English
Seeing those who lack good fortune, those who are suitable to be tamed are tamed, and these are those who have good fortune, they are tamed. Because it is the nature of taming, the taming of taming is the nature of taming. The reason for saying "unsurpassed" is to make the nature of taming special, such as taming the joyful, the garland of fingers, the light of the top-born, etc. Even those who are difficult to tame because of their heavy attachment, hatred, and ignorance can be tamed, and with the easiest and purest method, abandoning the extremes of indulging in pleasure and asceticism, taming with the Middle Way, and for the sake of taming to the ultimate meaning—Nirvana, and for the sake of taming to never regress, it is called the unsurpassed tamer of men. In order to tame those who have good fortune, the Bhagavan is called the tamer of men. So, how do you accomplish those who do not have good fortune? For them, too, they are completely rescued from poverty and the suffering of the lower realms, and they are made to abide in enjoyment and the good realms, etc. Those who do not have good fortune refer to those who do not have lineage. Those who have good fortune refer to those who place the Bodhi of the Shravakas, etc., according to their lineage. Those who have uncertain lineage, by the power of conditions, retreat from extreme liberation, reverse it, and make them abide in abundance, so they are called the unsurpassed tamer of men. The term "teacher of gods and humans" refers to what the teacher's own activities abide in, that is, the Bhagavan shows the heavens and liberation to sentient beings, although he shows them without distinction, but this refers to those situations in which one truly sees and obtains the fruits of the life of a Shramana. To show in accordance with the truth is considered here to be the teacher's own activity, and its vessel is gods and humans, therefore it is called the teacher of gods and humans. After all the qualities of great virtue that are intended to be expressed by the nine words mentioned above have been clearly expressed, it is the Buddha Bhagavan.
Chinese
那么，为什么要再次提及这两个词呢？这是为了表明，拥有这种伟大功德的自性者就是佛陀薄伽梵。或者说，薄伽梵这个词可以被认为是名号的一种。薄伽梵的意思是具有名声，是极负盛名的意思。因此，薄伽梵就是佛陀，这是一个广为人知的称谓。同样，他也被称为如来，也被称为阿罗汉，也被称为正等觉佛陀，这些都应该一一对应地理解。因为他具有证悟一切事物的智慧，所以被称为佛陀。如来是与福德之因相符者，善根不会被浪费等等，在忆念佛陀的开示中，薄伽梵为了众生的利益，以何种因缘恒常利益众生，是何身，依靠何者，所作何事，以何种方法，住在何处而不执着地利益众生，执着于何物，舍弃何物，是何智慧，住在何种身中而恒常利益众生，这些意义按照顺序用两个词、六个词、三个词、四个词、又是六个词、三个词、三个词、四个词、四个词来阐述。其中，如来是与福德之因相符者，善根不会被浪费，这两个词表明了以何种因缘恒常利益众生，因为除了这两种因缘之外，其他的都无法恒常利益众生。因为凡夫俗子的福德成熟后会完全耗尽。声闻和独觉的善根会在无余涅槃界中耗尽。如来的福德成熟后不会完全耗尽，因为如来是与福德之因相符者。例如，薄伽梵菩萨
English
So, why mention these two words again? This is to indicate that the self-nature possessing such great qualities is the Buddha, the Bhagavan. Or rather, the term Bhagavan can be considered a type of name. Bhagavan means possessing fame, it is the meaning of being extremely renowned. Therefore, Bhagavan is the Buddha, a well-known title. Similarly, he is also called Tathagata, also called Arhat, also called Samyak-sambuddha, these should be understood one by one correspondingly. Because he possesses the wisdom to realize all things, he is called Buddha. The Tathagata is the one who is in accordance with the cause of merit, the roots of virtue will not be wasted, etc. In this teaching of remembering the Buddha, the Bhagavan, for the benefit of sentient beings, with what causes does he constantly benefit sentient beings, what body is he, relying on what, what actions are performed, by what methods, where does he dwell without attachment to benefit sentient beings, attached to what things, abandoning what, what is the wisdom, dwelling in what bodies does he constantly benefit sentient beings, these meanings are explained in order with two words, six words, three words, four words, again six words, three words, three words, four words, four words. Among them, the Tathagata is the one who is in accordance with the cause of merit, the roots of virtue will not be wasted, these two words indicate by what causes he constantly benefits sentient beings, because apart from these two causes, others cannot constantly benefit sentient beings. Because the merit of ordinary people will be completely exhausted after it matures. The roots of virtue of Shravakas and Pratyekabuddhas will be exhausted in the realm of Nirvana without remainder. The merit of the Tathagata will not be completely exhausted after it matures, because the Tathagata is in accordance with the cause of merit. For example, the Bhagavan Bodhisattva
Chinese
在行持中安住时，观照一切有情，而不观照异熟果报，为了使布施等一切福德成为同类因的果报，布施也变得殊胜，并作布施永不穷尽之回向，而不为受用圆满而作回向。同样，戒律等也变得殊胜，并作戒律等永不穷尽之回向，而不为善趣身体圆满等而作回向。如是布施等福德完全回向，成为同类因，因此如来是福德不尽者，因为他恒常行作有情之义利。如来的一切清净之根本，在无余涅槃界中也不穷尽，因此善根不会浪费。正因为如此，如来的身体被称为常，因为由近取之身，以先前圣者的力量，不需勤作，如意宝般，在轮回存在期间利益有情。如是，如来是具有有情义利果之善根不浪费者。以忍辱庄严，是福德之宝藏的所依，以妙相庄严，具足相好之花，行境如理如实，见者无不悦意，这六句词语，显示了世尊以何身作何有情义利，此身即是色身。色身的圆满又以五种方式显示，即根本因圆满，殊胜因圆满，自性圆满，状态圆满，事业圆满。其中，以忍辱庄严，显示了根本因圆满。忍辱是美妙之因，如是说，忍辱能使人变得美妙。而且，这也是变得丑陋的途径，如此。
