Chinese
并且没有轻蔑他人的过失，视自己和他人全都具有如来藏而平等，心的实相自性清净且本具功德，以及觉悟到自己和一切众生都平等地超越了排除和安立的二边，从而修习大慈心，实践菩萨行，因此能迅速获得果位完全清净的佛陀之位。如果解释中说：如果连圣者都难以证悟这样的界，那么对孩童开示就没有意义了。如果这样责问却没有回答，那么，即使孩童不能现量证悟界，也能以总义的方式证悟，而且断除五种过失的必要也是针对孩童而言的，而不是针对圣者现量证悟界的实相而言的，因此，在解释中作为驳斥的回答是非常相关的。《大乘经庄严论》三宝种姓，关于界的分类中，如来藏的部分，是第一的解释。第二，菩提有二：总义和正文之义。第一有二：小乘和大乘的分类。第一有二：陈述所许之义，即声闻部派认为，就我们的导师而言，获得佛陀之位的方式是，在最后有之身的一切意义圆满成就之前，凡夫都安住在资粮道上，而不是圣者，因为没有获得那条道路。《成就之边》中说：即使不是圣者，对于父母和病人以及说法者和最后有之菩萨，功德也是无法衡量的。意思是说，没有获得道路的人被认为是凡夫。因此，显现道路的方式是，前往金刚座，在菩提树下，在所取的草垫上结跏趺坐，安住于最高的第四禅定中，从加行道暖位到究竟道的期间，从一个禅定的状态中生起，从而认为能现前圆满成佛。其中说：导师和犀牛以及觉悟者，都在一个禅定的基础上。从那时起，直到城市
English
And without the fault of despising others, viewing oneself and others as equally possessing the Tathagatagarbha, the nature of mind being inherently free from faults and possessing primordial qualities, and realizing that oneself and all sentient beings equally transcend the two extremes of exclusion and establishment, thereby cultivating great loving-kindness and practicing the conduct of a Bodhisattva, one will quickly attain the state of Buddhahood, which is the fruit of complete purification. If the commentary says: If even the noble ones find it difficult to realize such a realm, then teaching it to children is meaningless. If such a question is raised without an answer, then, even if children cannot directly realize the realm, they can realize it in a general sense, and the necessity of abandoning the five faults is also in relation to children, and not in relation to the noble ones directly realizing the reality of the realm, therefore, the answer in the commentary as a refutation is very relevant. The Mahayana Uttaratantra Shastra, the lineage of the Three Jewels, in the classification of realms, the section on the Tathagatagarbha, is the first explanation. Secondly, Bodhi has two aspects: the general meaning and the meaning of the text. The first has two aspects: the classification of the Hinayana and the Mahayana. The first has two aspects: stating the meaning that is accepted, namely, the Shravaka schools believe that, as far as our teacher is concerned, the way to attain Buddhahood is that until all the meanings of the last existence are completely accomplished, ordinary beings remain on the path of accumulation, and are not noble ones, because they have not attained that path. In 'The Edge of Accomplishment' it says: Even if not a noble one, for parents and the sick, and for the speaker of Dharma and the Bodhisattva of the last existence, the merit is immeasurable. It means that those who have not attained the path are considered ordinary beings. Therefore, the way to manifest the path is to go to the Vajra seat, under the Bodhi tree, sit in the lotus position on the grass mat that has been taken, abide in the highest fourth dhyana, and from the heat of the path of application to the period of the ultimate path, arise from the state of one dhyana, thereby believing that one can manifest complete enlightenment. It says therein: The teacher and the rhinoceros and the enlightened one, all are on the basis of one dhyana. From then on, until the city
Chinese
在吉祥草处未入灭之前，一直是有蕴的残余，在此期间也是有痛苦的，例如脚上扎了檀木刺等，因为据说体验了先前不善业的成熟。当在拘尸那迦的娑罗双树林中入灭时，那时是进入了无余的法界，因此对他来说没有痛苦的生起，因为一切蕴都已止息。因此，国王净饭王的儿子释迦牟尼是真正的佛陀，为了调伏乐欢喜的乾闼婆王而示现乾闼婆的装束，以及为了调伏金地的国王迦毗拏而示现转轮王的装束等，这些都是化身。像大乘宗那样安立三身是不存在的，他们这样说。第二，显示那不是究竟的意义是：在赡部洲成佛是化身，而且也不是像你所认为的那样从资粮道的所依而成佛，在善巧方便的经和超越世间的品中说：这不是处所，也没有机会，只要以身体的顶端所持有的尺度来显示，即使是具有不善根的菩萨，坐在菩提树下也不是处所，要知道，这样说了，因为凡夫没有脱离一切束缚，所以前往菩提树的心髓，战胜魔众而现证圆满正等觉是不可能的。成佛后，据说身上扎了檀木刺等，成熟了痛苦，这也是以善巧方便为了调伏所化而普遍示现的。在那些经中说：种姓之子，如来所说的这十种业的成熟，应当了知这是善巧方便和隐义的教言。以及在随顺世间的经中说：一切罪业都已净尽，以一切福德而显殊胜，也示现业的相续，这是随顺世间。以及在无与伦比的赞颂中也说：业的障碍的过失，无罪的您都已断除。
English
Until passing away at the Kusinara, there remained the residue of the aggregates, and during that time, there was also suffering, such as thorns of sandalwood piercing the feet, because it is said that he experienced the maturation of previous non-virtuous deeds. When he passed away in the grove of twin Sala trees in Kusinara, at that time, he entered the realm without residue, so for him, there was no arising of suffering, because all the aggregates had ceased. Therefore, Shakyamuni, the son of King Suddhodana, is the actual Buddha, and appearing in the guise of a Gandharva to subdue the Gandharva king Rabga, and appearing in the guise of a Chakravartin king to subdue King Kapina of Gold Land, these are emanations. It is said that establishing the three bodies as in the Mahayana tradition does not exist. Secondly, to show that it is not the definitive meaning: becoming a Buddha in Jambudvipa