Chinese
哦！形态是全部的考察，即：真谛，安立，过失，功德，规律，进入，理路，总摄，以及详细阐述。楞伽的主人，其中的真谛是什么呢？就是那如实之性。安立是什么呢？是补特伽罗，考察，一，异，提问，安立，分别安立，隐秘，陈述，以及授记的安立。楞伽的主人，过失是什么呢？是所有烦恼的各种名称。功德是什么呢？是完全清净的各种名称。楞伽的主人，规律是什么呢？是意义，获得，宣说，断边，不可思议，以及密意。楞伽的主人，进入是什么呢？是时间，集合，以及各种因缘。楞伽的主人，理路是什么呢？就像这样，是观待，作用，成立，以及法性。楞伽的主人，其中的观待是什么呢？凡是集合的事物产生，以及为了名言而成为因和缘。作用是什么呢？对于它，为了获得什么法，或者名声，或者出生后作为事业，而成为因和缘。成立是什么呢？对于它，凡是分配了装备，即，为了说什么，以及为了必须了解什么，而成为因和缘的那些。楞伽的主人，那也就像这样，清净和不清净，其中什么是清净呢？是所缘，安住，比喻，名声，以及决定。楞伽的主人，其中的一切无常，痛苦，空性，以及无我，是所缘。一切刹那，他者存在，以及业不恒常，安住于业，以及安住于它的果，是安住。对于一切的名声，是名声紧密结合，并且所缘紧密结合，是比喻。那些名声就是名声。以什么量成为量本身显现，是决定。楞伽的主人，那也就像这样，由于生起，考察，断除，分离，以及显现，因此确定为量。那是现量，比量，以及以量清净。楞伽的主人，不清净是就像这样，与他者相符，以及不相符，以及与一切相符和不相符，以及他者的比喻紧密
English
O! The forms are all investigations, namely: truth, establishment, fault, merit, rule, entry, reason, summary, and detailed explanation. Lord of Lanka, what is truth among them? It is the suchness itself. What is establishment? It is the establishment of person, investigation, one, different, question, establishment, separate establishment, secret, statement, and prediction. Lord of Lanka, what is fault? It is the various names of all afflictions. What is merit? It is the various names of complete purification. Lord of Lanka, what is the rule? It is meaning, attainment, declaration, abandoning extremes, inconceivable, and intention. Lord of Lanka, what is entry? It is time, assembly, and all conditions. Lord of Lanka, what is reason? It is like this, it is dependence, action, establishment, and nature. Lord of Lanka, what is dependence among them? Whatever assembled things arise, and become cause and condition for the sake of expression. What is action? For it, in order to obtain what dharma, or fame, or after being born as a deed, it becomes cause and condition. What is establishment? For it, whatever is allocated equipment, that is, in order to say what, and in order to necessarily understand what, those that become cause and condition. Lord of Lanka, that is also like this, pure and impure, what is pure among them? It is object, abiding, metaphor, fame, and certainty. Lord of Lanka, among them, all impermanence, suffering, emptiness, and selflessness are objects. All instants, other existence, and actions are impermanent, abiding in action, and abiding in its fruit is abiding. Fame for all is fame closely connected, and object closely connected is metaphor. Those names are names. What appears as the measure itself by what measure is certainty. Lord of Lanka, that is also like this, due to arising, investigation, cutting off, separation, and appearance, therefore it is determined as measure. That is direct perception, inference, and pure by measure. Lord of Lanka, impurity is like this, agreeing with others, and disagreeing, and agreeing and disagreeing with all, and others' metaphors closely
Chinese
结合，不为人知和不确定。楞伽主，对于那完全清净的五种特征，如果与其他的量相符，那么所观察到的，以及有为法的特征，如无常等等，如果将如是之法视为常，以及将我等等视为其他，以四颠倒见来观察，那么与无为法的特征相符的观察，这就是相符。与其他的量不相符，以及与境的特征不相符，这就是不相符。一切都是心的作用，这被称为与一切相符。任何一个不相符的事物，由于其不相符性而相互不相符，这被称为不相符。楞伽主，此外，在将相符的事物与例子结合时，存在不相符之处，因此那是不确定的，这被称为不为人知。在将不相符的事物与例子结合时，存在相符之处，因此那是不确定的，这也被称为不为人知。由于不为人知，所以通过什么来考察是不清净的。什么自性不清净，那是不确定的。楞伽主，那些是需要建立的。楞伽主，什么是法性？凡是未被造作的，那就是。楞伽主，什么被包含，以及通过扩展，一切都被包含，在一个之中通过差别来区分，从而达到究竟。楞伽主，所观察的是执取。相是区分。菩提是自性。通过舍弃什么而获得什么，那是果。什么被证悟，以及对什么进行陈述，那是施设。什么与一方不相符，那是阻碍。对什么一方努力，那是相符。什么被置于不相符的境地，那是过患。什么被置于相符的境地，那是功德。楞伽主，那些是特征的支分，那六个支分是辨别的钥匙，通过运用它，什么是引导的门，那就是通过它来辨别，并且对那本身所意指的进行确定的解释。楞伽主，那里的四种经是什么？如下：异义经，隐义经，相应连合经，真实义决定经。楞伽主，那里的异义经如下：关于自性，关于时间，关于意义，关于境的。楞伽主，那里的自性是这样的：
English
