Chinese
是这样的。为了继承和延续五种姓，所以确定实际获得五种姓。金刚部的部主是种姓和眷属金刚萨埵、国王、贪爱、善妙等是部的种姓。宝或珍宝部的部主是种姓和眷属金刚宝、太阳、胜幢、欢笑等是部的种姓。莲花部的部主是种姓和眷属金刚法、锋利、法轮、语者等是部的种姓。业或青年部的部主是种姓和金刚业、夜叉、盔甲、拳头等眷属是部的种姓。如来或象部的部主是种姓和菩萨金刚、宝金刚、法金刚、业金刚等是部的种姓，是唯一的。所谓没有遗漏，意思是没有不包括在其中。为什么确定为五种姓呢？同样，从一切时至一切处所显现的无始无终的佛陀总集和无边无际的菩萨们，也是由于诸佛的身语意功德事业的作为和菩萨们的进入之门确定的缘故，只有五种姓，这是各自福分的差别而确定为五种姓，因为基上本来就有这五种总集，并且如所说显现成熟一般，从因至究竟，各自种姓生起并具有成佛的福分。这不是一位佛陀有五个眷属，因为种姓尊贵而各自确定，所以这些名号也在各自的刹土中出名。然而，最终完成之后，认为有差别是不对的。第四部分分为两点：确定意义是隐秘的，以及显示难以用推理获得。第一点是从“如实”到“所说”之间所阐述的，这样确定为五种姓，也只是道路的表面强势而已。原本如实的原始法性未被改变，由于从边解脱的缘故，从以前的一切时至后来的一切处所的初始总集，五种姓没有不同的相状，因此与能取所取二者不混杂，并且是远离在自相续中执取的。从哪里的五种烦恼到五种姓之间的相状
English
It is like that. In order to inherit and continue the five lineages, it is certain to actually obtain the five lineages. The chief of the Vajra family is the lineage and retinue Vajrasattva, the king, attachment, the excellent ones, etc., are the lineage of the class. The chief of the Ratna or Jewel family is the lineage and retinue Vajraratna, the sun, the victory banner, laughter, etc., are the lineage of the class. The chief of the Padma family is the lineage and retinue Vajradharma, sharpness, the wheel, the speaker, etc., are the lineage of the class. The chief of the Karma or Youth family is the lineage and Vajrakarma, Yaksha, armor, fist, etc., the retinue are the lineage of the class. The chief of the Tathagata or Elephant family is the lineage and Bodhisattva Vajra, Ratna Vajra, Dharma Vajra, Karma Vajra, etc., are the lineage of the class, it is unique. The so-called without omission means that there is nothing that is not included in it. Why is it determined to be five lineages? Similarly, the beginningless and endless Buddha aggregate that appears from all times to all places, and the boundless Bodhisattvas, are also only five lineages due to the actions of the body, speech, mind, qualities, and activities of the Buddhas and the definite entrance of the Bodhisattvas, this is only determined as five lineages by the difference of each's fortune, because there are originally these five aggregates on the ground, and as the said appearance matures, from the cause to the ultimate, each lineage arises and has the fortune to attain Buddhahood. This is not one Buddha with five retinues, because the lineage is noble and each is determined, so these names are also famous in their respective Buddha-fields. However, it is not right to think of them as different after the final completion. The fourth part is divided into two points: determining that the meaning is secret, and showing that it is difficult to obtain by reasoning. The first point is explained from "as it is" to "said", thus determining that there are five lineages, which is only the surface strength of the path. The original, unaltered nature of the original reality is that, because of liberation from the extremes, from all times in the past to the initial aggregate of all places in the future, the five lineages have no different characteristics, therefore they are not mixed with the grasper and the grasped, and are free from grasping in one's own continuum. From where the five afflictions to the characteristics between the five lineages
Chinese
