Chinese
现在，即使像“以其他方法引导”这样难以解释，但由于诸佛将灌顶和责任委托给秘密主，并且为了以伟大的方法引导邪见，楞伽你以具备宣讲密咒的精进盔甲，凭借三种劝请的力量，即使难以用语言表达，也要将未见密咒的黑暗心智者们，通过阐明无与伦比的词语之义来解脱相续，安置于正道之上。例如，像孩子生孩子一样领悟，并承诺讲述如何适合压制地面的方法。 “自性本自成佛”等，密咒自性本来自在的意义是：一般来说，证悟有见与未证悟未见两种。低劣的众生们未证悟，诸佛和伟大的持明者们则证悟了。因此也需要宣讲。 “见闻现量二者中”等，密咒的意义如实见到的，以及根识现量不谬误听到的二者中，通过听闻使见解串习增长，没有见解而成为终极圆满的诸佛的意旨并非现量，那是通过智慧、瑜伽、禅定和具德行持，以如四大续部的秘密之伟大，通过听闻来象征而证悟的缘故，也用语言来宣讲。 “密严刹土之诸佛”等，密严刹土安住的无量诸佛，在成就大菩提法身精华任运成就之时，由于安住于大菩提而无法调伏未成熟的所化，为了诸佛的事业能够调伏所化，示现为化身和报身，以大乘法的报身法轮真实地宣说和以语言授记。 “过去未来现在之”等，三时诸佛也，在一切时中将自己的意旨大乘法教赐予眷属，我劝告聚集的眷属你们谛听。如果想知道真实的教法是什么样的，楞伽的主人是这样的。
English
Now, even though it is difficult to explain like "guiding by other methods," because the Buddhas entrusted the empowerment and responsibility to the Lord of Secrets, and in order to guide wrong views with great methods, Lanka, you, with the armor of diligence in expounding the secret mantra, by the power of the three requests, even though it is difficult to express in words, you should liberate the minds of those with darkened minds who have not seen the secret mantra, by clarifying the meaning of the incomparable words, and place them on the right path. For example, understand it like a child giving birth to a child, and promise to explain how to properly suppress the ground. "The nature is naturally enlightened," etc., the meaning of the secret mantra's nature being naturally free is: Generally, there are two types of realization: seeing with realization and not seeing without realization. Inferior beings do not realize it, while Buddhas and great vidyadharas do realize it. Therefore, it is also necessary to teach it. "Among seeing and hearing, the two kinds of direct perception," etc., among seeing the meaning of the secret mantra as it is, and hearing the senses directly without error, through hearing, the view is cultivated and increased, and the intention of the ultimate and perfect Buddhas, who have no view, is not direct perception. That is because of wisdom, yoga, samadhi, and virtuous conduct, with the greatness of the secret like the four great tantras, it is symbolized and realized through hearing, and it is also taught in words. "The Buddhas of the Dense Array Realm," etc., the immeasurable Buddhas residing in the Dense Array Realm, even at the time of accomplishing the great Bodhi Dharmakaya essence spontaneously, because they reside in the great Bodhi, they cannot subdue the immature disciples. In order for the activities of the Buddhas to subdue the disciples, they manifest as nirmanakaya and sambhogakaya, and the Sambhogakaya wheel of the Great Vehicle Dharma truly proclaims and prophesies with words. "Past, future, and present," etc., the Buddhas of the three times also, at all times, bestow their intention, the Great Vehicle Dharma, upon the retinue, and I advise you, the assembled retinue, to listen. If you want to know what the true teaching is like, the lord of Lanka is like this.
