English
Through such exhortation, the appearance to those to be tamed is: appearing as two forms, placing them in the respective places of those to be tamed, and appearing through teaching the Dharma, this also becomes the meaning of the manner of appearance. So, what is the manner of acting of these? Like this, completely pure, transcending the expression of the imputed Buddha, different. Etc., abiding in the Dharmakaya of self-nature, even if there are no beings to be tamed, it is spontaneously accomplished, and for those to be tamed, it is known by different names, and like describing the field of the Victorious One where the form appears complete, in the Jambudvipa of the world with different names, in the attire of the Victorious One, it teaches the ten meanings of that very vehicle, and in the Thirty-Three Heavens and Tushita and the Pure Abode of Akanishta, it enjoys the complete enjoyment, and the supreme representative of the emanation, the White Umbrella, Indra respectively teaches the three dharmas. In the end, the human realm and so on appear as five deeds that cut off the continuation of karma, and the head and feet of the secret body, the lotus of the mother, and the secret vajra, are filled with the taste of great bliss, and in the different places where they appear freely up and down, from the body of the great bliss of the secret body, the union of the two bindus, whatever deeds are done, and in the different fields of human places, the meaning is accomplished like setting up the name lamp of the emanation, and like the mind that accomplishes all meanings, becoming enlightened in Akanishta, abiding in the great enlightenment of realization, and his different forms abiding in the grove of asceticism on the banks of the Nairanjana River in Jambudvipa and meditating, and completing twenty deeds and twelve deeds, and going to the Vajra Seat and attaining enlightenment, and subduing the Maras and turning the wheel of Dharma in Grass Victory City and Varanasi, and appearing only as becoming enlightened on the seat itself, etc. When he spoke, the retinue of sentient beings such as Lanka manifested the essence of enlightenment, and from the blessing of that certainty, the secret appeared to be known. The chapter on ascertaining the secret as the ultimate reality. Thus, five and four, and the Youthful Invincible, and the ten men, etc., show the meaning of ascertaining the essence as suchness. Thus, the fifteenth chapter is explained. He explained the meaning of the fourth manner of appearance. The third volume is complete. Then the Lord of Lanka,
Chinese
关于“秘密的主人”等第五种生起方式的提问，如其发音。对意旨的解释，其时间确定与第四种生起方式相同。本体是由于各自不混杂的缘故。说：“秘密的主人，哪些被确定为殊胜士夫的那些。”等等，楞伽提问以本体而言，从何处取何种词语名称，回答说：“楞伽的主人，心髓是指根本。”这些是：第一，心髓是事物二者的基础。第二，菩提是无二如是的。第三，意旨是自性智慧的本体自然不动的。第四，确定是到达无错乱之境。第五，解释是如实显现的意义自身明了。那是如实未作、如是未染的突发术语。祈请：“秘密的主人，其如何解释？”等等，问答如其发音。又向其提问，回答是：“止和，观自身。”等等，所显示的本体是二者：不动和明了。对此，道的开始和最终在此共同应用。导师善显说：如果将神通根本四者的四者，与本体和显现二者结合，并非不合理。哪是五种士夫意旨从根本解释的本体显现的缘故，生起即是四种本体显现的不混杂的解释。那是诸佛的事业，无论什么都具有意旨。在此，轮回涅槃二者事物圆满显现聚集为四种神通，而其心髓菩提不混杂，为了完全明了而宣说。从业的幻化所生的神通，是指能够进行三者之业的事业，由于三界众生显现为各种各样，所以二者事物不混杂。那事物生起是指人与蚂蚁、甲虫与飞禽、中阴与地狱等等，说四者的部分执持，即是二者事物的全部三界，那是四种神通的最末者。什么是从禅定的幻化所生的神通呢？是指任何正确的等持的力量的发挥。
English
Regarding the question of the fifth mode of arising, such as "Lord of Secrets," it is as it sounds. The determination of the time of the explanation of the intent is the same as the fourth mode of arising. The essence is because they are not mixed separately. It says, "Lord of Secrets, those who are determined to be supreme individuals." Etc., Lanka asks, in terms of essence, from where is what kind of word name taken, and the answer is, "Lord of Lanka, the essence refers to the root." These are: First, the essence is the basis of both substance and object. Second, enlightenment is non-dual as it is. Third, intent is the essence of one's own wisdom, naturally unmoving. Fourth, certainty is arriving at the state of being without error. Fifth, explanation is the meaning that is manifestly clear as it is. That is a sudden term that is as it is, uncreated, and uncorrupted. Request: "Lord of Secrets, how does he explain it?" Etc., the questions and answers are as they sound. Again, asking the same, the answer is: "Calm abiding and, insight itself." Etc., the essence shown is twofold: unmoving and clear. To that, the beginning and the end of the path are commonly applied here. The teacher Dewa Shenlek says: If the four of the four roots of miracles are combined with the two of essence and appearance, it is not unreasonable. Which is the explanation of the essence of the five kinds of individuals' intentions from the root, the arising is the non-mixing explanation of the four kinds of essence appearances. That is the activity of the Buddhas, whatever is intentional. Here, the two objects of samsara and nirvana, the complete appearance, are gathered into four kinds of miracles, and that essence of enlightenment is not mixed, it is taught for the sake of complete clarity. The miracle born from the illusion of karma refers to the ability to perform the actions of the three, because the beings of the three realms appear in various ways, so the two objects are not mixed. That object arising refers to humans, ants, beetles, birds, bardo, hell, etc., saying the part holding of the four, that is, all the three realms of the two objects, that is the very last of the four miracles. What is the miracle born from the illusion of meditation? It refers to the power of any correct samadhi.
Chinese
从事业道产生的神变四种显现。另外，不确定的四种显现是：通过观察产生智慧，通过寻找产生习惯，通过修行产生结果，通过禅修产生暖相和征兆。什么是从法性神变中产生的神变呢？因为这些都是如实的一切自性。从能够显现任何事物的基础上，显现出各不相同的基础确定性，这就是自性的四种神变：从虚空的自性中显现出不同的神变，从心的自性中产生心所生的神变，从法性的自性中产生有法的神变，以及从如实的止观自性中自然显现胜观智慧。什么是从慈悲神变中产生的神变呢？从自生智慧大悲方便所成就的基础中，显现出如调伏所化众生般的四种显现，就像声音一样：每一个都是恒常持续产生，自性自然产生，劝请祈祷产生，以及与对境相遇产生，将产生的时间和本体原因结合起来。这些都是在《总集篇》第三品中所说的，为了在这里每一品都详细阐述，所以在《宣说续》中也承认。对于那些与此相符的解释也应结合起来。什么是详细阐述的第一个呢？《楞伽经》的拥有者。其中的神变是这样的：等等，通过如实调伏，以及从那个基础上，对于所化众生显现出不一致的缘故。《楞伽经》的拥有者。那些显现的神变是：等等，其中最初显现为五种：任何事物出现都是为了阐释表征的意义：见到身色、手印、坐姿、座床和装饰品。为什么呢？因为基础的意义，以及象征支分的意义，以及通过两者调伏是为了顾及所化众生，以及通过不同的方法调伏，以及通过其事业和功德调伏，以及通过使内心满足和喜悦来调伏，因此成为名称的理由。《楞伽经》的拥有者。其中顾及通过象征调伏的神变。
English
The four manifestations of magical displays arising from the path of action. Furthermore, the four uncertain manifestations are: wisdom arises from investigation, habit arises from seeking, results arise from practice, and warmth and signs arise from meditation. What are the magical displays that arise from the magical display of Dharma-nature? Because these are the nature of all things as they are. From the basis that can manifest anything, the manifestation of different definite bases is the four magical displays of self-nature: the manifestation of different magical displays arising from the nature of space, the arising of magical displays arising from the mind from the nature of mind, the arising of magical displays of phenomena from the nature of Dharma-nature, and the spontaneous arising of insight wisdom from the nature of perfect quiescence. What are the magical displays that arise from the magical display of compassion? From the basis of spontaneous wisdom accomplished by the method of great compassion, the four manifestations appear like taming beings, just like sound: each of them constantly arises continuously, arises naturally by nature, arises by urging and praying, and arises by encountering objects, combining the time of arising and the cause of the entity. These are all spoken of in the third chapter of the Kun Dus, and in order to explain each chapter in detail here, it is also acknowledged in the Explanatory Tantra. Those explanations that are in accordance with this should also be combined. What is the first of the detailed explanations? The owner of Lanka. The magical display of miracles is like this: etc., taming by what is as it is, and from that basis, because it appears inconsistent to the beings to be tamed. The owner of Lanka. Those magical displays that manifest are: etc., among them, the first appears as five: whatever things arise are explained as the meaning of symbols: seeing body color, hand gestures, posture, throne, and ornaments. Why is that? Because the meaning of the basis, and the meaning of symbolizing the limbs, and taming through both is to take into account the beings to be tamed, and taming through different methods, and taming through its actions and qualities, and taming through satisfying and delighting the mind, therefore it becomes the reason for the name. The owner of Lanka. Among them, the magical display that takes into account taming through symbols.
