English
First, even for what does not establish the mere meaning of the basis, there are two: the Sutra and, in that, the reality, and the extensive. Said: Second, even though the term itself does not exist in Suchness, there are two ways of showing it to suit the small-minded: the Sutra, what is named; and the extensive, therefore it is temporary. Abiding in love and compassion has two aspects: the Sutra, therefore; and the extensive. There are two aspects to that: abiding in love and abiding in emptiness, abiding in compassion, when the Buddha and all sentient beings are empty. The reality and, question and answer, saying that it is taught in a secret way. ༈ Chapter Nine. Third, there are three ways in which certainty is attained: the Sutra, from there; the extensive; and the conclusion, O Lanka! There are six extensive sections: Chapter Nine, the knowable object of certainty, the Suchness of what is to be known; Chapter Ten, greatness in comparison to other vehicles; Chapter Eleven, that path and the means of attaining certainty are difficult to attain; Chapter Twelve, truly liberating and attaining certainty; Chapter Thirteen, the empowerment of the conditions of the path; and Chapter Fourteen, the qualities of attaining certainty, the prophecy of becoming a Buddha. The first has three parts: question and answer, saying the general teaching, the specific teaching, and the conclusion. Therefore, there are four specifics: Vajrasattva is also the nature of Lanka itself, and the characteristics, and the advice to know Suchness, and the faults and virtues of mind's realization and non-realization. There are three characteristics: the imputation is also that Lanka is without, and without an object of focus, and that mind is, without distinction. There are three aspects to that: making a vow, and, O Lanka, the reason, and the measure and tenets of all that is without distinction. There are two vows: the Sutra is also Lanka, and the extensive. How to advise knowing Suchness has two aspects: advising, O Lanka, the qualities of the mantra practitioners, and the concluding summary. There are two aspects to the faults and virtues of realization and non-realization: O, thus the close teaching, and the extensive explanation of Bodhicitta. ༈ Chapter Ten, second, Suchness relying on other vehicles has two aspects: the concise teaching, and then the extensive explanation. There are two aspects to that: the question of debate, and the answer. There are two questions: the concise teaching on the mind, and the extensive explanation. There are six aspects to that: practicing on the mind, Lanka, and with that mind on the mind.
Chinese
观地，如是心中所见，如实安住于心，此心即是心之自在，如何识心之面目。答有三：以未识秘密之心为果而有差别的立誓；彼为何之理；又以楞伽所引申之问答而断除疑惑。༈。第十一章第三节，以彼道与决定之获得者而难得者有二：问，及其后之答。彼有四：金刚萨埵以秘密，然未证悟彼真如，虽行难行亦未得决定，以及清净续之灯一切亦未证悟彼真如而未得决定，又胜位之士虽行道亦未得决定，以及为得决定而请问答。以清净续未得决定者有二：于未得决定有正文，旁及彼真如何密，才证悟真如立即得决定。初者有二：如何近示，及广说如是。胜位之士未得决定者有二：于五双道中行，虽行亦未得决定。初者有二：为自利而从共同道中行，为他利而从经之特别道中行。初者有二：道之补特伽罗生起之如是时，与体性道行之方式。彼有五：彼等集之时道，加行大种道，见道亦气，修亦教道，终道。又精勤。为他利而行者有三：生起心楞伽之时，道之体性轮，道瑜伽彼等从事业之五行之方式。未得决定者有二：立誓楞伽者，彼为何之理。为得决定之故。请问答有四：请问未得决定彼为何之过患，以智慧未调伏而教诫调伏过患，以智慧调伏之士请问方便，及答。佛。༈。第十二章。第四气出入而得决定之实义有三：教诫近从彼至中所示，广说，结尾楞伽。广说有六：请问气如何从彼出入
English
Ground of view, seeing in the mind in this way, abiding in the mind correctly, this mind is the master of the mind, how to recognize the face of the mind. There are three answers: the vow that has differences because the secret mind is not recognized as the fruit; what is the reason for that; and also the questions and answers derived from the Lanka to dispel doubts. ༈. Chapter Eleven, Section Three, there are two things that are difficult to obtain through the path and the determiner of certainty: the question, and then the answer. There are four of these: Vajrasattva with secret, but without realizing that suchness, even if practicing difficulties, certainty is not obtained, and all the lamps of pure tantra also do not realize that suchness and certainty is not obtained, and even if the regent person walks the path, certainty is not obtained, and the question and answer are asked in order to obtain certainty. There are two reasons why certainty is not obtained through pure tantra: there is a direct statement that certainty is not obtained, and incidentally, as soon as that suchness is realized, certainty is obtained. There are two in the first: how to show closely, and explain in detail like this. There are two reasons why the regent person does not obtain certainty: walking in the five pairs of paths, and even if walking, certainty is not obtained. There are two in the first: walking from the common path for one's own benefit, and walking from the special path of the sutra for the benefit of others. There are two in the first: the way the person of the path arises, such as the time, and the nature of the way of walking the path. There are five of these: the path at the time of those gatherings, the