Chinese
这是对所说法的法印智慧的详细阐述，完成了第八个关于如何产生的意义。第九，为了谁而做之产生方式有三：总的来说，详细地解释，总结要点。第一，从“然后又”到“就是那个”之间，表明了，总的来说，这种产生的方式是对三个词语的思考的回应。特别是，从技能的投射来看，这是与结果的地点相符的行为。从连续性的存在方式来看，是为了谁而做的产生方式。从解脱的意义相符的观点来看，就像一位医术精湛的医生一样，被广泛地展示出来。然后，楞伽的统治者，菩萨摩诃萨，完全询问了先前出现的十二个词语中的第九个，即“为了谁而做也会出现”所显示的预言的产生方式的意义的问题。“唉，秘密的主人，您在讲述通过展示大乘秘密圣法的产生方式来预言的场合中，所安排的‘为了谁而做也会出现’，是如何与地点相符并广为人知的？”他问道。回答说：“楞伽的主人，任何事物本来的法性，未经立即修改，按照事物本来的样子去做，也应该与此相符。”再次，为了询问同样的事情，他说：“秘密的主人，未经修改而按照事物本来的样子去做的是什么？”回答说：“楞伽的主人，任何三界等轮回涅槃的诸法，其自性的法性，未经修改的，就是那个未混合的、完全圆满的本质。”这里，为了谁而做，是为了三界的众生。谁做，是佛。做什么，是按照四章的意义。如何做，是从无中生有的方式。第二部分分为两部分：通过提问来简要地展示，通过回答来详细地解释。第一部分，从“说”到“完全询问”，表明了。再次，收集者说：“导师，秘密的主人，询问诸法的法性，即事物本来的样子，为了被调伏者的利益而做的事情是否存在。”
English
This is a detailed explanation of the wisdom of the Dharma seal of what is said, completing the meaning of the eighth, which is about how it arises. Ninth, there are three ways of arising for whose sake it is done: generally speaking, explaining in detail, and summarizing the points. First, from "Then again" to "It is that," it shows that, in general, this way of arising is a response to the contemplation of three words. In particular, from the projection of skill, it is an act that is in accordance with the place of the result. From the way of existence of continuity, it is the way of arising for whose sake it is done. From the view of liberation that is in accordance with the meaning, it is widely shown like a skilled doctor. Then, the lord of Lanka, the Bodhisattva Mahasattva, fully inquired about the question of the meaning of the way of arising of the prophecy shown in the ninth of the twelve words that appeared earlier, which is "For whose sake it is done will also appear." "Alas, master of secrets, how is it that you, in the occasion of speaking of the prophecy by showing the way of arising of the Great Vehicle secret holy Dharma, arranged 'For whose sake it is done will also appear,' in accordance with the place and widely known?" he asked. He replied, "Lord of Lanka, whatever the Dharma nature of things as they are, without immediate modification, doing according to the way things are, should also be in accordance with that." Again, in order to inquire about the same thing, he said, "Master of secrets, what is it that is done according to the way things are without modification?" He replied, "Lord of Lanka, whatever the Dharma of the three realms, etc., of samsara and nirvana, the Dharma nature of its own nature, without modification, is that unmixed, completely perfect essence." Here, for whose sake it is done is for the sentient beings of the three realms. Who does it is the Buddha. What is done is according to the meaning of the four chapters. How it is done is by the way of arising from nothing. The second part is divided into two parts: briefly showing through questioning, and explaining in detail through answering. The first part, from "Saying" to "completely asking," shows. Again, the collector said, "Teacher, master of secrets, is there or is there not the meaning of the Dharma nature of things, that is, the way things are, doing for the benefit of those to be tamed?"
