Chinese
是这样的。法界智慧以无所缘为本性，本来就是远离对境的法性。这些是显现为可见的。这表明是确定对境的理由。楞伽的主人。不间断和不蔓延等等，如镜子般的智慧的功用是：普贤的体性光明而不分别，因此没有间断。不间断是智慧显现，从自生智慧唯一中，以所化众生的意乐和威力，显现差别和支分等等。种姓在意义上安住于一。如是说。法界无造作安住于一。具有明镜般的光明自性。平等性智慧安住于一。由于不混杂各自的分别，事业勤奋而究竟。如是说。平等性智慧以平等性断除了从功用差别到极端的戏论。分别智慧以自共相的特征能力不混杂不紊乱，从而清净了不认识的障碍。事业成就后，我和他人的所作所为无余，都消逝了。断除了不希望成为法界之因的智慧显现，也具有生出四种智慧的功用。因此，要知道清净五种障碍的体性，就是功用的能力本身。并具有而安住。这些是功用的能力。这表明了所说的都是确定为功用之力的意义。楞伽的主人。这样一来，心即是心的显现。这是因为趋向智慧的意义，心的自证之作用是八识聚显明为心性，并且不间断地显现一切，而那显明为心性的就是智慧显现。因此，要做到见到意义并认识到意义。这些所说的，要像海浪一样自生，从而认识到那些是觉性智慧的秘密殊胜，并要理解。如是说。眷属菩萨们断除了对上师心间加持显现的疑惑，这是教法的功德。名为上师心间智慧显现殊胜庄严之品，是上师自性以智慧将那五种自显现，作为精华中的精华，即不混杂于大智慧中而显明。
English
It is like that. The wisdom of the Dharmadhatu, with no object of focus as its essence, is inherently the nature of reality, devoid of objects of experience. These appear as visible. This indicates the reason for determining the object. Lord of Lanka. Uninterrupted and not spreading, etc., the function of mirror-like wisdom is: The essence of Samantabhadra is clear and non-conceptual, therefore there is no interruption. Uninterrupted is the appearance of wisdom, from the sole self-born wisdom, through the inclinations and power of those to be tamed, differences and distinctions, etc., appear. Lineage resides as one in meaning. Thus it is said. The Dharmadhatu, uncreated, abides as one. Possessing the nature of a clear mirror. Equality wisdom abides as one. Because of the non-mixture of individual distinctions, actions are diligent and ultimately perfected. Thus it is said. Equality wisdom, through equality, destroys the extremes of elaboration from the differences in function. Discriminating wisdom, with the characteristic abilities of self and other not mixed or confused, thereby purifies the obscurations of not knowing. With actions accomplished, the tasks of self and others are without remainder, all vanish. It eliminates the unwanted appearance of wisdom that becomes the cause of the Dharmadhatu, and also possesses the function of producing the four wisdoms. Therefore, know that the essence of purifying the five obscurations is the very power of function itself. And abides with possession. These are the abilities of function. This shows that what is said is the meaning determined as the power of function. Lord of Lanka. Thus, mind is the appearance of mind. This is because of the meaning of striving for wisdom, the function of the mind's self-awareness is that the eight aggregates of consciousness are clear as mind-essence, and without interruption, all appear, and that which is clear as mind-essence is the appearance of wisdom. Therefore, one must see the meaning and recognize the meaning. These spoken words, like ocean waves, arise spontaneously, thereby recognizing those as the secret and supreme wisdom of awareness, and one must understand. Thus it was said. The retinue of Bodhisattvas cut off doubts about the blessings of the Guru's heart appearing, this is the merit of the teaching. The chapter called "The Auspicious Arrangement of the Supreme Appearance of Wisdom in the Guru's Heart," is the Guru's nature, with wisdom, manifesting those five self-appearances as the essence of essence, that is, clearly without being mixed with great wisdom.
