Chinese
法身之基乃胜者法身之生处，于彼处，住于何处皆不灭，不住于大明点之意境中，甚至连行境之名亦无有。复次，楞伽之主问曰：秘密主，如是等词，犹如二垢之声。第一问之境为何？如年月之声。一“屯”及半“屯”以十小时计。瑟郭、杖、九息之久，芥子绕圈，或任何前者之后，四时平等，不变为三时，以八十一小劫计，如是无量之间，于彼等处显现安住，乃基、道、果之共同。第二答复是：无相、无自性，不可得。如是等等，无有此等，离境，因与本初之主不可分而平等，本体自成之故，任何所用皆是其自性之故，自性未被占据之故，无谬故而不变之故，本体任何皆是三十八名言显现，未离彼法身之故，被润泽之故，任何门皆不阻挡之故，垢染之种子自然无有之故，一切相与本体之故，互相宽广而润泽之故，无作为之故，是其本性之故，未舍弃高低，于离之本体上，不可得数量次第之故，精华菩提即是彼，无与伦比且成一切之奴仆之故，本初如是之境，未舍弃轮回与涅槃之故，未舍弃自生大海之任何处，且无有邪分别之名之故，本初即是果，任运成就，故无有勤作之时先后之故，于二者显现而不成立之故，未确定为有情之相续之故，于一切形状颜色上无有相之故，任何所用所作上，不可得执着之故，法身大智慧之自性，于其权下，境之相自然本初离之，故无有名称，离四缘之故，不可得自他之故
English
The basis of the Dharmakaya is the source of the Victorious One's Dharmakaya, and in that, it abides in the thought that does not cease anywhere, unmoving from the great bindu. There is not even a mere term for an object of experience. Again, the Lord of Lanka asked: "Lord of Secrets," such words are like the sound of two stains. What is the object of the first question? Like the sound of years and months. A 'tun' and a half 'tun' are counted from ten hours. The duration of the 'se gol' and the 'dyu gu' is nine breaths, circling mustard seeds, or following any of the former, the equality of the four times, without changing into the three times, counted as eighty-one minor kalpas, and such an immeasurable interval, the appearance abiding in those places is common to the ground, path, and fruit. The second answer is: without characteristics and without nature, unattainable. Such as these, without such things, separate from objects, because of being equal from the state of being inseparable from the Primordial Lord, because the essence is already established, because whatever is used is its nature, because the nature is not seized, because it is without delusion and therefore unchanging, the essence is anything, thirty-eight terms appear, because it does not go beyond that Dharmakaya, because it is moistened, because no door is blocked, because the seed of defilement is naturally absent, because of all characteristics and essence, because of mutually widening and moistening, because of being without action, because it is that itself, because of not abandoning high and low, on the essence of separation, because the order of numbers is unattainable, the essence of enlightenment is that itself, unparalleled and becoming the servant of all, because the primordial suchness does not abandon samsara and nirvana, because it does not abandon any space of the self-born ocean, and because there is no name for wrong thoughts, the primordial itself is the spontaneously accomplished fruit, because there is no time before or after effort, because it appears in both but is not established, because it is not determined as the continuum of beings, because there is no aspect to all shapes and colors, because attachment is unattainable in whatever is used or done, the nature of the great wisdom of the Dharmakaya, under its power, the aspect of the object is naturally primordially separate, therefore there is no name, because it is separate from the four conditions, because self and other are unattainable.
