前言 Introduction
《轉法輪經》講述的是佛陀開悟後第一次宣講佛法的 歷史性事件。雖然念誦經文的時間不達二十分鐘，但是經文卻涵蓋了相續幾千年佛陀對人類最圓滿的愛。
佛教建立的基礎就是無條件的愛。在愛一個人的時候，我們不僅希望這個人快樂，還會盡一切努力給予、分享、甚至自我犧牲，只為了讓這個人真的幸福。佛陀就是這樣做的。他以自己的生命為代價，與全人類分享瞭如何離苦得樂的知識。不求任何回報，只為了使全人類獲得真正的幸福。
How long are you willing to wait until you get to do what you love to do the most? 20 years? Entire life? Or, more than a lifetime?
In Lord Buddha’s case, he waited billions of lifetimes before his greatest wish came true. “Dhammacakkappavaḍḍana Sutta,” which recounts the historic event in which the Buddha gave his first-ever sermon, might take less than 20 minutes to chant but it was a culmination of the world’s longest-running story of love for humanity.
Buddhism was founded out of unconditional love. When we love someone, not only we wish that person happy but also we try to do whatever we can to bring happiness to that person. In so doing, we give, share and make sacrifices. That exactly what Gautama Buddha did unconditionally.
After painstakingly risking his own life, he shared all the knowledge that he discovered out of a sheer wish to help fellow human beings free themselves from the bondage of physical and emotional suffering without expecting anything in return except their happiness.
追溯到佛陀涅槃成佛前的最後一世，為了累積圓滿的功德以及成佛的諸多條件，他忍受並包容了各種來自精神與肉體的苦難。做菩薩以來的無數世中，為證圓滿、涅槃成佛，佛陀歷經了生老病死，捨棄了財富、權利、乃至血肉與健康。
中道
佛陀開悟後的第一次開示，就講了他對人類之愛的法則：愛自己和愛他人最好的方法就是“中道”。“中道”這個詞或許已經耳熟能詳，但是在佛陀時代，這個詞卻非常標新立異。當時，有兩種學說倍受推崇：一種學說主張感官享受，另一種學說主張苦行。這兩種學說都被認為是能獲得無上幸福和精神解脫的方法。
Prior to becoming a Buddha in his final lifetime, he endured and embraced many physical and emotional challenges as he sought to accrue virtue and develop Buddha-like qualities. During those billions of lifetimes while he was still a Bodhisattava, he purposely endured the pains of birth and rebirth, of aging, sickness and death, sacrificing his worldly power, wealth, flesh, blood, and even his life all for the attainment of Buddhahood.
The Middle Way
The Buddha’s first sermon following his Enlightenment is his love code for humanity: the best way to love oneself and fellow human beings. That best way is embodied in the Middle Way. While we might have heard the term many times before, the concept was considered revolutionary in the Buddha’s times. In those days there were two prominent schools of thought that drew huge numbers of followers: one believed in sensual indulgence and the other believed in self-mortification as the means to achieving supreme happiness and spiritual liberation.
生為釋迦牟尼王朝的太子，喬達摩•悉達多的貴族生活優裕而舒適，但他始終覺得感官享樂不是正道。於是，29歲那年，悉達多太子夜出宮門，開始禁慾苦行。經過6年，形體枯瘦，昏倒路旁，幾乎喪命。最終，他明白了苦行也不是正道。真正的修行，是離開苦樂二邊的“中道”。他苦苦尋求的答案，終於在心靜定的那一刻，由內在湧現出來。
佛陀初轉法輪時，明確開示了徹底解脫、離苦得樂的唯一方法就是“中道”。“中道”源自內心，而非兩種學說所提倡的外在方法。佛陀以自己的故事為例，向曾經和他一起修苦行的五位苦行者宣講了“中道”如何令他由苦行者悉達多轉變成阿羅漢。
Born as a prince of the Shakyamuni dynasty, Siddhārtha Gautama lived in extreme luxury and sensual comfort. So, he knew material-based , sensual indulgence was not the way. Then, at 29 he decided to leave his palace and spent six years practicing self-mortification to the point where he lost much of his weight and muscles, fainted, and almost died. So, he knew that was not the way either. In the end, he discovered the way to bring his mind to a complete standstill and all the answers that he had been looking for began to pour from the inside.
When the Buddha delivered his debut sermon, he spelt clear that the right and only way towards total spiritual liberation, freedom from suffering, and eternal happiness is the Middle Way, and that it starts from within – not outside oneself like what those two schools of thought advocated. Citing himself as an example, the Buddha told a group of five ascetics, who used to practice self-mortification with him, that the Middle Way was how he transformed himself from ascetic Siddhārtha to the world’s first Arahant.
苦行者悉达多的开悟，不是因为阅读了真理书籍，不是因为剖析了他人的教法，不是因为从事了学术研究，也不是因为参与了知识研讨。总而言之，他不是经由思考而证得涅槃，我们也不能。佛陀是于菩提树下静坐，万念俱空而悟道。也就是说，若我们想证悟佛陀所证悟的正法，或只是部分的正法，我们需要静坐。
這種靜坐方法不同於其他靜坐。佛陀證悟前，曾和五位苦行者靜坐苦修，最終因發現方法錯誤而終止。諸多靜坐技巧中最為正確的靜坐方法是：將心引導至身體的中心點，即體內垂直和水平中軸線的交點（具體位於身體內部，肚臍以上約兩指寬的地方）。身體的中心點，是心最終靜定之所。
This point bears stressing. Ascetic Siddhārtha did not achieve complete Enlightenment through reading Dhamma books, analyzing other people’s teachings, undertaking scholarly studies, or engaging in intellectual discussions. In other words, he did not think his way to Nibbāna – and nor could we. He achieved complete Enlightenment through meditation, which requires no thinking. This means, if we want to achieve Enlightenment like the Buddha did – even partially – we need to meditate.
This doesn’t mean any kind of meditation will do. Prior to becoming a Buddha, he and the five ascetics also practiced meditation but it was not the right kind. The right kind of meditation – under which there are several techniques to choose from – is one that brings the mind back to the center of the body. Located exactly at the middle of one’s body horizontally and vertically (around the middle of one’s stomach or two fingers-width above the navel to be exact), the center of the body is the natural home of the human mind where it feels most blissful.
據尋回佛陀失傳已久之法身法門的北攬寺蒙昆貼牟尼祖師說，“身體的中心點就是‘中道’之源。”只有通過靜坐，讓心靜定下來，才能親身體驗“中道”及其帶來的無限愉悅。用頭腦我們可以學習和思考佛陀的教義；但是鍛煉和淨化內心，我們就需要靜坐。
“中道”修行，內外兼顧。為了獲得更好的靜坐效果，我們需要遵守戒律（在家居士遵守五戒或八戒），實行布施（諸如給予物質上的支持、參與慈善工作、寬恕他人、化解惱怒，給予朋友精神支持，發慈悲心，待人友善不求回報等等）。
In the words of the late Meditation Master Phra Mongkolthepmuni (Sodh Candasaro), who rediscovered and brought back to the world the Buddha’s long lost knowledge about the Dhammakaya or Body of Enlightenment, the center of the body is where one’s Middle Way journey begins. To experience the Middle Way firsthand, it is necessary to bring the mind to a standstill. At which point, we will experience the infinite ocean of joy that lies within. It is all right to use the brain to study and reflect upon the Buddha’s teachings. However, when it comes to training and purifying the mind, we need to meditate.
