Chinese
以及加持阿等字母，以及由其组成的词语，以及由此显现的圣法之音声，以及证悟法性的加持，舍利等身舍利，以及骨舍利等功德，都显现并且在一切法中自显而生。第三，从《楞伽经》的“朗卡”到“广为人知”之间所说：楞伽之主，这些显现并非从其他显现，而是从本来如是任运自成的真如证悟的秘密咒语的加持中显现，而显现为各种各样的。楞伽之主，相似的比喻是，正如安住于虚空中的日月星辰，不离其位而显现为清澈水中的各种影像一样。用两个连接的词语，以比喻的方式，将意义连接起来进行阐述：事物诸法的法性，即真如，体性深奥而细微，难以证悟，因此秘密的界限超越了极限，没有舍弃尽头的过失，自然而然地脱离，自性清净，如同万物的源泉一样，对于所化众生来说，没有来去，在一切法中显现，这是果法的法性，是秘密殊胜的游舞，是自显现。如此显现的一切法，如果从根本上归纳，也完全可以归纳为身、语、意、功德、事业五者。这些无论从哪个角度来看，都是殊胜的大乘密法，自性与本性无二的大自在，自然成就，是为所化众生展示的门径，是自显现而生起的。其理由是：为什么呢？因为一切法的自性，即法性，无生，秘密的界限，也就是大乘密法的真如，体性无别的实相，这是通过无倒的量而如实确定的。它的名称被称为法身，对于所化众生来说，是广为人知的。以上是关于产生方式的总义。第二部分有四点：意之加持，身之加
English
And the blessings of letters such as "A," and the words composed of them, and from that, the sound of the sacred Dharma that is taught, and the blessings of realizing the nature of reality, bodily relics such as śarīra, and bone relics, etc., appear in all their qualities, and arise as self-manifestations in all dharmas. The third is taught from "Laṅkā" to "became famous" in the Laṅkāvatāra Sūtra: Lord of Laṅkā, these appearances do not appear from something else, but from the blessing of the secret mantra that realizes the thusness of the spontaneously perfect as it is, and appear in various ways. Lord of Laṅkā, a similar example is that just as the sun, moon, and stars that abide in the expanse of the sky do not move from their positions and appear as various and clear reflections in pure water, the two connecting words explain the meaning by connecting it in the manner of an example: The nature of reality of the dharmas of things, that is, thusness, is profound and subtle in essence and difficult to realize, so the secret realm transcends all limits, and without abandoning the faults of the extremes, it is naturally separated, and its very nature is pure. Like the source of all things, there is no going or coming for those to be tamed, and it appears in all dharmas. This is the nature of the resultant dharma, the play of the supreme secret, the self-manifestation. Thus, all the dharmas that appear can be completely summarized into the five: body, speech, mind, qualities, and activity, if summarized from the root. From whatever perspective, these are the spontaneously accomplished great perfections of the Great Vehicle Secret Mantra, in which nature and essence are non-dual, and they are the door through which they are manifested to those to be tamed, and they arise as self-manifestations. The reason for this is: Why? Because the nature of all dharmas, the nature of reality, unborn, the secret realm, which is the thusness of the Great Vehicle Secret Mantra, the reality of essence without difference, is truly ascertained by the non-erroneous measure. Its name is called the Dharmakāya, and it is known and famous to those to be tamed. The above is the general meaning of the manner of arising. The second part has four points: the blessing of mind, the blessing of body.
