Chapter Nine: The Inherent Purity of All Phenomena
第九章：一切法本淨
9.1King Ajātaśatru then remarked to the Blessed One, “Blessed One, all phenomena accord with their causes. When they are produced, they have the characteristic of arising. They come into being just as they are desired. Blessed One, the conduct of awakening is infinite. In this regard, for as long as bodhisattvas have not taken hold of a buddha realm replete with all supreme aspects, they will engage in bodhisattva conduct. Blessed One, [F.189.b] all bodhisattvas will purify buddha realms just like Nāga King Sāgara.”
9.1阿闍世王對世尊說：「世尊，一切法都與其因相應。當它們產生時，具有生起的特性。它們的出現恰好如願所成。世尊，菩提的修行是無限的。在這個方面，只要菩薩還沒有獲得具備一切殊勝方面的佛國土，他們就會從事菩薩行。世尊，一切菩薩都會像海龍王一樣淨化佛國土。」
9.2The Blessed One said, “Great king, you have described things accurately, for all phenomena do indeed arise from mental engagement. Because all phenomena are without a creator, they come into being in accord with one’s desires.”
9.2世尊說：「大王，你所說的正確無誤，因為一切法確實都由心念的作用而生起。由於一切法沒有造作者，它們會按照各自的願望而產生。」
9.3King Ajātaśatru turned to Nāga King Sāgara and commented, “Nāga Lord, you have received a gift, a great gift, in being prophesied to attain unsurpassed and perfect awakening with such unfathomable displays of enhancing qualities within your buddha realm.”
9.3阿闍世王轉向海龍王而說：「龍王啊，你獲得了一份殊勝的大禮，被授記將證得無上正等菩提，在你的佛國土中具有如此不可度量的莊嚴功德。」
9.4Nāga King Sāgara responded to King Ajātaśatru, saying, “Great king, there are no phenomena to be prophesied. Why is this? Because all phenomena are primordially pure.”
9.4海龍王對阿闍世王說：「大王，沒有任何法需要被預記。為什麼呢？因為一切法本來清淨。」
9.5The king said, “Nāga Lord, are there not prophecies for those who have previously developed the roots of virtue?”
9.5國王說：「龍王，那些曾經培養善根的眾生，難道沒有授記嗎？」
9.6Nāga King Sāgara said, “Great king, what we term a sentient being is encapsulated by the aggregates, elements, and sense sources, yet the aggregates, elements, and sense sources cannot be prophesied. Great king, it is entirely to name and form that the term sentient being is applied. Yet name and form cannot be prophesied. It is entirely based on cause, perspective, perception, and mental engagement that the term sentient being is applied. Yet, cause, perspective, perception, and mental engagement cannot be prophesied. Even the roots of virtue that actually create the bodhisattva’s omniscience cannot be prophesied.
9.6海龍王說：「大王，我們所說的有情，是由蘊、界、處所聚集的，但蘊、界、處都不可預言。大王，有情這個名稱完全是施加在名色上的。但名色不可預言。有情這個名稱完全是基於因、觀點、認識和心理作用而施加的。但因、觀點、認識和心理作用都不可預言。甚至是實際產生菩薩一切智的善根，也都不可預言。」
9.7“Great king, all phenomena have the essential characteristic of emptiness. Yet emptiness [F.190.a] cannot be prophesied. Great king, all phenomena have the essential characteristic of the absence of marks, the absence of wishes, and unconditionedness. Yet the absence of marks, the absence of wishes, and unconditionedness cannot be prophesied. Great king, furthermore, the great compassion of buddhas is unfathomable. Phenomena that have no name or mark are all described using names and marks. Yet the blessed buddhas do not have a consciousness that pursues names and marks. Great king, these prophesies are just for conventional worldly communication, since there are no phenomena in this regard that can be apprehended, either internally or externally, as something that can be prophesied.”
9.7「大王，一切法都具有空的根本特性。然而空是不可度量的。大王，一切法都具有無相、無願和無為的根本特性。然而無相、無願和無為是不可度量的。大王，而且諸佛的大悲是不可度量的。沒有名字或相的法，都是用名字和相來描述的。然而世尊諸佛沒有追逐名字和相的識。大王，這些認可只是為了世間的假名交流而已，因為在這方面沒有任何法可以被把握，無論是內在或外在的，作為可以被認可的東西。」
9.8The king said, “Nāga Lord, can bodhisattva great beings who reach acceptance not be prophesied?”
