English
Having completely eliminated or purified the darkness of ignorance or non-knowing from the minds of those to be tamed, the very nature of the pure realm of cyclic existence and nirvana appears and becomes clear as wisdom. The second part has two divisions: a general explanation, and specific answers to questions about the mind. The first part is explained from "Again, Lanka" to "it refers to the unchanging." Again, the Lord of Lanka asked, in order to definitely realize and understand, he asked each of the four questions: 'O Lord of Secrets, what is called the "mandala of the mind"? Likewise, what is called "luminosity," and what is the "nature of secret mantra," and what is meant by "suchness, thusness, that very reality"?' Having asked this, the Lord of Secrets replied: 'Lord of Lanka, that wisdom which is not immediately accomplished from the accumulation of causes and conditions is called mind, that is, for the essence, it is unmade because it is pure from the beginning. Its characteristic does not depend on causes and conditions, so it is unconditioned. It arises in various ways as the self-appearance without being obstructed into as many phenomena as there are appearances.' As the Great Garuda said: 'If examined, it is non-existent, but if left as it is, it manifests various perfections. It shows all the appearances that arise without substance.' Like that. The expanse of great bliss as it is, without beginning or end, is called mandala. Because the essence of samsara and nirvana, all other terms of the nine vehicles are included in it, and without fixation, therefore, whatever bindu there is, appears like a heap of rice, but is equally expansive and pervasive. These are the answers to the first of the four root questions. What is called light is that which has never appeared anywhere, but because its essence is free from stains, it is the appearance of impartial wisdom. What is called clarity is that which is not obscured by anything other than ignorance or not knowing, so the essence itself is also determined to be the meaning of great wisdom.' This is the second answer. What is called secret is that which cannot be indicated because it has been spoken to the extreme, therefore it is unspeakable, and it is liberated from objects and difficult to examine, so it is not an object of experience. What is called mantra is that which is close to all the Victorious Ones because it is the basis of blessings, it destroys all obscurations, and it obtains all fruits, so it is said to be the source of qualities. What is called essence is that the essence cannot be completely grasped.
Chinese
因此，由于事物不存在，远离星宿的控制，所以不明显，作为第二类事物的根本，是万物产生的根源。这是第三个回答。所谓“如是”，是指没有立即将非真实视为真实，没有被论证所改变，没有经过人为的努力和思辨，没有受到污染。所谓“如是”，是指本来就是那样，不是突然由其他因缘来证明其本质，所以不是人为的，没有使用名称术语，没有添加任何虚构，是自解脱的胜义谛。所谓“唯有”，是指在那本身没有错误的地方，所以不会出错；没有对治，所以不会改变；无论如何变化，其本质都是菩提，所以其本质是确定的。这是第四个回答。第二，从“又《楞伽经》”到“等”之间所说的是：又《楞伽经》的提问者问道：秘密主，所谓“无为无作”是什么？所谓“种种生起”又是怎样的？提出了两个问题，这是前一个关于心的问题。秘密主回答说：楞伽的主人，所有法都汇集在大的明点中，没有作者和工匠，因为无法通过行为来寻找它，所以在两者中都不明显，因此无法通过它来证明任何本质，所以是无为的。作为根本母体的法性，因为如是，所以没有动摇，所以是无作的。由于无法指出其自身的本质，所以从一切自性中，持续生起，三时圆满，不执着于一切不同的相，普遍扩展，是好的、善的，也是坏的、恶的，以及两者都不是的无记，即三类事物的集合，因为自发地或显现为不同和多样，所以是自性普遍光明的法界，即第九识，就像虚空一样。它的延续或结合，即意义的阿赖耶识，因为它在三时中持续显现，就像虚空中出现神变一样，是突然的。从那之中，分别显现的烦恼意就像云一样，意识就像雾气一样，五根就像彩虹等等。后者中也显现了彩虹和湿气。
English
Therefore, because things do not exist and are free from the control of constellations, they are not obvious. As the root of the second kind of things, they are the basis for the arising of all things. This is the third answer. The so-called "as it is" refers to not immediately regarding the unreal as real, not being changed by arguments, not undergoing artificial efforts and speculation, and not being polluted. The so-called "suchness" refers to being inherently so, not suddenly having its essence proven by other causes and conditions, so it is not artificial, no names or terms are used, no fabrications are added, and it is the self-liberated ultimate truth. The so-called "only that" refers to that which has no error, so it will not be mistaken; there is no antidote, so it will not change; no matter how it changes, its essence is Bodhi, so its essence is definite. This is the fourth answer. Secondly, what is said from "Again, the Lankavatara Sutra" to "etc." is: Again, the questioner of the Lankavatara Sutra asked: Lord of Secrets, what is meant by "unmade and unconditioned"? And what is meant by "various arising"? Two questions were raised, the former being a question about the mind. The Lord of Secrets replied: Lord of Lanka, all dharmas gather in the great bindu, there is no author or craftsman, and because it cannot be found through action, it is not obvious in either, so it cannot prove any essence through it, so it is unmade. As the nature of the fundamental matrix, because it is as it is, it does not waver, so it is unconditioned. Because its own essence cannot be pointed out, from all self-natures, it continuously arises, is complete in the three times, does not cling to all different characteristics, universally expands, is good and virtuous, and also bad and evil, and neither of the two is unindicated, that is, the collection of the three kinds of things, because it spontaneously or appears as different and diverse, so it is the universally luminous realm of self-nature, that is, the ninth consciousness, like the sky. Its continuation or combination, that is, the alaya consciousness of meaning, because it continuously appears in the three times, like the manifestation of miracles from the sky, is sudden. From that, the separately appearing afflictive mind is like a cloud, the mind-consciousness is like mist, and the five senses are like rainbows and so on. In the latter, rainbows and moisture also appear.
