Chinese
方法，生活计算，数字，声音，医疗，宗教，制造，投掷，检查，因明学，瑜伽，听闻，记忆，星算，计算，幻术，前世，前生知识。如是，第一章从《大生处经》中宣说。能仁是指身能忍，不像老虎和猴子那样；语能忍，不说闲言碎语；意能忍，没有不平等。为了所化有情确定为六道，导师也显现为六能仁。如是，如来之身、语、意从金刚中生出。因此，从何处生出呢？如来六胜者的身、语、意，方便父和智慧母二者无别，从菩提心无二分的金刚中生出和显现的方式是：如同月亮和太阳没有移动，但在不同的水器中显现影像一样，在六道众生的各自处所显现。第二，论基自身的体性有二：总说论基和别说论基。第一，总说论基是：从……也以四种方式利益五道众生。那里有说到：从……也以业力的线索和上下六道世界的十方无边无际。如是，六能仁显现后，也以所化有情的业力，通过不相同和相同的力量，在方向或区域，即线索和上下二者，即器世界坏灭时，有情坏灭，所依赖的形成方式或重量卸载方式不同的六种自性。在十方无边无际中普遍存在，称为无边，即法身的净土。在其范围内，从下面将要讲的三千大千世界，以一个作为数字的基础，从一数到二的千，称为千之因。第一个作为数字的基础，从一数到二的千，称为千之因。第二个也以数字的基础一作为基础，从一数到二的千，称为超越千之界限的结合，即报身独一的净土。三千的千
English
Methods, life calculations, numbers, sounds, medicine, religion, manufacturing, throwing, examination, logic, yoga, hearing, memory, astrology, calculations, illusions, past lives, knowledge of past events. Thus, the first chapter is explained from the Great Bhutapatta. Thubpa (Sage) means the body is able to endure, not acting like tigers and monkeys; speech is able to endure, not speaking idle gossip; the mind is able to endure, not possessing inequality. Because the beings to be tamed are determined to be of the six realms, the teacher also appears as six Thubpas. Thus, the body, speech, and mind of the Tathagata emerge from the vajra. So, from where does it arise? The body, speech, and mind of the six victorious Tathagatas, inseparable as the father of skillful means and the mother of wisdom, arise and emerge from the indivisible vajra of the mind of bodhichitta in the manner that, just as the moon and sun do not move but their reflections appear in different water vessels, they appear in the respective places of the six realms of beings. Secondly, the nature of the subject matter itself is twofold: general presentation of the subject matter and specific presentation of the subject matter. First, the general presentation of the subject matter is: "From also, by the power of karma..." In four ways, it benefits the beings of the five realms. It is said there: "From also, by the karmic thread and the ten directions of the upper and lower six realms, boundless and limitless," thus, after the six Thubpas emerge, also by the karma of the beings to be tamed, through the power of dissimilar and similar, in the direction or region, that is, the thread and the upper and lower two, that is, when the container world is destroyed, the sentient beings are destroyed, the six natures of different ways of relying on the formation or weight unloading. Universally pervading in the ten directions, boundless, is called limitless, which is the pure land of the Dharmakaya. Within its scope, from the three thousand great thousands of worlds to be explained below, taking one as the basis of the number, counting from one to two thousand is called the cause of a thousand. The first one, taking it as the basis of the number, counting from one to two thousand, is called the cause of a thousand. The second one also, taking the basis of the number one as the basis, counting from one to two thousand, is called the complete transcendence of the combination of a thousand boundaries, which is the pure land of the Sambhogakaya alone. The thousand of the three thousand
Chinese
《大藏经》中说：四大部洲和日月，须弥山和欲天，梵天世界等一千个，这千个被认为是总的精华。那一千个再乘以一千个，是中等的世界。那一千个再乘以一千个，就是三千大千世界，共同毁灭和产生。因此，四大部洲、日月、须弥山等百亿个，被称为三千大千世界，是化身佛独一的净土。这是处所圆满。那么，这里讲述化身佛的处所时，提到法身和报身的开端，会不会有离题的过失呢？没有过失。例如，指定并标示摩伽陀金刚座时，会说“赡部洲的中央，印度的摩伽陀金刚座”一样。每一个三千大千世界，都有一位大雄世尊，因此，化身佛的净土，在每一个三千大千世界中，都显现一位化身佛大雄导师世尊，并利益众生，这是导师圆满。以四种调伏方式，即身、语、意和不可思议的调伏，来调伏所化众生，这是教法圆满。五道众生，即六道众生，其中非天被归入上部的天道和下部的畜生道，因此五道众生是眷属圆满。利益众生，即在处所、导师、教法、眷属都圆满的时候利益众生，这是时间圆满。第二，详细阐述开端，分为四部分：身的作为、意的作为、不可思议的作为和语的作为。第一，阐述身的作为：降生等，导师的能仁。那里有，降生等，即从母亲右胁降生，出家等，在清净的佛塔前自己给自己剃度出家，苦行等，在尼连禅河边六年苦行，降伏魔众等，在金刚座的夜晚降伏亿万魔众。
English
