Chinese
愿成为宝藏。存在即是生起和产生。在三界的一切存在中，以业和愿以及禅定和自在的力量而流转和出生时，获得福德和智慧二资粮无尽，越来越增上，并且为了从中解脱众生，我精通圆满佛法之方便，以及精通缘起、如是和利益众生之行这三者的智慧，对于这三者，也具有以止观和后得行所摄持的差别，以及虚空藏和无垢印等无量禅定，以及八解脱和三禅定等解脱，从断除烦恼障、所知障和等持障的各个差别中，体验解脱之智慧，以及显示由此产生的喜宴之种种幻化游戏，并且获得其他一切功德差别的无尽宝藏。其中，业之生起的真实是凡夫菩萨们。其中也有功德之聚，是思辨者们即使经历劫也无法以智慧衡量的。圣者们以业自在的生起，一般而言只是以业力而生起，而对于此以及禅定和自在之方式，无需赘述具有无量智慧。愿力之生起虽然不是心续所执持，但却从智慧之力中产生，并且行持具有智慧之事业。在这些之中，自在生起者之真实身虽然不于三界中流转，但却示现其化身如流转一般，而其他则多半于三界中产生。二资粮如是说：胜者弥勒云：菩萨之资粮，福德智慧无等比，一者于轮回中显增上，一者无烦恼而流转，布施和戒律是福德之资粮，智慧是智慧之资粮，其余三者是二者之资粮，五者皆是智慧之资粮。如是说。方便善巧是，
English
May it become a treasure. Existence is arising and occurring. In all existences of the three realms, when wandering and being born by the power of karma, aspiration, samadhi, and mastery, may I obtain the inexhaustible accumulation of merit and wisdom, which increases more and more, and in order to liberate beings from it, may I be skilled in the means of perfecting the Buddha's Dharma, and the wisdom of being skilled in these three: dependent origination, suchness, and the practice of benefiting beings. For these three, may I also have the distinctions gathered by shamatha and vipashyana, and subsequent conduct, and the immeasurable samadhis such as the Space Treasury and the Immaculate Seal, and the liberations such as the eight liberations and the three samadhis. From abandoning each distinction of the afflictive obscurations, the obscurations of knowledge, and the obscurations of absorption, may I experience the wisdom of liberation, and display the various illusory games of the joyous feast arising from it, and may I obtain the inexhaustible treasure of all other qualities. Among these, the actual birth of karma is the ordinary bodhisattvas. Therein, there is also the accumulation of qualities that speculators cannot measure with their intellect even for eons. The births of the noble ones who have mastery over karma are generally just births due to the power of karma, and as for that, samadhi, and the way of mastery, there is no need to mention that they have infinite wisdom. Although the birth of aspiration is not held by the mind stream, it arises from the power of wisdom and performs activities with wisdom. Among these, although the actual body of the one with mastery over birth does not wander in the three realms, it shows its emanation as if wandering, while others mostly arise in the three realms. The two accumulations are as it is said: Victor Maitreya said: The accumulations of bodhisattvas, merit and wisdom are incomparable, one causes manifest increase in samsara, the other wanders without afflictions, generosity and discipline are the accumulations of merit, wisdom is the accumulation of wisdom, the other three are the accumulations of both, all five are the accumulations of wisdom. Thus it is said. Skillful means is,
Chinese
我等成就大事，从微小之因产生巨大之果，即是圆满智慧之事业。此偈之义，广大而不可思议。如是安住于圣地，成就意之自性身，获得观见一切胜者之境之能力，即是瞻仰供养一切佛陀。示现彼义者，乃一尘之上，有如尘数之刹土。刹土中，有不可思议之诸佛。于诸佛子之中而安住，修持菩提行，并得见之。于一尘之上，亦得见等同十方世界之尘数之佛刹。于彼等刹土中，有数量不可思议之诸佛，安住于佛子菩萨之中。如彼等一般，一同修持菩提行，愿得见其身，听其语。此处，于获得圣地之初，虽非立即得见如尘数之佛陀，然能见大小不定之土地上，各种佛陀与佛土。自此逐渐增长，终将获得无尽之增长。故虽初获初地时，未实际获得，然已加入观见如尘数之刹土之修行。虽于相续中生起之方式如是，然于立誓愿之时，乃从广大处修习，故此处仅述彼事。如是将三千大千世界纳入芥子之中，一微尘能遍布十方等，禅定之境无有宽窄，乃于第八地获得不生法忍时方能成就。依彼等之威力，如是无余一切方所中，于发端之微小处，如三世之量，佛陀之海与刹土之海，于劫海中行持并融入。如于一尘之上安置众多佛土一般，于无余且无遗之所有方所中，于发端之微小处，如三世之量
English
We accomplish great deeds, and great fruits arise from small causes, which is the activity of perfect wisdom. The meaning of this verse is vast and inconceivable. Thus, when one abides in the noble ground, one attains the mind-made body and the ability to see all the realms of the Victorious Ones, and thus one beholds and makes offerings to all the Buddhas. The meaning of this is shown by the fact that on one atom are realms as numerous as atoms. In those realms are inconceivable Buddhas. Among the Buddha-sons, they abide, practicing the conduct of enlightenment and beholding them. On one atom, one also sees Buddha-fields equal to the number of atoms in the ten directions. In those fields are Buddhas, countless in number, abiding among the Bodhisattva Buddha-sons. Like them, together