Combination, the unknown, and the uncertain. O Lord of Lanka, regarding those five characteristics of complete purity, if they accord with other valid means of cognition, then what is observed, and the characteristics of conditioned phenomena, such as impermanence, etc., if one regards such as permanent, and regards self, etc., as other, observing with the four inverted views, then observing in accordance with the characteristics of the unconditioned, this is accordance. Not according with other valid means of cognition, and not according with the characteristics of objects, this is non-accordance. "All are actions of the mind," this is called according with all. Whatever non-accordance, due to its non-accordance, is mutually non-accordant, this is called non-accordance. O Lord of Lanka, furthermore, in combining accordant things with examples, there is non-accordance, therefore that is uncertain, this is called unknown. In combining non-accordant things with examples, there is accordance, therefore that is uncertain, this is also called unknown. Because of the unknown, what is examined is impure. What is impure by nature is uncertain. O Lord of Lanka, those are to be established. O Lord of Lanka, what is the nature of Dharma? Whatever is uncreated, that is it. O Lord of Lanka, what is included, and through expansion, all are included, in one, distinguished by differences, thereby reaching the ultimate. O Lord of Lanka, what is observed is grasping. Aspect is distinction. Bodhi is nature. Through abandoning what, what is attained, that is the fruit. What is awakened, and what is stated, that is designation. What is not in accordance with one side, that is obstruction. What one strives for on one side, that is accordance. What is placed in a state of non-accordance, that is fault. What is placed in a state of accordance, that is merit. O Lord of Lanka, those are the limbs of characteristics, those six limbs are the keys to discernment, through using it, what is the door of guidance, that is discerned through it, and the meaning intended in that itself is definitely explained. O Lord of Lanka, what are the four sutras there? They are as follows: the sutra of different meanings, the sutra of hidden meanings, the sutra of corresponding connection, and the sutra of the determination of true meaning. O Lord of Lanka, the sutra of different meanings there is as follows: regarding nature, regarding time, regarding meaning, regarding objects. O Lord of Lanka, the nature there is like this:
Chinese
对于显得特殊的，为了消除那些如此执着于分别念，是考虑到自性。那是什么呢？就是这个，如此肯定地宣称。楞伽之主，对于那些如此懈怠的人，为了生起欢喜，是考虑到不欺骗的因果。仅仅通过这个疾病，就会迅速好转，如此宣示。楞伽之主，意义是这样的：谁对什么事物傲慢，为了消除那人的黑暗，对于谁没有获得见道，是考虑到那人没有见到那个。这些不是没有被不可思议的圣者宣说就能够知道的，如此说道。楞伽之主，考虑到所境是这样的：对于那些仅仅满足于一个方面的人，为了生起智慧，是考虑到全面阐述并完全赞颂，并且不满足于一个方面。谴责先前习惯的方面。楞伽之主，对于那个，善巧方便的经是这样的：结合，区分，压伏，欺骗。楞伽之主，对于那个，结合是这样的：对于那些恐惧和害怕，努力变得迟钝，以及那些执着的人，为了让他们必然进入什么都不允许进入的那些，是考虑到什么和什么的果报存在，以及一切都没有自性。为了让他们进入一切存在和空性的概念。楞伽之主，区分是这样的：对于什么和什么有兴趣，如此宣说一切都是遍计所执没有实物，宣说其他的依他起是缘起，宣说圆成实是不变的，不颠倒的，考虑到这三点，宣说了三点。楞伽之主，压伏是这样的：对于那些圆满的声誉，通过展示圆满的受用而压伏，考虑到通过成为对治来调伏，宣说了广大的事物。楞伽之主，欺骗是这样的：为了通过隐藏错误的概念来确定转变，是考虑到意义不变，将因显示为其他。楞伽之主，对于那个，一致进入结合的教证是这样的：自因寻觅的教证，方便融入混合的教证，
English
Regarding what appears to be special, in order to eliminate those who are so attached to discriminating thoughts, it is considering the nature. What is that? It is this, so assertively declared. Lord of Lanka, for those who are so lazy, in order to generate joy, it is considering the unfailing cause and effect. Just through this illness, it will quickly get better, so it declares. Lord of Lanka, the meaning is like this: whoever is arrogant towards what, in order to eliminate that person's darkness, for whoever has not attained the path of seeing, it is considering that that person has not seen that. These cannot be known without being declared by the inconceivable holy ones, so it says. Lord of Lanka, considering the object is like this: for those who are content with just one aspect, in order to generate wisdom, it is considering fully explaining and completely praising all aspects, and not being content with one aspect. Condemning the previously accustomed aspect. Lord of Lanka, for that, the sutra of skillful means is like this: combination, distinction, subjugation, deception. Lord of Lanka, for that, combination is like this: for those who are afraid and fearful, strive