Chinese
就像所有行为都圆满一样，就像没有灰尘一样，由于烦恼被净化，心变得平静，就像没有污垢一样，由于没有分心，思想不从冥想中动摇，就像完全稳定一样，由于没有障碍，通过了解一切而清晰的显现智慧，就像没有阻碍一样。像这样，三个根本和两种方法以及一个位置，即三者的附属六个根本被解释了。第四个是，从《楞伽经》的“……”到“充满”。这段经文表明，楞伽的主人，以何种方式调伏那些可以用乘来调伏的人，所考虑的神变是这样的，这是指座位的意思。为了转法轮，底座具有四个轮辐。如《天神续》所说：“座位考虑调伏，转法轮的座位，底座具有四个燃烧的轮辐。”就像已经走过土地的特殊性一样，有台阶、太阳、月亮和莲花的座位。如前所述：“因为满足了愿望和期望，如意珍宝的宝座被堆叠。”又说：“因为走过了土地的特殊性，有太阳、月亮和莲花的座位，压制了三种果地的。”如是说。为了所有功德的伟大在同一时刻圆满，并充满，显现为有情众生的座位。如是说：“因为功德的伟大而充满，具备十力的象座，以四无畏战胜的狮子，具有四种神变足的马座，以十自在为标志的孔雀，事业无碍的鹏鸟。”如是显现了这些座位。第五个有四个方面：菩提支的装饰，身语意功德事业的装饰，相好之装饰，以及作为道之支分八吉祥物的装饰。第一是，从《楞伽经》的“……”到“安排”。这段经文表明，楞伽的主人，以何种方式通过美丽来调伏，所考虑的神变是这样的，这是指装饰品的意思。作为七种非共同菩提支圆满的标志，法分别智菩提支和与法相符的五种头饰是不混杂的装饰，同样，喜欢听法的耳环，非常调伏的项链，以及无漏的禅定喉饰。
English
Just as all actions are perfected, like being without dust, due to the purification of afflictions, the mind becomes peaceful, like being without defilement, due to being without distraction, the mind does not waver from meditation, like being completely stable, due to being without obscurations, the manifest wisdom of knowing everything clearly without obstruction, like being without impediment. Thus, the three roots and the two methods and one place, that is, the six subsidiary roots of the three, are explained. The fourth is, from the 'Lankavatara's...' to 'full.' This passage indicates that the lord of Lanka, in what way does he subdue those who can be subdued by the vehicle, the contemplated miracle is like this, this refers to the meaning of the seat. In order to turn the wheel of Dharma, the base has four spokes. As the 'Deity Tantra' says: 'The seat contemplates subduing, the seat for turning the wheel of Dharma, the base has four burning spokes.' Like having traversed the particularity of the earth, there are steps, and a seat of sun, moon, and lotus. As previously stated: 'Because wishes and desires are fulfilled, a wish-fulfilling jewel throne is stacked.' And it says: 'Because the particularity of the earth is traversed, there is a seat of sun, moon, and lotus, suppressing the three grounds of fruition.' Thus it is said. In order for the greatness of all qualities to be perfected at the same time, and to be full, it appears as the seat of sentient beings. Thus it is said: 'Because of the greatness of qualities, it is full, the elephant seat possessing the ten powers, the lion conquering with the four fearlessnesses, the horse seat possessing the four miraculous feet, the peacock marked with the ten freedoms, the Garuda with unobstructed activity.' Thus these seats appear. The fifth has four aspects: the ornament of the limbs of enlightenment, the ornament of body, speech, mind, qualities, and activity, the ornament of signs and examples, and the ornament of the eight auspicious substances as limbs of the path. The first is, from the 'Lankavatara's...' to 'arrangement.' This passage indicates that the lord of Lanka, in what way does he subdue through beauty, the contemplated miracle is like this, this refers to the meaning of ornaments. As a sign of the perfection of the seven non-common limbs of enlightenment, the Dharma discriminating wisdom limb of enlightenment and the five unmixed head ornaments that conform to the Dharma, similarly, earrings that delight in listening to the Dharma, a very tamed necklace, and a stainless samadhi throat ornament.