Chinese
哦。第二部分分为两个：简略指示，详细解释。第一部分是：虽然没有与本质相符之外的其他词语，但法性三身无别、非造作的本质在智慧中显现，因此凭借（智慧）压倒了具有习气的两种无明，从而理解了词语的意义。第二部分是：从“又问”到“称为”之间所指示的内容是：为了询问词语的意义而又问：秘密主，为什么称他为金刚萨埵？回答说：楞伽的主宰，如实的那样，通过七个理由可以成立为金刚萨埵。金刚萨埵未被玷污的大空性，从一切时分到一切处，没有能破坏它的对治，并且远离自他的戏论，因此没有变迁；超越因缘，因此没有生灭；不错误、不变异，因此是真如；不摇动且无遮蔽地显现，因此是心自性；如实地显现重大意义的本质，因此从明确解释的意趣中，各种神变显现的基础，无论显现为何，都完全不阻止、不执着于圆满平等的大性，或者完全净化为无事物性，因此明确地指示了称为金刚萨埵的名称。从第一到第三是第一个名称的意义，从第四到第六是中间的意义，最后一个是最后的意义。第三部分分为两个：简略指示，详细解释。第一部分是：从“无边”到“一切法”这两句偈颂所指示的内容是：命名为无边，显现为执着对象的现象，无论是好是坏的六境等，所有存在、所见、所显、所闻的法，都未从二取的本质中分离，因此不混杂且完全圆满。第二部分是：从“楞伽”到“也称为”之间所指示的内容是：什么是显现为金刚萨埵名称的多种声音的十一个根本？楞伽的主宰，金刚萨埵的真如，具有伟大圆满的自性，因此是无上的；无与伦比，且未舍弃垢染而清净，因此是菩提；功德自显任运成就，因此是觉悟；二取之本质显现
English
Oh. The second part has two aspects: brief indication and detailed explanation. The first part is: Although there are no words other than those that conform to the essence, the essence of the Dharmata, the three Kayas, which is undifferentiated and unconditioned, is clear as wisdom. Therefore, by overpowering the two ignorances along with their imprints, the meaning of the term is understood. The second part is: What is indicated from "Again asked" to "is called" is: In order to inquire about the meaning of the term, it is asked again: Secret Lord, why is he called Vajrasattva? The answer is: The Lord of Lanka, as it is in reality, can be established as Vajrasattva through seven reasons. The great Suchness of Vajrasattva, which is undefiled, from all times to all places, has no antidote that can destroy it, and is free from the elaboration of self and other, therefore it is immutable; it transcends causes and conditions, therefore it has no arising or ceasing; it is not mistaken or changed, therefore it is Suchness; it is unwavering and clearly un obscured, therefore it is the self-awareness of the mind; it manifests the essence of great meaning as it is, therefore, from the intention of definitive explanation, the basis for the manifestation of various miracles, no matter what appears, is completely unblocked and unattached to the great equality, or completely purified into the nature of non-existence. Therefore, the name called Vajrasattva is clearly indicated. From the first to the third is the meaning of the first name, from the fourth to the sixth is the meaning of the middle, and the last is the meaning of the end. The third part has two aspects: brief indication and detailed explanation. The first part is: What is indicated by the two lines from "Infinite" to "All phenomena" is: Named as infinite, the phenomena that appear as objects of attachment, whether good or bad, such as the six objects, all phenomena of existence, sight, appearance, and sound, are not separated from the essence of non-duality, therefore they are unmixed and completely perfect. The second part is: What is indicated from "Lanka" to "is also called" is: What are the eleven roots of the various sounds that appear as the name of Vajrasattva? The Lord of Lanka, the Suchness of Vajrasattva, has the nature of great completeness, therefore it is unsurpassed; it is incomparable, and it is pure without abandoning defilement, therefore it is Bodhi; qualities are spontaneously accomplished, therefore it is enlightenment; the essence of non-duality is clear.
Chinese
由于不动的缘故，也称为心。如前所述，以四法归纳，圆满的自性，远离偏颇，因为是诸法的不造作之大法性，所以也称为真如。自性未舍弃且未成立之故，也称为心的空性。由于言语无法表达，且不住于任何处，所以也称为超越边。不舍弃边且不以中间为境，因此于彼性亦离执着，所以也称为不缘中观。如珍宝一般，安住于诸佛圆满之自性中，随所欲而显现，所以也称为诸佛之本体。无有来去，如调伏一般，以自显现故，是诸化身之生处。诸佛皆由此解脱，故为诸佛之善知识。若证悟则遣除黑暗，且是一切化身，故为一切刹土之明灯。加持不间断，显现任何事物，且以自显现大智慧所摄持，故为大悲方便之生处。《细微安排》中说：心离形色，形色亦圆满。如是所说之义，由于圆满无杂，故也称为诸法之影像显现。第四有三：名称是假名，假名是暂时的，因此显示名称未成立。第一有二：略说，广说。初者，以“仅是假名安立而已”显示，轮回涅槃之法，无有任何圆满，仅如假名般安立显现，实则自性不可得。第二者，从“楞伽”至“应知”之间显示，楞伽之主，显示彼等名称之必要，也是为了对有信心者，以及为了谁的利益，从不同种姓以行为之门而如此安立，然彼等自性之实相，则无有任何名称安立。因此，应知且应证悟，彼等暂时的和特别生起者，即是假名。如是教导。楞伽之主，因此，安立为佛亦是假名。法亦是假名。菩提亦是假名。如是，法界和智慧和法