Chinese
彻底地观察一切众生，对于那些因执着无意义之事物而迷惑的众生，心怀慈悲，以方便法引导他们，并且毫不费力地成就事业，这是因为本自具有的能力显现，从而成办利益。 《秘密藏》中说： “完全清净颠倒的分别念，由于不离于智慧的法界，以大悲心相联系，六道一切时处皆显现。” 这些也都是因为具有无量的慈悲。 六种化身大士，这是无量慈悲的化现。 轮回未空之际，事业永不间断。 从法界自性中，以智慧的体性，通过无量慈悲的加持，以自显现的化身来成办众生的利益，这也在于调伏对象的根器，以及调伏的方法，以及对治之法，以及时机成熟时不会忘记地进行调伏，因此成办利益也就像水中月亮的显现一样毫不费力。 《宝性论》中说： “调伏对象的根器和调伏的方法，以及调伏对象以调伏的行为，以及他的境和前往的时间，遍主恒时任运成就而行。” 也就是将恶趣众生安置于善趣，并引导至解脱之地；对于善趣众生，也救护其免受损害，成办利益安乐，并安置于解脱；对于已入道者，令其趣入；对于已趣入者，令其从高到高地修持功德；在十地之后，安置于佛位。 总之，对于众生，哪怕是令其获得片刻安乐之事，也会去做，然后逐渐地将他们安置于三种菩提，如其各自的缘分。 因此，从轮回中引导，从痛苦中救护的事业，直到轮回未空之际，都会通过直接和间接的方式来成办。 《现观庄严论》中说：“如是轮回未空际，事业之流不断绝。” 形式以九喻来象征： 就像见到帝释天时会生起增上心一样，见到佛陀后心生欢喜，发愿并修持二资粮；就像天鼓之声从放逸中唤醒并消除恐惧一样，法鼓之声从放逸和轮回的恐惧中消除；像云一样降下法雨，滋润相续的
English
Having clearly seen all sentient beings, and regarding those who are confused by clinging to meaningless things as objects of compassion, guiding them with skillful means, and accomplishing activities spontaneously, is truly accomplishing the purpose because the inherent power arises without effort. In the Guhyagarbha Tantra, it says: "Completely purifying distorted thoughts and investigations, because it is not separate from the realm of wisdom, through connection with great compassion, all six realms and times appear." These are also because of possessing immeasurable compassion. The six great emanation bodies are emanations of immeasurable compassion. As long as samsara is not empty, the activity will never cease. From the nature of the dharmadhatu, with the essence of wisdom, through the blessings of immeasurable compassion, the self-arising emanations accomplish the benefit of sentient beings, which also depends on the disposition of those to be tamed, the methods of taming them, the antidotes, and taming them without forgetting when the time is right. Therefore, accomplishing the purpose is like the appearance of the moon in water without effort. In the Uttaratantra, it says: "The disposition of those to be tamed and the methods of taming, and the activity of taming by the disposition of those to be tamed, and his realm and the time of going, the pervasive lord always engages in spontaneous accomplishment." That is, placing beings in the bad migrations in higher realms and leading them to the place of liberation, and also protecting beings in higher realms from harm, doing good and happiness, and placing them in liberation, those who have entered the path, let them enter, those who have entered, let them practice merit from higher to higher, and after the ten bhumis, place them in buddhahood. In short, for sentient beings, even if it is something that makes them happy for a moment, they will do it, and then gradually place them in the three enlightenments, according to their respective shares. Therefore, the activity of guiding from samsara and saving from suffering will be accomplished directly and indirectly until samsara is not empty. In the Abhisamayalankara, it says: "Thus, as long as samsara is not empty, the stream of activity will not cease." The forms are symbolized by nine examples: Just as seeing Indra gives rise to increasing mind, seeing the Buddha gives rise to joy, making aspirations and practicing the two accumulations; just as the sound of the divine drum awakens from carelessness and dispels fear, the sound of the Dharma drum dispels carelessness and the fear of samsara; like clouds raining down the Dharma, nourishing the continuum of
