Chinese
这是关于观察自性智慧之意义的教诲。它的功德是，在金刚莲花相遇的三处，将日月二者安置的脉向上提升，从而使日月无二的自性，世俗谛亦与三处和胜义谛无别之意义，成为难以见到的大秘密，至极秘密。这些意义从所依处显现，仅仅依靠所依处就能见到自性智慧，从而如实地趋入真如。并非从他处而来，而是从自身之蕴、界、处显现，因此无需从他处寻觅，这是确定的。这个意义与智慧浅薄和罪过相随顺。楞伽之主的聚集之众是这样的。等等，如是宣说傲慢之眷属，在进入誓言之时。他们也因根器和智慧的高低，而获得次第不同的根器。对于第一瑜伽士，仅仅授予外在利益之灌顶，使其安住于该地。对于第二瑜伽士，授予内在力量之五种灌顶。对于第三瑜伽士，授予请求秘密灌顶之灌顶。对于第四瑜伽士，授予智慧之灌顶。第五瑜伽士获得大乐极其稳固之第五灌顶。因此，随行者也应如是。如是其他论典宣说，此处灌顶相似，但因获得之次第，而将果分为五道。如是，彼时彼刻，聚集之大众，等等，二时是指获得灌顶和压伏地基二者之意义。仅在彼时，以名灌顶，其中一些是金刚幼芽。等等，各自本尊之种姓，以及从事业和威力而起的不同名称，如其发音。其中一些不驯服者，等等，在眷属中被认为是极其凶猛和具有力量者。如豺狼等等不同之名，被命名为十八部行者等等。黑鲁扎本身，如前一章节所略提，实指此，确定名称是因为已经讲述了从诛杀中复活。在世间，于此大劫之期间安住，作为持咒者之兄弟，外表看来是善妙者，实则守护教法。
English
This is the instruction on examining the meaning of self-awareness wisdom. Its merit is that, in the three places where the vajra and lotus meet, by raising the channel with the two suns and moons placed upwards, the essence of non-duality of sun and moon, the conventional truth also becomes inseparable from the three places and the ultimate truth, making it a great secret that is difficult to see, an utmost secret. These meanings arise from the support, and merely by relying on the support, one can see self-awareness wisdom, thereby truly entering Suchness. It does not come from elsewhere, but arises from one's own skandhas, elements, and sources, so there is no need to seek it from elsewhere, this is certain. This meaning is in accordance with those of little wisdom and faults. The assembled gathering of the Lord of Lanka is like this. And so on, thus explaining the arrogant retinue, at the time of entering the oath. They also receive different levels of capacity according to the level of their faculties and wisdom. For the first yogi, only the empowerment of external benefit is conferred, and he remains in that place. For the second yogi, the five empowerments of inner power are conferred. For the third yogi, the empowerment of requesting the secret empowerment is conferred. For the fourth yogi, the empowerment of wisdom and knowledge is conferred. The fifth yogi obtains the fifth empowerment of great bliss, which is extremely stable. Therefore, the followers should also be like that. As other treatises explain, here the empowerments are similar, but the fruits are measured separately into the five paths according to the order of attainment. Thus, at that time, at that moment, the majority of the assembled gathering, and so on, the two times refer to the meaning of obtaining empowerment and subduing the ground. Only at that time, empowerment is conferred by name, some of whom are Vajra Sprouts. And so on, the lineage of their respective yidam deities, and the different names arising from actions and power, according to their pronunciation. Some of these unruly ones, and so on, are recognized in the retinue as being extremely fierce and powerful. Such as jackals and other different names, are named as the eighteen Gings and so on. Black Rudra himself, as mentioned briefly in the previous chapter, actually refers to this, the name is certain because it has already been explained that he is revived from being slain. In the world, he dwells for the duration of this great kalpa, acting as a brother to the mantra holders, outwardly appearing to be virtuous, but in reality protecting the doctrine.
