Chinese
以智慧空性和，方便大悲和祈愿、禅定、神通等无量游舞，依靠成办二利的无碍之力，善逝于殊胜的果位。不再返回地逝去。无余地逝去，共有三种。其中第一种，对于一切烦恼，成为轮回一方的痛苦，断绝产生一切痛苦的过患的细微垢染而逝去，是为善逝或美逝。犹如男子身形俊美。这便与轮回区分开来。有情众生无法超越痛苦的因果。不再返回地逝去，因为从根拔除了我见之种子，犹如烧毁的木柴不再生长一般，不再返回轮回之境。犹如彻底治愈的瘟疫。此处所说的瘟疫，是指从瘟疫之主天花中解脱之人，不会在同一世中再次感染此病作为比喻。这种逝去的方式，与没有断除我见种子的外道之路区分开来。即使他们到达有顶，也无法超越有顶天的范围。无余地逝去或圆满地逝去，是指没有丝毫未获得的断证圆满的功德之法。譬如盛满精华的宝瓶。这与声闻和缘觉区分开来。他们虽然仅仅具有不再返回的境界，但由于断证不圆满，所以是片面的。这些道理也说明，心的自性是光明，垢染是暂时的，并且具有从根拔除垢染的对治——证悟无我的殊胜智慧，以及此道也以方便串习达到究竟的力量，能够圆满断证，因此相信以正量成立的道理非常重要。详细内容可以从法称论师的论著等处了解。以上阐述了自利圆满，现在为了他利，世间知者等等的意义。世间一词，包含器、情和痛苦等诸多含义。但在此处，是指对遍布虚空的众生，以无碍的智慧照见，如应调伏之机
English
Through the immeasurable play of wisdom emptiness, skillful means of great compassion, aspirations, meditative concentration, and clairvoyance, relying on the unimpeded power to accomplish the two benefits, one goes well to the supreme fruit. One departs without returning. One departs without remainder, these are the three. Among them, the first, regarding all afflictions, the suffering that has become a part of samsara, departing without even the slightest trace of the faults of the origin of all suffering, is to go well or beautifully. Like a man with a beautiful form. This distinguishes it from samsara. Sentient beings cannot transcend the cause and effect of suffering. Departing without returning, because the seed of the view of self is uprooted, just as burned firewood does not grow again, one does not return to the state of samsara. Like a plague that has been completely cured. Here, the term "plague" refers to the example of a person who has been freed from smallpox, the main disease of plagues, and will not be infected by that disease again in that lifetime. This way of departing distinguishes it from the paths of non-Buddhists who have not abandoned the seed of the view of self. Even if they reach the peak of existence, they cannot transcend the confines of existence. Departing without remainder or departing completely means that there is not even a little bit of the qualities of complete abandonment and realization that have not been attained. For example, like a vase completely filled with essence. This distinguishes it from the Shravakas and Pratyekabuddhas. Although they only have the state of non-returning, they are limited because their abandonment and realization are not complete. These reasons also explain that the nature of the mind is luminosity, defilements are temporary, and there is a special wisdom that realizes selflessness, which is the antidote to uprooting defilements, and that this path also has the power to perfect abandonment and realization through the power of familiarization with skillful means, so it is very important to believe in the reasons established by valid cognition. Details can be found in the treatises of Dharmakirti and others. Having explained the perfection of one's own benefit, now for the benefit of others, the meaning of "knower of the world" and so on. The word "world" has many meanings, including container, contents, and suffering. But here, it refers to all sentient beings pervading space, seeing with unobstructed wisdom, according to the capacity of those to be tamed.
