English
Refuting those who hold firm opinions, urging the lazy, and for the benefit of the diligent, this appears as passing away. For example, the sun appears to rise and set for the four continents, but the sun itself has no rising or setting. Although the incarnate Shakyamuni Buddha appears to pass away, his essence has no coming or going, and he abides in a vast and boundless realm. For the sake of children, he appears in a world adorned with flowers, in a place whose name is not explicitly proclaimed, performing the work of benefiting beings. As stated in the Sutra: From here, he goes to Suchness, abides in a vast and boundless realm, from the clear light of the mandala of the mind, he appears as Suchness. For the sake of children, in the world adorned with flowers, he appears in a place called Unproclaimed. Like this, in the Guhyagarbha Tantra it says: The Buddha does not completely pass into Nirvana, nor will the Dharma disappear, but in order to tame those who ripen impermanence, he appears and then shows passing away. So it is said. Second, the arising of compassion from the power of its own nature is: The compassion of the Buddha is like the essence of the sun, effortlessly and naturally benefiting sentient beings. As it says in the Definitive Meaning Samgraha Tantra: From the very nature of secret wisdom, compassion is as vast as the sky, great compassion is like sunlight, arising naturally without coming or going. Like this, in the Sutra it says: Because he abides in Suchness, although it is not spoken in words as This, by the blessing of universal oneness, it is clearly revealed as each desires. For example, just as when the sun rises in the sky, warmth arises on the earth, and images appear in different vessels of water, the Buddha's mind does not move from the state of Dharmata, and countless emanations appear in immeasurable realms, and in the same way, the activities of turning the wheel of Dharma, showing the aspect of passing into Nirvana, and so on, are inconceivable, and by the power of past aspirations, they arise effortlessly and spontaneously. As it says in the Compendium: Just as on the nature of blue beryl, the image of the body of a divine being appears, similarly, in the pure water vessel of those to be tamed, the image of the body of the King of Sages appears. So it is said. Third, meeting with the object and
Chinese
生起慈悲心的方式是：一般来说，五身对五种眷属行利乐之事，特别而言，三身的慈悲行利乐之事。首先，对于智慧海的眷属们，由导师法身的觉性加持，或者由生处义的语言行利乐之事。《续部·智慧秘密》中说：“诸法如虚空边际般平等，法性生起无有戏论，智慧身中无戏论而明了，因此以加持力宣说。”如是说。对于安住于地的菩萨等，或者成熟海的眷属们，导师显现为报身，身前身后无有差别，一切时处都坦然自在，以密意手印的方式行利乐之事。《心要》中说：“在奥明无上胜妙处，身乃遍照之相，对于菩萨眷属们，如是不语殊胜语，示现身之法相，如镜中显现般，遣除一切事物之恶色。”如是说。经部中说：“密集显现的胜者也是，以法身为心要，因此为了不成熟的众生，示现色身并说词句。”因此，对于可调伏的成熟清净者，如上显现为报身，对于未清净者，则显现为化身而行利乐之事。一般来说，世间界显现为不可思议。《心要》中说：“无漏受用珍宝藏，化身百千不可思议，具足一切相好。”如是说。特别而言，对于加行道者和见道者，化身具足相好，以真实的语言行利乐之事。《摄略》中说：“三十二相与威力，力量无有边际，为有情众生广说妙法并教导。”如是说。对于未清净者，则随顺众生各自的显现，以适合的方式进行调伏。《经部》中说：“一切生显现为形象，无论是乌鸦还是萤火虫等任何众生，都显现为他们的形象，并且以他们的姿态，随顺众生的意愿而显现。”如是说。这仅仅是略微举例说明，例如，过去对鲁扎生起慈悲心而调伏，或者足跛者。
English
The way to generate compassion is: Generally, the five kayas benefit the five retinues, and specifically, the compassion of the three kayas benefits beings. Firstly, for the retinues of the ocean of wisdom, the teacher benefits them through the blessing of the knowledge of the Dharmakaya, or through the speech of the meaning of the place of birth. In the Tantra of Secret Wisdom, it says, "All dharmas are equal like the edge of space; the nature of dharmas arises without elaboration; in the wisdom kaya, clarity is without elaboration; therefore, it is taught through the blessing." It is said. For bodhisattvas who abide on the ground, or for the retinues of the ocean of maturation, the teacher appears as the Sambhogakaya, without front or back, always open and free, and benefits