Chinese
正是进入。这实际上是秘密身的行为，但也不是不希望是化身和受用身的行为。第七是，从《楞伽经》的“到显现为小”之间所说。第六个回答是什么呢？《楞伽经》的 обладатель，为了三个城市而显现三种显现，即，以其自身为缘，显现大乘密宗，以执持它为缘，由于根器不定，显现各种不同的乘门，以进入它为缘，显现因明的小乘。这些是依次为了仅凭证悟真如不动就足够，为了证悟无我的智慧之方便和门径多方显现，为了依靠行持而引导，是相符之理。即使在同一种因的情况下，因为确定是为了上面所说的三种解脱之缘故，所以不会有疑惑。但在异种因的情况下，如果无色者依赖于自己的禅定之身，就没有密宗的根器，如果对欲界有贪执者宣说密宗方便之门，那么在此处显现小乘就有很多矛盾，如果这样认为，那么之前已经消除了疑惑，这不是局限性的教法。第八有五种：以三种三摩地来表示，以三种佛塔来表示，以三种坛城来表示，以三种咒语来表示，以三种体性来表示。第一是，从《楞伽经》的“到因之三摩地”之间所说。这些是第七个回答，即《楞伽经》的 обладатель，为了三个城市而显现为三种三摩地，是这样，即，为了根本的阿赖耶识而宣说真如三摩地，主要调伏无色界，为了执持它的烦恼意而宣说普现三摩地，主要调伏色界，为了进入它的六识而宣说种子字 嗡(藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) 阿(藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) 吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 等因之三摩地，主要调伏欲界。这三种智慧是三种三摩地的意义将在后面阐述，为了不同的意义而以相符的方式来表示，这些意义很容易理解。第二是，《楞
English
It is the very act of entering. This is actually the activity of the secret body, but it is not that it is not also desired as the activity of the emanation body and the enjoyment body. The seventh is what is taught from "Lankas" to "appearing small." What is the sixth answer? The owner of Lanka, the three appearances manifested for the sake of the three cities, that is, with that itself as the cause, the Great Vehicle Secret Mantra is manifested, with holding it as the cause, because the capacity is uncertain, various different vehicle doors are manifested, and with entering it as the cause, the Small Vehicle of reasoning is manifested. These are in order, in order to be satisfied with realizing the suchness that does not move, and in order for the means and doors of the wisdom of realizing selflessness to appear in many ways, and in order to guide by relying on conduct, it is a compatible manner. Even in the case of the same cause, because it is certain for the sake of the three causes of liberation mentioned above, there will be no doubt. But in the case of different causes, if the formless one relies on his own samadhi body, there is no capacity for secret mantra, and if the door of secret mantra means is spoken to those who are attached to the desire realm, then there are many contradictions in manifesting the Small Vehicle here, if you think so, then the doubt has been dispelled before, this is not a limited teaching. The eighth has five: representing three samadhis, representing three stupas, representing three mandalas, representing three mantras, representing three characteristics. The first is what is taught from "Lankas" to "samadhi of cause." These are the seventh answer, that is, the owner of Lanka, the three samadhis manifested for the sake of the three cities are like this, that is, for the sake of the root alaya consciousness, the suchness samadhi is taught, mainly subduing the formless realm, for the sake of the afflicted mind that holds it, the all-appearing samadhi is taught, mainly subduing the form realm, and for the sake of the six consciousnesses that enter it, the seed syllables Om(藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) Ah(藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) Hum(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) etc. samadhi of cause is taught, mainly subduing the desire realm. The meaning that these three wisdoms are three samadhis will be explained later, and it is taught in a compatible way for different meanings, and the meanings of these are easy to understand. The second is, Lan
Chinese
