English
Due to common appearance, it is a non-common contradiction. Sound is the subject of the proposition, it is permanent, taking external non-corporeal things as an example, like a vase, thus combining dissimilar metaphors with reasons, the similarity of the reasons also appears in consciousness. Since it is not certain that it does not exist in the dissimilar aspect, it is a non-common contradiction. These are also uncertain faults. Because it is not established by nature, nor is it declared by discrimination, it appears as an impure aspect. Because its inherent function is impure, and the active consciousness appears as impure, it is reversed from certainty. Lord of Lanka, Dharmata. It means the wisdom of Dharmata, for example, the nature of water is inherently moist, like showing this. Lord of Lanka, where. It means considering the types of wisdom as one kind, and the two ways of widely spreading, are also changing in the same way in the external round object. Here, in the types of wisdom, one is divided into eight by the difference of karma, in short, from one to many, from many to one, thus separating, the reality of things becomes separated from one and many. In order to explain the meaning of the eleven thirds below the limbs of the characteristic. Lord of Lanka, the object is grasping. Aspect is difference. It means establishing consciousness on the object of the law of cause and effect, and its own respective differences are not mixed. So, what is the need for these two to be repeated? That is because it is like the extensive explanation of the sutra and the statement of the essence and the explanation of the meaning of the words. Fifth, Bodhi is nature. It means that the nature of the dharmas of cause and effect, samsara and nirvana is Dharmata. Sixth, what is abandoned and what is obtained is the result. It means that subtle and coarse obstacles are separated from the antidote, and the three bodies and four wisdoms appear manifest. Seventh, who attains enlightenment and to whom is it said, is the expression. It means that for their own benefit, they fully understand the meaning of what is to be known and then declare it to others. Eighth, whose side. It means that it does not agree with the pure measure, the one who has passed into nirvana, the impure evil view, self-grasping, laziness, etc. do not give the meaning to be seen. Ninth, on whose side is diligence. It means that with the similar true liberation, repeatedly focusing on that only reason, not abandoning diligence. Tenth, with whom is it inconsistent. It means external opponents, the laws of samsara, etc.
Chinese
就像儿子或者外道一样，趋向于不纯正的知识方面而犯错。第十一，与什么相符？意思是像佛教徒一样，进入道后，在达到究竟果位时，与清净的理性相符，从而没有怀疑、不确定和矛盾。通过呼唤并讲述达到究竟果位的聚集者，是为了揭示诸法自性的缘故而揭示其体性。像这样，通过六个支分，就像以因的乘法器一样，用这把钥匙清晰地解释和展示。楞伽的主人，那四个经是什么呢？就像这样，这是在陈述两个钥匙的数量。楞伽的主人，对于那个意有所指的其他经是，就像这样，对于意有所指而说其他的意有所指有四种：意指平等自性，意指其他时间，意指其他意义，意指有情之意。自性是这样的，意思是意指平等性是，对于那些认为过去、现在、未来三世诸佛各自成佛，燃灯佛调伏释迦牟尼佛并认为他渺小的人，为了消除认为佛有好坏二元的执着，两位佛陀也意指法身是平等的。例如，释迦牟尼佛说燃灯佛就是我，我就是他。楞伽的主人，时间是这样的，对于那些懒惰的人等等，意指其他时间是，对于那些在心力、意乐和智慧上灰心丧气和懒惰的人，说佛法必须通过方法和巨大的努力才能成就，他们说仅凭这些无法成就，无法胜任。为了生起欢喜心，即使通过微小的因也能逐渐获得，为了不欺骗因果的意义，意指何时成就，例如说阿雅巴洛，以及向神灵作一次礼拜，以及仅仅一瞬间的意乐，通过身语意的行为就能成就。楞伽的主人，意义是这样的，意思是意指其他意义是，对于那些没有见到甚深知识之意义，仅仅在文字上就傲慢地认为我已经如实证悟、见到了的人，为了消除他们的无明，引导他们进入真实的意义，那些处于第一地的人
English
Like a son or a non-Buddhist, erring towards impure knowledge. Eleventh, with what does it correspond? It means that like a Buddhist, having entered the path, in attaining the ultimate fruit, it corresponds with pure reason, thereby becoming without doubt, uncertainty, and contradiction. By calling and narrating the gatherer of the ultimate fruit, it is to reveal the essence for the sake of revealing the characteristics of all dharmas. Thus, through the six limbs, like a multiplier of causes, this key clearly explains and shows. Lord of Lanka, what are those four sutras? Like this, it is stating the number of two keys. Lord of Lanka, the sutra that refers to other meanings is: Like this, there are four