English
In order to subdue the arrogant, such as the kings of the world, of the Buddha Amitabha, and those who are bound by great pride, in the lotus land of Sukhavati, the crown of the head emanated as the red light king, named the Excellent Wheel-Turning King. As it is said. The Excellent King is an emanation, not an unawakened self-continuum, therefore it is a display of conduct. However, these do not realize that they are acting in accordance with the world. Measurement is not constant, stable, and unchanging. For example, the Thubwang also considered entering the womb of the mother Mayadevi, who was practicing fasting. If one does not rely on sexual intercourse, the father and mother are also unreasonable, and one cannot enter the womb, so how can one become a son? If sexual intercourse is practiced, the mother's fasting will be broken. If someone argues that these are also contradictory, what should be done? I (say): In the sutra of conforming to the world, it says: The bodies of the Tathagatas, although they do not rely on sexual intercourse, they appear as father and mother, and this is also conforming to the world. In accordance with this, these also conform to it. However, if there is a fault of having faith in the biographies of Buddhas and Bodhisattvas and excessive pure perception, please forgive me. Also, when explaining the origin of Rudra, it is said that the Thirty-three Trayastrimsa Heaven is the Tushita Heaven. Since the Tushita Heaven is not in the Thirty-three Heavens, even ordinary people in the world should understand. The answer to this is: In general, Tushita Heaven is in the Thirty-three Heavens, because Tushita Heaven and others are related and similar, so it is said. In addition, Tushita Heaven is a pure land of joy, delight, and Dharma-holding. According to the true meaning, Rudra cannot go there. When Rudra arrived at the Thirty-three Heavens in his own manifestation, he saw the holy White Umbrella Son of the Gods, and with evil thoughts, he took him into his arms, and the vision of turning him upside down appeared. That thought and action destroyed Rudra's merit, and he was quickly killed by the horse and pig. In the Guhyasamaja it says: The Buddhas of the three times, thinking of being killed by the enemy. Similarly, although the holy White Umbrella was not harmed, Rudra's own merit was harmed. For this reason, the Thirty-three Heavens are named Tushita Heaven. If there is a mistake in this naming.
Chinese
在怖畏金刚的灌顶中，说“三界之剑”，把金刚比作剑，会有过失吗？按照究竟的意义来说，如同天授和善贤等也是导师的化身一样，对于鲁扎，也可以做同样的区分。还有，从见到圣者白伞的法座开始，用怀抱紧紧搂住，抛弃娑婆世界，这样说。既然属于兜率天娑婆世界，却像是不知道娑婆世界一样，这样的想法的回答是：除了词语简略之外，是从娑婆世界的高处抛到低处的意思。例如，如同说：舍弃止禅，而修双运一样。另外，虽然谁都知道在兜率天娑婆世界，但是为了语句的流畅易懂而这样说，是没有矛盾的，如《亲友书》中说：有些人对于铁做的铜器。这样说，难道会说：如果是铁，怎么会是铜呢？这也是为了表达和容易理解而说的。这些也和那些一样。总的来说，对于唐卡等主要为了密咒而说的，如果把经部等各种直接和间接的证悟，像提图格和里格哲一样混合在一起，那么思考也无法穷尽，请稍微放松心情。还有，在国王无眼富有的章节中，说：我没有自在天的清净之眼。这样说了之后，紧接着说：国王为了取宝而去了，把商人们留在珍宝岛上。国王和船长两人乘坐一条小船去了，国王看到一座白色的山，问道：那是什么山？船长回答说是银山。之后又说看到了金山和琉璃山，这样说是说有眼睛。还有，紧接着又说珍宝把左眼弄瞎了，感觉像是随便写写。对于这个的回答是：像这种情况下的无眼，是因为需要的缘故而示现的化身，和现在的普通瞎子怎么一样呢？在佛陀的本生传中，给一个婆罗门瞎子眼睛，然后安上眼睛，眼睛就出现了等等，是不可思议的境界。现在一个人挖出眼睛，一个没有眼睛。
English
In the empowerment of Vajrabhairava, is there any fault in saying "the sword of the three realms," comparing the vajra to a sword? According to the ultimate meaning, just as Devadatta and Bhadra etc. are also emanations of the teacher, the same distinction can be made for Rudra. Also, it is said, "From seeing the Dharma seat of the holy White Umbrella, embracing tightly with arms, abandoning the Sahā world." Since it belongs to the Tuṣita Sahā world, it seems like not knowing the Sahā world. The answer to this thought is: apart from the brevity of the words, it means abandoning from the high place of the Sahā world to the low place. For example, it is like saying: abandon calm abiding and cultivate union. Furthermore, although everyone knows that it is in the Tuṣita Sahā world, there is no contradiction in saying it that way for the sake of fluent and easy-to-understand sentences, as it is said in the Letter to a Friend: "Some people say of a large copper vessel made of iron." Would one then say: "If it is iron, how can it be copper?" This is also said for the sake of expression and easy understanding. These are also the same as those. In general, for thangkas etc., which are mainly spoken for mantras, if one mixes the various direct and indirect realizations of sutras etc., like Ti Thug and Rigdre, then thinking cannot exhaust it, so please relax a little. Also, in the chapter of the King Without Eyes and Wealthy, it says: "I do not have the pure eye of Indra." After saying this, it immediately says: "The king went to get the jewel and left the merchants on the island of jewels. The king and the captain went in a small boat, and the king saw a white mountain and asked: 'What mountain is that?' The captain replied that it was a silver mountain. Then it also said that he saw a golden mountain and a lapis lazuli mountain," saying that he had eyes. Also, immediately after that, it says that the jewel blinded his left eye, so it feels like it was written randomly. The answer to this is: the eyelessness in such cases is an emanation manifested because of need, so how can it be the same as ordinary blind people nowadays? In the Jataka tales of the Buddha, giving eyes to a blind Brahmin and then attaching the eyes, the eyes appeared etc., are inconceivable states. Nowadays, one person gouges out their eyes, and one is without eyes.
Chinese
即使是到来的年老牧人也知道。以那个例子为理由，也诽谤佛陀的本生传吗，或者实际的回答是？首先国王没有眼睛，去取宝珠的时候，即使眼睛没有真正睁开，也因愿力和福德的力量，粗略的景象显现出来。如《唐书》所说：愿力之力的国王的视线中，粗略的景象稍微显现，看到山是白色的。下面说：取了宝珠祈祷后左眼睁开，与邬金见面后右眼睁开等等。因此，没有丝毫矛盾，因为是通过量成立的。再次，在第二十二品中，说：持藏老者扇柳枝。如果说持藏是随便什么人，那就错了。声闻持藏大德是世尊交付教法的人，是教法的主人。让他剃发，与阿难出家的方式不符。特别是说导师涅槃后八年邬金出现。国王在寒林五年，与阿难见面时，导师涅槃已经十八年了。持藏大德在导师涅槃后，当年进行了第一次结集，在鸟足山涅槃。感觉像是不懂的人在胡说八道。对于这个问题的回答是：一般来说，第二十二品是住在寒林的品，没有出家的内容，第二十六品是出家的品，当时是那样说的。其中，一般来说，有持藏大德，上增持藏，水龙持藏，伽耶持藏，十力持藏，持藏童子等等多种名称。不要认为只有持藏这一个。在第三次结集的时候，也有住在夏沃城的长老持藏大德和喇嘛等等的说法，布顿法源中也这样说了，不需要那么狭隘。如果说是持藏大德，让他剃发，阿难做亲教师也是没有理由不行的，导师在世的时候，居士
English
Even the old herders who come know it. Using that example as a reason, do you also slander the Buddha's Jataka tales, or is it an actual answer? First, the king had no eyes. When he went to retrieve the jewel, even though his eyes did not actually open, it is said that through the power of aspiration and merit, a rough appearance of the object became clear. As it says in the Tang Annals: 'Through the power of aspiration, in the king's sight, a rough appearance of the object became slightly clear. When he looked, the mountain appeared to be white.' Below it says: 'After taking the jewel and praying, the left eye opened. After meeting with Oddiyana, the right eye opened,' and so on. Therefore, there is not even a hair's breadth of contradiction, because it is established through valid cognition. Furthermore, in the twenty-second chapter, it says: 'The old Holder of the Hidden One fans the willow branch.' If you say that the Holder of the Hidden One is just anyone, that is wrong. The great Shravaka Holder of the Hidden One is the one to whom the Bhagavan entrusted the teachings, the master of the teachings. Having him shave his head is inconsistent with the way Ananda went forth. In particular, it is said that Oddiyana appeared eight years after the Teacher's passing into nirvana. The king spent five years in the Cool Grove, so when he met Ananda, it had been eighteen years since the Teacher's passing into nirvana. The great Holder of the Hidden One, after the Teacher's passing into nirvana, held the first council that year and passed into nirvana on Vulture Peak. It seems like someone who doesn't know the story is talking nonsense. The answer to that is: In general, the twenty-second chapter is the chapter on residing in the Cool Grove, so there is no mention of going forth. The twenty-sixth chapter is the chapter on going forth, and that is how it is said at that time. Among them, in general, there are many names such as the great Holder of the Hidden One, Upper Increasing Holder of the Hidden One, Water Dragon Holder of the Hidden One, Gaya Holder of the Hidden One, Ten Powers Holder of the Hidden One, Holder of the Hidden One with a Child, and so on. There is no need to think that there is only one Holder of the Hidden One. Also, at the time of the Third Council, it is said that there were the Elder Holder of the Hidden One and lamas residing in the city of Shravasti, as it is explained in the Buton's History of Dharma, so there is no need to be so narrow-minded. Even if he is the great Holder of the Hidden One, there is no reason why he cannot have his head shaved and Ananda act as the preceptor, because when the Teacher was alive, the householder
Chinese
当具光在一百二十岁时出家，由于声闻有四种不了解之处，具光不了解解脱的种子，因此没有声闻能让他出家，他哭了。导师观察谁能调伏他，看到莫嘎拉之子能够调伏他。声闻所应调伏的众生，佛陀不能调伏；佛陀所应调伏的众生，声闻不能调伏，因此导师做了类似请求的事情。莫嘎拉已经出家，难道教法的导师不让莫嘎拉出家，说莫嘎拉出家不合适吗？唐书中只说了老年的光增，没有明确说明是王位继承者光增。阿难的声闻众中，怎么能确定没有年老名叫光增的人呢？如果像这样封闭起来，知识就会被限制。请不要为难桑普巴的人。如果完全执着于年份不符的邪见，那也确实如此。然而，圆满正觉者的事业是，将劫转化为瞬间，将瞬间转化为劫等等，小孩子怎么能衡量天空呢？此外，在计算导师的逝世年份时，经部和各位智者的说法有很多不同，不符之处很多，您应该很清楚，请像对待那些一样看待这件事。༈。再说，命名为释迦狮子，这也是导师名号的一种༴ 即使成佛了༴ 在那之后出家༴ 从导师的名字中取名也是，一个疑惑之处。对于这个问题回答是：那么现在格鲁派的寺院中，也有很多衮噶坚赞和洛桑扎巴等各自的尊者所取的名字。一般来说，即使是普通人，也有很多取名为囊波桑杰、仲巴桑杰的，名字结尾有所限制的习惯。谁能阻止世俗的说法，说这是不行的呢？༈。此时，莲花生大师就像佛陀本身一样，因此非常适合取名为释迦狮子。还有，佛陀的名号中也有释迦王，因此，释迦族的执政者们也应该名字相同。
English
When Dpal skyes was one hundred and twenty years old and became a monk, because the Shravakas had four things they did not understand, Dpal skyes did not understand the seed of liberation, so no Shravaka could ordain him, and he cried. The Teacher observed who could subdue him and saw that the son of Maudgalyayana could subdue him. The beings to be subdued by the Shravakas cannot be subdued by the Buddha; the beings to be subdued by the Buddha cannot be subdued by the Shravakas, so the Teacher did something like making a request. Maudgalyayana has already become a monk, wouldn't the Teacher, the master of the teachings, not allow Maudgalyayana to become a monk, saying that it is not appropriate for Maudgalyayana to become a monk? The Tang Dynasty book only mentions the elderly 'Od srungs, but there is no clear statement that he was the regent 'Od srungs. Among Ananda's Shravaka assembly, how can it be certain that there was no old person named 'Od srungs? If it is closed off like this, knowledge will be limited. Please do not make things difficult for the Sangphu people. If you completely cling to the wrong view that the years do not match, then that is indeed the case. However, the deeds of the fully enlightened Buddhas are to transform kalpas into moments and moments into kalpas, etc., so how can a child measure the sky? Furthermore, when calculating the year of the Teacher's passing, there are many different systems of Sutras and Tantras and individual scholars, and there seem to be many discrepancies, which you should be well aware of, so please regard it in the same way. ༈. Furthermore, the naming of Shakya Simha is also a category of the Teacher's names ༴ Even after becoming a Buddha ༴ Becoming a monk after that ༴ Taking a name from the Teacher's name is also, a place of doubt. The answer to this is: Well, nowadays in the Gelug monasteries, there are many names given by the respective venerable ones such as Kunga Gyaltsen and Lobsang Drakpa. In general, even ordinary people often have names like Nangpo Sangye and Drongba Sangye, with a habit of limiting the ending of names. Who can stop the worldly saying that this is not allowed? ༈. At this time, the great Orgyen is like the Buddha himself, so it is very appropriate to be named Shakya Simha. Also, among the names of the Buddha, there is also Shakya King, therefore, the rulers of the Shakya clan should also have the same name.