Mandarin and English translation of Theravada Pali Chanting for better understanding of Buddha's teaching.
Evaṃ me suttaṃ 如是我聞 Thus have I heard 一般上佛經都以「如是我聞」為開場白。
「我」是指阿難，「聞」於佛陀。
本網站主要目的是分享南傳佛教經典、佛陀故事。
BRAHMĀ CA LOKĀDHIPATĪ SAHAMPATI
The Brahma Sahampati, Lord of the World,
沙杭巴提梵天世間主，
KAT-AÑJALĪ ANDHIVARAṀ AYĀCATHA
With palms joined before his heart in reverence, requested a blessing,
合掌恭敬地向佛請求說:
SANTĪDHA SATTĀPPARAJAKKHAJĀTIKĀ
There are Beings here with only a little dust in their eyes;
在此有情中有少(許煩惱的)塵垢者，
DESETU DHAMMAṀ ANUKAMPIMAṀ PAJAṀ.
Please teach the Dhamma out of compassion for them.
請悲愍此人們宣說佛法!
VIPATTI PAṬIBĀHĀYA
For warding off misfortune,
為了祛除諸災難，
SABBA-SAMPATTI SIDDHIYĀ
For the attainment of all good fortune,
獲得一切的成就，
SABBADUKKHA-VINĀSĀYA
For the destruction of all Dukkha,
摧毀一切的痛苦，
PARITTAṀ BRŪTHA MAṄGALAṀ
May you chant a blessing and protection
請您誦念護衛偈。
VIPATTI PAṬIBĀHĀYA
For warding off misfortune,
為了祛除諸災難，
SABBA-SAMPATTI-SIDDHIYĀ
For the attainment of all good fortune,
獲得一切的成就，
SABBA-BHAYA-VINĀSĀYA
For the destruction of all danger,
摧毀一切的恐懼，
PARITTAṀ BRŪTHA MAṄGALAṀ
May you chant a blessing and protection
請您誦念護衛偈。
VIPATTI PAṬIBĀHĀYA
For warding off misfortune,
為了祛除諸災難，
SABBA-SAMPATTI SIDDHIYĀ
For the attainment of all good fortune,
獲得一切的成就，
SABBA-ROGA-VINĀSĀYA
For the destruction of all illness,
摧毀一切的疾病，
PARITTAṀ BRŪTHA MAṄGALAṀ.
May you chant a blessing and protection
請您誦念護衛偈。
MAYAṀ1 BHANTE TISARAṆENA SAHA AṬṬHA SĪLĀNI YĀCĀMA2.
May we, O Venerable Sir, request the Eight Precepts together with the Three Refuges.
尊者大德 我(們)向您求授三皈與八戒。
DUTIYAMPI MAYAṀ1 BHANTE TISARAṆENA SAHA AṬṬHA SĪLĀNI YĀCĀMA2.
For the second time, may we, O Venerable Sir, request the Eight Precepts together with the Three Refuges.
第二次，尊者大德 我(們)向您求授三皈與八戒。
TATIYAMPI MAYAṀ1 BHANTE TISARAṆENA SAHA AṬṬHA SĪLĀNI YĀCĀMA2.
For the third time, may we, O Venerable Sir, request the Eight Precepts together with the Three Refuges.
第三次，尊者大德 我(们)向您求授三皈与八戒。
1 Singular Read 個人受戒時念 : AHAṀ BHANTE...
2 Singular Read 個人受戒時念 : YĀCĀMI
三皈依 SARAṆAGAMANAPĀṬHA (Passages on Going for Refuge)
**Repeat after the monks 跟着比丘念诵**
NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA.
Homage to HIM, the Exalted One, the Holy One, the Perfectly Enlightened One.
禮敬世尊、阿羅漢、正等正覺。
(Thrice 三稱)
BUDDHAṀ SARAṆAṀ GACCHĀMI
To the BUDDHA I go for Refuge
我皈依佛
DHAMMAṀ SARAṆAṀ GACCHĀMI
To the DHAMMA I go for Refuge
我皈依法
SANGHAṀ SARAṆAṀ GACCHĀMI
To the SANGHA I go for Refuge
我皈依僧
DUTIYAMPI BUDDHAṀ SARAṆAṀ GACCHĀMI
For the second time, to the BUDDHA I go for Refuge.
第二次，我皈依佛
DUTIYAMPI DHAMMAṀ SARAṆAṀ GACCHĀMI
For the second time, to the DHAMMA I go for Refuge
第二次，我皈依法
DUTIYAMPI SANGHAṀ SARAṆAṀ GACCHĀMI
For the second time, to the SANGHA I go for Refuge
第二次，我皈依僧
TATIYAMPI BUDDHAṀ SARAṆAṀ GACCHĀMI
For the third time, to the BUDDHA I go for Refuge
第三次，我皈依佛
TATIYAMPI DHAMMAṀ SARAṆAṀ GACCHĀMI
For the third time, to the DHAMMA I go for Refuge
第三次，我皈依法
TATIYAMPI SANGHAṀ SARAṆAṀ GACCHĀMI
For the third time, to the SANGHA I go for Refuge
第三次，我皈依僧
BHIKKHU 比丘 : TISARAṆAGAMAṆAṀ NIṬṬHITAṀ.
This is the end of taking the Triple Gem as refuge.
三皈依已授完畢。
LAITY 受戒者 : ĀMA BHANTE.
Yes, Venerable Sir.
是的，大德。
八戒 AṬṬHA SĪLA (The Eight Precepts)
**Repeat after the monk 跟着比丘念诵**
1 PĀṆĀTIPĀTĀVERAMAṆISIKKHĀ-PADAṀSAMĀDIYĀMI.
I undertake the precept to abstain from taking life.
我受持學處，戒除殺生。(我學習受持不殺生戒)
2 ADINNĀDĀNĀVERAMAṆISIKKHĀ-PADAṀSAMĀDIYĀMI.
I undertake the precept to abstain from stealing.
我受持學處，戒除不與而取。(我學習受持不偷盜戒)
3 ABRAHMACARIYĀVERAMAṆISIKKHĀ-PADAṀSAMĀDIYĀMI.
I undertake the precept to abstain from sexual misconduct.
我受持學處，戒除非梵行。(我學習受持不淫戒)
4 MUSĀVĀDĀVERAMAṆISIKKHĀ-PADAṀSAMĀDIYĀMI.
I undertake the precept to abstain from false speech.
我受持學處, 戒除妄語。 (我學習受持不妄語戒)
5 SURĀ-MERAYA-MAJJA-PAMĀDAṬṬHĀNĀ VERAMAṆI SIKKHĀ-PADAṀ SAMĀDIYĀMI.
I undertake the precept to abstain from intoxicating liquors and drugs that leads to heedlessness.
我受持學處，戒除飲酒。(我學習受持不飲酒戒) [注: 任何能致使神志迷亂之物皆屬酒類之範圍]
6 VIKĀLABHOJANĀVERAMAṆISIKKHĀ-PADAṀSAMĀDIYĀMI.
I undertake precept to abstain from taking food at improper time (after midday).
我受持學處，戒除非時進食。(日中後至黎明)
7 NACCAGĪTAVĀDITAVISŪKADASSANA,MĀLĀGANDHA VILEPANA DHĀRANA MAṆḌANA
VIBHŪSANAṬṬHĀNĀ VERAMAṆI SIKKHĀ-PADAṀ SAMĀDIYĀMI.
I undertake the precept to abstain from dancing, singing, music, shows, using garlands, perfumes, cosmetics, adornments and ornaments.
我受持學處，戒除跳舞，唱歌，奏樂，觀看娛樂，戒除以花環，香水，化妝品，裝飾品，裝飾美化身體。
8 UCCĀSAYANA-MAHĀSAYANĀVERAMAṆISIKKHĀ-PADAṀ SAMĀDIYĀMI.
I undertake the precept to abstain from using high and luxurious seats or beds.
我受持學處，戒除坐臥高貴奢侈大床。
LAITY 受戒者: IMĀNI AṬṬHA SIKKHĀPADĀNI SAMĀDIYĀMI
I undertake to observe these eight precepts.
這就是我應該持守的八項學處。
(Thrice 三遍)
BHIKKHU 比丘: SĪLENA SUGATIṀ YANTI
Through virtue they go to a good destination
由持戒故，使你達生善道，
SĪLENA BHOGA-SAMPADĀ
Through virtue is wealth attained
因持戒故，使你成就財富，
SĪLENA NIBBUTIṀ YANTI
Through virtue they attain unbinding
因持戒故，使你達證涅盤，
TASMĀ SĪLAṀ VISODHAYE.
Therefore, we should purify our virtue
因此，你(們)應當淨化戒行。
LAITY 受戒者: SĀDHU, SĀDHU, SĀDHU.
Excellent, Excellent, Excellent
善哉!善哉!善哉!
MAYAṀ1BHANTE TISARAṆENA SAHA PAÑCA SĪLĀNI YĀCĀMA2.
May we, Venerable Sir, request the Five Precepts together with the Three Refuges.
尊者大德 我(們)向您求授三皈與五戒。
DUTIYAMPI MAYAṀ1 BHANTE TISARAṆENA SAHA PAÑCA SĪLĀNI YĀCĀMA2.
For the second time, may we, Venerable Sir, request the Five Precepts together with the Three Refuges.
第二次，尊者大德 我(們)向您求授三皈與五戒。
TATIYAMPI MAYAṀ1 BHANTE TISARAṆENA SAHA PAÑCA SĪLĀNI YĀCĀMA2.
For the third time, may we, Venerable Sir, request the Five Precepts together with the Three Refuges.
第三次，尊者大德 我(們)向您求授三皈與五戒。
1 Singular Read 個人受戒時念: AHAṀ BHANTE...
2Singular Read 個人受戒時念: SĪLĀNI YĀCĀMI
三皈依 SARAṆAGAMANAPĀṬHA (Passages on Going for Refuge)
**Repeat after the monk 跟著比丘念誦**
NAMO TASSA BHAGAVATO ARAHATO SAMMĀSAMBUDDHASSA.
Homage to HIM, the Exalted One, the Holy One, the Perfectly Enlightened One.
禮敬世尊、阿羅漢、正等正覺。
(Thrice 三称)
BUDDHAṀ SARAṆAṀ GACCHĀMI
To the BUDDHA I go for Refuge
我皈依佛
DHAMMAṀ SARAṆAṀ GACCHĀMI
To the DHAMMA I go for Refuge
我皈依法
SANGHAṀ SARAṆAṀ GACCHĀMI
To the SANGHA I go for Refuge
我皈依僧
DUTIYAMPI BUDDHAṀ SARAṆAṀ GACCHĀMI
For the second time, to the BUDDHA I go for Refuge.
第二次，我皈依佛
DUTIYAMPI DHAMMAṀ SARAṆAṀ GACCHĀMI
For the second time, to the DHAMMA I go for Refuge
第二次，我皈依法
DUTIYAMPI SANGHAṀ SARAṆAṀ GACCHĀMI
For the second time, to the SANGHA I go for Refuge
第二次，我皈依僧
TATIYAMPI BUDDHAṀ SARAṆAṀ GACCHĀMI
For the third time, to the BUDDHA I go for Refuge
第三次，我皈依佛
TATIYAMPI DHAMMAṀ SARAṆAṀ GACCHĀMI
For the third time, to the DHAMMA I go for Refuge
第三次，我皈依法
TATIYAMPI SANGHAṀ SARAṆAṀ GACCHĀMI
For the third time, to the SANGHA I go for Refuge
第三次，我皈依僧
BHIKKHU 比丘 : TISARAṆAGAMANAṀ NIṬṬHITAṀ.
This is the end of taking the Triple Gem as refuge.
三皈依已授完畢。
LAITY 受戒者: ĀMA BHANTE.
Yes, Venerable Sir.
是的，大德。
五戒 PAÑCASĪLA (The Five Precepts)
**Repeat after the monk 跟著比丘念誦**
1 PĀṆĀTIPĀTĀ VERAMAṆĪ SIKKHĀPADAṀ SAMĀDIYĀMI
I undertake the precept to abstain from taking life.
我受持學處，戒除殺生。(我學習受持不殺生戒)
2 ADINNĀDĀNĀ VERAMAṆĪ SIKKHĀPADAṀ SAMĀDIYĀMI
I undertake the precept to abstain from stealing.
我受持學處，戒除不與而取。(我學習受持不偷盜戒)
3 KĀMESU MICCHĀCĀRĀ VERAMAṆĪ SIKKHĀPADAṀ SAMĀDIYĀMI
I undertake the precept to abstain from sexual misconduct.
我受持學處，戒除於欲邪行。(我學習受持不邪淫戒)
4 MUSĀVĀDĀ VERAMAṆĪ SIKKHĀPADAṀ SAMĀDIYĀMI
I undertake the precept to abstain from false speech.
我受持學處，戒除妄語。(我學習受持不妄語戒)
5 SURĀ-MERAYA-MAJJA-PAMĀDAṬṬHĀNĀ VERAMAṆĪ SIKKHĀ-PADAṀ SAMĀDIYĀMI
I undertake the precept to abstain from taking intoxicating liquors and drugs that leads to heedlessness
我受持學處，戒除飲酒。(我學習受持不飲酒戒) [注:任何能致使神志迷亂之物皆屬酒類之範圍]
LAITY: IMĀNI PAÑCA SIKKHĀPADĀNI SAMĀDIYĀMI
I undertake to observe these Five Precepts.
這就是我應該持守的五項學處。
(Thrice 三遍)
BHIKKHU 比丘:
SĪLENA SUGATIṀ YANTI
Through virtue they go to a good destination
由持戒故，使你達生善道，
SĪLENA BHOGA-SAMPADĀ
Through virtue is wealth attained
因持戒故，使你成就財富，
SĪLENA NIBBUTIṀ YANTI
Through virtue they attain unbinding
因持戒故，使你達證涅盤，
TASMĀ SĪLAṀ VISODHAYE.
Therefore, we should purify our virtue
因此，你(們)應當淨化戒行。
LAITY 受戒者: SĀDHU, SĀDHU, SĀDHU.
Excellent, Excellent, Excellent
善哉!善哉!善哉!
