Chinese
因为地界的声音支分空虚，所以称为声音支分海。如此，见到殊胜佛陀的化身影像，就像在毗琉璃的地面上显现帝释天的影像一样，是对众生之业清净的心识显现。如《宝性论》所说：犹如毗琉璃清净地，显现天王身之影像，如是众生清净心地，现出能仁王身之影。于众生中影像之显现，无有隐没与混浊，以清净自心之强烈融入而融入。心之调伏是，如《秘密藏》所说：于一切时中皆知晓，于一切众生之心续皆知晓，以神通之眼于一切处皆观见，以神通之耳于一切处皆听闻，以神通之聚于一切处行利益，以及无漏之普贤行圆满之六大现证。其中，观见是天眼之现证，听闻是天耳之现证，无漏之现证，知晓他人心之现证，知晓四时，忆念无数世，是忆念前世之现证，以神通调伏众生，于彼处示现神通之现证，此六者之次第皆随心而行，知晓后行利益，故为心之调伏。事业之调伏是，如彼（经）所说：于一切处身不可思议，于一切处心不可思议，于一切处面不可思议，于一切处语不可思议，不可思议之无数显现于十方。其中，如是身语意之次第，每一者皆以不可思议之聚，于十方一切刹土中遍布而行利益。其中，身语意三者直接行利益，事业从直接和间接一切处行利益，故说为不同。讲述化身和再化身是，如是于六道中行利益之六能仁所说，彼亦为主要之数量，化身和再化身等不可思议，天之住所
English
Because the element of earth's sound branch becomes empty, it is called the ocean of sound branches. Thus, seeing the emanation image of the supreme Buddha is like seeing the image of Indra on a beryl ground, appearing to the purified mind of sentient beings. As stated in the Uttaratantra: Just as on a pure beryl ground, the image of the lord of gods' body appears, similarly, in the pure mind-ground of sentient beings, the image of the King of Sages' body arises. The appearance of the image in sentient beings is without obscuration or turbidity, and it merges through the power of the intense absorption of one's own pure mind. The taming of the mind is, as stated in the Guhyagarbha: Knowing all times, knowing the mind streams of all beings, seeing all places with the divine eye, hearing all places with the divine ear, acting for the benefit of all with the assembly of magical powers, and the six great abhijñās that perfect the unpolluted Samantabhadra conduct. Among these, seeing is the abhijñā of the divine eye, hearing is the abhijñā of the divine ear, the unpolluted abhijñā, the abhijñā of knowing others' minds, knowing the four times, remembering countless lifetimes, is the abhijñā of remembering past lives, showing the abhijñā of magical powers where beings are tamed by magical powers, the order of these six all follow the mind, and after knowing, acting for benefit, therefore it is the taming of the mind. The taming through activity is, as stated therein: In all places, the body is inconceivable, in all places, the mind is inconceivable, in all places, the face is inconceivable, in all places, the speech is inconceivable, countless inconceivables appear in the ten directions. Among these, each of the orders of body, speech, and mind, with an inconceivable assembly, pervades all the realms of the ten directions and acts for benefit. Among these, the three, body, speech, and mind, directly act for benefit, and activity acts for benefit from all direct and indirect places, therefore it is said to be different. Explaining the emanation and further emanation is, as such, the six Sugatas who act for the benefit of the six realms of beings are mentioned, and that is also the main number, the emanations and further emanations are inconceivable, the abode of the gods
Chinese
在各自的处所，显现梵天和自在天直至色究竟天之下，各自调伏者的形态。 所谓六能仁，是指为了调伏聚集在六道中的众生。帝释天等六个名称只是象征，从法界化现，而且化现者也为了众生的缘故而无量化现，成办利生事业。在天界，从四大天王到色究竟天之间，各个天界的统治者都在调伏众生。如其所应调伏的方式进行教导。同样，对于人类，也以其所应调伏的方式显现。化现为声闻、缘觉、菩萨和国王等来调伏人们。在非天界，也有各自的调伏者。在畜生道中，鸟类显现为鸟类，对于鹿等动物，则显现为狮子等。各自的调伏者，不可思议。同样，在地狱和饿鬼的世界里，也以各自相应的形象来成办利生事业。同样，在人类世界中，不仅仅只有一个能仁，还有国王、婆罗门和妇女等无量众生在调伏众生。能仁也同样化现为声闻、缘觉和国王等来成办利生事业。同样，在畜生中，鸟类用鸟类来调伏，鹿用狮子等来调伏。地狱和饿鬼也同样，众生所遍及之处，都有佛的化身来成办利生事业。《华严经》中说：‘善男子，如来之化身无量，随以何种众生应调伏，即以其形色名号而为作利益。譬如于自在天之所，化为天主自在而令受持十善业道。’乃至以沙门、婆罗门、饿鬼、地狱之形相调伏者，亦化为彼等之形相而作利益。’以智慧成办利生事业的方式也有两种。各自成办利生事业的方式是：如此对于所化众生，有两种智慧，即如所有智和尽所有智的形态。法性和法相不混淆，分别了知后，成办所化众生的二利。众生
English
