English
It is to come for the sake of seeking the self-nature of samsara. There are two answers to how it arises: If one's own Vajra family arises, then the Vajra family arises from the inseparability of skillful means and wisdom, and how the result arises. There are five of these: First, the history of not yet realizing one's own Dharma-nature, and then the lama advises to seek it, and when seeking, to ask for the method, and the supreme path of skillful means is shown thereby, and having heard the teaching in this way, one proceeds through dangerous places, showing that it is not obtained from elsewhere but realized within oneself. At the end of the fifth chapter, there are two ways to provoke discussion: the teacher comes forward to provoke discussion, and the retinue respectfully asks to provoke discussion. The first has two parts: acting through eleven skillful means, urging one to generate desire for oneself, and the instruction. The first has eleven: teacher, ophthalmologist, doctor, geomancer, compassion, great Vajra fortress, merchant, lamp, wish-fulfilling jewel, key, explanation. There are three instructions: advising to strive on the pure path, advising to make the great secret Vajra words widely known, and advising not to generate the suffering of gods and humans. There are three ways the retinue provokes discussion: the demeanor before asking, the preparation for asking, and the actual content of what is asked, the noble ones, etc. There are five preparations: praising the body as the bright sun, etc., praising the speech as the teachings of the precepts, praising the mind as the lord of the secret night, praising the qualities as the king of medicine who destroys poison, and praising the actions as even the difficult-to-tame demons are tamed. The first has two parts: generally praising the mind through the body, and specifically praising the three bodies separately. There are three of these: thus praising the Dharmakaya as a bright mirror, praising the Sambhogakaya as joyfully eliminating suffering, and praising the Nirmanakaya as the wish-fulfilling jewel of desires. ༈. There are two meanings of the tantra: from the sixth chapter onwards, generally summarizing the twelve ways of arising. Vowing to explain it in this way and advising to show it, and the actual meaning of the tantra. Among these, showing through the twelve ways of arising, the first of the sixth chapter, eliminating the suffering of delusion, has five parts: the answer to eliminating the twenty-three sufferings, such as the suffering of the sky arising.
Chinese
因为没有产生的因素，所以劝诫不要产生。以及“消除痛苦”所说的秘密的主尊功德，以及消除痛苦的程度。之后是《楞伽经》的。有痛苦，因此没有痛苦的差别。第一部分有二十三个要点：明灯的心不会熄灭，黑暗自然消除；衡量事物，知识本身成为衡量标准，因此可以确定；眼睛闭合，没有好坏，因此不会增加邪恶的力量；日月不熄灭，因此不会变成心中的黑暗；导师佛陀不会逝去，因为没有我，所以可以调伏；教法自性具有智慧，因此可以清楚地阐明；学习是压制后来的事物，因此可以掌握；究竟的精华安住在菩提中，因此无需寻找即可预言；人心本身是聪明的，因此会争论，而聪明人不会争论；因为不了解，所以会错误地将我执视为不同，并加以修饰；因为愚痴，所以会将神圣的法和财富交换，从而烧毁两者；导师的心是完全光明的，不会改变，因此教法不会有敌人；教法的菩提心与菩提精华相同，因此会存在；三时平等，因此没有先后，不会改变；教法的开端将变得远离言说和终结；学生的传承不会从真如中改变；从这里开始，如来逝去，显现出鲜花的庄严；无生是众生的怙主，善逝的精华将会到来；智慧在三个词中寻找胜利者的意图；将如实地理解胜利者的真实含义放在心中并掌握；即使没有佛陀的遗体和万法，也会为所化众生显现；供养处是智者的形象，以及身语意的形象；传承的替代者将显现在可估量的众生身上。第七品和第八品，关于明灯庄严的由来，分为两部分：一般阐述由来的问答，以及分别阐述。一般分为两部分：提问“从那时起”，以及回答“是”。秘密的。分别分为两部分：第七品，金刚萨埵的幻化庄严；第八品，其基础是秘密咒语的自性。第一部分分为两部分：提问“楞伽”，以及回答“是”。其中有三个要点：经
English
