5. Kūṭadantasuttaṃ · 5. 咖德丹德经义注
4. Soṇadaṇḍasuttavaṇṇanā4. 索那丹德经注释
§300
300. Evaṃ me sutaṃ…pe… aṅgesūti soṇadaṇḍasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā. Aṅgesūti aṅgā nāma aṅgapāsādikatāya evaṃ laddhavohārā jānapadino rājakumārā, tesaṃ nivāso ekopi janapado rūḷhisaddena aṅgāti vuccati, tasmiṃ aṅgesu janapade. Cārikanti idhāpi aturitacārikā ceva nibaddhacārikā ca adhippetā. Tadā kira bhagavato dasasahassilokadhātuṃ olokentassa soṇadaṇḍo brāhmaṇo ñāṇajālassa anto paññāyittha. Atha bhagavā ayaṃ brāhmaṇo mayhaṃ ñāṇajāle paññāyati. ‘Atthi nu khvassupanissayo’ti vīmaṃsanto addasa. ‘Mayi tattha gate etassa antevāsino dvādasahākārehi brāhmaṇassa vaṇṇaṃ bhāsitvā mama santike āgantuṃ na dassanti. So pana tesaṃ vādaṃ bhinditvā ekūnatiṃsa ākārehi mama vaṇṇaṃ bhāsitvā maṃ upasaṅkamitvā pañhaṃ pucchissati. So pañhavissajjanapariyosāne saraṇaṃ gamissatī’ti, disvā pañcasatabhikkhuparivāro taṃ janapadaṃ paṭipanno. Tena vuttaṃ – aṅgesu cārikaṃ caramāno…pe… yena campā tadavasarīti.
300. 如是我闻……如前所说……所谓阿耆斯，经名为《索那杖经》。此中有先行词义解释。所谓阿耆斯，阿耆是指旗下辖国，即由各个部族人民和王子所组成的群体，居住区统称为阿耆斯国。该国只有一个国度，国名由山名所命，是为阿耆斯国。旅人即指不旅行抑或旅行，而为隶属诸方的行者。时值世尊观察十方世界诸界，时索那杖婆罗门于智慧之网中最终成就了般若。彼时世尊谓是婆罗门于我的智慧网中成就般若。心想“此处是否有上依”？观察后见彼处居士施主以十二种形式修持婆罗门法门，于我所处之地不显现。彼婆罗门将驳斥众说，以三十一种形式于我前说法，将前来向我诘问。彼闻问完毕后将皈依于我。”见五百比库随行进入该国。由此传说——在阿耆斯漫游……如前……甚以灯王树时。
Gaggarāya pokkharaṇiyā tīreti tassa campānagarassa avidūre gaggarāya nāma rājaggamahesiyā khaṇitattā gaggarāti laddhavohārā pokkharaṇī atthi. Tassā tīre samantato nīlādipañcavaṇṇakusumapaṭimaṇḍitaṃ mahantaṃ campakavanaṃ. Tasmiṃ bhagavā kusumagandhasugandhe campakavane viharati. Taṃ sandhāya gaggarāya pokkharaṇiyā tīreti vuttaṃ. Māgadhena seniyena bimbisārenāti ettha so rājā magadhānaṃ issarattā māgadho. Mahatiyā senāya samannāgatattā seniyo. Bimbīti suvaṇṇaṃ. Tasmā sārasuvaṇṇasadisavaṇṇatāya bimbisāroti vuccati.
谷伽耶池之滨彼岸，有称灯王之城，离该谷伽耶不远。此地有名为谷伽耶的河女王，因地势险峻，故名谷伽耶。河岸四周布满五色青、赤等花朵装饰的广大灯王树林。世尊安住于此灯王花树林中，沉浸于花香清净之境。有关谷伽耶池滨此说。所谓摩揭陀国君比姆比萨罗，即为摩揭陀国之主帅，拥有广大军队，来的称其为“金光之子”，故名比姆比萨罗。
§301-302
301-302. Bahū bahū hutvā saṃhatāti saṅghā. Ekekissāya disāya saṅgho etesaṃ atthīti saṅghī. Pubbe nagarassa anto agaṇā bahi nikkhamitvā gaṇataṃ pattāti gaṇībhūtā. Khattaṃ āmantesīti. Khattā vuccati pucchitapañhe byākaraṇasamattho mahāmatto, taṃ āmantesi āgamentūti muhuttaṃ paṭimānentu, mā gacchantūti vuttaṃ hoti.
301-302. 多数多众合即为僧众。逐一向四方指示，其称为僧。先前城邦边界，群从出外得已成群首领，称之呼召。贵族称其为具解答问难者、善辩者、位高者。彼呼召众谓将至，命其暂等候勿去。
Soṇadaṇḍaguṇakathā索那丹德功德之说
§303
303.Nānāverajjakānanti nānāvidhesu rajjesu, aññesu aññesu kāsikosalādīsu rajjesu jātā, tāni vā tesaṃ nivāsā, tato vā āgatāti nānāverajjakā, tesaṃ nānāverajjakānaṃ. Kenacideva karaṇīyenāti tasmiṃ kira nagare dvīhi karaṇīyehi brāhmaṇā sannipatanti – yaññānubhavanatthaṃ vā mantasajjhāyanatthaṃ vā. Tadā ca tasmiṃ nagare yamaññā natthi. Soṇadaṇḍassa pana santike mantasajjhāyanatthaṃ ete sannipatitā. Taṃ sandhāya vuttaṃ – ‘‘kenacideva karaṇīyenā’’ti. Te tassa gamanaṃ sutvā cintesuṃ – ‘‘ayaṃ soṇadaṇḍo uggatabrāhmaṇo yebhuyyena ca aññe brāhmaṇā samaṇaṃ gotamaṃ saraṇaṃ gatā, ayameva na gato. Svāyaṃ sace tattha gamissati, addhā samaṇassa gotamassa āvaṭṭaniyā māyāya āvaṭṭito, taṃ saraṇaṃ gamissati. Tato etassāpi gehadvāre brāhmaṇānaṃ sannipāto na bhavissatī’’ti. ‘‘Handassa gamanantarāyaṃ karomā’’ti sammantayitvā tattha agamaṃsu. Taṃ sandhāya – atha kho te brāhmaṇātiādi vuttaṃ.
303. 种种佛国即指种种佛门境地，居于各国各地，如迦尸、拘悉罗诸国。有诸居住者，谓诸佛国境。某地城中，有两处婆罗门社会聚集，为行祭祀仪式及讲论论道而聚会。此时该城市无阎罗法王存在。索那杖婆罗门近世尊处从事议论。于是传说——“于某聚会处”“听闻此言后诸婆罗门思虑——‘此索那杖婆罗门地位崇高，亦有众婆罗门与其同归投生者，然其未往皈依释迦牟尼比库。若其自行前往，则必受释迦牟尼之威德环绕，必定皈依。因彼之后，婆罗门于居所门口增无聚会’”。“我将在其到来之际送迎”，彼等如此决定，于是入城。对此婆罗门等生疑虑言论。
Tattha imināpaṅgenāti imināpi kāraṇena. Evaṃ etaṃ kāraṇaṃ vatvā puna – ‘‘attano vaṇṇe bhaññamāne atussanakasatto nāma natthi. Handassa vaṇṇaṃ bhaṇanena gamanaṃ nivāressāmā’’ti cintetvā bhavañhi soṇadaṇḍo ubhato sujātotiādīni kāraṇāni āhaṃsu.
