T02n0109_佛說轉法輪經

大正藏第 02 冊 No. 0109 佛說轉法輪經

No. 109 [No. 99(379), No. 110]

佛說轉法輪經

後漢安息三藏安世高譯

聞如是：

一時，佛在波羅㮈國鹿野樹下坐，時有千比丘諸天神，皆大會側塞空中，於是有自然法輪，飛來當佛前轉。佛以手撫輪曰：「止！往者吾從無數劫來，為名色轉受苦無量，今者癡愛之意已止，漏結之情已解，諸根已定生死已斷，不復轉於五道也。」輪即止。

於是，佛告諸比丘：「世間有二事墮邊行，行道弟子舍家者，終身不當與從事。何等二？一爲念在貪慾無清凈志，二為猗著身愛不能精進。是故退邊行，不得值佛道德具人。若此比丘不念貪慾著身愛行，可得受中，如來最正覺得眼得慧，從兩邊度自致泥洹。何謂受中？謂受八直之道，一曰正見，二曰正思，三曰正言，四曰正行，五曰正命，六曰正治，七曰正志，八曰正定。若諸比丘本末聞道，當已知甚苦為真諦，已一心受眼受禪思受慧見，覺所念令意解，當知甚苦習盡為真諦，已受眼觀禪思慧見，覺所念令意解，如是盡真諦。何謂為苦？謂生老苦、病苦，憂、悲、惱苦，怨憎會苦，所愛別苦，求不得苦，要從五陰受盛為苦

現代漢語譯本如是我聞：一時，佛陀在波羅奈國的鹿野樹下打坐，當時有千位比丘和諸天神，都聚集在空中，非常擁擠。這時，有一個自然形成的法輪，飛來在佛陀面前旋轉。佛陀用手撫摸著法輪說：『停！過去我從無數劫以來，爲了名色而輪轉，承受了無量的痛苦。現在，癡愛之心已經停止，煩惱的束縛已經解開，諸根已經安定，生死已經斷絕，不再在五道中輪轉了。』法輪就停止了。於是，佛陀告訴眾比丘：『世間有兩件事是墮入邊見的行為，修行佛道的弟子，捨棄家庭的人，終身不應當從事這些事。哪兩件呢？一是心中想著貪慾，沒有清凈的志向；二是執著于身體的愛戀，不能精進修行。因此，這是退墮邊見的行為，不能遇到佛陀這樣道德圓滿的人。如果這些比丘不貪戀慾望，不執著于身體的愛戀，就可以接受中道，如來最正覺悟，得到智慧的眼睛，從兩邊度過，自己達到涅槃。什麼是中道呢？就是接受八正道，一是正見，二是正思，三是正語，四是正行，五是正命，六是正精進，七是正念，八是正定。如果各位比丘從頭到尾聽聞佛法，應當知道什麼是苦諦，已經一心接受眼觀、禪思、慧見，覺悟所想的，使心意解脫，應當知道什麼是苦集諦，已經接受眼觀、禪思、慧見，覺悟所想的，使心意解脫，這樣就是苦滅諦。什麼是苦呢？就是生苦、老苦、病苦、憂愁、悲傷、煩惱的苦，怨恨的人相聚的苦，所愛的人分離的苦，求而不得的苦，總之，從五陰的盛行而承受的苦。』

