namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者


初轉法輪經 (法輪轉起經, 轉法輪經, SN 56.11 Dhammacakkappavattanasuttaṃ) 多譯本對讀(段層次)



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sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-1
巴利原典 (PTS) [1]
Suttantapiṭake
Saṃyuttanikāyo
Pañcamo bhāgo
Mahāvaggo
12. Saccasaṃyuttaṃ
12. 1. 10
2. Dhammacakkappavattana suttaṃ

3853. Evaṃ me sutaṃ, ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye [PTS Page 421] [q 421/] tatra kho bhagavā pañcavaggiye bhikkhū āmantesi: "dve me bhikkhave, antā pabbajitena na sevitabbā1. Yocayāṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito, ete te2 bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
巴利原典 (CSCD)[2]
12. Saccasaṃyuttaṃ
2. Dhammacakkappavattanavaggo
1. Dhammacakkappavattanasuttaṃ

1081. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi – ‘‘dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati’’.
漢譯(莊春江 譯, 莊春江工作站)[3]
12. 諦相應
2. 法輪轉起品
1. 法輪轉起經
(相應部56相應11經/法輪轉起經(諦相應/大篇/修多羅)(莊春江譯))

1081.  有一次[CFn001] ,世尊[CFn002] 住在波羅奈鹿野苑的仙人墜落處。

在那裡,世尊召喚[那]群五比丘[CFn003] 們:

「比丘們!有兩個極端,不應該被出家人實行,哪兩個呢?這在欲上之欲樂的實行:下劣的、粗俗的、一般人的、非聖者的、無益的,以及這自我折磨的實行:苦的、非聖者的、無益的。比丘們!不往這兩個極端後,有被如來[CFn004] 現正覺[CFn005] 、作眼、作智[CFn006] ,導向寂靜、證智[CFn007] 、正覺[CFn008] 、涅槃的中道[CFn009]

漢譯(蕭式球 譯, 香港志蓮淨苑)[4]
56. 諦相應
2. 法輪轉起品
十一.如來所說之一

1081.  這是我所聽見的:

有一次,世尊住在波羅奈的仙人住處鹿野苑。

在那裏,世尊對五比丘說: “比丘們。”

五比丘回答世尊: “大德。”

世尊說: “比丘們,有兩邊出家人是不應行踐的。這兩邊是什麼呢?

“一邊是追尋欲樂,這是低劣、世俗、屬於凡夫、非聖者、沒有意義的。一邊是自我虐待的苦行,這是痛苦、非聖者、沒有意義的。

“比丘們,如來不落入這兩邊,覺悟一條中道,這條中道使人生出眼、生出智,帶來寧靜、無比智、正覺、湼槃。

漢譯(覓寂尊者 譯, 臺灣) [8]
56. 諦相應
2. 法輪轉起品
轉法輪經
(Vin.i,p.10.; S.v,p.420.)

1081.  (如是我聞,)一時,世尊住在波羅奈城仙人降處的鹿野苑。

在那裡,世尊對五比丘說:「諸比丘,這兩邊〔極端〕是出家人不應當從事的。是哪兩邊呢?凡是在諸欲沉迷於欲樂,這是低劣、粗俗、凡夫、非神聖、沒有利益的(行為);凡是自我折磨的苦行,這是痛苦、非神聖、沒有利益的(行為)。

諸比丘,如來避免這兩邊〔極端〕實踐中道。由現自覺,而生起眼、智,寂止、通智、自覺、涅槃。

漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5]
56. 諦相應
2. 法輪轉起品
轉法輪經

原文版權所有 © 1993 坦尼沙羅比丘。免費發行。本文允許在任何媒體再版、重排、重印、印發。然而,作者希望任何再版與分發以對公衆免費與無限制的形式進行,譯文與轉載也要求表明作者原衷。
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1081.  [如是我聞],一時薄伽梵住波羅那斯仙人墜的鹿野苑。在那裏,薄伽梵對五衆比丘說:

"比丘們,有此兩極端,隱者[出家者]不可耽於其中——哪兩極? 於感官對象, 追求感官之樂:是低級、粗鄙、庸俗、非聖、無益的; 追求自虐:是痛苦、非聖、無益的。比丘們,避此兩極端,如來實現的中道——引生見、引生知——趨向甯靜、直覺智、自覺醒、涅槃。

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6]
12. Saccasaṃyuttaṃ
2. Dhammacakkappavattanavaggo
Setting the Wheel of Dhamma in Motion
Dhammacakkapavattana Sutta
SN 56.11 PTS: S v 420 CDB ii 1843

1081. I have heard that on one occasion the Blessed One was staying at Varanasi in the Game Refuge at Isipatana. There he addressed the group of five monks:

"There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7]
12. Saccasaṃyuttaṃ
2. Dhammacakkappavattanavaggo
Setting in Motion the Wheel of the Dhamma
Dhammacakkapavattana Sutta
Samyutta Nikaya LVI, 11

1081. Thus have I heard. On one occasion the Blessed One was dwelling at Baranasi in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus of the group of five thus:

"Bhikkhus, these two extremes should not be followed by one who has gone forth into homelessness. What two? The pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathagata has awakened to the middle way, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.

sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-2
巴利原典 (PTS) [1] Katamā ca sā bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati: ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
巴利原典 (CSCD)[2] ‘‘Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
漢譯(莊春江 譯, 莊春江工作站)[3]

比丘們!但什麼是那被如來現正覺、作眼、作智,導向寂靜、證智、正覺、涅槃的中道呢?就是這八支聖道[CFn010] ,即:正見、正志、正語、正業、正命、正精進、正念、正定。

比丘們!這是那被如來現正覺、作眼、作智,導向寂靜、證智、正覺、涅槃的中道。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4] “比丘們,如來所覺悟的中道是什麼呢?這就是八正道──正見、正思維、正語、正業、正命、正精進、正念、正定。比丘們,這就是如來所覺悟的中道,這條中道可使人生出眼、生出智,可帶來寧靜、無比智、正覺、湼槃。
漢譯(覓寂尊者 譯, 臺灣) [8] 諸比丘,那如來所現自覺的中道,而生起眼、智,寂止、通智、自覺、涅槃的(中道)是什麼呢?那就是八支聖道,即正見、正思惟、正語、正業、正命、正精進、正念、正定。諸比丘,這就是如來所現自覺的中道,而生起眼、智,寂止、通智、自覺、涅槃的(中道)。
漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5]

[八聖道]

