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, in the Deer Park at Isipatana. Then the Exalted One addressed the company of five bhikkhus:
如是我聞,一時世尊住在波羅奈城附近仙人墜處的鹿野苑,當時世尊對五比丘說:
DVEME BHIKKHAVE ANTĀ PABBAJITENA NA SEVITABBĀ,
YO CĀYAṀ KĀMESU, KĀMASUKHALLIKĀNUYOGO, HĪNO GAMMO,
POTHUJJANIKO, ANARIYO, ANATTHASAÑHITO, YO CĀYAṀ
ATTAKILAMATHĀNUYOGO, DUKKHO, ANARIYO ANATTHASAÑHITO.
Bhikkhus, these two extremes should not be indulged in by one who has gone out from home to homeless life. That which is devoted to sensual pleasure in sensuality: low, vulgar, worldly, unworthy and harmful, and that which is devoted to self-mortification, which is painful, unworthy and harmful.
「諸比丘,有兩種極端行為是出家者所不應當從事的,一種是沈迷於感官欲樂,這是低下的,粗俗的,凡夫的,非神聖的,無益的。另一種是自我折磨的苦行,這是痛苦的,非神聖的,無益的。
ETE TE BHIKKHAVE, UBHO ANTE ANUPAGAMMA,
MAJJHIMĀ, PAṬIPADĀ TATHĀGATENA ABHISAMBUDDHĀ,
CAKKHUKARAṆĪ ÑĀṆAKARAṆĪ UPASAMĀYA,
ABHIÑÑĀYA SAMBODHĀYA NIBBĀNĀYA SAṀVATTATI.
O Bhikkhus, by avoiding these two extremes, the middle path realized by the Tatagatha – gives vision, gives knowledge – leads to peace, higher wisdom, enlightenment and NIBBĀNA.
藉著避免這兩種極端,如來證得中道。此中道引生法眼,引生真知,通向寂靜,勝智,正覺,涅磐。
KATAMĀ CA SĀ BHIKKHAVE, MAJJHIMĀ PAṬIPADĀ, TATHĀGATENA,
ABHISAMBUDDHĀ, CAKKHUKARAṆĪ, ÑĀṆAKARAṆĪ, UPASAMĀYA,
ABHIÑÑĀYA SAMBODHĀYA NIBBĀNĀYA SAṀVATTATI.
And what, O Bhikkhus, is that middle path which is realized by the Tatagatha, which gives vision, gives knowledge – leads to peace, higher wisdom, enlightenment and NIBBĀNA?
" 諸比丘,那如來所證,引生法眼,引生真知,通向寂靜,勝智,正覺, 涅磐的中道是什麼呢 ? "
AYAMEVA ARIYO AṬṬHAṄGIKO MAGGO SEYYATHĪDAṀ
SAMMĀ-DIṬṬHI SAMMĀ-SAṄKAPPO SAMMĀ-VĀCĀ SAMMĀ-KAMMANTO
SAMMĀ-ĀJĪVO SAMMĀ-VĀYĀMO SAMMĀ-SATI SAMMĀ-SAMĀDHI.
It is this very Noble Eightfold Path, namely: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
" 就是這八支聖道 : 正見、正思惟、正語、正業、正命、正精進、正念、正定。"
AYAṀ KHO SĀ BHIKKHAVE MAJJHIMĀ PAṬIPADĀ TATHĀGATENA
ABHISAMBUDDHĀ CAKKHUKARAṆĪ ÑĀṆA- KARAṆĪ UPASAMĀYA
ABHIÑÑĀYA SAMBODHĀYA NIBBĀNĀYA SAṀVATTATI.
This, O Bhikkhus, is that middle path which is realized by the Tatagatha, which gives vision, gives knowledge – leads to peace, higher wisdom, enlightenment and NIBBANA.
" 諸比丘,這就是如來所證,引生法眼,引生真知,通向寂靜,勝智,正覺,涅磐的中道。
IDAṀ KHO PANA BHIKKHAVE DUKKHAṀ ARIYASACCAṀ.
