巴英中對照-課誦之二

From around the galaxies may the devas come here.

May they listen to the True Dhamma of the King of Sages,

Leading to heaven & emancipation.

願宇宙間諸天來此，

願他們聆聽牟尼王[聖賢之王]，

那趨向天界與解脫的真法。

Those in the heavens of sensuality & form,

On peaks & mountain precipices, in palaces floating in the sky,

In islands, countries, & towns,

In groves of trees & thickets, around homesites & fields.

欲界與色界天，

山巔、斷崖、天宮，

洲渚、鄉間、城鎮，

樹叢之中、村野周圍的天眾

And the earth-devas, spirits, heavenly minstrels, & nagas

In water, on land, in badlands, & nearby:

May they come & listen with approval

As I recite the word of the excellent sage.

還有那地居神，

水陸荒郊的夜叉、乾闥婆、龍族，

在我持誦殊勝牟尼之經時，

願他們前來聆聽、讚嘆。

This is the time to listen to the Dhamma, Venerable Sirs.

This is the time to listen to the Dhamma, Venerable Sirs.

This is the time to listen to the Dhamma, Venerable Sirs.

尊者們，這是聞法時刻。

尊者們，這是聞法時刻。

尊者們，這是聞法時刻。

(LEADER):

Now let us chant the preliminary passage in homage to the Awakened One, the Blessed One:

（領誦）現在，讓我們持誦禮敬覺者、薄伽梵的初誦文。

(ALL):

[Namo tassa] bhagavato arahato sammā-sambuddhassa. (Three times.)

Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One.

(全體) 禮敬薄伽梵、阿羅漢、正自覺者。(三遍)

(LEADER):

現在讓我們持誦歸依文:

(ALL):

I go to the Buddha for refuge.

（全體）我歸依佛。

I go to the Dhamma for refuge.

我歸依法。

I go to the Sangha for refuge.

我歸依僧。

A second time, I go to the Buddha for refuge.

第二遍，我歸依佛。

A second time, I go to the Dhamma for refuge.

第二遍，我歸依法。

A second time, I go to the Sangha for refuge.

第二遍，我歸依僧。

A third time, I go to the Buddha for refuge.

第三遍，我歸依佛。

A third time, I go to the Dhamma for refuge.

第三遍，我歸依法。

A third time, I go to the Sangha for refuge.

第三遍，我歸依僧。

I have no other refuge,

The Buddha is my foremost refuge.

Through the speaking of this truth, may I be blessed always.

我別無歸依，佛是我的至上歸依。

以此真語，願我常有福佑。

I have no other refuge,

The Dhamma is my foremost refuge.

Through the speaking of this truth, may I be blessed always.

我別無歸依，法是我的至上歸依。

以此真語，願我常有福佑。

I have no other refuge,

The Sangha is my foremost refuge.

Through the speaking of this truth, may I be blessed always.

我別無歸依，僧是我的至上歸依。

以此真語，願我常有福佑。

(The Buddha), our protector, with great compassion,

For the welfare of all beings,

Having fulfilled all the perfections,

Attained the highest self-awakening.

懷著大悲心的保護者(佛陀)，

為著一切眾生的福祉，

圓滿成就一切波羅密，

證得至高的正自覺醒。

以此真語，

願一切困難止息。

(The Buddha), our protector, with great compassion,

For the benefit of all beings,

Having fulfilled all the perfections,

Attained the highest self-awakening.

Through the power of this truth, may all troubles cease to be.

懷著大悲心的保護者(佛陀)，

為著一切眾生的利益，

圓滿成就一切波羅密，

證得至高的正自覺醒。

以此真語，

願一切困難止息。

(The Buddha), our protector, with great compassion,

For the happiness of all beings,

Having fulfilled all the perfections,

Attained the highest self-awakening.

Through the power of this truth, may all troubles cease to be.

懷著大悲心的保護者(佛陀)，

為著一切眾生的喜樂，

圓滿成就一切波羅密，

證得至高的正自覺醒。

以此真語，

願一切困難止息。

I have heard that on one occasion the Blessed One was staying at Varanasi

in the Game Refuge at Isipatana. There he addressed the group of five monks:

[如是我聞]，一時薄伽梵住波羅那斯仙人墜的鹿野苑。在那裡，薄伽梵對五眾比丘說：

"There are these two extremes that are not to be indulged in by one who has gone forth —

"比丘們，有此兩極端，隱者[出家者]不可耽於其中——

That which is devoted to sensual pleasure in sensual objects: base, vulgar, common, ignoble, unprofitable;

於感官對象，追求感官之樂：是低級、粗鄙、庸俗、非聖、無益的;

and that which is devoted to self-affliction: painful, ignoble, unprofitable.

追求自虐：是痛苦、非聖、無益的。

Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

比丘們，避此兩極端，如來實現的中道——引生見、引生知，趨向寧靜、直覺智、自覺醒、涅槃[解縛]。

And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding?

比丘們，如來實現的中道——引生見、引生知，趨向寧靜、直覺智、自覺醒、涅槃者——是什麼？

Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

正是此八聖道：正見、正志、正語、正業、正命、正精進、正念、正定。

This is the middle way realized by the Tathagata that — producing vision,producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

比丘們，如來實現的中道——引生見、引生知，趨向寧靜、直覺智、自覺醒、涅槃——即此:

Now this, monks, is the noble truth of stress:

比丘們，此為苦聖諦：

Birth is stressful, aging is stressful, death is stressful,

生苦、老苦、死苦，

Sorrow, lamentation, pain, distress, & despair are stressful,

憂、哀、痛、悲、慘苦；

Association with things disliked is stressful, separation from things liked is stressful, not getting what one wants is stressful,

與不愛者共處苦、與愛者離別苦、所求不得苦：

In short, the five clinging-aggregates are stressful.

簡言之，五取蘊苦。

And this, monks, is the noble truth of the origination of stress:

比丘們，此為苦因聖諦：

the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for no-becoming.

[苦因是:]造作再生的渴求——帶著貪與喜、於處處耽享——正是: 對感官之欲的渴求、對有的渴求、對無有的渴求[欲愛,有愛,無有愛]。

And this, monks, is the noble truth of the cessation of stress:

比丘們，此為苦的止息聖諦：

the remainderless fading & cessation, renunciation, relinquishment, release,& letting go of that very craving.

對該渴求的無餘離貪、止息、捨離、棄絕、解脫、放開。

And this, monks, is the noble truth of the way of practice leading to the cessation of stress:

比丘們，此為趨向止息苦之道聖諦：

precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

正是此八聖道——正見、正志、正語、正業、正命、正精進、正念、正定。

Vision arose, insight arose, discernment arose, knowledge arose, illuminationarose within me with regard to things never heard before: 'This is the noble truth of stress.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明[眼生智生慧生明生光生]： ‘此為苦聖諦’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress is to be comprehended.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此苦聖諦需全知’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of stress has been comprehended.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此苦聖諦已全知’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the origination of stress.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此為苦因聖諦’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress is to be abandoned.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此苦因聖諦需斷離’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the origination of stress has been abandoned.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此苦因聖諦已斷離’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the cessation of stress.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此為苦止息聖諦’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress is to be directly experienced.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此苦止息聖諦需直證’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the cessation of stress has been directly experienced.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此苦止息聖諦已直證’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the way of practice leading to the cessation of stress.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此為趨向苦止息道聖諦’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress is to be developed.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此趨向苦止息道聖諦需修習’。

Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This noble truth of the way of practice leading to the cessation of stress has been developed.'

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明：‘此趨向苦止息道聖諦已修成’。

And, monks, as long as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & common people.

比丘們，只要我對此四聖諦之三轉十二相的如實知見尚不純淨，比丘們，我未在有天神摩羅梵天、沙門婆羅門、貴族平民的宇宙間宣稱己直覺此無上正自覺醒。

But as soon as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk.

然而，一旦我對此四聖諦之三轉十二相的如實知見真正純淨，比丘們，我即在有天神摩羅梵天、沙門婆羅門、貴族平民的宇宙間宣稱己直覺此無上正自覺醒。

The knowledge & vision arose in me: 'My release is unshakable. This is the last birth. There is now no further becoming.'"

我內心升起此知見: ‘我的解脫不可動搖。此為最後一生。今不再有。’ ”

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

此為薄伽梵所說。五眾比丘對薄伽梵之說隨喜、心悅。

And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye:

在此解說期間，尊者憍陳如升起了無塵、無垢的法眼：

"Whatever is subject to origination is all subject to cessation."

“凡緣起者，皆趨止息。”[凡緣起或有因之法,皆為止息之法]

Now when the Blessed One had set the Wheel of Dhamma in motion, the earth deities cried out:

薄伽梵轉法輪之際，地神們大呼:

"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Māra, Brahma, or anyone at all in the cosmos."

“在波羅那斯仙人墜的鹿野苑，薄伽梵轉起無上法輪，沙門婆羅門、天神摩羅梵天、宇宙中任何者，皆不能阻止。”

On hearing the earth deities' cry, the deities of the Heaven of the Four Kings took up the cry.

聞地神之呼聲，四大王天們大呼。

On hearing the cry of the deities of the Heaven of the Four Kings, the deities of the Heaven of the Thirty-three took up the cry.

聞四大王天之呼聲，三十三天們大呼。

On hearing the cry of the deities of the Heaven of the Thirty-three, the Yama deities took up the cry.

聞三十三天之呼聲，夜摩天們大呼。

On hearing the cry of the Yama deities, the Tusita deities took up the cry.

聞夜摩天之呼聲，兜率天們大呼。

On hearing the cry of the Tusita deities, the Nimmanarati deities took up the cry.

聞兜率天之呼聲，化樂天們大呼。

On hearing the cry of the Nimmanarati deities, the Paranimmita-vasavatti deities took up the cry.

聞化樂天之呼聲，他化自在天們大呼。

On hearing the cry of the Paranimmita-vasavatti deities, the deities of Brahma's retinue took up the cry:

聞他化自在天之呼聲，梵眾天們大呼:

"At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deity, Māra, Brahma, or anyone at all in the cosmos."

“在波羅那斯仙人墜的鹿野苑，薄伽梵轉起無上法輪，沙門婆羅門、天神魔羅梵天、宇宙中任何者，皆不能阻止。”

So in that moment, that instant, the cry shot right up to the Brahma world.

於是，那時刻、那瞬間，呼聲直達梵天界。

And this ten-thousandfold cosmos shivered & quivered & quaked,

此十千宇宙在顫動、抖動、震動，

while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the deities.

一道大無量光出現在宇宙間，勝於天神的燦爛。

Then the Blessed One exclaimed: "So you really know, Kondañña? So you really know?"

其時，薄伽梵大聲道: “憍陳如真悟了? 憍陳如真悟了。”

And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.

故此，尊者憍陳如得名: 阿念-憍陳如[覺悟的憍陳如]。

May I be happy.

願我得幸福。

May I be free from stress & pain.

願我離苦痛。

May I be free from animosity.

願我離敵怨。

May I be free from oppression.

願我離壓迫。

May I be free from trouble.

願我離困難。

May I look after myself with ease.

願我輕鬆照顧自己。

(METTĀ — GOOD WILL)慈

May all living beings be happy.

願一切眾生得幸福。

May all living beings be free from animosity.

願一切眾生離敵怨。

May all living beings be free from oppression.

願一切眾生離壓迫。

May all living beings be free from trouble.

願一切眾生離困難。

May all living beings look after themselves with ease.

願一切眾生輕鬆照顧自己。

(KARUṆĀ — COMPASSION)悲

May all living beings be freed from all stress & pain.

願一切眾生離一切苦痛。

(MUDITĀ — APPRECIATION)喜

May all living beings not be deprived of the good fortune they have attained.

願一切眾生不失所得的善運。

(UPEKKHĀ — EQUANIMITY)捨

All living beings are the owners of their actions, heir to their actions, born of their actions, related through their actions, and live dependent on their actions.

一切眾生是自己業的擁有者、業的繼承者、緣業而生、因業得眷屬、依業而活。

Whatever they do, for good or for evil, to that will they fall heir.

無論所作，為善為惡，他們自受業報。

May all beings live happily,

always free from animosity.

願一切眾生生活幸福，常離敵怨。

(泰語略)

願一切眾生分享我善行的福果。

(泰語略)