比丘們,如來實現的中道——引生見、引生知,趨向甯靜、直覺智、自覺醒、涅槃者——是什麽?正是此八聖道:正見、正志、正語、正業、正命、正精進、正念、正定。比丘們,此爲如來實現的中道——引生見、引生知,趨向甯靜、直覺智、自覺醒、涅槃。

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6]

[The Noble Eightfold Path]

"And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7] "And what, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision ... which leads to Nibbana? It is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbana.
sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-3
巴利原典 (PTS) [1]

Idaṃ kho pana bhikkhave, dukkhaṃ ariyasaccaṃ: jātipi dukkhā jarāpi dukkhā vyādhipi dukkho maraṇampi dukkhaṃ appiyehi sampayogo dukkho piyehi vippayogo dukkho yampicchaṃ na labhati tampi dukkhaṃ saṅkhittena pañcupādānakkhandhā dukkhā". Idaṃ kho pana bhikkhave, dukkhasamudayo3 ariyasaccaṃ: "yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhinandinī, seyyathīdaṃ: kāmataṇhā bhavataṇhā vibhavataṇhā". Idaṃ kho pana bhikkhave, dukkhanirodho4 ariyasaccaṃ: yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana bhikkhave, dukkhanirodhagāminī paṭipadā [PTS Page 422] [q 422/] ariyasaccaṃ: ayameva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

----------------------------
1. Nasevitabbā katame dve-machasaṃ, syā.
2. Ete kho5machasaṃ,
3. Samudayaṃ-machasaṃ, sīmu.
4. Nirodhaṃ-machasaṃ, sīmu.
巴利原典 (CSCD)[2] ‘‘Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ – jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ – saṃkhittena pañcupādānakkhandhā pañcupādānakkhandhāpi (pī. ka.) dukkhā. Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ – yāyaṃ taṇhā ponobbhavikā ponobhavikā (sī. pī.) nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ seyyathīdaṃ (sī. syā. kaṃ. pī.) – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.
漢譯(莊春江 譯, 莊春江工作站)[3]

而,比丘們!這是苦聖諦:生是苦,老也是苦,病也是苦,死也是苦,與不愛的結合是苦,與所愛的別離是苦,所求不得也是苦;總括之,五取蘊是苦。

而,比丘們!這是苦集聖諦:是這導致再生、伴隨歡喜與貪、到處歡喜[CFn011] 的渴愛,即:欲的渴愛[CFn012] 、有的渴愛[CFn013] 、虛無的渴愛[CFn014]

而,比丘們!這是苦滅聖諦:就是那渴愛的無餘褪去與滅[CFn015] 、捨棄、斷念[CFn016] 、解脫、無依住[CFn017]

而,比丘們!這是導向苦滅道跡[CFn018] 聖諦:就是這八支聖道[CFn010] ,即:正見、……(中略)正定。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4]

“比丘們,這是苦聖諦:生是苦的,老是苦的,病是苦的,死是苦的,憂、悲、苦、惱、哀是苦的,怨憎會是苦的,愛別離是苦的,求不得是苦的;簡略來說,五取蘊是苦的。

“比丘們,這是苦集聖諦:欲愛、有愛、無有愛是帶來後有的原因。這些渴愛和喜貪連在一起,使人對各種事物產生愛喜。

“比丘們,這是苦滅聖諦:對渴愛徹底無欲、滅盡、放捨、捨棄、解脫、不粘著。

“比丘們,這是苦滅之道聖諦:八正道──正見、正思維、正語、正業、正命、正精進、正念、正定。

漢譯(覓寂尊者 譯, 臺灣) [8]

諸比丘,這苦聖諦,即是:生是苦、老是苦、病是苦、死是苦、怨憎會是苦、愛別離是苦、求不得也是苦,簡略地說:五取蘊是苦。

諸比丘,這苦集聖諦,即是:凡諸愛是(未來投生的)後有(生命的愛),伴隨喜與貪的(愛),四處歡喜的(愛),也就是欲愛、有愛及無有愛。

諸比丘,這苦滅聖諦,即是:那愛無餘的離染、息滅、捨棄、捨遣、解脫、無著。

諸比丘,這導至苦滅的道聖諦,即是:八支聖道,即正見、正思惟、正語、正業、正命、正精進、正念、正定。

漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5]

[四聖諦]

比丘們,此爲苦聖諦:生苦、老苦、死苦;憂、哀、痛、悲、慘苦;與不愛者共處苦、與愛者離別苦、所求不得苦:簡言之,五取蘊苦。

比丘們, 此爲苦因聖諦:[苦因是:]造作再生的渴求——帶著貪與喜、於處處耽享——正是: 對感官之欲的渴求、對有生的渴求、對無生的渴求。

比丘們,此爲苦的止息聖諦:對該渴求的無余離貪、止息、舍離、棄絕、解脫、放開。

比丘們,此爲趨向止息苦之道聖諦:正是此八聖道——正見、正志、正語、正業、正命、正精進、正念、正定。

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6]

[The Four Noble Truths]

"Now this, monks, is the noble truth of stress:[TFn01] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

"And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.

"And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

"And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7]

"Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

"Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to re-becoming, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for becoming, craving for disbecoming.

"Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

"Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this noble eightfold path; that is, right view ... right concentration.

sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-4
巴利原典 (PTS) [1]

[BJT Page 272] [x 272/]

"Idaṃ dukkhaṃ ariyasaccanti" me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

巴利原典 (CSCD)[2] ‘‘‘Idaṃ dukkhaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti me, bhikkhave, pubbe…pe… udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññāta’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
漢譯(莊春江 譯, 莊春江工作站)[3]

『這是苦聖諦』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

『這苦聖諦應該被遍知[CFn019] 』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

『這苦聖諦已被遍知』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4] “比丘們,這是苦聖諦,我之前從沒聽過這種法義,我在這種法義之中,眼生出來了,智生出來了,慧生出來了,明生出來了,光生出來了;比丘們,應去遍知苦,我之前從沒聽過這種法義,我在這種法義之中,眼生出來了,智生出來了,慧生出來了,明生出來了,光生出來了;比丘們,要徹底遍知苦,我之前從沒聽過這種法義,我在這種法義之中,眼生出來了,智生出來了,慧生出來了,明生出來了,光生出來了。
漢譯(覓寂尊者 譯, 臺灣) [8]

諸比丘,我對「這是苦聖諦」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

諸比丘,我對「這苦聖諦應當遍知」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

諸比丘,我對「這苦聖諦已被遍知」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5]

[對於四聖諦的責任]

比丘們,我對前所未聞之法,升起視眼、升起洞見、升起明辨、升起知識、升起光明[眼生智生慧生明生光生]:‘此爲苦聖諦’。……‘此苦聖諦需全知’……‘此苦聖諦已全知’。

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6]

[One's duties with regard to the Four Noble Truths]

"Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of stress'... 'This noble truth of stress is to be comprehended'... 'This noble truth of stress has been comprehended.'

