English
Also, it appears without obstruction, and since nothing is used in appearance, it is non-dual, not separate from everything, which is the very reality of not abandoning all separation. That which is shown closely is like this: the appearance of the letters of an image is the substance because the letters and meaning are inseparable. The suchness of the inseparability of the Dharma nature, whatever is the secret substance, that is the image of the letters. Thus, whatever is the inseparability of the meaning of the substance secret mantra and the letters of the image, that itself is the essence of self-awareness, the secret and supreme realm of enlightenment. Whatever dharani is the secret, supreme essence, bodhi meaning, and letters that are not separate and inseparable, that is both substance and image. The second is: from "However secret" to "That reality is the dharani" is shown. However, for example, like the ripples of the sea, although various things appear, they do not arise from others. Likewise, the supreme secret is like the ocean, and all the letters and so on that arise from blessings are like waves. Since these two, meaning and image, have not been established separately from the beginning, there is no division into two. Liberated from the extremes of being counted separately. Even the mere term of the middle, which is established as the Middle Way, is invisible and cannot be grasped. Because it cannot be completely destroyed by the opponent, it is seen by the Victorious Ones as abiding in the unchanging essence. Therefore, since the meaning is grasped without error, that very reality is the nature of the dharani and its reason. That is the first dharani. The second is: from "Similarly, in any way" to "the dharani of secret mantra" is shown. Similarly, the nature of form, the letters and meaning, the secret and supreme itself, is one in the Dharma nature that is uncreated from the beginning, so it cannot be divided in any way, and it is immutable, so it cannot be destroyed by the opponent, and it cannot be grasped at any extreme, so it is invisible, and since there is no good or bad, it is equality itself, and since the essence is not lost, it is immutability itself, and since emptiness is limitless and clear, it is the nature of the sky, and it is the imputed name and the words of sound and its base letters and the meaning to be expressed and not the field of activity, so it is the secret mantra, the secret and supreme itself.
Chinese
不使用其他方法而增长，为了不退转，所以一定成立名为誓言的名称。第二，从《楞伽经》的“不应生果”之间所显示的内容是：楞伽的主人，例如金刚萨埵是诸佛的行境，是成为究竟的殊胜密意，以文字和意义两种为例来显示。如果将金刚萨埵的身体影像放在某个愚人的面前，那个愚人会怎么想？楞伽说：秘密主，他是这样想的，这不是金刚萨埵本身，但它仅仅是和金刚萨埵相似。秘密主说：楞伽的主人，因此，当殊胜的引导者们观察时，在不可思议的法界中，金刚萨埵和他的影像二者不是各自独立存在的。那是什么原因呢？因为二者的自性是真如，即是如来藏。如果二者是分离的，那么执着于影像就不会产生结果。第二，从《楞伽经》的“因为没有获得体验”之间所显示的内容是：楞伽的主人又说：秘密主，本体和影像之间没有差别吗？说：楞伽的主人，在无知的状态下，才说影像和它所象征的意义，这仅仅是显现而已。如果殊胜者们使真如变得强大，那么二者之间没有任何差别。说：秘密主，那么影像和金刚萨埵没有差别，用词语和文字来表达诸法的差别，以及影像象征意义，用表示所象征之物的名称做什么呢？以不顺从者的姿态提问。回答说：楞伽的主人，这我已经用前面“在无知的状态下，才说影像和它所象征的意义，这仅仅是显现而已。如果殊胜者们使真如变得强大”的语句消除了疑惑。对于下劣者来说，文字的影像象征意义是没有矛盾的，很好。
English
Without employing other means, it grows, and in order not to regress, the name "Samaya" (vow) is definitely established. Secondly, what is shown from the Lankavatara Sutra, between "it is not appropriate to give rise to fruit," is: The lord of Lanka, for example, Vajrasattva is the ultimate noble intention that has become the field of activity of all Buddhas, and it is shown with the example of two, letters and meaning. If an image of the body of that Vajrasattva is placed in front of some fool, what does that fool think? Lanka said: Lord of Secrets, he thinks like this, this is not Vajrasattva himself, but it is merely similar to this. The Lord of Secrets said: Lord of Lanka, therefore, when the noble guides look, in the realm of the inconceivable, Vajrasattva and his image are not separate and independent from each other. What is the reason for that? Because the nature of the two is Suchness, that is, Tathagatagarbha. If the two were separate, then clinging to the image would not produce results. Secondly, what is shown from the Lankavatara Sutra, between "because experience has not been gained," is: Again, the lord of Lanka said: Lord of Secrets, is there no difference between the actual object and the image? Said: Lord of Lanka, in the state of ignorance, one speaks of the image and the meaning it represents, it is merely an appearance. If the noble ones make Suchness powerful, then there is no difference between the two. Said: Lord of Secrets, then there is no difference between the image and Vajrasattva, what is the use of expressing the differences of phenomena with words and letters, and the image symbolizing meaning, and the name indicating the symbolized object? Asked in the manner of an unruly opponent. Replied: Lord of Lanka, I have already dispelled the doubt with the previous statement, "In the state of ignorance, one speaks of the image and the meaning it represents, it is merely an appearance. If the noble ones make Suchness powerful." For the inferior, there is no contradiction in the image of letters symbolizing meaning, it is good.