Chinese
因为对于处于（胜义）状态的观察而言，一切名言都已消失，所以对于无有偏袒的（胜义谛）来说，根本不存在已经成佛的说法，更没有可以立即施加名言概念的佛。三界之中，因为是佛的缘故，所以也没有众生的名称。如实性是遍一切相的，因此没有以特征差别来区分的男女，也没有不同的种姓。由于远离了形状和颜色的显现，所以也没有色。因此，无法向他人展示其自性，也无法用比喻和词语来表达。因为它本身就是圆满的，所以也没有能代表它的比喻。对于这样的法性来说，由于远离了有意义的活动，所以也没有作为。由于男女等三者无法被心所理解，所以极难衡量。就像“无可比拟”等四种含义一样，没有人能够理解，也没有人能够看到和证悟，那么它又如何显现呢？因为它安住于无显现的真如之中。秘密主，从没有任何一种存在的十种状态中，所做的一切都是以身、语、意和方便四种事业来显现的。从那无自性的真如中，以回答的方式转变为提问的形式。从那样的状态中，以神变的方式显现为佛是第一个问题。同样，显现为众生、男女、种姓、各种形象、各种教法和象征是第七个问题。不同的比喻是身的事业。在前七个问题之上，加上各种事业是意的第八个问题。从这各种事业的侧面也暗示了方便的事业的提问。随后的推测是语的事业，总共十个问题。像这些一样，无有止境的众多法，从无到有显现，是为了什么而显现，是为了什么目的而安排的呢？这样总共提出了十个问题。第二个问题有四个方面：各种事业等八个问题的回答是意的行为；随后的推测的回答是语的行为；各种事业的回答的第二个方面是方便的行为；不同的比喻的回答是身的行为。第一个问题有两个方面：详细的解释和总结。第一个问题有八个方面：进行各种不同的事业，
English
Because all expressions related to observation in the state of [ultimate reality] have vanished, there is no concept of having already become a Buddha in the unbiased [ultimate truth], nor is there a Buddha to whom nominal concepts can be immediately applied. Within the three realms, because it is Buddha, there is no name of sentient beings. Suchness is all-pervasive, therefore there is no distinction between male and female differentiated by characteristics, nor are there different castes. Since it is free from the appearance of shape and color, there is also no form. Therefore, its essence cannot be shown to others, nor can it be expressed by metaphors and words. Because it is complete in itself, there is no metaphor to represent it. For such a Dharma nature, since it is free from meaningful activities, there is also no action. Since the three, such as male and female, cannot be comprehended by the mind, it is extremely difficult to measure. Just as with the four meanings such as "incomparable," no one can understand, nor can anyone see and realize it, so how could it appear? Because it abides in the Suchness of non-appearance. Secret Lord, from the ten states of existence where nothing exists, whatever is done manifests as the four activities of body, speech, mind, and means. From that Suchness without self-nature, it transforms into a question in the manner of an answer. From such a state, appearing as a Buddha through miraculous transformation is the first question. Similarly, appearing as sentient beings, male and female, caste, various forms, various teachings, and symbols is the seventh question. Different metaphors are the activity of the body. On top of the previous seven questions, adding various activities is the eighth question of the mind. From the side of these various activities, the question of the activity of means is also implied. The subsequent inference is the activity of speech, totaling ten questions. Like these, the many limitless Dharmas, appearing from non-existence to existence, for what purpose do they appear, and for what purpose are they arranged? Thus, a total of ten questions were asked. The second question has four aspects: the answers to the eight questions of various activities, etc., are the activity of the mind; the answer to the subsequent inference is the activity of speech; the second aspect of the answer to various activities is the activity of means; the answer to different metaphors is the activity of the body. The first question has two aspects: detailed explanation and summary. The first question has eight aspects: performing various different activities,
Chinese