Chinese
加持。语的加持。功德和事业的加持。第一种分两种：广说，略摄。第一种分五种：以心即是真如的门来显示，说明所诠释的意义的体性，显示智慧成为何种境界，说明所诠释的譬喻，显示智慧的意义。第一种分两种：广说，略摄。第一种分四种：从心的法性显现为识，从识显现为智慧，从智慧显现为五身，从化身显现为词和文字等。第一种是，《楞伽经》中从“进入的识”之间显示，此品显示了究竟的意义。五果表示秘密，最初心的加持显现是什么呢？《楞伽经》的作者说，心的法性未被玷污和改造的自性，从第九识显现为四识，由于业的差别。四识是：习气的根本基础根本识阿赖耶，执着于我的识染污意，显现各种法的识意，进入对境的识五根识。第二种分两种：真实宣说显现为智慧，远离辩论的过失。第一种是，从“识”到“显现为成所作智”之间显示，四识和四识的自性第九识本来没有被玷污，因为是智慧。因此，从道的智慧显现为五种大智慧，心的自性自证无偏颇，确定为无错乱的意义是本初的法性。自性无论如何也无法遮蔽，自明的真如显现为法界智。如《幻化网续》中说，不是分别念的阿赖耶，无自性是意义的基础，这叫做“法界”，是如所有性的智慧。清净的所依，从一切烦恼的基础和根本转化的识，结合意义的阿赖耶，本来就是所行境清净的自性光明而不分别的
English
Blessings. Blessings of speech. Blessings of qualities and activities. The first has two parts: extensive explanation and concise summary. The first has five parts: showing the mind as the door to suchness, explaining the nature of the meaning to be expressed, showing how wisdom becomes an object, explaining the metaphor of what is to be expressed, and showing the meaning of wisdom. The first has two parts: extensive explanation and concise summary. The first has four parts: from the nature of mind appearing as consciousness, from consciousness appearing as wisdom, from wisdom appearing as the five bodies, and from the emanation body appearing as words and letters, etc. The first is, from the Lankavatara Sutra, between "entering consciousness," this chapter shows the ultimate meaning. What is the initial manifestation of the blessing of the mind, which symbolizes the secret with five fruits? The author of the Lankavatara Sutra says that the nature of the mind, which is the uncorrupted and unaltered nature, appears as four consciousnesses from the ninth consciousness due to the difference of karma. The four consciousnesses are: the fundamental consciousness, the basis of habits, the alaya; the afflicted mind, the consciousness that clings to self; the mind, the consciousness that manifests all kinds of phenomena; and the five sense consciousnesses, the consciousness that enters objects. The second has two parts: actually explaining the arising as wisdom, and being free from the fault of debate. The first is, from "consciousness" to "appearing as the wisdom of accomplishment," it shows that the nature of the four consciousnesses and the ninth consciousness itself is wisdom because it has not been corrupted from the beginning. Therefore, from the wisdom of the path, five great wisdoms appear: the self-awareness of the nature of mind is impartial, and the certainty of the unerring meaning is the original nature of reality. The self-illuminating suchness, which is in no way obscured by characteristics, appears as the wisdom of the Dharmadhatu. As it says in the Magical Net Tantra, it is not the alaya of conceptual thought, the absence of self-nature is the basis of meaning, this is called "Dharmadhatu," it is the wisdom of suchness. The pure basis, the consciousness transformed from the basis and root of all afflictions, combining the alaya of meaning, is originally the nature of the object of experience, clear and non-conceptual.
Chinese
如镜之智自然显现。阿赖耶识执着于我，以所缘的识，连同特殊的四种眷属，从本性清净的法性中证悟，于无有善恶和偏袒的外境，显现为平等性智。作为共同和不共之法显现的境，一切无碍地显现，从普现的识自净中，共同和自性不混杂地显现为妙观察智。其中，共同的是五根，因为意随五根而行，所以缘于五根的境，即色等五境。不共同的是八种，即有为法四种和无为法四种。有为法四种是：受、想、行、非表色。无为法四种是：虚空，即色法开显之处；非择灭，即五根识从四缘生起，无有近取因，阻碍识的生起，从而永不生起；择灭，即以妙观察智的智慧，断除轮回的业和烦恼，从此不再生起；真如，即法性清净，本自存在。这四种超越因果，不是之前的任何因果，所以是无为法。这八种不是五根的境，所以称为不共同。五境各异，能自在地进行区分，五种入的识，从证悟本离垢染中，自成地成办自他一切利益，显现为成所作智。总之，识和智二者，从一和多中解脱的体性，也只是显现为性相同顺，并非是截然分开的。第二部分分为两点：远离勤作的过失，远离数量确定与不确定的过失。第一点，从《楞伽经》的“从……”到“只是显现”之间所讲的，楞伽的主人，那些道者立即清除污垢，消除认为是从现在才产生的分别念，以及通过证悟本来就是智慧的意义的差别，来说明必要和密意。
English
Like a mirror, wisdom naturally arises and appears. The consciousness that fixates on the Alaya as self, together with the four special retinues, from the realization of the originally pure nature of reality, in the state of no good or bad and impartiality, appears as the wisdom of equality. Because all objects that appear as common and uncommon dharmas appear clearly without obstruction, from the self-purification of the all-appearing consciousness, the wisdom of discriminating awareness appears, in which the common and individual characteristics are not mixed. Among these, the common is the five senses, because the mind follows the five senses, it focuses on the objects of the five senses, such as the five forms. The uncommon is eight: four conditioned and four unconditioned. The four conditioned are: feeling, perception, volition, and non-revealing form. The four unconditioned are: space, which opens up form; non-analytical cessation, which is when the five sense consciousnesses arise from four conditions, without an immediate condition, obstructing the arising of consciousness, so that it never arises; analytical cessation, which is when the wisdom of discriminating awareness permanently abandons the karma and afflictions of samsara, so that it is never born again; suchness, which is the purity of the nature of reality, existing from the beginning. These four transcend cause and effect, and are not any of the previous causes and effects, so they are unconditioned. These eight are not the objects of the five senses, so they are called uncommon. Because the five objects are different and can freely distinguish, the five entering consciousnesses, from the realization of being originally free from defilement, spontaneously accomplish all the benefits of self and others, and appear as the wisdom of accomplishing activities. In short, both consciousness and wisdom, the nature of being liberated from one and many, also only appear as having similar characteristics, and are not absolutely separate. The second part is divided into two points: being free from the fault of effort, and being free from the fault of definite or indefinite number. The first point, from the Lankavatara Sutra's "From..." to "just appears," the master of Lanka, those practitioners immediately clear away defilements, eliminate the discrimination that thinks it has only arisen from now, and through the difference of realizing the meaning that it is originally wisdom, explain the necessity and intention.
