巴利文 : 轉法輪經 (附MP3)

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[Evam-me suta.m,] Eka.m samaya.mBhagavaa,
Baaraa.nasiya.m viharati isipatane migadaaye.
Tatra kho Bhagavaa pañca-vaggiye bhikkhuu aamantesi
I have heard thaton one occasion the Blessed One was staying at Varanasi
in the Game Refugeat 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：

"Dveme bhikkhave antaapabbajitena na sevitabbaa,
"There arethese two extremes that are not to be indulged in by one who has gone forth —which two?
"比丘們，有此兩極端，隱者[出家者]不可耽於其中——哪兩極?

Yo caaya.m kaamesukaama-sukhallikaanuyogo,
Hiino gammo pothujjaniko anariyo anattha-sañhito,
That which isdevoted 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;

Yo caaya.m atta-kilamathaanuyogo,
Dukkho anariyo anattha-sañhito.
and that which isdevoted to self-affliction: painful, ignoble, unprofitable.
追求自虐：是痛苦、非聖、無益的。

Ete te bhikkhave ubho anteanupagamma,
Majjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaayasa.mvattati.
Avoiding both ofthese extremes, the middle way realized by the Tathagata — producing vision,producing knowledge — leads to calm, to direct knowledge, to self-awakening, toUnbinding.
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。

Katamaa ca saa bhikkhavemajjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaayasa.mvattati.
And what is themiddle way realized by the Tathagata that — producing vision, producingknowledge — 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 ariyoa.t.tha"ngiko maggo,
Seyyathiida.m,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.
Precisely thisNoble 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。

Aya.m kho saa bhikkhavemajjhimaa pa.tipadaa tathaagatena abhisambuddhaa,
Cakkhu-kara.nii ñaa.na-kara.nii upasamaaya abhiññaaya sambodhaaya nibbaanaayasa.mvattati.
This is the middleway realized by the Tathagata 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:

Ida.m kho pana bhikkhavedukkha.m ariya-sacca.m,
Now this, monks, isthe noble truth of stress:
比丘們，此為苦聖諦：

Jaatipi dukkhaa jaraapidukkhaa mara.nampi dukkha.m,
Birth is stressful,aging is stressful, death is stressful,
生苦、老苦、死苦，

Soka-parideva-dukkha-domanassupaayaasaapidukkhaa,
Sorrow, lamentation,pain, distress, & despair are stressful,
憂、哀、痛、悲、慘苦；

Appiyehi sampayogo dukkhopiyehi vippayogo dukkho yamp'iccha.m na labhati tampi dukkha.m,
Association withthings disliked is stressful, separation from things liked is stressful, notgetting what one wants is stressful,
與不愛者共處苦、與愛者離別苦、所求不得苦：

Sa"nkhittenapañcupaadaanakkhandhaa dukkhaa.
In short, the fiveclinging-aggregates are stressful.
簡言之，五取蘊苦。

Ida.m kho pana bhikkhavedukkha-samudayo ariya-sacca.m,
And this, monks, isthe noble truth of the origination of stress:
比丘們, 此為苦因聖諦：

Yaaya.m ta.nhaa ponobbhavikaanandi-raaga-sahagataa tatra tatraabhinandinii,
Seyyathiida.m,
Kaama-ta.nhaa bhava-ta.nhaa vibhava-ta.nhaa,
the craving thatmakes for further becoming — accompanied by passion & delight, relishingnow here & now there — i.e., craving for sensual pleasure, craving forbecoming, 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、對有生的渴求、對無生的渴求。

Ida.m kho pana bhikkhavedukkha-nirodho ariya-sacca.m,
And this, monks, isthe noble truth of the cessation of stress:
比丘們，此為苦的止息聖諦：

Yo tassaa yeva ta.nhaayaasesa-viraaga-nirodho caago pa.tinissaggo mutti anaalayo,
the remainderlessfading & cessation, renunciation, relinquishment, release,& letting goof that very craving.
對該渴求的無餘離貪、止息、舍離、棄 絕、解脫、放開。

Ida.m kho pana bhikkhavedukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m,
And this, monks, isthe 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：

Ayam-eva ariyoa.t.tha"ngiko maggo,
Seyyathiida.m,
Sammaa-di.t.thi sammaa-sa"nkappo,
Sammaa-vaacaa sammaa-kammanto sammaa-aajiivo,
Sammaa-vaayaamo sammaa-sati sammaa-samaadhi.
precisely thisNoble 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。