we practice the conduct of enlightenment, and we pray to see their bodies and hear their speech. Here, although one does not immediately see Buddhas as numerous as the atoms in the fields upon attaining the noble ground, one is able to see various Buddhas and Buddha-fields on lands of uncertain size. From there, one gradually increases, and eventually one will attain endless increase. Therefore, although one does not actually attain it immediately upon attaining the first ground, one has entered into the practice of seeing realms as numerous as atoms. Although the way it arises in the continuum is like that, when making aspirations, one trains from the vast perspective, so only that is mentioned here. Thus, the ability to include the three thousand worlds in a mustard seed, and the ability of one atom to pervade the ten directions, etc., the unobstructed realm of meditative absorption, is attained when one obtains tolerance of the unborn dharma on the eighth ground. By the power of these, in all directions without exception, in an area as small as a hair tip, the measure of the three times, the ocean of Buddhas and the ocean of realms, are practiced and entered into for oceans of kalpas. Just as many Buddha-fields are arranged on one atom, in all directions without remainder, in an area as small as a hair tip, the measure of the three times
Chinese
如是等，三世所出之佛陀，若计数之，如海般无尽。连同各自之净土，净土如海般无尽，且彼等一一于如海般无尽之劫中，我亦于一一净土行菩萨行，并完全进入，愿得见且解脱。某些注释中，对于“如毛发之量”解释为“于孩童之道”，并解释为不清净之刹土，以及仅于瞻部洲显现等，因解释不妥故未列出。于一微尘中示现佛土，如梦中于狭小房屋内，象群与森林等安乐受用显现，醒时亦能忆念，以及于一水器中，日月星辰国土等，如水中倒影般显现为譬喻，仅是心之显现，以及缘起之力，如是显现并不相违，且因瑜伽之威力不可思议故，应深信不疑。较之秘密不可思议，世间怙主乃救护者。禅定业与龙族，以及佛陀大士夫们，宣说有四种不可思议。如是说，意指禅定者之三摩地力，以及业力，以及龙王之神变，以及佛陀之威力不可思议。此等圆满究竟者，如其所是，乃直至法云地之功德，随顺或开始者，乃直至不动地。入于诸佛之所有言语，一句支分海洋之音声，诸佛皆具支分圆满之妙音，如众生之所想而发声，恒常入于佛之言语中。若一如来仅说一句，然彼亦为支分海洋，言语之自性圆满且唯有圆满，变为如海般无量之不同种类之音声，显现为意义、词句、声音与妙音之无量性。如是亦云：具各种信解之眷属。
English
Thus, the Buddhas who have appeared in the three times, if counted, are like an inexhaustible ocean. Together with their respective pure lands, the pure lands are as inexhaustible as the ocean, and each of them, for as long as the eons are as inexhaustible as the ocean, may I also practice the conduct of a Bodhisattva in each pure land, and fully enter, may I see and be liberated. In some commentaries, the explanation of "as much as a hair" is explained as "in the path of a child," and it is explained as impure realms, and only appearing in Jambudvipa, etc., because the explanation is not appropriate, it is not listed. Showing the Buddha land in a single dust particle, such as in a dream, in a narrow house, a herd of elephants and forests, etc. appear to be comfortably enjoyed, and can be remembered when awake, and in a water container, the sun, moon, stars, countries, etc., appear as reflections in the water as a metaphor, only the appearance of the mind, and the power of dependent origination, such appearances are not contradictory, and because the power of yoga is inconceivable, one should believe it deeply. More than the inconceivable secret, the protector of the world is the savior. Meditation, karma, and the Nagas, and the great Buddhas, it is said that there are four inconceivable things. It is said that the power of the Samadhi of the meditator, and the power of karma, and the magical power of the Naga King, and the power of the Buddha are inconceivable. Those who have perfectly completed this, as it is, are the qualities up to the Dharma Cloud Ground, and those who follow or begin are up to the Immovable Ground. Entering into all the words of the Buddhas, one sentence is the sound of the ocean of branches, all the Buddhas have the pure and complete voice of the branches, sounding as all beings think, and always entering into the words of the Buddha. If one Tathagata speaks only one sentence, then that is also the ocean of branches, the nature of the words is complete and only complete, it becomes the sound of infinite kinds like the ocean, and it appears as the infinity of meaning, words, sounds and melodies. It is also said: The retinue with various beliefs.
