Chinese
在引导有情方面，只有那些相续完全成熟者才会被引导，而不是其他人。说道：犹如太阳升起时，完全成熟的莲花会绽放一样。同样，同样如来出现时，也只调伏那些心意完全成熟者。这里还要补充一点：凡是与何种根器相应的，就引导与那种根器相应的有情。那么，什么是有情与根器相应呢？就是与解脱分相应的善根完全成熟者。而那些与根器不相应的有情，即使是获得了调伏有情之方便善巧达到极致的佛陀薄伽梵，也不会从轮回的泥沼中引导他们。正如所说：你以外在的支分力量，完全如实地成办了，但是，那些自身力量薄弱的孩童们，却仍然耽著于烦恼。这样说道。另外，从慈悲示现伸出手，播下解脱种子的有情们，会从恶趣和有中引导出来。这样说道。与根器不相应的，就是从注定是邪道，到与解脱分相应的善根没有完全成熟，没有被教导，以及转生到色界和无色界中的有情，因为在那里不会生起见道。因此，只有那些具有根器的有情，才会被内外圆满的功德所引导。说道：即使天王降下雨水，不好的种子也不会生长。同样，即使诸佛出现，没有根器者也不会品尝到果实。又或者，以何种方式与根器相应，就仅仅以那种方式引导，或者通过展示蕴，或者通过展示界和处，或者通过展示缘起。 这样一来，这就能表明薄伽梵所说的法是具有意义的。另一方面，由于声闻、独觉佛和具有佛种性，所以有三种有情。在这些有情中，无论哪个有情与哪个乘的引导相应，就仅仅以那个乘来引导。这表明薄伽梵利益一切有情，并且是无上的善知识。所谓如实宣说，就是指如实地宣说事物的本来面目，而不是其他。
English
In terms of guiding sentient beings, only those whose continuums are fully ripened are guided, not others. It is said: Just as when the sun rises, the fully ripened lotus blossoms, similarly, when the Tathagata appears, he only tames those whose minds are fully ripened. Here, it should also be added: Whichever sentient beings are endowed with whatever capacity, those sentient beings are guided accordingly. So, what sentient beings are endowed with capacity? Those whose roots of virtue corresponding to the aspect of liberation are fully ripened. As for those sentient beings who are not endowed with capacity, even the Buddhas, the Bhagavat, who have attained the ultimate in skillful means of taming sentient beings, do not use them to guide beings from the mire of samsara. As it is said: Although you have accomplished all the external limbs and powers perfectly and truly, those children who lack self-power still cling to afflictions. Thus it is said. Furthermore, from compassion, extending the hand that shows the way, those sentient beings who have planted the seeds of liberation are guided from the evil destinies and existence. Thus it is said. Those who are not endowed with capacity are those who are destined for the wrong path, whose roots of virtue corresponding to the aspect of liberation are not fully ripened, who have not been taught, and who are born in the form and formless realms, because the path of seeing does not arise there. Therefore, only those who have capacity are guided by the perfect qualities of inner and outer. It is said: Even if the king of gods sends down rain, bad seeds will not grow. Similarly, even if the Buddhas appear, those without capacity will not taste the fruit. Or, whichever way one is endowed with capacity, one is guided only in that way, either by showing the aggregates, or by showing the elements and sources, or by showing dependent origination. In that case, this shows that the Dharma spoken by the Bhagavat is meaningful. On the other hand, since there are Hearers, Solitary Buddhas, and those with the Buddha-nature, there are three kinds of sentient beings. Among these sentient beings, whichever one is endowed with the capacity to be guided by whichever vehicle, one is guided only by that vehicle. This shows that the Bhagavat benefits all sentient beings and is the supreme spiritual friend. To say "showing in accordance with the meaning" means to show things as they are, and not otherwise.
Chinese
因为不是颠倒的缘故，所以如实显示。或者，因为如实地调伏事物和必要，所以是如实显示，不是把想要求声闻菩提的人调伏到独觉菩提。同样，也要对其他人说。再者，如何通过如实显示本身来阐明此处的利益他人的方法呢？因此，说了“那是因为显示时如实地显示”等等。此处“威力”一词表达能力威力，不是指神通的威力，也不是指殊胜布施的威力，要一一对应。如果说，如来加持能使众生刹那间远离嗔恨等，也能知道他人的心，但世尊的威力并不能使他们断除烦恼，那么是什么呢？是由于宣说殊胜的法，才能通过领悟而断除烦恼。如是说：“生起正见有二因二缘，即他人的声音和内心的如理作意。”没有断除烦恼，也就不可能脱离轮回的泥潭，因此，那是因为显示时如实地显示，从而将众生从轮回的泥潭中救拔出来。 以神通在空中行走等等。殊胜布施就像大自在天等，声音等不能被天等所杀一样。其他人则认为，就像通过宝珠和药物的威力可以摆脱瘟疫等一样，威力是指神通和殊胜布施等。如果是这样，就像进入城市后，盲人能看见事物，聋子能听见声音一样，国王的威力并不能断除烦恼。没有生起对治，即使见到神通也会被阻碍，但并没有不见烦恼，也不是殊胜布施的威力。神通和普遍言说只能使众生暂时处于自己的位置，仅仅是高兴而已，并不能断除烦
English
Because it is not inverted, it shows things as they are. Or, because it subdues things and necessities as they are, it is a true display, not subduing those who want to hear the Bodhi of the Bodhisattva to the Bodhi of the Solitary Buddha. Likewise, it should be said to others as well. Furthermore, how can the method of benefiting others here be clarified through the very act of showing things as they are? Therefore, it is said, "That is because when showing, it shows things as they are," and so on. Here, the word "power" expresses the power of ability, not the power of magical powers, nor the power of noble giving, and each should be applied accordingly. If it is said that the blessings of the Tathagata can cause sentient beings to be free from anger and so on for a moment, and can also know the minds of others, but the power of the Bhagavan cannot cause them to abandon their afflictions, then what is it? It is through the exposition of the noble Dharma that afflictions are abandoned through realization. It is said, "There are two causes and two conditions for generating right view, namely, the voice of others and the internal proper attention." Without abandoning afflictions, it is impossible to escape the mire of samsara. Therefore, that is because when showing, it shows things as they are, thereby rescuing beings from the mire of samsara. Walking in the sky by means of magical powers, and so on. Noble giving is like the Great自在天 and others, whose voices and so on cannot be killed by the gods and so on. Others think that just as the power of jewels and medicines can get rid of plagues and so on, power refers to magical powers and noble giving and so on. If so, just as when entering a city, the blind can see things and the deaf can hear sounds, the power of the king cannot eliminate afflictions. Without the arising of antidotes, even seeing magical powers will be hindered, but afflictions are not unseen, nor is it the power of noble giving. Magical powers and universal speech can only temporarily place sentient beings in their own positions, and only cause joy, but cannot eliminate afflictions.
Tibetan
མོངས་པ་སྤོང་བ་ཡང་མ་ཡིན་ནོ། །ཉོན་མོངས་པ་རྣམས་ནི་འཁོར་བའི་རྩ་བ་ཡིན་པའི་ཕྱིར་ཉོན་མོངས་པ་སྤངས་པ་མེད་པར་འཁོར་བའི་འདམ་ལས་བརྒལ་བ་ཡོད་པ་མ་ཡིན་ཏེ། དེའི་ཕྱིར་རྫུ་འཕྲུལ་དང༌། དམ་པ་སྦྱིན་པའི་མཐུས་འཁོར་བའི་འདམ་ལས་དྲངས་པ་མེད་དོ། །ཚིགས་སུ་བཅད་པ་འདིར་ནི་གཞན་གྱིས་སྟོན་པ་དང༌། བསྟན་པ་དང༌། སློབ་མ་དག་ལས་བཅོམ་ལྡན་འདས་པ་དག་དང༌། དེའི་བསྟན་པ་དང༌། དེའི་སློབ་མ་རྣམས་ཁྱད་པར་དུ་འཕགས་པར་བརྗོད་དེ། སྤངས་པ་དང་ཡེ་ཤེས་ཕུན་སུམ་ཚོགས་པའི་ཕྱིར་དང༌། འཁོར་བའི་འདམ་ལས་བརྒལ་བའི་ཐབས་ཡིན་པའི་ཕྱིར་དང༌། འཁོར་བའི་འདམ་ལས་བརྒལ་བའི་ཕྱིར་རོ། །གཞན་དག་ནི་སྟོན་པར་ཁས་བླངས་པར་ཟད་ཀྱི། སྤངས་པ་དང་ཡེ་ཤེས་ཕུན་སུམ་ཚོགས་པ་མ་ཡིན་ལ། དེ་དག་གི་བསྟན་པ་ནི་འཁོར་བའི་འདམ་ལས་བརྒལ་བའི་ཐབས་མ་ཡིན་ཞིང་དེ་དག་གི་སློབ་མ་རྣམས་ཀྱང་འཁོར་བའི་འདམ་ལས་བརྒལ་བ་མ་ཡིན་ནོ་ཞེས་དོན་གྱིས་བསྟན་པར་འགྱུར་རོ། །ཡང་ན་གོ་རིམས་བཞིན་དུ་སྤངས་པའི་མཐར་ཕྱིན་པ་དང༌། ཡེ་ཤེས་ཀྱི་མཐར་ཕྱིན་པ་དང༌། གཞན་ལ་ཕན་པའི་མཐར་ཕྱིན་པ་དང༌། གཞན་ ལ་ཕན་པའི་ཐབས་ཀྱི་མཐར་ཕྱིན་པའོ། །དེ་ལྟར་བདག་དང་གཞན་ལ་ཕན་པ་སྒྲུབ་པ་ཕུན་སུམ་ཚོགས་པ་དེ་ལྟ་བུ་དང་ལྡན་པ་ཞེས་བྱ་བ་ལ། དེ་ལྟར་གྱི་སྒྲ་ནི་ཇི་སྐད་བཤད་པའི་བསྟོད་པའི་རྣམ་པར་བསྟན་པར་བྱ་བའི་ཕྱིར་རོ། །སྤངས་པ་དང་ཡེ་ཤེས་ཕུན་སུམ་ཚོགས་པ་དང་ལྡན་པས་བདག་ལ་ཕན་པ་ཕུན་སུམ་ཚོགས་པ་དང་ལྡན་པ་ཡིན་ལ། དམ་པའི་ཆོས་སྟོན་པ་འབྲས་བུ་དང་བཅས་པའི་སྟོན་པ་པོ་ཡིན་པའི་ཕྱིར། གཞན་ལ་ཕན་པ་སྒྲུབ་པ་ཕུན་སུམ་ཚོགས་པ་དང་ལྡན་པའོ། །ཚོགས་བསྙད་ནས་ཞེས་བྱ་བས་གུས་པའི་ཁྱད་པར་བསྟན་པར་བྱ་བའི་ཕྱིར། ཕྱག་འཚལ་ནས་ཞེས་བྱ་བ་ནི་མགོས་བཏུད་ནས་སོ་ཞེས་བཤད་དོ། །གལ་ཏེ་ན་མའི་སྒྲ་དང་ལྡན་ན་བཞི་པར་འགྱུར་ན། འདི་ན་ནི་ན་མའི་སྒྲ་མེད་པ་མ་ཡིན་ནམ་ཞེ་ན། ཉེས་པ་འདི་ནི་མེད་དེ། ཡང་དག་པར་བྱེད་པའི་མཚན་ཉིད་ཀྱི་དོན་ཅན་གྱི་བཞི་པའོ། །འདི་ལྟར་བྱ་བ་སྨོས་པ་བརྗོད་དེ། ཁྱིམ་ཐབ་ལ་ཉལ་འགྱེད་པ་ལ་གོ་བགོས་ཞེས་ཉལ་བ་ངང་བགོ་བའི་བྱ་བས་ཁྱིམ་ཐབ་དང་གཡུལ་འགྱེད་པ་མངོན་པར་འདོད་པས་ཡང་དག་པར་སྦྱིན་པའི་བཞི་པ་གྲུབ་པ་དེ་བཞིན་དུ་འདིར་ཡང་ཕྱག་འཚལ་བས་སྟོན་པ་མངོན་པར་འདོད་པར་བྱེད་པ་པོའི་མཚན་ཉིད་ཁོ་ནའི་བཞི་པ་ཡིན་ནོ། །བཏུད་ནས་ཀྱི་སྒྲ་ནི་ན་མའི་སྒྲ་དང་དོན་འདྲ་བས་ཉེས་པ་མེད་དོ། །དེ་ལ་ཕྱག་འཚལ་ནས་ཞེས་ག
Chinese
也不是舍弃烦恼。因为烦恼是轮回的根本，没有舍弃烦恼就不可能超越轮回的泥潭。因此，凭借神通和殊胜布施的力量，也无法从轮回的泥潭中解脱。这段偈颂中，将其他导师、教法和弟子与世尊、其教法和弟子进行对比，突显了后者的卓越之处，因为他们具备圆满的断证和智慧，是超越轮回泥潭的方法，并且已经超越了轮回的泥潭。其他的只是自诩为导师，并不具备圆满的断证和智慧，他们的教法不是超越轮回泥潭的方法，他们的弟子们也没有超越轮回的泥潭，这是通过含义来表达的。或者，按照顺序，是断证的究竟、智慧的究竟、利他的究竟和利他之方便的究竟。像这样，具备成办自他利益的圆满功德，被称为“具备如是功德”。这里的“如是”一词，是为了表明如前所述的赞叹之相。因为具备圆满的断证和智慧，所以是具备成办自利圆满功德者。因为是宣说殊胜之法、具备果实的导师，所以是具备成办利他圆满功德者。“陈述僧众”是为了表明恭敬的差别。“顶礼”是说以头敬礼。如果带有“那摩”的词语，就会变成第四格。这里没有“那摩”的词语，难道不是吗？并非如此，这没有过失，这是具有真实作用的第四格。就像陈述行为时说，家庭分摊财产时说“瓜分”，用瓜分的行为来表达家庭和战争，从而成就了真实布施的第四格。同样，这里也是用顶礼来表达导师，是能实现导师之意的第四格。“敬礼”一词与“那摩”一词意义相同，所以没有过失。因此，顶礼之后……
English
It is also not abandoning afflictions. Because afflictions are the root of samsara, without abandoning afflictions, it is impossible to transcend the mire of samsara. Therefore, one cannot be delivered from the mire of samsara by the power of miracles and noble giving. In this verse, the Buddhas, their teachings, and their disciples are said to be superior to other teachers, teachings, and disciples, because they possess perfect abandonment and wisdom, are the means of transcending the mire of samsara, and have transcended the mire of samsara. Others merely claim to be teachers, but do not possess perfect abandonment and wisdom, their teachings are not the means of transcending the mire of samsara, and their disciples have not transcended the mire of samsara, which is implicitly stated. Alternatively, in order, they are the perfection of abandonment, the perfection of wisdom, the perfection of benefiting others, and the perfection of the means of benefiting others. Thus, possessing such perfect accomplishment of benefiting oneself and others is called "possessing such qualities." The word "such" is to indicate the aspect of praise as described above. Because one possesses perfect abandonment and wisdom, one possesses the perfect accomplishment of benefiting oneself. Because one is a teacher who teaches the noble Dharma and possesses fruits, one possesses the perfect accomplishment of benefiting others. "Having stated the assembly" is to indicate the distinction of reverence. "Having prostrated" means having bowed one's head. If it were accompanied by the word "nama," it would become the fourth case. Is it not the case that there is no word "nama" here? This is not a fault, it is the fourth case with the meaning of a defining characteristic that truly acts. Just as when stating an action, when dividing property among a household, one says "divide," using the action of dividing to express the household and war, thereby accomplishing the fourth case of truly giving. Similarly, here also, by prostrating, one expresses the teacher, it is the fourth case of the defining characteristic of one who makes the teacher manifest. The word "having bowed" has the same meaning as the word "nama," so there is no fault. Therefore, having prostrated...