English
It is also called mind because of its immovability. As explained before, it is gathered by the four dharmas, and because the nature of the totality is free from bias, it is also called Suchness because it is the unconditioned great dharma nature of all dharmas. Because its essence is not abandoned and not established, it is also called the emptiness of mind. Because it cannot be expressed by words and does not abide anywhere, it is also called transcendence of extremes. Because it does not abandon extremes and does not make the middle ground its object, it is also free from clinging to that very nature, so it is also called non-objective Madhyamaka. Like a precious jewel, it abides in the complete nature of the victorious ones and appears as desired, so it is also called the basis of all Buddhas. Without coming or going, like taming, it is the source of all emanations because of its self-appearance. All Buddhas are liberated by this, so it is the virtuous friend of all Buddhas. If realized, it dispels darkness and is all emanations, so it is the lamp of all realms. Without obstructing blessings, it appears in any way, and is held by the great wisdom of self-appearance, so it is the source of compassion and skillful means. In the Subtle Arrangement, it is said: "The mind is formless, yet form is complete." According to the meaning of these words, because it is complete and unmixed, it is also called the appearance of the image of all dharmas. The fourth has three aspects: the name is a false designation, the false designation is temporary, and therefore it shows that the name is not established. The first has two aspects: brief explanation and detailed explanation. The first is shown by "It is merely designated as a false designation," the dharmas of samsara and nirvana are not complete in any way, but merely appear to be designated as a false designation, and in reality, the essence cannot be grasped. The second is shown from "Lankavatara" to "should be known," the lord of Lanka, the necessity of showing those names, and also for the sake of those who have faith, and for whose benefit, they are designated in this way from different lineages through the gate of action, but in the reality of their essence, there is no designation of names. Therefore, one should know and realize that those temporary and especially arising ones are indeed false designations. Thus it is taught. Lord of Lanka, therefore, designating as Buddha is also a false designation. Dharma is also a false designation. Bodhi is also a false designation. Likewise, the sphere of reality, wisdom, and dharma
Chinese
身体和身体的差别，三界的众生，世界稳定与变动等，像这样安立种种不同的名称，所有这些都应认知为仅仅是名言的增益。第二部分分为两个方面：简略地指示，详细地解释。第一部分，从“不显现”到“突然显现”这两句偈颂指示：法性菩提心从未在任何边显现过，因为从不显现中，一切万有的本体，由于执着，如所思般显现，轮回和涅槃的一切，就像好坏丸子一样，都是依赖的突然显现。第二部分，从《楞伽经》到“应认知为增益”指示：为了指示增益的体性，楞伽的主人，什么是增益呢？就是突然安立，即使对如来藏进行思辨，也不是本来就具有二元性的事物。增益的体性，如果具有其他过失：楞伽的主人，如果增益本身本来就具有，与如来藏相同，不是突然的，那么，所有突然的轮回、涅槃、善恶等二元性的法都不会产生，显现也会被阻断，即使净化了障碍也无法清净。楞伽的主人，突然的体性就像云一样，不是恒常存在的，不是本来就具有的，通过三个不可分析的理由来确定。楞伽的主人，正因为如此是突然的自性，所以，以名称安立的诸法，以符号表示，即以心识向外显现的具有力量者，以及仅仅是名称的词语的共同概念，以及以概念区分种种相的意义的共同概念，以及声音本身的体性，以心识自然地分析，作为表达者而安立，以及福德、非福德和不动业三种，以及业的异熟果、三界等一切都是自性突然的，它的体性对于执着者来说，显现为从因缘产生，以及执着所束缚的，那本身清净而成为佛，以及不显示意义而成为障碍
English
The difference between body and body, the sentient beings of the three realms, the stability and movement of the world, etc., all these that appear to be established with different names should be recognized as merely superimpositions of terminology. The second part has two aspects: brief indication and detailed explanation. The first part, from "unmanifest" to "suddenly manifest," is indicated by these two verses: The mind of Dharma-nature Bodhi has never appeared in any extreme, because from the unmanifest, the essence of all things, due to attachment, appears as thought, all of samsara and nirvana, like good and bad pills, are only dependent and sudden appearances. The second part, from the Lankavatara Sutra to "should be recognized as superimposition," indicates: In order to indicate the nature of superimposition, the lord of Lanka, what is superimposition? It is suddenly established, even if one speculates about the Tathagatagarbha, it is not something that inherently possesses duality. The nature of superimposition, if it has other faults: Lord of Lanka, if the superimposition itself is inherently possessed, the same as the Tathagatagarbha, not sudden, then all sudden samsara, nirvana, good and evil, etc., dualistic dharmas will not arise, and appearance will be blocked, and even if the obscurations are purified, they cannot be purified. Lord of Lanka, the nature of suddenness is like a cloud, it is not permanent, it is not inherently possessed, it is determined by three reasons that cannot be analyzed. Lord of Lanka, precisely because it is the nature of suddenness, therefore, the dharmas established by name, indicated by symbols, that is, those with power that appear outwardly to the mind, and the common concept of the word that is merely a name, and the common concept of the meaning that distinguishes various characteristics by concept, and the nature of the sound itself, naturally analyzed by the mind, established as the expresser, and the three karmas of merit, non-merit, and immovability, and the maturation of karma, all the three realms, etc., are all of a sudden nature, its nature for the attached appears to arise from causes and conditions, and that which is bound by attachment, that itself is purified and becomes a Buddha, and that which does not show meaning becomes an obscuration.
