邁向聖寂之佛、禪法部落格

             

 

個人感到非常非常的幸運及感恩～～

前些時候在臉書上分享與一位尊者微信互動的截圖，內容主要是尊者開示，尊者建議我要唸《寶經》，保護自己。對話中，我提到很想要練習巴利文《燃燒經》。然後體貼的麗櫻得知我的需求後，就line給我她自己讀誦的錄音給我。

她非常非常的細心，她讀的速度很剛好，而且還分成八小段，很適合讓我練習跟讀。反覆聽了幾次之後，非常法喜，也就這樣練會了。

在她的同意下，這裏分享給大家，讓想學的人可以一起學習。

以下聲音檔及文字檔均由亓麗櫻無償發心提供。

隨喜讚嘆她的發心～～

 

燃燒經 Āditta Sutta  

         阿滴塔 蘇答

 

    The Fire Sermon

 

Evaṁ me sutaṁ: ekaṁ samayaṁ

欸旺   美 蘇當   欸岡   薩馬漾

 

bhagavā gayāyaṁ viharati gayā-sīse

杷格瓦   格亞漾 維*哈拉帝 格亞 西誰

 

saddhiṁ bhikkhu-sahassena.

薩庭       比庫   薩哈誰那

 

Tatra kho bhagavā bhikkhū āmantesi:

答特拉 扣 杷格瓦   比庫    阿曼得*西

 

“sabbaṁ, bhikkhave ādittaṁ. kiñ∙ca

     薩幫     比卡韋    阿地當 金*吒

 

bhikkhave sabbaṁ ādittaṁ?

比卡韋 薩幫 阿地當    

 

Thus I heard: At one time the Blessed One was staying at Gayā-sīsa, together with a thousand monks.

如是我聞：一時，世尊與一千位比丘住在迦耶的象頭山。

 

There the Blessed One addressed the monks: “Monks, all is burning. What, monks, is the all that is burning?

於其處，世尊對比丘們說：「諸比丘，一切在燃燒。諸比丘，什麼是一切在燃燒？

 

Cakkhu bhikkhave, ādittaṁ, rūpā ādittā,

吒庫     比卡韋     阿地當 盧巴 阿地塔

 

cakkhu-viññāṇaṁ ādittaṁ,

吒庫   維釀囊    阿地當

 

cakkhu-samphasso āditto. yam’p’idaṁ

吒庫    桑帕首     阿地多 漾   畢    當

 

cakkhu-samphassa-paccayā uppajjati

吒庫     桑帕薩    巴吒亞 伍巴迦帝

 

vedayitaṁ, sukhaṁ vā dukkhaṁ vā

韋達伊當      蘇慷 瓦  氷慷     瓦

 

adukkham-asukhaṁ vā, tam’pi ādittaṁ.

阿度慷 阿(卡馬)蘇慷 瓦 當畢 阿地當

 

kena ādittaṁ?

給那 阿地當

 

‘Ᾱdittaṁ rāgagginā, dosagginā,

    阿地當 拉格笈*那 兜薩笈那

 

mohagginā, ādittaṁ jātiyā jarā-maraṇena,

摩哈笈那   阿地當 迦帝亞 迦拉 馬拉內那

 

sokehi paridevehi dukkhehi domanassehi

首哈唏* 巴律得韋唏 度客*唏 兜馬那誰唏

 

upāyāsehi ādittan’ti vadāmi.

伍巴亞誰唏 阿地當帝 瓦達密    

 

“The eye is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, Whatever feeling arises dependent on eye-contact — whether pleasant, painful or neither-painful-nor-pleasant — that, too, is burning. Burning with what?

諸比丘，眼在燃燒，色在燃燒，眼識在燃燒，眼觸在燃燒，緣於此眼觸而生之受，無論是樂，或苦，或不苦不樂，其也在燃燒。以何燃燒呢？

 

Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death, sorrow, lamentation, pain, unhappiness, and despair, I say.

我說以貪之火、以瞋之火、以痴之火燃燒，以生、老、死燃燒，以愁、悲、苦、憂、惱燃燒。

 

 

Sotaṁ ādittaṁ, saddā ādittā, sota-viññāṇaṁ ādittaṁ,

首當   阿地當  薩達 阿地塔 首答 維釀囊  阿地當

 

sota-samphasso āditto. yam’p’idaṁ

首答 桑帕首    阿地多 漾   畢    當

 

sota-samphassa-paccayā uppajjati vedayitaṁ,

首答 桑帕瑟    巴吒亞 伍巴迦帝 韋達伊當

 

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦    度慷   瓦 阿度慷阿(卡馬)蘇慷 瓦

 

tam’pi ādittaṁ. kena ādittaṁ?

