Chinese
如伞和船等连绵不绝。如《现观庄严论》中所说：如若水器已形成，月亮倒影即不显现，如是恶劣有情众，佛陀身影亦不显。又如《现观庄严论》中所说：天王降下及时雨，劣种不生果实也，如是诸佛虽降临，恶劣有情不享乐。那么是否完全不产生利益呢？并非如此。只要轮回未空，导师等佛陀的事业就会存在。如《宝性论》中所说：有情生命存续间，导师等之事业行。如是宣说。此外，在慈悲事业的章节中，应通过慈悲事业广大、连绵不绝、多种多样和自然成就这四个方面，来了解所知事物的深广。这是通过教证来明确显示的。直译。在密意汇集的教证中也这样说：以前化身未曾出现过，现在也持续不断地出现。这里改变了词语的排列位置，需要组合意义的顺序，因此要理解组合的方式。如来们安住于实相真如中，对于无边无际的有情众生，没有不了解的念头。如来们安住于实相真如中，对于无边无际的有情众生，没有不看到的色相。没有听不到的声音和无法解释的行为。正文和直译。在《密意汇集》中，普贤王如是说，圆满正等觉的一切智智佛陀，对于所有成为所化对象的众生，没有不了解的。为什么他们了知一切呢？因为自性平等性的实相中没有轮回和涅槃的分别，因为能取和所取的执着都已清净，因为佛陀的慈悲和所化众生的愿望之间存在联系。他们不执着于能知和所知，在远离对境的无二状态中清晰地了知一切。自性力产生的有二：计数。近似的显示和直译。第二种产生的方式是无作任运的自性。
English
Like umbrellas and boats, they continue without interruption. As stated in the Ornament of the Sutras: 'If a vessel of water is formed, the reflection of the moon will not appear. Likewise, the form of the Buddha will not appear to evil sentient beings.' Also, as stated in the Ornament of Realization: 'Even though the king of gods sends down rain, inferior seeds do not sprout. Likewise, even though the Buddhas appear, those with bad fortune do not experience goodness.' So, does that mean that benefit never arises? That is not the case. As long as samsara is not empty, the activity of the Buddhas, such as the Teacher, will remain. As stated in the Uttaratantra: 'As long as existence remains, the activity of the Teacher and others will continue.' Thus it is said. Furthermore, in this section on compassionate activity, one should understand the depth and breadth of knowable things through the four aspects of compassionate activity: vastness, continuity, variety, and spontaneous accomplishment. This is clearly shown by scripture. Literal translation. In the scripture of the Gathering of Intentions, it is also said: 'Previously, emanations had not occurred or been experienced, but now they occur continuously.' Here, the placement of the words is changed, and the order of meaning needs to be combined, so one should understand the way of combining. The Tathagatas, without moving from the reality of suchness, have no lack of awareness of any sentient beings in the endless realms of sentient beings. The Tathagatas, without moving from that reality of suchness, have no form that they do not see in the endless realms of sentient beings. There is no sound they do not hear and no behavior they do not explain. The actual text and literal translation. In the Gathering of Intentions, Samantabhadra said that the omniscient, perfectly enlightened Buddha, the All-Knowing One, does not fail to know all beings who have become objects to be tamed. Why do they know everything? Because in the reality of self-nature equality, there is no distinction between samsara and nirvana, because the clinging to the apprehended and the apprehender is purified, and because there is a connection between the compassion of the Buddha and the aspirations of the beings to be tamed. Without clinging to the knower and the known, they clearly know everything in the state of non-duality, free from objects. There are two kinds of spontaneous arising from self-nature: enumeration. Approximate display and literal translation. The second way of arising is the self-nature of effortless spontaneity.
