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因此，行持上有很大的差别。《楞伽主决定义》的经文是这样的：说明如法之义，无有增损，是为显示其义，有四种情况。楞伽主，那有什么必要呢？所说必要是：为了认识显现的诸法之体性，以各别分别的智慧衡量，如实地以思择而得其义。此处也以理智衡量，以理解的理智，如实地见到其义。确定是这样的：不颠倒之义，如所说之所知本体一样进行观察。使其堪能，心中确信无疑，其义不变。自性是：无论用多少能表达的名词和语句来表达，都是指事物的自性。重要是：对谁提问，某人以何种方式，对何处相违之语进行思考，彻底提问。楞伽主，如字面所示。楞伽主，那三个根本是什么呢？等等，为了所知本身，名称成立，即三种类别。楞伽主，那里的智慧之根本是：像这样，本来如是的就是不生之界。真如是心安住于此的状况，即无分别之总相和别相。在修习不生之状态中，心不被沉溺和分别等所控制，是为寂止之最胜。楞伽主，见解之根本是：能够区分所知之最胜本体，不混淆时间和场合，不迷惑业和体性。是完全明了的胜观之自性。楞伽主，方便之根本是：菩提之行如大海，为自他之利益而行，不执著，不被束缚，即是双运。楞伽主，那些是如字面所示。在一切佛之密意汇集的大经中，《陈设分别解释品》是品名，为了说明以三种因之教义的钥匙来解释的意义。第四十五
English
Therefore, there is a great difference in practice. The scripture of "Lord of Lanka's Definitive Meaning" is like this: Explaining the meaning as it is, without any addition or subtraction, is to show its meaning, and there are four kinds of situations. Lord of Lanka, what is the need for that? The necessity is: In order to recognize the nature of the phenomena that appear, measure with the wisdom of individual discrimination, and obtain its meaning as it is through contemplation. Here, too, measure with reason, and with the reason that is understood, see the meaning as it is. Certainty is like this: The meaning of non-inversion is examined like the object of knowledge itself as it is said. Making it capable, the meaning of unwavering confidence in the mind is unchanging. Self-nature is: No matter how many nouns and sentences can be used to express it, it refers to the self-nature of things. The important thing is: To whom to ask, in what way does someone think about the words that contradict each other, and ask thoroughly. Lord of Lanka, as the literal meaning shows. Lord of Lanka, what are the three roots? And so on, for the sake of the object of knowledge itself, the name is established, that is, three categories. Lord of Lanka, the root of wisdom there is: Like this, what is originally as it is is the unborn realm. Suchness is the state in which the mind abides in it, that is, the general and specific characteristics of non-discrimination. In the state of meditating on the unborn, the mind is not controlled by sinking and discrimination, etc., which is the most excellent of tranquility. Lord of Lanka, the root of view is: Being able to distinguish the most excellent essence of what is to be known, not confusing time and occasion, and not being confused by karma and nature. It is the self-nature of fully enlightened insight. Lord of Lanka, the root of means is: The practice of Bodhi is like the ocean, acting for the benefit of oneself and others, without clinging, without being bound, that is, the union of two. Lord of Lanka, those are as the literal meaning shows. In the great sutra where all the Buddhas' intentions are gathered, the chapter "Explanation of Arrangement" is the title of the chapter, in order to explain the meaning explained by the key of the three causes of doctrine. Forty-fifth
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结束。 为了讲述密咒的钥匙。然后，楞伽的统治者菩萨摩诃萨，等等，收集者询问了佛陀种姓的进入之门和成就之语的秘密之门这两个钥匙是否匹配。说道：楞伽的统治者，这两个门是方便的结合之门和确定的秘密之门，用三把钥匙打开，即外内共同的六支、四续和三根本。这六支如下，这是对它们的简要说明：克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），乌巴亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），玛哈瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿努瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和阿底瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。因为沐浴和清洁等行为是主要实践，所以是行为事业续；因为依赖上下两种方便而成就，所以是究竟方便续；因为主要实践三摩地，所以是寂止结合续；因为没有取舍的行为，所以按照如何调伏的方式，是随顺进入行为续；因为平等的意义如其本然，从束缚中解脱，所以没有特意制造的行为，是解脱智慧续；因为果实的自性无法立即寻求，而是自然成就，所以是无作圆满续。这样，内外二者被视为一体，所以形成了六支，变成了共同的六支。楞伽的统治者，这六支，为了理解它们，每一支都用十二个分支经典和六种解释方法来清晰地展示。十二个是什么呢？这是对数字的简要说明：进入之门、守护的誓言、获得确定的方法——听闻、思考的智慧——分析意义、在意义上禅修的智慧——三摩地的对象、念诵的行为、通过事业将自己和他人与意义联系起来、不束缚的行为、要实现的果实、持有明咒者的地基、圆满正等觉的地位和证悟的见解。如果圆满的支分不能用十二个分支经典来解释，这难道不是矛盾吗？无作的分支经典
