1. Mahāpadānasuttaṃ · 1. 大本经义注

249 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Dīghanikāye · 长部中

Mahāvaggaṭṭhakathā · 大品注释

1. Mahāpadānasuttavaṇṇanā1.《大本经》注释

Pubbenivāsapaṭisaṃyuttakathā关于宿住的论述

§1

1.Evaṃme sutaṃ…pe… karerikuṭikāyanti mahāpadānasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā – karerikuṭikāyanti karerīti varuṇarukkhassa nāmaṃ, karerimaṇḍapo tassā kuṭikāya dvāre ṭhito, tasmā ‘‘karerikuṭikā’’ti vuccati, yathā kosambarukkhassa dvāre ṭhitattā ‘‘kosambakuṭikā’’ti. Antojetavane kira karerikuṭi kosambakuṭi gandhakuṭi salaḷāgāranti cattāri mahāgehāni, ekekaṃ satasahassapariccāgena nipphannaṃ. Tesu salaḷāgāraṃ raññā pasenadinā kāritaṃ, sesāni anāthapiṇḍikena kāritāni. Iti bhagavā anāthapiṇḍikena gahapatinā thambhānaṃ upari kāritāya devavimānakappāya karerikuṭikāyaṃ viharati . Pacchābhattanti ekāsanikakhalupacchābhattikānaṃ pātova bhuttānaṃ antomajjhanhikepi pacchābhattameva. Idha pana pakatibhattassa pacchato ‘‘pacchābhatta’’nti adhippetaṃ. Piṇḍapātapaṭikkantānanti piṇḍapātato paṭikkantānaṃ, bhattakiccaṃ niṭṭhapetvā uṭṭhitānanti attho.

如是我闻……名为巨跛罗那论经。此处先释前文言义——“巨跛罗那”谓名为甘露树的名称，在甘露树所依的小屋门前立有甘露坛故称“甘露小屋”；如同桑树门前立者称“桑小屋”。传说甘露小屋在安陀耶林中，桑小屋、香小屋、婆娑罗舎等四座大院，各以百万人供养而成。婆娑罗舎由王巴谢那帝建造，其余由给孤独长者建造。世尊于给孤独家中楼上所建的天宫所在甘露小屋内住持。所谓“后来食”者，初用一座凹槽盘盛初餐，以后食亦于餐中中间处置放。此处“后来食”作状词言说。所谓乞食后转者，即在乞食后完成食事而起身者。

Karerimaṇḍalamāḷeti tasseva karerimaṇḍapassa avidūre katāya nisīdanasālāya. So kira karerimaṇḍapo gandhakuṭikāya ca sālāya ca antare hoti, tasmā gandhakuṭīpi karerikuṭikāpi sālāpi – ‘‘karerimaṇḍalamāḷo’’ti vuccati. Pubbenivāsapaṭisaṃyuttāti ‘‘ekampi jātiṃ, dvepi jātiyo’’ti evaṃ vibhattena pubbenivutthakkhandhasantānasaṅkhātena pubbenivāsena saddhiṃ yojetvā pavattitā. Dhammīti dhammasaṃyuttā.

所谓甘露坛环指甘露坛附近不远处所建的坐堂。甘露坛恰处于香小屋与坐堂之间，故香小屋、甘露小屋、坐堂统称为“甘露坛环”。“前生联系”者谓只一本生或两本生，如是细分，乃述前生相续总称为“前生联系”。“法”者，指法的集合。

Udapādīti aho acchariyaṃ dasabalassa pubbenivāsañāṇaṃ , pubbenivāsaṃ nāma ke anussaranti, ke nānussarantīti. Titthiyā anussaranti, sāvakā ca paccekabuddhā ca buddhā ca anussaranti. Kataratitthiyā anussaranti? Ye aggappattakammavādino, tepi cattālīsaṃyeva kappe anussaranti, na tato paraṃ. Sāvakā kappasatasahassaṃ anussaranti. Dve aggasāvakā asaṅkhyeyyañceva kappasatasahassañca. Paccekabuddhā dve asaṅkhyeyyāni kappasatasahassañca. Buddhānaṃ pana ettakanti paricchedo natthi, yāvatakaṃ ākaṅkhanti, tāvatakaṃ anussaranti.

所谓“惊奇”者，是指具有十种力量的前生智见，前生是指谁记忆，谁未记忆。外道记忆，弟子、辟支佛及佛都能记忆。何等外道能记忆？为首批修行论者，记忆仅至四十四亿劫之后不及此。弟子记忆达一亿劫，有两位首弟子记忆不可思议的亿万劫数。辟支佛两位，亦记不可思议的亿万劫。佛无此数限制，欲记多少则记多少。

Titthiyā khandhapaṭipāṭiyā anussaranti, paṭipāṭiṃ muñcitvā na sakkonti. Paṭipāṭiyā anussarantāpi asaññabhavaṃ patvā khandhappavattiṃ na passanti, jāle patitā kuṇṭhā viya, kūpe patitā paṅguḷā viya ca honti. Te tattha ṭhatvā ‘‘ettakameva, ito paraṃ natthī’’ti diṭṭhiṃ gaṇhanti. Iti titthiyānaṃ pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti. Yathā hi andhā yaṭṭhikoṭiggāhake satiyeva gacchanti, asati tattheva nisīdanti, evameva titthiyā khandhapaṭipāṭiyāva anussarituṃ sakkonti, paṭipāṭiṃ vissajjetvā na sakkonti.

外道依五蕴转变记忆，放弃五蕴转变路径则不能记忆。在依路径记忆者陷于无知，看不见五蕴转变，如陷捕网般纠缠，若陷井中则行跛不踺。彼诸外道立「至此为止，彼方无有」之见。如此外道记忆前生如盲行数百万之厄难。正如盲人执持盲人，行且止，如此外道不能行记五蕴转变之路径，放弃正道而不能记忆。

Sāvakāpi khandhapaṭipāṭiyāva anussaranti, asaññabhavaṃ patvā khandhappavattiṃ na passanti. Evaṃ santepi te vaṭṭe saṃsaraṇakasattānaṃ khandhānaṃ abhāvakālo nāma natthi. Asaññabhave pana pañcakappasatāni pavattantīti tattakaṃ kālaṃ atikkamitvā buddhehi dinnanaye ṭhatvā parato anussaranti; seyyathāpi āyasmā sobhito. Dve aggasāvakā pana paccekabuddhā ca cutipaṭisandhiṃ oloketvā anussaranti. Buddhānaṃ cutipaṭisandhikiccaṃ natthi, yaṃ yaṃ ṭhānaṃ passitukāmā honti, taṃ tadeva passanti.

弟子亦循五蕴转变记忆，陷无知不能见五蕴转变。然如是者，生死众生五蕴缺乏时期非无。无知者虽有百千万劫之经，但此时超越良久，于佛前立证，而后循此记忆。如长老苏毗多记忆。有两位首弟子与辟支佛观察佛的最后再来而记忆之。佛无末来故，欲观察何处，便观察何处。

Titthiyā ca pubbenivāsaṃ anussaramānā attanā diṭṭhakatasutameva anussaranti. Tathā sāvakā ca paccekabuddhā ca. Buddhā pana attanā vā parehi vā diṭṭhakatasutaṃ sabbameva anussaranti.

外道记忆前生，仅以自身所见所闻记忆。弟子与辟支佛亦然。佛则自己或他人所见所闻皆悉记忆。

Titthiyānaṃ pubbenivāsañāṇaṃ khajjopanakaobhāsasadisaṃ, sāvakānaṃ padīpobhāsasadisaṃ, aggasāvakānaṃ osadhitārakobhāsasadisaṃ, paccekabuddhānaṃ candobhāsasadisaṃ, buddhānaṃ saradasūriyamaṇḍalobhāsasadisaṃ. Tassa ettakāni jātisatāni jātisahassāni jātisatasahassānīti vā ettakāni kappasatāni kappasahassāni kappasatasahassānīti vā natthi, yaṃ kiñci anussarantassa neva khalitaṃ, na paṭighātaṃ hoti, āvajjanapaṭibaddhameva ākaṅkhamanasikāracittuppādapaṭibaddhameva hoti. Dubbalapattapuṭe vegakkhittanārāco viya, sinerukūṭe vissaṭṭhaindavajiraṃ viya ca asajjamānameva gacchati. ‘‘Aho mahantaṃ bhagavato pubbenivāsañāṇa’’nti evaṃ bhagavantaṃyeva ārabbha kathā uppannā, jātā pavattāti attho. Taṃ sabbampi saṅkhepato dassetuṃ ‘‘itipi pubbenivāso, itipi pubvenivāso’’ti ettakameva pāḷiyaṃ vuttaṃ. Tattha itipīti evampi.

对于有派别者的前世记忆，是像饼干包裹的火光那样，或像弟子们的灯火光明那样，或像上首弟子的药疗火光那样，或像辟支佛的月光那样，或者像佛陀的秋日太阳光辉那样。其数量为数万亿的生命与世代，或者是数百亿、数千亿、数万个劫，这些都无法尽述，且无一被损坏、破灭，完全是基于记忆念想与意念专注而生起。就像在风吹破旧布袋时风虽急速却无所伤害，又像利爪锐利的凶猛老猛兽行走时不会停滞，因为世尊前世记忆的兴起正如是。起初生起对世尊前世记忆的称叹之语，意谓“生起轮回”，此义简要归纳为“即是前世”、“即是前生”的巴利语表达，其中“iti”即如此意。此为解释原文之义。

§2-3

2-3.Assosi kho…pe… atha bhagavā anuppattoti ettha yaṃ vattabbaṃ, taṃ brahmajālasuttavaṇṇanāyaṃ vuttameva. Ayameva hi viseso – tattha sabbaññutaññāṇena assosi, idha dibbasotena. Tattha ca vaṇṇāvaṇṇakathā vippakatā, idha pubbenivāsakathā. Tasmā bhagavā – ‘‘ime bhikkhū mama pubbenivāsañāṇaṃ ārabbha guṇaṃ thomenti, pubbenivāsañāṇassa pana me nipphattiṃ na jānanti; handa nesaṃ tassa nipphattiṃ kathetvā dassāmī’’ti āgantvā pakatiyāpi buddhānaṃ nisīditvā dhammadesanatthameva ṭhapite taṅkhaṇe bhikkhūhi papphoṭetvā dinne varabuddhāsane nisīditvā ‘‘kāya nuttha, bhikkhave’’ti pucchāya ca ‘‘idha , bhante’’tiādipaṭivacanassa ca pariyosāne tesaṃ pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kathetukāmo iccheyyātha notiādimāha. Tattha iccheyyātha noti iccheyyātha nu. Atha naṃ pahaṭṭhamānasā bhikkhū yācamānā etassa bhagavātiādimāhaṃsu. Tattha etassāti etassa dhammikathākaraṇassa.

第二、三节“当听见……比库……”此处世尊为无生的状态，所论述者正是《梵网经》中所述内容。此为特别之处——远胜一切般若智慧而被听闻，且以天眼所见之功德。且其描述详尽详细，与前世记忆之说有所区分。所以世尊说：“诸比库们，这些沙利子们称作我有前世记忆的功德，但他们并不知晓我前世记忆的终结；今我欲阐明说出他们未曾知晓的终结。”于是他以言辞之方法并坐于诸佛旁，教导法义，并以优良的说法启发比库们，坐于佛像前，问道“身何在？”以及听闻“此处，世尊……”等诸般教诲之后，让他们了解如何谈论前世记忆的真理含义。世尊意愿他们知晓或不知晓，且当时众僧恳求世尊说：“愿世尊说示。”此即为本佛法论述者之称呼。

§4

4. Atha bhagavā tesaṃ yācanaṃ gahetvā kathetukāmo ‘‘tena hi, bhikkhave, suṇāthā’’ti te sotāvadhāraṇasādhukamanasikāresu niyojetvā aññesaṃ asādhāraṇaṃ chinnavaṭumakānussaraṇaṃ pakāsetukāmo ito so, bhikkhavetiādimāha. Tattha yaṃ vipassīti yasmiṃ kappe vipassī. Ayañhi ‘ya’nti saddo ‘‘yaṃ me, bhante, devānaṃ tāvatiṃsānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi taṃ, bhagavato’’tiādīsu (dī. ni. 2.203) paccattavacane dissati. ‘‘Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhī’’tiādīsu (su. ni. 881) upayogavacane. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ ekissā lokadhātuyā’’tiādīsu (a. ni. 1.277) karaṇavacane. Idha pana bhummattheti daṭṭhabbo. Tena vuttaṃ – ‘‘yasmiṃ kappe’’ti. Udapādīti dasasahassilokadhātuṃ unnādento uppajji.

第四章世尊接受他们的请求，欲说解释：“诸比库们，请听清楚！”于是引导诸弟子进入正勤修念的心态，并揭示异乎常人的断绝流转之观想；随之说“诸比库们……”以此开示。此观“vipassi”即在某一劫中名为“维巴西”的佛陀。此‘ya’的字义即“那是，世尊，在天堂会见三十三天天众已亲闻并接受的事实，我向世尊报告”等恒常异文中出现。又“未曾问及此者，让我们改问他，且请详说”等用语亦现。还有“这地方，诸比库们，无遮盖，任一世界的场域皆包涵其中”等说法。这里要明白，“那一劫”之意。所谓“起现”是指宇宙十万世界的兴起。

Bhaddakappeti pañcabuddhuppādapaṭimaṇḍitattā sundarakappe sārakappeti bhagavā imaṃ kappaṃ thomento evamāha. Yato paṭṭhāya kira amhākaṃ bhagavatā abhinīhāro kato, etasmiṃ antare ekakappepi pañca buddhā nibbattā nāma natthi. Amhākaṃ bhagavato abhinīhārassa purato pana taṇhaṅkaro, medhaṅkaro, saraṇaṅkaro, dīpaṅkaroti cattāro buddhā ekasmiṃ kappe nibbattiṃsu. Tesaṃ orabhāge ekaṃ asaṅkhyeyyaṃ buddhasuññameva ahosi.

称为优良劫，是由五尊佛所照耀环绕的美丽劫，名为美丽劫；也称作沙拉劫。据世尊称此劫时说：因为论及世尊曾经的继起，因此在此间，甚至在单一劫中，也不会有五尊佛同时现起。在世尊以前，有四尊佛一同升起，各具成就：贯穿欲情、智慧、依止三宝的四尊佛现于某劫中。其余劫皆无佛出生，只存佛迹迹象。

Asaṅkhyeyyakappapariyosāne pana koṇḍañño nāma buddho ekova ekasmiṃ kappe uppanno. Tatopi asaṅkhyeyyaṃ buddhasuññameva ahosi. Asaṅkhyeyyakappapariyosāne maṅgalo, sumano, revato, sobhitoti cattāro buddhā ekasmiṃ kappe uppannā . Tatopi asaṅkhyeyyaṃ buddhasuññameva ahosi. Asaṅkhyeyyakappapariyosāne pana ito kappasatasahassādhikassa asaṅkhyeyyassa upari anomadassī, padumo, nāradoti tayo buddhā ekasmiṃ kappe uppannā. Tatopi asaṅkhyeyyaṃ buddhasuññameva ahosi. Asaṅkhyeyyakappapariyosāne pana ito kappasatasahassānaṃ upari padumuttaro bhagavā ekova ekasmiṃ kappe uppanno. Tassa orabhāge ito tiṃsakappasahassānaṃ upari sumedho, sujātoti dve buddhā ekasmiṃ kappe uppannā. Tato orabhāge ito aṭṭhārasannaṃ kappasahassānaṃ upari piyadassī, atthadassī, dhammadassīti tayo buddhā ekasmiṃ kappe uppannā. Atha ito catunavutikappe siddhattho nāma buddho ekova ekasmiṃ kappe uppanno. Ito dve navutikappe tisso, phussoti dve buddhā ekasmiṃ kappe uppannā. Ito ekanavutikappe vipassī bhagavā uppanno. Ito ekatiṃse kappe sikhī, vessabhūti dve buddhā uppannā. Imasmiṃ bhaddakappe kakusandho, koṇāgamano, kassapo, gotamo amhākaṃ sammāsambuddhoti cattāro buddhā uppannā, metteyyo uppajjissati. Evamayaṃ kappo pañcabuddhuppādapaṭimaṇḍitattā sundarakappo sārakappoti bhagavā imaṃ kappaṃ thomento evamāha.

当无数劫已过，名叫拘胺尼的佛仅于一劫出生，但其余劫还是空无佛陀。在无数劫末，四尊佛名曰曼伽罗、苏摩诺、雷瓦陀、索畢提同时在一劫诞生。但依旧有无数劫无佛出现。再过无数劫，超过数以百千劫，有三尊佛安那摩达悉、波陀摩、那罗陀同时在一劫出世，于无数劫中佛陀依然罕见。后来又有一尊名波陀摩多罗世尊的佛单于一劫诞生。在超过三万劫之后，苏摩多、苏迦陀二佛同时诞生。再过十八千劫，比亚陀西、阿达陀西、达摩陀西三佛相继出世。之后四十九劫，悉达多佛单独降生。连续两段四十九劫，有三尊和两尊佛诞生。再后四十九劫时，维巴西佛出现。在三十五劫以后，悉奇佛与维萨布他二佛分别降世。在此美丽劫中，白骨禄、拘那迦摩努、咖萨波、果德玛四尊佛诞生，我们称之为正觉佛，将来还有未来佛弥勒。这即是美丽劫及沙拉劫之说。

Kiṃ panetaṃ buddhānaṃyeva pākaṭaṃ hoti – ‘‘imasmiṃ kappe ettakā buddhā uppannā vā uppajjissantīti vā’’ti, udāhu aññesampi pākaṭaṃ hotīti? Aññesampi pākaṭaṃ hoti. Kesaṃ? Suddhāvāsabrahmānaṃ. Kappasaṇṭhānakālasmiñhi ekamasaṅkhyeyyaṃ ekaṅgaṇaṃ hutvā ṭhite lokasannivāse lokassa saṇṭhānatthāya devo vassituṃ ārabhati. Āditova antaraṭṭhake himapāto viya hoti. Tato tilamattā kaṇamattā taṇḍulamattā mugga-māsa-badara-āmalaka-eḷāluka-kumbhaṇḍa-alābumattā udakadhārā hutvā anukkamena usabhadveusabhaaḍḍhagāvutagāvutadvegāvutaaḍḍhayojanayojanadviyojana…pe… yojanasatayojanasahassayojanasatasahassamattā hutvā koṭisatasahassacakkavāḷabbhantare yāva avinaṭṭhabrahmalokā pūretvā tiṭṭhanti. Atha taṃ udakaṃ anupubbena bhassati, bhassante udake pakatidevalokaṭṭhānesu devalokā saṇṭhahanti, tesaṃ saṇṭhahanavidhānaṃ visuddhimagge pubbenivāsakathāyaṃ vuttameva.

这些佛陀的显现根本何以明了——“在此劫中，佛陀们到底出现了多少，或将出现多少”——有人清楚明白吗？有人确实清楚，即是清净梵天众主。在这一劫的集合时期，一尊数量无数的众生聚集在同一场所，作为世界的聚合体开始居住，如同高耸之喜马拉雅山。之后这片水域由少量沙、砾、稻谷、蚊子、莲、药草、果实、水珠依次形成，逐渐扩展到百千万亿照耀轮，充盈完全无缺地维持着梵天的世界。随之水面渐渐显现，众生聚集于天界显现之处及天众的聚居建筑，这聚居方法的清净轨迹正类似于前世记忆的道理所说。

Manussalokasaṇṭhahanaṭṭhānaṃ pana patte udake dhamakaraṇamukhe pihite viya vātavasena taṃ udakaṃ santiṭṭhati, udakapiṭṭhe uppalinipaṇṇaṃ viya pathavī saṇṭhahati. Mahābodhipallaṅko vinassamāne loke pacchā vinassati, saṇṭhahamāne paṭhamaṃ saṇṭhahati. Tattha pubbanimittaṃ hutvā eko paduminigaccho uppajjati, tassa sace tasmiṃ kappe buddho nibbattissati, pupphaṃ uppajjati. No ce, nuppajjati. Uppajjamānañca sace eko buddho nibbattissati, ekaṃ uppajjati. Sace dve, tayo, cattāro, pañca buddhā nibbattissanti, pañca uppajjanti. Tāni ca kho ekasmiṃyeva nāḷe kaṇṇikābaddhāni hutvā. Suddhāvāsabrahmāno ‘‘āyāma , mayaṃ mārisā, pubbanimittaṃ passissāmā’’ti mahābodhipallaṅkaṭṭhānaṃ āgacchanti, buddhānaṃ anibbattanakappe pupphaṃ na hoti. Te pana apupphitagacchaṃ disvā – ‘‘andhakāro vata bho loko bhavissati, matā matā sattā apāye pūressanti, cha devalokā nava brahmalokā suññā bhavissantī’’ti anattamanā honti. Pupphitakāle pana pupphaṃ disvā – ‘‘sabbaññubodhisattesu mātukucchiṃ okkamantesu nikkhamantesu sambujjhantesu dhammacakkaṃ pavattentesu yamakapāṭihāriyaṃ karontesu devorohanaṃ karontesu āyusaṅkhāraṃ ossajjantesu parinibbāyantesu dasasahassacakkavāḷakampanādīni pāṭihāriyāni dakkhissāmā’’ti ca ‘‘cattāro apāyā parihāyissanti, cha devalokā nava brahmalokā paripūressantī’’ti ca attamanā udānaṃ udānentā attano attano brahmalokaṃ gacchanti. Imasmiṃ bhaddakappe pañca padumāni uppajjiṃsu. Tesaṃ nimittānaṃ ānubhāvena cattāro buddhā uppannā, pañcamo uppajjissati. Suddhāvāsabrahmānopi tāni padumāni disvā imamatthaṃ jāniṃsu. Tena vuttaṃ – ‘‘aññesampi pākaṭaṃ hotī’’ti.

人世间聚集之所，若叶片覆护于水中沸腾之口似，水因风势而停驻；水边之地如莲叶般聚合。伟大菩提之软垫毁灭时，后世亦将毁灭；聚合中，首要之聚合起始。于那里，灭前相已成，一朵独莲之花萌生。若其时此期间将有佛出世，花则发生。若无，则不发生。若已发生期间有佛出世，则仅一朵莲花出；若有二、三、四、五佛出世，则有五朵莲花出现。诸花系于同竹管，犹如绑扎。纯洁居住之梵天等云：「如此，我们诸魔王们，必当见此前相。」偕同行至菩提软垫处。佛未现世之劫，莲花不生。彼等见无花之劫，谓：「黑暗世将至，众生将入地狱，六天与九天梵天皆为空寂。」怀无我心。然花开时见莲花，谓曰：「将于诸全知菩萨之母腹中，生出者，出胎者，觉悟者，转法轮者，降天者，寿终者，涅槃者，示十千神通及震动世界诸神迹。」又谓：「四恶道当消，六天九梵天必充盈。」怀自心而唱，唱曰：「我当往自我之梵天界。」于此吉祥劫，有五莲花盛开。因其迹象所感，应时四佛现，五佛中第五佛必将出世。纯洁居住之梵天亦见莲花，洞知此意。故语云：「于他亦有显著。」

Āyuparicchedavaṇṇanā寿命界限注释

§5-7

5-7. Iti bhagavā – ‘‘ito so, bhikkhave’’tiādinā nayena kappaparicchedavasena pubbenivāsaṃ dassetvā idāni tesaṃ buddhānaṃ jātiparicchedādivasena dassetuṃ vipassī, bhikkhavetiādimāha. Tattha āyuparicchede parittaṃ lahukanti ubhayametaṃ appakasseva vevacanaṃ. Yañhi appakaṃ, taṃ parittañceva lahukañca hoti.

5-7 世尊如此说：「自此，诸比库，应当随时，以此法经章节次第显示过去世，现今应当以这些佛之出生时期等来显示。」说至此，寿命章节是轻短者，两者皆有短字，谓若短字即少，短字即是少。

Appaṃ vā bhiyyoti vassasatato vā upari appaṃ, aññaṃ vassasataṃ apatvā vīsaṃ vā tiṃsaṃ vā cattālīsaṃ vā paṇṇāsaṃ vā saṭṭhi vā vassāni jīvati. Evaṃ dīghāyuko pana atidullabho, asuko kira evaṃ ciraṃ jīvatīti tattha tattha gantvā daṭṭhabbo hoti. Tattha visākhā upāsikā vīsavassasataṃ jīvati, tathā pokkharasāti brāhmaṇo, brahmāyu brāhmaṇo, selo brāhmaṇo, bāvariyabrāhmaṇo, ānandatthero, mahākassapattheroti. Anuruddhatthero pana vassasatañceva paṇṇāsañca vassāni, bākulatthero vassasatañceva saṭṭhi ca vassāni. Ayaṃ sabbadīghāyuko. Sopi dve vassasatāni na jīvati.

或稍少，或过百年有余，或过二百、三百、四百、五百、六百年而生存。如此长寿极难得，因病难长久远寿命。在处处可见此理。维萨卡近事女活至二百年，婆罗门波卡拉萨特寺、婆罗门婆罗门、婆罗门塞罗、婆罗门巴瓦利亚、长老阿难、长老咖萨巴均长寿。阿努儒达长老寿达两百五十年，长老巴库达寿达两百六十年，此皆极长寿者。连此二百年者亦不常得。

Vipassīādayo pana sabbepi bodhisattā mettāpubbabhāgena somanassasahagatañāṇasampayuttaasaṅkhārikacittena mātukucchismiṃ paṭisandhiṃ gaṇhiṃsu. Tena cittena gahitāya paṭisandhiyā asaṅkhyeyyaṃ āyu, iti sabbe buddhā asaṅkhyeyyāyukā. Te kasmā asaṅkhyeyyaṃ na aṭṭhaṃsu? Utubhojanavipattiyā. Utubhojanavasena hi āyu hāyatipi vaḍḍhatipi.

唯有毗婆尸及之后诸佛，全皆以慈悲为先，依怡悦具智慧心结合生成心主时，转生于母腹。因此心结合生，寿命无量，诸佛皆寿无量。何以故其寿无量不减？因高粮食之故。高粮食令寿命增长亦令衰退。

Tattha yadā rājāno adhammikā honti, tadā uparājāno, senāpati, seṭṭhi, sakalanagaraṃ, sakalaraṭṭhaṃ adhammikameva hoti; atha tesaṃ ārakkhadevatā, tāsaṃ devatānaṃ mittā bhūmaṭṭhadevatā, tāsaṃ devatānaṃ mittā ākāsaṭṭhakadevatā, ākāsaṭṭhakadevatānaṃ mittā uṇhavalāhakā devatā, tāsaṃ mittā abbhavalāhakā devatā, tāsaṃ mittā sītavalāhakā devatā, tāsaṃ mittā vassavalāhakā devatā, tāsaṃ mittā cātumahārājikā devatā, tāsaṃ mittā tāvatiṃsā devatā, tāsaṃ mittā yāmā devatāti evamādi. Evaṃ yāva bhavaggā ṭhapetvā ariyasāvake sabbā devabrahmaparisāpi adhammikāva honti. Tāsaṃ adhammikatāya visamaṃ candimasūriyā pariharanti, vāto yathāmaggena na vāyati, ayathāmaggena vāyanto ākāsaṭṭhakavimānāni khobheti, vimānesu khobhitesu devatānaṃ kīḷanatthāya cittāni na namanti, devatānaṃ kīḷanatthāya cittesu anamantesu sītuṇhabhedo utu yathākālena na sampajjati, tasmiṃ asampajjante na sammā devo vassati, kadāci vassati, kadāci na vassati; katthaci vassati, katthaci na vassati, vassantopi vappakāle aṅkurakāle nāḷakāle pupphakāle khīraggahaṇādikālesu yathā yathā sassānaṃ upakāro na hoti, tathā tathā vassati ca vigacchati ca, tena sassāni visamapākāni honti, vigatagandhavaṇṇarasādisampannāni. Ekabhājane pakkhittataṇḍulesupi ekasmiṃ padese bhattaṃ uttaṇḍulaṃ hoti, ekasmiṃ atikilinnaṃ, ekasmiṃ samapākaṃ. Taṃ paribhuttaṃ kucchiyampi tīhākārehi paccati. Tena sattā bahvābādhā ceva honti, appāyukā ca. Evaṃ tāva utubhojanavasena āyu hāyati.

当国王不守法时，副国王、将军、富豪及全城国皆不守法；其守护神、地上神、空中八大天神、炎热天神、暴雨天神、寒冷天神、雨季天神、四大王天、忉利天及夜叉天等之友亦不守法。诸天与梵天众皆非守法者。因其不守法，日月运行错乱，风不随时作响，逆风吹动空中八大天宫。诸天宫中亦骚动，为戏弄诸天众，众心不安。此时无常季节不应时，风不和季节，诸天心中不悦。因其不悦，天不常降雨，有时雨，有时不雨。雨时或不雨；有时雨，有时不雨。雨季、开花季、禾芽季、芦苇花季、奶粥收获季节，无论何期，无助于农作生长。故雨季常不平顺，且流失香气色味。雨谷之中，部分成熟稻谷正生於一地，有的过熟，有的适熟。被风吹动稻穗像三叉形。众生因此多病，寿命不长。因而高粮食时代，其寿命增长受阻。

Yadā pana rājāno dhammikā honti, tadā uparājānopi dhammikā hontīti purimanayeneva yāva brahmalokā sabbepi dhammikā honti. Tesaṃ dhammikattā samaṃ candimasūriyā pariharanti, yathāmaggena vāto vāyati, yathāmaggena vāyanto ākāsaṭṭhakavimānāni na khobheti, tesaṃ akhobhā devatānaṃ kīḷanatthāya cittāni namanti. Evaṃ kālena utu sampajjati, devo sammā vassati, vappakālato paṭṭhāya sassānaṃ upakāraṃ karonto kāle vassati, kāle vigacchati, tena sassāni samapākāni sugandhāni suvaṇṇāni surasāni ojavantāni honti, tehi sampāditaṃ bhojanaṃ paribhuttampi sammā paripākaṃ gacchati , tena sattā arogā dīghāyukā honti. Evaṃ utubhojanavasena āyu vaḍḍhati.

反之，当国王守法时，副国王亦守法，依此规律直到梵天界全皆守法。守法之众日月正常运行，风随时吹，空中八大天宫不受骚扰。故诸不易动之守法天众心悦服。从而季节正常，诸天如法降雨。雨季正常，雨时降雨，雨后风吹，农作物收成适时成熟，颜色芬芳，味美甘甜，鲜活生长。农作收成丰富适度，众生健康长寿。由是高粮食时代寿命增长。

Tattha vipassī bhagavā asītivassasahassāyukakāle nibbatto, sikhī sattativassasahassāyukakāleti idaṃ anupubbena parihīnasadisaṃ kataṃ, na pana evaṃ parihīnaṃ, vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Kathaṃ? Imasmiṃ tāva kappe kakusandho bhagavā cattālīsavassasahassāyukakāle nibbatto, āyuppamāṇaṃ pañca koṭṭhāse katvā cattāri ṭhatvā pañcame vijjamāneyeva parinibbuto. Taṃ āyu parihāyamānaṃ dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkhyeyyaṃ hutvā tato parihāyamānaṃ tiṃsavassasahassakāle ṭhitaṃ; tadā koṇāgamano bhagavā nibbatto. Tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkhyeyyaṃ hutvā parihāyitvā vīsativassasahassakāle ṭhitaṃ; tadā kassapo bhagavā nibbatto. Tasmimpi tatheva parinibbute taṃ āyu dasavassakālaṃ patvā puna vaḍḍhamānaṃ asaṅkhyeyyaṃ hutvā parihāyitvā vassasatakālaṃ pattaṃ, atha amhākaṃ sammāsambuddho nibbatto. Evaṃ anupubbena parihāyitvā parihāyitvā vaḍḍhitvā vaḍḍhitvā parihīnanti veditabbaṃ. Tattha yaṃ yaṃ āyuparimāṇesu manussesu buddhā nibbattanti, tesampi taṃ tadeva āyuparimāṇaṃ hotīti veditabbaṃ.

彼处，毗婆尸世尊在八万岁时涅槃，七十三万岁寿命的释迦世尊涅槃后，这一段寿命逐渐减少，然而并非终止减损，而是增长之后再度减少，须知此理。如何说明？当时，在这同一劫内，迦拘罗世尊在四万三千岁时涅槃，寿命折减为五万余岁时在第四次伺候时涅槃。此寿命减少十年后又增长至无数，之后又减少至三万岁时犍那迦摩世尊涅槃。于此寿命减少十年后再增长至无数，继而减少至二万岁时，迦摄波世尊涅槃。于此寿命减少十年后又增长无数，继而减少至一万岁，那时我们的正自觉佛亦涅槃。如是寿命依次减少、减少后再增长、增长后再次减少者当知是理。又当知所有人类寿命的长短，诸佛出世时，其人类寿命亦随佛寿命而长短不一。

Āyuparicchedavaṇṇanā niṭṭhitā. · 寿量品释义已毕。

Bodhiparicchedavaṇṇanā菩提品释义

§8

8. Bodhiparicchede pana pāṭaliyā mūleti pāṭalirukkhassa heṭṭhā. Tassā pana pāṭaliyā khandho taṃ divasaṃ paṇṇāsaratano hutvā abbhuggato, sākhā paṇṇāsaratanāti ubbedhena ratanasataṃ ahosi. Taṃ divasañca sā pāṭali kaṇṇikābaddhehi viya pupphehi mūlato paṭṭhāya ekasañchannā ahosi, dibbagandhaṃ vāyati. Na kevalañca tadā ayameva pupphitā, dasasahassacakkavāḷe sabbapāṭaliyo pupphitā. Na kevalañca pāṭaliyo, dasasahassacakkavāḷe sabbarukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhāpadumāni, latāsu latāpadumāni, ākāse ākāsapadumāni pupphitāni, pathavitalaṃ bhinditvāpi mahāpadumāni uṭṭhitāni. Mahāsamuddopi pañcavaṇṇehi padumehi nīluppalarattuppalehi ca sañchanno ahosi. Sakaladasasahassacakkavāḷaṃ dhajamālākulaṃ tattha tattha nibaddhapupphadāmavissaṭṭhamālāguḷavippakiṇṇaṃ nānāvaṇṇakusumasamujjalaṃ nandanavanacittalatāvanamissakavanaphārusakavanasadisaṃ ahosi. Puratthimacakkavāḷamukhavaṭṭiyaṃ ussitaddhajā pacchimacakkavāḷamukhavaṭṭiṃ abhihananti. Pacchimadakkhiṇauttaracakkavāḷamukhavaṭṭiyaṃ ussitaddhajā dakkhiṇacakkavāḷamukhavaṭṭiṃ abhihananti. Evaṃ aññamaññasirīsampattāni cakkavāḷāni ahesuṃ. Abhisambuddhoti sakalaṃ buddhaguṇavibhavasiriṃ paṭivijjhamāno cattāri saccāni abhisambuddho.

第八，菩提之地为崩取利树之根部，在崩取利树之地底部。此崩取利枝叶在一天时间内凋零五十枚，枝叶五十枚亦即以五十计数。当天，崩取利树根部如同被束缚般，整片覆盖着花朵，散发神香。此时不仅此处花开，整个十万由旬周围区域内所有崩取利树花共盛开。非止崩取利树，十万由旬周内所有树木的枝叶、枝叶的叶子、藤蔓和空中都开满花朵，甚至大地裂开也有巨大的莲花生长。广大海洋中亦布满五色莲花，分别有蓝莲、赤莲等，周围如同花环覆盖，色彩斑斓，宛若乐园。东方圈轮中心悬有火焰如旗帜，西方圈轮中心亦同，西南和东南圈轮中心亦如是。圈轮之间和谐共生。此称『成佛果地』，是诸佛德行欢喜满足的光辉所在，称为菩提所住处。

‘‘Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho puṇḍarīkassa mūle abhisambuddho’’tiādīsupi imināva nayena padavaṇṇanā veditabbā. Ettha pana puṇḍarīkoti setambarukkho. Tassāpi tadeva parimāṇaṃ. Taṃ divasañca sopi dibbagandhehi pupphehi susañchanno ahosi. Na kevalañca pupphehi, phalehipi sañchanno ahosi. Tassa ekato taruṇāni phalāni, ekato majjhimāni phalāni, ekato nātipakkāni phalāni, ekato supakkāni pakkhittadibbojāni viya surasāni olambanti. Yathā so, evaṃ sakaladasasahassacakkavāḷesu pupphūpagarukkhā pupphehi, phalūpagarukkhā phalehi paṭimaṇḍitā ahesuṃ.

