Chinese
能证悟并总摄的，是圣者和菩提的十五道：正念和择法，精进喜和极轻安，禅定和舍，是菩提七支。正见和思维，正语和正业，正命和正勤，正念正定，说是八圣道支。如是说。第二十三，安立于菩提之分，能领会不与他法相杂之法，故总摄一切菩提分三十七：四念住，四正断，四神足，五根，五力，七菩提支，八圣道支，如前已述。第二十四，以证悟彼等之如实性，胜义谛之体性为何之实相，是大乘见。第二十五，以究竟之果位，殊胜者成为真实之所成办，故一切所应获得者，是三身或四身等之无上果位。果位佛地，以四身五智而总摄。如是说。第二十六，以圆满串习见和禅定，成为自道之地的顶峰，总的来说，十一地是普光地。一切法显现平等性，从金刚喻定中，成为无学道之十一地，普光地是极获得的。如是法性中，一切法，转依功德获究竟。如是说。第二十七，以串习禅定的力量，不相顺之法寂灭，遮障逐渐减少而完全消除，未获得上地和普光地，是圣者十地。从获得见道极喜地开始，远离五怖功德，百千俱胝亦能获得。修道九地次第为，离垢光明，发光，难调伏，现前，远行，不动，善慧，法云。于十学地中，次第断除二障后，精勤清净诸地。如是说，应当了知。如是所引诸文，皆出自全知麦彭法王所著《智者入门》之总义中。彼等之体性显示如下：
English
That which can realize and summarize are the fifteen paths of the noble ones and enlightenment: mindfulness and discrimination of dharmas, diligence, joy, and extreme pliancy, samadhi and equanimity are the seven branches of enlightenment. Right view and thought, right speech and action, right livelihood and effort, right mindfulness and right concentration are said to be the eightfold noble path. Thus it is said. Twenty-third, being established in the aspects of enlightenment, one comprehends the dharmas that are not mixed with other dharmas, therefore, all the aspects of enlightenment are summarized as thirty-seven: the four mindfulnesses, the four right abandonments, the four miraculous feet, the five faculties, the five powers, the seven branches of enlightenment, and the eightfold noble path, as previously mentioned. Twenty-fourth, by realizing the suchness of these, the nature of ultimate truth, the way things are, is the view of the Great Vehicle. Twenty-fifth, because the ultimate result, the excellent one, becomes the true accomplishment, therefore, all that should be attained is the unsurpassed state of the three or four bodies, etc. The result, the Buddha ground, is summarized by the four bodies and five wisdoms. Thus it is said. Twenty-sixth, by completely familiarizing oneself with view and samadhi, one becomes the peak of one's own path, and in general, the eleven grounds are the ground of all-illuminating light. All dharmas appear as equality, from the vajra-like samadhi, the eleven grounds become the path of no more learning, the all-illuminating light is extremely attained. Thus, in suchness, all dharmas, the qualities of transformation attain the ultimate. Thus it is said. Twenty-seventh, by the power of familiarizing oneself with samadhi, unfavorable things are pacified, obscurations gradually decrease and are completely eliminated, not attaining the higher grounds and the all-illuminating light, are the ten grounds of the noble ones. Starting from obtaining the path of seeing, the Extremely Joyful Ground, one is separated from the five fears, and hundreds of thousands of kotis can also be obtained. The nine grounds of the path of meditation are in order: stainless light, radiating light, difficult to tame, manifest, far-reaching, immovable, good intelligence, and cloud of dharma. In the ten grounds of learning, after gradually abandoning the two obscurations, one strives to purify all the grounds. Thus it is said, it should be understood. All the quotations cited in this way are from the general meaning of "Entering the Wise" by the omniscient Mipham Rinpoche. The nature of these is shown below:
Chinese
为了认识它。楞伽的主人，这些被称为正行的支分。第五是，从“楞伽”到“受持的支分”之间所说的。楞伽的主人，其中，受持三门律仪的支分是什么呢？就像这样，首先从堪布和阿阇梨等具足信心的僧众开始，从阿阇梨到近事男、中间学人、沙弥和僧众，好好地受持比丘的戒律。受持律仪或戒律，以及别解脱根本经中说：“不净行和偷盗，不应杀害他人，以及妄语等，这四法在此宣说。”等等。如根本的四种他胜法，以及堕罪的十三种僧残，以及三十种舍堕，以及九十种单堕，以及四种向彼悔，以及众多应学之法，以及七种息诤法等等，守护大小乘的开遮之法。因此，应当具有三门律仪自性的戒律，并且成就无有堕罪和恶作所染污的根本和支分的垢染的自性完全清净，并且在了知罪过种类之后，为了进入解脱之城，从家出家，必定要从轮回中解脱出来，并且对于王位、儿子、女儿、丈夫、房屋和受用等完全不执着，完全舍弃，这是确定的。或者，如“舍戒和死亡”等等，也应当知道完全舍弃律仪。楞伽的主人，这七种相是受持律仪的支分。第六有三种，略说、广说、总结。第一是，从“楞伽”到“功德”之间所说的。楞伽的主人，其中，什么是显示体性的支分，即显示内部差别种种不同呢？安住于十一种相，就像这样：世俗谛，胜义谛，一切时处所显示的所缘境，以及诸法。
English