使土地增长，使众生增长，使男女增长，使种族增长，使形象多样，使教法多样，使象征多样。第一部分分为两点：给予美好并作简要指示，详细解释其含义。第一部分，从“秘密主”到“因为那是”，表明了这一章阐述了直义。秘密主回答说：兰卡的统治者啊，这个伟大的问题对自身有益，对他人也极为有益。这样给予赞许并赐予意义：这是第九个问题的答案，从没有任何事物可以象征法性真如的十个方面，到所有行为自然成就的真如显现为十个方面，这不会阻止将要解释的任何法显现，因为那没有在任何形式的特征中建立的自性法性真如本身，因此通过自性的理由而成立。第二部分分为三点：解释所调伏的对象，指示行为的基础，实际解释行为。第一部分，从“大城市”到“无形城市”，表明了超越所有十个极端的三个城市的真如，显现为象征十个方面的这个，是为了三个大城市而被调伏，自显现的行为是不可分割的，是不同的事业行为。那么，这三个城市是什么呢？就像这样，接近于所调伏的对象，适用于相同和不同的传承。如果像第一种情况，由于烦恼的意念从内外两者执持于内，所以是半显现的城市；由于六识在内外两者都清晰，所以是全显现的城市；或者，由于阿赖耶识非常细微地运行，所以是无形城市。或者，是语、身、意这三门。因此，也不否认传承中存在三界的种子。如果像第二种情况，是欲界、色界、无色界这三界，其本质是执着的假象显现，而且欲界显现为白天和夜晚两个部分
English
Making the land grow, making sentient beings grow, making male and female grow, making lineage grow, making forms diverse, making teachings diverse, making symbols diverse. The first part is divided into two points: giving what is good and briefly indicating it, and explaining its meaning in detail. The first part, from "Secret Lord" to "because that is," indicates that this chapter elucidates the direct meaning. The Secret Lord replied: O Lord of Lanka, this great question is beneficial for oneself and extremely beneficial for others. Thus, giving approval and bestowing meaning: This is the answer to the ninth question, from the ten aspects of suchness that nothing can symbolize, to the ten aspects of suchness where all actions are naturally accomplished appear, this does not prevent the appearance of any Dharma that will be explained, because that self-nature suchness itself that is not established in any form of characteristic, therefore it is established by the reason of self-nature. The second part is divided into three points: explaining the objects to be tamed, indicating the basis of actions, and actually explaining the actions. The first part, from "great city" to "invisible city," indicates that the suchness of the three cities that transcends all ten extremes, appearing as symbolizing ten aspects, this is for the sake of the three great cities to be tamed, the self-manifesting actions are indivisible, and are different activities of deeds. So, what are these three cities? Like this, approaching the objects to be tamed, it applies to both the same and different lineages. If like the first case, because the afflicted mind holds inward from both inside and outside, it is the half-manifest city; because the six consciousnesses are clear in both inside and outside, it is the fully manifest city; or, because the Alaya consciousness moves very subtly, it is the invisible city. Or, it is the three doors of speech, body, and mind. Therefore, it is not denied that the seeds of the three realms exist in the lineage. If like the second case, it is the three realms of desire realm, form realm, and formless realm, whose essence is the appearance of clinging's imputation, and the desire realm appears as two parts of day and night
Chinese
一半显现的城市和色界是：身体和处所的光明自身无相显现的缘故，是普现的城市；无色界是：处所身体为其他所不能明显见到的缘故，是极其超离数量的不显现的城市。词义是：一切聚集和扩展，因此称为城市。其中，三界是外面的城市，身语意三是里面的城市，烦恼意、六识、阿赖耶三是秘密的城市。第二是，从《楞伽经》的“……”到“成为处所”之间所表示的，其中，为了消除所化和加持的事业二者在体性上是不同的怀疑，显示了事业的基础。楞伽的主人，三界的城市自身体性是法性，是真如，因此无有实体而普于一切，因此称之为法界。那是什么理由呢？因为什么是法界，什么是三界的自性，这二者体性相同，因为没有观察到三界之外的法性。因此，无二的意义自身就是第二事物，是种子、道和果所有法显现和产生的门，是密咒自性事业一切的处所，是所有如是之法的基或因的法界三界的真如。第三有二：略说和广说。第一是，从《楞伽经》的“……”到“秘密的门”之间所表示的。楞伽的主人，为了三界而显现三门是：例如，欲界的大瑜伽从一开始就没有离开无二的状态，因此显现持明的门；色界的阿努瑜伽见到其意义如何安住，是明智的门；无色界的阿底瑜伽现证了其意义，因为不可言说，是秘密的门，也成为三种瑜伽的意义，因此，三界显现也应如次第般结合。第二有三：宣说持明的门，显示明智的门，秘密的门