English
From the palace of... the Teacher Samantabhadra, although without the three bodies of form, the nature of reality is unborn. In the absence of accepting or rejecting good or bad, it is blessed as Samantabhadra itself, transmitted through the mind of Vajrasattva, and said to be taught through blessing. Also, in the Kunje Gyalpo (All-Creating King), it says, "The nature of the Sambhogakaya abides in perfect enjoyment as desired." Therefore, the five pure elements and the enjoyment of the five desirable qualities, showing the extent of enjoyment, are called the Sambhogakaya. As it says in the Kunje Gyalpo, "The miraculous transformation of the arising of the five elements of nature is the Sambhogakaya arising from desire." Also, in the Ten Sutras, it says, "The Teacher Sambhogakaya, with the nature of the wisdom body, like the moon in water, an image, a mirror, in the unobstructed essence." It also says, "The nature of self-arisen wisdom abides in the Sambhogakaya." Also, in the Kunje Gyalpo, it says, "The teachings of the Teacher Sambhogakaya are the three categories of external practitioners who perform actions." Therefore, the Kriya Vehicle, the Upaya Vehicle, and the Yoga Vehicle are said to be the teachings of the Teacher Sambhogakaya. The non-elaborate Vajra, the secret self-transmission is also pure, is said to be the non-elaborate Vajra. Also, in the Kunje Gyalpo, it says, "The retinue shown by the Teacher Sambhogakaya, having passed beyond the four levels of aspiration, from the first level of extreme joy onwards, the ten levels covered by the clouds of Dharma, are shown as the retinue of the Teacher Sambhogakaya." Therefore, all the Bodhisattvas of the ten levels are the retinue of the Teacher Sambhogakaya. Also, in the Ten Sutras, it says, "The retinue of the Teacher Sambhogakaya, through cultivating ten non-conceptual samadhis, in the Bodhi of the abiding ground, afflictions do not arise, what is to be known is purified, connected with the assembly of wisdom and compassion." Also, in the Kunje Gyalpo, it says, "The place shown by the Teacher Sambhogakaya, is above all worldly signs, the Akanishta of the place, is a stacked pavilion, that palace is said to be the Akanishta of the place." Therefore, it is the Akanishta of the six realms, a precious pavilion above the abode of the thirty-three gods.
Chinese
这在累积的宫殿中进行了阐述。在《十经》中说：导师是伟大的世界处所，色究竟天，色究竟天的处所，色究竟天。在珍宝宫殿的布置中，珍宝的房屋是累积的处所。如是说。导师以圆满报身调伏众生时，也没有前、后、现在这三种说法。《总集经》中说：在调伏的时机中，没有前后之分。以及《十经》中说：前、后、现在这三种，阐述了没有差别的意义。没有三时，这是一个差别。《总集经》中说：导师圆满报身的刹土，是从自身产生的色、声、香、味、触，随其所欲地享用而调伏。如是说。享用五种妙欲的一切，导师以圆满报身调伏的刹土。《总集经》中说：圆满报身以自己的体性阐述。如是说。导师圆满报身的刹土，三界六道的一切众生，导师都说是圆满报身。《十经》中说：以自己的体性阐述，从无生法界的宫殿中，导师金刚萨埵，没有相好的三身，法性无生，是无生无灭的体性和金刚我的体性，对化身有缘者，阐述为明觉色究竟天处所。这称为以自己的体性阐述。如是说。《总集经》中说：导师示现化身的自性，化现成如何调伏之身而住。如是说。为了利益众生，化现成任何身相，都由化身来成办利生事业。《十经》中说：大悲化身的自性，化现成各种形象而安住。以及，又在那部经中说：以大悲身来成办调伏的意义，那是化身的体性。以及《总集经》中说：导师化身的教法，声闻、缘觉、大乘、经藏三者。如是说。在六道众生的处所，导师以化身，化现成适合他们的，他们所需要的，宣说了教法，即三藏。 《十经》中说：导师仅仅是安住于化身，众生欲望的自性
English