The Middle Way works from the inside out as well as from the outside in. In action terms, it means if we wish to meditate better, it is necessary for us to observe precepts (five or eight precepts for lay people) and practice Dāna (such as donating blood to a hospital, giving aid to natural disaster victims, volunteering in charitable work, forgiving, giving up anger, giving up hatred, offering emotional support to a friend who tries to do good but is misunderstood, offering sustenance to monks, spreading loving kindness, being kind to people without expecting anything in return, and so on).
當我們言談舉止溫文爾雅時，我們的內心會變溫柔。當我們思想純潔、言語清淨，並且保持環境整潔時，我們的內心會變得更容易被清理。總之，我們越實踐佛法，就越接近涅槃。佛陀體現了無條件的愛，因此，當我們不知道如何說話或如何做事時，只要想想佛陀會怎麼做，我們就會得到指引。
佛陀教義的基礎
《轉法輪經》是佛陀最重要的開示，不僅奠定了佛教的基礎，還是佛陀八萬四千法的精髓。農曆八月十五月圓日，佛陀在鹿野苑為五位苦行者初次宣講佛法時，佛法就誕生了。其中一位苦行者憍陳如，在聽法和禪坐的過程中就證得初果。佛陀為他授戒成為比丘，僧團也因此成立。佛陀的初次開示被稱為 Dhammacakkappavaḍḍana Sutta，譯為《轉法輪經》，標誌著佛法開始弘揚普傳。由此，三寶（佛、法、僧）形成，佛教創立。這個歷史性的紀念日被稱為“阿三哈節”。
Here’s a takeaway lesson. When we practice being gentle in our words and actions, we grow gentility on the inside as well. The more we practice thinking clean thoughts, speaking clean words, and keeping things around us clean, the easier it will be for us to clean our minds. To summarize, the more we embody the essence of Buddhahood, the closer we are to Nibbāna. The Buddha embodies unconditional love, which is compassion without attachment. Therefore, when in doubt about what to say, do or not do at all, ask yourself what the Buddha would do in this situation.
The Backbone of Buddha’s Teachings
Dhammacakkappavaḍḍana Sutta is the Buddha’s most important discourse as it led to the birth of Buddhism. It is the backbone of Dhamma upon which all the 84,000 units of the Buddha’s teachings are based. The moment the Buddha delivered his debut sermon to the five ascetics on a full-moon day in the Isipatana Deer Park, the Dhamma came into existence.
One of the ascetics, Koṇḍhañña, achieved the first level of Enlightenment while listening to this sermon and
開示的內容因為包含了許多佛法的核心概念，所以晦澀難懂。被記錄下來的時代又沒有打字機或電腦，因此該經以詩歌的形式被記載下來，以標誌佛教的建立。佛陀開示時，六重天（四天王天、忉利天、須焰摩天、兜率陀天、樂變化天、他化自在天）各神祗也法喜充滿，隨喜宣傳。《轉法輪經》並不是詳細解釋佛陀的首次開示，而是概括了佛教的基礎：中道、八正道、四聖諦。這些概念只能通過靜坐深究體驗，無法透過知識鑽研進行理解。
meditating. The Buddha then granted him permission to be ordained as a Buddhist monk, and the Sangkha came into existence. Hence, the debut sermon was given the Pāli name Dhammacakkappavaḍḍana Sutta, meaning “The Discourse That Sets Turning the Wheel of Truths” as it marks the start of promulgation of Buddhism. When the Triple Gem (the Buddha, the Dhamma and the Sangkha) emerged, Buddhism was founded. That historic day came to be known as “Asanha Bucha Day”.
Because the discourse largely contains names of key Dhamma concepts, it can be difficult to comprehend. Written in the times when there were no typewriters or computers, it was a lyrical record of the historic event leading to the establishment of Buddhism, which rejoiced deities in all the six classes of Heaven (Cātummahārājikā, Tāvatiṃsā, Yāmā, Tusitā, Nimmānaratī, and Paranimmitavasavattī). It was not meant to expound the Buddha’s first teaching but to recapitulate the core concepts that form the backbone of Buddhism, namely: the Middle Way, the Eightfold Path, and the Four Noble Truths. All these concepts require meditation practice for delving beyond intellectual comprehension.
佛陀之所以選擇為五位苦行者首次宣講佛法，是因為知道他們因緣已經成熟，能夠證果。五位苦行者當時確實已經智慧具足、心性具足，並已累積了數世的道德品質。佛陀宣講第二經 《無我相經》後，五人都證悟了佛陀所證悟之法。而對於後世之人，則需要更詳盡的解釋和舉例說明才可能理解佛陀所開示之法，這就不是這一本薄薄的經冊可以包含得了的了。
The Buddha particularly chose the five ascetics as the audience of his first sermon because he knew that they had been well prepared. By that time, they had already accrued enough wisdom, underwent sufficient mind training, and developed many virtuous qualities millions of lifetimes before. The fact that all of them achieved full Enlightenment after the Buddha gave his second discourse (Anattalakkhaṇa Sutta) just days later proved that they were in deed the right audience who could help him spread Buddhism for the benefit of humankind. For the rest of us, we need further detailed explanation and examples, which cannot possibly be covered in this booklet.
Dhammacakkappavaḍḍana Sutta is based on the recitation of the historic event as recounted by Ananda Bhikkhu, attendant of Gautama Buddha. Thus, the name of this enlightened monk appears at the beginning of this Sutta. Immediately after his Enlightenment, the Buddha spent seven weeks in reclusive meditation retreat under the Bodhi tree. At the close of this period, he decided to proclaim the Dhamma that he had discovered. He then left the city of Gaya, where he attained Enlightenment,
誦經的益處
通過誦念《轉法輪經》，我們能熟記佛教的核心觀念，並回想佛陀改變世界神奇的瞬间。經文有著神奇的力量，能夠舒緩、淨化和清新我們的身心，讓我們為靜坐做好準備。
當我們虔誠誦念經文時，我們的心就能與佛陀的精神合一，並感受到佛陀無私的愛與犧牲。當您誦念這部承載著佛陀之愛的經文時，您不僅能感受到佛陀，還能與您的內在佛性合一，並能灌溉您內心深處開悟的種子。每次誦念都能安定您精神上的煩囂，帶來內心的祥和，同時提醒您也可以發現內在的佛性，證悟佛陀所證悟的法，脫離一切苦難枷鎖。自從2,600年前的那個月圓夜，佛陀於印度北部波罗奈城城鹿野苑初轉法輪至今，成千上萬的人都成功地體驗並受益於“中道”之旅，您也可以。
for the Isipatana Deer Park (known today as Sarnath). Knowing that the five ascetics were still vigorously practicing stoicism, the Buddha shared his discovery with them and showed them the right way towards Enlightenment.
