English
This is about the definite grasping of arising doubts. Thus it was said. Noble beings consider all dharmas to be without acceptance or rejection, and so on. Like this, by stating the characteristics of secrecy, they realize that samsara and nirvana have no abandonment or attainment, and they are greatly amazed at the non-duality of the essence. Because it does not conform to the previous teachings of the Victorious Ones, they become doubtful about the meaning, thinking that it is like the sound of words that dispel doubts. Then, Vajrasattva, the very nature of it, and so on, spoke for the purpose of dispelling the doubts of those beings, like the sound of words. What the retinue realizes through investigation is: seeing that self-nature is emptiness, seeing that the root arises from the mind, and so on. For the essence that does not establish any of the three extremes, and because self-awareness itself is like that, and that itself has no grasping, non-grasping, or grasping of objects in the past, present, and future, from beginningless time it has not been defiled, it is complete and unmixed, perfect, realizing without realizing the ultimate essence of the basis of all, the source, the three mandalas. Seeing without seeing, experiencing without experiencing, that is, the eight aggregates, formations, and appearances are complete, self-aware, self-luminous, and become unwavering. Because there is no object of experience, there is no rising or abiding in samadhi, giving the final breath. Because of the perfection of complete empowerment, they attain the secret mantra as it is, and obtain the unwavering confidence. The attainment becomes stable. At that time, half of it enters into the space free from defects, like the sound of words. Among paths, it is the near path; among methods, it is the supreme. Having not heard it before, one has little merit. This is to say that one does not need to search by merely realizing it; one attains it by not searching. Having not heard it at first, one thinks there is nothing left. Emaho, wondrous and rare dharma, such a long-lasting meaning exists. These great meanings, which are extremely wonderful and supreme, are the great meaning of ultimately abiding in bliss. Just as one does not need to separately search for the method and the essence, entering into so many paths, cutting off doubts and searching for so many Victorious Ones, one thinks it is a mistake. On the path of effort, the three doors of body, speech, and mind are exhausted, but even if one strives, one does not see the meaning. Because thoughts arise following the words, the meaning of accomplishment becomes small, one thinks so. Excellent spiritual friend.
Chinese
从那之中说起。 像这样显示，秘密主金刚萨埵本身，听到秘密的承诺，脱离了行为的业，得到了休息，完全圆满的土地，没有取舍的土地，没有经过就压制，斩断了一切束缚，心想已经解脱了。因此，眼泪的流淌，是对之前的行为感到绝望，以及不认识自己，这有四个原因。不错误地现证这些，是佛的加持和征兆，从不可思议的大喜悦中，生起如百万太阳般的智慧之光。像这样，获得了未曾获得过的巨大奇迹，大喜悦的加持之光照耀在所化众生的脸上。无论何物，菩萨和持明者们也获得了智慧的才能，赞叹见解的提升，看到土地的智慧如球般增长的加持，以前的圣者们如何也找不到一个要做的事，处于二元对立中，多少努力的圣者们都感到惊讶，所问的就像声音一样。楞伽的主人，像那样，像这样等等，从两位国王的代表中，这里最后的气息出去的那些，成为了显示密咒的伟大的自在者，完全具备权势的国王的代表。名为气息完全出去的章节，通过领悟脱离努力的意义，显示了五位圣者现证成佛的意义，追随者也同样。第十二章的解释完毕。然后，楞伽的主人，菩萨摩诃萨，像这样等等，所问的和回答的就像声音一样。为了通过理由使人相信，以及为了使追随者逐渐圆满，显示了意义。为什么那样呢？楞伽的主人，比如这样，像这样等等，近似地显示，是近似地显示一致和不一致。世间上，具备五种功德的国王的儿子，是继承王统的，具备十三种妙相中的两种和八十种随形好，吉祥地登上王位，精通国王的法律，拥有内外臣民，有幸获得许多如七宝等供养，获得多少黑头人以头顶接受，并确定地执持，是殊胜的人
English
From that itself. Showing like that, the secret lord Vajrasattva himself, having heard the secret promise, separated from the karma of action, attained rest, the perfectly complete land, the land without acceptance or rejection, suppressed without passing through. Thinking that all bonds have been cut and liberated. Therefore, the shedding of tears is due to being desperate about the previous actions and not knowing oneself, these are the four causes. Manifestly realizing these without error, the blessings and signs of the Buddha, from the great joy of wonder, the light of wisdom like a million suns arose. Like that, having obtained the great miracle that was not obtained, the light of the blessings of great joy shone on the faces of the beings to be tamed. Whatever things, Bodhisattvas and Vidyadharas also found the talent of wisdom, praised the elevation of views. Seeing the blessing of the wisdom of the land increasing like a ball, how the previous saints could not find one thing to do, being in duality, how many striving saints were amazed, what was asked was like the sound. Lord of Lanka, like that, like this, etc., from the two representatives of the kings, those whose last breath went out here, became the great自在者 of showing mantras, the representatives of the king who fully possessed power. The chapter called the complete departure of the great breath, by understanding the meaning of being free from effort, shows the meaning of the five saints manifestly attaining Buddhahood, the followers are also the same. Explanation of the twelfth chapter is completed. Then, Lord of Lanka, Bodhisattva Mahasattva, like that, etc., what was asked and answered is like the sound. In order to make people believe through reason, and in order to gradually perfect the followers, the meaning is shown. Why is that? Lord of Lanka, like this for example, like this etc., approximately showing, is approximately showing agreement and disagreement. In the world, the king's son who possesses five qualities is the one who inherits the royal lineage, possessing two of the thirteen excellent marks and eighty minor marks, auspiciously ascending the throne, proficient in the laws of the king, possessing internal and external subjects, fortunate to obtain offerings of many such as the seven treasures, obtaining acceptance by the crown of the head by as many black-headed people, and definitely holding on, is a supreme person.