9.8國王說：「龍王啊，菩薩摩訶薩達到認可的境界，不能被授記嗎？」
“Great king, even that acceptance is momentary and has the characteristics of exhausting, the inexhaustible limit, certainty in the limit of reality, the limit of sameness, and certainty in the limit of nonduality. The limit of nonduality is the limit of reality. The limit of reality is the limit of never arising. Anything that is limited involves attachment, aggression, and delusion. That which is limited is the limit of liberation. Whoever enters the door of that limit has no clinging to anything whatsoever. Whoever has no clinging whatsoever is without attachment on the level of conventional communication. Without attachment, one is liberated. If liberated, one will henceforth be unmoving, absolutely unmoving. If one is unmoving, absolutely unmoving, there can be no degeneration at all. If the mind does not degenerate, one will see emancipation from everything, for by not looking, one correspondingly sees. [F.190.b] When one does not look, there is no division into duality. If one abides in nonduality, one enters sameness. If one has entered sameness, there will be no high or low. If there is no high or low, one will reach the acceptance that discerns via the quality of sameness. In this vein, all the phenomena of acceptance, prophecy, something to be prophesied, a prophet, and someone for whom the prophecy is given are understood to be the same phenomena, the realm of phenomena devoid of phenomena, incommunicable, nonarising, neither entities nor nonentities, and the very limit of nonduality. Thus, one does not take notice of any phenomena whatsoever. To draw an analogy, space cannot be viewed; it is beyond what can be viewed. One should view all phenomena in this way.”
「大王，這種認可也是刹那間的，具有耗盡、不耗盡邊際、法性邊際中的確定、平等邊際、不二邊際中的確定等特徵。不二的邊際就是法性的邊際。法性的邊際是永遠不生起的邊際。任何有邊際的事物都涉及貪、瞋、癡。有邊際的就是解脫的邊際。進入那個邊際之門的人，對任何事物都沒有執著。對任何事物都沒有執著的人，在假名的層面上沒有貪著。沒有貪著，就是解脫。如果解脫，從此以後就是不動的、絕對不動的。如果是不動的、絕對不動的，就完全不會有退轉。如果心不退轉，就會看到從一切事物中的解脫，因為通過不看，人反而相應地看到了。當一個人不看時，就沒有分裂為二元性。如果安住在不二中，就進入了平等。進入了平等，就不會有高低。如果沒有高低，就會達到透過平等的品質辨別的認可。按照這個方式，認可、授記、被授記的事物、授記者和被授記的人這些現象都應當被理解為同一個現象，是沒有現象的法界，無法言說，不生起，既不是實體也不是非實體，正是不二的邊際。因此，不注意任何現象。比如說，虛空無法被觀看，超越了可被觀看的範圍。應當用這種方式觀看所有現象。」
9.9When Nāga King Sāgara gave his teaching, two hundred bodhisattvas reached the acceptance that phenomena are unborn. Two hundred monks liberated their minds from defilement without any reoccurrence.
9.9海龍王宣說此法之時，有二百位菩薩獲得無生法忍。二百位比丘的心獲得解脫，不再有任何煩惱的重現。
King Ajātaśatru then said to the Blessed One, “Blessed One, Nāga King Sāgara’s eloquence is incredible.”
阿闍世王對世尊說：「世尊，海龍王的言辭真是不可思議啊。」
9.10The Blessed One replied, “Great king, such eloquence is not so incredible or difficult. In fact, if any beginner were to hear this teaching without becoming intimidated, threatened, or scared, that would be more incredible and difficult. Why is this? The awakening of the blessed buddhas is difficult even to aspire to, for the world and its gods cannot grasp it, travel to it, aspire to it, [F.191.a] or trust it. Great king, understand that anyone who is not intimidated, threatened, or scared by this teaching has already served many buddhas. Now tell me, great king, would it be difficult for someone to make space, which is formless and indescribable, appear as something that has form?”
