English
Furthermore, the second entity appears as anything, yet it does not transcend its own nature. Just as moving does not cause movement because it has already reached everything. Just as not being attached to anything means there is no clinging, no matter how many objects there are, there is no attachment to the self-illuminating nature of the mind. Just as being separated from a support means there is no dwelling, because no characteristic can be grasped, it is separated from support and dwelling. Just as the entity of conditions cannot be destroyed, the unchanging essence abides in great eternity. Alternatively, the entity of space cannot be destroyed by conditions, it can be understood this way. Just as space does not disappear after being destroyed, it does not obstruct any appearance. Just as there is no change because there is no difference between before and after, great equanimity is free from birth and death, so there is no going from different to different. Just as space does not fail to pervade any element, all phenomena that appear and are spoken of are its very nature, so it pervades everything. Just as there is nothing that does not appear from the nature of space, so miracles appear as anything, and there is nothing that does not occur. The profound mantra (mantra，梵文：मंत्र，IAST: mantra，Meaning: incantation) is also the same, because it arises as all the inconceivable dharmas. Just as there is nothing that is not contained in the nature of space, so there is nothing that is not realized. Because the second entity has already fully occurred. Just as there is no weariness even when abiding at the end of time, although abiding incomparably in the three times, there is no fatigue. Just as the essence will ultimately not become non-manifest, so there is no disappearance. Because it is free from boundaries, depth, and limits, there is no change. Just as one's own characteristics cannot be definitely grasped, for all characteristics, it is free from all aspects of characteristics. Just as there is no producer, so there is no cause. Just as there is no companion for ripening, so there is no condition. For what is primordially accomplished, there is no producing or ripening. Just as the two combine to produce, but there is no accomplished fruit in space, for what is primordially free from cause and condition, there is no immediate accomplishment of essence. Just as there is no effort that is exhausted by labor, no matter what appears or happens, there is no immediate action taken to do anything specifically. Just as there is no immediate effort to manifest activity, no matter how many actions there are, the work of benefiting beings will not cease, but there is also no immediate effort. In this way, because it possesses thirty-four qualities, the analogy and meaning should also be closely connected. Two
Chinese
从“彼。楞伽”到“因此是不造作的。”之间所表示的意义是：就像虚空没有变迁和相状，因此自性确定是不造作的，以这个比喻来表示意义，为了成立远离二边。呼唤楞伽的主人，即召集者。例如，虚空具有五十种名相之法，如何呢？虚空的自性不是从先前存在变为后来不存在，也不是从先前不存在变为后来存在，所有讲述前后时期的法都随顺宣说。与此相似，任运成就的真如，在三时中是平等大性，也从刹那的常有和常无中解脱出来。不是先前已经成立的自性后来消失，也不是先前没有成立的自性后来通过歧途的分别念而存在。这样，三时本身就是平等大性，前后相续解脱，无始无终地随顺圆满，结合起来就是二十五种理由。因此，如同先前那样，虚空不是从先前明亮变为后来不亮，也不是从先前不亮变为后来明亮。秘密的界也同样结合，因为菩提心大智慧的太阳远离生灭。如同先前不同变为后来相同，先前相同变为后来不同也没有。意义的法性也是如此，因为菩提心那样的真如不可思议地显现而无所住。如同先前是变为后来不是，先前不是变为后来是也没有。秘密真言的如实性也相同，因为真如在三时中不错乱，确定是远离增损的大性所生。如同先前近变为后来远，先前远变为后来近也没有。菩提心也是如此，因为所有法在三时中都在真如的自性中自生，而无法修成。同样，如同大变为小，小变为大也没有。自证也是如此，因为真如自性没有大小二者，是远离顶端和边际的。就这样结合。
English
From "That. Lanka" to "Therefore, it is uncreated," it indicates that, just as the sky is free from change and characteristics, its nature is definitely uncreated. This analogy illustrates the meaning, in order to establish the separation from the two extremes. Calling the lord of Lanka, the one who gathers. For example, the sky possesses fifty aspects of phenomena. How so? The nature of the sky does not change from existing before to not existing later, nor does it change from not existing before to existing later. All teachings of past and future times are declared accordingly. Similarly, the spontaneously accomplished Suchness is the great equality in the three times, also liberated from the momentary existence and non-existence. It is not that a nature that was previously established later disappears, nor is it that a nature that was not previously established later comes to exist through the conceptualization of a wrong path. Thus, the three times themselves are the