English
When abiding in conduct, one observes all sentient beings but does not observe the ripening of karma. In order to make all merits such as generosity become the cause of similar fruits, generosity also becomes special, and one dedicates the generosity to never be exhausted, but one does not dedicate it for the sake of perfect enjoyment. Similarly, discipline and so on also become special, and one dedicates that discipline and so on will never be exhausted, but one does not dedicate it for the sake of a good rebirth, a perfect body, and so on. Thus, all the merits of generosity and so on are completely dedicated and become a similar cause, therefore the Thus-Gone One is inexhaustible in merit, because he constantly acts for the benefit of sentient beings. All the roots of purity of the Thus-Gone One are also inexhaustible in the realm of nirvana without remainder, therefore the roots of virtue are not wasted. For that very reason, the body of the Thus-Gone Ones is called permanent, because the body that is nearly assembled, by the power of the previous noble ones, without effort, like a wish-fulfilling jewel, benefits sentient beings as long as samsara exists. Thus, the Thus-Gone One is said to be one whose roots of virtue, which have the fruit of the benefit of sentient beings, are not wasted. Adorned with patience, the basis of the treasures of merit, adorned with excellent marks, with the flowers of signs blooming, the field of activity is appropriately harmonious, and seeing it is not unpleasant. These six phrases show the body with which the Bhagavan performs the benefit of sentient beings, and that body is the form body. The perfection of the form body is also shown in five ways: the perfection of the root cause, the perfection of the distinct cause, the perfection of the nature, the perfection of the state, and the perfection of the activity. Among these, "adorned with patience" shows the perfection of the root cause. Patience is the cause of beauty, as it is said, "Patience makes one beautiful." Also, this is the path to becoming ugly, like this.
Chinese
也就是说就是愤怒。就是怀恨在心。忍辱是依止自己的本性，并且完全舍弃与此不相符的方面，因此被说是美丽的因。所谓的“福德之宝的根本”是指充分显示了殊胜的因，身体各部分的因就是殊胜的因。也就是说，要从圣者无尽慧所宣说的不尽精进中，从宣说不尽福德资粮中去理解。从那里说，一切有情的十倍福德聚才能圆满成就如来的一毛孔，了知圆满成就一切毛孔的八倍福德聚才能圆满成就一个随好。圆满成就一切随好所包含的千倍福德聚才能圆满成就除了白毫相、顶髻相和法螺之外的每一个相，成就二十九相所包含的万倍福德聚才能成就白毫相。成就白毫相所包含的十万倍福德聚才能成就顶髻相。成就顶髻相所包含的百千万亿倍福德聚才能圆满成就如来的法螺。因此，如来的色身是福德之宝的根本。“以妙好庄严，相之花盛开”这两句是指，显示了色身自性圆满，如来身庄严的自性就是以相和随好来庄严。其中，以妙好庄严，是因为那些是相的眷属。相之花盛开，是因为那些变成了庄严。所谓的“行境适宜相应”是指显示了暂时的圆满，因为显现的一切都是美丽的，所以在一切行为中都是美丽的就是暂时的圆满。见到
English
That is to say, it is anger. It is holding a grudge. Patience is said to be the cause of beauty because it relies on one's own nature and completely abandons the aspects that are incompatible with it. The so-called "basis of the treasures of merit" refers to fully showing the excellent cause, and the cause of each part of the body is the excellent cause. That is, it should be understood from the inexhaustible diligence taught by the noble inexhaustible wisdom, and from the teaching of the inexhaustible accumulation of merit. From there, it is said that ten times the accumulation of merit of all sentient beings can perfectly accomplish one pore of the Tathagata, and eight times the accumulation of merit that realizes the perfect accomplishment of all pores can perfectly accomplish one minor mark. A thousand times the accumulation of merit included in the perfect accomplishment of all minor marks can perfectly accomplish each mark except the urna, the crown of the head, and the conch of Dharma, and ten thousand times the accumulation of merit included in the accomplishment of the twenty-nine marks can accomplish the urna. A hundred thousand times the accumulation of merit included in the accomplishment of the urna can accomplish the crown of the head. Hundreds of millions of billions of times the accumulation of merit included in the accomplishment of the crown of the head can perfectly accomplish the Dharma conch of the Tathagata. Therefore, the form body of the Tathagata is the basis of the treasures of merit. The two sentences "adorned with excellent marks, the flowers of the marks bloom" refer to showing the perfection of the nature of the form body, and the nature of the beauty of the Tathagata's body is to be adorned with marks and minor marks. Among them, adorned with excellent marks, is because those are the retinue of the marks. The flowers of the marks bloom, because those have become ornaments. The so-called "conduct is suitable and appropriate" refers to showing the temporary perfection, because everything that appears is beautiful, so being beautiful in all actions is the temporary perfection. Seeing