巴英中对照-课诵之二

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.

愿宇宙间诸天来此，

愿他们聆听牟尼王[圣贤之王]，

那趋向天界与解脱的真法。

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.

欲界与色界天，

山巅、断崖、天宫，

洲渚、乡间、城镇，

树丛之中、村野周围的天众

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.

还有那地居神，

水陆荒郊的夜叉、干闼婆、龙族，

在我持诵殊胜牟尼之经时，

愿他们前来聆听、赞叹。

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.

尊者们，这是闻法时刻。

尊者们，这是闻法时刻。

尊者们，这是闻法时刻。

(LEADER):

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

（领诵）现在，让我们持诵礼敬觉者、薄伽梵的初诵文。

(ALL):

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

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

(全体) 礼敬薄伽梵、阿罗汉、正自觉者。(三遍)

(LEADER):

现在让我们持诵归依文:

(ALL):

I go to the Buddha for refuge.

（全体）我归依佛。

I go to the Dhamma for refuge.

我归依法。

I go to the Sangha for refuge.

我归依僧。

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

第二遍，我归依佛。

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

第二遍，我归依法。

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

第二遍，我归依僧。

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

第三遍，我归依佛。

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

第三遍，我归依法。

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

第三遍，我归依僧。

I have no other refuge,

The Buddha is my foremost refuge.

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

我别无归依，佛是我的至上归依。

以此真语，愿我常有福佑。

I have no other refuge,

The Dhamma is my foremost refuge.

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

我别无归依，法是我的至上归依。

以此真语，愿我常有福佑。

I have no other refuge,

The Sangha is my foremost refuge.

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

我别无归依，僧是我的至上归依。

以此真语，愿我常有福佑。

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

For the welfare of all beings,

Having fulfilled all the perfections,

Attained the highest self-awakening.

怀著大悲心的保护者(佛陀)，

为著一切众生的福祉，

圆满成就一切波罗密，

证得至高的正自觉醒。

以此真语，

愿一切困难止息。

(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.

怀著大悲心的保护者(佛陀)，

为著一切众生的利益，

圆满成就一切波罗密，

证得至高的正自觉醒。

以此真语，

愿一切困难止息。

(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.

怀著大悲心的保护者(佛陀)，

为著一切众生的喜乐，

圆满成就一切波罗密，

证得至高的正自觉醒。

以此真语，

愿一切困难止息。

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:

[如是我闻]，一时薄伽梵住波罗那斯仙人坠的鹿野苑。在那里，薄伽梵对五众比丘说：

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

"比丘们，有此两极端，隐者[出家者]不可耽于其中——

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

于感官对象，追求感官之乐：是低级、粗鄙、庸俗、非圣、无益的;

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

追求自虐：是痛苦、非圣、无益的。

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.

比丘们，避此两极端，如来实现的中道——引生见、引生知，趋向宁静、直觉智、自觉醒、涅槃[解缚]。

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?

比丘们，如来实现的中道——引生见、引生知，趋向宁静、直觉智、自觉醒、涅槃者——是什么？

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

正是此八圣道：正见、正志、正语、正业、正命、正精进、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.

比丘们，如来实现的中道——引生见、引生知，趋向宁静、直觉智、自觉醒、涅槃——即此:

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

比丘们，此为苦圣谛：

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

生苦、老苦、死苦，

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

忧、哀、痛、悲、惨苦；

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

与不爱者共处苦、与爱者离别苦、所求不得苦：

In short, the five clinging-aggregates are stressful.

简言之，五取蕴苦。

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

比丘们，此为苦因圣谛：

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——带著贪与喜、于处处耽享——正是: 对感官之欲的渴求、对有的渴求、对无有的渴求[欲爱,有爱,无有爱]。

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

比丘们，此为苦的止息圣谛：

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

对该渴求的无余离贪、止息、舍离、弃绝、解脱、放开。

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

比丘们，此为趋向止息苦之道圣谛：

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

正是此八圣道——正见、正志、正语、正业、正命、正精进、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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明[眼生智生慧生明生光生]： ‘此为苦圣谛’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此苦圣谛需全知’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此苦圣谛已全知’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此为苦因圣谛’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此苦因圣谛需断离’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此苦因圣谛已断离’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此为苦止息圣谛’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此苦止息圣谛需直证’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此苦止息圣谛已直证’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此为趋向苦止息道圣谛’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此趋向苦止息道圣谛需修习’。

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.'

比丘们，我对前所未闻之法，升起视眼、升起洞见、升起明辨、升起知识、升起光明：‘此趋向苦止息道圣谛已修成’。

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.

比丘们，只要我对此四圣谛之三转十二相的如实知见尚不纯净，比丘们，我未在有天神摩罗梵天、沙门婆罗门、贵族平民的宇宙间宣称己直觉此无上正自觉醒。

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，一旦我对此四圣谛之三转十二相的如实知见真正纯净，比丘们，我即在有天神摩罗梵天、沙门婆罗门、贵族平民的宇宙间宣称己直觉此无上正自觉醒。

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

我内心升起此知见: ‘我的解脱不可动摇。此为最后一生。今不再有。’ ”

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

此为薄伽梵所说。五众比丘对薄伽梵之说随喜、心悦。

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

在此解说期间，尊者憍陈如升起了无尘、无垢的法眼：

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

“凡缘起者，皆趋止息。”[凡缘起或有因之法,皆为止息之法]

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

薄伽梵转法轮之际，地神们大呼:

"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."

“在波罗那斯仙人坠的鹿野苑，薄伽梵转起无上法轮，沙门婆罗门、天神摩罗梵天、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.

闻地神之呼声，四大王天们大呼。

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.

闻四大王天之呼声，三十三天们大呼。

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

闻三十三天之呼声，夜摩天们大呼。

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

闻夜摩天之呼声，兜率天们大呼。

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

闻兜率天之呼声，化乐天们大呼。

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

闻化乐天之呼声，他化自在天们大呼。

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

闻他化自在天之呼声，梵众天们大呼:

"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."

“在波罗那斯仙人坠的鹿野苑，薄伽梵转起无上法轮，沙门婆罗门、天神魔罗梵天、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.

于是，那时刻、那瞬间，呼声直达梵天界。

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

此十千宇宙在颤动、抖动、震动，

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

一道大无量光出现在宇宙间，胜于天神的灿烂。

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

其时，薄伽梵大声道: “憍陈如真悟了? 憍陈如真悟了。”

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

故此，尊者憍陈如得名: 阿念-憍陈如[觉悟的憍陈如]。

May I be happy.

愿我得幸福。

May I be free from stress & pain.

愿我离苦痛。

May I be free from animosity.

愿我离敌怨。

May I be free from oppression.

愿我离压迫。

May I be free from trouble.

愿我离困难。

May I look after myself with ease.

愿我轻松照顾自己。

(METTĀ — GOOD WILL)慈

May all living beings be happy.

愿一切众生得幸福。

May all living beings be free from animosity.

愿一切众生离敌怨。

May all living beings be free from oppression.

愿一切众生离压迫。

May all living beings be free from trouble.

愿一切众生离困难。

May all living beings look after themselves with ease.

愿一切众生轻松照顾自己。

(KARUṆĀ — COMPASSION)悲

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

愿一切众生离一切苦痛。

(MUDITĀ — APPRECIATION)喜

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

愿一切众生不失所得的善运。

(UPEKKHĀ — EQUANIMITY)舍

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.

一切众生是自己业的拥有者、业的继承者、缘业而生、因业得眷属、依业而活。

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

无论所作，为善为恶，他们自受业报。

May all beings live happily,

always free from animosity.

愿一切众生生活幸福，常离敌怨。

(泰语略)

愿一切众生分享我善行的福果。

(泰语略)