English
To be born as desired, and to have self-mastery over the place where one will be born, that is, to take birth in any place one desires. Fourth, in all of these, one will also remember one's previous lives, and one will not forget generating bodhicitta and practicing the Dharma. Fifth, one will be able to directly meet the nirmanakayas of the Buddhas. Sixth, similarly, one will definitely obtain the supreme Mahayana teachings from those Buddhas. Seventh, one will definitely hold perfect faith in the teacher and the Dharma, thus abandoning doubt. Eighth, one will not need others to explain and show the Dharma that one has heard, but one will be able to distinguish between the provisional and the definitive through one's own power, and one will have the wisdom to understand the meaning. Ninth, one will obtain two doors, of which the door of samadhi is the nine samadhis that possess the unique characteristics of the Mahayana itself. Because the infinite samadhis such as the Akashagarbha and others arise in dependence on these, they are called doors. Dharani are four, namely the dharani of patience, the mantra, the Dharma, and the meaning, or there are two, namely the dharani of words and the dharani of meaning. That is, it is the ability to remember infinite words and meanings without effort, and its door is also the wisdom obtained through the dharani mantra itself. Tenth, to quickly attain enlightenment, through this door of practicing the dharani mantra, without relying on other efforts, one will purify immeasurable obscurations and complete many accumulations, and therefore one will be very close to attaining the unsurpassed perfect enlightenment of Buddhahood. If a Bodhisattva is sharp-witted and has attained a great accumulation path, then by practicing this dharani, these ten benefits will be accomplished in this very life, and other real benefits will be obtained, and the power to take birth as one wishes will be obtained. Although one will not attain actual enlightenment in this life, in general, the path that originally required many eons to traverse can be completed in a short time through the power of the dharani, therefore one can obtain the Dharma that is close to enlightenment. If we consider the case of a dull-witted person, the first two in this life, the middle
Chinese
或者七世之后，或者最后在接近最终状态的时候应用。这样讲的。因此，总的意义是：在入定的时候修持这个陀罗尼之门，在出定的时候修学菩萨的普遍行为，特别是抄写、供养这部经等九种行为，那么就能舍弃八种障碍之法，获得十种利益。这就是说，这里不仅是这样，也顺便显示了一切特殊陀罗尼经的利益。第二品经文所表达的内容非常广泛，讲述的方式非常奇妙，而且对于生起对佛法的信心也具有很大的必要。因此，这部经的注释，既有学者的美妙之作，也有大乘经庄严论中对此进行阐释的注释中的精华，并且也用自己的智慧能力稍微加以发挥，进行了恰当的阐述。吉祥！校对完毕！
English
or seven lifetimes later, or finally applied at a time close to the ultimate state. That's how it's explained. Therefore, the summarized meaning is: in meditative equipoise, practice this door of the dharani, and in the post-meditative state, study the general conduct of a Bodhisattva, and in particular, writing, offering, and giving this sutra, etc., with nine practices, then you can abandon the eight obstructing dharmas and obtain ten benefits. That is to say, not only here, but also incidentally showing the benefits of all special dharani sutras. The content expressed in the second chapter of the sutra is very broad, the way of explaining is very wonderful, and it is also very necessary for generating faith in the Dharma. Therefore, the commentary on this sutra includes both the beautiful works of scholars and the essence of the commentaries in the Mahayana Sutra Ornament that explain this, and also uses one's own wisdom and ability to slightly expand and make appropriate explanations. Mangalam! Proofread and completed!