Benefits of Chanting the Sutta
As we chant and recall the magical moment in which the Buddha forever changed the world, we also change our state of mind. The holy passages contained in this Sutta have the power to soothe, cleanse and ready the mind for meditation.
Because we become what we think about, we are spiritually one with the Buddha as we chant the Sutta with respect, concentration and appreciation for all his unconditional love and sacrifices. As you chant this lyrical love code, you experience a Buddha’s moment, connect with your highest self, and water the seed of Enlightenment within you.
Besides calming mental clatters and bringing peace to your mind, each chanting serves to remind that you too can unchain yourself from the shackles of misery. You too can discover the Buddha within you. You too can be enlightened.
Since that full-moon day in the Isipatana Deer Park near the City of Benares of northern India over 2,600 years ago, millions have successfully journeyed through the Middle Way, and so can you.
Dhammacakkappavaḍḍana Sutta (all)
A-vum-may Su-tung (Follow>>)
A-gung Sa-ma-young Pa-ka-wa Pa-ra-na-si-young Vi-ha-ra-ti I-si-pa-ta-nay Mi-ka-thā-yay Tut-ra-khō Pa-ka-wa Pun-ja Vuck-ki-yay Pick-khū Ah-mon Tay-si.
Ta-way-may Pick-kha-way Un-tā Pup-pa Chi-thay Na-na Say-vi Tup-pa Yō Jā-young Gā-may-su
Gā-ma-su-khal Li-ghā Nu-yō-ko He-nō Gum-mō Pōe-tooj Cha-ni-gō Ah-na-ri-yō Ah-nut Tha-sun Hī-tōe Yō-jā-young Ut-ta Ki-la-ma-thā Nu-yō-kō Thook-khō Ah-na-ri-yō Ah-nut Tha-sun Hī-thōe.
A-thay Thay Pick-kha-way U-pō Un-thay Ah-nu-pa-kum Ma-mud Chi-mā Pa-ti Pa-thā Ta-thā Ka-thay Na Ah-pi-sum Put-thā Juk-khū Ga-ra-nee Yā-na Ga-ra-nee U-pa-sa-mā Ya Ah-pin Yā-ya Sum-pōe Thā-ya Nib-paā Nā-ya Sung-wat Ta-tī.
Ga-ta-ma Ja Sā Pick-Kha-way Mud-chi-mā Pa-ti Pa-thā Ta-thā Ka-thay Na Ah-pi-sum Put-thā Juk-khū Ga-ra-nee Yā-na Ga-ra-nee U-pa-sa-mā Ya Ah-pin Yā-ya Sum-pōe Thā-ya Nib-paā Nā-ya Sung-wat Ta-tī.
Ah-yā-may Va Ah-ri-yō Ut-tung Ki-gō Muk-kō Sai-ya Thī-tung. Sum-mā Thid-thi Sum-mā Sung-gup-pō Sum-mā Vā-jā Sum-mā Gum-mon-tōe Sum-mā Ar-chee-vō Sum-mā Vā-yā-mō Sum-mā Sa-ti Sum-mā Sa-mā-thi.
Ah-young Khō Sā Pick-kha-way Mud-chi-mā Pa-ti Pa-thā Ta-thā Ka-thay Na Ah-pi-sum Put-thā Juk-khū Ga-ra-nee Yā-na Ga-ra-nee U-pa-sa-mā Ya Ah-pin Yā-ya Sum-pōe Thā-ya Nib-paā Nā-ya Sung-wat Ta-tī.
Ey-tung Khō Pa-na Pick-kha-way Thook-khung Ah-ri-ya Saj-jung. Cha-ti-pi Thook-khā Cha-rā-pi Thook-khā Ma-ra-num Pi-thook-khung Sōe-gha Pa-ri-tay-va Thook-Kha-thōe Ma-nus Su-pā-yā Sā-pi Thook-khā Up Pi-yay-hi Sum-pa Yō-kō Thook-Khō Pi-yay-hi Vip Pa-yō-kō Thook-khō Yum-pij-chung Na-la-pa Ti-tum Pi-thook-khung Sung-khid Thay-na Pun-ju Pā-thā Nuk-kun-thā Thook-khā.
Ey-tung Khō Pa-na Pick-kha-way Thook-kha Sa-mu-tha-yō Ah-ri-ya Saj-jung. Yā-young Ton-hā Pōe-nō Pa-vi-ghā Nun Thi-ra-ka Sa-ha-ka-tā Tut-ra-tut Trā Pi-nun Thi-nee. Sai-ya Thī-tung. Gā-ma Ton-hā Pa-va Ton-hā Vi-pa-va Ton-hā.
Ey-tung Khō Pa-na Pick-kha-way Thook-kha Ni-rō-thōe Ah-ri-ya Saj-jung. Yo Tus-sā Yay-va Ton-hā-ya Ah-say-sa Vi-ra-ka Ni-rō-thōe Jā-kō Pā-thi Nis Sūk-kō Moot-ti Ah-nā La-yō.
Ey-tung Khō Pa-na Pick-kha-way Thook-kha Ni-rō Tha-kā Mi-nee Pa-ti Pa-thā Ah-ri-ya Saj-jung. Ah-yā-may Va Ah-ri-yō Ut-tung Ki-gō Muk-kō Sai-ya Thī-tung Sum-mā Thid-thi Sum-mā Sung-gup-pō Sum-mā Vā-jā Sum-mā Gum-mon-tōe Sum-mā Ar-chee-vō Sum-mā Vā-yā-mō Sum-mā Sa-ti Sum-mā Sa-mā-thi.
