Chinese
如是示現者：於一切有中輪迴時，福德智慧悉皆得無盡，方便智慧三摩地與解脫，以及一切功德成無盡藏。有者，即是生與生，於三界之一切有中，以業及願及三摩地，與自在之威力而輪迴轉生時，福德與智慧之二資糧，獲得無盡無竭，輾轉增上，且為從彼解脫有情所需，我於圓滿佛法之方便善巧，以及緣起，如是性，與利益有情之行三者皆善巧之智慧，於彼三者一切皆有寂止勝觀，及後得行所攝之差別，以及虛空藏與無垢之手印等無量三摩地，以及解脫者，即八解脫與三摩地等，從煩惱與所知與等持之障礙各別斷除，而領受解脫之智慧，以及從彼所生之喜宴，示現種種變化之嬉戲，以及其他一切功德之差別，願獲得無盡之寶藏。其中業之生者，真實者乃凡夫菩薩眾，其中亦有功德之聚，是思辨者們於劫之期間亦不能以分別心衡量者，又有聖者們以業自在之生者，總體而言僅是以業力而生，然彼與三摩地及自在之理，無需贅言有無限之智慧，願力之生雖非為心續所執持，然乃從智慧之威力所生，且行持具有智慧之事業。彼等之中，自在之生者之真實身，雖不於三界中輪迴，然彼之化身則示現如輪迴一般，其他則多於三界中產生。二資糧者，如是云：勝者慈氏云：菩提薩埵眾之資糧，福德智慧無可比，一者於輪迴中作增上，他者無有煩惱而轉，布施與戒律福
English
Thus showing: When revolving in all existences, may merit and wisdom be inexhaustibly attained. May skill in means, wisdom, samadhi, and liberation, as well as all qualities, become an inexhaustible treasury. Existence is birth and arising. In all existences of the three realms, by the power of karma, aspiration, samadhi, and mastery, when revolving and taking birth, may the two accumulations of merit and wisdom be inexhaustible, increasing more and more, and may I, for the sake of liberating sentient beings from them, be skilled in the means of perfecting the Buddha's Dharma, and may the wisdom skilled in the three—dependent arising, suchness, and the conduct of benefiting sentient beings—have the distinctions included in calm abiding and insight, and subsequent attainment practice. And may the immeasurable samadhis, such as the Space Treasury and the Stainless Seal, and the liberations, such as the eight liberations and the three samadhis, etc., from which each of the obscurations of affliction, knowledge, and absorption are separately abandoned, experience the wisdom of liberation, and may the joyous feasts arising from them show the play of various transformations, and may I obtain an inexhaustible treasury of all other qualities. Among them, the actual birth of karma is the ordinary bodhisattvas. Among them, there are accumulations of qualities that cannot be measured by the minds of thinkers even for eons. And even the births of noble ones who have mastery over karma are generally just births due to the power of karma. But with regard to that and samadhi and the way of mastery, there is no need to mention that there is infinite wisdom. Although the birth of aspiration is not held by the mind stream, it arises from the power of wisdom and performs actions with wisdom. Among them, the actual body of the one with the birth of mastery does not revolve in the three realms, but its emanations appear to revolve. The others mostly arise in the three realms. As for the two accumulations, as it is said: Victor Maitreya said: The accumulations of bodhisattvas, merit and wisdom are incomparable. One causes higher status in samsara, the other revolves without affliction. Generosity and discipline, merit
Chinese
如是所说。善巧方便者，以小集合成办大义，从小因产生大果，是圆满智慧的作用。此偈之义，广大且不可思议。如是安住于圣地，获得成就意之自性身，以及观见一切胜者之境等能力，因此瞻仰供养一切佛陀。示彼义者：一尘之上尘数刹，彼刹不可思议佛，佛子中央而安住，修持菩提行且观。于一尘之上，亦能得见与十方世界之尘数相等之佛刹，于彼刹土中，无数不可思议之佛陀，于诸佛之子菩萨众中央安住，如彼等一般，一同修持菩提行，并愿瞻仰圣容，聆听教诲。此处虽非于初得圣地之时，即能一时顿见如尘数之佛陀，然能于地之大小不定之时，随其所应得见佛陀与佛土，自此逐渐增长，终将获得无尽之增长。故虽非于初得初地之时，即能真实获得，然已加入如尘数佛土之行持。虽于相续中生起之方式如是，然于发愿之时，乃是从广大处修习，故此处仅述彼耳。如是三千大千世界入于芥子，一微尘能遍十方等，无有宽窄之禅定境界，乃是于第八地获得不生法忍时方能获得。以彼等之自在力故，如是无余一切方所中，于毛发许之空间内，具有三时之量之，佛陀之海与刹土之海，于劫海中行持且深入。
English
As it is said. Skillful in means is that a great purpose is accomplished with a small collection, and a great result arises from a small cause, which is the function of perfect wisdom. The meaning of this verse is vast and inconceivable. Thus, when one abides in the holy ground, one obtains the ability to accomplish the body of the nature of mind and to see all the realms of the victorious ones. Therefore, one beholds and makes offerings to all the Buddhas. To show that meaning: On one atom are atom-like fields, In those fields are inconceivable Buddhas, Abiding in the midst of the Buddha's sons, Practicing and beholding the practice of enlightenment. Even on one atom, one will see Buddha-fields equal to the number of atoms in the ten directions of the world. In those fields, countless inconceivable Buddhas abide in