English
That which possesses great compassion, the essence of wisdom, and mastery over the play of magical manifestation is called Knower of the World. Who is declining? Who is distressed? Who is to be tamed? Day and night, constantly watching all the worlds and knowing all, there is not even a slight missing of the opportune time for those to be tamed; this is the cause of perfect benefit for others. Relying on such great compassion, the tamer of beings, the unsurpassed. A being is one to be tamed, who has the ability to enter the path. The tamer is like one who directs a chariot or a horse in the world with reins, which is known as a tamer. Thus, the Bhagavan is the one who steers beings from the dangerous precipice of existence to the place of liberation, therefore he is called that. How does he tame? Not like a king who inflicts suffering by taming with laws, but by relying on the source of inexhaustible bliss even when embarking on the path that abandons the two extremes, and leads to liberation. Even those who are very difficult to tame, such as the attached Nanda, the fiercely hateful Angulimala, the arrogant Kashyapa, and the dull-witted Chudapanthaka, are tamed without fail by limitless means. Moreover, since there is not a single being to be tamed who is lost in any direction or time, and since the work of taming pervades the sky, it is called unsurpassed. That is how the actual taming is done. By what method does he tame? He is called the teacher of gods and humans. Although he is the teacher of all beings, he is the special basis for directly hearing the Dharma from the Sage and generating the noble path. Therefore, he is called the teacher of gods and humans, and by representing all beings with these two, he liberates the continuum by teaching the Four Noble Truths. Thus, one who has perfected his own abandonment and realization and teaches the Dharma with compassion for others is an incomparable teacher. One should generate respect by knowing the difference between one's own teacher and others. In conclusion, the Buddha Bhagavan, the Buddha who has thus perfected the two purposes, is called Bhagavan, Buddha.
Chinese
因此，也表示断证二者，世尊也能够表示断证二者。其中，佛陀已如前述。世尊是指降伏“有”之语，或者指具有福分和善妙。因此，是指具有降伏四魔之功德，或者指具有自在等六种善妙功德者，称为世尊。然而，不应只注重词语的运用，而应从词语中提取出决定义的解释，即不共的含义，并在“逝”字上加上敬语，从而将“世尊”与外道的伟大神祇等区分开来。因此，世尊和佛陀这两个词语实际上概括了上述的断证二者。在一些注释中，将此二者分别视为基体和属性，但实际上无论如何都没有区别。首先，由于“世尊即是”这句话的力量，它成为了基体，因此这样说是正确的。第二，详细解释：为了他人的利益，在世间显现的方式；为了自己的利益，则是断证达到究竟的方式。第一种方式包括如何显现，以及显现后如何利益众生两种。第一，从“如来是”到“所见皆无相违”之间的意义。刚刚所说的如来，仅仅因为利益他人的大悲心，从无量圆满的福德资粮中产生，因此被称为与福德之因相符。如经中所说：“如来是无漏善法的影像。”就像这样。这样的福德，不像凡夫的善根那样，产生果报后就会耗尽；也不像声闻缘觉的善根那样，会进入无余涅槃，而是像虚空一样永不耗尽。这在名言上，是通过善巧方便完全回向于他人；在胜义上，是由于无有执着而与法界融为一体。实际上，这是证悟了真俗二谛双融之道的智慧金刚身的加持。此外，此之色身等与福德之因相符，而且福德并非仅成熟一次果报就会耗尽，而是永不耗尽，不仅如此，此
English
Thus, it also indicates both abandonment and realization, and the term "Bhagavan" (Blessed One) can also represent both abandonment and realization. Among these, "Buddha" has already been explained. "Bhagavan" refers to subduing the sound of "Bhaga," or it refers to fortune and excellence. Therefore, it refers to possessing the qualities of subduing the four maras, or to possessing the six excellent qualities such as sovereignty, and is called Bhagavan. However, one should not only focus on the application of words, but should extract the definitive explanation, the uncommon meaning, from the words, and add an honorific to the word "gone," thereby distinguishing "Bhagavan" from the great gods of externalists. Therefore, the terms Bhagavan and Buddha actually summarize the aforementioned abandonment and realization. In some commentaries, these two are respectively regarded as the basis and the attribute, but in reality there is no difference in any case. First, because of the power of the phrase "Bhagavan is," it becomes the basis, so it is correct to say so. Second, detailed explanation: For the benefit of others, the way of appearing in the world; for one's own benefit, it is the way of perfecting abandonment and realization. The first way includes how to appear, and how to benefit sentient beings after appearing. First, the meaning from "The Tathagata is" to "what is seen is not contradictory." The Tathagata just mentioned arises from the immeasurable and perfect accumulation of merit solely because of the great compassion of benefiting others, so it is said to be in accordance with the cause of merit. As it is said in the sutra: "The Tathagata is the image of unpolluted virtue." Just like this. Such merit, unlike the virtue of ordinary beings, is exhausted after producing results; nor is it like the root of virtue of Hearers and Solitary Realizers, which will enter into complete nirvana, but it will never be exhausted like the sky. This is nominally, through skillful means, completely dedicated to others; ultimately, it is because of non-attachment that it is integrated with the realm of Dharma. In fact, this is the blessing of the wisdom vajra body that has realized the path of the union of the two truths. In addition, this form body and so on are in accordance with the cause of merit, and the merit is not only exhausted after maturing once, but will never be exhausted, not only that, this
Chinese
所造的一切善根也永远不会浪费。如《华严经》云： 诸佛听闻见，供养亦复然，无量福德聚，增长亦复然。烦恼轮回诸苦恼，一切断除之时，此有为法中，未舍弃则不尽。如经中所说，以水滴充满为例，多次宣说，如入鳄鱼口中，抓住也不放。如来是四时平等，获得如金刚之身，一次的信仰也如大海中的一滴水。以忍辱庄严，见到色身，无有不合之因的主要因素是忍辱。如云： 忍辱得妙色，殊胜且广大，金色甚可爱，众生乐瞻视。如是，由忍辱无量之波罗蜜多所生，故云忍辱庄严，从因的方面来说，或者如金刚般坚硬，无有力量之身，不依赖于因缘，故此以忍辱庄严。三千世界无数次以手举起，抛向无量世界的彼岸，也不会损害众生等，即使没有化缘，安住无量劫，也没有疲厌等，身体没有不能做到的，也应如此理解。福德之宝藏的根本，宝藏是不尽之义。如来一毛孔，也是福德无边，故此身是无量福德之根本。又如《掷石经》云： 赡部洲的众生之福德加起来，也比不上一个洲的统治者转轮王的福德的百分之一，千分之一。同样，两个洲的福德也比不上两个洲等的转轮王的福德。四大洲的转轮王百千万的福德，也比不上四大天王诸神的福德的百分之一，千分之一。四大天王百千万的福德比不上四大天王，四大天王的福德百千万比不上三十三
English
All the virtuous roots created will never be wasted. As the Avatamsaka Sutra says: "Hearing, seeing, and making offerings to the Buddhas will increase the immeasurable accumulation of merit. When all the sufferings of samsara are abandoned, it will not be exhausted if it is not abandoned in this conditioned dharma." As stated in the sutras, using the example of filling with water droplets, it is repeatedly said that like entering the mouth of a crocodile, one does not let go even when holding on. The Tathagata is equal in all four times, having attained a vajra-like body, and even a single instance of faith is like a drop of water in the ocean. Adorned with patience, the main factor for seeing the Rupakaya without any discord is patience. As it is said: "Patience obtains an excellent form, which is supreme and vast, golden in color, lovely, and pleasing to the sight of beings." Thus, because it arises from the immeasurable perfection of patience, it is said to be adorned with patience, from the aspect of cause. Or, like a vajra, this indestructible, immeasurably powerful body does not depend on conditions, so it is adorned with patience. Even if countless three thousand worlds are lifted by hand and thrown to the other shore of immeasurable worlds, it will not harm beings, etc. Even if one does not beg for alms and abides for countless kalpas, there will be no weariness, etc. There is nothing that the body cannot do, and this should be understood in this way as well. The basis of the treasury of merit, the treasury is the meaning of inexhaustible. Even a single pore of the Tathagata is immeasurable in merit, so this body is the basis of immeasurable merit. Moreover, as stated in the Stone Throwing Sutra: "The combined merit of the beings of Jambudvipa cannot withstand even one hundredth or one thousandth part of the merit of a Chakravartin, the ruler of one continent. Similarly, the merit of two continents cannot withstand the merit of the Chakravartin of two continents, etc. The merit of hundreds of thousands of Chakravartins of the four continents cannot withstand even one hundredth or one thousandth part of the merit of the gods of the Four Great Kings. The merit of hundreds of thousands of the Four Great Kings cannot compare to the Four Great Kings, and the merit of hundreds of thousands of the Four Great Kings cannot compare to the Thirty-three."