English version Thus have I heard: At one time, the Buddha was sitting under a deer park tree in the country of Varanasi. At that time, there were a thousand bhikkhus and various gods, all gathered in the air, very crowded. Then, a naturally formed Dharma wheel flew and rotated in front of the Buddha. The Buddha touched the wheel with his hand and said, 'Stop! In the past, from countless kalpas, I have been revolving for the sake of name and form, enduring immeasurable suffering. Now, the mind of foolish love has ceased, the bonds of affliction have been untied, the roots have been stabilized, birth and death have been cut off, and I will no longer revolve in the five paths.' The wheel then stopped. Then, the Buddha told the bhikkhus, 'There are two things in the world that are falling into extreme views. Disciples who practice the Buddha's path, those who have left their families, should not engage in these things for their entire lives. What are the two? One is to have thoughts of greed and desire, without a pure aspiration; the other is to be attached to the love of the body, unable to practice diligently. Therefore, this is a behavior of falling into extreme views, and one cannot encounter a person of complete virtue like the Buddha. If these bhikkhus do not crave desires and are not attached to the love of the body, they can accept the Middle Way. The Tathagata is most rightly enlightened, obtains the eye of wisdom, crosses from both sides, and reaches Nirvana by oneself. What is the Middle Way? It is to accept the Eightfold Path: first, Right View; second, Right Thought; third, Right Speech; fourth, Right Action; fifth, Right Livelihood; sixth, Right Effort; seventh, Right Mindfulness; and eighth, Right Concentration. If all of you bhikkhus hear the Dharma from beginning to end, you should know what is the truth of suffering, having already wholeheartedly accepted the eye of observation, meditation, and wisdom, awakening what is thought, and liberating the mind. You should know what is the truth of the origin of suffering, having already accepted the eye of observation, meditation, and wisdom, awakening what is thought, and liberating the mind. This is the truth of the cessation of suffering. What is suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of sorrow, grief, and affliction, the suffering of meeting with those who are hated, the suffering of separation from those who are loved, the suffering of not getting what one seeks, and in short, the suffering endured from the flourishing of the five aggregates.'

。何謂苦習？謂從愛故而令復有樂性，不離在在貪喜，欲愛、色愛、不色之愛，是習為苦。何謂苦盡？謂覺從愛復有所樂，淫念不受，不念無餘無淫，舍之無復禪，如是為習盡。何謂苦習盡欲受道？謂受行八直道，正見、正思、正言、正行、正命、正治、正志、正定，是為苦習盡受道真諦也。

「又是，比丘！苦為真諦，苦由習為真諦，苦習盡為真諦，苦習盡欲受道為真諦，若本在昔未聞是法者，當受眼觀禪行受慧見受覺念令意得解。若令在斯未聞是四諦法者，當受道眼、受禪思、受慧覺，令意行解。若諸在彼不得聞是四諦法者，亦當受眼、受禪、受慧、受覺，令意得解，是為四諦三轉合十二事，知而未凈者吾不與也。一切世間諸天人民，若梵、若魔、沙門、梵志，自知證已，受行戒、定、慧、解、度知見成，是為四極。是生后不復有，長離世間無復憂患。」佛說是時，賢者阿若拘鄰等及八千垓天，皆遠塵離垢諸法眼生。其千比丘漏盡意解，皆得阿羅漢，及上諸習法應當盡者一切皆轉。眾祐法輪聲三轉，諸天世間在法地者莫不遍聞，至於第一四天王、忉利天、焰天、兜術天、不驕樂天、化應聲天，至諸梵界須臾遍聞

