English
It seems consistent in behavior. From the Guhyagarbha Tantra: "The wish-fulfilling tree and the wish-granting, the jewels and all the elements, those are not materially existent, but are the increase of merit of one's own mind. Wonderful manifestations and extraordinary dharmas, do not come from elsewhere, but are the wisdom that relies on skillful means, in which they arise as a son." As it is said. The realm of Khechara is: what appears to those who abide in the peaceful, self-existing Nirmanakaya bodhisattva grounds. Likewise, countless wrathful deity mandalas, the Khechara place where clouds of dakinis emanate, the very realm of the five families of Heruka, is what greatly appears to those who have accomplished mantra. This is what is now called Dechen Khechara, which is very famous among the wise and accomplished ones. From Nangsal, the self-appearance arises as an outward manifestation, like the reflection of the moon appearing in water from the mandala of the five wrathful families, the individuals who abide on the ground of mantra holders, those who have power over life, and the Mahamudra Vidyadharas, for the purpose of purifying the five poisons, the dharma of the five kayas and five wisdoms naturally appears. When subduing delusion, the mandala of Buddha (Tibetan: བུདྡྷ་ཧེ་རུ་ཀ，Sanskrit Devanagari: बुद्ध हेरुक，Sanskrit Romanization: Buddha Heruka, Literal Chinese meaning: Buddha Heruka) Heruka, the wrathful deity of the Tathagata family, is clear in Akanishta, and having gone there, having the same fortune as the dakinis and yogic masters, other vidyadharas, one enjoys the bliss of the tsok and the great view and conduct of mantra. Similarly, in the Vajra realm there is Vajra (Tibetan: བཛྲ་ཧེ་རུ་ཀ，Sanskrit Devanagari: वज्र हेरुक，Sanskrit Romanization: Vajra Heruka, Literal Chinese meaning: Vajra Heruka) Heruka, in the Ratna realm there is Ratna (Tibetan: རཏྣ་ཧེ་རུ་ཀ，Sanskrit Devanagari: रत्न हेरुक，Sanskrit Romanization: Ratna Heruka, Literal Chinese meaning: Ratna Heruka) Heruka, in the Padma realm there is Padma (Tibetan: པདྨ་ཧེ་རུ་ཀ，Sanskrit Devanagari: पद्म हेरुक，Sanskrit Romanization: Padma Heruka, Literal Chinese meaning: Padma Heruka) Heruka, and in the Karma realm there is Karma (Tibetan: ཀརྨ་ཧེ་རུ་ཀ，Sanskrit Devanagari: कर्म हेरुक，Sanskrit Romanization: Karma Heruka, Literal Chinese meaning: Karma Heruka) Heruka, the mandala and the arrangement of the realm, and the friends of the accomplished dakinis, and those who travel in the sky, those who travel on the earth, those born from mantra, and those born from the realm, and so forth, have the same fortune as the assembly of Vajrayoginis, and as helpers of the dakinis, at the time of death, that realm welcomes with clouds of parasols, victory banners, and musical instruments, and the vidyadhara lamas see and guide, and place them in the ranks of the vidyadharas, these five places are known as Dechen Khechara, being the same in realm, dharma, teacher, and friends as those who have attained the bhumis, and will not become something other than the accomplishment of their own view and samadhi.
