English
Just as images appear, they manifest in the respective abodes of the six realms of beings. As stated in the Uttaratantra: 'The Tathagata, the Dharmakaya Buddha, without moving in all realms, effortlessly shows emanations to the fortunate ones.' And so on. Secondly, the essence has two aspects: a summary and a detailed explanation. The first part extends from 'appearing and benefiting' to 'between'. Thus, these six Munis, having arisen from the mind of the Buddhas, Samantabhadra, also benefit the five types of beings, or rather, benefit the five types of beings with the potential for the five vehicles. Where do they benefit? Due to the differences in the fields to be benefited and the karmic distinctions of those to be tamed, they are shown horizontally as animals, upwards as the two realms of gods and humans in the higher realms, and downwards as hells and pretas. That is, the six realms of the upper and lower worlds pervade the ten directions, and because they are immeasurable, they are said to be limitless, appearing like the expanse of space. Contained within them are the small thousand worlds, starting from the meditation in the water, including the four continents. One thousand worlds are called a small thousand world, one thousand small thousand worlds are called a medium thousand world, and one thousand medium thousand worlds are called a great thousand world. In each of these great thousand worlds, a great Muni, a Bhagavan, who can benefit beings appears. How do they benefit beings? This will be explained in the four ways of taming described below. The second part is divided into four points: taming with the great merit of the body, taming with the direct perception of the mind, taming with inconceivable miracles, and taming with the wisdom of speech. The first point is from 'birth' to 'the Muni shows'. That is, in each of the hundreds of millions of Jambudvipa worlds, there also appear the same number of supreme emanations of the tamers. In order to show the activities of all these emanations in a consistent manner, it is said that by describing the activities of one emanation, the activities of all emanations can be understood. Therefore, we narrate the activities of our teacher: In the abode of Tushita, he took birth as the holy White Banner, and after observing with the five sights, he entered the womb, and was born from the right side of his mother's ribs. Being skilled in crafts, he defeated the Shakyas in art, and took consorts. In front of the pure stupa, he renounced from himself. He practiced austerities for six years by the Nairanjana River.
Chinese
并且，在金刚座于夜晚降伏了亿万魔众，黎明时分证得圆满正等觉，之后成佛，身体升高到七棵多罗树的高度，显示了特别的奇迹等等大神通，在瓦拉纳西等地，转了三次四谛等法轮，为了总是驳倒各种期望，在拘尸那迦城示现涅槃等等。从兜率天降临，进入母胎，精通工巧，与妃嫔眷属嬉戏等等，共有四种事业。像这样示现圆满的事业，是共同乘的显现。还有，这里有些人认为在章节的开头说身语意金刚中产生，与所说的化生和诞生二者相矛盾。前者是就真实义而言，后者是就所化众生的角度而言，是方便之义。第二是，从四时到六时之间。以宿住随念和知晓未来的神通，对过去等四时的一切都没有阻碍地了知。以知他心智的神通，对其他一切有情的心续中善不善、烦恼的轻重等所有隐蔽之处都没有阻碍地了知。以神通的天眼，对没有远近的色法和生死等所有不混杂的显现都完全照见。以天耳，对所有大小的声音都没有远近地完全听见。以神通的集合成办一切利益，即为了适应不同所化众生的根器，将众多事物汇集为一，或者以一化现为众多等，成办一切有情的利益。以无漏的智慧，无论如何行持，都不会被能取所取所染污，并且圆满了所有普贤行。像这样，六种神通都随顺于意，并且对一切所知都现量自在，因此称为以意现量调伏。第三是，从一切时处都显现身相之间。
English
