Chinese
如果这些所说的话实际上是矛盾的，我该如何完全理解这一点呢？当被这样问及时，回答说：拉ങ്കའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）朗卡的，楞伽的主人，就像眼睛切断了色法的领域一样，看到任何正确的真理，都不是从物质的形式中分离出来去寻找、理解和获得的。因为它在任何方面都不确定，所以在任何地方都看不到，当自显地看到那不可见的意义时，才能确定那就是真如。因此，与不可言说的意义相符，在获得自生圆满大智慧的体验时，才能看到真理并获得确定。这只是在拉达克的术语中表达，而本质上并没有看到主体和客体之间的对立。正如所说： 有法不可见，法性亦然。 不可见众生，心亦不可见。 不可见佛陀，若见何物？ 彼即见真实之真谛。 这是如何运作的呢？通过不放弃任何极端而进行消除，那完全清净的伟大近道，那至上的真如，胜妙法王之秘密门，无论显现的圣者五部等等，都获得了对秘密真言无为之大义的彻底确信，并且在不执着于任何极端的无二智慧之状态中显现，当不被客体动摇，不被心识完全思虑之时，那不住于任何极端的智慧，就是光明法身，自生智慧，任运成就的本质。不仅如此，它还远离了刹那的无常，没有原因和条件，因此是自生自显的，智慧没有被识别，就像虚空一样，具备了一切伟大的功德，形式不混杂，法性完全圆满的状态，不从原因产生，不被条件所灭，无二的真如，本质无法指示，因此超越了言语和思想，无法用语言表达，超越了意识的思考，是无造作的完全解脱之大智慧。如《总集经》所说： 自生寂静无遮法， 本来无作义自明。 无生清净菩提心， 不住智慧与心等。 因此，那真如，无境之大境，就是各自自证的智慧。
English
If these statements are actually contradictory, how should I fully understand this? When asked this, the answer was: O Lord of Lanka, just as the eye cuts off the field of form, seeing any correct truth is not found, understood, and obtained separately from the form of matter. Because it is not certain in any way, it is not visible anywhere. When the invisible meaning is seen as self-evident, then it is certain that it is the suchness. Therefore, in accordance with the unspeakable meaning, when the experience of self-aware, spontaneously accomplished great wisdom is obtained, then the truth is seen and certainty is obtained. This is only expressed in the terminology of Ladakh, but in essence, there is no seeing of opposition between subject and object. As it is said: The object of dharma is not seen, nor is the nature of dharma. Sentient beings are not seen, nor is the mind seen. The Buddha is not seen, what is seen? That sees the true truth. How does this work? By eliminating without abandoning any extreme, that completely pure great shortcut, that supreme suchness, the wonderful secret door of the King of Dharma, whether the appearing holy ones, the five families, etc., have obtained the thorough conviction of the great meaning of the secret mantra's non-action, and it appears in the state of non-dual wisdom that does not cling to any extreme. When it is not shaken by objects and not fully contemplated by the mind, that wisdom that does not dwell on any extreme is the luminous Dharmakaya, the essence of spontaneously arising wisdom, spontaneously accomplished. Moreover, it is free from momentary impermanence, without cause and condition, therefore it is self-born and self-evident, wisdom is not identified, like the sky, it is complete with all great qualities, the state of unmixed form and completely perfect nature, not born from cause, not destroyed by conditions, the non-dual suchness, the essence cannot be indicated, therefore it transcends speech and thought, cannot be expressed in words, transcends the thinking of the mind, it is the unconditioned, completely liberated great wisdom. As the 'Compendium' says: Self-born, peaceful, unobstructed Dharma, Originally unmade, meaning self-evident. Unborn, pure Bodhicitta, Non-abiding wisdom is equal to the mind. Therefore, that suchness, the great realm without a realm, is the wisdom of each individual's self-awareness.
