Chinese
结束于此。 如此说道。楞伽的主人，如果这样，难道不会执着于仅仅是显现吗？因为诸法的法性是无自性的，所以轮回和涅槃的一切法，也以自性的理由而显现为空性、无基、离根。因此，由于不是作者所为，所以自然不造作，不被边际所遮蔽，完全是光明，无法从他处寻找，本来就自然成就地安住于精华菩提中，而不是暂时用道来改造。因此，对于任何想要获得如此大菩提的受化者来说，努力修行是变成徒劳无益的疾病。为了说明一切都是一体，但显现为不同的矛盾。 楞伽又说，称呼道：“秘密主。”为了特别询问消除依赖于其他答案的不满的疑虑，问道：如果像你所说的那样，是无二的，那么众生和胜者佛陀为什么不同，各自感受苦乐呢？ 回答说：楞伽的主人，即使它们的本体没有区别，但由于邪恶和正确的因缘各自转变的缘故。 如此回答。然而，这两者终究是反面的不同，而本体是没有区别的。 第二部分分为两部分：简略地说明，详细地解释。 第一部分是从“楞伽”到“化身”之间说明的。楞伽的主人，如此称呼道：“因此，就像这样。”效仿之前的行为，是因为因缘的迷惑，所以为了说明众生需要用影像来做事的区别，而变成必要的原因，以及从一个基础可以通过因缘显现为二，所以从不可见之处可以用影像来显现的意义，这两个例子是共同的。 其中，用五种影像的数量来近似地说明：影像的文字传承，影像产生的门，如气息和口舌等，影像的真言，文字和意义没有区别，未生的影像的文字，阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），生起阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），也不超出它的誓言，以及影像的化身，阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）和嘎等都说明了。 第二部分分为五部分：色
English
It ends there. Thus it is said. The Lord of Lanka, if so, wouldn't one be attached to mere appearances? Because the dharma-nature of all dharmas is without self-nature, all dharmas of samsara and nirvana are manifestly established as emptiness, without basis, and rootless by the reason of their own nature. Therefore, since it is not done by a doer, it is naturally uncreated, unobscured by ends, and completely clear with light, so it cannot be sought from elsewhere, and it naturally abides perfectly established in the essence of enlightenment from the beginning, and is not temporarily modified by the path. Therefore, for any disciple who seeks such great enlightenment, striving to practice becomes a futile and debilitating disease. To show that everything is one, but appearing as different is contradictory. Lanka again said, calling out, "Lord of Secrets." In order to specifically inquire and dispel the doubt of dissatisfaction with relying on other answers, he asked: If it is said to be non-dual as you say, then why are sentient beings and the victorious Buddhas different, experiencing happiness and suffering separately? The answer was: Lord of Lanka, even though their essence is without difference, it is because of the transformation of evil and correct causes and conditions respectively. Thus he answered. However, these two are ultimately opposite differences, but the essence is without distinction. The second part is divided into two parts: briefly stating, and explaining in detail. The first part is explained from "Lanka" to "manifestation." The Lord of Lanka, calling out, "Therefore, like this." Imitating the previous behavior, it is because of the delusion of causes and conditions, so in order to explain the difference that beings need to use images to accomplish things, it becomes a necessary reason, and from one basis, it can appear as two through causes and conditions, so the meaning that images can appear from the invisible, these two examples are common. Among them, the number of five images is used to approximately explain: the lineage of the letters of the image, the gate of the image's arising, such as breath and tongue, etc., the mantra of the image, the letters and meaning are without difference, the letters of the unborn image, A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), the arising A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), and the vows that do not go beyond it, and the manifestations of the image, A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无) and Ka, etc., are all explained. The second part is divided into five parts: Form
Chinese
影像的因。影像生起之门。影像的所依。影像的誓言。影像的化身。第一，从《楞伽经》的“从无所有中生出一切”之间所说，楞伽的主人，其中所示的影像之因是什么呢？如实性秘密甚深的境界，不杂染而清明，是智慧的清净，远离一切边际，是无自性的法界，不可思议。为什么呢？因为自己的自性不可思议，所以从无所有中生起和显现各种文字。第二有二，真实显示生起之门，以及说明它如何象征的方式。第一，从《楞伽经》的“能辨别一切”之间所说，楞伽的主人，影像生起和文字显现之门是，在何处因缘二者聚合，譬如面容和镜子中显现影像一样，从气息和口舌中生起文字，所以，从无所有中显现为文字，以作用能觉知和了解一切所知。这将在下面从发生的方式和显示作用等中进行阐述。第二，从《楞伽经》的“从它生起，它就是它，不能说就是这个”之间所说，楞伽的主人，文字不是意义的自性，但能象征意义，以及说明从一异中解脱的方式，文字的影像虽然能象征任何意义的本体，但意义的本体也不是从影像本身生起的，因为声音本身根本不是意义，也不是不生起，因为能象征而不分离。同样，从文字中显现意义也不是，因为语言无法表达，也不是不显现，因为确定为量，所以通过它来衡量。同样，文字也不是遍及意义的自性，因为没有达到文字的声音的层面，文字也不是不遍及或不触及意义，因为文字不是与意义不同的。譬如从虚空的界限中发出声音，大家都
English
The cause of the image. The door of arising of the image. The support of the image. The samaya of the image. The emanation of the image. First, from the Lankavatara Sutra, from "From nothing whatsoever, everything arises" to what is stated, the Lord of Lanka, what is shown there as the cause of the image? The state of reality, secret and profound, clear without being mixed, is the purity of wisdom, free from all extremes, is the unobservable essence of no-self-nature. Why? Because one's own nature is not observable in this way, from nothing whatsoever, various letters arise and appear. Secondly, there are two: actually showing the door of arising, and explaining how it symbolizes. First, from the Lankavatara Sutra, from "It discerns everything" to what is stated, the Lord of Lanka, the door of the arising of the image and the appearance of letters is where the two, cause and condition, come together. For example, just as an image appears in a face and a mirror, letters arise from breath and tongue. Therefore, from nothing whatsoever, it appears as letters, and through its function, it knows and understands all that is knowable. This will be explained below from the manner of occurrence and the showing of function, etc. Secondly, from the Lankavatara Sutra, from "Having arisen from it, it is it, it cannot be said to be this alone" to what is stated, the Lord of Lanka, letters are not the nature of meaning, but they can symbolize meaning, and explaining the way of liberation from one and different. Although the image of a letter can symbolize the actual basis of any meaning, the actual basis of meaning does not arise from the image itself, because sound itself is fundamentally not meaning, and it is also not non-arising, because it can symbolize without being separate. Similarly, meaning does not appear from letters, because words cannot express it, and it is also not non-appearing, because it is determined to be a valid source, so it is measured through it. Similarly, letters do not pervade the nature of meaning, because there is no reaching the level of the mere sound of letters, and letters are also not non-pervading or non-touching of meaning, because letters are not different from meaning. For example, when a sound is proclaimed from the realm of space, everyone
Chinese
虽然能够，但如果问什么是虚空，谁也不能明确指出“就是这个”。楞伽之主，同样，文字的影像也能因与其相关而稍微表示实体，但不能确定地抓住并指出“本质就是这个”。如果问为何要说这个理由，因为影像文字的声音是从实体联系产生的，所以成立了也能稍微表示的理由。因此，因为是影像，所以凡是衡量实体的事物，也像实际存在一样成为其使用对象，所以一定能表示意义并能被指示。然而，实体事物本身的本质，因为没有被任何人作为使用对象，所以极难考察，因此不能说“就是这个”，最终是不能指示的理由。因此，诸佛的意念秘密甚深，以不能明显表示的方式，诸佛出现于世也好，不出现也好，众生证悟成佛也好，不证悟也好，一切法的自性本来就存在，并且普遍存在于一切之中，但就像锋利的刀刃不能自己斩断自己一样，一切众生自己见到自己并证悟并不是这样。从那产生的一切文字，可以被理解和认识，文字也能表示那个意义，并且有能力，但是，从那产生出来的文字集合的名称，并不能直接指明那个唯一的实体，秘密甚深的法性，不能确定地说本质就是这个，因为本质脱离言说，一切言说都是边际。理由成立是确定的。第三部分有四点：说明本质，显示名称，说明影像和实体两者的本体，显示词义。清净部分有两点：显示意义，说明譬喻。第一部分是，从“楞伽”到“实体和影像”。楞伽之主，影像文字的本体是，事物本身没有自性，所以什么也没有，因为不可考察所以是不可见的，只有从那上面，文字的各种前缀
English
Although it is possible, if asked what is emptiness, no one can definitively point out "it is this." Lord of Lanka, similarly, the image of letters can also slightly represent the entity because of its connection with it, but it cannot be definitively grasped and pointed out as "the essence is this." If asked why this reason is stated, because the sound of the image letters arises from the connection with the entity, therefore the reason that it can also slightly represent is established. Therefore, because it is an image, whatever measures the entity also becomes its object of use as if it actually exists, so it is certain that it can express meaning and can be indicated. However, the essence of the entity itself, because it has not been used as an object by anyone, is extremely difficult to examine, therefore it cannot be said "it is this," and ultimately it is the reason that it cannot be indicated. Therefore, the secret and profound intention of all Buddhas, in a way that cannot be clearly expressed, whether the Buddhas appear in the world or not, whether sentient beings attain Buddhahood or not, the nature of all dharmas inherently exists and is universally present in everything, but just as a sharp blade cannot cut itself, it is not the case that all beings see themselves and realize themselves. All the letters that arise from that can be understood and known, and the letters can also express that meaning, and have the ability, but the names of the collection of letters that arise from that cannot directly point out that unique entity, the secret and profound nature of reality, cannot definitively say that the essence is this, because the essence is beyond expression, and all expression is a limit. The establishment of the reason is certain. The third part has four points: explaining the essence, showing the names, explaining the essence of both image and entity, and showing the definition. The pure part has two points: showing the meaning, and explaining the metaphor. The first part is, from "Lanka" to "entity and image." Lord of Lanka, the essence of the image letters is that the thing itself has no self-nature, so there is nothing, because it is unexaminable, so it is invisible, only from that, the various prefixes of the letters
Chinese
也不阻碍地显现，并且在显现上什么也不利用，因此与一切也不分离的无二，也就是没有舍弃一切分离的实事本身。那接近地显示是这样的：影像的文字显现，那是因为文字和意义无别，所以是实体。法性无别的如是性，秘密的实体是什么，那就是文字的影像。这样实体秘密真言的意义和影像的文字无别是什么，那本身就是自证菩提心精华秘密殊胜的法界。真言秘密殊胜精华菩提意义和文字各自没有并且不分离的总持是什么，那就是实体和影像两者。第二是，从“然而秘密”到“那如实性就是总持”之间所显示的。然而譬如说，如海水的波纹一样，虽然显现各种各样，但不是从其他产生。如是秘密殊胜就像譬如大海一样，从加持所产生的文字等一切就像波浪一样。意义和影像这两者从一开始就没有成立各自，因此没有分为二。从各自数算的二边中解脱。作为中观安立的中间的名称也无法照见和执取。因为对治不能完全摧毁，所以安住于不变化的体性，被诸佛所见。因此不错乱地确定执取意义，那如实性就是总持的体性和它的理证。那是第一个总持。第二个是，从“同样地，无论如何”到“秘密真言的总持”之间所显示的。形色的体性同样地，文字和意义秘密殊胜本身，从一开始就是不造作的法性，所以无论如何也不可分，并且没有变动，所以对治不能摧毁，并且在任何边也不可得，所以不可照见，并且没有好坏二者，所以是平等性，并且体性不失坏，所以是不变性，并且空性无边而且明亮，所以是虚空的自性，并且是假立的名称和声音的词句和它的基础文字和所诠释的意义和不是行境，所以是变成秘密真言秘密殊胜本身