English
For the untamed, there are three types of disciples who are difficult to tame with fierce ripening. What are the skillful means to uplift and guide those beings who sever the lineage of karma? There are also three: the continuous vehicle that arises constantly like a wheel; the vehicle that ascertains the desired fruit as the ultimate path; and the vehicle that manifests fiercely from the unborn, with the miraculous body of the Buddha. These are the secret mantras of the victorious ones, which are the complete and natural essence of the victors from the very beginning. Therefore, these three vehicles also manifest as the deeds of the victorious ones through blessings. The methods of uplifting, etc., if we gather the inconceivable ways of benefiting beings, there are three: the nature of appearance itself, which is the first vehicle that tames with nature or the power of life; the middle one tames with the method of counteracting afflictions; and the last one tames by severing the lineage of karma of wrong clinging. In order to explain these separately, what is the first thing that comes to mind? The continuous appearance of the wheel also has five aspects: from the very beginning, the five who are known as the victorious ones of the five Buddhas, in order to tame the meaning of the disciples, appear as the five great elements, and appear to the disciples in five ways, thereby taming and liberating beings. So, what is the way? The cause of generation, sustenance, and reliance, the cause, condition, and dwelling place, etc., taming all beings with the cause of generation, the condition of enjoyment for sustenance, and the dwelling place as reliance. These taming are also great wisdom, without clinging to the things to be done, but with the power of spontaneously accomplishing from the beginning, the five desirable qualities appear completely, and with the three of method, cause, and condition, etc., they benefit the beings born from themselves. Although these causes have no substance, they appear without increase or decrease in the three times of past, present, and future, and accomplish three kinds of activities, namely cause, condition, and support. What are these three activities? The appearance of the continuous vehicle of the wheel, namely, whose realm and manifestation, the great self is, etc., the greatness of becoming a Buddha in the realm of Dharma, the greatness of becoming a Buddha in manifestation, and the greatness of becoming a Buddha as the great self, that is it.
Chinese
是佛陀的伟大之处，以及从一切到一切都没有成佛的伟大之处。为了逐一解释这些，楞伽的主人是这样的：凡是于法界中成佛的。等等，被召唤来集合。首先显示佛陀是：从五个事物、整体、原始母体，到法界的自性中，不执著于成佛而扩展增长，其殊胜之处在于：安住于不同角落的伟大存在之间，显现为地、水、火、风、空五者。这些是众生和植物等成为整体之因的来源。显现无间断，常恒之性，本初整体聚集圆满，超越本体的边际而解脱，是其特征。慈悲是永恒的佛陀。这是指从不动摇的自性中显现的三种事业，是具有常恒本体的佛陀。自性遍在于一切。这意味着本体的主人不异于器情世界，与整体无二无别。如所愿。这意味着随顺好坏，随顺所喜好的三种本体，不改变而显现为所愿。显有。这意味着生起器情二者，清晰地理解，为了成办意义而确定名称。生起烦恼，这意味着：如此显现而无间断的常恒本体，其自性本初即是心的坛城空性，因此是光明清澈的本体，不成立显现，即是法界。因此，不阻碍任何事业。楞伽的主人还有谁？现前的佛陀是。等等，集合起来，从中显示第二佛陀是：五大圆满地成办了根识的显现意义，安住于三界之中。本初于平等自性中无垢，是佛陀遍在的增长本体。五大虚空的特征是，在无边无际的法界自性中，随顺所欲，显现为有色和无色，无实体的整体，以及十方众生的所有身体和处所等，一切机会都由虚空来阐明，空旷宽广。聚集的存在安乐与处所相应，因此成办了显现的意义。行者与非行者的所依是。等等，行者与非行者，植物等等的
English
It is the greatness of being a Buddha, and the greatness of not being a Buddha from everything to everything. In order to explain these one by one, the lord of Lanka is like this: Those who are enlightened in the realm of reality. Etc., are summoned to gather. First, showing the Buddha is: From the five things, the whole, the original mother, to the nature of the realm of reality, without clinging to enlightenment, it expands and grows, and the superior aspect is: Abiding between the great beings in different corners, appearing as the five elements of earth, water, fire, wind, and space. These are the sources of beings and plants, etc., becoming the cause of the whole. Manifestation is uninterrupted, the nature of constancy, the original whole gathers and is complete, transcending the boundary of the essence and being liberated, is