Chinese
将会出现。第五次会面时，我说：“我不是胎生，而是化生。国王是胎生，所以我更大。” 这样说之后，（有人反驳说）仅仅因为是化生就更殊胜的话，那么地狱和饿鬼也会更殊胜。又说：“三世佛都经历胎门，无数劫中积累福德。” 这样，一生中成佛的佛陀，比无数劫中积累资粮的佛陀更殊胜，那么这两者肯定有快慢的差别。对于已经成佛的佛陀，没有更殊胜或不殊胜的差别。对于这些的回答是：胎生和化生两种，从调伏对象的角度来看，有时胎生更殊胜，有时化生更殊胜等，经典中没有禁止这样说。这里是为了调伏西藏的恶鬼凶神等，考虑到那些化生没有意识到，胎生无法调伏，所以才说化生更殊胜。比如，导师圣天为了调伏外道女仆而化生一样。而且，也不能断定所有地狱和饿鬼都是化生，因为经典中说，有些饿鬼是游荡在空中的大力鬼神、魔王等，他们有种姓父母等，而且理智也证明了这一点。还有，一生中成佛的佛陀比无数劫中积累资粮的佛陀更殊胜，这不是指一般情况，而是从两种道路的行道方式的角度，说明了这两种成佛方式的区别。第六，外面说声闻乘有九个次第，其中有很多不合理之处。对于这个的回答是：一般说声闻等有九个乘的次第，但不是说声闻本身就有九个乘。像这样，九乘的合理性、数量确定等，如果结合经典和理智可以详细说明，但现在是辩论的时候，不是讲解的时候，因为不合时宜，会变成泄密，所以暂时搁置。其次，堪布您自己在自己的必要事项的第一点中说：“在极乐世界，昼夜的名字也听不到，寻找也找不到。” 这样说了没有昼夜的说法，但在那一章的下面一点又说：“清净的莲花……”
English
will appear. ༈ During the fifth encounter, I said, "I am not born from a womb, but miraculously born. The king is born from a womb, so I am greater." After saying this, (someone retorted) that if being miraculously born is superior, then hell-beings and pretas would also be superior. Also, it is said, "The Buddhas of the three times pass through the womb-door, accumulating merit for countless aeons." Thus, a Buddha who attains enlightenment in one lifetime is said to be superior to a Buddha who accumulates merit for countless aeons, so there must be a difference in speed between the two. For a Buddha who has already attained enlightenment, there is no difference of being superior or not. The answer to these is: The two, womb-born and miraculously born, from the perspective of the field to be tamed, sometimes the womb-born is superior, and sometimes the miraculously born is superior, etc., and there is no prohibition against saying so in the scriptures. Here, it is for the purpose of taming the evil spirits and demons of Tibet, considering that those miraculously born are not aware, and the womb-born cannot tame them, so it is said that the miraculously born are superior. For example, the master Aryadeva appeared as miraculously born in order to tame the heretical female servant. Moreover, it cannot be determined that all hell-beings and pretas are miraculously born, because the scriptures say that some pretas are powerful spirits wandering in the sky, demon kings, etc., who have lineage, parents, etc., and reason also proves this. Also, it is not that a Buddha who attains enlightenment in one lifetime is superior to a Buddha who accumulates merit for countless aeons. In general, it is only from the perspective of the way of practicing the two paths that the distinction between the two ways of attaining enlightenment is explained. Sixth, it is said that there are many unreasonable things in the explanation of the nine stages of the Hearer Vehicle. The answer to this is: In general, it is said that there are nine stages of vehicles, including the Hearer Vehicle, etc., but it is not said that the Hearer Vehicle itself has nine vehicles. In this way, the rationality, numerical certainty, etc. of the nine vehicles can be explained in detail if combined with scripture and reason, but now is the time for debate, not the time for explanation, because it is not appropriate, it will become a disclosure of secrets, so it is temporarily put aside. Secondly, the Abbot himself said in the first point of his own necessities: "In Sukhavati, even the names of day and night cannot be heard, and cannot be found by searching." Having said that there is no mention of day and night, but a little below in that chapter it says: "The pure lotus flower..."
