Chinese
那么，如果想知道那是谁的活动范围，为了通过问答来展示那个道理，楞伽的主人说道：秘密的主人啊，那么秘密真言的自性本身难以衡量且极难看到，那么用什么去看呢？秘密的主人说道：楞伽的主人啊，秘密真言的自性比任何人的智慧都更精细，比任何事物都更深奥，所以应该正确地去看待它。第二部分分为两部分：提问和回答。第一部分从“说道”到“什么是深奥”之间展示：又说道：秘密的主人啊，什么是极其精细的智慧？什么是极其深奥的智慧？第二部分分为两部分：是精细的活动范围，是深奥的活动范围。第一部分分为两部分：精细相似但不粗糙的范围，比精细更精细的范围。第一部分从“说道”到“因为没有智慧”之间展示：回答说道：楞伽的主人啊，极其精细的智慧是这样的：对于某些人来说，在这个大地界中，一逾缮那有不混乱的一万亿极微尘，这表明即使像妙高山王那样的极微尘也可以用数字来确定。即使对于像十万四千逾缮那这样的尺度，一逾缮那有八俱卢舍，一俱卢舍有五百弓，一弓有四肘，一肘有十六指到极微尘之间都可以用计算来确定。从十个极微尘算作一个微尘开始，向上可以用数字来确定。最后，像大山王和三千大千世界以下的范围都可以用计算来确定，就像《俱舍论》中所说的：极微尘和微尘，铁水兔羊牛，日光热灰虱到指。因此，数字的尽头是：一十百和百十千，千十万和万十亿。这个亿在法本、手抄本等中是一个“亚”。十个“亚”，就像看到“沙”一样。从那以后，直到不计算顶峰为止，都按照大小的顺序来计算不混乱的大小。
English
Then, if one wonders what its sphere of activity is, in order to show that reason through questions and answers, the Lord of Lanka said: Lord of Secrets, if the very nature of secret mantras is difficult to measure and extremely difficult to see, then how should one see it? The Lord of Secrets said: Lord of Lanka, the nature of secret mantras is more subtle than the wisdom of any being, and more profound than anything else, so one should look at it correctly. The second part is divided into two parts: asking and answering. The first part is shown from "said" to "what is profound": Again said: Lord of Secrets, what is extremely subtle wisdom? What is extremely profound wisdom? The second part is divided into two parts: being the scope of subtlety, being the scope of profundity. The first part is divided into two parts: a range that is similar to subtlety but not coarse, a range that is more subtle than subtlety. The first part is shown from "said" to "because there is no wisdom": Answering said: Lord of Lanka, extremely subtle wisdom is like this: For some, in this earth realm, one yojana has one trillion non-confused extremely minute particles, which shows that even extremely minute particles like Mount Meru can be determined by numbers. Even for a measure like one hundred and four thousand yojanas, one yojana has eight krosas, one krosa has five hundred bows, one bow has four cubits, and one cubit has sixteen fingers down to extremely minute particles can be determined by calculation. Starting from ten extremely minute particles counted as one minute particle, upwards can be determined by numbers. Finally, ranges such as the Great Mountain King and below the three thousand great thousand worlds can be determined by calculation, just as it is said in the Abhidharmakosha: extremely minute particles and minute particles, iron water rabbit sheep ox, sunlight heat ash louse to finger. Therefore, the end of the numbers is: one ten hundred and hundred ten thousand, thousand ten million and million ten billion. This billion is a "ya" in dharma texts, manuscripts, etc. Ten "yas", just like seeing "sa". From then on, until the peak is not counted, the non-confused size is calculated according to the order of size.