JĀTIPI DUKKHĀ JARĀPI DUKKHĀ MARAṆAMPI DUKKHAṀ,
SOKA-PARIDEVA-DUKKHA-DOMANAS-SUPĀYĀSĀPI DUKKHĀ
APPIYEHI SAMPAYOGO DUKKHO PIYEHI VIPPAYOGO DUKKHO
YAMPICCHAṀ NA LABHATI TAMPI DUKKHAṀ SAṄKHITTENA
PAÑCUPĀDĀNAKKHANDHĀ DUKKHĀ.
Now this, O Bhikkhus, is the Ariya (noble) Truth of Suffering; Birth is suffering, decay is suffering, death is suffering, sorrow, lamentation, pain, distress and despair are stressful. To be conjoined with things which we dislike is suffering, to be separated from things which we like is suffering, not to get what one wants, that also is suffering. In short, the five aggregates which are the objects of grasping are suffering.
" 諸比丘 ! 這是苦聖諦。"生是苦,老是苦,死是苦,憂、悲、苦、惱與失望是苦 ;怨憎相會是苦,愛別離是苦,求不得也是苦。簡單地說 : 執取五蘊就是苦。
IDAṀ KHO PANA BHIKKHAVE DUKKHA-SAMUDAYO ARIYASACCAṀ.
YĀYAṀ TAṆHĀ PONOBBHAVIKĀ NANDI-RĀGASAHAGATĀ TATRA TATRĀ-
BHINANDINĪ. SEYYATHĪDAṀ. KĀMATAṆHĀ BHAVATAṆHĀ VIBHAVATAṆHĀ.
Now this, O Bhikkhus, is the Ariya Truth of the Origin of Suffering: It is this craving that leads back to birth, along with the lure and the lust that finds pleasure, craving for sensuality, craving for becoming (to be born), craving for non-becoming.
諸比丘 ! 這是苦集聖諦,造成投生的是愛欲,它伴隨著喜與貪同時生起,四處追求愛樂,也就是欲愛,有愛及無有愛。
IDAṀ KHO PANA BHIKKHAVE DUKKHA-NIRODHO ARIYASACCAṀ.
YO TASSĀYEVA TAṆHĀYA ASESA-VIRĀGA- NIRODHO CĀGO
PAṬINISSAGGO MUTTI ANĀLAYO.
Now this, O Bhikkhus, is the Ariya Truth of the Cessation of Suffering: It is the forsaking, the release from, the detachment from that very craving.
諸比丘 ! 這是苦滅聖諦。即是此貪愛的息滅無余,捨棄,遣離,解脫,無著;
IDAṀ KHO PANA BHIKKHAVE DUKKHANIRODHAGĀMINĪ PAṬIPADĀ
ARIYA-SACCAṀ. AYAMEVA ARIYO AṬṬHAṄGIKO MAGGO SEYYATHĪDAṀ
SAMMĀ-DIṬṬHI SAMMĀ-SAṄKAPPO SAMMĀ-VĀCĀ SAMMĀ-KAMMANTO
SAMMĀ-ĀJĪVO SAMMĀ-VĀYĀMO SAMMĀ-SATI SAMMĀ-SAMĀDHI.
