English
In order to recognize that even the clinging to those appearances must be abandoned, in order to explain the nature of the three non-incidental faults. Lord of Lanka, if karma and the maturation of karma, which are called the dharmas of cause and effect, are not incidental, then, as it is said, Suchness itself would not become characterized by taintedness, and therefore, to speak of it as the Tathāgatagarbha would also be an imputation that does not change the fundamental nature. Lord of Lanka, therefore, all dharmas are called a reasoned explanation, and all dharmas, as they are in their own nature, have no conceptual thought. Since sound itself is not designated, it is not represented. As it is said, since it does not exist in any essence, it cannot be indicated, therefore the essence is devoid of representation. In order to explain that Lanka asked whether or not the Thusness can be grasped by the mind. It is said: Secret Master, on the basis of what is named, is it not also impossible to contemplate that the basis, as it is in its own nature, is devoid of naming? It is said: Lord of Lanka, and so on, is the answer. If in the state of the basis as it is in its own nature, the knowable and the knower are not designated, and even to contemplate there is a disease. Because its essence cannot be found by any other reason. Through the meaning of what is said, since the incidental thoughts of good and bad are named as Buddha and sentient beings, therefore it is seen in this way with two attachments, and it is declared that the essence has no duality. However, children, and so on, therefore, children who do not understand the great meaning are proponents of the causal vehicle. Since the thought that is spoken does not allow one to see the meaning, it is a mistake for them to seek the meaning again and cling to cause and effect, and so on. In order to realize its own nature, it is said: Secret Master, then these two, sentient beings and Buddhas, and so on, the questions asked are like sounds. The answers are shown in sequence. It is said: Lord of Lanka, it should be known as emptiness, and so on. Because in the essence of self-awareness and luminosity, the essence of Buddha and sentient beings is not designated. The gradual path is pervaded by the characteristics of all such dharmas. That is liberated from the realm of activity, the support and the supported, so it does not rely on anything. Abiding in emptiness, where does it abide?
Chinese
因此，由于伟大的空性没有分别，所以事业圆满。除了能成办利益的补特伽罗之外，没有其他的，这显示了无法从其他地方获得。 说道：秘密的主人。 像这样，将如实回答两个问题。 如果没有进入到远离二取边际的伟大空性的自性中，而是以增益的方式进行诠释，那么对于它的意义一无所见、一无所知，如果能够见到和了知，那么利益众生的事业就圆满了，为了伟大的救度，这本身就是伟大的慈悲。 那些没有获得这样确定意义的低劣乘，以有相的方式救护三千世界的众生性命，并将他们安置于寂灭涅槃，这是小慈悲，因为这是以有相的方式成为所作的事业。相对于无边无际的世界来说，这甚至连一根毛发的意义都没有，而且最终仍然会有死亡。并且，这些的根本也是伟大的。 因此，不希望以有相的方式安住于大悲之中，这就是安住，应当这样去做。 安住于大悲之中的伟大瑜伽士们的行为是：对于任何数量的众生，他们甚至不会制造一个束缚，也不会进行任何禁戒。 像这样，对于本来解脱的束缚不作意，对于那个意义的随行和跟随也没有，这是以彻底断除能作和所作的乘来作为伟大的武器，将所化众生从不灭的显现中解脱出来，而不作意。 那个以理证成立的理由是：因为在基上没有自相续的行者，所以只是由于执着分别念的显现而安立的假有而已。 那个伟大的慈悲，是如来藏和暂时的两种差别。 这是用第二个回答来显示的。 如果有人问，那个大悲的名字究竟是由什么组成的？ 答：由两者组成而安立，因为本来就是无二的，并且只是从那个名言本身清净的角度来安立的。 楞伽的主人，因此应当这样理解：无边被命名为基础。 像这样，以词句的方式，咒语的经部就成立了名称。 虽然意义上没有多余，但是由于散文和词句两种在经部中广说，所以也应当结合相似的解释。 呼唤结集者，像之前广说的那样，因此以所显示的方式，在简要中也是这样，就是为了接近地显示那个：不可思议的事物
English
Therefore, since great emptiness has no distinctions, the activity is completed. There is no one other than the one who accomplishes the purpose, and it is shown that it cannot be found elsewhere. It is said: Lord of Secrets. Like this, the two questions will be answered as they are. If one does not enter into the nature of great emptiness, which is free from the extremes of duality, but elaborates with embellishments, then if one does not see or know its meaning, but sees and knows, then the activity of benefiting beings is completed, and for the sake of great liberation, it is great compassion itself. Those inferior vehicles that have not found such a definitive meaning, with their focus on objects, save the lives of beings in the three thousand worlds and place them in nirvana, which is small compassion, because it has become an activity to be done with a focus on objects. Compared to the endless world, it does not even have the meaning of a hair's breadth, and there will still be death again. And the root of these is also great. Therefore, not wanting to abide in great compassion with a focus on objects is abiding, and that is how it should be done. The actions of the great yogis who abide in