Chinese
在吉祥草等处调伏了不同的魔。在瓦拉纳西等处，圆满地转了法轮。如在菩提树下现证圆满菩提而成佛等，显现为多种多样。总之，以确定之法的加持，在不同的刹土，以不同的身，行持不同的事业，调伏不同的魔，转不同的密咒法轮，虽然确定于心髓菩提本身，但也唯有密咒必定产生。第三，从“如是说”到“成为”之间所表示的，如是说之后，如是开示道，楞伽之主等下等众生的身之大菩萨们，心髓菩提秘密圣者唯独现前，如此确定的加持力，在那样的时期，在人世间，秘密显现而被完全知晓。品名：于诸佛之意趣汇集之大经中，五与四及难胜童子与丈夫十等秘密圣者唯独本体确定之义所示之第十五品之解说。从这些方面，于大乘必定产生之理中，于心髓菩提本身确定之故事所说之语法的印之智慧分别观察，即发生之理所示之第四部分已善说而广解。第三卷完毕。第五，意趣必定解释之发生之理有三，总的来说，详细阐述，以结尾概括，为眷属所理解之功德。第一部分有三，简略地表示，详细地阐述，结尾概括而确定意趣。第一，从“此后”到“于本身”之间所表示的，总的来说，此发生之理也是如何安立圣灯的回答，特别是从技巧抛射中，禅定道利他，从续部存在方式中，意趣必定解释之发生之理，不杂的完整的见解，如大海的影像一般，详细地显示。此后，楞伽之主又对秘密主说，在先前发生的十二句的第五句，意趣必定解释时
English
Having subdued different demons in places like auspicious grass, and having completely turned the wheel of Dharma in places like Varanasi, appearing in various ways, such as manifesting complete enlightenment under the Bodhi tree and becoming a Buddha. In short, through the blessings of the determined Dharma, in different realms, with different bodies, performing different deeds, subduing different demons, and turning different secret mantra Dharma wheels, although it is determined in the essence of Bodhi itself, only the secret mantra will definitely arise. Third, from "Thus said" to "became" is what is shown. After saying "Thus," he taught, the great Bodhisattvas of the lower beings, such as the Lord of Lanka, realized the secret and sacred essence of Bodhi itself. Through the blessings of such certainty, at that time, the secret was revealed and fully known in the human world. Chapter Title: In the Great Sutra of the Gathering of the Intentions of All Buddhas, the fifteenth chapter explaining the meaning of the determination of the essence of the secret and sacred ones, such as five, four, the invincible youth, and the ten men, is explained. From these aspects, from the way in which the Great Vehicle will surely arise, the wisdom of the seal of the Dharma spoken in the story of the determination of the essence of Bodhi itself is discussed, that is, the fourth part of the explanation of how it happened is well explained and elaborated. The third volume is completed. Fifth, there are three ways in which the meaning is necessarily explained: general explanation, detailed explanation, and the merit of the retinue's understanding through summarizing the conclusion. The first part has three parts: a brief explanation, a detailed explanation, and a summary conclusion to determine the intention. First, from "Then" to "in itself" is what is shown. In general, this occurrence is also the answer to how the sacred lamp is established. In particular, from the projection of skill, the path of meditation benefits others. From the way the continuum exists, the occurrence of the necessary explanation of the intention, the complete and unmixed view, like the image of the ocean, is shown in detail. Then, again, the Lord of Lanka said to the Lord of Secrets, "When the fifth of the twelve sentences that occurred earlier, necessarily explains the intention,"
Chinese
又，对于“又生”的说法，提出了完整的问题： “秘密主啊！您在讲述以示现大乘秘密殊胜之方式而作的授记时，当解释其意时，又写有‘又生’。这是以何种方式来解释其意呢？” 回答说：“楞伽之主！确定其时间与第四种生起方式相同。凡是确定为殊胜补特伽罗的那些，当他们对于心髓菩提的意，在无有止观的情况下，那时就应视为那个时间。 第二，从‘说’到‘圆满解释’之间已作了阐释。 即使如此，其体性也因互不混杂之故。 楞伽之主说：‘秘密主啊！凡是殊胜补特伽罗断绝最后一口气，并确定为殊胜者，他们如何思念心髓菩提？解释思念心髓菩提的体性，是何种词语？’ 询问以何名称命名。 回答说：‘楞伽之主！心髓是作为二者之基础的事物，因此应视为根本。 菩提是无二如是，因此应视为自性。 思念是自之觉性的体性自然不动摇，因此应视为法性。 这三者汇集于寂止。 确定是到达无有错乱之处，因此应视为无误。 那是寂止与胜观无别。 解释是如实显现之义自明，因此应视为智慧。 那就是胜观本身。 那些体性未作修饰，故为如是，未被玷污，故为如是之义，即如实确切地表示，因此，权宜之词是词语的别名。’ 又问：‘秘密主啊！这五者如何解释其意呢？’ 回答说：‘楞伽之主！譬如，如大海的影像般不混杂，又如大海的深处般圆满解释。’ 第三，从‘问’到‘意’之间已作了阐释。 再次问道：‘秘密主啊！如何才能完全了解它呢？’ 回答说：‘楞伽之主！显示其体性有两种：不动摇的寂止，即
English
