English
O! Among them, like arising, abiding, decaying, and ceasing, are the four activities of nature; like the four activities needed by a practitioner of yoga; and like the four activities of the self-manifested deeds of results, here are the four activities of the result of compassion. Third, from "Where to combine" to "It is complete" is shown. At any time, with these sixty-one branches that combine the meaning of self and others, all the branches of the path that combine meaning and result are necessarily complete and perfect, and truly gathered. Among them, for the benefit of others, there are three sets of four branches, and three sets of five branches. If self-benefit is added, there are a total of fifty-nine branches, and for the benefit of both self and others, there are sixty-one branches. Entering in order, and explaining the causes of the Mahāyoga tantra, if we trace back what was said earlier, we know that it also becomes five, that is, ten sets of four, four sets of five, and sixty, the root must necessarily combine itself and sixty-one. This is how the text appears. Third, summarizing with the key to opening, from "Lanka" to "Become understood" is shown. Calling out "Lord of Lanka," those are the branches, with the six branches' definite secret door, all the narrations are well explained, and it should be known to distinguish and clearly separate them. Thus spoke the teacher, the Lord of Secrets, the bodhisattvas of inferior bodies have completely understood all the dharmas. Chapter title: In the Great Sutra of the Collection of the Intentions of All Buddhas, from the combination of the branches of the means of entering for self-benefit and acting for the benefit of others, connecting all means with two connections, the chapter showing the collection of meanings of explanation, that is, the fifty-second chapter, has been clearly revealed and spoken. Second, explaining the four tantras of the key to liberation, there are three: brief explanation, detailed explanation, and conclusion. First, from "Then again" to "Unborn also" is shown. This chapter shows the definitive meaning. The meaning of the first key is the complete cause of the ultimate yoga, that is, the two keys of explanation and the branches are also Madhyamaka yoga or the yoga of the path.
Chinese
。第二个锁钥是为了进入对一切显现之境自性观的解释。首先是圆满，然后为了请求中间的锁钥，集合者楞伽的 обладатель 向导师秘密主的 обладатель 提出了异议，在第四十七章中讲述了关于锁钥意义的提问。 嘿，秘密主的 обладатель！ 在那一章节中，如何理解您所赐予的，通过六支的根本秘密真言不共的四部经完全解脱？ 像这样询问解脱之法后，导师秘密主的 обладатель 回答说：楞伽的 обладатель！ 在第四十六和四十七章中，所有词语的意义都归纳为四部经，解脱之法如下：无论在何处以何种方式讲述传承，以及所有被赐予的理由和方法，都完全包含并归纳于这四部经中，除此之外别无他法。 楞伽的 обладатель！ 哪四部经呢？ 简要地指示如下：在有漏的情况下，听到何种如是的法之事物，从而获得解脱并必然产生的经，以及在无漏见道及以上，通过何种道路如实地见到或证悟意义，从而获得解脱并必然产生的经，以及瑜伽自在者或圆满的佛陀，无论谁亲自实现了那个意义，从而完全理解并必然产生的经，以及在基础事物之实相中，从所有时间的事物到所有事物都必然产生，并且无法获得殊胜果的经。 第二部分有四点：解释通过听闻必然产生的经，展示通过见道必然产生的经，解释通过现量必然产生的经，解释没有必然产生的经。 第一部分是：从“楞伽”到“如是性中觉悟”之间所展示的。 为了首先展示听闻的经，称呼楞伽的 обладатель，那也趋向于四点，即从听闻中必然产生的经中分离出来并展示的是：轮回与涅槃的法或事物，所有二者的自性，原本未被改造，自然成就的如是性菩提。
English
. The second key is for entering the explanation of the view of the nature of all appearing realms. First is completion, and then in order to request the middle key, the collector, the possessor of Lanka, raised objections to the teacher, the possessor of the secret lord, and in the forty-seventh chapter, questions were asked about the meaning of the key. Hey, possessor of the secret lord! In that chapter, how should one understand what you have bestowed, that is, completely liberated through the four sutras of the uncommon secret mantra of the six branches? After asking about the method of liberation in this way, the teacher, the possessor of the secret lord, replied: Possessor of Lanka! In the context of the forty-sixth and forty-seventh chapters, the meaning of all the words is summarized into four sutras, and the method of liberation is as follows: wherever the transmission is narrated in whatever way, and all the reasons and methods that are bestowed, are completely contained and summarized in these four sutras alone, and there is no other way besides that. Possessor of Lanka! What are the four? Briefly indicated as follows: In the case of contaminated states, the sutra of how one attains liberation and inevitably arises by hearing what kind of dharma object is, and in the case of uncontaminated states, up to the path of seeing, the sutra of how one attains liberation and inevitably arises by seeing or realizing the meaning as it is through which path, and the sutra of how a yogic sovereign or perfect Buddha, whoever directly realizes that meaning, completely understands and inevitably arises, and the sutra of how in the reality of the basis object, from all objects of time to all things, one inevitably arises, and there is no way to obtain the supreme fruit. The second part has four points: explaining the sutra of arising inevitably through hearing, showing the sutra of arising inevitably through seeing, explaining the sutra of arising inevitably through direct perception, and explaining the sutra of not arising inevitably. The first part is: from "Lanka" to "awakening in suchness" is what is shown. In order to first show the sutra of hearing, calling the possessor of Lanka, that also tends to four points, that is, what is separated from the sutra of inevitably arising from hearing and shown is: the dharma or objects of samsara and nirvana, the nature of all two, the suchness of spontaneously accomplished awakening without being transformed from the beginning.
