English
The realm of the Buddhas is exclusively held by the lineage of the Buddhas themselves, and therefore, even the masters of the ten bhumis cannot see it. This is because they have not yet been liberated from all obscurations, nor have they attained the wisdom eyes that know reality as it is and as it appears, free from dust. As stated in the Uttaratantra: "Because it is not an object of speech, because it is gathered by ultimate truth, because it is not a place of realization, because it transcends examples, because it is unsurpassed, because it is not gathered by samsara and nirvana, even the noble ones of the Buddha's realm cannot fathom it." Thus it is said. Wherever those perfect pure lands beyond the world are, they are also the manifestation of the great luminosity of the basis of self-appearance, appearing as the vessel and essence of the pure and vast wheel of existence and quiescence, similar to pure dreams and the nature of reality. Whenever the grasping and clinging, along with their imprints, are completely purified, one should not think that there exists something else, such as wood or stones, that exists inherently apart from the appearances. As stated in the Extensive Play Sutra: "If there is no self-awareness of true knowledge, even the great bliss realm is seen as a place of suffering. When the meaning of the supreme vehicle's equality is realized, even the place of suffering becomes Akanishta and Tushita." Thus it is said. Secondly, the Nirmanakaya. That is, depending on the degree of obscuration of the Sugata-garbha in the minds of the beings to be tamed, which are divided into three
Chinese
即，自性化身、调伏有情化身、各种化身。第一，自性化身是：如上所述，法界显现报身大导师，犹如清净水晶映现影像一般，为稍微清净的所化十地自在者们显现，即如此自性化身刹土中央为色究竟天，四方依次为现喜、具光、莲花庄严、他化自在五处。导师如来佛身国王等五者，具有无量相好，以寂静和忿怒的无量姿态，衡量并开示诸法；作为所化五种烦恼的对治，以五种大刹土、五身、五法和五智等，宣说不可言说、不可思议的法轮。导师圆满报身和眷属其他所摄持的缘故，称为半显现自性化身，如《日月和合大续》中所说。同样，中观派法友说：为菩萨见道者以上所显现的报身是假立的。仅以身和愿、福资或意愿所分的色究竟天，仅在一个处所现证菩提的缘故，在各种各样的色究竟天中，安住的化身广大显现而已。对此，《楞伽经》中说：在欲界和无色界中，佛陀不会现证菩提，在色界色究竟天中，离欲的您会现证菩提。等等，在人间殊胜化身未成佛之前，在色究竟天中现证菩提的经文意义，在此处运用。第二，调伏有情化身是：从彼之自性中，调伏有情的化身，为了使所有世间的所化众生完全成熟，以善巧方便示现不可思议的种种行相。如至尊玛帕母所说：在一切界中，以各种各样、无量不可思议的化身，利益一切有情。
English
That is, the Emanation of Own Nature, the Emanation of Taming Beings, and the Various Emanations. First, the Emanation of Own Nature: As mentioned above, the great teacher of the Dharmadhatu Appearance Sambhogakaya, just as reflections appear in clear crystal, appears to the slightly pure disciples, the lords of the ten bhumis. This is how the Emanation Body's pure land appears. In the center is Akanishta, and in the four directions are Abhirati, Vimalakirti, Padmavyuha, and Paranirmitavasavartin. The five Tathagatas, such as the Tathagata Rupa-raja, possess the nature of an ocean of marks and signs. With immeasurable forms of peaceful and wrathful aspects, they measure and teach the Dharma. As antidotes to the five afflictions of those to be tamed, they turn the wheel of Dharma, which is inexpressible and inconceivable, with the five great pure lands, the five bodies, the five dharmas, and the five wisdoms. Because the teacher is the Sambhogakaya and is accompanied by other retinues, it is called the Half-Appearance Emanation of Own Nature, as explained in the Great Tantra of the Union of the Sun and Moon. Similarly, the Madhyamika Dharma friend says: The Sambhogakaya that appears to bodhisattvas up to the path of seeing is imputed. Because Akanishta, which is separated only by body, aspiration, merit accumulation, or intention, attains complete enlightenment in one place, the Emanation Body residing in the various Akanishta realms appears only as vast. In this regard, the Lankavatara Sutra says: In the desire realm and the formless realm, the Buddha does not attain complete enlightenment. In Akanishta of the form realm, you, free from desire, attain enlightenment. Etc., the meaning of the scriptures that the supreme emanation in the human realm attains enlightenment in Akanishta before becoming a Buddha is applied here. Second, the Emanation of Taming Beings: From the nature of that, the Emanation Body of taming beings manifests inconceivable forms with skillful means in order to fully ripen the assembly of disciples in all realms of the world. As the venerable Machig Labdrön says: In all realms, with various, immeasurable, and inconceivable emanations, benefit all sentient beings.