當    畢 阿地當  給那 阿地當

 

Ᾱdittaṁ rāgagginā, dosagginā,mohagginā,

阿地當  拉格笈那  兜薩笈那 摩哈笈那

 

ādittaṁ jātiyā jarā-maraṇena,

阿地當 迦帝亞 迦拉 馬拉內那

 

sokehi paridevehi dukkhehi

首給唏 巴律得韋唏 度客*唏

 

domanassehi upāyāsehi ādittan’ti vadāmi.

兜馬那誰唏 伍巴亞誰唏 阿地當地 瓦達密    

 

“The ear is burning, sounds are burning, ear-consciousness is burning, ear-contact is burning, and whatever feeling arises with ear-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant — that too is burning. Burning with what?

耳在燃燒，聲在燃燒，耳識在燃燒，耳觸在燃燒，緣於此耳觸而生之受，無論是樂，或苦，或不苦不樂，其也在燃燒。以何燃燒呢？

 

Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

我說以貪之火、以瞋之火、以痴之火燃燒，以生、老、死燃燒，以愁、悲、苦、憂、惱燃燒。

 

Ghānaṁ ādittaṁ, gandhā ādittā, ghāna-viññāṇaṁ ādittaṁ,

喀喃     阿地當   康塔  阿地答 喀那  維*釀囊  阿地當

 

ghāna-samphasso āditto.

喀那  桑帕首     阿地多

 

yam’p’idaṁ ghāna-samphassa-paccayā uppajjati vedayitaṁ,

漾    畢    當    喀那   桑帕瑟   巴吒亞 伍巴迦帝 韋達伊當

 

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦    度慷    瓦 阿度慷阿(卡馬)蘇慷 瓦

 

tam’pi ādittaṁ. kena ādittaṁ?

當    畢 阿地當 給那 阿地當

 

Ᾱdittaṁ rāgagginā, dosagginā,mohagginā,

阿地當   拉格笈那 兜薩笈那 摩哈笈那

 

ādittaṁ jātiyā jarā- maraṇena,

阿地當 迦帝亞 迦拉 馬拉內那

 

sokehi paridevehi dukkhehi

首給唏* 巴律得*韋唏 度客*唏

 

domanassehi upāyāsehi ādittan’ti vadāmi.

兜馬那誰唏 伍巴亞誰唏 阿地担 帝 瓦達密 

   

“The nose is burning, odours are burning, nose-consciousness is burning, nose-contact is burning, and whatever feeling arises with nose-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant — that too is burning. Burning with what?

鼻在燃燒，香在燃燒，鼻識在燃燒，鼻觸在燃燒，緣於此鼻觸而生之受，無論是樂，或苦，或不苦不樂，其也在燃燒。以何燃燒呢？

 

Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

我說以貪之火、以瞋之火、以痴之火燃燒，以生、老、死燃燒，以愁、悲、苦、憂、惱燃燒。

 

Jivhā ādittā, rasā ādittā, jivhā-viññāṇaṁ ādittaṁ,

基烏哈 阿地答 拉薩 阿地塔 基烏哈 維釀囊 阿地當

jivhā-samphasso āditto.

基烏哈 桑帕首  阿地多

yam’p’idaṁ jivhā-samphassa-paccayā uppajjati vedayitaṁ,

漾    畢    當  基烏哈 桑帕瑟   巴吒亞 伍巴迦帝 韋達夷當

sukhaṁ vā, dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦   度慷     瓦    阿度卡  阿蘇慷    瓦

 

tam’pi ādittaṁ. kena ādittaṁ?

當    畢 阿地當  給那 阿地當

 

Ᾱdittaṁ rāgagginā dosagginā,mohagginā,

阿地當 拉格笈*那 兜薩笈那 摩哈笈那

 

ādittaṁ jātiyā jarā-maraṇena,

阿地當 迦帝亞 迦拉 馬拉內那

 

sokehi paridevehi dukkhehi

首哈唏 巴律得韋唏 度客唏

 

domanassehi upāyāsehi ādittan’ti vadāmi.

兜馬那誰唏 伍巴亞誰唏 阿地担帝 瓦達密  

 

“The tongue is burning, tastes are burning, tongue-consciousness is burning, tongue-contact is burning, and whatever feeling arises with tongue-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant — that too is burning. Burning with what?