Again, regarding the statement "and again arises," a complete question was posed: "O Lord of Secrets! When you speak of prophesying by showing the manner in which the Great Vehicle's secret and supreme [teaching] arises, and when explaining its meaning, it is also written 'and again arises.' In what way is it known that its meaning is being explained?" He replied, saying: "Lord of Lanka! Determining its time is the same as the fourth manner of arising. Those who are determined to be supreme individuals, when their intention towards the essence of enlightenment is without cessation and subsequent attainment, then that time should be regarded as that time itself. Secondly, it is shown from 'said' to 'completely explained.' Even so, its essence is because they are not mixed separately. The Lord of Lanka said: 'O Lord of Secrets! How do those supreme individuals, who have breathed their last breath and are determined to be supreme, contemplate the essence of enlightenment? What kind of term is the essence of explaining the contemplation of the essence of enlightenment?' He asked what name it was given. He replied: 'Lord of Lanka! The essence is the basis of two things, so it should be regarded as the root. Enlightenment is non-duality as it is, so it should be regarded as the nature. Contemplation is the nature of one's own awareness, which naturally does not waver, so it should be regarded as the dharma nature. These three gather in tranquility. Determination is arriving at a place without confusion, so it should be regarded as infallibility. That is the inseparability of tranquility and insight. Explanation is the meaning that is manifested as it is, self-evident, so it should be regarded as wisdom. That is insight itself. The essence of these is unadulterated, so it is as it is, and undefiled, so it is the meaning of suchness, that is, accurately representing it, so the incidental term is the epithet of the word.' Again he asked: 'O Lord of Secrets! How do these five explain that meaning?' He replied: 'Lord of Lanka! For example, like the image of a great ocean, unmixed, and like the depths of that great ocean, completely explained.' Thirdly, it is shown from 'asked' to 'meaning.' Again he asked: 'O Lord of Secrets! How can I fully understand it?' He replied: 'Lord of Lanka! There are two ways to show its essence: unwavering tranquility, which is
Chinese
我，即是明晰的胜观。本体是不混杂、圆满的状态，道是不动摇且明晰，果是完全不作意且清净明晰地了知的如所有、尽所有智。在此，道的最初和最终被共同结合。导师善显说，将神变四根本的基和体性显现二者结合也是合理的。如同五种化身之意，从根本上解释的体性显现，即是生起，一切都圆满地包含在体性生起四者之中。不混杂地显现生起四者，解释如下：解释生起四者是不混杂、圆满的意义。那么，生起四者是佛陀的意旨吗？如来无论以何种方式利益所化众生，心中所想、口中所说、身之所行，一切都具有意旨。这是因为，轮回和涅槃的一切二元对立的法都包含在神变的四种显现中，并且为了阐明这一点，因为他意在不混杂、圆满地显现其精华菩提。第二部分分为两部分：简略地指示和详细地解释。第一部分从《楞伽经》的“……”到“神变”之间指示。楞伽主，什么是四种？如下：从完全圆满、无生的法中，产生不混杂的生起神变的显现，即是：从有情业的神变中，产生迷惑的显现的生起神变；从道禅定的神变中，产生所化众生的显现的生起神变；从基法性的神变中，产生自性的显现的生起神变；从果大悲的神变中，产生如来的显现的生起神变。第二部分分为四种：从业的神变中生起的神变，从禅定的神变中生起的神变，从法性的神变中生起的神变，从大悲的神变中生起的神变。第一部分从《楞伽经》的“……”到“一切”之间指示。楞伽主，从能够进行三界事业的神变中，三界的
English
I am the clear Vipassanā itself. The essence is the unmixed and complete state, the path is unwavering and clear, and the fruit is the omniscient and pristine knowledge of how it is and how many things there are. Here, the beginning and the end of the path are combined in common. The teacher Dewa Salje (bDe ba gsal mdzad) said that it is not unreasonable to combine the basis of the four miraculous roots with the two aspects of essence and appearance. Whatever arises from the basis of the five embodiments' intentions, such as the essence appearance, is completely contained in the four births of essence, and the four births arise and are explained without being mixed. It is explained that the four births are the meaning of unmixed completeness. So, are the four births the intention of the Buddha? The Tathagatas, in whatever way they benefit sentient beings, whatever they think in their hearts, whatever they say, and whatever they do with their bodies, all have intentions. This is because all dualistic phenomena of samsara and nirvana are contained in the four appearances of miracles, and it is taught because he intends to reveal its essence, Bodhi, completely without mixing. The second part has two parts: a brief indication and a detailed explanation. The first part is indicated from "Lankavatara" to "miracle". Lord of Lanka, what are the four? Like this: From the completely perfect, unborn