English
The nature and essence of all phenomena that are not realized are extremely secret. Although this meaning is not different from one's own mind, it is extremely secret because it is not seen as existing within oneself. Some people think that keeping secrets from those who are not vessels is the time to explain the fundamental secrets, which is unreasonable. From the beginning, the meaning of secrecy, after saying this, again arises the compassion of revelation. Secondly, there are two ways of confusion: explaining the cause of compassion and the actual way of confusion. The first is that all the pure Dharmakaya of the Tathagata and all that appears in the pure land, and the impure Dharma of samsara, that is, all that appears in the three realms of the vessel and its contents, are the nature of the original Buddha, and are pure because they are one in nature and without distinction. However, the discriminating thoughts of sentient beings, the fruit of the two-way grasping and confusion of ignorance, that is, the three evil destinies and the two gods and humans, the kinds of happiness and suffering of the five paths of sentient beings mature in an unimaginable way. At this time, the great compassion of self-arising naturally accomplishes, arises in the great wisdom of the Buddha, and again specifically declares, saying thus. Secondly, with the nature of love, reciting "Emaho," from the original nature, the mind of the clear light of the Tathagatagarbha is confused. That Tathagatagarbha is the mind of clear light, abiding in the essence of the three bodies without separation or union, so it is that. As the Samadhiraja Sutra says: Pure, clear, and bright, unmoving and uncompounded, is the Tathagatagarbha, the Dharma nature that abides from the beginning. So it is said. And as the Mayajala Tantra says: Not the Alaya of discrimination, the basis of the meaning of no self-nature, that is the Dharmadhatu, such is the wisdom of Suchness. So it is said. The meaning of the unconditioned Alaya. As the Ratnagotravibhāga Sutra says: The various realms are the Alaya, the Tathagatagarbha is also that, with the name of Alaya, the Tathagata reveals that heart essence. So it is said. That is, it pervades all sentient beings, as the Samadhiraja Sutra says: The Tathagatagarbha pervades all sentient beings. So it is said. As the Uttaratantra Shastra also says: Because the perfect Buddha body shines everywhere, such Suchness is not different.
Chinese
又说，因为具有佛性，一切众生，恒常具有如来藏。由于何种因缘而迷乱呢？由于众生各自的分别念自发产生，以其为因而造作的业，幻化出轮回的巨大城市，如同自显的梦境。其中，显现为天等各种众生的身体，以及他们所欲求的受用，还有天界等处所，以及各自的安乐和痛苦等诸多显现。众生执着于“我”作为实有，以及“我的财物”等等，执着为我所，因此分别执着能取和所取二者，所以永远无法从轮回中解脱。第三，从显现迷乱之时起，就已显示无有系缚和解脱。虽然如此在轮回中被诸多苦乐所折磨，但就其本性而言，如同虚空一般，没有任何事物能够束缚众生，一切众生也未被束缚。而那看似束缚的烦恼，实际上并不存在。因为无论是被束缚的众生，还是众生的心性，实际上都不存在。那么，这种看似被束缚的状态是从何而来的呢？是由于突发的分别念执着于我，从而毫无意义地制造了迷乱。例如，有人故意或无意地想象在面前的虚空中出现一条绳索，然后不断地在那条绳索上系结和解开。同样，自己的心性原本清净如虚空，却进行各种否定和肯定，能取和所取的执着，因此显现出轮回的迷乱。虚空的绳索，只要不停止思维的造作，就会显得真实而巨大，但实际上并没有束缚。同样，轮回的迷乱显现，只要不放下对能取和所取的执着，就会显得真实存在，但实际上没有任何真实存在的例子。第四，为了显示这一点，慈悲的流露方式是：显有轮回和寂灭的一切法，没有任何事物能够束缚，也没有任何事物能够解脱。心性本自是身和智慧的广大净土，自然成就且圆满具足。为了向众生显示这自性成佛的甚深秘密之法，示现了不可思议的方便之舞，以及无量大悲的化身，展现了各种各样的示现。
English
Furthermore, it is said that because of having the lineage, all sentient beings constantly possess the essence of the Buddha. Due to what causes do they become deluded? Because the individual thoughts of each sentient being arise spontaneously, and the actions caused by this create the great city of samsara, which manifests like a self-appearing dream. Within this, there appear various forms of beings such as gods, their desired enjoyments, realms such as the heavens, and their individual experiences of happiness and suffering. Beings grasp at "I" as a self and claim "my possessions" as their own, thus clinging to the