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It is explained. First, for example, the extent of a Bodhisattva's miraculous powers. Secondly, there are two aspects: transforming objects to be larger or smaller; and manifesting multiple activities of the body from a single body. First, the three thousand, etc. If the Bodhisattvas who have attained mastery wish, they can insert this three-thousandfold world into a single mustard seed, and the mustard seed does not become larger than before; the three-thousandfold world does not shrink and become smaller. They can also transform a single mustard seed to be as large as the three-thousandfold world and cover it. Without the sentient beings inside noticing, they can also act as if throwing the three-thousandfold world into another world. Furthermore, they can transform a kalpa into a moment and a moment into a kalpa, and so on. Second, that, etc. That great Bodhisattva, without moving even slightly from his seat, takes and shows the pure lands of Akshobhya Buddha, etc., from beyond countless worlds with his own hand. In front of many Buddhas, he makes offerings with clouds of offerings, and to some, he teaches the Dharma, listens to the Dharma, and debates, etc., all at the same time. Just as it is said that from the first bhumi, one obtains twelve hundred thousand qualities. As explained in the 'Bodhicaryāpraṇidhānarāja,' and extensively explained in the 'Ratnakuta' and 'Vimalakirti Nirdesa Sutra,' etc. As stated in the 'Ratnadala Sutra': From the palm of the hand, countless offerings, just as one makes offerings to one Victorious One, so too, one makes offerings to all the Victorious Ones. Such is the miraculous transformation of the ascetic's samadhi. Third, the Buddha's miraculous powers are sixfold: questioning the extent of miraculous powers; teaching a single word, causing each disciple to understand according to their own desires; one body appearing according to the inclinations of each disciple; an example of appearing but not being multiple; although there is no conceptualization, the power of the aspiration is firm; showing that those with obscurations cannot see. First, Bodhisattva, etc. If the miraculous powers of a Bodhisattva are like this, then what is the extent of the Tathagata's miraculous powers? Second, like this, etc. Like this, when the Buddha manifests a single form body, sentient beings as numerous as the dust particles of a world system, each asking different questions at the same time, the Tathagata
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仅仅说一句话，就能让每个被教化者各自回答自己提出的问题，从而消除疑惑，这被认为是语言的不可思议之处。例如，仅仅发出“斯让桑”的声音，有些人理解为毒药引起的麻痹已经解除，有些人理解为不良姿势引起的麻痹已经解除，有些人理解为明咒引起的麻痹已经解除。在《宝积经》中说：“从众生的福德清净中，显现出一个佛陀的声音，由于信仰的力量，每个人都能分别听到，这也是语言的秘密。”因此，即使佛陀没有说话，由于慈悲的力量，也会显现出这样的景象，这是自然加持的深刻缘起。在《定王经》中说：“考迪尼亚，如果我只说了色法的如是性，有些人会听到‘色即是空’，有些人会听到‘色非空’，有些人会听到‘色是乐’，有些人会听到‘色是苦’。”例如，岩石的回声根据因缘而显现出所说的内容，但实际上内外都不存在。同样，由于被教化者的清净因缘和佛陀的慈悲之因，听到了用六道众生各自的语言显现的无尽之语。正如《宝性论》中所说：“如同回声的声音，从他者的意识中产生，同样，如来之语，不在内外存在。”第三，刹那等。同样，身体的秘密也是如此，仅仅示现一个身体的刹那，就能显现出无尽的身体，对于无量众生来说，有些人看到的是寂静相，有些人看到的是忿怒相，有些人看到的是出家相，有些人看到的是在家相，有些人看到的是声闻相，有些人看到的是独觉相，从而获得利益。有些人看到的是鸟类和野兽等，与自己心识相符或不相符的各种形象。不仅如此，还能看到四大元素、树木森林、船只桥梁等无情物的形象，从而让有缘者通过听到佛法之声等方式获得利益。因此，由于众生各自的意愿不同，所见也不同，所以佛陀的形象不是唯一的，因为仅仅示现一个身体，就能让众人看到各种不同的形象。第四，水
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Just by uttering a single word, each being to be tamed can answer their own questions, thereby dispelling doubts, which is seen as the inconceivable nature of speech. For example, from the single sound "Sring Sang," some understand that the numbness caused by poison has been relieved, some understand that the numbness caused by poor posture has been relieved, and some understand that the numbness caused by a mantra has been relieved. In the "Heap of Jewels Sutra," it says, "From the purity of beings' merit, a single voice of the Victorious One appears, and due to the power of faith, each hears it separately. This is also the secret of speech." Therefore, even if the Buddha does not speak, due to the power of compassion, such