SABBE SATTĀ AVERĀ HONTU ABYĀPAJJHĀ HONTU ANĪGHĀ
HONTU SUKHĪ ATTĀNAṀ PARIHARANTU
All beings, may they be free of enmity, may they be free from ill-treatment, may they be free from troubles (of body and mind), and may they protect their own happiness
願一切有情沒有怨恨，沒有嗔怒，沒有煩惱，內心充滿喜悅。
SABBE PĀṆĀ AVERĀ HONTU ABYĀPAJJHĀ HONTU ANĪGHĀ HONTU SUKHĪ ATTĀNAṀ PARIHARANTU
All living creatures, may they be free of enmity, may they be free from ill-treatment, may they be free from troubles (of body and mind), and may they protect their own happiness
願一切眾生沒有怨恨，沒有嗔怒，沒有煩惱，內心充滿喜悅。
SABBE BHŪTĀ AVERĀ HONTU ABYĀPAJJHĀ HONTU ANĪGHĀ HONTU SUKHĪ ATTĀNAṀ PARIHARANTU
All creatures, may they be free of enmity, may they be free from ill-treatment, may they be free from troubles (of body and mind), and may they protect their own happiness
願一切生類沒有怨恨，沒有嗔怒，沒有煩惱，內心充滿喜悅。
SABBE PUGGALĀ AVERĀ HONTU ABYĀPAJJHĀ HONTU ANĪGHĀ HONTU SUKHĪ ATTĀNAṀ PARIHARANTU
All individuals, may they be free of enmity, may they be free from ill-treatment, may they be free from troubles (of body and mind), and may they protect their own happiness
願一切個體沒有怨恨，沒有嗔怒，沒有煩惱，內心充滿喜悅。
SABBE ATTA-BHĀVA-PARIYĀPANNĀ AVERĀ HONTU
ABYĀPAJJHĀ HONTU ANĪGHĀ HONTU SUKHĪ ATTĀNAṀ
PARIHARANTU
All forms of life, may they be free of enmity, may they be free from ill-treatment, may they be free from troubles (of body and mind), and may they protect their own happiness.
願一切擁有自體者沒有怨恨，沒有嗔怒，沒有煩惱，內心充滿喜悅。
************ ************
AHAṀ SUKHITO HOMI, NIDDUKKHO HOMI, AVERO HOMI,
ABYĀPAJJHO HOMI, ANĪGHO HOMI, SUKHĪ ATTĀNAṀ PARIHARĀMI.
May I be happy, May I be free from stress and pain, May I be free from enmity, May I be free from ill-treatment, May I be free from troubles (of body and mind), May I look after myself with ease.
願我快樂。願我沒有痛苦。願我沒有怨恨。願我沒有嗔怒。願我沒有煩惱。願我內心充滿喜悅。
IDAṀ ME PUÑÑAṀ MĀTĀPITŪNAṀ HOTU SUKHITĀ HONTU
MĀTĀPITARO
May our fathers and mothers be well and happy and be free from suffering
願以此功德，回向給予母親與父親，願他們快樂。
IDAṀ ME PUÑÑAṀ ÑĀTĪNAṀ HOTU SUKHITĀ HONTU ÑĀTAYO
May our relatives and friends be well and happy and be free from suffering
願以此功德，回向給予我的親屬，願他們快樂。
IDAṀ ME PUÑÑAṀ GARŪPAJJHĀYĀCARIYĀNAṀ HOTU
SUKHITĀ HONTU GARŪPAJJHĀYĀCARIYĀ
May our masters and teachers be well and happy and be free from suffering
願以此功德，回向給予我的師長與戒師，願他們快樂。
IDAṀ ME PUÑÑAṀ SABBADEVATĀNAṀ HOTU SUKHITĀ HONTU
SABBEDEVĀ
May all Devas be well and happy and be free from suffering
願以此功德，回向給予諸天神，願他們快樂。
IDAṀ ME PUÑÑAṀ SABBAPETĀNAṀ HOTU SUKHITĀ HONTU
SABBEPETĀ
May all beings in the lower realms be well and happy and be free from suffering
願以此功德，回向給予諸餓鬼，願他們快樂。
IDAṀ ME PUÑÑAṀ SABBAVERĪNAṀ HOTU SUKHITĀ HONTU
SABBEVERĪ
May our enemies be well and happy and be free from suffering
願以此功德，回向給予所有敵對者，願他們快樂。
IDAṀ ME PUÑÑAṀ SABBASATTĀNAṀ HOTU SUKHITĀ HONTU SABBESATTĀ
May all living beings be well and happy and be free from suffering
願以此功德，回向給予一切眾生，願他們快樂。
IDAṀ NO1 PUÑYABHĀGAṀ SABBASATTĀNAṀ DEMA2
May all beings share in our accrued merits
WHEN CHANTING ON YOUR OWN: 1CHANGE TO ME; 2CHANGE TO DEMI
個人念誦時:1 念為 ME; 2 念為 DEMI
SĀDHU... SĀDHU... SĀDHU...
Excellent... Excellent... Excellent...
善哉!善哉!善哉!
HANDA MAYAṀ UDDISANĀDHIṬṬHĀNA-GĀTHĀYO BHAṆĀMA SE
Now let us recite the verses on Aspiration and Dedication of Merits.
現在讓我們一起來誦念回向許願文。
ALL 全體:
IMINĀ PUÑÑAKAMMENA UPAJJHĀYĀ GUṆUTTARĀ
By this meritorious deed (may) my highly virtuous teachers,
願以此功德，回向給予對我有大恩德的戒師，
ĀCARIYŪPAKĀRĀ CA MĀTĀPITĀ CA ÑĀTAKĀ. PIYĀ MAMAṀ
Helpful guardians, my dear mother and father and relatives,
善於扶助及教導(我等)的師長們、父母親及一切親屬，
SURIYO CANDIMĀ RĀJĀ GUṆAVANTĀ NARĀ PI CA
Suriyo and Candimā kings (the Devas of Sun and Moon), all virtuous humans,
日神月神、具足祟高德行的人，
BRAHMA-MĀRĀ CA INDĀ CA LOKAPĀLĀ CA DEVATĀ
Brahmas, Māras and Indras (Tavatimsa Devas), the world protecting Devas,
梵天、魔羅、因陀羅、護衛世間的天神眾，
YAMO MITTĀ MANUSSĀ CA MAJJHATTĀ VERIKĀPI CA
Yama (Devas of the under-world), humans, friends, indifferent ones, enemies too,
夜摩天及一切人類，不管是親密的、不相識的或是冤仇的人。
LEADER 領誦者:
SABBE SATTĀ SUKHĪ HONTU
May all beings be happy,
願他們快樂，
SUKHAṀ CA TIVIDHAṀ DENTU PUÑÑĀNI PAKATĀNI ME
sharing my merit.
願我所得之功德，
KHIPPAṀ PĀPETHA VO MATAṀ
Give threefold happiness (now, after death, and finally NIBBĀNA); May you all quickly attain your wish
帶來三種樂 (現世、來生及解脫) ，願心願能早日實現。
IMINĀ PUÑÑAKAMMENA IMINĀ UDDISENA CA
By this meritorious deed and through this sharing.
願以此福業與回向的功德，
KHIPPĀHAṀ SULABHE CEVA
may I quickly and easily cut through craving and clinging
使我能早日斷除慾望及執取，以及心中的污穢。
YE SANTĀNE HINĀ DHAMMĀ YĀVA NIBBĀNATO MAMAṀ
And in this flux of being, while striving for my deliverance, may any low qualities in my character,
在我還未達到證悟涅盤之前，
NASSANTU SABBADĀ YEVA YATTHA JĀTO BHAVE BHAVE
be entirely destroyed, wherever I am born in one state of becoming after another
願我所有不好的素質得消除，每一生每一世，不管我生在何處。
UJUCITTAṀ SATIPAÑÑĀ SALLEKHO VIRIYAMHINĀ
May I have an upright mind, mindfulness, discernment, strictness, persistence
願我能以質直的心，殊勝的正念及智慧，及無比的精進，鏟除一切的煩惱。
MĀRĀ LABHANTU NOKĀSAṀ KĀTUÑCA VIRIYESU ME
Through my energetic efforts may evils (personified as Māras) have no chance to approach me, to do anything to me
惡魔將不再有任何機會，乘隙破壞我的精進了。
BUDDHĀDI-PAVARO NĀTHO DHAMMO NĀTHO VARUTTAMO
The Buddha is my foremost mainstay, the Dhamma my excellent high mainstay,
佛陀是我卓越的皈依處，佛法是我至上的皈依處，
NĀTHO PACCEKABUDDHO CA SAṄGHO NĀTHOTTARO MAMAṀ
The Lordly-lone Buddhas is my mainstay, the Saṅgha my superior mainstay
辟支佛及僧伽是我殊勝的皈依處，
TESOTTAMĀNUBHĀVENA MĀROKĀSAṀ LABHANTU MĀ.
Even unto my final birth, may Māras get no opportunity to approach me.
憑著他們無比的威力，魔羅不再有任何機會了。
| VIPASSISA NAMATTHU | CAKKHUMANTASSA SIRĪMATO |
| Praise be to VIPASSIS, | possessed of vision and glory, |
| 禮贊毗婆屍佛, | 具足慧眼,光耀莊嚴; |
| SIKHISSAPI NAMATTHU | SABBABHŪTĀNUKAMPINO |
| Praise be to SIKHI too, | sympathetic to beings all. |
| 禮贊屍棄佛, | 慈心悲憫一切眾生。 |
| VESSABHUSSA NAMATTHU | NHĀTAKASSA TAPASSINO |
| Praise be to VESSABHU, | cleansed of stains, and of ardent way, |
| 禮贊毗捨浮佛, | 精進不懈,斷除垢染; |
| NAMATTHU KAKUSANDHASSA | MĀRASENAPPAMADDINO |
| Praise be to KAKUSANDHA, | crusher of Mārā and his host. |
| 禮贊拘留孫佛, | 粉碎魔王及其軍隊。 |
| KONĀGAMANASSA NAMATTHU | BRĀHMANASSA VUSĪMATO |
| Praise be to KONĀGAMANA, | (true) Brahmin reached to perfection, |
| 禮贊拘那伽摩那佛, | 圓滿完成清淨聖潔梵行; |
| KASSAPASSA NAMATTHU | VIPPAMUTTASSA SABBADHI |
| Praise be to KASSAPA | in every way set free. |
| 禮贊迦葉佛, | 從一切(煩惱)中解脫出來。 |
| AṄGĪRASASSA NAMATTHU | SAKYAPUTTASSA SIRĪMATO |
| Praise be to ANGIRASA, | the glorious son of the Sakyas, |
| 禮贊昂其拉薩佛, | 那偉大的釋迦子, |
| YO IMAṀ DHAMMAMADESESI | SABBADUKKHĀPANŪDANAṀ |
| He who taught this DHAMMA | for dispelling all dukkha. |
| 開示正法, | 袪除一切的苦痛。 |
| YE CĀPI NIBBUTĀ LOKE | YATHĀBHŪTAṀ VIPASSISUṀ |
| All of them quenched of passion in the world, | by clearly seeing it as it truly is |
| 一切諸佛皆如實的照見諸法實相, | 並於世間體證涅盤, |
| TE JANĀ APISUNĀ | MAHANTĀ VITASĀRADĀ |
| They, the persons of gentle speech, the mighty ones of wisdom ripe. | |
| 他們(佛)語言柔和,是具足無上智慧的尊者。 | |
| HITAṀ DEVAMANUSSĀNAṀ | YAṀ NAMASSANTI GOTAM |
| Praise be to GOTAMA, who is for the benefit of devas and men, | |
| 禮贊世尊(喬達摩),為了人天的利益與安樂, | |
| VIJJĀCARAṆASAMPANNAṀ | MAHANTAṀ VĪTASĀRADAṀ |
| Perfect in knowledge and conduct; | the mighty one of wisdom ripe, |
| 成就無上智慧,明行具足。 | |
| VIJJĀCARAṆASAMPANNAṀ | BUDDHAṀ VANDĀMA GOTAMANTI. |
| Perfect in knowledge and conduct we revere the Buddha GOTAMA. | |
| 在此,對那明行兩具足的喬達摩佛,我們向您致以崇高的敬禮。 | |
| NAMO ME SABBABUDDHĀNAṀ | UPPANNĀNAṀ MAHESINAṀ |
| I pay homage to all the Buddhas who have appeared (in this world) in quest of great benefits (for all beings): | |
| 我向所有為了一切眾生利益而出現之正等正覺敬禮, | |
| TAṆHAṄKARO MAHĀVĪRO | MEDHAṄKARO MAHĀYASO |
| To Tanhaṅkara Buddha, who was endowed with great courage. To Medhañkara Buddha, who held a high position, | |
| 大雄之丹罕伽羅(除渴愛)佛,大名之美單伽羅(用智慧)佛, | |
| SARAṆAṄKARO LOKAHITO | DĪPAṄKARO JUTINDHARO |
| To Saranaṅkara Buddha, who did great service to all beings. To Dipaṅkara Buddha, who was endowed with brilliance, | |
| 利益世間之娑羅南伽羅(作依靠)佛,帶來光明之提磐迦羅(燃燈)佛, | |
| KOṆḌAÑÑO JANAPĀMOKKHO | MAṄGALO PURISĀSABHO |
| To Kondañña Buddha, who was the leader of men. To Maṅgala Buddha, who was superbly bold, | |
| 人中上首之孔達尼耶(智調伏)佛,人中出眾之曼伽羅(吉祥)佛, | |
| SUMANO SUMANO DHĪRO | REVATO RATIVAḌḌHANO |
| To Sumana Buddha, who was learned and beautiful hearted. To Revata Buddha, who was full of rejoicing for all beings, | |
| 善意賢明的須曼那(善意)佛,充滿喜悅的離婆多佛, | |
| SOBHITO GUṆASAMPANNO | ANOMADASSĪ JANUTTAMO |
| To Sobhita Buddha, who was fully endowed with virtues. To Anomadasī Buddha, who was the highest among men, | |
| 具足德行之須毗陀(所照)佛,人中最上之阿諾摩達四(高見)佛, | |
| PADUMO LOKAPAJJOTO | NĀRADO VARASĀRATHĪ |
| To Paduma Buddha, who lighted up the world. To Nārada Buddha, trainer of men par excellence, | |
| 照亮世間之婆睹摩(蓮華)佛,最上調御者之那羅陀佛, | |
| PADUMUTTARO SATTASĀRO | SUMEDHO APPAṬIPUGGALO |
| To Padumuttara Buddha, refuge for all beings. To Sumedha Buddha, the incomparable, | |
| 有情依處之跋陀無陀羅(蓮華上)佛,無能比之須美陀(善慧)佛, | |
| SUJĀTO SABBALOKAGGO | PIYADASSĪ NARĀSABHO |
| To Sujāta Buddha, supreme over all beings in the world. To Piyadassi Buddha, greatest among men, | |
| 一切界勝之須闍陀(善生)佛,人中最大之毗耶達西(喜見)佛, | |
| ATTHADASSĪ KĀRUṆIKO | DHAMMADASSĪ TAMONUDO |
| To Atthadasī Buddha, whose compassion is so vast. To Dhammadassī Buddha, who dispersed darkness in men, | |
| 廣大悲心之阿陀達西(義見)佛,去除黑暗之達摩達西(法見)佛, | |
| SIDDHATTHO ASAMO LOKE | TISSO CA VADATAṀ VARO |
| To Siddhatha Buddha, who had no equal in the world. To Tissa Buddha, most excellent among the wise, | |
| 世間無能比之悉達陀(義成就)佛,無上智之提沙佛, | |
