English
English version Two lines praising the Buddha's mind, etc. In the first section, the first three lines praise the declaration that conventional truth (世谛, shìdì) does not contradict the ultimate truth (第一义谛, dìyī yìdì), and the following two verses praise the declaration that the ultimate truth does not contradict the conventional truth. In the first part, the first line explains that the teaching benefits others, the middle line explains that the teaching is in accordance with the Dharma, and the last line uses a reiterative sentence to conclude the reverence. In the first line, 'The Dharma King's (法王, fǎwáng) Dharma power (法力, fǎlì) raises all beings' praises the Buddha's teaching merits as surpassing ordinary people. The Buddha's merits are superior and unconstrained in all Dharmas, so he is called the Dharma King. Understanding the Dharma and having surplus power is called Dharma power. This merit surpasses ordinary people, and is called raising all beings. 'Always giving Dharma wealth (法财, fǎcái) to all' explains the ability to benefit beings. The Dharma can nourish and moisten, and is called Dharma wealth. Constantly giving Dharma wealth means constantly teaching the Dharma. Saying 'giving to all' means being able to broadly benefit all beings. In the second line, 'Being able to skillfully distinguish the characteristics of all Dharmas' skillfully declares the conventional truth. 'Remaining unmoved in the ultimate meaning' does not contradict the true meaning (真谛, zhēndì). In the third line, 'Because of being unconstrained in all Dharmas' echoes 'The Dharma King's Dharma power' in the first line. Unconstrained is still the meaning of 'King'. 'Therefore, bowing to this Dharma King' is used to conclude the reverence. In the following two lines, it explains that declaring the true meaning does not contradict the conventional truth. The first line says that the true meaning does not contradict having karmic consequences, and the second line says that the true meaning does not contradict having causes and conditions. 'Declaring that the Dharma is neither existent nor non-existent' is being able to declare the true meaning. This explains that the emptiness of Dharma is the true meaning. The true meaning is apart from phenomena and also apart from self-nature, so it is said to be 'not existent', but it has a real essence, so it is said to be 'not non-existent'. As the *Bodhisattvabhumi Sutra* says. Also, the true meaning is existence and non-existence in relative terms. In terms of reality, it eliminates relativity, so it is said to be 'neither existent nor non-existent'. 'Because of causes and conditions, all Dharmas arise' does not contradict the conventional truth. In terms of the true meaning, although it is said to be neither existent nor non-existent, it follows the conventional, and constantly declares that results are obtained from causes, so it is said that 'because of causes and conditions, all Dharmas arise'. That is, with good and bad causes and conditions, suffering and happiness arise. 'No self, no creator, and no receiver' is being able to declare the true meaning. This explains that the emptiness of beings is the true meaning. In the true meaning, there is no self or person that can be obtained, called no self (无我, wúwǒ). Because of no self, no one creates the cause, called no creator (无造, wúzào). No one receives the result, called no receiver (无受, wúshòu). 'Good and bad karmas are also not lost' Although there is no self in the true meaning, in the conventional truth, there is always the force of karma pulling the results, so it is said to be 'not lost'. From below, the second part praises the Buddha's ability to transform. First, praise separately, and finally conclude the reverence with bowing to the Dharma sea (法海, fǎhǎi). --------------------------------------------------------------------------------
Chinese
。前中初先叹其化。始以斯妙法济群生下叹其化。终又复前叹小乘法化。后则叹其大乘法化。复就前中初先别叹三宝。于下总以结之。别中初明佛宝现世。始在佛树力降魔者。成佛方便佛依树成。所依之树或名佛树。或称道树。或复说之为菩提树。树下成佛名为佛树。树下得道说为道树。树下证得菩提之果。是故亦名为菩提树。将成托此故云始在。魔于尔时恐佛道成而来恼乱。菩萨即入胜意慈定。神力伏魔名力降魔。又以慈力令魔摧伏名力降魔。得甘露灭觉道成者。正明成佛。得甘露灭明证灭谛。世间甘露能除燋渴。灭谛涅槃能除渴爱。是故约喻名甘露灭。随化现证故名为得。言觉道成明得道谛。觉者是佛。道是菩提。克就云成前得。此成言左右耳。次明法宝。法中有二。一摧邪法。二三转下明化正法。摧耶邪中以无心意无受行者。自无所著以谓由也。由无心意无受行等。便能灭配能说为异言。无心意无妄心体。此言略少。若具应言无心意识。心意识等有何差别。依如毗昙。就一事识随义以分。义别五门。所谓名义业世施设。名者名心名意名识。义者集起是其心义。思量是意。别知是识。业者远知名之为心。知未来法说之为远。从来未起与身俱故。前知是意知过去法。续知是识知现在法。此乃约对三世境界以别其业。 世者。约就三世心体以别三种。未来说心。过去说意。现在说识。言施设者。界施设心。谓七心界。入施设意。所谓意入。阴施设识。若依慢伽七识名心。集起本故。意识名意。司诸尘故。五识名识。了现境故。今依后门识之。一字偈迮不论证实除舍。是以言无无受行者无妄心用。谓无受果行因心也。亦可。初言无心意者。无识阴也。言无受者。无受阴也。言无行者。无行阴也。略不说想。以偈迮故。此句明其自无所著。而悉摧伏诸外道者。能破邪执伏外之相。广如经说。下明化正。三转法轮正明所说。此名四谛以为法轮。从喻名之。如转轮王所有轮宝能能摧刚强转下众生上升虚空。四谛如是能摧众生恶不善法转下众生上入圣道。故说为轮。圣说授人目之为转。转别有三。一示相转。如说三苦及八苦等是其苦谛。业烦恼等是其集谛。苦集尽处名为灭谛。戒定惠等是其道谛。如是一切。二者劝转。苦汝当知。集汝当断。灭汝当证。道汝当修。三者证转。苦我已知。集我已断。灭我已证。道我已修。三转如是。初转何处。波罗榛国仙人鹿苑。本为谁转。憍陈如等。于大千者出其说处。于大千界百亿阎浮同时转也。其轮本来常清净者。叹其所说不同情取故言常净。问曰。灭道常净可尔。苦集染法云何言净。观此破染能净名净 现代汉语译本 ‘世’（Śasvatavāda）是指根据过去、现在、未来这三世的心体来区分三种状态：未来称为‘心’（citta），过去称为‘意’（manas），现在称为‘识’（vijñāna）。 关于施设（Prajñapti），‘界施设’（dhātu-prajñapti）指‘心’，即七心界（seven dhātus of consciousness）；‘入施设’（āyatana-prajñapti）指‘意’，即意入（mind-door）；‘阴施设’（skandha-prajñapti）指‘识’。如果按照慢伽（Māṅga）的说法，七识被称为‘心’，因为它们是集起之根本；意识（mano-vijñāna）被称为‘意’，因为它掌管各种尘境；五识（pañca-vijñāna）被称为‘识’，因为它们了别现在的境界。 现在依照后一种说法来解释‘识’。一字偈（ekākṣara-gāthā）简略而不论证真实，只是为了去除舍弃。因此说‘无无受行者’，是没有虚妄的心用，即没有感受果报和行为造因的心。也可以理解为，最初说的‘无心意’，是没有识阴（vijñāna-skandha）；说的‘无受’，是没有受阴（vedanā-skandha）；说的‘无行’，是没有行阴（saṃskāra-skandha）。省略不说想阴（saṃjñā-skandha），是因为偈颂简略的缘故。这句表明自身没有执著，而能够摧伏所有外道，能够破除邪见，降伏外道。 下面说明教化正法。三转法轮（tri-parivarta-cakra）正是为了阐明所说的内容。这被称为四谛法轮（Four Noble Truths as Dharma Wheel），从比喻得名。如同转轮王（cakravartin）所拥有的轮宝，能够摧毁刚强，使下方的众生上升到虚空。四谛也是如此，能够摧毁众生的恶不善法，使下方的众生上升进入圣道，所以称为‘轮’。圣人宣说并授予他人，称之为‘转’。‘转’有三种：一是示相转（lakṣaṇa-parivarta），例如说三苦（three kinds of suffering）和八苦（eight kinds of suffering）等是苦谛（duḥkha-satya），业（karma）和烦恼（kleśa）等是集谛（samudaya-satya），苦集灭尽之处名为灭谛（nirodha-satya），戒（śīla）、定（samādhi）、慧（prajñā）等是道谛（mārga-satya），一切都是如此。二是劝转（upadeśa-parivarta），即‘苦，你应当知道；集，你应当断除；灭，你应当证得；道，你应当修习’。三是证转（sākṣātkriya-parivarta），即‘苦，我已经知道；集，我已经断除；灭，我已经证得；道，我已经修习’。三转就是这样。 最初在何处转法轮？在波罗奈国（Varanasi）仙人鹿苑（Sarnath）。本来是为谁转法轮？为憍陈如（Kauṇḍinya）等人。在大千世界（mahāsāhasra-lokadhātu）中宣说之处，在大千世界百亿阎浮提（Jambudvīpa）同时转法轮。法轮本来常清净，赞叹其所说不同于情欲的执取，所以说常净。问：灭谛和道谛常净还可以理解，苦谛和集谛是染污之法，为什么说净？观察此法能够破除染污，因此称为净。
English
English version 'Śasvatavāda' (Eternalism) refers to distinguishing three states based on the mind-essence of the three times: past, present, and future. The future is called 'citta' (mind), the past is called 'manas' (intellect), and the present is called 'vijñāna' (consciousness). Regarding Prajñapti (designation), 'dhātu-prajñapti' (element-designation) refers to 'citta', which is the seven dhātus of consciousness; 'āyatana-prajñapti' (sense-base designation) refers to 'manas', which is the mind-door; 'skandha-prajñapti' (aggregate-designation) refers to 'vijñāna'. According to Māṅga, the seven consciousnesses are called 'citta' because they are the root of accumulation; mano-vijñāna (mind-consciousness) is called 'manas' because it governs various sense objects; pañca-vijñāna (five consciousnesses) are called 'vijñāna' because they discern present states. Now, we explain 'vijñāna' according to the latter explanation. The ekākṣara-gāthā (single-syllable verse) is brief and does not discuss verification, but only aims to remove abandonment. Therefore, it says 'no non-receiver of actions', meaning there is no false mental activity, that is, no mind that experiences retribution and performs actions that create causes. It can also be understood as, the initial 'no mind' means there is no vijñāna-skandha (aggregate of consciousness); 'no receiver' means there is no vedanā-skandha (aggregate of feeling); 'no actions' means there is no saṃskāra-skandha (aggregate of mental formations). The saṃjñā-skandha (aggregate of perception) is omitted because the verse is brief. This sentence indicates that one is free from attachment and can subdue all heretics, able to refute wrong views and subjugate external paths. Below explains the teaching of the correct Dharma. The tri-parivarta-cakra (three turnings of the Dharma wheel) precisely clarifies what is being said. This is called the Four Noble Truths as Dharma Wheel, named from a metaphor. Just as the wheel-jewel possessed by a cakravartin (wheel-turning king) can destroy the strong and raise beings from below to the sky, the Four Noble Truths are also like this, able to destroy beings' evil and unwholesome dharmas, and raise beings from below to enter the holy path, so it is called 'wheel'. The sage proclaims and bestows it to others, calling it 'turning'. There are three kinds of 'turning': first, lakṣaṇa-parivarta (aspect-turning), such as saying the three kinds of suffering and eight kinds of suffering are duḥkha-satya (truth of suffering), karma and kleśa (afflictions) are samudaya-satya (truth of the origin of suffering), the place where suffering and its origin cease is called nirodha-satya (truth of cessation of suffering), and śīla (morality), samādhi (concentration), and prajñā (wisdom) are mārga-satya (truth of the path to the cessation of suffering), and so on. Second, upadeśa-parivarta (exhortation-turning), that is, 'Suffering, you should know; origin, you should abandon; cessation, you should realize; path, you should cultivate'. Third, sākṣātkriya-parivarta (realization-turning), that is, 'Suffering, I have known; origin, I have abandoned; cessation, I have realized; path, I have cultivated'. The three turnings are like this. Where was the Dharma wheel first turned? In Sarnath (Deer Park) in Varanasi. Who was the Dharma wheel originally turned for? For Kauṇḍinya and others. The place of proclamation in the mahāsāhasra-lokadhātu (great thousandfold world), the Dharma wheel was turned simultaneously in a hundred billion Jambudvīpa (rose-apple lands) in the great thousandfold world. The Dharma wheel is originally always pure, praising that what is said is different from the attachment to desires, so it is said to be always pure. Question: It is understandable that nirodha-satya and mārga-satya are always pure, but duḥkha-satya and samudaya-satya are defiled dharmas, why are they said to be pure? Observing that this Dharma can destroy defilement, therefore it is called pure. --------------------------------------------------------------------------------