English
It is only existent. These are the three dharmas that symbolize being close to the realm of secret space, because the very space of manifestation has the opportunity, and is able to fully manifest and contain, its essence is without existence, its limits are inexhaustible and unknowable, its own emptiness has no characteristics to grasp, but everything like rainbows and moisture arises from it. And so on, like appearance, the nature of mind is also closely connected to it. Even if only similar aspects are mentioned, the essence has no limitations, because everything can symbolize it. So, what is the name by which the self-aware, suchness essence is known, due to the distinctions of its qualities? The secret realm, because everything is self-aware, is called self-born wisdom. This is established by reason, because the essence is only separate from cause and condition, therefore it is the only great wisdom. From that wisdom, sometimes it is also called non-conceptual wisdom. These self-born wisdoms, because they are all wisdoms, are sometimes called detachment from grasping for non-conceptual, which has no object of experience at all. Sometimes, it is called the aspect of emptiness that is free from the two extremes. Sometimes, it is called the basis from which wisdom, qualities, and all dharmadhatu appear. Sometimes, it is called mirror-like wisdom because its own essence is completely pure, clear, and non-conceptual. Sometimes, it is named because there is no acceptance or rejection, and no experience of the same duality. Sometimes, it is named because of the aspect in which the two objects of knowledge are separately clear. Sometimes, it is named because of the qualities of having accomplished what is to be accomplished. The lords of Lanka, like sky-like wisdom, etc., calling upon the collector, the name is definitely established by the example of wisdom. How is it? Like the space of manifestation, the essence is emptiness, but it manifests completely; like a beautiful image, it is clear and non-conceptual; like the four great elements, there is no acceptance or rejection; like the ten directions are incompatible, different, and unmixed, it is the knowledge of what should be known; like a precious jewel, it fulfills the needs of oneself and others. The lord of Lanka, the mirror is an example that closely conforms to the Dharma, etc., these each closely connect with consistency from various aspects, possessing many dharmas, therefore the meaning of the symbol that is being shown, has already been explained before, and will continue to be explained.
Chinese
這裡以具備十六種特性的鏡子為例證：鏡子能清除觀看者的污垢，展現其優點，使所見之物清晰，使一切事物和影像顯現，影像的產生無需努力，立即顯現且遠離努力的造作，影像與所見之物、能見者並非各自獨立，因為它們在鏡子中顯現，影像並非事物本身，影像之外別無他物，鏡子的各個方向都毫無遺漏地顯現影像，影像充滿鏡子的各個角落而無間斷，並非在鏡子之外顯現，鏡子的清澈未被污垢遮蔽，鏡子的清澈是唯一的，因此不會混濁，影像並非從鏡子中分離出來，至於水和冰雹等，則因場合未提及而不論。因此，這些如實的法都具備於智慧之中，應當依此類推。暫且僅就所化眾生的根器而說，但實際上在意義上沒有偏頗。楞伽的大自在天是與法相符的譬喻，可以就近比附，例如「完全」等等。四大暫且以具備十三種法性為例證，如同為大人物們闡述的圓滿一般，智慧也圓滿地了知並明瞭這些法，那是甚麼呢？四大沒有大小之分，因為一個的特性能夠具備全部，沒有長短的形狀，本質上沒有好壞之分，沒有缺點和優點的區別，對於好壞沒有取捨，不執著於基礎之業的好壞，它們沒有乾淨與不乾淨的區別，本質上沒有捨棄樂與苦，沒有上下之分，對於它們而言沒有容納與不容納之分，沒有讚美與貶低，各自的特性沒有混雜，一個具備四個的全部，因此沒有分離與結合，也應當將平等性智依此類推。因此，智慧是普遍的，可以用任何事物來譬喻，因此譬喻沒有限制，這是根器。楞伽的主人以多種方式佈置，是為了接近與法相符的譬喻。
English
Here, the mirror is exemplified by possessing sixteen characteristics: a mirror removes the impurities of the viewer, reveals their virtues, clarifies what is seen, makes all things and images appear, the arising of images requires no effort, it manifests immediately and is free from the effort of fabrication, images and what is seen, the seer, are not separate, because they appear in the mirror, images are not the things themselves, there is nothing other than the image, images appear without omission from all directions of the mirror, images fill every corner of the mirror without interruption, they do not appear outside the mirror, the clarity of the mirror is not obscured by dirt, the clarity of the mirror is unique, therefore it is not turbid, images are not separated from the mirror, as for water and hail, etc., they are not discussed because the occasion does not mention them. Therefore, these suchness dharmas are possessed by wisdom, and should be applied accordingly. For the moment, it is only spoken of in terms of the capacity of those