英、汉译本《中部》译文相异部分对勘

醬子喲

在下在中英对读《中部》的过程中，陆续发现一些译文相异之处，自行记录之余，觉得不妨拿出来与诸位分享，也请批评指正。
在下会在阅读过程中，把发现有相异的经文部分，陆续在此贴更新。

汉译底本：
《汉译南传大藏经·中部》 翻译：元亨寺
英译底本：
翻译：Bhikkhu Ñāṇamoli & Bhikkhu Bodhi

《中部·1.根本法门经》
世尊如是说已，彼等比丘欢喜世尊所说，信受奉行!
That is what the Blessed One said. But those bhikkhus did not delight in the Blessed One’s Words.

《中部·41.萨罗村婆罗门经》
又有爱欲邪行者：凡为母所护，为父所护，为父母所护，为兄弟所护，为姊妹所护，为亲族所护，有夫之女人，有杖罚所护之女人，乃至饰有华鬘璎珞之女人，与如是等之女人交媾者也。
he has intercourse with women who are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, and even with those who are garlanded in token of betrothal.


《中部·47.思察经》
“诸比丘!由思察知他心差别之比丘，于如来为等正觉者耶?或非然耶?应作思察。”
“Bhikkhus, a bhikkhu who is an inquirer, not knowing how to gauge another’s mind, should make an investigation of the Tathāgata in order to find out whether or not he is fully enlightened.”

《中部·61.庵婆蘖林教诫罗睺罗经》
如是，罗睺罗!凡任何故意妄语而无愧者，予言：‘彼亦无任何恶不可作也。’是故，实以汝罗睺罗!汝当作如是学：“我不得戏笑妄言。”
So too, Rāhula, when one is not ashamed to tell a deliberate lie, there is no evil, I say, that one would not do. Therefore, Rāhula, you should train thus: ‘I will not utter a falsehood even as a joke.’

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《中部·64.摩罗迦大经》
阿难!恰如恒伽河水满、平岸、鸟易得饮；是时，一力弱人来云：‘予可依臂横断此恒伽河之流、安稳至彼岸。’如彼依臂横断恒伽河之流，安稳至彼岸，为不可能也。
“Suppose, Āanda, the river Ganges were full of water right up to the brim so that crows could drink from it, and then a feeble man came thinking: ‘By swimming across the stream with my arms, I shall get safely across to the further shore of this river Ganges’; yet he would not be able to get safely across.
力强之人的比喻亦如是。

《中部·65.跋陀利经》
跋陀利!此处有一类比丘于师之教为非学全分行者。彼[念]如是：‘今我亲近远离之床座，即森林、树下、山岩、石窟、山峡、冢间、林丛、露地、或稻草堆处，我或能以超人法作证特殊之最胜知见。’
“Here, Bhaddāi, some bhikkhu does fulfil the training in the Teacher’s Dispensation. He considers thus: ‘Suppose I were to resort to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw—erhaps I might realise a superhuman state, a distinction in knowledge and vision worthy of the noble ones.’

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《中部·69.瞿尼师经》
一时，世尊住王舍城之竹林，栗鼠饲养处。尔时，有名为瞿尼师之比丘，为林住者、谷间正行者；以某要事至僧伽中。
Now on that occasion a bhikkhu named Gulissāni, a forest-dweller of lax behaviour, had come on a visit to stay in the midst of the Sangha for some business or other.
诸贤!以林住比丘……住者，不应过早进入村里，不应中午还归。
“When a forest-dwelling bhikkhu comes to the Sangha and is living in the Sangha, he should not enter the village too early or return late in the day.

