English
Pawo! Immeasurable wisdom, inconceivable eloquence, perfectly pure speech, melodious voice, a body that one never tires of looking at, a body without equal—these six phrases reveal the means of accomplishing the welfare of others. Among these, the activity of mind is: immeasurable wisdom, because knowing all sentient beings' realms, inclinations, faculties, and habitual tendencies, therefore, when engaging in activities for the benefit of others, there are no errors in timing or method. The activity of speech is: inconceivable eloquence, wherein, relying on letters means that relying on a single word, using other different words to express it, even if taught for immeasurable eons, it would not be exhausted; relying on meaning means that for immeasurable eons, countless sentient beings, using only different meanings, ask at the same time, and only at that same time, various different languages, various different expressions arise effortlessly, and answers are given without confusion; with just one language, one can also answer countless individual meanings; with countless languages, one can also cause the wisdom of a single disciple to increase limitlessly. Therefore, eloquence is teaching the Dharma, and inconceivability is the wonderful and extraordinary way of teaching. Perfectly pure speech means abandoning the faults of speech, such as lying, and the faults of sound, such as unpleasant sounds, and the faults of action, such as causing displeasure, etc., and the faults of effort, such as being too fast, etc., abandoning all faults of speech and being perfectly pure. From the aspect of the qualities of speech, it is a melodious voice, according to the Hinayana view, the voice has five branches, according to the Mahayana view, it has sixty branches, etc. The activity of body is: a body that one never tires of looking at, because the beauty of each part and subtle part of the body surpasses all the beauty of the three realms, so one never gets tired of looking. A body without equal means that for those belonging to the three realms and six realms, and the four modes of birth, what need is there to mention anything more excellent than the Blessed One's body color and form? No equal or comparable thing can be found. Not stained by desires, not closely stained by forms, not mixed with the formless—these three phrases reveal the state in which the Blessed One abides.
Chinese
而且不住于三界，安住于法界。于三界中行事时，亦不为三界之过失所染污。于欲界中作有情之利益时，不为欲乐所染，亦不为损害之心所染。于色界及无色界中行事时，不为彼等之禅定之过失，贪爱，见，慢，疑等所染污。彼等欲界色界等与身语相关，故可比照说不为彼等所染。然于无色界中，无有染污之理，故说不相杂。于无色界中，若依唯是无色之理，则如其声而连结。若依有色之理，则彼极微细，故如是解释不相违。从蕴等中完全解脱，不与界等相应，断绝生处等，此三句显示于作有情利乐时，不执着于任何事物。蕴等是屡屡生起之自性，如来无有生，故从彼等之中完全解脱。界等是识取对境生起之门，断除依赖于对境与识之烦恼，故不与界等相应。生处是从见等生起之因之门而安立，断除依赖于彼等之烦恼，故断绝生处。总而言之，就究竟意义而言，是超越蕴界生处之智慧身。现在宣说以断除与智慧作利生之方式，从彼等断绝结缚，从一切痛苦中解脱，从贪爱中解脱，超越瀑流。以四句首先显示以何种断绝之方式作有情之利益。若总摄一切烦恼，则与对境相遇是结缚之自性贪爱，未相遇是完全痛苦之自性瀑流。而且，以断绝结缚之故，即是从贪爱中解脱。以从完全痛苦中解脱之故，即是超越瀑流。如是连结，其中结缚是未解脱缠缚之义，断绝彼等则
English
Moreover, not abiding in the three realms, but dwelling in the realm of Dharma. When acting in the three realms, not being tainted by the faults of the three realms. When benefiting sentient beings in the desire realm, not being tainted by desire, nor by the mind of harm. When acting in the form and formless realms, not being tainted by the faults of their meditative states, attachment, views, pride, doubt, etc. Those desire and form realms are related to body and speech, so it can be said that they are not tainted by them in the same way. However, in the formless realm, there is no way to be tainted, so it is said to be unmixed. In the formless realm, if based on the principle of being only formless, then connect as it sounds. If based on the principle of having form, then it is extremely subtle, so such an explanation is not contradictory. Completely liberated from the aggregates, not associated with the realms, severing the sources of birth, these three sentences show that when benefiting sentient beings, not