SN56 – Sacca Saṃyutta – Connected Discourses on the Truths – 相應部五六 諦相應
SN56 – Sacca Saṃyutta – Connected Discourses on the Truths – 相應部五六 諦相應
SN56.1 – Samādhi-Sutta – Concentration – 相應部五六・一 定經
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
中文
莊春江 譯
(2023-08-31 版本)
中文
蕭式球 譯
(2024-02-08 截取)
Sāvatthinidānaṁ. …pe…
At Sāvatthī.
起源於舍衛城。
這是我所聽見的：有一次，世尊住在舍衛城的祇樹給孤獨園。在那裏，世尊對比丘說：「比丘們。」 比丘回答世尊：「大德。」
“Samādhiṁ, bhikkhave, bhāvetha.”
“Mendicants, develop immersion.”
「比丘們！你們要修習定。」
世尊說：「“比丘們，你們要修習定；」
Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.
A mendicant who has immersion truly understands.
「比丘們！得定的比丘如實知道。」
「一位有定的比丘會有如實知。」
“Kiñca yathābhūtaṁ pajānāti? ‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.”
“What do they truly understand? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
「而如實知道什麼？如實知道『這是苦』；如實知道『這是苦集』；如實知道『這是苦滅』；如實知道『這是導向苦滅道跡』。」
「如實知道些什麼呢？如實知道什麼是『苦』，如實知道什麼是『苦集』，如實知道什麼是『苦滅』，如實知道什麼是『苦滅之道』。」
“Samādhiṁ, bhikkhave, bhāvetha.”
“Develop immersion.”
「比丘們！你們要修習定。」
「比丘們，你們要修習定；」
“Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.”
“A mendicant who has immersion truly understands.”
「比丘們！得定的比丘如實知道。」
「一位有定的比丘會有如實知。」
“Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo, ‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
“That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
「比丘們！因此，在這裡，『這是苦。』努力應該被作，『這是苦集。』努力應該被作，『這是苦滅。』努力應該被作，『這是導向苦滅道跡。』努力應該被作。」
「比丘們，因此，你們應要熟習：如實知道什麼是『苦』，如實知道什麼是『苦集』，如實知道什麼是『苦滅』，如實知道什麼是『苦滅之道』。」
SN56.2 – Paṭisallāna-Sutta – Seclusion – 相應部五六・二 獨坐經
SN56.3 – Paṭhamakulaputta-Sutta – Clansmen (1) – 相應部五六・三 善男子經第一
SN56.4 – Dutiyakulaputta-Sutta – Clansmen (2) – 相應部五六・四 善男子經第二
SN56.5 – Paṭhamasamaṇabrāhmaṇa-Sutta – Ascetics and Brahmins (1) – 相應部五六・五 沙門婆羅門經第一
SN56.6 – Dutiyasamaṇabrāhmaṇa-Sutta – Ascetics and Brahmins (2) – 相應部五六・六 沙門婆羅門經第二
SN56.7 – Vitakka-Sutta – Thoughts – 相應部五六・七 尋經
SN56.8 – Cinta-Sutta – Reflection – 相應部五六・八 思惟經
SN56.9 – Viggāhikakathā-Sutta – Disputatious Talk – 相應部五六・九 諍論經
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
中文
蕭式球 譯
(2024-02-09 截取)
“Mā, bhikkhave, viggāhikakathaṁ katheyyātha:
“Mendicants, don’t get into arguments, such as:
「比丘們！你們不應該諍論：
「比丘們，你們不要作這些爭論：
‘na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te.’
‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t.’
『你不了知這法、律，我了知這法、律；你了知這法、律什麼！你是邪行者，我是正行者；我的是一致的，你的是不一致的；
『你不知這些法和律，我知這些法和律，你怎會知這些法和律呢！你的方法錯誤，我的方法正確。我有條理，你沒有條理。
‘Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca.’
‘You said last what you should have said first. You said first what you should have said last.’
應該先說的而後說，應該後說的而先說；
『應在之前說的，你之後才說；應在之後說的，你之前便說。』
‘Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo, cara vādappamokkhāya. Niggahitosi, nibbeṭhehi vā sace pahosī’ti.
‘What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
你所長時間熟練的是顛倒的；你的理論已被論破，去救[你的]理論；你已被折伏，請你拆解，如果你能。』
『你改變想法了，你被駁倒了，你被斥責了。如果可以的話，去解困吧，去弄清楚吧！』
Taṁ kissa hetu?
Why is that?
什麼原因呢？
這是什麼原因呢？
Nesā, bhikkhave, kathā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.
Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
比丘們！[因為]這些談論不具利益，無關梵行的基礎，不導向厭、離貪、滅、寂靜、證智、正覺、涅槃。 而，比丘們！當你們談論時，應該談論『這是苦』；
比丘們，這些說話沒有意義，不是梵行的基礎，不能帶來厭離、無欲、息滅、寧靜、無比智、正覺、湼槃。
Kathentā ca kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti katheyyātha, ‘ayaṁ dukkhasamudayo’ti katheyyātha, ‘ayaṁ dukkhanirodho’ti katheyyātha, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti katheyyātha
When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …
當你們談論時，應該談論『這是苦集』；當你們談論時，應該談論『這是苦滅』；當你們談論時，應該談論『這是導向苦滅道跡』，
比丘們，你們要說什麼是苦、什麼是苦集、什麼是苦滅、什麼是苦滅之道這些說話。
…pe… yogo karaṇīyo”ti.
That’s why you should practice meditation …”
⋯⋯ (中略) 應該作努力。」
這是什麼原因呢？比丘們，這些說話有意義，是梵行的基礎，能帶來厭離、無欲、息滅、寧靜、無比智、正覺、湼槃。比丘們，因此，你們應要熟習：如實知道什麼是苦，如實知道什麼是苦集，如實知道什麼是苦滅，如實知道什麼是苦滅之道。」
SN56.10 – Tiracchānakathā-Sutta – Pointless Talk – 相應部五六・十 畜生論經
SN56.11 – Dhammacakkappavattana-Sutta – Setting the Wheel of Dhamma in Motion – 相應部五六・一一 轉法輪經
Pāli – 巴利文
Source – 原文
English – 英文
Bhikkhu Sujato translation –
蘇加多比丘 譯
(2018 version – 版本)
中文
蕭式球 譯
(2022-11-14 版本)
1.
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.
At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.
有一次，世尊住在波羅奈仙人墜落處的鹿野苑。
這是我所聽見的：有一次，世尊住在波羅奈的仙人住處鹿野苑。
2.
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:
There the Buddha addressed the group of five mendicants:
在那裡，世尊召喚[那]群五比丘們：
在那裏，世尊對五比丘說：「比丘們。」五比丘回答世尊：「大德。」
“Dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve?
“Mendicants, these two extremes should not be cultivated by one who has gone forth. What two?
「比丘們！有兩個極端，不應該被出家人實行，哪兩個呢？
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？
3.
Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito.
Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.
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。
「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。
Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
比丘們！不往這兩個極端後，有被如來現正覺、作眼、作智，導向寂靜、證智、正覺、涅槃的中道。
「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。
4.
Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
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，即：正見、正志、正語、正業、正命、正精進、正念、正定。
「比丘們，如來所覺悟的中道是什麼呢？這就是八正道──正見、正思維、正語、正業、正命、正精進、正念、正定。
Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
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。
比丘們，這就是如來所覺悟的中道，這條中道可使人生出眼、生出智，可帶來寧靜、無比智、正覺、湼槃。
5.
Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ—jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ—saṃkhittena pañcupādānakkhandhā dukkhā.
Now this is the noble truth of suffering. Rebirth is suffering; old age is suffering; illness is suffering; death is 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.
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。
「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。
6.
Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ—yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.
Now this is the noble truth of the origin of suffering. It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
而，比丘們！這是苦集聖諦：是這導致再生、伴隨歡喜與貪、到處歡喜的渴愛，即：欲的渴愛、有的渴愛、虛無的渴愛。
「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。
7.
Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ—yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
Now this is the noble truth of the cessation of suffering. 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.
而，比丘們！這是苦滅聖諦：就是那渴愛的無餘褪去與滅、捨棄、斷念、解脫、無依住。
「比丘們，這是苦滅聖諦：對渴愛徹底無欲、息滅、離棄、放捨、解脫、不黏著。
8.
Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ— ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—sammādiṭṭhi ... pe ... sammāsamādhi.
Now this is the noble truth of the practice that leads to the cessation of suffering. It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
而，比丘們！這是導向苦滅道跡聖諦：就是這八支聖道，即：正見、⋯⋯ (中略) 正定。
「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。
9.
‘Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
『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。
「比丘們，這是苦聖諦，我之前從沒聽過這種法義，我在這種法義之中，眼生出來了，智生出來了，慧生出來了，明生出來了，光生出來了；
‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave, pubbe ... pe ... udapādi.
‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me ...
『這苦聖諦應該被遍知』：比丘們！在以前⋯⋯ (中略) 生起。
比丘們，應去遍知苦，我之前從沒聽過這種法義，我在這種法義之中，眼生出來了，智生出來了，慧生出來了，明生出來了，光生出來了；
‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me ...
『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。
比丘們，要徹底遍知苦，我之前從沒聽過這種法義，我在這種法義之中，眼生出來了，智生出來了，慧生出來了，明生出來了，光生出來了。
10.
‘Idaṃ dukkhasamudayaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me ...
『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。
「比丘們，這是苦集聖諦⋯⋯
‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabban’ti me, bhikkhave, pubbe ... pe ... udapādi.
‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me ...
『這苦集聖諦應該被捨斷』：比丘們！在以前⋯⋯ (中略) 生起。
應去斷除苦集⋯⋯
‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me ...
『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。
要徹底斷除苦集⋯⋯
11.
‘Idaṃ dukkhanirodhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me ...