9.10世尊回答說：「大王，這樣的辭辯並不那麼難以置信或困難。事實上，如果任何初學者聽到這個教法，而不感到害怕、受到威脅或驚嚇，那才是更加難以置信和困難的。這是為什麼呢？諸佛的菩提是難以仰望的，因為世間和天神都無法掌握它、到達它、仰望它或信任它。大王，你要明白，任何人如果不因這個教法而感到害怕、受到威脅或驚嚇，已經侍奉過許多佛。現在告訴我，大王，讓無形無相、難以描述的空，顯現為有形體的東西，這樣做會很困難嗎？」
“It would be supremely difficult, Blessed One. Supremely difficult, Well-Gone One.”
9.11“Now, it is far more difficult for someone to aspire to a Dharma that is this profound, deeply illuminating, disruptive of all feeling, and without self, being, life principle, soul, personhood, or movement, and to realize this reality as it is it. Such beings have the virtue that accords with the thus-gone ones, and they are their friends and relatives. Because they have abandoned the mistaken ways of beings, they are able to teach the Dharma. Because they dwell at the supreme seat of awakening, they are able to defeat billions of māras with love, insight, wisdom, and diligence. They are capable of mastering all phenomena, being brave, manifesting the wisdom of omniscience, and fully awakening to the wisdom of omniscience through the momentariness of mind. Because they communicate with all beings, understand the minds of all beings as they really are, and correctly understand the faculties of beings, supreme or otherwise, [F.191.b] they are able to turn the unsurpassed wheel of Dharma. Because they destroy the attacks of adversaries, outshine all extremists, and defeat all enemies, they are able to blow the conch of Dharma.”
9.11「現在，對於某人來說，更加困難的是，要渴求這樣深奧、深刻光明、破壞一切感受、沒有自我、眾生、命者、靈魂、人、或運動的法，並如實認識這個真實。這樣的眾生具有與如來相應的善根，他們是如來的朋友和親屬。因為他們已經拋棄了眾生的錯誤之路，所以他們能夠教授法。因為他們住在最高的菩提座上，所以他們能夠用慈、般若、智慧和精進來擊敗數十億的魔。他們能夠掌握所有的法，表現得勇敢，展現一切智的般若，並通過心的剎那性而圓滿覺悟到一切智的般若。因為他們與所有眾生交流，如實理解所有眾生的心，並正確理解眾生的根（無論是最高的還是其他的），所以他們能夠轉動無上的法輪。因為他們摧毀了敵手的攻擊，超越了所有的極端主義者，並擊敗了所有的敵人，所以他們能夠吹響法的海螺。」
9.12Nāga King Sāgara’s wishes were thus achieved, brought to mind, and totally fulfilled. Having heard his prophecy, he rose into the sky and sang the following verses to the Blessed One:
9.12海龍王的願望就這樣得到實現、被憶起並圓滿成就。聽到自己的授記後，他飛升到空中，向世尊唱誦了以下的詩頌：
“Having defeated the māras, their hosts, and their hordes,「戰勝了魔及其眾多的軍隊，
You destroyed the mass of negative views.你摧毀了負面見解的集合。
Great Sage, you make the Dharma rain down,大聖人，你使法雨紛紛落下，
Satisfying the entire world with its nectar.用法的甘露滿足整個世界。
“You are the Dharma King, capable of bestowing fearlessness.你是法王，能夠給予無畏。
Freed from the mire, you live on the shores of fearlessness.你脫離了泥沼，安住在無畏的彼岸。
You are a teacher of the supreme path for those with worldly eyes你是為有世俗眼睛的眾生教導最高無上法道的導師。
And the protector of beings without refuge.而且是無皈依眾生的保護者。
“O King of Physicians, who delivers us from anguish,「啊，大醫王啊，您拯救我們脫離痛苦，
You bestow the medicine that eliminates aging and death.您施予除滅老死的妙藥。
To ensure that henceforth there will be no ailing beings,為了確保從今以後不再有患病的眾生，
You heal those tormented by sickness and aging.你治療那些被疾病和老衰所折磨的眾生。
“You are our sole teacher, refuge, and master.「您是我們唯一的導師、皈依和主人。
Only you can give ultimate happiness.唯有你能給予勝義的究竟快樂。
Taking the oars, you know ultimate reality執掌船槳，你了知勝義
And turn us away from the suffering of saṃsāra.並且讓我們遠離輪迴的苦。
“O god among gods, greatest of beings「啊，天神中的天神，眾生中最偉大的，
Who is the lamp for the whole world,誰是整個世界的燈光，
To meet you is to cross the oceans of existence.見到你就是渡過輪迴的大海。
You alone are the greatest human.你獨自是最偉大的人。