to be tamed, but in reality, in terms of meaning, there is no bias. The great Lord of Lanka is a simile that accords with the Dharma, and can be closely associated, such as "completely," and so on. The four elements are temporarily exemplified by possessing thirteen dharmas, just as the explanations for the great ones are complete, so too, wisdom completely knows and clearly understands these dharmas, what are they? The four elements have no large or small, because one characteristic possesses all, there is no long or short shape, in essence there is no good or bad, there is no distinction of faults and virtues, there is no acceptance or rejection of good or bad, there is no grasping of good or bad of the basic action, they have no distinction of clean or unclean, in essence there is no abandonment of pleasure and pain, there is no up or down, for them there is no containing or not containing, there is no praise or blame, their own characteristics are not mixed, one possesses all four, therefore there is no separation or combination, and the wisdom of equality should also be applied accordingly. Therefore, wisdom is universal, and can be exemplified by anything, therefore there is no limit to the simile, this is the capacity. The Lord of Lanka arranges in various ways, in order to approach the simile that accords with the Dharma.
Chinese
等等。以十方各自辨别的智慧来象征，与八法相结合。十种事物不混杂，从一开始就存在。任何事物都具备所有方面和机会，因此一切都包含并具备于一。本体各自清晰，在各自的位置上显现而不被遮蔽。以十种形式进行数量上的区分，以及两种清晰的区分。有多少行走的享受都具备于各个方面。一个地方也显现为十个，为了在所有时间都各自清晰。辨别智慧也应随后结合。楞伽之主，珍宝是与法相符的比喻。等等。以事业成就的智慧用珍宝来象征，也因具备十四法而能洞见究竟。哪十四法呢？珍宝不具备需求和欲望的满足的分别念，能做满足欲望的事业，与想法一致地出现，具备圆满的需求功德，因有权使用它而能满足欲望的功德，功德显现没有时间的阻碍，产生行走的喜悦，无论出现多少欲望也不会减少，使行走的享受在享乐的喜悦上没有贫乏的恐惧，过去和未来的本体已经成立，功德的显现没有执着地出现，功德不需要重复出现，对任何事物都没有执着而显现于他者，行走的享受本身的想法得以实现，智慧也是如此。无偏袒已经说完了。说道：秘密之主，所谓的智慧，就意义而言是词语的精华。等等。问答如其声，为了确定名称的意义。为了展示位置转变的比喻。楞伽之主，又如虚空一般。等等。五种智慧的比喻不同之处在于，如果像虚空一样，所有法都没有成立两个极端而清晰地被了解，成为力量，那么阿赖耶识就像镜子一样。如果所有法都像彩虹一样，没有成立也没有混杂而清晰，那就是究竟。
English
Etc. The wisdom of individually discerning the ten directions is symbolized by combining with the eight dharmas. The ten things are not mixed, and they exist from the very beginning. Any thing has all aspects and opportunities, so everything is included and possessed in one. The essence is clear in each, and appears unobscured in its own place. It is divided by number into ten forms, and two distinctions of clarity. As many enjoyments of going as there are, they are possessed in all directions. One place also appears as ten, because it is clear in every moment. Discriminating wisdom should also be combined accordingly. The Lord of Lanka, the precious jewel, is a close example that is in accordance with the Dharma. Etc. The wisdom of accomplishing activities is symbolized by the jewel, and it is also able to see the end because it possesses fourteen dharmas. What are the fourteen? The precious jewel is free from the discriminating thoughts of fulfilling needs and desires, it does the work of satisfying desires, it arises in accordance with thoughts, it has perfect qualities of needs, it has the power to use it and satisfies the qualities of desires, the appearance of qualities has no interruption of time, it generates the joy of going, no matter how many desires arise, it does not diminish, it makes the enjoyment of going without the fear of poverty in the joy of enjoyment, the essence of the past and future has been established, the appearance of qualities arises without attachment, the qualities do not need to appear repeatedly, it is not attached to anything and appears to others, the very thought of the enjoyment of going is fulfilled, and wisdom is also the same. Impartiality has been explained. Said: Lord of Secrets, the so-called wisdom is the essence of words in terms of meaning. Etc. The question and answer are like the sound, for the meaning of defining the name. In order to show the metaphor of the change of position. Lord of Lanka, again like the sky. Etc. The difference in the examples of the five wisdoms is that if, like the sky, all dharmas are not established in two extremes and are clearly understood, and become power, then the alaya consciousness is like a mirror. If all dharmas are like a rainbow, not established and not mixed, but clear, then that is the ultimate.
