《雜阿含41經》Vs《SN22.56》
發表於 : 2005-04-16, 11:13
SN22.56:
一、關於色蘊的組成:
1. And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called the form. (菩提尊者英譯本)
比丘們啊!什麼是色蘊呢?四大種以及源於四大種的色:它被稱之為色蘊。(筆者中譯)
2.Bhikkhus, what is Corporeality? There are the four great primary elements and the material properties dependent on these four great primary elements. .Bhikkhus, these are called Corporeality (緬甸宗教部英譯本)
比丘們啊!什麼是色蘊呢? 有四大種以及緣於四大種之物質性的,比丘們啊!它們稱之為色蘊。(筆者中譯)
(緊接著下一句)
二、關於色取蘊的生滅:
1.With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. (菩提尊者英譯本)
依食之生起,則有色蘊之生起。依食之滅,則有色蘊之滅。(筆者中譯)
2. Corporeality arise due to the arising of nutriment. Corporeality cease due to the cessation of nutriment. (緬甸宗教部英譯本)
色蘊因食之生起而生起。色蘊因食之滅而滅。(筆者中譯)
評:菩提尊者的譯本「四大種以及源於四大種的色:它被稱之為色蘊」與《雜阿含41經》的「諸所有色,一切四大及四大造色,是名色。」一樣,在語法上似乎有重言句之嫌,這應該是直譯的關係吧!(有待查巴利原典)。緬甸宗教部的英譯本則文義明了。
關於色取蘊的生滅之經文,說明色蘊的生滅與食的生滅息息相關。
什麼東西的生滅會與食的生滅息息相關呢?答案是不是很明顯的了!
三、關於正觀色蘊生、滅、滅之道
1.Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation…….. (菩提尊者英譯本)
有些沙門、婆羅門已直接明了這是色,這是色蘊之生起,這是色蘊之滅…….. (筆者中譯)
2. Bhikkhus, some samanas and brahmanas having such insight into (the nature of) Corporeality, having such insight into the origin of Corporeality, having such insight into the cessation of Corporeality,…….. (緬甸宗教部英譯本)
比丘們啊!有些沙門、婆羅門現有如此色蘊(本質)之內明,現有如此色蘊之生起之內明,現有如此色蘊之滅之內明………(筆者中譯)
評:菩提尊者英譯「已直接明了having directly known」,緬甸宗教部則譯為「現有內明having insight into」,讓我回想在迎福村討論《雜阿含1經》的景象。緬甸宗教部的譯本充分顯現緬甸學派注重禪修的學風。
一、關於色蘊的組成:
1. And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called the form. (菩提尊者英譯本)
比丘們啊!什麼是色蘊呢?四大種以及源於四大種的色:它被稱之為色蘊。(筆者中譯)
2.Bhikkhus, what is Corporeality? There are the four great primary elements and the material properties dependent on these four great primary elements. .Bhikkhus, these are called Corporeality (緬甸宗教部英譯本)
比丘們啊!什麼是色蘊呢? 有四大種以及緣於四大種之物質性的,比丘們啊!它們稱之為色蘊。(筆者中譯)
(緊接著下一句)
二、關於色取蘊的生滅:
1.With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. (菩提尊者英譯本)
依食之生起,則有色蘊之生起。依食之滅,則有色蘊之滅。(筆者中譯)
2. Corporeality arise due to the arising of nutriment. Corporeality cease due to the cessation of nutriment. (緬甸宗教部英譯本)
色蘊因食之生起而生起。色蘊因食之滅而滅。(筆者中譯)
評:菩提尊者的譯本「四大種以及源於四大種的色:它被稱之為色蘊」與《雜阿含41經》的「諸所有色,一切四大及四大造色,是名色。」一樣,在語法上似乎有重言句之嫌,這應該是直譯的關係吧!(有待查巴利原典)。緬甸宗教部的英譯本則文義明了。
關於色取蘊的生滅之經文,說明色蘊的生滅與食的生滅息息相關。
什麼東西的生滅會與食的生滅息息相關呢?答案是不是很明顯的了!
三、關於正觀色蘊生、滅、滅之道
1.Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation…….. (菩提尊者英譯本)
有些沙門、婆羅門已直接明了這是色,這是色蘊之生起,這是色蘊之滅…….. (筆者中譯)
2. Bhikkhus, some samanas and brahmanas having such insight into (the nature of) Corporeality, having such insight into the origin of Corporeality, having such insight into the cessation of Corporeality,…….. (緬甸宗教部英譯本)
比丘們啊!有些沙門、婆羅門現有如此色蘊(本質)之內明,現有如此色蘊之生起之內明,現有如此色蘊之滅之內明………(筆者中譯)
評:菩提尊者英譯「已直接明了having directly known」,緬甸宗教部則譯為「現有內明having insight into」,讓我回想在迎福村討論《雜阿含1經》的景象。緬甸宗教部的譯本充分顯現緬甸學派注重禪修的學風。