Chinese
回答说。第五个回答是什么呢？“那些没有见到它的人。”等等。那些没有理解真谛、没有见到真谛的瑜伽士们，因为他们的心随着词语的表达方式而走，所以执着于字面意思，偏离了没有错误的正确道路，走向了错误的道路的人也很多。因此，以微小的手段，通过符合词语来运用意义，并不是智慧和确定的，这样回答了。如此，大乘瑜伽士消除了对小乘瑜伽士没有获得确定的疑惑。当导师对结集者这样说时，那些福德浅薄的人也获得了对殊胜乘的确信。第三十七品经的解释完毕。然后，秘密的主人又说：“楞伽的主人，菩萨。”等等，当时也像之前一样，导师对结集者说的话就像文字一样。这里是作为历史来讲述的。“传承的声誉”是指，也指出了讲述那个时代之前的历史故事。秘密使用不当就像文字一样组合。秘密的主人是这样的。等等，这些也解释为十一种类别，即秘密真言错误使用的过失，如瑜伽士善护；自赞毁他，因经典错误而错误使用佛法而堕落，如瑜伽士吉祥施；不了解而使用虚假的决断方式而堕落，如瑜伽士无垢行；将秘密真言分为种姓和类别，以烦恼调伏并加以区分而堕落，如瑜伽士那希那；积蓄荟供的物品而堕落为狗身，如妇女善饰；对教言怀疑并进行偷盗而堕落，如国王普拉玛塔；不理解意义，根本衰败，因傲慢自大而以虚假的秘密真言方式使用而堕落，如瑜伽士贝那亚；从秘密真言中只取词句，使用贪嗔而堕落，如瑜伽士乐施；回避秘密真言深奥的意义而堕落，如瑜伽士天施；诽谤瑜伽士内部，说出不愉快的话而堕落，如瑜伽士无畏。
English
Answered. What is the fifth answer? "Those who have not seen it." and so on. Those yogis who have not understood the essence of truth and have not seen it, because their minds follow the way of expressing words, they cling to the literal meaning, deviating from the correct path that is not mistaken, and there are many who turn to the wrong path. Therefore, using meaning through conforming to words by small means is not wisdom and certainty, thus answered. Thus, the Mahayana yogi dispelled the doubts of not obtaining certainty for the Hinayana yogi. When the teacher said this to the compiler, those with little merit also gained certainty in the supreme vehicle. Explanation of the thirty-seventh chapter of the sutra is completed. Then, the lord of secrets again said: "The lord of Lanka, the Bodhisattva." and so on, at that time also, as before, the teacher's words to the compiler were like the words themselves. Here it is told as a history. "The reputation of the lineage" refers to, and also indicates the telling of the historical stories before that time. Improper use of secrets is combined like the words themselves. The lord of secrets is like this. And so on, these are also explained as eleven categories, namely, the faults of wrongly using secret mantras, such as the yogi Good Protector; praising oneself and disparaging others, falling into error by wrongly using the Dharma due to incorrect scriptures, such as the yogi Auspicious Giving; falling into error by using false methods of decisive action without understanding, such as the yogi Immaculate Conduct; dividing secret mantras into castes and categories, subduing with afflictions and distinguishing them, falling into error, such as the yogi Na Xi Na; accumulating the items of the gathering and falling into the body of a dog, such as the woman Good Ornament; doubting the teachings and stealing, falling into error, such as King Pramata; not understanding the meaning, the root decaying, falling into error by using secret mantras falsely out of arrogance, such as the yogi Benaya; taking only words from secret mantras, using attachment and aversion, falling into error, such as the yogi Bliss Giving; avoiding the profound meaning of secret mantras and falling into error, such as the yogi God Giving; slandering the yogis internally, speaking unpleasant words and falling into error, such as the yogi Fearless.