Chinese
对于您，日夜恒常地受持守护。猴年春季首月一日，似乎忘记了所说的日夜。对于这个问题，很难说谁会忘记。一般来说，极乐世界的庄严布置已经在最初略微提到了，所以已经涵盖了。特别地，关于日夜的区分，对于人们来说，日夜是这样显现的。对于天神来说，《阿毗达磨》中没有日出日落等日夜，但也有关于是否想睡觉等日夜差别的说法。此外，在《律藏》中说：“在王舍城有一位非常好的施主”，说的是一位外道的施主，当他的妻子怀孕时，看到了世尊前往那个方向，于是祈请道：“我的这个侍女会生儿子还是女儿？”世尊回答说：“会生儿子，他会种族显赫，享受天人和人间的安乐，然后在我的教法中出家，成为阿罗汉。”听到这些话后，裸体外道因为精通占卜，虽然知道会这样发生，但却颠倒地说，迷惑了施主，给他的妻子施用非药之物，进行涂抹和按摩，但由于众生最后有的力量，没有死去。最后，杀死了妻子，假装死去，将尸体运到墓地焚烧时，剖开了没有烧焦的肚脐附近，从莲花的中心生出了一个孩子。虽然导师说“抱起来”，但由于父亲是外道，所以没有抱。年轻的医师抱走了他，由有形的心髓养育。长大后，父亲去世，孩子占据了火生者的家。正如佛陀所预言的那样，他享受了人间的荣耀。有一次，洗澡用的布被风吹走，落在了国王的屋顶上，被误认为是天神的衣服，知道是火生者的。因此，他答应向国王展示他的家。当国王被邀请到家中时，国王问内外之间的女仆是否是妻子，回答说是女仆。在中间的门内，在青金石的底座上，装饰着各种各样的图画，国王误以为是水。当妻子向国王行礼时，国王的衣服上闻到了烟味，流下了眼泪。像这样
English
For you, may you constantly uphold and protect day and night. On the first day of the first month of spring in the Year of the Monkey, it seems that you have forgotten what was said about day and night. Regarding this question, it is difficult to say who would forget. Generally, the glorious arrangement of Sukhavati has already been mentioned slightly at the beginning, so it is covered. Specifically, regarding the distinction between day and night, for people, day and night appear in this way. For the gods, in the Abhidharma, there are no days and nights like sunrise and sunset for the gods, but there are also statements about the difference between day and night, such as whether one feels sleepy or not. Furthermore, in the Vinaya Sutra, it says, "In Rajagriha, there was a very good householder," referring to a non-Buddhist benefactor. When his wife became pregnant, she saw the Bhagavan going in that direction and requested, "Will this attendant of mine give birth to a son or a daughter?" The Blessed One replied, "She will give birth to a son, who will be of noble lineage, enjoy the bliss of gods and humans, and then renounce in my teachings and become an Arhat." Hearing these words, the naked ascetic, being skilled in divination, although he knew that this would happen, perversely spoke, deceiving the householder, giving his wife non-medicinal substances, applying and massaging them, but due to the power of the last existence of sentient beings, she did not die. In the end, he killed his wife, pretended she was dead, and when the corpse was carried to the cemetery for cremation, he cut open the area near the navel that had not been burned, and a boy was born from the heart of a lotus. Although the Teacher said, "Pick him up," because the father was a non-Buddhist, he did not pick him up. The young physician picked him up and raised him with tangible essence. When he grew up, the father died, and the boy took possession of the house of the Fire-born. As the Buddha had prophesied, he enjoyed human glory. Once, a bathing cloth was carried away by the wind and fell on the roof of the king's palace, mistaken for the clothes of a god, and it was known to be the Fire-born's. Therefore, he promised to show the king his house. When the king was invited to the house, the king asked if the maids inside and outside were wives, and they replied that they were maids. Inside the middle door, on a base of lapis lazuli, were various kinds of drawings, and the king mistook it for water. When the wife bowed to the king, the king's clothes smelled of smoke, and tears fell. Like this
Chinese
