Chinese
大正藏第 17 册 No. 0833 第一义法胜经 No. 833 [No. 834] 第一义法胜经翻译之记 夫爱法者必深善根。《涅槃经》云：“供佛二恒。”魏尚书令仪同高公，重法心成，生上财想，博采梵文，广崇翻译。且《第一义法胜经》者，诸法门中此其髓也。公意殷诚，感之题额。沙门昙林、瞿昙流支，兴和四年岁次壬戌，九月一日甲子换文，始末四功，质义乃定，五千五百七十六字。 第一义法胜经 元魏婆罗门瞿昙般若流支译 如是我闻： 一时婆伽婆住伽耶城，成道未久，与胜中胜诸比丘俱，九十九亿诸菩萨众，复有二十八亿诸天，八万六千比丘、比丘尼、优婆塞、优婆夷，六万力士。有十二亿尼乾陀众、八万四千五通仙人——五热炙身，羸瘦肉尽，唯有皮骨，腹皮着脊，头发成毡，伛身曲体，着鹿皮衣、若树皮衣，手执澡罐——俱至佛所，为欲诤斗。 尔时，世尊光明胜出，端严殊特超过诸仙，如黑山中须弥山王、如羊群中六牙象王、如萤火虫显于日月、如芳华中曼陀罗华、如鸟群中迦楼罗王，两重端严；佛于诸仙亦复如是。 尔时，世尊入舍宝三昧，示现无量无数神通，左右皆放无量光明，出无量亿如来之身、出 现代汉语译本 《第一义法胜经》翻译记 喜爱佛法的人必定具有深厚的善根。《涅槃经》说：‘供养佛如同供养二恒河沙数的佛。’魏朝尚书令、仪同高公，重视佛法的心意真诚，生起对佛法的珍视之心，广泛收集梵文经典，大力推崇翻译佛经。这部《第一义法胜经》，是所有法门中的精髓。高公心意殷切真诚，感动得为之题写经名。沙门昙林、瞿昙流支，在兴和四年，岁次壬戌年九月一日甲子日开始翻译，历经四个阶段的努力，最终确定了经文的意义，共计五千五百七十六字。 第一义法胜经 元魏 婆罗门 瞿昙般若流支 译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在伽耶城（Gayā），成道后不久，与殊胜中的殊胜的比丘们在一起，还有九十九亿菩萨众，以及二十八亿诸天，八万六千比丘、比丘尼、优婆塞（Upāsaka，男居士）、优婆夷（Upāsikā，女居士），六万力士。有十二亿尼乾陀（Nigantha，耆那教）众、八万四千五通仙人——他们用五种热源炙烤身体，身体极度消瘦，只剩下皮包骨头，腹部的皮贴着脊背，头发结成毡，弯腰驼背，穿着鹿皮衣或者树皮衣，手拿着澡罐——都来到佛陀所在的地方，想要与佛陀辩论。 那时，世尊的光明胜过一切，仪容端庄殊胜，超越所有仙人，如同黑山中的须弥山王（Sumeru，世界的中心），如同羊群中的六牙象王，如同萤火虫在日月面前，如同芬芳的花朵中的曼陀罗华（Mandala，圆形花），如同鸟群中的迦楼罗王（Garuda，金翅鸟），具有双重的端严；佛陀在所有仙人中也是如此。 那时，世尊进入舍宝三昧（Śrīgarbha-samādhi），示现无量无数的神通，左右都放出无量光明，显现出无量亿如来之身……
English
English version Record of the Translation of the *Paramārtha-dharmavijaya-sūtra* Those who love the Dharma must have deep roots of goodness. The *Nirvana Sutra* says: 'Offering to the Buddha is like offering to Buddhas as numerous as the sands of two Ganges Rivers.' The Chief Secretary of the Wei Dynasty, the co-equal Duke Gao, valued the Dharma with a sincere heart, generating a precious regard for it, widely collecting Sanskrit texts, and greatly promoting translation. This *Paramārtha-dharmavijaya-sūtra* is the essence of all Dharma gates. Duke Gao's intention was earnest and sincere, moving him to inscribe the title. The monks Tanlin and Gautama Prajñāruci, in the fourth year of Xinghe, the year of Renxu, on the Jiazi day of the ninth month, began translating, completing it in four stages, finally determining the meaning of the text, totaling five thousand five hundred seventy-six characters. *Paramārtha-dharmavijaya-sūtra* Translated by the Brahmin Gautama Prajñāruci of the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (Bhagavan, World-Honored One) was dwelling in the city of Gayā, not long after his enlightenment, together with the most excellent of monks, as well as ninety-nine billion Bodhisattvas, twenty-eight billion devas, eighty-six thousand monks, nuns, Upāsakas (Upāsaka, male lay devotees), Upāsikās (Upāsikā, female lay devotees), and sixty thousand strong men. There were twelve billion Niganthas (Nigantha, Jainas), and eighty-four thousand five-power ascetics—who scorched their bodies with five sources of heat, their bodies extremely emaciated, with only skin and bones remaining, the skin of their bellies clinging to their spines, their hair matted into felt, hunched over, wearing deerskin or tree bark clothing, holding water pots in their hands—all came to the place where the Buddha was, desiring to contend with him. At that time, the Bhagavan's light surpassed all others, his countenance was dignified and extraordinary, exceeding all the ascetics, like Mount Sumeru (Sumeru, the center of the world) in the Black Mountains, like the six-tusked elephant king in a flock of sheep, like a firefly before the sun and moon, like a Mandala flower (Mandala, circular flower) among fragrant blossoms, like the Garuda king (Garuda, mythical bird) among birds, possessing twofold dignity; the Buddha was also like this among all the ascetics. At that time, the Bhagavan entered the Śrīgarbha-samādhi (Śrīgarbha-samādhi), manifesting immeasurable and countless supernormal powers, emitting immeasurable light from both his left and right sides, manifesting immeasurable billions of Tathāgata bodies... --------------------------------------------------------------------------------
Chinese
无量亿菩萨之身，出无量亿帝释天王、大梵天王世界尊主，复出无量百千罗汉，复出无量多千比丘、诸比丘尼、诸优婆塞、诸优婆夷，复出无量转轮圣王、力转轮王、小转轮王、汉不邻那、及陀毗罗、南国土人、得咒仙人、边地处人、刹利大姓，及婆罗门、长者、居士、人非人等，种种异异诸色庄严，如是一切有名字者乃至天众，一切皆从如来身出。 尔时，大众皆生疑心云何？迭相瞻视。彼大众中一切菩萨皆生欢喜，雨种种宝，乃至普雨一切庄严。 尔时，世尊起舍宝三昧，师子奋迅观察十方，即观察时周遍十方，乃至佛眼所见境界。一切十方诸佛世界诸佛世尊，彼一切佛观察娑婆如观手掌。彼一切佛皆现神通，如此世尊释迦牟尼所现无异，彼诸如来身所化出乃至一切皆悉如是，来到世尊释迦牟尼众会之所。既到此已，皆入世尊大众会中。 尔时，此会无量菩萨与恒河沙多诸比丘、诸比丘尼、诸优婆塞、优婆夷，俱以不可说诸供养具供养世尊。既供养已，近如来住。 如是，天、龙及诸夜叉、诸乾闼婆、诸阿修罗、诸迦楼罗、诸紧那罗、摩睺罗伽、人非人等，既见世尊神通事已，皆至佛所。 尔时，十方诸来菩萨无上供养供养世尊。既供养已，六波罗蜜究竟所作座上而坐。如是，乃 现代汉语译本：从无量亿菩萨之身中，化现出无量亿帝释天王（Indra，众神之王）、大梵天王（Mahabrahma，色界之主）等世界尊主，又化现出无量百千阿罗汉（Arhat，已证解脱的圣者），又化现出无量众多比丘（Bhikkhu，出家男众）、比丘尼（Bhikkhuni，出家女众）、优婆塞（Upasaka，在家男居士）、优婆夷（Upasika，在家女居士），又化现出无量转轮圣王（Chakravartin，以正法统治世界的理想君王）、力转轮王、小转轮王、汉不邻那（Hanbhulinna，人名）、及陀毗罗（Dravida，南印度）、南国土人、得咒仙人、边地处人、刹帝利（Kshatriya，统治阶级）大姓，及婆罗门（Brahmana，祭司阶级）、长者、居士、人非人等，种种不同诸色庄严，像这样一切有名字者乃至天众，一切都从如来身中化现出来。 当时，大众都生起疑问，互相观望。那大众中的一切菩萨都生起欢喜心，降下种种宝物，乃至普遍降下一切庄严之物。 当时，世尊从舍宝三昧（Samadhi of Relinquishing Treasures，一种禅定状态）中起身，如狮子般奋迅地观察十方，即观察时周遍十方，乃至佛眼所见的境界。一切十方诸佛世界诸佛世尊，他们一切佛都观察娑婆世界（Sahā，我们所居住的堪忍世界）如同观看手掌。他们一切佛都显现神通，与此世尊释迦牟尼佛（Sakyamuni，佛教创始人）所显现的没有差异，那些如来身所化现出的一切都像这样，来到世尊释迦牟尼佛的众会之处。到达这里后，都进入世尊的大众会中。 当时，此法会中无量菩萨与恒河沙数众多比丘、比丘尼、优婆塞、优婆夷，都以不可说的各种供养具供养世尊。供养完毕后，靠近如来居住。 像这样，天（Deva，天神）、龙（Naga，一种神兽）及诸夜叉（Yaksa，一种鬼神）、诸乾闼婆（Gandharva，一种天神，司乐）、诸阿修罗（Asura，一种好战的神）、诸迦楼罗（Garuda，一种大鹏金翅鸟）、诸紧那罗（Kinnara，一种天神，善歌舞）、摩睺罗伽（Mahoraga，一种大蟒神）、人非人等，既然见到世尊的神通事迹后，都来到佛的处所。 当时，十方诸来菩萨以无上的供养供养世尊。供养完毕后，在六波罗蜜（Six Paramitas，布施、持戒、忍辱、精进、禅定、智慧）究竟所成就的座上而坐。像这样，乃至
English
English version: From the bodies of immeasurable billions of Bodhisattvas, emanated immeasurable billions of lords of the worlds, such as Indra (King of Gods), Mahabrahma (Great Brahma, lord of the Form Realm); again emanated immeasurable hundreds of thousands of Arhats (liberated saints); again emanated immeasurable many thousands of Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen); again emanated immeasurable Chakravartin Kings (Wheel-Turning Kings, ideal rulers who govern the world with righteousness), powerful Wheel-Turning Kings, lesser Wheel-Turning Kings, Hanbhulinna (a personal name), and Dravida (South India), people of the Southern lands, mantra-attaining immortals, people of border regions, Kshatriyas (warrior class) of great families, and Brahmanas (priest class), elders, householders, humans and non-humans, and various different kinds of adorned beings. All those with names, even the heavenly hosts, all emanated from the body of the Tathagata (Thus Come One, Buddha). At that time, the great assembly all became doubtful, wondering 'How?' They looked at each other. All the Bodhisattvas in that great assembly rejoiced, raining down all kinds of treasures, even universally raining down all kinds of adornments. At that time, the World-Honored One arose from the Samadhi of Relinquishing Treasures, observed the ten directions with lion-like vigor, and in that observation, pervaded the ten directions, even to the realm seen by the Buddha-eye. All the Buddhas, World-Honored Ones, in the Buddha-worlds of the ten directions, all those Buddhas observed the Saha world (the world we inhabit) as if looking at the palm of their hand. All those Buddhas manifested their spiritual powers, no different from those manifested by this World-Honored One, Sakyamuni (founder of Buddhism). All those emanations from the bodies of those Tathagatas were all like this, arriving at the assembly of the World-Honored One, Sakyamuni. Having arrived here, they all entered into the great assembly of the World-Honored One. At that time, the immeasurable Bodhisattvas in this assembly, together with as many Bhikkhus, Bhikkhunis, Upasakas, and Upasikas as there are sands in the Ganges River, all offered the World-Honored One with unspeakable offerings. Having made their offerings, they drew near and dwelt with the Tathagata. Like this, Devas (gods), Nagas (serpent deities), and all the Yakshas (nature spirits), all the Gandharvas (celestial musicians), all the Asuras (demigods), all the Garudas (mythical birds), all the Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, having seen the World-Honored One's spiritual feats, all came to the Buddha's place. At that time, the Bodhisattvas who came from the ten directions offered the World-Honored One with supreme offerings. Having made their offerings, they sat upon the seats accomplished by the Six Paramitas (Perfections: Generosity, Morality, Patience, Diligence, Concentration, Wisdom). Like this, even to -------------------------------------------------------------------------------- 至人非人等，随自相似座上而坐。
Chinese
世尊所化，上去乃至阿迦尼吒诸天宫殿、下去乃至阿鼻地狱。又，到阿鼻地狱处已，彼十方佛身所化出一切皆入释迦牟尼一切毛根，此处世尊释迦牟尼身所化出一切皆入十方佛身。 尔时，会中有一菩萨摩诃萨名曰胜阴，从座而起，整服一厢，右膝着地，合掌向佛以偈赞言： “人主！甚希有， 速示诸世间， 本未曾有此。 魔军隐不现， 迭相瞻说言： ‘此事甚希有。 我何因来此？ 为令破坏故。 我仙今非仙， 身瘦唯有皮， 老干无有乐， 不得此神通。 现神通不说， 除佛法棘刺。’ 佛弟子朝喜， 尊作佛法主， 众生希有想， 心清净欢喜。 诸天众皆言： ‘愿得佛。人主！’ 此众会中住， 文殊师利向， 无量佛弟子， 相随在此会。 此文殊师利， 已多佛供养， 佛于此大众， 现种种神通。 此是何法相？ 牟尼欲何为？ 此众有疑心， 愿愍众生说。” 尔时，如来以威神力令众会中一大仙人——名光明炬——语彼胜阴大菩萨言：“童子默然，童子默然。我今难问，若能解释自清净者，如一切智相应得名。若那罗延、摩醯首罗所作幻化陀毗罗咒，如是作 现代汉语译本： 至人（具有极高智慧的人）与其他人一样，各自在相似的座位上坐下。 世尊（释迦牟尼佛）所化现的景象，向上到达阿迦尼吒诸天宫殿（色界顶天的最高处），向下到达阿鼻地狱（八大地狱的最底层）。并且，到达阿鼻地狱之后，十方诸佛的身所化现的一切都进入释迦牟尼佛的一切毛孔之中，而世尊释迦牟尼佛的身所化现的一切都进入十方诸佛的身中。 这时，会中有一位菩萨摩诃萨（伟大的菩萨）名叫胜阴，从座位上站起来，整理好衣服的一边，右膝跪地，合掌向佛，用偈颂赞叹道： ‘人主（佛陀）！真是太稀有了， 请迅速向诸世间展示， 这是前所未有的景象。 魔军隐藏起来不显现， 互相看着说： “这件事真是太稀有了。 我为何来到这里？ 本想破坏佛事。 我的仙人如今不像仙人， 身体瘦弱只剩下皮， 像老树干一样没有乐趣， 无法获得这种神通。 现在显现神通却不说， 除去佛法的荆棘。 ” 佛弟子们早上欢喜， 您是佛法的尊主， 众生心生稀有之想， 内心清净而欢喜。 诸天众都说： “愿能证得佛果。人主（佛陀）！” 这位住在众会中的， 是面向文殊师利（智慧第一的菩萨）的， 无量佛弟子， 相随在此法会。 这位文殊师利， 已经供养过很多佛， 佛在此大众中， 展现种种神通。 这是什么法相？ 牟尼（释迦牟尼佛的称号）想要做什么？ 此众心中有疑问， 愿您慈悲怜悯众生，为我们解说。’ 这时，如来用威神力让众会中的一位大仙人——名叫光明炬——对胜阴大菩萨说：‘童子，安静，童子，安静。我现在要提出难题，如果能够解释清楚，自身清净，就能得到与一切智相应的名号。如果那罗延（印度教神祇，毗湿奴的化身）、摩醯首罗（印度教神祇，湿婆的别名）所作的幻化陀毗罗咒，像那样……’