(PAUSE)
Ey-tung Thook-khung (Follow>>) Ah-ri-ya Saj-jun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Tung-khō Pa-ni-tung Thook-khung Ah-ri-ya Saj-jung Pa-rin Yai-yun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Tung-khō Pa-ni-tung Thook-khung Ah-ri-ya Saj-jung Pa-rin-yā Ton-ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Ey-tung Thook-kha Sa-moot-tha-yō Ah-ri-ya Saj-jun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Tung-khō Pa-ni-tung Thook-kha Sa-moot-tha-yō Ah-ri-ya Saj-jung Pa-haā Tup-pun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Tung-khō Pani-tung Thook-kha Sa-moot-tha-yō Ah-ri-ya Saj-jung Pa-he-nun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Ey-tung Thook-kha Ni-rō-thōe Ah-ri-ya Saj-jun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Tung-khō Pa-ni-tung Thook-kha Ni-rō-thōe Ah-ri-ya Saj-jung Saj-chi-gaā Tup-pun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Tung-khō Pa-ni-tung Thook-kha Ni-rō-thoe Ah-ri-ya Saj-jung Saj-chi Ga-ton Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Ey-tung Thook-kha Ni-rō Tha-ka Mi-nee Pa-ti Pa-thā Ah-ri-ya Saj-jun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Tung-khō Pa-ni-tung Thook-kha Ni-rō Tha-ka Mi-nee Pa-ti Pa-thā Ah-ri-ya Saj-jung Paā-way Tup-pun Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Tung-khō Pa-ni-tung Thook-kha Ni-rō Tha-ka Mi-nee Pa-ti Pa-thā Ah-ri-ya Saj-jung Paā-vi-ton Ti-may Pick-kha-way Pūp-pay Ah-na-noose Su-thay Su-tum-may Su-juk-khoong U-tha-pā-thi Yā-nung U-tha-pā-thi Pun-yā U-tha-pā-thi Vij-chā U-tha-pā-thi Ar-lō-gō U-tha-pā-thi.
Ya-wa Guee-won Ja-may Pick-kha-way Ey-may-su Ja-tu-su Ah-ri-ya-saj Jay-su A-won Ti-pa-ri-wat Tung Tha-wa Ta-sa Ka-rung Ya-tha Pū-tung Yā-na Tus-sa-nung Na Su-vi-soot-thung Ah-hō-sī.
Nay-wa Tā-waā-hung Pick-kha-way Sa-tay Wa-gay Lo-gay Sa-ma Ra-gay Sa-prum Ma-gay Sus-sa Ma-na Prum-ma-ni-ya Pa-cha-ya Sa-tay-wa Ma-noose Sa-ya Ah-noot Ta-rung Sum-mā Sum-pōe-thing Ah-pi-sum Put-thōe Paj-jun Ya-singh
Ya-tōe Ja-khō May Pick-kha-way Ey-may-su Ja-tu-su Ah-ri-ya-saj Jay-su A-won-ti Pa-ri-wat-tung Ta-wa Ta-sa Ka-rung Ya-thā Pū-tung Yāna Tus-sa-nung Su-vi-soot-thung Ah-hō-si.
Ah-thā-hung Pick-kha-way Sa-tay Wa-gay Lo-gay Sa-ma Ra-gay Sa-prum Ma-gay Sus-sa Ma-na Prum-ma-ni-ya Pa-cha-ya Sa-tay-wa Ma-noose Sa-ya Ah-noot Ta-rung Sum-mā Sum-pōe-thing Ah-pi-sum Put-thōe Paj-jun Ya-singh
Yā-nun-ja Pa-na May Tus-sa-nung U-tha Pā-thi Ah-koop-pa May Vi-moot-ti Ah-ya-mon Ti-ma Cha-ti Nut-thi Tha-ni Pu-nup Pa-vo-ti
Ey-tha-ma-vō Ja-pa-ka-vā. Ut-ta-ma-nā Pun-ja-vuk Ki-yā Pick-khū Pa-ka-va-tōe Pā-si-tung Ah-pi Nun-toong.
Ey-mus Sa-min Ja Pa-na Wai-yā Ga-ra-nus-ming Pun-ya Mā-nay Ar-yus-sa Ma-thōe Gō-tun Yus-sā Vi-ra-chung We-ta-ma-lung Tum-ma Juk-koong U-tha Pā-thi Young Kin-ji Sa-mu-tha-ya Tum-mung Sub-pun-tung Ni-rō-tha Tum-mon-ti.
Pa-wat Ti-thay Ja-pa-ka-wa-tā Tum-ma Juk-gay Poom-ma Tay-va Sūt-ta Ma-noose Sā-way-soong A-tum Puck-ka-wa-ta Pa-ra-na-si-young I-si-pa-ta-nay Mi-ka-thā-yay Ah-noot Ta-rung Tum-ma Juk-gung Pa-wat Ti-tung Up-pa Ti-wat Ti-young Sa-ma-nay Na-wa Prum-ma-nay Na-wa Tay-way Na-wa Ma-ray Na-wa Prum-mu-na Wa Gay-na-ji-vā Lō Gus Min….Ti.
(PAUSE)
Poom-mā-nung (Follow>>) Tay-va-nung Sūt-tung Soot-ta-va Jā-toom Ma-ha Ra-chi-ka Tay-va Sūt-ta Ma-noose Sa-way-soong
Jā-toom Ma-ha Ra-chi-ka-nung Tay-va-nung Sūt-tung Soot-ta-wa Ta-va-ting-sa Tay-va Sūt-ta Ma-noose Sā-way-soong
Ta-wa-ting-sa-nung Tay-va-nung Sūt-tung Soot-ta-wa Ya-ma Tay-va Sūt-ta Ma-noose Sā-way-soong
Ya-ma-nung Tay-va-nung Sūt-tung Soot-ta-wa Tu-si-tā Tay-va Sūt-ta Ma-noose Sā-way-soong
Tu-si-tā-nung Tay-va-nung Sūt-tung Soot-ta-wa Nim-ma-na-ra-tee Tay-va Sūt-ta Ma-noose Sā-way-soong
Nim-ma-na-ra-tee-nung Tay-va-nung Sūt-tung Soot-ta-wa Pa-ra-nim Mi-ta-va Sa-wat-tee Tay-va Sūt-ta Ma-noose Sā-way-soong
Pa-ra-nim Mi-ta-va Sa-wat-tee-nung Tay-va-nung Sūt-tung Soot-ta-wa Prum-ma-ka-yi-ka Tay-va Sūt-ta Ma-noose Sā-way-soong
A-tum Puck-ka-wa-ta Pa-ra-na-si-young I-si-pa-ta-nay Mi-ka-thā-yay Ah-noot Ta-rung Tum-ma Juk-gung Pa-wat Ti-tung Up-pa Ti-wat Ti-young
Sa-ma-nay Na-wa Prum-ma-nay Na-wa Tay-way Na-wa Ma-ray Na-wa Prum-mu-na Wa Gay-na-ji-vā Lō Gus Min…Ti.
(PAUSE)
Ey-ti-ha-thay-na (Follow>>) Ka-nay-na Thay-na Mu-hoot Thay-na Ya-wa Prum-ma-lō-gā Sūt-tōe Up-pūk Kuj-chi
Ah-yun-ja Ta-sa Sa-hus-sri Lo-ga Tha-tu Sung-gum-pi Sum-pa Gum-pi Sum-pa Way-thi Up-pa Ma-no Ja O-lār-lo O-pā-sōe Lo-gay Pa-tu Ra-hō-si Ah-tik Gum-may-va Tay-va-nung Tay-va Nu-pā-vung
Ah-tha-khō Puck-ka-wa U-thā-nung U-thā Nay-si Un-ya-si Va-ta-pōe Go-tun-yo Un-ya-si Va-ta-pōe Go-tun Yo-ti Ey-ti Hī-thung Ah-yus Sa-ma-thōe Go-tun-yus-sa “Un-ya Go-tun-yo” Ta-way-wa Na Mung Ah-hō See…Ti.