此中“此者以此因缘”，复重言“以此因缘故”，心念“自我形象受损，恐生愤恨之念。若言辩搅扰，将阻止其前来”。索那杖深思熟虑，诉说其双亲皆出自高贵婆罗门之家，父母皆为婆罗门，父祖皆为婆罗门，显显家世纯正。称此为父母血脉纯洁之义。又明言家世纯良血脉，此为功德所在。
Ubhatoti dvīhi pakkhehi. Mātito ca pitito cāti bhoto mātā brāhmaṇī, mātumātā brāhmaṇī, tassāpi mātā brāhmaṇī; pitā brāhmaṇo, pitupitā brāhmaṇo, tassāpi pitā brāhmaṇoti, evaṃ bhavaṃ ubhato sujāto mātito ca pitito ca. Saṃsuddhagahaṇikoti saṃsuddhā te mātugahaṇī kucchīti attho. Samavepākiniyā gahaṇiyāti ettha pana kammajatejodhātu ‘‘gahaṇī’’ti vuccati.
双亲即父母两方。母亲为婆罗门女，乃母之母亦婆罗门，故言母亦婆罗门；父亲为婆罗门，父之父亦为婆罗门，故言父亦婆罗门。由此缘故，我生于此纯正父母血脉之中。所谓净派女婿，即其母之家族称其为净派尤指女婿。所谓同血亲家族，此处指身本宿世继承力量，因而称为家族成员。
Yāva sattamā pitāmahayugāti ettha pitupitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. Yuganti āyuppamāṇaṃ vuccati. Abhilāpamattameva cetaṃ. Atthato pana pitāmahoyeva pitāmahayugaṃ. Tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā. Evaṃ yāva sattamo puriso , tāva saṃsuddhagahaṇiko. Atha vā akkhitto anupakuṭṭho jātivādenāti dassenti. Akkhittoti – ‘‘apanetha etaṃ, kiṃ iminā’’ti evaṃ akkhitto anavakkhitto. Anupakuṭṭhoti na upakuṭṭho, na akkosaṃ vā nindaṃ vā laddhapubbo. Kena kāraṇenāti? Jātivādena. Itipi – ‘‘hīnajātiko eso’’ti evarūpena vacanenāti attho.
“萨摩百七十祖”一句，指此处所说的祖上之祖，即祖父的父亲叫祖父，祖父们的时期称为祖父时期。时期即寿命的度量标准。仅从称谓上心有所指，但实际上此处的祖父岁月才是真正的祖父时期。从这里往上，前世一切人皆由祖父之手所摄取结缔。如此，直至第七代人，都是贯穿承续的摄受者。又或称为无谤无垢者，指不为世俗所论断、无争议。无谤者意为“非讥诮非责骂非非难”，何因故？因族别论，谓“此为贱族者”之意，由此类比说法。
Aḍḍhoti issaro. Mahaddhanoti mahatā dhanena samannāgato. Bhavato hi gehe pathaviyaṃ paṃsuvālikā viya bahudhanaṃ, samaṇo pana gotamo adhano bhikkhāya udaraṃ pūretvā yāpetīti dassenti. Mahābhogoti pañcakāmaguṇavasena mahāupabhogo. Evaṃ yaṃ yaṃ guṇaṃ vadanti, tassa tassa paṭipakkhavasena bhagavato aguṇaṃyeva dassemāti maññamānā vadanti.
“额多”者，为主宰，指此；“富有大财”者，谓以巨大财富具足者。言世尊居家如众多土地的宝石聚集般富有，而出家比库果德玛腹中空无一物以乞食度日，彰显其贫穷。所谓“大富裕”乃指五种欲望之趣俱足的富饶。人们以所言各种特质相反的对立法，据此误解世尊无所长。这里表明虽然人有如此主观评价，世尊实无缺陷。
Abhirūpoti aññehi manussehi abhirūpo adhikarūpo. Dassanīyoti divasampi passantānaṃ atittikaraṇato dassanayoggo. Dassaneneva cittapasādajananato pāsādiko. Pokkharatā vuccati sundarabhāvo, vaṇṇassa pokkharatā vaṇṇapokkharatā, tāya vaṇṇasampattiyā yuttoti attho. Porāṇā panāhu – ‘‘pokkharanti sarīraṃ vadanti, vaṇṇaṃ vaṇṇamevā’’ti. Tesaṃ matena vaṇṇañca pokkharañca vaṇṇapokkharāni. Tesaṃ bhāvo vaṇṇapokkharatā. Iti paramāya vaṇṇapokkharatāyāti uttamena parisuddhena vaṇṇena ceva sarīrasaṇṭhānasampattiyā cāti attho. Brahmavaṇṇīti seṭṭhavaṇṇī. Parisuddhavaṇṇesupi seṭṭhena suvaṇṇavaṇṇena samannāgatoti attho. Brahmavacchasīti mahābrahmuno sarīrasadiseneva sarīrena samannāgato. Akhuddāvakāso dassanāyāti ‘‘bhoto sarīre dassanassa okāso na khuddako mahā, sabbāneva te aṅgapaccaṅgāni dassanīyāneva, tāni cāpi mahantānevā’’ti dīpenti.
“美丽”者，即相较于他人具美好相貌；“值得称赞”者，即使一天也常为众人所见而称许，故应当示现。此“值得示现”，是由心生欢悦而悦人心也。 “池塘”者，即美好之相，色泽光明之体现，谓色具光华。古时有人说“称池塘是身体，色即为色”，此言即“色”和“池塘”同义。故此其形相便称为色池塘。其意谓美好纯净色泽与身相结合。称作梵色，即最佳色。最佳纯净色中，具世尊身色齐备。称大梵色即谓具大梵身相。示现不狭亦不宽，全部肢体皆适合示现，所以说“示现场合不小、有大肢体可见”。
Sīlamassa atthīti sīlavā. Vuddhaṃ vaddhitaṃ sīlamassāti vuddhasīlī. Vuddhasīlenāti vuddhena vaddhitena sīlena. Samannāgatoti yutto. Idaṃ vuddhasīlīpadasseva vevacanaṃ. Sabbametaṃ pañcasīlamattameva sandhāya vadanti.
戒者即有戒行者。所谓增长完善戒行者，谓戒业增益且究竟具足者，称为长老戒行者。此谓具足的长老戒身。此在长老戒行者之位的用语，仅限指此戒业果位。五戒之中，此为其所依。
Kalyāṇavācotiādīsu kalyāṇā sundarā parimaṇḍalapadabyañjanā vācā assāti kalyāṇavāco. Kalyāṇaṃ madhuraṃ vākkaraṇaṃ assāti kalyāṇavākkaraṇo. Vākkaraṇanti udāharaṇaghoso. Guṇaparipuṇṇabhāvena pure bhavāti porī. Pure vā bhavattā porī. Poriyā nāgarikitthiyā sukhumālattanena sadisāti porī, tāya poriyā. Vissaṭṭhāyāti apalibuddhāya sandiṭṭhavilambitādidosarahitāya. Anelagalāyāti elagaḷenavirahitāya. Yassa kassaci hi kathentassa elā gaḷanti, lālā vā paggharanti, kheḷaphusitāni vā nikkhamanti, tassa vācā elagaḷaṃ nāma hoti, tabbiparitāyāti attho. Atthassa viññāpaniyāti ādimajjhapariyosānaṃ pākaṭaṃ katvā bhāsitatthassa viññāpanasamatthāya.