Chinese
从心髓本身，通过四部经阐述功德的差别，那是什么意义的体性呢？任何瑜伽士毫不错误地听闻并理解其含义时，就在那一刹那，所有诸法都不舍弃而解脱，证悟无生，从而无实而觉醒，广大智慧充满一切，知晓其义，通达真如，因此不舍弃轮回而必定解脱。若知一，则知一切法无生，或称之为听闻。这又取决于同时或次第的力量。可以是刹那，或一生。不仅如此，也可以是无数，或三，或三十三等。这本身也是在法界中成佛的伟大之处。第二，从《楞伽经》的“到那里一切成佛”之间所阐述的，是为了阐述证悟修行的经典。呼唤“楞伽的主人”之后，指出通过超越见道，以无漏道见证和证悟无生之义，从而圆满成就解脱的经典，是这样的：任何瑜伽士依赖秘密经典，以殊胜的智慧证悟无生法性，即真如的意义，从而在未见任何事物的情况下见到，不执着于显现的世间器情，不运用一切执着显现的边际，完全清净于真如中，无垢而明亮，对任何业、行为和相状都不恐惧和害怕。无论如何行事，都远离执着，因此没有堕入轮回的担忧。为什么呢？因为智慧真如在那里，轮回的一切事物都在具足安乐的刹土中成佛。那是其本身，也是成佛为大自在的伟大之处。第三，从《楞伽经》的“是现证成佛”之间所阐述的，是为了阐述通过修行而现前的经典。楞伽的主人，如来所宣说的现证成佛之地的必定解脱，是这样讲述的：任何不执着于二边，因此证悟大空性之义
English
From the very essence of the heart, through the four sutras that expound the distinctions of qualities, what is the nature of that meaning? When any yogi hears and understands its meaning without error, at that very moment, all phenomena are not abandoned but liberated, realizing the unborn, thereby awakening without substance, vast wisdom pervading all, knowing its meaning, comprehending suchness, therefore inevitably liberated without abandoning samsara. If one knows one thing, one knows all phenomena are unborn, or it is called hearing. This also depends on the power of simultaneous or gradual. It can be a moment, or a lifetime. Moreover, it can be countless, or three, or thirty-three, and so on. This itself is also the greatness of attaining Buddhahood in the Dharmadhatu. Secondly, from the Lankavatara Sutra, from "to there all attain Buddhahood" is explained, in order to explain the sutra of realizing practice. After calling "Lord of Lanka," it points out that by surpassing the path of seeing, with the uncontaminated path, one sees and realizes the meaning of the unborn, thereby perfectly accomplishing the sutra of liberation, which is like this: Any yogi relying on the secret scriptures, with superior wisdom, realizes the meaning of suchness, the unborn Dharma nature, without seeing anything, thereby seeing without seeing anything, not clinging to the manifested world and its contents, not employing all clinging to the manifested edges, completely purified in suchness, immaculate and clear, there is no fear or dread of any action, behavior, or sign. No matter how one acts, one is free from clinging, therefore there is no fear of falling into samsara. Why is that? Because wisdom suchness is there, all things of samsara attain Buddhahood in the pure land of bliss. That is itself, and also the greatness of attaining Buddhahood as the great sovereign. Thirdly, from the Lankavatara Sutra, from "is manifest Buddhahood" is explained, in order to explain the sutra of manifesting through practice. Lord of Lanka, the inevitable liberation of the place of manifest Buddhahood spoken by the Tathagata, is narrated like this: Anyone who does not cling to the two extremes, therefore realizing the meaning of great emptiness.
