English
The city of half-appearance and the form realm: because the light of body and place itself appears without characteristics, it is the city of universal appearance; the formless realm: because the place-body cannot be clearly seen by others, it is the city of non-appearance, which is extremely beyond number. The definition is: because everything gathers and spreads, it is called a city. Among them, the three realms are the outer city, the three of body, speech, and mind are the inner city, and the three of afflictive emotions, mind, six consciousnesses, and alaya are the secret city. The second is indicated by the passage from "Lankavatara..." to "becomes the place." Here, in order to dispel the doubt that the activities of those to be tamed and blessings are different in nature, the basis of the activities is shown. Lord of Lanka, the three cities of the realms themselves are the nature of reality, which is suchness, so because there is no entity and it pervades all, it is called the Dharmadhatu. What is the reason for this? Because what is the Dharmadhatu and what is the nature of the three cities are the same in essence, because no Dharma nature other than the three realms is observed. Therefore, the meaning of non-duality itself is the second thing, the door through which all the dharmas of seed, path, and fruit appear and arise, the place of all the activities of the nature of secret mantras, the Dharmadhatu, which is the basis or cause of all such dharmas, the suchness of the three realms. The third has two parts: brief explanation and detailed explanation. The first is indicated by the passage from "Lankavatara..." to "the secret door." Lord of Lanka, the three doors that appear for the sake of the three realms are: for example, in the desire realm, Maha Yoga never separates from the state of non-duality from the beginning, so the door of mantra appears; in the form realm, Anu Yoga sees how its meaning abides, it is the door of wisdom; in the formless realm, Ati Yoga realizes its meaning, because it is unspeakable, it is the secret door, and it also becomes the meaning of the three yogas, therefore, the appearance of the three realms should also be combined in order. The second has three parts: explaining the door of mantra, showing the door of wisdom, the secret door
Chinese
门的解释。第一，从《楞伽经》的“以缘起业尽”之间所说，楞伽的主人啊，陀罗尼之门也是，为了三个城市而显现为三种，是这样：在同一个相续的支配下，以阿赖耶识的缘故，三种识不显现为各异；以烦恼意的缘故，产生执著于禅定等的概念；以六根的缘故，对五种欲望的对象进行享用。为了使这些解脱的必要是：第一个，以其自身的缘故，如实之法本来不动摇，即是寂止的意义；中间的，以执著的缘故，法性无论如何也不被遮蔽，以自明的智慧本身，即是胜观的意义；最后的，以进入的缘故，那二者本来无二的果，即是业的尽头。那些成为所知殊胜之物，因此也转变为知的特征，因为那是唯一的真实。在不同原因的支配下，从相似的角度来说，对于无色者来说，法性是自生的，因此以其自身的缘故是寂止；对于色者来说，智慧是自生的，因此以执著的缘故是胜观；对于欲望来说，果是自生的，因此以进入的缘故是业尽，然而完全区分开来也不是。第二，从《楞伽经》的“以执著的缘故业尽”之间所说，楞伽的主人啊，明智之门也是，为了三个城市而显现为三种，是这样：为了不显现的无色界，如实地了悟之后，修习远离沉掉和掉举的寂止；为了显现的色界，见到如实之法的真谛的胜观的意义；为了执著的欲界，将蕴和界等，作为果，无二地转变为身和智慧的自性，显示了业的尽头。第三，楞伽的主人，从“秘密”到“为了…业尽”之间所说，楞伽的主人啊，秘密之门也是，为了三个大城市而显现为三种行为，是这样：不显现的
English
Explanation of the doors. First, from the Laṅkāvatāra Sūtra, between "through conditions, the end of karma," it is taught: Lord of Laṅkā, the door of the dhāraṇī is also, for the sake of the three cities, manifested as three, which is like this: Under the control of a single continuum, due to the condition of the ālaya-vijñāna, the three consciousnesses do not appear as distinct; due to the condition of afflicted mind, concepts arise that grasp at meditation and so forth; due to the condition of the six aggregates, one engages in the objects of the five desires. The necessity of liberating these is: the first, due to its own condition, the suchness of dharma is inherently unmoving, which is the meaning of śamatha; the middle one, due to the condition of grasping, the nature of dharma is in no way obscured, but the self-illuminating jñāna itself is the meaning of vipassanā; the last one, due to the condition of entering, the result of those two being inherently non-dual is the end of karma. Since those have become supreme objects of knowledge, they also transform into the characteristic of knowledge, because that is the only reality. Under the control of different causes, from the perspective of similarity, for the formless, dharma-nature is inherent, therefore due to its own condition it is śamatha; for form, jñāna is inherent, therefore due to the condition of grasping it is vipassanā; for