初轉法輪經 (法輪轉起經, 轉法輪經, SN 56.11 Dhammacakkappavattanasuttaṃ) 多譯本對讀(段層次)

[391] Evam me sutaŋ:|| ||

Ekaŋ samayaŋ Bhagavā Bārāņasiyaŋ viharati Isipatane Migadāye.|| ||

[421] 2. Tatra kho Bhagavā pañcavaggiye bhikkhū āmantesi:|| ||

"Dve me bhikkhave, antā pabbajitena na sevitabbā.|| ||

Katame dve?|| ||

Ete te bhikkhave, ubho ante anupakamma majjhimā paţipadā Tathāgatena abhisambuddhā cakkhukaraņī ñāņakaraņī upasamāya abhiññāya sambodhāya nibbānāya saŋvattati.|| ||

在那裡，世尊召喚[那]群五比丘[CFn003] 們：

「比丘們！有兩個極端，不應該被出家人實行，哪兩個呢？這在欲上之欲樂的實行：下劣的、粗俗的、一般人的、非聖者的、無益的，以及這自我折磨的實行：苦的、非聖者的、無益的。比丘們！不往這兩個極端後，有被如來[CFn004] 現正覺[CFn005] 、作眼、作智[CFn006] ，導向寂靜、證智[CFn007] 、正覺[CFn008] 、涅槃的中道[CFn009] 。

有一次，世尊住在波羅奈的仙人住處鹿野苑。

在那裏，世尊對五比丘說： “比丘們。”

五比丘回答世尊： “大德。”

世尊說： “比丘們，有兩邊出家人是不應行踐的。這兩邊是什麼呢？

“一邊是追尋欲樂，這是低劣、世俗、屬於凡夫、非聖者、沒有意義的。一邊是自我虐待的苦行，這是痛苦、非聖者、沒有意義的。

“比丘們，如來不落入這兩邊，覺悟一條中道，這條中道使人生出眼、生出智，帶來寧靜、無比智、正覺、湼槃。

在那裡，世尊對五比丘說：「諸比丘，這兩邊〔極端〕是出家人不應當從事的。是哪兩邊呢？凡是在諸欲沉迷於欲樂，這是低劣、粗俗、凡夫、非神聖、沒有利益的（行為）；凡是自我折磨的苦行，這是痛苦、非神聖、沒有利益的（行為）。

諸比丘，如來避免這兩邊〔極端〕實踐中道。由現自覺，而生起眼、智，寂止、通智、自覺、涅槃。

"比丘們，有此兩極端，隱者[出家者]不可耽於其中——哪兩極? 於感官對象， 追求感官之樂：是低級、粗鄙、庸俗、非聖、無益的; 追求自虐：是痛苦、非聖、無益的。比丘們，避此兩極端，如來實現的中道——引生見、引生知——趨向甯靜、直覺智、自覺醒、涅槃。

"There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

"Bhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathagata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.

4. Katamā ca sā bhikkhave, majjhimā paţipadā Tathāgatena abhisambuddhā cakkhukaraņī ñāņakaraņī upasamāya abhiññāya sambodhāya nibbānāya saŋvattati?||

Ayaŋ kho sā bhikkhave, majjhimā paţipadā Tathāgatena abhisambuddhā cakkhukaraņī ñāņakaraņī upasamāya abhiññāya sambodhāya nibbānāya saŋvattati.|| ||

比丘們！但什麼是那被如來現正覺、作眼、作智，導向寂靜、證智、正覺、涅槃的中道呢？就是這八支聖道[CFn010] ，即：正見、正志、正語、正業、正命、正精進、正念、正定。

比丘們！這是那被如來現正覺、作眼、作智，導向寂靜、證智、正覺、涅槃的中道。

[八聖道]

比丘們，如來實現的中道——引生見、引生知，趨向甯靜、直覺智、自覺醒、涅槃者——是什麽？正是此八聖道：正見、正志、正語、正業、正命、正精進、正念、正定。比丘們，此爲如來實現的中道——引生見、引生知，趨向甯靜、直覺智、自覺醒、涅槃。

