Chinese
在盛大的集会上啊！那么，在六道众生各自的处所行利他之事的方式是：在天人的时代，三界的天人是其自身的主尊。即使在《般若波罗蜜多》中，也以帝释天来调伏应被帝释天调伏的众生。同样地，对于应被梵天和遍入天调伏的众生等等，以菩萨的大神通力，使无量宫殿燃烧起来，说道：朋友们，一切有为法都是无常不稳固的，是不可信赖的量。因此，唯一应该对这些生起厌离之心。像这样，使他们进入正道，并向欲界的天人宣说十善业，也向人类宣说十善业，向色界宣说四无量心，向声闻圣者宣说四谛，向独觉宣说十二因缘，向菩萨宣说十地和十波罗蜜多，以及二谛之理。对于无上圆满的佛陀，则是大平等性。对于人类，则是随其各自所喜好的而宣说。就像那样，在《德威玛哈扎瓦拉续》中也说道：如果指示正确的道路，那么，对于那些先前被驱使，在自己的道路上行持而受苦的人们，以不动摇的禅定来调伏他们。对于那些以强力暴行对待的非天，则以彩虹般的形象来调伏他们。对于四大部洲中不知善恶的人们，则以转轮王来调伏他们。对于那些没有对他人产生大悲心，只顾自己利益的独觉们，则以如意宝珠的禅定来调伏他们。像这样，凭借三种神变来调伏，以示现十二行谊的方式来调伏。对于旁生，也以自己的身形来调伏，这与“处处示现种种身”的意义相关联。此外，菩萨对于旁生的那些处所，布施自己的血肉，当那些旁生吃了血肉之后，凭借此因缘，生起正确的智慧而进入正道。对于那些无法调伏的，也以亲友或怨敌的方式来调伏。对于饿鬼，也有释迦牟尼佛的调伏方式，也有以各自的装束来调伏的方式。如来以光芒获得食物的自在。
English
At the grand assembly! Furthermore, the manner of acting for the benefit of beings in each of the six realms is as follows: In the age of gods, the gods of the three realms are their own chief lords. Even in the Perfection of Wisdom, those to be tamed by Indra are tamed by Indra. Similarly, for those to be tamed by Brahma and Vishnu, etc., with the great power of the Bodhisattva's miraculous abilities, immeasurable palaces are made to blaze, saying: Friends, all conditioned phenomena are impermanent and unstable, they are unreliable measures. Therefore, one should only cultivate a sense of weariness towards these. Like this, they are made to enter the path, and the ten virtues are taught to the gods of the desire realm, and the ten virtues are also taught to humans, the four immeasurables to the form realm, the four truths to the noble hearers, the twelve links of dependent origination to the self-enlightened ones, and the ten bhumis and ten perfections, as well as the two truths, are taught to the Bodhisattvas. For the unsurpassed perfect Buddha, it is the great equality. For humans, it is taught according to what each one likes. Just like that, in the Devi Mahajvala Tantra, it is also said: If the correct path is shown, then, for those who were previously driven, practicing on their own path and suffering, they are tamed by the unwavering samadhi. For the asuras who are treated with forceful violence, they are tamed by an image like a rainbow. For those in the four continents who do not know good and evil, they are tamed by a universal monarch. For those solitary realizers who have not developed great compassion for others, only caring for their own benefit, they are tamed by the wish-fulfilling jewel's samadhi. Like this, by means of the three miracles, they are tamed in the manner of demonstrating the twelve deeds. For animals, they are also tamed by their own form, which is related to the meaning of "constantly showing various forms." Furthermore, Bodhisattvas, for those abodes of animals, give their own flesh, and when those animals eat the flesh, by this cause, correct wisdom arises and they enter the path. For those who cannot be tamed, they are also tamed by acting as friends or enemies. For pretas, there is also the way of taming by Shakyamuni Buddha, and there is also the way of taming by their own attire. The Tathagata obtains the power to eat by means of rays of light.
