English
Moreover, one can also travel to those pure lands without abandoning the body from this earth. At the time of death, the heroes and assemblies of dakinis of those pure lands will greet one with umbrellas, victory banners, and clouds of musical instruments. Furthermore, the venerable lamas who manifestly reside in the vidyadhara grounds will also comfort, praise, and place one in a special position, and so forth, appearing as special places. As it is said in the Ratna Samudra: As it appears to those residing on the ground, to the vidyadharas, it is the realm of wrathful deities, the great perfection of the assembly of qualities of Khechara, adorned with the signs of accomplishment, appearing as a great and wondrous accomplishment. Furthermore, if one does not have the cause of merit for those pure lands to appear, but generates desire through the self-sustaining conceptualization of the Svatantrika, and goes through the door of actually going, one should not think that it is a Svatantrika that is established as a common appearance that is determined within the boundaries of places, because it appears from the power of the purity of self-appearance. As it is also said in the Guhyagarbha: The wish-fulfilling tree and the wish-granting jewel, and all the elements, those are not real substances, but the stability of one's own mind's merit. Wondrous miracles and rare dharmas, do not come from elsewhere, but the wisdom that relies on skillful means, arises in such a state. Secondly, there are three aspects to explaining the emanation of taming beings: the actual emanation of taming beings, the categories of further emanations from that, and the way that it appears like an illusion. First, explaining the actual emanation of taming beings: From the nature of the Dharmakaya, which is free from elaboration, the self-appearing Sambhogakaya Buddha's six places emit rays of light from the clouds of letter garlands, and the way in which the supreme emanation body that tames beings appears in the six realms of the world is as follows. As it is said in the Dakini Heart Drop: From the tongues of the Sambhogakaya father and mother, "འ་" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) the sound of the Dharmata free from elaboration, "ཨ་" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) the sound of the purity of the two appearances of grasper and grasped, "ཧ་" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) the sound of the self-arising Dharmata, "ཤ་" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) the sound of the non-ceasing wisdom, "ས་" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) the sound of the unchanging Dharmata, "མ་" (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) the sound of the equality of Dharmata, with the wheel of the six letters, in all directions of the six realms of the world, such as hundreds of billions of Jambudvipa
Chinese
因此，通过这种联系，从报身坛城显现的自性化身，以及六能仁，即调伏众生的化身，还有与各自显现相符的，如造作和出生等不净的无量化身，为了利益众生而显现。如是，对于三善道和三恶道，即六道众生的各自显现，示现与之相应的化身。也就是说，六道众生各自的国王等名称，如自在天因陀罗等，是随顺根器和意乐的调伏者，显现为六能仁的智者。其中，人道的能仁是殊胜的化身，以妙相好庄严，显现为具有梵行之相。而对于天等其他众生，则显现为各自的国王等所调伏之形，称之为彼等之能仁。并非殊胜化身的形象各有六种。因此，天之能仁，白色，手持琵琶等，是精通密咒方便者，通过摄集部族而结合清净的观修方式。这些所调伏的众生之界，十方世界的无量无尽的三千大千世界，如上下堆叠的阶梯，又如相互敞开的锦缎，显现为无量之多。与此数量相等，调伏者的化身也极度化现，以四种调伏之方式，直至轮回未空之际，行持不可思议的利益众生之事。也就是说，一个殊胜化身的调伏刹土是一个三千大千世界，而在这一个三千大千世界中，有一百俱胝赡部洲，殊胜化身也显现一百俱胝，从而示现事业。对于天等处所，也显现与各自所调伏之形相对应的众多形象。如此显现的三千大千世界，其广阔的范围是否一定如此，也并不确定。因为众生的业力显现不可思议，缘起的显现方式不可思议，以及佛陀的幻化形象不可思议的缘故。
English
Thus, through this connection, the self-nature emanation body appearing in the mandala of the Sambhogakaya, and the six Munis, namely the emanation body that tames beings, as well as the countless impure emanation bodies such as creation and birth that correspond to their respective appearances, manifest to benefit beings. As such, for the three higher realms and three lower realms, that is, the respective appearances of the beings to be tamed in the six realms, emanations are shown that correspond to them. That is to say, the names of the kings of the six realms, such as the lord of the gods Indra, are taming beings who follow the dispositions and inclinations, appearing as the six Munis, wise beings. Among them, the Muni of the human realm is the supreme emanation body, adorned with excellent marks and signs, appearing as having the aspect of celibacy. For