English
From me, up to the phrase "especially declare." When the retinue asked about the meaning of the four secrets, the Teacher generated compassion. How so? All the pure Tathagata's body and the appearances of wisdom, and all the impure phenomena of samsara, the outer and inner environments and beings, whether they can be realized or not, are non-dual. Without a maker, the Buddha who is primordially self-perfected, in the essence of indivisible truth, has the characteristic of being one, and because it is inseparable, compassion arises, even though there is nothing to be done. The root of beings generating their own individual discriminations is the two kinds of ignorance. As a result, the asuras are included in the upper realm of gods, and the lower realm of animals. The suffering of the five classes of beings, with their different internal types, ripens in an inconceivable way. To this, with great compassion without specific focus, and great wisdom that knows the mind of the Buddha as it is, from that state, with the unceasing wisdom that knows all that exists, compassion arises for those to be tamed, and thinking to benefit them, this is especially declared, thus promising to display manifestations. Why display them? Because with the nature of compassion for those who have not realized, the sound "Emaho" is uttered. The nature of mind, primordially pure, is the Tathagatagarbha. Since it is so, co-emergent ignorance does not recognize itself, and the condition is the individual inverted discriminations of sentient beings. From conceptualization, afflictions arise, and due to engaging in various actions, these phenomena of samsara, like a snake seen in a rope, appear suddenly out of nowhere. From this arise various bodies such as those of happy and unhappy realms, objects of desire such as forms, sounds, smells, tastes, etc., places of various heights and depths, and sufferings such as heat and cold, appearing in various ways. Living beings grasp at "I" as self, and grasp at "this is mine," etc., bound by the grasped and the grasper, and are miserable. However, this is merely an appearance in delusion. Ultimately, all these beings are not bound by any binder, nor are they bound by any thing, because the one to be bound is also
Chinese
虽然实际上并非如此，但在世俗谛中显现为被束缚，这是因为执着于自己的分别念为我。实际上没有其他的束缚，但只是在迷惑的意识前显现而已。例如，就像患有眼翳的人即使仔细观察，也不会有头发从空中掉落，但却看到头发掉落，并产生了解开那个结的错觉一样。对于无有偏颇的法性，如果以否定、肯定、执取、能取等方式进行区分，那么这种错觉并不能通过量来证明。而且，如果存在束缚，那么也可能存在与之相关的解脱。但是，由于不存在作为参照的束缚，因此也不存在与之相关的解脱。因此，一切众生从一开始就安住于无有束缚和解脱的法性身和智慧坛城中，并且在完全圆满的自性中成佛，因此这是将轮回和涅槃视为平等性的教法。为了象征这一点，为了特殊的所化众生而真实地宣说了这个续部，并且为了共同的所化众生而通过传承来宣说，因此示现了不可思议的化身，如示现六能仁等，这是无碍大悲的各种游舞。因此，宣说者如来是与圆满的眷属一起，为了那些已经转变为如来的人而宣说的，是为了开启他们的智慧。第二品的名字是秘密等。这个续部有二十二品，其中，这一品分别讲述了在胜义谛中寂灭戏论，以及在世俗谛中由于未能证悟真如而在轮回中利益众生的方式。但实际上，两者都是菩提心，在无有束缚和解脱的自性中不可分割，因此是讲述了在轮回和涅槃原本无二无别中安住，并且生起证悟此理之心的品，即第二品。第三品分为二：正文和品名。正文分为二：广说和略摄。第一部分分为二：总说教法产生的缘起和应完全了知的见解。第一部分也分为因和体性两种。第一部分是：从“那时，如来”到“出现”，即为了谁而承诺开演，从那里开始，如何开演。
English
Although it is not actually the case, in the relative truth it appears as if bound, this is because of clinging to one's own conceptual thoughts as self. Actually, there is no other binding, but it is merely an appearance in the face of deluded consciousness. For example, just as someone with cataracts, even if they examine carefully, will not have hairs falling from the sky, but they see hairs falling, and they have the illusion of untying that knot. For the impartial nature of reality, if one divides it into categories of negation, affirmation, grasping, and grasper, then this delusion cannot be proven by valid cognition. Moreover, if there is bondage, then there may also be liberation related to it. However, since there is no bondage as a reference point, there is also no liberation of phenomena related to it. Therefore, all sentient beings from the beginning abide in the dharmakaya and wisdom mandala, which are free from bondage and liberation, and they are enlightened in the fully perfected nature, therefore this is the teaching that equates samsara and nirvana. To symbolize this, this tantra is actually taught for the sake of special disciples, and it is taught through transmission for the sake of common disciples, therefore it demonstrates inconceivable manifestations, such as manifesting the six Thubpas, etc., which are various displays of unobstructed great compassion. Therefore, the teacher, the Tathagata himself, along with the complete retinue, speaks for the sake of those who have already become Tathagatas, in order to open their wisdom. The name of the second chapter is "Secret," etc. This tantra has twenty-two chapters, among which this chapter separately explains the pacification of elaboration in the ultimate truth, and the way of benefiting beings in samsara due to not realizing suchness in the relative truth. But in reality, both are bodhicitta, indivisible in the nature of being free from bondage and liberation, therefore it is the chapter that teaches to abide in the state where samsara and nirvana are originally inseparable, and to generate the mind of realizing this truth, which is the second chapter. The third chapter has two parts: the text and the title. The text has two parts: the detailed explanation and the condensed meaning. The first part has two parts: the general introduction to the arising of the teaching and the view to be fully understood. The first part also has two aspects: the cause and the essence. The first part is: from "Then, the Tathagata" to "arise," that is, from where he promised to expound for whom, how to expound.
Chinese
那，连接“出现”之后，哪里呢？从所有如来中，无分别、普皆遍布、自生的广大慈悲中，自然显现的加持，在适当时机出现，这被称为心智的智慧，因为是智慧的化现，所以是智慧之子。因为摧毁了业和烦恼的军队，所以是能仁。依所化众生的根器而有六种形象。从哪里出现呢？从导师如来六种姓氏的身、语、意无二无别的金刚中出现。如何出现呢？如同梵天安住于自己的居所，却在所有其他天界显现自身形象一样，以对所化众生显现自相的方式出现。如《宝性论》所说：如同梵天，梵天于，居处不迁动，而于诸天处，不费力显现。如是能仁法身中，不动而于一切界，于具缘者不费力，示现种种之化身。如是说。第二，本体分为二：略说和广说。第一是：从“出现之后”到“行利益”，即如此六能仁出现之后，行利益的处所是三恶道和天人，即五道众生，或者为五乘种姓的五道众生行利益。在哪里行利益呢？在行利益的田地里，由于所化众生的业力差别，横向展示为众生居住的处所，纵向展示为众生上下的世界，容器的差别有圆形等四种，还有地面平坦和没有覆盖物等六种不同的自性，遍布十方，因为无法衡量，所以是无边无际的，如同虚空般的无量无边的世界。其中包含的，是从水中间到第一禅以下的洲，即四大部洲。此一千为小千世界，此小千世界的一千为中千世界，此中千世界的一千为大千世界。在每一个大千世界中，以何种方式行利益呢？每一大千世界中都显现能仁大世尊，以下将讲述如何以身行广大福德来调伏等四种调伏方式来行利益。第二分为四：以身行广大福德，以意现量，以神变
English
Then, connecting with "appearing," where? From all the Tathagatas, the blessing that naturally arises from the impartial, all-pervading, and spontaneously born great compassion appears at the appropriate time. This is called the wisdom of the mind, because it is a manifestation of wisdom, so it is a son of wisdom. Because it destroys the army of karma and afflictions, it is the Muni. Depending on the capacity of the beings to be tamed, there are six forms. From where does it appear? From the indivisible vajra of body, speech, and mind of the six lineages of the Teacher Tathagata. How does it appear? Just as Brahma, while abiding in his own abode, manifests the appearance of his own form in all other heavens, it appears in the manner of self-appearance to the beings to be tamed. As it is said in the Uttaratantra: Just as Brahma, Brahma in, his abode does not move, but in all the abodes of the gods, he effortlessly manifests appearances. Likewise, the Muni from the Dharmakaya, without moving, in all realms, to those with fortune, effortlessly shows various emanations. So it is said. Second, the essence is divided into two: brief explanation and detailed explanation. The first is: from "after appearing" to "doing benefit," that is, after these six Munis appear, the places where they do benefit are the three lower realms and gods and humans, that is, the five realms of beings, or they do benefit for the five realms of beings of the five vehicles. Where do they do benefit? In the field of doing benefit, due to the differences in the karma of the beings to be tamed, the place where beings live is shown horizontally, and the worlds above and below beings are shown vertically. The differences in containers include round shapes and so on, and there are six different natures such as flat ground and no covering. They pervade the ten directions, and because they cannot be measured, they are boundless and infinite worlds like the expanse of the sky. Included in this are the continents from the middle of the water to below the first dhyana, that is, the four great continents. This thousand is the small thousand world, this thousand small thousand worlds is the middle thousand world, and this thousand middle thousand worlds is the great thousand world. In each great thousand world, in what way is benefit done? In each great thousand world, the Muni Great Bhagavan appears. The following will explain how to do benefit through the four ways of taming, such as taming with the body performing great merit. The second is divided into four: with the body performing great merit, with the mind being manifest, with miraculous power
Chinese
不可思议故，以语理调伏之。初者，从诞生乃至“导师能仁”之间。于每一百俱胝赡部洲，亦有尔许调伏众生之殊胜化身出现，皆以示现与其行事相符之方式，故述一者之行持，即能了知一切之行持。吾等导师即由此门径宣说：于兜率天之处所，受生为圣善白幢，以五观照见之后，于土阴羊年（藏历年名）上弦月之望日，以白象之相，入于住于斋戒之母摩耶夫人之胎中。十月怀胎将满之际，于铁猴年萨嘎月七日星宿降临之际，于蓝毗尼园，从母之右胁无垢而诞生。如是示现学习文字等，于工巧处精通，且战胜诸释迦族之技艺，摄持八万四千眷属之娑婆诃女为妃，如是安住于王宫中直至二十九岁。此后，舍弃家室，于清净佛塔前出家。此后，于尼连禅河畔，六年之间行持苦行，以致身形极度消瘦，后有村女乐施女以千份牛乳熬制之乳糜，掺杂蜂蜜敬献，食后立即身如黄金般光亮。此后，以大丈夫之姿前往菩提伽耶，从吉祥卖草人处乞得草垫为座。于菩提树下，结跏趺坐。于三十五岁之木马年萨嘎月望日黎明，依于第四禅定，断除二障及其习气，通达一切所知，现证圆满正等觉。于此前一日之傍晚，从眉间放光等方式调伏魔众。成佛后，于七周之内未转法轮。后于梵天与帝释天劝请下，于瓦拉纳西从五比丘开始，初转法轮四谛之法。于鹫峰山等处，中转法轮无相之法。于广严城
English
Because it is inconceivable, it is subdued by the speech and logic. The first is from the birth to "the Sage of the Teacher." In each of the hundred million Jambudvipas, there are also so many supreme incarnations of subduers of beings appearing, all of which are shown in accordance with the way they act. Therefore, by mentioning the actions of one, one can understand the actions of all. Our teacher is spoken of through this gateway: In the place of Tushita, he took birth as the Holy White Banner, and after seeing with the five sights, in the year of the Earth Female Sheep, on the full moon of the upper water month, in the form of a white elephant, he entered the womb of the mother Maya, who was abiding in retreat. When almost ten months were completed, on the seventh day of the Saga month of the Iron Monkey year, when the constellation Royal fell, in the Lumbini Garden, he was born from the right side of his mother without the impurity of the womb. He then acted as if learning letters and so on, and became proficient in the place of crafts. He defeated the Shakyas with his skills, and took possession of the Saha woman with her retinue of eighty-four thousand as his consort, and thus remained in the palace until the age of twenty-nine. After that, he renounced his home and went forth at the pure stupa. After that, on the bank of the Nairanjana River, he practiced austerities for six years, so that his body became extremely emaciated. Then, a village girl, Legshema, offered milk porridge made from a thousand parts of milk, mixed with honey, and as soon as he ate it, his body became as bright as if wiped with a golden cloth. After that, he went to Bodh Gaya in the manner of a great man, and took a seat on a grass mat obtained from the auspicious grass seller. Under the Bodhi tree, he sat in the lotus position. At the age of thirty-five, on the dawn of the full moon of the Saga month of the Wood Horse year, relying on the fourth dhyana, he abandoned all the two obscurations along with their predispositions, and comprehended all that is to be known, and manifested perfect complete enlightenment. On the evening of the previous day, he subdued the Maras by emitting rays of light from between his eyebrows and so on. After becoming a Buddha, he did not teach the Dharma for seven weeks. Later, at the urging of Brahma and Indra, in Varanasi, starting with the five monks, he first turned the wheel of Dharma of the Four Noble Truths. At Vulture Peak and other places, he turned the middle wheel of Dharma of no characteristics. In Vaishali