English
Even when the beautiful environment of Meltse was protected, the Four Great Kings, with service, ascended into the sky, descended in front of the pure stupa, and shaved his own hair, completely renouncing. Then, from the yogis Long Flight and Superior Conduct, who were known as having great secret instructions, he demonstrated how to attain worldly samadhi. Together with the group of five good ones, he practiced austerities for six years on the banks of the Nairanjana River, and remained in the all-pervading samadhi. When the gods urged him, he arose from samadhi, and on the path of his journey, in order to refute the view that liberation can be attained merely through asceticism, which is famous in the world, he accepted the milk cream made from the milk of five hundred cows offered by the Brahmin girl Legskye-ma (Good Birth). After eating it, his body's signs and features became extremely clear, like a polished golden pillar. On the way, he took a handful of soft grass from the auspicious grass vendor and went to Bodh Gaya. Then, at the age of thirty-five, on the full moon day of the Saga month in the Wood Horse year, at the heart of the Bodhi tree in Bodh Gaya, he sat in the lotus position on a grass mat, and vowed: 'Even if my body withers on this seat, and the collection of skin and bones is destroyed, I will not move my body from this seat until I attain enlightenment, which is difficult to find in many eons.' There, in the evening, the King of Demons tempted him with seductive words, and the seven demonesses tempted him with lustful gestures, but they could not find an opportunity to shake him. Even the billion demon soldiers were subdued by the samadhi of loving-kindness. In the first watch of the night, he remained in deep samadhi, and relying on the ultimate samadhi, he attained the supernormal powers of miraculous abilities and the divine ear. In the middle watch, he attained the knowledge of others' minds, the recollection of past lives, and the divine eye. At dawn, he accomplished the exhaustion of defilements, attained unsurpassed wisdom, and attained the perfect enlightenment of Buddhahood. At that time, the great earth also shook violently, and immeasurable light appeared, and the gods praised him. At that time, there was one Arhat in the world. Then, nectar
Chinese
为了显示甚深非思议境界，我已证得甚深寂静、离戏光明、无为法，如甘露一般。但无论向谁宣说，都无人能理解，故我宁可不语，安住于寂静林间。如是说后，世尊七周未转法轮。之后，梵天和帝释天多次祈请转法轮，梵天说道：摩伽陀众生中，凡具耳根、具足信心与智慧者，为彼等开启不死甘露之门，令其恒常听闻正法。世尊应允之声，响彻至色究竟天。之后，在印度圣地的中央，过去诸位仙人所依止之处，也是我等导师曾对无数亿万诸佛进行供养和布施的场所——瓦拉纳西仙人堕处鹿野苑无畏林中，世尊圆满成佛后，自水树月（藏历四月）初四开始，经过七周，主要宣讲殊胜的戒律学，即以《律藏》为表达方式的初转法轮——四谛法轮。最初的人众是具知·憍陈如、马胜、额鞞、婆提、十力迦叶，此五贤善比丘及八万天人。世尊为他们三转四谛法轮，八万天人见谛，五比丘通过智慧领悟而受比丘戒，证得十一阿罗汉果位。当时，世间共有六位阿罗汉。总的来说，以四律藏摄持的律藏，虽然并非仅是佛陀成佛至涅槃期间所有教法的总称，但因其主要阐述了解脱轮回之道的特性，故被视为初转法轮。若对律藏进行分类，则有：律之律，即对根本律藏的简要概括；律之经，即禅定和梵行瑜伽的次第；律之论，即对前述内容的详细解释，以及通过断除与修持次第来实修的方法等，这些都属于初转法轮——四谛
English
To show that it is not the domain of profound conceptualization, I have found a Dharma like nectar: profound, peaceful, free from elaboration, luminous, and uncompounded. But since no one understands even if I show it to them, I will remain silent and abide in the forest. Having said this, the Blessed One remained for seven weeks without teaching the Dharma. Then, Brahma and Indra, the lords of the gods, repeatedly urged him to turn the wheel of Dharma. Brahma said: Among the sentient beings of Magadha, those who have ears and possess faith and intelligence, open the door of nectar to them, so that they may always hear the Dharma. The sound of the Blessed One's acceptance resounded as far as Akanishta. Then, in the center of the noble land of India, the place relied upon by the sages of the past, and also the place where our teacher made countless billions of offerings and donations to the Buddhas—Varanasi, the Deer Park at Sarnath, the forest free from fear—the Blessed One, having become fully enlightened there, began on the fourth day of the Water-tree month (Tibetan April), after seven weeks had passed, to mainly teach the superior discipline of morality, which is expressed in the Vinaya Pitaka, the first turning of the wheel of Dharma, the Four Noble Truths. The first of the human assembly were Kaundinya who knows everything, Ashvajit, Vashpa, Mahanama, and