*******
For guided chanting VDOs, go to
http://alturl.com/g6cem or http://alturl.com/8jsgt
初轉法輪經
耶灣咩暑當 耶剛灑麻央 趴咖挖 啪啦哪喜央 一哈喇底 以喜把打捏 咪卡他耶 打打摳 趴咖挖 般眨挖幾耶 批枯 阿颟爹喜
他威咩 批卡威 安搭 把趴七爹哪 哪些威打趴 優渣央 嘎咩暑 嘎媽暑砍哩嘎奴優摳 希娜 刊摸 波土差捏溝 阿哪哩優 阿哪塔三喜都 優渣央 阿打基拉媽她努優摳 禿摳 阿哪哩優 阿哪塔三喜都 耶爹爹 批卡威 五波 安爹 阿怒把刊媽
媽起媽 把底把它 打它咖爹哪 阿匹三鋪他 眨苦嘎拉捏 壓哪嘎拉捏 五把灑媽呀 阿拼壓壓 三波她壓 捏潘哪壓 桑挖打低
卡打媽 眨 啥 批卡威
媽起媽 把底把它 打它咖爹哪 阿匹三鋪他 眨苦嘎拉捏 壓哪嘎拉捏 五把灑媽呀 阿拼壓壓 三波她壓 捏潘哪壓 桑挖打低
阿呀咩挖 阿哩優 阿堂積溝 媽摳 誰呀提湯 三媽剔體 三媽三卡波 三媽挖渣 三媽乾颟都 三媽阿妻毆三媽挖壓摸 三媽撒底 三媽灑媽剔
阿央 摳 嗄批卡威
媽起媽 把底把它 打它咖爹哪 阿匹三鋪他 眨苦嘎拉捏 壓哪嘎拉捏 五把灑媽呀 阿拼壓壓 三波她壓 捏潘哪壓 桑挖打低
以湯 摳 趴哪 批卡威 禿扛 阿哩壓灑張 差底比 禿咖 差拉比 禿咖 媽拉囔比 禿扛 熟卡把哩貼挖禿卡偷媽哪 暑八壓啥比 禿咖 阿比耶喜 三把優摳禿摳 比耶喜 威把優摳禿摳 焉比常 哪拉巴底 單筆 禿扛 桑幾爹哪 般煮把他哪勘他 禿咖
以湯 摳 趴哪 批卡威 禿卡沙母她憂 阿哩壓灑張 壓央 單哈 波諾啪一嘎 南剔拉喀灑哈卡搭 打打 打搭批南梯逆 誰呀題湯 嘎媽單哈 趴挖單哈 一趴挖單哈
以湯 摳 趴哪 批卡威 禿卡逆瞜偷 阿哩壓灑張 優打撒耶挖 單哈壓 阿協灑一拉喀捏摟偷 渣摳 把底逆灑摳 目底 阿哪啦優
以湯 摳 趴哪 批卡威 禿卡逆瞜她咖密膩 把底把她 阿哩壓灑張 阿呀咩挖 阿哩優 阿堂積溝 媽摳 誰呀提湯 三媽剔體 三媽三卡波 三媽挖渣 三媽乾颟都 三媽阿妻毆 三媽挖壓摸 三媽撒底 三媽灑媽剔 (停)
以湯 禿扛 阿哩壓灑詹底 咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
當摳 把逆湯 禿扛 阿哩壓灑張 把崊哀焉底 咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
當摳 把逆湯 禿扛 阿哩壓灑張 把崊壓單底 咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
以湯 禿卡沙母她憂 阿哩壓灑詹底 咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
當摳 把逆湯 禿卡沙母她憂 阿哩壓灑張 把哈打潘底 咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
當摳 把逆湯 禿卡沙母她憂 阿哩壓灑張 把西囝底咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
以湯 禿卡逆瞜偷 阿哩壓灑詹底 咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
當摳 把逆湯 禿卡逆瞜偷 阿哩壓灑張 灑起嘎打潘底 咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
當摳 把逆湯 禿卡逆瞜偷 阿哩壓灑張 灑起嘎單底咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
以湯 禿卡逆瞜她咖密膩 把底把她 阿哩壓灑詹底咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
當摳 把逆湯 禿卡逆瞜她咖密膩 把底把她 阿哩壓灑張 趴威打潘底咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
當摳 把逆湯 禿卡逆瞜她咖密膩 把底把她 阿哩壓灑張 趴一單底咩 批卡威 補坯 阿哪怒暑爹暑 攤咩暑眨空五它八梯 壓囔五它八梯 般壓五它八梯 威差五它八梯 阿摟溝五它八梯
壓挖機灣眨
呀 批卡威 以咩暑 眨都暑 阿哩壓灑接暑 耶灣抵巴哩挖當 他挖他撒嘎啷 壓她撲當 壓哪他灑囔 「哪」暑一暑湯 阿猴喜
捏挖 搭挖航
批卡威 灑貼挖接 摟給 灑媽拉給 灑潘媽給 灑灑媽哪趴媽膩壓 把差壓 灑貼挖媽怒撒壓 阿怒打啷 三媽三波聽 阿批三鋪偷 把沾壓行
壓都 眨 摳 呀 批卡威 以咩暑 眨都暑 阿哩壓灑接暑 耶灣抵巴哩挖當 他挖他撒嘎啷 壓她撲當 壓哪他灑囔 暑一暑湯 阿猴喜
阿她航 批卡威 灑貼挖接 摟給 灑媽拉給 灑潘媽給 灑灑媽哪趴媽膩壓 把差壓 灑貼挖媽怒撒壓 阿怒打啷 三媽三波聽 阿批三鋪偷 把沾壓行
壓男眨 把哪 咩 他灑囔 五他八梯 阿古巴 咩 一幕底 阿呀颟底媽 差底 哪體它逆 補那趴歐底
以他媽歐眨 趴咖挖 亞打媽哪 般眨挖機耶 批枯 趴咖挖都 趴喜當 阿批囝通 以媽撒民眨 把哪 威壓卡拉哪撒明 潘壓媽捏 阿呀灑媽都 溝攤壓灑 一拉昌 一打媽啷 攤媽眨空 五他八梯 央今幾 灑目她壓攤忙 灑潘當 逆摟她灘颟底
把挖底爹 渣 趴咖挖 攤媽眨接 鋪媽 貼挖 灑她媽怒薩威菘
耶單趴咖挖搭 啪啦哪喜央 以喜把打捏 咪卡她耶亞怒打啷 攤媽眨剛 把挖底噹 亞把底挖底央 灑媽捏哪挖 趴媽捏哪挖 貼威哪挖 媽咧哪挖 潘木哪挖 接哪幾 挖摟卡灑民底 (停)
撲媽囔 貼挖囊 灑湯 暑打挖 渣都媽哈拉七嘎 貼挖灑她媽怒撒威菘
渣都媽哈拉七嘎 囔 貼挖囊 灑湯 暑打挖 搭挖丁撒貼挖 灑她媽怒撒威菘
搭挖丁撒 囔 貼挖囊 灑湯 暑打挖 壓媽 貼挖 灑她媽怒撒威菘
壓媽 囔 貼挖囊 灑湯 暑打挖 賭喜搭 貼挖 灑她媽怒撒威菘
賭喜搭 囔 貼挖囊 灑湯 暑打挖 寧媽哪拉低 貼挖 灑她媽怒撒威菘
寧媽哪拉低 囔 貼挖囊 灑湯 暑打挖 把拉寧咪打挖灑挖低 貼挖 灑她媽怒撒威菘
把拉寧咪打挖灑挖低 囔 貼挖囊 灑湯 暑打挖 趴媽咖一咖 貼挖 灑她媽怒撒威菘
耶單趴咖挖搭 啪啦哪喜央 以喜把打捏 咪卡她耶 亞怒打啷 攤媽眨剛 把挖底噹 亞把底挖底央 灑媽捏哪挖 趴媽捏哪挖 貼威哪挖 媽咧哪挖 潘木哪挖 接哪幾 挖 摟卡灑民底 (停)
以抵哈 爹哪 卡捏哪 爹哪 目虎爹哪 壓挖 潘媽摟嘎 灑偷 阿撲咖起 阿焉眨 他灑灑哈習 摟卡她肚 桑乾比 桑把甘比 三把威剔 亞把媽諾 眨 歐拉摟 歐趴熟 摟給 八堵拉猴喜 阿底乾咩挖 貼挖囊 貼挖怒趴汪
阿塔摳 趴咖挖 五他囔 五他捏喜 安壓喜 挖打坡 溝攤優 安雅喜 挖打坡 溝攤優底
以抵喜湯 阿呀灑媽都 溝攤壓灑 安壓溝攤優 打威挖 哪忙 亞侯錫低 (停)
Dhammacakkappavaḍḍana Sutta (leader) 轉法輪經（領誦）
Following his Enlightenment, the Buddha went on to proclaim the Dhamma he had discovered, which is superior to all the knowledge in the world. He advised all to steer clear from the paths of two extremes, namely sensual indulgence and self-mortification. He declared the Middle Way as the path towards the irreversible end of suffering and rebirth. He pointed out the Four Noble Truths and the Noble Eightfold Path that lead to Enlightenment. In homage of the Buddha, let us chant Dhammacakkappavaḍḍana Sutta, which was composed in Pali language by learned monks of ancient times, to recall the first teaching of the Blessed One.