Chinese
因此，它显示从一和多中解脱出来。第三十二品，简要解释完毕。然后，楞伽的统治者，菩提萨埵摩诃萨埵，等等，以忆念的方式，向导师提出了关于身体的四个问题。楞伽之主，这四个问题是，呼唤收集者，秘密主讲述了先前从其他导师那里听到的意义，作为回答。心即是心，心显现，这是第一个问题的答案，即近义的本质：八识、六识和一识，即法身。以及，诸境等等，体验并满足，即报身。以及，行，一个基础，不确定地显现为任何事物，即化身。什么是识？那就是阿赖耶识，进入的是意，持续出现的是五门。那三个后面的，等等，是所说的心，等等，本质和识也共同变化。智慧是，或者心本身是三身，看到心如其本性。身是，化身，受用，法，和自性的基础。再次，楞伽之主提问，提问和讲述历史就像声音一样。任何被识别的，都是没有从其他地方产生而被识别的。这意味着认识到心识就是那个。为什么呢？如果楞伽从其他地方产生，那将是一个错误，它也会变成任何化身的理由，即身体的基础。显现的本质是关于化身的。这意味着从先前和之后关于身体的问题的回答中，详细地展示了问题答案的本质。那些各自的第一个，化身，在时间的流逝中显现，对于被调伏者来说，不是不显现或未曾体验过的，它仅仅通过显现和出现的理由来证明。进入的本质是圆满受用者。这意味着通过理由来消除所显示的本质。那个身体存在于永恒的智慧、光明和无分别中。在那里，它不费力、不混乱、不散乱，而是永远存在。第三，因为它进入了三摩地至高无上的意境。显现是本质，法身。这意味着它也通过理由来证明。那个身体是二资粮和
English
Therefore, it shows liberation from one and many. The thirty-second chapter, briefly explained, is completed. Then, the lord of Lanka, the Bodhisattva Mahasattva, etc., in a way of recollection, asked the teacher four questions about the body. The lord of Lanka, these four questions are, calling the collector, the secret lord narrates the meaning previously heard from other teachers, as an answer. Mind is mind, mind appearance, this is the first answer to the question, which is the essence of near meaning: the eight consciousnesses, the six consciousnesses, and the one consciousness, which is the Dharmakaya. And, the objects, etc., experiencing and satisfying, which is the Sambhogakaya. And, the action, one basis, appearing uncertainly as anything, which is the Nirmanakaya. What is the Vijnana? That itself is the Alaya-vijnana, entering is the mind, continuously appearing are the five gates. Those three later ones, etc., are the said mind, etc., essence and Vijnana also change in common. Wisdom is, or the mind itself is the three bodies, seeing the mind as it is. Body is, Nirmanakaya, Sambhogakaya, Dharma, and the basis of self-nature. Again, the lord of Lanka asked, asking and telling history is like sound. Whatever is recognized is recognized without arising from elsewhere. This means realizing that the mind-consciousness is that itself. Why is that? If Lanka arises from elsewhere, that would be a mistake, it would also become the reason for any incarnation, which is the basis of the body. The essence of manifestation is about the Nirmanakaya. This means that from the answers to the questions about the body before and after, the essence of the question-answer is shown in detail. Those respective first ones, the Nirmanakaya, appear in the flow of time, for those to be tamed, it is not non-appearing or unexperienced, it is only proven by the reason of appearing and arising. The essence of entering is the perfect enjoyer. This means that the essence shown is eliminated by reason. That body exists in eternal wisdom, light, and non-discrimination. There, it is effortless, unconfused, and undistracted, but exists forever. Thirdly, because it enters the supreme state of Samadhi. Appearance is the essence, the Dharmakaya. This means that it is also proven by reason. That body is the two accumulations and
Chinese
从无二的法界智慧中，本体成就，报身和化身显现，是为基础。基础本体是法性身。之所以这样说，理由是，如果没有本体，如何能显现如所思之相，本体是无法指出的。楞伽主所问，是关于四身的实体。化身是从何处而来？等等，没有本体，任何事物在任何时候都显现为化身，这普遍存在，并且以事业调伏众生，具有名称、受用、安乐、智慧和事业，以及圆满具足相好的眷属，调伏众生，以无二性，远离烦恼、所知、见解和真如大乐的障碍，以及边见的戏论垢染，是未曾混杂、未曾造作的本体，是清净与不清净二者的自性，不住于二者的边际。四是指四身。同样，其中的提问也如字面所示。相续的生起是从心，等等，化身是从心的行为中显现的造作所成就的对境，是业的勤作的自性。报身是从心的造作所成就的烦恼的自性清净。法身是心的行境，本来无二性，显现为整体，心显现，如果不了知这一点，以及不了知这些的差别，那就是真如的障碍。本体身是，自证无染的法性，是轮回与涅槃诸事物的真如。这些是关于身的本体安住于事物的方式的提问和回答。因此，当思虑的障碍清净时，那身的本体就会显现。楞伽主，为什么这样说呢？当转变的黑暗消散时，等等，所承诺的理由是什么呢？安住于道的人，如果清净了造作之业的障碍，远离了无暇之处，就能见到化身的容颜。如果清净了粗细的造作烦恼的障碍，断除了轮回的种子，镇伏了土地，就能见到报身。如果了知行境为自证，以无二性清净了所知，就能见到法身。