is an emanation body, and it is not the case that he became a Buddha from the basis of the path of accumulation, as you would like to believe. In the sutra of skillful means and the chapter on transcendence of the world, it says: 'This is not the place, nor is there an opportunity, for as long as it is shown by the measure held by the top of the body, even a Bodhisattva who possesses the root of non-virtue, sitting under the Bodhi tree is not the place, know that.' Because ordinary beings have not separated from all bonds, it is impossible to go to the heart of enlightenment, defeat the armies of Mara, and manifestly attain perfect and complete enlightenment. After becoming a Buddha, it is said that thorns of sandalwood pierced his body, and suffering matured, but this was also universally shown with skillful means to subdue those to be tamed. In those sutras, it says: 'Son of good family, these ten manifestations of the ripening of the Tathagata's actions should be understood as skillful means and teachings with hidden meanings.' And in the sutra of conforming to the world, it says: 'All sins are completely exhausted, and surpassing excellence is manifested by all merits, yet he shows the continuum of karma, this is conforming to the world.' And in the praise without compare, it also says: 'The faults of the obscurations of karma, you, who are without sin, have completely abandoned.'
Chinese
为了摄受众生，也极好地显示了舍弃事业。如是，如果不是这样，因为没有舍弃所有应舍弃之物，所以不会成佛。经中说：应遍知者已遍知，应舍弃者已舍弃，已现证，应修习者已修习，因此具忍的我成佛。又，显示入灭也是为了使所化众生对轮回生起厌离，并且为了遮止常执而作的示现。譬如，圣者善来变成乞丐，为了显明谦下而示现乞丐之相，如来没有这样的情况。在某经中说：佛陀不会完全入灭，法也不会隐没，那是对所化众生的显现，佛陀显示入灭。龙树论师也说：您的法性身，是常恒寂静的。胜者为了调伏所化众生，您自己显示入灭。又，对于圆满正等觉佛陀来说，不可能有蕴聚完全不间断的无余涅槃，而舍弃所有应舍弃之物的涅槃，是在成佛之时就获得的。还有，认为在赡部洲示现成佛者才是真正的佛陀，这也需要考察。在能仁的刹土此娑婆世界，有百俱胝个四大洲的世界，其中也有同样数量的赡部洲，在那些赡部洲中，如同我们所处的此洲，能仁的自在者成佛一样，其他的赡部洲是否也是如此呢？如果是前者，那么在这些洲是同一相续，在一个补特伽罗成佛之时，会出现多个佛陀，因为以前的身体是相连的。经中说：不是一个，也不是多个。因此不合道理。如果是相续各异，那么在一个刹土，同一时间会出现多个佛陀，在一个世界中出现多个佛陀是不可能的，认为没有机会也是不合理的。如果是后者也不合理，因为没有理由说在此洲出现，而在其他洲不出现。如果其他洲也有佛陀出现，那么那些是化身。
English
In order to take care of sentient beings, it is also excellently shown to abandon activities. If it is not like that, one will not become a Buddha because one has not abandoned all that should be abandoned. As the scripture says: Those to be fully known are fully known, those to be abandoned are abandoned, and have been realized. Those to be cultivated have been cultivated, therefore, I, who possess forbearance, am a Buddha. Furthermore, showing parinirvana is also to make the beings to be tamed generate aversion to samsara, and it is a manifestation made to prevent the clinging to permanence. For example, the noble Sudatta became a beggar, and in order to show humility, he showed the appearance of a beggar, but the Tathagata does not have such a thing. In that sutra, it says: The Buddha will not completely pass away into nirvana, and the Dharma will not disappear either. That is the appearance to the beings to be tamed, the Buddha shows passing away into nirvana. The teacher Nagarjuna also said: Your Dharmakaya, which is constant, stable, and peaceful. The Victorious One, for the sake of taming the beings to be tamed, you yourself show passing away into nirvana. Moreover, for the perfectly complete Buddha, it is impossible to have a nirvana without remainder in which the aggregates are completely uninterrupted, and the nirvana of abandoning all that should be abandoned is obtained at the very time of becoming a Buddha. Also, it is necessary to examine the view that only those who manifest enlightenment in Jambudvipa are the real Buddhas. In this Saha world, the realm of the Sage, there are hundreds of millions of four-continent worlds, and there are as many Jambudvipas. In those Jambudvipas, just as the Lord of the Sage becomes enlightened in this continent where we live, is it the same in other Jambudvipas or not? If it is the former, then in those continents, it is the same continuum, and when one person becomes enlightened, many Buddhas will appear, because the previous body is connected. The scripture says: It is not one, nor is it many. Therefore, it is not reasonable. If the continuums are different, then in one realm, many Buddhas will appear at the same time. It is impossible for many Buddhas to appear in one world, and it is unreasonable to think that there is no opportunity. If it is the latter, it is also unreasonable, because there is no reason why it appears in this continent but not in other continents. If Buddhas also appear in other continents, then those are manifestations.
