Chinese
生背先佛之遗教。均名大逆也。可弗慎诸 二出译人。 姚秦三藏法师鸠摩罗什译 姚秦即后秦。姓姚名兴。具云鸠摩罗什婆。此云童寿。以童子之年有寿者之智耳。其翻宣经论。宏功茂德。传文叙。之详矣。译者。周礼秋官司寇云。北方掌语之官曰译 ［补注］释名题下应有。出译人科旧无今补 三解文义(七)。初序分至七离种(云云)。无我分。依吾祖马鸣论文大科有七。初序分。二修习世间功德分。三成就出世间大人功德分。四显示毕竟甚深功德分。五显示入证决定分。六分别未入上上证为断疑分。七离种种自性清净无我分。然诸经文多明三分。初序分。二正宗。三流通。而序分有证信发起之殊。今经但有发起正宗。而无证信流通。例如般若心经。义归一揆。抑又今所述注。翻梵从华。发辞申义。则多录孤山疏文。若夫译摩诃衍此云大乘。则遵起信论旨。其或辩注悬科。引文托证。则略为改易。至于判教被机。复引祖训为其正教量耳。 初序分(六)。初法师成就毕竟功德。二开法门成就毕竟功德。三弟子成就毕竟功德。四大总相成就毕竟功德。五因果自相成就毕竟功德。六分别总相成就毕竟功德 初法师成就毕竟功德。 释迦牟尼佛 释迦此翻能仁姓也。牢尼此翻寂默。字也。故马鸣论 现代汉语译本 背离先前诸佛的遗教，都可称为大逆不道。能不谨慎吗？二、译者。 姚秦三藏法师鸠摩罗什（Kumārajīva）译。姚秦即后秦，姓姚名兴。鸠摩罗什婆（Kumārajīvabhāṣa）完整地说应为鸠摩罗什婆，意为童寿，指童年时便具有长寿者的智慧。他翻译宣讲经论，功德宏大，详细事迹记载在传记中。译者，周礼秋官司寇说，北方掌管语言的官员称为译。［补注］释名题下应有出译人科，旧本没有，现在补上。三、解释文义（七）。初、序分至七、离种种（云云），无我分。依照吾祖马鸣菩萨的论文大科分为七：初、序分；二、修习世间功德分；三、成就出世间大人功德分；四、显示毕竟甚深功德分；五、显示入证决定分；六、分别未入上上证为断疑分；七、离种种自性清净无我分。然而诸经文多阐明三分：初、序分；二、正宗分；三、流通分。而序分有证信发起的差别。此经只有发起正宗，而没有证信流通，例如《般若心经》。意义归于一致。而且现在所述的注释，从梵文翻译成华文，阐发文辞申明意义，则多记录孤山疏文。至于翻译摩诃衍（Mahāyāna），此云大乘，则遵循《起信论》的宗旨。如果辩论注释、悬设科条、引用文句作为佐证，则略作改动。至于判教适应根机，又引用祖训作为其正教的衡量标准。 初、序分（六）。初、法师成就毕竟功德；二、开法门成就毕竟功德；三、弟子成就毕竟功德；四、大总相成就毕竟功德；五、因果自相成就毕竟功德；六、分别总相成就毕竟功德。初、法师成就毕竟功德。 释迦牟尼佛（Śākyamuni Buddha）。释迦（Śākya）翻译为能仁，是姓。牟尼（muni）翻译为寂默，是字。所以马鸣菩萨的《论》中说
English
English version To turn one's back on the bequeathed teachings of the previous Buddhas is all called great rebellion. How can one not be cautious about this? Two, the translator. Translated by Tripiṭaka Master Kumārajīva (鸠摩罗什) of Yao Qin. Yao Qin is the Later Qin dynasty, with the surname Yao and given name Xing. Kumārajīvabhāṣa (鸠摩罗什婆), in full, should be Kumārajīvabhāṣa, meaning 'child-longevity,' referring to having the wisdom of a long-lived person in childhood. His translation and exposition of scriptures and treatises are of great merit and virtue, and the details are recorded in his biography. Translator, the Zhou Rituals, Autumn Official Sīkòu, says that the officials in the north who manage languages are called translators. [Annotation] Under the title of Explanation of Names, there should be a section on the appearance of the translator, which was missing in the old version and is now added. Three, Explanation of the Meaning of the Text (7). First, the Introductory Section to Seventh, Separating Various (etc.), No-Self Section. According to the great divisions in the treatises of our ancestor, Bodhisattva Aśvaghoṣa (马鸣), there are seven: First, the Introductory Section; Second, the Section on Cultivating Worldly Merits; Third, the Section on Accomplishing the Merits of a Great Person Beyond the World; Fourth, the Section on Revealing the Ultimately Profound Merits; Fifth, the Section on Revealing the Determination of Entering Realization; Sixth, the Section on Distinguishing Those Who Have Not Entered the Highest Realization to Resolve Doubts; Seventh, the Section on Separating Various Self-Nature Pure No-Self. However, most scriptures mainly elucidate three sections: First, the