Chinese
即成办彼义。如是说，于兜率天安住，以及死亡、转生、显现、苦行、趋菩提树、降伏魔军、现证菩提、转法轮、入般涅槃、住持佛法、示现佛法之能力，善巧于一时在十方无量世界中示现十二行相，乃殊胜之化身。于彼一一化身，亦为所化六道众生各自之根器，化现与各自种姓相符之调伏者，六能仁而作利益。如《象力经》云：妙吉祥，此有大菩萨名大莲华，入于定，名为大莲华，彼亦摄持一切地狱之境，亦摄持之。彼等所有之少分安乐，皆于彼处受用之。彼等有情亦以彼地狱见地狱，彼以彼装束为彼地狱有情众生说法，令彼等有情众生脱离地狱。又如《华严经》云：善男子，如来之化身无量，于何者应调伏，即以彼之形色与名号而作利益。如是说。若问于六道之处，能仁如何作利生事业耶？《幻化上师》云：天界帝释为主尊，非天界中善贤饰，人间调伏释迦主，饿鬼之处口燃焰，旁生狮子自宣说，地狱业力阎罗尊。如是，六道之境，即如前所说之智慧雪山海之刹土微尘数之中央，位于掌心莲花心之世界，即有二十五重世界，第十三层乃此娑婆世界。所谓娑婆者，即忍耐与粗猛之义，谓此土之有情众生不忍耐贪欲，不忍耐嗔恚，不忍耐愚痴，不忍耐烦恼之束缚，如是说。
English
That is, to accomplish that meaning. As it is said, residing in the Tushita heaven, as well as dying, being reborn, appearing, practicing austerities, going to the Bodhi tree, vanquishing the armies of Mara, attaining perfect enlightenment, turning the wheel of Dharma, entering Parinirvana, abiding in the Dharma, and demonstrating the power of the Dharma, being skilled in simultaneously showing the twelve deeds in the boundless realms of the ten directions, is the supreme emanation body. In each of these emanations, for the sake of the six types of beings to be tamed, according to their respective faculties, he emanates as six Buddhas, beings of knowledge who tame in accordance with their respective lineages, and performs deeds. As it is said in the Sutra of Elephantine Strength: "Manjushri, here, a great Bodhisattva named Great Lotus enters into a samadhi called Great Lotus. He also completely grasps the realm of hell beings, and he also holds it. All the slight happiness that exists for them, he experiences in that place. Those beings also see hell through that hell. With that appearance, he teaches the Dharma to those hell beings, causing those beings to be liberated from hell." Also, as it is said in the Avatamsaka Sutra: "O son of good family, the emanations of the Tathagata are immeasurable. Whichever beings are to be tamed, he performs deeds with that form, color, and name." Thus it is said. If asked, how do the Buddhas perform the benefit of beings in the six realms? The Illusory Teacher says: "In the realm of gods, Indra is the lord. In the realm of Asuras, the well-adorned Thagzangri. In the human realm, Shakyamuni is the lord who subdues Mara. In the realm of pretas, the mouth blazes. Among animals, he speaks as a lion. In hell, Yama is the lord of karma." Thus, the six realms are the thirteenth of the twenty-five stacked world systems located in the center of the dust-mote-like lands of the Wisdom Snow Mountain Ocean mentioned above, in the heart of the lotus in the palm of the hand, which is this Sahā world. The term Sahā means patience and roughness, meaning that the sentient beings of this land do not tolerate attachment, do not tolerate hatred, do not tolerate ignorance, and do not tolerate the bonds of affliction, as it is said.
