Chinese
虽然存在，但为了对涅槃感到欢喜，我认为这是因为证悟迟缓。如此说。关于无学者的进入方式有两种。唯识宗的观点是，有余依阿罗汉进入大乘并非通过连续的转生，因为如果阿罗汉转世，必定会进入三乘，这不合理。那么如何呢？延长其寿命，即加持根本的身体使其不衰败，进入他人无法看见的寂静之处。化身有时也示现涅槃，并且也成办各种集会。《摄论》中说：如何以一生能够证得无上圆满菩提？如果阿罗汉暂时连一生都没有，更不用说转生的延续了。答：通过延长寿命的行蕴来显现成办。如此说。延长寿命的行蕴也依赖于神足的等持。该论中说：世尊也大多考虑到声闻会转变为菩提，因此，具族性的儿子修习四神足后，能够住留一劫或超过一劫。超过一劫的意思是指，这里认为超过一劫是指超过此劫。中观宗的观点是，即使住在无余依的法界中，由于无明习气的地和无漏业的种子尚未断除，因此，佛陀的悲心所激励，发起大菩提心，并且由无明习气的地，以及依赖于此的微细的执着相所引发，积累无漏业，从而获得意生身，证得无漏的转生，成办二资粮。《圣妙吉祥花鬘经》中说：世尊，譬如以取受的因缘，从有漏业的因产生三有，同样，世尊，以无明习气之地的因缘，从无漏业的因所产生的阿罗汉、独觉和获得自在的菩萨们的意生身有三种产生。
English
Although it exists, it is thought that it is because the realization is slow in order to rejoice in Nirvana. So it is said. There are two ways in which the non-learner enters. The view of the Vijnanavada school is that the Arhat with remainder entering the Mahayana is not through continuous rebirth, because if the Arhat is reborn, he will definitely enter the three vehicles, which is unreasonable. So how is it? Prolonging that life, that is, blessing the root body so that it does not decay, and entering a secluded place where others cannot see it. The manifested body sometimes also shows Nirvana, and also accomplishes various gatherings. The Samgraha says: How can one achieve the supreme perfect enlightenment in one lifetime? If the Arhat does not even have one lifetime for the time being, what need is there to mention the continuation of rebirth? Answer: By prolonging the formation of life, it is manifested and accomplished. So it is said. Prolonging the formation of life also depends on the Samadhi of the feet of miraculous power. It says in the same text: The Blessed One also mostly considered that the Shravakas would be transformed into Bodhi, therefore, the son of a noble family, who is of the nature of wealth, after practicing the four feet of miraculous power, will be able to stay for a kalpa or more than a kalpa. The meaning of more than a kalpa is that here it is considered that more than a kalpa means beyond this kalpa. The view of the Madhyamaka school is that even when residing in the realm of no remainder, because the ground of ignorance and habitual tendencies and the seeds of uncontaminated karma have not been abandoned, therefore, motivated by the compassion of the Buddha, generating the great Bodhicitta, and from the ground of ignorance and habitual tendencies, and the subtle clinging to characteristics that depend on it, accumulating uncontaminated karma, thereby obtaining the mind-made body, attaining uncontaminated rebirth, and accomplishing the two accumulations. The Sutra of the Noble Garland of Flowers says: Blessed One, just as the three existences arise from the cause of contaminated karma due to the cause of taking, similarly, Blessed One, due to the cause of the ground of ignorance and habitual tendencies, the mind-made bodies of the Arhats, Pratyekabuddhas, and Bodhisattvas who have attained power, which arise from the cause of uncontaminated karma, are of three kinds.
Chinese
索。如果那样，那么他们的生也穷尽了。不再知道其他的生。这与“一切生都完全断绝”相矛盾，如果这样问。这是指不取有漏的转生。那里面说：死亡有两种，即断灭的死亡和不可思议的转变的死亡。其中，世尊，断灭的死亡是与有情相续相连的众生的死亡。世尊，阿罗汉、独觉和获得菩萨权位的意生身众生的死亡，直到菩提树心之间，都是不可思议的完全转变。世尊，在这两种死亡中，依断灭的死亡，阿罗汉和独觉会生起“我的生已尽”的念头。这样说。并不是说永远不取生，那里面说：世尊，既然如此，声闻阿罗汉和独觉也是具有生的余留的法，世尊，他们并没有穷尽生。这样说。第二，引导他们成熟于经文的意义。在哪里引导呢？对于那些致力于寂灭自身轮回痛苦的声闻和独觉的道的人。那些是怎样的呢？即使获得了阿罗汉果，也具有虽然没有获得灭尽一切应断之物之涅槃，却认为已经获得的观念。在《妙法莲华经》中说：同样，一切声闻，都具有获得涅槃的观念。世尊所说的那一切，没有获得涅槃，那是休息。这样说。在哪里引导呢？在最胜乘的道上。用什么方法呢？用《妙法莲华经》、《宝鬘经》和《涅槃经》等经中所示的，一切法的真如都决定于一乘之理。那里面说：舍利子，你要相信我！你要确信！你要证悟！舍利子，如来没有虚妄之语。舍利子，这个乘是一，仅此而已，即佛乘。方式如何
English
So. If that is the case, then their birth is exhausted. They do not know other existences. If one asks whether this contradicts "all connections to existence are completely exhausted," it refers to not taking rebirth with defilements. It says in that very text: "There are two kinds of death: the death of complete cessation and the death of inconceivable transformation. Among these, Blessed One, the death of complete cessation belongs to sentient beings who are connected with the continuum of consciousness. Blessed One, the death of Arhats, Pratyekabuddhas, and those with mastery who are mind-made bodies of Bodhisattvas is an inconceivable transformation until they reach the heart of enlightenment. Blessed One, from these two kinds of death, by the power of the death of complete cessation, Arhats and Pratyekabuddhas have the understanding that 'my birth is exhausted.'" So it is said. It is not that they never take birth, for it says in that very text: "Blessed One, since it is so, Shravaka Arhats and Pratyekabuddhas are also entities with a remainder of birth. Blessed One, it is not that they have exhausted birth." So it is said. Secondly, it guides them to mature in the meaning of the scriptures. Where does it guide them? To those who are greatly engaged in the path of Shravakas and Pratyekabuddhas, which pacifies the suffering of their own existence. What are they like? Even upon attaining Arhatship, they have the notion of having attained Nirvana, even though they have not attained the Nirvana of abandoning all that is to be abandoned. In the Lotus Sutra, it says: "Likewise, all Shravakas also have the notion of having attained Nirvana. In those teachings of the Victorious One, those who have not attained Nirvana find rest." So it is said. Where does it guide them? On the path of the supreme vehicle. By what means? By the way in which the ultimate reality of all dharmas is determined to be the One Vehicle, as taught in the Lotus Sutra, the Garland Sutra, and the Nirvana Sutra, etc. It says in that very text: "Shariputra, have faith in me! Have confidence! Realize it! Shariputra, the Tathagatas do not speak falsely. Shariputra, this vehicle is one, and that is all; namely, the Buddha Vehicle." How
Chinese
因此，消除违缘是：如经中所说涅槃，即使你已从轮回的痛苦中解脱，但你仍然没有完全涅槃。应努力修持佛陀的乘法。这样教导是为了使那些低劣的人，从先前认为自己已获得断尽一切应断之物的解脱的观念中转变过来。正如经中所说：凡是宣说此理者，乃是诸佛之方便。除了遍知者之外，不要造作无涅槃。如是说。成办一切顺缘是：将大乘的方便，如慈悲和菩提心等，以及智慧，即通达一切法无自性，完全受持并加以运用。正如经中所说：三世无尽之智慧，六度波罗蜜多之善行，空性与无相，以及完全舍弃愿求，菩提心以及其他任何，趋向涅槃之法，四梵住以及，凡是所说的摄持之法，为了调伏众生，最胜仙人如是宣说。如是说。第三，关于圣子被授记成佛：授记，如是陈述。何处授记？于至高无上的菩提，凡是进入大乘道的菩萨，就其意义而言安住于此。对此，若从补特伽罗的角度来分，有直接授记为“此”者，以及秘密授记为“在某处”者。若从时间的角度来分，有详细说明“在某个时期”者，以及未详细说明“何时”而授记者。若从方式的角度来分，有如燃灯佛为婆罗门童子授记般地授记成佛，以及如龙王伊罗钵授记般地授记，即由某佛授记。大授记是指，在获得第八地时，若能舍弃“我将成佛”的傲慢和一切相的造作，则被授记。以刹土等授记是指，在某个时期，于名为“某某劫”中，于名为“某某”的刹土中，名号如此，眷属如此，正法将存续如此长的时间。如是授记。
English
Therefore, eliminating obstacles is: As it is said in the scriptures about Nirvana, even though you are liberated from the sufferings of Samsara, you are still not completely in Nirvana. You should strive to practice the Buddha's vehicle. This teaching is to turn those inferior individuals away from the notion that they have already attained liberation by exhausting all that should be abandoned. As it is said in the same text: Whoever speaks of this method is the expedient of the Buddhas. Except for the Omniscient One, do not fabricate non-Nirvana. So it is said. Accomplishing all favorable conditions is: To fully embrace and apply the means of the Great Vehicle, such as compassion and the mind of enlightenment, and wisdom, which is the realization that all phenomena are without inherent existence. As it is said in the same text: The infinite wisdom of the three times, the goodness of the six perfections, emptiness and signlessness, and the complete abandonment of aspirations, the mind of enlightenment and anything else, the Dharma that leads to Nirvana, the four Brahma-viharas, and whatever is said about the means of gathering, for the sake of taming sentient beings, the supreme sage speaks thus. So it is said. Third, regarding the prediction of the Bodhisattva's enlightenment: Prediction, thus it is stated. Where is the prediction made? Regarding the supreme, unsurpassed enlightenment, whoever enters the path of the Great Vehicle, the Bodhisattva, in terms of meaning, abides therein. In this, if divided from the perspective of the individual, there is the explicit prediction of "this one," and the implicit prediction of "being in a certain place." If divided from the perspective of time, there is the detailed explanation of "in a certain period," and the prediction without detailing "when." If divided from the perspective of manner, there is the prediction of enlightenment like the prediction of Dipamkara Buddha to the Brahmin youth, and the prediction like the prediction of the Naga King Elapatra, that a certain Buddha will make the prediction. The great prediction is that upon attaining the eighth Bhumi, if one abandons the pride of "I will become a Buddha" and all efforts of signs, then one is predicted. Predicting with fields and so on means that at a certain time, in a Kalpa called "so and so," in a field called "so and so," the name will be this, the retinue will be this many, and the sacred Dharma will abide for this long. Thus is the prediction.
