English
Through purification, wisdom1 is attained, and the five qualities of body, speech, mind, merit, and activity of this wisdom are the ultimate fruit. It has the first and the third. These three are clearly displayed in a way that is not confusing. Although they are different in function, in reality, their essence is the same. The method of generating it is that the five stages of mind in the above methodology are not reversed, appearing as meaningful wisdom. Therefore, the second characteristic of generation is that, due to the beings to be tamed, the teacher and retinue appear as different. This is the method of generating relative Bodhicitta, which is to show the causes and conditions, generate compassion, and the purification of the beings to be tamed, and the appearance that depends on meaning. The sequential nature of these two has already been explained in "discussion" and "initiation." The second chapter, brief explanation, is completed. Then, in order to explain the general basis for the different manifestations of the Buddha's teachings, it is taught from "Then, all Tathagatas" and so on. The cause of the arising lineage, between the two discussion bases, although divided into sections by discussion initiation, the order of the arising of the teachings is not mistaken, because only connection will not produce dependence without general characteristics, so it cannot be counted as two. Then it says "Then." The sixth teacher is, for the sake of the general form of the peaceful, wrathful, and five-family Buddhas. There is no contradiction in all the Tathagatas. By the blessing of great compassion. The so-called "by the blessing of great compassion" means that, because it is free from elaboration, the great wisdom of self-origination pervades all things, so all dharmas are naturally accomplished as the blessing of self-originated wisdom, with the appearance of the beings to be tamed, self-manifesting without any obstruction, that itself is the meaning, that is the word. The so-called "wise person, six Munis" refers to the question of how to become a wise person in the last chapter of other secret gatherings. Among them, the Muni is the essence of one's own body, speech, and mind, inseparable from the Vajra of Samantabhadra. Being endowed with wisdom in this way is what is called a wise person. This is easy to understand. Those Munis are also body Munis, like tigers and monkeys, etc., do not do things that will not actually change, speech Munis, that is, abandoning noise, and mind Munis, that is, not being in an unequal state.
Chinese
因此是能者，事业摧毁四魔军队者，也不是不想要的。六的数字是指所化六道众生的体性，这才是确定的。那么，这些化身从何处产生呢？答：从彼之身语意金刚中产生。也就是说，在第一品《日月释》中说，自明觉本来未生，却普遍显现，因此，方便与智慧是无二的。又，第四品中说，方便与智慧喜悦如云，菩提心是圆满的因。因此，按照无上瑜伽的观点，方便是父，智慧是母，二者无二的明点菩提心，被说是化身产生的圆满之因。也就是说，从彼等化身之身语意无别的金刚中，未动摇而安立六能仁，就像一个月未动摇，却显现众多水中月亮一样。因此，安立为“产生”。那么，这些能仁在何处做什么事情呢？答：牵引之后，由于业力的作用，在作为方位基础的上上下下的六道世界中，十方无边无际的三千大千世界中，每一位大能仁薄伽梵。也就是说，六能仁产生，由于业力的转变不同，是显现的处所。方位的起始，以及上下左右各自显现为六种方式。仅仅是六道。也就是说，第六位胜者是圆满受用身大尊，因此，他的刹土三界无边无际。化身确定之刹土，是由于所化六类众生显现之故，在业力的三千大千世界中，每一位大能仁共同安立与六能仁相同的事业。化身游舞也是第六位，未超出我之体性，没有间断。这才是确定的。以四种调伏行利益众生。也就是说，以四种调伏，数量在文句中已经明确。五种众生是天和非天合为一体，仅仅是六道。做他们的利益。其中，首先为了以身调伏而示现降生等，直到示现圆满的能仁。
English
Therefore, it is the capable one, the one whose activities destroy the army of the four maras, and it is not unwanted. The number six refers to the nature of the six types of beings to be tamed, and that is definite. Then, from where do these emanations arise? The answer is: they arise from the body, speech, and mind vajra of the deity. That is to say, in the first chapter, "Commentary on the Sun and Moon," it is said that self-awareness is originally unborn, but universally appears, therefore, skillful means and wisdom are non-dual. Also, in the fourth chapter, it is said that skillful means and wisdom are like joyful clouds, and the bodhicitta is the complete cause. Therefore, according to the view of highest yoga, skillful means is the father and wisdom is the mother, and the bindu bodhicitta, which is non-dual, is said to be the complete cause of the arising of emanations. That is to say, from the body, speech, and mind inseparable vajra of those emanations, without moving, the six Thubpas are arranged, just as one moon does not move, but many reflections of the moon appear in water. Therefore, it is established as "arising." Then, where do these Thubpas reside and what do they do? The answer is: after being drawn, due