[The Noble Eightfold Path]

"And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

Idaṃ kho pana bhikkhave, dukkhaṃ ariyasaccaṃ: jātipi dukkhā jarāpi dukkhā vyādhipi dukkho maraṇampi dukkhaṃ appiyehi sampayogo dukkho piyehi vippayogo dukkho yampicchaṃ na labhati tampi dukkhaṃ saṅkhittena pañcupādānakkhandhā dukkhā". Idaṃ kho pana bhikkhave, dukkhasamudayo3 ariyasaccaṃ: "yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī, seyyathīdaṃ: kāmataṇhā bhavataṇhā vibhavataṇhā". Idaṃ kho pana bhikkhave, dukkhanirodho4 ariyasaccaṃ: yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana bhikkhave, dukkhanirodhagāminī paṭipadā [PTS Page 422] [q 422/] ariyasaccaṃ: ayameva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

5. Idaŋ kho pana bhikkhave, dukkhaŋ ariyasaccaŋ:|| ||

6. Idaŋ kho pana bhikkhave, dukkhasamudayo ariyasaccaŋ:|| ||

7. Idaŋ kho pana bhikkhave, dukkhanirodho ariyasaccaŋ:|| ||

Yo tassā yeva taņhāya asesavirāganirodho cāgo paţinissaggo mutti anālayo.|| ||

8. Idaŋ kho pana bhikkhave, dukkhanirodhagāminī paţipadā [422] ariyasaccaŋ:|| ||

而，比丘們！這是苦聖諦：生是苦，老也是苦，病也是苦，死也是苦，與不愛的結合是苦，與所愛的別離是苦，所求不得也是苦；總括之，五取蘊是苦。

而，比丘們！這是苦集聖諦：是這導致再生、伴隨歡喜與貪、到處歡喜[CFn011] 的渴愛，即：欲的渴愛[CFn012] 、有的渴愛[CFn013] 、虛無的渴愛[CFn014] 。

而，比丘們！這是苦滅聖諦：就是那渴愛的無餘褪去與滅[CFn015] 、捨棄、斷念[CFn016] 、解脫、無依住[CFn017] 。

而，比丘們！這是導向苦滅道跡[CFn018] 聖諦：就是這八支聖道[CFn010] ，即：正見、……（中略）正定。

“比丘們，這是苦聖諦：生是苦的，老是苦的，病是苦的，死是苦的，憂、悲、苦、惱、哀是苦的，怨憎會是苦的，愛別離是苦的，求不得是苦的；簡略來說，五取蘊是苦的。

“比丘們，這是苦集聖諦：欲愛、有愛、無有愛是帶來後有的原因。這些渴愛和喜貪連在一起，使人對各種事物產生愛喜。

“比丘們，這是苦滅聖諦：對渴愛徹底無欲、滅盡、放捨、捨棄、解脫、不粘著。

“比丘們，這是苦滅之道聖諦：八正道──正見、正思維、正語、正業、正命、正精進、正念、正定。

諸比丘，這苦聖諦，即是：生是苦、老是苦、病是苦、死是苦、怨憎會是苦、愛別離是苦、求不得也是苦，簡略地說：五取蘊是苦。

諸比丘，這苦集聖諦，即是：凡諸愛是（未來投生的）後有（生命的愛），伴隨喜與貪的（愛），四處歡喜的（愛），也就是欲愛、有愛及無有愛。

諸比丘，這苦滅聖諦，即是：那愛無餘的離染、息滅、捨棄、捨遣、解脫、無著。

諸比丘，這導至苦滅的道聖諦，即是：八支聖道，即正見、正思惟、正語、正業、正命、正精進、正念、正定。

[四聖諦]

比丘們，此爲苦聖諦：生苦、老苦、死苦；憂、哀、痛、悲、慘苦；與不愛者共處苦、與愛者離別苦、所求不得苦：簡言之，五取蘊苦。

比丘們, 此爲苦因聖諦：[苦因是:]造作再生的渴求——帶著貪與喜、於處處耽享——正是: 對感官之欲的渴求、對有生的渴求、對無生的渴求。

比丘們，此爲苦的止息聖諦：對該渴求的無余離貪、止息、舍離、棄絕、解脫、放開。

比丘們，此爲趨向止息苦之道聖諦：正是此八聖道——正見、正志、正語、正業、正命、正精進、正念、正定。

[The Four Noble Truths]

"Now this, monks, is the noble truth of stress:[TFn01] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

"And this, monks, is the noble truth of the origination of stress: 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.