“须知，世尊比库们，是位阿拉汉、正觉佛，在崩取利树根处成就正觉。”由此可知『崩取利』为白衣树。此树尺寸与前述无异，花香浓郁，芬芳遍布。此树不仅开花，也结果实。有时幼果，有时中熟果，有时还未成熟果，也有盛开果实，似乎甘露之气挂于枝头。正如此，十万由旬周内各类果实和花朵树木，布满盛开花果之树。

Sāloti sālarukkho. Tassāpi tadeva parimāṇaṃ, tatheva pupphasirīvibhavo veditabbo. Sirīsarukkhepi eseva nayo. Udumbararukkhe pupphāni nāhesuṃ, phalavibhūti panettha ambe vuttanayāva, tathā nigrodhe, tathā assatthe. Iti sabbabuddhānaṃ ekova pallaṅko, rukkhā pana aññepi honti. Tesu yassa yassa rukkhassa mūle catumaggañāṇasaṅkhātabodhiṃ buddhā paṭivijjhanti, so so bodhīti vuccati. Ayaṃ bodhiparicchedo nāma.

此称沙罗树。其尺寸与前述所有树类无异，花色繁盛亦当如此认知。在沙罗树也是一样的。乌笼树不结果，果实之盛且多样，如杏树、尼拘陀树、伽梭树。由是可知，所有诸佛成道处仅为这类床铺，树木却多种多样。于诸树根处四方广集成道者，称为菩提，谓此即善根觉悟。此即所谓菩提果地。

Sāvakayugaparicchedavaṇṇanā双贤弟子品释义

§9

9. Sāvakayugaparicchede pana khaṇḍatissanti khaṇḍo ca tisso ca. Tesu khaṇḍo ekapitiko kaniṭṭhabhātā, tisso purohitaputto . Khaṇḍo paññāpāramiyā matthakaṃ patto, tisso samādhipāramiyā matthakaṃ patto. Agganti ṭhapetvā vipassiṃ bhagavantaṃ avasesehi saddhiṃ asadisaguṇatāya uttamaṃ. Bhaddayuganti aggattāyeva bhaddayugaṃ. Abhibhūsambhavanti abhibhū ca sambhavo ca. Tesu abhibhū paññāpāramiyā matthakaṃ patto. Sikhinā bhagavatā saddhiṃ aruṇavatito brahmalokaṃ gantvā brahmaparisāya vividhāni pāṭihāriyāni dassento dhammaṃ desetvā dasasahassilokadhātuṃ andhakārena pharitvā – ‘‘kiṃ ida’’nti sañjātasaṃvegānaṃ obhāsaṃ pharitvā – ‘‘sabbe me rūpañca passantu, saddañca suṇantū’’ti adhiṭṭhahitvā – ‘‘ārambhathā’’ti gāthādvayaṃ (saṃ. ni. 1.185) bhaṇanto saddaṃ sāvesi. Sambhavo samādhipāramiyā matthakaṃ patto ahosi.

第九，弟子时代中有三个“坎多”，即Khaṇḍo，分别为一辈子者、二辈子者、三辈子者。其中坎多为贤者，是般若波罗蜜的开始，三辈子为定波罗蜜的开始。阿闍黎是最初者，火焰般净慧显现，集体由大迦叶住世，示现种种神通说法，照亮十万界如黑暗驱散。诸尊暑起问“这是何物”，如是说：“诸法相皆当见，正言正听。”阿闍黎以两句偈语发动法音传播（经文1.185），即为殊胜始焰。贤者为三辈子，为定波罗蜜的开始。

Soṇuttaranti soṇo ca uttaro ca. Tesupi soṇo paññāpāramiṃ patto, uttaro samādhipāramiṃ patto ahosi. Vidhurasañjīvanti vidhuro ca sañjīvo ca. Tesu vidhuro paññāpāramiṃ patto ahosi, sañjīvo samādhipāramiṃ patto. Samāpajjanabahulo rattiṭṭhānadivāṭṭhānakuṭileṇamaṇḍapādīsu samāpattibalena jhāyanto ekadivasaṃ araññe nirodhaṃ samāpajji, atha naṃ vanakammikādayo ‘‘mato’’ti sallakkhetvā jhāpesuṃ. So yathāparicchedena samāpattito uṭṭhāya cīvarāni papphoṭetvā gāmaṃ piṇḍāya pāvisi. Tadupādāyeva ca naṃ ‘‘sañjīvo’’ti sañjāniṃsu. Bhiyyosuttaranti bhiyyoso ca uttaro ca. Tesu bhiyyoso paññāya uttaro, uttaro samādhinā aggo ahosi. Tissabhāradvājanti tisso ca bhāradvājo ca . Tesu tisso paññāpāramiṃ patto, bhāradvājo samādhipāramiṃ patto ahosi . Sāriputtamoggallānanti sāriputto ca moggallāno ca. Tesu sāriputto paññāvisaye, moggallāno samādhivisaye aggo ahosi. Ayaṃ sāvakayugaparicchedo nāma.

宋努蹉意谓“宋”和“上”，宋得般若波罗蜜，殷得定波罗蜜。毕都罗孙，毕度罗意谓贤明者及生命者，贤明者得般若波罗蜜，生命者获得定波罗蜜。修行精勤，昼夜禅定，在森林、荒野、洞穴等处以禅定力入灭，后被森中工人视作“圣智”，供养修行。如此经次第修成禅定而起，去乡托钵。家属以“生命者”称呼。更高者“更优”，得智慧居上，最高者得定力居上。

Sāvakasannipātaparicchedavaṇṇanā声闻众集品释义

§10

10. Sāvakasannipātaparicchede vipassissa bhagavato paṭhamasannipāto caturaṅgiko ahosi, sabbe ehibhikkhū, sabbe iddhiyā nibbattapattacīvarā, sabbe anāmantitāva āgatā, iti te ca kho pannarase uposathadivase. Atha satthā bījaniṃ gahetvā nisinno uposathaṃ osāresi. Dutiyatatiyesupi eseva nayo. Tathā sesabuddhānaṃ sabbasannipātesu. Yasmā pana amhākaṃ bhagavato paṭhamabodhiyāva sannipāto ahosi, idañca suttaṃ aparabhāge vuttaṃ, tasmā ‘‘mayhaṃ, bhikkhave, etarahi eko sāvakānaṃ sannipāto’’ti aniṭṭhapetvā ‘‘ahosī’’ti vuttaṃ.

第十节在比库集会篇中，正见世尊的第一集会共有四个部分。当时所有的比库，皆着于神通所成的袈裟，且全都未受受戒的拘束，于十五个伍波萨他日聚集。于是佛陀着手取种子，端坐于伍波萨他端展开讲法。第二及第三集会亦同此法。诸佛余下诸集会亦皆如是。由于我们世尊的第一启悟集会已成，且本经亦于后部分所说，因此称该次集会为“我今时，尊者们，唯有一众比库的集会”，而不作别称，故称“为已成就者”。

Tattha aḍḍhateḷasāni bhikkhusatānīti purāṇajaṭilānaṃ sahassaṃ, dvinnaṃ aggasāvakānaṃ parivārāni aḍḍhateyyasatānīti aḍḍhateḷasāni bhikkhusatāni. Tattha dvinnaṃ aggasāvakānaṃ abhinīhārato paṭṭhāya vatthuṃ kathetvā pabbajjā dīpetabbā. Pabbajitānaṃ pana tesaṃ mahāmoggallāno sattame divase arahattaṃ patto. Dhammasenāpati pannarasame divase gijjhakūṭapabbatamajjhe sūkarakhataleṇapabbhāre bhāgineyyassa dīghanakhaparibbājakassa sajjite dhammayāge vedanāpariggahasuttante (ma. ni. 2.201) desiyamāne desanaṃ anubujjhamānaṃ ñāṇaṃ pesetvā sāvakapāramiñāṇaṃ patto. Bhagavā therassa arahattappattiṃ ñatvā vehāsaṃ abbhuggantvā veḷuvaneyeva paccuṭṭhāsi. Thero – ‘‘kuhiṃ nu kho bhagavā gato’’ti āvajjanto veḷuvane patiṭṭhitabhāvaṃ ñatvā sayampi vehāsaṃ abbhuggantvā veḷuvaneyeva paccuṭṭhāsi. Atha bhagavā pātimokkhaṃ osāresi. Taṃ sannipātaṃ sandhāya bhagavā – ‘‘aḍḍhateḷasāni bhikkhusatānī’’ti āha. Ayaṃ sāvakasannipātaparicchedo nāma.

此中提及八千四百名比库，即古老而稠密的众多比库共一千余人，而两位首席比库的侍从则约有两千二百名比库。于此中，两位首席比库围绕修行场所讲论，对僧团发展起到了启蒙作用。入托者中大摩揭陀在第七日达阿拉汉果。护法法军司令及十五日于迦尸山中、猪头山坡之地，善护道者比库，领受了解释《受苦受乐法》的深义，在传法之时获得了比库最高的智觉。世尊知道这位长老证悟阿拉汉果后，便起身微风中步行至戒坛。长老问世尊“尊者啊，世尊往何处去？”得知世尊已至戒坛，长老亦起身随往戒坛。世尊诵读戒律。佛陀示范了该集会，谓此即“八千四百比库众”，这称谓即为比库集会篇名。

Upaṭṭhākaparicchedavaṇṇanā侍者品释义

§11

11. Upaṭṭhākaparicchede pana ānandoti nibaddhupaṭṭhākabhāvaṃ sandhāya vuttaṃ. Bhagavato hi paṭhamabodhiyaṃ anibaddhā upaṭṭhākā ahesuṃ. Ekadā nāgasamālo pattacīvaraṃ gahetvā vicari, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato , ekadā meghiyo. Tattha ekadā bhagavā nāgasamālattherena saddhiṃ addhānamaggapaṭipanno dvedhāpathaṃ patto. Thero maggā okkamma – ‘‘bhagavā, ahaṃ iminā maggena gacchāmī’’ti āha. Atha naṃ bhagavā – ‘‘ehi bhikkhu, iminā maggena gacchāmā’’ti āha. So – ‘‘handa, bhagavā, tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ iminā maggena gacchāmī’’ti vatvā pattacīvaraṃ chamāyaṃ ṭhapetuṃ āraddho. Atha naṃ bhagavā – ‘‘āhara, bhikkhū’’ti vatvā pattacīvaraṃ gahetvā gato. Tassapi bhikkhuno itarena maggena gacchato corā pattacīvarañceva hariṃsu, sīsañca bhindiṃsu. So – ‘‘bhagavā idāni me paṭisaraṇaṃ, na añño’’ti cintetvā lohitena gaḷitena bhagavato santikaṃ agamāsi. ‘‘Kimidaṃ bhikkhū’’ti ca vutte taṃ pavattiṃ ārocesi. Atha naṃ bhagavā – ‘‘mā cintayi, bhikkhu, etaṃyeva te kāraṇaṃ sallakkhetvā nivārayimhā’’ti vatvā naṃ samassāsesi.

第十一节关于侍者篇，提及阿难长老被称为紧密侍者，这是因其以专职侍奉佛陀而闻名。佛陀初转法轮时并无固定侍者。某时，幼年牟尼门徒携袈裟行旅，先后有多位侍者陪同：一日有叫作龙鬘者，一日叫迦梨陀者，一日叫乌帆，再一日为最胜者，再一日是准达，另有沙盖、雲雉等侍奉。某一次佛陀与龙鬘长老一同修行时，修辩道双支正道。长老在修道后说道：“我愿随此道路前行。”佛陀便邀请说：“来吧，比库，随此道路前行。”他答：“请收受我的袈裟，我愿随此道路前进。”佛陀接过袈裟，前去时，该比库另有他人沿途盗取其袈裟，甚至砍断其头颅。他思惟：“佛陀是我持戒皈依，我无他依靠”，遂负伤带血返至佛前。佛问何物所至，显露事由。佛劝慰：“比库啊，不必担忧，因缘已注，我当凭此缘加以防止。”

Ekadā pana bhagavā meghiyattherena saddhiṃ pācīnavaṃsamigadāye jantugāmaṃ agamāsi. Tatrāpi meghiyo jantugāme piṇḍāya caritvā nadītīre pāsādikaṃ ambavanaṃ disvā – ‘‘bhagavā, tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ tasmiṃ ambavane samaṇadhammaṃ karomī’’ti vatvā bhagavatā tikkhattuṃ nivāriyamānopi gantvā akusalavitakkehi upadduto anvāsatto (a. ni. 9.3; udāna paricchedo 31 daṭṭhabbo). Paccāgantvā taṃ pavattiṃ ārocesi. Tampi bhagavā – ‘‘idameva te kāraṇaṃ sallakkhetvā nivārayimhā’’ti vatvā anupubbena sāvatthiṃ agamāsi. Tattha gandhakuṭipariveṇe paññattavarabuddhāsane nisinno bhikkhusaṅghaparivuto bhikkhū āmantesi – ‘‘bhikkhave, idānimhi mahallako, ‘ekacce bhikkhū iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ ekaṃ bhikkhuṃ jānāthā’’ti. Bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ vanditvā – ‘‘ahaṃ , bhante, tumheyeva patthayamāno satasahassakappādhikaṃ asaṅkhyeyyaṃ pāramiyo pūrayiṃ, nanu mādiso mahāpañño upaṭṭhāko nāma vaṭṭati, ahaṃ upaṭṭhahissāmī’’ti āha. Taṃ bhagavā – ‘‘alaṃ sāriputta, yassaṃ disāyaṃ tvaṃ viharasi, asuññāyeva me sā disā, tava ovādo buddhānaṃ ovādasadiso, na me tayā upaṭṭhākakiccaṃ atthī’’ti paṭikkhipi. Etenevupāyena mahāmoggallānaṃ ādiṃ katvā asītimahāsāvakā uṭṭhahiṃsu. Te sabbepi bhagavā paṭikkhipi.

有一次，佛陀与雲雉长老一道，前往巴钦纳的村落拜访。雲雉于村内乞食后，见河边一处美丽凉亭，于是对佛陀说：“世尊，请受我袈裟，我当于此凉亭行禅修。”尽管佛陀极力反对，不欲其去，雲雉仍生贪念而去，行为不善，惹祸缠身。其后返来汇报此事，佛陀再告诫：“此为因缘，你应以此缘防范恶行。”然后佛陀先至沙瓦提，起坐于佛舌那菩萨佛像附近，众比库会集。佛示众言：“比库们，如今有大氏族子弟，或有人说‘某些比库随此道路前行’，有人投掷我的袈裟，你应知道有一名比库是我紧密侍者。”众僧因此增觉警觉。阿难长老起身礼佛，言：“世尊，若我追随汝者，虽历无数劫，修满无量波罗密，然我将为汝紧密之侍者。”佛答曰：“阿难，尔处境所在之地，空无烦恼，我劝导亦如佛教我，无侍者之事，尔勿妄念。”于是以此法令，十八位大摩揭陀弟子启程，八十一名大弟子起立。彼等统统被佛陀斥退，不再担任侍者。

Ānandatthero pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū evamāhaṃsu – ‘‘āvuso, ānanda, bhikkhusaṅgho upaṭṭhākaṭṭhānaṃ yācati, tvampi yācāhī’’ti. So āha – ‘‘yācitvā laddhupaṭṭhānaṃ nāma āvuso kīdisaṃ hoti, kiṃ maṃ satthā na passati, sace rocissati, ānando maṃ upaṭṭhātūti vakkhatī’’ti. Atha bhagavā – ‘‘na, bhikkhave, ānando aññena ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū – ‘‘uṭṭhehi, āvuso ānanda, uṭṭhehi āvuso ānanda, dasabalaṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā cattāro paṭikkhepe, catasso ca āyācanāti aṭṭha vare yāci.

阿难长老独自静坐。时诸比库劝曰：“尊者阿难，僧团请你出任侍者职位，你当应允。”阿难曰：“承蒙乞请，所得侍者之位，何等功用？世尊岂不自知自制，亲自侍我乎？如若世尊欣然，我方当承此职。”众僧呼促：“起身吧，尊者阿难，起身吧，乞请担当十重侍者职责。”阿难起立并推辞四次，而八次被再次劝请。

Cattāro paṭikkhepā nāma – ‘‘sace me, bhante, bhagavā attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā – ‘‘kiṃ panettha, ānanda, ādīnavaṃ passasī’’ti vutte – ‘‘sacāhaṃ, bhante, imāni vatthūni labhissāmi, bhavissanti vattāro – ‘ānando dasabalena laddhaṃ paṇītaṃ cīvaraṃ paribhuñjati, piṇḍapātaṃ paribhuñjati, ekagandhakuṭiyaṃ vasati, ekato nimantanaṃ gacchati, etaṃ lābhaṃ labhanto tathāgataṃ upaṭṭhāti, ko evaṃ upaṭṭhahato bhāro’ti’’ ime cattāro paṭikkhepe yāci.

所谓四次推辞即是：“若世尊不赐清净袈裟，不供托钵，不许可住一独处林亭，且不准接受请安，则我无法侍奉世尊。”佛问：“阿难，你见此有何不善？”长老答曰：“然，世尊，我必获此物资必需，成为人人眼中的理想侍者，布施随施，生活安稳，住于独处林亭，给予请安。成此利益，方能侍奉如来。若无此，则谁能承此重任？”于是奉此四重推辞反复请命。

Catasso āyācanā nāma – ‘‘sace, bhante, bhagavā mayā gahitanimantanaṃ gamissati, sacāhaṃ tiroraṭṭhā tirojanapadā bhagavantaṃ daṭṭhuṃ āgataṃ parisaṃ āgatakkhaṇe eva bhagavantaṃ dassetuṃ lacchāmi, yadā me kaṅkhā uppajjati, tasmiṃyeva khaṇe bhagavantaṃ upasaṅkamituṃ lacchāmi, yaṃ bhagavā mayhaṃ parammukhā dhammaṃ deseti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā – ‘‘kaṃ panettha, ānanda, ānisaṃsaṃ passasī’’ti vutte – ‘‘idha, bhante, saddhā kulaputtā bhagavato okāsaṃ alabhantā maṃ evaṃ vadanti – ‘sve, bhante ānanda, bhagavatā saddhiṃ amhākaṃ ghare bhikkhaṃ gaṇheyyāthā’ti, sace bhante bhagavā tattha na gamissati, icchitakkhaṇeyeva parisaṃ dassetuṃ, kaṅkhañca vinodetuṃ okāsaṃ na lacchāmi, bhavissanti vattāro – ‘kiṃ ānando dasabalaṃ upaṭṭhāti, ettakampissa anuggahaṃ bhagavā na karotī’ti. Bhagavato ca parammukhā maṃ pucchissanti – ‘ayaṃ, āvuso ānanda, gāthā, idaṃ suttaṃ, idaṃ jātakaṃ, kattha desita’nti. Sacāhaṃ taṃ na sampādayissāmi, bhavissanti vattāro – ‘ettakampi, āvuso, na jānāsi, kasmā tvaṃ chāyā viya bhagavantaṃ avijahanto dīgharattaṃ vicarasī’ti. Tenāhaṃ parammukhā desitassapi dhammassa puna kathanaṃ icchāmī’’ti imā catasso āyācanā yāci. Bhagavāpissa adāsi.

所谓四重请求者即言：『尊者，假使世尊将要应我之请去往某地，且我愿在诸天、人界之外当世尊到来时，同去诸会，愿于其至时，见世尊现身。当我生疑问时，于彼刻欲近前接近世尊。世尊于我前方宣说最上法，我愿于来时，以此告知我，于是我愿常侍世尊左右。』说罢，世尊问曰：『阿难，你见有何因缘？』阿难答曰：『尊者，信士子们未得与世尊相会时，如是言我：『尊者阿难，愿随世尊至我家中托钵。』若尊者不往，我不愿于所望时见会世尊，亦无以消疑。必生议论曰：『阿难何以侍奉十方强者？世尊对此不作帮助。』世尊亦将亲自问我：『阿难，此偈，此经，此生，何处所说？』我不能圆满回答，必生议论曰：『即便如此，阿难你不知何以长期如影随世尊而不离？』因此我欲再次询问世尊所说正法。以上即四重请求，世尊皆允诺成就。

Evaṃ ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. Tasseva ṭhānantarassatthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇīti imassa nibaddhupaṭṭhākabhāvaṃ sandhāya – ‘‘mayhaṃ, bhikkhave, etarahi ānando bhikkhu upaṭṭhāko aggupaṭṭhāko’’ti āha. Ayaṃ upaṭṭhākaparicchedo nāma.

如此，摄取此八种请求后，读经者随伴任务遂成。因时传承，经历数百千载已满圆满诸波罗蜜果报，遂获成为此读经任务之性质。世尊告比库们曰：『现今我阿难比库为侍者、首席侍者。』此即称为侍者章。

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12. Pitiparicchedo uttānatthoyeva.

第十二，父系品章，旨在展示提升之义。

Vihāraṃ pāvisīti kasmā vihāraṃ pāvisi? Bhagavā kira ettakaṃ kathetvā cintesi – ‘‘na tāva mayā sattannaṃ buddhānaṃ vaṃso nirantaraṃ matthakaṃ pāpetvā kathito, ajja mayi pana vihāraṃ paviṭṭhe ime bhikkhū bhiyyoso mattāya pubbenivāsañāṇaṃ ārabbha vaṇṇaṃ kathayissanti. Athāhaṃ āgantvā nirantaraṃ buddhavaṃsaṃ kathetvā matthakaṃ pāpetvā dassāmī’’ti bhikkhūnaṃ kathāvārassa okāsaṃ datvā uṭṭhāyāsanā vihāraṃ pāvisi.

云何入寺？入寺者，为何而入？世尊常思惟：『我尚未基于十三佛子，承教不断，成就系谱。今日，我入寺，众比库当更依过去智慧，起色说法。』于是应时予以启示，起坐而入寺，适应比库们说法。

Yañcetaṃ bhagavā tantiṃ kathesi, tattha kappaparicchedo, jātiparicchedo, gottaparicchedo, āyuparicchedo, bodhiparicchedo, sāvakayugaparicchedo, sāvakasannipātaparicchedo, upaṭṭhākaparicchedo, pitiparicchedoti navime vārā āgatā, sambahulavāro anāgato, ānetvā pana dīpetabbo.

世尊所述十三项，即时间品、出身品、家族品、寿命品、觉悟品、弟子时代品、弟子会集品、侍者品、父系品，共九次到来，频仍现前，须提出辩明。

Sambahulavārakathāvaṇṇanā众多门论释义

Sabbabodhisattānañhi ekasmiṃ kulavaṃsānurūpe putte jāte nikkhamitvā pabbajitabbanti ayameva vaṃso, ayaṃ paveṇī. Kasmā? Sabbaññubodhisattānañhi mātukucchiṃ okkamanato paṭṭhāya pubbe vuttappakārāni anekāni pāṭihāriyāni honti, tatra nesaṃ yadi neva jātanagaraṃ, na pitā, na mātā, na bhariyā, na putto paññāyeyya, ‘‘imassa neva jātanagaraṃ, na pitā, na bhariyā, na putto paññāyati, devo vā sakko vā māro vā brahmā vā esa maññe, devānañca īdisaṃ pāṭihāriyaṃ anacchariya’’nti maññamāno jano neva sotabbaṃ, na saddhātabbaṃ maññeyya. Tato abhisamayo na bhaveyya, abhisamaye asati niratthakova buddhuppādo, aniyyānikaṃ sāsanaṃ hoti. Tasmā sabbabodhisattānaṃ – ‘‘ekasmiṃ kulavaṃsānurūpe putte jāte nikkhamitvā pabbajitabba’’nti ayameva vaṃso ayaṃ paveṇī. Tasmā puttādīnaṃ vasena sambahulavāro ānetvā dīpetabbo.

所有成佛之圣者，生于特定家族、世系中，出家修行，此为诸佛系谱，称为婆韦尼。缘何如是？诸位全知佛子出离母胎，具足往昔所说神通奇特诸因缘。若非有出生地，非父母，非配偶，非所生子能知此经曰：『此无出生地，非父母，非配偶，非所生子能知；或天、萨咖、魔、梵天等，想此天众之异巧神变，应忘不可信也。』然则不能听受，无所信解。若无此因缘，佛出世无益，传法无助。故诸佛所说：『生于特定世系家族中，方出家修行。』此即本源系谱称婆韦尼。故应以儿子等众多为师，传扬光明。

Sambahulaparicchedavaṇṇanā众多品释义

Tattha –

其中——

Samavattakkhandho atulo, suppabuddho ca uttaro;

平等集蕴无比，觉悟正全且上乘；

Satthavāho vijitaseno, rāhulo bhavati sattamoti.

佛法传承萨埵，难陀是第七者。

Ete tāva sattannampi bodhisattānaṃ anukkameneva satta puttā veditabbā.

此七即使未成佛，亦当知为菩萨七子。

Tattha rāhulabhadde tāva jāte paṇṇaṃ āharitvā mahāpurisassa hatthe ṭhapayiṃsu. Athassa tāvadeva sakalasarīraṃ khobhetvā puttasineho aṭṭhāsi. So cintesi – ‘‘ekasmiṃ tāva jāte evarūpo puttasineho, parosahassaṃ kira me puttā bhavissanti, tesu ekekasmiṃ jāte idaṃ sinehabandhanaṃ evaṃ vaḍḍhantaṃ dubbhejjaṃ bhavissati, rāhu jāto, bandhanaṃ jāta’’nti āha. Taṃ divasameva ca rajjaṃ pahāya nikkhanto. Esa nayo sabbesaṃ puttuppattiyanti. Ayaṃ puttaparicchedo.

彼时难陀婴儿，出生之际拿五块宝石置大人手中。随即整个身躯痛苦如焚，父子之情油然而生。其心思惟曰：「此一婴儿中有如此父子情感，而他人众多子中，当有此等情感纽带增长，难陀生矣，纽带已生。」当天即舍政出家，此即诸子出家的由来。此为子别。

Sutanā sabbakāmā ca, sucittā atha rocinī;

意纯悦众生，心洁朗明且明亮；

Rucaggatī sunandā ca, bimbā bhavati sattamāti.

「柔美」及「善乐」者，为第七。

Etā tesaṃ sattannampi puttānaṃ mātaro ahesuṃ. Bimbādevī pana rāhulakumāre jāte rāhulamātāti paññāyittha. Ayaṃ bhariyaparicchedo.

此七者中，亦是子者，其母即是。然宝弥陀天后于罗睺罗童子出生时，称其为罗睺罗母，详说于此。此为夫人章节。

Vipassī kakusandhoti ime pana dve bodhisattā payuttaājaññarathamāruyha mahābhinikkhamanaṃ nikkhamiṃsu. Sikhī koṇāgamanoti ime dve hatthikkhandhavaragatā hutvā nikkhamiṃsu. Vessabhū suvaṇṇasivikāya nisīditvā nikkhami. Kassapo uparipāsāde mahātale nisinnova ānāpānacatutthajjhānaṃ nibbattetvā jhānā uṭṭhāya taṃ jhānaṃ pādakaṃ katvā – ‘‘pāsādo uggantvā bodhimaṇḍe otaratū’’ti adhiṭṭhāsi. Pāsādo ākāsena gantvā bodhimaṇḍe otari. Mahāpurisopi tato otaritvā bhūmiyaṃ ṭhatvā – ‘‘pāsādo yathāṭhāneyeva patiṭṭhātū’’ti cintesi. So yathāṭhāne patiṭṭhāsi. Mahāpurisopi satta divasāni padhānamanuyuñjitvā bodhipallaṅke nisīditvā sabbaññutaṃ paṭivijjhi. Amhākaṃ pana bodhisatto kaṇṭakaṃ assavaramāruyha nikkhantoti. Ayaṃ yānaparicchedo.

毗婆尸者为迦拘尸陀也。此两位菩萨，肩并肩立，登隼星，遂出大迁移远行。锡基者为阇楼迦摩，驮象而出。毗萨博坐于金狮座，起身。咖萨跋娑于上堂大殿中安坐入四念处禅，禅灭后起作禅足，意于「堂宇升起，应能下至菩提处」而立誓。于虚空而行，下及菩提处。大丈夫亦从彼下，立于地，思惟「堂宇应如原处复立」，遂安置之。大丈夫又勤步七日，坐于菩提床，彻悟一切真理。吾等之菩萨，乘戟徘徊而出。此为车辆章节。

Vipassissa pana bhagavato yojanappamāṇe padese vihāro patiṭṭhāsi, sikhissa tigāvute, vessabhussa aḍḍhayojane, kakusandhassa gāvute, koṇāgamanassa aḍḍhagāvute, kassapassa vīsatiusabhe. Amhākaṃ bhagavato pakatimānena soḷasakarīse, rājamānena aṭṭhakarīse padese vihāro patiṭṭhitoti. Ayaṃ vihāraparicchedo.

毗婆尸世尊在约旦规模范围内建立了僧住处，锡基为三千舍宅，毗萨博为八里，迦拘尸陀为千舍宅，阇楼迦摩为半千舍宅，咖萨跋娑为二十万须弥。以本尊势力，建住处于十六树，王宫则为八树之地。此为住处章节。

Vipassissa pana bhagavato ekaratanāyāmā vidatthivitthārā aṭṭhaṅgulubbedhā suvaṇṇiṭṭhakā kāretvā cūḷaṃsena chādetvā vihāraṭṭhānaṃ kiṇiṃsu. Sikhissa suvaṇṇayaṭṭhiphālehi chādetvā kiṇiṃsu. Vessabhussa suvaṇṇahatthipādāni kāretvā tesaṃ cūḷaṃsena chādetvā kiṇiṃsu. Kakusandhassa vuttanayeneva suvaṇṇiṭṭhakāhi chādetvā kiṇiṃsu. Koṇāgamanassa vuttanayeneva suvaṇṇakacchapehi chādetvā kiṇiṃsu. Kassapassa suvaṇṇakaṭṭīhiyeva chādetvā kiṇiṃsu. Amhākaṃ bhagavato salakkhaṇānaṃ kahāpaṇānaṃ cūḷaṃsena chādetvā kiṇiṃsu. Ayaṃ vihārabhūmiggahaṇadhanaparicchedo.

毗婆尸世尊在一块单一金地上划定八寸方，制以金锦盖，建造较小住处。锡基用金内器皿盖之而建。毗萨博制以黄金象脚，并盖以金锦而建。迦拘尸陀用如言宝绳与金镶盖，阇楼迦摩用如言宝甲盖之，咖萨跋娑则用金带裹盖。吾等世尊者以殊胜宝贝及金锦盖之。此为住处用宝章节。

Tattha vipassissa bhagavato tathā bhūmiṃ kiṇitvā vihāraṃ katvā dinnupaṭṭhāko punabbasumitto nāma ahosi, sikhissa sirivaḍḍhano nāma, vessabhussa sotthiyo nāma, kakusandhassa accuto nāma, koṇāgamanassa uggo nāma, kassapassa sumano nāma, amhākaṃ bhagavato sudatto nāma. Sabbe cete gahapatimahāsālā seṭṭhino ahesunti. Ayaṃ upaṭṭhākaparicchedo nāma.

于彼，毗婆尸世尊购地建寺，指派管理者名曰分复密多；锡基名为施利跋多；毗萨博名为苏提约；迦拘尸陀名为俄楚陀；阇楼迦摩名为优格；咖萨跋娑名为苏摩奴；吾等世尊名为苏达多。诸者皆为居士大宅富主。此为管理章节。

Aparāni cattāri avijahitaṭṭhānāni nāma honti. Sabbabuddhānañhi bodhipallaṅko avijahito, ekasmiṃyeva ṭhāne hoti. Dhammacakkappavattanaṃ isipatane migadāye avijahitameva hoti. Devorohanakāle saṅkassanagaradvāre paṭhamapadagaṇṭhikā avijahitāva hoti. Jetavane gandhakuṭiyā cattāri mañcapādaṭṭhānāni avijahitāneva honti. Vihāro pana khuddakopi mahantopi hoti, vihāropi na vijahitoyeva, nagaraṃ pana vijahati. Yadā nagaraṃ pācīnato hoti, tadā vihāro pacchimato; yadā nagaraṃ dakkhiṇato, tadā vihāro uttarato. Yadā nagaraṃ pacchimato, tadā vihāro pācīnato; yadā nagaraṃ uttarato, tadā vihāro dakkhiṇato. Idāni pana nagaraṃ uttarato, vihāro dakkhiṇato.

此外，有四个未被摧毁的场所。因为诸佛的觉道标记未曾被摧毁，只集中存在某一地点。法轮初转之处在仙人堕处鹿野苑，正是未被摧毁之处。天上升起时，在桑卡萨城门第一根铃铛也是未被摧毁。揭德林的香舍处有四个床脚点亦是未被摧毁处。住处无论大或小，整体未被摧毁，但城则被摧毁。若城在西方，住处在西边；城在南方，住处在北方；城在西方，则住处在东方；城在北方，则住处在南方。现今城在北方，住处在南方。

Sabbabuddhānañca āyuvemattaṃ, pamāṇavemattaṃ, kulavemattaṃ, padhānavemattaṃ, rasmivemattanti pañca vemattāni honti. Āyuvemattaṃ nāma keci dīghāyukā honti, keci appāyukā. Tathā hi dīpaṅkarassa vassasatasahassaṃ āyuppamāṇaṃ ahosi, amhākaṃ bhagavato vassasataṃ āyuppamāṇaṃ.

诸佛的寿命长度、身体大小、家世背景、名气声望、光辉照耀为五种差别。寿命差别者，有的长寿，有的短寿。譬如过去的提婆达多寿命长达几万年，而我世尊寿命为一百年。

Pamāṇavemattaṃ nāma keci dīghā honti keci rassā. Tathā hi dīpaṅkaro asītihattho ahosi, sumano navutihattho, amhākaṃ bhagavā aṭṭhārasahattho.

身体大小差别者，有的高大，有的矮小。譬如提婆达多身高七十肘，寿摩诺九十肘，我世尊十八肘。

Kulavemattaṃ nāma keci khattiyakule nibbattanti, keci brāhmaṇakule. Padhānavemattaṃ nāma kesañci padhānaṃ ittarakālameva hoti, yathā kassapassa bhagavato. Kesañci addhaniyaṃ, yathā amhākaṃ bhagavato.

家世差别者，有的出生于王族，有的出生于婆罗门族。名声差别者，有的某时段独具特别声望，如咖萨巴世尊。

Rasmivemattaṃ nāma maṅgalassa bhagavato sarīrarasmi dasasahassilokadhātuppamāṇā ahosi. Amhākaṃ bhagavato samantā byāmamattā . Tatra rasmivemattaṃ ajjhāsayappaṭibaddhaṃ, yo yattakaṃ icchati, tassa tattakaṃ sarīrappabhā pharati. Maṅgalassa pana niccampi dasasahassilokadhātuṃ pharatūti ajjhāsayo ahosi. Paṭividdhaguṇesu pana kassaci vemattaṃ nāma natthi.

光辉照耀差别者，譬如吉祥世尊的身体光芒，相当于十万世界之大千佛土。我们世尊的全身呈灰白色。此处光辉照耀限制于其所依之处，即随其所欲，身体光芒散布至该区域。吉祥世尊身体的光亮比此更广覆盖十万佛土。其他差别方面无特殊差异。

Aparaṃ amhākaṃyeva bhagavato sahajātaparicchedañca nakkhattaparicchedañca dīpesuṃ. Sabbaññubodhisattena kira saddhiṃ rāhulamātā, ānandatthero, channo, kaṇṭako, nidhikumbho, mahābodhi, kāḷudāyīti imāni satta sahajātāni. Mahāpuriso ca uttarāsāḷhanakkhatteneva mātukucchiṃ okkami, mahābhinikkhamanaṃ nikkhami, dhammacakkaṃ pavattesi, yamakapāṭihāriyaṃ akāsi. Visākhānakkhattena jāto ca abhisambuddho ca parinibbuto ca. Māghanakkhattenassa sāvakasannipāto ca ahosi, āyusaṅkhārossajjanañca, assayujanakkhattena devorohananti ettakaṃ āharitvā dīpetabbaṃ. Ayaṃ sambahulaparicchedo nāma.

我世尊有七种同生同灭的天象及星象现于各地。据称全知觉者与其弟子罗侯罗母亲、阿难长老、瞻波、迦多迦、地罐、摩诃菩提、卡卢达以及其他七种同生现象。伟人也曾现于北方沙罗树星宿，出生于母腹，出家成道，转法轮，演神通。灌顶星宿出生的觉者证得阿拉汉及般涅槃。摩竭星宿与弟子集会，并昭示寿命限度。亚苏结星宿现象被称为降天之辰。此为多重同现之章，名为广泛章节。

§13

13. Idāni atha kho tesaṃ bhikkhūnantiādīsu te bhikkhū – ‘‘āvuso, pubbenivāsassa nāma ayaṃ gati, yadidaṃ cutito paṭṭhāya paṭisandhiārohanaṃ. Yaṃ pana idaṃ paṭisandhito paṭṭhāya pacchāmukhaṃ ñāṇaṃ pesetvā cuti gantabbaṃ, idaṃ atigarukaṃ. Ākāse padaṃ dassento viya bhagavā kathesī’’ti ativimhayajātā hutvā – ‘‘acchariyaṃ, āvuso,’’tiādīni vatvā puna aparampi kāraṇaṃ dassento – ‘‘yatra hi nāma tathāgato’’tiādimāhaṃsu . Tattha yatra hi nāmāti acchariyatthe nipāto, yo nāma tathāgatoti attho. Chinnapapañceti ettha papañcā nāma taṇhā māno diṭṭhīti ime tayo kilesā. Chinnavaṭumeti ettha vaṭumanti kusalākusalakammavaṭṭaṃ vuccati. Pariyādinnavaṭṭeti tasseva vevacanaṃ, pariyādinnasabbakammavaṭṭeti attho. Sabbadukkhavītivatteti sabbaṃ vipākavaṭṭasaṅkhātaṃ dukkhaṃ vītivatte . Anussarissatīti idaṃ yatrāti nipātavasena anāgatavacanaṃ, attho panettha atītavasena veditabbo. Bhagavā hi te buddhe anussari, na idāni anussarissati. Evaṃsīlāti maggasīlena phalasīlena lokiyalokuttarasīlena evaṃsīlā. Evaṃdhammāti ettha samādhipakkhā dhammā adhippetā, maggasamādhinā phalasamādhinā lokiyalokuttarasamādhinā, evaṃsamādhayoti attho. Evaṃpaññāti maggapaññādivaseneva evaṃpaññā. Evaṃvihārīti ettha pana heṭṭhā samādhipakkhānaṃ dhammānaṃ gahitattā vihāro gahitova puna kasmā gahitameva gaṇhātīti ce; na idaṃ gahitameva, idañhi nirodhasamāpattidīpanatthaṃ vuttaṃ. Tasmā evaṃ nirodhasamāpattivihārī te bhagavanto ahesunti evamettha attho daṭṭhabbo.

13. 今在诸比库等初学者中，有人谓比库们：「朋友，此前世有一种名为『离别，起缘，再会，上升』的境界。所谓此种境界，是由断灭之后依缘而生的新生上升阶段。然而若是此再会境界依止于断灭之后，后向而观照识其断灭应去者，则此境极为难越。犹如在空中显现一足，世尊说法时即为此义。」他们因极为惊奇，便说：「不可思议，朋友！」，又复陈述因缘，谓「处即是那所谓如来之所」。此处『处』之语，因其意所谓『谓那所谓如来者』。关于"断灭蕴"，此处之蕴即为渴爱、我执、见三烦恼；断灭缘轮，即称为善恶业之循环；环绕断灭之义，即谓环绕诸业终止之循环；遍除一切苦，谓灭除一切由宿业果报所生苦痛。『若忆』语，此处乃是未来之意，但于此所应当观知者却是过去之义。世尊在此处乃是以已为佛者回忆之意，而非现今回忆。故称如是律品禅戒道果众因所成之清净三界世间以上之持戒，谓如是持戒法；所谓如是法者，即以禅那为权，实以道之禅那、果之禅那、世间世间以上之禅那为义。所谓如是慧，乃指正觉智慧等一切；所谓如是行，依此禅法之持，虽已持戒，为何取持？非谓其仅受持戒，乃因此持戒乃为灭尽之境之示现。故曰因持灭尽境而得成就者，谓世尊于此即为持此境界者，义当如此领会。

Evaṃvimuttāti ettha vikkhambhanavimutti, tadaṅgavimutti, samucchedavimutti, paṭippassaddhivimutti, nissaraṇavimuttīti pañcavidhā vimutti. Tattha aṭṭha samāpattiyo sayaṃ vikkhambhitehi nīvaraṇādīhi vimuttattā vikkhambhanavimuttīti saṅkhyaṃ gacchanti. Aniccānupassanādikā sattānupassanā sayaṃ tassa tassa paccanīkaṅgavasena pariccattāhi niccasaññādīhi vimuttattā tadaṅgavimuttīti saṅkhyaṃ gacchanti. Cattāro ariyamaggā sayaṃ samucchinnehi kilesehi vimuttattā samucchedavimuttīti saṅkhyaṃ gacchanti. Cattāri sāmaññaphalāni maggānubhāvena kilesānaṃ paṭippassaddhante uppannattā paṭippassaddhivimuttīti saṅkhyaṃ gacchanti. Nibbānaṃ sabbakilesehi nissaṭattā apagatattā dūre ṭhitattā nissaraṇavimuttīti saṅkhyaṃ gacchati. Iti imāsaṃ pañcannaṃ vimuttīnaṃ vasena – ‘‘evaṃ vimuttā’’ti ettha attho daṭṭhabbo.

所谓如此解脱，意指五种解脱：摇离解脱、断段解脱、断除解脱、观照解脱与远离解脱。其中特指八种禅定境界，因由除碍之烦恼等而得解脱，即称摇离解脱。由无常、觉察生灭、观照诸处、依缘逐次观察及常见所成解脱，称为断段解脱。四圣道，因灭除烦恼之积，得断除解脱。依道证得四圣果，因烦恼平息生静，称为观照解脱。涅槃，因断灭诸烦恼、远离诸苦，称为远离解脱。以此五种解脱界为基，方谓已得如此解脱。

§14

14.Paṭisallānā vuṭṭhitoti ekībhāvā vuṭṭhito.

14.『断除』，谓其唯一一体、一境界之断除。

§16

16.‘‘Ito so, bhikkhave’’ti ko anusandhi? Idañhi suttaṃ – ‘‘tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā’’ti ca ‘‘devatāpi tathāgatassa etamatthaṃ ārocesu’’nti ca imehi dvīhi padehi ābaddhaṃ. Tattha devatārocanapadaṃ suttantapariyosāne devacārikakolāhalaṃ dassento vicāressati . Dhammadhātupadānusandhivasena pana ayaṃ desanā āraddhā. Tattha khattiyo jātiyātiādīni ekādasapadāni nidānakaṇḍe vuttanayeneva veditabbāni.

16.「此处如是，比库们」——此处何谓『此处』？此正是经中所说「比库们，如来所示法界已明了」及「诸天亦告如来说此义」等二句所合之文。关于诸天告知之语，应以经文终结处天界众生之盛会声响作证而审察。此处说起法界灯火，是以诸族世系等为缘起展开之义。

Bodhisattadhammatāvaṇṇanā菩萨法性释

§17

17.Athakho, bhikkhave, vipassī bodhisattotiādīsu pana vipassīti tassa nāmaṃ, tañca kho vividhe atthe passanakusalatāya laddhaṃ. Bodhisattoti paṇḍitasatto bujjhanakasatto. Bodhisaṅkhātesu vā catūsu maggesu satto āsatto laggamānasoti bodhisatto. Sato sampajānoti ettha satoti satiyeva. Sampajānoti ñāṇaṃ. Satiṃ sūpaṭṭhitaṃ katvā ñāṇena paricchinditvā mātukucchiṃ okkamīti attho. Okkamīti iminā cassa okkantabhāvo pāḷiyaṃ dassito, na okkamanakkamo. So pana yasmā aṭṭhakathaṃ ārūḷho, tasmā evaṃ veditabbo –

17.「现在，如是，比库们，维帕锡菩萨」等，此处所谓维帕锡，即此名于多义中因观智慧而得。菩萨者，谓智慧觉悟善善所具足者。若说菩萨号于四法、道法轮转中而身附之者，即谓菩萨。所谓附者，谓俱有正念。正念者，即是正念。俱有正知者，此谓携执正念，经由智慧破除如母胎般的烦恼，即谓入胎之意，此处以巴利言表达入胎非离开之义。因本注疏极繁，故应如此理解。

Sabbabodhisattā hi samatiṃsa pāramiyo pūretvā, pañca mahāpariccāge pariccajitvā, ñātatthacariyalokatthacariyabuddhacariyānaṃ koṭiṃ patvā, vessantarasadise tatiye attabhāve ṭhatvā, satta mahādānāni datvā, sattakkhattuṃ pathaviṃ kampetvā, kālaṅkatvā, dutiyacittavāre tusitabhavane nibbattanti. Vipassī bodhisattopi tatheva katvā tusitapure nibbattitvā saṭṭhisatasahassādhikā sattapaññāsa vassakoṭiyo tattha aṭṭhāsi. Aññadā pana dīghāyukadevaloke nibbattā bodhisattā na yāvatāyukaṃ tiṭṭhanti. Kasmā? Tattha pāramīnaṃ duppūraṇīyattā. Te adhimuttikālakiriyaṃ katvā manussapatheyeva nibbattanti. Pāramīnaṃ pūrento pana yathā idāni ekena attabhāvena sabbaññutaṃ upanetuṃ sakkonti, evaṃ sabbaso pūritattā tadā vipassī bodhisatto tattha yāvatāyukaṃ aṭṭhāsi.

众菩萨已圆满三十三波罗蜜，舍弃五重大随求，超越诸亲属世间等诸行，抵达菩萨第三次身相，施予七大布施，于地震三次动摇之时恭敬礼拜，时值第二次月圆，住于忉利天宫。维帕锡菩萨亦如是行，于忉利天宫成道，活至六千五百多年。其他长寿菩萨于天界成道亦不常久存，何以故？因波罗蜜难以完全充满。他们完成顶峰大修行后，于人道安住入灭。但波罗蜜圆满者，如此第三身形独一具足所有完备智慧，维帕锡见此成长而居住于忉利天界，寿命久长。

Devatānaṃ pana – ‘‘manussānaṃ gaṇanāvasena idāni sattahi divasehi cuti bhavissatī’’ti pañca pubbanimittāni uppajjanti – mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṃ okkamati, devo devāsane na saṇṭhāti. Tattha mālāti paṭisandhiggahaṇadivase piḷandhanamālā , tā kira saṭṭhisatasahassādhikā sattapaṇṇāsa vassakoṭiyo amilāyitvā tadā milāyanti. Vatthesupi eseva nayo. Ettakaṃ pana kālaṃ devānaṃ neva sītaṃ na uṇhaṃ hoti, tasmiṃ kāle sarīrā bindubinduvasena sedā muccanti. Ettakañca kālaṃ tesaṃ sarīre khaṇḍiccapāliccādivasena vivaṇṇatā na paññāyati, devadhītā soḷasavassuddesikā viya khāyanti, devaputtā vīsativassuddesikā viya khāyanti, maraṇakāle pana tesaṃ kilantarūpo attabhāvo hoti. Ettakañca tesaṃ kālaṃ devaloke ukkaṇṭhitā nāma natthi, maraṇakāle pana nissasanti vijambhanti, sake āsane nābhiramanti.

关于天众，有谓：『世间众生依数目，现今已发生寿尽者，计七日内必死』，因而发生五种前行相，依次为：花环凋谢，衣物污秽，垢污脱落，身体肤色变差，天人不再集居天座。其中文中花环者，是指接花和缠花的时日，数量多达六千六十五万亿年，花环凋谢后方始发生。衣物亦如是，一样道理。天众寿命如此之久，既无寒暑变化，然其体内却有一滴滴垢污脱落。此时段内，其身色虽不明显变黄，但亦似人间少女十六岁时，天子二十岁时，死亡时依然可见形态明显恶化。且这段期间，天界无忧惧，然临终时则惊恐无助，坐于天座亦表不欢喜。

Imāni pana pubbanimittāni yathā loke mahāpuññānaṃ rājarājamahāmattādīnaṃyeva ukkāpātabhūmicālacandaggāhādīni nimittāni paññāyanti, na sabbesaṃ; evaṃ mahesakkhadevatānaṃyeva paññāyanti, na sabbesaṃ. Yathā ca manussesu pubbanimittāni nakkhattapāṭhakādayova jānanti, na sabbe; evaṃ tānipi na sabbadevatā jānanti, paṇḍitā eva pana jānanti. Tattha ye mandena kusalakammena nibbattā devaputtā, te tesu uppannesu – ‘‘idāni ko jānāti, ‘kuhiṃ nibbattessāmā’ti’’ bhāyanti. Ye mahāpuññā, te ‘‘amhehi dinnaṃ dānaṃ, rakkhitaṃ sīlaṃ, bhāvitaṃ bhāvanaṃ āgamma upari devalokesu sampattiṃ anubhavissāmā’’ti na bhāyanti. Vipassī bodhisattopi tāni pubbanimittāni disvā ‘‘idāni anantare attabhāve buddho bhavissāmī’’ti na bhāyati. Athassa tesu nimittesu pātubhūtesu dasasahassacakkavāḷadevatā sannipatitvā – ‘‘mārisa, tumhehi dasa pāramiyo pūrentehi na sakkasampattiṃ, na mārasampattiṃ, na brahmasampattiṃ, na cakkavattisampattiṃ patthentehi pūritā, lokanittharaṇatthāya pana buddhattaṃ patthayamānehi pūritā. So vo, idāni kālo, mārisa, buddhattāya, samayo, mārisa, buddhattāyā’’ti yācanti.

这些前行相，正如世间大善王侯贵族们观察土地、天象、月相等征兆，知其吉凶，不一定全然准确；同样，大神天界天众也观察这些征兆，却不全知悉。人间观察星辰老师有知，不是人人皆知，天众亦然，仅智者才知。有些由善业感得天子者，对于这些前行相会惶恐不知所终；而由大善业因缘升天者，则无惧，心念『众生所受佈施、守戒、修行，必能在天界得幸福』。 Vipassī（毗婆尸菩萨）见这些征兆时不忧，谓『未来辈中我将成佛』。此时有十千世界的诸天集合，告魔王曰：『魔啊，尔等十善波罗蜜充足者，不能成天王、魔王、梵王或诸天王位，但能成佛，为超脱世间之际，正是成佛之时』。

Atha mahāsatto tāsaṃ devatānaṃ paṭiññaṃ adatvāva kāladīpadesakulajanettiāyuparicchedavasena pañcamahāvilokanaṃ nāma vilokesi. Tattha ‘‘kālo nu kho, na kālo’’ti paṭhamaṃ kālaṃ vilokesi. Tattha vassasatasahassato uddhaṃ vaḍḍhitaāyukālo kālo nāma na hoti. Kasmā? Tadā hi sattānaṃ jātijarāmaraṇāni na paññāyanti, buddhānañca dhammadesanā nāma tilakkhaṇamuttā natthi. Te tesaṃ – ‘‘aniccaṃ dukkhamanattā’’ti kathentānaṃ – ‘‘kiṃ nāmetaṃ kathentī’’ti neva sotuṃ, na saddahituṃ maññanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti. Tasmā so akālo. Vassasatato ūnaāyukālopi kālo na hoti. Kasmā? Tadā hi sattā ussannakilesā honti, ussannakilesānañca dinno ovādo ovādaṭṭhāne na tiṭṭhati, udake daṇḍarāji viya khippaṃ vigacchati. Tasmā sopi akālova. Vassasatasahassato paṭṭhāya heṭṭhā, vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma, tadā ca asītivassasahassāyukā manussā. Atha mahāsatto – ‘‘nibbattitabbakālo’’ti kālaṃ passi.

然后这位大圣者离开天众围绕，进入时间与寿命断限的观察，称为“第五远见”。他先观看所谓第一时间，问『是时间乎，非时间乎？』发现所谓万岁寿命增长无限，实则无真所谓时间。何以？彼时众生不知生死轮转，佛法无三相真谛成就，众生言无常苦无我时，不信不闻，故无依正法故无时间。又观察短寿时段也无时间，因众生染污烦恼强盛，染污烦恼一旦兴起，佛法不持久，迅速消散如浮木漂於水上。诸天寿命长短，推算多少岁数，有三万六千岁人间后，得明悟成佛时刻。

Tato dīpaṃ vilokento saparivāre cattāro dīpe oloketvā – ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantī’’ti dīpaṃ passi.

于是观察诸洲，连同随侍者四洲，四洲内皆无佛出世，唯有缘木竹洲（即人间洲）中有佛降生。

Tato – ‘‘jambudīpo nāma mahā, dasayojanasahassaparimāṇo, katarasmiṃ nu kho padese buddhā nibbattantī’’ti desaṃ vilokento majjhimadesaṃ passi. Majjhimadeso nāma – ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo’’tiādinā (mahāva. 259) nayena vinaye vuttova. So āyāmato tīṇi yojanasatāni, vitthārato aḍḍhateyyāni, parikkhepato navayojanasatānīti. Etasmiñhi padese buddhā paccekabuddhā aggasāvakā asīti mahāsāvakā cakkavattirājāno aññe ca mahesakkhā khattiyabrāhmaṇagahapatimahāsālā uppajjanti. Idañcettha bandhumatī nāma nagaraṃ, tattha mayā nibbattitabbanti niṭṭhaṃ agamāsi.

再观人间洲，邦土广袤，约有十万由旬，居中看去。中部称为“东方以西名为象林”等地，如律藏所述。其宽度三千由旬，长八十由旬，面积九千由旬。此处称为佛、辟支佛、圣弟子、大神通天王及诸多大神天界天众所出的地方。有一城市名为邦努摩提，即此处佛出世之地。

Tato kulaṃ vilokento – ‘‘buddhā nāma lokasammate kule nibbattanti. Idāni ca khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi, bandhumā nāma me rājā pitā bhavissatī’’ti kulaṃ passi.

继而看其族群，知名曰“佛众在世间所受尊敬之家族生起。如今贵族众中有我将生出，族名为迦兰摩提，父为宰相”。

Tato mātaraṃ vilokento – ‘‘buddhamātā nāma lolā surādhuttā na hoti, kappasatasahassaṃ pūritapāramī, jātito paṭṭhāya akhaṇḍapañcasīlā hoti, ayañca bandhumatī nāma devī īdisā, ayaṃ me mātā bhavissati , ‘‘kittakaṃ panassā āyū’’ti āvajjanto ‘‘dasannaṃ māsānaṃ upari satta divasānī’’ti passi.

于是观察母亲时说：“名为佛母者，并非放荡饮酒之人，经历无数劫的圆满波罗蜜，出生后坚守不坏的五戒。而这位名为亲属太子的女神，也将成为我的母亲。”他这样断定，观见“这生命为十个月零七日。”

Iti imaṃ pañcamahāvilokanaṃ viloketvā ‘‘kālo, me mārisā, buddhabhāvāyā’’ti devatānaṃ saṅgahaṃ karonto paṭiññaṃ datvā – ‘‘gacchatha, tumhe’’ti tā devatā uyyojetvā tusitadevatāhi parivuto tusitapure nandanavanaṃ pāvisi. Sabbadevalokesu hi nandanavanaṃ atthiyeva. Tatra naṃ devatā ito cuto sugatiṃ gacchāti pubbekatakusalakammokāsaṃ sārayamānā vicaranti. So evaṃ devatāhi kusalaṃ sārayamānāhi parivuto tattha vicarantoyeva cavi.

这样观察这五大观察后，他说：“时机，我的魔鬼呀，为成佛之相。”于是，他付出承诺，召集诸天说：“你们前去吧。”诸天响应，带领天众，围绕忉利天进入忉利天城的乐园花园。诸天界中皆有此乐园。诸天自此离去，往生善趣，依循以前的善业所堪受之处漫游。正因被天众及善业所包围，尔时他亦同他们一起在此游行往生。

Evaṃ cuto ca ‘cavāmī’ti jānāti, cuticittaṃ na jānāti. Paṭisandhiṃ gahetvāpi jānāti, paṭisandhicittameva na jānāti. ‘‘Imasmiṃ me ṭhāne paṭisandhiṃ gahitā’’ti evaṃ pana jānāti. Keci pana therā – ‘‘āvajjanapariyāyo nāma laddhuṃ vaṭṭati, dutiyatatiyacittavāre eva jānissatī’’ti vadanti. Tipiṭakamahāsīvatthero pana āha – ‘‘mahāsattānaṃ paṭisandhi na aññesaṃ paṭisandhisadisā, koṭippattaṃ pana tesaṃ satisampajaññaṃ. Yasmā pana teneva cittena taṃ cittaṃ ñātuṃ na sakkā, tasmā cuticittaṃ na jānāti. Cutikkhaṇepi ‘cavāmī’ti jānāti. Paṭisandhicittaṃ na jānāti. ‘Asukasmiṃ me ṭhāne paṭisandhi gahitā’ti jānāti, tasmiṃ kāle dasasahassilokadhātu kampatī’’ti. Evaṃ sato sampajāno mātukucchiṃ okkamanto pana ekūnavīsatiyā paṭisandhicittesu mettāpubbabhāgassa somanassasahagatañāṇasampayuttaasaṅkhārikakusalacittassa sadisamahāvipākacittena paṭisandhi gaṇhi. Mahāsīvatthero pana upekkhāsahagatenāti āha. Yathā ca amhākaṃ bhagavā, evaṃ sopi āsāḷhīpuṇṇamāyaṃ uttarāsāḷhanakkhatteneva paṭisandhiṃ aggahesi.

如此离去时，知“我已死去”，但不知死意识。虽得承续，却不知承续意。仅知“我在此处已得承续。”有些长老说：“死意转变之过程难以捕捉，将只会在二次念相破灭时知晓。”大藏经中大三藏法师曾说：“大圣众的承续心，不同于他人，乃是大慧兼具的念相。因以同一心识无力认识彼心，故不知死意识。于死亡转变时，知‘我已死’；却不知承续意。知‘我在此处得承续’，于此时宇宙震动。而保持正念、正知，入母腹，承接二十一种承续心，带有慈悲喜乐善行，势力等同大果报心。大三藏法师说，此乃带有无念的心分。”正如我等世尊，亦于阿萨拉月圆夜承续禅心。

Tadā kira pure puṇṇamāya sattamadivasato paṭṭhāya vigatasurāpānaṃ mālāgandhādivibhūtisampannaṃ nakkhattakīḷaṃ anubhavamānā bodhisattamātā sattame divase pāto uṭṭhāya gandhodakena nahāyitvā sabbālaṅkāravibhūsitā varabhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya sirigabbhaṃ pavisitvā sirisayane nipannā niddaṃ okkamamānā idaṃ supinaṃ addasa – ‘‘cattāro kira naṃ mahārājāno sayaneneva saddhiṃ ukkhipitvā anotattadahaṃ netvā nahāpetvā dibbavatthaṃ nivāsetvā dibbagandhehi vilimpetvā dibbapupphāni piḷandhitvā, tato avidūre rajatapabbato, tassa anto kanakavimānaṃ atthi, tasmiṃ pācīnato sīsaṃ katvā nipajjāpesuṃ. Atha bodhisatto setavaravāraṇo hutvā tato avidūre eko suvaṇṇapabbato, tattha caritvā tato oruyha rajatapabbataṃ abhiruhitvā kanakavimānaṃ pavisitvā mātaraṃ padakkhiṇaṃ katvā dakkhiṇapassaṃ phāletvā kucchiṃ paviṭṭhasadiso ahosi’’.

当时佛陀的母亲于七日之满月，戒酒放逸，满身鬓须香华装饰，体验星宿戏乐。于七日黎明起身，以香水沐浴，盛装庄严，享用佳肴，恭持戒期，卧入宫室床榻，欲寐时见一梦境：四大帝王于床畔齐聚，同起，携带香灯，沐浴净身，身披神衣，身染神香，佩戴天华，然后在近处有一银山，银山顶有黄金神宫，宫中割下头颅而奉献。尔后，菩萨成白袍勇士，远离宫中，行走到一处金色山峰，转回银山，登银山进入金色宫殿，绕母亲行礼于其右侧，伸出手臂如托抱般的姿势。

Atha pabuddhā devī taṃ supinaṃ rañño ārocesi. Rājā vibhātāya rattiyā catusaṭṭhimatte brāhmaṇapāmokkhe pakkosāpetvā haritūpalittāya lājādīhi katamaṅgalasakkārāya bhūmiyā mahārahāni āsanāni paññapetvā tattha nisinnānaṃ brāhmaṇānaṃ sappimadhusakkarābhisaṅkhatassa varapāyāsassa suvaṇṇarajatapātiyo pūretvā suvaṇṇarajatapātīheva paṭikujjitvā adāsi, aññehi ca ahatavatthakapilagāvīdānādīhi nesaṃ santappesi. Atha nesaṃ sabbakāmasantappitānaṃ taṃ supinaṃ ārocetvā – ‘‘kiṃ bhavissatī’’ti pucchi. Brāhmaṇā āhaṃsu – ‘‘mā cintayi, mahārāja, deviyā te kucchimhi gabbho patiṭṭhito, so ca kho purisagabbho na itthigabbho, putto te bhavissati. So sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī. Sace agārā nikkhamma pabbajissati, buddho bhavissati loke vivaṭṭacchado’’ti. Ayaṃ tāva – ‘‘mātukucchiṃ okkamī’’ti ettha vaṇṇanākkamo.

时觉悟的女神向国王述说此梦。王觉醒后，夜间召集四十多位婆罗门以黄色衣物及稻草等敬礼施供，为他们设立富丽堂皇座位。婆罗门以蜂蜜、糖浆、黄金银色的装饰灌注手中洁净的杯中，遣除其他不当献礼。此后，对众婆罗门宣说：“将发生何事？”婆罗门回答：“勿忧，大王，此女神怀孕腹中胎儿非女性乃男性子。若留在家中，将成国王；若出家乞士，则为世间觉者。”此即“入母腹”之义解说。

Ayametthadhammatāti ayaṃ ettha mātukucchiokkamane dhammatā, ayaṃ sabhāvo, ayaṃ niyāmoti vuttaṃ hoti. Niyāmo ca nāmesa kammaniyāmo, utuniyāmo, bījaniyāmo, cittaniyāmo, dhammaniyāmoti pañcavidho (dha. sa. aṭṭha. 498).

此即法理，所谓入母腹，即此性质、此本性、此规律之谓。规律名曰业的规律，季节规律，种子规律，心识规律，法则规律，共五种规律（详见大藏经阿毗达摩部分）之说。

Tattha kusalassa iṭṭhavipākadānaṃ, akusalassa aniṭṭhavipākadānanti ayaṃ kammaniyāmo. Tassa dīpanatthaṃ – ‘‘na antalikkhe’’ti (khu. pā. 127) gāthāya vatthūni vattabbāni. Apica ekā kira itthī sāmikena saddhiṃ bhaṇḍitvā ubbandhitvā maritukāmā rajjupāse gīvaṃ pavesesi. Aññataro puriso vāsiṃ nisento taṃ itthikammaṃ disvā rajjuṃ chinditukāmo – ‘‘mā bhāyi, mā bhāyī’’ti taṃ samassāsento upadhāvi. Rajju āsīviso hutvā aṭṭhāsi. So bhīto palāyi. Itarā tattheva mari. Evamādīni cettha vatthūni dassetabbāni.

于此指善业饮食之果报，不善业受不善果报者，此即业律。为显明之故，应当以“非天际”之偈（俱舍.巴.127）为依据。又说有一妇人与夫缚绑，欲自杀于绳索中口入舌，忽有一男子居于室内见此妇行此自害之举，欲断绳救之，于是呼唤“莫畏，莫畏”，紧紧揪住绳索。因其绳索承受压力而断。此人惊恐逃去。妇人即刻死亡。其余亦同如是，应当示知此类事例。

Tesu tesu janapadesu tasmiṃ tasmiṃ kāle ekappahāreneva rukkhānaṃ pupphaphalagahaṇādīni, vātassa vāyanaṃ avāyanaṃ, ātapassa tikkhatā mandatā, devassa vassanaṃ avassanaṃ, padumānaṃ divā vikasanaṃ rattiṃ milāyananti evamādi utuniyāmo.

在各乡邑、各时代，树木花瓣等受一时风吹日晒或烈日灼烧或微寒凉爽，天雨或天旱，白昼开花，黑夜枯萎，诸如此类农事季节法则，称为季节律。

Yaṃ panetaṃ sālibījato sāliphalameva, madhurato madhurasaṃyeva, tittato tittarasaṃyeva phalaṃ hoti, ayaṃ bījaniyāmo.

由稻种所生稻果，滋味甘甜如蜜，或苦涩如苦瓜，果味乃种子之自然果，是谓种律。

Purimā purimā cittacetasikā dhammā pacchimānaṃ pacchimānaṃ cittacetasikānaṃ dhammānaṃ upanissayapaccayena paccayoti evaṃ yadetaṃ cakkhuviññāṇādīnaṃ anantarā sampaṭicchanādīnaṃ nibbattanaṃ, ayaṃ cittaniyāmo.

昔者先时心法，是后时心法因缘相续，乃至眼识等诸法随之渐现，此彼连续相续、不间断成就，称为心律。

Yā panesā bodhisattānaṃ mātukucchiokkamanādīsu dasasahassilokadhātukampanādīnaṃ pavatti, ayaṃ dhammaniyāmo nāma. Tesu idha dhammaniyāmo adhippeto. Tasmā tamevatthaṃ dassento dhammatā esā bhikkhavetiādimāha.

尚且菩萨于归母胎之时，及天下大地震动数万由旬，皆为法律者，此即法律名。在此诸法律中，法律为上。由此故，当世尊示此法之真谛，谓其为“比库果德所说法”。

§18

18. Tattha kucchiṃ okkamatīti ettha kucchiṃ okkanto hotīti ayamevattho . Okkante hi tasmiṃ evaṃ hoti, na okkamamāne. Appamāṇoti vuḍḍhippamāṇo, vipuloti attho. Uḷāroti tasseva vevacanaṃ. Uḷārāni uḷārāni khādanīyāni khādantītiādīsu (ma. ni. 1.399) hi madhuraṃ uḷāranti vuttaṃ. Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatītiādīsu (ma. ni. 1.288) seṭṭhaṃ uḷāranti vuttaṃ. Idha pana vipulaṃ adhippetaṃ. Devānaṃ devānubhāvanti ettha devānaṃ ayamānubhāvo nivatthavatthassa pabhā dvādasayojanāni pharati, tathā sarīrassa, tathā alaṅkārassa, tathā vimānassa, taṃ atikkamitvāti attho.

十八。所谓“归于胞中”者，即是称为归于胞中之义。因归于者而言，乃于当处而成，不是归来之时。所谓广大即增长之意。所谓充满是此义。所谓“乌剌”即是此语。云“乌剌者谓食物”等故（梵网.毗尼1.399）谓甘美如饴为乌剌。又比库有赞言，如称舍卫释迦如来为最胜乌剌（梵网.毗尼1.288）。此处则指广大为主宰。天人之感受者，此处指天人感受境界色光十二由旬所笼罩，及其身，及其饰物，及其宫殿皆能超越，是此义也。

Lokantarikāti tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antarā ekeko lokantariko hoti, tiṇṇaṃ sakaṭacakkānaṃ vā tiṇṇaṃ pattānaṃ vā aññamaññaṃ āhacca ṭhapitānaṃ majjhe okāso viya. So pana lokantarikanirayo parimāṇato aṭṭhayojanasahasso hoti. Aghāti niccavivaṭā. Asaṃvutāti heṭṭhāpi appatiṭṭhā. Andhakārāti tamabhūtā. Andhakāratimisāti cakkhuviññāṇuppattinivāraṇato andhabhāvakaraṇatimisena samannāgatā. Tattha kira cakkhuviññāṇaṃ na jāyati. Evaṃmahiddhikāti candimasūriyā kira ekappahāreneva tīsu dīpesu paññāyanti, evaṃ mahiddhikā. Ekekāya disāya nava nava yojanasatasahassāni andhakāraṃ vidhamitvā ālokaṃ dassenti, evaṃmahānubhāvā. Ābhāya nānubhontīti attano pabhāya nappahonti. Te kira cakkavāḷapabbatassa vemajjhena vicaranti, cakkavāḷapabbatañca atikkamma lokantarikanirayā. Tasmā te tattha ābhāya nappahonti.

所谓世界之间者，即三个三千大千世界相互之间，每一对之间都是相距一定距离的空间。就像三个车轮或三个莲花相互错落而固定，中间有空隙一样。这个世界之间的地狱面积约为八十万由旬。其性质像永恒的荆棘之网。所谓无结构，指其下方无法立足。称为黑暗者，即是黑暗之体。黑暗极致则因眼识不生，阻碍眼识产生，而形成极深的黑暗。其处眼识无法生起。所谓大光明者，如同月亮、太阳在一瞬之间便能照亮三盏灯，如同三大千世界光明，能破除新生黑暗。每一方位发出九百千万由旬不同层次的光明，照出黑暗，称为广大光明。并且他们却不受自身光芒影响。那些光明居于世界中心山，逾越世界山而超越世界间地狱，因此他们不受光明所扰。

Yepi tattha sattāti yepi tasmiṃ lokantarikamahāniraye sattā uppannā. Kiṃ pana kammaṃ katvā tattha uppajjantīti. Bhāriyaṃ dāruṇaṃ mātāpitūnaṃ dhammikasamaṇabrāhmaṇānañca upari aparādhaṃ, aññañca divase divase pāṇavadhādisāhasikakammaṃ katvā uppajjanti, tambapaṇṇidīpe abhayacoranāgacorādayo viya. Tesaṃ attabhāvo tigāvutiko hoti, vaggulīnaṃ viya dīghanakhā honti. Te rukkhe vagguliyo viya nakhehi cakkavāḷapabbate lagganti. Yadā saṃsappantā aññamaññassa hatthapāsaṃ gatā honti, atha ‘‘bhakkho no laddho’’ti maññamānā tattha vāvaṭā viparivattitvā lokasandhārakaudake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake piṭṭhapiṇḍi viya vilīyanti.

在此地有众生存在，即生于此世界间大地狱中的众生。问其何因何业而生者？是因犯下对配偶、父母、持戒比萨尼、婆罗门以及其他圣人师长的重大罪过，且每日行大规模杀生等恶业，故而生于此。如同红铜岛上的盗贼、蛇贼等。其形态似三十根长指，并如棍棒般锐利，聚集于世界山顶，犹如刀锋。它们常钉于世界山的指甲般棱角。在彼此纠缠时互相穿透手臂。彼时自认为“已得食物”，忽然翻身翻转，如同跌入沼泽之水。风吹时，如蜜蜂采摘花蜜后折断花蕊，落水难以漂浮，最终如散碎之体般于水中溶解。

Aññepi kira bho santi sattāti bho yathā mayaṃ mahādukkhaṃ anubhavāma, evaṃ aññe kira sattāpi imaṃ dukkhamanubhavanatthāya idhūpapannāti taṃ divasaṃ passanti. Ayaṃ pana obhāso ekayāgupānamattampi na tiṭṭhati, accharāsaṅghāṭamattameva vijjobhāso viya niccharitvā – ‘‘kiṃ ida’’nti bhaṇantānaṃyeva antaradhāyati. Saṅkampatīti samantato kampati. Itaradvayaṃ purimapadasseva vevacanaṃ. Puna appamāṇo cātiādi nigamanatthaṃ vuttaṃ.

另有称黑众生者，因彼众同样承受极大痛苦，故来此涅槃境观察此苦难。此光明现象极为短暂，无法恒存，如闪电般只留下瞬息光辉而消失。见此光辉者惊呼“这是什么？”而迅速消失。震动者即为四面震动，另一类词用于前文末句。又有曰“无边”的收尾说法。

§19

19.Cattāronaṃ devaputtā cātuddisaṃ rakkhāya upagacchantīti ettha cattāroti catunnaṃ mahārājānaṃ vasena vuttaṃ. Dasasahassacakkavāḷesu pana cattāro cattāro katvā cattālīsasahassāni honti. Tattha imasmiṃ cakkavāḷe mahārājāno khaggahatthā bodhisattassa ārakkhatthāya upagantvā sirigabbhaṃ paviṭṭhā, itare gabbhadvārato paṭṭhāya avaruddhake paṃsupisācakādiyakkhagaṇe paṭikkamāpetvā yāva cakkavāḷā ārakkhaṃ gaṇhiṃsu.

第十九条，四天子护持四方，据传此四天子统辖四大王，辖区达四十万众生所在大千世界。在这三千大千世界中，每四个合为一组，约四十万组。其中文中描述四大王护持菩萨，守护菩萨发露的灵胎，阻止他因魔鬼鬼魅等怪物而受反扰，直到护持完整大千世界。

Kimatthāya panāyaṃ rakkhā? Nanu paṭisandhikkhaṇe kalalakālato paṭṭhāya sacepi koṭisatasahassamārā koṭisatasahassasineruṃ ukkhipitvā bodhisattassa vā bodhisattamātuyā vā antarāyakaraṇatthaṃ āgaccheyyuṃ, sabbe antarāva antaradhāyeyyuṃ. Vuttampi cetaṃ bhagavatā ruhiruppādavatthusmiṃ – ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ parupakkamena tathāgataṃ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyanti. Gacchatha, tumhe bhikkhave, yathāvihāraṃ, arakkhiyā, bhikkhave tathāgatā’’ti (cūḷava. 341). Evameva, tena parupakkamena na tesaṃ jīvitantarāyo atthi, santi kho pana amanussā virūpā duddasikā bheravarūpā migapakkhino, yesaṃ rūpaṃ vā disvā saddaṃ vā sutvā bodhisattamātu bhayaṃ vā santāso vā uppajjeyya, tesaṃ nivāraṇatthāya rakkhaṃ aggahesuṃ. Apica bodhisattassa puññatejena sañjātagāravā attano gāravacoditāpi te evamakaṃsu.

