Chinese
出自续部。从普贤如来圆满受用身中，化现无数调伏之身。尤其在娑婆世界，显现一千零二尊化身。如是说。二者指文殊菩萨和金刚手菩萨。与其相符，从法身的自性中自然显现。于《宝性论》中也说：大悲悯知世间，观视一切世间后，不离法身，以种种化身之自性，示现降生、于兜率天安住和逝世、入胎和诞生、精通工巧之业、与妃嫔眷属嬉戏、出离和苦行、前往菩提树下、降伏魔众和圆满菩提、转法轮、示现涅槃等。在不清净的刹土中，示现存在于轮回中。又如《华严经》中说：犹如明月升起时，无数的影像，显现在水器中，但月亮不会变成两个。同样，无染的智者们，无染地证得菩提，在一切刹土中显现，佛陀没有二元对立的显现。此中没有一个存在，身不是二个或三个。如众生所想，显现无数。身不是过去，未来也不是身。生、菩提、涅槃，刹那间显现。犹如幻化之身，不是生，也不是来。如是如来之身，从无生中甚深地示现。如是说。于《圣如来不可思议智慧境界经》中，世尊开示：文殊，譬如新月之轮，于半夜时分，瞻部洲的一切众生都知道月轮在各自面前，但月轮不会思忖：我为何被众生知为月轮，我应当在众生面前显现。虽然不作念，不分别。然而，文殊，月轮不会
English
From the Tantra. From the perfect enjoyment body of Samantabhadra, countless emanations of taming appear. Especially in the Saha world, it appears as one thousand and two bodies. Thus it is said. The two are Manjushri and Vajrapani. In accordance with that, it naturally arises from the nature of the Dharmakaya. Also in the Uttaratantra, it says: Great compassion knows the world, after looking at all the worlds, without moving from the Dharmakaya, with various natures of emanation, it shows birth, dwelling and passing away in Tushita, entering the womb and being born, being skilled in craftsmanship, enjoying with the retinue of consorts, renunciation and practicing austerities, going to the Bodhi tree, subduing the Maras and perfect enlightenment, turning the wheel of Dharma, and passing into Nirvana. In impure realms, it shows existence in samsara as long as it lasts. And as it says in the Avatamsaka Sutra: Just as the moon rises, countless images appear in water vessels, but the moon does not become two. Similarly, the undefiled wise ones, undefiledly attain enlightenment, appear in all realms, the Buddha has no dualistic appearance. There is not even one here, the body is not two or three. As sentient beings think, it appears immeasurably. The body is not past, nor is the future the body. Birth, enlightenment, Nirvana, appear in an instant. Just like an illusory body, it is not born, nor does it come. Thus, the body of the Tathagata is deeply shown from the unborn. Thus it is said. In the Sutra on Entering the Inconceivable Realm of the Wisdom of the Blessed Tathagata, the Blessed One said: Manjushri, for example, the circle of the waxing moon, at midnight, all the sentient beings of Jambudvipa know that the circle of the moon is in front of each of them, but the circle of the moon does not think: Why am I known by sentient beings as the circle of the moon, I should appear in front of sentient beings. Although it does not think, does not discriminate. However, Manjushri, the circle of the moon does not
Chinese
具有相称之法的缘故，自然成就且无分别的此类事业便会发生。文殊，同样地，如来、阿罗汉、正等觉佛陀，也在无量无数、不可思议、无与伦比、不可衡量、言语无法表达的眷属之中，虽然他们都看到如来安住于其中，文殊，如来不会想说：为了让这些有情知道如来安住在他们面前，我应该安住在这些有情面前，不会作意也不会分别。然而，如同有情们所见，如来便安住在他们面前。文殊，如果应以见到如来之身是金色而被调伏，那么如来之身也会显现为金色。同样地，如果应以毗琉璃、安陀罗尼、红宝石和红珍珠的颜色而被调伏，那么如来便安住在那些颜色之中。同样地，如果应以世间守护者、帝释天、梵天、自在天、非天、人、畜生、地狱和阎罗王的世间来调伏，那么如来便安住在他们的形象之中并宣说佛法。如是说。这些的总义已经解说完毕。第二，关于正文之义有三：确立意义的关联、解释词义、总结当下的意义。第一，从讲述发起话题的方式开始，从所有自显现的如来之中，从自生的广大慈悲的加持中，生起名为自现的幻化，这即是佛陀的智慧。由于智慧之士已摧毁所有业和烦恼，因此能调伏六道世界的六种众生，所以释迦牟尼佛等六者，是从自显现的如来之身、语和意金刚中生起的。第二部分有三点：总体展示以四种调伏方式进行幻化的方式；分别解释所调伏的众生和佛法的自性；将轮回涅槃、心和智慧的自显现归纳为意义。第一部分有两点：简要指示和详细解释。第一点是如是
English
Because it possesses the appropriate Dharma, such activities that are spontaneously accomplished and non-conceptual arise. Manjushri, similarly, the Tathagata, Arhat, perfectly complete Buddha, also in the midst of countless, inconceivable, incomparable, immeasurable, and inexpressible retinues, although they all see the Tathagata residing therein, Manjushri, the Tathagata does not think, 'In order for these sentient beings to know that the Tathagata is residing in front of them, I should reside in front of these sentient beings.' He does not conceptualize or discriminate. However, just as sentient beings see, the Tathagata resides in front of them. Manjushri, if one is to be tamed by seeing the body of the Tathagata as golden in color, then the body of the Tathagata also appears as golden in color. Similarly, if one is to be tamed by the colors of beryl, sapphire, ruby, and red pearl, then the Tathagata resides in those colors. Similarly, if one is to be tamed by the world of