舌在燃燒，味在燃燒，舌識在燃燒，舌觸在燃燒，緣於此舌觸而生之受，無論是樂，或苦，或不苦不樂，其也在燃燒。以何燃燒呢？

 

Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

我說以貪之火、以瞋之火、以痴之火燃燒，以生、老、死燃燒，以愁、悲、苦、憂、惱燃燒。

 

Kāyo āditto, phoṭṭhabbā ādittā, kāya-viññāṇaṁ ādittaṁ,

嘎優 阿地多 頗他拔   阿地塔 嘎亞 維*釀囊  阿地當

 

kāya-samphasso āditto.

嘎亞 桑帕首     阿地多

 

yam’p’idaṁ kāya-samphassa-paccayā uppajjati vedayitaṁ,

漾    畢    當   嘎亞 桑帕瑟    巴吒亞  伍巴迦帝 韋達伊當

 

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā

蘇慷    瓦   度慷     瓦 阿度慷阿(卡馬)蘇慷 瓦

 

tam’pi ādittaṁ. kena ādittaṁ?

當    畢  阿地當 給那 阿地當

 

Ᾱdittaṁ rāgagginā, dosagginā,mohagginā,

阿地當   拉格笈那 兜薩笈那  摩哈笈那

 

ādittaṁ jātiyā jarā-maraṇena,

阿地當 迦帝亞 迦拉 馬拉內那

 

sokehi paridevehi dukkhehi

首哈唏 巴律得韋唏 度客唏

 

domanassehi upāyāsehi ādittan’ti vadāmi.

兜馬那誰唏 伍巴亞誰唏 阿地担帝 瓦達密

 

“The body is burning, tactile objects are burning, body-consciousness is burning, body-contact is burning, and whatever feeling arises with body-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant — that too is burning. Burning with what?

身在燃燒，觸在燃燒，身識在燃燒，身觸在燃燒，緣於此身觸而生之受，無論是樂，或苦，或不苦不樂，其也在燃燒。以何燃燒呢？

 

Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

我說以貪之火、以瞋之火、以痴之火燃燒，以生、老、死燃燒，以愁、悲、苦、憂、惱燃燒。

 

Mano āditto, dhammā ādittā, mano-viññāṇaṁ ādittaṁ,

馬諾 阿地多 堂馬    阿地塔 馬諾  維釀囊   阿地當

mano-samphasso āditto.

馬諾  桑帕首     阿地多

yam’pi daṁ mano-samphassa-paccayā uppajjati vedayitaṁ,

漾     畢當    馬諾  桑帕瑟    巴吒亞  伍巴迦帝 韋達夷當

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦   度慷    瓦  阿度慷阿(卡馬)蘇慷 瓦

 

tam’pi ādittaṁ. kena ādittaṁ?

當    畢 阿地當  給那 阿地當

 

Ᾱdittaṁ rāgagginā dosagginā,mohagginā,

阿地當  拉格笈*那 兜薩笈那 摩哈笈那

 

ādittaṁ jātiyā jarā-maraṇena,

阿地當 迦帝亞 迦拉 馬拉內那

 

sokehi paridevehi dukkhehi

首哈唏 巴律得韋唏 度客唏

 

domanassehi upāyāsehi ādittan’ti vadāmi.

兜馬那誰唏 伍巴亞誰唏 阿地担帝 瓦達密  

 

“The mind is burning, mental phenomena are burning, mind-consciousness is burning, mind-contact is burning, and whatever feeling arises with mind-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant — that too is burning. Burning with what?

意在燃燒，法在燃燒，意識在燃燒，意觸在燃燒，緣於此意觸而生之受，無論是樂，或苦，或不苦不樂，其也在燃燒。以何燃燒呢？

 

Burning with the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death; with sorrow, lamentation, pain, displeasure, and despair, I say.

我說以貪之火、以瞋之火、以痴之火燃燒，以生、老、死燃燒，以愁、悲、苦、憂、惱燃燒。

 

Evaṁ passaṁ bhikkhave sutavā ariya-sāvako,

欸旺  巴桑     比卡韋   蘇特瓦 阿律亞 薩瓦果

 

cakkhusmim’pi nibbindati,

吒庫思明      畢 尼賓達帝

 

rūpesu’pi nibbindati,

盧悲蘇畢 尼賓達帝

 

cakkhu-viññāṇe’pi nibbindati,

吒庫   維*釀內  畢 尼賓達帝  

 

cakkhu-samphasse’pi nibbindati, yam’pidaṁ

吒庫    桑帕誰      畢 尼賓達帝    漾    畢當

 

cakkhu-samphassa-paccayā uppajjati vedayitaṁ,

吒庫    桑帕瑟     巴吒亞 伍巴迦帝 韋達夷當

 

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦  度慷      瓦 阿度慷阿(卡馬)蘇慷 瓦

 

tasmim’pi nibbindati.

