Chinese
为了获得如同无垢的青金石一般，在清净的自心中显现的能仁自在，为了这个目的，怀着极其欢喜之心的菩萨们，如男子、女子和帝释天一样祈愿，同样地，也极力生起菩提心。因缘显现影像之理是：譬如在清净的青金石地面上显现天帝身体的影像一样，同样地，在所化众生的清净信心地上，能仁自在圆满受用身的影像和化身的显现会生起。以心力显现生灭是：在所化众生面前显现能仁之身的影像时，以没有不信之垢染的信心的自心之力而进入；同样，影像隐没而显现寂灭也是，以具有不信等遮蔽垢染的自心极力进入之力而进入。如同世间清净的赡部洲显现帝释天的影像，显现隐没，但帝释天并没有转移一样，同样地，在所化众生的心中，显现色身生起和灭亡，但如来本身具有生和灭，即死亡和转移，不应如此看待，不应如此思量。第二，语的自性如同天鼓，有三点：饶益的相状、特别超胜的法、以及其所缘的理由。第一点有二：与谨慎相应、从不害生起。第一点有二：宣说佛法和其作用。第一个例子是：如同在天界之中，法鼓催促一样。鼓从何因产生呢？是从诸天先前清净善业的力量所产生。如何催促呢？在没有勤奋、处所、意念和包含形象和意图的分别念的情况下。用什么催促呢？用一切有为法无常、一切有漏法是痛苦、一切法无我、以及涅槃是寂静的声音。催促谁呢？催促那些因贪恋欲妙而放逸的天人们。
English
In order to attain the Lord of Sages who appears in one's own pure mind, like a flawless lapis lazuli, for this purpose, the sons of the Victorious Ones, the Bodhisattvas, with minds of great joy, make aspirations like men, women, and Indra, and similarly, they generate the mind of enlightenment to the utmost. The way in which conditioned images appear is: just as the image of the body of the Lord of the Gods appears on a pure lapis lazuli ground, so too, on the pure ground of faith in the minds of beings to be tamed, the image of the Enjoyment Body and the Manifestation Body of the Lord of Sages will arise. The appearance of arising and ceasing due to the power of the mind is: when the image of the body of the Sage appears to beings to be tamed, it enters by the power of one's own mind of faith, which is free from the impurity of disbelief; and also, the image disappears and appears to pass into nirvana, it also enters by the power of one's own mind, which is full of the impurity of obscurations such as disbelief. Just as in the pure world, in Jambudvipa, the image of Indra appears and disappears, but Indra does not move, so too, in the minds of beings to be tamed, the appearance of the arising and ceasing of the Form Body, but the Thus-Gone One himself possesses arising and ceasing, that is, death and transference, one should not view it that way, one should not think that way. Secondly, the nature of speech is like the drum of the gods, and there are three points: the aspect of benefiting, the particularly excellent Dharma, and the reason for its object. The first point has two: associating with mindfulness, and arising from non-harm. The first point has two: teaching the Dharma and its function. The first example is: just as in the realm of the gods, the Dharma drum urges. From what cause does the drum arise? It arises from the power of the gods' previous white virtuous deeds. How does it urge? Without effort, place, mind, and the conceptualization of forms and intentions. What does it urge with? With the sound of all conditioned things being impermanent, all contaminated things being suffering, all phenomena being without self, and nirvana being peace. Who does it urge? It urges the gods who are heedless due to being distracted by the qualities of desire.
