Chinese
因此，如果考虑到朗杰之子拉杰和修辞之子仁布两人都非常聪明，并对此进行了讲述，据说其中一人死后两天，另一人死后五天就不在了。之后，五贤部认为善友非常聪明，便朝他走去，转动了四谛法轮，五贤部凭借领悟智慧的力量，摧毁了外道苦行的标志。凭借薄伽梵的加持，身体具备三法衣，手持净水瓶。初转法轮是获得果实。第二次转法轮是在鹫峰山上宣讲无相法轮，即广、中、略三种般若波罗蜜多。第三次转法轮是在时处寒林、舍卫城和小处等地转法轮。第九，降伏魔众已在前面讲述。第十，示现大神变，所有化身降临世间也是大神变，十二行也是大神变。简而言之，薄伽梵将一捧舌灰变成大河，六外道导师被水冲走，这在历史上有记载。经部中记载的示现大神变是：在春季第一个月的满月和马星相遇的月份，魔王自在天制造了纷争，六位导师说要与薄伽梵比试神通。为了示现神变，他前往许多国家，六位导师也跟随其后，那个国家聚集了很多人。从春季第二个月的初一到十五，示现了各种神变，但六位导师没有任何神变。在十五那天，薄伽梵圆满示现了神变，但六位导师因没有神变而感到羞愧，各自逃散。据说光护发者羞愧地跳进了井里。世尊等六个特殊的月份，其满月被称为大神变月。第十一，所谓涅槃，是为了驳斥众生常存的希望。为了在八十岁时涅槃，祈请并简要地确定了延寿的方法。
English
Therefore, considering that Langje's son Lhajé and Rhetoric's son Rinpur were both very intelligent, and this was discussed, it is said that one died two days after death, and the other died five days after death and was gone. After that, the five good groups, considering that Good Friend was very intelligent, went towards him and turned the wheel of Dharma of the Four Noble Truths, and by the power of the five good groups understanding wisdom, the signs of the asceticism of the outsiders were destroyed. By the blessing of the Bhagavan, the body is endowed with the three Dharma robes, and the hand holds a water pot. The first turning of the wheel of Dharma is the attainment of fruit. The second turning of the wheel is the preaching of the Dharma wheel of no characteristics on Vulture Peak Mountain, that is, the three Prajnaparamitas of extensive, medium, and concise. The third is the turning of the wheel of Dharma in the Cool Grove in Time, Shravasti, and small places. Ninth, the subduing of the Maras has been shown above. Tenth, the manifestation of great miracles, all incarnations appearing in the world are also great miracles, and the twelve deeds are also great miracles. In short, it is said in history that the Bhagavan transformed a handful of tongue ashes into a great river, and the six heretical teachers were swept away by the water. The manifestation of great miracles in the Sutra Pitaka is: In the month when the full moon of the first spring month and the horse star meet, the demon king Delightful Power made discord, and the six teachers said that they would compete with the Bhagavan in magical powers. In order to show miracles, he went to many countries, and the six teachers followed him. Many people gathered in that country. From the first to the fifteenth of the middle spring month, various miracles were shown, but the six teachers had no miracles at all. On the fifteenth day, the Bhagavan fully manifested the miracles, but the six teachers were ashamed because they had no miracles, and fled separately. It is said that Light Protector with matted hair was ashamed and jumped into the well. The six special months, including the Blessed One's Horse Month, are called the Great Miracle Month on their full moon. Eleventh, the so-called Nirvana is to refute the hope of beings being permanent. In order to pass away at the age of eighty, he prayed and briefly determined the method of prolonging life.
Chinese
波。等等之意。火化遗体后，出现众多舍利。建造了八座自生佛塔。这些是符合经藏，以不了义而宣说的。究竟义是如章节开头所说，普贤王如来本身显现为六能仁。特别是，在人间显现为薄伽梵释迦能仁，通过十二行谊，作为证悟自性秘密心髓的阶梯而显现。以神变调伏是意之事业。如导师能仁所说：于四时中无所不知。等等。导师是为六道众生显现共同道之乘。于四时中无所不知。此处所说之知，不同于道之现观智。为所化众生显现之能仁本身，是不可思议之智慧，自显现之智慧，自然成就之不可思议之智慧。过去时是从无始无终之时起。现在时是显现为现量之所有。未来时是从现在之因聚集而生起，尚未获得者。后生起是未聚集而必生者，直至后来无量劫。此四者，器与情，众生之数量，以及一个众生之时间，从无始至无终之间，生灭死殁，如何取受生之细微至极细微之处，皆于不可思议之觉性中，远离能所，不观待因果而自明。周知一切众生之心续。意为，三界有情一切众生之心续，即贪欲等五毒大小之续流，善恶无记强弱之识续，以及行为与作用细微至极微之处的识续。以“周知”表示，四威仪三时皆为自显现。所谓“知”，即无能所，觉性自明不灭之体性中自然成就。以神变之眼，周遍照见一切。如天眼天耳等。神变是无而显现，显现而无，是无别的体性。能仁的
English
Po. And so on. From the cremation of the remains, many relics appeared. Eight self-arisen stupas were built. These are explained according to the sutras, in a provisional sense. In the definitive sense, as explained at the beginning of the chapter, Samantabhadra himself appears as the six Thubpas (Buddhas). In particular, in the human realm, he appears as Bhagavan Shakyamuni, and through the twelve deeds, he appears as the path to seeing the secret essence of self-nature. Subduing through miracles is the activity of the mind. As the Thubpa of the teacher said: Knowing all times. And so on. The teacher is the one who makes the common path of the six realms appear. Knowing all times. Here, the knowledges are not the same as the direct perception of the path. The Thubpa himself, who appears for the sake of those to be tamed, is inconceivable wisdom, self-appearing wisdom, spontaneously accomplished inconceivable wisdom. The past is from beginningless time. The present is all that appears manifestly. The future is what has not yet been obtained from the accumulation of causes in the present. What will arise later is what will inevitably arise without accumulation, until the immeasurable kalpas of the future. These four, the container and its contents, the number of sentient beings, and the time of a single sentient being, from beginningless to endless, birth, death, and how to take birth, down to the finest details, are self-clear in the state of inconceivable awareness, free from object and subject, without observing cause and effect. Knowing the mindstream of all beings. This means that the mindstream of all sentient beings in the three realms is the continuum of the five poisons, such as desire, in varying degrees, the continuum of good, evil, and neutral consciousness, strong and weak, and the continuum of consciousness down to the finest actions and activities. "Knowing" means that the three times of the four modes of conduct are self-appearing. "Knowing" means that it is spontaneously accomplished in the nature of self-clear, non-ceasing awareness, without object and subject. Seeing all things everywhere with the eye of miraculous power. Like the divine eye and ear. Miraculous power is appearing as non-existent, and non-existent as appearing, it is the nature of non-duality. The Thubpa's
Chinese
觉悟轮回涅槃无别，觉性自生智慧，在任何体性上都不成立，因此，不属于任何一方，能够显现任何事物，这就是神变。远离对境的智慧，无有阻碍地显现，这就是幻变。所谓“的”，就是指那自显现，无论本体是什么，都是指那本体的。“以眼一切”是指，轮回涅槃、对境心识、外器内情、物质精神，乃至微细至极之处，在一切时间和行为中，都以离境觉性自显现而见。譬如，将湿润的余甘子放在手掌中一样。“以神变之耳，周遍听闻”是指，神变如前所述。其耳犹如听觉，以耳周遍，即三界，是对境。所见之相是，在一切时间和方向上，事物是听闻，即对六道众生的心念刹那，都能理解并照见。总之，所有众生的语言，一时皆明了，无有不理解、无有不住留，一切皆明。“以神变之行，周遍成办利益”是指，此神变在任何处都不成立，任何事物都是自显现。行是指，在所化三界众生面前，上方火焰燃烧，下方洪水泛滥，沙中出金，旱地出水，煤炭中生出树木。对调伏猛厉的所化众生，则示现吉祥黑汝嘎，空行母和明妃，以及一切显现的差别，应以何种方式调伏，就以何种方式示现，与所化众生相应而显现，这就是行。所谓“周遍”，是指，在一切时间、一切方向、一切所化众生处，成办利益。眼睛和耳朵等上述功德，世间的天龙大力者也有，但那是与烦恼我执相伴随的共同神通。而此处，佛陀的智慧不可思议的体性如何呢？因为无漏。等等。世间人所具有的五种神通，是与我执所生的五种烦恼相伴随的，不能脱离轮回，所以称为有漏。而此处，自生智慧中，对境心识不成立，因此二取自然清净，烦恼从根本上清净。一切所缘都是觉性自明的状态，没有丝毫的我执，所以是无漏的。
