Chinese
他们祈请并请求说，请您按照您的见解，讲述与此相应的解脱之道的甚深之门。世尊称呼“楞伽之主”，是为了讲述历史。世尊回答说，他对眷属们信奉不颠倒之义感到非常高兴，面露微笑并应允，称呼他们说：“诸位种姓之子，你们这样请求甚好。然而，此秘密自性难以证悟，即使是安住于十一面观自在的诸佛和十地菩萨们也会产生怀疑，更何况你们难以置信呢？”世尊如此说道。聚集的众人祈请说：“世尊，我们并非一定会产生怀疑。因为诸佛世尊是宣说确定之义者，因此我们也会确定地领受。难道您要在这不确定的法轮之中宣说吗？”他们如此祈请。世尊说道：“诸位聚集的众人，我说一切法皆无确定性。这是为什么呢？因为没有任何法是恒常不变的。因此，你们各自的誓言也没有确定性。因为在过去和未来无数次的轮回中，每一次的生命都是不同的，同样，意乐不同，业不同，福分不同，地位高低不同，部类各异，相貌不同，种姓各异，颜色不同，生活不同，见解不同，行为不同，这十一种事物各自不同，无法执为一体，这是理所当然的。既然有这十二种不同，誓言也不确定，那么你们现在要确定地执取什么呢？因此，我说我所宣说的一切法的意义也是不确定的。”世尊如是说。第二部分分为两部分：提问和回答。第一部分从“此后”到“如此祈请”之间，表明了此后聚集的众人祈请道：“那么，世尊，我们所受持的誓言要确定地
English
They prayed and requested, "Please explain the profound door of the path of liberation that corresponds to your view." The Blessed One called "Lord of Lanka" to tell the story. The Blessed One replied, greatly pleased that the retinue believed in the non-erroneous meaning, smiling and granting permission, calling them, "Oh, sons of good family, it is good that you ask in this way. However, this secret nature is difficult to realize, even the Buddhas abiding in the eleven-faced Avalokiteśvara and all the bodhisattvas of the ten bhumis have doubts, what need to mention that it is difficult for you to believe?" The Blessed One spoke thus. The assembled gathering prayed, "Blessed One, we are not certain to have doubts. Because the Buddhas, the Blessed Ones, are those who teach the definitive meaning, therefore we will also definitely receive it. Are you going to teach in this wheel of dharma of uncertainty?" They prayed thus. The Blessed One said, "Oh, assembled gathering, I say that all dharmas are without certainty. Why is that? Because there is no dharma that is permanent and unchanging. Therefore, your respective vows are also without certainty. Because in the countless past and future rebirths, each life is different, similarly, intentions are different, actions are different, merit is different, status is high and low different, categories are different, appearances are different, lineages are different, colors are different, lives are different, views are different, behaviors are different, these eleven things are each different, it is impossible to hold them as one, this is reasonable. Since there are these twelve differences, the vows are also uncertain, so what are you going to definitely grasp now? Therefore, I say that the meaning of all the dharmas that I teach is also uncertain." The Blessed One spoke thus. The second part is divided into two parts: the question and the answer. The first part, from "Thereafter" to "prayed thus," indicates that thereafter the assembled gathering prayed, "Then, Blessed One, the vows that we hold to be definitely
Chinese
我怎么样呢？ 这样请问后，第二个回答有十个方面：对黑色的首领，展示未加矫饰的五无间罪的誓言；对女性们，展示未加矫饰的贪欲的誓言；对古浪，展示未加矫饰的与母亲、姐妹、女儿行淫的誓言；对比湿奴和依赖秘密语者，展示未加矫饰的杀生的誓言；对夏瓦尔巴，展示未加矫饰的谎言的誓言；对夜叉，展示未加矫饰的不予而取的誓言；对外道和邪见者，展示未加矫饰的邪淫的誓言；对罗刹女和恶心者，展示未加矫饰的享用誓言物的誓言；对卖淫女，展示未加矫饰的享用邪命的用具的誓言；对有痣者，展示未加矫饰的吃五肉的誓言。第一，从“薄伽梵”到“是无间誓言”之间进行展示。之后，薄伽梵以回答的方式说道：“聚集的众人们”，呼唤后好好地听着，真正誓言的附近展示是这样的，这样说了。从鲁特拉的誓言中返回，确定为五个部分，将任何五无间罪的誓言真正转变是隐秘意图的方式。根本和支分的誓言不衰减地守护，安住在瑜伽中的三摩地，如实地领悟意义的智慧，胜义和世俗二者无别的菩提心和大悲心，这五者在三时中无有间隔地不间断，这是真正的五无间罪的誓言。第二，从“贪欲”到“是誓言”之间进行展示。与第十个部分组合，真正的巨大贪欲的誓言是：轮回和法性二者中，后者不以智慧的见解舍弃，前者不以无缘的慈悲舍弃，不做这些是真正贪欲的巨大誓言。第三，从“母亲”到“说是陀罗尼”之间进行展示。与第二个部分组合，母亲、姐妹和女儿们是基础，因为是俱生和自己所生的缘故，与法性和五种智慧相同，从自性觉性中自然显现的智慧
English
How am I? After this question was asked, the second answer has ten aspects: To the black leader, showing the unadulterated vow of the five inexpiable sins; to the women, showing the unadulterated vow of lust; to the Kulang, showing the unadulterated vow of engaging in sexual acts with mother, sister, and daughter; to Vishnu and those who rely on secret words, showing the unadulterated vow of killing; to the Shavara, showing the unadulterated vow of lying; to the Yaksha, showing the unadulterated vow of taking what is not given; to the heretics and those with wrong views, showing the unadulterated vow of sexual misconduct; to the Rakshasa and the disgusting ones, showing the unadulterated vow of consuming sacramental substances; to the prostitutes, showing the unadulterated vow of using the tools of wrong livelihood; to those with moles, showing the unadulterated vow