『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。
「比丘們，這是苦滅聖諦⋯⋯
‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabban’ti me, bhikkhave, pubbe ... pe ... udapādi.
‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me ...
『這苦滅聖諦應該被作證』：比丘們！在以前⋯⋯ (中略) 生起。
應去證得苦滅⋯⋯
‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me ...
『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。
要徹底證得苦滅⋯⋯
12.
‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me ...
『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。
「比丘們，這是苦滅之道聖諦，我之前從沒聽過這種法義，我在這種法義之中，眼生出來了，智生出來了，慧生出來了，明生出來了，光生出來了；
‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti me, bhikkhave, pubbe ... pe ... udapādi.
‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me ...
『這導向苦滅道跡聖諦應該被修習』：比丘們！在以前⋯⋯ (中略) 生起。
比丘們，應去修習苦滅之道，我之前從沒聽過這種法義，我在這種法義之中，眼生出來了，智生出來了，慧生出來了，明生出來了，光生出來了；
‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
『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。
比丘們，要徹底完成苦滅之道，我之前從沒聽過這種法義，我在這種法義之中，眼生出來了，智生出來了，慧生出來了，明生出來了，光生出來了。
13.
Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
As long as my true knowledge and vision about these four noble truths was not fully purified in these three perspectives and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
比丘們！只要我對這四聖諦三轉、十二行相沒有這麼已善清淨的如實智見，我在這包括天、魔、梵的世間；包括沙門、婆羅門、天、人的世代中，不自稱『已現正覺無上遍正覺』。
「比丘們，如果我對四聖諦沒有如實知見，不能清淨地三轉十二行的話，便不會在這個有天神、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。
14.
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
But when my true knowledge and vision about these four noble truths was fully purified in these three perspectives and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
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』。
「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。
Ñāṇañca pana me dassanaṃ udapādi: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”
又，我的智與見生起：『我的解脫不可動搖，這是我最後一次的生，現在，沒有再有了。』」
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。」
15.
Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.
That is what the Buddha said. Satisfied, the group of five mendicants was happy with what the Buddha said.
世尊說這個，悅意的[那]群五比丘們歡喜世尊所說。
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。
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.
And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: “Everything that has a beginning has an end.”
而當這個解說被說時，尊者憍陳如的遠塵、離垢之法眼生起：「凡任何集法都是滅法。」
憍陳如尊者在這段解說之中去除塵垢，生起法眼，明白到：「所有集起法，都是息滅法。」
16.
Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ:
And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry:
而且，當法輪被世尊轉動了，諸地居天發聲道：
當世尊這樣轉法輪的時候，在地上的天神隨即呼喚：
“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
“Near Varanasi, in the deer park at Isipatana, the Buddha has 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.”
「在波羅奈仙人墜落處的鹿野苑，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。」
「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。」
17.
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ:
Hearing the cry of the Earth Gods, the Gods of the Four Great Kings ...
聽到諸地居天的聲音後，四大天王之諸天也發聲道：
四王天聽見地上天神的說話後，隨即呼喚：
“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
...
「在波羅奈仙人墜落處的鹿野苑，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。」
「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。」
18.
Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā ... pe ... yāmā devā ... pe ... tusitā devā ... pe ... nimmānaratī devā ... pe ... paranimmitavasavattī devā ... pe ... brahmakāyikā devā saddamanussāvesuṃ:
the Gods of the Thirty-Three ... the Gods of Yama ... the Joyful Gods ... the Gods Who Love to Create ... the Gods Who Control the Creations of Others ... the Gods of Brahmā’s Host raised the cry:
聽到四大天王諸天的聲音後，三十三天諸天⋯⋯ (中略) 夜摩諸天⋯⋯ (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：
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：
“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
“Near Varanasi, in the deer park at Isipatana, the Buddha has 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.”
「在波羅奈仙人墜落處的鹿野苑，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。」
「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。」
19.
Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi.
And so at that moment, in that instant, the cry soared up to the Brahmā realm.
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。
在短短的時刻，聲音傳遍整個梵世間。
Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ devānubhāvanti.
And this galaxy shook and rocked and trembled. And an immeasurable, magnificent light appeared in the world, surpassing the glory of the gods.
這十千世間界震動、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。
十千世界發生各種震動；世間出現無量光芒，勝於眾天神的光芒。
20.
Atha kho bhagavā imaṃ udānaṃ udānesi:
Then the Buddha expressed this heartfelt sentiment:
那時，世尊吟出這優陀那：
這時候，世尊說出感興語：
“aññāsi vata bho, koṇḍañño, aññāsi vata bho, koṇḍañño”ti.
“Koṇḍañña has really understood! Koṇḍañña has really understood!”
「先生！憍陳如確實已了知，先生！憍陳如確實已了知了。」
「憍陳如知道法義，憍陳如知道法義！」
Iti hidaṃ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṃ ahosīti.
And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”.
這樣，因此，尊者憍陳如就有「阿若憍陳如」那樣的名字。
之後，憍陳如尊者得了一個稱號，為阿若憍陳如。