Chinese
空行母们所见是，因为经中说在空行母的显现中，每一位如来都显现为八位和五位并进行结合。又，如果有人问，这里从自在母和嬉戏中生出二十位王子，而仪轨中从五部母和嬉戏中生出（王子），这二者是否矛盾？这里是为了彰显其他（佛）的伟大，所以诛杀男性，让女性结合来进行调伏，这仅仅是为了这个目的而宣说的。在修持的时候，因为不会对业之女魔生起信心，所以从五部母和嬉戏中生出（王子），因此没有过失。第五，时间是，对于不驯服的所化，显现为猛烈的降伏事业的时间，因为以不可思议的各种调伏方法，各自显现，所以在同一时间调伏。（以上）这样说。第六，摄集者是，如上文所说，就是秘密主。第二，关于教法生起的共同基础是，此续第三品的开头所阐述的。其中又分：论述基础的续、自己的体性和顺带产生的辩论的消除这三部分。第一部分是，为了将那些不理解此意义的人引导到道次第的乘上，所宣说的从诸佛的智慧加持中化现出六位能仁，即：此后，从一切如来中，生出名为大悲加持的明妃，六位能仁丈夫从如来的身语意金刚中出现。这样说。这里明妃丈夫的意义是，如《秘密集续》后文所说：自己的身语意金刚，是不可分割的体性，因为具有明和合，所以称为明妃丈夫。就像从斯帕卡布（spar khab）中引用的一样。第二部分是，化现之后又会变成什么呢？经文正文中说：名声的共同体性是，六能仁示现，安住三千世界。特别是释迦能仁自己，舍弃王位和妃嫔眷属，出家并圆满，宣说因之法轮，在六道轮回和四种（诞生方式）等，极其稀有的时代。如五圆满中的第一，处所是，一般在《广大经》中说：在一切方位，刹土显现如海洋，有的圆，有的三角形，其中一些在方位上呈四方形，如宝珠、莲花、轮
English
What the Mothers see is that, because it is said in the tantra that in the appearance of the Mothers, each Tathagata appears as eight and five and engages in union. Furthermore, if someone asks whether there is a contradiction between the fact that here twenty sons are born from the Power Woman and Play, and that in the sadhana five lineage mothers and Play give birth (to sons), the answer is: Here, in order to bring out the greatness of others, the males are killed and the females are united to tame them, and this is only shown for this purpose. During practice, since faith in the demonesses of karma does not arise, there is no fault because the five lineage mothers and Play give birth (to sons). Fifth, the time is the time when fierce activities appear to the untamed disciples, because various methods of taming, which are inconceivable, appear separately, so they are tamed at the same time. So it is said. Sixth, the compiler is, as above, the Lord of Secrets himself. Second, the general basis for the arising of the teachings is shown by the beginning of the third chapter of this tantra. It is also divided into three parts: the tantra that discusses the basis, its own nature, and the elimination of incidental disputes. The first part is: In order to lead those who do not understand this meaning to the vehicle of the stages of the path, the six Thubpas emanate from the blessings of the wisdom of the mind of the Buddhas, namely: Then, from all the Tathagatas, a vidya called the blessing of great compassion arises, and the six Thubpa males emerge from the body, speech, and mind vajras of the Tathagatas. So it is said. Here, the meaning of the vidya male is: As it is said in the later tantra of the Guhyasamaja Tantra: One's own body, speech, and mind vajra, is the indivisible nature, because it possesses vidya and union, it is called the vidya male. As quoted from Spar Khab. The second part is: After emerging, what will happen? The main text says: The common nature of fame is that the six Thubpas appear and dwell in the three thousand worlds. In particular, Shakyamuni himself, abandoning the kingdom and the retinue of consorts, renounced and perfected, proclaimed the wheel of Dharma of cause, in an extremely rare time such as the six realms of samsara and the four (modes of birth). As the first of the five perfections, the place is: In general, in the Great Sutra it is said: In all directions, the fields appear like oceans, some are round, some are triangular, some of them are square in direction, like jewels, lotuses, wheels
