Chinese
如同联系一样。因为是圣意的缘故，所以也是存在的；因为没有实体的缘故，所以也是不存在的；因为成为清净传承之地的缘故；以及因为超越边和中心的缘故，这两个理由说明了既存在也同时不存在。像这样，因为超越了言语的缘故；以及因为本然如是的缘故，这两个理由说明了既非存在也非不存在，这是第六个。最后四个问题的四个回答是按照一致的方式解释的：因为不可思议的缘故，所以也是一体的；因为不可言说的缘故，所以也是他体的；因为各自的行境显现为不同的缘故；以及因为在任何差别上都相同的缘故，这两个理由说明了既非一体也非他体。虽然这些种类各自不混合，但因为完全圆满于自性本来的一个明点中，所以也是从一体和他体的自性中解脱的。因此，就意义而言，会变成六个回答。如果将它们分为最后两个，那么四种佛身就会以不确定的方式显现为安住于如是的状态。第三部分，从“恒常也是一对”开始，到“从自性中解脱也是一对”为止进行了解释。像这样，在确定了解四种佛身的特征之后，恒常也是一对，无常也是一对，存在也是一对，不存在也是一对，一体也是一对，他体也是一对，从一体和他体的自性中解脱也是一对。因为理由先于结论，所以确定了答案，应该像已经解释的那样理解。对此，将第六个问题与前后十八个答案结合起来，就是舍弃了偏执，并且无论谁不执着于任何一方，却能显现为所有方面的意图基础，这就是万物的实相，对此称为无与伦比的任运成就。这也是因为执着于两个极端的狭隘心识无法理解，并且不是其境界。剖析这个意义的时机有四种：在基础的阶段，在未加改造的时候，它就像太阳和光芒一样存在；在确定的时候，给予使意义清晰的口诀，它就像灯一样存在；在辩论的时候，心识不会进入。
English
As it is connected. Because it is for the sake of the holy intention, it is also existent; because it is without substance, it is also non-existent; because it has become the place of pure lineage; and because it transcends the limits and the center, these two reasons explain that it is both existent and non-existent. Like this, because it transcends words; and because it is naturally as it is, these two reasons explain that it is neither existent nor non-existent, this is the sixth. The four answers to the last four questions are explained in a consistent manner: because it is inconceivable, it is also one; because it is inexpressible, it is also different; because the respective fields of activity appear to be different; and because they are the same in any difference, these two reasons explain that it is neither one nor different. Although these categories do not mix with each other, because they are completely perfected in one bindu of inherent nature, they are also liberated from the nature of one and different. Therefore, in terms of meaning, it will become six answers. If we divide them into the last two, then the four Buddha bodies will appear in an uncertain way as abiding in suchness. The third part, from "constancy is also a pair" to "liberation from nature is also a pair" is explained. Like this, after definitely knowing the characteristics of the four Buddha bodies, constancy is also a pair, impermanence is also a pair, existence is also a pair, non-existence is also a pair, oneness is also a pair, otherness is also a pair, liberation from the nature of one and other is also a pair. Because the reason precedes the conclusion, the answer is determined, and it should be understood as it has been explained. To this, combining the sixth question with the eighteen previous and subsequent answers means abandoning bias, and whoever does not cling to any side, but can appear as the basis of intention for all aspects, this is the reality of all things, and this is called the incomparable spontaneous accomplishment. This is also because the narrow mind that clings to the two extremes cannot understand, and it is not its realm. There are four times to dissect this meaning: at the stage of the ground, when it is not modified, it exists like the sun and its rays; at the time of determination, giving the oral instruction that clarifies the meaning, it exists like a lamp; at the time of debate, the mind does not enter.
