Chinese
当他看到那位身像上师一样向弟子们说法时，（有人）打开门问道：他对圣者有偏袒吗？结果他立刻变成了一尊石像。由于正在教法的金刚手的手指伸了出来，所以被称为观世音菩萨指。从那时起，就有了“争论自然平息”的说法。因此，对于由自空和他空所成立的许多不同观点，不能指责一方正确而另一方不正确。这是因为佛陀是根据众生智慧的高低，为了调伏他们而宣说的。而且，那些上师也都是圣者。因此，不应该用孩童的眼光去批评圣者的行为，因为他们是为了调伏众生的佛陀的事业。正如《虚空无垢经》中所说：“如来不是直接显现给所有众生的，而是善知识完全显现，因此要比如来更重视善知识。”以及《功德宝藏集》中所说：“诸佛的声闻弟子们，无论宣说多少法，都具备讲解和智慧，并被认为是创造殊胜安乐和获得相应果报的人，所有这些都是如来之力的显现。”因此，从究竟的意义上来说，情况是这样的：第一法轮是为初学者和根器低下者宣说的，目的是通过将四圣谛作为应断和应取的对治，从而从轮回中解脱出来，这是从应断之法中解脱的方法。中间法轮是为那些已经完全净化和根器中等者宣说的，为了从执着对治的死亡中解脱出来，宣说了如幻的八喻和如虚空般的空性。最后，是为那些已经达到究竟和根器敏锐者，如实宣说了所知法的实相。因此，在这里，最后的教法，究竟意义的经部，如实地揭示了所有佛陀的伟大秘密，如《圣持咒自在王请问经》、《吉祥鬘狮子吼请问经》、《宝女请问经》、《无垢天女请问经》、《弥优同索尔彭坚经》和《圣般涅槃》
English
When he saw that the figure was teaching the Dharma to the disciples like a teacher, (someone) opened the door and asked: Does he have partiality towards the noble ones? As a result, he immediately turned into a stone statue. Because the hand of Vajrapani, who was teaching the Dharma, had a finger sticking out, it became known as Avalokiteśvara Finger. From that time on, the saying arose, "The dispute is naturally pacified." Therefore, one should not accuse one side of being correct and the other of being incorrect regarding the many different views established by self-emptiness and other-emptiness. This is because the Buddha taught according to the high and low intelligence of beings, in order to subdue them. Moreover, those teachers are all noble ones. Therefore, one should not criticize the conduct of the noble ones with the eyes of a child, because they are the activity of the Buddhas who subdue beings. As it is said in the Sutra of Immaculate Space: "The Tathagata does not directly appear to all beings, but the virtuous friend fully appears, therefore, one should value the virtuous friend more than the Tathagata." And as it is said in the Collection of Precious Qualities: "However many Dharma the Hearers of the Victorious Ones teach, they are said to possess explanation and wisdom, and are considered to create supreme bliss and obtain the corresponding result, all of these are the power of the Tathagata." Therefore, in the ultimate sense, the situation is like this: The first turning of the wheel of Dharma was taught for beginners and those of lower faculties, with the aim of reversing from samsara by making the Four Noble Truths the antidotes to be abandoned and adopted, this is the method of liberation from what should be abandoned. The intermediate turning of the wheel was taught for those who have already completely purified and those of middling faculties, in order to liberate from the death of clinging to antidotes, the eight similes of illusion and emptiness like space were taught. Finally, for those who have reached the ultimate and those of sharp faculties, the nature of knowable things was taught as it is. Therefore, here, the final teaching, the sutras of definitive meaning, reveal the great secret of all the Buddhas as it is, such as the Sutra Requested by the Noble Dhāraṇīśvararāja, the Sutra Requested by the Glorious Garland Lion's Roar, the Sutra Requested by the Daughter Jewel, the Sutra Requested by the Goddess Immaculate, the Sutra of Mi'u Thung Sor Phreng Can, and the Noble Parinirvana.
Chinese
出自《大涅槃经》，《慈氏请问经》和《如来藏经》等等。从这些经典中可知，一切众生本自安住的法界，自性清净的如来藏，是本自安住、不变异的。从它的显现部分，是色身、相好之来源；从空性部分，是远离一切戏论的法身，本自任运成就而存在。以功德圆满故如宝珠，以不改变故如虚空，以润泽遍布一切众生故如净水来作比喻。《续部总纲》中说：“如珍宝、虚空、净水般，恒常自性无有烦恼。”就是这个意思。此如来藏存在于一切众生之中，《续部总纲》中说：“圆满佛陀身能放射，以及真如无差别，具有佛性之缘故，一切众生恒常具有如来藏。”《二谛经》中说：“众生即是佛，然为客尘所染污，除彼即是佛。”也就是说，并非是先前做众生时没有的功德，后来才新产生的，不是这样的，因为它是无有变异的。《显扬心要经》中说：“无始时来界，是诸法之所依，由此有众生，及证得涅槃，如前及如后，真如无变异。”就是这个意思。又用九个比喻说明如来藏存在于烦恼的包裹之中。《续部总纲》中说：“佛像莲中蜜蜂蜜，糠秕精髓不净金，地下宝藏芽果水，敝衣佛像恶妇王，秽地宝像如是观，客尘垢染诸众生，如来界性亦如是。”此外，在《圣大般涅槃经法品》中，世尊对光护说：“善男子，譬如国王有一个力士，他的额头有一颗金刚宝珠。当他与其他力士较量力量时，那个力士...
