[The Noble Eightfold Path] "And what is the middle way realized by the Tathagata that producing vision, producing knowledge leads to calm, to direct k

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1 轉法輪經相應部 56 諦相應第 11 經原始佛法三摩地學會中譯 ( 依菩提比丘之相應部英譯本為主 ) 菩提比丘英譯本附 : 坦尼沙羅比丘英譯本 56 諦相應第 11 經雜阿含大正藏第 379 經 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. 我這麼聽說 : 有一次, 世尊在波羅奈斯城仙人墮處的鹿野苑世尊對五比丘說道 : 比丘們! 有兩種極端是出家者不應該依循的, 哪兩種? 一個就是縱情於欲樂的享受, 那是低級的粗鄙的世俗的不聖潔的徒勞無益的以及, 投入於自我折磨的苦行, 那是痛苦的不聖潔的徒勞無益的比丘們! 如來由於捨離這兩種極端, 領悟了中道, 而生起眼目 (cakkhum,vision) 知見平靜智慧覺悟以及涅槃如是我聞 : 一時, 佛住波羅㮈鹿野苑中仙人住處爾時世尊告五比丘 :

2 [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. [The Four Noble Truths] "Now this, monks, is the noble truth of stress: 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 比丘們! 如來所領悟的這個會生起眼目知見平靜智慧覺悟以及涅槃的中道是什麼呢? 那就是神聖的八正道, 也就是 : 正見正志正語正業正命正精進正念正定比丘們! 這就是如來所了悟的, 能生起眼目知見平靜智慧覺悟以及涅槃的中道比丘們! 苦聖諦就是說 : 生是苦老是苦死亡是苦怨憎會是苦愛別離是苦求不得是苦 ; 總結來說, 若執取五蘊, 則五蘊是苦比丘們! 苦集聖諦就是說 : 造成不斷再生存有的起源是帶有喜貪且到處尋求快樂的渴愛 (tanha,craving) 也就是 : 對五欲樂永恒存有與斷滅盡絕的渴愛比丘們! 苦滅聖諦就是說 : 將前述之渴愛滅盡無餘止息也就是捨離它

3 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. 棄絕它解脫它不依賴它比丘們! 苦滅道跡聖諦就是說 : 神聖的八正道也就是 : 正見正志正語正業正命正精進正念正定 "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. '''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, [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 苦聖諦三轉比丘們! 此是苦聖諦, 汝當知 ( 如來 ) 於此本所未曾聞法, 生起了眼目知見智慧光明比丘們! 此聖諦之苦當徹知 ( 如來 ) 於此本所未曾聞法, 生起了眼目知見智慧光明初轉四聖諦此苦聖諦, 本所未曾聞法, 當正思惟時, 生眼智明覺此苦集, 此苦滅, 此苦滅道跡聖諦, 本所未曾聞法, 當正思惟時, 生眼智明覺

