Chinese
以生计满足而享用称为自性的特点，身体和依赖于身体的观察之法所造成的痛苦，是轮回的所依。完全清净是对于所观察之物的执着，从最初积累的以及对此积累的白色习气清净。因缘所生的现象，是对于名称概念的事物，心识显现为不同的解释。以及，以身体所依的有时限的方式，是自在的自性。以所缘的方式，是所知或所教之境。由于这些的聚集，一个与另一个相符的方式，以缘起而具有明晰，因此是执持果，即是了别。楞伽的主人，一切的实体是什么呢？这是两个问题。第一个问题是，在多少程度内，存在着直到种子不灭的本体，显现的世俗是四种，即收集。这些是为了能够掌控，境、业、生、因缘等多种关联聚集而存在的聚集。以及，以思考和行为，对于所从事的任何行为的知识。通过观察，人们会执着于自我、生命、力量和力量的拥有者。以及，境、容器和事物，即执着于五蕴、十二处、十八界。对于完全清净的显现是二十七种，是什么呢？即，系缚、勤奋、安住、安乐。这是四念住，四正断，九次第定，四无量心，即以相续系缚而不分离，做抛弃过失之业，心念不摇动，为了使自他远离痛苦。方法、智慧、智慧的处所、精进、无慢、习气、显现之物、禅定。这是十波罗蜜多，四正知，五根，四摄事，二无我，五力，二谛，以及百万三摩地之门。由于不执着，因此是不执着自他之利益的方法，因为是行持方法。为了了知各个所知，因为是成为领悟意义的基础。为了不浪费自他之利益，境和心。
English
The characteristic of being satisfied with livelihood and enjoying is called self-nature, and the suffering caused by the body and the observation methods that depend on it is the basis of samsara. Complete purification is the attachment to the observed objects, from the initially accumulated and the white habits accumulated in this are purified. The phenomena arising from causes and conditions are the explanations of how consciousness appears differently for things that are names and concepts. And, in the way that the body relies on a time limit, it is the self-nature of freedom. In the way of the object of focus, it is the object of knowledge or teaching. Because of the gathering of these, the way that one corresponds to another, with clarity through dependent origination, therefore it is the holder of the fruit, which is discernment. Lord of Lanka, what is the substance of everything? These are two questions. The first question is, to what extent does the essence that exists until the seed is not destroyed exist, and the apparent conventional truth is fourfold, namely collection. These are for the sake of being able to control, the gathering of various connections such as objects, actions, births, causes and conditions. And, with thought and action, knowledge of any action undertaken. Through observation, people will be attached to self, life, strength, and the possessor of strength. And, objects, containers, and things, that is, attachment to the five aggregates, twelve places, and eighteen realms. The manifestation of complete purification is twenty-seven kinds, what are they? Namely, attachment, diligence, dwelling, and happiness. These are the four mindfulnesses, the four right abandonments, the nine successive absorptions, and the four immeasurables, that is, inseparable by binding to the continuum, doing the work of abandoning faults, the mind does not waver, in order to make oneself and others free from suffering. Method, wisdom, the place of wisdom, diligence, no arrogance, habits, things to be manifested, meditation. These are the ten perfections, the four correct knowledges, the five faculties, the four ways of gathering disciples, the two selflessnesses, the five powers, the two truths, and the million gates of samadhi. Because there is no attachment, it is a method of not being attached to the benefit of oneself and others, because it is a way of practice. In order to know each object of knowledge, because it is the basis for becoming aware of the meaning. In order not to waste the benefit of oneself and others, object and mind.
