Chinese
仅仅以（听闻）之故就能往生彼刹土，听闻释迦牟尼佛之名便能获得不退转。如是等等。仅仅以此（陀罗尼）就能迅速成就，如是宣说并作开示。第三，从“楞伽”至“如是宣告”之间所阐释的，楞伽之主。其他的密意是这样的：对于那些没有见到所化众生所应知的深奥实相，仅仅听闻言辞就自认为完全理解的人，对于那些因微小功德而生起骄慢自负的人，为了消除他们相续中的无明黑暗，引导他们进入真实的意义，考虑到在未获得初地见道之前，如来藏的自性是无法被见到的，所以开示佛法的方式是：要见到清净法性的意义，必须亲近供养无数的如来导师，通过他们的教法断除疑惑，否则无法正确理解深奥的意义。如是宣告。第四，从“楞伽”至“斥责宗派”之间所阐释的，楞伽之主。考虑到所化众生的想法是这样的：对于那些认为仅仅通过布施、少量供养或持戒等善行的一部分就能获得果报，而不做其他善行就满足的人，为了扩展他们的智慧，引导他们接受极其广大的善根，将所有强大的力量都投入到十波罗蜜多等更高的方面，赞叹所有这些善行的功德，考虑到仅仅一部分善行无法带来果报，因此不能满足于此，所以开示佛法的方式是：对于喜欢布施的人，宣说持戒等其他善行比布施大千倍等等。简而言之，有些人会说，除了自己所行的善行之外，其他的善根更大，并且将先前习惯和执着的那些方面视为魔业等，以此来斥责他们。第二部分分为两部分：总说。
English
Merely by (hearing) one is born in that realm, and by hearing the name of Shakyamuni Buddha, one attains non-retrogression. Like that and so on. Merely by this (dharani) one will quickly achieve accomplishment, thus he taught and gave instructions. Third, from "Lanka" to "thus proclaimed," it is shown that the Lord of Lanka, the other intention is like this: For those who have not seen the profound meaning of the knowable reality for those who are to be tamed, and who think they understand it completely just by hearing the words, for those who are arrogant and conceited from a small amount of merit, in order to dispel the darkness of ignorance in their minds and lead them into the true meaning, considering that the self-nature of the Tathagatagarbha is not seen until the first bhumi of the path of seeing is attained, the way of teaching the Dharma is: To see the meaning of the pure Dharma nature, one must attend to and honor countless Tathagata guides, and by their teachings cut off doubts, otherwise one cannot correctly understand the profound meaning. Thus proclaimed. Fourth, from "Lanka" to "reproaching factions," it is shown that the Lord of Lanka, considering the thoughts of the beings to be tamed, is like this: For those who think that they can attain the result by just a part of good deeds such as giving, making small offerings, or keeping precepts, and are satisfied with just that without doing other good deeds, in order to expand their wisdom and lead them to accept extremely vast roots of virtue, all the great powers are put into the higher aspects such as the ten paramitas, praising the merits of all these good deeds, considering that just a part of good deeds cannot bring about the result, therefore one cannot be satisfied with just that, so the way of teaching the Dharma is: For those who like giving, it is said that other good deeds such as keeping precepts are a thousand times greater than giving, and so on. In short, some say that other roots of virtue are greater than the good deeds they practice, and they regard those aspects that they were previously accustomed to and attached to as the work of demons, and so on, thereby rebuking them. The second part has two parts: a summary.