正语等为良好，开始称之为良好正语。良好正语即美妙美好的声韵词汇之用。正语即甜美发声。发声即示范之声。由具备全部优良特质而称之为“婆梨”者。在过去，婆梨是指柔软细致的词语，为此称之为婆梨。精细且无缺漏者为清晰明白。无污秽者为无失正。说话中未杂或含诡言者皆称此类。言语中若有人说话含有“舌头打结”“言语断裂”“不连贯语气出”等，皆称为“结节语”，寓意恰恰相反。意思即正当合适地表达其意义。
Jiṇṇoti jarājiṇṇatāya jiṇṇo. Vuddhoti aṅgapaccaṅgānaṃ vuddhibhāvamariyādappatto. Mahallakoti jātimahallakatāya samannāgato. Cirakālappasutoti vuttaṃ hoti. Addhagatoti addhānaṃ gato, dve tayo rājaparivaṭṭe atītoti adhippāyo. Vayoanuppattoti pacchimavayaṃ sampatto, pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo.
“老”者，因老而称之；“增长”即肢体增长成熟之意。 “壮大”即指具备出生壮大的阶段。谓长时间以来的成熟已近。 “逝去”者，谓随时间流逝而往之意。数字二三王朝均指过去之统治者。 “年少死亡”者，即西方所称的晚年时期，晚年分为三个阶段的最后阶段之一。
Api ca jiṇṇoti porāṇo, cirakālappavattakulanvayoti vuttaṃ hoti. Vuddhoti sīlācārādiguṇavuddhiyā yutto. Mahallakoti vibhavamahantāya samannāgato. Addhagatoti maggappaṭipanno brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caraṇasīlo. Vayoanuppattoti jātivuddhabhāvampi antimavayaṃ anuppatto.
“jiṇṇoti”谓老旧，“porāṇo”谓过时，故称之为“jiṇṇoti porāṇo”，意指长期流转承续之旧事。又说“cirakālappavattakulanvayoti”，谓是长时间反复相续的家族、谱系。如是说者，指旧俗旧行传递不断。“Vuddhoti”则指因具备行为品德等德行增长而成熟、长大。“Mahallakoti”意指具备广大、宏伟之势能。“Addhagatoti”谓已随循正道践行，即诸婆罗门遵守世间言行之礼节，持守正法不外越。“Vayoanuppattoti”则谓虽已经历生长之状态，但终极老死之期尚未到来，即未进入末老之年。此段详述名相，阐明不同词汇指示的生命、品德与社会礼范之状况。
Buddhaguṇakathā佛陀功德之说
§304
304.Evaṃ vutteti evaṃ tehi brāhmaṇehi vutte. Soṇadaṇḍo – ‘‘ime brāhmaṇā jātiādīhi mama vaṇṇaṃ vadanti, na kho pana metaṃ yuttaṃ attano vaṇṇe rajjituṃ. Handāhaṃ etesaṃ vādaṃ bhinditvā samaṇassa gotamassa mahantabhāvaṃ ñāpetvā etesaṃ tattha gamanaṃ karomī’’ti cintetvā tena hi – bho mamapi suṇāthātiādimāha. Tattha yepi ubhato sujātoti ādayo attano guṇehi sadisā guṇā tepi ; ‘‘ko cāhaṃ ke ca samaṇassa gotamassa jātisampattiādayo guṇā’’ti attano guṇehi uttaritareyeva maññamāno, itare pana ekanteneva bhagavato mahantabhāvadīpanatthaṃ pakāseti.
“304.如是所说，即依此诸婆罗门的言辞。所谓‘此等婆罗门以出生等事称说道我的姓氏颜色，然此尚不足以自夸。今日我要终止其辩论，令其了解出家人果德玛之伟大，因此将往彼处’——如是思惟，其人谓‘请听我说’而起言。彼中若论双方‘su-jāto’者，谓以自身之德行等同者；又问‘谁乃我与出家人果德玛之出生等功德’。其人虽自认为德胜于他者，却唯一只为显扬世尊之伟大而阐明。”本段记录婆罗门间称誉本身和出家人果德玛出身之辩论情形，显明婆罗门对果德玛伟大身份的认可目的。
Mayameva arahāmāti evaṃ niyāmentovettha idaṃ dīpeti – ‘‘yadi guṇamahantatāya upasaṅkamitabbo nāma hoti. Yathā hi sineruṃ upanidhāya sāsapo, mahāsamuddaṃ upanidhāya gopadakaṃ, sattasu mahāsaresu udakaṃ upanidhāya ussāvabindu paritto lāmako. Evameva samaṇassa gotamassa jātisampattiādayopi guṇe upanidhāya amhākaṃ guṇā parittā lāmakā; tasmā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitu’’nti.
“我等即是阿拉汉”——彼等如此誓愿，旨在昭示“若当以伟大德行之人来亲近，犹如螺壳环绕钉子，浩瀚大海环绕守护，众多大河环绕水滴，细流围绕小庄园一般。如是出家人果德玛之出生德行亦护庇我等；因此吾等即是阿拉汉，誓愿亲近汝等，目睹彼世尊。”此段比喻说明出家人果德玛出生品质对弟子的保护与亲近意愿。
Mahantaṃñātisaṃghaṃ ohāyāti mātipakkhe asītikulasahassāni , pitipakkhe asītikulasahassānīti evaṃ saṭṭhikulasatasahassaṃ ohāya pabbajito.
“抛弃广大众生群者”，谓母系方面有八十九族千人，父系方面亦有八十九族千人，合计六十万众，以此广大的族群为背离，乃出家团体之始。
Bhūmigatañca vehāsaṭṭhañcāti ettha rājaṅgaṇe ceva uyyāne ca sudhāmaṭṭhapokkharaṇiyo sattaratanānaṃ pūretvā bhūmiyaṃ ṭhapitaṃ dhanaṃ bhūmigataṃ nāma. Pāsādaniyūhādayo paripūretvā ṭhapitaṃ vehāsaṭṭhaṃ nāma. Etaṃ tāva kulapariyāyena āgataṃ. Tathāgatassa pana jātadivaseyeva saṅkho, elo, uppalo, puṇḍarīkoti cattāro nidhayo uggatā. Tesu saṅkho gāvutiko, elo aḍḍhayojaniko, uppalo tigāvutiko, puṇḍarīko yojaniko. Tesupi gahitaṃ gahitaṃ pūratiyeva, iti bhagavā pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajitoti veditabbo.
“载土名‘山中宝地’与‘豪宅庭园’者，遍布七宝池塘财富丰盈，故称为‘载土’。‘豪宅庭园’者，则以殿樓庭院云集而聚成。此乃族谱之传承而来。佛陀出生日当时，即升起四宝聚藏：法螺、象牙号、莲花、白莲四宝。其尺寸分别为：法螺长约三百牛步，象牙二十五由旬，莲花三百牛步，白莲一由旬。法螺被把持并吹响时，谛听者当知世尊舍弃富贵而出家。”此段叙述释迦世尊出生时的盛大象征，表明其舍离世俗荣华。
Daharova samānoti taruṇova samāno. Susukāḷakesoti suṭṭhu kāḷakeso, añjanavaṇṇasadisakeso hutvā vāti attho. Bhadrenāti bhaddakena. Paṭhamena vayasāti tiṇṇaṃ vayānaṃ paṭhamavayena. Akāmakānanti anicchamānānaṃ. Anādaratthe sāmivacanaṃ. Assūni mukhe etesanti assumukhā, tesaṃ assumukhānaṃ, assūhi kilinnamukhānanti attho. Rudantānanti kanditvā rodamānānaṃ. Akhuddāvakāsoti ettha bhagavato aparimāṇoyeva dassanāya okāsoti veditabbo.