| PUSSO CA VARADO BUDDHO | VIPASSĪ CA ANŪPAMO |
| To Pussa Buddha, superb expounder of the Dhamma. To Vipassī Buddha, with whom no comparison could be found, | |
| 予人覺醒之普沙佛,無能比之毗婆屍佛, | |
| SIKHĪ SABBAHITO SATTHĀ | VESSABHŪ SUKHADĀYAKO |
| To Sikhī, a teacher who cared for all mankind. To Vessabhū, who brought happiness | |
| 慈愛世人之導師, 屍棄佛,快樂帶來者之毗捨浮佛, | |
| KAKUSANDHO SATTHAVĀHO | KOṆĀGAMANO RAṆAÑJAHO |
| To Kakusandha, who lead beings out of bondage. To Konāgamana, who broke the hold of defilement, | |
| 引領解脫之拘留孫佛,打破煩惱執取之拘那伽摩那佛, | |
| KASSAPO SIRISAMPANNO | GOTAMO SAKYAPUṄGAVOTI. |
| To Kassapa, who was so full of glory. To Gotama, who was the greatest of the Sakyas. | |
| 具足榮耀之迦葉佛,偉大釋子喬達摩佛。 | |
| DUKKHAPPATTĀ CA NIDDUKKHĀ | BHAYAPPATTĀ CA NIBBHAYĀ |
| Those who have fallen into suffering, may they not suffer, | Who have fallen into danger, may they be without danger, |
| 願受苦的眾生得到救護而無苦難! | 願身處危險的眾生脫離危險! |
| SOKAPPATTĀ CA NISSOKĀ | HONTU SABBEPI PĀṆINO |
| Who have fallen into grief, | may they not grieve |
| 願處在悲痛中的眾生擺脫悲痛! | 願一切眾生皆如此。 |
| ETTĀVATĀ CA AMHEHI | SAMBHATAṀ PUÑÑA-SAMPADAṀ |
| For the sake of all attainment and success, | Puñña has been attained and collected, |
| 由我們所成就受人所贊嘆的功德, | |
| SABBE DEVĀNUMODANTU | SABBA-SAMPATTI-SIDDHIYĀ |
| May all Devas rejoice in (and share) it | In the extent to which we have gathered a consummation of merit. |
| 願諸天神隨喜,以成就一切善行。 | |
| DĀNAṀ DADANTU SADDHĀYA | SĪLAṀ RAKKHANTU SABBADĀ |
| By faith should gifts be given, | Virtue should always be maintained. |
| 願你以虔誠的信心佈施, | 願你常持戒律, |
| BHĀVANĀ BHIRATĀ HONTU | GACCHANTU DEVATĀGATĀ |
| Delightful should meditation be, and all the deities who are present here, may return to their respective abodes. | |
| 願你在禪修中獲得平靜的喜悅。所有集合在此的諸天神,回歸他們的來處! | |
| SABBE BUDDHĀ BALAPPATTĀ | PACCEKĀNAÑCA YAṀ BALAṀ |
| From the power attained by all the Buddhas | And the power of the Solitary Ones |
| 以諸佛、 | 辟支佛 |
| ARAHANTĀNAÑ CA TEJENA | RAKKHAṀ BANDHĀMI SABBASO |
| And by the might of the Arahants | I bind (this thread) in every way for protection. |
| 及阿羅漢所成就的功德力, | 願此線所圍繞之處都受到保護。 |
| JAYĀSANĀKATĀ BUDDHĀ | JETVĀ MĀRAṀ SAVĀHANAṀ |
| The, noble men, having come to the victory throne, having conquered Māra | |
| 諸佛端坐聖寶座,征服魔羅與魔君, | |
| CATUSACCĀSABHAṀ RASAṀ | YE PIVIṄSU NARĀSABHĀ |
| Together with his army and vehicles, drank the nectar of Four Noble Truths. | |
| 是常飲四諦法水之人中聖者。 | |
| TAṆHAṄKARĀDAYO BUDDHĀ | AṬṬHAVĪSATI NĀYAKĀ |
| May the 28 Buddhas known as Tanhankara etc., | |
| 以丹韓伽拉佛為首的二十八佛, | |
| SABBE PATIṬṬHITĀ MAYHAṀ | MATTHAKE TE MUNISSARĀ |
| Are all established on the crown of my head | |
| 一一立於我頭頂。 | |
| SĪSE PATIṬṬHITO MAYHAṀ | BUDDHO DHAMMO DAVILOCANE |
| The Buddha is established in my head, The Dhamma is upon my both eyes. | |
| 於我頭上的是佛陀,法在我的雙眸, | |
| SAṄGHO PATIṬṬHITO MAYHAṀ | URE SABBAGUṆĀKARO |
| The Sangha – the mine of all virtues – is established in at my chest. | |
| 而具足一切功德的僧伽則在我的胸膛。 | |
| HADAYE ME ANURUDDHO | SĀRĪPUTTO CA DAKKHIṆE |
| Venerable Anurudha is in my heart. Venerable Sariputta is on my right side. | |
| 阿那律陀在我的心,舍利弗在我的右邊, | |
| KOṆḌAÑÑO PIṬṬHIBHĀGASMIṀ | MOGGALLĀNO CA VĀMAKE |
| Venerable Anna Kondanna is behind my back. Venerable Moggallana is on my left side. | |
| 喬陳如在我的後面,目犍連在我的左邊, | |
| DAKKHIṆE SAVANE MAYHAṀ | ĀSUṀ ĀNANDA-RĀHULO |
| Venerable Ananda and Venerable Rahula are at my right ear. | |
| 阿難陀與羅睺羅在右耳邊, | |
| KASSAPO CA MAHĀNĀMO | UBHĀSUṀ VĀMASOTAKE |
| Venerable Kassapa and Venerable Mahanama are at my left ear. | |
| 迦葉與摩訶男在左耳邊; | |
| KESATO PIṬṬHIBHĀGASMIṀ | SURIYO VA PABHAṄKARO |
| Venerable Sobhita, the noble sage, sits in consummate glory, splendored perfectly like the sun | |
| 具足光輝的賢勝者蘇毗多,放光如日照, | |
| NISINNO SIRISAMPANNO | SOBHITO MUNIPUṄGAVO |
| all over the hair at the back of my head. | |
| 坐於我發後上方處。 | |
| KUMĀRAKASSAPO THERO | MAHESĪ CITTAVĀDAKO |
| Elder Kumarakassapa, the great sage and eloquent speaker, a mine of virtue is in my mouth. | |
| 善說心法的古摩洛迦葉長老,具足功德,他常在我口中。 | |
| SO MAYHAṀ VADANE NICCAṀ | PATIṬṬHĀSI GUṆĀKARO |
| Those five known as is constantly in my mouth | |
| PUṆṆO AṄGULIMĀLO CA | UPĀLĪ NANDA-SĪVALĪ |
| These five elders – Venerable Punna, Angulimala, Upali, Nanda, Sivali, | |
| 般諾、盎哥羅魔、優波離、難陀、希瓦利這五位長老, | |
| THERĀ PAÑCA IME JĀTĀ | NALĀṬE TILAKĀ MAMA |
| Have arisen as auspicious Stand like a holy mark anointing at the middle of my forehead. | |
| 化為吉祥之印從我額頭中央現起。 | |
| SESĀSĪTI MAHĀTHERĀ | VIJITĀ JINASĀVAKĀ |
| The remainder of the 80 great elders – victorious, | |
| 還有那其他的 80 位大長老, | |
| ETESĪTI MAHĀTHERĀ | JITAVANTO JINORASĀ |
| Disciples of the Conqueror, sons of the Conqueror | |
| 皆是佛陀的聖弟子,是勝利佛陀之子, | |
| JALANTĀ SĪLATEJENA | AṄGAMAṄGESU SAṆṬHITĀ |
| Shining with the majesty of moral virtue – are established in the various parts of my body. | |
| 戒德之光芒在綻放,在立於身體的每個部位。 | |
| RATANAṀ PURATO ĀSI | DAKKHIṆE METTASUTTAKAṀ |
| The Ratana Sutta is in front of me, the Discourse on Metta Sutta is to the right. | |
| 《寶經》在我前面,《慈經》在我右邊, | |
| DHAJAGGAṀ PACCHATO ĀSI | VĀME AṄGULIMĀLAKAṀ |
| The Dhajagga Sutta is behind. The Angulimala paritta is to my left. | |
| 《幢頂經》在我身後,《盎哥羅魔護衛偈》在我左邊。 | |
| KHANDHA-MORA-PARITTAÑCA | ĀṬĀNĀṬIYA-SUTTAKAṀ |
| The Khanda, Mora and Atanatiya paritta are a roof in the air. | |
| 《蘊護偈》、《摩拉偈》與《阿達那提亞護衛偈》在虛空覆蓋著, | |
| ĀKĀSE CHADANAṀ ĀSI | SESĀ PĀKĀRA-SAṆṬHITĀ |
| The remaining suttas are established as a fortress wall around me. | |
| 而其他的經偈則於我四周立成正法的圍牆。 | |
| JINĀNĀNĀ VARASAṀYUTTĀ | SATTAPPĀKĀRA-LAṄKATĀ |
| Excellently bound in many ways by The Conqueror, seven fortress walls arrayed against them, | |
| 銜接於勝境之勝力,七堵法牆圍繞之, | |
| VĀTAPITTĀ-DISAÑJĀTĀ | BĀHIRAJJHATTUPADDAVĀ |
| May all misfortunes within and without – caused by such things as wind or bile – | |
| 憑著那無窮境的勝力, | |
| ASESĀ VINAYAṀ YANTU | ANANTA-JINATEJASĀ |
| Be destroyed without trace through the unending Conqueror’s majesty. | |
| 願裡裡外外所有的不幸皆消滅無余。 | |
| VASATO ME SAKICCENA | SADĀ SAMBUDDHA-PAÑJARE |
| As I dwell, in all my affairs, always in the cage of the Self-awakened One, | |
| 於任何事,我皆常住於正覺之陣, | |
| JINAPAÑJARAMAJJHAMHI | VIHARANTAṀ MAHĪTALE |
| Living on earth in the middle of the cage of the Conquerors | |
| 安於勝利之陣的正中, | |
| SADĀ PĀLENTU MAṀ SABBE | TE MAHĀPURISĀ-SABHĀ |
| am always guarded by all of these great noble men. | |
| 常獲所有偉大聖者的守護。 | |
ICCEVAMANTO SUGUTTO SURAKKHO
JINĀNUBHĀVENA JITUPADDAVO
DHAMMĀ-NUBHĀVENA JITĀRISAṄGHO
SAṄGHĀNUBHĀVENA JITANTARĀYO
SADDHAMMĀ-NUBHĀVAPĀLITO
CARĀMI JINAPAÑJARETI.
Thus am I utterly well-sheltered, well protected. Through the power of the Conqueror, misfortunes are vanquished. Subdue any distress, by the majestic power of the Conqueror. Through the power of the Dhamma, the enemy horde is vanquished. Through the power of the Saṅgha, dangers are vanquished. Guarded by the power of the True Dhamma, I go about in the Conqueror’s Cage.
於此,完完全全地被善護衛,
憑著勝利之力量,所有困擾得消除,
憑著法的力量,所有敵人皆遠離,
憑著僧伽的力量,所有危難皆消散,
在正法的保護下,我常在勝利之陣中。
EVAMME SUTAṀ: EKAṀ SAMAYAṀ BHAGAVĀ SĀVATTHIYAṀ
VIHARATI JETAVANE ANĀTHAPIṆḌIKASSA ĀRĀME, TATRA KHO
BHAGAVĀ BHIKKHŪ ĀMANTESI BHIKKHAVOTI, BHADANTETI TE
BHIKKHŪ BHAGAVATO PACCASSOSŪṀ BHAGAVĀ ETADAVOCA.
Thus, have I heard: At one time the Exalted One was staying near Savatthi at Jeta’s Grove, Anathapindika’s park. There he addressed the monks: 「Monks.」 「Yes, Lord,」 the monks responded to him. The Exalted One said:
如是我聞:有一次,世尊安住在捨衛城附近,祗樹給孤獨長者的祗樹園精捨。世尊召集比丘們,然後對他們說 :"諸比丘!" 。" 世尊",比丘們應道。世尊開示說 :
METTĀYA BHIKKHAVE CETOVIMUTTIYĀ ĀSEVITĀYA BHĀVITĀYA
BAHULĪKATĀYA YĀNĪKATĀYA VATTHUKATĀYA ANUṬṬHITĀYA
PARICITĀYA SUSAMĀRADDHĀYA EKĀDASĀNISAṀSĀ PĀṬIKAṄKHĀ.
O Bhikkus, Loving-kindness conduces the unshackling of the mind. An individual who is familiar with Metta, practices metta radiation, becomes good at it until it becomes his nature, such an individual so developed in loving-kindness will gain eleven benefits.
比丘們,慈心能引發出不動搖之心。對於熟悉慈心並經常訓練的行者,漸次掌握它並形成他的習性,該行者經過培育慈心後將獲得十一種利益。
KATAME EKĀDASA. SUKHAṀ SUPATI SUKHAṀ PAṬIBUJJHATI.
NA PĀPAKAṀ SUPINAṀ PASSATI. MANUSSĀNAṀ PIYO HOTI.
AMANUSSĀNAṀ PIYO HOTI. DEVATĀ RAKKHANTI. NĀSSA AGGI VĀ
VISAṀ VĀ SATTHAṀ VĀ KAMATI. TUVAṬAṀ CITTAṀ SAMĀDHIYATI.
MUKHAVAṆṆO VIPPASĪDATI. ASAMMUḶHO KĀLAṀ KAROTI.
UTTARIṀ APPAṬIVIJJHANTO BRAHMALOKŪPAGO HOTI
Which eleven? He sleeps with ease and well. He wakes up with ease and feeling good. He does not have bad dreams. He is dear to human beings, dear to non-human beings. He is protected by Devas. He will not be harmed by fire, poisons or weapons. He achieves Samādhi fast. His facial complexion is bright. He will not die in bewilderment and – if penetrating no higher – the Brahma world will be within his reach.
那十一種利益呢 ?他睡時安寧,醒時精神舒暢,不做惡夢,人所敬愛,非人也敬愛,天人護衛。刀兵火毒不能侵。易攝心入定,膚色美好 (容光換發) 。死時心不顛倒(臨終不昏迷不恐懼),若未得解脫(生死)也將獲生梵天界(如睡醒一般)。
METTĀYA BHIKKHAVE CETOVIMUTTIYĀ ĀSEVITĀYA BHĀVITĀYA
BAHULĪKATĀYA YĀNĪKATĀYA VATTHUKATĀYA ANUṬṬHITĀYA
PARICITĀYA SUSAMĀRADDHĀ YA IME EKĀDASĀNISAṀSĀ PĀṬIKAṄKHĀTI.
O Bhikkus, Loving-kindness thus conduces the unshackling of the mind. An individual who is familiar with Metta, practices metta radiation, becomes good at it until it becomes his nature, such an individual so developed in loving-kindness will gain eleven benefits.
"比丘們,因而慈心能引發出不動搖之心,對於熟悉慈心並經常訓練的行者,漸次掌握它並形成他的習性, 該行者經過培育慈心後將獲得這十一種利益" 世尊如此說到。
IDAMAVOCA BHAGAVĀ. ATTAMANĀ TE BHIKKHŪ BHAGAVATO BHĀSITAṀ ABHINANDUNTI.
Thus, spoke the Blessed One. All the Bhikkus were glad at heart, and they rejoiced at the words of the Lord.