In the Great Treasury, it says: "Four continents and sun and moon, Mount Meru and desire gods, Brahma's world of a thousand, A thousand is considered the general essence." That thousand times a thousand, Is the intermediate world realm. That thousand times a thousand, Is the three-thousand great-thousand, Simultaneously destroyed and arising. Therefore, a hundred billion of the four continents, sun, moon, and Mount Meru, are called the three-thousand great-thousand world, which is the pure land of a single Nirmanakaya. This is the perfection of place. Now, if in explaining the place of the Nirmanakaya, we mention the basis of the Dharmakaya and Sambhogakaya, will it be a fault of digression? There is no fault. For example, when specifying and indicating Magadha Vajrasana, it is said, "In the center of Jambudvipa, the land of India, Magadha Vajrasana." In each three-thousand great-thousand world, there is a Great Hero Bhagavan. Thus, in each three-thousand great-thousand world of the Nirmanakaya's pure land, a Nirmanakaya Great Hero Teacher Bhagavan appears and benefits beings, which is the perfection of the Teacher. With four types of taming, namely body, speech, mind, and inconceivable, taming the beings to be tamed is the perfection of the Teaching. The five types of beings, namely the six realms of beings, where Asuras are included in the upper realm of gods and the lower realm of animals, therefore the five types of beings are the perfection of the retinue. Benefiting beings, that is, benefiting beings when the place, Teacher, Teaching, and retinue are all complete, this is the perfection of time. Second, elaborating on the basis in detail, there are four parts: the activity of body, the activity of mind, the inconceivable activity, and the activity of speech. First, explaining the activity of body: Birth, etc., by the Teacher Shakyamuni. There it is, birth, etc., that is, being born from the right side of the mother's womb, renunciation, etc., ordaining oneself in front of the pure stupa, asceticism, etc., practicing asceticism for six years by the Nairanjana River, subduing the Maras, etc., subduing hundreds of millions of Maras on the night of the Vajrasana.
Chinese
降伏魔众，以及“成佛”等，指的是黎明时分证得圆满正觉，以及“示现大神变”等，指的是此后佛陀的身体高耸如七棵多罗树，显示诸如特别的开示等大神变，以及“转法轮”等，指的是在瓦拉纳西等地，次第转了四谛等三转法轮，以及“入灭”等，指的是为了永远破灭希望，在拘尸那揭罗城示现入灭，以及“等等示现的能仁”等，等等所包括的，从兜率天降临，入胎，精通工巧明，受用妃眷的围绕等等四种事业。如是，通过十二种事业示现成办事业的能仁，示现如此圆满的事业，是共同乘的显现。也就是说，在小乘行者的显现中，当王子义成降生之时，他本是一个被各种束缚所束缚的普通人，因为看到了生老病死的四种痛苦，生起了出离的信心，像丢弃唾沫一样舍弃了王位，从在家出家，苦行六年，在声闻乘行者看来，他获得了阿罗汉的果位，在独觉乘行者看来，他获得了如意妙乐之果，如同犀牛角或鹦鹉。在外密续行者看来，圣洁的天子白幢幡，是圆满十地菩萨，一生补处。他降生为人子义成王子后，从在家出家，在尼连禅河边苦行，在菩提树下安坐时，受到诸佛的劝请，从不动摇的等持中起身，将异熟之身留在尼连禅河边，心意之身前往色究竟天，在胜义菩提心中，受到诸佛的灌顶，显现证得圆满正觉，成为大日遍照金刚。此后
English
Subduing the hordes of demons, and "becoming Buddha," etc., refers to attaining complete and perfect enlightenment at dawn, and "displaying great miracles," etc., refers to the Buddha's body towering like seven Tala trees, displaying great miracles such as special teachings, and "turning the wheel of Dharma," etc., refers to turning the wheel of Dharma in three stages, such as the Four Noble Truths, in Varanasi and other places, and "passing into Nirvana," etc., refers to manifesting passing into Nirvana in the city of Kushinagar in order to forever destroy hopes, and "the Sage who shows the etc.," etc., includes descending from Tushita, entering the womb, being skilled in crafts, enjoying the company of consorts, etc., are the four deeds. Thus, the Sage who shows the accomplishment of deeds through the twelve deeds, showing such perfect deeds, is the appearance of the common vehicle. That is, in the appearance of the Lesser Vehicle practitioners, when Prince Siddhartha was born, he was originally an ordinary person bound by all kinds of fetters, and because he saw the four sufferings of birth, old age, sickness, and death, he developed faith in renunciation, abandoned the kingdom like