English
Moreover, due to the differing karmic perceptions of those to be tamed, there are directions or sides, relying on the connecting base and the two above and below, that is, the destruction of the container above and below, upon which the destruction of the contents depends. Possessing the nature of six different formations or weight distributions, pervading everywhere in the ten boundless directions, is called "limitless," which is the pure land of the Dharmakaya. Within it, one of the thousand great thousands of worlds, which will be explained below, is taken as the basis of a number, and counting from one to two, the first thousand of thousands. Taking that as the basis of a number, and counting from one to two, the second thousand of thousands. That too, taking one as the basis of a number, and counting from one to two, the thousand of thousands is called the complete transcendence of the junction of thousands, which is the sole pure land of the Sambhogakaya. The thousand great thousands of worlds are: As it is said in the Abhidharmakosha: "Four continents, sun and moon, Mount Meru and desire gods, A thousand Brahma worlds, Is considered a small chiliocosm. This thousand times thousand is two thousand, It is the intermediate world realm. This thousand times thousand is three thousand, Simultaneously destroyed and arising." Therefore, a hundred billion of the four continents, sun and moon, Mount Meru, etc., are called the thousand great thousands of worlds, which is the sole pure land of the Nirmanakaya. That is the perfection of place. Now, if in explaining the basis of the Nirmanakaya's place here, mentioning the basis of the Dharmakaya and Sambhogakaya would be a fault of digression, wouldn't it? There is no fault, just as when specifically designating and indicating Magadha Vajrasana, it is said: "The center of Jambudvipa, Magadha Vajrasana in the land of India." In each of the thousand great thousands of worlds of the Nirmanakaya's pure land, the Nirmanakaya, the Great Sage Bhagavan, appears and accomplishes the benefit of beings, which is the perfection of the teacher. Taming beings through the activities of body, speech, mind, and the three inconceivable ones, through the four methods of taming, is the perfection of the doctrine. Among the six realms of beings, the Asuras are included in the upper realm of gods, and animals are included in the lower realm, thus the sentient beings of the five realms are the perfection of the retinue. Thus, when the place, teacher, doctrine, and retinue are all complete, accomplishing the benefit of beings is the perfection of time.
Chinese
论题之分别显示。彼有四：计数，身之事业，正直。又，于此，从诞生等之八种事业依次显示，从下文显示等等之能仁，以“等等”之范畴中，从兜率天降临等之四种，以十二种事业之门作利生之事，乃是共同乘之显现。又，小乘之显现中，于王子义成诞生之时，等等之众生乃是被一切束缚所束缚者，因见生老病死之四苦之缘故，生起决定出离之信心，如唾沫之灰尘般舍弃王位，从家出家，六年苦行，于声闻之面前显现阿罗汉之果，于独觉之面前显现如意妙乐之果，如犀牛角或鹦鹉般获得。于内外密续部之显现中，圣天子白幢幡乃是菩萨地至极圆满者，乃是最后有者，乃是被一生所系缚者，彼化身为人子王子义成，从家出家，于尼连禅河之岸边行苦行，于菩提树下安住时，诸佛劝请，从不动摇之等持中起身，将异熟之身置于尼连禅河之岸边，以意身前往色究竟天之境，于真实义菩提之最胜处发起心，诸佛灌顶，于大遍照金刚圆满证悟成佛。之后，降临三十三天之境，成熟天界之所化。之后，为了调伏人界之所化，再次进入苦行之腹中，于菩提树下成佛等之相显现。又，于此之第六品中说：于声闻众显现阿罗汉之身，于独觉众显现犀牛角之相，其他亦如大乘之次第，于色究竟天无上胜妙处，身乃是遍照如来之相。如是显现。如是，然于共同显现中，如著名之菩萨乘。
English
Detailed exposition of the topic. There are four: counting, the deeds of the body, straightforwardness. Furthermore, here, the eight deeds, starting with birth, are shown in sequence. From below, the Thubpa (Buddha) showing "etc.", within the category of "etc.", there are four, starting with descending from Tushita. Performing deeds through the twelve deeds is the appearance of the common vehicle. Moreover, in the appearance of the Lesser Vehicle, at the time when the prince Siddhartha took birth, the beings of "etc." are bound by all bonds. Due to seeing the four sufferings of birth, old age, sickness, and death, faith in definite renunciation arises. He abandons the kingdom like ashes of spittle, goes forth from home to homelessness, practices austerities for six years, and in the eyes of the Shravakas, the fruit of Arhatship appears, and in the eyes of the Pratyekabuddhas, the fruit of supreme bliss, like a rhinoceros horn or a parrot, is attained. In the appearance of the outer and inner Tantras, the noble son of the gods, White Banner, is a Bodhisattva who has reached the ultimate ground, a last existence, one who is bound by one lifetime. He takes birth as the human son, Prince Siddhartha, goes forth from home to homelessness, practices austerities on the banks of the Nairanjana River, and when he is seated at the Bodhi tree, urged by the Buddhas, he arises from the immovable Samadhi, leaves the body of karmic maturation on the banks of the Nairanjana, and with the mind-body goes to the realm of Akanishta, generates the mind at the supreme point of ultimate Bodhi, is empowered by the Buddhas, and manifests perfect enlightenment as the glorious Kunrig Vairochana. Then, he descends to the realm of the Thirty-Three, and ripens the disciples of the god realm. Then, in order to tame the disciples of the human realm, he again enters the womb of austerity, and manifests the manner of becoming enlightened under the Bodhi tree, etc. Moreover, in the sixth chapter of this very text, it says: To the Shravakas, the form of an Arhat; to the Pratyekabuddhas, the manner of a rhinoceros horn; furthermore, according to the order of the Supreme Vehicle, in the supreme, unsurpassed realm of Akanishta, the body is the form of Vairochana. Thus it is manifested. As such, yet in the common appearance, like the famous Bodhisattva Vehicle.
Chinese
如果这样说，世尊释迦牟尼凭借智慧和慈悲的种子圆满具足的力量，积累了众多顺应福德的广大善根。暂时因为某些业力，转生到众生地狱之处，在铁烧的地面上，变成一个拉车的巨人。他因痛苦的感受损害了自己的身体，考虑到自己的痛苦，对一个一起拉大车的巨人朋友生起了无与伦比的慈悲心，于是对阎罗的使者说：请允许我承担他的负担。那使者非常愤怒，说：你凭什么管别人享受自己的业果？说完用铁锤击打他的头部。他当即死去，转生为天人。在那里，他享受了多年的天界安乐，死后转生到人间，成为陶匠之子，名叫童子光明。当时，从对伟大的释迦牟尼佛生起无上菩提心开始，直到三大阿僧祇劫之间，积累资粮，清净罪障。在十地菩萨中，他受生为名叫白幢天子的圣洁天子。在兜率天，他成为诸天之导师，十方诸佛劝请说：广大福德，众多积聚，忆念觉悟，无边智慧，照耀智慧之光，无等大力，广大幻化，请忆念燃灯佛之授记。受到劝请后，菩萨想到，我的事业不仅如此，还要成佛，利益一切众生，忆念起所发的誓愿，于是想到要通过十二行仪来利益众生。他给弥勒怙主戴上顶饰，授权为代理佛。虽然说在瞻部洲有四大观察，如《现观庄严论》和《律藏》中所说的五种观察一样。在四大部洲中，他观察了瞻部洲。父亲是净饭王，母亲是摩耶天女，地点是波罗奈斯，种姓是释迦族。他观察完毕后，化现为一头六牙白象，
English
If explained in this way, the Bhagavan Shakyamuni, through the power of fully possessing the seeds of wisdom and compassion, accumulated many vast roots of virtue that accord with merit. For a time, due to some karma, he was born in the hell realm of sentient beings, on the iron-scorched ground, as a giant pulling a chariot. Because the feeling of suffering harmed his body, considering his own suffering, he developed incomparable compassion for a giant friend who was also pulling a large chariot. He then asked Yama's messenger, 'Please allow me to bear his burden.' The messenger became very angry and said, 'What business is it of yours to interfere with someone else enjoying the fruits of their karma?' With that, he struck the giant's head with an iron hammer. He died immediately and was reborn as a god. There, he experienced the bliss of the gods for many years, and after death, he was reborn into the human realm as the son of a potter, named 'Illuminating Boy.' At that time, from the moment he generated the supreme mind of enlightenment towards the great Buddha Shakyamuni, he accumulated merit and purified obscurations for three countless great kalpas. Among the ten-bhumi bodhisattvas, he took birth as a holy son of the gods named 'White Banner.' In Tushita Heaven, he acted as the teacher of the gods, and the Buddhas of the ten directions urged him, saying: 