佛陀宣說完後,眾比丘皆歡喜信受。
EVAM ME SUTAṀ: EKAṀ SAMAYAṀ BHAGAVĀ BĀRĀṆASIYAṀ
VIHARATI ISIPATANE MIGADĀYE. TATRA KHO BHAGAVĀ
BHIKKHŪ ĀMANTESI BHIKKHAVOTI. BHADANTETI TE BHIKKHŪ
BHAGAVATO PACCASSOSUṀ. BHAGAVĀ ETADAVOCA:
Thus have I heard: On one occasion the Exalted One was staying in Varanasi at Isipatana in the Deer Park. There the Exalted One addressed the monks: 「O, monks!」 「Yes, Lord,」 those monks replied him. The Exalted One spoke, thus:
如是我聞:有一次,世尊住在波羅奈鹿野苑的仙人墜落處。在那裡,世尊召喚比丘們:「比丘們!」「尊師!」那些比丘回答世尊。世尊這麼說:
TATHĀGATENA BHIKKHAVE ARAHATĀ SAMMĀSAMBUDDHENA,
BĀRĀṆASIYAṀ ISIPATANE MIGADĀYE, ANUTTARAṀ
DHAMMACAKKAṀ PAVATTITAṀ, APPAṬIVATTIYAṀ SAMAṆENA VĀ
BRĀHMAṆENA VĀ DEVENA VĀ MĀRENA VĀ BRAHMUNĀ VĀ
KENACI VĀ LOKASMIṀ.
「The Realised One, monks, the Holy One, the Perfectly Enlightened One, while in Baranasi, Isipatana, in the Deer Park has set the unsurpassed wheel of the Dhamma in motion, (and that Wheel) cannot be reverted by Samana, by Brāhmin, by Deva, by Māra, by Brāhma, or by anyone at all in the world.
「比丘們!在波羅奈鹿野苑的仙人墜落處,這無上法輪已被如來、阿羅漢、遍正覺者轉動了,將不被任何沙門、婆羅門、天、魔、梵,或世間中任何者反轉,
YADIDAṀ CATUNNAṀ ARIYASACCĀNAṀ ĀCIKKHANĀ, DESANĀ,
PAÑÑĀPANĀ, PAṬṬHAPANĀ, VIVARAṆĀ, VIBHAJANĀ, UTTĀNĪKAMMAṀ
These are the announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Four Noble Truth.
即:四聖諦的告知、教導、安立、建立、開顯、解析、闡明,
KATAMESAṀ CATUNNAṀ?
Of which four?
哪四個呢?
DUKKHASSA ARIYASACCASSA ĀCIKKHANĀ, DESANĀ, PAÑÑĀPANĀ,
PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ UTTĀNĪKAMMAṀ.
The announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Noble Truth of the Suffering.
苦聖諦的告知、教導、安立、建立、開顯、解析、闡明,
DUKKHASAMUDAYASSA ARIYASACCASSA ĀCIKKHANĀ, DESANĀ
PAÑÑĀPANĀ PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ UTTĀNĪKAMMAṀ.
The announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Noble Truth of the arising of Suffering.
苦集聖諦的告知、教導、安立、建立、開顯、解析、闡明,
DUKKHANIRODHASSA ARIYASACCASSA ĀCIKKHANĀ, DESANĀ PAÑÑĀPANĀ
PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ, UTTĀNĪKAMMAṀ.
The announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Noble Truth of the cessation of Suffering.
苦滅聖諦的告知、教導、安立、建立、開顯、解析、闡明,
DUKKHANIRODHAGĀMINIYĀ PAṬIPADĀYA ARIYASACCASSA ĀCIKKHANĀ,
DESANĀ PAÑÑĀPANĀ PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ UTTĀNĪKAMMAṀ.
The announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Noble Truth of the paths leading to cessation of Suffering.
導向苦滅道跡聖諦的告知、教導、安立、建立、開顯、解析、闡明。
TATHĀGATENA BHIKKHAVE, ARAHATĀ SAMMĀSAMBUDDHENA,
BĀRĀṆASIYAṀ ISIPATANE MIGADĀYE, ANUTTARAṀ DHAMMACAKKAṀ
PAVATTITAṀ, APPAṬIVATTIYAṀ SAMAṆENA VĀ BRĀHMAṆENA VĀ
DEVENA VĀ MĀRENA VĀ BRAHMUNĀ VĀ KENACI VĀ LOKASMIṀ.
The Realised One, monks, the Holy One, the Perfectly Enlightened One, while in Baranasi, Isipatana, in the Deer Park has set the unsurpassed wheel of the Dhamma in motion, (and that Wheel) cannot be reverted by Samana, by Brāhmin, by Deva, by Māra, by Brāhma, or by anyone at all in the world.
比丘們!在波羅奈鹿野苑的仙人墜落處,這無上法輪已被如來、阿羅漢、遍正覺者轉動了,必將不被任何沙門、婆羅門、天、魔、梵,或世間中任何者反轉,
YADIDAṀ IMESAṀ CATUNNAṀ ARIYASACCĀNAṀ ĀCIKKHANĀ,
DESANĀ PAÑÑĀPANĀ PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ UTTĀNĪKAMMAṀ.
These are the announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of these Four Noble Truth.
即:這四聖諦的告知、教導、安立、建立、開顯、解析、闡明。
SEVATHA BHIKKHAVE SĀRĪPUTTAMOGGALLĀNE, BHAJATHA BHIKKHAVE
SĀRĪPUTTAMOGGALLĀNE PAṆḌITĀ BHIKKHŪ ANUGGĀHAKĀ
SABRAHMACĀRĪNAṀ, SEYYATHĀPI BHIKKHAVE JENETĀ EVAṀ SĀRĪPUTTO.
SEYYATHĀPI JĀTASSA ĀPĀDETĀ EVAṀ MOGGALLĀNO. SĀRIPUTTO BHIKKHAVE,
SOTĀPATTIPHALE VINETI. MOGGALLĀNO UTTAMATTHE.
O monks, associate with Sārīputta and Moggallāna, keep a companionship with Sārīputta and Moggallāna. They are wise monks who assist those living the spiritual life. Just as a mother, so is Sārīputta. Just as a nourisher to the new-born (child), so is Moggallāna. O monks, Sārīputta guides beings to the fruit of Stream-entry. Moggallāna guides beings to the supreme good.
比丘們!你們應該親近舍利弗、目揵連,比丘們!你們應該服侍舍利弗、目揵連,[兩位]比丘是賢智者、同梵行比丘們的資助者。比丘們!舍利弗猶如生母那樣,目揵連猶如養母那樣,比丘們!舍利弗在入流果上訓練指導,目揵連在最上目的上[訓練指導],
SĀRIPUTTO BHIKKHAVE, PAHOTI CATTĀRI ARIYASACCĀNI, VITTHĀRENA
ĀCIKKHITUṀ DESETUṀ, PAÑÑĀPETUṀ, PAṬṬHAPETUṀ VIVARITUṀ
VIBHAJITUṀ UTTĀNĪKĀTUNTI.
O monks, Sārīputta is able to announce, instruct, disclose, open up, distinguish, (and) manifest the Four Noble Truth in detail.
比丘們!舍利弗能夠詳細地告知、教導、安立、建立、開顯、解析、闡明四聖諦。
IDAMAVOCA BHAGAVĀ IDAṀ VATVĀNA SUGATO UṬṬHĀYĀSANĀ
VIHĀRAṀ PĀVISI.
The Exalted One having said these, rose from (his) seat and went into his living quarter.
這就是世尊所說。說了這個後,善逝起座進入住處。
TATRA KHO ĀYASMĀ SĀRĪPUTTO ACIRAPAKKANTASSA BHAGAVATO
BHIKKHŪ ĀMANTESI:
Then indeed, Venerable Sārīputta not long after the Exalted One has left, addressed the monks:
在那裡,當世尊離去不久,尊者舍利弗召喚比丘們:
ĀVUSO BHIKKHAVOTI. ĀVUSOTI KHO TE BHIKKHŪ ĀYASMATO
SĀRĪPUTTASSA PACCASSOSUṀ
「O friend monks.」 「(Yes) Venerable friend,」 replied those monks to Venerable Sārīputta.
「比丘學友們!」「學友!」那些比丘回答尊者舍利弗。
ĀYASMĀ SĀRIPUTTO ETADAVOCA:
Venerable Sārīputta spoke, thus:
尊者舍利弗這麼說:
TATHĀGATENA ĀVUSO ARAHATĀ SAMMĀSAMBUDDHENA,
BĀRĀṆASIYAṀ ISIPATANE MIGADĀYE, ANUTTARAṀ
DHAMMACAKKAṀ PAVATTITAṀ, APPATIVATTIYAṀ SAMAṆENA VĀ
BRĀHMAṆENA VĀ DEVENA VĀ MĀRENA VĀ BRAHMUNĀ VĀ
KENACI VĀ LOKASMIṀ.
「The Realised One, friends, the Holy One, the Perfectly Enlightened One, while in Baranasi, Isipatana, in the Deer Park has set the unsurpassed wheel of the Dhamma in motion, (and that Wheel) cannot be reverted by Samana, by Brāhmin, by Deva, by Mārā, by Brāhma, or by anyone at all in the world.
「學友們!在波羅奈鹿野苑的仙人墜落處,這無上法輪已被如來、阿羅漢、遍正覺者轉動了,將不被任何沙門、婆羅門、天、魔、梵,或世間中任何者反轉,
YADIDAṀ IMESAṀ CATUNNAṀ ARIYASACCĀNAṀ ĀCIKKHANĀ,
DESANĀ PAÑÑĀPANĀ PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ UTTĀNĪKAMMAṀ.
These are the announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of these Four Noble Truth.
即:四聖諦的告知、教導、安立、建立、開顯、解析、闡明,
KATAMESAṀ CATUNNAṀ?
Of which four?
哪四個呢?
DUKKHASSA ARIYASACCASSA ĀCIKKHANĀ, DESANĀ PAÑÑĀPANĀ
PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ UTTĀNĪKAMMAṀ.
The announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Noble Truth of the suffering.
苦聖諦的告知、教導、安立、建立、開顯、解析、闡明,
DUKKHASAMUDAYASSA ARIYASACCASSA ĀCIKKHANĀ, DESANĀ
PAÑÑĀPANĀ PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ UTTĀNĪKAMMAṀ.
The announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Noble Truth of the arising of suffering.
苦集聖諦的告知、教導、安立、建立、開顯、解析、闡明,
DUKKHANIRODHASSA ARIYASACCASSA ĀCIKKHANĀ, DESANĀ,
PAÑÑĀPANĀ, PAṬṬHAPANĀ, VIVARAṆĀ, VIBHAJANĀ, UTTĀNĪKAMMAṀ.
The announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Noble Truth of the cessation of suffering.
苦滅聖諦的告知、教導、安立、建立、開顯、解析、闡明,
DUKKHANIRODHAGĀMINIYĀ PAṬIPADĀYA ARIYASACCASSA ĀCIKKHANĀ,
DESANĀ PAÑÑĀPANĀ PAṬṬHAPANĀ, VIVARAṆĀ VIBHAJANĀ UTTĀNĪKAMMAṀ.
The announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of the Noble Truth of the paths leading to cessation of suffering.
導向苦滅道跡聖諦的告知、教導、安立、建立、開顯、解析、闡明。
KATAMAÑCĀVUSO DUKKHAṀ ARIYASACCAṀ?
What O friends, what is the Noble Truth of suffering?
而,學友們!什麼是苦聖諦呢?
JĀTIPI DUKKHĀ JARĀPI DUKKHĀ, MARAṆAMPI DUKKHAṀ,
SOKAPARIDEVADUKKHADOMANASSUPĀYĀSĀPI DUKKHĀ.
Birth is suffering, old age is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering.
生是苦,老也是苦,死也是苦,愁、悲、苦、憂、絕望也是,
APPIYEHI SAMPAYOGO DUKKHO, PIYEHI VIPPAYOGO DUKKHO,
YAMPICCHAṀ NA LABHATI TAMPI DUKKHAṀ. SAṄKHITTENA
PAÑCUPĀDĀNAKKHANDHĀ DUKKHĀ.
Association with the dislike is suffering, separation from the liked is suffering, not getting what one wants is suffering. In brief, the five aggregates as objects of clinging are suffering.
所求不得是苦,總括之,五取蘊是苦。
KATAMĀ CĀVUSO JĀTI?
What friends, is birth?
而,學友們!什麼是生?
YĀ TESAṀ TESAṀ SATTĀNAṀ TAMHI TAMHI SATTANIKĀYE JĀTI,
SAÑJĀTI OKKANTI NIBBATTI ABHINIBBATTI, KHANDHĀNAṀ
PĀTUBHĀVO ĀYATANĀNAṀ PAṬILĀBHO AYAṀ VUCCATĀVUSO JĀTI.
That birth, arising, entering, rebirth, appearance of aggregates, (and) getting spheres (of existence) of various beings in various group of beings. This, friends, is said to be birth.
所有眾生中,關於每一種眾生類的生、出生、入[胎]、生起、再生、諸蘊顯現、得諸處,學友們!這被稱為生。
KATAMĀ CĀVUSO JARĀ?
What friends, is old age?
而,學友們!什麼是老?
YĀ TESAṀ TESAṀ SATTĀNAṀ TAMHI TAMHI SATTANIKĀYE JARĀ,
JĪRAṆATĀ, KHAṆḌICCAṀ PĀLICCAṀ VALITTACATĀ, ĀYUNO SAṀHĀNI
INDRIYĀNAṀ PARIPĀKO AYAṀ VUCCATĀVUSO JARĀ.
That decay, decrepitude, having broken teeth, greying of hair, wrinkling of skin, diminishing of vitality, (and) failing of the sense faculties of various beings in various group of beings. This, friends, is said to be old age.
所有眾生中,關於每一種眾生類的老、老衰、齒落、發白、皮皺、壽命的衰退、諸根的退化,學友們!這被稱為老。
KATAMĀÑ CĀVUSO MARAṆAṀ?
What friends, is death?
而,學友們!什麼是死?
YĀ TESAṀ TESAṀ SATTĀNAṀ TAMHĀ TAMHĀ SATTANIKĀYĀ,
CUTI, CAVANATĀ BHEDO ANTARADHĀNAṀ MACCU MARAṆAṀ
KĀLAKIRIYĀ. KHANDHĀNAṀ BHEDO KAḶEVARASSA NIKKHEPO
JĪVITINDRIYASSA UPACCHEDO IDAṀ VUCCATĀVUSO MARAṆAṀ.
The passing away, perishing, disintegration, dismiss, mortality, death, decease, breaking up of aggregates, laying to rest of corpse, (and) cutting off the life faculties of various beings in various group of beings. This, friends, is said to be death.
所有眾生中,由於每一種眾生類的過世、滅亡、崩解、消失、死亡、壽終、諸蘊的崩解、屍體的捨棄、命根斷絕,學友們!這被稱為死。
KATAMO CĀVUSO SOKO?
What friends, is sorrow?
而,學友們!什麼是愁?