Chinese
如果想要进入圣者们的意境，就应当进入宝库。像这样，召唤收集者并商议后，简要地显示了其意义：如果你们想要学习国王们所赞叹的秘密真言，想要进入学习，那么进入的方法有十种法门。第一种法门是用第四十五品到第五十六品之间的十二品来解释。第二种是用第五十七品来解释。第三种是用第五十八品来解释。第四种是用第五十九品来解释。第五种是用第六十品来解释。第六种是用第六十一品来解释。第七种是用第六十二品来解释。第八种是用第六十三品来解释。第九种是用第六十四品来解释。第十种是用第六十五品到最后一品来解释。 说道：秘密的主人。这是询问证悟那些的方法。 说道：楞伽的主人。这是导师从十个问题中显示第一个问题的意义，通过三个门径进入传承，从而获得无需努力即可成就的殊胜秘密真言，以及功德的来源。 说道：这是询问同样的问题，回答时显示了三个门径：通过极难的行为使自他达到究竟，通过方便之门进行多种修行，以及如实地显示意义而不歪曲，因此显示了因的乘、外瑜伽和内乘。 说道：楞伽的主人。像这样，证悟的方法的问答就像声音一样。为了分别证悟那些，楞伽的主人，对于那个行为的引导之门。这是对法门种类的简要概述。那么，六个分支是什么呢？通过趋向数量，将分支分为六个：因为是教法和果实的基础，为了结合见解和行为的对象，为了显示事业圆满的意义，为了显示诸法的自性，为了受持戒律，以及为了显示诸法的特征是什么。那么，什么是因的分支呢？像这样，通过趋向六个，将因分开显示为两个：是产生圆满教法的基础，也是产生究竟果实的
English
If you wish to enter the minds of the noble ones, you should enter the treasury. Thus, having summoned the collector and deliberated, the meaning is briefly shown: If you wish to learn the secret mantras praised by the kings, and wish to enter into learning, then there are ten methods of entering. The first method is explained by the twelve chapters from the forty-fifth to the fifty-sixth. The second is explained by the fifty-seventh. The third is explained by the fifty-eighth. The fourth is explained by the fifty-ninth. The fifth is explained by the sixtieth. The sixth is explained by the sixty-first. The seventh is explained by the sixty-second. The eighth is explained by the sixty-third. The ninth is explained by the sixty-fourth. The tenth is explained by the sixty-fifth to the last. It is said: Lord of Secrets. This is asking for the means to realize those. It is said: Lord of Lanka. This is the teacher showing the meaning of the first of the ten questions, entering the lineage through the three gateways, thereby obtaining the supreme secret mantra that is spontaneously accomplished without effort, and the source of qualities. It is said: This is asking the same question, and in response, three gateways are shown: accomplishing oneself and others through extremely difficult conduct, practicing through many doors of skillful means, and showing the meaning as it is without distortion, therefore showing the causal vehicle, outer yoga, and inner vehicle. It is said: Lord of Lanka. Like this, the question and answer of the method of realization is like the sound. In order to realize those separately, Lord of Lanka, the guiding door for that conduct. This is a brief overview of the types of methods. So, what are the six branches? By tending towards number, the branches are divided into six: because it is the basis of the teachings and the fruit, in order to combine the objects of view and conduct, in order to show the meaning of the completion of actions, in order to show the self-nature of all dharmas, in order to take vows, and in order to show what the characteristics of all dharmas are. So, what is the branch of the cause? Like this, by tending towards six, the cause is separated and shown as two: it is the basis for the arising of the perfect teachings, and also for the arising of the ultimate fruit.
Chinese
然后。“楞伽的主宰，那里的生起支是什么呢？”从第二个问题中分离出来，指出了这个。如果完全聚集，那么就应该说是语言的生起。这本身就是使事物成立的理由。如果六种圆满都具备，那么教法的声音就会出现，因此肯定是原因。那就是教导，教法，收集，住持，眷属和时间。因为舍弃了诽谤和谎言，因为使相续解脱，因为不舍弃听闻的意义，因为成为供养处圣者的基础，因为众多聚集，因为不是其他，而是那个。成熟的支分是：成为圣者成熟之因。这些是指教法的实物，也就是使法身成立之因。本体和词义将会成立。那是指出了接近的方法：简而言之，菩提的支分，也就是七种事物是什么呢？辨别法是正等菩提的支分，忆念是正等菩提的支分，精进是正等菩提的支分，喜是正等菩提的支分，轻安是正等菩提的支分，禅定是正等菩提的支分，舍是正等菩提的支分。道之支分。所谓圣道八支，即正见，正思维，正语，正业，正命，正精进，正定，正念。楞伽的主宰。结合的支分是：这些教法有两种，通过获得三种智慧的意义，以十度结合十地，以智慧结合所知，以慈悲的行为结合利益众生。楞伽的主宰。其中，结合于智慧的境界是：这也有四种，通过显示产生意义领悟之因的圣典，以及眷属恭敬地祈请，这两者是十二分教等闻思，通过如实地见到意义，结合于第一地，通过习惯于听闻和思维，以确定三种解脱之门的见解来
English
Then. "Lord of Lanka, what are the limbs of arising there?" Separating from the second question, this is what it points to. If it is fully assembled, then it should be said to be the arising of speech. This itself is the reason for establishing things. If the six perfections are complete, then the sound of the teachings will arise, so it is definitely the cause. That is teaching, the teachings, collecting, abiding, retinue, and time. Because of abandoning slander and lies, because of liberating the continuum, because of not abandoning the meaning of hearing, because of becoming the basis for the holy places of offering, because of the gathering of many, because it is not other than that. The limb of maturation is: that which is the cause of maturation into holiness. These refer to the object of