English
That which is called "and Tantra." There are three kinds of statements here. Those who have conceptual thoughts about this, regarding the one word of the King of Dharma, namely Tantra, Agama, and Ultimate, how do these three appearances occur? Who are those who think like this? You know, in order to clarify this, you considered and separately explained these three. This is said to the collector. In order to approximately show the three wrong doors as the root of the path, the profound Dharma spoken by the Lord of the Family of the Teacher, there are three kinds of statements, namely intention, speech, and unanswered questions that are not understood. What are they? Those who doubt the basis that is known as the nature of Upadesha, Agama, and Tantra, and those who doubt how one profound mantra spoken by the Teacher appears as these three: Tantra, Agama, and Upadesha. The Teacher himself knows with his own mind, and in order to dispel these doubts, what are the three methods that he considered and spoke about? Whenever it is, it refers to the occasion and the extension of the occasion. These are not Svatantrika, so it refers to the occasion of speaking about the meaning, and from the occasion, as a question and answer, it extends from one occasion. In order to show these separately, whatever abides in the minds of beings, that which is not spoken, is the Ultimate. This is saying that the Teacher himself has the ultimate meaning of the secret mantra, which is unmixed and complete, in his mind, and because it is free from direct expression, it is the ultimate Upadesha. If it expresses the change of language, that is the command of the King of Beings. This is saying that no matter how the language symbols are expressed, it expresses the reality of the meaning without any addition or subtraction, and this is the nature of the Teacher's command. The subtle points of the question and answer, namely the chapter that shows the realm of darkness, this refers to the name of the chapter. Fifty-fifth, is the commentary. After the darkness, in order to clearly show the root of determining the method of secret mantra, the excellent realm of appearance, illuminated by the moon. Then, the Lord of Lanka, the Bodhisattva Mahasattva, asked the Lord of Secrets all the questions. O Lord of Secrets, on what root, what is the realm of appearance that is completely pure? After praying like this. This is saying that after the darkness, calling the Teacher, asking different questions. On whose wisdom does the great root of Bodhicitta appear? Whose realm does it become? Thus he asked.
Chinese
这是从第四十六品根本中引申出来的，在这里以自性见的定义来解释。秘密主所说，是导师所开示的。集结者对两个问题的两个回答给予了肯定，那么开示了什么呢？楞伽的主人。也就是说，世尊在被称为自性清净，也就是完全清净的刹土中，当他居住在那里的时候，在那时，对于那些不可估量的胜者们，对于那些心意完全聚集的人们，所显现的完全清净的行境中，他认为，那个真如显现，我将如实地讲述。这样称呼集结者，那也是讲述历史，导师世尊以自性的大身，在处所界限完全清净的无别状态中居住的方式，以及以一与多分离的方式居住的时候，对于不可估量的眷属，胜者如海，智慧如海的集会，那个真如所显现的完全清净的智慧，不是其他乘的境界，而是根续完全清净的密咒师的境界，他认为并开示了秘密如实的真如义，因此，对于眷属的智慧所显现的意义，我金刚手将毫无错误地向楞伽等地讲述，并承诺。那么，这里只提到开端有什么必要呢？因为那个真如显现，殊胜的清净究竟是自性法身及其眷属的缘故。楞伽的主人，就像这样：黑暗的洞穴失去黄金，就像灯光自己显现一样。无明的黑暗中失去心，自己显现。这样称呼，是为了显示来源的接近。例如，就像在黑暗的洞穴中用灯找到黄金一样，菩提心的黄金在无明的黑暗中失去，找到它的因缘灯，这个根本续部，是所有胜者的意之深处，也是过去胜者所开示的。一切法的根本都聚集在这个心上。心性转变，显现为五种智慧。等等。两种事物的诸法根本都聚集在自己的觉性上，因此，八识的第一个，从一开始就转变，五种智慧显现在觉性上