英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7]

"'This is the noble truth of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of suffering is to be fully understood': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of suffering has been fully understood': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-5
巴利原典 (PTS) [1] "Idaṃ dukkhasamudayo ariyasaccanti" me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahātabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhasamudayo ariyasaccaṃ pahīnanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
巴利原典 (CSCD)[2] ‘‘‘Idaṃ dukkhasamudayaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’nti me, bhikkhave, pubbe…pe… udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīna’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
漢譯(莊春江 譯, 莊春江工作站)[3]

『這是苦集聖諦』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

『這苦集聖諦應該被捨斷』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

『這苦集聖諦已被捨斷』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4] “比丘們,這是苦集聖諦……應去斷除苦集……要徹底斷除苦集……
漢譯(覓寂尊者 譯, 臺灣) [8]

諸比丘,我對「這是苦集聖諦」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

諸比丘,我對「這苦集聖諦應當永斷」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

諸比丘,我對「這苦集聖諦已經永斷」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5] 比丘們,我對前所未聞之法,升起視眼、升起洞見、升起明辨、升起知識、升起光明:‘此爲苦因聖諦’。……‘此苦因聖諦需斷棄’……‘此苦因聖諦已斷棄’。
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6] "Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the origination of stress'... 'This noble truth of the origination of stress is to be abandoned'[TFn02] ... 'This noble truth of the origination of stress has been abandoned.'
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7]

"'This is the noble truth of the origin of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the origin of suffering is to be abandoned': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the origin of suffering has been abandoned': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-6
巴利原典 (PTS) [1] "Idaṃ dukkhanirodho ariyasaccanti" me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikātabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhanirodho ariyasaccaṃ sacchikatanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
巴利原典 (CSCD)[2] ‘‘‘Idaṃ dukkhanirodhaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba’nti me, bhikkhave, pubbe…pe… udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikata’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
漢譯(莊春江 譯, 莊春江工作站)[3]

『這是苦滅聖諦』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

『這苦滅聖諦應該被作證』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

『這苦滅聖諦已被作證』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4] “比丘們,這是苦滅聖諦……應去證得苦滅……要徹底證得苦滅……
漢譯(覓寂尊者 譯, 臺灣) [8]

諸比丘,我對「這是苦滅聖諦」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

諸比丘,我對「這苦滅聖諦應當證知」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

諸比丘,我對「這苦滅聖諦已經證知」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5] 比丘們,我對前所未聞之法,升起視眼、升起洞見、升起明辨、升起知識、升起光明:‘此爲苦的止息聖諦’……‘此苦的止息聖諦需直證’……‘此苦的止息聖諦已直證’。
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6] "Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the cessation of stress'... 'This noble truth of the cessation of stress is to be directly experienced'... 'This noble truth of the cessation of stress has been directly experienced.'
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7]

"'This is the noble truth of the cessation of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the cessation of suffering is to be realized': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the cessation of suffering has been realized': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-7
巴利原典 (PTS) [1] "Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti" me bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi. Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
巴利原典 (CSCD)[2] ‘‘‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba’nti me, bhikkhave, pubbe…pe… udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvita’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
漢譯(莊春江 譯, 莊春江工作站)[3]

『這是導向苦滅道跡聖諦』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

『這導向苦滅道跡聖諦應該被修習[CFn020] 』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

『這導向苦滅道跡聖諦已被修習』:比丘們!在以前所不曾聽過的法上,我的眼生起,智生起,慧生起,明生起,光生起。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4] “比丘們,這是苦滅之道聖諦,我之前從沒聽過這種法義,我在這種法義之中,眼生出來了,智生出來了,慧生出來了,明生出來了,光生出來了;比丘們,應去修習苦滅之道,我之前從沒聽過這種法義,我在這種法義之中,眼生出來了,智生出來了,慧生出來了,明生出來了,光生出來了;比丘們,要徹底完成苦滅之道,我之前從沒聽過這種法義,我在這種法義之中,眼生出來了,智生出來了,慧生出來了,明生出來了,光生出來了。
漢譯(覓寂尊者 譯, 臺灣) [8]

諸比丘,我對「這是導至苦滅的道聖諦」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

諸比丘,我對「這導至苦滅的道聖諦應當修習」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

諸比丘,我對「這導至苦滅的道聖諦應已經修習」─前所未聞之法,生起眼、生起智、生起慧,生起明,生起光明。

漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5] 比丘們,我對前所未聞之法,升起視眼、升起洞見、升起明辨、升起知識、升起光明:‘此爲趨向苦止息之道聖諦’……‘此趨向苦止息之道聖諦需修習’ ……‘此趨向苦止息之道聖諦已修成’。
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6] "Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: 'This is the noble truth of the way of practice leading to the cessation of stress'... 'This noble truth of the way of practice leading to the cessation of stress is to be developed'... 'This noble truth of the way of practice leading to the cessation of stress has been developed.'[TFn03]
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7]

"'This is the noble truth of the way leading to the cessation of suffering': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

"'This noble truth of the way leading to the cessation of suffering is to be developed': thus, bhikkhus, in regard to things unheard before, there arose in me vision ... and light.

"'This noble truth of the way leading to the cessation of suffering has been developed': thus, bhikkhus, in regard to things unheard before, there arose in me vision, knowledge, wisdom, true knowledge, and light.

sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-8
巴利原典 (PTS) [1]  
巴利原典 (CSCD)[2] ‘‘Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ, bhikkhave , sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ abhisambuddho paccaññāsiṃ (sī. syā. kaṃ.).
漢譯(莊春江 譯, 莊春江工作站)[3] 比丘們!只要我對這四聖諦三轉[CFn021] 、十二行相[CFn022] 沒有這麼已善清淨的如實智見,我在這包括天、魔、梵的世間;包括沙門[CFn023] 、婆羅門[CFn024] 、天、人的世代[CFn025] 中,不自稱『已現正覺無上遍正覺』。
漢譯(蕭式球 譯, 香港志蓮淨苑)[4] “比丘們,如果我對四聖諦沒有如實知見,不能清淨地三轉十二行[SFn01] 的話,便不會在這個有天神、魔羅、梵天、沙門、婆羅門、國王、眾人的世間宣稱我是無上等正覺。
漢譯(覓寂尊者 譯, 臺灣) [8] 諸比丘,當我對這三轉十二行相四聖諦的如實知見還沒有善清淨時,我就不向含有天、魔、梵的世間,有諸沙門、婆羅門、天與人的人界宣稱:「我已經現自覺無上正自菩提。」
漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5]

[法輪]

比丘們,只要我對此四聖諦之三轉十二相的如實知見尚不純淨,比丘們,我未在有天神摩羅梵天、沙門婆羅門、貴族平民的宇宙間宣稱己直覺此無上正自覺醒。

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6]

[Wheel of Dhamma]

"And, monks, as long as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are present — was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Maras, & Brahmas, with its contemplatives & priests, its royalty & commonfolk.

