Chinese
《休息三篇总义善说海》，全知语自在。 《休息三篇总义善说海》，全知语自在。 嗡 索斯帝 悉昙（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以诸多殊胜功德善妙庄严，利益安乐之自性遍布一切众生。于善逝佛陀、正法与圣僧众，我与他者于一切时处皆敬礼。为于轮回道路上疲惫的行者们，具有遣除痛苦、寂静、利益安乐之精华。于珍贵殊胜之正法休息三篇，首先宣说入门之讲解方法支分。其中，为了将善逝所说一切经典之精华要义，归纳为修行者如何修持之次第，故而汇集成为一体。因此，对于大乘窍诀之论典《休息三篇》进行广释，可分为两部分：首先是进入论典的共同意义，其次是所讲论典的实际内容进行广释。第一部分又分为两个方面：一是总体阐述佛法产生的过程，二是具体阐述当前论典的意义。第一部分又分为三个方面：一、因乘的特点；二、果乘密法的特点；三、讲授和听闻这些教义的方式。首先，总体上阐述因乘产生的过程，分为三个方面：一、佛陀的出现方式；二、经典结集的方式；三、论典的创作方式。第一方面又分为大乘和小乘两种。从小乘的角度来看，我们自己的导师在无数劫之前的过去，于释迦牟尼佛前发菩提心，并在小资粮道的依处上，圆满积累了两种资粮，最终从兜率天降临到南赡部洲，显现五道，证悟成佛，并依次转了三次法轮。在八十岁时示现涅槃，现在安住在无余涅槃的法界中。从发菩提心到在金刚座上入定的这段时间里，个别根器敏锐、精进圆满的众生，通过修持四禅定的三摩地，最终成
English
"The Ocean of Eloquence: A General Explanation of the Three Rest Practices," by Omniscient Ngakgi Wangpo. "The Ocean of Eloquence: A General Explanation of the Three Rest Practices," by Omniscient Ngakgi Wangpo. Om Svasti Siddham (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). May there be accomplishment! Adorned with numerous excellent qualities, the nature of benefit and happiness pervades all beings. To the Sugata Buddha, the Dharma, and the Noble Sangha, I and others pay homage at all times and places. For travelers wearied on the path of existence, possessing the essence of relieving suffering, peace, benefit, and happiness. For the precious and excellent Dharma, the Three Rest Practices, I will first explain the method of entering with its branches. Among these, in order to compile into one the essence of all the Sugata's teachings, the order of how individuals should practice, therefore, the Great Vehicle's instruction manual, called "The Three Rest Practices," will be extensively explained in two parts: First, the general meaning of entering the treatise; second, the actual content of the treatise to be explained will be extensively elaborated. The first part is divided into two aspects: first, a general explanation of how the Dharma arose; and second, a specific explanation of the meaning of the present treatise. The first part is further divided into three aspects: 1. The characteristics of the Cause Vehicle; 2. The characteristics of the Result Vehicle of Mantra; 3. The manner of teaching and listening to these teachings. First, the general explanation of how the Cause Vehicle arose is divided into three aspects: 1. The manner in which the Buddha appeared; 2. The manner in which the teachings were compiled; and 3. The manner in which the treatises were composed. The first aspect is further divided into the Great Vehicle and the Small Vehicle. According to the Hearers, our own teacher generated the mind of enlightenment before the countless eons of the past, in the presence of the great Buddha Shakyamuni, and on that basis of the small Accumulation Path, he fully accumulated the two accumulations. Finally, he descended from Tushita to Jambudvipa, manifested the five paths, attained enlightenment, and turned the wheel of Dharma three times in succession. At the age of eighty, he demonstrated nirvana and now abides in the realm of non-abiding nirvana. From the generation of the mind of enlightenment to the time of meditating at the Vajra Throne, individual beings with sharp faculties and perfect diligence, through cultivating the samadhi of the fourth dhyana, finally bec
Chinese
出自《地增长经》。关于是凡夫，在《俱舍论》中说：“即使不是圣者，对于父母、病人、说法者和最后生的菩萨，供养是无法估量的。”又说：“在一个座垫上显现五道，也是出自该论，如经中说：‘佛陀和犀角喻菩萨，一切禅定以一个为究竟。’”有些大乘行者认为，在三大阿僧祇劫之前，释迦牟尼佛、宝支和宝顶等依次出现时发起了菩提心。在第一个阿僧祇劫，以凡夫地的两种资粮——福德资粮和智慧资粮来积累；在第一地到第七地之间是第二个阿僧祇劫；在清净的三地是最后一个阿僧祇劫，即以圣者学道的两种资粮圆满后，在色究竟天成佛，并通过化身示现十二事业来利益众生。关于在色究竟天成佛，《法与受用现证菩提经》中说：“在各种珍宝庄严，令人愉悦的色究竟天，安住在净居天的上方，在那里证得圆满正觉，一个化身者在此成佛。”有些观点认为，在不可思议的无数劫之前就已经成佛，然后为了调伏众生而再次发起菩提心，积累资粮，并示现十二事业。在《父子相见经》中说：“在过去无量劫之前，在恒河沙数的世界成为一个佛土时，如来名为权顶在那里成佛并利益众生。”从“大雄善巧方便者，为令一切有情成熟故，于百千俱胝劫中，诸佛亦示现成佛，然汝导师今仍将示现诸多佛陀”等语可以看出。这两种观点以共同和不共同的方式存在，就究竟意义而言，以后者为准。在《白莲经》中也说：“善男子，我在无数亿万劫之前就已经证得圆满正觉。”以及“亿万劫不可思
English