"And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

"And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

"Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to re-becoming, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for becoming, craving for disbecoming.

"Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

"Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this noble eightfold path; that is, right view ... right concentration.

[BJT Page 272] [x 272/]

"Idaṃ dukkhaṃ ariyasaccanti" me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

9. Idaŋ dukkhaŋ ariyasaccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

Taŋ kho pan'idaŋ dukkhaŋ ariyasaccaŋ pariññeyyan ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

Taŋ kho pana idaŋ dukkhaŋ ariyasaccaŋ pariññātanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

『這是苦聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

『這苦聖諦應該被遍知[CFn019] 』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

『這苦聖諦已被遍知』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

諸比丘，我對「這是苦聖諦」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

諸比丘，我對「這苦聖諦應當遍知」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

諸比丘，我對「這苦聖諦已被遍知」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

[對於四聖諦的責任]

比丘們，我對前所未聞之法，升起視眼、升起洞見、升起明辨、升起知識、升起光明[眼生智生慧生明生光生]：‘此爲苦聖諦’。……‘此苦聖諦需全知’……‘此苦聖諦已全知’。

[One's duties with regard to the Four Noble Truths]

"Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of stress'... 'This noble truth of stress is to be comprehended'... 'This noble truth of stress has been comprehended.'

"'This is the noble truth of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of suffering is to be fully understood': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of suffering has been fully understood': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

10. Idaŋ dukkhasamudayo ariyasaccan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

Taŋ kho pana idaŋ dukkhasamudayo ariyasaccaŋ pahātabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

Taŋ kho pana idaŋ dukkhasamudayo ariyasaccaŋ pahīnanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

『這是苦集聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

『這苦集聖諦應該被捨斷』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

『這苦集聖諦已被捨斷』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

諸比丘，我對「這是苦集聖諦」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

諸比丘，我對「這苦集聖諦應當永斷」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

諸比丘，我對「這苦集聖諦已經永斷」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

"'This is the noble truth of the origin of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the origin of suffering is to be abandoned': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the origin of suffering has been abandoned': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

11. Idaŋ dukkhanirodho ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

Taŋ kho pana idaŋ dukkhanirodho ariyasaccaŋ sacchikātabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

Taŋ kho pana idaŋ dukkhanirodho ariyasaccaŋ sacchikatanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

『這是苦滅聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

『這苦滅聖諦應該被作證』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

『這苦滅聖諦已被作證』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

諸比丘，我對「這是苦滅聖諦」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

諸比丘，我對「這苦滅聖諦應當證知」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

諸比丘，我對「這苦滅聖諦已經證知」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

"'This is the noble truth of the cessation of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the cessation of suffering is to be realized': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the cessation of suffering has been realized': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

12. Idaŋ dukkhanirodhagāminī paţipadā ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

Taŋ kho pana idaŋ dukkhanirodhagāminī paţipadā ariyasaccaŋ bhāvetabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

Taŋ kho pana idaŋ dukkhanirodhagāminī paţipadā ariyasaccaŋ bhāvitanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuŋ udapādi ñāņaŋ udapādi paññā udapādi vijjā udapādi āloko udapādi.|| ||

『這是導向苦滅道跡聖諦』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

『這導向苦滅道跡聖諦應該被修習[CFn020] 』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

『這導向苦滅道跡聖諦已被修習』：比丘們！在以前所不曾聽過的法上，我的眼生起，智生起，慧生起，明生起，光生起。

諸比丘，我對「這是導至苦滅的道聖諦」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

諸比丘，我對「這導至苦滅的道聖諦應當修習」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

諸比丘，我對「這導至苦滅的道聖諦應已經修習」─前所未聞之法，生起眼、生起智、生起慧，生起明，生起光明。

"'This is the noble truth of the way leading to the cessation of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the way leading to the cessation of suffering is to be developed': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the way leading to the cessation of suffering has been developed': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

Yāvakīvañca me bhikkhave, imesu catusu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ bhikkhave, [PTS Page 423] [q 423/] sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho 1 paccaññāsiṃ.

