Chinese
没有处所，不需要功德重复出现，一时成就而不动摇，对任何事物都没有执着，能使他者显现，是为殊胜布施，以行为的运行，如愿成就所需，事业精进的智慧也应如此运用。楞伽主，这些法即使在某些方面相似，自证无偏圆满的例子也没有任何偏颇。第三是，在一个标题下，从“楞伽主，也像这样”到“例如没有偏颇”之间所阐述的，是为了阐述转依的例子。楞伽主，又像这样，五种智慧的例子所显示的差异是：所有诸法如虚空般，不成立二边，在无处所中自明自知，一旦成为力量，则与合一之义的阿赖耶识如明镜般的智慧转依，这被称为转依。所有诸法的共相和自相，如彩虹般不成立也不混杂的意义中显现，一旦达到究竟，则转依为个别辨识的智慧。所有诸法如形状和颜色般，从一和异中解脱，在不分别好坏的体性中，如实地平等了知和觉悟，则烦恼意转依为平等性智。所有显现和存在的事物，如生起的感觉、心和心所，都如云雾般，自生自灭，没有来去地觉知和了悟，则五根作用成就为成所作智。所有如是之法，都没有触及边际，从本以来就是不造作的，不改变毛发，不改变颜色，不是由因缘所造作的如是性中，觉知自显现，则根本义的阿赖耶识自显现为法界体性智。暂时在某些方面与这些法相似地描述，但自证自生的例子是没有偏颇的。那么，如果智慧的例子变得像物质一样，就没有必要了，对此的疑虑是，这些例子的意义是为了表示体性和表示转依的特征这两个必要，因此不会成为矛盾。第五有五点：名称的类别、决定的词、智慧的作用。
English
Without a place, and without the need for merits to repeatedly arise, it is accomplished in a single moment without wavering. Without attachment to anything, it makes others appear, which is supreme giving. Through the movement of actions, needs are fulfilled as desired. The wisdom of diligent activity should also be applied in the same way. Lord of Lanka, even if these dharmas are similar in some aspects, the example of self-awareness being impartial and spontaneously perfect has no partiality. The third is: under one heading, from "Lord of Lanka, also like this" to "for example, without partiality" is what is shown, for the sake of showing the example of transformation. Lord of Lanka, again, like this, the difference shown by the example of the five wisdoms is: all dharmas are like the sky, without establishing two extremes, knowing that they are self-illuminating in a place-less manner, once it becomes strength, then the alaya-vijnana, which is the basis of the meaning of union, transforms into mirror-like wisdom, which is called transformation. The general and specific characteristics of all dharmas appear in the meaning of being like a rainbow, unestablished and unmixed, once it reaches the ultimate, it transforms into the wisdom of individual discernment. All dharmas, like shapes and colors, are liberated from one and different, and in the nature of not distinguishing good and bad, equally knowing and realizing the suchness, then the afflicted mind transforms into the wisdom of equality. All that appears and exists, such as arising feelings, mind, and mental events, are like clouds and vapor, self-arising and self-pacifying, without coming and going, knowing and realizing, then the functioning of the five senses is accomplished as the accomplishing wisdom. All these dharmas do not touch the extremes, and from the beginning, they are uncreated, without changing the hair, without changing the color, in the suchness that is not created by causes and conditions, when awareness arises on its own, then the alaya-vijnana, which is the basis of the fundamental meaning, self-appears as the dharmadhatu wisdom. For the time being, describing them as similar to these dharmas in some aspects, but the example of self-awareness being self-arising has no partiality. So, if the example of wisdom becomes like a material object, it is not necessary, the doubt about this is that the meaning of these examples is for the sake of showing the nature and showing the characteristics of transformation, therefore it will not become a contradiction. The fifth has five points: categories of names, definitive words, and the function of wisdom.