the midst of the Buddha's sons, the Bodhisattvas. Like them, together they also practice the practice of enlightenment, and I pray to behold their forms and listen to their teachings. Here, although it is not that one immediately sees as many Buddhas as there are atoms in the fields upon first attaining the holy ground, one is able to see Buddhas and Buddha-fields as appropriate, regardless of the size of the ground. From there, it gradually increases and one will obtain endless increase. Therefore, although one does not actually obtain it immediately upon attaining the first ground, one is engaged in practices like the number of atoms in the fields. Although the way it arises in the continuum is like that, when making aspirations, one trains from a vast place, so only that is mentioned here. Thus, the three thousand worlds entering a mustard seed, and one atom being able to pervade the ten directions, etc., the realm of samadhi without wide or narrow, is when one obtains tolerance of the unborn dharma on the eighth ground. By the power of those, thus, in all directions without exception, in the space of a hair's breadth, with the measure of the three times, the ocean of Buddhas and the ocean of fields, practicing and deeply entering into an ocean of kalpas.
Chinese
就像一个微尘中显现众多佛土一样，在所有无余且无遗漏的各个方向，仅在毛发尖端大小的范围内，就有三时（过去、现在、未来）的无量佛陀，数量之多无法计数，犹如大海。他们各自都带着自己的佛土，佛土如大海般无尽。每一个佛土，都经历着如大海般无尽的劫数。我也在每一个佛土中行持菩萨的行径，完全进入其中，愿我能见到并从中解脱。有些注释中，将“毛发尖端大小的范围”解释为“在孩童的道路上”，并解释为不净的国土，或者仅仅解释为赡部洲等等，因为解释不妥，所以没有采纳。在一个微尘中显示佛土，就像在梦中，狭小的房间里，大象群和森林等安乐地嬉戏显现，醒来时也能回忆起。又像在一个水器中，日月星辰、国土等，在水中显现倒影一样。这只是心的显现，以及缘起的威力，如此显现并不矛盾。因为瑜伽的威力和力量不可思议，所以应当相信。比秘密不可思议更甚的是，世间怙主救护者说：“禅定、业、龙族以及佛陀自性伟大者，有四种不可思议。”这表明，禅定者的禅定之力，业力之力，龙王的幻变，以及佛陀的力量都是不可思议的。这完全圆满成就，正如其所是，是达到法云地之前的功德。相应或开始，是不动地之前。进入所有佛陀的教言是：一语支分如海之音声，诸佛皆具妙音支分圆满，随众生之所思如是应声，恒常入于佛陀之圣言。如来若以一语宣说，亦是支分如海，语之自性圆满且唯圆满，种类不同犹如大海般广大。
English
Just as a single dust mote displays many Buddhafields, likewise, in all directions without remainder or omission, within the space of a hair's tip, there are measureless Buddhas of the three times (past, present, and future), countless like the ocean. Each of them is with their own Buddhafields, the Buddhafields are inexhaustible like the ocean. Each of those, even for a time of kalpas as inexhaustible as the ocean, I also practice the conduct of a Bodhisattva in each Buddhafield, and fully enter into them, may I see and be liberated from them. Some commentaries explain "the space of a hair's tip" as "on the path of a child," and explain it as an impure land, or only as Jambudvipa, etc. Because the explanation is not appropriate, it is not adopted. Showing the Buddhafield in a single dust mote is like in a dream, in a narrow room, a herd of elephants and forests, etc., appear to be happily playing, and can be remembered even when awake. It is also like in a water vessel, the sun, moon, stars, countries, etc., appear as reflections in the water. This is only a manifestation of the mind, and the power of dependent origination, so such manifestations are not contradictory. Because the power and strength of yoga are inconceivable, one should believe it. Even more than the inconceivable secrets, the protector of the world said, "Meditation, karma, nagas, and the great ones who are the nature of the Buddhas, are said to be four inconceivables." This shows that the power of the meditation of meditators, the power of karma, the transformation of the Naga King, and the power of the Buddhas are all inconceivable. This is perfectly accomplished, just as it is, and is the merit up to the Dharmamegha Bhumi. Corresponding or beginning, is up to the Achala Bhumi. Entering all the teachings of the Buddhas is: One speech, branch like the ocean of sound, all Buddhas have perfect and complete branches of melodious sound, according to the thoughts of all beings, so may I always enter the speech of the Buddha. If the Tathagata speaks only one word, it is also a branch like the ocean, the nature of speech is complete and only complete, and the types are different and vast like the ocean.