Now this, O Bhikkhus, is the Ariya truth of the Path leading to the Cessation of Suffering: Verily, it is the Ariya Eightfold Path, namely: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
諸比丘 ! 這是導向苦滅的道聖諱,那就是這八支聖道 : 正見、正思惟、正語、正業、正命、正精進、正念、正定。
IDAṀ DUKKHAṀ ARIYASACCANTI ME BHIKKHAVE, PUBBE ANANUSSUTESU
DHAMMESU CAKKHUṀ UDAPĀDI ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI
VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This is the Ariya Truth of Suffering. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 '此是苦聖諦 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
TAṀ KHO PANIDAṀ DUKKHAṀ ARIYASACCAṀ PARIÑÑEYYANTI ME
BHIKKHAVE PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This Ariya Truth of Suffering is to be understood. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 此苦聖諦應當徹知 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
TAṀ KHO PANIDAṀ DUKKHAṀ ARIYASACCAṀ PARIÑÑĀTANTI ME
BHIKKHAVE, PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This Ariya Truth of Suffering has been understood. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 此苦聖諦已經徹知 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
IDAṀ DUKKHA-SAMUDAYO ARIYASACCANTI ME BHIKKHAVE,
PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This is the Ariya Truth of the Origin of Suffering. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘! 當我思維著 ' 此是苦集聖諦 ' 時,關於這前所未聞之法,我的心中 生起眼、生起智、生起慧、生起明、生起光。
TAṀ KHO PANIDAṀ DUKKHA-SAMUDAYO ARIYASACCAṀ PAHĀTABBANTI
ME BHIKKHAVE PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This Ariya Truth of the Origin of Suffering is to be abandoned. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 此苦集聖諦應當斷除 ' 時,關於這前所未聞之法, 我的心中生起眼、生起智、生起慧、生起明、生起光。
TAṀ KHO PANIDAṀ DUKKHA-SAMUDAYO ARIYASACCAṀ PAHĪNANTI ME
BHIKKHAVE PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This Ariya Truth of origination of Suffering has been abandoned. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 此苦集聖諦已斷除 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
IDAṀ DUKKHA-NIRODHO ARIYASACCANTI ME BHIKKHAVE,
PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This is the Ariya Truth of the Cessation of Suffering. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 此是苦滅聖諦 ' 時,關於這前所未聞之法, 我的心中生起眼、生起智、生起慧、生起明、生起光。
TAṀ KHO PANIDAṀ DUKKHA-NIRODHO ARIYASACCAṀ SACCHIKĀTABBANTI
ME BHIKKHAVE PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This Ariya Truth of the Cessation of Suffering should be realised. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 此苦滅聖諦應當證悟 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
TAṀ KHO PANIDAṀ DUKKHA-NIRODHO ARIYASACCAṀ SACCHIKATANTI
ME BHIKKHAVE, PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This Ariya Truth of the Cessation of Suffering has been realised. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 此苦滅聖諦已證悟 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
IDAṀ DUKKHA-NIRODHA-GĀMINĪ-PAṬIPADĀ ARIYA- SACCANTI ME
BHIKKHAVE PUBBE ANANUSSUTESU DHAMMESU CAKKHUṀ UDAPĀDI
ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI ĀLOKO UDAPĀDI.
This is the Ariya Truth of the Path leading to the Cessation of Suffering. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 此是導向苦滅的道聖諦 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
TAṀ KHO PANIDAṀ DUKKHA-NIRODHA-GĀMINĪ-PAṬIPADĀ ARIYASACCAṀ
BHĀVETABBANTI ME BHIKKHAVE PUBBE ANANUSSUTESU DHAMMESU
CAKKHUṀ UDAPĀDI ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI
ĀLOKO UDAPĀDI.
This Ariya Truth of the Path leading to the Cessation of Suffering is to be cultivated/ developed. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 這導向苦滅道聖諦應當修 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
TAṀ KHO PANIDAṀ DUKKHA-NIRODHA-GĀMINĪ-PAṬIPADĀ ARIYASACCAṀ
BHĀVITANTI ME BHIKKHAVE PUBBE ANANUSSUTESU DHAMMESU
CAKKHUṀ UDAPĀDI ÑĀṆAṀ UDAPĀDI PAÑÑĀ UDAPĀDI VIJJĀ UDAPĀDI
ĀLOKO UDAPĀDI.
This Ariya Truth of the path leading to the Cessation of Suffering has been cultivated/ developed. Thus, O Bhikkhus, concerning things unheard before, there arose in me vision, insight, understanding; there arose in me wisdom, there arose in me light.
諸比丘 ! 當我思維著 ' 這導向苦滅道聖諦已修 ' 時,關於這前所未聞之法,我的心中生起眼、生起智、生起慧、生起明、生起光。
YĀVAKĪVAÑCA ME BHIKKHAVE IMESU CATŪSU ARIYA-SACCESU
EVANTI PARIVAṬṬAṀ DVĀDASĀKĀRAṀ YATHĀBHŪTAṀ ÑĀṆA
DASSANAṀ NA SUVISUDDHAṀ AHOSI, NEVA TĀVĀHAṀ BHIKKHAVE
SADEVAKE LOKE SAMĀRAKE SABRAHMAKE, SASSAMAṆA-BRĀHMAṆIYĀ
PAJĀYA SADEVA MANUSSĀYA ANUTTARAṀ SAMMĀSAMBODHIṀ
ABHISAMBUDDHO PACCAÑÑĀSIṀ.