『年轻时』者，即正值青春之时。『乌黑秀发』者，发色极为乌黑，意谓其发色如涂抹眼药般漆黑。『殊胜的』者，即美好的。『人生的第一阶段』者，即三个人生阶段中的第一阶段。『违其意愿者』者，即不愿意的人们。此处所用的属格，表示轻视之义。『泪流满面者』（字面义：眼泪在其面上），即属于那些泪流满面之人，意谓其面颊因泪水而湿润。『哭泣者』者，即已哭泣而仍在哭泣之人。『并非渺小的机缘』者，此处应当理解为，对于世尊而言，能得见者，乃是无量无边的殊胜机缘。
Tatridaṃ vatthu – rājagahe kira aññataro brāhmaṇo samaṇassa gotamassa pamāṇaṃ gahetuṃ na sakkotīti sutvā bhagavato piṇḍāya pavisanakāle saṭṭhihatthaṃ veḷuṃ gahetvā nagaradvārassa bahi ṭhatvā sampatte bhagavati veḷuṃ gahetvā samīpe aṭṭhāsi. Veḷu bhagavato jāṇukamattaṃ pāpuṇi. Puna divase dve veḷū ghaṭetvā samīpe aṭṭhāsi. Bhagavāpi dvinnaṃ veḷūnaṃ upari kaṭimattameva paññāyamāno – ‘‘brāhmaṇa, kiṃ karosī’’ti āha. Tumhākaṃ pamāṇaṃ gaṇhāmīti. ‘‘Brāhmaṇa, sacepi tvaṃ sakalacakkavāḷagabbhaṃ pūretvā ṭhite veḷū ghaṭetvā āgamissasi, neva me pamāṇaṃ gahetuṃ sakkhissasi. Na hi mayā cattāri asaṅkhyeyāni kappasatasahassañca tathā pāramiyo pūritā, yathā me paro pamāṇaṃ gaṇheyya, atulo, brāhmaṇa, tathāgato appameyyo’’ti vatvā dhammapade gāthamāha –
关于此事，在王舍城，曾有一位婆罗门，听说沙弥果德玛不能承受其量，于是世尊于乞食时，捧着六十肘长的芦苇，站在城门外。芦苇大约及于世尊膝部。第二天，他两根芦苇扎成筒，站立在世尊近旁。世尊对两根芦苇中的那较粗者观察后说：“婆罗门，你欲做什么？”答以：“我要测量你的体量。”世尊曰：“婆罗门，即使你用满布整个轮回界，做成竹筒来测量，也不能测量我的量。因为我已完成无数千万个劫的波罗蜜多，超越一切，婆罗门，如来不可思议。”说罢，诵一段法句：
‘‘Te tādise pūjayato, nibbute akutobhaye;
「敬重者如此，已证涅槃，无有畏惧，
Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī’’ti. (dha. pa. 36);
不能测量功德，谁能尽说此物。」（法句经36偈）
Gāthāpariyosāne caturāsītipāṇasahassāni amataṃ piviṃsu.
法句结束时，有四万八千各种功德消失。
Aparampi vatthu – rāhu kira asurindo cattāri yojanasahassāni aṭṭha ca yojanasatāni ucco. Bāhantaramassa dvādasayojanasatāni. Bahalantarena cha yojanasatāni. Hatthatalapādatalānaṃ puthulato tīṇi yojanasatāni. Aṅgulipabbāni paṇṇāsayojanāni. Bhamukantaraṃ paṇṇāsayojanaṃ. Mukhaṃ dviyojanasataṃ tiyojanasatagambhīraṃ tiyojanasataparimaṇḍalaṃ. Gīvā tiyojanasataṃ. Nalāṭaṃ tiyojanasataṃ. Sīsaṃ navayojanasataṃ. ‘‘So ahaṃ uccosmi, satthāraṃ onamitvā oloketuṃ na sakkhissāmī’’ti cintetvā nāgacchi. So ekadivasaṃ bhagavato vaṇṇaṃ sutvā – ‘‘yathākathañca olokessāmī’’ti āgato.
另说：夜魇大王，堪称恶魔之主，身高数值：四万由旬，八百由旬，极高；臂长一万二千由旬，肩宽六千由旬，足底三千由旬；手指五十由旬，指节五十由旬，面长二百由旬，广阔如三百由旬轮子，舌头三百由旬，额头三百由旬，头颅九百由旬。夜魇自言：“我甚高大，欲远望佛陀，恐不能见其全貌”，遂变身而行。一天听闻佛相色相，即决定：‘我该如何观看呢？’
Atha bhagavā tassajjhāsayaṃ viditvā – ‘‘catūsu iriyāpathesu katarena dassessāmī’’ti cintetvā ‘‘ṭhitako nāma nīcopi ucco viya paññāyati. Nipannovassa attānaṃ dassessāmī’’ti ‘‘ānanda, gandhakuṭipariveṇe mañcakaṃ paññāpehī’’ti vatvā tattha sīhaseyyaṃ kappesi. Rāhu āgantvā nipannaṃ bhagavantaṃ gīvaṃ unnāmetvā nabhamajjhe puṇṇacandaṃ viya ullokesi. Kimidaṃ asurindāti ca vutte – ‘‘bhagavā onamitvā oloketuṃ na sakkhissāmī’’ti nāgacchinti. Na mayā, asurinda, adhomukhena pāramiyo pūritā. Uddhaggameva katvā dānaṃ dinnanti. Taṃ divasaṃ rāhu saraṇaṃ agamāsi. Evaṃ bhagavā akhuddāvakāso dassanāya.
世尊知其心意，思惟曰：“四种行路方式中，以何者示现为宜？”又想：“站立者智慧似高山调头向下亦然，我当示现蹲坐。”于是以词告阿难：“在香方舍中备设床榻。”世尊坐于座上。夜魇到来，屈首于世尊舌间，抬头望天，宛如满月。自言夜魇曰：“世尊，因不能尽观，我恐惧。”世尊答曰：“夜魇，非我，婆罗门为有波罗蜜多者，俯首行持布施，故得赠与。”当天夜魇投奔世尊皈依。世尊如此不受拘束，开示众生。
Catupārisuddhisīlena sīlavā, taṃ pana sīlaṃ ariyaṃ uttamaṃ parisuddhaṃ. Tenāha – ‘‘ariyasīlī’’ti. Tadetaṃ anavajjaṭṭhena kusalaṃ. Tenāha – ‘‘kusalasīlī’’ti. Kusalasīlenāti idamassa vevacanaṃ.
以四种清净为戒者，此戒乃圣洁至善之戒。故称之为“圣戒行者”。此谓此戒为无过失的善法，故又称为“善戒行者”。“善戒行者”一词即指此义。
Bahūnaṃ ācariyapācariyoti bhagavato ekekāya dhammadesanāya caturāsītipāṇasahassāni aparimāṇāpi devamanussā maggaphalāmataṃ pivanti, tasmā bahūnaṃ ācariyo. Sāvakaveneyyānaṃ pana pācariyoti.
众多师长所教导的行为，就是世尊向各人宣说法教，虽说多达四十八万遍，乃至不可胜数，天人及人类皆由此法道饮于道果。因此，师长众多。唯独对弟子而言，则称为行为规范。
Khīṇakāmarāgoti ettha kāmaṃ bhagavato sabbepi kilesā khīṇā. Brāhmaṇo pana te na jānāti. Attano jānanaṭṭhāneyeva guṇaṃ katheti. Vigatacāpalloti – ‘‘pattamaṇḍanā cīvaramaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa…pe… kelanā paṭikelanā’’ti (vibha. 854) evaṃ vuttacāpallā virahito.
