Chinese
墊子。楞伽的主人，與之相應的支分的詞義是，因為與境相應，所以相應有兩種：一是智慧以智慧與所知境相應；二是慈悲或大悲的行為與所化境的眾生利益相應。楞伽的主人，如果詳細解釋，與智慧境相應有四種：在信解行地上，由於生起證悟意義的智慧之根本，顯示原因的支分，通過允許和眷屬恭敬地請求這兩者引發話題，依此而使珍貴的教法在世間出現的言說，在十二部經等經藏上進行聽聞思維，並修學資糧道和加行道，如實見到意義，因此與初地相應；在見道上，由於如實見到法性的特徵，成為真實獲得智慧的根本的原因的支分，安住在初地極喜地，因此與無漏地的殊勝上地直接相應；在盡道上，由於對其意義的串習達到究竟，成為如實確定智慧的根本的原因的支分，在解脫的三門上，以圓滿的見地不變異，因此與法身直接相應；在修道上，由於見到真諦後反覆串習，成為將寂止和勝觀的智慧安住在真實意義上的根本的原因的支分，由於修習法性無生，因此與盡道的真如相應，即確定安住在十地的殊勝道上。通過這些，在資糧道和加行道上修學聽聞思維的智慧，通過三種智慧獲得意義，通過十度使十地達到究竟，因此為了從殊勝道與佛地相應，顯示了智慧以智慧與境法界相應的各種殊勝之處。楞伽的主人，以慈悲的禪修行為與境的利益相應也是如此：思及六道眾生以原因集諦的業和煩惱在三界中成熟，以慈悲與利益行為相應；以及以該原因所成就的果，痛苦的
English
Mat. O Lord of Lanka, the definition of the limb of association with that is that since it is associated with the object, there are two kinds of association: that which is associated with the object of knowledge by the wisdom of the mind, and that which is associated with the welfare of sentient beings in the realm to be tamed by the practice of compassion or great compassion. O Lord of Lanka, if that is explained in detail, there are four kinds of association with the object of the mind: On the ground of practice of aspiration, since it is the root of the arising of wisdom that generates the realization of meaning, the limb of the cause, by means of granting permission and the retinue respectfully requesting, relying on the initiation of the topic, the expression of the precious teachings appearing in the world, such as the twelve divisions of the scriptures, is heard and contemplated, and by training on the path of accumulation and junction, the meaning is seen as it is, and thus it is associated with the first ground; on the path of seeing, since the characteristics of the nature of reality are directly seen, it is the limb of the cause that has become the root of truly attaining wisdom, abiding on the first ground, the Joyful One, and thus directly associated with the superior distinctions of the uncontaminated grounds; on the final path, since the habituation to its meaning is completed, it is the limb of the cause that has become the root of ascertaining wisdom as it is, on the three doors of liberation, with the immutable view of complete seeing, it is thus directly associated with the Dharmakaya; on the path of meditation, since the truth is seen and repeatedly habituated, it is the limb of the cause that has become the root of placing the wisdom of calm abiding and insight on the true meaning, since the unborn nature of reality is meditated upon, it is thus associated with the suchness of the final path, that is, it is certain to abide on the path of the distinctions of the ten grounds. By these, by training in the wisdom of hearing and contemplation on the path of accumulation and junction, the meaning is attained by the three wisdoms, and by the ten perfections, the ten grounds are completed, and thus, in order to be associated with the ground of Buddhahood from the path of distinction, the distinctions of the association of the wisdom of the mind with the realm of the Dharma are shown. O Lord of Lanka, the association of the practice of compassion meditation with the benefit of the object is also like this: Considering that the sentient beings of the six realms ripen in the three realms by the cause, the truth of the origin, karma and afflictions, it is associated with the practice of meaning with compassion; and the result accomplished by that cause, the suffering of
