Chinese
因此，依靠作为那业的剩余，那二十人和伪装成想要杀害的亲友的二十人，心想如果如来法主也遭受业的果报，那我们又算什么。我们应该杀死众生，并在世尊面前忏悔这些过错。如来从不应作之业和业尽之事开始说法，那四十人因此证悟了智慧。另外四千万众生也证悟了法。同样，如来虽然没有疾病，但也尊敬药王耆婆并接受医药，在城市和乞食时，因为没有得到食物而像洗钵一样空着返回，以及婆罗门女骄慢者扎米诽谤，以及自在外道美女们将他杀死并扔到胜林园的坑中，都采取了舍弃的态度，三个月食用腐烂的马料，示现身体不适的样子，当释迦族面临危险时说“我头痛”，婆罗门婆罗堕遮以百种恶语辱骂时，也接受了那些，生生世世提婆达多都跟随其后，为了杀害如来而驱使护财象，驱使刽子手，投掷石块等，像这样所有十种业的延续，实际上并非因为世尊自己有那样的业障，而是为了调伏极多的众生，以善巧方便，根据需要示现这种和这种不如法的行为，从中存在着调伏所化之人的重大意义，正如《大秘密善巧方便经》中所说的那样。༈。 另外，往昔在佛陀迦叶波的教法中，世尊自己转世为名叫光芒童子的婆罗门之子时，有五个尼连子婆罗门，他们种姓高贵，像大娑罗树一样，他们虽然先前也正确地进入了菩萨乘，但由于遇到了恶友，忘记了菩提心，成为了外道徒
English
Therefore, relying on it as the remainder of that karma, those twenty people and the twenty who pretended to be friends wanting to kill, thinking that if even the Tathagata, the lord of Dharma, would experience the ripening of karma, what about us? We should kill beings and confess those faults before the Blessed One. The Tathagata, starting from actions that should not be done and the exhaustion of karma, taught the Dharma, and those forty people thus realized wisdom. Another four million beings also realized the Dharma. Similarly, although the Tathagata had no illness, he honored the king of medicine, Jivaka, and accepted medicine, and when going to cities and begging for alms, he returned empty-handed like washing his bowl because he did not find food, and the Brahmin girl, the arrogant Chami, slandered him, and the beautiful female Tirthikas killed him and threw him into the pit of Jeta Grove, he remained indifferent, eating rotten horse feed for three months, showing the appearance of physical discomfort, and when the Shakyas faced danger, he said, "My head hurts," and when the Brahmin Bharadvaja reviled him with a hundred kinds of abuse, he accepted those as well, and in all lifetimes Devadatta followed him, and in order to kill the Tathagata, he incited the elephant Dhanapala, incited the executioners, and threw stones, etc. Thus, all ten continuations of karma were not actually because the Blessed One himself had such karmic obscurations, but in order to tame a vast number of sentient beings, with skillful means, he showed this and that unlawful behavior as needed, from which there was a great purpose of taming those to be tamed, as stated in the Great Secret Sutra of Skillful Means. ༈. Furthermore, in the past, during the teachings of the Buddha Kashyapa, when the Blessed One himself was reborn as the Brahmin boy named Radiance, there were five Nirgrantha Brahmins who were of noble lineage, like great Sala trees, who had previously entered the Bodhisattva path correctly, but due to encountering evil friends, they forgot the mind of Bodhi and became followers of non-Buddhists.