spitting out saliva, renounced from home to homelessness, and practiced asceticism for six years. In the eyes of the Shravakas, he attained the fruit of Arhat, and in the eyes of the Pratyekabuddhas, he attained the fruit of supreme bliss, like a rhinoceros horn or a parrot. In the eyes of the outer Tantra practitioners, the holy son of the gods, White Banner, is a Bodhisattva who has completed the ten Bhumis and is destined to be the last birth. After he was born as the human son Prince Siddhartha, he renounced from home to homelessness, practiced asceticism on the banks of the Nairanjana River, and when he sat under the Bodhi tree, he was urged by the Buddhas, arose from the immovable Samadhi, left the body of fruition on the banks of the Nairanjana River, and his mind-body went to Akanishta, and in the heart of ultimate Bodhi, he received the empowerment of the Buddhas, and manifested complete and perfect enlightenment, becoming Vairochana. After that,
Chinese
降临到三十三天处，使天界的所化有情成熟。之后，为了调伏人间的所化有情，再次进入苦行的胎中。示现菩提树下成佛等事迹。正如这部经的第六品所说：对于声闻来说，是阿罗汉的形象；对于独觉来说，是犀牛的形象；此外，按照大乘的次第，在色究竟天无上胜妙之处，是毗卢遮那佛的形象。这样说就显而易见了。虽然如此，如果按照共同显现的菩萨乘来解释，圣者龙树所著的《八塔赞》中说：最初在菩提胜处发起殊胜菩提心，于无数三大阿僧祇劫积聚资粮，中间摧伏四魔，顶礼世尊狮子。其中，最初发起殊胜菩提心，中间于无数三大阿僧祇劫积聚资粮，最后现证圆满正等觉这三种情况中，最初发起殊胜菩提心的情况是：从不可思议的大悲心中产生无边的菩提心是法性。导师世尊释迦牟尼佛也是如此，在最初发起菩提心之前，先显现完全清净的慈悲。这是因为他以智慧和慈悲圆满的力量，积累了无量广大福德资粮的善根，安住于大乘种性。有一次，由于某种业力，他转生到地狱中，在铁烧热的地面上，变成了一个拉车的巨人。当时，看到拉车的同伴因为力气小拉不动车，阎罗卒用燃烧的铁锤反复击打他。他因为痛苦的感受伤害了自己的身体，从自己的痛苦推己及人，对拉车的同伴生起了无量的慈悲心，说道：哎，阎罗卒们，不要打他了！他的那份我也来拉。阎罗卒听后勃然大怒，说道：众生各自承受自己的业力。
English
Having descended to the realm of the Thirty-Three, he matured the beings to be trained in the heavenly realms. Then, in order to tame the beings to be trained in the human realm, he again entered the womb of asceticism. It appears that he showed the manner of becoming enlightened under the Bodhi tree and so on. As it says in the sixth chapter of this very text: "For the Shravakas, the form of an Arhat; for the Pratyekabuddhas, the form of a rhinoceros; furthermore, according to the order of the Supreme Vehicle, in the supreme and unsurpassed realm of Akanishta, the form is that of Vairochana." This makes it clear. Even so, if explained according to the Bodhisattva Vehicle, which is known as the common appearance, in the "Praise of the Eight Stupas" composed by the noble Nagarjuna, it says: "First, having generated the supreme Bodhichitta in the supreme Bodhi place, having accumulated merit for countless three great kalpas, in the middle, having destroyed the four obstructing Maras, I prostrate to the Bhagavan Lion." Among these three aspects—first, generating the supreme Bodhichitta; in the middle, accumulating merit for countless three great kalpas; and finally, manifesting perfect and complete enlightenment—the first, generating the supreme Bodhichitta, is as follows: It is the nature of things that boundless Bodhichitta arises from immeasurable great compassion. The Teacher, the Bhagavan Shakyamuni, also manifested completely pure compassion before engaging in generating Bodhichitta. This is because, through the power of wisdom and compassion, he accumulated vast roots of virtue, the accumulation of merit, and resided in the lineage of the Great Vehicle. Once, due to some karma, he was born in a hell realm, becoming a giant pulling a cart on a ground of burning iron. At that time, seeing that his fellow cart-puller was unable to pull the cart because of his weakness, and that the servants of Yama were repeatedly striking him with a burning iron hammer, he felt immeasurable compassion for his fellow cart-puller, thinking of his own suffering and extending it to others. He said: "Hey, servants of Yama, do not strike him! I will pull his share as well." The servants of Yama became enraged and said: "Beings each bear the burden of their own karma."