Chinese
它在哪里存在，它就不存在。因此，三个城市原本是无法寻找的，未经改造、未经玷污的真如，即法性无误的真如，从中可以确定与佛的优越性完全分离。这些是为了否定想要成佛的愿望，并且因为考虑到本体的真如并反复念诵的必要性而宣说的。在《虚空遍满王续》中说：“无实性的真如，一切法都从中产生，因此是轮回和涅槃二者的基础，那也是法界的自性。如果这样了解自性，就像虚空燃烧成光，基础显现，自解脱是意义的宝藏，自性安住是意之虚空。”等等，应当如此理解。那也是没有佛的伟大之处。那些通过显现四部经而获得解脱的意义被揭示。第三是，从《楞伽经》的“楞伽”到“证悟”之间所揭示的。呼唤“楞伽的主人”之后，所说的那些是经，无论哪个导师以何种方式向哪个眷属传授的理由和方法，所有无边无际的都仅限于那四部经，除此之外别无他物，因此全部包含在内，所以才被称为经。那些是为了解脱任何有情因执着而产生的束缚，所有法都在法性中解脱，并且以深刻和广大的方式解释和揭示，应当如此理解。秘密的主人导师如此说道并赐予教诲：“卑劣之身的具德菩萨种姓者们，完全证悟了所有方向都清晰明了。”这一章节的名称是《汇集一切佛之意的大经》中，广释四部经之义的章节，即第五十三品之阐释。第三，揭示取出之钥匙的三个根本，分为两个部分：简略地揭示，详细地解释。第一部分，从“此后又”到“确定”之间所揭示的。为了随后解释第四十七章的第三把钥匙，刚揭示四部经之后，又一次性地在广阔的领域中提出了三个根本的不同问题，由结集者
English
Where does it exist, it does not exist. Therefore, the three cities are originally impossible to find, the unadulterated and undefiled Suchness, which is the unerring Suchness of Dharma-nature, from which it is certain to be completely separated from the superiority of the Buddha. These are taught to negate the desire to become a Buddha, and because of the need to contemplate and repeatedly recite the Suchness of the essence. In the Tantra of the King of Vast Expanse, it is said: "From this Suchness of non-entity, all dharmas arise completely, therefore it is the basis of both samsara and nirvana, and that is the nature of the Dharmadhatu. If one understands the nature in this way, like the sky burning into light, the basis manifests, self-liberation is the treasure of meaning, and the abiding of nature is the expanse of mind." And so on, it should be understood. That is also the greatness of not having a Buddha. Those meanings of becoming liberated by manifesting the four sutras are revealed. The third is, from "Lanka" of the Lankavatara Sutra to "enlightened" is what is revealed. After calling "the master of Lanka," those that are said are the sutras, no matter which teacher transmits to which retinue in what way, the reasons and methods, all the boundless are limited to those four sutras alone, and there is nothing else besides that, therefore all are included, so it is called a sutra. Those are to liberate the knots of any sentient being arising from clinging, all dharmas are liberated in Dharma-nature, and explained and revealed in a profound and vast way, it should be understood in this way. The master, the lord of secrets, said thus and bestowed the teachings: "Those of noble lineage, Bodhisattvas of lowly bodies, have completely realized that all directions are clear." The name of the chapter is in the Great Sutra of the Gathering of the Intentions of All Buddhas, the chapter that extensively explains the meaning of the four sutras, which is the explanation of the fifty-third chapter. Third, revealing the three roots of the extracting key, divided into two parts: briefly revealing, and extensively explaining. The first part, from "Then again" to "certain" is what is revealed. In order to subsequently explain the third key of the forty-seventh chapter, just after revealing the four sutras, once again in the vast field, the three fundamental different questions were raised by the compiler.