great compassion are: they do not create even one bond for any number of sentient beings, nor do they make any vows. In this way, not focusing on the naturally liberated bonds, and not following or pursuing that meaning, is a great weapon because the vehicle of action and effort is completely cut off, liberating the beings to be tamed from the uninterrupted appearance without focusing on them. That which is established by reason is: because there is no self-entity of beings on the ground, it is only an imputation due to the appearance of clinging and conceptualization. That great compassion is the difference between suchness and the adventitious. This is shown by the second answer. If someone asks, from what is the name of that great compassion definitely composed? Answer: It is named and established from both, because it is naturally non-dual, and it is established only from the purity of that very expression. Lord of Lanka, therefore, understand it like this: the basis named as infinite. Like this, in the manner of phrases, the name of the sutra of mantras is established. Although there is nothing extra in meaning, since both prose and phrases appear extensively in the sutra, similar explanations should also be combined. Calling upon the compiler, as explained extensively before, therefore, in the way it is shown, it is also like this in brief, that is, to closely show that: the inconceivable thing
Chinese
名为施设之法。所谓二取无有之自性，对于好坏事物之六境，所见所闻等一切皆非真实，只是假立施设，因此自性本无实体。如果从无中生有，那么兔子角和虚空之花也应该可以产生。从何处施设名言之基？无有之因，施设积聚成办。意思是说，对于显现各种不同事物之自性，施设名言之基是什么样子呢？一切具足之相即是无相，一切圆满即是离戏，一切言说生起即是无言说。因为无所作为，远离一切相，所以自性本无，自然成就之理，如所施设，如所积聚，如所思，如所观察而显现。因此，它与兔子角不同。《虚空藏经》中说：自性不确定，怎么看就怎么显现。又《总集经》中说：总之，如所施设所思，转变故一切皆显现为自性。就是这个意思。因此，无为而成事。意思是说，依于正理，以无为之事业，成办一切事业。从不显现中显现一切。意思是说，菩提心从未显现任何边，从不显现中，作为一切事物之实体，以执着而如所思，一切显现，一切好坏，如所说，皆是观待之偶发。四相无有之精髓。意思是说，施设积聚所生起的一切，除此之外别无他物，因此从二边解脱。如果这样，为何要说真实呢？从无佛而有佛等。意思是说，因为基本身一切皆自然成就，所以从任何相之佛法中，无有真实，而施设真实之佛与菩提等善的一面，对于那些尚未区分意义轻重者，有通过传承引导之必要。因此，密咒本身，对于无有任何相之执着，这些所说之名言概念也不存在，因此在那里显现也不存在。法性虚空之界限广大等，意思是说，如是之性空性
English
The Dharma known as designation. That which is the nature of non-duality, for the six objects of good and bad things, seeing, appearance, fame, etc., are not real at all, but merely designated. Therefore, that self-existent nature has no entity. If something appears from nothing, then the horns of a rabbit and the flowers of the sky should also arise. From what is the basis of designation? The cause of non-existence, designation accumulates and accomplishes. It means that for the nature of things that appear differently, what is the basis of designation like? All characteristics possessed are without characteristics, all completeness is without separation, all speech arises is without speech. Because there is nothing to do, it is away from all aspects, so the nature is non-existent, the reason for natural accomplishment, as designated, as accumulated, as thought, as observed, it appears. Therefore, it is not the same as a rabbit's horn. In the Akasagarbha Sutra, it says: "The nature is uncertain, it appears as it is seen." Also, in the Kun Dus Sutra, it says: "In short, as designated and thought, because of transformation, everything appears as nature." That is the meaning. Therefore, without action, things are accomplished. It means that, relying on reason, with the action of non-action, all actions are accomplished. Everything appears from non-appearance. It means that the Bodhicitta has never appeared on any side, from non-appearance, as the entity of all things, with attachment, as thought, everything appears, everything good and bad, as said, are all contingent occurrences. The essence of the four appearances is non-existence. It means that everything that arises from designation and accumulation, there is nothing other than that, therefore it is liberated from the two extremes. If so, why say reality? From no Buddha to Buddha, etc. It means that because the base itself is all naturally accomplished, so from any aspect of the Buddha Dharma, there is no reality, and the designation of the reality of the Buddha and the good side of Bodhi, etc., for those who have not yet distinguished the importance of meaning, there is a need to guide through the lineage. Therefore, in the mantra itself, for the non-attachment of any aspect, these spoken concepts of names do not exist, so there is no appearance there either. The realm of Dharma nature, the expanse of the sky, etc., means that such nature is emptiness.