Because there is no cause for arising, it is advised not to arise. And the secret lord's qualities mentioned in "eliminating suffering," and the extent of eliminating suffering. Then, from the Lankavatara Sutra. There is suffering, therefore the difference of no suffering. The first part has twenty-three points: The lamp of the mind will not be extinguished, and darkness will naturally be eliminated; measuring things, knowledge itself becomes the standard of measurement, therefore it can be determined; the eyes are closed, there is no good or bad, therefore evil power will not increase; the sun and moon will not be extinguished, therefore it will not turn into darkness in the heart; the teacher Buddha will not pass away, because there is no self, so it can be tamed; the Dharma nature has wisdom, therefore it can be clearly explained; learning is suppressing later things, therefore it can be grasped; the ultimate essence abides in Bodhi, therefore it can be predicted without searching; the human heart itself is smart, therefore it will argue, but smart people will not argue; because they don't understand, they will mistakenly regard self-attachment as different and modify it; because of ignorance, they will exchange the sacred Dharma and wealth, thereby burning both; the teacher's heart is completely bright and will not change, therefore the Dharma will not have enemies; the Bodhicitta of the Dharma is the same as the essence of Bodhi, therefore it will exist; the three times are equal, therefore there is no before or after, and it will not change; the beginning of the Dharma will become detached from words and endings; the student's lineage will not change from Suchness; from here, the Tathagata passes away, and the splendor of flowers appears; the unborn is the protector of beings, and the essence of the Sugata will come; wisdom seeks the Victor's intention in three words; keep the true meaning of the Victor as it is in your heart and grasp it; even if there are no relics of the Buddha and all dharmas, they will appear to those who can be tamed; the place of offering is the image of the wise, and the image of body, speech, and mind; the successor of the lineage will appear in measurable sentient beings. Chapters 7 and 8, regarding the origin of the lamp's adornment, are divided into two parts: a general explanation of the origin's questions and answers, and a separate explanation. The general is divided into two parts: the question "from then on," and the answer "yes." Secret. The separate is divided into two parts: Chapter 7, the adornment of Vajrasattva's magical display; Chapter 8, its basis is the nature of the secret mantra itself. The first part is divided into two parts: the question "Lankavatara," and the answer "yes." There are three points in it: Sutra
Chinese
和，广说和结尾，礼敬楞伽。第一部分有四点：哪个密严刹土的化身，哪个佛陀化身为楞伽，对能仁的定义，以及化身的分类。广说部分有七点：化身的刹土，化身的行为，化身的装束，分别展示其他装束的必要性，名号，如何说法，以及寿命和受用的量。第一部分有两点：简略的开示，礼敬楞伽，以及广说。其中有三点：方位，东方显现和知名的八个刹土，以及以种种方式显现善名称等四十一刹土，以及在娑婆世界的三千大千世界中，显现和知名的能仁。名号有两点：名号如是，显示无边，以及听闻金刚萨埵佛的名号的功德。第八品，灯的刹土，密咒自性的体性有三点：从那里简略地开示，广说，以及结尾。如是说。广说部分有七点：金刚萨埵的体性，定义，名称的类别，名称未成立，名称的基础未成立，以及安住于空性，经部和无自性显现，以及广说。安住于慈悲。体性有两点：简略的开示，楞伽的自在主如是，因此是这样，以及法性虚空。广说。其中有两点：总的开示楞伽的自在主，以及特别地，楞伽的自在主提问，秘密的主宰没有以心提问和回答。定义有两点：经部和与体性相符的广说。再次提问，秘密的主宰为何有名称的类别，有两点：经部和无边，广说。再次，名称未成立有三点：名称是附加的，其中有经部，以及附加的广说。楞伽是附加的，是突然的，其中有经部和不显现的广说。什么是附加的？因此显示名称未成立。其中有两点：经部无名，以及广说楞伽。名称的基础未成立有两点