other beings such as gods, they appear in the form of their respective kings, etc., who are to be tamed, and are called the Munis of those beings. It is not that there are six individual forms of the supreme emanation body. Therefore, the Muni of the gods, white, holding a lute, etc., is a method of practice for those skilled in secret mantras, combining purity by gathering families. The objects to be tamed by these are the various beings, the limitless and endless three thousand great thousand worlds of the ten directions, like stacked steps up and down, and like brocades opening to each other, appearing immeasurably. Equal to that number, the emanation bodies of the tamers also emanate greatly, and in the manner of the four ways of taming, until samsara is empty, they perform inconceivable deeds of benefiting beings. That is to say, the field to be tamed by one supreme emanation is one three thousand great thousand world, and in that one three thousand great thousand world, there are a hundred crore Jambudvipas, and the supreme emanation body also appears as a hundred crore, thus showing activities. For the abodes of gods and so on, many forms corresponding to their respective beings to be tamed also appear. The extent of the three thousand great thousand worlds that appear in this way is not necessarily fixed in this way. Because the karmic appearances of sentient beings are inconceivable, the appearances of dependent origination are inconceivable, and the manifestations of the Buddha's forms are inconceivable.
Chinese
诶！出自《三昧王经》：一毛端处有五趣，众生狱和旁生趣，阎魔世界天与人，不相混杂安住彼。如是等。于彼处诸佛降生，世间明智教法燃，于彼处亦有正法隐没，听闻导师入灭之声。人们如我家中之梦。如是说。我等所居之三千大千世界，亦如极净雪山湖之手中一极微尘。四大之微尘和针眼般之虚空中，亦显现无数由业力相同而积聚之有情及其所依之器情世界。然一切皆为胜者之智慧眼所照见，故能成办利益。如是成办利益之三千世界，外道之仙人，声闻独觉阿罗汉，菩萨和诸佛所见之景象，亦见证了由低至高之差别。于诸佛之境界和不可思议之智慧经中云：三千世界之天人甚少，然具神通之外道仙人，于车轮大小之地面上所见之有情，则远胜于此。较之彼等所见之三千世界，声闻八解脱之禅定者，于车轮大小之地面上所见之有情，则更为众多。较之彼等所见之三千世界，菩萨八解脱之禅定者，于车轮大小之地面上所见之有情，则更为众多。较之彼等所见之三千世界，如来之眼于车轮大小之地面上所见之有情，则更为众多。如是云云。如是无量众生之利益，以何种方式成办？何为四种调伏方式？答：又，以身之大福德力所生之事业来调伏所化众生，虽有不可思议之身之化现事业，然主要以从兜率天降生等十二大事业等之方式来成办有情之利益。如是。
English
E! From the Samadhiraja Sutra: On the tip of a hair dwell five realms, beings of hell and animal realms, the world of Yama, gods and humans reside. They are not mixed, nor do they become dwelling places. Thus it is said. In that place, Buddhas are born, and the teachings of worldly wisdom blaze forth. In that very place, the Dharma declines, and the sound of the guide passing into nirvana is heard. People are like dreams in my own home. As it is said. This three-thousandfold great thousand world in which we dwell is like a single atom in the hand of the Namsnang Gangchen Lake. Even in the dust of the four elements and the sky the size of the eye of a needle, countless beings, along with their containers and contents, accumulated by shared karma, appear. However, all of them are seen by the wisdom eye of the Victorious Ones, so they accomplish benefit. Thus, the three-thousandfold world, the object of accomplishing benefit, and the appearances seen by non-Buddhist sages, Shravaka-Pratyekabuddha Arhats, Bodhisattvas, and Buddhas, also demonstrate the increasing differences from lower to higher. In the sutra of the Buddha's realm and inconceivable wisdom, it is said: The gods and humans of the three-thousandfold world are very few, but a non-Buddhist sage with clairvoyance sees more beings on an area the size of a chariot wheel. Compared to their vision of the three-thousandfold world, a Shravaka meditator with eight liberations sees even more beings on an area the size of a chariot wheel. Compared to their vision of the three-thousandfold world, a Bodhisattva meditator with eight liberations sees even more beings on an area the size of a chariot wheel. Compared to their vision of the three-thousandfold world, the Tathagata's eye sees even more beings on an area the size of a chariot wheel. Thus it is said. How are the benefits of such immeasurable beings accomplished? What are the four ways of taming? Answer: Furthermore, the activities arising from the power of the great merit of the body tame the beings to be tamed. Although there are inconceivable activities of the body's manifestations, the main way to accomplish the benefit of beings is through showing the twelve great deeds, such as descending from the realm of Tushita. Thus it is.
