English
Those things that have been given numerical names are just like their sounds. Among them, from the third onwards, each has three. The fourth has fifteen. The fifth has four. The sixth has six. The seventh has three. The eighth has sixteen. The ninth has twenty. The tenth has seven. This is assuming there are eighty-one branches. Why are they there? To be joined to the correct ground, so that the essence is not separate, so that the essence of the latter is definitely grasped without being different, so that the body appears as a mudra, to destroy obstacles, to subdue by whatever is convenient, for the appearance of symbolizing qualities, to make the trainees appear manifest, to accomplish activities without hindrance, and so that the inner meaning appears outwardly. This is just a brief presentation. Regarding the two numerical groups that arise from this, it is necessary to hold them firmly, because they obscure the yogis who are on the five paths, starting from the second. Therefore, in order to eliminate the obscurations by recognizing them, they are shown, and instructions are also given. So, in the sense of the first number, what are the nine? The conceptualization of name, the conceptualization of sign, and the conceptualization of symbol, these are eighteen and ninety. If the nine groups are divided, then each of the nine groups completely contains the ten of the previous group, so the number is definite. The essence of the nine is the nine definite grasps of clinging conceptualizations that take the nine collected signs as objects. What are the eighteen and one? It is the definite number of eight tens and one, that is, the three sets of three that are spoken of, each counted as three, including the combined clinging, the main practice, and the nine branches. By making the root dominant, the branches are symbolized. Counting the fifteen arising conceptualizations as one, we get four. There are twenty-four branches. Counting the four conditions as one, we get five. There are twenty-eight branches. Adding the six karma conceptualizations together, we get six, and there are thirty-four branches. Making the three sign conceptualizations into one, we get seven. There are thirty-seven branches. Adding the five, two, and six, that is, the sixteen manifest conceptualizations together, we get eight. There are fifty-three branches. Counting the two tens of behavioral conceptualizations as one, we get nine. There are seventy-three branches. Adding the seven signs together, there are ten roots and eighty branches. Therefore, since there is definitely conceptualization in the whole as well, it is examined.
Chinese
一个执着，即八十一。那么，为什么要显示两个数字呢？为了识别从根本上产生的分别念和从分支上产生的分别念而安排的。总共是二百六十。为了从这八十个中识别出一百二十六个分支。楞伽的主人，什么是与此相关的分别念呢？这些是，以法界如是的等持，和普贤智慧的等持，以及因的成双等持，执持着事业和特征，即在果达到究竟时自然成就。一般来说，是对大止观、胜观和成双结合的分别念。楞伽的主人，什么是执着的分别念呢？这些是，心空性、无我、忿怒尊等，没有可调伏者的自性行境，除了心之外没有法，在任何自性上都未曾确定，脱离了执着于我的概念，没有找到真实的基础，没有意义和特征，是对意义的分别念。楞伽的主人，什么是真实基础的分别念呢？这些是，一切从法界未动摇，忿怒尊轮，心髓菩提自然成就而显现的缘故，一切行作猛烈的行作，轮极度忿怒，智慧和慈悲进入其中的分别念。楞伽的主人，什么是生起的分别念呢？这些是，基础是根本，即自证智慧本身变为忿怒尊，以及从其他尸林中产生，为了调伏恶毒而产生，以及用猛烈调伏的方法变为忿怒尊。楞伽的主人，什么变为这样呢？这些是，其中第一个有四种，因为本初自性自然成就的缘故，忿怒尊法界，以及忿怒尊的特征自然摧毁，显现，以及以调伏可调伏者的慈悲和愿力，自然显现为忿怒尊，也就是如是的忿怒尊，本具的聚集显现，以及可调伏者，行为显现如同鲁扎，为了特别的缘故，即智慧的忿怒尊和慈悲的忿怒尊。四种，是第一个的声音。楞伽的主人，在什么上变为这样呢？这些有四种，忿怒尊也是在境，尸林，鲁扎三种之上
English
