English
For example, like recording "even the sky was not made." Third, what is shown from "Lanka" to "that is also unheard" is: the owner of Lanka, moreover, it has also become a similar example. Placing that sign on the subject of debate, and when combined with the subject of the similar example, because it appears inconsistent with the similar side alone, it will become a non-common contradiction, therefore it cannot be determined as a correct similar example. The so-called "the dharma to be established is not established, so it is not known in the world as a similar example." For example, sound, the subject, is permanent, because it is not a corporeal thing. Like the sky. If it is established like this, it is incorrect. Sound, the subject, is impermanent, because it is not a corporeal thing. Like mind and mental factors. If it is said like this, there are similarities in any aspect, so it is not consistent with the only correct one. Dharma-nature, the subject, is unborn, because it is inseparable from the true one and many. Like a flower in the sky. If it is established like this, it is also just a similar example, because the characteristics of the flower in the sky are completely cut off, it is a completely imputed, so it cannot be determined as a similar example. Similarly, when combined with a dissimilar example, there are also parts that appear as similar examples, so it cannot be established as the only dissimilar, that is due to the non-common contradiction, therefore it cannot be determined as a dissimilar example. Like saying this, that is also not known in the world as the subject of a dissimilar example. For example, refuting the former, or the sky, the subject, is permanent, because it is not a corporeal thing. Like a pot. If it is established as a dissimilar example, then it is similar. Cessation, the subject, is not a conditioned dharma, because it is not a corporeal thing. Like the sky. If it is said like this, it will also become a similar example of that sign. Also, dharma-nature, the subject, is not a conditioned dharma, because it is not produced by causes and conditions. Like a pot. If it is done like this, dharma-nature is also not permanent, and the pot is also not permanent, because there are similarities, so that cannot be determined as a dissimilar example. Fourth, what is shown from "whoever is unknown" to "incorrect" is: whoever is unknown as a similar appearance, whether the attacker or the defender, whoever takes their own speculation as the subject
Chinese
会变成不正确的假象。例如，如果将“瓶子是常有的”作为论题，那么在佛教徒那里不成立；如果将“瓶子是无常的”作为论题，那么在外道那里不成立。第五，从“凡自性”到“不确定”之间所说的是：凡是没有以量式确定为正确结果的自性，也没有如此理解和确定，而且受到其他量式的妨害，因此显现为不正确的相状，它的作用自然是不正确的，能作的知识以理不正确地显现，因此从正确确定中颠倒过来，变成不确定的论的假象，本来就是有缺陷的。也就是说，如果引用佛的教证却变成了外道的教证，那就是不正确；如果引用外道的教证却变成了佛教徒的教证，那就是不正确。咒语和特征等等也一样可以解释。因此，这些量式在顺应方面也说是其他的，在不顺应的方面也说是其他的，所以是恶劣的翻译。做了之后，即使从《经部·正量部》中引用了《解深密经》的意旨，也只有这个译本是这样存在的。因此，应该相信它与སྐ་ཅོག་（ka cog）的翻译是一致的。第三，从“楞伽”到“成立”之间所说的是：楞伽的主人，应该知道刚才所说的那些是成立正理的道理。第四，从“楞伽”到“无为性”之间所说的是：楞伽的主人，那么什么是法性的道理呢？在名言的方面，比如火的法性是自性热，水的法性是自性湿等等，这些都是无为的；在胜义的方面，不可思议的法性本来就是无为而存在的。如是说：“龙树大车，说火的自性是热，红糖的自性是甜，同样一切诸法的自性是空性。”又说：“自性变为其他，无论何时都不是合理的，自性不是造作的，也不依赖于其他。”第八，从“楞伽”到“究竟”之间所说的
English
It will turn into an incorrect semblance. For example, if "the pot is permanent" is made the subject, then it is not established in the Buddhist; if "the pot is impermanent" is made the subject, then it is not established in the non-Buddhist. Fifth, what is shown from "whatever self-nature" to "uncertain" is: whatever is not established by nature as the correct state of affairs, the fruit of being determined by valid cognition, and is not known to be understood and determined in this way, and is harmed by other valid cognitions, therefore appearing as an incorrect aspect, its function is naturally incorrect, and the knowing that acts appears incorrectly by reason, therefore it is reversed from being correctly determined and becomes an uncertain semblance of scripture, which