Chinese
是的。那么，事业所依之导师的意义是什么呢？就是指天与人的导师。虽然是三界一切有情众生的导师，但特别提到天与人，是因为在天与人中，能够见到真谛，或者通过苦行的方式获得果位，或者证得圣位。在其他众生中则难以见到。而且，他们也是众生中的佼佼者，是主要的被调伏对象，所以在此特别提及。这样解释也是基于共同乘的观点。实际上，就像世间说国王也顶礼膜拜，那么侍从们顶礼膜拜就不用说了，可以自然理解。那么，要说明具备如此功德的基础是什么呢？就是再次重复提到“佛陀薄伽梵”。这样做并没有重复的过失，因为前面是为了说明功德的体性，而这里是为了理解具备功德的基础，即是士夫之主。现在要讲述详细解释的次第，归纳起来就是：恒常安住与身之自性，所依为何与事业方便，处所与无染如何行，意义总摄应确定。如来是福德之因相同者，善根不耗尽这两句话，说明了恒常安住，即在无余法界中，功德不会穷尽，而是恒常利益众生。轮回的善根，果报成熟后就会耗尽；声闻缘觉的善根，也会在无余法界中耗尽。因此，福德之因相同者并非恒常安住。而佛陀在往昔菩萨时期，布施等一切善行，都没有为了自己的安乐而回向，而是为了所有众生的解脱而回向，所以在未成就之前不会耗尽，并且与法界平等修持，因此，因与果一致，果报也不会耗尽。如《宝性论》中所说：因无尽与有情无尽，慈悲与化身及智与圆满，法自在者摧伏死魔与，本体无故世间怙主恒。
English
Yes. So, what is the meaning of the teacher upon whom the activity depends? It refers to the teacher of gods and humans. Although he is the teacher of all sentient beings belonging to the three realms, the mention of gods and humans is because among gods and humans, one can see the truth, or attain fruition through ascetic practices, or attain the noble grounds. This is rarely seen in other beings. Moreover, they are also the best among beings, and the main objects to be tamed, so they are specifically mentioned here. This explanation is also based on the common vehicle's viewpoint. In reality, just as it is said in the world that even the king prostrates and pays homage, then it goes without saying that the attendants prostrate and pay homage, it can be naturally understood. So, what is the basis for demonstrating the possession of such qualities? It is again repeated and mentioned as "Buddha Bhagavan." There is no fault of repetition here, because the former is to show the nature of the qualities, while here it is to understand the basis of possessing the qualities, which is the chief of persons. Now, the order of detailed explanation will be stated, which is summarized as: Permanently abiding and the nature of the body, What is relied upon and the means of activity, Where and how to act without attachment, The summary of meanings should be determined. The Tathagata is the one whose causes of merit are similar, The two phrases "the roots of virtue are not exhausted" indicate permanent abiding, that is, in the realm of non-residue, the qualities will not be exhausted, but will always benefit sentient beings. The merits of samsara will be exhausted after the fruition has been extracted; the merits of hearers and self-realizers will also be exhausted in the realm of non-residue. Therefore, the one whose causes of merit are similar is not permanently abiding. But the Buddha, in the past as a Bodhisattva, did not dedicate all his generosity and other virtues for his own happiness, but dedicated them for the liberation of all sentient beings, so they will not be exhausted until that is accomplished, and also because he meditated equally with the realm of Dharma, therefore, the cause and effect are consistent, and the result will not be exhausted. As it is said in the Uttaratantra: Cause is endless and sentient beings are endless, Love and emanation and wisdom and endowed with excellence, Lord of Dharma, conquering the Mara of death, Because of no essence, the protector of the world is eternal.
