English
and the sutra of realization by a yogi through direct perception. Also, the sutra that there is no way to obtain results from all things at all times. First, to teach the sutra of hearing, the lord of Lanka is summoned. "Among them, what definitely arises from hearing?" Having summoned in this way, hearing is emphasized and explained by approaching the four. The nature of all things is suchness. That is to say, the second thing, the nature of the whole, the unadulterated, spontaneously accomplished suchness, from which the difference of qualities is understood, is the meaning explained in the four sutras of knowable things. Whoever hears it, at that time. "Whoever hears it, at that time," means that whenever a yogi hears without error, at that very moment, the nature of all dharmas, the great wisdom of non-cessation, non-abandonment, and non-separation, increases, nourishes all, is universal, increases and expands, if one understands, realizes, and comprehends it as it is, then definitely arising without abandoning samsara, therefore, if one understands one, one can understand that all dharmas are unborn, or one should hear. To teach the sutra of realization through meditation, the lord of Lanka is summoned. "What definitely arises from seeing?" Having summoned in this way, the sutra accomplished by realization is taught as definitely arising, definitely near. Whoever sees it as it is. "Whoever sees it as it is," means that a yogi, by hearing the scriptures, sees the meaning of the suchness of dharmas as unborn, that is, seeing without seeing with wisdom. Clinging to appearance and existence as vessel and contents, without using the whole appearance, in suchness, without impurity, completely pure and clear, there is no fear for any karma, action, or characteristics, even if practiced, it is free from clinging, therefore there is no fear of falling into samsara. Why is that? Because suchness is there, all things of samsara themselves become Buddhas in the blissful pure land. To teach the sutra of manifestation through meditation, the lord of Lanka is summoned. "What definitely arises manifestly?" Having stated this, it is stated after the explanation. Whoever knows emptiness. "Whoever knows emptiness," etc., whoever understands the meaning of emptiness without clinging to the two extremes, at that time, all dharmas are in the direct perception of self-awareness, as it is, emptiness arises, one's own nature manifests in wisdom, and even the subtle conceptualization that makes it the object of focus
Chinese
如果我离开了，那当然是结束，还用说什么呢？对于这样的大士来说，因为他已经脱离了一切希望和疑虑，所以他没有什么可担心的。那个圆满本身就是显现的佛，就像自明的太阳的精华一样，通过分别念和遮蔽是找不到的。那本身就是圆满证悟。这样，三部经在各自的场合都有本来平等的意义，但却是逐渐达到圆满的。最后的经是什么呢？《楞伽经》。这些也被随后提及。一切都在如是性界中。这些话的意思是，一切事物都是空性、圆满、平等的大如是性，是无边无际的，是圆满的伟大本源，在法界中。这不是通过修行者的考察研究而产生的，而是从一开始就自然而然地产生的，因此没有分别念，只有佛的果位。就像立即用智慧显现地说的那样，怎么会有执着于佛的边见呢？因此，三个城市本身就是本来如是性，是唯一真实的，没有被玷污，没有错误，确定无疑，与佛的虚名本身就是本来分离的。这些是为了否定想要成佛的执着，并且是为了专注于事物本身的本质。这些通过显现四部经来解脱。那些《楞伽经》就像声音一样。经文广释的章节，这是章节的名称的意义。这是第五十三章的注释。为了解释第四十六章的第三个钥匙，因此随后进行解释。然后，楞伽的统治者，菩萨摩诃萨，在刚刚展示了四部经之后，立刻以伟大的方式收集了三个根本的不同问题，并向导师提问：‘秘密主，什么是根本？什么是决定性的解脱？’这些是呼唤导师，询问密咒内部的根本，以及决定性地达到最终完成的事物，这是祈请。秘密主说，这些是导师对问题的完美回答，因为问题也是两个。接近地展示的是：根本是镜子，不一致和确定性。这是第四十六章确定三个根本并实践三个根本的数量，第四十四。
English
If I leave, that is certainly the end, what need is there to say? For such a great being, because he is free from all hope and doubt, he has nothing to worry about. That very sphere is manifestly Buddha, like the essence of the self-illuminating sun, it cannot be found by searching with conceptual obscurations. That alone is perfect enlightenment. Thus, the three sutras have the meaning of being primordially equal in their respective contexts, but they are gradually perfected. What is the last sutra? The 'Lankavatara Sutra.' These are also mentioned later. Everything is in the realm of suchness. These words mean that all things are emptiness, the great sphere of equality, suchness, which is infinite, the great source of the sphere. It is not produced by the examination and investigation of the path, but it arises naturally from the beginning, so there is no conceptualization, only the fruit of Buddhahood. Just as it is said to be immediately manifested by wisdom, how can there be an attachment to the extreme of saying there is a Buddha? Therefore, the three cities