Chinese
并且，不忘失那份念珠般的忆念。这里，“瑟摩多”是指串在项链上的珍贵装饰品，即使没有它，项链也不会因此而不美观，所以就像采取一种舍弃的态度一样。对于什么都不接受的舍弃“瑟摩多”，以及不间断的精进，即手脚的镯子，因为这些装饰而显得美丽，所以各自的装饰的作用和形状的意义相符，并且能够象征，因此，认为是心之智慧以自显的光辉所装饰的。第二部分，从“楞伽”到“威严地认为”，所阐述的是：楞伽之主。此外，身体清晰而威严，是法衣；语慈悲而令人愉悦，是下裙或衬裙；心之所知清晰，是头饰或发髻；功德光芒四射，是上衣；事业舞蹈的秘密服装，是贴身衣和袖子，因为这些而显得庄严，所以认为是以盛大的装束而威严。那么，为什么一定要这样呢？因为所调伏的众生并非只属于一个方面，所以并非一成不变。在《天神续》中说：“以盛大的装束而威严，身体的上衣非常美丽，语的下裙飘逸而充满，心的发髻清晰地分开，功德披着法衣，事业具有行动的袖子。”等等有很多，但在这里，是因为身体是基础，语是美丽的，心是极其威严的，功德是显而易见的高尚，事业是伴随着行为的。第三部分，从“楞伽”到“装饰”，所阐述的是：楞伽之主。此外，勇士父母三组和两组，即以不共的名称之花盛开而美丽，并且每个勇士都有五种头饰，即十六个五，以相好的花蕊装饰，因此被圣子眷属所装饰。圣母是数量无法超越的意思，所以没有说。第四部分，从“楞伽”到“闪耀”，所阐述的是：楞伽之主。此外，为了圆满不共的圣道八支，习惯于正定
English
And, the string of mindfulness that does not forget that. Here, "Semo Do" refers to a precious ornament strung on a necklace, and even without it, the necklace would not be unsightly, so it is like adopting an attitude of abandonment. For the abandonment of "Semo Do" that does not accept anything, and the unceasing diligence, which are the bracelets on the hands and feet, because these ornaments make it beautiful, so the function of each ornament and the meaning of the shape are consistent, and can be symbolized, therefore, it is considered that the wisdom of the mind is decorated with the great ornament of self-manifestation. The second part, from "Lanka" to "thought of majesty," explains: The Lord of Lanka. Furthermore, the body is clear and majestic, which is the Dharma robe; the speech is compassionate and pleasing, which is the lower skirt or petticoat; the knowledge of the mind is clear, which is the headdress or bun; the merits are radiant, which is the upper garment; the secret clothing of the activity dance, which is the close-fitting garment and sleeves, because of these it appears dignified, so it is considered to be majestic with grand attire. So, why must it be so? Because the beings to be tamed do not belong to only one aspect, so it is not immutable. In the "Deva Tantra" it says: "With grand attire it is majestic, the upper garment of the body is very beautiful, the lower skirt of the speech is flowing and full, the bun of the mind is clearly separated, the merits are wearing the Dharma robe, the activity has the sleeves of action." And so on, there are many, but here, it is because the body is the foundation, the speech is beautiful, the mind is extremely majestic, the merits are manifestly noble, and the activity is accompanied by action. The third part, from "Lanka" to "adorned," explains: The Lord of Lanka. Furthermore, the three and two groups of hero and heroine, that is, beautiful with the blooming of uncommon name flowers, and each hero has five kinds of headdresses, that is, sixteen fives, adorned with the pistils of the marks, therefore adorned by the retinue of the sons. The heroine is the meaning of exceeding number, so it is not said. The fourth part, from "Lanka" to "shining," explains: The Lord of Lanka. Furthermore, in order to perfect the uncommon noble eightfold path, accustomed to right concentration
Chinese
关于心间的吉祥结，因果乘认为它位于胸骨处，但此处认为心中同时具有金刚和吉祥结。由于在十种学处上精进圆满，所以具有手足法轮。由于拥有真实、正法和复述的真实语，所以具有舌莲花。由于对圣者的真如进行思辨，所以身之胜幢庄严。由于三门的行为必定从业的边际中解脱，如同太阳驱散热量般平息烦恼的痛苦，所以具有发髻伞盖。由于证悟了无谬的见解，所以颈部的宝瓶圆满。由于五种圣物长久维持生命，所以手足如双鱼。由于忆念和持诵圣法之音，所以具有双耳海螺或喉咙，或顶髻向右旋。因此，如《天神续》所说：“具足八支圣道，吉祥八瑞相圆满于身。”像这样将业和形状的法相合，认为是吉祥旋绕而发光的。如是，第四品的第三部分和第五品的二十种庄严，分为根本三支而宣说。第三部分是，从“楞伽”到“得见”。这里讲述的是，楞伽的主人。总的来说，用七十二种支分来解释寂静的思虑，这些是，无论什么事物显现于所化众生面前，都以这些显现来以寂静身调伏的意义而显现的神变。因为它们的真如在菩提心的状态中，体性不混杂且完全圆满。即使一个身体也能显现，因为显示了从一和多中解脱，所以显现的部分各自不混杂，而是在一个法界中完全解释。这种方式也与忿怒尊相符。秘密主说：“如是。”楞伽的主人等，下劣身的诸大菩萨们，见到一切法都只是慈悲神变的显现，从而从一和多的边际中解脱。第二，关于忿怒尊，分为两部分：简略的指示和详细的解释。第一部分是，从“此后”到“应当精进”。这里讲述的是，此后，秘密主又说：“嘿，楞伽的主人！在何处以彼不能调伏的所化
