南传度亡偈頌
南传度亡偈頌
南传度亡偈頌
Vandana
Namo Tassa Bhagavato Arahato Sammā sambuddhassa (X3)
Tisarana
Buddham saranam gacchāmi
Dhammam saranam gacchāmi
Sangham saranam gacchāmi
Dutiyampi Buddham saranam gacchāmi
Dutiyampi Dhammam saranam gacchāmi
Dutiyampi Sangham saranam gacchāmi
Tatiyampi Buddham saranam gacchāmi
Tatiyampi Dhammam saranam gacchāmi
Tatiyampi Sangham saranam gacchāmi
我以佛为皈依处,
我以法为皈依处,
我以僧伽为皈依处。
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第二次我以佛为皈依处,
第二次我以法为皈依处,
第二次我以僧伽为皈依处。
第三次我以佛为皈依处,
第三次我以法为皈依处,
第三次我以僧伽为皈依处。
Buddha Vandana
Iti pi so Bhagavā-Araham Sammā-sambuddho.
Vijjā-carana sampanno Sugato Lokavidu Anuttarro
Purisa-damma-sārathi Satthā deva-manussānam
Buddho Bhagavā ti
Recollection of the Buddha 赞颂佛陀
He indeed is the Blessed One: the Holy One, fully enlightened, endowed with
clear vision and virtuous conduct, sublime, the knower of the worlds, the
incomparable leader of men to be tamed, the teacher of gods and men, He is
enlightened and blessed.
至尊的如来,应供、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、
佛、世尊。
Dhamma Vandana
Svākkhāto Bhagavatā Dhammo Sanditthiko Akāliko Ehi-passiko
Opanāyiko Paccattam veditabbo viññuhi ti.
Recollection of the Doctrine 赞颂法
The Dhamma of the Blessed One is perfectly expounded; to be seen here and
now; not delayed in time; inviting one to come and see; onward leading (to
Nibbana); to be realized by the wise, each for himself.
世尊所善妙及详尽解说之法,须经学习和奉行,亲自体会和自见,是可奉行,可得
成果,超越时间与空间;请来亲自查看,向内返照,智者皆能各自证知。
Sangha Vandana
Supati-panno Bhagavato sāvaka sangho, Ujupati-panno
Bhagavato sāvaka sangho.
Ňāya-patipanno Bhagavato sāvaka sangho. Sāmici-patipanno
Bhagavato sāvaka sangho
Yadidam cattãri purisa yugãni attha-purisa-puggalā
Esa Bhagavato sāvaka sangho.
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Āhu-neyyo, pāhu-neyyo, Dakkhi-neyyo, añjalikaraniyo,
anuttaram puññakkhetam lokassā ti
Recollection of the Disciples of the Buddha 赞颂僧伽
The Sangha of the Blessed One has entered on the good path; the Sangha of
the Blessed One has entered on the direct path; the Sangha of the Blessed
One has entered on the correct path, the Sangha of the Blessed One has
entered on the proper path, that is to say; the Four Pairs of Men, the Eight
Types of Persons; the Sangha of the Blessed One is worthy of gifts, worthy of
hospitality, worthy of offerings, and worthy of respect, as the incomparable
field of merits for the world.
僧伽是世尊的追随者,良好地修行佛法。僧伽是世尊的追随者,直接地修行佛法。
僧伽是世尊的追随者,正确地修持佛法以求脱离苦,僧伽是世尊的追随者,适当地
依教奉行,修习清净梵行;他们即是四双八辈行者,那才是世尊的追随者僧伽,
应当虔诚礼敬,应当热忱欢迎,应当布施供养,应当合什敬礼,是世间的无上福田
。
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sankhārā anattā, viññanam anattā; sabbe sankhārā aniccā, sabbe
dhammā anattā ti,
色执取蕴;受执取蕴;想执取蕴;行执取蕴;识执取蕴;
为使追随者肯定通晓这五蕴,世尊住世时,常如是教诲追随者,于追随者间,
世尊常对他们如是教诲,提醒与强调:
色是无常,受是无常,想是无常,行是无常,识是无常,
色是无我,受是无我,想是无我,行是无我,识是无我,
一切因缘法无常,一切法无我。
我们全体,为生老病死、忧悲苦恼失望之所支配困扰着,
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为苦所困,为苦所障,怎么做才能知悉此苦聚之完全止息?
Appakā te manussesu,
Ye janā pāragāmino,
Athā yam itarā pajā,
Tīrameva nudhāvati.
Tatrā bhiratimiccheyya,
Hitva kāme akiñcano,
Pariyodapeyya attānam,
Citta klesehi panditoti.