One attachment, which is eighty-one. Then, what is the need to show two numbers? It is arranged to recognize the conceptualizations that arise from the root and the conceptualizations that arise from the branches. The total is two hundred and sixty. In order to recognize the one hundred and twenty-six branches from these eighty. Lord of Lanka, what are the conceptualizations related to this? These are, with the samadhi of the Dharmadhatu Suchness, and the samadhi of Samantabhadra's wisdom, and the dual samadhi of the cause, holding the actions and characteristics, that is, naturally accomplished when the fruit reaches the ultimate. In general, it is a conceptualization of great calm abiding, insight, and dual union. Lord of Lanka, what is the conceptualization of attachment? These are, the emptiness of mind, selflessness, wrathful deities, etc., without the nature of objects to be tamed, without any dharma other than mind, not established in any nature, free from the concept of attachment to self, without finding the real basis, without meaning and characteristics, it is a conceptualization of meaning. Lord of Lanka, what is the conceptualization of the real basis? These are, everything is unshaken from the Dharmadhatu, the wheel of wrathful deities, the heart essence of Bodhi is naturally accomplished and appears, everything performs fierce actions, the wheel is extremely wrathful, the conceptualization of wisdom and compassion entering into it. Lord of Lanka, what is the conceptualization of generation? These are, the basis is the root, that is, the self-cognizant wisdom itself becomes a wrathful deity, and arises from other charnel grounds, arises to subdue the wicked, and becomes a wrathful deity by means of fierce subduing. Lord of Lanka, what becomes like this? These are, among them, the first has four, because the primordial nature is naturally accomplished, the wrathful deity Dharmadhatu, and the characteristics of the wrathful deity are naturally destroyed, appearing, and with the compassion and aspiration to tame the tamable, naturally appearing as a wrathful deity, that is, the wrathful deity of Suchness, the inherently possessed gathering appearance, and the tamable, the action appearance is like Rudra, for a special reason, that is, the wrathful deity of wisdom and the wrathful deity of compassion. Four, is the sound of the first. Lord of Lanka, on what does it become like this? These are four, the wrathful deity is also on the object, charnel ground, and the three Rudras
Chinese
具有饰物，尸林以颅骨念珠、头盖骨、城市为处所而显现，以猛厉之业，即以肉、血、骨三种来度脱，并将尸体作为尸林的处所。了知果是菩提心的不退转和誓言所系缚。即，根本是二谛之义。楞伽之主，以何为缘故呢？这两者是说，对于难调伏的猛厉之徒，如果他们恶行且对烦恼执着，就会造作无间罪，且鲁扎的果实极其猛烈地生长。为了调伏那些自他以痛苦播种而成熟者，以何为基础之义来成就根本呢？楞伽之主，以何而转变呢？这五个是说，大智慧所生的心髓是吽（ཧཱུྃ，hūṃ，吽，摧破）、哈（ཧཱ་，hā，哈，空性）、嘿（ཧེ་，he，嘿，大悲）、帕（ཕཊ，phaṭ，啪，断除）等。因为具有以幻相度脱的慈悲，以及尸林废墟中以庄严坛城为首的威力的缘故。从坛城而转变，譬如火和南方粗暴转变的树林一般。方便是自身父母本尊三瑜伽明观，乃至眷属明观。以慈悲方便度脱而无碍，且具有猛厉事业随意显现，以及猛厉事业。通过迁识，断除痛苦后，将安乐转化为智慧的作为，即以第三者来成立词义。楞伽之主，那其中的缘起之相是什么呢？这指的是天子魔是猛厉的，并调伏八部天众作为坐垫，以及尸魔是无所缘的。通过使之不老不死，以智慧之剑斩断有毒者的有质碍之身，以及通过摧毁无所缘的烦恼魔，因为没有种子。通过灭尽三毒，食用、穿着、饮用肉、骨、血，以及因为没有生死的缘故，摧毁死主，并将无漏智慧安置于地上，这就是相。事业之相是什么呢？这指的是自在者通过掌握五毒、自在摄伏、蛇颅骨的功德，以及因为具有自他的威德，以勇猛而无所畏惧的象征。以及，具有无量相好之身和殊胜妙相之身的象征是法轮，以及被称为堆积如山的法蕴的无量名声的象征。圆满具足。
English