Chinese
也不能说是“诺”，因为在这里找不到出现和区别的缘故。第二，关于殊胜乘的安立，有时间、地点和示现的差别这三种。第一种，被称为释迦友的论师认为是，净饭王的儿子一切义成，直到苦行之前都是菩萨。之后，以意生身在色究竟天成佛，然后以化身示现于此成佛。其他人则认为那是不正确的，因为经中说：“世尊在不可思议劫之前就已经现证圆满正觉，然后示现在释迦族中出生。”这样说是相违背的。这样进行驳斥。虽然时间的先后差别不可思议，但成佛的方式却不是这样。在苦行的时候，如果根本身不在色究竟天，就无法在那里成佛。如果存在，那么在这里苦行的菩萨也是化身，而不是自续的菩萨，就像他成佛是化身一样。因此，化身所作的事业，如住在兜率天等，都显现为化身。另外，圣者月称论师认为，如来在过去无数劫之前就已经现证圆满正觉，而化身佛释迦牟尼佛是在此贤劫示现成佛之相。如《入中论》中说：“若谓善逝身方异，极微尘数尔许尘，如是正觉涅槃劫，然此秘密非他陈。”这样说了。我认为，当十地菩萨在色究竟天成为大自在天子，十方如来以大光明灌顶之后，以金刚喻定彻底断除微细的所断时，才可以说是最初成佛。除此之外，无法确定，因为不可思议的缘故。胜者的母亲
English
It cannot be said to be "No" either, because the appearance and distinction cannot be found here. Secondly, regarding the establishment of the Supreme Vehicle, there are three differences: time, place, and manifestation. The first one is that the teacher Shakya Mitra is considered to be that the son of King Śuddhodana, Sarvārthasiddha, is a Bodhisattva until the practice of asceticism. After that, he attained Buddhahood in the Akanishtha heaven with a mind-made body, and then manifested as an emanation to show Buddhahood here. Others think that is not correct, because the sutra says, "The Bhagavan manifested complete perfect enlightenment immeasurable kalpas ago, and then showed birth in the Shakya clan." This is contradictory. Thus, he refutes it. Although the difference in time is inconceivable, the way of attaining Buddhahood is not like that. If the root body is not in Akanishtha heaven at the time of ascetic practice, it cannot attain Buddhahood there. If it exists, then the Bodhisattva who practices asceticism here is also an emanation, not a Bodhisattva of his own lineage, just as his attainment of Buddhahood is an emanation. Therefore, the activities of the emanation body, such as residing in the Tushita heaven, are all manifested as emanations. Furthermore, the teacher Chandrakirti believes that the Tathagata manifested complete perfect enlightenment in the past immeasurable kalpas ago, and the emanation Buddha Shakyamuni showed the manner of attaining Buddhahood in this fortunate kalpa. As it is said in the *Entering the Middle Way*: "If the body and direction of the Sugata are different, as many atoms as there are atoms of dust, so many are the kalpas of perfect enlightenment and nirvana, but this secret should not be told to others." So it is said. I think that when the tenth-level Bodhisattva becomes the great Ishvara son of the gods in Akanishtha, and after the Tathagatas of the ten directions empower him with great light, he completely abandons even the subtle objects to be abandoned with the Vajra-like Samadhi, then it can be said that he is the first to attain Buddhahood. Apart from that, it cannot be determined, because it is inconceivable. The mother of the Victorious Ones