Chinese
根本阿赖耶识，从如镜智的智慧中，所有事业和力量都清晰显现且不可阻挡，因此，摧毁了从根本上的遮蔽之蕴，显现为金刚种姓和部的佛陀。心之法性，从法界智的智慧本身中，显现四种智慧，并在法界中合一，因此，显现为如来种姓的大象种姓和部的佛陀。该智慧，作为原始母性的法性，处于不增不减的法界自性觉知状态，因此，它不变化且遍及一切，显现为法性身。这两种智慧结合，通过如镜智证悟法界智慧的意义，从圆满且无二中，显现为法身。目标之识，从平等性智的智慧中，事业和力量聚集且不分散，因此，由于功德圆满，显现为宝生种姓的珍宝种姓和部的佛陀。普遍显现之识，从妙观察智的智慧中，事业和力量的奇迹产生且清晰不混杂，因此，由于不被任何事物抓住或沾染，显现为莲花种姓的种姓和部的佛陀。这两种智慧结合且无分别，因此，一切都展示为受用且无执着，显现为圆满报身。秘密主喜金刚在果位的界限中说：本来法性身或如来，法界智慧本身无有对境，显现的如镜智本身，法身以此将一切法置于大乐中，不混杂平等地拥有，是为报身。如是说。进入之识，从成所作智的智慧中，事业和力量圆满具足且成为因，因此，事情圆满完成且不被阻挡，显现为事业种姓，远离衰老和衰败的青年种姓和部的佛陀。从那之中，秘密意义的触觉体验得以成就，显现为秘密身，并且化身显现为不同，因此显现为二身。从前者中：他的加持使一切事业得以成就，慈悲的自性
English
From the fundamental alaya-consciousness, from the mirror-like wisdom, all activities and powers are clearly manifest and unobstructed, therefore, having destroyed the obscurations from the root, it appears as the Vajra lineage and the Buddhas of the family. The nature of mind, from the wisdom of the dharmadhatu itself, manifests the four wisdoms and is one in the dharmadhatu, therefore, it appears as the Tathagata lineage, the elephant lineage, and the Buddhas of the family. That wisdom, as the nature of the primordial mother, abides in the unchanging, undiminished dharmadhatu self-awareness, therefore, it is immutable and pervades all, appearing as the Essence Body. These two wisdoms combine, realizing the meaning of the dharmadhatu wisdom through the mirror-like wisdom, from the perfect and non-dual, appears the Dharmakaya. The object-consciousness, from the wisdom of equality, activities and powers are gathered and not scattered, therefore, due to the perfection of qualities, it appears as the Ratnasambhava lineage, the jewel lineage, and the Buddhas of the family. The universally appearing consciousness, from the discriminating wisdom, miracles of activities and powers arise and are clearly unmixed, therefore, because it is not grasped or stained by anything, it appears as the Padma lineage, the lineage and the Buddhas of the family. These two wisdoms combine and are inseparable, therefore, all is displayed as enjoyment and without attachment, appearing as the Sambhogakaya. The secret lord Hevajra says in the realm of fruition: Originally, the Essence Body or Tathagata, the dharmadhatu wisdom itself is without object, the manifesting mirror-like wisdom itself, the Dharmakaya places all dharmas in great bliss, unmixed and equally possessed, is the Sambhogakaya. Thus it is said. The entering consciousness, from the wisdom of accomplishing activities, activities and powers are perfectly complete and become the cause, therefore, things are perfectly accomplished and not obstructed, appearing as the Karma lineage, the youth lineage, free from aging and decay, and the Buddhas of the family. From that, the tactile experience of the secret meaning is accomplished, appearing as the secret body, and the Nirmanakaya appears as different, therefore appearing as two bodies. From the former: His blessings accomplish all activities, the nature of compassion
Chinese
显现所欲之化身， 无杂圆满任运住，安乐大处所。 如是显现。因此，就自性而言，因为是根本，所以显现为根本。如《彼经》所说：自性住立之智慧显现为法身， 其光芒显现为五部及化身。 如是说。第四，从“化身”至“显现为象征”之间阐述了这一点。从化身的加持不同，显现出不同的文字、不同的词语、无量无边的法门、不同的舍利和骨舍利。这些显现为大乘密宗的象征。 因此，从其加持显现的出现方式的意义并不矛盾。第二部分有三点：立宗、阐述理由、以及由此得出的结论。第一点，从“楞伽”至“显现为导师”之间阐述了这一点。楞伽的主人，因此，甚深密咒的意义，对于一切诸法，在一切时，都如实地显现而不动摇，是自性本体的显现。对于清净传承的圣者、圆满正觉的诸佛来说，凭借密咒证悟圆满的加持，成就自性的显现，并向所化众生显现无量无边的身语意功德事业五种功德。 第二点，从“楞伽”至“宣说理解”之间阐述了这一点。楞伽的主人，阐述了从密咒中圣者显现的理由。这是为什么呢？因为没有密咒不遍及、不住留、不转化的法。任何有缘的圣者，一旦毫不颠倒地获得并证悟了密咒的确定性，那么，所有名言都成为无上菩提心的道。因此，无论想如何见和证悟，一切相都转变为象征的工具之镜。无论从至高圆满正觉的佛陀，到至下低劣的生物蚊子，从至大虚空，到至小极微之尘
English
