Chinese
思考什么是原因。为什么要称其为甘露呢？“瑜伽之病即是分别念。”等等，为什么要称自性空性为甘露呢？因为修行者的大病本质是故意与非故意的分别念，能取与所取二者，以及根本的分别念和支分的分别念都无法真正治愈。因为它们将束缚于轮回的黑暗之中。五种外在物质是分别念产生的根源，如果内在的五种烦恼的自性，即存在与空性二者，都被确定为解脱的本质，那么，当没有执取分别念时，也会产生无尽的功德。因此，甘露的作用是消除分别念，不堕入轮回，具有治愈疾病和起死回生的双重作用，因此成就了词义。至高无上的圣者接受了它，从而从对相的执着中解脱出来。这些是《楞伽经》所说的功德：从对迦罗所说的相的自性执着中解脱出来，通过确信迦罗的真实本性，获得见行上的把握，从而认识到没有其他意义，成为至上的药王而成就。那些楞伽的主人应该被治愈。这是通过讲述一个人听过的故事来揭示事物的本质。秘密的主人这样说道。这些是如实展示的功德，即眷属所理解的。这些被视为第四十五支的延伸。自生甘露品第六十五的解释。第九品已讲述完毕。第十品将要讲述。然后，楞伽的主人等劣身菩萨们。等等，刚一展示完这十个类别，眷属们就如实地询问了名称的含义。秘密的主人说道：楞伽的主人啊，等等。通过一个人称呼，我将毫不错误地向您展示我先前听到的含义：经的名称汇集为八个类别，并被教导为十个学习的经。其中，八个名称如实地是两个八个，前者是意义，后者是推理，按照顺序排列，就像开头所说的那样。根本经第二品的真实
English
What is the cause, one might ask? Why are these called elixirs? Why is the great emptiness of inherent nature called an elixir, as in, "Yoga's disease is conceptualization"? Because the essence of the great disease of those on the path is the two conceptualizations of intentional and unintentional, grasping and being grasped, and because neither the root conceptualizations nor the branch conceptualizations can be truly healed. Because they bind one in the darkness of samsara. If the basis of the arising of conceptualizations, the five external substances, and the five internal afflictions, are all determined to be of the nature of liberation, both existence and emptiness, their very essence, then when there is no grasping conceptualization, limitless qualities will also arise. Therefore, the action of the elixir is to destroy conceptualizations and not fall into samsara, and it is accomplished through having the two qualities of healing disease and reviving the dead, thus fulfilling the etymology. By that supreme holy one taking it, one is freed from attachment to signs. These are the qualities taught by the Lankavatara: being freed from attachment to the self-nature of the signs explained by Kāla, and by gaining certainty in the very thusness of Kāla, one gains confidence in view and conduct, and by realizing that there is no other meaning, one becomes the supreme king of medicines and is accomplished. Those lords of Lanka are to be healed. This is revealing the essence of the meaning by relating what a person has heard as a story. The lord of secrets said thus. These are the qualities of showing it as it is, which are understood by the retinue. These are seen as extending into the forty-fifth branch. Explanation of the Sixty-Fifth Chapter, "Self-Arisen Elixir." The Ninth Fascicle has been explained. The Tenth Fascicle will be explained. Then, again, by the bodhisattvas of inferior bodies, such as the lord of Lanka. As soon as the ten categories were shown, the retinue asked about the meaning of the names as they were. The lord of secrets said: O lord of Lanka, and so forth. By a person calling out, the meaning that I have previously heard will be shown to you without error: the names of the tantra are gathered into eight categories and taught as ten sutras of learning. Among these, the eight names are, as they are, two sets of eight, the former being the meaning and the latter being the reason, arranged in order as explained at the beginning. The reality of the second chapter of the root tantra.