a sight appears, which is a profound interdependence of natural blessings. In the "King of Samadhi Sutra," it says, "Kaundinya, if I only spoke of the suchness of form, some would hear 'form is emptiness,' some would hear 'form is not empty,' some would hear 'form is bliss,' and some would hear 'form is suffering.'" For example, the sound of an echo from a rock appears according to the circumstances, but in reality, it does not exist either internally or externally. Similarly, due to the pure circumstances of the beings to be tamed and the cause of the Buddha's compassion, hearing the inexhaustible speech manifested as Dharma in the languages of the six realms. As stated in the "Uttaratantra Shastra," "Just as the sound of an echo arises from the consciousness of another, similarly, the speech of the Tathagata does not reside either internally or externally." Third, instants, etc. Similarly, the secret of the body is also such that in the very instant of showing one body, inexhaustible bodies can appear, and for countless beings, some see a peaceful form, some see a wrathful form, some see an ordained form, some see a householder's form, some see a Shravaka's form, and some see a Pratyekabuddha's form, thereby gaining benefit. Some see various forms of birds and wild animals, etc., that are compatible or incompatible with their own minds. Moreover, one can also see the forms of inanimate objects such as the great elements, trees, forests, boats, and bridges, thereby allowing those who are fortunate to benefit by hearing the sound of the Dharma, etc. Therefore, since beings see according to their own inclinations, the forms of the Buddhas are not singular, because by showing just one body, various different forms can be seen by all. Fourth, water
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等等。2 因为靠近水多的缘故，一个月里显现出许多影像，那些影像并不超出月亮，但也不是月亮变多了。同样，由于所化众生的因缘，显现出许多佛，但佛陀本身的体性法身却是无二的。第五，真正的佛等等。4 如果以真实性来衡量，究竟的真正的佛是指远离戏论的法身。如《金刚经》所说：诸佛即是法性身，导师乃是法身。法性不可知，故不可识。又说，不应执着于色和声，经中说：凡以色身见我，以音声求我，是人行邪道，不能见如来。因此，法身在所化众生面前不显现，显现的色身也没有自性，应视为仅仅是依缘而生。佛陀法身没有“要做这个，要做那个”的分别念和努力，因为三界的所有的心和心所都已止息。然而，对某些所化众生显现的身和语的形态，是由于往昔的愿力和慈悲的加持，以及事业成就的智慧的力量而显现的。法身安住于化身、语、意的体性中，并非其他。因此，应如《般若心经》所说，了解四句空性的结合。以身语意的形态示现，遍布所化众生的所有刹土，并在轮回未尽之际，以如是如是之智，利益众生。而且，据说身和语各自遍布之处，每一个也都遍布。《十轮经》中说：善逝大悲长时于众生，知调伏之境而作利益事，不逾时节刹那各别现，智慧眼见汝前敬礼。第六，有障蔽者不能见：邪见等等。5 那么，一切众生都能见到吗？被颠倒错乱的分别念所障蔽，以及业力深重的众生，是无法见到身语意的示现的。例如太阳
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Etc. 2 Because of being near a lot of water, many images appear from one moon. Those images do not go beyond the moon, but it is not that the moon has become many. Similarly, due to the influence of those to be tamed, many Buddhas appear, but the essence of the Buddha himself, the Dharmakaya, is non-dual. Fifth: The actual Buddha, etc. 4 If measured in terms of what is truly real, the ultimate actual Buddha should be referred to as the Dharmakaya of mind, which is free from elaboration. As it says in the Vajra Cutter Sutra: The Buddhas are the nature of Dharma. The guides are the Dharmakaya. The nature of Dharma cannot be known, therefore it cannot be cognized. And, it is not right to grasp at form and sound, as it says there: Those who see me in form, And those who know me in sound, Have entered a wrong path, Those people will not see me. Therefore, the Dharmakaya does not appear to those to be tamed, and even the form body that appears has no self-nature, and should be regarded as merely arising in dependence. That Buddha Dharmakaya has no thoughts or efforts of 'do this, do that', because all the minds and mental events of the three realms have ceased. However, the appearance to some of those to be tamed in the form of body and speech is due to the power of previous aspirations and compassion, and the skill of the wisdom that accomplishes the deed. The Dharmakaya abides in the essence of the Nirmanakaya, speech, and mind, and is not other than that. Therefore, one should understand the combination of the four emptinesses as explained in the Heart Sutra. By acting in the form of