“已断欲爱”是指世尊所有烦恼中诸欲已断。然而婆罗门却不识此义，仅就自身所知处谈论其优良。所谓“无嫌恶者”是指“不受衣服装饰、不受座处装饰，此清净之身不染污垢瘴毒烦恼”，（据《毗婆沙》854）如是所说而无嫌离。
Apāpapurekkhāroti apāpe nava lokuttaradhamme purato katvā vicarati. Brahmaññāya pajāyāti sāriputtamoggallānamahākassapādibhedāya brāhmaṇapajāya, etissāya ca pajāya purekkhāro. Ayañhi pajā samaṇaṃ gotamaṃ purakkhatvā caratīti attho. Api ca apāpapurekkhāroti na pāpaṃ purekkhāro na pāpaṃ purato katvā carati, na pāpaṃ icchatīti attho. Kassa? Brahmaññāya pajāya. Attanā saddhiṃ paṭiviruddhāyapi brāhmaṇapajāya aviruddho hitasukhatthiko yevāti vuttaṃ hoti.
所谓“恶境观者”，是在坏的九界超世间法前作观而行住者。此观念由婆罗门生起，因所见婆罗门大众、沙利弗、摩嘎剌那、大咖萨巴等不同而异。这即是观于婆罗门群众之前的观照。其义是指同观婆罗门大众而先行者。又谓恶境观者并非观察恶境，也非先观恶境而行，且不喜欢恶境。为何如此？基于婆罗门大众的智慧。纵然自身与之相违，却符合婆罗门大众利益安乐，因此获宣说。
Tiroraṭṭhāti pararaṭṭhato. Tirojanapadāti parajanapadato. Pañhaṃ pucchituṃ āgacchantīti khattiyapaṇḍitādayo ceva devabrahmanāgagandhabbādayo ca – ‘‘pañhe abhisaṅkharitvā pucchissāmā’’ti āgacchanti. Tattha keci pucchāya vā dosaṃ vissajjanasampaṭicchane vā asamatthataṃ sallakkhetvā apucchitvāva tuṇhī nisīdanti. Keci pucchanti. Kesañci bhagavā pucchāya ussāhaṃ janetvā vissajjeti. Evaṃ sabbesampi tesaṃ vimatiyo tīraṃ patvā mahāsamuddassa ūmiyo viya bhagavantaṃ patvā bhijjanti.
“隔他国”指异国，隔他乡指异乡。倡问者由王侯侍臣及天、婆罗门、阿修罗等而来，欲以问题攻问：“今来欲提问尔。”其中有人遗忘或欲罢免责、无法对答，便默坐沉寂；有的人则发问。对此，世尊因提问生起兴趣，而放下棘忧解答。于是所有人的烦恼得了消解，如同跌入深大海中而柔软似泥，目睹世尊，欢欣湿润。
Ehisvāgatavādīti devamanussapabbajitagahaṭṭhesu taṃ taṃ attano santikaṃ āgataṃ – ‘‘ehi svāgata’’nti evaṃ vadatīti attho. Sakhiloti tattha katamaṃ sākhalyaṃ? ‘‘Yā sā vācā nelā kaṇṇasukhā’’tiādinā nayena vuttasākhalyena samannāgato, muduvacanoti attho. Sammodakoti paṭisanthārakusalo, āgatāgatānaṃ catunnaṃ parisānaṃ – ‘‘kacci, bhikkhave, khamanīyaṃ, kacci yāpanīya’’ntiādinā nayena sabbaṃ addhānadarathaṃ vūpasamento viya paṭhamataraṃ sammodanīyaṃ kathaṃ kattāti attho. Abbhākuṭikoti yathā ekacce parisaṃ patvā thaddhamukhā saṅkuṭitamukhā honti, na ediso, parisadassanena panassa bālātapasamphassena viya padumaṃ mukhapadumaṃ vikasati puṇṇacandasassirikaṃ hoti. Uttānamukhoti yathā ekacce nikujjitamukhā viya sampattāya parisāya na kiñci kathenti, atidullabhakathā honti, na evarūpo. Samaṇo pana gotamo sulabhakatho. Na tassa santikaṃ āgatāgatānaṃ – ‘‘kasmā mayaṃ idhāgatā’’ti vippaṭisāro uppajjati dhammaṃ pana sutvā attamanāva hontīti dasseti. Pubbabhāsīti bhāsanto ca paṭhamataraṃ bhāsati, tañca kho kālayuttaṃ pamāṇayuttaṃ atthanissitameva bhāsati, na niratthakakathaṃ.
所谓“欢迎辞”是天人及人类在出家门槛前，彼此互访时言：“欢迎！欢迎！”此意。所谓“和蔼”，指其言语如“此语最悦耳”等受尊敬言辞，意指平和亲切。所谓“称赞”，指善于和解，遇到来往众会，彼此以“可原谅者、可维系者”等语表达善意，由此四众 和会显现出如驽马挽车般和顺的和悦意境。所谓“白莲座”，如某些众会中有寡淡阴沉、板滞冷淡者，但此处不然，如盛开繁茂的满月色白莲花。所谓“昂首”，是指某些众会中扭曲敛缩者，言语甚少，甚为罕见而一致；但沙门果德玛易于言说。来往者虽不解“为何我们得以相集”，但听闻法后必定自欢喜愉悦。所谓“前言示现”，指开头所说，彼仅讲第一层次，且有适时合度、依义不废的语句，无无益空谈。
Natasmiṃ gāme vāti yattha kira bhagavā paṭivasati, tattha mahesakkhā devatā ārakkhaṃ gaṇhanti, taṃ nissāya manussānaṃ upaddavo na hoti, paṃsupisācakādayoyeva hi manusse viheṭhenti, te tāsaṃ ānubhāvena dūraṃ apakkamanti. Api ca bhagavato mettābalenapi na amanussā manusse viheṭhenti.
在此村落中，传说世尊住于何处，诸大力天神护持该处，依此保护，人间便无灾难。正如尘埃恶鬼等虽然扰乱人类，天神凭护佑其力，远离此等祸害。且即便以世尊的慈爱力量，非人类之物亦不敢害人。
Saṅghītiādīsu anusāsitabbo sayaṃ vā uppādito saṅgho assa atthīti saṅghī. Tādiso cassa gaṇo atthīti gaṇī. Purimapadasseva vā vevacanametaṃ. Ācārasikkhāpanavasena gaṇassa ācariyoti gaṇācariyo. Puthutitthakarānanti bahūnaṃ titthakarānaṃ. Yathāvā tathā vāti yena vā tena vā acelakādimattakenāpi kāraṇena. Samudāgacchatīti samantato upagacchati abhivaḍḍhati.
