Chinese
，世尊若在余处游行亦有此难，是则无穷。更有余义，如菩提心忧波提舍彼处示现。 以何义故名如来者？彼义今说。如实而来故名如来。何法名如？涅槃名如。众生与法彼二不如。如世尊说“诸比丘！第一圣谛不虚妄法名为涅槃”。知故名来。异声论界、知字论界，如世人说，此人来生。此明何义？此明智慧具足。来义如是。涅槃名如，知解名来，正觉涅槃故名如来。又空、无相、无愿名如，如彼一切行故名如来。又四圣谛此名为如，非余人见，彼一切行故名如来。又复一切如是佛法此名为如，彼来此人故名如来。又复如名六波罗蜜：布施、持戒、忍辱、精进、禅定、般若，正觉彼来故名如来。实舍寂慧安住是如，如彼无上正遍知来故名如来。一切如是菩萨诸地：欢喜、离垢、明、焰、难胜、现前、远行、不动、善慧、法云等十，此名为如。如彼无上正遍知来故名如来。如八道来故名如来。以有般若波罗蜜足方便足来故名如来。或名如去。言如去者，或以如说故名如去。又如去者，去不复来故名如去。 以何义故名法轮者，彼义今说。法体是轮，故名法轮。譬如世间铜体是瓶，故名铜瓶；木体为轮，故名木轮。此亦如是，法体为轮，故名法轮，如是示现。何者是法？谓三十七菩提分法。此法是轮，故名 现代汉语译本： 世尊，如果在其他地方也有这样的困难，那将是无穷无尽的。还有其他的含义，例如在《菩提心优波提舍》（Bodhi-citta-upadesha，菩提心教授）中所示现的。 以什么意义被称为如来（Tathagata，佛的称号之一）呢？现在解释这个意义。因为如实而来，所以称为如来。什么法称为‘如’呢？涅槃（Nirvana，寂灭）称为‘如’。众生和法，这两者都不如涅槃。正如世尊所说：‘诸位比丘！第一圣谛（Arya-satya，四圣谛之首）不虚妄的法，名为涅槃’。因为知晓，所以称为‘来’。异声论界、知字论界，就像世人所说，这个人来生了。这说明什么意义呢？这说明智慧具足。‘来’的意义就是这样。涅槃名为‘如’，知解名为‘来’，正觉涅槃，所以称为如来。又空（Sunyata，空性）、无相（Animitta，无相）、无愿（Apranihita，无愿）名为‘如’，如彼一切行，所以称为如来。又四圣谛（catvāri āryasatyāni，苦、集、灭、道）这称为‘如’，不是其他人所能见到的，如彼一切行，所以称为如来。又一切如是的佛法，这称为‘如’，他来到这里，所以称为如来。又‘如’是指六波罗蜜（sat paramita，六度）：布施（Dana，施舍）、持戒（Sila，戒律）、忍辱（Ksanti，忍耐）、精进（Virya，努力）、禅定（Dhyana，冥想）、般若（Prajna，智慧），正觉彼来，所以称为如来。真实舍弃寂静智慧安住是‘如’，如彼无上正遍知来，所以称为如来。一切如是的菩萨（Bodhisattva，菩萨）诸地（Bhumi，菩萨修行的阶段）：欢喜地（Pramudita，初地）、离垢地（Vimala，第二地）、明地（Prabhakari，第三地）、焰地（Arcismati，第四地）、难胜地（Sudurjaya，第五地）、现前地（Abhimukhi，第六地）、远行地（Duramgama，第七地）、不动地（Acala，第八地）、善慧地（Sadhumati，第九地）、法云地（Dharmamegha，第十地）等十地，这称为‘如’。如彼无上正遍知来，所以称为如来。如八道（Astangika-marga，八正道）来，所以称为如来。以有般若波罗蜜（Prajnaparamita，般若波罗蜜多）足和方便足来，所以称为如来。或者名为如去（Tathagata）。说到如去，或者以‘如’来说，所以称为如去。又如去是指，去了不再来，所以称为如去。 以什么意义被称为法轮（Dharmacakra，佛法之轮）呢？现在解释这个意义。法体是轮，所以称为法轮。譬如世间的铜体是瓶，所以称为铜瓶；木体为轮，所以称为木轮。这里也是这样，法体为轮，所以称为法轮，这样示现。什么是法呢？就是三十七菩提分法（Saptatrimsad-bodhipaksika-dharma，三十七道品）。此法是轮，所以称为
English
English version: World Honored One, if there are such difficulties in other places as well, then it would be endless. There are other meanings, such as those shown in the Bodhi-citta-upadesha (Instruction on the Mind of Enlightenment). For what reason is one called Tathagata (Thus Come One, an epithet of the Buddha)? That meaning will now be explained. Because of coming as it truly is, it is called Tathagata. What dharma (law, teaching) is called 'Thus'? Nirvana (liberation) is called 'Thus'. Sentient beings and dharmas, these two are not like Nirvana. As the World Honored One said, 'Monks! The first noble truth (Arya-satya, the first of the Four Noble Truths), the non-illusory dharma, is called Nirvana.' Because of knowing, it is called 'Come'. The realm of different sounds, the realm of knowing words, as people say, this person has come to be born. What meaning does this clarify? This clarifies the completeness of wisdom. The meaning of 'Come' is like this. Nirvana is called 'Thus', knowing and understanding is called 'Come', rightly enlightened Nirvana, therefore it is called Tathagata. Also, emptiness (Sunyata), signlessness (Animitta), wishlessness (Apranihita) are called 'Thus', like all those practices, therefore it is called Tathagata. Also, the Four Noble Truths (catvāri āryasatyāni) are called 'Thus', not seen by others, like all those practices, therefore it is called Tathagata. Furthermore, all such Buddha-dharmas are called 'Thus', he comes here, therefore it is called Tathagata. Furthermore, 'Thus' refers to the Six Perfections (sat paramita): giving (Dana), morality (Sila), patience (Ksanti), effort (Virya), meditation (Dhyana), wisdom (Prajna), rightly enlightened, therefore it is called Tathagata. Truly abandoning, peaceful wisdom abiding is 'Thus', like that unsurpassed, perfectly enlightened one comes, therefore it is called Tathagata. All such Bodhisattva (enlightenment being) grounds (Bhumi, stages of practice): Joyful (Pramudita, first ground), stainless (Vimala, second ground), luminous (Prabhakari, third ground), blazing (Arcismati, fourth ground), difficult to conquer (Sudurjaya, fifth ground), manifest (Abhimukhi, sixth ground), far-reaching (Duramgama, seventh ground), immovable (Acala, eighth ground), good wisdom (Sadhumati, ninth ground), dharma cloud (Dharmamegha, tenth ground), these ten are called 'Thus'. Like that unsurpassed, perfectly enlightened one comes, therefore it is called Tathagata. Like coming by the Eightfold Path (Astangika-marga), therefore it is called Tathagata. Because of having the perfection of wisdom (Prajnaparamita) and the perfection of skillful means, therefore it is called Tathagata. Or it is called Thus Gone (Tathagata). Speaking of Thus Gone, or speaking of 'Thus', therefore it is called Thus Gone. Also, Thus Gone means, gone and not returning, therefore it is called Thus Gone. For what reason is it called the Dharma Wheel (Dharmacakra)? That meaning will now be explained. The essence of dharma is a wheel, therefore it is called the Dharma Wheel. For example, in the world, the essence of copper is a vase, therefore it is called a copper vase; the essence of wood is a wheel, therefore it is called a wooden wheel. It is also like this, the essence of dharma is a wheel, therefore it is called the Dharma Wheel, thus it is shown. What is dharma? It is the thirty-seven factors of enlightenment (Saptatrimsad-bodhipaksika-dharma). This dharma is a wheel, therefore it is called --------------------------------------------------------------------------------
Chinese
法轮。又一切法自体觉义是法轮义。又一切法胜庄严义、又取舍义，如是等义名为法轮。舍何等物？谓舍有为。取何者物？谓取涅槃。又能破坏一切烦恼，是故名轮，如时运轮；法王治轮，如轮王轮；一切世间光明照轮，如星宿轮。又说法轮不断常轮，二边不定。又不生轮，如因缘生。又不二轮，如眼与色，乃至意法不二应知。不可得轮，以三世法不可得故。又复空轮，离诸见故。又无相轮，观一切相离诸相故。又无愿轮，离三界故。一切分别不别异轮，以一切法不分别故。 世尊复于阿那婆达多龙王修多罗中告龙王言“贤面龙王！又法轮者，实不坏行，如是名轮，三世等故。无自体轮，以离有无二种见故。又复离轮，身无染故。又不着轮，以离心意意识等故。无处所轮，以舍一切有行生故。又复实轮，大实见故。又复谛轮，正修不坏故。又不尽轮，示不尽故。又法界轮，以一切法皆悉行故。又实际轮，以前后际非际轮故。又如如轮，诸法自体无自体故。已无为轮，一切疑虑观察定故。又复常轮，圣性集故。又复空轮，不见内外一切物故。又无相轮，以一切相不分别故。又无愿轮，以一切法不攀缘故。又无为轮，一切言语所说皆空，不可说故”。如是世尊所说法轮，此等皆是法论之义。 又复世尊几转几 现代汉语译本 法轮（Dharmachakra）。一切法的自体觉悟之义，是法轮的含义。一切法殊胜庄严之义，以及取舍之义，这些都可称为法轮。舍弃什么？舍弃有为法。取什么？取涅槃。它能摧毁一切烦恼，所以称为轮，如同时序运转的轮子；法王治理的轮子，如转轮王的轮子；照亮一切世间的光明之轮，如星宿之轮。又说法轮是不断运转的常轮，不落于二边。是不生之轮，如因缘所生。是不二之轮，如眼与色，乃至意与法，应知是不二的。是不可得之轮，因为三世之法不可得。又是空轮，远离各种见解的缘故。又是无相轮，观察一切相而远离诸相的缘故。又是无愿轮，远离三界的缘故。一切分别不异之轮，因为一切法不分别的缘故。 世尊又在阿那婆达多（Anavatapta）龙王修多罗（sutra）中告诉龙王说：‘贤面龙王！法轮，实际上是不坏的行，这样称为轮，与三世平等。是无自体之轮，因为它远离有和无两种见解。又是离轮，身体没有染污的缘故。又是不着轮，因为它远离心、意、意识等。是无处所之轮，因为它舍弃一切有行的生起。又是实轮，因为见到大实的缘故。又是谛轮，因为正确修行而不坏的缘故。又是不尽轮，因为它显示不尽的缘故。又是法界轮，因为一切法都运行的缘故。又是实际轮，因为前后际都不是际的缘故。又是如如轮，诸法自体没有自体的缘故。是已无为轮，一切疑虑观察都已定的缘故。又是常轮，圣性聚集的缘故。又是空轮，因为不见内外一切物的缘故。又是无相轮，因为一切相都不分别的缘故。又是无愿轮，因为一切法都不攀缘的缘故。又是无为轮，一切言语所说都是空，不可说的缘故’。像这样世尊所说的法轮，这些都是法论的含义。 世尊又转了几转？'
English
English version The Dharma wheel (Dharmachakra). The meaning of the self-awakening of all dharmas is the meaning of the Dharma wheel. The meaning of the supreme adornment of all dharmas, and the meaning of taking and relinquishing, these can be called the Dharma wheel. What is relinquished? That which is conditioned (samsara). What is taken? Nirvana. It can destroy all afflictions, therefore it is called a wheel, like the wheel of the seasons; the wheel governed by the Dharma King, like the wheel of a Chakravartin (universal monarch); the wheel of light illuminating all the world, like the wheel of constellations. Moreover, the Dharma wheel is a constantly turning wheel, not falling into either extreme. It is a wheel of non-arising, like that which arises from conditions. It is a wheel of non-duality, like the eye and form, and even mind and dharma, it should be known as non-dual. It is an unattainable wheel, because the dharmas of the three times are unattainable. It is also a wheel of emptiness, because it is free from various views. It is also a wheel of no-characteristic, because it observes all characteristics and is free from all characteristics. It is also a wheel of no-aspiration, because it is free from the three realms. All discriminations are not different wheels, because all dharmas are non-discriminating. The World Honored One further told the Dragon King in the Anavatapta (Anavatapta) Dragon King Sutra (sutra): 'Wise-faced Dragon King! The Dharma wheel is actually an indestructible practice, thus it is called a wheel, equal to the three times. It is a wheel of no-self, because it is free from the two views of existence and non-existence. It is also a wheel of detachment, because the body is free from defilement. It is also a wheel of non-attachment, because it is free from mind, thought, consciousness, etc. It is a wheel of no-location, because it abandons the arising of all conditioned actions. It is also a wheel of reality, because it sees the great reality. It is also a wheel of truth, because it cultivates correctly and is indestructible. It is also a wheel of non-exhaustion, because it shows non-exhaustion. It is also a wheel of the Dharma realm, because all dharmas operate. It is also a wheel of the ultimate reality, because the prior and posterior limits are not limits. It is also a wheel of suchness, because the self-nature of all dharmas has no self-nature. It is a wheel of non-action, because all doubts and observations are settled. It is also a wheel of permanence, because the holy nature is gathered. It is also a wheel of emptiness, because it does not see all things inside and outside. It is also a wheel of no-characteristic, because all characteristics are not discriminated. It is also a wheel of no-aspiration, because all dharmas are not clung to. It is also a wheel of non-action, because all words spoken are empty and cannot be spoken'. Like this, the Dharma wheel spoken by the World Honored One, these are all the meanings of the Dharma discourse. How many times did the World Honored One turn? --------------------------------------------------------------------------------
Chinese
行转法轮者，彼义今说。法轮三转，有十二行。此苦圣谛、此集圣谛、此灭圣谛、此苦灭道圣谛，此第一转。此苦圣谛应知、此苦集应断、此苦灭应证、此苦灭道应修，此第二转。此苦圣谛已知、此苦集已断、此苦灭已证、此苦灭道已修，此第三转。此说三转。如是苦智、集智、灭智、道智。如是苦谛有三转智，如是集谛、如是灭谛、如是道谛有三转智，彼如是说有十二行。何以故？如是异行于苦谛中有三转智，异行集谛、异行灭谛、异行道谛，皆三转智，此如是说有十二行。 所言苦者，谓之五阴，五阴苦相是名为苦。彼苦相空，通达此空，是名苦智圣谛。彼五阴因爱使见因，是名为集。若不分别不分别不取不触爱因见因，是名集智圣谛。若彼五阴毕竟尽灭，前际不来、后际不去、中际不得，是名为灭。彼如是知，是名灭智圣谛。若道得已，攀缘苦智、集智、灭智，彼平等相、彼不二智，是名苦灭道智圣谛。又复何故非少非多说彼圣谛？如是分别此则无穷。又复如是知四圣谛则得解脱，所谓知苦、苦因、苦灭后得方便。如是四圣谛，此如是义次第而说。又平等相何者？名圣谛不虚妄法，以不虚妄故名为谛。各各自相皆不虚妄，如是不虚妄法是平等相。又复胜相，何者胜相？苦逼迮相、集能生相、灭寂静相、道 现代汉语译本： 关于‘行转法轮’的意义，现在我来解说。法轮有三转，共有十二行。这（是）苦圣谛（Dukkha Satya，关于苦的真理）、这（是）集圣谛（Samudaya Satya，关于苦的起因的真理）、这（是）灭圣谛（Nirodha Satya，关于苦的止息的真理）、这（是）苦灭道圣谛（Magga Satya，关于通往苦的止息的道路的真理），这是第一转。这苦圣谛应当知晓、这苦集应当断除、这苦灭应当证得、这苦灭道应当修习，这是第二转。这苦圣谛已经知晓、这苦集已经断除、这苦灭已经证得、这苦灭道已经修习，这是第三转。以上所说的是三转。像这样，有苦智（Dukkha-jnana，对苦的智慧）、集智（Samudaya-jnana，对苦的起因的智慧）、灭智（Nirodha-jnana，对苦的止息的智慧）、道智（Magga-jnana，对通往苦的止息的道路的智慧）。像这样，苦谛有三转智，像这样，集谛、像这样，灭谛、像这样，道谛有三转智，因此说有十二行。为什么这样说呢？像这样，不同的行相在苦谛中有三转智，不同的行相在集谛、不同的行相在灭谛、不同的行相在道谛中，都有三转智，因此这样说有十二行。 所说的‘苦’，指的是五阴（Panca-khandha，构成个体存在的五种要素，即色、受、想、行、识），五阴的苦相就叫做‘苦’。那苦相是空的，通达这空性，就叫做苦智圣谛。那五阴的起因是爱欲和邪见，这就叫做‘集’。如果不分别、不执取、不接触爱欲和邪见，就叫做集智圣谛。如果那五阴彻底灭尽，前际（过去）不来、后际（未来）不去、中际（现在）不得，这就叫做‘灭’。像这样知晓，就叫做灭智圣谛。如果道路已经获得，攀缘苦智、集智、灭智，那平等之相、那不二之智，就叫做苦灭道智圣谛。又为什么不多不少地说这圣谛呢？像这样分别，那是无穷无尽的。又像这样知晓四圣谛就能得到解脱，也就是知晓苦、苦因、苦灭后得到方便。像这样是四圣谛，这是按照这样的意义次第而说的。又什么是平等之相呢？叫做圣谛是不虚妄的法，因为不虚妄所以叫做‘谛’（Satya，真理）。各自的自相都不虚妄，像这样不虚妄的法就是平等之相。又什么是殊胜之相呢？苦是逼迫之相、集是能生之相、灭是寂静之相、道