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《中部·76.删陀迦经》
[阿难曰：]‘为此，删陀迦!为汝说喻；有关此，依喻有一类智者，善知所说之意义也。删陀迦!犹如人之手足截断者，彼于行、住、眠、寤时，时常继续[呈现知见]手足已截断’；并且于省察时知：‘予之手足是已截断也。’删陀迦!如是，凡彼比丘为阿罗汉、诸漏已尽者、修行成满者、所应作已作者、弃诸重担者、逮得已利者、有结灭尽者、正智解脱者，彼于行、住、眠、寤时、时常继续[现起智见]诸漏已尽，并于省察时知：‘对予，诸漏是已尽也。’
“As to that, Sandaka, I shall give you a simile, for some wise men here understand the meaning of a statement by means of a simile. Suppose a man’s hands and feet were cut off. Whether he is walking or standing or sleeping or awake, his hands and feet are continuously and uninterruptedly cut off, but he would know this only when he reviews the fact. So too, Sandaka, when a bhikkhu is an arahant with taints destroyed…his knowledge and vision that his taints are destroyed is not continuously and uninterruptedly present to him whether he is walking or standing or sleeping or awake; rather, he knows ‘My taints are destroyed’ only when he reviews this fact.”

《中部·77.善生优陀夷大经》
复次，优陀夷!我诸弟子欲修习增上慧而思惟：“沙门瞿昙使具慧者，成就最上慧蕴。”实则彼不见未来之论道，又对已生之他论难，不能以正法论破者，无有是处也。”优陀夷!汝如何作思耶?我诸弟子如是知，如是见，其为中断他人之话语耶?”世尊!“不然!”优陀夷!我非望于教诫诸弟子，正望诸弟子教诫于我。优陀夷!我诸弟子修习增上慧而思惟：“沙门瞿昙使具慧者……乃至……无有是处。”优陀夷!此为第三法，依此诸弟子对我恭敬、尊重、崇敬、崇拜、而又亲近奉侍。
“Again, Udāin, my disciples esteem me for the higher wisdom thus: ‘The recluse Gotama is wise; he possesses the supreme aggregate of wisdom. It is impossible that he should not foresee the implications of an assertion or that he should not be able to confute with reasons the current doctrines of others.’ What do you think, Udāin? Would my disciples, knowing and seeing thus, break in and interrupt me?”—“No, venerable sir.”—“I do not expect instruction from my disciples; invariably, it is my disciples who expect instruction from me. This is the third quality because of which my disciples honour me…

《中部·80.鞞摩那修经》
迦旃延!此等为五种之欲。“迦旃延!实则缘此等五种之欲而生，由欲乐生最上欲乐，此谓之此等中之最上。”
“Now, Kaccāa, the pleasure and joy that arise dependent on these five cords of sensual pleasure are called sensual pleasure. [b]Thus sensual pleasure [arises] through sensual pleasures, but beyond sensual pleasure there is a pleasure at the peak of the sensual, and that is declared to be the highest among them.”

《中部·81.陶师经》
尔时，阿难!彼等王臣往告伽提喀罗陶师处曰：“尊者!此所载白粳米及其相应之助味品等五百米车，为迦尸王颊鞞所赠汝者。尊者请受纳。王因多事未得前来。”
Then the king’s men went to the potter Ghaṭ̄āa and told him: ‘Venerable sir, there are five hundred cartloads of red rice stored in the sheaf, and also sauce materials to go with it, dispatched to you by King Kikī of Kāi; please accept them.’—‘The king is very busy and has much to do. I have enough. Let this be for the king himself.’

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《中部·85.菩提王子经》
尊者阿难告菩提王子曰：“王子!除去白帛，世尊不行帛布之道，如来顾视扈从者。”
The venerable Ānanda said to Prince Bodhi: “Prince, let the cloth be removed. The Blessed One will not step on a strip of cloth; the Tathāata has regard for future generations.”

王子!汝对其作如何思量耶?此处有人来谓：“菩提王子乘象知使钩之术。我于彼处学乘象使钩之术。”彼若有信、则唯有信者达，彼则不达。彼若为无病，则唯无病者能达，彼则将不达。彼若为不奸、不诡，则唯不奸、不诡者能达，彼则将不达。彼若为勤精进，则唯有勤精进者能达，彼则将不达。彼若为有慧，则唯有慧者能达，彼则将不达。
What do you think, prince? Suppose a man came here thinking:‘Prince Bodhi knows the art of wielding a goad while riding an elephant; I shall train in that art under him.’ If he had faith, he could achieve what can be achieved by one who has faith; if he was free from illness, he could achieve what can be achieved by one who is free from illness; if he was honest and sincere, he could achieve what can be achieved by one who is honest and sincere; if he was energetic, he could achieve what can be achieved by one who is energetic; if he was wise, he could achieve what can be achieved by one who is wise.