duality of grasper and grasped, and therefore they will never be liberated from samsara. Third, it is taught that from the very moment of the appearance of delusion, there is neither bondage nor liberation. Although tormented by various joys and sufferings in samsara, in reality, like the sky, no one binds all beings, and all beings are not bound. The afflictions that appear to bind are also, in essence, nonexistent, because neither the beings to be bound nor the nature of beings' minds actually exist. So, from where does this appearance of being bound arise? It is the sudden grasping of thoughts as self that pointlessly creates delusion. For example, someone deliberately or unintentionally imagines a rope appearing in the sky in front of them, and then repeatedly ties and unties knots in it. Similarly, one's own mind, which is originally pure like the sky, creates various affirmations and negations, grasping and being grasped, thus causing the appearance of the delusion of samsara. The knot in the sky appears to be real and large as long as the mental effort is not abandoned, but in reality, there is no bondage. Similarly, this deluded appearance of samsara seems to be established as long as attachment to grasping and being grasped is not relinquished, but in reality, there is no example of anything being established. Fourth, to show this, the way compassion radiates is as follows: all phenomena of existence and non-existence, samsara and nirvana, are not bound by anyone, nor are they liberated by anyone. The nature of mind is primordially the great pure land of body and wisdom, spontaneously accomplished and perfectly complete. To show this profound secret teaching of self-liberated Buddhahood to beings, inconceivable skillful means and immeasurable manifestations of great compassion are displayed in various ways.
Chinese
五千俱全之，诸佛我皆供养之，彼时我无有忧心。如是说。第二，供养如来善作者等六万六千，从初地至七地之间圆满者。又彼经云：从如来善作者起，至导师遍观之间，六万六千俱全之，诸佛我皆供养之，彼时我无有忧心。如是说。第三，从如来燃灯至光守护之间，由七万七千之善根而造，并现证清净三地。彼经云：从如来燃灯起，至胜者光守护之间，七万七千俱全之，诸佛我皆供养之，彼时我无有忧心。如是说。于彼等之中，以三学为主，以六度及二资粮而圆满之。《经庄严论》云：以三学为主，胜者说六度，初三各一，后二一一，一亦属三。如是，布施、持戒、忍辱三者，皆摄于增上戒学之因、体性、支分三者之中。禅定是心，智慧是增上慧学，精进是三者之助伴。其中，从布施至禅定之五者是方便，智慧是无二智慧之功德圣众。彼二者能净治烦恼障及所知障二者。第三义是，声闻乘中，有少数根器敏锐之异生凡夫，欲从三有之系缚中解脱，成为最后有者而证得菩提。圣者住持律藏中云：非圣亦于父母及，病人以及说法者，有生最后菩提萨埵，功德无量而宣说。如是宣说。以大乘作为道用者，谓于净居天或大自在天处首先成佛，然后示现于赡部洲成佛。于《法与受用现证菩提经》中云：种种珍宝所庄严，殊胜悦意之净居天，清净之境
English
Those five thousand complete, I offer to all the Buddhas, At that time, I had no sorrow. Thus it is said. Secondly, offering to the Tathagata Well-Doer and others, sixty-six thousand, perfecting from the first to the seventh bhumi. Again, from the same: From the Tathagata Well-Doer onwards, Until the Guide All-Seeing, Sixty-six thousand complete, I offer to all the Buddhas, At that time, I had no sorrow. Thus it is said. Thirdly, from the Tathagata Dipamkara to Kasyapa, creating roots of virtue from seventy-seven thousand, and manifesting the three pure bhumis. From the same: From the Tathagata Dipamkara onwards, Until the Victorious Kasyapa, Seventy-seven thousand complete, I offer to all the Buddhas, At that time, I had no sorrow. Thus it is said. In those, taking the three trainings as the main focus, perfecting the six paramitas and the two accumulations. From the Ornament of the Sutras: Taking the three trainings as the main focus, The Victorious Ones taught the six paramitas, The first three each one, The last two each one, One also belongs to all three. Thus, generosity, ethics, and patience are all included within the cause, essence, and branches of the higher training in ethics. Samadhi is the mind, wisdom is the higher training in wisdom, and diligence is the companion to all three. Among these, the five from generosity to samadhi are skillful means, and wisdom is the sacred assembly