English
Now also arising from the five families, and so on. Buddhas and sentient beings also arise in the five realms from the five afflictions as causes. To this, the five kinds of people whose fortune has increased mature and become the five paths. Therefore, the outer logical sutra of the five Buddhas attaining enlightenment, and what is extensively explained about this, should be measured as it is in the words. Mix the erroneous and non-erroneous afflictions together. The tolerant lineage, and so on, are those with unbearable suffering, and those who are extremely saddened, and those with one foot, many feet, and so on, the inner lineage is divided into six, and there are many who have the mind of enlightenment, and those who are happy in a particularly high place are the five realms, because the upper and lower Asuras, gods, and hungry ghosts are all included. The outcaste lineage, and so on, is like the word for livelihood. The all-appearing lineage, and the lineage of the same lineage, and so on, these paths have become separate vehicles, and are not mixed because they do not belong to those who have the fortune to listen to the Dharma with samadhi. Here, there are the uncommon first workers, and those who see the truth, and those who distinguish lineages, and those who practice the path, and those who are ultimate. In terms of lineage, not obtaining to be born into the Tathagata lineage, and similarly, the lineage holders of the Vajra lineage, the Lotus lineage, the Karma lineage, and the Ratna lineage are real, if others think so. I say that there are five wisdoms, because the five wisdoms have turned into five families. The Vajra lineage and the Vajra lineage, and so on, are so called because they are the lineage holders and substitutes of the five families. Obtaining the real status of the five families is certain, and there is no omission, meaning that it will not go beyond there. Why is it determined to be five? Similarly, the Buddhas who appear from all to all, and so on, the Buddhas without beginning or end, and all Bodhisattvas, the deeds of body, speech, mind, qualities, and activities, and the entry of Bodhisattvas, are determined in number by the definite fortune, because it is believed that there are five in the base, and those who have the fortune to arise and mature in their respective lineages from the cause like the appearance of what has been said. That is not one Buddha with five retinues, but lineages.
Chinese
因为明确了各个方面，所以那些声音也各自显现。然而，最终完成时，不应视为是不同的。由于如实性的力量，一切之中，一切之处，没有种姓的特征，没有名称，没有形态。等等，这仅仅是道路的强烈特征。外在的法性从边际解脱，在时间与处境的始终，五种姓的执着部分不会混杂为二，远离执着不同的自性。没有安立的名称，没有不真实的形态，没有进入的境域，没有道路，没有完成与未完成的定见。所说的五种来源的边际都已解脱，因此，没有显示后来会变成什么。也没有不变的成就的名称，没有，也没有使用。那么，如实性的特征是什么呢？因为它具有十四种特征，所以一切之中，一切之处，就是菩提，就是真如。等等，前后一切法都没有舍弃边际，自然成就，因为是果的精华，因为是毫不错误地确定把握的，因为是完全不颠倒地显现在道上的，因为是究竟的意义，因为不是行为可以获得的，因为没有所依和助伴，所以本体不会被抓住，因为没有确定的特征，所以显现为任何事物，因为本来的如实性没有改造和污染，因为错误的根源从一开始就是清净的，因为没有确定的特征，所以显现为任何事物，因为本来的如实性没有改造和污染，因为错误的根源从一开始就是清净的，因为没有边际，所以不会动摇，因为没有边际，因为从思辨者的考察中解脱，因为成为意义的究竟核心。如是说。真如显明，圣妙之音，从金刚萨埵的真如空性中显现，因此，圣者们，因为显示这些的自性安住在伟大的空性中，所以如此宣说。圣者的眷属，在五种姓中，于时间的圆满中，菩提的精华显现。唉，楞伽的主人！菩提心就是真如，是神圣的秘密。等等，秘密主安住。
English
Because of clearly distinguishing each aspect, those sounds also appear separately. However, upon final completion, it should not be regarded as different. Due to the power of suchness, in all of all, there is no characteristic of lineage, no name, no form. And so on, this is merely the forceful characteristic of the path. The outer nature of reality is liberated from extremes, and at the beginning and end of time and circumstances, the grasping aspects of the five families are not mixed into two, free from grasping a separate self-nature. There is no imputed name, no unreal form, no realm to enter, no path, and no perception of completion or non-completion. The five sources of speech are liberated, therefore, there is no indication of what it will become later. There is also no term for unchanging accomplishment, neither is there, nor is there use. So, what is the characteristic of suchness? Because it possesses fourteen characteristics, it is, in all of all, enlightenment itself, it is suchness itself. And so on, all the preceding and following dharmas do not abandon the extremes, and are spontaneously accomplished, because it is the essence of the fruit, because it is the unmistaken and certain grasping, because it is the non-reversed appearance on the path, because it is the ultimate meaning, because it cannot be found by actions, and because without support and companions, the essence is not grasped, because without a definite characteristic, it appears as anything, because the original suchness is without alteration or defilement, because the basis of error is pure from the beginning, because without a definite characteristic, it appears as anything, because the original suchness is without alteration or defilement, because the basis of error is pure from the beginning, because without limit, it is unmoving, because it is without end, because it is liberated from the examination of thinkers, because it has become the ultimate core of meaning. Thus it is said. The clear suchness, the sacred sound, arises from the suchness of Vajrasattva's emptiness, therefore, noble beings, because the nature of those who show these dwells in great emptiness, it is thus proclaimed. The retinue of noble beings, in the five families, in the fullness of time, the essence of enlightenment is manifested. O Lord of Lanka! The mind of enlightenment is suchness, the sacred secret. And so on, the Lord of Secrets abides.
