Chinese
应当知晓。不依赖于利养和恭敬的缘故，称为“无染”。其中，利养是指法衣等等。恭敬是指赞颂和顶礼等等。因为对这些不执着、不贪恋，所以称为“无染”。因为没有畏惧的缘故，称为“不怯”。其中，在讲经说法时，不会有“如果外道辩论，我无法胜过”这样的畏惧，所以称为“不怯”。因为不厌倦的缘故，称为“欢喜”。其中，即使讲经说法，也不会感到厌倦，身体也不会不适，所以称为“欢喜”。 因为精通一切明处，所以称为“广大”。其中，因为对精通五明的众生讲经说法，所以称为“广大”。为了利益一切众生，称为“具有差别”。其中，凡是生起善根的众生，都称为“无差别”，用“具有”一词，也包括了“无差别”。对于具有差别的众生，则成办生起善根的利益。对于已经生起善根的众生，则使善根增长和广大，因此称为“具有差别”。因为相续不断，所以称为“进入”。其中，如来在讲经说法时，不会想“有些时候要为众生说法，有些时候不说法”，而是相续不断地说法，所以称为“进入”。或者说，在讲经说法时，不会说一次就中断，休息片刻后再说，而是言辞和声音相续不断，所以称为“进入”。因为与各种各样的形式相结合，所以称为“嬉戏”。其中，如来在讲经说法时，不是用一个词、一个字、一个名称来讲述，而是用各种各样的词语、名称和文字来讲述，所以称为“嬉戏”。因为一种声音中具有多种声音的智慧，所以称为“一切音圆满”。其中，如来发出一种声音，虽然声音的自性只有一个，但是从这一个声音中，能够听到天、龙、夜叉、人、旁生、饿鬼等等各自的声音和语言，并且与之相符。
English
It should be known. Because it does not depend on gain and respect, it is called "untainted." Among them, gain refers to Dharma robes and so on. Respect refers to praise and prostration, and so on. Because one is not attached to or greedy for these, it is called "untainted." Because there is no fear, it is called "unfaltering." Among them, when teaching the Dharma, there is no fear of "If heretics debate, I will not be able to overcome them," so it is called "unfaltering." Because there is no weariness, it is called "joyful." Among them, even when teaching the Dharma, one does not feel weary, and the body does not feel unwell, so it is called "joyful." Because one is proficient in all fields of knowledge, it is called "vast." Among them, because one teaches the Dharma to sentient beings who are proficient in the five sciences, it is called "vast." In order to accomplish all these purposes for sentient beings, it is called "with distinction." Among them, all sentient beings who generate roots of virtue are called "without distinction," and the word "with" also includes "without distinction." For sentient beings with distinctions, one accomplishes the benefit of generating roots of virtue. For those who have already generated roots of virtue, one causes the roots of virtue to grow and increase, therefore it is called "with distinction." Because the continuity is unbroken, it is called "entered." Among them, when the Tathagata teaches the Dharma, he does not think, "Sometimes I will teach the Dharma to sentient beings, and sometimes I will not," but teaches continuously, so it is called "entered." Or, when teaching the Dharma, one does not speak once and then interrupt, resting for a moment before speaking again, but the words and sounds are continuous, so it is called "entered." Because it is closely associated with various forms, it is called "playful." Among them, when the Tathagata teaches the Dharma, he does not teach with one word, one letter, or one name, but teaches with various words, names, and letters, so it is called "playful." Because the wisdom of many sounds is closely present in one sound, it is called "all sounds complete." Among them, the Tathagata emits one sound, and although the nature of the sound is only one, from that one sound, one can hear the respective sounds and languages of gods, nagas, yakshas, humans, animals, pretas, and so on, and they are in accordance with them.