desire, the result is inherent, therefore due to the condition of entering it is the end of karma, but it is not entirely separated. Second, from the Laṅkāvatāra Sūtra, between "for the sake of attachment, the end of karma," it is taught: Lord of Laṅkā, the door of intelligence is also, for the sake of the three cities, manifested as three aspects, which is like this: For the sake of the invisible formless realm, having realized how it is, the śamatha of meditating free from dullness and agitation is taught; for the sake of the visible form realm, the meaning of vipassanā, seeing the truth of suchness as it is, is taught; for the sake of the attached desire realm, the end of karma is taught, transforming the aggregates and elements, etc., as the result, non-dually into the nature of body and jñāna. Third, Lord of Laṅkā, from "secret" to "for the sake of... the end of karma," it is taught: Lord of Laṅkā, the secret door is also, for the sake of the three great cities, manifested as three actions, which is like this: The invisible
Chinese
为了无色界，当真如显现时，无生无灭的寂止得以稳固；为了显现色界的现象，当大智慧显现时，觉性不灭的胜观得以明晰；为了贪执欲界，当二者无二时，分别念显现为果的业之边际得以完全清净，这是从续部的角度来解释的。从乘的角度来解释是：声闻、缘觉和 大乘以因果相联，持明的门半显现因的乘是经部；认为功德和加持显现为天尊是觉性的门，一切显现是外密；由于这六者无法证悟，所以隐秘的门是不显现的内密。而且依次是，由于引导一切生起，因果相联而不失坏的缘故；由于苦行明咒将意义提升的缘故；由于以自在的方便难以衡量，所以三门之名也必定成立。因此，寂止胜观的三边也应如各乘各自的论典中所说的那样来宣说。第二是，从《楞伽经》的“……”到“色身佛和三者”。这表明，第一个回答切断了第一个问题的疑惑，即：什么呢？《楞伽经》的 拥有者，为了三座城市而示现三佛是这样的：或者将一续部或异续部二者结合起来，为了不显现，法性身远离因缘，所以示现为无为的佛；为了显现，法身由积聚而成，所以示现为有为的佛；为了贪执，报身和化身以及秘密身对所化众生显现，所以调伏三界，示现为色身佛和三者。第三是，从《楞伽经》的“……”到“欲界有情”。这表明，第二个回答确定了第二个问题，即：什么呢？《楞伽经》的拥有者，由于三座城市的缘故，显现为三类有情，即：彼者阿赖耶识占主导地位，由于如实见解偏离的缘故，具有三种识的众生是无色界有情；彼执著烦恼意占主导地位是智慧的意义
English
For the sake of the formless realm, when Suchness manifests, the unwavering quiescence of no arising and no ceasing is stabilized; for the sake of the appearance of the form realm, when great wisdom manifests, the clear insight of unceasing awareness is clarified; for the sake of attachment to the desire realm, when the two are non-dual, the extremity of action in which conceptual constructs arise as fruition is completely purified, this is explained from the perspective of the continuum. Explaining from the perspective of the vehicle is: the Hearers, Solitary Realizers, and the Great Vehicle are connected by cause and effect, the gate of mantras, the half-manifesting vehicle of cause, is the Sutra Pitaka; considering qualities and blessings to appear as deities is the gate of awareness, all appearances are outer tantra; since these six cannot be realized, the secret gate is the non-appearing inner secret mantra. Moreover, in sequence, because of guiding all arising, cause and effect are connected and not lost; because of the ascetic knowledge raising the meaning; because of the difficulty in measuring by the means of empowerment, the names of the three gates are also necessarily established. Therefore, the three extremes of quiescence and insight should also be declared as they are known in the respective treatises of each vehicle. The second is, from "Lankavatara" to "the Buddha of form and the three." This shows that the first answer cuts off the doubt of the first question, namely: What is it? The owner of the Lankavatara, manifesting the three Buddhas for the sake of the three cities is like this: either combining one continuum or different continuums, for the sake of non-appearance, the Essence Body is separated from causes and conditions, so it is shown as the unconditioned Buddha; for the sake of appearance, the Dharma Body is formed from accumulation, so it is shown as the conditioned Buddha; for the sake of attachment, the Enjoyment Body and the Emanation Body and the Secret Body appear to the beings to be tamed, so subduing the three realms, it is shown as the Buddha of form and the three. The third is, from "Lankavatara" to "sentient beings of the desire realm." This shows that the second answer confirms the second question, namely: What is it? The owner of the Lankavatara, due to the three cities, appears as three kinds of sentient beings, namely: that which is predominantly the Alaya-consciousness, due to the deviation of seeing things as they are, the beings possessing the three consciousnesses are the sentient beings of the formless realm; that which is predominantly the afflicted mind of grasping is the meaning of wisdom.
