Chinese
第六（品）中说，宣说的业所生四种，禅定的神通所生四种，慈悲的所生四种，法性的所生四种，是大根源，即四四种。此时，如此四组四种，共十六种，如续部中所说，其中包含清净与不清净的生。那么，自性和慈悲不属于意的业，对此产生疑问，认为没有必要。这些是从业而生，一切的一切的作者，是缓慢而快速的业，这是黑暗行境者所见。这样安排的必要在于，认识到这是整体的业所生，是从黑白业转变而来。意的业是好坏、有为和无为的整体作者，刹那的相续不断绝，对境迅速是意的业，这是因的乘，住在黑暗境地者我所见。对此，有自相续的黑暗和相对的黑暗两种。那是对什么而说的呢？被业所染污遮蔽，考虑到这一点，如此宣说了经。意思是自己被业所染污，没有见到大根本，这是因的乘行者们的境，考虑到像这样的境，宣说了所缘的经。最后五组的二十六支也是意的业。称呼“楞伽的主人”，显示了意义的本质。楞伽的主人，还有什么进入的经呢？就像这样，那些想要这样做的人有三个处所。开悟，一个相续，没有其他相续。这样称呼结集者，黑暗的提问的最终经，如何详细显示五门呢？五门的知识进入对境，因此成就了名，也有三种处所，开悟的处所是前一个前一个刚灭尽。一同产生的处所是五根。习气的处所是五门截断对境，对境和知识两者灭尽后，在阿赖耶识上积累习气的因，是从未有到有的转变。各自划分界限而作主，意思是所缘的对境被划分为界限，因为不同，所以各自作主，不是其他的。具有那样的就是那样的，意思是眷属是共同的，五种普遍运行并伴随。
English
In the sixth (chapter), it says that the four kinds born from the karma of explanation, the four kinds born from the miraculous power of Samadhi, the four kinds born from compassion, and the four kinds born from the nature of Dharma are the great sources, that is, four fours. At this time, these four sets of four, a total of sixteen, as mentioned in the Tantra, include both pure and impure births. Then, since self-nature and compassion do not belong to the karma of mind, there is doubt that there is no need for them. These are born from karma: the doer of all and everything is slow and fast karma, which is seen by those who dwell in the realm of darkness. The necessity of this arrangement lies in recognizing that this is born from the entirety of karma and is transformed from black and white karma. The karma of mind is the overall creator of good and bad, conditioned and unconditioned. The continuous stream of moments is uninterrupted, and being swift towards objects is the karma of mind. This is the vehicle of cause, and I, who dwell in the realm of darkness, have seen it. There are two kinds of darkness: the darkness of one's own continuum and relative darkness. What is this referring to? Considering that it is obscured by being tainted by karma, the Sutra is thus proclaimed. It means that one's own great root is not seen because it is tainted by karma, which is the realm of those who practice the vehicle of cause. Considering such a realm, the Sutra of the object of focus is proclaimed. The twenty-six branches of the last five aggregates are also the karma of mind. Calling out to the "Lord of Lanka" reveals the essence of the meaning. What other Sutra does the Lord of Lanka enter? It is like this: those who desire to do so have three places. Enlightenment, one continuum, no other continuum. Thus calling out to the compiler, how does the final Sutra of the dark questions elaborately show the five gates? The knowledge of the five gates enters the object, thus accomplishing the name. There are also three places: the place of enlightenment is the immediately ceased former one. The place of simultaneous arising is the five faculties. The place of habituation is where the five gates cut off the object, and after both the object and knowledge cease, it is the cause of accumulating habituation on the Alaya consciousness, which is the transformation from non-existence to existence. Separately dividing boundaries and ruling means that the object of focus is divided into boundaries, and because they are different, they each rule separately, not others. Having that is just that, meaning that the retinue is common, and the five universally go and accompany.
