Dhamma-cakkappavattana Sutta 转法轮经

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Introduction of Dhammacakkapavatana Sutta导言:

For seven weeks immediately following the enlightenment, the Buddha spent his time in lonely retreat. At the close of this period he decided to proclaim the doctrine (dhamma) he had realized to those five ascetics who were once struggling with him for enlightenment. Knowing that they were living at Isipatana (modern Sarnath), still steeped in the unmeaning rigor of extreme asceticism, the master left Gaya, where he attained enlightenment, for distant Varanasi, India’s holy city. There at the Deer Park he rejoined them.

Anuttaram abhisambodhim sambujjhitvā tathāgato,
Pathamam yam adesesi dhammacakkam anuttaram,
Sammadeva pavattento loke appativattiyam,
Yatthākkhātā ubho antā patipatti ca majjhimā,
Catusvāriyasaccesu visuddham nānadassanam,
Desitam dhamma rājena sammā sambodhikittanam,
Namena vissutam suttam dhammacakkappavattanam
Veyyākaranapāthena sangītantam bhanāma se

[Unexcelled is the Supreme Enlightenment, understood perfectly by the Accomplished One. For the first time was expounded the Wheel of the Law unsurpassed, thoroughly set rolling forth in the world, never to be rolled back; wherein both extremes had been uprooted, and conduct through the mean through the Four Noble Truths, the pure and perfect insight, had been expounded by the King of Righteousness; the Exposition of the Perfect Enlightenment. Through the renowned discourse called “The Rolling Forth of the Wheel of the Law” ; by reading the discourse, let us chant the sacred text! ]

Dhamma-cakkappavattana Sutta
The Discourse on Setting the Wheel of Dhamma in Motion
转法轮经

Evam-me sutaṁ ekaṁ samayaṁ bhagavā,
Bārāṇasiyaṁ viharati isipatane migadāye.
Tatra kho Bhagavā pañca-vaggiye bhikkhū āmantesi.
Thus have I heard : On one occation the Blessed One was sojourning near Bārāṇasi, in the Deer Park at Isipatana. There the Blessed One addressed the group of five monks :
如是我闻,一时世尊住在波罗奈城附近仙人坠处的鹿野苑,当时世尊对
五比丘说:

Dveme bhikkhave antā pabbajitena na sevitabbā.
“Monks, there are these two extremes that are not to be indulged in by one who has gone forth,
“诸比丘,有两种极端行为是出家者所不应当从事的,

Yo cāyaṁ kāmesu kāma-sukhallikānuyogo,
Hīno gammo pothujjaniko anariyo anattha-sañhito,
That which is devoted in sensual pleasure in sensual objects : which is low, vulgar, common, ignoble, unprofitable;
一种是沉迷于感官欲乐,这是低下的,粗俗的,凡夫的,非神圣的,
无益的。

Yo cāyaṁ atta-kilamathānuyogo,
Dukkho anariyo anattha-sañhito.
And that which is devoted to self-affliction : which is painful, ignoble, unprofitable.
另一种是自我折磨的苦行,这是痛苦的,非神圣的,无益的。

Ete te bhikkhave ubho ante anupagamma,
Majjhimā paṭipadā tathāgatena abhisambuddhā,
Cakkhu-karaṇī ñāṇa-karaṇi upasamāya abhiññāya sambodhāya
nibbānāya saṁvattati.
Monks, by avoiding these two extremes, the middle way realised by the Tathagata¬ producing vision, producing knowledge, leads to calm, to direct knowledge, to self-awakening, to unbinding.
藉著避免这两种极端,如来证得中道。此中道引生法眼,引生真知,
通向寂静,胜智,正觉,涅磐。

Katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena
abhisambuddhā, cakkhu-karaṇī ñāṇa-karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati ?
And what, Monks, is the middle way realised by the Tathagata that producing vision, producing knowledge, leads to calm, to direct knowledge, to self-awakening, to unbinding?
” 诸比丘,那如来所证,引生法眼,引生真知,通向寂静,胜智,
正觉, 涅磐的中道是什么呢 ? ”

