English
It is said that the Buddha came to the human realm at the urging of the Buddhas and attained Buddhahood after completing the twelve deeds. This is explained in detail in the Extensive Play Sutra. Furthermore, the secret mantra yogis say that the Teacher is similar to the exoteric teachings in terms of generating the supreme bodhicitta, but the special feature is that King Meaningful Accomplishment left the body of asceticism in the human realm, and the mind attained Buddhahood as the Great Vairocana in Akanishta, and the Buddhas of the ten directions bestowed the five enlightenments. Having attained Buddhahood in this way, he taught the four tantras of yoga, etc., on the summit of Mount Sumeru, and then came to the human realm again, entered the body of asceticism, and manifested the appearance of attaining Buddhahood at the Vajra Seat. In this regard, the Yoga Sutra says: "Abandoning the realm of purity, in the realm of Akanishta, the mind is delighted, the true Buddha attains Buddhahood there, and the emanation attains enlightenment here." The Magical Transformation Path says: "The Meaningful Accomplishment of the Yoga Tantra, on the banks of the Nairanjana River, when practicing asceticism, the emanations of the ten directions, with the enjoyment body, bestowed the five enlightenments, and in Akanishta itself, Meaningful Accomplishment entered the body of the emanation's asceticism, and proceeded in the form of wisdom-Vairocana. Turning the wheel of Dharma on the summit of Mount Sumeru, that is also the form body of realization." The Gongdü Sutra says: "The emanations of Vajrasattva are inconceivable, and this is also one of the emanations." The Mahayoga practitioners say that the Teacher's generation of bodhicitta and accumulation of merit for three immeasurable kalpas is a provisional statement, but according to the definitive meaning, it is from the dharmadhatu of the parents Samantabhadra that six Munis emanate to the places of the six classes of beings, performing the benefit of the six classes of beings. In particular, in the human realm, he manifested as Shakya Simha Muni, and in order to make beings believe, he manifested the twelve deeds and attained Buddhahood. In this regard, the Root Tantra Secret Essence says: "The so-called six Munis are emanated from the body, speech, and mind vajra of all the Tathagatas." The Commentary Spark says: "Finally, it is said that descending from Tushita is
Chinese
然而，对于获得权位的菩萨来说，这并没有冲突。实际上，他们是普贤菩萨的心意所化现。这是他们的观点。另外，根据导师月称和具德称的观点，这位导师在无数劫之前就已经成佛。在这个劫中，他也示现了化身释迦牟尼成佛的方式。同样地，他们认为他恒常示现各种成佛的事业并安住。如经部所说：世尊在无数劫之前就已经成佛，并且示现在此释迦族中出生。他们这样说。大圆满的口诀传承者说：这些对于众生的显现来说并没有冲突。但实际上，一切法都是无作者，本来就安住于成佛的自性中。由于没有证悟到这一点，各种各样的错觉显现，就像欲界的天人睡着了一样。虽然如此错乱，但由于其功德没有偏离实义，与众生的根器相符，三身的显现生起，并通过教法的门和乘的各种类别来示现，从而成办利益。他们这样说。也就是说，对于本来成佛和自身显现安住的状态，就像影子之于形体一样，对其产生了分别念。那么，这些如何合理呢？有些人像井底之蛙一样，将自己的观点引向合理的方向，并驳斥其他观点，这应该被理解为愚痴。实际上，佛陀的慈悲和事业的化现是不可思议的。由于众生各自的业和根器次第，显现是不可思议的。因此，应该理解为这些都没有冲突。接下来，关于如何宣说法性的方式有两种：如何宣说因乘的方式，以及如何宣说果咒乘的方式。第一，如何宣说因乘的方式是：了知能仁的十二行事业圆满是为利他。特别是，关于转法轮的事业是：能仁在二十九岁出家，三十五岁时现证圆满正等觉，七个星期
English
However, for bodhisattvas who have attained power, there is no contradiction. In reality, they are emanations from the mind of Samantabhadra. This is their view. Furthermore, according to the views of the teacher Chandrakirti and Kaldan Drakpa, this teacher had already become a Buddha countless eons ago. In this eon as well, he manifested the way of becoming a Buddha as the emanation Shakyamuni. Similarly, they believe that he constantly demonstrates various deeds of attaining enlightenment and abides. As stated in the Sutra: "The Bhagavan became a Buddha countless eons ago, and here he shows birth in the Shakya clan." They say this. The Great Perfection oral tradition practitioners say: These do not contradict the appearances of sentient beings. But in reality, all phenomena are without a maker, and naturally abide in the nature of enlightenment. Because this is not realized, various kinds of deluded displays arise, like a god of the desire realm falling asleep. Although deluded in this way, due to the qualities that do not deviate from the true meaning, in accordance with the faculties of sentient beings, the appearances of the three kayas arise, and through the doors of the teachings and the various categories of vehicles, they teach and accomplish benefit. They say this. That is, for what is naturally enlightened and the self-manifest abiding, like a shadow to a form, conceptualization arises about it. So, how are these reasonable? Some, like frogs in a well, draw their own views to what is reasonable and refute others, which should be understood as ignorance. In reality, the compassion of the Buddha and the manifestations of his deeds are inconceivable. Because the appearances are inconceivable due to the karma and faculties of sentient beings, it should be understood that none of these are contradictory. Next, there are two ways in which the nature of reality is taught: how the causal vehicle is taught, and how the resultant mantra vehicle is taught. First, how the causal vehicle is taught is: Knowing that the twelve deeds of the Thubpa (the capable one, i.e., Buddha) are perfected is for the benefit of others. In particular, regarding the deed of turning the wheel of Dharma: the Thubpa renounced the world at the age of twenty-nine, attained complete and perfect enlightenment at thirty-five, seven weeks
Chinese
起初没有说法，帝释天请求也没有允许，梵天请求后才允许，从而转了三次法轮。这三次法轮各有五个方面：地点、施主、时间、法轮、所说内容。第一个法轮的地点是瓦拉纳西，国王形护（或译为：具身）作施主，对五比丘等眷属，从春季中旬的初八成佛，到夏季初八之间说法，七年中差两个月没满时说法。所说内容是：随顺声闻二部，凡是对无我之法执著有自我的，承认胜义中存在，对四谛说了十二次。第二个法轮是中间法轮，无相法轮，地点是在王舍城或鹫峰山，国王法施作施主，对三类眷属，时间从四十二岁到五十四岁之间，十二年中说了般若波罗蜜多经，即广、中、略三种般若经，以及心要义的经，如般若心经等十三部小经。所说内容是：阐明了自性离戏的大乘中观见。第三个法轮是最后的法轮，真实义决定的法轮，地点是在广严城和国王胜军的园林等处，屋主给孤独等作施主，对喜欢各种乘的眷属，说了如《解深密经》等法，时间从五十四岁到八十二岁之间，二十八年中说法。所说内容是：阐明了大乘唯识的见解。其中，第一个法轮，是为了纠正众生对事物的执着，承认能取所取在胜义中存在，因此大乘行者不相信，成了争论之处。第二个法轮，因为说一切法无自性，声闻们产生怀疑，成了争论之处。第三个法轮，对有和无进行遮
English
Initially, the Dharma was not spoken. Indra requested, but it was not granted. Brahma requested, and it was granted, thus turning the wheel of Dharma three times. These three wheels of Dharma each have five aspects: place, patron, time, wheel, and subject matter. The first wheel of Dharma took place in Varanasi, with King Rupavat (or embodied) as the patron. To the assembly of the five good monks and others, from the eighth day of the middle spring month when enlightenment was attained, until the eighth day of the first summer month, the Dharma was taught. For seven years, minus two months, the Dharma was taught. The subject matter was in accordance with the two schools of Shravakas. Those who cling to the notion of self in the selfless Dharma were acknowledged to exist in the ultimate sense, and the Four Noble Truths were taught twelve times. The second wheel of Dharma is the intermediate wheel, the wheel of Dharma of no characteristics. The place was Rajagriha or Vulture Peak Mountain, with King Dharmadana as the patron. To the three types of assemblies, from the age of forty-two to fifty-four, for twelve years, the Prajnaparamita Sutras were taught, including the extensive, intermediate, and concise versions, as well as the essential meaning sutras, such as the Heart Sutra, and thirteen smaller texts. The subject matter was the clear exposition of the Madhyamaka view of the Great Vehicle, free from inherent nature and elaboration. The third and final wheel of Dharma is the wheel of Dharma of definitive meaning. The place was Vaishali and King Vijayakumara's garden, with householder Anathapindika and others as patrons. To the assembly that favored various vehicles, the Dharma was taught, including the Samdhinirmocana Sutra and others, from the age of fifty-four to eighty-two, for twenty-eight years. The subject matter was the clear exposition of the Yogacara view of the Great Vehicle. Among these, the first wheel of Dharma was to correct beings' attachment to things, acknowledging the existence of the grasper and the grasped in the ultimate sense. Therefore, the Mahayana practitioners did not believe it, and it became a point of contention. The second wheel of Dharma, because it taught that all phenomena are without inherent nature, caused doubt among the Shravakas and became a point of contention. The third wheel of Dharma refutes existence and non-existen
Chinese
现在确定一切法的体性之后，因为宣说一切法仅仅是心的显现方式，所以大家都相信，没有争论。 也就是，在《解深密经》中说：世尊最初在瓦拉纳西，为进入声闻乘的人们，开示了四圣谛的形态，转动了无人能转的法轮，那个法轮是至上的，是正直的，是争论之处。世尊从宣说一切法无自性开始，为进入大乘的人们，以宣说空性的形态，转动了第二次法轮。那个法轮不是至上的，是正直的，是争论的基础。世尊从宣说一切法无自性开始，也从最初存在开始，为进入大乘的人们，转动了具有善巧分别，具有非常稀有的第三次法轮，那个法轮不是至上的，是决定的意义，也不是努力之处。 这样转动三次法轮后，有些人说：转动三次法轮，是因为佛陀的一个声音，被不同根器的所化众生分别听到的缘故。《十万颂》中说：我没有说色法的真如之外的其他法，有些人听到的是色是空性，有些人听到的是色不是空性。 比如像用艾草熏香一样，一个声音让大家都听到。 这也没有矛盾，真实而言，佛陀没有显现色和声，因为是所化众生的清净显现，所以无论怎样做都没有矛盾。 第二，宣说密咒的方式有四种：色究竟天大乐处，天界，人间，非人界。 色究竟天大乐处是，在《幻化金刚》中说：完全舍弃清净种姓的，在色究竟天大乐处。 它的量是，在《世界安立》的色究竟天中说：是双倍非常超胜的。 这个地方的体性是：本体超越三边。
English
Now, having ascertained the nature of all phenomena, because it is proclaimed that all phenomena are merely the way the mind appears, everyone believes, and there is no dispute. That is, in the Sutra Unraveling the Thought, it says: The Blessed One, first in Varanasi, for those who have entered the Hearer Vehicle, showed the aspects of the Four Noble Truths, and turned the wheel of Dharma that no one else had turned. That wheel was supreme, upright, and a place of contention. The Blessed One, starting from the proclamation that all phenomena are without inherent existence, for those who have entered the Great Vehicle, in the form of proclaiming emptiness, turned the second wheel of Dharma. That wheel was not supreme, it was upright, and it became the basis of contention. The Blessed One, starting from the proclamation that all phenomena are without inherent existence, and also starting from the initial existence, for those who have entered the Great Vehicle, turned the third wheel of Dharma, which has skillful distinctions and is extremely wonderful. That wheel of Dharma is not supreme, it is the definitive meaning, and it is not a place of effort. Thus, after turning the wheel of Dharma three times in succession, some say that the three turnings of the wheel of Dharma are because a single sound of the Buddha is heard separately by disciples with different faculties. The Hundred Thousand Verses says: I have not spoken of anything other than the suchness of form, but some have heard that form is empty, and some have heard that form is not empty. For example, like fumigating with artemisia, a single sound makes everyone hear. There is no contradiction in that either, because in reality, the Buddha does not appear as form and sound, because it is the pure appearance of the disciples, so no matter what is done, there is no contradiction. Secondly, there are four ways in which the secret mantra is taught: the Great Akanishta Paradise, the realm of the gods, the human realm, and the realm of non-humans. The Great Akanishta Paradise is, as it says in the Magical Vajra: In the supreme place of the Great Akanishta, which has completely abandoned pure lineages. Its measure is, as it says in the Akanishta of the World Establishment: It is twice as excellent. The nature of this place is: the essence transcends the three extremes.