From the 'Earth Increasing Sutra'. Regarding being an ordinary being, the Treasury states: 'Even if not a noble one, for parents, the sick, dharma speakers, and bodhisattvas in their last birth, offerings are said to be immeasurable.' It also states: 'Manifesting the five paths on a single seat cushion,' also from the same text: 'Buddha and Pratyekabuddhas, all meditations culminate in one.' Some Mahayana practitioners believe that before the three countless eons, when Buddhas like Shakyamuni, Jewel Branch, and Jewel Peak appeared successively, they generated bodhicitta. In the first countless eon, they accumulated the two accumulations—merit and wisdom—included in the stage of ordinary beings. From the first to the seventh bhumis is the second countless eon, and in the three pure bhumis is the final countless eon, where, having perfected the two accumulations included in the path of the noble ones, they attain Buddhahood in Akanishta and benefit beings by displaying the twelve deeds through emanations. Regarding attaining Buddhahood in Akanishta, the 'Sutra of Manifest Enlightenment of Dharma and Enjoyment' states: 'In the delightful Akanishta realm, adorned with various jewels, residing above the Pure Abodes, there the perfectly enlightened one attains Buddhahood. An emanation attains enlightenment here.' Some views hold that Buddhahood was attained countless, inconceivable eons ago, and then, for the sake of taming beings, bodhicitta is generated again, accumulations are gathered, and the manner of the twelve deeds is shown. In the 'Sutra of the Meeting of Father and Son,' it says: 'In the past, immeasurable eons ago, when worlds as numerous as the sands of the Ganges became a single buddha-field, the Tathagata named Power Peak attained Buddhahood there and benefited beings.' From 'Great hero, skillful in means, to fully ripen all sentient beings, in hundreds of thousands of billions of eons, the Victorious Ones also show the attainment of Buddhahood, yet you, the guide, will still show many Buddhas' and so on. These two views exist in common and uncommon ways, and in terms of definitive meaning, the latter is the standard. In the 'White Lotus Sutra,' it also says: 'Sons of good family, I attained perfect enlightenment countless hundreds of thousands of billions of eons ago,' and 'Billions of eons inconceivable.'
Chinese
不可遍及。因为它的量永远没有，我已获得这殊胜菩提，我将恒常宣讲佛法。如是等等所说。于此，以十二行谊成佛之理，《宝性论》云：法身未曾动，以种种化身之自性，示现出生与，从兜率天降，入胎与诞生，精通工巧处，后妃眷属喜乐，出离苦行与，趋菩提树王，降伏魔众及圆满，菩提法轮与，示寂灭诸行，于未净诸刹土，示现有存立几许。如是所说之，第一从兜率天降之行谊是，我等之导师此于兜率天之善妙天界中，名为圣善白幢天子而受生。其时，于诸天说法时，于回廊中从乐器之声中自然发出偈颂：具足百福之聚忆念力，智慧无边光明照耀者，具足无等力幻化广大者，燃灯佛所授记请垂念。以此等劝请时，于名为法增之宫殿中，安住于最胜之狮子座上，为诸具同分之天子说法。观视五种观察后，菩萨于十二年后将降生于赡部洲，如是彼等听闻。于赡部洲令学习吠陀。彼五种观察是，种姓，地域，父亲，母亲，时间五者。诸佛出现之种姓于刹帝利与婆罗门二者中，观视刹帝利种姓，于诸地域中观视最殊胜之赡部洲之作业地。观视贤劫诸如来之父母之国王净饭王与王后摩耶夫人二者。时间是于寿百岁以上之有情，以厌离心小故证悟真谛分少。寿命，烦恼，见解，时机，有情。
English
Not pervasive. Because its measure never exists, I have attained this supreme Bodhi, and I will always expound the Dharma. Thus, etc., it is said. In this context, the manner of becoming a Buddha through the twelve deeds is as follows: From the Uttaratantra: Without moving from the Dharmakaya, with various natures of emanation, showing birth and descending from the Tushita heaven, entering the womb and being born, being skilled in the arts, delighting in the retinue of consorts, renouncing asceticism and going to the Bodhi tree, subduing the hosts of demons and perfecting, the wheel of Dharma of Bodhi, and showing the deeds of passing into Nirvana, in all impure realms, showing existence as long as samsara lasts. As it is said, the first deed of descending from Tushita is that our teacher took birth as the holy son White Banner in the excellent heavenly realm of Tushita. At that time, while teaching the Dharma to the gods, verses spontaneously arose from the sound of musical instruments in the cloister: Possessing a collection of a hundred merits, with mindfulness and power, with boundless wisdom, radiating light, possessing incomparable strength, with vast magical abilities, please remember the prophecy of Dipamkara. When urged by these and others, residing on the most excellent lion throne in the palace called Dharma Increase, teaching the Dharma to the gods of equal fortune. After looking at the five sights, the Bodhisattva will descend to Jambudvipa in twelve years, so they heard. In Jambudvipa, he will be made to study the Vedas. These five sights are: lineage, region, father, mother, and time. Among the lineages from which Buddhas arise, from the two, Kshatriya and Brahmin, he looks at the Kshatriya lineage, and among the regions, he looks at the most excellent Jambudvipa as the place of action. He looks at King Shuddhodana and Queen Maya, who became the father and mother of the Tathagatas of the Good Aeon. The time is that beings with a lifespan of over a hundred years have little renunciation, so they have little understanding of the truth. Lifespan, afflictions, views, time, sentient beings.
