中本起經卷上(次名四部僧，出長阿含)
Middle Length Discourses Sutra, Volume One
後漢西域沙門曇果共康孟詳譯
Translation by Dharmaphala of the Western Regions and Kang Mengxiang of the Later Han Dynasty
轉法輪品第一
Turning the Wheel of Dharma: Chapter 1
阿難曰：「吾昔從佛聞如是。」
Ananda said: "I once heard this from the Buddha."
一時佛在摩竭提界善勝道場元吉樹下，德力降魔，覺慧神靜，三達無礙，度二賈客，提謂波利，授三自歸，然許五戒，為清信士已。惟昔先佛，名曰定光，拜吾佛名：「汝於來世九十一劫，當得作佛，字釋迦文，號如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、眾祐，度人如我今也。」吾從是來，修治本心，六度無極，積功累行，四等不倦，高行殊異，忍苦無量，功報無遺，大願果成。
Once, the Buddha was in the Magadha region, beneath the auspicious tree at the field of supreme virtue, where he subdued the forces of Mara with his power, his awakened wisdom serene and divine, possessing the threefold knowledge without hindrance. He guided two merchants, Tiwei and Boli, leading them to take refuge in the Three Jewels and granting them the Five Precepts, thus establishing them as devout lay followers.
In ancient times, there was a Buddha named Dipaṅkara, who prophesied of me, saying: "In the ninety-first kalpa to come, you shall become a Buddha named Śākyamuni, titled the Tathāgata, the Perfectly Enlightened One, the One of Perfect Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Blessed One, who will guide beings just as I do now."
From that time onward, I cultivated my original mind, practiced the Six Perfections without limit, accumulated merit through countless deeds, tirelessly embodied the Four Immeasurables, upheld extraordinary conduct, endured immeasurable hardships, and never neglected the fruits of my efforts. Thus, my great vow has been fulfilled.
世尊念曰：「吾本發心，誓為群生梵釋請法，甘露當開，誰應先聞？昔吾出家，路由梵志阿蘭、迦蘭，待吾有禮，二人應先。」念已欲行，天承聖旨，空中白言：「彼二人者，亡來七日。」佛言：「苦哉！阿蘭、迦蘭，甘露當開，汝何不聞？」
The World-Honored One thought to himself, "I originally vowed to teach the Dharma for the sake of all beings, including Brahma and Indra. Now that the nectar of the Dharma is about to be revealed, who should hear it first? In the past, when I left home, I passed by the two Brahmin ascetics, Ārāḍa Kālāma and Udraka Rāmaputra, who treated me with respect. They should be the first to hear it." Having thought this, he intended to set out. A heavenly being, sensing the Buddha's intention, announced from the sky, "Those two have passed away seven days ago." The Buddha lamented, "How unfortunate! Ārāḍa and Udraka, the nectar of the Dharma is about to be revealed—why could you not hear it?"
佛復惟曰：「甘露當開，誰應次聞？欝頭藍弗，次應得聞。」方起欲行，天復白言：「此人者，昨暮命終。」佛言：「彼人長衰，甘露當開，不得受聞，生死往來，何緣得息？五道輪轉，痛矣奈何！」
The Buddha then thought, "The nectar of the Dharma is about to be revealed. Who should hear it next? Uddaka Rāmaputta should be the next to hear it." Just as he rose to go, a heavenly being spoke again, saying, "This person passed away last night." The Buddha sighed, "That man has met with great misfortune. The nectar of the Dharma is about to be revealed, yet he cannot receive it. How can the cycle of birth and death ever cease for him? The endless turning in the five realms of existence—how painful it is!"
佛復惟曰：「甘露法鼓，聞于三千大千世界，誰應得聞？父王昔遣五人：一名拘憐、二名頞陛、三名拔提、四名十力迦葉、五名摩南拘利。供給麻米，執侍勞苦，功報應敘。」
The Buddha then thought to himself: "The drum of the Dharma, sweet as nectar, resounds throughout the three thousand great thousand worlds. Who should hear it? In the past, my father the king sent five men: the first named Kauṇḍinya, the second named Aśvajit, the third named Bhadrika, the fourth named Daśabala Kāśyapa, and the fifth named Mahānāma. They supplied me with sesame and rice, served me diligently, and endured hardship. Their merit should be rewarded."
時五人者，皆在波羅奈國。於時如來始起樹下，相好嚴儀，明耀於世，威神震動，見者喜悅，徑詣波羅奈國。未至中間，道逢梵志，名曰優吁。瞻覩尊妙，驚喜交集，下在道側，舉聲歎曰：「威靈感人，儀雅挺特，本事何師，乃得斯容？」
At that time, the five men were all in the city of Varanasi. Just then, the Tathagata rose from beneath the Bodhi tree. His majestic form and radiant features shone brilliantly in the world, his awe-inspiring presence stirring all who beheld him, filling them with joy. He set out directly for Varanasi. Along the way, before reaching the city, he encountered a Brahmin named Uyu. Gazing upon the Buddha's sublime and magnificent appearance, Uyu was struck with both astonishment and delight. He stepped to the side of the road and exclaimed in admiration: "Your majestic presence moves the heart, your bearing is noble and extraordinary. Under which master did you train to attain such a form?"
佛為優吁，而作頌曰：
The Buddha, seeing his distress, spoke these verses:
「八正覺自得， 無離無所染，
愛盡破欲網， 自然無師受。
我行無師保， 志獨無伴侶，
積一行作佛， 從是通聖道。」
"Through the Eightfold Path of awakening, I attained realization on my own, Free from attachment, free from defilement. With craving exhausted, the net of desire is torn; This came naturally, without a teacher's instruction.
I walked this path without a master's guidance, With resolute intent, alone, without companion. By perfecting this single practice, I became a Buddha; From this, I entered the sacred way."
優吁問佛：「瞿曇如行？」
Youyou asked the Buddha, "Gautama, how should one practice?"
佛告梵志：「吾欲詣波羅奈國，擊甘露法皷，轉無上輪，三界眾聖，未曾有轉法輪，遷人入泥洹，如我今也！」
The Buddha said to the Brahmin: "I intend to go to Varanasi, to beat the drum of the sweet dew of the Dharma, to turn the unsurpassed wheel. The sages of the three realms have never yet turned the wheel of the Dharma, leading people to Nirvana, as I will now do!"
優吁大喜曰：「善哉！善哉！如瞿曇言者，願開甘露，如應說法。」
Wuyu exclaimed with great joy, "Excellent! Excellent! As you, Gautama, have said, I wish to open the gate to the nectar of immortality and teach the Dharma as it should be taught."
於時如來，便詣波羅奈國古仙人處鹿園樹下，趣彼五人。五人遙見佛來，便共議曰：「我等勤苦，室家離別，登山越嶺，困苦疲極，正坐此人，供給麻米，謂其叵堪。因魔來戰，是以委藏。今故復來，一麻一米，我等不堪，今起求食，奈何能辦？但為施坐，各莫跪起言語問訊也。得此不樂，必自去矣。」
At that time, the Tathagata went to the Deer Park under the ancient sage's tree in Varanasi, approaching those five men. From a distance, the five saw the Buddha coming and discussed among themselves: "We have endured great hardship, leaving our families behind, climbing mountains and crossing ridges, utterly exhausted and worn out—all because of this man. We provided him with sesame and rice, thinking he could not endure the path. When Māra came to challenge him, we hid ourselves away. Now he has come again, seeking a single sesame seed or grain of rice—how can we manage it? We are barely able to find food for ourselves. Let us just offer him a seat, and none of us should rise, bow, or speak to greet him. If he finds no welcome here, he will surely leave on his own."
是時世尊，為其五人，現道神足，五人身踊，不覺作禮，執侍如前。佛告五人：「共議勿起，今作禮何謂？」
At that moment, the World-Honored One manifested his spiritual power for the five men. The five leaped up, and without realizing it, they bowed and attended to him as before. The Buddha said to them, "You all agreed not to rise. Why are you bowing now?"
五人悉對曰：「吾坐悉達，更歷勤苦，悅頭檀王，暴逆違道，皆由於卿。」
All five of them replied, "We have endured hardship and toil because of Siddhartha. King Suddhodana's harsh and unjust rule is all because of you."
佛告五人：「汝莫卿無上正真、如來、平等覺也，無上正覺，不可以生死意待也。何得對吾面稱父字？」又告五人：「汝觀吾身，何如樹下？」
The Buddha addressed the five men, saying, "You must not regard the Unsurpassed, True, and Perfect Enlightenment, the Tathagata, the Awakened One of universal equality, as an ordinary being bound by birth and death. How can you address me directly by my former name?"
He then told them, "Look at me now. How do I compare to when I was seated beneath the tree?"
五人答佛：「爾時憔悴，今更光澤，爾時處樹，閉目端坐，日食麻米，猶謂非道；況入人間，身口自恣，何謂為道？」
The five men replied to the Buddha, "Back then, you were gaunt and haggard, but now you glow with vitality. Back then, you sat beneath a tree with eyes closed, eating only sesame and rice, and we still thought it was not the true path. How much more so now, when you live among people, indulging your body and speech freely—how can this be called the path?"
佛告五人：「世有二事，以自侵欺。何謂為二？殺生婬泆，恃豪貪欲；極身勞苦，內無道跡。無是二事，是真道人。不於九十六術，亦不捨遠，是為取中，無有兩際。何謂取中？得覺慧行，遠於眾智，六通悉覺，具八正行，是名取中，止宿泥洹。」
The Buddha addressed the five disciples: "There are two ways in which people deceive and harm themselves. What are these two? Taking life and indulging in lust, relying on power and craving desire; exhausting the body in toil, yet lacking the inner path of truth. Without these two, one is a true practitioner. Not clinging to the ninety-six doctrines, yet not abandoning them entirely—this is taking the Middle Way, free from extremes. What is taking the Middle Way? Attaining awakened wisdom and conduct, transcending worldly knowledge, fully realizing the six higher powers, and embodying the Noble Eightfold Path—this is called taking the Middle Way, dwelling in Nirvana."
佛說是法，五人未解。三人分衛，二人供養，為說色苦：「一切眾禍，皆由色欲，眾好無常，人亦無住。譬如幻師，出意為化，愚者愛戀，貪而無厭，幻主觀化，無染無著。所以者何？偽非真故。」
The Buddha taught this Dharma, but the five disciples did not yet understand. Three went out to seek alms, while two remained to make offerings. The Buddha then explained the suffering of form:
"All misfortunes arise from desire for form. All that appears pleasant is impermanent, and people too are not fixed. It is like a magician who conjures illusions at will. The foolish become attached, craving without end. But the magician, observing the illusions, remains unstained and unattached. Why is this? Because what is false is not real."
佛為二人，而作頌曰：
The Buddha spoke these verses for the two of them:
「志蕩在欲行， 嗜欲增根栽，
貪色怨禍長， 離欲則無患。」
"When the mind is swept away by desires, Cravings take root and grow. Greed for pleasure breeds endless trouble; Freedom from desire brings peace.
三人供養，二人分衛，為說貪苦：「好利求榮，迷愚所專，害行毀德，壹由於貪。喜怒得失，欲者無厭，斯利危脆，若雲過庭，老病死來，靡不分散。譬如人夢，寤則無見，黠能捨貪，乃得大安。」
Three people offered alms, and two went on alms rounds. To them, he spoke of the suffering of greed:
"Chasing profit and seeking glory, these are the obsessions of the deluded. Greed harms conduct and destroys virtue—all arise from it. Joy and anger, gain and loss, the desires of the greedy are never satisfied. Yet such gains are fragile and perilous, like clouds passing over a courtyard. When old age, sickness, and death arrive, nothing remains undispersed. It is like a person’s dream—upon waking, nothing is seen. The wise who can abandon greed will attain great peace."