Now, O Bhikkhus, as long as my knowledge and insight of these Four Noble Truths, under their three aspects and twelve modes, in their essential nature, was not perfectly clear to me, O Bhikkhus, I did not profess that I had gained the incomparable supreme Enlightenment in this world with its Devas, Māras, Brahmas, the hosts of recluses and Brahmins, including gods and mankind.
再者,諸比丘 ! 只要我對這四聖諦的 三轉十二行相 之如實知見還沒有徹底清淨,我就還不向諸天、魔與梵天的世界、諸沙門與婆羅門、諸天與人的世間宣稱證悟無上圓滿正覺。
YATO CA KHO ME BHIKKHAVE IMESU CATŪSU ARIYASACCESU EVANTI
PARIVAṬṬAṀ DVĀDASĀKĀRAṀ YATHĀBHŪTAṀ ÑĀṆADASSANAṀ
SUVISUDDHAṀ AHOSI, ATHĀHAṀ BHIKKHAVE SADEVAKE LOKE SAMĀRAKE
SABRAHMAKE SASSAMAṆA-BRĀHMAṆIYĀ PAJĀYA SADEVAMANUSSĀYA
ANUTTARAṀ SAMMĀSAMBODHIṀ ABHISAMBUDDHO PACCAÑÑĀSIṀ.
But when, O Bhikkhus, the insight of these knowledge and insight of the Four Noble Truths, under their three aspects and twelve modes, in their essential nature was truly clear to me, then only, O Bhikkhus, did I profess that I have gained that incomparable supreme Enlightenment in this world with its Devas, including Mārās, Brahmas, the hosts of recluses and Brahmins, including god and mankind.
然而,諸比丘,一旦我對這 三轉十二行相 四聖諦的如實知見完全清淨,我就向諸天、魔與梵天的世界、諸沙門與婆羅門、諸天與人的世間宣稱證悟無上圓滿正覺。
ÑĀṆAÑCA PANA ME DASSANAṀ UDAPĀDI AKUPPĀ ME VIMUTTI
AYAMANTIMĀ JĀTI NATTHIDĀNI PUNABBHAVOTI.
And there arose in me knowledge and insight: 「Unprovoked is my release. This is my last birth. There is no more becoming for me.」
知見在我的心中生起,我了知 " 我的解脫是不可動搖的,這是我的最後一生,我將不再有未來的投生。"
IDAMAVOCA BHAGAVĀ ATTAMANĀ PAÑCAVAGGIYĀ BHIKKHŪ BHAGAVATO
BHĀSITAṀ ABHINANDUṀ. IMASMIÑCA PANA VEYYĀKARAṆASMIṀ
BHAÑÑAMĀNE ĀYASMATO KOṆḌAÑÑASSA VIRAJAṀ VĪTAMALAṀ
DHAMMACAKKHUṀ UDAPĀDI YAṄKIÑCI SAMUDAYADHAMMAṀ
SABBANTAṀ NIRODHA DHAMMANTI
Thus spoke the Exalted One, and the company of five bhikkhus were glad and rejoiced at the words of the Exalted One. When this discourse was being expounded there arose in the Venerable Kondañña the dustless and stainless Dhamma Eye: WHATSOEVER IS OF AN ORIGINATING NATURE IS SUBJECT TO CESSATION.
世尊如此說後,五比丘對世尊的開示感到歡喜與欣悅。世尊開示完後,喬陳如心中生起清淨無染的法眼,他見到 : '凡是依靠因緣和合而生起的法,必定會滅去。'
PAVATTITE CA BHAGAVATĀ DHAMMACAKKE BHUMMĀ DEVĀ
SADDAMANUSSĀVESUṀ ETAMBHAGAVATĀ BĀRĀṆASIYAṀ
ISIPATANE MIGADĀYE ANUTTARAṀ DHAMMACAKKAṀ
PAVATTITAṀ APPAṬIVATTIYAṀ SAMAṆENA VĀ BRĀHMAṆENA
VĀ DEVENA VĀ MĀRENA VĀ BRAHMUNĀ VĀ KENACI VĀ LOKASMINTI.