Chinese
由于五浊恶世成为了诽谤之处，即使降临也无济于事。于是观察到八十岁时，决定从兜率天降生。宣说了清净死亡和转生的百零八法门，其中，信仰是显现佛法的门径，能使浑浊的心变得清澈；极度的喜悦能使身心得到净化；喜悦能使人堪能；身语意三者合一能忆念佛陀。这些能清净十不善业，并能见到佛陀等等。当时，有些天子发起了无上菩提心，有些获得了无生法忍，有些对诸法获得了清净的法眼。当时，花雨降落到膝盖的高度。菩萨说道：当从兜率天胜妙之处，导师狮子般的人死亡和转生时，对诸天说道：彻底断绝一切放逸。诸天众多的喜悦，皆由心中所想而生，具足光辉者们，一切皆由善因所生，那是善业的果报。因此，要报答所做之恩，往昔的善在这里已经耗尽，无论在哪里感受不善的痛苦，都会堕入恶道。说完，将自己的宝冠戴在弥勒的头上，任命为继承者。然后问道：我应该以什么样的装束前往赡部洲？众天子各自说道：应该以梵天、帝释天、太阳、月亮等诸天神的样子前往。天子光荣尊者说道：那不好，因为会偏袒各自的阵营。然后，根据婆罗门的吠陀经：大象尊贵，身体巨大无比，具有六颗牙齿，覆盖着金色的网，头部非常红润，极其美丽，面颊美好，汁液滴落，具足美好的形象。应该像这样化现前往。受生的事业是，之后化现为象王，在鼠年
English
Since the age of degeneration and the five degenerations have become a place of slander, even if one comes, it will not be effective. So, observing the time of eighty years, it was decided to descend from Tushita. He spoke of the hundred and eight aspects of the Dharma for purifying death and transference. Faith in that is the gateway to the appearance of Dharma, which makes a turbid mind clear. Supreme joy purifies body and mind. Joy makes one capable. Unifying body, speech, and mind brings about the remembrance of the Buddha. These purify the ten non-virtues and allow one to see the Buddha, and so on. At that time, some of the sons of the gods generated the supreme mind of enlightenment. Some obtained forbearance of non-arising dharmas. Some obtained the pure Dharma eye for all dharmas. At that time, a rain of flowers fell to about knee-deep. The Bodhisattva said: When, from the excellent abode of Tushita, the guide, the lion-like being, dies and transmigrates, speaking to the gods: Completely abandon all negligence. Whatever manifold joys of the gods, all arise from the thoughts of the mind, all glorious ones. All arise from the cause of virtue. That is the fruit of virtuous actions. Therefore, repay what has been done. The past virtue has been exhausted here. Wherever one experiences the suffering of non-virtue, one will fall into the lower realms. Having said this, he placed his crown on the head of Maitreya and appointed him as regent. Then he asked: In what form should I go to Jambudvipa? Each of the sons of the gods said: You should go in the form of the gods such as Brahma, Indra, the Sun, and the Moon. The glorious son of the gods said: That is not good, because it would be biased towards their respective factions. Then, according to the Brahmanical Vedas: The noble elephant, great in body and supreme, with six tusks, covered with a golden net, its head very red and extremely beautiful, with good cheeks, dripping with sap, and possessing a beautiful form. It is appropriate to emanate and go forth in this way. The act of entering the womb is: Then, having emanated as the best of elephants, in the year of the Rat