Having ornaments, the charnel ground appears as the abode of skull rosaries, skull cups, and cities, liberating with fierce actions, namely with the three: flesh, blood, and bones, and making the corpse the place of the charnel ground. Knowing the fruit is the non-regression of Bodhicitta and bound by vows. That is, the root is the meaning of the two truths. Lord of Lanka, what is the reason for this? These two are saying that for the fierce ones who are difficult to tame, if they act evilly and are attached to afflictions, they will commit the five heinous crimes, and the fruit of Rudra will grow extremely fiercely. For the purpose of taming those who have matured by sowing seeds of suffering for themselves and others, how does the root accomplish the meaning of the basis? Lord of Lanka, what does it transform into? These five are saying that the essence generated by great wisdom is Hum (ཧཱུྃ, hūṃ, Hum, to destroy), Ha (ཧཱ་, hā, Ha, emptiness), He (ཧེ་, he, Hey, great compassion), Phat (ཕཊ, phaṭ, Phat, to cut off), etc. Because of having compassion that liberates with illusions, and the power of the charnel ground ruins, with the mandala of ornaments as the head. Transforming from the mandala, like fire and the forest of rough transformations in the south. The means is the clear visualization of the three yogas of the self-father-mother deity, and even the clear visualization of the retinue. Liberating with unobstructed compassionate means, and having fierce activities that appear at will, and fierce activities. Through transference of consciousness, after cutting off suffering, the act of transforming bliss into wisdom, that is, establishing the meaning of the word with the third. Lord of Lanka, what is the aspect of dependent origination in that? This refers to the son of the gods demon being fierce and subduing the eight classes of gods as a seat, and the corpse demon being without object. By making them immortal, cutting off the substantial body of the poisonous one with the sword of wisdom, and by destroying the afflictive demon without object, because there is no seed. By exhausting the three poisons, eating, wearing, and drinking flesh, bones, and blood, and because there is no birth or death, destroying the Lord of Death, and placing uncontaminated wisdom on the ground, this is the aspect. What is the aspect of action? This refers to the fact that the sovereign has attained the merits of mastering the five poisons, freely subduing, and the skull of the snake, and because of having the power of self and others, the symbol of being fearless and unafraid with courage. And, the symbol of having the body of limitless marks and the supreme body of excellent signs is the Dharma wheel, and the symbol of the limitless fame of the Dharma heap known as a heap. Perfectly complete.
Chinese
具有……，以及无论如何都能斩断烦恼之网而无阻碍的宝剑。具有无染的智慧，以及对于三毒相续不断的所化众生不放弃。拥有大精进的盔甲，为了同时成就事业的十字杵。楞伽的主人，什么是相的分别呢？这些是三个根本：衣服庄严的教证不离意义的自性，以及支分表相的教证，利益有情的行止，以及伟大功德的教证，因为是最殊胜的。楞伽的主人，那不离是什么呢？比如，不离所化众生等，首先宣说十一个。以大悲自然成就，故于三世不舍所化众生。如生象皮，以忿怒的自性而勇猛，以智慧无二了知，故摧毁一切边际，以虎皮裙，比预言更甚深，母续的表相四蛇，以蛇的证悟作为享用烦恼的表相，成串的八种服饰。以方便的力量将三毒转为三身，故顶鬘方便殊胜无法衡量，故将轮回的界限拔出，以昔日的盔甲不舍所化众生，故有三串头盖骨，以及田地的护轮，发誓度脱轮回的表相是身穿田地皮。以悲心和智慧，对于伟大的轮回和涅槃，不分别贪著的红，以及诸法平等的垢染，知晓那唯一的精华湿润无离，故有红色的明点，以及用油脂涂饰眉间和发际，以三身具有摧毁三毒的事业，故以灰烬行事度脱有情，故有大灰的相。这些是共同智慧自显的八种庄严。不离智慧等，以智慧的无边际的表相焚烧，故安住于火中，以及意之法性完全不混杂的化身放出，故头发遍布，以及意之义极度真如不变，故身色明亮。火焰燃烧，头发浓密和身色。楞伽的主人，什么是嬉戏呢？比如，自之义的自性完全自然成就