Chinese
应当如此行持。因此，善根不应被浪费，因为先前所作一切善根的果报是永不间断的。以忍辱为庄严，是功德宝藏之基，以妙相好而庄严，具足诸相之花，行境：与忆念相符，见者无不悦意，以这六句词，显示了身之自性殊胜之处，显示了往昔恒常不断地利益众生。如果问：利益众生的身是怎样的？这便是在说明：那也是色身。总而言之：根本、差别、自性与，状态、作用皆圆满。其中，解释根本之因是：以忍辱为庄严，以忍辱之力，身量极其超胜，颜色和形状美丽且圆满，是因以忍辱为庄严之果。美丽本身就是庄严之意，是身自然成就的。这是因为舍弃了不合之品，如愤怒和怀恨，是奉行忍辱之因的果报。所谓“是功德宝藏之基”是解释差别的因，即身体的每个毛孔都能成就所有众生十倍又十倍的功德聚，等等，从无量无边的功德中，身体的各个部分和相好等各自成就。此处所说的“宝藏”是不可估量的意思。这个道理在《无尽慧所说经》中，从无尽精进的章节中可以理解。从自性的角度来说，所谓“以妙相好而庄严”，是指八十种随形好等等。所谓“具足诸相之花”，是指三十二种大丈夫相等等，显示了身自身自性的圆满。花开是与装饰相似的意思，装饰是彼之眷属，因此是使诸相美好的意思。行境与忆念相符，是状态圆满，无论是行走还是安住等等，无论做什么，既不太仓促，也不太迟缓等等，是他人所见不会产生不悦之过
English
It should be practiced in this way. Therefore, roots of virtue should not be wasted, because the results of all the virtuous deeds previously performed are never interrupted. Adorned with patience, it is the basis of the treasury of merit, adorned with excellent marks, possessing the flowers of the signs, the realm of activity: in accordance with mindfulness, all who see it are pleased. With these six phrases, the special nature of the body is shown, and it is shown that in the past, it constantly and continuously benefited sentient beings. If asked: What is the body that benefits sentient beings like? This is explaining: That is also a form body. In summary: Root, distinction, nature, state, and function are all perfect. Among them, explaining the cause of the root is: Adorned with patience, by the power of patience, the size of the body is extremely superior, and the color and shape are beautiful and perfect, which is the result of the cause being adorned with patience. Beauty itself is the meaning of adornment, which is the natural accomplishment of the body. This is because it has abandoned incompatible qualities such as anger and resentment, and is the result of practicing the cause of patience. The so-called "is the basis of the treasury of merit" is to explain the cause of distinction, that is, each pore of the body can accomplish ten times and ten times the accumulation of merit of all beings, etc., from immeasurable and boundless merit, the various parts of the body and the marks, etc., are each accomplished separately. Here, the so-called "treasury" means immeasurable. This principle can be understood in the Sutra Spoken by Inexhaustible Wisdom, from the chapter on inexhaustible diligence. From the perspective of nature, the so-called "adorned with excellent marks" refers to the eighty minor marks, etc. The so-called "possessing the flowers of the signs" refers to the thirty-two major marks, etc., showing the perfection of the body's own nature. The blooming of flowers is similar to decoration, and decoration is its retinue, so it means making the signs beautiful. The realm of activity is in accordance with mindfulness, which is the perfection of the state. Whether walking or dwelling, etc., whatever is done is neither too hasty nor too slow, etc., so that others do not see any unpleasant faults.
Chinese
沒有變異。見到沒有不和諧的是：身的事業圓滿，即逝去、安住、睡眠、乞食、觀看、說話等一切，從來沒有人覺得這是煩惱，也沒有其他人恐懼、悲傷、生起貪慾等。凡是見到或聽到與身相關的行為，都會引發信心、慈悲、出離心、精進、正確的智慧，以及平息痛苦等，只會成為他人行善的因，並引導他們心生歡喜。所謂不和諧，是指對該境不信任，或是見者自身生起煩惱的念頭。如是說：有情眾生若見到您，便會善巧地尋求殊勝士夫，僅僅見到便生起極大的信心，向您行禮。如此等等。對於以信心渴仰者感到非常歡喜，智慧不被壓制，力量不被踐踏。這三個詞語顯示了依靠什麼來利益眾生。來到導師面前有兩種心態：信心的心態和壓制的心態。有些信心是因過去的善根而生起，帶著懷疑而來，但也屬於信心。有些則是完全的信心而來，如此以信心渴仰而來，渴望獲得導師的佛法。所有這些，見到身相，聽到法語，都會極其歡喜，生起非常喜悅。以壓制的心態而來的也有兩種：想要以智慧來壓制的，如裸體外道、真實語者等；想要以身體力量來壓制的，如有害的夜叉、住在荒野者等，為了調伏他們。如來沒有不了解的，而且具有無邊的智慧，因為具有與根器相應而說法的無畏。因此，如來的智慧不會被他人壓制，如《投石經》所說。因為如來具有無邊的身力，所以如來的身力，沒有其他人的力量可以踐踏，意思是這樣。如來的身
English
There is no alteration. Seeing no disharmony is: the deeds of the body are perfect, namely, passing away, abiding, sleeping, begging for alms, looking, speaking, and so on. There is never anyone who thinks this is a affliction, nor do others fear, grieve, or generate desire, and so on. Whatever actions related to the body are seen or heard, all generate faith, compassion, renunciation, diligence, and correct wisdom, as well as pacifying suffering, and so on. They only become the cause for others to do good, and lead them to rejoice. What is called disharmony is: not trusting in that place, or the seer himself generating thoughts of affliction. Thus it is said: If sentient beings see you, they will skillfully seek the supreme person, and