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。