Chinese
因此，由于不可思议，由于不可穷尽，由于各自的行境各异，由于无论何种差别都相同，所以既是一，也是异。既不是一，也不是异。也要恒常受持！这些因为先前的理由已经说明，所以是确定的答案。第六个问题结合前后十八个答案是：修习断除偏执，虽然不执着于任何一方，却显现为一切方位的实相，是一切的实相。那被称为无与伦比的任运大成就。那也是因为执着于两边的狭隘心识无法理解，并非其境界。追究那个意义的时机有四种：在基础的未被改变的状态时，如其本然，如太阳和光芒般存在；在确定的时候，给予阐明意义的教导，如灯盏般存在；在辩论的时候，不接受任何观点，不接受任何承诺，如虚空般存在；在安住于究竟意义的时候，不迷失于认识和无生之中，如流水般存在。总的来说，是行者。楞伽的主人，如此一来，为了调伏对象，身体没有确定。这些是为了调伏对象不同的想法，在身体的特征不确定之后，也显示了名相也不确定，因为对于如微尘般的调伏对象，身体也显现如微尘般。要多多了解！也被教导说。也是自性身、报身、法身、化身和密意身五身。或者说，不是自性身的其余四身？或者如所说，也显现为不是密意身的四身，这是根据情况而定的。也显现为名声的法身、报身和化身三身。法身超越边际，也显现为唯一和色身二身。大乐也显现为法身本身。确定是身语意功德和事业。虽然这五个各自命名，但本体并非不同，那也是身体的比喻如虚空般显现却不可见。语如声音影像般显现却可闻。意是不动摇的本身。功德是没有却显现，显现
English
Therefore, because it is inconceivable, because it is inexhaustible, because their respective spheres of activity are different, and because they are the same in any difference, therefore it is both one and different. It is neither one nor different. Also, always hold on to it! These are definite answers because the previous reasons have already been explained. The sixth question, combining the eighteen previous and subsequent answers, is: Practice abandoning bias, and although not attached to any side, it appears as the reality of all sides, which is the reality of everything. That is called the unparalleled great spontaneous accomplishment. That is also because the narrow mind that clings to both extremes cannot understand it, and it is not its realm. There are four times to investigate that meaning: in the basic, unchanged state, it exists as it is, like the sun and its rays; at the time of determination, giving teachings that clarify the meaning, it exists like a lamp; at the time of debate, not accepting any view, not accepting any commitment, it exists like the expanse of the sky; at the time of abiding in the ultimate meaning, not being distracted from recognition and non-birth, it exists like flowing water. In general, it is the practitioner. The lord of Lanka, in this way, for the sake of taming beings, the body is not fixed. These are for the sake of the different thoughts of the beings to be tamed, and after the characteristics of the body are not fixed, it also shows that the names are not fixed, because for the beings to be tamed who are like dust particles, the body also appears like dust particles. You should know more! It is also taught. It is also the five bodies of the essence body, the enjoyment body, the dharma body, the emanation body, and the secret body. Or, are the remaining four not the essence body? Or, as said, it also appears as the four bodies that are not the secret body, which is determined according to the situation. It also appears as the three bodies of the famous dharma body, the enjoyment body, and the emanation body. The dharma body transcends the limits, and also appears as the single one and the two form bodies. Great bliss also appears as the dharma body itself. It is certain that it is body, speech, mind, qualities, and activity. Although these five are named separately, their essence is not different, and that is also the metaphor of the body appearing like the sky but invisible. Speech appears like sound and image but is audible. Mind is the unwavering itself. Qualities are non-existent but appear, appearing
