Chinese
是说，将自己的心收拢并聚集，成为精华，自然摆脱了障碍，是无与伦比的意义，未经改造，未经污染，是无误的意义，是与其他方面截然分开的教诲。 又是楞伽之主。 诸如此类，为了 निश्चित 必须理解，分别提出了四个问题。 秘密之主说：楞伽之主，所谓心，是。 诸如此类，是详细的回答。 任何因缘聚合而无法立即成就的智慧，立即被分别念所造作，从一开始就清净，不依赖因缘，不沉溺于如其自性般的法，而是停止后自然显现的现象。 例如，大鹏鸟的传承中说：如果考察则无，如果安住则会显现各种各样的美好。 在没有事物的情况下，展示了所有形成的形态。 这是所说的意义。 第二个回答是：大乐如是的广大虚空是。 因为是整体的本体，所以不执着于其他九种名称的集合，就像果实的堆积一样。 这是四个根本的第一个回答，将它们依次结合起来。 真实性是，虽然在任何地方都没有显现过，但却是本质和垢染分离的意义，是无偏颇的智慧显现。 除了无知之外，没有其他任何东西可以遮蔽它，因为没有其他的遮蔽物。 本性上的无知本身就是大智慧的意义，这是第二个根本。 无法言说。 因为言语已经穷尽，所以无法指示，是脱离了对境的难以测度。 并且，因为是咒语加持的基础，并且因为无法完全把握其本性，就像没有星宿克应一样，是二元事物的根本，这是第三个根本。 不是存在也不是非存在，因为立即通过道路而没有改变推理的努力，也没有进行思考和辨别。 并且，因为它不是对境，所以不像描述智慧那样，突然证明了其他事物的本性。 因为没有使用名称术语，所以是自解脱的意义。 因为是那样的，所以没有错误，也没有对治的必要。 无论行走还是停止，所有的姿势和动作，其本质都是菩提，因此本性必然会成就。 又是楞伽之主问道。 诸如此类，提出了两个问题，声音如其本身，也是之前的问题。
English
It is said that by taking and gathering one's own mind, it becomes the essence, and naturally freed from obscurations, it is the unparalleled meaning, unadulterated and uncorrupted, it is the unerring meaning, and it is the teaching that is completely separated from other aspects. Again, the Lord of Lanka. Such as these, in order to be निश्चित understood, four questions were asked one by one. The Lord of Secrets said: The Lord of Lanka, what is called mind, is. Such as these, are detailed answers. Any wisdom that cannot be immediately accomplished from the aggregation of causes and conditions is immediately fabricated by conceptual thoughts, pure from the beginning, not dependent on causes and conditions, not indulging in the Dharma that is like its own nature, but the appearance that arises naturally after cessation. For example, it is said in the lineage of the Great Garuda: If examined, it is non-existent, but if placed, various kinds of goodness will arise. In the absence of things, it shows all the forms of formation. This is the meaning of what is said. The second answer is: The great expanse of great bliss as it is is. Because it is the substance of the whole, it does not cling to the collection of nine other names, just like a heap of fruit. This is the first answer of the four roots, combining them in order. Reality is, although it has never appeared anywhere, it is the meaning of being separated from essence and defilement, it is the appearance of impartial wisdom. Apart from ignorance, there is nothing else that can obscure it, because there is no other obscuration. Ignorance in its own nature is the meaning of great wisdom, this is the second root. Cannot be spoken. Because speech has been exhausted, it cannot be indicated, it is difficult to measure, having been freed from the object. And, because it is the basis of mantra blessings, and because its nature cannot be fully grasped, just like there is no planetary influence, it is the root of dualistic things, this is the third root. It is neither existence nor non-existence, because it immediately does not change the effort of reasoning through the path, nor does it engage in thinking and discernment. And, because it is not an object, it does not suddenly prove the nature of other things like describing wisdom. Because the term of name is not used, it is the meaning of self-liberation. Because it is like that, there is no error, and there is no need for an antidote. Whether walking or stopping, all postures and movements, its essence is Bodhi, therefore the nature will inevitably be accomplished. Again, the Lord of Lanka asked. Such as these, two questions were asked, the sound as it is, is also the previous question.