Chinese
并且，当那个相状成就时，应当认识到烦恼在自身最初的状态中被净化，成为四种无常的理由。那么，如果说上述的三宝等是所要证实的，所以不会变成无常，（那是因为）它们没有舍弃自性。如果修行者这样认为，那就是一种有意的执着，就像渡河的船一样，也应该舍弃对它们的执着。如果不是无常，那么为了显示所说的三种过失的自性，楞伽王，如果业因和业果的成熟等法不是无常的，那么真如或真如性也会变得有垢染，其体性也会像前面所说的那样，成为一种不适合作为实相的东西。楞伽王，应当认识到，真如性是一种不为任何外在事物所左右的至高无上的状态。第三部分分为两部分：概括地说明，详细地解释。第一部分是：从“在那真如性中”到“没有言说”之间所表达的内容是：在那真如性中，由于本来就没有显现任何形象，所以通过佛、菩提和法性等方式所安立的这些名称，甚至连名称的假立也不存在，因此，这样用语言来表达也是没有意义的。第二部分是：从“楞伽”到“断绝”之间所表达的内容是：楞伽王，正如所说的那样，通过理由成立，因此，一切法的实相、自性的状态，就是本来如是的状态，没有用名称来安立，由于声音本身没有显现，所以没有用语言来表达，并且不具备任何体性，因此无法用语言来表达，所以自性是无法用任何方式来表达的，语言的道路断绝，是离思离言的。第五部分分为两部分：甚至连基础的意义也不成立，虽然各种名称在那真如性中不存在，但为了迁就小根器者的理解而进行说明。第一部分分为两部分：概括地说明，详细地解释。第一部分是：通过“在那之中哪里有实体？”来表达，意思是：在那自性中，哪里有自性成立的实体呢？因为甚至连基础的意义也不成立。第二部分是：说
English
And, when that characteristic is accomplished, one should recognize that the obscurations are purified in their own original state, becoming the four reasons for impermanence. Now, if it is said that the Three Jewels, etc., mentioned above are what is to be proven, so they will not become impermanent, (that is because) they have not abandoned their own nature. If practitioners think so, that is an intentional attachment, and just like a boat for crossing a river, one should also abandon attachment to them. If it is not impermanent, then in order to show the nature of the three faults mentioned, O Lord of Lanka, if the ripening of causal actions and resultant actions, etc., are not imputed as impermanent, then Suchness or Thusness would also become tainted, and its nature would become something unsuitable as reality, as described above. O Lord of Lanka, Suchness should be recognized as a supreme state that is not influenced by any external phenomena. The third part has two parts: a summary explanation and a detailed explanation. The first part is: from "In that very Suchness" to "There is no expression" is what is expressed. In that very Suchness, since no appearance has ever been perceived, these names that are established as different through the doors of Buddha, Bodhi, and Dharmata, etc., do not even exist as mere nominal designations, so it is meaningless to express and speak in that way. The second part is: from "Lanka" to "Cessation" is what is expressed. O Lord of Lanka, as it is said, it is established by reason, therefore, the reality and the nature of all phenomena is the state of being as it is from the beginning, without being designated by names. Since sound itself is not perceived, there is no expression by words, and since it does not possess any essence, it cannot be expressed by words, so the essence cannot be expressed in any way, the path of language is cut off, and it is beyond thought and expression. The fifth part has two parts: even the basic meaning is not established, and although various terms do not exist in that very Suchness, they are explained for the sake of those with small minds. The first part has two parts: a summary explanation and a detailed explanation. The first part is: expressed by "Where is the entity in that?", meaning: where is the self-established entity in that nature? Because even the basic meaning is not established. The second part is: saying