YO KHO ĀVUSO AÑÑATARAÑÑATARENA BYĀSANENA
SAMANNĀGATASSA AÑÑATARAÑÑATARENA DUKKHADHAMMENA
PHUṬṬHASSA SOKO, SOCANĀ SOCITATTAṀ ANTOSOKO,
ANTOPARISOKO AYAṀ VUCCATĀVUSO SOKO.
Whatever indeed friends, sorrow, mourning, sorrowfulness, internal sorrow, and internal deep sorrow of one who has undergone various misfortunes and is affected with various forms of suffering. This, friends, is said to be sorrow.
學友們!凡具備(遭遇)某些不幸、接觸某些苦法者的愁、悲傷、憂愁、內部的愁、內部的悲哀,學友們!這被稱為愁。
KATAMO CĀVUSO PARIDEVO?
What friends, is lamentation?
而,學友們!什麼是悲?
YO KHO ĀVUSO AÑÑATARAÑÑATARENA BYĀSANENA
SAMANNĀGATASSA AÑÑATARAÑÑATARENA DUKKHADHAMMENA
PHUṬṬHASSA ĀDEVO PARIDEVO, ĀDEVANĀ PARIDEVANĀ ĀDEVITATTAṀ,
PARIDEVITATTAṀ AYAṀ VUCCATĀVUSO PARIDEVO.
Whatever indeed friends, crying, wailing, deploring, lamenting, deplorability, lamentation of one who has undergone various misfortunes, and is affected with various forms of suffering. This, friends, is said to be lamentation.
學友們!凡具備(遭遇)某些不幸、接觸某些苦法者的悲嘆、悲泣、悲嘆著、悲泣著、悲嘆的狀態、悲泣的狀態,學友們!這被稱為悲。
KATAMAÑCĀVUSO DUKKHAṀ?
What friends, is pain?
而,學友們!什麼是苦?
YAṀ KHO ĀVUSO KĀYIKAṀ DUKKHAṀ, KĀYIKAṀ ASĀTAṀ,
KĀYASAMPHASSAJAṀ DUKKHAṀ, ASĀTAṀ VEDAYITAṀ.
IDAṀ VUCCATĀVUSO DUKKHAṀ.
Whatever indeed friends, (There are) bodily pain, bodily disagreeability, unpleasant feeling that is born from physical contact with the body, disagreeable, and experienced. This, friends, is said to be pain.
學友們!凡身體的苦、身體的不合意,身觸所生的苦與不合意感受,學友們!這被稱為苦。
KATAMAÑCĀVUSO DOMANASSAṀ?
What friends, is grief?
而,學友們!什麼是憂?
YAṀ KHO ĀVUSO CETASIKAṀ DUKKHAṀ, CETASIKAṀ ASĀTAṀ,
MANOSAMPHASSAJAṀ DUKKHAṀ, ASĀTAṀ VEDAYITAṀ IDAṀ
VUCCATĀVUSO DOMANASSAṀ.
Whatever indeed friends, (There are) pain or suffering from thought, disagreeable thought, unpleasant feeling that is born from contact with the mind, displeasure, and experienced. This, friends, is said to be grief.
學友們!凡心的苦、心的不合意,意觸所生的苦與不合意感受,學友們!這被稱為憂。
KATAMO CĀVUSO UPĀYĀSO?
What friends, is despair?
而,學友們!什麼是絕望?
YO KHO ĀVUSO AÑÑATARAÑÑATARENA BYĀSANENA SAMANNĀGATASSA
AÑÑATARAÑÑATARENA DUKKHADHAMMENA PHUṬṬHASSA ĀYĀSO,
UPĀYĀSO, ĀYĀSITATTAṀ UPĀYĀSITATTAṀ AYAṀ VUCCATĀVUSO UPĀYĀSO.
Whatever indeed friends, (There are) stress, distress, state of stress and distress of one who has undergone various misfortunes and is affected with various forms of suffering. This, friends, is said to be despair.
學友們!凡具備(遭遇)某些不幸、接觸某些苦法者的悲傷、絕望、悲傷的狀態、絕望的狀態,學友們!這被稱為絕望。
KATAMAÑCĀVUSO YAMPICCHAṀ NA LABHATI TAMPI DUKKHAṀ?
What friends, not getting what one wants is suffering?
而,學友們!什麼是所求不得是苦?
JĀTIDHAMMĀNAṀ ĀVUSO SATTĀNAṀ EVAṀ ICCHĀ UPPAJJATI:
AHO VATA MAYAṀ NA JĀTIDHAMMĀ ASSĀMA; NA CA VATA NO
JĀTI ĀGACCHEYYĀTI. NA KHO PANETAṀ ICCHĀYA PATTABBAṀ.
IDAṀPI YAMPICCHAṀ NA LABHATI TAMPI DUKKHAṀ.
Friends, to those who have the nature of being born, a wish of this sort arises: ‘Oh! Indeed (it is good) if we do not have the nature of being born; may birth not come to us.’ That (fact) is not achievable through wishing. When one does not get what is wished, that is suffering.
學友們!生法的眾生生起這樣的欲求:『啊!願我們沒有生法!願我們的生不來!』但這不以欲求而能得到,這是所求不得是苦。
JARĀDHAMMĀNAṀ ĀVUSO SATTĀNAṀ EVAṀ ICCHĀ UPPAJJATI:
AHO VATA MAYAṀ NA JARĀDHAMMĀ ASSĀMA; NA CA VATA NO
JARĀ ĀGACCHEYYĀTI. NA KHO PANETAṀ ICCHĀYA PATTABBAṀ.
IDAṀPI YAMPICCHAṀ NA LABHATI TAMPI DUKKHAṀ.
Friends, to those who have the nature of getting old, a wish of this sort arises: ‘Oh! Indeed (it is good) if we do not have the nature of getting old; may old age not come to us.’ That (fact) is not achievable through wishing. When one does not get what is wished, that is suffering.
學友們!老法的眾生生起這樣的欲求:『啊!願我們沒有老法!願我們的老不來!』但這不以欲求而能得到,這是所求不得是苦。
BYĀDHIDHAMMĀNAṀ ĀVUSO SATTĀNAṀ EVAṀ ICCHĀ UPPAJJATI:
AHO VATA MAYAṀ NA BYĀDHIDHAMMĀ ASSĀMA; NA CA VATA NO
BYĀDHI ĀGACCHEYYĀTI. NA KHO PANETAṀ ICCHĀYA PATTABBAṀ.
IDAṀPI YAMPICCHAṀ NA LABHATI TAMPI DUKKHAṀ.
Friends, to those who have the nature of being ill, a wish of this sort arises: ‘Oh! Indeed (it is good) if we do not have the nature of being ill; may illness not come to us.’ That (fact) is not achievable through wishing. When one does not get what is wished, that is suffering.
學友們!病法的眾生生起這樣的欲求:『啊!願我們沒有病法!願我們的病不來!』但這不以欲求而能得到,這是所求不得是苦。
MARAṆADHAMMĀNAṀ ĀVUSO SATTĀNAṀ EVAṀ ICCHĀ UPPAJJATI:
AHO VATA MAYAṀ NA MARAṆADHAMMĀ ASSĀMA; NA CA VATA NO
MARAṆAṀ ĀGACCHEYYĀTI. NA KHO PANETAṀ ICCHĀYA PATTABBAṀ.
IDAṀPI YAMPICCHAṀ NA LABHATI TAMPI DUKKHAṀ.
Friends, to those who have the nature of dying, a wish of this sort arises: ‘Oh! Indeed (it is good) if we do not have the nature of dying; may dying not come to us.’ That (fact) is not achievable through wishing. When one does not get what is wished, that is suffering.
學友們!死法的眾生生起這樣的欲求:『啊!願我們沒有死法!願我們的死不來!』但這不以欲求而能得到,這是所求不得是苦。
SOKAPARIDEVADUKKHADOMANASSUPĀYĀSADHAMMĀNAṀ
ĀVUSO SATTĀNAṀ EVAṀ ICCHĀ UPPAJJATI: AHO VATA MAYAṀ
NA SOKAPARIDEVADUKKHA-DOMANASSUPĀYĀSADHAMMĀ ASSĀMA,
NA CA VATA NO SOKAPARIDEVADUKKHADOMANASSUPĀYĀSĀ
ĀGACCHEYYUNTI. NA KHO PANETAṀ ICCHĀYA PATTABBAṀ.
IDAṀPI YAMPICCHAṀ NA LABHATI TAMPI DUKKHAṀ.
Friends, to those who have the nature of sorrow, lamentation, pain, grief, and despair, a wish of this sort arises: ‘Oh! Indeed (it is good) if we do not have the nature of sorrow, lamentation, pain, grief, and despair; may sorrow, lamentation, pain, grief, and despair not come to us.’ That (fact) is not achievable through wishing. When one does not get what is wished, that is suffering.
學友們!愁、悲、苦、憂、絕望法的眾生生起這樣的欲求:『啊!願我們沒有愁、悲、苦、憂、絕望法! 願我們的愁、悲、苦、憂、絕望不來!』但這不以欲求而能得到,這是所求不得是苦。
KATAME CĀVUSO SAṄKHITTENA PAÑCUPĀDĀNAKKHANDHĀ DUKKHĀ?
What friends, is 「in short the five aggregates of clinging are suffering」?
而,學友們!什麼是總括之,五取蘊是苦?
SEYYATHĪDAṀ: RŪPŪPĀDĀNAKKHANDHO, VEDANŪPĀDĀ-NAKKHANDHO,
SAÑÑŪPĀDĀNAKKHANDHO, SAṄKHĀRŪPĀDĀ-NAKKHANDHO,
VIÑÑĀṆŪPĀDĀNAKKHANDHO, IME VUCCANTĀVUSO,
SAṄKHITTENA PAÑCUPĀDĀNAKKHANDHĀ DUKKHĀ.
IDAṀ VUCCATĀVUSO, DUKKHAṀ ARIYASACCAṀ.
Which are as follows: the grasping at the group of the body, the grasping at the group of the feeling, the grasping at the group of the memory, the grasping at the group of the volition, the grasping at the group of the consciousness. Friends, these are said to be the five aggregates of clinging are suffering in short. This, friends, is said to be the Noble Truth of suffering.
即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊,學友們!這被稱為總括之,五取蘊是苦。學友們!這被稱為苦聖諦。
KATAMAÑCĀVUSO DUKKHASAMUDAYO ARIYASACCAṀ?
What friends, is the Noble Truth of arising of suffering?
而,學友們!什麼是苦集聖諦?
YĀYAṀ TAṆHĀ PONOBBHAVIKĀ, NANDIRĀGASAHAGATĀ
TATRATATRĀBHINANDINĪ. SEYYATHĪDAṀ: KĀMATAṆHĀ
BHAVATAṆHĀ VIBHAVATAṆHĀ, IDAṀ VUCCATĀVUSO
DUKKHASAMUDAYO ARIYASACCAṀ.
That, this craving resulting in rebirth, and the lust that finds pleasure now, here and there. There are: craving for sensual pleasures, craving for becoming, (and) craving for non-becoming. This friends, is said to be the Noble Truth of the arising of suffering.
是這導致再生、伴隨歡喜與貪、到處歡喜的渴愛,即:欲的渴愛、有的渴愛、虛無的渴愛,學友們!這被稱為苦集聖諦。
KATAMAÑCĀVUSO DUKKHANIRODHO ARIYASACCAṀ?
What friends, is the Noble Truth of the cessation of suffering?
而,學友們!什麼是苦滅聖諦?
YO TASSĀYEVA TAṆHĀYA ASESAVIRĀGANIRODHO, CĀGO
PAṬINISSAGGO MUTTI ANĀLAYO. IDAṀ VUCCATĀVUSO
DUKKHANIRODHO ARIYASACCAṀ.
That is the extinction of craving without residue; giving it away, letting it go, releasing it (and) not adhering to it. This, friends, is said to be the Noble Truth of the cessation of suffering.
就是那渴愛的無余褪去與滅、捨棄、斷念、解脫、無依住,學友們!這被稱為苦滅聖諦。
KATAMAÑCĀVUSO DUKKHANIRODHAGĀMINĪ PAṬIPADĀ ARIYASACCAṀ?
What friends, is the Noble Truth of the paths leading to cessation of suffering?
而,學友們!什麼是導向苦滅道跡聖諦?
AYAMEVA ARIYO AṬṬHAṄGIKO MAGGO. SEYYATHĪDAṀ:
SAMMĀDIṬṬHI, SAMMĀSAṄKAPPO, SAMMĀVĀCĀ, SAMMĀKAMMANTO,
SAMMĀ-ĀJĪVO, SAMMĀVĀYĀMO, SAMMĀSATI, SAMMĀSAMĀDHI.
Verily, it is the Noble Eightfold Paths. Namely: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, (and) Right Concentration.
就是這八支聖道;即:正見、正志、正語、正業、正命、正精進、正念、正定。
KATAMĀ CĀVUSO SAMMĀDIṬṬHI?
What friends, is Right View?
而,學友們!什麼是正見?
YAṀ KHO ĀVUSO DUKKHE ÑĀṆAṀ. DUKKHASAMUDAYE
ÑĀṆAṀ DUKKHANIRODHE ÑĀṆAṀ, DUKKHANIRODHAGĀMINIYĀ
PAṬIPADĀYA ÑĀṆAṀ, AYAṀ VUCCATĀVUSO SAMMĀDIṬṬHI.
That indeed, friends, is the knowing of suffering, the origin of suffering, the cessation of suffering, the paths leading to cessation of suffering. This, friends, is called Right View.
學友們!苦之智,苦集之智,苦滅之智,導向苦滅道跡之智,(正見就是了知苦的智慧,了知苦因的智慧,了知苦滅的智慧,了知導致苦滅之道的智慧。)學友們!這被稱為正見。
KATAMĀ CĀVUSO SAMMĀSAṄKAPPO?
What friends, is Right Thought?
而,學友們!什麼是正志(或譯為正思維,正欲)?
NEKKHAMMASAṄKAPPO, ABYĀPĀDASAṄKAPPO, AVIHIṀSĀSAṄKAPPO,
AYAṀ VUCCATĀVUSO SAMMĀSAṄKAPPO.
Thought of renunciations, thought free from aversions, thought free from violence. This, friends, is called Right Thought.
出離思維(決心放棄感官欲樂的享受)、無嗔思維(決心不對任何人心懷怨恨)、無害思維(決心不傷害任何生物)。學友們!這被稱為正志。
KATAMĀ CĀVUSO SAMMĀVĀCĀ?
What friends, is Right Speech?
而,學友們!什麼是正語?
MUSĀVĀDĀ VERAMAṆĪ, PISUṆĀYA VĀCĀYA VERAMAṆĪ,
PHARUSĀYA VĀCĀYA VERAMAṆĪ, SAMPHAPPALĀPĀ
VERAMAṆĪ, AYAṀ VUCCATĀVUSO SAMMĀVĀCĀ.
To abstain from lying, to abstain from divisive speech, to abstain from harsh speech, to abstain from idle chatter. This, friends, is called Right Speech.
不妄語、不兩舌(不挑撥離間及毀謗或中傷)、不惡口(不以惡言相向)、不綺語(不花言巧語、不說無益/雜穢的話語)。學友們!這被稱為正語。
KATAMO CĀVUSO SAMMĀKAMMANTO?