Chinese
又无数次地施舍等等，因受慈悲的支配而行持了无数的艰难，并且为了寻求正法而精进努力，甚至为了听闻一句佛法，也无数次地舍弃了自己的王位财富等等，因对圣者的行为等心生向往而产生了巨大的名声，并且在示现成佛的事业时，仅仅散发一丝光芒，也能平息无量六道众生的痛苦，仅仅宣讲一次佛法，也能成熟和解脱无数的所化众生，因此，具备了美名传遍三界的功德。 胜利者是指在因地时，以金刚般的等持战胜了包括习气在内的二障，所以在果地时，舍弃了一切不顺品的方面，获得了无与伦比的地位。 这里说对一切化身都以妙相好庄严，这说明不仅是色身，如来法身也具备一切妙相好，因此，也显示了如来藏。 第二是：何处圆满成佛等，对至尊化身诞生、圆满成佛、转法轮、以及示现涅槃之相的地方顶礼。 这样连接，这是说了四种主要的事业，因此，也对示现无量事业的地方顶礼，不仅如此，也对在那个地方示现的事业本身顶礼。 这里的三种事业，仅仅是在共同的所化众生面前示现的方式而已，因为如来已经舍弃了生死，并且从以前的时候开始，就已经在色究竟天界圆满成佛了。 在世间转法轮也是，实际上是所化众生的他显，但是，因为在那里随顺了语的秘密，所以要知道不把示现方式的名称用在这里。 其中的寂静法轮，是因为使所化众生安住在寂静殊胜的地位，所以把业的词安立在能作者上，而称为寂静。
English
Also, giving countless times, etc., due to being dominated by compassion, he performed immeasurable hardships, and diligently strived to seek the sacred Dharma. Even for hearing a single verse of Dharma, he relinquished his own royal wealth countless times, etc. He generated great fame from being captivated by the conduct of the holy ones, etc. And when demonstrating the deeds of enlightenment, even a single ray of light pacified the suffering of limitless beings in the six realms, and a single teaching of the Dharma ripened and liberated countless disciples. Therefore, he possessed the qualities of fame spreading throughout the three realms. The Victorious One is so called because, in the causal stage, he overcame the two obscurations, including their imprints, with a vajra-like samadhi. Therefore, in the resultant stage, he abandoned all unfavorable aspects and attained an unparalleled position. Here, it is said that all forms are adorned with signs and marks, which indicates that not only the physical body but also the Dharmakaya of the Tathagata is endowed with all signs and marks. Therefore, it also reveals the essence of the Tathagata. The second is: "Where perfect enlightenment," etc. I pay homage to the places where the supreme manifestations of the incarnate body were born, attained perfect enlightenment, turned the wheel of Dharma, and demonstrated the manner of passing into nirvana. Connecting in this way, this mentions the four main deeds. Therefore, one also pays homage to the places where limitless deeds are demonstrated, and not only that, but also to the deeds themselves demonstrated in those places. Here, the three deeds are merely ways of showing appearances to ordinary disciples, because the Tathagata has already abandoned birth and death, and from a previous time, has already attained perfect enlightenment in the Akanishta realm. Turning the wheel of Dharma in the world is also, in reality, an other-appearance to be tamed, but because the secret of speech follows there, it is important to know that the term "way of showing" is not used here. The Wheel of Peace is so called because it places disciples in the state of perfect peace, so the word of action is applied to the agent, and it is called peace.
