Chinese
以上文句显示，如前所述，实际上，所有突发性的念头都是错误的。同样，不作念是好的。佛和众生这两个名称是由于执着二元对立而产生的，仅仅是这样看待而已。但实相的本性中，佛和众生之间没有任何差别。然而，对于那些因为无明而心智幼稚的因乘行者来说，突发性念头的乌云遮蔽了正确的意义，因此无法看到事物的本来面目。他们再次将这些虚假的突发性现象视为真实，特别关注并执着于因果等，因此错误地认为有轮回的因和觉悟的果。同样，他们也错误地认为有不净的众生和清净的佛。第六部分分为两部分：概括性地展示和详细地解释。第一部分是：从“显现自性”到“无所缘”，这两句偈颂显示：如所命名般形成，如所修持般成就的显现自性，实际上也是无实体的本质，是自明的，除此之外别无他物，因此在有无等二边上也没有执着，是完全解脱的。第二部分是：从“说”到“不住”，这段文字显示了为了理解它们的自性。说：秘密主，那么如何了解众生和佛呢？说：楞伽主，应知自明的光明本性，佛和众生的本性，因无所缘故是空性。说：秘密主，空性住在哪里？说：楞伽主，空性是所有法的特征，因此遍及一切，住在一切法中。说：秘密主，一切法住在哪里？说：楞伽主，一切法皆是空性，因此从行境、所依和能依中解脱，不依赖任何事物，脱离一切边，不住于任何地方。第七部分分为两部分：概括性地展示和详细地解释。第一部分是：因此，无为即是所为的终结。这句话显示了空性的
English
The above sentences show that, as mentioned earlier, in reality, all sudden thoughts are wrong. Similarly, non-conceptualization is good. The two names, Buddha and sentient beings, arise from clinging to duality, and it is merely seeing it that way. But in the nature of reality, there is no difference between Buddha and sentient beings. However, for those causal vehicle practitioners whose minds are childish due to ignorance, the clouds of sudden thoughts obscure the true meaning, so they cannot see things as they are. They again regard these false sudden phenomena as real, paying special attention to and clinging to cause and effect, etc., thus mistakenly thinking that there is the cause of samsara and the fruit of enlightenment. Similarly, they also mistakenly think that there are impure sentient beings and pure Buddhas. The sixth part is divided into two parts: showing in summary and explaining in detail. The first part is: from "appearance itself" to "no object," these two verses show that the appearance itself, which is formed as named and accomplished as practiced, is actually the essence of non-entity, which is self-luminous, and there is nothing other than that, so there is no clinging to the two extremes of existence and non-existence, and it is completely liberated. The second part is: from "said" to "does not abide," this text shows in order to understand their nature. Said: Lord of Secrets, then how to understand sentient beings and Buddhas? Said: Lord of Lanka, it should be known that the self-luminous nature of self-awareness, the nature of Buddhas and sentient beings, is emptiness because there is no object. Said: Lord of Secrets, where does emptiness reside? Said: Lord of Lanka, emptiness is the characteristic of all dharmas, so it pervades everything and resides in all dharmas. Said: Lord of Secrets, where do all dharmas reside? Said: Lord of Lanka, all dharmas are emptiness, so they are liberated from the realm of activity, the support and the supported, do not rely on anything, are free from all extremes, and do not abide anywhere. The seventh part is divided into two parts: showing in summary and explaining in detail. The first part is: Therefore, non-action is the end of action. This sentence shows the emptiness of
Chinese
因此，由于事业自然而然地完成了任务，所以一切都自然而然地成就了。第二部分分为两点：安住于慈爱和悲悯的真实状态，以及对提问的回答的补充说明。第一点，从“说道”到“没有的缘故”之间进行了阐述。说道：秘密主，安住于空性是安住在哪里呢？说道：楞伽的主人，为了阐述不作任何利他行为也能证悟的方式，安住于空性就是不做任何事而事情已经完成，因此安住在慈爱和伟大的悲悯中。因为空性已经遍及一切，所以利益众生的事情在不做任何事情的情况下就已经圆满完成，安住在远离慈爱和悲悯的目标中。这是为什么呢？因为对于能利益的佛陀和作为利益对象的众生来说，没有什么比空性更能利益和被利益的了，已经完全满足，所以无法从其他地方获得。第二点，从“说道”到“应当了知”之间进行了阐述。又说道：秘密主，如果佛陀和众生都是空性，那么佛陀以何种大悲心，对何种应调伏的众生行利益之事，如同虚空一般呢？被称为大悲心的那又是什么样的词语呢？在提出这两个问题之后，回答说道：楞伽的主人，所有二元对立的事物都自然安住在远离边际的伟大空性中。因此，在没有进入其本质的情况下就已圆满，因为没有将佛陀和众生视为二元，所以没有在众生之外看到悲悯的对象，对于事物的实相一无所见，以无知的方式见到和了知，这就是在没有行利他之事的情况下就已经圆满，为了将一切引导至菩提心，这是无有目标的伟大悲悯。如果没有找到如此甚深的究竟意义，小乘行者以孩童般的悲悯，要么取出三千大千世界所有众生的生命来救护，要么将他们安置于解脱和涅槃之中，这都是因为执着于二元对立，应当了知这是微小的悲悯，因为这是以目标作为行为的事业。
English
Therefore, since the activity naturally accomplishes the task, everything is spontaneously accomplished. The second part has two points: the actual state of abiding in loving-kindness and compassion, and supplementary explanations of the answers to questions. The first point is explained from "Said" to "because there is none." Said: Lord of Secrets, where does one abide when abiding in emptiness? Said: Lord of Lanka, in order to explain how to realize without doing any altruistic actions, abiding in emptiness means that without doing anything, the task is already completed, therefore abiding in loving-kindness and great compassion. Because emptiness has already pervaded everything, the task of benefiting sentient beings is completely accomplished without doing anything, abiding in being free from the object of loving-kindness and compassion. Why is that? Because for the