English
From within... Innumerable and countless Dharma gates appear. In short, with the power to subdue afflictions, eighty thousand or eighty-four thousand Dharma gates are shown as entrances for guiding beings to be tamed, and although there exist countless terms that are proclaimed and widely known. However, it seems that the latter part of the chapter has not arisen, so it is collected here. There is no other than the supreme secret vehicle that ascertains the very nature of the mind without error. In reality, this great tantra, the Mirror of Dharma, directly reveals the clear light mandala of the mind. So, how does it happen that different explanations are given for the same meaning? In this supreme secret vehicle, because the dispositions are uncertain, until the meaning is realized, some enter with exertion and fatigue, so the gates of the path-stages vehicle are also inconceivably many according to the levels of intelligence. However, once encountered with this, the profound secret meaning appears and is immediately realized. Since there is only one entrance to the vehicle after realization, and no more, it is extremely important to compare the teachings from all the gates. Therefore, it also appears as the mother of all vehicles. Third, from "utterance and teaching" to "meaning is not that." This shows that all the terms of utterance and teaching are only symbols representing the meaning of guiding beings through the path, because the words themselves are not the true nature of the meaning. Fourth, from "word symbol utterance" to "great testament is definitely shown." This shows that by relying on the method of expressing symbolic words, one can find and realize the very nature of the great and eternal meaning. For example, just as one can find gold inside a house by dispelling darkness with a lamp, similarly, by relying on the gate of the method of true representation, one can reveal the great secret essence treasury of meaning, realm, awareness, and great bliss. Thus, the great treasure of the enlightened mind, the realm of the noble ones, is brought forth as self-illuminating without location. Therefore, the bindu of self-awareness, the mind of Dharma-nature enlightenment. Because one great self pervades all things. Therefore, all dharmas are the reality of the meaning of secret mantra, the original suchness, the great testament is definitely shown.
Chinese
因为是垫子，所以是通达一切所知之究竟实相。因此，也显现为一切大经之母。第二，从下面“佛陀大乐”到“普贤本体”之间所说，总结了第十六种总结，即多种形态。因此，佛陀圆满报身和化身，原始状态的明点大乐由此而生，显现之故。总结了第十七种总结，即不可思议。一切轮回涅槃之根本大要，即此真如智慧，本来就安住于远离一切边际之自性，无戏论之明点中。总结了第十八种总结，即言说。为了使继承佛陀血统的王子大菩萨们理解意义，所以对导师自己进行讲解，自己进行确定解释，从而使其清晰。总结了第十九种总结，即词语表达。在自性寂止中，没有任何动摇和执着，在不可思议的清净状态中，如虚空般遍布的法界中，自性光明自证的现量，从一切无明中解脱，如彩虹般本初清明广大，如所说般不混杂且圆满，本体一与多、有无、常断等不舍弃而解脱之义的究竟秘密，寂止与胜观双运之自性无谬误，对此意旨进行确定解释，并善加阐述，如是进行表达。楞伽之主。从空性中如是出现词语之声影，因此，所示现的是对成就意义之本体一切不混杂且圆满地进行解释。行为对境完全清净，故为普贤本体。第三，通过足部总结来理解眷属之功德。从《楞伽经》到“气息消失”之间所说。楞伽之主。如是，对于那些以趋向于宣说之意义而随顺，并对意旨进行确定解释和广为阐述的人们，他们的事业神变是基础自性如是，禅定神变是道路之进入，法性神变是与果结合。
English
Because it is the seat, it is the ultimate certainty of the true nature of all knowable things. Therefore, it also manifests as the mother of all great scriptures. Secondly, from "Buddha Great Bliss" below to "Samantabhadra himself," it is shown that the sixteenth summary, which is various forms, is summarized. Therefore, the Buddha's perfect enjoyment body and the manifestation body, the original state of the essence of great bliss, arise from this, because of appearance. The seventeenth summary, which is inconceivable, is summarized. The great essence of all samsara and nirvana, this wisdom of suchness, originally abides in the essence of being free from all extremes, in the essence of non-elaboration. The eighteenth summary, which is speech, is summarized. In order to make the princes and great bodhisattvas who inherit the Buddha's lineage understand the meaning, the teacher himself explains and clarifies it. The nineteenth summary, which is verbal expression, is summarized. In the self-nature of peace, without any movement or grasping, in the inconceivable pure state, in the realm of reality that pervades like the sky, the self-nature of luminosity, the direct perception of self-awareness, is liberated from all ignorance, like a rainbow, primordially clear and vast, as explained, unmixed and complete, the ultimate secret of the meaning of liberation without abandoning the essence of one and many, existence and non-existence, permanence and annihilation, etc., the self-nature of the union of peace and insight is unerring, and the intention is definitely explained and well explained, as it is expressed in words. Lord of Lanka. From emptiness, the sound image of words arises in this way. Therefore, it is shown that the essence of achieving meaning is explained in an unmixed and complete way. The object of action is completely pure, so it is Samantabhadra himself. Thirdly, the merit of understanding the retinue through the summary of the feet. From the Lankavatara Sutra to "the breath has ceased." Lord of Lanka. Thus, for those who follow the meaning of striving for explanation and definitely explain and extensively elaborate the intention, their karmic miracles are the basis of self-nature as it is, the meditative miracles are the entry of the path, and the dharmic miracles are the union with the fruit.