Chinese
因为智慧的太阳已经升起，远离了沉没，并且因为恒常不生，所以在赤裸的自性觉知中显现，并且因为完全脱离了三的名称，并且因为没有形象，所以从一和多中解脱出来，并且因为本来成就，所以寻找也找不到，并且因为没有好坏，并且因为自性的理证与作者分离，并且因为遮蔽者没有被指定，所以是卓越的，并且因为没有所说的出现和消失，所以说“没有被玷污”已经说完了。最后的两个问题共同显示，具有三十八种数字的形态。对于这样的是什么可以问的呢？因为不成立也不阻碍，所以在名言上已经超越，所以没有必要问。像这样，楞伽的主人是谁？高尚的人们安住在精华菩提中，对于那不可指定者。像这样等等，为了观察高尚的人们自然成就的那些，是否能回答菩提精华的意义是什么，而赐予了教言。召唤了五种姓等等，询问是否证悟了如是之义。那人回答说：因为本质什么也不是，所以什么也不思，这本身就是智慧的眼睛。赐予教言：如何不见而见？等等。又问了同样的道理，回答说：因为一切显现的事物都本来就存在，所以回答说，没有这样的本质是赤裸的。赐予教言：菩提精华。这是导师询问本质。回答说：尊敬的善知识，菩提的精华是诸佛的殊胜意趣。像这样等等，那些人说了本质。导师再次询问，回答说：本来如是，是诸法的事实真相。导师询问了密咒的定义，回答说：因为具有九种理证之法，所以是密咒，已经说完了。导师询问是否证悟了那个意义，回答说：没有出现其他意义，没有不理解的，就像文字一样。在上下文中，是为了从集合中产生。说的是法身的道路，因为是从集合中成就的。在这里不接受那个和多个。那也将被解释。说十四个例子的根本的结尾。玛
English
Because the sun of wisdom has risen, free from setting, and because it is constantly unborn, it appears clearly in naked self-awareness, and because it is completely free from the designation of three, and because it has no form, it is liberated from one and many, and because it is already accomplished, it cannot be found by searching, and because there is no good or bad, and because the reason of self-nature is separate from the maker, and because the obscurer is not designated, it is excellent, and because there is no arising and ceasing of what is said, it is said that "not defiled" has been said. The last two questions are shown together, possessing thirty-eight kinds of numerical forms. What is there to ask about such a thing? Because it is neither established nor obstructed, it has transcended expression, so there is no need to ask. Like this, who is the lord of Lanka? Noble beings abide in the essence of enlightenment, for that which is unobservable. Like this, etc., in order to see whether those noble beings who are spontaneously accomplished can answer what the meaning of the essence of enlightenment is, the teaching was bestowed. Having summoned the five lineages, etc., he asked whether they had realized the meaning as it is. The person answered: Because the essence is nothing at all, one does not think of anything, and this itself is the sacred eye of wisdom. He bestowed the teaching: How does one see without seeing? etc. Again, when asked about the same principle, the answer was: Because all appearing things are originally present, the answer was that the essence that is not like this is naked. He bestowed the teaching: Essence of enlightenment. This is the teacher asking about the essence. He replied: O noble spiritual friend, the essence of enlightenment is the sacred intention of all Buddhas. Like this, etc., those beings spoke of the essence. The teacher asked again, and the answer was: As it is originally, it is the suchness of all things. The teacher asked for the definition of mantra, and the answer was: Because it possesses nine reasons of dharma, it is mantra, it has been said. The teacher asked whether that meaning was realized, and the answer was: No other meaning has arisen, there is no non-understanding, it is just like the letters. In context, it is for the sake of arising from the assembly. It speaks of the path of the Dharmakaya, because it is accomplished from the assembly. Here, one does not accept that and many. That will also be explained. The end of stating the fourteen roots of examples. Ma
Chinese