Chinese
如我所闻，授记之声亦如是。 楞伽之主，于彼时，于彼刻，“世间”等等二时，乃解脱轮回之名号权位与得授记二者之义。唯以此加持，世间震动，其声亦如是。 “世间众生”等，乃赞颂骄慢及其眷属，以及发起大乘菩提心，即获得初瑜伽。 一些世间之人，不畏惧大乘深奥之义，从而成为加行道者。 有些人清净了无知的障碍，从而得见真谛，获得大呼吸。 有些人精通其义，不退转于相等等，从而成为修道者。 有些人获得现证菩提之授记，从而圆满了大力量。 彼时，于彼刻，黑解脱等持人头者等，骄慢及其眷属，虽非人类，然亦有头，故向导师伸出手掌顶礼，并唱诵“啊 呼 苏 卡”之歌。 大丈夫之动摇，圆满具足地显现。 讲述大地摇动等事，骄慢及其眷属之觉识共通。彼等骄慢及其眷属所见之相乃是，大地摇动亦是法性平等之威力，故五蕴、十八界、十二处显现为天神坛城，显现为具足妙相与随好之身。 形色未舍弃，即是其本身吗？ 是胜者之慈悲身吗？ 是授记与大乘佛法之声显现吗？ 听懂与未听懂之声，即是大乘之教法吗？ 是胜者如实了知之语吗？ 香味触觉乃是，等同于三摩地之境、真谛之味与意义之所触，以及于觉知中显现如何感受。 彼等七香、九味、二十二触与三种感受，未舍弃而清净吗？ 彼等之自性，是菩提心证悟之香、体验三摩地之味、具足誓言之安乐触，以及远离生灭之舍吗？ 如是向导师提问，并向导师陈述各自所见之功德。
English
As I heard, the sound of the prophecy is also like that. The Lord of Lanka, at that time, at that moment, "world" and so on, the two times, are the meaning of the empowerment of the name of liberation and samsara and the obtaining of the prophecy. Only by this blessing, the world trembles, and its sound is also like that. "All sentient beings" and so on, are praises to arrogance and its retinue, and the generation of the Mahayana Bodhicitta, that is, the attainment of the first yoga. Some worldly people are not afraid of the profound meaning of the Mahayana, and thus become practitioners of the path of application. Some people have purified the obscurations of ignorance, and thus have seen the truth and attained great breath. Some people are proficient in its meaning and do not regress from signs and so on, thus becoming practitioners of the path of meditation. Some people have received the prophecy of manifest enlightenment, and thus have perfected great power. At that time, at that moment, black liberation and so on, those with human skulls and so on, arrogance and its retinue, although not human beings, also have heads, so they stretched out their palms to the teacher and prostrated, and sang the song "Ah Ho Su Kha". The movement of the great man appeared completely and perfectly. Speaking of the earth shaking and so on, the consciousness of arrogance and its retinue became common. The appearance of those arrogant and their retinue is that the earth shaking is also the power of the equality of Dharma, so the five aggregates, eighteen realms, and twelve places appear as the mandala of the gods, appearing as a body with excellent signs and marks. Is it the same as it is without abandoning the appearance of form? Is it the body of compassion of the Victorious One? Is it the appearance of the sound of prophecy and the Mahayana Dharma? Is the sound of understanding and not understanding the teachings of the Mahayana? Is it the speech of the Victorious One as he truly knows it? The sense of smell, taste, and touch is the appearance in awareness of the state of samadhi, the taste of truth, the object of touch of meaning, and how it is felt. Are those seven smells, nine tastes, twenty-two touches, and three feelings pure without being abandoned? Is their nature the smell of the realization of Bodhicitta, the taste of experiencing samadhi, the touch of bliss endowed with vows, and the equanimity free from arising and ceasing? Thus, they asked the teacher and stated the qualities that appeared to them.
