Chinese
总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛的身、语、意，都是为了利益众生。 菩萨具有慈悲心和智慧，能够利益众生。 不要认为佛陀所做的事情是无意义的，或者认为佛陀所做的事情是错误的。 如果能够这样理解，那么一切的烦恼都会消失，一切的罪业都会清净。 总而言之，一切诸佛
Chinese
如是，如来（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的事业的田地，为了利益有情众生，以……为例，从……开始，所作的这些话语是真实的。不作意清净，清净的虚空，广大啊！以如来（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的加持，以智慧红啊！断绝，阻碍，无有，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无有，摧毁，清净的虚空，以真实的印记，现前菩提，增长，增长善妙，以善妙的功德，五种圆满的游舞的幻化，杜绝，永恒，无有，所作，以显现等，增长，善，菩提，善妙的庄严，自然而然，融入啊！于坛城之中，获得自在，利益无量众生，如来（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的一切，灌顶，灌顶，国王的血脉，佛陀的加持，菩提心的水流，佛陀菩提无上，一切众生皆成佛，行持等，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）安达，增长，善妙菩提之门，以二谛，所作广大，如是安立，如是稳固，如是安置，如是所作，最初，如是，如是，凡是所作，如是说，秘密，如是宣说，如是，如是安置，如是如来（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的事业的功德，如是清净的功德，如是殊胜的功德，如是具有，如是如来（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的秘密的功德，如是四种功德，如是如来（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的……功德，如是清净的功德，如是清净，或者，此与方便海网云聚二者，此，殊胜。如来（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的四十大聚，以及，如来（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的事业之门，以四十一品收摄，或者，此与方便海网云聚二者，此
English
Thus, the field of activity of the Tathagata (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), for the benefit of sentient beings, taking... as an example, starting from..., these words spoken are true. Without intentionality, pure, pure space, vast! By the blessing of the Tathagata (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), with wisdom, red! Cut off, obstruct, without, Hum (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) without, destroy, pure space, with the true seal, manifest Bodhi, increase, increase goodness, with the merit of goodness, the illusion of five perfect dances, eliminate, eternal, without, done, with manifestation, etc., increase, good, Bodhi, the adornment of goodness, naturally, merge! In the mandala, attain freedom, benefit immeasurable beings, all of the Tathagata (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), empower, empower, the lineage of the king, the blessing of the Buddha, the stream of Bodhicitta, Buddha Bodhi unsurpassed, all beings become Buddhas, practice, etc., Hum (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) Anta, increase, the door of good Bodhi, with the two truths, what is done is vast, thus established, thus firm, thus placed, thus done, initially, thus, thus, whatever is done, thus said, secret, thus proclaimed, thus, thus placed, thus the merit of the activity of the Tathagata (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), thus the merit of purity, thus the merit of excellence, thus possessing, thus the secret merit of the Tathagata (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), thus four kinds of merit, thus the... merit of the Tathagata (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), thus the merit of purity, thus pure, or, this and the two gatherings of the cloud net of skillful means, this, excellent. The forty great gatherings of the Tathagata (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), and, the door of the activity of the Tathagata (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), with forty-one chapters collected, or, this and the two gatherings of the cloud net of skillful means, this
Chinese
以“逝者之身之化现事业之边际”总结本章之初。如是，如来之身、语、意及方便事业，如大海之深广，无二之庄严，如网之云团，不可思议之甚多关联，无论称之为“此”或“一”，皆不可衡量，因其已脱离一与多，故其自性不可确定。为何如此？其理由是：楞伽之主，譬如，所有众生之思想与意乐各异，若不依各自之智慧与意乐而行，则无边众生难以满足，故断尽过失、功德圆满之导师亦需以随顺之方便，否则永不能满足，故无法调伏，因此，随各自所乐，宣说了无边之方便门。身之庄严等一切亦如是行持。第二，从“楞伽”至“安住于无二”之间所说。楞伽之主，诸位导师以遍知一切之智慧，譬如清澈之湖中星辰显现般，未曾动摇于真如，而众生界之意识无有边际，如是，声音、形象、行为无有边际，所有种种名相，皆离于行境，虽不作分别，然次第而行，无有不知、未闻、不见、不解者。此为何故？其理由是，于一切时、一切处，如来之心如实之法性显现之精华，即大菩提之自性中，体性不杂，本体无二而生，故已圆满，因此，超越一与多之理由是，诸佛之意，本即安住之如实法性，于菩提心之自性中，恒时无有生灭之境，自明而不可动摇，远离一切意识，故无有障碍，不作分别，乃广大周遍之智慧。
English
This chapter begins by summarizing with "the limit of the activity of the emanation of the body of the departed." Thus, the body, speech, mind, and skillful activities of the Tathagata are as deep and vast as the ocean, the splendor of non-duality, like a net of clouds, are inconceivably numerous and related. It cannot be measured by calling it "this" or "one." Because it is free from one and many, its nature is uncertain. Why is that? The reason is: Lord of Lanka, for example, all sentient beings have different thoughts and inclinations. If one does not act according to their own intelligence and inclinations, it is difficult to satisfy the infinite beings. Therefore, the guide who has exhausted faults and perfected all qualities must also use the means of compliance. Otherwise, they will never be satisfied, so they cannot be subdued. Therefore, according to what each person likes, he has taught infinite expedient methods. All the adornments of the body and so on are also done in this way. Secondly, it is stated from "Lanka" to "abiding in non-duality." Lord of Lanka, all the guides, with the wisdom of knowing all aspects, are like stars appearing in a clear lake, without moving from suchness. The consciousness of the realm of sentient beings is endless, and so are sounds, forms, and behaviors. All kinds of names are free from the realm of practice, and although they do not discriminate, they proceed in order. There is nothing that is not known, unheard, unseen, or unexplained. Why is this? The reason is that at all times and in all circumstances, the essence of the Dharma nature of the Tathagata's mind, which is manifested, is the very nature of great Bodhi. Because the nature is unmixed and the essence is born without duality, it is complete. Therefore, the reason for transcending one and many is that the intention of all Buddhas is the Dharma nature that has always been abiding. In the nature of Bodhicitta, there is always no realm of arising and ceasing, self-luminous and immovable. Because it is free from all consciousness, it is without obscuration, without discrimination, and is the wisdom of great pervasiveness.
Chinese
并且，三界的一切众生，即使是存在于芝麻粒大小之内的众生，由于道路回溯所造成的差别虽然各不相同，但本体无别而平等，既非遥远也非邻近，远离远近而无二。虽然在错觉中显现为各自不同，但实际上是自显现的同一，因此，既是单一事物，也不是各自不同的，从一和多中解脱出来的本体，就在那本然状态中，无有差别，没有大小之分，在自明的广大智慧中合一，因为这个理由，法界自性清净平等性，本来就是唯一且无二的，安住于远离异地之边的缘故，可以被认知，因为在不混杂、完全明晰的卓越智慧中，以最终辨析的推理，事物力量加入的量度，极其确定且真实地成立。章节的名称是：在汇集一切佛陀意旨的大经中，显示胜者之身的作为在法性中圆满的章节，即第四十二品之释论。通过这些，从大乘甚深秘密必定产生的道理中，在为了三个城市而安排四大作为之时也会出现。名为讲述故事的法印智慧之分别思择的意义解释，即显示出现方式的第九品之正确阐释。第十，大预言必定显示的出现方式有三：略说、广说、总结。第一，从“此后，又”到“主人说”之间所显示的内容是：此章节阐述了确定之义，以及圣者的秘密预言如何出现的答案。特别是，从技巧的施展到结果的奇妙伟大作为，从相续的安住方式到大预言必定显示的出现方式，必定在之后出现的观点，如同大臣有理性之遗嘱般被详细阐述。此后，楞伽的统治者菩萨摩诃萨，在先前出现的十二句中的第十句，当能仁对秘密咒语在之后出现作出大预言时也会出现，这是完整的问题。
English
And, all sentient beings of the three realms, even those residing within the size of a sesame seed, although the differences caused by the reversal of paths are distinct, their essence is undifferentiated and equal. They are neither distant nor near, being free from distance and proximity, and non-dual. Although they appear separately in illusion, they are actually one in self-appearance. Therefore, they are both a single entity and not individually different. The essence liberated from one and many, in that very natural state, is undifferentiated, without large or small, unified in the self-luminous great wisdom. Because of this reason, the pure and equal nature of the Dharmadhatu is inherently one and non-dual, abiding away from the edge of different places. It can be known because, in the unmixed and completely clear excellent wisdom, with the reasoning of ultimate discernment, the measure of the power of things entering is established with great certainty and truth. The title of the chapter is: In the Great Sutra that gathers the intentions of all Buddhas, the chapter that shows the deeds of the Victorious One's body being perfected in the Dharma nature, which is the forty-second chapter, is explained and commented upon. Through these, from the way in which the great vehicle's profound secret necessarily arises, it also appears at the time when the four great deeds are arranged for the sake of the three cities. The explanation of the meaning of the wisdom of the Dharma seal, which is the discussion of the story, namely the correct explanation of the ninth chapter showing the manner of appearance. Tenth, the manner of appearance in which the great prophecy is necessarily shown has three parts: brief explanation, detailed explanation, and conclusion. The first is shown from "Then again" to "said the owner". This chapter elucidates the definitive meaning and the answer to how the secret prophecy of the holy ones appeared. In particular, the wonderful and great deeds from the application of skill to the result, from the abiding manner of the continuum to the manner of appearance in which the great prophecy is necessarily shown, the view that will necessarily appear later, like the rational testament of a minister, is explained in detail. Then again, the lord of Lanka, the Bodhisattva Mahasattva, in the tenth of the twelve previously occurring sentences, when the Thubpa makes a great prophecy that secret mantras will appear later, this also appears, which is the complete question.