Single Blog Title

This is a single blog caption
4
Jul

如何让自己活得安乐自在、无烦恼?

         常有人抱怨,每天都太忙了,没有时间,连睡觉的时间都没有。感觉整个人生太累,太多束缚,太多烦恼。甚至有时候很压抑,烦躁不安,闷在心中就像有一颗定时炸弹一样,找不到释放的方法?

        如何让自己活得安乐自在、无烦恼?这是很多人想得到,却很难寻得!

         因此,在这给大家介绍一个最简单、容易和见效的方法,那就是诵念《转法轮经》,这是伟大的导师佛陀开示的第一部经典,被誉为全部的佛法,以最原始的巴利语诵念,意念佛恩,提醒众生精进修习,解脱自我。

         当我们诵念时,心会很自然静下来,会感觉身体也轻松很多。可以选择任何时间诵念,可以打开音频,在起床后;厨房煮饭时;清洁房间时;洗衣晾晒时;上下班坐车时等等。

        久而久之,我们会发现自己的改变。原来那些压抑和烦恼都没有了,生活过得很自在。

         让我们从现在开始,每天至少一遍《转法轮经》,真正的从内在改善自己。找到属于自己真的安乐自在!

      在泰国,特别是雨季安居3个月时,僧团和在家居士会更精进每天诵念《转法轮经》,以及修习静心,找到属于自己的安乐自在,远离所有的烦恼。

      诵念1遍《转法轮经》,事事顺意!

      诵念2遍《转法轮经》,好事连连!

      诵念3遍《转法轮经》,圆满幸福!

      诵念越多,心越安乐自在,无烦恼!

      当诵念完,收获的不仅有内在财富,以及外在财富,还可将每天诵念《转法轮经》的遍数发到总部,聚集全球正能量,为世界祈福!让我们生命更加吉祥光亮!

如何发诵经数:

方法1:打开链接直接登录发送:

http://h5.ebdan.net/ls/W2bf4A9P

方法2:用微信扫描下方图中的二维码

下载“转法轮经”的APP程式

iOS: https://appsto.re/us/ueshjb.i

Android: https://play.google.com/store/apps/detailsid=ibs.ctdm.dhammachak2

Dhammacakkappavaḍḍana Sutta (all)

in original Pali with translations

中英对照转法轮经

Evaṃ me sutaṃ, Ekaṃ samayaṃ Bhagavā Bārāṇasiyaṃ viharati isipatane migadāye. Tatra khoBhagavā pañcavaggiye bhikkhūāmantesi

I (Ānanda Bhikkhu) have heardthat once the Buddha was at the Isipatana Deer Park near the City of Benares,and gave a sermon to a group of five ascetics.

如是我闻:一时,世尊住波罗奈城鹿野苑。尔时,世尊告五比丘言:

Dveme, bhikkhave, antā pabbajitena na sevitabbā

There are two extreme paths that those seekingEnlightenment should stay away from.

“比丘出家者,世有二边不得亲近。

Yo cāyaṃ kāmesu kāmasukhallikānuyogo Hīno gammo pothujjaniko anariyo anatthasañhito,

One is the path of indulgence in material-based, sensualpleasure. Such engagement fuels worldly desires, induces attachment, andpollutes the mind. It is harmful, useless, and thus not the way of theEnlightened.

一者贪着凡夫下劣俗法及耽乐淫欲。

Yo cāyaṃ attakilamathānuyogo dukkho anariyoanatthasañhito.

Another is the path of self-mortification. Such isafflicting pain upon oneself. It is harmful and useless for defeating theenemies within (“Kilesa” or defilements).

二者自苦己身造诸过失,非贤圣求法。”

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 MiddleWay in which the Buddha discovered through Enlightened wisdom for it leads tovictory over the devils within, the end of ignorance, and complete freedom fromsuffering.

“比丘们,舍此二边,便得中道。生眼智明觉。成等正觉,寂静涅盘。

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? Itis the path that activates inner vision, leading to Enlightened wisdom, totalawakening, and triumph over Kilesa the inner foes.

何为中道。生眼智明觉。成等正觉,寂静涅盘。

The Noble EightfoldPath八正道

Ayameva ariyo aṭṭhaṅgiko maggo, Seyyathidaṃsammādiṭṭhi Sammāsaṅkappo Sammāvācā Sammākammanto Sammāājīvo Sammāvāyāmo Sammāsati Sammāsamādhi.