Chinese
智慧之境。所示为智慧之能力。第一，从之前的“秘密之界”至“成就之智慧”之间所指示的，若问自证如是之自性，其功德之差别之名称为何？答：秘密之界，因一切皆为自证之故，以理成立为名为自生之智慧。自性唯离因缘，故为一大智慧。因此，自生之智慧，因其为一切智慧之故，于彼自身，有时因无有行境，离执着，故名为了别无分别之智慧。有时因离二边之分，故名为空性之智慧。有时因从彼自身显现一切智慧与功德之基，故名为法界之智慧。有时因自之体性明澈，分别极清净之故，名如镜之智慧。有时因无取舍，未曾生二元对立之故，名为平等性之智慧。有时因所知总相与自相二者不混杂，于明澈之分，故名为妙观察智。有时因从已成就之功德而假立，故名为成所作智。第二，从下文“说：秘密主”至“应知为词语之别名”之间所指示的，又说：秘密主，这些名为智慧者，是何种意义上的词语别名？答：楞伽主，名为智慧者，乃是从如实了知一切法如是之义，不颠倒，无生灭而假立，因此，应知此智慧是确定为彼意义之名的词语别名。第三，从下文“楞伽主，一切”至“应作理”之间所指示的，楞伽主，如镜之智慧，对一切法之法性，于任何处皆不分别，亦不阻碍任何显现，而使之明澈。法界之智慧，对于四智等所有功德显现之门，不阻碍地开启。
English
The realm of wisdom. It shows the power of wisdom. First, from the previous "secret realm" to "accomplished wisdom," it indicates that if asked what the name of the distinction of the qualities of the self-awareness as it is, the answer is: The secret realm, because everything is self-aware, is logically established as the wisdom called self-born. The nature is only separated from causes and conditions, so it is only one great wisdom. Therefore, self-born wisdom, because it is all wisdom, sometimes, because there is no object of action and it is free from attachment, it is called the wisdom of non-discrimination. Sometimes, because it is separated from the two extremes, it is called the wisdom of emptiness. Sometimes, because it is the basis for the appearance of all wisdom and qualities from itself, it is called the wisdom of the Dharmadhatu. Sometimes, because its own nature is clear and the discrimination is extremely pure, it is called mirror-like wisdom. Sometimes, because there is no acceptance or rejection, and duality has never arisen, it is called the wisdom of equality. Sometimes, because the general and specific characteristics of what is known are not mixed, it is called the wisdom of distinguishing awareness in the clear part. Sometimes, because it is nominally established from the qualities that have been achieved, it is called the wisdom of accomplishing activities. Second, from the following "Said: Lord of Secrets" to "It should be known as a synonym," it is indicated that, again, the Lord of Secrets, what kind of meaning are these called wisdom synonyms? Answer: Lord of Lanka, the so-called wisdom is nominally established from truly knowing the meaning of all dharmas as they are, without inversion, without arising or ceasing. Therefore, it should be known that this wisdom is a synonym that is determined as the name of that meaning. Third, from the following "Lord of Lanka, all" to "should be reasoned," it is indicated that, Lord of Lanka, the mirror-like wisdom clarifies the nature of all dharmas without discriminating anywhere and without hindering any appearance. The wisdom of the Dharmadhatu opens the door for the appearance of all qualities, such as the four wisdoms, without hindrance.
