English
Knowing everything as it is, and likewise possessing the six clairvoyances of great miraculous eyes and ears, etc., without transgressing the times, constantly transforming into bodies according to desire for the sake of taming through activity, pervading all realms of existence and peace with the mind, and likewise constantly appearing, enabling beings endowed with karma and fortune to realize the reality of their own minds, and constantly with the secret of speech, making the sounds of the six classes of beings also appear in that way, the power of blessing is inconceivable. They also directly accomplish the benefit of beings through body, speech, and mind, and through activity, they directly and indirectly constantly accomplish the benefit of the teachings and beings, and thus the supreme emanated bodies that emanate from the pure original realm and spontaneous accomplishment are: the wisdom of knowing as it is, which relies on the ultimate truth of reality, and the wisdom of knowing as many as there are, which relies on the conventional truth of phenomena, liberate the continuum of those to be tamed, and teach the Dharma that is peaceful and unmixed. Root text: From that, there are also countless emanations, in as many realms as there are of the six classes of beings. To tame the gods, there are Brahma, Indra, Delightful Origin, etc. For humans, there are Hearers, Solitary Realizers, Bodhisattvas, Wheel-Turning Kings. Likewise, for Asuras, there is Good Thread. For birds, there is Wooden Horse Mother, and for the sake of deer, the Lion King, the steadfast deity, etc. In short, in whatever hells and hungry ghost realms, taming them by emanating bodies like them, never forgetting to benefit sentient beings. This is in the fields of the six worlds, the realms of karma and habitual patterns, the causes and effects of good and evil, the appearances of happiness and suffering, high and low, the teacher acts for benefit in accordance with their own appearances, and the Dharma is also unfixed, in accordance with the thoughts of those to be tamed, and time also follows the fortune of each individual, in this way it appears to beings in impure realms. As it is said, that is also the body of the nature emanation, and from those, there are also countless aspects of emanations, appearing in the realms of the six classes of beings, to tame the gods, there are Brahma and, Indra and, Delightful Origin, that is, Isvara, etc., and for humans there are Hearers, Solitary Realizers, Bodhisattvas, Wheel-Turning Kings, etc., likewise for Asuras there is Good Thread, for birds there is Wooden Horse Mother, and for the sake of taming deer there is the Lion King, the steadfast deity, etc., in short
Chinese
无论地狱、饿鬼等任何应调伏的众生，调伏者也化现成和他们一样的形相，对于众生所需的利益，从不懈怠且精进。从这里到六道轮回的各个刹土，由黑白业及其习气、善恶二者的因果所形成的六道轮回中，导师为了众生的利益，示现与各自显现的安乐、痛苦、高下相应的景象。调伏之法也不固定，根据所化众生的根器高低和思绪多少，时间也随着各自善恶业的福报而流转，对于不清净刹土的众生来说，都是如此显现。以上。 根本偈： 若于梦中见佛陀， 亦示如梦之化法， 本体无有自性无， 应知积聚无我空。 甚深经部中如是说，轮回涅槃如梦幻之游戏，显现之佛陀本体虽清净，然形象却如应调伏者而显现，故不清净之大悲游戏化身，乃至轮回未空之际，追随所化众生永不间断。如是，若于梦中见佛陀，亦示如梦之化法，即使梦见本体无有、自性不成立，也应知积聚无我的空性。甚深经部中如是说，轮回与涅槃二者如梦幻般的游戏，虽然显现的佛陀本体是清净的，但形象却如无可避免地随着应调伏的众生而显现，因此，为了调伏恶劣众生，大悲游戏的化身，直至轮回未空，追随所化众生永不间断。以上。 根本偈： 彼之自性中，种种之化现， 有自然显现，有造作而生， 有雕塑之像，有绘画之像， 有庙宇殿堂，有园林苑囿， 有荒漠化现，有城市村落， 有莲花如意树，有如意宝珠， 有舟船桥梁，有车辆饮食等， 有显现无情，顽石之形象， 饥荒之年岁，化现大鱼王， 为病痛所困，化现悦意生灵， 于罗刹洲中，化现旃檀树。