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当一个人以智慧观照时,
得见“一切行无常”,
那个时候,他将厌倦于自己所沉溺的诸苦,
这就是导向清净之道。
当一个人以智慧观照时,
得见“一切行是苦”,
那个时候,他将厌倦于自己所沉溺的诸苦,
这就是导向清净之道。
当一个人以智慧观照时,
得见“一切法无我”,
那个时候,他将厌倦于自己所沉溺的诸苦,
这就是导向清净之道。
在这些人群中,
能够渡彼岸的人很少,
至于其余的人,
都徘徊于此岸。
那些善于遵照正法,
依教奉行的人,
他们将能到达彼岸,
渡过那难渡的死亡领域。
作为智者,应舍弃黑暗的法,
而开展清净光明的法。
由在家而出家,
喜欢独处于幽僻之地,
应当求的是法乐,
舍弃欲而无所要求,
智者喜欢于清净,
去除自心的污垢。
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(2) Byādhi dhammomhi byadhim anatīto (female: anatīta)
(3) Marana dhammomhi maranam anatīto (female: anatīta)
(4) Sabbehi me piyehi manāpehi nānā bhāvo vinā bhāvo
(5) Kammassakomhi kammadāyādo (female: kammadāyāda),
Kammayoni, kamma bandhu, kamma patisarano (female:
patisaranā), yam kammam karissami kalyanam vā pāpakam vā
tassa dāyādo (female: dāyādā) bhavissami. Evam amhehi
abhinham paccavekkhitabbam
I am subject to aging. Aging is unavoidable.
I am subject to illness. Illness is unavoidable.
I am subject to death. Death is unavoidable.
I will grow different, separate from all that is dear and appealing to me.
I am the owner of my actions, heir to my actions, born of my actions, related
through my actions, and live dependent on my actions.
Whatever I do, for good or for evil, to that I am responsible.
We should often reflect on this.
(1)衰老是自然的法则,我们不能超越衰老,
(2)病苦是自然的法则,我们不能超越病苦,
(3)死亡是自然的法则,我们不能超越死亡,
(4)我们所拥有的一切,不论是喜欢或珍惜的,最后将会与我们背离或分散的。
(5)我们是业的主人,是自己业的继承人,由自己的业而生,是自己业的亲族,依
自己的业的支撑而活,不论我们造何种业,善的或恶的,我们必将去承担,这是肯
定的,我们应当天天如此地思维及反省。([中部 135 经])
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Our life is impermanent, we could not maintain it unchangeable, our death is
indeed unchangeable.
Surely this body cannot be maintained for long, once it is devoid of
consciousness, it is discarded like a piece of useless rotten log.
All formation is impermanent, once it appears, it will disappear, when the
formation is ceased totally, then Nibbana is indeed the supreme bliss.
一切因缘和合法无常,一切因缘和合法是苦,一切法无我。
生命不是永恒的,死亡才是永恒的。
我们将会死,那是肯定的,生命的结局即是死亡。
我们的生命是无常的,不能保持不变的,我们的死亡才是不变的。
实在的啊!这个身体,不能长久维持下去的,一旦没有了识,即被抛弃了,将埋在
泥堆下,就像朽木一般,没有任何的用处了。
一切因缘和合法无常,生起了必将灭去,有了也会消失的。当一切的“行”完全止
息,寂灭才是最快乐的。
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此四护卫禅,随念於佛陀,随念於慈愛,随念於不淨,随念於死亡,行者之护卫,
应常观修之。
(1) 佛陀无有任何污垢,自证无上正等正觉,善巧开导众生觉悟,自悟悟他同证菩
提。
(2) 一切众生,人类、非人、畜生皆要快乐,愿他们都安乐,并得到最大的幸福。
(3) 死屍的各个部位,如头发,体毛等,身内的不净物臭秽无比,不同形状、不同
颜色的物体皆是不淨。
(4) 死亡毁灭生命,凡是生下来的,都必将会死去。生命不是永恒,死亡才是永恒
。
这个身体,从脚跟上,从头顶下,為皮所包,充滿不淨,这身体有:发、毛、爪、
齿、皮、肉、腱、骨、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、大肠、小肠
、胃中物、粪、脑。胆汁、痰、脓、血、汗、脂、泪、膏、唾、涕、关节滑液、尿
。这个身体,从脚跟上,从头顶下,為皮所包,充滿不淨。(长部 2)
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Kāpotakāni atthīni, tāni disvāna kā rati.
Atthīnam nagaram katam, mamsalohitalepanam,
Yattha jarā ca maccū ca, māno makkho ca ohito.
Seeing this beautiful body, a mass of sores, a congeries,
Much considered but miserable, where nothing is stable, nothing persists.
All decrepit is this body, diseases’ nest and frail,
This foul mass is broken up, for life does end in death.
These dove-hued bones scattered in fall,
Like long white gourds, what joy in seeing them?
This city’s made of bones, plastered with flesh and blood,
Within are stored decay and death, besmearing and conceit. (Dhp 147-150)
观此粉饰身,疮肉与骨聚,身病心妄想,无常不久存。
形劳衰老身,病巢易败坏,秽身必腐散,有生终归死。
如彼葫芦瓜,秋至而散弃,骸骨变灰白,观此有何乐?