Chinese
续部经中说： 不离法身之际， 以种种化身之自性， 显现降生， 从兜率天降临， 入胎和诞生， 擅长工艺， 喜悦享用妃嫔眷属， 出离，行持苦行， 趋往菩提树， 降伏魔军，圆满正等菩提， 转法轮， 示现涅槃。 在不清净的刹土中， 示现存在轮回，如是等等。 以言语调伏： 语之事业，以词句组合良好，具足梵音六十支分之音声传入所化众生的耳中。如《宝积经》中说： 语为词句组合良好， 梵音具有六十支。 如是语所宣说的乘之种类，即声闻、独觉、菩萨三乘，或无上乘一乘。化身佛在有些刹土中宣说三乘及密咒，有些刹土中宣说三乘体性，而不宣说密咒，有些刹土中唯宣说大乘。以所化之不同而方式各异。乘的分类和归纳，《楞伽经》中说： 乃至心识坏灭时， 乘之边际无有穷尽， 心识何时转变时， 无有乘且无有行者。 如是，乃至所化众生之心识存在时，调伏彼等之乘的数目，从一到十六，乃至无数之间，亦有差别。心识之行止息时，则无有乘之名。如是所宣说的乘之数目和法门，皆随所化众生之各种意乐而行。对于众生相续中的烦恼三毒，以平等分和合者，一一分为二万一千之数，作为对治而宣说。三藏及包括密咒在内的四者，一一分为如是之数，法门亦宣说为八万四千之数。虽然如此显现，然由分别念之意乐所生，由舌唇之努力所生之声音词句自相
English
From the Tantra, it says: Without moving from the Dharmakaya, with various natures of emanation, manifesting birth, descending from the Tushita heaven, entering the womb and being born, being skilled in crafts, joyfully enjoying the retinue of consorts, renouncing, practicing austerities, going to the Bodhi tree, subduing the armies of demons, perfectly attaining complete enlightenment, turning the wheel of Dharma, and manifesting Nirvana. In impure realms, showing existence in samsara, and so on. Taming with speech: The activity of speech is that the sound of well-composed words and phrases, endowed with the sixty branches of Brahma's voice, is heard in the ears of those to be tamed. As it says in the Ratnakuta Sutra: Speech is well-composed of words and phrases, and the voice of Brahma has sixty branches. The types of vehicles taught by such speech are the three vehicles of Shravakas, Pratyekabuddhas, and Bodhisattvas, or the one unsurpassed vehicle. Emanation bodies teach the three vehicles together with mantra in some realms, teach the three vehicles of characteristics in some realms without teaching mantra, and teach only the Mahayana in some realms. The methods vary according to those to be tamed. The classification and collection of vehicles is also mentioned in the Lankavatara Sutra: As long as the mind is destroyed, there is no end to the limits of the vehicle. When the mind is transformed, there is no vehicle and no goer. Thus, as long as the minds of those to be tamed exist, the number of vehicles that tame them can vary from one to sixteen, or even to countless numbers. When the activity of the mind ceases, the term vehicle is not even designated. The number of vehicles and Dharma doors taught in this way all follow the various inclinations of those to be tamed. For each of the three poisons of affliction in the continuum of beings, which are equally divided and combined, they are divided into twenty-one thousand parts as antidotes. Each of the three pitakas and the four including mantra are divided into that number, and the Dharma doors are also said to be eighty-four thousand in number. Although it appears so, the sound and words arising from the self-character of the tongue and lips, generated by the intention of discrimination