English
The Lord's activities are threefold: the inconceivable activities of the body, the activities of the mind that subdue according to what is to be subdued, and the activities of speech that subdue according to what is to be subdued. The first has two aspects: Enumeration. First, the inconceivable activities of the body that subdue according to what is to be subdued. Narration: When self-benefit is spontaneously accomplished, even if there is a subtle trace of habitual obscuration, one abides in the spontaneously accomplished state of a vidyadhara. For the sake of others, in order to subdue all those to be subdued in the infinite number of Buddha-tamed realms, one also demonstrates the twelve acts of a Buddha. The objects to be benefited are the sentient beings of the three realms and six destinies in countless worlds. Through the compassion of that spontaneously accomplished vidyadhara, inconceivable emanations of teachers who subdue appear. To those to be subdued who follow the ways of the world, one shows only activities that accord with their intentions. To those to be subdued who go against the ways of the world, one also shows methods of subduing that are not in accord, through fierce means, and with the hook of compassion, one severs the continuum of cyclic existence. Second, accomplishing benefit through the twelve acts. Narration: At certain times and occasions, one demonstrates descending from realms such as Tushita, entering the mother's womb, being born from the womb, engaging in play, at certain times, at pure stupas and so forth, demonstrating renunciation from oneself, at the Nairanjana River and so forth, demonstrating practicing austerities for six years, at certain times, taking eighty-four thousand consorts and so forth, ruling the kingdom for twenty-nine years and so forth, going to the Bodhi tree, subduing the maras, demonstrating great miracles, attaining Buddhahood, for those to be subdued, demonstrating turning the wheel of Dharma three times, demonstrating passing into nirvana in cities such as Kushinagar, and dividing the relics into eight parts, and so forth. Second, the inconceivable activities of the mind that subdue according to what is to be subdued. Narration: Sometimes, to subdue the peaceful, one demonstrates peacefulness; sometimes, to subdue the fierce, one appears as fierce wrathful deities and so forth, thereby subduing; to those to be subdued who are lustful and attached, one demonstrates lust; to those who are hateful, one demonstrates hateful
Chinese
以各种方式示现，对于傲慢者，示现如傲慢之山，对于愚痴者，示现如愚痴之黑暗般浓厚，对于嫉妒如狂风般猛烈者，也同样示现调伏之对治，以与所化众生相应的方式调伏，也以与所化众生不相应的对治方式调伏，行持各种各样的方便。如海一般，以方便甚深且广大的行为，以及如上所示的利他事业，通过各种相应与不相应的方式，将众生从轮回中解脱。第三，语之事业不可思议，随应调伏。正直。在三处天界，能够作为宣说先前所说的密咒金刚乘之怛特罗，即续部的导师，同样也作为汇集续部意义者。在低劣之身的三恶道，以及具有福报的天人殊胜之处，对于天龙等各自相应的各种身相的具身，以及圣洁种姓的五种等等，也转动密咒之法轮。第七，具有神通。正直。具有六神通，以及三十二相，八十随好，从大手印持明以下的所有者中，在此特别衡量，作为一切种姓之主，第六金刚持的装扮。因为具有遍知的智慧，与第六金刚持相同，所以神通的境界和所化众生的数量是无法估量的，与第六金刚持无二无别。又是如何呢？因为以明了而无执着的方式知晓，如镜子般在第六金刚持处所拥有一样，在任运成就的持明者处显现。第八，与果位佛陀结合的方式有三种。计数。第一，以金刚般的等持摧毁所知障和魔，从而与佛陀结合的方式。正直。为了摧毁自相续中应断除的不相顺品之相，即所知障的习气和微细部分，作为对治，以穿透和文殊金刚般的等持，将成为应断除的对所知执为我的障
English
He manifests in various ways, showing himself as a mountain of pride to the arrogant, as thick darkness of ignorance to the ignorant, and as a storm of jealousy to the envious. He also shows the antidotes for taming them in the same way, taming beings in accordance with their needs and also through antidotes that are not in accordance with their needs, employing various skillful means. Like an ocean, his conduct is profound and vast, and his enlightened activities, as mentioned above, liberate beings from samsara through various concordant and discordant means. Third, his speech activities are inconceivable, taming each according to their needs. Straightforward. In the three divine realms, he is able to be the teacher who expounds the Tantras, i.e., the continuums, of the secret mantra Vajrayana, which were previously spoken. Similarly, he also acts as the compiler of the meanings of the Tantras. In the inferior bodies of the three lower realms, and in the places of gods and humans who possess merit, for beings with various forms corresponding to gods, nagas, etc., and for the five noble families, etc., he also turns the wheel of secret