Chinese
没有成就。因为事业无论显现什么都不安住。从边解脱的任运成就，虽然如意宝般对所化众生显现为五种，但对于如来本身的显现，连特意显现的少许部分也没有。为了表示那个时候，楞伽的主宰他们的自性是，这些与总的密咒乘相符的果的解说，自性是自己的心性，那是最初的瑜伽。证悟的智慧，那是中间的瑜伽。显现的胜者本身，那是最后的瑜伽果。因此，有时地是黑暗的界限，以及对三者显现的眼清净，各自名称的类别是总的乘。然而体性是一样的。这个殊胜的乘的特点是，有眼者是安住在殊胜道上的具有大智慧之眼的人们，如实地照见。楞伽主宰说：秘密的主宰他们的刹土是什么？这是五个问题。秘密主回答说，分别表示的开始，法性身的五种刹土是超越限度的，其他任何身也无法比拟，无法衡量，无法言说。眷属是从本来成佛者，对于那样的佛，无论哪个有情，都没有高下之分。教法是从本来一切思虑都解脱的，即没有境和有境的自性。时间是从执着三时本身的言词中解脱的。事业是圆满的，胜者的事业没有不做的，各个身的事业也是那样的显现。什么是完全清净的，他们的刹土是，等等，法身的刹土是法性圆满而润滑，并且广大遍布。眷属是五部，三时佛等大智慧显现，说了三时，时间的劫执着法身一切时。所作的有多少。教法是远离作为勤作的法，因为已经做完所以不需要做。时间是三时遍知的智慧相续不断。事业是身和教法等本身，有多少不阻碍所化众生的事业。什么是成熟的，等等。是报身刹土下成熟秘密的。
English
It is not accomplished. Because activities do not abide in whatever appears. The spontaneously accomplished liberation from extremes, although appearing as fivefold to those to be tamed like a wish-fulfilling jewel, there is not even a small part of intentional appearance in the appearance of the Thus-Gone One itself. To show that occasion, the nature of those lords of Lanka is, these explanations of the fruit in accordance with the general mantra vehicle, the nature is one's own mind, that is the first yoga. Realization is wisdom, that is the intermediate yoga. Manifestation is the Victorious One himself, that is the final yoga fruit. Therefore, sometimes the ground is the realm of darkness, and the appearance to the three, the clear eye, the names of the categories are known separately as the general vehicle. However, the essence is the same. The distinction of this noble vehicle is that those with eyes, those who possess the great eye of wisdom abiding on the noble path, see things as they are. The Lord of Lanka said: What is the realm of those secret lords? These are five questions. The secret lord replied, the beginning of the separate presentation, the realm of the five of the nature body is beyond measure, no other body can compare, it cannot be measured, it cannot be expressed. The retinue is those who have been enlightened from the beginning, and for such Buddhas, there is no distinction of high or low for any sentient being. The teaching is that from the beginning all thoughts are liberated, that is, there is no object and subject, it is the nature itself. Time is liberated from the very term of grasping the three times. Activity is complete, the activity of the Victorious One does not lack anything, and the activity of each body also appears as such. What is completely pure, their realm is, etc., the realm of the Dharma body is the nature of Dharma complete and smooth, and vast and pervasive. The retinue is the five families, the three times Buddhas, etc., great wisdom manifests, the three times are mentioned, the kalpas of time cling to the Dharma body at all times. How many have been done. The teaching is to teach the Dharma free from action and effort, because it has already been done, so there is no need to do it. Time is the uninterrupted wisdom of knowing the three times. Activity is the body and the teaching itself, as many as there are, without hindering the activities of those to be tamed. What is ripe, etc. It is the secret of ripening under the enjoyment body realm.