于僧团等中应指导者，亲自或经他人建立僧团者，称为僧众。其聚合称为众。此乃谓第一位格语。依其教习仪轨，聚众之老师称为众师。渡海者者，谓众多渡海者。‘如是’、‘那样’因缘或由无差别稍微事由而生，谓为皆普遍来集，增长现代。
Atithi no te hontīti te amhākaṃ āgantukā, navakā pāhunakā hontīti attho. Pariyāpuṇāmīti jānāmi. Aparimāṇavaṇṇoti tathārūpeneva sabbaññunāpi appameyyavaṇṇo – ‘‘pageva mādisenā’’ti dasseti. Vuttampi cettaṃ –
‘非客人也’者，谓彼为我等来访者，或新行者及护法者。‘圆满’意谓圆融通达。‘无限相’亦如实广博，无边色相，由具足智慧晓之，曰“轻轻波动如水面”。再有论述犹如心意之言——
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,
“即便佛亦应称赞如来的品德，
Kappampi ce aññamabhāsamāno;
亦若他人言语相等般，
Khīyetha kappo ciradīghamantare,
若佛陀寿命亦于漫长时代中渐渐消减，”
Vaṇṇo na khīyetha tathāgatassā’’ti.
“世尊的美名不会消失。”
§305
305. Imaṃ pana satthu guṇakathaṃ sutvā te brāhmaṇā cintayiṃsu – yathā soṇadaṇḍo brāhmaṇo samaṇassa gotamassa vaṇṇe bhaṇati, anomaguṇo so bhavaṃ gotamo; evaṃ tassa guṇe jānamānena kho pana ācariyena aticiraṃ adhivāsitaṃ, handa naṃ anuvattāmāti anuvattiṃsu. Tasmā evaṃ vutte ‘‘te brāhmaṇā’’tiādi vuttaṃ. Tattha alamevāti yuttameva. Api puṭosenāti puṭosaṃ vuccati pātheyyaṃ, taṃ gahetvāpi upasaṅkamituṃ yuttamevāti attho. Puṭaṃsenātipi pāṭho, tassattho, puṭo aṃse assāti puṭaṃso, tena puṭaṃsena. Aṃsena hi pātheyyapuṭaṃ vahantenāpīti vuttaṃ hoti.
305. 听闻此位圣者的美德赞述后，那些婆罗门便思惟——正如婆罗门索纳达烂多歌颂沙门果德玛的美名，称其为无上美德的果德玛一般；同样凭借人们赞誉得知这位老师长期住世教化，他便能被大家跟随。由此故说“那些婆罗门”之类的话在那里显得合适。此中“婉言”是合适之意。又“普多森”意指“适合接近”，即适合采用为语句。更有“普达森”含义为语调，意指“嘴唇之间”，“嘴唇间发声”，所以以“普达森”发出语言。同时“安塞那”（嘴唇）亦指发音部分，故而言“普达森”即借由“安塞那”发出言语，这是合适的用法。
Soṇadaṇḍaparivitakkavaṇṇanā索那丹德寻思之注释
§306-308
306-308.Tirovanasaṇḍagatassāti antovanasaṇḍe gatassa, vihārabbhantaraṃ paviṭṭhassāti attho. Añjaliṃ paṇāmetvāti ete ubhatopakkhikā, te evaṃ cintayiṃsu – ‘‘sace no micchādiṭṭhikā codessanti – ‘kasmā tumhe samaṇaṃ gotamaṃ vanditthā’ti? Tesaṃ – ‘kiṃ añjalimattakaraṇenāpi vandanaṃ nāma hotī’ti vakkhāma. Sace no sammādiṭṭhikā codessanti – ‘kasmā tumhe bhagavantaṃ na vanditthā’ti. ‘Kiṃ sīsena bhūmiyaṃ paharanteneva vandanaṃ nāma hoti, nanu añjalikammampi vandanaṃ evā’ti vakkhāmā’’ti. Nāmagottanti ‘‘bho, gotama, ahaṃ asukassa putto datto nāma, mitto nāma, idhāgato’’ti vadantā nāmaṃ sāventi nāma. ‘‘Bho, gotama, ahaṃ vāseṭṭho nāma, kaccāno nāma, idhāgato’’ti vadantā gottaṃ sāventi nāma. Ete kira daliddā jiṇṇā kulaputtā ‘‘parisamajjhe nāmagottavasena pākaṭā bhavissāmā’’ti evamakaṃsu. Ye pana tuṇhībhūtā nisīdiṃsu, te kerāṭikā ceva andhabālā ca. Tattha kerāṭikā – ‘‘ekaṃ dve kathāsallāpepi karonto vissāsiko hoti, atha vissāse sati ekaṃ dve bhikkhā adātuṃ na yutta’’nti tato attānaṃ mocetvā tuṇhī nisīdanti. Andhabālā aññāṇatāyeva avakkhittamattikāpiṇḍo viya yattha katthaci tuṇhībhūtā nisīdanti.
306-308. 「隐蔽林地中的」意指居于林内隐蔽之所；「入处」意谓居住之地。合起来是指入于林间住处。作跪拜合掌礼敬者，二者皆属礼仪部分。诸婆罗门们即如是思惟说：“若彼等持错误见来责问，‘何以你们礼敬沙门果德玛？’对此我们将答曰：‘何等仅凭合掌拜礼便是礼敬的名号？’若彼持正见责问，‘何以你们不敬礼世尊？’我们又将答曰：‘如同用头顶大地那样的供养便是礼敬，合掌亦是礼敬。’”名姓方面，诸人辞道：“请听啊，果德玛，我是阿苏卡之子，名为达陀，朋友称为密多，我来自此处。”依此陈述他们的名号。又有者称：“请听啊，果德玛，我名瓦色多，是迦餐人，来自此处。”依此表明其族姓。这些乃贫贱年迈之族子，基于名姓而公开，就如此说。那独处而沉默坐着者是些杰出痴愚的愚人。其中愚人说：“即使讲一句二句闲话也会得到信任，若有信赖即使施予一二比库也不恰当。”于是便从自身解脱而静坐独处。愚人如同盲人，因无明而如同谷粒一般，随意坐卧无所依恋。
Brāhmaṇapaññattivaṇṇanā婆罗门施设之注释
§309-310
309-310.Cetasā cetoparivitakkanti bhagavā – ‘‘ayaṃ brāhmaṇo āgatakālato paṭṭhāya adhomukho thaddhagatto kiṃ cintayamāno nisinno, kiṃ nu kho cintetī’’ti āvajjanto attano cetasā tassa cittaṃ aññāsi. Tena vuttaṃ – ‘‘cetasā cetoparivitakkamaññāyā’’ti. Vihaññatīti vighātaṃ āpajjati. Anuviloketvā parisanti bhagavato sakasamaye pañhapucchanena udake miyamāno ukkhipitvā thale ṭhapito viya samapassaddhakāyacitto hutvā parisaṃ saṅgaṇhanatthaṃ diṭṭhisañjāneneva ‘‘upadhārentu me bhonto vacana’’nti vadanto viya anuviloketvā parisaṃ bhagavantaṃ etadavoca.
309-310. 世尊为心即心境之思虑释曰：“这婆罗门自访求以来，心向下沉，牢固不动，坐着沉思：‘他究竟想什么？’由此故称为‘心即心境之思虑所得’。”“忧惧”是指遇他法则产生烦恼。世尊目视周围，净水沐浴，忽然跃起如立于地面，神静理智，似聚集众会为说法，柔声告曰：“请各比库听我言。”观视众生，随时说出此语。
§311-313
311-313.Sujaṃ paggaṇhantānanti yaññayajanatthāya sujaṃ gaṇhantesu brāhmaṇesu paṭhamo vā dutiyo vāti attho. Sujāya diyyamānaṃ mahāyāgaṃ paṭiggaṇhantānanti porāṇā. Iti brāhmaṇo sakasamayavasena sammadeva pañhaṃ vissajjesi. Bhagavā pana visesato uttamabrāhmaṇassa dassanatthaṃ – ‘‘imesaṃ panā’’tiādimāha. Etadavocunti sace jātivaṇṇamantasampanno brāhmaṇo na hoti, atha ko carahi loke brāhmaṇo bhavissati? Nāseti no ayaṃ soṇadaṇḍo, handassa vādaṃ paṭikkhipissāmāti cintetvā etadavocuṃ. Apavadatīti paṭikkhipati. Anupakkhandatīti anupavisati. Idaṃ – ‘‘sace tvaṃ pasādavasena samaṇaṃ gotamaṃ saraṇaṃ gantukāmo, gaccha; mā brāhmaṇassa samayaṃ bhindī’’ti adhippāyena āhaṃsu.
