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also excellently expounds the Dharma. It seems that those different views arose from the power of the disciples' intelligence, whether great or small. But in reality, the realm of the Buddhas is inconceivable, so it is not easy to define it in one way. As it is said in the Avatamsaka Sutra: Having attained the ocean of enlightenment, In order to ripen the ocean of sentient beings, He shows the ocean of the arising of the mind of enlightenment, And constantly shows the ocean of undiminishing conduct. Such are the manifestations of the Sugatas. Secondly, as it is said in the Glorious Guhyagarbha Tantra: The Dharmakaya is immeasurable and inexpressible, The Sambhogakaya is inexhaustible, a wish-fulfilling treasure, The Nirmanakaya is billions, inconceivable. Thus, when the teacher, the lord of the three kayas, before the distinction between samsara and nirvana, on the basis of the original beginning, the wisdom of awareness is liberated from the cage of grasping and clinging, and manifests enlightenment in the manner of six characteristics. In the great realm of the inner space, the youthful vase body, in the state of clear light, where space and wisdom are inseparable, he abides without the change of the three times. He is known as the glorious Dharmakaya teacher, Samantabhadra. As it is said in the Condensed Realization: Utterly pure, the best of all, Primordially liberated, the Tathagata, Samantabhadra, the lord of all, The nature of the mind of enlightenment is certain. Such a thought, in the state of dharmata, all the victorious ones of the three times are inseparable in the nature of being one and different, and are not established as objects of subject and object. Therefore, beyond the seer and the seen, only the play of self-arisen wisdom appears. As it is said in the Guhyagarbha Tantra: The nature of being one and different, Without beginning or end, is Suchness, Even the Buddhas do not see it, Self-arisen wisdom appears without a place. Thus, the non-dual teacher, Samantabhadra himself, to the ocean of wisdom of the retinue, in an inconceivable time, manifests the self-appearance of the uncompounded thought of the clear light of Dharma. Thus it is also said: From that, the wordless and the speech of awareness, Although it did not arise on the tip of the tongue, Yet by the blessing of the compassionate speech, Various benefits for beings are clearly distinguished. Thus.
Chinese
从我内明融入而未曾昏昧，细微之智慧生起之处，自然成就稠密庄严之刹土，广大受用之装饰与陈设无量显现，如前所说：十方四时现圆满，清净刹土不可思，远离边际之宫殿，轮之庄严乐器聚，所有坛城不可思，见已心生大欢喜，广大语中意义生，相应智慧自显现。如是说。于彼处，圆满具足权能之导师普贤王如来，以圆满具足相好之六部种姓主之手印而安住，从自身显现而非他者之眷属，承命之士夫，五部补处，佛子菩萨，调伏忿怒尊等，亦是诸佛智慧之自显现。如是说：无漏福德之，智慧幻化自显现，无边殊胜乐器轮，秘密明点即法界。如是说。如是之处所与导师眷属一切，远离生灭名相之境，圆满于四时平等性之轮中。甚深秘密金刚乘之内，生圆次第三之轮，以超离声词自相之语，恒常不断地演说。如是说：唉玛火，稀有奇哉之法，圆满佛陀众之语，超离声与名句一切，种种音声皆明现。如是说。高低乘法不可思，亦从如是性中说，为调伏之方便，各自听闻之。如是说。导师圆满报身之广大刹土，唯有如来之行境，甚至十地菩萨亦不能得见。如《续经》云：佛界与佛菩提，佛之功德佛事业，清净有情亦非思，此乃引导者之行境。如是说。如是，于佛陀自显现之摄持地，二取之分别念纵极细微亦融入法界，虽无造作之勤作，然以昔日大悲之力量，于所化之界显现。
English
From the clarity within me, without dimming or obscuration, from the source of the arising of subtle wisdom, the spontaneously accomplished, densely arrayed pure realm, the ornamentation and arrangement of vast enjoyment, appearing limitlessly, as it was said before: "Perfectly manifest in the ten directions and four times, the pure realm is inconceivable, a palace free from boundaries, adorned with wheels and assemblies of musical instruments, all mandalas are inconceivable, seeing them brings great joy, and the meaning arises from the vast speech, the corresponding wisdom is self-appearing." Thus it is said. There, the teacher, the all-powerful Samantabhadra, abiding with the complete marks and signs, in the mudra of the sixth lineage lord, manifesting from himself retinue members who are not other, the command-bearing individuals, the five regent types, the bodhisattva sons, and the subjugating wrathful deities, all of which are solely the self-appearance of the wisdom of the Buddhas. As it is said: "The self-appearance of the illusory wisdom of stainless merit, the supreme, limitless wheel of musical instruments, the secret bindu is the very essence." Thus it is said. All such places and the