Chinese
如果对于密咒没有把握，稍微看一下，就会像国王极明持那样堕落。因此，善巧方便和具有智慧非常重要。如是过失之相，因此修持密咒需要殊胜方便和无缘智慧。那么，善于修持密咒的功德是什么呢？如“善巧方便具智慧”等，如字面所示。又分为十种意义来解释。功德，谁呼唤宣扬声音？听到密咒的名字，从脱离获得低劣身体中出来，就像天子光显一样；对于佛法诽谤必定堕入哭号中，由于大乘种姓确定，就像击打丝绸的阳具一样，如再次燃烧般出来；由于生起对密咒的渴望，无有障碍地获得，就像婆罗门慈爱一样；由于乐于如法修持密咒，供养供品而获得四种神通，就像天子善王一样；由于信仰密咒的修持而跟随，获得持明者的地位，就像婆罗门吉然达一样；仅仅是不离对密咒经典修持的喜爱，就能一同获得果报，就像国王自在光显和婆罗门比丘一样；如密咒经典般学习后，理解的功德就像婆罗门明施一样；做了会供后，今生就能获得果报，就像比丘明持一样；仅仅是恒常持有密咒的法，就能获得果报，就像居士火施一样；理解密咒后为他人宣说的功德，就像仙人瑜伽士卡拉亚纳一样。因此，这个大乘秘密，是宣说的功德和理由。哪个瑜伽？是修习的功德。其他如字面解释。第三十八品是简略的开示。第八品讲述的来由圆满了。然后又是楞伽的自在者等，第九品讲述的来由是提问，如字面所示。说：楞伽的自在者，选择者，如实不作任何改变，如其所是地做，这也是一致的。说是提问。说：楞伽是指对于三座城市已经超越等等的无量佛法。
English
If one is not confident in secret mantras, even a brief glance can lead to downfall, like King Rab Gsal dzin. Therefore, skillful means and possessing wisdom are extremely important. Such is the nature of faults, so practicing secret mantras requires supreme skillful means and non-objective wisdom. What are the benefits of practicing secret mantras well? Like "skillful means, possessing wisdom," etc., as it is word for word. It is also explained in ten meanings. Merit, who calls out and proclaims the sound? Upon hearing the name of the secret mantra, one emerges from taking a lower body, like the son of the gods, Light Manifest; from inevitably falling into weeping and wailing due to slandering the Dharma, because the Mahayana lineage is certain, one emerges like striking a silk phallus, like burning again; because of generating desire for secret mantras, one obtains it without obstacles, like the Brahmin Loving One; because of delighting in practicing secret mantras properly, one obtains four miracles by offering gifts, like the son of the gods, King of Virtue; because of following with faith in the practice of secret mantras, one obtains the position of vidyadhara, like the Brahmin Kiranta; merely by not separating from delighting in practicing the secret mantra teachings, one obtains the result together, like King Powerful Light Manifest and the Brahmin monk; after learning according to the secret mantra teachings, the merit of understanding is like the Brahmin Clear Giving; after performing the tsok offering, one obtains the result in this very life, like the monk Clear Holding; merely by constantly holding the Dharma of secret mantras, one obtains the result, like the householder Fire Giving; the merit of explaining to others after understanding the secret mantras is like the sage yogi Kalayana. Therefore, this great secret of the Mahayana is the merit and reason for explaining. Which yoga? It is the merit of meditation. The others are explained as they are word for word. The thirty-eighth chapter is a brief explanation. The meaning of the eighth chapter on the origin is complete. Then again, the lord of Lanka, etc., the ninth chapter on the origin is a question, as it is word for word. Said: The lord of Lanka, the chooser, doing as it is without any change, doing as it is, that is also consistent. Saying is asking that very thing. Said: Lanka refers to the countless Dharmas that have transcended the three cities, etc.