types of implications that refer to others: referring to the nature of equality, referring to other times, referring to other meanings, and referring to the intention of beings. Nature is like this, meaning referring to equality is: For those who think that the Buddhas of the three times, past, present, and future, each attained Buddhahood, and that Dipamkara Buddha subdued Shakyamuni Buddha and considered him small, in order to eliminate the attachment of thinking of the Buddha as good or bad, the two Buddhas also imply that the Dharmakaya is equal. For example, Shakyamuni Buddha said that Dipamkara Buddha is me, and I am him. Lord of Lanka, time is like this, for those who are lazy, etc., referring to other times is: For those who are discouraged and lazy in their mental strength, aspiration, and wisdom, saying that the Dharma must be accomplished through methods and great effort, they say that they cannot accomplish it with just that, and they are not capable. In order to generate joy, even through small causes, one can gradually obtain it, and in order not to deceive the meaning of cause and effect, it implies when it will be accomplished, such as saying Aryapala, and making one prostration to the deity, and just a moment of aspiration, one can accomplish it through the actions of body, speech, and mind. Lord of Lanka, meaning is like this, meaning referring to other meanings is: For those who have not seen the meaning of profound knowledge and arrogantly think that I have realized and seen it as it is, in order to eliminate their ignorance and lead them into the true meaning, those who are on the first ground
Chinese
考虑到未获得之前无法见到真如。为了见到法性之义，需要侍奉无数的胜者，不消除疑惑就无法证悟，这是佛的教诲。楞伽之主考虑到地方是这样的：所谓“任何一边”，考虑到有情众生的想法是：如果有人布施、供养或行善仅仅一部分就认为获得了果报，认为不做其他善事就足够了，为了引导他们进入广大的善业，宣说了十度等无量善业的功德赞叹，考虑到不能将他们与片面之果联系起来。如果有人喜欢布施，就说持戒等其他善业比布施大千倍。总之，就像有些人认为所行之善比其他善根更重要一样。楞伽之主，对于此，委婉语的经是这样的：意思是，通过委婉地引导到其他意义的方法有四种：引导的委婉、体性的委婉、对治的委婉和转变的委婉。楞伽之主，对于此，结合是这样的：所谓“任何如此”，引导的委婉是：如果有人因为害怕甚深意义的空性，而努力执着于各种因果关系，或者有人执着于事物自性的观点，不做任何白色的善业，为了引导他们进入符合自身利益的道路，考虑到业是空性的，对于他人，无论修习什么都有传承的果报，考虑到一切法在胜义中没有产生，因为憎恨而努力认为一切法都有自性，为了消除对事物的执着，说一切都是空性，这样就能进入。楞伽之主，差别是这样的：通过显示三种体性来引导的意义是：为了纠正那些喜欢断见和常见的人，考虑到圆成实性和他起性这二者是存在的，以及遍计所执是不存在的，就像对常法显示两种，对断法显示一种一样。楞伽之主，压服是：所谓对治的委婉是：如果有人在世间享受受用和色
English
Considering that one cannot see Suchness until it is obtained. To see the meaning of the nature of reality, one needs to attend to countless victorious ones. Without dispelling doubt, one will not attain realization, this is the Buddha's teaching. The Lord of Lanka considered the place to be like this: "Whatever side," considering the thoughts of sentient beings: If someone gives, offers, or does good deeds only in part and thinks they have obtained the result, thinking it is enough not to do other good deeds, in order to lead them into vast virtuous actions, he explains the praises of the qualities of the ten perfections and other countless virtuous deeds, considering that they cannot be connected with a one-sided result. If someone likes giving, he says that other virtuous deeds such as discipline are a thousand times greater than giving. In short, it is like some people think that the virtue they practice is more important than other roots of virtue. Lord of Lanka, for this, the sutra of euphemistic speech is like this: that is, there are four methods of leading to other meanings through euphemism: the euphemism of leading, the euphemism of characteristics, the euphemism of antidotes, and the euphemism of transformation. Lord of Lanka, for this, the combination is like this: "Whatever is like this," the euphemism of leading is: If someone is afraid of the profound meaning of emptiness and strives to cling to various causes and effects, or if someone clings to the view of the self-nature of things, does not do any white virtuous deeds, in order to lead them into a path that is in accordance with their own interests, considering that karma is empty, for others, whatever they practice has a lineage of