“生起极喜”是指彩虹般奇妙的物质图画的形态。它们具有多种法，所以虽然大部分会成为例子来讲解，但也适用于一切。 说道：“高尚之士，心髓菩提，以何名称而著称？”等等，已经讲述了十六个名称的多种说法。 那么，关于讲述和讲解的四十四个问答，这两个问题，由谁对谁说呢？ 答：金刚手化身是对眷属说以前上师听闻的意义，而这本身显现为金刚萨埵大士和五部如来等，是因为从上师处同时显现声音的缘故。 大金刚持自然成就的自性，两者都作了开示。 因为那化身和上师也是菩提心髓的缘故。 秘密主也说从上师金刚持处听闻。 普遍存在，所以无有显现。 任何地方都没有隐藏，所以无有可见。 从来没有分离，所以不认识。 诸如此类，菩提心的体性有一百七十种，实际有七十一种，其他显现的例子有八十三种。 以三根本使心显现的法得以成立。 心髓菩提如丸药般揉搓，因为是所有相，所以是无相。 它是从不相似和相似两种理由中，以不相似的理由来指示的，也应加上随后的相似之处。 就像自己不遮蔽，眼睛看不到眼睛一样。 这是因为被俱生二障所遮蔽的缘故。 在三时中，对于不与自明智相分离者，因为没有见到自己的面容的缘故。 由于没有以个别觉悟的智慧把握其自性，所以如所思般显现。 虽然自性不相似，显现为各异，但那自性自明智本身是解脱边际的缘故。 无论有多少轮回的延续，也不是其他的缘故，所以不会遗失也不会分离。 无论有多少名称概念没有运用，自性也没有动摇到现象的一方。 如果寻找本体，连少许也找不到，因为已经成熟为器情世间。 自性远离二边，也远离三边，所以显现为多少。 因为找不到自性的相状，所以以多少名称而著称。
English
"Generating Supreme Joy" refers to the form of wondrous rainbow-like substance drawings. Since they possess many dharmas, although most will be explained as examples, they also apply to everything. It was said, "How is the name that signifies the noble being, the essence of enlightenment, known?" and so on, many statements of the sixteen names have already been explained. Now, regarding the forty-four questions and answers of explaining and expounding, who spoke what to whom? The Vajra Hand Manifestation spoke to the retinue about the meaning previously heard from the teacher, and this itself appears as the Great Vajrasattva and the Five Families of Buddhas, because the sound appears simultaneously from the teacher. The Great Vajra Holder, the spontaneously accomplished nature, both taught. Because that manifestation and the teacher are also the essence of Bodhicitta. The Lord of Secrets also said that he heard it from the teacher Vajradhara. It is all-pervasive, so there is no appearance. It is not hidden anywhere, so there is no seeing. It has never been separated, so it is not known. Like that, there are one hundred and seventy characteristics of Bodhicitta, actually seventy-one, and other examples of appearance are eighty-three. The three roots establish the dharma of the mind's appearance. The essence of Bodhicitta is kneaded like a pill, and because it is all aspects, it is without aspects. It is indicated by dissimilar reasons from the two reasons of dissimilarity and similarity, and subsequent similarities should also be added. Just as one does not conceal oneself, the eye does not see the eye. This is because it is obscured by the two co-emergent obscurations. In the three times, for those who do not separate from self-awareness, it is because one has not seen one's own face. Because the essence is not grasped by the wisdom of individual realization, it appears as one thinks. Although the essence is dissimilar and appears different, that very self-awareness itself is the reason for being liberated from extremes. No matter how much the lineage of samsara continues, it is not other, so it is not lost or separated. No matter how many conceptual names are not used, the essence does not waver to the side of phenomena. If one searches for the substance, one cannot find even a small part, because it has matured into the vessel and its contents. The essence is free from two extremes, and also free from three, so it appears as much as it does. Because the form of the essence cannot be found, it is known by as many names as there are terms.
Chinese
既然无法寻得宗派，却显现为各条道路如何亲近的果实。既然没有形状、颜色和形态，却显现为如何承受事物的好坏。既然无有自性，却远离所缘，显现为圆满无杂。既然不执着于尽头，又不停止，故从一与多中解脱。既然不与任何事物相合，又不使用，故从有无中解脱。既然在圆满自生智慧的虚空中显现，故不舍离那本身。事业和功德虽显现为无数，却不会中断。既然不执着和称谓自性为心和名，也不指称，故对于不可言说者，不使用言语。既然没有恒常，也不会改变，故自性即是常恒。既然不被任何人抬举，故自性光明而不被遮蔽。既然没有行进的方便和所依，故能压制无有差别的地界。既然没有来去，故能遍及一切，即是圆满的自性。既然不动摇，却能显现为任何事物。显现的一切事物，都是在自生大海中合一的缘故。即使变化、颠倒、总相和舞蹈，也不会超出精髓的意义。既然自性大圆点本来就远离来去。故那本身如何从圆满的实相中显现。由于容纳一切，故即是道路。由于不舍弃任何事物，故即是轮回。由于不了解迷惑，故即是众生。等等，即使一句也解释为理由和部分意义。为了使通往精髓菩提之道的行者，能够无有到达地到达。故三时的遗迹不会错乱。由于不使用恶劣的事物，却显现为它的自性。由于本来没有分离，不证悟的错乱也是它。度越内在河流的也是它本身。显现为地和乘的自性。由于自性无二，故是法身大本身。由于在任何忆念和觉知中都能自生。由于所知圆满无杂而清晰。由于自然圆满的自性光明而不动摇。由于圆满如是而来而无有去处。由于没有竞争的对手。由于是五种稀有之自性。由于独自出现伟大而强大。