Chinese
为了调伏那些沉溺于邪道且不信仰佛陀的人，陶匠之子名唤布玛迦，是婆罗门光线鬘最亲密的朋友。这位信仰佛陀的人，在婆罗门光线鬘与五位婆罗门一同居住时，赞颂佛陀迦叶波，并说：“婆罗门之子光线，过来吧！去往如来之处。”婆罗门光线鬘心想：“如果我说赞颂佛陀，而非外道的赞歌，这些人会起疑心，就不会去佛陀迦叶波面前了。”因此，为了这个目的，他以与般若波罗蜜多相应的善巧方便，思索着甚至连佛陀和菩提也无法真正见到的意义，说了这样的话：“见到沙门秃头对我有什么用？菩提是极难获得的，沙门秃头怎么会有菩提？” 又在某个时候，婆罗门之子光线鬘与五位童子一同坐在水边时，由于佛陀的加持，为了调伏那五位贵族之子，陶匠布玛迦去了水边，劝说道：“佛陀是极难遇到的，去他那里吧！”光线鬘像以前一样说了那些话，表现出不想去的样子。陶匠布玛迦抓住了婆罗门之子光线鬘的头发，把他带到佛陀迦叶波面前。五位婆罗门之子心想：“这位陶匠布玛迦如此重视的佛陀，以及他的法是什么样的呢？”也跟随着去了佛陀面前。他们一见到如来迦叶波，就被前世的善根所驱动，生起了信心，并对婆罗门之子光线鬘说：“你以前从未对我说过导师如此的功德。”之后，那五位婆罗门种姓的人听到了佛陀的光辉、威严和梵音，以真诚的愿望发起了无上圆满菩提心。佛陀迦叶波观察到那些贵族之子的真诚愿望
English
In order to subdue those who indulge in wrong paths and do not believe in the Buddha, the potter's son named Bhumaka, who was the dearest friend of the Brahmin Ray of Light Garland. This believer in the Buddha, while the Brahmin Ray of Light Garland was staying with the five Brahmins, praised the Buddha Kashyapa, saying, "Brahmin son Ray of Light, come here! Go to the Tathagata." The Brahmin Ray of Light Garland thought, "If I say praises of the Buddha, and not the hymns of the non-Buddhists, these will become suspicious and will not go before the Buddha Kashyapa." Therefore, for that purpose, with skillful means corresponding to the Prajnaparamita, contemplating the meaning that even the Buddha and Bodhi cannot be truly seen, he spoke these words: "What use is it to me to see a shaven-headed mendicant? Bodhi is extremely difficult to obtain, how could a shaven-headed mendicant have Bodhi?" Again, at one time, when the Brahmin son Ray of Light Garland was sitting with the five boys by the water's edge, by the power of the Buddha, in order to subdue those five sons of noble families, the potter Bhumaka went to the water's edge and urged, "The Buddha is extremely difficult to encounter, go to him!" Ray of Light Garland spoke as before, feigning unwillingness to go. The potter Bhumaka seized the Brahmin son Ray of Light Garland by the hair and led him to the Buddha Kashyapa. The five Brahmin sons thought, "What kind of Buddha and Dharma is this that the potter Bhumaka values so much?" and followed him to the presence of the Buddha. As soon as they saw the Tathagata Kashyapa, they were moved by the merit of their previous lives, gained faith, and said to the Brahmin son Ray of Light Garland, "You have never told me of such qualities of the teacher before." Then, those five of the Brahmin caste, hearing the Buddha's splendor, majesty, and Brahma-like voice, with sincere aspiration generated the unsurpassed perfect Bodhicitta. The Buddha Kashyapa observed the sincere aspiration of those sons of noble families.
Chinese
领悟之后，为了菩萨藏的法类，为了不退转法轮的陀罗尼金刚句，为了名为一切法无生，如实地开示，那五个婆罗门获得了无生法的忍耐。当时，佛光守护对五个种姓之子说：如果婆罗门童子光鬘从一开始就赞叹佛陀，而不赞叹外道，那么你们没有机会去佛陀那里，更不用说获得信仰了。如此，对于不退转的大菩萨，虽然对佛陀和菩提没有丝毫怀疑，但为了成熟其他众生，这是善巧方便的示现。如此，说了“剃头沙门哪里有菩提”的业的成熟，也示现了六年苦行。为了示现众生无知地行持其他行为，暗地里对持戒者说粗恶语，会长期受到损害和堕落的业的道理，因此以善巧方便示现了委婉的语言，实际上菩萨没有丝毫业障。此外，为了消除因对具功德者说粗恶语而心生后悔和沮丧者的懊悔，也如此说道：菩萨以一生所系，即使对如来光守护的经典说了如此粗恶语，也有解脱的机缘，更何况我们无知者呢？如此思索后，也忏悔罪业，并在之后生起防护之心。如此，使婆罗门光鬘的五百追随者外道成熟。自己也在如来光守护的教法中出家，成为我执持佛陀法藏的婆罗门童子智慧上师，佛光守护预言说：这位佛光守护的婆罗门童子智慧上师，我涅槃后，在此娑婆世界将成为如来释迦牟尼。在此处所说的道理
English
Having understood, for the sake of the Bodhisattva's collection of Dharma categories, for the sake of the irreversible wheel of Dharma, the Dharani Vajra words, for the sake of truly teaching that all Dharmas are unborn, those five Brahmins attained forbearance of the unborn Dharma. At that time, Buddha Light Protector said to the five sons of good family: "If the Brahmin boy Light Garland had praised the Buddha from the beginning and had not praised the non-Buddhists, then you would not have had the opportunity to go to the Buddha, let alone gain faith." Thus, for the great Bodhisattva who is irreversible, although there is not the slightest doubt about the Buddha and Bodhi, it is a skillful means of manifestation for the sake of maturing other sentient beings. Thus, the maturation of the karma of saying, "Where is Bodhi for a