English
Also knows that (sentient beings) are in distress. Also knows the method to liberate them from it, just like awakening from sleep. The previous lamas said so. Some people do not understand these principles, and examine whether the wisdom of the Buddha and the confusion of sentient beings simultaneously enter into focus. This should be understood as the rebuttal answer of "Jinei." The fourth general meaning is that, having observed in this way, the way to generate compassion is: temporarily divided into four according to the view of Master Vimala. From the three stages, it says: "Constant, nature-force, supplication, and appearing from encountering objects." Therefore, the first is the way of generating constant compassion, like the flow of a great river. For example, just as the flow of a great river flows continuously without distinguishing between spring, summer, autumn, and winter, the arising of compassion of Buddhas and Bodhisattva Mahasattvas is also uninterrupted. That is, as stated in the summary of the first chapter: "Wisdom mandala in the midst of compassion." The second is the way of generating compassion through the power of nature, like the rays of the sun. For example, just as the sun rises in the sky, and the rays are warm and gentle, effortlessly arising naturally, the compassion of the Buddhas arises naturally without effort or fatigue. That is, as stated in the thirteenth chapter: "The mandala of compassion arises completely." The third is the way of generating compassion through the cause of being urged and prayed to, like giving alms to beggars who cry out in misery. For example, just as beggars utter miserable wails, and are defeated and gathered together to be given alms, when Buddhas and Bodhisattva Mahasattvas are also urged and prayed to, special compassion arises. That is, as stated in the second chapter: "Even if the common retinue has realized, they still request the tantra to be taught for the sake of the future." "Ema ye, from the secret Dharma." These four sentences. The Lord Buddha's answer is: "Ema, in the Tathagatagarbha." To "Showing various joys for the sake of teaching." It is said that for those who have the karma to hear it directly, it is taught in six ways of joy; for those who do not have the karma to hear it, they manifest as six path-stage teachers, Shakyamuni, to teach. The fourth is the cause of encountering objects
Chinese
生起大悲的方式： 甚至比乞丐的呻吟更甚，就像特别给予被恶性麻风病缠身的麻风病人一样。例如，虽然一般来说，所有的痛苦都是慈悲的对象，但特别是当遇到断腿断手的麻风病人时，会生起无法忍受的慈悲。同样，虽然一般来说，六道的一切众生都是大悲的对象，但特别是对于像黑鲁扎塔帕这样烦恼和三毒粗重成熟的人，会生起特别的慈悲。正如这部经的第十五品所说：“世尊以其先前修持的力量，以全知智观照，以大悲调伏。” 五、生起大悲后利益众生的方式： 按照杰昆努瓦的观点，一般来说，有五乘利益众生的方式，特别是秘密真言教法，即此续部利益众生的方式有两种。五乘利益众生，第五是结合。特别是此续部利益众生的方式有四种。然而，按照杰珠普瓦的观点，一般来说，身语意功德事业不可思议地利益众生，特别是秘密真言教法，即此续部利益众生有两种。第一种见于广大品第二义中：“以大悲的加持，在十方世界如微尘数般，利益众生的事业不可思议。以身语意和功德，以及任运成就的事业，不使所化众生空耗。清净恶趣，成就菩提，圆满智慧资粮，普遍示现。” 由此可知。特别是秘密真言教法，即此续部利益众生有两种：以此的加持利益众生，以及此续部本身直接利益众生。第一种见于此经的第三品：“此后，从一切如来中，以大悲加持，名为明咒之子，六能仁。从一切如来的身语意金刚中生出。” 由此可知，此续部的导师普贤王如来以大悲的加持，化现出六能仁，以身、意、不可思议和语四者利益众生。
English
How compassion arises: Even more than the moans of a beggar, it is like giving especially to a leper afflicted with virulent leprosy. For example, although generally all suffering is the object of compassion, especially when encountering a leper with severed legs and hands, unbearable compassion arises. Similarly, although generally all sentient beings of the six realms are the object of compassion, especially towards those like Rudra Tarpa Nagpo, whose afflictions and three poisons have ripened coarsely, special compassion arises. As it says in the fifteenth chapter of this very text: "The Tathagata, seeing with omniscient wisdom the power of previous practice, subdued him with compassion." Fifth, how to benefit beings after compassion has arisen: According to Jekhun Pawa's view, generally there are five vehicles for benefiting beings, and in particular, the secret mantra teachings, that is, this tantra itself, has two ways of benefiting beings. The five vehicles benefit beings, the fifth being union. In particular, there are four ways in which this tantra itself benefits beings. However, according to Je Drubpukpa's view, generally the body, speech, mind, qualities, and activities benefit beings in