Chinese
不是这样的，而是以诸佛的慈悲加持所化众生的界，与各自的意识相符而显现。如《宝积经》云：“由众生之净福，一显诸佛之语声，由信之故各别闻，此亦语之秘密也。”这可以作为例证。以心现量调伏是指，如来以心之智慧光明，对所化众生调伏之时和调伏之方便等一切所知，现量自在而调伏。也就是，对三时所摄的一切法，无碍地知见，具有宿命、追忆之现量。虽然如此，对三时之事物，虽无混杂地照见，也不会分别执着于“这是过去时”等相。于三时无生之法界中，二障及其习气灭尽，四时平等性之自性，原始之状态，普贤王如来的身语意，不尽庄严之轮，圆满受用，知晓此等无漏尽智之现量。以及，对于无量众生的一切心识，善与非善，以及无记等一切形态，无有混杂地于一瞬间知晓，此乃知他心之现量。同样，以大神通调伏众生，如是示现之现量，依于所化众生之意乐而行事，此乃神通之现量。以天眼观见清净与不清净之世间一切众生，从此死亡，于彼出生等等，知晓此乃天眼之现量。以天耳之现量，对于世间界之细微与粗大之声音，无有远近地知晓，此乃天耳之现量，此为六种现量。此外，如知十力等，心之功德虽然无量，但若归纳而言，此六种现量皆随心而行，故知所化众生以何种方法于何时调伏之机缘成熟时，刹那亦不耽误地成办其事。
English
It is not like that; rather, it appears in accordance with the individual consciousness of the beings to be tamed, through the power of the blessings of the compassion of the Buddhas upon the realms of sentient beings to be tamed. As it is said in the Ratnakuta Sutra: "From the pure merit of beings, a single voice of the Buddhas appears; due to faith, it is heard individually; this is also the secret of speech." This can be taken as an example. Taming through direct perception of the mind means that the Tathagata tames beings by directly and freely controlling all that is to be known, such as the time to tame the beings to be tamed and the means of taming, through the wisdom of the mind. That is, all phenomena included in the three times are known and seen without obstruction, with the direct perception of previous lives and recollection. Although all things of the three times are seen without confusion, they are not separately conceptualized with characteristics such as, "This is the past time." In the realm of the three times, which is without birth, the two obscurations and their habitual tendencies are exhausted, the nature of the equality of the four times, the primordial state, the body, speech, and mind of Kuntuzangpo, the inexhaustible wheel of ornaments, are fully enjoyed, and the direct perception of the knowledge of the exhaustion of defilements is known. Furthermore, the minds of all limitless sentient beings, the streams of conceptual thoughts, virtuous, non-virtuous, and unspecified, are all known simultaneously without confusion, which is the direct perception of knowing the minds of others. Similarly, the direct perception of showing how beings are tamed by great miracles, acting in accordance with the inclinations of the beings to be tamed, is the direct perception of miracles. Seeing with the divine eye all the sentient beings of the pure and impure worlds, knowing that they die from here and are born there, etc., is the direct perception of the divine eye. Hearing with the direct perception of the ear all the subtle and coarse sounds of the world realms, without near or far, is the direct perception of the divine ear, these are the six direct perceptions. Furthermore, although the qualities of the mind, such as the ten powers of knowledge, are immeasurable, in summary, these six direct perceptions follow the mind, so when the time comes for the beings to be tamed to be tamed by whatever means and at whatever time, the matter is accomplished without delay for even a moment. Taming through inconceivable activity
Chinese
行为的方式是：对于无边无际的所化众生，恒时以无尽庄严轮的秘密，显现不可思议的名号和相好。并示现与各自显现相符的身相，如梵天、帝释天、转轮王等形象。关于刹土的庄严，如所说在遍照大雪海的莲花手上，有二十五个刹土的庄严等，显现许多不同的庄严差别。恒时以不可思议的意之秘密，具足断证的无量自性，以及神通、等持如海的游舞。同样地，从一个身体中，恒时根据各自的显现，示现寂静和忿怒等各种不同的面容，并如只注视那一个一样行事。如《大母经》所说：‘瞻部洲的那些有情，心想我等唯独在彼等面前，为了慈爱而说法。’同样地，也如在身胜洲、牛货洲乃至色究竟天之间所说。如《佛陀和合续》所说：‘有时寂静，有时猛烈，有时大魔作障碍，如是等等无边胜。’又如《善臂经》所说：‘谁的自性远离贪嗔，却向有贪者示现如具贪者，为了调伏恶毒者而向忿怒者示现忿怒相，以方便引导的调御者，我向您敬礼！’又，恒时以不可思议的语之秘密，以支分如海的六道各自的语言说法，并通过手势、语言符号和姿态的示现来成办利益。以大事业的语言，根据有情众生的意乐，以各种各样的调伏之法，解脱所化众生的相续。如此以四种调伏来成办有情的利益。身、语、意三者是直接的，也就是如意之所知，以调伏所化众生的方便，身显现，语宣说与之相应的教言，从而以安立于道和果的方式来成办有情的利益。事业则是如是直接以及其他各种方便方式，以遮蔽等方式安立于道的所依等。
English