Chinese
无论在哪里承诺什么，都如虚空般安住；安住于究竟之义时，不从无有执着和生起的自性中散乱，如瀑布般安住。这些总的来说是行持的方式，要结合大圆满无上密来好好理解。第四个是不确定数量：从《楞伽经》的“在……”到“也执持为一”之间所说。如楞伽主所说，为了调伏所化众生不同想法的缘故，为了调伏的必要，随顺不确定的身之体性，也显示数量的不确定性，因为对于如微尘般多的所化众生，显现如微尘般多的身。要知道不可思议的众多，并且执持。如阿努瑜伽派，本体身，法身，报身，化身，秘密身或如大瑜伽派的三身，以及不变金刚身，现证菩提身也执持为五身。如玛哈瑜伽派，法身，报身，化身，秘密身也执持为四身。或者如某些大乘，本体身等四身。与行部和事部相符，金刚萨埵法身，金刚持报身，释迦牟尼化身，或者如瑜伽部，无方大日如来法身，五部报身，能仁化身，或者如大密内，普贤法身，五部报身，六能仁化身也执持为三身。如一切乘所称，法身超越边际或唯一清净智慧和色身也执持为二身。如《普贤王如来续》所说：一身体性周遍故，无有分别之法；无有边际穷尽故，无有虚空减损。法性嬉戏无有余，安住自生大性处。如阿底瑜伽派，大乐殊胜法身圣者本体也执持为一。第五个是：从“确定是身……”到“显现丝毫也没有”之间所说。如此确定是诸佛的身、语、意、功德和事业这五者，也只是各自安立不同的名称而已。
English
Wherever one promises anything, it abides like the expanse of the sky; when abiding in the ultimate meaning, without distraction from the nature of non-grasping and non-arising, it abides like a waterfall. These, in general, are the ways of conduct, which should be well understood in conjunction with the unsurpassed secret of Dzogchen. The fourth is the indeterminate number: as stated from "In the Lankavatara..." to "also hold as one." As the Lord of Lanka said, for the sake of taming beings with different thoughts, for the necessity of taming them in that way, following the indeterminate nature of the body, the number is also shown to be indeterminate, because for as many sentient beings as there are atoms, as many bodies as there are atoms appear. Know that there are many inconceivable ones, and hold them. According to the Anu Yoga, the Essence Body, Dharma Body, Enjoyment Body, Emanation Body, Secret Body, or like the Maha Yoga, the three bodies, and the Immutable Vajra Body, the Manifestly Enlightened Body, also hold as five bodies. According to Maha Yoga, Dharma Body, Enjoyment Body, Emanation Body, Secret Body, also hold as four bodies. Or, like some Mahayana, the four bodies, such as the Essence Body. In accordance with the Kriya and Charya, Vajrasattva Dharma Body, Vajradhara Enjoyment Body, Shakyamuni Emanation Body, or like Yoga, the All-Pervading Vairocana Dharma Body, the Five Families Enjoyment Body, the Sage King Emanation Body, or like the Great Secret Inner, Kuntuzangpo Dharma Body, the Five Families Enjoyment Body, the Six Sages Emanation Body, also hold as three bodies. As is known in all vehicles, the Dharma Body is beyond limit, or the one pure wisdom and the Form Body, also hold as two bodies. As stated in the Kunjed Gyalpo: Because one body pervades all, there is no dharma of distinction; Because there is no end to reaching the limit, there is no diminishing of space. The play of Dharma has no place for remaining in a state of slightness; It abides completely as it is in the realm of the great self-arisen. According to Ati Yoga, the great bliss, the supreme Dharma Body, the holy essence, also hold as one. The fifth is: from "Certainly the body..." to "There is not even a little appearance." As such, it is certain that the body, speech, mind, qualities, and activities of the Victorious Ones, these five, are merely given different names as terms.