them through the means of symbolic gestures. In the Essence, it says, "In the supreme place of Akanishta, the form is that of Vairochana; for the retinues of bodhisattvas, likewise, the supreme speech is unspoken, showing the qualities of the form to be seen, like a mirror showing, removing all bad colors of objects." It is said. And in the Sutra, it says, "Even the Victorious One of Dense Array, because the Dharmakaya is the essence, therefore, for those beings who are not mature, he shows the Rupakaya and speaks words." Therefore, for those disciples who are mature and pure, he appears as the Sambhogakaya as above, and for those who are impure, he appears as the Nirmanakaya and benefits them. Generally, it is said that the realms of the world appear inconceivably. In the Essence, it says, "The treasure of stainless enjoyment, hundreds of thousands of emanations are inconceivable, complete with all marks and signs." It is said. Specifically, for those on the path of joining and the path of seeing, the Nirmanakaya is endowed with marks and signs and benefits them directly with speech. In the Condensed Sutra, it says, "Thirty-two marks and power, strength is endless, extensively teaching the Dharma and instructing sentient beings." It is said. For those who are impure, he benefits them by taming them according to their individual appearances. In the Sutra, it says, "All births appear as forms, whatever beings there are, such as crows and fireflies, he appears as their forms, and with their characteristics, he appears according to the wishes of beings." It is said. This is just a brief illustration, such as when compassion was generated for Rudra in the past and he was tamed, or for a lame person.
Chinese
例如，对残疾人等生起慈悲心。第三，依于劝请和祈祷而生起慈悲心，一般依于劝请和祈祷，以及特别依于劝请和祈祷而生起。第一种分为两种：在色究竟天劝请和祈祷，以及在人间劝请出现教法。前者是：在广阔无垠的大乐净土，色究竟天法界宫殿中，五身任运成就的佛陀等，所有如来心意无别，完全圆满，通晓一切法本自成佛，安住于心意平等中。所有佛陀与母般若波罗蜜多等的眷属，从法界发出劝请之声，从而从法身显现色身。劝请之声是，经中说：有无空性甚深瑜伽力，从虚空显现，誓言近解释，智慧海之解脱界，不住不缘虚空界中显。等等的声音出现，从法身显现色身而安住。真实的眷属们，异口同声地祈祷说：请为那些有理解和领悟能力的人讲说此续。请为那些没有理解和领悟能力的人，以道次第讲说乘。这样祈祷后，经中说：所有如来大悲心，智慧精华义中具义胜，瑜伽大乘金刚大乘经，请为聚集之众广说之。以及，在智慧深奥圆满中说：那时金刚萨埵所请问的，所有佛陀心意决定的意义，无误无改自生法身，为使众生以智慧确定领悟之方法，请慈悲宣说全知导师。这样祈祷后，在色究竟天等处，导师从法身显现色身，为非共同眷属们，转密咒果法之法轮而宣说的方式，以及在不可胜数的非传播世间界等刹土中，化
English
For example, generating compassion for the disabled and others. Third, compassion arises based on encouragement and prayer. Generally, it arises based on encouragement and prayer, and specifically, it arises based on encouragement and prayer. The first is divided into two: encouraging and praying in Akanishta, and encouraging the emergence of teachings in the human realm. The former is: In the vast and boundless pure land of Great Bliss, in the palace of the Dharma realm of Akanishta, the Buddhas and others who spontaneously accomplish the five bodies, all the Tathagatas whose minds are undifferentiated and completely perfect, knowing that all dharmas are inherently enlightened, abiding in the equality of mind. All the Buddhas and the retinue of the Mother Prajnaparamita and others, from the Dharma realm, a sound of encouragement arises, thereby manifesting the Form Body from the Dharma Body. The sound of encouragement is, as the Sutra says: By the power of the very deep yoga of existence, non-existence, and emptiness, arising from the sky, the samaya is closely explained, the expanse of the liberation of the ocean of wisdom, arising from the realm of the sky, not abiding, not focusing. Such sounds appear, manifesting the Form Body from the Dharma Body and abiding. The actual retinue, with one voice, prayed: Please explain this tantra to those who have the capacity to understand and realize. Please explain the vehicle by way of the stages of the path to those who do not have the capacity to understand and realize this. Having prayed