merely seeing you will generate great faith, and pay homage to you. And so on. For those who yearn with faith, there is great joy, wisdom is not suppressed, and strength is not trampled. These three words show what one relies on to benefit sentient beings. Coming to the teacher's presence comes with two intentions: the intention of faith and the intention of suppression. Some faith arises from past roots of virtue and comes with doubt, but it also belongs to faith. Some come with complete faith, and thus come with faith and yearning, desiring to obtain the Dharma of the teacher. All of these, seeing the body and hearing the speech, will be extremely joyful and generate great joy. Those who come with the intention of suppression are also of two kinds: those who want to suppress with wisdom, such as naked ascetics, speakers of truth, and so on; and those who want to suppress with physical strength, such as harmful yakshas, dwellers in the wilderness, and so on, in order to subdue them. The Tathagata has nothing that he does not know, and has boundless wisdom, because he has the fearlessness to speak the Dharma in accordance with the capacity. Therefore, the wisdom of the Tathagata is not suppressed by others, as stated in the "Stone Throwing Sutra." Because the Tathagata possesses boundless bodily strength, therefore the bodily strength of the Tathagata cannot be trampled by the strength of other beings, that is the meaning. The body of the Tathagata
Chinese
十力之安立，乃大乘之自性。从积累一切福德之等持经中广出。又，以信心信奉者，乃根器迟钝者，彼等以佛法之喜而喜悦。以“智慧不压倒”之句，使根器敏锐者，以见而获得等等而喜悦。对诸力无欺者，以具足十力之智慧故，任何他者皆不可摧毁。一切有情之导师，菩萨之父，圣者之王，趋入涅槃之城市者之商主。此四句，显示利益有情之事业为何。即为一切有情指示安乐之道或因，譬如某些恶趣有情，从身放光而息灭痛苦，生起信心而安置于善趣，善趣有情亦安置于布施、持戒等种种，次第令其成熟于三菩提。于彼等有情中，就进入乘之方面而言，后三者。其中，以菩萨之父而言，大乘中具佛种性，菩萨乃从佛法所生，以身语意和事业之门，与佛陀本身相似而住故，乃佛之子，如来乃彼之父，乃彼等获得功德之处故。圣者乃声缘之种性。入流果、一来果、不还果、声闻阿罗汉和独觉等等，彼等虽以佛法为生，然未至与如来相同之方向故，如普通百姓，故佛乃彼之王。商人中之首领，引导一切商人而行者乃商主，涅槃之城市乃三乘一切之所依，为欲往彼者无误引导故为商主，城市乃安住之处，即解
English
The establishment of the ten powers is the very nature of the Great Vehicle. It is extensively explained in the Samadhiraja Sutra, which gathers all merits. Furthermore, those who rely on faith are those with dull faculties, and they are delighted by the joy of the Dharma. The phrase "wisdom does not overwhelm" delights those with sharp faculties by enabling them to attain through seeing, and so forth. The powers are infallible because they possess the wisdom of the ten powers, and therefore cannot be overcome by anyone. The teacher of all sentient beings, the father of bodhisattvas, the king of noble beings, the leader of those who go to the city of Nirvana. These four phrases indicate what the activity of benefiting sentient beings is. That is, he shows all sentient beings the path or cause of happiness. For example, for some beings in the lower realms, suffering is pacified by the rays of light emanating from his body, and they generate faith and are placed in the higher realms. Those in the higher realms are also placed in various practices such as generosity and moral discipline, and are gradually matured in the three enlightenments. Among those sentient beings, considering those who have entered the vehicle, the latter three. Among them, the term "father of bodhisattvas" refers to those in the Great Vehicle who possess the Buddha-nature. Bodhisattvas are born from the Buddha's teachings, and because they abide in a manner similar to the Buddha himself through the doors of body, speech, mind, and activity, they are sons of the Buddha, and the Tathagata is their father, because he is the source from which they obtain their qualities. The term "noble beings" refers to those of the Hearer and Solitary Realizer lineages. Stream-enterers, Once-returners, Non-returners, Hearer Arhats, and Solitary Buddhas, etc. Although they live by the Buddha's teachings, they are like ordinary subjects because they have not reached the same direction as the Tathagata, therefore the Buddha is their king. The leader of merchants, the one who leads all merchants, is the caravan leader. The city of Nirvana is the object of all three vehicles. He is the caravan leader because he leads those who wish to go there without error. The city is a place of dwelling, that is, liberation.