Chinese
他们之间充满了相互友爱的思想。然后，诸神献上了具有千辐的金轮，并祈请转法轮。导师对五比丘说道：‘比丘们，这两种极端是不应被出家人所追随的。’等等。比丘们，这些是四圣谛：痛苦、集、灭、道等等。痛苦应当被完全了解，集应当被断除等等。’像这样，四圣谛重复了三次，转了十二相法轮。像这样，最初的教诲，以四圣谛的方式展示的法轮，地点是在瓦拉纳西。眷属是憍陈如、婆提、跋波、摩诃那摩、阿说示，五比丘等，以及许多天人和人类。时间大约是从二十五岁到三十二岁之间。法是四圣谛重复三次，十二相法轮。其目的是，第一次重复时，憍陈如和许多天人产生了见道；第二次，憍陈如获得了阿罗汉果；其他四位产生了见道；第三次，这四位也获得了阿罗汉果，这是直接的目的。传承的特殊目的是，使被调伏者从执着于人我，安置于四果之中。中间的教诲是无相法轮。山的形状像秃鹫，或者那座山的东面有像秃鹫头一样的岩石，有许多揣测。地点是在灵鹫山等等。眷属是千二百五十比丘，或者五千比丘，五百比丘尼，许多优婆塞和优婆夷，以及无数的菩萨眷属。时间是三十三到三十八岁。法是无相法轮，属于中间教诲的般若波罗蜜多等等。其目的是，使所有陷入邪见的被调伏者都返回，安置于唯一的道路，即空性之中。最后的教诲是真实义决定的法轮。地点是在喜马拉雅山和广严城。
English
They became filled with mutual loving thoughts. Then, the gods offered a golden wheel with a thousand spokes and requested the turning of the Dharma wheel. The Teacher said to the five monks, 'Monks, these two extremes are not to be followed by those who have gone forth,' and so on. Monks, these are the four noble truths: suffering, origin, cessation, and path, and so on. Suffering is to be fully understood, origin is to be abandoned, and so on.' Like this, the four noble truths were repeated three times, turning the twelve-aspect wheel. Like this, the first teaching, the Dharma wheel shown in the form of the four noble truths, the place is Varanasi. The retinue is Kaundinya, Bhadrika, Vashpa, Mahanama, Ashvajit, the five monks, and many gods and humans. The time is approximately from twenty-five to thirty-two years old. The Dharma is the four noble truths repeated three times, the twelve-aspect wheel. Its purpose is that at the first repetition, Kaundinya and many gods generated the path of seeing; the second time, Kaundinya attained Arhatship; the other four generated the path of seeing; the third time, these four also attained Arhatship, which is the direct purpose. The special purpose of the lineage is to turn back those to be tamed from clinging to self, and to place them in the four fruits. The intermediate teaching is the signless Dharma wheel. The shape of the mountain is like a vulture, or on the east side of that mountain there is a rock like the head of a vulture, with many speculations. The place is Vulture Peak Mountain and so on. The retinue is twelve hundred and fifty monks, or five thousand monks, five hundred nuns, many laymen and laywomen, and countless Bodhisattva retinues. The time is thirty-three to thirty-eight years old. The Dharma is the signless wheel, the Prajnaparamita belonging to the intermediate teachings and so on. Its purpose is to turn back all those to be tamed who have fallen into wrong views, and to place them on the single path, the same way in emptiness. The final teaching is the wheel of definitive meaning. The place is the Himalayas and Vaishali.