in this way, the Sutra says: All the Tathagatas, with great compassion, the essence of wisdom, possessing the supreme meaning in meaning, Yoga Mahayana, Vajra Mahayana scriptures, please extensively explain to the assembled gathering. And, in the Perfection of Wisdom, it says: At that time, whatever Vajrasattva asked, the meaning determined by the minds of all the Buddhas, the unerroneous, unaltered, self-born Dharmakaya, in order to ensure that beings realize it with wisdom, please compassionately explain the all-knowing teacher. Having prayed in this way, in Akanishta and other places, the teacher manifests the Form Body from the Dharma Body, and for the uncommon retinue, turns the wheel of the Dharma of the secret mantra fruit and speaks, and in immeasurable realms such as the non-spreading world realm, emanation
Chinese
由于有无数如六能仁等，对共同的眷属们，宣说了三藏等相应的教法。第二，在人世间，祈请教法生起，分为祈请因之法生起和祈请果之法生起。前者是，世尊从兜率天降临，降伏魔众，示现成佛之相，心中想着在城市里生起佛法而宣说，但是释迦族人们认为，不能听同族人讲法，也不能奉为首领，因此不愿听法。因此其他人也没有听闻和理解。如《广大嬉戏经》中说：“甚深寂静离戏光明无为法，犹如甘露之法我已得，无论向谁说亦无人能解，不如安住于寂静森林中。”这样说着，在尼连禅河边的树林里没有说法的时候，商主嘎果拉和贤护二人，看到大象不愿走，面对着一棵树的树根蹲着，看到世尊在那里，商主便做了施主，迎请佛陀说法。在那里，所有人都请求听法，但是佛陀没有答应。于是梵天及其眷属供养了具有千辐的金轮，并祈请说：“以大智慧成就坛城后，为何今日舍弃说法之日？请敲响神圣佛法的大鼓，请于此时竖起佛法的巨大旗帜。”等等祈请后，佛陀说先念吉祥偈。之后在波罗奈等处，初转四谛法轮，在鹫峰山转无相法轮，在广严城和根本城等地，转了究竟真实的法轮。第二，祈请密咒果之法生起，世尊在涅槃之际预言了密咒以后会兴起，如经中说：“我从此不显现，一百一十二年后，以三处天而闻名，教法之精华殊胜者，赡洲东方之境
English
Because there are countless beings such as the Six Munis, etc., to the common retinues, he taught the Dharma accordingly, such as the Tripitaka. Secondly, in the human realm, praying for the arising of the Dharma is divided into praying for the arising of the Dharma of the cause and praying for the arising of the Dharma of the result. The former is that the Blessed One descended from Tushita, subdued the demons, and showed the appearance of becoming a Buddha. Thinking of the arising of the Dharma in the city, he spoke, but the Shakya people thought that they could not listen to the Dharma from people of the same clan, nor could they be regarded as leaders, so they were unwilling to listen to the Dharma. Therefore, others did not hear and understand. As it is said in the Extensive Play Sutra: "I have found a profound, peaceful, free from elaboration, bright, and unconditioned Dharma, like nectar. But no one can understand it no matter who I teach it to. It is better to dwell in the silent forest." Saying this, when the Buddha was in the forest by the Nairanjana River without teaching the Dharma, the merchants Gagaula and Bhadraka saw that the elephant was unwilling to go and was squatting facing the root of a tree. Seeing the Blessed One there, the merchant became the patron and invited the Buddha to teach the Dharma. There, everyone asked to listen to the Dharma, but the Buddha did not agree. Then Brahma and his retinue offered a golden wheel with a thousand spokes and prayed, "After accomplishing the mandala with great wisdom, why do you abandon the day of teaching today? Please strike the great drum of the sacred Dharma, please erect the great banner of the Dharma at this time." After praying and so on, the Buddha said to recite the auspicious verses first. After that, in Varanasi and other places, he first turned the wheel of the Dharma of the Four Noble Truths, turned the wheel of the Dharma of no characteristics on Vulture Peak Mountain, and turned the wheel of the Dharma of ultimate truth in Wide City and Root City and other places. Secondly, praying for the arising of the Dharma of the secret mantra fruit, the Blessed One prophesied at the time of Nirvana that the secret mantra would arise later, as it is said in the sutra: "I will not appear from here, after one hundred and twelve years, known as the Three Heavens, the essence of the Dharma, the excellent one, the eastern realm of Jambudvipa.