Chinese
已经获得了。（到）“已经获得了”之间所指示的，是为了表明楞伽是否认为如实性能被心所抓住。说道：秘密主，凡是被命名为基础的如实性，对于脱离了命名的基础的意义，难道也不进行分别吗？被提问时，说道：楞伽的主人，在基础如实性的状态中，如果执着于能思、所思，即使仅仅在基础的意义上进行思考，也是一种疾病，因此不会进行分别，特别地不会进行分别。那是因为什么呢？因为无法通过其他的理由来找到它的本质。即使佛陀亲自寻找，也无法找到仅仅是基础意义的东西，因为它的本质是无二的，并且脱离了识别。这样开示道。第二部分分为两部分：简略地指示，详细地解释。第一部分是：从“在何处命名”到“显现”之间的三句，以及从“佛陀”到“为了指示而命名”之间的偈颂，指示道：那么，如果从不存在的事物中显现，那么兔子角和虚空中的花朵也应该能够产生。那确实是这样的，凡是显现为不同的事物，各种各样的名称所命名的基础是：对于具有一切特征的事物来说是没有特征的，具备一切形象却脱离形象，一切言说都由此产生却又没有言说。由于没有任何造作，因此脱离了形象的方面，本质上并不存在事物，但由于自然成就的原因，就像命名和陈述那样形成，就像建立那样成就，无论思考什么都会显现，因此在普遍命名的角度上，就像标记一样存在，因此与兔子角不同。如《虚空大》中所说：自性不确定，因此，如何看待就如何显现。以及《总集》中所说：总之，如何命名如何思考，转变因此一切都显现为本质。因此，基础本身就是自然成就的，因此在任何不存在形象的法，如佛陀等之中，将佛陀、菩提和法性等不同的名称，以美好的方式命名，是为了向那些不理解意义而感到困惑的人们指示，因为有通过传承来引导的必要性。第二部分是：从“因此”到“进行思考”。
English
has been attained. (Up to) "has been attained" indicates that it is to show whether or not Lanka thinks that reality can be grasped by the mind. Said: Lord of Secrets, whatever is named as the basis of reality, does it not even conceptually distinguish the meaning of the basis that is free from naming? When asked, said: Lord of Lanka, in the state of the basis of reality, if one clings to the thinker and the thought, even if one thinks only in the sense of the basis, it is a disease, therefore one does not distinguish, especially one does not distinguish. Why is that? Because its essence cannot be found by any other reason. Even if the Buddha himself searches, he cannot find something that is merely the meaning of the basis, because its essence is non-dual and free from identification. Thus he taught. The second part is divided into two parts: briefly indicating, explaining in detail. The first part is: from "Where to name" to "manifestation" in between three verses, and from "Buddha" to "named for instruction" in between a verse, indicating: Then, if it appears from what does not exist, then the rabbit's horn and the sky flower should also be able to arise. That is indeed the case, whatever appears as different things, the basis named by various names is: for all characteristics, there is no characteristic; possessing all aspects but free from aspects; all speech arises from it but there is no speech. Because there is no fabrication, it is free from the aspect of form, and the essence does not exist as a thing, but because of natural accomplishment, it forms like naming and stating, it accomplishes like establishing, and whatever is thought appears, so in the perspective of universal naming, it exists like a mark, so it is not the same as a rabbit's horn. As it says in The Great Sky: Since the nature is not certain, it appears as it is seen. And as it says in The Compendium: In short, as named and thought, by transformation everything appears as essence. Therefore, the basis itself is naturally accomplished, so in any non-existent form of dharma, such as the Buddha, etc., the different names of Buddha, Bodhi, and Dharmata, etc., are named in a good way, in order to instruct those who do not understand the meaning and are confused, because there is a need to guide through transmission. The second part is: from "Therefore" to "to think".