Chinese
如同所有事物最初生起，中间逐渐增长，持续不衰的稳固，最终完全成熟的广大状态一样，同样，圆满的佛陀依靠无分别的智慧，也能使众生的善根完全生起和增长。第二，以譬喻显示的必要分二：略说，广说。第一分五，第一，真实的必要是：以九种方式显示如来事业功德的亲近象征。为了什么必要呢？为了断除对事业功德的疑惑。因为什么理由产生疑惑呢？因为看到不经努力和发心也能做一些事业功德的事情，认为这些是矛盾的，因此需要这样解释。那么，在哪部经中详细阐述了这九个譬喻呢？这部经的名字是《如来一切境界入智慧光明庄严》，正是它阐述了譬喻的必要。解释如下：像这样，听闻九个譬喻所产生的知识光明，以广大的智慧庄严的有智慧的菩萨，就能迅速进入佛陀的一切境界，即不依赖努力也能进入事业的道理。解释譬喻的意义是：为了理解事业功德的意义，就像在毗琉璃的地面上显现帝释天的影像等譬喻，这九种譬喻所表达的就是譬喻所要表达的意义，一定要记住。这些是什么呢？是身显示、语宣说、意周遍、身语事业化现、智慧光芒放射，以及意、语、身的秘密，以及众生一切的依怙，以大悲心自身安住于佛陀的果位。成就此义的征象是，圆满的佛陀，其受用相续一切都是努力和生灭等完全寂灭的，因为具有无发心的无分别智慧。
English
Just as all things initially arise, gradually increase in the middle, have a continuous and unfailing stability, and finally become vast in a state of complete maturity, similarly, the perfect Buddha, relying on non-conceptual wisdom, can also cause the roots of virtue of sentient beings to arise and increase completely. Second, the necessity of showing by example is divided into two: brief explanation, and detailed explanation. The first is divided into five, the first, the real necessity is: to show the close symbol of the deeds and merits of the Tathagata in nine ways. For what necessity? In order to cut off the doubts of the disciples about the deeds and merits. For what reason does doubt arise? Because seeing that some deeds and merits can be done without effort and motivation, it is thought that these are contradictory, so it is necessary to explain it in this way. So, in which sutra are these nine metaphors explained in detail? The name of this sutra is "The Adornment of the Light of Wisdom Entering All Realms of the Tathagata", and it is it that explains the necessity of the metaphor. The explanation is as follows: Like this, the light of knowledge arising from hearing the nine metaphors, the wise Bodhisattva adorned with great wisdom, can quickly enter all the realms of the Buddha, that is, the principle of entering the deeds without relying on effort. The explanation of the meaning of the metaphor is: In order to understand the meaning of the deeds and merits, just like the appearance of the image of Indra on the ground of beryl, etc., the nine metaphors express the meaning of the metaphor, and must be remembered. What are these? They are the manifestation of body, the declaration of speech, the pervasiveness of mind, the manifestation of body and speech deeds, the radiation of the light of wisdom, and the secrets of mind, speech, and body, as well as the refuge of all sentient beings, with great compassion, one's own self abides in the state of Buddhahood. The sign of accomplishing this meaning is that the perfect Buddha, whose enjoyment is continuous, is completely pacified by all efforts and arising and ceasing, because he has non-conceptual wisdom without motivation.
Chinese
为了。即使没有努力也能成事，例如在无垢的青金石地上显现帝释天的影像等等。对此，有目的的享受者，即平息努力是誓言，拥有无分别的意是成立的理由。即使没有努力等，事业也能自然而然地进行，为了在心中成立这个道理，所以举了帝释天的影像等例子。那么，什么是意义呢？这里，当下的意义是，示现身等九种意义，是示现者圆满正等觉佛陀，远离生死，不费力气就能很好地进行事业。这就是所要表达的。第二，详细解释分为三部分。举例说明，佛陀的身的体性如同帝释天，语的体性如同天鼓，意的体性如同云。身和语的事业如同梵天，意的事业如同太阳，意的秘密如同如意宝王。语的秘密如同回声，身的秘密如同虚空，转变的体性如同大地一样，不费力气和分别念，直到有存在的地方都能利益他人，这是谁能理解的呢？是那些以听闻的智慧之光装饰的瑜伽士才能理解。与意义结合起来就是，如同在珍贵的青金石地上显现天帝的影像一样，示现身的显现，用语言很好地教导就像天鼓一样，意是遍及所知之自性，具有智慧和大悲的云彩，能使无量无边的有情众生遍及到有顶天。身和语的事业如同梵天的化身一样，不从无漏的法身中移动，能如调伏者的想法一样，示现种种化身，意的事业如同太阳一样，能很好地散发智慧的光芒，意的秘密是清净的，如同如意宝一样的心意，诸佛的语的秘密如同山谷的回声一样，虽然显现为言说，却没有言说的文字，身的秘密是
English
For. Even without effort, things can be accomplished, such as the image of Indra appearing on a flawless lapis lazuli ground, and so on. In this regard, the purposeful enjoyer, that is, the pacification of effort, is a vow, and having a non-discriminating mind is the reason for its establishment. Even without effort, activities can naturally occur. To establish this truth in the mind, examples such as the image of Indra are given. So, what is the meaning? Here, the present meaning is that the nine meanings, such as showing the body, are the shower, the complete and perfect Buddha, free from birth and death, who can carry out activities very well without effort. That is what is to be expressed. Second, the detailed explanation is divided into three parts. Giving examples, the nature of the Buddha's body is like Indra, the nature of speech is like the heavenly drum, and the nature of mind is like a cloud. The activities of body and speech are like Brahma, the activity of mind is like the sun, and the secret of mind is like the wish-fulfilling jewel king. The secret of speech is like an echo, the secret of body is like space, and the nature of transformation is like the earth. Without effort and discrimination, one can benefit others until there is existence. Who can understand this? It is the yogis adorned with the light of wisdom from listening. Combining it with the meaning is like the image of the lord of gods appearing on a precious lapis lazuli ground, showing the appearance of the body, and teaching well with words like a heavenly drum. The mind is the nature of pervading knowable objects, and the clouds of wisdom and great compassion can spread to infinite sentient beings up to the peak of existence. The activities of body and speech are like the incarnation of Brahma, without moving from the undefiled Dharmakaya, one can show various incarnations according to the thoughts of the one to be tamed. The activity of mind is like the sun, which can radiate the light of wisdom very well. The secret of mind is pure, like the mind of a wish-fulfilling jewel. The secret of the speech of the Buddhas is like the echo of a valley, although it appears as speech, there are no letters of speech, and the secret of the body is
Chinese
如同虚空之母，虽然显现为遍布一切，但却是无形的常恒。如同大地般安住转变，佛陀的境界是众生纯洁善妙之法的医药，是产生和增长一切等各种形态的基础。如果就譬喻意义的法理而言，如果认为圆满正等觉有生灭，那么原因是什么呢？如同在青金石的地面上显现帝释天的影像一样，以善良的心作为见到果实佛陀的原因，那清净的心是他人无法阻挡的信心的力量所致。如同依靠基础的清净与不清净，帝释天的影像显现和消失一样，由于信心的力量增长的善良之心生起和灭亡，因此佛陀的色身显现为生和灭。又如帝释天未曾从三十三天之处移动一样，能仁以法身而言没有生和灭。如果佛陀没有努力，那么如何示现事业呢？如同帝释天没有在阎浮提示现影像的意图和努力，但影像却显现一样，佛陀也没有努力，从法身无生无灭中未曾移动，直至有生命存在的时间，示现身相等作为事业而行持。第三，譬喻的次第分为二。简略指示：譬喻的总结之义是下面将要出现的这些，并且也是依次讲述的。如何呢？首先以某些法的角度用譬喻来说明，之后先前的那些通过后来的那些以法理相符的方式来指示，从而通过舍弃譬喻的方式。广说：佛陀示现身相如同帝释天的影像一样，是完全相同吗？影像没有宣说佛法的声音，因此和它不相同。因此，以声音宣说佛法如同天鼓一样。那也不是在所有地面上遍布地起作用，因此和它不相同。心意如同遍布一切的大云一样。那也没有利益其他世代的意义，如同欲望的种子一样。
English
Like the mother of space, although appearing to pervade everything, it is the formless constancy itself. Like the earth, the transformed state, the realm of the Buddha, is the basis for generating and increasing all the pure and virtuous Dharma medicines of beings, and all kinds of forms. If, in terms of the analogy of meaning, if it is thought that the perfectly complete Buddha has birth and death, then what is the cause? Just as the image of Indra appears on the ground of lapis lazuli, the cause of seeing the fruit Buddha in the good mind is that pure mind is due to the power of unwavering faith. Just as the image of Indra appears and disappears depending on the purity and impurity of the base, the form body of the Buddha appears to be born and die because the good mind, which is strengthened by the power of faith, arises and ceases. Furthermore, just as Indra has not moved from the place of the Thirty-Three, the Thuba does not have birth and death in terms of the Dharmakaya. If the Buddha does not make effort, how does he show activity? Just as Indra does not have the intention and effort to show images in Jambudvipa, but the image appears, so too the Buddha does not make effort, and without moving from the Dharmakaya, which is without birth and death, until the time that life exists, showing the body and so on, acts as an activity. Third, the order of the metaphors is divided into two. Briefly stated: The concluding meaning of the metaphors is what will appear below, and it is also described in order. How is it? First, to illustrate with metaphors from the perspective of some dharmas, then the former ones are indicated by the latter ones in a way that is consistent with the Dharma, thereby abandoning the metaphor. Extensive explanation: Is the Buddha's manifestation of the body like the image of Indra, completely the same? The image does not have the sound of teaching the Dharma, so it is not the same as that. Therefore, teaching the Dharma with sound is like the drum of the gods. That also does not function to pervade all the ground, so it is not the same as that. The mind is like a great cloud that pervades everything. That also does not have the meaning of benefiting other lifetimes, like the seeds of desire.
Chinese
因为不是断除贪欲，所以和它也不相同。因此，就像佛陀断除贪欲的大梵天一样。那也只是一次性地脱离贪欲，而不是永远使相续成熟，所以和它也不相同。因为是永远成熟，所以像太阳的形象一样。那也只是偶尔显现，而不是永远，即恒常地摧毁黑暗，所以和它也不相同。因此，恒常摧毁黑暗就像如意宝一样。那也是龙等畜生也有的，因为出现是不难获得的，所以和它不相同。因此，因为非有情谁也不能获得，所以像乐器一样。那也是从因缘产生的，所以和它也不相同。因此，因为界是无为的，所以像虚空一样。那也不是善的基础，所以和它也不相同。因此，圆满的佛陀是世间和出世间的有情的全部圆满都安住的所依，所以和地的坛城相同。如何是出世间的圆满的所依呢？因为依靠佛陀的菩提，产生出世间的三菩提之道。如何是世间的圆满的所依呢？因为依靠佛陀的菩提，产生欲界的圆满之因——善业的十道，以及色界的圆满之因——四禅定和四无量，以及无色界的圆满之因——四无色定。大乘经续论著《宝性论》中，如来事业品，即第四品的解释完毕。第三，对种姓特别信乐的利益有二：略说和广说。第一有三：总说利益，分别解说，以及它的合理性。第一，信乐的对境是佛陀的界，具有垢染的如来藏，以及佛陀的菩提，无垢染的如来藏，以及佛陀的法。
English
Because it is not abandoning attachment, it is not the same as that either. Therefore, it is like the Great Brahma who abandons the attachment of the Buddha. That is only a one-time separation from attachment, and it does not permanently ripen the continuum, so it is not the same as that either. Because it is permanently ripening, it is like the image of the sun. That is also only occasionally appearing, and not permanently, that is, constantly destroying darkness, so it is not the same as that either. Therefore, constantly destroying darkness is like a wish-fulfilling jewel. That is also possessed by animals such as dragons, and because it is not difficult to obtain, it is not the same as that either. Therefore, because no non-sentient being can obtain it, it is like a musical instrument. That also arises from conditions, so it is not the same either. Therefore, because the realm is unconditioned, it is like space. That is also not the basis of virtue, so it is not the same either. Therefore, the complete Buddha is the support in which all the perfections of sentient beings, both worldly and transcendent, abide, so it is the same as the mandala of the earth. How is it the support of transcendent perfections? Because, relying on the Buddha's Bodhi, the path of the three transcendent Bodhis arises. How is it the support of worldly perfections? Because, relying on the Buddha's Bodhi, the cause of the perfections of the desire realm—the ten paths of virtuous actions, and the cause of the perfections of the form realm—the four dhyanas and the four immeasurables, and the cause of the perfections of the formless realm—the four formless absorptions arise. The explanation of the fourth chapter, the section on the activities of the Tathagata, from the Great Vehicle Treatise, the Uttaratantra Shastra, the Differentiation of the Jewel Lineage, is complete. Third, the benefits of particularly admiring the lineage are two: a brief explanation and a detailed explanation. The first has three: generally stating the benefits, specifically explaining them, and their validity. First, the object of admiration is the Buddha's realm, the Thusness with defilements, and the Buddha's Bodhi, the Thusness without defilements, and the Buddha's Dharma.