[法輪]

比丘們，只要我對此四聖諦之三轉十二相的如實知見尚不純淨，比丘們，我未在有天神摩羅梵天、沙門婆羅門、貴族平民的宇宙間宣稱己直覺此無上正自覺醒。

[Wheel of Dhamma]

"And, monks, as long as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are present — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk.

15. Idam avoca Bhagavā attamanā pañcavaggiyā bhikkhū Bhagavato bhāsitaŋ abhinanduŋ,||

比丘們！但自從我對這四聖諦三轉、十二行相有這麼已善清淨的如實智見後，我在這包括天、魔、梵的世間；包括沙門、婆羅門、天、人的世代中，才自稱『已現正覺無上遍正覺』。又，我的智與見[CFn026] 生起：『我的解脫不可動搖，這是我最後一次的生，現在，不再有再生了。』」

這就是世尊所說，悅意的[那]群五比丘們歡喜世尊之所說。

“比丘們，由於我對四聖諦有如實知見，能清淨地三轉十二行，所以在這個有天神、魔羅、梵天、沙門、婆羅門、國王、眾人的世間宣稱我是無上等正覺。我的智和見生出來了，我有不動搖的心解脫。這是我最後的一生，從此不再受後有。”

世尊說了以上的話後，五比丘對世尊的說話心感高興，滿懷歡喜。

然而，諸比丘，當我對這三轉十二行相四聖諦的如實知見已經善清淨時，我才向含有天、魔、梵的世間，有諸沙門、婆羅門、天與人的人界宣稱：「我已經現自覺無上正自菩提。」

我生起了智見：「我得了不可動搖的（心）解脫，這是我的最後一生，現在已經沒有再有（未來的投生）。」

世尊說這話後，五比丘愉悦，對世尊所說（的話）歡喜。

然而，一旦我對此四聖諦之三轉十二相的如實知見真正純淨，比丘們，我即在有天神摩羅梵天、沙門婆羅門、貴族平民的宇宙間宣稱己直覺此無上正自覺醒。我內心升起此知見: ‘我的解脫不可動搖。此爲最後一生。今不再有生。’ ” [聖僧伽的誕生]

此爲薄伽梵所說。五衆比丘對薄伽梵之說隨喜、心悅。

But as soon as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are present — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Maras & Brahmas, with its contemplatives & priests, its royalty & commonfolk. Knowledge & vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.'"

[The Noble Sangha is born]

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

But when my knowledge and vision of these four noble truths as they really are in their three phases and twelve aspects was thoroughly purified in this way, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans. The knowledge and the vision arose in me: 'Unshakeable is the liberation of my mind. This is my last birth. Now there is no more re-becoming."

This is what the Blessed One said. Being pleased, the bhikkhus of the group of five delighted in the Blessed One's statement.

[BJT Page 274] [x 274/]

Imasamiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: "yaṃ kiñci samudayadhammaṃ sabbantaṃ nirodhadhammanti".

而當這個解說被說時[CFn027] ，尊者[CFn028] 憍陳如的遠塵、離垢之法眼[CFn029] 生起：

「凡任何集法[CFn030] 都是滅法。」

Pavattite ca pana bhagavatā1 dhammacakke bhummā devā saddamanussāvesu: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Bhummānaṃ devānaṃ saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārānasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Cātummahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Tusitānaṃ devānaṃ saddaṃ sutvā nimmāṇaratī devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Tusitānaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī3 devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brahmakāyikā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ [PTS Page 424] [q 424/] appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".

