Chinese
能够在所有的清净刹土中显现，此外，目犍连之子以那样的神变，在十方各自的刹土中，日夜不停地走了七天，将所经过的世界都围绕成一个圈，使土地平整，装满芥子，在比那还要多的世界中，众生进入菩提，从修行到示现十二行，都被如来的慧眼所见。如果那些所有的名号和种姓都相同，那么看到比这还要多的名号和种姓不同的佛菩萨，更不用说了。在那些世界中，佛陀出现和菩萨修行的刹土，就像大海中的沙子，以及恒河沙中稀少的金沙一样极其稀少。以那种方式，在无量无边的刹土中，不混杂地看到那些，随所应化的身语，以幻化的方式显现，如意宝般恒常遍布地利益安乐，无分别任运成就。就像这样，将一切时空的所知，都显现为自性本真空中。如同虚空与手掌等同，一刹那与一劫等同，从法界中清净了暂时的垢染，显现的如来是无有寂灭二取的不可分割的智慧金刚身。超越了微尘和刹那之法，虽然胜义中不可言说，但如果以世俗的衡量标准来衡量，则是断尽一切过失，圆满一切功德，智慧、慈悲和能力无有边际，成就了常恒寂静永恒的自性，并且不离此性。三密的显现是无尽的，如同所知的数量般散发，无论用智慧如何区分也无法看到边际，就像用尺度测量天空一样，所以必须知道是无量的。而且，所有佛陀的无量幻化，也安住在一位佛陀的自性中的差别法中，以及一位佛陀周遍一切时空，随所应化而显现的各种游舞，一真
English
being able to manifest in all pure lands, and furthermore, the son of Maudgalyayana, with such miraculous powers, went to each of the ten directions, without resting day and night for seven days, encircling all the worlds he traversed into one enclosure, leveling the ground, filling it with mustard seeds, and in even more numerous realms than that, beings entering into enlightenment, from practicing to manifesting the twelve deeds, are all seen by the Tathagata's eye. If all those names and lineages are the same, then seeing even more Buddhas and Bodhisattvas with different names and lineages, what need is there to mention? In those realms where Buddhas appear and Bodhisattvas practice, the fields are as rare as grains of gold within the sands of the Ganges, exceedingly scarce. In that manner, in those immeasurable and boundless realms, seeing without confusion, the bodies and speech that subdue whatever is necessary manifest in all forms through miraculous displays, and like a wish-fulfilling jewel, the deeds of benefit and happiness are constantly and universally performed, yet spontaneously accomplished without conceptualization. Thus, all knowable phenomena of space and time are manifested as being inherently empty in nature. Just as the sky and the palm of the hand are equal, a moment and an eon are equal, and the Tathagata who has manifested the purification of the adventitious stains of the Dharmadhatu is the indivisible wisdom Vajra body, free from the duality of existence and peace. Transcending the phenomena of particles and moments, although in ultimate truth it is inexpressible, if measured by conventional standards, it is the exhaustion of all faults, the perfection of all qualities, the boundless wisdom, compassion, and power, and the establishment of the nature of permanence, stability, peace, and eternity, without moving from that. The inexhaustible appearance of the three secrets radiates like the number of knowable things, and no matter how much it is divided by the mind, the end cannot be seen, like measuring the sky with a yardstick, so it must be known to be immeasurable. Moreover, the immeasurable illusions of all Buddhas also abide in the differentiated dharmas within the nature of one Buddha, and the various plays of one Buddha pervading all times and directions, appearing according to what needs to be tamed, the one truth
Chinese
是不可思议的智慧之身，因此，佛陀所摄的一切法，无一不是空性与显现平等性的智慧之自性。身体的一个毛孔和一道光芒的功德也遍布虚空界，因此，诸佛即使到后来的尽头也无法说完，对此要生起深刻的定解。例如，菩萨大力士衡量如来身量，目犍连之子衡量佛语的边际等，以此为例来理解。第二，总的来说，分为成为众生的导师和以何种方式教导两种。第一种分为简述和广述两种。第一，称为一切有情的导师，是指为无有方时限制的一切有情众生照亮利益安乐的妙道。如经中所说：‘愚痴黑暗常时覆盖，心被遮蔽的众生们，看到陷入轮回牢狱的他们，殊胜的仙人便生起慈悲。’如是说，以大慈悲恒常指引道路。第二，广述，即菩萨们的父亲等三句。对于希求无上菩提，具有不可逆转之勇气的菩萨们来说，是如来种姓的继承者，掌握着正法的宝藏，守护着剩余的所化众生，能够驾驭不可思议的智慧之王位，如同转轮王的具相之子，因此，他们的名称被称为佛子。成为他们的父亲，首先是创造种姓的种子，中间是增长断证的养料，最后在十地为他们灌顶为法王，佛陀被称为父亲。如同圣者阿罗汉等人的国王一样，如同舍利弗尊者和目犍连大尊者一样，世尊所制定的细微学处，即使为了生命也不放弃，仅仅安住于世尊法王的教言中，才能获得自己道路的果实。
English