English
ends. For explaining the key of secret mantras. Then, the lord of Lanka, Bodhisattva Mahasattva, etc., the collector asked whether the two keys, the entrance gate of the Buddha family and the secret gate of accomplished speech, matched. Said: The lord of Lanka, these two gates are the gate of combining means and the secret gate of certainty, opened by three keys, namely the outer and inner common six branches, four tantras, and three roots. These six branches are as follows, this is a brief explanation of them: Kriya (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), Upaya (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), Yoga (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), Maha Yoga (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), Anu Yoga (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) and Ati Yoga (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Because practices such as bathing and cleansing are the main practice, it is the action-karma tantra; because it is accomplished by relying on both upper and lower means, it is the ultimate means tantra; because it mainly practices samadhi, it is the calm-abiding union tantra; because there is no practice of taking or rejecting, so according to how it is tamed, it is the concordant entry practice tantra; because the meaning of equality is as it is, liberated from bondage, so there is no deliberately created practice, it is the liberation wisdom tantra; because the nature of the fruit cannot be sought immediately, but is naturally accomplished, it is the non-action completion tantra. Thus, both inner and outer are regarded as one, so six branches are formed, becoming the common six branches. The lord of Lanka, these six branches, to understand them, each branch is clearly shown with twelve branch scriptures and six methods of explanation. What are the twelve? This is a brief explanation of the numbers: the gate of entry, the vows of protection, the method of obtaining certainty—hearing, the wisdom of thinking—analyzing the meaning, the wisdom of meditating on the meaning—the object of samadhi, the act of recitation, connecting oneself and others with meaning through activities, the unbinding behavior, the fruit to be realized, the basis for the abode of vidyadharas, the state of perfect complete enlightenment, and the view of realization. If the complete branch cannot be explained by the twelve branch scriptures, is this not a contradiction? The branch scripture of non-action
Chinese
由于没有进入的门，以及没有守护界限的誓言等等都齐全，因此没有什么需要舍弃的，所以不矛盾。然而，从声音相同之处来说，意义就变成了十二个“斯科尔”经部的六千个数量，特别地进行解释。再次，为了显示解说方式的支分，楞伽的主人，什么是六呢？所说的数量是六的面。两个话题的六个基础，三个话题的六个生起，四个需要的六个关联，解说方法的意义十六个，确定意义的差别，所化四类等等，二十六个的十二个，以及将正确的意义结合起来，自他意义的六十一，六个续部都要计算。楞伽的主人这些是，所说的内外六个续部各自都具有这六个支分，因此应该以共同的声音来衡量。召唤集合者所说的那些，因为变成了证悟的方法，所以是支分。这两个解说之门，由那些支分来清楚地阐明和解释。那些将在每个章节中详细地阐述。楞伽的主人，那是什么经部呢？所说的如果总结意义就是四个，从瑜伽内外自身的论典方面来说，六组事物都是无二元性的法性，远离因缘，因此显示没有实体，对于那个，舍弃和接受，好和坏都是分离的，原本没有被玷污和改造，以及阐述不能分开来做。楞伽的主人，那些没有其他的生起。所说的瑜伽内外四个经部是，因的乘，仅仅是胜义谛，没有实体，没有好坏，没有改造，以及说没有可以成就的，大的差别没有混杂，因为基础是真实的，是同一方向且没有分别的。因此，从意义的基础来说，差别很大。中观的论师，圣天本身的口诀中说：一和多由缘起，分离的无生空性见，在有身之中我对于它，不说是有身的殊胜。原因运行的普照，大方便道的行相身，对于圆满正等觉佛，如海浪般有力地显现。水中月影像无来去，完全依赖于愿力。这样说，非常
