Chinese
彻底转动轮番的仪轨，那些的语调无尽，以智慧的力量我也彻底进入。祈愿过去、现在、未来三时中来临和将要逝去的一切诸佛，为了解脱有情众生，彻底转动法轮的仪轨，那些佛陀的语调，无尽的佛法，以自己获得智慧之力的力量，我也能一同彻底进入那语调的事业。这里，之前的“一句”等是就听闻佛法而言的，而这里是就获得与佛陀的语调和本体一半融合而言的。因此，十地自在者说法，那也是转动佛陀的法轮，对于佛陀面前的一切说法者，菩萨的事业也会进入，如同为了一个目的而将智慧和意愿凝聚在一起的军队等行为一样。这里的“彻底进入”是指融合，如同河流汇入大海一样，如果仅仅解释为听闻语调，则与之前重复。第二，未来一切劫我也能进入，以一瞬间我也能进入，无论劫是过去现在未来三时之量，都能以瞬间的部分进入而行持。未来无量劫中，在如虚空般遍布的无边世界中，无论有多少法生起，都能以智慧进入，如同以神通了知一样，如同如来们所知一样，我也能以一瞬间的智慧进入，以一个智慧同时了知一切时的一切事物，如此发愿。无论过去的一切劫，以及现在和未来将要发生的，与三时等量的劫，都能以能进入和转变一瞬间一部分的力量，从一个劫到无边劫之间，如何合适就如何进入瞬间之中，从而行持菩提之行。这是在获得自在时，将一个劫或多个劫汇聚于一瞬间，
English
Thoroughly turning the round of rituals, those tones are inexhaustible, with the power of wisdom I also thoroughly enter. May all the Buddhas who have come and will pass away in the three times, for the sake of liberating sentient beings, thoroughly turn the round of the Dharma wheel, those Buddhas' tones, the endless Dharma, with the power of my own wisdom, may I also thoroughly enter together into that tone's activity. Here, the previous "one sentence" etc. is in terms of hearing the Dharma, while this is in terms of obtaining a fusion with the Buddha's tone and half of the essence. Therefore, the one who has mastery over the ten grounds teaching the Dharma, that is also turning the Buddha's Dharma wheel, and for all those who teach the Dharma in front of the Buddha, the Bodhisattva's activity will also enter, just like the actions of an army etc. that gathers wisdom and intention together for one purpose. Here, "thoroughly enter" means fusion, like a river flowing into the ocean, if it is only explained as hearing the tone, then it is a repetition of the previous one. Second, I can also enter all future kalpas, with one moment I can also enter, no matter how much the kalpa is the measure of the three times of the past, present and future, it can be entered and practiced with a part of the moment. In the infinite worlds that pervade like space in the infinite future kalpas, no matter how many dharmas arise, they can be entered with wisdom, just like knowing with clairvoyance, just like the Tathagatas know, I can also enter with the wisdom of one moment, with one wisdom simultaneously knowing all things of all times, so I wish. No matter all the past kalpas, and the present and future that will happen, the kalpas equal to the three times, with the power to enter and transform a part of a moment, from one kalpa to infinite kalpas, how appropriate to enter the moment, so that the practice of Bodhi can be practiced. This is when you get freedom, gathering one or many kalpas into one moment,
Chinese
每一個剎那也能夠示現眾多劫，譬如說，在眾生共同的根本顯現中，對於顯現為一個剎那或一個須臾等的那個時間，菩薩自己本身的顯現中，也能夠不違背地顯現劫和剎那，並且以變化的力量，在這個世界的處所和，其他十方眾多的世界中，也實際體驗到對於那個和那個的眾生的一切眾多劫，在那樣的時間裡，因為行持佛法而圓滿資糧並且清淨了障礙。一個剎那間，也能夠享用必須要成辦到無數劫之間的積聚資糧。也有享用的對象可以享用，也能夠積聚和享用。而且，在那個共同的根本顯現中，雖然有眾多劫，但也不一定會持續很久，因為能將劫收攝為剎那。並且因為體驗眾多劫的事業，也能夠在一個須臾間成就，一次僅僅一個須臾的事業，也能夠承擔一個劫或眾多劫。這樣一來，以通達一切時間都是平等性的智慧，沒有長短時間的區別而行持，這個必要是，因為剎那也有無限的餘裕可以作為，而且劫也不需要等待很久。因為擔心在短時間內無法成就廣大的事業，而變得心煩意亂，以及廣大的事業因為持續很久而感到疲憊和厭倦的對治品。第三個是： 於三世逝世之人獅子， 彼等一剎那我所見。 對於在三世中出現並且逝世的人獅子薄伽梵是誰，那些全部在一個剎那一個時間裡，沒有遺漏地我親眼看見，時間也不是短暫的而是恆常看見。第四個是： 恆常彼等之行境， 幻化之解脫以力入。 恆常那些佛的行境，也就是所證悟的對境和能證悟的智慧，以及那些的解脫和，不可思議的神變變化中進入。以什麼樣的方式進入呢？進入於等持的智慧，如來藏離戲論
English
Each moment can also show many eons. For example, in the common fundamental appearance of sentient beings, for that time that appears as a moment or a short while, in the appearance of the Bodhisattva himself, eons and moments can appear without contradiction. And with the power of transformation, in this realm and in many realms of the other ten directions, one also actually experiences many eons for all the sentient beings of that and that, and in that amount of time, one perfects the accumulations and purifies the obscurations by practicing the Dharma. In a single moment, one can also enjoy the accumulation of merit that must be accomplished for countless eons. There is also an object to be enjoyed, and one can also accumulate and enjoy. Moreover, in that common fundamental appearance, although there are many eons, it is not necessarily long-lasting, because one can condense eons into moments. And because one experiences the activities of many eons, one can also accomplish them in a short while, and a single activity of a short while can also sustain an