Chinese
当理解到这一点，并且自性觉性显现为大乐时，那时一切法都必然在一切感官的显现或自性觉性的显现中，如实地自显为空性，如果连以自性觉性显现为目标之细微分别念都已止息，更不用说粗大的分别念了。像这样的大士，因为远离一切希望和恐惧，所以没有任何顾虑。如此显现会变成什么呢？我和一切法都以无生的自性，圆满具备一切殊胜相的真如之体性，不混杂地完全显现而证悟成佛，就像自明的太阳之心一样，无法通过分别念的寻找来找到。唯有此才是圆满证悟成佛。虽然在阿努的自宗中，认为是自性觉性的显现，但在大圆满中，也必定认为是感官的显现。因此，《三摩地眼灯》中说：“在某种程度上，意义的体性也有差别，密咒的真如是自性觉性二元对立的普遍光明，而大圆满是自然圆满的真如，是究竟的，因为无二元对立，所以是智慧上师的境界，差别非常大。”这样说也明确了要点。这就是显现证悟成佛的伟大之处。如此，三部经在各自的章节中，虽然都有本自平等的意义，但却是逐渐达到究竟。第四个是，《楞伽经》。从“《楞伽经》”到“唯有此才是”之间所讲的。最后的经是什么呢？呼唤《楞伽经》的主人，将基地的实相显示为本初佛的智慧，因此，无论何时何地，如果没有必然产生的佛，那么就重复嘛哈瑜伽，就像这样：一切事物和空性的法，都成为无边无际的大平等，成为丸的来源，因此在真如的法界中，不是通过道路的分析研究产生的，而是从本初无始以来就成为那样，并成为解脱，在没有分别念的种子的情况下，在果地上自显为佛，现在才像突然或偶然地用智慧显现出来一样，证悟成佛，远离执着
English
When one understands this, and the self-awareness manifests as great bliss, then at that time, all dharmas will inevitably manifest as emptiness in the manifestation of all senses or the manifestation of self-awareness, just as they are. If even the subtle conceptualization that aims at the manifestation of self-awareness ceases, what need is there to mention the gross conceptualization? Such a great being, because he is free from all hopes and fears, has no worries whatsoever. What will happen with such clarity? I and all dharmas, with the unborn nature, fully endowed with all the supreme aspects, are manifestly enlightened in the essence of Suchness, without mixing, just like the heart of the self-illuminating sun, which cannot be found by searching with conceptual thoughts. Only this is the perfect enlightenment. Although in the Anu's own system, it is considered the manifestation of self-awareness, in Dzogchen, it is definitely considered the manifestation of the senses as well. Therefore, in the "Samādhi Eye Lamp," it says: "To some extent, there is also a difference in the essence of meaning. The Suchness of mantra is the universal luminosity of non-duality of self-awareness, while Dzogchen is the naturally perfect Suchness, which is ultimate. Because there is no duality, it is the realm of the wisdom guru, the difference is very great." This also clarifies the key point. This is the greatness of manifestly attaining Buddhahood. Thus, the three sutras, in their respective chapters, although they all have the meaning of being primordially equal, they gradually reach the ultimate. The fourth is, from "Laṅkā" to "Only this is it." What is the last sutra? Calling the master of the Laṅkā, showing the reality of the base as the wisdom of the primordial Buddha, therefore, no matter when and where, if there is no Buddha who necessarily arises, then repeat Mahāyoga, like this: all things and the dharmas of emptiness, become the great equality without limit, becoming the source of the maṇḍala, therefore, in the realm of Suchness, it is not produced by the analysis and research of the path, but from the beginningless beginning it has become like that, and becomes liberation, without the seed of conceptual thoughts, self-manifesting as Buddha on the ground of the result, now just like suddenly or accidentally manifesting with wisdom, attaining Buddhahood, free from clinging to extremes.