Buddha who benefits and all sentient beings who are the object of benefit, there is nothing more beneficial and benefited than emptiness, it is already completely satisfied, so it cannot be obtained from elsewhere. The second point is explained from "Said" to "should be known." Again, said: Lord of Secrets, if the Buddha and all sentient beings are emptiness, then with what great compassion does the Buddha benefit which sentient beings to be tamed, like the sky? What kind of term is that which is called great compassion? After asking these two questions, the answer said: Lord of Lanka, all dualistic phenomena naturally abide in the great emptiness that is free from extremes. Therefore, it is already complete without entering its essence, because not seeing the Buddha and sentient beings as dual, there is no object of compassion seen outside of sentient beings, not seeing anything of the reality of things, seeing and knowing in a way of ignorance, this is already complete without doing altruistic deeds, in order to guide everything to the heart of enlightenment, this is great compassion without an object. If such profound ultimate meaning is not found, the Hinayana practitioners, with the compassion of children, either take the lives of all sentient beings in the three thousand great thousand worlds to protect them, or place them in liberation and nirvana, this is because of clinging to duality, it should be known as small compassion, because it is an action with an object as a task.
Chinese
相对于无边无际的世界而言，连一根毫毛的意义都没有，而且还会死亡，因为它们的根本就是大悲心啊。楞伽的主人，因此，应当通过专注于大悲心，以不愿安住的方式，恒常安住且不分离的状态来修习和观察。楞伽的主人，那些安住于大悲心的伟大瑜伽士们的行为是：对于任何数量的众生，既不突然切断束缚而使之解脱，也不束缚他们而使之受缚。因为本来就没有执着于束缚和解脱，也没有追随那个意义的知识。这是因为切断了行为和努力的乘，是伟大的金刚武器。他们以那个武器，对显现为可调伏者而不停止，却不执着，因此实际上没有特意杀害，而是通过证悟和习惯于无二，从而彻底解脱并杀害了。为什么用理证来证明它呢？因为在基础上没有自性的众生，只是将执着和虚妄显现执着为众生而已。这是第一个问题的答案。那么，大悲心或慈悲心的名字究竟是由什么组成的呢？它是由如是和突然这两个差别组成的，即由两者而命名。应当理解，它是被本初无二所包含，并且仅仅是在那个名称中清净，而被命名为术语。这是第二个问题的答案。第三个是，如是说，从“如是说”到“变成”。这表明，秘密主大士如是说并开示，楞伽的主人等，所有有情身的菩萨们，听到那个意义，认识到在其他地方没有道路和果实，因此没有依赖和努力，直到最后一口气，都精通了无二密咒的意义。这一章的名称是：在汇集一切佛陀意旨的大经中，阐明了灯的根本，即密咒自身如是本质的特征，伟大自性的瑜伽，任运成就的瑜伽，以及广大觉悟的瑜伽的行境，一切法自性深奥且难以衡量之章节。
English
Compared to the endless world, even the meaning of a hair is nothing, and they will die again, because their root is great compassion. Lord of Lanka, therefore, one should cultivate and observe by focusing on great compassion, in a way that does not desire to abide, constantly abiding and not separating. Lord of Lanka, the actions of those great yogis who abide in great compassion are: for any number of sentient beings, they neither suddenly cut off bonds and liberate them, nor bind them and cause them to be bound. Because there is originally no attachment to bondage and liberation, and there is no following of the knowledge of that meaning. This is because it cuts off the vehicle of action and effort, it is the great vajra weapon. With that weapon, they do not stop appearing as those to be tamed, yet they do not cling, therefore there is actually no intentional killing, but through realizing and being accustomed to non-duality, they completely liberate and kill. Why is it proven with reason? Because there are no sentient beings with self-nature on the basis, it is only the clinging to and the false appearance that are clung to as sentient beings. This is the answer to the first question. Then, what exactly is the name of great compassion or loving-kindness composed of? It is composed of the difference between suchness and suddenness, that is, named by both. It should be understood that it is encompassed by primordial non-duality, and is merely pure in that name, and is named as a term. This is the answer to the second question. The third is, thus said, from "thus said" to "became." This shows that the great secret lord thus spoke and taught, the Lord of Lanka, etc., all sentient body bodhisattvas, hearing that meaning, realizing that there is no path and fruit elsewhere, therefore without reliance and effort, until the last breath, they mastered the meaning of the non-dual mantra. The name of the chapter is: In the great sutra that gathers the intentions of all Buddhas, the chapter that clarifies the root of the lamp, that is, the characteristics of the mantra itself as suchness, the yoga of great self-nature, the yoga of spontaneous accomplishment, and the realm of the yoga of vast awakening, the nature of all dharmas being profound and difficult to measure.