Chinese
仅仅是显现的自性。之所以这样说，仅仅是同类因的习气等等，因为没有明确地确定，所以不能成熟等等。因为会变成现量不定之识。任何也不是，即是中观。所说感受是舍受。恒常不改变，自性愚昧。所说自己的体性不能缘一切境的差别，因为自性愚昧，是无分别的识。三个三个二和三个缘。所说退没的时候有九种，即睡眠和，昏厥和，闷绝和，道路清净的时候和，入定的时候和，获得定解的时候和，因聋盲等等根衰败和，与境不相遇和，根不全的时候退没。欲界是完全圆满的。所说因为不离五欲，所以与欲界相顺。三界相续中是梵天的自在，那是五门究竟的意义。楞伽的主人，那是四部经，应当了知他完全解脱了它。所说因为广说，所以四部经是解释，四部经是对大根本的解释，通过认识黑暗的门径。第三支是什么呢？楞伽的主人，什么是三个根本呢？就像这样。所说呼唤之后，靠近显示根本的名相，就像声音一样。楞伽的主人，对于它，事物的根本是从什么也没有之中显现任何事物。所说事物的身体是从任何体性也没有成立的自性中，由业和体性两种显现为好坏大小各种各样。言说的根本是从什么也没有之中变成任何事物。声音的基础，语言的体性没有成立的自性中，如何也说出不一致的声音，在两种显现中一致。一切的根本是，从什么也没有之中认识任何事物。所说如果法丸的因增长广大，就是王子国王的教言传承。所说没有明白那个意义，结集者请问，以及导师开示交替出现，所以在词句中增长广大，是导师教言传承的体性。体性之后，明确显示词义是想什么呢？方便大而费力小。
English
Just the nature of appearing. The reason for saying this is that only the habits of similar causes, etc., cannot mature, etc., because they are not clearly determined. Because it will become a direct uncertain consciousness. Anything that is not, is the Middle Way. The feeling that is said is equanimity. Constantly unchanging, the nature is foolish. The so-called own nature cannot focus on the differences of all objects, because the nature is foolish, it is a non-conceptual consciousness. Three, three, two and three conditions. The time of regression is nine kinds, namely, sleep, fainting, suffocation, the time when the road is clear, the time of samadhi, the time of obtaining certainty, and the failure of the senses due to deafness, blindness, etc., not meeting with the object, and the time when the senses are incomplete. The desire realm is completely perfect. It is said that because it is inseparable from the five desires, it is in harmony with the desire realm. In the three realms, the continuum is the freedom of Brahma, which is the ultimate meaning of the five gates. The owner of Lanka, that is the four sutras, and it should be known that he completely liberated it. It is said that because it is widely said, the four sutras are explanations, and the four sutras are explanations of the great root, through the path of recognizing darkness. What is the third branch? Lord of Lanka, what are the three roots? Like this. It is said that after calling, approaching and showing the names of the roots is like sound. Lord of Lanka, for it, the root of things is the appearance of anything from nothing. It is said that the body of things is from the nature that no nature is established, and the two kinds of karma and nature appear in various ways, good and bad, big and small. The root of speech is to become anything from nothing. The basis of sound, in the nature that the nature of language is not established, how can inconsistent sounds be spoken, and they are consistent in the two appearances. The root of everything is to know anything from nothing. It is said that if the cause of the Dharma pill grows and expands, it is the lineage of the prince and king's teachings. It is said that if the meaning is not understood, the collectors ask, and the teacher's teachings appear alternately, so it grows and expands in the words, which is the nature of the teacher's teaching lineage. After the nature, what is meant by clearly showing the meaning of the word? The method is great and the effort is small.