Chinese
因此显示了有必要这样做。说道：秘密主，如果是为了迁就智慧低下者而说，并且显示了相，那么那些智慧高超者，也以菩提之行难以做到的大努力来精进，从而很好地创造，并显示为所诠释和能诠释，那又有什么用呢？这是因为对智慧低下者显示了努力所象征的意义，智慧高超者也对努力不满足而提出的疑问。说道：楞伽的主人，事情确实是这样，但为了引导那些执着于相的人，那些殊胜的智慧者虽然看似努力，但并非仅仅为了自己。为了使那些未脱离分别念的人通过修行来端正，并且那些智慧高超者，也因为尚未获得以微小的努力，通过伟大的方便来成就卓越的诀窍，而没有获得在见、修、行的大义上已经完成的体验，因此也有必要去串习，所以为了具备自他二者的利益，才会有必要这样做。第三是，从“楞伽”到“应知为法性”之间所显示的。楞伽的主人，从如实之性中，在三时中持续不断地显现文字等幻化。这些显现的相似之处有两个，就像如意宝珠中产生所需之物，或者像在虚空中布置云彩一样，从一无所有中显现和产生一切，这是在不同的想法面前，像这两个例子一样，无论多么微小的努力，都能扩展成众多的果实，因此轮回和涅槃的一切法，这种显现本身就是从一无所有中显现为技艺的幻化。因此，这些语言的影像，也应知为从毫无根基中显现的法性，是不混杂、完全圆满的事物实相。第五部分分为两点：总的来说，详细地解释。第一点是，从“楞伽”到“将成为智者并解脱”之间所显示的。楞伽的主人，影像的化现是不同的，语言的影像显现为文字。文字的化现是这样的：各个文字的名称、产生方式、形状、自性、声音、作用、门、类别和文字的基础等都是法性。
English
Therefore, it shows that it is necessary to do so. Said: Lord of Secrets, if it is said to accommodate those of low intelligence and to show the characteristics, then what is the use of those of great wisdom also striving with great effort, which is difficult to do in the practice of Bodhi, so as to create well and show what is to be interpreted and what can be interpreted? This is because it shows the meaning symbolized by effort to those of low intelligence, and those of great wisdom also ask questions because they are not satisfied with effort. Said: Lord of Lanka, that is indeed the case, but in order to guide those who are attached to characteristics, those supreme wise ones, although they seem to be striving, are not only for themselves. In order to correct those who have not separated from conceptual thoughts through practice, and those of great wisdom, also because they have not yet obtained the secret to achieve excellence with small efforts through great means, and have not obtained the experience of having completed the great meaning of view, meditation, and practice, it is also necessary to practice, so in order to have the benefit of both self and others, it will be necessary to do so. The third is what is shown from "Lanka" to "should be known as Dharma nature." Lord of Lanka, from the nature of reality as it is, letters and other illusions appear continuously in the three times. There are two similarities in the appearance of these, just like the wish-fulfilling jewel produces what is needed, or like arranging clouds in the sky, everything appears and arises from nothing. This is in front of different thoughts, like these two examples, no matter how small the effort, it can expand into many fruits, so all the dharmas of samsara and nirvana, this appearance itself appears as the illusion of skill from nothing. Therefore, these images of speech should also be known as the Dharma nature that appears from no foundation, which is the unmixed and completely perfect reality of things. The fifth part is divided into two points: In general, explain in detail. The first point is what is shown from "Lanka" to "will become wise and liberated." Lord of Lanka, the manifestation of images is different, the image of speech appears as letters. The manifestation of letters is like this: the names of each letter, the way they arise, the shape, the nature, the sound, the action, the door, the category, and the basis of the letters are all Dharma nature.
