English
The mudra sealing gate. The dharma nature of the bell is in harmony with benefiting beings, it is the gate of joy. In the four gates of the four means of gathering and liberation, the eight father and mother deities reside. Eradicating the eight faults of wrong views, it abides as the essence of protection. ཀྲེཾ་(Tibetan), dhrum (Sanskrit Devanagari), dhrum (Sanskrit Romanization), destroy; སྲུཾ་(Tibetan), srum (Sanskrit Devanagari), srum (Sanskrit Romanization), protect; པྲཾ་(Tibetan), pram (Sanskrit Devanagari), pram (Sanskrit Romanization), joy; ཀྵཾ་(Tibetan), ksham (Sanskrit Devanagari), ksham (Sanskrit Romanization), forgive; ཡེ་ and so on. Such as these. The Tushita of the gods is the dharma nature, the essence of the unique seven branches of enlightenment, for the sake of the great peace of nature. The Tushita of the Asuras is the dharma nature of the five powers, for the sake of subduing those who strive. The Tushita of humans is subdued by the meditation of desire and self-satisfaction, it is the dharma nature of the five senses. The Tushita of animals is subdued by ignorance, driven by dharma nature, it is the dharma nature of the four miraculous legs. The Tushita of pretas is subdued by abandoning desire, without producing results, it is the dharma nature of the four right abandonments. The Tushita of hell beings subdues the darkness of wrong views and the intoxication of suffering, it is the dharma nature of the four close placements of mindfulness. བྷཱུྃ་(Tibetan), bhūṃ (Sanskrit Devanagari), bhum (Sanskrit Romanization), seed syllable, is the dharma nature of the spontaneously perfect great empty palace. ཨེ་ཝྃ་མ་ཡ་(Tibetan), eh vaṃ ma ya (Sanskrit Devanagari), eh vam ma ya (Sanskrit Romanization), Eh Vam Ma Ya. That is, ཨེ་ is fierce action, ཝཾ་ is peaceful, མ་ is increasing activity, ཡས་ is gathering. The four letters show the four actions with their respective shapes. That itself exists from the beginning, appearing as letters. ཤྭ་ is the sound of Śvāsani, it is the dharma nature of the places appearing inside and outside. དྷ་ is Dharma Dhātu, the source of dharma, Bhaga. མ་ is Manu, the samadhi of remembering and knowing. ཧཱ་ is Hya Hi Kye, the dharma that is invited. པྲ་ is subtle, the dharma of radiating light. ཀྵ་ is Kṣayatana, the exhaustion, the work of collecting the mandala is completed. ཛྙཱ་ is Jñāna, the eight consciousnesses. ཧེ་ is Hetuna, the cause. སྭཱྃ་ is Svabhāvana, the result. ཐཾ་ is Thaṃkaṇa, the four conditions. སྐ་ is Skandhaṇa, the five aggregates. ཀྲ་ is Karmaṇa, the karma. པྃ་ is Paṃkalaṇa, the black. ཏྲ་ is Traṇīya, the white. These are parts of the dharma that guide the deity's body color. ཨཱོཾ་(Tibetan), oṃ (Sanskrit Devanagari), om (Sanskrit Romanization), Om, is the self-arisen dharma nature, the gate of manifesting forms. These are for the perfection of qualities, the dharma nature of the self-existent letters. ཧཱུྃ་(Tibetan), hūṃ (Sanskrit Devanagari), hum (Sanskrit Romanization), Hum, is the source of the dharma pill, one's own bodhicitta. མཱུྃ་(Tibetan), mūṃ (Sanskrit Devanagari), mum (Sanskrit Romanization), Mum, is the mother of dharma nature, uncorrupted, unadulterated, the meaning of the three mantras and three mandalas.