Chinese
第八品 解释。 这些是通过对大乘无上之义的确定生起之理，以明灯完全安立的讲述故事的经教手印文字之集合，对自生之智慧进行辨析，即是对于生起之理的开示，第二品之义的广说。 第二卷结束。 第三，以何而得确定的生起之理有三：总说、广说、结尾。 第一，从“此后”至“于彼作”之间进行开示。此后，楞伽之主又向秘密主问道：先前所说的十二句中的第三句，以何而得确定，也会生起。 询问先前能仁所开示的内容，呼唤道：“喂，秘密主”，您以大乘圣者们的意念，秘密圣者本身在所化众生面前显现并安立之理，导师释迦能仁授记，在讲述故事的场合中，何人于何处，以何种确定，何时获得也会生起之安立，以何种方式获得而著称呢？ 回答说：楞伽之主，无论任何人，所要获得的，就是密咒之本体金刚萨埵的真如之确定，如实获得并理解，从而获得密咒。以何种方式如是毫不颠倒地获得，就于彼作。 总的来说，此生起之理也是圣灯如何安立的回答。特别是，从精勤所生的结合道，从续部住立之理所生的确定之生起之理，不错乱地获得意义的见解，如同贫女获得宝藏一般，对此进行广说。 第二部分有六点：确定所要获得的所知真如； 胜于其他乘而为大； 以道和确定能获得之方便难以获得； 舒缓并实际获得确定； 道之助缘灌顶； 获得确定的功德，被授记为成佛。 第一部分有三点：问答总说、分别解说、结尾。 第一，从“回答说”到“清净生起”之间进行开示。此品开示了真实义。 又回答说：秘密主，密咒
English
The eighth chapter is an explanation. These are through the way in which the definitive arises of the meaning of the unsurpassed Great Vehicle, by the collection of the letters of the seal of the teachings that tell the story of the complete arrangement of the lamp, the self-arisen wisdom is discerned, that is, the explanation of the arising, the extensive explanation of the meaning of the second chapter. The second volume ends. Third, there are three ways in which certainty is obtained: a summary, an extensive explanation, and a conclusion. First, from "Then" to "to him" is shown. Then, the lord of Lanka again asked the lord of secrets: The third of the twelve words that occurred earlier, by what means is certainty obtained, and also arises. Asking about what the previous Thuba had taught, he called out, "Hey, Lord of Secrets," how did you, with the intention of the holy Great Vehicle, the secret holy one himself, appear in the sight of those to be tamed and establish the way, the teacher Shakyamuni prophesied, in the context of telling the story, by what person, in what place, with what certainty, at what time is it obtained, and how is it obtained and known? He said, "Lord of Lanka, whatever anyone is to obtain is the certainty of the suchness of Vajrasattva, the essence of mantra, and by truly obtaining and understanding it, one obtains mantra. Whoever obtains it in this way without reversing it, do it to him. In general, this arising is also the answer to how the holy lamp is arranged. In particular, from the path of union arising from effort, from the arising of certainty arising from the abiding of the tantra, the view of unerringly obtaining meaning, like a poor woman finding a treasure, is extensively shown. The second part has six points: the certainty to be obtained, the knowable suchness; being greater than other vehicles; being difficult to obtain by the path and the means of obtaining certainty; relieving and actually obtaining certainty; empowerment as a condition of the path; the merit of obtaining certainty, being prophesied to become a Buddha. The first part has three points: a general question and answer, a detailed explanation, and a conclusion. First, from "He said" to "purely arising" is shown. This chapter shows the definitive meaning. Again he said, "Lord of Secrets, mantra