Chinese
被称为“那些”。头饰是用功德装饰的。比那头饰更美丽、更殊胜的就是至尊您了。这样，众生的身体从一切生中解脱，安住在如虚空般的智慧中。那么，如何利益众生呢？“手持如意宝大宝，是遍主珍宝之主，是繁茂的如意大树，是殊胜的大贤瓶，所作皆为利益一切有情，慈爱有情，性情柔顺。”如是说。生起利他之心的譬喻，如意宝也有八法：利益有情，随需而生；不祈求则不生，祈求则生；应时而生；如其所宜而生；用之不竭而生；不假思索而生；不求回报。如是具有与此相似的珍宝功德，是周遍一切的自性。又如如意树，它也有十法：在前面八法的基础上，加上清凉，以及成为众生休憩之处，共十法。又如修持贤瓶，它也有十法：在前面八法的基础上，加上修持则生，不修持则不生，共十法。又是，“贤瓶与如意树，如意宝等皆无心，若能成办有情利，何况具大悲之胜者。”就像这样。如慈母般利益唯一的爱子。那么，如何知晓所化众生的想法呢？“知善恶，知时节，是遍主，知誓言，具誓句，知时节，知有情根性之义，精通三解脱，具功德，知功德。”如是说。知晓善恶之业，以及其果报在何时成熟；以慈悲周遍一切的怙主，也知晓他人的誓言，自己也具有不违越誓言的誓句。在成办利他之事时，知晓调伏的时机，以及有情上中下三品的根性，和信心与精进上中下三品的意义。又因具有一切智智，故能通达声闻、缘觉、大乘和解脱。
English
They are called "those." The skull cup is adorned with the beauty of qualities. More beautiful and excellent than that skull cup is the venerable one himself. Thus, having been liberated from all births in the bodies of beings, he abides in the wisdom like space. How then does he benefit beings? "Holding the great wish-fulfilling jewel, He is the lord of all pervasive preciousness, The great wish-fulfilling tree that flourishes, The supreme excellent vase. His actions benefit all sentient beings, Loving and gentle to sentient beings." Thus it is said. The example of arising for the sake of others, the wish-fulfilling jewel also has eight qualities: fulfilling the needs and desires for the benefit of sentient beings; it does not arise if not prayed to, and arises if prayed to; it arises in due time; it arises as is appropriate; it arises inexhaustibly; it arises without thought; and it has no expectation of repayment. Like that, possessing precious qualities similar to that, it is the nature of pervading all. Again, like the wish-fulfilling tree, it also has ten qualities: in addition to the previous eight, it has coolness, and it becomes a place of rest for beings, like that, ten qualities. Again, like accomplishing the excellent vase, it also has ten qualities: in addition to the previous eight, it arises if accomplished, and does not arise if not accomplished, ten qualities. Moreover, "The excellent vase and the wish-fulfilling tree, And wish-fulfilling jewels, do not possess mind, If they can accomplish the benefit of sentient beings, What need is there to mention the Victorious One who possesses great compassion?" Like that. He benefits like a mother to her only child. How then does he know the thoughts of those to be tamed? "Knowing good and bad, knowing the time, He is the pervasive lord, knowing vows, possessing vows, Knowing the time, knowing the meaning of sentient beings' faculties, Skilled in the three liberations, Possessing qualities, knowing qualities." Thus it is said. Knowing good and bad actions, and knowing when their results will ripen; the lord of compassion who pervades all, also knows the vows of others, and himself possesses vows that do not deviate from that. When accomplishing benefit for others, he knows the time to tame, and the faculties of sentient beings, superior, middling, and inferior, and the meaning of faith and diligence, superior, middling, and inferior. Moreover, because he possesses the omniscient wisdom, he is able to understand the Shravakas, Pratyekabuddhas, the Great Vehicle, and liberation.