inconceivable ways, and in particular, the secret mantra teachings, that is, this tantra itself, has two ways of benefiting beings. The first is found in the second meaning of the extensive chapter: "Through the blessings of great compassion, in the ten directions, as many worlds as there are dust motes, the activities of benefiting beings are inconceivable. Through body, speech, mind, and qualities, and through spontaneously accomplished activities, the beings to be tamed are not wasted. Purifying the lower realms, attaining enlightenment, perfecting the accumulation of wisdom, universally manifesting." This is evident. In particular, the secret mantra teachings, that is, this tantra itself, has two ways of benefiting beings: benefiting beings through its blessings, and this tantra itself directly benefiting beings. The first is found in the third chapter of this very text: "Then, from all the Tathagatas, through the blessings of great compassion, the six sages, called the sons of mantra, arise. They emerge from the body, speech, and mind vajras of all the Tathagatas." From this it is known that the teacher of this tantra, Samantabhadra, through the blessings of compassion, emanated the six sages, benefiting beings through body, mind, the inconceivable, and speech.
Chinese
再者，关于身所作的事业，如本文第三品所说，从“降生”和“出家”和“苦行”等，到“导师的能仁”之间所阐述的。关于意的作为，也如本文所说，从“于一切时中皆了知”等，到“六大神通”之间所阐述的。关于不可思议的作为，如本文所说，从“一切身不可思议”等，到“不可思议无数于十方显现”之间所阐述的。语的作为有三种，即关于乘的数目、烦恼和方便或对治而宣说。第一种，如本文第三品所说，从“一切也是如此”等，到“无上之乘”之间所阐述的。对此，一般而言，什么是乘的含义或体性呢？以从下往上提升之义故名为乘，或以异于地道的证悟而携带涅槃之库藏之义故名为乘。那么，这样的乘有多少种确定的类别呢？随所化众生的根器次第，乘的类别也显得不确定，有九乘次第、五乘、三乘、二乘、一乘、不可思议乘等等显现。那么，此处乘的数目如何确定呢？以“一切也是如此，以调伏之故”之故，如果总摄一切不可思议的语，则如下面所说，以调伏所化众生的不同根器和意乐之故，乘的类别也显现为五种。也就是天和人的乘，关于这一点，《幻化网续》第五品也从类别上作了区分：“行持十善且断除不善者，是生于欲界天与人之因。行持四无量且修持不动者，是生于梵天等处之因。”因此，天和人的名称是随意的，进入之门是从断除十不善之门进入，应行持的善业是接受并实行十善，从思择的见解中了知因果的不虚妄，所修的等持是四无量和八等至。
English
Furthermore, regarding the deeds performed by the body, as stated in the third chapter of this text, it is explained from "birth" and "renunciation" and "asceticism," etc., to "the Sage of the Teacher." Regarding the actions of the mind, it is also explained in this text from "knowing at all times" etc., to "the six great superknowledges." Regarding the inconceivable actions, as stated in this text, it is explained from "all bodies are inconceivable" etc., to "inconceivable and countless manifestations in the ten directions." There are three types of speech activity: speaking with regard to the number of vehicles, afflictions, and means or antidotes. The first is explained in the third chapter of this text, from "everything is like this" etc., to "the unsurpassed vehicle." In general, what is the meaning or nature of a vehicle? It is called a vehicle because it elevates from below to above, or it is called a vehicle because it carries the treasury of nirvana through realization different from the stages and paths. How many definite categories are there for such vehicles? Depending on the order of the minds of those to be tamed, the categories of vehicles also appear uncertain, with nine successive vehicles, five vehicles, three vehicles, two vehicles, one vehicle, inconceivable vehicles, and so on. So, how is the number of vehicles determined here? Because of "everything is like this, because of taming," if all inconceivable speech is summarized, then as stated below, because of taming the different minds and inclinations of those to be tamed, the categories of vehicles also appear as five. That is, the vehicle of gods and humans, regarding this, the fifth chapter of the Mayajala Tantra also distinguishes the categories separately: "Practicing the ten virtues and abandoning non-virtue is the cause of being born as gods and humans in the desire realm. Practicing the four immeasurables and meditating on immovability is the cause of being born in the Brahma realm and so on." Therefore, the names of gods and humans are arbitrary, the gate of entry is through abandoning the ten non-virtues, the virtuous deeds to be practiced are accepting and practicing the ten virtues, from the view of discernment, one understands the infallibility of cause and effect, and the samadhi to be cultivated is the four immeasurables and the eight attainments.
