Chinese
哦！因此，五种分类是不清净的见解，如果证悟了大秘密意义的心髓，相对于从一切边见中解脱的正见来说，就被称为有污秽食物的见解。第三部分分为两点：未遮止邪见的回答，以及是否允许五种的回答。第一部分，从“薄伽梵”到“变得惊奇而哭泣”之间所展示的内容是：薄伽梵如此说道，聚集的会众获得了深呼吸的机会，见到了法性无生的意义，变得非常惊奇，为了断除即使不遮止而行持也不会被过失沾染的疑惑，于是祈请道：导师薄伽梵，那么我们的这些誓言，在秘密真言大乘中是如何没有被赐予的呢？当他们这样请求时，回答说如果如实证悟或见到，就不需要遮止。对聚集的眷属各自的誓言，在最胜秘密大乘中没有任何疑惑地容纳，因为没有各自混杂地圆满安住在法性中的缘故，对于这种道理，什么也没有遮止。为了请求其中的理由，于是祈请道：薄伽梵，那么为了什么没有遮止，请善说。薄伽梵说道：例如虚空自性不遮蔽，一切显现存在不遮止地显现一样，在秘密真言大乘的意趣清净的海洋中，就像虚空升起一样，在这个门中，见解和行为全部容纳，因此如果正确证悟，什么也不遮止，因为没有应舍弃的理由，因此一切清净的虚空显现，没有什么不是秘密真言。这样回答后，聚集的会众对不遮止也不执着的证悟感到由衷的欢喜，变得惊奇，因为以前不知道意义就在自身中，所以感到后悔而哭泣。第二部分，从“那时”到“完全圆满”之间所展示的内容是：那时，薄伽梵明明知道是否证悟，却说道：聚集的眷属们，你们听到了什么而哭泣呢？他们再次祈请道：薄伽梵，如此长久以来如此重大的事情，我们
English
Oh! Therefore, the five categories are impure views. If one realizes the essence of the great secret meaning, then compared to the correct view that is liberated from all extreme views, it is called a view with defiled food. The third part has two points: the answer to not blocking wrong views, and the answer to whether or not the five are allowed. The first part, from "Bhagavan" to "became amazed and wept," shows that when the Bhagavan spoke thus, the assembled gathering, having gained the opportunity to exhale deeply, saw the meaning of the unborn nature of reality and became very amazed. In order to dispel doubts about being defiled by faults even if practiced without restraint, they requested: Teacher Bhagavan, how is it that these vows of ours were not given in the Great Secret Mantra Vehicle? When they asked this, the answer was that if one truly realizes or sees, there is no need to restrain. The vows of each of the assembled retinue are accommodated in the Supreme Secret Great Vehicle without any doubt, because they completely abide in the nature of reality without being mixed separately. Therefore, nothing is restrained regarding the reason for this. In order to request the reason for this, they prayed: Bhagavan, then why was it not restrained? Please explain well. The Bhagavan said: Just as the nature of space does not obscure, and all appearances and existence appear without being obstructed, in the clear ocean of the intention of the Great Secret Mantra Vehicle, like the rising of the sky, in this door, all views and practices are accommodated. Therefore, if one correctly realizes, nothing is restrained, because there is no reason to abandon anything. Therefore, the appearance of the completely pure sky, there is nothing that is not Secret Mantra. After answering in this way, the assembled gathering, realizing without restraining or clinging, became amazed with joy and happiness, and wept with regret for not knowing that the meaning was within themselves before. The second part, from "Then" to "completely perfected," shows that then, the Bhagavan, knowing whether or not they had realized, said: Assembly of retinue, what have you heard that you are weeping about? They prayed again: Bhagavan, such a great matter for so long, we
Chinese
祈请道：以前未曾示现于世的，请您慈悲垂顾。于是依止于导师。世尊开示说：聚集的众生们，无有任何阻碍，各自的虚空心性本自成佛，仅仅是被各自的无明黑暗所遮蔽而未能见到而已。一切诸法的自性，显现于各自的虚空之中，对此既无需讲说也无需听闻，因为一切皆为大自在之体性，因此由谁向谁指示，又何须讲说呢？实则无需讲说。说完之后，世尊开示说：所有眷属，由于智慧显现了实相，因此无明即转变为智慧。在无二大智慧中显现之时，为了报答导师的恩德，并为了皈依上师，收敛四种姿态，肢体触地，以身体供养坐垫宝座，从而清净烦恼的障碍，并通过倾听佛法，清净所知的障碍。通过示现持明者的身体的无畏如狮子，神通如骏马，力量如大象，威严如孔雀等形象，圆满了足下坐垫宝座的作用。章节的名称是：在诸佛的意趣汇集的大经中，为了消除眷属中迷惑者未能见到实相的障碍，以及如以毒攻毒般，为了使他们与各自的思维和行为完全一致而进行调伏的教言，以历史故事的形式讲述，从而解脱了秘密眷属的相续之章节，即第三十六品之详细阐释。第六卷结束。第二部分是关于誓言的利益与损害以及问答的阐述，分为两部分：因难以修行而阐述利益与损害；为了确定而讲述问答。第一部分分为两部分：简略地阐述；详细地解释。第一部分是：从“那时”到“名声是这样的”之间进行阐述，此章节阐述了不了义。那时，楞伽的统治者菩萨，向秘密主询问了关于修持密咒的善与恶的差别。尊贵的秘密主，由哪位导师向哪位眷属传授而闻名的殊胜秘密，以及先前已经发生过的，先前已经修持过的那些
English