Chinese
由于各自听闻，故称为圆满一切音韵。由于一个能领会众多意义，安住于附近的缘故，称为令一切根门欢喜。如来宣说无常等一个法义时，众生各自随其心之法义所信受而领会，因此能令众生之信等根门满足，故称为令一切根门欢喜。由于如何立誓故不被责难，如来不改变最初如何立誓，不令他人责难说从誓言中退失，故称不被责难。又或者，世尊立誓说，听闻并修持我的法，就能如实成就果报，众生听闻并修持世尊之教，就能如立誓般成就果报，故称不被责难。由于具备成熟之时，故称不动。无论在何处，何时，当某众生成熟之时到来，便如海浪般毫不动摇地令其成熟，故称不动。因此，其他经中也有如是说：有时问了也不说，有时不问也特意宣说。由于不显示不合理，故称稳固。如来宣讲佛法时，不会仓促或草率，故称稳固。由于远处和近处的眷属都能同样听闻，故称向一切眷属宣说。如来宣讲佛法时，并非只有近处的眷属才能听闻，远处的眷属就听不到，而是如同在近处的人听闻一样，所有住在多个世界之外的人都能同样听闻，故称向一切眷属宣说。由于以譬喻的方式涵盖了世间的一切意义，故称具足一切相。在宣讲正法之时，为了领会法义，也引用世间的法，如大海、须弥山、太阳和月亮
English
Because each hears separately, it is called perfecting all sounds. Because one can comprehend many meanings and abide nearby, it is called pleasing all faculties. When the Tathagata teaches one Dharma meaning such as impermanence, sentient beings each comprehend according to their faith in whatever Dharma meaning their minds hold. Therefore, it is called pleasing all faculties because it satisfies the faculties such as faith of sentient beings. Because one is not blamed for how one has vowed, the Tathagata does not change from how he initially vowed, and others cannot blame him for falling from his vows, therefore it is called not being blamed. Or, the Bhagavan vowed, 'If you listen to and practice my Dharma, you will achieve the result accordingly.' If sentient beings listen to and practice the Bhagavan's teachings, they will achieve the result as vowed, therefore it is called not being blamed. Because it possesses the time of attainment, it is called immovable. Wherever, whenever, the time for a certain sentient being to fully ripen arrives, he causes them to ripen without wavering for even a moment, like ocean waves, therefore it is called immovable. Therefore, it is said in other sutras, 'Sometimes he does not speak even when asked, and sometimes he intentionally speaks even when not asked.' Because it does not show what is unreasonable, it is called stable. When the Tathagata teaches the Dharma, he does not do so hastily or rashly, therefore it is called stable. Because all the retinue, both far and near, can hear equally, it is called speaking to all the retinue. When the Tathagata utters the Dharma, it is not that only the near retinue can hear and the far retinue cannot, but just as those who are near hear, all those who dwell beyond multiple world realms can hear in the same way, therefore it is called speaking to all the retinue. Because it encompasses all the meanings of the world through examples, it is called possessing all aspects. At the time of teaching the true Dharma, in order to comprehend the meaning of the Dharma, worldly things are also cited, such as the ocean, Mount Sumeru, the sun, and the moon.
