English
End. Subtracting four is the view of Tenzin Zangpo and others. Subtracting forty-six is the view of Telpa Kunga Gyaltsen. Subtracting one hundred and thirty-one is the view of the Biography of Chandana Jowo. Subtracting two hundred and thirty is the view of the Siddha Orgyenpa. Subtracting three hundred and seven is the view of Sakya Palden Lama Dampa. Subtracting three hundred and thirty-seven is the assertion of Abhayakara and, Kashmiri Pandit Shakya Shri and, Namkha Zangpo and others, Pandit Shakya Shri believed that when the moon set in the western mountains at noon on the eighth day of the fifth month of the Fire Mouse year (Tibetan calendar), Shakyamuni Buddha passed into Nirvana. Since then, years, months, and days have accumulated, just as the Wood Mouse year (Tibetan calendar) is calculated at Trophu Monastery. Subtracting four hundred and six is the view of Rongpa Ngawang Drakpa. These are the smaller numbers subtracted from the year of Buddha's Nirvana in the Phugpa system. Similarly, different views can be seen regarding the identification of the year in which the Buddha taught the Kalachakra Tantra, that is, subtracting two from the year of the Kalachakra Root Tantra taught in the Phugpa system is the view of Kunkhyen Buton and Jangpa. They believe that the Kalachakra Root Tantra was taught on the dark moon of the various Water Horse years (Tibetan calendar). Subtracting three is the view of Yungton and Jamyang Chokgon and others, who believe that the Kalachakra Root Tantra was taught on the dark moon of the Water Sheep year (Tibetan calendar). The view of Karmapa Mikyo Dorje and the Tsur tradition's astrological text "Practical Vase" is also the same as this, and the year in which the Kalachakra Tantra was taught in Khedrup Je's "Great Commentary on the Kalachakra" is also the same. However, the difference in views is that, according to the Tsur tradition's astrology "Practical Vase," the Buddha entered the womb in the Blood Vomiting Water Pig year (Tibetan calendar). The following year, the Wood Mouse year (Tibetan calendar), he was born on the eighth day of the Saga month (Tibetan fourth month). After thirty-four years, he became enlightened at dawn on the dark moon of the Vyapta Earth Dog year (Tibetan calendar) Saga month (Tibetan fourth month). After forty-five years, he turned the wheel of Dharma and taught the Kalachakra Root Tantra on the dark moon of the Water Sheep year (Tibetan calendar). It is believed that he passed into Nirvana on the dark moon of the Saga month (Tibetan fourth month) after that month. As mentioned earlier, this view is consistent with the direct indication of the years in the scriptures. This view holds that all lineage holders, such as the six Dharma Kings and Manjushri Names, lived for one hundred years.
Chinese
关于仅仅认为（时轮金刚）教法是教法的海生王和白莲王的王位年数过多的情况，由于不认可，所以两位种姓王的在位年份比推算方法早，这是需要研究的。认为有二十六位种姓王是不合理的。如果认为是二十五位种姓王，那么比该派所说的五千年的期限少一百多年，比克拉克的期限一千八百年少两百多年等，出现了一些无法推敲的情况。 贤哲格勒巴桑的观点是，导师（释迦牟尼佛）在各种水马年的春末小月萨嘎月的月亮初升时成佛。那天进行日期计算，与日食相符。从成佛的那个时候起一年之内，宣说了共同的波罗蜜多乘，并在鹫峰山宣说了般若波罗蜜多。成佛后十二个月，在水羊年的黑月（藏历十二月）十五日宣说了时轮根本续，这是他的观点。在《无垢光大疏》的灌顶品末尾等处，说在圣地（印度）萨嘎月的月亮初升时，薄伽梵成佛，转了三乘法轮，十二个月后的黑月十五日在哲蚌寺（འབྲས་སྤུངས་，位于拉萨（ལྷ་ས་）西郊）的大佛塔处宣说了时轮续，以此作为依据。其他宗派不这样解释这个教证的含义。如果将宣说根本续的年份和月贤宣说教法的年份都算在六百之内，就不会出现日食图。如果不算一个，就会出现，所以“从今年起六百之年”这句话应该理解为指刚过去的那一年。 他说，从成佛到四十六岁之间一直住世。从宣说根本续的后一年到胜生周期的第七个具喜木虎年为止，计算已过和剩余的时间等，前四个时期是三千二百五十五年，后一个是千八百年，总共是五千零五十五年，从这个数字中减去导师从成佛到涅槃之间的四十六年，得出五千零九年，与经部所说的教法住世时间相符。九年即使不算作粗略计算也可以。他说，那些认为佛陀涅槃后的年份比时轮历法多一千多年的人是胡说八道。 推算
English
Regarding the situation where the Kalachakra teachings are considered merely teachings, and the reign years of the Ocean-born King and White Lotus King are deemed excessive, due to the disapproval of this, the years of the two Kulika kings' reign being earlier than the calculated methods require examination. It is unreasonable to consider there to be twenty-six Kulika kings. If there are considered to be twenty-five Kulika kings, then it is more than a hundred years less than the five thousand-year limit stated in that system, and more than two hundred years less than the eighteen hundred-year limit of the Karkas, etc., some situations appear that cannot withstand scrutiny. The view of the learned and accomplished Gelek Palzang is that the Teacher (Shakyamuni Buddha) attained enlightenment in the late spring, small month of the Water Horse year, at the time when the new moon of Saga appeared. Calculating the date that day, it coincided with a solar eclipse. From that time of enlightenment for one year, he taught the general Paramita Vehicle, and at Vulture Peak he taught the Prajnaparamita. Twelve months after enlightenment, on the fifteenth of the black month (Tibetan twelfth month) of the Water Sheep year, he taught the Kalachakra Root Tantra, according to his view. In the commentary, the Great Stainless Light, at the end of the Empowerment chapter, it says that in the sacred land (India), when the new moon of Saga appeared, the Bhagavan attained enlightenment, turned the wheel of Dharma of the three vehicles, and twelve months later, on the fifteenth of the black month, at the great stupa of Drepung (འབྲས་སྤུངས་, located in the western suburbs of Lhasa (ལྷ་ས་)), he taught the Kalachakra Tantra, and this is used as a source. Other schools do not explain the meaning of this quote in that way. If both the year in which the Root Tantra was taught and the year in which the Dharma was taught by the good month are counted within the six hundred, then the diagram of the solar eclipse will not appear. If one is not counted, it will appear, so the phrase "from this year, the six hundredth year" should be understood as referring to the year that has just passed. He said that he lived for forty-six years after enlightenment. From the year after the Root Tantra was taught until the Joyful Wood Tiger year of the seventh Rabjung, calculating the elapsed and remaining time, etc., the first four periods are three thousand two hundred and fifty-five years, and the latter is one thousand eight hundred years, totaling five thousand and fifty-five years, from which subtract the forty-six years between the Teacher's enlightenment and nirvana, resulting in five thousand and nine years, which corresponds to the duration of the teachings stated by the Sutra school. The nine years may be disregarded as a rough calculation. He said that those who believe that the years after the Buddha's nirvana are more than a thousand years longer than the Kalachakra system are talking nonsense. Calculation
Chinese
如果从具光佛陀宣说时轮根本续之后逝去的年份数中减去四，那就是觉囊派却吉嘉波的观点。按照这种观点，认为在木猴年宣说了根本续。这些比普派的时轮续宣说年份要少。另外，在普派认为宣说根本续的年份数上加上四百七十二，那就是俄·洛扎瓦衮努贝的观点。这比普派的观点要多得多。还有，关于佛陀涅槃后经过了多少年，有些观点认为比普派的观点更多。以普派的逝去年份为基础，这样加上就能成立，加上一百二十七，那就是唐的文献的观点。或者，也有在那之上再减去六十的观点。加上一千二百五十二，那就是萨迦班智达等人的观点。萨迦班智达说，导师在火兔年入胎，土龙年萨嘎月的初八早上诞生，水虎年小春萨嘎月的十五黎明时分证悟成佛，火猪年小春萨嘎月的夜晚涅槃。也有人认为在秋季的初八涅槃。关于佛陀涅槃后经过了多少年，计算方法上出现多寡的原因是，在印度，声闻僧徒们有每天念诵佛陀涅槃的年月日的习惯。后来在摩揭陀国，导师高僧成就自在和善护兄弟用旃檀木堆积起来，从中自然显现了大菩提像，从那以后也念诵那个时间，因此有人说后来大菩提出现的时间和佛陀涅槃的时间搞混了。此时，上师们引用无垢光天女授记经说：“我涅槃后一千五百年，在红脸人的地方，正法将兴盛。”这里说的红脸人就是指藏族，那里佛法兴盛的时间，以及其他龙树等授记的年份，还有如果计算国王等的世系，会和其他不符，其他的观点不合理。按照时轮续的直接指示计算的年份，从那之后经过一千五百年，嘉措南嘉登上王位，与此相符。
English
If you subtract four from the number of years that have passed since the Blessed Buddha of Light spoke the Root Tantra of the Wheel of Time, that is the view of Jonang Chökyi Gyalpo. According to this view, it is believed that the Root Tantra was spoken in the Wood Monkey year. These are fewer than the years in which the Pukpa school says the Wheel of Time Tantra was spoken. Furthermore, if you add four hundred and seventy-two to the number of years that the Pukpa school believes the Root Tantra was spoken, that is the view of Gö Lotsawa Zhönnu Pal. This is much more than the Pukpa school's view. Furthermore, regarding how many years have passed since the Buddha's Parinirvana, some views hold that it is more than the Pukpa school's view. Taking the Pukpa school's year of passing as the basis, it can be established by adding in this way: if you add one hundred and twenty-seven, that is the view of the Tang documents. Alternatively, there is also a view of subtracting sixty from that. If you add one thousand two hundred and fifty-two, that is the view of Sakya Pandita and others. Sakya Pandita said that the Teacher entered the womb in the Fire Rabbit year, was born as a prince on the eighth morning of the Saga month in the Earth Dragon year, attained enlightenment at dawn on the fifteenth of the Saga month in the Small Spring of the Water Tiger year, and passed into Parinirvana on the night of the Saga month in the Small Spring of the Fire Pig year. It also appears that some believe he passed away on the eighth of the autumn season. The reason why there are differences in the calculation of how many years have passed since the Buddha's Parinirvana is that in India, the Shravaka-Saindhava monks had the custom of reciting the year, month, and day of the Buddha's Parinirvana every day. Later, in Magadha, the teachers Thötsun Drubje and the brothers Dedjé Dakpo piled up sandalwood bricks, from which the Great Bodhi image naturally appeared. From then on, they also recited that time, so some say that later the time of the appearance of the Great Bodhi and the time of the Buddha's Parinirvana were confused. At this time, the lamas quoted the prophecy from the Immaculate Light Goddess Sutra, saying, "One thousand five hundred years after my Parinirvana, the Dharma will flourish in the land of the red-faced ones." The red-faced ones here refer to the Tibetans, and the time when the Dharma flourished there, as well as the years prophesied by Nagarjuna and others, and if you calculate the lineages of kings and so on, it will not match, and other views are not reasonable. According to the years calculated according to the direct instructions of the Wheel of Time Tantra, one thousand five hundred years after that, Gyatso Namgyal ascended the throne, and this corresponds.