Introductory Section; Second, the Main Section; Third, the Circulation Section. And the Introductory Section has the differences of certifying faith and initiating. This scripture only has the initiation of the Main Section, and does not have the certification of faith and circulation, such as the Heart Sutra. The meanings converge to one. Moreover, the commentaries now presented, translated from Sanskrit to Chinese, expound the words and clarify the meanings, and mostly record the commentaries of Gushan. As for translating Mahāyāna (摩诃衍), which means Great Vehicle, it follows the principles of the Awakening of Faith. If debating commentaries, establishing categories, and citing passages as evidence, then slight modifications are made. As for judging teachings to suit the capacity of beings, it also cites the ancestral teachings as the measure of its correct teaching. First, the Introductory Section (6). First, the Dharma Master Accomplishes Ultimate Merits; Second, Opening the Dharma Gate Accomplishes Ultimate Merits; Third, the Disciples Accomplish Ultimate Merits; Fourth, the Great General Characteristics Accomplish Ultimate Merits; Fifth, the Self-Characteristics of Cause and Effect Accomplish Ultimate Merits; Sixth, Distinguishing the General Characteristics Accomplishes Ultimate Merits. First, the Dharma Master Accomplishes Ultimate Merits. Śākyamuni Buddha (释迦牟尼佛). Śākya (释迦) is translated as 'capable sage,' which is the surname. Muni (牟尼) is translated as 'silent,' which is the given name. Therefore, in Bodhisattva Aśvaghoṣa's treatise, --------------------------------------------------------------------------------
Chinese
云。能仁以家姓尊贵。即别相也。寂默以自体清净。即总相也。若总若别唯佛兼之。即十号之一也。然则能仁约事为别。寂默约理为总。佛该总别而理事融通。其唯大觉乎。是则以大觉为大法师矣 ［补注］问诸经结集俱云如是我闻。为断三疑。此何不尔。答首称释迦牟尼佛。佛不自称则非佛重起。一疑断。言释迦则非他方佛来。二疑断。言释迦则非阿难成佛。三疑断。盖变格而合常者也 二开法门成就毕竟功德。 初转法轮度阿若憍陈如 佛初成道于鹿野苑。三转四谛法轮。法即轨持。轮者如帝王轮。从喻得名。若约法说。圆摧障恼名转法轮。俱舍论亦名梵轮。如来大梵之所转故。大疏云。流演圆通名之为轮。自我之彼故名为转。陈如翻火器。姓也。阿若翻无知。名也。然四十二章经。为憍陈如等五人。一陈如。二頞陛。三跋提。四十力迦叶。五摩诃拘利。今但标上首以摄余四。然此法门成就。则初转法轮最后说法。后弟子成就则陈如跋陀。而圣智之巧隔句配义矣 三弟子成就毕竟功德。 最后说法度须跋陀罗 本论约白净法二种释之。此句则涅槃白净法。上句初转法轮则道场白净法。须跋陀罗此云好贤。或云善贤。外道名也。住鸠尸那城。年一百二十。闻佛涅槃。方往佛所。闻八圣道。心意开明。遂 现代汉语译本：云：‘能仁’（Śākyamuni，释迦牟尼的称号，意为能以仁慈之心利益众生者）以其家族姓氏的尊贵而著称，这是从差别相（lakṣaṇa，事物的个别特征）的角度来说的。‘寂默’（指佛的涅槃状态）以其自身本体的清净为特征，这是从总相（sāmānya-lakṣaṇa，事物普遍共有的特征）的角度来说的。无论是总相还是别相，只有佛陀才能兼具，这是佛陀十种称号（daśa-bala，佛陀的十种力量）之一的体现。因此，‘能仁’是从事相（kārya，事物的作用和现象）的角度来区分，而‘寂默’是从理体（tattva，事物的本质和真理）的角度来概括。佛陀涵盖总相和别相，事和理融会贯通，唯有大觉者才能做到。所以，可以称大觉者为大法师。 ［补注］有人问：为什么各部佛经结集时都说‘如是我闻’（evaṃ mayā śrutam，阿难记录佛经时的开头语，意为‘我是这样听说的’），为了断除听众的三种疑惑（对佛、法、僧的疑惑），而这里却没有呢？回答说：开头就称‘释迦牟尼佛’，佛陀不会自己称自己为佛，这样就避免了佛陀重新出现（从而产生疑惑）的第一种疑惑。说‘释迦’就表明不是其他世界的佛陀到来，断除了第二种疑惑。说‘释迦’就表明不是阿难（Ānanda，佛陀的十大弟子之一）成佛，断除了第三种疑惑。这是一种改变形式而符合常规的做法。 二、开启法门，成就究竟功德。 最初转法轮度化阿若憍陈如（Ājñāta Kauṇḍinya，五比丘之一，最初听闻佛陀说法的五位比丘之一）：佛陀最初在鹿野苑（Mrigadava，位于今印度北方邦萨尔纳特）成道，三转四谛法轮（catvāri-ārya-satyāni，佛教的基本教义，包括苦、集、灭、道）。‘法’就是轨持（dharma，佛法的原则和规范），‘轮’就像帝王的轮宝（cakra，象征着统治和力量），这是从比喻的角度得出的名称。