In order to recognize it. Lord of Lanka, these are called the limbs of the main practice. The fifth is, from "Lanka" to "the limb of upholding." Lord of Lanka, among them, what is the limb of upholding the three vows? It is like this: First, starting from the abbot and the acharya, etc., with a complete number of faithful Sangha, from the acharya to the upasaka, intermediate student, shramanera, and Sangha, the precepts of the bhikshu are well received. Taking vows or precepts, and as it says in the root sutra of Pratimoksha: "Improper conduct and stealing, one should not kill others, and lying, these four dharmas are taught here." And so on. Like the four root defeats, the thirteen remaining sanghavasesas, the thirty naisargika-pacittikas, the ninety pacittikas, the four pratideshaniyas, the many things to be learned, and the seven ways to settle disputes, etc., guarding the dharmas of what is allowed and forbidden in the Greater and Lesser Vehicles. Therefore, one should have the precepts that are the nature of the three vows, and accomplish the nature of being completely pure, without the defilement of the root and branches stained by transgressions and misdeeds, and after realizing the types of faults, in order to enter the city of liberation, one must renounce the world and leave home, and one must definitely be liberated from samsara, and one must not be attached to kingdom, sons, daughters, husbands, houses, and possessions, etc., and one must completely abandon them. Or, as in "renouncing vows and death," etc., one should also know that one completely abandons the vows. Lord of Lanka, these seven aspects are called the limb of upholding the vows. The sixth has three parts: brief explanation, detailed explanation, and summary. The first is, from "Lanka" to "qualities." Lord of Lanka, among them, what is the limb of characteristics, which shows the various internal differences? It abides in eleven aspects, like this: conventional truth, ultimate truth, the object shown everywhere, and all dharmas.
Chinese
各种差别相，一切法的自性，所要获得的果，以及通达觉悟并将此义向他人宣说之名言，以及不能显现真实义的障碍，以及以真谛和理证衡量而一致，以及与意义不符的过患，以及与意义相符的功德。第二分为二：共同宣说总义，以及分别解说对境和相。初者，从《楞伽经》的“……”到“圆满”。以及下文，《楞伽经》的“对境是执著……”到“一致即是功德”。《楞伽经》的“彼等何者是世俗谛？”如下文，以十一事来趋近，首先区分并宣说世俗谛，即三种体性。如经中所说：于五蕴的相续执著为我，即是错乱。或如释论中所说：阿赖耶识刹那间因业和烦恼而增长，具有堕落的种子，具有习气，是补特伽罗。以及于无有自性的事物执著为有，于一切境中执著为实有，于名言概念上执著，以及无分别错乱，如一月显现为二月，以及有分别错乱，如绳索执著为蛇。以及自性仅为幻化，显现为善、不善和无记三业，五十一心所等，以清净和不清净来区分为二。前二者是颠倒的世俗谛，后者是真实的世俗谛。楞伽主，何者是第二种胜义谛？也有三种体性，如下：超越因缘，远离心识之境或言语所诠释的一切戏论，故不作边际之修持。不由因缘所作，于不颠倒之法性中圆满成就，故宣说不坏，是不作之自性，无有变异。一切皆融入于无生之体性中，故所要获得的果圆满。其中，远离一方戏论者，是名言胜义谛；远离一切戏论者，是非名言胜义谛，二者皆具有定义。
English
The various distinctions of aspects, the nature of all dharmas, the fruit to be obtained, and the designation by which one who has awakened and speaks of that meaning to others, and the obstruction that does not allow the true meaning to be seen, and the agreement by measuring truth and reason, and the faults that do not agree with the meaning, and the qualities that have become in accordance with the meaning. The second has two parts: the general explanation in common, and the specific explanation of the object and aspect. The first is from "Lankavatara..." to "complete." And below, from "Lord of Lanka, the object is grasping..." to "Agreement is a quality." It is taught by: Lord of Lanka, what is conventional truth? Like this, approaching eleven, the first to distinguish and teach conventional truth is the three characteristics. As the prophecy says: The continuity of the five aggregates is mistaken with the thought of self. Or as the great commentary says: Alaya consciousness, in an instant, grows from karma and afflictions, with the seeds of falling, with habitual tendencies, is the person. And grasping as existent what is without essence, in all objects, the illusion of considering as real, clinging strongly to the general meaning of words, and non-conceptual illusion, grasping one moon as two, and conceptual illusion, like grasping a rope as a snake. And the nature is only illusion, showing as the three actions of good, non-good, and unspecified, the fifty-one mental factors, etc., divided into two by the distinction of pure and impure. The former two are inverted conventional truths, and the latter is the correct conventional truth. Lord of Lanka, what is the second ultimate truth? There are also three characteristics, like this: Transcending causes and conditions, being free from all elaborations expressed by the object of mind or words, therefore not meditating on the periphery. Not made by causes and conditions, completely accomplished in the non-inverted Dharma nature, therefore showing imperishable, the nature of the unconditioned, without change. Everything is also gathered in the nature of no birth, therefore the fruit to be obtained is completely fulfilled. Among them, being free from one side of elaboration is the ultimate truth of enumeration, and being free from all elaborations is the ultimate truth of non-enumeration, both with definitions.