Chinese
通过布施四种方式来调伏，也有菩萨吃肉来成办事情的。地狱也是释迦牟尼佛所调伏的，如来以三种大神通，能极大地消除寒热的痛苦。平息地狱熊熊燃烧的火焰，深入到大慈悲的禅定中。对于那些无法调伏的众生，也以亲友、刽子手和铜镬等方式来调伏。如此行持后，将菩提之行安立于金刚乘一切之顶，以及般若波罗蜜多等九乘的差别之处。其中，调伏的方法有：顺应、不顺应、非顺应非不顺应、普遍宣说、随顺指示和神变。又为何具有大悲心的佛陀要宣说这些呢？因为其根源在于无明，由普遍愚痴的因所产生的能取和所取的分别念所致。小乘的经典也说，为了对治八万种烦恼，于三时中宣说了八万四千种法门。宣说了，正在宣说，将要宣说。如是，六能仁为了利益众生所宣说的所有法，都汇集于何处呢？为了转变外在所取的境和内在执著的心，以及依赖于内在执著的心，对外在所取的境产生错觉的缘起，这是声闻缘觉的经典。通过展示善恶业果不虚，业和业果不虚是菩萨乘的教义。即使享用五种烦恼和五种欲望，业和业果也不会在三时中沾染，不会被沾染，显示不被沾染是无上乘的究竟。其次，即使享用五种烦恼和五种欲望，密咒金刚乘玛哈瑜伽的经典也说不会被沾染。如同此经所说：即使享用一切五烦恼和五欲望，若能确信无上乘，所作
English
They are subdued by the four kinds of giving, and there are also instances where Bodhisattvas accomplish their aims by eating meat. Hell is also subdued by Shakyamuni Buddha. The Tathagata uses three great miracles to greatly relieve the suffering of heat and cold. By pacifying the fiercely burning fires of hell, they deeply enter into the Samadhi of Great Compassion. For those who cannot be subdued by this, they are subdued by methods such as relatives, executioners, and copper cauldrons. Having done so, the conduct of Bodhi is established at the pinnacle of all Vajrayana, and at the distinctions of the nine vehicles, such as the Prajnaparamita. The methods of subduing are: conforming, not conforming, neither conforming nor not conforming, universally proclaiming, following instructions, and miraculous transformations. Furthermore, why does the one with great compassion speak of these? Because its root is in ignorance, arising from the cause of universal delusion, which leads to the conceptualizations of grasping and being grasped. The scriptures of the Lesser Vehicle also state that to counteract the eighty thousand afflictions, eighty-four thousand Dharmas are taught in the three times. They have been taught, are being taught, and will be taught. Thus, where do all the teachings spoken by the six Thubpas for the benefit of beings converge? It is for the sake of transforming the external objects of grasping and the internal mind of clinging. And the dependent arising, where the internal clinging mind mistakenly imputes onto the external objects of grasping, is the scripture of the Shravakas and Pratyekabuddhas. By showing that the fruits of good and evil deeds are not wasted, the infallibility of karma and its fruits is the doctrine of the Bodhisattva Vehicle. Even if one indulges in the five afflictions and five desires, karma and its fruits will not be tainted in the three times, will not be tainted, and showing that one is not tainted is the ultimate of the Unsurpassed Vehicle. Secondly, even if one indulges in the five afflictions and the five objects of desire, the tantric Vajrayana Mahayoga scriptures say that one is not tainted. As this scripture says: Even if one indulges in all five afflictions and five desires, if one is certain in the Unsurpassed Vehicle, the actions
Chinese
转变，具足圆满的戒律。如是说。阿努瑜伽的经文说，所修和能修二者，犹如剑刃不能自割一样不会沾染。极圆满大经则说，所修和能修二者犹如虚空之体性，显示无染为究竟。如是，为了广为阐释如来所作事业的五乘教法，宣说了“所有世间迷惑之法”等，以及“清净无上乘之最”等。其中，所有世间迷惑之法，最初从何因缘而生起呢？答：从无明而生。那么，无明的体性是怎样的呢？答：是分别的能取所取，即对能取和所取进行分别。其作用是什么呢？答：在外在和内在的缘起中流转。结果是什么呢？答：感受不顺意的苦乐。这表明，所有世间迷惑之法，都是由无明所造作的能取所取之分别所致，它使众生在外在和内在的十二缘起中流转，并经历诸多不顺意的苦乐。即使如此经历，从胜义谛的角度来看，不生不灭的心之自性菩提心，以及胜义谛的世俗谛大圆满自性坛城，连微尘许的损减也没有。然而，众生却被无明的厚重黑暗所覆盖。如是，由于无明的分别之能取所取，在外在和内在的缘起中流转，并感受不顺意的苦乐。那么，什么是能取所取呢？答：我，即自己，以及我的。所谓我的，即我的亲友和受用。他人，即对他人施加行为的强烈分别念，由此而生起。或者，大乘行者将所知的八识聚归纳为清净的三蕴，所谓我，即一切
English
Transforms, possessing perfect discipline. Thus it is said. According to the Anu Yoga teachings, the object of meditation and the meditator are like a sword's edge that cannot cut itself, remaining unsoiled. The Atiyoga teachings state that the object of meditation and the meditator are like the essence of the sky, ultimately showing non-attachment. Thus, to extensively explain the ways in which the Tathagata accomplished the purpose, the teachings of the five vehicles were given, including "As many as are the deluded phenomena of the world," and "The supreme of the utterly pure, unsurpassed vehicle." Among these, from what cause do all the deluded phenomena of the world arise in the beginning? It is said that they arise from ignorance. What is the nature of that ignorance? It is said to be the grasping and apprehending of conceptualization, that