T26n1533_轉法輪經憂波提舍
大正藏第 26 冊 No. 1533 轉法輪經憂波提舍
No. 1533
轉法輪經憂波提舍翻譯之記
轉法輪經，如來初說；憂波提舍，義門之名，天親菩薩之所開示。佛說為誰？憍陳如等。義行此方，必主其人。魏驃騎大將軍開府儀同三司御史中尉勃海高仲密，善求義方，選真簡偽，故請法師毗目智仙並其弟子瞿曇流支，于鄴城內在金華寺，出此義門憂波提舍。興和三年歲次大梁建酉之月朔次庚子十一日譯，三千九百四十二言。沙門曇林對譯錄記。
轉法輪經憂波提舍(有釋論無經本)
天親菩薩造
元魏天竺三藏毗目智仙譯
如是我聞：一時婆伽婆住王舍城耆阇崛山中，與大比丘僧大菩薩眾俱。爾時世尊告智員大海樂說辯才菩薩言：智員大海樂說辯才！有二種住持如來轉法輪。何等為二？一者眾生住持；二者法住持。智員大海樂說辯才！此二種住持，如來轉法輪乃至盡此修多羅說。
此正法輪勝修多羅，以何義故？彼牟尼王不可思議、不可稱、不可說、不可量、不可喻如虛空，不斷不常順入因緣，寂靜勝、寂靜最勝、寂靜第一寂靜，如實諦不虛妄，如來轉無上法輪，說此修多羅。如來弟子聲聞之人、聲聞弟子、諸仙人等之所讚歎。此因緣故，我
【現代漢語翻譯】 現代漢語譯本
大正藏第 26 冊 No. 1533 轉法輪經憂波提舍
No. 1533
轉法輪經憂波提舍翻譯之記
《轉法輪經》，是如來最初宣說的經典；「憂波提舍」（Upadeśa），是義理之門的名稱，由天親菩薩（Vasubandhu）所開示。佛為誰宣說此經？為憍陳如（Kauṇḍinya）等人。爲了使義理在此地弘揚，必須有主導之人。魏國的驃騎大將軍、開府儀同三司、御史中尉勃海高仲密，善於尋求義理，甄別真偽，因此請法師毗目智仙（Vimalākṣa）及其弟子瞿曇流支（Gautama Prajñāruchi），在鄴城金華寺，翻譯這部《義門憂波提舍》。興和三年，歲次大梁建酉之月朔次庚子十一日譯成，共三千九百四十二字。沙門曇林負責對譯記錄。
轉法輪經憂波提舍（有釋論無經本）
天親菩薩造
元魏天竺三藏毗目智仙譯
如是我聞：一時，婆伽婆（Bhagavān，世尊）住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與眾多大比丘僧和大菩薩眾在一起。當時，世尊告訴智員大海樂說辯才菩薩說：『智員大海樂說辯才！有兩種住持如來轉法輪的方式。哪兩種呢？一是眾生住持；二是法住持。智員大海樂說辯才！這兩種住持方式，如來轉法輪，乃至盡此修多羅（sūtra，經）所說。』
這部正法輪殊勝修多羅，是因何意義而殊勝呢？因為那位牟尼王（釋迦牟尼佛）是不可思議、不可稱量、不可言說、不可度量、不可比喻的，如同虛空一般，不斷也不常，順應因緣，寂靜殊勝、寂靜最殊勝、寂靜第一寂靜，如實真諦不虛妄，如來轉無上法輪，宣說這部修多羅。如來的弟子聲聞之人、聲聞弟子、諸仙人等都讚歎這部經。因為這個因緣，我
【English Translation】 English version
T26, No. 1533 Upadeśa on the Sutra of Turning the Wheel of Dharma
No. 1533
A Record of the Translation of the Upadeśa on the Sutra of Turning the Wheel of Dharma
The 'Sutra of Turning the Wheel of Dharma' is the first sutra spoken by the Tathāgata (如來). 'Upadeśa' (憂波提舍) is the name of a gate of meaning, revealed by Bodhisattva Vasubandhu (天親菩薩). Who did the Buddha speak it for? For Kauṇḍinya (憍陳如) and others. To ensure the doctrine is practiced in this land, there must be a leader. Gao Zhongmi of Bohai (勃海高仲密), the General of the Flying Cavalry, the Grand Master of the Palace, and the Censor-in-chief of the Wei Dynasty, was skilled in seeking the true meaning, selecting the true and discarding the false. Therefore, he invited the Dharma Master Vimalākṣa (毗目智仙) and his disciple Gautama Prajñāruchi (瞿曇流支) to translate this 'Upadeśa on the Gate of Meaning' at Jinhua Monastery in Ye City. It was translated on the 11th day of the month of Jianyou in the third year of Xinghe, corresponding to the day Gengzi, totaling 3,942 words. The śrāmaṇa (沙門) Tanlin was responsible for the translation and recording.
Upadeśa on the Sutra of Turning the Wheel of Dharma (with commentary but without the original sutra text)
Composed by Bodhisattva Vasubandhu
Translated by the Tripiṭaka Master Vimalākṣa of the Yuan Wei Dynasty from India
Thus have I heard: At one time, the Bhagavān (婆伽婆, World-Honored One) was dwelling in Mount Gṛdhrakūṭa (耆阇崛山) in Rājagṛha (王舍城), together with a large assembly of great bhikṣus (比丘) and great bodhisattvas (菩薩). At that time, the World-Honored One said to the Bodhisattva 'Ocean of Wisdom, Delight in Eloquence, and Skillful Speech': 'Ocean of Wisdom, Delight in Eloquence, and Skillful Speech! There are two ways to uphold the turning of the Wheel of Dharma by the Tathāgata. What are the two? One is upholding by sentient beings; the other is upholding by the Dharma. Ocean of Wisdom, Delight in Eloquence, and Skillful Speech! These two ways of upholding are how the Tathāgata turns the Wheel of Dharma, even to the extent described in this sūtra (修多羅).'
Why is this excellent sūtra of the Right Dharma Wheel superior? Because that Muni King (牟尼王, Śākyamuni Buddha) is inconceivable, immeasurable, inexpressible, unquantifiable, and incomparable, like empty space, neither continuous nor discontinuous, conforming to conditions, serenely supreme, serenely most supreme, serenely the foremost serenity, truly and veraciously without falsehood. The Tathāgata turns the unsurpassed Wheel of Dharma, expounding this sūtra. The śrāvakas (聲聞) who are disciples of the Tathāgata, the disciples of the śrāvakas, and all the immortals (仙人) praise this sutra. Because of this reason, I
今解釋。云何解釋？無量功德大牟尼王，何故轉此不可思議、不可稱量、第一寂靜善無垢輪？一、以何義故名勝修多羅？二、以何義故名為世尊？(本元少第三法)四、如來何故在王舍城耆阇崛山，二種住持轉此法輪不在余處？五、以何義故名為如來？六、以何義故名為法輪？七、又復世尊幾轉幾行而轉法輪？八、又復世尊此中說轉，何故如來不生法門說一切法不轉不回？應如是知畢竟不起。若此轉者，云何得避彼修多羅，彼修多羅則不須避。九、又若此說眾生住持法，住持者云何？般若波羅蜜中，如來告彼須菩提言「如來設復經劫說言眾生眾生，頗有眾生生滅不耶？須菩提言：不也。世尊！一切眾生無始來凈」。如來複于無垢名稱修多羅說「若住法想，此則大病」。若眾生法皆不可得，然則世尊何所住持而轉法輪？此須解釋。十、又復世尊以何義故，舍彼寬博種種勝妙華樹莊嚴、無量勝人多眾集處，于波羅奈少人眾處、在波吒離樹影蔭下鹿苑之中而轉法輪？此之因緣亦須解釋。十一、又復世尊何處初坐而轉法輪？十二、又復世尊轉法輪時，幾許眾生舍惡行善？十三、以要言之，示現云何眾生住持及法住持？十四、此皆是難，自下解釋。彼法今說。以何義故，彼最第一無垢廣博、不可稱量、不可思議、不可破壞、甚深
【現代漢語翻譯】 現代漢語譯本：現在開始解釋。如何解釋呢？無量功德大牟尼王（指佛陀），為何要轉動這不可思議、不可稱量、最為寂靜、清凈無垢的法輪呢？ 一、因為什麼緣故稱之為殊勝的修多羅（Sutra，經）？二、因為什麼緣故稱之為世尊（Bhagavan，佛陀的稱號之一）？（原本缺少第三個問題）四、如來（Tathagata，佛陀的稱號之一）為何要在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta），以兩種方式住持並轉動法輪，而不是在其他地方？五、因為什麼緣故稱之為如來？六、因為什麼緣故稱之為法輪（Dharmacakra）？七、世尊又經過幾次轉動和修行才轉動法輪？八、世尊在這裡說『轉』，為何如來不生起法門，說一切法不轉不回？應該知道一切畢竟不起。如果這個『轉』是真實的，如何才能避免其他的修多羅，如果這個『轉』是真實的，其他的修多羅就不需要避免了。 九、如果這裡說的是眾生住持法，那麼『住持』是什麼意思呢？在《般若波羅蜜》（Prajnaparamita）中，如來告訴須菩提（Subhuti）說：『如果如來經過無數劫說眾生眾生，難道有眾生的生滅嗎？』須菩提回答說：『不，世尊！一切眾生從無始以來就是清凈的。』如來又在《無垢名稱修多羅》中說：『如果執著於法的想法，這就是大病。』如果眾生法都不可得，那麼世尊憑藉什麼住持而轉法輪呢？這需要解釋。 十、世尊又因為什麼緣故，捨棄那寬廣博大、以各種殊勝美妙的華樹裝飾、聚集著無量殊勝之人的地方，而在波羅奈（Varanasi）少人聚集之處、在波吒離樹（Patali tree）的樹蔭下鹿苑（Mrgadava）之中轉法輪呢？這個因緣也需要解釋。 十一、世尊最初在什麼地方坐下而轉法輪？十二、世尊轉法輪時，有多少眾生捨棄惡行而行善？十三、總而言之，如何示現眾生住持和法住持？十四、這些都是難題，下面開始解釋。現在開始說這個法。因為什麼緣故，這個最第一、無垢廣博、不可稱量、不可思議、不可破壞、甚深...
【English Translation】 English version: Now, let's explain. How to explain? Why does the Great Muni King (Mahamuni Raja, referring to the Buddha) of immeasurable merits turn this inconceivable, immeasurable, supremely tranquil, and immaculate Dharma wheel (Dharmacakra)? 1. For what reason is it called the Supreme Sutra (Sutra)? 2. For what reason is he called the World Honored One (Bhagavan, one of the titles of the Buddha)? (Originally missing the third question) 4. Why does the Tathagata (Tathagata, one of the titles of the Buddha) dwell in Rajagrha (Rajagrha) on Mount Grdhrakuta (Grdhrakuta), upholding in two ways and turning the Dharma wheel, and not elsewhere? 5. For what reason is he called the Tathagata? 6. For what reason is it called the Dharma wheel (Dharmacakra)? 7. Furthermore, how many turns and practices did the World Honored One undergo to turn the Dharma wheel? 8. Furthermore, the World Honored One speaks of 'turning' here, why does the Tathagata not generate a Dharma gate, saying that all Dharmas neither turn nor return? It should be known that ultimately nothing arises. If this 'turning' is real, how can other Sutras be avoided, if this 'turning' is real, other Sutras do not need to be avoided. 9. If this speaks of the Dharma of abiding for sentient beings, then what does 'abiding' mean? In the Prajnaparamita (Prajnaparamita), the Tathagata told Subhuti (Subhuti): 'If the Tathagata were to speak of sentient beings, sentient beings for countless eons, would there be the arising and ceasing of sentient beings?' Subhuti replied: 'No, World Honored One! All sentient beings have been pure from beginningless time.' The Tathagata also said in the Immaculate Name Sutra: 'If one clings to the thought of Dharma, this is a great sickness.' If the Dharmas of sentient beings are unattainable, then upon what does the World Honored One rely to uphold and turn the Dharma wheel? This needs explanation. 10. Furthermore, for what reason did the World Honored One abandon that vast and expansive place adorned with various supreme and wonderful flowering trees, a place where countless supreme people gathered, and instead turn the Dharma wheel in Varanasi (Varanasi), a place with few people, in the Deer Park (Mrgadava) under the shade of the Patali tree (Patali tree)? This cause and condition also needs explanation. 11. Where did the World Honored One first sit to turn the Dharma wheel? 12. When the World Honored One turned the Dharma wheel, how many sentient beings abandoned evil deeds and practiced good? 13. In short, how is the abiding of sentient beings and the abiding of Dharma demonstrated? 14. These are all difficult questions, and the explanation begins below. Now, this Dharma is spoken. For what reason is this the most supreme, immaculate, vast and expansive, immeasurable, inconceivable, indestructible, profound...
不動正覺世尊已說此經，又復今說勝無垢廣博、不可稱譽？三界眾生所贊世尊，何故說此不可稱量離一切過勝修多羅？此義今釋。世尊恐彼會中有天、阿修羅、人、龍及夜叉、鳩槃茶等，聞轉法輪心生疑惑，不知世尊幾種住持而轉法輪。世尊觀察眾生疑心，為斷彼疑，是故為說二種住持而轉法輪。此義云何？偈言：
世間人及天， 疑心觀法主； 為斷疑義故， 說此修多羅。
又復世尊有大悲力，饒益眾生故說此經。云何世尊大悲力說此義？今說世尊如是于諸眾生知無眾生、諸法皆如乾闥婆城，如是知已眾生住持及法住持已轉法輪。此義云何？偈言：
知世間無我， 如幻乾闥婆； 眾生法住持， 如來大悲說。
示現自力，故能說義。世間更無能住持者，唯佛能作二種住持，更無有人能轉法輪如我轉者。又復有義，偈言：
非是天宮殿、 非阿修羅舍、 非人處龍宮， 有如是眾生， 第一不可稱， 離過滅三苦， 天人恭敬禮， 善轉第一輪。
又無量苦無量具足，然後乃得阿耨多羅三藐三菩提故。始行菩薩若聞是已心生怯弱，如來為欲除彼怯弱，示現此義，無垢凈覺，若無量苦無量具足，得阿耨多羅三藐三菩提。無量功德示此法輪。偈言：
【現代漢語翻譯】 現代漢語譯本：不動正覺世尊已經說過這部經，為什麼現在又要說這部殊勝、無垢、廣博、不可稱譽的經呢？三界眾生所讚歎的世尊，為什麼要說這部不可稱量、遠離一切過失的殊勝修多羅（sutra，經）呢？現在解釋這個意義。世尊恐怕法會中有天（deva，天神）、阿修羅（asura，非天）、人、龍（naga，龍族）以及夜叉（yaksha，夜叉）、鳩槃茶（kumbhanda，甕形鬼）等，聽聞轉法輪（dharma wheel，佛法）後心生疑惑，不知道世尊以哪幾種住持（abiding，安住）而轉法輪。世尊觀察到眾生的疑心，爲了斷除他們的疑惑，所以才宣說了兩種住持而轉法輪。這意義是什麼呢？偈語說： 『世間人及天，疑心觀法主；為斷疑義故，說此修多羅。』 又，世尊有大悲之力，爲了饒益眾生所以宣說此經。世尊如何以大悲力宣說這個意義呢？現在說世尊對於一切眾生，知無眾生，諸法都如乾闥婆城（Gandharva city，海市蜃樓），像這樣了知之後，以眾生住持和法住持而轉法輪。這意義是什麼呢？偈語說： 『知世間無我，如幻乾闥婆；眾生法住持，如來大悲說。』 示現自身的力量，所以能夠宣說此義。世間再沒有其他能夠住持者，只有佛能作兩種住持，再沒有其他人能像我這樣轉法輪。又有一個意義，偈語說： 『非是天宮殿、非阿修羅舍、非人處龍宮，有如是眾生，第一不可稱，離過滅三苦，天人恭敬禮，善轉第一輪。』 又，經歷了無量的苦難和無量的具足，然後才證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。剛開始修行的菩薩如果聽到這些，心中會產生怯弱，如來爲了消除他們的怯弱，示現這個意義，無垢清凈的覺悟，如果經歷了無量的苦難和無量的具足，才能證得阿耨多羅三藐三菩提。無量的功德顯示了這個法輪。偈語說：
【English Translation】 English version: The Immovable Righteous Awakened World-Honored One has already spoken this sutra, why is he now speaking again of this supreme, immaculate, vast, and inestimable one? The World-Honored One, praised by beings of the Three Realms, why does he speak this immeasurable and faultless supreme sutra? Now, this meaning is explained. The World-Honored One fears that among those present in the assembly—devas (deva, gods), asuras (asura, demigods), humans, nagas (naga, dragons), yakshas (yaksha, spirits), kumbhandas (kumbhanda, pot-bellied demons), and others—hearing the turning of the Dharma wheel (dharma wheel, the Buddhist teachings), doubts may arise in their minds, and they may not know by what kinds of abiding (abiding, dwelling) the World-Honored One turns the Dharma wheel. The World-Honored One observes the doubts in the minds of beings, and in order to dispel these doubts, he speaks of two kinds of abiding by which the Dharma wheel is turned. What is this meaning? The verse says: 『People and devas in the world, observe the Dharma Lord with doubt; to dispel the meaning of doubt, this sutra is spoken.』 Furthermore, the World-Honored One, with great compassionate power, speaks this sutra for the benefit of beings. How does the World-Honored One speak this meaning with great compassionate power? Now it is said that the World-Honored One, regarding all beings, knows that there are no beings, and all dharmas are like a Gandharva city (Gandharva city, mirage). Having known this, he turns the Dharma wheel by the abiding of beings and the abiding of dharmas. What is this meaning? The verse says: 『Knowing the world is without self, like an illusory Gandharva city; the abiding of beings and dharmas, the Thus Come One speaks with great compassion.』 