Chinese
应当衡量。名相的支分有十一个，为了阐述第三个以下的意义。《楞伽经》的自在者啊！第三个，所缘是：将意识专注于对境，作为断除对因果之法的增益的基础。第四个，行相是：对彼之法各自进行观察，区分不混杂的差别相。那么，共同宣说和分别解说这两者重复有什么必要呢？这是因为，前者是广经，是清楚地阐述体性，而后者类似于词义解释。第五个，菩提的自性是：因果或轮回涅槃的诸法之自性，即是法性，也就是真如。第六个，以对治断除微细和粗大的二障，显现三身和四智的意义，从而如实获得，这是果。第七个，为了自身之利益，通达所知之义，并完全理解，然后为他人转法轮，宣说和讲述，这是如实宣说。第八个，与如实的量，涅槃之法的类别不相符的恶见，以及我执和懈怠等等，是障碍。第九个，与法相符，见到解脱之真如，安住于其一方，再三地对真实的理由进行确定，并努力精进，不浪费时间，这是与意义相符。第十个，与如实的见修行之法不相符，如轮回之法，或者像外道一样，屈服于不纯正的论理者，或者走向歧途，这是过失。第十一个，像内道佛教徒一样，进入道，最终成就果，与事物力量进入的清净正理相符，远离怀疑和不定，变成没有矛盾，走向真实的方面，将“詹”这个布鲁夏语变成了藏语，这是如实的功德。第二部分分为两个：解释所缘，确定行相。第一部分是：从上面接着前面的内容。“所缘是全部显示”，这样显示。也就是，所谓的所缘是
English
It should be measured. The divisions of characteristics are eleven, in order to explain the meaning of the third and below. Lord of Lanka! The third, the object of focus, is: directing consciousness to the object, taking it as the basis for cutting off the superimposition on the Dharma of cause and effect. The fourth, the aspect, is: individually examining the Dharma of that very thing, distinguishing the characteristics of the differences without mixing them up. So, what is the need for repeating both the common explanation and the separate explanation? This is because the former is the extensive Sutra, which clearly states the essence, and the latter is like a definition. The fifth, the nature of enlightenment, is: the nature of the Dharmas of cause and effect or samsara and nirvana, which is the Dharmata, that is, Suchness. The sixth, by abandoning the subtle and coarse two obscurations with antidotes, the meaning of the three bodies and four wisdoms is manifested, and thus truly attained, this is the fruit. The seventh, for one's own benefit, fully comprehending the meaning of the knowable, and thoroughly understanding it, and then turning the wheel of Dharma for others, explaining and speaking, this is truly proclaiming. The eighth, views that are incompatible with the authentic measure, the categories of the Dharma of Nirvana, such as evil views, clinging to self, and laziness, etc., are obstacles. The ninth, in accordance with the Dharma, seeing the Suchness of liberation, abiding in its direction, repeatedly affirming the true reason, and striving diligently, not wasting time, this is in accordance with the meaning. The tenth, being incompatible with the Dharma of authentic view, meditation, and conduct, like the Dharma of samsara, or like non-Buddhist extremists, succumbing to impure logicians, or going astray, this is a fault. The eleventh, like an inner Buddhist, entering the path and ultimately accomplishing the fruit, being in accordance with the pure reasoning of the power of things entering, being free from doubt and uncertainty, becoming without contradiction, and going towards the true aspect, the Bru-sha word "Jen" becoming Tibetan, this is an authentic quality. The second part has two divisions: explaining the object of focus, and determining the aspect. The first part is: from above, continuing from the previous content. "The object of focus is shown in its entirety," thus it is shown. That is, what is called the object of focus is