Chinese
应当观察。第四部分分为两点：解释秘密界自生俱生智的比喻，以及展示五种智慧的比喻。第一点，从“说”开始，到“自证的比喻是无偏的”之间进行了解释。如果有人想知道如何象征性地理解那些非凡而不共同的事物，那么，说：秘密主，应该依靠什么比喻来理解秘密界？说：楞伽主，没有什么是可以完美地象征秘密界的比喻。如果需要一个接近且显而易见的比喻，那么应该抓住天空。即使天空不能从各个方面创造事物，但在世间没有比这更明显的比喻了。因此，应该依靠天空的比喻来理解。正如圣者们所说，无偏的本质只能从一个方面来象征。再说：秘密主，应该如何调和秘密界和天空这二者的相似之处？回答说：楞伽主，秘密界和天空并非完全相似，因为秘密界是自证的空性，而天空是无知的空性。说：秘密主，以辩论比喻与意义是否一致的方式，那么，难道天空没有包含在秘密界中吗？说：楞伽主，你认为如何？由于自证本身的扩展，天空包含在秘密界中。然而，由于天空无法展现许多功德和事业，所以秘密界没有包含在天空的范围中。说：秘密主，那么什么是天空？说：楞伽主，天空仅仅是容纳一切事物的空间。说：秘密主，那么秘密界如何通过天空来象征和理解呢？说：楞伽主，由于天空具备与秘密界相似之处的三个特点，因此被用作近似的象征：元素的天空本身使事物变得清晰和容纳，本质上是空无且无边无际，自身的特征不可捉摸但能显现彩虹、湿气等现象。同样，心性的法性也是如此，即一切事物
English
It should be observed. The fourth part has two points: explaining the metaphor of the self-arisen innate wisdom of the secret sphere, and showing the metaphor of the five wisdoms. The first point is explained from "Saying" to "The metaphor for self-awareness is impartial." If one wonders how to symbolically understand those extraordinary and uncommon things, then, saying: Lord of Secrets, what metaphor should one rely on to understand the secret sphere? Saying: Lord of Lanka, there is nothing in the world that can perfectly symbolize the secret sphere. If a close and obvious metaphor is needed, then the sky should be grasped. Even though the sky cannot create things from all directions, there is no more obvious metaphor in the world than that. Therefore, one should rely on the metaphor of the sky to understand. As the holy ones have said, the essence of impartiality can only be symbolized from one aspect. Again, saying: Lord of Secrets, how should the similarities between the secret sphere and the sky be reconciled? Answering: Lord of Lanka, the secret sphere and the sky are not entirely similar, because the secret sphere is self-aware emptiness, while the sky is ignorant emptiness. Saying: Lord of Secrets, in the manner of arguing whether the metaphor and meaning are consistent or not, then, is it that the sky is not included in the secret sphere? Saying: Lord of Lanka, what do you think? Because of the expansion of self-awareness itself, the sky is included in the secret sphere. However, since the sky cannot manifest many qualities and activities, the secret sphere is not included in the scope of the sky. Saying: Lord of Secrets, then what is the sky? Saying: Lord of Lanka, the sky is merely the space that accommodates all things. Saying: Lord of Secrets, then how can the secret sphere be symbolized and understood through the sky? Saying: Lord of Lanka, because the sky possesses three characteristics similar to the secret sphere, it is used as an approximate symbol: the elemental sky itself makes things clear and accommodating, is essentially empty and boundless, and its own characteristics are intangible but can manifest phenomena such as rainbows and moisture. Similarly, the Dharma nature of the mind is also like that, that is, all things
Chinese
这些都有机会，本体无而不知其终结，自性空而享用一切生起。虽说三方面略有相同而作为象征，但自性觉悟任运成就大，显现任何事物而本体如是的例子，没有被方面所限制，因为一切都象征着它。第二部分有三：略说、广说、总结。第一部分是，在五种智慧的名相之后，从“楞伽”到“也称为宝珠智慧”之间所阐述的。即是，呼唤楞伽的主人（指听法者），这五种智慧一定能以比喻来象征其名称。如何象征呢？如生起的虚空般本体空而次第生起，所以是如虚空般的智慧；如美丽的形色般清晰而不分别，所以是如明镜般的智慧；如四大生起般无有取舍，所以是如大般的智慧；如十方不相违背、各不相同、不混杂而清晰般，了知一切应知之事，所以是各异安排的智慧；如珍宝般成就自他的需要，所以也称为如意宝珠的智慧。第二部分有四：如明镜般的智慧、如大般的智慧、如十方般的智慧、如如意宝珠般的智慧。第一部分是，从“楞伽”到“例子没有局限性”之间所阐述的。即是，楞伽的主人，以各自圆满而近似修习的多种法来显示象征的方式。这里，明镜因为具有十六种功德，所以被认为是相似的比喻。即，能消除观看者的过失污垢，能生出其功德而产生美好，能使所见之物清晰，能生起一切显现为形象之物的影像，生起影像时没有造作，没有立即显现的造作，影像与所见之物、能见者不是各自独立的，与明镜内部的清晰不是不具备的，影像不是事物本身所以不近，没有与影像不同的其他事物所以不远。
English
These all have opportunities, the essence is without and the end cannot be known, the nature is empty and all that arises is enjoyed. Although it is said that these dharmas are similar in only three aspects and are used as symbols, the self-awareness spontaneously accomplished is great, appearing as anything, and the example of the essence as it is, is not limited by aspects, because everything symbolizes it. The second part has three: brief explanation, detailed explanation, and conclusion. The first part is, after the enumeration of the five wisdoms, from "Lanka" to "also called the Jewel Wisdom" is explained. That is, calling the lord of Lanka (referring to the listener), these five wisdoms can certainly symbolize their names with metaphors. How to symbolize them? Like the arising space, the essence is empty and arises in sequence, so it is the wisdom like space; like beautiful form, it is clear and non-conceptual, so it is the