答思明  畢 尼賓達帝

 

“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards the eye, towards forms, towards eye-consciousness, towards eye contact, towards whatever feeling arises with eye-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant;

諸比丘，如此徹見後，多聞聖弟子厭離眼，厭離色，厭離眼識，厭離眼觸，厭離緣於此眼觸而生之受，無論是樂，或苦，或不苦不樂。

 

Sotasmim’pi nibbindati, saddesu’pi

首答思明  畢 尼賓達帝  薩得蘇    畢

nibbindati, sota-viññāṇe’pi nibbindati,

尼賓達帝  首合維釀內   畢 尼賓達帝

sota-samphasse’pi nibbindati,

首答 桑帕誰     畢 尼賓達帝

yam’p’idaṁ sota-samphassa-paccayā uppajjati vedayitaṁ,

漾    畢    當  首答  桑帕瑟   巴吒亞  伍巴迦帝 韋達夷當

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦    度慷   瓦  阿度慷阿(卡馬)蘇慷 瓦

 

tasmim’pi nibbindati.

答思明畢 尼賓達帝  

 

 Experiences revulsion towards the ear, towards sounds, towards ear-consciousness, towards ear contact, towards whatever feeling arises with ear-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant;

他厭離耳，厭離聲，厭離耳識，厭離耳觸，厭離緣於此耳觸而生之受，無論是樂，或苦，或不苦不樂。

 

Ghānasmim’pi nibbindati, gandhesu’pi nibbindati,

崗那思明     畢 尼賓達帝  喀帖蘇     畢 尼賓達帝

ghānaviññāṇe’pi nibbindati,

喀那維釀內    畢 尼賓達帝

ghāna-samphasse’pi nibbindati,

喀那  桑帕誰       畢 尼賓達帝

yam pi daṁ ghān-asamphassa-paccayā uppajjati vedayitaṁ,

漾   畢 當   喀那   桑帕瑟    巴吒亞  伍巴迦帝 韋達夷當

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦    度慷    瓦 阿度慷阿(卡馬)蘇慷 瓦

 

tasmim’pi nibbindati.

答思明  畢 尼賓達帝  

 

 Experiences revulsion towards the nose, towards odours, towards nose-consciousness, towards nose contact, towards whatever feeling arises with nose-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant;

他厭離鼻，厭離香，厭離鼻識，厭離鼻觸，厭離緣於此鼻觸而生之受，無論是樂，或苦，或不苦不樂。

 

Jivhāya’pi nibbindati, rasesu’pi nibbindati,

基烏合亞畢 尼賓達帝 拉誰蘇  畢 尼賓達帝

 

jivhā-viññāṇe’pi nibbindati,

基烏哈 維釀內 畢 尼賓達帝

 

jivhā-samphasse’pi nibbindati,

基烏哈 桑帕誰    畢 尼賓達帝

yam’p’idaṁ jivhā-samphassa-paccayā uppajjati vedayitaṁ,

漾    畢   伊當 基烏哈  桑帕瑟  巴吒亞 伍巴迦帝 韋達夷當

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦    度慷    瓦 阿度慷阿(卡馬)蘇慷 瓦

 

tasmim’pi nibbindati.

答思明  畢 尼賓達帝  

 

 Experiences revulsion towards the tongue, towards tastes, towards tongue-consciousness, towards tongue contact, towards whatever feeling arises with tongue-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant;

他厭離舌，厭離味，厭離舌識，厭離舌觸，厭離緣於此舌觸而生之受，無論是樂，或苦，或不苦不樂。

 

Kāyasmim’pi nibbindati,

嘎亞思明   畢 尼賓達帝

 

phoṭṭhabbesu’pi nibbindati,

頗他悲蘇       畢 尼賓達帝

 

kāya-viññāṇe’pi nibbindati,

嘎亞 維*釀內 畢 尼賓達帝

 

kāya-samphasse’pi nibbindati, yam’p’idaṁ

嘎亞 桑帕誰      畢 尼賓達帝   漾    畢   當

 

kāya-samphassa-paccayā uppajjati vedayitaṁ,

嘎亞  桑帕瑟    巴吒亞 伍巴迦帝 韋達夷當

 

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦    度慷    瓦 阿度慷阿(卡馬)蘇慷 瓦

 

tasmim’pi nibbindati.