Chinese
完成了。注释：十个俱胝是一亿。十个俱胝是小亿。十个小亿是大亿。同样，每十个单位递增。因此，大千和小的千，同样，大的尸陀林和小的尸陀林，殊胜的卧具大的和小的，以及胜利的开端，俱胝也是同样的双双，纳布和努布双双，殊胜的向上和完全的展开双双，充满大的和小的，以及缠绕大的和小的，殊胜的超越大的和小的，莲花座双双，信仰和引导双双，以及边际显现双双，原因和智慧大的和小的，光彩夺目双双，感官的良好产生大的和小的四种，思虑的解脱大的和小的，以及微尘双双，力量的轮转磨砺开端双双大的和小的，各种产生大的和小的，力量和眼睛相似，词语的遥远分开大的和小的双双，线条十万大的和小的，以及摇曳的姿态双双，产生光亮火焰向上大的和小的四种，树木和法律双双寂静大的和小的，界和二者意念住所大的和小的，一切都是大的和小的双双。通过这些意义，将这些数字加起来称为“不混乱”。基于此，数字千千是一不混乱的千千。俱胝千千十万乘以三十，这意味着将这些类别视为一个整体，基于俱胝这个数字来计数，计算为一个千千，即三十万和两千。六十俱胝乘以一百，这意味着将这些类别视为一个整体，六十俱胝乘以一百，就是这么多和三。三十俱胝又三十二，这意味着将它们加在一起作为一个整体来计数，就是这么多和四千。五十万，这意味着将这些类别加在一起作为一个整体来计数，就是这么多，即五千。两万个万，这意味着将这些类别视为一个整体，就是这么多，即六千。这些是描述一个俱卢舍的度量。此外，将地、火、水、风分解成微尘，用四大的微尘数量来确定，并用三千大千世界一个世界中存在的微尘数量来确定，此外，对于这个外在的大地，考察各种不同的形状，并详细地展示出来，这些都可以通过数字来理解，从一种元素到另一种元素。
English
Completed. Annotation: Ten kotis are one hundred million. Ten kotis are a small billion. Ten small billions are a large billion. Similarly, it increases by ten units each time. Therefore, the large and small trillions, similarly, the two large and small charnel grounds, the two supreme sleeping places large and small, and the victorious beginnings, the kotis are also the same in pairs, the Nab and Nub in pairs, the supreme upward and the complete unfolding in pairs, filled large and small, and entangled large and small, the supreme transcendence large and small, the lotus seat in pairs, faith and guidance in pairs, and the marginal appearance in pairs, the cause and wisdom large and small, the dazzling in pairs, the good production of the senses four large and small, the liberation of thought large and small, and the dust particles in pairs, the power of rotation sharpening the beginning in pairs large and small, various productions large and small, power and eyes are similar, the words of distant separation large and small in pairs, lines of one hundred thousand large and small, and swaying postures in pairs, producing bright flames upward four large and small, trees and laws in pairs, silent large and small, realms and the two mind abodes large and small, everything is large and small in pairs. Through these meanings, adding these numbers together is called "non-confusion." Based on this, the number of trillions is one non-confused trillion. Kotis of trillions one hundred thousand multiplied by thirty, which means considering these categories as a whole, counting based on the number of kotis, calculated as one trillion, which is three hundred thousand and two thousand. Sixty kotis multiplied by one hundred, which means considering these categories as a whole, sixty kotis multiplied by one hundred, is this much and three. Thirty kotis plus thirty-two, which means adding them together as a whole to count, is this much and four thousand. Five hundred thousand, which means adding these categories together as a whole to count, is this much, which is five thousand. Twenty thousand ten thousands, which means considering these categories as a whole, is this much, which is six thousand. These are descriptions of the measure of one krosha. Furthermore, dividing earth, fire, water, and wind into fine dust, using the number of dust particles of the four elements to determine, and using the number of dust particles existing in one world of the three thousand great thousand worlds to determine, furthermore, for this external great earth, examining various different shapes, and showing them in detail, these can be understood through numbers, from one element to another.
Chinese
极度混乱，再次旋转，最终缠绕，彼此弯曲，互相缠绕，聚集一处，侧面倾斜，不混合而散开，边缘倾斜，因末端散开而摇摆，左右摇摆而膨胀，互相靠近，形状身体弯曲，以及诸如此类，以“等等”来概括其他事物，就像共同流传的十种形状一样，因为这样不相同、各异的缘故，对各种事物分别进行辨别和区分。此外，从外在形状中分离出来的是内在的执着。由于执着，能够使外在事物显现，显示事物本质的名称和象征的各种符号，以及外在和内在的事物，通过意识将它们不混合地分别执持，这就是相。对于未成立的事物，仅仅是假立名称的术语。通过名称来假立各种各样的法，知识随之产生。随着各自无边无际的特征，思辨变得繁多，考察变得繁多且广泛。据说这些是通往一切智智的道路，因乘的修行者是这样认为的。对于楞伽的那些人来说，不应该说他们非常精细，极其精细。应该说他们比粗糙还要粗糙。为什么呢？因为愚蠢的人想要从沙子里筛选出金粉，就像误认为刺是金粉而寻找一样，他们无法看到一切相，也无法找到密咒的实相。为什么呢？因为他们拥有一切相，但却没有智慧。第二部分，从“楞伽”到“没有一个法”之间所展示的内容是：楞伽的主人，那些比精细还要精细的人，就像这样：仅仅通过了解和证悟一个法的实相，即心之法性，如实不颠倒，就能了解和证悟一切法的实相，如实不颠倒。因此，如此善于观察的人，自然而然地会知道微尘、各种形状、名称、符号、相、术语和假立的一切，与心之法性无二无别。
English
Extremely chaotic, rotating again, finally entwining, bending towards each other, mutually clinging, gathering in one place, tilting sideways, scattering without mixing, edges slanting, swaying due to spreading ends, bulging from swaying left and right, drawing close to each other, shapes and bodies bending, and so forth, using "etcetera" to encompass other things, like the ten commonly known shapes. Because of such dissimilarities and differences, one individually discerns and distinguishes various phenomena. Furthermore, what is separated from external forms is internal clinging. Due to clinging, one is able to make external phenomena appear, various symbols of names and representations that show the essence of things, and external and internal objects, holding them separately without mixing through consciousness—this is a sign. For things that are not established, it is merely the terminology of imputed names. Knowledge arises following the imputation of various phenomena through names. Speculation becomes abundant following each limitless characteristic, and investigation becomes abundant and extensive. It is said that these are the causes that lead to the all-knowing wisdom, so say the followers of the causal vehicle. For those of Lanka, one should not say they are very subtle, extremely subtle. One should say they are even coarser than coarse. Why is that? Because when foolish people want to sift gold dust from sand, like mistaking thorns for gold dust and searching for it, they will not see all aspects and will not find the reality of the secret mantras. Why is that? Because they have all the appearances, but they lack wisdom. The second part, from "Lanka" to "there is not a single dharma," shows: The lord of Lanka, those who are more subtle than the subtle, is like this: By knowing and realizing the reality of a single dharma, the mind's own nature, as it is without perversion, one will know and realize the reality of all dharmas as it is without perversion. Therefore, such a good observer will naturally know that particles, various shapes, names, symbols, signs, terms, and all imputations are inseparable from the mind's own nature.
