English
There are five kinds of granting: light and emanation, from which, etc., and the blessing wheel, from which, etc., appearance, and the vessel and from which secret, expelling the unqualified, from which, etc., blessing the qualified vessel, and the way of explaining the Lankavatara Sutra. ༈. Chapter Forty-nine. There are three branches of connection: briefly indicating the Lankavatara, explaining in detail, and summarizing the end, etc. There are four aspects to the detailed explanation: connection, necessity, I as the speaker, and the spoken. Hidden. The first has two aspects: the connection of means and what arises from means, and the connection of cause and effect. The first has four aspects: the teacher urging Vajrasattva of Lanka to speak, then Vajrasattva requesting the empowerment to explain, the secret empowerment, and the qualities of the empowerment arising from means. There are two aspects to this: becoming capable of teaching the Dharma, and the action vajra, etc., then the way of the individual who explains the mind of self. There are two aspects to the connection of cause and effect: praising the connection, and its qualities. The first has two aspects: the qualities arising from that, etc., praised by the retinue, and praised by the teacher Lanka, etc. There are three qualities: the request of the assembled retinue, etc., the speech of the individual Lanka, etc., and the source of the unspeakable victors. There are two intentions: necessity, and intention, etc., the necessity of the Sugatas, etc., and again necessity. ༈. Chapter Fifty. There are three branches of guidance: the sutra, then the detailed explanation, and the end. There are ten aspects to the detailed explanation of the Lankavatara: like the words of the view of self-nature, an eagle soaring in the sky of Lanka, and the words of differentiated progress, etc., and the words of summarizing how to collect the general meaning, etc., and the words of combining which connections, etc., and the words of counteracting which self-causes go, etc., and the words of the intention instructions of which hidden, etc., and the words of cutting off obstacles, and the words of the teachings of how the measure is, etc., and the words of the example of what is symbolized here, and the words of the suitable throwing together of how to interweave, etc. ༈. Chapter Fifty-one. There are three branches of certainty: the sutra, then the detailed explanation, and the end. There are three aspects to the detailed explanation of all, etc.: the four vessels to which the four are indicated, and the four branches of those reasons, and the meaning of the teachings of the teachings, etc.
Chinese
四种象征手印。༈ 第五十二章。结合的支分有三：根本经，然后是广说，结尾。在此，广说分为二：为自利而结合有三十二种，为他利而结合有二十八种。第一种有八个四组：四种证悟，自性特征知识等四种，需要关联和相互关联四种，少闻等进入坛城的支分，缓慢进入的分见例子，寻找它等进入道的例子，近修和修持，以及与如是特征结合的四种。为他利而结合有五种：其他的神通四种，了知它们的五种神通，一切自性五种，无论智者如何运用方便和方便结合五种，以及降伏和事业四种。༈ 第五十三章。解脱的钥匙根本经四种有三：根本经，然后是广说，楞伽经等结尾。广说有四种：通过听闻楞伽经而确定生起，通过看见什么而确定生起，通过什么而显现确定生起，以及从何处到何处没有确定生起。༈ 显示出给予的钥匙根本三处有二：根本经，然后是广说。其中有三：第五十四章，象征例子的根本，第五十五章，不一致的过失的根本，第五十六章，确定意义的根本。第一种有三：根本经，楞伽经广说，以及如是讨论的结尾。广说有四种：如虚空远离边际的楞伽经的牛一样，显示法性，如虚空楞伽经不变一样，如未整治的田地一样显示法性，如虚空楞伽经未造作一样，譬如没有对治一样显示法性，以及通过例子的方式看见意义的方式。其中有二：见和禅定。第一种有三：通过例子看见意义的方式，意义的类别广大且具备，以及它的过失遮蔽。第一种有二：根本经，以及楞伽经的哪一个广说。其中有三：称为心，证悟无有偏颇，获得，通过获得，心的所有一切无二显现，以及获得的功德，轮回痛苦未舍离。意义的类别广大且具备