311-313.“善摄取者”指为献祭而善摄取的婆罗门，首位或次位之意。昔日指接受供养的大神祭。婆罗门于适当时机确实了结疑问。世尊特别为了示教优良婆罗门，言曰：“彼等已得此……”。若世尊非出生于婆罗门族，世间何人能为婆罗门？故想：“这非索纳达烂多正语，我必驳斥其言。”所谓驳斥，是指反对；所谓不进入，是指不采纳。此即谓：“若汝以虔敬意图皈依沙门果德玛，则可去行；勿损坏婆罗门会众的秩序。”诸婆罗门于是如此劝说。
§314
314.Etadavocāti imesu brāhmaṇesu evaṃ ekappahāreneva viravantesu ‘‘ayaṃ kathā pariyosānaṃ na gamissati, handa ne nissadde katvā soṇadaṇḍeneva saddhiṃ kathemī’’ti cintetvā – ‘‘etaṃ sace kho tumhāka’’ntiādikaṃ vacanaṃ avoca.
314. 这些婆罗门在稍作疏离、彼此冷淡之中，彼等认为：“此事谈讫辰终不会到。”又觉若沉默不语，则如何与索纳达烂多共处呢？于是思惟此事，遂说：“倘若这乃属你们情形……”等语。
§315-316
315-316.Sahadhammenāti sakāraṇena. Samasamoti ṭhapetvā ekadesasamattaṃ samabhāvena samo, sabbākārena samoti attho. Ahamassa mātāpitaro jānāmīti bhaginiyā puttassa mātāpitaro kiṃ na jānissati, kulakoṭiparidīpanaṃ sandhāyeva vadati. Musāvādampi bhaṇeyyāti atthabhañjanakaṃ musāvādaṃ katheyya. Kiṃ vaṇṇo karissatīti abbhantare guṇe asati kiṃ karissati? Kimassa brāhmaṇabhāvaṃ rakkhituṃ sakkhissatīti attho. Athāpi siyā puna – ‘‘pakatisīle ṭhitassa brāhmaṇabhāvaṃ sādhentī’’ti evampi sīlameva sādhessati, tasmiṃ hissa asati brāhmaṇabhāvo nāhosīti sammohamattaṃ vaṇṇādayo. Idaṃ pana sutvā te brāhmaṇā – ‘‘sabhāvaṃ ācariyo āha, akāraṇāva mayaṃ ujjhāyimhā’’ti tuṇhī ahesuṃ.
315-316.「Sahadhammena」意为「缘起性」；「sakāraṇena」即「依因缘」。此处用「Samasamoti」表示均等平等之意，通过设定一侧为一点，表示同一尺度或相等的属性，称为「samo」，《sabbākārena samoti》意在说明全面的一致或等同意义。若言『我有父母』，则女子若知道子之父母，理应明了；家族、族谱的灯照亦必如是言说。若连谤语恶语亦须发出，则这些毁坏正义的谎言当说。若有人于内心无善德，又将为何所作？若有人能守护婆罗门之德义，此亦为义。然而或还言『若守戒律，婆罗门德业得成』，惟守戒德义以成，若其心无婆罗门相，此是否即迷惑产生色相等？闻此婆罗门众谓，『此即天性，师长所说，无因缘，我们不须烦恼』，遂皆无言，心方寂静。
Sīlapaññākathāvaṇṇanā戒慧之说注释
§317
317. Tato bhagavā ‘kathito brāhmaṇena pañho, kiṃ panettha patiṭṭhātuṃ sakkhissati, na sakkhissatī’ti? Tassa vīmaṃsanatthaṃ – ‘‘imesaṃ pana brāhmaṇā’’tiādimāha. Sīlaparidhotāti sīlaparisuddhā. Yattha sīlaṃ tattha paññāti yasmiṃ puggale sīlaṃ, tattheva paññā, kuto dussīle paññā? Paññārahite vā jaḷe eḷamūge kuto sīlanti? Sīlapaññāṇanti sīlañca paññāṇañca sīlapaññāṇaṃ. Paññāṇanti paññāyeva. Evametaṃ brāhmaṇāti bhagavā brāhmaṇassa vacanaṃ anujānanto āha. Tattha sīlaparidhotā paññāti catupārisuddhisīlena dhotā. Kathaṃ pana sīlena paññaṃ dhovatīti? Yassa puthujjanassa sīlaṃ saṭṭhiasītivassāni akhaṇḍaṃ hoti, so maraṇakālepi sabbakilese ghātetvā sīlena paññaṃ dhovitvā arahattaṃ gaṇhāti. Kandarasālapariveṇe mahāsaṭṭhivassatthero viya. There kira maraṇamañce nipajjitvā balavavedanāya nitthunante , tissamahārājā ‘‘theraṃ passissāmī’’ti gantvā pariveṇadvāre ṭhito taṃ saddaṃ sutvā pucchi – ‘‘kassa saddo aya’’nti? Therassa nitthunanasaddoti. ‘‘Pabbajjāya saṭṭhivassena vedanāpariggahamattampi na kataṃ, na dāni naṃ vandissāmī’’ti nivattitvā mahābodhiṃ vandituṃ gato. Tato upaṭṭhākadaharo theraṃ āha – ‘‘kiṃ no, bhante, lajjāpetha, saddhopi rājā vippaṭisārī hutvā na vandissāmī’’ti gatoti. Kasmā āvusoti? Tumhākaṃ nitthunanasaddaṃ sutvāti. ‘‘Tena hi me okāsaṃ karothā’’ti vatvā vedanaṃ vikkhambhitvā arahattaṃ patvā daharassa saññaṃ adāsi – ‘‘gacchāvuso, idāni rājānaṃ amhe vandāpehī’’ti. Daharo gantvā – ‘‘idāni kira theraṃ, vandathā’’ti āha. Rājā saṃsumārapatitena theraṃ vandanto – ‘‘nāhaṃ ayyassa arahattaṃ vandāmi, puthujjanabhūmiyaṃ pana ṭhatvā rakkhitasīlameva vandāmī’’ti āha, evaṃ sīlena paññaṃ dhovati nāma. Yassa pana abbhantare sīlasaṃvaro natthi, ugghāṭitaññutāya pana catuppadikagāthāpariyosāne paññāya sīlaṃ dhovitvā saha paṭisambhidāhi arahattaṃ pāpuṇāti. Ayaṃ paññāya sīlaṃ dhovati nāma. Seyyathāpi santatimahāmatto.
