|
(derived from B. Sujato 2018/12) |
（摘自B. Sujato 2018/12） |
| Saccavibhaṅgasutta |
The Analysis of the Truths |
《真理分析》 |
| Evaṃ me sutaṃ— |
So I have heard. |
如是我闻。 |
| ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. |
At one time the Buddha was staying near Benares, in the deer park at Isipatana. |
一时，佛陀住在波罗奈附近，鹿野苑的仙人堕处。 |
| Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
在那里，佛陀对比丘们说： |
| “bhikkhavo”ti. |
“monks!” |
“比丘们！” |
| “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
“尊者，”他们回答。 |
| Bhagavā etadavoca: |
The Buddha said this: |
佛陀说了这个： |
| “Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ— |
“Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. |
“在波罗奈附近，鹿野苑的仙人堕处，如来、应供、正等正觉的佛陀转动了无上法轮。那个法轮不会被任何沙门、婆罗门、天神、魔罗、梵天或世间任何人所回转。 |
| catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. |
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths. |
它是四圣谛的教导、倡导、建立、阐明、分析和揭示。 |
| Katamesaṃ catunnaṃ? |
What four? |
哪四个？ |
| Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. |
The noble truths of suffering, the origin of suffering, the cessation of suffering and the way of practice that leads to the cessation of suffering. |
苦圣谛、苦集圣谛、苦灭圣谛，以及导向苦灭的修行道圣谛。 |
| Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ— |
Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. |
在波罗奈附近，鹿野苑的仙人堕处，如来、应供、正等正觉的佛陀转动了无上法轮。那个法轮不会被任何沙门、婆罗门、天神、魔罗、梵天或世间任何人所回转。 |
| imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. |
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths. |
它是四圣谛的教导、倡导、建立、阐明、分析和揭示。 |
| Sevatha, bhikkhave, sāriputtamoggallāne; |
monks, you should cultivate friendship with Sāriputta and Moggallāna. |
比丘们，你们应该与舍利弗和目犍连培养友谊。 |
| bhajatha, bhikkhave, sāriputtamoggallāne. |
You should associate with Sāriputta and Moggallāna. |
你们应该与舍利弗和目犍连交往。 |
| Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ. |
They’re astute, and they support their spiritual companions. |
他们聪明敏锐，并且支持他们的同修。 |
| Seyyathāpi, bhikkhave, janetā, evaṃ sāriputto; |
Sāriputta is just like the mother who gives birth, |
舍利弗就像母亲生下孩子， |
| seyyathāpi jātassa āpādetā, evaṃ moggallāno. |
while Moggallāna is like the one who raises the child. |
而目犍连就像抚养孩子的人。 |
| Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. |
Sāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal. |
舍利弗引导人们证得初果，目犍连引导人们证得最高目标。 |
| Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātun”ti. |
Sāriputta is able to teach, assert, establish, clarify, analyze, and reveal the four noble truths.” |
舍利弗能够教导、宣说、建立、阐明、分析和揭示四圣谛。” |
| Idamavoca bhagavā. |
That is what the Buddha said. |
佛陀如是说。 |
| Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi. |
When he had spoken, the Holy One got up from his seat and entered his dwelling. |
说完之后，世尊从座位上起身，进入了自己的住处。 |
| “Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ— |
“Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. |
“在波罗奈附近，鹿野苑的仙人堕处，如来、应供、正等正觉的佛陀转动了无上法轮。那个法轮不会被任何沙门、婆罗门、天神、魔罗、梵天或世间任何人所回转。 |
| catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. |
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths. |
它是四圣谛的教导、倡导、建立、阐明、分析和揭示。 |
| Katamesaṃ catunnaṃ? |
What four? |
哪四个？ |
| Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. |
The noble truths of suffering, the origin of suffering, the cessation of suffering and the way of practice that leads to the cessation of suffering. |
苦圣谛、苦集圣谛、苦灭圣谛，以及导向苦灭的修行道圣谛。 |
| Katamañcāvuso, dukkhaṃ ariyasaccaṃ? |
And what is the noble truth of suffering? |
什么是苦圣谛？ |
| Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṅkhittena pañcupādānakkhandhā dukkhā. |
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. |
再生是苦；老是苦；死是苦；悲伤、哀叹、痛苦、忧愁和苦恼是苦；与不喜欢的人事物在一起是苦；与喜欢的人事物分离是苦；求不得是苦。简而言之，五取蕴是苦。 |
| Katamañcāvuso, maraṇaṃ? |
And what is death? |
什么是死？ |
| Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, |
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the live faculty of the various sentient beings in the various orders of sentient beings. |