In their respective abodes, the forms of those who tame appear, from Brahma and Ishvara down to below Akanishtha. The term "six Thubpas" refers to taming beings gathered in the six realms. The six names such as Indra are merely symbolic. Emanations arise from the Dharmadhatu, and these emanations also emanate limitlessly for the sake of sentient beings, accomplishing beneficial deeds. In the realm of the gods, from the Four Great Kings up to Akanishtha, the rulers of each god realm tame beings. They teach according to what needs to be tamed. Similarly, for humans, they appear in the way that needs to be tamed. They emanate as Shravakas, Pratyekabuddhas, Bodhisattvas, and kings to tame people. In the realm of Asuras, there are also individual tamers. In the animal realm, birds appear as birds, and for deer and other animals, lions and the like appear. The individual tamers are inconceivable. Similarly, in the worlds of pretas and hells, they accomplish beneficial deeds with forms that correspond to each. Likewise, in the human world, there is not only one Thubpa, but also countless beings such as kings, Brahmins, and women who tame beings. The Thubpa also emanates as Shravakas, Pratyekabuddhas, and kings to accomplish beneficial deeds. Similarly, among animals, birds tame with birds, and deer are tamed by lions and the like. Hells and pretas are the same; wherever sentient beings pervade, the emanations of the Buddha accomplish beneficial deeds. The Avatamsaka Sutra says: 'O son of noble family, the emanations of the Tathagata are immeasurable; whatever being needs to be tamed, he benefits them with that form, color, and name. For example, in the place of dominion, he emanates as the lord of the gods, the ruler, and causes them to properly take up the path of the ten virtuous actions.' And so on, those who are tamed by the forms of renunciates, Brahmins, pretas, and hell beings are also emanated into those forms to do benefit. There are also two ways in which wisdom accomplishes beneficial deeds. The ways in which they individually accomplish beneficial deeds are: Thus, for those who tame beings, there are two wisdoms, the aspects of knowing the suchness and the extent. Without mixing the nature of phenomena and phenomena, knowing them separately, they accomplish the two benefits of those to be tamed. Beings
Chinese
律藏和殊胜化身的智慧，是观待法性而知如是，观待有法而知所有。知晓的方式是： 如此，如是之智证悟空性之实，为众生宣说趋近寂灭之法；所有之智不混杂地了知心和根等，宣说不可思议之法。 也是于法性中知晓空性之自性，为众生宣说自性本不生的法。 在《中观根本慧论》中说： 诸位有情，请到这里来！一切法自性本不生，你们因何而烦恼？这样宣说，并分别证悟空性。 以所有之智，观见所化众生的界、根和习气，宣说与之相应的法。 其中说到： 我观察众生的界，为了调伏那些完全被烦恼所染的众生，而宣说了法等等。 不清净众生的显现方式是： 如此，六能仁的化身，这是不清净众生的显现。 刹土是六道和六世间中，导师以调伏众生和自身显现相符的方式，法是不定的各种乘，时间是与所化众生的根器相应的时机。 也就是，化身的处所是众生显现的处所，导师与该显现相符，法也因众生的心识和根的不同而宣说各种乘，在处所和眷属聚集之时宣说。 《一切造作之源》中说： 化身调伏的刹土是，瞻部洲等百俱胝，以自生智慧和慈悲调伏六道。 并且，作为调伏贪欲的对治而宣说的是，律藏二万一千颂。 作为调伏嗔恨的对治而宣说的是，经藏二万一千颂。 作为调伏愚痴的对治而宣说的是，论藏二万一千颂。 作为平等调伏三毒的对治，经律论三藏平等二万一千颂。 总的来说，宣说八万四千法门，也是为了以对治调伏三毒而宣说。 不清净的显
English
The Vinaya and the wisdom of the supreme emanation know the suchness by depending on the nature of phenomena, and know the allness by depending on the phenomena. The way of knowing is: Thus, the wisdom of suchness realizes the reality of emptiness, and teaches the Dharma of approaching peace to beings; the wisdom of allness knows the mind and faculties, etc., without mixing them, and teaches the inconceivable Dharma. Also, by knowing the nature of emptiness in the nature of phenomena, it teaches beings the Dharma of not being born by nature. In the Intermediate Mother it says: O beings, come here! All dharmas are not born by nature, why are you afflicted? Thus it teaches, and separately contemplates emptiness. With the allness, it sees all the realms, faculties, and latent tendencies of the beings to be tamed, and teaches the Dharma that is in accordance with them. It says: I have observed the realms of beings, and in order to subdue the afflictions of those beings who are completely afflicted, I have taught the Dharma, and so on. The appearance to impure beings is: Thus, the emanation of the six Thubpas, this is the appearance to impure beings. The fields are in the six realms and the six worlds, the teacher subdues beings with the harmony of his own appearance, the Dharma is the uncertain variety of vehicles, the time is when the capacity of the beings to be tamed is equal. That is, the place of the emanation body is where the appearance of sentient beings is, the teacher is in accordance with that appearance, and the Dharma is also taught in various vehicles due to the different minds and faculties of sentient