Chinese
不了解。无中生有，周遍显现而不止息，如虚空一般。因为没有不包含在那不可思议的至高之处，所以那自生的智慧丸的本体，自然显现为生处，即是大悲的自性。那就像火的例子一样，从无明二者中磨练，智慧丸在清净的境界中显现，秘密主如此宣说。楞伽的主人等，听闻此等眷属之义，了悟到在其他道和果中没有，最终气息消逝，证悟了无二秘密真言的意义。名为开示秘密真言自性的章节，是开示如实之性的特征，即大自在的瑜伽，任运成就的瑜伽，以及空阔证悟的瑜伽的境界。第八品释解完毕。之后又是楞伽的主人，又是秘密主等，询问第三种生起的方式，以何确定，何时获得，如字面所示。说道：楞伽的主人以何等方式等，无论谁获得，金刚萨埵如是理解其自性，即获得秘密真言，已经说过了。说道：秘密主等提出了四个问题，哪四个呢？即询问了获得那唯一的因、处、境和生起的方式。秘密主说道等，是回答确定意义的答案，因为没有其他，所以事物轮回和涅槃二者在那唯一的自性中自然显现，从原始就已领悟，想法任运成就且成熟，以在不同世间示现身相的形象来象征，加持明灯自然显现，原始的本体自性任运成就，以及执着的思想流清净，就像二者一样显现，如此说道。又是楞伽的主人提问，是询问最终提问的确定，如字面所示。秘密主说道等，那确定的二者中的第一个是，因为没有显现为不同刹土的明灯，以及化身等各自的体性，所以在至高之处，从根本上脱离了边际的束缚，如实之道等。
English
Not understanding. From nothing, everything arises and pervades, appearing without ceasing, like the sky. Because there is nothing not included in that inconceivable supreme state, that very self-born essence of wisdom, naturally manifests as the source of origin, which is the nature of great compassion. That is like the example of fire, purified from both ignorance, the wisdom essence appears in a pure realm, thus spoke the Lord of Secrets. The Lord of Lanka, etc., upon hearing the meaning of these retinues, realized that there is nothing in other paths and fruits, and their final breath ceased, realizing the meaning of non-dual secret mantra. The chapter named "Showing the Nature of Secret Mantra Itself" is the explanation of the characteristics of Suchness itself, which is the realm of the yoga of the Great Self, the yoga of spontaneous accomplishment, and the yoga of vast realization. The eighth chapter is finished. Then again, the Lord of Lanka, again the Lord of Secrets, etc., asked about the third mode of arising, by what is it determined, what is obtained, and when, as it is in the words. He said: The Lord of Lanka, by whatever means, etc., whoever obtains it, Vajrasattva thus understands its nature, that is, obtaining the secret mantra, it has already been said. He said: The Lord of Secrets, etc., asked four questions, what are they? That is, he asked about the cause, place, object, and mode of arising of obtaining that one. The Lord of Secrets said, etc., is the answer to the question of determining the meaning, because there is no other, so the two things, samsara and nirvana, naturally appear in that one nature, understood from the beginning, the thought is spontaneously accomplished and matured, symbolized by the image of showing the body in different worlds, the blessing lamp naturally appears, the original essence of self-nature is spontaneously accomplished, and the clinging thought stream is purified, appearing like the two, thus he said. Again, the Lord of Lanka asked, which is to ask for the determination of the final question, as it is in the words. The Lord of Secrets said, etc., the first of those two determinations is, because there is no appearance of the lamps of different realms, as well as the individual nature of the emanations, etc., so in the supreme state, fundamentally free from the bonds of the limits, the path of Suchness, etc.