Chinese
楞伽的统治者菩萨摩诃萨，向导师秘密主请教，为了利益他人而完全询问根本问题。 呼唤道：“嘿，导师秘密主！”一切法的精髓，密咒内法的根本是什么？为了最终确定这一点，以不错误的方式清晰显现的本质是什么？秘密主，请为了自己的利益而解释其区别。语狮子，请为了他人的利益而清晰地解释。 如此说道，祈请之后，导师秘密主回答说：“楞伽的主人！”对于所询问的根本，给予了两种善意的回应，因为问题也有两种。因此，询问根本的问题对于自己也是好的。确定显现的问题对于他人来说也是非常好的。因此，对此进行简要的展示如下：根本是：镜子象征例子的根本，不一致是过失的根本，确定是心性意义的根本。因此，第四十七章确定三个根本并修持三个根本的数量，即第四十四、第四十五和第四十六的身体的展示。第二部分有三个：解释象征例子的根本，展示不一致过失的根本，解释意义确定的根本。第一部分有三个：简要展示，详细解释，总结要点。第一部分是：从“楞伽”到“如此观察”之间所展示的内容，这一章节展示了需要引导的意义和需要确定的意义。呼唤“楞伽的主人”之后，这一章节通过依赖例子的根本来阐明意义。镜子是例子，就像虚空的本质具有多种特性一样，通过接近与真如相符的例子来进行展示。就像虚空存在法一样，圣者通过将秘密的界限确定为真如，也应该如此结合起来观察和理解。第二部分有四个：像虚空一样远离边际来展示法性，像虚空一样不变且未被改造来展示法性，像虚空一样未被造作且没有对治来展示法性，解释通过例子的方式来看待意义的方式。
English
The lord of Lanka, the Bodhisattva Mahasattva, requested the teacher, the Lord of Secrets, and completely inquired about the fundamental question for the benefit of others. Calling out, "Hey, Teacher, Lord of Secrets!" What is the root of the essence of all dharmas, the inner mantra? What is the nature that clearly manifests without error in order to ultimately ascertain this? Lord of Secrets, please explain the distinctions for your own benefit. Lion of Speech, please clearly explain for the benefit of others. Having spoken thus and made the request, the great Lord, the Teacher of Secrets, replied, "Lord of Lanka!" To the question about the root, two good responses were given, because there are also two questions. Thus, the question about the root is good for oneself as well. The question about definitive manifestation is also very good for others. Therefore, a brief presentation of this is as follows: The root is: the root of the mirror symbolic example, the root of discordance is the root of faults, and the root of certainty is the meaning of mind-essence. Thus, Chapter Forty-Seven establishes the three roots and the number of three roots to be practiced, which are the presentation of the bodies of the forty-fourth, forty-fifth, and forty-sixth. The second part has three: explaining the root of the symbolic example, showing the root of discordant faults, and explaining the root of definitive meaning. The first part has three: brief presentation, detailed explanation, and summarizing the points. The first part is: what is shown from "Lanka" to "observe in this way," this chapter shows both the meaning to be guided and the meaning to be determined. After calling "Lord of Lanka," this chapter clarifies the meaning through relying on the root of the example. The mirror is an example, just as the nature of space has many qualities, it is shown by taking as an example that which is close to being in accordance with Suchness. Just as there are dharmas in space, the holy one, by determining the secret realm as Suchness, should also combine and observe and understand in this way. The second part has four: showing the nature of dharma as space is free from boundaries, showing the nature of dharma as space is unchanging and unaltered, showing the nature of dharma as space is uncreated and without an antidote, explaining how to see the meaning through the example.
Chinese
哦！第一，从“楞伽”开始，到“没有显现的造作”之间所展示的，是为了展示譬喻之法。因此，称呼“楞伽之主”后，问他譬喻的明镜如同虚空般的是什么？就像这样，为了接近地展示那本身，宣说了三十四种象征譬喻，这些都应与所象征的意义结合起来理解。如同所有被称为虚空的事物，其自性空性都是一样的，同样，秘密的法界，那如实之性，无论以多少种名称来称呼，其自性从一切边解脱也是一样的。如同雨滴等无法沾染虚空一样，业的习气和事物边际的完全无明也无法沾染它。如同虚空能开启显现各种法一样，它是轮回和涅槃一切法的显明之因，因此是开启者。如同没有从因缘聚合而生，因此没有生一样，它的自性在任何地方都不显现，因此是无生。如同没有被对治所摧毁一样，即使三有如水般动荡而迷惑，也不会被毁灭。如同没有形状，因此无法指示其形状一样，如同颜色不定，因此无法把握一样，它具有不可思议的形状和颜色，因此是远离颜色的法界。如同不是从因缘所作，因此不是有为法一样，它不是立即从因缘所作。如同虚空没有抓住自己的处所的自性一样，同样，没有抓住者一样，那如实之性也是远离二元的菩提心行境，超越了言语，没有能取所取的边。同样，没有到达边际，如同没有抓住中心一样，它在一切处平等且广大地显明，远离中心和边际的界限。如同先前没有比现在更广大或数量更多，之后也没有比现在更小或更少一样，从一开始，自性就自然成就因果，因此没有增减。如同没有从一个地方到另一个地方，也没有再次来到这里一样，一切都在自生大性的自性中，远离所依和能依的处所和方向。如同虚空彼此之间没有产生，因此没有动摇一样，那如实之性也……