the teachings, which is the cause of establishing the Dharmakaya itself. The essence and definition will be established. That is the near indication: In short, what are the seven limbs of enlightenment? Discriminating Dharma is a limb of perfect enlightenment, mindfulness is a limb of perfect enlightenment, diligence is a limb of perfect enlightenment, joy is a limb of perfect enlightenment, serenity is a limb of perfect enlightenment, samadhi is a limb of perfect enlightenment, and equanimity is a limb of perfect enlightenment. The limb of the path. The eight limbs of the Noble Path are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Lord of Lanka. The limbs of union are: These teachings are twofold, through obtaining the meaning of the three wisdoms, uniting the ten perfections with the ten grounds, uniting the knowable with wisdom, and uniting the benefit of beings with the practice of compassion. Lord of Lanka. Among them, uniting with the realm of wisdom is: This also has four aspects, through showing the scriptures that are the cause of the arising of the realization of meaning, and the retinue respectfully requesting, these two are the hearing and thinking of the twelve branches of the scriptures, etc., through seeing the meaning as it is, uniting with the first ground, through becoming accustomed to hearing and thinking, with the view of determining the three doors of liberation
Chinese
是为之。由于习惯不变，故与法身结合，于真实义上以止观修习，见习惯后安住，修习法性不生。楞伽主啊！于慈悲之境，即修慈悲者，亦以业及烦恼使众生于三界成熟，成办彼等，行苦，尤以三及八等所逼恼，困顿。众生见不生之义，于自性迷乱生慈悲。楞伽主啊！果之支分者，即与何者及成就之边相关联，即修习因缘果次第相联，以十地金刚喻定，以地降伏魔，以一切光明之事物，事业所需究竟之义，真实中成为法身之自性。获得殊胜者，彼即一切光明之地。楞伽主啊！彼之正行之支分者，即彼等清净者，是为开示，即是善逝之意趣，法性不生，是为决定，其自性是支分生起之基，故能成就真实语。彼亦有三，即义之自性道与成办之自性，所量之根本轮回与涅槃之法，轮回与道及果实之基二谛。楞伽主啊！彼之自性之正行为何？如是等有四，即不生自性之义，由道不错谬地听闻共同之论典，于彼义，皈依佛法僧，随喜而思维，彼等不舍弃戒律与学处未见之前，智慧戒律与学处究竟通达一切。楞伽主啊！根本之正行为何？如是等，彼即是近为开示者有十一，即假立与二者事物之资具之名与名言，行持与二者之分所假立之三门之行持，名之名言有多少，生与心之补特伽罗，彼之业善恶各异，由因缘所生，生后彼等身体无有坚实，是为刹那之相续，安乐
English
That is what it is. Because habit does not change, it is united with the Dharmakaya. Meditating with calm abiding and insight on the meaning of truth, one sees the habit, abides in it, and meditates on the unborn nature of reality. Lord of Lanka! In the realm of compassion, those who cultivate compassion also cause beings to ripen in the three realms through karma and afflictions. Accomplishing this, they experience suffering, especially afflicted and distressed by the three and eight kinds of suffering. When beings see the meaning of the unborn, compassion arises for the delusion of their own nature. Lord of Lanka! The limbs of the fruit are those that are connected to the limit of what is accomplished. By meditating on the sequential connection of cause, condition, and result, one subdues the Maras with the Vajra-like Samadhi of the ten grounds, and the ultimate purpose of all actions is accomplished through the reality of all light, which becomes the very nature of the Dharmakaya. The supreme attainment is the ground of all-pervading light. Lord of Lanka! The limbs of the main practice are those that are pure, which are taught as the intention of the Sugata, the unborn nature of reality, which is determined to be the basis from which the limbs arise, thus accomplishing the definitive word. There are also three aspects to this: the nature of meaning, the path, and the nature of accomplishment; the root of what is to be measured, the Dharma of samsara and nirvana; and the two truths, which are the basis of samsara, the path, and the fruit. Lord of Lanka! What is the main practice of nature? Like this, there are four: hearing the meaning of the unborn nature without error from the common scriptures of the path; contemplating the meaning by taking refuge in the Dharma and the Guru, and rejoicing; not abandoning these vows and trainings until they are seen; and fully understanding the wisdom, vows, and trainings. Lord of Lanka! What is the main practice of the root? Like this, that which is closely taught is eleven: imputation, the names and terms of the resources of the two entities, the conduct and the conduct of the three doors imputed from the parts of both, as many names and terms as there are, the individual of birth and mind, whose actions are good and bad, arising from causes and conditions, and after birth, those bodies are not solid but exist in a momentary continuum, happiness.