English
For the sake of clarity, and because the alaya-consciousness operates invisibly and extremely subtly. Therefore, it is not denied that the seeds of the three realms exist in the continuum. The difference lies in the desire realm, the form realm, and the formless realm, whose nature is the appearance of attachment. This itself is because day and night appear as dualistic halves, and because the light of the body and place universally appears clearly without day or night, and because the body and place are invisible and cannot be seen by others, being extremely countless. "The Lord of Lanka, the three cities themselves," etc., is to dispel the doubt of holding the objects to be tamed and the treasury of blessings as different in nature. Because the nature of the three realms is the only one, therefore, to expand without substance, the reason stated in the Dharma realm is: those two, in the three realms, the nature of the Dharma realm is the same, therefore, no Dharma nature other than the three realms is found. Because of that reason, the meaning of non-duality itself is the basis of the gate of the complete appearance of the two objects, samsara and nirvana, and the countless activities. "The Lord of Lanka, for the sake of the three cities, the appearance of the three doors is:" That is, in the state where the desire realm is originally non-dual, the dharani is inseparable, and the form realm sees how to understand its meaning, and the meaning of the formless realm, which is the secret made manifest, is unspeakable. It also transforms into the meaning of the three yogas, and the appearance to the three realms transforms in sequence. "The door of dharani also appears for the sake of the three cities," what is this? In the freedom of one continuum, the three wisdoms themselves do not appear as different, and the concepts such as samadhi within that holding, and entering into that and enjoying the objects of the five desires. The necessity of the causes for liberating those is: in the initial cause, the Dharma as it is originally does not pacify and move, in the intermediate cause, the Dharma nature is in no way obscured and the self-illuminating vipashyana wisdom, and in the final cause, the dualistic karma-end result, transforming into the characteristic of knowing rather than the supreme knowable. From the perspective of similarity, the formless realm has Dharma nature, peace, and inherent nature, the form realm has wisdom, vipashyana, and inherent nature, and the desire realm has result, karma-end, and inherent nature.
Chinese
然而，这并非绝对的区分。楞伽之主，何谓“智慧之门”？为无色界，如何了悟而修习，使心离沉掉和掉举；为色界，如实见彼真实之谛之见；于欲界，蕴、界等一切，皆示现为果、身、智慧二者无别之体性。楞伽之主，何谓三个“秘密之门”？于无色界，以真如显现而无生灭；于色界，以大智慧显现而觉性不灭；于欲界，以二者无别而分别之念显现为果，此乃依续部而解释。若依经部而解释，三门即是：经部宗、瑜伽外宗、密咒内宗。以生起不失之故，以苦行明咒为乘之故，以自在方便之乘及不可思议之故，三门之名必定成立。因此，止观道之三边，亦于各别乘之论典中宣说。第一个回答截断第一个问题是什么呢？楞伽之主，“为三城之故”，等等，此处所指的三佛，即：自性身离因缘，法身由积聚而成，报身与化身，以及秘密身，因应所化而显现，以此调伏三界。第二个回答必定截断第二个问题是什么呢？三种有情，即“彼日光之缘”，于三城之境，因见解如实之日光偏离，而显现为具有三种识之有情；因智慧之义日光偏离，而显现为具有六种识之有情；因行持日光偏离，而显现为具有八识聚之有情。第三个回答是：楞伽之主，以三城之缘而示现三身，即：安住于等持之身而离诸事物，以及具足殊妙形相之身，此二界属于化生之分。显现为男女、人妖、变性者、具大势者、以及阳痿者等，乃欲界之相。第四个回答是：楞伽之主，所欲
English
However, this is not an absolute distinction. Lord of Lanka, what is the 'door of wisdom'? For the formless realm, how to realize and practice, so that the mind is free from dullness and agitation; for the form realm, the view that sees the truth of suchness as it is; in the desire realm, all aggregates, realms, etc., are shown as the nature of fruit, body, and wisdom, which are inseparable. Lord of Lanka, what are the three 'secret doors'? In the formless realm, there is no arising or ceasing because of the manifestation of suchness; in the form realm, the awareness is not extinguished because of the manifestation of great wisdom; in the desire realm, the thoughts of differentiation manifest as fruit because the two are inseparable, which is explained according to the tantras. If explained according to the sutras, the three doors are: the Sutra School, the Outer Yoga School, and the Inner Mantra School. Because of the arising without loss, because of the vehicle of asceticism and mantras, because of the vehicle of empowerment and skillful means, and because of the inconceivable, the names of the three doors are necessarily established. Therefore, the three aspects of calm abiding, insight, and the path are also taught in the respective treatises of the vehicles. What is the first answer that cuts off the first question? Lord of Lanka, 'for the sake of the three cities,' etc., the three Buddhas referred to here are: the Svabhavikakaya (essence body) is free from causes and conditions, the Dharmakaya (dharma body) is made up of accumulations, the Sambhogakaya (enjoyment body) and Nirmanakaya (emanation body), and the secret body, which appears according to those to be tamed, thereby subduing the three realms. What is the second answer that necessarily cuts off the second question? The three kinds of sentient beings, namely, 'the cause of that sunlight,' in the realm of the three cities, because the sunlight of the view as it is deviates, they appear as sentient beings with three kinds of consciousness; because the sunlight of the meaning of wisdom deviates, they appear as sentient beings with six kinds of consciousness; because the sunlight of conduct deviates, they appear as sentient beings with the eight aggregates of consciousness. The third answer is: Lord of Lanka, the three bodies are shown by the cause of the three cities, namely: abiding in the body of samadhi and being free from things, and the body with excellent form, these two realms belong to the part of miraculous birth. Appearing as men, women, hermaphrodites, transsexuals, those with great power, and impotent ones, are the aspects of the desire realm. The fourth answer is: Lord of Lanka, whatever is desired.