English
From the non-dual expanse of wisdom, the essence is accomplished, and the enjoyment and emanation bodies appear as the basis. The basis essence is the Dharmakaya. The reason for this is that without an essence, how could the appearance of what is thought be shown, the essence itself is unshowable. What the Lord of Lanka asked was about the substance of the four bodies. Where does the emanation come from? And so on, without essence, anything at any time appears as an emanation, which is pervasive, and with actions tames beings, possessing names, enjoyment, bliss, wisdom, and activities, as well as a fully endowed retinue of auspicious marks, taming beings, with non-duality, free from the obscurations of afflictions, knowledge, views, and suchness great bliss, and the defilements of extreme elaboration of views, it is the unadulterated, unfabricated essence, the nature of both purity and impurity, not abiding in the extremes of both. Four refers to the four bodies. Likewise, the questions therein are as they sound. The continuous arising is from the mind, and so on, the emanation body is the object accomplished by the actions appearing from the mind's activity, it is the nature of the effort of karma. The enjoyment body is the purified nature of afflictions accomplished by the mind's actions. The Dharmakaya is the mind's field of activity, originally non-dual, appearing as a whole, the mind appearing, if this is not understood, and the differences between these are not understood, that is the obscuration of suchness. The essence body is, the self-awareness, the undefiled nature of reality, is the suchness of all phenomena of samsara and nirvana. These are questions and answers about how the essence of the body abides in phenomena. Therefore, when the obscuration of thought is purified, the essence of that body will appear. Lord of Lanka, why is this said? When the darkness of transformation dissipates, and so on, what is the reason for what is promised? One who abides on the path, if the obscuration of the karma of action is purified, and is free from the places of disadvantage, will see the face of the emanation body. If the obscurations of coarse and subtle afflictions of action are purified, the seeds of samsara are cut off, and the ground is subdued, the enjoyment body will be seen. If the field of activity is known as self-awareness, and knowledge is purified with non-duality, the Dharmakaya will be seen.
Chinese
哦！因为基之身如圆球一般，以无明、智慧、清净和垢染所压的名称，从一开始就不存在的理由是，不可言说的圆球是无离别的自性。楞伽的主人！对于这些，以心髓秘密的差别，等等四身，对于所化众生也如实地具有菩提心髓，以不以功用而见的差别，要知道有应作不应作的过失清净不清净的差别。说道：秘密的主人！就是问这个。为了指示什么是清净和不清净的回答，说道：楞伽的主人，就像这样！呼唤之后，为了指示接近的数目，所说的数目也是在那里，在何处，在方向上，完全是三。清净从一切到一切是一个，即是四。为了说那个，楞伽的主人！在那里，何处清净是这样！对于不清净的三，指示三三为九的最初解释是，以因缘变化的业习气五种的第一个显现行走的习气清净，以加行道见道的化身圆满三者，指示那个。化身的心或自性，远离痛苦是法智，即是法身。如释迦牟尼佛，受用法的蕴聚，以相好之身说法是化身的受用。化身的法王，如弥勒等是化身的化身，是本来完全清净，自在的主人和恒常出现之故。方向上清净是，就像这样！所说清净是，第二个和第三个周遍行走的习气，和第四个俱生清净，以见道的圆满受用，因为三身不圆满而接近指示的是，受用一切法的自性任运成就无处所，对什么也不分别也不分别不了解，了解对什么也不依赖无所作为，体性不存在，自证什么也没见到而见到的智慧是圆满受用的法身。轮回涅槃或显空二谛远离对境，一刹那一个时间无有间断的游舞是圆满受用的身。以那个身调伏的所化