to become dull, and those who are attached, in order to make them necessarily enter those that do not allow anything to enter, it is considering what and what results exist, and everything is without self-nature. In order to make them enter the concepts of everything exists and emptiness. Lord of Lanka, distinction is like this: for what and what one is interested in, thus declaring that everything is completely imputed and without substance, declaring that other dependent arising is dependent origination, declaring that the perfectly established is unchanging, not inverted, considering these three points, the three points are declared. Lord of Lanka, subjugation is like this: for those perfect reputations, by showing perfect enjoyment, it is subjugating, considering that by becoming an antidote, it is taming, declaring vast things. Lord of Lanka, deception is like this: in order to definitely transform by hiding wrong concepts, it is considering that the meaning does not change, showing the cause as other. Lord of Lanka, for that, the scripture of consistent entry and combination is like this: the scripture of self-cause seeking, the scripture of method merging and mixing,
Chinese
相顺合之教言和，郑重教诫之教言也。楞伽之主，于此，自缘摄持之教言是，如是于何者如何适宜为缘，则如是示彼也。方便加入混合之教言是，如是于以何摄集之方便，以何之分和引者，转变彼等也。相顺合是，如是随何之分而行，如是合也。教诫郑重之教言是，如是于何者如何珍爱而安放也。楞伽之主，于彼，真实义决定之教言是，如是疑惑和，决定和，自性和，重要也。楞伽之主，于彼，何为疑惑？如是，何所生者，为何而观察，如是因此而认识也。决定是，如是于何者确定，得彼之决定也。自之自性是，如是所观察者，所说之事物也。重要是，如是于何者以何者而重视也。楞伽之主，彼等是决定殊胜之教言，四部经彼等是解脱之钥匙，以何行持而引导之门为何，则以彼解脱，且于彼显明也。楞伽之主，于彼，何为三根本？如是，智慧之根本和，见解之根本和，方便之根本也。楞伽之主，于彼，智慧之根本是，如是如所有性之如是性中，不思不分别俱生也。楞伽之主，见解之根本是，如是于一切中，于一切不杂乱，不愚昧，萨列巴也。楞伽之主，方便之根本是，如是于何者圆满，清净也。楞伽之主，彼等是根本，此三根本是辨别之钥匙，以何行持而引导之门为何，则是决定辨别，且于彼显明也。 诸佛意集大经中，安立分别解释品第四十五竟。 上一页 安立分别解释品第四十五。 下一页
English
The instructions for harmonious combination and the instructions for earnest admonition. O Lord of Lanka, the instruction for self-cause retention is as follows: to show that which is suitable as a cause to whatever and however it is. The instruction for incorporating and mixing methods is as follows: to transform those with whatever means of gathering, with whatever part and guide. Harmonious combination is as follows: to combine in this way by acting according to whatever part. The instruction for earnest admonition is as follows: to cherish and place whatever in whatever way. O Lord of Lanka, the instruction for determining the ultimate meaning is as follows: doubt, certainty, essence, and importance. O Lord of Lanka, what is doubt? It is as follows: to examine for what reason whatever arises, and thus to recognize it for that reason. Certainty is as follows: to gain certainty of whatever is determined. One's own essence is as follows: whatever is examined is the object of expression. Importance is as follows: to value whatever with whatever. O Lord of Lanka, those are the instructions for supreme certainty. Those four sutras are the keys to liberation. Whatever door is led by whatever practice is liberated by it, and it makes it clear in itself. O Lord of Lanka, what are the three roots? They are as follows: the root of wisdom, the root of view, and the root of means. O Lord of Lanka, the root of wisdom is as follows: in the suchness of suchness, non-thought, non-discrimination, co-emergence. O Lord of Lanka, the root of view is as follows: in all things, not being confused by not being mixed with everything, is Salepa. O Lord of Lanka, the root of means is as follows: whatever is completely perfected is purity. O Lord of Lanka, those are the roots. These three roots are called the keys to discernment. Whatever door is led by whatever practice is definitely discerned, and it makes it clear in itself. The forty-fifth chapter, the chapter on explaining the arrangement, from the Great Sutra of the Collection of Intentions of All Buddhas, is complete. previous The forty-fifth chapter, the chapter on explaining the arrangement. next