Chinese
着色啊。那些圣者们，等等，是执持五种姓，即持有胜者的种姓，具有八十种不共的功德和二种相好，具有大乘的证悟，具有共同和不共的眷属，具有获得寿命和资具等的福分，因此名称必定成就。对此，明确地显示了出处，即《楞伽经》的教主。那又是如何呢？无论在哪个王族中出现，无论民众拥立谁为国王，等等，国王虽然有很多王子，但在国王的后裔中，民众将王位献给他，由于政令稳固，成为统治者之首，成为受尊敬的榜样。同样，国王的代表们，由于圆满了圣者所说的五法和其他应做之事，诸天和人类的眷属们拥立他为国王，从那时起直至菩提的终点，成佛，即成为真实。如此讲述历史，是为了使人信服。一般而言，在三种坛城中，三位上师为三位王子灌顶，这在内外许多教言中都有讲述。因此，在这些教言中，为了使自性坛城中的一切次第圆满，也以四种发生的方式进行，通过随后的意义来阐明。其中，十个共同意义的第一个已经过去，第二个被讲述，也是为了讲述共同的一个方面。《楞伽经》的教主，如是具有五法等等。五位圣者是灌顶时的因。气息消逝之处是色究竟天，即处所。无有边际的十方胜者是上师。声音一致是因为具有四种相同，是方便。名称的声誉是自己的体性，是简要的指示。那么，各自的声誉是什么呢？如是，有些人以金刚的种姓和部的传承，以灌顶来给予灌顶。等等，方便地显示了接近的方法。趋向于过去也是这样的体性，即振兴金刚的种姓并在传承中出现，获得其授记，以尊敬的语词，从五位圣者中，是金刚萨埵，因为具有同样的福分，所以在金刚种姓中确定传承的名称。
English
Coloring! Those noble beings, etc., are the holders of the five lineages, namely, holding the lineage of the Victorious Ones, possessing eighty uncommon qualities and two sets of marks and signs, possessing the realization of the Great Vehicle, possessing common and uncommon retinues, possessing the fortune to obtain life and resources, etc., therefore the name will definitely be accomplished. In this regard, the source is clearly shown, namely, the lord of Laṅkā. How is that? Whatever arises in the royal lineage, whatever the people enthrone as king, etc., although the king has many princes, among the king's descendants, the people offer the throne to him, and because the decrees are firm, he becomes the head of the rulers, becoming an example to be respected. Similarly, the king's representatives, because they have perfected the five dharmas spoken by the noble ones and other things to be done, the retinues of gods and humans enthrone him as king, and from that time until the end of Bodhi, they attain Buddhahood, that is, they become reality. Thus, telling history is to make people believe. In general, in the three mandalas, three teachers empower three princes, which is told in many inner and outer teachings. Therefore, in these teachings, in order to perfect all the stages in the self-nature mandala, it is also done in four ways of arising, which is clarified by the subsequent meaning. Among them, the first of the ten common meanings has passed, and the second is being taught, which is also to teach one aspect of the common. The lord of Laṅkā, thus possessing the five dharmas, etc. The five noble beings are the cause at the time of empowerment. The place where the breath ceases is Akanishta, that is, the place. The Victorious Ones of the ten directions without end are the teachers. The same voice is because they possess four similarities, it is the means. The reputation of the name is one's own nature, it is a brief indication. So, what are the respective reputations? Thus, some give empowerment with the vajra lineage and the lineage of the class, with empowerment. Etc., conveniently showing the means of approach. Tending to the past is also such a nature, namely, revitalizing the vajra lineage and appearing in the lineage, obtaining its prophecy, with respectful words, from the five noble ones, it is Vajrasattva, because he has the same fortune, so in the vajra lineage, the name of the lineage is determined.
Chinese
我以种姓灌顶，四种姓也随之和谐，如其声。如是，于诸佛刹土中，亦因得灌顶而衡量其名声。亦可将此加于随行者的名号灌顶。有些人以名号光芒的灌顶来赐予灌顶。有些人以妙相光芒的灌顶来赐予灌顶。如是等等，口语灌顶之后，以身灌顶的加持，乃是为了一切诸佛，各自灌顶而不混杂。这些与五种圣者及所说的四者共同结合。三十二相放出光明融入，获得名号灌顶，如其声。有些人以不混杂之法的灌顶来赐予灌顶。这些是口语和意灌顶共同显示的。对佛陀的十八不共法、十力、四无畏、四无碍解的灌顶，使他们理解并获得这些意义。描述它的本质，是因为声音的恐惧而没有安排。有些人以随顺的摄受灌顶来赐予灌顶。有些人以无偏的摄受灌顶来赐予灌顶。如是等等，以行为和事业，即四种摄受之事物来灌顶。以与所化众生和教法一致来摄受的灌顶，以悦耳的言语不作分别地摄受的灌顶，以对任何事物都不执着而布施来摄受的灌顶，以与意义相符的行为来摄受眷属的灌顶，以行为和举止相一致而信任并摄受的灌顶，以善于教导和用方便引导来摄受的灌顶，以在权威中无自主地摄受的灌顶，以不分别取舍而不好不坏地摄受的灌顶，这也是与意义行为相符的次第。以果和功德的自性，因依赖他人而摄受的灌顶，以显示因的意义来摄受，以显示果的意义来摄受的灌顶，即布施和悦耳的言语。那么，如果说四摄为十一，那是什么呢？一般来说，因为诸佛各自灌顶，四根本也是摄受的功德行为，以及事业的差异，眷属和所化