When the wheel of Dhamma has thus been set in motion by the Exalted One, the Earth Devas raised the cry: 「At Benares, in the Deer Park at Isipatana, there has been set moving by the Blessed One the unsurpassed Wheel of Dhamma which cannot be stopped by Samana, Brahmin, Deva, Māra, Brahma or anyone at all in the cosmos.」
當世尊如此轉起法輪之時,地 (居天) 神發出叫喚 :" 世尊在波羅奈仙人墜處的鹿野苑轉起無上法輪,這不是任何沙門、婆羅門、天神、魔、梵天或世間的任何人所能阻止的。"
BHUMMĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ
CĀTUMMAHĀRĀJIKĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing the cry of the Earth Devas, the Catummaharajika Devas, devas of the Heaven of the Four Kings, also raised the cry.
聽見地 (居天) 神的叫喚,四大王天的天神們也發出叫喚 :
CĀTUMMAHĀRĀJIKĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
TĀVATIṀSĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Tavatimsa Devas also raised the cry.
聽見四大王天天神的叫喚,三十三天 (忉利天) 的天神們也發出叫喚 :
TĀVATIṀSĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
YĀMĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Yama Devas also raised the cry.
聽見三十三天天神的叫喚,夜摩天的天神們也發出叫喚 :
YĀMĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
TUSITĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Tusita Devas also raised the cry .
聽見夜摩天天神們的叫喚,兜率天的天神們也發出叫喚 :
TUSITĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
NIMMĀNARATĪ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Nimmanarati Devas also raised the cry.
聽見兜率天天神們的叫喚,化樂天的天神們也發出叫喚 :
NIMMĀNARATĪNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
PARANIMMITA-VASAVATTĪ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Paranimmita-Vasavatti Devas also raised the cry.
聽見化樂天天神們的叫喚,他化自在天的天神們也發出叫喚 :
PARANIMMITAVASAVATTĪNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
BRAHMA-PĀRISAJJĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Brahma-Parisajja Devas also raised the cry.
聽見他化自在天天神們的叫喚,梵天界的天神們也發出叫喚 :
BRAHMA-PĀRISAJJĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
BRAHMAPAROHITĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Brahma-Parohita Devas also raised the cry.
聽見梵天界天神們的叫喚,梵眾天的天神們也發出叫喚 :
BRAHMAPAROHITĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
MAHĀBRAHMĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Mahabrahma Devas also raised the cry.
聽見梵輔天天神們的叫喚,大梵天的天神們也發出叫喚 :
MAHĀBRAHMĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
PARITTĀBHĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Parittabha Devas also raised the cry.
聽見大梵天天神們的叫喚,少光天的天神們也發出叫喚 :
PARITTĀBHĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
APPAMĀṆĀBHĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Appamanabha Devas also raised the cry.
聽見少光天天神們的叫喚,無量光天的天神們也發出叫喚 :
APPAMĀṆĀBHĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
ĀBHASSARĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Abhassara Devas also raised the cry.
聽見無量光天天神們的叫喚,光音天的天神們也發出叫喚 :
ĀBHASSARĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
PARITTASUBHĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Parittasubha Devas also raised the cry.
聽見光音天天神們的叫喚,少淨天的天神們也發出叫喚 :
PARITTASUBHĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
APPAMĀṆASUBHĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Appamanasubha Devas also raised the cry.
聽見少淨天天神們的叫喚,無量淨天的天神們也發出叫喚 :
APPAMĀṆASUBHĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
SUBHAKIṆHAKĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Subhakinhaka Devas also raised the cry.
聽見無量淨天天神們的叫喚,遍淨天的天神們也發出叫喚 :
SUBHAKIṆHAKĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
(ASAÑÑISATTĀ DEVĀ SADDAMANUSSĀVESUṀ.
