English
Having placed them on the exalted ground, King Dza, having understood the meaning of the chapter on seeing the face of Vajrasattva, prayed and practiced, thereby seeing the face of Vajrasattva. Those who abide on the ground of vidyadharas, being beheld by the compassion of the Buddhas, demonstrate how to benefit beings. Therefore, in this tantra, Samantabhadra, seeing the beings to be tamed, through the means of benefiting beings, in the cycle of samsara and nirvana, through the continuous vehicle, the vehicle of miraculous manifestations, and the vehicle of definitive meaning, benefits the beings to be tamed by whichever of the three. Firstly, the beings who abide in the three realms are called those to be tamed who are attached to desire. Those in the desire realm are attached to desirable qualities, those in the form realm are attached to form and the bliss of samadhi, and those in the formless realm are attached to the samadhi of absorption. Or, because they have not separated from the three attachments of food for sustenance, places of reliance, and harmonious companions, they are called those to be tamed who are attached to desire. The beings to be tamed are tamed by the continuous vehicle of the Dharma wheel. Moreover, from the beginningless time, the activity of the Buddhas has benefited beings. As it is said in the General Sutra: "The Bhagavan of continuous elements, uncreated, free from concepts, has existed from the beginning." Appearing as the five great elements, this is also the continuous Buddha who is free from all mental elaborations, pervades all, is unchanging in meaning, and is eternal. The essence of the five great elements is uncreated by anyone, free from all concepts, and pure from the beginning in the realm of Dharma, hence it is pure and vast. It is spontaneously free from all fabrications and discriminations, or it has been subdued. For the sake of others, the compassion of the Buddhas, through the five great elements, such as food and drink, constantly arises, hence it is vast or complete. Because it does not abide at the extreme of appearance and emptiness, it is called "gone beyond." The Gongdü says: "That very one is enlightened from the beginning, like the sky manifesting in various ways, the earth is the immovable vajra, this water is the source of precious jewels, fire is the infinite light, wind is the all-creating primordial ground, all is empty, the primordial Buddha, that pervades, unmixed, vast, uncreated, enlightened from the beginning, the Bhagavan of the great elements." Thus it is said. For example, how sentient beings
Chinese
如果这样做，那么五种相续之轮乘，为了六道一切众生的利益，首先作为出生的因，中间作为生活的受用之缘，无论如何做作为所依之处等利益，因为对五大的自性没有分别念，所以称为无分别。 在此状态中，出生、生存、所依三者的所依，一切所需所欲都会产生，所以自然而然地，以无间断的方式，安住于劫的轮转。 通过它传递的果实，在什么时候呢？ 首先生起八种凡夫之心，最终成为进入大乘的譬如种子般的心，以及如苗芽、树干、枝桠、树叶、花朵、果实般的七种心，以及如滋养般的心，共生起八种心。 第一种是：从各自众生的位置上生起厌离轮回的希求之识，生起欢喜寂灭之心，心想修行佛法，这就像种子一般。 之后，布施给自己的父母和亲友，这是如苗芽般的心；不分亲疏地布施，这是如树干般的心；布施给所有如僧侣等境，这是如枝桠般的心；伸出手来布施的欢喜，这是如树叶般的心；慷慨布施，大大增加欢喜，这是如花朵般的心；守护斋戒等戒律，这是如果实般的心；供养所信仰的本尊三宝，这是如滋养般的心。 《道次第》中说：当八种凡夫之心最终安住时，与心性自性相同，从善知识怙主处获得二种教证。 如此，相续之轮乘如何利益所化之众生呢？就是做出生、生存、所依三者的事业，中间生起凡夫之心，最终成为堪能趣入真实义决定之乘的法器，最终修持真实义决定之乘，从而将他们安置在最终证得无漏法界的圣道上，这就是它的作用。 第二，对于难以调伏的刚强所化之众生，诸佛的事业是以神变加持之乘来调伏，即诸佛的慈悲神变，外在的火、水、风三者
English
If done in this way, then the five continuous wheel vehicles, for the benefit of all sentient beings in the six realms, firstly act as the cause of birth, and in the middle as the condition for enjoying life. No matter how one acts for the benefit of places of reliance, etc., because there is no conceptualization of the nature of the five elements, it is called non-conceptualization. In this state, the reliance on birth, life, and support, all needs and desires arise, so naturally, in an uninterrupted manner, the wheel of the eon abides. When will the fruit transmitted through it be? First, eight ordinary minds arise, and finally, a mind like a seed that enters the Great Vehicle, and seven minds like sprouts, trunks, branches, leaves, flowers, and fruits, and a mind like nourishment, a total of eight minds arise. The first is: from the place of each individual's birth, a desire to renounce samsara arises, and a mind of joy in nirvana arises, thinking of practicing the Dharma, this