Chinese
增益善法，如梵天安住于本位而不动摇，显现于天界一般，法身不离而以色身成办事业，如日一般，令所化之莲花绽放并遣除黑暗，如宝珠一般，以无分别念成办他利，如声响一般，通达一味六十义而成办事业，然于成办之时即无声词，如虚空一般，以自性无戏论之法身开启计划之门而成办事业，如地一般，成办增长有情一切善妙庄稼之事业。如《宝性论》云：何者如帝释鼓与云，梵天日月珍宝如意王，声响虚空地般尽轮回，不劳成办他利瑜伽士。如珍宝天王显现般导师，善巧教诲如天鼓，遍主智悲大云团，无边有情遍及有顶天。如梵不住无漏之本位，示现种种化身无数种。如日般智慧光明极散布，清净珍宝如意宝般之心。诸佛之语如回声般无文字，身如虚空般周遍无形恒常性。如地般有情之白法药，一切品类之基乃佛陀地。如是。多种化身有三，其中工巧化身圆满成办利生事业之理是，第三化身乃显现为无情物而成办事业，是佛陀加持之化现，以及以调伏有情等而如是化现也，如是宣说。调伏有情化现之时与以智慧成办事业，如虚空般事业圆满。彼之自性中，种种化身，以无心之无情物之方式显现，如绘画、浮雕、自生、文字等供养之所依，莲花、如意树与园林，殊胜楼阁与僧众之苑囿，化身之城与舟船桥梁，灯火珍宝饮食衣服车乘等，显现为成办有情众多利益之无情物。如世间界中
English
Increasing virtue, like Brahma abiding in his own abode without moving, appearing in the heavenly realm, the Dharmakaya accomplishes deeds with the Form body without departing, like the sun, causing the lotus of those to be tamed to bloom and dispelling darkness, like a jewel, accomplishing the benefit of others with non-conceptualization, like a sound, accomplishing deeds by understanding the sixty meanings of one taste, yet at the time of accomplishment, there is no sound or word, like the sky, accomplishing deeds by opening the door of plans with the Dharmakaya of self-nature without elaboration, like the earth, accomplishing the deed of increasing all the virtuous crops of beings. As the Uttaratantra states: "Whoever is like Indra's drum and clouds, Brahma, sun, precious wish-fulfilling jewel king, sound, sky, earth, throughout existence, effortlessly accomplishes the benefit of others, the yogi. Like the appearance of a precious divine king, the teacher, skillfully teaches like the drum of the gods, the all-pervading, wise, and compassionate great cloud masses, pervade the boundless beings up to the peak of existence. Like Brahma, without moving from the uncontaminated abode, he shows various kinds of emanations. Like the sun, the light of wisdom greatly spreads, the heart like a pure precious wish-fulfilling jewel. The speech of the Buddhas is without letters like an echo, the body is pervasive like the sky, formless, and eternal. Like the earth, the white Dharma medicine of beings, the basis of all kinds is the Buddha-ground." Thus it is. There are three kinds of various manifestations, among which the way in which the skillful manifestation perfectly accomplishes the benefit of beings is that the third manifestation appears as inanimate objects and accomplishes deeds, which is the manifestation of the blessing of the Buddha, and it is also said that it manifests in this way by taming sentient beings, etc. When taming sentient beings manifests, it accomplishes deeds with time and wisdom, and the activity is as perfect as the sky. From that very nature, various manifestations, appear as mindless, inanimate objects, such as paintings, reliefs, self-arisen images, letters, etc., objects of offering, lotuses, wish-fulfilling trees and gardens, excellent mansions and monasteries, cities of manifestation and boats, bridges, lamps, jewels, food, clothing, vehicles, etc., appear as inanimate objects that accomplish many benefits for sentient beings. Just as in the world system
Chinese