从“楞伽”开始，到“佛塔”为止所指示的意义是：楞伽的主人，为了三座城市显现出三座佛塔，是这样指示的：远离心之智慧显现的标志，金刚和轮等等的特征是心的佛塔；身显现为手印，各种形象是身的佛塔；语显现为教法，经书是语的佛塔，这三者是佛塔。而且，一种传承的显现方式是，阿赖耶识远离显现，意显现为手印，五根的行境中显现，这很容易理解。在三界中显现为共同之处。第三个是，从“楞伽”开始，到“坛城”为止所指示的意义是：楞伽的主人，为了三座城市显现出三个坛城，是这样指示的：本来自然成就的自性坛城；自明自显的禅定坛城；实际模仿而绘制的形象坛城显现。安住于一种传承，象征着禅修，或者是一种共同之处，这很容易理解。第四个是，从“楞伽”开始，到“真言”为止所指示的意义是：楞伽的主人，为了三座城市显现出三种咒语，是这样指示的：诸佛母是智慧的自性，深奥且难以理解，因此是秘密真言；诸佛父是方便的自性，成为明咒之王，因此是明咒；为了方便和智慧无二，采取结合的方式，因此是总持真言。或者，三种字的意思是：第二和第三，以及第一；或者第二，以及第一；或者第一和第三，即自性自然成就的如来藏（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵）；本来如是，无垢且不可分割的自性（藏文：མཱུྃ，梵文天城体：मुं，梵文罗马拟音：mūṃ，汉语字面意思：穆）；根本菩提心，远离行境，难以思议（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。如果按照名声来说，就如同共同的论典一样。第五个是，从“楞伽”开始，到“因”为止所指示的意义是：楞伽的主人，为了三座城市，指示了三种特征的象征。按照一种传承的说法，五根是果，二元意是缘，阿赖耶
English
From "Lanka" onwards, up to "Stupa," it indicates that the lord of Lanka, for the sake of the three cities, manifested three stupas, which are shown as follows: The signs of the wisdom of the mind, free from appearance, such as the vajra and the wheel, are the stupas of the mind; the body appears as mudras, and the various forms are the stupas of the body; the speech appears as teachings, and the scriptures are the stupas of speech, these three are the stupas. Moreover, the way of appearance of a single lineage is that the Alaya-consciousness is free from appearance, the mind appears as mudras, and it appears in the realm of the five senses, which is easy to understand. It appears as a common aspect in the three realms. The third is, from "Lanka" onwards, up to "Mandala," it indicates that the lord of Lanka, for the sake of the three cities, manifested three mandalas, which are shown as follows: The naturally accomplished self-existent mandala; the self-aware and self-luminous samadhi mandala; and the image mandala that is actually imitated and drawn. Abiding in a single lineage symbolizes meditation, or it is a common aspect, which is easy to understand. The fourth is, from "Lanka" onwards, up to "Dharani," it indicates that the lord of Lanka, for the sake of the three cities, manifested three mantras, which are shown as follows: The goddesses are the nature of wisdom, profound and difficult to understand, therefore they are secret mantras; the gods are the nature of skillful means, becoming the king of knowledge, therefore they are vidya mantras; because skillful means and wisdom are non-dual, taking the form of union, therefore they are dharani mantras. Or, the meaning of the three syllables is: the second and third, and the first; or the second, and the first; or the first and third, that is, the naturally accomplished essence of the Sugata (Tibetan: ཨཱོཾ，Sanskrit Devanagari: ओम्，Sanskrit Romanization: oṃ，Literal Chinese meaning: Om); the nature that is originally as it is, stainless and indivisible (Tibetan: མཱུྃ，Sanskrit Devanagari: मुं，Sanskrit Romanization: mūṃ，Literal Chinese meaning: Mu); the root bodhicitta, free from the realm of activity, difficult to conceive (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hum). If according to fame, it is like the common treatises. The fifth is, from "Lanka" onwards, up to "Cause," it indicates that the lord of Lanka, for the sake of the three cities, indicated the symbolism of the three characteristics. According to a single lineage, the five senses are the result, the dualistic mind is the condition, and the Alaya-
Chinese