And, at the Vajra Seat, at night he subdued a billion demons, and at dawn he attained complete and perfect enlightenment. Then, having become enlightened, he rose to the height of seven tala trees and displayed great miracles such as special pronouncements. In Varanasi and other places, he turned the wheel of Dharma three times, including the Four Noble Truths. In order to always refute all expectations, he passed away in the city of Kushinagar, and so forth. From within, he descended from Tushita, entered his mother's womb, became skilled in crafts, and enjoyed the company of consorts, etc., these are the four deeds. Showing such perfect deeds is the appearance of the common vehicle. Furthermore, some here say that in the beginning of the chapter, it is said that body, speech, and mind arise from the vajra, which contradicts the two statements of emanation and birth. The former is in terms of the definitive meaning, and the latter is in terms of the perspective of those to be tamed, which is the meaning of expediency. The second is from the four times to the six times. With the clairvoyance of remembering previous lives and knowing future states, he knows all four times, past and so on, without any obstruction. With the clairvoyance of knowing the minds of others, he knows without obstruction all the hidden states, such as the degree of virtue, non-virtue, and afflictions in the minds of all other sentient beings. With the divine eye of miraculous power, he sees all appearances without confusion, such as forms without near or far, and death and rebirth. With the divine ear, he hears all sounds, large and small, without near or far. He accomplishes all benefits with the collection of miraculous powers, that is, to gather many into one, or to emanate one into many, in accordance with the individual capacities of those to be tamed, and thus to accomplish the benefit of all sentient beings. With uncontaminated wisdom, no matter how he acts, he is not defiled by grasping at a subject or object, and he perfects all the practices of Samantabhadra. Thus, all six clairvoyances follow the mind, and he has manifest control over all objects of knowledge, therefore it is said that he tames with manifest awareness of mind. The third is from always appearing in the body.
Chinese
在所有应调伏的刹土中，为了与各自的显现相符，有不可思议的天人国王等身相；为了与所有根器的信仰相符而进入，有不可思议的了知智慧；在众生各自不同的信仰所行境中，不一定只有一个面容的坛城，有寂静、忿怒、怖畏等不可思议的形象；如同应调伏者的根器如何，同样以各自的语言来宣说佛法的不可思议的语，并具有这些功德。如是，不可思议且无边无际的幻化，在十方刹土中显现并调伏众生。第四部分分为两点：概括性地宣说和详细地解释。第一点是从“所有”到“乘”之间。其中，一般来说，“乘”这个词的含义是从梵文词语“ယာན” (yāna，梵文天城体：यान，梵文罗马拟音：yāna，汉语字面意思：乘，车辆)而来，因为有运载的含义，所以称为“乘”。如《摄事品》中所说：“此乘犹如虚空般的无量大殿，是获得喜乐安乐的殊胜之乘。乘坐此乘，所有众生皆能脱离痛苦。”关于分类，按照通常所说的经、律、论三藏，乘的数目并非固定不变，而是为了适应应调伏者的根器，佛陀以慈悲心随应调伏而宣说。如《楞伽经》中所说：“为了引导众生，我宣说了所有乘，但并没有特指哪一个。”因此，暂时可以归纳为：《妙法莲华经》中说：“唯一一乘，无二亦无三。”这类的说法是着眼于果位，最终归于一乘。或者分为小乘和大乘，或者按照因果的差别分为两种。或者分为声闻、缘觉、菩萨三乘，或者分为生起次第、引导次第、苦行次第、事业次第、自在次第等三种，或者分为因乘三种和果乘，总共四种。或者分为事部三类、外续部三类、内续部三类，总共九乘。《楞伽经》中说：“乃至心识流转之间，乘的边际是无法穷尽的。”因此，乃至心识的次第未尽之间，乘的边际是无法穷尽的，是不可思议的。以及依靠什么而行走的道路
English