Chinese
为了详细地用每一章节来讲解这十种修习的边际，什么是《楞伽经》的主尊所归纳的十种修习呢？就是归纳为仅仅十种边际。也就是要这样开始着手。像这样召唤之后宣讲十部经，实际上就是讲述这十种修习的边际，其名称是：修习以根本誓言来摄持，修习以听闻来解脱相续，修习从一切门来比较，修习以殊胜的智慧来辨别，修习以次第的灌顶来行进，修习以行为来舍弃，修习以观察来断定，修习以三摩地来受持，修习以诀窍来成就意义，修习将经的意义归纳为一，这十种。所承诺的每一章节的讲解，首先就是以根本誓言来摄持，因为这一章节将要讲解。因此，《楞伽经》的主尊，要知道一切法的根本就是誓言。像这样，由士夫召唤并趋向数量，根本誓言的确定是成就的基础，就像大地一样被描述。誓言的处所是这样的：像这样等等，就誓言守护的基础作了简要的说明。对于所有应当守护的誓言，在这个大乘之门中，没有特别指定守护的界限，因为见解是法性平等大，是不可超越的殊胜。为什么呢？因为内外的一切法，没有不成为如实殊胜的法性的。由于没有指定超越和衰损，所以没有任何可以利用的，因此不会违背，因为没有可以抛弃的。谁安住并持有这样殊胜的伟大呢？在持明者之中，也是殊胜的，是至高无上的。为了说明誓言的伟大：对于应当守护的境，没有虚诳积聚的殊胜。这些都是殊胜密咒的根本和支分的誓言，在守护应当守护的事物时，没有虚诳和积聚，要认真地做到殊胜。像这样殊胜是难以估量，门是宽广的，一切是广大的，因为是普遍的，所以在这里守护大乘的殊胜。对于所化众生，随其意愿，如所称说的声闻的二百五十，以及
English
In order to explain in detail these ten limits of practice with each chapter, what are the ten practices summarized by the lord of Lanka? They are summarized into only ten limits. That is, one should begin in this way. After summoning in this way and explaining the ten sutras, in reality, it is explaining the ten limits of practice themselves, the names of which are: to train in grasping the basis with samaya, to train in liberating the continuum through hearing, to train in comparing from all doors, to train in distinguishing with excellent wisdom, to train in proceeding with the order of empowerment, to train in abandoning with conduct, to train in deciding with view, to train in taking up with samadhi, to train in accomplishing the meaning with instructions, and to train in gathering the meaning of the sutras into one, these ten. The explanation of each chapter that has been promised, the first is to grasp the basis with samaya, because this chapter will explain it. Therefore, the lord of Lanka, one should know that the basis of all dharmas is samaya. Like this, by summoning and approaching the number by the person, the determination of the basis samaya is the basis of accomplishment, it is described as being like the great earth. The place of samaya is like this: like this and so on, a brief explanation is given of the basis of keeping samaya. For all the samayas that should be kept, in this great vehicle door, there is no specifically designated boundary to be kept, because the view is the great equality of dharmata, it is the unsurpassed excellence. Why is that? Because there is nothing among all the outer and inner dharmas that has not become the dharmata of such excellence. Since there is no designation of transgression and decay, there is nothing that can be used, therefore it will not contradict, because there is nothing to abandon. Who abides and holds such great excellence? Among the vidyadharas, it is also excellent, it is supreme. In order to show the greatness of samaya: for the objects to be protected, there is no excellent truth without deceitful accumulation. These are all the root and branch samayas of the excellent mantra, when protecting the things that should be protected, without deceit and accumulation, one must diligently do what is excellent. Such excellence is difficult to estimate, the door is wide, everything is vast, because it is universal, so here one protects the excellence of the great vehicle. For the disciples, according to their wishes, such as the two hundred and fifty of the Hearers as they are called, and
Chinese
