English
The so-called "knowing" refers to being completely subdued by faith, discipline, etc., for a long time, and continuously improving, so that one will be reborn in a higher realm in the next life, as it is said. All of this is said according to the intention. What is the intention here? "The Alaya Consciousness exists, the Pudgala exists, and these aggregates alone exist." Saying this is for those who cannot understand the extremely profound meaning. In which sutras are the Alaya Consciousness, the Pudgala, and the aggregates that are free from self said to exist alone? This is to guide those who have long been accustomed to the views of non-Buddhists, cannot understand the extremely profound emptiness, are afraid of hearing emptiness, and turn their backs on the teachings. First, tell them about the Alaya Consciousness, etc., so that they think that even without the self or Ishvara, etc., as claimed by non-Buddhists, they can use the Alaya Consciousness, etc., as the basis for karma and the foundation of samsara and nirvana, and thus enter the teachings of the Sugata. Later, when they truly understand the meaning of the scriptures and no longer cling to the Alaya Consciousness, etc., they will naturally abandon these concepts, and only merit will arise, and no faults will be brought about. As Aryadeva said, "Whatever one is pleased with, give it first; it cannot become a vessel that damages the Dharma." That is the meaning. It is not only to guide that the Alaya Consciousness, etc., are spoken of, but also, even if one is free from the view of the aggregation of ruin, the Buddha also said like this: "Like me and mine." Similarly, although things have no self-nature, they are said to "exist" as a provisional meaning in order to understand the mundane truth. Even if all views of the aggregation of ruin are cut off, and there is no longer me and mine, since the terms "me and mine," etc., are a means of understanding the world, the Tathagata, the Bhagavan, said like this: "I was at that time and in that place," etc., just like the saying of me and mine. Although things have no self-nature, in order to understand the mundane truth, it is said that form and feeling, etc.
Tibetan
ཕྱི་ནང་གི་དངོས་པོ་རྣམས་ཡོད་ཅེས་དྲང་དོན་ཉིད་དུ་བསྟན་པ་ཡིན་ནོ། །དེ་སྐད་དུའང་། ཤར་ཀྱི་རི་བོའི་སྡེ་པ་དང་མཐུན་པའི་ཚིགས་སུ་བཅད་པ་ལས། གལ་ཏེ་འཇིག་རྟེན་རྣམ་འདྲེན་རྣམས། །འཇིག་རྟེན་མཐུན་པར་མི་འཇུག་ན། །སངས་རྒྱས་ཆོས་ཉིད་གང་ཡིན་དང་། །སངས་རྒྱས་སུས་ཀྱང་ཤེས་མི་འགྱུར། །ཕུང་པོ་དག་དང་ཁམས་རྣམས་དང་། །སྐྱེ་མཆེད་རང་བཞིན་གཅིག་བཞེད་པ། ཁམས་གསུམ་པོ་དག་སྟོན་མཛད་པ། །འདི་ནི་འཇིག་རྟེན་མཐུན་འཇུག་ཡིན། །མིང་མེད་པ་ཡི་ཆོས་རྣམས་ཀྱང་། །བསམ་དུ་མེད་པའི་མིང་དག་གིས། །སེམས་ཅན་རྣམས་ལ་ཡོངས་བརྗོད་པ། །འདི་ནི་འཇིག་རྟེན་མཐུན་འཇུག་ཡིན། །དངོས་མེད་ཉེ་བར་སྟོན་མཛད་ཅིང་། །སངས་རྒྱས་རང་བཞིན་ལ་བཞུགས་པས། །དངོས་མེད་འགའ་ཡང་འདོར་མེད་པ། །འདི་ནི་འཇིག་རྟེན་མཐུན་འཇུག་ཡིན། །དོན་དང་དོན་མེད་མི་གཟིགས་ལ། །འགོག་པ་དང་ནི་དམ་པའི་དོན། །སྨྲ་བ་རྣམས་ཀྱིས་མཆོག་གསུངས་པ། །འདི་ནི་འཇིག་རྟེན་མཐུན་འཇུག་ཡིན། །ཞིག་པ་མེད་ཅིང་སྐྱེ་མེད་ལ། །ཆོས་ཀྱི་དབྱིངས་དང་མཉམ་གྱུར་ཀྱང་། །སྲེག་པའི་བསྐལ་པ་སྟོན་མཛད་པ། །འདི་ནི་འཇིག་རྟེན་མཐུན་འཇུག་ཡིན། །དུས་གསུམ་དག་ཏུ་སེམས་ཅན་གྱི། །རང་བཞིན་དམིགས་པ་མ་ཡིན་ལ། །སེམས་ཅན་ཁམས་ཀྱང་སྟོན་མཛད་པ། །འདི་ནི་འཇིག་རྟེན་མཐུན་འཇུག་ཡིན། །ཞེས་རྒྱ་ཆེར་གསུངས་པ་ལྟར་རོ། ། ལས་འབྲས་ཀྱི་འབྲིང་བ་བསྟན་པ།
Chinese
内外的事物存在，这被认为是真实的意义。正如《与东方山部的观点相符的偈颂》中所说：如果世间的引导者们，不顺应世间，那么什么是佛的法性？谁也不会了解佛。蕴、界和处，被认为是同一自性，开示这三界，这就是顺应世间。没有名称的法，也用不可思议的名称，向众生完全宣说，这就是顺应世间。示现无实有，安住于佛性，不舍弃任何无实有，这就是顺应世间。不观察有意义和无意义，灭尽和殊胜的意义，演说者们说为殊胜，这就是顺应世间。不坏灭且不生起，与法界平等，却示现焚烧的劫，这就是顺应世间。于三时中，不执着众生的自性，却也开示众生界，这就是顺应世间。如是广说。 阐述业果的中等。
English
It is taught that external and internal objects exist, which is considered the true meaning. As it is said in the verses that accord with the views of the Eastern Mountain School: If the guides of the world do not conform to the world, then what is the Dharma-nature of the Buddha? No one will understand the Buddha. The aggregates, realms, and sources, are considered to be of the same nature, revealing these three realms, this is conforming to the world. Even the nameless dharmas, are fully expressed to sentient beings with inconceivable names, this is conforming to the world. Showing what is without substance, abiding in the Buddha-nature, not abandoning anything without substance, this is conforming to the world. Not seeing meaning and meaninglessness, cessation and the ultimate meaning, those who speak say is supreme, this is conforming to the world. Without destruction and without arising, being equal to the Dharmadhatu, yet showing the eon of burning, this is conforming to the world. In the three times, not fixating on the nature of sentient beings, yet also revealing the realm of sentient beings, this is conforming to the world. Thus, it is extensively spoken. Explanation of the intermediate of cause and effect.