is like a seed. Then, giving alms to one's parents and friends is like a sprout-like mind; giving without partiality is like a trunk-like mind; giving to all objects such as monks is like a branch-like mind; the joy of extending one's hand to give is like a leaf-like mind; giving generously, greatly increasing joy, is like a flower-like mind; keeping vows such as fasting is like a fruit-like mind; offering to the deity of faith, the Three Jewels, is like a nourishing mind. The Lamrim says: When the eight ordinary minds finally abide, they are the same as the essence of one's own nature, and one obtains two scriptural proofs from the spiritual friend and protector. Thus, how does the continuous wheel vehicle benefit the beings to be tamed? It performs the actions of birth, life, and support, in the middle generating ordinary minds, and finally becoming a vessel capable of entering the definitive vehicle of true meaning, and finally practicing the definitive vehicle of true meaning, thereby placing them on the noble path of ultimately attaining the stainless realm of reality, that is its function. Secondly, for the difficult-to-tame, fierce beings to be tamed, the activity of the Buddhas is to tame them with the vehicle of miraculous manifestations, that is, the compassionate miracles of the Buddhas, the external fire, water, and wind.
Chinese
对于内疾、刀兵、饥荒三种劫难难以调伏的所化众生，在寿命三十岁时，为了调伏那些贪恋食物和饮料的人，莲花嘿汝嘎的事业显现为饥荒劫，不由自主地断绝了对食物和饮料的贪恋。在寿命二十岁时，佛嘿汝嘎的事业，对于愚痴者，以疾病劫使其失去记忆并变得愚昧，不由自主地断绝了对身体的贪恋。在寿命十岁时，对于嗔恨者，金刚嘿汝嘎的事业以刀兵劫，不由自主地断绝了亲戚、亲友等一切我所执着的实物。这些的必要性是，诸佛以八万四千法门之轮也无法调伏的三毒粗重之所化众生，以内外的劫难之轮，断绝恶业的延续，并逐渐引导至正确的道路上，以慈悲永不放弃的事业来成办。如此调伏有情众生的相续后，为了调伏外器世界，有情众生从恶趣逐渐空虚，天人和人类逐渐获得自性之第二禅定、第三禅定和第四禅定的心。首先，佛陀的胜观或个别观察的智慧，或者莲花嘿汝嘎自身显现为火劫，将事物从一个执着到另一个执着相连的网全部以火的恐怖来斩断。经部中说：火七水一，金刚风为怖。之后，佛陀的寂止或平等性智，宝生嘿汝嘎自身以水之恐怖的劫难，洗涤众生分别念执着的习气。之后，佛陀的事业或成所作智，羯磨嘿汝嘎自身在任何地方都没有阻碍和执着，以风之恐怖的劫难，将所知事物的一切显现无碍地普遍移动和摧毁。如此，火劫摧毁初禅以下，水劫摧毁二禅以下，风劫摧毁三禅以下。这些的知识来源是经部自身和寂怒尊身续部中详细说明，在那里了解。
English
For those difficult-to-tame beings afflicted by the three kalpas of internal disease, weapons, and famine, at the age of thirty, to subdue those attached to food and drink, the activity of Padma Heruka manifests as the famine kalpa, involuntarily severing attachment to food and drink. At the age of twenty, the activity of Buddha Heruka, for the deluded, causes loss of memory and bewilderment through the disease kalpa, involuntarily severing attachment to the body. At the age of ten, for the hateful, the activity of Vajra Heruka, through the weapon kalpa, involuntarily severs all objects of attachment, such as relatives and friends. The necessity of these is that the coarse beings of the three poisons, whom the Victorious Ones cannot subdue with the wheel of eighty-four thousand doors of Dharma, are led to sever the continuation of evil deeds through the wheel of external and internal kalpas, and gradually placed on the correct path, accomplishing activities with compassion that never abandons. Thus, after purifying the minds of sentient beings, to purify the environment, sentient beings gradually empty from the lower realms, and gods and humans gradually attain the second, third, and fourth dhyanas of their nature. First, the Buddha's higher vision or discriminating wisdom, or Padma Heruka himself, appearing as the fire kalpa, severs all the networks of objects connected from one grasping to another with the terror of fire. As it says in the Abhidharma: 'Fire seven, water one, vajra wind is the terror.' After that, the Buddha's peace or the wisdom of equality, Ratna Heruka himself, with the kalpa of the terror of water, washes away all the habitual tendencies of sentient beings' conceptual grasping. After that, the Buddha's activity or the wisdom of accomplishment, Karma Heruka himself, without obstruction or attachment anywhere, with the kalpa of the terror of wind, moves and destroys all knowable objects without obstruction. Thus, the fire destruction destroys everything below the first dhyana, the water destruction destroys everything below the second dhyana, and the wind destruction destroys everything below the third dhyana. The source of knowledge for these is the sutras themselves and the peaceful and wrathful deity tantras, where it is explained in detail.