护持的目的何在？若在菩萨受胎时，外道无数恶魔齐来袭扰菩萨或其母亲，使其受危害，则这些魔鬼必将被消灭。世尊曾言此八处无破绽，是菩萨所依赖之护持，若无护持则会生死难免。菩萨虽在人中，但魔鬼形态丑恶危险，若一见菩萨母或菩萨则生恐惧，此时护持即为防止其害。菩萨怀孕期间因功德力生自敬，护持者亦依此而生敬心，施以此护持。

Kiṃ pana te antogabbhaṃ pavisitvā ṭhitā cattāro mahārājāno bodhisattassa mātuyā attānaṃ dassenti, na dassentīti? Nahānamaṇḍanabhojanādisarīrakiccakāle na dassenti, sirigabbhaṃ pavisitvā varasayane nipannakāle pana dassenti. Tattha kiñcāpi amanussadassanaṃ nāma manussānaṃ sappaṭibhayaṃ hoti, bodhisattassa mātā pana attano ceva puttassa ca puññānubhāvena te disvā na bhāyati, pakatiantepurapālakesu viya assā etesu cittaṃ uppajjati.

那么，这四大王进入孕胎后变化，是否显示于菩萨母亲面前？非也。他们不会显现于沐浴、梳妆、饮食等身体事务时。唯独当护持菩萨灵胎，护持者安坐时才会显现。虽此显现非人可察觉，但因人心有恐怖感，也有人心中生出喜悦。菩萨母亲因本身及孩儿的功德感应，对此显现不生惧怕，反而生信心及安心，如同守护城墙的士兵，使心定住。

§20

20.Pakatiyā sīlavatīti sabhāveneva sīlasampannā. Anuppanne kira buddhe manussā tāpasaparibbājakānaṃ santike vanditvā ukkuṭikaṃ nisīditvā sīlaṃ gaṇhanti. Bodhisattamātāpi kāladevilassa isino santike sīlaṃ gaṇhāti. Bodhisatte pana kucchigate aññassa pādamūle nisīdituṃ nāma na sakkā, samānāsane nisīditvā gahitasīlampi āvajjanakaraṇamattaṃ hoti. Tasmā sayameva sīlaṃ aggahesīti vuttaṃ hoti.

20.所谓由行为而具戒德者，乃指内心实体具有戒德的人。报告中所说，未成佛者在世尊、人间苦行修行者等面前，以跪坐姿势持守戒律。觉者之母、时鬼之妻也是在其前守戒。然觉者本人，则不能随意坐于他人足下；若坐于同一座位上，虽持有戒律，却唯有救护戒律之仪式作用。由此知其戒者当即承受执行。

§21

21.Purisesūti bodhisattassa pitaraṃ ādiṃ katvā kesuci manussesu purisādhippāyacittaṃ nuppajjati. Bodhisattamāturūpaṃ pana kusalā sippikā potthakammādīsupi kātuṃ na sakkonti. Taṃ disvā purisassa rāgo nuppajjatīti na sakkā vattuṃ, sace pana taṃ rattacitto upasaṅkamitukāmo hoti, pādā na vahanti, dibbasaṅkhalikā viya bajjhanti. Tasmā ‘‘anatikkamanīyā’’tiādi vuttaṃ.

21.所谓人类者，是指觉者之父长等，此中斩断诸不净，心志无生人间主欲之意。觉者之母等贤巧工匠虽能作布置与编织，却不能作差别之事。由此不生对男性之爱欲，故不能言说；若心念欲近夜间，双足不动，如同被天界铁链锁缚。由此故称『不可接近』等。

§22

22.Pañcannaṃ kāmaguṇānanti pubbe kāmaguṇūpasañhitanti iminā purisādhippāyavasena vatthupaṭikkhepo kato, idha ārammaṇappaṭilābho dassito. Tadā kira deviyā evarūpo putto kucchiṃ upapannoti sutvā samantato rājāno mahagghaābharaṇatūriyādivasena pañcadvārārammaṇavatthubhūtaṃ paṇṇākāraṃ pesenti. Bodhisattassa ca bodhisattamātu ca katakammassa ussannattā lābhasakkārassa pamāṇaparicchedo natthi.

22.所谓五种欲质，是指先前以统摄五欲之主意，用布料制作经幡，由此显示出持戒受持的境缘。彼时女人听闻有婴儿出生，四周诸王以华丽装饰和香花环绕这顶五门造型的幡旛赠与之。觉者及母亲所进行的种种礼仪中，概无利益增益与得失量度。

§23

23.Akilantakāyāti yathā aññā itthiyo gabbhabhārena kilamanti hatthapādā uddhumātatādīni pāpuṇanti, evaṃ tassā koci kilamatho nāhosi. Tirokucchigatanti antokucchigataṃ. Passatīti kalalādikālaṃ atikkamitvā sañjātaaṅgapaccaṅgaahīnindriyabhāvaṃ upagataṃyeva passati. Kimatthaṃ passati? Sukhavāsatthaṃyeva. Yatheva hi mātā puttena saddhiṃ nipannā vā nisinnā vā – ‘‘hatthaṃ vāssa pādaṃ vā olambantaṃ ukkhipitvā saṇṭhapessāmī’’ti sukhavāsatthaṃ puttaṃ oloketi, evaṃ bodhisattamātāpi yaṃ taṃ mātu uṭṭhānagamanaparivattananisajjādīsu uṇhasītaloṇikatittakakaṭukāhāraajjhoharaṇakālesu ca gabbhassa dukkhaṃ uppajjati, ‘‘atthi nu kho me taṃ puttassā’’ti sukhavāsatthaṃ olokayamānā pallaṅkaṃ ābhujitvā nisinnaṃ bodhisattaṃ passati. Yathā hi aññe antokucchigatā pakkāsayaṃ avattharitvā āmāsayaṃ ukkhipitvā udarapaṭalaṃ piṭṭhito katvā piṭṭhikaṇḍakaṃ nissāya ukkuṭikaṃ dvīsu muṭṭhīsu hanukaṃ ṭhapetvā deve vassante rukkhasusire makkaṭā viya nisīdanti, na evaṃ bodhisatto, bodhisatto pana piṭṭhikaṇḍakaṃ piṭṭhito katvā dhammāsane dhammakathiko viya pallaṅkaṃ ābhujitvā puratthābhimukho nisīdati. Pubbekatakammaṃ panassā vatthuṃ sodheti, suddhe vatthumhi sukhumacchavilakkhaṇaṃ nibbattati. Atha naṃ kucchitaco paṭicchādetuṃ na sakkoti, olokentiyā bahiṭhito viya paññāyati. Tamatthaṃ upamāya vibhāvento bhagavā seyyathāpītiādimāha. Bodhisatto pana antokucchigato mātaraṃ na passati. Na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjati.

23.所谓全身舒适者，如同他女怀孕染病时，双手双脚温暖抬举抵抗重负，觉者母亲身无不适苦恼，无有劳累。所谓内弯者，即腹部内折。所谓视察，是指越越季节如夏季，孕妇得以感知胎中的业力苦乐。观其意在观其平安安适。如同母亲与孩子同行或坐卧时，观察孩儿舒适状况；觉者母亲观察自身由起伏变动、升降往来、冷热辛辣苦等引生胎痛苦时，心中亦观其安适。巡视时，见觉者已躺于床上。譬如他人内弯腹部松弛着，倚靠膀胱附近坐于跪椅上，像雨季树上蜜猴般休息，觉者则非如此，觉者乃端坐在讲法之座上，面向东方。如先时之事，清理场地后，营造细腻洁净的场所。此后不能覆盖其腹，外观则如剖开状。由此喻释，世尊说：“觉者不观内弯之母。实无由内弯产生眼识。”

§24

24.Kālaṅkarotīti na vijātabhāvapaccayā, āyuparikkhayeneva. Bodhisattena vasitaṭṭhānañhi cetiyakuṭisadisaṃ hoti, aññesaṃ aparibhogārahaṃ, na ca sakkā bodhisattamātaraṃ apanetvā aññaṃ aggamahesiṭṭhāne ṭhapetunti tattakaṃyeva bodhisattamātu āyuppamāṇaṃ hoti, tasmā tadā kālaṅkaroti. Katarasmiṃ pana vaye kālaṃ karotīti? Majjhimavaye. Paṭhamavayasmiñhi sattānaṃ attabhāve chandarāgo balavā hoti, tena tadā sañjātagabbhā itthī gabbhaṃ anurakkhituṃ na sakkoti, gabbho bahvābādho hoti. Majjhimavayassa pana dve koṭṭhāse atikkamma tatiye koṭṭhāse vatthu visadaṃ hoti, visade vatthumhi nibbattadārakā arogā honti, tasmā bodhisattamātāpi paṭhamavaye sampattiṃ anubhavitvā majjhimavayassa tatiye koṭṭhāse vijāyitvā kālaṃ karotīti ayamettha dhammatā.

24.所谓生理变化者，并非因无明所致，而因寿命终结所现。觉者所居之处似同舍利塔之小亭，无他人使用限制。亦不可将觉者母亲迎至他最尊贵座位而置于一旁，此乃因觉者母之寿命有定量，故名曰生理变化。何期？谓中寿。初期寿命，众生心念欲望强烈，故彼孕妇难以守护胎儿，胎儿多为近死状态。及至中寿越过两分之一寿命，至三分之一寿命处，场所清净。胎儿亦健康，故觉者母亦初寿阶段有所经受体验，经中寿阶段臻效，遂称为生理变化，此为理法显现。

§25

25.Nava vā dasa vāti ettha vā saddassa vikappanavasena satta vā aṭṭha vā ekādasa vā dvādasa vāti evamādīnaṃ saṅgaho veditabbo. Tattha sattamāsajāto jīvati, sītuṇhakkhamo pana na hoti. Aṭṭhamāsajāto na jīvati, avasesā jīvanti.

25.所谓九或十个月者，此中或因语音变故，有七、八、十一、十二个月乃至其他不等数通行。由此应知，此处第七个月甫生存活，然难耐寒冷。第八个月未活存，余者不过活存而已。

§27

27.Devā paṭhamaṃ paṭiggaṇhantīti khīṇāsavā suddhāvāsabrahmāno paṭiggaṇhanti. Kathaṃ paṭiggaṇhanti? ‘‘Sūtivesaṃ gaṇhitvā’’ti eke. Taṃ pana paṭikkhipitvā idaṃ vuttaṃ – ‘tadā bodhisattamātā suvaṇṇakhacitaṃ vatthaṃ nivāsetvā macchakkhisadisaṃ dukūlapaṭaṃ yāva pādantā pārupitvā aṭṭhāsi. Athassā sallahukagabbhavuṭṭhānaṃ ahosi, dhamakaraṇato udakanikkhamanasadisaṃ. Atha te pakatibrahmaveseneva upasaṅkamitvā paṭhamaṃ suvaṇṇajālena paṭiggahesuṃ. Tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā paṭiggahesuṃ. Tato manussā dukūlacumbaṭakena paṭiggahesuṃ’. Tena vuttaṃ – ‘‘devā paṭhamaṃ paṭiggaṇhanti, pacchā manussā’’ti.

天人最先承受者，是已断烦恼、清净无垢的梵天所承受。如何承受呢？有人说『执持首饰衣饰』。但同时摒弃此说，有言云：『当时菩萨之母着金色纱织衣，身披鱼鳞般的输枷布裳至脚，站立着。此时菩萨母亲孕育轻便胎体，犹如雨后水气初散。此后那些天人，如同具大梵天相，前前后后接近，首先用金丝网承受。天人手中四位大王象征乃以无染横梁承受。后来人间以输枷布绒及之。由此说法：天人最先承受，其后才有人类承受。』

§28

28.Cattāro naṃ devaputtāti cattāro mahārājāno. Paṭiggahetvāti ajinappaveṇiyā paṭiggahetvā. Mahesakkhoti mahātejo mahāyaso lakkhaṇasampanno.

那四位天子即是四大国王。所谓承受，谓以无染横梁作承受。大星汉者，具大光明、大威严、殊胜特化之相也。

§29

29.Visadova nikkhamatīti yathā aññe sattā yonimagge laggantā bhaggavibhaggā nikkhamanti, na evaṃ nikkhamati, alaggo hutvā nikkhamatīti attho udenāti udakena. Kenaci asucināti yathā aññe sattā kammajavātehi uddhaṃpādā adhosirā yonimagge pakkhittā sataporisaṃ narakapapātaṃ patantā viya, tāḷacchiddena nikkaḍḍhiyamānā hatthī viya mahādukkhaṃ anubhavantā nānāasucimakkhitāva nikkhamanti, na evaṃ bodhisatto. Bodhisattañhi kammajavātā uddhapādaṃ adhosiraṃ kātuṃ na sakkonti. So dhammāsanato otaranto dhammakathiko viya, nisseṇito otaranto puriso viya ca dve hatthe ca dve pāde ca pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhitova nikkhamati.

所谓清净出离，犹如他有众生循生路而去，根据所别，离开母胎而生，非谓离出之义。所谓水出，指由水而生。所谓不净者，譬如他众生命初生时，足下前后皆污泥污秽，犹如恶道堕落之人，泥泞沾身，如被象足踏压而极苦。这时不净染污不能如是出离，菩萨则不能以污秽初生之足而倒置。彼修习法者，如同讲法者平稳而下，犹如坐人一般，两手两足平铺站立，沾有不净犹如母胎未净而出身者，方能出离。

Udakassa dhārāti udakavaṭṭiyo. Tāsu sītā suvaṇṇakaṭāhe patati uṇhā rajatakaṭāhe. Idañca pathavitale kenaci asucinā asammissaṃ tesaṃ pānīyaparibhojanīyaudakañceva aññehi asādhāraṇaṃ kīḷāudakañca dassetuṃ vuttaṃ, aññassa pana suvaṇṇarajataghaṭehi āhariyamānaudakassa ceva haṃsavattakādipokkharaṇīgatassa ca udakassa paricchedo natthi.

水流即水波浪。在寒冷季节落金黄叶片，炎热时落银白叶片。此种水面景观，间或落于大地或落于水中，其性质如水饮食般非凡。又无他水能相提并论。但取精金银宝瓶及天鹅居湖水，均无分割界限之妙。

§31

31.Sampatijātoti muhuttajāto. Pāḷiyaṃ pana mātukucchito nikkhantamatto viya dassito, na evaṃ daṭṭhabbaṃ. Nikkhantamattañhi naṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena. Manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhito. Setamhi chatte anudhāriyamāneti dibbasetacchatte anudhāriyamānamhi. Ettha ca chattassa parivārāni khaggādīni pañca rājakakudhabhaṇḍānipi āgatāneva. Pāḷiyaṃ pana rājagamane rājā viya chattameva vuttaṃ. Tesu chattameva paññāyati, na chattaggāhako. Tathā khaggatālavaṇṭamorahatthakavāḷabījanīuṇhīsamattāyeva paññāyanti, na tesaṃ gāhakā. Sabbāni kira tāni adissamānarūpā devatā gaṇhiṃsu. Vuttañcetaṃ –

所谓瞬生者，谓刚生即生。巴利云母胎似初出离之义，不可如此看。以刚出母胎者，非谓梵天最初以金丝网承受者。四大国王执持无染横梁，手中人类乃以输枷绒接受。人类由其手放开而稳立于地。于白盖天蓬下受顶护卫，天蓬周围有五种利刃王者兵器安置。巴利文中譬如国王出城，唯施其伞盖。于这些盖伞中悉闻其意义非伞持者。犹如剑、火把、象牙螺贝种种繁多之物皆可知，非由这些物所持。诸种显现悉为天人所持。此理有经文记载曰：

‘‘Anekasākhañca sahassamaṇḍalaṃ,

『甚多各等千聚会，

Chattaṃ marū dhārayumantalikkhe;

应撑持遮盖于沙漠旷野之上；

Suvaṇṇadaṇḍā vipatanti cāmarā,

黄金制成的长杖倒伏，蒲扇纷纷摇动，

Na dissare cāmarachattagāhakā’’ti. (su. ni. 693);

却未见有持蒲扇和遮盖的侍者。”（《增支部·须陀洹》693）

Sabbā ca disāti idaṃ sattapadavītihārūpari ṭhitassa viya sabbadisānuvilokanaṃ vuttaṃ, na kho panevaṃ daṭṭhabbaṃ. Mahāsatto hi manussānaṃ hatthato muccitvā paṭhaviyaṃ patiṭṭhito puratthimaṃ disaṃ olokesi. Anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā – ‘‘mahāpurisa, idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti dasa disā anuviloketvā attanā sadisaṃ adisvā – ‘‘ayaṃ uttarā disā’’ti uttarābhimukho sattapadavītihārena agamāsīti evamettha attho veditabbo. Āsabhinti uttamaṃ. Aggoti guṇehi sabbapaṭhamo. Itarāni dve padāni etasseva vevacanāni. Ayamantimā jāti, natthi dāni punabbhavoti padadvayena imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi.

诸物皆现，犹如站立于七步踪迹之上，遍察四方而尽见万物，然不应如是观想。实则伟大圣者人中之雄，放下手中支撑，立足大地，向东方望去。众多天界万千区域成为一处，天人们用香飘等供养，言说：“伟大尊者，于你们所在之地无有等者，何来更上方？”是故，四方、四隅及上下十方悉皆观照，自身相称，谓之“此为北方”，即向北，以此为界，依此理知。最高无敌，以众功德为首。余二步名之为同类。此为无生之生，今无复生，须于此境位中以此二步证自体阿拉汉果。

Ettha ca samehi pādehi pathaviyā patiṭṭhānaṃ caturiddhipādapaṭilābhassa pubbanimittaṃ, uttarābhimukhabhāvo mahājanaṃ ajjhottharitvā abhibhavitvā gamanassa pubbanimittaṃ, sattapadagamanaṃ sattabojjhaṅgaratanapaṭilābhassa pubbanimittaṃ, dibbasetacchattadhāraṇaṃ vimuttivarachattapaṭilābhassa pubbanimittaṃ, pañcarājakakudhabhaṇḍānaṃ paṭilābho pañcahi vimuttīhi vimuccanassa pubbanimittaṃ, sabbadisānuvilokanaṃ anāvaraṇañāṇapaṭilābhassa pubbanimittaṃ, āsabhivācābhāsanaṃ appaṭivattiyadhammacakkappavattanassa pubbanimittaṃ, ‘‘ayamantimā jātī’’ti sīhanādo anupādisesāya nibbānadhātuyā parinibbānassa pubbanimittanti veditabbaṃ . Ime vārā pāḷiyaṃ āgatā, sambahulavāro pana nāgato, āharitvā dīpetabbo.

此处，双足平稳立于地，四力坚固基础福业住世的前因示现；面向北方，领导众生，运作统摄，为行进前因；七步走法为七觉支与珍宝得持的前因；持天盖宝盖为解脱所成道的前因；得五王宝杖，为五种解脱释放的前因；遍观四方为无漏智慧证得的前因；坚正不退的法语为教法无坏的前因；“此为无生之生”狮子吼声，为未带染污涅槃法界般涅槃的前因——此理应知。此诸因俱由巴利所来，虽繁多，却不可缺，要悉心传持宣扬。

Mahāpurisassa hi jātadivase dasasahassilokadhātu kampi. Dasasahassilokadhātumhi devatā ekacakkavāḷe sannipatiṃsu. Paṭhamaṃ devā paṭiggaṇhiṃsu, pacchā manussā. Tantibaddhā vīṇā cammabaddhā bheriyo ca kenaci avāditā sayameva vajjiṃsu. Manussānaṃ andubandhanādīni khaṇḍākhaṇḍaṃ chijjiṃsu. Sabbarogā vūpasamiṃsu, ambilena dhotatambamalaṃ viya vigacchiṃsu. Jaccandhā rūpāni passiṃsu. Jaccabadhirā saddaṃ suṇiṃsu. Pīṭhasappī javasampannā ahesuṃ. Jātijaḷānampi eḷamūgānaṃ sati patiṭṭhāsi. Videsapakkhandā nāvā supaṭṭanaṃ pāpuṇiṃsu. Ākāsaṭṭhakabhūmaṭṭhakaratanāni sakatejobhāsitāni ahesuṃ. Verino mettacittaṃ paṭilabhiṃsu. Avīcimhi aggi nibbāyi. Lokantaresu āloko udapādi. Nadīsu jalaṃ nappavattati. Mahāsamudde madhurasaṃ udakaṃ ahosi. Vāto na vāyi. Ākāsapabbatarukkhagatā sakuṇā bhassitvā pathavigatā ahesuṃ. Cando ativiroci. Sūriyo na uṇho, na sītalo, nimmalo utusampanno ahosi. Devatā attano attano vimānadvāre ṭhatvā apphoṭanaseḷanacelukkhepādīhi mahākīḷakaṃ kīḷiṃsu. Cātuddīpikamahāmegho vassi. Mahājanaṃ neva khudā na pipāsā pīḷesi. Dvārakavāṭāni sayameva vivariṃsu. Pupphūpagaphalūpagā rukkhā pupphaphalāni gaṇhiṃsu. Dasasahassilokadhātu ekaddhajamālā ahosi.

伟大尊者出世之日，十万世界皆震动。天神于十万世界聚合一处，会集成群。先由众天接受，随后人间相应。弦乐轻扬，皮鼓击打，由他人主奏，各自同鸣。人等破碎旧锁，疾病皆得消散，如乾净水冲洗污垢般流去。失明者复见形色，聋者闻声，反应迅捷如良马。乃至丧失生命的水陆昆虫皆得安立。海外区域船只安全稳定。六层天空中翡翠如电光闪耀。罪人得慈心。地狱火焰熄灭。世界他方光明初生。河中水流不再涌动，广大海洋甘甜清凉。风不吹乱。天空山林飞禽欢唱，归于大地。明月光华异常辉映。太阳既非炎热亦非寒冷，洁净且适合季节。诸天立于各自宫门，不施暴力，以雨、雷、电、风等自然现象嬉戏。四强之灯大云密布降雨。众生无饥无渴之苦。城门自启。花果繁茂，树木结实。十万世界如串珠般聚合一体。

Tatrāpi dasasahassilokadhātukampo sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ. Devatānaṃ ekacakkavāḷe sannipāto dhammacakkappavattanakāle ekappahāreneva sannipatitvā dhammaṃ paṭiggaṇhanassa pubbanimittaṃ. Paṭhamaṃ devatānaṃ paṭiggahaṇaṃ catunnaṃ rūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ. Pacchā manussānaṃ paṭiggahaṇaṃ catunnaṃ arūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ. Tantibaddhavīṇānaṃ sayaṃ vajjanaṃ anupubbavihārapaṭilābhassa pubbanimittaṃ. Cammabaddhabherīnaṃ vajjanaṃ mahatiyā dhammabheriyā anussāvanassa pubbanimittaṃ. Andubandhanādīnaṃ chedo asmimānasamucchedassa pubbanimittaṃ. Mahājanassa rogavigamo catusaccapaṭilābhassa pubbanimittaṃ. Jaccandhānaṃ rūpadassanaṃ dibbacakkhupaṭilābhassa pubbanimittaṃ . Badhirānaṃ saddassavanaṃ dibbasotadhātupaṭilābhassa pubbanimittaṃ. Pīṭhasappīnaṃ javasampadā caturiddhipādapaṭilābhassa pubbanimittaṃ. Jaḷānaṃ satipatiṭṭhānaṃ catusatipaṭṭhānapaṭilābhassa pubbanimittaṃ. Videsapakkhandanāvānaṃ supaṭṭanasampāpuṇanaṃ catupaṭisambhidādhigamassa pubbanimittaṃ. Ratanānaṃ sakatejobhāsitattaṃ yaṃ lokassa dhammobhāsaṃ dassessati, tassa pubbanimittaṃ.

其中，对于十万世界法界的动摇，是一切智识获得的前行相。诸天于法轮初转时，在一次放光中聚集，是接受法的前行相。首先，是诸天接受四种色三昧的获得前行相。然后，是人众接受四种无色三昧的获得前行相。弦乐器琴弦自鸣为渐次修行所得的前行相。用皮革制鼓的大鼓，在大圆满法鼓回忆中的前行相。砍断眼目等构成的我执破碎的前行相。大众远离疾患是四圣谛的获得前行相。盲者见色，是天眼获得的前行相。聋者闻声，是天耳法界获得的前行相。贫穷者有财富，四种精进根基的获得前行相。渔网的念住，是四念处法的获得前行相。异端破坏恶风，是四种正断达成的获得前行相。诸宝于光辉闪耀，显示世间法光的前行相。

Verīnaṃ mettacittapaṭilābho catubrahmavihārapaṭilābhassa pubbanimittaṃ. Avīcimhi agginibbāyanaṃ ekādasaagginibbāyanassa pubbanimittaṃ. Lokantarikāloko avijjandhakāraṃ vidhamitvā ñāṇālokadassanassa pubbanimittaṃ. Mahāsamuddassa madhuratā nibbānarasena ekarasabhāvassa pubbanimittaṃ. Vātassa avāyanaṃ dvāsaṭṭhidiṭṭhigatabhindanassa pubbanimittaṃ. Sakuṇānaṃ pathavigamanaṃ mahājanassa ovādaṃ sutvā pāṇehi saraṇagamanassa pubbanimittaṃ. Candassa ativirocanaṃ bahujanakantatāya pubbanimittaṃ. Sūriyassa uṇhasītavivajjanautusukhatā kāyikacetasikasukhappattiyā pubbanimittaṃ. Devatānaṃ vimānadvāresu ṭhatvā apphoṭanādīhi kīḷanaṃ buddhabhāvaṃ patvā udānaṃ udānassa pubbanimittaṃ. Cātuddīpikamahāmeghavassanaṃ mahato dhammameghavassanassa pubbanimittaṃ. Khudāpīḷanassa abhāvo kāyagatāsatiamatapaṭilābhassa pubbanimittaṃ. Pipāsāpīḷanassa abhāvo vimuttisukhena sukhitabhāvassa pubbanimittaṃ. Dvārakavāṭānaṃ sayameva vivaraṇaṃ aṭṭhaṅgikamaggadvāravivaraṇassa pubbanimittaṃ. Rukkhānaṃ pupphaphalaggahaṇaṃ vimuttipupphehi pupphitassa ca sāmaññaphalabhārabharitabhāvassa ca pubbanimittaṃ. Dasasahassilokadhātuyā ekaddhajamālitā ariyaddhajamālamālitāya pubbanimittanti veditabbaṃ. Ayaṃ sambahulavāro nāma.

怨敌心得慈心，是四梵行获得的前行相。地狱中火熄灭，是十一火灭的前行相。世界内外之光，破无明昏暗，是智慧光见的前行相。大海的甘甜，是涅槃甘露，同体无二的前行相。风的降烈，是对五十二区见破断的前行相。鸟类迁徙，是大众劝导，护持归依的前行相。月亮过度明耀，是众生所摄受的前行相。太阳冷热交替，身心安乐，是身心愉快的前行相。诸天于天宫门前立止，不爆破戏戏，示现佛之态，呼声回应的前行相。十四灯大雷雨，是大法雨的前行相。身体痛苦消失，是身行念精进之得的前行相。口渴痛苦消失，是离苦得乐之得的前行相。城门开闭，自在无碍，是八正道门之释义的前行相。树木花果，采得解脱之花，是解脱果实承载状态的前行相。由十万世界法界融为一体，称为圣战融汇的前行相。这是名为多方共同存在的状态。

Ettha pañhaṃ pucchanti – ‘‘yadā mahāpuriso pathaviyaṃ patiṭṭhahitvā uttarābhimukho padasā gantvā āsabhiṃ vācaṃ abhāsi, tadā kiṃ pathaviyā gato, udāhu ākāsena; dissamāno gato, udāhu adissamāno; acelako gato, udāhu alaṅkatapaṭiyatto; daharo hutvā gato , udāhu mahallako; pacchāpi kiṃ tādisova ahosi, udāhu puna bāladārako’’ti? Ayaṃ pana pañho heṭṭhālohapāsāde samuṭṭhito tipiṭakacūḷābhayattherena vissajjitova. Thero kira ettha niyatipubbekatakammaissaranimmānavādavasena taṃ taṃ bahuṃ vatvā avasāne evaṃ byākari – ‘‘mahāpuriso pathaviyā gato, mahājanassa pana ākāsena gacchanto viya ahosi. Dissamāno gato, mahājanassa pana adissamāno viya ahosi. Acelako gato, mahājanassa pana alaṅkatapaṭiyatto viya upaṭṭhāsi. Daharova gato, mahājanassa pana soḷasavassuddesiko viya ahosi. Pacchā pana bāladārakova ahosi, na tādiso’’ti. Parisā cassa – ‘‘buddhena viya hutvā bho therena pañho kathito’’ti attamanā ahosi. Lokantarikavāro vuttanayo eva.

此处众人询问：‘当大丈夫立于大地，面向北方，以坚实足迹前进时，他入于何处？譬如在空中前进；是否可谓入于空中？又见得可见；是否可谓入于可见所？又寂静不动；是否可谓入于被装饰覆盖处？又是少年；是否可谓入于青年？后来又如何？是否如同幼童？’这疑问出自下层铁塔，由三藏教理高僧释疑。长老对此往昔生前预定因果造作性质多所详述，最终解释道：‘大丈夫入于大地，大众如进入空中一般视之。见得可见，大众视为不可见。不动静止，大众视为装饰覆盖的存在。少年之身，大众视为十六岁之人。后来则非如幼童’。众人心中自认‘疑问似由佛陀长老提出’，此为世间之常见辩说。

Imā ca pana ādito paṭṭhāya kathitā sabbadhammatā sabbabodhisattānaṃ hontīti veditabbā.

此处所发起讨论，是一切法中，所有觉悟众生皆然。

Dvattiṃsamahāpurisalakkhaṇavaṇṇanā三十二大人相释

§33

33.Addasa khoti dukūlacumbaṭake nipajjāpetvā ānītaṃ addasa. Mahāpurisassāti jātigottakulapadesādivasena mahantassa purisassa. Dve gatiyoti dve niṭṭhā, dve nipphattiyo. Ayañhi gatisaddo – ‘‘pañca kho imā, sāriputta, gatiyo’’ti (ma. ni. 1.153) ettha nirayādibhedāya sattehi gantabbagatiyā vattati. ‘‘Imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā’’ti (ma. ni. 1.508) ettha ajjhāsaye. ‘‘Nibbānaṃ arahato gatī’’ti (pari. 339) ettha paṭissaraṇe. ‘‘Api ca tyāhaṃ brahme gatiñca pajānāmi, jutiñca pajānāmi evaṃmahiddhiko bako brahmā’’ti (ma. ni. 1.503) ettha nipphattiyaṃ vattati. Svāyamidhāpi nipphattiyaṃ vattatīti veditabbo. Anaññāti aññā gati nipphatti nāma natthi.

“见者”意指投身于泥潭淤泥中，沉溺其中之人。谓“大丈夫”，依其出身族姓及氏族而称伟大之人。所谓二种归宿，是指二种去处及二种成就。此处“去处”名为‘五者之去’，即《净名》中所记。这里涉及因果地狱之别，未来所应赴之去处。‘我不知此等比库中持守善戒、具足善法者入于何处去处’（《净名》1.508）此为上座。‘阿拉汉涅槃为归处’（律释339）此为分别主张。‘我亦知梵天归处，亦知光明归处，伟大梵王如实知之’（《净名》1.503）此为结论主张。自他同为结论主张，应知他人不知他去处之事，没有他别的去处与结论。

Dhammikoti dasakusaladhammasamannāgato agatigamanavirahito. Dhammarājāti idaṃ purimapadasseva vevacanaṃ. Dhammena vā laddharajjattā dhammarājā. Cāturantoti puratthimasamuddādīnaṃ catunnaṃ samuddānaṃ vasena caturantāya pathaviyā issaro. Vijitāvīti vijitasaṅgāmo. Janapado asmiṃ thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Caṇḍassa hi rañño balidaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrādīni nissāya paccante vāsaṃ kappenti. Atimudukassa rañño corehi sāhasikadhanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti, iti evarūpe rājini janapado thirabhāvaṃ na pāpuṇāti. Imasmiṃ pana kumāre rajjaṃ kārayamāne etassa janapado pāsāṇapiṭṭhiyaṃ ṭhapetvā ayopaṭṭena parikkhitto viya thiro bhavissatīti dassento – ‘‘janapadatthāvariyappatto’’ti āhaṃsu.

“法王”者，具十善法，是不生不灭、无去无来者。‘法王’字义，乃前文所用词。或谓法王即是以法为王者。“四方”谓东方大海及其四大洋周围四方为王者。“征服者”意为征服战役。“国家”意指居住于此之民众之地。国君因以豪强法杖辖制众生，将中央国土抛弃，寄居于山海交界及偏远处。又因盗贼横行，百姓受苦，弃国入居中央之地。此种形态之国家，国君未得稳固。而在此时，王子建立国度，于石墙筑防，环绕此地，使之稳定安宁，称为“国家稳定”。

Sattaratanasamannāgatoti ettha ratijananaṭṭhena ratanaṃ. Apica –

所谓七宝俱足者，此处依宝之生成而言。又言曰——

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

“堆积众多且坚固无比，难得其观之瑰宝；

Anomasattaparibhogaṃ, ratanaṃ tena vuccati’’.

诸宝中最上，极为卓越不凡，故称为宝。”

Cakkaratanassa ca nibbattakālato paṭṭhāya aññaṃ devaṭṭhānaṃ nāma na hoti, sabbe gandhapupphādīhi tasseva pūjañca abhivādanādīni ca karontīti cittīkataṭṭhena ratanaṃ. Cakkaratanassa ca ettakaṃ nāma dhanaṃ agghatīti aggho natthi, iti mahagghaṭṭhenāpi ratanaṃ. Cakkaratanañca aññehi loke vijjamānaratanehi asadisanti atulaṭṭhenāpi ratanaṃ. Yasmā ca pana yasmiṃ kappe buddhā uppajjanti, tasmiṃyeva cakkavattino uppajjanti, buddhā ca kadāci karahaci uppajjanti, tasmā dullabhadassanaṭṭhenāpi ratanaṃ. Tadetaṃ jātirūpakulaissariyādīhi anomassa uḷārasattasseva uppajjati, na aññassāti anomasattaparibhogaṭṭhenāpi ratanaṃ. Yathā cakkaratanaṃ, evaṃ sesānipīti. Imehi sattahi ratanehi parivārabhāvena ceva sabbabhogūpakaraṇabhāvena ca samannāgatoti sattaratanasamannāgato.

轮宝初生之时，观照诸天域，却无别的天界，故称依多种香花莲华等敬礼致敬之处为宝。轮宝名为财富，如大宝器皿，本无其他，谓其坚固无比，因此亦称为宝。轮宝超越世间他种流传之宝，因其无上难见，故名为宝。又谓每劫中诸佛出现时，当时即有轮王出现，且佛偶尔现身于世故为奇珍难得，故谓为宝。如此族姓世系、王族血统及诸圣迹等，皆由轮宝产生，非他所及，因而此宝名为最高宝。轮宝之义亦如是。由此七宝合围及各种众用器物俱备，方称具足为七宝。

Idāni tesaṃ sarūpato dassanatthaṃ tassimānītiādi vuttaṃ. Tattha cakkaratanantiādīsu ayaṃ saṅkhepādhippāyo – dvesahassadīpaparivārānaṃ catunnaṃ mahādīpānaṃ sirivibhavaṃ gahetvā dātuṃ samatthaṃ cakkaratanaṃ pātubhavati. Tathā purebhattameva sāgarapariyantaṃ pathaviṃ anusaṃyāyanasamatthaṃ vehāsaṅgamaṃ hatthiratanaṃ, tādisameva assaratanaṃ, caturaṅgasamannāgate andhakāre yojanappamāṇaṃ andhakāraṃ vidhamitvā ālokadassanasamatthaṃ maṇiratanaṃ, chabbidhadosavivajjitaṃ manāpacāri itthiratanaṃ, yojanappamāṇe antopathavigataṃ nidhiṃ dassanasamatthaṃ gahapatiratanaṃ, aggamahesiyā kucchimhi nibbattitvā sakalarajjamanusāsanasamatthaṃ jeṭṭhaputtasaṅkhātaṃ pariṇāyakaratanaṃ pātubhavati.