Chinese
因为断除了我执，所以没有我执；因为能成办真实义，因为能见到清净世间和无分别的胜观二者，因为禅定能安住不动。心要、相、所缘、行持，这十力、十八不共法、六神通、十法行，是因为殊胜果不改变，各自的部分不混杂，所境明晰，成为菩提之行。散乱和不散乱、寻觅和功德、稳固和摄集、总摄和证悟、所应获得和普遍到达、完全舍弃。这是八种断行，即：信心、欲乐、精进、舍、智慧、寻思、忆念、作意，以及修习三种解脱门，四神足，五百陀罗尼门，四无畏，十五种圣者和菩提道，三十七菩提分法，见地，三身，普光，十地。其中，七种过失，若忘失所缘，则依止忆念；若心不能把握，则寻思；若掉举，则生起对轮回的厌离，用忆念的绳索系缚；若沉没，则以正知；若太紧，则专注于所缘；若懈怠，则以信心、欲乐、精进；若用力，则以舍；若不用力，则以精进。做阻碍之业，心不从意义上散乱，为了意义而努力，从而在地上行进，没有堕落的功德，魔和外道等不能动摇、不能破坏，以道摄持，从而通过努力使果成熟，将其他不混杂的清净摄持，是应当做的，见到如实之义，成为所应成办的，成为地的顶端，因为遮障减少而获得，但不粗重。指示它的自性是为了认识它。楞伽之主。其中，什么是所取的支分呢？等等，这里指示了受持三门律仪的意义，共有七种，即：第一，堪布、阿阇黎、邬波驮耶、诸根聚集。
English
Because self-grasping is severed, there is no self-grasping; because it accomplishes the true meaning; because it sees both the pure world and the non-conceptual higher vision; because samadhi remains unmoving. Essence, aspect, object, conduct, these are the ten powers, the eighteen unshared qualities, the six superknowledges, and the ten practices of Dharma. It is because the supreme fruit does not change, the individual parts are not mixed, the objects are clear, and it becomes the conduct of enlightenment. Distraction and non-distraction, seeking and qualities, stability and gathering, comprehensive gathering and realization, what should be attained and universally reached, and complete abandonment. These are the eight activities of abandonment: faith, desire, diligence, equanimity, wisdom, thought, mindfulness, and attention, as well as meditating on the three doors of liberation, the four miraculous feet, the five hundred doors of dharani, the four fearlessnesses, the fifteen paths of noble ones and enlightenment, the thirty-seven factors of enlightenment, views, the three bodies, Samantaprabha, and the ten grounds. Among them, the seven faults: if the object is forgotten, then rely on mindfulness; if the mind cannot grasp it, then think; if agitated, then generate disgust for samsara, and bind it with the rope of mindfulness; if sinking, then with awareness; if too tight, then focus on the object; if lazy, then with faith, desire, and diligence; if exerting effort, then with equanimity; if not exerting effort, then with diligence. Doing the work of obstruction, the mind does not wander from the meaning, striving for the meaning, thereby proceeding on the ground, the qualities of non-falling, demons and heretics, etc., cannot shake or destroy, holding it with the path, thereby making the fruit ripen through effort, holding the other unmixed purity, is what should be done, seeing the meaning as it is, becoming what should be accomplished, becoming the very top of the ground, because the obscurations are reduced and attained, but not coarse. Indicating its nature is for the sake of recognizing it. Lord of Lanka. Among them, what are the limbs to be grasped? And so on, here it indicates the meaning of holding the vows of the three doors, there are seven, namely: first, Khenpo, Acharya, Upadhyaya, the gathering of the senses.
Chinese
因此，从导师处，比丘，沙弥，中间学生和比丘的戒律都很好地接受，并且其根本是四种他胜罪，九十一种堕罪，一百种多学法，十三种僧残法，七种息诤法等等，守护大小乘允许和禁止的法，并且将三门作为誓言的自性，并且没有邪淫的污垢，并且认识到罪过的自性后，从家到无家，真正地认识到，从轮回中出家，以及国王的统治和享用，通过出家而放弃，并且顺便菩萨也无执着地放弃，儿子和女儿以及妻子等等，完全没有执着，这才是持戒。楞伽的主人，那么什么是相的支分，内在的种类和各种各样的呢？对于那个也有十一种，如其类别。楞伽的主人，那么什么是世俗谛呢？就像这样，趋向于十一种，通过区分世俗谛来显示，有三种相：阿赖耶识，刹那，与业和烦恼一起增长的堕落的种子，以及强烈执着于声音意义一般的，在无有中执为有的，在一切境中被分别的错觉，以及五蕴，一即是五蕴，自性仅仅显现为幻象。如果归纳，则有两种自性：通过正确和不正确的区分，应当知道是不记说。楞伽的主人，那么什么是胜义谛呢？所说的胜义谛也有三类：由于远离边际、原因和条件，所以没有被完全分割；由于不是由原因和条件所造，因此不会毁灭；一切法也都在无生之中聚集。对于那个，有两种类别，即名称和离戏论，应当以定义来衡量。所缘是完全被显示的。所说的能缘在任何时候都被认为是唯一的识。相是完全被分别的。所说的自性在任何时候，都显现为不与自己的心所执持的混合。对于那个也有九种相，如其类别。那么什么是真实呢？什么是真如呢？所说的诸法之法性不会改变，完全成就，没有错谬。
English