“O Lord of Sages, there is no one like you「尊敬的聖者之主啊，沒有人能與你相比
Who has such wisdom and form and has vanquished all opponents.誰具有如此般若和色身，並且戰勝了所有的對手。
You are the teacher for the entire world with its gods,你是整個世界和天神的導師，
Showing the path of freedom.顯示解脫的道路。
“Your supreme omniscience outshines everything,「你的至高一切智超越一切，」
And you are unstained by the phenomena of the world.你不為世間之法所染汙。
I prostrate to you who have achieved omniscience, freedom from clinging, [F.192.a]我向已證得一切智、解脫執著的您頂禮。
Liberation, courage, and supreme wisdom!解脫、勇氣與最高的般若！
“The guide of the world has declared世間的導師已經宣說
That all phenomena are pure and immaculate,一切法清淨無垢，
Just as space in the atmosphere is pure,就如同虛空中的空間是清淨的，
Formless, imperceptible, and unconditioned.無形、不可感知、無為。
“Though he has dispelled all views of existence and nonexistence,「雖然他已經消除了關於存在和不存在的一切見，
The Well-Gone One teaches that phenomena are pure.善逝說法是清淨的。
As they involve conditions and involve causes,因為它們涉及條件和涉及因緣，
There is no being, person, or life principle.沒有眾生、人，也沒有命者。
“The essence of space, primordially pure,「虛空的本質，本來清淨，
Is like illusions, mirages, or moons reflected on water.如同幻、陽焰，或是水中月。
The pure essence of space空的清淨本質
Is, like lightning, not located anywhere.如閃電一般，不存在於任何地方。
“The past is empty, and empty too is the future.「過去是空，未來也是空。
The essence of birth, abiding, and destruction is empty.生、住、滅的本質是清淨的。
Here, such things are neither entities nor nonentities;這裡，這樣的事物既不是實有，也不是虛無；
Their nature is nonexistent, empty.它們的性是不存在的、空的。
“The essential nature of the realm of phenomena「法界的自性
Is the essential nature of the element of sentient beings.就是有情界的自性。
The essential nature of the element of sentient beings有情的自性
Is the essential nature of the buddha qualities.是佛的功德的自性。
“The essential nature of the buddha qualities「佛的品質的自性
Is the essential nature of all phenomena.就是一切法的自性。
The essential nature of all phenomena一切法的自性
Is the essential nature of the buddha realms.即是佛國土的自性。
“The essential nature of the buddha realms「諸佛國土的自性
Is the essential nature of the buddhas’ awakening.是諸佛菩提的自性。
The essential nature of the buddhas’ awakening諸佛菩提的自性
Is the essential nature of the realm of phenomena.是法界的自性。
“When bodhisattvas see in this way「當菩薩這樣觀看時
The purity of all phenomena,一切法的純淨，
The victors will then bestow a prophecy of supreme awakening勝者將授記無上菩提
Through their sublime wisdom.透過他們殊勝的般若。
“As phenomena are merely marks, labels, and conventions,"因為諸法只是相、標記和假名，"
They are the same in being unreal, imputed names.它們在虛幻、假名上是相同的。
No one could acquire them in the past,沒有人能在過去獲得它們，
Yet they continually utter these names.然而他們卻不斷地說出這些假名。
“Names are given to the nameless.「名字是賦予無名者的。
Phenomena are empty, pure by nature. [F.192.b]法是空的，本性清淨。
Those who skillfully know worldly perceptions那些善巧了知世俗認知的人
Act according to mere conventions.按照假名而行動。
“Knowing that all phenomena are like an illusion,「知一切法如幻，
They are known to be unreal and coreless like dreams.它們被認識為不真實的、無實體的，如同夢幻一般。
Their ripening is merely causes and their interactions.它們的成熟只是因與互動而已。
They are notions of reality that do not exist.它們是不存在的實在性的觀念。
“All phenomena are deceptive and frightening.「一切法都是欺誑和恐怖的。
They are unreal, like illusions and mirages.它們是不真實的，如同幻和陽焰一樣。
They are like reflections and whirling firebrands,它們如同倒影和旋轉的火焰棍。