It is an inconceivable body of wisdom, and therefore, all the dharmas encompassed by the Buddhas are none other than the very nature of wisdom, the equality of appearance and emptiness. Even the qualities of a single pore and a single ray of light pervade the realm of space, so the Victorious Ones cannot exhaustively describe them even until the ultimate end. One should generate deep conviction in this. For example, Bodhisattva Mahābala measured the body of the Tathāgata, and Maudgalyāyana's son measured the limit of the Buddha's speech, and so on, to be understood by way of illustration. Secondly, in general, there are two aspects: becoming the teacher of beings and teaching in what manner. The first is divided into brief explanation and detailed explanation. First, called the teacher of all sentient beings, it means illuminating the excellent path of benefit and happiness for all sentient beings without limitations of direction or time. As it says in the sutra: 'Always with the darkness of ignorance, beings whose minds are obscured, seeing those who are trapped in the prison of samsara, the noble sage generates compassion.' As it is said, constantly guiding the way with great compassion. Second, the detailed explanation, such as the father of the Bodhisattvas, etc., are three verses. For Bodhisattvas who seek unsurpassed enlightenment and have irreversible courage, they are the heirs of the Tathāgata's lineage, possessing the treasury of the sacred Dharma, protecting the remaining disciples, and capable of wielding the inconceivable kingdom of wisdom, like the qualified son of a Chakravartin king. Therefore, their name is called the sons of the Victorious Ones. Becoming their father, first, creating the seed of the lineage, in the middle, increasing the nourishment of abandonment and realization, and finally, on the tenth bhumi, anointing them as Dharma kings, the Buddha is called the father. Like the king of noble Arhats and others, like the Venerable Śāriputra and the great Venerable Maudgalyāyana, even for the sake of life, they do not abandon the subtle precepts established by the Blessed One, and only by abiding in the teachings of the Blessed One, the Dharma King, can they obtain the fruit of their own path.
Chinese
因此，被称为圣者之王。又，以身之真实和事业之行持，以各自的方式，将众生安置于道的所依、道和道之究竟，并使之到达究竟之三种菩提中任何一种的喜悦之城，并从轮回的痛苦之海中解脱出来，对于意义相同者，如同解脱的舵手一般，因此，被称为引领众生前往涅槃之城的舵手，是引领众生前往城市之舵手。第二，以何种方式宣说呢？有意的作为、语的作为和身的作为三种。第一，从两个词来说，无量智慧，是指将成办所化众生之利益的主要方法安立为十力，以及说法时的四种正确智慧，以及从智慧的体性反面区分的五种智慧，以及无碍地进入三时的三种智慧，以及总摄而言，如所有和尽所有的两种智慧，而且总摄而言，都归于自生智慧一切种智唯一之中。而此智慧，如同被方和时所摄的所知有多少的数量一样，是无量的，因为用比喻、数字和推理等任何时候都无法衡量其边际，所以是心识无法衡量的，因此，称为无量智慧。仅仅因为获得了如此不可思议的智慧，即使从一个词或一个事物开始，讲述无量劫也无有穷尽，因此，被称为不可思议的无畏。经中说：如此，一切有情所决定的词，众多一起同时请问，心的刹那间领会，以一个语调分别回答。如是不畏惧四种，在眷属中发出狮子吼，就叫做这样。这似乎是在讲述语的事业，但语的因是意的作为。第二，对于语也有两个词，语完全清净，是从远离过患的角度来说的，从词的方面和意义的方面来说，任何方面都没有以懈怠等八种为代表的过患之集合，哪怕是极微尘许。语本身
English
Therefore, he is called the king of the noble ones. Moreover, by the reality of his body and the way he engages in activities, he establishes beings in the basis of the path, the path itself, and the completion of the path, and leads them to the delightful city of any of the three ultimate enlightenments, and liberates them from the ocean of suffering of samsara. For those who share the same meaning, he is like a captain who liberates, therefore, he is called the captain who leads beings to the city of nirvana, he is the captain who leads beings to the city. Second, in what way does he teach? There are three kinds of activities: those of the mind, those of speech, and those of body. First, from the two words, immeasurable wisdom, it refers to establishing the main method of accomplishing the benefit of those to be tamed as the ten powers, and the four correct knowledges at the time of teaching the Dharma, and the five wisdoms that are distinguished from the nature of wisdom, and the three wisdoms that enter the three times without obstruction, and, in summary, the two wisdoms of knowing as it is and knowing as much as there is, and even in summary, they all gather into the one self-arisen wisdom of all aspects. And this wisdom is immeasurable, like the number of knowable objects that are encompassed by direction and time, because its limits can never be measured by examples, numbers, and reasoning, etc., so it is immeasurable by the mind, therefore, it is called immeasurable wisdom. Just