Chinese
三学精通者。 具有身、智慧、力量和无畏等功德，以及尊者本身。 也知晓声闻和独觉等相续中存在的功德。 为了开示如此成就的吉祥殊胜，故说： 知法吉祥，吉祥生。 一切吉祥中最吉祥。 名声吉祥，美名善。 大力吐气，大欢宴。 大乐大戏盛大也。 如此，通达佛法之义，此生亦生起一切善妙功德，故为吉祥。 来世亦生起一切善妙功德，故吉祥生。 世间的长寿、财富和种姓繁衍等吉祥之中，也成为殊胜吉祥。 三界中名扬，生起善妙功德，故为名声吉祥。 从不善中返回，进入各种善行，故为美名善。 令众生从轮回中解脱，故作皆大欢喜之大法宴。 获得无漏大乐，故为大乐。 不舍欲妙，故称大戏。 彼救护众生之理为： 恭敬承事，圆满具足。 极喜名闻，具光荣。 具胜者，施胜者，为主尊。 救护之殊胜，应皈依。 世间为敌，最极胜。 消除一切诸怖畏。 如是说，一切恭敬和应作承事者，乃是世间和出世间一切圆满功德之宝藏。 极喜利益众生。 三界扬名，二资粮圆满故具光荣。 具有殊胜功德之分，亦为他人施予殊胜之主尊。 彼救护痛苦者脱离轮回怖畏，无有胜彼者，故应皈依。 从何处救护耶？ 世间之分别念乃是怨敌，从彼处救护。 彼亦是超胜世间者，故为声闻。 胜彼者，为独觉。 胜彼者，为菩萨。 胜彼等者，为尊者。 彼能摧毁魔和痛苦
English
skilled in the three studies. Endowed with qualities such as body, wisdom, power, and fearlessness, and also with the noble one himself. Also knows the qualities present in the continuums of hearers and solitary realizers, etc. In order to show the auspiciousness of becoming like that, it is said: Knowing Dharma is auspicious, auspicious arises. Auspiciousness of all auspiciousness. Fame auspicious, good reputation virtuous. Great exhalation, great feast. Great joy, great play. Thus it is said. Thus, by knowing the meaning of Dharma, all good qualities arise in this life, so it is auspicious. In the next life also, all good qualities arise, so auspicious arises. Among the auspicious things of the world, such as long life, wealth, and increase of lineage, it also becomes the supreme auspiciousness. Famous in the three realms, and good qualities arise, so it is fame auspicious. Turning away from non-virtue and entering into various virtues, so it is good reputation virtuous. Exhaling beings into the path of liberation, he makes a great feast of joyful Dharma. Having obtained great undefiled bliss, so it is great joy. Not abandoning desirable qualities, so it is called great play. The way he saves beings is: Respectful service, perfectly complete. Supreme joy, fame owner, glorious. Possessing the best, giving the best, the chief one. Supreme refuge, worthy of refuge. The world is the enemy, the most excellent. The one who eliminates all fears. Thus it is said, all respect and the one who should be served is the treasure of all the perfect qualities of the world and beyond. Extremely happy for the benefit of beings. Famous in the three realms, possessing glory because the two accumulations are complete. Possessing the best share of qualities, and also the chief one who gives the best to others. He saves suffering beings from the fear of samsara, and there is no one greater than him, so he is worthy of refuge. From what does he save? The thoughts of the world are the enemy, he saves from that. He is also superior to the world, so he is a hearer. Superior to that, he is a solitary realizer. Superior to that, he is a bodhisattva. Superior to those, he is the noble one. He destroys demons and suffering.
Chinese
能遣除一切怖畏。为了以外道的装束调伏众生，因此化现为外道形象利益众生。头髻、发髻、柳条状发、蓬乱发、芒草冠、五面五髻、五歧发髻戴鲜花等。所谓头髻，即剃除头发和胡须，只在头顶保留少许头发，以此调伏众生。发髻，即剃除其他头发，只在前额留一撮头发并束缚起来。柳条状发，即细长而坚硬的发丝。蓬乱发，即蓬乱而堆叠的头发，这是信仰大自在天者的形象。芒草冠，即长及脚趾的头发用腰带束缚起来。冠冕，即用丝绸等物束缚在头顶，末端如冠冕般飞扬。五面，即四面各有一张脸，头顶上有一张脸，共五张脸。从四张脸上发出四种吠陀的声音，即从东面发出《梨俱吠陀》，从南面发出《夜柔吠陀》，从西面发出《娑摩吠陀》，从北面发出《阿闼婆吠陀》。像这样，为了调伏像五面梵天一样的众生而化现。此外，为了调伏头上有五个发髻的外道乞食者，而化现为他们的形象。此外，为了调伏头上有五个宝饰发髻的乾闼婆，而化现为他们的形象。此外，为了调伏头戴鲜花冠冕的自在天，而化现为他们的形象。那么，应当如何理解佛教徒的行持呢？头圆顶，持大行，梵行是殊胜行，苦行至究竟是大苦行，住于清净是殊胜种姓，婆罗门是梵，知梵。如是说，为了调伏像释迦牟尼佛一样的出家人，而化现为圆顶，行持遮止损害的苦行。此外，为了调伏安住于梵行戒律并持戒者，而示现那种形象。又如释迦牟尼佛在尼连禅河边修苦行一样，也示现那种形象。嘎达玛是释迦族，为了安住于清净而化现为刹帝利种姓，或者为了自然而然地修苦行和安住于清净而化现为婆罗门。
English
It eliminates all fears. In order to subdue beings with the appearance of non-Buddhists, he emanates there and performs the purpose of going. Topknot, hair tuft, willow-like hair, matted hair, munja crown, five faces with five topknots, five-pointed hair with flower crown. It is said that the topknot is to shave the hair and beard and keep only the topknot on the crown of the head, and he emanates there to subdue. The hair tuft is to shave other hair and tie it on the forehead. Willow-like hair is long and hard strands. Matted hair is matted and piled up hair, which is the image of those who believe in the Great God. Munja is the hair that reaches the toes and is tied with a belt. The crown is the end of the silk and other things tied on the head that flies like a crown. The five faces are four faces in each direction, and one on the crown of the head, making five. From the four faces, four sounds of the Vedas are emitted: from the east, the Rigveda; from the south, the Yajurveda; from the west, the Samaveda; and from the north, the Atharvaveda. In this way, he emanates to subdue beings like the five-faced Brahma. Again, he emanates to subdue the non-Buddhist mendicants with five topknots on their heads. Again, he emanates to subdue the Gandharvas with five jeweled hairpins on their heads. Again, he emanates to subdue the gods who control others' emanations by tying flower crowns on their heads. Then, how should one understand the conduct of Buddhists? Round head, holding great conduct, celibacy is the supreme conduct, the ultimate of asceticism is great asceticism, abiding in purity is the noble caste, Brahmin is Brahma, knowing Brahma. It is said that in order to subdue renunciants like Shakyamuni Buddha, he emanates as a round head and engages in the asceticism of averting harm. Again, he shows that form to subdue those who abide in the vows of celibacy and hold asceticism. He also shows that form like Shakyamuni Buddha practicing asceticism by the Nairanjana River. Gatama is the Shakya clan, and he emanates as a Kshatriya caste to abide in purity, or he emanates as a Brahmin to naturally practice asceticism and abide in purity.
Chinese
通过方便智慧了知梵天。如此，化身的利益是什么呢？获得寂灭梵天，解脱、脱离、完全解脱身，完全解脱寂静即是寂静，寂灭即是寂灭，与善逝寂灭相近，遣除安乐痛苦成为边际。如是说，远离轮回的痛苦即是寂灭。远离对寂灭的执着即是获得梵天。如此从一切束缚中解脱，获得智慧之身，因此，它成为生起一切功德的所依，故称为身。如此从烦恼中解脱，一切戏论之相寂灭故为寂静。从寂静中生起寂灭之法的功德，寂灭是声闻之道，后来的寂灭是独觉之道，善逝寂灭是菩萨们。安乐是寂灭的边际，痛苦是轮回的边际，消除这二者，具有成为边际的智慧即是佛。为了显示基之自性完全清净的体性，离贪超越身者，无能胜无譬喻者，不可见不显现非明耀者，不变周遍普行者，微细无漏离种子，无尘离尘无垢染，断除过失无有错。如是说，从对境的贪执之念中解脱，超越显现为智慧，由于不能被相异方的力量所胜伏，故为无能胜。由于和任何事物都不相同，故为无譬喻。此本体什么也看不见，任何相状也不显现，因为安住于自性光明之体性，所以实际上不需要明耀，如灯火一般。由于不是积聚所成，所以不会被任何因缘所改变，善逝的精华普遍解脱，如油在芝麻中一般。因为粗钝者无法了知，所以是微细的，远离了烦恼，也就是远离了产生存在的种子，无明我执。如此，基上清净了分别的尘垢，不证悟的意识也是如此。如果证悟，就会脱离分别的尘垢，并且不执着于此，所以是无垢染的。如此，因为断除了二障，所以没有过失的错
English
Through skillful wisdom, one knows Brahma. So, what is the benefit of emanation? One attains Nirvana Brahma. Liberation, deliverance, complete liberation is the body. Complete liberation is peace, peace itself. Nirvana is Nirvana. Close to perfect Nirvana. Eliminating happiness and suffering, becoming ultimate. Thus it is said, being free from the suffering of samsara is Nirvana. Being free from attachment to that is attaining Brahma. Thus, being liberated from all bonds and attaining the body of wisdom, it becomes the basis for the arising of all qualities, hence it is called the body. Thus, being liberated from afflictions and all the characteristics of proliferation being pacified, it is peace. From that peace, the qualities of the Dharma of Nirvana arise. Nirvana is the path of the Hearers. The subsequent Nirvana is the path of the Solitary Realizers. Perfect Nirvana is that of the Bodhisattvas. Happiness is the limit of Nirvana, and suffering is the limit of samsara. Eliminating these two, having the wisdom of becoming ultimate is Buddhahood itself. In order to show the nature of the basis as being completely pure, the one free from attachment, who has transcended the body, the invincible, the incomparable, the invisible, the non-manifest, the non-illuminating, the unchanging, the all-pervading, the pervasive, the subtle, the uncontaminated, the seedless, the dustless, the free from dust, the stainless, the one who has abandoned faults, the faultless. Thus it is said, being free from the mind attached to objects, transcending appearance as wisdom, because it cannot be overcome by the power of opposing forces, it is invincible. Because it is not equal to anything, it is incomparable. This essence is not seen as any characteristic entity, and no characteristic appears in it. Because it abides in the nature of self-luminousness, it does not need to be illuminated, like a lamp. Because it is unconditioned, it does not change due to any cause. The essence of the Sugata, the all-liberating, pervades all, like oil in sesame seeds. Because the dull-witted cannot know it, it is subtle and free from defilements, that is, free from ignorance and self-grasping, the seed of birth in existence. Thus, the dust of conceptualization is purified from the basis, and the unconscious mind is also like that. If one realizes it, one will be free from the dust of conceptualization, and because one does not cling to it, it is stainless. Thus, because the two obscurations have been abandoned, there is no fault of