English
From the Great Nirvana Sutra, the Maitreya's Questions Sutra, and the Tathagatagarbha Sutra, etc. From these sutras, it is known that the Dharmadhatu, which is the inherent abode of all sentient beings, the Tathagatagarbha, which is pure in nature, is inherently abiding and unchanging. From its manifestation aspect, it is the source of the Rupakaya (form body) with marks and signs; from its emptiness aspect, it is the Dharmakaya, free from all extremes of elaboration, spontaneously accomplished and existing from the beginning. It is likened to a jewel because of its complete qualities, to space because it does not change, and to pure water because it moistens and pervades all sentient beings. As stated in the Uttaratantra, "Like a jewel, space, and pure water, it is always free from defilements by its very nature." This is the meaning. This Tathagatagarbha exists in all sentient beings. The Uttaratantra states, "Because the complete Buddha body radiates, and because Suchness is undifferentiated, and because there is the lineage, all sentient beings constantly possess the essence of the Buddha." The Two Truths Sutra states, "Sentient beings are Buddhas, but they are obscured by adventitious stains. Removing them, they are Buddhas." That is to say, it is not that qualities that were not present when one was previously a sentient being are newly created later; it is not like that, because it is without change. The Essence of Manifestation Sutra states, "The realm of beginningless time is the basis of all dharmas. Because of this, all beings and the attainment of Nirvana exist. As before, so after, Suchness is without change." This is the meaning. Furthermore, it is explained with nine similes that the Tathagatagarbha exists within the husk of afflictions. The Uttaratantra states, "Buddha in lotus, honey in bees, essence in chaff, gold in impurity, treasure in the ground, sprouts, fruits, and water, Buddha image in tattered cloth, king in the womb of a wicked woman, precious image in impure ground, likewise, the Tathagatagarbha exists in sentient beings obscured by adventitious defilements." Furthermore, in the chapter on the Dharma categories of the Great Nirvana Sutra, the Blessed One said to Light Protector, "Son of good family, it is like a king who has a strong man with a vajra jewel on his forehead. When he competes in strength with other strong men, that strong man...
Chinese
奥尔波的头碰到了东西。额头上的宝珠陷入肉中，却不知宝珠去了哪里。因为受伤的缘故，叫来医生说要医治。非常聪明的医生却不医治宝珠陷入肉中而造成的伤口。这样说道：‘喂，大力士，你的额头上的宝珠在哪里？’那个巨人从一开始就对医生说：‘我的额头上的宝珠哪里也没有去。如果没有宝珠，难道是幻觉吗？’心中这样想着，非常悲伤。之后，那个医生为了让巨人高兴，说道：‘不要这样悲伤。你用力的时候，宝珠陷入肉中，只有影像显现在外面。你用力的时候，生起嗔恨心，因为宝珠的力量陷入肉中也没有察觉。’虽然这样说了，巨人还是不相信，这样说道：‘医生，你说谎。如果陷入肉中，应该是脓和血非常稠密，影像显现在外面是不可能的。’之后，医生像镜子一样照，在镜子中宝珠也清晰地显现出来。巨人看到这样，生起了稀有罕见的想法。种姓之子，一切众生都像这样，因为没有亲近善知识，即使有佛性也无法见到。被贪欲、嗔恨和愚痴遮蔽和压制，在许多不同的轮回中流转，变得痛苦。’从这里开始，‘种姓之子，一切众生的身体里都有十力、三十二相和八十随形好。’像这样，以多种方式宣说了。像这样，为了证悟自性本来的智慧，诸佛以譬喻和意义的方式，宣说了三次法轮。在《大般涅槃经》中说：‘种姓之子，还有这样的例子。比如，一个年幼的、穿着脏衣服的妇女，被疾病侵袭。那个妇女因悲伤而痛苦，于是寻找医生。医生将药油、牛奶和肉糖三种混合在一起，喂给孩子，并对那个妇女这样嘱咐：给这个孩子喂药。’
English
The head of Olpo bumped into something. The jewel on the forehead sank into the flesh, but it was not known where the jewel went. Because of the injury, a doctor was called to heal it. The very clever doctor did not heal the wound caused by the jewel sinking into the flesh. He said: 'Hey, mighty one, where is the jewel on your forehead?' That giant said to the doctor from the beginning: 'The jewel on my forehead has not gone anywhere. If there is no jewel, is it an illusion?' Thinking like this in his heart, he was very sad. Then, that doctor, in order to make the giant happy, said: 'Do not be so sad. When you exert your strength, the jewel sinks into the flesh, and only an image appears outside. When you exert your strength, anger arises, and because of the power of the jewel, you do not notice that it has sunk into the flesh.' Although he said this, the giant still did not believe it, and said: 'Doctor, you are lying. If it sinks into the flesh, there should be pus and blood that are very thick, so it is impossible for an image to appear outside.' Then, the doctor showed it like a mirror, and in the mirror, the jewel also appeared clearly. When the giant saw this, he had a rare and wonderful thought. Son of good family, all sentient beings are like this, because they have not relied on a virtuous friend, even though they have Buddha-nature, they cannot see it. Obscured and suppressed by desire, hatred, and ignorance, they wander in many different cycles of existence and become miserable.' From here, 'Son of good family, in the bodies of all sentient beings, there are also the ten powers, the thirty-two marks, and the eighty minor marks of a Buddha.' In this way, it was spoken in various ways. In this way, in order to realize the wisdom of one's own nature, the Buddhas explained the three turnings of the wheel of Dharma in terms of examples and meanings. In the Nirvana Sutra, it says: 'Son of good family, there is also this example. For example, if a young woman wearing dirty clothes is afflicted with illness, that woman suffers from grief and seeks a doctor. The doctor mixes medicinal oil, milk, and rock candy together and feeds it to the child, and instructs the woman like this: Give this medicine to the child.'
Chinese
告诫说，在药力未消失之前，不能喂奶。然后，为了不让那个妇女喂奶，她在乳房上涂抹胆汁，对儿子说，我的乳房涂了毒药，不能吮吸。那个儿子因口渴而难受，想吮吸乳房，但一感觉到胆汁的味道，就无法吮吸。药力消失后，妇女把乳房清洗干净，说道：过来，现在可以吮吸乳房了。那个孩子虽然因口渴而难受，但因为之前尝过胆汁的味道，即使被叫也不敢过来。母亲又告诫他说：你刚才因为吃了药，在药力未消失之前不能喂奶，所以我涂了胆汁。现在你的药力也消失了，胆汁也洗掉了，现在没有胆汁的味道了。说完，才敢靠近吮吸。种姓之子，如来也是为了救度众生，对一切众生强调无我，因为强调了无我，所以没有我执之心，从而完全从痛苦中解脱。为了消除世间厌世的邪见，通过修习无我的法，可以转变为完全清净的身体。就像那个妇女用胆汁涂抹乳房一样，如来也是如此，为了修习空性，宣说了诸法无我。就像那个妇女擦洗干净乳房后，呼唤儿子，喂他乳汁一样，我所开示的如来藏也是如此。比丘，你也不要害怕，就像母亲呼唤孩子，让他慢慢吮吸乳汁一样，比丘你也应该区分开来。如来藏不是要消灭什么。我以前在宣说波罗蜜多经时，所开示的空性，你们要理解为只是指无自性。否则，如果修习什么都没有的空性，也不会产生佛的色身和智慧，因为果是随顺因的。如是。如何知道这才是究竟的真实义呢？导师入灭时
English
It is proclaimed that breast milk should not be given until the medicine has worn off. Then, in order to prevent that woman from giving breast milk, she smeared bile on her breasts and said to her son, "My breasts are smeared with poison, you must not suckle." That son was tormented by thirst and wanted to suckle, but as soon as he tasted the flavor of bile, he could not suckle. After the medicine had worn off, the woman washed her breasts clean and said, "Come here! Now you can suckle!" Although that child was tormented by thirst, because he had tasted the flavor of bile before, he could not come even when called. Again, the mother admonished him, saying, "You took medicine earlier, and breast milk should not be given until the medicine has worn off, so I smeared bile. Now your medicine has worn off, and the bile has also been washed away, so now there is no flavor of bile." Having said this, he then dared to approach and suckle. Son of good family, the Thus-Gone One also, in order to liberate sentient beings, emphasizes the absence of self in all sentient beings, and because of emphasizing the absence of self, there is no mind of self, and thus one is completely liberated from suffering. In order to eliminate the evil view of worldly nihilism, by meditating on the Dharma of no-self, one can be transformed into a completely pure body. Just as that woman smeared her breasts with bile for her son, the Thus-Gone One is also the same, and in order to meditate on emptiness, he proclaimed that all phenomena are without self. Just as that woman wiped and washed her breasts clean and then called her son, and gave him breast milk, so too is my teaching of the essence of the Thus-Gone One. Bhikshu, do not be afraid, just as a mother calls her child and lets him slowly suckle breast milk, so too, Bhikshu, you should discriminate. The essence of the Thus-Gone One is not something to be eliminated. When I previously spoke of emptiness in the sutras on the perfections, you should understand that it was spoken with the intention of referring only to the absence of inherent existence. Otherwise, if one meditates on emptiness as being nothing at all, the body and wisdom of the Buddha will not arise, because the result follows the cause. Thus it is. How is it known that this is the ultimate definitive meaning? When the Teacher passed into nirvana