its characteristic. Compassion is the eternal Buddha. This refers to the three activities that manifest from the unwavering nature, and is the Buddha with the nature of constant eternity. Self-nature pervades all. This means that the owner of the essence is not different from the container and the contents of the world, and is non-dual with the whole. As you wish. This means that following good and bad, following the three essences of what you like, it does not change and appears as you wish. Manifest existence. This means generating both the container and the contents, clearly understanding, and determining the name for the purpose of accomplishing meaning. Arising defilements, this means: The constant nature that appears in this way without interruption, its nature is originally the mandala of the mind is emptiness, so it is the nature of light and clarity, the non-establishment of appearance is the realm of reality. Therefore, no activity is hindered. Who else is the lord of Lanka? The manifest Buddha is. Etc., gathering together, from which the second Buddha is shown: The five elements completely accomplish the manifest meaning of the senses, abiding in the three realms. Originally, in the equal nature, without impurity, is the Buddha's pervasive growing essence. The characteristics of the five great emptiness are that in the boundless realm of reality, according to desire, appearing as colored and colorless, insubstantial whole, and all the bodies and places of beings in the ten directions, etc., all opportunities are clarified by emptiness, empty and vast. The gathered existence is in accordance with the bliss and place, therefore accomplishing the manifest meaning. The basis of the goer and the non-goer is. Etc., the goer and the non-goer, plants, etc.
Chinese
稳固地基的本质是：使一切事物，身体、森林、草木生长，产生，作为依靠和居所，以及使一切众生的心意感到欢喜，如是行持，以使之满足来调伏，乃是八十小劫之久的地基同时存在，因而得名。如果说虚空没有生灭，所以一定不是那个乘，那么，地基有生灭空住，所以是大多数的主宰，地基也转变为四大产生的根本，因为没有虚空就不会显现，那个乘是通过虚空的作用来理解的。柔软易弯，产生其他，自性明亮。等等，水的特征是湿润，因此地方柔软，可以随意弯曲伸直，因此能做内外产生其他的作用，使自性光彩等变得明亮，抓握聚集，不倒退，持续流动，持续行进，使寺庙的干旱土地和被干渴折磨的一切都变得湿润和满足，在三时中产生各种动荡波浪，因此产生、生存、依靠这三种作用也与二十小劫之后相符。使一切成熟，消除黑暗，使一切显现，平等。等等，火以热量调和，使内外成熟，以光消除黑暗，使可见之物清晰显现，内外平等遍布，使事物燃烧，自性柔软，自身的颜色变得非常明亮，不舍弃内外精华，使完全饱胀的景象变得饱胀的作用有九种，以三种根本来成办意义，时间也随之宣说。不住留，无阻碍，以力量产生。等等，风的特征是流动，因此不能停留在一个地方，因此没有任何阻碍地以力量产生，风本身没有形状颜色，比显现为形象还要猛烈地产生，而且没有重量，到处流动产生，进入内外一切，成为容器和精华的基础和依靠，以五种因缘在三种中运用意义，时间是相似的。这些是占据一个位置，即通常是圆形的产生。楞伽的主宰这个
English
The essence of a stable foundation is: to cause all things, bodies, forests, and vegetation to grow, to arise, to serve as a support and dwelling place, and to make the minds of all beings rejoice. Acting in this way, subduing by satisfying them, is the basis for eighty minor eons to exist simultaneously, hence the name. If it is said that space has no arising or ceasing, so it is definitely not that vehicle, then, the foundation has arising, ceasing, emptiness, and dwelling, so it is the master of most, and the foundation also transforms into the root from which the four elements arise, because without space there would be no appearance, and that vehicle is understood through the function of space. Soft and pliable, generating others, nature is clear. And so on, the characteristic of water is moisture, therefore the place is soft, and it can be bent and straightened at will, therefore it can perform the function of generating others internally and externally, making the nature of radiance and so on clear, grasping and gathering, not reversing, continuously flowing, continuously moving forward, making the dry land of the monastery and all those tormented by thirst become moist and satisfied, and in the three times various turbulent waves arise, therefore the three functions of arising, living, and relying also correspond to after twenty minor eons. Ripening all, dispelling darkness, revealing all, equanimity. And so on, fire harmonizes with heat, causing internal and external ripening, dispelling darkness with light, making visible things clearly appear, pervading