Chinese
是自显现之法的本性，是无杂、完整之体性。 说道：秘密主，一切法之法性即是真如。 如是等等，结集者向秘密主提问，真如为了调伏所化而行事，此事有或无的意义是：为了从如实之状态中解脱言说。 已是本初成佛者，没有立即被认为是佛陀的说法。 三界众生前往佛地的说法是没有的。 如实是遍一切相的缘故，没有名称和传承，远离形状和颜色的相状，由于远离在其他地方显示体性，所以无法用比喻和词语来表示。 甚至连用微尘本身也无法表示。 对此，没有众生利益之事，智慧将男女等三者结合。 谁也无法指示等四者，无法理解，难以衡量和见到。 变化是显现为现象。 秘密主，从一无所有中。 如是等等，从真如无自性中，以回答的方式转变为提问的方式。 如此状态中，以神变显现为佛陀是第一个问题。 同样，十个问题是十个提问，提问从无到有显现是为了什么目的。 秘密主说道：朗卡的主人，完全提问。 如是等等，导师呼唤并请求，给予了很好的允许，并赐予了意义。 从一无所有中显现任何事物。 这是第九个问题的答案。 一切事业自然成就的真如是，从一无所有中，没有成就各种相状，讲法的行为显现任何事物都不会阻止，因为它们的自性也是真如，不会超出其他，所以如果确定了理由，为了三界的解脱，各种不同的事业显现出多少不同的行为，都是无别的唯一。 什么是三座城市？ 如是等等，向所化众生显示亲近是，结合了同一传承和不同传承两者。 对于同一传承，由于对烦恼的执着，将外在的意念执着为内在的一半显现，并且六识内外一切显现
English
It is the very nature of self-appearing dharma, the unmixed, complete essence. It is said: Secret Lord, the very nature of all dharmas is Suchness. Thus, etc., the compiler asked the Secret Lord, "Does Suchness act for the sake of taming the trainable?" The meaning of asking whether this matter exists or not is: in order to liberate speech from the state of Suchness. For one who is already enlightened from the beginning, there is no saying that he is immediately considered a Buddha. There is no saying that beings of the three realms go to the Buddha-land. Suchness is because it is all-encompassing, without name or lineage, devoid of form and color, and because it is devoid of showing essence elsewhere, it cannot be represented by metaphors and words. Even the dust itself cannot represent it. There is no activity for the benefit of sentient beings in this, and wisdom combines the three, such as male and female. No one can indicate the four, etc., which are incomprehensible and difficult to measure and see. Change is to appear as a phenomenon. Secret Lord, from nothing at all. Thus, etc., from the selflessness of Suchness, it changes from the manner of answering to the manner of questioning. In such a state, appearing as a Buddha through miraculous powers is the first question. Similarly, ten questions are ten questions, asking for what purpose does it appear from nothing to something. The Secret Lord said: Lord of Lanka, ask completely. Thus, etc., the Teacher called and requested, gave a good permission, and bestowed the meaning. From nothing at all, anything appears. This is the answer to the ninth question. The Suchness in which all actions are naturally accomplished is: from nothing at all, without accomplishing various characteristics, the act of teaching does not prevent anything from appearing, because their nature is also Suchness, and it does not go beyond others, so if the reason is determined, for the liberation of the three realms, how many different actions appear, they are uniquely without separation. What are the three cities? Thus, etc., showing closeness to the trainable is, combining both the same lineage and different lineages. For the same lineage, due to attachment to afflictions, the external mind is grasped as the inner half-appearance, and all the six consciousnesses, internal and external, appear.
Chinese
为了清晰，以及阿赖耶识不显现极其微细地运行。因此，也不否认三界之种子存在于相续中。不同之处在于，欲界、色界和无色界，其自性是执着的显现。这本身是因为日夜各半显现为二元，以及身体和处所的光芒无有日夜地普遍显现清晰，以及身体处所不显现，他人无法看见，极其不可计数。楞伽主三城本身。等等是为了消除对所化众生和加持之库自性上执持为不同的怀疑。因为三界自性是唯一，因此为了无有实体地扩展，在法界中宣说的理由是：那二者在三界中法界自性相同，因此没有发现三界之外的法性。因为那个理由，二元之义本身是二取轮涅盘圆满显现之门和事业无量之基础。楞伽主为了三城而显现三门是：所谓欲界本来无二之状态中，不离陀罗尼，以及色界见到如何了知其义，以及无色界彼者显现秘密之义不可说。也转变为三种瑜伽之义，对三界的显现是依次转变。陀罗尼之门也为了三城而显现，这是什么呢？在一个相续的自在中，三种智慧本身不显现为不同，以及执持于彼之内的禅定等概念，以及进入彼者而享用五欲之境。为了使那些解脱的因缘之必要是：最初的因缘中，如实之法本来不寂止动摇，中间的因缘法性无论如何不被遮蔽而自明的胜观智慧，以及最后的因缘中，二元之业边果，比所知殊胜而转变为能知之相。从相似的角度来说，无色界具有法性寂止自性，色界具有智慧胜观自性，欲界具有果业边自性。