Bhadrika—these five excellent monks, together with eighty thousand gods. The Blessed One turned the Four Noble Truths three times for them, and the eighty thousand gods saw the truth. The five monks, through wisdom and understanding, were ordained as monks and attained eleven Arhatships. At that time, there were six Arhats in the world. In general, although the Vinaya Pitaka, which is gathered by the four lineages, is not definitively the basis for the name of the first turning of the Dharma wheel alone, since it shows all the arrangements that occurred from the time the teacher became enlightened until he passed into nirvana, it is nevertheless established as such, mainly because it shows the path that turns away from the characteristics of samsara, which are to be abandoned. If we divide the Vinaya, there is: the Vinaya of Vinaya, which is just a brief overview of its own arrangement; the Vinaya Sutra, which is the order of practice for samadhi and pure conduct yoga; and the Vinaya Abhidharma, which is a vast explanation of the distinctions of these, and the methods for practicing through the stages of abandonment and cultivation, etc. These all belong to the first turning of the wheel of Dharma, the Four Noble Truths.
Chinese
这是法的类别。 中间和最后法轮的方式将在下文阐述。特别是，在密咒的续部中，诸如色究竟天他化自在天之境、须弥山顶、人间世界的吉祥聚米、萨霍、邬金、鹫峰山、寒林等处，时间和处所不定，通过坛城幻化等方式，宣说了无量续部的各种不共之安立。诸佛的事业是无量法的门径、乘的类别、调伏的方法以及时间先后等，都不是各自的凡夫心识所能思量的。如此大威神力的事业幻化是无量的，使所有眼见耳闻忆念接触的众生安置于解脱安乐之道。导师释迦牟尼佛在八十岁时，已经调伏了大多数需要亲自调伏的众生。此时，舍利子和八万阿罗汉，以及目犍连之子和七万阿罗汉先于佛陀入灭。之后，导师前往巨王国草城，在两棵娑罗树之间，于最后的卧榻上，也调伏了乐喜乾闼婆和遍行善贤，从而完成了需要亲自调伏的众生。佛陀将包括四众眷属在内的教法托付给大迦叶尊者，为了调伏常执之人，策励众多懈怠者修行佛法，以及生起佛陀降世极为稀有的观念，在八十一岁时，于铁龙年萨嘎月的十五日，示现了涅槃于法界。与此同时，八万阿罗汉也入灭。在那里，遗体自燃，化为碎末。根据各自的福报差别，分为八份，作为佛塔的心脏。之后，如何结集经藏的方式等，将在下文阐述。如此，导师佛陀降临此世的方式的传记，简略地作了普遍的讲述。
English
These are categories of Dharma. The manner of the intermediate and final turnings of the wheel will be explained below. In particular, in the tantric systems of mantra, in places such as Akanishta, the realm of Paranirmitavasavartin, the summit of Mount Meru, the world of human realm like Shri Dhanyakataka, Sahor, Oddiyana, Vulture Peak Mountain, Cool Grove, and so forth, without definite places, times, and retinues, through the emanation of mandalas and so on, the various unique establishments of the countless tantric systems are taught. The activities of the Buddhas are immeasurable doors of Dharma, categories of vehicles, methods of taming, and the order of times, none of which can ever be conceived by the minds of individual ordinary beings. Such immeasurable displays of the activities of great miraculous power place all sentient beings who see, hear, remember, and touch on the path of liberation and happiness. The Teacher, Shakyamuni Buddha himself, at the age of eighty, having tamed most of the beings to be tamed in person, at that time, Shariputra along with eighty thousand Arhats, and Maudgalyayana's son along with seventy thousand Arhats, passed away into nirvana before the Buddha. Then, the Teacher himself went to Kushinagar, the city of the giants, and between the two Sala trees, on the final resting bed, he also tamed the Gandharva Delightful Joy and the wandering Good Virtue, thus completing the beings to be tamed in person. The Buddha entrusted the teachings, together with the fourfold assembly, to the great elder Kashyapa, in order to tame those who cling to permanence, to encourage many lazy ones to practice the Dharma, and to generate the perception that the appearance of a Buddha in the world is extremely rare. At the age of eighty-one, on the fifteenth day of the Saga month in the Iron Dragon year, he demonstrated the manner of completely passing into nirvana in the Dharmadhatu. At the same time, eighty-eight thousand Arhats also passed into nirvana. There, the cremation fire ignited spontaneously from the relics, and the relics were reduced to fragments. According to the differences and suitability of their respective fortunes, they were divided into eight parts, which were made the heart of stupas. Then, the manner in which the collections of the Buddha's words were made, and so forth, will be explained below. Thus, the biography of the manner in which the Teacher Buddha appeared in this world has been briefly and generally told.
Chinese
如是安立之后，就当前的内容而言，以上分科的第一部分，即导师如何宣说圣法律藏之方式为：开篇，导师于瓦拉纳西，主要宣说殊胜之戒律，四谛之法，为五比丘众宣说。此处，初转法轮，律藏开篇的基础是五种圆满：导师圆满，即无与伦比的释迦牟尼佛。处所圆满，印度圣地中央，先前众多独觉佛涅槃后，舍利堕落之处，瓦拉纳西，仙人堕处，无畏鹿野苑。时间圆满，导师现证菩提后，从水星月四日开始，历经七周。法圆满，殊胜戒律之学，所诠为主要，能诠为律藏，初转法轮，四谛之法。眷属圆满，包括八万天众，以及最初的人类眷属五贤善比丘众。第二，该法轮如何通过汇集、讲说和修持来受持的方式为：由迦叶等汇集，由世亲等圣者造论，由功德光和释迦光弘扬，前译戒律传承由寂护，后由释迦师利弘扬。此处有三种汇集次第。第一种汇集是：当时，两位殊胜弟子和导师世尊一起，众多阿罗汉涅槃时，诸天说道，有权势的比丘们都已涅槃，圣法犹如火灭后的余烬一般。为了消除诸如此类的诽谤，在导师涅槃后的当年，于王舍城竹林精舍的洞穴中，国王阿阇世提供了住所和资具，五百阿罗汉，以大迦叶为首，聚集在一起安居。由圣者阿难汇集经藏，近圆汇集律藏，大迦叶汇集论藏，这些由阿罗汉们汇集。第二种汇集是：导师涅槃一百一十年后，毗舍离
English
Having established thus, regarding the current content, the first subsection above, which is how the Teacher proclaimed the sacred Vinaya Pitaka: The introduction states that the Teacher, in Varanasi, mainly taught the superior discipline, the Four Noble Truths, and spoke to the five disciples. Here, the basis for discussing the first turning of the wheel of Dharma, the Vinaya Pitaka, is the five perfections: The Teacher's perfection, namely the incomparable Shakyamuni Buddha himself. The place perfection, in the center of the noble land of India, where many Pratyekabuddhas had previously passed away without residue, and relics had fallen, in Varanasi, the place where hermits fell, the fearless deer park. The time perfection, starting from the fourth day of the Water-star month, seven weeks after the Teacher attained perfect enlightenment. The Dharma perfection, the learning of superior discipline, with the signified as the main point, and the signifier as the Vinaya Pitaka, the first turning of the wheel of Dharma, the Four Noble Truths. The retinue perfection, including eighty thousand gods, and the first human retinue, the five excellent monks. Second, the way in which that Dharma wheel was upheld through collection, explanation, and practice is as follows: Collected by Kashyapa and others, Commentaries composed by noble ones such as Vasubandhu, Propagated by Gunaprabha and Shakya Prabha, The early translation Vinaya lineage by Shantarakshita, And later propagated by Shakya Shri. Here, there are three stages of compilation. The first compilation is: At that time, when the two supreme disciples and the Teacher, the Bhagavan, were together, and many Arhats had passed into Nirvana, the gods said that the powerful monks had all passed into Nirvana, and the sacred Dharma was like the ashes of a fire. In order to dispel such slanders, in the same year after the Teacher's Nirvana, in the cave of Nyagrodha in Rajagriha, King Ajatashatru provided lodging and necessities, and five hundred Arhats, led by the great Kashyapa, gathered together for the summer retreat. The Sutra Pitaka was compiled by the noble Ananda, the Vinaya Pitaka was compiled by Upali, and the Abhidhamma Pitaka was compiled by the great Kashyapa, and these were compiled by those Arhats. The second compilation is: One hundred and ten years after the Teacher's Nirvana, in Vaishali