English
The essence of taming all is the vehicle of gods and humans, as well as the Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle, gradually combining the former with the latter, entering the secret mantra, thereby combining with the fruit. Because of that reason, what is in accordance is the emanation body, showing various high and low teachers in accordance with each of the six realms. Body, speech, and mind are inconceivable, in accordance with what is said at the time of taming. Indicating the characteristic of non-objectification is: Manifesting nature like illusion, like cataracts. What is said is that the realm of Samantabhadra is the extent pervaded by the Dharmadhatu. The world of six modes of arising, for all sentient beings to be tamed without limit, merely manifesting the activities of the two bodies for the benefit of beings, is an example of the mode of manifestation. Like illusion, like cataracts, what is said is that illusion is, the cause is the substance of illusion, as well as stones and lice, etc., the condition is the application of the combined mantra of illusion, manifesting as illusory horses and elephants, and a collection of women, satisfying the needs of the viewers' eyes, doing the act of generating attachment and aversion, but in essence, it is not established. Here, the manifestation of the emanation body is also, for the spontaneously accomplished wisdom of the all-knowing, it is not established anywhere, for the illusion that appears without obstructing anything, it is extended by the power of previous aspirations, the condition is the dominion of the high and low karma of the beings to be tamed, manifesting the differences of the high and low of the enjoyment body and the emanation body, satisfying the needs of the minds of the beings to be tamed, gradually combining with the fruit, but in essence, it is not established in the state of mind, like the example. Cataracts are shadows, shadows arise dependent on the body, children without discriminating wisdom have various joys and fears, but in essence, it is not established, like the manifestation from the two causes and conditions indicated above, the various emanation bodies of the Buddha (བུདྡྷ，Buddha，Buddha，Buddha), manifest with the power of possessing attachment to self, etc., doing various paths of leading the mind, but it is not objectified in the state of mind. Like that, there is also a remainder among the two form bodies that are not like that. One with the emanation body having mouth, eyes, and ears, like the continuum of beings, viewing it as appearing in one's own continuum, is a mistaken appearance. Nature itself does not move from the Dharmadhatu. What is said is that it appears in the manner of dreams, illusions, and cataracts.
Chinese
就“无动于法界”而言，虽然示现种种化身，但心之自生智慧，于平等性之法界中，无有丝毫能动所动之功用，是心之平等性法界。若谓本体如虚空般空性，由空性而显现，因空性中无能显所显，而疑为有所作为，然“未动而种种”，意指虽未于平等性、心之自生智慧之状态中执著，然一切显现皆不间断。“种种”表示一切法，即外境、心识、器界、有情等种种不同之显现。此等显现与众生之根器相应，乃是所化众生之业力显现。此乃略述色身。所谓“彼时于不和合之种种”，意指如此不间断之化身显现之时，所化之六道众生有种种不同，且每一道中亦有根器高下之别，故云种种。所谓“于”，即对于如是之所化众生，“各别显现相似者”，意指对各别所化众生，显现与其心识念头相符之导师，如天人见梵天与帝释天，人见转轮王与释迦牟尼佛，阿修罗见善端，饿鬼见口燃，旁生见依怙主，地狱众生见阎罗王。所谓“虽未动摇于如是”，意指虽未动摇于如是之法性法身界，无能显所显，亦无能动所动，然所化众生因各自所积之业力高下，所见之调伏者亦与其心识相符。广说之，如明镜与水中月。譬如明镜，影像相续不断，观者见之，亦觉相似，美者见美，丑者见丑，无情者见无情。如是，虽未动摇于法身，然显现相似。菩萨见报身，清净六道众生见释迦牟尼佛，不清净者见鸟兽等。无有来去而周遍，譬如水中月。
English
Regarding "immovable from the Dharmadhatu," although various manifestations of the Nirmanakaya appear, within the Dharmadhatu of the co-emergent wisdom of mind's equality, there is not even a subtle effort of moving or being moved. It is the Dharmadhatu of mind's equality. If it is said that the essence is like the emptiness of the sky, and it appears from emptiness, and because there is no object or subject of appearance in emptiness, it is suspected that there is some action, but "various while remaining unmoved" means that although there is no grasping in the state of equality, the co-emergent wisdom of mind, all appearances are uninterrupted. "Various" indicates all phenomena, such as the various differences in objects, minds, containers, and contents. These appearances are in accordance with the level of the mind, and are only the appearances of the karma of those to be tamed. This is a brief explanation of the Rupakaya. "At that time, to the various dissimilar ones" means that at the time of such uninterrupted manifestation of the Nirmanakaya, the beings to be tamed in the six realms are dissimilar, and within each of the six realms, there are many differences in the superiority and inferiority of faculties, hence the term "various." "To" means to such beings to be tamed, "appearing similarly to each" means that to each being to be tamed, a teacher appears in accordance with their own mental thoughts, such as Brahma and Indra to gods, a Chakravartin and Shakyamuni to humans, Good End to Asuras, Burning Mouth to pretas, a stable Yidam to animals, and the King of Dharma to hell beings. "Although not moving from Suchness" means that although there is no object or subject of appearance in the Dharmakaya realm of Suchness, and there is no moving or being moved, the tamers appear in accordance with the minds of the beings to be tamed, due to the superiority and inferiority of their accumulated karma. To explain in detail, it is like a mirror and the moon in water. For example, in a clear mirror, images continuously appear, and the viewer sees them as similar. The beautiful see beauty, the ugly see ugliness, and the inanimate see the inanimate. Likewise, although not moving from the Dharmakaya of Suchness, appearances are similar. Bodhisattvas see the Sambhogakaya, pure beings of the six realms see Shakyamuni Buddha, and impure beings see birds and rabbits. Pervading without coming or going is like the example of the moon in water.