佛為三人，而作頌曰：
The Buddha spoke these verses for the three men:
「貪欲意為田， 無厭心為種，
斷貪捨利求， 無復往來憂。」
Desire is the field, and insatiable greed is the seed. Cut off desire, let go of profit-seeking, and you will no longer have the sorrow of coming and going.
於是世尊，因廣說法，不斷分部，五人便解，願為弟子。佛言：「善來！比丘！」皆成沙門。
Then the World-Honored One, through his extensive teaching, continuously expounded the Dharma. The five men understood and wished to become his disciples. The Buddha said, "Welcome, bhikkhus!" And thus they all became monks.
佛告比丘：「行有二事，為墮邊際：一者念在色欲，無清淨志；二者猗愛著貪，不能清志行。是二事，還墮邊行，生不值佛，違遠真道。若能斷貪，精進修明，可得泥洹。何謂泥洹？先知四諦。何謂為四？一曰為苦、二曰為習、三曰為盡、四曰入道。如是比丘，次持覺慧一心思禪，受道報應，法眼以朗。解彼四諦，稍入道迹。何謂為苦？生苦、老苦、病苦、死苦、憂悲惱苦、恩愛別苦、怨憎會苦、所求失苦，要因五陰受盛為苦。何謂為習？所愛著習，不愛亦習。何謂為盡？其所有愛，覺知有滅，不愛不念，而覺皆盡。何謂入道？八正為真。一曰正見、二曰正利、三曰正言、四曰正行、五曰正命、六曰正治、七曰正志、八曰正定。是為苦習，以盡入道。真諦是為無生，無生者無老，無老者無病，無病者無死，無死者無痛，無痛者無上吉祥，向於泥洹。」
The Buddha addressed the monks: "There are two practices that lead to falling into extremes. First, the mind dwells on sensual desires, lacking a pure aspiration. Second, one clings to craving and attachment, unable to cultivate pure conduct. These two practices lead to falling into extreme paths, being born without encountering the Buddha, and straying far from the true way. If one can cut off craving and diligently cultivate clarity, one may attain Nirvana.
What is Nirvana? First, one must understand the Four Noble Truths. What are the four? First is Suffering, second is the Origin of Suffering, third is the Cessation of Suffering, and fourth is the Path leading to its cessation. In this way, monks, with focused wisdom and single-minded meditation, one receives the fruit of the path, and the eye of Dharma becomes clear. Understanding these Four Truths, one gradually enters the path.
What is Suffering? Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, separation from loved ones is suffering, encountering the disliked is suffering, not obtaining what one seeks is suffering—in short, the five aggregates subject to clinging are suffering.
What is the Origin of Suffering? It is craving for sensual pleasures, craving for existence, and craving for non-existence.
What is the Cessation of Suffering? It is the complete fading away and cessation of that very craving, its abandonment, relinquishment, release, and letting go.
What is the Path leading to the Cessation of Suffering? It is the Noble Eightfold Path: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is the truth of suffering, its origin, its cessation, and the path.
This truth is the unborn, the unaging, the unailing, the undying, the sorrowless, the stainless—the supreme peace, Nirvana."
於時如來而作頌曰：
At that moment, the Tathagata spoke these verses:
「至道無往返， 玄微清妙真，
不沒不復生， 是處為泥洹。
此要寂無上， 畢故不造新，
雖天有善處， 皆莫如泥洹。」
The ultimate path has no coming or going, Profound, subtle, pure, wondrous, and true. It does not fade nor is it born again; This is the place of Nirvana.
This essential truth is the supreme peace, Ending the old without creating the new. Even the heavens have their blissful realms, But none compare to Nirvana.
說是法已，拘憐等五人，逮得法眼。佛告拘憐：「解未？」拘憐退席對曰：「未悟。」
When the Buddha finished teaching this Dharma, the five ascetics, including Kaundinya, attained the Dharma-eye. The Buddha then asked Kaundinya, "Do you understand?" Kaundinya rose from his seat and replied, "I have not yet awakened."
