Dakkhiṇaindiyaraṭṭhikabhāvayutti · Dakkhiṇaindiyaraṭṭhikabhāvayutti
Dakkhiṇaindiyaraṭṭhikabhāvayutti其为南印度国人的论证。
Bahū pana ādhunikā vicakkhaṇā dhammānandādayo ‘‘ācariyabuddhaghosatthero dakkhiṇaindiyaraṭṭhiko’’ti vadanti. Ayaṃ panettha yutti, yebhuyyena hi aṭṭhakathāṭīkākārā therā dakkhiṇaindiyaraṭṭhikāyeva. Tathā hi buddhavaṃsaṭṭhakathāya ca abhidhammāvatāraṭṭhakathāya ca vinayavinicchayaṭṭhakathāya ca kārako ācariyabuddhadattatthero coḷaraṭṭhe tambapaṇṇinadiyaṃ uraganagare jāto ācariyabuddhaghosena ekakāliko ca. Paramatthavinicchaya-nāmarūpapariccheda-abhidhammatthasaṅgahānaṃ kārako ācariyaanuruddhattherokañcivararaṭṭhe kāverinagarajātiko. Khuddakanikāyapariyāpannaudānādipāḷiyā saṃvaṇṇanābhūtāya paramatthadīpaniyā kārako ācariyadhammapālattheropi dakkhiṇaindiyaraṭṭhe kañcipurajātiko. Tathevāyampīti veditabbo. Vuttañhi manorathapūraṇiyā nāma aṅguttaraṭṭhakathāya nigamane –
许多现代学识渊博、具慧解之人称之为『老师佛音长老，南印度国人』。此处合宜理解为多半注疏及论释的作者，皆系南印度国人。确实如佛世系注、阿毗达摩入门注、律藏文法释注皆出自一时，名曰老师佛达长老，生于粗陀罗国（今斯里兰卡）坦婆尼纳河畔之乌拉迦那城。究义释名、色法别释、阿毗达摩要集诸作著者则称为老师阿努鲁达长老，生于迦毗罗城（今印度卡维林地方）之迦维林城。小部经集注释及经序颂文的注解者称为老师法持长老，亦为南印度国迦尼宝城人。以上诸本应如是了解。有著录称谓如愿足，见于增支部三十卷注疏结尾曰：
‘‘Āyācito sumatinā, therena bhadantajotipālena;
『受诸贤达之请，恭敬恳求尊者光照长老；』
Kañcipurādīsu mayā, pubbe saddhiṃ vasantenā’’ti.
『昔时曾于迦尼宝等地，与我同住。』
Ettha ca kañcipuraṃ nāma madarasanagarassa īsakaṃ pacchimanissite dakkhiṇadisābhāge pañcacattālīsamilappamāṇe padese idāni kañjīvara iti voharitanagarameva.
此处所谓迦尼宝城，乃米达罗（今马德拉斯）城邻近偏西南方，南方地区，面积约四十五平方里处，即今世所称迦尼文拉城。
Tathā papañcasūdaniyā nāma majjhimaṭṭhakathāya nigamanepi –
又如《灰尘覆蔽释》名为中部大论的结尾也记录曰：
‘‘Āyācito sumatinā, therena buddhamittena;
『受贤达之请，恭敬恳求尊者佛友长老；』
Pubbe mayūradūta paṭṭanamhi saddhiṃ vasantenā’’ti – vuttaṃ.
先前曾云：孔雀信使居于港口。
Ettha ca mayūradūtapaṭṭanaṃ nāma idāni madarasanagarasamīpe milapora iti voharitaṭṭhānanti porāṇappavattigavesīhi vuttaṃ.
这里所谓孔雀信使的港口，如今据说在玛陀罗城近旁的米罗婆罗，是昔时活动场所。
Imāhi pana nigamanagāthāhi dakkhiṇaindiyaraṭṭheyeva nivutthapubbataṃ pakāseti, bodhimaṇḍasamīpe vā, marammaraṭṭhe vā nivutthapubbatāya pakāsanañca na dissati. Tena ācariyabuddhaghoso dakkhiṇaindiyaraṭṭhiko na hotīti na sakkā paṭikkhipituṃ.
但是这些结尾诗歌，只记述了发生于南印度国的昔日情景，无论是菩提树附近，抑或摩罗国处，都未见与昔日情景相符的记载。因此佛音尊者论师认为不属于南印度国，无法予以采纳。
Samantapāsādikāyampi vinayaṭṭhakathāyaṃ (3, 13) ācariyena evaṃ vuttaṃ –
在《四方宝座论》第三章第十三节中，尊者讲授律藏释论时，亦说到：
‘‘Yaṃ pana andhakaṭṭhakathāyaṃ ‘aparikkhitte pamukhe anāpattīti bhūmiyaṃ vinā jagatiyā pamukhaṃ sandhāya kathita’nti vuttaṃ, taṃ andhakaraṭṭhe pāṭekkasannivesā ekacchadanā gabbhapāḷiyo sandhāya vutta’’nti.