What friends, is Right Action?
而,學友們!什麼是正業?
PĀṆĀTIPĀTĀ VERAMAṆĪ, ADINNĀDĀNĀ VERAMAṆĪ,
KĀMESU MICCHĀCĀRĀ VERAMAṆĪ, AYAṀ VUCCATĀVUSO
SAMMĀ-KAMMANTO.
To abstain from killing living creatures, to abstain from taking what is not given, to abstain from sexual misconduct. This, friends, is called Right Action.
不殺生,不偷盜,不淫欲,學友們!這被稱為正業。
KATAMO CĀVUSO SAMMĀ-ĀJĪVO?
What friends, is Right Livelihood?
而,學友們!什麼是正命?
IDHĀVUSO ARIYASĀVAKO, MICCHĀ-ĀJĪVAṀ PAHĀYA SAMMĀ-ĀJĪVENA
JĪVIKAṀ KAPPETI. AYAṀ VUCCATĀVUSO SAMMĀ-ĀJĪVO.
Herein friends, a noble disciple, having abandoned dishonest livelihood, keeping his life going with livelihood. This, friends, is called Right Livelihood.
在此,學友們,聖弟子捨離邪命而以正當的方法謀生,以正命營生,學友們!這被稱為正命。
KATAMO CĀVUSO SAMMĀVĀYĀMO?
What friends, is Right Effort?
而,學友們!什麼是正精進?(或譯正勤)
IDHĀVUSO BHIKKHU ANUPPANNĀNAṀ PĀPAKĀNAṀ AKUSALĀNAṀ
DHAMMĀNAṀ ANUPPĀDĀYA, CHANDAṀ JANETI VĀYAMATI VIRIYAṀ
ĀRABHATI CITTAṀ PAGGAṆHĀTI PADAHATI. UPPANNĀNAṀ PĀPAKĀNAṀ
AKUSALĀNAṀ DHAMMĀNAṀ PAHĀNĀYA, CHANDAṀ JANETI VĀYAMATI
VIRIYAṀ ĀRABHATI CITTAṀ PAGGAṆHĀTI PADAHATI.
ANUPPANNĀNAṀ KUSALĀNAṀ DHAMMĀNAṀ UPPĀDĀYA, CHANDAṀ
JANETI VĀYAMATI VIRIYAṀ ĀRABHATI CITTAṀ PAGGAṆHĀTI PADAHATI.
UPPANNĀNAṀ KUSALĀNAṀ DHAMMĀNAṀ ṬHITIYĀ ASAMMOSĀYA,
BHIYYOBHĀVĀYA VEPULLĀYA BHĀVANĀYA PĀRIPŪRIYĀ,
CHANDAṀ JANETI VĀYAMATI VIRIYAṀ ĀRABHATI CITTAṀ
PAGGAṆHĀTI PADAHATI. AYAṀ VUCCATĀVUSO SAMMĀVĀYĀMO.
Herein friends, a Bhikkhu to avoid the arising of mental impurities; he makes effort, stirs up his energy, applies his mind to it and strives. For eradicating the mental impurities that have arisen, he generates will, makes effort, stirs up his energy, applies his mind to it and strives. For developing mental purity that has not yet arisen, he generates will, makes effort, stirs up his energy, applies his mind to it and strives. For maintaining mental purity that has arisen, for preserving it, bringing it to full growth, full maturity and perfect development, he generates will, makes effort, stirs up his energy, applies his mind to it and strives. This, friends, is called Right Effort.
於此有比丘,他生起意願、勤奮、激發精進、策勵自心、努力避免尚未生起的惡不善法生起。他生起意願、勤奮、激發精進、策勵自心、努力降伏已生起的惡不善法。他生起意願、勤奮、激發精進、策勵自心、努力促使尚生起的善法生起。他生起意願、勤奮、激發精進、策勵自心、努力促使已經生起的善法持續。學友們!這被稱為正精進。
KATAMĀ CĀVUSO SAMMĀSATI?
What friends, is Right Mindfulness?
而,學友們!什麼是正念?
IDHĀVUSO BHIKKHU KĀYE KĀYĀNUPASSĪ VIHARATI, ĀTĀPĪ
SAMPAJĀNO SATIMĀ VINEYYA LOKE ABHIJJHĀDOMANASSAṀ.
VEDANĀSU VEDANĀNUPASSĪ VIHARATI, ĀTĀPĪ SAMPAJĀNO
SATIMĀ VINEYYA LOKE ABHIJJHĀDOMANASSAṀ. CITTE
CITTĀNUPASSĪ VIHARATI, ĀTĀPĪ SAMPAJĀNO SATIMĀ VINEYYA
LOKE ABHIJJHĀDOMANASSAṀ. DHAMMESU DHAMMĀNUPASSĪ
VIHARATI, ĀTĀPĪ SAMPAJĀNO SATIMĀ VINEYYA LOKE
ABHIJJHĀDOMANASSAṀ AYAṀ VUCCATĀVUSO SAMMĀSATI.
Herein friends, a Bhikkhu remains focused on the body in and of itself ardent, alert, and mindful-putting away greed and distress, with reference to the world. Remains focused on the feelings in and of themselves ardent, alert, and mindful-putting away greed and distress, with reference to the world. Remains focused on the mind in and of itself ardent, alert, and mindful-putting away greed and distress, with reference to the world. Remains focused on the principles in and of themselves ardent, alert, and mindful-putting away greed and distress, with reference to the world. This, venerable friends, is called right mindfulness.
於此有比丘,以熱誠、正知、正念安住於觀身為身(身隨念),去除對世間的貪欲與憂惱。他以熱誠、正知、正念安住於觀受為受(受隨念),去除對世間的貪欲與憂惱。他以熱誠、正知、正念安住於觀心為心(心隨念),去除對世間的貪欲與憂惱。學友們!這被稱為正念。
KATAMO CĀVUSO SAMMĀSAMĀDHI?
What friends, is Right Concentration?
而,學友們!什麼是正定?
IDHĀVUSO BHIKKHU VIVICCEVA KĀMEHI VIVICCA AKUSALEHI
DHAMMEHI, SAVITAKKAṀ SAVICĀRAṀ VIVEKAJAṀ PĪTISUKHAṀ
PAṬHAMAṀ JHĀNAṀ UPASAMPAJJA VIHARATI.
Herein friends, a Bhikkhu quite secluded from sensual pleasure, unskilful (mental) qualities, enters and remains in the first Jhāna, with rapture and bliss born from withdrawal, accompanied by directed thought and evaluation.
於此有比丘,遠離愛欲,遠離不善法,進入並安住於具有尋、伺及由遠離而生起的之喜、樂的初禪。
VITAKKAVICĀRĀNAṀ VŪPASAMĀ AJJHATTAṀ SAMPASĀDANAṀ
CETASO EKODIBHĀVAṀ, AVITAKKAṀ AVICĀRAṀ SAMĀDHIJAṀ
PĪTISUKHAṀ DUTIYAṀ JHĀNAṀ UPASAMPAJJA VIHARATI.
With the stilling of directed thought and evaluation, he remains and enters the second Jhāna, with rapture and bliss born from composure, unification of awareness, with internal clarity and assurance, free from directed thought and evaluation.
平息了尋、伺之後,籍著獲得內心的清淨與一心,他進入安止於沒有尋、伺,但具有由定而生起之喜、樂的二禪。
PĪTIYĀ CA VIRĀGĀ UPEKKHAKO CA VIHARATI, SATO CA SAMPAJĀNO
SUKHAṀ CA KĀYENA PAṬISAṀVEDETI, YANTAṀ ARIYĀ ĀCIKKHANTI:
UPEKKHAKO SATIMĀ SUKHAVIHĀRĪTI TATIYAṀ JHĀNAṀ UPASAMPAJJA
VIHARATI.
With fading of rapture he remains in equanimity, mindful and alert, physically sensitive of pleasure, he remains and enters the third Jhāna. Of which the Noble One declares, 「Equanimous and mindful, he has a pleasurable abiding.」
「捨離了喜之後,他保持捨心,具足正念與正知,如此他以身感受快樂,正如聖者們所說:」此快樂是安住於捨心與正念者所感受的。(他是平靜、專注、住於樂者)「他進入並安住於三禪。
SUKHASSA CA PAHĀNĀ DUKKHASSA CA PAHĀNĀ PUBBEVA
SOMANASSADOMANASSĀNAṀ ATTHAṄGAMĀ, ADUKKHAṀASUKHAṀ
UPEKKHĀ SATIPĀRISUDDHIṀ, CATUTTHAṀ JHĀNAṀ UPASAMPAJJA
VIHARATI. AYAṀ VUCCATĀVUSO SAMMĀSAMĀDHI.
With the abandoning of pleasure and pain as with the earlier disappearance of bliss and distress, he remains and enters the fourth Jhāna, purified of equanimity and mindfulness, neither pleasure nor pain. This, friends, is called Right Concentration.
由於捨離了苦與樂及先前滅除的喜與憂,他進入並安住於超越苦樂(不苦不樂)及由捨與正念淨化的四禪。學友們!這被稱為正定。
IDAṀ VUCCATĀVUSO DUKKHANIRODHAGĀMINĪ PAṬIPADĀ ARIYASACCAṀ.
This, friends, is the Noble Truth of the paths leading to the cessation of suffering.
學友們!這被稱為導向苦滅道跡聖諦。
TATHĀGATENĀVUSO ARAHATĀ SAMMĀSAMBUDDHENA, BĀRĀṆASIYAṀ
ISIPATANE MIGADĀYE ANUTTARAṀ DHAMMACAKKAṀ PAVATTITAṀ,
APPATIVATTIYAṀ SAMAṆENA VĀ BRĀHMAṆENA VĀ DEVENA VĀ
MĀRENA VĀ BRAHMUNĀ VĀ KENACI VĀ LOKASMIṀ.
The Realised One, friend monks, the Holy One, the Perfectly Enlightened One, while in Baranasi, Isipatana, in the Deer Park has set the unsurpassed wheel of the Dhamma in motion, (and that Wheel) cannot be reverted by Samana, by Brāhmin, by Deva, by Māra, by Brāhma, or by anyone at all in the world.
學友們!在波羅奈鹿野苑的仙人墜落處,這無上法輪已被如來、阿羅漢、遍正覺者轉動了,必將不被任何沙門、婆羅門、天、魔、梵,或世間中任何者反轉,
YADIDAṀ: IMESAṀ CATUNNAṀ ARIYASACCĀNAṀ ĀCIKKHANĀ,
DESANĀ PAÑÑĀPANĀ PAṬṬHAPANĀ VIVARAṆĀ VIBHAJANĀ
UTTĀNĪKAMMANTI. IDAMAVOCĀYASMĀ SĀRIPUTTO.
ATTAMANĀ TE BHIKKHŪ ĀYASMATO SĀRIPUTTASSA
BHĀSITAṀ ABHINANDUNTI.
These are: the announcing, the instructing, the disclosure, the opening up, the distinguishing (and), the manifestation of these Four Noble Truth. Venerable Sārīputta said thus. Those monks who were happy, approved what were said by Venerable Sārīputta.
即:這四聖諦的告知、教導、安立、建立、開顯、解析、闡明。這就是尊者舍利弗所說,悅意的那些比丘歡喜尊者舍利弗所說。
EVAMME SUTAṀ: EKAṀ SAMAYAṀ BHAGAVĀ, GAYĀYAṀ VIHARATI
GAYĀSĪSE SADDHIṀ BHIKKHUSAHASSENA, TATRA KHO BHAGAVĀ
BHIKKHŪ ĀMANTESI:
Thus have I heard: On one occasion the Blessed One was staying in Gayā, at Gayā Head, with a thousand monks. There the Exalted One addressed the monks:
如是我聞:一時, 世尊與一千位比丘住在迦耶的象頭山. 於其處, 世尊對比丘們說:
SABBAṀ BHIKKHAVE ĀDITTAṀ. KIÑCA BHIKKHAVE SABBAṀ ĀDITTAṀ,
CAKKHUṀ BHIKKHAVE ĀDITTAṀ, RŪPĀ ĀDITTĀ,
CAKKHUVIÑÑĀṆAṀ ĀDITTAṀ, CAKKHUSAMPHASSO ĀDITTO,
YAMPIDAṀ CAKKHUSAMPHASSAPACCAYĀ UPPAJJATI VEDAYITAṀ
SUKHAṀ VĀ DUKKHAṀ VĀ ADUKKHAMASUKHAṀ VĀ TAMPI ĀDITTAṀ.
"Monks, the all is aflame. What all is aflame? The eye is aflame. Forms are aflame. Consciousness at the eye is aflame. Contact at the eye is aflame. And whatever that is which arises in dependence on contact at the eye, experienced as pleasant, or unpleasant, or neither-pleasant-nor-unpleasant, that too is aflame.
「緣於此眼觸而生之受,無論是樂,或苦,或不苦不樂,其也在燃燒。
KENA ĀDITTAṀ. ĀDITTAṀ RĀGAGGINĀ DOSAGGINĀ MOHAGGINĀ,
ĀDITTAṀ JĀTIYĀ JARĀMARAṆENA, SOKEHI PARIDEVEHI DUKKHEHI
DOMANASSEHI UPĀYĀSEHI ĀDITTANTI VADĀMI.
Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I declare, with birth, aging and death, with sorrow, lamentation, pain, distress and despair.
以何燃燒呢?我說以貪之火,以瞋之火,以痴之火燃燒,以生,老,死燃燒,以愁,悲,苦,憂,惱燃燒。
SOTAṀ ĀDITTAṀ. SADDĀ ĀDITTĀ, SOTAVIÑÑĀṆAṀ ĀDITTAṀ,
SOTASAMPHASSO ĀDITTO, YAMPIDAṀ SOTASAMPHASSA-
PACCAYĀ UPPAJJATI VEDAYITAṀ, SUKHAṀ VĀ DUKKHAṀ VĀ
ADUKKHAMASUKHAṀ VĀ, TAMPI ĀDITTAṀ.
The ear is aflame. Sounds are aflame. Consciousness at the ear is aflame. Contact at the ear is aflame. And whatever that is which arises in dependence on contact at the ear, experienced as pleasant, or unpleasant, or neither-pleasant-nor-unpleasant, that too is aflame.
耳在燃燒,聲在燃燒,耳識在燃燒,耳觸在燃燒。緣於此耳觸而生之受,無論是樂,或苦,或不苦不樂,其也在燃燒。
KENA ĀDITTAṀ. ĀDITTAṀ RĀGAGGINĀ DOSAGGINĀ MOHAGGINĀ,
ĀDITTAṀ JĀTIYĀ JARĀMARAṆENA, SOKEHI PARIDEVEHI DUKKHEHI
DOMANASSEHI UPĀYĀSEHI ĀDITTANTI VADĀMI.
Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I declare, with birth, aging and death, with sorrow, lamentation, pain, distress and despair.