Ida.m dukkha.m ariya-saccantime bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose, insightarose, discernment arose, knowledge arose, illumination arose within me withregard 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，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’。

Ta.m kho pan'ida.m dukkha.mariya-sacca.m pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This noble truth of stress is to becomprehended.'
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’。

Ta.m kho pan'ida.m dukkha.mariya-sacca.m pariññaatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose, insightarose, discernment arose, knowledge arose, illumination arose within me withregard to things never heard before: 'This noble truth of stress has beencomprehended.'
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’。

Ida.m dukkha-samudayoariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This is the noble truth of theorigination 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’。

a.m kho pan'ida.mdukkha-samudayo ariya-sacca.m pahaatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This noble truth of the originationof 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：‘此苦因聖諦需斷棄’。

Ta.m kho pan'ida.mdukkha-samudayo ariya-sacca.m pahiinanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This noble truth of the originationof 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：‘此苦因聖諦已斷棄’。

Ida.m dukkha-nirodhoariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This is the noble truth of thecessation 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 的止息聖諦’。

Ta.m kho pan'ida.m dukkha-nirodhoariya-sacca.m sacchikaatabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This noble truth of the cessation ofstress 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：‘此苦的止息聖諦需直證’。

Ta.m kho pan'ida.mdukkha-nirodho ariya-sacca.m sacchikatanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This noble truth of the cessation ofstress 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：‘此苦的止息聖諦已直證’。

Ida.mdukkha-nirodha-gaaminii-pa.tipadaa ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This is the noble truth of the wayof 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：‘此為趨向苦止息之道聖諦’。

Ta.m kho pan'ida.mdukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m bhaavetabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This noble truth of the way ofpractice 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：‘此趨向苦止息之道聖諦需修習’。

Ta.m kho pan'ida.mdukkha-nirodha-gaaminii-pa.tipadaa ariya-sacca.m bhaavitanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhu.m udapaadi ñaa.na.m udapaadi paññaa udapaadi vijjaa udapaadi aalokoudapaadi.
Vision arose,insight arose, discernment arose, knowledge arose, illumination arose within mewith regard to things never heard before: 'This noble truth of the way ofpractice 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：‘此趨向苦止息之道聖諦已修成’。

Yaavakiivañca me bhikkhaveimesu catuusu ariya-saccesu,
Evan-ti-pariva.t.ta.m dvaadas'aakaara.m yathaabhuuta.m ñaa.na-dassana.m nasuvisuddha.m ahosi,
Neva taavaaha.m bhikkhave sadevake loke samaarake sabrahmake,
Sassama.na-braahma.niyaa pajaaya sadeva-manussaaya,
Anuttara.m sammaa-sambodhi.m abhisambuddho paccaññaasi.m.
And, monks, as longas this knowledge & vision of mine — with its three rounds & twelvepermutations concerning these four noble truths as they actually are — was notpure, I did not claim to have directly awakened to the right self-awakeningunexcelled in the cosmos with its deities, Maras, & Brahmas, with itscontemplatives & priests, 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 imesucatuusu ariya-saccesu,
Evan-ti-pariva.t.ta.m dvaadas'aakaara.m yathaabhuuta.m ñaa.na-dassana.msuvisuddha.m ahosi,
Athaaha.m bhikkhave sadevake loke samaarake sabrahmake,
Sassama.na-braahma.niyaa pajaaya sadeva-manussaaya,
Anuttara.m sammaa-sambodhi.m abhisambuddho paccaññaasi.m.
But as soon as thisknowledge & vision of mine — with its three rounds & twelvepermutations concerning these four noble truths as they actually are — wastruly pure, then I did claim to have directly awakened to the rightself-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。

Ñaa.nañca pana me dassana.mudapaadi,
Akuppaa me vimutti,
Ayam-antimaa jaati,
N'atthidaani punabbhavoti."
The knowledge &vision arose in me: 'My release is unshakable. This is the last birth. There isnow 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。’ ”

Idam-avoca Bhagavaa,
Attamanaa pañca-vaggiyaa bhikkhuu Bhagavato bhaasita.m abhinandu.m.
That is what theBlessed One said. Gratified, the group of five monks delighted at his words.
[聖僧伽的誕生]此為薄伽梵所說。五眾比丘對薄伽梵之說隨喜、心悅。

Imasmiñca panaveyyaa-kara.nasmi.m bhaññamaane,
AAyasmato Ko.n.daññassa viraja.m viitamala.m dhamma-cakkhu.m udapaadi,
And while thisexplanation was being given, there arose to Ven. Kondañña the dustless,stainless Dhamma eye:
在此解說期間，尊者喬陳如升起了無塵、無垢的法眼：