Showing his own power, he is able to speak this meaning. There is no other in the world who can abide, only the Buddha can make two kinds of abiding, and there is no one else who can turn the Dharma wheel as I turn it. And there is another meaning, the verse says: 『Not in a heavenly palace, nor in an asura's dwelling, nor in a human place or dragon palace, are there such beings, supremely inestimable, free from faults, extinguishing the three sufferings, devas and humans respectfully bow, skillfully turning the first wheel.』 Moreover, after immeasurable suffering and immeasurable fulfillment, one then attains anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). If a Bodhisattva who has just begun practice hears this, weakness will arise in their heart. The Thus Come One, wishing to remove their weakness, shows this meaning: immaculate and pure awakening, if immeasurable suffering and immeasurable fulfillment are experienced, then anuttara-samyak-sambodhi can be attained. Immeasurable merits show this Dharma wheel. The verse says:
金珠真珠等， 妻子國城施， 頭分眼骨髓， 手足等施勝。 種種苦持戒， 希有得佛身， 功德不可稱， 為疑怯者示。
佛增上意觀眾生心，無量功德而轉法輪。又復未發菩提心人聲聞緣覺乘，欲入涅槃、舍大乘住，持此義示現。又復勝意，若有聲聞緣覺等乘入涅槃舍，則不復轉無上法輪。偈言：
小心離悲等， 欲入二涅槃； 牟尼說此經， 令住第一乘。
又此福人歡喜饒益，此義示現。一切世間最勝無比轉法輪師，無如我師。偈言：
若已歸依佛， 今歸當復歸； 牟尼喜彼人， 說此修多羅。
若余依止外道之人將引饒益，此義示現。無垢功德莊嚴妙身而轉法輪，汝師非比，汝師不能令汝獲得無漏善法。偈言：
依止惡智識， 如來見世間， 為引彼人故， 為說此經寶。
一切智慢寂靜饒益，示現此義。我一切智今者新轉無上法輪，云何汝是一切智人？偈言：
佛初轉法輪， 能除斷常倒； 不能轉凈輪， 彼非一切智。
求廣勝果無上福田饒益，示現不可思議果報能與。若有能轉無上法輪，佈施彼者得大果報。偈言：
若有人能轉， 無上正法輪； 少施如是人， 得無比果報。
又菩
【現代漢語翻譯】 現代漢語譯本： 金珠、真珠等，妻子、國城施捨，頭分、眼、骨髓，手足等施捨更殊勝。 種種苦行持戒，希有難得佛身，功德不可稱量，為那些疑慮退怯的人開示。 佛以增上的智慧觀察眾生心，以無量功德而轉法輪（Dharmacakra）。又為那些未發菩提心（Bodhi-citta）的聲聞（Śrāvaka）、緣覺（Pratyekabuddha）乘，想要進入涅槃（Nirvana）、捨棄大乘（Mahāyāna）的人，開示此義。又從殊勝的意義上說，如果聲聞、緣覺等乘進入涅槃捨棄，則不再轉無上法輪。偈頌說： 『小心量、遠離慈悲等，想要進入二乘涅槃；牟尼（釋迦牟尼佛的尊稱，Śākyamuni）說此經，令他們安住于第一乘（Ekayāna）。』 又為此有福之人歡喜饒益，開示此義。一切世間最殊勝無比的轉法輪師，沒有能比得上我的老師。偈頌說： 『如果已經歸依佛（Buddha），現在歸依、將來也應當歸依；牟尼（Śākyamuni）歡喜那些人，為他們說此修多羅（Sūtra）。』 如果其餘依止外道之人將要引導饒益，開示此義。以無垢功德莊嚴妙身而轉法輪，你的老師無法相比，你的老師不能讓你獲得無漏善法。偈頌說： 『依止惡知識（Kalyāṇa-mitratā），如來（Tathāgata）看見世間，爲了引導那些人，為他們說此經寶。』 對於一切智的傲慢和寂靜饒益，開示此義。我是一切智者，如今新轉無上法輪，怎麼說你也是一切智人呢？偈頌說： 『佛陀最初轉法輪，能去除斷見和常見的顛倒；如果不能轉清凈法輪，他就不是一切智者。』 爲了求得廣大殊勝的果報和無上的福田饒益，開示不可思議的果報能夠給予。如果有人能夠轉無上法輪，佈施給他們的人能得到巨大的果報。偈頌說： 『如果有人能夠轉無上正法輪，稍微佈施給這樣的人，就能得到無比的果報。』 又菩
【English Translation】 English version: Gold jewels, true pearls, etc., wives, kingdoms, and cities are given away, heads, parts of the body, eyes, bones, and marrow, hands, feet, etc., are even more superior to give away. Enduring various hardships to uphold precepts, it is rare and difficult to attain the Buddha's body, the merits are immeasurable, shown for those who doubt and are timid. The Buddha, with supreme wisdom, observes the minds of sentient beings, and turns the Dharma wheel (Dharmacakra) with immeasurable merits. Furthermore, for those who have not generated the Bodhi-citta (Bodhi-citta), the Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) of the Hearer and Solitary Realizer vehicles, who desire to enter Nirvana (Nirvana), abandon the Mahāyāna (Mahāyāna), this meaning is shown. Moreover, in a superior sense, if those of the Hearer and Solitary Realizer vehicles enter Nirvana and abandon, then the unsurpassed Dharma wheel will no longer be turned. The verse says: 'With small minds, detached from compassion, etc., desiring to enter the Nirvana of the two vehicles; Muni (an epithet of Śākyamuni Buddha, Śākyamuni) speaks this Sutra, causing them to abide in the One Vehicle (Ekayāna).' Furthermore, for the sake of rejoicing and benefiting this blessed person, this meaning is shown. In all the world, there is no teacher of the Dharma wheel who is more supreme and incomparable than my teacher. The verse says: 'If one has already taken refuge in the Buddha (Buddha), now takes refuge, and should take refuge in the future; Muni (Śākyamuni) rejoices in those people, and speaks this Sutra (Sūtra) for them.' If others who rely on externalist paths are about to guide and benefit, this meaning is shown. Turning the Dharma wheel with a pure and meritorious adorned body, your teacher is incomparable, your teacher cannot enable you to obtain undefiled virtuous Dharma. The verse says: 'Relying on evil knowledge (Kalyāṇa-mitratā), the Tathāgata (Tathāgata) sees the world, for the sake of guiding those people, he speaks this Sutra jewel.' Regarding the arrogance and quiet benefit of the all-knowing, this meaning is shown. I am the all-knowing one, now newly turning the unsurpassed Dharma wheel, how can you also be an all-knowing person? The verse says: 'When the Buddha first turned the Dharma wheel, he was able to remove the inversions of eternalism and nihilism; if one cannot turn the pure wheel, he is not all-knowing.' For the sake of seeking vast and superior results and the unsurpassed field of merit, it is shown that inconceivable results can be given. If someone can turn the unsurpassed Dharma wheel, those who give alms to them will obtain great rewards. The verse says: 'If someone can turn the unsurpassed and correct Dharma wheel, giving even a little to such a person will obtain incomparable rewards.' Also, the Bodhi
薩行得果饒益，示現此義，世尊說言「我此法輪能大饒益。已行無量億那由他百千苦行，能捨難捨。譬如抒海心不休息」。又言「本生作摩那婆，身及妻子我皆舍施」。又言「本生作梵得王，所愛二子我舍佈施，心不生悔」。又言「本生作善牙王，最端正女人中勝妙，名孫陀利，施婆羅門」。又言「本生作德藏王，得陀羅尼，我七千年未一脅臥」。又言「本生作不思議功德寶德王之太子，童子之身，一切論義我皆已得，為眾生說」。又言「本生作身汁仙，割身手足不生瞋恨，為說忍法」。又言「本生作月光王，舍頭佈施不生瞋恨」。又言「本作一切眾生所喜見王童子之身，我十二年食香燒身供養佛法，心不生悔」。又言「本作療病王身，已療一切閻浮提人一切病苦。如是種種無量苦惱皆悉已作，有大饒益，我已證得」。如是菩薩種種苦行得果示現，示現饒益。世尊已說此修多羅。偈言：
若如是初因， 苦行廣捨身， 貧窮乞丐者， 隨所應施與。 離一切諸過， 第一寂靜輪， 說不毀第一， 是故我今轉。
以何義故名世尊者，堪受供養故名世尊。更有餘義，如菩提心憂波提舍彼中示現。
如來何故在王舍城耆阇崛山，二種住持轉於法輪，不餘處者，難不相應。隨在何處此難無窮
【現代漢語翻譯】 現代漢語譯本：薩行得果饒益，示現此義，世尊說言：『我此法輪能大饒益。已行無量億那由他（極大數目）百千苦行，能捨難捨。譬如抒海心不休息』。又言：『本生作摩那婆（人名），身及妻子我皆舍施』。又言：『本生作梵得王（國王名），所愛二子我舍佈施，心不生悔』。又言：『本生作善牙王（國王名），最端正女人中勝妙，名孫陀利（人名），施婆羅門（祭司）』。又言：『本生作德藏王（國王名），得陀羅尼（咒語），我七千年未一脅臥』。又言：『本生作不思議功德寶德王（國王名）之太子，童子之身，一切論義我皆已得，為眾生說』。又言：『本生作身汁仙（仙人名），割身手足不生瞋恨，為說忍法』。又言：『本生作月光王（國王名），舍頭佈施不生瞋恨』。又言：『本作一切眾生所喜見王（國王名）童子之身，我十二年食香燒身供養佛法，心不生悔』。又言：『本作療病王身（國王名），已療一切閻浮提（古印度）人一切病苦。如是種種無量苦惱皆悉已作，有大饒益，我已證得』。如是菩薩種種苦行得果示現，示現饒益。世尊已說此修多羅（經）。偈言： 若如是初因， 苦行廣捨身， 貧窮乞丐者， 隨所應施與。 離一切諸過， 第一寂靜輪， 說不毀第一， 是故我今轉。
以何義故名世尊者，堪受供養故名世尊。更有餘義，如菩提心憂波提舍（論名）彼中示現。
如來何故在王舍城（城市名）耆阇崛山（山名），二種住持轉於法輪，不餘處者，難不相應。隨在何處此難無窮。
【English Translation】 English version: The benefit of the fruit obtained by practice, demonstrating this meaning, the World Honored One said, 'My Dharma wheel can greatly benefit. I have practiced countless billions of nayutas (extremely large number) of hundreds of thousands of ascetic practices, able to give up what is difficult to give up. It is like emptying the sea without resting the mind.' Furthermore, it is said, 'In a previous life, I was born as Manava (name of a person), and I gave away my body and wife as alms.' Furthermore, it is said, 'In a previous life, I was born as King Brahmadatta (name of a king), and I gave away my two beloved sons as alms, without any regret in my heart.' Furthermore, it is said, 'In a previous life, I was born as King Sudanta (name of a king), and the most beautiful woman among women, named Sundari (name of a person), was given to a Brahmin (priest).' Furthermore, it is said, 'In a previous life, I was born as King Gunadhara (name of a king), and I obtained a dharani (mantra), and for seven thousand years, I did not lie down on my side even once.' Furthermore, it is said, 'In a previous life, I was born as the prince of King Asamkhyeya-gunaratna (name of a king) of Inconceivable Merit, and as a young boy, I had already mastered all philosophical arguments, and I spoke for the sake of sentient beings.' Furthermore, it is said, 'In a previous life, I was born as Sage Body-Juice (name of a sage), and I cut off my limbs without anger, and I spoke about the Dharma of patience.' Furthermore, it is said, 'In a previous life, I was born as King Moonlight (name of a king), and I gave away my head as alms without anger.' Furthermore, it is said, 'In a previous life, I was born as the prince of King Sarvalokapriyadarshana (name of a king), beloved by all beings, and for twelve years, I burned my body with incense as an offering to the Buddha Dharma, without any regret in my heart.' Furthermore, it is said, 'In a previous life, I was born as King Healer (name of a king), and I healed all the illnesses and sufferings of all the people of Jambudvipa (ancient India). Thus, I have done all kinds of immeasurable sufferings, and I have obtained great benefits, which I have realized.' Thus, the Bodhisattva demonstrated the fruit obtained through various ascetic practices, demonstrating benefit. The World Honored One has already spoken this Sutra (scripture). The verse says: If such is the initial cause, Extensive ascetic practices, giving up the body, To the poor and beggars, Give according to what is appropriate. Away from all faults, The first wheel of tranquility, Speaking of the indestructible first, Therefore, I now turn it.
For what reason is he called the World Honored One? Because he is worthy of receiving offerings, he is called the World Honored One. There are other meanings, as demonstrated in the Bodhicitta Upadesha (name of a treatise).
Why does the Tathagata turn the Dharma wheel in two ways of abiding on Vulture Peak (name of a mountain) in Rajagriha (name of a city), and not in other places? The difficulty is not corresponding. Wherever it is, this difficulty is endless.
，世尊若在余處遊行亦有此難，是則無窮。更有餘義，如菩提心憂波提舍彼處示現。
以何義故名如來者？彼義今說。如實而來故名如來。何法名如？涅槃名如。眾生與法彼二不如。如世尊說「諸比丘！第一聖諦不虛妄法名為涅槃」。知故名來。異聲論界、知字論界，如世人說，此人來生。此明何義？此明智慧具足。來義如是。涅槃名如，知解名來，正覺涅槃故名如來。又空、無相、無愿名如，如彼一切行故名如來。又四聖諦此名為如，非餘人見，彼一切行故名如來。又復一切如是佛法此名為如，彼來此人故名如來。又復如名六波羅蜜：佈施、持戒、忍辱、精進、禪定、般若，正覺彼來故名如來。實舍寂慧安住是如，如彼無上正遍知來故名如來。一切如是菩薩諸地：歡喜、離垢、明、焰、難勝、現前、遠行、不動、善慧、法雲等十，此名為如。如彼無上正遍知來故名如來。如八道來故名如來。以有般若波羅蜜足方便足來故名如來。或名如去。言如去者，或以如說故名如去。又如去者，去不復來故名如去。
以何義故名法輪者，彼義今說。法體是輪，故名法輪。譬如世間銅體是瓶，故名銅瓶；木體為輪，故名木輪。此亦如是，法體為輪，故名法輪，如是示現。何者是法？謂三十七菩提分法。此法是輪，故名
【現代漢語翻譯】 現代漢語譯本： 世尊，如果在其他地方也有這樣的困難，那將是無窮無盡的。還有其他的含義，例如在《菩提心優波提舍》（Bodhi-citta-upadesha，菩提心教授）中所示現的。
以什麼意義被稱為如來（Tathagata，佛的稱號之一）呢？現在解釋這個意義。因為如實而來，所以稱為如來。什麼法稱為『如』呢？涅槃（Nirvana，寂滅）稱為『如』。眾生和法，這兩者都不如涅槃。正如世尊所說：『諸位比丘！第一聖諦（Arya-satya，四聖諦之首）不虛妄的法，名為涅槃』。因為知曉，所以稱為『來』。異聲論界、知字論界，就像世人所說，這個人來生了。這說明什麼意義呢？這說明智慧具足。『來』的意義就是這樣。涅槃名為『如』，知解名為『來』，正覺涅槃，所以稱為如來。又空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）名為『如』，如彼一切行，所以稱為如來。又四聖諦（catvāri āryasatyāni，苦、集、滅、道）這稱為『如』，不是其他人所能見到的，如彼一切行，所以稱為如來。又一切如是的佛法，這稱為『如』，他來到這裡，所以稱為如來。又『如』是指六波羅蜜（sat paramita，六度）：佈施（Dana，施捨）、持戒（Sila，戒律）、忍辱（Ksanti，忍耐）、精進（Virya，努力）、禪定（Dhyana，冥想）、般若（Prajna，智慧），正覺彼來，所以稱為如來。真實捨棄寂靜智慧安住是『如』，如彼無上正遍知來，所以稱為如來。一切如是的菩薩（Bodhisattva，菩薩）諸地（Bhumi，菩薩修行的階段）：歡喜地（Pramudita，初地）、離垢地（Vimala，第二地）、明地（Prabhakari，第三地）、焰地（Arcismati，第四地）、難勝地（Sudurjaya，第五地）、現前地（Abhimukhi，第六地）、遠行地（Duramgama，第七地）、不動地（Acala，第八地）、善慧地（Sadhumati，第九地）、法雲地（Dharmamegha，第十地）等十地，這稱為『如』。如彼無上正遍知來，所以稱為如來。如八道（Astangika-marga，八正道）來，所以稱為如來。以有般若波羅蜜（Prajnaparamita，般若波羅蜜多）足和方便足來，所以稱為如來。或者名為如去（Tathagata）。說到如去，或者以『如』來說，所以稱為如去。又如去是指，去了不再來，所以稱為如去。
以什麼意義被稱為法輪（Dharmacakra，佛法之輪）呢？現在解釋這個意義。法體是輪，所以稱為法輪。譬如世間的銅體是瓶，所以稱為銅瓶；木體為輪，所以稱為木輪。這裡也是這樣，法體為輪，所以稱為法輪，這樣示現。什麼是法呢？就是三十七菩提分法（Saptatrimsad-bodhipaksika-dharma，三十七道品）。此法是輪，所以稱為
【English Translation】 English version: World Honored One, if there are such difficulties in other places as well, then it would be endless. There are other meanings, such as those shown in the Bodhi-citta-upadesha (Instruction on the Mind of Enlightenment).
