Chinese
我亦如是，所有被其摄持者，从未体验过，远离边际垢染，具备一切功德，普遍存在者，以一种方式明确显现，并非被强制超越，因此成为确定的词语。不要将它们从非有转化为有，因为最初显现为五种状态，无人造作，自然显现为胜者的体性，因此现在立即脱离了施设。它们转变为仅仅是自性显现的体性。楞伽之主，它们是常转法轮之乘，自性相续。此处所说的“自性相续”也以乘的体性来表示，无人造作，自然在时间的相续中无间断地出现，普遍存在于内外二者之中。因此，显现五大和五大轮常转的说法是确定的，仅仅以利益来成办事业。这些如同胜者金刚萨埵一般的秘密殊胜加持和事业，愚昧者赞叹说是众生的业，这是因为没有见到密咒的甚深意义。例如，如同克什米尔文字的微小字母无法看到广阔的大地一样，这是对秘密真言大乘的诽谤。因此，断除业续也应随之进行。楞伽之主，还有什么？真实义确定的乘，这些为了调伏与第一种调伏方法不一致，必定出现的所化众生，而宣说的真实义确定的乘，也因业和福分而分为三种：以显现为世间万物之源的化身来引导调伏的因乘，以苦行和誓言为主，从而理解意义的外续，以及智慧自在，没有任何取舍，如毒转为药般调伏的内续。此处引导是这样的：三种处所必定显现，等等。因为第一种乘所调伏的对境有上中下三种智慧，所以乘也随之显现。那么，什么是随顺的显现呢？首先是为了宣说声闻乘。成为最后之境者，舍弃极其可怕的行为，等等。对于最后者，三者之中最后的又最后的阿罗汉的行境是，阻止所有不善业，与他人的思想相符，以及所喜好的仪轨，身语意三门共计二百五十。
English
I am also like that, all those who are grasped by it, have never experienced, are free from the defilement of extremes, possess all virtues, and are universally present. It is clearly revealed in one way, not forcibly transcended, therefore it becomes a definite term. Do not transform them from non-existence to existence, because initially appearing as five states, uncreated by anyone, naturally arising as the nature of the Victorious Ones, therefore now immediately free from imputation. They transform into the nature of merely self-existing appearances. Lord of Lanka, these are the ever-turning wheel of Dharma, the vehicle of continuous nature. The term "continuous nature" is also expressed as the nature of the vehicle, uncreated by anyone, naturally arising continuously in time without interruption, universally present in both internal and external realms. Therefore, the statement that the appearance of the five elements and the five great wheels is constant is certain, accomplishing the purpose solely through benefit. These secret and supreme blessings and activities, like the Victorious Vajrasattva, are praised by the ignorant as the karma of sentient beings, because they have not seen the profound meaning of the mantras. For example, just as a small letter of the Kashmiri script cannot see the vast earth, this is a slander against the great vehicle of secret mantra. Therefore, the cutting of the lineage of karma should also be followed. Lord of Lanka, what else is there? The vehicle of definitive meaning, these definitive meaning vehicles are taught for the sake of those who are to be tamed, who inevitably differ from the first method of taming, and are divided into three due to karma and fortune: the causal vehicle that tames by guiding through the appearance of the emanation body as the source of all phenomena in the world, the outer tantra that understands meaning primarily through asceticism and vows, and the inner tantra that tames like poison turning into medicine, with wisdom being self-liberated, without any acceptance or rejection. Here, the guidance is like this: the three realms inevitably appear, and so on. Because the objects to be tamed by the first vehicle have three levels of wisdom—superior, middling, and inferior—the vehicles also appear accordingly. So, what is the corresponding appearance? First, it is for the sake of teaching the Shravaka vehicle. Those who have become the final realm, abandoning extremely frightening actions, and so on. For the last, the very last of the three, the sphere of activity of the noble Shravakas is to prevent all non-virtuous actions, to be in accordance with the thoughts of others, and the rituals that are pleasing, totaling two hundred and fifty for the three doors of body, speech, and mind.
