Chinese
以坐垫为座，是勇士之相；无所畏惧的行持，是勇士之相。 中间的脸是蓝色的，具有威严和庄重，身体高大，肢体粗壮，是恐怖之相；以凶猛的威严装饰，是恐怖之相。 左边的脸是红色的，以凶猛责骂，是责骂之相；断除邪见，是责骂之相。 右边的脸是白色的，笑着宣说大乘秘密，是欢笑之相；宣说奇妙的佛法，是欢笑之相。 六种传承以慈悲引导，救度难调伏者，是慈悲之相；以极其难调伏的忿怒尊，是慈悲之相。 将三种毒吞入口中，是对魔的威慑之相；以愿力的力量不退缩，是威慑之相。 圆满了身语的五种事业，是稀有或奇妙之相；将烦恼作为成就之因，是奇妙之相。 意为法性的广大虚空中，法身无相而住，是极其寂静之相；从猛烈忿怒的法界中不动摇，是寂静之相。 即是说，外在的九种姿态是：妩媚、勇猛、恐怖的身；欢笑、责骂、威慑的语；奇妙、慈悲、寂静的意。 这就是它的姿态。 第四是，从《楞伽经》的“楞伽”到“经”之间所说的：楞伽的主人，长久以来获得存在的标志是：例如，以慈爱的智慧猛烈地摄受，以慈悲的意图用金刚充满蕴聚，以喜悦的方法使诸识稳固于处所，以舍弃的经将广大平等融入法界。忿怒凶猛显现为无限慈爱，是广大慈悲的本体，救度并稳固是喜悦之最，不遗忘是舍弃。 这就是所说的。 第五是，从《楞伽经》的“楞伽”到“力量”之间所说的：楞伽的主人，以力量压制其他一切的标志是：例如，以慈悲的力量救度傲慢者的五毒，不以相来执着，不被沾染是法性的力量，如此了知而行持，不分别取舍的力量，因此以四种方式成为成就之因的力量，那本身装饰于丸身
English
Taking the seat as a cushion is the manner of a hero; fearless conduct is the manner of a hero. The central face is blue, possessing majesty and grandeur, the body is large, the limbs are coarse, it is the manner of being terrifying; adorned with fierce terror, it is the manner of being terrifying. The left face is red, scolding with ferocity, it is the manner of scolding; cutting off wrong views, it is the manner of scolding. The right face is white, proclaiming the secret of the Great Vehicle with laughter, it is the manner of laughter; proclaiming the wondrous Dharma, it is the manner of laughter. The six lineages emanate with compassion, liberating the difficult to tame, it is the manner of compassion; with extremely difficult to tame wrathful ones, it is the manner of compassion. Swallowing the three poisons into the mouth is the manner of being formidable to demons; by the power of aspiration, not retreating, it is the manner of being formidable. Perfecting the five activities of body and speech is the manner of being amazing or wondrous; making afflictions the cause of accomplishment, it is the manner of being wondrous. The intention is the vast expanse of the nature of reality, the Dharmakaya abides without characteristics, it is the manner of being extremely peaceful; from the fierce wrathful Dharmadhatu, unmoving, it is the manner of being peaceful. That is to say, the nine external postures are: the body of charm, heroism, and terror; the speech of laughter, scolding, and being formidable; the mind of wonder, compassion, and peace. That is the manner. The fourth is, from "Lanka" of the Lankavatara Sutra to "Sutra": The lord of Lanka, the sign of attaining the meaning of duration, is as follows: For example, to fiercely embrace with loving wisdom, to fill the aggregates with vajra with compassionate intention, to strengthen the consciousness in its place with joyful means, to unite the sutra of equanimity with the great equal Dharmadhatu. Wrathful and fierce appear as limitless love, it is the essence of great compassion, liberating and strengthening is the best of joy, not forgetting is equanimity. That is what is said. The fifth is, from "Lanka" of the Lankavatara Sutra to "Power": The lord of Lanka, the sign of suppressing everything else with power is as follows: For example, liberating the five poisons of the arrogant with the power of compassion, not fixating on characteristics, being unpolluted is the power of the nature of reality, knowing and acting in this way, the power of not distinguishing between acceptance and rejection, therefore, the power of becoming the cause of accomplishment in four ways, that itself adorns the pill-body.