4 "'This noble truth of suffering has been fully understood': thus, bhikkhus, comprehended'... 'This noble truth of stress has been comprehended.' 比丘們! 此聖諦之苦我已徹知 ( 如來 ) 於此本所未曾聞法, 生起了眼目知見智慧光明 '''This is the noble truth of the origin "Vision arose, insight arose, 苦集聖諦三轉 of suffering': thus, bhikkhus, in discernment arose, knowledge arose, 比丘們! 此是苦集聖諦, 汝當知 ( 如來 ) regard to things unheard before, illumination arose within me with 於此本所未曾聞法, 生起了眼目知見 there arose in me vision, knowledge, regard to things never heard before: 智慧光明 wisdom, true knowledge, and light. 'This is the noble truth of the 比丘們! 此聖諦之苦集當斷 ( 如來 ) 於 "'This noble truth of the origin of origination of stress'... 'This noble 此本所未曾聞法, 生起了眼目知見 suffering is to be abandoned': thus, truth of the origination of stress is to 智慧光明 bhikkhus, be abandoned'... 'This noble truth of "This noble truth of the origin of 比丘們! 此聖諦之苦集我已斷 ( 如來 ) the origination of stress has been suffering has been abandoned': 於此本所未曾聞法, 生起了眼目知見 abandoned.' thus, bhikkhus, 智慧光明 '''This is the noble truth of the Vision arose, insight arose, 苦滅聖諦三轉 cessation of suffering': thus, discernment arose, knowledge arose, 比丘們! 此是苦滅聖諦, 汝當知 ( 如來 ) bhikkhus, in regard to things illumination arose within me with 於此本所未曾聞法, 生起了眼目知見 unheard before, there arose in me regard to things never heard before: 智慧光明 vision, knowledge, wisdom, true 'This is the noble truth of the cessation 比丘們! 此聖諦之苦滅當證 ( 如來 ) 於 knowledge, and light. of stress'... 'This noble truth of the 此本所未曾聞法, 生起了眼目知見 "'This noble truth of the cessation of cessation of stress is to be directly 智慧光明 suffering is to be realized': thus, experienced'... 'This noble truth of the bhikkhus, 比丘們! 此聖諦之苦滅我已證 ( 如來 ) cessation of stress has been directly '''This noble truth of the cessation of 於此本所未曾聞法, 生起了眼目知見 experienced.' suffering has been realized': thus, 智慧光明 bhikkhus, "'This is the noble truth of the way "Vision arose, insight arose, 苦滅道跡聖諦三轉二轉四聖諦復次苦聖諦, 知當復知, 本所未聞法, 當正思惟時, 生眼智明覺苦集聖諦, 已知當斷, 本所未曾聞法, 當正思惟時, 生眼智明覺復次此苦滅聖諦, 已知當作證, 本所未聞法, 當正思惟時, 生眼智明覺復次此苦滅道跡聖諦, 已知當修, 本所未曾聞法, 當正思惟時, 生眼智明覺三轉四聖諦復次比丘! 此苦聖諦, 已知己知出, 所未聞法, 當正思惟時, 生眼智明覺復次此苦集聖諦, 已知已斷出, 所未聞法, 當正思惟時, 生眼智明覺復次苦滅

5 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, "'This noble truth of the way leading to the cessation of suffering has 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 比丘們! 此是苦滅道跡聖諦, 汝當知 ( 如來 ) 於此本所未曾聞法, 生起了眼目知見智慧光明比丘們! 此聖諦之苦滅道跡當修 ( 如來 ) 於此本所未曾聞法, 生起了眼目知見智慧光明比丘們! 此聖諦之苦滅道跡我已修 ( 如來 ) 於此本所未曾聞法, 生起了眼目知見智慧光明聖諦, 已知已作證出, 所未聞法, 當正思惟時, 生眼智明覺復次苦滅道跡聖諦, 已知已修出, 所未曾聞法, 當正思惟時, 生眼智明覺 been developed': thus, bhikkhus, developed.' [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. 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 比丘們! 若我對四聖諦的三轉及十二項諸比丘! 我於此四聖諦三內涵, 還沒有完全純淨的如實知見, 那轉十二行, 不生眼智麼, 比丘們! 我就不會在所有的天神明覺者, 我終不得於諸魔羅梵天沙門婆羅門以及一切的天魔梵, 沙門婆羅天人當中宣稱 : 如來已經證得了無上門, 聞法眾中, 為解脫, 正等正覺為出, 為離, 亦不自證得比丘們! 由於我對四聖諦的三轉及十二阿耨多羅三藐三菩提項內涵, 已經完全純淨的如實知見, 因我已於四聖諦三轉十二此, 比丘們! 我才在所有的天神魔羅行, 生眼智明覺故, 梵天沙門婆羅門以及一切的天人於諸天魔梵, 沙門當中宣說 : 如來已經證得了無上正等正婆羅門, 聞法眾中, 得出, 覺得脫, 自證得成阿耨多羅我得到了智見 : 我內心的解脫已不可動三藐三菩提搖, 這是我最後一生, 此後永不再生