Having prayed, saying, "Please have compassion, which has never been shown to the world before," and having relied on the teacher, the Blessed One spoke: "The assembled beings, without any obscuration, their own sky-like mind is inherently enlightened, merely obscured by the darkness of their own ignorance and thus not seen. The very nature of all dharmas, appearing in the expanse of their own sky, there is no need for either speaking or listening, because everything is the nature of the great self, so who would show to whom, and what need is there to explain? There is no need." Having spoken thus, the Blessed One declared: "Whatever retinue, because the meaning itself appears to wisdom, whatever ignorance there is, that itself is transformed into wisdom. When it dawns as the great indivisible wisdom, in order to repay the kindness of the teacher, and to show devotion to the guru, contracting the four postures, striking the limbs on the ground, offering the body as a seat and throne, thereby purifying the obscurations of afflictions, and by listening to the Dharma with the ears, purifying the obscurations of knowledge. By demonstrating the fearlessness of the vidyādhara's body as a lion, miraculous power as a horse, strength as an elephant, and dominion as a peacock, etc., the action of the footstool throne is completely fulfilled." The title of the chapter is: In the Great Sūtra, the confluence of the intentions of all Buddhas, to dispel the obscurations of those deluded in the retinue who have not seen the meaning, and like curing poison with poison, to teach the means of taming them to be in complete accord with their own thoughts and actions, told in the form of a historical narrative, thereby liberating the continuum of those assembled secret retinue, that is, the detailed explanation of the thirty-sixth chapter. The sixth fascicle ends. The second part is about explaining the benefits and harms of vows and the questions and answers, divided into two parts: explaining the benefits and harms because it is difficult to practice; explaining the questions and answers in order to ascertain. The first part is divided into two parts: briefly stating; explaining in detail. The first part is: from "Then" to "The fame is like this" is stated, this chapter explains the provisional meaning. Then, the Bodhisattva, the lord of Lanka, asked the Lord of Secrets about the differences between the good and bad of practicing secret mantras. "O Lord of Secrets, that supreme secret, famous for being transmitted by which teacher to which retinue, and those that have occurred before, those that have been practiced before,
Chinese
讲述如何行持之故事的种种表达方式。 如此说之后，秘密主说道：楞伽之主，过去所发生的故事，关于秘密圣物的行持，即是如此。分为二：总的开示利弊，以及分别解说。第一部分有三：简要开示，详细解说，以及总结。第一部分，从“何处聚集之众”至“知晓吧”之间，所开示的是：聚集于彼处之众，向薄伽梵秘密主祈请：导师薄伽梵，以何秘密大密之圣物，如理行持而善妙，以及以何邪行而导致过失之行持，应如何了知？如是祈请后，楞伽之主，薄伽梵如是开示：大集会之众，以何等秘密真言如理行持与不如理行持，因极难区分，故应知晓分别。第二部分，从“为何如此”至“一切皆成彼性”之间，所开示的是：所说秘密行持之善恶之例，亦即根本续中所说之过去已发生章节中的前四个例子，以及秘密真言行持之善恶之例，皆在此处解释。若根本续所说之续部进行解释，则彼义将不确定，对此疑虑，实则有时门径清晰，有时广说，一般而言，因从根本中将支分广大分开，于所说续部中开示，故将消除疑惑。如是确定之后，行持之善恶出现，其原因何在？依譬喻而开示，这些譬喻作为一般密咒之譬喻是恰当的，首先是誓言之譬喻：此秘密圣物极似火，如火常持且善用，则如所愿而生。若不善用火，则将成为大火堆，焚烧一切使用者。
English
Various expressions of the story of how to practice. After saying this, the Lord of Secrets said: Lord of Lanka, the story of what happened in the past, regarding the practice of the secret sacred object, is like this. It is divided into two: a general indication of advantages and disadvantages, and a separate explanation. The first part has three: a brief introduction, a detailed explanation, and a summary. The first part, from "The assembly gathered where" to "Know it," indicates that the assembly gathered there requested the Bhagavan, Lord of Secrets: Teacher Bhagavan, with what secret great secret sacred object, practicing properly is excellent, and with what wrong practice does faulty conduct occur, how should we know? After such a request, Lord of Lanka, the Bhagavan said: Assembly of the great gathering, with what secret mantra is proper practice and improper practice, because it is extremely difficult to distinguish, therefore you should know the distinction. The second part, from "Why is that" to "Everything becomes that nature," indicates: The examples of good and bad secret practices mentioned, that is, the first four examples in the chapter of past occurrences in the root tantra, and the examples of good and bad secret mantra practices are all explained here. If the tantra spoken by the root tantra is explained, then its meaning will become uncertain. Regarding this doubt, in fact, sometimes the path is clear, and sometimes it is explained in detail. In general, because the branches are widely separated from the root, it is shown in the spoken tantra, so it will eliminate doubts. After ascertaining this, the good and bad of practice appear, what is the reason? It is shown by analogy, these analogies are appropriate as analogies for general mantras, first is the analogy of vows: This secret sacred object is very similar to fire, if fire is constantly held and used well, then it will arise as desired. If fire is not used properly, it will become a large pile of fire, burning all users.
English
GA. Just as burning a house from within also burns all the material objects. Similarly, an example of power is shown: This secret mantra is like water; whoever masters the technique of water and uses it well will experience joy and happiness as desired. Whoever is not skilled in the nature and technique of water, their actions will be scattered and may even lead to death. Furthermore, an example of conduct is shown: This sacred secret is like a fierce carnivorous beast; a fierce carnivorous beast takes the lives of others and destroys other things, but one who is skilled in technique can control it as desired. If one does not master the technique, it endangers one's own life. Furthermore, an example of view is shown: This secret mantra is like a precious jewel on the head of a snake; whoever fully masters the technique can joyfully and happily use that jewel, but whoever does not master the technique will lose their life or be separated from it. Furthermore, an example of the path of means is shown: Generally, there are also things like lotuses, but here it is like the Langtangtse shrub; whoever masters the technique can cut off severe fever, but whoever does not master the technique will be separated from the life force. Thus, an example of great compassion and the path of liberation is also shown: Whoever masters the technique, like a poison transformer, a gold transformer, and a darkness-transforming lamp, the small can also destroy the great. Whoever ascertains the secret meaning without inversion, everything will become clear in that very nature. The third is, from "Because of the great assembly" to "was bestowed" is shown: Because the great assembly has both faults and virtues, this sacred secret is difficult to practice. Previous erroneous practices of secret conduct occurred because the sacred secret was not recognized, so mistaken paths have occurred in the past. Whoever understands and recognizes it through mastery of technique, a non-erroneous path will also occur. Like the guidance below, whoever in the great assembly practices well and is skilled in practice through the great cloud of techniques that recognize the sacred secret