Chinese
以恭敬祈请而不舍弃的力量，以那不被过失沾染而于意义上不动摇的力量，以那事业究竟的愿力，如是示现无量庄严的化身力，那些不再返回故不放舍的力量，如是暂时和长远成办利益的贪著力等共十种。以大悲的力量调伏骄慢者，法性力是不可思议的虚空之色，以不分别力享用粗鄙之物，以成就力赐予甘露成就，以不舍弃力庄严具有形象的身体，不动摇力是与意义相符的解脱之流，愿力是救度一切劫，化身力是光芒四射的幻影，狭窄轮回中一个邪见者也不放舍，贪著力是长久安住而遮止红眼。以上所说。第六，从《楞伽经》的“楞伽”到“神变”之间所说，楞伽的主人，以神变不住而行走的相是什么呢？是这样的，在不动的自性中不杂染而完全圆满，是法性的神变。法性神变无有而显现为何？如虚空中的彩虹般绚丽。以及，证悟法界后，智慧无有遮障而明亮，是智慧的神变。智慧的体性无有遮障而清净的缘故，如虚空中日出般明亮而空性。以及，譬如云彩遍布之处天空也遍布一样，福德遍布之处智慧也遍布，智慧遍布之处，以不动的慈悲遍布而广大，是慈悲的神变。二资粮圆满的神变差别是，与虚空同等故如云彩般广大。以及，无有来去而在任何对境中调伏，是化身的神变。化身的差别，放射的神变是，同一味道的雨降下，区分不同根器的容器。显现任何事物，不确定，显现而无有。因此，四种名称的意义圆满宣说。以上阐明。第七，从《楞伽经》的“楞伽”到“宣说”之间所说，楞伽的主人，具有无尽宝藏的相是什么呢？是这样的
English
The power of not abandoning by respectfully requesting, the power of not being stained by faults and not wavering from the meaning, the power of the aspiration that accomplishes the deeds, the power of emanation that shows immeasurable arrangements in this way, the power of not letting go because they do not return again, and the power of attachment that accomplishes the meaning both temporarily and permanently, totaling ten. With the power of great compassion, subdue the arrogant. The power of Dharma-nature is the color of inconceivable space. With the power of non-discrimination, enjoy coarse substances. With the power of accomplishment, bestow the nectar of accomplishment. With the power of non-abandonment, adorn the body with form. The unwavering power is the stream of liberation that accords with meaning. The power of aspiration is to liberate all kalpas. The power of emanation is the radiant illusion. In the narrow cycle of existence, not a single wrong view is let go. The power of attachment is to dwell permanently and avert the red eyes. These are the things mentioned above. Sixth, from "Lanka" in the Lankavatara Sutra to "miraculous power," it is taught. The lord of Lanka, what is the sign of moving without abiding in miraculous power? It is like this: in the unchanging nature, without being mixed, it is completely perfect, which is the miraculous power of Dharma-nature. What does the miraculous power of Dharma-nature appear as, even though it is non-existent? It is as brilliant as a rainbow in the sky. And, after realizing the realm of Dharma, the wisdom is clear without obscuration, which is the miraculous power of wisdom. Because the nature of wisdom is pure without obscuration, it is like the rising sun in the sky, clear and empty. And, just as the sky pervades wherever the clouds pervade, merit pervades wherever wisdom pervades, and wherever wisdom pervades, compassion pervades without wavering, which is the miraculous power of compassion. The distinction of the miraculous power of the two accumulations being complete is that it is equal to the sky and as vast as a cloud. And, without coming or going, it tames whatever is appropriate, which is the miraculous power of emanation. The distinction of emanation, the miraculous power of radiating, is that the rain of the same taste falls, distinguishing the vessels of different capacities. It appears as anything, uncertain, appearing but non-existent. Therefore, the meaning of the four names is fully explained. This is clarified above. Seventh, from "Lanka" in the Lankavatara Sutra to "explanation," it is taught. The lord of Lanka, what is the sign of possessing an inexhaustible treasury? It is like this:
Chinese