(Hearing this cry, the Asannisatta Devas also raised the cry)
聽見遍淨天天神們的叫喚,無想天的天神們也發出叫喚 :
ASAÑÑISATTĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,)
VEHAPPHALĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Vehapphala Devas also raised the cry.
聽見無想天天神們的叫喚,廣果天的天神們也發出叫喚 :
VEHAPPHALĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
AVIHĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Aviha Devas also raised the cry.
聽見廣果天天神們的叫喚,無煩天的天神們也發出叫喚 :
AVIHĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
ATAPPĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Atappa Devas also raised the cry
聽見無煩天天神們的叫喚,無熱天的天神們也發出叫喚 :
ATAPPĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
SUDASSĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Sudassa Devas also raised the cry.
聽見無熱天天神們的叫喚,善見天的天神們也發出叫喚 :
SUDASSĀNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
SUDASSĪ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Sudassi Devas also raised the cry.
聽見善見天天神們的叫喚,善現天的天神們也發出叫喚 :
SUDASSĪNAṀ DEVĀNAṀ SADDAṀ SUTVĀ,
AKANIṬṬHAKĀ DEVĀ SADDAMANUSSĀVESUṀ.
Hearing this cry, the Akantthaka Devas also raised the cry.
聽見善現天天神們的叫喚,色究竟天的天神們也發出叫喚 :
ETAMBHAGAVATĀ BĀRĀṆASIYAṀ ISIPATANE MIGADĀYE ANUTTARAṀ
DHAMMACAKKAṀ PAVATTITAṀ APPAṬIVATTIYAṀ SAMAṆENA VĀ
BRĀHMAṆENA VĀ DEVENA VĀ MĀRENA VĀ BRAHMUNĀ VĀ KENACI VĀ LOKASMINTI.
「At Benares, in the Deer Park at Isipatana, there has been set moving by the Blessed One the unsurpassed Wheel of Dhamma which cannot be stopped by Samana, Brahmin, Deva, Māra, Brahma or anyone at all in the cosmos.」
" 世尊在波羅奈仙人墜處的鹿野苑轉起無上法輪,這不是任何沙門、婆羅門、天神、魔、梵天或世間的任何人所能阻止的。"
ITIHA TENA KHAṆENA TENA MUHUTTENA YĀVA BRAHMA-LOKĀ SADDO
ABBHUGGACCHI. AYAÑCA DASA-SAHASSĪ LOKADHĀTU SAṄKAMPI
SAMPAKAMPI SAMPAVEDHI, APPAMĀṆO CA OḶĀRO OBHĀSO LOKE
PĀTURAHOSI-ATIKKAMMEVA DEVĀNAṀ DEVĀNUBHĀVAṀ.
And so indeed in that hour, at the moment, the cry soared up to the world of Brahma, and this ten-thousand cosmos shook and rocked and quaked, and a great measureless radiance, surpassing the very nature of the Devas, appeared in the cosmos.
就在那個剎那,那個當下,那個瞬間,叫喚之聲傳遍了整個梵天界。這一萬個世界搖動、震動、顫動,並且有無量莊嚴,超越了諸天威神的殊勝光明在宇宙現起。
ATHA KHO BHAGAVĀ UDĀNAṀ UDĀNESI AÑÑĀSI VATA BHO KOṆḌAÑÑO
AÑÑĀSI VATA BHO KOṆḌAÑÑOTI.
Then the Exalted One expressed his solemn utterance: 「Kondanna indeed has understood, Kondanna indeed has understood.」
於是,世尊說道 : 喬陳如確實已經明白了! 喬陳如確實已經明白了!
ITIHIDAṀ ĀYASMATO KOṆḌAÑÑASSA AÑÑĀKOṆḌAÑÑO TVEVA-NĀMAṀ AHOSĪTI.
Thus it was that the Venerable Kondañña won his name of Aññā Kondañña, the one who has understood.
這就是喬陳如得到其名號," 阿若喬陳如 " (Annasi-Kondanna) " 明白的喬陳如 " 之由來。