Chinese
其行境乃诸佛之圣意。如是，其中连真谛之中与非真之边的名言亦不可得，因无相与执着，故如实之性即为一切之根本，故精华菩提圣妙无为法，乃诸佛之生处与生养之母，且其无碍显现，故无所造作，遍布一切之大明点，安住于如是性中不动摇，此乃任运安住之意，连行境之名言亦无。二者有二，问与答。初者，从“又楞伽”至“如何”之间所示。又楞伽之主所问：秘密主，菩提之精华，即彼如是性，于自显现中无时与异，如是，以多久之量，于所化众生前显现并安住？其相与自性如何？二者有二，示安住之量，说相与自性。初者，从“说”至“无量故”之间所示。答曰：楞伽之主，安住之期不定，以大声或大气，安住于四季年、月、半月之间。以大气，如三十须臾为一日，或十五须臾为一日。以大族，如十小时为一节，或其半，如三个半须臾为半节。以意乐思念，如芥子或油菜籽滚动般为一刹那。一芥子之期经过六十，故为时际之刹那一百二十之刹那。彼六十为一唐吉，彼三十为一须臾。安住于任何前者之后立即出现之期。诸佛四时平等，故三时不变，安住于彼如是性中。以大声或终道初者，以八十一小劫计为一大劫安住。以大能，以十万六千劫等无量，故大乐任运成就。如是遵照法王丹巴仁波切之手迹，终道
English
Its field of activity is the sacred intention of the Buddhas. As such, even the mere terms of the center of truth and the edge of untruth are not found in it, and because it is without characteristics or attachments, the nature of suchness is the root of all things. Therefore, the essence of Bodhi, the sacred and unconditioned, is the source of all Buddhas and dwells as the mother of creation, and since it is clearly unceasing in any way, it is the great bindu that is unelaborated and pervades all. Abiding unshakably in suchness, it is the spontaneously abiding intention, without even the term 'field of activity.' The second has two parts: the question and the answer. The first is indicated from "Again, Lanka" to "What is it like?" Again, the Lord of Lanka asked: Lord of Secrets, the essence of Bodhi, that very suchness, is self-appearing, without time or difference. How long does it appear and abide to those to be tamed? What are its characteristics and nature like? The second has two parts: showing the extent of abiding, and explaining the characteristics and nature. The first is indicated from "He said" to "Because it is immeasurable." The answer: Lord of Lanka, the duration of abiding is not always fixed. By a great sound or great breath, it abides between the four seasons, years, months, and half-months. By a great breath, thirty moments are one day, or fifteen moments are one day. By a great lineage, ten hours are one session, or half of that, such as three and a half moments are half a session. By intention and thought, like a mustard seed or rapeseed rolling, it is a moment. Sixty pass in the duration of one mustard seed, so it is a hundred and twenty moments of the final moment. Those sixty are one Tangki, those thirty are one moment. It abides for the duration immediately following any of the former. The Buddhas are equal in all four times, so they do not change in the three times, and abide in that very suchness. By a great sound or the first path of the end, it abides as a great kalpa, counted as eighty-one small kalpas. In great skill, it is immeasurable by hundreds of thousands and sixty thousand kalpas, etc., so great bliss is spontaneously accomplished. Thus, in accordance with the handwriting of the sacred Dharma Lord Rinpoche, the final path
Chinese
从上到下没有相同的次第，最终获得安住和平等不住的证悟。因此，通过将自身与伟大的菩提相结合，它被证明超越了劫数的衡量。我认为，显现存在于这些之中，是基础、道路和结果的共同之处。第二部分分为两部分：详细解释和总结。第一部分从“特征”到“如果不是未生”之间进行了解释。由于不灭的特征和未生的自性从一开始就是不可分割的，所以无法以这种方式把握。由于远离对境，所以不可见。由于与原始的自性平等且不可分离，所以已经习惯了。本体已经成就，没有虚构而清晰，所以已经确定地检查过了。由于无论做什么都是它的状态，所以已经完全实践了。即使没有来去，但由于自性没有被占据，所以显现为任何事物。没有迷惑且不变，所以已经确定了意义没有错误。由于本体显现为任何事物，所以加持从各方面涌现。由于没有超出那个圆满，所以轮回和涅槃的一切都聚集在一起。由于一切法都被滋润，所以遍及一切。由于没有阻碍任何门，自性显现于一切，所以一切都产生。由于污垢的种子自然消失，没有被边际所染污，所以是完全清净的。由于一切特征和本体，并且相互宽广而滋润，所以自性在任何地方都没有成立。由于没有作为，所以没有遍及可分割的事物。由于一切都是它本身，所以没有不遍及的。由于在高低或舍弃的本体上没有看到数字的次第，所以没有高低。由于精华菩提是无与伦比的，并且成为一切的奴仆，所以没有大小。由于原始的如是，没有舍弃轮回和涅槃的两个极端，所以没有好坏。在自生大海的深处，没有舍弃任何事物，甚至没有虚假概念的名称成立，所以没有宽窄。由于原始的自性自然成就为果，所以没有努力的先后，所以没有因果。由于在两者中显现而没有成立，所以没有男女。由于没有确定为有情的形式的延续，所以没有种姓。由于在一切形状和颜色上没有看到相状，所以没有形体。无论做什么，都没有执着，所以没有业和异熟。