以何燃燒呢?我說以貪之火,以瞋之火,以痴之火燃燒,以生,老,死燃燒,以愁,悲,苦,憂,惱燃燒。
GHĀNAṀ ĀDITTAṀ. GANDHĀ ĀDITTĀ, GHĀNAVIÑÑĀṆAṀ ĀDITTAṀ,
GHĀNASAMPHASSO ĀDITTO, YAMPIDAṀ GHĀNA-SAMPHASSAPACCAYĀ
UPPAJJATI VEDAYITAṀ, SUKHAṀ VĀ DUKKHAṀ VĀ
ADUKKHAMASUKHAṀ VĀ, TAMPI ĀDITTAṀ.
The nose is aflame. Aromas are aflame. Consciousness at the nose is aflame. Contact at the nose is aflame. And whatever that is which arises in dependence on contact at the nose, experienced as pleasant, or unpleasant, or neither-pleasant-nor-unpleasant, that too is aflame.
鼻在燃燒,香在燃燒,鼻識在燃燒,鼻觸在燃燒。緣於此鼻觸而生之受,無論是樂或苦或不苦不樂,其也在燃燒。
KENA ĀDITTAṀ. ĀDITTAṀ RĀGAGGINĀ DOSAGGINĀ MOHAGGINĀ,
ĀDITTAṀ JĀTIYĀ JARĀMARAṆENA, SOKEHI PARIDEVEHI DUKKHEHI
DOMANASSEHI UPĀYĀSEHI ĀDITTANTI VADĀMI.
Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I declare, with birth, aging and death, with sorrow, lamentation, pain, distress and despair.
以何燃燒呢?我說以貪之火,以瞋之火,以痴之火燃燒,以生,老,死燃燒,以愁,悲,苦,憂,惱燃燒。
JIVHĀ ĀDITTĀ, RASĀ ĀDITTĀ, JIVHĀVIÑÑĀṆAṀ ĀDITTAṀ,
JIVHĀSAMPHASSO ĀDITTO, YAMPIDAṀ JIVHĀSAMPHASSA-
PACCAYĀ UPPAJJATI VEDAYITAṀ, SUKHAṀ VĀ DUKKHAṀ VĀ
ADUKKHAMASUKHAṀ VĀ, TAMPI ĀDITTAṀ.
The tongue is aflame. Flavours are aflame. Consciousness at the tongue is aflame. Contact at the tongue is aflame. And whatever that is which arises in dependence on contact at the tongue, experienced as pleasant, or unpleasant, or neither-pleasant-nor-pleasant — that too is aflame.
舌在燃燒,味在燃燒,舌識在燃燒,舌觸在燃燒。緣於此舌觸而生之受,無論是樂,或苦,或不苦不樂,其也在燃燒。
KENA ĀDITTAṀ. ĀDITTAṀ RĀGAGGINĀ DOSAGGINĀ MOHAGGINĀ,
ĀDITTAṀ JĀTIYĀ JARĀMARAṆENA, SOKEHI PARIDEVEHI DUKKHEHI
DOMANASSEHI UPĀYĀSEHI ĀDITTANTI VADĀMI.
Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I declare, with birth, aging and death, with sorrow, lamentation, pain, distress and despair.
以何燃燒呢?我說以貪之火,以瞋之火,以痴之火燃燒,以生,老,死燃燒,以愁,悲,苦,憂,惱燃燒。
KĀYO ĀDITTO. PHOṬṬHABBĀ ĀDITTĀ, KĀYAVIÑÑĀṆAṀ ĀDITTAṀ,
KĀYASAMPHASSO ĀDITTO, YAMPIDAṀ KĀYA-SAMPHASSAPACCAYĀ
UPPAJJATI VEDAYITAṀ, SUKHAṀ VĀ DUKKHAṀ VĀ
ADUKKHAMASUKHAṀ VĀ, TAMPI ĀDITTAṀ.
The body is aflame. Tactile sensations are aflame. Consciousness at the body is aflame. Contact at the body is aflame. And whatever there is that arises in dependence on contact at the body, experienced as pleasant, or unpleasant, or neither-pleasant-nor-unpleasant, that too is aflame.
身在燃燒,觸在燃燒,身識在燃燒,身觸在燃燒。緣於此身觸而生之受,無論是樂或苦或不苦不樂,其也在燃燒。
KENA ĀDITTAṀ. ĀDITTAṀ RĀGAGGINĀ DOSAGGINĀ MOHAGGINĀ.
ĀDITTAṀ JĀTIYĀ JARĀMARAṆENA SOKEHI PARIDEVEHI DUKKHEHI
DOMANASSEHI UPĀYĀSEHI ĀDITTANTI VADĀMI.
Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I declare, with birth, aging and death, with sorrow, lamentation, pain, distress and despair.
以何燃燒呢?我說以貪之火,以瞋之火,以痴之火燃燒,以生,老,死燃燒,以愁,悲,苦,憂,惱燃燒。
MANO ĀDITTO. DHAMMĀ ĀDITTĀ MANOVIÑÑĀṆAṀ ĀDITTAṀ,
MANOSAMPHASSO ĀDITTO, YAMPIDAṀ MANOSAMPHASSA-
PACCAYĀ UPPAJJATI VEDAYITAṀ SUKHAṀ VĀ DUKKHAṀ VĀ
ADUKKHAMASUKHAṀ VĀ, TAMPI ĀDITTAṀ.
The mind is aflame. Ideas are aflame. Consciousness at the mind is aflame. Contact at the mind is aflame. And whatever that is which arises in dependence on contact at the mind, experienced as pleasant, or unpleasant, or neither-pleasant-nor-unpleasant, that too is aflame.
意在燃燒,法在燃燒,意識在燃燒,意觸在燃燒。緣於此意觸而生之受,無論是樂或苦或不苦不樂,其也在燃燒。
KENA ĀDITTAṀ. ĀDITTAṀ RĀGAGGINĀ DOSAGGINĀ MOHAGGINĀ,
ĀDITTAṀ JĀTIYĀ JARĀMARAṆENA, SOKEHI PARIDEVEHI DUKKHEHI
DOMANASSEHI UPĀYĀSEHI ĀDITTANTI VADĀMI.
Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I declare, with birth, aging and death, with sorrow, lamentation, pain, distress and despair.
以何燃燒呢?我說以貪之火,以瞋之火,以痴之火燃燒,以生,老,死燃燒,以愁,悲,苦,憂,惱燃燒。
EVAṀ PASSAṀ BHIKKHAVE SUTVĀ ARIYASĀVAKO,
CAKKHUSMIṀPI NIBBINDATI, RŪPESUPI NIBBINDATI, CAKKHU-
VIÑÑĀṆEPI NIBBINDATI, CAKKHUSAMPHASSEPI NIBBINDATI,
YAMPIDAṀ CAKKHUSAMPHASSAPACCAYĀ UPPAJJATI
VEDAYITAṀ SUKHAṀ VĀ DUKKHAṀ VĀ ADUKKHAMASUKHAṀ VĀ,
TASMIṀPI NIBBINDATI.
Seeing thus, the instructed Noble Disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is arises in dependence on contact at the eye, experienced as pleasant, unpleasant, or neither-pleasant-nor-unpleasant: With that, too, he grows disenchanted.
諸比丘,如此徹見後,多聞聖弟子厭離眼,厭離色,厭離眼識,厭離眼觸。厭離緣於此眼觸而生之受,無論是樂, 或苦,或不苦不樂。
SOTASMIṀPI NIBBINDATI, SADDESUPI NIBBINDATI, SOTA-VIÑÑĀṆEPI
NIBBINDATI, SOTASAMPHASSEPI NIBBINDATI, YAMPIDAṀ
SOTASAMPHASSAPACCAYĀ UPPAJJATI VEDAYITAṀ, SUKHAṀ VĀ
DUKKHAṀ VĀ ADUKKHAMASUKHAṀ VĀ, TASMIṀPI NIBBINDATI.
He grows disenchanted with the ear, disenchanted with sounds, disenchanted with consciousness at the ear, disenchanted with contact at the ear. And whatever there is arises in dependence on contact at the ear, experienced as pleasant, unpleasant, or neither-pleasant-nor-unpleasant: With that, too, he grows disenchanted.
他厭離耳,厭離聲,厭離耳識,厭離耳觸,厭離緣於此耳觸而生之受,無論是樂或苦或不苦不樂。
GHĀNASMIṀPI NIBBINDATI, GANDHESUPI NIBBINDATI,
GHĀNAVIÑÑĀṆEPI NIBBINDATI, GHĀNASAMPHASSEPI NIBBINDATI,
YAMPIDAṀ GHĀNASAMPHASSAPACCAYĀ UPPAJJATI VEDAYITAṀ,
SUKHAṀ VĀ DUKKHAṀ VĀ ADUKKHAMASUKHAṀ VĀ, TASMIṀPI NIBBINDATI.
He grows disenchanted with the nose, disenchanted with aromas, disenchanted with consciousness at the nose, disenchanted with contact at the nose. And whatever there is arises in dependence on contact at the nose, experienced as pleasant, unpleasant, or neither-pleasant-nor-unpleasant: With that, too, he grows disenchanted.
他厭離鼻,厭離香,厭離鼻識,厭離鼻觸。厭離緣於此鼻觸而生之受,無論是樂或苦或不苦不樂。
JIVHĀYAPI NIBBINDATI, RASESUPI NIBBINDATI.
JIVHĀVIÑÑĀṆEPI NIBBINDATI, JIVHĀSAMPHASSEPI NIBBINDATI,
YAMPIDAṀ JIVHĀSAMPHASSAPACCAYĀ UPPAJJATI VEDAYITAṀ
SUKHAṀ VĀ DUKKHAṀ VĀ ADUKKHAMASUKHAṀ VĀ, TASMIṀPI NIBBINDATI.
He grows disenchanted with the tongue, disenchanted with flavours, disenchanted with consciousness at the tongue, disenchanted with contact at the tongue. And whatever there is arises in dependence on contact at the tongue, experienced as pleasant, unpleasant, or neither-pleasant-nor-unpleasant: With that, too, he grows disenchanted.
他厭離舌,厭離味,厭離舌識,厭離舌觸。厭離緣於舌觸而生之受,無論是樂或苦或不苦不樂。
KĀYASMIṀPI NIBBINDATI, PHOṬṬHABBESUPI NIBBINDATI,
KĀYAVIÑÑĀṆEPI NIBBINDATI, KĀYASAMPHASSEPI NIBBINDATI,
YAMPIDAṀ KĀYASAMPHASSAPACCAYĀ UPPAJJATI VEDAYITAṀ,
SUKHAṀ VĀ DUKKHAṀ VĀ ADUKKHAMASUKHAṀ VĀ, TASMIṀPI NIBBINDATI.
He grows disenchanted with the body, disenchanted with tactile sensations, disenchanted with consciousness at the body, disenchanted with contact at the body. And whatever there is arises in dependence on contact at the body, experienced as pleasant, unpleasant, or neither-pleasant-nor-unpleasant: With that, too, he grows disenchanted.
他厭離身,厭離觸,厭離身識,厭離身觸,厭離緣於此身觸而生之受,無論是樂或苦或不苦不樂。
MANASMIṀPI NIBBINDATI, DHAMMESUPI NIBBINDATI,
MANOVIÑÑĀṆEPI NIBBINDATI, MANOSAMPHASSEPI NIBBINDATI,
YAMPIDAṀ MANOSAMPHASSAPACCAYĀ UPPAJJATI VEDAYITAṀ,
SUKHAṀ VĀ DUKKHAṀ VĀ ADUKKHAMASUKHAṀ VĀ, TASMIṀPI NIBBINDATI.
He grows disenchanted with the mind, disenchanted with ideas, disenchanted with consciousness at the mind, disenchanted with contact at the mind. And whatever there is arises in dependence on contact at the mind, experienced as pleasant, unpleasant, or neither-pleasant-nor-unpleasant: With that, too, he grows disenchanted.
他厭離意,厭離法,厭離意識,厭離意觸,厭離緣於此意觸而生之受,無論是樂或苦或不苦不樂。
NIBBINDAṀ VIRAJJATI, VIRĀGĀ VIMUCCATI. VIMUTTASMIṀ
VIMUTTAMĪTI ÑĀṆAṀ HOTI, KHĪṆĀ JĀTI, VUSITAṀ BRAHMACARIYAṀ,
KATAṀ KARAṆĪYAṀ, NĀPARAṀ ITTHATTĀYĀTI PAJĀNĀTĪTI.
Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With release, there is the knowledge, 'Released.' He discerns that, 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
因厭離而離染,因離欲而解脫。因解脫而有解脫智,他了知:「生已盡,梵行已立,應作已作,再無後有。」
IDAMAVOCA BHAGAVĀ. ATTAMANĀ TE BHIKKHŪ BHAGAVATO BHĀSITAṀ ABHINANDUṀ.
That is what the Blessed One said. Gratified, the monks delighted at his words.
世尊如此說,那些比丘滿意與歡喜世尊之言。
IMASMIÑCA PANA VEYYĀKARAṆASMIṀ BHAÑÑAMĀNE,
TASSA BHIKKHUSAHASSASSA ANUPĀDĀYA, ĀSAVEHI CITTĀNI VIMUCCIṀSŪTI.
And while this explanation was being given, the hearts of the 1,000 monks, through no clinging were released from mental effluents.
當此開示正被宣說時,那一千位比丘心無執取而從諸漏解脫。
EVAMME SUTAṀ: EKAṀ SAMAYAṀ BHAGAVĀ BĀRĀṆASIYAṀ VIHARATI
ISIPATANE MIGADĀYE. TATRA KHO BHAGAVĀ PAÑCAVAGGIYE BHIKKHŪ ĀMANTESI.
Thus I have heard, on one occasion the Exalted One was staying near Benares, at in the Game Refuge at Isipatana. There the Exalted One addressed the company of five Bhikkhus:
某個時候,世尊住在波羅奈的仙人墮處的鹿野苑。在那裡,世尊叫五個為一群的比丘:「比丘們,」 那些比丘對世尊回答:「世尊,」世尊說了這個:
RŪPAṀ BHIKKHAVE ANATTĀ. RŪPAÑCA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSA
NAYIDAṀ RŪPAṀ ĀBĀDHĀYA SAṀVATTEYYA LABBHETHA CA RŪPE EVAṀ ME
RŪPAṀ HOTU EVAṀ ME RŪPAṀ MĀ AHOSĪTI. YASMĀ CA KHO BHIKKHAVE
RŪPAṀ ANATTĀ TASMĀ RŪPAṀ ĀBĀDHĀYA SAṀVATTATI NA CA LABBHATI
RŪPE EVAṀ ME RŪPAṀ HOTU EVAṀ ME RŪPAṀ MĀ AHOSĪTI.