For what reason is one called Tathagata (Thus Come One, an epithet of the Buddha)? That meaning will now be explained. Because of coming as it truly is, it is called Tathagata. What dharma (law, teaching) is called 'Thus'? Nirvana (liberation) is called 'Thus'. Sentient beings and dharmas, these two are not like Nirvana. As the World Honored One said, 'Monks! The first noble truth (Arya-satya, the first of the Four Noble Truths), the non-illusory dharma, is called Nirvana.' Because of knowing, it is called 'Come'. The realm of different sounds, the realm of knowing words, as people say, this person has come to be born. What meaning does this clarify? This clarifies the completeness of wisdom. The meaning of 'Come' is like this. Nirvana is called 'Thus', knowing and understanding is called 'Come', rightly enlightened Nirvana, therefore it is called Tathagata. Also, emptiness (Sunyata), signlessness (Animitta), wishlessness (Apranihita) are called 'Thus', like all those practices, therefore it is called Tathagata. Also, the Four Noble Truths (catvāri āryasatyāni) are called 'Thus', not seen by others, like all those practices, therefore it is called Tathagata. Furthermore, all such Buddha-dharmas are called 'Thus', he comes here, therefore it is called Tathagata. Furthermore, 'Thus' refers to the Six Perfections (sat paramita): giving (Dana), morality (Sila), patience (Ksanti), effort (Virya), meditation (Dhyana), wisdom (Prajna), rightly enlightened, therefore it is called Tathagata. Truly abandoning, peaceful wisdom abiding is 'Thus', like that unsurpassed, perfectly enlightened one comes, therefore it is called Tathagata. All such Bodhisattva (enlightenment being) grounds (Bhumi, stages of practice): Joyful (Pramudita, first ground), stainless (Vimala, second ground), luminous (Prabhakari, third ground), blazing (Arcismati, fourth ground), difficult to conquer (Sudurjaya, fifth ground), manifest (Abhimukhi, sixth ground), far-reaching (Duramgama, seventh ground), immovable (Acala, eighth ground), good wisdom (Sadhumati, ninth ground), dharma cloud (Dharmamegha, tenth ground), these ten are called 'Thus'. Like that unsurpassed, perfectly enlightened one comes, therefore it is called Tathagata. Like coming by the Eightfold Path (Astangika-marga), therefore it is called Tathagata. Because of having the perfection of wisdom (Prajnaparamita) and the perfection of skillful means, therefore it is called Tathagata. Or it is called Thus Gone (Tathagata). Speaking of Thus Gone, or speaking of 'Thus', therefore it is called Thus Gone. Also, Thus Gone means, gone and not returning, therefore it is called Thus Gone.
For what reason is it called the Dharma Wheel (Dharmacakra)? That meaning will now be explained. The essence of dharma is a wheel, therefore it is called the Dharma Wheel. For example, in the world, the essence of copper is a vase, therefore it is called a copper vase; the essence of wood is a wheel, therefore it is called a wooden wheel. It is also like this, the essence of dharma is a wheel, therefore it is called the Dharma Wheel, thus it is shown. What is dharma? It is the thirty-seven factors of enlightenment (Saptatrimsad-bodhipaksika-dharma). This dharma is a wheel, therefore it is called
法輪。又一切法自體覺義是法輪義。又一切法勝莊嚴義、又取捨義，如是等義名為法輪。舍何等物？謂舍有為。取何者物？謂取涅槃。又能破壞一切煩惱，是故名輪，如時運輪；法王治輪，如輪王輪；一切世間光明照輪，如星宿輪。又說法輪不斷常輪，二邊不定。又不生輪，如因緣生。又不二輪，如眼與色，乃至意法不二應知。不可得輪，以三世法不可得故。又復空輪，離諸見故。又無相輪，觀一切相離諸相故。又無愿輪，離三界故。一切分別不別異輪，以一切法不分別故。
世尊復于阿那婆達多龍王修多羅中告龍王言「賢面龍王！又法輪者，實不壞行，如是名輪，三世等故。無自體輪，以離有無二種見故。又復離輪，身無染故。又不著輪，以離心意意識等故。無處所輪，以舍一切有行生故。又復實輪，大實見故。又復諦輪，正修不壞故。又不盡輪，示不盡故。又法界輪，以一切法皆悉行故。又實際輪，以前後際非際輪故。又如如輪，諸法自體無自體故。已無為輪，一切疑慮觀察定故。又復常輪，聖性集故。又復空輪，不見內外一切物故。又無相輪，以一切相不分別故。又無愿輪，以一切法不攀緣故。又無為輪，一切言語所說皆空，不可說故」。如是世尊所說法輪，此等皆是法論之義。
又復世尊幾轉幾
【現代漢語翻譯】 現代漢語譯本 法輪（Dharmachakra）。一切法的自體覺悟之義，是法輪的含義。一切法殊勝莊嚴之義，以及取捨之義，這些都可稱為法輪。捨棄什麼？捨棄有為法。取什麼？取涅槃。它能摧毀一切煩惱，所以稱為輪，如同時序運轉的輪子；法王治理的輪子，如轉輪王的輪子；照亮一切世間的光明之輪，如星宿之輪。又說法輪是不斷運轉的常輪，不落於二邊。是不生之輪，如因緣所生。是不二之輪，如眼與色，乃至意與法，應知是不二的。是不可得之輪，因為三世之法不可得。又是空輪，遠離各種見解的緣故。又是無相輪，觀察一切相而遠離諸相的緣故。又是無愿輪，遠離三界的緣故。一切分別不異之輪，因為一切法不分別的緣故。
世尊又在阿那婆達多（Anavatapta）龍王修多羅（sutra）中告訴龍王說：『賢面龍王！法輪，實際上是不壞的行，這樣稱為輪，與三世平等。是無自體之輪，因為它遠離有和無兩種見解。又是離輪，身體沒有染污的緣故。又是不著輪，因為它遠離心、意、意識等。是無處所之輪，因為它捨棄一切有行的生起。又是實輪，因為見到大實的緣故。又是諦輪，因為正確修行而不壞的緣故。又是不盡輪，因為它顯示不盡的緣故。又是法界輪，因為一切法都執行的緣故。又是實際輪，因為前後際都不是際的緣故。又是如如輪，諸法自體沒有自體的緣故。是已無為輪，一切疑慮觀察都已定的緣故。又是常輪，聖性聚集的緣故。又是空輪，因為不見內外一切物的緣故。又是無相輪，因為一切相都不分別的緣故。又是無愿輪，因為一切法都不攀緣的緣故。又是無為輪，一切言語所說都是空，不可說的緣故』。像這樣世尊所說的法輪，這些都是法論的含義。
世尊又轉了幾轉？'
【English Translation】 English version The Dharma wheel (Dharmachakra). The meaning of the self-awakening of all dharmas is the meaning of the Dharma wheel. The meaning of the supreme adornment of all dharmas, and the meaning of taking and relinquishing, these can be called the Dharma wheel. What is relinquished? That which is conditioned (samsara). What is taken? Nirvana. It can destroy all afflictions, therefore it is called a wheel, like the wheel of the seasons; the wheel governed by the Dharma King, like the wheel of a Chakravartin (universal monarch); the wheel of light illuminating all the world, like the wheel of constellations. Moreover, the Dharma wheel is a constantly turning wheel, not falling into either extreme. It is a wheel of non-arising, like that which arises from conditions. It is a wheel of non-duality, like the eye and form, and even mind and dharma, it should be known as non-dual. It is an unattainable wheel, because the dharmas of the three times are unattainable. It is also a wheel of emptiness, because it is free from various views. It is also a wheel of no-characteristic, because it observes all characteristics and is free from all characteristics. It is also a wheel of no-aspiration, because it is free from the three realms. All discriminations are not different wheels, because all dharmas are non-discriminating.
The World Honored One further told the Dragon King in the Anavatapta (Anavatapta) Dragon King Sutra (sutra): 'Wise-faced Dragon King! The Dharma wheel is actually an indestructible practice, thus it is called a wheel, equal to the three times. It is a wheel of no-self, because it is free from the two views of existence and non-existence. It is also a wheel of detachment, because the body is free from defilement. It is also a wheel of non-attachment, because it is free from mind, thought, consciousness, etc. It is a wheel of no-location, because it abandons the arising of all conditioned actions. It is also a wheel of reality, because it sees the great reality. It is also a wheel of truth, because it cultivates correctly and is indestructible. It is also a wheel of non-exhaustion, because it shows non-exhaustion. It is also a wheel of the Dharma realm, because all dharmas operate. It is also a wheel of the ultimate reality, because the prior and posterior limits are not limits. It is also a wheel of suchness, because the self-nature of all dharmas has no self-nature. It is a wheel of non-action, because all doubts and observations are settled. It is also a wheel of permanence, because the holy nature is gathered. It is also a wheel of emptiness, because it does not see all things inside and outside. It is also a wheel of no-characteristic, because all characteristics are not discriminated. It is also a wheel of no-aspiration, because all dharmas are not clung to. It is also a wheel of non-action, because all words spoken are empty and cannot be spoken'. Like this, the Dharma wheel spoken by the World Honored One, these are all the meanings of the Dharma discourse.
How many times did the World Honored One turn?
行轉法輪者，彼義今說。法輪三轉，有十二行。此苦聖諦、此集聖諦、此滅聖諦、此苦滅道聖諦，此第一轉。此苦聖諦應知、此苦集應斷、此苦滅應證、此苦滅道應修，此第二轉。此苦聖諦已知、此苦集已斷、此苦滅已證、此苦滅道已修，此第三轉。此說三轉。如是苦智、集智、滅智、道智。如是苦諦有三轉智，如是集諦、如是滅諦、如是道諦有三轉智，彼如是說有十二行。何以故？如是異行於苦諦中有三轉智，異行集諦、異行滅諦、異行道諦，皆三轉智，此如是說有十二行。
所言苦者，謂之五陰，五陰苦相是名為苦。彼苦相空，通達此空，是名苦智聖諦。彼五陰因愛使見因，是名為集。若不分別不分別不取不觸愛因見因，是名集智聖諦。若彼五陰畢竟盡滅，前際不來、后際不去、中際不得，是名為滅。彼如是知，是名滅智聖諦。若道得已，攀緣苦智、集智、滅智，彼平等相、彼不二智，是名苦滅道智聖諦。又復何故非少非多說彼聖諦？如是分別此則無窮。又復如是知四聖諦則得解脫，所謂知苦、苦因、苦滅后得方便。如是四聖諦，此如是義次第而說。又平等相何者？名聖諦不虛妄法，以不虛妄故名為諦。各各自相皆不虛妄，如是不虛妄法是平等相。又復勝相，何者勝相？苦逼迮相、集能生相、滅寂靜相、道
【現代漢語翻譯】 現代漢語譯本： 關於『行轉法輪』的意義，現在我來解說。法輪有三轉，共有十二行。這（是）苦聖諦（Dukkha Satya，關於苦的真理）、這（是）集聖諦（Samudaya Satya，關於苦的起因的真理）、這（是）滅聖諦（Nirodha Satya，關於苦的止息的真理）、這（是）苦滅道聖諦（Magga Satya，關於通往苦的止息的道路的真理），這是第一轉。這苦聖諦應當知曉、這苦集應當斷除、這苦滅應當證得、這苦滅道應當修習，這是第二轉。這苦聖諦已經知曉、這苦集已經斷除、這苦滅已經證得、這苦滅道已經修習，這是第三轉。以上所說的是三轉。像這樣，有苦智（Dukkha-jnana，對苦的智慧）、集智（Samudaya-jnana，對苦的起因的智慧）、滅智（Nirodha-jnana，對苦的止息的智慧）、道智（Magga-jnana，對通往苦的止息的道路的智慧）。像這樣，苦諦有三轉智，像這樣，集諦、像這樣，滅諦、像這樣，道諦有三轉智，因此說有十二行。為什麼這樣說呢？像這樣，不同的行相在苦諦中有三轉智，不同的行相在集諦、不同的行相在滅諦、不同的行相在道諦中，都有三轉智，因此這樣說有十二行。
所說的『苦』，指的是五陰（Panca-khandha，構成個體存在的五種要素，即色、受、想、行、識），五陰的苦相就叫做『苦』。那苦相是空的，通達這空性，就叫做苦智聖諦。那五陰的起因是愛慾和邪見，這就叫做『集』。如果不分別、不執取、不接觸愛慾和邪見，就叫做集智聖諦。如果那五陰徹底滅盡，前際（過去）不來、后際（未來）不去、中際（現在）不得，這就叫做『滅』。像這樣知曉，就叫做滅智聖諦。如果道路已經獲得，攀緣苦智、集智、滅智，那平等之相、那不二之智，就叫做苦滅道智聖諦。又為什麼不多不少地說這聖諦呢？像這樣分別，那是無窮無盡的。又像這樣知曉四聖諦就能得到解脫，也就是知曉苦、苦因、苦滅后得到方便。像這樣是四聖諦，這是按照這樣的意義次第而說的。又什麼是平等之相呢？叫做聖諦是不虛妄的法，因為不虛妄所以叫做『諦』（Satya，真理）。各自的自相都不虛妄，像這樣不虛妄的法就是平等之相。又什麼是殊勝之相呢？苦是逼迫之相、集是能生之相、滅是寂靜之相、道
【English Translation】 English version: Now, I will explain the meaning of 'turning the wheel of Dharma'. The wheel of Dharma has three turnings, with twelve aspects in total. This is the Noble Truth of Suffering (Dukkha Satya, the truth of suffering), this is the Noble Truth of the Origin of Suffering (Samudaya Satya, the truth of the cause of suffering), this is the Noble Truth of the Cessation of Suffering (Nirodha Satya, the truth of the cessation of suffering), this is the Noble Truth of the Path to the Cessation of Suffering (Magga Satya, the truth of the path to the cessation of suffering), this is the first turning. This Noble Truth of Suffering should be known, this Origin of Suffering should be abandoned, this Cessation of Suffering should be realized, this Path to the Cessation of Suffering should be cultivated, this is the second turning. This Noble Truth of Suffering has been known, this Origin of Suffering has been abandoned, this Cessation of Suffering has been realized, this Path to the Cessation of Suffering has been cultivated, this is the third turning. The above is the explanation of the three turnings. Thus, there is the Wisdom of Suffering (Dukkha-jnana, wisdom of suffering), the Wisdom of Origin (Samudaya-jnana, wisdom of the origin of suffering), the Wisdom of Cessation (Nirodha-jnana, wisdom of the cessation of suffering), the Wisdom of the Path (Magga-jnana, wisdom of the path to the cessation of suffering). Thus, the Truth of Suffering has three turnings of wisdom, thus, the Truth of Origin, thus, the Truth of Cessation, thus, the Truth of the Path has three turnings of wisdom, therefore it is said there are twelve aspects. Why is this so? Thus, different aspects in the Truth of Suffering have three turnings of wisdom, different aspects in the Truth of Origin, different aspects in the Truth of Cessation, different aspects in the Truth of the Path, all have three turnings of wisdom, therefore it is said there are twelve aspects.
What is called 'suffering' refers to the five aggregates (Panca-khandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), the aspect of suffering of the five aggregates is called 'suffering'. That aspect of suffering is empty, understanding this emptiness is called the Noble Truth of the Wisdom of Suffering. The cause of those five aggregates is craving and wrong views, this is called 'origin'. If one does not discriminate, does not grasp, does not touch craving and wrong views, this is called the Noble Truth of the Wisdom of Origin. If those five aggregates are completely extinguished, the past does not come, the future does not go, the present is not obtained, this is called 'cessation'. Knowing it thus is called the Noble Truth of the Wisdom of Cessation. If the path has been attained, clinging to the Wisdom of Suffering, the Wisdom of Origin, the Wisdom of Cessation, that aspect of equality, that non-dual wisdom, is called the Noble Truth of the Wisdom of the Path to the Cessation of Suffering. Furthermore, why are these Noble Truths spoken of neither too little nor too much? Discriminating like this is endless. Furthermore, knowing the Four Noble Truths like this, one can attain liberation, that is, knowing suffering, the cause of suffering, the cessation of suffering, and then obtaining the means. Thus are the Four Noble Truths, this is explained in this order of meaning. Furthermore, what is the aspect of equality? It is called the Noble Truth, the non-deceptive Dharma, because it is non-deceptive it is called 'Truth' (Satya, truth). Each of their own characteristics is not deceptive, thus the non-deceptive Dharma is the aspect of equality. Furthermore, what is the superior aspect? Suffering is the aspect of oppression, origin is the aspect of generation, cessation is the aspect of tranquility, the path is the aspect of
者出相。又十二行若逆若順，有十二分因緣生轉。又復廣普修多羅說正分別、能分別，不善觀察生於無明，非有生法，如是乃至大苦聚集。彼有及滅，如是法輪十二行轉。居鄰若知，三寶具足。
又復世尊此中說轉，何故如來不生法門說一切法不轉不回，應如是知，畢竟不起。如是次第，彼義今釋。彼真諦說、此世諦說。又此時說；又此為治信受故說；此義已說是故今說。又復此為初業菩薩故如是說，得大地人如是不諍。
若眾生法皆不可得，然則世尊何所住持而轉法輪？彼義今釋。佛以大悲，不取眾生亦不取法，而常住持眾生及法已轉法輪。又復世尊于龍王問修多羅說「如虛空轉，名法輪轉」。又復此是世尊方便，諸法無名以名字說。是故偈言：
一切法無名， 設名以名法。
世尊法爾不取眾生，而治眾生為之說法。雖不取法，而常廣說一切諸法。又復般若波羅蜜經、無垢名稱修多羅說「為知真諦，故說世諦，如是無過」。
又復世尊以何義故，舍彼寬博種種勝妙華樹莊嚴、無量勝人多眾集處，于波羅奈少人眾處、在波吒離樹影蔭下鹿苑之中而轉法輪？彼義今釋。世尊往昔已於彼處六十千億那由他會廣行佈施，又于彼處已曾供養六十千億那由他佛，又于彼處已有九十一億千佛轉于
【現代漢語翻譯】 現代漢語譯本：
「者出相（現象的顯現）。」又有十二行，無論是逆行還是順行，都有十二分因緣（十二因緣，佛教關於生命輪迴的理論）的生起和流轉。而且，廣普修多羅（廣泛而普遍的經文）中說，正確地分別、能夠分別，不善的觀察會產生無明（無知），沒有生法，這樣乃至大苦聚集。它們的存在和滅亡，就像法輪（佛法的象徵）的十二行流轉。居鄰若（智者）知道，三寶（佛、法、僧）就完備了。
世尊（佛陀）在這裡說流轉，為什麼如來（佛陀的稱號）不說一切法不轉不回的法門，而應該知道，畢竟不起呢？這樣的次第，現在解釋這個意義。那是真諦（終極真理）的說法，這是世諦（世俗真理）的說法。又有時是這樣說；又這是爲了治理信受而說；這個意義已經說了，所以現在再說。又這是爲了初業菩薩（剛開始修行的菩薩）才這樣說，得到大地的人就不會爭論。
如果眾生法都不可得，那麼世尊憑藉什麼來住持而轉法輪呢？現在解釋這個意義。佛以大悲心，不執取眾生，也不執取法，而常住持眾生和法，已經轉了法輪。而且，世尊在龍王問修多羅（龍王提問的經文）中說：「像虛空轉動一樣，叫做法輪轉。」而且，這是世尊的方便，諸法沒有名字，用名字來說。所以偈語說：
『一切法無名， 設名以名法。』
世尊的法則是，不執取眾生，而治理眾生，為他們說法。雖然不執取法，而常常廣泛地說一切諸法。而且，般若波羅蜜經（般若智慧的經典）、無垢名稱修多羅（無垢名稱經）中說：『爲了知道真諦，所以說世諦，這樣就沒有過失。』
而且，世尊因為什麼緣故，捨棄那寬廣博大、用種種勝妙華樹裝飾、無量勝人聚集的地方，而在波羅奈（地名）少人聚集的地方，在波吒離樹影蔭下的鹿苑（地名）之中而轉法輪呢？現在解釋這個意義。世尊往昔已在那裡六十千億那由他（極大的數字單位）的集會上廣行佈施，又在那裡已經供養了六十千億那由他佛，又在那裡已經有九十一億千佛轉了法輪。
【English Translation】 English version:
'者出相 (zhě chū xiàng, the manifestation of phenomena).' Furthermore, whether in reverse or forward order, the twelve links of dependent origination (十二分因緣, shí èr fēn yīn yuán, the twelve links of dependent origination, the Buddhist theory of the cycle of life and death) arise and revolve. Moreover, the extensive and universal Sutras (廣普修多羅, guǎng pǔ xiū duō luó, widely spread sutras) state that correct discrimination and the ability to discriminate, along with unwise observation, give rise to ignorance (無明, wú míng), without the arising of phenomena, thus accumulating great suffering. Their existence and cessation are like the twelve-spoked turning of the Dharma wheel (法輪, fǎ lún, the symbol of Buddhist teachings). When a wise neighbor (居鄰若, jū lín rě) knows this, the Three Jewels (三寶, sān bǎo, Buddha, Dharma, Sangha) are complete.
Why does the World Honored One (世尊, shì zūn, the Buddha) speak of turning here, when the Tathagata (如來, rú lái, an epithet of the Buddha) does not speak of the Dharma gate of all phenomena neither turning nor returning, and should be known as ultimately not arising? This order, now explains this meaning. That is the teaching of ultimate truth (真諦, zhēn dì), this is the teaching of conventional truth (世諦, shì dì). Also, it is sometimes said this way; also, this is said to govern faith and acceptance; this meaning has already been said, so it is said again now. Moreover, this is said in this way for the sake of Bodhisattvas (菩薩, pú sà) who are beginners, and those who have attained the earth will not argue in this way.
If all phenomena of sentient beings are unattainable, then what does the World Honored One rely on to uphold and turn the Dharma wheel? Now explain this meaning. The Buddha, with great compassion, does not grasp sentient beings, nor does he grasp phenomena, but constantly upholds sentient beings and phenomena, and has already turned the Dharma wheel. Moreover, the World Honored One says in the Sutra of the Dragon King's Questions (龍王問修多羅, lóng wáng wèn xiū duō luó, the sutra where the Dragon King asks questions): 'Like the turning of space, it is called the turning of the Dharma wheel.' Moreover, this is the World Honored One's expedient means; phenomena have no names, but are spoken of with names. Therefore, the verse says:
'All phenomena are nameless, Names are provisionally assigned to name phenomena.'
The World Honored One's Dharma is such that he does not grasp sentient beings, but governs sentient beings and teaches them the Dharma. Although he does not grasp phenomena, he constantly and extensively speaks of all phenomena. Moreover, the Prajnaparamita Sutra (般若波羅蜜經, bō rě bō luó mì jīng, the Perfection of Wisdom Sutra) and the Vimalakirti Sutra (無垢名稱修多羅, wú gòu míng chēng xiū duō luó, the Vimalakirti Sutra) say: 'To know the ultimate truth, conventional truth is spoken, and thus there is no fault.'
Moreover, for what reason did the World Honored One abandon that broad and vast place adorned with various excellent flower trees, where countless superior people gathered, and turn the Dharma wheel in the Deer Park (鹿苑, lù yuàn) under the shade of the Pataliputra tree in Varanasi (波羅奈, bō luó nài), a place with few people? Now explain this meaning. In the past, the World Honored One had already extensively practiced giving in sixty thousand kotis of nayutas (六十千億那由他, liù shí qiān yì nà yóu tā, extremely large numerical units) of assemblies in that place, and had already made offerings to sixty thousand kotis of nayutas of Buddhas in that place, and ninety-one billion thousand Buddhas had already turned the Dharma wheel in that place.
法輪，彼處常饒寂靜仙人。有如是等諸大功德，是故世尊在於彼處而轉法輪。此義已釋，今復更說。又《廣普經》有偈說言：
「我六十千億， 那由他會施， 供六十千億， 那由他諸佛。 波羅奈處勝， 有勝舊仙人， 第一天龍等， 常贊說法處。 九十一億前， 我憶無上勝， 於此妙林中， 轉無上法輪。 此有那由他， 寂靜勝仙人， 常在鹿苑中， 故名仙人處。 如是勝林中， 轉無上法輪。」
如是已轉，又為法人如是已轉。
又復世尊何處初坐而轉法輪？彼義今釋。世尊坐彼大圓殿處，無量清凈妙色珍寶
莊嚴師子座上而轉法輪。此何處說？《廣普經》中如是說言「諸比丘！有諸地天知波羅奈欲轉法輪有大饒益，置大圓殿種種莊嚴廣博嚴麗，其殿縱廣七百由旬。虛空諸天以蓋幢幡而為莊嚴。于上空中欲界天子，八十四千師子之座奉施如來。施如來已，一一請言：唯愿如來坐我此座而轉法輪！一一天子各見世尊坐其所施師子座上而轉法輪。世尊如是滿足一切諸天子意」。
又復世尊轉法輪時，幾許眾生舍惡行善？彼義今釋。憍陳如等有五比丘，復有諸天六十億數，複色界天八十億數，復有八十四千億人。此何處說？彼《廣普經》有
【現代漢語翻譯】 現代漢語譯本 法輪（Dharma wheel），那裡常常聚集著寂靜的仙人。因為有如此眾多的大功德，所以世尊（Bhagavan）才會在那裡轉法輪（turning the Dharma wheel）。這個意義已經解釋過了，現在再進一步說明。另外，《廣普經》（extensive scripture）中有偈頌說： 『我以六十千億那由他（nayuta，極大數）的集會佈施，供養六十千億那由他的諸佛。波羅奈（Varanasi）這個地方殊勝，有殊勝的古仙人，第一等的天龍（Naga）等等，常常讚歎說法之處。 在九十一億劫之前，我憶念起無上殊勝的佛，在這美妙的樹林中，轉動無上的法輪。這裡有那由他的寂靜殊勝的仙人，常常在鹿苑（Mrigadava）中，所以叫做仙人處。 像這樣殊勝的樹林中，轉動無上的法輪。』 像這樣已經轉動法輪，又爲了信法的人們像這樣已經轉動法輪。 再者，世尊（Bhagavan）在什麼地方最初坐下而轉法輪呢？這個意義現在解釋。世尊坐在那個大圓殿處，在用無量清凈美妙的珍寶莊嚴的獅子座上而轉法輪。這是在哪裡說的呢？《廣普經》中這樣說：『諸位比丘！有諸地天（earthly deities）知道在波羅奈（Varanasi）想要轉法輪有很大的利益，設定了用種種莊嚴廣博華麗的大圓殿，那殿的縱橫有七百由旬（yojana，古印度長度單位）。虛空中的諸天用寶蓋、幢幡來作為莊嚴。在上空中，欲界（Kamadhatu）的天子，用八十四千個獅子座奉獻給如來（Tathagata）。奉獻給如來之後，一一請求說：唯愿如來坐在我的這個座位上而轉法輪！每一位天子都看到世尊坐在他們所奉獻的獅子座上而轉法輪。世尊像這樣滿足了一切諸天子的心意』。 再者，世尊轉法輪的時候，有多少眾生捨棄惡行而行善呢？這個意義現在解釋。憍陳如（Kaundinya）等有五位比丘，還有諸天六十億，還有**天八十億，還有八十四千億人。這是在哪裡說的呢？在那部《廣普經》中有。
【English Translation】 English version O Dharma wheel, there often dwell tranquil ascetics. Because of such great merits, the Bhagavan (World Honored One) turns the Dharma wheel there. This meaning has been explained, and now it will be further elaborated. Moreover, the Extensive Scripture contains a verse that says: 'I give in sixty thousand kotis (koti, a large number) of nayutas (nayuta, a very large number) of assemblies, offering to sixty thousand kotis of nayutas of Buddhas. Varanasi is a superior place, with superior ancient ascetics, and the foremost nagas (Naga) and others, constantly praising the place where the Dharma is taught. Ninety-one billion kalpas (kalpa, an aeon) ago, I recall the unsurpassed and victorious Buddha, turning the unsurpassed Dharma wheel in this wonderful forest. Here there are nayutas of tranquil and victorious ascetics, constantly in Mrigadava (Deer Park), hence it is called the place of ascetics. In such a victorious forest, the unsurpassed Dharma wheel is turned.' Thus, the Dharma wheel has been turned, and for those who believe in the Dharma, it has been turned in this way. Furthermore, where did the Bhagavan (World Honored One) first sit to turn the Dharma wheel? This meaning will now be explained. The Bhagavan sat in that great round hall, on a lion throne adorned with immeasurable pure and wonderful treasures, and turned the Dharma wheel. Where is this mentioned? In the Extensive Scripture, it is said: 'O Bhikshus (monks)! The earthly deities (earthly deities) know that there is great benefit in wanting to turn the Dharma wheel in Varanasi, so they set up a great round hall, adorned with various decorations, vast and magnificent, the hall being seven hundred yojanas (yojana, an ancient Indian unit of distance) in length and width. The deities in the sky adorned it with canopies and banners. In the upper sky, the deities of the Kamadhatu (desire realm) offered eighty-four thousand lion thrones to the Tathagata (Thus Come One). After offering them to the Tathagata, each one requested: May the Tathagata please sit on my throne and turn the Dharma wheel! Each deity saw the Bhagavan sitting on the lion throne they had offered and turning the Dharma wheel. The Bhagavan thus satisfied the minds of all the deities.' Furthermore, when the Bhagavan turned the Dharma wheel, how many beings abandoned evil deeds and practiced good? This meaning will now be explained. Kaundinya and the other five Bhikshus, as well as sixty billion deities, eighty billion deities, and eighty-four trillion humans. Where is this mentioned? It is in that Extensive Scripture.
偈說言：
「阿若居鄰等， 如是五比丘， 六十億諸天， 皆得法眼凈； 八十億色天， 凈無上法眼； 凈勝法眼人， 八萬四千億。」
以要言之，眾生住持示說眾生，法住持者示現說法。又復有義：眾生住持，示現令知眾生心行八萬四千；法住持者，示現令知八萬四千法聚光明多所饒益。又復有義：眾生住持，此為示現眾生平等；法住持者，示法平等。又復此二，世諦示現。
轉法輪經優波提舍一卷
【現代漢語翻譯】 現代漢語譯本： 偈語說： 『阿若憍陳如（Ajñata Kaundinya）等，像這樣的五比丘， 六十億諸天，都獲得了清凈的法眼； 八十億色界天，清凈無上法眼； 清凈殊勝法眼的人，有八萬四千億。』 總而言之，眾生住持是指示說眾生，法住持是指示現說法。還有一種解釋：眾生住持，是指示讓眾生了解眾生的心行有八萬四千種；法住持，是指示讓眾生了解八萬四千法聚的光明，能帶來許多利益。還有一種解釋：眾生住持，這是爲了顯示眾生平等；法住持，是指示法的平等。而且這兩種住持，都是世俗諦的示現。 《轉法輪經》優波提舍一卷
【English Translation】 English version: The verse says: 『Ajñata Kaundinya and the other five Bhikkhus, Sixty billion Devas, All obtained the pure Dharma Eye; Eighty billion Rupa Devas, Pured the unsurpassed Dharma Eye; Those with pure and supreme Dharma Eye, Number eighty-four trillion.』 In short, 'beings upholding' refers to showing and speaking about beings, and 'Dharma upholding' refers to manifesting and expounding the Dharma. Furthermore, there is another meaning: 'beings upholding' means showing and enabling beings to understand the eighty-four thousand mental activities of beings; 'Dharma upholding' means showing and enabling beings to understand the light of the eighty-four thousand Dharma aggregates, which brings many benefits. Furthermore, there is another meaning: 'beings upholding' is to show the equality of beings; 'Dharma upholding' is to show the equality of the Dharma. Moreover, these two upholdings are manifestations of conventional truth (Samvriti-satya). Upadesha, one fascicle, of the Sutra of Turning the Wheel of Dharma.