即，自然成就的忿怒尊之心智慧即是珍宝，譬如殊胜之宝珠。解脱之门依调伏对象的意乐而显现，从而满足愿望，如是调伏众生而满足其愿望。又问：会有穷尽之时吗？答：与法界等同故不会穷尽，从而生出功德，即无尽无我之大宝藏，虚空之库。又问：会有必要吗？答：能遣除三界一切愚昧之黑暗，即遣除三有黑暗之智慧灯。又问：会恒常生起吗？答：于一切时分，远离勤作且无有间断，故恒常不绝地显现，即三时恒常不绝之珍宝鬘。如是功德，以根本与七支以及四十五支分之自性而安住者，即是二忿怒尊，执着于彼等乃是特意造作之分别念，是应断除者。第三，结尾部分，从《楞伽经》至《见也》之间已阐释。楞伽之主，彼等之义即是神变之幻化，名为楞伽之主。以神变之幻化所摄之无边分别念，于显现分毫不杂，本体无有差别，圆满诠释为一。如是宣说第一幻化之义后，楞伽之主等下劣身之菩萨众，于诸法不杂且圆满之神变幻化中，于觉性上清晰地见到显现。此品之名称为：于诸佛之密意汇集之大经中，开显神变幻化品第十六。第二，法显现之幻化有三：法显现之幻化之功德，法显现之真实，以及结尾。第一，从《此后》至《显现即是，譬如》之间已阐释。此品同时宣说不了义与了义。此后，又，秘密主为开显第二幻化，呼唤楞伽之主，说道：嘿，楞伽之主，何为法显现之幻化？显现即是，譬如，任何导师于不同处所
English
That is, the wisdom of the spontaneously perfect Wrathful One's heart is indeed precious, like an excellent jewel. The door of liberation appears according to the inclinations of those to be tamed, thus fulfilling desires, taming beings as they are and fulfilling their hopes. And if you ask, "Is there an end?" It is equal to space and therefore inexhaustible, giving rise to qualities, that is, the inexhaustible, selfless great treasure, the treasury of the sky. And if you ask, "Is there a purpose?" It dispels all the darkness of ignorance in the three realms, that is, the wisdom lamp that dispels the darkness of the three realms. And if you ask, "Does it always arise?" At all times, it is free from effort and without interruption, so it appears constantly and uninterruptedly, that is, the precious garland that is constantly uninterrupted in the three times. Such qualities, abiding as the essence of the root and seven branches and forty-five limbs, are the two Wrathful Ones, and clinging to them is a deliberately created concept that should be abandoned. Third, the concluding part is shown from "Lankavatara" to "See." The Lord of Lanka, the meaning of these is the magical display of miracles, called the Lord of Lanka. All the infinite thoughts gathered by the magical display of miracles are completely explained as one, without mixing in appearance and without difference in essence. Having spoken the meaning of the first miracle, the bodhisattvas of inferior bodies, such as the Lord of Lanka, clearly see the appearance in awareness as merely a magical display of miracles, with all phenomena unmixed and complete. The title of the chapter is: From the Great Sutra of the Gathering of the Intentions of All Buddhas, the Sixteenth Chapter, Clearly Explaining the Chapter on the Display of Miracles. Second, the miracle of the appearance of the Dharma has three parts: the qualities of the miracle of the appearance of the Dharma, the actual appearance of the Dharma, and the conclusion. First, from "Then" to "The appearance is like this" is explained. This chapter shows both provisional and definitive meanings. Then again, the Lord of Secrets, intending to show the second miracle, called to the Lord of Lanka and said: Hey, Lord of Lanka, what is the miracle of the appearance of the Dharma? The appearance is like this: any teacher in different places
Chinese
于。为了使所化众生 निश्चित 显现佛法，示现神变，众生相续中也同样显现佛法之神变。在器情世间，在那些大虚空的世间界中，所有这一切都因他的加持和威力，外在看来，如其声般真实地，以大小和普遍震动等大相显现。小则微动，中则极动，大则普极动。过去者已成灰烬，内在看来，菩提心之震动，大小三种，在解脱道以下者出现，故意乐思惟之瑜伽三摩地动摇，获得和稳固三种增长。同样，外在看来，小则微动，中则极动，大则普极动。内在看来，分别大种姓之三摩地，转变为动摇、获得、稳固三种。外在看来，小则摇动，中则极摇动，大则普极摇动。内在看来，发出大气之瑜伽三摩地，转变为动摇、获得、稳固三种。外在看来，小则喧嚣，中则极喧嚣，大则普极喧嚣。内在看来，获得大预言之三摩地，转变为动摇、获得、稳固三种。外在看来，小则闪烁，中则极闪烁，大则普极闪烁。内在看来，圆满大力量之三摩地，证悟动摇、获得、稳固三种之力量增长。外在看来，实际上，边缘高则中央低，中央高则边缘低，东高则西低等，以大小震动而普遍。内在看来，菩提心之震动，出现大小三种，因此不安住于各自之位，而趣入更高之义，进入后，各自之执着不稳固，四事业之义圆满，故法性之边缘高则分别念之中央低。任运成就之义圆满，故智慧之中央高则轮回之边缘低。寂静之义圆满，故智慧生起之东方高则分别念之西方低。怀业之义圆满，故分别念隐没之西方高则执着智慧之东方低。增业之义圆满，故功德增长之南方