of eating the five meats. First, it is shown from "Bhagavan" to "is the inexpiable vow." After that, the Bhagavan answered, saying, "Gathered assemblies," after calling out, listen well, and the near demonstration of the true vow is like this, he said. Returning from the vow of Rudra, fixing it into five parts, transforming any vow of the five inexpiable sins is the way of hidden intention. The root and branch vows are guarded without diminishing, the samadhi that abides in this yoga, the wisdom that realizes the meaning as it is, the mind of enlightenment that is inseparable from the ultimate and conventional, and great compassion, these five are uninterrupted in the three times, this is the true vow of the five inexpiable sins. Second, it is shown from "lust" to "is the vow." Combined with the tenth part, the vow of true great lust is: among samsara and dharmata, the latter is not abandoned by the view of wisdom, and the former is not abandoned by objectless compassion, not doing these is the great vow of true lust. Third, it is shown from "mother" to "is said to be dharani." Combined with the second part, mothers, sisters, and daughters are the basis, because they are co-emergent and born from oneself, they are the same as dharmata and the five wisdoms, the wisdom that naturally arises from self-awareness
Chinese
三者。不执着于这些和三时，被称为如来藏。第四，从“对于谁”到“对他做”之间所说，与第三和第十三结合。如果考虑到对怀有嗔恨和依赖秘密语的人进行杀生，那么瑜伽士中的谁能够如实地揭示法性无生的意义，从而正确理解并见到意义，从而耗尽所有存在的种子并拔除根源，因此在未来世不再接受生命的权能，并且轮回的延续被切断并分离。摧毁一切法为空性，并前往无所缘，这被称为杀生。第五，从“事物”到“伟大”之间所说，与第十一结合。真实的谎言是，由于一切法本来就无自性，因此从无事物中显现出不间断的自性，并在执着的面孔上显现为各种事物。因此，说一切法的显现都无自性，是显示显现而不成立的意义的象征。这是所有胜者的神圣教言，是真实谎言的欺骗的伟大誓言。第六，从“他人的”到“誓言”之间所说，与第四结合。对于如意宝般的他人享用之物的秘密教言，以对胜者的意图具有信心、精进和智慧来信奉，并通过禅定的光芒如实地获取，为了使自己和他人都能获得伟大的菩提，将神圣的教言置于证悟的状态，并用忆念的铁钩来吸引显现智慧之本体的方法，并用智慧的力量来获取，因为没有施予者和接受者，所以不予而取的伟大誓言。第七，从“那本身”到“伟大”之间所说，与第五和第十二结合。想要不加改造地证悟自然成就的伟大如来藏本身，因此，从分别念执着于相状中返回，想要证悟在二无中如实修行的意义，因此要将整体作为法性来做。
English
The three. Not clinging to these and the three times is said to be the essence of Suchness. Fourth, what is taught from "To whom" to "Do to him," combined with the third and thirteenth. If one considers killing those who harbor hatred and rely on secret words, then which yogi can truly reveal the meaning of the unborn nature of Dharma, thereby correctly understanding and seeing the meaning, thus exhausting all the seeds of existence and uprooting the foundation, so that in future lives they will not take the power of life and the continuum of rebirth will be cut off and separated. Destroying all dharmas into emptiness and going to the unconditioned is what is called killing. Fifth, what is taught from "Things" to "Great," combined with the eleventh. The true lie is that since all dharmas are originally devoid of essence, the unceasing nature arises from the absence of things and manifests as various things on the face of attachment. Therefore, saying that the appearance of all dharmas is without essence is a symbol of showing the meaning of appearing but not being established. This is the sacred command of all the victorious ones, the great oath of deception of the true lie. Sixth, what is taught from "Others'" to "Oath," combined with the fourth. For the secret instruction of others' enjoyment, like a wish-fulfilling jewel, with faith, diligence, and wisdom following the intention of the victorious ones, and truly obtaining it through the light of meditative concentration, in order to benefit both oneself and others for the sake of great Bodhi, placing the sacred instruction in the state of realization, and attracting the means of manifesting the essence of awareness with the iron hook of mindfulness and taking it with the power of wisdom, since there is no giver and no receiver, the great oath of taking what is not given. Seventh, what is taught from "That itself" to "Great," combined with the fifth and twelfth. Wanting to realize the great Suchness itself, which is naturally accomplished, without alteration, therefore, returning from clinging to characteristics with conceptual grasping, wanting to realize the meaning of truly practicing in non-duality, therefore, one should do the whole as the nature of Dharma.