to the power of karma, in the ten directions of the six realms of existence, which are the basis of direction, above and below, and in each of the infinite three thousand great thousand worlds, each great Thubpa, the Bhagavan. That is to say, the six Thubpas arise, and due to the different transformations of karma, it is the place of the appearance of power. The beginning of the directions, and the ways in which the upper, lower, left, and right each appear as six types. It is only the six realms. That is to say, the sixth Victor is the great Lord of the Enjoyment Body, therefore, his pure realm, the three realms, is infinite. The pure land of the emanation is definite, because the six types of beings to be tamed appear, in each of the three thousand great thousand worlds of karma, each great Thubpa commonly establishes the same activities as the six Thubpas. The emanation's dance is also the sixth, not exceeding the nature of myself, without interruption. That is definite. He benefits beings by the four ways of taming. That is to say, by the four ways of taming, the number is clear in the text. The five types of beings are gods and non-gods combined into one, only the six realms. He does their benefit. Among them, first, in order to show taming by body, he shows birth, etc., until the complete Thubpa is shown.
Chinese
正量部经部的论典中说，通过续部清净的圣者白幢，以一生证得菩提的菩萨从兜率天降临人间，这对他自己来说是真实的，但就究竟意义而言，与他同行的菩萨们获得了甚深的三灌顶，为了自身利益而成就佛果，事业圆满，因此，他的化身事业没有相违之处。为什么呢？因为在章节开头已经说明了出处。为了表明与通过续部清净的经部相一致，所以示现入胎，为了舍弃不净的粪便之处，所以在蓝毗尼园从左胁降生，示现王子嬉戏玩乐，迎娶萨措玛等妃嫔，以及出家等等，其他都容易理解。总结来说，就是在库尸那揭罗国火化遗体，将舍利分成八份。第二，什么是通过意来调伏呢？如经中所说：“于一切时皆知晓。”等等。即对过去世等等的一切时皆知晓。如经中所说：“于一切众生之心续皆知晓。”即对于其他一切众生的心续中的烦恼大小和分别念，因为证悟到与大自在无二无别，所以完全知晓。所谓“天眼和天耳”，即以天眼无远近地照见一切色法，以天耳无远近地听闻一切声音，这很容易理解。所谓神变，即通过神变了知所作之事，如从上方降火，从下方涌水，火不能焚烧，水不能浸湿，身体隐没不见，化现众多身体，在虚空中行走，没入地中等等，示现八种不相容之事，在一切时处利益众生。所谓“无漏普贤行圆满”，即这五种神通世间人也有，但因为执著于我，所以会成为有漏，而这里因为一切所知皆是光明自性，所以证悟为大。譬如光明之时不执著，所以是无漏，因为不舍弃而解脱。一切皆是无漏，普贤行圆满。
English
In the treatises of the Sautrāntika school of the Pramāṇavāda, it is said that the holy White Banner, purified through the tantras, a Bodhisattva who attains enlightenment in one lifetime, descends from the realm of Tushita to the human world. This is true for himself, but in the ultimate sense, the Bodhisattvas who accompany him have attained the profound three empowerments, and for their own benefit, they have attained Buddhahood and their deeds are complete. Therefore, there is no contradiction in his emanation activities. Why? Because the source has been explained at the beginning of the chapter. To show consistency with the Sautrāntika school that is purified through the tantras, he enters the womb, and to abandon the impure place of excrement, he is born from the left side in Lumbini Garden, shows the prince playing and enjoying himself, marries Sā Tsho Ma and other consorts, and renounces the world, etc. The rest is easy to understand. In summary, the body is cremated in Kushinagar, and the relics are divided into eight parts. Secondly, what is meant by taming through the mind? As it is said in the sutras, "Knowing all times." This means knowing all times, such as past lives. As it is said in the sutras, "Knowing the minds of all beings." This means knowing the magnitude of afflictions and the nature of all thoughts in the minds of all other beings, because one realizes that they are no different from the Great Self. The so-called "divine eye and divine ear" means seeing all forms without near or far with the divine eye, and hearing all sounds without near or far with the divine ear, which is easy to understand. The so-called miraculous powers means knowing what to do through miraculous powers, such as fire descending from above, water gushing from below, fire not burning, water not wetting, the body disappearing, manifesting many bodies, walking in the sky, entering the earth, etc., showing eight incompatible things, benefiting sentient beings at all times and places. The so-called "flawless Samantabhadra practice is complete" means that these five supernatural powers are also possessed by worldly people, but because of attachment to self, they become flawed. Here, because all knowable things are of the nature of clear light, they are realized as great. For example, not clinging to the time of light, so it is flawless, because it is not abandoned but liberated. Everything is flawless, and the practice of Samantabhadra is complete.