世尊又告拘憐：「過去久遠時有國王，名曰惡生，將諸妓女，入山遊戲。王令官屬，住頓山下，唯從妓女，步涉山頂。王疲極臥，諸妓女輩，捨王取華，見一道人端坐樹下，諸女心悅，皆前作禮。道人呪願，諸妹那來，命令就坐，為說經法。王覺求諸妓女，而見坐彼道人之前。王性妬害，惡心內發，便問道人：『何故誘他妓女，著此坐為？卿是何人？』道人豫知王意必興暴害，答曰：『是忍辱人。』王拔佩劍，削其兩臂而問：『何人？』答曰：『實忍辱人。』又截其耳鼻。心堅不動，猶言忍辱人。王見道人顏色不移，便前悔過。道人告王：『汝今以女色故，刀截我形，吾忍如地，必得平等正覺，當以一切大智斷汝生死。』王惟罪深，必獲重殃，叩頭于地，願見矜恕。道人告王：『吾真忍辱者，血當為乳，所截平復。』尋如所言，乳出形復。王見忍證，冀必全濟，重宣情言：『若真道成，願先度我。』道人答：『可。』王解迷止，辭退還宮。」
The World-Honored One further addressed Koliya: "Long ago in the distant past, there was a king named Evil-Born who took his court maidens into the mountains for amusement. The king ordered his officials and attendants to remain at the mountain's base, while he alone accompanied the maidens on foot to the summit. Exhausted, the king lay down to rest. The maidens left the king to gather flowers, where they saw an ascetic sitting upright beneath a tree. Delighted at heart, the maidens all approached and paid their respects. The ascetic blessed them, saying, 'Sisters, come,' and invited them to sit, then expounded the Dharma to them.
When the king awoke and sought his maidens, he saw them seated before that ascetic. The king, by nature jealous and cruel, felt malicious thoughts arise within. He questioned the ascetic: 'Why do you entice these maidens to sit here? Who are you?' The ascetic, foreseeing that the king would surely commit violence, replied: 'I am one who endures humiliation.'
The king drew his sword and severed both the ascetic's arms, then demanded: 'Who are you?' The answer came: 'Truly, one who endures humiliation.' Next, he cut off the ascetic's ears and nose. Yet the ascetic's mind remained steadfast and unmoved, still declaring himself one who endures humiliation.
Seeing the ascetic's countenance unchanged, the king stepped forward to repent his wrongdoing. The ascetic told the king: 'Today, for the sake of women, you have cut my body with a blade. I endure it as the earth endures all things. When I attain equal and perfect enlightenment, I shall use the wisdom of omniscience to sever your cycle of birth and death.'
The king, realizing the depth of his offense and fearing severe retribution, bowed his head to the ground, begging for compassion and forgiveness. The ascetic declared to the king: 'I am truly one who endures humiliation. My blood shall turn to milk, and my severed parts be restored.' Immediately, as spoken, milk flowed forth and his form was made whole.
Witnessing this proof of forbearance, the king hoped for complete salvation and earnestly repeated his plea: 'If you truly achieve the Way, vow to liberate me first.' The ascetic replied: 'So be it.' The king, his delusion dispelled, took his leave and returned to the palace."
佛告拘憐：「爾時忍辱道人者，我身是也；惡生王者，拘憐是也。解未？拘憐！」拘憐退席白佛：「甚解！世尊！」說是法時，拘憐等五人，漏盡意解，皆得羅漢；及上諸天八萬，逮得法眼。三千世界，為大震動。是為如來始於波羅奈國以無上法輪轉未轉者，大度一切，莫不樂受。
The Buddha said to Koliya, "That patient ascetic of that time was my former self. The cruel King was you, Koliya. Do you understand, Koliya?"
Koliya rose from his seat and addressed the Buddha, "I understand fully, World-Honored One!"
As this teaching was spoken, Koliya and the other four men were freed from all defilements, their minds liberated, and they all attained Arhatship. Moreover, eighty thousand celestial beings in the heavens above attained the Dharma-eye. The three-thousandfold world system shook with a great tremor.
This was the first turning of the unsurpassed Wheel of Dharma by the Tathāgata in the land of Varanasi, setting in motion what had not been set in motion before, greatly liberating all beings, with none who did not joyfully receive it.