Chinese
于是（他）被劝退了。魔王梦见吉祥的宝瓶坠落，胜幢倒塌等一百零八种梦兆，观察后，得知菩萨将要成佛，便来到金刚座，说道：你成佛的时机尚未成熟。菩萨说道：我于无数劫中圆满了二资粮，成佛的时机已到，你仅仅做了一点供养就成了魔王，看看吧。魔说道：我在这里没有做过任何供养。你就是我所做之事的见证人。你在这里没有证人，说了也是没有证人，注定失败。菩萨说道：此地是众生的依处，无论有无因缘，远近亲疏，此地今日请你做我的见证。刚说完，土地女神说道：这位善男子为了圆满众多资粮，我能数清大地的微尘，却无法数清他布施给有情众生的头和肢体的数量。魔王羞愧地回到自己的住所，率领百亿军队，向菩萨降下巨大的兵器之雨。如《现观庄严论》所说：一个头，两个头，三个头，乃至千个头，极其众多。当时，（菩萨）安住于慈爱的禅定中，兵器之雨变成了鲜花之雨，不悦耳的声音变成了美妙的歌声。天神说道：以慈爱的力量调伏了魔的势力，投掷的兵器变成了鲜花。释迦王通达缘起之法，见到诸法无自性，与虚空般的空性之心相应，因此无法被邪恶之徒及其军队所击败。此外，魔女们也来诱惑，但都变成了老妇，向菩萨忏悔。成佛：之后，安住于金刚喻定的禅定中，黎明将近，证得了知尽和知不生的禅定，并
English
Then (he) was dissuaded. The King of Demons dreamed of one hundred and eight omens, such as the falling of the auspicious vase and the collapse of the victory banner. After observing them, he knew that the Bodhisattva was about to attain Buddhahood, so he came to the Vajra Seat and said: "The time for you to attain Buddhahood has not yet come." The Bodhisattva said: "I have perfected the two accumulations over countless eons, and the time for attaining Buddhahood has come. You have become the King of Demons by making only a small offering, look!" The Demon said: "I have not made any offerings here. You are the witness to what I have done. You have no witnesses here, so even if you speak, there are no witnesses, and you are destined to fail." The Bodhisattva said: "This place is the support of all beings, regardless of whether there is a cause or not, near or far, intimate or estranged. Please, this land, be my witness today." As soon as he said this, the Earth Goddess said: "This noble son has perfected many accumulations, and I can count the dust particles of the earth, but I cannot count the number of heads and limbs he has given to sentient beings." Ashamed, the Demon King returned to his abode and led an army of billions to rain down a great rain of weapons upon the Bodhisattva. As it is said in the Abhisamayalankara: "One head, two heads, three heads, up to a thousand heads, are extremely numerous." At that time, (the Bodhisattva) remained in the samadhi of loving-kindness, and the rain of weapons turned into a rain of flowers, and the unpleasant sounds turned into beautiful songs. The gods said: "By the power of loving-kindness, the power of the demons was subdued, and the thrown weapons turned into flowers." The King of the Shakyas understood the law of dependent origination, saw that all phenomena are without self-nature, and was in accordance with the mind of emptiness like the sky, therefore he could not be defeated by the wicked and their armies. Furthermore, the daughters of the demons also came to seduce him, but they all turned into old women and asked the Bodhisattva for forgiveness. Attaining Buddhahood: After that, abiding in the Vajra-like samadhi, as dawn approached, he manifested the samadhi of knowing exhaustion and knowing non-arising, and
Chinese
当证得地增长菩提三智之时，天神赞叹道： 勇士狮子调伏了魔军， 示现导师的禅定之后， 当证得十力三智之时， 十方刹土全部震动。 如此说。 之后七周不说法而安住， 第一周保持结跏趺坐不动。 第二周接近赡部洲。 第三周长久地接近三千大千世界。 第四周不眨眼地看着那棵树。 第五周前往龙王调伏的处所。 第六周调伏了自在外道。 第七周在树木解脱的园林中，当商人嘎贡和桑炯供养蜂蜜之时，四位国王祈请接受他们供养的钵。 对商人们说道： 商人们是追求利益者， 愿你们获得巨大的利益！ 如此等等，说了知晓之语后， 不说法而安住。 我已证得深寂离戏光明无为法， 如甘露般的法。 无论向谁宣说，也无法理解， 因此我将独自一人住在森林中。 如此说。 转法轮之事是， 梵天前来祈请道： 证得伟大智慧之殊胜坛城后， 向十方散布光芒， 以智慧之光开启智慧的莲花， 为何今日舍弃说法之太阳而安住？ 祈请敲响神圣之法的巨鼓！ 祈请迅速吹响神圣之法的海螺！ 祈请竖立神圣之法的旗帜！ 祈请点燃神圣之法的明灯！ 如此祈请，却未作任何回答。 之后帝释天也一同来到面前，梵天供养了具有千辐的金轮，并祈请道： 祈请您从战争中彻底获胜！ 祈请您在黑暗的世间点亮智慧之光！ 因为一切都已圆满具足， 祈请导师您宣说佛法！ 如此说道。 帝释天供养珍宝并祈请道： 犹如满月脱离罗睺星一般， 导师您的心已彻底解脱。 祈请您从战争中彻底获胜！ 祈请您在黑暗的世间点亮智慧之光！ 如此祈请之时， 佛陀说道： 梵天，我的沉默之法
English
When he attained the three wisdoms of earth-grown enlightenment, the gods praised him: That lion among men subdued the demons, Having manifested the Teacher's meditation, When he attained the ten powers and three wisdoms, All the fields of the ten directions shook. Thus it is said. Then, he remained without teaching the Dharma for seven weeks. In the first week, he remained without breaking his lotus posture. In the second, he closely approached Jambudvipa. In the third, he extensively approached the three thousand worlds. In the fourth, without blinking his eyes, he gazed at that very tree. In the fifth, he went to the place where the Naga king was subdued. In the sixth, he subdued the wandering ascetics. In the seventh, in the grove of the tree of liberation, when the merchants Gagon and Sangkyong offered honey, the four kings requested him to accept the bowls they offered. He said to the merchants: Merchants are seekers of profit, May you gain great profit! Thus, after speaking words of knowledge, he remained without teaching the Dharma, saying: I have found a Dharma that is profound, peaceful, free from elaboration, luminous, and uncompounded, like nectar. Even if I were to show it to someone, they would not understand, Therefore, I will dwell alone in the forest. Thus it is said. The turning of the wheel of Dharma is as follows: Brahma came and requested: Having accomplished the supreme mandala of great wisdom, Spreading rays of light in the ten directions, With rays of wisdom opening the lotus of intelligence, Why do you remain indifferent today, the sun of speech? We beseech you to strike the great drum of the sacred Dharma! We beseech you to quickly blow the conch of the sacred Dharma! We beseech you to raise the banner of the sacred Dharma! We beseech you to light the lamp of the sacred Dharma! Thus they requested, but he did not say anything. Then Indra also came to his presence, and Brahma offered a golden wheel with a thousand spokes, and requested: We beseech you to arise victorious from battle! We beseech you to bring forth the light of wisdom in the darkness of the world! Since everything is perfectly complete, We beseech you, O Sage, to teach the Dharma! Thus he said. Indra offered jewels and requested: Just as the full moon is freed from Rahu, O Sage, your mind is completely liberated. We beseech you to arise victorious from battle! We beseech you to bring forth the light of wisdom in the darkness of the world! At the time of this request, The Buddha said: Brahma, my Dharma of silence
Chinese
啊！世尊以极大辛劳所证悟的此法，为世间贪欲所缠缚，不能轻易证悟。如是说。又问：于摩揭陀国此地，先前之法，不净垢染相续而生。请开启甘露之门，请宣说离尘无垢之法。如是说。佛告之：梵天！任何摩揭陀之有情，具足耳根且具足信心者，一生恒常听闻正法，为彼等开启甘露之门。如是赐予。刹那间，乃至色究竟天，听闻如来已转法轮而降临。天主问：于何处转法轮？答：于瓦拉纳西。于彼处我已供养六十千兆之祭祀。彼圣地瓦拉纳西乃往昔仙人之居所。是故于名为仙人之胜地转法轮。如是佛告之而去。于彼处出现无数珍宝之座，绕三匝后，坐于第四座上。为五贤部及八万诸天宣说四谛法轮，证悟真谛，五贤部获得阿罗汉果。之后于鹫峰山，为菩萨及大声闻等转无相法轮。之后于天龙等处，转最后义究竟决定法轮。又，初转法轮是为初业者，随顺其知晓入道次第，主要以断除与对治之方式，令其从轮回中决定解脱。中转法轮是为遮止对作为断除轮回之对治的道等法之执着。后转法轮是如实正直宣说所知事物之自性。又从三藏、三学、大小乘之门而宣说。最后之事业是，如是于八十岁或八十二岁时，于拘尸那揭罗双娑罗树下示现入灭。其中于分别说之大宝藏论中说八十岁。法轮处及广阔处，白土处与
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Ah! This Dharma, realized by the Bhagavan with great effort, is entangled by worldly desires and cannot be easily realized. Thus it was said. Again, it was asked: In this land of Magadha, the Dharma of the past has been followed by impure defilements. Please open the gate of nectar, please explain the Dharma that is free from dust and defilement. Thus it was said. The Buddha replied: Brahma! Any sentient being in Magadha who has ears and is endowed with faith, who constantly listens to the Dharma throughout their life, for them I will open the gate of nectar. Thus it was granted. In that instant, even up to Akanistha, it was heard that the Tathagata had turned the wheel of Dharma and descended. The supreme lord of gods asked: Where was the wheel of Dharma turned? He replied: In Varanasi. There I have offered sixty trillion sacrifices. That sacred Varanasi is the abode of the sages of the past. Therefore, in that supreme place called the abode of sages, the sacred wheel was turned. Thus he spoke and departed. In that place, thousands of precious thrones appeared, and after circumambulating three times, he sat on the fourth throne. He turned the wheel of Dharma of the Four Noble Truths for the five excellent ones and eighty thousand gods, realizing the truth, and the five excellent ones attained the fruit of Arhatship. Then, at Vulture Peak Mountain, he turned the wheel of signlessness for the Bodhisattvas and great Shravakas, and so on. Then, in the abodes of gods and nagas, and so on, he turned the final, definitive wheel of ultimate meaning. Moreover, the first turning of the wheel is for beginners, in accordance with their understanding of the stages of entering the path, mainly through the means of abandonment and antidote, to ensure their definite liberation from samsara. The intermediate turning of the wheel is to prevent attachment to the Dharma, such as the path, which is the antidote to abandoning samsara. The final turning of the wheel is to truthfully and directly state the nature of knowable things as they are. Furthermore, it is taught from the perspective of the three pitakas, the three trainings, and the greater and lesser vehicles. The final act is that, at the age of eighty or eighty-two, he manifested passing into nirvana under the twin Sala trees in the city of Kushinagar. Among them, it is said in the Great Treasury of Specific Explanations that it was eighty years old. The place of the Dharma wheel and the vast place, the white earth place and
Chinese
天界之所。 牧地佛塔山和， 光辉园林与敌对者， 杀童以及迦湿弥罗， 还有仙人居住的城市。 如是诸处能仁尊， 殊胜之士每年皆安住。 炽燃洞穴之所住二年， 药林之中安住有三年， 王舍城中安住有五年， 苦行六年以及寂静处， 安住有二十又四年， 二十九年王宫中安住， 如是胜者八十年之中， 殊胜圣者寂灭而逝去。 一切知者所安住之， 福德之所即是彼等处， 恒时身语意三恭敬礼， 顶礼膜拜是故如是说。 又，为调伏那些常执著的所化众生，于夜晚下半时，月亮落于山时，示现究竟涅槃。火化后，舍利分为八份，四颗牙齿被各自的统治者迎请。如《律藏》中所说： 具眼者之舍利八斛中， 七份赡部洲人得供养。 殊胜者之舍利那一斛， 娑竭罗城龙王作供养。 殊胜者之四颗牙齿中， 一颗三界天人世间供。 第二执持于悦意城市中， 第三迦陵伽国王之境域， 殊胜者之第四颗牙齿， 娑竭罗城龙王作供养。 无忧王于白杨树处所建， 七座佛塔广大而弘扬， 以彼威力于此大地之上， 愿望事物显现而庄严。 如是具眼者之舍利， 天与龙及人类之君主， 人与龙及夜叉之主等， 极恭敬已作供养与敬奉。 第二，从不共的角度来说，本师普贤王如来，未曾离开法身，显现为报身，从其大悲之中，于十方世界显现无量化身，调伏六道众生或五种姓。特别是于娑婆世界，显现千佛等，随应所化众生的根器而显现相应的身相，其智慧与虚空等同。
English
The abode of gods. Meadow stupa mountain and, Luminous grove and adversaries, Killing children and Kashmir, And the city where ascetics dwell. In these places, the Able One, The excellent one, resided each year. In the blazing cave, two years, In the medicinal forest, three years, In the city of the royal palace, five years. Practicing austerities for six years, And in solitude for twenty-four. Twenty-nine years in the palace, Thus, the Victorious One, at eighty, The supreme holy one, passed into nirvana. The places of merit where the All-Knowing One resided, To those places, Always with body, speech, and mind, With reverence, I bow down and prostrate. Furthermore, in order to tame those disciples who are mostly attached to permanence, at the end of the night, when the moon sets on the mountain, he manifested complete nirvana. After cremation, the relics were divided into eight parts, and the four teeth were invited by their respective rulers. As stated in the Vinaya Sutra: Of the eight bre of relics of the one with eyes, Seven were obtained for offering by the people of Jambudvipa. One bre of the relics of that excellent one, Was offered by the Naga king of the city of Sagarasvara. Of the four teeth of that excellent one, One is offered by the gods and the world of the three realms. The second is held in the delightful city of Citra, The third is in the land of the Kalinga king, The fourth tooth of that excellent one, Is offered by the Naga king of the city of Sagarasvara. King Ashoka, residing in the place of the Nyagrodha tree, Expanded the seven stupas extensively, By the power of that, even on this earth, The desired objects are manifested and adorned. Thus, to the relics of the one with eyes, The gods, nagas, and lords of humans, Humans, nagas, and lords of yakshas, Having greatly revered, made offerings and veneration. Secondly, from the perspective of the uncommon, the teacher Samantabhadra himself, without moving from the Dharmakaya, manifested as the Sambhogakaya, and from the state of his compassion, manifested countless emanations in the ten directions, taming the six realms of beings or the five lineages. Especially in the Sahā world, he appears as a thousand Buddhas and so on, appearing in the form that tames whatever appearance is to be tamed, his wisdom being equal to space.