Chinese
从慈悲的幻化，无有错谬的根本，以及四种神变的意义，显现为错乱、道、自性、果四种显现。后者以基础任运成就，如实确定寂静的庄严，以及唯一由此转变而显现的忿怒相，是幻化的神变。为了使所化众生进入意义，显现为法，以及以意义和结合来诠释一切，以及如实地按照根本的次第来指示，必须如实地认识这四种确定。如是宣说教诫之经，并赐予开示。以楞伽之主为首的下劣身之菩萨们，理解了其中的意义，心生欢喜。完全不混杂，并且完全领悟于心中，无有边际和中心地解脱，气息变得盛大。章节的名称是：在汇集一切佛陀意旨的大经中，解释了轮回与涅槃的一切法在菩提心中完全圆满的第十九章节，已清晰地阐述完毕。从这些门径中，大乘必然产生的道理中，心髓菩提的自性普贤王如来，为了阐述自己对于一切佛陀的殊胜意旨的甚深道理，此时秘密主为了讲述听闻的故事，无有遮蔽地分别思择了语法的印记智慧，即第五种显现方式的阐释已经非常清晰了。第六，所化众生时机成熟的显现方式有两种：简略地指示，详细地阐述。第一种，从“此后，又”到“出现并广为人知”之间进行了指示。总的来说，这种显现方式回答了殊胜的秘密口诀是如何产生的。特别是，从力量的投射到最终的道路，从相续的安住方式到所化众生时机成熟的显现方式，如同勇士战胜敌人般，自性寂灭的见解被详细地展示出来。此后，结集者，楞伽的统治者菩提萨埵摩诃萨埵，向导师秘密主完全提问了先前出现的十二句中的第六句，即“为了所化众生时机成熟也会出现”的出现之问题。 唉，秘密主！您的伟大的秘密大
English
From the compassionate emanation, the root without error, and the meaning of the four kinds of miraculous transformations, appearing as the four appearances of confusion, path, nature, and result. The latter, with the basis spontaneously accomplished, truly ascertains the peaceful adornment, and the wrathful appearance that transforms solely from it, is the miraculous transformation of emanation. In order for the beings to enter into meaning, it appears as Dharma, and everything is explained by meaning and combination, and it is necessary to truly recognize these four certainties as they are, according to the order of the root. Thus, the Sutra of Instructions was spoken and the teachings were bestowed. The Bodhisattvas of inferior bodies, headed by the Lord of Lanka, rejoiced upon understanding its meaning. Completely unmixed, and completely comprehended in their minds, they were liberated without beginning or end, and their breath became great. The title of the chapter is: In the Great Sutra that gathers the intentions of all Buddhas, the nineteenth chapter, which explains that all phenomena of samsara and nirvana are completely perfected in the mind of enlightenment, has been clearly explained. From these gates, from the way in which the Great Vehicle necessarily arises, the essence of the nature of enlightenment, Samantabhadra, in order to explain the profound ways in which he himself ascertains the supreme intention of all Buddhas, at this time, the Secret One, in order to relate the story he heard, without obscuration, thoroughly contemplates the wisdom of the seal of speech, that is, the explanation of the fifth way of arising is very clear. Sixth, there are two ways in which the arising of the time when the beings to be tamed are ripe: briefly indicating, and explaining in detail. The first, from "Then again" to "It arose and became famous" is indicated. In general, this way of arising answers how the supreme secret instruction arose. In particular, from the projection of power to the final path, from the abiding of the continuum to the way in which the time for taming beings ripens, like a hero overcoming an enemy, the view of self-nature pacified is shown in detail. Then again, the compiler, the lord of Lanka, the Bodhisattva Mahasattva, completely asked the teacher, the lord of secrets, the sixth of the twelve previous sentences, that is, the question of the arising of "It also arises for the sake of the time when beings to be tamed are ripe." Alas, Lord of Secrets! Your great secret grea