6 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. 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. [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 以上就是世尊所說, 五比丘聽了世尊所爾時世尊說是法時, 尊說的法生起了法喜當說法結束之後, 者憍陳如, 及八萬諸天, 尊者憍陳如生起了遠塵離垢的清淨法遠塵離垢, 得法眼淨眼 : 凡是生起的, 必定會滅去爾時世尊告尊者憍陳如 : 知法未? 憍陳如白佛 : 已知, 世尊! 復告尊者憍陳如 : 知法未? 拘鄰白佛 : 已知, 善逝! 尊者拘鄰已知法故, 是故名阿若拘鄰當世尊轉動了法輪之際, 地居天神發出尊者阿若拘鄰知法已, 地呼喊 : 世尊在波羅奈斯城仙人墮處的鹿神舉聲唱言 : 諸仁者! 世野苑, 已經轉動了無上的法輪, 這不是尊於波羅㮈國仙人住處鹿一切沙門婆羅門天神魔羅梵天野苑中, 三轉十二行法或世界中的任何人所能夠迫令停止的輪, 諸沙門婆羅門, 諸在聽到地居天神的呼喊之後, 四天王天天魔梵所未曾轉 ; 多的天神也發出了呼喊在聽到四天王所饒益, 多所安樂, 哀愍天的天神呼喊之後, 三十三天的天神也世間, 以義饒益, 利安天發出了呼喊在聽到三十三天的天神人, 增益諸天眾, 減損阿

7 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." 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. 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. 呼喊之後, 夜摩天的天神也發出了呼喊在聽到夜摩天的天神呼喊之後, 兜率陀天的天神也發出了呼喊在聽到兜率陀天的天神呼喊之後, 化樂天的天神也發出了呼喊在聽到化樂天的天神呼喊之後, 他化自在天的天神也發出了呼喊在聽到他化自在天的天神呼喊之後, 梵天的天神也發出了呼喊 : 世尊在波羅奈斯城仙人墮處的鹿野苑, 已經轉動了無上的法輪, 這不是一切沙門婆羅門天神魔羅梵天或世界中的任何人所能夠迫令停止的正當此時, 呼喊之聲響徹整個梵天世界, 三千大千世界都不斷地顫抖搖晃及震動著世間出現了一道無以倫比的強光, 遠遠勝過天人所散發的光芒此時世尊說出了以下的偈語 : 憍陳如確實了悟了, 憍陳如確實了悟了因此尊者憍陳如得到了安若憍陳如的名號, 意即了悟的憍陳如修羅眾地神唱已, 聞虛空神天, 四天王天, 三十三天, 炎魔天, 兜率陀天, 化樂天, 他化自在天, 展轉傳唱, 須臾之間, 聞于梵身天梵天乘聲唱言 : 諸仁者! 世尊於波羅㮈國仙人住處鹿野苑中, 三轉十二行法輪, 諸沙門婆羅門, 諸天魔梵, 及世間聞法未所曾轉 ; 多所饒益, 多所安樂, 以義饒益諸天世人, 增益諸天眾, 減損阿修羅眾世尊於波羅㮈國仙人住處鹿野苑中轉法輪, 是故此經名轉法輪經佛說此經已, 諸比丘聞佛所說, 歡喜奉行

