English
Due to the power of the six realms, it appears as the six realms. The Magical Guru said: In the realm of gods, there is Indra as the lord; among the Asuras, there is Good Thread; in the human realm, there is Shakyamuni, the lord who subdues demons; in the realm of pretas, there is Flaming Mouth; among animals, it is said to be a lion; and in hell, there is Yama as the lord. Each of them also performs immeasurable deeds of taming beings according to their needs. In summary, when taming, the transformation of the body is the skillful emanation body; being born in the form of those to be tamed demonstrates the principle of the birth emanation body; and the supreme emanation body of great enlightenment, these are the three. The external image is what appears in the pure mind of beings, like the image of Indra appearing on a ground of lapis lazuli. As it says in the Uttaratantra: 'Just as on a pure ground of lapis lazuli, the image of the body of the lord of gods appears, so too in the pure ground of the minds of beings, the image of the body of the Sage appears.' The third is the retinue: performing the deeds for the five types of beings. Here, the upper part of the Asuras is included with the gods, and the lower part with the animals. In reality, it is the six types of beings, specifically including the four types of retinues, and so on. The fourth is the teaching: teaching the Dharma in accordance with the thoughts of those to be tamed, through the four types of taming. The four types of taming are: taming with great merit because the body is superior to others; taming with knowledge because the speech is endowed with wisdom and teaches the Dharma of various vehicles; taming with direct perception because the mind is great and all things are directly perceived; and taming with inconceivable activity, which is taming with miracles because various miracles are shown. The first is: being born, etc., the eight acts are explicitly stated, and the previous lamas, in accordance with the sutras, supplemented them to be the twelve acts. The Omniscient Dharma King said: It is not necessarily so, because here it is said that miracles are shown. If we consider the twelve acts, the Uttaratantra says: 'With great compassion, knowing the world, having looked upon all the world, without moving from the nature of the Dharmakaya, with various natures of emanations, showing birth.'
Chinese
降生，从兜率天迁移，入胎和诞生，精通工艺，与妃嫔眷属嬉戏，出离，行持苦行，前往菩提树，降伏魔众并圆满，菩提法轮，示现涅槃。在不清净的刹土中，示现存在多久。如是等等，以身之大神通调伏众生的一切事业，示现涅槃等等的能仁，是“等等”所包含的内容。第二是，一切也都是这样，以调伏之力的天人乘，等等，是乘的数目，以及以“无明”等等，是认为对治什么而说的说法，以及那些一切，等等，是对治那些也以根器的差别而归纳为五种来显示的。第三是，从“任何时候”到“六大神通”之间。也就是，对于任何时候都不执着不染污的智慧，以平等性无有自显执着而了知，如《二谛论》所说：“以一念之顷，周遍所知之轮。”如是，虽然实相超越时间，但是对于没有如此证悟的分别念，如时间般错乱的一切，不混杂而完整地清楚照见，是了知过去和未来的神通。同样，不是从自身之外的他者，或者无有处所的自显之方式，了知他人之心的神通，以及观看的天眼神通，以及听闻的天耳神通，以及以何者调伏就对之示现的如意神通，以及如是行持也不具有能取所取的无漏神通，以及六种次第的一切都随顺于心而了知并成办事业，因此是神通。第四是，一切身，等等。也就是，以化身成办利益众生之事是不可思议的缘故，与六道所摄的众生以何者调伏就相应地，寂静和忿怒等等的身，以及从那之中产生的语，以及那些祈请者的心念是不可思议的
English
Taking birth, transmigrating from the Tushita heaven, entering the womb and being born, mastering crafts, delighting in the company of consorts, renouncing, practicing austerities, going to the Bodhi tree, subduing the Maras and perfecting enlightenment, the wheel of Dharma of enlightenment, demonstrating nirvana. In impure realms, demonstrating existence for as long as it lasts. Thus, all the deeds of taming beings with the great bodily miracles, the Sage who demonstrates nirvana and so forth, are the contents included in "and so forth." The second is, everything is like this: by the power of taming, the vehicle of gods and humans, etc., are the number of vehicles, and by "ignorance," etc., is the way of speaking considering what to counteract, and all of those, etc., is that those antidotes are also shown to be summarized into five by the difference of faculties. The third is from "at all times" to "the six great superknowledges." That is, knowing without clinging or attachment at all times with the wisdom that is equal to itself, without self-appearance and grasping, as it is said in the Two Truths: "In a single instant of knowing, pervading the entire sphere of knowable things." Thus, although the nature of reality transcends time, all the confused thoughts that do not realize it in this way are clearly seen completely without mixing, like time, which is the superknowledge of knowing the past and future. Similarly, the superknowledge of knowing the minds of others, not from someone other than oneself or in a self-manifesting way without an object, and the superknowledge of the divine eye of seeing, and the superknowledge of the divine ear of hearing, and the superknowledge of miraculous power that shows to whomever is to be tamed, and the stainless superknowledge that does not have grasping and being grasped no matter how such conduct is practiced, and all the order of the six follows the mind and knows and accomplishes the purpose, therefore it is superknowledge. The fourth is, all bodies, etc. That is, because the deeds of benefiting beings by the emanation body are inconceivable, in accordance with whatever of the beings included in the six realms is to be tamed, bodies of peace and wrath, etc., and the speech arising from that, and the thoughts of those petitioners are inconceivable.