because of attaining such inconceivable wisdom, even if one starts from one word or one thing and speaks for immeasurable eons, there is no exhaustion of eloquence, therefore, it is said to be inconceivable eloquence. The sutra says: Thus, the words determined by all sentient beings, many ask together at the same time, understanding in a moment of mind, answering separately with one voice. Thus, not fearing the four kinds, roaring the lion's roar in the retinue, that is called thus. This seems to be explaining the activity of speech, but the cause of speech is the activity of mind. Second, for speech also there are two words, speech is completely pure, from the point of view of being free from faults, from the aspect of words and the aspect of meaning, in any aspect there is not even a tiny particle of the collection of faults represented by laziness and the eight others. The speech itself
Chinese
就像驱散黑暗的月光一样，消除过去和模糊的形成，仅仅是增长一切喜悦。所谓的声音悦耳，是因为具备声音的柔软和悦耳等要素，如大海般广阔，能给予所化众生暂时的喜悦和究竟的利益安乐之果。如《宝性论》所说：总之，在所有世间界中，天神和地方带来安乐的原因是什么？那就是照亮所有世间的音声，据说完全依赖于它。等等。第三，以两句话显示身之事业，身相令人百看不厌，身体的每个细微部分的庄严，无论看多久都不会厌倦，就像看到未曾见过的丰富事物一样，令人心旷神怡的喜宴永不衰减，这就是身相或容貌令人百看不厌。身无与伦比，一毛孔和一细微光芒的美丽，就能压倒世间的一切财富，因此没有丝毫能与之相比的，并且随所应化而显现，无法衡量方位和时间。谁能见到如来之身，就能像从梦中醒来一样，止息身心的剧烈痛苦，这些道理将以经部的故事详细阐述。第二，自利断证圆满，分为断和证两种。首先，虽然安住于有，却显示不为有的过患所染污，以及显示自性超越有。首先有三句话，虽然安住于欲界，并示现从胎中降生等与世间相符的行为，但就像从泥中生出的嫩莲花一样，丝毫未被欲望之法和对欲望的贪求所染污，这就是所谓的未被欲望所染污。同样，虽然现证一切禅定，但并未被品尝其滋味等所染污，因此说未被色所染污。因为获得无色界的等持时，没有品尝滋味，并且在那里没有说法等，因此也不住在那里，所以没有无色。
English
Like moonlight dispelling darkness, it eliminates the formation of the past and the obscure, merely increasing all joy. The so-called melodious voice, because it possesses the elements of sound such as softness and pleasantness, as vast as the ocean, can bestow temporary joy and the ultimate fruit of benefit and happiness upon the minds of those to be tamed. As stated in the Ratnagotravibhāga: In short, in all realms of the world, what is the cause of happiness for gods and places? That is the sound that illuminates all the world, it is said to rely entirely on it. And so on. Third, the activity of the body is also shown in two sentences. The form of the body is such that one never tires of looking at it, even the beauty of each tiny part of the body, no matter how long one looks, one never gets bored, like seeing a wealth of new things never seen before, the delightful feast of the mind never diminishes. This is what is meant by the form or countenance of the body being such that one never tires of looking at it. The body is incomparable, the beauty of a single pore and a single ray of light can overwhelm all the wealth of existence, therefore there is nothing even slightly comparable to it, and it appears according to what needs to be tamed, and cannot be measured in terms of direction and time. Whoever sees the body of the Tathagata can stop the intense suffering of body and mind like waking up from a dream, these reasons will be explained in detail with the stories of the sutras. Second, the perfection of self-benefit through abandonment and realization, divided into two: abandonment and realization. First, although dwelling in existence, it shows that it is not tainted by the faults of existence, and shows that its own nature transcends existence. First, there are three sentences, although dwelling in the desire realm and performing actions in accordance with the world, such as being born from the womb, it is not tainted in the slightest by the laws of desire and craving for desire, like a tender lotus born from mud, this is what is meant by not being tainted by desires. Similarly, although directly realizing all meditations, it is not tainted by tasting its flavor, therefore it is said not to be tainted by form. Because when one attains the samadhi of the formless realm, there is no tasting of flavor, and there is no teaching of the Dharma there, therefore one does not dwell there, so there is no formless.