Chinese
区分智以随顺所化众生的意乐，显现总相和自相的种种差别，并且不加阻碍地示现神变；平等性智将显现为二边的诸法，收摄于无二自性，即一如是的境界中；成所作智不需勤作，便能圆满成就自他一切事业，一切意义皆圆满具足；这些是明确指示作为事业的作事智之作用的意义，应当了知。第四，从《楞伽经》的“朗嘎”到“显现，应当了知”之间所阐述的内容是：楞伽的主人，如镜智的对境，普贤游舞的庄严显现的诸法，自性不杂，于无境中明晰的法性，完全没有遮蔽；平等性智的对境，从一切边解脱的无二大平等之自性，功德自然成就而圆满具足；区分智的对境，自相不杂，总相即一如是，圆满具足种种诸法；成所作智的对境，具有三时相续，无有间断，自他的事业；法界体性智的对境，本来远离行境，因此对于境和根没有执著的清净法性；这些是五智所观察，作为对境显现的理由，应当了知。第五，从《楞伽经》的“朗嘎”到“消失，应当了知”之间所阐述的内容是：楞伽的主人，如镜智的作用是：自性明晰而不分别，因此对于法性未加改造的影像，无有阻碍地无碍了知；平等性智的作用是，摧毁了于差别边的一切戏论，因此不从平等的法界中散出；区分智的作用是，不混淆地照见自相和总相，因此清净了不了知的障碍；成所作智的作用是，遣除了自他一切所应成办之事皆已消失的状况；法界体性智的作用是，
English
The discriminating wisdom manifests various distinctions of general and specific characteristics according to the inclinations of those to be trained, and performs miraculous displays without hindrance. The wisdom of equality gathers all phenomena appearing as two extremes into the state of non-dual essence, the one suchness. The accomplishing wisdom effortlessly and completely fulfills all activities for oneself and others, with all meanings perfectly complete. These are to be understood as the meaning of explicitly indicating the function of the acting wisdom as activity. Fourth, the teaching from "Lankā" in the Laṅkāvatāra Sūtra to "manifest, one should know" is as follows: Lord of Laṅkā, the objects of the mirror-like wisdom, the dharmas appearing as the adornment of Samantabhadra's play, whose essence is unmixed, the nature of reality clear in the absence of objects, completely unobscured; the object of the wisdom of equality, the essence of great non-dual equality, liberated from all extremes, completely perfected with spontaneously accomplished qualities; the object of the discriminating wisdom, the self-characteristics unmixed, the general characteristic completely perfected as one suchness, all the various dharmas; the object of the accomplishing wisdom, with a continuous stream in the three times, without interruption, the activities of oneself and others; the object of the wisdom of the sphere of reality, the pure nature of reality, originally free from the sphere of activity, therefore without attachment to objects and faculties; these are the reasons why the five wisdoms are to be observed, appearing as objects, one should know. Fifth, the teaching from "Lankā" in the Laṅkāvatāra Sūtra to "disappear, one should know" is as follows: Lord of Laṅkā, the power of the mirror-like wisdom is: because the essence is clear and non-conceptual, the images of the unconditioned nature of reality are known without obstruction, without impediment; the power of the wisdom of equality is that it does not emanate from the sphere of equality, having destroyed all elaboration on the extremes of difference; the power of the discriminating wisdom is that it sees the self and general characteristics without mixing them, and thus purifies the obscuration of not knowing; the power of the accomplishing wisdom is that it eliminates the state where all that is to be accomplished by oneself and others has vanished; the power of the wisdom of the sphere of reality is:
Chinese
具有消除不欲求，并成为产生四种智慧之因的才能。因此，五种障碍清净的自性，安住于具有才能之力量的状态中。这些阐述应被理解为，通过才能之力量的威力，如实地揭示了确定的意义。如此，虽然五种智慧被算作自生智慧唯一的功德，但其自性汇集于自证的大明点中。从智慧显现中：自生智慧唯一中，以所化众生的意乐和威力，显现差别和支分等，种姓在意义上安住于一。并且，法界不造作地安住于一，具有明镜般清明的自性，平等性智慧安住于一，由于不混杂各自的分别，事业精进地达到究竟。这是（经文的内容）。第二（部分）是，从“楞伽之主如是”到“断除疑惑”之间所阐述的内容。楞伽之主，如是，以趋近智慧之义，因此，从心自证的作为中，显现为圆满的心性，并显现为八识聚。如此，显现为心性，并且所有这些显现，都应被认知为自证的智慧，从而见到意义并了知。这些阐述也应被理解为，从秘密殊胜的如实智慧的加持中，如海浪般自显现并升起。如此说道并赐予教诲。楞伽之主等眷属微劣之身的菩萨们，对于心之加持显现的意义，完全了知，疑惑断除，秘密智慧升起，这正是殊胜教法的功德。章节的名称是：在汇集一切佛陀意趣的大经中，由于心的自性是智慧，因此其自身显现为五种智慧，是圆满中的极胜，殊胜的庄严布置，未混杂于大智慧中，清晰圆满，从而从一和多中解脱出来，如是宣说的章节，即第三十二章节的清晰阐述。第二，阐述身的加持，有三：简略地宣说，详细地阐述，总结归纳。第一是，从“此后又”到“生起融入显现之基”之间