mantra. Seventh, possessing clairvoyance. Straightforward. Possessing the six clairvoyances, the thirty-two major marks, and the eighty minor marks, he is distinguished from all those below the Mahamudra Vidyadhara. He holds the appearance of the sixth Vajradhara, the lord of all families. Because he possesses the omniscient wisdom and is equal to the sixth Vajradhara himself, the scope of his clairvoyance and the number of beings to be tamed are immeasurable; he is one with the sixth Vajradhara. How is this so? Because he knows with clarity and without attachment, just as the sixth Vajradhara possesses it like a mirror, it is clear to the spontaneously accomplished Vidyadhara. Eighth, there are three ways to unite with the result, Buddhahood. Counting. First, the way to unite with Buddhahood by destroying the obscurations of knowledge and the maras with diamond-like samadhi. Straightforward. In order to destroy the signs of the unfavorable aspects to be abandoned in one's own mind-stream, that is, the subtle traces of the habitual tendencies of the obscurations of knowledge, as an antidote, with piercing and Manjushri-Vajra-like samadhi, the obscuration of grasping the knowable as self, which is to be abandoned
Chinese
或者某种细微的习气、烦恼或相，全部从根本上摧毁，最终连金刚般的等持也融入法性平等性的法界中，超越了所修和能修。或者说，最终以对治金刚见的等持，将轮涅融入平等性的法界中，脱离对治，超越所修和能修。那么，这里最终在道上存在要摧毁的自我想象和相是不合理的，因为在自己的资粮道和加行道时，就已经解释了证悟无我，如果这样，岂不是没有差别了吗？有差别，资粮道和加行道时是粗大的，见道和修道时是中等的，而这里是摧毁极其细微的。总之，是摧毁所有共同断法的根本，即细微的习气。因此，通过证悟无我，以及自证智，焚烧执着事物显现和非事物空性的所有习气，对于外境，以自相和共相所摄的一切法，以及内在心识的细微分别念和习气，全部都无偏颇地证悟为无实，在自生智轮涅平等性中，对于佛陀的密意，是摧毁一切偏执的勇士，到达那个位置时，是勇猛行走的瑜伽士，因为摧毁不相顺的方面，所以是金刚，由于二无别的智慧是究竟的，没有比这更高的，因此获得顶峰殊胜的等持。由于没有下乘果位以及此道以下的心识所能及，因此是断除执着之障，以及连同四魔之军全部摧毁的勇士。摧毁四魔之后，才能成就果位，即身语意功德事业无尽庄严轮的坛城，也就是文字轮大集之地的密意，不可思议圆满，所有应知无余皆于无境自明觉性中，安住于见解之中。第二，那也是果不在他处，而是显现安住于自性之理，有三种，即：陈述。第一，果于自身显现的因
English
Or some subtle habit, affliction, or sign, all are destroyed from the root, and ultimately even the vajra-like samadhi dissolves into the realm of dharmata equality, transcending what is to be meditated on and the meditator. Or, ultimately, with the antidote vajra view's samadhi, samsara and nirvana are dissolved into the realm of equality, free from antidote, transcending what is to be meditated on and the meditator. So, here, it is unreasonable that there is self-imagination and signs to be destroyed on the path, because it has already been explained to realize selflessness during one's accumulation and preparation stages. If so, wouldn't it be no different? There is a difference: during the accumulation and preparation stages, it is coarse; during the seeing and meditation stages, it is medium; and here, it is destroying the extremely subtle. In short, it is destroying the root of all common abandonments, which is subtle habit. Therefore, through realizing no self-grasping, and with self-awareness wisdom, burn all the habits of grasping at things as apparent and non-things as empty. For external objects, all phenomena gathered by their own characteristics and common characteristics, and all the subtle discriminations and habits of the inner mind, all are impartially realized as unreal, in the self-born wisdom, the equality of samsara and nirvana. For the Buddha's intention, it is the hero who destroys all biases. When reaching that position, it is the courageous-going yogi. Because it destroys the unfavorable aspects, it is vajra, because the non-dual wisdom is ultimate, there is nothing higher than this, therefore obtaining the supreme samadhi of the peak. Since the fruits of the lower vehicles and the minds below this path cannot reach it, it is the hero who cuts off the obscurations of attachment and completely destroys the hosts of the four maras. After destroying the four maras, the fruit is accomplished, that is, the inexhaustible adornment wheel mandala of body, speech, mind, qualities, and activities, which is the intention of the great gathering place of the letter wheel, inconceivable and complete. All that should be known without remainder is in the realm of non-objective self-luminous awareness, abiding in the view. Second, that is also the way the fruit is not elsewhere, but the way it manifests abiding in itself, there are three ways: enumeration. First, the cause of the fruit appearing manifestly in oneself.