佛陀證悟後，開始宣講所證悟之無上法。佛陀教導眾生遠離感官享樂與苦行二邊，修習“中道”，以
徹底解脫、離苦得樂。佛陀開示了四聖諦與八正道。念誦過往高僧大德們以巴利文記錄的《轉法輪經》，回想佛陀初轉法輪時的不可思議，以報佛恩。
Dhammacakkappavaḍḍana Sutta (all) in original Pali with translations 中英對照轉法輪經
Evaṃ me sutaṃ, Ekaṃ samayaṃ Bhagavā Bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho
Bhagavā pañcavaggiye bhikkhū āmantesi
I (Ānanda Bhikkhu) have heard that once the Buddha was at the Isipatana Deer Park near the City of Benares, and gave a sermon to a group of five ascetics.
如是我聞：一時，世尊住波羅奈城鹿野苑。時，世尊告五比丘言：
Dveme, bhikkhave, antā pabbajitena na sevitabbā
There are two extreme paths that those seeking Enlightenment should stay away from.
“比丘出家者，世有二邊不得親近。
Yo cāyaṃ kāmesu kāmasukhallikānuyogo Hīno gammo pothujjaniko anariyo anatthasañhito,
One is the path of indulgence in material-based, sensual pleasure. Such engagement fuels worldly desires, induces attachment, and pollutes the mind. It is harmful, useless, and thus not the way of the Enlightened.
一者貪著凡夫下劣俗法及耽樂淫欲。
Yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasañhito.
Another is the path of self-mortification. Such is afflicting pain upon oneself. It is harmful and useless for defeating the enemies within (“Kilesa” or defilements).
二者自苦己身造諸過失，非賢聖求法。 ”
The Middle Way 中道
Ete te, bhikkhave, ubho ante anupagamma Majjhimā paṭipadā tathāgatena abhisambuddhā Cakkhukaraṇī ñāṇakaraṇī Upasamāya abhiññāya sambodhāya nibbānāya saṃvattati
Steer clear of these two paths. Instead, follow the Middle Way in which the Buddha discovered through Enlightened wisdom for it leads to victory over the devils within, the end of ignorance, and complete freedom from suffering.
“比丘們，捨此二邊，便得中道。生眼智明覺。成等正覺，寂靜涅槃。
Katamā ca sā, bhikkhave, majjhimā paṭipadā Tathāgatena abhisambuddhā Cakkhukaraṇī ñāṇakaraṇī Upasamāya abhiññāya sambodhāya nibbānāya saṃvattati
What then is the Middle Way that the Buddha discovered? It is the path that activates inner vision, leading to Enlightened wisdom, total awakening, and triumph over Kilesa the inner foes.
何為中道。生眼智明覺。成等正覺，寂靜涅槃。
The Noble Eightfold Path 八正道
Ayameva ariyo aṭṭhaṅgiko maggo, Seyyathidaṃsammādiṭṭhi Sammāsaṅkappo Sammāvācā Sammākammanto Sammāājīvo Sammāvāyāmo Sammāsati Sammāsamādhi.
The Middle Way involves practicing the Noble Eightfold Path, which comprises having the right views, right thoughts, right speeches, right actions, right livelihoods, right efforts, right mindfulness, and right concentration.
所謂八正道：正見、正思、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.
Such is the Middle Way in which the Buddha discovered through Enlightened wisdom. It activates inner vision, leading to the supreme knowledge for complete Enlightenment.
是为中道。生眼智明觉。成等正觉，寂静涅槃。
The Four Noble Truths 四聖諦
Dukkha (Suffering) 苦聖諦
Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ
O monks, these are common miseries of human beings.
復有四聖諦。比丘們，何為苦聖諦。
Jātipi dukkhā , Jarāpi dukkhā , Maraṇampi dukkhaṃ ,
Birth is a misery. Aging is a misery. Dying is a misery.
生苦、老苦、死苦
Sokaparideva dukkha domanassupāyāsāpi dukkhā,
Sorrow, disappointment, unease and frustration are all miseries.