results, considering that all dharmas do not arise in the ultimate sense, because of hatred, they strive to think that all dharmas have self-nature, in order to eliminate attachment to things, saying that everything is emptiness, in this way one can enter. Lord of Lanka, the distinction is like this: the meaning of leading by showing the three characteristics is: in order to correct those who like annihilationism and eternalism, considering that the perfectly established nature and the dependent nature both exist, and that the completely imputed nature does not exist, just as two are shown for eternal dharmas and one is shown for annihilation dharmas. Lord of Lanka, subjugation is: The so-called euphemism of antidotes is: If someone in the world enjoys possessions and form
Chinese
为了调伏那些因特殊名声而骄傲的人，因此，通过展示圣者的圆满报身的相好、处所、净土、受用和眷属，为了以威力压服并调伏他们，圣者考虑到自己是克服傲慢的强大对治力。因此，宣说佛的净土和广大受用功德，就像是为了进入并获得它们一样。所谓“欺骗楞伽主”，翻译中的“欺骗”是指：对于那些喜欢无间罪等邪见行为的人，隐藏深刻的意义，并以符合真如的方式行事，从而获得解脱。所谓“进入转变观念”，指的是在未生起真实意义的状态下，不改变其自性，即在法性上善恶未成立。例如，有人认为通过行持五无间罪也能成就菩提。这就像是秘密主为了迎合邪见者的誓言而宣说，从而进行转变的说法。所谓“楞伽主对此进行适应性结合的教证”，指的是与所化机相适应，将正确的意义置于无有增损的教言中。其中有四种内在分类，即显示其类别。所谓“楞伽主对此进行自因缘的教证”，指的是根据所化机的意愿和信仰，相应地展示其因缘的教言。所谓“融入混合方便的教证”，指的是为了控制所化机，将自己和对方的行为混合在一起，通过共同行持，最终通过列举业的过患等方式来转变其心意。所谓“适应性结合”，指的是自己也像对方一样行事，从而引导其进入正确的乘。所谓“殷重教诫的教证”，指的是对于所化机，对于所指示的内容，要视为极其珍贵和难得，要努力修持，并劝诫他们务必这样做。那么，有人会怀疑，如果因乘也像这样运用意义，那么它与密咒的方法就没有区别了。对此，因乘是通过身语来特别行持的，而殊胜的密咒没有不成为方便的，因此在圆满行持中，从每一个部分来说，都是远离造作的，因此是无法创造的。
English
In order to subdue those who are arrogant due to their fame, the Blessed One taught the marks and signs of the Sambhogakaya, the abodes, pure lands, enjoyments, and retinues of the noble ones. In order to subdue and tame them with power, the Blessed One, considering himself to be a powerful antidote to overcome great pride, explained the Buddha's pure lands and vast qualities of enjoyment, as if to enter and attain them. The phrase 'deceiving the Lord of Lanka' refers to the deception in translation. For those who delight in heretical practices such as the commission of the five inexpiable sins, the profound meaning is concealed, and they are liberated by practicing in accordance with Suchness. 'Entering into the transformation of consciousness' refers to not changing from the state of not having generated the real meaning, and to the fact that good and evil are not established in the nature of reality. For example, it is said that even by practicing the five inexpiable sins, which are not the true cause of attaining enlightenment, one can attain enlightenment. This is like the Secret One speaking in accordance with the vows of those with heretical views, and thus transforming their views. 'The scripture that combines the Lord of Lanka with appropriate entry' refers to placing the correct meaning in teachings that are free from exaggeration and in accordance with those to be tamed. There are four internal divisions, which show the categories. 'The scripture that the Lord of Lanka seeks for self-causes' refers to the teachings that show the conditions in accordance with the wishes and beliefs of whoever is to be tamed. 'The scripture that mixes methods' refers to mixing one's own behavior with that of others by means of methods to control the objects of others, and transforming their minds by enumerating the faults of karma, etc., through common practice. 'Harmonious combination' refers to leading others to the correct vehicle by practicing like them. 'The scripture of emphatic instruction' refers to instructing those to be tamed that whatever is shown to them is very good and precious, and that they should strive to meditate on it and do it without fail. One might doubt that if the causal vehicle uses meaning in this way, then there is no difference between it and the methods of mantra. However, the causal vehicle is practiced specifically through body and speech, while the supreme mantra does not lack means, so in perfect practice, it is free from fabrication from each part, and therefore cannot be created.