being attached to anything. The aggregates are of the nature of arising again and again, the Tathagata is without birth, so completely liberated from them. The realms are the gate of consciousness grasping objects, having abandoned the afflictions that rely on objects and consciousness, so not associated with the realms. The sources of birth are established from the gate of the cause of arising from seeing, etc., having abandoned the afflictions that rely on them, so severing the sources of birth. In short, in the ultimate sense, it is the wisdom body that transcends the aggregates, realms, and sources of birth. Now, explaining the way of benefiting beings with abandonment and wisdom, from them severing the knots, liberating from all suffering, liberating from craving, crossing the streams. The four sentences first show with what kind of abandonment one benefits sentient beings. If all afflictions are summarized, then meeting with objects is the nature of knots, craving, and not meeting is the nature of complete suffering, the streams. Moreover, because of severing the knots, one is liberated from craving. Because of liberating from complete suffering, one crosses the streams. Connecting in this way, among them, knots are the meaning of being bound without liberation, severing them then
Chinese
断除对身体和受用等所遇之境的贪恋，彻底的苦恼是针对未遇之境而心怀烦恼，大多时候都在使用，这就是舍弃。因此，贪恋是三界所包含的贪恋。河流就像河流一样，朝着持续的方向流淌，烦恼使心不由自主地被带走。这也有四种：欲贪、有贪、无明和见河。圆满的智慧，安住于过去、未来和现在诸佛世尊的智慧中，不住于涅槃，安住于真实之边。这四句中的第二句，是说以何种智慧来利益众生。智慧有三种：以遍知一切相的智慧，了知一切所知；以无差别智，视一切佛皆为平等性；以不住智，不住于轮回与涅槃之边，而安住于真实之边。这些也按顺序对应。从第一个角度来说，智慧是圆满周遍于三时所知的一切坛城。过去、未来和现在一切佛的智慧，就是一个佛的智慧。一个佛的智慧，也就是三时一切佛的智慧，因此是无差别智。不住于涅槃，就是不住于涅槃之边的低劣涅槃，不住于断绝利他之界的法界。真实之边，就是唯有真实之边，即如是性、法界、极度清净的法身所安住之处。这显示了不住于轮回，所以这两者合起来就是不住涅槃。所谓安住于观照一切众生的地上，是总摄一切意义的词语。如来三身中，法身是观照一切众生之法性为自性，且无动摇地安住其中；报身是清净有情大菩萨们的心之境。
English
Cutting off attachment to objects encountered, such as body and possessions, and completely suffering is aiming at objects not encountered and being greatly afflicted by disturbing emotions, which is mostly practiced, and that is abandonment. Therefore, craving is the craving encompassed by the three realms. A river is like a river, flowing in a continuous direction, and disturbing emotions involuntarily carry the mind away. There are also four types: desire, existence, ignorance, and the river of views. Perfected wisdom, abiding in the wisdom of the Buddhas, the Bhagavat, past, future, and present, not abiding in Nirvana, abiding in the edge of reality. The second of these four sentences shows how sentient beings are benefited by what kind of wisdom. There are three kinds of wisdom: with the wisdom of knowing all aspects, knowing all knowable things; with the wisdom of knowing without difference, seeing all Buddhas as equality; with the wisdom of non-abiding, not abiding on the edge of samsara and nirvana, but abiding on the edge of reality. These are also applied in order. From the first point of view, wisdom is completely pervasive in all the mandalas of knowable things of the three times. The wisdom of all Buddhas, past, future, and present, is the wisdom of one Buddha. The wisdom of one Buddha is also the wisdom of all Buddhas of the three times, so it is the wisdom of non-difference. Not abiding in Nirvana means not abiding in the inferior Nirvana on the edge of Nirvana, not abiding in the realm of Dharma that cuts off the benefit of others. The edge of reality is only the edge of reality, that is, the thusness, the realm of Dharma, the extremely pure Dharmakaya abides. This shows not abiding in samsara, so the combination of these two is non-abiding Nirvana. The so-called abiding on the ground of seeing all sentient beings is a word that summarizes all meanings. Among the three bodies of the Tathagata, the Dharmakaya is the nature of seeing the Dharma nature of all sentient beings as its own nature, and abiding in it without moving; the Sambhogakaya is the realm of the minds of pure sentient great bodhisattvas.