Constantly confounding the immature.不斷迷惑未成熟的眾生。
“By imputing me and mine, these childish beings,「通過執著我和我的，這些幼稚的眾生，
These fools, are tormented by their craving and deluded.這些愚癡的眾生被愛所折磨，且陷於迷惑之中。
As the wheel of saṃsāra rolls along,當輪迴之輪不斷轉動時，
They will be oppressed by suffering and never achieve peace.他們將被苦所壓迫，永遠無法達到寂靜。
“This way that beings perceive is unreal,「眾生的這種認知方式是不真實的，」
Nor is there even anyone who perceives.也沒有任何眾生能夠認知。
The views of the living world are blinded by delusion,世間眾生的見解被癡所蒙蔽，
And so beings continually encounter suffering, again and again.眾生因此不斷地一再經歷苦。
“The gods’ only experience of suffering is death and transmigration.「天神唯一經歷的苦，就是死亡和輪迴。
The suffering of humans is in their restless seeking.人道眾生的苦在於他們不停地追求。
The suffering of hell beings is in the terrors they encounter.地獄眾生的苦在於他們所遭遇的恐怖。
For animals, it is how they prey on one another.畜生的苦是互相捕食。
“The suffering of hungry ghosts is hunger and thirst.「餓鬼眾生的苦是飢渴。
All worlds are mired in suffering.一切世間都陷於苦中。
Seeing the sufferings of all the worlds看見所有世界的苦
That are without refuge or support,沒有皈依或依靠的眾生，
“The Great Sage is loving and compassionate「大聖者充滿了愛與悲
And sets out to liberate them from suffering.並為了將眾生從苦難中解救出來而出發。
Bodhisattvas must be stable in their asceticism and diligent in the perfections,菩薩必須在其苦行中保持穩定，並在波羅蜜中精進不懈。
Even throughout billions of eons.即使經歷了數十億劫的時光。
“Understanding that there is no existence,「了知不存在，
Escaping the swamp, they guide beings.逃離沼澤，他們引導眾生。
When phenomena are seen as compounded and fake,當法被看見是複合的、虛假的，
They are seen to be totally empty and insubstantial like the sky.它們被認為是完全空無，像天空一樣沒有實質。
“As they are without self-nature,「因為它們沒有自我的性質，
They are not self, neither entity nor nonentity.它們不是自我，既不是實體，也不是非實體。
If all extreme views are abandoned,如果所有的邊見都被捨棄，
Pure and immaculate awakening will be achieved. [F.193.a]清淨無染的菩提將得以成就。
“There is no one at all who undergoes birth, aging, harm,「完全沒有任何人經歷生、老、害，」
Whoever is born, ages, gets sick, and dies無論誰出生、衰老、生病和死亡
Is born from humans, yet that human does not exist.從人生出，而那人卻不存在。
“In this way, there is no me or mine,「這樣看來，就沒有我或我所有的東西，
No humans or any human race.沒有人，也沒有人的種族。
It is all a lie, because there is no owner or master.一切都是虛假的，因為沒有主人或統治者。
So one perceives the living world to be an illusion.所以一個人認知到活著的世界是幻。
“There is no creator and no one experiencing.沒有造作者，也沒有人在經歷。
Yet, due to karma, nonexistent fruits appear.然而，由於業力，不存在的果報卻顯現了。
Their nature occurs through the conditioning of beings’ karma.它們的性質是由眾生的業的作用而產生的。
They mutually combine in dependence on causes.它們相互結合，依靠因緣而生起。
“No performance of virtuous or nonvirtuous actions,「沒有進行十善業或非善的業劫，
And no habituation or repetition,也沒有熟習或反覆修習，
Exist as objects in a particular location.存在為特定位置中的對象。
Still, though their essence is empty, they do ripen.雖然十善業的本質是空性的，但它們仍然會成熟。
“They do not exist internally, externally, or in between,「它們不存在於內部、外部或中間，
And there is no coming together of phenomena.法無有聚合。
They do not rely on anything anywhere,它們不依賴任何地方的任何東西，
Yet their ripening is unfailing.然而它們的成熟是不會失敗的。
“They know no arising, no ceasing either.他們知道沒有生，也沒有滅。
The learned, in order to bring understanding of this,已學之人，為了讓人們對此產生認知理解，
Encourage listening, as they teach words,鼓勵聽聞，因為他們傳授言語，
Teaching them in order to refine the view.為了淨化見地而教導他們。