Chinese
而且，在一个身体上也示现多种面容，以及细微等各种不同的面容形象。如《佛陀合修法》中所说：“有时寂静，有时威猛，有时大魔作障碍，如是等等无边胜，山与众生皆是也。”总之，示现众多身体等，数量不可思议，而且如同虚空有多大，身体就遍布多大等，其量也不可思议，可以这样理解。第五是时间：是燃灯佛出世之时，即非常稀有之时。因为经中是这么说的。第三部分包括：驳斥辩论和消除辩论。第一部分是：持食肉沙门之戒的吉祥持说：你的能仁分类中，六道有六能仁。那么其他五能仁在哪里示现了十二事业？在哪里转了法轮？谁在执持是什么教法？如果这些都没有，那么成立是能仁的理由是什么？这样说。第二部分是：如此说是不合理的，因为有这样的理由：未来将要出现的胜者慈氏怙主法相，你不是能仁，因为如果是能仁，就应该像现在的导师一样示现十二事业。因为你不示现苦行的事业。第一个论点承认，第二个论点通过经文成立。此外，在清净刹土中，不示现出离和嬉戏的无量胜者，以及在一些刹土中也没有魔，因此不需要调伏。因此，他们也不是能仁。因此，虽然调伏众生的化身无数，但如果归纳起来，分为六类是合理的。如《圣者如来不可思议智慧境界经》中说：文殊，如果如来的身体以金色被见到而被调伏，那么如来的身体也显现为金色。同样，如果以毗琉璃、安脂、珊瑚和红色珍珠的颜色被调伏，就以那些颜色安住。同样，对于世间守护者、帝释天、梵天、自在天、阿修罗、人以及畜
English
Moreover, in one body, various faces are shown, as well as subtle and other diverse facial forms. As it is said in the Buddha Samyoga: "Sometimes peaceful, sometimes fierce, sometimes great demons create obstacles, like that, endless and supreme, all mountains and beings." In short, showing many bodies and so on, the number is inconceivable, and also, just as space pervades, the body pervades to that extent, and so on, the measure is also inconceivable, it can be understood in this way. Fifth is the time: it is the time when Dipamkara Buddha appeared, that is, a very rare time. Because it is said in the sutra. The third part includes: refuting arguments and eliminating arguments. The first part is: The auspicious holder who holds the vows of a meat-eating Shramana says: In your classification of the Able One, there are six Able Ones for the six realms. Then where did the other five Able Ones show the twelve deeds? Where did they turn the wheel of Dharma? Who is holding what teachings? If these are not there, then what is the reason for establishing that they are Able Ones? So he says. The second part is: It is very unreasonable to say that, because for that reason: the coming Victor Maitreya, you are not an Able One, because if you were an Able One, you should show the twelve deeds like the current teacher. Because you do not show the deeds of asceticism. The first argument is accepted, the second argument is established by the sutra. Furthermore, in the pure land, there are infinite Victors who do not show renunciation and play, and in some realms there are no demons, so there is no need to subdue them. Therefore, they are also not Able Ones. Therefore, although there are countless emanations that subdue beings, it is reasonable to classify them into six categories when summarized. As it is said in the Sutra on Entering the Inconceivable Realm of the Wisdom of the Blessed Thus Gone One: Manjushri, if the body of the Thus Gone One is to be subdued by being seen as the color of gold, then the body of the Thus Gone One also appears as the color of gold. Similarly, if one is to be subdued by the colors of beryl, anjana, coral, and red pearl, then one abides in those colors. Similarly, for the world protectors, Indra, Brahma, Ishvara, Asura, humans, and animals.