The Middle Way involves practicing the Noble EightfoldPath, which comprises having the right views, right thoughts, right speeches,right actions, right livelihoods, right efforts, right mindfulness, and rightconcentration.

所谓八正道:正见、正思、正语、正业、正命、正精进、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 discoveredthrough Enlightened wisdom. It activates inner vision, leading to the supremeknowledge for complete Enlightenment.

是为中道。生眼智明觉。成等正觉,寂静涅盘。

The Four NobleTruths 四圣谛

Dukkha (Suffering) 苦圣谛

Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ

O monks, these are common miseries of human beings.

复有四圣谛。比丘们,何为苦圣谛。

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 domanassupāyāsāpidukkhā,

Sorrow, disappointment, unease and frustration are allmiseries.

忧、悲、恼苦,

Appiyehi sampayogo dukkho, Piyehi vippayogo dukkho,Yampicchaṃ na labhati tampi dukkhaṃ

Facing what displeases one is a misery. Separating fromwhat pleases one is a misery. Not getting what one wants is a misery.

怨憎会苦、爱别离苦、求不得苦,

Saṃkhittena pañcupādānakkhandhā dukkhā.

In short, people cause themselves miseries by beingattached to other people and possessions and by clinging to memories, thoughts,feelings, and experiences that enter their six senses.

以要言之,五取蕴苦。是为苦圣谛。

Dukkha Samudaya 苦集圣谛

Idaṃ kho pana, bhikkhave, dukkhasamudayo ariyasaccaṃ

These, monks, are the causes of miseries.

比丘们,何为苦集圣谛。

Yāyaṃ taṇhā Ponobbhavikā NandirāgasahagatāTatratatrābhinandinī,Seyyathidaṃ, Kāmataṇhā, Bhavataṇhā, Vibhavataṇhā.

Worldly desires lead to rebirth whether it is a desire forsensual 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.

所谓有爱及俱生烦恼处处乐着,是为苦集圣谛。

Dukkha Nirodha 苦灭圣谛

 (Cessation ofSuffering)

Idaṃ kho pana, bhikkhave, dukkhanirodho ariyasaccaṃ

Monks, here is the cure for miseries.

比丘们,何为苦灭圣谛。

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Kill worldly desires until there is none left. Give upthose desires. Let go of those desires. Disengage one’s mind from those desires.

所谓爱断无余灭尽泥洹,是苦灭圣谛。

Dukkha Nirodha Gāminī Patipadā 苦灭道圣谛

(Magga; The Pathtowards the End of Suffering)

Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ

Monks, such is how people can end their miseries.

比丘们,何为苦灭道圣谛。

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, rightactions, right livelihoods, right efforts, right mindfulness,

and right concentration.

所谓八正道:正见、正思、正语、正业、正命、正精进、正念、正定。是苦灭道圣谛。

Three Phrases and 12Aspects  of Achieving Full Enlightenment

觉悟之三智十二法

1. Saccañāṅa 谛智

(knowledge of the Truth of Dukkha)

Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, Pubbeananussutesu 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 Idiscovered the Noble Truth of Suffering. I have never heard about this fromanyone before.

比丘们,此苦圣谛,我未曾闻,如理作意精勤力故,生眼智明觉。

2. Kiccañāṅa 作智

(knowledge of applying the Truth of Dukkha)

Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave, Pubbeananussutesu 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 ofSuffering is something that we all should know. I have never heard about thisfrom anyone before.

比丘们,此苦圣谛,我未曾知,今当应知,如理作意精勤力故,生眼智明觉。

3. Katañāṅa 证智

(knowledge that one has full awareness of Dukkha)

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 completeknowledge of what suffering is. I have never heard anybody say such a thingbefore.

比丘们,此苦圣谛,我已遍知,更不复知。先未曾闻。由如理作意精进力故,生眼智明觉。

4. Saccañāṅa 谛智

(knowledge of the Truth of Samudaya)

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 discoveredthe Noble Truth about the Origin of Suffering. I have never heard about thisfrom anyone before.

比丘们,此苦集圣谛,我未曾闻,如理作意精勤力故,生眼智明觉。

5. Kiccañāṅa 作智

(knowledge of applying the Truth of Samudaya)

Taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahātabban’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃudapādi, 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 allthat causes suffering. I have never heard about this from anyone before.