Tibetan
་ལ་སོགས་པ་དཔེར་བཞག་ནས་དེ་དང་སྦྱོར་ཞིང་འཆད་ པའི་ཕྱིར་རྣམ་པ་ཐམས་ཅད་དང་ལྡན་པ་ཞེས་བྱའོ། །བཤད་པའི་བདག་ཉིད་ཆེ་བ་ལ་ཚིགས་སུ་བཅད་པ་བཞི་སྟེ་ཞེས་བྱ་བ་ལ། དེ་བཞིན་གཤེགས་པ་ཆོས་འཆད་པ་ནི་འབྲས་བུ་ཆེ་ཡོན་ཏན་ཆེ་བར་ཚིགས་སུ་བཅད་པ་བཞིས་བསྟན་ཏོ་ཞེས་བྱ་བའི་དོན་ཏོ། །ཚིག་དང་རྩ་བ་རབ་ལྡན་བསྟན་པ་དང༌། །རྣམ་དབྱེ་ཐེ་ཚོམ་གཅོད་པས་སོ། །རྣམ་པ་མང་པོའི་རྗེས་འགྲོ་བ། །བརྗོད་པ་སྤྲོས་པས་ཤེས་པ་ལའོ། །ཞེས་བྱ་བ་ལ། དེ་བཞིན་གཤེགས་པ་རྣམས་ནི་རྣམ་པ་བརྒྱད་ལྟར་ཆོས་འཆད་དེ། ཚིག་གིས་འཆད་པ་དང༌། རྩ་བ་དང་རབ་ཏུ་ལྡན་པས་འཆད་པ་དང༌། བསྟན་པས་འཆད་པ་དང༌། རྣམ་པར་དབྱེ་བས་འཆད་པ་དང། ཐེ་ཚོམ་གཅོད་པ་དང༌། རྣམ་པ་མང་པོའི་རྗེས་སུ་འགྲོ་བ་དང༌། བརྗོད་པ་ཤེས་པ་ལ་འཆད་པ་དང༌། སྤྲོས་པས་ཤེས་པ་ལ་འཆད་པ་སྟེ། དེ་ཡང་མདོ་སྡེ་དག་ལས་འཆད་པར་བྱེད་དོ། །བཅས་པར་བྱེད་པའོ། །རྣམ་པར་འཇོག་གོ་རྣམ་པར་འབྱེད་དོ། །རྣམ་པར་འགྲེལ་ཏོ། །གསལ་བར་བྱེད་དོ། །བཤད་དོ། །རབ་ཏུ་གྲགས་སོ་ཞེས་འབྱུང་བ་དང་རིམ་བཞིན་དུ་སྦྱར་ཏེ། དེ་ནི་འགྲེལ་བ་ལས་ཇི་ལྟར་སྦྱར་བ་བཞིན་དུ་རིག་པར་བྱའོ། །ཚིག་ནི་བརྗོད་པའོ་ཞེས་བྱ་བ་ལ། དད་པའི་རྗེས་སུ་འབྲང་བའི་གང་ཟག་ལ་རིགས་པ་དང་མ་སྦྱར་བ་ཚིག་དང་ཡི་གེས་འདུས་བྱས་ཐམས་ཅད་མི་རྟག་གོ་ཞེས་བྱ་བ་ལ། འཆད་པ་ནི་བརྗོད་པ་ཞེས་བྱའོ། །རྩ་བ་རབ་ཏུ་ལྡན་པ་ནི་བཅས་པ་བྱེད་པའོ་ཞེས་བྱ་བ་ལ། རབ་ཏུ་ལྡན་པའི་སྒྲ་ནི་རིགས་པ་ལ་བྱ་སྟེ། ཆོས་ཀྱི་རྗེས་སུ་འབྲང་བའི་གང་ཟག་རྣམས་ལ་མངོན་སུམ་དང་རྗེས་སུ་དཔག་པ་ལ་སོགས་པའི་རིགས་པ་དང་ལྡན་པའི་རྩ་བ་སྟོན་ཅིང་འཆད་པར་བྱེད་པ་ནི་བཅས་པ་བྱེད་པ་ཞེས་བྱའོ། །རབ་ཏུ་འཇོག་པ་དང་རྣམ་པར་དབྱེ་བ་དང༌། འགྲོལ་བ་ནི་བསྟན་པ་དང༌། རྣམ་པར་དབྱེ་བ་དང༌། ཐེ་ཚོམ་བཅད་པ་དང་རིམ་བཞིན་ནོ་ཞེས་བྱ་བ་ལ། དང་པོ་ཉིད་དུ་མདོ་ཙམ་དུ་དགོད་ཅིང་མདོར་བསྡུས་ནས་བསྟན་པ་ནི་རབ་ཏུ་འཇོག་པ་ཞེས་བྱའོ། །དེ་ནས་ཞིབ་ཏུ་ཕྱེ་སྟེ་རྒྱས་པར་བཤད་པ་ལ་ནི་རྣམ་པར་དབྱེ་བ་ཞེས་བྱའོ། །ཆོས་གང་དང་གང་ལ་ཐེ་ཚོམ་དུ་གྱུར་པ་རྣམས་ཀྱི་ཐེ་ཚོམ་བཅད་ཅིང་གསལ་བ་ལ་ནི་རྣམ་པར་གྲོལ་བ་ཞེས་བྱའོ། །གསལ་བར་བྱེད་པ་སྟེ་ཞེས་བྱ་བ་ལ། དེ་བཞིན་གཤེགས་པ་ཆོས་འཆད་པ་ན་དོན་དང་ཚིག་གསལ་བར་འཆད་པར་མཛད་ཅེས་བྱ་བའི་དོན་ཏོ། །ཇི་ལྟར་གསལ་བར་ མཛད་ཅེ་ན། དེའི་ཕྱིར་གསལ་བར་བྱེད་དེ། ངེས་པའི་མཐུའི་དོན་གྱི་ཕྱིར་རྣམ་པ་
Chinese
等等作为例子，与此结合而讲解，因此称为具有一切相。所谓“宣说的自性广大，有四句偈”等，意思是说，如来宣说佛法，以四句偈显示其果大、功德大。偈曰：“词与根本善具足，分别断除诸疑惑，随行众多之相状，以言说开示令知。”意思是说，如来以八种方式宣说佛法：以词宣说，以根本和善具足宣说，以教义宣说，以分别宣说，以断除疑惑宣说，随行众多相状宣说，以言说开示令知，以广说开示令知。这些都是从经藏中宣说的。即是安立，即是分别，即是解释，即是显明，即是宣说，即是广为流传，这些都应依次对应。这应如论典中如何对应那样理解。“词是言说”等，对于随信行人，不结合理证，以词和文字说“一切有为法皆是无常”，这称为宣说。“根本善具足是安立”等，所谓“善具足”是指理证，对于随法行人，显示并宣说具有现量和比量等理证的根本，这称为安立。所谓“安立、分别和解脱依次是教义、分别和断除疑惑”，意思是说，最初只是略作安立，简略地显示，这称为安立。然后详细地分开，广为宣说，这称为分别。对于任何产生疑惑的法，断除疑惑并使其明白，这称为解脱。所谓“显明”等，意思是说，如来宣说佛法时，使意义和词句都明白显现。如果问：如何使其明白显现？因此说，为了确定的力量之义，显明各种相状。
