English
Oṃ. Firstly, there are five aspects: introducing mantra practitioners to Suchness, introducing Pratyekabuddhas to the door of appearance, introducing Śrāvakas to the door of learning, introducing Cittamatrins to the door of view, and introducing Madhyamikas to the Vajra of Space. The first aspect, from "Lord of Laṅkā" to "Space is not eaten by demons," teaches: Lord of Laṅkā, furthermore, through the deeds of particularly special altruistic conduct, for the sake of the Buddhas abiding in the earlier expedient mantra, the later expedient, and Mahāyoga, by allowing the establishment of inconsistencies, the conduct of the great secret mantra of truth, the intention of the supreme yogis is completely spoken. The supreme, innermost intention of the victorious, perfect Buddhas is the great secret mantra vehicle itself. Since all things are contained within the unborn mind of enlightenment, and there is no other reason, therefore, by seeing, realize it in that way. By conduct, there is no acceptance or rejection of anything, but entering into equality and abiding without change, therefore, undoubtedly, the supreme Dharmakāya, equal to the Vajra of Space, will be attained. Therefore, without doubt, practice seeing and conduct in that way. The second aspect, from "Laṅkā" to "certainly determined," teaches: Lord of Laṅkā, furthermore, similar to the above, the meaning of introducing Pratyekabuddhas to mantra is: constantly entering or determining the lineage of Pratyekabuddhas, because they are born in the desire realm, possessing discrimination, attaining enlightenment without relying on a guru, in order to guide the Pratyekabuddhas into the great secret mantra Mahāyāna, the magical manifestations of the body appear uninterruptedly, holding in accordance with the meaning of the intention, which is indestructible like a vajra, therefore, this secret instruction of the Mahāyāna is spoken. Moreover, the nature of speech is the self-aware vajra, the unconditioned itself, being free from expression, therefore, without letters, the Dharma is not spoken. The nature of the body is the self-aware vajra, the self-born wisdom, the play of self-appearance, benefiting others and showing deeds through the magic of appearing in any form, such as peaceful and wrathful deities, in this way guiding the individuals of the Pratyekabuddhas.
Chinese
因此，通过以使其各自的方式展示其各自的意图的方式引导，进入了这个秘密真言之门的途径。确信其本质是秘密，并如实地实现了它。第三个是，从《楞伽经》的“确信是神圣的”之间所展示的。楞伽的主人，又是秘密之王的那位，为了适应声闻乘的见解和禅修，为了引导进入秘密真言，将三门之学不间断地转变为金刚三身的自性，并宣说了这个确信所守护的乃是大乘的方法。口语、言语和意念的守护是三、四、三，也就是十善业本身，在秘密真言的语境中，三门是智慧金刚，因此，作为其事业的十善业也被确认为如同金刚一般，因为没有特别需要守护的，戒律是完全清净的。由于他没有放弃自己的行为而进入了秘密真言，因此，声闻乘涅槃的寂静，安住于一处的意念也被引入了这个大乘秘密之王中。确信其本质是神圣的秘密。第四个是，从《楞伽经》的“确信是神圣的”之间所展示的。楞伽的主人，然后又是那位神圣的人，为了引导安住于瑜伽行唯识宗和瑜伽行中观宗的瑜伽士菩萨的宗派进入伟大的秘密，宣说了他自己的见解就是金刚乘。因此，宣说了这个。所有事物的法都是心识的显现，就像眼翳使人看到毛发的轮廓一样，看到不同的事物是心识的错觉显现，是世俗的。因此，客体的显现并非独立存在，与认为智慧刹那的连续是究竟的常存是一致的。在这里，所有法都是自识的真如，智慧是神圣秘密的自性，通过与自然显现的相似之处，那些行唯识行的人的心识的显现，被引入了这个大乘深奥秘密之门，确信其本质是神圣的秘密。第五个是，从《楞伽经》的“人
English
Therefore, by guiding in a way that shows their respective intentions in their own way, the path to enter this door of secret mantra is opened. It is ascertained that its essence is secret, and it is realized as it is. The third is, from the "Laṅkā..." to "certainly sacred." It is taught by the passage in between. The lord of Laṅkā, also the lord of the supreme secret, in order to adapt to the view and meditation of the Śrāvakas, and in order to guide them into the secret mantra, made the three trainings of body, speech, and mind inseparable as the essence of the three vajras, and declared this method of ascertaining what is to be protected as the Great Vehicle. The objects of protection of speech, words, and mind are three, four, and three, that is, the ten virtues themselves. In the context