比丘们,此苦集圣谛,我未曾断,今当应断,如理作意精勤力故,生眼智明觉。

6. Katañāṅa (knowledge that one has brought

证智 Samudaya to the irreversible end)

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 completelyrelinquished those causes. I have never heard anybody say such a thing before.

比丘们,此苦集圣谛,我已永断,更不复断。先未曾闻。如理作意精进力故,生眼智明觉。

7. Saccañāṅa 谛智

(knowledge of the Truth of Nirodha)

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 discoveredthe Noble Truth about the Cessation of Suffering. I have never heard about thisfrom anyone before.

比丘们,此苦灭圣谛,我未曾闻,如理作意精勤力故,生眼智明觉。

8. Kiccañāṅa 作智

(knowledge of applying the Truth of Nirodha)

Taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikātabban’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃudapādi, 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 forthe cessation of suffering. I have never heard about this from anyone before.

比丘们,此苦灭圣谛,我未曾证,今当应证,如理作意精勤力故,生眼智明觉。

9. Katañāṅa (knowledge that one has completely

证智 applied the Truth of Nirodha)

Taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikatan’ti me, bhikkhave, Pubbeananussutesu 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 achievedcomplete cessation of suffering. I have never heard anybody say such a thingbefore.

比丘们,此苦灭圣谛,我已作证,更不复证。先未所闻。如理作意精进力故,生眼智明觉。

10. Saccañāṅa 谛智

(knowledge of the Truth of Magga)

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 discoveredthe Noble Truth about the way to end suffering completely (the Noble EightfoldPath). I have never heard about this from anyone before.

比丘们,此苦灭道圣谛,我未曾闻,如理作意精勤力故,生眼智明觉。

11. Kiccañāṅa 作智

(knowledge of applying the Truth of Magga)

Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃbhāvetabban’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃudapādi, 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 theNoble Truth about the way to end suffering completely (the Noble EightfoldPath). I have never heard about this from anyone before.

比丘们,此苦灭道圣谛,我未曾修,今当应修,如理作意精勤力故,生眼智明觉。

12. Katañāṅa 证智

(knowledge that one has achieved Enlightenment)

Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti me, bhikkhave, Pubbe ananussutesu dhammesu Cakkhuṃ udapādi, ñāṇaṃudapādi, 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 completelyfollowed through the middle Way. I have never heard anybody say such a thingbefore.

比丘们,此苦灭道圣谛,我已修习,更不复修。先未曾闻。如理作意精勤力故,生眼智明觉。

Yāvakīvañca me, bhikkhave, imesu catūsuariyasaccesu Evantiparivaṭṭaṃdvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ nasuvisuddhaṃ ahosi, Neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘Anuttaraṃsammāsambodhiṃ abhisambuddho paccaññāsiṃ.

O monks, unless and until I have achieved completeknowledge and vision of the Four Noble Truths as they are in their threephrases and twelve aspects (Saccañāṅa, Kiccañāṅa, Katañāṅa), I shall never say that I have achievedfull Enlightenment that no human beings, Mara, Brahmaloka deities and othercelestial beings have ever attained before.

比丘们,我先未得此四圣谛三转十二行,未生净眼智明觉。未能超越诸梵天、摩罗、沙门、婆罗门,世间人。未证解脱。未离颠倒。未证无上智。

Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu Evantiparivaṭṭaṃdvādasākāraṃ 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 knowledgeand vision of the Four Noble Truths as they are in their three phrases andtwelve aspects (Saccañāṅa, Kiccañāṅa, Katañāṅa), I can rightfully declare that I haveachieved full Enlightenment that no human beings, Mara, Brahmaloka deities andother celestial beings have ever attained before.

比丘们,我自修习此四圣谛三转十二行。即生净眼智明觉。尔时,能超越诸梵天、摩罗、沙门、婆罗门,世间人。证得解脱。出离颠倒。证得无上智。

Ñāṇañca pana me dassanaṃ udapādi

Akuppā me vimutti, Ayamantimā jāti, Natthidānipunabbhavo ti.

Supreme knowledge and inner vision arose within me. Myvictory over Kilesa the inner enemies is for good. This current lifetime is mylast. I am no longer subject to rebirth.

