Chinese
然后，（佛陀）身高达到七棵多罗树的高度，并特别宣说了“道路的延续已经断绝”等语。诸神也抛撒及膝的鲜花供养，照亮了世界。大地发生了六种震动。十方诸佛因佛性欢喜而灌顶。（诸佛）伸出手说：“我们如何获得菩提，你也一样成佛。”“例如，酥油和酥油的精华是相同相似的。”等等，（诸佛）说了这些话，并以授记也作了特别的宣说。那时，大神通的佛塔自然显现。所谓“转法轮”，是指佛陀成佛后，第一个七天没有起身，一直看着菩提树；第二个七天，在三千世界遥远的地方行走；第三个七天，眼睛不眨地看着菩提树的核心；第四个七天，在东西方向不远的地方行走；第五个七天，住在龙王放和抓的地方；第六个七天，走到榕树下；第七个七天，住在尸弃佛的树下。当时，嘎嘎和桑波两位商人供养了蜂蜜等物，四大天王供养的四个石钵被加持成一个钵，佛陀接受了供养，并接受了两位的斋饭，说了吉祥的话，并授记他们为蜂蜜之王。之后，导师住在小小的禅定中，（心想）深奥、无尘、光明、非复合的甘露之法，我已经获得了。我即使宣说，他人也不会理解。我宁愿住在不说话的森林里。这样想着。这时，梵天劝请说：“成就大智慧之至尊坛城后，向十方散布光芒，以智慧之光开启人们的莲花，今日为何舍弃说法之日而处于中舍？”等等，（梵天）这样劝请，（佛陀）似乎什么也不说。又因为专注于小小的禅定，帝释天和梵天恳切劝请，（佛陀）才答应了。当（佛陀）前往波罗奈斯时，五比丘制定的内部规矩自行瓦解。为五比丘善人和天神眷属三次宣讲四谛法，以十二种方式转法轮。其必要是
English
Then, (the Buddha) rose to the height of seven Tala trees, and specifically proclaimed, "The continuation of the path is cut off," and so on. The gods also offered flowers up to their knees, illuminating the world. The great earth shook in six ways. The Buddhas of the ten directions, delighted by the Dharma nature, bestowed empowerment. (The Buddhas) extended their hands and said, "Just as we have attained enlightenment, so shall you become a Buddha." "For example, butter and the essence of butter are the same and similar." And so on, (the Buddhas) spoke these words, and also made special pronouncements with prophecies. At that time, a stupa of great miracles appeared spontaneously. The phrase "turning the wheel of Dharma" refers to the fact that for the first seven days after becoming a Buddha, he did not rise from his seat but gazed at the Bodhi tree; for the second seven days, he walked far into the three thousand worlds; for the third seven days, he gazed unblinking at the heart of the Bodhi tree; for the fourth seven days, he walked not far in the east and west directions; for the fifth seven days, he stayed in the place where the Naga King released and captured; for the sixth seven days, he went to the Nyagrodha tree; for the seventh seven days, he stayed near the Shishumara tree. At that time, the merchants Gaga and Sampa offered honey and other things, and the four stone bowls offered by the Four Great Kings were blessed into one bowl, which the Buddha accepted. He also accepted the alms of the two merchants, spoke auspicious words, and prophesied that they would become kings of honey. After that, the Teacher remained in a small samadhi, (thinking) the profound, stainless, clear, uncompounded nectar of Dharma, I have attained it. Even if I teach it, others will not understand. I would rather dwell in the silent forest. Thinking thus. At that time, Brahma with the crest jewel entreated, "Having accomplished the supreme mandala of great wisdom, scattering rays of light in the ten directions, opening the lotus of beings with rays of wisdom, why does the sun of speech remain indifferent today?" And so on, (Brahma) entreated in this way, (the Buddha) seemed to say nothing. Again, because he was focused on small samadhi, Indra and Brahma earnestly entreated, and (the Buddha) agreed. When (the Buddha) went to Varanasi, the internal rules established by the five bhikshus dissolved on their own. He turned the wheel of Dharma in twelve aspects by reciting the Four Noble Truths three times to the five good bhikshus and the retinue of gods. The necessity of this is
Chinese
五比丘获得阿罗汉果，并通过这种方式，使被教化者不再执着于补特伽罗。这是初转法轮，以四圣谛的方式宣说了佛法。之后，在鹫峰山等地，为安住于大乘的眷属宣讲了中间法轮，以无相的方式宣说了佛法。在喜马拉雅山等地，为安住于了义乘的眷属宣讲了末法轮，以善于辨别和具有了义的方式宣说了佛法。如此安立三转法轮，只是从一个角度来表示或侧重，要知道并非在一切方面都是如此确定的。那时，出现了吉祥重叠法轮塔的自然显现。所谓涅槃，是因为五浊恶世的众生没有显现一切智智身的机会，以及为了对治或方便被教化者执着于常，而示现无常之理。为了象征生之尽头无法逃脱死亡，世尊在八十岁时，水羊年仲春十五日，示现圆寂。在拘尸那揭罗城，对眷属留下教诲后，于两棵娑罗树下，以狮子卧姿入睡，最终圆寂。当时，大迦叶尊者在光林园，因大地震动而得知如来已入涅槃，于是前往拘尸那揭罗城，火化了世尊的遗体。当时，出现了巨大的遗骨舍利塔的自然显现。诸如舍利和牙齿等遗骨，被天人和人类等被教化者迎请到佛塔中供养的方式是：在《律藏·小事》中说：‘世尊的遗骨八份中，七份为赡部洲人所供养。这位殊胜之人的那一份，由娑竭罗城的龙王供养。这位殊胜之人的四颗牙齿中，一颗为三界所供养。第二颗牙齿’
English
The five bhikshus attained Arhatship, and through this, the disciples were prevented from clinging to the notion of a person (pudgala). This was the first turning of the Dharma wheel, which taught the Dharma through the aspects of the Four Noble Truths. Then, in places like Vulture Peak Mountain, the middle turning of the Dharma wheel was taught to those who were truly abiding in the Great Vehicle, teaching the Dharma through the aspect of signlessness. In places like the Himalayas, the final turning of the Dharma wheel was taught to those who were truly abiding in the definitive meaning Vehicle, teaching the Dharma through the aspect of definitive meaning, which is endowed with excellent discrimination. Thus, the establishment of the three turnings of the wheel is only representative or emphasized from one perspective, and it should be understood that it is not necessarily definitive in all aspects. At that time, the glorious Stupa of the Stacked Wheels appeared spontaneously. Nirvana is so-called because sentient beings in the age of five degenerations do not have the opportunity to see the manifestation of the body of omniscient wisdom, and in order to counteract or provide a skillful means for disciples who cling to permanence, the principle of impermanence is taught. As a symbol that the end of birth cannot escape death, the Bhagavan, at the age of eighty, in the year of the Water Sheep, on the fifteenth day of the middle spring month, intended to pass into complete nirvana. In the city of Kushinagar, after leaving instructions for his retinue, he lay down in the sleeping posture of a lion under a pair of sala trees and passed into complete nirvana. At that time, the great Kashyapa, who was in the grove of Light, felt the earth shake and knew that the Thus-Gone One had passed into nirvana. He then went to the city of Kushinagar and cremated the body of the Bhagavan. At that time, a great stupa of relics appeared spontaneously. The manner in which the relics, such as the bodily relics and teeth, were invited into stupas by disciples such as gods and humans is as follows: In the Vinaya-ksudraka-vastu it says: 'Of the eight portions of the relics of the Bhagavan, seven portions were obtained for offering by the people of Jambudvipa. One portion of that supreme being was offered by the Naga King of the city of Sragdhvaja. Of the four teeth of that supreme being, one tooth is offered to the three realms. The second tooth'
Chinese
在令人向往的持明城市里，第三处是在卡利国王的国土上。那位殊胜者的四颗獠牙，被城市喧嚣的龙王供养。如是说。世尊降生、成佛、涅槃的年份，虽然我未曾在经典中明确见到，但从时轮金刚中得知，世尊在共同的眷属前示现涅槃之时，为非共同的眷属，如月贤国王等，以及在吉祥米聚塔中，宣说了时轮金刚的禅定之最初根本续。之后预言六百年后将出现名称王。名称王将宣说根本续一百年，并结集略续。之后预言一百年后摩伽陀将出现异族。之后一百八十二年后，与种姓自在同时开始使用小历算。之后二百二十一年后，预言在胜生年，小历算将在摩伽陀地区兴盛。之后经历五个六十年周期，到水羊年之间，这十六年的历算，星宿、日期、日星等全部准确无误。对于早期学者的固定历算中出现的诸多不一致之处，经过考察和研究，采纳了具有合理依据的部分。又有人说，这些身之事业与之前所说的从身语意金刚中产生相矛盾。这并不矛盾，因为《箭书》中说，正直者是从兜率天降临，这是真实的，但菩萨获得圆满的灌顶，因此没有矛盾，因为在章节的开头已经说明了来源。如是说，因此，究竟而言，第六金刚持的智慧是从自显现中产生的，但为了调伏众生，如十二事业般显现，从而成办事业，这并不矛盾。又有人问，在此处讲述身之事业时，提到转法轮是否会犯下场合错乱的过失？没有过失，因为事业的词语有根本和主要两种含义，此处取主要含义，例如
English
In the desirable city of Vidyadhara, the third is in the land of King Kali. The four fangs of that excellent one are worshiped by the Naga king of the city of sounds. Thus it is said. Although I have not clearly seen in the sutras the years of the birth, enlightenment, and nirvana of the Bhagavan, from the Kalachakra it is known that when the Bhagavan manifested the manner of passing into nirvana before the common retinue, for the uncommon retinue, such as King Suchandra, and in the glorious Dhanyakataka, he taught the first root tantra of the Kalachakra samadhi. Then it was prophesied that after six hundred years, King Yashas would appear. Yashas will teach the root tantra for one hundred years and compile the condensed tantra. Then it was prophesied that after one hundred years, barbarians would appear in Magadha. Then, after one hundred and eighty-two years, at the same time as the Kalki, the calculation of the short reckoning would begin. Then, after two hundred and twenty-one years, it was prophesied that in the year of the Rabjung, the short reckoning would flourish in the land of Magadha. Then, after five cycles of sixty years, until the year of the Water Sheep, the calculation of these sixteen years, the planets, dates, sun stars, etc., are all accurate and without error. After examining and researching the many inconsistencies that appear in the fixed calculations of early scholars, I have followed those that have reasonable grounds. Some say that these activities of the body contradict what was said earlier about arising from the body, speech, and mind vajras. This is not contradictory, because the Arrow Book says that the upright ones descend from Tushita, which is true, but the Bodhisattva has attained complete empowerment, so there is no contradiction, because the source is mentioned at the beginning of the chapter. Thus it is said, therefore, ultimately, the wisdom of the Sixth Vajradhara arises from self-manifestation, but in order to tame beings, it appears like the twelve deeds, thereby accomplishing the purpose, which is not contradictory. Again, someone asks, in this context of showing the activities of the body, does mentioning the turning of the wheel of Dharma become a fault of misplaced occasion? There is no fault, because the word "activity" has two meanings, fundamental and primary, and here it is taken in the primary sense, for example,
Chinese
就像在很多骑马的人中间，只有零星的骑骡子的人，却说来了很多骑马的人一样。心的事业。正直。因为了知过去、现在、未来、不确定的这四时。即忆念前世的宿命通和了知死亡和出生的生死智。对此，有些人说，因为了知和作为四时，是直接依次了知四时吗？还是寻找以自性空性的平等性而了知？如果像前者那样，那么佛的智慧就和众生的分别念没有差别了。因为仅仅是直接了知四时而已。如果像后者那样，虽然认为是四时，但就成了不是四时本身了。因为是同时性或者空性。如果这样问，那么从世俗谛的角度来看，显现为四时。从胜义谛的角度来看，不执著于四时。从无别的真谛的角度来看，由于不可说成是那个本身或者其他，所以称为四时平等性。了知的方式是，一般来说，实相是超越时间的，心识随着时间而迷惑，智慧则能掌控时间。因此，遍知的智慧也了知实相是超越时间的。也了知没有如此证悟的众生们的心识随着时间而迷惑。也就是说，对于过去没有执著和贪恋，对于现在没有执著和贪恋，对于未来没有执著和贪恋，对于不确定的，以没有执著和贪恋的智慧，在四时平等性中，无有自显现的执著而了知。那么，在其他一切中只有三时，而这里说成四时，岂不是犯了时间颠倒的过失吗？没有过失。在这里，就神和分别念结合的角度来说，四时在数量和顺序上是确定的。其中，数量确定，如果以长的时间为例，一个劫有成、住、坏、空四种。如果以短的时间为例，一年有春夏秋冬四种。以此类推，广泛阐述即可。顺序确定，如果以劫为例，相对于现在劫住的时期来说，劫成是过去，劫坏是未来，劫空是不确定是过去还是未来的时期。对此，有些人说，是这样的。