《中部·87.三大爱生经》
彼时，拘萨罗王波斯匿由座起立，将上衣偏袒一肩，向世尊合掌，三度唱优陀那：“奉事归命彼世尊、应供、等正觉者……乃至……奉事归命彼世尊、应供、等正觉者。”
Then King Pasenadi of Kosala rose from his seat, and arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the Blessed One and uttered this exclamation three times: “Honour to the Blessed One, accomplished and fully enlightened! Honour to the Blessed One, accomplished and fully enlightened! Honour to the Blessed One, accomplished and fully enlightened!”

《中部·89.法庄严经》
复次，世尊！有称为仙余及、宿旧之工匠，我召使之成为我之木工。我与彼等以生计，因我而博得名声。
Again, venerable sir, Isidatta and Purāṇa, my two inspectors, eat my food and use my carriages; I provide them with a livelihood and bring them fame.


《中部·95.商伽经》
诸贤者!沙门瞿昙实具足三十二大人相。摩揭陀国王斯尼耶频婆娑罗与妻俱终生之间归依于沙门瞿昙。沙门瞿昙实已到达欧巴萨陀村、住于欧巴萨陀村北方之天林沙罗树园。
Sirs, the recluse Gotama possesses the thirty-two marks of a Great Man. Sirs, King Seniya Bimbisāra of Magadha and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, King Pasenadi of Kosala and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the brahmin Pokkharasāti and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the recluse Gotama has arrived at Opasāda and is living at Opasāda in the Gods’ Grove, the Sāa-tree Grove to the north of Opasāa.
“尊者瞿昙!于此不仅以信不往诣婆罗门，为随闻亦不往诣婆罗门。”
“The brahmins honour this not only out of faith, Master Gotama. They also honour it as oral tradition.”

《中部·97.陀然经》
时，于王舍城行夏季安居之一比丘，来至南山尊者舍利弗处。至已，向舍利弗问候，交谈吉庆、铭感之语，坐于一面。坐于一面之彼比丘向尊者舍利弗问曰：“贤者!世尊为无病，而有气力耶?”
Then a certain bhikkhu who had spent the Rains at Rājagaha went to the venerable Sāriputta in the Southern Hills and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and the venerable Sāriputta asked him: “Is the Blessed One well and strong, friend?”

《中部·113.善士经》
诸比丘!然者，云何为善士法?诸比丘!于此有善士，由贵家而出家。
“Bhikkhus, what is the character of an untrue man? Here an untrue man who has gone forth from an aristocratic family

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《中部·121.空小经》
然，阿难!凡过去世之诸沙门、婆罗门，虽于成就任何究竟无上清净空住，但彼等于一切应未成就究竟无上清净空住。阿难!凡未来世之诸沙门、婆罗门，虽成就任何究竟无上清净空住。阿难!凡即今之沙门、婆罗门，虽成就究竟无上清净住，但彼等于一切还未成就究竟无上清净空住。是故，阿难!我应成就究竟无上清净空住，汝等应如是学。”
“Ānanda, whatever recluses and brahmins in the past entered upon and abided in pure, supreme, unsurpassed voidness, all entered upon and abided in this same pure, supreme, unsurpassed voidness. Whatever recluses and brahmins in the future will enter upon and abide in pure, supreme, unsurpassed voidness, all will enter upon and abide in this same pure, supreme, unsurpassed voidness. Whatever recluses and brahmins in the present enter upon and abide in pure, supreme, unsurpassed voidness, all enter upon and abide in this same pure, supreme, unsurpassed voidness. Therefore, Āanda, you should train thus: ‘We will enter upon and abide in pure, supreme, unsurpassed voidness.’”

《中部·122.空大经》
阿难!我诱掖汝等，恰如作壶者，如对未烧之土器，我以责应责者。赏应赏者而言：凡有坚实者，应其为坚实。
“I shall not treat you as the potter treats the raw damp clay. Repeatedly restraining you, I shall speak to you, Āanda. Repeatedly admonishing you, I shall speak to you, Āanda. The sound core will stand [the test].”

