English
He acts by emanating emanations in ten directions. He acts because everything arises and everything is produced, and he is perfect in acting. He is complete because he transcends all outer, inner, and secret things. He is complete because realization dawns simultaneously on the objectless meaning. He is complete in the power of awareness because he does not fall to the side of permanence or annihilation and has no coming or going. He is complete because he is beyond the mind, is not made, is free from the side of analysis, and arises in himself. He is complete because he realizes his own benefit and explains the great benefit of others. He is complete because all actions transcend all actions and agents. He is 'pa' because he transcends objects and the wisdom of emptiness is inherent in him. He is 'pa' because emptiness is unceasing and distinctly clear. He is 'pa' because wisdom is unceasing and enjoys means. He is 'pa' because he is clear but non-conceptual and without grasping. He is 'pa' because ornaments and attire hold their own characteristics. He is 'ku' (body) because he is free from grasping, self-luminous, and abides in essence. He is 'ku' (body) because colors appear and hold their respective characteristics. He is 'ku' (body) because the very meaning of vajra is endowed with meaning. He is 'ku' (body) because he realizes meaning and each has its own characteristics. He is 'ku' (body) because he is clear everywhere, without outer or inner. He is 'ku' (body) because his essence is unchanging and colors are distinctly clear. He is 'ku' (body) because his nature is clear and unscattered, and compassion arises in ten directions. Thus he spoke. Thus, from the Great Tantra of Self-Arising Awareness, the twelfth chapter, "The Chapter on the Enjoyment Body." Then, again, the Lord of Secrets asked: "O, O, Blessed Vajradhara! If the abiding state of the enjoyment body is such, then what is the manner of appearance of the emanation body? Please, great hero, bestow your speech!" Thus he asked. The Blessed Vajradhara spoke: "O, Secret Lord, listen! I will show you how to dispel the mind's thoughts. The characteristics of the emanation body are: accomplishing activities and performing activities. These are considered to be two types. That is, the teaching is like this: The emanation body of accomplishing activities is: one's own lineage is liberated, manifestly enlightened, and then emanates. Outer and inner activities are accomplished, and this is considered the emanation body of accomplishing activities. The emanation body of performing activities is: to whomever is to be tamed, he shows himself there, and emanates in the guise of whichever of the six teachers of the six realms he may be. He also appears to be in harmony with the languages of others and gods, etc., but the meaning is like the above. He is not confused about the benefit of others, and is able to transform into anything. He appears to be in harmony with others, benefiting beings.
Chinese
以寂静调伏。 烦恼自然消失时， 习气如身体般显现。 对于时机成熟的众生， 示现真实的大义。 对于需要调伏的众生， 与其相应，在天界如帝释天， 在非天界如善巧的编织者，在人间如释迦牟尼， 在畜生道如鹿王， 在饿鬼道如口中喷火者， 在地狱道如阎罗法王般化现并宣说佛法。 显现。 通晓一切语言， 以天神的语言等，与其各自相应地宣说佛法，以何种语言就示现何种语言。 化现为天神等的形象，以相应的方式调伏。 对某些声闻乘，以言辞之门，开示舍弃贪欲等烦恼。 对某些，以缘起之门开示。 对独觉乘，开示舍弃我慢，对某些，以发愿和行持之门开示。 以菩萨乘，开示舍弃嗔恨，对某些，以生起之门开示。 以克里亚瑜伽，开示舍弃愚痴，对某些，以二者之门开示。 以上瑜伽，开示舍弃嫉妒，对某些，以五种菩提开示。 瑜伽，开示舍弃愤怒，对某些，以三种等持开示。 玛哈瑜伽，转变烦恼，对某些，开示法界和智慧。 阿努瑜伽，认为应利用烦恼，大圆满的意义是阿底瑜伽，开示烦恼于本位清净，不会从某些之外产生。 不会对根器低劣者宣说。 对某些显现。 其宣说方式如下： 对于堪能成为密咒法器者，以大圆满其他宗义的方式开示，对某些，只开示为禅修者。 对某些，开示为无知空性，空性彻底断灭。 对某些，开示为无知如顽石，除了顽石之外什么都没有。 对某些，开示为唯有觉性，说除了觉性之外什么都没有。 对某些，开示为心即觉性，心即是佛的单方面观点。 对某些，开示为阿赖耶识即法身，阿赖耶识即是大法身。 对某些，开示为无善无恶。 对某些，开示为禅修者。 对某些，开示为无有禅修。 如是，示现者化身， 无上密咒的， 此义因超越某些而未曾宣说。 现在不宣说，未来也不会宣说。 过去和，未来和现在。
English
It is subdued by stillness. When afflictions naturally disappear, Habitual tendencies appear like a body. For sentient beings whose time has come, It reveals the true great meaning. For those beings who need to be tamed, In accordance with them, in the realm of gods, like Indra, in the realm of asuras, like the skillful weaver, in the human realm, like Shakyamuni, in the animal realm, like the deer king, in the realm of pretas, like the one with flames in their mouth, in the hell realm, like the Dharma King Yama, it emanates and teaches the Dharma. Appearance. Knowing all languages, With the language of gods, etc., teaching the Dharma in accordance with each one, showing whatever language is spoken. Emanating in the form of gods, etc., taming in accordance with what is appropriate. To some Shravakas, through the door of words, it teaches to abandon afflictions such as desire. To some, it teaches through the door of dependent origination. To Pratyekabuddhas, it teaches to abandon pride, to some, it teaches through the door of aspiration and practice. With the Bodhisattva vehicle, it teaches to abandon hatred, to some, it teaches through the door of generation. With Kriya Yoga, it teaches to abandon ignorance, to some, it teaches through both doors. With Upa Yoga, it teaches to abandon jealousy, to some, it teaches with the five kinds of Bodhi. Yoga, it teaches to abandon anger, to some, it teaches with the three samadhis. Maha Yoga, it transforms afflictions, to some, it teaches the Dharmadhatu and wisdom. Anu Yoga, it believes that afflictions should be utilized, the meaning of Dzogchen is Ati Yoga, it teaches that afflictions are pure in their own place, and will not arise from anything else. It is not spoken to those with inferior faculties. It appears to some. The way of teaching is like this: For those who are capable of becoming vessels for secret mantras, it teaches in the manner of other Dzogchen tenets, to some, it only teaches as meditators. To some, it teaches as unknowing emptiness, emptiness completely cut off. To some, it teaches as unknowing like a stone, there is nothing other than a stone. To some, it teaches as only awareness, saying there is nothing other than awareness. To some, it teaches the one-sided view that mind is awareness, mind is Buddha. To some, it teaches that Alaya is Dharmakaya, Alaya is the great Dharmakaya. To some, it teaches neither good nor evil. To some, it teaches as meditators. To some, it teaches without meditation. Thus, the emanation of the one who shows, The supreme secret mantra, This meaning was not spoken because it transcends some. It is not spoken now, and will not be spoken in the future. Past, future, and present.
Chinese
即使他们有时会说，在没有阿罗汉、辟支佛、经部，以及没有小乘之名、心智迟钝、小乘、不信仰者、诽谤者、声闻等污垢之中，将宣讲这无上大圆满乘的意义。因此，对凡夫俗子和声闻等心智低下者保密。无论谁具备这些品质，都可以被认为是行事的化身。如是说。然后，密主又说道：啊！具有大慈悲者，既然化身有这样的区别，那么化身的定义是什么？如是问。然后，薄伽梵大慈悲者说道：啊！秘密主，你听着。要知道这些是化身的定义。为了与世间众生相符，所以是化身。因为能够成办利益，所以也是化身。因为能够成办一切事业，所以也是化身。因为能够将从众生中觉醒者度脱到无生界，所以也是化身。因为在一个刹土中短暂存在，所以也是化身。因为慈悲无偏地显现，所以也是化身。因为愤怒和暴烈，所以也是化身。因为寂静和调伏，所以也是化身。因为众生视其为美丽，所以也是化身。然后，密主又说道：啊！薄伽梵，具有身和智慧的自性，请您宣说化身的观察方法。如是问。薄伽梵说道：啊！秘密主，听着。应如是知晓化身的观察方法：行走时眼睛不向别处看，后颈的毛发向右盘旋成一束，心间有金刚的形状，出生在王族或高种姓中。无论行为如何，都随顺而行。无论说什么，都不执着于此。不追求自己的欲望。自然没有作为和执着。任何众生
English
Even if they sometimes speak, in the absence of Arhats, Pratyekabuddhas, Sutras, and without the name of Hinayana, those of dull mind, the Lesser Vehicle, non-believers, slanderers, and the impurities of Sravakas, this meaning of the unsurpassed Great Perfection Vehicle will be proclaimed. Therefore, keep it secret from ordinary beings and those of lesser minds such as Sravakas. Whoever possesses these qualities, that person is considered an emanation who performs actions. Thus it was said. Then, the Lord of Secrets spoke again, saying: O, O, possessor of great compassion, since the distinctions of emanations are such, what is the definition of an emanation? Thus he asked. Then, the Bhagavan, possessor of great compassion, spoke thus, saying: O Secret Lord, listen. Know that these are the definitions of an emanation. Because it appears in accordance with the beings of the world, it is an emanation. Because it is capable of accomplishing benefit, it is also an emanation. Because it is capable of accomplishing all actions, it is also an emanation. Because it is capable of liberating those awakened from beings into the unborn realm, it is also an emanation. Because it exists briefly in a single realm, it is also an emanation. Because compassion arises impartially, it is also an emanation. Because of wrath and fierceness, it is also an emanation. Because of peace and tranquility, it is also an emanation. Because beings see it as beautiful, it is also an emanation. Then, the Lord of Secrets spoke again, saying: O Bhagavan, possessor of the nature of body and wisdom, please speak of the methods for examining an emanation. Thus he asked. The Bhagavan said: Oho, Secret Lord, listen. The methods for examining an emanation should be known as follows: when walking, the eyes do not wander elsewhere, in the nape of the neck there is a single swirl of hair spiraling to the right, in the heart there is the shape of a vajra, and the place of birth is in a royal lineage or among those of high caste. Whatever the conduct, it is in accordance with it. Whatever is said, there is no attachment to it. One does not pursue one's own desires. Naturally, there is no effort or grasping. Any sentient being