This is explained in the accumulated palace. In the Ten Sutras, it says: The teacher is the great world abode, Akanishta, the abode of Akanishta, Akanishta. In the arrangement of the precious palace, the precious houses are the accumulated abodes. Thus it is said. When the teacher subdues beings with the Sambhogakaya, there is no such thing as the three times of past, future, and present. The Kunje Gyalpo Tantra says: In the time of subduing, there is no distinction between past and future. And the Ten Sutras say: The three times of past, future, and present, explain the meaning of no difference. There are no three times, this is one difference. The Kunje Gyalpo Tantra says: The pure land of the teacher's Sambhogakaya is the form, sound, smell, taste, and touch that arise from oneself, and subdues by enjoying as one wishes. Thus it is said. All the enjoyment of the five desirable qualities is the pure land where the teacher subdues with the Sambhogakaya. The Kunje Gyalpo Tantra says: The Sambhogakaya is explained by its own nature. Thus it is said. The teacher's pure land of Sambhogakaya, all sentient beings in the three realms and six classes, the teacher says is the Sambhogakaya. The Ten Sutras say: Explaining by one's own nature, from the palace of the unborn dharmadhatu, the teacher Vajrasattva, without the three bodies of marks, the unborn nature of Dharma, is the nature of unborn and unceasing and the nature of Vajra-I, to the emanated fortunate ones, it is explained as the abode of Rigpa Akanishta. This is called explaining by one's own nature. Thus it is said. The Kunje Gyalpo Tantra says: The teacher shows the nature of the Nirmanakaya, abiding as the body that transforms into how to subdue. Thus it is said. For the benefit of beings, whatever body is emanated, the benefit of beings is accomplished by the Nirmanakaya. The Ten Sutras say: The nature of the compassionate Nirmanakaya, transforms into various forms and abides. And again, in that same sutra, it says: Accomplishing the meaning of subduing like a compassionate body, that is the nature of the Nirmanakaya. And the Kunje Gyalpo Tantra says: The teachings of the teacher's Nirmanakaya, the three of Shravakas, Pratyekabuddhas, Mahayana, and Sutra Pitaka. Thus it is said. In the abodes of the six realms, the teacher, with the Nirmanakaya, transforms into what is suitable for them, what they need, and proclaims the teachings, which are the three Pitakas. The Ten Sutras say: Just by the teacher abiding as the Nirmanakaya, the nature of sentient beings' desires
Chinese
《普作续》云：导师化身所显之眷属，外道、恶见、邪见、谬见四者，永离无上菩提道。以大悲加持转变根器心意后，比丘、比丘尼、优婆塞、优婆夷四众，示现为导师化身之眷属。如是说。故说一切六道众生皆为导师化身之眷属。十经云：导师化身之眷属，乃身化慈悲六显现，眷属亦六道众生。以业与慈悲相连故。如是。《普作续》云：导师化身所显之处所，化身乃第七世释迦牟尼，处所乃鹫峰山处所，真实慈悲化身无定处。如是说。导师化身释迦牟尼，处所说为鹫峰山，然导师化身总体之处所无有定处。十经云：导师化身之大处所，乃五道之路与六道之所，三界慈悲化身之所，慈悲等同虚空之边际，处所无有此处之定。如是说。导师以化身调伏之时，无有过去、未来、现在三时之别。《普作续》云：调伏之时无有前后之分。如是说。十经云：过去、未来、现在三者，显示无有差别之义。无有三时，此乃一特质。于普贤智慧意之精华中，前者不灭，后者不减，无生无灭，此乃一特质。如是说。《普作续》云：导师化身所调伏之刹土，赡部洲有百俱胝之多，自生智慧慈悲之
English
