English
Thus it is said. Because of the reasoning, it is called Samantabhadra. Since all dharmas appear as wisdom, the body and wisdom are spontaneously accomplished. In the state of not having dualistic grasping, the realm of activity is completely pure, hence it is called Samantabhadra. Its activity is the five direct perceptions of unceasing self-appearance. These are unmixed and completely perfect in awareness. 'Perfect' means that in the state where everything appears as self-awareness, there is no object or subject, so for those who are free from the knower and the known, it is called great direct perception. The five direct perceptions, which do not waver from that very nature, are called the sixth from the perspective of the distinction of clarity. The deeds of taming with merit are inconceivable, such as: 'All bodies are inconceivable,' and so on. Among them, 'all' means all those to be tamed, that is, the sentient beings of the six realms and all those on the path. The commonality of those to be tamed and those who tame is 'all' in all times. Because the Muni has spontaneously accomplished great compassion, 'the body is inconceivable' means that from the perspective of those to be tamed, 'inconceivable' is a variety. In the pure body, there are also the peaceful and the wrathful. The peaceful have two: the enjoyment body and the emanation body. These also have inconceivable mandalas and wheels. The enjoyment body residing in Akanishta and the emanation body appearing before the sentient beings of the six realms, that is, the Muni, the Bhagavan, and the kings of gods and humans, and even the appearance of the form of a mosquito to a mosquito, all are inconceivable. The wrathful ones, also the subtle mothers emanated from the mandala of Heruka, are also a multitude of emanations, appearing in any form in the realm of taming those to be tamed. Those who tame with matter also gather the appearance of matter. The essence is inconceivable, such that the activities performed in this way, no matter what form they appear in, are free from object and subject, and the doer and the done are unceasing, unattached, and without distinction. 'All minds are inconceivable' has already been explained. Mind is self-born wisdom, the essence of the two wisdoms, how the equality of intention is inconceivable, and the unceasing wisdom, knowing as many as there are to be tamed, and knowing the last moment from the beginningless time of one to be tamed, and which of the four methods of taming activities is used to tame, and which moment of time, earlier or later, is used to know the time, and so on.
Chinese
如表达分解之词语，并非次第而是瞬间圆满一切，即是了知不可思议之类别与不可思议之本体无别。摄集勇健行之等持与金刚喻之等持等等等持之类别。所谓周遍面不可思议，即是已周遍宣说。面者，一大能仁之身安住，为千调伏众围绕，从各方观看，皆不见导师之背，一切皆成面。一切调伏众之面，皆思惟导师正直之鼻梁唯向我示现，唯于我心念，唯以眼观。不可思议者，以导师之身唯是自生之故，自生之智慧，调伏众有多少，即如是显现，故类别不可思议。本体无显现之能显与所显，故不可思议。应知上下之自性词语皆是摄集之词，应与一切文句相合。所谓周遍语等，一切皆同。语有本体与类别二者。本体是五语任运成就之自性，是自明之体性，超越所缘之境，故不可思议。类别是语声支分三百六十等，如天之语言与龙及夜叉之语言等，与六道粗细不可思议之众生之语言相符而显现，彼是能诠，故不可思议。彼等显现之所调伏众是不可思议之无量法界之地界量之所调伏众，于彼等之前，调伏者亦如前所说，以功德与事业不可思议，与所调伏众相符无量。此处宣说普贤之教法，故六能仁亦是彼之支分，以显现之故，于六道世界之十方一切处，与法界平等而显现。以理调伏，总说语之事业，即是一切皆如此，所谓以调伏之力，即是说，一切语之表达皆可总摄如此，即是以调伏之力量。
English
Like the terms expressing division, not in sequence but perfecting everything in an instant, is knowing the indivisibility of inconceivable categories and inconceivable essence. It also gathers the categories of samadhi, such as the samadhi of courageous conduct and the vajra-like samadhi. The term 'inconceivable all-faces' has already been explained as 'all-faces'. 'Face' means that when a single body of the Great Sage abides, surrounded by a thousand beings to be tamed, and when viewed from all directions, the Teacher's back is not seen in any way, but everything becomes a face. Each of the beings to be tamed thinks that the Teacher's straight nasal passage is shown only to me, that he only thinks of me in his heart, and that he only looks at me with his eyes. 'Inconceivable' means that because the Teacher's body is only self-arisen, the self-arisen wisdom appears as much as there are beings to be tamed, so the categories are inconceivable. The essence has no appearing subject or object, so it is inconceivable. It should be understood that the words of the above and below are words that gather the characteristics of the words themselves. Apply it to all the texts. The term 'all speech' and so on are all the same. Speech has two aspects: essence and categories. The essence is the nature of the spontaneously accomplished five speeches. It is self-illuminating and transcends the object of focus, so it is inconceivable. The categories are the three hundred and sixty branches of speech sounds, such as the languages of gods, nagas, yakshas, and so on. It appears to be in accordance with the languages of the six realms, both subtle and gross, which are inconceivable. It is expressive, so it is inconceivable. The beings to be tamed who appear are the inconceivable, countless beings to be tamed, the measure of the expanse of the realm of dharma. In front of them, the tamers are also as mentioned above. Because the qualities and activities are inconceivable, they are infinitely in accordance with the beings to be tamed. Here, because the teachings of Samantabhadra are explained, the six Buddhas are also branches of it. Because of the power of appearance, in all ten directions of the six realms, they appear equally with the realm of dharma. Briefly stating the activity of speech, which tames with reason, is that everything is like this. The term 'by the power of taming' means that all expressions of speech can be summarized like this: by the power of taming.