Chinese
缘和，正直。那也是果自显现之缘，以自然成就持明者的智慧，通达一切智的见地的力量；以及安住于此，以禅定圆满的力量，十方诸佛的智慧坛城，以及依靠手印母而进行自在的力量，刹土是连接界限的结合。依靠果为目的的清净愿望的四种力量，或者，在自然成就的等持智慧的状态中，觉性自在，以果为目的的愿望的力量作为缘。第二，果自身显现的显现，实际分为两种。列举。第一，总的归纳而宣说，和，正直。果的身体、语、意、功德、事业，每一个也都有五个，总共二十五个道上的觉性，自显现而获得。从其他一个而来，一个在这里出现而获得。第二，详细展开解说，分为三种。列举。第一，果的自性显现，和，作为一切功德的基础，所以有五身；以及，传达意义的五语；以及，意念流出的五意；以及，产生所需所欲的五功德；以及，成办事业的五事业等等，对于他人来说是惊奇和奇妙的。果的法普遍为人所知是清晰的。那些在自心中自然成就，不是从其他地方拿来带到这里的。心性远离因缘，因此，自生智慧本身，作为所依的境和能依的识，在境与有境的任何一边都不存在，显现出来，是果的法普遍显现。第二，那不是从其他地方来的。通过道使自性显现而被指出，和，正直。所有的果法都是自显现的，因此是惊奇和奇妙的，从无生中显现出生的神变，所有的二十五个果法。心性本来就是如此，除此之外，不是从其他地方拿来带到这里新获得的。方法显现不间断，在安乐的智慧中，坚定智慧的智慧，与无自性和无分别的自性显现的果，身体和智慧的各种显现是：
English
Condition and, upright. That is also the cause of the self-appearance of the fruit, with the power of the spontaneously accomplished vidyādhara's wisdom, understanding the view of omniscient knowledge; and abiding in that sameness, with the power of the perfection of samādhi, the wisdom maṇḍalas of the victorious ones of the ten directions, and the power of dominion based on the mudrā-mātri, and the kṣetra is the union of connecting boundaries. Relying on the four powers of pure aspiration with the aim of the fruit, or, in the state of spontaneously accomplished sameness-wisdom, awareness is self-empowered, and the power of aspiration with the aim of the fruit becomes the condition. Secondly, the actual manifestation of the fruit arising in itself is twofold. Enumeration. Firstly, the general summary is taught, and, upright. The fruit's body, speech, mind, qualities, and activities, each also has five, a total of twenty-five, the awareness on the path is obtained as self-appearance. One comes here and is obtained from another one. Secondly, the detailed explanation is threefold. Enumeration. Firstly, the fruit's own state manifests, and, upright. As the basis of all qualities, there are five bodies; and, the five speeches that convey meaning; and, the five minds from which thoughts flow; and, the five qualities that produce what is needed and desired; and, the five activities that accomplish purposes, etc., which are amazing and wonderful to others. The fruit's dharma, which is universally known, is clear. Those are spontaneously accomplished in self-awareness, it is not that something from elsewhere is brought here. Since mind-essence is free from causes and conditions, that self-born wisdom itself, as the object to be based on and the consciousness that bases, does not exist on any side of object and subject, manifesting, is the fruit's dharma universally appearing. Secondly, that does not come from elsewhere. It is shown that the path makes the self-nature manifest, and, upright. All the fruit's dharmas are self-appearing, therefore they are amazing and wonderful, the miracle of birth appearing from the unborn, all twenty-five fruit dharmas. Mind-essence is originally like that, apart from that, it is not brought here from elsewhere and newly obtained. Method appearance is uninterrupted, in the bliss wisdom, the wisdom of steadfast intelligence, the fruit of the appearance of the nature of non-inherent existence and non-duality, the various appearances of body and wisdom are: