Chinese
大正藏第 26 册 No. 1533 转法轮经忧波提舍 No. 1533 转法轮经忧波提舍翻译之记 转法轮经，如来初说；忧波提舍，义门之名，天亲菩萨之所开示。佛说为谁？憍陈如等。义行此方，必主其人。魏骠骑大将军开府仪同三司御史中尉勃海高仲密，善求义方，选真简伪，故请法师毗目智仙并其弟子瞿昙流支，于邺城内在金华寺，出此义门忧波提舍。兴和三年岁次大梁建酉之月朔次庚子十一日译，三千九百四十二言。沙门昙林对译录记。 转法轮经忧波提舍(有释论无经本) 天亲菩萨造 元魏天竺三藏毗目智仙译 如是我闻：一时婆伽婆住王舍城耆阇崛山中，与大比丘僧大菩萨众俱。尔时世尊告智员大海乐说辩才菩萨言：智员大海乐说辩才！有二种住持如来转法轮。何等为二？一者众生住持；二者法住持。智员大海乐说辩才！此二种住持，如来转法轮乃至尽此修多罗说。 此正法轮胜修多罗，以何义故？彼牟尼王不可思议、不可称、不可说、不可量、不可喻如虚空，不断不常顺入因缘，寂静胜、寂静最胜、寂静第一寂静，如实谛不虚妄，如来转无上法轮，说此修多罗。如来弟子声闻之人、声闻弟子、诸仙人等之所赞叹。此因缘故，我 现代汉语译本 大正藏第 26 册 No. 1533 转法轮经忧波提舍 No. 1533 转法轮经忧波提舍翻译之记 《转法轮经》，是如来最初宣说的经典；“忧波提舍”（Upadeśa），是义理之门的名称，由天亲菩萨（Vasubandhu）所开示。佛为谁宣说此经？为憍陈如（Kauṇḍinya）等人。为了使义理在此地弘扬，必须有主导之人。魏国的骠骑大将军、开府仪同三司、御史中尉勃海高仲密，善于寻求义理，甄别真伪，因此请法师毗目智仙（Vimalākṣa）及其弟子瞿昙流支（Gautama Prajñāruchi），在邺城金华寺，翻译这部《义门忧波提舍》。兴和三年，岁次大梁建酉之月朔次庚子十一日译成，共三千九百四十二字。沙门昙林负责对译记录。 转法轮经忧波提舍（有释论无经本） 天亲菩萨造 元魏天竺三藏毗目智仙译 如是我闻：一时，婆伽婆（Bhagavān，世尊）住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，与众多大比丘僧和大菩萨众在一起。当时，世尊告诉智员大海乐说辩才菩萨说：‘智员大海乐说辩才！有两种住持如来转法轮的方式。哪两种呢？一是众生住持；二是法住持。智员大海乐说辩才！这两种住持方式，如来转法轮，乃至尽此修多罗（sūtra，经）所说。’ 这部正法轮殊胜修多罗，是因何意义而殊胜呢？因为那位牟尼王（释迦牟尼佛）是不可思议、不可称量、不可言说、不可度量、不可比喻的，如同虚空一般，不断也不常，顺应因缘，寂静殊胜、寂静最殊胜、寂静第一寂静，如实真谛不虚妄，如来转无上法轮，宣说这部修多罗。如来的弟子声闻之人、声闻弟子、诸仙人等都赞叹这部经。因为这个因缘，我
English
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 (如来). 'Upadeśa' (忧波提舍) is the name of a gate of meaning, revealed by Bodhisattva Vasubandhu (天亲菩萨). Who did the Buddha speak it for? For Kauṇḍinya (憍陈如) 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 (瞿昙流支) 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 (沙门) 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 (菩萨). 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 (声闻) 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 --------------------------------------------------------------------------------
Chinese
今解释。云何解释？无量功德大牟尼王，何故转此不可思议、不可称量、第一寂静善无垢轮？一、以何义故名胜修多罗？二、以何义故名为世尊？(本元少第三法)四、如来何故在王舍城耆阇崛山，二种住持转此法轮不在余处？五、以何义故名为如来？六、以何义故名为法轮？七、又复世尊几转几行而转法轮？八、又复世尊此中说转，何故如来不生法门说一切法不转不回？应如是知毕竟不起。若此转者，云何得避彼修多罗，彼修多罗则不须避。九、又若此说众生住持法，住持者云何？般若波罗蜜中，如来告彼须菩提言“如来设复经劫说言众生众生，颇有众生生灭不耶？须菩提言：不也。世尊！一切众生无始来净”。如来复于无垢名称修多罗说“若住法想，此则大病”。若众生法皆不可得，然则世尊何所住持而转法轮？此须解释。十、又复世尊以何义故，舍彼宽博种种胜妙华树庄严、无量胜人多众集处，于波罗奈少人众处、在波吒离树影荫下鹿苑之中而转法轮？此之因缘亦须解释。十一、又复世尊何处初坐而转法轮？十二、又复世尊转法轮时，几许众生舍恶行善？十三、以要言之，示现云何众生住持及法住持？十四、此皆是难，自下解释。彼法今说。以何义故，彼最第一无垢广博、不可称量、不可思议、不可破坏、甚深 现代汉语译本：现在开始解释。如何解释呢？无量功德大牟尼王（指佛陀），为何要转动这不可思议、不可称量、最为寂静、清净无垢的法轮呢？ 一、因为什么缘故称之为殊胜的修多罗（Sutra，经）？二、因为什么缘故称之为世尊（Bhagavan，佛陀的称号之一）？（原本缺少第三个问题）四、如来（Tathagata，佛陀的称号之一）为何要在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta），以两种方式住持并转动法轮，而不是在其他地方？五、因为什么缘故称之为如来？六、因为什么缘故称之为法轮（Dharmacakra）？七、世尊又经过几次转动和修行才转动法轮？八、世尊在这里说‘转’，为何如来不生起法门，说一切法不转不回？应该知道一切毕竟不起。如果这个‘转’是真实的，如何才能避免其他的修多罗，如果这个‘转’是真实的，其他的修多罗就不需要避免了。 九、如果这里说的是众生住持法，那么‘住持’是什么意思呢？在《般若波罗蜜》（Prajnaparamita）中，如来告诉须菩提（Subhuti）说：‘如果如来经过无数劫说众生众生，难道有众生的生灭吗？’须菩提回答说：‘不，世尊！一切众生从无始以来就是清净的。’如来又在《无垢名称修多罗》中说：‘如果执着于法的想法，这就是大病。’如果众生法都不可得，那么世尊凭借什么住持而转法轮呢？这需要解释。 十、世尊又因为什么缘故，舍弃那宽广博大、以各种殊胜美妙的华树装饰、聚集着无量殊胜之人的地方，而在波罗奈（Varanasi）少人聚集之处、在波吒离树（Patali tree）的树荫下鹿苑（Mrgadava）之中转法轮呢？这个因缘也需要解释。 十一、世尊最初在什么地方坐下而转法轮？十二、世尊转法轮时，有多少众生舍弃恶行而行善？十三、总而言之，如何示现众生住持和法住持？十四、这些都是难题，下面开始解释。现在开始说这个法。因为什么缘故，这个最第一、无垢广博、不可称量、不可思议、不可破坏、甚深...
English
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... --------------------------------------------------------------------------------
Chinese
不动正觉世尊已说此经，又复今说胜无垢广博、不可称誉？三界众生所赞世尊，何故说此不可称量离一切过胜修多罗？此义今释。世尊恐彼会中有天、阿修罗、人、龙及夜叉、鸠槃茶等，闻转法轮心生疑惑，不知世尊几种住持而转法轮。世尊观察众生疑心，为断彼疑，是故为说二种住持而转法轮。此义云何？偈言： 世间人及天， 疑心观法主； 为断疑义故， 说此修多罗。 又复世尊有大悲力，饶益众生故说此经。云何世尊大悲力说此义？今说世尊如是于诸众生知无众生、诸法皆如乾闼婆城，如是知已众生住持及法住持已转法轮。此义云何？偈言： 知世间无我， 如幻乾闼婆； 众生法住持， 如来大悲说。 示现自力，故能说义。世间更无能住持者，唯佛能作二种住持，更无有人能转法轮如我转者。又复有义，偈言： 非是天宫殿、 非阿修罗舍、 非人处龙宫， 有如是众生， 第一不可称， 离过灭三苦， 天人恭敬礼， 善转第一轮。 又无量苦无量具足，然后乃得阿耨多罗三藐三菩提故。始行菩萨若闻是已心生怯弱，如来为欲除彼怯弱，示现此义，无垢净觉，若无量苦无量具足，得阿耨多罗三藐三菩提。无量功德示此法轮。偈言： 现代汉语译本：不动正觉世尊已经说过这部经，为什么现在又要说这部殊胜、无垢、广博、不可称誉的经呢？三界众生所赞叹的世尊，为什么要说这部不可称量、远离一切过失的殊胜修多罗（sutra，经）呢？现在解释这个意义。世尊恐怕法会中有天（deva，天神）、阿修罗（asura，非天）、人、龙（naga，龙族）以及夜叉（yaksha，夜叉）、鸠槃茶（kumbhanda，瓮形鬼）等，听闻转法轮（dharma wheel，佛法）后心生疑惑，不知道世尊以哪几种住持（abiding，安住）而转法轮。世尊观察到众生的疑心，为了断除他们的疑惑，所以才宣说了两种住持而转法轮。这意义是什么呢？偈语说： ‘世间人及天，疑心观法主；为断疑义故，说此修多罗。’ 又，世尊有大悲之力，为了饶益众生所以宣说此经。世尊如何以大悲力宣说这个意义呢？现在说世尊对于一切众生，知无众生，诸法都如乾闼婆城（Gandharva city，海市蜃楼），像这样了知之后，以众生住持和法住持而转法轮。这意义是什么呢？偈语说： ‘知世间无我，如幻乾闼婆；众生法住持，如来大悲说。’ 示现自身的力量，所以能够宣说此义。世间再没有其他能够住持者，只有佛能作两种住持，再没有其他人能像我这样转法轮。又有一个意义，偈语说： ‘非是天宫殿、非阿修罗舍、非人处龙宫，有如是众生，第一不可称，离过灭三苦，天人恭敬礼，善转第一轮。’ 又，经历了无量的苦难和无量的具足，然后才证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。刚开始修行的菩萨如果听到这些，心中会产生怯弱，如来为了消除他们的怯弱，示现这个意义，无垢清净的觉悟，如果经历了无量的苦难和无量的具足，才能证得阿耨多罗三藐三菩提。无量的功德显示了这个法轮。偈语说：