English
Taking examples such as these and combining them with explanations, it is therefore called possessing all aspects. The statement "The nature of the exposition is vast, with four verses," etc., means that the Tathagata's teaching of the Dharma is shown by four verses to have great fruit and great merit. The verse says: "Words and roots are well endowed, distinctions cut off doubts, following many aspects, speech reveals knowledge." This means that the Tathagata teaches the Dharma in eight ways: teaching with words, teaching with roots and well endowed, teaching with doctrines, teaching with distinctions, teaching with cutting off doubts, teaching following many aspects, teaching with speech revealing knowledge, and teaching with extensive explanations revealing knowledge. These are all taught from the sutras. It is to establish, it is to distinguish, it is to explain, it is to clarify, it is to proclaim, it is to widely spread, these should be applied in order. This should be understood as how it is applied in the commentaries. "Words are speech," etc., for those who follow faith, without combining reasoning, saying with words and letters, "All conditioned phenomena are impermanent," this is called proclamation. "Roots well endowed are establishment," etc., the so-called "well endowed" refers to reasoning, for those who follow the Dharma, showing and proclaiming the root that possesses reasoning such as direct perception and inference, this is called establishment. The so-called "establishment, distinction, and liberation are successively doctrines, distinction, and cutting off doubts," means that at first, it is only briefly established, and briefly shown, this is called establishment. Then, it is divided in detail and widely proclaimed, this is called distinction. For any Dharma that causes doubt, cutting off doubts and making it clear, this is called liberation. The so-called "clarifying," etc., means that when the Tathagata teaches the Dharma, he makes the meaning and words clear. If asked: How does he make it clear? Therefore, it is said that for the sake of the meaning of definite power, he clarifies various aspects.