Chinese
因为对能说和所说、事物和非事物没有分别念的缘故。对于无二，如果既不执著于作为认识的对象，也不执著于作为认识的事物，那么凭借哪种差别的相状来执持呢？更何况能取和所取的相状，那以二的相状转变的分辨会介入呢？像这样，通过完全了解五法和无我，证悟十地，获得有相和无相的等持，无二的智慧就只会变成一切智智。因此，对于轮回的众生来说，阿赖耶识的行相会介入，而对于瑜伽士来说，二的行相会止息。当获得自在时，两种烦恼的行相也会止息。《圣楞伽经》的释论，是耶谢华桑所著的六品中的《如来藏观察》第一品。之后，大菩萨摩诃萨慧广菩萨又向薄伽梵请问了关于“两种无我的详细区分”等内容。薄伽梵开示说：例如，名和相、分别念和真实智慧、以及如如，如来各自进入自己的智慧。对此，慧广，分别念是指那些以名称来称呼，并明确指出“这是象、马、车、步兵、男人、女人”等等，像这样明确地指出“这与其他的不同”，这就是分别念。慧广，真实智慧是指不执著于名和相，因为它们是相互间突然产生的，所以识不介入，因为它们不是常恒和断灭，所以不会堕入外道、声闻和独觉的境地，因此称为真实智慧。此外，慧广，凭借真实的智慧，菩萨摩诃萨不会将名称视为实有，也不会将相视为实有。完全舍弃了增益和损减两种边见的我见，了知名和相的意义不介入，像这样就被称为如如。慧广
English
Because there is no conceptualization of duality between what can be said and what is said, between things and non-things. For the non-dual, if one does not even grasp as the object of knowledge or as the thing of knowledge itself, then by what kind of differentiated aspect does one grasp? What need is there to mention that the discriminator, which transforms into the aspect of duality, enters into the aspect of the grasper and the grasped? In this way, by fully understanding the five dharmas and selflessness, realizing the ten bhumis, and attaining samadhi with and without appearance, the non-dual wisdom will only become omniscient. Therefore, for sentient beings in samsara, the alaya-vijnana enters, and for yogis, the aspect of duality ceases. When mastery is attained, the aspect of the two defilements also ceases. The commentary on the "Lankavatara Sutra," composed by Yeshe Pal Zangpo, is the first chapter, "Examination of the Tathagatagarbha," from the six chapters. Then, again, Bodhisattva Mahasattva Lodro Chenpo (Mahamati) requested the Blessed One, beginning with "Detailed Differentiation of the Two Selflessnesses." The Blessed One replied: "For example, name and sign, conceptualization and true wisdom, and suchness, the Tathagata enters into the individual's own knowledge. To that, Mahamati, conceptualization is what is named, saying, 'This is an elephant, a horse, a chariot, infantry, a man, a woman,' and so on, clarifying the sign by saying, 'This is not different from that.' That is conceptualization. Mahamati, true wisdom is that which does not fixate on name and sign, and because they arise suddenly in relation to each other, consciousness does not enter. Because it is neither permanent nor annihilated, one does not fall into the state of non-Buddhists, hearers, or solitary realizers, therefore it is called true wisdom. Furthermore, Mahamati, with that true wisdom, the Bodhisattva Mahasattva does not make name a thing, nor does he make sign a thing. Completely abandoning the view of self in the two extremes of imputation and denial, knowing that the meaning of name and sign does not enter, such is explained to be suchness. Mahamati."