Ayaṁ-eva ariyo aṭṭhaṅgiko maggo,
Seyyathīdam : 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 thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
” 就是这八支圣道 : 正见、正思惟、正语、正业、正命、正精进、
正念、正定。”

Ayaṁ kho sā bhikkhave majjhimā paṭipadā tathāgatena
abhisambuddhā, cakkhu-karaṇī ñāṇa-karaṇī upasamāya
abhiññāya sambodhāya nibbānāya saṁvattati,
This, Monks, is the middle way realised by the Tathagata that, producing vision, producing knowledge, leads to calm, to direct knowledge, to self-awakening, to unbinding.
” 诸比丘,这就是如来所证,引生法眼,引生真知,通向寂静,胜智,
正觉,涅磐的中道。”

Idaṁ kho pana bhikkhave dukkhaṁ ariya-saccaṁ,
Now this, Monks, is the Noble Truth of Suffering :
” 诸比丘 ! 这是苦圣谛。”

Jātipi dukkhā jarāpi dukkhā, maraṇampi dukkhaṁ,
Birth is suffering, ageing is suffering, death is suffering,
生是苦,老是苦,死是苦,

Soka-parideva-dukkha-domanassupāyāsāpi dukkhā,
sorrow, lamentations, pain, distress & despair are suffering,
忧、悲、苦、恼与失望是苦 ;

Appiyehi sampayogo dukkho piyehi vippayogo dukkho
yampicchaṁ na Iabhati tampi dukkhaṁ,
association with things disliked is suffering, separation from things liked is suffering, not getting what one wants is suffering.
怨憎相会是苦,爱别离是苦,求不得也是苦。
Saṅkhittena pañcupādānakkhandhā dukkhā.
In short, the five aggregates for clinging are suffering.
简单地说 : 执取五蕴就是苦。

Idaṁ kho pana bhikkhave dukkha-samudayo ariya-saccaṁ,
And this, Monks, is the Noble Truth of the Origin of Suffering :
诸比丘 ! 这是苦集圣谛,

Yāyaṁ taṇhā ponobbhavikā nandi-rāga-sahagatā tatra tatrābhinandinī, Seyyathīdaṁ : Kāma-taṇhā bhava-taṇhā vibhava-taṇhā,
the craving that makes for further becoming, accompanied by passion & delight, relishing now here, now there, i.e, craving for sensual pleasure, craving for becoming, craving for non-becoming.
造成投生的是爱欲,它伴随着喜与贪同时生起,四处追求爱乐,
也就是欲爱,有爱及无有爱。

Idaṁ kho pana bhikkhave dukkha-nirodho ariya-saccaṁ.
And this, Monks, is the Noble Truth of the Cessation of Suffering :
诸比丘 ! 这是苦灭圣谛。

Yo tassā yeva taṇhāya asesa-virāga-nirodho
cāgo paṭinissaggo mutti anālayo,
the remainderless fading & cessation, renunciation, relinquishment, release
& letting go of that very craving.
即是此贪爱的息灭无余,舍弃,遣离,解脱,无著;

Idaṁ kho pana bhikkhave dukkha-nirodha
gāminī-paṭipadā ariya-saccaṁ,
And this, Monks, is the Noble Truth of the way of practice leading to the Cessation of Suffering,
诸比丘 ! 这是导向苦灭的道圣讳,

Ayam-eva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ : sammā-diṭṭhi
sammā-saṅkappo, sammā-vācā sammā-kammanto sammā-ājīvo,
sammā-vāyāmo sammā-sati sammā-samādhi.
Verily, it is the Noble Eightfold Path, namely : right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
那就是这八支圣道 :
正见、正思惟、正语、正业、正命、正精进、正念、正定。

Idaṁ dukkhaṁ ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This is the Noble Truth of Suffering’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘此是苦圣谛 ‘ 时,关于这前所未闻之法,
我的心中生起眼、生起智、生起慧、生起明、生起光。