wisdom like a mirror; like the four great elements arising, there is no acceptance or rejection, so it is the wisdom like the great; like the ten directions not contradicting each other, being different, not mixed and clear, knowing all that should be known, so it is the wisdom of various arrangements; like a precious jewel, fulfilling the needs of oneself and others, so it is also called the wisdom of the wish-fulfilling jewel. The second part has four: wisdom like a mirror, wisdom like the great, wisdom like the ten directions, wisdom like the wish-fulfilling jewel. The first part is, from "Lanka" to "the example has no limitations" is explained. That is, the lord of Lanka, showing the way of symbolizing with various dharmas that are complete and close to practice. Here, the mirror is considered a similar metaphor because it has sixteen qualities. That is, it can eliminate the defilements of the viewer's faults, it can produce its qualities and generate goodness, it can make what is seen clear, it can generate images of all things that appear as forms, there is no effort in generating images, there is no effort to manifest immediately, the image and what is seen, the seer are not independent of each other, it is not without the clarity inside the mirror, the image is not the thing itself so it is not near, there is nothing other than the image so it is not far.
Chinese
镜子的各个方面都毫无遗漏地显现影像，因此无所不生；影像充满镜子的各个方向而没有缺失，因此在量上是完全没有缺失的；不是在镜子之外显现；清澈的镜子不会被污垢遮蔽；唯有清澈的镜子不会被黑暗笼罩；影像不是从镜子中分离出来使用的。其他如清水等，因为场合关系没有提及。因此，应当将这些法与如镜智相应地结合起来。楞伽的主人，暂且为了调伏对象的根器，仅在象征的层面上说这些法是相似的，但就意义的本质而言，自证自明的光明本身是没有偏颇的。 第二，从“楞伽的主人，大”到“例如没有偏颇”之间所阐述的内容是：楞伽的主人，四大元素暂时因为具有十三种法，所以被视为与平等性智在法上相似的例子而接近地象征。正如对四大元素的解释没有分别地完全圆满一样，智慧也同样是对于这些法没有取舍地圆满的觉知，那便是如实自明。那是什么呢？四大元素没有大小的分别，一个的特征具备所有，因此是完全圆满的；没有长短的形状；没有好坏的本质；没有缺点和优点的区分；对于好坏没有扬弃取舍；基础的业没有好坏的执着；它们没有被划分为干净和不干净的类别，没有干净和污点；本质上没有快乐和痛苦；位置上没有上下高低；对于它们没有容纳和不容纳的宽窄；没有赞扬和诽谤的夸张；自己的特征没有混合；一个具备四个，因此没有分离，不可分割地完全圆满。平等性智也同样相应地结合起来。楞伽的主人，因此，虽然在某些方面这些法是相似的，但自证的平等性本质，一切智慧的例子，是任何事物都无法象征的，因此没有偏颇，这是为了调伏对象的根器。
English
Images appear without omission from all aspects of a mirror, thus arising from all; images fill the expanse of the mirror without deficiency, thus being completely without measure; they do not appear apart from the mirror; the clear mirror is not covered and obscured by dirt; the clear mirror alone is not enveloped by darkness; images are not separated from the mirror and used. Other examples, such as clear water, are not mentioned due to the context. Therefore, these dharmas should be associated and applied in accordance with mirror-like wisdom. Lord of Lanka, for the moment, these dharmas are spoken of as similar only in terms of symbolizing the capacity of those to be trained, but in terms of the essence of meaning, the self-aware, self-luminous clarity itself has no partiality as an example. The second, from "Lord of Lanka, great," to "for example, there is no partiality," indicates that: Lord of Lanka, the four great elements are temporarily taken as examples similar to equality wisdom in dharma because they possess thirteen dharmas, and are closely symbolized. Just as the explanations of the great elements are complete without differentiation, so too is wisdom the complete awareness of these dharmas without acceptance or rejection, which is the self-luminous suchness itself. What is it? The four elements have no distinction of large or small, and the characteristics of one are fully possessed by all, thus being completely perfect; there is no shape of long or short; there is no essence of good or bad; there is no distinction of faults and virtues; there is no acceptance or rejection of good or bad; there is no grasping of the basis of action as good or bad; they are not divided into categories of clean and unclean, without cleanliness or stains; there is no happiness or suffering in essence; there is no high or low in position; there is no narrowness or spaciousness of containing or not containing; there is no exaggeration of praise or blame; one's own characteristics are not mixed; one possesses all four, thus being complete without separation, indivisibly. Equality wisdom is also applied in accordance with this. Lord of Lanka, therefore, although these dharmas are similar in some respects, the self-aware essence of equality, the example of all wisdom, cannot be symbolized by anything, thus there is no partiality, this is for the capacity of those to be trained.
