English
One aspect of the meaning of non-existence is realized. The way to benefit beings with it is as follows: Just like this, the one who tames illusions, etc., accomplishes benefits with an illusory body, and also because one obtains the absence of non-praise, one appears as the body of a king of gods and humans with the marks and signs, possessing the conditions of ministers and consorts, etc. One empowers with whatever one desires, gold, silver, copper, iron, etc., and merely indicates the path of the Great Vehicle in words, in order to obtain the empowerment of the seven precious things. Furthermore, when one obtains the great prophecy, the seven minds are perfected, and the defilements that are present together are purified. And so on, in the ninth ground of the practice path, the prophecy actually appears and is obtained, and there one exhales great breaths, etc., and the seven minds from the second to the eighth ground below are perfected. Because the defilement of movement is purified, one is liberated from the mountain of conceptualization, and by abiding in samadhi in meaning, it becomes the ground for the arising of fruit. Because the Victorious One has cut off doubt, one abides in the three yogas (Sanskrit: kriyā-yoga-trayam) as in the common vehicle, in order to make the body of the deity also clear. The way to accomplish benefit is: Because individuals see the meaning of the Fruition Vehicle, their own awareness abides on the path of the Fruition Ground without any fear, and in order to benefit others, they tame in the manner of how to tame hunters and prostitutes, etc., and accomplish benefit with great skillful means. Furthermore, when the great skill is perfected, one generates three minds. And so on, one meditates on the three: the yoga of wondrous play, the great assembly gathering, and the perfection of great skill, and by realizing the six perfections of limitless learning, one abides in the essence of meaning without changing. At that time, because doubt has been cut off, one will gain confidence in ascertaining the ultimate meaning. That is the tenth ground, that is the one who is able to show the great wheel of the perfect enjoyment body. After the Great Teacher passed into nirvana, he became the holder of the lineage, and now in Tushita, because faith arises in the retinues, he relies on the Great Vehicle, like Maitreya, etc., and until the time of a ten-year lifespan, his deeds will appear, such as verses and teachings, etc., which are all illusory appearances. The number of Buddhas, whether many or few, is because the ground has been pressed down, obscurations have been purified, and there is a difference in courage and strength, so the number is estimated sequentially. Expansion is the nature of reality.
Chinese
圆满总乘的地尚未证得，在给予最后的气息时。这些是随行者的境地，九乘合一，需经多劫修行。从成就到成就永无止境并非如此，而是各自根源的见、行、禅定逐渐增上的缘故。楞伽的主人，如此一来，最初业者的种姓之子们，等等。以心、学、地而确定各自种姓，之后无数劫中先后出现的最初发心者，也是如来大信眼、宝多、法自在王、业种种、大金刚持对遍照、宝生、无量光、不空成就、金刚萨埵发菩提心后，转轮王的显现之子五人降生。这些发心后五兄弟成为王子，如其字面所示，金刚萨埵和遍照等五位依次出现。他们之中最初的从业者将成为欲乐瑜伽士，等等。依赖的基础地，当不信奉大乘无二之义时，随声逐字，因未得定解，故以词句随念其义，修习禅定，即修习信奉。梦兆也可见从地到地出现的有缘者在空中行走，那时安住于行为事业的修行中。第二地是区分大乘本身堕落与不堕落之种姓的地。专注于字和手印二者，由此获得心不随所缘之境而改变的定解。梦兆如其字面所示，因获得文字陀罗尼之故。此时的行为安住于一方。第三地是见二谛无别之义，初气入脉之时，脱离五怖畏，如摩羯鱼手印般，因此获得不退转轮回的把握。因行境清净之故，梦兆如其字面所示。此时安住于无所缘的修行中。第四地
English
The ground of the complete general vehicle is not yet attained; it is when the last breath is given. These are the states of those who follow, where the nine vehicles become one, requiring practice over many eons. It is not that there is no end from accomplishment to accomplishment, but rather because the view, conduct, and meditation of each root gradually increase. Lord of Lanka, thus, those sons of the lineage of the first practitioners, and so on. By mind, learning, and ground, each lineage is determined, and later, in countless eons, the first arising of the mind of enlightenment is also