English
What is the basis, and what are the reasons for the three purities. First, from "I" etc. to "self-conduct." Second, "I" and "other" etc., two lines. Second, determining that the past Dharma is inexpressible has five aspects: showing the fruit of the four vehicles in the unsurpassed vehicle, showing all dharmas as illusions without self-nature, although the Buddha and Dharma do not change, they are shown as such, showing the greatness of the continuum, all of which are merely imputed, showing that self-nature is inexpressible. First, the vehicle is the basis, etc., two lines. Second, true realization, etc., two lines. Third, Buddha, etc., one sentence. Fourth, taming, etc., two sentences. Fifth, dharmas, etc., to speech. Second, there are four summaries: what is said is narrated as history, the reality of the summary, the words representing the mantra, and the merits of the summary. First, from "that" etc. Second, Ah Ho, the root of the world, etc., two lines. Third, like Vajra, etc. Fourth, like the Sage who speaks, etc. Second, the name of the chapter is secret, etc. Cutting off, the actual text corresponding to it is: For whom is the promise to explain made? Then how to explain it? From all the Tathagatas, the blessing of the spontaneous manifestation of great compassion, which is aimless and all-pervasive, is transformed from the wisdom of the mind called "the time of appearance," hence it is a wise person, and because it destroys the army of karma and afflictions, it is a Sage. According to the opportunities of those to be tamed, there are six forms. From where does it appear? It appears from the Vajra that is inseparable from the body, speech, and mind of the six families of the Tathagatas. After these six Sages appear, the field of action, according to the differences in the karma of those to be tamed, is shown horizontally or vertically, making beings peaceful, or shown upwards or downwards, making the worlds above and below, the differences in vessels, round and other four types, level with the ground, without top or bottom, that is, with six different natures, pervading the ten directions, immeasurable, so in the boundless realm, appearing like the expanse of the sky, in each of the three thousand great thousand worlds, the great Sage Bhagavan who can bring benefit and happiness appears, possessing great merit.
Chinese
调伏大地等。以四种调伏行事的五境或五部。为五乘种姓的五类有情行事。其中，调伏之理是：我等之导师在蓝毗尼园降生，到二十九岁之间住在王宫里。之后，舍弃家庭，在清净佛塔前出家。在尼连禅河边六年苦行，接受乐施女供养的乳粥，身体变成金色。在菩提树下，依靠四禅的极致，断除了包括习气在内的所有二障。通达一切所知，证得圆满正等觉。在此之前，以放射光芒等方式调伏魔众。在瓦拉纳西、鹫峰山、广严城等地，转了三次法轮。在舍卫城调伏外道等，示现大神变。在拘尸那罗城的娑罗双树间，示现涅槃之相，以及示现无量神变的舍利等。因此，佛陀的这些身之事业，被认为是胜过其他福德，所以说以身之大福德调伏。以知晓前后际的现量，无碍地了知过去等四时。以知晓他心的现量，无碍地了知其他一切众生心续的各种变化。以无碍的神变天眼，普遍照见无远近的色法以及死亡、转生等一切。以无碍的神变天耳，普遍听闻无大小远近的声音。以无碍的神变威力，即成就事业的现量，示现各种化身，普遍利益有情。以清净无漏的智慧现量，无论如何行持都不需要，是圆满普贤行之智慧。因此，以具有如此六种大现量而行事，所以说以意之现量调伏。在所有应调伏的刹土中，各自的显
English
Subduing the earth and so on. Acting through the four types of taming in the five realms or five lineages. Acting for the sake of the five types of beings who possess the lineage of the five vehicles. Furthermore, the manner of taming is as follows: Our teacher was born in the Lumbini Grove and resided in the palace until the age of twenty-nine. After that, he renounced his household and went forth at the foot of the pure stupa. By the bank of the Nairanjana River, he practiced austerities for six years, and upon receiving the milk porridge offered by Sujata, his body turned golden. Under the Bodhi tree, relying on the culmination of the four concentrations, he completely abandoned all the two obscurations along with their habitual tendencies. Comprehending all knowable things, he attained complete and perfect enlightenment. Prior to that, he subdued the maras through means such as emitting rays of light. In Varanasi, Vulture Peak, Vaishali, and other places, he turned the wheel of Dharma three times. In Shravasti, he subdued the heretics and displayed great miracles. In the grove of