Chinese
因此，由于具有了知一切形态和无二智慧的自性解脱的智慧，所以没有未见和不知的法。因此，《广大十万颂》中说：如果知道了色的如实性，就能知道一切法的要义和广大。又说：远离一切边的大自在者，谁能通达一边就能通达一切。这是法的殊胜要义。等等，非常多。第二点分为两方面：不是貌似深奥而不深奥的境界，而是比深奥更深奥的行境。第一点，从《楞伽经》的“……”到“也没有分别”之间所说：楞伽主，什么是比智慧深奥更深奥的呢？有些人貌似智慧深奥而不深奥，他们执着于一切法，寻找和分别边、底、端和中心的部分。这些人不能被称为比智慧深奥更深奥，而是被称为到达了极限。为什么呢？因为那些迷惑的人，像把海市蜃楼当成水一样去追逐，或者像盲人寻找天空的边际并希望找到一样。对于一切法的如实自性，即使寻找边、底、端和中心也找不到，也没有分别。第二点，从《楞伽经》的“……”到“远离分别”之间所说：楞伽主，然而，如果证悟到一切法与法性无别，通达了不杂染的圆满自性，没有边和底，没有端和中心，那么这些人就被称为智慧深奥中最深奥的。为什么呢？因为证悟到法界没有边、底、端、中心的诸佛的意趣，对于一切形态都远离分别，并且在无境中明晰地了知。第二点，从《楞伽经》的“……”到“应当观察”之间所说：楞伽主，因此，由于密咒的自性没有世俗的边和胜义的底的分别，并且远离端和中心，难以衡量。所以，比智慧精细更精细，比深奥更深奥，应当如实观察。
English
Therefore, because of having the wisdom that knows the liberation from the nature of all forms and non-dual wisdom, there is not a single dharma that is unseen or unknown. Therefore, in the "Extensive Hundred Thousand Verses," it says: If you know the suchness of form, you will know the essence and extensiveness of all dharmas. And it says: The great, independent one who is free from all sides, whoever understands one side understands all sides. This is the supreme essence of the Dharma. And so on, there are very many. The second point has two aspects: it is not a realm that seems profound but is not, but rather a realm of practice that is even more profound than profound. The first point is shown from "Lankavatara..." to "There is also no distinction." Lord of Lanka, what is more profound than profound wisdom? Those who seem to have profound but not profound wisdom focus on all dharmas and seek and distinguish the parts of the edge, bottom, end, and center. These are not to be called more profound than profound wisdom, but rather to be called the ultimate in reaching the end. Why is that? Because those who are deluded, like mistaking a mirage for water and pursuing it, or like a blind person seeking the edge of the sky and hoping to find it, even if they seek the edge, bottom, end, and center of the true nature of all dharmas, they will not find them, and there is no distinction to be made. The second point is shown from "Lankavatara..." to "Free from discrimination." Lord of Lanka, however, if one realizes that all dharmas are inseparable from dharmata, and understands the complete nature of non-mixture, without edge and bottom, without end and center, then these are called the most profound of profound wisdom. Why is that? Because the intention of all the Buddhas who realize that the dharmadhatu has no edge, bottom, end, or center is known in all aspects to be free from discrimination and clearly known in the absence of an object. The second point is shown from "Lankavatara..." to "Should be viewed." Lord of Lanka, therefore, because the nature of secret mantra has no distinction between the conventional edge and the ultimate bottom, and is free from end and center, and is difficult to measure, it is more subtle than subtle wisdom, and more profound than profound, so it should be viewed correctly.