Chinese
处于这些状态时，当宣说一句教言时，能理解为多种不同的教言，并且每个人都能领悟到“这是为了我”；还有什么比这更奇妙的呢？还有什么比这更令人惊叹的呢？此外，所有胜者佛陀的语调之支分，远离一切过失且完全清净，也安住于单一的体性中。无论想听闻何种法，以及无论以何种法调伏的众生，都能如其所愿地领会那个语调。正如一位佛陀的一句教言具备这些特点一样，所有导师的全部教言也都是如此。对于如此的佛陀的所有教言，我恒时听闻，不忘失地忆持，并且我的语言也以与胜者的教言相符且相似的方式行事。这（指获得这种能力）的最终时刻如前所述，而最初获得则是在善慧之地，据说在那里获得了四种别别正知，这与此处的要点相同。简而言之，当听闻一位佛陀的教法并理解其含义时，在同一时刻，听闻许多其他佛陀的教法，忆持词句并思考其含义，彼此之间不会互相妨碍，毫不费力地同时听闻、忆持和思考。现在，从“三世逝去的诸佛陀”到“我前往所有怙主之处”之间，是与安住于补处之地的众生的功德相关的愿文。所谓的补处之地，在密咒乘等其他一些论典中，有说是第九地等多种说法，但在此处，是指补处灌顶，应知是第十地。对此有六种自在，即说法自在、时自在、见自在、行境自在、净土自在和事业自在。第一种是：三世逝去的诸佛陀，善妙转动法轮之诸佛，彼等无尽语调之音声，我以智慧之力亦能入。于三世中来临且将逝去的诸
English
When in these states, when a single teaching is proclaimed, it can be understood as many different teachings, and everyone can realize, "This is for me"; what could be more wondrous than this? What could be more amazing than this? Furthermore, the branch of the speech of all Victorious Buddhas, free from all faults and completely pure, also abides in a single essence. Whatever Dharma one wishes to hear, and whatever beings are to be tamed by it, that tone will enter as they wish. Just as a single teaching of one Buddha possesses such qualities, so too are all the teachings of all guides. To all such teachings of the Buddhas, may I always listen, retain without forgetting, and may my speech also act in a manner that is in accordance with and similar to the teachings of the Victorious Ones. The final moment of this (i.e., attaining this ability) is as before, while the initial attainment is on the ground of Good Intelligence, where it is said that the four individual correct knowledges are attained, which is the same as the point here. To put it simply, when listening to the teachings of one Buddha and understanding their meaning, at the same time, listening to the teachings of many other Buddhas, retaining the words and contemplating their meaning, without hindering each other, effortlessly hearing, retaining, and contemplating simultaneously. Now, from "All Buddhas who have passed in the three times" to "I go to the presence of all protectors," is a prayer related to the qualities of those who abide on the ground of the Regent. The so-called ground of the Regent, in some other treatises such as the Mantra Vehicle, is said to be the ninth ground, etc., in various ways, but here it refers to the empowerment of the Regent, which should be known as the tenth ground. There are six freedoms for this: freedom to teach the Dharma, freedom of time, freedom of vision, freedom of realm of activity, freedom of pure land, and freedom of action. The first is: All Buddhas who have passed in the three times, The Buddhas who have turned the wheel of Dharma well, The inexhaustible sound of their voices, I can also enter with the power of wisdom. The ones who come and will pass away in the three times,