English
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， 妻子国城施， 头分眼骨髓， 手足等施胜。 种种苦持戒， 希有得佛身， 功德不可称， 为疑怯者示。
Chinese
佛增上意观众生心，无量功德而转法轮。又复未发菩提心人声闻缘觉乘，欲入涅槃、舍大乘住，持此义示现。又复胜意，若有声闻缘觉等乘入涅槃舍，则不复转无上法轮。偈言： 小心离悲等， 欲入二涅槃； 牟尼说此经， 令住第一乘。 又此福人欢喜饶益，此义示现。一切世间最胜无比转法轮师，无如我师。偈言： 若已归依佛， 今归当复归； 牟尼喜彼人， 说此修多罗。 若余依止外道之人将引饶益，此义示现。无垢功德庄严妙身而转法轮，汝师非比，汝师不能令汝获得无漏善法。偈言： 依止恶智识， 如来见世间， 为引彼人故， 为说此经宝。 一切智慢寂静饶益，示现此义。我一切智今者新转无上法轮，云何汝是一切智人？偈言： 佛初转法轮， 能除断常倒； 不能转净轮， 彼非一切智。 求广胜果无上福田饶益，示现不可思议果报能与。若有能转无上法轮，布施彼者得大果报。偈言： 若有人能转， 无上正法轮； 少施如是人， 得无比果报。 又菩 现代汉语译本： 金珠、真珠等，妻子、国城施舍，头分、眼、骨髓，手足等施舍更殊胜。 种种苦行持戒，希有难得佛身，功德不可称量，为那些疑虑退怯的人开示。 佛以增上的智慧观察众生心，以无量功德而转法轮（Dharmacakra）。又为那些未发菩提心（Bodhi-citta）的声闻（Śrāvaka）、缘觉（Pratyekabuddha）乘，想要进入涅槃（Nirvana）、舍弃大乘（Mahāyāna）的人，开示此义。又从殊胜的意义上说，如果声闻、缘觉等乘进入涅槃舍弃，则不再转无上法轮。偈颂说： ‘小心量、远离慈悲等，想要进入二乘涅槃；牟尼（释迦牟尼佛的尊称，Śākyamuni）说此经，令他们安住于第一乘（Ekayāna）。’ 又为此有福之人欢喜饶益，开示此义。一切世间最殊胜无比的转法轮师，没有能比得上我的老师。偈颂说： ‘如果已经归依佛（Buddha），现在归依、将来也应当归依；牟尼（Śākyamuni）欢喜那些人，为他们说此修多罗（Sūtra）。’ 如果其余依止外道之人将要引导饶益，开示此义。以无垢功德庄严妙身而转法轮，你的老师无法相比，你的老师不能让你获得无漏善法。偈颂说： ‘依止恶知识（Kalyāṇa-mitratā），如来（Tathāgata）看见世间，为了引导那些人，为他们说此经宝。’ 对于一切智的傲慢和寂静饶益，开示此义。我是一切智者，如今新转无上法轮，怎么说你也是一切智人呢？偈颂说： ‘佛陀最初转法轮，能去除断见和常见的颠倒；如果不能转清净法轮，他就不是一切智者。’ 为了求得广大殊胜的果报和无上的福田饶益，开示不可思议的果报能够给予。如果有人能够转无上法轮，布施给他们的人能得到巨大的果报。偈颂说： ‘如果有人能够转无上正法轮，稍微布施给这样的人，就能得到无比的果报。’ 又菩
English
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 --------------------------------------------------------------------------------
Chinese
萨行得果饶益，示现此义，世尊说言“我此法轮能大饶益。已行无量亿那由他百千苦行，能舍难舍。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，所爱二子我舍布施，心不生悔”。又言“本生作善牙王，最端正女人中胜妙，名孙陀利，施婆罗门”。又言“本生作德藏王，得陀罗尼，我七千年未一胁卧”。又言“本生作不思议功德宝德王之太子，童子之身，一切论义我皆已得，为众生说”。又言“本生作身汁仙，割身手足不生瞋恨，为说忍法”。又言“本生作月光王，舍头布施不生瞋恨”。又言“本作一切众生所喜见王童子之身，我十二年食香烧身供养佛法，心不生悔”。又言“本作疗病王身，已疗一切阎浮提人一切病苦。如是种种无量苦恼皆悉已作，有大饶益，我已证得”。如是菩萨种种苦行得果示现，示现饶益。世尊已说此修多罗。偈言： 若如是初因， 苦行广舍身， 贫穷乞丐者， 随所应施与。 离一切诸过， 第一寂静轮， 说不毁第一， 是故我今转。 以何义故名世尊者，堪受供养故名世尊。更有余义，如菩提心忧波提舍彼中示现。 如来何故在王舍城耆阇崛山，二种住持转于法轮，不余处者，难不相应。随在何处此难无穷 现代汉语译本：萨行得果饶益，示现此义，世尊说言：‘我此法轮能大饶益。已行无量亿那由他（极大数目）百千苦行，能舍难舍。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（国王名），所爱二子我舍布施，心不生悔’。又言：‘本生作善牙王（国王名），最端正女人中胜妙，名孙陀利（人名），施婆罗门（祭司）’。又言：‘本生作德藏王（国王名），得陀罗尼（咒语），我七千年未一胁卧’。又言：‘本生作不思议功德宝德王（国王名）之太子，童子之身，一切论义我皆已得，为众生说’。又言：‘本生作身汁仙（仙人名），割身手足不生瞋恨，为说忍法’。又言：‘本生作月光王（国王名），舍头布施不生瞋恨’。又言：‘本作一切众生所喜见王（国王名）童子之身，我十二年食香烧身供养佛法，心不生悔’。又言：‘本作疗病王身（国王名），已疗一切阎浮提（古印度）人一切病苦。如是种种无量苦恼皆悉已作，有大饶益，我已证得’。如是菩萨种种苦行得果示现，示现饶益。世尊已说此修多罗（经）。偈言： 若如是初因， 苦行广舍身， 贫穷乞丐者， 随所应施与。 离一切诸过， 第一寂静轮， 说不毁第一， 是故我今转。 以何义故名世尊者，堪受供养故名世尊。更有余义，如菩提心忧波提舍（论名）彼中示现。 如来何故在王舍城（城市名）耆阇崛山（山名），二种住持转于法轮，不余处者，难不相应。随在何处此难无穷。
English
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. --------------------------------------------------------------------------------