Form (body), Bhikkhus, is not-self. If form, Bhikkhus, were self, then this form would not lend itself to dis-ease, and we could say of form, 「Let my form be thus,」 or 「Let my form not be thus.」 But precisely because form is not-self, form lend itself to dis-ease, and we could not say of body, 「Let my form be thus,」 or 「Let my form not be thus.」
比丘們,色是無我。 比丘們,因為假如色是我, 那麼, 色不會導致生病/苦惱,在色上可能可以,希望我的色是這樣; 希望我的色不是這樣。「比丘們, 因為色是無我,所以色導致生病/苦惱, 在色上不可能可以,希望我的色是這樣; 希望我的色不是這樣‟。
VEDANĀ ANATTĀ. VEDANĀ CA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSA
NAYIDAṀ VEDANĀ ĀBĀDHĀYA SAṀVATTEYYA LABBHETHA CA VEDANĀYA EVAṀ ME
VEDANĀ HOTU EVAṀ ME VEDANĀ MĀ AHOSĪTI. YASMĀ CA KHO BHIKKHAVE
VEDANĀ ANATTĀ TASMĀ VEDANĀ ĀBĀDHĀYA SAṀVATTATI NA CA LABBHATI
VEDANĀYA EVAṀ ME VEDANĀ HOTU EVAṀ ME VEDANĀ MĀ AHOSĪTI.
Feelings are not-self. If feelings, were self, then feelings would not lend itself to dis-ease, and we could say of feelings, 「Let my feelings be thus,」 or 「Let my feelings not be thus.」 But precisely because feelings are not-self, feelings lend itself to dis-ease and we could not say of feelings, 「Let my feelings be thus,」 or 「Let my feelings not be thus.」
受是無我.。比丘們, 因為假如受是我,那麼, 受不會導致生病/苦惱, 在受上可能可以」希望我的受是這樣;希望我的受不是這樣「。 比丘們, 因為受是無我,所以受導致生病/苦惱, 在受上不可能可以」希望我的受是這樣;希望我的受不是這樣。
SAÑÑĀ ANATTĀ. SAÑÑĀ CA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSA NAYIDAṀ
SAÑÑĀ ĀBĀDHĀYA SAṀVATTEYYA LABBHETHA CA SAÑÑĀYA EVAṀ ME
SAÑÑĀ HOTU EVAṀ ME SAÑÑĀ MĀ AHOSĪTI. YASMĀ CA KHO BHIKKHAVE
SAÑÑĀ ANATTĀ TASMĀ SAÑÑĀ ĀBĀDHĀYA SAṀVATTATI NA CA LABBHATI
SAÑÑĀYA EVAṀ ME SAÑÑĀ HOTU EVAṀ ME SAÑÑĀ MĀ AHOSĪTI.
Perceptions is not-self. If perception were self, then perception would not lend itself to dis-ease, and we could say of perception, 「Let my perception be thus,」 or 「Let my perception not be thus.」But precisely because perception is not-self, perception lend itself to dis-ease and we could not say of perception, 「Let my perception be thus,」 or 「Let my perception not be thus.」
想是無我。 比丘們,因為假如想是我,那麼,想不會導致生病/苦惱,在想上可能可以「希望我的想是這樣;希望我的想不是這樣」。 比丘們, 因為想是無我,所以想導致生病/苦惱,在想上不可能可以「希望我的想是這樣; 希望我的想不是這樣」。
SAṄKHĀRĀ ANATTĀ. SAṄKHĀRĀ CA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSAṀSU
NAYIDAṀ SAṄKHĀRĀ ĀBĀDHĀYA SAṀVATTEYYUṀ LABBHETHA CA
SAṄKHĀRESU EVAṀ ME SAṄKHĀRĀ HONTU EVAṀ ME SAṄKHĀRĀ MĀ AHESUNTI.
YASMĀ CA KHO BHIKKHAVE SAṄKHĀRĀ ANATTĀ TASMĀ SAṄKHĀRĀ ĀBĀDHĀYA
SAṀVATTANTI NA CA LABBHATI SAṄKHĀRESU EVAṀ ME SAṄKHĀRĀ HONTU
EVAṀ ME SAṄKHĀRĀ MĀ AHESUNTI.
Mental formations are not-self. If mental formations were self, then mental formations would not lend itself to dis-ease, and we could say of mental formations, 「Let my mental formations be thus,」 or 「Let my mental formations not be thus.」 But precisely because mental formations are not-self, mental formations lend itself to dis-ease and we could not say of mental formations, 「Let my mental formations be thus,」 or 「Let my mental formations not be thus.」
諸行是無我,比丘們, 因為假如諸行是我,那麼,諸行不會導致生病/苦惱,在諸行上可能可以「希望我的諸行是這樣;希望我的諸行不是這樣。「 比丘們,因為諸行是無我, 所以諸行導致生病/苦惱,,在諸行上不可能可以「希望我的諸行是這樣;希望我的諸行不是這樣」。
VIÑÑĀṆAṀ ANATTĀ. VIÑÑĀṆAÑ CA HIDAṀ BHIKKHAVE ATTĀ ABHAVISSA
NAYIDAṀ VIÑÑĀṆAṀ ĀBĀDHĀYA SAṀVATTEYYA LABBHETHA CA
VIÑÑĀṆE EVAṀ ME VIÑÑĀṆAṀ HOTU EVAṀ ME VIÑÑĀṆAṀ MĀ AHOSĪTI.
YASMĀ CA KHO BHIKKHAVE VIÑÑĀṆAṀ ANATTĀ TASMĀ VIÑÑĀṆAṀ
ĀBĀDHĀYA SAṀVATTATI NA CA LABBHATI VIÑÑĀṆE EVAṀ ME VIÑÑĀṆAṀ
HOTU EVAṀ ME VIÑÑĀṆAṀ MĀ AHOSĪTI.
Consciousness is not-self. If consciousness were self, then consciousness would not lend itself to dis-ease, and we could say of consciousness, 「Let my consciousness be thus,」 or 「Let my consciousness not be thus.」 But precisely because consciousness is not-self, consciousness lend itself to dis-ease and we could not say of consciousness, 「Let my consciousness be thus,」 or 「Let my consciousness not be thus.」
識是無我。比丘們,因為假如識是我,那麼,識不會導致生病/苦惱,在識上可能可以 「希望我的識是這樣;希望我的識不是這樣。「 比丘們,因為識是無我,所以識導致生病/苦惱,在識上不可能可以「希望我的識是這樣;希望我的識不是這樣」。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE RŪPAṀ NICCAṀ VĀ ANICCAṀ VĀTI.
ANICCAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
「比丘們,你們認為是什麼,那個色是常或者是無常呢?」「世尊,是無常。」
「又那種無常的東西,它是苦或者是樂呢?」「世尊,是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是:「這是我的,這是我, 這是我的自我「嗎?」「世尊, 確實不能。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE VEDANĀ NICCĀ VĀ ANICCĀ VĀTI.
ANICCĀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
比丘們,你們認為是什麼,受是常或者是無常呢?」「世尊, 是無常。」
「又那種無常的東西,它是苦或者是樂呢?」「世尊, 是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是: 」這是我的,這是我,這是我的自我‟嗎?」
「世尊, 確實不能。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE SAÑÑĀ NICCĀ VĀ ANICCĀ VĀTI.
ANICCĀ BHANTE. YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
比丘們,你們認為是什麼,想是常或者是無常呢?」「世尊, 是無常。」
又那種無常的東西,它是苦或者是樂呢?」「世尊,是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是: 「這是我的, 這 是我, 這是我的自我‟嗎?」「世尊,確實不能。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE SAṄKHĀRĀ NICCĀ VĀ ANICCĀ VĀTI.
ANICCĀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
What do you think, Bhikkhus, is mental formations permanent or impermanent?
‘Impermanent,’ Venerable Sir.
This which is impermanent, is it painful or pleasant?
‘Painful,’ Venerable Sir.
This which is impermanent, painful, subject to change, can it be rightly regarded thus, ‘This is mine, ,this is my self, this is what I am?’
‘No, Venerable Sir.’
比丘們,你們認為是什麼,行是常或者是無常呢?」「世尊,是無常。」
又那種無常的東西,它是苦或者是樂呢?」「世尊,是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是:「這是我的,這是我, 這是我的自我‟嗎?」「世尊,確實不能。」
TAṀ KIṀ MAÑÑATHA BHIKKHAVE VIÑÑĀṆAṀ NICCAṀ VĀ ANICCAṀ VĀTI.
ANICCAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VĀ TAṀ SUKHAṀ VĀTI.
DUKKHAṀ BHANTE.
YAMPANĀNICCAṀ DUKKHAṀ VIPARIṆĀMADHAMMAṀ KALLAṀ NU TAṀ
SAMANUPASSITUṀ ETAṀ MAMA ESOHAMASMI ESO ME ATTĀTI.
NO HETAṀ BHANTE.
What do you think, Bhikkhus, is consciousness permanent or impermanent?
‘Impermanent,’Venerable Sir.
This which is impermanent, is it painful or pleasant?
‘Painful,’ Venerable Sir.
This which is impermanent, painful, subject to change, can it be rightly regarded thus, ‘This is mine, this is my self, this is what I am?’
‘No, Venerable Sir.’
「比丘們,你們認為是什麼,識是常或者是無常呢?」「世尊,是無常。」
「又那種無常的東西,它是苦或者是樂呢?」「世尊, 是苦。」
「又那種無常,苦,受制於變化法則的東西,適合認為它是: 」這是我的, 這是我,這是我的自我‟嗎?」「世尊, 確實不能。」
TASMĀTIHA BHIKKHAVE YAṄKIÑCI RŪPAṀ ATĪTĀNĀGATAPACCUPPANNAṀ
AJJHATTAṀ VĀ BAHIDDHĀ VĀ OḶĀRIKAṀ VĀ SUKHUMAṀ VĀ HĪNAṀ VĀ
PAṆĪTAṀ VĀ YANDŪRE SANTIKE VĀ SABBAṀ RŪPAṀ NETAṀ MAMA NESOHAMASMI
NA MESO ATTĀTI. EVAMETAṀ YATHĀBHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Therefore, Bhikkhus, whatever is form – past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every form should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
「比丘們,因此任何的色,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠, 在近,所有的色實地看到它是這樣:「這不是我的,這不是我,這不是我的自我‟。
YĀ KĀCI VEDANĀ ATĪTĀNĀGATAPACCUPPANNĀ AJJHATTĀ VĀ BAHIDDHĀ VĀ
OḶĀRIKĀ VĀ SUKHUMĀ VĀ HĪNĀ VĀ PAṆĪTĀ VĀ YĀ DŪRE SANTIKE VĀ
SABBĀ VEDANĀ NETAṀ MAMA NESOHAMASMI NA MESO ATTĀTI.
EVAMETAṀ YATHĀ BHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Similarly, whatever is feelings, past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every feeling should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
任何的受,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠,在近,所有的受應該以正智被如實地看到它是這樣:「這不是我的,這不是我,這不是我的自我‟。
YĀ KĀCI SAÑÑĀ ATĪTĀNĀGATAPACCUPPANNĀ AJJHATTĀ VĀ BAHIDDHĀ VĀ
OḶĀRIKĀ VĀ SUKHUMĀ VĀ HĪNĀ VĀ PAṆĪTĀ VĀ YĀ DŪRE SANTIKE VĀ
SABBĀ SAÑÑĀ NETAṀ MAMA NESOHAMASMI NA MESO ATTĀTI.
EVAMETAṀ YATHĀ BHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Similarly, whatever is perception, past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every perception should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
任何的想,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠,在近,所有的想應該以正智被如實地看到它是這樣:「這不是我的,這不是我,這不是我的自我」。
YE KECI SAṄKHĀRĀ ATĪTĀNĀGATAPACCUPPANNĀ AJJHATTĀ VĀ BAHIDDHĀ VĀ
OḶĀRIKĀ VĀ SUKHUMĀ VĀ HĪNĀ VĀ PAṆĪTĀ VĀ YE DŪRE SANTIKE VĀ
SABBE SAṄKHĀRĀ NETAṀ MAMA NESOHAMASMI NA MESO ATTĀTI.
EVAMETAṀ YATHĀ BHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Similarly, whatever are mental formations, past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every mental formation should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
任何的行,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠,在近,所有的行應該以正智被如實地看到它是這樣:「這不是我的, 這不是我,這不是我的自我‟。
YAṄKIÑCI VIÑÑĀṆAṀ ATĪTĀNĀGATAPACCUPPANNAṀ AJJHATTAṀ VĀ BAHIDDHĀ VĀ
OḶĀRIKAṀ VĀ SUKHUMAṀ VĀ, HĪNAṀ VĀ PAṆĪTAṀ VĀ YANDŪRE SANTIKE VĀ
SABBAṀ VIÑÑĀṆAṀ NETAṀ MAMA NESOHAMASMI NA MESO ATTĀTI.
EVAMETAṀ YATHĀBHŪTAṀ SAMMAPPAÑÑĀYA DAṬṬHABBAṀ.
Similarly, whatever is consciousness, past, future or present, internal or external, whether coarse or subtle, whether inferior or superior, whether far or near: every consciousness should be seen with right understanding thus: ‘This is not mine, this is not my self, this is not what I am.’
任何的識,或者過去,未來,現在,或者內,外,或者粗,細,或者劣,勝,或者在遠,在近,所有的識。‟ 應該以正智被如實地看到它是這樣: 」這不是我的,這不是我,這不是我的自我‟。」
EVAṀ PASSAṀ BHIKKHAVE SUTVĀ ARIYASĀVAKO RŪPASMIṀPI NIBBINDATI
VEDANĀYAPI NIBBINDATI SAÑÑĀYAPI NIBBINDATI SAṄKHĀRESUPI NIBBINDATI
VIÑÑĀṆASMIṀPI NIBBINDATI. NIBBINDAṀ VIRAJJATI. VIRĀGĀ VIMUCCATI.
Seeing Thus, O Bhikkhus, the Noble Disciple, he finds the form wearisome, he finds feelings wearisome, he finds perception wearisome, he finds mental formations wearisome, he finds consciousness wearisome, and he is wearied of birth and re-birth. With this, passion fades away and he is released.
比丘們,看到這樣,多聞的聖弟子在色上生厭,在受上生厭,在想上生厭,在諸行上生厭,在識上生厭。厭而離欲;透過離欲而解脫。
VIMUTTASMIṀ VIMUTTAMĪTI ÑĀṆAṀ HOTI KHĪṆĀ JĀTI VUSITAṀ BRAHMACARIYAṀ
KATAṀ KARAṆĪYAṀ NĀPARAṀ ITTHATTĀYĀTI PAJĀNĀTĪTI.
With release, there is the knowledge, ‘Released.’ He discerns that, ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’」
在解脫時而有所謂「那是解脫」的知識:他了知「生已盡,梵行已立,應作已作,不再有後有。‟」
IDAMAVOCA BHAGAVĀ ATTAMANĀ PAÑCAVAGGIYĀ BHIKKHŪ BHAGAVATO
BHĀSITAṀ ABHINANDUṀ.
That is what the Blessed One said. Gratified, the group of five monks delighted in the Blessed One’s words.
世尊說了這個。五個為一群的比丘心意滿足和歡喜世尊所說的。
IMASMIÑCA PANA VEYYĀKARAṆASMIṀ BHAÑÑAMĀNE PAÑCAVAGGIYĀNAṀ
BHIKKHŪNAṀ ANUPĀDĀYA ĀSAVEHI, CITTĀNI VIMUCCIṀSŪTI.
After listening to the Blessed One, the disciples were glad, and they all attained complete liberation.
而且當這個解說正在被說時,五個為一群的比丘的心因為沒有執取而從諸漏解脫。