Chinese
“调伏”是指，对于所化众生显现的各种不同根性，都能随其所愿地进行调伏。楞伽之主，所谓“以无造作调伏”的想法是，四者也具备于一个神祇，因为见到原始自性而清净，所以无垢；因为具有光彩，所以润泽；因为普遍显现且无混浊的标志是清澈明亮；自性光明清澈的标志是非常明亮，就像镜子一样。因为本来就遍布于一切神祇，所以成就了“以无造作调伏”之名。楞伽之主，所谓“随各种根性而转变调伏”的想法是，就像这样，为了随顺众生所喜好的根性而转变，即蓝色、白色、红色、黄色、绿色，也就是宝部的根性、金刚部的根性、莲花部的根性、如来部的根性、事业部的根性，就像镜子一样。五部、五智、五色、五“嘎瓦匝”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）结合，是《续部总集》中阐述的五种清净的意义，首先解释了身之九支。楞伽之主，所谓“以何象征调伏”的想法是，这三者是手、手印、手势，以其自身性质而得名。楞伽之主，所谓“从中产生的是什么”的想法是，这是手的意义，指的是法界、智慧、方便、般若和六种智慧，手的数量也是如此。手印是六种智慧的游舞，为了救度众生，金刚等六种也随之相应。楞伽之主，所谓“变成什么样”是，就像这样，这四者是大手印、誓言印、法和业，因为基础如是安住不动，并且不超出其意义，以及以调伏之权能而示现不同，还有与任何行为相关联的缘故。楞伽之主，所谓“无造作是这样”的想法是，这两者是：远离因缘而不生的是法身，以及其状态不灭的是色身，这是对所化众生的显现，是身大手印的形态，以其自身的特征而得名。所谓“其中不灭的是什么”是，就像这样，这是色身的四种分类
English
"Subduing" refers to the ability to tame beings according to their various dispositions as they appear to those to be tamed. Lord of Lanka, the idea of "subduing through non-fabrication" is that the four qualities are also present in a single deity: being stainless because of seeing the original nature and being pure; being smooth and oily because of possessing radiance; the sign of being clear, bright, and gleaming because of being universally apparent and without turbidity; and the sign of the luminosity of one's own nature being extremely clear and gleaming, just like a mirror. Because it inherently pervades all deities, the name "subduing through non-fabrication" is established. Lord of Lanka, the idea of "transforming and subduing according to various lineages" is like this: transforming in order to accord with the inclinations of beings, such as blue, white, red, yellow, and green, which are the lineages of the jewel family, the vajra family, the lotus family, the tathagata family, and the karma family, just like a mirror. The combination of the five families, five wisdoms, five colors, and five "kāvaṭas" (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is the meaning of the five purities explained in the Tantra Collection, first explaining the nine aspects of the body. Lord of Lanka, the idea of "subduing through what is symbolized" is that these three are the hand, the hand implements, and the mudra, which are named by their own nature. Lord of Lanka, the idea of "what arises from that" is the meaning of the hand, referring to the dharmadhatu, wisdom, skillful means, prajna, and the six wisdoms, and the number of hands is also the same. The hand implements are the play of the six wisdoms, and in order to liberate beings, the six, such as the vajra, also correspond accordingly. Lord of Lanka, "what does it become like?" is like this: these four are the mahamudra, the samaya mudra, dharma, and karma, because the basis remains unmoved as it is, and it does not go beyond its meaning, and it shows differently through the power of taming, and because it is related to whatever action. Lord of Lanka, the idea of "non-fabrication is like this" is that these two are: the unborn dharmakaya because it is free from causes and conditions, and the rupakaya whose state is unceasing, which is the appearance to those to be tamed, the form of the body mahamudra, named by its own characteristics. "What is unceasing among them?" is like this: these are the four divisions of the rupakaya