'Vast merit, numerous accumulations, mindful awareness, boundless wisdom, radiating the light of knowledge, unequaled power, vast magical abilities, please remember the prophecy of Dipamkara Buddha.' Upon being urged, the Bodhisattva thought, 'My work is not just this much; I must attain complete enlightenment and benefit all sentient beings.' Remembering the vows he had made, he thought to benefit beings through the twelve deeds. He placed the crown on Maitreya, the Protector, and empowered him as regent. Although it is said that there are four observations in Jambudvipa, similar to the five observations described in the Sutra Ornament of Realization and the Vinaya Pitaka. Among the four continents, he observed Jambudvipa. His father was King Suddhodana, his mother was Queen Maya, the location was Varanasi, and his lineage was the Shakya clan. Having observed these, he manifested as a white elephant with six tusks,
Chinese
之后，（佛母）幻化天女安住于斋戒的胎中。佛母的胎藏被加持为名为“太子近用珍宝庄严”之处，并在九月又十个月里享受无漏的安乐。那时，功德天降临的自然形成的佛塔也显现了。第二是诞生，即在木鼠年夏季月份的吉日，黎明时分，于蓝毗尼园的无忧树下，为了舍弃所说的处所，从右胁连同衣物一起降生。向四个方向各走了七步，每一步都立下誓愿，之后，为了象征佛母具有七觉支，在足迹上生出七朵莲花。那时，功德莲花堆积的自然形成的佛塔也显现了。梵天和帝释天擦拭身体，龙王难陀和邬波难陀沐浴身体。婆罗门相师占卜相，婆罗门昏厥过去。醒来后哀叹道：将轮回的车轮转向正法的导师将会出现，导师出现前婆罗门会衰老。之后，不到七天佛母就去世了，由三十二位菩萨的侍女，即八位在怀中养育，八位喂奶，八位做玩伴，八位擦拭污垢的侍女，通过她们的照料，身体得以成长。少年嬉戏和娶妻执政这两件事是共同讲述的。在所有嬉戏中，首先是为了向所有文字教师的善知识学习文字，与成千上万的童男童女一起前往。王子问文字教师：学习梵文还是佉卢文等等六十四种文字中的哪一种？所有教师的善知识感到惊奇，容光焕发，说道：众生清净真稀奇，即使学习所有论典，为了追逐世间又世间，才来到文字的行列。说了这些之后，以此因缘使三万二千名儿童成熟于菩提。之后，在田地尽头的花园里，在阎浮树的阴
English
Then, the illusory goddess mother entered the womb while abiding in the fast. The mother's womb was blessed as the place called "Prince's Intimate Use, Jewel Adornment," and for nine months and ten days, she enjoyed the uncontaminated bliss. At that time, the naturally formed stupa of the glorious goddess descending from the heavens also appeared. Second is the birth, which is in the auspicious day of the summer month of the Wood Rat year, at dawn, in the Lumbini garden under the Ashoka tree, in order to abandon the place spoken of, he was born from the right side along with his clothes. He took seven steps in each of the four directions, making a vow with each step, and then, to symbolize that the mother had the seven limbs of enlightenment, seven lotuses grew on the footprints. At that time, the naturally formed stupa of the glorious lotus heap also appeared. Brahma and Indra wiped the body, and the dragon kings Nanda and Upananda bathed the body. The Brahmin astrologer divined the signs, and the Brahmin fainted. After waking up, he lamented: A teacher who will turn the wheel of samsara to the Dharma will appear, and before the teacher appears, the Brahmin will grow old. After that, the mother passed away in less than seven days, and thirty-two bodhisattva attendants, namely eight who nurtured in their laps, eight who breastfed, eight who were playmates, and eight who wiped away dirt, through their care, the body grew. The two deeds of youthful play and marrying and ruling are commonly told. In all the plays, first, in order to learn letters from the spiritual friend of all the writing teachers, he went with tens of thousands of boys and girls. The prince asked the writing teacher: Which of the sixty-four types of writing, such as learning Sanskrit or Kharosthi, should I learn? The spiritual friend of all the teachers was amazed, his face radiant, and said: Beings are pure, truly wonderful, even if all the treatises are learned, in order to pursue the world and the world again, you have come to the ranks of letters. After saying these things, he ripened thirty-two thousand children into enlightenment through this cause. Then, in the garden at the end of the field, in the shade of the Jambudvipa tree,