of non-dual wisdom-jnana. These two purify the two obscurations, the obscuration of afflictions and the obscuration of knowledge. The third meaning is that in the Hearer Vehicle, some sharp-witted ordinary beings, bound by the bonds of the three existences, desire to attain enlightenment as the last existence. In the Sutra of the Noble Elders: Even those who are not noble, to parents and, to the sick and those who speak the Dharma, and to the Bodhisattva of the last birth, merit is said to be immeasurable. Thus it is proclaimed. Those who use the Great Vehicle as the path, first attain Buddhahood in Akanistha or the realm of the Great Lord, and then show the attainment of Buddhahood in Jambudvipa. In the Sutra of Manifest Enlightenment of Dharma and Enjoyment: Adorned with various jewels, The excellent and delightful abode of Akanistha, The realm of purity
Chinese
之上安住，于彼处证得圆满正觉。一个化身在此处成佛。如是。如何示现此理呢？圣者龙树菩萨云：为大悲所自在者，示现降生、诞生与嬉戏，出家与苦行，大菩提与降伏魔军，转法轮，以及如是示现入灭。如是说。此处十二行仪中，前五者与最后者，与世间之显现相符而示现，故称世间行仪。其他六者，虽说是超世间之行仪，然就意义而言，一切皆是超世间之行仪，故此处宣说之。其中，首先从兜率天降临之行仪是：如是圆满三个无数劫之后，于兜率天之处，受生为圣洁之天子白幢幡。天乐之声云：百福之聚，具足多闻忆念力，智慧无边，智慧放光芒，具足无等之力，幻化广大者，请忆念燃灯佛之授记。如是劝请时，彼时于法之高楼中，安坐于狮子座上，呼唤与自己福分相等之天子们，朋友们，再过十二年我将前往赡部洲，汝等欢喜者，于赡部洲受生，学习吠陀。如是宣告时，某些天子说，那并不好，现在赡部洲被六外道导师扰乱，即使前往亦无意义，且兜率天之境亦将变得不美妙。彼时菩萨说道：演奏乐器。如是说。菩萨吹响海螺，其声尤为洪亮，如以威力压倒一切般，以此譬喻调伏外道。并委任慈氏为自己的代理，观察五种观察后，决定降临。五种观察是：观察洲，赡部洲以业力为主。观察时，寿命百岁，以上则因衰老而难以理解佛法，以下则因邪见炽盛而难以领会佛法。观察种姓。
English
Abiding above, attaining perfect enlightenment there. One emanation attains Buddhahood here. Thus it is. How is this principle shown? The noble Nagarjuna said: Those who are under the power of great compassion, show descent, birth, and play, leaving home and practicing austerities, great Bodhi and subduing the armies of Mara, turning the wheel of Dharma, and likewise showing passing into Nirvana. Thus it is said. Here, among the twelve deeds, the first five and the last are shown in accordance with the appearance of the world, and are therefore called worldly deeds. Although the other six are said to be transcendental deeds, in reality, all appear to be transcendental deeds, so they are spoken of here. Among them, the first deed of descending from Tushita is: After completing three countless eons, taking birth as the holy son of the gods, White Banner, in the realm of Tushita. From the sound of heavenly music: A collection of hundreds of merits, possessing great learning and mindfulness, boundless wisdom, radiating wisdom, possessing incomparable power, vast in illusion, please remember the prophecy of Dipankara. When thus urged, at that time, in the high palace of Dharma, sitting on a lion throne, he called out to the sons of the gods who were equal in fortune to himself, saying: Friends, in twelve years I will go to Jambudvipa, so those of you who are joyful, take birth in Jambudvipa and study the Vedas. When thus proclaimed, some of the sons of the gods said, that is not good, for now Jambudvipa is disturbed by the six heretical teachers, and even if you go, it will be meaningless, and the realm of Tushita will also become unpleasant. At that time, the Bodhisattva said: Play the musical instruments. Thus he said. The Bodhisattva blew the conch, its sound was especially loud, as if overwhelming everything with power, and with this simile, he is said to have subdued the heretics. And he appointed Maitreya as his representative, and after observing the five observations, he decided to descend. The five observations are: observing the continent, Jambudvipa is dominated by karma. Observing the time, the lifespan is one hundred years, for above that, due to old age, it is difficult to understand the Dharma, and below that, due to the prevalence of wrong views, it is difficult to grasp the meaning of the Dharma. Observing the lineage.