英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7] "So long, bhikkhus, as my knowledge and vision of these four noble truths as they really are in their three phases and twelve aspects was not thoroughly purified in this way [BFn01] , I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans.
sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-9
巴利原典 (PTS) [1]

Yāvakīvañca me bhikkhave, imesu catusu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ bhikkhave, [PTS Page 423] [q 423/] sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho1 paccaññāsiṃ. Yato ca kho me bhikkhave, imesu catusu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi akuppā me cetovimutti, ayamantimā jāti natthidāni punabbhavoti. Idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.

--------------------------
1. Abhisambuddhoti-machasaṃ.
巴利原典 (CSCD)[2] ‘‘Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti cetovimutti (sī. pī.), ayamantimā jāti, natthidāni punabbhavo’’’ti. Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.
漢譯(莊春江 譯, 莊春江工作站)[3]

比丘們!但自從我對這四聖諦三轉、十二行相有這麼已善清淨的如實智見後,我在這包括天、魔、梵的世間;包括沙門、婆羅門、天、人的世代中,才自稱『已現正覺無上遍正覺』。又,我的智與見[CFn026] 生起:『我的解脫不可動搖,這是我最後一次的生,現在,不再有再生了。』」

這就是世尊所說,悅意的[那]群五比丘們歡喜世尊之所說。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4]

“比丘們,由於我對四聖諦有如實知見,能清淨地三轉十二行,所以在這個有天神、魔羅、梵天、沙門、婆羅門、國王、眾人的世間宣稱我是無上等正覺。我的智和見生出來了,我有不動搖的心解脫。這是我最後的一生,從此不再受後有。”

世尊說了以上的話後,五比丘對世尊的說話心感高興,滿懷歡喜。

漢譯(覓寂尊者 譯, 臺灣) [8]

然而,諸比丘,當我對這三轉十二行相四聖諦的如實知見已經善清淨時,我才向含有天、魔、梵的世間,有諸沙門、婆羅門、天與人的人界宣稱:「我已經現自覺無上正自菩提。」

我生起了智見:「我得了不可動搖的(心)解脫,這是我的最後一生,現在已經沒有再有(未來的投生)。」

世尊說這話後,五比丘愉悦,對世尊所說(的話)歡喜。

漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5]

然而,一旦我對此四聖諦之三轉十二相的如實知見真正純淨,比丘們,我即在有天神摩羅梵天、沙門婆羅門、貴族平民的宇宙間宣稱己直覺此無上正自覺醒。我內心升起此知見: ‘我的解脫不可動搖。此爲最後一生。今不再有生。’ ” [聖僧伽的誕生]

此爲薄伽梵所說。五衆比丘對薄伽梵之說隨喜、心悅。

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6]

But as soon as this knowledge & vision of mine — with its three rounds & twelve permutations concerning these four noble truths as they actually are present — was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Maras & Brahmas, with its contemplatives & priests, its royalty & commonfolk. Knowledge & vision arose in me: 'Unprovoked is my release. This is the last birth. There is now no further becoming.'"

[The Noble Sangha is born]

That is what the Blessed One said. Gratified, the group of five monks delighted at his words.

英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7]

But when my knowledge and vision of these four noble truths as they really are in their three phases and twelve aspects was thoroughly purified in this way, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans. The knowledge and the vision arose in me: 'Unshakeable is the liberation of my mind. This is my last birth. Now there is no more re-becoming."

This is what the Blessed One said. Being pleased, the bhikkhus of the group of five delighted in the Blessed One's statement.

sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-10
巴利原典 (PTS) [1]

[BJT Page 274] [x 274/]

Imasamiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: "yaṃ kiñci samudayadhammaṃ sabbantaṃ nirodhadhammanti".

巴利原典 (CSCD)[2] Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.
漢譯(莊春江 譯, 莊春江工作站)[3]

而當這個解說被說時[CFn027] ,尊者[CFn028] 憍陳如的遠塵、離垢之法眼[CFn029] 生起:

「凡任何集法[CFn030] 都是滅法。」

漢譯(蕭式球 譯, 香港志蓮淨苑)[4] 憍陳如尊者在這段解說之中去除塵垢,生起法眼,明白到: “所有集起法,都是滅盡法。”
漢譯(覓寂尊者 譯, 臺灣) [8] 在這說(法)之時,憍陳如(的心中)遠塵離垢,生起法眼:「凡生起的法,一切乃是滅法。」
漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5] 在此解說期間,尊者喬陳如升起了無塵、無垢的法眼:“凡緣起者,皆趨止息。”[凡緣起之法,皆爲止息之法]
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6] And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7] And while this discourse was being spoken, there arose in the Venerable Kondanna the dust-free, stainless vision of the Dhamma: "Whatever is subject to origination is all subject to cessation."
sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-11
巴利原典 (PTS) [1]

Pavattite ca pana bhagavatā1 dhammacakke bhummā devā saddamanussāvesu: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Bhummānaṃ devānaṃ saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārānasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Cātummahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Tusitānaṃ devānaṃ saddaṃ sutvā nimmāṇaratī devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Tusitānaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī3 devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti". Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brahmakāyikā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ [PTS Page 424] [q 424/] appativattiyaṃ2 samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti".