今已说此中各宝之形态，次述其大小等。谓轮宝者，简略言即持四千万由旬之光明，照耀两千大洲者为轮宝。有如古时之大象宝，能巡视海洋周围大地，或如四辐宝车配备四马之轮宝，在幽暗黑夜中照耀千万由旬，如明灯破除黑暗，称为宝玉。又有无杂六味之女性宝，周围有千万由旬金堆庄严，称为妻宝。家主宝为宝藏，有千万由旬深入地下，或有尊贵之宝出现在庭园之巅，能统御诸王众，号称最上子宝，皆谓为宝。

Parosahassanti atirekasahassaṃ. Sūrāti abhīrukā. Vīraṅgarūpāti vīrānaṃ aṅgaṃ vīraṅgaṃ, vīriyassetaṃ nāmaṃ, vīraṅgaṃ rūpametesanti vīraṅgarūpā, vīriyajātikā vīriyasabhāvā vīriyamayā akilāsuno ahesuṃ. Divasampi yujjhantā na kilamantīti vuttaṃ hoti. Sāgarapariyantanti cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyantaṃ. Adaṇḍenāti ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti. Ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ayaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasati. Asatthenāti ye ekatodhārādinā satthena paraṃ vihesanti, te satthena rajjaṃ kārenti nāma. Ayaṃ pana satthena khuddamakkhikāyapi pivanamattaṃ lohitaṃ kassaci anuppādetvā dhammeneva – ‘‘ehi kho mahārājā’’ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhivijinitvā ajjhāvasati, abhibhavitvā sāmī hutvā vasatīti attho.

“诸天千”者，意为超过千之天。曰“勇士”则指勇士身相，称勇士为勇者形象，此勇者生有所胜妙神力，勇猛无比，全无懈怠，昼夜奋战不息。所谓海周围者，即是轮藏山脉边界，环绕辽阔海洋。曰“无杖者”，指虽犯过失，或杀千众，仍以财富权杖执掌国家；曹长则用佛法制裁。彼王舍舍利多种权柄弃守，弃杖而寂静退隐不出。所谓“无本者”，指与世间恶业起争执者，彼以佛之权柄统治天下。此退隐者虽微如蜂饮血，不致滋生麻烦，依教法而行曰：“来吧，大王”，遂被降伏，顺从回归，稳坐国土，安住在那里，此即本义。

Evaṃ ekaṃ nipphattiṃ kathetvā dutiyaṃ kathetuṃ sace kho panātiādi vuttaṃ. Tattha rāgadosamohamānadiṭṭhikilesataṇhāsaṅkhātaṃ chadanaṃ āvaraṇaṃ vivaṭaṃ viddhaṃsitaṃ vivaṭakaṃ etenāti vivaṭacchado. ‘‘Vivaṭṭacchadā’’tipi pāṭho, ayameva attho.

如是说完第一句义，再欲说第二句义时，若果真有「若闻婆罗门等已说」之语。此中所说者，是由贪、嗔、痴、慢、邪见、烦恼、渴爱等烦恼所构成的障蔽，是遮蔽的遮盖，是覆盖的覆盖，是破损的破损，这就是「遮盖破损」。『遮盖破损』三种读法，此即其义。

§35

35. Evaṃ dutiyaṃ nipphattiṃ kathetvā tāsaṃ nimittabhūtāni lakkhaṇāni dassetuṃ ayañhi, deva, kumārotiādi vuttaṃ. Tattha suppatiṭṭhitapādoti yathā aññesaṃ bhūmiyaṃ pādaṃ ṭhapentānaṃ aggapādatalaṃ vā paṇhi vā passaṃ vā paṭhamaṃ phusati, vemajjhe vā pana chiddaṃ hoti, ukkhipantānaṃ aggatalādīsu ekakoṭṭhāsova paṭhamaṃ uṭṭhahati, na evamassa. Assa pana suvaṇṇapādukatalamiva ekappahāreneva sakalaṃ pādatalaṃ bhūmiṃ phusati, ekappahāreneva bhūmito uṭṭhahati. Tasmā ayaṃ suppatiṭṭhitapādo.

35. 如言完第二句义后，欲显现诸标志之缘起，如天子等所说。所谓“稳固着地之足”，谓如有人立于他处之地，足或伸或翘，脚掌如一只屋檐，而稳固着地者，能全面足底着地如一张金制鞋底，足一次着地便全脚着地，一次抬起便全脚离地，故称为稳固着地之足。

Cakkānīti dvīsu pādatalesu dve cakkāni, tesaṃ arā ca nemi ca nābhi ca pāḷiyaṃ vuttāva. Sabbākāraparipūrānīti iminā pana ayaṃ viseso veditabbo, tesaṃ kira cakkānaṃ pādatalassa majjhe nābhi dissati, nābhiparicchinnā vaṭṭalekhā dissati, nābhimukhaparikkhepapaṭṭo dissati, panāḷimukhaṃ dissati, arā dissanti, aresu vaṭṭilekhā dissanti, nemimaṇikā dissanti. Idaṃ tāva pāḷiyaṃ āgatameva. Sambahulavāro pana anāgato, so evaṃ daṭṭhabbo – satti, sirivaccho, nandi, sovattiko, vaṭaṃsako, vaḍḍhamānakaṃ, macchayugaḷaṃ, bhaddapīṭhaṃ, aṅkusako, pāsādo, toraṇaṃ, setacchattaṃ, khaggo, tālavaṇṭaṃ, morahatthako, vāḷabījanī, uṇhīsaṃ, maṇi, patto, sumanadāmaṃ, nīluppalaṃ, rattuppalaṃ, setuppalaṃ, padumaṃ, puṇḍarīkaṃ, puṇṇaghaṭo , puṇṇapāti, samuddo, cakkavāḷo, himavā, sineru, candimasūriyā, nakkhattāni, cattāro mahādīpā, dviparittadīpasahassāni, antamaso cakkavattirañño parisaṃ upādāya sabbo cakkalakkhaṇasseva parivāro.

所谓“眼”，于两足底有两眼，彼二眼分别称为「轮缘」与「盾」，此言出自巴利语。此「充满各种形状」者特殊不可不识，其意谓此轮之足底中央有臀部，臀围外有圆环痕迹，向腹部侧端有套环边缘，而另一侧对外面有凹穴，轮缘所在，侧边有圆环痕迹，盾上镶有宝石。此今所用巴利语即如此。未来复多繁复辩说，诸如七宝、狮子、象、象牙、宝座、钩状物、阁楼、门楼、桥帐、伞盖、鸟、塔、孔雀、孔雀象状、缠绕之种子、毛、珠、缨、朱蓝花、红蓝莲花、白莲、荷花、释迦蔷薇、莲桶、莲花瓣、海洋、轮回、喜马拉雅山、獐鹿、月日、众星、四大洲、千万鬼神环绕之王宫，皆为轮中众多标志。

Āyatapaṇhīti dīghapaṇhi, paripuṇṇapaṇhīti attho. Yathā hi aññesaṃ aggapādo dīgho hoti, paṇhimatthake jaṅghā patiṭṭhāti, paṇhiṃ tacchetvā ṭhapitā viya hoti, na evaṃ mahāpurisassa. Mahāpurisassa pana catūsu koṭṭhāsesu dve koṭṭhāsā aggapādo hoti, tatiye koṭṭhāse jaṅghā patiṭṭhāti, catutthakoṭṭhāse āraggena vaṭṭetvā ṭhapitā viya rattakambalageṇḍukasadisā paṇhi hoti.

所谓「缘起问」，是长问题，「完备问」谓其义。譬如他人足过长，足掌如伞盖，伞盖如被翘起，非伟人之足。伟人之足共有四面，其中两面为前足，第三面为小腿，第四面则像斑鸠绒羽拂布，覆盖如蚕蛹。

Dīghaṅgulīti yathā aññesaṃ kāci aṅguliyo dīghā honti, kāci rassā, na evaṃ mahāpurisassa. Mahāpurisassa pana makkaṭasseva dīghā hatthapādaṅguliyo mūle thūlā, anupubbena gantvā agge tanukā, niyyāsatelena madditvā vaṭṭitaharitālavaṭṭisadisā honti. Tena vuttaṃ – ‘‘dīghaṅgulī’’ti.

所谓「长指」，如他人某些指头长或粗，不乃伟人之足。伟人指如长猿，足趾基部肥大，自底部渐变细，用入盐器搅拌出蜈蚣圆环状者，即为「长指」。

Mudutalunahatthapādoti sappimaṇḍe osāretvā ṭhapitaṃ satavāravihatakappāsapaṭalaṃ viya mudu. Yathā ca idāni jātamattassa, evaṃ vuḍḍhakālepi mudutalunāyeva bhavissanti, mudutalunā hatthapādā etassāti mudutalunahatthapādo.

谓软趾掌如玉盘展开置于百瓦瓦片之上十分柔软。今虽出生时如此，老时依旧软趾掌，故名「软趾掌足」。

Jālahatthapādoti na cammena paṭibaddhaaṅgulantaro. Ediso hi phaṇahatthako purisadosena upahato pabbajjaṃ na paṭilabhati. Mahāpurisassa pana catasso hatthaṅguliyo pañcapi pādaṅguliyo ekappamāṇā honti, tāsaṃ ekappamāṇatāya yavalakkhaṇaṃ aññamaññaṃ paṭivijjhitvā tiṭṭhati. Athassa hatthapādā kusalena vaḍḍhakinā yojitajālavātapānasadisā honti. Tena vuttaṃ – ‘‘jālahatthapādo’’ti.

所谓『爪足』，并非以爪相互缠绕的脚趾之间。譬如蛇手的人的脚趾因厌恶而受伤，故不能得到出家。然大丈夫的手脚共有十四个手指，五个脚趾，相等数量；他们的手脚相等，彼此对照而坚立。因此其手脚善巧生长，能结网状，状若网丝般环绕所饮之处。故有言『爪足』者，是此义也。

Uddhaṃ patiṭṭhitagopphakattā ussaṅkhā pādā assāti ussaṅkhapādo. Aññesañhi piṭṭhipāde gopphakā honti, tena tesaṃ pādā āṇibaddhā viya baddhā honti, na yathāsukhaṃ parivaṭṭanti, gacchantānaṃ pādatalānipi na dissanti. Mahāpurisassa pana āruhitvā upari gopphakā patiṭṭhahanti, tenassa nābhito paṭṭhāya uparimakāyo nāvāya ṭhapitasuvaṇṇapaṭimā viya niccalo hoti, adhokāyova iñjati, sukhena pādā parivaṭṭanti, puratopi pacchatopi ubhayapassesupi ṭhatvā passantānaṃ pādatalāni paññāyanti, na hatthīnaṃ viya pacchatoyeva.

脚跟向上立起，包蔽诸足，名为包足。其他有包裹之足，故彼等之足如同被绑缚，不能自由转动，行走时亦不显露足底。大丈夫则登上高处，脚跟立稳，背面靠壁，背上体形如立置金佛像，身躯稳固，脚自然安止，不动如同地面，足底能够从前、后及两侧都体现出来，而非如手只能显示后侧。

Eṇijaṅghoti eṇimigasadisajaṅgho maṃsussadena paripuṇṇajaṅgho, na ekato baddhapiṇḍikamaṃso , samantato samasaṇṭhitena maṃsena parikkhittāhi suvaṭṭitāhi sāligabbhayavagabbhasadisāhi jaṅghāhi samannāgatoti attho.

所谓『胫』者，即如鹿、野猪等野兽般肉质圆满、丰满之小腿，并非单侧附着的肌肉块，而是周围均匀柔软包裹，宛如稻谷腹中的谷穗部那样，覆有均匀完整的肉块和类似稻谷壳的包覆，故称胫也。

Anonamantoti anamanto, etenassa akhujjaavāmanabhāvo dīpito. Avasesajanā hi khujjā vā honti vāmanā vā. Khujjānaṃ uparimakāyo aparipuṇṇo hoti, vāmanānaṃ heṭṭhimakāyo. Te aparipuṇṇakāyattā na sakkonti anonamantā jaṇṇukāni parimajjituṃ. Mahāpuriso pana paripuṇṇaubhayakāyattā sakkoti.

『彷徨不安』者，意指摆脱不了屈曲、呕吐的状态。临终者常有屈曲或呕吐之体状。屈曲者的上半身不丰满，呕吐者的下半身缺损。因其体不完整，不得以彷徨不安，无法关闭关节。唯有大丈夫因体两部分圆满，方能达成此事。

Kosohitavatthaguyhoti usabhavāraṇādīnaṃ viya suvaṇṇapadumakaṇṇikasadisehi kosehi ohitaṃ paṭicchannaṃ vatthaguyhaṃ assāti kosohitavatthaguyho. Vatthaguyhanti vatthena guhitabbaṃ aṅgajātaṃ vuccati.

所谓『腋藏草垤』，乃犊牛等草食动物之耳朵，如黄金莲花般华丽的窟窿处所隐匿的包被物，形如藏匿于田草下的事物一般，称为腋藏草垤。所谓藏草的『藏』，即用草所包藏之物，称为腋藏。

Suvaṇṇavaṇṇoti jātihiṅgulakena majjitvā dīpidāṭhāya ghaṃsitvā gerukaparikammaṃ katvā ṭhapitaghanasuvaṇṇarūpasadisoti attho. Etenassa ghanasiniddhasaṇhasarīrataṃ dassetvā chavivaṇṇadassanatthaṃ kañcanasannibhattacoti vuttaṃ. Purimassa vā vevacanametaṃ.

所谓『黄金色』者，指小趾用指甲刮擦发出金属光泽，在生动明亮的光色之上，描绘出黄铜色之举止，宛若附着纯净坚固质色的金黄色之态。此义显现为肌肤泛起坚硬亮光，故如影附身，表现为金色泽，故称黄金色。此为古人之说。

Rajojallanti rajo vā malaṃ vā. Na upalimpatīti na laggati padumapalāsato udakabindu viya vivaṭṭati. Hatthadhovanādīni pana utuggahaṇatthāya ceva dāyakānaṃ puññaphalatthāya ca buddhā karonti, vattasīsenāpi ca karontiyeva. Senāsanaṃ pavisantena hi bhikkhunā pāde dhovitvā pavisitabbanti vuttametaṃ.

污秽会流动，污秽或污垢不会停留；正如水面上盛开的莲花之露珠，不会粘附，反而会滑落消散。至于像用象牙或棕榈叶之类的器具，为了收集清净物并使施主获得功德果报，佛陀确实使用此类器具，连侍者也同样使用。比库进入寝处时，必须先洗净脚部，这已被明确宣布。

Uddhaggalomoti āvaṭṭapariyosāne uddhaggāni hutvā mukhasobhaṃ ullokayamānāni viya ṭhitāni lomāni assāti uddhaggalomo.

所谓立毛，即是在卷曲披肩之末端将头发梳立成束，头发竖立着，仿佛展露面容般明朗，可称为竖毛。

Brahmujugattoti brahmā viya ujugatto, ujumeva uggatadīghasarīro bhavissati. Yebhuyyena hi sattā khandhe kaṭiyaṃ jāṇūsūti tīsu ṭhānesu namanti, te kaṭiyaṃ namantā pacchato namanti, itaresu dvīsu ṭhānesu purato. Dīghasarīrā pana eke passavaṅkā honti, eke mukhaṃ unnametvā nakkhattāni gaṇayantā viya caranti, eke appamaṃsalohitā sūlasadisā honti, eke purato pabbhārā honti, pavedhamānā gacchanti. Ayaṃ pana ujumeva uggantvā dīghappamāṇo devanagare ussitasuvaṇṇatoraṇaṃ viya bhavissatīti dīpenti. Yathā cetaṃ, evaṃ yaṃ yaṃ jātamattassa sabbaso aparipuṇṇaṃ mahāpurisalakkhaṇaṃ hoti, taṃ taṃ āyatiṃ tathābhāvitaṃ sandhāya vuttanti veditabbaṃ.

所谓梵颈，乃如梵天一般端正挺直，身形呈长大高峻状。众生若能知晓：于三处之内，应行合掌敬礼者，那些处所亦因此受敬礼，此外于两处之内，应面向前方敬礼。身形修长者中，或有身体弯曲者；或有抬头观星般环顾四方者；或有全身血色鲜红如凛然矛形者；或有前方具光明之者，且能够行进。此般端正挺直、丰腴长大的身形正如神祇所居之城中，耸立如壮丽金色城门一般光辉耀眼。就像此身，凡所有以生死为限的所有不圆满之处，皆由有德大人的特征体现，诸般因缘由此而生，应当知晓并观察此义。

Sattussadoti dve hatthapiṭṭhiyo dve pādapiṭṭhiyo dve aṃsakūṭāni khandhoti imesu sattasu ṭhānesu paripuṇṇo maṃsussado assāti sattussado. Aññesaṃ pana hatthapādapiṭṭhādīsu sirājālaṃ paññāyati, aṃsakūṭakkhandhesu aṭṭhikoṭiyo. Te manussā petā viya khāyanti, na tathā mahāpuriso, mahāpuriso pana sattasu ṭhānesu paripuṇṇamaṃsussadattā nigūḷhasirājālehi hatthapiṭṭhādīhi vaṭṭetvā suṭṭhapitasuvaṇṇāḷiṅgasadisena khandhena silārūpakaṃ viya khāyati, cittakammarūpakaṃ viya ca khāyati.

所谓肉声，是指两手掌、两足掌及两肩关节这七处中，肉质丰富且饱满者即是肉声。在其他如手掌、足掌等处，有如多孔网格状，肉质疏松；而肩关节肉质则聚积成八块。人类如愤鬼一般摄取（肉食），但大人非然。大人则于七处肉声集中之处，隐匿其表皮呈多孔网状，以厚实的手掌、足掌等处肉，围绕身体，似有坚硬石块外壳，犹如遮盖肉体的智慧业力所成身躯。

Sīhassa pubbaddhaṃ viya kāyo assāti sīhapubbaddhakāyo. Sīhassa hi puratthimakāyova paripuṇṇo hoti, pacchimakāyo aparipuṇṇo. Mahāpurisassa pana sīhassa pubbaddhakāyo viya sabbo kāyo paripuṇṇo. Sopi sīhasseva tattha tattha vinatunnatādivasena dussaṇṭhitavisaṇṭhito na hoti, dīghayuttaṭṭhāne pana dīgho, rassathūlakisaputhulaanuvaṭṭitayuttaṭṭhānesu tathāvidhova hoti. Vuttañhetaṃ bhagavatā –

身体如狮子脖颈般，是狮子脖颈身。狮子身体前幅饱满完善，后幅则不完整。所谓大人，其脖颈如狮子脖颈，整个身体皆饱满完整。亦如狮子在各处，没有因高低起伏而颠覆散乱；于长而紧密结合之处，且于松软厚实皮肤及膨大起伏之处，皆如实具足。世尊已言：

‘‘Manāpiyeva kho, bhikkhave, kammavipāke paccupaṭṭhite yehi aṅgehi dīghehi sobhati, tāni aṅgāni dīghāni saṇṭhanti. Yehi aṅgehi rassehi sobhati, tāni aṅgāni rassāni saṇṭhanti. Yehi aṅgehi thūlehi sobhati, tāni aṅgāni thūlāni saṇṭhanti. Yehi aṅgehi kisehi sobhati, tāni aṅgāni kisāni saṇṭṭhanti. Yehi aṅgehi puthulehi sobhati, tāni aṅgāni puthulāni saṇṭhanti. Yehi aṅgehi vaṭṭehi sobhati, tāni aṅgāni vaṭṭāni saṇṭhantī’’ti.

「比库们，若因业果现前者，于身上长处显现光辉者，该等长处聚集合为整体。于身上粗壮处显现光辉者，该等处成为整体之粗壮部位。于身上厚实处显现光辉者，该等处成为整体之厚实部位。于身上瘦弱处显现光辉者，该等处成为整体之瘦弱部位。于身上隆起处显现光辉者，该等处成为整体之隆起部位。于身上肥厚处显现光辉者，该等处成为整体之肥厚部位。」

Iti nānācittena puññacittena cittito dasahi pāramīhi sajjito mahāpurisassa attabhāvo, loke sabbasippino vā sabbaiddhimanto vā patirūpakampi kātuṃ na sakkonti.

云何为具足具多种福德心念的福德心念所调伏的大丈夫的自性，在世间无论是通达一切技艺者，抑或是具有一切智慧者，都难以摹拟其形象。

Citantaraṃsoti antaraṃsaṃ vuccati dvinnaṃ koṭṭānaṃ antaraṃ, taṃ citaṃ paripuṇṇaṃ antaraṃsaṃ assāti citantaraṃso. Aññesañhi taṃ ṭhānaṃ ninnaṃ hoti, dve piṭṭhikoṭṭā pāṭiyekkā paññāyanti. Mahāpurisassa pana kaṭito paṭṭhāya maṃsapaṭalaṃ yāva khandhā uggamma samussitasuvaṇṇaphalakaṃ viya piṭṭhiṃ chādetvā patiṭṭhitaṃ.

所谓心间者，是指两个团块之间的间隙，此间隙乃充盈满满之诚心也，即心间。一些其他处则为空隙，称二脊团体。大丈夫浑然一体，其身体覆以如柔软金色叶片般的肉皮，层层覆盖，稳固不动。

Nigrodhaparimaṇḍaloti nigrodho viya parimaṇḍalo. Yathā paññāsahatthatāya vā satahatthatāya vā samakkhandhasākho nigrodho dīghatopi vitthāratopi ekappamāṇova hoti, evaṃ kāyatopi byāmatopi ekappamāṇo. Yathā aññesaṃ kāyo dīgho vā hoti byāmo vā, na evaṃ visamappamāṇoti attho. Teneva yāvatakvassa kāyotiādi vuttaṃ. Tattha yāvatako assāti yāvatakvassa.

所谓榕树冠体，仅指如榕树般范围之界限。譬如五十层或一百层的树枝丛，榕树长而宽阔均匀一体，身体亦是如此。若身体某部分长短不一则不属此意。此如所说身体之所有范围，称为界限。

Samavaṭṭakkhandhoti samavaṭṭitakkhandho. Yathā eke koñcā viya ca bakā viya ca varāhā viya ca dīghagalā vaṅkagalā puthulagalā ca honti , kathanakāle sirājālaṃ paññāyati, mando saro nikkhamati, na evaṃ mahāpurisassa. Mahāpurisassa pana suvaṭṭitasuvaṇṇāḷiṅgasadiso khandho hoti, kathanakāle sirājālaṃ na paññāyati, meghassa viya gajjito saro mahā hoti.

所谓平展团块，是指平整而展布的团块。如鹮、鹳和野猪等长直弯曲宽阔多形态集合之体，各部分纤细分明。大丈夫的身体如光辉金链分布整齐无差异，既不如树枝散乱，也无纤细短缺。

Rasaggasaggīti ettha rasaṃ gasanti harantīti rasaggasā. Rasaharaṇīnametaṃ adhivacanaṃ, tā aggā assāti rasaggasaggī. Mahāpurisassa kira sattarasaharaṇīsahassāni uddhaggāni hutvā gīvāyameva paṭimukkāni. Tilaphalamattopi āhāro jivhagge ṭhapito sabbakāyaṃ anupharati. Teneva mahāpadhānaṃ padahantassa ekataṇḍulādīhipi kaḷāyayūsapasatamattenāpi kāyassa yāpanaṃ ahosi. Aññesaṃ pana tathā abhāvā na sakalaṃ kāyaṃ ojā pharati. Tena te bahvābādhā honti.

所谓味取味，是指味觉之感受与驱动此味的作用。此处专指驱动味觉之力。大丈夫生有七万以上的味觉驱动此感官，尽管饮食中只含少量苦果，他全身仍无时无刻不充满生命活力。由此即使饮食一粒谷豆或小块肉即能长养身体。不然，若无此驱动力，身体将不完全而多病痛。

Sīhasseva hanu assāti sīhahanu. Tattha sīhassa heṭṭhimahanumeva paripuṇṇaṃ hoti, na uparimaṃ. Mahāpurisassa pana sīhassa heṭṭhimaṃ viya dvepi paripuṇṇāni dvādasiyā pakkhassa candasadisāni honti. Atha nemittakā hanukapariyantaṃ olokentāva imesu hanukesu heṭṭhime vīsati uparime vīsatīti cattālīsadantā samā aviraḷā patiṭṭhahissantīti sallakkhetvā ayañhi deva, kumāro cattālīsadanto hotītiādimāhaṃsu. Tatrāyamattho, aññesañhi paripuṇṇadantānampi dvattiṃsa dantā honti. Imassa pana cattālīsaṃ bhavissanti. Aññesañca keci dantā uccā, keci nīcāti visamā honti, imassa pana ayapaṭṭakena chinnasaṅkhapaṭalaṃ viya samā bhavissanti. Aññesaṃ kumbhilānaṃ viya dantā viraḷā honti, macchamaṃsāni khādantānaṃ dantantaraṃ pūrenti. Imassa pana kanakaphalakāyaṃ samussitavajirapanti viya aviraḷā tūlikāya dassitaparicchedā viya dantā bhavissanti. Aññesañca pūtidantā uṭṭhahanti. Tena kāci dāṭhā kāḷāpi vivaṇṇāpi honti. Ayaṃ pana suṭṭhu sukkadāṭho osadhitārakampi atikkamma virocamānāya pabhāya samannāgatadāṭho bhavissati.

如狮之颚，谓狮颚。狮之下颚完整丰满非上部。大丈夫之身下颚似狮颚，左右各具十二根似月牙的完整牙齿。观察时有神灵称此神牙有四十二根。此乃意指某些人上下各二十二颗牙为四十四颗之流言。实际上其上下共四十二颗牙。有些牙高有些低，整体均匀如被细致裁剪连缀皮革。部分牙宽大如缸，有些细密如鱼鳞，咀嚼肉食间雕琢牙缝。其牙似金叶上镶嵌的坚硬宝石锥纹，光亮不可磨灭。有些牙稍微发黑泛黄，但整体坚固锋利，乃能超越良药和护法，发出光彩鲜明的牙齿。

Pahūtajivhoti puthulajivho. Aññesaṃ jivhā thūlāpi honti kisāpi rassāpi thaddhāpi visamāpi, mahāpurisassa pana jivhā mudu dīghā puthulā vaṇṇasampannā hoti. So hi etaṃ lakkhaṇaṃ pariyesituṃ āgatānaṃ kaṅkhāvinodanatthaṃ mudukattā taṃ jivhaṃ kathinasūciṃ viya vaṭṭetvā ubho nāsikasotāni parāmasati, dīghattā ubho kaṇṇasotāni parāmasati , puthulattā kesantapariyosānaṃ kevalampi nalāṭaṃ paṭicchādeti. Evamassa mududīghaputhulabhāvaṃ pakāsento tesaṃ kaṅkhaṃ vinodeti. Evaṃ tilakkhaṇasampannaṃ jivhaṃ sandhāya ‘‘pahūtajivho’’ti vuttaṃ.

所谓“宽厚舌”，意指舌头宽大厚实。其他众生的舌头也有厚重、坚硬、粗糙或不匀称的差别，但大丈夫的舌头柔软长大，宽厚且色泽圆润。为解除疑惑，观察宽软舌头如同粗硬的针状，舌头以两翼环绕两鼻孔，长度则覆盖双耳，厚宽则完全遮盖发际线。如此展现柔软长大宽厚的特征，便能破除疑惑。故以具有此显著特征的舌头，称之为“宽厚舌”。

Brahmassaroti aññe chinnassarāpi bhinnassarāpi kākassarāpi honti, ayaṃ pana mahābrahmuno sarasadisena sarena samannāgato bhavissati, mahābrahmuno hi pittasemhehi apalibuddhattā saro visado hoti. Mahāpurisenāpi katakammaṃ tassa vatthuṃ sodheti. Vatthuno suddhattā nābhito paṭṭhāya samuṭṭhahanto saro visado aṭṭhaṅgasamannāgatova samuṭṭhāti. Karavīko viya bhaṇatīti karavīkabhāṇī, mattakaravīkarutamañjughosoti attho.

所谓“梵音”，指有的舌头截断或分裂，则分为切断周全，或者开裂状。此者乃大梵所持之舌，具备完整纯净之音质，好比大梵由纯净之种维持清明之梵音。大丈夫通过勤修善业使舌质精纯，精纯即是根基牢固、无杂染，舌头如同具足八支之清净庄严状态而熠熠生辉。曰“像咔呸鸟鸣”之声，意味着清爽悦耳，名称即为“咔呸鸟之音”，意涵袪除浊质光明秀爽。

Abhinīlanettoti na sakalanīlanetto, nīlayuttaṭṭhāne panassa umāpupphasadisena ativisuddhena nīlavaṇṇena samannāgatāni nettāni honti, pītayuttaṭṭhāne kaṇikārapupphasadisena pītavaṇṇena, lohitayuttaṭṭhāne bandhujīvakapupphasadisena lohitavaṇṇena, setayuttaṭṭhāne osadhitārakasadisena setavaṇṇena, kāḷayuttaṭṭhāne addāriṭṭhakasadisena kāḷavaṇṇena samannāgatāni. Suvaṇṇavimāne ugghāṭitamaṇisīhapañjarasadisāni khāyanti.

所谓“蓝目”，并非全然蓝色眼目，唯在蓝色附着之处如佛顶花状，异常净洁清澈，为蓝色；黄眼目处似花轮，有黄色；红色眼目处像绣球花一般，呈红色；白色眼目处似草药花状，有白色；黑色处如鸱鸮之瞳色，具黑色，皆清晰显现。黄金宫殿开启时，显示出如宝狮笼之光辉，令人目眩神迷。

Gopakhumoti ettha pakhumanti sakalacakkhubhaṇḍaṃ adhippetaṃ, taṃ kāḷavacchakassa bahaladhātukaṃ hoti, rattavacchakassa vippasannaṃ, taṃmuhuttajātataruṇarattavacchakasadisacakkhubhaṇḍoti attho. Aññesañhi cakkhubhaṇḍā aparipuṇṇā honti, hatthimūsikādīnaṃ akkhisadisehi viniggatehipi gambhīrehipi akkhīhi samannāgatā honti. Mahāpurisassa pana dhovitvā majjitvā ṭhapitamaṇiguḷikā viya mudusiniddhanīlasukhumapakhumācitāni akkhīni.

所谓“瞳孔”，这里指眼珠整个睛窍。为黑瞳色者乃黑曜石质地，赤瞳色者光泽澄明，意谓月夜红光映于眼中。别部族者瞳孔不圆，有象鼠类的眼珠形状；大丈夫之眼睛则清洗涤磨净，镶嵌宝石涂成娇嫩光滑的薄层，显现柔顺清晰的瞳孔。

Uṇṇāti uṇṇalomaṃ. Bhamukantareti dvinnaṃ bhamukānaṃ vemajjhe nāsikamatthakeyeva jātā, uggantvā pana nalāṭavemajjhe jātā. Odātāti parisuddhā, osadhitārakasamānavaṇṇā. Mudūti sappimaṇḍe osāretvā ṭhapitasatavāravihatakappāsapaṭalasadisā. Tūlasannibhāti simbalitūlalatātūlasamānā, ayamassa odātatāya upamā. Sā panesā koṭiyaṃ gahetvā ākaḍḍhiyamānā upaḍḍhabāhuppamāṇā hoti, vissaṭṭhā dakkhiṇāvaṭṭavasena āvaṭṭitvā uddhaggā hutvā santiṭṭhati. Suvaṇṇaphalakamajjhe ṭhapitarajatapubbuḷakaṃ viya, suvaṇṇaghaṭato nikkhamamānā khīradhārā viya, aruṇappabhārañjite gaganappadese osadhitārakā viya ca atimanoharāya siriyā virocati.

所谓“毛”，指毛发。双眉之间生有一根正中毛，正起于眉间而延伸至额头。洁净如草药花色，柔润似含水之叶。形状如雕饰的莲芦，质地如细绢纨。此毛似攥起拳头之形，肌肉围绕。其根弯曲、旋转，宛若金冠镶嵌，同时显现优美光彩，如金印托中粼粼水泡，犹如金壶溢出的乳白细流，在朱红天光映衬下显极为美妙和荣光照耀。

Uṇhīsasīsoti idaṃ paripuṇṇanalāṭatañca paripuṇṇasīsataṃ cāti dve atthavase paṭicca vuttaṃ. Mahāpurisassa hi dakkhiṇakaṇṇacūḷikato paṭṭhāya maṃsapaṭalaṃ uṭṭhahitvā sakalanalāṭaṃ chādayamānaṃ pūrayamānaṃ gantvā vāmakaṇṇacūḷikāyaṃ patiṭṭhitaṃ, taṃ rañño bandhauṇhīsapaṭṭo viya virocati. Mahāpurisassa kira imaṃ lakkhaṇaṃ disvā rājūnaṃ uṇhīsapaṭṭaṃ akaṃsu. Ayaṃ tāva eko attho. Aññe pana janā aparipuṇṇasīsā honti, keci kapisīsā, keci phalasīsā, keci aṭṭhisīsā, keci hatthisīsā, keci tumbasīsā, keci pabbhārasīsā. Mahāpurisassa pana āraggena vaṭṭetvā ṭhapitaṃ viya suparipuṇṇaṃ udakapubbuḷasadisaṃ sīsaṃ hoti. Tattha purimanaye uṇhīsaveṭhitasīso viyāti uṇhīsasīso. Dutiyanaye uṇhīsaṃ viya sabbattha parimaṇḍalasīsoti uṇhīsasīso.

所谓“额毛”，意指额头中间的毛发与全额的毛发，二者意义不同。大丈夫以右耳后枕部取肉皮，覆盖全额毛发，自右耳后重新扎紧落定，呈现如颈项颅带般光辉，被称为“额毛胁”。这是一义理。其他人则额毛不整，有些如卷毛，有些呈果实状，有些似骨状，有些如象毛，有些似稻草毛，有些像羽毛。大丈夫之额头毛如同铺陈经过净化的水泡，乃至层叠完满，光泽清晰明朗。其中初层如热水卷气之泡沫，次层周围整个额毛如圆环状，称之为“额毛”。

Vipassīsamaññāvaṇṇanā毗婆尸名称释

§37

37.Sabbakāmehīti idaṃ lakkhaṇāni pariggaṇhāpetvā pacchā kataṃ viya vuttaṃ, na panevaṃ daṭṭhabbaṃ. Paṭhamañhi te nemittake santappetvā pacchā lakkhaṇapariggaṇhanaṃ katanti veditabbaṃ. Tassa vitthāro gabbhokkantiyaṃ vuttoyeva. Pāyentīti thaññaṃ pāyenti. Tassa kira niddosena madhurena khīrena samannāgatā saṭṭhi dhātiyo upaṭṭhāpesi, tathā sesāpi tesu tesu kammesu kusalā saṭṭhisaṭṭhiyeva. Tāsaṃ pesanakārake saṭṭhi purise, tassa tassa katākatabhāvaṃ sallakkhaṇe saṭṭhi amacce upaṭṭhāpesi. Evaṃ cattāri saṭṭhiyo itthīnaṃ, dve saṭṭhiyo purisānanti cha saṭṭhiyo upaṭṭhakānaṃyeva ahesuṃ. Setacchattanti dibbasetacchattaṃ. Kuladattiyaṃ pana sirigabbheyeva tiṭṭhati. Mā naṃ sītaṃ vātiādīsu mā abhibhavīti attho veditabbo. Svāssudanti so assudaṃ. Aṅkeneva aṅkanti aññassa bāhunāva aññassa bāhuṃ. Aññassa ca aṃsakūṭeneva aññassa aṃsakūṭaṃ. Parihariyatīti nīyati, sampāpiyatīti attho.