Manifesting desired emanations, Unmixed, complete, spontaneously present, residing in great bliss. Thus it appears. Therefore, in terms of essence, because it is the basis, it is shown as the basis. As it says in that very text: The wisdom of the essence-abiding manifests as the Dharmakaya, Its light manifests as the five families with emanations. Thus it is said. Fourth, from "Emanation Body" to "appears as symbolic" is explained. From the different blessings of the Emanation Body, different letters, different words, immeasurable Dharma gates, and different relics of body and bone appear. These appear as symbols of the Great Vehicle Secret Mantra. Therefore, the meaning of how things arise from its blessings is not contradictory. The second part has three points: the proposition, the explanation of the reason, and the conclusion derived from it. The first point, from "Lanka" to "manifests as the teacher" is explained. Lord of Lanka, therefore, the meaning of the profound Secret Mantra is that for all phenomena, at all times, it appears clearly and unshakably as it is, it is the manifestation of self-nature essence. For the holy beings of pure lineage, the perfectly enlightened Buddhas, by the blessing of the complete realization of the Secret Mantra, the manifestation of self-nature is accomplished, and the immeasurable qualities of body, speech, mind, virtue, and activity, the five qualities, are manifestly revealed to those to be tamed. The second point, from "Lanka" to "proclaims understanding" is explained. Lord of Lanka, the reason for the appearance of holy beings from the Secret Mantra is explained. Why is that? Because there is no Dharma that is not pervaded by the Secret Mantra, does not abide in it, or is not transformed into the Secret Mantra. Any fortunate holy being who, without inversion, obtains and realizes the certainty of the Secret Mantra, then all terms become the path of supreme Bodhicitta. Therefore, however one wishes to see and realize, all signs are transformed into the mirror of the means to be symbolized. Whether from the supreme, perfectly enlightened Buddha, down to the lowest, inferior creature, the mosquito, from the greatest space, to the smallest atom of dust.
Chinese
以上。密咒如实之实相不动而坦然，自明而朗然，无碍而显现，极其明亮。行者断除疑惑，获得智慧之确信。为何如此？大密义于诸佛及众生，于一切名言皆无大小损益，因圆满了如实之五种语。一切法皆为密咒生起之基础，故成殊胜之密藏。如实宣说秘密之殊胜经典，必成大部。如实解释密义，故广为宣说。密咒以调伏者之智慧衡量，故普遍宣说。因此，此等一切法皆为如实之自性，本来即是如此，如是说：世间与出世间，如何显现、声名、存在之法，总相与自相一切，不杂、圆满、明晰，于圣者之行境中，显现为秘密之体性。如是，各乘之方便皆由此加持而显现，此处不依赖于任何方便。第三，从《楞伽经》至“示现完毕”之间已阐释。《楞伽经》之主，因此向上趋近是衡量推理。密咒之甚深意义，对于一切法，无有作者或他因，而是自性显现，以自性之推理和法性之理而成立，故应信受。如实成就之圣者诸佛，以自身之加持，示现并宣说大乘密咒，于所化众生之相续中显现完毕。第二分为二：广说和总结。第一，从《楞伽经》至“无有其他可得之处”之间已阐释。又《楞伽经》之主说：秘密之主，一切显现之事物即是密咒吗？或者除此之外的其他事物是密咒吗？或者一切事物之自性不显现即是密咒吗？或者非此二者是密咒吗？如是秘密之体性
English
Above. The reality of mantra as it is, is unwavering and serene, self-luminous and clear, manifestly unobstructed, and exceedingly bright. The practitioner cuts off doubts and gains confidence in wisdom. Why is this so? The great secret meaning, for all Buddhas and beings, has no great or small loss or gain in all terms, because it perfects the five kinds of speech as they are. All dharmas are the basis for the arising of mantra, therefore it becomes a sacred secret treasury. The sacred scriptures that reveal the secret as it is, certainly become a great volume. The secret meaning is explained as it is, therefore it is widely proclaimed. Mantra is measured by the intelligence of those to be tamed, therefore it is universally proclaimed. Therefore, all these dharmas are the very nature of reality, and since they are inherently suchness, as it is said: The worldly and the transcendent, how phenomena, sounds, and existing dharmas appear, all general and specific characteristics, are unmixed, completely perfect, and clear, in the realm of the noble ones, revealed as the essence of secrecy. Thus, the blessings of all the various vehicles' methods appear from this, and here there is no reliance on any method. Third, it is shown from "Laṅkā" to "the showing is complete." The lord of Laṅkā, therefore, approaching