16. Evam pavattite ca pana Bhagavatā dhammacakke Bhummā devā saddam anussāvesu: "etaŋ Bhagavatā Bārāņasiyaŋ Isipatane Migadāye anuttaraŋ dhammacakkaŋ pavattitaŋ appativattiyaŋ samaņena vā brāhmaņena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".|| ||
17. Bhummānaŋ devānaŋ saddaŋ sutvā cātummahārājikā devā saddamanussāvesuŋ: "etaŋ Bhagavatā bārānasiyaŋ Isipatane Migadāye anuttaraŋ dhammacakkaŋ pavattitaŋ appativattiyaŋ samaņena vā brāhmaņena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".|| ||
18. Cātummahārājikānaŋ devānaŋ saddaŋ sutvā Tāvatiŋsā devā saddamanussāvesuŋ: "etaŋ Bhagavatā Bārāņasiyaŋ Isipatane Migadāye anuttaraŋ dhammacakkaŋ pavattitaŋ appativattiyaŋ samaņena vā brāhmaņena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".|| ||

Tāvatiŋsānaŋ devānaŋ saddaŋ sutvā yāmā devā saddamanussāvesuŋ: "etaŋ Bhagavatā Bārāņasiyaŋ Isipatane Migadāye anuttaraŋ dhammacakkaŋ pavattitaŋ appativattiyaŋ samaņena vā brāhmaņena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".|| ||

Yāmānaŋ devānaŋ saddaŋ sutvā tusitā devā saddamanussāvesuŋ: "etaŋ Bhagavatā Bārāņasiyaŋ Isipatane Migadāye anuttaraŋ dhammacakkaŋ pavattitaŋ appativattiyaŋ2 samaņena vā brāhmaņena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".|| ||

Tusitānaŋ devānaŋ saddaŋ sutvā nimmāņaratī devā saddamanussāvesuŋ: "etaŋ Bhagavatā Bārāņasiyaŋ Isipatane Migadāye anuttaraŋ dhammacakkaŋ pavattitaŋ appativattiyaŋ samaņena vā brāhmaņena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".|| ||

Tusitānaŋ devānaŋ saddaŋ sutvā paranimmitavasavattī devā saddamanussāvesuŋ: "etaŋ Bhagavatā Bārāņasiyaŋ Isipatane Migadāye anuttaraŋ dhammacakkaŋ pavattitaŋ appativattiyaŋ samaņena vā brāhmaņena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".|| ||

Paranimmitavasavattīnaŋ devānaŋ saddaŋ sutvā brahmakāyikā devā saddamanussāvesuŋ: "etaŋ Bhagavatā Bārāņasiyaŋ Isipatane Migadāye anuttaraŋ dhammacakkaŋ pavattitaŋ [424] appativattiyaŋ samaņena vā brāhmaņena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".|| ||

而且，當法輪被世尊轉動了，諸地居天發聲道：

「在波羅奈鹿野苑的仙人墜落處，這無上法輪已被世尊轉動了，必將不被任何沙門、婆羅門、天、魔、梵，或世間中任何者反轉。」

聽到諸地居天的聲音後，四大天王之諸天也發聲道：

「在波羅奈鹿野苑的仙人墜落處，這無上法輪已被世尊轉動了，必將不被任何沙門、婆羅門、天、魔、梵，或世間中任何者反轉。」

聽到四大天王諸天的聲音後，三十三天諸天……（中略）焰摩諸天……（中略）兜率諸天……（中略）化樂諸天……（中略）他化自在諸天……（中略）梵眾天諸天發聲道：

「在波羅奈鹿野苑的仙人墜落處，這無上法輪已被世尊轉動了，必將不被任何沙門、婆羅門、天、魔、梵，或世間中任何者反轉。」

當世尊這樣轉法輪的時候，在地上的天神隨即呼喚： “世尊在波羅奈的仙人住處鹿野苑轉無上法輪了！世上任何沙門、婆羅門、天神、魔羅、梵天都不能逆轉這個法輪。”