Chinese
如果需要用饿鬼、地狱和阎罗王的世界来调伏，就化身为他们的形象来宣说佛法。如《大方广佛华严经》中说：‘善男子，如来的化身是无量的，对于需要用哪种众生来调伏，就以那种众生的形象、颜色和名字来利益他们。例如，在统治的处所，化身为天主自在，让他们奉行十善业道。’从这段经文可知，对于需要用地狱和饿鬼的形象来调伏的众生，也化身为他们的形象来利益他们。因此，诸佛之王释迦牟尼佛被地狱的众生视为宣说善恶因果的法王阎罗等等，这只是为了适应众生的业力而示现。如上师所说：‘有的入胎，有的诞生，有的持戒，有的出家，有的受比丘戒，有的苦行，有的持誓，有的救度众生，有的使十六人进入佛法，有的燃火，有的汲水。’等等。即使如此，六位佛陀似乎都是以出家化身来度化众生，因此不应该说是为了适应众生的业力而示现。如果这样认为，也没有过失。如《现观庄严论》中说：‘为了调伏所有不清净的众生，对清净的众生示现具有相好的身相，示现六位导师。’因此，其余五道众生也像人类一样，可以通过释迦牟尼佛的身相来调伏。如来以大神通力熄灭地狱之火，使众生进入大慈三昧，又以如来的光芒使饿鬼获得饮食，并通过四种布施来调伏他们等等。这样，从殊胜化身调伏的角度来看，是自生化身，但对于那些无法调伏的众生，则示现各自相应的业力，因此没有矛盾。此外，天部的佛陀等等的教法，如果没有受持者，也是无法成立的，因为没有见到就不能断定没有。不仅如此，天主自在化身为天主自在，让他们奉行十善业道，这已经由之前的经文所证实。因此，可以肯定有受持这些教法的神存在，例如帝释天传授的声明论典也有神受持。并且安住于他们的形象中
English
If beings are to be tamed by means of pretas, hell beings, and the lord of death, then he abides in their forms and teaches the Dharma. As it says in the Extensive Play Sutra: 'Oh son of good family, the emanations of the Thus-Gone One are immeasurable. Whichever beings are to be tamed by whatever means, he benefits them with that form, color, and name. For example, in a place of dominion, he emanates as the lord of the gods, the wielder of power, and causes them to properly take up the path of the ten virtuous actions.' From this, it is also said that for those who are to be tamed by the forms of pretas and hell beings, he also emanates in their forms and accomplishes their benefit. Therefore, the victorious sage himself is seen by hell beings as the Dharma king Yama, who prophesies good and evil, and so forth. This is merely a manifestation in accordance with the karma of beings. As the lama said: 'Some enter the womb, some are born. Some maintain discipline, some go forth. Some take full ordination, some practice austerities. Some take vows, some liberate beings. Some introduce sixteen to the Dharma. Some ignite fire, some also draw water.' And so forth. Even so, if all six sages appear to be emanation bodies of renunciants, then it is not appropriate to say that they are manifested in accordance with karma. If you think that, there is no fault. As it says in the Abhisamayalankara: 'For the pure ones, a body adorned with marks and signs. For the sake of taming all without exception, six sages of the teacher.' Therefore, the other five types of beings are also tamed by the form of Shakyamuni, just like humans. Through the great miraculous powers of the Thus-Gone One, the fires of hell are extinguished, and beings are thoroughly absorbed in the samadhi of great love. And through the rays of light of the Thus-Gone One, pretas gain the power to eat, and they are tamed by the four types of generosity, and so forth. Thus, from the perspective of taming through supreme emanation, it is a self-arisen emanation body. But for those who cannot be tamed by these, he manifests in accordance with their respective karmas, so there is no contradiction. Furthermore, the teachings of the gods, such as the Buddha of the gods, cannot be established without someone to uphold them, because not seeing does not imply non-existence. Moreover, the lord of the gods, the wielder of power, emanates as the lord of the gods and causes them to take up the path of the ten virtuous actions, as has been established by the previous scripture. Therefore, it is certain that there are gods who uphold these teachings, just as there are gods who uphold the grammar taught by Indra. And abiding in their forms