English
As it sounds. Aha lineage. These six are initially the basis for gradual approach and practice. Knowing actions through accomplishment and faults. The four can also be transformed into commonality. Those who are untamed are given authority over activities, food, and places, as stated in the teachings. The thirty-first chapter is explained. The meaning of the sixth arising. The fifth volume is complete. Then, the lord of Lanka, Bodhisattva. Thus, the meaning of the seventh arising, the collector asks the teacher, and the answer is as it sounds. At this time, those perfect individuals who should be tamed. That is, pride, etc., manifestly and perfectly attain Buddhahood, and it is the common blessing of those who tame them. What is its manner of appearance? It will appear completely in all places. Thus, in all times and realms, the meaning of secrecy, etc., will appear. What is its main basis? It is said: The lord of Lanka, those noble beings, are the very nature of all phenomena, not from another. Thus, in the state of inseparability between those noble beings and suchness. The wisdom of the mind, and the blessing of, the emanation and miracles of the body, the letters of speech and the blessing of A, etc., and the assembled letters of sentences, and the sound of the teaching Dharma, and the relics of the body, and the qualities of the relics in the bone body, as many as there are, appear and arise. These do not appear from another, but are the blessings of spontaneous perfection. The lord of Lanka, as it is, as it is. This is a similar example. The two words of combination are the way of example and the combination of meaning. The Dharma nature of all phenomena, the secret realm. Thus, the meaning that is subsequently shown is that the true nature of things, the Dharma, is profound and subtle, and the secret that is difficult to realize is that the realm transcends boundaries, so the fault of boundaries is naturally removed, and purity itself becomes like the source of arising. From this, from the nature of what is to be tamed, all phenomena appear without coming or going, which is the fruit, and is the supreme Dharma. That is, if all phenomena are gathered by the power of the root, then they are summarized into five, as it sounds. These are the rare Mahayana that makes the trainable appear
Chinese
因此产生。其理由是：这些和密咒本体无别而显现，其名称是“本体性身”，在所化众生面前显现，这是显示了产生方式的总义。以五果表示秘密的最初，心中加持显现是什么呢？《楞伽经》的自在者说，从心之法性中，这些未被染污、未经改造的心，也因业的差别而成为阿赖耶识、染污意、意识和五根识。从四种识显现为五种大智慧，从心之法性本身，因为四者的本体未被染污，本身就是智慧，所以在道之智中显现为五种：自证智是无偏颇、无错误的意义，是根本母的法性。体性丝毫未被遮蔽而自明，因此显现为法界智。金刚萨埵幻化网中说：“非为分别阿赖耶，自性无有意义基，此乃名为法界性，如是之智即此是。”这是其中的含义。结合意义的阿赖耶识是：完全清净的所依是所有烦恼的根本。本来就是清净境的本体，显明而不分别的智慧中自然显现。将阿赖耶识执着为我，具有四种特殊的眷属。本来法性完全清净，在证悟的境界中，因为没有好坏的偏颇，所以是平等性智。共同和共同是共通的，因为意识随着五根而行，所以缘于五根的境，即色等五者。不共通的是八种：有为四种，无为四种。有为四种是受、想、行、非显色。无为四种是虚空，即色法开显之处；非择灭是五根识从四缘所生，因为没有紧随其后的，所以识不会产生。择灭是以分别的智慧，永远断除轮回的业和烦恼，之后不会产生。真如是法性完全清净，本来就存在的。第四个是因
English
Therefore it arises. The reason is: these and the essence of mantra appear without difference, its name is "Essence Body," appearing before the beings to be tamed, this shows the general meaning of the way of arising. What is the initial blessing of the heart that represents the secret with five fruits? The lord of Lanka said, from the nature of the mind, these minds that are not defiled and not transformed, also become Alaya consciousness, afflicted mind, consciousness, and five sense consciousness due to the difference of karma. From the four consciousnesses, five great wisdoms appear, from the nature of the mind itself, because the essence of the four is not defiled, it is wisdom itself, so it appears as five in the wisdom of the path: Self-awareness is the nature of the primordial mother, which is the meaning of being free from bias and without error. Because the characteristics are not obscured in any way and are self-evident, it appears as the wisdom of the sphere of