--------------------------
1. Ca bhagavatā-syā.
2. Appaṭivattiyaṃ-machasaṃ, syā
3. Vasavattino-sīmu.
4. Atikkammeva-syā.
5. Idaṃ udānaṃ-machasaṃ.
6. Aññāsikoṇḍaññottheva-machasaṃ.
巴利原典 (CSCD)[2] Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.
漢譯(莊春江 譯, 莊春江工作站)[3]

而且,當法輪被世尊轉動了,諸地居天發聲道:

「在波羅奈鹿野苑的仙人墜落處,這無上法輪已被世尊轉動了,必將不被任何沙門、婆羅門、天、魔、梵,或世間中任何者反轉。」

聽到諸地居天的聲音後,四大天王之諸天也發聲道:

「在波羅奈鹿野苑的仙人墜落處,這無上法輪已被世尊轉動了,必將不被任何沙門、婆羅門、天、魔、梵,或世間中任何者反轉。」

聽到四大天王諸天的聲音後,三十三天諸天……(中略)焰摩諸天……(中略)兜率諸天……(中略)化樂諸天……(中略)他化自在諸天……(中略)梵眾天諸天發聲道:

「在波羅奈鹿野苑的仙人墜落處,這無上法輪已被世尊轉動了,必將不被任何沙門、婆羅門、天、魔、梵,或世間中任何者反轉。」

漢譯(蕭式球 譯, 香港志蓮淨苑)[4]

當世尊這樣轉法輪的時候,在地上的天神隨即呼喚: “世尊在波羅奈的仙人住處鹿野苑轉無上法輪了!世上任何沙門、婆羅門、天神、魔羅、梵天都不能逆轉這個法輪。”

四王天聽見地上天神的說話後,隨即呼喚: “世尊在波羅奈的仙人住處鹿野苑轉無上法輪了!世上任何沙門、婆羅門、天神、魔羅、梵天都不能逆轉這個法輪。”

三十三天……夜摩天……兜率天……化樂天……他化自在天……梵身天聽見他化自在天的說話後,隨即呼喚: “世尊在波羅奈的仙人住處鹿野苑轉無上法輪了!世上任何沙門、婆羅門、天神、魔羅、梵天都不能逆轉這個法輪。”

漢譯(覓寂尊者 譯, 臺灣) [8]

當世尊轉法輪時,地(居)天高聲唱說:「世尊在波羅奈仙人降處鹿(野)苑轉無上法輪,是沙門、婆羅門、天、魔、梵或任何世間所不能逆轉的。」

當四大王天聽到地(居)天的聲音時,高聲唱說:「世尊在波羅奈仙人降處鹿(野)苑轉無上法輪,是沙門、婆羅門、天、魔、梵或任何世間所不能逆轉的。」

當三十三天聽到四大王天的聲音時,(高聲唱說:「世尊於波羅奈仙人降處鹿(野)苑轉無上法輪,是沙門、婆羅門、天、魔、梵或任何世間所不能逆轉的。)

夜摩天……。兜率天……。化樂天……。他化自在天。

當梵眾天聽到他化自在天的聲音時,高聲唱說:「世尊在波羅奈仙人降處鹿(野)苑轉無上法輪,是沙門、婆羅門、天、魔、梵或任何世間所不能逆轉的。」

漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5]

[法輪轉起]

薄伽梵轉法輪之際,地神們大呼: “在波羅那斯仙人墜的鹿野苑,薄伽梵轉起無上法輪,沙門婆羅門、天神摩羅梵天、宇宙中任何者,皆不能阻止。” 聞地神之呼聲,四大王天們大呼……三十三天……夜摩天……兜率天……化樂天……他化自在天……梵衆天們大呼:“在波羅那斯仙人墜的的鹿野苑,薄伽梵轉起無上法輪,沙門婆羅門、天神魔羅梵天、宇宙中任何者,皆不能阻止。”

英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6]

[The Wheel of the Dhamma begins to turn]

And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: "At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deva, Mara or God or anyone in the cosmos." On hearing the earth devas' cry, the devas of the Four Kings' Heaven took up the cry... the devas of the Thirty-three... the Yama devas... the Tusita devas... the Nimmanarati devas... the Paranimmita-vasavatti devas... the devas of Brahma's retinue took up the cry: "At Varanasi, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by priest or contemplative, deva, Mara, or God or anyone at all in the cosmos."

英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7] And when the Wheel of the Dhamma had been set in motion by the Blessed One, the earth devas raised a cry: "At Baranasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One, which cannot be stopped by any recluse or brahmin or deva or Mara or Brahma or by anyone in the world." Having heard the cry of the earth devas, the devas of the realm of the Four Great Kings raised a cry: "At Baranasi ... this unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One, which cannot be stopped ... by anyone in the world." Having heard the cry of the devas of the realm of the Four Great Kings, the Tavatimsa devas ... the Yama devas ... the Tusita devas ... the Nimmanarati devas ... the Paranimmitavasavatti devas ... the devas of Brahma's company raised a cry: "At Baranasi, in the Deer Park at Isipatana, this unsurpassed Wheel of the Dhamma has been set in motion by the Blessed One, which cannot be stopped by any recluse or brahmin or deva or Mara or Brahma or by anyone in the world."
sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-12
巴利原典 (PTS) [1]

Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggañchi. Ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhi. Appamāṇo ca uḷāro obhāso loke pāturahosi: atikkamma4 devānaṃ devānubhāvanti.

--------------------------
4. Atikkammeva-syā.
巴利原典 (CSCD)[2] Itiha tena khaṇena (tena layena) ( ) natthi (sī. syā. kaṃ.) tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ devānubhāvanti.
漢譯(莊春江 譯, 莊春江工作站)[3]

像這樣,在那剎那,(在那頃刻,)在那片刻,聲音傳出直到梵天世界。

這十千世界震動、搖動、顫動,無量偉大的光明出現於世間,勝過了諸天眾的天威。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4] 在短短的時刻,聲音傳遍整個梵世間。十千世界發生各種震動;世間出現無量光芒,勝於眾天神的光芒。
漢譯(覓寂尊者 譯, 臺灣) [8] 於那剎那、瞬間、須臾,聲音傳至梵天界。一萬個世間界動、搖動、震動,世間現起超越諸天威力之無量、廣大光明。
漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5] 於是,那時刻、那瞬間,呼聲直達梵天界。此十千宇宙在抖動、顫動、震動,一道大無量光出現在宇宙間,勝於天神的燦爛。
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6] So in that moment, that instant, the cry shot right up to the Brahma worlds. And this ten-thousand fold cosmos shivered & quivered & quaked, while a great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7] Thus at that moment, at that instant, at that second, the cry spread as far as the Brahma-world, and this ten thousandfold world-system shook, quaked, and trembled, and an immeasurable glorious radiance appeared in the world surpassing the divine majesty of the devas.
sn56.011 Dhammacakkappavattanasuttaṃ CSCD paranum 1081-13
巴利原典 (PTS) [1]

Atha kho bhagavā udānaṃ5 udānesi: "aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍaññoti". Itihidaṃ āyasmato koṇḍaññassa aññākoṇḍaññottheva6 nāmaṃ ahosīti.

--------------------------
5. Idaṃ udānaṃ-machasaṃ.
6. Aññāsikoṇḍaññottheva-machasaṃ.
巴利原典 (CSCD)[2] Atha kho bhagavā imaṃ udānaṃ udānesi – ‘‘aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño’’ti! Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsikoṇḍañño’ tveva nāmaṃ ahosīti. Paṭhamaṃ.
漢譯(莊春江 譯, 莊春江工作站)[3]

那時,世尊自說這優陀那[CFn031]

「先生[CFn032] !憍陳如確實已了知,先生!憍陳如確實已了知了。」

這樣,因此,尊者憍陳如就有「阿若憍陳如[CFn033] 」那樣的名字。

漢譯(蕭式球 譯, 香港志蓮淨苑)[4]

這時候,世尊說出感興語: “憍陳如知道法義,憍陳如知道法義!”

之後,憍陳如尊者得了一個稱號,為阿若憍陳如。

漢譯(覓寂尊者 譯, 臺灣) [8] 當時,世尊自說這話:「憍陳如確實已經了知了,憍陳如確實已經了知了。」所以憍陳如被稱為「已解之憍陳如(aññāsikoṇḍañña)」。
漢譯(坦尼沙羅尊者英譯, 良稹中譯)[5] 其時,薄伽梵大聲道: “喬陳如真悟了? 喬陳如真悟了。” 故此,尊者喬陳如得名: 阿念-喬陳如[覺悟的喬陳如]。
英譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.)[6] Then the Blessed One exclaimed: "So you really know, Kondañña? So you really know?" And that is how Ven. Kondañña acquired the name Añña-Kondañña — Kondañña who knows.
英譯(Translated from the Pali by Ven. Bhikkhu Bodhi.)[7] Then the Blessed One uttered this inspired utterance: "Kondanna has indeed understood! Kondanna has indeed understood!" In this way the Venerable Kondanna acquired the name "Anna Kondanna-Kondanna Who Has Understood."