Chinese
一般和特别的真理，以三和八等痛苦和不幸为念，以慈悲心行事，并与众生一起，因为他们没有看到轮回因果的自性，即无常、痛苦、空性、无我四者，或未生之义，而四处游荡，以慈悲心的生起而行事。前两者以有情为对境，第三者以法为对境，或以无缘大慈悲的对境而行事。第三个是，从《楞伽经》的“从……”到“至高无上者即是”之间所说的。楞伽主，因此，通过确定，果的支分是：任何正确成立的边，通过因缘和顺序的联系，通过闻思修三者和二资粮的圆满修习，从而行至十地圆满，以金刚喻定的方式降伏魔军，最终为了成就果位而出现，行为圆满，获得至高无上的法身真如，在普光之地证悟菩提，获得至高无上的果位。第四个分为两部分：略说和广说。第一部分是从《楞伽经》的“从……”到“一切之实体”之间所说的。楞伽主，因此，实体的支分是：如来之意，以智慧确定并确立法性本不生之性，本体是支分之实法生起之基础，因此也能成立其定义。那么，所说的是什么呢？例如，在所知中，没有作者，并且将执持自身特征的诸法之实体归纳为三，那么这三者是什么呢？按照释论，是意义本身，道之法和所证之法的自性；按照窍诀，是寂灭之道和果二者的自性之实体；以及作为可量之根本的轮回和寂灭之法的特征之根本实体；以及作为轮回、道和果的一切之实体的二谛。第二部分分为三：自性之实体、根本之实体、一切之所依
English
Generally and specifically, contemplating the suffering and misfortune of the three and eight, etc., acting with compassion, and together with sentient beings, because they do not see the nature of the cause and effect of samsara, namely the four: impermanence, suffering, emptiness, selflessness, or the meaning of unborn, and wander around in confusion, acting with the arising of compassion. The former two focus on sentient beings, and the third focuses on the Dharma, or acts with the object of unconditioned great compassion. The third is what is taught from "Lankavatara" from "From..." to "The Supreme One is That Itself." Lord of Lanka, therefore, through certainty, the limb of the fruit is: any correctly established extreme, through the connection of causes and conditions and sequence, through the complete practice of the three: hearing, thinking, and meditating, and the two accumulations, thereby proceeding to the completion of the ten bhumis, subduing the armies of demons in the manner of vajra-like samadhi, and finally appearing for the purpose of accomplishing the fruit, the action is completely perfected, the Suchness of the Supreme Dharmakaya is realized, enlightenment is attained on the ground of Universal Light, and the supreme state of fruition is attained. The fourth has two parts: brief explanation and detailed explanation. The first part is what is taught from "Lankavatara" from "From..." to "The Substance of All." Lord of Lanka, therefore, the limb of the substance is: the intention of the Sugata, which is to ascertain and establish the unborn nature of Dharmata with wisdom, the essence is the basis of the arising of the real Dharma of the limb, therefore its definition can also be established. So, what is being taught? For example, in the knowable, there is no agent, and the substance of the dharmas that hold their own characteristics is summarized into three, so what are these three? According to the commentary, it is the nature of the meaning itself, the Dharma of the path, and the Dharma to be attained; according to the pith instructions, it is the substance of the nature of both the path of nirvana and the fruit; and the root substance that holds the characteristics of the Dharma of samsara and nirvana, which is the root of what can be measured; and the two truths that are the substance of everything: samsara, path, and fruit. The second part has three: the substance of nature, the substance of the root, the basis of everything.