In all the fields of those to be tamed, in accordance with their own appearances, there are inconceivable forms such as the kings of gods and humans; to enter in accordance with the faith of all lineages, there is inconceivable wisdom of knowledge; in all the realms of experience of the different faiths of beings, it is not certain that there is only one mandala of the face, there are inconceivable forms such as peaceful, wrathful, and terrifying; just as the fortune of those to be tamed is, so too, there are inconceivable voices that teach the Dharma in accordance with their respective languages, and possess these qualities. Thus, the inconceivable and limitless emanations appear in all the fields of the ten directions and tame beings. The fourth part has two points: a brief statement and a detailed explanation. The first point is from "all" to "vehicle." In general, the meaning of the word "vehicle" comes from the Sanskrit word "yana" (藏文：ཡ་ནའི་，梵文天城体：यान，梵文罗马拟音：yāna，汉语字面意思：乘，车辆), because it has the meaning of carrying, it is called "vehicle." As it says in the Compendium: "This vehicle is like a vast, immeasurable palace, the supreme vehicle that achieves joy, happiness, and bliss. Riding on this, all sentient beings pass beyond suffering." Regarding the divisions, according to what is commonly known as the Tripitaka, the number of vehicles is not fixed, but rather, to suit the minds of those to be tamed, the Buddha teaches with compassion whatever is appropriate to tame. As it says in the Lankavatara Sutra: "To guide beings, I have taught all vehicles, but there is no specific one." Therefore, for the time being, to summarize: The White Lotus Sutra says: "Only one vehicle, not two or three." Such statements refer to the result, ultimately establishing one vehicle. Or divided into Lesser Vehicle and Great Vehicle, or divided into two according to the difference between cause and effect. Or divided into the three vehicles of Hearers, Solitary Realizers, and Bodhisattvas, or divided into the three of Generation Stage, Guidance Stage, Asceticism Stage, Activity Stage, Empowerment Stage, or divided into three causal vehicles and the resultant vehicle, for a total of four. Or divided into three categories of Tantras of Action, three categories of Outer Tantras, and three categories of Inner Tantras, for a total of nine vehicles. The Lankavatara Sutra says: "As long as the mind flows, there is no end to the vehicles." Therefore, as long as the levels of the mind are not exhausted, there is no end to the vehicles, it is inconceivable. And the path on which one relies to go
Chinese
并且，凭借着将众生等自性清净之义称为乘，也阐述了无所缘的境界。特别是，根据此续部经典，化身的不可思议之语，如果全部归纳起来，就像这样：由于调伏五种姓的所化众生，因此分为了五种不同的乘来教导。各个分类的意义是：天（梵文：deva）这个词，因为享受安乐的意义而指代天；人（梵文：manuṣya）这个词，因为心思较重而指代人；通过修持十善、四无量心和不动摇的禅定，能将众生提升到上等种姓的果位，这被称为天人乘。声闻（梵文：śrāvaka）这个词，因为听闻和宣告而指代声闻；通过了悟人无我，从而显现三种果位的阿罗汉果，这被称为声闻乘。缘觉（梵文：pratyekabuddha）这个词，因为不依止老师而自己证悟菩提，所以称为独觉；通过了悟一半的人无我，从而修持顺逆缘起，最终在如意妙乐的境界中入于涅槃，这被称为缘觉乘。菩萨（梵文：bodhisattva）这个词，因为在成就无上菩提方面心力强大，所以称为菩萨；通过了悟二种无我，从而修持六度和三十七菩提分法，从而经历五道，证得普光地，这被称为菩萨乘。秘密真言乘，即使在名言上，也具备对一切法不二的见行，因此超越了将二乐视为好坏取舍的因乘。因为这一切都圆满于此，所以是无上的。其中，外续部包括事部（梵文：kriyā，梵文天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：行动），行部（梵文：upāya，梵文天城体：उपाय，梵文罗马拟音：upāya，汉语字面意思：方便）——即二者的行为，以及瑜伽部（梵文：yoga，梵文天城体：योग，梵文罗马拟音：yoga，汉语字面意思：结合），即外续三部。将心性显空无别确立为殊胜的法身，并在其境界中无取无舍地修行，从而在此生获得解脱的内道方便续是无上乘。第二部分分为两部分：根据对治而进行分类，以及根据根器的差别进行归纳。第一部分是从无明到将要讲述的内容，即众生俱生