《转法轮经》（梵文：DharmacakraPravartana Sūtra；巴利文：Dhammacakkappavattana Sutta），是释迦牟尼佛证悟后开示的第一篇经。
佛陀到鹿野苑向曾跟随他的5位修苦行行者说法，其中有行者当场得开法眼证初果成圣人，而当天请求出家，为佛陀的弟子，可称得上是“三宝圆满之日”。
佛陀说法度众45年，从《转法轮经》开始，而《转法轮经》是诸法之总纲，内容包括中道及四圣谛的三转十二行相。
在开始时佛陀告诉苦行的五比丘舍弃追求欲望享受的乐行和折磨肉体的苦行的两种极端，因这两种极端无益，不能通往正觉。佛陀接着宣说离开两种极端，理智可行的中道修行方法，即八正道。
众生修习中道法，可证悟四圣谛，走向圆满的清静涅槃及彻底解脱。说法完后，五比丘之一的憍陈如首先得清净法眼，佛陀说“憍陈如证悟了”(aññāsi vata bho Koņḍañño)，从此被称为阿若憍陈如。接着是诸天众欢喜赞叹。
大家以巴利语诵念《转法轮经》时，忆念就像回归到佛陀首次说法给5位苦行的行者时，而内心法喜、清净明亮地诵念。当我们诵念，心就被提高升华，与百万尊佛结功德善缘。
（巴利语：（pàli-bhàsà），英文名称（pali）是古代印度一种语言，是佛陀时代摩揭陀国一带的大众语。据说佛陀就是用这种语言说法的，所以弟子们也用这种语言记诵佛陀的经教。）
《转法轮经》中的每一个字都是财富，称为 “圣人财富”，即让人成为圣人之财富。我们应以清净无染及解脱烦恼之心，诵念每一段经文，而且要持之以恒，因为每一个字都是一笔宝贵的财富。
诵念《转法轮经》就如同在温习佛陀的教诲，品尝法味。我们应以清净纯洁之心温习，整个过程法喜充满，最终必然生起大功德与大财富，即圣人之财富。这是胜于人间及天人的财富，称为涅槃财富。
因此，诵念时千万不要漏字，因为每一个字都是历经20阿僧衹又10万大劫，以及加上2500多年才得来。
有缘得见文字可一饱眼福，有幸阅读则心满意足，如果还能背诵下来，则身心皆具无量之功德。该功德将会遍布全身内外，包括粗人身、天人身、色界梵天人身、无色界梵天人身和法身。
可以完整背诵《转法轮经》者，内心必将充满功德，全身上下清净庄严，戒法飘香，满溢财富，称为色身财。
天人遇见人间钻石会无动于衷，却会常伴诵念《转法轮经》者之身旁。因为诵出的每一句经文，价值都胜过钻石，乃无上之珍宝。
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 khoBhagavā 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。爾時，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 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 苦滅聖諦
(Cessation of Suffering)
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 苦滅道聖諦
(Magga; The Path towards the End of Suffering)
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
觉悟之三智十二法
1. Saccañāṅa 諦智
(knowledge of the Truth of Dukkha)
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 作智
(knowledge of applying the Truth of Dukkha)
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 證智
(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 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 諦智
(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 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 作智
(knowledge of applying the Truth of Samudaya)
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
證智 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 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 諦智
(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 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 作智
(knowledge of applying the Truth of Nirodha)
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
證智 applied the Truth of Nirodha)
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 諦智
(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 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 作智
(knowledge of applying the Truth of Magga)
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 證智
(knowledge that one has achieved Enlightenment)
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。
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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）。