English
and, the extensive and the conclusion, homage to Lanka. The first part has four points: which secret realm is the emanation of, which Buddha is the emanation of Lanka from, the definition of the capable one, and how the emanations are classified. The extensive part has seven points: the realm of emanation, the deeds of emanation as such, some of the appearances of emanation, the need to show other appearances separately, the names, how to teach the Dharma, and the measure of life and enjoyment there. The first part has two points: a brief exposition, homage to Lanka, and an extensive explanation. There are three points: direction, the eight realms of the eastern direction that appear and are known, and the forty-one realms of Suchness, Manifestation, etc., that appear and are known, and in the three thousand great thousand worlds of the Sahā world, the capable lord appears and is known. There are two points for names: the name is shown to be infinite in this way, and the merit of hearing the name of Buddha Vajrasattva. Chapter Eight, the realm of the lamp, the essence of secret mantras has three points: a brief explanation from there, an extensive explanation, and the conclusion. Thus it is said. The extensive part has seven points: the essence of Vajrasattva, the definition, the categories of names, the non-establishment of names, the non-establishment of the basis of names, and the fact that it abides in emptiness, the Sutra and the non-inherent appearance, and the extensive explanation. It abides in loving-kindness and compassion. There are two points to the essence: a brief exposition, the lord of Lanka is such, therefore it is like this, and the Dharma-nature is like space. Extensive explanation. There are two points: a general exposition of the lord of Lanka, and in particular, the lord of Lanka asked, the lord of secrets did not ask and answer with his mind. There are two points to the definition: the Sutra and the extensive explanation that is consistent with the essence. Again, the question is, why does the lord of secrets have categories of names? There are two points: the Sutra and the infinite, extensive explanation. Again and again, there are three points to the non-establishment of names: the name is additional, and there is the Sutra, and the additional extensive explanation. Lanka is additional, it is sudden, and there is the Sutra and the non-appearing extensive explanation. What is additional? Therefore, it is shown that the name is not established. There are two points: the Sutra is nameless, and the extensive Lanka. There are two points to the non-establishment of the basis of names
Chinese
第一，即使是不成立的基础之义也有两种：经和，于彼真实，广说。 说：第二，即使名言在真如中不存在，但为了适应小根器者而宣说也有两种：经，于何为名；广，因此是暂时的。 安住于慈悲也有两种：经，因此；广说。 于彼有两种：安住于慈悲和安住于空性，安住于慈悲，佛与一切有情皆空。真实和，问答，说是以秘密方式宣说。 ༈ 第九品。 第三，以何获得定解之生起方式有三种：经，从彼；广说和，结尾，嗟！楞伽。 广说有六种：第九品，定解所知，所知真如；第十品，依于其他乘而伟大；第十一，彼道与定解之方便难以获得；第十二品，开解而定解真实；第十三品，道之顺缘灌顶和；第十四，定解之功德，授记成佛。 第一有三种：问答，说是总的宣说和，分别的宣说和，结尾。 因此，分别有四种：金刚萨埵也是楞伽自己的体性和，相和，教导了知真如和，心之证悟与未证悟的过患功德。 相有三种：安立也是楞伽无有和，无有对境和，心即是，无有分别。 于彼有三种：立誓和，嗟！楞伽，理和，一切无有分别之量与宗派。 立誓有两种：经也是楞伽和，广说。 如何教导了知真如于彼有两种：教导，嗟！楞伽，密咒师之功德和，结尾总结。 证悟与未证悟之过患功德有两种：嗟！如是近的宣说和，菩提心广说。 ༈ 第十品，第二，真如依于其他乘有两种：略说和，从彼广说。 于彼有两种：辩论之提问和，回答。 提问有两种：略说，于心宣说和，广说。 于彼有六种：于心行持楞伽和，于心以彼心