37.所谓诸欲满足者，先要根据此等标志逐一分别考察，之后再判断前后所说，然而不可一概而论。首先应以所见之缘象悦纳，继而对标志逐一分别鉴别，此为应知之理。据此详细解释称为腹部隆起。『腹部隆起』者，即此处隆起。『发育』者，谓为起发。其因怒恼消弭、甘露乳汁所滋养，达六十种基本元素；乃至诸善业成果亦达五千六百种。如是六十男性，用以服侍，诸事各各善巧，分明各有其特征，六十名年轻男子以此形态辅助。女性则有四十六人，男性则二十余名，合计为六十余名护持者。所谓天伞，即天上宝伞，盖于团体之上。『族第』则如同头盆而立。谓不可任由寒风等境所支配，此义当知。所谓『清净气息』者，即纯净之气息。臂与臂相连，肩与肩相对，如此相互联结。『回避』意为被牵引去，『触犯』则指缘起此义。

§38

38.Mañjussaroti akharassaro. Vaggussaroti chekanipuṇassaro. Madhurassaroti sātassaro. Pemaniyassaroti pemajanakassaro. Tatridaṃ karavīkānaṃ madhurassaratāya – karavīkasakuṇe kira madhurarasaṃ ambapakkaṃ mukhatuṇḍakena paharitvā paggharitarasaṃ pivitvā pakkhena tālaṃ datvā vikūjamāne catuppadā mattā viya laḷituṃ ārabhanti. Gocarapasutāpi catuppadā mukhagatāni tiṇāni chaḍḍetvā taṃ saddaṃ suṇanti. Vāḷamigā khuddakamige anubandhamānā ukkhittaṃ pādaṃ anikkhipitvāva tiṭṭhanti. Anubaddhamigā ca maraṇabhayaṃ jahitvā tiṭṭhanti. Ākāse pakkhandā pakkhinopi pakkhe pasāretvā taṃ saddaṃ suṇamānāva tiṭṭhanti. Udake macchāpi kaṇṇapaṭalaṃ papphoṭetvā taṃ saddaṃ suṇamānāva tiṭṭhanti. Evaṃ madhurassarā karavīkā.

38.所谓『曼珠莎罗』即芳香之音。『瓦古莎罗』即擅长见解之音。『曼都拉莎罗』即圆润柔和之音。『培曼尼亚莎罗』即生爱乐之音。此三乃鹧鸪鸟之圆润柔和之音——鹧鸪鸟似因口部浓汁打击熟透波棠果以取汁入口，饮此甘汁后，用翅拍打树干，鸣声如四足轻快之舞蹈。出声之时，即使地上用绳拴缚之者，闻此声音皆惊醒。野鹿及小鹿亦随声抬脚站立，紧紧依偎。栖息天空之鸟，伸展翅膀，静立聆听此声。水中鱼儿振鳍出水，亦凝神听闻。如是此类为鹧鸪甘润声音之特征。

Asandhimittāpi dhammāsokassa devī – ‘‘atthi nu kho, bhante, buddhassarena sadiso kassaci saro’’ti saṅghaṃ pucchi. Atthi karavīkasakuṇassāti. Kuhiṃ, bhante, te sakuṇāti? Himavanteti. Sā rājānaṃ āha – ‘‘deva, ahaṃ karavīkasakuṇaṃ passitukāmāmhī’’ti. Rājā – ‘‘imasmiṃ pañjare nisīditvā karavīko āgacchatū’’ti suvaṇṇapañjaraṃ vissajjesi. Pañjaro gantvā ekassa karavīkassa purato aṭṭhāsi. So – ‘‘rājāṇāya āgato pañjaro, na sakkā na gantu’’nti tattha nisīdi. Pañjaro āgantvā rañño purato aṭṭhāsi. Na karavīkasaddaṃ kārāpetuṃ sakkonti. Atha rājā – ‘‘kathaṃ, bhaṇe, ime saddaṃ na karontī’’ti āha. Ñātake adisvā devāti. Atha naṃ rājā ādāsehi parikkhipāpesi. So attano chāyaṃ disvā – ‘‘ñātakā me āgatā’’ti maññamāno pakkhena tālaṃ datvā madhurassarena maṇivaṃsaṃ dhamamāno viya viravi. Sakalanagare manussā mattā viya laḷiṃsu. Asandhimittā cintesi – ‘‘imassa tāva tiracchānagatassa evaṃ madhuro saddo, kīdiso nu kho sabbaññutaññāṇasiripattassa bhagavato saddo ahosī’’ti pītiṃ uppādetvā taṃ pītiṃ avijahitvā sattahi jaṅghasatehi saddhiṃ sotāpattiphale patiṭṭhāsi. Evaṃ madhuro kira karavīkasaddoti. Tato pana satabhāgena sahassabhāgena ca madhurataro vipassissa kumārassa saddo ahosīti veditabbo.

39.佛陀法自他不殊，法喜喜悦亦一致。某时称为法喜，乃是众生之上的声音，如肉眼之见。凭此缘故，便能使粟谷分散，令一只方枷雀也能从穗中选取谷米，使人得以丰足。

§39

39.Kammavipākajanti na bhāvanāmayaṃ, kammavipākavasena pana devatānaṃ cakkhusadisameva maṃsacakkhu ahosi , yena nimittaṃ katvā tilavāhe pakkhittaṃ ekatilampi ayaṃ soti uddharitvā dātuṃ sakkoti.

40.此处『正观』一词之义为，在黑暗幽闭之中观照无碍，视野清晰破障；亦有洞察之意。二者皆依序次分明而观照；以辨别分别观察之义。

§40

40.Vipassīti ettha ayaṃ vacanattho, antarantarā nimīlajanitandhakāravirahena visuddhaṃ passati, vivaṭehi ca akkhīhi passatīti vipassī; dutiyavāre viceyya viceyya passatīti vipassī; vicinitvā vicinitvā passatīti attho.

41.『了了知』即对本义明了照见，理解，能引导、能展现之意。昔一日，有人坐于审问之地，呈献匠人所造之华丽奇物，放手于手中。众婢女见之，嬉笑责骂，好似互相讥讽。菩萨不乱其心，静默不语。国王闻讯，问曰：『此为何物？』女等争辩，国王逐一测问，不以偏见定断，以慧眼观察。思曰：『这个声音如此圆润悦耳，若是如来正觉之声，必当如何彰显智慧与光明。』内生欢喜之心，七十三下腿共持此喜乐，共同坚定于初果植根。即以此圆润悦耳之声为鹧鸪鸟声而立。且当知，后有慧眼而见者，所生之声更为圆润动听。

Atthe panāyatīti atthe jānāti passati, nayati vā pavattetīti attho. Ekadivasaṃ kira vinicchayaṭṭhāne nisīditvā atthe anusāsantassa rañño alaṅkatapaṭiyattaṃ mahāpurisaṃ ānetvā hatthe ṭhapayiṃsu. Tassa taṃ aṅkekatvā upalāḷayamānasseva amaccā sāmikaṃ assāmikaṃ akaṃsu. Bodhisatto anattamanasaddaṃ nicchāresi. Rājā – ‘‘kimetaṃ, upadhārethā’’ti āha. Upadhāriyamānā aññaṃ adisvā – ‘‘aḍḍassa dubbinicchitattā evaṃ kataṃ bhavissatī’’ti puna sāmikaṃyeva sāmikaṃ katvā ‘‘ñatvā nu kho kumāro evaṃ karotī’’ti vīmaṃsantā puna sāmikaṃ assāmikaṃ akaṃsu. Punapi bodhisatto tatheva saddaṃ nicchāresi. Atha rājā – ‘‘jānāti mahāpuriso’’ti tato paṭṭhāya appamatto ahosi. Idaṃ sandhāya vuttaṃ – ‘‘viceyya viceyya kumāro atthe panāyatī’’ti.

42.所谓业报果报，非在于修习者本身，而如天神之肉眼，因作缘故可视我肉体，能以相缘护持，令此果报得以呈现。

§42

42.Vassikantiādīsu yattha sukhaṃ hoti vassakāle vasituṃ, ayaṃ vassiko. Itaresupi eseva nayo. Ayaṃ panettha vacanattho vassāvāso vassaṃ, vassaṃ arahatīti vassiko. Itaresupi eseva nayo.

关于能安适地在雨季时节停留的地方，即所谓雨止处，这就是雨止处的定义。在其他处，也依此标准。这里所说的「vassiko」即雨止者，指雨季保持停留，停留者即雨止处。在其他地方也是同样道理。

Tattha vassiko pāsādo nātiucco hoti, nātinīco, dvāravātapānānipissa nātibahūni nātitanūni, bhūmattharaṇapaccattharaṇakhajjabhojjānipettha missakāneva vaṭṭanti. Hemantike thambhāpi bhittiyopi nīcā honti, dvāravātapānāni tanukāni sukhumacchiddāni, uṇhappavesanatthāya bhittiniyūhāni nīhariyanti. Bhūmattharaṇapaccattharaṇanivāsanapārupanāni panettha uṇhaviriyāni kambalādīni vaṭṭanti. Khajjabhojjaṃ siniddhaṃ kaṭukasannissitaṃ nirudakasannissitañca. Gimhike thambhāpi bhittiyopi uccā honti, dvāravātapānāni panettha bahūni vipulajātāni honti, bhūmattharaṇādīni dukūlamayāni vaṭṭanti. Khajjabhojjāni madhurasasannissitabharitāni. Vātapānasamīpesu cettha nava cāṭiyo ṭhapetvā udakassa pūretvā nīluppalādīhi sañchādenti. Tesu tesu padesesu udakayantāni karonti, yehi deve vassante viya udakadhārā nikkhamanti.

此处雨止处的建筑不宜过高也不可过低，门窗通风处既不可太宽也不可太窄，建筑构造中的地基、梁架、屋顶、食坛等应如织布机上的纬线一样严密结实。冬季时柱子和墙壁也会比较低，门窗细致轻薄，为了夏季乘凉，墙壁做成簇拥排布。地基和梁架的部分则在夏季铺盖毯子等物。食坛布置紧密且带苦味、涩味、淡味。夏季时柱子和墙壁增高，门窗多且宽大，屋顶布置有如迪库拉山脉般层叠，非常开阔。食坛布置带甜味和适度重量。门窗通风处设有新搭的凉棚，接引流水并用蓝莲等植物遮蔽，凉棚的不同角落引水成流，如天众雨时流水涌现。

Nippurisehīti purisavirahitehi. Na kevalañcettha tūriyāneva nippurisāni, sabbaṭṭhānānipi nippurisāneva, dovārikāpi itthiyova, nahāpanādiparikammakarāpi itthiyova. Rājā kira – ‘‘tathārūpaṃ issariyasukhasampattiṃ anubhavamānassa purisaṃ disvā purisāsaṅkā uppajjati, sā me puttassa mā ahosī’’ti sabbakiccesu itthiyova ṭhapesīti.

「Nippurisehi」意即无人的，即无人居住的。此词不只指此处无人，也广指一切地方无人居住。妇女们像门房女工、洗浴服侍等工作者亦属此类。譬如国王说：“看到有人享受如此帝王的富贵，心生妒恨，希望那人不是我的儿子”，此类心念在所有事情中皆如此设想。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵品释毕。

Jiṇṇapurisavaṇṇanā老人释

§43

43. Dutiyabhāṇavāre gopānasivaṅkanti gopānasī viya vaṅkaṃ. Bhogganti khandhe, kaṭiyaṃ, jāṇūsūti tīsu ṭhānesu bhoggavaṅkaṃ. Daṇḍaparāyananti daṇḍagatikaṃ daṇḍapaṭisaraṇaṃ. Āturanti jarāturaṃ. Gatayobbananti atikkantayobbanaṃ pacchimavaye ṭhitaṃ. Disvāti aḍḍhayojanappamāṇena balakāyena parivuto susaṃvihitārakkhopi gacchanto yadā ratho purato hoti, pacchā balakāyo, tādise okāse suddhāvāsakhīṇāsavabrahmehi attano ānubhāvena rathassa puratova dassitaṃ, taṃ purisaṃ passitvā. Suddhāvāsā kira – ‘‘mahāpuriso paṅke gajo viya pañcasu kāmaguṇesu laggo, satimassa uppādessāmā’’ti taṃ dassesuṃ. Evaṃ dassitañca taṃ bodhisatto ceva passati sārathi ca. Brahmāno hi bodhisattassa appamādatthaṃ sārathissa ca kathāsallāpatthaṃ taṃ dassesuṃ. Kiṃ panesoti ‘‘eso jiṇṇoti kiṃ vuttaṃ hoti, nāhaṃ, bho ito pubbe evarūpaṃ addasa’’nti pucchi.

第三十七节讲述义理，在第二次发言中说到如牧牛女般有弯曲的背脊，如农夫般肩膀、膝盖弯曲三处，一如驯导鞭法和依杖出行般。老病句表示疾病和老年。年龄渐长也是如此，住在西方的行者犹如车前被善护卫围绕。当车立于前方时，后面的人们与纯净居住的胜者们，通过感知表现出车前之人身形。纯净居住者说：“伟大之人如泥土中的大象，五种欲望特质加身，必生正念。”如是见证，这菩萨及车手亦观之。梵天向这菩萨及车手说教，提醒勿忘勿懈。车手问：“此人已经老了吗？以前曾见过类似的人吗？”

Tenahīti yadi mayhampi evarūpehi kesehi evarūpena ca kāyena bhavitabbaṃ, tena hi samma sārathi. Alaṃ dānajja uyyānabhūmiyāti – ‘‘ajja uyyānabhūmiṃ passissāmā’’ti gacchāma, alaṃ tāya uyyānabhūmiyāti saṃviggahadayo saṃvegānurūpamāha. Antepuraṃ gatoti itthijanaṃ vissajjetvā sirigabbhe ekakova nisinno. Yatra hi nāmāti yāya jātiyā sati jarā paññāyati, sā jāti dhiratthu dhikkatā atthu, jigucchāmetaṃ jātinti, jātiyā mūlaṃ khaṇanto nisīdi, paṭhamena sallena hadaye viddho viya.

此问即“若我也应以此种头发与此身体存在，是否才是合适的车手？”出现如此问答。园地叫作阿兰园，意为“今天将往观赏园地”，车手有些忧虑，犹如焦虑相伴而来的激动。女主人散去，也无人理会，只见一个人静坐于宫殿，坐于宝座上。名号即生命，因生生老老体现智慧。生命为难事，带有厌恶，称为出生厌恶，掘开生命根本，坐看如同被剑刺痛之心脏。

§45

45.Sārathiṃ āmantāpetvāti rājā kira nemittakehi kathitakālato paṭṭhāya ohitasoto vicarati, so ‘‘kumāro uyyānaṃ gacchanto antarāmagge nivatto’’ti sutvā sārathiṃ āmantāpesi. Mā heva khotiādīsu rajjaṃ kāretu, mā pabbajatu, brāhmaṇānaṃ vacanaṃ mā saccaṃ hotūti evaṃ cintesīti attho.

第四十五节关于召唤车手，国王因应征兆确认时刻，派人寻找车手，获知“太子前往园地，在中间道路歇息”，遂召唤车手。心念是“不要制造纷争、不要出家、不要相信婆罗门之言”，这就是当时的考虑和含义。

Byādhipurisavaṇṇanā病人之描述

§47

47.Addasa khoti pubbe vuttanayeneva suddhāvāsehi dassitaṃ addasa. Ābādhikanti iriyāpathabhañjanakena visabhāgabādhena ābādhikaṃ. Dukkhitanti rogadukkhena dukkhitaṃ. Bāḷhagilānanti adhimattagilānaṃ. Palipannanti nimuggaṃ. Jarā paññāyissati byādhi paññāyissatīti idhāpi yāya jātiyā sati idaṃ dvayaṃ paññāyati, dhikkatā sā jāti, ajātaṃ khemanti jātiyā mūlaṃ khaṇanto nisīdi, dutiyena sallena viddho viya.

47.「见」者，谓在先前之言中如净处所见。所谓病痛者，是指行路时使身体受损之非净分苦。所谓苦者，因病苦而苦。所谓厉疾者，是指较严重之病。所谓腐坏者，谓沉没。老死者，因智慧而知，病痛亦以智慧而知。在此亦由生存故，有此二者之知。生则为痛，死者如破生之根而坐，与第二者之箭相似。

Kālaṅkatapurisavaṇṇanā死人之描述

§50

50.Vilātanti sivikaṃ. Petanti ito paṭigataṃ. Kālaṅkatanti katakālaṃ, yattakaṃ tena kālaṃ jīvitabbaṃ, taṃ sabbaṃ katvā niṭṭhapetvā matanti attho. Imampissa purimanayeneva brahmāno dassesuṃ. Yatra hi nāmāti idhāpi yāya jātiyā sati idaṃ tayaṃ paññāyati, dhikkatā sā jāti, ajātaṃ khemanti jātiyā mūlaṃ khaṇanto nisīdi, tatiyena sallena viddho viya.

50.「丑恶」者，谓丑陋。饥饿者，谓远离此处之痛苦。污秽者，谓非适当之时。此皆已成，即终止而灭，名之为果。此义如同前文所示梵之示现。盖因此处因生故，有此三者之知。生者为苦，死者如拔除生之根而坐，犹如第三箭矢之刺入。

Pabbajitavaṇṇanā出家者之描述

§52

52.Bhaṇḍunti muṇḍaṃ. Imampissa purimanayeneva brahmāno dassesuṃ. Sādhu dhammacariyātiādīsu ayaṃ deva dhammacaraṇabhāvo sādhūti cintetvā pabbajitoti evaṃ ekamekassa padassa yojanā veditabbā. Sabbāni cetāni dasakusalakammapathavevacanāneva. Avasāne pana avihiṃsāti karuṇāya pubbabhāgo. Anukampāti mettāya pubbabhāgo. Tenahīti uyyojanatthe nipāto. Pabbajitaṃ hissa disvā cittaṃ pabbajjāya ninnaṃ jātaṃ. Atha tena saddhiṃ kathetukāmo hutvā sārathiṃ uyyojento tena hītiādimāha.

52.「剃除」者，谓剃发。此义如前文所示梵之示现。善法修行之状应思维，乃出家之意，因此一法门之结合应当分明。所有心念皆为十善业之基作之言。末端者，不杀生者，以慈悲为先部分。慈摄者，以慈爱为先部分。故「以他」是连结词。见其出家，心生出家念，即生欲出离。随后欲传达此意，遂招呼马车并牵引，称曰「以他」等语。

Bodhisattapabbajjāvaṇṇanā菩萨出家之描述

§54

54.Athakho, bhikkhaveti – ‘‘pabbajitassa sādhu dhammacariyā’’tiādīni ca aññañca bahuṃ mahājanakāyena rakkhiyamānassa puttadārasambādhe ghare vasato ādīnavapaṭisaṃyuttañceva migabhūtena cetasā yathāsukhaṃ vane vasato pabbajitassa vivekānisaṃsapaṭisaṃyuttañca dhammiṃ kathaṃ sutvā pabbajitukāmo hutvā – atha kho, bhikkhave, vipassī kumāro sārathiṃ āmantesi.

54.于是，比库们啊，有言『出家者善修行』等，及其他众多，经由大众保护、子孙和睦之乡舍中，承受敌难；又如野兽之心，随心自在地住在林中，出家者隐居而离诸扰乱，得自由呼吸与简静，通晓法之缘故，而听法后，发出欲出家心。此时，慧根少年招呼驾车之人。

Imāni cattāri disvā pabbajitaṃ nāma sabbabodhisattānaṃ vaṃsova tantiyeva paveṇīyeva. Aññepi ca bodhisattā yathā ayaṃ vipassī kumāro, evaṃ cirassaṃ cirassaṃ passanti. Amhākaṃ pana bodhisatto cattāripi ekadivasaṃyeva disvā mahābhinikkhamanaṃ nikkhamitvā anomānadītīre pabbajito. Teneva rājagahaṃ patvā tattha raññā bimbisārena – ‘‘kimatthaṃ, paṇḍita, pabbajitosīti’’ puṭṭho āha –

见此四者，出家者名同一切觉道者之族谱，像一池涌泉之意。又有其他如慧根少年般的觉道者，长久观照。然我等觉道者，亦在同一日，自大出发后，于阿诺马河岸出家。及其至王舍城，遭遇比姆比萨拉王，问曰：「贤者啊，为何而出家？」

‘‘Jiṇṇañca disvā dukhitañca byādhitaṃ,

“见年老且苦病缠身者，

Matañca disvā gatamāyusaṅkhayaṃ;

见到母亲，知晓她已行将就木；

Kāsāyavatthaṃ pabbajitañca disvā,

又见到着袈裟的出家人；

Tasmā ahaṃ pabbajitomhi rājā’’ti.

因此我发愿出家为王。

Mahājanakāyaanupabbajjāvaṇṇanā大众随出家之描述

§55

55.Sutvāna tesanti tesaṃ caturāsītiyā pāṇasahassānaṃ sutvā etadahosi. Orakoti ūnako lāmako. Anupabbajiṃsūti anupabbajitāni . Kasmā panettha yathā parato khaṇḍatissānaṃ anupabbajjāya – ‘‘bandhumatiyā rājadhāniyā nikkhamitvā’’ti vuttaṃ, evaṃ na vuttanti? Nikkhamitvā sutattā. Ete kira sabbepi vipassissa kumārassa upaṭṭhākaparisāva, te pātova upaṭṭhānaṃ āgantvā kumāraṃ adisvā pātarāsatthāya gantvā bhuttapātarāsā āgamma ‘‘kuhiṃ kumāro’’ti pucchitvā ‘‘uyyānabhūmiṃ gato’’ti sutvā ‘‘tattheva naṃ dakkhissāmā’’ti nikkhamantā nivattamānaṃ sārathiṃ disvā – ‘‘kumāro pabbajito’’ti cassa vacanaṃ sutvā sutaṭṭhāneyeva sabbābharaṇāni omuñcitvā antarāpaṇato kāsāvapītāni vatthāni āharāpetvā kesamassuṃ ohāretvā pabbajiṃsu. Iti nagarato nikkhamitvā bahinagare sutattā ettha – ‘‘bandhumatiyā rājadhāniyā nikkhamitvā’’ti na vuttaṃ.

聆听那五十五人以及他们四万二千人的故事后，如此说：乌阇夜是痴呆的寄生虫。未曾出家的叫未出家者。为何这里称他们为未出家？因言‘离开本乡的邦都’乃为出家，听闻即认为如此。此众皆是对圣子悉达多的侍从群，往往有人来侍奉圣子，带食物前去王宫。有人问‘圣子在哪里？’答曰‘往园林去了，彼处我们将见圣子。’起身要退回时见车夫，闻其语言‘圣子已出家’，于是即刻放下随身所有首饰，并将衣袈裟披上，涂抹袈裟色，剪断发须而出家。从城市出发，抵达近郊，自言‘离开本乡的邦都’乃为出家之义。

Cārikaṃcaratīti gatagataṭṭhāne mahāmaṇḍapaṃ katvā dānaṃ sajjetvā āgamma svātanāya nimantito janassa āyācitabhikkhameva paṭiggaṇhanto cattāro māse cārikaṃ cari.

四处游行，在各处建造佛堂，施予布施，接受众生恭敬的乞食，持续四个月的行脚生活。

Ākiṇṇoti iminā gaṇena parivuto. Ayaṃ pana vitakko bodhisattassa kadā uppannoti? Sve visākhapuṇṇamā bhavissatīti cātuddasīdivase. Tadā kira so – ‘‘yatheva maṃ ime pubbe gihibhūtaṃ parivāretvā caranti, idānipi tatheva, kiṃ iminā gaṇenā’’ti gaṇasaṅgaṇikāya ukkaṇṭhitvā ‘‘ajjeva gacchāmī’’ti cintetvā puna ‘‘ajja avelā, sace idāni gamissāmi, sabbeva ime jānissanti, sveva gamissāmī’’ti cintesi. Taṃ divasañca uruvelagāmasadise gāme gāmavāsino svātanāya nimantayiṃsu. Te caturāsītisahassānampi tesaṃ pabbajitānaṃ mahāpurisassa ca pāyāsameva paṭiyādayiṃsu. Atha mahāpuriso punadivase tasmiṃyeva gāme tehi pabbajitehi saddhiṃ bhattakiccaṃ katvā vasanaṭṭhānameva agamāsi. Tattha te pabbajitā mahāpurisassa vattaṃ dassetvā attano attano rattiṭṭhānadivāṭṭhānāni paviṭṭhā. Bodhisattopi paṇṇasālaṃ pavisitvā nisinno.

‘围绕’之意，即被一群人包围。何时生起菩萨的此念？适逢本地盛满月圆满之日后的第十四日。他思惟：‘过去住房保护我的人还一如既往地照料我，今亦然，那这群人中之人为何会包围我？’在犹豫心中决意‘今日出发’，复起念‘今日不宜，若今日去，众皆知我，定然私下出发。’当日他们在乌鲁威勒村附近，乡民邀请他回家吃饭。他以供养邀请合住十月，十个月内和这些出家人一同生活，施与布施。次日，他于村中与这些出家人一同进食后，归至住宿处。看见出家人依律安住各自住所，菩萨进入法堂，安坐其中。

‘‘Ṭhite majjhanhike kāle, sannisīvesu pakkhisu;

‘‘立于中夜时分，邻舍的群鸟栖息在树枝上；

Saṇateva brahāraññaṃ, taṃ bhayaṃ paṭibhāti ma’’nti. (saṃ. ni. 1.15);

它们如同彼林中的婆罗门，便说这恐惧之事像在显现。”（相应部尼含1.15）

Evarūpe avivekārāmānaṃ bhayakāle sabbasattānaṃ sadarathakāleyeva – ‘‘ayaṃ kālo’’ti nikkhamitvā paṇṇasālāya dvāraṃ pidahitvā bodhimaṇḍābhimukho pāyāsi. Aññadāpi ca tasmiṃ ṭhāne vicaranto bodhimaṇḍaṃ passati, nisīdituṃ panassa cittaṃ na namitapubbaṃ. Taṃ divasaṃ panassa ñāṇaṃ paripākagataṃ, tasmā alaṅkataṃ bodhimaṇḍaṃ disvā ārohanatthāya cittaṃ uppannaṃ. So dakkhiṇadisābhāgena upagamma padakkhiṇaṃ katvā puratthimadisābhāge cuddasahatthaṃ pallaṅkaṃ paññapetvā caturaṅgavīriyaṃ adhiṭṭhahitvā – ‘‘yāva buddho na homi, na tāva ito vuṭṭhahāmī’’ti paṭiññaṃ katvā nisīdi. Idamassa vūpakāsaṃ sandhāya – ‘‘ekova gaṇamhā vūpakaṭṭho vihāsī’’ti vuttaṃ.

在这般无明愚昧的恐怖时刻，诸有情正处于心敬于时——‘时机已至’——说罢，离开呷那寺，关闭讲堂之门，向菩提场面朝行走。他又转而在彼处巡视，见菩提场，却因心未安故无法坐定。这一日，他的智慧得圆满成熟，见到庄严的菩提场，心生精进，向南侧而近前，绕行礼拜后，再向东方铺设十三肘长的床席，专心持四力精进，立誓称：“我未成佛之前，绝不离此。”遂坐定。关于其守护，曾言：“只一群护法守卫于此。”

Aññenevatānīti te kira sāyaṃ bodhisattassa upaṭṭhānaṃ āgantvā paṇṇasālaṃ parivāretvā nisinnā ‘‘ativikālo jāto, upadhārethā’’ti vatvā paṇṇasālaṃ vivaritvā taṃ apassantāpi ‘‘kuhiṃ gato’’ti nānubandhiṃsu, ‘‘gaṇavāse nibbinno eko viharitukāmo maññe mahāpuriso, buddhabhūtaṃyeva naṃ passissāmā’’ti vatvā antojambudīpābhimukhā cārikaṃ pakkantā.

其他众人则在晚上到访菩萨侍者处，围绕讲堂而坐，说：“时机至极，须防护。”开门查看时，见不到菩萨，便询声：“他去了哪里？”因想必他已离群独处，定欲隐居，以观其如佛。于是向南瞻部洲方向行去。

Bodhisattaabhivesavaṇṇanā菩萨决意之描述

§57

57.Vāsūpagatassāti bodhimaṇḍe ekarattivāsaṃ upagatassa. Rahogatassāti rahasi gatassa. Paṭisallīnassāti ekībhāvavasena nilīnassa. Kicchanti dukkhaṃ. Cavati ca upapajjati cāti idaṃ dvayaṃ pana aparāparaṃ cutipaṭisandhiṃ sandhāya vuttaṃ. Jarāmaraṇassāti ettha yasmā pabbajanto jiṇṇabyādhimatteyeva disvā pabbajito, tasmāssa jarāmaraṇameva upaṭṭhāti. Tenevāha – ‘‘jarāmaraṇassā’’ti. Iti jarāmaraṇaṃ mūlaṃ katvā abhiniviṭṭhassa bhavaggato otarantassa viya – atha kho, bhikkhave, vipassissa bodhisattassa etadahosi.

57.『住驻护法』者，指菩提场独自栖身者。『隐秘者』者，藏匿于密处者。『独处者』者，以孤独合一潜藏者。虽为难事，却生死往返循环相续。『老死』者，此处指因见辞世状衰老病苦而出家者，故谓出家者便是临终老死之象。因而有言曰：“老死者。”此谓割断老死之根而出世入灭。如是，比库们，于内观菩萨时，亦复如是。

Yonisomanasikārāti upāyamanasikārā pathamanasikārā. Aniccādīni hi aniccāditova manasikaroto yonisomanasikāro nāma hoti. Ayañca – ‘‘kismiṃ nu kho satijātiādīni honti, kismiṃ asati na hontī’’ti udayabbayānupassanāvasena pavattattā tesaṃ aññataro . Tasmāssa ito yonisomanasikārā iminā upāyamanasikārena ahu paññāya abhisamayo, bodhisattassa paññāya yasmiṃ sati jarāmaraṇaṃ hoti, tena jarāmaraṇakāraṇena saddhiṃ samāgamo ahosi. Kiṃ pana tanti? Jāti. Tenāha – ‘‘jātiyā kho sati jarāmaraṇaṃ hotī’’ti. Yā cāyaṃ jarāmaraṇassa kāraṇapariggāhikā paññā, tāya saddhiṃ bodhisattassa samāgamo ahosīti ayamettha attho. Etenupāyena sabbapadāni veditabbāni.

『缘聪明思维』即先前方法思维。通过思维无常及诸法生灭，称为缘聪明思维。此中对“念生起与灭尽”的观察，有一种思维：‘何者生？何者不生？’其中之一称为此缘思维。由此，菩萨以此方法思维产生智慧，知晓有了念时，老死即生。于是因老死的原因，念与老死相集而不离开。何以故？那即是生。故曰：“有生则有老死。”因这为老死之因及其继因故，菩萨集此智慧。此意即是此。由此方法，应当知晓一切词义。

Nāmarūpe kho sati viññāṇanti ettha pana saṅkhāresu sati viññāṇanti ca, avijjāya sati saṅkhārāti ca vattabbaṃ bhaveyya, tadubhayampi na gahitaṃ. Kasmā? Avijjāsaṅkhārā hi atīto bhavo tehi saddhiṃ ayaṃ vipassanā na ghaṭiyati. Mahāpuriso hi paccuppannavasena abhiniviṭṭhoti. Nanu ca avijjāsaṅkhārehi adiṭṭhehi na sakkā buddhena bhavitunti. Saccaṃ na sakkā, iminā pana te bhavaupādānataṇhāvaseneva diṭṭhāti. Imasmiṃ ṭhāne vitthārato paṭiccasamuppādakathā kathetabbā. Sā panesā visuddhimagge kathitāva.

色受想识中所谓的名色，乃由此处求生受有。然于造作行中亦有识，且于无明而有造作行，应当这样理解，但这一切并非是终极实体。何以故？因无明及其造作行属于过去之生，不与现前相应，故此断见无法凭借此而生。圣人以现前此生实证断灭。诚然，虽有无明造作行之种，但于佛陀而言并不成立。实相不可得，但见此即因执着色受想而生的生老病死苦集灭。于此处应详尽陀罗尼依缘起作详细阐述。此乃清净之道所论。

§58

58.Paccudāvattatīti paṭinivattati. Katamaṃ panettha viññāṇaṃ paccudāvattatīti? Paṭisandhiviññāṇampi vipassanāñāṇampi. Tattha paṭisandhiviññāṇaṃ paccayato paṭinivattati, vipassanāñāṇaṃ ārammaṇato. Ubhayampi nāmarūpaṃ nātikkamati, nāmarūpato paraṃ na gacchati. Ettāvatā jāyetha vātiādīsu viññāṇe nāmarūpassa paccaye honte, nāmarūpe ca viññāṇassa paccaye honte, dvīsupi aññamaññapaccayesu hontesu ettakena jāyetha vā…pe… upapajjetha vā, ito hi paraṃ kiṃ aññaṃ jāyeyya vā…pe… upapajjeyya vā. Nanu etadeva jāyati ca…pe… upapajjati cāti? Evaṃ saddhiṃ aparāparacutipaṭisandhīhi pañca padāni dassetvā puna taṃ ettāvatāti vuttamatthaṃ niyyātento – ‘‘yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti vatvā tato paraṃ anulomapaccayākāravasena viññāṇapaccayā nāmarūpamūlaṃ āyatimpi jātijarāmaraṇaṃ dassetuṃ nāmarūpapaccayā saḷāyatanantiādimāha. Tattha kevalassa dukkhakkhandhassa samudayo hotīti sakalassa jātijarāmaraṇasokaparidevadukkhadomanassupāyāsādibhedassa dukkharāsissa nibbatti hoti. Iti mahāpuriso sakalassa vaṭṭadukkhassa nibbattiṃ addasa.

58.「复返」者，即回转、回归。此地所说的复返识为何识？乃续识（再生识）及观智识。续识由缘生而回转，观智识则由所依缘生。两者皆不超越名色，也不离散色受想。如此而言，于识中因名色而生，亦因识而生名色；于这两者相互依赖中，有时生起，有时消退，或生或起。然此生起及消退非他作，而是互相因缘所致。归根结底——色受想相依之故有识，识相依之故有色受想，二者互为因缘，生灭循环生起，以此为前提显现此理，即「以此是名色缘识，以识缘色受想」。再进一步以观照因缘轮转之理，得见识缘色受想生死苦之根本。乃大圣以其慈悲智慧观照眾生苦难而证实此理。

§59

59.Samudayosamudayoti khoti nibbatti nibbattīti kho. Pubbe ananussutesūti na anussutesu assutapubbesu. Cakkhuṃ udapādītiādīsu udayadassanapaññāvesā. Dassanaṭṭhena cakkhu, ñātakaraṇaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, nibbijjhitvā paṭivijjhitvā uppannaṭṭhena vijjā, obhāsaṭṭhena ca ālokoti vuttā. Yathāha – ‘‘cakkhuṃ udapādīti dassanaṭṭhena. Ñāṇaṃ udapādīti ñātaṭṭhena. Paññā udapādīti pajānanaṭṭhena. Vijjā udapādīti paṭivedhaṭṭhena. Āloko udapādīti obhāsaṭṭhena. Cakkhudhammo dassanaṭṭho attho. Ñāṇadhammo ñātaṭṭho attho. Paññādhammo pajānanaṭṭho attho. Vijjādhammo paṭivedhaṭṭho attho. Āloko dhammo obhāsaṭṭho attho’’ti (paṭi. ma. 2.39). Ettakehi padehi kiṃ kathitanti? Imasmiṃ sati idaṃ hotīti paccayasañjānanamattaṃ kathitaṃ. Athavā vīthipaṭipannā taruṇavipassanā kathitāti.

59.“集生即集生”，意即生起便生起，消失便消失。前述未证者即未曾体验过之前世，不是未必有而是未曾知道。以眼识之起始等为例，谋虑与智慧方生——“眼识生起”是于所见境生，知识生起于认识对象，智慧随了解生。正如教示中说：“眼识生起指其缘生，知识生起指承知，智慧生起指了达，明了指显现。”眼识为所见之物，知识为所知，智慧为明白，显现为光明现象。以此诸言意，说明于念中，此即缘起认知，或是初入道中青年般的观照所成。

§61

61.Adhigato kho myāyanti adhigato kho me ayaṃ. Maggoti vipassanāmaggo. Bodhāyāti catusaccabujjhanatthāya, nibbānabujjhanatthāya eva vā. Api ca bujjhatīti bodhi, ariyamaggassetaṃ nāmaṃ, tadatthāyātipi vuttaṃ hoti. Vipassanāmaggamūlako hi ariyamaggoti. Idāni taṃ maggaṃ niyyātento – ‘‘yadidaṃ nāmarūpanirodhātiādimāha. Ettha ca viññāṇanirodhotiādīhi paccattapadehi nibbānameva kathitaṃ. Iti mahāpuriso sakalassa vaṭṭadukkhassa anibbattinirodhaṃ addasa.

61.“已得者我知我得，此道即观智道。”所谓道即解脱道。觉悟即透晓四圣谛，或为涅槃觉。又“悟”是觉知，圣道名也，就此道义众说纷纭。观智道乃圣道之根本。现今取此道解说——“此乃名色断灭之义”。此处所言识断灭等，即是涅槃的境界。大圣示现众生种种苦难轮回的止息与断灭。

§62

62.Nirodho nirodhoti khoti anibbatti anibbattiti kho. Cakkhuntiādīni vuttatthāneva. Idha pana sabbeheva etehi padehi – ‘‘imasmiṃ asati idaṃ na hotī’’ti nirodhasañjānanamattameva kathitaṃ, athavā vuṭṭhānagāminī balavavipassanā kathitāti.