Chinese
兰卡的拥有者啊！那些是文字的神变。那些解释意义的文字显现出来。为什么呢？兰卡的拥有者啊！“通过文字之门”等等，其理由是文字通过声音引导，结合和转换来展现如实之相。为了获得不忘失，向他人讲述，获得记忆，变得聪明，决断意义，清晰理解的禅定，以及获得七种功德。不仅如此，世间和出世间的意义都变得清晰明了。通过它，能够如实地看到和了解。依赖于这些解释，就是被改造的神变。兰卡的拥有者啊！什么是不被改造而显现的神变呢？例如，“这是这样的”等等，无论从基础的如实之相显现出什么，无论可能是什么，在性质上不确定，而是展示了事物本身的自性。那么，什么是扩展呢？“具有法相的显现自性”等等，凡是与法相关的，所有在执着心中显现的法，就像国王从孩子那里得到错误一样，仅仅是法性的状态。具有三种心识的众生，在显现中如同阳光一样，自证的无边性，在对许多符号和术语进行考察时，无论显现出什么，都不会阻止显现。没有显现，那就是从未被改造的状态。五种众生的痛苦之因，五种行在迷惑中显现，未经改变颜色，未经制作，就是五种智慧。三界的基石，三种烦恼本身，从一开始本质上就是显现而无自性，所以是三身。众生的身体成熟，例如所说的“境”，在心中显现为二元对立，因为是原始法界原始智慧的自性。众生的境和识无论显现什么，都是恒常不灭的，所以是方便和智慧的无二无别。性质无常的五蕴本身，不被舍弃而解脱，成为无漏的五蕴而证悟成佛。轮回从根本上脱离了自性，因此本身就是涅槃。器情世界圆满，自知自显，从一个或多个胜者的坛城中解脱出来。第二种事物圆满，本自俱生，没有被玷污。
English
O Lord of Lanka! Those are the transformations of letters. Those explanations of meaning appear in letters. Why is that? O Lord of Lanka! "Through the door of letters," and so on, the reason for that is that letters, guided by sound, combined and transformed, reveal the suchness. It is for obtaining non-forgetfulness, speaking to others, obtaining memory, becoming wise, deciding the meaning, clarifying the samadhi of understanding, and obtaining seven qualities. Moreover, the meaning of worldly and transworldly matters becomes clear and distinct. Through it, one can see and know the suchness itself. Depending on these explanations, it is a transformation that has been modified. O Lord of Lanka! What is the transformation that appears without being modified? For example, "It is like this," and so on, whatever appears from the basis of suchness, whatever may be possible, its nature is not determined, but it shows the self-nature of that very thing. What is the expansion then? "The nature of things that appear as characteristics," and so on, all the things that are related to the Dharma, whatever appears in the mind of attachment, are merely the state of Dharma-nature, just like a king getting something wrong from a child. The very beings possessing the three minds, in the appearance itself, are like the rays of the sun. The very self-awareness, being without extremes, when many symbols and terms are examined, whatever appears does not prevent appearance. There is no appearance; that is the state of being uncreated from the beginning. The cause of suffering for the five types of beings, the five aggregates appearing in delusion, without changing the wool, without changing the color, without making anything, are the five wisdoms themselves. The basis of the three realms, the three afflictions themselves, from the beginning, their essence is appearance without self-nature, so they are the three bodies. The body of beings matures, for example, as it is said, "the object," the appearance of duality in the mind, because it is the nature of the original realm of reality and original wisdom. Whatever appears as the objects and consciousness of beings is constant and unceasing, so it is the non-duality of skillful means and wisdom. The five aggregates of impermanent nature themselves, without being abandoned, are liberated and become enlightened as the five uncontaminated aggregates. Samsara is fundamentally free from self-nature, therefore it is itself Nirvana. The entire container and its contents, self-aware and self-illuminating, are liberated from one or many mandalas of the Victorious Ones. The second thing is complete, spontaneously accomplished from the beginning, without being defiled.