is, the conceptualization of grasping and apprehending. What is its function? It is said, "It revolves in the two, external and internal, dependent originations." What is the result? It is said, "One experiences discordant happiness and suffering." This indicates that all the deluded phenomena of the world arise from the strong conceptualization of grasping and apprehending, caused by ignorance. It causes beings to revolve in the twelve links of dependent origination, both external and internal, and many discordant forms of happiness and suffering also arise. Even experiencing thus, from the ultimate point of view, there is not even a particle of decrease from the nature of the mind, the Bodhicitta, which is without arising or ceasing, and from the mandala of the self-nature of the Great Perfection, which is the ultimate conventional truth. However, sentient beings are oppressed by the thick darkness of ignorance. Thus, through the grasping and apprehending of conceptualization of ignorance, one revolves in the two, external and internal, dependent originations, and experiences discordant happiness and suffering. What are the grasping and apprehending? "I," that is, oneself, and "mine." "Mine" refers to one's relatives and possessions. "Other" refers to the strong conceptualization of acting towards others, from which arises... Or, the Mahayana practitioners categorize the eight aggregates of consciousness into the three pure skandhas. "I" refers to all...
Chinese
安住于基础。所谓“我”是指示处所，即阿赖耶识。所谓“他”是与他境相关联，即入识。所谓“无有”，像这样，以无明为因的世间错乱之法，所有的一切都包含在三种识中。这三种识，在真实的幻化之理中是二，如果完全清净，则在法界本身中为一。有些人说，如果可以归纳为三种识的集合，那么，意识和染污意二者所指的对象是不同的。意识是作为直接因，被称为六识灭尽之后的意。它是识产生的处所。而染污意是烦恼的基础，与坏聚见、我慢、我爱和无明恒常相应。它是使识完全染污的处所。因此，第一识由意识产生，第二识被染污，这是以确定的方式对境进行识别的识。因此，由于直接性和我执，意有两种形态。所谓“真实”，无论是词义还是声音本身，都是染污意。如果染污意不存在，如何确定呢？如果染污意不存在，就会有无明不混杂的过失。不仅如此，还会与五识不混杂的过失，因为五识的集合同时产生的处所是眼等，而意识同时产生的处所仅仅是染污意。不仅如此，如果染污意不存在，也会有缺乏确定词语的过失。第四，也会有无想定和灭尽定二者没有差别的过失。如何理解呢？就像这样，无想定是与染污意相应的，而灭尽定
English
It abides in the base. The term "I" indicates the place, which is the ālaya-vijñāna. The term "other" is related to other objects, which is the entering consciousness. The term "non-existent" means that all the mistaken phenomena of the world caused by ignorance are included in the three consciousnesses. These three consciousnesses are two in the nature of true illusion. If they are completely purified, they are one in the very nature of the dharmadhātu. Some say that if it is acceptable to gather them into a collection of three consciousnesses, then the objects referred to by the mind-consciousness and the afflicted mind are different. The mind-consciousness acts as an immediate cause and is called the mind immediately after the cessation of the six consciousnesses. It is the place where consciousness arises. The afflicted mind, on the other hand, is the basis of afflictions, constantly associated with the view of the perishable aggregate, pride in "I," attachment to self, and ignorance. It is the place that completely afflicts consciousness. Therefore, the first consciousness is produced by the mind-consciousness, and the second is afflicted, which is the consciousness that discriminates objects in a definite manner. Thus, due to immediacy and the grasping of self, there are two aspects of mind. The term "true" refers to the afflicted mind itself, both in terms of the meaning of the word and the sound itself. How can it be determined that the afflicted mind exists? If the afflicted mind did not exist, there would be the fault of ignorance not being unmixed. Moreover, there would also be the fault of not being mixed with the five consciousnesses, because the place where the collection of the five consciousnesses arises simultaneously is the eye and so on, while the place where the mind-consciousness arises simultaneously is only the afflicted mind. Furthermore, if the afflicted mind did not exist, there would also be the fault of lacking a definite term. Fourth, there would also be the fault of no difference between the non-conceptual attainment and the cessation attainment. How is this to be understood? Like this, the non-conceptual attainment is associated with the afflicted mind, while the cessation attainment