Therefore, from the teacher, the precepts of Bhikshu, Shramanera, intermediate students, and Bhikshus are well received, and their root is the four Parajikas, ninety-one Patayantikas, one hundred Shaikshas, thirteen Sanghavaseshas, seven Adhikaranasamathas, etc., guarding the Dharma allowed and prohibited by the Greater and Lesser Vehicles, and taking the three doors as the nature of vows, and being without the defilement of immorality, and realizing the nature of faults, from home to homelessness, truly realizing, renouncing from Samsara, and the rule and enjoyment of the king, renouncing by renunciation, and incidentally the Bodhisattva also renounces without attachment, sons and daughters, and wives, etc., completely without attachment, that is keeping the precepts. Lord of Lanka, then what are the branches of characteristics, inner kinds, and various kinds? There are also eleven for that, as their categories. Lord of Lanka, then what is conventional truth? Like this, tending towards eleven, by distinguishing conventional truth to show, there are three characteristics: Alaya consciousness, momentary, with the seeds of falling that grow with karma and afflictions, and the illusion of distinguishing in all realms, holding onto existence in what is non-existent, strongly clinging to the general meaning of sound, and the five aggregates, one is the five aggregates, the nature only appears as an illusion. If summarized, there are two natures: by distinguishing between correct and incorrect, it should be known as unstated. Lord of Lanka, then what is the ultimate truth? The so-called ultimate truth also has three
Chinese
对于不改变的执着是什么呢？ 放置是： 所谓说与不说，必须放置，也是被力量所束缚的，那是什么呢？ 从无始以来，业的预言。 五蕴的相续，对于没有用智慧分辨的人，以及习气的相续所支配的人，看到他们，并且由于执着于错误的法，而以不同的方式思考。 诸法没有意义或自性，而是单方面地显示出来。 或者根据个人的想法和世俗的表达，按照自己喜欢的方式来区分和表达。 即使对外道进行了令人满意的确定，但如果他们仍然说错误的要点，我会说：“如果我不确定，你怎么理解呢？” 提问并回答，或者什么也不说就放置，或者对于先前已经确立的事情不进行后续的判断而放置，即使这样也无法调伏，那么就将它放置在那里，自己站起来离开。 并且，一切都会在那里发生，但不要说恩情。 表达不是教义的东西，以及如所说的那样，应该向眷属详细地解释意义，以及预言其他堪布的上师和佛陀。 楞伽的主人。 什么是过失呢？ 因为它是体验痛苦的原因。 在无明的行为中进行思考，完全是烦恼。 什么是功德呢？ 因为通过努力获得快乐。 在完全清净的功德的表达中进行思考。 楞伽的主人，什么是方式呢？ 所谓表达与果结合的方式，即进入要证实的究竟意义，以及通过听闻而获得的果，即一切智，以及表达教义的词义，以向他人展示自己的证悟。 通过这种方式消除边见的方式是，依赖于任何事物都是边，即不住留。 以及在了解所有意义的状态中不超越，即寂止胜观。 对于意图不摇动、不改变，即寂止。 这些是对真实所作的思考。 楞伽的主人，什么是进入呢？ 时间和。 所谓知识进入对象的意思有三种： 知识进入的开始也是从没有开始，以及进入好坏的时候，即时间、场合。 三者聚集的触，以及四缘聚合而确定如是。 如此这般才能认识对象。
English
What is the attachment to the unchanging? Placing is: What is it that is inevitably placed, whether spoken or unspoken, and is also bound by force? From beginningless time, the prophecy of karma. Seeing the continuum of the five aggregates as being dominated by the continuum of habits of those who have not distinguished with wisdom, and thinking of them differently due to attachment to erroneous dharmas. Showing that dharmas have no meaning or self-nature, but are one-sided. Or, according to individual thoughts and conventional expressions, distinguishing and expressing them as one pleases. Even if a satisfactory determination has been made for outsiders, if they still speak of erroneous points, I will say, "If I am not certain, how do you understand?" Asking and answering, or placing without saying anything, or placing without making subsequent judgments on what has already been established, even if this cannot be subdued, then place it there and stand up and leave. And, everything will happen there, but do not speak of kindness. Expressing what is not doctrine, and as has been said, the meaning should be explained in detail to the retinue, and prophesying other Khenpos' teachers and Buddhas. Lord of Lanka. What is the fault? Because it is the cause of experiencing suffering. Thinking in the actions of ignorance is completely afflicted. What is the merit? Because happiness is attained through effort. Thinking in the expression of completely purified merits. Lord of Lanka, what is the way? The so-called way of combining with the fruit, that is, entering into the ultimate meaning to be realized, and the fruit obtained through hearing, that is, omniscience, and expressing the meaning of the words of the doctrine to show one's own realization to others. The way to eliminate extreme views in this way is that relying on anything is an extreme, that is, not abiding. And not transcending in the state of knowing all meanings, that is, tranquility and insight. For the intention not to waver or change, that is, tranquility. These are the thoughts made for the sake of truth. Lord of Lanka, what is entering? Time and. The meaning of knowledge entering the object is threefold: The beginning of knowledge entering is also from no beginning, and the time when entering good or bad, that is, time and occasion. The contact of the three gatherings, and the four conditions gathering to determine as such. In this way, the object can be known.