teacher's retinue are far removed from the realm of birth, death, and characteristics, perfected in the wheel of the equality of the four times. Within the profound, secret Vajrayana, the three wheels of generation, completion, and perfection stages are continuously expounded with speech that transcends sound, word, and self-nature. As it is said: "Emaho, wondrous and amazing is the Dharma, the speech of all the perfect Buddhas, transcending all sounds, names, and words, various sounds clearly arise." Thus it is said. "Inconceivable are the higher and lower vehicles, yet they are spoken from suchness itself, heard separately as means for taming." Thus it is said. This great realm of the teacher's complete enjoyment body is the domain only of the Tathagatas, not even visible to the bodhisattvas of the tenth bhumi. As the Uttaratantra states: "The Buddha-dhatu and Buddha-bodhi, the Buddha's qualities and Buddha's activities, are not to be conceived even by pure beings; this is the domain of the guides." Thus it is said. Thus, in the ground of the Buddha's self-appearance, even the subtlest dualistic thoughts dissolve into the dharmadhatu, and although there is no effort of action, by the power of great compassion from the past, forms appear to the beings to be tamed.
Chinese
地身的各种显现，如《秘密藏》所说：“虽未动摇于如是性，为了真实解脱之色身，以及调伏一切有情，示现各种随顺之身。” 如是，自显圆满受用之状态中，如空中之月影现于水池中。于所化之十地菩萨前，在色究竟天等处，示现导师毗卢遮那佛等五部佛，以具足相好之身，以法、行、瑜伽三续为主之所有密咒续部，以意表之语，于恒常之时间中，示现常转之法轮。如是说：“于色究竟天无上胜妙处，身乃毗卢遮那佛之相，于菩萨眷属众，如来说胜妙语，示现身之诸法。” 彼时，于不净之世间界中，所化有情之福德与诸佛之大悲因缘聚合，于各个有情之根器与意乐相应，寂静与忿怒之化身舞姿，有贪与无贪之相，显现不可思议之相。如是说：“彼时于各种不和合，显现各各不同之相，虽未动摇于如是性，然由业力之故各各显现，譬如镜中之水月。” 如是，于上下及娑婆世界六道众生之各自处所，化现无数具知之士夫六能仁，成办有情之义利。如《幻化根本续》所说：“于天界为帝释天主，于非天为善斗，于人界为调伏魔军之释迦能仁，于饿鬼为炽燃口，于地狱为业力之阎罗王。” 以及《根本续》所说：“彼时于一切六道众生，示现断恶之形象。” 如是，示现无量化身之舞姿，其中主要为殊胜化身之调伏有情事业之理，如是说：“于娑婆世界及上下之六道世界，十方无量无边之三千大千世界中，每一世界，每一大能仁薄伽梵，以四种调伏之法
English
The various manifestations of the earth body, as stated in the Guhyagarbha Tantra: "Although not moving from Suchness, for the sake of the Rupakaya of true liberation, and to tame all beings, various concordant bodies are shown." Thus, from the state of self-appearing perfect enjoyment, like the moon in the sky appearing in a pool of water, to the bodhisattvas of the ten bhumis who are to be tamed, in places such as Akanishta, the teachers, such as Vairochana and the five families of Buddhas, appear in bodies adorned with oceans of marks and signs, and all the secret mantra tantras, which are mainly the three tantras of Dharma, Action, and Yoga, are taught with the speech of symbolic meaning, in a constant cycle of time. As it says: "In the supreme abode of Akanishta, the form is that of Vairochana, to the assembly of Bodhisattvas, the supreme speech is spoken thus, the dharmas of the body are shown to be seen." At that time, in the impure realms of the world, the merit of the beings to be tamed and the compassion of the Buddhas come together, and according to the individual dispositions and inclinations of each person, peaceful and wrathful emanations, with and without attachment, appear in inconceivable ways. As it says: "At that time, to various disharmonies, different appearances are shown, although not moving from Suchness, due to the power of karma, they appear differently, like the moon in the water of a mirror." Thus, in the respective abodes of the six realms of beings in the upper, lower, and Sahā worlds, countless knowledgeable beings, the six Munis, emanate to accomplish the benefit of sentient beings. As the Magical Net Tantra says: "In the realm of the gods, Indra is the lord, among the Asuras, is Bhadrapala, among humans, Shakyamuni is the lord who subdues the Maras, to the pretas, is Flaming Mouth, in hell, Yama is the lord of karma." And as the Root Tantra says: "At that time, to all the six realms of beings, the form of abandoning evil is shown." Thus, having arranged the immeasurable dance of emanations, mainly, how the activity of taming beings is performed by the supreme Nirmanakaya, as it says: "In each of the infinite and boundless three thousand great thousand worlds of the ten directions of the Sahā world and the upper and lower six realms, each great Muni Bhagavan tames with four methods of taming.