答思明  畢 尼賓達帝  

 

 Experiences revulsion towards the body, towards tactile objects, towards body-consciousness, towards body contact, towards whatever feeling arises with body-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant;

他厭離身，厭離觸，厭離身識，厭離身觸，厭離緣於此身觸而生之受，無論是樂，或苦，或不苦不樂。

 

Manasmim’pi nibbindati,

馬那思明畢 尼賓達帝

 

dhammesu’pi nibbindati,

堂美蘇      畢 尼賓達帝

 

mano-viññāṇe’pi nibbindati,

馬諾  維*釀內 畢 尼賓達帝

 

mano-samphasse’pi nibbindati, yam’p’idaṁ

馬諾  桑帕誰      畢 尼賓達帝   漾    畢  依當

 

mano-samphassa-paccayā uppajjati vedayitaṁ,

馬諾   桑帕瑟    巴吒亞 伍巴迦帝 韋達夷當

sukhaṁ vā dukkhaṁ vā adukkham-asukhaṁ vā,

蘇慷    瓦   度慷     瓦 阿度慷阿(卡馬)蘇慷 瓦

tasmim’pi nibbindati.

答思明  畢 尼賓達帝 

 

Experiences revulsion towards the mind, towards mental phenomena, towards mind-consciousness, towards mind contact, towards whatever feeling arises with mind-contact as condition — whether pleasant or painful or neither-painful-nor-pleasant;

他厭離意，厭離法，厭離意識，厭離意觸，厭離緣於此意觸而生之受，無論是樂，或苦，或不苦不樂。

 

Nibbindaṁ virajjati; virāgā vimuccati;

尼賓當    維拉迦帝 維拉格 維木吒帝

 

vimuttasmiṁ vimuttam∙iti ñāṇaṁ hoti.

維木答思明 維木答密帝 倪阿囊 厚帝

 

‘khīṇā jāti, vusitaṁ brahma-cariyaṁ,

企那   迦帝 烏西當  布拉哈馬吒律漾

 

kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti

嘎當  嘎拉那尼漾 那巴朗  依他答亞  帝

 

pajānātī-ti.”

巴迦那帝滴    

 

Experiencing revulsion, he becomes dispassionate. Though dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

因厭離而離染，因離欲而解脫；因解脫而有解脫智，他了知：『生已盡，梵行已立，應作已作，再無後有。』

 

Idam∙avoca bhagavā. attamanā te

依當 阿握吒 杷格瓦 阿答馬那 得*

 

bhikkhū bhagavato bhāsitaṁ

比庫      杷格瓦多 杷西當

 

abhinanduṁ. imasmiñ∙ca pana

阿毗南冬    依馬思明 吒 巴那

 

veyyākaraṇasmiṁ bhaññamāne, tassa

韋亞嘎拉那思明   杷釀馬內    答薩

 

bhikkhu-sahassassa anupādāya, āsavehi

比庫     薩哈沙瑟 阿努巴達亞 阿薩韋唏

 

cittāni vimucciṁsū’ti.

吉答尼 維木靜蘇   帝  

 

 This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. And while this discourse was being spoken, the minds of the thousand bhikkhus were liberated from the taints by nonclinging.

世尊如此說。那些比丘滿意與歡喜世尊之言。當此開示正被宣說時，那一千位比丘心無執取而從諸漏解脫。

 

Etena sacca-vajjena, sotthi te hotu sabbadā.

欸得*那 薩吒 瓦揭那 首提 爹 厚都  薩拔達

 

By this speaking of truth, may there be well-being for you always.

藉著這真實的話語，願你時常得到安樂；

 

Etena sacca-vajjena, sabba-rogo vinassatu.

欸得那 薩吒 瓦揭那 薩拔 樓苟 維*那薩都

 

By this speaking of truth, may all [of your] diseases disappear.

藉著這真實的話語，願一切的疾病消失；

 

Etena sacca-vajjena, hotu te jaya-maṅgalaṁ.

欸得那 薩吒 瓦揭那 厚都 爹 迦亞 曼格闌 

 

By this speaking of truth, may there be the blessings of triumph for you.

藉著這真實的話語，願你得到吉祥勝利。