关于佛陀化身利益众生的具体方式：绘画、浮雕、以及显现为自然生成的佛像、佛经、佛塔等圣物，仅仅是看到这些，就能引发强烈的虔诚，从而种下解脱的种子。以此为例，所有这些圣物的形态都能在众生的心中增长善根，因此被归纳为佛陀的化身。如《耳饰》中所说：“如今五浊恶世时，存在于工艺和文字的形象中，应生起‘这就是我’的信念。”《经庄严论》中说：“工艺、诞生、大菩提，涅槃常示现，佛陀化身之身，是解脱之大方便。”这里所说的工艺，是指前面所说的以工艺形式显现的各种形象。诞生是指为了实际利益众生而化身为众生的身体，比如饥荒时化身为大鱼，疾病时化身为有益的动物，在罗刹洲化身为马王巴拉哈等来利益众生。殊胜的化身是指示现十二事业。同样，化现为莲花、如意树、花园、宫殿、出家众的僧院，以及商人在荒野迷路时化现为城市，大水中化现为船只、筏子和桥梁，以及《大秘密善巧方便》中，在森林中夜晚迷路的商人化现为灯来指路，饥荒时化现为珍宝降下食物等雨，以及将车辆化现为大象等坐骑，仅仅是为了成办对众生有益的事情，这些在《宝积经》等经典中都有讲述。特别是，《入不可思议智慧境界经》中说：“文殊，如果如来以金色身被调伏，就显现为金色身。”乃至“如果以花园、珍宝、药物、明咒、以及生活所需的一切用具来调伏，就显现为那些事物相应的形状和颜色。”经中广为宣说。关于暂时和究竟的增上生和决定胜自然成就的方式是这样的。
English
Regarding the specific ways in which the Buddha's manifested bodies benefit beings: paintings, sculptures, and the appearance of naturally arising representations of body, speech, and mind, such as Buddha images, scriptures, and stupas. Merely seeing these can evoke intense devotion, thereby planting the seeds of liberation. By way of example, all such forms of sacred objects increase virtue in the minds of beings, and are therefore categorized as Buddha's manifestations. As stated in the Ornament for the Ear: "Now, in the time of the degenerate age, [I] exist in the form of crafts and letters; have faith, thinking, 'This is me.'" The Ornament of the Sutras states: "Crafts, birth, great enlightenment, Nirvana, constantly showing, the Buddha's manifested body is the great means of liberation." The crafts mentioned here refer to the various forms appearing as crafts, as previously explained. Birth refers to manifesting in the bodies of beings to directly benefit them, such as transforming into a large fish during famine, a helpful animal during illness, and the horse king Balaha in the land of Rakshasas to benefit beings. The supreme manifestation is the display of the twelve deeds. Similarly, manifesting as lotuses, wish-fulfilling trees, gardens, palaces, monasteries for renunciates, and transforming into cities when merchants are lost in the wilderness, manifesting as boats, rafts, and bridges on great waters, and as in the Great Secret Skillful Means, transforming into a lamp for merchants lost at night in the forest to show them the way, and during famine, transforming into jewels to rain down food and other necessities, and transforming vehicles into elephants and other mounts, solely to accomplish what benefits beings, are all taught in sutras such as the Jewel Heap Sutra. In particular, the Entering the Inconceivable Realm of Wisdom Sutra states: "Manjushri, if beings are to be tamed by seeing the Tathagata's body as golden, then it appears as golden." And further, "If beings are to be tamed by gardens, jewels, medicines, mantras, and all the necessary implements for life, then it appears in the corresponding shapes and colors of those things." The sutra extensively explains this. The way in which temporary and ultimate higher realms and definite goodness are spontaneously accomplished is as follows.
Chinese
以该显现，暂时作为欢喜安乐之处，最终安置于寂静之道，以种种化身成办利生事业。化身之游舞，也暂时使每个众生心生欢喜，身语安乐，最终将他们安置于佛地，因此种种化身之身，意义和事业极其伟大，自然成就。如《宝性论》云：彼显现极微细，无分别且无动摇，虽如是然于地上，以大义而安住。如是。总结第三个要点，即从法界生起并融入法界而作总结：现在以这些身之事业和作用，从法界生起并融入法界的方式作总结：依赖于佛陀，若无所化，则调伏者融入法界。自显现报身融入法身之自性中。如无水器，则水中之月融入虚空。因月相之故，月亮融入法界。如满月无盈亏。若有所化，则如前次第显现。此乃果自然成就。如无水器之时，水中月之影像融入月亮之中一样，若无所化之水器，则于彼前显现之佛陀化身之月影，仅是自显现报身之自性，故融入其中，如是说，然并非从一而来而融入一中。月亮也在满月之时融入内明中，同样，自显现报身也融入内明法身之法界中，故称智慧于法界中回旋。此时，各自之自证智慧转为微细之智慧，故为极度平等安住之状态。《中观论》中认为，此时入定于法界中寂灭，于任何处皆无所缘，是为殊胜之止息状态。《宝性论》等经论中则认为此为平等安住之智慧。又，若有所化，则无需动摇和努力，刹那间外显，自显现圆满报身和化身等，无有先后地成办利益，如前一样从无分别之状态中生起。对此，《中观论》中说，由往昔之愿力，他显现