English
Third, what does it mean here to say "showing the topic"? Is it that it is confused during the commentary? As it says in the Sparkhab: "Even if the tantra becomes fragmented, because the order is not confused." Therefore, this third topic is not a topic of the arising of a special tantra, so it is mentioned in the second, and from this point onwards the arising of the tantra, the commentary is not confused. So, the beginning of the third, what is said here as "the general topic of the arising of the teachings," the Thuba (Sage) spoke of the common vehicle, this is not reasonable, because in the second chapter, Lhancikpa requested with "Emaho" to explain the tantra for the sake of the four secrets, and originally spontaneously perfect Buddha Dharma, the teacher promised to speak this very tantra, so (it is not reasonable). If you say so, the commentator explained the meaning of the second request in two aspects: For those who do not have the capacity to fully understand this tantra, it is to guide them into the path stages by explaining the common vehicle, just as it says in the Sparkhab: "Just as requesting to explain the common vehicle." Therefore, the one who speaks of the common vehicle is Thuba, and he is emanated from the teacher himself, so he is the cause of the topic, that is, "from all the Tathagatas" and so on, one should examine the text. The general topic is shown, from "after appearing" etc. there are four meanings of speech: the field of activity is the three thousand great thousand worlds, the author is Thuba, the way of acting is the four ways of taming, and the place of acting is the five types of beings. First, the "great thousand worlds" of the three thousand, as it says in other texts: "The four continents and Mount Meru, the sun and moon and the desire gods, and the thousand Brahma worlds, the thousand is considered the essence of all. That thousand is the second thousand, the intermediate world realm. That thousand is the third thousand." Each of these is said to be the field of one emanation body Thuba. So, does it contradict what was said earlier, "the six realms of the ten directions are infinite and boundless"? It does not contradict, that is the field of the spontaneously accomplished Sambhogakaya, and that is shown as the basis of the Nirmanakaya field. Second, the meaning of Thuba is body Thuba, not unsteady like a tiger and a monkey; speech Thuba, without clamor; mind Thuba
Chinese
也就是说，没有不平等的情况。或者，正如大经中所说：“金刚萨埵的化身不可思议，为了彻底摧毁轮回的军队，所以称为能仁。”就像这样。像这样，每一位伟大的能仁薄伽梵。第三，通过以身调伏等四种事业来成办利益。第四，所谓的五道众生，根据《斯帕卡布》，“五是概括，实际上只有六”，因此将非天中的上层部分归于天，下层部分归于人，或者将最差的天人归纳在一起，成办他们的利益，那么是什么呢？第二，详细阐述分别的事业分为四部分。第一，身的事業，这里所说的这八种，与经部一致，被说成是十二种。也就是说，正如其他论典中所说：“大悲者知晓世间，观察一切世间后，不离法身，以各种化身的自性，示现出生，从兜率天降临，入胎和诞生，娶妻和继承王位，与妃嫔眷属嬉戏，出离和苦行，摧毁魔军和圆满，菩提法轮和涅槃，在一切不清净的刹土中，示现存在直到有生命存在。”因此，在兜率天，神之子白幢的出生，正如乐器和钹中所说：“吉祥者，您的功德光辉，兜率天宫殿极其美丽，然而，因为具有慈悲的光辉，所以在赡部洲降下甘霖。”受到这样的劝请后，菩萨观察四种或五种观察。也就是说，不是在时间增长的时候出现，而是在衰退，被四种痛苦所折磨的时候。洲不是变成黑暗洲的三洲，而是赡部洲。地方也不是边地和根器迟钝，不能分辨善行和恶行的地方，而是中心地区。种姓也不是旃陀罗等下等种姓适合的王子，因为世间所敬重的地方，具备六十四种功德，所以是国王或婆罗门。
English
That is to say, there is no inequality. Or, as it is said in the Great Sutra, "The emanations of Vajrasattva are inconceivable, and he is called the Muni because he completely destroys the army of samsara." Just like that. Like that, each of the great Munis, the Bhagavan. Third, accomplishing the benefit through the four activities such as subduing with the body. Fourth, the so-called five kinds of beings, according to "Sparkhab," "Five is a summary, in reality there are only six," therefore the upper part of the Asuras is attributed to the gods, and the lower part to humans, or the worst of the gods are summarized together, accomplishing their benefit, so what is it? Second, elaborating on the separate activities is divided into four parts. First, the activity of the body, these eight mentioned here, are said to be twelve in accordance with the Sutra Pitaka. That is to say, as it is said in other treatises, "The Great Compassionate One knows the world, and after observing all the worlds, without moving from the Dharmakaya, with various natures of emanation, he shows birth, descending from the Tushita heaven, entering the womb and being born, marrying and inheriting the throne, playing with the retinue of consorts, renunciation and asceticism, destroying the armies of Mara and perfection, the wheel of Bodhi Dharma and Nirvana, in all impure lands, showing existence as long as there is life." Therefore, in the Tushita heaven, the birth of the divine son White Banner, as it is said in the musical instruments and cymbals, "O glorious one, your merit and glory, the Tushita palace is extremely beautiful, however, because it has the glory of compassion, it rains nectar in Jambudvipa." After being urged in this way, the Bodhisattva observes four or five kinds of observations. That is to say, he does not appear when time is increasing, but when it is declining, tormented by the four sufferings. The continent is not the three continents that have become dark continents, but Jambudvipa. The place is also not a border area and dull faculties, unable to distinguish between good and bad deeds, but the central region. The lineage is also not a prince suitable for the lowest castes such as Chandalas, because the place respected in the world, possessing sixty-four qualities, is a king or a Brahmin.
Chinese
是种姓。在此，释迦族净饭王也具备那些法，在世间不被轻贱，因此是他。妇女也不进入奸诈的子宫，远离八种过失，具备三十二种功德的天女摩耶。之后，对菩萨弥勒说：你将为诸神说法。说完，从自己的头上取下头饰和宝冠，放在弥勒的头上，预言说：你将在此之下现证菩提，并授权为摄政王。之后，如菩萨的婆罗门种姓所著的论典中所说，当他想以象的形象降生于赡部洲时，净饭王的宫殿出现了八种大吉之兆。母亲也比以前更有风采，心情愉快，走到国王面前，说了许多赞美之词，一起坐着，这是第一个行为。之后，在春季的最后一个月，当星宿落在氐宿星时，在十五的夜晚，母亲安住于斋戒之时。在忆念和觉知中，幻化成一头六牙白象，进入母亲的右胁，进入后也安住在右侧。当时，母亲也做了同样的梦，对国王说：白象雪银色，六根象牙。手脚非常美丽，头是红色的。行走良好，身体关节像金刚一样坚固。我梦见一头最好的象进入我的身体。说完。询问了婆罗门解梦者，他说：你将生下一个具有功德的儿子。如果他舍弃欲望和国王的宫殿。如果他对世界充满慈悲，没有执着地出家。那么他将成为三界中的布施处，成为佛陀。他将以甘露的精华使整个世界都感到满足。预言之后，国王很高兴，让婆罗门满意地离开了。之后，分娩，意思是九个月过去后，在花园里花朵盛开等等，诸神知道是分娩的时候到了。天女们用各种装饰品装饰着，被许多侍女围绕着，坐在车上，去了蓝毗尼花园。
English
is the lineage. Here, King Śuddhodana of the Śākya clan also possesses those qualities and is not despised in the world, therefore it is him. Women also do not enter deceitful wombs, are free from eight faults, and are the goddess Māyā who possesses thirty-two qualities. Then, to the Bodhisattva Maitreya, he said: You will teach the Dharma to the gods. Having said this, he took the diadem and crown from his own head and placed them on Maitreya's head, prophesying: You will attain complete enlightenment under this, and he empowered him as regent. Then, as it appears in the treatises composed by the Brahmin caste of the Bodhisattva, when he wished to descend into Jambudvipa in the form of an elephant, eight great omens appeared in the palace of Śuddhodana. The mother was also more graceful than before, and with a happy heart, she went to the king and spoke many praises, and they sat together, which is the first act. Then, in the last month of spring, when the star fell on Viśākhā, on the night of the fifteenth, when the mother was abiding in purification. In mindfulness and awareness, he manifested as a white elephant with six tusks and entered the mother's right side, and having entered, he remained on the right side itself. At that time, the mother also had such a dream and said to the king: White elephant, snow-silver color, six tusks. Hands and feet are very beautiful, the head is red. Walking well, body joints as strong as a vajra. I dream that a best elephant has entered my body. After saying this. When asked to the Brahmin dream interpreter, he said: You will give birth to a son adorned with qualities. If he abandons desires and the king's palace. If he renounces the world with compassion and without attachment. Then he will become a place of giving in the three realms, becoming a Buddha. He will satisfy the whole world with the essence of nectar. After the prophecy, the king was very happy and sent the Brahmin away satisfied. Then, giving birth, meaning after nine months had passed, when flowers bloomed in the garden, etc., the goddesses knew that the time for giving birth had come. The goddesses, adorned with various ornaments and surrounded by many attendants, sat on a chariot and went to Lumbini Garden.
Chinese
于是从马车上下来，右手抓住鹰身树的树枝。没有被子宫的污垢沾染，在清醒的意识中，从右侧的肋骨间降生。梵天和帝释天用迦尸迦的布接住。龙王难陀等将身体扶出一半，为他沐浴。天神之王用鲜花散落，化为银质的拂尘和珍宝伞盖。当时，住在雪山中的苦行者黑颜和他的婆罗门妻子，像火一样，各自用神通前来，被显示的相所惊吓而昏厥。从昏厥中醒来后询问，他们说：“这个孩子没有不吉祥的相，但是当他成佛时，我们就会衰老，寿命将尽，所以我们才会昏厥。”他们说道：‘诞生之初的这位年轻人，观看他的相貌，三十二相庄严。此二者必居其一，别无他途。居家则为转轮圣王，离家出家，不依赖他人引导，将在此世证得圆满正觉。秘密之处必定隐没，顶髻是众生都无法看见的。具备此二殊胜之相的尊贵年轻人，绝不会住在俗家。’也作出了这样的预言。就这样宣告了他的神圣之相。然后，菩萨没有依靠任何人，笔直地站立，向四个方向各走了七步，每一步都化为七朵莲花。然后，以大丈夫的姿态，像狮子一样毫不畏惧地站立，说道：‘我将战胜世界。’‘我将成为天人和人类的施舍之处。’等等，发出了狮子吼。当时，父王心想，此子刚一出生，就成就了我所有的愿望和意义，因此也应该以此为名，于是就给他取了这个名字。此外，当时还诞生了五百个高贵的种姓，一万个女儿，八百个女仆，五百个男仆，一万匹小马驹，五百头小象，国王也将这些跟随者赐予王子作为玩伴。在大陆的中央，菩提树生长，出现了五百个花园和五百个宝藏，四方
English
Then, having descended from the chariot, he grasped the branch of the eagle-flesh tree with his right hand. Without being stained by the impurity of the womb, in mindful awareness, he emerged from the space between his right ribs. Brahma and Indra received him with cloths of Kashi. The dragon king Nanda and others brought out half of his body and bathed him. The lord of the gods scattered flowers and transformed into a silver whisk and a jeweled parasol. At that time, the ascetic with black complexion residing in the snowy mountains and his Brahmin wife, like fire, came by their respective miraculous powers, and were overwhelmed by fainting upon seeing the marks. Having recovered from that, when asked, they said, "This boy does not have inauspicious marks, but when he becomes a Buddha, we will become old and our lifespan will end, so we fainted for ourselves." They said: 'This young man who has been born, looking at his marks, is adorned with the thirty-two marks. This will definitely be one of two, there is no other way. If he stays at home, he will be a Chakravartin king, but if he goes forth from home into homelessness, without relying on the guidance of others, he will attain complete enlightenment in this world. The supreme secret place will surely be hidden, and the crown of the head will not be seen by all beings. This noble young man with two supreme marks will never stay in a household.' Such a prophecy was also made. Thus, his sacred marks were proclaimed. Then, the Bodhisattva, without relying on anyone, stood upright and took seven steps in each of the four directions, each step transforming into seven lotus flowers. Then, with the posture of a great being, standing fearlessly like a lion, he proclaimed, 'I shall conquer the world.' 'I shall be the place of offerings for gods and humans.' And so on, he roared the lion's roar. At that time, the father king thought, 'As soon as this child was born, all my wishes and purposes were fulfilled, so it is fitting to give him that name,' and so he named him that. Furthermore, at that time, five hundred noble lineages, ten thousand daughters, eight hundred female servants, five hundred male servants, ten thousand foals, and five hundred baby elephants were born, and the king also gave these followers to the prince for play. In the center of the continent, the Bodhi tree grew, and five hundred gardens and five hundred treasure troves also appeared in the four directions.