Chinese
所有显现为境的事物都是所知，而作为对境的，可以确定是始终唯一的识，因此应当正确阐述境与有境。如果能确定此处的体性，就能断除对错觉显现的增益，并能信赖智慧的显现，因此有智慧的人应当仔细领悟。第二部分分为两点：概括性地阐述，详细地解释。第一部分，从“相”到“详细阐述”之间进行了阐述。其中，对境是从作为对境或作为执持的角度进行阐述的。而这个“相”则被安立为对境和执持者的思维增益的总体和个体的自相。因此，“相”的自性是指在任何时候，都由自己的心来衡量并执持，从而显现为不混杂。这也有九种相，分别阐述了各自的名目：由于不变地完全成立，所以是真谛；对可说与不可说进行安立；由于感受痛苦，所以是过患；由于努力获得安乐，所以是功德；将果与因相连的规律；识如何进入对境；通过确定意义和词语而成为道理；识的类别被归纳；以及通过多种方式详细阐述而达到究竟。第二部分有八点：阐述真谛，揭示安立，阐述过患，揭示功德，阐述规律，阐述进入，揭示道理，以及阐述归纳和详细阐述。第一部分，从《楞伽经》到“是什么”之间进行了阐述。楞伽的主人，什么是真谛呢？诸法的实相，法性，即是那不错误、不变异的自性，不变地完全成立，或者，不是名言的胜义谛，即是对显现的执着。第二部分，从“安立是”到“授记的安立”之间进行了阐述。对可说与不可说进行确定安立，那么通过暗示会变成十种名目的是什么呢？解释是，对五蕴相续没有用智慧进行区分的补特伽罗，或者，在《大疏》中说，如同从无始以来被业习气所控制的人所见到的那样，对补特伽罗的自性进行授记
English
All phenomena that appear as objects are knowable, and that which acts as the object is definitely asserted to be only consciousness at all times, therefore, the object and the subject should be correctly explained. If the characteristics here are determined, the imputation of illusory appearances will be severed, and one will have faith in the appearance of wisdom, therefore, those with intelligence should understand it thoroughly. The second part has two points: a summary explanation and a detailed explanation. The first part, from "aspect" to "detailed elaboration," is explained. Here, the object is explained from the perspective of being an object or being apprehended. And this "aspect" is established as the general and specific self-characteristics of the mental imputation of the object and the apprehending subject. Therefore, the nature of what is called "aspect" is that at all times, it is conceived and apprehended by one's own mind, and thus appears as unmixed. There are also nine aspects, and the individual categories are explained: because it is immutably and completely established, it is truth; the establishment of what can and cannot be expressed; because of experiencing suffering, it is fault; because of striving to attain happiness, it is merit; the manner of connecting the result with the cause; how consciousness enters the object; by determining meaning and words, it becomes reason; the categories of consciousness are summarized; and by elaborating in many ways, it reaches completion. The second part has eight points: explaining truth, revealing establishment, explaining fault, revealing merit, explaining manner, explaining entry, revealing reason, and explaining summary and detailed elaboration. The first part, from "Laṅkā" to "what it is," is explained. Lord of Laṅkā, what is truth? The reality of phenomena, the nature of phenomena, that is, the unchanging, non-erroneous nature, immutably and completely established, or, the ultimate truth that is not a category, that is, the attachment to appearances. The second part, from "establishment is" to "the establishment of prophecy," is explained. Determining the establishment of what can and cannot be expressed, then what is it that implicitly becomes ten categories? The explanation is, the individual who has not distinguished the continuum of the five aggregates with wisdom, or, in the Great Commentary, it says, like seeing someone who has been controlled by the habitual tendencies of karma since beginningless time, prophesying the self of the individual.