reality. In the Vajrasattva Illusion Net it says: "Not the basis of discrimination Alaya, the basis of meaning without self-nature, this is called the nature of the Dharma realm, such wisdom is this." This is the meaning of it. The Alaya consciousness that combines meaning is: the completely pure support is the root of all afflictions. Originally, the essence of the pure realm is manifested in the wisdom that is clear and non-discriminating. Clinging to Alaya consciousness as self, possessing four special retinues. Originally, the Dharma nature is completely pure, and in the state of realization, because there is no bias of good or bad, it is the wisdom of equality. Common and common are common, because consciousness follows the five senses, so it depends on the objects of the five senses, that is, the five such as form. Uncommon are eight: four conditioned, four unconditioned. The four conditioned are feeling, thought, action, and non-revealing form. The four unconditioned are space, that is, the place where form is revealed; non-selective cessation is the five sense consciousness arising from the four conditions, because there is nothing immediately following, consciousness will not arise. Selective cessation is the wisdom of discrimination, which permanently cuts off the karma and afflictions of samsara, and will not arise later. Suchness is the Dharma nature, completely pure, and originally existing. The fourth is the cause
Chinese
由于超越了果，没有任何因果，所以不是非作。这八种不是五根的境，所以称为非共同。非共同的法境不灭而显现的智慧本身是自清净的，总相和自相不混杂，显现为明智。五境各自不同的五识，从了悟本来离垢，因此，它显现为自他成就的智慧。总之，识和智慧二者，从一体和多体中解脱的体性，也仅仅显现为性相一致，而不是广狭的限制。楞伽的主人，将非有说成是有，或者将不同说成是相同，这些是为了立即消除歧途者的垢染，而消除最初产生的想法。为了具有本来就有的必要意图而宣说，不是说人将不同说成是相同，通过勤奋修习而成为最初就有的，而是立即不改造，不改变，不以努力来玷污，不介入消除，不从非作的因缘中成就，不开始于何时，因为是立即非作的缘故。以四种理由，从本来就确定了自性。然后楞伽的主人又问：秘密的主人，那个智慧仅仅是这五种吗？等等，是结集者回答关于所问智慧的数量。由于大乘的哪种力量，那个数量也显现在内部的调伏中。不仅如此，由于所化众生的不同，有不可思议的、超越数量的，以及声闻的十六种，和独觉了悟色蕴的智慧一种，以及唯识的三自性，或者简而言之，菩萨道的智慧三种，以及事续（梵文：Kriyā）的因果，和因果无别的智慧三种，以及瑜伽（梵文：Yoga）的智慧四种，和上瑜伽的自生智慧等等，是不由场合而定的。楞伽的主人，从那五种智慧各自不混杂而显现为五部等等，智慧本身显现为五部，那本身是四身的体性，是智慧的业和相的显现。如镜般的智慧的业和能力在一切时
English
Because it transcends results and has no cause and effect, it is unconditioned. These eight are not the objects of the five senses, so they are called uncommon. The very knowledge of the uncommon dharma realm that is unceasingly clear is self-purified. The general and specific characteristics are not mixed, and it arises as clear wisdom. The five consciousnesses that control the five different realms, from realizing that they are originally free from defilements, therefore, it appears as the wisdom that accomplishes the meaning for oneself and others. In short, both consciousness and wisdom, the nature of being liberated from oneness and multiplicity, merely appear as being consistent in characteristics, and are not limited in scope. The Lord of Lanka, stating that something non-existent is existent, or transforming something different into something the same, is to immediately eliminate the defilements of those on the wrong path, and to dispel the notion that it is newly arisen. It is taught because it has the necessary intention of being primordially inherent. It is not that a person transforms something different into something the same, and through diligent practice, makes it primordially existent, but rather, it is immediately uncorrected, unchanged, not defiled by effort, not involved in elimination, not accomplished from uncreated causes and conditions, not beginning at any time, because it is immediately uncreated. With four reasons, the nature is determined from the beginning. Then the Lord of Lanka asked again: "Secret Lord, is that wisdom only these five?" etc., is the compiler's answer regarding the number of wisdoms asked about. Due to the power of which vehicle, that number also appears in the internal discipline. Moreover, due to the differences in those to be tamed, there are