great equality, the continuity of before and after is liberated, and it is perfectly consistent without beginning or end, combined, these are twenty-five reasons. Therefore, just as before, the sky does not change from being bright before to being not bright later, nor does it change from being not bright before to being bright later. The secret sphere is also similarly combined, because the sun of the great wisdom of Bodhicitta is free from rising and setting. Just as previously different becoming the same later, and previously the same becoming different later does not exist. The Dharma-nature of meaning is also like this, because the Suchness of Bodhicitta appears inconceivably and without abiding. Just as previously being becoming not being later, and previously not being becoming being later does not exist. The reality of secret mantra is also the same, because Suchness is not mistaken in the three times, and it is certain that it arises from the great nature free from addition and subtraction. Just as previously near becoming far later, and previously far becoming near later does not exist. Bodhicitta is also like this, because all dharmas in the three times arise spontaneously in the nature of Suchness, and cannot be cultivated. Similarly, just as large becoming small, and small becoming large does not exist. Self-awareness is also like this, because the nature of Suchness has no large or small, and is free from peak and edge. Combine it like that.
Chinese
正如虚空没有好与坏一样，真如也是如此。如实秘密的法界，在三时中远离损益，因此没有好坏的分别。正如没有快乐和痛苦一样，平等性也是如此。因为本来痛苦就显现为法性的受用。正如没有遍布和不遍布一样，决定的秘密也相同。因为一切法没有不是菩提心的。正如没有生起和不生起一样，意义的自性也是如此。因为不勤作化身和成就，自然显现而没有间断。正如没有清净和不清净一样，远离法界边际也相同。因为边际的垢染完全没有舍弃，安住于大解脱中。正如没有成立和不成立一样，实相也是如此。因为三界在佛的境界中本来清明，没有高下之分。正如没有高和低一样，意义的精华也是如此。因为本来平等，没有大小的自然分别，所以远离次第。正如没有宽和窄一样，大明点也是如此。因为不运用一切颠倒之法，都融入法性的大聚合中，没有包含和不包含的分别。正如没有形状和无形状一样，不可思议的法界也是如此。因为没有舍弃长短等一切形状的状态，远离了确定执取形相的分别。正如没有颜色和无颜色一样，自性也是如此。因为不运用五根等颜色，本来就远离了方位的颜色。正如没有外和内一样，法界也是如此。因为器情和境识内外一切都融入大智慧的虚空中。正如没有生和灭一样，本初的自性也是如此。因为真如没有舍弃生死的法，所以自性本来就没有可执取和消失的。正如没有转移和不转移一样，自生觉性也相同。因为一切处所都在如是性中自明，远离了过去、现在、未来三时的迁变。
English
Just as there is no good or bad in the sky, so is Suchness. The secret, as it is, of the Dharmadhatu, is free from gain and loss in the three times, therefore there is no distinction between good and bad. Just as there is no happiness or suffering, so is Equality. Because from the beginning, suffering arises as the enjoyment of Dharmata. Just as there is no pervasion or non-pervasion, so is the definite secret the same. Because there is no dharma that is not Bodhicitta. Just as there is no arising or non-arising, so is the essence of meaning. Because without effort of emanation and accomplishment, it naturally arises without interruption. Just as there is no purity or impurity, so is being free from the limits of the Dharmadhatu the same. Because the stain of the limits is completely unabandoned, abiding in great liberation. Just as there is no establishment or non-establishment, so is the Reality. Because the three realms are primordially clear in the state of Buddhahood, there is no superiority or inferiority. Just as there is no high or low, so is the essence of meaning. Because it is primordially equal, there is no natural distinction of large or small, therefore it is free from sequence. Just as there is no wide or narrow, so is the Great Bindu. Because without employing all inverted dharmas, everything is gathered into the great gathering of Dharmata, there is no distinction between inclusion and non-inclusion. Just as there is no form or formlessness, so is the inconceivable Dharmadhatu. Because without abandoning all forms such as long and short, it is free from definitely grasping the form of appearance. Just as there is no color or non-color, so is the nature itself. Because without employing the five roots and so on, it is primordially free from the color of direction. Just as there is no outer or inner, so is the Dharmadhatu. Because all outer and inner vessel-essence and object-mind dissolve into the space of great wisdom. Just as there is no birth or death, so is the original essence. Because Suchness does not abandon the dharma of birth and death, the essence is primordially without anything to be grasped or vanished. Just as there is no transference or non-transference, so is self-arisen awareness the same. Because all places are self-illuminating in Suchness, free from going and coming in the three times.