world-protectors, Indra, Brahma, Ishvara, Asuras, humans, animals, hell-beings, and Yama, then the Tathagata resides in their forms and teaches the Dharma. Thus it is said. The general meaning of these has been explained. Second, regarding the meaning of the main text, there are three: establishing the connection of meaning, explaining the meaning of words, and summarizing the meaning of the present context. First, starting from explaining the manner of initiating the topic, from all self-appearing Tathagatas, from the blessing of spontaneously arising great compassion, the emanation called self-manifestation arises, which is the wisdom of the Buddha himself. Because the wise ones have destroyed all karma and afflictions, they are able to tame the six types of beings in the six realms of the world. Therefore, the six, such as Shakyamuni Buddha, arise from the self-appearing body, speech, and mind vajra of the Tathagata. The second part has three points: generally showing the manner of emanation through the four means of taming; separately explaining the nature of the beings to be tamed and the Dharma; and summarizing the self-manifestation of samsara and nirvana, mind and wisdom, into meaning. The first part has two points: brief indication and detailed explanation. The first point is thus
Chinese
六种生起的方式，也由于众生各自积累业力的方式不同，世界也显现出各种差异。总的来说，横向延伸的是侧卧的众生，向上和向下延伸的是向上和向下的世界，有圆形、方形、半月形、三角形、平底和无顶盖等，六种不同形态的容器的自性遍布十方。这些世界的数量和分类是无限的，痛苦和快乐以及享受等形式也是无限的，遍布三千大千世界。每一个世界都有各自的调伏者，每一位伟大的导师薄伽梵都以四种方式调伏，利益五道众生。也就是以福德调伏，以一切义显现调伏，以大神通调伏，以智慧调伏。如《华严经》所说：业的差别不可思议，地狱世界向下沉，阎罗世界侧卧，畜生、天人向上行。如此。我认为畜生也属于侧卧。这样，一个三千世界也有侧卧和向上向下三种，五种类别所包含的器情是化身的调伏境。这里有些人认为侧卧是侧面，向上向下是上面下面，共有六个世界，这些人连经文的意思的一点边都没看到。第二部分有四点：以身福德的伟大事业来调伏，以心大神通的显现来调伏，以不可思议的大神变来调伏，以语宣说五乘来以智慧调伏。第一点是：降生，舍弃家庭而出家，在尼连禅河边等地苦行，在金刚座成佛，降伏魔众，在瓦拉纳西转法轮，在舍卫城示现大神变，在拘尸那迦城入灭。这样，从完全示现的八相，以及从兜率天降生，精通工巧，妃嫔眷属
English
The six ways of arising also cause the world to appear differently due to the different ways beings accumulate karma. In summary, those extending horizontally are the beings lying on their sides, and those extending upwards and downwards are the worlds above and below, with shapes like circles, squares, crescents, triangles, flat bottoms, and no lids. The nature of these six different types of containers pervades all ten directions. The number and classification of these worlds are infinite, and the forms of suffering, happiness, and enjoyment are also infinite, pervading the three thousand great thousand worlds. Each world has its own tamer, and each great teacher, the Bhagavan, tames in four ways, benefiting the five types of beings. That is, taming with merit, taming with the manifestation of all meanings, taming with great miraculous powers, and taming with wisdom. As the Avatamsaka Sutra says: The differences in karma are inconceivable, the hell realms sink downwards, the realms of Yama lie on their sides, and animals, gods, and humans go upwards. So it is. I think animals also belong to those lying on their sides. Thus, even in one three-thousand-world system, there are three aspects: lying on the side, and going up and down. The containers and contents included in the five categories are the fields of transformation for the Nirmāṇakāya. Here, some people think that lying on the side is the side, and up and down are above and below, making six worlds in total. These people have not even seen a fraction of the meaning of the scriptures. The second part has four points: taming with the great deeds of bodily merit, taming with the manifestation of great mental powers, taming with inconceivable great miracles, and taming with the speech that proclaims the five vehicles through wisdom. The first point is: being born, renouncing the household and going forth, practicing austerities by the Nairanjana River and other places, attaining enlightenment at Vajrasana, subduing the Maras, turning the wheel of Dharma in Varanasi, displaying great miracles in Shravasti, and passing into Nirvana in Kushinagar. Thus, from the eight aspects of complete manifestation, as well as descending from Tushita, being skilled in crafts, and the retinue of consorts.
