Chinese
大正藏第 26 册 No. 1519 妙法莲华经忧波提舍 No. 1519 [No. 1520] 妙法莲华经忧波提舍卷上 大乘论师婆薮槃豆释 后魏北天竺三藏菩提留支共沙门昙林等译 顶礼正觉海， 净法无为僧， 为深利智者， 开示毗伽典。 祇虔牟尼尊， 及菩萨声闻， 令法自他利， 略出勒伽辩。 归命过未世， 现在佛菩萨， 弘慈降神力， 愿施我无畏， 大悲止四魔， 护菩提增长。 妙法莲华经序品第一 如是我闻：一时佛住王舍城耆阇崛山中，与大比丘众万二千人俱，皆是阿罗汉，诸漏已尽，无复烦恼，心得自在，善得心解脱、善得慧解脱，心善调伏，人中大龙，应作者作，所作已办，离诸重担，逮得己利，尽诸有结，善得正智心解脱，一切心得自在，到第一彼岸。菩萨摩诃萨八万人，皆于阿耨多罗三藐三菩提不退转，皆得陀罗尼、大辩才乐说，转不退转法轮，供养无量百千诸佛，于诸佛所种诸善根，常为诸佛之所称叹，以大慈悲而修身心，善入佛慧通达大智到于彼岸，名称普闻无量世界，能度无数百千众生。 释曰：此经法门初第一品，示现七种功德成就，此义应知。何等为七？一者序分 现代汉语译本 顶礼觉悟之海（正觉：指完全的觉悟），清净无为之法（净法：指清净的佛法；无为：指不依赖因缘，自然而然存在的真理），以及僧团（僧：指出家修行的团体）。 为了那些具有深刻智慧的人，我将开示《毗伽典》（毗伽典：指佛经）。 我虔诚地敬礼释迦牟尼佛（祇虔牟尼尊：即释迦牟尼佛的尊称），以及诸位菩萨和声闻（菩萨：指发愿要救度一切众生的修行者；声闻：指听闻佛法而修行的弟子）。 为了使佛法能够利益自己和他人，我将简略地阐述《勒伽辩》（勒伽辩：指精妙的论述）。 我归命于过去、未来和现在的诸佛菩萨，愿他们弘扬慈悲，降下神力，赐予我无畏的力量。 愿大悲心止息四种魔障（四魔：指烦恼魔、五阴魔、死魔、天魔），护持菩提心的增长。 《妙法莲华经》序品第一 如是我闻：一时，佛陀住在王舍城（王舍城：古印度城市名）的耆阇崛山（耆阇崛山：又名灵鹫山，是佛陀常说法之处）中，与一万二千位大比丘（比丘：指受过具足戒的出家男子）一同，他们都是阿罗汉（阿罗汉：指断尽一切烦恼，证得解脱的圣者），诸漏已尽，不再有烦恼，心得自在，善于获得心的解脱、善于获得智慧的解脱，心已得到很好的调伏，是人中的大龙（大龙：比喻具有大能力者），应做的已做完，所作已办妥，脱离了各种重担，获得了自身的利益，断尽了各种束缚，善于获得正智心解脱，一切心得自在，到达了第一彼岸（第一彼岸：指涅槃的境界）。还有八万位菩萨摩诃萨（菩萨摩诃萨：指发大心的菩萨），他们都于阿耨多罗三藐三菩提（阿耨多罗三藐三菩提：指无上正等正觉，即最高的智慧和觉悟）不退转，都获得了陀罗尼（陀罗尼：指总持一切法义的咒语）、大辩才，乐于说法，转动不退转的法轮（法轮：比喻佛陀的教法），供养了无量百千诸佛，在诸佛那里种下了各种善根，常为诸佛所称赞，以大慈悲心来修养身心，善于进入佛的智慧，通达广大的智慧，到达了彼岸，名称普遍传闻于无量世界，能够度化无数百千众生。 释曰：这部经的法门，最初的第一品，示现了七种功德成就，这个意义应当了解。哪七种呢？第一是序分。
English
English version I prostrate to the ocean of perfect enlightenment (正觉: Zhengjue, Perfect Enlightenment), the pure and unconditioned Dharma (净法: Jingfa, Pure Dharma; 无为: Wuwei, Unconditioned), and the Sangha (僧: Seng, monastic community). For those with profound wisdom, I will reveal the *Vyakhyana* (毗伽典: Pijia Dian, commentary or explanation of scriptures). I reverently salute Shakyamuni Buddha (祇虔牟尼尊: Qiqian Mouni Zun, respectful title for Shakyamuni Buddha), as well as all Bodhisattvas and Shravakas (菩萨: Pusa, beings who aspire to attain Buddhahood; 声闻: Shengwen, disciples who attain enlightenment by hearing the Buddha's teachings). In order to benefit oneself and others through the Dharma, I will briefly explain the *Nyaya* (勒伽辩: Lejia Bian, logical arguments or reasoning). I take refuge in the Buddhas and Bodhisattvas of the past, present, and future, may they promote compassion, descend with divine power, and grant me fearlessness. May great compassion cease the four maras (四魔: Si Mo, the four demons: the skandha-mara, the klesha-mara, the death-mara, and the deva-mara), and protect the growth of Bodhi. Chapter 1: Introduction of the Wonderful Dharma Lotus Flower Sutra 'Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta (耆阇崛山: Qishe Jue Shan, also known as Vulture Peak, where the Buddha often taught) in the city of Rajagriha (王舍城: Wangshe Cheng, ancient Indian city), together with twelve thousand great Bhikshus (比丘: Biqiu, fully ordained monks), all of whom were Arhats (阿罗汉: A Luohan, enlightened beings who have extinguished all defilements), their outflows exhausted, free from afflictions, their minds at ease, well liberated in mind, well liberated in wisdom, their minds well tamed, great dragons among men (大龙: Da Long, metaphor for those with great abilities), having done what was to be done, their tasks completed, freed from all burdens, having attained their own benefit, having exhausted all bonds, well liberated in mind with right knowledge, all their minds at ease, having reached the first shore (第一彼岸: Diyi Bi'an, the shore of Nirvana). There were also eighty thousand Bodhisattva-Mahasattvas (菩萨摩诃萨: Pusa Mohesa, great Bodhisattvas), all of whom were irreversible from Anuttara-Samyak-Sambodhi (阿耨多罗三藐三菩提: Anoutuoluo Sanmiao Sanputi, unsurpassed perfect enlightenment), all having attained Dharanis (陀罗尼: Tuoluoni, mantras that encapsulate the essence of teachings), great eloquence, delighting in speaking, turning the irreversible wheel of Dharma (法轮: Falun, the wheel of Dharma, symbolizing the Buddha's teachings), having made offerings to countless hundreds of thousands of Buddhas, having planted various roots of goodness in the presence of the Buddhas, constantly praised by the Buddhas, cultivating body and mind with great compassion, well entering the wisdom of the Buddha, thoroughly understanding great wisdom, having reached the other shore, their names universally heard in countless worlds, able to liberate countless hundreds of thousands of beings.' Explanation: The Dharma gate of this Sutra, the very first chapter, demonstrates the accomplishment of seven kinds of merits. This meaning should be understood. What are the seven? The first is the introduction. --------------------------------------------------------------------------------
Chinese
成就；二者众成就；三者如来欲说法时至成就；四者依所说法威仪随顺住成就；五者依止说因成就；六者大众现前欲闻法成就；七者文殊师利菩萨答成就。 序分成就者，此法门中示现二种胜义成就，此义应知。何等为二？一者示现诸法门中最胜义成就；二者示现自在功德义成就。如王舍城胜于一切诸余城舍，耆阇崛山胜余诸山，显此法门最胜义故。如经“婆伽婆住王舍城耆阇崛山中”故。 众成就者，有四种义故，成就示现应知。何等为四？一者数成就；二者行成就；三者摄功德成就；四者威仪如法住成就。 数成就者，诸大众无数故。行成就者有四种：一者谓诸声闻修小乘行；二者谓诸菩萨修大乘行；三者谓诸菩萨神通自在随时示现，能修行大乘，如颰陀波罗菩萨等十六大贤士，具足菩萨不可思议事，而常示现种种形相，谓优婆塞、优婆夷、比丘、比丘尼等；四者谓出家声闻威仪一定，不同菩萨故。 “皆是阿罗汉”等，有十六句，示现声闻功德成就。 “皆于阿耨多罗三藐三菩提不退转”等，有十三句，示现菩萨功德成就。 声闻功德成就者，彼十六句三门摄义示现应知。何等三门？一者上上起门；二者总别相门；三者摄取事门。 上上起门者，谓诸漏已尽故，名 现代汉语译本 成就：一者序分成就；二者众成就；三者如来欲说法时至成就；四者依所说法威仪随顺住成就；五者依止说因成就；六者大众现前欲闻法成就；七者文殊师利菩萨答成就。 序分成就者，此法门中示现二种胜义成就，此义应知。何等为二？一者示现诸法门中最胜义成就；二者示现自在功德义成就。如王舍城（Rājagṛha）胜于一切诸余城舍，耆阇崛山（Gṛdhrakūṭa）胜余诸山，显此法门最胜义故。如经‘婆伽婆（Bhagavān）住王舍城（Rājagṛha）耆阇崛山（Gṛdhrakūṭa）中’故。 众成就者，有四种义故，成就示现应知。何等为四？一者数成就；二者行成就；三者摄功德成就；四者威仪如法住成就。 数成就者，诸大众无数故。行成就者有四种：一者谓诸声闻修小乘行；二者谓诸菩萨修大乘行；三者谓诸菩萨神通自在随时示现，能修行大乘，如颰陀波罗菩萨（Bhadrapāla Bodhisattva）等十六大贤士，具足菩萨不可思议事，而常示现种种形相，谓优婆塞（upāsaka）、优婆夷（upāsikā）、比丘（bhikṣu）、比丘尼（bhikṣuṇī）等；四者谓出家声闻威仪一定，不同菩萨故。 ‘皆是阿罗汉（arhat）’等，有十六句，示现声闻功德成就。 ‘皆于阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）不退转’等，有十三句，示现菩萨功德成就。 声闻功德成就者，彼十六句三门摄义示现应知。何等三门？一者上上起门；二者总别相门；三者摄取事门。 上上起门者，谓诸漏已尽故，名
English
English version Accomplishments: First, the accomplishment of the introductory section; second, the accomplishment of the assembly; third, the accomplishment of the Tathāgata's (如来) desire to teach the Dharma arriving; fourth, the accomplishment of dwelling in accordance with the proper conduct based on what is being taught; fifth, the accomplishment of relying on the cause of the teaching; sixth, the accomplishment of the assembly being present and desiring to hear the Dharma; seventh, the accomplishment of Mañjuśrī Bodhisattva's (文殊师利菩萨) answer. The accomplishment of the introductory section: In this Dharma gate, two kinds of supreme meaning accomplishments are shown, and this meaning should be known. What are the two? First, showing the accomplishment of the most supreme meaning among all Dharma gates; second, showing the accomplishment of the meaning of self-mastery and merit. Just as Rājagṛha (王舍城) is superior to all other cities and dwellings, and Gṛdhrakūṭa Mountain (耆阇崛山) is superior to all other mountains, this shows that this Dharma gate is of the most supreme meaning. As the sutra says, 'The Bhagavān (婆伽婆) dwells in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (耆阇崛山).' The accomplishment of the assembly: Because there are four kinds of meanings, the accomplishment is shown and should be known. What are the four? First, the accomplishment of number; second, the accomplishment of conduct; third, the accomplishment of gathering merits; fourth, the accomplishment of dwelling in accordance with proper conduct. The accomplishment of number: Because the assembly is countless. The accomplishment of conduct has four kinds: First, it refers to the Śrāvakas (声闻) practicing the conduct of the Small Vehicle; second, it refers to the Bodhisattvas (菩萨) practicing the conduct of the Great Vehicle; third, it refers to the Bodhisattvas (菩萨) who have supernatural powers and manifest at will, able to practice the Great Vehicle, such as Bhadrapāla Bodhisattva (颰陀波罗菩萨) and other sixteen great worthy ones, who are complete with the inconceivable deeds of Bodhisattvas, and constantly manifest various forms, such as upāsakas (优婆塞), upāsikās (优婆夷), bhikṣus (比丘), bhikṣuṇīs (比丘尼), etc.; fourth, it refers to the Śrāvakas (声闻) who have left home and whose conduct is fixed, unlike Bodhisattvas. 'All are arhats (阿罗汉),' etc., there are sixteen sentences, showing the accomplishment of the merits of the Śrāvakas (声闻). 'All are non-retrogressive in anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提),' etc., there are thirteen sentences, showing the accomplishment of the merits of the Bodhisattvas (菩萨). The accomplishment of the merits of the Śrāvakas (声闻): These sixteen sentences show the meaning encompassed by the three doors. What are the three doors? First, the door of arising higher and higher; second, the door of general and specific characteristics; third, the door of gathering matters. The door of arising higher and higher: It means that because all outflows are exhausted, it is called --------------------------------------------------------------------------------
Chinese
为阿罗汉。以心得自在故，名为诸漏已尽。以无复烦恼故，名为心得自在。以善得心解脱、善得慧解脱故，名为心得自在。以远离能见所见故，名为无复烦恼。以善得心解脱、善得慧解脱故，名为心善调伏。人中大龙者，行诸恶道如平坦路无所拘碍。应行者已行，应到处已到故。应作者作，人中大龙已得对治降伏烦恼之怨敌故。所作已办者，更不后生，如相应事已成就故。离诸重担者，以应作者作、所作已办，后生重担已舍离故。逮得己利者，已舍重担，证涅槃故。尽诸有结者，以逮得己利，断诸烦恼因故。善得正智心解脱者，诸漏已尽故。一切心得自在者，善知见道修道智故。到第一彼岸者，善得正智心解脱、善得神通无诤三昧等诸功德故。大阿罗汉等者，心得自在到彼岸故。众所知识者，诸王、王子、大臣、人民、帝释、天王、梵天王等皆识知故。又复声闻、菩萨、佛等是胜智者，彼胜智者皆悉善知，是故名为众所知识。 总别相门者，“皆是阿罗汉”等十六句。初句是总，余句别故。彼阿罗汉名之为应，有十五种应义应知。何等十五？一者应受饮食卧具供养恭敬等故；二者应将大众教化一切故；三者应入聚落城邑等故；四者应降伏诸外道等故；五者应以智慧速观察法故；六者应不疾不迟说法如法相应不疲 现代汉语译本：成为阿罗汉（Arhat，已证悟的人）。因为心已获得自在，所以称为诸漏已尽（free from outflows）。因为不再有烦恼，所以称为心得自在。因为已经很好地获得了心解脱和慧解脱，所以称为心得自在。因为远离了能见和所见，所以称为无复烦恼。因为已经很好地获得了心解脱和慧解脱，所以称为心善调伏。人中大龙（great dragon among men）是指在各种恶道中行走如同在平坦的道路上一样，没有任何阻碍。应行之事已经完成，应到达之处已经到达。应做之事已经完成，人中大龙已经获得了对治和降伏烦恼怨敌的能力。所作已办是指不再有后生，因为相应的事情已经成就。离诸重担是指应做之事已经完成，所作已办，后生的重担已经舍弃。逮得己利是指已经舍弃重担，证得了涅槃（Nirvana，寂灭）。尽诸有结是指已经获得了自身利益，断除了各种烦恼的根源。善得正智心解脱是指诸漏已尽。一切心得自在是指已经很好地了知见道和修道之智。到第一彼岸是指已经很好地获得了正智心解脱，以及神通、无诤三昧（samadhi，三摩地）等各种功德。大阿罗汉等是指心得自在到达彼岸的人。众所知识是指诸王、王子、大臣、人民、帝释（Indra，因陀罗）、天王、梵天王（Brahma，梵天）等都认识和了解他们。此外，声闻（Sravaka，声闻）、菩萨（Bodhisattva，菩萨）、佛（Buddha，佛陀）等都是具有殊胜智慧的人，这些具有殊胜智慧的人都完全了解他们，因此称为众所知识。 总别相门是指‘皆是阿罗汉’等十六句。第一句是总说，其余各句是分别解释。这些阿罗汉被称为‘应’，有十五种‘应’的含义应当了解。哪十五种呢？第一，应受饮食、卧具、供养、恭敬等；第二，应带领大众教化一切众生；第三，应进入聚落、城邑等；第四，应降伏各种外道等；第五，应以智慧迅速观察法；第六，应不快不慢地说法，与法相应而不疲倦。