English
Merely speaking of it does not mean that one will not attain samadhi. Even if one desires a support, it is not contradictory to attain the samadhi of form. Because it is said in the scriptures that ordinary beings of the desire realm can attain the samadhi of the formless realm, just like the noble ones of the desire realm. The term "great yaksha rakshasa" actually indicates that their samadhi and magical powers are vast. If it is said that in order to see the face of the Great Glorious One, one must practice the conduct of having the same fortune, then that is too extreme. Because beings who see the six Thubpas (Buddhas) would also fall into the fault of practicing the same conduct as the Thubpas. Furthermore, when seeing gods, humans, animals, inanimate objects, etc., one would also fall into the fault of practicing the same conduct as them, and this fault cannot be avoided. Therefore, the Rudra and his retinue mentioned here, although appearing as ordinary beings, are not actually ordinary beings. Just as the noble ones emanate the worlds of hell and hungry ghosts in order to make beings weary, the self-appearing teacher is the manifestation of compassion, and the wondrous transformations of the wrathful deities who have always existed manifesting in Akanishta, are actually appearing as the great enjoyment, the play of the wrathful deities. If it is said that because hungry ghosts and others appear in the form of ordinary beings, they are ordinary beings, then that is too extreme. Because the Thubpas who tame beings also appear in the form of ordinary beings, and manifest emanations of birth, old age, sickness, death, disease, and warfare, would they actually become ordinary beings? Furthermore, would the lions and others who appear in Akanishta supporting the throne also become ordinary beings? If one admits that, then the play of the five qualities itself is the state of abiding in the aspect of power, etc., and the self-appearing expression has clearly explained that this is the play of the victorious ones. The answer to the second point is that one does not experience the self-characterized suffering of the lower realms, because Rudra himself is the emanation of self-appearing wisdom. The statement "having seen with omniscient knowledge through the power of previous reliance" does not mean that this appearing Rudra possesses this ability, but rather that the Rudras with self-characteristics who will appear in the world in the future are produced by such causes. Moreover, in the common Sutra Pitaka, it is also said that Mitung Sorangchen (the one holding a thousand finger garlands) killed a thousand people and made a finger garland with one finger missing. The Buddha tamed him and showed that he had no fault, and this is also the action of the Tathagata killing an emanation with an emanation.
Chinese
因此，从那以后，是为了表明后来的殊胜善知识们不会被罪过所染污。此外，当化现的声闻违越学处时，以前也曾这样违越，后来也示现堕入恶趣被眷属所见的奇迹，从而调伏众比丘时，如同化身没有积累那样的业，也没有先后经历痛苦一样。这种方式更为殊胜，因为不是在他人面前那样示现，也不是示现化现的鲁扎和坛城，而是在自性显现为忿怒尊坛城时，如是智慧的游舞，以等持智慧幻化的奇迹而自现，由此在所化众生的世间中，作为那样显现的基础。如果基础中没有那样，那么显现的幻化也不应那样产生，如同天空的月亮和水池中的影像在无有差别的体性中如何能成立呢？即使天空中存在月亮，水池中却显现树木等其他形象，会出现不确定的过失。诸佛的种种化现如海显现，有些是因为所化众生的意愿和安住于基础的差别，导致身和智慧的游舞显现为不同，但在意义的本体上，轮回和涅槃无二，以因相同等方式，从基础显现为这个和那个，是任运成就的智慧。那么，不清净也存在于基础中吗？或者因为对所化众生来说是那样显现的缘故？那么，不清净是指什么呢？如果说是显现为六道，那么其基础，慈悲的游舞，被说是六道众生的行境显现为大海的游舞，自性清净存在。因为存在六脉轮的自性显现为六道世界的缘故。如金刚经中说：六轮之自性，六道之显现，本来自性任运成，风心作用故如是显现。也就是说，在轮回时，由于无明，那样在痛苦等中流转，但当对轮回的自性如同影像般证悟究竟时，那些的基础，六道各自
English
Therefore, from then on, it is to show that the later excellent spiritual friends will not be stained by faults. Furthermore, when the emanation of the Hearer transgresses the precepts, it has transgressed in that way before, and later also shows the miracle of being born in the lower realms and being seen by the retinue, thereby subduing the monks, just as the emanation did not accumulate such karma, nor did it experience suffering sequentially. This way is even more excellent, because it is not showing it that way in front of others, nor is it showing the emanation of Rudra and the mandala, but when the wrathful deity's mandala naturally manifests, such a play of wisdom, as the miracle of Samadhi wisdom's illusion, appears spontaneously, thereby acting as the basis for such appearances in the world of those to be tamed. If there is no such thing in the basis, then the manifestation of the emanation should not arise in that way either, just as how can the moon in the sky and the image in the pool of water be established in the nature of being indistinguishable? Even if there is a moon in the sky, the pool shows other images such as trees, and there will be the fault of uncertainty. The ocean-like appearance of the various emanations of the Buddhas also appears differently in some cases due to the power of those to be tamed and the distinction of abiding in the basis, so that the play of body and wisdom appears to be different, but in the essence of meaning, samsara and nirvana are non-dual, and in the manner of having the same cause, etc., appearing as this and that from the state of the basic plan is spontaneously accomplished wisdom. Then, does impurity also exist in the basis? Or is it because it appears that way to those to be tamed? Then, what is meant by impurity? If it is said to appear as the six realms, then its basis, the play of compassion, is said to be the play of the realm of the six kinds of beings appearing as the ocean, naturally pure. Because the nature of the six root-chakras exists as the appearance of the six realms of the world. As it is said in the Vajra: By the nature of the six wheels, the appearance of the six worlds, from the beginning, the nature is spontaneously accomplished, because the wind-mind acts, it appears thus. That is to say, in the time of samsara, due to ignorance, one wanders in happiness and suffering, etc., but when the nature of samsara is fully realized as being like an image, the basis of those, the six realms respectively
Chinese
在世间示现六能者的游戏也由此而来。再者，由于显现六道的蓝图，因此不会变成具有六道自相的轮回。当示现各种神通时，从业中清净的菩萨不会有这种情况，如同镜子安住于一切蓝图的显现，却不沾染其自性一般。如同《华严经》中所说： 刹土自性如海， 心之行境显现种种， 如同清澈之海中， 显现影像之海。 地水火风虚空与， 心之自性如海中， 如同刹土之海微尘数， 无有作者而安住。 有者自性清净， 有者行境种种， 众生界皆明亮显现， 一毛孔中， 亦有佛刹土之海， 种种言说不能尽。 因此，佛法是不可思议的行境，心智薄弱者如何能够衡量？ 此外，显现为六道也不会变成轮回，如同六能者和幻术、魔术的行者一般。 此外，轮回痛苦产生的因是执着于我，当颠倒的执着于我消失时，各种痛苦也会随之消失。六道轮转的蓝图，以慈悲示现与轮回自身相符的显现，如同镜面般的自性不会消失。如果此不存在，那么六道的显现又由谁突然产生呢？佛陀的广大受用身也不会圆满具备轮回与涅槃的一切功德，并且不净轮回中所显现的身和慈悲的游舞也会断绝。如同瑜伽唯识宗也说，阿赖耶识从无始以来就具有显现为境、义、身的三种自性。当它从不净中被净化后，虽然转变为清净的自性，但义的阿赖耶识在过去、未来、现在三时中不会改变，而是自然成就为法身。因此，轮回与涅槃的蓝图游戏不会消失，正如其本性一般。简而言之，此处的鲁达拉在最初就是普贤王如来。
English
The manifestation of the play of the six capable ones in the world also arises from this. Furthermore, since the blueprint of the six realms appears, it does not become a samsara with the self-characteristics of the six realms. When various miracles are displayed, a bodhisattva purified from karma does not have that, just as a mirror remains in the blueprint of all appearances but is not stained by its essence. As it is said in the Avatamsaka Sutra: "The nature of the fields is like the ocean, the objects of the mind appear in various ways, just as in a clear ocean, an ocean of images appears. Earth, water, fire, wind, and space, and the nature of the mind in the ocean, like the dust of the ocean of realms, abide without any creator. Some are pure in nature, and some have various objects, all realms of beings appear clearly. Even in a single pore, there is an ocean of Buddha realms, which cannot be exhausted by various expressions." Therefore, the Dharma of the Buddha is an inconceivable realm, how can those with weak minds measure it? Furthermore, appearing as the six realms does not become samsara, like the six capable ones and the illusion and magic of beings. Moreover, the cause of the suffering of samsara is the attachment to self, and when the inverted attachment to self disappears, the various sufferings also disappear. The blueprint of the six wheels of samsara, with compassion, shows the appearance that corresponds to samsara itself, and the nature like the surface of a mirror does not disappear. If this does not exist, then who suddenly creates the appearance of the six realms? And the great enjoyment body of the Buddha will not be complete with all the qualities of samsara and nirvana, and the body and compassionate dance that appear in impure samsara will be cut off. Similarly, the Yogacara-cittamatrins also say that the alaya-vijnana has three natures that appear as objects, meanings, and bodies from beginningless time. When it is purified from impurity, although it transforms into a pure nature, the alaya-vijnana of meaning does not change in the past, future, and present three times, but is naturally accomplished as the Dharmakaya. Therefore, the blueprint game of samsara and nirvana does not disappear, just as it is in its nature. In short, the Rudra here is Samantabhadra in the very beginning.
Chinese
成佛之时，于自显的根本枝叶轮中，降伏显现之魔也是自显，因此也不是自相，因为是自显的缘故。也不是化身，因为化身依赖于所化众生的显现，而此是自显，因此所化和能化在意义上没有成立差别。因此，自显是最初显现的。与经同名而义不同，是因为时间不同，所化和调伏者相续不同，本体一而显现为不同的差别。第三，确定时间和导师分为二：时间相同与不同，以及调伏者的导师是否同一的确定。第一者又分为二，其中，驳斥争论：此处在无始之时降伏，而经中所说的是被降伏，因此时间不同，经中说的是赡部洲，而此处说的是色究竟天，因此地点也不同，所以不相同。回答是：此处显示在四时平等性的法界中，所以说是无始之时，并非仅仅像所有年或劫之前那样。此教法也并非一定像贤劫一样是唯一的，因为调伏的刹土和时间，一刹那间在前后劫和多个世界中显现的奇迹是不可思议的。因此，无始之时是相对于本体而言不确定的时间，与安立为显现于众生的自显的时间也不相违，就是这样。赡部洲和色究竟天也只是导师和众生各自显现的自显，不能确定说色究竟天只有这个方向，因为是清净菩萨和佛的显现，而它遍布之处，色究竟天就遍布。不像色究竟天那样有物质不同的其他刹土。第二者也分为二，其中，驳斥争论：经中降伏和此处降伏，是相同还是不同？如果相同，经中是金刚手，而此处说是黑汝嘎降伏，因此是不同。如果按照第二种说法，那么“之前所依赖的”等等，似乎与经相符，是这样吗？第二个的回答是：一般来说，金刚手和黑汝嘎也不是不同的，因为所化众生的角度。