8 心得分享一四聖諦的三轉十二行, 雜阿含是先依三轉的縱的時間次第展開, 而於每一轉再橫的展開四諦這是強調三轉的說法次第, 或許北傳才依此而有三轉普被三根的說法 : 初示轉為利根, 次勸轉為中根, 三証轉為鈍根而相應部是先依四聖諦橫的展開, 而於每一諦再分別作縱的次第三轉這不單強調了四聖諦的重要性, 並且每一諦皆三轉, 這就說明三轉比較不像說法次第, 而更像是指出了每一聖諦的修証綱宗世尊在之後總結時亦說 : 我若於四聖諦三轉十二行, 我已於四聖諦三轉十二行這也指明是四聖諦三轉, 而不是三轉四聖諦由上述可知, 北傳所謂三轉普被三根的論點, 似乎把佛陀活潑潑的應機說法說得有點僵, 所以較像是後人經由思惟分析歸納而整理出來的東西, 南傳的經文平鋪直敘, 則較符合自然說法的本質二佛陀一而再反復地說 : 四聖諦是本所未曾聞法, 又說 : 如來依於四聖諦而生起眼目知見智慧光明, 這些都在在強調四聖諦是不共世間的學說, 是佛法的核心內容, 並突顯四聖諦對於覺悟的重要性, 也就是說, 佛法不是用強力制伏定力神通或什麼功夫等來對治處理, 而是依四聖諦的正見智慧來消融化解三佛陀轉法而憍陳如為法所動得法眼淨, 於此說示悟入一轉一動之中, 正法輪於此初次得以轉動, 人間至此三寶具足, 三寶的真正意涵亦在於此先覺者覺法後覺者, 正法依此才得以於世間常轉不息僧寶的意義正是在荷擔如來家業, 而如來家業則是傳承暗夜的覺法明燈, 使令不滅經文中提到諸天鬼神傳唱此一人間佳話, 這也正是表示 : 法輪轉動乃驚天地, 動鬼神的一件大事, 因為人天長夜從此照破, 無盡生死從此息止任何七眾弟子都應當以此為重, 莫令正法沈淪, 方不負佛陀的出世慈懷四這裡為什麼併舉四聖諦的三轉與十二行, 三轉與十二行兩個有什麼差別? 如果有, 差別在哪裡? 從經文脈絡可知 : 三轉是強調四聖諦修証的綱宗, 十二行是強調四聖諦修証的內容 ; 也就是 : 佛法的修証應先明綱宗, 再依內容漸次修習五三轉是指什麼呢? 我們從經文可看出端倪經文說 : 苦聖諦,( 已 ) 知當復知苦集聖諦, 已知當斷苦滅聖諦, 已知當作證苦滅道跡聖諦, 已知當修經文中每一聖諦都是已知當, 可見就學眾而言, 第一轉是要聞而當知, 第二轉則是要知而當修, 而所修則依四諦各有不同, 也就是 : 苦當徹知, 集當斷, 滅當証, 道當修接著經文又說 : 苦聖諦, 已知己知出苦集聖諦, 已知已斷出苦滅聖諦, 已知已作證出苦滅道跡聖諦, 已知已修出.. 這段說明了第三轉是修而當証, 而所証亦依四諦各有不同, 也就是 : 苦已徹知, 集已斷, 滅已證, 道已修所以三轉的綱宗從佛陀來說是 :(1) 示知轉 ;(2) 勸修轉 ;(3) 作証轉但更重要的是, 從我們學眾來說它分別對應著 :(1) 聞而當知 ;(2) 知而當修 ;(3) 修而當証這也是見法修法証法的重要舉示六世尊依於四聖諦成就三轉十二行, 生起眼目知見智慧光明, 而自證得無上正等正覺 ; 憍陳如依於四聖諦成就初轉聞法已知, 故得法眼淨

9 七轉法輪經提出的修証綱宗 : 1. 見法 : 聞而當知知苦聖諦知苦集聖諦知苦滅聖諦知苦滅道跡聖諦 2. 修法 : 知而當修知苦斷苦集証苦滅修苦滅道跡 3. 証法 : 行而當証苦已知苦集已斷苦滅已証苦滅道跡已修四聖諦三轉十二行四諦三轉 12 行佛陀學苦聖諦苦集聖諦苦滅聖諦苦滅道跡聖諦初轉二轉三轉初轉二轉三轉初轉二轉三轉初轉二轉三轉一行二行三行四行五行六行七行八行九行十行十一行十二行示知轉勸修轉作証轉示知轉勸修轉作証轉示知轉勸修轉作証轉示知轉勸修轉作証轉當知當修當証當知當修當証當知當修當証當知當修當証眾苦聖諦當知見此聖諦之苦當徹知此聖諦之苦已徹知苦集聖諦當知見此聖諦之苦集當斷此聖諦之苦集已斷苦滅聖諦當知見此聖諦之苦滅當証此聖諦之苦滅已証苦滅道跡聖諦當知見此聖諦之苦滅道跡當修此聖諦之苦滅道跡已修

比對 : 南傳是 : 然而於一切行寂止, 一切依定棄, 愛盡離欲滅盡涅槃, 我心不進不澄不安住不解脫生恐懼取著意退轉則思 : 若然者, 何為我體耶? 然而觀於法者則不然可知闡陀此

比對 : 南傳是 : 然而於一切行寂止, 一切依定棄, 愛盡離欲滅盡涅槃, 我心不進不澄不安住不解脫生恐懼取著意退轉則思 : 若然者, 何為我體耶? 然而觀於法者則不然可知闡陀此闡陀經比對和要義林崇安編校 ( 內觀雜誌,89 期,pp. 33-45,2013.01) 說明此處比對下列經論 : 1. 雜阿含 262 經 : 闡陀經 2. 相應部 22.90: 闡陀 3. 瑜伽師地論攝事分解釋要義 4. SN 22.90 Channa Sutta:To Channa 1. 雜阿含 262 經