備註:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) 〔註001〕 巴利原典 (PTS) Dhammacakkappavattana suttaṃ (original: 原始出處請參考: Access to InsightTipitaka : → SN → Maha Vagga: 56 → SN 56.11: S v 420 (PTS Page 421); → 2. Dhammacakkappavattana suttaṃ
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) 〔註002〕 巴利原典 (CSCD) Dhammacakkappavattana suttaṃ ;乃參考 【國際內觀中心】(Vipassana) Meditation(As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD (Chaṭṭha Saṅgāyana CD)。網路版請參考:Dhammacakkappavattanasuttaṃ [original: 原始出處請參考: The Pāḷi Tipitaka (http://www.tipitaka.org/) (請於左邊選單 “Tipiṭaka Scripts” 中選 Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Saṃyuttanikāya → Mahāvaggapāḷi → 12. Saccasaṃyuttaṃ 2. Dhammacakkappavattanavaggo → 1. Dhammacakkappavattanasuttaṃ )。]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) 〔註003〕 本譯文請參考:法輪轉起經;莊春江 [原始出處請參考:臺灣【莊春江工作站】漢譯相應部/Saṃyuttanikāyo → 56.諦相應 → 11 → 2.法輪轉起品, 相應部56相應11經/(諦相應/大篇/修多羅) → 法輪轉起經; 莊春江 ]。
[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) 〔註004〕 本譯文請參考:【十一.如來所說之一】;蕭式球 (原始出處請參考:香港【志蓮淨苑】文化部--佛學園圃--5. 南傳佛教 --5.1.2.026;或志蓮淨苑文化部--研究員工作--研究文章 --南傳佛教-- 5.1.2.026 → 56 諦相應 → 頁 2 相應部.五十六.諦相應【十一.如來所說之一】蕭式球 )
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) 〔註005〕 本譯文請參考:轉法輪經, 坦尼沙羅尊者英譯, 良稹中譯 (原始出處請參考:覺醒之翼——上座部佛教文獻選譯集 → 經文選譯; → 中譯經文索引《轉法輪經》(坦尼沙羅尊者英譯, 良稹中譯)
[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) 〔註006〕 英譯為 Ven. Thanissaro Bhikkhu 所譯;請參考: Setting the Wheel of Dhamma in Motion , Translated from the Pali by Ven. Thanissaro Bhikkhu (坦尼沙羅尊者) [原始出處請參考(original): Dhammacakkappavattana Sutta: Setting the Wheel of Dhamma in Motion Translated from the Pali by Ven. Thanissaro Bhikkhu (Access to Insight:Readings in Theravada Buddhism) ]
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) 〔註007〕 英譯為 Ven. Bodhi Bhikkhu 所譯(Translated by Ven. Bodhi Bhikkhu);請參考: Setting in Motion the Wheel of the Dhamma , translated from the Pali by Ven. Bodhi Bhikkhu (菩提尊者) [原始出處請參考(original): Dhammacakkapavattana Sutta, Samyutta Nikaya LVI, 11:Setting in Motion the Wheel of the Dhamma: Translated from the Pali by Ven. Bodhi Bhikkhu) ( BuddhaSasana English Section)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13) 〔註008〕 本譯文請參考: 轉法輪經 覓寂 尊者 譯
[CFn001]〔莊 註001〕 「一時」,南傳作「有一次」(ekaṃ samayaṃ,直譯為「一時」),菩提比丘長老英譯為「有一次」(On one occasion)。
[CFn002]〔莊 註002〕 「世尊;眾祐」(bhagavā,音譯為「婆伽婆;婆伽梵;薄伽梵」,義譯為「有幸者」,古譯為「尊祐」),菩提比丘長老英譯為「幸福者」(the Blessed One)。
[CFn003]〔莊 註003〕 「比丘;苾芻」(bhikkhu,義譯為「乞食者」) ,女性音譯為「比丘尼」(bhikkhunī),菩提比丘長老英譯照錄不譯。按:「比丘」即「乞食」(bhikkha)的「稱呼語態」,而「乞食者」(bhikkhaka)為「乞食」的「形容詞化」,「比丘」與「乞食者」在通俗話語中是同義詞,但佛教僧團中「比丘」有其特定的附加條件與意義,而成為「比丘」是「乞食者」,但「乞食者」不一定都是「比丘」的情況。
[CFn004]〔莊 註004〕 「如來」(tathāgato,另音譯為「多陀阿伽度;多薩阿竭」),菩提比丘長老英譯照錄不譯,其含意可以指佛陀,也可以是世俗語言中生死流轉的生命主體,參看《如來藏之研究》p.12。
[CFn005]〔莊 註005〕 「(已)現正覺」(abhisambuddha),菩提比丘長老英譯為「完全開化」(fully enlightened)或「醒悟」(awakened)。按:這是「對;向」(abhi)與「正覺」(sambuddha)的複合詞,表示「正覺的體證」。
[CFn006]〔莊 註006〕 「成眼、成智(MA);眼生、智生(AA)」,南傳作「作眼、作智」(cakkhukaraṇī ñāṇakaraṇī),菩提比丘長老英譯為「給予眼光,給予理解」(giving vision, giving knowledge) ,或「給予眼光立起,給予理解立起」(gives rise to vision, gives rise to knowledge, SN.56.11)。或「眼生起,智生起」(cakkhuṃ udapādi, ñāṇaṃ udapādi),菩提比丘長老英譯為「產生眼光、理解」(arose vision, knowledge, SN.56.11)。
[CFn007]〔莊 註007〕 「證智」(abhiñña),菩提比丘長老英譯為「直接的理解」(direct knowledge)。
[CFn008]〔莊 註008〕 「等覺;正覺」(sambodhi,音譯為「三菩提」),菩提比丘長老英譯為「啟發;開化」(enlightenment)。按:這是指「證得了生死解脫」。
[CFn009]〔莊 註009〕 「中道(SA/MA);處中之道(AA)」,南傳作「中道」(majjhimā paṭipadā),菩提比丘長老英譯為「中間道路」(the Middle Way)。
[CFn010](1, 2) 〔莊 註010〕 「八聖道;八正道;八真行;八真直行;賢聖八道品;賢聖八品道」,南傳作「八支聖道」(ariyo aṭṭhaṅgiko maggo, Ariyañcaṭṭhaṅgikaṃ maggaṃ),菩提比丘長老英譯為「八層的高潔之路」(Noble Eightfold Path)。其內容個別比對,參看《雜阿含70經》
[CFn011]〔莊 註011〕 「當來有愛(SA);當來有樂欲;愛樂彼彼有起;未來有愛;此愛當受未來有(MA)」,南傳作「導致再生的渴愛」(taṇhāya ponobbhavikāya,ponobhavikā為punabbhava的形容詞化,直譯為「再有的」),菩提比丘長老英譯為「導向重新存在」(that leads to renewed existence)。「貪喜俱」(SA)、「喜欲共俱;與喜欲俱」(MA),南傳作「伴隨歡喜與貪」(nandirāgasahagatā,直譯為「喜貪共行」),菩提比丘長老英譯為「由歡樂與慾望陪同」(accompanied by delight and lust)。「彼彼樂著」(SA)、「共俱求彼彼有;愛樂彼彼有起;願彼彼有」(MA),南傳作「到處歡喜」(tatratatrābhinandinī,直譯為「彼彼歡喜」),菩提比丘長老英譯為「到處尋歡樂」(seeking delight here and there)。
[CFn012]〔莊 註012〕 「欲的渴愛」(kāmataṇhā,另譯為「欲愛」),菩提比丘長老英譯為「為求感官快樂的渴望」(craving for sensual pleasures)。
[CFn013]〔莊 註013〕 「有的渴愛」(bhavataṇhā,另譯為「有愛;存在的渴愛」),菩提比丘長老英譯為「為求存在的渴望」(craving for existence)。「有」(bhava)即十二緣起的「有支」。
[CFn014]〔莊 註014〕 「虛無的渴愛」(vibhavataṇhā,另譯為「無有愛;非有愛」),菩提比丘長老英譯為「為求根絕的渴望」(craving for extermination)。
[CFn015]〔莊 註015〕 「無餘褪去與滅」(asesavirāganirodho),菩提比丘長老英譯為「無殘餘褪去與終止」(the remainderless fading away and ceasing)。
[CFn016]〔莊 註016〕 「斷念」(paṭinissagga, paṭinissajjati,另譯為「捨遣;捨離;定棄」),菩提比丘長老英譯為「對其斷念;死心」(relinquishing of it),並解說「斷念」主要用在毘婆舍那階段,對所有有為法經由洞察無常而積極消除雜染,發生在「安那般那念」的第十六階(參看《雜阿含803經》),「捨棄」則用在聖道成熟,可能意味著完全放棄所有執著的最後狀態,因此在意義上與涅槃緊接。
[CFn017]〔莊 註017〕 「無依住」(anālaya,另譯為「無執著;非住;非阿賴耶」),菩提比丘長老英譯為「拒絕那同一個渴愛」(rejecting of that same craving)或「不依靠它」(non-reliance on it, SN.22.103)。
[CFn018]〔莊 註018〕 「滅道跡(SA);滅道(MA)」,南傳作「導向滅道跡」(nirodhagāminiṃ paṭipadaṃ),菩提比丘長老英譯為「導向其停止的路」(the way leading to its cessation)。
[CFn019]〔莊 註019〕 「遍知」(parijānaṃ, pariñña, parijānāti),菩提比丘長老英譯為:「完全地理解」(fully understanding),並解說在經典的使用中,只有解脫阿羅漢才適合說「遍知parijānāti」(完全地理解),而只有初果以上的聖者,才適合說「自證;證知(abhijānāti)」(親身體證的知)。
[CFn020]〔莊 註020〕 「修習」(bhāveti,原意為「使有;使存在」,名詞bhāvanā,特別用在禪修的場合),菩提比丘長老英譯為「開發;發展」(develops, 名詞development),或「默想的開發;禪修」(meditative development, AN.8.36)。
[CFn021]〔莊 註021〕 「三轉」(tiparivaṭṭa),菩提比丘長老英譯為「三階段」(three phases),即對四聖諦第一轉的「知」,第二轉的「應遍知/應斷/應修/應證」以及第三轉的「已遍知/已斷/已修/已證」。後來「慧遠」(523~592AD)在其《大乘起信論義疏》中,分別以「示轉」、「勸轉」、「證轉」稱之,也很貼切。
[CFn022]〔莊 註022〕 「十二行相」(dvādasākāra),菩提比丘長老英譯為「十二種情況」(twelve aspects),這就是四聖諦在每一轉時的內容。
[CFn023]〔莊 註023〕 「沙門」(samaṇa)是婆羅門以外的出家修道者之通稱,「沙門尼」(samaṇī)為女性沙門。
[CFn024]〔莊 註024〕 「婆羅門」(brāhmaṇa,另譯為「梵志:以求往生梵天為志者」),為佛陀時代傳統宗教的宗教師,後來成為一個種姓階層,地位高於王族(剎帝利),但在阿含經中,其地位顯然已在王族之下。
[CFn025]〔莊 註025〕 「世代」(pajāya),水野弘元《巴利語辭典》作「人人」(pajā),菩提比丘長老英譯為「這一世代」(this generation)。
[CFn026]〔莊 註026〕 「智見;智與見」(ñāṇadassanaṃ, Ñāṇañca…dassanaṃ),菩提比丘長老英譯為「理解與眼光」(the knowledge and vision)。按:此處的「見」(dassanaṃ)為名詞「看見」(動詞dassati),指義理的看見(認識到;領悟到),與觀念、見解的「見」(diṭṭhi)不同。
[CFn027]〔莊 註027〕 「說此法時」,南傳作「而當這個解說被說時」(Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne),菩提比丘長老英譯為「當這個講說被說時」(while this discourse was being spoken)。按,經文中動詞「被說時」(bhaññamāne),用的是被動動詞的「現在分詞」的語態,明確表示是在說法的進行中證果的。
[CFn028]〔莊 註028〕 「尊者」(āyasmā, āyasmant,另譯為「具壽」),菩提比丘長老英譯為「尊敬的」(Venerable)。
[CFn029]〔莊 註029〕 「遠塵、離垢得法眼淨(SA);遠塵、離垢諸法法眼生(MA/DA);諸塵垢盡得法眼淨(AA)」,南傳作「遠塵、離垢之法眼」(virajaṃ vītamalaṃ dhammacakkhuṃ),菩提比丘長老英譯為「屬於正法,無塵、無瑕的眼光」(the dust-free, stainless vision of the Dhamma)。由南傳的經文來看,漢譯「法眼淨」的「淨」,是「遠塵、離垢」的同義詞,而此「法眼淨」的具體內容,依南傳經文則是:「凡任何集法都是滅法。」(yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti),菩提比丘長老英譯為「任何有起源者必歸於停止」(Whatever is subject to origination is all subject to cessation)。這裡的「法」(dhamma),菩提比丘長老英譯為「屬於……者」(subject to),而「法眼淨」這個詞,在經文中都用於「證初果」者。
[CFn030]〔莊 註030〕 「集法」(samudayadhammo),菩提比丘長老英譯為「屬於有起源者」(subject to origination),或「起源性質」(the nature of origination, SN.47.40)。這裡的「法」不是指「正法」。
[CFn031]〔莊 註031〕 「優陀那」(udānaṃ),菩提比丘長老英譯為「有所啟示的話」(inspired utterance)。印順法師解說為:「優陀那」(udāna),或音譯為鄔陀南、嗢拖南等;義譯為讚歎、自說、自然說等。Ud+van,為氣息的由中而出,發為音聲;本義為由於驚、喜、怖、悲等情感,自然抒發出來的音聲。所以古人的解說,主要為「感興語」、「自然說」二類。
[CFn032]〔莊 註032〕 「先生」(bho,原意為對平輩的稱呼),菩提比丘長老英譯為「大師」(Master),Buddhadatta英譯為「親愛的」(my dear),Maurice Walshe先生英譯為「朋友」(friend)。
[CFn033]〔莊 註033〕 「阿若憍陳如」(aññāsikoṇḍañña),「阿若」(aññā)為音譯,義譯為「已了知」,「拘鄰」(koṇḍañña)為「憍陳如」的另譯,菩提比丘長老英譯為「已了知的憍陳如」(koṇḍañña Who Has Understood)。
[SFn01]〔蕭 註01〕 “三轉十二行” (ti-parivaṭṭaṃ dvādasākāraṃ)在漢譯本的典籍中有稱之為 “三轉四諦十二行法輪” 。在巴利文本之中,指佛陀從三個層面來說四聖諦的義理:對五比丘解釋四聖諦,策發他們在四聖諦之中修習,勸勉他們徹證四聖諦。因為佛陀從三個層面來說四聖諦,所以當中包括有十二個範疇的內容:這是苦、應去遍知苦、要徹底遍知苦,這是苦集、應去斷除苦集、要徹底斷除苦集,這是苦滅、應去證得苦滅、要徹底證得苦滅,這是苦滅之道、應去修習苦滅之道、要徹底完成苦滅之道。在巴利文本之中,這稱為 “三轉十二行” 。
[BFn01]