Chinese
禅修。如此禅修的果报是天人和人类的种姓。通过提升或获得欲界十善处和上二界的高等种姓，因此称为天人乘。像这样显现获得果报，并且成办利益，也是因为此续部的加持力所显现。那么，这个天人乘，是具相的乘吗？如果说是过去之乘，则不是具相之乘。理由是，在道次第中说：“四者的乘，首先安立。”因此，对于四种决定的乘，首先天人乘，是过去之乘生起的基础或原因，安立为这样。因此，从这个天人高等种姓的果报开始，进入过去具相之乘，声闻乘等九乘次第。也就是九乘次第是：声闻、缘觉、菩萨三乘，是外具相的三乘部类。克里亚（梵文：Kriyā）、邬波（梵文：Upa）、瑜伽三乘，是外密续的三乘。嘛哈瑜伽（梵文：Mahāyoga）、阿努瑜伽（梵文：Anuyoga）、阿底瑜伽三乘，是内密续的三乘。声闻乘，指的是，在广释中说：“通达四谛义，彻底断除，十六种智慧分，彻底寂静，入流等次第修习后，前往摧毁烦恼敌人的地。”因此，声闻的词义或词源是：依赖他人听闻宣说，也就是依赖其他上师，并且从他那里听闻的意义向他人宣说，因此称为声闻。进入之门是从四圣谛之门进入。所行持的戒律是别解脱八种戒律的守护，特别是为了自己的利益而行持二百五十条戒律。所证悟的见解是证悟人我无自性。所禅修的等持是四谛中的每一个，法智法忍二者，类智类忍二者，这样依次禅修十六种智慧。如此禅修，暂时的果报是入流果，一来果和不来果二者，究竟的果报是有余和无余的阿罗汉。
English
Meditation. The result of meditating in this way is the status of gods and humans. By elevating or attaining the higher realms of the desire realm's ten good places and the upper two realms, it is therefore called the vehicle of gods and humans. Appearing to attain results in this way and accomplishing benefits is also due to the power of the blessings of this tantra. So, is this vehicle of gods and humans a characteristic vehicle? If it is said to be a past vehicle, it is not a characteristic vehicle. The reason is that in the Lamrim it says, "Establish the vehicle of the four first." Therefore, for the vehicle of four determinations, the first vehicle of gods and humans is the basis or cause for the arising of past vehicles, and it is established as such. Therefore, starting from the result of this higher class of gods and humans, one enters the past characteristic vehicle, the nine vehicle stages such as the Shravaka vehicle. That is, the nine vehicle stages are: the Shravaka, Pratyekabuddha, and Bodhisattva vehicles, which are the three categories of outer characteristic vehicles. The Kriya, Upa, and Yoga vehicles are the three vehicles of the outer tantras. The Mahāyoga, Anuyoga, and Atiyoga vehicles are the three vehicles of the inner tantras. The Shravaka vehicle refers to, as it says in the extensive commentary, "Understanding the meaning of the four truths, completely abandoning, the sixteen aspects of wisdom, completely pacifying, after practicing the stream-enterer and so on in order, one goes to the ground of destroying the enemies of afflictions." Therefore, the meaning or etymology of Shravaka is: relying on others to hear and proclaim, that is, relying on other teachers, and proclaiming the meaning heard from them to others, therefore it is called Shravaka. The gate of entry is through the gate of the four noble truths. The discipline to be practiced is the protection of the eight types of Pratimoksha vows, especially practicing the two hundred and fifty vows for one's own benefit. The view to be realized is the realization of the selflessness of the person. The Samadhi to be meditated on is each of the four truths, the two knowledges of Dharma and acceptance, the two subsequent knowledges and acceptances, thus meditating on the sixteen wisdoms in order. By meditating in this way, the temporary result is the stream-enterer, the once-returner and the non-returner, the ultimate result is the Arhat with remainder and without remainder.