Chinese
此外，如果有人问：常恒的补特伽罗和有情是同一的吗？因为常我的基础没有成立，所以不作回答。如果将错乱的法，由于执著的支配，如所想般显现为各不相同，那么，如果问：微尘和有情是同一的还是不同的？以大乘的教证，对外道不作回答，一切法都显示为无自性。或者，如果问：所有出生的人都会死亡还是不会死亡？答：会死亡。如果说：所有和合而成的事物是常恒的还是无常的？答：是无常的。虽然确定是这样单方面地回答，但如果问：大我是一个吗？因为没有成立作为唯一的依据，所以不作回答。将二谛分开显示，或者，按照各人意乐，区分有情的想法和世俗的差别而说。如果说：有情会出生还是不会出生？答：有烦恼者会出生，没有烦恼者因为没有所依，所以不会出生。虽然可以这样区分而回答，但如果问：我的自性是知识还是物质等？因为没有成立区分的基础，所以不作区分的回答。虽然对外道辩论者安立了稳固的宗义，但如果对说颠倒之语者说：我没有确定，你如何了悟？这样提问而回答。或者，如果问：这个人去处是好还是坏？询问与谁相比，如果与天神相比，则不好，如果与人相比，则好。可以这样说。如果问：我存在还是不存在？回答说：你以什么想法而问？虽然仅仅是依赖而安立的存在，但因为绝对没有常、一、自在的实物，所以在究竟上，对二谛都不作回答。如果问：我和蕴是同一的还是不同的？因为我没有成立，所以什么也不回答，保持沉默等。或者，如果问：这个世界和山、水等，在其他地方完全存在还是不存在？因为不确定，所以不作回答。对于提问宗派，像安立自己的宗义那样回答。对于先前已经成立的，不作后续的遮破而安立。即使这样也不能调伏，就将他放在那里，自己起身离开，如果他再来提问，就不说话。或者，对于这个世界和山、水等，对于说出确定数量的回答，进行分别安立而不作回答。འཇ
English
Furthermore, if someone asks: Is the permanent person and sentient being the same? Because the basis of a permanent self is not established, no answer is given. If confused phenomena, due to the power of attachment, appear as different according to one's thoughts, then, if asked: Are particles and sentient beings the same or different? According to the Mahayana scriptures, no answer is given to outsiders, and all phenomena are shown to be without inherent existence. Or, if asked: Will all those who are born die or not die? The answer is: They will die. If it is said: Are all compounded things permanent or impermanent? The answer is: Impermanent. Although it is certain that the answer is given in this one-sided way, if asked: Is the great self one? Because the basis for establishing it as one is not established, no answer is given. The two truths are shown separately, or, according to each person's inclination, the differences between the thoughts of sentient beings and conventional reality are distinguished and spoken. If it is said: Do sentient beings arise or not arise? The answer is: Those with afflictions arise, and those without afflictions do not arise because there is no basis. Although it is appropriate to answer by distinguishing in this way, if asked: Is the nature of the self knowledge or matter, etc.? Because the basis for distinction is not established, no answer is given to the distinction. Although a firm tenet is established for the external debater, if someone speaks perversely, one should say: If I have not ascertained it, how do you understand it? Ask this question and answer. Or, if asked: Is this person's destination good or bad? Ask in comparison to whom, and if compared to gods, it is bad, but if compared to humans, it is good. It is appropriate to say this. If asked: Does the self exist or not exist? Answer by saying: With what thought do you ask? Although it exists merely as a dependent designation, because there is absolutely no permanent, single, independent entity, ultimately, no answer is given to either of the two truths. If asked: Are the self and the aggregates the same or different? Because the self is not established, no answer is given, and one remains silent, etc. Or, if asked: Do this world and mountains, rivers, etc., exist completely elsewhere or not? Because it is uncertain, no answer is given. To a question about philosophical tenets, one answers by establishing one's own system. For what has already been established, one establishes without subsequent refutation. Even if this does not subdue him, one leaves him there, gets up and leaves, and if he comes back and asks, one does not speak. Or, for this world and mountains, rivers, etc., one establishes the answer by distinguishing without giving a definite number. འཇ
Chinese