themselves are primordially suchness, the only true one, not defiled, not mistaken, certain, and the very name of Buddha is primordially separate. These are to negate the attachment of wanting to become a Buddha, and to focus on the essence of things themselves. These liberate by manifesting the four sutras. Those 'Lankavatara Sutras' are like sound. The chapter of the extensive commentary on the sutra, this is the meaning of the chapter's name. This is the commentary on the fifty-third chapter. In order to explain the third key of the forty-sixth chapter, therefore, the explanation follows. Then, the lord of Lanka, the Bodhisattva Mahasattva, immediately after showing the four sutras, in a great way, collected the three different fundamental questions and asked the teacher: 'Lord of Secrets, what is the root? What is the definitive liberation?' These are calling the teacher, asking about the root of the inner mantra and the thing that definitively achieves final completion, this is a request. The Lord of Secrets said, these are the teacher's perfect answers to the questions, because there are also two questions. What is shown closely is: the root is the mirror, the inconsistency, and the certainty. This is the number of the three roots of determining the three roots and practicing the three roots of the forty-sixth chapter, the forty-fourth.
Chinese
这是第五和第六的身体的展示。 楞伽的主人，镜子是这样，以与天空的性质相符的例子来接近，这一章也以例子的根本来阐明。这里，天空具备多种性质，因此被用作与真如相符的例子。正如天空具有多种性质一样，真如也具有，因此应该理解为结合在一起。为了展示例子的性质，楞伽的主人，那么什么是天空呢？就像这样，自性唯一等等，被呼唤并接近地展示例子是：所有被称为天空的事物，自性空性是唯一的，不被雨尘等所沾染，是显现各种有法的基础，不是从因缘聚合中产生的，不会被对治所摧毁，无法展示成这样的形状，因为颜色不确定所以无法把握，不是从因缘中产生的。同样，如实的那样，无论以多少种名称来称呼，自性都从一切边解脱，不被业的习气和事物边际完全触及，是轮回和涅槃的各种法的显明之因，自己的体性在任何地方都不显现，即使三有像水一样动荡也不会被摧毁，因为具有不可思议的形状颜色，所以远离形状颜色，不是立即从因缘中产生的。无法把握等等，例子是天空没有可以把握的境自己的体性，同样也没有执着者，没有尽头，没有可以把握的中心，不会比先前在广度和数量上增加，之后也不会比那减少，不会去其他地方，也不会再回到这里。同样，真如也是，在那远离二取的菩提心的行境中，没有能取所取的边，因为在一切处平等而广大显明，所以没有中心边际的界限，因为是本来因果任运成就的自性，所以没有减少增加，一切都是自生大性的体性，因为能依所依远离处所和方向。
English
This is the display of the fifth and sixth bodies. The lord of Lanka, the mirror is like this, taking the example of conforming to the nature of the sky as a close example, this chapter also clarifies with the root of the example. Here, the sky possesses many qualities, so it is used as an example conforming to Suchness. Just as the sky has many qualities, so does Suchness, so it should be understood as being combined. In order to show the nature of the example, the lord of Lanka, then what is the sky? Like this, the nature is one, etc., being called and closely showing the example is: all that is called sky, the nature of emptiness is one, not stained by rain dust, etc., is the basis for the appearance of various phenomena, not arising from the aggregation of causes and conditions, not destroyed by antidotes, cannot be shown in this kind of shape, because the color is uncertain so it cannot be grasped, not arising from causes and conditions. Similarly, just as Suchness is, no matter how many names are used to call it, the nature is liberated from all extremes, not completely touched by the habits of karma and the edge of things, is the cause of the manifestation of the various dharmas of samsara and nirvana, one's own essence does not appear anywhere, even if the three realms are turbulent like water, it will not be destroyed, because it has an inconceivable shape and color, so it is far from shape and color, not immediately arising from causes and conditions. Cannot be grasped, etc., the example is that the sky has no object to grasp its own nature, and likewise there is no grasper, there is no end, there is no center to grasp, it will not increase in breadth and number compared to before, and afterwards it will not decrease smaller than that, it will not go to another place, and it will not return here again. Likewise, Suchness is also, in that object of practice of the mind of enlightenment that is far from the two graspers, there is no end of the grasper and the grasped, because it is equal and vast in all places, so there is no limit to the center and edge, because it is the nature of the spontaneously accomplished cause and effect, so there is no decrease or increase, everything is the nature of the great self-born nature, because the dependent and the depended are far from place and direction.
