轉法輪經

SNLVI.11 巴英中對照

轉法輪經

[英譯] 坦尼沙羅尊者
[中譯]良稹
Dhamma-cakkappavattana Sutta
The Discourse on Setting the Wheel of Dhamma in Motion

[Evam-me sutaṁ,] Ekaṁ samayaṁ Bhagavā, Bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.	I have heard that on one occasion the Blessed One was staying near Vārāṇasi 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：
“Dve’me bhikkhave antā pabbajitena na sevitabbā,	“These two extremes 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——哪兩極?
Yo cāyaṁ kāmesu kāma-sukhallikānuyogo, Hīno gammo pothujjaniko anariyo anattha-sañhito,	that which is devoted to sensual pleasure in sensuality: 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;
Yo cāyaṁ atta-kilamathānuyogo, Dukkho anariyo anattha-sañhito.	and that which is devoted to self-affliction: painful, ignoble, unprofitable.	追求自虐：是痛苦、非聖、無益的。
Ete te bhikkhave ubho ante anupagamma, Majjhimā paṭipadā Tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.	Avoiding both of these extremes, the middle way realized by the Tathāgata—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。
Katamā ca sā bhikkhave majjhimā paṭipadā Tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.	And what is the middle way realized by the Tathāgata 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？
Ayam-eva ariyo aṭṭhaṅgiko maggo, Seyyathīdaṁ, Sammā-diṭṭhi sammā-saṅkappo, Sammā-vācā sammā-kammanto sammā-ājīvo, Sammā-vāyāmo sammā-sati sammā-samādhi.	Precisely this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.	[八聖道] 正是此八聖道：正見、正志、正語、正業、正命、正精進、正念、正定。
Ayaṁ kho sā bhikkhave majjhimā paṭipadā Tathāgatena abhisambuddhā, Cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.	This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to unbinding.	[四聖諦] 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:
Idaṁ kho pana bhikkhave dukkhaṁ ariya-saccaṁ:	Now this, monks, is the noble truth of stress:	比丘們，此爲苦聖諦：
Jāti-pi dukkhā jarā-pi dukkhā maraṇam-pi dukkhaṁ,	Birth is stressful, aging is stressful, death is stressful,	生苦、老苦、死苦，
Soka-parideva-dukkha-domanass’upāyāsāpi dukkhā,	sorrow, lamentation, pain, distress, & despair are stressful,	憂、哀、痛、悲、慘苦；
Appiyehi sampayogo dukkho piyehi vippayogo dukkho yam-p’icchaṁ na labhati tam-pi dukkhaṁ,	association with what is unbeloved is stressful, separation from what is beloved 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：
Saṅkhittena pañc’upādānakkhandhā dukkhā.	In short, the five clinging-aggregates are stressful.	簡言之，五取蘊苦。
Idaṁ kho pana bhikkhave dukkha-samudayo ariya-saccaṁ:	And this, monks, is the noble truth of the origination of stress:	比丘們, 此爲苦因聖諦：
Yāyaṁ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī, Seyyathīdaṁ, Kāma-taṇhā bhava-taṇhā vibhava-taṇhā,	in other words, the craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensuality, craving for becoming, craving for non-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、對有生的渴求、對無生的渴求。
Idaṁ kho pana bhikkhave dukkha-nirodho ariya-saccaṁ:	And this, monks, is the noble truth of the cessation of stress:	比丘們，此爲苦的止息聖諦：
Yo tassā yeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo,	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。
Idaṁ kho pana bhikkhave dukkha-nirodha-gāminī-paṭipadā ariya-saccaṁ:	And this, monks, is the noble truth of the way of practice leading to the cessation of stress:	比丘們，此爲趨向止息苦之道聖諦：
Ayam-eva ariyo aṭṭhaṅgiko maggo, Seyyathīdaṁ, Sammā-diṭṭhi sammā-saṅkappo, Sammā-vācā sammā-kammanto sammā-ājīvo, Sammā-vāyāmo sammā-sati sammā-samādhi.	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。
Idaṁ dukkhaṁ ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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 stress.’	[對於四聖諦的責任] 比丘們，我對前所未聞之法，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明[眼生智生慧生明生光生]：‘此爲苦聖諦’。
Taṁ kho pan’idaṁ dukkhaṁ ariya-saccaṁ pariññeyyanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此苦聖諦需全知’。
Taṁ kho pan’idaṁ dukkhaṁ ariya-saccaṁ pariññātanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此苦聖諦已全知’。
Idaṁ dukkha-samudayo ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此爲苦因聖諦’。
Taṁ kho pan’idaṁ dukkha-samudayo ariya-saccaṁ pahātabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此苦因聖諦需斷棄’。
Taṁ kho pan’idaṁ dukkha-samudayo ariya-saccaṁ pahīnanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此苦因聖諦已斷棄’。
Idaṁ dukkha-nirodho ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此爲苦的止息聖諦’。
Taṁ kho pan’idaṁ dukkha-nirodho ariya-saccaṁ sacchikātabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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 realized.’	比丘們，我對前所未聞之法，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此苦的止息聖諦需直證’。
Taṁ kho pan‘idaṁ dukkha-nirodho ariya-saccaṁ sacchikatanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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 realized.’	比丘們，我對前所未聞之法，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此苦的止息聖諦已直證’。
Idaṁ dukkha-nirodha-gāminī-paṭipadā ariya-saccanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此爲趨向苦止息之道聖諦’。
Taṁ kho pan‘idaṁ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṁ bhāvetabbanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此趨向苦止息之道聖諦需修習’。
Taṁ kho pan‘idaṁ dukkha-nirodha-gāminī-paṭipadā ariya-saccaṁ bhāvitanti me bhikkhave, Pubbe ananussutesu dhammesu, Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.	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，昇起視眼、昇起洞見、昇起明辨、昇起知識、昇起光明：‘此趨向苦止息之道聖諦已修成’。
Yāvakīvañ-ca me bhikkhave imesu catūsu ariya-saccesu, Evan-ti-parivaṭṭaṁ dvādas’ākāraṁ yathābhūtaṁ ñāṇa-dassanaṁ na suvisuddhaṁ ahosi, N’eva tāvāhaṁ bhikkhave sadevake loke samārake sabrahmake, Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya, Anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.	And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, with its contemplatives & brāhmans, its royalty & common people.	[法輪] 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。
Yato ca kho me bhikkhave imesu catūsu ariya-saccesu, Evan-ti-parivaṭṭaṁ dvādas’ākāraṁ yathābhūtaṁ ñāṇa-dassanaṁ suvisuddhaṁ ahosi, Athāhaṁ bhikkhave sadevake loke samārake sabrahmake, Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya, Anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.	But as soon this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, with its contemplatives & brāhmans, 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。
Ñāṇañ-ca pana me dassanaṁ udapādi, ‘Akuppā me vimutti, Ayam-antimā jāti, N’atthidāni punabbhavoti.’”	The knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”	我內心昇起此知見: ‘我的解脫不可動搖。此爲最後一生。今不再有生。’ ”
Idam-avoca Bhagavā. Attamanā pañca-vaggiyā bhikkhū Bhagavato bhāsitaṁ abhinanduṁ.	That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words.	[聖僧伽的誕生] 此爲薄伽梵所說。五眾比丘對薄伽梵之說隨喜、心悅。
Imasmiñ-ca pana veyyā-karaṇasmiṁ bhaññamāne, Āyasmato Koṇḍaññassa virajaṁ vītamalaṁ dhamma-cakkhuṁ udapādi,	And while this explanation was being given, there arose to Ven. Koṇḍañña the dustless, stainless Dhamma eye:	在此解說期間，尊者喬陳如昇起了無塵、無垢的法眼：
Yaṅ-kiñci samudaya-dhammaṁ sabban-taṁ nirodha-dhammanti.	“Whatever is subject to origination is all subject to cessation.”	“凡緣起者，皆趨止息。”[凡緣起之法,皆爲止息之法]
Pavattite ca Bhagavatā dhamma-cakke, Bhummā devā saddamanussāvesuṁ,	Now when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out:	[法輪轉起] 薄伽梵轉法輪之際，地神們大呼:
“Etam-Bhagavatā Bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhamma-cakkaṁ pavattitaṁ, Appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.”	“At Vārāṇasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brāhman or contemplative, deva, Māra, Brahmā, 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。”
Bhummānaṁ devānaṁ saddaṁ sutvā, Cātummahārājikā devā saddamanussāvesuṁ.	On hearing the earth devas’ cry, the devas of the Heaven of the Four Kings took up the cry.	聞地神之呼聲，四大王天們大呼。
Cātummahārājikānaṁ devānaṁ saddaṁ sutvā, Tāvatiṁsā devā saddamanussāvesuṁ.	On hearing the cry of the devas of the Heaven of the Four Kings, the devas 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。
Tāvatiṁsānaṁ devānaṁ saddaṁ sutvā, Yāmā devā saddamanussāvesuṁ.	On hearing the cry of the devas of the Heaven of the Thirty-three, the Yama devas took up the cry.	聞三十三天之呼聲，夜摩天們大呼。
Yāmānaṁ devānaṁ saddaṁ sutvā, Tusitā devā saddamanussāvesuṁ.	On hearing the cry of the Yama devas, the Tusita devas took up the cry.	聞夜摩天之呼聲，兜率天們大呼。
Tusitānaṁ devānaṁ saddaṁ sutvā, Nimmānaratī devā saddamanussāvesuṁ.	On hearing the cry of the Tusita devas, the Nimmanarati devas took up the cry.	聞兜率天之呼聲，化樂天們大呼。
Nimmānaratīnaṁ devānaṁ saddaṁ sutvā, Paranimmita-vasavattī devā saddamanussāvesuṁ.	On hearing the cry of the Nimmanarati devas, the Paranimmita-vasavatti devas took up the cry.	聞化樂天之呼聲，他化自在天們大呼。
Paranimmita-vasavattīnaṁ devānaṁ saddaṁ sutvā, Brahma-kāyikā devā saddamanussāvesuṁ,	On hearing the cry of the Paranimmita-vasavatti devas, the devas of Brahmā’s retinue took up the cry:	聞他化自在天之呼聲，梵眾天們大呼:
“Etam-Bhagavatā Bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhamma-cakkaṁ pavattitaṁ, Appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.”	“At Vārāṇasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brāhman or contemplative, deva, Māra, Brahmā, or anyone at all in the cosmos.”	“在波羅那斯仙人墜的的鹿野苑，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。”
Itiha tena khaṇena tena muhuttena, Yāva brahma-lokā saddo abbhuggacchi.	So in that moment, that instant, the cry shot right up to the Brahmā world.	於是，那時刻、那瞬間，呼聲直達梵天界。
Ayañ-ca dasa-sahassī loka-dhātu, Saṅkampi sampakampi sampavedhi,	And this ten-thousandfold cosmos shivered & quivered & quaked,	此十千宇宙在顫動、抖動、震動，
Appamāṇo ca oḷāro obhāso loke pāturahosi, Atikkammeva devānaṁ devānubhāvaṁ.	while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas.	一道大無量光出現在宇宙間，勝於天神的燦爛。
Atha kho Bhagavā udānaṁ udānesi, “Aññāsi vata bho Koṇḍañño, Aññāsi vata bho Koṇḍaññoti.”	Then the Blessed One exclaimed: “So you really know, Koṇḍañña? So you really know?”	其時，薄伽梵大聲道: “喬陳如真悟了? 喬陳如真悟了。”
Iti h’idaṁ āyasmato Koṇḍaññassa, Añña-koṇḍañño’tveva nāmaṁ, ahosīti.	And that is how Ven. Kondañña acquired the name Añña-Koṇḍañña —Koṇḍañña who knows.	故此，尊者喬陳如得名: 阿念-喬陳如[覺悟的喬陳如]。