如果从法义的角度来说，圆满摧毁障碍和烦恼就叫做‘转法轮’。《俱舍论》（Abhidharmakośa，一部重要的佛教论著）也称之为‘梵轮’，因为这是如来大梵天（Mahābrahmā，印度教的创造神，佛教中护法神之一）所转动的。大疏（可能是指《大般若经疏》）说：‘流布演化，圆融通达，名为轮。从自我到彼岸，名为转。’陈如翻译为‘火器’，是他的姓氏。阿若翻译为‘无知’，是他的名字。然而，《四十二章经》（一部早期的汉传佛教经典）记载为憍陈如等五人：一、陈如，二、頞陛（Aśvajit，五比丘之一），三、跋提（Bhaddiya，五比丘之一），四、十力迦叶（Daśabala Kāśyapa，五比丘之一），五、摩诃拘利（Mahānāma，五比丘之一）。现在只标出上首之人来涵盖其余四人。然而，这个法门成就，就是最初转法轮和最后说法。后来的弟子成就，就是陈如和跋陀。这是圣智的巧妙之处，隔句对应含义。 三、弟子成就，成就究竟功德。 最后说法度化须跋陀罗（Subhadra，佛陀的最后一位弟子）：本论（指《涅槃经》）从白净法（śukla-dharma，指善良、纯洁的法）两种角度来解释。这句经文指的是涅槃的白净法。上一句‘最初转法轮’指的是道场（bodhimaṇḍa，菩提树下的道场）的白净法。须跋陀罗翻译为‘好贤’，或者‘善贤’，是外道（tīrthika，指非佛教的修行者）的名字。他住在鸠尸那城（Kuśinagara，佛陀涅槃的地方），年龄一百二十岁。听到佛陀即将涅槃的消息，才前往佛陀住所。听闻八圣道（āryāṣṭāṅgamārga，佛教的八正道），心意开明，于是证悟。
English
English version: It is said: 'Śākyamuni' (the epithet of Śākyamuni Buddha, meaning 'one who can benefit sentient beings with compassion') is distinguished by the nobility of his family lineage, which is from the perspective of specific characteristics (lakṣaṇa, individual features of things). 'Silence' (referring to the state of Buddha's Nirvana) is characterized by the purity of its own essence, which is from the perspective of general characteristics (sāmānya-lakṣaṇa, common features shared by things). Whether it is general or specific characteristics, only the Buddha can possess both, which is a manifestation of one of the ten titles of the Buddha (daśa-bala, the ten powers of the Buddha). Therefore, 'Śākyamuni' is distinguished from the perspective of phenomena (kārya, the function and phenomena of things), while 'Silence' is summarized from the perspective of principle (tattva, the essence and truth of things). The Buddha encompasses both general and specific characteristics, and the phenomena and principles are integrated and interconnected, which only the Greatly Awakened One can achieve. Therefore, the Greatly Awakened One can be called the Great Dharma Master. [Supplementary Note] Someone asked: Why do all the sutras compiled say 'Thus have I heard' (evaṃ mayā śrutam, the opening words of Ānanda's recording of the sutras, meaning 'This is what I heard'), in order to dispel the three doubts (doubts about the Buddha, Dharma, and Sangha) of the listeners, but this one does not? The answer is: It begins by calling 'Śākyamuni Buddha'. The Buddha would not call himself Buddha, thus avoiding the first doubt of the Buddha reappearing (and causing doubt). Saying 'Śākyamuni' indicates that it is not a Buddha from another world who has come, dispelling the second doubt. Saying 'Śākyamuni' indicates that it is not Ānanda (one of the ten great disciples of the Buddha) who has become a Buddha, dispelling the third doubt. This is a way of changing the form to conform to the norm. Second, opening the Dharma gate, accomplishing ultimate merit. Initially turning the Dharma wheel to liberate Ājñāta Kauṇḍinya (one of the five bhikshus, one of the first five bhikshus to hear the Buddha's teachings): The Buddha initially attained enlightenment in Mrigadava (Deer Park, located in Sarnath, Uttar Pradesh, India), turning the Dharma wheel of the Four Noble Truths (catvāri-ārya-satyāni, the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path). 'Dharma' is the principle and norm (dharma, the principles and norms of the Buddha's teachings), and 'wheel' is like the wheel treasure (cakra, symbolizing dominion and power) of the emperor, which is a name derived from metaphor. If speaking from the perspective of the meaning of the Dharma, completely destroying obstacles and afflictions is called 'turning the Dharma wheel'. The Abhidharmakośa (an important Buddhist treatise) also calls it the 'Brahma wheel', because it is turned by the Tathagata Mahābrahmā (the Hindu god of creation, one of the Dharma protectors in Buddhism). The Great Commentary (possibly referring to the commentary on the Mahāprajñāpāramitā Sūtra) says: 'Flowing and evolving, perfectly integrated and unobstructed, is called the wheel. From self to the other shore, is called turning.' Chenru translates to 'fire weapon', which is his surname. Ājñāta translates to 'ignorant', which is his name. However, the Sutra of Forty-Two Chapters (an early Chinese Buddhist scripture) records it as Kauṇḍinya and five others: 1. Chenru, 2. Aśvajit (one of the five bhikshus), 3. Bhaddiya (one of the five bhikshus), 4. Daśabala Kāśyapa (one of the five bhikshus), 5. Mahānāma (one of the five bhikshus). Now only the leader is marked to encompass the remaining four. However, the accomplishment of this Dharma gate is the initial turning of the Dharma wheel and the final teaching. The later disciples who achieved enlightenment were Chenru and Bhadda. This is the subtlety of sacred wisdom, with corresponding meanings in alternating sentences. Third, the disciples achieve, accomplishing ultimate merit. Finally, teaching and liberating Subhadra (the last disciple of the Buddha): This treatise (referring to the Nirvana Sutra) explains it from the two perspectives of pure white Dharma (śukla-dharma, referring to good and pure Dharma). This sentence refers to the pure white Dharma of Nirvana. The previous sentence 'initially turning the Dharma wheel' refers to the pure white Dharma of the bodhimaṇḍa (the bodhimaṇḍa under the Bodhi tree). Subhadra translates to 'good virtuous', or 'virtuous good', which is the name of a Tirthika (referring to non-Buddhist practitioners). He lived in Kuśinagara (the place where the Buddha entered Nirvana), and was one hundred and twenty years old. Hearing the news that the Buddha was about to enter Nirvana, he went to the Buddha's residence. Hearing the Noble Eightfold Path (āryāṣṭāṅgamārga, the Buddhist Eightfold Path), his mind opened up, and he attained enlightenment. --------------------------------------------------------------------------------