English
Oṃ! Firstly, from "Laṅka" to "without manifest fabrication" is shown to illustrate the Dharma of simile. Therefore, after addressing "Lord of Laṅka," he asks what is the mirror of simile like space? Like this, to closely show that very thing, thirty-four kinds of symbolic similes are explained, and these should be understood by combining them with the meaning of what is symbolized. Just as all things called space are the same in their emptiness of self-nature, similarly, the secret sphere of reality, that suchness, no matter how many names it is called by, its self-nature is the same in being liberated from all extremes. Just as raindrops and the like cannot stain space, similarly, the karmic imprints and the complete ignorance of the limits of things cannot stain it. Just as space can open up the manifestation of various dharmas, it is the cause of the manifestation of all dharmas of saṃsāra and nirvāṇa, therefore it is the opener. Just as it does not arise from the aggregation of causes and conditions, therefore it is without arising, its self-nature does not appear anywhere, therefore it is unborn. Just as it is not destroyed by antidotes, even if the three realms are turbulent and confused like water, it will not be destroyed. Just as it has no form, therefore its shape cannot be indicated, just as its color is uncertain, therefore it cannot be grasped, it has inconceivable shapes and colors, therefore it is the sphere of reality that is free from color. Just as it is not made from causes and conditions, therefore it is not conditioned, it is not immediately made from causes and conditions. Just as space does not grasp the self-nature of its own place, similarly, there is no grasper, that suchness is also free from the object of the two-fold bodhicitta, transcending words, without the extremes of grasper and grasped. Similarly, there is no reaching the edge, just as there is no grasping the center, it is equally and widely manifest everywhere, free from the limits of center and edge. Just as there was no greater extent or number than before, and no smaller or fewer than after, from the beginning, the self-nature naturally accomplishes cause and effect, therefore there is no addition or subtraction. Just as there is no going from one place to another, and no returning here again, everything is in the self-nature of the great self-arisen nature, free from the place and direction of the dependent and the depended upon. Just as space does not arise mutually, therefore it is without movement, that suchness also...
Chinese
又，第二种事物显现为任何事物，也未曾超出其本性，如同移步不会移动一样，因为它已遍及一切。如同不执着于任何事物，所以没有贪恋一样，无论有多少对境，也对自明于心性的本然状态没有执着。如同脱离所依，所以没有住处一样，由于任何特征都无法把握，所以脱离了所依和住处。如同因缘之事物无法摧毁一样，不变的自性安住于伟大的永恒之中。或者，因缘无法摧毁虚空之事物，可以这样理解。如同摧毁后虚空不会消失一样，不会阻碍任何显现。如同前后没有不同，所以没有变化一样，伟大的平等远离生灭，所以不会从不同走向不同。如同虚空没有不遍及任何事物一样，所有显现和声名的事物都是其本性，所以遍及一切。如同虚空的自性中没有不显现的事物，所以神通显现为任何事物，没有不发生的。甚深咒（mantra，梵文：मंत्र，罗马转写：mantra，汉语字面意思：真言）也同样，因为显现为不可思议的一切法。如同虚空的自性中没有不包含的事物，所以没有不证悟的。因为第二种事物已经完全发生。如同安住于时间尽头也没有厌倦一样，虽然无与伦比地安住于三时，也没有疲惫。如同自性最终不会变为不显现一样，所以没有消失。因为远离界限、深度和边际，所以没有迁变。如同无法确定自己的特征一样，对于一切特征来说，远离一切相状的特征。如同没有产生者，所以没有因一样。如同没有成熟的助伴，所以没有缘一样。对于本来成就的事物来说，没有产生和成熟。如同二者聚合产生，但虚空中没有成就的果一样，对于本来远离因缘的事物来说，没有立即成就自性。如同没有因劳作而疲惫的努力一样，无论显现什么，发生什么，也没有立即开始行动而特意去做什么。如同没有立即努力显现事业的造作一样，无论有多少作为，利益众生的事业也不会中断，但也没有立即的努力。像这样，因为具备三十四法，所以也应将比喻和意义紧密结合。二