Chinese
不是不同的，因为身体的例子就像天空一样，在一切处都清晰显现却不可指认。语就像声音的回响一样，是空性的。心是无动摇的、未造作的法性。功德是虽无却显现为任何事物，显现却不成立为实有，如幻觉一般。事业是显现为任何事物并进行，却无所住，因此如化身一般。这些是随应以何种方式调伏何者，从边解脱的任运自成，仅是从如意宝珠般的加持力，对所化众生显现为五种。真实而言，在如来本身的显现中，连特意显现的少许部分也没有。第六，从《楞伽经》的“到被认为是密咒”之间所说。楞伽的主人，那些时候所显示的体性是：与总体的乘相同，自己的阿赖耶识就是心性，那是基础瑜伽的第一个。以何者被认为是证悟呢？是智慧，那是道路瑜伽中间的阶段。显现出来的是圆满正觉的佛陀，那是最后果位的瑜伽。楞伽的主人，这样一来，密咒的体性是难以完全测度的，因此，那些有情或者因地的乘，黑暗界的人们，就称之为阿赖耶识。那些密咒师或者学习者，具有法眼的光明界的人们，就称之为智慧。圆满正觉的佛陀，具有清净智慧之眼的人们，就称之为佛陀。因此，虽然根据情况在三个阶段有不同的名称，但体性是一样的。进入这伟大秘密续部的特点，具有圣洁之眼，安住于圣道，拥有大智慧之眼的人们，才能如实地认识和见到密咒。第七有三：提问、回答和结尾。第一，从“此后又”到“事业是什么”之间提问。意思是：此后楞伽的主人提问：秘密主，这五个身体的刹土是什么？眷属是什么？宣说什么教法？时间是
English
They are not different, because the example of the body is like the sky, appearing clearly everywhere but unidentifiable. Speech is like the echo of sound, it is emptiness. Mind is the unwavering, unconditioned nature of reality. Qualities are appearing as anything while being without existence, and appearing without being established as real, like an illusion. Activity is appearing and acting as anything, but without abiding, therefore like an emanation. These are merely appearing as five to the beings to be tamed, from the blessing of spontaneous accomplishment liberated from extremes, like a wish-fulfilling jewel, according to the power of taming each being in whatever way is appropriate. In reality, in the appearance of the Thus-Gone One himself, there is not even the slightest aspect of deliberately made appearance. Sixth, it is taught from "Lanka" to "is recognized as mantra." The Lord of Lanka, the nature shown in those instances is: in accordance with the general vehicle, one's own alaya-consciousness is the mind itself, which is the first of the foundational yogas. What recognizes and realizes it is wisdom, which is the intermediate stage of the path yoga. What becomes manifest is the Victorious, perfectly enlightened Buddha, which is the final stage of the fruition yoga. Lord of Lanka, in this way, the nature of mantra is completely immeasurable, therefore, those sentient beings or causal vehicles, those in the realm of darkness, call it alaya-consciousness. Those mantra practitioners or learners, those with the eye of Dharma, those in the realm of light, call it wisdom. The Victorious, perfectly enlightened Buddhas, those with the pure eye of wisdom, call it Buddha. Therefore, although there are different names for the three stages according to the occasion, the nature is the same. Those who enter into the distinction of this great secret lineage vehicle, those with the holy eye, abiding on the holy path, possessing the great eye of wisdom, recognize and see the mantra as it is in reality. Seventh, there are three: the question, the answer, and the conclusion. First, from "Then again" to "what is the activity?" is the question. It means: Then again, the Lord of Lanka asked: Lord of Secrets, what are the pure lands of these five bodies? What is the retinue? What teachings do they proclaim? What is the time?
Chinese
什么？事业是什么？这样问了五个问题。第二部分有五个方面：法性身圆满、法身圆满、报身圆满、秘密身圆满、化身圆满。第一，从“秘密主”到“事业是做一切”之间进行了解释。秘密主说道：如楞伽主所说，五个问题如下。分别阐述了最初的法性身，其自性清净，广大无边，没有偏颇，遍及轮回和寂灭，这五种圆满。刹土是超越度量的，其他任何身都无法衡量和创造，无法通过呼吸产生，远离一切言语概念。眷属是本来成佛的，并且远离了自身的优越感，超越了佛和众生的概念，是无偏颇的自显现大平等性。教法是本来解脱一切思虑的，没有能境和所境，法性身是无法用心识思考的。时间是解脱了执着于三时的概念，在一切四时中都变得平等，超越了度量。事业是成为一切胜者的行为，没有不做的，因为各个身的事业也从此显现，所以做一切。第二，从“何为极清净”到“使一切显现”之间进行了解释。何为极清净的法身，其刹土是法性圆满而润泽，广大遍布，一切清净。眷属是显现了过去、现在、未来三世的五部佛等无量智慧海的广大集合。教法是远离作为和勤作，因为宣说了阿底瑜伽的密意，已经完成，不再有能作者，没有二元对立显现的法。时间是从过去、现在、未来一切时中，无间断地了知一切的智慧。如果说了三时，是否会被时间所劫夺？法身不是一切时，所以不会被劫夺。事业是，不阻碍地使身和禅定等一切法显现在所化众生的境界中。