English
It is also seen that these twenty-five characteristics are not other than liberation. This realization of mind is also swift like lightning, arising without obstruction in an instant. It is extremely swift, without any hindrance. Because it does not cling to a single characteristic, it does not abide in one direction. Because it travels in various realms, it is mobile. Because it arises from all doors, it is like a monkey. Because it is moved and distracted by the fifty mental factors, it is like the wind. Because it appears to travel everywhere, but its nature is empty, it is like a mirage. Because it is continuous without interruption, and adheres to the series of moments, it is like a stream of water. Because it arises from causes and conditions and is clear, it is like a lamp. Because it cannot be grasped by shape and color, it is without a physical body. Because it travels far without obstruction, it goes far. Because it is unborn in the ultimate sense, its nature is free from arising and ceasing, so it does not move anywhere. Because it cuts off the object of examined things and returns inward, it is returning. Because it is not separated from the general object of sound and meaning, it abides in the object. Because the objects of the six consciousnesses appear everywhere, it is the object of the six. Because the appearance is clear and distinct, it is all-knowing. Because it abides in one-pointed peace, it does not scatter, so it can focus on one. Because nothing appears in the ultimate sense, its nature is emptiness, so it does not arise. Because it appears as anything whether realized or not, everything arises from it. Because it is free from sinking and elation in the ultimate sense, and its nature is unmoving, it abides as it is, so it is the basis. Because of the differences in karma, the examined things are diverse, and their essence is not the same, so they are different. Because they are gathered in the category of knowledge and awareness, they are of the same kind. Because there is no difference in essence in the ultimate sense, and its nature is free from fabrication, it is not distracted. Because it fabricates similarly to common and uncommon retinues, it is universally distracted. Because in the ultimate sense, the past, future, and present are unborn in nature, it is known that the mind is equal in the three times. Because it has no form, no essence, and is free from good and bad, it is known that the mind is equanimity, and only then can one gain control over the mind. These are explained according to the Madhyamaka school's view of the ultimate and conventional truths. The first five are the samadhi of ultimate truth, and the rest are the stages of subsequent cognition of conventional truth. The sixth is from "How" to "is not".
Chinese
宣说了地。如何如实地、不变地证悟和了知自己心性的法性，即无生之体性，从而获得对心的自在，同样也能彻底了知其他众生的心。如果我如何了知自己的心是空性，同样也能彻底了知所有其他众生的心也是空性。了知和证悟自己的心是空性，那也是平等性，同样也能彻底了知所有其他众生的心也是如此的平等性，因为体性无有差别，因此证悟自己就能了知他人是合理的。如此了知自己和他人，也能彻底了知一切法自性平等。因为一切法自性平等，所以也能彻底了知大菩提也是平等性，从一和多中解脱的缘故。如此证悟，就能彻底了知心不生，那本身就是一切法的法界。一切法的法界，因为不是所有人都共同的，所以不是低劣者的境界，如实地彻底证悟。因此，为何说是唯一胜者的行境呢？这样提问了。第二，回答分三部分：立誓因为不了知心为果而有差别；清楚地阐述其理由；以及由此引申的问答来消除疑惑。第一部分，从“秘密主”到“不了知”之间阐述：秘密主说道：楞伽的主人，虽然是那样，但十地以下的菩萨们，从一切方面、一切时候，对于心的真如自证，仅仅了知和见到胜义谛是因的特征，因此有入定，只不过是轮流的真谛而已，因为没有见到远离二取之义，所以完全不了知果。第二部分，从“那为何”到“更何况”之间阐述：那么，为何没有如此见到呢？或者说是什么原因呢？其理由如下：无论是没有证悟世间地的世间人，还是邪妄分别的小乘人，还是出世间的地，或者仅仅是部分证悟的
English