Ya"nkiñcisamudaya-dhamma.m sabban-ta.m nirodha-dhammanti.
"Whatever issubject to origination is all subject to cessation."
“凡緣起者，皆趨止息。”[凡緣起之法,皆為止息之法]

Pavattite ca Bhagavataadhamma-cakke,
Bhummaa devaa saddamanussaavesu.m,
Now when theBlessed One had set the Wheel of Dhamma in motion, the earth deities cried out:
[法輪轉起]薄伽梵轉法輪之際，地神們大呼:

"Etam-BhagavataaBaaraa.nasiya.m isipatane migadaaye anuttara.m dhamma-cakka.m pavattita.m,
Appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaa brahmunaavaa kenaci vaa lokasminti."
"At Varanasi,in the Game Refuge at Isipatana, the Blessed One has set in motion theunexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative,deity, Maara, 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。”

Bhummaana.m devaana.m sadda.msutvaa,
Caatummahaaraajikaa devaa saddamanussaavesu.m.
On hearing theearth 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。

Caatummahaaraajikaana.mdevaana.m sadda.m sutvaa,
Taavati.msaa devaa saddamanussaavesu.m.
On hearing the cryof the deities of the Heaven of the Four Kings, the deities of the Heaven ofthe Thirty-three took up the cry.
聞四大王天之呼聲，三十三天們大呼。

Taavati.msaana.m devaana.msadda.m sutvaa,
Yaamaa devaa saddamanussaavesu.m.
On hearing the cryof the deities of the Heaven of the Thirty-three, the Yama deities took up thecry.
聞三十三天之呼聲，夜摩天們大呼。

Yaamaana.m devaana.m sadda.msutvaa,
Tusitaa devaa saddamanussaavesu.m.
On hearing the cryof the Yama deities, the Tusita deities took up the cry.
聞夜摩天之呼聲，兜率天們大呼。

Tusitaana.m devaana.m sadda.msutvaa,
Nimmaanaratii devaa saddamanussaavesu.m.
On hearing the cryof the Tusita deities, the Nimmanarati deities took up the cry.
聞兜率天之呼聲，化樂天們大呼。

Nimmaanaratiina.m devaana.msadda.m sutvaa,
Paranimmita-vasavattii devaa saddamanussaavesu.m.
On hearing the cryof 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。

Paranimmita-vasavattiina.m devaana.msadda.m sutvaa,
Brahma-kaayikaa devaa saddamanussaavesu.m,
On hearing the cryof the Paranimmita-vasavatti deities, the deities of Brahma's retinue took upthe cry:
聞他化自在天之呼聲，梵眾天們大呼:

"Etam-BhagavataaBaaraa.nasiya.m isipatane migadaaye
anuttara.m dhamma-cakka.m pavattita.m,
Appa.tivattiya.m sama.nena vaa braahma.nena vaa devena vaa maarena vaabrahmunaa vaa kenaci vaa lokasminti."
"At Varanasi,in the Game Refuge at Isipatana, the Blessed One has set in motion theunexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative,deity, Maara, Brahma, 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 kha.nena tenamuhuttena,
Yaava brahma-lokaa saddo abbhuggacchi.
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。

Ayañca dasa-sahassiiloka-dhaatu,
Sa"nkampi sampakampi sampavedhi,
And thisten-thousandfold cosmos shivered & quivered & quaked,
此十千宇宙在顫動、抖動、震動，

Appamaa.no ca o.laaro obhaasoloke paaturahosi,
Atikkammeva devaana.m devaanubhaava.m.
while a great,measureless radiance appeared in the cosmos, surpassing the effulgence of thedeities.
一道大無量光出現在宇宙間，勝於天神的燦爛。

Atha kho Bhagavaa udaana.mudaanesi,
"Aññaasi vata bho Ko.n.dañño,
Aññaasi vata bho Ko.n.daññoti."
Then the BlessedOne exclaimed: "So you really know, Kondañña? So you really know?"
其時，薄伽梵大聲道: “喬陳如真悟了? 喬陳如真悟了。”

Itihida.m aayasmatoKo.n.daññassa,
Añña-ko.n.dañño'tveva naama.m, ahosiiti.
And that is howVen. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.
故此，尊者喬陳如得名: 阿念-喬陳如[覺悟的喬陳如]。

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補充內容 (25-4-2012 18:08):
[英译] 坦尼沙罗尊者
[中译] 良稹

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