Chinese
以自性力而生起，如日轮般宣说如下。这是广说。其中有三：一、列举，自性力生起的理由；二、引证，过去、未来、现在三时的一切善逝，譬如一切日轮从根本上清净黑暗一样，由于清净了能取所取的执着的二种黑暗，因此是能知一切的。所调伏的六道众生是黑暗，即业和烦恼二者所遮蔽。这是它的比喻。二、引证，“如于醒觉者之前，为眠所困为何似。”之义。譬如在具有神通者之前，另一人于睡梦中，脓疮剧烈燃烧，身心痛苦。神通者于心中，知晓睡眠者未生脓疮，也知晓未生脓疮一般，他为脓疮病所折磨而痛苦，也知晓从那之中解脱的方法，即令其醒觉。如是，诸位至尊上师们所说。不理解这些道理的一些人说，佛的智慧和众生的错觉二者混杂。如果是那样，那么在成佛之时，声闻的阿罗汉等也会被遮止，不能说是遍知一切的智慧。于此之脚注中，“圣者之悲悯，无不见无不知。”如是所说，应取正确的理解。与境相遇而生起悲悯有三：一、列举，简略指示；二、广说；三、以比喻的方式总结。第一，能调伏的诸佛与所调伏的众生相遇，生起悲悯，总的、个别的有很多，但此论中简略地表示一个方面，即如下。广说有三：一、列举，包含先前发生的根本历史；二、引证，在此建立一个论述的基础，就容易理解。将“邪”作为论述的基础来引证，它的差别之法有四。何者为邪？以鲁扎、黑解脱等之名来摄集眷属。从何而邪？依赖金刚乘而邪。
English
It is explained that arising from the power of nature is like a sun wheel, as follows. This is an extensive explanation. There are three aspects to it: 1. Enumeration: the reason for arising from the power of nature. 2. Citation: all Sugatas of the past, future, and present are like all sun wheels being completely free from darkness from the very beginning. Because the darkness of the two kinds of clinging to the apprehended and the apprehender is cleared away, they are capable of knowing everything. The sentient beings of the six realms to be tamed are darkness, obscured by the two, karma and afflictions. This is its metaphor. 2. Citation: "Like one who is oppressed by sleep before an awakened person." Meaning: For example, in the presence of someone with clairvoyance, another person is asleep and dreams that a festering sore is burning intensely, causing suffering to body and mind. In the mind of that clairvoyant person, he knows that the sleeping person does not have a sore, and he also knows that, like not having a sore, he is tormented by the appearance of having a sore. He also knows the method of liberating him from that, which is to awaken him. Thus, the venerable supreme masters have said. Some who do not understand these reasons say that the wisdom of the Buddha and the delusion of sentient beings are mixed. If that were the case, then at the time of attaining Buddhahood, even the Arhats of the Hearers would be obstructed, and it could not be said to be the wisdom of knowing all things. In the footnote to this, "By the compassion of the holy ones, there is nothing unseen or unknown." As it is said, one should take the correct understanding. There are three aspects to the arising of compassion from encountering an object: 1. Enumeration: brief indication; 2. Extensive explanation; 3. Summarizing by way of example. First, when the Buddhas who tame encounter the sentient beings who are to be tamed, compassion arises. There are many general and specific instances, but in this treatise, one aspect is briefly illustrated as follows. The extensive explanation has three aspects: 1. Enumeration: including the previously occurring fundamental history; 2. Citation: it is easier to understand if a basis for discussion is established here. Taking "wrong" as the basis for discussion, there are four distinctive qualities of it. What is wrong? Gathering retinues under the names of Rudra, Black Liberation, etc. From what does it deviate? It deviates by relying on the Vajrayana.
Chinese
因此，密咒金刚乘，摩诃瑜伽的结合解脱之义相违背。何时相违背呢？以前出现，以前是劫的名字，普遍使用。在佛陀显现的国王的教法时代。以什么方式相违背呢？特别是，以业的净化的地，这样如实地使用密咒，而进入各种恶业。而且在以前无数劫之前，劫的名字普遍使用。在佛陀显现国王的教法时代，三藏和四续部的佛法兴盛存在的那个时代，有一个名叫屋主高乌迪纳亚的人。他的儿子名叫解脱黑，在他的那个地方，有一个名叫比丘图布卡琼努的人，心很柔和，说话很正直，精通三法印和四续部的佛法。对于善于引导众生各自业力相应的道路的人，解脱对他产生信仰，于是带着丹帕格作为仆人去了。他自己做了比丘，丹帕格做了居士，并教导了关于戒律的开遮之法。因为他是屋主的种姓，所以无法守护。比丘们说，善于引导众生各自行为相应的道路是真的吗？比丘说，这也是佛说的。那么，请教导我一个与我自己的行为相应的佛法。这样请求之后，图布卡说：如实不加修饰，即使安住于四事物，也像天空中的云彩一样，这是瑜伽士的殊胜道。这样说了之后，解脱没有领悟密咒二无的意义，而是修行了自身相续的四事物。丹帕格领悟了密咒二无的意义，却没有修行四事物。因此，他们两个不一致。向老师请教之后，老师心怀正直，没有当面奉承。就像丹帕格一样。这样说了之后，解脱没有相信，于是他争吵说，师徒两人都从这个地方出去。发愿生生世世不要相遇。在那之后，他自己安住于四事物，杀害所有男子，结合所有女子，说所有谎言和粗语。他自己所有