Chinese
等等，譬如虚空，互相之间没有产生，没有到其他地方去，对任何事物都没有贪恋，没有依赖，没有因缘使事物坏灭，坏灭后虚空不会空虚，前后没有不同地改变，没有虚空不遍及的地方。同样，如来藏也是，虽然显现为任何第二种事物，但因为是真如，因为已经成熟了一切，无论有多少对境，都在真如中自明，没有贪恋，因为任何特征都无法把握，所以没有依赖，不改变的自性安住于大常，不阻碍任何显现，大平等远离坏灭，所以没有从不相同走向不相同，所有名言的法显现和声音，都因为是真如而遍及一切。没有不生起，没有不证悟，这些就像虚空的体性中没有不显现的，显现为任何事物，没有不包含在其中，即使住在最后，也没有厌倦，体性后来不会变得不显现，自己的特征没有确定地执著，没有生起者，没有使成熟的助伴，没有由二者聚合而产生的虚空，没有事业穷尽的勤作，没有立即显现事业的勤作。同样，如实密咒也是，因为在所有不可思议的法中显现，第二种事物是圆满产生的，虽然无二地安住在三时，但没有疲惫，因为界无底无边，没有变动。对所有特征来说，远离相的特征，对已经本具成就者来说，没有生起成熟者，对远离因缘者来说，没有立即成立自性，无论显现什么发生什么，都没有特意去做，无论有多少事业，利益众生相续不断，但没有立即的勤作。这样，通过具备三十四法，也接近地结合了。楞伽的主人，虚空不是从有变为没有，等等，是为了成立远离二边，呼唤集合者，譬如虚空的体性不是从以前有变为后来没有，以前没
English
Etc., for example, space does not arise mutually, does not go to other places, has no attachment to anything, has no dependence, no condition causes things to perish, space does not become empty after perishing, there is no change that is different before and after, and there is no place that space does not pervade. Similarly, the Thusness is also, although appearing as any second thing, but because it is Suchness, because it has matured everything, no matter how many objects there are, they are self-illuminating in Suchness, without attachment, because no characteristic can be grasped, so there is no dependence, the unchanging nature abides in the Great Constant, does not hinder any appearance, the Great Equality is free from destruction, so there is no going from dissimilar to dissimilar, all the phenomena and sounds of names are pervasive to all because they are Suchness. There is no non-arising, no non-enlightenment, these are like there is nothing that does not appear from the nature of space, appearing as anything, there is nothing that is not included in it, even if dwelling at the end, there is no weariness, the nature will not become invisible later, one's own characteristics are not definitely grasped, there is no producer, no companion that makes mature, there is no space produced by the combination of the two, there is no effort of exhausting work, and no effort of immediately manifesting work. Similarly, the secret mantra as it is, because it appears in all inconceivable dharmas, the second thing is perfectly produced, although abiding without duality in the three times, there is no fatigue, because the realm is bottomless and boundless, there is no change. For all characteristics, it is free from the characteristics of appearance, for those who are already inherently accomplished, there is no producer of arising and maturing, for those who are free from causes and conditions, there is no immediate establishment of nature, no matter what appears or happens, there is nothing done on purpose, no matter how many actions there are, the benefit of beings continues uninterruptedly, but there is no immediate effort. Thus, by possessing thirty-four dharmas, it is also closely connected. Lord of Lanka, space is not changed from existence to non-existence, etc., in order to establish the separation from the two extremes, calling the collector, for example, the nature of space is not changed from being existent before to being non-existent later, not existent before