by the Tathagata Great Faithful Eye, Many Jewels, King of Dharma Empowerment, Various Actions, Great Vajradhara, by Vairochana, Ratnasambhava, Amitabha, Amoghasiddhi, and Vajrasattva, after generating the mind of enlightenment, the five sons of the manifestation of the Chakravartin King are born. These, after generating the mind of enlightenment, the five brothers become princes, just as it sounds, Vajrasattva and Vairochana and the others appear in order. Among them, the first practitioner will become a desire yogi, and so on. Relying on the ground, when not believing in the meaning of the non-duality of the Great Vehicle, following the sound of the words, because certainty is not obtained, therefore, contemplating the meaning of the words, practicing meditation, that is, practicing belief. Dream omens also see those who have the fortune to arise from ground to ground walking in the sky, at that time abiding in the practice of action and activity. The second ground is the ground for distinguishing the lineages of falling and not falling of the Great Vehicle itself. Focusing on the two, letters and mudras, one obtains the certainty that the mind does not change from the sign that is directed to the object. Dream omens are just as they sound, because of obtaining the dharani of letters. At this time, the conduct abides in one direction. The third ground is seeing the meaning of the non-duality of the two truths, at the time when the first breath enters, being free from the five fears, becoming like the makara mudra, therefore obtaining the assurance of not turning back in samsara. Because the field of activity is pure, dream omens are just as they sound. At this time, abiding in the practice of non-objectification. The fourth ground
Chinese
因此，在无二的真如中，获得了不动的等持。因为名相等无法生起，所以如梦如幻。那时，甚至像猎人和妓女这样的人也能成办事情，因此安住于方便的行持中。第五地，观待行进达到究竟，因为圆满智慧的真实大悲所摄持的意义清晰而普遍，所以获得该等持。由于大悲不如下方那样寻求，事情就圆满了，所以如幻如响。那时，安住于无事或无求的行持中。那么，这里生起五部佛的菩提心，成为重叠的必要是什么呢？是为了显示在显宗和密宗两种方式的控制下生起，以及菩提心生起的时间、数量和次第的区别，以及在共同的控制下，按照劫初劫后出生的次第，通过后者传递而行进，最终在密咒中传递菩提心的意义。从那以后，也如先前所示，获得了五部佛的出生。楞伽主啊！即使已经获得，也并非获得了密咒的自性，即真如的定解。等等，最后两地尚未征服，仍然将密咒如其本性作为对境。那为什么呢？楞伽主啊！从最初的等等，这是在陈述理由。虽然五部佛如响一样被称为清净的佛陀血统，但由于密咒的真如远离了行境，没有见到生起和融入，由于在等持中仍然有修习和出定，所以没有领会决定的处所。那里的理由也是，那为什么呢？那些殊胜的人们直到没有安住于平等中等等，由于没有领会时分之意，仍然以将密咒作为对境的想法来请教导师，如响一样。薄伽梵菩萨金刚藏！等等，虽然您在过去、现在、未来三时中行持，守护誓言，但并没有获得见解上的巨大定解。这样说道。因此，劝诫要证悟密咒后母的法性，并说由此现证菩提。殊胜的人们祈请道
English
Therefore, in the non-dual Suchness, one obtains the samadhi of immovability. Because signs and the like cannot arise, it is like a dream or an echo. At that time, even people like hunters and prostitutes can accomplish things, and therefore abide in the conduct of skillful means. The fifth ground, depending on the progress to the ultimate, because the meaning held by the true great compassion of perfect wisdom is clear and pervasive, one obtains that samadhi. Because great compassion does not seek as below, things are accomplished, so it is like an illusion or an echo. At that time, one abides in the conduct of no activity or no seeking. So, what is the need for generating the five families of bodhicitta here, which becomes redundant? It is to show that it arises under the control of the two ways of sutra and tantra, and the differences in the time, number, and order of generating bodhicitta, and under common control, according to the order of birth in earlier and later kalpas, it is transmitted through the latter and progresses, and finally transmits the meaning of generating bodhicitta in mantra. From then on, as previously shown, one also obtains the birth of the five families. Lord of Lanka! Even if one has already obtained it, one has not obtained the ascertainment of the nature of mantra, that is, Suchness. And so on, the last two grounds have not yet been conquered, and one still makes the mantra as it is the object. Why is that? Lord of Lanka! From the first, etc., this is stating