Taṁ kho panidaṁ dukkhaṁ ariya-saccaṁ pariññeyyanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This Noble Truth of Suffering is to be comprehended’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 此苦圣谛应当彻知 ‘ 时,关于这前所未闻之法,
我的心中生起眼、生起智、生起慧、生起明、生起光。

Taṁ kho panidaṁ dukkhaṁ ariya-saccaṁ pariññātanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This Noble Truth of Suffering has been comprehended’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 此苦圣谛已经彻知 ‘ 时,关于这前所未闻之法,
我的心中生起眼、生起智、生起慧、生起明、生起光。

Idaṁ dukkha-samudayo ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This is the Noble Truth of the Origin of Suffering’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘! 当我思维着 ‘ 此是苦集圣谛 ‘ 时,关于这前所未闻之法,
我的心中 生起眼、生起智、生起慧、生起明、生起光。

Taṁ kho panidaṁ dukkha-samudayo ariya-saccaṁ
pahātabbanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This Noble Truth of the Origin of Suffering is to be abandoned’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 此苦集圣谛应当断除 ‘ 时,关于这前所未闻之法,
我的心中生起眼、生起智、生起慧、生起明、生起光。

Taṁ kho panidaṁ dukkha-samudayo ariya-saccaṁ
pahīnanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This Noble Truth of the Origin of Suffering has been abandoned’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 此苦集圣谛已断除 ‘ 时,关于这前所未闻之法,
我的心中生起眼、生起智、生起慧、生起明、生起光。

Idaṁ dukkha-nirodho ariya-saccanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This is the Noble Truth of the Cessation of Suffering’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 此是苦灭圣谛 ‘ 时,关于这前所未闻之法,
我的心中生起眼、生起智、生起慧、生起明、生起光。

Taṁ kho panidaṁ dukkha-nirodho ariya-saccaṁ sacchikātabbanti
me bhikkhave, Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This Noble Truth of the Cessation of Suffering is to be realized’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 此苦灭圣谛应当证悟 ‘ 时,关于这前所未闻之法,
我的心中生起眼、生起智、生起慧、生起明、生起光。

Taṁ kho panidaṁ dukkha-nirodho ariya-saccaṁ
sacchikātanti me bhikkhave,
Pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi
vijjā udapādi āloko udapādi.
‘This Noble Truth of the Cessation of Suffering has been realized’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 此苦灭圣谛已证悟 ‘ 时,关于这前所未闻之法,
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 Noble Truth of the way of practice leading to the Cessation of Suffering’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 此是导向苦灭的道圣谛 ‘ 时,关于这前所未闻之法,
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 ariya-saccaṁ bhāvetabbanti me bhikkhave, pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi
āloko udapādi.
‘This Noble Truth of the way of practice leading to the Cessation of Suffering is to be cultivated’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 这导向苦灭道圣谛应当修 ‘ 时,关于这前所未闻
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-patipadā ariya-saccaṁ bhāvitanti me bhikkhave, pubbe ananussutesu dhammesu,
Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi
āloko udapādi.
‘This Noble Truth of the way of practice leading to the Cessation of Suffering has been cultivated’. Thus, Monks, with reference to the doctrines unheard before, there arose in me vision, insight, discernment, there arose in me knowledge, there arose in me light.
诸比丘 ! 当我思维着 ‘ 这导向苦灭道圣谛已修 ‘ 时,关于这前所未闻之法,
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,
Evan-ti-parivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇa-dassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ bhikkhave sadevake loke samārake sabrahmake, sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya,
Anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.
And, Monks, as long as my knowledge & insight of these Four Noble Truth, under their three aspects and twelve modes, in their essential nature, was not perfectly clear to me, so long, O Monks, did I not profess among Devas, Maras, Brahmas, among the hosts of recluses and Brahmins, gods and mankind, that I had gained the incomparable supreme Enlightenment.
再者,诸比丘 ! 只要我对这四圣谛的 三转十二行相 之如实知见还没有
彻底清净,我就还不向诸天、魔与梵天的世界、诸沙门与婆罗门、
诸天与人的世间宣称证悟无上圆满正觉。