The manner of acting is as follows: For limitless beings to be tamed, constantly manifesting the inconceivable secrets of the inexhaustible adornment wheel of the body, with clear names and marks. And showing forms in accordance with their respective appearances, such as the forms of Brahma, Indra, and a Universal Monarch. Regarding the arrangement of the realms, like it is said that on the lotus hand of Vairochana's Great Snow Ocean, there are arrangements of twenty-five realms, and many different kinds of arrangements appear. Constantly possessing the inconceivable secret of mind, the immeasurable nature of abandonment and realization, as well as clairvoyance and the play of samadhi like an ocean. Similarly, from one body, constantly showing various different faces, such as peaceful and wrathful ones, in accordance with one's own appearance, and acting as if only looking at that one. As stated in the Great Mother Sutra: 'The sentient beings of Jambudvipa think that we are sitting only in front of them, teaching the Dharma out of love.' Similarly, as it is said in the Body Excellent Continent, the Cow Usage Continent, and up to Akanishta. As stated in the Buddha Samyoga Tantra: 'Sometimes peaceful, sometimes fierce, sometimes creating obstacles as a great demon, and so on, infinitely supreme.' Also, as stated in the Good Arm Sutra: 'Whose nature is free from attachment and aversion, yet shows as if attached to those with attachment, and shows wrath to the wrathful in order to subdue the wicked, to that guide who leads with skillful means, I pay homage!' Furthermore, constantly teaching the Dharma with the inconceivable secret of speech, with the languages of the six realms like an ocean of limbs, and accomplishing benefit by showing gestures, verbal symbols, and expressions. With the speech of great activity, according to the inclinations of sentient beings, liberating the minds of those to be tamed with many kinds of Dharma that tame each according to their needs. Thus, by taming in four ways, the benefit of beings is accomplished. The three, body, speech, and mind, are direct, that is, as the mind knows the means of taming beings, the body manifests directly, and the speech imparts the corresponding advice, thereby accomplishing the benefit of beings by establishing them directly on the path and the result. Activity, in this way, is direct and also through various other skillful means, establishing the basis of the path by obscuring, and so on.
Chinese
并且不断地进行着这些事业。总而言之，他从不懈怠地为众生谋福利，他的事业自然而然地完成，并且持续不断地进行。前者与人类导师的事业关系更为密切，而后者则主要被认为是其余五种众生的调伏。因此，从法身的虚空中，如天空中的月亮般显现的圆满报身，以及从报身中，如水中的月亮般显现的化身，他们依靠所知的法性，以如实智的方式，深刻地了解胜义谛的真理；并且依靠所有事物，以广大智的方式，了解基、道、果的建立等等，所有由世俗谛所涵盖的法，他们都能毫不混淆地分别了解。凭借这两种智慧，他们解脱了所化众生的相续。而且，由于具备四个特点：所说之义具有意义，所用之语清净无染，所作之事能平息烦恼，以及所证之果能展示寂静的利益，因此，它与外道等所宣扬的教义截然不同，是一种非共同的殊胜佛法。正如《宝性论》中所说： “何者具义且与法相连， 能从三界中息灭诸烦恼， 并能示现寂静之利益者， 此乃圣者之语，余则非。” 第二，解释从那化身中又化出的名目。从调伏众生的化身中，又化出的形象是无法言说的。正如众生的界别有无数种不可思议的差别一样，化身也是不可思议的。然而，如果将所有这些众生归纳起来，可以归纳为六道众生，因此，在这些众生的处所，以与各自种类相应的形象显现的方式，从四大天王到色究竟天之间的诸天，为了调伏他们而示现的化身有：大梵天，帝释天，自在天即遍入天等等，各自处所种类的首领，为了使眷属们断除罪恶，宣说与各自心意相符的佛法，或者解除痛苦。同样，对于人类的显现方式，对于小乘种姓的人们，则显现为声闻，缘觉等等，对于大乘的
English
And also continuously perform these activities. In short, he tirelessly works for the benefit of beings at all times, his activities are spontaneously accomplished, and they continue uninterruptedly. The former is more closely related to the activities of the human teacher, while the latter is mainly understood as the taming of the remaining five types of beings. Thus, from the expanse of the Dharmakaya, the Sambhogakaya appearing like the moon in the sky, and from the Sambhogakaya, the supreme Nirmanakaya appearing like the moon in water, through their knowledge of suchness in relation to knowable phenomena, they profoundly understand the truth of ultimate reality; and through their vast knowledge in relation to all phenomena, they understand without confusion the establishment of the ground, path, and fruition, and all the various aspects of Dharma encompassed by conventional reality. Through these two wisdoms, they liberate the minds of those to be trained. Moreover, possessing four distinguishing features—meaningful in what is expressed, immaculate in the words spoken, pacifying afflictions in the actions performed, and demonstrating