Chinese
在《庄严经论》中说：由于补特伽罗和时期的差别，有智慧者和预言者有两种。对于菩提和预言，还有其他伟大的说法，即通过获得不生忍，舍弃我慢和勤奋，与所有佛子融为一体。此外，寂灭、名称、时间和劫的名称，以及眷属和神圣的法，都因安住的方式而被认为是存在的。如此等等。 第三，总结归纳，词的意义是：在这三身中，法身深奥且难以理解，因此按照顺序分别是深奥之身、报身。由于利他之力的圆满，是广大之身。化身是为了引导众生，使其与从凡夫到清净者的思想相符，因此应知是伟大的自性之身。能依和所依的方式是，在解释身之分类的此时，首先深奥之身是法身，之后的是色身，就像在虚空中安住色一样，首先法身，之后色身依靠而安住。恒常的意义有三：简略指示、详细解释、总结归纳。首先是：以十种因，如来是恒常的。哪十种呢？在三个无数劫中积累无量资粮，以及所化有情无尽的安住是有意义的，以及成为对一切有情慈爱的他者，以及通过获得神足而掌握寿命，以及通过智慧而证悟轮涅无二，以及具有禅定的圆满安乐而即使进入轮回也没有损害，以及被称为法自在，即使安住在世间也不会被其过患所染污，这七种是色身恒常。摧毁一切夺命的死魔，以及因为自性或本体什么也不成立，以及最终成为世间的怙主，即成为救护者，这三种是法身恒常。恒常的方式是，法身如虚空般不会刹那坏灭，因此自性是
English
In the Ornament of the Sutras, it says: Due to the difference of individuals and times, there are two kinds of wise ones and prophets. Regarding enlightenment and prophecy, there are other great statements, namely, through obtaining the tolerance of non-arising, abandoning pride and diligence, and becoming one with all the Buddha's sons. Furthermore, quiescence, names, and the names of times and kalpas, as well as retinues and sacred dharmas, are considered to exist there by way of abiding. So forth. Third, to conclude and summarize, the meaning of the words is: Among these three bodies, the Dharmakaya is profound and difficult to understand, therefore, in order, they are the profound body, the Sambhogakaya. Because of the perfection of the power of benefiting others, it is the vast body. The Nirmanakaya is to guide sentient beings in accordance with the thoughts of beings from ordinary people up to the pure, therefore it should be known as the body of great self-nature. The way of the support and the supported is that, in this explanation of the division of bodies, first the profound body is the Dharmakaya, and the latter ones are the Rupakaya, just as form abides in the sky, first the Dharmakaya, and then the Rupakaya abides in reliance. The meaning of permanence has three aspects: brief indication, detailed explanation, and concluding summary. First is: By ten causes, the Tathagata is permanent. What are the ten? Accumulating infinite collections of merit in three countless kalpas, and the meaningful abiding of disciples without end, and becoming subject to compassion for all sentient beings, and mastering life by obtaining the miraculous feet, and realizing the non-duality of samsara and nirvana through wisdom, and having the perfect bliss of samadhi and being unharmed even when entering samsara, and being called the Lord of Dharma, even though abiding in the world, not being stained by its faults, these seven are the permanence of the Rupakaya. Destroying all the death-demons that take life, and because nothing is established as self-nature or essence, and ultimately becoming the protector of the world, that is, becoming the refuge, these three are the permanence of the Dharmakaya. The way of permanence is that the Dharmakaya, like the sky, does not perish in an instant, therefore its nature is