Chinese
八个指环。（一切）诸业皆由大海书写而成。虽然众生的业力所致，净土的庄严无边无际。此处《俱舍论》中说：四大洲与日月，须弥山及欲天，梵天世界千个，此千为最初的总数。此千个之上再千倍，为中等世界。此千个之上再千个，一同坏灭且一同生起。所说的三千大千世界，乃是一个化身佛陀的净土。每一个三千大千世界。如是。那么，横向和纵向的六道世界，十方无边无际。这样说岂不是没有意义了吗？没有过失。因为那是法身和报身的净土。为了象征那是化身的净土的基础。诸位上师如是说。那么，三身净土的差别是什么呢？实际上三身无别。总的来说，净土没有大小之分。但从个别来说，法身的净土，是法界广大遍布的净土。因为无法用物质的法来衡量。无边无际。如是。报身的净土是，三千世界的千个，是最初的千俱胝。此千个之上再千倍，是中等的千俱胝。此千个之上再千个，名为超越一切边际。这是报身净土的量。被认为是横向和纵向的六道世界，十方所显示的。我呢，虽然不舍弃那些，但是大多数情况下，业的差别不可思议。地狱的世界向下悬挂，阎罗的世界是横向的，旁生、天人向上走。如是，或者说头向上的是天界，横向走的是畜生，向下的是地狱和饿鬼。这样，一个三千世界里，也结合了横向和纵向的三种，以五道所摄的器情世间。或者另一种说法是，《释论小疏》中说：一个三千世界也有六种形成方式，被称为一个化身的净土。因为业力不同。
English
Eight rings. (All) deeds are written by the ocean. Although the arrangement of the pure lands is limitless due to the karma of sentient beings. Here, in the Abhidharmakosha, it says: The four continents, the sun and moon, Mount Meru, and the desire gods, A thousand Brahma worlds, This thousand is considered the initial total. A thousand times that thousand, Is the intermediate world realm. A thousand times that thousand again, Simultaneously disintegrate and arise. The great thousand of the three thousand worlds mentioned, is the pure land of one Nirmanakaya Buddha. Each great thousand of the three thousand worlds. Thus. Then, the horizontal and vertical six realms, the ten directions are limitless and boundless. Wouldn't that be meaningless? There is no fault. Because that is the pure land of the Dharmakaya and Sambhogakaya. In order to symbolize that it is the basis of the Nirmanakaya's pure land. The previous lamas say so. So, what is the difference between the pure lands of the three kayas? In reality, the three kayas are inseparable. In general, there is no size difference in the pure lands. But from an individual point of view, the Dharmakaya's pure land is the pure land of the vast expanse of the Dharmadhatu. Because it cannot be measured by material phenomena. Limitless and boundless. Thus. The Sambhogakaya's pure land is: a thousand of the three thousand worlds is the first thousand koti. A thousand times that thousand is the middle thousand koti. A thousand times that thousand again is called surpassing all boundaries. This is the measure of the Sambhogakaya's pure land. It is considered to be shown by the horizontal and vertical six realms, the ten directions. As for me, although I do not abandon those, but in most cases, the differences in karma are inconceivable. The world of hell hangs downwards, the world of Yama is horizontal, animals, gods and humans go upwards. Thus, or those who go with their heads up are the heavens, those who go horizontally are animals, and those who go downwards are hell and hungry ghosts. In this way, even in one three-thousand world, the three of horizontal and vertical are combined, and the container and its contents are included in the five realms. Or in another way, in the Commentary Small Treatise it says: One three-thousand world also has six formations, and is called the pure land of one Nirmanakaya. Because of different karma.