详细地讲述了不存在的方式。同样，没有假立的名字的术语。没有作为施设处、本体不混杂之相。也没有进入的处所或道路。没有通过道路进入。由于没有确定成就究竟与否，所以没有成佛。脱离了所说的五种来源和终结，因此，没有预言以后会变成什么。获得了对意义的确定，也没有成就不会改变的术语。像这样说“不存在”的说法也没有。那么，如实之性的特征是什么呢？因为它具有十四种特征。由于没有舍弃和脱离前后一切法的边际，并且自然成就，所以从一切到一切都无有分别，即是菩提。因为是果实的精华，所以是心要。因为是毫不错误地确定把握的，所以是真如。因为是不颠倒地显现为道路的，所以是真实性。因为是究竟的意义，所以是殊胜的决定。因为不是通过努力获得的，所以不是他者。因为没有依靠和帮助，所以本体不会被抓住，所以是无生性。因为特征不确定，所以显现为任何事物，所以是无灭性。因为本来如是，没有改造和掺杂，所以是如是性。因为错误的根源从一开始就是清净的，所以是不错乱性。因为无边且不动摇，所以是远离戏论的法性。因为超越了边际，所以是法界性。因为从思辨者的考察中解脱出来，所以是不可思议，广大而深奥，所以是不可思议性。因为意趣成为意义的究竟，所以是真实的边际。这样宣说并作了授记。第二，从“真如”到“就是这样”。这样显示了。因此，真如，显示秘密殊胜之语，金刚萨埵的本体，真如，在广大的空性中，本来就在平等性中安住，从那里显现，眷属圣士们从一切到一切都显现为五大种姓，在时间的圆满中，自然成就为菩提的精华，获得了殊胜的决定。秘密主呼唤朗卡的拥有者，即集结者，菩提心。
English
He speaks in detail about the ways in which it does not exist. Likewise, there is no term for an imputed name. It does not exist as having the aspect of the basis of imputation, the essence being unmixed. There is also no place or path to enter. There is no entering by way of a path. Since it is not ascertained whether accomplishment is ultimate or not, there is no Buddhahood. Having freed the five sources and ends of what is said, therefore, there is no prophecy of what it will become later. Having found certainty in the meaning, there is also no term for an unchanging accomplishment. There is also no use of saying, "It does not exist" in this way. So, what is the characteristic of suchness? It is because it possesses fourteen characteristics. Because it does not abandon or separate from the edges of all phenomena, past and future, and is spontaneously accomplished, it is non-dual from all to all, it is enlightenment itself. Because it is the essence of the fruit's nectar, it is the essence itself. Because it is the certain grasping of the meaning without error, it is suchness itself. Because it is the non-inverted arising of the path, it is truth itself. Because it is the ultimate meaning, it is the supreme certainty itself. Because it is not found by effort, it is non-otherness itself. Because there is no support or friend, the entity is not grasped, so it is unborn itself. Because the characteristics are not definite, it appears as anything, so it is unceasing itself. Because it is primordially such, without alteration or adulteration, it is thusness itself. Because the basis of error is pure from the beginning, it is non-erroneous itself. Because it is endless and unmoving, it is the dharmata free from elaboration. Because it transcends limits, it is the dharmadhatu itself. Because it is liberated from the investigation of logicians, it is inconceivable, vast and profound, so it is inconceivability itself. Because the intention has become the ultimate depth of meaning, it is the ultimate truth itself. Thus he spoke and prophesied. Secondly, from "Suchness" to "It is like that." This is how it is shown. Therefore, suchness, showing the word of secret and supreme, the essence of glorious Vajrasattva, suchness, in the great emptiness, is primordially abiding in equality, from which it appears, the retinue of noble beings, from all to all, appear as the five great lineages, in the fullness of time, spontaneously accomplished as the essence of enlightenment, and attain supreme certainty. "O Lord of Lanka," the secret lord calls to the collector, the bodhicitta.