The ground was declared. How, without error, does one realize and know the Dharma-nature of one's own mind, the essence of unborn nature, and thereby gain mastery over the mind, so too does one thoroughly know the minds of other beings. If I know my own mind to be emptiness, so too do I thoroughly know that the minds of all other beings are emptiness. Knowing and realizing that one's own mind is emptiness, that is also equality, so too does one thoroughly know that the minds of all other beings are likewise equality, because the essence is without difference, therefore it is reasonable to know others by realizing oneself. Thus, by knowing oneself and others, one also thoroughly knows that all dharmas are equal in nature. Because all dharmas are equal in nature, one also thoroughly knows that great Bodhi is also equality, because it is liberated from one and many. By realizing in this way, one thoroughly knows that the unborn mind itself is the Dharmadhatu of all dharmas. That Dharmadhatu of all dharmas, because it is not common to all, is not the realm of the inferior, one thoroughly realizes it as it truly is. Therefore, why is it said to be the sole domain of the Victorious One? Thus it was asked. Second, the answer is in three parts: Vowing that there is a difference because of not knowing the mind as the fruit; clearly explaining the reason for it; and resolving doubts with questions and answers arising from this. The first part, from "Secret Lord" to "does not know" is explained: The Secret Lord said: Lord of Lanka, although it is so, those Bodhisattvas below the tenth ground, from all aspects, at all times, only know and see the Suchness of mind, self-awareness, the ultimate truth, as merely the characteristic of a cause, therefore there is meditative absorption, it is merely a truth in turns, but because they have not seen it as being free from the meaning of non-duality, they do not fully know the fruit itself. The second part, from "Why is that?" to "What more to say?" is explained: Then, why have they not seen it in that way? Or what is the reason? The reason for this is as follows: Whether it is a worldly person who has not realized the worldly ground, or a Hinayanist who wrongly distinguishes, or a supramundane ground, or a mind that only partially realizes
Chinese
处于由生而之地和处于未证悟真如之十地者，完全陷入四种束缚之网中。何为四？即因对意义未区分的愚昧，以大网——能取所取之分别念束缚；以颠倒之见解束缚，而执着于分别念之网——颠倒分别念；以狭隘之意识见人无我及唯是所取无自性，安住于片面之涅槃，相对于前者是半张网——未证悟法无我；以意识缘于片面之离戏论之胜义谛，以断边及不分别之网——唯一，因未见二元性之故。彼等即是凡夫俗子、外道疯子、声闻缘觉意识狭隘者、中观意识唯一者。此处有一手迹未按顺序排列小乘和处于生心之地二者，前者属于世间乘也陷入束缚之网中，何况其他？后者中，声闻未证悟法无我，缘觉也未证悟执着心，故按顺序排列，词义也显得很好。因此，凡是终极意义之菩萨地者，因未证悟心性唯是成佛之因，而是果，故是意识唯一者。彼等陷入网中，完全被网束缚，故极难确定密宗果之真如。若问：未证悟为果之理由是什么？答：为何如此？楞伽主，如此，心是果之究竟真如，是无须生起之无谬本质，此是言语无法表达、本质无法显示者，诸佛也无法宣说，金刚萨埵也无法以譬喻象征者，因此，凡是缘于胜义谛之菩萨，何况愚昧无知者也迷惑。第三，从《又楞伽》至《成》之间已显示。又楞伽主问：秘密主，
English
Those who dwell on the ground of arising and those who dwell on the ten grounds of non-realization of Suchness are completely caught in the net of four bonds. What are the four? That is, because of the ignorance of not distinguishing the meaning, they are bound by the great net - the conceptualization of grasping and being grasped; bound by inverted views, they cling to the net of conceptualization - inverted conceptualization; with a narrow consciousness, they see that the selflessness of the person and only what is grasped are without self-nature, and abide in one-sided nirvana, which is half a net compared to the former - not realizing the selflessness of phenomena; with consciousness focused on the one-sided freedom from elaboration of ultimate truth, they eliminate extremes and do not conceptualize with the net - oneness, because they do not see duality. These are ordinary people, heretical madmen, Shravakas and Pratyekabuddhas with narrow consciousness, and Madhyamikas with one consciousness. Here, a manuscript does not arrange the Lesser Vehicle and those who dwell on the ground of arising of mind in order. If the former, which belongs to the worldly vehicle, is also caught in the net of bondage, what need is there to mention others? In the latter, the Shravakas have not realized the selflessness of phenomena, and the Pratyekabuddhas have not realized the clinging mind, so even if they are arranged in order, the meaning of the words is well revealed. Therefore, all those who are Bodhisattvas of the ultimate meaning, because they have not realized that the nature of mind is only the cause of Buddhahood, but is the result, are only those with one consciousness. They are caught in the net and completely bound by the net, so it is extremely difficult to be certain of the Suchness of the secret mantra fruit. If you ask, what is the reason for not realizing the fruit? Answer: Why is that? Lord of Lanka, thus, the ultimate Suchness of the mind as the fruit is the infallible essence that does not need to be generated, which cannot be expressed in words and whose essence cannot be shown. Even the Buddhas cannot speak of it, and Vajrasattva cannot symbolize it with metaphors. Therefore, Bodhisattvas who only focus on the ultimate truth are confused, not to mention the ignorant. Third, it is shown from "Again Lanka" to "Become". Again, the Lord of Lanka asked: Secret Lord,
Chinese
既然这样，既然是不可言说且难以理解的，那么，秘密的主宰者金刚手您自己，也还没有领悟或确定心性秘密真言果的真实性吗？说完这些后，秘密主说道：楞伽的主人，为了考虑意义而劝勉，我也还没有确定，因此，向他人确定地展示是非常困难的。这样有深意地说，显示了没有看见的声音。那为什么呢？因为这是世尊诸佛之父金刚萨埵唯一意境的行境，除了意义心之外无法领悟。秘密主这样说完后，下令道：所有的眷属从一开始就对菩提感到困惑，由于执着于因果的差异，完全断绝了在其他地方寻找菩提果的希望，变得无畏无染。这才是语自在的眷属，而不是王位继承人。章节的名称是：在汇集一切佛陀意旨的大经中，讲述了显宗和密宗的区别以及大秘密誓言的本质，即使是十地以下的因乘，也还没有显现出如实的秘密真言，因此，阐述了将大乘秘密真言显示为殊胜的第十章。那么，在所说的法中，基础的第三个是进入秘密真言，而这里十地也没有看见，这有矛盾，如果这样问。所说法的基础第三个是：因为在特殊的道路的那个时候，是依附于见到意义，而这里显示的是比共同的道路达到顶峰还没有看见，所以没有矛盾。因此，如果共同本身是强大的，那么如实的秘密真言就是因为两种真理，基础的第三个进入了一个方面，而第十个是因为没有看见远离二元对立的境，所以可知的事物还没有断除。第三个是通过道路和获得确定的方法难以获得，分为两个：提问和回答。第一个是从“那时”到“说完”之间所表示的，这一章显示了直义的部分较多。没有获得秘密真言的意义和获得的历史一致地阐述的是什么呢？
English
Since it is thus, since it is inexpressible and difficult to understand, then, the lord of secrets, Vajrapani himself, have you not yet realized or ascertained the reality of the mind-essence secret mantra fruit? After saying this, the lord of secrets said: Lord of Lanka, in order to consider the meaning and encourage, I myself have not yet ascertained it, therefore, it is extremely difficult to show it to others with certainty. Saying this with deep meaning, he showed the sound of not seeing. Why is that? Because this is the sole intention of the Victorious One, the father of all Buddhas, Vajrasattva, and cannot be realized apart from the meaning-mind. After the lord of secrets said this, he commanded: All the retinue are confused about enlightenment from the beginning, and due to clinging to the difference between cause and effect, they have completely cut off the hope of seeking the fruit of enlightenment elsewhere, and have become fearless and undefiled. This is indeed the retinue of the Lord of Speech, not the crown prince. The title of the chapter is: In the Great Sutra that Gathers the Intentions of All Buddhas, it speaks of the difference between Sutra and Tantra and the essence of the Great Secret Vow, and even the causal vehicle below the ten bhumis has not yet manifested the secret mantra as it is, therefore, it explains the tenth chapter that shows the Great Vehicle Secret Mantra as supreme. Then, in the teachings, the third of the basis is entering the secret mantra, but here even the ten bhumis have not seen it, is there a contradiction, if asked thus. The third of the basis of the teachings is: because at the time of that special path, it is attached to seeing the meaning, and here it is shown that it has not been seen even by the completion of the common path, so there is no contradiction. Therefore, if the common itself is strong, then the secret mantra as it is, is because of the two truths, the third of the basis enters one aspect, and the tenth is because the object that is free from duality has not been seen, so the knowable has not yet been abandoned. The third is difficult to obtain through the path and the means of obtaining certainty, divided into two: asking and answering. The first is indicated from "Then" to "said", this chapter shows that the literal meaning is more important. What is it that consistently explains the meaning of not obtaining the secret mantra and the history of obtaining it?