English
Four symbolic mudras. ༈ Chapter Fifty-two. The limbs of union are three: the root text, then the elaboration, and the conclusion. Here, the elaboration is twofold: thirty-two unions for one's own benefit, and twenty-eight unions for the benefit of others. The first has eight sets of four: four realizations, four such as the knowledge of self-nature characteristics, four of need-relatedness and inter-relatedness, limbs of entering the mandala such as little learning, examples of partial seeing for slow entry, examples of entering the path such as seeking it, approach and accomplishment, and four that are combined with such characteristics. There are five combined for the benefit of others: four miraculous powers of others, five clairvoyances that know them, five of all self-nature, five each of skillful means and means combined, no matter how wise, and four of subjugation and activity. ༈ Chapter Fifty-three. The four root texts of the key to liberation have three: the root text, then the elaboration, the conclusion such as the Lankavatara Sutra. The elaboration has four: definitely arising by hearing the Lankavatara Sutra, definitely arising by seeing what, definitely arising manifestly by what, and not definitely arising from where to where. ༈ Showing the three roots of the key to giving has two: the root text, and then the elaboration. There are three of these: Chapter Fifty-four, the root of symbolic examples, Chapter Fifty-five, the root of inconsistent faults, and Chapter Fifty-six, the root of determining meaning. The first has three: the root text, the Lankavatara Sutra elaboration, and the conclusion of discussing it thus. The elaboration has four: showing the Dharma nature like the cow of the Lankavatara Sutra, which is free from the edge of the sky; showing the Dharma nature like the uncultivated field, saying the Lankavatara Sutra of the sky is unchanging; showing the Dharma nature like the uncreated Lankavatara Sutra of the sky, for example, without an antidote; and the way of seeing meaning through examples. There are two of these: view and samadhi. The first has three: the way of seeing meaning through examples, the categories of meaning are vast and complete, and its faults obscure. The first has two: the root text, and which elaboration of the Lankavatara Sutra. There are three of these: called mind, realizing non-partisanship, obtaining; by obtaining, all of mind is shown clearly as non-dual; and the qualities of obtaining, samsaric suffering is not abandoned. The categories of meaning are vast and complete
Chinese
第七：以譬喻说明存在的七种伟大之处，以及一切的六种确定，以及已经完成的六种所见，以及所有推理的观察，以及六种暖相，以及一切都相信幻觉的十二种，以及那些意义都来自自身。第一部分分为两部分：经部和《楞伽经》。其中有七个：乘之洲，确定为顶峰的伟大之处，是续部的国王和世间，是教言的总释和机会，是口诀的根本，以及具有教法传承的来源，是意义的总结，是为了意义而做，是法镜，确定为一切的镜子之伟大之处。歧途和遮蔽有六种：自性，什么是因，障碍，没有证悟而切割经卷也是歧途，歧途在对境上重复，即使以证悟来行持也不会束缚和解脱，歧途和遮蔽本身就是不做舍弃的瑜伽之歧途。禅定有两种：次第的和顿时的。第一种有五种：安置于中边的智慧和方法，过患，对治方法，自性，以及方向的暖相。过患有两种：自性和过患的恶劣处境。自性有三种：分别的过患，以及散乱的障碍过患，以及在何处的障碍过患。对治方法有两种：分别的中观过患对治方法，以及障碍昏沉的过患对治。暖相有两种：共同的和智慧的差别。第一种有两种：经部和如此的广说。暖是智慧的差别有三种：智慧的功德生起，智慧的没有的过患，以及因为词句而不理解的宣说之过患。顿时的有五种：安置智慧的方法，思考的自性，边和功德，歧途，以及从一开始就重复。功德有两种：因此不依赖于业和时间，并且具有四种功德。歧途有七种：有见解的歧途，第一个乘的处所，难以违越誓言的歧途，地的歧途广大遍布，以及智慧本身的歧
English