Chinese
如是说，高低乘的内部差别无论如何显现，都是以调伏所化之差别，随所化之意乐而显现，故称为调伏之自在。天与人的乘等，所谓乘，是获得解脱果位之方便力量，以道之究竟为果，故宣说彼即是乘之体性。此五乘是所化有情上中下五根器的名言。差别有五种，即连带赞叹心，舍弃黑业，唯修持十善，并在其上修持慈悲喜舍四无量之不动摇业，由此获得欲界天人与上二界之果位。声闻乘，声闻进入自己体性的道，直至未得果位之间，从佛陀和阿阇梨处听闻佛法，故名声闻。修持乘，道的体性有四，即见解是了悟苦集等四谛之义。修习是遮止六聚，于内修习止息。行持是舍弃罪恶等一切应舍弃之法，修持十善等一切应修持之法，唯为自己从轮回中解脱之义。道之究竟果位是获得圣者阿罗汉，如海浪消退融入水中般，唯是寂静无分别。独觉乘，独觉佛之所依补特伽罗于加行道时，在下忍位以下与小乘相同，之后区分种姓，进入独觉佛之道，以不依赖阿阇梨之愿力，在即将获得果位时，不依赖阿阇梨，以观察如人死后之骨头般的物体，而获得等持，由此成就独觉佛之果位。其中也有四种乘，即见解是内执之心刹那执持，与声闻相同。外境所取之境也执持微尘许为胜义，胜于声闻，即色蕴是法之一分，因此内之蕴未成立微尘，而证悟胜义。修习之等持是内外之缘起
English
Thus it is said that however the internal differences of the higher and lower vehicles may appear, they appear according to the inclinations of those to be tamed, due to the distinctions in taming those to be tamed, and therefore it is called the freedom of taming. The vehicle of gods and humans, etc., the vehicle is the means and power to obtain the fruit of liberation, with the ultimate path as the fruit, so revealing that is the nature of the vehicle. These five vehicles are the expressions for the five faculties of beings to be tamed, superior, middling, and inferior. There are five distinctions, namely, abandoning black deeds with praise of mind, practicing only the ten virtues, and on top of that, cultivating the unwavering actions of the four immeasurables of loving-kindness, compassion, joy, and equanimity, thereby obtaining the fruits of gods and humans in the desire realm and the two upper realms. The Hearer Vehicle, the Hearer enters the path of his own nature, and until he obtains the fruit, he listens to and hears the Dharma from the Buddha and the Acharya, hence the name Hearer. Practicing the vehicle, the nature of the path has four aspects: the view is the understanding of the meaning of the four truths, such as suffering and its origin. Meditation is to block the six aggregates and cultivate cessation internally. Conduct is to abandon all that should be abandoned, such as sins, and to practice all that should be practiced, such as the ten virtues, solely for the sake of one's own liberation from samsara. The ultimate fruit of the path is the attainment of the Arhat, the noble one, like a wave receding into the water, it is only peaceful non-conceptualization. The Pratyekabuddha Vehicle, the individual who is the basis of the Pratyekabuddha, during the path of application, is similar to the Lesser Vehicle up to the stage below the middle forbearance, and then distinguishes the lineage and enters the path of the Pratyekabuddha. Due to the power of not making aspirations relying on the Acharya, when about to obtain the fruit, without relying on the Acharya, he attains Samadhi by contemplating an object like the bones of a dead person, and thereby accomplishes the fruit of the Pratyekabuddha. There are also four vehicles in it, namely, the view is that the internally grasping mind grasps momentarily, which is similar to the Hearer. The externally grasped object also grasps even a minute particle as ultimate truth, which is superior to the Hearer, namely, the form aggregate is one aspect of the Dharma, therefore the internal aggregate does not establish minute particles, and realizes the ultimate truth. The Samadhi of meditation is the interdependence of inner and outer
Chinese
通过十二缘起逆转老死，通过对治无明来断除。就像禅定中的灯火熄灭一样，灯火因灯油耗尽而熄灭，同样，断除无明，轮回的延续就被阻止。这是对空性之流的修习。行为与声闻乘相符。果报是获得如意自在的殊胜之地，远离轮回的过患即是殊胜的安乐。先前凭借了悟色蕴无自性的力量，能够通过身体的门径利益众生，例如，上身燃火，下身涌水等等，以神通来利益众生。因为没有证悟心无我，所以不能说法。先前在即将获得果位时，由于没有向老师祈愿，所以不会出现在佛陀面前。在没有佛陀住世的世间界中利益众生。菩萨乘，菩萨是指，从发菩提心直到获得见道，都包括在内。也包括具有大乘种姓的一切众生。乘是指修习其宗义的体性。见地是了悟二无我的意义。修习是了悟意义的真谛，远离戏论，如同虚空一般，在十地中次第地由低到高地增长。行为是通过四摄法和六度来利益自他的。果报是普光地，具有平等性。无上乘是指，外内六部，外道有事部，瑜伽部和方便部三种，内道有三种和六种。了悟因果无别的意义后，将果作为道来修持，修习空性是法身，修习本尊身是报身，三摩地的收放是化身。通过对三身作为道来修习而达到究竟，因为没有比这更高的乘，所以称为无上。其中又可以分为，无上的见地和无上的行持，在此不广说。通过暗示可以了解外道的密法，主要阐述内道的密法。无上的见地是了悟一切法无二，并且是离于所缘的。无上的修习是法性，没有能缘和所缘，觉性是自明的。