Chinese
嗡 吽 （藏文：ཨཱཿྃ་ཀཿཨཐ，梵文天城体：आःहुं कः，梵文罗马拟音：āḥ hūṃ kaḥ，汉语字面意思：啊 吽 卡）等加持之方便，证悟本来佛之方便，从一切处加持无有戏论之方便。首先，啊 吽 卡，书写完毕。 ༄༅ 汤所造之，书写之义，亦当一一解释。因此，宣说《楞伽经》之部分。༄༅༅德哦巴拉，书写后成佛，宣说之义，如是观之。 嗡 嘛呢 贝美 吽 （藏文：༁ྃཨད་རང་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）等一切清净之法性，本来安住于何处，自然增长广大之功德。安住于彼处，转变为他处，大地虚空等显现五大之自性。嗡 啊 吽 （藏文：བཿཨ་ཾཐྲས，梵文天城体：，梵文罗马拟音：，汉语字面意思：）等，具足三字之自性。嗡 啊 吽 （藏文：བཿཨ་ཾཐྲས，梵文天城体：，梵文罗马拟音：，汉语字面意思：）等，本来清净，本来清净，本来清净。虽然显现为声音，然由眼耳等不能见，无有可见之自性。啊，充满，无有间断，无有穷尽，自性亦如是。于三十六字中书写完毕，从彼处显现，啊，显现为虚幻，超越轮回，亦无有二取之分别。从一切解脱，显现，分离，具足二取，超越轮回之相亦如是。如是宣说，声音亦如是。啊，远离。 殊胜方便等三处，不间断地，不作意，转变为无有迁变之常乐我净。从无有迁变中生起，仅仅是菩提心，分离，于自性中自然增长广大之事业。 快乐无有分别，自性不与他人相连，断绝轮回，于本来清净处，无有迷乱。嗡 啊 吽 （藏文：བཿཨ་ཾཐྲས，梵文天城体：，梵文罗马拟音：，汉语字面意思：），转变为永恒，从根本上，一切皆如虚空，如是显现，具足善恶等，如是显现。无有迁变，无有动摇之自性。所作之义，无论何时何地，皆具足一切功德。例如，无论何时断绝轮回，皆能成就一切事业。一切皆能清晰显现，无有障碍。
English
Oṃ, blessings of the means of accomplishment, realization of the original Buddha's means, blessings from all places, the means of non-conceptualization. First, Āḥ Hūṃ Kaḥ (藏文：ཨཱཿྃ་ཀཿཨཐ，梵文天城体：आःहुं कः，梵文罗马拟音：āḥ hūṃ kaḥ，汉语字面意思：啊 吽 卡), writing completed. ༄༅, by Thaṃ, the meaning of writing, should also be explained one by one. Therefore, explain the part of the Laṅkāvatāra Sūtra. ༄༅༅Dekoba La, after writing, becoming Buddha, the meaning of explaining, observe it like this. Oṃ Maṇi Padme Hūṃ (藏文：༁ྃཨད་རང་，梵文天城体：，梵文罗马拟音：，汉语字面意思：), etc., the nature of all purity, originally abiding in what place, naturally increasing vast merits. Abiding in that place, transforming into another place, earth, space, etc., manifesting the nature of the five great elements. Oṃ Āḥ Hūṃ (藏文：བཿཨ་ཾཐྲས，梵文天城体：，梵文罗马拟音：，汉语字面意思：), etc., possessing the nature of the three syllables. Oṃ Āḥ Hūṃ (藏文：བཿཨ་ཾཐྲས，梵文天城体：，梵文罗马拟音：，汉语字面意思：), etc., originally pure, originally pure, originally pure. Although appearing as sound, but cannot be seen by the eyes and ears, etc., without a visible nature. Āḥ, full, without interruption, without end, the nature is also like this. In the thirty-six syllables, writing completed, from that place manifesting, Āḥ, manifesting as illusion, transcending saṃsāra, also without the distinction of dualistic grasping. Liberating from all, manifesting, separating, possessing dualistic grasping, the appearance of transcending saṃsāra is also like this. As explained, the sound is also like this. Āḥ, far away. The excellent means, etc., in three places, without interruption, without intention, transforming into permanence, bliss, self, and purity without change. Arising from no change, only bodhicitta, separating, in the nature, naturally increasing vast activities. Happiness without distinction, the nature not connected with others, cutting off saṃsāra, in the original pure place, without confusion. Oṃ Āḥ Hūṃ (藏文：བཿཨ་ཾཐྲས，梵文天城体：，梵文罗马拟音：，汉语字面意思：), transforming into eternity, from the root, everything is like space, thus manifesting, possessing good and evil, etc., thus manifesting. Without change, without shaking nature. The meaning of what is done, no matter when and where, all possess all merits. For example, no matter when cutting off saṃsāra, all activities can be accomplished. Everything can be clearly manifested, without obstacles.
