English
Through the power of emanations and other realms, whatever sound arises to reveal the truth of the Dharma, the world can also realize the truth from it. The body in which the Tathagatas reside and manifest the Dharmakaya, this body is complete with a hundred merits, and is called the Sambhogakaya because it becomes the cause of the Dharma enjoyment of the Bodhisattvas. From such a body born of a hundred merits, Manjushri! "Unborn and unceasing" is the supreme word of the Tathagatas, etc. From the blessing of the Tathagatas, whatever sound arises, from this, the disciples who have become vessels for expounding the Dharma in this way will surely realize the truth without turning it upside down. Let alone arising from a body born of a hundred merits, from the emanations blessed by it, whatever sound arises that clearly elucidates the truth of the Dharma, the world can also realize the truth from it. Not only does it arise from emanations alone, but by the power of the Tathagatas, even if the activities of mind and mental factors have ceased, from other spaces, trees, walls, rocks, etc., whatever sound arises that clearly elucidates the truth of the Dharma, the world can also realize the truth from it. If, for things that do not arise from mind and mental factors, because there is no movement of consciousness, the actions of body and speech cannot intervene, then how can they become the cause of the arising of activities such as expounding the Dharma? To clarify this point, an external example is given: Just as a potter uses strength, a wheel that has been spun for a long time with great effort, even though there is no effort of birth now, it rotates and appears as the cause of pots, etc. Similarly, even though there is no effort of birth now, the body of the master of the Dharma abides in it, propelled by the differences in the merits and aspirations of the disciples, the Dharma is inconceivable.
Tibetan
པ་ལ་སོགས་པ་སྣོད་ཀྱི་བྱེ་བྲག་དུ་མའི་རྒྱུར་འགྱུར་བ་བཞིན་དུ་སངས་རྒྱས་བཅོམ་ལྡན་འདས་རྣམས་ཀྱང་ད་ལྟར་སྐྱེས་པའི་སྒོ་གསུམ་གྱི་རྩོལ་བ་མེད་བཞིན་དུ་ཆོས་ཀྱི་སྐུའི་བདག་ཉིད་ལ་བཞུགས་ནས་གདུལ་བྱའི་སྐལ་བ་དང་འཚམ་པའི་ཕྲིན་ལས་རང་གི་ངང་གིས་འཇུག་པ་ནི། གདུལ་བྱ་རྣམས་ཀྱིས་སངས་རྒྱས་ལ་ཆོས་ཉན་པར་འགྱུར་བའི་དགེ་བ་སྨིན་པར་བྱས་པའི་ཁྱད་པར་དང་། སྔོན་བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་སྤྱད་པའི་གནས་སྐབས་ན། ཇི་ལྟར་སངས་རྒྱས་བཅོམ་ལྡན་འདས་འདི་དག་ད་ལྟ་རྣམ་རྟོག་མི་མངའ་བཞིན་དུ་ཡིད་བཞིན་གྱི་ནོར་བུ་དང་དཔག་བསམ་གྱི་ཤིང་ལྟར་ཇི་ལྟར་འཚམ་པའི་སེམས་ཅན་གྱི་དོན་སྒྲུབ་ཅིང་། ཆོས་ཀྱི་དབྱིངས་ལས་སྐད་ཅིག་ཀྱང་མི་བསྐྱོད་ལ། སེམས་ཅན་འདུལ་བའི་དུས་ལས་ཀྱང་མི་འདའ་བ་དེ་བཞིན་དུ་བདག་ཀྱང་གྱུར་ཅིག་ཅེས་སྨོན་ལམ་བཏབ་པའི་སྨོན་ལམ་གྱི་ཁྱད་པར་གྱིས་འཕངས་པ་ལས་དེ་འདྲ་བ་དག་མངོན་པ་ཡིན་ལ། དེ་ནི་སངས་རྒྱས་ལས་གཞན་གྱིས་བསམ་གྱིས་མི་ཁྱབ་བོ། ། སའི་ཡོན་ཏན་གྱི་གྲང་བསྟན་པ།
Chinese
如同成为钵等各种不同容器的材料一样，诸佛薄伽梵们虽然现在没有身语意三门的造作，却安住于法身的自性中，自然而然地进行着与所化众生的根器相应的利生事业。这是因为所化众生们已经成熟了听闻佛法的善根，并且在过去菩萨行持的阶段，发愿说：‘如同这些佛陀薄伽梵们现在虽然没有分别念，却像如意宝珠和如意树一样，成办着与各自相应的众生的利益，并且一刹那也不动摇于法界，也不错过调伏众生的时机，愿我也能如此。’正是由于这种愿力的殊胜，才显现出这样的功德。这些是佛陀以外的人无法想象的。 地的功德之量。
English
Just as various materials become different kinds of vessels like bowls, the Buddhas, the Bhagavat, although they do not have the effort of the three doors of body, speech, and mind, abide in the nature of the Dharmakaya and spontaneously engage in activities that are appropriate to the capacity of the beings to be tamed. This is because the beings to be tamed have matured the merit of listening to the Dharma from the Buddhas, and in the past, during the stage of practicing the Bodhisattva conduct, they made the aspiration: 'Just as these Buddhas, the Bhagavat, although they do not have any conceptual thought, accomplish the benefit of sentient beings in accordance with their needs, like a wish-fulfilling jewel and a wish-fulfilling tree, and do not move even for a moment from the realm of Dharma, nor do they miss the time to tame sentient beings, may I also become like that.' It is from the excellence of such aspirations that such qualities manifest. These are inconceivable to anyone other than the Buddhas. The measure of the qualities of earth.