Chinese
即如是之性。彼等乃无作者，于自显现不决定，故以如是之性，名方得成立。显现亦是由显现有之方所施设之名言，其体性是离显不显。如于轮涅之智所说，相见亦于坛城中。彼亦明释了发生之义。法显现之神变品，是为品名之义广摄。第十七释也。 楞伽主。何为总说之神变？如是等者，是为近诠释。法聚之总相与自相二者，于菩提心中无杂圆满之性。彼如是之性，以无增损之语如实道出，故诠释成立。彼乃无谬误之道，决定安立为真实性。身语意自性亦是，如是等者，是说自彼义外，无有涅槃之果。对于所说之事物迷乱、道与果，初示为何之疑问。愚昧无杂普皆迷，是说无明自相不杂余法而显现，乃于时与处不解其义，以愚昧故不能辨别。圆满故空无我，是说彼即是本来之智菩提心性，以智慧光明之体性，无明未断未成，故所计之我性空，是为总相。彼无杂圆满时，是说缘于总相与自相而定执者，彼二各别显现不灭之际，体性亦无从指示，故是为解脱二边。不于非彼作彼想，以愚昧故，诸法之如是即是成佛，故说无作如是性，是故当随顺连接解释。是故五毒由五智而显现为五部。嗔恚无杂苦恼心，如是等乃至轮回之十四相易于衡量。无贪无杂舍心性，如是等乃是道之诸法，即布施、持戒、忍辱、精进、禅定等。
English
Suchness itself. These are without a doer, and are not definite in their own appearance, so names are definitely established because of suchness itself. Appearance is also a term applied from the side of having appearance, but its essence is free from appearing and not appearing. Just as it is said in the wisdom of cyclic existence, meeting is also in the mandala. It also clearly explains the meaning of how it arises. The chapter on the manifestation of Dharma appearances is a summary of the meaning of the chapter title. The seventeenth is the commentary. Lord of Lanka. What is the miracle of general expression? Such as these are close explanations. The general and specific characteristics of the Dharma aggregate are complete without being mixed in the mind of enlightenment. That suchness itself is expressed in words without exaggeration or diminution, so the explanation is established. That is the unerring path, and it is definitely established as reality itself. The nature of body, speech, and mind is also, such as these, showing that there is no other result of nirvana other than that meaning. Regarding the question of what was first shown in the expression of delusion, path, and result of things, Ignorance is unmixed, completely deluded, which means that the self-characteristic of ignorance is clear without being mixed with other dharmas, but the meaning is not understood in time and place, and it cannot be distinguished because of ignorance. Completely perfect, therefore empty and without self, which means that it is the very nature of primordial wisdom, the mind of enlightenment, and because ignorance has not been abandoned or accomplished in the nature of the clarity of wisdom, the selflessness of what is conceived is the general characteristic. When that is unmixed and completely perfect, it means that what is definitely grasped by clinging to the general and specific characteristics is that while the appearance of the two is not interrupted, the essence cannot be indicated, so it is liberation from the two extremes. Not making what is not that into that, because of ignorance, the suchness of all dharmas is enlightenment, so it is said that the uncreated is suchness itself, so the explanations should be connected accordingly. Therefore, the five poisons manifest as the five families from the five wisdoms. Anger is unmixed, tormented mind, such as these and so on, the fourteen characteristics of cyclic existence are easy to measure. Non-attachment is unmixed, the nature of giving, such as these are the dharmas of the path, namely generosity, ethics, patience, diligence, and meditation, etc.
Chinese
智慧即六度波罗蜜，色界的四禅定，四无量，以及四无色界的等至。这些是根本，灭尽二界的烦恼，以及三解脱，八解脱，十力，四无畏，四无量，五百陀罗尼门，百万三摩地门，十八不共佛法，六大神通，以及所有法的共同和各自的特征，并结合起来，大部分都已在道上展示。果的，无生无灭的遍知智慧。等等，所有这些都是遍知智慧，法界，化身，报身，和法身。所有佛陀的功德，以及六者的自共体性都已阐述。从讲述一切法的神变中，等等，此处未经修饰的完整显现，是解脱二边的意义。成为佛陀和佛子之境，这是大金刚乘的意义，是乘与佛陀无别的意义。因此，对此的行持，也以无为之方便，不特意努力而获得。若不具足金刚瑜伽，等等，这些都是不了解此意义的过失。因此，通过伟大的瑜伽，等等，按照此派的行者，解释四种神变的意义，并且开示也不应违越，这是因为不混杂的见地完全圆满，不视其他为歧途。如此宣说，行境清净，成为意义的保证。讲述一切的神变之章，即第十八品已解说完毕。朗卡的领主，什么是随顺教导的神变呢？等等，随顺地解释，为了秘密地解释那不动的真如，因此接近地展示，所有的一切都完全如实地存在。等等，所说的词语，在未被寻找的自证中，自然而然地出现，并被展示为不可分割。接近地展示其方式是，真如不动如虚空，动摇的尘埃有多少，言语就有多少。等等，真如的体性即是自心