現代漢語譯本：什麼是苦的習性？指的是因為愛而導致再次產生快樂的本性，不能擺脫對各種事物的貪戀和喜好，包括慾望之愛、對色相的愛、以及對無色相的愛，這種習性就是苦的根源。什麼是苦的止息？指的是覺悟到因為愛而再次產生快樂，不再受淫慾的念頭所困擾，心中不再有剩餘的淫念，捨棄這些念頭后不再執著于禪定，這樣就達到了習性的止息。什麼是導致苦的習性止息的修行之道？指的是修行八正道，即正見、正思、正語、正業、正命、正精進、正念、正定，這就是導致苦的習性止息的修行之道真諦。'此外，比丘們！苦是真諦，苦的產生是真諦，苦的止息是真諦，導致苦的止息的修行之道是真諦。如果過去沒有聽聞過這些佛法的人，應當通過眼觀、禪定修行、智慧觀察、覺悟思考，使內心得到理解。如果有人沒有聽聞過這四諦法，應當通過修道之眼、禪定思考、智慧覺悟，使內心修行得到理解。如果有人沒有機會聽聞這四諦法，也應當通過眼觀、禪定、智慧、覺悟，使內心得到理解。這就是四諦的三轉十二行相，如果知道卻未能清凈，我不會認可。世間一切諸天、人民，無論是梵天、魔王、沙門、婆羅門，自己證悟后，修行戒、定、慧、解脫、度知見成就，這就是四種極致。此生之後不再有輪迴，永遠脫離世間，不再有憂愁和苦難。'佛陀說完這些話時，賢者阿若拘鄰等以及八千垓天人，都遠離了塵垢，生起了諸法之眼。那一千位比丘漏盡意解，都證得了阿羅漢果，以及所有應該斷除的習性都得到了轉變。佛陀的法輪轉動之聲響徹三界，所有在法界中的天人和眾生都聽到了，從第一四天王、忉利天、焰天、兜率天、不驕樂天、化應聲天，直到諸梵天界，都瞬間聽到了。現代漢語譯本：'什麼是苦的習性？就是因為愛而導致再次產生快樂的本性，不能擺脫對各種事物的貪戀和喜好，包括慾望之愛、對色相的愛、以及對無色相的愛，這種習性就是苦的根源。什麼是苦的止息？就是覺悟到因為愛而再次產生快樂，不再受淫慾的念頭所困擾，心中不再有剩餘的淫念，捨棄這些念頭后不再執著于禪定，這樣就達到了習性的止息。什麼是導致苦的習性止息的修行之道？就是修行八正道，即正見、正思、正語、正業、正命、正精進、正念、正定，這就是導致苦的習性止息的修行之道真諦。'此外，比丘們！苦是真諦，苦的產生是真諦，苦的止息是真諦，導致苦的止息的修行之道是真諦。如果過去沒有聽聞過這些佛法的人，應當通過眼觀、禪定修行、智慧觀察、覺悟思考，使內心得到理解。如果有人沒有聽聞過這四諦法，應當通過修道之眼、禪定思考、智慧覺悟，使內心修行得到理解。如果有人沒有機會聽聞這四諦法，也應當通過眼觀、禪定、智慧、覺悟，使內心得到理解。這就是四諦的三轉十二行相，如果知道卻未能清凈，我不會認可。世間一切諸天、人民，無論是梵天、魔王、沙門、婆羅門，自己證悟后，修行戒、定、慧、解脫、度知見成就，這就是四種極致。此生之後不再有輪迴，永遠脫離世間，不再有憂愁和苦難。'佛陀說完這些話時，賢者阿若拘鄰等以及八千垓天人，都遠離了塵垢，生起了諸法之眼。那一千位比丘漏盡意解，都證得了阿羅漢果，以及所有應該斷除的習性都得到了轉變。佛陀的法輪轉動之聲響徹三界，所有在法界中的天人和眾生都聽到了，從第一四天王、忉利天、焰天、兜率天、不驕樂天、化應聲天，直到諸梵天界，都瞬間聽到了。

English version: What is the origin of suffering? It refers to the nature of pleasure that arises again due to attachment, unable to detach from the craving and delight in various things, including the love of desire, the love of form, and the love of formlessness. This habit is the root of suffering. What is the cessation of suffering? It refers to the realization that pleasure arises again due to attachment, no longer troubled by lustful thoughts, with no remaining lustful thoughts in the mind, and after abandoning these thoughts, no longer clinging to meditation. This is how the cessation of habit is achieved. What is the path to the cessation of the origin of suffering? It refers to practicing the Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the true meaning of the path to the cessation of the origin of suffering. 'Furthermore, monks! Suffering is the truth, the origin of suffering is the truth, the cessation of suffering is the truth, and the path to the cessation of suffering is the truth. If those who have not heard these teachings in the past, they should gain understanding through eye observation, meditation practice, wisdom observation, and awakened contemplation. If someone has not heard of these Four Noble Truths, they should gain understanding through the eye of the path, meditative contemplation, and wisdom awakening. If someone does not have the opportunity to hear these Four Noble Truths, they should also gain understanding through eye observation, meditation, wisdom, and awakening. These are the three turns and twelve aspects of the Four Noble Truths. If one knows but has not purified, I will not approve. All the gods and people in the world, whether they are Brahma, Mara, ascetics, or Brahmins, after realizing it themselves, practice precepts, concentration, wisdom, liberation, and the accomplishment of knowledge and vision, these are the four extremes. After this life, there will be no more rebirth, forever detached from the world, with no more worries and suffering.' When the Buddha finished speaking, the venerable Ajñāta Kauṇḍinya and eight thousand trillion gods all became free from defilement and gave rise to the eye of the Dharma. The one thousand monks, having exhausted their outflows and attained liberation, all achieved the state of Arhat, and all the habits that should be eliminated were transformed. The sound of the Buddha's Dharma wheel resounded throughout the three realms, and all the gods and beings in the Dharma realm heard it, from the first four heavenly kings, Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, up to the Brahma realms, all heard it instantly. English version: 'What is the origin of suffering? It is the nature of pleasure that arises again due to attachment, unable to detach from the craving and delight in various things, including the love of desire, the love of form, and the love of formlessness. This habit is the root of suffering. What is the cessation of suffering? It is the realization that pleasure arises again due to attachment, no longer troubled by lustful thoughts, with no remaining lustful thoughts in the mind, and after abandoning these thoughts, no longer clinging to meditation. This is how the cessation of habit is achieved. What is the path to the cessation of the origin of suffering? It is the practice of the Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the true meaning of the path to the cessation of the origin of suffering.' Furthermore, monks! Suffering is the truth, the origin of suffering is the truth, the cessation of suffering is the truth, and the path to the cessation of suffering is the truth. If those who have not heard these teachings in the past, they should gain understanding through eye observation, meditation practice, wisdom observation, and awakened contemplation. If someone has not heard of these Four Noble Truths, they should gain understanding through the eye of the path, meditative contemplation, and wisdom awakening. If someone does not have the opportunity to hear these Four Noble Truths, they should also gain understanding through eye observation, meditation, wisdom, and awakening. These are the three turns and twelve aspects of the Four Noble Truths. If one knows but has not purified, I will not approve. All the gods and people in the world, whether they are Brahma, Mara, ascetics, or Brahmins, after realizing it themselves, practice precepts, concentration, wisdom, liberation, and the accomplishment of knowledge and vision, these are the four extremes. After this life, there will be no more rebirth, forever detached from the world, with no more worries and suffering.' When the Buddha finished speaking, the venerable Ajñāta Kauṇḍinya and eight thousand trillion gods all became free from defilement and gave rise to the eye of the Dharma. The one thousand monks, having exhausted their outflows and attained liberation, all achieved the state of Arhat, and all the habits that should be eliminated were transformed. The sound of the Buddha's Dharma wheel resounded throughout the three realms, and all the gods and beings in the Dharma realm heard it, from the first four heavenly kings, Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmitavasavartin Heaven, up to the Brahma realms, all heard it instantly.

。爾時，佛界三千日月萬二千天地皆大震動，是為佛眾祐，始於波羅㮈以無上法輪轉未轉者，照無數度諸天人從是得道。

佛說是已，皆大歡喜

現代漢語譯本：那時，佛界的三千日月和一萬二千天地都劇烈震動，這是佛陀庇佑眾生的象徵。佛陀在波羅奈開始轉動無上的法輪，那些尚未開悟的眾生因此得到啟示，無數的天人和人類因此得道。佛陀說完這些話后，大家都非常歡喜。

English version: At that time, the three thousand suns and moons and the twelve thousand worlds of the Buddha realm all shook greatly. This was a sign of the Buddha's blessing upon all beings. The Buddha began to turn the unsurpassed Dharma wheel in Varanasi, and those who had not yet been enlightened were thus illuminated, and countless gods and humans attained the Way. After the Buddha spoke these words, everyone was filled with great joy.

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The Buddha's Discourse on the Turning of the Wheel of Dharma