Chinese
因此，作为持守比丘戒的人，通过正直地实践以期获得自己阿罗汉果位的见行，使每个人都能看到解脱痛苦的双重道路。这就像伟大的国王一样，只为自己着想。成为中等境界的是：‘这一切都依赖于缘起。’等等，最低等的中等自生佛的行境是：事物内外显现为十二缘起，通过考察辨别这些是否可以驳斥，从而认识到它们是从规律中产生的，通过违背规律来阻止它们。在人无我的基础上，认识到色蕴法尘也是无我的。正如《幻化大游戏经》中所说：‘事物毫不受阻碍地进入色。’以及《瑜伽行派》中所说：‘认识到色蕴是法的一个方面，一个界中无我。’如此认识之后，通过次第修习止息和无与伦比等十一种三摩地，获得如意至乐之地，无法用语言表达，而是通过身体化现的神通，在佛教衰落和未出现的时期进行调伏，并通过身体的神通来宣说佛法。仅仅成为自生佛，不依赖于上师，而是通过自己智慧的力量来证悟和修习，从而获得那个果位，利益众生就像船夫和水池一样。成为高等境界的是：‘无我、慈悲、平等，超越证悟。’等等，最低等的高等经部派的观点是：通过不执著于法和人两种事物的实有，以世俗的慈爱、慈悲、喜悦和平等心来调伏一切众生。三摩地是通过修习无分别来达到无执著。因为法无我，所以没有外境；因为内人无我，所以没有执著。通过所说的缘起之理来观察，内外都无法把握，远离偏颇，在第一个地上见到无有能所分别的胜义谛。在第二个地上，通过向上修习，次第获得十地。并且，通过次第依赖于三种解脱门来成就，获得第十地时，知识障和有漏善业
English
Therefore, as one who upholds the monastic vows of a bhikshu, by practicing righteously with the view and conduct that seeks to attain the state of an Arhat for oneself, each individual sees the twofold path of liberation from suffering. This is like a great king, concerned only with his own benefit. To become a middling realm is: 'All of this depends on interdependent arising.' And so forth, the sphere of activity of the lowest middling Pratyekabuddha is: external and internal phenomena appear as the twelve interdependent arisings, and by examining and distinguishing whether these can be refuted, one recognizes that they arise from the law, and by reversing the law, one prevents them. On the basis of the selflessness of the person, one realizes that the skandha of form, the dharma-dust, is also without self. As it says in the Tantra of the Great Illusion: 'Phenomena enter into form without obstruction.' And as it says in the Yogachara: 'Realize that the skandha of form is one aspect of dharma, without self in one realm.' Having realized this, by sequentially meditating on eleven samadhis such as cessation and the unimpeded, one attains the ground of supreme bliss as desired, which cannot be expressed in words, but through the magical powers of bodily emanations, one subdues beings during the decline and absence of the Buddha's teachings, and teaches the Dharma through the magical powers of the body. Just by becoming a Pratyekabuddha, without relying on a teacher, but through the power of one's own wisdom, one attains that ground through realization and meditation, benefiting beings like a ferryman and a pond. To become a superior realm is: 'Selflessness, love, equanimity, beyond realization.' And so forth, the view of the lowest superior Sutra school is: by not fixating on the reality of the two things, dharma and person, one tames all beings with worldly love, compassion, joy, and equanimity, without partiality towards anyone. Samadhi is achieved by meditating on non-conceptualization, thus there is no grasping. Because of the selflessness of phenomena, there is also no external world; because of the selflessness of the inner person, there is no clinging. By observing with the reasoning of interdependent origination as explained, neither inside nor outside can be grasped, and free from bias, one sees the ultimate truth, devoid of subject and object, on the first ground. On the second ground, by meditating upwards, one sequentially attains the ten grounds. And also, by sequentially relying on the three doors of liberation to accomplish, upon attaining the tenth ground, the obscuration of knowledge and the wholesome contaminated deeds