eon or many eons. In this way, with the wisdom that realizes all times as equality, one acts without distinguishing between long and short times. The necessity of this is because there is also infinite leisure to act in a moment, and one does not have to wait long for an eon. It is an antidote to becoming flustered because of worrying that one cannot accomplish great deeds in a short time, and to becoming tired and weary because great deeds take a long time. The third is: "The lions of men who have passed away in the three times, I see them in a single moment." Whoever the lions of men, the Bhagavad-bhagavats, who have appeared and passed away in the three times, all of them I see directly in a single moment, at one time, without omission, and I always see them, not for a short time. The fourth is: "Always in their field of activity, One enters by the power of liberation that has become illusion." Always in the field of activity of those Buddhas, that is, the object to be realized and the wisdom that realizes, and the liberation of those, and the inconceivable magical transformations, may one enter. How does one enter? One enters into the wisdom of equipoise, the Tathagatagarbha, free from elaboration.
Chinese
以一切种类如幻之智慧现量证悟之力，后得之智慧转为如幻显现，如是之等持力，从众多遮障之差别中解脱，以解脱之力量，能随所欲转变，且以行持之方式。此乃就意义而言，确定是与佛陀行事业相同之义。第五：无论过去、现在、未来三时之刹土庄严，彼等皆于一微尘之上显现成办。如是无余一切方所，于诸佛之刹土庄严而入。无论是过去、现在、未来三时所出现之佛刹庄严，彼等一切，以信心、愿力、神通之力，于一极微尘之上，即于处所，显现成办，如于一微尘之上成办一般，于无余一切方所，于一切微尘之上，诸佛之刹土成办庄严，成为悦意，且入于一切种类之庄严差别之中。此处之“入”是指，进入能够示现如是刹土之事业中。于一微尘之上示现一切三时之刹土，是从最小之基础和最大之庄严之极端开始把握，因此，一般之庄严也是，从二微尘之庄严开始，到三时之刹土之间，示现种种。以彼为代表，依次类推，于每一缕阳光之微尘上，也如是示现三时之刹土等，或于每一粒沙子，或于每一根毛发，或于稻米等每一粒谷物，或于每一棵草，或于每一棵小树，或于每一片叶子，或于每一朵花，或于每一个果实，或于每一个房屋，如是类推，或于每一由旬，或于每一俱卢舍，或于每一座山，或于每一座城市，或于每一大洲，或于每一世界，或于每一三千大千世界等之间，也如是示现，且于各自各自对等之处，于一世界之中，于处所不异处，不同之世界也是，众多相等之世界于一处示现，大之基础被小所遍及也是不可思议。
English
Through the power of directly realizing all phenomena as illusion-like wisdom, the subsequent wisdom transforms into an illusion-like appearance, and from the strength of such samadhi, one is liberated from many differences of obscurations, and through the power of liberation, one can transform into whatever one desires, and through the manner of conduct. This, in terms of meaning, is definitely the meaning of acting in the same way as the activities of the Buddhas. Fifth: Whatever are the arrangements of the Buddha-fields of the three times, may they be manifestly accomplished upon a single atom. In this way, in all directions without exception, may one enter into arranging the fields of the Victorious Ones. Whatever arrangements of the Buddha-fields have occurred, are occurring, and will occur in the three times, all of them, through the power of faith, aspiration, and miraculous abilities, are manifestly accomplished upon a single atom, that is, in that place. Just as it is accomplished upon a single atom, in all directions without exception, upon all atoms, the fields of the Victorious Ones are accomplished and arranged, becoming pleasing, and may one enter into all kinds of differences of ornaments. Here, "enter" means to enter into the activity of being able to show such a Buddha-field. Showing all the Buddha-fields of the three times upon a single atom is grasping from the extreme of the smallest basis and the largest arrangement. Therefore, in general, the arrangement is also, starting from the arrangement of two atoms, showing various things up to the Buddha-fields of the three times. Representing it in that way, applying it in order, on each ray of sunlight, one also shows the Buddha-fields of the three times and so on in that way, or on each grain of sand, or on each strand of hair, or on each grain of rice and so on, or on each blade of grass, or on each small tree, or on each leaf, or on each flower, or on each fruit, or on each house, applying it in that way, or on each yojana, or on each krosha, or on each mountain, or on each city, or on each continent, or on each world, or on each three-thousandfold great thousand world and so on, one also shows it in that way, and in each and every equal place, in one world, in a place that is not different, different worlds are also, many equal worlds are shown in one place, and the great basis being pervaded by the small is also inconceivable.