Chinese
仅此而已。 第三，从《楞伽主·种种》到《譬如无偏颇》之间所说，楞伽主种种的陈设，以十方分别的智慧来象征，与具有八法的例子相符，因此被视为接近并加以运用。十方的物体不混杂，本来就存在；任何事物都具备各个方面且有机会，因此一切都包含且具备；十方的体性各自清晰，因此不混杂；在各自的位置上，显现而不被遮蔽，因此是清晰的；将十种形态的方面清晰地分开；总和个别的清晰区分；以及众生所享用的种种，方面都具备；一个地方也显现为十个；为了在所有时间都各自清晰，因此不会完全迷惑。分别的智慧也应随之运用。《楞伽主》，虽然这些法在方面上相似，但自证智不混杂且完全清晰，因此譬如没有偏颇。 第四，从《楞伽主·宝珠》到《譬如无偏颇》之间所说，楞伽主，以成就事业的智慧宝珠来比喻，与具有十四法的例子相符，因此被视为接近，并以能够看到尽头的方式来象征。哪十四法呢？宝珠不具有满足需求欲望的分别念，因此是不分别的；由于能做满足欲望的事业，因此是能做事的；产生与想法一致的欲望；由于圆满具备功德，因此一切需求都齐全；能够运用它，以欲望的功德来满足，因此能满足期望；功德的显现没有时间的阻碍，因此是持续不断的；通过享用或众生的喜悦来产生快乐；虽然产生许多欲望，但没有减少，因此需求是不会穷尽的；使享用的众生在享乐的喜悦中没有贫乏的恐惧，因此是安乐的；由于过去和未来的体性已经成就，因此是一切成就的；虽然产生功德的显现，但没有穷尽，因此是开始。
English
That's all. Third, from "Lord of Lanka, Various" to "Like impartiality" is shown that the various arrangements of the Lord of Lanka, symbolizing the wisdom of discriminating each of the ten directions, are similar to the example of having eight qualities, so it is regarded as close and applied. The ten objects of the directions are not mixed, they exist as they are; any object has all aspects and opportunities, so everything is included and possessed; the nature of the ten directions is clear separately, so they are not mixed; in their respective positions, they appear without being obscured, so they are clear; the ten forms of aspects are clearly separated numerically; the distinction between general and specific clarity; and the various enjoyments of beings are possessed by the aspects; one place also appears as ten; because they are clear separately at all times, they are not completely confused. Discriminating wisdom should also be applied accordingly. Lord of Lanka, although these dharmas are similar in aspect, the self-awareness is not mixed and is completely clear, so it is like impartiality. Fourth, from "Lord of Lanka, Jewel" to "Like impartiality" is shown that the Lord of Lanka, symbolizing the wisdom jewel that accomplishes actions, is similar to the example of having fourteen qualities, so it is regarded as close and symbolized by the way of seeing the end. What are the fourteen? The jewel does not have the discriminating thought of fulfilling needs and desires, so it is non-discriminating; because it does the work of satisfying desires, it is doing work; desires arise in accordance with thoughts; because it is fully endowed with qualities, all needs are complete; being able to use it, satisfying with the qualities of desire, so it can fulfill expectations; the appearance of qualities has no time interruption, so it is continuous; generating joy through enjoyment or the pleasure of beings; although many desires arise, there is no decrease, so the needs are inexhaustible; making the beings who enjoy free from the fear of poverty in the joy of enjoyment, so it is arranged in happiness; because the nature of the past and future has been accomplished, it is all accomplished; although the appearance of qualities arises, it is not exhausted, so it is the beginning.