English
The Blessed One was seventy-nine years old, and forty-five years after attaining Buddhahood, on the fifteenth day of the dark mid-spring month (Tibetan second month) of the Joyful Powerful Wood Mouse year (Tibetan calendar), in the southern Shri Dhanyakataka, he taught the infinite teachings of the unsurpassable yoga tantra, such as the first Buddha, Supreme Bliss. That is, in the continuation of the above passage from the holy commentary, the Immaculate Sutra, it says: "Then he showed the three vehicles of Dharma, and on the dark fifteenth day of the twelfth month (Tibetan twelfth month), in Shri Dhanyakataka, he revealed the characteristics of the mandala of the Lord of Speech of the Dharmadhatu, with its sixteen divisions, and above it, he revealed the first Buddha, with its six divisions of the glorious constellation mandala." Furthermore, in that holy commentary, a quote from the root tantra is also cited: "On the great Vulture Peak Mountain, the unsurpassed Great Vehicle, the way of the Perfection of Wisdom, was shown to the Bodhisattvas. Then, in the unique great stupa, in the mandala of the Dharmadhatu, the holy first glorious tantra, was spoken on the dark fifteenth day of the mid-spring month (Tibetan second month)." Like that. On that fifteenth day, it was also the time when the demons were subdued and victory was won over the three realms. This situation is also mentioned in the commentary on the Summary of Empowerment by the glorious Naropa, which quotes the root tantra: "The dark day in front is the moon, the dark day behind is the sun. When the dark one on the left is the face, and the end on the right is the place, victory is won over the three realms, this is called the time to subdue the demons. There, the teacher faces east, and sits on a precious lion throne." That is how it is. Therefore, in the Wood Mouse year, the black (month)'s dhruva star position is one, the date dbyug po is seven, srang is twenty-six, ril por is eighteen, cha shas is thirty, the sun star is twenty-five, dbyu gu is thirty-five. The calculation of the fifteenth day is in five parts: the moon star is twelve, dbyu gi is twenty-five, the sun star is twenty-six, dbyu gu is fifty, Rahu's head star is twenty, hours are one and seven, time fire star is seven, hours are twenty-seven. Although the diagrams shown here have other calculation methods, they are based on the widely known White Lotus Oral Instructions method for immediate and easy belief.
Chinese
在某时，如来释迦狮子面向东方，略微靠近东北方，月亮在身后，太阳在右侧，面向西南偏南，火星在左侧，位于西北偏北，罗睺星宿位于那里，下午的太阳处于狮子座，在吉祥的星宿大坛城中显现。周围有无数的佛、菩萨、勇士、空行母，以及十二位大神等天、龙、夜叉、寻香等众生。在恒河（sita）的北方，九十六俱胝的人类聚集的中央，应国王月贤（zla ba bzang pos）的请求，金刚手菩萨的化身宣说了此经。在那里，不仅宣说了此经，还宣说了所有经，并交付给了金刚手。无数的人和非人获得了他们渴望的成就。在那之后的第二年，当他接近八十岁时，被称为忿怒尊，在木牛年（具体年份待考证）萨嘎月的十五日午夜，在巨人之国草地（rtswa can）中，他的色身完全融入了法界。正如《涅槃经》中明确说明的那样，他确立了自己的观点。中国的禅宗修行者也认为月亮的日期与《涅槃经》的日期一致，但如来的年龄与其他说法不一致，而是被认为是九十九岁。也有人认为他在双子月（smin drug）的十五日涅槃，但这并非不合理，而且似乎有很好的解释。另一些人则认为他在双子月（smin drug）的第八日午夜示现法身，这是印度阿阇黎戒护（tshul khrims skyong）和班禅释迦室利（paN chen shAkya shrI）的观点，藏族大学者布敦（bu ston）等人也赞同这一观点。还有人认为他在仲春（dbyid 'bring）的十五日涅槃，也有人认为是在初夏月（chu stod）的十五日。无论如何，导师的年龄通常被认为是八十岁，这只是为了适应普通弟子的认知。在小乘的律藏《毗奈耶杂事》中，阿难陀说：如来已经八十岁了，身体衰老。
English
At one time, the Tathagata Shakya Simha, facing east, slightly towards the northeast, with the moon behind him, the sun on his right, facing southwest, Mars on his left, located northwest, Rahu was situated there, the afternoon sun was in Leo, manifested in the great mandala of auspicious constellations. Surrounded by countless Buddhas, Bodhisattvas, heroes, dakinis, and the twelve great gods, as well as assemblies of gods, nagas, yakshas, gandharvas, and other beings. In the center of ninety-six kotis of human beings gathered north of the Sita River, at the request of King Zla ba bzang pos, an emanation of Vajrapani, this tantra was spoken. There, not only this tantra but all tantras were spoken and entrusted to Vajrapani. Countless humans and non-humans attained the desired siddhis. In the following year, when he was approaching eighty years of age, known as the Wrathful One, on the fifteenth midnight of the Saga month in the Wood Ox year (year to be verified), in the grassland of the land of giants, his physical body completely dissolved into the Dharmadhatu. As clearly stated in the Nirvana Sutra, he established his own view. Chinese Chan practitioners also consider the date of the moon to be consistent with the date of the Nirvana Sutra, but the Tathagata's age is inconsistent with other accounts and is considered to be ninety-nine years old. Some also believe that he passed into Nirvana on the fifteenth of the Gemini month (smin drug), but this is not unreasonable and seems to have a good explanation. Others believe that he manifested the Dharmakaya on the eighth midnight of the Gemini month (smin drug), which is the view of the Indian Acharya Tshul khrims skyong and Panchen Shakya Shri, and the Tibetan scholar Buton and others also agree with this view. Still others believe that he passed into Nirvana on the fifteenth of mid-spring (dbyid 'bring), and some believe that it was also on the fifteenth of the early summer month (chu stod). In any case, the age of the teacher is generally said to be eighty years old, which is only to accommodate the perception of ordinary disciples. In the Vinaya-ksudraka of the Hinayana Vinaya Pitaka, Ananda said: The Tathagata is eighty years old and his body is old.
Chinese
向རྒྱུ་རབ་བཟང་（Gyurab Zang）所作的开示：རབ་བཟང་（Rab Zang），我二十九岁时，出家为僧后，已经过了五十多年。请明确说明什么是善行。正如（这些话）所表明的那样。同样，在确定声闻圣者大长老们安居的顺序时，我们的导师释迦牟尼佛活了八十岁。就像这样，《分别说藏》（Vibhajyavāda）中说：胜者就这样活到八十岁，至上的贤者进入涅槃。大乘经典也与这些相符，正如《金光明经》中所说：寿命能活到八十岁。在《悲华经》中也说，放弃了五分之（生命）。此外，许多经部都一致地说寿命的长度是八十岁。因此，无论是因乘大乘，还是密乘大乘，《度母咕噜咕咧仪轨》中说：依赖于所化众生的世间，以二足尊的身份示现，住了八十年，前往佛陀胜利者的处所。因此，按照我们自己的观点，不应该认为（佛陀的）寿命比世间公认的八十岁更多或更少。此外，关于宣说时轮的时间，一些圣者认为，根据《无垢光经》中“十二个月”的时间来表示，（时轮）是在佛陀涅槃的那一年宣说的。然而，这个引文就像中国等地以前的国王们将自己获得王位的月份作为第一个月一样，佛陀也将自己转法轮、证得正觉的月份作为第一个月，并在第十二个月，即黑月结束时（宣说了时轮），因此，不必认为（时轮）是在佛陀涅槃后的那一年宣说的。正如前面所说，（时轮）是在佛陀接近涅槃时，以遗嘱的形式宣说的。时轮的逝去年份也不是从佛陀成佛等时候开始计算，而是从化身不住世、示现大寂灭的时候开始计算的。这一点，从上面引用的经文，以及在香巴拉（Shambhala）宣讲文殊菩萨之法的授记中也可以清楚地看出。正如《界品释》中引用根本续的经文所说：从今年起
English
An instruction given to Gyurab Zang: Rab Zang, I was twenty-nine years old, and more than fifty years have passed since I became a monk. Please clearly explain what is virtuous. As indicated by these words. Similarly, when determining the order in which the great elder Shravaka Arhats resided in summer retreats, our teacher Shakyamuni Buddha lived for eighty years. Like this, the Vibhajyavāda says: The Victorious One lived to be eighty years old, and the supreme sage passed into Nirvana. The Mahayana sutras also agree with these, as it is said in the Sutra of Golden Light: Life can last for eighty years. In the Karunapundarika Sutra, it is also said that one-fifth of (life) was given up. Furthermore, many sutras consistently state that the length of life is eighty years. Therefore, whether it is the cause-based Mahayana or the mantra-based Mahayana, the Sadhana of Tara Kurukulle states: Depending on the world of those to be tamed, appearing as the supreme of bipeds, residing for eighty years, and departing to the place of the Buddhas, the victorious ones. Therefore, according to our own view, one should not consider (the Buddha's) lifespan to be more or less than the commonly accepted eighty years. Furthermore, regarding the time of the Kalachakra's teaching, some holy ones believe that based on the "twelve months" mentioned in the Vimalaprabha, (the Kalachakra) was taught in the year of the Buddha's Nirvana. However, this quote is like the ancient kings in China and other places who considered the month in which they obtained the throne as the first month. The Buddha also considered the month in which he turned the wheel of Dharma and attained enlightenment as the first month, and at the end of the twelfth month, the dark month, (he taught the Kalachakra). Therefore, it is not necessary to think that (the Kalachakra) was taught in the year after the Buddha's Nirvana. As mentioned earlier, (the Kalachakra) was taught in the form of a testament when the Buddha was approaching Nirvana. The elapsed years of the Kalachakra are not counted from the Buddha's enlightenment, but from the time when the incarnate form did not remain and manifested the great peace. This is clear from the scriptures quoted above and from the prophecy of the time when Manjushri's Dharma was taught in Shambhala. As the commentary on the Khandha Chapter quotes the root tantra: From this year