317.于是世尊问：“婆罗门所问之疑，若果得坚立，能成之乎？未能成之乎？”为答此问，言及诸婆罗门。所谓「sīlaparidhotā」者，即戒净清净者。何处有戒，何处有智慧？一人有戒，自当具慧；何处无戒，则无智慧。智慧无则犹如水满泥塘，无戒亦无智慧。所谓「sīla-paññāṇa」者，即戒与智慧并称。慧者，专指智慧。世尊承认婆罗门言此即婆罗门含义。此中戒净者，谓以四净戒为戒之净者。何以戒可洗慧？譬如凡夫持戒六十七年连绵不断，死时能断尽诸苦恼，持戒以洗慧，得证阿拉汉耶。犹如隐士于沙林中，虽身卧床榻，忍受痛苦，国王三世来到林边，闻痛声问：“此声何来？”答：“是长老哭声。”国王曰：“此人出家六十年，苦受痛苦，我今去拜之。”行者嘱侍者问行者：“尊者何故羞渎？国王已放弃统治，不来拜见。”答曰：「闻汝之哭声，为我作机会。」遂摇痛坐地，示现阿拉汉，曰：“去也，今我等该礼国王。”侍者前往，谓国王：“今应礼长老。”国王礼诚言：“我非礼尊者阿拉汉，乃敬守戒者于凡夫地位上。”以此持戒即能洗慧也。但若内无戒之守禁，开放见闻，以四重咒戒结尾，则以慧洗戒，发达解脱，得阿拉汉位，此谓以慧洗戒。比方君王世系家臣子弟亦然。
§318
318.Katamaṃ pana taṃ brāhmaṇāti kasmā āha? Bhagavā kira cintesi – ‘‘brāhmaṇā brāhmaṇasamaye pañcasīlāni ‘sīla’nti paññāpenti, vedattayauggahaṇapaññā paññāti. Uparivisesaṃ na jānanti. Yaṃnūnāhaṃ brāhmaṇassa uttarivisesabhūtaṃ maggasīlaṃ, phalasīlaṃ, maggapaññaṃ, phalapaññañca dassetvā arahattanikūṭena desanaṃ niṭṭhapeyya’’nti. Atha naṃ kathetukamyatāya pucchanto – ‘‘katamaṃ pana taṃ, brāhmaṇa, sīlaṃ katamā sā paññā’’ti āha. Atha brāhmaṇo – ‘‘mayā sakasamayavasena pañho vissajjito. Samaṇo pana maṃ gotamo puna nivattitvā pucchati, idānissāhaṃ cittaṃ paritosetvā vissajjituṃ sakkuṇeyyaṃ vā na vā? Sace na sakkhissaṃ paṭhamaṃ uppannāpi me lajjā bhijjissati. Asakkontassa pana na sakkomīti vacane doso natthī’’ti puna nivattitvā bhagavatoyeva bhāraṃ karonto ‘‘ettakaparamāva maya’’ntiādimāha. Tattha ettakaparamāti ettakaṃ sīlapaññāṇanti vacanameva paramaṃ amhākaṃ, te mayaṃ ettakaparamā, ito paraṃ etassa bhāsitassa atthaṃ na jānāmāti attho.
318.何为婆罗门？世尊思惟：「婆罗门于婆罗门学会时，表述五戒为『戒』，称智慧为记忆重点，无法知其特殊。若我予婆罗门更深奥之道——此道乃具足正道戒、证果戒、正道智慧、证果智慧，展示由阿拉汉众所说之教法，终成完满。」于是欲示彼，于欲讲说问曰：「何为婆罗门之戒？何为智慧？」继而婆罗门言：「我于学会时放弃问难。沙门果德玛再来，问我：今我心沉重，是否能弃去污垢？若不能，那初起之羞愧如何？不能者不生愤怒。」后复前来，将此重负加于世尊，称：「此重负有谁能当？」
Athassa bhagavā sīlapaññāya mūlabhūtassa tathāgatassa uppādato pabhuti sīlapaññāṇaṃ dassetuṃ – ‘‘idha brāhmaṇa, tathāgato’’tiādimāha. Tassattho sāmaññaphale vuttanayeneva veditabbo, ayaṃ pana viseso, idha tividhampi sīlaṃ – ‘‘idampissa hoti sīlasmi’’nti evaṃ sīlamicceva niyyātitaṃ paṭhamajjhānādīni cattāri jhānāni atthato paññāsampadā. Evaṃ paññāvasena pana aniyyātetvā vipassanāpaññāya padaṭṭhānabhāvamattena dassetvā vipassanāpaññāto paṭṭhāya paññā niyyātitāti.
于是世尊由持戒与智慧根本之故，妙显具足戒慧之如来，道：“此处，婆罗门，如来”如是言。其义当依共同意义知晓，此乃特别说明。此处有三重戒──「此诸戒为戒」，意指约定三摩地初禅等四禅，实质含智慧圆满。以智慧不惑，显现观智而不外求，观智为所依，则慧定常持不移。
Soṇadaṇḍaupāsakattapaṭivedanākathā索那丹达近事男宣称之论
§319-322
319-322.Svātanāyāti padassa attho ajjatanāyāti ettha vuttanayeneva veditabbo. Tena maṃ sā parisā paribhaveyyāti tena tumhe dūratova disvā āsanā vuṭṭhitakāraṇena maṃ sā parisā – ‘‘ayaṃ soṇadaṇḍo pacchimavaye ṭhito mahallako, gotamo pana daharo yuvā nattāpissa nappahoti, so nāma attano nattumattabhāvampi appattassa āsanā vuṭṭhātī’’ti paribhaveyya. Āsanā me taṃ bhavaṃ gotamo paccuṭṭhānanti mama agāravena avuṭṭhānaṃ nāma natthi, bhoganāsanabhayena pana na vuṭṭhahissāmi, taṃ tumhe hi ceva mayā ca ñātuṃ vaṭṭati. Tasmā āsanā me etaṃ bhavaṃ gotamo paccuṭṭhānaṃ dhāretūti, iminā kira sadiso kuhako dullabho, bhagavati panassa agāravaṃ nāma natthi, tasmā bhoganāsanabhayā kuhanavasena evaṃ vadati. Parapadesupi eseva nayo. Dhammiyā kathāyātiādīsu taṅkhaṇānurūpāya dhammiyā kathāya diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā kusale dhamme samādapetvā gaṇhāpetvā. Tattha naṃ samuttejetvā saussāhaṃ katvā tāya ca saussāhatāya aññehi ca vijjamānaguṇehi sampahaṃsetvā dhammaratanavassaṃ vassitvā uṭṭhāyāsanā pakkāmi. Brāhmaṇo pana attano kuhakatāya evampi bhagavati dhammavassaṃ vassite visesaṃ nibbattetuṃ nāsakkhi. Kevalamassa āyatiṃ nibbānatthāya vāsanābhāgiyāya ca sabbā purimapacchimakathā ahosīti.
319-322.「Svātanāya」意为自心所为，「Ajjatanāya」亦当以此理解。据此，彼众必以怨视我众，隔远观望，坐位起身，谓我为恶徒──「此为西方守卫，年轻侍者不当轻慢，不名应自轻。此不足以自轻之座位起身，吾与汝亲族本不屑起身。」是故，此坐位为基准，虚妄难得，唯世尊不受轻慢，故其如谤言。于他国亦是如此。佛法言说，契合经典义理，设立并引导向善法。彼等不生嗔恨，止于讥笑，于诸有无相之处，保持佛法宝藏。由此起身离座。婆罗门因其谄妄，终不能引起世尊对佛法的特殊论辩。唯心欲望通达涅槃终极归趣，前后事皆如是。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如是于《吉祥悦意》长部注释中
Soṇadaṇḍasuttavaṇṇanā niṭṭhitā. · 索那丹达经之解释完毕。