path of the great kind of joining, the path of seeing is also breath, the meditation is also the path of scripture, the final path. Also diligence. There are three ways to walk for the benefit of others: the time of generating the mind Lanka, the nature of the path wheel, the way those path yogas walk from the five of karma. There are two reasons why certainty is not obtained: the vow Lanka, and what is the reason for that. For the sake of obtaining certainty. There are four questions and answers: asking what is the fault of not obtaining certainty, and advising to subdue the fault because wisdom is not subdued, asking for the means of the person who has subdued wisdom, and the answer. Buddha. ༈. Chapter Twelve. Fourth, there are three real meanings of breathing and obtaining certainty: the instruction is shown near from there to the middle, explained in detail, and the ending Lanka. There are six in detail: asking how the breath goes in and out from there
Chinese
并且，由于存在没有领悟法性的例子，所以不要产生痛苦。对于此，有信心的修行者，即向金刚萨埵请教以断除疑惑。然后，修行者亲自请教是真实，并且如实地被世尊教导，这是领悟的功德。其中有四点：对于取舍的疑惑，是圣者的功德；完全获得正确的定解的功德；以及金刚萨埵母给予气息的功德；以及加持显现于他人的奇妙功德。༈ 第十三，第五是道之顺缘灌顶，分为两部分：提问和回答。其中有三点：简略地指示，详细地解释秘密，以及总结。详细解释分为两部分：总结词“楞伽也是这样”是楞伽之主灌顶的要点，以及实际的详细解释。其中有十点：来源是胜者灌顶楞伽的五种法，被称为补处，传承的血脉，中断如河流，应获得的楞伽是处所，劝请的灌顶是法的“博”，劝请的必要是胜者的目的，物质上依赖珍宝作为劝请的基础，灌顶是兜率天的处所，意义是法的标志，以及灌顶的意义。名声分为两部分：简略地指示和详细地解释补处。其中有两点：被称为具有五种法的补处修行者，以及被称为补处修行者本身。有些人认为第一个是五点：种姓以五种传承的方式出现，名称具有例子，心识具有不混杂的智慧之法，聚集的眷属和谐一致，以及据说在灌顶中获得十种。灌顶的意义分为两部分：经和楞伽的详细解释。其中有七点：对于谁，楞伽是给予灌顶的原因，获得的量，不获得的障碍，获得楞伽的处所，适合灌顶的器皿，获得楞伽者的差别，以及显现的标志。标志是：༈ 第十四章，第六是获得定解的功德，即被授记为佛，分为五点：从圣者开始，那些人在五个刹土被授记成佛，以及刹土的功德，以及
English
And, because there are examples of not realizing the nature of Dharma, do not generate suffering. For this, a faithful practitioner, namely, asking Vajrasattva to cut off doubts. Then, the practitioner personally asking is the truth, and being truly taught by the Blessed One, this is the merit of realization. There are four points to it: the doubt of what to take and leave, is the merit of the noble being; the merit of completely obtaining the correct ascertainment; and the merit of Vajrasattva's mother giving breath; and the wonderful merit of blessings appearing to others. ༈ Thirteenth, the fifth is the empowerment of the conditions of the path, which is divided into two parts: the question and the answer. There are three points to it: briefly indicating, explaining the secret in detail, and the conclusion of Lanka. The detailed explanation is divided into two parts: the concluding words "Lanka is also like this" is the key to the empowerment of the lord of Lanka, and the actual detailed explanation. There are ten points to it: the source is the Victorious One's empowerment of the five dharmas of Lanka, known as the Regent, the lineage of the tradition, the interruption is like a river, the Lanka to be obtained is the place, the empowerment of exhortation is the "Bo" of the Dharma, the necessity of exhortation is the purpose of the Victorious One, relying on precious substances as the basis of exhortation, the empowerment is the place of Tushita, the meaning is the sign of the Dharma, and the meaning of the empowerment. Fame is divided into two parts: briefly indicating and explaining the Regent in detail. There are two points to it: the Regent is said to be a practitioner with five dharmas, and the Regent is said to be the practitioner himself. Some think that the first is five points: the lineage appears in the lineage of five in this way, the name has an example, the mind has the Dharma of wisdom that is not mixed, the gathered retinue is harmonious, and it is said that ten are obtained in the empowerment. The meaning of empowerment is divided into two parts: the Sutra and the detailed explanation of Lanka. There are seven points to it: for whom, Lanka is the cause of giving empowerment, the amount obtained, the obstacles not obtained, the place of obtaining Lanka, the vessel suitable for empowerment, the difference of the one who obtains Lanka, and the sign that appears manifestly. The sign is: ༈ Fourteenth chapter, the sixth is the merit of obtaining ascertainment, that is, being prophesied as a Buddha, which is divided into five points: starting from the noble being, those people are prophesied to become Buddhas in five Buddha-fields, and the merits of the Buddha-fields, and the
Chinese
所有持明者以理证显示为五种，因确定意义隐秘而难以获得确定，以及避免争论意义的过失。显现为五种有两种：简略地显示持明者，以及以理证广说嗔恨。难以获得确定有两种：如实确定意义隐秘，以及显示仅凭理证难以获得。避免争论的过失有三种：从争论中提出的问题的真实回答，以及由此引申的秘密问题的广说，以及持续问题的非常广大的回答。༈ 第十五章的来历。第四，确定心要菩提的来历有三种：简略地从那里显示，广说，以及结尾。如此等等，广说有七种：心要菩提的体性，处所、相状、自性，通过许多问题的回答，譬如象征士夫，以及象征心要菩提的名称的类别，作为一切法的基，以及确定心要菩提是调伏对境时机成熟的方式。第一种有两种：简略地说出显示，以及广问广说。处所、相状和自性有两种：提问，以及楞伽的回答。其中有两种：安住的说法楞伽的处所、相状和自性。其中有两种：广说，以及相状结尾。楞伽的许多问题回答有两种：总的显示，以及分别。第一种有两种：简略地显示，以及如是广说。世尊开示分别有三种：基、道、果。基有三种：如实开示一切的坛城的请问回答，以及佛的自性任运成就，以及根本有情见吗菩提心的坛城。道有两种：寻求见解的方法从何处寻求菩提的心要，以及三种三摩地的提问回答。其中有三种：如如不动的自性三摩地无勤作，以及修习大悲心的无勤作，以及因的有情三摩地无勤作。果有两种：依赖的不欲法身，以及体性