Chinese
如实的那样真如秘密，就会完全地见到和了知。因此，他就会精通一切法，并且完全解脱。这是文字的幻化之数量和功德的显示。第二部分有九个方面：各自的名称、从何处产生的方式、变化的形象、自性为何、文字的声音、所作的事业、产生的门径、排列的方式、以及文字的基础的详细解释。第一方面是：其中，楞伽的主宰，文字的名称。以及，那些应当被理解为文字的名称。通过这些来显示。其中，楞伽的主宰，文字的名称是这样的。通过趋向于类别来区分，这是解释名称，即文字和意义的实物，无论内外都不存在，各自所象征的也不会改变，作为一种概念，被赋予各自的名称。一般来说，在根本续《普集智慧》中说：文字的众多支分，都融入自性阿之中。如是说，各自的声音如何显现也不会改变，但除了阿之外别无他物，被转译、组合和引申，此处是引申的声音，作为象征。这里也有：解释基础和显现的文字，解释元音和加持的文字，解释普遍存在的支分文字这三种。第一种也有三十六个，第一个是：正如所说：阿是阿努萨瓦（藏文：ཨ་ནུ་སརྦ་，梵文天城体：अनुसर्व，梵文罗马拟音：anusarva，汉语字面意思：随一切），一切法不生变。因此，象征无生之义的文字，名字被命名为阿，从阿努萨瓦之声引申而来，象征着一切法不生、无生、不变。如是说，《秘密藏续》中说：阿是不生，即是真如。以及，《普集》中说：阿是不生之智慧，显示一切自性为空性。第二是：同样地，迦是羯磨（藏文：ཀརྨ་，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业），事业。如是说，象征行为的文字，名字被命名为迦，是从羯磨之声引申而来的词语概念。在《普集》中说：迦是行为的智慧，通过事业显示一切解脱。如是说。第三是：佉是空（藏文：ས་མེ་ན་，梵文天城体：ख，梵文罗马拟音：kha，汉语字面意思：空），弥那（藏文：ས་མེ་ན་，梵文天城体：मेन，梵文罗马拟音：mena，汉语字面意思：弥那）是遍布。如是说，象征遍布的文字，名字被命名为
English
That very secret of Suchness as it is, will be truly seen and known. Therefore, he will be skilled in all dharmas and will be completely liberated. This is the teaching of the number and qualities of the emanations of letters. The second part has nine aspects: their respective names, how they arise, the form of transformation, what their nature is, the sound of the letters, the actions they perform, the gate of arising, the arrangement of categories, and a detailed explanation of the basis of the letters. The first aspect is: Among them, the Lord of Lanka, the name of the letter. And, those should be understood as the names of the letters. This is shown through these. Among them, the Lord of Lanka, the name of the letter is like this. By distinguishing through approaching categories, this is explaining the name, that is, the letters and the objects of meaning, which do not exist either internally or externally, and what each symbolizes does not change, as a concept, they are given their respective names. In general, in the root tantra 'The All-Gathering Awareness,' it says: The many branches of letters, all gather into the nature of A. As it is said, the sound of each as it appears does not change, but there is nothing other than the nature of A, which is translated, combined, and derived, here it is the derived sound, acting as a symbol. Here also, there are three: explaining the basic and clarifying letters, explaining the vowel and blessing letters, explaining the all-pervading branch letters. The first also has thirty-six, the first is: As it is said: A is anusarva (藏文：ཨ་ནུ་སརྦ་，梵文天城体：अनुसर्व，梵文罗马拟音：anusarva，汉语字面意思：随一切), all dharmas are unborn and unchanging. Therefore, the letter that symbolizes the meaning of unborn, the name is named A, derived from the sound of anusarva, symbolizing that all dharmas are unborn, unarisen, and unchanging. As it is said, in the 'Secret Essence Tantra' it says: A is unborn, that is Suchness. And, in 'The All-Gathering' it says: A is unborn wisdom, showing all nature to be emptiness. The second is: Similarly, Ka is karma (藏文：ཀརྨ་，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业), action. As it says, the letter that symbolizes action, the name is named Ka, which is a conceptual term derived from the sound of karma. In 'The All-Gathering' it says: Ka is the wisdom of action, showing all liberation through action. As it is said. The third is: Kha is space (藏文：ས་མེ་ན་，梵文天城体：ख，梵文罗马拟音：kha，汉语字面意思：空), mina (藏文：ས་མེ་ན་，梵文天城体：मेन，梵文罗马拟音：mena，汉语字面意思：弥那) is pervasive. As it says, the letter that symbolizes pervasiveness, the name is named