the benefit of peace in the result—it is distinct from the teachings of outsiders and others, and is a unique and excellent form of Dharma. As stated in the Uttaratantra: "Whatever is meaningful and connected to Dharma, That which eliminates afflictions from all three realms, And that which demonstrates the benefit of peace, That is the speech of a sage; the opposite is not." Secondly, explaining the categories of further emanations from that emanation: From those emanations that tame beings, the forms of further emanations are countless. Just as there are countless inconceivable differences in the realms of beings, so too are the emanations inconceivable. However, if all these beings are categorized, they can be grouped into the six realms of existence. Therefore, in the abodes of these beings, the emanations appear in forms that correspond to their respective types. From the Four Great Kings to Akanishta, the emanations that tame the gods include Brahma, Indra (Sakra), and Ishvara (Vishnu), etc. The leaders of each realm teach Dharma that accords with the minds of their retinues, helping them to abandon evil or alleviate suffering. Similarly, the appearances to humans also vary: to those of the Hinayana lineage, they appear as Shravakas and Pratyekabuddhas, etc., and to those of the Mahayana
Chinese
对于有种姓者，在以菩萨和十善法调伏的时机，化现为转轮王、地方小王、大臣等；同样，对于非天，化现为精美编织等；对于鸟类，化现为木马和孔雀王显现为金色等；对于食肉者等；为了野生动物，化现为狮子王、本尊坚定者、夏拉巴和昆达等；简而言之，对于地狱和饿鬼道的众生等，无论以何种方式调伏，就化现为与之相似的形象。为了利益众生，从不懈怠。经中说：诸佛及其子，应以何调伏者，即示现与之相应的形象。如此这般的化身之相，显现在十方世界的六道无量刹土中。六道是，《秘密藏续》中说：由业力所致，根本和支分的六道世界。意思是说，根本和支分的众生所居住的器皿世界，分为四方形、圆形、半月形、三角形、倾斜形和无顶盖六种。根本等在《华严经》中说：业的差别不可思议，地狱世界向下倾斜，阎罗王的世界是根本，畜生和非天向上走。如是，六道众生各自积累业的方式，以及业所留下的习气成熟的方式，都是不确定的。例如，有的业完全是善业，有的完全是不善业，有的则是善恶混合。从这些原因产生的果报，其所处的境地也各不相同，有的像天人一样只享受安乐，有的像地狱众生一样只遭受痛苦，有的像人类等众生一样享受苦乐参半。所处的境地也有高低之分，如天人等在上，恶趣众生在下。虽然没有高低之分，但在迷乱显现的境况中，诸佛的慈悲会以无量的方式化现，与众生各自的显现相符。
English
For those with lineage, at the time when it is appropriate to subdue them with Bodhisattvas and the ten virtues, they manifest as Chakravartin kings, local kings, ministers, and so on. Similarly, for Asuras, they manifest as fine weaves and so on. For birds, they manifest as wooden horses and peacock kings appearing as gold, and for flesh-eaters and so on. For the sake of wild animals, they manifest as lion kings, steadfast deities, Sharabha, and Kundala, and so on. In short, for beings in hell and the preta realm, they transform into forms similar to whatever subdues them. They are never negligent in benefiting sentient beings. As it says in the Tantra: "The Buddhas and their sons, to whomever is to be tamed, show a form that is in accordance with them." Such manifestations appear in the infinite realms of the six worlds in the ten directions. The six worlds are, as stated in the Guhyagarbha Tantra: "Due to the power of karma, the six worlds of the base and branches." This means that the vessel worlds where beings of the base and branches reside are divided into six types: square, round, crescent-shaped, triangular, tilted, and without a top cover. The base and so on are described in the Avatamsaka Sutra: "The distinctions of karma are inconceivable. The hell realm hangs downward, the realm of Yama is the base, and animals and asuras go upward." Thus, the ways in which beings of the six worlds accumulate karma, and the ways in which the imprints left by that karma ripen, are all uncertain. For example, from causes where one karma is entirely virtuous, one is entirely non-virtuous, and one is a mixture of virtue and vice, the resulting states also vary. Some, like gods, experience only happiness, some, like hell beings, experience only suffering, and some, like humans, experience a mixture of happiness and suffering. The places also vary, with gods and humans being above and beings in the lower realms being below. Although there is no inherent high or low, in the state of confused appearance, the compassion of the Buddhas manifests limitlessly, in accordance with the appearances of each being.