Chinese
为了调伏其他所化有情的一切利益，只要轮回存在，就会永不间断地恒常住留。第三，因为想要得到存在于海底之物：正如珍贵的如意宝在此世间极难获得一样，众生极其不幸被烦恼所困扰，要知道在此心中见到如来是极难获得的。如是说，因为沉入大海之中，存在于大地之下的缘故，那些追求并想要得到此物的人们，正如能成办一切所需所愿的珍贵如意宝，对于福德浅薄的众生来说极难获得一样。同样，安住于轮回的无边众生，都因为极其不幸，被各种烦恼和近烦恼所困扰。要知道在各自具有垢染的心中，见到如来二身的显现是极其难以获得的。第七，讲述语秘密的譬喻：犹如声音的回响，从他人的意识中产生，没有分别念也没有造作，不住于内外一样。同样，如来的语言，从他人的意识中产生，没有分别念也没有造作，不住于内外。如是说，例如，悬崖等处的声音的回响，显现为各种各样的声音，这是由于因缘的力量，从其他听者的各自表达相符的意识中产生并显现的。悬崖等处没有发起意乐的分别念，也没有想要表达此物的造作或努力。声音本身的体性也不存在于悬崖等的外部和内部。同样，如来所说的正法之声音显现为各种各样的声音，这也是由于所化众生的意愿，从其他听者的各自想法相符的意识中产生并显现的。佛陀没有任何发起意乐的分别念，也没有想要对此进行开示的造作或努力。声音本身的体性也不存在于佛的
English
In order to accomplish all the benefits of other sentient beings to be tamed, as long as samsara exists, it will constantly remain without interruption. Third, because one desires to obtain what exists under the sea: Just as a precious wish-fulfilling jewel is extremely difficult to obtain in this world, sentient beings are extremely unfortunate and afflicted by afflictions, know that seeing the Tathagata in this mind is extremely difficult to obtain. As it is said, because it is submerged in the great ocean and exists under the great earth, those who seek and desire to obtain this object, just as a precious wish-fulfilling jewel that can accomplish all needs and desires, is extremely difficult for sentient beings with little merit to obtain. Similarly, all the infinite sentient beings who dwell in samsara are extremely unfortunate and afflicted by various afflictions and near afflictions. Know that seeing the appearance of the two bodies of the Sugata in their respective defiled minds is extremely difficult to obtain. Seventh, explaining the analogy of the secret of speech: Just like the echo of a sound, arising from the consciousness of others, without conceptualization and without fabrication, not dwelling in the inside and outside. Similarly, the speech of the Tathagata, arising from the consciousness of others, without conceptualization and without fabrication, not dwelling in the inside and outside. As it is said, for example, the echo of sounds in cliffs and other places appears as various sounds, which arises and appears from the consciousness of other listeners in accordance with their respective expressions due to the power of conditions. Cliffs and other places do not have the conceptualization of initiating intention, nor do they have the fabrication or effort to express this object. The nature of the sound itself does not exist in the external and internal of cliffs and other places. Similarly, the sound of the Dharma spoken by the Tathagatas appears as various sounds, which also arises and appears from the consciousness of other listeners in accordance with the wishes of the sentient beings to be tamed. The Buddha does not have any conceptualization of initiating intention, nor does he have any fabrication or effort to explain this. The nature of the sound itself does not exist in the Buddha's
Chinese
不在内部也不在外部。第八，以身体的秘密为例：稍微也不存在，显现也不存在。没有对境，也没有所依。远远超越了眼睛的道路。没有形体，无法指示。如同虚空，怎能有高低？即使看见，也不是那样。同样，一切佛陀，即使看见，也不是那样。如是说。例如，事物稍微成立也不存在，对于根识显现也不存在，并且，在那些的对境中成立也不存在，作为所依的基础也不存在，特别是远远超离了眼睛的根的道路，并且，没有成立为有碍的形体，在其他人的眼识前，作为“这是什么”而指示也不存在的自性之无为法虚空，怎么会有某些人看见中央部分显现为高，末端显现为低，以及看见各种形状和颜色，然而究竟上，虚空如那样显现的，并非真实存在。意义同样，由于所化众生的想法，示现十二行仪等无量神变的一切，虽然看见存在于佛陀，然而究竟的佛陀，如生灭等各种显现那样，在意义上并非真实存在，因为是无有变化的缘故。第九，以慈悲的进入方式为例：如从地上，一切生长的，无分别地依靠土地，增长、稳固和宽广一样。同样，圆满的佛陀，依靠无分别，众生的善根，全部都将增长。如是说。例如，如从这大地生长的树木、森林、花朵等一切，没有“我要生起这些”的想法和努力，依靠土地，新的会增长，原有的根会稳固，一切都会越来越宽广和茂盛，从而成为众生的资粮一样。同样，如来圆满的佛陀如大地一般，没有“我要做这些的利益”的想法，
English
It is neither inside nor outside. Eighth, an example of the secret of the body: There is not even a little, and there is no appearance. There is no object, and there is no support. It is far beyond the path of the eye. It has no form and cannot be pointed out. Like the sky, how can there be high and low? Even if you see it, it is not like that. Likewise, all Buddhas, even if you see them, are not like that. It is said. For example, there is not even a little that is established as a thing, and there is no appearance to the sense consciousness. Moreover, it is not established as an object of those, and there is no basis for relying on it. In particular, it is far beyond the path of the eye sense, and it is not established as an obstructive form. In the eyes of others, the unconditioned sky, which is not indicated as "what is this," how can some see the appearance of the central part as high, the appearance of the end as low, and see various shapes and colors, but ultimately, the sky as it appears in various ways is not really there. The meaning is the same. Due to the thoughts of the beings to be tamed, all the infinite manifestations such as showing the twelve deeds, although seen to exist in the Buddha, the ultimate Buddha, like the various appearances such as birth and death, is not really true in meaning, because it is immutable. Ninth, an example of the way compassion enters: Just as everything that grows from the earth relies on the earth without discrimination, grows, becomes stable, and becomes wide. Similarly, the perfect Buddha relies on non-discrimination, and all the roots of virtue of beings will grow. It is said. For example, just as all the trees, forests, flowers, etc. that grow from this great earth do not have the thought or effort of "I will generate these," and rely on the earth, the new ones will grow, the original roots will be stable, and everything will become wider and more lush, thus becoming the sustenance of beings. Similarly, the Tathagata, the perfect Buddha, is like the great earth, without the thought of "I will do these benefits."