Chinese
也成为功德。我等，等等如同字面意义。如此，想到以权能的功德而献上感谢，那么，如此的生处，一切佛的殊胜意念是，所说的七功德之母的意义，是诸佛的意念，权能的特殊方便，甚深秘密的意义是，如此深奥、广大、至高无上、富饶、超胜，是指方便深不可测且容纳一切，无与伦比且以特殊功德而应珍视，极其美好且殊胜。也成为如此的方便、乘、道、行和果，总之，向我等开示三二功德之义的导师您，我等发起菩提心，是赐予果之宝藏的父母。不是伟大之人吗，等等如同字面连接。他们也护持佛法，这些瑜伽士也不离秘密之物。必要也如同字面意义。进入坛城是前行和后行的共同之处，要知道前后两章是错乱的，要从上师的口中得知。唉！伟大之人，例如这样，是指显示修法的伟大。其自性是嗡 呼日库日 嘛哈 扎那亚，等等是念诵实修，即观想自身为大黑鲁嘎，为了自他的缘故，在远离秘密之物和供养聚集之处，一次或次第念诵。伟大之人，是指首先念诵的量。一般是四十万。最初做什么，是指念诵稳固后，将低劣之事作为诀窍的次第，以及降伏并彻底转移之事，无论做什么都不会被欺骗，必定成就。那是因为什么呢，是指讲述历史以了解伟大并消除疑惑。伟大之人，此秘密真言，如果住于此而无意义象征，则因各自违背誓言而堕落。设定协助者的标准，也消除了二心。伟大之人，因此，四种念诵实修中，无论与何者结合，都完全是为了利益
English
It also becomes a merit. We, etc., are like the literal meaning. Thus, thinking of offering gratitude with the merits of empowerment, then, such a source, the supreme intention of all Buddhas is, the meaning of becoming the mother of the seven merits mentioned, is the intention of the Buddhas, the special means of empowerment, the meaning of the profound secret is, so profound, vast, supreme, rich, surpassing, refers to the means being unfathomable and accommodating everything, incomparable and should be cherished with special merits, extremely beautiful and superior. It also becomes such means, vehicle, path, conduct, and fruit. In short, you, the teacher who shows us the meaning of the thirty-two merits, we generate Bodhicitta, are the parents who bestow the treasure of the fruit. Isn't it a great person, etc., connected like the literal meaning. They also protect the Dharma, and these yogis are also inseparable from secret substances. The necessity is also like the literal meaning. Entering the mandala is a commonality of the preliminary and subsequent practices. Know that the two chapters before and after are confused, and it should be known from the mouth of the guru. Alas! Great person, like this, refers to showing the greatness of the practice method. Its nature is Om Bhur Khur Maha Prana Ya, etc., is the actual practice of recitation, that is, visualizing oneself as the great Heruka, for the sake of oneself and others, in a place far away from secret substances and offering gatherings, reciting once or sequentially. Great person, refers to the amount of recitation for the first practice. Generally, it is four hundred thousand. What to do first, refers to the order of making inferior things as key points after the recitation is stable, and the things to be subdued and completely transferred, no matter what is done, will not be deceived, and will definitely be accomplished. Why is that, refers to telling history to understand greatness and eliminate doubts. Great person, this secret mantra, if there is no meaning symbol while staying here, then one will fall because of violating one's own vows. Setting the standard for helpers also eliminates double-mindedness. Great person, therefore, among the four recitations and practices, whatever is combined with is entirely for the benefit.
Chinese
如其声。啊呼种姓。此六者，最初为次第亲近修持之基。以业成就及过失知晓行事。四者共通亦可转变。不驯顺者，于彼等施予事业、饮食与处所之权，如教敕所说。第三十一品释讫。第六生起之义。第五卷完。其后楞伽之主菩提萨埵。如是等第七生起之义，集者向导师请问，答复如其声。于此时，应调伏之圆满士夫彼等。即是骄慢等现证圆满成佛，彼等调伏之士夫们的共同加持。彼之显现方式为何？于一切处皆得显现。如是于一切时与刹土，秘密之义等显现。彼之正行如何？答曰：楞伽之主彼等殊胜士夫，乃是诸法之法性，非由他者。如是等殊胜士夫们与如是者无别之状态中。心之智慧与，之加持与，身之化身与神变与，语之文字与之加持阿等与，文字集合之句与，教法之音声法与，身之舍利子与，骨身之舍利等功德，如所有皆显现及生起。彼等非由他者显现，乃如是者任运圆满之加持。楞伽之主如是如是。此乃相似之譬喻。结合之二词乃譬喻之方式与义结合。诸法之法性秘密之界。如是等义随后开示乃，事物诸法之真如自性深奥且微细，秘密难以证悟者，乃是界限超越边际，故自然远离边际之过失，清净性即是生起之源。由此，从所调伏之自性中，诸法无有来去而显现，乃是果之，是为殊胜之法。彼即是若以根本之力摄集一切法，则归纳为五，如其声。彼等乃是令应调伏者显现稀有大乘之