憂、悲、惱苦，
Appiyehi sampayogo dukkho, Piyehi vippayogo dukkho, Yampicchaṃ na labhati tampi dukkhaṃ
Facing what displeases one is a misery. Separating from what pleases one is a misery. Not getting what one wants is a misery.
怨憎會苦、愛別離苦、求不得苦，
Saṃkhittena pañcupādānakkhandhā dukkhā.
In short, people cause themselves miseries by being attached to other people and possessions and by clinging to memories, thoughts, feelings, and experiences that enter their six senses.
以要言之，五取蘊苦。是為苦聖諦。
Dukkha Samudaya (Origin of Suffering) 苦集聖諦
Idaṃ kho pana, bhikkhave, dukkhasamudayo ariyasaccaṃ
These, monks, are the causes of miseries.
比丘們，何為苦集聖諦。
Yāyaṃ taṇhā Ponobbhavikā Nandirāgasahagatā Tatratatrābhinandinī, Seyyathidaṃ, Kāmataṇhā, Bhavataṇhā, Vibhavataṇhā.
Worldly desires lead to rebirth whether it is a desire for sensual pleasure, a desire to have or not to have certain people, animals, things and experiences, or a desire to be or not to be something.
所謂有愛及俱生煩惱處處樂著，是為苦集聖諦。
Dukkha Nirodha (Cessation of Suffering) 苦滅聖諦
Idaṃ kho pana, bhikkhave, dukkhanirodho ariyasaccaṃ
Monks, here is the cure for miseries.
比丘們，何為苦滅聖諦。
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
Kill worldly desires until there is none left. Give up those desires. Let go of those desires. Disengage one’s mind from those desires.
所謂愛斷無餘滅盡泥洹，是苦滅聖諦。
Dukkha Nirodha Gāminī Patipadā (Magga; The Path towards the End of Suffering) 苦滅道聖諦
Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ
Monks, such is how people can end their miseries.
比丘們，何為苦滅道聖諦。
Ayameva ariyo aṭṭhaṅgiko maggo, Seyyathidaṃ Sammādiṭṭhi Sammāsaṅkappo Sammāvācā Sammākammanto Sammāājīvo Sammāvāyāmo Sammāsati Sammāsamādhi
The Noble Eightfold Path, the means to rooting out Kilesa, comprises having the right views, right thoughts, right speeches, right actions, right livelihoods, right efforts, right mindfulness, and right concentration.
所謂八正道：正見、正思、正語、正業、正命、正精進、正念、正定。是苦滅道聖諦。
Three Phrases and 12 Aspects of Achieving Full Enlightenment 覺悟之三智十二法
1. Saccañāṅa (knowledge of the Truth of Dukkha) 諦智
Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. That was how I discovered the Noble Truth of Suffering. I have never heard about this from anyone before.
比丘們，此苦聖諦，我未曾聞，如理作意精勤力故，生眼智明覺。
2. Kiccañāṅa (knowledge of applying the Truth of Dukkha) 作智
Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. The Noble of Truth of Suffering is something that we all should know. I have never heard about this from anyone before.
比丘們，此苦聖諦，我未曾知，今當應知，如理作意精勤力故，生眼智明覺。
3. Katañāṅa (knowledge that one has full awareness of Dukkha) 證智
Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. Now I have complete knowledge of what suffering is. I have never heard anybody say such a thing before.
比丘們，此苦聖諦，我已遍知，更不復知。先未曾聞。由如理作意精進力故，生眼智明覺。
4. Saccañāṅa (knowledge of the Truth of Samudaya) 諦智
Idaṃ dukkhasamudayo ariyasaccan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. That was how I discovered the Noble Truth about the Origin of Suffering. I have never heard about this from anyone before.
比丘們，此苦集聖諦，我未曾聞，如理作意精勤力故，生眼智明覺。
5. Kiccañāṅa (knowledge of applying the Truth of Samudaya) 作智
Taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahātabban’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. We all should relinquish all that causes suffering. I have never heard about this from anyone before.
比丘們，此苦集聖諦，我未曾斷，今當應斷，如理作意精勤力故，生眼智明覺。
6. Katañāṅa (knowledge that one has brought Samudaya to the irreversible end) 證智
Taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahīnan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. Now I have completely relinquished those causes. I have never heard anybody say such a thing before.
比丘們，此苦集聖諦，我已永斷，更不復斷。先未曾聞。如理作意精進力故，生眼智明覺。
7. Saccañāṅa (knowledge of the Truth of Nirodha) 諦智
Idaṃ dukkhanirodho ariyasaccan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. That was how I discovered the Noble Truth about the Cessation of Suffering. I have never heard about this from anyone before.
比丘們，此苦滅聖諦，我未曾聞，如理作意精勤力故，生眼智明覺。
8. Kiccañāṅa (knowledge of applying the Truth of Nirodha) 作智
Taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikātabban’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. We all should strive for the cessation of suffering. I have never heard about this from anyone before.
比丘們，此苦滅聖諦，我未曾證，今當應證，如理作意精勤力故，生眼智明覺。
9. Katañāṅa (knowledge that one has completely applied the Truth of Nirodha) 證智
Taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikatan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. Now I have achieved complete cessation of suffering. I have never heard anybody say such a thing before.
比丘們，此苦滅聖諦，我已作證，更不復證。先未所聞。如理作意精進力故，生眼智明覺。
10. Saccañāṅa (knowledge of the Truth of Magga) 諦智
Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose.
Illumination arose within me. That was how I discovered the Noble Truth about the way to end suffering completely (the Noble Eightfold Path). I have never heard about this from anyone before.
比丘們，此苦滅道聖諦，我未曾聞，如理作意精勤力故，生眼智明覺。
11. Kiccañāṅa (knowledge of applying the Truth of Magga) 作智
Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. We all should follow the Noble Truth about the way to end suffering completely (the Noble Eightfold Path). I have never heard about this from anyone before.
比丘們，此苦滅道聖諦，我未曾修，今當應修，如理作意精勤力故，生眼智明覺。
12. Katañāṅa (knowledge that one has achieved Enlightenment) 證智
Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
O monks, inner vision arose. Insight arose. Wisdom arose. Supreme knowledge arose. Illumination arose within me. Now I have completely followed through the middle Way. I have never heard anybody say such a thing before.
比丘們，此苦滅道聖諦，我已修習，更不復修。先未曾聞。如理作意精勤力故，生眼智明覺。
Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu Evantiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, Neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘Anuttaraṃ sammāsambodhiṃ abhisambuddho paccaññāsiṃ.
O monks, unless and until I have achieved complete knowledge and vision of the Four Noble Truths as they are in their three phrases and twelve aspects (Saccañāṅa, Kiccañāṅa, Katañāṅa), I shall never say that I have achieved full Enlightenment that no human beings, Mara, Brahmaloka deities and other celestial beings have ever attained before.