Chinese
在显示产生方式的授记，并最终陈述的时候，也会有调伏对象时机成熟的时候。这里所说的，从哪个世间之人调伏时机成熟开始，到被完全调伏而闻名呢？被提问后，回答说：楞伽之主，秘密真言产生的因，是外道不能调伏的调伏对象，由于业和能力极其强大而特殊，会使三界的菩提心种子丧失，从而焚烧三界。与大忿怒尊的装束仪轨相符，作为事业忿怒尊的本体，业和装束的方式凶猛可怖，那正是调伏对象时机成熟的时候，到达慈悲生起之时而成熟的时候，才会被完全调伏。因此，所有在一切时处战胜四魔的佛陀都聚集在伟大的菩提心精华之地。像阐述高尚的士夫图瓦、卡和丹帕一样，被劝请。一般来说，虽然因为相似而从一和多中解脱，但因为最初成为调伏之主和作为侍从，所以是特殊的慈悲生起之处和对治。而且，例如金刚萨埵化身的明灯，像完全布置寂静的净土一样，与数量相等，极其微小，安住在足和毛孔中的所有四魔都被摧毁，因此，忿怒尊的恐怖云团的事业，被对治微尘数所调伏的时候，只有在那个时候，只有在那个时候，这个大乘才出现并闻名。第二部分分为两点：阐述调伏对象鲁扎，显示对治调伏魔众的方式。第一部分分为两点：提问和回答。第一部分从“说”开始，到“祈请”为止，意思是：楞伽之主又说：秘密主，这个调伏对象是从哪个错误的根源产生的？从那个缘起中做了什么？经历了多少次转世？请问本体是什么？以及，那个本体如何成为秘密真言产生的因？关于鲁扎的因缘、转世和如何成为秘密之因，提出了这三个问题。
English
When showing the way of arising and prophesying, and when finally stating, there will also be a time when the object to be tamed is ripe. What is said here, from which worldly person does the time to tame ripen, to being completely tamed and becoming famous? After being asked, the answer is: Lord of Lanka, the cause of the arising of secret mantras is the object to be tamed that cannot be tamed by outsiders. Because of karma and abilities that are extremely powerful and special, it causes the seeds of Bodhicitta in the three realms to be lost, thereby burning the three realms. In accordance with the attire and rituals of the Great Wrathful One, as the essence of the Karma Wrathful One, the way of karma and attire is fierce and terrifying. That is precisely when the time for the object to be tamed has ripened, and when the time for compassion to arise has arrived and matured, it will be completely tamed. Therefore, all the Buddhas who have conquered the four maras in all times and places gather in the great essence of Bodhicitta. Like explaining the noble men Tuwa, Ka, and Dampa, they are urged. Generally speaking, although one is liberated from one and many because of similarity, because one initially becomes the lord of taming and serves as a servant, it is a special place for the arising of compassion and a countermeasure. Moreover, like the lamp of Vajrasattva's incarnation, like completely arranging a peaceful pure land, equal in number, extremely subtle, and all the four maras residing in the feet and pores are destroyed. Therefore, when the activities of the terrifying clouds of the Wrathful One are tamed by the countermeasures of dust particles, only at that time, only at that time, did this Mahayana appear and become famous. The second part is divided into two points: explaining the object to be tamed, Rudra, and showing the way to tame the hordes of demons with countermeasures. The first part is divided into two points: asking and answering. The first part starts from "saying" and ends with "praying", meaning: The Lord of Lanka said again: Lord of Secrets, from which wrong source did this object to be tamed arise? What was done from that cause? How many rebirths have been experienced? Please tell me what the essence is? And, how did that essence become the cause of the arising of secret mantras? Regarding the causes and conditions of Rudra, the rebirths, and how it became the cause of secrets, these three questions were asked.