upwards is measured as reasoning. That profound meaning of mantra itself, for all dharmas, without an agent or other cause, appears by its own nature, and is established by the reasoning of self-nature and the logic of dharmatā, therefore it is to be believed. The Buddhas, the noble ones who have attained reality as it is, by their own blessings, show and proclaim the Great Vehicle Mantra, and the showing is complete in the continuum of those to be tamed. The second has two parts: detailed explanation and conclusion. First, it is shown from "Laṅkā" to "there is no other place to be found." Again, the lord of Laṅkā said: Lord of Secrets, is everything that appears mantra? Or is something other than that mantra? Or is the non-appearance of the nature of all things mantra? Or is something that is neither of these two mantra? Thus, the essence of secrecy
Chinese
为了确信事情的真相，通过排除障碍的方式提问。秘密主说道：拉ंका的主人啊！一切显现之物也不是真言。如果那是真言的话，因为事物显现于一切，那么说“真言”这个词本身也是矛盾的。例如，眼睛所见的景象，对众生也显现，对佛陀也显现。那么，众生的意识和佛陀的意念就没有区别了。如果显现之外还有真言，那也不是。如果除此之外还有真言，那么一切法就不会包含在真言的法性之中了。一切事物的自性，不显现，也不是真言。如果不显现是真言，那么认为空性是片面的，持有断灭见的人，也会有安住在圆满正等觉佛陀意念中的过失。凡非显现和非不显现二者，也不是真言。如果非二者是真言，那么寻找所谓的真言，除了上述二者之外，没有其他可以找到的地方，也有显现和不显现二者未包含在真言中的过失。像这样，以排除障碍的方式，阐明了甚深秘密之义的自性。第二部分，从“拉ंका”到“这就是真相”之间，说明了这一点。拉ंका的主人又说道：秘密主，那么，所谓的真言是什么呢？这是对事物本质的具体提问。秘密主说道：想要确定地说明本质，拉ंका的主人啊！所谓的真言，无论观察多少，仅仅显现时，也没有显现和不显现的二元性，所以无法说明这样的本质。不舍弃二者，并且从二元对立的本质中解脱出来，甚至连安立为中观的最高概念也无法确定，这就是远离一切偏见的，超越思虑言说的真相。第三部分分为三个方面：简要说明、详细解释和总结。第一部分，从“拉ंका”到“应该以最深奥的方式看待”之间，说明了这一点。
English
To ensure belief in the truth, questions were asked by way of eliminating obstacles. The Lord of Secrets said: O Lord of Lanka! All that appears is not mantra. If it were mantra, then because things appear to all, the very utterance of the word 'mantra' would be contradictory. For example, the appearance of form to the eye appears also to sentient beings and also to the Buddhas. Then, there would be no difference between the consciousness of sentient beings and the intention of the Buddhas. If there is mantra other than appearance, that is also not the case. If something other than that were mantra, then all dharmas would not be included in the nature of mantra. The non-appearance of the nature of all things is also not mantra. If non-appearance were mantra, then those who hold the view of annihilation, thinking emptiness is one-sided, would also have the fault of abiding in the very intention of the perfectly complete Buddha. That which is neither appearance nor non-appearance is also not mantra. If something that is neither were mantra, then searching for something called mantra, there would be no other place to find it other than the two mentioned above, and there would also be the fault that appearance and non-appearance are not included in mantra. Thus, the self-nature of the meaning of profound secrets is clarified by way of eliminating obstacles. The second part, from 'Lanka' to 'That is the truth,' shows this. Again, the Lord of Lanka said: Lord of Secrets, then what is called mantra? This is a specific question about the actual essence of the thing. The Lord of Secrets said: Thinking of definitely showing the essence, O Lord of Lanka! That which is called mantra, no matter how much it is observed, even in the mere appearance, there is no duality of appearance and non-appearance, so such an essence cannot be shown. Not abandoning both, and liberated even from the nature of non-duality, not even the slightest trace of establishing it as the Middle Way can be discerned, that which is free from all partiality, that which transcends thought and expression, that is what is spoken of. The third part has three aspects: brief explanation, detailed explanation, and conclusion. The first part, from 'Lanka' to 'It should be viewed with the utmost profundity,' shows this.