四王天聽見地上天神的說話後，隨即呼喚： “世尊在波羅奈的仙人住處鹿野苑轉無上法輪了！世上任何沙門、婆羅門、天神、魔羅、梵天都不能逆轉這個法輪。”

三十三天……夜摩天……兜率天……化樂天……他化自在天……梵身天聽見他化自在天的說話後，隨即呼喚： “世尊在波羅奈的仙人住處鹿野苑轉無上法輪了！世上任何沙門、婆羅門、天神、魔羅、梵天都不能逆轉這個法輪。”

當世尊轉法輪時，地（居）天高聲唱說：「世尊在波羅奈仙人降處鹿（野）苑轉無上法輪，是沙門、婆羅門、天、魔、梵或任何世間所不能逆轉的。」

當四大王天聽到地（居）天的聲音時，高聲唱說：「世尊在波羅奈仙人降處鹿（野）苑轉無上法輪，是沙門、婆羅門、天、魔、梵或任何世間所不能逆轉的。」

當三十三天聽到四大王天的聲音時，（高聲唱說：「世尊於波羅奈仙人降處鹿（野）苑轉無上法輪，是沙門、婆羅門、天、魔、梵或任何世間所不能逆轉的。）

夜摩天……。兜率天……。化樂天……。他化自在天。

當梵眾天聽到他化自在天的聲音時，高聲唱說：「世尊在波羅奈仙人降處鹿（野）苑轉無上法輪，是沙門、婆羅門、天、魔、梵或任何世間所不能逆轉的。」

[法輪轉起]

薄伽梵轉法輪之際，地神們大呼: “在波羅那斯仙人墜的鹿野苑，薄伽梵轉起無上法輪，沙門婆羅門、天神摩羅梵天、宇宙中任何者，皆不能阻止。”　聞地神之呼聲，四大王天們大呼……三十三天……夜摩天……兜率天……化樂天……他化自在天……梵衆天們大呼:“在波羅那斯仙人墜的的鹿野苑，薄伽梵轉起無上法輪，沙門婆羅門、天神魔羅梵天、宇宙中任何者，皆不能阻止。”

[The Wheel of the Dhamma begins to turn]

And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: "At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deva, Mara or God or anyone in the cosmos." On hearing the earth devas' cry, the devas of the Four Kings' Heaven took up the cry... the devas of the Thirty-three... the Yama devas... the Tusita devas... the Nimmanarati devas... the Paranimmita-vasavatti devas... the devas of Brahma's retinue took up the cry: "At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deva, Mara, or God or anyone at all in the cosmos."

Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggañchi. Ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhi. Appamāṇo ca uḷāro obhāso loke pāturahosi: atikkamma4 devānaṃ devānubhāvanti.

19. Iti ha tena khaņena tena muhuttena yāva Brahmalokā saddo abbhuggañchi.|| ||

Ayañ ca dasasahassī loka-dhātu saŋkampi sampakampi sampavedhi.|| ||

Appamāņo ca u'āro obhāso loke pātur ahosi atikkamma devānaŋ devānubhāvan ti.|| ||

像這樣，在那剎那，(在那頃刻，)在那片刻，聲音傳出直到梵天世界。

這十千世界震動、搖動、顫動，無量偉大的光明出現於世間，勝過了諸天眾的天威。

Atha kho bhagavā udānaṃ5 udānesi: "aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍaññoti". Itihidaṃ āyasmato koṇḍaññassa aññākoṇḍaññottheva6 nāmaṃ ahosīti.

Iti h'idaŋ āyasmato Koņđaññassa Aññā-Koņđañño tv eva nāmaŋ ahosī ti.|| ||

那時，世尊自說這優陀那[CFn031] ：

「先生[CFn032] ！憍陳如確實已了知，先生！憍陳如確實已了知了。」

這樣，因此，尊者憍陳如就有「阿若憍陳如[CFn033] 」那樣的名字。

這時候，世尊說出感興語： “憍陳如知道法義，憍陳如知道法義！”

之後，憍陳如尊者得了一個稱號，為阿若憍陳如。