English
Whatever beings are to be tamed, such as those in hells and pretas, the tamer also emanates into forms similar to them. They are never distracted and always diligent in fulfilling the needs of those beings. From here to the realms of the six worlds, the teacher acts for the benefit of sentient beings in the six realms created by the causes and effects of white and black karma and their imprints, good and evil, appearing as happiness, suffering, high and low, in accordance with their own perceptions. The methods of taming are also not fixed, and the timing follows the fortunes of each individual's good and bad deeds, according to the superior or inferior nature and the amount of thoughts of those to be tamed. This is how it appears to all beings in impure realms. That's it. Root text: If one sees a Buddha in a dream, Or if he teaches the Dharma as in a dream, Know that it is without essence, without inherent existence, And that emptiness without self is to be accumulated. As it is said in the profound sutras, the play of samsara and nirvana is like a dream. Although the essence of the appearing Buddha is pure, the form appears according to the beings to be tamed. Therefore, the emanation of the play of impure compassion continues without interruption, following the beings to be tamed, as long as samsara is not empty. Thus, if one sees a Buddha in a dream, or if he teaches the Dharma as in a dream, even if one dreams that it is without essence and without inherent existence, one should know that emptiness without self is to be accumulated. As it is said in the profound sutras, the play of samsara and nirvana is like a dream. Although the essence of the appearing Buddha is pure, the form inevitably appears according to the beings to be tamed. Therefore, in order to tame the wicked, the emanation of the play of compassion continues without interruption, following the beings to be tamed, until samsara is empty. That's it. Root text: From that very state, various emanations, Appear naturally or arise from actions, Like sculpted images or painted images, Temples and mansions, gardens and groves, Cities and villages emanated in desolate plains, Lotus wish-fulfilling trees and wish-fulfilling jewels, Boats, bridges, carts, food, clothing, and so on, Appearing as inanimate, insentient forms, In times of famine, a great fish king, For those afflicted by illness, delightful creatures, In the realm of rakshasas, sandalwood trees.
Chinese
在不净的泥潭中化现金色的蜜蜂等，各种各样的化身成为一切安乐的基础。没有分别念，也没有动摇，以这种姿态，以大义而接近吉祥。这是说，从那样的状态中显现各种化身，如同世间界的错觉一样，佛的化身也同样显现，这也是心的作用。虽然没有作为法来做，但在自性的山岩、田野等处，身语意所依自然显现，众生将之视为积资的对境，哪怕仅仅一次生起信心，也将其视为依托。还有，由士夫的努力和作为而产生的身语意所依。此外，以无情物的方式，对众生有所利益，能够稍微给予安乐的六根对境，所有这些都要理解为是佛陀的事业。其中，将三宝作为突出的对境，以及墙壁和唐卡等绘制的画像，还有园林和华丽的房屋庭院，以及荒漠，也就是在没有水的地方化现的城市，莲花和如意树，以及如意宝、船只、桥梁、车辆、食物、衣服等。如本师的本生传中所说，饥荒时化现为大鱼，被疾病折磨时化现为动物戴瓦，在罗刹女的岛屿上，化现为名叫江协的殊胜马匹，救护了众多商人等。在不净的泥潭中化现为金色的蜜蜂，做着类似的事情等等，各种各样的化身以不确定的方式显现，也成为一切安乐的基础。像这样，没有认为给予了利益的分别念和动摇，实际上是以大义而接近吉祥。这就是所说的意思。根本颂：如果所化众生的时机已过，那么调伏者融入法界的征相就是，如同没有水器时水中月亮的影像，融入化现之基的月亮本身一样。被所化众生的显现所摄持的化身们，融入自显圆满受用身的法界。那也像是虚空中一个月的影像，从另一个月亮融入，虽然没有融入一体，但外在的光芒，像是内在法界融入无戏论的状态一样。圆满受用身的自显法身的智慧。
English