English
Therefore, it deviates from the meaning of union and liberation in the Secret Mantra Vajrayana, Mahayoga. When does it deviate? It is said, 'Previously arising.' 'Previously' is a name for a kalpa, commonly used. In the time of the teachings of the king who manifested as a Buddha. How does it deviate? In particular, by using the Secret Mantra exactly as it sounds, saying 'the ground for purifying karma,' one engages in various evil deeds. Moreover, in the distant past, before countless kalpas, 'kalpa' is a name commonly used. In the time of the teachings of the king who manifested as a Buddha, in that time when the Dharma of the Three Baskets and Four Tantras was flourishing, there was a householder named Kou Udina. He had a son named Tharpa Nakpo. In that region, there was a monk named Thupka Zhonnu, who was gentle in heart and spoke uprightly, skilled in the Dharma of the Three Characteristics and Four Tantras, and skilled in guiding beings on paths that suited their individual karmas. Tharpa had faith in him and took Danphag as a servant. He himself became a monk, and Danphag became a lay follower, and he taught the Dharma of allowing and forbidding in the Vinaya. Because he was of the householder caste, he could not keep the vows. The monks said, 'Is it true that he is skilled in guiding beings on paths that suit their individual behaviors?' The monk said, 'That is also what the Buddha said.' Then, please teach me a Dharma that suits my own behavior. After requesting this, Thupka said: 'If you do not alter what is as it is, even if you abide in the four objects, it is like clouds in the sky. This is the supreme path of the yogi.' After saying this, Tharpa did not understand the meaning of the non-duality of the Secret Mantra, but practiced the four objects of his own continuum. Danphag understood the meaning of the non-duality of the Secret Mantra, but did not practice the four objects. Therefore, the two did not agree. After asking the teacher, the teacher remained upright in heart and had no favoritism. It is like Danphag. After saying this, Tharpa did not believe and argued, saying, 'Both teacher and student should leave this place.' He made a vow not to meet for many lifetimes. After that, he himself abided in the four objects, killed all men, united with all women, and spoke all lies and harsh words. All that he himself
Chinese
从母子洲的傲慢者们，然后是罗刹国的人们，然后是玛当嘎如那国王被杀死后，尸体被抛向赡部洲，变成了八大尸林之地。然后降伏了包括大果天在内的诸神，在罗刹国建造了宫殿。建造了尸林的宫殿。制作了达如嘎的箭和生皮的伞盖、胜幢和幡旗。除了五处圣地和四处生处之外，将三有置于邪道，以这种方式加害。一切知者看到后，调伏并安置于无漏之处。讲述。一切遍知者诸佛海以大悲眼看到调伏黑茹扎的时刻已经到来，于是对现在的释迦牟尼佛说：“以寂静调伏发起菩提心的释迦牟尼。”虽然通过预言调伏，但未能调伏。小儿子，你没有调伏我。以前我变成名叫强力夜叉军统领的时候，像你这样的人出现了很多，劝我加入你的教法，我都没有听从，现在我怎么会受你支配？把黄色的狗头剃光，好好地修习自己的苦行吧！这样说道。然后，一切如来对众多佛陀的种姓和眷属的化身，愤怒的马头明王观世音菩萨授记说：“去调伏他！”于是，马头明王发出“ཧཱུྃ(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧伏)”的声音，响亮、尖锐，发出强烈的马鸣声。他也因此感到恐惧和畏缩。他用傲慢的语气喊道：“茹扎玛当玛茹扎！”以此来显示傲慢。小喉咙，以前像你这样的人都不能胜过我，你凭什么调伏我？好好地待在你自己的地方吧！这样说道。然后，马头明王进入了他的腹中，头从他的头顶冒出，脚从他的脚底冒出，口中念诵“ཧཱུྃ(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧伏)ཧཱུྃ(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧伏)”。他无法忍受，发出了痛苦的呼喊：“阿匝玛欧！请尽快行动！”这样喊道。马头明王从他的头顶冒出，在空中唱着马的嘶鸣声，并对他授记说：“神是金刚ཧཱུྃ(藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧伏)！以四种事业中的猛烈事业来调伏