Chinese
意义不可估量。行易思难是口诀之精髓。这是说，不需寻找口诀也能成就之方法，努力的费用小，意义用心也难以衡量，无事则无勤奋之艰难，因意义极其深奥，故通过五种方式口诀必定成就。那确定的本身，不掺杂如实截断之圣言。这是说，那如实之意，殊胜密意，如实不加歪曲地铭记于心，因此是圣言。包括基础故事从续部而来，大分别支分有关联的续部。这是说，开端和提起，以及续部的意义要实践等，续部的词句支分确定，以及结合的分别，必要关联等四种法，因此是续部。显现为三，归于一。无别一法性，能力和显现，一即是完全没有形象。这是说，这样各个特征分明，而本体意义融为一体，因此在无别之中，有见行的高低，以及各自的差别不混杂的显现，本体没有不同，因此在各自的差别中没有分别。因此，此续部无疑是续部、圣言、口诀三者皆是。如是至上秘密所说，对于被业所缚者，在此所说黑暗之方，知为分盔甲。如前所说，导师所说的是，对于被各自业所缚，即未见密咒的众生们，不与黑暗的特征显现之行境相混杂而说的誓言之义，应知晓。一切法之根本的心，从本体不可指示之中，无论什么都清晰了知。楞伽之主，那些是根本，由此必定产生一切。如是呼唤而说的三者是丸的基础，由此内外丸清晰显现。如是指出本体就变成了定义。在道之时的所说三个根本，即是那显示为道之三个根本，楞伽之主，那些是这样，法王所说，意、语、所问答复三者，胜义圣言
English
Immeasurable meaning. Easy to do, difficult to fathom, is the essence of the oral instructions. This means that the method of achieving without seeking oral instructions, the cost of effort is small, the meaning is difficult to measure with the mind, there is no difficulty of diligence in doing nothing, and because the meaning is extremely profound, the oral instructions will surely be accomplished through five means. That very certainty, the unadulterated, as-it-is, decisive scripture. This means that the meaning of that very reality, the supreme secret meaning, is truly and without distortion engraved in the heart, therefore it is scripture. Including the basic story coming from the tantra, the great division branch with related tantra. This means the beginning and the raising, and the meaning of the tantra to be practiced, etc., the definite branch of the words of the tantra, and the combination of distinctions, necessary connections, etc., four dharmas, therefore it is tantra. Appearing as three, it ends in one. Undifferentiated, one nature, ability and manifestation, one is completely without form. This means that, in this way, each characteristic is clear, and the essence of the meaning is integrated into one, so in the undifferentiated, there are high and low views and practices, and the appearances of each difference without mixing, the essence is not different, so there is no distinction in each difference. Therefore, this tantra is undoubtedly all three: tantra, scripture, and oral instruction. As the supreme secret said, for those bound by karma, what is said here as the dark side, know it as dividing armor. As said before, what the teacher said is, for those bound by their respective karma, that is, beings who have not seen the secret mantra, the meaning of the vow spoken without mixing with the realm of practice of the characteristics of darkness, should be known. The mind, the root of all dharmas, from the essence that cannot be indicated, whatever is clearly known. Lord of Lanka, those are the roots, from which everything will surely arise. Thus, the three called and spoken are the basis of the pill, from which the inner and outer pills clearly appear. Thus, pointing out the essence becomes the definition. The three roots spoken of at the time of the path are those that are shown as the three roots of the path, Lord of Lanka, those are like this, what the King of Dharma said, mind, speech, and the three questions and answers, ultimate scripture.
Chinese
所谓“和续部”。 其中有三种说法。 那些对此进行分别念的人，对于法王的一句话，即续部、经和究竟，这三种显现是怎样的？ 那些如此思索的人是谁？ 您知道，为了阐明这一点，您考虑并分别讲述了这三种。 这是对收集者说的。 为了近似地展示三种邪门作为道路的根本，导师种姓之主所说的甚深法，有三种说法，即意、语和未理解的提问回答。 那是什么呢？ 对于被称为口诀、经和续部之自性的基础产生怀疑，以及对于导师所说的一个甚深咒语显现为续部、经和口诀这三种情况，心生怀疑的人们。 导师以自己的心知道，为了消除这些疑惑，考虑并讲述的三种方法是什么呢？ 无论何时，都是指场合和场合的延伸。 这些不是自续，因此是指讲述意义的场合，以及从场合中，作为提问回答而从一个场合延伸出来的。 为了分别展示这些，凡是安住在众生心中的，没有说出口的，就是究竟。 这是说，导师自己的意念中，拥有未混杂且圆满的秘密咒语究竟意义，因为远离了直接的言说，所以是究竟口诀。 如果表达语言的变化，那就是众生之王的教言。 这是说，无论如何表达语言符号，都能毫无增减地表达意义的实相，这就是导师的教言之自性。 提问回答的细微之处，即显示黑暗行境的章节，这是指章节的名称。 第五十五，是注释。 在黑暗之后，为了清楚地展示以月亮照亮的方式，确定秘密咒语方法的根本，即显现行境的殊胜之处。 之后，楞伽之主，菩萨摩诃萨，向秘密主提出的所有问题。 秘密主啊，什么根本上，什么显现完全清净的行境是什么？ 如此祈请之后。 这是说，在黑暗之后，呼唤导师，提出不同的问题。 菩提心的伟大根本在谁的智慧中显现？ 成为谁的行境？ 如此提问。