Chinese
由于行为过失，具有六种识的众生是色界有情。由于对这些产生执着的六种蕴盛行，行为过失，具有全部八识的众生是欲界有情，显现为这三种。第四，从《楞伽经》的“……”到“是半择迦”之间进行了阐述。第三个回答是：楞伽的主人，由于三个城市的缘故，显现为三种身。哪三种呢？安住于等持之身，远离显现的事物，是无色界的身；极其具有形象，身体粗大显现，是色界的身。这两种是化生的一部分。具有男性和女性的特征，以及被称为半择迦的变性者，具有大势，以及阳痿者等显现，是欲界的身，显现为这三种。第五，从《楞伽经》的“……”到“显现为享用”之间进行了阐述。第四个回答是：楞伽的主人，由于对欲望产生贪执的界，甚至在胜者以下，也显现为任何形象的父母双运，以及安排为子嗣，以及显现为享用五欲。第六，从“那也是如此”到“不使进入”之间进行了阐述。第五个回答是这样的：那也是，从种姓之主嘿汝嘎的心间取出卓迪夏瓦里，并作为嘿嘿的明妃，以及从四种种姓显现为四种明妃的化身，如来也同样作为如来的明妃，以及如所说的忿怒尊斯梅扎，如来也同样作为如来的儿子，以及安住在秘密身巴嘎的子宫中，并且在那里秘密身的行为也是，从方便智慧游戏的加持中，获得秘密真言的真实秘密的定解，从而断除怀疑，断除怀疑后，不再依赖它而返回，秘密身的怀疑消除，是安住于方便的真实，并且致力于这些努力，聚集在一起，因此，通过秘密真言的种姓，加持显现意义的给予，安住于给予，秘密门的根部打开，以及巴嘎的处所打开到一定程度。
English
Due to the fault of actions, beings with six consciousnesses are form realm beings. Due to the prevalence of the six aggregates of attachment to these, and the fault of actions, beings with all eight consciousnesses are desire realm beings, appearing as these three. Fourth, it is explained from "Lanka..." to "is a hermaphrodite" in the Lankavatara Sutra. The third answer is: The lord of Lanka, due to the three cities, appears as three bodies. What are the three? Abiding in the body of samadhi, being separated from manifest phenomena, is the formless body; being extremely endowed with form and appearance, the body appearing gross, is the form realm body. These two are part of the miraculously born. Having the characteristics of male and female, and the one called a hermaphrodite, a changeable one, having great power, and appearing as impotent ones, are the desire realm body, appearing as these three. Fifth, it is explained from "Lanka..." to "appears as enjoyment" in the Lankavatara Sutra. The fourth answer is: The lord of Lanka, due to the realm of attachment to desire, even below the Victorious One, the appearance of any form as father and mother in union, and arranged as offspring, and appearing as enjoying the five desires. Sixth, it is explained from "That is also the same" to "does not cause to enter." The fifth answer is like this: That is also, like taking Kroḍīśvarī from the heart of the lord of the family, Heruka, and making her the consort as Hi Hi, and like manifesting as four consorts appearing from the four families, the Tathagata himself also makes the Tathagata as the consort of the Tathagata, and like the wrathful one Smebrtsegs who is spoken of, the Tathagata also makes the Tathagata as the son of the Tathagata, and abiding in the womb of the secret body Bhaga, and there the activity of the secret body is also, from the blessing of the play of skillful means and wisdom, obtaining the definitive understanding of the true secret mantra itself, thereby cutting off doubt, and after cutting off doubt, no longer relying on it and returning, the doubt of the secret body is eliminated, it is the reality of abiding in skillful means, and engaging in efforts in these, gathering together, therefore, through the lineage of the secret mantra, blessing the giving of permission to manifest meaning, abiding in giving, the root of the secret door is opened, and the place of Bhaga is opened to a certain extent.