Chinese
如“利益有情”所说，共有四种调伏方式。其中，以身之福德调伏，即通过十二行谊来利益众生。如《宝性论》所说：大悲世间知，观视一切世间已，不离法身，以种种化身之自性，示现降生，从兜率天降临，入胎与诞生，精通工艺之学，于妃嫔眷属中欢娱，出离、苦行，前往菩提树，降伏魔军，圆满菩提，转法轮，示现涅槃。于一切不净刹土中，示现存留于轮回，如是。以语之理智调伏，即为四众弟子显现从五乘所出的无量法门。如《秘密藏续》所说：以调伏之威力，宣说了天人乘、声闻乘、独觉乘、菩萨乘和无上乘，作为对治八万四千种无明分别念烦恼的八万四千种法门。如是宣说，如是宣说，如是宣说。以意之现量调伏，即通过六种神通使所化众生的相续成熟。如是：恒时遍知四时，遍知一切众生之心续，以神通之眼遍见一切，以神通之耳遍听一切，以神通之聚遍行利益，以及圆满无漏普贤行之六大现量智。如是。以不可思议之神变调伏，即如是：一切身不可思议，一切意不可思议，一切面不可思议，一切语不可思议，不可思议无量显现于十方。如是。总而言之，诸佛之身语意无尽庄严轮不可思议，随所应调伏者而示现色身之游舞。
English
As it is said, "Benefit sentient beings," there are four types of taming. Among them, taming with the body's great merit is to benefit sentient beings through the twelve deeds. As the Uttaratantra says: "Great compassion knows the world, having looked upon all the world, without moving from the Dharmakaya, with various natures of emanation, shows birth, descending from the Tushita heaven, entering the womb and being born, being skilled in the arts, delighting in the retinue of consorts, renunciation, practicing austerities, going to the Bodhi tree, subduing the armies of Mara, perfecting enlightenment, turning the wheel of Dharma, and showing Nirvana. In all impure realms, it shows remaining in samsara as long as it exists." So it is. Taming with the wisdom of speech is to reveal immeasurable Dharma methods based on the five vehicles to the four types of disciples. As the Guhyagarbha Tantra says: "By the power of taming, the vehicle of gods and humans, the vehicle of Shravakas, the vehicle of Pratyekabuddhas, the vehicle of Bodhisattvas, and the unsurpassed vehicle are taught. As an antidote to the eighty-four thousand afflictions of ignorance and conceptualization, eighty-four thousand Dharmas are taught." Thus it is spoken, thus it will be spoken. Taming with the direct perception of mind is to ripen the minds of those to be tamed through the six abhijñas. As it is: "Knowing all four times, knowing the minds of all beings, seeing all with the divine eye, hearing all with the divine ear, acting for the benefit of all with the divine assembly, and the six great abhijñas that perfectly complete the uncontaminated practice of Samantabhadra." So it is. Taming with inconceivable miracles is as follows: "All bodies are inconceivable, all minds are inconceivable, all faces are inconceivable, all speech is inconceivable, and countless inconceivables appear in the ten directions." So it is. In short, the inexhaustible adornment wheel of the Buddhas' body, speech, and mind is inconceivable, and the play of the form body is shown according to whoever is to be tamed.