南傳轉法輪經
Sutra on the Turning of the Wheel of Dharma (Southern Tradition)
民國丘哌博譯
Translation by Qiu Paibo, Republic of China
如是我聞．一時薄伽梵住波羅奈國．夷縣跋打拿．鹿野苑中．爾時薄伽梵告五和諧比丘眾曰．諸比丘乎．此二極端．為出家行者所宜遠離．何等為二．一為卑劣．粗野．世俗．無益之放逸．一為痛楚．卑劣．無益之自苦．諸比丘乎．多陀阿伽陀阿毘三菩陀．已覓得中道．捨彼兩邊．得眼生智．馴導至於優婆三昧耶．阿毘惹耶．三菩陀耶．涅槃拿耶．諸比丘乎．何等為多陀阿伽陀．阿毘三菩陀．已覓得之中道．得眼生智．馴導至於優婆三昧耶．阿毘惹耶．三菩陀耶．涅槃拿耶．彼即殊勝之八正道耳．其名曰．正知見．正思惟．正語．正業．正生活．正精進．正念．正三摩地．諸比丘乎．彼即多陀阿伽陀．阿毘三菩陀之中道．能生眼智．馴導至於優婆三昧耶．阿毘惹耶．三菩陀耶．涅槃拿耶．諸比丘．此苦聖諦者．謂生是苦．老是苦．病是苦．死是苦．怨憎相逢是苦．所愛別離是苦．五取蘊熾迅是苦．諸比丘．此苦之集聖諦者．謂從愛故．而令相續．好樂不離．在在貪喜．所謂業愛．有愛．無有愛也．諸比丘．此苦之滅聖諦者．謂於愛凋弊．滅一切結．割捨．解脫．棄絕於彼．諸比丘乎．此順於滅苦之道聖諦者．彼即殊勝之八正道耳．其名曰．正知見．正思惟．正語．正業．正生活．正精進．正念．正三摩地．
Thus have I heard. At one time, the Blessed One was staying in the Deer Park, at Isipatana, near Varanasi. There, the Blessed One addressed the group of five harmonious monks, saying:
"Monks, these two extremes are to be avoided by one who has renounced worldly life. What are the two? One is devotion to sense-pleasures—low, vulgar, worldly, and unbeneficial. The other is devotion to self-mortification—painful, base, and also unbeneficial.
"Monks, the Tathagata, the Fully Enlightened One, has discovered the Middle Way, avoiding both these extremes. This Middle Way gives clear vision, generates understanding, and leads to peace, direct knowledge, full enlightenment, and nirvana.
"Monks, what is this Middle Way discovered by the Tathagata, the Fully Enlightened One, that gives clear vision, generates understanding, and leads to peace, direct knowledge, full enlightenment, and nirvana? It is the Noble Eightfold Path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Monks, this is the Middle Way discovered by the Tathagata, the Fully Enlightened One, that gives clear vision, generates understanding, and leads to peace, direct knowledge, full enlightenment, and nirvana.
"Monks, this is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; being with what we dislike is suffering, separation from what we love is suffering; the five aggregates of clinging are suffering.
"Monks, this is the noble truth of the origin of suffering: it is craving, which leads to continued rebirth, bound up with desire and attachment, finding delight in every sensual experience. This craving is desire for sense-pleasures, craving for existence, and craving for non-existence.
"Monks, this is the noble truth of the cessation of suffering: it is the complete fading away and cessation of that very craving—its abandoning, relinquishment, release, and non-attachment.
"Monks, this is the noble truth of the path leading to the cessation of suffering: it is the Noble Eightfold Path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."
一．
諸比丘乎．此苦聖諦．未之前聞法也．彼於我生眼．生智．生慧．生明．生覺．
諸比丘乎．此苦聖諦．未之前聞法也．應當知曉於我生眼．生智．生慧．生明．生覺．
諸比丘乎．此苦聖諦．未之前聞法也．既知曉已．於我生眼．生智．生慧．生明．生覺．
二．
諸比丘乎．此苦之集聖諦．未之前聞法也．彼於我生眼．生智．生慧．生明．生覺．
諸比丘乎．此苦之集聖諦．未之前聞法也．應當根絕．彼於我生眼．生智．生慧．生明．生覺．
諸比丘乎．此苦之集聖諦．未之前聞法也．已根絕竟．彼於我生眼．生智．生慧．生明．生覺．
三．
諸比丘乎．此苦之滅聖諦．未之前聞法也．彼於我生眼．生智．生慧．生明．生覺．
諸比丘乎．此苦之滅聖諦．未之前聞法也．應當親證．彼於我生眼．生智．生慧．生明．生覺．
諸比丘乎．此苦之滅聖諦．未之前聞法也．已親證竟．彼於我生眼．生智．生慧．生明．生覺．
四．
諸比丘乎．此順於滅苦之道聖諦．未之前聞法也．彼於我生眼．生智．生慧．生明．生覺．
諸比丘乎．此順於滅苦之道聖諦．未之前聞法也．應當熏修．彼於我生眼．生智．生慧．生明．生覺．
諸比丘乎．此順於滅苦之道聖諦．未之前聞法也．既熏修竟．彼於我生眼．生智．生慧．生明．生覺．
諸比丘乎．我於此四聖諦．真智現觀．如上三轉．十二行相．不得畢竟清淨．以故久遠以來．我則不認我於諸天魔梵沙門婆羅門一切天人眾中．證得阿耨多羅三藐三菩提．諸比丘乎．我於此四聖諦．真智現觀．如上三轉十二行相．已得畢竟清淨者．爾乃自認我於諸天魔梵沙門婆羅門一切天人眾中．證得阿耨多羅三藐三菩提．彼於我生智生視．我心解脫不搖矣．此世乃吾最末之生．極是生後．不復後有．薄伽梵說竟．五比丘皆大歡喜．信受奉行．大德憍陳如聞此．遠離塵垢．得法眼淨．漏盡意解．薄伽梵轉此法輪已．地居天吭聲唱言．薄伽梵於波羅奈國夷縣跋打拿鹿野苑中轉此無上法輪．為諸沙門婆羅門提婆魔梵於此世間所不能轉．如是展轉聞於四大王天眾．三十三天．燄魔天兜率陀天．化樂天．他化自在天．梵眾天．梵輔天．大梵天．少光天．無量光天．光音天．少淨天．無量淨天．徧淨天．廣果天．無煩天．無熱天．善見天．善現天．乃至色究竟天．亦各唱言．薄伽梵於波羅奈國．夷縣跋打拿．鹿野苑中轉此無上法輪．為諸沙門婆羅門提婆魔梵於此世間所不能轉．須臾之間．由梵天起．狂吼怒號．震動萬系世界．一大身光．照徧宇內．超越諸天．所有光明．時薄伽梵言．友手．憍陳如如實知此法．憍陳如如實知此法．大德憍陳如因之復得號阿若憍陳如．