Chinese
即使它与相状相违背，由于依赖于破立，也不能真实成立，因此，行于未被改造的本真之义，即是于境法性证悟的智慧结合的大誓言。第八，从“誓言”至“不改变”之间所说，与第七和第九相合。誓言、三摩地、智慧、菩提心性以及大悲五者的体性已述完毕。与大肉、粪便、小便、精液和血液这五种事物结合，正如所说：誓言是肉，三摩地是粪，智慧是小便，心是精液，大悲是血，是意义的基础，是净化颠倒，是意义的精华，为了对众生生起贪执，是殊胜的圣物，为了果的意义，是因的精华。此乃一切法之真实的资具，若不具备此资具，则自他以及佛法的意义都不能圆满成就。第九，从“颠倒”至“转变”之间所说，与第八相合。由于成为产生轮回果的因，因此，颠倒生活的资具也包括：坏聚见、边见、邪见、见取见、戒禁取见这五种见，以及贪欲等五种烦恼，还有黑白无动的三种业，以及二十种近烦恼，以及享用色声等五种欲妙，以及对男女二者的贪执等七种。将这五类混合在一起使用，也被称为颠倒的生活，因为它安住于产生轮回的巨大因中，所以会转变为颠倒的资具。第十，从“颠倒”至“依赖则说”之间所说，与第六相合。颠倒行持的五种见，即坏聚见、执边见、邪见、见取见、戒禁取见。这五者具有边际的过患，被称为五种肉，即所说的五种见，此处分为五类来显示，即从差别和总体的角度。
English
Even if it contradicts characteristics, it cannot be truly established because it relies on affirmation and negation. Therefore, acting upon the genuine meaning that is not artificial is the great samaya of combining the wisdom that realizes the nature of phenomena. Eighth, from "Samaya" to "does not change" is explained, combined with the seventh and ninth. The nature of the five: samaya, samadhi, wisdom, the very nature of bodhicitta, and great compassion, has been explained. This union with the five things: great flesh, feces, urine, semen, and blood, is as it is said: Samaya is flesh, samadhi is feces, wisdom is urine, mind is semen, compassion is blood, the basis of meaning, the purification of inversion, the essence of meaning, the supreme sacred object for generating attachment to beings, the essence of the cause for the sake of the fruit. This is the true equipment of all dharmas, and if one does not possess this equipment, the meaning of oneself, others, and the Dharma will not be perfectly accomplished. Ninth, from "Inverted" to "is transformed" is explained, combined with the eighth. Because it becomes the cause for producing the fruit of samsara, the equipment for inverted living also includes: the view of the perishable aggregate, the view of extremes, the wrong view, the view of holding views as supreme, the view of holding moral discipline and asceticism as supreme, these five views, as well as the five afflictions such as desire, the three kinds of karma, white, black, and unwavering, as well as the twenty near afflictions, as well as indulging in the five objects of desire, such as form and sound, and the attachment to both male and female, which are seven. Combining these five categories and using them in a mixed way is also called inverted living, because it abides in the great cause of generating samsara, so it will be transformed into inverted equipment. Tenth, from "Inverted" to "if relied upon, say" is explained, combined with the sixth. The five views of acting in an inverted way, namely, the view of the perishable aggregate, the view of clinging to extremes, the wrong view, the view of holding views as supreme, and the view of holding moral discipline and asceticism as supreme. These five have the fault of being extreme, and are called the five meats, that is, the five views that have been explained, and here they are shown divided into five categories, that is, from the perspective of difference and generality.