inconceivable and countless ones, as well as the sixteen of the Hearers, and the one wisdom of the Solitary Realizers who realize the skandha of form, and the three characteristics of Mind-Only, or in short, the three wisdoms of the Bodhisattva path, and the cause and effect of Kriyā Tantra (藏文：རིགས་སྔགས་ཀྲྀ་ཡ，梵文天城体：क्रिया，梵文羅馬轉寫：Kriyā，汉语字面意思：事续), and the three wisdoms of cause and effect being inseparable, and the four wisdoms of Yoga (藏文：རྣལ་འབྱོར་ཡོ་ག，梵文天城体：योग，梵文羅馬轉寫：Yoga，汉语字面意思：瑜伽), and the self-arisen wisdom of Anuttarayoga, etc., are not fixed by circumstance. The Lord of Lanka, from those five wisdoms appearing as the five families from being unmixed, etc., the wisdom itself appearing as the five families, that itself is the nature of the four bodies, is the appearance of the activity and characteristics of wisdom. The activity and power of mirror-like wisdom at all times
Chinese
光明不遮蔽，从根本上摧毁了遮蔽的蕴聚，显现为金刚部。从法性智慧中，显现四种智慧，并在其中合一，因此显现为如来部。法界智慧本身是原始母性，没有增减，因此是自性身。通过如镜子般了悟这二者的意义，二者无别即是法身。从平等性智慧中，汇集力量和威力，不外散，功德圆满，因此显现为宝生部。从妙观察智中，力量和威力奇迹般地产生，不混杂而清晰，任何事物都无法把握，因此显现为莲花部。这二种智慧无别，显现为报身，舍弃一切而不执着。从成所作智中，力量和能力圆满，并成为因，因此，毫不阻碍地成就一切，并且成就了无有衰老的业部。因此，体验秘密的触感，由于显现不同的身，显现为二身，为了自性是基础的缘故，而显示为基础。从不同的化身中产生文字等，这些都如其声，由于其加持显现，与产生的道理不相违背。楞伽的主人，因此密咒是，等等，甚深之义，一切法都如其时显现而动摇，是自性的显现。圆满正等觉者们，对于五种秘密加持，在卡瓦吉达等中显现，对所化众生是清晰的。楞伽的主人，那是什么原因呢？这是从密咒中显现殊胜之人的理由，如其声。在想要见到密咒的镜子中，等等，在这个奇妙的乘中，一切名相都是菩提心的殊胜道，因此，作为以证悟来象征的方法，一切相都变化，从顶端的胜者到末端的有情，直到微尘，密咒如其本然，不摇动，完整，非常清晰，秘密且明显。断除道路的疑惑。获得智慧的把握。那是什么原因呢？因为是殊胜的宝藏。
English
Since clarity does not obstruct, the aggregates of obscuration are destroyed from the root, thus appearing as the Vajra family. From the wisdom of dharmata, all four wisdoms arise and are unified therein, thus appearing as the Tathagata family. The wisdom of dharmadhatu itself is the original mother, without addition or subtraction, therefore it is the Svabhavikakaya. Understanding the meaning of these two as if in a mirror, the non-duality of the two is the Dharmakaya. From the wisdom of equality, power and strength are gathered and not scattered, qualities are perfected, thus appearing as the Ratna family. From the wisdom of discriminating awareness, power and strength miraculously arise, clear without confusion, and cannot be grasped by anything, thus appearing as the Padma family. These two wisdoms are non-dual, appearing as the Sambhogakaya, abandoning all without attachment. From the wisdom of accomplishing activities, power and ability are perfect and become the cause, therefore, without obstructing anything, all is accomplished, and the Karma family appears without decline. Therefore, experiencing the secret touch, due to the appearance of different bodies, two bodies appear, and because the essence is the basis, it is shown as the basis. From the different Nirmanakayas, letters and so on arise, these are as their sound, and because of their blessing appearance, it is not contradictory to the meaning of the arising. The lord of Lanka, therefore the secret mantra is, and so on, the profound meaning is that all dharmas appear and move as they are in time, it is the appearance of nature. Even those who are perfectly and completely enlightened, for the five secret blessings, appear in Ka Va Chita and so on, it is clear to the beings to be tamed. The lord of Lanka, why is that? This is the reason for the appearance of noble beings from the secret mantra, as it sounds. In the mirror of wanting to see the secret mantra, and so on, in this wonderful vehicle, all terms are the supreme path of Bodhicitta, therefore, as a method of symbolizing with realization, all signs change, from the victorious one at the top to the sentient beings at the bottom, down to the finest dust, the secret mantra as it is, unwavering, complete, very clear, secret and manifest. It cuts off the doubts of the path. It gains confidence in knowledge. Why is that? Because it has become a supreme treasure.