Na! Compassion arises as desired. The maturation of the five degenerations definitely shows the place of the six realms. In the realms of gods and demigods, it shows the destruction of great pride. In the realm of humans with consciousness, it explains the scriptures of cause and effect of virtue and vice. In the realm of the ignorant animals, it also shows the Dharma of intelligence and knowledge. In the realm of the miserly pretas, it also explains the Dharma of contentment without attachment. In the realm of suffering hells, it reverses attachment by remembering the past and future. Thus. The Kunje Gyalpo says: "The retinue shown by the Teacher, the Emanation Body, are the four: tirthikas, those with bad views, those with nihilistic views, and those with wrong views, who are forever excluded from the path of unsurpassed enlightenment. After blessing them with compassion, transforming their faculties and minds, the four: monks, nuns, male lay practitioners, and female lay practitioners, are shown as the retinue of the Teacher, the Emanation Body." Thus it is said. Therefore, it is said that all sentient beings of the six realms are the retinue of the Teacher, the Emanation Body. The Ten Sutras say: "The retinue of the Teacher, the Emanation Body, is the six appearances of the Emanation Body's compassion. The retinue is also the sentient beings of the six realms. Because of the connection between karma and compassion." Thus. The Kunje Gyalpo says: "The place shown by the Teacher, the Emanation Body, the Emanation Body is the seventh generation Shakyamuni. The place is shown as the Vulture Peak Mountain. The true compassion, the Emanation Body, has no fixed place." Thus it is said. The Teacher, the Emanation Body, Shakyamuni, is said to have the place at Vulture Peak Mountain, but the general place of the Teacher, the Emanation Body, has no fixed place. The Ten Sutras say: "The great place of the Teacher, the Emanation Body, is the path of the five paths and the place of the six realms. The place of the compassion emanation of the three realms. Compassion is equal to the edge of the sky. There is no certainty that this is the place." Thus it is said. The time when the Teacher tames with the Emanation Body is without the three times: past, future, and present. The Kunje Gyalpo says: "There is no distinction between past and future in the time of taming." Thus it is said. The Ten Sutras say: "The three, past, future, and present, show the meaning of no difference. There are no three times, this is one characteristic. In the essence of Samantabhadra's wisdom mind, the former does not cease, the latter does not diminish, there is no birth and no cessation, this is one characteristic." Thus it is said. The Kunje Gyalpo says: "The pure land tamed by the Teacher, the Emanation Body, is hundreds of billions of Jambudvipa, the self-born wisdom compassion of"
Chinese
“调伏六续”这样说，三千大千世界这个世间界有阎浮洲百俱胝，每一个阎浮洲百俱胝中有金刚座百俱胝，有化身百俱胝安住，那百俱胝是化身佛一位调伏的刹土。总集经中说：化身以词和义结合，为有缘者耳根显示词义。又说：化身以词和文字结合宣说，所有显现的诸法，都是导师的体性，导师是无明，导师之名是化身的特点，诸义以词和文字声音表达，词的声音使诸义被理解，义由词的声音来说明。这样说，义由化身以词的结合好坏来使义被理解。十七经中说：很好地宣说词的结合是：阎浮洲六续的这个处所，化身的有缘者，法性是无生。以无生的词语表达，作为无生之义的象征，在珍宝黄金的经卷上，以青金石汁液自己认真地，书写结合词和文字，为了后世者的意义而宣说。以词的结合好而宣说。这样说。法身导师总和差别。乘的原因。法身导师，空性无相如虚空般认为。特别是法身导师是显现不造作，法身的法性是自显现不造作，如草地上肉瘤隆起般。处所是色究竟天法界。眷属也是显有器情一切佛。从那聚集和增长的原因。时间是三时无分别。教法是：以慈悲加持后宣说，那也是珍宝九界续中：地和水和火和风，五欲全部结合也，由佛慈悲化身显现。这样显有全部。又，地狱饿鬼旁生和，天和非天罗刹人，苦乐差别如何显现也，那些都是大慈悲。这样六道全部。又，病和饥