internally and externally equally, causing things to burn, nature is soft, one's own color becomes very bright, not abandoning internal and external essence, the function of making the completely full appearance become full has nine aspects, accomplishing meaning with three roots, and time is also declared accordingly. Not abiding, unobstructed, arising with force. And so on, the characteristic of wind is movement, therefore it cannot stay in one place, therefore it arises with force without any obstruction, wind itself has no shape or color, it arises more violently than appearing as a form, and it also arises moving everywhere without weight, entering internally and externally into everything, becoming the basis and support of the container and essence, using meaning in three ways with five causes and conditions, time is similar. These are occupying one position, that is, usually a circular arising. The lord of Lanka this
Chinese
例如，“大自在的佛陀是”，等等，显示了大自在的业是佛陀的自性。五大元素本身就是圆满的自性，自心本身从一开始就没有尘垢，显现广大，是无上的至高。大智慧的虚空显现，内外万物聚集，摇曳宽广，是普贤清净，舍弃糟粕的特征，无有造作而证悟成佛，就是智慧本身显现在虚空中。地本身的自明自显，是圆满高举，庄严厚重，是智慧慈悲之身。水的作用是汇集，如秘密真言般的合和，本体的意旨，三摩地，三时之人远离生灭，就是果。火的作用是遣除黑暗，大智慧胜观，如实显现自性的智慧之光，自明的现量无漏。风的作用是对任何事物都没有阻碍，不愚昧的大智慧，自性圆满不杂，圆满显现所知，是圆满的自性。因为对任何事物都没有阻碍和畏惧，所以不像立即完成的业。一切都是从五大元素的自性中产生的，确定为大智慧。还有楞伽的主人，“那就是佛陀”，等等。呼唤并显示五大元素、五部、五智的自性。虚空遍布一切，能够开悟；地坚硬不变；火普遍明亮柔软；水遍布一切，能够正直；风对任何事物都没有阻碍。虽然显示为五佛，但本体完全没有差别，是五大元素、五部的本体。楞伽的主人是这样的，在这里，至高的意义超越了表达本体的范畴，没有在其他地方成佛，也脱离了仅仅用它来象征。没有佛陀，从其他佛陀那里。没有佛陀是，等等，接近地显示了它。在此，事物圆满之际，本来就是大空性菩提心的坛城，证悟成佛，就是它本身无造作的精华。并且，远离的是，显现为五种事物
English
For example, "The Buddha of the Great Self," etc., shows that the karma of the Great Self is the nature of the Buddha. The five elements themselves are the nature of completeness, and the mind itself is originally without dust, appearing vast, which is the supreme of the unsurpassed. The emptiness of great wisdom appears, and all things inside and outside gather, swaying wide, which is the pure Samantabhadra, abandoning the dross, without fabrication and attaining enlightenment, which is wisdom itself appearing in the emptiness. The self-knowing and self-appearing of the earth itself is complete, uplifting, dignified and thick, which is the body of wisdom and compassion. The function of water is to gather, like the union of secret mantras, the intention of the essence, samadhi, the person of the three times is free from arising and ceasing, which is the fruit itself. The function of fire is to dispel darkness, great wisdom and insight, the light of wisdom that manifests the nature as it is, the self-aware direct perception is without leakage. The function of wind is that there is no obstacle to anything, the great wisdom that is not ignorant, the nature is complete and unmixed, the knowable is completely revealed, it is the complete self-nature. Because there is no obstacle or fear to anything, it is not like karma that is completed immediately. Everything arises from the nature of the five elements, and it is determined to be great wisdom. And also the master of Lanka, "That is the Buddha," etc. Calling and showing the nature of the five elements, the five families, and the five wisdoms. Emptiness pervades everything and can enlighten; the earth is solid and unchanging; fire is universally bright and soft; water pervades everything and can be upright; wind has no obstacles to anything. Although it is shown as the five Buddhas, the essence is not different at all, it is the essence of the five elements and the five families. The master of Lanka is like this, here, the supreme meaning transcends the category of expressing the essence, there is no enlightenment in other places, and it is also separated from merely symbolizing it. There is no Buddha, from other Buddhas. Not having a Buddha is, etc., closely showing it. Here, when things are complete, it is originally the mandala of great emptiness Bodhicitta, attaining enlightenment, which is its own unadulterated essence. And, what is far away is, appearing as five things