Chinese
因为具有甚深之故而明显显示，不是由人通过修习积聚而证明是以前没有的，也不是把不相同的东西改变成相同而新造出来的。由于没有被分别念所改变，所以自性没有被改造；由于没有加入勤作的努力，所以本体没有被混淆；由于不是从因缘中产生的，所以不是造作者所造；由于不是暂时造作的，所以不是由行为所开始的，而是从原始以来就自然显现的样子而已。以四种理由确定无疑。第二，从“此后又”到“自生一个”之间所显示的内容是：此后，集结者楞伽的拥有者问道：秘密的主人，诸佛的智慧的数量仅仅是这五个吗？还是会显现为其他的差别？导师开示说：楞伽的拥有者，智慧的数量，凡是果跟随道的差别，由于各种乘的缘故，各自所称说的数量也不确定。刚刚所说的五种，也显现在以内的乘调伏上。不仅如此，由于所化众生的不同，超过数量，一切都显现为智慧，所以是不可思议的。声闻圣者有十六刹那的智慧，独觉有证悟色蕴的一种智慧，或者说三种识的自性。总之，菩萨道的智慧，证悟显空无别三种，明咒事部的因果，以及因果无别的智慧那本身三种，瑜伽部的真实义无相加持中显现的世俗智慧四种，无上瑜伽阿底瑜伽的自生智慧，觉性明点唯一等等，根据情况不确定地有各种不同的称说。第三，从“楞伽”到“化身显现为不同”之间所显示的内容是：楞伽的拥有者，对此，五种智慧各自不混合的作用，显现为五种姓的导师。那本身在心的法性中圆满，显现为果位的四身，虽然相貌不同，但本体无别，也显现为智慧的业和体性。这就像这样：
English
Because it possesses profound depth, it is clearly shown that it is not proven to be something that was not there before through practice and accumulation by individuals, nor is it newly created by transforming something different into something similar. Since it is not transformed by conceptual thought, its nature is not altered; since effort is not involved, its essence is not confused; since it is not produced from causes and conditions, it is not made by a maker; since it is not made temporarily, it is not initiated by action, but it is merely the way it naturally appears from the very beginning. It is definitively determined by four reasons. Secondly, what is shown from "Then again" to "one self-born" is: Then again, the owner of Lanka, the compiler, asked: Lord of Secrets, is the number of wisdoms of the Buddhas limited to these five only? Or will they also appear as other differences? The Teacher replied, saying: Owner of Lanka, the number of wisdoms, whatever fruit follows the distinctions of the paths, due to the various vehicles, the number that is spoken of for each is also uncertain. The five just mentioned also appear in the inner vehicle's taming. Not only that, but because of the difference in those to be tamed, it exceeds number, and everything appears as wisdom, so it is inconceivable. The noble Hearers have sixteen moments of wisdom, the solitary Buddhas have one type of wisdom that realizes the skandha of form, or three characteristics of consciousness. In short, the wisdom of the Bodhisattva's path, realizing the inseparability of appearance and emptiness in three ways, the cause and effect of the Kriya Tantra, and the wisdom of the inseparability of cause and effect itself, these three, the four mundane wisdoms that appear from the blessing of the Yoga Tantra's ultimate signlessness, the self-born wisdom of Ati Yoga, the unique thigle of awareness, and so on, are variously known according to the occasion. Thirdly, what is shown from "Lanka" to "the Nirmāṇakāya appears as different" is: Owner of Lanka, in this, the five wisdoms themselves, from the actions of not mixing separately, appear as teachers of the five families. That itself, being perfected in the dharmatā of mind, appears as the four kāyas of the result, although the aspects are different, the essence is inseparable, and it also appears as the karma and nature of wisdom. It is like this: