English
English version: Now, I will explain the meaning of 'turning the wheel of Dharma'. The wheel of Dharma has three turnings, with twelve aspects in total. This is the Noble Truth of Suffering (Dukkha Satya, the truth of suffering), this is the Noble Truth of the Origin of Suffering (Samudaya Satya, the truth of the cause of suffering), this is the Noble Truth of the Cessation of Suffering (Nirodha Satya, the truth of the cessation of suffering), this is the Noble Truth of the Path to the Cessation of Suffering (Magga Satya, the truth of the path to the cessation of suffering), this is the first turning. This Noble Truth of Suffering should be known, this Origin of Suffering should be abandoned, this Cessation of Suffering should be realized, this Path to the Cessation of Suffering should be cultivated, this is the second turning. This Noble Truth of Suffering has been known, this Origin of Suffering has been abandoned, this Cessation of Suffering has been realized, this Path to the Cessation of Suffering has been cultivated, this is the third turning. The above is the explanation of the three turnings. Thus, there is the Wisdom of Suffering (Dukkha-jnana, wisdom of suffering), the Wisdom of Origin (Samudaya-jnana, wisdom of the origin of suffering), the Wisdom of Cessation (Nirodha-jnana, wisdom of the cessation of suffering), the Wisdom of the Path (Magga-jnana, wisdom of the path to the cessation of suffering). Thus, the Truth of Suffering has three turnings of wisdom, thus, the Truth of Origin, thus, the Truth of Cessation, thus, the Truth of the Path has three turnings of wisdom, therefore it is said there are twelve aspects. Why is this so? Thus, different aspects in the Truth of Suffering have three turnings of wisdom, different aspects in the Truth of Origin, different aspects in the Truth of Cessation, different aspects in the Truth of the Path, all have three turnings of wisdom, therefore it is said there are twelve aspects. What is called 'suffering' refers to the five aggregates (Panca-khandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), the aspect of suffering of the five aggregates is called 'suffering'. That aspect of suffering is empty, understanding this emptiness is called the Noble Truth of the Wisdom of Suffering. The cause of those five aggregates is craving and wrong views, this is called 'origin'. If one does not discriminate, does not grasp, does not touch craving and wrong views, this is called the Noble Truth of the Wisdom of Origin. If those five aggregates are completely extinguished, the past does not come, the future does not go, the present is not obtained, this is called 'cessation'. Knowing it thus is called the Noble Truth of the Wisdom of Cessation. If the path has been attained, clinging to the Wisdom of Suffering, the Wisdom of Origin, the Wisdom of Cessation, that aspect of equality, that non-dual wisdom, is called the Noble Truth of the Wisdom of the Path to the Cessation of Suffering. Furthermore, why are these Noble Truths spoken of neither too little nor too much? Discriminating like this is endless. Furthermore, knowing the Four Noble Truths like this, one can attain liberation, that is, knowing suffering, the cause of suffering, the cessation of suffering, and then obtaining the means. Thus are the Four Noble Truths, this is explained in this order of meaning. Furthermore, what is the aspect of equality? It is called the Noble Truth, the non-deceptive Dharma, because it is non-deceptive it is called 'Truth' (Satya, truth). Each of their own characteristics is not deceptive, thus the non-deceptive Dharma is the aspect of equality. Furthermore, what is the superior aspect? Suffering is the aspect of oppression, origin is the aspect of generation, cessation is the aspect of tranquility, the path is the aspect of --------------------------------------------------------------------------------
Chinese
者出相。又十二行若逆若顺，有十二分因缘生转。又复广普修多罗说正分别、能分别，不善观察生于无明，非有生法，如是乃至大苦聚集。彼有及灭，如是法轮十二行转。居邻若知，三宝具足。 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。如是次第，彼义今释。彼真谛说、此世谛说。又此时说；又此为治信受故说；此义已说是故今说。又复此为初业菩萨故如是说，得大地人如是不诤。 若众生法皆不可得，然则世尊何所住持而转法轮？彼义今释。佛以大悲，不取众生亦不取法，而常住持众生及法已转法轮。又复世尊于龙王问修多罗说“如虚空转，名法轮转”。又复此是世尊方便，诸法无名以名字说。是故偈言： 一切法无名， 设名以名法。 世尊法尔不取众生，而治众生为之说法。虽不取法，而常广说一切诸法。又复般若波罗蜜经、无垢名称修多罗说“为知真谛，故说世谛，如是无过”。 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？彼义今释。世尊往昔已于彼处六十千亿那由他会广行布施，又于彼处已曾供养六十千亿那由他佛，又于彼处已有九十一亿千佛转于 现代汉语译本： “者出相（现象的显现）。”又有十二行，无论是逆行还是顺行，都有十二分因缘（十二因缘，佛教关于生命轮回的理论）的生起和流转。而且，广普修多罗（广泛而普遍的经文）中说，正确地分别、能够分别，不善的观察会产生无明（无知），没有生法，这样乃至大苦聚集。它们的存在和灭亡，就像法轮（佛法的象征）的十二行流转。居邻若（智者）知道，三宝（佛、法、僧）就完备了。 世尊（佛陀）在这里说流转，为什么如来（佛陀的称号）不说一切法不转不回的法门，而应该知道，毕竟不起呢？这样的次第，现在解释这个意义。那是真谛（终极真理）的说法，这是世谛（世俗真理）的说法。又有时是这样说；又这是为了治理信受而说；这个意义已经说了，所以现在再说。又这是为了初业菩萨（刚开始修行的菩萨）才这样说，得到大地的人就不会争论。 如果众生法都不可得，那么世尊凭借什么来住持而转法轮呢？现在解释这个意义。佛以大悲心，不执取众生，也不执取法，而常住持众生和法，已经转了法轮。而且，世尊在龙王问修多罗（龙王提问的经文）中说：“像虚空转动一样，叫做法轮转。”而且，这是世尊的方便，诸法没有名字，用名字来说。所以偈语说： ‘一切法无名， 设名以名法。’ 世尊的法则是，不执取众生，而治理众生，为他们说法。虽然不执取法，而常常广泛地说一切诸法。而且，般若波罗蜜经（般若智慧的经典）、无垢名称修多罗（无垢名称经）中说：‘为了知道真谛，所以说世谛，这样就没有过失。’ 而且，世尊因为什么缘故，舍弃那宽广博大、用种种胜妙华树装饰、无量胜人聚集的地方，而在波罗奈（地名）少人聚集的地方，在波吒离树影荫下的鹿苑（地名）之中而转法轮呢？现在解释这个意义。世尊往昔已在那里六十千亿那由他（极大的数字单位）的集会上广行布施，又在那里已经供养了六十千亿那由他佛，又在那里已经有九十一亿千佛转了法轮。
English
English version: '者出相 (zhě chū xiàng, the manifestation of phenomena).' Furthermore, whether in reverse or forward order, the twelve links of dependent origination (十二分因缘, shí èr fēn yīn yuán, the twelve links of dependent origination, the Buddhist theory of the cycle of life and death) arise and revolve. Moreover, the extensive and universal Sutras (广普修多罗, guǎng pǔ xiū duō luó, widely spread sutras) state that correct discrimination and the ability to discriminate, along with unwise observation, give rise to ignorance (无明, wú míng), without the arising of phenomena, thus accumulating great suffering. Their existence and cessation are like the twelve-spoked turning of the Dharma wheel (法轮, fǎ lún, the symbol of Buddhist teachings). When a wise neighbor (居邻若, jū lín rě) knows this, the Three Jewels (三宝, sān bǎo, Buddha, Dharma, Sangha) are complete. Why does the World Honored One (世尊, shì zūn, the Buddha) speak of turning here, when the Tathagata (如来, rú lái, an epithet of the Buddha) does not speak of the Dharma gate of all phenomena neither turning nor returning, and should be known as ultimately not arising? This order, now explains this meaning. That is the teaching of ultimate truth (真谛, zhēn dì), this is the teaching of conventional truth (世谛, shì dì). Also, it is sometimes said this way; also, this is said to govern faith and acceptance; this meaning has already been said, so it is said again now. Moreover, this is said in this way for the sake of Bodhisattvas (菩萨, pú sà) who are beginners, and those who have attained the earth will not argue in this way. If all phenomena of sentient beings are unattainable, then what does the World Honored One rely on to uphold and turn the Dharma wheel? Now explain this meaning. The Buddha, with great compassion, does not grasp sentient beings, nor does he grasp phenomena, but constantly upholds sentient beings and phenomena, and has already turned the Dharma wheel. Moreover, the World Honored One says in the Sutra of the Dragon King's Questions (龙王问修多罗, lóng wáng wèn xiū duō luó, the sutra where the Dragon King asks questions): 'Like the turning of space, it is called the turning of the Dharma wheel.' Moreover, this is the World Honored One's expedient means; phenomena have no names, but are spoken of with names. Therefore, the verse says: 'All phenomena are nameless, Names are provisionally assigned to name phenomena.' The World Honored One's Dharma is such that he does not grasp sentient beings, but governs sentient beings and teaches them the Dharma. Although he does not grasp phenomena, he constantly and extensively speaks of all phenomena. Moreover, the Prajnaparamita Sutra (般若波罗蜜经, bō rě bō luó mì jīng, the Perfection of Wisdom Sutra) and the Vimalakirti Sutra (无垢名称修多罗, wú gòu míng chēng xiū duō luó, the Vimalakirti Sutra) say: 'To know the ultimate truth, conventional truth is spoken, and thus there is no fault.' Moreover, for what reason did the World Honored One abandon that broad and vast place adorned with various excellent flower trees, where countless superior people gathered, and turn the Dharma wheel in the Deer Park (鹿苑, lù yuàn) under the shade of the Pataliputra tree in Varanasi (波罗奈, bō luó nài), a place with few people? Now explain this meaning. In the past, the World Honored One had already extensively practiced giving in sixty thousand kotis of nayutas (六十千亿那由他, liù shí qiān yì nà yóu tā, extremely large numerical units) of assemblies in that place, and had already made offerings to sixty thousand kotis of nayutas of Buddhas in that place, and ninety-one billion thousand Buddhas had already turned the Dharma wheel in that place. --------------------------------------------------------------------------------
Chinese
法轮，彼处常饶寂静仙人。有如是等诸大功德，是故世尊在于彼处而转法轮。此义已释，今复更说。又《广普经》有偈说言： “我六十千亿， 那由他会施， 供六十千亿， 那由他诸佛。 波罗奈处胜， 有胜旧仙人， 第一天龙等， 常赞说法处。 九十一亿前， 我忆无上胜， 于此妙林中， 转无上法轮。 此有那由他， 寂静胜仙人， 常在鹿苑中， 故名仙人处。 如是胜林中， 转无上法轮。” 如是已转，又为法人如是已转。 又复世尊何处初坐而转法轮？彼义今释。世尊坐彼大圆殿处，无量清净妙色珍宝 庄严师子座上而转法轮。此何处说？《广普经》中如是说言“诸比丘！有诸地天知波罗奈欲转法轮有大饶益，置大圆殿种种庄严广博严丽，其殿纵广七百由旬。虚空诸天以盖幢幡而为庄严。于上空中欲界天子，八十四千师子之座奉施如来。施如来已，一一请言：唯愿如来坐我此座而转法轮！一一天子各见世尊坐其所施师子座上而转法轮。世尊如是满足一切诸天子意”。 又复世尊转法轮时，几许众生舍恶行善？彼义今释。憍陈如等有五比丘，复有诸天六十亿数，复色界天八十亿数，复有八十四千亿人。此何处说？彼《广普经》有 现代汉语译本 法轮（Dharma wheel），那里常常聚集着寂静的仙人。因为有如此众多的大功德，所以世尊（Bhagavan）才会在那里转法轮（turning the Dharma wheel）。这个意义已经解释过了，现在再进一步说明。另外，《广普经》（extensive scripture）中有偈颂说： ‘我以六十千亿那由他（nayuta，极大数）的集会布施，供养六十千亿那由他的诸佛。波罗奈（Varanasi）这个地方殊胜，有殊胜的古仙人，第一等的天龙（Naga）等等，常常赞叹说法之处。 在九十一亿劫之前，我忆念起无上殊胜的佛，在这美妙的树林中，转动无上的法轮。这里有那由他的寂静殊胜的仙人，常常在鹿苑（Mrigadava）中，所以叫做仙人处。 像这样殊胜的树林中，转动无上的法轮。’ 像这样已经转动法轮，又为了信法的人们像这样已经转动法轮。 再者，世尊（Bhagavan）在什么地方最初坐下而转法轮呢？这个意义现在解释。世尊坐在那个大圆殿处，在用无量清净美妙的珍宝庄严的狮子座上而转法轮。这是在哪里说的呢？《广普经》中这样说：‘诸位比丘！有诸地天（earthly deities）知道在波罗奈（Varanasi）想要转法轮有很大的利益，设置了用种种庄严广博华丽的大圆殿，那殿的纵横有七百由旬（yojana，古印度长度单位）。虚空中的诸天用宝盖、幢幡来作为庄严。在上空中，欲界（Kamadhatu）的天子，用八十四千个狮子座奉献给如来（Tathagata）。奉献给如来之后，一一请求说：唯愿如来坐在我的这个座位上而转法轮！每一位天子都看到世尊坐在他们所奉献的狮子座上而转法轮。世尊像这样满足了一切诸天子的心意’。 再者，世尊转法轮的时候，有多少众生舍弃恶行而行善呢？这个意义现在解释。憍陈如（Kaundinya）等有五位比丘，还有诸天六十亿，还有**天八十亿，还有八十四千亿人。这是在哪里说的呢？在那部《广普经》中有。