English
Having requested, "Please explain the stainless truth!" Thus requested, the Bhagavan replied: "Brahma, all that I have realized, is the result of cutting off afflictions and effortlessly attaining realization. This Dharma is obscured by worldly desire, so it is not easy to realize. This is an act that goes against the usual ways of the world, profound and extremely difficult to understand. Obscured by desire, covered by darkness, therefore beings cannot see it." Having said this, he did not grant it. Then, the lord of the gods, Indra, also arrived, prostrated at his feet, and requested: "Just as the full moon is freed from the eclipse of Rahu, may your mind be liberated from afflictions, may you achieve victory over the army of Mara. May you bring forth the light of wisdom to the dark world. Although I have tried my best to request, I still implore you to teach the Dharma with great compassion." Having requested thus, the Bhagavan did not grant it either. The Bhagavan again said to Brahma: "Beings have faith in Brahma, if Brahma requests, then the wheel of Dharma can be turned. Many sentient beings will thirst for the Dharma of the Bodhisattva, therefore, please Brahma, request the teaching of the excellent stainless Dharma." The Bhagavan spoke thus. Brahma reported: "Bhagavan, in the world there are many with dull faculties, there are also many with middling faculties, and there are also those with excellent faculties. For the benefit of these, I beseech you to turn the wheel of Dharma three times." Thus requested. At that time, from the Buddha-field of the eastern direction, in order to urge the Buddha to turn the wheel of Dharma, a Bodhisattva named "Turning the Wheel of Dharma" appeared, he presented a golden wheel with a thousand spokes to Brahma, and then the two of them requested together. At this time, the Bhagavan did not seem to say anything. Thus, the manner of these two requests is a difference in name. Or, these two, Brahma is the one who requests for a thousand Buddhas, and the other is the one who urges all the Buddhas of the ten directions and three times to turn the wheel of Dharma. The Bhagavan agreed to turn the wheel of Dharma. At that time, the Bhagavan thought: Whom should I subdue first? Thus thinking and entering into samadhi, he knew that he should first subdue the five excellent ones. Therefore, the Bhagavan went from the south to the north, towards the five excellent ones in Varanasi. Behind him, there were five hundred non-Buddhist followers, when he met those who were going to the right in the south, what they thought was...
Chinese
说是没有老师而获得成佛，那些人想是异族，就说道：你的老师是谁？ 这样问的时候，回答说：我没有老师。我是唯一圆满成佛者。没有与我相似的，是清凉之源，烦恼已尽者。 这样说的时候，因为说是烦恼已尽，听到说是阿罗汉，又说道：那么你是阿罗汉吗？ 这样说的时候，又回答说：我是世间阿罗汉。我是无上导师。天和人以及非天，没有与我相似的。 这样说的时候，那么你承认是佛吗？ 这样问的时候，又说：谁人获得烦恼尽，要知道像我一样是胜者。从罪恶之法中我胜利，接近者之外我胜利。 这样说的时候，相信是佛了。 那些人又问：那么你要去哪里？ 回答说：我要去瓦拉纳西。去往清凉的城市，对于像黑暗一样的众生，去点燃正法的明灯。 说了这些偈颂等。 那些人说：在瓦拉纳西树荫也很少，对众生的利益也很少，请去其他城市说法。 回答说：瓦拉纳西是过去、现在、未来三世诸佛转法轮的地方，最初不是那里就不能转法轮。 这样说完就离开了。 当时，瓦拉纳西有富楼那外道五贤善部，听到佛要来，就约定不起身，不顶礼，不亲近供养，以辩论来提问疑惑，这样说道：沙门瞿昙没有殊胜的智慧，是人天的导师。 像这样事先约定之后，导师来的时候，无法忍受他的慈悲和光辉，其中一人问道：具寿，你以为是人天的导师吗？光明和光辉如此之大，莫非你是殊胜的种姓？ 这样说的时候，佛说：不要叫我具寿。我是超越三界者。是消除痛苦的
English
It is said that having attained Buddhahood without a teacher, those people, thinking he was of a different race, said: "Who is your teacher?" When they asked this, he replied: "I have no teacher. I am the only fully enlightened Buddha. There is no other like me. I am the source of coolness, one who has exhausted defilements." When he said this, because he said he had exhausted defilements, hearing that he was an Arhat, they said again: "So, are you an Arhat?" When they said this, he replied again: "I am the Arhat of the world. I am the unsurpassed teacher. Among gods, humans, and asuras, there is no one like me." When he said this, they asked: "So, do you acknowledge that you are a Buddha?" When they asked this, he said again: "Whoever has attained the exhaustion of defilements, know that one like me is victorious. I am victorious over sinful dharmas, and I am victorious over others who approach." When he said this, they believed that he was a Buddha. Those people then asked: "So, where are you going?" He replied: "I am going to Varanasi. Having gone to that cool city, I will go to light the lamp of Dharma for beings who are like darkness." He spoke these verses and others. Those people said: "In Varanasi, there is little shade from trees, and little benefit for beings. Please go to another city and teach the Dharma." He replied: "Varanasi is the place where all the Buddhas of the three times turn the wheel of Dharma. It is not proper to turn it initially anywhere else." Having said this, he departed. At that time, there were five good disciples of Purna heretics in Varanasi. Having heard that the Buddha was coming, they made a vow not to rise, not to prostrate, not to attend and serve, and to question their doubts through debate, saying: "The ascetic Gautama does not have superior wisdom. He is a teacher of humans and gods." Having made this vow beforehand, when the teacher came, they could not bear his compassion and splendor. One of them asked: "Reverend, do you think you are a teacher of humans and gods? If your light and splendor are so great, are you perhaps of a superior lineage?" When he said this, the Buddha said: "Do not call me 'Reverend.' I am one who has transcended the three realms. I am the one who eliminates suffering."
Chinese
说是“田树，是医治疾病的医生”。那些不由自主地聚集在一起，成为眷属的开端。之后，想要说法，从敲击召集眷属的犍椎的声音中，凡是成为善逝弟子的众生，所有居住在这个世间的都听着。今天导师将降下法雨，凡是想要听闻的都聚集于此。都听闻甚深殊胜的教言。这样的话语也出现了。之后，转了三次法轮，以五种方式阐述五种意义，即地点、施主、时间、眷属和所诠释的内容。其中，这第一次法轮的地点是瓦拉纳西，施主是形象庄严国王。时间是在春季中月的初八成佛后宣说，对五贤等眷属宣说了。第一次法轮的时间长度是七年差两个月。一般来说，教言的宣说方式也被认为是两种：无量宣说和有量宣说。无量宣说是，在《楞伽经》中说：“乃至有意识，终无乘之边。”因此，认为直到轮回未空尽之前都会说法，这是无量的。有量宣说是，考虑到所化众生的根器和意乐的差别而宣说，有三种：针对顽固者宣说了八万四千法蕴，针对分析的意义宣说了十二部经，针对摄集的意义宣说了三藏。其中，考虑到根器和意乐的差别，对五贤等根器下等的众生宣说了四谛，对中等根器的众生宣说了二种自性决定义，对上等根器的众生宣说了密咒乘。那么，有人会想，之前所说的吉祥偈和数量上所说的涅槃二者，应该归于何处呢？按照圣天论师的观点，这两者虽然是佛语，但不包括在三法轮中，因为不是梵天所请问的缘故。这样说了。加上这两个就是五法轮了。在究竟义中，经中说：“善逝们，已转了五法轮。”这样说了。那么，
English
It is said, "The field tree is the doctor who cures diseases." Those gather involuntarily and become the beginning of the retinue. Then, wishing to teach the Dharma, from the sound of striking the ghanta to gather the retinue, all sentient beings who have become disciples of the Sugata, all who dwell in this world, listen. Today the Teacher will rain down the rain of Dharma, all who wish to hear, gather here. Listen to the profound and sublime teachings of the Victorious One. These words also appeared. Then, the wheel of Dharma was turned three times, explaining five kinds of meanings in five ways, namely, place, patron, time, retinue, and what is to be explained. Among them, the place of this first turning of the wheel is Varanasi, the patron was King Image-Adorned Heart. The time was the eighth day of the middle month of spring, after attaining Buddhahood, and it was spoken to the retinue of the Five Excellent Ones and others. The duration of the first turning of the wheel of Dharma was seven years less two months. Generally, the way of speaking the teachings is also considered to be of two kinds: immeasurable speaking and measurable speaking. Immeasurable speaking is, in the Lankavatara Sutra, it is said, "As long as there is consciousness, there is no end to the vehicle." Therefore, it is considered that the Dharma will be taught until samsara is not empty, this is immeasurable. Measurable speaking is, considering the faculties of those to be tamed and the differences in their inclinations, there are three kinds of speaking: for the stubborn, eighty-four thousand aggregates of Dharma were spoken; for the meaning of analysis, the twelve parts of scripture were spoken; for the meaning of gathering, the three pitakas were spoken. Among them, considering the differences in faculties and inclinations, the Four Noble Truths were spoken to the Five Excellent Ones and other beings of inferior faculties, the two kinds of definitive meanings of characteristics were spoken to beings of intermediate faculties, and the secret mantra vehicle was spoken to beings of superior faculties. Then, some might wonder, where should the auspicious verses spoken earlier and the Nirvana spoken in numbers be included? According to the view of the noble teacher Aryadeva, although these two are the words of the Buddha, they are not included in the three wheels of Dharma, because they were not requested by Brahma. Thus it was said. Adding these two makes it five wheels of Dharma. In the definitive meaning, the sutra says, "The Sugatas have turned five wheels of Dharma." Thus it was said. Then,
Chinese
那么，最初的法轮是如何宣说的呢？ 宣说：“这是痛苦。”“这是痛苦的根源。”“这是痛苦的止息。”“这是道路。” 这样宣说之后，他们生起了见道，生起了十六个刹那的智慧。 之后，生起了更高的道，宣说：“痛苦应当了解。”“痛苦的根源应当断除。”“痛苦的止息应当现证。”“道路应当修习。” 这样宣说之后，生起了修道。 之后，对于尚未生起更高道的人，宣说：“痛苦应当了解，已经了解，无需再了解。”“痛苦的根源应当断除，已经断除，无需再断除。”“痛苦的止息应当现证，已经现证，无需再现证。”“道路应当修习，已经修习，无需再修习。” 这样教导之后，五比丘被调伏，获得了真谛。 在那之后，光护持发者调伏了千人。 在那之后，近胜和童授生被调伏。 在那之后，净饭王等释迦族人被调伏，五百释迦青年出家。 这些被认为是小乘经部的理解。 还有一些印度论师认为，阿毗达磨也属于最初的教法。 还有一些人认为，阿毗达磨七论是阿罗汉后来宣说的，是否能算作教法呢？ 这并不确定，因为佛陀自己在最初的时候所说的片段和零散的内容，后来被阿罗汉们收集起来，成为了特别表达的词句。 所表达的内容是，如此宣说的法，也与声闻部派的两种观点相符，即在人无我的基础上，执着于法有自性，并承认其是胜义谛，从而宣说了四谛的十二种行相。 第二个意义是中法轮，无相法的法轮，在王舍城鹫峰山等地，由国王供施作为施主，为三个聚集的眷属宣说。 时间从四十二岁到五十四岁之间，十二年间宣说了《般若波罗蜜多经》的广、中、略三种，以及《心经》、《般若心经》等十三部小论。
English
How is the first turning of the wheel of Dharma explained? It is explained as: "This is suffering." "This is the origin of suffering." "This is the cessation of suffering." "This is the path." By saying this, they generated the path of seeing, and sixteen moments of wisdom arose. Then, the higher path arose, and it was said: "Suffering should be known." "The origin of suffering should be abandoned." "The cessation of suffering should be realized." "The path should be cultivated." By saying this, the path of meditation arose. Then, for those who had not yet generated the higher path, it was said: "Suffering should be known, it is already known, there is no need to know it again." "The origin of suffering should be abandoned, it is already abandoned, there is no need to abandon it again." "The cessation of suffering should be realized, it is already realized, there is no need to realize it again." "The path should be cultivated, it is already cultivated, there is no need to cultivate it again." By teaching this, the five excellent monks were tamed and attained the truth. After that, Light Protector with matted hair tamed a thousand people. After that, Near Victory and Born from a Lotus were tamed. After that, King Śuddhodana and other Śākya clansmen were tamed, and five hundred Śākya youths were ordained. These are considered to be understood in the Sutras of the Lesser Vehicle. Furthermore, some Indian teachers believe that the Abhidharma is also included in the first teachings. Others think that the seven treatises of Abhidharma were later spoken by Arhats, so it is questionable whether they can be considered teachings. This is not certain, because the Buddha himself spoke fragments and scattered teachings in the beginning, which were later collected by the Arhats and became specially expressed words. The content expressed is that the Dharma spoken in this way also conforms to the two views of the Śrāvakayāna schools, namely, on the basis of the absence of self of persons, clinging to the self-existence of phenomena, and acknowledging it as the ultimate truth, thus explaining the twelve aspects of the four truths. The second meaning is the intermediate turning of the wheel of Dharma, the wheel of Dharma of signlessness, which was spoken at Vulture Peak Mountain in Rājagṛha and other places, with King Bimbisāra as the patron, to the three assembled retinues. The time was from forty-two to fifty-four years of age, and the twelve years were spent speaking the three versions of the Perfection of Wisdom Sutra: extensive, intermediate, and concise, as well as the Heart Sutra, the Essence of Wisdom Sutra, and other thirteen minor treatises.