Chinese
如不变与变无别，心髓菩提亦如是，菩提心性于何亦不执，显现何者即彼之体性，以无别亦无有变异之故；如黑暗与光明无别，光明之智慧亦如是，大平等性本初未离断边之故；如先后无别，本然明点亦如是，三时无滞之心性，于未作之本然，无有刹那之相续之故；如边与中无别，自显无别亦如是，如是之性于显现不成立，然不成立亦不遮止，于其间亦无有假名之故；如自与他无别，心性自明亦如是，法性秘密界于离偏袒之故；如是虚空取已复舍，舍已复取亦无有，本性之安住亦如是，然一切于彼自显现，离好坏之故，是故虚空自之体性乃于一切中一切皆未作也。如是譬如法界自性清净三坛城无别之法性自证义之体性此亦应合之，如与表诠法界之譬喻种类相符，以不共之理证彼之义之精要，以未作而名之，是故秘密之界乃自性未作也。如是说已，如是开示。第三者，从《楞伽经》至《未作故无有对治》之间所示，为表诠彼未作之义不坏灭之故。呼唤《楞伽经》之主后，如是开示十二种譬喻之法，譬如虚空彼乃任何作者皆未作，作者彼者亦本无，不从六因所生，不从四缘所生，于最初之时未生，于最后亦不灭，于初始与末尾亦不可得。如是，得与未得亦无有，希望与勤奋亦无有。如是十二法成为理证之故，譬如。
English
Just as there is no difference between change and no change, so too is the essence of Bodhi. Since the mind of Bodhi does not grasp any characteristics, whatever appears is its very nature. Because there is no difference, there is no change. Just as there is no difference between darkness and light, so too is the wisdom of clear light. The Great Sameness is primordially free from the obscurations of extremes. Just as there is no difference between before and after, so too is the Bindu of Suchness. The nature of mind, unceasing in the three times, is without a momentary continuum in the unmade state. Just as there is no difference between edge and center, so too is self-appearance without limit. Suchness is not established as appearing, yet not being established does not prevent appearance. There is not even a mere term in between. Just as there is no difference between self and other, so too is the self-illuminating nature of mind. The secret sphere of Dharmata is free from partiality. Likewise, just as there is no taking up and discarding of space, nor taking up from discarding, so too is the abiding of intrinsic nature. Everything is self-appearing in that very state, free from good and bad. Therefore, the nature of space itself is unmade in all ways and in all things. Just as this example, the nature of Dharmadhatu, the essence of self-knowing meaning of the inseparability of the three pure mandalas, should also be applied. In accordance with the types of examples that represent Dharmadhatu, the essential point of what is proven by those unique reasons is called 'unmade.' Therefore, the secret sphere is naturally unmade. Thus he spoke and taught. The third is shown from 'Lankavatara' to 'Because it is unmade, there is no antidote,' to represent that the unmade meaning itself is indestructible. Having called the Lord of Lanka, he then showed twelve aspects of the example, like this: For example, space is not made by any maker. The maker himself does not exist. It does not arise from six causes. It does not arise from four conditions. It is not born at the very beginning. It does not perish at the end. It is not perceived at the beginning or the end. Likewise, there is neither attainment nor non-attainment. There is neither hope nor effort. Thus, because the twelve dharmas have become reasons, for example.