Chinese
拿了过来，享用后，连钵也扔到水里了。之后，猴子献上蜂蜜，使他的身体变成了金色。之后，前往菩提树下，得知以前的如来们也是坐在铺好的草垫上，于是想坐在像孔雀颈部一样柔软，触摸时感到舒适的吉祥无忧草上，这时天神赞同地说：吉祥的草，请迅速赐予我。今天这草对我来说意义重大。摧毁了军队和魔后，将证得殊胜寂静的菩提。说完，将草尖朝内，平整地铺好，面朝东方，结跏趺坐，身体端正，忆念现前，这样说道：即使我这身体在这垫子上干枯也行。即使皮肤、血肉和骨骼都坏掉也行。在没有获得多劫难遇的菩提之前。绝不从这垫子上移动身体。这样发誓后，便毫不动摇地坐在菩提树下了。之后，翻译词句，降伏魔军的意思是，像这样安住后，心想如何让所化众生发起无上菩提心。夜晚时分，从眉间的光芒中，所有的魔都感到羞愧，变得灰暗，所有的地方都被黑暗笼罩。魔军及其眷属极度混乱，用自己的神通观察，如果不断除菩提萨埵的禅定和特别是发菩提心的障碍，就会知道魔的种类会被摧毁，被嫉妒的黑暗笼罩。各自的眷属，四肢军队的集合，那些可怕的景象是这样的：脸是红色的，身体是黄色的；脸是黄色的，身体是黑色的。一个头，两个头，三个头，甚至有一千个头的，非常多。像幻术一样，没有认识到这一点的智慧，看到的人心都会裂开，即使他们发动战争。释迦之子通达缘起之法。证悟到无实物的自性。因为具有如虚空般的心，所以不会被狡猾的军队所动摇。就像那样，丝毫不能动摇，武器的雨变成了鲜花的帷幔等等。
English
He took it, enjoyed it, and threw the bowl into the water. Then, the monkey offered honey, which turned his body into a golden color. After that, he went to the Bodhi tree, knowing that the previous Tathagatas also sat on the spread grass mats, so he wanted to sit on the auspicious sorrow-free grass that was as soft as a peacock's neck and comfortable to the touch. At this time, the gods agreed and said: Auspicious grass, please quickly give it to me. Today this grass is of great significance to me. After destroying the army and the demons, I will attain the supreme and peaceful Bodhi. After saying this, he turned the tip of the grass inward, laid it flat, faced east, sat in the lotus position, straightened his body, and kept mindfulness present, saying: Even if my body withers on this mat, it is fine. Even if the skin, flesh, and bones are destroyed, it is fine. Before attaining the Bodhi that is difficult to find in many kalpas. I will never move my body from this mat. After making this vow, he sat unmoving under the Bodhi tree. Then, translating the words, the meaning of subduing the demons is that after abiding in this way, he thought about how to make the beings to be tamed generate the supreme Bodhi mind. At night, from the light of the brow, all the demons felt ashamed and became dim, and all places were covered in darkness. The demonic army and its retinue were extremely chaotic, and observing with their own supernatural powers, if they did not interrupt the Bodhisattva's samadhi and especially the obstacles to generating the Bodhi mind, they would know that the types of demons would be destroyed, and they were covered by the darkness of jealousy. Their respective retinues, the collection of four-limbed armies, those terrifying sights were like this: faces were red and bodies were yellow; faces were yellow and bodies were black. One head, two heads, three heads, and even a thousand heads, were very many. Like illusions, those who did not have the wisdom to recognize this, and whose hearts would break upon seeing them, even if they waged war. The son of Shakya understands the law of dependent origination. He realizes the self-nature of non-substantiality. Because he has a mind like the sky, he will not be shaken by the cunning army. Just like that, he could not be moved at all, and the rain of weapons turned into flower curtains and so on.
Chinese
然后，上面所说的“成佛”是指，像那样在傍晚降伏魔众后，上半夜现证四禅，以天眼了知众生的死亡和转生。半夜了知前世的住处。黎明时分，完全领悟一切缘起，通过般若波罗蜜多现证无漏的现观，从而成就自他之义，现证圆满正等觉。然后，所谓“转法轮”等其他事业，仅仅是调伏所化之士的方便，而法轮才是真正解脱所化之士的途径。而且，刚刚成佛后，十方如来都伸出手臂，异口同声地说：我们如何获得菩提，您也一样成佛。例如，酥油和酥油的精华相同相似。这样说完之后，世尊您说：福德成熟带来安乐，消除一切痛苦。具有福德之人，所思所想皆能如愿。降伏魔众之后，迅速证得菩提。获得寂灭涅槃清凉之境。这样说完，没有改变跏趺坐姿势，看着菩提树，住了七天。第二个七天，在三千大千世界远处行走。第三个七天，依靠菩提树而住。第四个七天，在整个赡部洲行走。第五个七天，住在龙王难陀和跋难陀的住所。第六个七天，前往并住在尼拘律陀树下。第七个七天，住在度母的园林时，商人嘎贡和桑波获得了巨大的利益，与大多数商人一起从南向北行进的路上，兰布·莱杰和扎巴二人将马车驶向佛陀所在的方向，见到如来安住，生起信心，供养蜂蜜和红糖等，被世间守护神供养的钵中接受后，对他们这样说：诸神吉祥成就意义，各方吉祥之所为，愿你们的意义都能成就，一切迅速和谐！等等，这是比经部更早的吉祥之语。
English
Then, the aforementioned "becoming a Buddha" refers to subduing the Maras in the evening, manifesting the four dhyanas in the first part of the night, and knowing the death and rebirth of sentient beings with the divine eye. At midnight, knowing the previous abodes. At dawn, fully comprehending all dependent origination, and through the Prajnaparamita, manifesting the uncontaminated Abhisamaya, thereby accomplishing the benefit of oneself and others, and manifesting complete and perfect enlightenment. Then, the other deeds such as "turning the wheel of Dharma" are merely means to tame those to be tamed, while the wheel of Dharma is the true path to liberate those to be tamed. Moreover, immediately after becoming a Buddha, the Tathagatas of the ten directions all extended their arms and said in unison: Just as we have attained Bodhi, so may you become a Buddha. For example, butter and the essence of butter are the same and similar. After saying this, you, the Bhagavan, said: Merit brings happiness when it ripens, and eliminates all suffering. Those who possess merit will have all their thoughts fulfilled. Having subdued the Maras, one quickly attains Bodhi. One obtains the cool state of Nirvana. After saying this, without changing the lotus position, looking at the Bodhi tree, he stayed for seven days. In the second week, he walked far into the three thousand great thousand worlds. In the third week, he stayed relying on the Bodhi tree. In the fourth week, he walked throughout the entire Jambudvipa. In the fifth week, he stayed in the abode of the Naga kings Nanda and Upananda. In the sixth week, he went and stayed under the Nyagrodha tree. In the seventh week, while staying in the grove of Tara, the merchants Gagon and Sangpo obtained great benefits, and together with most of the merchants, they were traveling from south to north. Lambu Leje and Zhaba drove their carts towards the direction where the Buddha was staying, and seeing the Tathagata residing there, they generated faith and offered honey and brown sugar, which were accepted into the alms bowl offered by the protectors of the world. Then, he said to them: May the gods auspiciously accomplish the meaning, by which all directions are auspicious, may your meanings be accomplished, and may all be quickly harmonious! And so on, this is an auspicious saying that predates the Sutras.
Chinese
据说，所说的那些是吉祥神圣之法产生的五种预兆。之后，为了使神圣的法受到尊重，他观察着秃鹫的肉，（想到：）我已找到深寂、离戏、光明、无为的，如甘露一般的法。无论向谁展示，都无法理解，因此，我打算住在寂静的森林里。这样想着，从眉间放光，梵天持髻知道了他的想法，于是召集了梵天界的诸神之子，六十八万梵天围绕着，来到引导者的面前，顶礼膜拜，献上千辐金轮，（祈请道：）证得伟大智慧之至尊坛城后，请向十方散布光明，以智慧之光开启智慧的莲花，为何长久舍弃这说法之日？请敲响法的巨鼓！请吹响神圣之法的海螺！请竖起法的巨大幢幡！这样祈请后，见他沉默不语，知道是应允了，于是用天界的旃檀香粉撒向他，然后回到自己的住所。 再次，帝释天等众多欲界和色界的天神，（祈请道：）如满月脱离罗睺星一般，您的心已完全解脱。请从战争中彻底获胜而起！请在黑暗的世间放出智慧之光！这样祈请也没有应允，（他说：）梵天，我的一切言论，已摧毁过失而证悟，被有和贪所束缚的，因贪欲执着而无法看见。这样说道。 之后，梵天知道在摩揭陀国邪见广为流传，（说道：）摩揭陀国这里以前曾出现过法，却被不净的污垢所染。请开启甘露之门吧，法！请展示无尘无垢之法！等等这样请求后，他观察世间，知道已成为法器且时机已到，（说道：）梵天，摩揭陀国的众生，凡是具有听觉且具有信心的，一生中经常听闻神圣之法吗？我将为他们开启甘露之门。这样应允后，梵天欢喜雀跃。 之后，他心想应该向谁传法呢？（想到：）兰若之子乐行和巧艺之子长
English
It is said that what was spoken were the five omens of the arising of the auspicious and sacred Dharma. Then, in order to honor the sacred Dharma, he looked at the flesh of a vulture, (thinking:) I have found a Dharma that is profound, peaceful, free from elaboration, luminous, uncompounded, like nectar. No matter to whom I show it, they will not be able to understand it, therefore, I intend to dwell in the silent forests. Thinking thus, light emanated from between his eyebrows, and Brahma Tsyukphut Dzin knew his thought, so he summoned the sons of the gods of the Brahma realm, and sixty-eight hundred thousand Brahmas surrounded him, and came before the guide, prostrated and offered a thousand-spoked golden wheel, (praying:) After accomplishing the supreme mandala of great wisdom, please spread light in the ten directions, open the lotus of wisdom with the light of wisdom, why do you long abandon this sun of speech? Please beat the great drum of Dharma! Please blow the conch of the sacred Dharma! Please erect the great banner of Dharma! After praying thus, seeing that he was silent, knowing that he had agreed, he scattered celestial sandalwood powder on him, and then returned to his own abode. Again, Indra and many other gods of the desire and form realms, (praying:) Like the full moon freed from Rahu, your mind is completely liberated. Please rise up victorious from the war! Please emit the light of wisdom in the dark world! Praying thus, he did not agree, (he said:) Brahma, all my words, have destroyed faults and attained realization, those bound by existence and attachment, will not be able to see because of desire and clinging. Thus he spoke. After that, Brahma knew that wrong views were widespread in Magadha, (saying:) Here in Magadha, Dharma had appeared before, but it was stained by impure defilements. Please open the gate of nectar, Dharma! Please show the Dharma that is free from dust and defilement! After requesting thus, he looked at the world, knowing that it had become a vessel and that the time had come, (saying:) Brahma, whichever sentient beings of Magadha, who have ears and have faith, do they always hear the sacred Dharma in their lifetime? I will open the gate of nectar for them. After agreeing thus, Brahma rejoiced. After that, he wondered to whom he should teach the Dharma? (Thinking:) Lhaksyod, the son of Rangjye, and Ringphu, the son of Syutsal She
Chinese
虽然两个已经成为了容器，但您知道他们已经去世七天和三天了。在那之后，五贤部成为了容器，您看到他们现在居住在瓦拉纳西。您这样说道：我将前往瓦拉纳西，去往那座吉祥的城市，为像瞎子一样的世间，带来无与伦比的光芒。菩提树神请求说，您是小人物，请在其他大城市转法轮。世尊说：不要那样说，我在那里做了六十千次大供养。之后，当到达瓦拉纳西时，五贤部做了准备。他们无法忍受佛陀的光辉，违背誓言起身，以迎接和供养的方式表达喜悦，说了许多话并安坐。之后，那个地方自然涌现出了一千个珍宝宝座。为了尊敬之前的佛陀，他们绕着前三个宝座转圈。当佛陀毫不犹豫地坐在第四个宝座上时，其他的宝座都消失了。之后，佛陀以梵天的声音吹响了法轮之号，宣说了无数种使人清净和解脱的方法。所有大小乘的经典都被归纳为三藏，它们被宣说为对治亲近、缠缚和习气的对治法，即三学。最初的教诲是四圣谛，中间的教诲是在鹫峰山和王舍城等地宣说的无相法，最后的教诲是在尸林寒林和草胜城等地转法轮，宣说各种乘或究竟决定的法。之后，示现大神变，即从口中吐出唾液灰尘，使三百六十个外道导师被水冲走等等，示现了神变。之后，为了阻止众生执着于常，示现涅槃，本打算在八十岁时涅槃。婆罗门苏卡塔用莲花祈求不要涅槃，佛陀又住了两年，调伏了有缘众生，对于无缘者不调伏，对于懒惰者劝勉精进，使人厌离。
English
Although the two had become vessels, you knew that they had passed away for seven and three days. After that, the Five Excellent Ones became vessels, and you saw that they were now residing in Varanasi. You said this: I will go to Varanasi, go to that auspicious city, and bring unparalleled light to the world like the blind. The goddess of the Bodhi tree requested that you were a small person, please turn the wheel of Dharma in other large cities. The Blessed One said: Do not say that, I have made sixty thousand great offerings there. After that, when they arrived in Varanasi, the Five Excellent Ones made preparations. They could not bear the Buddha's glory, broke their vows and rose, expressing joy through welcoming and offering, saying many words and sitting down. After that, a thousand precious thrones naturally appeared in that place. In order to respect the previous Buddhas, they circumambulated the first three thrones. When the Buddha sat on the fourth throne without hesitation, the other thrones disappeared. After that, the Buddha blew the conch of Dharma with the voice of Brahma, and proclaimed countless methods of purification and liberation. All the sutras of the Greater and Lesser Vehicles were compiled into the Three Baskets, and they were proclaimed as the expression of the three trainings, which are the antidotes to closeness, entanglement, and habitual tendencies. The first teaching was the Four Noble Truths, the middle teaching was the signless Dharma proclaimed at Vulture Peak Mountain and Rajagriha, and the final teaching was the turning of the wheel of Dharma in the charnel ground Cool Grove and Grass Excellent City, proclaiming various vehicles or the ultimately determined Dharma. After that, showing great miracles, that is, spitting saliva dust from the mouth, causing three hundred and sixty heretical teachers to be washed away by water, etc., miracles manifested. After that, in order to prevent beings from clinging to permanence, showing Nirvana, originally intending to pass away at the age of eighty. The Brahmin Sukata scattered lotuses and prayed not to pass away into Nirvana, so the Buddha stayed for two more years, taming those who had fortune, not taming those who had no fortune, encouraging the lazy to be diligent, and causing weariness.