Chinese
的原因。秘密主说：楞伽的主没有作者。像这样，所有法都汇集在伟大的明点中，因为没有观察到作者和业，因此，那个自性是无法寻找和实现的，所以是不造作的；外在的法性在任何地方都没有动摇，所以是外在的不改造；从无中，自己无法显示自性，而是持续出现，并且因为是所有自性，所以在三时中，不执着于所有不同的相，而是普遍存在。因为业是事物，即善恶和无记三者，以各种各样的方式显现为整体和差异，所以第九识本身就像虚空。它的延续是，它本身通过八种时间的集合而持续显现，就像虚空的奇迹，云等，因为是突发的。彻底确定后，就理解了自性的意义。为了提问词义，又问：秘密主，为什么称他为金刚萨埵？像这样，问题和答案实际上是通过七个理由来完成的：金刚萨埵，未被玷污的伟大的真如，在过去和未来都是完整的，没有破坏者，因为没有自他，因为没有原因和条件，因为不会改变，因为不摇动，没有遮蔽而清晰，以及如实显现伟大意义的自性，以及显现为任何相的整体，在伟大的平等中没有阻碍和观察，完全净化，所以明确地显示了相。从第一个到第二个和第三个是第一个相的金刚摧毁。从第四个到第六个是中间心的意义。最后一个是最后一个光荣的意义。什么是显示金刚萨埵的名号显现为多种声音的十一个根本原因？楞伽的主也被称为无上的菩提心。像这样，金刚萨埵的伟大真如，无上的整体自性，无与伦比，没有去除污垢，清净，以功德安立，所以自性清晰，心不摇动。以及以四种解释的法来概括，整体的自性，没有偏颇的诸法之法性，是不造作的伟大，以及自性，心的力量。
English
because of that. The Lord of Secrets said: The Lord of Lanka has no author. Like this, all dharmas gather in the great bindu, because neither the author nor the action is observed, therefore, that essence is impossible to seek and realize, so it is uncreated; the external dharma nature does not waver anywhere, so it is the external uncorrected; from nothing, it cannot show its own essence, but continuously appears, and because it is all natures, in the three times, it does not cling to all different signs, but is universally present. Because karma is things, that is, good, evil, and the three unindicated bases, appearing in various ways as a whole and differences, so the ninth consciousness itself is like the sky. Its continuation is that it itself continuously appears through the eight collections of time, like the miracles of the sky, clouds, etc., because it is sudden. After thorough determination, the meaning of essence is understood. To ask the meaning of the word, it is asked again: Lord of Secrets, why is he called Vajrasattva? Like this, the question and answer are actually accomplished through seven reasons: Vajrasattva, the great Suchness that is not defiled, is complete in the past and future, without a destroyer, because there is no self and other, because there is no cause and condition, because it will not change, because it does not shake, clear without obscuration, and the essence of manifesting the great meaning as it is, and the whole appearing as any aspect, in the great equality without obstruction and observation, completely purified, so the aspect is clearly shown. From the first to the second and third is the Vajra destroying the first aspect. From the fourth to the sixth is the meaning of the middle mind. The last is the meaning of the last glory. What are the eleven root causes that show the name of Vajrasattva appearing as multiple sounds? The Lord of Lanka is also called the unsurpassed Bodhicitta. Like this, the great Suchness of Vajrasattva, the unsurpassed whole essence, is unparalleled, without removing defilement, pure, established by merit, so the essence is clear, the mind does not waver. And summarized by the four explained dharmas, the essence of the whole, the dharma nature of the non-biased dharmas, is the uncreated great, and the essence, the power of the mind.