Chinese
已述竟。第一，从“楞伽”至“证得”之间所说，即楞伽之主。其中自性之实体为何？即是四种类别，如下所示：如《大疏》所说，听闻未生自性之义所阐述的甚深教法，不为歧途所误，从而确信无自性；对此意义心生欢喜，并通过思维修习而获得满足；证悟此意义，并不舍弃直至未见之时，以忆念而持守；对此智慧完全证悟，从而成就意义。如是说。如《释·授记母》所说，听闻共同乘之教法，皈依佛法僧三宝，受持律仪与学处，以及学处圆满而完全证悟等四种，如某些手书中所述。如诀窍所说，积资粮和加行道二者，主要在于听闻后执持词句；之后进行思维修习；见道和修道二者，在于不舍弃法性自身的体性而安住，从而持守；特殊之道在于智慧完全证悟。如是说。第二，从“楞伽”至“庄严”之间所说，即楞伽之主。根本之实体为何？即是十一种类别，如下所示：以心与境相之法，以有无二者之实体，以名与词而安立；从二者之分而假立的三门之行为，善恶之名与词有多少；心的业善恶各异，如是显现为生起之实体的，从因缘之差别而生起；这些生起后，不恒常，而是身心刹那的相续而安住；安住于安乐之体性，具有以自己与施主所养活的受用而满足的安乐等；以身体和依此而假立的诸法所恼害，成为根本和近分的烦恼，成为轮回之所依；从无始以来所积累，以及于此所积累的习气之垢染，假立的执着完全清净，从而远离贪着，或者显现为清净的白净习气自性之十一种善法；在一切因缘之相中，心性是多种
English
It is said. Firstly, from "Lanka" to "attaining," it indicates the lord of Lanka. What is the essence of its nature? It is the four categories, as follows: According to the Great Commentary, hearing the profound teachings that explain the meaning of unborn nature, without being misled by wrong paths, and thus being certain of no self-nature; rejoicing in this meaning and being satisfied by practicing through contemplation; realizing this meaning and not abandoning it until the time of not seeing, holding it with mindfulness; and fully attaining wisdom about it, thereby accomplishing the meaning. Thus it is said. As stated in the "Commentary Prophecy Mother," hearing the teachings of the common vehicle, taking refuge in the Dharma and the Lama, upholding vows and precepts, and fully attaining the precepts, such as the four mentioned in some manuscripts. According to the instructions, the two, accumulation and application, mainly focus on grasping the words through hearing; after that, contemplating and practicing; the two, seeing and meditation, are held by abiding without abandoning the nature of Dharma itself; the special path is the complete attainment of wisdom. Thus it is said. Secondly, from "Lanka" to "adornment," it indicates the lord of Lanka. What is the fundamental essence? It is the eleven categories, as follows: With mind and the phenomena of objects, establishing names and terms with the two entities of existence and non-existence; the actions of the three doors fabricated from the division of the two, how many names and terms of good and evil; the deeds of the mind, good and evil, appearing as arising entities, arising from the differences of causes and conditions; after these arise, they are not constant, but abide as a momentary continuum of body and mind; abiding in the nature of happiness, possessing happiness satisfied by the enjoyment that one and the patron support; tormented by the body and the phenomena fabricated based on it, becoming the root and near afflictions, becoming the basis of samsara; accumulated from beginningless time, and the stains of habitual tendencies accumulated here, the fabricated clinging is completely purified, thereby being free from attachment, or the eleven pure virtues of the nature of pure white habitual tendencies appear as pure; in all aspects of causes and conditions, the nature of mind is various
Chinese
所有显现的事物，通过名称和术语被赋予不同的实体，正如所解释的那样；以及通过依附于身体而成为主因的诸根，或者通过控制解脱而产生的信仰等等；以及通过意识所缘而成为可知或可显示的对象；以及通过它们的结合，因缘的形态清晰而美丽，具有装饰，因此显现为好坏果报，从而成为意识的直接因，依赖于境和根二者。第三部分，从《楞伽经》的“楞伽”到“称为事物基础的支分”之间所阐述的内容是：楞伽的主人，一切事物的本体是什么？有两种：一种是存在到轮回种子未尽之间的自性，显现为一切烦恼的世俗谛；另一种是清净之因，以及它的果完全清净，显现为胜义谛。第一种，轮回的本体，显现为一切烦恼，有四种，即：为了控制，境、处、业和生等众多因缘聚合而显现，从而普遍摄集；因缘聚合后，开始从事所作之事的意识；以及通过对常续的普遍考察，显现为补特伽罗的我、命、力者和力主等十二种作者；以及显现为能取所取的形态，由蕴、界、处所摄集的境、器和各种事物的特征，执著于法我而取和施设。显现为清净之法的完全清净，有二十七种，即：《释论·授记母经》中说：“仅仅在世俗中，施设为法轮、门、词和文字”，因此，第一是正确的目标，接近施设四念住，如云：身受心与法，四念近安住，此四自性慧，能见真实义。如是说。第二，通过听闻和思维，以勤作之业舍弃过失之行