In the impure mire, manifesting as golden bees, etc., various emanations become the basis of all happiness. Without discrimination and without wavering, in this manner, one approaches auspiciousness with great meaning. This means that from such a state, various emanations appear, just like the illusion of the world, the Buddha's emanations also appear in the same way, which is also the function of the mind. Although there is nothing to do as Dharma, the body, speech, and mind supports naturally appear in the mountains, fields, etc. of self-nature, and sentient beings regard them as objects of accumulating merit, and even if they generate faith only once, they regard them as a support. Also, the body, speech, and mind supports that arise from the efforts and actions of individuals. Furthermore, in the form of inanimate objects, all the objects of the six senses that can benefit sentient beings and give a little happiness should be understood as the activities of the Buddhas. Among them, the Three Jewels are made prominent objects, and the painted images on walls and thangkas, as well as gardens and splendid houses and courtyards, and deserts, that is, cities manifested in places without water, lotuses and wish-fulfilling trees, as well as wish-fulfilling jewels, ships, bridges, vehicles, food, clothing, etc. As stated in the Jataka tales of the Teacher, during the famine, he manifested as a large fish, and when tormented by disease, he manifested as the animal Deva, and on the island of the Rakshasis, he manifested as the excellent horse named Jiang Xie, saving many merchants, etc. Manifesting as golden bees in the impure mire, doing similar things, etc., various emanations appear in an uncertain way, and also become the basis of all happiness. In this way, without the discrimination and wavering of thinking that one has given benefit, in reality, one approaches auspiciousness with great meaning. This is what is said. Root text: If the time for those to be tamed has passed, then the signs of the tamer dissolving into the Dharmadhatu are, just as when there is no water container, the image of the moon in the water dissolves into the moon itself, which is the basis of manifestation. The emanations that are gathered by the appearances of those to be tamed dissolve into the Dharmadhatu of the self-manifest complete enjoyment body. That is also like the image of one moon in the empty sky dissolving from another moon, although it does not dissolve into one, the external radiance is like the inner Dharmadhatu dissolving into a state without elaboration. The wisdom of the self-manifest Dharmakaya of the complete enjoyment body.
Chinese
就在那周遍回旋之中，中观派认为进入法界，是寂灭的殊胜止息。而在此，自宗认为各自自证的智慧，是微细智慧内明法界，融入而不迷昧，是童瓶之身。无论在何处，只要有被调伏者显现，便是无碍大悲智慧生起的基础。极度平等安住的法性，是任运成就大果之果位。如是，如果应被调伏的对境，时机已过而痛苦已尽，那么无论调伏者是殊胜还是低劣，从法界生起又融入法界的譬喻是：如同盛满水的容器空了，其中显现的月影便融入化身之月的本体一样，被调伏者各自的显现所摄持的化身们，也融入自显圆满受用之法界。而且，虚空的月亮并非从一个融入另一个，而是外在明亮的白色光芒融入内在无戏论的法界，同样，圆满受用的自显与法身智慧大乐无二无别地周遍回旋。中观派认为进入法界，是寂灭的殊胜止息。而在此，自宗认为各自自证的智慧，在微细智慧内明法界中圆融时，融入而不迷昧，称之为童瓶之身，并且，无论在何处，只要有被调伏者显现的那一瞬间，便是无碍大悲智慧生起的基础，从那儿，大悲的游舞便无碍地显现。如此这般的究竟意义是极度平等安住的法性，是不可改变的，那就是任运成就大果之果位，即到达原始本初解脱之境地。而且，各自自证的智慧并非完全断灭，如果断灭，那么涅槃的功德以及智慧的法性，如太阳和光芒般存在也会中断。如此，阿赖耶融入法界是法界智慧。阿赖耶识融入是如镜智慧。意识融入是平等性。烦恼意融入是妙观察智。