Chinese
那唯一的秘密真言，如秘密圣物一般，是这样的：世人因不了解而难以用木头来衡量。是这样的：逝者因不了解而难以测度其深度，且深奥。是这样的：其自性无边无际且遍布，故广大。是这样的：无从捉摸且远离行境，故不可思议。因在境中以心专注于它而无法遍及，故是不可思议的。难以证悟和成就，从而难以获得定解，就是这样的。如是宣说。第五部分有三：辩论的直接答复，由此延伸的详细答复，以及由此延伸的非常详细的答复。第一部分：从“此后，又”到“具备”。这段话表明，以六品来确定的秘密之最胜的自性，以放血、消除障碍的方式。此后，楞伽的领主问道：秘密主啊，菩提心，这唯一的秘密真言的自性，这神圣的秘密，是具有刹那的相续，还是相续断绝而没有呢？如果具有刹那的相续，那么大智慧就会变成具有生灭的过失。如果相续断绝，那么道的智慧和佛的智慧的差别，以及更高层次的道的证悟，和胜者的证悟的果位的差别，就会变得没有差别。这样问道。秘密主说：楞伽的领主啊，菩提心，这唯一的秘密是神圣的，因为它远离四种因缘，所以自性没有成立，并且大智慧不会阻止任何显现，因此，在一切圆满中，生灭的两个边都清净，没有刹那，不混杂，具有自性相续。第二部分：从“问道”到“出现”。这段话表明，楞伽的领主又问道：秘密主，是与什么相续呢？秘密主说：楞伽的领主，没有来去，与智慧相续。与慈悲相续。与事业相续。与功德相续。与加持相续。与愿力相续，因此六者调伏
English
That very secret mantra, like a secret sacred object, is like this: because worldly people do not understand it, it is difficult to measure with wood. It is like this: because the departed do not understand it, it is difficult to fathom its depth, and it is profound. It is like this: its nature is boundless and pervasive, therefore it is vast. It is like this: it is intangible and separate from the realm of activity, therefore it is inconceivable. Because focusing on it in the realm with the mind cannot encompass it, it is inconceivable. It is difficult to realize and accomplish, and therefore difficult to gain certainty, it is like that. Thus it was declared. The fifth part has three: the direct answer to the debate, the detailed answer that extends from it, and the very detailed answer that extends from it. The first part: from "Then again" to "equipped." This passage shows that the nature of the supreme secret, determined by six chapters, in the manner of bloodletting and eliminating obstacles. Then again, the lord of Lanka asked: Lord of Secrets, the mind of enlightenment, that very nature of the secret mantra, this sacred secret, is it with a momentary continuum, or is it a continuum that is cut off and does not exist? If it is with a momentary continuum, then great wisdom will become a fault with arising and ceasing. If the continuum is cut off, then the difference between the wisdom of the path and the wisdom of the Buddha, and the difference between the realization of the higher and higher paths, and the attainment of the Victorious One's realization, will become without difference. Thus he asked. The Lord of Secrets said: Lord of Lanka, the mind of enlightenment, that very secret is sacred, because it is separated from the four causes and conditions, therefore its nature is not established, and because great wisdom does not prevent any appearance, therefore, in all completeness, the two extremes of arising and ceasing are purified, without a moment, unmixed, with a nature continuum. The second part: from "asked" to "arising." This passage shows that the lord of Lanka again asked: Lord of Secrets, with what does it continue? The Lord of Secrets said: Lord of Lanka, without going and coming, it continues with wisdom. It continues with compassion. It continues with activity. It continues with qualities. It continues with blessings. It continues with aspiration, therefore the six subdue
Chinese
就像鸟的出现一样，相续不会断绝。这样，由于刹那的无常清净，就清楚地显示出超越了因的乘。然后询问了词义。秘密主，为什么称这些为“相续”？回答说：楞伽主，在时间和刹那二者中，这里心的法性菩提心，在三时中没有间断，以相续的自性六种方式出现。这样就成立了“相续”这个名称的词义。这些广说在圆满中，虽然与三轮无别，但要依靠不混淆的章节，即从第九品到第十四品之间的各自的确定秘密来证悟。第三，从“询问”到“已逝”之间所显示的内容是：再次询问，相续的自性是什么？回答说：楞伽主，凡是本体不能像这样把握的，无事物性本身就是相续的自性。大持明者师利僧诃说：在《珍宝光明》中说：显明轮智的这个，本体不成立如火镜。无事物性以智慧见而解脱。色等显现是假立的。这样。那么，什么是事物呢？就像这样，在三时中没有间断，没有偏袒，具备六种不间断的法性界菩提心，由于是所有自性，无本体性本身就是生起一切的因，因此从那上面以分别念，无论如何假立，都会执着，并且由于智慧没有偏颇，无论看向哪里，像思考那样显现，即使如此，世人和修行者们认为那个显现是真实的，并且执着于境的事物，那么就不会给予见到意义的实相，因此会因陈旧的痛苦大苦之病而煎熬。如果将那本身证悟为嬉戏自显现，那么就是不会断绝的伟大功德的显现，因为是无漏智慧的自显现。那是向眷属显示的道理是：即使不证悟也能满足需要，因此法性周遍相续的秘密咒语意义的实相，即使是共同的誓言和续部也不能如实证悟，因此是殊胜的秘密，意义无错谬的真如，金刚萨埵灯的庄严。