Chinese
等等很多。对于进入大乘的眷属们来说，法是真实义决定的法，即《解深密经》和《楞伽经》等等所有宣说真实义的经典。其必要是为了消除对两种极端的疑惑，而安立于中道。这样，虽然法轮次第转了三次，但善逝没有语言的串习，所以没有用语言来教导。从成佛到涅槃之间，即使一个字也没有说过，但由于所化众生的意乐，而示现种种。如幻化所作的乐器，被风吹动发出声音，虽然没有人敲击它，但仍然发出声音一样。同样，因为先前已经很好地串习，所以由众生的意乐所推动，而有佛陀的语言产生。其中没有这种分别念产生，是从不可思议的秘密中产生的。第十二，涅槃的事业是，对于具有五浊的众生来说，没有永远显现一切智智身的机会，并且为了教导所化众生破除常执的殊胜方便——无常之理，以及为了象征出生的终结是死亡不会放过，世尊在八十岁时，于仲春月十五日，心想将要入灭，于是在拘尸那揭罗城，给眷属们留下教诲之后，在那附近的双娑罗树下，在已铺设好的床上，右胁着地，双足相叠，以狮子卧式，以具有显现的觉知和忆念的觉知而安睡。化身显现为乾闼婆的样子，调伏了乾闼婆国王喜乐，安置于预流果位。在那拘尸那揭罗城中，有一个一百二十岁的遍行者善贤，被安置于阿罗汉果位。因此，世尊以真身所调伏的最初所化是五贤部，最后是喜乐和善贤。就这样，世尊在八十岁时，于仲春月
English
and many others. For those who have entered the Mahayana assembly, the Dharma is the Dharma that is definitively the ultimate meaning, that is, all the sutras that teach the definitive meaning, such as the Sutra Unraveling the Thought and the Lankavatara Sutra. Its purpose is to dispel doubts about the two extremes and to establish them on the Middle Way. Thus, although the wheel of Dharma was turned three times in succession, the Sugata had no habitual tendencies of speech, so there was no teaching through speech. Even though he did not speak a single word from enlightenment to nirvana, he showed various things according to the inclinations of those to be tamed. Like a musical instrument made by magic, it emits sound when moved by the wind, and although no one strikes it, it still produces sound. Similarly, because of previous good training, the Buddha's speech arises when stimulated by the thoughts of sentient beings. There is no such conceptualization arising from this; it arises from the inconceivable secret. Twelfth, the deed of passing into nirvana is that sentient beings with the five degenerations do not have the opportunity to always see the body of the All-Knowing One, and in order to teach the excellent means of counteracting the clinging to permanence of those to be tamed—the principle of impermanence—and to symbolize that the end of birth is death that does not let go, the Bhagavan, at the age of eighty, on the fifteenth day of the middle spring month, thought that he would pass into nirvana, and after leaving instructions to the assembly in the city of Kushinagar, near a pair of sala trees, on a prepared bed, with his right side down and his feet placed on top of each other, in the sleeping posture of a lion, he slept with the awareness of appearance and the awareness of mindfulness. The manifested body appeared like a gandharva, subduing the gandharva king Delight and placing him in the fruit of stream-entry. In that city of Kushinagar, there was a wandering ascetic named Good Virtue, one hundred and twenty years old, who was placed in the fruit of an arhat. Therefore, the first to be tamed by the Bhagavan's actual body were the Five Good Groups, and the last were Delight and Good Virtue. Thus, the Bhagavan himself, at the age of eighty, in the middle spring month
Chinese
在十五日的夜晚午夜时分，他的身体完全进入涅槃。当时，大迦叶尊者在光明园林，因大地动摇，得知如来已入涅槃，便前往拘尸那揭罗城，火化了世尊的遗体。诸如天人和人类等被调伏者将佛陀的舍利和牙齿迎请为佛塔供养的方式如下。《律藏·小事部》中说：世尊的遗骨八斛中，七斛为赡部洲的人们所供养。这位圣者的那一斛，由鸣声城的龙王供养。这位圣者的四颗牙齿中，一颗牙齿为三界所供养。第二颗在持句城，令人欢喜。第三颗在羯陵伽国王的国土中。这位圣者的第四颗牙齿，由鸣声城的龙王供养。如是说。此时，有些人说：上面说身语意金刚中显现，意思是导师胜者普贤王如来的身语意中显现，下面又说降生和出生等等，这二者是相违背的。答：不相违背。《释疏·斯帕卡布》中说：《正直经》中说：从兜率天降临的说法是真实的，但菩萨获得自在，到达了地的边际，所以没有相违背，因为在章节开头已经说明了出处。为了显示一致性，所以说进入母胎等等，意思是说，究竟而言，是从胜者普贤王如来的智慧心中显现，但为了调伏众生，为了显示一致性，显现十二行谊而行事，所以不相违背。又，此时在显示身之行谊时，降伏魔军是事业的行谊，成佛是意之行谊，转法轮是语之行谊，示现大神变是功德的行谊。如果说这太过繁杂，回答是：一般来说，行谊之词是赋予意义上最重要的事物，比如领主策德率领军队，而行谊之词是从根本上赋予的，比如格西清理寺庙，这二者不同。此处是从意义上最重要的事物来命名的，例如在众多骑马的人中有一个骑骡子的人。
English
At midnight on the night of the fifteenth, his body completely entered Nirvana. At that time, the great Kashyapa was in the Bright Garden, and when the earth shook, he knew that the Tathagata had entered Nirvana, so he went to the city of Kushinagar and cremated the body of the Blessed One. The manner in which the relics and teeth of the body were invited by gods, humans, and other beings to be offered as stupas is as follows. From the Vinaya-ksudraka: Of the eight brevo of the Blessed One's relics, seven were obtained for the offering of the people of Jambudvipa. One brevo of that noble being was offered by the Naga king of the city of Narasingha. Of the four teeth of that noble being, one tooth was offered by the three realms. The second is in the city of Tsikdzim, which is pleasing to the mind. The third is in the land of the Kalinga king. The fourth tooth of that noble being was offered by the Naga king of the city of Narasingha. Thus it is said. At this point, some say: Above it says that it emerges from the body, speech, and mind vajra, meaning that it emerges from the body, speech, and mind of the teacher, the victorious Samantabhadra, and below it contradicts the birth and being born, etc. Answer: There is no contradiction. In the commentary Sparkhab it says: In the Drangwa it says: It is true that it is said to have descended from Tushita, but there is no contradiction because the Bodhisattva has attained power and reached the end of the earth, because the source is mentioned at the beginning of the chapter. In order to show consistency, it says entering the womb, etc., meaning that in the ultimate sense, it emerges from the wisdom mind of the victorious Samantabhadra, but in order to tame beings, in order to show consistency, it appears as the twelve deeds and acts accordingly, so there is no contradiction. Also, at this time, in showing the deeds of the body, subduing the demons is the deed of activity, attaining Buddhahood is the deed of mind, turning the wheel of Dharma is the deed of speech, and showing great miracles is the deed of qualities. If it is said that this is too complicated, the answer is: In general, the word deed is given to the most important thing in meaning, such as a lord leading an army, and the word deed is given from the root, such as a Geshe cleaning a temple, these two are different. Here it is named from the most important thing in meaning, for example, among many horse riders there is one mule rider.
Chinese
虽然只有一点点，但就像“据说来了很多骑马的人”一样，也有说法的事业等等。但因为身的事业最重要，所以冠以身的事业之名，这并不矛盾，上师们是这么说的。第二是显示意的事业，即“于一切四时皆知”以及“六大神通”。那里有写着：于一切四时皆知。这表示对过去、现在、未来以及尚未确定的四时皆知。即忆念宿命的通和知生死之通这两种神通。这个“和”是区分的“和”。对此，有些人说：于一切四时皆知，并且有“做”这个词，那么，是对这四个时段直接依次了解，才叫做于一切四时皆知吗？寻找四时却找不到，是因为对四时以其自身空性的平等性而了知，才叫做于一切四时皆知。如果像前者那样，那么佛的智慧就和有情众生的分别念没有差别了。因为有情众生也直接了解各自的状态，而佛也仅仅是直接了解四时而已。如果像后者那样，虽然认为是四时，但四时本身就不成立了。因为了知自性空性，所以没有四时的定义，因此四时就是平等性或空性。如果这样说，那么此时，善逝足尊之大子，四大柱之意，被秘密主索普所总结，即四时成立的四种理智：心与显现无有差别，因此于一切四时皆知；思考则能显现，因此于一切四时皆知；对于承认人我真实存在且无有差别的人来说，如同空性无有差别一样，显现也无有差别且无有分别，因此于一切四时皆知；诸佛正等觉皆为一切智者，因此于一切四时皆知。这四种。对于第一种，如果说“因为行为的理由不成立”，那么，在一个人的心续中，四时的心是不同的吗？如果不同，那么业果之法就不成立了。为什么呢？因为心续是不同的。如果承认，那么，这本身就说了：业和业的果报不会白费。这样说。
English
Although there is only a little, it is like saying "many horse riders have come," and there are activities of speech and so on. But because the activity of body is the most important, it is named as the activity of body, and there is no contradiction, the previous lamas say. Second, showing the activity of mind, which is "knowing all four times" and "six great superknowledges." It says there: Knowing all four times. This means knowing all four times: past, present, future, and uncertain. That is, the superknowledge of remembering previous lives and the superknowledge of knowing death and rebirth. The "and" here is a differentiating "and." Some say about this: Knowing all four times, and there is the word "doing," so is it called knowing all four times because one directly and sequentially knows these four times? Searching for the four times, one cannot find them, because knowing the four times as emptiness in their own nature is called knowing all four times. If it is like the former, then the wisdom of the Buddha would be no different from the conceptual thoughts of sentient beings. Because sentient beings also directly understand their own state, and the Victorious Ones only directly know the four times. If it is like the latter, although it is considered four times, the four times themselves are not established. Because knowing the emptiness of inherent existence, there is no definition of the four times, therefore the four times are equality or emptiness. If one says this, then at this time, the great son of Sugata Zurpoche, the intention of the four great pillars, is summarized by the secret lord Dro Phukpa, that is, the four logics for establishing the four times: Mind is not different from appearance, therefore knowing all four times; thinking can make it appear, therefore knowing all four times; for someone who acknowledges that a person is truly existent and not different, just as emptiness is not different, appearance is also not different and without distinction, therefore knowing all four times; all Buddhas, perfectly enlightened, are omniscient, therefore knowing all four times. These are the four. To the first, if one says "the reason for the action is not established," then, in the mindstream of one person, are the minds of the four times different? If they are different, then the law of cause and effect is not true. Why? Because the mindstreams are different. If you accept that, then it says in this very text: Actions and the results of actions are not wasted.