English
Since the realization that samsara and nirvana are inseparable, the self-born wisdom of awareness is not established in any characteristic, therefore, not belonging to any side, it is capable of appearing as anything, and that is transformation. The wisdom that is free from objects, appearing without obstruction, is emanation. The term 'of' means that which is self-appearing, whatever the essence is, it is of that essence. 'With the eye, all' means that in all times and activities, samsara and nirvana, objects and mind, outer and inner worlds, material and consciousness, even down to the finest details, are seen as the self-appearance of object-free awareness, like placing a moist emblic myrobalan in the palm of one's hand. 'With the ear of transformation, constantly hearing' means that transformation has been explained above. Its ear is like hearing, with the ear pervading everywhere, which is the three realms, the object. The way of seeing is that in all times and directions, things are hearing, that is, understanding and seeing the momentary thoughts of the beings of the six realms. In short, the languages of all beings are clear at once, with nothing not understood, nothing not remaining, everything is clear. 'With the conduct of transformation, constantly accomplishing benefit' means that this transformation is not established anywhere, everything is self-appearing. Conduct means that in the face of the beings to be tamed in the three realms, fire blazes above, floods inundate below, gold comes from sand, water from dryness, trees grow from coal. For taming fierce beings to be tamed, it shows the glorious Heruka, dakinis and consorts, and all the distinctions of appearance, taming in whatever way is appropriate, appearing in accordance with the beings to be tamed, that is conduct. 'Constantly' means accomplishing benefit at all times, in all directions, for all beings to be tamed. The eyes and ears and so on, those previous qualities, are also possessed by powerful worldly gods and nagas, but that is common clairvoyance accompanied by afflictions and self-grasping. But here, what is the inconceivable essence of the Buddha's wisdom? Because it is without outflows. And so on. The five clairvoyances possessed by worldly people are accompanied by the five afflictions born of self-grasping, and cannot transcend samsara, so they are called with outflows. But here, in self-born wisdom, objects and mind are not established, therefore the two grasps are naturally purified, and afflictions are purified from the root. All objects of focus are the state of self-luminous awareness, without even the slightest self-grasping, so it is without outflows.
Chinese
如是说。以理证故，名为普贤。一切法皆于智慧中显现，故身与智慧任运成就。于无二取之状态中，行境完全清净，故名为普贤。彼之行境乃自显不灭之五种现量。彼等不杂且圆满，于觉性中。圆满者，谓一切皆于自智中显现之状态中，无有境与有境，故于离能知所知者，称为大现量。五现量于彼性中未动摇者，从显现之差别角度而言，称为第六。以福德调伏不可思议之事业者，如云：一切身不可思议等。其中，一切者，谓一切所化，即六道众生与一切道者。所化与能化之共同者，谓一切时中之一切。于能仁具任运成就之大悲故，身不可思议者，谓从所化之角度而言，不可思议乃是多种。于清净之身亦有寂静与忿怒二者。寂静者有报身与化身二者。彼等亦有坛城轮不可思议。于色究竟天安住之报身，及于六道众生前显现之化身，即能仁薄伽梵，及天人国王等，乃至对于蚊虫亦显现蚊虫之形相，一切皆不可思议也。忿怒者，亦从黑汝嘎之坛城中所化之微细母，亦是化身之众，于所化调伏之境界面前，显现任何形象。以物质调伏者，亦摄集物质之显现。本体不可思议者，如是行持之事业，无论显现何种形象，然离境与有境，所作与能作不灭不执，无有分别也。一切意不可思议者，一切已述。意乃自生之智慧，二智之本体，意趣平等性如何不可思议，及不灭之智慧，如所化之数量般了知，及一所化之无始时至最后刹那了知，及调伏之方便事业四种以何调伏，及时间刹那先后以何时间了知等。