English
Dthranu byapy, pa'a phya am abhyang lba ba zhyapyse pa'a ma'ang - Hrim ngapyse par hrim ah tha, dpyag nghar gang ah khar lba ma uchad pa nyad hri lba sum dzad sum ah sogs pa chge lba ta kathran pa lba kapyalpa tha, dpya nyad kya ra lbaspa zhi'a lba yu nas spyam kyi dil khrar thrad gsul bu'a am thra bo yin pa gang la sum grab sum trang lba pa nyid a chathre hri a dbyang su tapya. De lba smya dzad sum gam yang ma ah gthrag lbar kanta kunthranda par byapy dthra tha. Thagnyus- pa nitha stwam trang gi zhes pa nas, kan hrim rtapya tha. Thabskal pa'a ah khar lthra gam ag od gsal ba'i ngo bo yin pas snang la ma grub pas stong pa nyid ni chos kyi dbyings te. De bas na dzad pa gang yang mi 'gog par kun tu ston par byed do. Gnyis pa ni, lang ka'i. zhes pa nas. Kun gyi rten. Bskal pa'i 'khor lo gcig tu gnas. zhes pa'i bar gyis bstan te. Lang ka'i bdag po zhes sdud pa po la de las gzhan yang gang sangs rgyas gnyis pa bstan pa ni. Thams cad kyi 'dod pa skong ba'i bya ba byed pa'i phyir 'byung ba lnga dbang po'i mngon sum du gnas pa nyid ye nas mnyam pa yi ngang du dri ma med par khyab pas sangs rgyas kyi ngo bor gyur pa ni. 'byung ba nam mkha' rnam par dag pa'i dbyings kyi mtshan nyid ni kun tu mu mtha' thug pa med pa'i dbyings chen po khyab cing gdal ba'i ngang du khams gsum gyi 'dod pa dang gzugs khams dngos po dang dngos po med pa gzugs med kyi khams kun gyi 'gro ba phyogs mtshams steng 'og bcu na yod pa ji snyed kun gyi lus dang gnas la sogs thams cad kun gyi go skabs nam mkha' stong pas 'byed cing kun gsal bar byed la shong zhing yangs pas rang bzhin gyis ngang der 'dus pa ji snyed yod pa kun bde ba dang ldan par gnas pa'i don mngon sum du mdzad do. 'gro ba lnga dang mi 'gro ba rtsi shing la sogs pa kun gyi rten gzhi sra ba sa yi ngo bo ni. Phyi dang nang gi dngos po lus dang nags tshal dang rtsi thog la sogs pa thams cad skye ba dang 'byung ba dang rten du gnas pa'i sgo nas 'gro ba kun la rang rang gi bsam pa gang la dga' zhing nges par 'dod pa bzhin du yang dag par sbyor te tshim par byed pa'i thabs kyis 'dul ba ni. Bskal phran brgyad cu'i yun gyi 'dogs gzhir gyur pa'i bskal pa'i 'khor lo chen po gcig gi bar du rang char gnas pas ming yang 'grub bo. 'o na nam mkha' la ni 'jig chags med pas nges par theg pa
Chinese
如果不是那样，因为四者有坏灭、形成、空虚、存在，所以是大多数的情况。作为四者产生的基础，如果没有虚空，就不会显现。成为那些乘的原因也是因为虚空的作用才能理解，所以肯定是乘。地、水元素的作业和体性是，因为湿润所以地方柔软，无论在哪里都可以伸直，所以柔软且能全部聚集，并且能产生内外其他事物，具有使光泽等自然显现的作用，以及完全聚集分离的作用。不向上返回，持续不断地流动和运行。使寺院的干燥土地和因干渴而痛苦的一切都湿润和满足。在三时中以波动和产生波浪的方式，进行产生、生存、依存的三种作业，也是在共同劫的巨大轮转中，成为四种名言的基础，并且在二十个中劫之间存在。同样，火元素的作业和体性是，通过使温度平衡来使内外一切成熟，用光驱散黑暗，清晰地显示所有可见之物，平等地遍布内外一切事物，燃烧事物使其烧毁。自性柔软且向上燃烧。自身颜色非常清晰地显现。保持内外精华而不放过，并使它们完全增长的作业显现，具有九种作业的体性，以三种根本成办事情，也是在一个大劫的轮转中成为自性，普遍存在。风元素的体性和作用是，因为变动而不 स्थिर，所以不能抓住一个，并且在任何地方都没有阻碍地猛烈产生。风本身没有形状和颜色的形象，也凭借形象的威势而猛烈产生。因为没有重量所以轻，普遍变动和产生。进入内外一切处。成为容器和所容之物一切的基础，以五种作为原因、条件、处所三者来使用，在一个大劫的轮转中存在，也执持一部分而普遍存在。
English
If it is not so, because the four have destruction, formation, emptiness, and existence, it is mostly the case. As the basis for the arising of the four, if there is no space, it will not appear. Becoming those vehicles is also because the function of space can be understood, so it is definitely a vehicle. The function and nature of the water element are that because it is moist, the place is soft, and it can be straightened anywhere, so it is soft and can gather everything, and it can produce all other things inside and outside, and it has the function of making luster etc. naturally manifest, and completely gathering the separation. It does not return upwards, but flows and runs continuously. It makes the dry land of the monastery and all those who suffer from thirst moist and satisfied. In the three times, it performs the three functions of producing, living, and depending by fluctuating and generating waves, and it also becomes the basis of the four expressions in the great wheel of the common kalpa, and exists between the twenty intermediate kalpas. Similarly, the function and nature of the fire element are that by balancing the temperature, it ripens everything inside and outside, dispels darkness with light, clearly shows all visible things, equally pervades all things inside and outside, and burns things to make them burn. Its nature is soft and burns upwards. Its own color appears very clearly. The function of holding the inner and outer essence without letting go and making them fully grow appears, and it has the nature of nine functions, and accomplishes things with the three roots, and also becomes the nature in the cycle of a great kalpa, and exists universally. The nature and function of the wind element are that because it is moving and not stable, it cannot grasp one, and it arises violently without any obstruction anywhere. The wind itself has no shape or color, and it also arises violently by the power of the form. Because it has no weight, it is light, universally moving and arising. It enters everywhere inside and outside. It becomes the basis of all containers and contents, and uses the five as the cause, condition, and place, and exists in the cycle of a great kalpa, and also holds a part and exists universally.