Chinese
嬉戏，前往菩提树，在王舍城调伏醉象，在兜率天为母亲说法，在荒野调伏大夜叉等等。以身之大神通使无量众生得以成熟，示现大奇迹的能仁，以不可思议的方式调伏众生。有些人认为只有十二行事，这并不确定，因为宣说了示现神变。顺便提及其他，从“等等”中概括出十二行事，总之，以身之大神通调伏一切众生都包含于此。第二是通达过去等四时，如实照见一切所知，即为知晓宿世的殊胜神通，能自在忆念无数世，以此调伏众生。通达四时的方式，如普拉帕瓦之相显现在镜中一般。此外，对于五或六道等所有应调伏的众生，各自心中的烦恼和分别念的自性，以及佛陀智慧的觉性意蕴，于一切时处无有差别地了知，以知此要点而具有知晓他人心意的殊胜神通。以无碍照见智慧的幻化之眼，遍观清净刹土和不清净世间的众生之死亡、转生、化现等一切，这是从显现作用而生的天眼殊胜神通，以此调伏。以神通之耳，遍闻一切世间界之音声大小，这是天耳殊胜神通，以此调伏众生。以示现调伏何者的神通之聚，恒常利益众生，与众生的意乐相符，这是以神通的殊胜神通调伏。二障及其习气无余清净于法界，以无漏智慧圆满究竟普贤的无尽庄严轮之身语意行，以完全圆满的自性漏尽殊胜神通
English
Playing, going to the Bodhi tree, subduing the mad elephant in Rajagriha, teaching the Dharma to his mother in Tushita, subduing the great yaksha in the wilderness, and so on. The Muni who shows great miracles, making limitless beings mature through the great bodily manifestations, subdues beings in inconceivable ways. Some consider only twelve deeds, but this is not definitive, because the display of miracles is proclaimed. Incidentally, others are mentioned, and the twelve deeds are represented by being summarized from "and so on." In short, all the subduing of beings through great bodily miracles is included here. Secondly, knowing all things manifestly by knowing all four times, such as the past, is the supernormal knowledge of knowing previous lives, which subdues beings by controlling the recollection of many lifetimes. The way of knowing the four times is like the appearance of Prapti's form appearing in a mirror. Furthermore, the essence of knowing without difference at all times and places the nature of all the afflictions and discriminations of the minds of all beings to be subdued, such as the five or six classes of beings, and the wisdom of the Buddha's knowledge, is to have the supernormal knowledge of knowing the minds of others by knowing this key point. With the unobstructed miraculous eye of wisdom, seeing all the death, transference, birth, and manifestation of beings in pure lands and impure worlds, this is the divine eye's supernormal knowledge arising from manifestation, which subdues. Hearing all the sounds, large and small, of all the realms of the world with the miraculous ear is the divine ear's supernormal knowledge, which subdues sentient beings. Constantly acting for the benefit of beings in accordance with their inclinations with the assembly of miracles that show who is to be subdued, is subduing with the supernormal knowledge of miracles. With the wisdom free from defilements, purifying completely in the sphere the two obscurations together with their predispositions, the completely perfect nature of the inexhaustible body, speech, and mind of Samantabhadra's wheel of ornaments is the supernormal knowledge of the exhaustion of outflows.