Chinese
能令发出声音。也能从那个声音中以多种方式宣说佛法。或者也能让其他的化身去做。也能令虚空中发出宣说佛法的声音。对于处所，如食物、饮品、乘骑、衣服和珍宝等等各种事物，也能为了众生的利益而化现。以知晓烦恼漏尽，如实了知自己或他人的烦恼是如何止息的。世尊大母中也曾说过：应如是了知，即于十方恒河沙数的世界，以及于彼等世界中的所有如来，皆自性空，唯是假名，如前所说，乃至一切法为空，以一切法为空。现在，如是安住于此般若波罗蜜多中，便能现证六神通。安住于何处，便能前往十方一切如来之处，承事供养，并从彼等处听闻佛法。对于彼等，能积聚善根，
English
It can make sounds. It can also preach the Dharma in various ways from that sound. Or it can allow other incarnations to do it. It can also make the sound of preaching the Dharma appear in the sky. For places, such as food, drink, riding, clothing, and various things such as jewels, they can also be transformed for the benefit of sentient beings. By knowing the exhaustion of outflows, one knows how one's own or others' afflictions have ceased. It is also said in the Great Mother Bhagavati: It should be understood in this way, that in the ten directions, in the world realms as numerous as the sands of the Ganges River, and in all the Tathagatas in those realms, all are empty of inherent existence, are merely names, as previously stated, up to and including all dharmas being empty, with all dharmas being empty. Now, abiding in this Prajnaparamita in this way, one can manifest the six superknowledges. Abiding in which, one can go to the presence of all the Tathagatas in the ten directions, attend to and honor them, and also listen to the Dharma from them. For them, one can accumulate roots of virtue,
Chinese
這不是進入（惡趣）的原因，僅僅是生起最初的心，就必定會成為無上圓滿正等覺的菩薩。既然是確定的，怎麼會生於惡趣呢？因為，凡是發起圓滿菩提心後，修行六度波羅蜜和四無量心，捨棄十不善法而安住的，那八無暇是不可能的，更何況是生於惡趣。那麼，畜生道的本生故事是怎麼回事呢？那些是為了具有有漏和無漏的一切善法的眾生的利益，由獲得自在者自己如意地轉生，並非體驗畜生的痛苦。例如，如來獲得自在之最勝者，在一切世界中同時為了其他無量眾生的利益而化現。這六種神通，菩薩從一生到一生都會產生，即使在畜生道等也不會退失。因此，被神通所攝受的眾生，也會因與生俱來的慈愛，而不對其教誨和隨後的指示感到憤怒。那些惡毒、傲慢、不願安住於外道之言者，會被蒙蔽等所驅使和啟發，並以威脅使其堅持自己的言辭。哪有對具有神通的菩薩之言感到憤怒的眾生呢？此外，菩薩唯能見到時與非時。以無雜染之心宣說此法，以慈悲真實地激勵，以智慧調伏的具意者，僅僅為了攝受眾生而宣說法。除了祈請上地者之外，在三千大千世界中，將成為堪能的導師。進入《聖十地經》中所說的次第修習地的十萬個三摩地，那是用方便和智慧來完成的。
English
This is not the reason for entering (the lower realms). Merely generating the initial mind, one will definitely become a Bodhisattva of unsurpassed, perfect, and complete enlightenment. Since it is certain, how could one be born in the lower realms? Because, whoever generates the mind of perfect enlightenment and practices the six perfections and four immeasurables, abandoning the ten non-virtuous actions and abiding therein, the eight unfavorable conditions are impossible, let alone being born in the lower realms. Then, what about the Jataka tales of animal births? Those are the births that are deliberately taken by those who have attained mastery for the benefit of sentient beings who possess all the virtuous qualities of defilement and non-defilement. They do not experience the sufferings of animals. For example, the Thus-Gone One, the supreme master, simultaneously emanates infinite bodies in all realms for the benefit of other beings. These six superknowledges arise in Bodhisattvas from birth to birth, and they do not diminish even in animal births and so on. Therefore, sentient beings who are guided by superknowledges, due to the innate love, do not become angry with their instructions and subsequent teachings. Those who are malicious, arrogant, and unwilling to abide by the words of non-Buddhists are urged and enlightened by things like ignorance, and they are forced to adhere to their own words through threats. There are no beings who are angry with the words of a Bodhisattva who possesses superknowledges. Furthermore, Bodhisattvas alone see what is the right time and what is not. With an unadulterated mind, they teach this Dharma, and those who are truly motivated by compassion and whose minds are tamed by wisdom teach the Dharma solely for the purpose of guiding sentient beings. Except for those who request the higher grounds, in the three thousand great thousand worlds, they will become capable teachers. Entering the ten hundred thousand samadhis that purify the grounds in the order spoken of in the "Noble Ten Bhumi Sutra," that is accomplished through skillful means and wisdom.