Chinese
就像轮子一样，对一切众生都是一样的。因为他们显而易见地完成了意义，并且正确地理解了，所以在法界如是之自性中，也显现为显而易见的成佛之伟大。因此，没有舍弃任何东西就显现成佛了。第三，从《楞伽经》的“楞伽”到“不迷惑，知识圆满”之间所说的是：楞伽的主人，还有这样，一切有情和无情的事物，都无非是五大种性的自性，而那本身也是法性法界的自性，一切都自然而然地，没有遗漏地，在大自在的境界中，本来就是佛的自性，这显示的是：五大种性本身就是圆满的自性，无尘地清醒，自发地清晰，广大地扩展，平等是无与伦比的至高无上，大智慧的虚空本身在天空中清晰，是证悟法界虚空之果的显现，一切内外的事物都融入并包含在大智慧的法界中，一切都漂浮或广阔地扩展为智慧虚空的自性，没有清浊之分，是普贤王如来的神圣境界。最后一章说：“显现空性，开悟，普遍虚空。”如此等等。土地本身从法界中自知自显，一切法都普遍地抬举和承载，因此法界自性清净本身非常庄严，所以非常美丽，被称为智慧的总相或大悲至尊之身。“大乘法界一切处。”如此等等。水的作为是聚集一切，是密咒如是之自性，平等结合，是超越思维的禅定之意，是三时中无生无灭的至高果位之自性。“寂止清净大水。”如此等等。通过清晰地理解法界如是之自性的自生智慧之火，消除了遮蔽的黑暗，大智慧观本身显现了如其自性的智慧，至高无上的智慧极度燃烧，光明清净的自显自知显现，是无漏超越世间的自性。“观慧智慧光明燃烧之火。”如此等等。智慧之风的作为对任何事物都没有阻碍，通过这种方式，显现圆满菩提的大智慧
English
Just like a wheel, it is the same for all beings. Because they manifestly accomplish the meaning, and if they understand correctly, in the suchness of the Dharmadhatu, it also appears as the greatness of manifest Buddhahood. Therefore, without abandoning anything, manifest Buddhahood is accomplished. Thirdly, what is taught from "Lanka" in the Lankavatara Sutra to "not confused, knowledge complete" is: The lord of Lanka, also like this, all animate and inanimate things are none other than the nature of the five elements, and that itself is also the nature of the Dharmata Dharmadhatu, everything naturally and without omission, in the state of the Great Self, is inherently the nature of the Buddha, this shows that: The five elements themselves are the nature of completeness, awakened without dust, spontaneously clear, greatly expanded, equality is the supreme and most sacred because there is nothing above it. The expanse of great wisdom itself is clear in the sky, it is the manifestation of the fruit of realizing the Dharmadhatu sky, all external and internal things are gathered and contained in the expanse of great wisdom, everything floats or expands widely as the nature of the wisdom sky, without the distinction of purity and impurity, it is the sacred realm of Samantabhadra. The last chapter says, "Manifestation, emptiness, opening, pervasive sky." So forth. The earth itself is self-aware and self-manifesting from the Dharmadhatu, all dharmas universally uplift and support everything, therefore the purity of the Dharmadhatu itself is very majestic, so it is very beautiful, it is called the general form of wisdom or the body of supreme compassion. "The Great Vehicle Dharmadhatu is everywhere." So forth. The action of water is to gather everything, it is the equality of the suchness of mantra, uniting equally, it is the meaning of samadhi beyond thought, it is the very nature of the supreme fruit free from arising and ceasing in the three times. "Peaceful abiding, completely pure, great water." So forth. The fire of self-born awareness that clearly understands the suchness of the Dharmadhatu eliminates the darkness of obscuration, the great wisdom insight itself manifests wisdom as it is, the supreme wisdom blazes exceedingly, the self-manifestation and self-awareness of clear light manifest, it is the nature of stainless transcendence. "Insight wisdom, light blazing fire." So forth. The action of the wind of wisdom is unimpeded by anything, through this, the great wisdom of manifest perfect enlightenment