“在暗黑国的述论中说到‘未经审查之门前无过失’，指出该论述是指没有土地之地，且对应的是拥有土地之世间的门前。这是暗黑国中特殊场所的子宫属地实例。”
Iminā pana vacanena ‘‘andhakaṭṭhakathā andhakaraṭṭhikehi therehi katā’’ti pākaṭā hoti, ācariyabuddhaghosopi ca andhakaṭṭhakathāya sandhāyabhāsitampi tandesikagabbhapāḷisannivesākārampi suṭṭhu jānāti, tasmā tandesiko na hotīti na sakkā vattunti.
以此语句明示‘暗黑国之论述由暗黑国的长老们所作’已成定论，佛音尊者对暗黑国述论中所提及特殊子宫属地实例及其形式十分明了，因此此处不是典籍之地，故不宜采信。
Tathā imassapi visuddhimaggassa nigamane – ‘‘moraṇḍakheṭakavattabbenā’’ti vuttaṃ. Ettha ca kheṭoti padassa gāmoti vā, jānapadānaṃ kassakānaṃ nivāsoti vā, khuddakanagaranti vā tayo atthā sakkatābhidhāne pakāsitā, dakkhiṇaindiyaraṭṭhesu ca yāvajjatanāpi gāmo kheḍāti voharīyati. Tasmā moraṇḍavhaye kheṭe jāto moraṇḍakheṭako, moraṇḍakheṭako iti vattabbo moraṇḍakheṭakavattabbo, tena moraṇḍakheṭakavattabbenāti vacanatthaṃ katvā ‘‘moraṇḍagāme jātoti vattabbena therenā’’ti attho gahetabbo. Idāni pana dakkhiṇaindiyaraṭṭhe guntājanapade nāgārajunakoṇḍato ekapaṇṇāsamilamatte (51) amaravatito ca aṭṭhapaṇṇāsamilamatte (58) padese kotanemalipurīti ca gundalapallīti ca voharitaṃ ṭhānadvayamatthi, tattha ca bahūni buddhasāsanikaporāṇasantakāni diṭṭhāni, nemalīti telaguvohāro ca morassa, gundalu iti ca aṇḍassa, tasmā taṃ ṭhānadvayameva pubbe moraṇḍakheṭoti voharito ācariyabuddhaghosassa jātigāmo bhaveyyāti porāṇaṭṭhānagavesīhi gahito. Yasmā panetaṃ ‘‘moraṇḍakheṭakavattabbenā’’ti padaṃ ‘‘moraṇḍagāmajātenā’’ti padaṃ viya pāḷinayānucchavikaṃ na hoti, aññehi ca bahūhi visesanapadehi ekato aṭṭhatvā visesyapadassa pacchato visuṃ ṭhitaṃ, āgamaṭṭhakathādīsu ca na dissati, tasmā etaṃ kenaci taṃkālikena ācariyassa jātiṭṭhānaṃ sañjānantena pakkhittaṃ viya dissatīti.
因此，在净道的归纳中说到‘摩阇达阇地执事者’。这里‘阇地’这一词有三种含义：可以指村落，也可能是村民生活之地，或者指小城镇。这三种义项均见于《萨迦陀释迦传》中，且在南印度各国，哪怕到互相相邻的乡村，也通称为‘阇地’。因此出生于摩阇达阇地者被称作‘摩阇达阇地执事者’，据此解释‘摩阇达阇地执事者’一词。世尊长老们据此当解作‘出生于摩阇达村’的意思。现在在南印度境内的贡他族聚居区，有纳迦王洞51舍和阿摩罗瓦地58舍两个地方名，并有哥陀那、摩里浦里、贡陀罗等地名并存，那些地方曾有众多佛法传承的古老圣迹。‘哥陀那’和‘摩罗’意为油，‘贡陀罗’意为蛋，据此两地古时亦称摩阇达阇地。佛音长老根据古地志研考认为这两个地名即是摩阇达阇地，即世尊诞生地。因‘摩阇达阇地执事者’一词不具备‘出生于摩阇达村’那样的语义格局，也未在其他经文或诠释文献中见到此用法，所以有人认为这可能是当时学者在世尊出生地名称认知上的误解或异说。
Imesu pana tīsu ‘‘ācariyabuddhaghoso bodhimaṇḍasamīpe jātoti ca marammaraṭṭhikoti ca dakkhiṇaindiyaraṭṭhiko’’ti ca vuttavacanesu pacchimameva balavataraṃ hoti ācariyasseva vacananissitattā, tasmā tadeva nissāya ācariyabuddhaghosattherassa uppatti evaṃ veditabbā.
在这三处地名中，“佛音长老于菩提场附近出生”和“摩罗摩拉国土的南印度国土”这两种说法，后者在语法上唯独更为确切符合佛音长老文献用词规制。因此，应依其理解，确认佛音长老即诞生于此处。