Sala trees in Kushinagar, he demonstrated the manner of passing into nirvana, and displayed limitless transformations such as relics of his body. Therefore, those deeds of the Buddha's body are shown to be superior to other merits, and thus it is said that he tames with the great merit of his body. With the direct perception of knowing past and future, he clearly knows the four times, such as the past, without any obstruction. With the direct perception of knowing the minds of others, he knows without obstruction all the various movements of the minds of all other beings. With the unobstructed divine eye of miraculous power, he sees all forms, near and far, and all things such as death, transference, and birth. With the unobstructed divine ear of miraculous power, he hears all sounds, large and small, near and far. With the unobstructed power of miraculous transformation, that is, the direct perception of accomplishing deeds, he shows various emanations, universally benefiting sentient beings. With the pure, uncontaminated wisdom of direct perception, no matter how he acts, there is no need, it is the wisdom of completely perfecting the conduct of Samantabhadra. Therefore, because he acts with such six great direct perceptions, it is said that he tames with the direct perception of his mind. In all the fields to be tamed, the respective appearan
Chinese
与众生根器相应的身之显现不可思议，于一切续部中与信解相应的入之意智慧不可思议，于每一个身，也于众生各异信解的行境中，与之相应的面容坛城寂怒等不可思议，以及随所化众生的根器如何，皆以各自的语言相应地宣说佛法的语不可思议，并与之相应。如是，不可思议且无边的种种化现，于十方刹土中显现而调伏之。总的来说，乃至心之行境未尽之间，乘之究竟亦无有穷尽，计算方式也应是无边无际。然而，就此续部经典中著名的个别情况而言，化身之语不可思议之处，若全部归纳起来则是这样：依于调伏五种根器所化众生的缘故，分为五种乘的差别而宣说。也就是，第一，天与人的乘；第二，声闻的乘；第三，独觉，即是缘觉的乘；第四，菩萨的乘；第五，胜于因之乘，并且这些全部在此圆满，因此，连同无上乘一起，众生因俱生无明的力量，由颠倒的分别念所产生的烦恼，与三毒相等同的二万一千，总而言之，为了对治八万四千种烦恼，佛法之门也以三藏，以及与之相等同的持明藏这四者所涵盖的八万四千种法门来宣说。现在正在宣说，未来也将宣说。所有这些佛法之门也归纳为五种根器的差别。也就是，证悟人无我，并且执着法我的微尘和执着的刹那为实有的声闻乘，是断除烦恼的方法；以及认为识的刹那为实有，因此内外互相依赖而生起，认为是轮回的缘觉乘，是遮蔽烦恼的方法；以及证悟二种无我，因此所取的对境也是由能取的识所
English
The manifestations of the body that correspond to the inclinations of beings are inconceivable, and the wisdom of the mind that enters into all tantras in accordance with faith and understanding is inconceivable. For each and every body, in all realms of experience of the diverse inclinations of beings, the corresponding mandalas of faces, peaceful and wrathful, and subtle ones, are inconceivable. And the speech that teaches the Dharma in accordance with the individual languages of all those to be tamed, according to their respective capacities, is inconceivable. Thus, these inconceivable and limitless emanations appear in all the fields of the ten directions and tame beings. In general, as long as the activity of the mind has not ceased, the ultimate of the vehicle is without end, and the way of counting is also limitless. However, according to what is known in this particular tantric text, all the inconceivable speech of the emanation body, when summarized, is as follows: depending on taming the beings to be tamed of the five families, it is taught by dividing into five distinctions of vehicles. That is, first, the vehicle of gods and humans; second, the vehicle of hearers; third, the self-awakened, that is, the vehicle of solitary realizers; fourth, the vehicle of bodhisattvas; and fifth, surpassing the vehicle of cause, and since all of these are complete here, together with the unsurpassed vehicle. Beings, due to the power of co-emergent ignorance, the afflictions generated by inverted conceptualizations, equivalent to the three poisons, twenty-one thousand, in summary, as an antidote to the eighty-four thousand afflictions, the doors of Dharma are also the three baskets, and the four collections of knowledge holders equivalent to them, the eighty-four thousand are taught in five ways. Now they are being spoken, and in the future they will also be spoken. All these doors of Dharma are also gathered into five distinctions of faculties. That is, the vehicle of hearers who realize the selflessness of the person and grasp the atom of the self of phenomena and the moment of grasping as truly existent, is the method of abandoning afflictions; and the solitary realizer vehicle, which considers the moment of consciousness as truly existent, therefore arises in dependence on inner and outer, and considers it to be samsara, is the method of obscuring afflictions; and realizing the two selflessnesses, therefore the object taken is also by the consciousness that takes
Chinese
低劣的业只会增加世俗的虚假，虽然明白其本质是无实如幻，也知道是否掌握方便会产生利益和损害，因此将世俗视为实有，通过区分取舍，这是菩萨乘将烦恼转化为法性的方法。此外，相信善恶业和不动业的所有果报都不会浪费，而是各自成熟，因此在取舍上不犯错地行事，但仍然无法从轮回中解脱，这是人天乘。在讲述人天乘时，必须先于声闻乘讲述。此外，虽然世俗上不存在实体，但不会否定假立的存在，因此不会否认业和业果的存在，然而，如果依赖于将烦恼转化为天神和智慧的方法，就不会被它们所染污，这是克里约嘎三部的教法。认识到业和果是大自在的嬉戏，因此明白五烦恼是五智慧的自性光明，因为没有断除和对治的二元对立，所以不会被染污，无论如何行事都会显现为功德，这是内外的密咒，是掌握烦恼的方法。认识到法界清净自生智慧自然显现，断除和修持等一切都源于对实有的执着，因此从否定、肯定、断除和对治的言说中解脱出来，从而显示业和果不会造成染污。这是所有乘的宗义的究竟，即秘密心髓的续部正文。讲述了教法总体的开端，然后，一切如来之主亲自开启了智慧，为了眷属，以类似于通过暗示之语表达意图的方式，通过表达暗示来使之理解。收集者讲述了历史，并将其联系起来。所有内外情器世间的事物，都是如梦如幻的现象，其根本是俱生无明，以及执着于二元的遍计所执，通过能取所取二相来认知。内外缘起无间断地如车轮般运转，由于业的不同，会体验到各种苦乐，这是其自性法性。业不会消失，并且显现于轮回中。
English
Inferior actions only increase the falsity of the mundane world. Although one understands that its essence is unreal like an illusion, and also knows that whether or not one grasps the means will produce benefit and harm, therefore regarding the mundane as real, by distinguishing between what to take and what to abandon, this is the Bodhisattva Vehicle's method of transforming afflictions into the nature of reality. Furthermore, believing that all the results of virtuous, non-virtuous, and unwavering actions will not be wasted, but will mature individually, therefore acting without error in what to take and what to abandon, but still being unable to definitively escape from samsara, this is the Vehicle of Gods and Humans. When explaining the Vehicle of Gods and Humans, it must be explained before the Hearer Vehicle. Furthermore, although there is no entity in the mundane, the imputed existence is not denied, therefore one does not deny the existence of actions and their results. However, if one relies on the method of transforming afflictions into deities and wisdom, one will not be defiled by them, this is the teaching of the three sections of Kriya Yoga. Recognizing that actions and results are the play of the Great Self, therefore understanding that the five afflictions are the self-luminous radiance of the five wisdoms, because there is no duality of abandonment and antidote, one will not be defiled, and however one acts, it will appear as virtue, this is the inner and outer mantra, the method of mastering afflictions. Recognizing that the pure realm of reality, the self-born wisdom, naturally arises, and that all abandonment and cultivation, etc., arise from the view of clinging to reality, therefore liberating oneself from the terms of negation, affirmation, abandonment, and antidote, thereby showing that actions and results do not cause defilement. This is the ultimate of the tenets of all vehicles, namely the tantra text of the Secret Essence. Having explained the general introduction to the teachings, then the Lord of all Tathagatas himself opened the wisdom, and for the sake of the retinue, in a manner similar to expressing intention through symbolic language, he made it understood through expressing the symbols. The collector narrated the history and connected it. All the phenomena of the outer and inner world, the container and its contents, are dreamlike and illusory phenomena, whose root is co-emergent ignorance, and the conceptual constructs that grasp at duality, knowing through the two appearances of grasper and grasped. The outer and inner dependent origination revolves without interruption like the wheel of a chariot, and due to the difference in actions, one will experience various kinds of happiness and suffering, this is its self-nature, the nature of reality. Actions do not disappear, and appear in samsara.