是因的形态啊。然而以数量相同的方式来表示，因为三者共同存在于一个之中，所以应当将它们应用于一切。第二是，从《楞伽经》的“到完全显现”之间所说，楞伽的主人，为了他们等三大城市而做的事情完全显现，那些是心的事业完全显现。如果如实地理解这些意义，那么从一切事业之王第七品续部中说：自明智慧善逝的心，不忘不散，领悟意义的精髓。自明离戏无执的智慧中，产生方便大乐菩提心。以大悲普及一切，成就利生之义，心的事业是，开启黑暗之门，将舵转向向上。智慧心的功德说不尽，如其所思是智慧之海，思之诀窍显现于心。谁若证悟这确定的意义，并且对意义熟练的大丈夫，无论如何思考，都会融入思之虚空。也能做其他有情的事情，如实符合意义，如佛所说。如是等等所说，因此将能自在心的事业圆满的功德，应反复思维广大圆满的心部大海的甚深密意。品名是：于诸佛意总集大经中，开显大秘密经之隐义，圆满开示心之事业品第三十九之义。第二，对于推测之回答，宣说语之事业，分为三：略示、广说、结尾。第一是，从“此后又”到“说”之间所说，此品宣说正义。此后又是导师秘密主，召唤集结者楞伽之主，为了开示最后推测之义而说，即是开示。第二分为二：将安住于出世间乘者引入此大秘密，将其他世间人引入此殊胜大乘之门。
English
It is the form of cause. However, it is expressed in the same number, because the three are common in one, so they should be applied to everything. The second is, from the Lankavatara Sutra's "to complete manifestation" is stated, the master of Lanka, for the sake of the three great cities, the things done are completely manifested, those are the deeds of the mind are completely manifested. If one understands these meanings as they are, then from the seventh chapter of the Tantra of the King of All Actions it says: The self-aware wisdom of the Sugatas' minds, unforgetting and unscattered, realizes the essence of meaning. In the self-aware, free from elaboration, ungrasping wisdom, skillful means, great bliss, and Bodhicitta arise. With great compassion, it pervades everything, accomplishing the meaning of benefiting beings, the deeds of the mind are: opening the door of darkness, turning the rudder upwards. The merits of the wisdom mind cannot be exhausted, as its thoughts are an ocean of wisdom, the key points of thought appear in the mind. Whoever realizes this definite meaning, and that great person who is skilled in meaning, no matter how he thinks, will merge into the space of thought. He can also do things for other sentient beings, truly in accordance with the meaning, as the Buddha said. As it is said and so on, therefore, one should repeatedly contemplate the profound secret meaning of the vast and complete mind-ocean of the mind-section, which will be able to freely possess the complete merits of the deeds of the mind. The title of the chapter is: In the Great Sutra of the Collection of All Buddhas' Intentions, the meaning of the thirty-ninth chapter, which reveals the hidden meaning of the Great Secret Scripture and fully explains the deeds of the mind, is clearly explained. Second, in response to the inference, the speech activity is explained, divided into three: brief explanation, detailed explanation, and conclusion. The first is, from "Then again" to "said" is stated, this chapter declares the direct meaning. Then again, the teacher, the Lord of Secrets, summoned the collector, the Lord of Lanka, and spoke in order to reveal the meaning of the final inference, which is the teaching. The second is divided into two: those who dwell in the transcendental vehicle are brought into this great secret, and other worldly people are brought into this supreme great vehicle gate.
Chinese
哦。第一部分有五个方面：将密宗行者引入真如，将独觉引入显现之门，将声闻引入修学之门，将唯识宗引入见地之门，将中观宗引入虚空金刚。第一方面，从“楞伽之主”到“虚空不被鬼吃”之间讲述了：楞伽之主，还有以利他之行，特别是安住于前方便密咒后方便和玛哈瑜伽的佛陀，通过允许安立不相符之处，为了真正的伟大的秘密咒语之行，完全宣说了殊胜瑜伽士们的意图。圆满正觉诸佛的意旨深处，殊胜的密咒大乘本身，一切事物都融入了无生菩提心之中，因为没有其他的原因，所以通过见地如此证悟，通过行持，对于任何事物都不存在扬弃的取舍，而是进入平等性之中，安住于不迁变之中，因此无疑会获得金刚虚空平等的殊胜法身，所以毫无疑问地如是行持见地和行持吧。第二方面，从“楞伽”到“确定无疑”之间讲述了：楞伽之主，还有与前文相同，将独觉引入密咒的意义是：恒时进入或确定独觉的种姓，因为生于欲界，具有思辨，不依赖上师而获得菩提，为了引导独觉们进入伟大的秘密咒语大乘，身体的幻化显现不间断地显现，与意旨金刚般不可摧毁的意义相符地执持，因此宣说了这大乘的秘密教言。而且，语的自性是自证的金刚，无为法本身远离言说，因此没有文字而不说法，身的自性是自证的金刚，自生智慧，自显现的游舞，以显现寂静和忿怒本尊等任何形象的神变来利益他众和示现事业，通过这种方式引导独觉的补特伽