English
Pa. Extensive explanation. First, from "Lanka" to "deception" is shown. After calling "Lord of Lanka," the excellent means of gently guiding sentient beings by subtly implying other meanings is the sutra of gentleness. This is like this: contemplating gentleness in application and introduction; contemplating gentleness in distinction and characteristics; contemplating gentleness in overcoming antidotes; and contemplating gentleness in transforming deceptive aspects, these are four. Second, there are four: explanation of gentleness in introduction; showing gentleness in characteristics; explanation of gentleness in antidotes; and showing gentleness in transformation. First, from "Lanka" to "for the sake of introduction" is shown. Calling "Lord of Lanka," for the sake of applying them to the true meaning, contemplating gentleness in introduction is: Like this, whoever among the sentient beings to be tamed who are of the Lesser Vehicle lineage are afraid and frightened of the profound meaning of emptiness; those who are attached to cause and effect, striving with great effort in various activities until they are exhausted or worn out; and whoever, even having entered the Great Vehicle, are attached to viewing things as real; those who abide in wrong views and do not engage in any virtuous deeds. For the sake of definitely introducing them to the activities of complete liberation and the meaning of emptiness, the basis of contemplation is: In conventional terms, if one engages in the virtue of which cause, one will not be deceived and will have a successive result; and contemplating that all phenomena are without inherent existence and unborn in ultimate reality. The way of teaching the Dharma is: For those who strive out of fear, in accordance with the statement that all phenomena of cause and effect have essence, and for the sake of reversing attachment to entities, saying that all phenomena are emptiness, for the sake of introducing the understanding of those to-be-tamed beings to the correct meaning. Second, from "Lanka" to "showing three" is shown. Calling "Lord of Lanka," as it says in the Noble Lankavatara Sutra: "Signs are not truly established, they do not arise from others. At that time, the ultimate nature will be known to be utterly pure." In order to see the meaning of the basis of distinction, contemplating gentleness in characteristics is like this: For sentient beings to be tamed, whether permanent or impermanent,
Chinese
如同对什么有信仰就与什么相符一样。为了遣除常见的缘故，意在遍计所执上，没有自相的自性。教法的方式：宣说一切事物无自性。为了遣除断见的缘故，意在依他起上，没有从自生的自性。教法的方式：宣说从因缘所生的诸法是缘起。为了调伏耽著常有的那些人，意在圆成实上，没有胜义谛的自性。宣说的方式：通过宣说一切法的法性是不变和不颠倒的自性，意在三种自性上，为了遣除常边二和断边一，即三边，而宣说了三种宣说的方式。第三是，从《楞伽经》的“宣说广大的那些”之间所说，楞伽的主人，为了压伏不顺品，对对治品随机应变地考虑，是这样的：如果有什么应调伏者，在世间以种姓、受用和容貌等圆满的差别而著称，他因此自以为是，充满傲慢和骄横。为了比那更殊胜的胜者圆满受用者那样，显示圣者们的功德而压伏。意在成为他的大傲慢的对治品而调伏。教法的方式：宣说和讲述胜者的身的相好和刹土、受用和眷属等功德的广大庄严，从而次第引导，最终进入获得那本身。第四是，从《楞伽经》的“在其他因中宣说”之间所说，楞伽的主人，以欺骗的方式，对转变与意义相关的运用随机应变地考虑，是这样的：如果有什么应调伏者，喜欢造作五无间罪和十不善等邪见的行为，并且颠倒了认识。必要的是，像与那完全一致地行持而解脱那样，以隐藏或隐藏的方式，深刻的真实意义
English
Just as having faith in something is in accordance with that thing. In order to dispel the view of permanence, it is intended that there is no self-nature in the imagined. The way of teaching the Dharma: to explain that all things are without self-nature. In order to dispel the view of annihilation, it is intended that there is no self-nature arising from oneself in dependence on others. The way of teaching the Dharma: to explain that all phenomena arising from causes and conditions are interdependent origination. In order to subdue those who cling to permanence, it is intended that there is no ultimate self-nature in the perfectly established. The way of teaching: by explaining that the Dharma nature of all phenomena is the unchanging and non-inverted self-nature, it is intended to eliminate the three extremes, namely the two extremes of permanence and the one extreme of annihilation, and thus three ways of teaching are explained. The third is: From the Lankavatara Sutra, between "explaining the great ones," it is said that the Lord of Lanka, in order to subdue the opposing side, considers the antidote flexibly. It is like this: If there is someone to be tamed who is known in the world for having excellent distinctions such as lineage, enjoyment, and appearance, and who is arrogant and haughty because of this. In order to subdue them by showing the qualities of the noble ones, such as the Victorious One who is even more excellent and enjoys perfect possessions. The intention is to tame them by becoming the antidote to their great arrogance. The way of teaching the Dharma: to show and explain the great array of qualities such as the signs and examples of the Victorious One's body, the pure lands, enjoyments, and retinues, and thus gradually guide them to ultimately enter into attaining that very state. The fourth is: From the Lankavatara Sutra, between "explaining in other causes," it is said that the Lord of Lanka, in a deceptive manner, flexibly considers the transformation of application related to meaning. It is like this: If there is someone to be tamed who enjoys engaging in wrong views such as the five heinous crimes and the ten non-virtues, and whose understanding has become inverted. The necessity is to practice in complete accordance with that, like liberation, the profound true meaning in a hidden or concealed way
Chinese
为了使那些恶劣的心智得到转变，意图是：在事物本性的状态中，善与恶并未成立，因此意图在于不从无生之界改变。教法的方式：以另一种方式展示证悟的因，例如五种无间罪等。如是说： “父亲和母亲应被杀死，婆罗门和两个持戒者，国王及其领土被摧毁，那人将完全纯净。” 就像这样，通过这种方法引导，然后逐步安排意图，从而实现证悟。那么，对于隐义和意图两者，都有各自的意图、所化对象、目的和教法方式，因此表达方式混合在一起，认为隐义和意图之间没有区别。对此，拉杰（Lha rje）也说，您的上师说：“隐义是虚假的成分，而意图是从真实的成分出发而设立的。” 觉沃·拉杰（Jo bo Lha rje）说：“虽然有四种法，但意图等表达方式并没有混合。” 遍知丹巴仁波切说：“我，隐义是按照所化对象的想法来教授佛法，而意图是与所化对象的想法不一致，通过对治的方式来教授佛法。” 因此，它们并不混合。如是说，与经论相符，从而清楚地阐明了关键点。第三部分分为两部分：简要说明和详细解释。第一部分是从“楞伽”到“强调的预言”之间进行说明。楞伽的主人，为了与所化对象相适应，将真实意义应用于或安排在方法中，这种预言没有虚假和诽谤，就像这样：自己倾向于什么的，就特别努力地展示其条件的预言；为了将此融入方法中，将自己和行为混合的预言；与他人协调一致地行动，从而将意义应用于其中的预言；以及将给予眷属的建议展示为强调之地的预言。第二部分分为四个：解释自己条件的预言，展示融入混合之方法的预言，解释协调一致应用的预言，以及展示建议强调的预言。第一部分是从“楞伽”到“如是展示自己”之间进行说明。呼唤楞伽的主人，然后说，对于自己条件的预言是这样的
English
In order to transform those evil minds, the intention is: in the state of the nature of things, good and evil are not established, therefore the intention is not to change from the unborn realm. The way of teaching the Dharma: to show the cause of enlightenment in another way, such as the five inexpiable sins, etc. As it is said: "Father and mother should be killed, Brahmins and two who hold vows, the king and his territory are destroyed, that person will become completely pure." Like this, guided by this method, and then gradually arranging the intention, thereby achieving enlightenment. So, for both implicit meaning and intention, there are respective intentions, objects to be tamed, purposes, and ways of teaching the Dharma, so the expressions are mixed together, thinking that there is no difference between implicit meaning and intention. To this, Lha rje also said, your guru said: "Implicit meaning is a false component, while intention is established from a true component." Jo bo Lha rje said: "Although there are four dharmas, the expressions such as intention are not mixed." Omniscient Dampa Rinpoche said: "I, implicit meaning is to teach the Dharma according to the thoughts of the object to be tamed, while intention is inconsistent with the thoughts of the object to be tamed, and to teach the Dharma through the method of counteracting." Therefore, they are not mixed. As it is said, it is in accordance with the scriptures, thereby clearly elucidating the key points. The third part is divided into two parts: a brief explanation and a detailed explanation. The first part is explained from "Lankavatara" to "the prophecy of emphasis." The master of Lankavatara, in order to be compatible with the object to be tamed, applies or arranges the true meaning in the method, this prophecy has no falsehood and slander, like this: whatever one is inclined to, the prophecy of showing its conditions with special effort; in order to integrate this into the method, the prophecy of mixing oneself and behavior; acting in harmony with others, thereby applying the meaning to it; and the prophecy of showing the advice given to the retinue as a place of emphasis. The second part is divided into four: explaining the prophecy of one's own conditions, showing the prophecy of integrating the method of mixing, explaining the prophecy of harmonious application, and showing the prophecy of emphasizing advice. The first part is explained from "Lankavatara" to "showing oneself in this way." Calling the master of Lankavatara, and then saying, the prophecy for one's own conditions is like this