Chinese
转变为无量音声，以意义、词句、声音和音调的无量性而显现。如是说：对于具有各种意乐的众多眷属所居住之处，当宣说一句教言时，所有声音都会理解成多种，所有众生都会领悟到“这是为了我”，从这之中有什么比这更稀奇的呢？从这之中有什么更令人惊叹的呢？此外，那（佛陀）是所有胜者佛陀的语调之支分，远离一切过失且完全清净，并且安住于一个本体中，无论想要听闻何种法，以及以何种法调伏的众生，那音调都会如其所愿地进入。正如一个佛陀的一句教言具备这样的特点一样，所有导师的一切教言也都与之相同。对于如此的佛陀的一切教言，我恒时听闻，不忘失地忆持，并且我的语言也以与胜者的教言相符且相同的方式行持。这（愿望）究竟的时刻如前所述，最初获得是在善慧地，在那里据说获得了四种各别正知，这是一个要点。在这里为了容易理解而说，当向一位佛陀听闻佛法并理解其意义时，仅仅在同一时刻，向许多其他佛陀听闻佛法并忆持词句，以及思维其意义，彼此之间不会造成障碍，并且毫不费力地同时听闻、同时忆持、同时思维。现在，从“三时逝去的诸位胜者”到“我前往所有怙主尊前”之间，是与安住于补处之地的那些人的功德相关的愿文，关于这补处之地，在密咒乘等其他一些论典中，有说是第九地等的各种说法，但在这里是指灌顶为补处，应当了解是第十地。那有六种自在，即自在地宣说佛法，自在地掌握时间，自在地显现，自在地游行，自在地拥有刹土，自在地行事业。第一种是：三时逝去的诸位胜者。
English
It transforms into immeasurable sounds, manifesting through the immeasurability of meaning, words, sounds, and tones. It is said thus: In the place where numerous retinues with various inclinations reside, when a single teaching is uttered, all sounds will be understood as manifold, and all beings will realize, "This is for me." What could be more wondrous than this? What could be more amazing than this? Furthermore, that (Buddha) is a limb of the voice of all Victorious Buddhas, free from all faults and perfectly pure, and abiding in a single essence. Whichever Dharma one wishes to hear, and whichever beings are to be tamed by it, that tone will enter as they wish. Just as a single teaching of one Buddha possesses such qualities, so too do all the teachings of all guides. To all such teachings of the Buddha, may I always listen, remember without forgetting, and may my speech also act in accordance with and in the same manner as the teachings of the Victorious Ones. The ultimate time for this (wish) is as before, and the initial attainment is on the Bhadramati (Good Intelligence) ground, where it is said that the four individual perfect knowledges are attained, which is a key point. To put it simply here, while listening to the Dharma from one Buddha and understanding its meaning, at that very same time, listening to the Dharma from many other Buddhas and remembering the words, and contemplating its meaning, there is no obstruction between them, and without difficulty or effort, one simultaneously hears, simultaneously remembers, and simultaneously contemplates. Now, from "All the Victorious Ones who have passed through the three times" to "I go before all the Protectors," is a prayer related to the qualities of those who dwell on the ground of the Regent, and regarding this ground of the Regent, in some other treatises such as the Mantra Vehicle, there are various explanations such as the ninth ground, but here it refers to being empowered as the Regent, and it should be understood as the tenth ground. There are six freedoms there, namely the freedom to teach the Dharma, the freedom over time, the freedom to see, the freedom to roam, the freedom to possess Buddha-fields, and the freedom to perform deeds. The first is: All the Victorious Ones who have passed through the three times.