of secret mantra, the three doors are wisdom vajras, so the ten virtues, which are their activities, are also ascertained to be like vajras. Since there is no special need to protect them, the monastic discipline is completely pure. Since he entered the secret mantra without abandoning his own conduct, even the mind of the Śrāvakas, which is peaceful and dwells in one place at the end of nirvāṇa, was brought into this king of great secret, and it was ascertained that its essence is a sacred secret. The fourth is, from the "Laṅkā..." to "certainly sacred." It is taught by the passage in between. The lord of Laṅkā, then again that holy person, in order to guide the Yogācāra-Vijñānavāda and Yogācāra-Madhyamaka schools of the bodhisattvas who abide in the tenets of yoga into the great secret, declared that his own view is the Vajrayāna. Therefore, this was declared. All phenomena of objects are ascertained to be the self-awareness of the mind's appearance. For example, just as when eye disease arises, one sees a hair wheel, seeing different objects is a conventional appearance of mental delusion. Therefore, the appearance of objects does not exist independently. It is in accordance with the belief that the continuous moment of wisdom is also ultimately permanent. Here, too, all dharmas are the suchness of self-awareness, and wisdom is the essence of the sacred secret. Through the similarity of the natural appearance, the consciousness of those who practice Vijñānavāda is brought into this door of the profound secret of the Great Vehicle, and it is ascertained that its essence is a sacred secret. The fifth is, from the "Laṅkā..." to "per
Chinese
目标完全确定。如是等等所说。楞伽的主人。此后又是大士，为了将所有那些法之边际戏论完全消除，与中观派的主张相符而引入密咒，中观派将胜义中不生如虚空般显现的见解，作为二无边离之自性金刚乘，宣说了此意义。又是谁在中观的这个场合，凭借大缘起的理证等等，仅仅是缘起聚合，在那时，由于没有成立为相的自性，从而消除有边，又由于显现为幻化，无边也解脱。如是确定完全消除二边，对于没有认定为这种自性的空性之上的中观，在此安立于二无边离大自在自性平等性中。中观派的心性也从此门进入，安立于不观待于胜义边离大中观的极密秘密，完全确定种姓，安住于大乘胜位。第二，有九种：引入愚痴者，引入贪欲者，引入嗔恨者，引入嫉妒者，引入离间者，引入傲慢者，引入食肉者，引入空行之族，引入所有世间人。第一，从“楞伽”开始，到“完全确定乘”。如是等等所说。上面出世间者是进入见解的隐秘意趣，但对于世间人没有说见解，所以是进入行持的隐秘意趣。对于愚痴者，以与之相应的方式调伏，是殊胜方便。那么，如何将轮回的道路也转为正确的道路呢？楞伽的主人。这样称呼集结者，讲述历史是：此后又是导师圣士，为了与世间人各自的见行相应而开示，并引入密咒，为了梵天等所化之愚痴者，为了由其自身解脱，不舍弃无明愚痴而金刚
English
The aim is completely determined. As stated up to that point. Lord of Lanka. Then again, that great being, in order to completely eliminate the extremes of all those dharmas, in accordance with the tenets of the Madhyamikas, introduced mantras. The Madhyamikas consider the view that is unborn in the ultimate sense, clear like the sky, as the essence of the Vajrayana, which is non-dual and free from extremes, and he declared the meaning of this. Furthermore, whoever in this context of Madhyamika, relying on the reasoning of great dependent origination and so forth, at the mere aggregation of dependent origination, because it is not established as the nature of an appearance, eliminates the extreme of existence, and because it appears as mere illusion, the extreme of non-existence is also liberated. Thus, having definitively eliminated both extremes, the Madhyamika, who considers emptiness to be the essence without identifying it as such a nature, here establishes it in the non-dual, extreme-free, great, self-existing equality. The Madhyamikas also enter the nature of mind through this door, establishing it in the supremely secret, great Madhyamika, which does not even perceive extremes, thus fully determining the lineage and abiding in the supreme position of the Great Vehicle. Secondly, there are nine: Introducing the deluded, introducing the desirous, introducing the hateful, introducing the jealous, introducing the slanderous, introducing the arrogant, introducing the meat-eaters, introducing the lineage of the Dakinis, introducing all worldly people. First, from "Lanka" to "completely determined vehicle." As stated up to that point. The above transcendent ones have a hidden intention of entering the view, but since the view is not spoken to worldly people, it is a hidden intention of entering the practice. For the deluded, taming them in a way that is consistent with that method is a wonderful means. So, how does one turn the path of samsara into the correct path? Lord of Lanka. Thus, calling the compiler and recounting the history is: Then again, the teacher, the holy being, in order to teach in accordance with the views and practices of each of the worldly people and introduce them to the secret mantras, for the sake of the deluded to be tamed, in order to be liberated by themselves, without abandoning the ignorance of delusion, the Vajra
Chinese
为了确定至高乘的意义，宣说了这个殊胜的方便，并作了开示。对于存在于内外世间众生相续中的愚痴自性，即使是微小的偏差也不允许有，因为本来在自证大智慧的虚空中显现，与菩提心金刚的体性无二无别地产生。如此证悟，愚痴本身便自显为无二的金刚大菩提，因为不是从其他地方寻找而产生的无分别之义，所以是不可舍弃的，这样开示之后，将愚痴者的心也置于这无二之义中，从而确定他们完全属于大秘密金刚乘。第二是，从“楞伽”到“完全确定乘”之间所表示的，楞伽的主人。此外，那位殊胜的士夫，为了那些贪欲者，如古浪摩诃提婆等，为了让他们通过贪欲本身而解脱，不舍弃贪欲本身，而将之作为智慧金刚的殊胜方便，宣说了这个，并作了开示。对于世间的众生，内在充满动摇之心的有情，由于微尘色相的因缘，无论男女，凡是有贪恋和执着的，以及特别是欲望世界的主宰古浪和乌摩提婆，他们沉溺于性爱，贪恋和执着也相同，因此调伏的方法是淫欲以淫欲调伏，以及不以淫欲调伏，淫欲以亲近调伏的特殊方便，贪恋本身自显为无贪恋的智慧金刚，不可阻挡，毫无障碍地开示，并将贪恋执着者的心置于大秘密无二之义中，从而确定他们完全属于大秘密乘。第三是，从“楞伽”到“完全确定乘”之间所表示的，楞伽的主人。然后，导师殊胜的士夫，为了那些应被调伏的，如童子遍入等，为了让嗔恨者通过行为本身而解脱，意在用无二的利器杀死他们，杀戮斩断也显示为真实大金刚乘的事业，开示了这个方便的秘密。
English
In order to ascertain the meaning of the supreme vehicle, this excellent method was taught and instructed. Regarding the nature of ignorance that exists in the continuum of all beings in the inner and outer worlds, not even the slightest deviation is allowed, because it inherently arises in the expanse of self-aware great wisdom, inseparable in essence from the vajra of bodhicitta. Having realized this, ignorance itself spontaneously arises as the non-dual great vajra bodhi, because the meaning of non-duality is not found by searching elsewhere, it is therefore not to be abandoned. Having taught this, he placed the minds of the ignorant ones in this meaning of non-duality, thereby ensuring that they were fully established in the great secret vajra vehicle. Secondly, from "Lanka" to "completely ascertain the vehicle" is what is indicated, the lord of Lanka. Furthermore, that noble person, for the sake of those with desire, such as Gulang Mahadeva and others, in order to liberate them through desire itself, without abandoning desire itself, but making it the excellent means of wisdom vajra, he taught this and instructed. For the beings of the world, sentient beings whose inner minds are filled with agitation, due to the causes of dust and form, whether male or female, all who have attachment and clinging, and especially the lords of the desire realm, Gulang and Uma Deva, they are immersed in sexual love, and their attachment and clinging are also the same, therefore the method of subduing is to subdue lust with lust, and also not to subdue with lust, the special method of subduing lust with intimacy, lust itself spontaneously arises as the wisdom vajra without lust, it is unstoppable, and he taught without obstruction, and placed the minds of those with attachment and clinging in the meaning of the great secret non-duality, thereby ensuring that they were fully established in the great secret vehicle. Thirdly, from "Lanka" to "completely ascertain the vehicle" is what is indicated, the lord of Lanka. Then, the teacher, the noble person, for the sake of those who should be subdued, such as the child Khyungjuk and others, in order to liberate those with hatred through the action itself, intending to kill them with the non-dual weapon, killing and cutting are also shown as the activity of the true great vajra vehicle, he taught this secret of the method.