Chinese
彻底清除微细的障碍，通过道、法性、恶趣和三种转化的方式，希望获得远离有无二边的周遍自性光明法身。然而，没有触及密咒的自性身。《楞伽经》的教主还说：“苦行明咒之乘。”《楞伽经》中说，对于倾向于外密的中等根器者，也有上、中、下三种。其中，中等根器的下等者所显现的克里亚宗是：“苦行、律仪和斋戒。”主要在于身语意的苦行、律仪和五根本戒、二十支分戒，以及斋戒、沐浴和洁净的行为。从胜义谛上，通达一切法平等、不生的状态，安住于不生，不为所动。从世俗谛上，通过十一支分的誓言勇识仪轨生起，视智慧勇识为应敬的君主，以头顶的三尘供养，以主仆之心观修，通过与六尊神一起观修和念诵，进行供养、忏悔和祈祷。如此修持，就能压伏三部的持明，最终获得本部的金刚持果位。中等根器所显现的是：“显现种种。”等等。中等根器的中等者，行持乌波瑜伽的对境，显现种种，像克里亚一样主要行持行为和事业，特别之处在于观修四部本尊，也以四种如实性与明妃一起生起，进行供养、念诵和祈祷，成就金刚不动持明，最终成为四部之王。上等根器所显现的是：“必定显现。”等等。中等根器的上等者，瑜伽的教法是：观修五种现证菩提的所观境，首先观修自明为月亮座，然后是语为字句，意为手印，身形为手印，完全熟悉后就能运用自如。所观修的五种现证菩提，以自明在瑜伽的现量中显现，所观修的对境，在有相中显现无相的现证菩提，二
English
Having completely purified even the subtle obstacles, one wishes to attain the all-pervading essence-light Dharmakaya, free from the two extremes of existence and non-existence, through the means of the path, the nature of reality, the evil realms, and the three kinds of transformation. However, the essence-body of secret mantra is not touched. The lord of Lanka also said, "The vehicle of asceticism and mantra." In the Lanka Sutra, it says that for those of middling intellect who are inclined towards outer tantra, there are also three levels: superior, middling, and inferior. Among these, the Kriya teachings that appear from the inferior of the middling are: "Asceticism, vows, and discipline." This emphasizes the asceticism of body, speech, and mind, the vows and the five root vows, the twenty branch vows, and the practices of purification, bathing, and cleanliness. In terms of ultimate truth, one realizes all phenomena as equal in the state of non-arising, and by clinging to the unmoving non-arising, one generates the samaya-being through the eleven-limbed ritual of the samaya-being in terms of conventional truth. One regards the wisdom-being as a worthy lord, offering the three dusts on the crown of the head, and meditating with the attitude of a servant to a master. One meditates and recites with the six deities, and performs all kinds of offerings, confessions, and prayers. By practicing in this way, one subdues the vidyadharas of the three families, and in the end, one attains the state of Vajradhara of the family. The result is obtained. What appears to the middling is: "Appearing in various ways," and so on. The middling of the middling, the object of practice of Upa Yoga, appearing in various ways, like Kriya, mainly practices actions and deeds, and especially meditates on the deities of the four families, also generating them with consorts with the four realities. One performs offerings, recitations, and prayers, and accomplishes the immovable Vajra Vidyadhara, and in the end, one becomes the king of the four families. What appears to the superior is: "Certainly appearing," and so on. The superior of the middling, the teachings of Yoga, is: One meditates on the five objects of manifest enlightenment, first meditating on one's own awareness as a moon seat, then the speech as syllables, the mind as hand gestures, the body as mudras, and after becoming fully familiar with them, one becomes capable of using them. The five objects of manifest enlightenment that are meditated upon appear clearly in the direct perception of yoga through one's own awareness. The object of meditation, in the realm of signs, reveals the manifest enlightenment without signs. Two