body, speech, and mind, he pervades all the fields of those to be tamed, and as long as samsara exists, he benefits beings with as much as he knows. Moreover, it is said that wherever each body and speech pervades, each also pervades. In the Ten Wheel Sutra it says: Sugata's compassion for beings for a long time, Knowing the realm to be tamed, he does what is beneficial, Not passing the time, appearing separately in each instant, I prostrate to you, the wisdom that sees. Sixth, those with obscurations do not see: Wrong thoughts, etc. 5 Then, do all see? Those who are obscured by inverted thoughts and those beings with bad karma do not see those acts of body, speech, and mind. For example, the sun
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就像阳光的自性，虽然无碍地遍布各方，但盲人却丝毫也看不见。见到身语意的形象，寂静与忿怒等等，是具有业力、福报的众生，因其虔诚心的缘故，而使善根觉醒的征兆。因此，色身是显现在被调伏者的清净心性上的。《现观庄严论》中说：天王降下雨水，不适合的种子不生长一样，诸佛虽然降临，没有福报者不享受美好。像这样，从心清净与不清净的差别，可以看出见与不见佛身的例子。《宝性论》中说：就像在清净的吠琉璃地上，显现天王身体的影像一样。同样，在众生清净的心地上，显现能仁的身体影像。在众生心中，影像的显现与消失，是由于清净与不清净的自心强烈影响所致。第四，总结：如是等等。如是以上所说的轮回的过患，无常与痛苦，以及灭谛涅槃的功德，就是那些，所以要努力断除它们的因，并取证它们的果。根本科判第四，道谛也有四种：从高处向更高处趋入解脱，所以是道；成为所断之物的真实对治品，所以是理；因为心不颠倒，所以是所修；引导至究竟解脱涅槃的境地，所以是决定出离。道谛有五个分支：为了积聚大菩提的因缘，是资粮道；为了与见道的真谛相结合，是加行道；因为新见到以前未见的智慧，是见道；因为使已经见到的变得熟悉，是修道；所有应学之处都达到究竟的无学道。第一，资粮道有两种：积聚因的福德资粮和果的智慧资粮。第一种有七种：摧毁敌人的首要——我执；去往寂静处修行十种法行；发起殊胜菩提心；用善行的军队摧毁敌人；修习空性作为罪恶的对治；如果被空性所摄持，善行就会变成资粮。
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Just like the nature of sunlight, although it pervades all directions without obstruction, the blind cannot see it at all. Seeing the images of body, speech, and mind, such as peaceful and wrathful ones, is a sign that the virtuous roots of sentient beings with karma and fortune are awakened due to their devotion. Therefore, the form body appears in the pure mind of those to be tamed. The Ornament for Clear Realization states: Even though the king of gods sends down rain, unsuitable seeds do not sprout. Likewise, even though the Buddhas appear, those without fortune do not experience goodness. Similarly, the example of seeing or not seeing the body of the Victorious One depends on the difference between a pure and impure mind. The Uttaratantra states: Just as on a pure beryl ground, the image of the body of the lord of gods appears, so too, on the pure ground of sentient beings' minds, the image of the body of the Powerful Sage appears. The appearance and disappearance of images in sentient beings depend on the power of the pure and impure self-mind. Fourth, the conclusion: Thus, etc. Thus, the faults of samsara mentioned above, impermanence and suffering, and the qualities of cessation, the truth of nirvana, are such. Therefore, one should strive to abandon their causes and realize their results. The fourth fundamental section, the truth of the path, also has four aspects: because it leads from higher to higher states of liberation, it is the path; because it is the actual antidote to what is to be abandoned, it is the reason; because the mind is not inverted, it is what is to be cultivated; because it leads to the state of ultimate liberation, nirvana, it is the definite means of departure. The truth of the path has five subdivisions: the path of accumulation, for accumulating the causes and conditions for great enlightenment; the path of preparation, for joining with the truth of the path of seeing; the path of seeing, because one newly sees the wisdom that was not seen before; the path of meditation, because one makes familiar what has already been seen; and the path of no more learning, where all that needs to be learned is completed. First, the path of accumulation has two aspects: accumulating the merit of the cause and the wisdom of the result. The first has seven aspects: subduing the chief enemy, self-grasping; going to a solitary place and accomplishing the ten practices of Dharma; generating the supreme mind of enlightenment; destroying the enemy with the army of virtue; meditating on emptiness as the antidote to sin; if virtue is grasped by emptiness, it becomes an accumulation.