(Ven. Bodhi. 01) The three phases (tiparivaa) are:

  • i.) the knowledge of each truth (sacca-nana), e.g., "This is the noble truth of suffering";
  • ii.) the knowledge of the task to be accomplished regarding each truth (kicca-nana), e.g., "This noble truth of suffering is to be fully understood"; and
  • iii.) the knowledge of accomplishment regarding each truth (kata-nana), e.g., "This noble truth of suffering has been fully understood."

The twelve modes (dvadasakara) are obtained by applying the three phases to the four truths.

[TFn01](Ven. Thanissaro. 01) The Pali phrases for the four noble truths are grammatical anomalies. From these anomalies, some scholars have argued that the expression "noble truth" is a later addition to the texts. Others have argued even further that the content of the four truths is also a later addition. Both of these arguments are based on the unproven assumption that the language the Buddha spoke was grammatically regular, and that any irregularities were later corruptions of the language. This assumption forgets that the languages of the Buddha's time were oral dialects, and that the nature of such dialects is to contain many grammatical irregularities. Languages tend to become regular only when being used to govern a large nation state or to produce a large body of literature: events that happened in India only after the Buddha's time. (A European example: Italian was a group of irregular oral dialects until Dante fashioned it into a regular language for the sake of his poetry.) Thus the irregularity of the Pali here is no proof either for the earliness or lateness of this particular teaching.
[TFn02](Ven. Thanissaro. 02) Another argument for the lateness of the expression "noble truth" is that a truth — meaning an accurate statement about a body of facts — is not something that should be abandoned. In this case, only the craving is to be abandoned, not the truth about craving. However, in Vedic Sanskrit — as in modern English — a "truth" can mean both a fact and an accurate statement about a fact. Thus in this case, the "truth" is the fact, not the statement about the fact, and the argument for the lateness of the expression does not hold.
[TFn03](Ven. Thanissaro. 03) The discussion in the four paragraphs beginning with the phrase, "Vision arose...," takes two sets of variables — the four noble truths and the three levels of knowledge appropriate to each — and lists their twelve permutations. In ancient Indian philosophical and legal traditions, this sort of discussion is called a wheel. Thus, this passage is the Wheel of Dhamma from which the discourse takes its name.

巴利文經典最突出的特點,同時也是缺乏同情心的讀者最感厭倦的特點,就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …,…,…,

…,…,…, 這種文句冗長的特性,另外還有一個原因,那就是在長時期中三藏經典只以口授相傳。 …,…,…,

…,…,…, 巴利文經典令人生厭的機械性的重覆敘述,也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …,…,…,

…,…,…, 重覆敘述不僅是說教記錄的特點,而且也是說教本身的特點。我們持有的版本,無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

(節錄自: 巴利系佛教史綱 第六章 聖典 二 摘錄 )