Chinese
觀察調伏，由說法者安住，以及至尊的化身，是為了使聲聞等以及各自的凡夫，完全清淨智慧之眼者，解脫心續。安住在觀察他們根器與意樂之處或地上。因此，這個後面的隨念是，恆常安住，以及身的自性，以及所依，以及事業，以及方便，以及處所，以及無染著，以及捨棄，以及以何種智慧作利益有情之事，總之以九個義項總攝。這些是佛陀薄伽梵身之廣大功德圓滿者。所謂「沒有以上所說的一切功德，唯有如來才具有的偉大之處。」意思是說，可能有微小的同類，但完全沒有其他。這些是解釋憶念佛陀的意義，最初的九個隨念，是由聖者無著兄弟二人所宣說，後面的隨念，是如論師世親所作的解釋那樣，聚集且清楚地宣說。第二，憶念法的經中，「聖法是」等語，應當按照教法、證法和寂滅之法三者各自的情況來理解。最初的善，是在最初聽聞的時候，生起確定意義且深信不疑的信心；中間的善，是在思維的時候，知道從法中獲得如所說的利益和果報而感到高興；最後的善，是在修習的時候，成為毫不顛倒地證悟真如的智慧之因。意義殊勝是，不混淆地顯示世俗諦和勝義諦。語句殊勝是，容易理解、容易掌握、容易說、悅耳動聽。不混雜是，具有不與其他外道等相同的功德，即具有微細的無常、有為的痛苦、無我等。完全圓滿是，不是像對治欲界煩惱那樣的暫時對治，而是捨棄三界所有的煩惱。完全清淨是，自性清淨的法界體性，以及緣於此的
English
Observing and subduing, residing by the Dharma teachers, and the supreme emanation body, are for the sake of liberating the mind stream of those who are Shravakas and so forth, and each of the ordinary beings, who have completely purified the eye of wisdom. They reside in the place or land where they observe their faculties and inclinations. Therefore, this latter recollection is: constantly abiding, and the nature of the body, and what it relies on, and the activity, and the means, and the place, and non-attachment, and abandonment, and with what kind of wisdom one does the benefit of beings, in short, it is summarized by nine topics. These are the perfectly complete qualities of the great body of the Buddha Bhagavan. The saying, "There are no qualities mentioned above, only the greatness that the Tathagata possesses," means that there may be small similarities, but there is completely nothing else. These are the explanations of the meaning of recollecting the Buddha. The first nine recollections were explained by the two brothers, the noble Asanga and Vasubandhu, and the latter recollection was explained by the master Vasubandhu, gathering and clearly explaining it. Second, in the sutra of recollecting the Dharma, the words "The holy Dharma is" and so on, should be understood according to the three kinds of Dharma: the Dharma of scripture, the Dharma of realization, and the Dharma of peace. The initial virtue is, at the time of first hearing, generating faith that ascertains the meaning and is free from doubt; the intermediate virtue is, at the time of thinking, rejoicing upon realizing that one has obtained the benefits and fruits as described in the Dharma; the final virtue is, at the time of meditating, being the cause of wisdom that realizes suchness without any inversion. Excellent meaning is, showing the conventional truth and the ultimate truth without confusion. Excellent words are, easy to understand, easy to grasp, easy to speak, and pleasing to the ear. Unmixed is, possessing qualities that are not shared with other non-Buddhists and so forth, that is, possessing subtle impermanence, the suffering of conditioned existence, selflessness, and so forth. Completely perfect is, not like a temporary antidote to the afflictions of the desire realm, but abandoning all the afflictions of the three realms. Completely pure is, the nature of reality, the Dharmadhatu, which is naturally pure, and the