Chinese
应作如是。然后，佛之智慧，即法界之智，或本尊佛嘿汝嘎于虚空劫中显现，以空性故，使有为法生起之相衰老，即生老病死一切皆空。此有何用？使先前恶业之垢染得以清净，之后世界形成，成为佛陀所化之众生，堪为真实义决定之乘之法器。于此，四禅以上不畏惧，以下则为畏惧之因，以彼等神变调伏五浊炽盛之有情，使其相续得以清净，方能成为真实义决定之乘之法器。故佛之事业恒常不断，为利有情故。佛不入于究竟涅槃，法亦不灭没。等等，即为此等之意。经部自宗之神变，断绝显现之乘之事业相续，于教法之伟大处，需知者甚多。三者，于决定出离之所化前，以真实义决定之乘之法轮调伏之。有寂三界所摄之诸法，以无明，能取所取颠倒分别之故，为业及烦恼所苦，欲从此解脱之具业及具缘之士夫，于各自之本分中，对下根者，以经部自宗之法，以行为因之瑜伽，声闻、缘觉、菩萨三乘。为中根者，以作用缘起之瑜伽，行瑜伽、作用瑜伽三者。为上根者，以无作无果之瑜伽，内续三者。如是以真实义决定之乘次第九乘调伏之。彼等各有内之差别七种，即：入门、见、禅定，行、戒律、业及果，当知此七者。如是彼等之串习力，即谓于先前佛之教法末期，远离真实智慧之故，各自执取所喜之宗派，于彼等分别思择之差别，使外道之宗义多增盛。大宝上师云：贤劫佛教法衰老时，成佛教之糟粕时，欲入彼佛教之影像者，乃狡诈
English
It should be done like this. Then, the wisdom of the Buddha, which is the wisdom of the Dharmadhatu, or the deity Buddha Heruka appearing in the eon of space, empties the signs of aging of conditioned phenomena, that is, all birth, old age, sickness, and death are made empty. What is the need for this? It purifies the stains of previous bad karma, and later, when the world is formed, it makes beings who are to be tamed by the Buddha suitable vessels for the definitive vehicle of true meaning. In this, there is no fear beyond the fourth dhyana, and the reason for fear below is that these miracles tame sentient beings in whom the five degenerations are rampant, purifying their minds so that they can become vessels for the definitive vehicle of true meaning. Therefore, the Buddha's activity is continuous, for the sake of sentient beings. The Buddha does not enter complete nirvana, and the Dharma does not decline. And so on, these are the intentions. The miracles of the Sutra school itself cut off the continuum of the activities of the manifest vehicle, and there is much to be known about the greatness of the teachings. Thirdly, he tames those who are to be liberated with the wheel of the Dharma of the definitive vehicle of true meaning. All phenomena included in the three realms of existence are due to ignorance, the mistaken conceptions of grasping and being grasped, and those individuals who desire to be liberated from the suffering of karma and afflictions, who are endowed with karma and fortune, each according to their own capacity, to those of lower faculties, in the language of the Sutra school itself, the three vehicles of the Hearers, Solitary Realizers, and Bodhisattvas, the yoga of action as cause. For the sake of those of middling faculties, the three yogas of action-engagement, action yoga, and performance yoga. For the sake of those of great intelligence, the three inner tantras of the yoga of no action and result. Thus, he tames them with the nine successive vehicles of the definitive vehicle of true meaning. Each of these has seven internal divisions, namely: entrance, view, samadhi, conduct, discipline, action, and result, know these seven. The force of habit of these is shown implicitly, that is, at the end of the teachings of the previous Buddhas, due to being separated from the wisdom of correct knowledge, each taking the side they like, and the differences in thinking and analyzing them, the tenets of the non-Buddhists increase greatly. The noble and precious one said: When the teachings of Kashyapa Buddha grow old, when they become the dregs of the teachings, those who wish to enter the image of those teachings are cunning.