Chinese
一切都是。什么时候？一次又一次。意思是，同样地，普遍的主宰圆满的佛陀们也宣说佛法。如何宣说呢？即使远离努力等，也以佛陀的言语遍布一切众生而宣说。对谁宣说呢？对那些有缘成为所化，能进入言语事业的人们宣说。第二，譬如在天界，鼓舞天人们的鼓声，那是从自己往昔的善业中产生的，同样地，在世间，能仁宣说佛法，也是从所化众生自己积累的善业中产生的。又如远离努力、处所、身体和心意的鼓声，为天人们成就寂静一样，同样地，远离努力等的佛陀宣说佛法，也为所化众生成就寂静。第二，从伤害中救护分为两部分，即“就像那样消除一样”。处所是，在天人的城市，如悦意等处。以什么原由消除呢？“从鼓声的原因中产生的不畏施予”是也。在什么时候消除呢？在烦恼，即粗暴转变的园林中，阿修罗与战斗的战场中进入的时候。消除什么呢？阿修罗的军队胜利，即天人们恐惧的怖畏，以及随之而来的，与谨慎结合的，无所顾忌的顶峰。第二，意思是，同样地，在清净的世间，从禅定和无色等善因中产生的果实，是寂静的自性，能彻底摧毁众生的烦恼和痛苦，宣说无上道的法，即寂灭涅槃。第二，殊胜的法有两种：略说和广说。第一，如果问，为什么以天鼓作为比喻，而不以其他乐器作为比喻呢？能仁的言语音声胜过天界的乐器。因为什么原因呢？因为遍及一切众生，以及未来有利益，今生有安乐，以及神变之奇迹，以及普遍宣说的奇迹，以及随顺显示的奇迹，即具有三种奇迹，痛苦
English
Everything is. When? Again and again. The meaning is that, similarly, the universal lords, the perfect Buddhas, also teach the Dharma. How do they teach? Even though they are free from effort and so on, they teach by pervading all beings with the Buddha's speech. To whom do they teach? To those who are destined to be tamed and have the fortune to enter into the activity of speech. Secondly, just as in the heavenly realms, the sound of the drum that inspires the gods arises from their own past virtuous deeds, so too, in the world, the teaching of the Dharma by the Sage arises from the accumulation of virtuous deeds by the beings to be tamed. Furthermore, just as the sound of the drum, free from effort, place, body, and mind, brings peace to the gods, so too, the Buddha's teaching of the Dharma, free from effort and so on, brings peace to the beings to be tamed. Secondly, saving from harm is divided into two parts, namely, "just as it eliminates in that way." The place is in the cities of the gods, such as Delightful and so on. By what cause does it eliminate? "The giving of fearlessness that arises from the cause of the drum sound" is what it is. At what time does it eliminate? When entering into the garden of rough transformation, which is called affliction, and into the battlefield of the Asuras' fight. What does it eliminate? The victory of the Asura's army, that is, the fear that frightens the gods, and the peak of recklessness that comes along with it, which is associated with mindfulness. Secondly, the meaning is that, similarly, in the pure world, the fruit that arises from the virtuous causes of meditation and the formless realms, and so on, is the nature of peace that completely destroys the afflictions and sufferings of sentient beings, and it expresses the way of the unsurpassed path, which is the peace of Nirvana. Secondly, the distinguished Dharma has two aspects: brief explanation and extensive explanation. Firstly, if one asks, why is the drum of the gods used as an example, and not other musical instruments? The sound of the Sage's speech surpasses the musical instruments of the gods. For what reason? Because it pervades all beings, and because it is beneficial in the future and brings happiness in this life, and because of the miracle of magical powers, and the miracle of universal expression, and the miracle of subsequent manifestation, that is, it possesses three kinds of miracles, suffering
Chinese
为了彻底解脱痛苦。天界的乐器之声是短暂的、无益的、不能彻底解脱的，所以不能作为比喻。天界的鼓声能促使所有放逸者趋向谨慎，不逾越时节，所以不是短暂的；能从天人等带来的伤害恐惧中解救，能使人行持谨慎，所以是有益的；能使人舍弃对欲望之乐的执着，亲近修持佛法的喜乐，所以是安乐的；能宣说无常等，平息衰败，所以是能彻底解脱的。因此，不能作为佛语的比喻。广而言之，如来之语比天界的乐器之声有四种殊胜之处，经中说“天界中的大鼓之声”，然而乐器之声不能传到居住在地上天神们的耳中，所以不是普遍的。而佛陀的鼓声，能传到应时调伏的众生那里，甚至能传到轮回的地下世界，所以是普遍的。对于天神来说，即使有无数的天界乐器，也只是为了增长贪欲之火而鸣响，所以不是有益的。而具有大悲心的诸佛之语，即使只是一句，也能为了彻底平息包括痛苦之因在内的所有痛苦而起作用，所以未来是有益的。对于天神来说，美妙悦耳的乐器之声是增长内心的散乱和掉举之因，所以是安乐的。而具有大悲心的如来之语，能促使所化众生将心专注于禅定，所以能生起禅定的安乐。总之，无论在所有世间界中，天界和地上的人等，凡是能使痛苦及其因完全止息，并成为无漏安乐之因的，那就是在所有世间界中普遍显现的能仁之语，对此应坚信不疑。以上是关于彻底解脱痛苦的殊胜之处。第三个不缘的理由是：如果如来之语遍布所有世间界，那为什么有些人听不到呢？这不是佛语的过失。
English
It is for the sake of definitely delivering from suffering. The musical instruments of the gods are temporary, not beneficial, and cannot definitely deliver, so they cannot be used as an example. The sound of the gods' drums urges all the heedless to be mindful, and because it does not transgress the time, it is not temporary; it saves from the fear of harm from asuras and others, and because it connects with mindfulness, it is beneficial; it abandons attachment to the pleasure of desire and closely cultivates the joy and happiness of Dharma, so it is blissful; it proclaims impermanence and so forth, and pacifies decline, so it is a definite deliverance. Therefore, it cannot be used as an example of the Buddha's speech. In detail, the Tathagata's speech is superior to the musical instruments of the gods by four distinctions, and it is said, "The great sound of the drums among the gods," but the musical instruments do not reach the ears of the gods who dwell on the earth, so it is not pervasive, but the sound of the Buddha's speech reaches the disciples who are to be tamed in due time, and even pervades the worlds under the earth of samsara, so it is pervasive. For the gods, even many billions of musical instruments of the gods proclaim for the sake of manifestly increasing the fire of desire, so it is not beneficial, but even a single utterance of the compassionate Buddhas engages for the sake of completely pacifying the fire of suffering together with its cause, so it is beneficial in the future. For the gods, the beautiful and pleasing sound of musical instruments is a cause for increasing mental agitation and distraction, so it is blissful, but the speech of the compassionate Tathagata urges the disciples to direct their minds to samadhi, so it generates the bliss of contemplation. In short, in all the realms of the world, whatever is the cause of suffering, together with its cause, being exhausted for the gods and humans dwelling on the earth, and becoming the cause of uncontaminated bliss, that is the speech of the Thupa, which appears pervasively in all the realms of the world, and one should be firmly convinced of it. This is the excellence of definitely delivering from suffering. The third reason for non-objectification is: If the Tathagata's speech pervades all the realms of the world, then how is it that some do not hear it? That is not a fault of the Buddha's speech.
Chinese
这是众生自己的过失，就像这个耳朵脱离了官能，即使有细微的声音也无法体验，就像听不见一样，或者所有的声音都完全进入天神的耳朵，但并没有进入耳道，这并不是声音的过失。同样，佛的法非常精微深奥，是极度细致智慧的行境，也只有一些没有烦恼的有情众生的耳道才能听闻，即使存在，也不是所有人都能听到的。心的体性像云一样，有四种：使之完全成熟，因器皿的缘故而显现不同，不顾利弊而行事，不被痛苦所摧毁。第一种又分为两种。教法就像夏季时节，从云的集合中，使土地上生长出丰盛的庄稼的巨大水团毫不费力地显现出来一样。同样，降下胜者的神圣之法的雨水。从何因降下呢？从无量大悲的云中。为了什么目的呢？为了在所化众生的相续中产生善的庄稼。方式如何呢？无需作意和努力，自然成就。解释是：就像世间的人们进入善道并精进时，诸神从风搅动而生的云团中降下雨水一样，那是被慈悲的风吹动的佛陀的云降下神圣之法的雨水。为了什么目的呢？为了在所化众生的相续中显现增长善的庄稼。解释它的方式是，对于存在于轮回中的众生来说，是创造善的庄稼的相续。在哪里呢？在能胜者的心的云中。那是什么样的呢？具有无垢的禅定和陀罗尼的水的精华。它位于哪里呢？位于智慧和伟大的慈悲的虚空之中。虚空是什么样的呢？是智慧所转变的有生灭的轮回的过患，以及慈悲所不转变的寂静涅槃。
English
This is the fault of sentient beings themselves, just as this ear is separated from the faculty, even if there is a subtle sound, it cannot be experienced, just like not hearing, or all sounds completely enter the ears of the gods, but do not enter the ear canal, this is not the fault of the sound. Similarly, the Buddha's Dharma is extremely subtle and profound, and is the realm of extremely detailed wisdom, and only the ear canals of some sentient beings without afflictions can hear it, even if it exists, not everyone can hear it. The nature of the mind is like a cloud, with four aspects: causing it to fully ripen, appearing differently due to the vessel, acting without regard to benefit or harm, and not being destroyed by suffering. The first is divided into two. The teachings are like in the summer season, from the collection of clouds, the huge mass of water that causes abundant crops to grow on the land appears effortlessly. Similarly, the rain of the holy Dharma of the Victorious Ones descends. From what cause does it descend? From the cloud of immeasurable great compassion. For what purpose? For the purpose of generating the seeds of virtue in the continuum of the beings to be tamed. How is it done? Without intention or effort, it is naturally accomplished. The explanation is: just as when worldly people enter the path of virtue and strive, the gods send down rain from the clouds generated by the wind, that is the cloud of the Buddha moved by the wind of compassion sending down the rain of the holy Dharma. For what purpose? In order to manifest and increase the seeds of virtue in the continuum of the beings to be tamed. The way to explain it is that for sentient beings existing in samsara, it is the continuum of creating the seeds of virtue. Where is it? In the cloud of the mind of the Able One. What is it like? It has the essence of the water of stainless samadhi and dharani. Where is it located? It is located in the center of the sky of wisdom and great compassion. What is the sky like? It is the fault of the changing samsara transformed by wisdom, and the unchanging peaceful nirvana of compassion.