English
This is derived from the root of the forty-sixth chapter, and here it is explained by the definition of the view of self-nature. The secret lord said, which was taught by the teacher. The collector gave two good answers to two questions, so what was taught? Lord of Lanka. That is, when the Blessed One resides in the realm called self-nature pure, that is, completely pure, at that time, at that time, for those immeasurable victors, for those whose minds are completely gathered, in the completely pure realm of practice that appears, he thinks, that suchness appears, I will truly tell it without error. Calling the collector like this is also telling the history, the teacher, the Blessed One, with the great body of self-nature, in the state of non-duality where the place boundary is completely pure, the way of dwelling, and when dwelling in the way of separating one and many, for the immeasurable retinue, the ocean of victors, the gathering of the ocean of wisdom, that suchness appears, the completely pure wisdom is not the realm of other vehicles, but the realm of the root tantra completely pure mantra practitioners, he thinks and teaches the meaning of the secret as it is, therefore, for the meaning that appears to the wisdom of the retinue, I, Vajrapani, will tell it to Lanka and others without error, and promise. So, what is the need to mention only the beginning here? Because that suchness appears, the supreme purity is ultimately the reason for the self-nature Dharmakaya and its retinue. Lord of Lanka, like this: In a dark cave, losing gold, like the light appearing by itself. Losing the mind in the darkness of ignorance, appearing by itself. Calling like this is to show the closeness of the source. For example, just like finding gold with a lamp in a dark cave, the gold of Bodhicitta is lost in the darkness of ignorance, the cause of finding it is the lamp, this root continuum, is the depth of the mind of all victors, and it is also what the past victors taught. The root of all dharmas is gathered on this very mind. The nature of mind changes and appears as five wisdoms. and so on. The root of all dharmas of the two things is gathered on one's own awareness, therefore, the first of the eight consciousnesses, from the beginning, changes, and the five wisdoms appear on the awareness.
Chinese
显现转为上师之境，如是说。意义即是，对于意义，自己的心意不作任何作为和思考，确定地安住，如果心性安住，五种智慧唯有在此，别无他处。如是这般，一与多无别的五种特征，不间断地显现，五种智慧本身，于此也是一体，无有体性差别，故而汇集于自明觉本身。如果如实证悟心的法性，本初即是佛陀，未曾错谬，未曾改造。广大遍布，压伏自地，故说汇集。如是说，自明觉的法性，那唯一的自性，如其本然，于任何显现皆不见，如其所是地证悟，即是了知与觉悟。如是转变，心并非立即成佛，而是不作造作，不作改变；本初即是未曾错谬，本初即是无有错乱之义，不被玷污，不往他处之故。普贤王如来无有分别，广大遍布之自性，不特意压伏，而是压伏，故而示现心于自身圆满汇集，如是教诲，秘密主如是讲述历史。于彼时，有无见至究竟。心的如是性如何，以及，于此有常无常，应知晓。如是等等。思辨的功德，因此，追随者们首先珍视以见解作决断。其方式是，法如其本然，如其所是地决断之时，于彼时，对于如是自明觉，有无边见的见解应予断除，自性心之如是为何，以及，于此，刹那之流的有常无常应予决断知晓。于未改造的心之体性，于如是性，于此应如何观察？如此探究：心之自性本身，此是显现可见之物吗？或者，是无有且不可见之物？或者，心本初即是佛陀之体性吗？抑或，仅仅是未成佛之有情？于此心之外，另有法身佛陀之名者存在吗？是有还是没有？是此本身吗？如是探究观察，于何处安放心之定解，首先应以讨论作决断。如是确定之后，即便如是转变，莫要否定突发之业道，如是行持。因此，万有之自性汇集于此。如是意义确定
English
