Chinese
通过息增怀诛等超越世间的行为，获得息增怀诛，两种成就。令六道众生欢喜，断除贪嗔痴之轮回。令诸魔欢喜，平息障碍。观想一切令欢喜的光芒照耀我身，从而平息所有疾病、邪魔和障碍。回向的方法是：在那之后，一切都安住在无所缘的心的状态中。心性本身也是无所缘的，安住在法界平等中。从如幻的自性中进行回向。也像那样，客人、布施的物品和布施者都如同自己的心一般。要知道一切法都无异于自己心性的显现，远离戏论，安住在平等中，并从如幻的状态中进行回向。功德的阐述是：瑜伽士库萨里瓦（Kusaliwa）等人的殊胜会供轮。此能平息所有违缘，圆满二资粮，断除二障，无量加持在相续中生起。无我执，厌离心强烈，思维敏捷。愿望成就，显现世间皆为上师之显现。无有诀窍，临终光明成就。中阴解脱，二利圆满。因此，要精进修持上师。如此教导。其他的利益还有：弥补所有违犯，成为供养诸神的殊胜之法，舍弃我执，摧毁二取之错觉等等，不可估量。阐述其理由是：现在阐述利益巨大的理由。无论以生起次第修持多少劫，刹那忆念上师最为殊胜。在《轮涅调伏嬉戏续》中说：无论以亿万劫，修持诸神的形象，胜过一切怙主的自在者，忆念上师最为殊胜。第五，利益有二：由于是所有功德的基础，因此劝诫依止。如此劝诫依止上师：具足吉祥圆满功德之根本，圆满一切功德，拥有利乐之云，欲求三界甘露妙雨者，当依止具足慈悲信心的上师。一切种智的佛陀是自他殊胜的吉祥，以不死的法之财富救护众生，拥有无量功德。从众多利乐之云中，向三界降下佛法的雨
English
Through actions such as pacifying, increasing, magnetizing, and subjugating, which transcend the mundane, one obtains the two types of accomplishments: pacifying, increasing, magnetizing, and subjugating. May the six realms of beings be pleased, and may the cycle of attachment and aversion be severed. May the demons be pleased, and may obstacles be pacified. I contemplate that the rays of light that please all beings strike me, thereby pacifying all illnesses, demons, and obstacles. The method of dedication is as follows: After that, everything remains in a state of non-objectifying mind. Mind itself is also non-objectifying, remaining in the equality of the Dharmadhatu. Dedication is done from the nature of illusion. Likewise, just as the guests, the objects of offering, and the giver are all one's own mind, one should know that all phenomena are none other than the manifestation of one's own mind, free from elaboration, and remain in equality, and dedication should be done from the state of illusion. The exposition of qualities is as follows: The excellent gathering circle among the yogis Kusaliwas. This pacifies all unfavorable conditions, perfects the two accumulations, removes the two obscurations, and generates immeasurable blessings in the continuum. There is no self-grasping, strong renunciation, and sharp intellect. Wishes are fulfilled, and appearances and existence arise as the Guru. There is no crucial point, and the clear light of death is accomplished. Liberation in the Bardo, and the two purposes are perfectly fulfilled. Therefore, one should diligently practice the Guru. Thus he advised. Other benefits include: fulfilling all vows and commitments, becoming the supreme offering to the deities, abandoning self-grasping, destroying the illusion of dualistic perception, and so on, which are immeasurable. The reason for this is explained as follows: Now, I will state the reason for the great benefits. Even if one meditates on the generation stage for eons, a moment's remembrance of the Guru is said to be supreme. From the Tantra of the Wheel of Subjugation: "Whoever, for billions of eons, meditates on the form of the deities, the great Lord of all protectors, remembrance of the Guru is said to be supreme." Fifth, the benefits are twofold: Because it is the basis of all qualities, it is advised to rely on it. Thus, it is advised to rely on the Guru: The glorious one, the source of excellent wealth, full of all qualities, possessing clouds of benefit and happiness, desiring the rain of excellent nectar in the three realms, should rely on those who have compassion and faith. The Buddha, who knows all aspects, is the excellent glory of oneself and others, protecting beings with the wealth of the deathless Dharma, possessing immeasurable qualities. From the many clouds of benefit and happiness, the rain of Dharma falls in the three realms.