English
Regarding the auspicious knot at the heart, the causal vehicle considers it to be located at the sternum, but here it is considered that the heart possesses both the vajra and the auspicious knot. Because of perfecting diligence in the meaning of the ten disciplines, one has the wheel on the hands and feet. Because of possessing the true speech of truth, dharma, and recitation, one has the lotus tongue. Because of contemplating and discerning the suchness of the noble ones, the banner of the body is majestic. Because the actions of the three doors are certain to arise from the limits of karma, and like the sun dispels heat, it cools the suffering of afflictions, one has the umbrella of hair. Because of realizing the unerring view, the vase of the neck is round. Because the five sacred objects maintain life for a long time, the hands and feet are like two fish. Because of remembering and holding the sound of the sacred dharma, one has the conch shell ears or throat, or the crown of the head coiled to the right. Therefore, as it is said in the Divine Lineage Tantra: "Possessing the eightfold noble path, the eight auspicious symbols are perfected on the body." In this way, combining the characteristics of karma and form, it is considered to be auspiciously swirling and blazing. Thus, the third part of the fourth chapter and the twenty ornaments of the fifth chapter are explained by dividing them into the three root branches. The third part is from "Lanka" to "became visible." Here it speaks of the lord of Lanka. In general, the seventy-two limbs explain peaceful contemplation; these are, whatever appears to the beings to be tamed, by these appearances, the magical display that makes visible the meaning of taming with the peaceful body. Because their suchness is in the state of bodhichitta, the nature is unmixed and completely perfect. Even one body can appear, because it shows liberation from one and many, so the appearing parts are not mixed with each other, but are completely explained in one dharmadhatu. This way is also in accordance with the wrathful deities. The Lord of Secrets said, "Thus." The lords of Lanka and others, the great bodhisattvas of inferior bodies, seeing all dharmas as merely appearances of the magical display of compassion, thus became liberated from the limits of one and many. Second, regarding the wrathful deities, there are two parts: a brief indication and a detailed explanation. The first part is from "Then" to "should strive." Here it speaks of, then, the Lord of Secrets spoke again, "Hey, lord of Lanka! Where are the beings to be tamed who cannot be tamed by him?
Chinese
将寂静显现转变为愤怒相的方便是这样的：执持道路，难以摧毁且坚实，因为田地肥沃，所以有十座分别念之山。十座是什么呢？是这样的：为了与正确的地结合，有结合的分别念；因为本体不可分割，有执着的分别念；因为确定无疑地把握了外在形式的本体没有差别，有实体分别念；因为身体显现为手印，有生起分别念；为了摧毁障碍，有缘起的分别念；因为任何缘起都适合调伏，有事业的分别念；为了显现功德，有相的分别念；为了对所化众生显现，有显现的分别念；因为事业不被阻止而行事，有行为的分别念；因为内在的意义显现于外，有表征的分别念，这些仅仅是通过推理略微地展示出来。楞伽的主人！在这十个根本分别念中，每一个又分为九个，即名称分别念等，因此有九十座分别念之山。第三个以上各有三个，第四个有十五个，第五个有四个，第六个有六个，第七个有三个，第八个有十六个，第九个有二十个，第十个有七个，因此一个被考察的分别念和八十一个分支会发生变化，对于这两个数字的确定执着，对于安住于五道的瑜伽士来说，从第二个开始就是障碍，因为以极其微小的次第阻断了更高道路的殊胜证悟，最终难以行进道路。为了认识并消除它而展示出来，所以应该努力完全结合。也这样教导。第二部分分为两部分：确定九十座分别念之山，非常详细地解释八十一个。第一部分是从“楞伽”到“第十九个”之间所展示的。楞伽的主人！那么，按照第一个数字的顺序，九个是什么呢？是这样的：对于上面的结合等十个中的每一个，也有结合的名称分别念，同样地，有相的分别念，记号的分别念，术语的分别念，存在的分别念，不存在的分别念，怀疑的分别念，