Chinese
以土猴为基础的四种世界形成方式，以及上下即猴形和圆形的世界界形成的不同六种方式所包含的每一个世界，都因方位上下的区别而分为十方，由于其广阔和数量上的无限，为了每一个化身调伏这无边无际的三千大千世界。六道的十方无边无际。如果将此说为化身的刹土是否合适？《华严经》第十四品中说：“此三千大千世界显现，显示了百千俱胝个世界。”从那里开始，“像这样，十方被极大地扩展，使得所有的法界都显现出来。每一个世界界也显示了百千俱胝个世界。”以及，“正如薄伽梵安住在佛陀的宝座上，菩萨以与佛陀刹土十方的极微尘数量相同的方式显现，同样地，每一个世界界的四大洲都有百千俱胝个，其中都有百千俱胝个如来安住在佛陀的宝座上显现。”正如所说，以及在《释论》中也说：“例如，虚空中升起一轮月亮，世间所有的水中都显现出水中的月亮。一个水中的天空的月亮，也显现在每一个众生的面前。那是化身对所有洲的显现。一个洲对六道众生的显现。所有这些不同的显现都被称为一个化身。如果像这样的三千世界是无边无际的，那么像这样的每一个化身都在利益众生。”如此说。第二，关于导师：每一个大雄薄伽梵，通过“每一个”来表示，每一个三千大千世界中，都有一个导师在利益众生。在《般若波罗蜜多》的伸展舌根品中说：“薄伽梵以舌根覆盖了三千大千世界，在那里居住的、成为被调伏之器的众生都被授记为无上菩提，并且十方所有的世界界都被光明照耀。”如此说。像这样的每一个导师，也根据所化
English
With the four ways of establishing the world based on the earth-monkey, and the six different ways of forming the world realms of above and below, namely monkey-shaped and circular, each world is divided into ten directions due to the distinction of directions above and below, and because of its vastness and infinite number, for each emanation to subdue this boundless and limitless three-thousand great-thousand world. The ten directions of the six realms are boundless and limitless. Would it be appropriate to say that this is the pure land of the emanation? In the fourteenth chapter of the Avatamsaka Sutra, it says, "This three-thousand great-thousand world appears, showing hundreds of thousands of kotis of worlds." From there, "In this way, the ten directions are greatly expanded, so that all the realms of Dharma appear. Each world realm also shows hundreds of thousands of kotis of worlds." And, "Just as the Bhagavan sits on the Buddha's throne, and the Bodhisattvas appear in the same way as the extremely fine dust of the Buddha's pure lands in the ten directions, similarly, in each world realm, in all the hundreds of thousands of kotis of the four continents, hundreds of thousands of kotis of Tathagatas appear sitting on the Buddha's throne." As it is said, and also in the commentary, it says, "For example, when one moon rises in the sky, the moon in the water appears in all the waters of the world. The moon in the sky in one water also appears in front of each sentient being. That is the emanation appearing to all the continents. One continent appearing to the six kinds of beings. All these different appearances are known as one emanation. If such three-thousand worlds are boundless and limitless, then each such emanation benefits beings." So it is said. Second, regarding the teacher: Each Great Hero Bhagavan, by saying "each," in each three-thousand great-thousand world, there is a teacher who benefits beings. In the chapter on the extension of the tongue-root of the Prajnaparamita, it says, "The Bhagavan covered the three-thousand great-thousand world with his tongue-root, and the sentient beings dwelling there who became vessels to be subdued were prophesied to unsurpassed Bodhi, and all the world realms in the ten directions were illuminated by light." So it is said. Each such teacher also, according to the ones to be tamed,
Chinese
由于六道的力量，显现为六道。幻化上师说：天界有帝释天主，非天有善线，人间有调伏魔众的释迦牟尼主，饿鬼处有口燃，畜生说是狮子，地狱有阎罗王主。各自也为所化众生示现无量调伏之事业。总的来说，归纳起来，在所调伏之时，变化身之显现为工巧化身，于所调伏之身中受生，示现此理为生化身，以及大菩提胜妙之化身，共有三种。外在之影像，是从众生清净之心识显现，譬如在琉璃地上显现帝释天之影像一般。如《宝性论》云：犹如琉璃清净地，显现天王身影像，如是众生清净心，现出能仁之身形。第三是眷属：行五道众生之事，此处将非天之上半部分归于天，下半部分归于畜生，实际上是六道众生，具体来说有四种眷属等等。第四是教法：以四种调伏方式，随应所化众生之意乐而宣说佛法。其中四种调伏是：以身胜于他人而教导，故以大福德调伏；以语具足智慧，宣说各种乘之法，故以智慧调伏；以意大现量，乃是诸法现前而调伏，故以现量调伏；以事业不可思议之调伏，乃是示现种种神变，故以神变调伏。第一种是：降生等等，真实宣说了八相成道，而历代上师们与经部相符，补充为十二相成道。全知法王说：不一定如此，此处因为宣说了示现神变。如果按照十二相成道来说，《宝性论》云：大悲悯者知世间，观视一切世间已，不离法身之本性，以种种化身之自性，示现受生