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长部中英对勘

汉译底本：
《汉译南传大藏经·中部》 翻译：元亨寺
英译底本：
翻译：Maurice Walshe

《长部 第一 梵网经》
诸比丘!若人诽谤我、诽谤佛法、诽谤僧伽，诸比丘若忿怒、若不欢喜，然则，诸比丘能否判断其人是善说、谬说耶?”“尊师!不然。”“诸比丘!若人诽谤我、诽谤佛法、诽谤僧伽，诸比丘对此，不能辨别不实为不实：“如是之故，彼为不事实，如是之故，彼不得真相，我等之间无为此事，又所为事不存在。”
For if others disparage me, the Dhamma or the Sangha, and you are angry or displeased, can you recognise whether what they say is right or not?’ ‘No, Lord.’ ‘If others disparage me, the Dhamma or the Sangha, then you must explain what is incorrect as being incorrect, saying: “That is incorrect, that is false, that is not our way, that is not found among us.”

诸比丘!若人称赞我、称赞佛法、称赞僧伽，诸比丘对此，若欢喜、欣悦、愉适，此即成为诸比丘之障碍。诸比丘!若人称赞我、称赞佛法、称赞僧伽，诸比丘对此，不能确认事实为事实：“如是之故，彼是事实，如是之故，彼得真相，我等之中有为是事，所为事是存在。”
‘But, monks, if others should speak in praise of me, of the Dhamma or of the Sangha, you should not on that account be pleased, happy or elated. If you were to be pleased, happy or elated at such praise, that would only be a hindrance to you. If others praise me, the Dhamma or the Sangha, you should acknowledge the truth of what is true, saying: “That is correct, that is right, that is our way, that is found among us.”

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《长部·14.大本经》
诸比丘!此[诸佛]之常法：菩萨入母胎时，菩萨母不生任何疾病，菩萨母安乐而身无疲倦，又在菩萨胎之菩萨，其大小肢体诸根具足无缺。犹如清净殊胜、纯粹、八面、细磨、明净、光耀、具备一切相好之毗琉璃宝珠；具眼者置于手上，善观察此青色、白色、薄黄色系所穿贯，‘此是清净殊胜、纯粹、八面、细磨、明净、光耀、具备一切相好之毗琉璃宝珠；此以青色、白色、薄黄色系所穿贯。’诸比丘!如是菩萨入母胎时，菩萨母不生任何疾病，菩萨母安乐而身体无疲倦；又在母胎之菩萨，其大小肢体诸根具足无缺。此乃[诸佛]之常法。
‘It is the rule that when a Bodhisatta has entered his mother’s womb, she has no sickness of any kind, she is at ease and without fatigue of body, and she can see the Bodhisatta inside her womb, complete with all his members and faculties. Monks, it is as if a gem, a beryl, pure, excellent, well cut into eight facets, clear, bright, flawless and perfect in every respect, were strung on a blue, yellow, red, white or orange cord. And a man with good eyesight, taking it in his hand, would describe it as such. Thus does the Bodhisatta’s mother, with no sickness, see him, complete with all his members and faculties. That is the rule.

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《长部·19.大典尊经》
尔时，经过一些时日，域主王崩逝；于域主王崩逝时，则令黎努王子即位而立为王。继承王位之黎努王，备具五欲分，耽于娱乐。尔时，大典尊婆罗门，往彼六人刹帝利之处，至已，向六人刹帝利如斯言：“汝等!域主王崩逝后，黎努王即位，则备具五欲分，耽于娱乐。汝等来!往黎努王之处，至已，对黎努王如是言：域主王崩逝，黎努王即位为王；汝记忆其约束[之言]耶?
‘“In due course King Disampati died, and the king-makers anointed Prince Renu King in his place. And having been made King, Renu abandoned himself to the pleasures of the five senses. Then the Great Steward went to the six nobles and said: ‘Gentlemen, now King Disampati is dead the Lord Renu, who has been anointed in his place, has abandoned himself to the pleasures of the five senses. Who knows what will come of this? The sense-pleasures are intoxicating. You should go to him and say: ”King Disampati is dead and the Lord Renu has been anointed King. Do you remember your word, Lord?”’

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更正一下7楼

汉译底本：
《汉译南传大藏经·长部》 翻译：元亨寺