Yato ca kho me bhikkhave imesu catūsu ariya-saccesu,
Evan-ti-parivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇa-dassanaṁ suvisuddhaṁ ahosi, athāhaṁ bhikkhave sadevake loke
samārake sabrahmake,
Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya,
Anuttaraṁ sammā-sambodhiṁ abhisambuddho paccaññāsiṁ.
Now, Monks, my knowledge & insight of these Four Noble Truth, under their three aspects and twelve modes, in their essential nature was clear to me, then only, O Monks, did I profess in this world among the Devas, Maras, Brahmas, among the hosts of recluses and Brahmins, gods and mankind, that I have gained that incomparable supreme Enlightenment.
然而,诸比丘,一旦我对这 三转十二行相 四圣谛的如实知见完全清净,
我就向诸天、魔与梵天的世界、诸沙门与婆罗门、诸天与人的世间宣称
证悟无上圆满正觉。

Ñāṇañca pana me dassanaṁ udapādi,
Akuppā me vimutti, ayam-antimā jāti,
Natthidāni punabbhavoti.
The knowledge and vision arose in me : ‘My release is unshakable. This is the last birth. There is now no further becoming for me.’
知见在我的心中生起,我了知 ” 我的解脱是不可动摇的,
这是我的最后一生,我将不再有未来的投生。”

Idaṁ-avoca Bhagavā, attamanā pañca-vaggiyā
bhikkhū Bhagavato bhāsitaṁ abhinanduṁ,
That is what the Blessed One said, and the group of five Monks were delighted and rejoiced at the words of the Exalted One.
世尊如此说后,五比丘对世尊的开示感到欢喜与欣悦。

Imasmiñca pana veyyā-karaṇasmiṁ bhaññamāne,
Āyasmato Koṇḍaññassa virajaṁ vītamalaṁ dhamma-
cakkhuṁ udapādi,
And while this explanation was being given, there arose to Ven. Kondanna the dustless, stainless Dhamma eye :
世尊开示完后,乔陈如心中生起清净无染的法眼, 他见到 :

Yaṅkiñci samudaya-dhammaṁ sabban-taṁ nirodha-dhammanti.
‘Whatever is subject to origination is all subject to cessation.’
‘凡是依靠因缘和合而生起的法,必定会灭去。’

Pavattite ca bhagavatā dhamma-cakke,
Bhummā devā saddamanussāvesuṁ,
And when the Blessed One had set the Wheel of Dhamma in motion, the earth deities proclaimed :
当世尊如此转起法轮之时,地 (居天) 神发出叫唤 :

” Etaṁ-bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ
dhamma-cakkaṁ pavattitaṁ, Appaṭivattiyaṁ samaṇena vā brāhmaṇena
vā devena vā mārena vā brahmunā vā kenaci vā lokasminti. “
“In the Deer Park at Isipatana, Bārāṇasi, the Blessed One has set in motion the supreme Wheel of Dhamma that cannot be stopped by ascetic, brahmin, deity, Māra, brahmā or anyone (else) in the cosmos.”
” 世尊在波罗奈仙人坠处的鹿野苑转起无上法轮,这不是任何沙门、
婆罗门、天神、魔、梵天或世间的任何人所能阻止的。”

Bhummānaṁ devānaṁ saddaṁ sutvā.

Cātummahārājikā devā saddamanussāvesuṁ,
Cātummahārājikānaṁ devānaṁ saddaṁ sutvā,

Tāvatiṁsā devā saddamanussāvesuṁ,
Tāvatiṁsānaṁ devānaṁ saddaṁ sutvā,

Yāmā devā saddamanussāvesuṁ,
Yāmānaṁ devānaṁ saddaṁ sutvā,

Tusitā devā saddamanussāvesuṁ,
Tusitānaṁ devānaṁ saddaṁ sutvā,

Nimmānaratī devā saddamanussāvesuṁ,
Nimmānaratīnaṁ devānaṁ saddaṁ sutvā,

Paranimmita-vasavattī devā saddamanussāvesuṁ,
Paranimmita-vasavattīnam devānaṁ-saddaṁ sutvā,