Chinese
例如，在天空中只有一个月亮，但在不同的水中，月亮显现出来，天空中的月亮显现和水中的月亮是同时的。同样，调伏者也远离来去，在一瞬间显现在被调伏者面前，没有来去是因为被调伏者的心性即是法身。那时，对六道一切众生。这用两个比喻说明了调伏者显现于被调伏者的方式。对六道一切众生，这是普遍地显示，对六道一切众生普遍地，断除罪恶之形是六能仁，即是那本身。六道之中，像人一样断除罪恶之形而显现，是指断除十不善，安置于十善的转轮王。比丘是声闻乘的所依之人，对于那些与其心智相符的阿罗汉，是四双八辈士夫。独觉乘的种姓独自修行而与果结合，犀牛角是独自居住的装束。另外，这是区分的词，与前面三个说法不同。大乘是，比下面三个更好，以利他为主，所以是殊胜的。次第，是按照被调伏者的心智次第，随其所好地显示。对菩萨种姓显现为化身释迦牟尼佛。对克里亚种姓显现为三族或释迦牟尼佛。对瑜伽种姓显现为毗卢遮那佛或金刚萨埵。同样，秘密真言也应次第了解。报身说法的方式是：于色究竟天无上胜处。等等，色究竟天是三界之顶，是五净居天中的最下者。无上是三界之顶，是无漏道的处所。是五净居天中最殊胜的，毗卢遮那佛所居之处最为殊胜。说法的体性是：身是毗卢遮那之相。一般来说，一切智者都能显现在被调伏者的面前，这里，身是指，受用圆满报身。实则是毗卢遮那佛大报身，相，是指，说法的面容。
English
For example, in the sky there is only one moon, but in different waters, the moon appears. The appearance of the moon in the sky and the moon in the water are simultaneous. Similarly, the tamer is also free from coming and going, appearing in an instant before the one to be tamed. The reason for not coming and going is that the mind of the one to be tamed is the Dharmakaya itself. At that time, to all sentient beings in the six realms. This uses two metaphors to illustrate how the tamer appears to the one to be tamed. To all sentient beings in the six realms, this is a general display, universally to all sentient beings in the six realms. The form of abandoning sins is the six Munis, which is that itself. Among the six realms, like humans, the form of abandoning sins is shown as the Chakravartin who abandons the ten non-virtues and establishes the ten virtues. The Bhikshu is the basis of the Hearer vehicle, and for those Arhats who are in accordance with their minds, they are the four pairs and eight types of individuals. Those of the Pratyekabuddha lineage practice alone and unite with the fruit. The rhinoceros horn is the attire of one who dwells alone. Furthermore, this is a word of distinction, different from the previous three statements. The Mahayana is better than the following three, prioritizing the benefit of others, so it is supreme. In sequence, it is shown according to the sequence of the minds of those to be tamed, according to their preferences. To those of the Bodhisattva lineage, it appears as the Nirmanakaya Shakyamuni Buddha. To those of the Kriya lineage, it appears as the three families or Shakyamuni Buddha. To those of the Yoga lineage, it appears as Vairochana or Vajrasattva. Similarly, the secret mantras should also be understood in sequence. The way the Sambhogakaya teaches the Dharma is: In Akanishta, the supreme and unsurpassed abode. And so on. Akanishta is the highest of the three realms, the lowest of the five pure abodes. Unsurpassed is the highest of the three realms, the place of the undefiled path. It is the most supreme of the five pure abodes, and it is most supreme because Vairochana resides there. The nature of the teacher is: The body is the aspect of Vairochana. Generally, all knowers can appear before those to be tamed. Here, the body refers to, the Sambhogakaya with complete enjoyment. The reality is the great Sambhogakaya of Vairochana. Aspect refers to, the face of the teaching.
Chinese
虽然从（法界）本身来说，没有“这是显现于此”的分别念，但任运成就的智慧如镜中显现影像般，对于所化无漏道的众生，（佛）以法身之体未曾移动，却以种种显现的方式示现。什么是眷属呢？即菩萨眷属。总的来说，五道中有菩提的五道，但此处所说的菩萨，指的是见道以上的菩萨，以及修道位的菩萨，还有达到究竟道的大菩提。这些被称为眷属。他们是听闻佛法的对象。如何说法呢？如来不语殊胜语。意思是说，如同化身的如来一样，不以三百六十种妙音之门用语言来表达，这被称为“如来不语殊胜语”。如何说法呢？以身示现诸法。意思是说，以身示法有两种方式。经部自宗的说法方式是：在经部经典中说，如来有的以睁眼来示法，有的以闭眼来示法，有的以伸出手来示法，有的以收回手来示法，有的与妃嫔一同示法，有的没有妃嫔而示法，有的以冰雹的寒气示法，有的以树木的香气和形象示法等等。通过这些佛土的示现，使禅定越来越精进，清净所知障，是体验佛法的本质。在此密宗经典中，由于示现轮涅无别的自生智慧，因此从普贤王如来的境界中，没有能境和所境，觉性本身就是身。身即是觉性，并非身是僵硬的一块，而觉性是清晰的一块在其中。眷属菩萨们也因觉性而清晰，因此没有二元对立。然而，即使从观察眷属菩萨的角度知道是无别的，但从体验的角度来看，上师和眷属是各自存在的。由于眷属有待去除的所知障和能去除者，因此从眷属的角度来看，是与上师怀有期望的关联关系。因此，眷属以身示现诸法。