Chinese
也示现，示现遍布三千一个四洲的世界，遍布一个赡部洲，遍布一个城市，遍布一个身体，遍布一根头发，乃至遍布一个微尘。又，被包含在另一个微尘中的那个，也能压倒其他众多三千世界，并且在其他地方也无有 निश्चित 的时间而示现，将过去转变为未来，将未来转变为过去等等，仅仅会发生不可思议的种种变化。第六是：无论未曾降临的世间明灯们，那些依次圆满菩提转法轮，示现寂灭彻底寂静之边际，我前往所有怙主之处。无论未曾降临的，使世间显现光明的佛陀明灯们，不紊乱地行持各自事业的所有次第，示现成佛，转法轮，示现寂灭，获得彻底寂静痛苦之边际之方式的，我于同一时间前往所有那些怙主佛陀之处，即前往、到达并前往。这是发愿，成佛等三种事业是代表，在所有示现佛陀事业的场合，都前往那里，做什么呢？做供养，示现神变，以佛法调伏众生，请问佛法之义等等，总之是做佛陀一切事业的助手。实际上，如果从自己新近现证圆满成佛的角度来说，就只会变成事业和事业相同，即使是安住于十地的时候，也是在佛陀所调伏的对象中变成佛陀而示现佛陀的事业，即使不示现为佛陀，也会成为其他佛陀所作事业的作者。根本的第三，对于共同和不共同二者都适用的，其他种类的愿文的开示中，以修行为主的是力量的愿文，以利益为主的是不可思议的愿文，最终的愿文是无与伦比地合一。
English
Also shows, showing a world covering three thousand one four continents, covering one Jambudvipa, covering one city, covering one body, covering one hair, and even covering one dust particle. Moreover, that which is contained in another dust particle can also overwhelm many other three thousand worlds, and in other places it also shows without a निश्चित time, transforming the past into the future, transforming the future into the past, etc., only inconceivable changes will occur. Sixth is: Whatever world lamps that have not yet come, those who successively complete Bodhi turn the wheel of Dharma, show the boundary of Nirvana and complete tranquility, I go to the place of all protectors. Whatever Buddhas, the lamps of the world that have not yet come, who illuminate the world, practice without confusion all the order of their respective deeds, showing enlightenment, turning the wheel of Dharma, showing Nirvana, and obtaining the way to the end of complete tranquility and suffering, I go to all those protector Buddhas at the same time, that is, I go, arrive, and go. This is the aspiration, the three deeds such as becoming a Buddha are representative, and in all occasions of showing the deeds of the Buddha, I go there, what do I do? Making offerings, showing miracles, subduing sentient beings with the Dharma, asking about the meaning of the Dharma, etc., in short, being an assistant to all the deeds of the Buddha. In fact, if from the perspective of one's own newly manifested complete enlightenment, it will only become the same as the deed and the deed, even when residing in the tenth bhumi, it is also becoming a Buddha among those who are tamed by the Buddha and showing the deeds of the Buddha, even if it does not show as a Buddha, it will also become the author of the deeds done by other Buddhas. The third of the root, in the teaching of other kinds of aspirations that apply to both common and uncommon, the aspiration of power is the main practice, the aspiration of inconceivable is the main benefit, and the ultimate aspiration is to be unparalleled and unified.