骨架为城廓,血肉作涂饰,蕴藏老病死,憍慢与虚伪。(南传法句经 147-150 偈)
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Avijjāyatveva asesavirāganirodhā sankhāranirodho
sankhāranirodhā, viññnananirodho, viññananirodhā,
namarūpanirodho, nāmarūpanirodha salāyatananirodho,
salāyatananirodhā phassanirodho, phassanirodhā vedanānirodho,
vedanānirodha tanhānirodho, tanhānirodhā upādānanirodho,
upādānanirodhā bhavanirodho bhavanirodhā jātinirodho,
jātinirodhā jarāmaranam, sokaparidevadukkha
domanassa’upāyāsā nirūjjhanti. Evametassa kevalassa dukkha
kkhadassa nirodho hoti.
Through the extinction of ignorance comes the cessation of formations,
through the extinction of formations comes the cessation of consciousness,
through the extinction of consciousness comes the cessation of name and
form, through the extinction of name and form comes the cessation of the six
sense doors, through the extinction of the six sense doors comes the cessation
of contact, through the extinction of contact comes the cessation of feeling,
through the extinction of feeling comes the cessation of craving, through the
extinction of craving comes the cessation of clinging, through the extinction of
clinging comes the cessation of becoming, through the extinction of becoming
comes the cessation of birth, through the extinction of birth, then aging and
death, sorrow, lamentation, pain, distress, and despair all cease. Such is the
cessation of this entire mass of suffering.
㈠无明灭则行灭、㈡行灭则识灭、㈢识灭则名色灭、㈣名色灭则六入灭、㈤六入灭
则触灭、㈥触灭则受灭、㈦受灭则爱灭、㈧爱灭则取灭、㈨取灭则有灭、㈩有灭则
生灭、(十一)生灭则老、死、愁、悲、苦、忧、恼灭,如是灭了整堆苦。
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condition, Path condition, Association condition, Dissociation condition,
Presence condition, Absence condition, Disappearance condition, Non-
disappearance condition.
㈠因缘、㈡所缘、㈢增上缘、㈣无间缘、㈤相续缘、㈥俱生缘、㈦相互缘、㈧依止
缘、㈨亲依止缘、㈩前生缘、(十一)后生缘、(十二)重复缘、(十三)业缘、(十四)
果报缘、(十五)食缘、(十六)根缘、(十七)禅那缘、(十八)道缘、(十九)相应缘、
(二十)不相应缘、(二十一)有缘、(二十二)无有缘、(二十三)离去缘、(二十四)不
离去缘。
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And in the future birth as beast;
That one who’s known delusion’s end’
I honour him, delusion-free.
贪欲放逸根,贪欲麻烦根,贪欲奴役人,未來生鬼道。究竟知贪欲,崇敬无贪者。
瞋恨动乱根,瞋恨生丑陋,瞋恨生破坏,未來生地狱,究竟知瞋恨,崇敬无瞋者。
愚痴众病根,愚痴起烦恼,愚痴生痴暗,未來生畜牲,究竟知愚痴,崇敬无痴者。
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live happily, free from animosity. May they attain the Serene State, and their
radiant hopes be fulfilled.
愿我所作之功德,现在或是过去者,回向给于诸有情,无量无边无穷尽,
我所敬爱有德者,父亲母亲如斯等,能见或是不见者,中立或是敌对者,
世间一切的众生,三界四生诸有情,五蕴一蕴或四蕴,轮回大小世界中,
在此回向之功德,愿诸有情皆随喜,尚未知此回向者,惟愿天人代传报,
由此随喜所作因,及我回向之功德,愿诸有情常安乐,远离一切仇与怨,
愿诸众生获安乐,一切愿望皆成就。
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Puññam tam anumōditvā, ciram rakkhantu mam param.
Ettāvatā ca amhehi, sambhatam punna sampadam,
Sabbe devā anumodantu, sabba sampatti siddhiyā.
Ettāvatā ca amhehi, sambhatam punna sampadam,
Sabbe bhuta anumodantu, sabba sampatti siddhiyā.
Ettāvatā ca amhehi, sambhatam punna sampadam,
Sabbe satta anumodantu, sabba sampatti siddhiyā.
May mighty deities and nagas, dwelling in space and on the earth,
Rejoice in this merit of ours, and long protect the Buddha’s dispensation.
May mighty deities and nagas, dwelling in space and on the earth,
Rejoice in this merit of ours, and long protect the Teaching of Dhamma.
May mighty deities and nagas, dwelling in space and on the earth,
Rejoice in this merit of ours, and long protect myself and others.
May all devas share this merit, which we have thus acquired,
May it contribute greatly to their happiness.
May all creatures share this merit, which we have thus acquired,
May it contribute greatly to their happiness.
May all beings share this merit, which we have thus acquired,
May it contribute greatly to their happiness.
回向此功德,龙天大力者,愿他们恒护,佛法长住世。
回向此功德,龙天大力者,愿他们恒护,佛法之慧命。
回向此功德,龙天大力者,愿他们恒护,我与诸众生。
愿以此功德,回向于诸天,愿他们获得,盛大之安乐。
愿以此功德,回向于众生,愿他们获得,盛大之安乐。
愿以此功德,回向于有情,愿他们获得,盛大之安乐。
法増比丘
二零零七年五月整理于 Buddhist Society of NT, Darwin, Australia
https://sites.google.com/site/chinesebuddhists/home 中华南传佛友协会
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