Chinese
因为我未曾舍弃也未曾成就，因为超越边际无法用言语表达，因为远离执着于空性，因为诸佛安住于圆满的自性中如珍宝一般，因为能调伏的众生如何显现就如何显现，因为佛陀能使解脱，因为是所有化身，因为加持不间断被自显现的大智慧所摄持，因为圆满无杂染。如《细微庄严经》所说：心离形色，形色亦圆满。这就是它的意义。召唤楞伽并指示名称的必要是：虽然从智慧的差别上指示了行为之门，但因为在自性上没有，所以被教导要证悟为无上。楞伽的主人因此佛陀是无上的。像这样，先前用意义所表达的一切都是要认识到无上的意义。为了指示无上的体性，楞伽的主人什么是无上的？像这样，即使思维真如，也不是具有二元对立的初始事物。无上本身如果具有其他体性的过失是：楞伽的主人如果本来就具有，像这样与真如相同，如果不是突发的，那么二元对立的法显现就会被阻碍，如果这样，即使清净了障碍也不会变得清净，有这样的过失。用比喻来表达突发的体性，就像声音一样。楞伽的主人因此，名称和术语等是突发的自性，是施设的法，以及具有执着心向外显现的力量，仅仅是名称，那是声音的共相和意义的共相，声音自身的体性，以及福德和非福德，不动摇的业和三界等的自性。它的体性是对执着者显现，被执着所束缚，不让人看到意义，因为没有成就相，所以成为突发的四种理由。那么，先前的三宝等不是从所要证成的法中突发产生的吗？因为它们没有舍弃自性，如果修行者这样认为，那就是特意产生的执着，是渡过河的
English
Because I have not abandoned and have not achieved, because transcending boundaries cannot be expressed in words, because it is free from clinging to emptiness, because all Buddhas abide in the nature of totality like a precious jewel, because it appears according to how the beings to be tamed are, because the Buddha liberates, because it is all emanations, because blessings are uninterrupted and seized by the great self-appearing wisdom, because it is complete without mixture. As stated in the "Subtle Adornment Sutra": "The mind is formless, and form is also complete." This is its meaning. The necessity of calling to Lanka and indicating the name is: although the door of action is indicated from the difference of wisdom, it is taught to realize it as unsurpassed because it does not exist in essence. Therefore, the lord of Lanka, the Buddha, is unsurpassed. Like this, everything previously expressed with meaning is the meaning of recognizing the unsurpassed. In order to indicate the characteristic of the unsurpassed, what is the unsurpassed lord of Lanka? Like this, even if one contemplates Suchness, it is not a primordial thing with duality. The fault of the unsurpassed itself having other characteristics is: if the lord of Lanka originally had it, like this, it is the same as Suchness, and if it is not sudden, then the appearance of dualistic phenomena will be obstructed, and if so, even if the obscurations are purified, they will not become pure, there is such a fault. Expressing the nature of suddenness with a metaphor is like sound. Therefore, the lord of Lanka, names and terms, etc., are the nature of suddenness, the imputed dharmas, and the power of clinging mind appearing outwardly, just a name, that is the generality of sound and the generality of meaning, the nature of sound itself, and merit and non-merit, unwavering karma and the nature of the three realms, etc. Its nature is that it appears to the clinging one, is bound by clinging, and does not allow one to see the meaning, and because the signs are not accomplished, it becomes the four reasons for suddenness. Then, aren't the previous Three Jewels, etc., not suddenly produced from the dharma to be proven? Because they have not abandoned their own nature, if practitioners think so, that is a deliberately produced clinging, it is crossing the river.
Chinese
为了认识到甚至要抛弃执着于这些显现，为了说明非偶然的三种过失的体性。楞伽的主人，如果业和业的成熟被称为因果的诸法不是偶然的，那么如所说，真如也就不变成具有垢染的自性，因此，说为如来藏也成了不改变根本法性的增益。楞伽的主人，因此，一切法被称为如理宣说，一切法如其本性，没有分别的思量。由于声音本身没有被指定，所以没有被表示。如所说，由于在任何体性中都不存在，所以无法指示，因此体性是离表示的。为了说明楞伽询问是否可以用心识把握如是性。所说：秘密的主人，在被命名为基础的事物上，是否也不能思量基础如其本性是离命名的？所说：楞伽的主人，等等，是回答。如果基础如其本性的状态中，能知和所知没有被指定，即使在那里思量也是一种疾病。因为用除此之外的理由也无法找到它的体性。通过所说之义，由于将偶然的善恶思量命名为佛和有情，因此以两种执着如此见到，而宣说体性没有二元性。然而，孩子们等等，因此，不了解重大意义的孩子，是因的宗派者。由于所说的思量不允许见到意义，因此对于他们来说，再次寻求意义并执着于因果等是错误的。为了认识它的自性，所说：秘密的主人，那么这两个有情和佛等等，所问的这些问题就像声音一样。回答是依次显示的。所说：楞伽的主人，应当了知为空性等等。因为在自证光明之体性中，没有指定佛和有情的体性。次第的道路被所有这些法的自性所遍及。那是从行境、能依和所依中解脱出来的，所以不依赖于任何事物。住在空性中，住在哪里呢？