is inherently flawed. That is to say, if a Buddha's quote is cited but becomes a non-Buddhist quote, then it is incorrect; if a non-Buddhist quote is cited but becomes a Buddhist quote, then it is incorrect. Mantras and characteristics, etc., can also be explained in the same way. Therefore, these valid cognitions are said to be other in the conforming aspect and also said to be other in the non-conforming aspect, so it is a bad translation. After doing so, even if the meaning of the *Saṃdhinirmocana Sūtra* is cited from the *Sūtra Division, the Department of Valid Cognition*, only this translation exists in this way. Therefore, one should believe that it is consistent with the translation of Ska Cog. Third, what is said from "Laṅkā" to "establishment" is: O Lord of Laṅkā, one should know that those just mentioned are the reasons for establishing valid reasoning. Fourth, what is said from "Laṅkā" to "unconditioned nature" is: O Lord of Laṅkā, then what is the reason for the nature of phenomena? In terms of convention, for example, the nature of fire is naturally hot, and the nature of water is naturally moist, etc., these are unconditioned; in terms of ultimate truth, the inconceivable nature of phenomena is naturally unconditioned. As it is said: "Nāgārjuna, the great chariot, said that the nature of fire is heat, and the nature of molasses is sweetness, likewise, the nature of all phenomena is emptiness." It is also said: "The change of nature to other is never reasonable, nature is not artificial, nor does it depend on others." Eighth, what is said from "Laṅkā" to "ultimate" is:
Chinese
已经显示了。楞伽的主人。凡是量，全部都归纳为现量和比量，并且从现量四种和比量三种等进行分别阐述，因此，所有所知或所量的法都归纳为现前和隐蔽两种，通过所量的一个法阐述的差别来区分，用两种量来衡量的意义达到究竟，从而正确地确定了宗派。或者如释论所说，凡是知识的种类归纳为一种，以及以多种方式进行阐述的两种方式，那么，所有的外境也同样会被归纳。在此，知识的种类中，一个法通过作用的差别被分为八种，简而言之，对一个法阐述多种差别，以及从多种法归纳为一个，并且如此区分的意义的证悟达到究竟，从而诸事物变得远离一和多。第三是，从下面“楞伽”到“一定解释”之间显示，呼唤楞伽的主人，即召集者，如是所说的那一切，是为了显示诸法的体性，成为显示自性的名相的又一个分支，因此，六个分支是用于区分与因的宗派不同的那些，是钥匙，凡是分别显示，以清净洁白的行为引导所化众生的门是什么的宗派，那钥匙一定会打开，并且在那里面清晰地阐述意图，即使安住在不了义的进入次第，也解释自性为究竟了义而如实地显示。第二部分有三，简略地显示，详细地解释，总结要义。第一是，从“楞伽”到“决定的经”之间显示，呼唤楞伽的主人，然后问道，那么，解脱的钥匙四部经是什么呢？就像这样，有他意经，隐语经，随顺结合经，和胜义决定的经，这样说出了四种的数量。第二部分有四，解释他意经，解释隐语经，解释随顺结合经，解释胜义决定的经。第一部分有二：
English
has shown. Lord of Lanka. All valid cognitions are summarized into direct perception and inference, and distinctions are shown by elaborating on the four types of direct perception and the three types of inference, etc. Therefore, all knowable or measurable phenomena are also summarized into two types: manifest and hidden. By distinguishing the differences elaborated on a single measurable phenomenon, the meaning of measuring with two valid cognitions is brought to completion, and the tenets are correctly determined. Alternatively, according to the Great Commentary, all external objects will also be similarly summarized by the two methods of summarizing the types of knowledge into one and elaborating them into many. Here, in the types of knowledge, one is divided into eight by the difference of function, like that. In short, the realization of the meaning of elaborating the differences of many on one, and summarizing from many into one, and thus distinguishing, is brought to completion, and thus things become separated from one and many. The third is: From "Lanka" below to "definitely explain," it is shown by calling the Lord of Lanka, the compiler. Those things that have been said are for the purpose of showing the characteristics of the dharmas, and are another branch of the categories that show the essence. Therefore, those six branches are the keys that distinguish those that are similar to the causal vehicle. The vehicle that is the gate that leads the trainable beings with pure and white conduct, which is shown separately, that key will definitely open, and in that, the intention is clearly explained, and even if one abides in the order of entry of the provisional meaning, the essence is explained