佛祖歷代通載 7.112

7.112

諸服其道者。則剃落髮須釋累辭家。結師資遵律度。相與和居治心修淨。行乞以自給。謂之沙門。或曰桑門。亦聲相近也。其根業各差。謂之三乘。聲聞緣覺及以大乘。取其可乘運以至道為名也。上根者以修六度進萬行。整度億流彌歷長遠。登覺境而號為佛也。本號釋迦文。此譯能仁。謂德充道備戡濟萬物也。降於天竺迦維羅衛國王之子。於四月八日從母右脇而出。姿相超異三十二種。天降嘉瑞亦三十二而應之。以二月十五日而入涅槃。此云滅度。或言常樂我淨。明無遷謝及苦累也。又云。諸佛有二義。一者真實。謂至極之體妙絕拘累不得以方處期。不可以形量限。有感斯應體常湛然。二者權應。謂和光六道同塵萬類。生滅隨時脩短應物。形由感生體非實有。權形雖謝真體不遷。但時無妙感。故莫得常見耳。斯則明佛生非實生滅非實滅也。

All those who practice its Way shave their hair and beard, cast off entanglements and leave home, establish the relationship of master and disciple, abide by the rules of the Vinaya, dwell together in harmony, regulate their minds and cultivate purity, and practice begging to support themselves; they are called śramaṇas, or *sangmen*, the sounds also being close. Their capacities and karma differ, which are called the Three Vehicles: Hearers, Solitary Realizers, and the Great Vehicle, taking their name from their ability to convey one to the Way. Those of superior capacity cultivate the six perfections and advance the myriad practices, rescuing countless streams [of beings] through immense spans of time, ascending to the realm of awakening and being designated as Buddhas. Originally styled Śākyamuni, this translates as 'Capable of Benevolence', meaning that his virtue is full, his realization of the Way complete, and he can deliver all things. Descending as the son of the king of the realm of Kapilavastu in Tianzhu, he emerged from his mother's right flank on the eighth day of the fourth month. His physical appearance was extraordinary, with thirty-two marks, and thirty-two auspicious signs from heaven also corresponded to them. On the fifteenth day of the second month, he entered nirvāṇa, which is translated as 'extinction and crossing over', or stated as 'permanence, bliss, self, and purity', clarifying that there is no passing away or suffering and burden. Furthermore, it is said: All Buddhas have two aspects. The first is the real, meaning the supreme essence, wonderfully transcending constraints and entanglements, which cannot be bounded by spatial location nor limited by physical dimensions; responding to whatever stimulates it, its essence is constantly serene. The second is the provisional response, meaning harmonizing its light with the six destinies and sharing the dust with all beings, its birth and extinction following the times, its longevity responding to beings. Its physical form arises from resonance and its essence is not truly existent. Though the provisional form passes away, the true essence does not shift. It is only because the times lack wondrous resonance that it cannot constantly be seen. This explains that the Buddha's birth is not a real birth, and his extinction is not a real extinction.