Chinese
再说，如珍宝海中所说：对于住在地上的人们显现四相，对于持明者显现忿怒尊的刹土，空行广大功德聚，以成就的相好庄严，显现为大成就稀有之相。据说这里住着修习道的持明金刚上师们。关于调伏众生的化身有七种，其中显示六能仁：第二种调伏众生的化身，也于各个众生的界限中，以与其相应的显现来做利益的导师。如前所说，从密严刹土的报身六处，发出六道光芒，在六道众生的处所，从光芒的顶端显现出各自文字鬘的轮，从而作为导师而利益众生，应当这样理解。报身刹土，从其自性中显现出调伏众生的化身，在六道众生的处所显现各自的导师。也就是帝释天、巧工容貌、释迦能仁、狮子勇猛住、燃面天、阿瓦牛头等六能仁，在十方刹土中，各自调伏六道众生的六种相续。从报身的光芒中，文字鬘的轮显现并放射到六道众生的处所，在天界显现帝释天等天界的能仁，在非天界显现巧工容貌等，在人界显现大能仁等，在畜生界显现狮子勇猛住等，在饿鬼界显现燃面天等，在地狱界显现阿瓦牛头等，各自自然成就了调伏对境。虽然没有动摇和努力的勤作，却能利益有情，这是大悲的加持，是从众生的善业增长之因中产生的，如同水、月影和月轮三者一样显现，如同月亮有映现影像的能力一样，报身月亮有对所化众生显现化身的能力，如同水器有容纳影像的能力一样，所化众生有显现化身的福德，当二者聚合时，如同水月不需勤作自然显现一样，当有
English
Furthermore, as stated in the Jewel Ocean: To those dwelling on earth, it appears as the four appearances. To the vidyādharas, it appears as the realm of wrathful deities. The great assembly of sky-goers' qualities, adorned with the marks of accomplishment, appears as a great and wondrous accomplishment. It is said that vajra lamas, vidyādharas who practice the path, reside here. Among the seven types of emanation bodies that tame beings, the six Thubpas (Buddhas) are taught. The second type, the emanation body that tames beings, also appears as a teacher who benefits beings in each of their respective realms, in accordance with their perceptions. As mentioned before, from the six places of the sambhogakāya in Akanishta, six rays of light emanate to the six realms of beings. From the tips of these rays, wheels of garlands of letters appear as teachers, benefiting beings. This should be understood as follows: From the sambhogakāya realm, the emanation body that tames beings arises from its very nature. In the six realms of beings, it appears as their respective teachers. These are Indra, Takzang Ris, Shakyamuni, Senge Rabten, Kha-abar Dewa, and Awa Langgo. The six Thubpas tame the six streams of beings in the ten directions. From the rays of the sambhogakāya, wheels of garlands of letters emanate and radiate to the six realms of beings. In the realm of gods, Indra and others appear as the Thubpa of the gods. In the realm of asuras, Takzang Ris and others appear. In the realm of humans, the Great Thubpa and others appear. In the realm of animals, Senge Rabten and others appear. In the realm of pretas, Kha-abar Dewa and others appear. In the realm of hell beings, Awa Langgo and others appear, each spontaneously accomplishing whatever tames those beings. Although they possess no movement or effort, they benefit sentient beings through the blessing of great compassion. This arises from the cause of the increase of beings' white karma, appearing like the three—water, moon reflection, and the moon's mandala—sharing the same nature. Just as the moon has the ability to cast reflections, the moon of the sambhogakāya has the ability to manifest emanations to those to be tamed. Just as a water vessel has the ability to hold reflections, those to be tamed have the merit to perceive emanations. When these two come together, just as the moon in water appears without effort, so too, when there are
Chinese
从月亮化现的影像，刹那也不停歇地显现。如《业百颂》所说： “大海水族住处的波浪，或许有时会过时，但对于应调伏的诸子，佛陀绝不会过时。” 如是，四方上下以及包含在内的世界，无边无际的天空，六道的上下方和四隅，凡是有六道众生的地方，都因各自的业力，天界众生向上抬头而行，畜生横着走，地狱众生向下俯视而行，经历各种苦乐。为了成办所有这些众生的利益，无数、无量、不可思议的能者显现。《秘密藏续》中说：“此后，从一切如来中，生起被称为大悲加持的明智之士，六能者。从如来的身、语、意金刚中产生。产生后，由于业力的影响，在索热基和上下六道世界的十方无边无际的三千大千世界中，每一大千世界，都由一位大能者薄伽梵以四种调伏方式利益众生。”四种调伏是：以身之大福德调伏，以语之各种乘的佛法调伏，以意之大神通调伏，以事业之不可思议调伏。功德周遍一切，故不另行计数。第一种是以十二行等调伏。如《宝性论》所说：“以大悲知晓世间，观照一切世间后，不离法身，以各种化身之自性，示现降生、从兜率天降临、入胎、诞生、精通工艺、嬉戏妃嫔眷属、出离、苦行、前往菩提树、降伏魔军、圆满菩提、转法轮、入灭。在不清净的刹土中，示现存在直至轮回存在。”如是。以语调伏，如前者所说：“以调伏之力，天人乘和声闻乘
English
The manifested image from the moon appears without a moment's delay. As stated in the Karma Shataka: "The waves of the ocean, the abode of aquatic creatures, May sometimes pass their time, But for the sons to be tamed, The Buddha never passes his time." Thus, in the four directions, above and below, and including the realms of the world, the boundless expanse of the sky, the six realms above and below, and in all directions, wherever there are sentient beings of the six realms, due to their own karma, the beings of the higher realms go with their heads raised upwards, animals go horizontally, and the beings of hell go with their heads bowed downwards, experiencing various kinds of happiness and suffering. To accomplish the benefit of all these beings, countless, immeasurable, and inconceivable capable ones appear. As stated in the Guhyagarbha Tantra: "Then, from all the Tathagatas, arise the six capable ones, the wise beings called the blessings of great compassion. They arise from the body, speech, and mind vajras of the Tathagatas. Having arisen, due to the power of karma, in each of the three thousand great thousand worlds of Srelzhi and the ten directions of the boundless and limitless six realms, each great capable Bhagavan benefits beings through four types of taming." The four types of taming are: taming through the great merit of the body, taming through the Dharma of various vehicles of speech, taming through the great clairvoyance of mind, and taming through the inconceivable activity. Since the qualities pervade all, they are not counted separately. The first is taming through the twelve deeds and so on. As stated in the Uttaratantra: "With great compassion, he knows the world, and having gazed upon all the world, without moving from the Dharmakaya, with various natures of manifestation, he shows birth, descending from the Tushita heaven, entering the womb, being born, being skilled in crafts, delighting in the retinue of consorts, renouncing, practicing austerities, going to the Bodhi tree, destroying the armies of Mara, attaining perfect enlightenment, turning the wheel of Dharma, and passing into Nirvana. In impure realms, he shows existence as long as samsara exists." Thus it is. Taming with speech, as stated earlier: "By the power of taming, the vehicle of gods and humans and the Shravaka vehicle.