It is said that appearance transforms into the state of the Lama. The meaning is that, regarding the meaning itself, one's own mind and intellect do not act or think, but remain fixed with certainty. If the nature of mind remains, the five wisdoms are only there, and nowhere else. Such a knowing, the five characteristics of being inseparable from one and many, appear unceasingly and clearly. The five wisdoms themselves are also one in this, without any difference in essence, and therefore gather in self-awareness itself. If one realizes the nature of mind as it is, one is a Buddha from the beginning, without error or fabrication. It is said that being vast and pervasive, one is gathered by subduing one's own ground. It is said that the nature of self-awareness, that sole nature, is to realize what is, without seeing anything in any way, as it is. If it transforms in that way, the mind is not made or transformed from being not immediately enlightened to being enlightened. From the beginning, it is without error or fabrication, from the beginning, it is without delusion, without being defiled, because there is no going elsewhere. Kuntuzangpo (藏文：ཀུན་ཏུ་བཟང་པོ་，梵文天城体：समन्तभद्र，梵文罗马拟音：Samantabhadra，汉语字面意思：普贤王如来) is without division, the very nature of being vast and pervasive, without intentionally subduing, but by subduing, it is shown that the mind is completely gathered in itself. Thus, it is taught, and the secret lord tells the story. At that time, the view of existence and non-existence reaches its end. How is the thusness of mind, and whether there is continuity or not, should be known. And so on. Because of the merit of contemplation, followers should first cherish deciding with a view. The way is that when the Dharma as it is, is decided as it is, at that time, for such self-awareness, the view of the extremes of existence and non-existence should be cut off, and what is the thusness of the nature of mind, and whether there is continuity or not in that momentary stream, should be decided and known. In the uncorrected essence of mind, in suchness, how should one look here? Investigate like this: Is the very nature of mind something that appears manifestly? Or is it something that is non-existent and invisible? Or is the mind the very essence of a Buddha from the beginning? Or is it just a sentient being who is not enlightened? Apart from this mind, is there something else called Dharmakaya Buddha? Is it there or not? Is it this itself? Investigate and observe in this way, and where to place the certainty of the mind, one should first decide by discussion. Even if it transforms in that way after being determined in this way, do not deny the sudden path of action, practice in that way. Therefore, the very nature of all things gathers here. Thus, the meaning is certain.
Chinese
即使获得了自信，为了他人的利益，也不应放弃清净的行为，应尽力去做。因为那不是应该放弃的，也不是与那不同的。如此领悟，因此在决断时，没有任何事物的自性是需要扬弃或接受的，一切都显现在那之中，所以没有聚集、使用或放弃。于此，若安住于无思无缘的状态，无论显现什么，存在什么，都是无相的唯一。无生无灭即是本初佛。不离此，即使不寻觅，圆满的普遍乘，自始就已稳固于此地。如果以三摩地来体验这些，首先解释安住于心的方法：追随那追求和基础，是为了领悟的意义。如实地领悟法性平等，对于无思无缘之境，没有作意和执着，不涉入任何概念，不为任何念头所动，安住于此，便获得了名称，是为殊胜之方便。此时，其意义在于，对于如此不动的大智慧，无论显现什么，存在什么，一切法都远离二边，显现为无相，无有戏论，唯一自性无有生灭，本初即是佛，不执着，不散乱，仅仅是明觉，便是趋入殊胜之境，圆满普遍乘，安住于究竟之处。即使那体验的暖相清晰显现，为了不违背一切法之门，为了教导，具备三种三摩地，遮止歧途之门，以三种大暖，体验殊胜之意。如是，若长久安住于那不可思议的禅定之中，如水流或深海，体验的暖相清晰显现，且具足最后的体验，殊胜的暖相降临，不执着于遮蔽，而是自明的。不相违背的是，大乘是一切法圆满的自性，为了不违背大乘之门，为了和谐一致，为了教导，如实性和普遍显现的三摩地也圆满了。因为如实性本身不被玷污，是明澈且圆满的本源。因此，由于远离边见，遮止了歧途之门，便知晓了不舍弃遮蔽和堕落之境，不会产生，这就是它的自性。即使在那之中，体验的暖相无法衡量。