The seventh: illustrating the seven greatnesses of existence with metaphors, as well as the six certainties of everything, and the six seen that have been completed, and the observation of all reasoning, and the six signs of warmth, and the twelve in which everything believes in illusion, and the meaning of those arises from itself. The first part is divided into two: the Sutra and the Lankavatara Sutra. There are seven of these: the continent of the vehicle, the greatness of being certain as the pinnacle, being the king of tantras and the world, being the general commentary of the scriptures and opportunity, being the root of the oral instructions, and being the source with the lineage of the teachings, being the conclusion of the meaning, being done for the sake of meaning, being the Dharma mirror, the greatness of being certain as the mirror of all. There are six types of straying and obscuration: nature, what is the cause, obstacles, cutting the scriptures without realization is also straying, straying is repeated on the object, even if practiced with realization, it will not bind and liberate, straying and obscuration themselves are the straying into yoga where there is no abandonment of meaning. There are two types of samadhi: gradual and sudden. The first has five types: wisdom and method placed in the center and edge, faults, remedies, nature, and the warm signs of direction. There are two types of faults: nature and the bad situation of faults. There are three types of nature: the fault of conceptualization, and the fault of the obscuration of distraction, and the fault of obscuration in where. There are two types of remedies: the remedy for the fault of the conceptualization of the Middle Way, and the remedy for the fault of obscuration and dullness. There are two types of warm signs: common and the difference of wisdom. The first has two types: the Sutra and such extensive explanation. Warmth is the difference of wisdom has three types: the qualities of the arising of wisdom, the faults of the absence of wisdom, and the fault of explaining without understanding because of words. There are five types of sudden: the method of placing wisdom, the nature of thinking, the edge and qualities, the wrong path, and repeating from the beginning. There are two types of qualities: therefore, it does not depend on karma and time, and it is endowed with four qualities. There are seven types of wrong paths: there is the wrong path of view, the place of the first vehicle, the wrong path of vows that are difficult to violate, the wrong path of the ground is vast and pervasive, and the wrong
Chinese
地，以及禅修的过失是思维的处所，行为的过失是全部解脱的处所。༈。第五十五章，不和合是过失的根本，有四种：经部，之后是广说，以续部、教言、口诀的例子消除黑暗的疑惑，以及总结。以业所转变的哪些，广说有两种：黑暗的根本，一切法的根本的问答，以及黑暗的问答。第一种有两种：提问和回答。薄伽梵……第一种有两种：秘密的楞伽身的历史，以及真实的提问。任何我……黑暗的问答有两种：提问和我……回答。这有两种：普遍的黑暗问答和个别的回答。普遍的回答有十一种：根本薄伽梵……什么和什么聚集的回答，显示聚集在菩提心中，以及此法甚深……为什么昏暗的回答，因为难以领悟，最终连道路者也看不见，以及自性空性回答，显示没有事物而不可见，以及名相清晰……自己的回答，因为寻找也找不到，显示没有从法界中移动，以及存在多久和不生法上染污的回答，显示在菩提树上，以及黑暗进入何处……昏暗的回答，因为难以领悟而昏暗在三界中，以及自性的境中什么……回答是知识进入境中，法性是无明，以及和什么相似黑暗的洞穴黄金……的回答，显示如同在黑暗的洞穴中丢失黄金，以及黑暗在黑暗的界中……为什么要做的回答，显示总是出现在黑暗的意识中，以及从何处产生的黑暗的界……回答是因的乘，因为小心智而普遍分别所产生，以及这也是……支分和差别的回答，共同显示。以什么消除黑暗的回答，没有被解释抓住。个别的回答有三种：黑暗的支分六支分，以及四经部，以及三个根本。四经部有三种：经部，楞伽广说，以及总结。那些楞伽被称为四经部，广说有四种：基础的经部阿赖耶识，以及所缘的经部染污的意，以及显现的经部意的识，以及进入的经部五根门。基础的经部阿赖耶识