Chinese
召唤莲花生。如实宣说密咒，极其吉祥，值得考察且深奥难测。本体无边无际且周遍，行境断绝故广大不可思议。以心专注于境亦不可及，故甚易证悟成就。之后，楞伽主复问。如是等等密咒之本体，询问刹那有无，连同过失，如其言辞。秘密主答言：哦，楞伽主！如是等等，因远离四种因缘故本体不成立。然任何大智慧皆不妨碍显现，因生灭二边清净之故，刹那不住而相续不断。对此提问如其言辞。回答亦如其言辞。无有来去，于六种所化众生中生起。因刹那无常清净，故显明超胜于因之乘。定义之提问是：为何称其为常？答：于时间和刹那二者中，此处心性于三时中不断绝，故于三时中生起，因此得名。又，对同一问题之回答是：凡不存在者即是常之自性。如是等等，凡本体不能如此把握者，何为事物？答：于三时中，与六种智慧不间断相连者，因是所有自性，故于何处思虑皆能显现。如是执着则为不见真义之痼疾。因此功德不断显现。向眷属开示之方式是：一切时处皆具足，秘密殊胜即是彼。如是等等，此密咒意义无谬误。导师亦以意传承，如清水与日月之相。总之，即是证见真谛。本来放下，不作修饰，如其本然。如是等等，如是之性，无有境与本体，故不可思议。若何亦不思，则念头不动摇，是为禅修之最胜。如是教导禅修，如其言辞。凡被业之法所蒙蔽者，以勤奋而远离者，乃是因之乘于劫中亦不可得。若不寻觅，则见彼当下即能成就。教导如其言辞。第十四章释解完毕。讲述第三种生起之意义。
English
Having summoned the Lotus-born, the secret mantra is explained as it is, being extremely auspicious, worthy of examination, and difficult to fathom. Its essence is limitless and pervasive, and because it is beyond the realm of activity, it is vast and inconceivable. Because it is not encompassed by focusing the mind on an object, it is very easy to realize and accomplish. Then, the Lord of Lanka asked again. The essence of the secret mantra, and so on, is like the words, with the fault of asking whether there is a moment or not. The Lord of Secrets said: O Lord of Lanka! And so on, because it is separated from the four causes and conditions, the essence is not established. However, any great wisdom does not prevent appearance, because the two extremes of birth and cessation are pure, there is no moment and it is continuous. The question about this is like the words. The answer is also like the words. Without going or coming, the six appear to those who are to be tamed. Because the impermanence of the moment is pure, it is clear that it is superior to the vehicle of cause. The question of definition is: Why are they called constant? The answer is: Of the two, time and moment, here the mind itself is not interrupted in the three times, so it arises in the three times, hence the name is established. Again, the answer to the same question is: That which does not exist is the nature of continuity. And so on, whatever essence cannot be grasped in this way, what is the thing? Answer: In the three times, that which is connected with the six wisdoms without interruption, because it is all nature, it appears wherever it is thought of. If you cling to it in this way, it is a chronic disease of not seeing the meaning. Therefore, the qualities appear without interruption. The way to show it to the retinue is: Always with cause, that secret and holy one is it. And so on, that secret mantra is not mistaken in meaning. The teacher also transmitted it with intention, like clear water and the sun and moon. In short, it is seeing the truth itself. Originally let go, without modification, as it is. Suchness, and so on, is without object and essence, so it cannot be thought of. If you do not think of anything, the concept does not move, which is the best of meditation. The advice to meditate on it is like the words. Those who are obscured by the law of karma, those who have gone far by effort, the vehicle of cause cannot be found even in aeons. If you do not seek, you will achieve it as soon as you see it. The advice is like the words. The fourteenth chapter is finished. Explaining the meaning of the third origin.
English
pa'o|| ||Then, the lord of Lanka again asked the lord of secrets: "The twelve words that appeared earlier," etc. The collector asked the teacher about the fourth way of appearing, as it sounds. The speaker said: Lord of Lanka, whatever holy ones are from all to all, this is the essence of the answer. For the ultimate victor, since the nature of appearing and disappearing does not exist at any time, everything must appear as self-appearing, and will not be non-appearing. The speaker said: Lord of secrets, which holy beings do not obtain completely, etc. Lanka asked about the two faults of the five lineages of beings, etc., regarding the mind of enlightenment appearing and not appearing at all times, as it sounds. The lord of secrets said: Hey, lord of Lanka, it is like this, etc., because the holy being himself abides in the nature of the mind of enlightenment, so there is no difference, because it is separated from the object of action, so it shows the liberation of appearing and not appearing. Question: If you cannot see or aim, etc., if you are separated from the object of action, then seeing, realizing, and obtaining are contradictory, as it sounds. The answer to this is: The speaker said: Hey, lord of Lanka, it is like this, the appearance of form that is seen is not the obtaining of substance. Etc., seeing the meaning is not like the eyes seeing things, nor is it like obtaining the appearance of things separately realized and obtained, because that is uncertain, so it cannot be seen anywhere, it can only be said that it has obtained the excellence of the experience of meaning, but not that it has seen the object in its own nature. What is that way like? In the completely pure realm of phenomena, The holy beings who appear, Etc., in the wonderful great vehicle gate that does not abandon any boundary, the holy beings of the five lineages who must appear, etc., because they have understood the meaning of inaction, so when wisdom manifests without duality, that wisdom is the state of the spontaneously accomplished wisdom of the Dharmakaya. Not only that, Self-born wisdom is vast like the sky. These words reveal the nature, because it is free from momentary impermanence, and is liberated from thought. Each self-awareness is the object of action, These words indicate that the only great object without an object is the holy intention of each individual. To this, as it is said, there is not even the name of edge and center, because there is no