Dharma, the unmixed appearance of the miracle of birth arises, that is: from the miracle of the karma of sentient beings, the miracle of birth of the appearance of delusion; from the miracle of the samadhi of the path, the miracle of birth of the appearance of those to be tamed; from the miracle of the dharmata of the base, the miracle of birth of the appearance of self-nature; from the miracle of the compassion of the fruit, the miracle of birth of the appearance of the Tathagata. The second part is divided into four: the miracle of birth from the miracle of karma, the miracle of birth from the miracle of samadhi, the miracle of birth from the miracle of dharmata, and the miracle of birth from the miracle of compassion. The first part is indicated from "Lankavatara" to "all". Lord of Lanka, from the miracle that can perform the activities of the three realms, the three realms of
Chinese
由于显现各种各样的差别，事物不混合而能在世间出生的种种神变的安排是这样的：实际上，人等从胎生，虫类等从湿生，蛇和鸟类等从卵生，天和中阴和地狱等从化生，总之，所生的四种显现，都执着于那四种，说到底就是欲界本身。第二，从《楞伽经》的“到一切生”之间所说：楞伽的主人，从何处显现各种各样的神变，即从真实的定，禅定的力量的功用，种种出现的神通之因，道路显现的出生神变的安排？是这样的：从何处显现明亮而不动摇的禅定的四种次第，即动、得、习、稳固，以及暖相、证相、神变和神通的一切出生？另外，四种不确定的显现是：通过观察而生智慧，通过努力而生习惯，通过成就而生结果，通过禅修而生暖相和证相。第三，从《楞伽经》的“到一切”之间所说：楞伽的主人，由于一切法性如是之自性，因此能显现种种的四种神变所生的神变是什么？是这样的：从何处显现不确定之自性的显现，即四种不同的神变和安排的一切？即从虚空的自性中出现的神变和不同的显现，从心的自性中产生的心所生之神变，从法性的自性中产生的法之神变，以及从寂止如是之自性中自然显现的胜观之神变智慧，就是这四种。第四，分为：简略指示，详细解释，总结归纳。第一，从《楞伽经》的“到一切显现”之间所说：楞伽的主人，从何处显现随顺所化众生，以何种方式调伏的神变，即从自生智慧，大悲或大慈悲的方便之事业，自然成就的神通之基所生的神变？是这样的：从何处显现诸佛的利他事业，即四种神变
English
Since various differences appear, the arrangement of various miraculous manifestations of things being born in the world without mixing is like this: In reality, humans and others are born from the womb, insects and others are born from moisture, snakes and birds are born from eggs, gods and bardo beings and hell beings are born miraculously. In short, all the four types of births that appear, clinging to those four, ultimately refer to the desire realm itself. Secondly, it is taught from "Lankavatara" to "all births": Lord of Lanka, from where do various miraculous manifestations appear, namely from the true samadhi, the power of meditative absorption, the cause of various arising siddhis, the arrangement of the miraculous manifestations of the path's appearance? It is like this: From where do all the births of heat, signs, miraculous powers, and clairvoyance arise from the four stages of clear and unwavering meditative absorption, namely movement, attainment, habituation, and stability? Alternatively, the four uncertain appearances are: wisdom arises through examination; habit arises through effort; result arises through accomplishment; heat and signs arise through meditation. Thirdly, it is taught from "Lankavatara" to "everything": Lord of Lanka, since it is the nature of all suchness, what is the miraculous manifestation born from the four siddhis that can manifest in various ways? It is like this: From where does the appearance of the uncertain nature, namely all the four different miraculous manifestations and arrangements, appear? That is, the miraculous manifestations and different appearances arising from the nature of space, the miraculous manifestations arising from the mind's nature, the miraculous manifestations of phenomena arising from the nature of phenomena, and the wisdom of insight naturally arising from the nature of perfect quiescence, are these four. Fourthly, it is divided into: brief indication, detailed explanation, and summary conclusion. Firstly, it is taught from "Lankavatara" to "all appearances": Lord of Lanka, from where does the miraculous manifestation that appears in various ways, taming sentient beings as they are to be tamed, arise, namely from the basis of spontaneously born wisdom, great compassion or the activity of skillful means of great compassion, the spontaneously accomplished siddhis? It is like this: From where does the altruistic activity of the Buddhas, namely the four miraculous manifestations,