各种有情在各种有情界中的死亡、消逝、瓦解、逝世、寿终、命尽、蕴的破散、尸体的安放以及命根的断绝。 |
| idaṃ vuccatāvuso: ‘maraṇaṃ’. |
This is called death. |
这被称为死。 |
| Katamo cāvuso, paridevo? |
And what is lamentation? |
什么是哀叹？ |
| Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, |
The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. |
当一个人遭遇不幸，经历痛苦时，哭泣、哀叹、哭泣的状态、哀叹的状态。 |
| ayaṃ vuccatāvuso: ‘paridevo’. |
This is called lamentation. |
这被称为哀叹。 |
| Katamañcāvuso, yampicchaṃ na labhati tampi dukkhaṃ? |
And what is ‘not getting what you wish for is suffering’? |
什么是“求不得是苦”？ |
| Jātidhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati: |
In sentient beings who are liable to be reborn, such a wish arises: |
有情众生有再生的倾向，生起这样的愿望： |
| ‘aho vata mayaṃ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti. |
‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ |
“啊，但愿我们不会再生！但愿再生不会降临到我们身上！” |
| Na kho panetaṃ icchāya pattabbaṃ. |
But you can’t get that by wishing. |
但你无法通过愿望获得。 |
| Idampi: ‘yampicchaṃ na labhati tampi dukkhaṃ’. |
This is: ‘not getting what you wish for is suffering.’ |
这就是：“求不得是苦”。 |
| Jarādhammānaṃ, āvuso, sattānaṃ … pe … |
In sentient beings who are liable to grow old … |
有情众生有衰老的倾向…… |
| byādhidhammānaṃ, āvuso, sattānaṃ … |
fall ill … |
生病的倾向…… |
| maraṇadhammānaṃ, āvuso, sattānaṃ … |
die … |
死亡的倾向…… |
| sokaparidevadukkhadomanassupāyāsadhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati: |
experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: |
经历悲伤、哀叹、痛苦、忧愁和苦恼的倾向，生起这样的愿望： |
| ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. |
‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ |
“啊，但愿我们不会经历悲伤、哀叹、痛苦、忧愁和苦恼！但愿悲伤、哀叹、痛苦、忧愁和苦恼不会降临到我们身上！” |
| Na kho panetaṃ icchāya pattabbaṃ. |
But you can’t get that by wishing. |
但你无法通过愿望获得。 |
| Idampi: ‘yampicchaṃ na labhati tampi dukkhaṃ’. |
This is: ‘not getting what you wish for is suffering.’ |
这就是：“求不得是苦”。 |
| Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā? |
And what is ‘in brief, the five grasping aggregates are suffering’? |
什么是“简而言之，五取蕴是苦”？ |
| Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. |
They are the grasping aggregates that consist of form, feeling, perception, co-doings, and consciousness. |
它们是由色、受、想、行和识组成的取蕴。 |
| Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’. |
This is called ‘in brief, the five grasping aggregates are suffering.’ |
这被称为“简而言之，五取蕴是苦”。 |
| Idaṃ vuccatāvuso: ‘dukkhaṃ ariyasaccaṃ’. |
This is called the noble truth of suffering. |
这被称为苦圣谛。 |
| Katamañcāvuso, dukkhasamudayaṃ ariyasaccaṃ? |
And what is the noble truth of the origin of suffering? |
什么是苦集圣谛？ |
| Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ— |
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, |
它是导致未来再生的渴爱，夹杂着贪著和贪欲，在各种不同的境界中寻求享乐。即： |
| kāmataṇhā bhavataṇhā vibhavataṇhā, |
craving for sensual pleasures, craving to continue existence, and craving to end existence. |
对感官享乐的渴爱，对继续存在的渴爱，以及对结束存在的渴爱。 |
| idaṃ vuccatāvuso: ‘dukkhasamudayaṃ ariyasaccaṃ’. |
This is called the noble truth of the origin of suffering. |
这被称为苦集圣谛。 |
| Katamañcāvuso, dukkhanirodhaṃ ariyasaccaṃ? |
And what is the noble truth of the cessation of suffering? |
什么是苦灭圣谛？ |
| Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, |
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it. |
它是那种渴爱的完全消退和止息，不留余地；舍弃它，放下它，解脱它，不执着它。 |
| idaṃ vuccatāvuso: ‘dukkhanirodhaṃ ariyasaccaṃ’. |
This is called the noble truth of the cessation of suffering. |
这被称为苦灭圣谛。 |
| Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? |
And what is the noble truth of the practice that leads to the cessation of suffering? |
什么是导向苦灭的修行道圣谛？ |
| Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ— |
It is simply this noble eightfold path, that is: |
它就是这八圣道，即： |
| sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. |
正见、正思惟、正语、正业、正命、正精进、正念和正定。 |
| Katamā cāvuso, sammādiṭṭhi? |
And what is right view? |
什么是正见？ |
| Yaṃ kho, āvuso, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, |
Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. |
了解苦、苦的起源、苦的止息以及导向苦止息的修行道。 |
| ayaṃ vuccatāvuso: ‘sammādiṭṭhi’. |
This is called right view. |
这被称为正见。 |
| Katamo cāvuso, sammāsaṅkappo? |
And what is right thought? |
什么是正思惟？ |
| Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo, |
Thoughts of renunciation, friendly-kindness, and non-harming. |
出离、慈爱和无害的思惟。 |
| ayaṃ vuccatāvuso: ‘sammāsaṅkappo’. |
This is called right thought. |
这被称为正思惟。 |
| Katamā cāvuso, sammāvācā? |
And what is right speech? |
什么是正语？ |
| Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, |
Refraining from lying, divisive speech, harsh speech, and talking nonsense. |
不妄语、不两舌、不恶口、不绮语。 |
| ayaṃ vuccatāvuso: ‘sammāvācā’. |
This is called right speech. |
这被称为正语。 |
| Katamo cāvuso, sammākammanto? |
And what is right action? |
什么是正业？ |
| Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, |
Refraining from killing living creatures, stealing, and sexual misconduct. |
不杀生、不偷盗、不邪淫。 |
| ayaṃ vuccatāvuso: ‘sammākammanto’. |
This is called right action. |
这被称为正业。 |
| Katamo cāvuso, sammāvāyāmo? |
And what is right effort? |
什么是正精进？ |
| Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, |
It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. |
一位比丘生起热情，努力、精进、运用心力，并精进，以使恶不善法不生起。 |
| uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. |
他们生起热情，努力、精进、运用心力，并精进，以使已生起的恶不善法被舍弃。 |
| anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. |
他们生起热情，努力、精进、运用心力，并精进，以使善法生起。 |
| uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, |
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. |
他们生起热情，努力、精进、运用心力，并精进，以使已生起的善法保持、不失，而且增长、成熟，并通过发展而圆满。 |
| ayaṃ vuccatāvuso: ‘sammāvāyāmo’. |
This is called right effort. |
这被称为正精进。 |
| Katamā cāvuso, sammāsati? |
And what is right remembering? |
什么是正念？ |
| Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. |
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. |
一位比丘通过观照身体的某个方面——警觉、正知、正念，离弃世间的贪欲和憎恶——来禅修。 |
| Vedanāsu vedanānupassī viharati … pe … |
They meditate observing an aspect of feelings … |
他们禅修观照感受的某个方面…… |
| citte cittānupassī viharati … |
mind … |
心的某个方面…… |
| dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, |
principles—keen, aware, and rememberful, rid of desire and aversion for the world. |
法的某个方面——警觉、正知、正念，离弃世间的贪欲和憎恶。 |
| ayaṃ vuccatāvuso: ‘sammāsati’. |
This is called right remembering. |
这被称为正念。 |
| Katamo cāvuso, sammāsamādhi? |
And what is right undistractible-lucidity? |
什么是正定？ |
| Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, |
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
一位比丘，完全远离感官享乐，远离不善品质，进入并安住于初禅，其中有离欲而生的喜和乐，并伴有寻和伺。 |
| vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, |
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
随着寻和伺的平息，他们进入并安住于第二禅，其中有由定而生的喜和乐，内心清净，信心具足，心意统一，没有寻和伺。 |
| pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṃ jhānaṃ … pe … |
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
随着喜的消退，他们进入并安住于第三禅，在那里他们以舍心禅修，正念正知，亲身感受圣者所宣称的快乐：“具足舍心和正念，他以快乐禅修。” |
| catutthaṃ jhānaṃ upasampajja viharati, |
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. |
舍弃乐和苦，结束过去的喜悦和悲伤，他们进入并安住于第四禅，无乐无苦，只有纯净的舍心和正念。 |
| ayaṃ vuccatāvuso: ‘sammāsamādhi’. |
This is called right undistractible-lucidity. |
这被称为正定。 |
| Idaṃ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’. |
This is called the noble truth of the practice that leads to the cessation of suffering. |
这被称为导向苦灭的修行道圣谛。 |
| Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ— |
Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. |
在波罗奈附近，鹿野苑的仙人堕处，如来、应供、正等正觉的佛陀转动了无上法轮。那个法轮不会被任何沙门、婆罗门、天神、魔罗、梵天或世间任何人所回转。 |
| imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti. |
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.” |
它是四圣谛的教导、倡导、建立、阐明、分析和揭示。” |