Chinese
声闻乘，独觉乘，菩萨乘，以及无上乘，为了对治无明所生的八万四千种烦恼，宣说了八万四千种法门。宣说了，正在宣说，将会宣说。就像释迦牟尼佛的眷属中，以六十种语调，根据各自的意愿，从一个声音中，同时被不同众生的思想听到八万四千法门等等，没有先后地像声音的影像一样。虽然显现为化身的语言，但没有声音和词语的自性，而是从所化众生的智慧和佛的加持中自然显现。如《宝性论》所说： “犹如声音的影像，从他者的识中产生，没有分别念且无造作，不在内外而安住。 如是如来之语，从他者的识中产生，没有分别念且无造作，不在内外而安住。” 这语言在所化众生的耳中，以六十种语调显现。《大圆满续》中说：例如，如梵天之声，如琵琶之声，如歌舞之声，如迦陵频伽之声，如龙之声，如声音的影像。楞伽主，其支分如下：生起作意，了别，适于听闻，没有不和，非常深奥，随顺，任何事物都不能阻碍，悦耳，不杂乱，非常清晰。无论出现哪一种名相，都完整地具备所有支分。六个根本各自具备十个支分，因此成为六十种。这六十种的十种自性是：楞伽主，什么是其自性呢？如下：声音洪亮，完全遍布，理解迅速，断除疑惑，平等看待一切，显示细微之处，完全进入，生起意乐，特别进入，调伏一切。
English
The Hearer Vehicle, the Solitary Realizer Vehicle, the Bodhisattva Vehicle, and the Unsurpassed Vehicle: as an antidote to the eighty-four thousand afflictions that arise from ignorance, eighty-four thousand teachings were taught. Taught, are teaching, and will be teaching. Just as in the retinue of Shakyamuni Buddha, with sixty kinds of vocal tones, according to each individual's inclination, from one sound, at one time, the minds of different beings hear eighty-four thousand Dharma gates, etc., without any order of precedence, like reflections of sound. Although appearing as the speech of an emanation body, there is no self-nature of sound and words, but it naturally arises from the intelligence of those to be tamed and the blessings of the Buddha. As it says in the Uttaratantra: "Just as the sound of an echo arises from the consciousness of another, without conceptualization and without fabrication, not abiding inside or outside. Likewise, the speech of the Tathagata arises from the consciousness of another, without conceptualization and without fabrication, not abiding inside or outside." That speech itself is received in the ears of those to be tamed as sixty kinds of tones. In the Gongdu it says: For example, like the sound of Brahma, like the sound of a lute, like the sound of song and dance, like the sound of a kalavinka, like the sound of a dragon, like the reflection of sound. Lord of Lanka, the limbs are as follows: generating attention, discernment, being worthy of listening, without disharmony, being extremely profound, being in accordance, being unobstructed by anything, being pleasing to the ear, being unconfused, being extremely clear. Whatever aspect arises, each one fully possesses all the limbs. The six roots each possess ten limbs, thus becoming sixty. The ten natures of these sixty are: Lord of Lanka, what are the natures? They are as follows: being loud in tone, being completely pervasive, being quick to understand, cutting through doubt, looking equally upon all, showing subtle points, entering completely, generating desire, entering specifically, and subduing all.