“There is no one with perceptions or anyone perceiving.「沒有感知者，也沒有在進行感知的人。
Within nirvāṇa there is no one passing into peace.在涅槃中，沒有任何人進入寂靜。
There is also no birth—any limit is a limit.也沒有生——任何限制都是限制。
The limit of selflessness is the limit of space.無我的極限就是空間的極限。
“By achieving the complete limit, the limit of sameness,「透過成就圓滿的極限，平等的極限，
One will achieve sublime and unfathomable buddhahood.將會獲得殊勝、不可度量的佛位。
The limits of the past, of the future,過去的極限、未來的極限，
Of birth, and of non-birth—生與不生——
“All limits should be seen as identical in this light.「一切邊際都應該在這個光世界中被視為相同。」
Those who understand the gateway of the limit of nonattachment那些理解無貪之極限的門徑的人
And who are unattached to the limits of the three times不執著於三世的極限
Will achieve the supreme family of the victors.將成就勝者的至高家族。
“Liberating beings from their confinement,「解救眾生脫離束縛，
They will attain the supreme peace of nirvāṇa.他們將證得涅槃的無上寂靜。
By seeing all beings as dreams,通過將所有眾生視為夢境而得以領悟，
They will be unattached to the names and forms of the world. [F.193.b]他們將不執著於世間的名字和色相。
“The eyes that are purified of all phenomena「已淨化一切法的眼
Will achieve peace, unmoving and unwavering.將能獲得寂靜，不動搖、不遷移。
No phenomena can be described, verbalized,沒有任何法可以被描述、被言說，
Or perceived, because they are pure nonexistence.或者被認知，因為它們是清淨的非存在。
“The family lineage of the sublime thus-gone victors「至高善逝勝者的家族血脈
Is of the nature of peace and dispels all wishes;具足寂靜之性，能遣除一切願。
It is without flaws and diseases and is free from anguish.它沒有缺陷和疾病，也遠離苦難。
It quells all elaborations of thought and is unfathomable.它止息一切思想的分別，且不可度量。
“These qualities of the supreme victors「這些勝者的殊勝性質
Are imperceptible, and they cannot be described or verbalized.是無法察覺的，也無法用言語來描述或表達。
Yet to benefit others, sublime beings但為了利益眾生，崇高的聖者們
Speak and teach even in our own languages.以自己的語言來說法和教導。
“Whoever sees the world as a natural teacher「無論誰將世間視為自然的導師
And further develops faith—並進一步培養信心——
Such gods and humans who hear the extraordinary Dharma這樣的天人若是聽聞了殊勝的法
“This Dharma is proclaimed by the guides of the world「這個法是世間的導師所宣說的
Throughout the cardinal and intermediate directions.遍佈在四方和四隅方向。
Those buddhas who will manifest in the future未來將要出現的諸佛
Will all have the same qualities.都具有同樣的功德。
“All sound is merely echoes.「所有的聲都只是響。
As words are spoken, they are heard by the ear.言語被說出來時，被耳朵所聽聞。
They can become the cause of the proper path,它們可以成為正道的因。
Which is called Dharma in order to generate understanding.這就是所謂的法，用來產生理解。
“All things are illusory and hollow.「一切事物都是虛幻和空洞的。
They are discerned for the sake of beings,它們是為了眾生的緣故而被認識的，
Yet the nature of these things然而這些事物的性
Could never be divided.永遠無法分割。
“If the noble ones train with the Teacher,「如果聖者隨著導師修學，
The Buddha, the supreme Dharma king of the world,佛，世間至高的法王，
The aware and knowledgeable Lord of Dharma,通曉明慧的法王。
They will also accordingly realize the meaning of reality.他們也將因此相應地領悟到實相的義理。
“What arose in the past, what arises now,「過去所生起的，現在所生起的，
And what will arise in the future—以及將來會生起的一切——
The wisdom of the sage, the supreme being,聖人的般若，究竟眾生，
Perceives all of that without impediment.無有障礙地觀察一切。
“The Sublime Being has today given me"至尊的菩薩今日給予我"
A definite prophecy of supreme awakening.至高菩提的確定授記。
I will become a buddha for the benefit of beings.我將為了眾生的利益而成佛。
I have no doubt or hesitation about this.”我對此毫無疑惑和猶豫。"