62.“断灭即灭除”，即涅槃之义。于眼睛等所释之义同。此处所言之断，乃是“于此无实有”，仅指断灭认知，或显境行入定之力，非他义也。

§63

63.Aparena samayenāti evaṃ paccayañca paccayanirodhañca viditvā tato aparabhāge. Upādānakkhandhesūti upādānassa paccayabhūtesu khandhesu. Udayabbayānupassīti tameva paṭhamaṃ diṭṭhaṃ udayañca vayañca anupassamāno. Vihāsīti sikhāpattaṃ vuṭṭhānagāminivipassanaṃ vahanto vihari. Idaṃ kasmā vuttaṃ? Sabbeyeva hi pūritapāramino bodhisattā pacchimabhave puttassa jātadivase mahābhinikkhamanaṃ nikkhamitvā pabbajitvā padhānamanuyuñjitvā bodhipallaṅkamāruyha mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsaṃ anussaranti, dutiyayāme dibbacakkhuṃ visodhenti, tatiyayāme paccayākāraṃ sammasitvā ānāpānacatutthajjhānato uṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇā vipassanaṃ vaḍḍhetvā ariyamaggena sakale buddhaguṇe paṭivijjhanti. Ayampi mahāpuriso pūritapāramī. So yathāvuttaṃ sabbaṃ anukkamaṃ katvā pacchimayāme ānāpānacatutthajjhānato uṭṭhāya pañcasu khandhesu abhinivisitvā vuttappakāraṃ udayabbayavipassanaṃ ārabhi. Taṃ dassetuṃ idaṃ vuttaṃ.

63.“之后世间”，此言已知因缘及其消灭后进入次一阶段，谓于取蕴中形成缘起。观察生灭意谓最初所见即生灭无常。以持剑不舍乃至超越观察之观照者。此为何所说乎？全然完成般若波罗蜜之菩萨，于后世生日大出家，修行精勤，破魔军，历经三更，念昔生，二更时净天眼，三更观察缘起缘灭，第四禅定起身，入五蕴中禅定，见五蕴生灭法则。由此见诸苦集灭道，对圣道益深入，尽诸佛之德。此大圣即已成就般若波罗蜜，于最后时起身，以四禅禅定持入五蕴中，依其教法所示修习缘起观，现此因缘智慧。为现前言之依据。

Tattha iti rūpanti idaṃ rūpaṃ, ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthīti ruppanasabhāvañceva bhūtupādāyabhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesarūpapariggaho vutto. Iti rūpassa samudayoti iminā evaṃ pariggahitassa rūpassa samudayadassanaṃ vuttaṃ. Tattha itīti evaṃ samudayo hotīti attho. Tassa vitthāro – ‘‘avijjāsamudayā rūpasamudayo, taṇhāsamudayā rūpasamudayo, kammasamudayā rūpasamudayo, āhārasamudayā rūpasamudayoti, nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatī’’ti evaṃ veditabbo. Atthaṅgamepi ‘‘avijjānirodhā rūpanirodho…pe… vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa nirodhaṃ passatī’’ti (paṭi. ma. 1.50) ayamassa vitthāro.

这里说“是故，色法即是此色，只有这么多的色，从这里以上则无色”，这是根据色的本质、构成色的根本因缘等依次分析，连同色的特征、性质、标相和所在等，以无遗漏的方式阐述色的集摄。这样即是色的集起，藉由此等集摄的色显示其集起的理义。文中“那里是故”意指“集起确实如此”。其详细说明为：“无明是色生起的缘起、渴爱是色生起的缘起、业是色生起的缘起、食是色生起的缘起”，即使洞见涅槃标记者，也可观察色蕴的生起。”这段话的意思是说，无明、渴爱、业、食等都是色的生起缘起，这种观察见解同样适用于觉知涅槃的智者。此意亦可以从《巴提摩卡》卷一五十页中“无明灭则色灭……及观察变化标记者，也观察色蕴的灭义”中得到印证，这就是这段经文的详细说明。

Iti vedanātiādīsupi ayaṃ vedanā, ettakā vedanā, ito uddhaṃ vedanā natthi. Ayaṃ saññā, ime saṅkhārā, idaṃ viññāṇaṃ, ettakaṃ viññāṇaṃ, ito uddhaṃ viññāṇaṃ natthīti vedayitasañjānanaabhisaṅkharaṇavijānanasabhāvañceva sukhādirūpasaññādi phassādi cakkhuviññāṇādi bhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesavedanāsaññāsaṅkhāraviññāṇapariggaho vutto. Iti vedanāya samudayotiādīhi pana evaṃ pariggahitānaṃ vedanāsaññāsaṅkhāraviññāṇānaṃ samudayadassanaṃ vuttaṃ. Tatrāpi itīti evaṃ samudayo hotīti attho. Tesampi vitthāro – ‘‘avijjāsamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) rūpe vuttanayeneva veditabbo. Ayaṃ pana viseso – tīsu khandhesu ‘‘āhārasamudayā’’ti avatvā ‘‘phassasamudayā’’ti vattabbaṃ. Viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti atthaṅgamapadampi tesaṃyeva vasena yojetabbaṃ. Ayamettha saṅkhepo, vitthāro pana udayabbayavinicchayo sabbākāraparipūro visuddhimagge vutto. Tassa pañcasu upādānakkhandhesu udayabbayānupassino viharatoti tassa vipassissa bodhisattassa imesu rūpādīsu pañcasu upādānakkhandhesu samapaññāsalakkhaṇavasena udayabbayānupassino viharato yathānukkamena vaḍḍhite vipassanāñāṇe anuppādanirodhena nirujjhamānehi āsavasaṅkhātehi kilesehi anupādāya aggahetvāva cittaṃ vimuccati, tadetaṃ maggakkhaṇe vimuccati nāma, phalakkhaṇe vimuttaṃ nāma; maggakkhaṇe vā vimuttañceva vimuccati ca, phalakkhaṇe vimuttameva.

对受盖以上诸法的说法，同样，此处的受就是这些受，这些行就是这些行，这识就是这识，这些都是如此，则“只有这么多的受、这里以上则无受”；“这些是想”，“这些是行”，这里是对所受知觉的所缘色、法的分别解说，涵盖同样的特征、性质、标相、所在，统摄受、想、行、识。这是说，论及受、想、行、识时也是以此方式说明它们的集起显现。因此这里的“那里是故”意即“集起就如是”。其详细说明为：“无明是受集起的缘起”，这应当和色所述同样理解。但有其特别之处，即三蕴中“食是受集起的缘起”须加上“触是受集起的缘起”解说；识蕴“名色是识集起的缘起”亦须加以说明。这里是简说，详细说明则是生、灭的辨别，详尽无遗地述说了清净之道。因此比库于五取蕴中观察集起，修习见五取蕴集起的特性，即随着增长的内观智慧，观察集起与灭除、涅槃，以无余之烦恼、染污、不执着而使心解脱，这是所谓道时的解脱，果位中的解脱；道时解脱亦即果位中的解脱。

Ettāvatā ca mahāpuriso sabbabandhanā vippamutto sūriyarasmisamphuṭṭhamiva padumaṃ suvikasitacittasantāno cattāri maggañāṇāni, cattāri phalañāṇāni, catasso paṭisambhidā, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ, cha asādhāraṇañāṇāni, sakale ca buddhaguṇe hatthagate katvā paripuṇṇasaṅkappo bodhipallaṅke nisinnova –

这时，大丈夫完全解脱了所有束缚，如同阳光照破莲花开放，内心宁静安稳地现起四圣道智，四种果智，四种断慧，以及四种缘起之源区分智慧，五类行聚区分智慧，六种特殊智慧，在一切如来的特质中掌握这些智慧，满具坚固的决心，正如坐在觉悟之床上，

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

发出声说：“多生多死轮回，徘徊不息无法超脱；

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

寻求安住之处，痛苦不断诞生生死之中。

Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

当你视居家为仇敌时，你又怎能安住家中？

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

一切的烦恼都是疮疤，如同瓦房破碎坍塌；

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153, 154);

心离散无著，渴爱得到消灭，正如中流之水消逝不返。

‘‘Ayoghanahatasseva, jalato jātavedaso;

如同火中生热的水，

Anupubbūpasantassa, yathā na ñāyate gati.

未得逐渐安息，无法被转移，去处不明。

Evaṃ sammāvimuttānaṃ, kāmabandhoghatārinaṃ;

这正如众多正觉解脱者，断除欲乐束缚，

Paññāpetuṃ gati natthi, pattānaṃ acalaṃ sukha’’nti. (udā. 80);

无法再返回烦恼，有稳定安乐不动摇。

Evaṃ manasi karonto sarade sūriyo viya, puṇṇacando viya ca virocitthāti.

「如此在心中思惟时，如同秋日中的太阳，或如满月般光明映照。」

Dutiyabhāṇavāravaṇṇanā niṭṭhitā. · 第二诵品解释完毕。

Brahmayācanakathāvaṇṇanā梵天劝请故事之解释

§64

64. Tatiyabhāṇavāre yaṃnūnāhaṃ dhammaṃ deseyyanti yadi panāhaṃ dhammaṃ deseyyaṃ. Ayaṃ pana vitakko kadā uppannoti? Buddhabhūtassa aṭṭhame sattāhe. So kira buddho hutvā sattāhaṃ bodhipallaṅke nisīdi, sattāhaṃ bodhipallaṅkaṃ olokento aṭṭhāsi, sattāhaṃ ratanacaṅkame caṅkami, sattāhaṃ ratanagabbhe dhammaṃ vicinanto nisīdi, sattāhaṃ ajapālanigrodhe nisīdi, sattāhaṃ mucalinde nisīdi, sattāhaṃ rājāyatane nisīdi. Tato uṭṭhāya aṭṭhame sattāhe puna āgantvā ajapālanigrodhe nisinnamattasseva sabbabuddhānaṃ āciṇṇasamāciṇṇo ayañceva ito anantaro ca vitakko uppannoti.

六十四、第三次讲述时，我常说若有人向我说法，我也会随顺开示。那么，这种思考何时出现呢？是在佛成道的第八个星期。彼时，佛成道后端坐于觉床之上，观望觉床已达七星期，七星期在宝座上行走，七星期静坐在珍珠树下，七星期静坐在无畏树下，七星期静坐于王宫之所。继而在第八星期起身，再次来到无畏树下静坐，宛若诸佛圣众集中一般，从此时至今，不间断地有此思惟生起。

Tattha adhigatoti paṭividdho. Dhammoti catusaccadhammo. Gambhīroti uttānabhāvapaṭikkhepavacanametaṃ. Duddasoti gambhīrattāva duddaso dukkhena daṭṭhabbo, na sakkā sukhena daṭṭhuṃ. Duddasattāva duranubodho dukkhena avabujjhitabbo, na sakkā sukhena avabujjhituṃ. Santoti nibbuto. Paṇītoti atappako. Idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. Atakkāvacaroti takkena avacaritabbo ogāhitabbo na hoti, ñāṇeneva avacaritabbo. Nipuṇoti saṇho. Paṇḍitavedanīyoti sammāpaṭipadaṃ paṭipannehi paṇḍitehi veditabbo. Ālayarāmāti sattā pañcasu kāmaguṇesu allīyanti, tasmā te ālayāti vuccanti. Aṭṭhasatataṇhāvicaritāni ālayanti, tasmā ālayāti vuccanti. Tehi ālayehi ramantīti ālayarāmā. Ālayesu ratāti ālayaratā. Ālayesu suṭṭhu muditāti ālayasammuditā. Yatheva hi susajjitaṃ pupphaphalabharitarukkhādisampannaṃ uyyānaṃ paviṭṭho rājā tāya tāya sampattiyā ramati, pamudito āmodito hoti, na ukkaṇṭhati, sāyaṃ nikkhamituṃ na icchati, evamimehipi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe pamuditā anukkaṇṭhitā vasanti. Tena nesaṃ bhagavā duvidhampi ālayaṃ uyyānabhūmiṃ viya dassento – ‘‘ālayarāmā’’tiādimāha.

此中「获得」意指应当理解、获得的境界。所谓「法」即四圣谛。所谓「深远」即排除各种高傲言辞的深义。所谓「难见」是指以痛苦为体察，难以于安乐中见解。所谓「愚钝」是指在痛苦中才能觉知，不可于安乐中体知。所谓「静」是指涅槃灭尽。所谓「善」是指有热诚。此二者皆为出世法所说。所谓「非理说」是指不可用理智推敲揣摩，应由智知而明悟。所谓「精巧」是指周密。所谓「明了智慧」是指理顺修行者中应当证知的智。所谓「心所处」指众生执著于五欲中，因此名「心所」。因由它们纠缠不放，故称之为「处」。众生于此处中流连，因此说为「处乐」。于处中欢乐便是「处乐者」。正如维护齐备花果繁茂的大树园林，国王入园因欣乐而欢喜，不生忧苦，不欲傍晚离去；故此世间众生亦于五欲之「处」中因喜乐而安住于轮回之中，不生厌离。于是世尊以两种不同的「处」犹如花园之土地，称为「处乐」等名。

Yadidanti nipāto, tassa ṭhānaṃ sandhāya – ‘‘yaṃ ida’’nti, paṭiccasamuppādaṃ sandhāya – ‘‘yo aya’’nti evamattho daṭṭhabbo. Idappaccayatāpaṭiccasamuppādoti imesaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayatā ca sā paṭiccasamuppādo cāti idappaccayatāpaṭiccasamuppādo. Saṅkhārādipaccayānaṃ avijjādīnaṃ etaṃ adhivacanaṃ. Sabbasaṅkhārasamathotiādi sabbaṃ nibbānameva. Yasmā hi taṃ āgamma sabbasaṅkhāravipphanditāni sammanti vūpasammanti tasmā – ‘‘sabbasaṅkhārasamatho’’ti vuccati. Yasmā ca taṃ āgamma sabbe upadhayo paṭinissaṭṭhā honti, sabbā taṇhā khīyanti , sabbe kilesarāgā virajjanti, sabbaṃ dukkhaṃ nirujjhati, tasmā ‘‘sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho’’ti vuccati. Sā panesā taṇhā bhavena bhavaṃ, phalena vā saddhiṃ kammaṃ vinati saṃsibbatīti katvā vānanti vuccati. Tato vānato nikkhantanti nibbānaṃ. So mamassa kilamathoti yā ajānantānaṃ desanā nāma, so mama kilamatho assa, sā mama vihesā assāti attho. Kāyakilamatho ceva kāyavihesā ca assāti vuttaṃ hoti, citte pana ubhayampetaṃ buddhānaṃ natthi.

此处「以此」为连接之处，关于「此者」与「彼者」应理解为缘起之因果。所谓「现在因」是指诸因中的此一因，也是所缘境的原因，此原因名为缘起。称为现行因缘之缘起。此为取行等之缘，其中以无明等为其名。所谓「诸法聚合灭尽」即指一切烦恼消除乃至涅槃寂静。因彼诸法被摧毁故谓之「一切取灭」。由于一切烦恼消除，故谓其为「一切执者灭止」。因无明断除，故谓为「一切烦恼离」。诸欲盖净，苦断灭尽故谓「一切苦息」。谓「一切取灭」者，即欲为根基根的生灭，结业现行的造作皆同然。而其断灭者名涅槃。彼等断灭迁消后即达涅槃。透此说，能谛解成佛之说者，则诸劣根者永绝，谓我之根本断除无余，彼岸广大。又谓身恶根及心恶根合成之义难有，无明颠倒亦复如是。以上皆为诸佛所不具备。

§65

65.Apissūti anubrūhanatthe nipāto. So – ‘‘na kevalaṃ etadahosi, imāpi gāthā paṭibhaṃsū’’ti dīpeti. Vipassintiādīsu vipassissa bhagavato arahato sammāsambuddhassāti attho. Anacchariyāti anuacchariyā. Paṭibhaṃsūti paṭibhānasaṅkhātassa ñāṇassa gocarā ahesuṃ, parivitakkayitabbataṃ pāpuṇiṃsu.

六十五、此处「再说」为引起注意语，意为『不仅如此，以下诗句亦复光明灿烂』。前述「明了智慧」即是指正觉世尊之智慧。所谓「无惊异」为不生惊异、顺随承接之意。所谓「光明」是智慧之显现，故能明了深义。能周详思索者得深义。

Kicchenāti dukkhena, na dukkhāya paṭipadāya. Buddhānañhi cattāropi maggā sukhapaṭipadāva honti. Pāramīpūraṇakāle pana sarāgasadosasamohasseva sato āgatāgatānaṃ yācakānaṃ alaṅkatapaṭiyattaṃ sīsaṃ chinditvā galalohitaṃ nīharitvā suañjitāni akkhīni uppāṭetvā kulavaṃsapadīpakaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa aññāni ca khantivādisadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamanīyapaṭipadaṃ sandhāyetaṃ vuttaṃ. Halanti ettha hakāro nipātamatto, alanti attho. Pakāsitunti desetuṃ; evaṃ kicchena adhigatassa dhammassa alaṃ desetuṃ; ko attho desitenāti vuttaṃ hoti. Rāgadosaparetehīti rāgadosaphuṭṭhehi rāgadosānugatehi vā.

「困难」是指以痛苦为修行之难处，而非快乐道路。佛所示四种圣道为通向安乐处。于成就十波罗蜜时，有如热情、嗔恨、愚痴等烦恼如来回往乞求者，头颅被砍断，血肉凋谢，双目揭起，犹如仅显示出家族血统之灯笼照明，妻子便抚养之。诸如此类于有忍辱及其诸德中，遭受践踏割裂等能引来其到达之路径。此处之「嗥叫」乃助词，意谓说明，以苦入手之法门理应广说，故作者问：「谁会无由而说此意乎？」谓由于嗔恨等烦恼而起。

Paṭisotagāminti niccādīnaṃ paṭisotaṃ aniccaṃ dukkhamanattāsubhanti evaṃ gataṃ catusaccadhammaṃ. Rāgarattāti kāmarāgena bhavarāgena diṭṭhirāgena ca rattā. Na dakkhantīti aniccaṃ dukkhamanattā asubhanti iminā sabhāvena na passissanti , te apassante ko sakkhissati evaṃ gāhāpetuṃ? Tamokhandhena āvuṭāti avijjārāsinā ajjhotthaṭā.

“反观修行”者，是指对无常、苦、无我、不净诸法常行反观察。就如世谛四圣谛已经离去，因此无常、苦、无我、不净事实如此显现。所谓“贪欲之心”，即是由欲爱贪、存在贪、我见贪所染着的心。若不能洞见，即谓无常、苦、无我、不净之相，则以此类群会集，也无法观见此相。若他们不能观见，谁又能为他们作证明使之认识呢？以愚痴烦恼为黑暗荆棘所缠绕，故见解昏暗。如是心态即是无明之结，心智蒙蔽。

Appossukkatāyāti nirussukkabhāvena, adesetukāmatāyāti attho. Kasmā panassa evaṃ cittaṃ nami? Nanu esa – ‘‘mutto mocessāmī, tiṇṇo tāressāmi’’,

所谓“心不自在”，是指失去安乐之境；所谓“不能指示”，是指心不欲说明道理之意。为何自己的心如此不顺？难道不是因内心谓说“我将获得解脱，我将超越此岸”而导致心意向下俯伏的吗？

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

“我尚未实现任何正法证知，凭何能释疑增上？”

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevaka’’nti.

“闻法利益无限，心得安宁寂静，沙利子等诸圣贤亲证具足。”

Patthanaṃ katvā pāramiyo pūretvā sabbaññutaṃ pattoti. Saccametaṃ, paccavekkhaṇānubhāvena panassa evaṃ cittaṃ nami. Tassa hi sabbaññutaṃ patvā sattānaṃ kilesagahanataṃ dhammassa ca gambhīrataṃ paccavekkhantassa sattānaṃ kilesagahanatā ca dhammagambhīratā ca sabbākārena pākaṭā jātā. Athassa – ‘‘ime sattā kañjikapuṇṇalābu viya takkabharitacāṭi viya vasātelapītapilotikā viya añjanamakkhitahatthā viya kilesabharitā atisaṃkiliṭṭhā rāgarattā dosaduṭṭhā mohamūḷhā, te kiṃ nāma paṭivijjhissantī’’ti cintayato kilesagahanapaccavekkhaṇānubhāvenāpi evaṃ cittaṃ nami.

沙利子等长老，于十波罗蜜中修满，证得十善之法整体成熟。真谛确然，反复审视体认中自己心意因此伏顺。因为彼已成就整体成熟，深识众生心中烦恼重重，亦洞察法义深奥。对众生烦恼之深重及法之深奥，彼皆完全明了且显著证现。思惟此理：“这些众生如满盈珍宝聚集，携带重债之担，如同染污难洗之手，堆满烦恼，贪爱疯狂，并被嗔恚心所污染，迷醉于惑乱中。他们名为能否破除这等烦恼？”——以自己对烦恼之深察体认，心遂顺伏此理。

‘‘Ayañca dhammo pathavīsandhārakaudakakkhandho viya gambhīro, pabbatena paṭicchādetvā ṭhapito sāsapo viya duddaso, satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭipādanaṃ viya duranubodho, nanu mayā hi imaṃ dhammaṃ paṭivijjhituṃ vāyamantena adinnaṃ dānaṃ nāma natthi, arakkhitaṃ sīlaṃ nāma natthi, aparipūritā kāci pāramī nāma natthi. Tassa me nirussāhaṃ viya mārabalaṃ vidhamantassāpi pathavī na kampittha, paṭhamayāme pubbenivāsaṃ anussarantassāpi na kampittha, majjhimayāme dibbacakkhuṃ visodhentassāpi na kampittha, pacchimayāme pana paṭiccasamuppādaṃ paṭivijjhantasseva me dasasahassilokadhātu kampittha. Iti mādisenāpi tikkhañāṇena kicchenevāyaṃ dhammo paṭividdho taṃ lokiyamahājanā kathaṃ paṭivijjhissantī’’ti dhammagambhīratāpaccavekkhaṇānubhāvenāpi evaṃ cittaṃ namīti veditabbaṃ.

“此法极为深奥，犹如导引大地积水之河流，借高山为遮障，筑堤防护，形状复杂难明。试想分成百、千、万股的细流，谁能逐一透彻领悟其中道理？我今虽努力探知此法，然未曾施与施舍，未持守清净戒律，未圆满完成任何波罗蜜德行。即使我破除魔力攻击，地不动摇，前次生时忆起也不动摇，中时净除天眼亦不动摇，至后一心了知缘起如实，则感十万界动摇。由此以明觉、三明智透彻觉悟此法，但又难彻底理解，俗人又如何能通达呢？”以体认法之深奥艰涩，心伏顺于此理，故应当知晓。

Apica brahmunā yācite desetukāmatāyapissa evaṃ cittaṃ nami. Jānāti hi bhagavā – ‘‘mama appossukkatāya citte namamāne maṃ mahābrahmā dhammadesanaṃ yācissati, ime ca sattā brahmagarukā, te ‘satthā kira dhammaṃ na desetukāmo ahosi, atha naṃ mahābrahmā yācitvā desāpesi, santo vata bho dhammo, paṇīto vata bho dhammo’ti maññamānā sussūsissantī’’ti. Imampissa kāraṇaṃ paṭicca appossukkatāya cittaṃ nami, no dhammadesanāyāti veditabbaṃ.

此外，若婆罗门乞求论说以满足其欲望，心意如此恭敬低落者，世尊自知——『在我心意不堪受时若低落，至高婆罗门请我宣说佛法，护持婆罗门们乃即是佛法衰微，我却应婆罗门请而宣说，天众思惟“法真实，法明达”而清凉安适』。故此原因，心意低落而非为宣说佛法而为也，应当理解。

§66

66.Aññatarassāti ettha kiñcāpi ‘‘aññataro’’ti vuttaṃ, atha kho imasmiṃ cakkavāḷe jeṭṭhakamahābrahmā esoti veditabbo. Nassati vata bho lokoti so kira imaṃ saddaṃ tathā nicchāresi, yathā dasasahassilokadhātubrahmāno sutvā sabbe sannipatiṃsu. Yatra hi nāmāti yasmiṃ nāma loke. Purato pāturahosīti tehi dasahi brahmasahassehi saddhiṃ pāturahosi. Apparajakkhajātikāti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesaṃ, evaṃ sabhāvāti apparajakkhajātikā. Assavanatāti assavanatāya. Bhavissantīti purimabuddhesu dasapuññakiriyavatthuvasena katādhikārā paripākagatā padumāni viya sūriyarasmisamphassaṃ, dhammadesanaṃyeva ākaṅkhamānā catuppadikagāthāvasāne ariyabhūmiṃ okkamanārahā na eko, na dve, anekasatasahassā dhammassa aññātāro bhavissantīti dasseti.

66.有一处说：“某某者”，由此知本界的老壮大婆罗门，名为耶特卡摩哈婆罗门，已实知“世间必灭”。传说，当时有一万婆罗门天闻名奔赴集会。所谓“世间”，即于此地所有，向前有宽广的平原，他们即与那十万婆罗门同集会。“无忧诞生”指智慧充足于眼识上，免除愁恼欲染，因而其性清净，故名“无忧诞生”。“漏灭”指漏已断尽。有佛早时已做十善业之事，达到圆满境界，如同太阳发光般照耀；如四句偈终，修行人虽现四圣地而非独一，众多圣弟子皆不相同，示为“明智他者”之意。

§69

69.Ajjhesananti evaṃ tikkhattuṃ yācanaṃ. Buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. Imesañhi dvinnaṃ ñāṇānaṃ ‘‘buddhacakkhū’’ti nāmaṃ, sabbaññutaññāṇassa ‘‘samantacakkhū’’ti, tiṇṇaṃ maggañāṇānaṃ ‘‘dhammacakkhū’’ti. Apparajakkhetiādīsu yesaṃ vuttanayeneva paññācakkhumhi rāgādirajaṃ appaṃ, te apparajakkhā. Yesaṃ taṃ mahantaṃ, te mahārajakkhā. Yesaṃ saddhādīni indriyāni tikkhāni, te tikkhindriyā. Yesaṃ tāni mudūni, te mudindriyā. Yesaṃ teyeva saddhādayo ākārā sundarā, te svākārā. Ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. Ye paralokañceva vajjañca bhayato passanti, te paralokavajjabhayadassāvino nāma.

69.“阿杰萨难”即如是三重请愿。佛眼，指超越根尘的知见及妄念无明烦恼的知识。上述两种知识合称“佛眼”，全知则谓“全视眼”，三道知识合称“法眼”。“无忧护者”等词意，谓其智慧之眼能消除贪欲、等烦恼；大者称“大护者”；根等三能锐利者谓“锐根”；柔软者谓“柔根”；以信为美者谓“自美”；以述说因由者为“善表”；见他界惧怕者谓“见他界惧者”。

Ayaṃ panettha pāḷi – ‘‘saddho puggalo apparajakkho, assaddho puggalo mahārajakkho.… Āraddhavīriyo…pe… kusīto… upaṭṭhitassati… muṭṭhassati… samāhito… asamāhito… paññavā… duppañño puggalo mahārajakkho. Tathā saddho puggalo tikkhindriyo…pe… paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī. Lokoti khandhaloko, dhātuloko, āyatanaloko, sampattibhavaloko, vipattibhavaloko, sampattisambhavaloko, vipattisambhavaloko. Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo. Vajjanti sabbe kilesā vajjaṃ, sabbe duccaritā vajjaṃ, sabbe abhisaṅkhārā vajjaṃ, sabbe bhavagāmikammā vajjaṃ. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake . Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhati, idaṃ tathāgatassa indriyaparopariyatte ñāṇa’’nti (paṭi. ma. 1.112).

此处巴利文中言：「信道人无忧护，失信道人大护......努力者......懒惰者......守护者......放逸者......有智慧者......无智慧大护者。如此，信人是锐根者......有智慧人是能见他界惧的，愚人则看不见。此“世间”即五蕴世间、六入世间、财富世间、祸患世间、因缘世间、果报世间。单一世间乃一切众生以食为基础；二世间为名与色；三世间为三种感受；四世间为四种食；五世间为五种取蕴；六世间为六内在处界；七世间为七识立处；八世间为八世间法；九世间为九处住处；十世间为十贝叶园；十二世间为十二贝叶园；十八世间为十八界。所有烦恼、恶行、恶业，皆为过失，故此世中常存锐利恐惧，如同染毒刺客一般。以此五十种形象识五根，见、知、反应，此乃如来超出根尘之知。」（巴释摩诃-1.112）

Uppaliniyanti uppalavane. Itaresupi eseva nayo. Antonimuggaposīnīti yāni aññānipi padumāni antonimuggāneva posayanti. Udakaṃ accuggamma ṭhitānīti udakaṃ atikkamitvā ṭhitāni. Tattha yāni accuggamma ṭhitāni, tāni sūriyarasmisamphassaṃ āgamayamānāni ṭhitāni ajja pupphanakāni. Yāni samodakaṃ ṭhitāni, tāni sve pupphanakāni. Yāni udakānuggatāni antoudakaposīni, tāni tatiyadivase pupphanakāni. Udakā pana anuggatāni aññānipi sarojauppalādīni nāma atthi, yāni neva pupphissanti, macchakacchapabhakkhāneva bhavissanti, tāni pāḷiṃ nārūḷhāni. Āharitvā pana dīpetabbānīti dīpitāni. Yatheva hi tāni catubbidhāni pupphāni, evameva ugghaṭitaññū, vipañcitaññū, neyyo, padaparamoti cattāro puggalā. Tattha yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. Yassa puggalassa saṅkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. Yassa puggalassa uddesato paripucchato yonisomanasikaroto kalyāṇamitte sevato bhajato payirupāsato anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi gaṇhato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo (pu. pa. 148, 149, 150, 151).

「乌拔黎」意为莲花之林。其他亦同。Antonimuggaposīnī意为，诸莲花或扶柯依赖莲林而长。Accuggammaṭṭhīti是指越过水而立。以此意指水中莲花，日光照之而立者即为今日的鲜花。水中立者为自己所开的花。随水而立者称为“朝暮花”。水外有如莲苞者，虽无花开将来将成为鱼、龟、蝴蝶等，称为nārūḷhā。采摘且须点燃。花有四种，如此所说为四种人：拔解知者、详解知者、可教者、好的人。有者在与人会面时即获法嗅之智慧，称拔解知；简略表达即详解知；精细思量而用善念计，自抱净友亲近临顺者为可教者；多闻多闻多行多守持多讲话，但不凭此生起法嗅者称最高人。

Tattha bhagavā uppalavanādisadisaṃ dasasahassilokadhātuṃ olokento – ‘‘ajja pupphanakāni viya ugghaṭitaññū, sve pupphanakāni viya vipañcitaññū, tatiyadivase pupphanakāni viya neyyo, macchakacchapabhakkhāni viya padaparamo’’ti addasa. Passanto ca – ‘‘ettakā apparajakkhā, ettakā mahārajakkhā. Tatrāpi ettakā ugghaṭitaññū’’ti evaṃ sabbākārato addasa. Tattha tiṇṇaṃ puggalānaṃ imasmiṃyeva attabhāve bhagavato dhammadesanā atthaṃ sādheti, padaparamānaṃ anāgate vāsanatthāya hoti.

世尊观望莲花林及类似十万莲花世界，现见“今日鲜花如拔解知者”、“自身鲜花如详解知者”、“第三日鲜花如可教者”、“鱼龟蝴蝶似最高者”。并观“有这无忧护者，有那大护者，亦有拔解知者”，从多重现相中观察，乃于三种人物之自身相中获法，最高人之修习乃为未来人生之便。

Atha bhagavā imesaṃ catunnaṃ puggalānaṃ atthāvahaṃ dhammadesanaṃ viditvā desetukamyataṃ uppādetvā puna te sabbesupi tīsu bhavesu sabbe satte bhabbābhabbavasena dve koṭṭhāse akāsi. Ye sandhāya vuttaṃ – ‘‘ye te sattā kammāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā. Katame sattā bhabbā? Ye te sattā na kammāvaraṇena…pe…ime te sattā bhabbā’’ti (vibha. 827; paṭi. ma. 1.114).

于是世尊了知此四众圣者宣说利益之法，欲加宣说，开始示现。复于三界诸世间、诸众生中，以生死轮回之状态，划分为二类。有言：『众生中凡具业障阻碍、报障阻碍、烦恼障碍，以及无信、恶意、愚痴，无法进入善法法则者，是为不善众生。何者为善众生？即众生中不具业障、不具报障、不具烦恼障，无信、恶意、愚痴皆无，此为善众生。』

Tattha sabbepi abhabbapuggale pahāya bhabbapuggaleyeva ñāṇena pariggahetvā – ‘‘ettakā rāgacaritā, ettakā dosamohavitakkasaddhābuddhicaritā’’ti cha koṭṭhāse akāsi. Evaṃ katvā – ‘‘dhammaṃ desessāmī’’ti cintesi . Brahmā taṃ ñatvā somanassajāto bhagavantaṃ gāthāhi ajjhabhāsi. Idaṃ sandhāya – ‘‘atha kho so, bhikkhave, mahābrahmā’’tiādi vuttaṃ.

于此，舍弃一切不善众生，仅以为善众生者为识别，说：『有此等贪爱行为者，有此等嗔恨与无明念头、有信心、有觉智行为者』，划分为二类。如此为之，且思惟曰：「当宣说法」。梵天知之，生喜悦，唱诵偈语赞叹世尊。于此因缘说：“复次，沙门们，伟大梵天……”等言宣说。

§70

70. Tattha ajjhabhāsīti adhiabhāsi, adhikicca ārabbha abhāsīti attho.

此处所说“ajjhabhāsīti”者，意指“说得更多”，起于增益有余，故称“说得过度”。

Sele yathā pabbatamuddhaniṭṭhitoti selamaye ekagghane pabbatamuddhani yathāṭhitova, na hi tattha ṭhitassa dassanatthaṃ gīvukkhipanapasāraṇādikiccaṃ atthi. Tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. Ayaṃ panettha saṅkhepattho, yathā selapabbatamuddhani yathāṭhitova cakkhumā puriso samantato janataṃ passeyya, tathā tvampi sumedha, sundarapaññasabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ paññāmayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtaṃ janataṃ apekkhassu, upadhāraya upaparikkha.

如岩石之顶端屹立于山上，岩石成块于山顶，视察时不能起切割疏散板野等意。所以以山岩比喻教分支法。此处意略，谓如岩石顶端屹立，明智善见者能从四面观察群众，世尊也以圆满智慧、完善智慧，建立法之宝塔，自安然无忧，超越生老之苦，观察众生，检验调护。

Ayamettha adhippāyo – yathā hi pabbatapāde samantā mahantaṃ khettaṃ katvā tattha kedārapāḷīsu kuṭikāyo katvā rattiṃ aggiṃ jāleyyuṃ. Caturaṅgasamannāgatañca andhakāraṃ assa. Athassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmiṃ olokayato neva khettaṃ, na kedārapāḷiyo, na kuṭiyo, na tattha sayitamanussā paññāyeyyuṃ, kuṭikāsu pana aggijālamattameva paññāyeyya. Evaṃ dhammapāsādamāruyha sattanikāyaṃ olokayato tathāgatassa ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇajāṇupasse nisinnāpi buddhacakkhussa āpāthaṃ nāgacchanti, rattiṃ khittasarā viya honti. Ye pana katakalyāṇā veneyyapuggalā, te tassa dūre ṭhitāpi āpāthaṃ āgacchanti, so aggi viya himavantapabbato viya ca. Vuttampi cetaṃ –

此处寓意明示：如山脚遍布广阔田野，居诸稻谷房舍，夜中火起，光明消失，尽是黑暗。若立于山头的明智人观察，既不见田野、屋舍、睡人，唯见火光。若登法塔观察众生已灭不善，以如来眼观，恶人虽坐于右南中，仍不得佛眼之所达，夜中如安睡。善人虽远离，也能达佛眼光明，犹如火与雪山之别。又说：

‘‘Dūre santo pakāsenti, himavantova pabbato;

『远方安静之处发光，如雪山之光；'}

Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti. (dha. pa. 304);

因不能安住，所以看不到夜晚，夜晚如流沙一样迅速地过去。

Uṭṭhehīti bhagavato dhammadesanatthaṃ cārikacaraṇaṃ yācanto bhaṇati. Vīrātiādīsu bhagavā vīriyavantatāya vīro, devaputtamaccukilesamārānaṃ vijitattā vijitasaṅgāmo, jātikantarādinittharaṇatthāya veneyyasatthavāhanasamatthatāya satthavāho, kāmacchandaiṇassa abhāvato aṇaṇoti veditabbo.