Chinese
具有广大的神通。第三，为了显示以不可思议的方式调伏烦恼，所谓“一切时处身不可思议，一切时处意不可思议，一切时处面不可思议，一切时处语不可思议”，是指在银色时期和一切时节，对于应调伏的众生，无论清净与否，先施以寂静或忿怒等相，或身不可思议，意为智慧的不可思议，语为教法的不可思议。对于微细等相的面容不可思议，语为教法的不可思议。身语意的本体，以及不可思议的事业，并非仅限于一个方面，而是显现在所化众生的感知中。如《佛陀合修法》中所说：“有时寂静，有时猛烈，有时化作大魔，制造障碍。”等等，无量无边，包括高山和一切众生。如是说。所谓“无数显现于十方”，是指为了与所化众生的清净业力和智慧相符，而显现无数，并且为了导师任运成就的游舞之门不间断地显现，所以才显现于十方。如果有人说这些也是化身，那只是说说而已。第四，为了显示以语言调伏，一切都是这样，以调伏的威力，天和人，声闻，独觉，菩萨，无上乘，从这里开始就容易理解了。如果有人想知道这五乘的目的和数量，那么，为了对治无明和分别念等八万四千种烦恼，宣说了八万四千种法。说是，将会说。如是说。从根本的俱生和遍计二种无明所生的烦恼，以及分别念八万四千种。这些的根本是三毒和我执产生的我慢，以及嫉妒他人，因此将二者合一，总的来说，四种中，内在的一种，如嗔恨等也有二万一千种。
English
Possessing great supernormal powers. Third, to show the subduing of afflictions in an inconceivable way, the so-called "in all times and places, the body is inconceivable, in all times and places, the mind is inconceivable, in all times and places, the face is inconceivable, in all times and places, the speech is inconceivable," refers to the silver age and all seasons, for those to be tamed, whether pure or impure, first applying peaceful or wrathful appearances, or the body is inconceivable, the mind is the inconceivable wisdom, the speech is the inconceivable teaching. For the face of subtle appearances and so on is inconceivable, the speech is the inconceivable teaching. The essence of body, speech, and mind, and the inconceivable activities, are not limited to one aspect, but appear in the perception of the beings to be tamed. As it is said in the Buddha Samyoga practice: "Sometimes peaceful, sometimes fierce, sometimes transforming into a great demon, creating obstacles." and so on, immeasurable, including high mountains and all beings. Thus it is said. The so-called "countless appearing in the ten directions" means that in order to be in accordance with the pure karma and wisdom of the beings to be tamed, countless appearances are manifested, and in order for the spontaneously accomplished play of the teacher to appear uninterruptedly, it appears in the ten directions. If someone says that these are also emanations, it is just talk. Fourth, to show subduing by speech, everything is like this, by the power of subduing, gods and humans, hearers, solitary realizers, bodhisattvas, the unsurpassed vehicle, from here it is easy to understand. If someone wants to know the purpose and number of these five vehicles, then, in order to counteract the eighty-four thousand afflictions such as ignorance and conceptual thoughts, eighty-four thousand dharmas are taught. It is said, it will be said. Thus it is said. From the fundamental co-emergent and imputed two kinds of ignorance arise afflictions, and eighty-four thousand kinds of conceptual thoughts. The root of these is the three poisons and the pride arising from grasping at self, and jealousy of others, therefore combining the two into one, in general, among the four, one internal, such as hatred, also has twenty-one thousand kinds.