English
It is also said, "The teacher who embodies compassion." The explanation of "knowing the Dharma without hesitation" is: the merit of knowing the Dharma that will arise in the future. The noble Shravakas say that someone has no roots of virtue, but the Buddhas, the Bhagavat, know the virtuous Dharma that will arise in the future, because they manifest the small roots of virtue related to previous lives. The explanation of "having a non-discriminating body" is: having the merit of showing as believed. Although it appears as the nature of gold, etc., as believed, it is like jewels and musical instruments because it does not have the driving force of discrimination. Just as it is said in the Secret Sutra of the Tathagata. The explanation of "all wisdom Bodhisattvas truly receive" is: having the merit of subduing sentient beings with countless bodies. The superior Bodhisattvas who have attained wisdom practice with countless Bodhisattva bodies for the purpose of subduing sentient beings, first listening to the Dharma, which is produced by the blessing and complete entrustment of the Buddha, constantly transmitted from one to another. All Bodhisattvas truly receive is to make it their own. The explanation of "the Buddha's non-dual place, the supreme Paramita" is: the merit of the Paramitas being accomplished in the equality of Dharmakaya. Because it is non-dual, it is equality. In the equality of Dharmakaya, the Paramitas are accomplished, because it is the state of fruition. Or, equality is without increase or decrease, all Dharma Paramitas are accomplished, just like the Bodhisattvas in the pure lands, there is no increase or decrease in this. The so-called Paramita is a synonym for Paramita. The explanation of "the Tathagata's unmixed liberation of wisdom reaching the other shore" is: as believed, the unmixed Buddha-field.
Chinese
所谓的殊胜功德，虽无差别，佛土本一，然观有情意乐，如来于知晓中，示现如黄金等自性之意乐，无杂而普示之。是故，佛陀于无杂意乐之智慧到彼岸，措辞造句。所谓解脱，于此即是意乐之说。无边无际之佛陀于等性中觉悟，此之阐释为：佛陀三身之境，乃是周遍无尽之功德。以周遍无尽之功德，如世间界般，佛陀于无边无际处，或于此地，地即是世间界，彼即是境。无边无际三身自性之佛陀，于世间界无余一切处平等行，于法身作意，仅限于此世间界，于他处则不然。如是说，因其周遍无尽之故。又或于法身等无边无际之清净佛陀处，平等觉悟，措辞造句。于一切处亦为示现利益有情之故，且法身亦自性无边无际之故。所谓法界所遍，此之阐释为：轮回边际几何，于一切有情利益安乐安住之功德。法界之义已述。以此所遍，则极度清净之故。彼之同因，经部等法，于现世及来世，如何相应，则如何利益安乐一切有情而安住。所谓及于虚空界之边际，此之阐释为：无尽性之功德。虚空乃无碍之体性，于有碍之事物不作遮障之作用。彼即是界，因其执持自性之故。非为空隙、显现及黑暗之体性，因其成
English
The so-called excellent qualities, although there is no difference and the Buddha-field is one, yet considering the inclinations of sentient beings, the Blessed One, knowing this, manifests inclinations towards the nature of gold, etc., showing them universally without mixture. Therefore, the Buddha's wisdom of unmixed inclinations has reached the other shore, and words are arranged. What is called liberation is here explained as inclination. The explanation of the Buddha's realization of equality without beginning or end is: the realm of the Buddha's three bodies is the quality of being completely inexhaustible. With the quality of being completely inexhaustible, like the realms of the world, the Buddha is in the endless and boundless places, or here, the earth is the realm of the world, and that is the realm. The Buddhas who are the nature of the three bodies without beginning or end equally go to all the realms of the world without exception. Thinking of the Dharma body is limited to this world, but not elsewhere. It is said that it is because it is completely inexhaustible. Or, in the pure Buddhas who have the Dharma body and so on without beginning or end, they are equally enlightened, and words are arranged. In all places, it is also for the sake of showing the benefit of sentient beings, and the Dharma body is also naturally without beginning or end. What is called the pervading of the Dharma realm, this explanation is: how far is the limit of samsara, the quality of benefiting all sentient beings and abiding in happiness. The meaning of the Dharma realm has been explained. Because it is pervaded by this, it is extremely pure. Its common cause, the scriptures and other dharmas, are now and in the future, how they correspond, and how they benefit and bring happiness to all sentient beings and abide. What is called reaching the edge of the sky realm, this explanation is: the quality of inexhaustibility. The sky is the nature of unobstructedness, and it does not obstruct things with obstacles. That is the realm, because it holds its own characteristics. It is not the nature of emptiness, appearance, and darkness, because it becomes
Chinese
是因为这个缘故。比如虚空，无边无际、没有边际且没有穷尽，没有坏灭和出生的变化，而且恒常地为有情众生开辟机会而安住，同样，法身也是利益和安乐一切有情众生的自性。只要有情众生的界限存在，就不断地成办一切众生的利益。因为智慧超群，所以用这个功德称为具有极其清净的智慧。薄伽梵（bhagavan，梵文天城体：भगवन्，梵文罗马拟音：bhagavan，具 भग ＋ 梵文词缀 वत् (vat)，有、具有）比声闻和菩萨们智慧超群，所以特别殊胜。怎么样殊胜呢？说了“没有两种行为”，声闻等对于所知境有两种行为，即智慧和非烦恼性的无知。因为没有这些，所以佛的智慧圆满。从断证圆满的角度来说，说了“最专注于无相之法”，因为是不合于轮回和涅槃之相的无相不住涅槃。那么用什么方法获得呢？说了“安住于佛的住处”，因为安住于空性和大悲，所以薄伽梵不住于轮回，也不住于涅槃。佛的这种安住方式与其他的不同吗？不是的，说了“获得了与一切佛的平等性”，因为诸佛以相互交融的方式在一切方面安住。现在，为了自己圆满的利益而做他人的利益，从调伏者的一切障碍的对治的角度来说，说了“通达了无有障碍的证悟”。对于那些制造障碍的魔等，从不被他们所夺的角度来说，用“具有不可逆转之法”来表述。成办哪些有情众生的利益时，不会因他们的行为而有高低之分，所以是行为境所不能夺的。用什么方法成办有情众生的利益呢？从这方面来说，说了“不可思议的安立”。以及诸佛各自的
English
It is for this reason. For example, space is limitless, boundless, and inexhaustible. It has no changes of destruction and birth, and it constantly abides to provide opportunities for sentient beings. Similarly, the Dharmakaya is also characterized by benefiting and bringing happiness to all sentient beings. As long as the realm of sentient beings exists, it continuously accomplishes the benefit of all beings. Because of the excellence of wisdom, this quality is called having extremely pure wisdom. The Bhagavan is superior to the Shravakas and Bodhisattvas because of the excellence of wisdom. How is it superior? It is said, "Having no two conducts," because Shravakas and others have two conducts towards the knowable, namely, wisdom and non-afflicted ignorance. Because of the absence of these, the Buddha's wisdom is perfect. From the perspective of the perfection of abandonment, it is said, "Supreme devotion to the Dharma of no characteristics," because it is the non-abiding Nirvana that does not conform to the characteristics of Samsara and Nirvana. Then, by what means is it attained? It is said, "Abiding in the abode of the Buddha," because the Bhagavan abides in emptiness and great compassion, so he does not abide in Samsara, nor does he abide in Nirvana. Is this abiding of the Buddha different from others? No, it is said, "Attained the equality with all Buddhas," because the Buddhas abide in all aspects in a mutually intertwined manner. Now, in order to accomplish the benefit of others for the sake of one's own perfect benefit, from the perspective of the antidote to all the obscurations of those to be tamed, it is said, "Understood the realization of being without obscurations." Regarding those who create obstacles, such as Mara, from the perspective of not being taken away by them, it is expressed by "having irreversible Dharma." When accomplishing the benefit of which sentient beings, there is no distinction of high or low due to their actions, so it cannot be taken away by the realm of action. By what means is the benefit of sentient beings accomplished? From this perspective, it is said, "Inconceivable establishment." And the individual of all Buddhas
Tibetan
་ཐ་དད་དམ་ཞེ་ན། མ་ཡིན་ཏེ། ཅིའི་ཕྱིར་ཞེ་ན། དུས་གསུམ་མཉམ་པ་ཉིད་དུ་ངེས་པར་འབྱུང་བ་སྨོས་པ་སྟེ། དུས་གསུམ་རྣམས་སུ་སངས་རྒྱས་ཐམས་ཅད་དོན་ཐམས་ཅད་མཛད་པར་མཐུན་པར་ངེས་པར་འབྱུང་བའི་ཕྱིར་རོ། །དེ་དེ་ལྟར་སེམས་ཅན་གྱི་དོན་མཛད་ན་འཇིག་རྟེན་གྱི་ཁམས་རེ་རེར་རིམ་གྱིས་མཛད་དམ་ཞེ་ན། མ་ཡིན་ཏེ། ཅིའི་ཕྱིར་ཞེ་ན། འཇིག་རྟེན་གྱི་ཁམས་ཐམས་ཅད་དུ་ཞུགས་པའི་སྐུ་དང་ལྡན་པ་ཞེས་བྱ་བ་སྨོས་པ་སྟེ། འཇིག་ རྟེན་གྱི་ཁམས་ཐམས་ཅད་དུ་སངས་རྒྱས་འབྱུང་བ་ཀུན་དུ་སྟོན་པའི་ཕྱིར་རོ། །དེ་དང་དེར་ཐེ་ཙོམ་སྐྱེས་ཤིང་སྐྱེས་པ་རྣམས་གཅོད་པའི་མཐུ་མངའ་བར་བརྗོད་པའི་ཕྱིར། ཆོས་ཐམས་ཅད་ལ་ཐེག་ཙོམ་མི་མངའ་བའི་མཁྱེན་པ་ཅན་ཞེས་བྱ་བ་སྨོས་པའོ། །གདུལ་བ་རྣམས་ཀྱི་རིགས་ཐ་དད་པའི་ཕྱིར་ཅི་རིགས་སུ་ཐེག་པ་ལ་འདུལ་བ་ལ་མཁས་པའི་དབང་དུ་བྱས་ནས། སྤྱོད་པ་ཐམས་ཅད་དང་ལྡན་པའི་མངའ་བ་ཞེས་བྱ་བ་སྨོས་སོ། །གདུལ་བ་དེ་དག་ཉིད་ལ་སྐལ་པ་ཡོད་པའམ། སྐལ་པ་མེད་པ་ལ་མཁས་པའི་དབང་དུ་བྱས་ནས། ཆོས་ལ་ནེམ་ནུར་མི་མངའ་བའི་མཁྱེན་པ་དང་ལྡན་པ་ཞེས་བྱ་བ་སྨོས་སོ། །ཡང་དག་པ་དང༌། ལོག་པ་དང༌། དེ་གཉི་ག་སྒྲུབ་པ་དག་ལྡན་པའི་གདུལ་བ་དེ་དག་ལ་དགའ་བ་ལ་སོགས་པའི་རྣམ་པའི་རྣམ་པར་རྟོག་པ་མི་མངའ་བའི་དབང་དུ་བྱས་ནས། རྣམ་པར་མ་བརྟགས་པའི་སྐུ་མངའ་བ་ཞེས་བྱ་བ་སྨོས་སོ། །མ་ངེས་པའི་རིགས་ཀྱི་ཉན་ཐོས་དང༌། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་དྲང་བ་དང༌། ཡང་དག་པ་གཟུང་བའི་ཕྱིར་དང༌། ཐེག་པ་ཆེན་པོ་ཡང་དག་པར་བསྔགས་པའི་དབང་དུ་བྱས་ནས། ཡེ་ཤེས་བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་ཀྱིས་ཡང་དག་པར་མནོས་པ་ཞེས་བྱ་བ་སྨོས་སོ། །ཐམས་ཅད་མཁྱེན་པ་ཡིན་ནམ་མ་ཡིན་ཞེས་སྟོན་པ་ལ་འདུལ་བ་རྣམས་ཐེ་ཙོམ་ཟ་བའི་སྐབས་ཀྱི་དབང་དུ་བྱས་ནས། སངས་རྒྱས་ཀྱིས་གནས་པ་གཉིས་སུ་མེད་པ་དམ་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཞེས་བྱ་བ་སྨོས་ཏེ། སངས་རྒྱས་ཐམས་ཅད་མཉམ་པ་ཉིད་བརྙེས་པ་ཞེས་གསུངས་པའི་ཕྱིར་རོ། །ཐམས་ཅད་གཅིག་ཏུ་ཐལ་བར་འགྱུར་བ་སྤངས་པའི་ཕྱིར། དེ་བཞིན་གཤེགས་པ་མ་འདྲེས་པའི་རྣམ་པར་ཐར་པར་མཛད་པའི་ཡེ་ཤེས་ཀྱི་མཐར་ཕྱིན་པ་ཞེས་བྱ་བ་སྨོས་སོ། །གལ་ཏེ་གཅིག་པ་ཡང་མ་ཡིན། ཐ་དད་པ་ཡང་མ་ཡིན་ན་མཚན་ཉིད་ཅི་འདྲ་ཞེ་ན། མཐའ་དང་དབུས་མེད་པའི་སངས་རྒྱས་ཀྱིས་མཉམ་པ་ཉིད་དུ་ཐུགས་སུ་ཆུད་པ་ཞེས་བྱ་བ་སྨོས་སོ། །རྟག་པ་དང་མི་རྟག་པ་ཉིད་ལ་སོགས་པ་ཐམས་ཅད་མཐའ་ཡིན་ན་དེའི་མཚན་ཉིད་མེད་པ་སྤངས་པའི་ཕྱིར
Chinese
如果说是各不相同吗？不是的。为什么呢？因为说的是三时平等性中必定产生，即在三时中，所有佛陀做一切事情都是一致的，必定会产生。如果那样利益有情，那么是在每个世界中依次利益吗？不是的。为什么呢？因为说的是具有进入所有世界的身体，即为了在所有世界中普遍示现佛陀的出现。为了说明具有断除在那里和那里产生疑惑和已经产生疑惑之人的能力。说的是具有对一切法都没有疑惑的智慧。因为所调伏者的种姓各不相同，所以以随其所应以各种乘调伏的善巧为自在，所以说的是具有一切行为的自在。以善于调伏那些所调伏者本身有缘分或没有缘分为自在，所以说的是具有对法没有犹豫的智慧。以对具有正确、错误以及两者兼具的所调伏者，没有喜欢等分别念为自在，所以说的是具有没有分别的身体。为了引导不定种姓的声闻和菩萨，为了抓住正确，以及为了正确赞叹大乘，所以说的是一切智慧菩萨如实领受。为了在显示是否是全知者时，调伏者们产生疑惑的情况，所以说的是佛陀所住的无二殊胜波罗蜜多，因为说的是所有佛陀都获得了平等性。为了避免一切都变成一体的过失，所以说的是如来不杂的解脱所作的智慧的究竟。如果既不是一体，也不是各异，那么是什么样的相呢？说的是没有边和中间的佛陀以平等性所证悟。如果常恒和无常等一切都是边，那么为了避免没有它的相
English
If it is said to be different? No. Why? Because it is said that the three times are bound to arise in equality, that is, in the three times, all Buddhas are consistent in doing everything, and it will inevitably arise. If you benefit sentient beings in that way, do you benefit them sequentially in each world? No. Why? Because it is said to have a body that enters all worlds, that is, to universally show the appearance of Buddhas in all worlds. In order to explain that he has the ability to cut off those who have doubts and those who have doubts there and there. It is said that he has the wisdom of not having any doubts about all dharmas. Because the lineages of those who are to be tamed are different, they are free to tame the vehicles as appropriate, so it is said that they have the freedom of all actions. It is said that he has the wisdom of not hesitating about the Dharma because he is free to tame those who are to be tamed themselves, whether they have affinity or not. Because he is free from liking and other discriminations for those who are to be tamed who have correctness, error, and both, it is said that he has a body without discrimination. In order to guide the Shravakas and Bodhisattvas of uncertain lineages, in order to grasp the correct, and in order to correctly praise the Mahayana, it is said that all wisdom Bodhisattvas truly receive it. In order to show whether he is omniscient or not, the tamers have doubts, so it is said that the Buddha dwells in the unsurpassed Paramita, because it is said that all Buddhas have attained equality. In order to avoid the fault that everything becomes one, it is said that the Tathagata's unmixed liberation is the ultimate in wisdom. If it is neither one nor different, then what kind of aspect is it? It is said that the Buddha without beginning and end is enlightened with equality. If everything such as permanence and impermanence is the edge, then in order to avoid not having its aspect