Chinese
因此从中领悟。如是。那么对于具有理智的人们来说，导师释迦牟尼佛本身，身是同一个，成佛的方式和意愿不一致，这是怎么回事呢？如果心中产生不适也是有可能的。那么，这些道理的合理之处在哪里呢？在于根据众生根器上中下的差别，以及所化众生各自的根器和机缘而施教。佛的身体、语言、意念的秘密是不可思议、难以置信的庄严法轮。慈悲和事业的化现是不可思议的庄严法轮，调伏的众生有上中下三种。众生各自的业和福报相适应，按照根器的顺序，对什么人应该如何调伏就如何施教。因此，对任何众生来说，乘的次第都是真实的，没有矛盾，应该像天空的幻化一样理解。对于那些心胸狭窄、固执己见、把自己的观点视为恒常不变、抓住不放，而没有领悟到真实意图的人来说，应该像大海中的海龟和井底之蛙一样理解。 第二，关于导师如何宣说圣法，圣法也有两种：一是因乘，即如何宣说因的法门；二是果乘，即如何宣说密咒的法门。首先，关于如何宣说因乘，十二事业是如何产生的，因为这里文字太多，所以省略。应该像《广大游舞》、《现观庄严论》、《律藏》中所说的那样，容易理解。特别是关于转法轮，导师在二十九岁时离开王宫出家，三十五岁时在仲春月八日证得圆满正等觉，从夏月初八的晚上开始，连续七周没有说法。为什么没有说法呢？第一周，他证得了法身无二，安住于此境界。第二周，他坐在菩提树下，从十地菩萨的阶段到金刚座上成佛之间，一直处于禅定之中。第三周，他从狮子座的草垫上起身
English
Thus, understanding arises from this. So it is. Now, for those with intellect, the teacher Shakyamuni Buddha himself, though the body is the same, the manner of attaining Buddhahood and the desires being inconsistent, how could this be? It is possible that discomfort may arise in the mind. So, where is the justification for these reasons? It lies in teaching according to the differences in the faculties of beings—superior, middling, and inferior—and in accordance with the individual opportunities and inclinations of those to be tamed. The body, speech, and mind secrets of the Buddha are inconceivable, unbearable, and the wheel of adornment. The manifestations of compassion and activity are inconceivable, the wheel of adornment, and the beings to be tamed are of three types: superior, middling, and inferior. Suited to the individual karma and fortune of sentient beings, according to the order of faculties, teaching whatever is appropriate for whomever to be tamed. Therefore, for any of these, the sequence of vehicles is true and without contradiction; it should be understood like the illusion of the sky. Those who are narrow-minded, biased, and consider their own views as constant, permanent, and fixed, and who have not grasped the meaning of the essence, should be understood like the sea turtle in the ocean and the frog in the well. Secondly, regarding how the teacher speaks of the sacred Dharma, there are also two types of sacred Dharma: the causal vehicle, i.e., how the causal teachings are expounded, and the resultant vehicle, i.e., how the secret mantra teachings are expounded. First, regarding how the causal vehicle is expounded, the twelve deeds, how they arose, are omitted here due to the fear of too many words. It should be understood as it is easily understood from the Extensive Play, Manifest Enlightenment, and the Vinaya texts. Specifically, regarding the turning of the wheel of Dharma, the Powerful Sage himself, at the age of twenty-nine, left the palace and renounced the world. At the age of thirty-five, on the eighth day of the middle spring month, he attained perfect and complete enlightenment. From the evening of the eighth day of the first summer month, he did not teach for seven weeks. What was the reason for not teaching? In the first week, he attained the non-duality of the Dharmakaya and remained in that state of equipoise. In the second week, he sat under the Bodhi tree, and from the stage of the tenth-level Bodhisattva to the attainment of Buddhahood on the Vajra seat, he remained in meditation. In the third week, he arose from the lion throne's grass mat
Chinese
以足触及三千大千世界之边际，成就自己的所化和净土。第四次是行走至四方边际的海洋之中。第五次是前往龙王降伏之处，龙域中升起巨大的风暴，众龙以蛇身缠绕佛身，为佛身遮蔽风暴和尘土，那些恶毒者也以身体感受到了前所未有的殊胜安乐。第六次是在榕树和广大等树前，安住于诸法平等性之三摩地。第七个七天，在名为解脱树的树林中，安住于诸法于三世解脱之三摩地。当时，名为嘎衮桑波和诺吾桑波的两位商人，驱赶着聪明的马和有智慧的象，从外海取回珍宝后返回，马和大象在解脱树林中绕行停留，进入该树林后，遇到了成佛不久的导师。在那里请求佛法，但未被允许，这样说道：我于何时获得忍位之时，燃灯佛为我授记，对于无边世界的一切众生皆有慈悲，即使他人祈请，我亦不讲。这样说道。又再三请求，最后请求说，在我们未到达家乡之前，请赐予我们没有障碍且吉祥的佛法，佛陀开示了首先宣说了吉祥经。那位商人也被授记未来将成为名为蜜蜂出现的佛陀。之后心想，我所证悟的如此之法，即使向他人宣说，也不会理解和受益，因此打算向苦行之子拉巴究和工巧之子拉巴彭宣说，寻找他们二人，一人已死七天，一人已死三天，也做出了似乎沮丧的样子，说道：那是不好的，这样说道。那二人理解了我的教法之义，成为了所化之器而死去，那是那二人所造的罪
English
He touched the edge of the tri-chiliocosm with his feet, accomplishing his disciples and pure lands. The fourth time, he walked to the edge of the four directions, into the ocean. The fifth time, he went to the place where the dragon king was subdued. A great storm arose in the dragon realm, and the dragons coiled around the Buddha's body in the form of snakes, shielding his body from the storm and dust. Even those malicious beings experienced unprecedented bliss with their bodies. The sixth time, he remained in the samadhi of the equality of all dharmas in front of the Nyagrodha tree and the vast trees. For the seventh week, in the grove of the tree called 'Liberation Tree,' he remained in the samadhi of the liberation of all dharmas in the three times. At that time, two merchants named Gagon Sangpo and Norbu Sangpo, driving intelligent horses and wise elephants, returned after taking precious jewels from the outer sea. The horses and elephants circled and stayed in the grove of the Liberation Tree, and upon entering the grove, they met the teacher who had recently become enlightened. There, they requested the Dharma, but it was not granted. He said, 'When I obtained the stage of forbearance, the Buddha Dipamkara prophesied to me. I have compassion for all beings in the infinite worlds, but even if others request, I will not speak.' He said this. Again and again, they requested, and finally requested, 'Before we reach our homeland, please grant us a Dharma that is without obstacles and auspicious.' The Buddha first taught the Mangala Sutta. That merchant was also prophesied to become a Buddha named 'Honey-Appearing' in the future. Then he thought, 'Even if I teach this Dharma that I have realized to others, they will not understand or benefit from it.' Therefore, he intended to teach it to Lhagpa Chö, the son of an ascetic, and Lhagpa Pung, the son of an artisan. He searched for them, but one had died seven days ago, and the other had died three days ago. He also appeared to be discouraged, saying, 'That is not good.' He said, 'Those two understood the meaning of my teachings, became vessels for being tamed, and died. That is the sin created by those two.'
Chinese
导师玛瑞，那是极其，丢弃玛德索。如是说。又，从《现观庄严经》中说，那二者未死之前，与能仁辩论，也说如同宣说义理的导师。之后，（佛陀）心想：对我恩德最大的是释迦族，想向他们宣说，于是前往，但释迦族调伏的时机尚未成熟，因此这样说：义成（悉达多）成佛是不真实的，纳拉达加的苦行不死是稀奇事。现在从苦行处返回想去王宫，喝了母牛的奶，不应该混淆种姓，不要请求佛法，不要亲近和恭敬。这样制定了法律。在那里，导师心想：以对释迦族的慈悲和沮丧的方式返回，在菩提树下调整身姿，安住于名为“大智慧嬉戏狮子奋迅”的等持中。那时，（佛陀）心想：我所证悟的意义非常深奥、精微和明智，无论向谁宣说，都不会理解，所以我独自一人住在森林里，有一次在过去的时间里，用舍利利益众生，作为积累福德的所依。想到这里，说了这段偈颂：深奥且离戏，光明无为法，如甘露般的法，我已获得。无论向谁宣说，都不会理解，不语独自在森林中修习。如是说。声音传到了梵天界。听到这个声音，梵天生起了意念：我曾在贤劫中发愿，一千零二尊佛陀将转法轮。哎玛吙，导师降临世间真是稀有。心想之后，前往世尊处，这样祈请道：哎玛吙！圆满成就大智慧的坛城，向十方放射光芒，以智慧的光芒开启智慧之门。雄辩的狮子今天安住于舍弃。这样祈请，但世尊没有允许，什么也没说。又这样祈请道：在摩揭陀国，以前的佛法，与不净的污垢之物有关联。请您开启甘露之门，调伏的众
English
The teacher Mare, that is extremely, discarded Madeso. Thus it was said. Also, from the Sutra of Manifest Enlightenment, it is said that before those two died, they debated with the Able One, and it was also said that he became like a teacher who expounds the meaning. Then, (the Buddha) thought: The Shakyas are the most kind to me, thinking of teaching them, he went, but the time for taming the Shakyas had not yet arrived, so he said this: Siddhartha's enlightenment is not true, it is strange that Naradaja's asceticism did not die. Now, returning from asceticism, he wants to go to the palace, having drunk cow's milk, he should not confuse the lineage, do not ask for the Dharma, do not approach and respect him. Thus the law was established. There, the teacher thought: With compassion and frustration towards the Shakyas, he returned, adjusted his posture under the Bodhi tree, and dwelt in the Samadhi called "Great Wisdom Play Lion's Arrogance". At that time, (the Buddha) thought: The meaning I have realized is very profound, subtle and wise, no matter who I teach it to, they will not understand, so I will live alone in the forest, and once in the past, I will benefit sentient beings with relics, and make it a support for accumulating merit. Thinking this, he spoke this verse: Profound and free from elaboration, luminous unconditioned, like nectar Dharma, I have found. No matter who I teach it to, they will not understand, I will practice silently alone in the forest. Thus it was said. The sound spread to the Brahma realm. Hearing this sound, Brahma arose with the thought: I have vowed in this fortunate aeon that one thousand and two Buddhas will turn the wheel of Dharma. Emaho, it is rare that the teacher has come into the world. After thinking this, he went to the Blessed One and prayed like this: Emaho! Perfectly accomplish the mandala of great wisdom, radiate light in the ten directions, and open the door of wisdom with the light of wisdom. The eloquent lion is dwelling in equanimity today. Thus he prayed, but the Blessed One did not allow it, and said nothing. Again, he prayed like this: In this country of Magadha, the previous Dharma was associated with impure and defiled substances. Please open the door of nectar, the trainable
Chinese
请为我宣说无垢之理！ 如是请问后，世尊如此答复： 梵天，我所证悟的一切， 乃是断除烦恼，毫不费力而证得之果。 此法为世间贪欲所障蔽， 故难以轻易证悟。 此乃背离世间常轨之行， 深奥且极难理解。 为贪欲所蔽，为黑暗所遮， 故众生难以得见。 如是说完，便未应允。 之后，天界之主帝释天也来到佛前，以头面礼敬佛足，并请示道： 犹如满月脱离罗睺之蚀， 祈愿您之心从烦恼中解脱， 祈愿您获得战胜魔军之胜利。 祈愿您为黑暗的世界带来智慧之光。 弟子虽已尽力祈请， 然仍恳请您以大悲心宣说佛法。 如是请问，世尊亦未应允。 世尊再次对梵天说道： 众生皆对梵天具足信心， 若梵天祈请，则可转法轮。 众多有情将渴求菩萨之法， 故请梵天祈请宣说殊胜离垢之法。 世尊如是说。 梵天禀告道： 世尊，世间有众多根器迟钝者， 亦有众多根器中等者， 亦有根器 श्रेष्ठ 者。 为利益彼等，恳请您三转法轮。 如是请问。 尔时，从东方世界的佛土中， 为了劝请佛陀转法轮， 出现了一位名为“转法轮”的菩萨， 他将一个具有千辐的金轮献给梵天， 然后两人一同祈请。 此时，世尊似乎并未作任何回应。 如此两次祈请之方式，乃是名称上的差别。 或者，这二者，梵天乃是千佛之劝请者， 另一位则是劝请十方三世诸佛转法轮者。 世尊应允转法轮。 尔时，世尊心想：我最初应调伏谁呢？ 如是思惟并入定时， 知晓最初应调伏五贤善部。 于是，世尊从南方前往北方，朝向波罗奈城的五贤善部走去。 在其身后，有五百名外道追随者， 当他在南方与向右行进之人相遇时， 彼等心中所想的是……