今我智见已生:“我已证之解脱不动摇。我生已尽,不受后有。”

Idamavoca Bhagavā, Attamanā pañcavaggiyā bhikkhū Bhagavato bhāsitaṃabhinanduṃ

All the five ascetics were delighted and enthralled by theBuddha’s words of wisdom.

此为世尊所说。五比丘闻世尊所言,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 andachieved the first level of Enlightenment (Sotāpanna).

尔时,世尊说此法时。具寿阿若乔陈如,诸尘垢尽,得法眼生。“此生故彼生,此灭故彼灭。”

Pavattite ca Bhagavatā dhammacakke Bhummā devā saddamanussāvesuṃ

Now that the wheel of the Dhamma started rolling,earth-dwelling deities cried out in glee.

尔时,地神闻世尊所说,同发声言,辗转相告:

.

Etaṃ Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃpavattitaṃ Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vālokasminti.

They were joyfully talking about the Buddha havingproclaimed his Dhamma for the first time at the Isipatana Deer Park near theCity of Benares. Except for the Buddha, no human being or celestial being couldhave given the sermon that got the wheel of Dhamma rolling.

“仁者当知,世尊于波罗奈城鹿野苑,三转十二行无上法轮,非诸梵天、摩罗、沙门、婆罗门,世间人所能转。”

Bhummānaṃ devānaṃ saddaṃ sutvā  Cātummahārājikā devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from theearth-dwelling deities, the deities in Cātummahārājikā (first levelof Heaven) also cried out in glee.

闻地神呼声,四天王天亦同发声言,辗转相告。

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 criedout in glee.

闻四天王天呼声,忉利天(三十三天)亦同发声言,辗转相告。

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.

闻忉利天(三十三天)呼声,耶摩天亦同发声言,辗转相告。

Yāmānaṃ devānaṃ saddaṃ sutvā,

Tusitā devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the Yāmā deities, the deities inTusitā (fourth level of Heaven) also cried out in glee.

闻耶摩天呼声,兜率天亦同发声言,辗转相告。

.

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.

闻兜率天呼声,化乐天亦同发声言,辗转相告。

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā,

Paranimmitavasavattī devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from the Nimmānaratī deities, the deities inParanimmitavasavattī (sixth level of Heaven) also criedout in glee.

闻化乐天呼声,他化自在天亦同发声言,辗转相告

Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā,

Brahmakāyikā devā saddamanussāvesuṃ

Upon hearing the sound of happy cheers from theParanimmitavasavattī deities, the deities inBrahmaloka reacted in immense joy.

闻他化自在天呼声,诸梵天亦同发声言,辗转相告:

Etaṃ Bhagavatā Bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃpavattitaṃ, Appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vālokasminti.

The Brahmaloka deities were talking about the Buddhahaving proclaimed his Dhamma for the first time at the Isipatana Deer Park nearthe City of Benares. Except for the Buddha, no human being or celestial beingcould have given the sermon that got the wheel of Dhamma rolling.

“仁者当知,世尊于波罗奈城鹿野苑,三转十二行无上法轮,非诸梵天、摩罗、沙门、婆罗门,世间人所能转。”

Itiha tena khaṇena tena muhuttena Yāva brahmalokā saddoabbhuggacchi.

For a moment, the happy cheers were heard throughBrahmaloka.

尔时,一念倾须臾间,辗转相告呼声响彻梵天。

Ayañca dasasahassilokadhātu Saṅkampi sampakampi sampavedhi,

Even 10,000 galaxies trembled in acknowledgement.

十千宇宙颤抖、摇晃、震动,

Appamāṇo ca oḷāro obhāso loke pāturahosi Atikkammeva devānaṃdevānubhāvaṃ.

Light of unparalleled brightness enveloped the entireworld, outshining the aura of all deities.

一道无量光现诸宇宙间,胜过天神之威德光。

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.”

尔时,世尊宏声宣告:“乔陈如悟了!乔陈如悟了!”

Iti hidaṃāyasmato Koṇḍaññassa ‘Aññākoṇḍañño’ tveva nāmaṃ ahosīti.

Hence, ascetic Kondhañña was given the name Aññā Kondhañña Bhikkhu or Kondañña the Knower.

故尊者乔陈如得名“阿若乔陈如”(觉悟的乔陈如)。

         恳请大家多多转发和分享,让自己和身边的朋友,都能有机缘听到或诵念,这是无法言喻的功德,功德无量!