as the ultimate definitive meaning and truly shown. The second has three parts: brief explanation, detailed explanation, and summary. The first is: From "Lanka" to "definitive sutra," it is shown by calling the Lord of Lanka, and then asking, what are the four sutras of the key to liberation? Like this, there is the Sutra of Other Intentions, the Sutra of Hidden Words, the Sutra of Harmonious Combination, and the Sutra of Ultimate Meaning, thus stating the number of four. The second part has four: explaining the Sutra of Other Intentions, explaining the Sutra of Hidden Words, explaining the Sutra of Harmonious Combination, and explaining the Sutra of Ultimate Meaning. The first part has two:
Chinese
简略地指示，详细地解说。第一部分，从“楞伽”到“对境而说”。这段话表明，楞伽的主人，对此有其他意图的经文是这样的：即，对平等性之自性而说，对其他时间而说，对其他意义而说，以及对众生的其他想法而说，共有四种。第二部分有四点：指示对平等性而说，指示对其他时间而说，解说对其他意义而说，解说对众生的想法而说。第一部分，从“楞伽”到“赐予”。这段话表明，楞伽的主人，这样称呼，对此，对自性平等性而说的是这样的：有些应调伏的众生，认为三世诸佛的差别不相同，或者认为燃灯佛和毗婆尸佛比释迦牟尼佛低劣，认为佛有好坏之分。为了消除那些认为佛有好坏之分，并执着于二元对立的念头，所以，对两位佛陀的自性法身平等而说。说法的方式是，导师释迦牟尼佛说：“所谓毗婆尸佛，就是我释迦牟尼佛。”这样，就像承认并赐予其同一性一样。第二部分，从“楞伽”到“显示变化”。这段话表明，楞伽的主人，对其他时间而说的是这样的：有些应调伏的众生，因为努力、信仰和智慧不足，对广大的事业感到灰心，变得懒惰。对于那些说必须以佛法的方法和巨大的努力才能成就，仅仅那样做无法成就，无法胜任，无法获得结果的人，为了让他们内心清净并生起喜悦，所以，对通过微小的因也能逐渐获得结果而说。因为那些因果不会欺骗，所以对那个意义在何时成就而说。说法的方式是，说“阿雅巴洛”，以及，向神灵行一次礼拜，以及，通过意念一瞬间的信仰，身语意三门的行为，也能见到那位圣者的面容。以及，听到无量光佛的名号
English
Briefly indicating, explaining in detail. The first part, from "Lanka" to "speaking with intention towards the object." This passage indicates that the lord of Lanka, the sutras with other intentions towards this, are like this: namely, speaking with intention towards the nature of equality, speaking with intention towards other times, speaking with intention towards other meanings, and speaking with intention towards the other thoughts of beings, there are four types. The second part has four points: indicating speaking with intention towards equality, indicating speaking with intention towards other times, explaining speaking with intention towards other meanings, explaining speaking with intention towards the thoughts of beings. The first part, from "Lanka" to "bestowed." This passage indicates that the lord of Lanka, calling out in this way, regarding this, speaking with intention towards the nature of equality is like this: Some beings to be tamed think that the differences between the Buddhas of the three times are not the same, or they think that Dipamkara Buddha and Vipashyin Buddha are inferior to Shakyamuni Buddha, thinking that Buddhas have good and bad qualities. In order to eliminate those who think that Buddhas have good and bad qualities and cling to the notion of duality, therefore, it is spoken with intention towards the equality of the Dharmakaya nature of the two Buddhas. The way of teaching the Dharma is that the guide Shakyamuni Buddha said, "The so-called Vipashyin Buddha is me, Shakyamuni Buddha." In this way, it is like acknowledging and bestowing its identity. The second part, from "Lanka" to "showing change." This passage indicates that the lord of Lanka, speaking with intention towards other times, is like this: Some beings to be tamed, because of insufficient effort, faith, and wisdom, feel discouraged by great undertakings and become lazy. For those who say that it must be accomplished by the method of the Buddha's Dharma and great effort, and that simply doing so cannot be accomplished, cannot be competent, and cannot obtain results, in order to purify their minds and generate joy, therefore, it is spoken with intention towards obtaining results gradually even through small causes. Because those causes and effects do not deceive, therefore it is spoken with intention towards when that meaning will be accomplished. The way of teaching the Dharma is, saying "Aryapala," and, making one prostration to the deity, and, through the actions of body, speech, and mind in a moment of faith, one can see the face of that noble one. And, hearing the name of Amitabha