Chinese
由于某种原因，关于“谁的父母”等，由于对欲望的执着，低于胜者（佛）的众生也会显现出父母、子女和五种享用。第五个回答如下：关于“如来之母”，通过追求来展示随顺，例如，从种姓之主嘿汝嘎的心间取出卓地伊西瓦里，并以“嘿嘿”作为母亲。还有像所说的忿怒尊斯梅匝等，以及安住在秘密身巴嘎中，秘密身的行为也是通过方便智慧嬉戏，在那里也通过加持，获得秘密殊胜的真言，即唯一的定解，断除疑惑，不再依赖它而返回。关于秘密身的疑惑消除，是安住于方便的真实，以及在其中努力，由此显现语言真言的种类，并确定地加持无数，以及进入无数的巴嘎之境。化身和享用的行为也不是不想要的。第六个回答是什么呢？关于“三种教法”，即如实密咒，以及乘的门不确定，表述各异的多种，以及因的乘。这些是因为证悟了不可动摇的真如就足够了，以及智慧的方便之门众多，以及依赖于行为，是相符的方式。如果说唯一的续部不会对三种因产生怀疑，但就续部各异而言，无色者依赖于自己的等持之身，没有密咒的份，如果对欲界执着者宣说密咒方便之门，那么在这里宣说小乘不是有很多矛盾吗？之前已经消除了疑惑，不是通过划分而宣说的。第六个回答是什么呢？关于“楞伽之主为了三个城市而入定”，意思是说三种智慧是三种等持，这将在后面解释。为了不同的意义而展示相符之处，容易理解表述。第七个回答是关于所想的，关于“楞伽之主为了三个城市而供奉”，意思是说佛塔是近似的象征，是心意智慧远离显现的标志，以及身体显现为手印，以及语言是教法等，是对三界共同趋向
English
Due to some reason, regarding "whose parents" etc., due to attachment to desire, even beings lower than the Victor (Buddha) will appear to have parents, children, and five kinds of enjoyment. The fifth answer is as follows: Regarding "the mother of the Tathagata," showing accordance through pursuit, for example, taking Krodiśvarī from the heart of the Lord of the Family, Heruka, and making her the mother with "hi hi." Also, like the wrathful deity Smebrtsegs as explained, and residing in the secret body bhaga, and the actions of the secret body are also through the play of skillful means and wisdom, and there also through blessings, obtaining the definitive understanding of the secret and supreme mantra, which is the only certainty, cutting off doubts, and not relying on it to return. Regarding the elimination of doubts about the secret body, it is the reality of abiding in skillful means, and striving in them, thereby revealing the kinds of speech mantras, and certainly blessing countless, and entering countless realms of bhaga. Emanation and enjoyment are also not unwanted actions. What is the sixth answer? Regarding "the three teachings," namely the secret mantra as it is, and the doors of the vehicle are uncertain, various expressions, and the causal vehicle. These are because realizing the unmoving Suchness is sufficient, and the doors of wisdom's skillful means are many, and relying on conduct, it is a harmonious way. If the single tantra does not doubt the three causes, but in terms of different tantras, the formless one relies on his own samadhi body, and has no share in secret mantra, and if the doors of secret mantra skillful means are taught to those attached to the desire realm, then isn't there much contradiction in teaching the Lesser Vehicle here? Doubts have already been dispelled before, and it is not taught through division. What is the sixth answer? Regarding "the Lord of Lanka entered samadhi for the sake of the three cities," it means that the three wisdoms are the three samadhis, which will be explained later. Showing accordance for different meanings, the expression is easy to understand. The seventh answer is about what is thought, regarding "the Lord of Lanka made offerings for the sake of the three cities," it means that the stupa is an approximate symbol, a sign of the mind's wisdom being free from appearance, and the body appearing as a mudra, and the speech is the teaching, etc., which are common tendencies for the three realms.
Chinese
显现啊。三坛城是自性本来自成，自证于天之坛城中显现，如实而作，次第如此。三真言是，于诀窍之时已说竟，此处三字自性本来自成，如来藏唵（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵），本如是利（藏文：རིལ，梵文天城体：，梵文罗马拟音：，汉语字面意思：利），不二之体吽（藏文：མཱུྃ，梵文天城体：，梵文罗马拟音：，汉语字面意思：吽），根本菩提心离行境，心识难触及性者吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：吽）也。仅此之义。名声之权乃是共同正论。楞伽之主。为三城之果等，是数量一致之门。于一亦三者共同而转。楞伽是如其声。第三十九之释也。之后复密主彼。谓楞伽之主。是言教者呼唤集者后。为示最后问题随推之义故，言说是赐教也。为正见解一致故。楞伽之主又为佛之故。是言呼唤后，与前异之系缚真实语者谁赐予之门中，密咒行佛之瑜伽士所思而说。诸佛之胜者是。是言胜者之意深处密咒大乘胜者即是。万物一切皆于彼中生，由生而立之他人，以理而论。于何亦无取舍，何亦无取舍，于平等性中证悟故，得法金刚虚空之大身，无疑无虑如是行持。楞伽之主。为自佛之故显现金刚。是言等之解释是。与上相同故是入密咒之义。恒常入者于欲界生故具分别。不依上师而得菩提者自佛等为特意引入大乘之故，显现身之神变无碍。金刚不惧之义不合执着故，作大乘此是赐教。语即自证金刚不作之体文字所示者无。身