比丘們，我先未得此四聖諦三轉十二行，未生淨眼智明覺。未能超越諸梵天、摩羅、沙門、婆羅門，世間人。未證解脫。未離顛倒。未證無上智。
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu Evantiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, Athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake Sassamaṇabrāhmaṇiyā pajāya sadevamanussāya Anuttaraṃ sammāsambodhiṃ abhisambuddho paccaññāsiṃ.
O monks, since I have already achieved complete knowledge and vision of the Four Noble Truths as they are in their three phrases and twelve aspects (Saccañāṅa, Kiccañāṅa, Katañāṅa), I can rightfully declare that I have achieved full Enlightenment that no human beings, Mara, Brahmaloka deities and other celestial beings have ever attained before.
比丘們，我自修習此四聖諦三轉十二行。即生淨眼智明覺。爾時，能超越諸梵天、摩羅、沙門、婆羅門，世間人。證得解脫。出離顛倒。證得無上智。
Ñāṇañca pana me dassanaṃ udapādi
Akuppā me vimutti, Ayamantimā jāti, Natthidāni punabbhavo ti.
Supreme knowledge and inner vision arose within me. My victory over Kilesa the inner enemies is for good. This current lifetime is my last. I am no longer subject to rebirth.
今我智見已生：“我已證之解脫不動搖。我生已盡，不受後有。”
Idamavoca Bhagavā, Attamanā pañcavaggiyā bhikkhū Bhagavato bhāsitaṃ abhinanduṃ
All the five ascetics were delighted and enthralled by the Buddha’s words of wisdom.
此為世尊所說。五比丘聞世尊所言，心生法喜。
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne Āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi
Yaṃ kiñci samudayadhammaṃ, sabban taṃ nirodhadhammanti.
After the Buddha said “Whatever is subject to origination is also subject to cessation,” ascetic Kondhañña was able to see the truth of this statement and achieved the first level of Enlightenment (Sotāpanna).
爾時，世尊說此法時。具壽阿若喬陳如，諸塵垢盡，得法眼生。 “此生故彼生，此滅故彼滅。”
Pavattite ca Bhagavatā dhammacakke Bhummā devā saddamanussāvesuṃ
Now that the wheel of the Dhamma started rolling, earth-dwelling deities cried out in glee.
爾時，地神聞世尊所說，同發聲言，輾轉相告：
Etaṃ Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
They were joyfully talking about the Buddha having proclaimed his Dhamma for the first time at the Isipatana Deer Park near the City of Benares. Except for the Buddha, no human being or celestial being could have given the sermon that got the wheel of Dhamma rolling.
“仁者當知，世尊於波羅奈城鹿野苑，三轉十二行無上法輪，非諸梵天、摩羅、沙門、婆羅門，世間人所能轉。”
Bhummānaṃ devānaṃ saddaṃ sutvā Cātummahārājikā devā saddamanussāvesuṃ
Upon hearing the sound of happy cheers from the earth-dwelling deities, the deities in Cātummahārājikā (first level of Heaven) also cried out in glee.
聞地神呼聲，四天王天亦同發聲言，輾轉相告。
Cātummahārājikānaṃ devānaṃ saddaṃ sutvā, Tāvatiṃsā devā saddamanussāvesuṃ
Upon hearing the sound of happy cheers from the Cātummahārājikā deities, the deities in Tāvatimsā (second level of Heaven) also cried out in glee.
聞四天王天呼聲，忉利天（三十三天）亦同發聲言，輾轉相告。
Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā, Yāmā devā saddamanussāvesuṃ
Upon hearing the sound of happy cheers from the Tāvatimsā deities, the deities in Yāmā (third level of Heaven) also cried out in glee.
聞忉利天（三十三天）呼聲，耶摩天亦同發聲言，輾轉相告。
Yāmānaṃ devānaṃ saddaṃ sutvā, Tusitā devā saddamanussāvesuṃ
Upon hearing the sound of happy cheers from the Yāmā deities, the deities in Tusitā (fourth level of Heaven) also cried out in glee.
聞耶摩天呼聲，兜率天亦同發聲言，輾轉相告。
Tusitānaṃ devānaṃ saddaṃ sutvā, Nimmānaratī devā saddamanussāvesuṃ
Upon hearing the sound of happy cheers from the Tusitā deities, the deities in Nimmānaratī (fifth level of Heaven) also cried out in glee.
聞兜率天呼聲，化樂天亦同發聲言，輾轉相告。
Nimmānaratīnaṃ devānaṃ saddaṃ sutvā, Paranimmitavasavattī devā saddamanussāvesuṃ
Upon hearing the sound of happy cheers from the Nimmānaratī deities, the deities in Paranimmitavasavattī (sixth level of Heaven) also cried out in glee.
聞化樂天呼聲，他化自在天亦同發聲言，輾轉相告。
Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā, Brahmakāyikā devā saddamanussāvesuṃ
Upon hearing the sound of happy cheers from the Paranimmitavasavattī deities, the deities in Brahmaloka reacted in immense joy.
聞他化自在天呼聲，諸梵天亦同發聲言，輾轉相告：
Etaṃ Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
The Brahmaloka deities were talking about the Buddha having proclaimed his Dhamma for the first time at the Isipatana Deer Park near the City of Benares. Except for the Buddha, no human being or celestial being could have given the sermon that got the wheel of Dhamma rolling.
“仁者當知，世尊於波羅奈城鹿野苑，三轉十二行無上法輪，非諸梵天、摩羅、沙門、婆羅門，世間人所能轉。”
Itiha tena khaṇena tena muhuttena Yāva brahmalokā saddo abbhuggacchi.
For a moment, the happy cheers were heard through Brahmaloka.
爾時，一念傾須臾間，輾轉相告呼聲響徹梵天。
Ayañca dasasahassilokadhātu Saṅkampi sampakampi sampavedhi,
Even 10,000 galaxies trembled in acknowledgement.
十千宇宙顫抖、搖晃、震動，
Appamāṇo ca oḷāro obhāso loke pāturahosi Atikkammeva devānaṃ devānubhāvaṃ.
Light of unparalleled brightness enveloped the entire world, outshining the aura of all deities.
一道無量光現諸宇宙間，勝過天神之威德光。
Atha kho Bhagavā udānaṃ udānesi “Aññāsi vata, bho, Koṇḍañño, Aññāsi vata, bho, Koṇḍaññoti!
The Buddha then said “Kondhañña is now a Knower. Kondhañña is now a Knower.”
爾時，世尊宏聲宣告：“喬陳如悟了！喬陳如悟了！”
Iti hidaṃ āyasmato Koṇḍaññassa ‘Aññākoṇḍañño’ tveva nāmaṃ ahosīti.
Hence, ascetic Kondhañña was given the name Aññā Kondhañña Bhikkhu or Kondañña the Knower.
故尊者喬陳如得名 “阿若喬陳如”（覺悟的喬陳如）。