English
Since there is no door to enter, and the vows without protective boundaries are complete, there is nothing to abandon, so there is no contradiction. However, from the similarity of sounds, the meaning becomes six thousand in number of the twelve "Skol" Sutras, which are explained in a special way. Again, to show the branches of the method of explanation, Lord of Lanka, what are the six? The number said is the face of six. Six foundations of two topics, six arising of three topics, six connections of four needs, sixteen meanings of the method of explanation, distinctions of definite meanings, the four types of beings to be tamed, etc., twelve of the twenty-six, and combining the correct meaning, sixty-one meanings of self and other, all six tantras are to be counted. These Lords of Lanka are, the six inner and outer tantras each have these six branches, so they should be measured by a common voice. Those spoken by calling the collector, because they have become a method of realization, are branches. These two doors of explanation are clearly elucidated and explained by those branches. Those will be explained in detail in each chapter. Lord of Lanka, what is that Sutra? If the meaning is summarized, it is four. From the perspective of the Yoga's inner and outer own treatises, the six groups of things are all the nature of Dharma without duality, free from causes and conditions, thus showing that there is no entity. For that, abandoning and accepting, good and bad are separate, originally not defiled and transformed, and it is explained that it cannot be done separately. Lord of Lanka, those have no other arising. The four inner and outer Yoga Sutras are, the vehicle of cause, only the ultimate truth, without entity, without good or bad, without transformation, and saying that there is nothing to be accomplished, the great differences are not mixed, because the foundation is true, is in the same direction and without distinction. Therefore, from the basis of meaning, the difference is very great. The Madhyamaka teacher, Arya Deva himself, said in his instructions: One and many depend on dependent origination, the view of unborn emptiness separated, in the body I for it, do not say is the supreme of the body. The all-illuminating movement of cause, the form body of the great skillful means path, for the perfectly complete Buddha, powerfully manifests like ocean waves. Water moon image has no coming and going, completely depends on the power of aspiration. Thus said, very
Chinese
相信能清楚地了解各自的差别。根本是什么呢？就像这样，所说的自性道和成就，是作为基础的数目，即无论是佛还是众生，无论证悟与否。如实地宣说密咒的意义，以及以何种方式确定其意义的不变的把握，以及显现后事业圆满的三者。召唤集结者并宣说的是，法句的根本，即由此而证悟。名为“集结分别解说品”的是，宣说密咒的意义，集结句义，以三个锁钥开启，品是名称。第四十六是解说。之后，秘密主又召唤楞伽主而说，等等。导师召唤集结者，并从他们所说的内容中，在此处，从方便的结合处，特别确定开启密门，即密咒内道的锁钥之方式，是近乎显示的。诸位圣者，是指一切胜者心意的真实意义生起的门。锁钥有六支、四部和三根本，以三者开启的方便的证悟有三种。开启是因和根本。所说的开启秘密意义，通过开启而认识，也有六支，即因，生起的因，话题的基础；所说的基础，缘起，引发话题；辩论，遣除争论的四种必要关联；通过作用而引导的四种确定；以及自他的六十一利益，通过与正确的结合而使六者圆满。这不仅限于此，而是适用于所宣说的密咒产生的一切。因的基础为何而生起呢？等等。因，即话题的基础圆满，分为三种，为了调伏鲁扎的事物在世间显现。所调伏者的先前的谈论基础，以及所宣说的密咒的事物生起的必要目的，因此所说的体性是，为了加持生起的话题基础。论证生起之源的话题基础，以及为了加持传承，预言传承的话题基础。根本的支分是什么呢？所说的是，引发话题，所说之根本，以支分分为三种，导师迎接