就像将依凭的术语安立为界的三处一样，以及像安立教法的分类一样地授记，以及像空性那样，因为不是对显现与不显现进行指示，所以秘密地说，或者对于具有烦恼者，不讲阿赖耶识或者取受的识，或者对具有法器且具有贤善心者授记而说，以及如所说之义，对眷属详细地说而进行解释，或者为了他义，将一切所说之事都命名而授记，以及在被询问究竟胜义的体性时，就像因为超离知、说、入三者而不说任何话而安住一样，虽然没有授记，但也变得广说，以及如果自己没有调伏，就向其他地区的上师和佛陀请教一样，在其他处授记而说，都是普遍安立的。将这最后一个词与前面的一切结合起来，也说了是作为解释授记和安立二者的意义。第三是，从《楞伽经》的“……”到“烦恼的类别。”之间所说，即《楞伽经》的拥有者，过患是什么呢？因为堕入轮回而成为感受痛苦之因，即三门一切都痛苦，从无始以来，被视为愚痴无明的业的一切都是烦恼的类别。第四是，从“功德……”到“清净的类别。”之间所说，即功德是什么呢？因为努力和精进而获得安乐，即遮障完全清净而成为清净涅槃之法的功德，所说有多少就确定地被视为类别。第五是，从《楞伽经》的“……”到“密意。”之间所说，即《楞伽经》的拥有者，六种方式是什么呢？是说与果结合的方式，即进入应知应修的自性胜义的方式，以及获得一切智的果位而显现殊胜果的方式，以及用圣教的词语来表示，像自己证悟意义的体性一样为他人宣说一切的方式，以及用那种方式舍弃一切边见，因为遣除，所以显示不执著于一切所依赖的边
English
Just as establishing the terms of dependence like the three places of the realm, and prophesying like establishing the divisions of the teachings, and like emptiness, since it is not to be indicated to appearance and non-appearance, it is spoken secretly, or to those with afflictions, not speaking of the ālaya-vijñāna or the grasping consciousness, or to those who possess the vessel and have virtuous minds, prophesying and speaking, and as the meaning of what has been said, explaining in detail to the retinue, or for the sake of others, naming all that is to be said and prophesying, and when asked about the ultimate nature of reality, like remaining without saying anything because it transcends the three of knowing, speaking, and entering, although not prophesied, it becomes extensively explained, and if one has not subdued oneself, asking the lamas and buddhas of other regions, prophesying and speaking in other places, all are universally established. This last word is combined with all the previous ones, and it is also said to be the meaning of explaining both prophecy and establishment. The third is, from "Laṅkā..." to "categories of afflictions," which is taught, that is, the owner of the Laṅkāvatāra, what is the fault? Because it falls into saṃsāra and becomes the cause of experiencing suffering, that is, all three doors are painful, and from beginningless time, all that is considered to be the actions of ignorance and unknowing are all categories of afflictions. The fourth is, from "Qualities..." to "categories of purification," which is taught, that is, what are the qualities? Because happiness is attained through effort and diligence, that is, the qualities of the Dharma of Nirvāṇa, which is completely purified by the removal of obscurations, are definitely considered as categories, as many as are spoken. The fifth is, from "Laṅkā..." to "intention," which is taught, that is, the owner of the Laṅkāvatāra, what are the six modes? It is speaking of the way of combining with the fruit, that is, the way of entering into the ultimate nature of what is to be known and practiced, and the way of manifesting the supreme fruit by attaining the state of omniscience, and the way of expressing everything to others as one has realized the nature of the meaning, indicated by the words of the scriptures, and by that way, abandoning all extreme views, because of eliminating, it shows not clinging to all that is depended upon.
Chinese
方式，以及如是所有法的意义，在真正了知不可思议的真如后，不离其状态的胜观方式，以及以三摩地的力量，心不从一境动摇而获得稳固的止住方式。这些是对真实的特别考察。第六，从《楞伽经》的“缘”到“诸缘”之间所说，楞伽主，什么是识入于境？以三个方面来说明：无论有无造作，在识入于任何好坏中庸之境的时刻；以及境、根、识三者聚集，显现为完全断除境的触；如经所说：“因和所缘紧接着，主宰也是如此。”像这样，四缘聚合，如实地确定自境，从而进入轮回。像这样考察了识知境。第七有二：略说和广说。第一，从《楞伽经》的“法性”到“法性”之间所说，楞伽主，什么是通过成立真理而使智慧得以确立，从而断除疑惑，生起真实定解的理？即是四种，如下：以果所摄的一切法依赖于因而成立，所以是果依赖的理；以因所摄的一切法产生果的作用，所以是因产生作用的理；依靠量士夫的征相来成立正理，所以是成立正理的理；以及诸法的法性，其自性不加改造，不依赖于他而成立，本体是法性的理，就是这四种。第二有二：果依赖的理，因产生作用的理，成立正理的理，本体是法性的理的解说。第一，从《楞伽经》的“缘”到“名言的缘故成为因和缘”之间所说，楞伽主，其中从果的方面来表示的依赖的理是什么呢？有两种：凡是各自的因缘的诸多法聚集在一起，从而安立这些果产生或出现，例如眼识