(Brahma-kāyikān devā saddamanussāvesuṁ,
Brahma-kāyikānaṁ devānaṁ saddaṁ sutvā)* ,

Brahma-pārisajjā devā saddamanussāvesuṁ,
Brahma-pārisajjānaṁ devānaṁ saddaṁ sutvā,

Brahma-purohitā devā saddamanussāvesuṁ,
Brahma-purohitānaṁ devānaṁ saddaṁ sutvā,

Mahābrahmā devā saddamanussāvesuṁ,
Mahābrahmānaṁ devānaṁ saddaṁ sutvā,

Parittābhā devā saddamanussāvesuṁ,
Parittābhānaṁ devānaṁ saddaṁ sutvā,

Appamāṇābhā devā saddamanussāvesuṁ,
Appamāṇābhānaṁ devānaṁ saddaṁ sutvā,

Ābhassarā devā saddamanussāvesuṁ,
Ābhassarānaṁ devānaṁ saddaṁ sutvā,

Parittasubhā devā saddamanussāvesuṁ,
Parittasubhānaṁ devānaṁ saddaṁ sutvā,

Appamāṇasubhā devā saddamanussāvesuṁ,
Appamāṇasubhānaṁ devānaṁ saddaṁ sutvā,

Subha-kiṇhakā devā saddamanussāvesuṁ,
Subha-kiṇhakānaṁ devānaṁ saddaṁ sutvā,

Asaññasatta deva saddamanussavesuṁ,
Asaññasattanaṁ devanaṁ saddaṁ sutva,

Vehapphalā devā saddamanussāvesuṁ,
Vehapphalānaṁ devānaṁ saddaṁ sutvā,

Avihā devā saddamanussāvesuṁ,
Avihānaṁ devānaṁ saddaṁ sutvā,

Atappā devā saddamanussāvesuṁ,
Atappānaṁ devānaṁ saddaṁ sutvā,

Sudassā devā saddamanussāvesuṁ,
Sudassānaṁ devānaṁ saddaṁ sutvā,

Sudassī devā saddamanussāvesuṁ,
Sudassīnaṁ devānaṁ saddaṁ sutvā,

Akaniṭṭhakā devā saddamanussāvesuṁ.

* For long version, the verse Brahma-kāyikān in brackets is omitted

On hearing the proclaimation of the earth(bound) deities, the deities of Cātummahārājikā (the Heaven of the Four Great Kings) also proclaimed (the same).
听见地 (居天) 神的叫唤,四大王天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Cātummahārājikā, the deities of Tāvatiṁsā (the Heaven of the Thirty-three) also proclaimed (the same).
听见四大王天天神的叫唤,三十三天 (忉利天) 的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Tāvatiṁsā, the deities of Yāmā also proclaimed (the same).
听见三十三天天神的叫唤,夜摩天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Yāmā, the deities of Tusitā also proclaimed (the same).
听见夜摩天天神们的叫唤,兜率天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Tusitā, the deities of Nimmānaratī also proclaimed (the same).
听见兜率天天神们的叫唤,化乐天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Nimmānaratī, the deities of Paranīmmita-vasavattī also proclaimed (the same).
听见化乐天天神们的叫唤,他化自在天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Paranīmmita-vasavattī, [the Brahma’s retinue also proclaimed (the same)]*.
听见他化自在天天神们的叫唤,[梵天界的天神们也发出叫唤]* :