Chinese
我乃大智慧极乐世界。眷属直至道果菩提萨埵大海，最初亦非不欲。教法是言语所不能调伏，且真如不可言说，故以身与意示现，离言可闻亦唯有以三摩地。哇哦。时乃大处为菩萨示现身之时。事业乃随所化众生之根器，于时分中，于等同之意境中不动摇。何为秘密，彼之所谓秘密身之刹土，乃具八瓣莲花之宫殿，卡卡木卡大乐之宫，心之精华匝玛朵。眷属乃降伏心与心所之魔军之大智慧，根本处明点自性任运成就之诸佛。教法乃自性俱生之续，阐明并示现难以领悟之秘密。时乃共同之佛陀或秘密金刚之中央向上竖立，蕴界自性身手印生起之时，即获得口诀，风入于脉而回转之时，以及自性诸佛之身语意生起欲求之时。事业乃虽处于下乘，然以加持力断除具秘密根器者之疑惑，从而获得密咒之确信。何为常恒之刹土，所谓化身之刹土乃娑婆世界，即一部分具有不同信仰者。以何为力。眷属乃具有如是信仰之菩提萨埵。教法乃言语之教法，随信仰不同而显现。时乃示现灯之刹土显现之时。事业乃消除众生六道之愚昧。楞伽之主。彼等亦不应分别观之。所谓五身之条件说为二十五，亦是随所化众生之想法而分，实则本体不应视为不同，如是教诲。彼之理由如何显现？何为本体，所谓五身本体无有，于何处亦不可得之身，如是显现加持之显现亦是。密咒即是彼，秘密等等如是。
English
I am the great wisdom, the blissful realm. The retinue, up to the ocean of Bodhisattvas of the Path and Fruit, even the very first ones, are not unwanted. The teaching is that which cannot be subdued by words, and since Suchness is inexpressible, it is shown by body and mind; even hearing that is free from words is only through samadhi. Wow. The time is the time of manifestation, showing the body to the bodhisattvas in the great place. The activity is unwavering from the state of equal mind in the division of time, according to the capacity of those to be tamed. What is secret, that is, the secret realm of the body, is the palace with eight lotus petals, the Khakhamukha, the palace of great bliss, the essence of the heart, Zamadok. The retinue is the great wisdom that destroys the army of demons of mind and mental factors, the spontaneously accomplished Victorious Ones as many as there are, in the root place, bindu nature. The teaching is the spontaneously born tantra, clarifying and revealing the secret that is difficult to understand. The time is when the aggregates and realms of the nature body arise as mudras, raised up from the center of the common Buddha or the secret Vajra, that is, when the instructions are received, and the winds are held and reversed in the channels, and when the body, speech, and mind of the nature Victorious Ones arise with desire. The activity is that even while abiding in the lower vehicle, the doubts of those with secret fortune are cut off by blessings, thereby gaining confidence in the secret mantra. What is the continuous realm? The realm of the emanation body is the world of endurance, that is, a part with different beliefs. By what power? The retinue is the Bodhisattvas who possess as many beliefs as there are. The teaching is the teaching of words, appearing differently according to different beliefs. The time is the time when the realm of the lamp of the teacher appears. The activity is to dispel the ignorance that obscures the meaning of the six realms of beings. Lord of Lanka. These should not be viewed separately. The conditions of the five bodies are said to be twenty-five, which are also divided according to the thoughts of those to be tamed, but in reality, the essence should not be regarded as different, so he taught. How does that reason manifest? What is the essence? The five bodies are said to be without essence, bodies that cannot be grasped anywhere; likewise, the appearance of blessings is also. The secret mantra is just that, secret, and so on, as it is.
Chinese
消除对功德显现的疑惑。通过比喻来清楚地说明这一点，就像声音一样。名为《身完全显现殊胜庄严品》。第三十三品阐述了五身意义不同显现的功德，以及具备秘密自性的意义。然后，楞伽的主人菩萨等提出了证悟语的方法的问题。回答是：秘密中的极密是，能诠所诠无别，也显示自性，超越言说，无有先后可显示的是自性之语。如果那些秘密等是可以言说和可以证悟的，那么清净的胜者也不能把握其自性。因为无自性等的缘故，自性是难以显示的。因此，我难以衡量和显示，这是因为秘密如是。因为根本无法显示，所以没有与方法相关联的疑虑。楞伽的主人说：然而，应该这样来理解。等等，即使基础是那样，也并非没有通过传承来证悟的方法，所以应该分别理解这些方式。那是什么呢？就像虚空一样，不可言说之语根本具有产生一切的机会，并且在没有遮障垢染的情况下，在无碍遍布的智慧中显现，从加持如雨般降临的方面，像阳光一样出现。这两者是自性和法身的语。报身虽然没有用语言表达，但由于以意和身加持的加持在眷属前显现的表达相似，所以是如镜子般的语。吉祥秘密藏中说：如来语殊胜不言说，以身示现诸法相会，如镜子般显现于身，眷属如是观身时，菩提遮障深不可测，消除一切真实的恶色，之后次第生起十地。这是其中的含义。秘密身充满大乐之味，因此秘密咒语海的集合同时产生的智慧，就像闪电一样瞬间显现，瞬间克服所有遮障的蕴聚。