Chinese
也。轮之义是，由宣说佛法而得寂静，又由得寂静故而宣说佛法，是互相轮转也。佛法之轮也有三种，即进入世间寂静之道，令极成熟，以及授记之轮。第三是，如来于何处等，对诸佛安住、行走、站立和睡眠之处顶礼。第四是，上方等等。其中，上方是三十三天等天界，以及夜叉的居所，如持花城市等。中间是人世间等。下方是大海以及地下的孔穴等，是龙、非天以及成就的女子们居住的地方。所谓方和方隅，即是处和处边，或者自己所住的四方四隅等。于具身像等，实际上，与如来身像一起的佛塔是宫殿的形制，没有身像而有舍利或字句心要的，是代表法身，对这二者都顶礼。或者，佛塔是身像和经卷，以及作为佛法象征的一切，现在有形象的都是具身像，以前诸佛的粗大佛塔已经坏灭，细微清净的无法坏灭，所以现在仍然存在，菩萨的现量、超世间的行境中所显现所见到的，因为没有粗大的形象，所以是无身像。具身像和无身像的意义，还有很多其他的解释，但不是这里要说的。第二是说法者的自性，从二足殊胜等开始。也就是东方和北方是东北方，住在那个方向的某个世界里的，被尊称为难以依止的如来，说了这四句偈颂，而我们的导师又重复宣说，向眷属们开示。二足殊胜和胜者是名称的异名。其中，二足是，天、人和非天等。是那些应该被供养和恭敬的
English
Also. The meaning of the wheel is that peace is attained through the teaching of the Dharma, and because peace is attained, the Dharma is taught, so they revolve mutually. The wheel of Dharma also has three aspects: entering the path of peace in the world, bringing to perfect maturity, and the wheel of prophecy. The third is, where the Sugatas are, etc., paying homage to the places where the Buddhas reside, walk, stand, and sleep. The fourth is, above, etc. Among them, above is the realm of the gods, such as the Thirty-Three, and the abode of the Yakshas, such as the city of Flower-Holding. The middle is the human world, etc. Below are the great ocean and the holes in the earth, etc., which are the places where the Nagas, Asuras, and accomplished women dwell. The so-called directions and intermediate directions are places and the edges of places, or the four directions and four intermediate directions where one dwells. Regarding those with form, etc., in reality, stupas with the form of the Tathagata are in the form of palaces, while those without form but with relics or the essence of syllables represent the Dharmakaya, and homage is paid to both of these. Alternatively, stupas are images, scriptures, and all that is established as symbols of the Dharma. Those that currently have form are those with form, and the gross stupas of the Buddhas of the past have been destroyed. The subtle and pure ones cannot be destroyed, so they still exist. What is seen and manifested in the direct perception of Bodhisattvas, in the realm of transcendent activity, is without form because it lacks a gross form. There are many other explanations for the meaning of those with form and those without form, but they are not relevant here. The second is the nature of the speaker, starting from "Supreme among bipeds," etc. That is, the northeast is the direction between east and north. A Tathagata residing in a certain world in that direction, who is called "Difficult to Rely On," spoke these four verses, and our teacher repeated and declared them to the retinue. "Supreme among bipeds" and "Victorious One" are synonyms. Among them, bipeds are gods, humans, Asuras, etc. They are those who should be offered to and revered.
Chinese
大地名声极伟大，大雄能仁极勇猛，超越有海诸忧恼，我于胜烦恼者敬礼。如是说。其中，名声伟大者，是说此世尊，于三大阿僧祇劫等中，唯以利益安乐有情为意乐，布施施舍身体等极难施舍之物，又行持无量六波罗蜜多之行，因此名声与实义相符，极为广布。此乃显示发心与积聚资粮，当知此尊已摄集一切大菩提之因。名闻极伟大者，是指具有三十二相、八十随好庄严之身，具足六十支音，十力，四无畏，十八不共法等功德海之意，以具足如是功德之故，于三有中无与伦比。如是为天等一切世间所赞叹。此乃当知显示导师之所有功德。现在有些经本中作“大名大慧者”，然此（大名声）更合理。所谓“大能仁”者，外道徒众之能忍苦行，唯是勤奋身体之苦，然从未断除一切罪恶，亦无极清净之等持，且具邪慧，故仅持能仁之名。声闻、独觉与菩萨众，以戒、定、慧三学清净之故，是能忍苦行者，故名能仁。伟大之义是胜过一切，若以胜过某些而成为伟大，则一切皆成伟大之过失。是故，莫说胜过彼者不可能，就连相等亦不可能，何况其他不可计数者，如是之大雄者，唯有导师一人，彼乃自身串习三学，并将无数众生安置于三学之行仪，故为大能仁。勇猛是战胜敌人的意思，敌人即是烦恼魔与蕴魔。