beings, and is spoken at the time when the place and retinue are assembled. In the Kunje it says: The field of taming by the emanation body is, hundreds of millions of Jambudvipa, etc., subduing the six lineages with self-born wisdom and compassion. And, what is said as the antidote to subdue attachment is, the Vinaya Pitaka of twenty-one thousand verses. What is said as the antidote to subdue hatred is, the Sutra Pitaka of twenty-one thousand verses. What is said as the antidote to subdue ignorance is, the Abhidhamma Pitaka of twenty-one thousand verses. As an antidote to subdue the three poisons equally, the three Pitakas equally have twenty-one thousand verses. In general, the eighty-four thousand teachings are also taught in order to subdue the three poisons with antidotes. The impure appear
Chinese
显现的方式是：正如刚才所说的那样。同样，六道和六个世界，通过业和习气、善恶因果，显现出苦乐、高低等各种各样的形态。六位导师也是众生的自显现，就像梦中的佛和众生一样。虽然本体清净，但由于显现不清净，所以在各种显现中，显现为慈悲的游舞。众生的业和习气，以善业而转生到天界，以恶业而堕入恶道，体验各种各样的苦乐，这种如同梦中显现的景象，是未觉醒的睡眠苏醒的佛的加持，以及各自善业的显现，佛的化身，如释迦牟尼佛等，所做的事业，也如同梦一般。众生的自显现，实际上并没有成就，就像在梦中展现化身一样显现。如《宝积经》中说：我从如梦般的众生中，如梦般地化现并宣说佛法，但本体无有，自性无二，无我空性，应知积聚。又如《中观经》中说：善现，一切法如梦如幻，涅槃也如梦如幻。如同虚假的器情世界一样，显现于其中的佛等也是虚假的，不是存在的，而是无而显现的，因此如同梦中的佛和众生一样。因此，轮回和涅槃在如梦般显现之时，虽然本体本来就是清净的佛，但由于显现为六道众生，以及调伏他们的导师也显现为他们的恶劣形象等等。虽然显现，但法界一味，本来清净，所以是无二的。如《一切法无生经》中说：无佛亦无佛法僧，如是知者乃智人，众生自性即菩提，菩提自性一切众，生与菩提无二别，如是知者胜丈夫。如是等等。对于这样的众生，佛陀以慈悲观照，也以所化与能化的关系而利益他们，使他们从错误的观念和习气中解脱，并在法界中获得寂静，但仍然以智慧和大悲
English
The way of manifestation is: just as explained earlier. Likewise, the six realms and the six worlds, through karma and habitual tendencies, the causes and effects of good and evil, manifest various forms of suffering and happiness, high and low. The six teachers are also the self-manifestation of sentient beings, like Buddhas and sentient beings in a dream. Although the essence is pure, due to the impurity of appearances, it manifests as the play of compassion in various appearances. Sentient beings' karma and habitual tendencies, through good deeds, are reborn in higher realms, and through evil deeds, fall into lower realms, experiencing various kinds of suffering and happiness. This appearance, like a dream, is the blessing of the Buddha who awakens from the sleep of ignorance, and the manifestation of one's own virtuous deeds. The deeds of the Buddha's manifestations, such as Shakyamuni Buddha, are also like a dream. The self-manifestation of sentient beings is not actually accomplished, but appears as if projecting a manifestation in a dream. As stated in the "Ratnakuta Sutra": "From beings like dreams, I manifest and teach the Dharma like a dream, but the essence is without existence, the nature is without duality, without self, emptiness, it should be known to accumulate." Also, as stated in the "Madhyamaka Sutra": "Subhuti, all dharmas are like dreams, like illusions, and Nirvana is also like dreams, like illusions." Just as the container and its contents of illusory appearances are false, the Buddhas and so on appearing therein are also false, not existent, but appearing without existence, therefore like Buddhas and sentient beings in a dream. Therefore, when samsara and nirvana appear like a dream, although the essence is originally the pure Buddha, the forms of the six types of sentient beings, and the teachers who tame them, also appear as their bad forms and so on. Although appearing, the realm is one, originally pure, so it is non-dual. As stated in the "Sutra of the Non-Origination of All Dharmas": "There is no Buddha, no Dharma, and no Sangha. Whoever knows this is wise. The nature of sentient beings is Bodhi itself. The nature of Bodhi is all sentient beings. Sentient beings and Bodhi are not two. Whoever knows this becomes the supreme person." And so on. For such sentient beings, the Buddha's compassion looks upon them, and also benefits them through the relationship of those to be tamed and those who tame, liberating them from wrong views and habitual tendencies, and attaining peace in the Dharmadhatu, but still with wisdom and great love.