English
From the top to the bottom, there is no equal sequence. Finally, one attains the realization of abiding and non-abiding equally. Therefore, by uniting oneself with the great Bodhi, it is shown to transcend the measure of kalpas. I think that the appearance existing in these is the commonality of the ground, path, and result. The second part is divided into two parts: detailed explanation and summary. The first part is explained from "characteristics" to "if it is not unborn." Since the characteristic of non-cessation and the nature of non-birth are inseparable from the beginning, they cannot be grasped in this way. Because it is separated from the object, it is invisible. Because it is equal and inseparable from the original self-nature, it has become accustomed. The essence has been accomplished, without fabrication and clear, so it has been definitely examined. Because whatever is done is its state, it has been fully practiced. Even if there is no coming and going, because the nature has not been occupied, it appears as anything. Without delusion and unchanging, it has been determined that the meaning is not wrong. Because the essence manifests as anything, blessings arise from all aspects. Because it does not go beyond that completeness, all of samsara and nirvana are gathered together. Because all dharmas are moistened, it pervades everything. Because no door is blocked, and nature appears everywhere, everything is born. Because the seed of defilement naturally disappears and is not stained by the edge, it is completely pure. Because of all characteristics and essence, and mutually broad and moistening, nature is not established anywhere. Because there is no action, it does not pervade divisible things. Since everything is itself, there is nothing that does not pervade. Since no numerical order is seen in the essence of high and low or abandonment, there is no high and low. Since the essence of Bodhi is unparalleled and becomes the servant of all, there is no big or small. Because of the original suchness, there is no abandonment of the two extremes of samsara and nirvana, so there is no good or bad. In the depths of the self-born ocean, nothing is abandoned, and even the name of false concepts is not established, so there is no wide or narrow. Since the original nature is naturally accomplished as the result, there is no sequence of effort, so there is no cause and effect. Since it appears in both but is not established, there is no male or female. Since it is not determined as the continuation of the form of sentient beings, there is no lineage. Since no form is seen in all shapes and colors, there is no form. Whatever is done, there is no attachment, so there is no karma and vipaka.
Chinese
再者，由于融入大圆满智慧的范围，从一开始就自然脱离了境的相状，由于没有建立名言，因此没有内外行境。由于脱离四缘，因此没有生。由于没有执著自他，因此自明未生，没有迁变。由于无有能知所知之别的广大的智慧，智慧的日光一升起就脱离了沉没，因此没有黑暗。恒常不生，于圆满自明中显现，因此没有先后。由于从一开始就脱离了显空无别的三者名言，因此没有边际和中心。没有相状，并且从一和多中解脱，因此没有自他。对于已经现成的事物，寻找也找不到，在果位上自然成就，因此没有勤作和修持。由于没有好坏之分，因此没有取舍。由于自性的理证，在无别的本体中，脱离了作者，因此自然不造作。没有障碍，脱离了生灭，因此自然光明。由于没有遣除，因此没有被玷污。不是从因产生的。不是从缘生起的，如果从名言上说是具有三十八种数量的相状。从一开始就是无有分别的，脱离边际的大光明，这是最后两个问题的共同回答。 第二部分，从“楞伽”到“不执著”之间所表达的内容是：楞伽的主人，对于这样的是什么样的特征，自性如何，有什么可问的呢？因为菩提心不是成立也不是遮破，所以超越了显现和不显现的名言，没有这样的特征和自性，因此在任何一边都不执著。 第三部分分为两部分： общей 总体展示，详细解释。第一部分分为两部分：简要展示，详细解释。第一部分，从“这样”到“视为心要”之间所表达的内容是：这样，楞伽的主人，那些安住在菩提心中的圣者们，对于那些不执著而自然成就的人们，为了观察和检验金刚萨埵空性，即殊胜的真如，他们是否能从中得到菩提心的意义，为了深入理解，所以说了这样的话。于是呼唤道：“喂，圣者们，五种姓等等。”然后说：任何心