shaven-headed ascetic?" also showed the practice of asceticism for six years. In order to show that sentient beings ignorantly engage in other behaviors, secretly speaking harsh words to those who uphold morality will cause long-term harm and the principle of the karma of falling into error, therefore, skillful means showed euphemistic language, but in reality, the Bodhisattva has not the slightest karmic obscuration. Furthermore, in order to eliminate the remorse of those who regret and are discouraged by speaking harsh words to those who possess qualities, it was also said in this way: Even if a Bodhisattva, bound by one lifetime, speaks such harsh words to the scriptures of the Tathagata Light Protector, there is still an opportunity for liberation, let alone we ignorant ones? After thinking in this way, they also confess their sins and generate a mind of protection afterwards. Thus, he matured the five hundred followers of the Brahmin Light Garland. He himself also renounced in the teachings of the Tathagata Light Protector and became the Brahmin boy Wisdom Lama, who I hold the Buddha's Dharma treasury, and Buddha Light Protector prophesied: This Brahmin boy Wisdom Lama of Buddha Light Protector will become the Tathagata Shakyamuni in this Saha world after my Nirvana. The reasons mentioned here
Chinese
以母等为代表，以无量劫以来所积累的知识，以智慧的光芒，从上到上地修习，最终使二障的垢染及其习气完全清净，以大智慧现量照见一切所知之法的，获得了一切相智的智慧。因此，十方三世所摄的一切所知，无论名言和胜义如何存在，都如手中之庵摩罗果一般现量照见，具有十力之力的自性，拥有十自在之力的佛陀薄伽梵，在世间天人之中无与伦比，发出狮子吼声，承诺处于殊胜的地位，摧毁魔军，是一切众生的殊胜救护与怙主，是智慧之身，常恒遍在，是功德之大自性。如《如来智慧广大经》中所说：“薄伽梵，佛陀的智慧是多么深广，真是稀有啊！”以及，目犍连之子完全观察，以完全观察而近取，十方世界中，如不可言说的微尘数佛土中，所摄的众生，那些无有先后的成佛之后，如来各自的头有那么多，每个头有那么多面，每个面有那么多舌头，即使赞叹佛陀的智慧也无法穷尽。那是什么原因呢？目犍连之子，如来的智慧是，具有无量，具有智慧不可测量，具有智慧无数，具有智慧不可思议，具有智慧不可估量，具有智慧不可称量，圆满的佛陀是具有智慧不可言说的。如是应当了知。这是智慧之品。顶礼！我等之导师佛陀薄伽梵最初发起大菩提心之方式，在《未生怨忏悔经》中说：
English
Represented by mothers, with the knowledge accumulated from countless previous lives, with the light of wisdom, having practiced from higher to higher, ultimately purifying the stains of the two obscurations along with their imprints, with great wisdom directly seeing all knowable dharmas, having attained the omniscient wisdom. Therefore, all knowable things gathered from the ten directions and three times, whether nominal or ultimate, how they exist, are directly seen like an Emblic myrobalan fruit placed in the palm of the hand, possessing the nature of the ten powers, rich with the power of the ten authorities, the Buddha Bhagavan, unparalleled among the gods and humans of the world, roaring the lion's roar, promising to be in the supreme position, destroying the armies of Mara, being the supreme refuge and protector of all beings, being the body of wisdom, constant and pervasive, being the great self-nature of all qualities. As it is said in the Sutra of the Expansion of the Tathagata's Wisdom: "Bhagavan, how profound and vast is the wisdom of the Buddha, it is truly rare!" And, the son of Maudgalyayana completely observes, by completely observing and closely grasping, in the worlds of the ten directions, in the Buddha-fields as numerous as inexpressible fine dust particles, the beings gathered there, those who become Buddhas without before or after, each of the Tathagatas has that many heads, each head has that many faces, each face has that many tongues, even if praising the wisdom of the Buddha, it will not come to an end. What is the reason for that? Son of Maudgalyayana, the wisdom of the Tathagata is, possessing immeasurability, possessing wisdom that cannot be measured, possessing wisdom that is countless, possessing wisdom that is inconceivable, possessing wisdom that is inestimable, possessing wisdom that cannot be weighed, the perfect Buddha is possessing wisdom that is inexpressible. Thus, it should be understood. This is the chapter on wisdom. Homage! The way in which our teacher, the Buddha Bhagavan, initially generated the great Bodhicitta, is stated in the Sutra of Ajatashatru's Repentance: