转法轮经

SNLVI.11 巴英中对照

转法轮经

[英译] 坦尼沙罗尊者
[中译]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：
“Dve’me bhikkhave antā pabbajitena na sevitabbā,	“These two extremes 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——哪两极?
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;	于感官对象，追求感官之乐：是低级、粗鄙、庸俗、非圣、无益的;
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、非圣、无益的。
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。
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？
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.	[八圣道] 正是此八圣道：正见、正志、正语、正业、正命、正精进、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.	[四圣谛] 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:
Idaṁ kho pana bhikkhave dukkhaṁ ariya-saccaṁ:	Now this, monks, is the noble truth of stress:	比丘们，此为苦圣谛：
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,	忧、哀、痛、悲、惨苦；
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,	与不爱者共处苦、与爱者离别苦、所求不得苦：
Saṅkhittena pañc’upādānakkhandhā dukkhā.	In short, the five clinging-aggregates are stressful.	简言之，五取蕴苦。
Idaṁ kho pana bhikkhave dukkha-samudayo ariya-saccaṁ:	And this, monks, is the noble truth of the origination of stress:	比丘们, 此为苦因圣谛：
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——带著贪与喜、于处处耽享——正是: 对感官之欲的渴求、对有生的渴求、对无生的渴求。
Idaṁ kho pana bhikkhave dukkha-nirodho ariya-saccaṁ:	And this, monks, is the noble truth of the cessation of stress:	比丘们，此为苦的止息圣谛：
Yo tassā yeva taṇhāya asesa-virāga-nirodho cāgo paṭinissaggo mutti anālayo,	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。
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:	比丘们，此为趋向止息苦之道圣谛：
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.	正是此八圣道——正见、正志、正语、正业、正命、正精进、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.’	[对于四圣谛的责任] 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’。
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’。
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’。
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’。
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：‘此苦因圣谛需断弃’。
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：‘此苦因圣谛已断弃’。
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：‘此为苦的止息圣谛’。
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：‘此苦的止息圣谛需直证’。
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：‘此苦的止息圣谛已直证’。
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：‘此为趋向苦止息之道圣谛’。
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：‘此趋向苦止息之道圣谛需修习’。
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：‘此趋向苦止息之道圣谛已修成’。
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.	[法轮] 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。
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。
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.	[圣僧伽的诞生] 此为薄伽梵所说。五众比丘对薄伽梵之说随喜、心悦。
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:	在此解说期间，尊者乔陈如升起了无尘、无垢的法眼：
Yaṅ-kiñci samudaya-dhammaṁ sabban-taṁ nirodha-dhammanti.	“Whatever is subject to origination is all subject to cessation.”	“凡缘起者，皆趋止息。”[凡缘起之法,皆为止息之法]
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:	[法轮转起] 薄伽梵转法轮之际，地神们大呼:
“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。”
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.	闻地神之呼声，四大王天们大呼。
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.	闻四大王天之呼声，三十三天们大呼。
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.	闻三十三天之呼声，夜摩天们大呼。
Yāmānaṁ devānaṁ saddaṁ sutvā, Tusitā devā saddamanussāvesuṁ.	On hearing the cry of the Yama devas, the Tusita devas took up the cry.	闻夜摩天之呼声，兜率天们大呼。
Tusitānaṁ devānaṁ saddaṁ sutvā, Nimmānaratī devā saddamanussāvesuṁ.	On hearing the cry of the Tusita devas, the Nimmanarati devas took up the cry.	闻兜率天之呼声，化乐天们大呼。
Nimmānaratīnaṁ devānaṁ saddaṁ sutvā, Paranimmita-vasavattī devā saddamanussāvesuṁ.	On hearing the cry of the Nimmanarati devas, the Paranimmita-vasavatti devas took up the cry.	闻化乐天之呼声，他化自在天们大呼。
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:	闻他化自在天之呼声，梵众天们大呼:
“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.”	“在波罗那斯仙人坠的的鹿野苑，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。”
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.	于是，那时刻、那瞬间，呼声直达梵天界。
Ayañ-ca dasa-sahassī loka-dhātu, Saṅkampi sampakampi sampavedhi,	And this ten-thousandfold cosmos shivered & quivered & quaked,	此十千宇宙在颤动、抖动、震动，
Appamāṇo ca oḷāro obhāso loke pāturahosi, Atikkammeva devānaṁ devānubhāvaṁ.	while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas.	一道大无量光出现在宇宙间，胜于天神的灿烂。
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?”	其时，薄伽梵大声道: “乔陈如真悟了? 乔陈如真悟了。”
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，尊者乔陈如得名: 阿念-乔陈如[觉悟的乔陈如]。