Chinese
想要获得次第旋转的三法轮，就应当依止善知识。如《中观经》所说：‘善男子，想要获得一切种智，就应当依止善知识。’《摄类学》中说：‘应当恒常依止具德上师，为什么呢？因为贤善的功德都从此产生。’三法轮是说，世尊成佛后七周内没有说法。第一周没有改变跏趺坐姿；第二周凝视菩提树；第三周接近赡部洲；第四周遥望三千世界；第五周前往龙王难陀和跋难陀的住所；第六周住在树林中，宣说：‘深寂离戏光明无为法，犹如甘露之法我已得，然我对谁宣说亦难解，故我默然止住于林间。’当时，嘎嘎瓦拉和巴德拉两位商人供养蜂蜜，佛陀没有找到容器，四大天王同时供养了四个石钵，佛陀将它们合为一个，接受了供养并说了吉祥的话。第七周，梵天和帝释天祈请说法。之后，佛陀前往瓦拉纳西，为五比丘和八万天人宣说了四谛法轮。之后，在鹫峰山，为从十方来的菩萨、四众弟子、天龙八部等宣说了无相法轮。之后，在天界、龙宫、拘摩陀城等地，宣说了确定意义的法轮，有确定和不确定的各种说法。这些说法也考虑到小、中、大三种根器，或者说，初入之基、中间入道之路、最终意义之精华这三个方面，依次宣说了三藏作为能诠，三学作为所诠。有些论师认为三法轮是同时转动的，因为在不同的人看来是这样的，但经部中分别按年份来讲述，这似乎是不一致的。《大毗婆沙论》中认为是八十年。
English
Those who wish to attain the three wheels of Dharma in succession should rely on a virtuous spiritual friend. As it is said in the Madhyamaka Sutra: 'Good son, if you wish to attain omniscience, you should rely on a virtuous spiritual friend.' And in the Compendium: 'You should always rely on wise lamas. Why? Because the qualities of the wise arise from them.' The three wheels of Dharma are: after the Bhagavan Buddha attained enlightenment, he did not teach for seven weeks. In the first week, he did not change his lotus position. In the second week, he gazed at the Bodhi tree. In the third week, he approached Jambudvipa. In the fourth week, he gazed afar at the three thousand worlds. In the fifth week, he went to the abode of the Naga kings Nanda and Upananda. In the sixth week, he stayed in the grove of the Shing Shroll Gyue, and said: 'Profound, peaceful, free from elaboration, luminous, uncompounded. I have found a Dharma like nectar. But if I were to teach it, no one would understand. Therefore, I will remain silent in the forest.' At that time, the merchants Tapussa and Bhallika offered honey, but the Buddha could not find a vessel. The Four Great Kings simultaneously offered four stone bowls, which the Buddha blessed into one, accepted the offering, and spoke auspicious words. In the seventh week, Brahma and Indra requested him to teach. After that, the Buddha went to Varanasi and turned the wheel of the Dharma of the Four Noble Truths for the five monks and eighty thousand gods. Then, on Vulture Peak Mountain, he turned the wheel of the Dharma of no characteristics for the bodhisattvas who came from the ten directions, the fourfold assembly, gods, nagas, and others. Then, in the abodes of the gods, the abodes of the nagas, and the city of Kumuda, he taught the wheel of Dharma of definitive meaning, with various definite and indefinite teachings. These teachings also considered the three types of faculties: small, medium, and great, or the three aspects: the basis for initial entry, the path for entering in the middle, and the essence of ultimate meaning. He taught the three pitakas as the expresser and the three trainings as the expressed, in order. Some teachers say that the three wheels of Dharma were turned simultaneously because that is how it appeared to different individuals, but the sutras explain them separately by year, which seems inconsistent. The Great Commentary of the Vaibhashika says it was eighty years.
Chinese
萨迦派认为（佛陀）八十岁零三个月。第八座佛塔中说：“尊者祈请三个月后，礼拜入灭佛塔。”有些学者说八十二岁。但多部经中明确说（佛陀）八十岁零三个月。其中，关于八十岁，《释量论》中说：“法轮处和广阔处，白土处和天处，杀童处和迦湿弥罗，牧地佛塔山和，光明园和有敌者，以及迦毗罗卫城，这些地方，能仁的殊胜者每年都住一年。在燃烧洞穴处两年，在药林中三年，在王舍城中五年，苦行六年，在舍卫城二十三年，在迦毗罗卫二十九年，这样，胜者八十岁时，殊胜的能仁入灭。全知者所住的，那些福德之处，恒时以身语意，恭敬顶礼。”如此说。讲述过去经历的方式的教诲是这样的：为了平息无始以来串习的意空烦恼痛苦，诺桑总是哭着寻求佛法，所以要断除厌倦，依止善知识。也就是说，在业和烦恼未消除之前，为了平息它们，必须依止比自己更殊胜的上师，为了获得更殊胜的功德。方式是，幸福之源城市的商人诺拉多丹的儿子诺桑，从南方地区到所有南方地区，总是寻求佛法，因此依止了文殊童子等授记和加持的上师五十四位，以及依止了他们教诲后随之教导的上师五十四位，总共一百零八位。或者，菩萨常啼在寻求般若波罗蜜多时，卖掉自己的身体，与五百位商人的女儿一同乘坐马车，前往东方香满城，像供养和侍奉菩萨法胜一样去做。第六个总义是：现在将善根回向给众生。
English
The Sakya school believes (Buddha) was eighty years and three months old. The eighth stupa says, "After Venerable Cunda prayed for three months, I prostrate to the stupa where he passed into nirvana." Some scholars say eighty-two years. But many sutras clearly state (Buddha) was eighty years and three months old. Among them, regarding the eighty years, the Pramanavarttika says: "The Dharma wheel place and the vast place, the white earth place and the heavenly place, the child-killing place and Kashmir, the pasture stupa mountain and, the bright garden and the one with enemies, and the city of Kapilavastu, in these places, the excellent one of the able one stayed one year each year. Two years at the burning cave place, three years in the medicine forest, five years in the city of Rajagriha, six years of asceticism, twenty-three years in Shravasti, twenty-nine years in Kapilavastu, thus, when the Victorious One was eighty years old, the excellent Able One passed into nirvana. The places of merit where the All-Knowing One stayed, always with body, speech, and mind, respectfully bowing and prostrating." So it says. The teaching on how to teach according to past events is like this: In order to pacify the suffering of afflictions in the mind-sky that have been familiar since beginningless time, Norzang always sought the Dharma while crying, so one must abandon weariness and rely on a virtuous spiritual friend. That is, until karma and afflictions are eliminated, in order to pacify them, one must rely on a guru who is more excellent than oneself, in order to obtain more excellent qualities. The way is that Norzang, the son of the merchant Norlha Doden of the city of the source of happiness, went from the southern region to all the southern regions, always seeking the Dharma, and thus relied on fifty-four gurus who were prophesied and blessed by Manjushri Kumara and others, and fifty-four gurus who followed and taught after their teachings, totaling one hundred and eight. Or, Bodhisattva Sadaprarudita, when seeking the Perfection of Wisdom, sold his body, and together with five hundred merchant daughters, rode in a chariot to the city of Fragrant Fullness in the east, and did as offering and serving Bodhisattva Dharmodgata. The sixth general meaning is: Now dedicating the merit to sentient beings.
Chinese
如是，具义行权者之传承圆满具足，吉祥之缘倾注于耳为甘露。因依止罪恶邪道，疲惫之心今日得安息。依止真正善知识之次第所出之善妙连鬘是：行义者，于莲花聚中，以布施之扇善妙地，以悦耳之语迎接，以义相应而谦逊，行义即为建立重大之商议。如是天王传承千倍之音，较之更为殊胜者，何以能比拟？众生福德极为贤善，倾听于耳，以清净之福，令长久以来依止恶友、于轮回中疲惫之众，于天人上师佛陀薄伽梵之花园，如意之云中，获得安息。依止非真善知识，长久于轮回中，以众多罪恶之聚，令自心疲惫之众生，愿能依止大乐胜者之境地。心怀卑劣，入于小乘者，独自一人进入寂静之道，愿彼等追随圣者菩萨之后，入于大乘道，成为众生之上师。何者具有如满月般之身，于天众星辰连鬘之中甚为庄严，以利乐之白光消除烦恼之苦，愿一切众生皆能触及彼之光辉。大圆满心性休息中，依止善知识品第五之释。如此，具足特征之善知识，如理依止之必要，乃是大乘道一切之初始或根本。第六品皈依品有三：宣说进入大乘道之方式，分别而言，即真实之皈依，以及此时之善根回向。第一总义，进入大乘道之次第是：如今从如何进入大乘道之次第开始宣说，首先必须学习皈依之方式，因此，如前所说之方式，如是善依善知识后，当次第修学解脱道。为何？