the reason. Although the five families are called pure Buddha lineages like an echo, because the Suchness of mantra is devoid of the field of activity, one has not seen arising and absorption, and because there is still practice and rising from samadhi in equanimity, one has not understood the place of certainty. The reason there is also, why is that? Those noble beings until they have not abided in equality, etc., because they have not understood the meaning of the division of time, they still ask the teacher with the thought of making mantra the object, like an echo. Blessed One, Bodhisattva Vajragarbha! And so on, although you have practiced in the three times of past, present, and future, and kept your vows, you have not obtained great certainty in view. Thus he spoke. Therefore, he advises to realize the Dharma nature of the mother of mantra, and also says that one will attain perfect enlightenment thereby. The noble beings requested
Chinese
导师对我们这些眷属说：“这是五种奇妙秘密的来源，无边无际，极难获得。难道还有其他比这更重要的吗？”导师说了这些话，是为了让我们领悟并证悟这个道理。我们问道：‘请您开示那真实的本性。’导师又补充说：‘诸佛世尊……’等等，这是为了断除国王的疑惑。导师所开示的自性是八种事物：方法广大，门径宽阔；费力小而意义重大；近在咫尺却难以测度；危险重重却难以守护。这些都是不需寻找就能成就的，因为没有任何事物被舍弃，也没有任何努力是徒劳的，三界都在上师的智慧中成就，证悟之后就足够了，自性完全没有瑕疵，堕落的土壤肥沃，执着难以动摇自性。因此，我说，我很难向你展示那样的东西。’导师领悟到不应泄露秘密的关键时刻已到，当秘密的意义在智慧中显现时，它被理解为八种事物。名为‘开示清净血统之传承’的章节，讲述了安住于刹那相续中的五种意念之传承。第十一章是解释。然后，诸佛如来的世尊，圣者的真实本性……等等，讲述了导师向眷属询问‘度’之意义的历史。然后，诸佛如来的世尊……等等，眷属回答说，度的方法是什么，以及寻求事业是否没有徒劳，并询问如何才能证悟。此外，他们还询问，即使在如此漫长的时间里寻求，也无法理解秘密真言，甚至没有听闻的福分，应该如何毫不错误地寻求方法。诸佛如来的世尊，金刚萨埵的真实本性，确定地开示……等等，导师回答说：‘不要那样说！’并教导说，正如秘密真实本性的特征所描述的那样，这仅仅是金刚萨埵的境界，没有自性，无法言说，难以向他人展示，因为远离对境且没有特征。
English
The teacher said to us, the retinue, "This is the supreme source of five wondrous secrets, boundless, and extremely difficult to find. Is there anything more important than this?" The teacher spoke these words so that we might understand and realize this truth. We asked, 'Please reveal that true nature.' The teacher added, 'The Bhagavan of all Buddhas...' etc., this is to dispel the doubts of the king. The nature shown by the teacher is eight things: the method is vast and the gate is wide; little effort but great meaning; near yet difficult to fathom; dangerous yet difficult to protect. These are accomplished without searching, because nothing is abandoned, and no effort is in vain, the three realms are accomplished in the wisdom of the guru, it is enough after realization, the nature is completely without flaw, the soil for falling is fertile, and attachment is difficult to shake the nature. Therefore, I say, it is difficult for me to show you such a thing.' The teacher realized that the key moment of not revealing the secret had arrived, and when the meaning of the secret appeared in wisdom, it was understood as eight things. The chapter called 'Showing the Lineage of Pure Lineage' tells of the lineage of the five types of thoughts that abide in the momentary continuum. Chapter eleven is the explanation. Then, the Bhagavan of all the Tathagatas, the true nature of the holy ones... etc., tells the history of the teacher asking the retinue about the meaning of 'crossing over'. Then, the Bhagavan of all the Tathagatas... etc., the retinue answered what is the method of crossing over, and whether seeking activities has not been in vain, and asked how to realize it. Furthermore, they also asked that even if they seek for such a long time, they cannot understand the secret mantra, and there is not even the merit of hearing it, how should they seek the method without error. The Bhagavan of all the Tathagatas, the true nature of Vajrasattva, definitely declared... etc., the teacher answered, 'Do not speak like that!' and taught that, as described by the characteristics of the secret true nature, this is only the realm of Vajrasattva himself, without self-nature, unspeakable, difficult to show to others, because it is far from the object and has no characteristics.