Chinese
具有辨识能力的意，转变为个别自证智。诸法从一和异中解脱，了知好坏所缘的体性如形状和颜色，是烦恼意转变为平等性智。所生之觉受和心所，无论显现为何，存在为何，如云雾般自生自灭，了知无有来去，是五根作用成就之智。所有这些法，最终证悟未曾改变、未曾转换、未曾造作的如是性，自发显现，是根本义之阿赖耶，自发显现为法界智。暂时相似之处，作为智慧的例子，也是数不胜数。如果认为智慧的例子如同物质般没有必要，那么，它们的意义在于表示体性和表示转变之相，因为这两个必要，所以不会成为矛盾。楞伽主！“一切显现”等，是如镜智不执着诸法之法性于任何处，也不阻碍任何显现；法界智开启显现四智等所有功德之门；个别自证智不阻碍随顺所化众生的意乐，显现各种共通和自相，示现神变；平等性智使显现为二边的诸法，体性成为无二；成所作智不费力气，圆满完成自他一切事业。这些应当理解为是作用。这是明确指示智慧之作用的名称。楞伽主！“不混杂和完全圆满”，是如镜智使普贤行供养的庄严、对境、诸法，体性不混杂，是清晰的法性。平等性智因从境的边解脱而完全圆满，无二功德自然圆满。个别自证智的境，自相不混杂，共同体性也同样是完全圆满的诸法。作用持续和成所作智，在三时中无有间断，自他的
English
The mind with the ability to discern transforms into the wisdom of individual self-awareness. When phenomena are liberated from being one or different, and the nature of good and bad objects of focus are understood as being like shapes and colors, this is the afflicted mind transforming into the wisdom of equality. Whatever arises as feelings and mental events, whatever appears or exists, like clouds and mist, arising and ceasing on their own, understanding that there is no coming or going, is the wisdom of accomplishing the actions of the five senses. The ultimate realization of all these phenomena, the unchangeable, untransformed, uncreated suchness, spontaneously arising as awareness, is the fundamental meaning of the Alaya, spontaneously arising as the wisdom of the Dharmadhatu. Even temporary similarities are countless examples of wisdom. If one doubts that examples of wisdom are unnecessary because they are like material objects, their meaning is to represent the essence and to represent the characteristics of transformation, and because of these two necessities, they do not become contradictory. Lord of Lanka! "Everything is clear," etc., means that the mirror-like wisdom does not fixate on the nature of phenomena anywhere, nor does it obstruct any appearance; the wisdom of the Dharmadhatu opens the door to the appearance of all qualities such as the four wisdoms; the wisdom of individual self-awareness does not obstruct the appearance of various common and individual characteristics according to the inclinations of those to be tamed, and manifests miracles; the wisdom of equality makes the phenomena that appear as two extremes into a nature of non-duality; and the wisdom of accomplishing activities effortlessly and completely accomplishes all the activities of oneself and others. These should be understood as actions. This is the definite indication of the names of the activities of wisdom. Lord of Lanka! "Unmixed and completely perfect," means that the mirror-like wisdom makes the adornments of Samantabhadra's offerings, objects, and phenomena unmixed in essence, which is the nature of clarity. The wisdom of equality is completely perfect because it is liberated from the extremes of objects, and the non-dual qualities are naturally perfect. The object of individual self-awareness, the individual characteristics are unmixed, and the common nature is also the same, completely perfect phenomena. The wisdom of continuous action and accomplishment, without interruption in the three times, the self and others'