Chinese
又，娑婆之语，意为忍耐或能力，故得此名。至于各种有情的业相，多在《大品》中说：业之差别不可思议，地狱世界向下沉，阎罗世界横向延伸，畜生、非天向上向下行。又说，头向上的是天界，横着走的是畜生，向下的是地狱和饿鬼。这六者都包含在一个三千世界中。如《心要释》云：一个三千有六种构成方式，被称为一个化身的刹土。如是说，从风轮到色究竟天，是四大洲的世界。将其中的一千个算作一个周边环绕的小千世界，一千个小千世界组成的中千世界被第二个周边环绕，一千个中千世界组成的三千大千世界被第三个周边环绕。像这样，百亿为一俱胝，百亿俱胝为一阿庾多，百亿阿庾多为一那由他世界。像这样十亿那由他为一莲花庄严世界，是说一个殊胜化身的刹土。在这些地方，有多少可调伏者的根器、能力和行为，就有多少调伏者的明灯被布置，通过四种调伏方式利益众生。也就是通过身之大福德调伏，通过意之现量调伏，通过不可思议之神变调伏，通过语之智慧调伏这四种。首先，导师化身的行为是不可思议的境界，因此数量等无法确定，大乘经部中出现或多或少的情况并不矛盾。此处收集主要的：降生、出家、苦行、降伏魔众、成佛、转法轮、示现大神变、入灭，这些是通过身之大福德调伏。那些亲眼见到这些的所化有情都具有无量的福德。
English
Furthermore, the term "Saha" means endurance or ability, hence its name. As for the karmic appearances of various beings, it is mostly stated in the Mahāprajñāpāramitā Sūtra: "The distinctions of karma are inconceivable. The hell realms descend downwards, the realms of Yama extend horizontally, and animals and asuras move upwards and downwards." Alternatively, it is said that those who go with their heads up are in the heavens, those who go horizontally are animals, and those who go downwards are in hell and the preta realm. These six are all contained within a single trichiliocosm. As the Essence Commentary states: "One trichiliocosm has six modes of formation, known as the field of a single Nirmāṇakāya." As it is said, from the wind mandala up to Akanishtha, is the world system of the four continents. Counting one thousand of these as a single chiliocosm surrounded by a single periphery, one thousand chiliocosms forming a mesocosm surrounded by a second periphery, and one thousand mesocosms forming a trichiliocosm surrounded by a third periphery. Like this, a hundred million is a koti, a hundred million kotis is an ayuta, and a hundred million ayutas is a nayuta world system. Like this, ten billion nayutas is a single lotus-adorned field, which is said to be the field of a single supreme Nirmāṇakāya. In those places, as many as there are disciples to be tamed with their faculties, powers, and behaviors, so many lamps of taming are arranged, benefiting sentient beings through four modes of taming. That is, taming through the great merit of the body, taming through the direct perception of the mind, taming through inconceivable miracles, and taming through the wisdom of speech. First, the actions of the Nirmāṇakāya of the Teacher are an inconceivable realm, therefore numbers and so on cannot be definitively determined, and it is not contradictory that various amounts appear in the Mahāyāna sutras. Here, the main ones are collected: birth, renunciation, asceticism, subduing the maras, enlightenment, turning the wheel of Dharma, displaying great miracles, and passing into parinirvana. These are taming through the great merit of the body. Those disciples who directly see these possess immeasurable merit.
Chinese
因此这样说。二是通过心之现量调伏：以对三时无执着、无阻碍的智慧，进入一切所知，不分别三时，无有任何遮蔽而知晓时间的现量，无有任何遮蔽而知晓他人心识的现量，完全照见一切的眼之现量，完全听闻一切的耳之现量，恒常行持众生之利益，行持仪轨之利益的现量，清净遮障的漏尽现量这六者，随顺于心，为了现量照见一切所知并加以掌控，故而通过心之现量调伏。三是通过不可思议之神变调伏：恒常以不可思议之身、恒常以不可思议之语、恒常以不可思议之心之秘密来成办所化之利益，即对于诸天示现为梵天和自在天，对于人类示现为转轮圣王，对于非天示现为善巧编织者等，同样地，为了鸟类示现为木马，为了野兽示现为狮子王，以及示现本尊坚定等，随所调伏之众生而化现为同类。此外，还示现寂静、忿怒、药叉等与各自显现相符之导师，以及与各自根器和随顺相应之生、死、住、行等无定之时，此乃身之秘密。以各自的语言和表示方式，使所化众生理解与彼等之意乐和思维相符之教法，如《华严经》云：“天之语言与龙及夜叉语，罗刹以及人类之诸语言，所有众生界中之音声，我皆以彼等语言而说法。”此乃语之秘密。以远离一切烦恼之智慧，如实了知所化众生之心相续，并恒常随顺相应，此乃心之秘密。此三者是通过不可思议之神变调伏。四是通过语之理调伏：通过与五种姓之所化众生之认知相符的五乘之门径作简要开示，