Chinese
因此，对于那些处于某种法器状态的应化众生，为了调伏他们，应根据他们各自的意愿，提供适合的因缘。因此，为了成为他们的因缘，所宣说的正是那必不可少的教法。第二，从“引入方便”到“转化他们”之间所阐述的内容是：同样，引入和混合方便的教言是这样的：为了通过掌握其他众生的事物的方法，将他们引入正确的意义，当应化众生的行为方式与自己的行为方式混合时，即以混合的方式行事，从而达到一致，并通过列举业的过患等方式转化他们的心，使他们安住于正确的认知中。第三，从“相似之处”到“如此结合”之间所阐述的内容是：其中，宣说结合相似之处的教言是这样的：对于那些仅仅避免杀生等行为的其他人，自己也以与他们相似的方式行事，最终从这大乘本身所说的那样，结合对事物本质的理解，从而正确地引导他们。第四，从“口诀”到“安置”之间所阐述的内容是：其中，关于口诀的强调教言是这样的：对于任何应化众生，所宣说的共同乘的口诀，因为它是极其深奥且值得珍惜的，所以要像珍宝一样对待，并认真地将精华口诀安置于其中。这一个和前一个，虽然从预言中结合密咒来解释，但因为通过行为引导的钥匙是共同乘的规则，所以会变得不合时宜。虽然在某份手稿中说“我认为”，但最终因为它是结合密咒的条件，所以在强调的教言中宣说才是经典的意图。如果直接与密咒行结合，则会清楚地显示出不合时宜。那么，如果因乘也以这种方式运用意义，那么与密宗的方法就没有区别了，对此的疑虑是：那些是通过身语有意地实践的，而神圣的密宗是没有不成为方法的，因此，对于那些已经成为完整行为的人来说，因为没有专门从每个部分实践的行为，所以不应该创造。第四部分分为两部分：简要说明。
English
Therefore, for those who are in a state of being vessels of Dharma, to tame them according to their inclinations, that which is suitable as a cause is provided. Thus, to be the cause for them, the sacred teachings that reveal the very vehicle that is indispensable are taught. Secondly, from "Entering with methods" to "transforming them" is explained as follows: Similarly, the teachings of entering and mixing methods are like this: In order to introduce the true meaning by means of methods to subdue the objects of other beings, when the conduct of the beings to be tamed and one's own conduct are mixed, that is, acting in a mixed way, thereby becoming one, and by enumerating the faults of karma, etc., transforming their minds and establishing them in correct cognition. Thirdly, from "Similarities" to "joining in this way" is explained as follows: Among them, the teaching of joining similarities is explained as follows: For those others who only avoid killing, etc., one also acts in a similar way to them, and ultimately, as stated in this very Mahayana, joins the understanding of the nature of things, thereby guiding them correctly. Fourthly, from "Instructions" to "placing" is explained as follows: Among them, the emphatic teaching of instructions is like this: For any being to be tamed, the instructions of the common vehicle that are taught, because they are extremely profound and worthy of cherishing, should be treated like jewels, and the essence of the instructions should be carefully placed within them. This one and the previous one, although explained by combining mantras from the prophecies, because the key to unlocking the gate of guidance through conduct is the rule of the common vehicle, it would become inappropriate. Although it is said in one manuscript, "I think," ultimately, because it is a condition for combining mantras, it is the intention of the scripture to explain it in the emphatic teachings. If directly combined with mantra practice, it clearly shows the inappropriateness. Then, if the causal vehicle also uses meaning in this way, then there is no difference from the methods of secret mantra, the doubt about this is: Those are intentionally practiced through body and speech, while the sacred secret mantra is without anything that does not become a method, therefore, for those who have become complete actions, because there is no action of practicing specifically from each part, it should not be created. The fourth part is divided into two parts: brief explanation.
English
pa. An extensive explanation. Firstly, from "Lanka" to "important," it is taught that the lord of Lanka, to whom the true and certain teachings that reveal the nature of reality without exaggeration are shown, are important because they demonstrate the purpose, obtain certainty, reveal the essence of things themselves, and eliminate obstacles to debate about them. These four can be applied to any determination of all phenomena. Secondly, there are four: explaining the purpose, showing certainty, explaining the essence, and showing importance. Firstly, from "Lanka" to "recognition," it is taught that the lord of Lanka, to whom the purpose is shown, is: For what reason is it necessary to understand and reason about the characteristics of all these phenomena that appear as things and appear in various ways? Just as one measures, examines, analyzes, and thinks with discriminating wisdom to obtain meaning, so too, here, by measuring with reason, the meaning will be understood. Therefore, by relying on reason, one recognizes what the meaning of the purpose is and sees it correctly. Secondly, from "certainty" to "obtained," it is taught that the certainty of faith is obtained in this way: not like arbitrary words, but by relying on meaningful words and correctly applying the meaning of the words, so that without misunderstanding the meaning, the essence of what is to be known is explained as the basis of things. When it is examined and determined, it conforms to the thoughts of the one who determines it, according to the size of their mind, and thus the certainty of faith is obtained, not being taken away by the faults of other tenets, the meaning is absorbed into the heart, and thus one realizes that it is unchanging. Thirdly, from "essence" to "essence of things," it is taught that the essence of the dharma to be determined is: What is it? It is like the essence of the meaning of each thing, which is the basis for measuring all terms that agree in meaning, just as it is shown by the name that is considered symbolic and by the profound instructions, and the essence of things that can be expressed by as many terms as there are words. Fourthly, from "important" to "establishment," it is taught that the importance of reason
Chinese
所谓的“驳”是什么呢？就像这样：对于任何辩论者，以外部辩论者的任何人进行驳斥的方法，即记住在什么和什么地方相违背的词语，为了考察而说出，抓住与意义相违背的那一点，提问就是建立要点。对此，以消除障碍的回答，用不相违背的关键，以理证来表示，与意义相符，不容许任何过失之处，确定宗派，就是精通要点。第三是，从“楞伽”到“使之明了”之间所表示的。楞伽的主人，如所指示的那些是确定的圣教，这四部经是成为解脱的钥匙，任何以修行引导的门之乘，那四部必定解脱，并且唯独使任何意义在那之中明了。第三有三：略说、广说、总结。第一是，从“楞伽”到“根本”之间所表示的。楞伽的主人，为了从中产生，成为所知本身的根本的三种类别是什么呢？就像这样：寂止是智慧的根本，胜观是见解的根本，双运是方便的根本。第二有三：解释智慧的根本，指示见解的根本，解释方便的根本。第一是，从“楞伽”到“坦然”之间所表示的。楞伽的主人，对此，智慧的根本是：就像这样，本来如是安住的是无生法的法界，在那之中，在如实修习的状态中，心不被沉掉、掉举等所左右，成为如是性，这就是心安住于其中的方式。像这样，对于方式，不作总的分别，心的动摇不作个别的分别，变得稳固，在证悟的状态中坦然安住，这本身就是寂止的殊胜。第二是，从“楞伽”到“清晰”之间所表示的。楞伽的主人，对此，见解的根本是：就像这样，任何了知殊胜所知之本体后，从一切时，在一切状态中，不混杂而清晰地行事
English
What is called "refutation"? It is like this: For any debater, the method of refuting by anyone who is an external debater, that is, remembering the words that contradict in what and where, speaking for the sake of examination, grasping the point that contradicts the meaning, asking questions is establishing the key point. To this, with an answer that eliminates obstacles, using the key points that do not contradict, expressing with reasoning, conforming to the meaning, not allowing any fault, determining the tenet, is being proficient in the key points. The third is what is indicated from "Lanka" to "to make it clear." The lord of Lanka, those as indicated are the definitive holy teachings, these four sutras are the keys to liberation, whatever vehicle of the gate that is guided by practice, those four will surely liberate, and only make any meaning clear in that. The third has three: brief explanation, detailed explanation, and summary. The first is what is indicated from "Lanka" to "root." The lord of Lanka, in order to produce from it, what are the three categories that become the root of knowledge itself? It is like this: quiescence is the root of wisdom, insight is the root of view, and union is the root of means. The second has three: explaining the root of wisdom, indicating the root of view, and explaining the root of means. The first is what is indicated from "Lanka" to "relaxed." The lord of Lanka, to this, the root of wisdom is: like this, what abides as it is from the beginning is the realm of unborn dharma, in that, in the state of practicing as it is, the mind is not swayed by sinking, agitation, etc., becoming suchness, this is the way the mind abides in it. Like this, for the way, not making general distinctions, the movement of the mind does not make individual distinctions, becoming stable, abiding relaxed in the state of realization, this itself is the excellence of quiescence. The second is what is indicated from "Lanka" to "clear." The lord of Lanka, to this, the root of view is: like this, after knowing the essence of any superior knowable, from all times, in all states, acting clearly without mixing
Chinese
凭借圆满具备地和特性的地，通过消除障碍的力量，在不迷惑的状态中清晰地了知，这就是殊胜胜观的自性。第三，从《楞伽经》的“……”到“清净性”之间所显示的内容是：楞伽的主人，对此，方便的根本是这样的：凡是菩提的如大海般的行持，为了自他的利益而圆满地行持，不执著地证悟，由此，凡是彻底清净的束缚，就是寂止和胜观双运的奇妙方便。第三，从《楞伽经》的“……”到“作”之间所显示的内容是：楞伽的主人，如是所说的那一切是根本，这三个根本是：被称为必定产生结果的钥匙，凡是通过行持引导的门之乘，就是通过这三个根本产生，并且在那之中也真实地显现。章节的名称是：在《汇集一切佛陀密意的广大经》中，从对乘的类别进行详细阐述的部分，以三个钥匙对因之乘进行详细解释的意义进行清晰阐述的章节，即第四十五品，进行了广释，并通过量论的道路进行了如实宣说。第二，方便的修行之门和决定的秘密之门共同进入，分为二：略示，广说。第一，从“此后又”到“根本”之间所显示的内容是：为了宣说密咒的钥匙，此后又，楞伽的统治者菩萨摩诃萨，向导师秘密主提问，为了使能仁以种姓的进入之门和成就者以传承的秘密之门，外密咒和内密咒二者的钥匙相一致，而完全提问。唉！秘密主，什么是方便的修行之门和决定的秘密之门二者以六支打开，以四续详细解释，并通过三个根本产生呢？导师回答说：楞伽的主人，方便的修行之门和决定的秘密之门二者是这样的，这也是通过三个钥匙进行打开和显现，凡是外内密咒共同的六支和四续和根本
English
By virtue of the complete possession of ground and characteristics, through the power of eliminating obscurations, knowing clearly in a state of non-confusion, this is the very nature of superior insight. Third, what is shown from "Lanka's..." to "purity itself" in the Lankavatara Sutra is: Lord of Lanka, the root of the method for that is as follows: Whatever Bodhi's conduct is like an ocean, completely practicing for the benefit of oneself and others, realizing without attachment, thereby, whatever is the complete purification of bondage, is the very wonderful method of uniting calm abiding and insight. Third, what is shown from "Lanka's..." to "to do" in the Lankavatara Sutra is: Lord of Lanka, all that has been said is the root, these three roots are: called the key that will surely produce results, whatever vehicle of the door that is guided by practice, is produced by these three roots and is also truly revealed in it. The title of the chapter is: In the Great Sutra of the Gathering of the Intentions of All Buddhas, from the section on the detailed exposition of the categories of vehicles, the chapter that clearly explains the meaning of the detailed explanation of the causal vehicle by the three keys, namely the forty-fifth chapter, is extensively explained and truthfully explained by the path of valid cognition. Second, the common entry into the practice door of method and the secret door of certainty is divided into two: brief explanation, detailed explanation. First, what is shown from "Then again" to "root" is: In order to explain the key of secret mantra, then again, the lord of Lanka, Bodhisattva Mahasattva, asked the teacher, the lord of secrets, in order to make the entrance door of the Thubpa (Shakyamuni) by lineage and the secret door of the Siddhas by lineage, the keys of both outer and inner mantras consistent, he asked completely. Alas! Lord of secrets, what is the practice door of method and the secret door of certainty, both opened by six branches, explained in detail by four tantras, and produced by three roots? The teacher replied: Lord of Lanka, the practice door of method and the secret door of certainty are like this, this is also opened and revealed by three keys, whatever is the common six branches and four tantras and root of outer and inner mantras