因为儿子的去世而悲痛，在梅生的家中已经过了七天，国王却觉得只过了一天。大臣们劝说后，阿阇世王去迎接父亲。国王问儿子：你连一天的事情都不做吗？阿阇世回答说：已经过了七天了。国王对阿阇世说：七天了吗？是的。这样才知道。梅生说：从花朵的开放和闭合，以及宝珠的光芒和鸟鸣的声音可以知道。这样说的。梅生最终皈依并出家，获得阿罗汉果等，如广说中所述。这其中有必要说明的是，如果普通神灵的力量也有这样的昼夜区分，那么极乐世界是化身净土，没有恒常不变的昼夜之说。这里所说的昼夜轮值，是指轮流守护花朵，用与人间相似的词语来衡量。例如，印度没有“天授”这样的说法，但译师们为了表达意义，将伟大的国王翻译为“天授”。像这样产生错误的理解，是因为听闻偏颇所致。如果能像大海一样广博地闻思，就能从狭隘的知识束缚中解脱出来，远离争论的臆测。༈ 另外，从莲花上化生，找不到其他出生的名称，说明没有其他的出生方式。在下一章节中说：有成千上万的妃子，却没有一个儿子。似乎在说转轮王的妃子应该有儿子，让人觉得好像有胎生。对此的回答是，一般来说，极乐世界没有胎生，只有化生。但在这里，为了显示国王善妙的供养方式和儿子所做的事情等原因，以及成千上万的妃子没有儿子等情况，是为了显示稀有。为了调伏傲慢的众生，阿弥陀佛从头顶放出红色光芒化现。唐书中说：那个净土的
English
Grieving over the death of his son, even though seven days had passed in Me-sheng's house, the king felt as if only one day had passed. After the ministers persuaded him, King Ajatasatru went to welcome his father. The king asked his son: Do you not even do the work of one day? Ajatasatru replied: Seven days have passed. The king said to Ajatasatru: Seven days? Yes. Thus he knew. Me-sheng said: It can be known from the opening and closing of flowers, the radiance of jewels, and whether birds sing or not. Thus he said. Me-sheng eventually took refuge and became a monk, attaining Arhatship, etc., as described in detail. There is a need to explain this: if even the power of ordinary deities has such a distinction of day and night, then the Land of Bliss is a manifested pure land, and there is no talk of constant and unchanging day and night. The term 'day and night shifts' here refers to guarding the flowers in shifts, measured by words similar to those of the human realm. For example, in India, there is no term like 'heaven-sent,' but translators, in order to express the meaning, translate a great king as 'heaven-sent.' Such erroneous understandings arise because of biased hearing. If one were to engage in hearing and thinking as vast as the ocean, one could be liberated from the bonds of narrow knowledge and be free from the speculations of debate. ༈ Furthermore, being born miraculously from a lotus, no other name for birth can be found, indicating that there is no other mode of birth. In the next chapter, it says: There are thousands of consorts, but not a single son. It seems to say that the consort of a Chakravartin king should have a son, making it seem as if there is a womb-born being. The answer to this is that, generally, in the Land of Bliss, there is no womb-birth, only miraculous birth. But here, in order to show the manner of King Good's offerings and the deeds of his son, etc., and the fact that thousands of consorts have no son, etc., is to show rarity. In order to subdue arrogant beings, Amitabha Buddha emanates red light from the crown of his head. The Tang Dynasty records say: That pure land's
Chinese
为了调伏如来无量光，世间国王等傲慢者，以及骄慢心强者，在莲花极乐世界中，头顶幻化成红色光芒之王，名为转轮圣王贤善，如是宣说。圣王贤善乃是幻化，并非未证悟的自续者，因此是示现行为。然而，这些没有领悟到是随顺世间的行为。衡量并非恒常稳固不变。例如，世尊也认为进入了母亲幻化女修持斋戒的子宫。如果不依赖性行为，父母也不合理，也无法进入子宫，又怎么会成为儿子呢？如果行性行为，母亲的斋戒就会破损。如果有人反驳说这些也相违，那该怎么办呢？我（说）：在随顺世间的经中说：如来之身，虽不依赖性行为，却示现为父母，这也是随顺世间。与此相符，这些也与此相符吧。然而，如果对佛菩萨的传记产生信心和过度的清净观的过失，请您宽恕我。又在讲述鲁扎的来历时，说三十三天兜率天。既然兜率天不在三十三天中，世间普通人也应该明白。对此的回答是：一般来说，兜率天在三十三天中，因为兜率天等是关联相似的，所以这样说。另外，兜率天是喜悦、欢喜、持法的净土。按照真实义来说，鲁扎无法去那里，当鲁扎在自己的显现中到达三十三天时，看到了圣洁的白伞盖天子，并以恶念将其抱在怀里，使其颠倒的景象显现。那个想法和行为摧毁了鲁扎的福德，并迅速被马和猪所杀。在《密集金刚》中说：三世诸佛，想到被敌人所杀。与之相似，虽然没有损害圣洁的白伞盖，但损害了鲁扎自己的福德。基于这个原因，三十三天被冠以兜率天的名称。如果这个命名有错。