[On hearing the proclaimation of the Brahma-kāyikān deities]*, the deities of Brahmā-parisajjā also proclaimed (the same).
[听见梵天界天神们的叫唤]*,梵众天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Brahmā-parisajjā, the deities of Brahma-purohitā also proclaimed (the same).
听见梵众天天神们的叫唤,梵辅天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Brahma-purohitā, the deities of Mahābrahmā also proclaimed (the same).
听见梵辅天天神们的叫唤,大梵天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Mahābrahmā, the deities of Parittābhā also proclaimed (the same).
听见大梵天天神们的叫唤,少光天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Parittābhā, the deities of Appamāṇabhā also proclaimed (the same).
听见少光天天神们的叫唤,无量光天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Appamāṇabhā, the deities of Ābhassarā also proclaimed (the same).
听见无量光天天神们的叫唤,光音天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Ābhassarā, the deities of Parittasubhā also proclaimed (the same).
听见光音天天神们的叫唤,少净天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Parittasubhā, the deities of Appamāṇasubhā also proclaimed (the same).
听见少净天天神们的叫唤,无量净天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Appamāṇasubhā, the deities of Subha-kiṇhakā also proclaimed (the same).
听见无量净天天神们的叫唤,遍净天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Subha-kiṇhakā, the deities of Asaññasattā also proclaimed (the same).
听见遍净天天神们的叫唤,无想天的天神们也发出叫唤 :
On hearing the proclaimation of the deities of Asaññasattā, the deities of Vehapphalā also proclaimed (the same).
听见无想天天神们的叫唤,广果天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Vehapphalā, the deities of Avihā also proclaimed (the same).
听见广果天天神们的叫唤,无烦天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Avihā, the deities of Atappā also proclaimed (the same).
听见无烦天天神们的叫唤,无热天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Atappā, the deities of Sudassā also proclaimed (the same).
听见无热天天神们的叫唤,善见天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Sudassā, the deities of Sudassī also proclaimed (the same).
听见善见天天神们的叫唤,善现天的天神们也发出叫唤 :

On hearing the proclaimation of the deities of Sudassī, the deities of Akaniṭṭhakā also proclaimed (the same).
听见善现天天神们的叫唤,色究竟天的天神们也发出叫唤 :

* For long version, the verses in asterisk [ ]* is being omitted.

Etam-Bhagavatā Bārāṇasiyaṁ isipatane migadāye
anuttaraṁ dhamma-cakkaṁ pavattitaṁ,
Appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā
mārena vā brahmunā vā kenaci vā lokasminti.
“In the Deer Park at Isipatana, Bārāṇasi, the Blessed One has set in motion the supreme Wheel of Dhamma that cannot be stopped by ascetic, brahmin, deity, Māra, brahmā or anyone (else) in the cosmos.”
” 世尊在波罗奈仙人坠处的鹿野苑转起无上法轮,这不是任何沙门、
婆罗门、天神、魔、梵天或世间的任何人所能阻止的。”

ltiha tena khaṇena tena muhuttena,
Yāva brahma-lokā saddo abbhuggacchi.
So in that moment, that instant, the cry shot right up to the Brahma world.
就在那个刹那,那个当下,那个瞬间,叫唤之声传遍了整个梵天界。

Ayañca dasa-sahassī loka-dhātu,
Saṅkampi sampakampi sampavedhi,
And this ten-thousandfold cosmos shivered, quivered and quaked,
这一万个世界摇动、震动、颤动,

Appamāṇo ca oḷāro obhāso loke pāturahosi,
Atikkammeva devānaṁ devānubhāvaṁ.
And a great, measureless radiance, appeared in the cosmos, surpassing the effulgence of the deities.
并且有无量庄严,超越了诸天威神的殊胜光明在宇宙现起。

Atha kho Bhagavā udānaṁ udānesi,
“Aññasi vata bho Koṇḍañño, Aññasi vata bho Koṇḍaññoti.”
Then the Blessed One exclaimed : ” So you really know, Koṇḍañña?
So you really know Koṇḍañña? “
于是,世尊说道 : 乔陈如确实已经明白了! 乔陈如确实已经明白了!

Itihidaṁ āyasmato Koṇḍaññassa,
Añña-koṇḍañño’tveva nāmaṁ, ahosīti.
And that is how Ven. Koṇḍañña acquired the name of Añña-Koṇḍañña,
Koṇḍañña who knows.
这就是乔陈如得到其名号,” 阿若乔陈如 ” (Annasi-Kondanna)
” 明白的乔陈如 ” 之由来。

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