菩萨戒律如大海，乃至世间法誓言等众多皆集于此，故守护此即守护一切，且此等无下部衰损之过患，故此清净乃稀有且功德殊胜。如是广大平等之誓言，乃瑜伽之殊胜行境，为向愚钝者示现行为之秘密之门，故非一切共同之境。对于一切微小之希求，应守护其界限。如是殊胜之道，小福报者难以企及，因其非一切共同之境。因此，密咒瑜伽之愚钝者，微小希求者，次第进入者，应守护一切根本与支分之界限，应守护一切界限。 其中，不传播秘密口诀之方式为：大乘完全秘密，对于非器者。等等，殊胜大乘之秘密要义，不应向非器之人宣讲。应区分外内密三种秘密，隐藏内与密，仅共同示现外在之部分。 何者非为教法之器？即四种宣讲者之相，后世之瑜伽行者亦应如法观察，认识之后，为不向彼等宣讲，故宣说此四种恶劣之秘密器之差别。 此大秘密如意宝，非有过失亦非罪恶。等等，何者应秘密？即密咒大乘功德殊胜之如意宝。秘密之理由并非其有过失、缺陷或罪恶，而是为了利益彼等。以何种方式秘密？以大悲之象征与方便。 为一一示现四种应秘密之境，即世间人与小乘人，以及邪见外道与执着于错误见解之人，无信心、愚钝、散乱昏沉之人。等等，非大乘之器，如覆器之相者，即凡夫俗子，声闻缘觉，邪见者，外道，执着于错误见解之人。
English
The vows of a Bodhisattva are like an ocean, and many mundane vows are gathered here. Therefore, protecting this is protecting all, and there is no fault of decline in the lower realms. Thus, this purity is rare and of supreme merit. Such a great and equal samaya is the realm of supreme yoga practice. It is a secret door to show actions to the foolish, and therefore not a common realm for all. For all small desires, one should guard the boundaries. Such a noble path is difficult for those with small merit to attain, because it is not a common realm for all. Therefore, the foolish of mantra yoga, those with small desires, and those who enter gradually should guard all the boundaries of the root and branches, and should protect all the boundaries. Among them, the way not to spread secret instructions is: The Great Vehicle is completely secret, to those who are not vessels. And so on, the secret essence of the supreme Great Vehicle should not be explained to those who are not vessels. One should distinguish the three secrets of outer, inner, and secret, hide the inner and secret, and only commonly show the outer part. Who is not a vessel of the Dharma? That is, the characteristics of the four kinds of preachers. Later yogis should also observe correctly, and after recognizing them, in order not to preach to them, the differences of these four evil secret vessels are explained. This great secret wish-fulfilling jewel is not flawed or sinful. And so on, what should be kept secret? That is, the wish-fulfilling jewel of supreme merit of mantra Mahayana. The reason for secrecy is not that it has faults, defects, or sins, but to benefit them. In what way is it secret? With the symbol and means of great compassion. To show each of the four realms that should be kept secret, that is, worldly people and Hinayana people, as well as heretics and those who cling to wrong views, those without faith, foolish, distracted, and dull. And so on, those who are not vessels of the Great Vehicle, like the appearance of an overturned vessel, are ordinary people, Shravakas and Pratyekabuddhas, heretics, non-Buddhists, and those who cling to wrong views.
Chinese
对于宗派的见解执着，对大乘没有信心，理解能力弱，有昏沉和掉举，不努力学习，非常愚痴，对大乘有邪见，违犯誓言，这十四种是从大乘退转的原因。由于心的菩提幼苗的根已经腐烂，绳索从深处断裂，所以一定会落入恶趣，头朝下像倒扣的锅一样。即使口中说着秘密的意义，也不了解隐藏的秘密。对于那些狡猾、自以为是、到处宣扬的人说：等等。虽然只是口头上对他人讲述密咒的意义，但因为没有密咒见解的把握，就装作狡猾的样子，自认为非常聪明，傲慢自大，并向他人讲解密咒。对于所有这些恶劣的容器，也特别宣说应该保密的法——密续。即使只听过本尊修法四支的词句，也不懂得如实修持，不实践，对于上师秘密交付的也无法保守，这些人的秘密精华从体内漏掉，在轮回中漂泊，这就是脚底破洞的特征。即使口中说着见、誓言、行为的三种殊胜宝藏，也无法摆脱执着的极端。等等。虽然口头上承诺是秘密之门，口中也说见、誓言、行为是这样的，但有些人因为自己对这三者没有深入思考，由于知识没有超越凡夫俗子，心中被欺骗、嫉妒、吝啬四者所折磨，对于远离努力的伟大自性，只是口头上确定并宣说，这样的人自己没有离戏的意义。对于那些具有大乘见解和禅定的人，却诋毁说：你的见解很低劣。这些人的根本和支分的誓言都已违犯，因此有了在轮回中流转的机会，前往痛苦之处，这就是容器破裂的特征。窥探行为，衡量他人，引用特别的词语，奉承，两面三刀，颠倒是非。对于那些诽谤愚痴的持明者说：等等。有些人进入大乘之门后，窥探他人的行为，说傲慢的话和特别的词语，奉承，