“起身”这句，是世尊为了宣说教法而请求随行者起行而说的。像“勇士”等词，是指世尊因为具足精进的勇气，是克服天子和魔王等众恶缘的勇将，此为克战之胜利。为超越生死轮回的动乱，是驾驭解脱车辆的真正乘者。因断除欲贪，故称‘厌弃’者，必须体认其意。

§71

71.Apārutāti vivaṭā. Amatassa dvārāti ariyamaggo. So hi amatasaṅkhātassa nibbānassa dvāraṃ. So mayā vivaritvā ṭhapitoti dasseti. Pamuñcantu saddhanti sabbe attano saddhaṃ pamuñcantu vissajjentu. Pacchimapadadvaye ayamattho, ahañhi attano paguṇaṃ suppavattitampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā na bhāsiṃ, idāni pana sabbe janā saddhābhājanaṃ upanentu, pūressāmi tesaṃ saṅkappanti.

71.“无障碍”者，即指开阔通达。无上觉者之道门，是不死之门。此门由我开启并立定，如此昭示。众人当放下对自己信念的执着，放下执着与疑惑。在两脚之前表示无罪，我虽有缺点，却仍坚守这至高至善的身语意法，现在众生皆应食用信心，我将满足他们的心愿。

Aggasāvakayugavaṇṇanā上首弟子双之解释

§73

73.Bodhirukkhamūleti bodhirukkhassa avidūre ajapālanigrodhe antarahitoti attho. Kheme migadāyeti isipatanaṃ tena samayena khemaṃ nāma uyyānaṃ hoti, migānaṃ pana abhayavāsatthāya dinnattā migadāyoti vuccati. Taṃ sandhāya vuttaṃ – ‘‘kheme migadāye’’ti. Yathā ca vipassī bhagavā, evaṃ aññepi buddhā paṭhamaṃ dhammadesanatthāya gacchantā ākāsena gantvā tattheva otaranti. Amhākaṃ pana bhagavā upakassa ājīvakassa upanissayaṃ disvā – ‘‘upako imaṃ addhānaṃ paṭipanno, so maṃ disvā sallapitvā gamissati. Atha puna nibbindanto āgamma arahattaṃ sacchikarissatī’’ti ñatvā aṭṭhārasayojanamaggaṃ padasāva agamāsi. Dāyapālaṃ āmantesīti disvāva punappunaṃ oloketvā – ‘‘ayyo no, bhante, āgato’’ti vatvā upagataṃ āmantesi.

73.“菩提树根”即指离菩提树不远、长满密叶的无花果树之间隔着的地方。麋鹿园即是仙人堕处，即那时该园因安乐众生得名。佛陀维帕西等诸佛，均曾为初转法轮而腾空来去。我们的佛看见波逸迦阿阇世的靠山——波逸迦，明了他将遵循此法修行，见佛说法会去，后当再来实现阿拉汉道，心知遂愿后，步行十八由旬来到此地。见大统领，屡次凝望并称：“尊者至此”，至而慰问。

§75-6

75-6.Anupubbiṃ kathanti dānakathaṃ, dānānantaraṃ sīlaṃ, sīlānantaraṃ saggaṃ, saggānantaraṃ magganti evaṃ anupaṭipāṭikathaṃ kathesi. Tattha dānakathanti idaṃ dānaṃ nāma sukhānaṃ nidānaṃ, sampattīnaṃ mūlaṃ, bhogānaṃ patiṭṭhā, visamagatassa tāṇaṃ leṇaṃ gati parāyaṇaṃ, idhalokaparalokesu dānasadiso avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi. Idañhi avassayaṭṭhena ratanamayasīhāsanasadisaṃ, patiṭṭhānaṭṭhena mahāpathavīsadisaṃ, ārammaṇaṭṭhena ālambanarajjusadisaṃ. Idañhi dukkhanittharaṇaṭṭhena nāvā, samassāsanaṭṭhena saṅgāmasūro, bhayaparittāṇaṭṭhena susaṅkhatanagaraṃ, maccheramalādīhi anupalittaṭṭhena padumaṃ, tesaṃ nidahanaṭṭhena aggi, durāsadaṭṭhena āsīviso, asantāsanaṭṭhena sīho, balavantaṭṭhena hatthī, abhimaṅgalasammataṭṭhena setausabho, khemantabhūmisampāpanaṭṭhena valāhakaassarājā. Dānañhi loke sakkasampattiṃ mārasampattiṃ brahmasampattiṃ cakkavattisampattiṃ sāvakapāramiñāṇaṃ paccekabodhiñāṇaṃ abhisambodhiñāṇaṃ detīti evamādidānaguṇapaṭisaṃyuttaṃ kathaṃ.

75-76.逐渐讲述布施的因果，布施后讲戒，戒后往生天，天后修行道，如此不间断地讲述。所谓布施，是安乐之因，是福报根本，是财富之基础，是安立住所，是驱除恶苦，是归依终极。在此安立上，犹如宝珠座；依托上，如广大土地；基于所住上，是可倚系的绳索。以“苦的彼岸”为目的，有舟；以佛法集会为目的，有勇猛牺牲；以避免恐惧为目的，有安顿繁盛的城市；以不受鱼虾等污染为目的，有莲花；以灭火难解为目的，有水；以不灭摇动为目的，有狮子；以强大有力为目的，有大象；以被公认为幸福之地为目的，有白水牛；以安全之地为目的，有云王。布施于世间带来诸天福德、魔众成就、梵天结果、转轮圣王财富，带来弟子智慧、独觉智、正遍知、阿拉汉智慧等，如是由布施诸德而生的种种说法。

Yasmā pana dānaṃ dadanto sīlaṃ samādātuṃ sakkoti, tasmā tadanantaraṃ sīlakathaṃ kathesi. Sīlakathanti sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ. Idhalokaparalokasampattīnañhi sīlasadiso avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi, sīlasadiso alaṅkāro natthi, sīlapupphasadisaṃ pupphaṃ natthi, sīlagandhasadiso gandho natthi, sīlālaṅkārena hi alaṅkataṃ sīlakusumapiḷandhanaṃ sīlagandhānulittaṃ sadevakopi loko olokento tittiṃ na gacchatīti evamādisīlaguṇapaṭisaṃyuttaṃ kathaṃ.

因为施主布施能够安立戒律，所以随后讲述戒法。所谓戒法，是指戒作为根基、所依、住所、筹划和归终。世间与出世间财富中，没有如戒的安立、所依、住所、筹划和归终；无戒则无装饰，无戒如花亦无花，无戒如香亦无香。以戒之装饰美化之，且如同戒香的芬芳，即使天人虽观察世界也不生厌倦。如此由戒德相关的种种说法。

Idaṃ pana sīlaṃ nissāya ayaṃ saggo labbhatīti dassetuṃ sīlānantaraṃ saggakathaṃ kathesi. Saggakathanti ayaṃ saggo nāma iṭṭho kanto manāpo, niccamettha kīḷā, niccaṃ sampattiyo labbhanti, cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ paṭilabhanti, tāvatiṃsā tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassānīti evamādisaggaguṇapaṭisaṃyuttaṃ kathaṃ. Saggasampattiṃ kathayantānañhi buddhānaṃ mukhaṃ nappahoti. Vuttampi cetaṃ – ‘‘anekapariyāyena kho ahaṃ, bhikkhave, saggakathaṃ katheyya’’ntiādi.

此处以持戒为依凭，说明依持戒而得天界，故在戒律之后讲说天界。所谓天界，即令心欢喜悦、乐于其中者。此处所说的，天界为常嬉戏之处，常得殊胜功德，四大王天天人九万二千岁中享天福天乐。忉利天有三千万亿年六千亿岁，如是天界诸种殊胜聚合之说。说天界功德时，佛陀无不亲口宣说。记载亦有佛告比库曰：“比库们，我曾多方因缘而说天界之义。”等语。

Evaṃ saggakathāya palobhetvā puna hatthiṃ alaṅkaritvā tassa soṇḍaṃ chindanto viya – ‘‘ayampi saggo anicco addhuvo, na ettha chandarāgo kātabbo’’ti dassanatthaṃ – ‘‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’tiādinā (ma. ni. 1.235; 2.42) nayena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi. Tattha ādīnavoti doso. Okāroti avakāro lāmakabhāvo. Saṃkilesoti tehi sattānaṃ saṃsāre saṃkilissanaṃ. Yathāha – ‘‘kilissanti vata bho sattā’’ti (ma. ni. 2.351). Evaṃ kāmādīnavena tejjatvā nekkhamme ānisaṃsaṃ pakāsesi, pabbajjāya guṇaṃ pakāsesīti attho. Sesaṃ ambaṭṭhasuttavaṇṇanāyaṃ vuttanayañceva uttānatthañca.

因贪恋天界趣乐，于是伪装犀利，断除须发，表现如断象鼻犀利形状，以此表明“天界亦无常且险恶，不应生欲贪恋”。复以“情欲不足多苦多忧患，且厉害更甚”等语，教导欲乐之难安。此中“厉害”谓愤怒烦恼，“污秽”谓对众生轮回之污染。其意谓借欲乐险恶之理，发扬出家修行因缘，彰显出离之利。此为《中部·尼陆婆经》之义理阐述。其余对《蚂蜜经》之分解亦为高义。

§77

77.Alatthunti kathaṃ alatthuṃ? Ehibhikkhubhāvena. Bhagavā kira tesaṃ iddhimayapattacīvarassūpanissayaṃ olokento anekāsu jātīsu cīvaradānādīni disvā etha bhikkhavotiādimāha . Te tāvadeva bhaṇḍū kāsāyavasanā aṭṭhahi bhikkhuparikkhārehi sarīrapaṭimukkeheva vassasatikattherā viya bhagavantaṃ namassamānāva nisīdiṃsu.

第七十七问谓：“何为阿阇世（出家）？”由比库之身份而得知。传闻佛陀曾观诸种族，因见其具足神通之衣，见多种布施衣物等，告言：“尔等乃为比库。”诸比库亦恭敬佛陀，披袈裟，持八种比库装备，如百年长老一般，恭敬礼拜佛陀而座。

Sandassesītiādīsu idhalokatthaṃ sandassesi, paralokatthaṃ sandassesi. Idhalokatthaṃ dassento aniccanti dassesi, dukkhanti dassesi, anattāti dassesi, khandhe dassesi, dhātuyo dassesi, āyatanāni dassesi, paṭiccasamuppādaṃ dassesi, rūpakkhandhassa udayaṃ dassento pañca lakkhaṇāni dassesi, tathā vedanākkhandhādīnaṃ, tathā vayaṃ dassentopi udayabbayavasena paññāsalakkhaṇāni dassesi, paralokatthaṃ dassento nirayaṃ dassesi, tiracchānayoniṃ, pettivisayaṃ, asurakāyaṃ, tiṇṇaṃ kusalānaṃ vipākaṃ, channaṃ devalokānaṃ, navannaṃ brahmalokānaṃ sampattiṃ dassesi.

所谓示现，有时示现今世利益，有时示现他世利益。示现今世则分别无常、苦、无我，显现蕴、界、根、缘起等义。示现色蕴起灭，示现五种特征，复示感受、想等蕴之五十种特征。示现他世则示现地狱、畜生、饿鬼、阿修罗等三恶道的痛苦果报，亦显现隐密天界、新鲜梵天界的殊胜功德。

Samādapesīti catupārisuddhisīlaterasadhutaṅgadasakathāvatthuādike kalyāṇadhamme gaṇhāpesi.

所谓隶属聚合，是指四种圣净戒律、十三条善行、十项持戒、十种善法等之集合。

Samuttejesīti suṭṭhu uttejesi, abbhussāhesi. Idhalokatthañceva paralokatthañca tāsetvā tāsetvā adhigataṃ viya katvā kathesi. Dvattiṃsakammakāraṇapañcavīsatimahābhayappabhedañhi idhalokatthaṃ buddhe bhagavati tāsetvā tāsetvā kathayante pacchābāhaṃ, gāḷhabandhanaṃ bandhitvā cātumahāpathe pahārasatena tāḷetvā dakkhiṇadvārena niyyamāno viya āghātanabhaṇḍikāya ṭhapitasīso viya sūle uttāsito viya mattahatthinā maddiyamāno viya ca saṃviggo hoti. Paralokatthañca kathayante nirayādīsu nibbatto viya devalokasampattiṃ anubhavamāno viya ca hoti.

所谓精进，即善加发勤、努力不懈。无论是今世利益，或他世利益，皆轮流诠说。对三十二种因缘、二十五种大怖畏等佛陀今世利益，轮流激励讲说。有如用坚固的绳索束缚，制止漫行，并施以四大道路上猛烈鞭打，将铁钉插入、用长矛扎刺，以狂象的力量驮负，激发奋发勇猛般。对他世利益，则说地狱诸苦受，犹如灭尽，复有天界功德遭遇之受，令修行人乐受之。

Sampahaṃsesīti paṭiladdhaguṇena codesi, mahānisaṃsaṃ katvā kathesīti attho.

“Sampahaṃsesīti”谓以所得的优良品质激发，经过强力劝诫而劝说之义。

Saṅkhārānaṃ ādīnavanti heṭṭhā paṭhamamaggādhigamatthaṃ kāmānaṃ ādīnavaṃ kathesi, idha pana uparimaggādhigamatthaṃ – ‘‘aniccā, bhikkhave, saṅkhārā addhuvā anassāsikā, yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitu’’ntiādinā (a. ni. 7.66; saṃ. ni. 2.134) nayena saṅkhārānaṃ ādīnavañca lāmakabhāvañca tappaccayañca kilamathaṃ pakāsesi. Yathā ca tattha nekkhamme, evamidha – ‘‘santamidaṃ, bhikkhave, nibbānaṃ nāma paṇītaṃ tāṇaṃ leṇa’’ntiādinā nayena nibbāne ānisaṃsaṃ pakāsesi.

造作诸法之危患者，以下分别论述二途。下道谓欲界之危患，于初道已得之义加以说解；上道则以“诸造作无常，诸比库，当观诸造作皆是无常、离欲、解脱之缘”的教言（如《增壹阿含》七卷六十六节、《相应部》二章一百三十四节）示现造作之危险、疲敝及因缘。如若证入出离，则以“寂灭者，诸比库，涅槃者，实为至善、至安乐的防护”等语阐明涅槃之因缘。

Mahājanakāyapabbajjāvaṇṇanā大众出家之解释

§78

78.Mahājanakāyoti tesaṃyeva dvinnaṃ kumārānaṃ upaṭṭhākajanakāyoti.

大迦纳迦耶者，谓二童子之父亲及其看护者也。

§80

80.Bhagavantaṃ saraṇaṃ gacchāma, dhammañcāti saṅghassa aparipuṇṇattā dvevācikameva saraṇamagamaṃsu.

「当归依尊者，亦归依法。」此谓众僧团不圆具时，宁互言二者中任择归依而得安稳。

§81

81.Alatthunti pubbe vuttanayeneva ehibhikkhubhāveneva alatthuṃ. Ito anantare pabbajitavārepi eseva nayo.

『Alatthu』一词最初即以此比库身份之意宣说，之后于出家时亦依此意理。

Cārikāanujānanavaṇṇanā允许游行之解释

§85

85.Parivitakko udapādīti kadā udapādi? Sambodhito satta saṃvaccharāni satta māse satta divase atikkamitvā udapādi. Bhagavā kira pitusaṅgahaṃ karonto vihāsi. Rājāpi cintesi – ‘‘mayhaṃ jeṭṭhaputto nikkhamitvā buddho jāto, dutiyaputto me nikkhamitvā aggasāvako jāto, purohitaputto dutiyaaggasāvako, ime ca avasesā bhikkhū gihikālepi mayhaṃ puttameva parivāretvā vicariṃsu. Ime sabbe idānipi mayhaṃyeva bhāro, ahameva ca ne catūhi paccayehi upaṭṭhahissāmi, aññesaṃ okāsaṃ na dassāmī’’ti vihāradvārakoṭṭhakato paṭṭhāya yāva rājagehadvārā ubhayato khadirapākāraṃ kārāpetvā kilañjehi chādāpetvā vatthehi paṭicchādāpetvā upari ca chādāpetvā suvaṇṇatārakavicittaṃ samolambitatālakkhandhamattaṃ vividhapupphadāmavitānaṃ kārāpetvā heṭṭhā bhūmiyaṃ cittattharaṇehi santharāpetvā anto ubhosu passesu mālāvacchake puṇṇaghaṭe, sakalamaggavāsatthāya ca gandhantare pupphāni pupphantare gandhe ca ṭhapāpetvā bhagavato kālaṃ ārocāpesi.

「何时发起思惟？」曰：佛陀已正觉，历七年七月七日而发起。世尊于此居止时，以父亲之慈念为念。国王亦思：“我长子既已出家而佛陀诞生，我次子亦出家为第一弟子，太子为第二位第一弟子，这些余众比库于家门时亦是我子肩负周旋。如今诸责任皆归于我，吾将以四缘援持，不使他人获机。”守护王宫门，将柿树叶布于两侧树木，以蔽庇荫凉，地上铺席，顶上覆盖，饰以金星彩带、各色花环以及满溢的花篮，乃至四方尽放芳香花朵，令佛陀时刻居所清净，庄严照顾，遂告佛陀时间。

Bhagavā bhikkhusaṅghaparivuto antosāṇiyāva rājagehaṃgantvā bhattakiccaṃ katvā vihāraṃ paccāgacchati. Añño koci daṭṭhumpi na labhati, kuto pana bhikkhaṃ vā dātuṃ, pūjaṃ vā kātuṃ, dhammaṃ vā sotuṃ. Nāgarā cintesuṃ – ‘‘ajja satthu loke uppannassa sattamāsādhikāni sattasaṃvaccharāni, mayañca daṭṭhumpi na labhāma, pageva bhikkhaṃ vā dātuṃ, pūjaṃ vā kātuṃ, dhammaṃ vā sotuṃ. Rājā – ‘mayhameva buddho, mayhameva dhammo, mayhameva saṅgho’ti mamāyitvā sayameva upaṭṭhahi. Satthā ca uppajjamāno sadevakassa lokassa atthāya hitāya uppanno. Na hi raññoyeva nirayo uṇho assa, aññesaṃ nīluppalavanasadiso. Tasmā rājānaṃ vadāma. Sace no satthāraṃ deti, iccetaṃ kusalaṃ. No ce deti, raññā saddhiṃ yujjhitvāpi saṅghaṃ gahetvā dānādīni puññāni karoma. Na sakkā kho pana suddhanāgareheva evaṃ kātuṃ, ekaṃ jeṭṭhapurisampi gaṇhāmā’’ti.

世尊被比库僧团环绕，像战车夫进入王宫后完成供养之事，便返回住处。其他任何人都无缘看到，更不能布施比库、供养或听法。市民们心中思忖：“今日尊者出世已逾七年七个月七十日，然而我们未能一见，何况布施比库、供养或听闻法义。”国王说：“佛陀应属于我，法应属于我，僧团应属于我。”使我专心侍奉尊者。圣者出世，是为诸天众生利益安乐而生。国中无如天蓝莲池般清凉之地，何况地狱般炽热之苦。故我当言于众曰：若他们愿将尊者赠与我，这是一大利事；若不赠与，我们便联合全王国，带领僧团作布施、造功德。但于纯净之城，实难做到此；即使军队中的最强者也难成此事。

Te senāpatiṃ upasaṅkamitvā tassetamatthaṃ ārocetvā – ‘‘sāmi, kiṃ amhākaṃ pakkho hosi, udāhu rañño’’ti āhaṃsu. So – ‘‘ahaṃ tumhākaṃ pakkho homi, api ca kho pana paṭhamadivaso mayhaṃ dātabbo’’ti. Te sampaṭicchiṃsu. So rājānaṃ upasaṅkamitvā – ‘‘nāgarā, deva, tumhākaṃ kupitā’’ti āha. Kimatthaṃ tātāti? Satthāraṃ kira tumheyeva upaṭṭhahatha, amhe na labhāmāti. Sace idānipi labhanti, na kuppanti, alabhantā tumhehi saddhiṃ yujjhitukāmā devāti. Yujjhāmi, tāta, nāhaṃ bhikkhusaṅghaṃ demīti. Deva tumhākaṃ dāsā tumhehi saddhiṃ yujjhāmāti vadanti, tumhe kaṃ gaṇhitvā yujjhissathāti? Nanu tvaṃ senāpatīti? Nāgarehi vinā na samattho ahaṃ devāti. Tato rājā – ‘‘balavanto nāgarā, senāpatipi tesaññeva pakkho’’ti ñatvā ‘‘aññānipi sattamāsādhikāni sattasaṃvaccharāni mayhaṃ bhikkhusaṅghaṃ dadantū’’ti āha. Nāgarā na sampaṭicchiṃsu. Rājā – ‘‘cha vassāni, pañca, cattāri, tīṇi, dve, ekavassa’’nti hāpesi. Evaṃ hāpentepi na sampaṭicchiṃsu. Aññe satta divase yāci. Nāgarā – ‘‘atikakkhaḷaṃ dāni raññā saddhiṃ kātuṃ na vaṭṭatī’’ti anujāniṃsu.

诸将军前来，向国王报告：“大王，我们将如何为您效力，请指示。”国王答：“我就是你们之所依托，且今日起第一天应向我供养。”他们均表示同意。国王前往见市民，言：“各位天人、市民，你们对我怒气已生，因你等未能见得尊者，认为我们未曾拥有。如今若能见面，不会生怒，未得者愿与汝等共护佛法。吾将奉献僧团，愿尔等勿忧。”众人问：“君是将军乎？无汝们不可立众间。”国王知晓：“众市民实力强大，你们即是将军代表。我愿未来七年七个月七十日继续供养僧团。”众人不同意。国王三番五次请求，市民答：“今日难济与你等联合。”

Rājā sattamāsādhikānaṃ sattannaṃ saṃvaccharānaṃ sajjitaṃ dānamukhaṃ sattannameva divasānaṃ vissajjetvā cha divase kesañci apassantānaṃyeva dānaṃ datvā sattame divase nāgare pakkosāpetvā – ‘‘sakkhissatha, tāta, evarūpaṃ dānaṃ dātu’’nti āha. Tepi – ‘‘nanu amheyeva nissāya taṃ devassa uppanna’’nti vatvā – ‘‘sakkhissāmā’’ti āhaṃsu. Rājā piṭṭhihatthena assūni puñchamāno bhagavantaṃ vanditvā – ‘‘bhante, ahaṃ aṭṭhasaṭṭhibhikkhusatasahassaṃ aññassa vāraṃ akatvā yāvajīvaṃ catūhi paccayehi upaṭṭhahissāmīti cintesiṃ. Nāgarā na dāni me anuññātā, nāgarā hi ‘mayaṃ dānaṃ dātuṃ na labhāmā’ti kuppanti. Bhagavā sve paṭṭhāya tesaṃ anuggahaṃ karothā’’ti āha.

国王已筹备历时七年七个月七十日的盛大布施，准备在这七十日的最后一天放弃世间百般为难之物，给予那些隐居未曾现身之人布施。第七天，他召唤市民，说：“将军啊，请接受这等布施。”他们答：“此布施非为我们个别，而是依托于天神而起。”国王合掌顶礼世尊，说：“世尊，我曾发愿，生生世世中于四种条件护持您。今市民不同意，我恐他们将怒不可遏，难为我提供布施。世尊，请您怜悯他们，给与加持。”

Atha dutiyadivase senāpati mahādānaṃ sajjetvā – ‘‘ajja yathā añño koci ekabhikkhampi na deti, evaṃ rakkhathā’’ti samantā purise ṭhapesi. Taṃ divasaṃ seṭṭhibhariyā rodamānā dhītaraṃ āha – ‘‘sace, amma, tava pitā jīveyya, ajjāhaṃ paṭhamaṃ dasabalaṃ bhojeyya’’nti . Sā taṃ āha – ‘‘amma, mā cintayi, ahaṃ tathā karissāmi yathā buddhappamukho bhikkhusaṅgho paṭhamaṃ amhākaṃ bhikkhaṃ paribhuñjissatī’’ti. Tato satasahassagghanikāya suvaṇṇapātiyā nirudakapāyāsassa pūretvā sappimadhusakkarādīhi abhisaṅkharitvā aññāya pātiyā paṭikujjitvā taṃ sumanamālāguḷehi parikkhipitvā mālāguḷasadisaṃ katvā bhagavato gāmaṃ pavisanavelāya sayameva ukkhipitvā dāsigaṇaparivutā nagarā nikkhami. Antarāmagge senāpatiupaṭṭhākā – ‘‘amma, mā ito agamā’’ti vadanti. Mahāpuññā nāma manāpakathā honti, na ca tesaṃ punappunaṃ bhaṇantānaṃ kathā paṭikkhipituṃ sakkā hoti. Sā – ‘‘cūḷapitā mahāpitā mātulā kissa tumhe gantuṃ na dethā’’ti āha. Senāpatinā – ‘‘aññassa kassaci khādanīyabhojanīyaṃ dātuṃ mā dethā’’ti ṭhapitamha ammāti. Kiṃ pana me hatthe khādanīyaṃ bhojanīyaṃ passathāti? Mālāguḷaṃ passāmāti . Kiṃ tumhākaṃ senāpati mālāguḷapūjampi kātuṃ na detīti? Deti, ammāti. Tena hi, apetha, apethāti bhagavantaṃ upasaṅkamitvā mālāguḷaṃ gaṇhāpetha bhagavāti āha. Bhagavā ekaṃ senāpatissupaṭṭhākaṃ oloketvā mālāguḷaṃ gaṇhāpesi. Sā bhagavantaṃ vanditvā – ‘‘bhagavā, bhavābhave nibbattiyaṃ me sati paritassanajīvitaṃ nāma mā hotu, ayaṃ sumanamālā viya nibbattanibbattaṭṭhāne piyāva homi, nāmena ca sumanā yevā’’ti patthanaṃ katvā satthārā – ‘‘sukhinī hohī’’ti vuttā vanditvā padakkhiṇaṃ katvā pakkāmi.

次日，那将军准备用重大的供养来保护国土，号召众人：“今日如再无人布施，应守护之。”当天，有贤妇哭泣对女儿说：“如父尚存，我愿第一个奉养他。”女子答道：“母亲勿忧，依佛教僧团先奉养我们的比库。”于是她装满数百千黄金片及装有浓粥的器皿，涂抹甘蜜、糖蜜等美味，装饰以鲜花，装成花环状，入佛住所时亲手奉献。随从告诫：“母亲勿往此地。”大功德者之一生难得，世间亦不能重复很多次她所作之事。女子说：“父上为大恩长辈，母亲与舅父怎能不奉养？”将军答：“不可许予他人食物。”女子问：“我手里何物？”答：“花环。”将军问：“为何不可向你作花环供养？”答：“可以。”便奉献给佛。佛看到随从敬献花环，赞许女子，告诫道：“愿你在生死轮回中心不失正念，愿你如鲜花般美好且名号如花。”说毕，环绕跪拜后离去。

Bhagavā senāpatissa gehaṃ gantvā paññattāsane nisīdi. Senāpati yāguṃ gahetvā upagañchi, satthā pattaṃ pidahi. Nisinno, bhante, bhikkhusaṅghoti. Atthi no eko antarā piṇḍapāto laddhoti. So mālaṃ apanetvā piṇḍapātaṃ addasa. Cūḷupaṭṭhāko āha – ‘‘sāmi, mālāti maṃ vatvā mātugāmo vañcesī’’ti. Pāyāso bhagavantaṃ ādiṃ katvā sabbesaṃ bhikkhūnaṃ pahoti. Senāpatipi attano deyyadhammaṃ adāsi. Satthā bhattakiccaṃ katvā maṅgalaṃ vatvā pakkāmi. Senāpati – ‘‘kā nāma sā piṇḍapātamadāsī’’ti pucchi. Seṭṭhidhītā, sāmīti. Sappaññā sā itthī, evarūpāya ghare vasantiyā purisassa saggasampatti nāma na dullabhāti taṃ ānetvā jeṭṭhikaṭṭhāne ṭhapesi.

佛陀前往将军家，坐于指定座位。将军携带祭品来至，佛陀接过。比库们问：“有施主吗？今未得布施。”将军取来花环见布施仪式。副将说：“夫人，怜悯我，莫欺我。”佛陀饮用粥食，施与众比库。将军将自家供养呈献以表达对佛之敬意。佛陀完毕餐食且祝祷后离去。将军询问花环出于谁手，答曰“夫人”。这女子智慧过人，住于如家之所，带来难得之物置于长辈座位。

Punadivase nāgarā dānamadaṃsu, punadivase rājāti ekantarikāya dānaṃ dātuṃ ārabhiṃsu. Rājāpi carapurise ṭhapetvā nāgarehi dinnadānato atirekataraṃ deti, nāgarāpi tatheva katvā raññā dinnadānato atirekataraṃ. Rājagehe nāṭakitthiyo daharasāmaṇere vadanti – ‘‘gaṇhatha, tātā, na gahapatikānaṃ gattavatthādīsu puñchitvā bāḷadārakānaṃ kheḷasiṅghāṇikādidhovanahatthehi kataṃ , suciṃ paṇītaṃ kata’’nti. Punadivase nāgarāpi dadamānā vadanti – ‘‘gaṇhatha, tātā, na nagaragāmanigamādīsu saṅkaḍḍhitataṇḍulakhīradadhisappiādīhi, na aññesaṃ jaṅghasīsapiṭṭhiādīni bhañjitvā āharāpitehi kataṃ, jātisappikhīrādīhiyeva kata’’nti. Evaṃ sattasu saṃvaccharesu sattasu māsesu sattasu divasesu ca atikkantesu atha bhagavato ayaṃ vitakko udapādi. Tena vuttaṃ – ‘‘sambodhito satta saṃvaccharāni satta māsāni satta divasāni atikkamitvā udapādī’’ti.

复一日，市民竞相布施，皇宫内亦争先互相供养。宫中童子及新入沙门之人戏言：“收拾吧，将军们，非众家户主之所有，而是牛儿童手中玩具及清洁之物。”翌日，市民布施时又言：“收拾吧，将军们，不可将城与集市中的积米、酪乳及蜜糖等分发于他人，不可折断他人鸡腿鸡翅等，也不可收取新生蜜蜂等。”在七年七个月七十日超过期满时，世尊生起此念，言：“正觉已逾七年七个月七十日而生。”

§87

87.Aññataromahābrahmāti dhammadesanaṃ āyācitabrahmāva.

87. 有一说乃是大梵天求请佛陀作法义宣说。

§89

89.Caturāsīti āvāsasahassānīti caturāsīti vihārasahassāni. Te sabbepi dvādasasahassabhikkhugaṇhanakā mahāvihārā abhayagiricetiyapabbatacittalapabbatamahāvihārasadisāva ahesuṃ.

89. 四十八万个住所者，意谓四十八万个僧伽住房。这些全部的僧伽连同十二万比库众共同建立的大寺院，在无畏山、舍提山、波蒲山等大寺方位上。

§90

90.Khantī paramaṃ tapoti adhivāsanakhanti nāma paramaṃ tapo. Titikkhāti khantiyā eva vevacanaṃ. Titikkhā saṅkhātā adhivāsanakhanti uttamaṃ tapoti attho. Nibbānaṃ paramanti sabbākārena pana nibbānaṃ paramanti vadanti buddhā. Na hi pabbajito parūpaghātīti yo adhivāsanakhantivirahitattā paraṃ upaghāteti bādheti hiṃsati, so pabbajito nāma na hoti. Catutthapādo pana tasseva vevacanaṃ. ‘‘Na hi pabbajito’’ti etassa hi na samaṇo hotīti vevacanaṃ. Parūpaghātīti etassa paraṃ viheṭhayantoti vevacanaṃ. Atha vā parūpaghātīti sīlūpaghātī. Sīlañhi uttamaṭṭhena paranti vuccati. Yo ca samaṇo paraṃ yaṃ kañci sattaṃ viheṭhayanto parūpaghātī hoti, attano sīlaṃ vināsako, so pabbajito nāma na hotīti attho. Athavā yo adhivāsanakhantiyā abhāvato parūpaghātī hoti, paraṃ antamaso ḍaṃsamakasampi sañcicca jīvitā voropeti, so na hi pabbajito. Kiṃ kāraṇā? Malassa apabbājitattā. ‘‘Pabbājayamattano malaṃ, tasmā pabbajitoti vuccatī’’ti (dha. pa. 388) idañhi pabbajitalakkhaṇaṃ. Yopi na heva kho upaghāteti, na māreti, api ca daṇḍādīhi viheṭheti, so paraṃ viheṭhayanto samaṇo na hoti. Kiṃ kāraṇā? Vihesāya asamitattā. ‘‘Samitattā hi pāpānaṃ , samaṇoti pavuccatī’’ti (dha. pa. 265) idañhi samaṇalakkhaṇaṃ.

90. 忍耐为极高的苦行，而所谓忍耐是在世上栖住忍耐之苦。寂默禅定，即忍耐，是指极高的苦行。涅槃为最上者，佛陀称涅槃为所有境界中最为极上。确有出家人若不杀害他人，若依据忍耐而绝不加害他人，则称为出家人。四次戒律中对此亦有所明说：「不为出家人」乃明其非沙门；所谓他害即指他人受难之意。又亦可解释为戒律之侵犯。或曰若沙门加害七众生而自毁其戒，则不为真正出家人。又或若因无忍耐而加害他人，甚至致使对方因毒虫而断生者，亦非出家人。何故？因污秽不净，故谓未出家。「我以污秽而称出家人，故称出家」（俱舍法句388）是出家标志。若不起杀害之恶行，不夺命，然而施以刑罚等辅助伤害者，虽伤害肢解者，亦非沙门。何因？因缺乏节制。「节制正是恶事的止息，故称为沙门」（俱舍法句265），这是沙门标识。

Dutiyagāthāya sabbapāpassāti sabbākusalassa. Akaraṇanti anuppādanaṃ. Kusalassāti catubhūmikakusalassa. Upasampadāti paṭilābho. Sacittapariyodapananti attano cittajotanaṃ, taṃ pana arahattena hoti. Iti sīlasaṃvarena sabbapāpaṃ pahāya samathavipassanāhi kusalaṃ sampādetvā arahattaphalena cittaṃ pariyodāpetabbanti etaṃ buddhānaṃ sāsanaṃ ovādo anusiṭṭhī ti.

次章偈言，“诸恶”者谓所有恶行，“诸善”者谓四禅定之善行，“不造”者谓不生诸恶，“善”者谓由四根本善行而来，“受学”者谓圆满受持，“心净”者谓自身心灵净洁，此乃由阿拉汉证悟而得。如此藉由戒律束缚，舍除诸恶，借止观修习成就善法，最后令心净化，此为佛陀教法的规范引导及实践。

Tatiyagāthāya anūpavādoti vācāya kassaci anupavadanaṃ. Anūpaghātoti kāyena upaghātassa akaraṇaṃ. Pātimokkheti yaṃ taṃ paatimokkhaṃ, atipamokkhaṃ, uttamasīlaṃ, pāti vā agativisesehi mokkheti duggatibhayehi, yo vā naṃ pāti, taṃ mokkhetīti ‘‘pātimokkha’’nti vuccati. Tasmiṃ pātimokkhe ca saṃvaro. Mattaññutāti paṭiggahaṇaparibhogavasena pamāṇaññutā. Pantañca sayanāsananti sayanāsanañca saṅghaṭṭanavirahitanti attho. Tattha dvīhiyeva paccayehi catupaccayasantoso dīpito hotīti veditabbo. Etaṃ buddhāna sāsananti etaṃ parassa anupavadanaṃ anupaghātanaṃ pātimokkhasaṃvaro paṭiggahaṇaparibhogesu mattaññutā aṭṭhasamāpattivasibhāvāya vivittasenāsanasevanañca buddhānaṃ sāsanaṃ ovādo anusiṭṭhīti. Imā pana sabbabuddhānaṃ pātimokkhuddesagāthā hontīti veditabbā.

第三偈解释「无违」于言语无违犯之义，而无伤害意谓不以身害他者。律藏所称“巴提摩卡”，即准有确定的根本戒律、至上戒律和护行戒律等，能令恐怖趣恶道者得解脱。若不护持此戒，即非解脱。所谓“不为出家人”，即非沙门。复谓“他害”意谓干犯他人。又含有戒律之破坏意。不但如之，若在持戒、受用方面量度适度、有节制，且生活起居遵规律制，则受戒定恪守四种条件者，佛称为出家人。此为佛教法之规约与过失免除之规范。由诸佛所立，故彼诸佛之出家戒律偈章应当知晓。

Devatārocanavaṇṇanā天人告知之解释

§91

91. Ettāvatā ca iminā vipassissa bhagavato apadānānusārena vitthārakathanena – ‘‘tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā’’ti evaṃ vuttāya dhammadhātuyā suppaṭividdhabhāvaṃ pakāsetvā idāni – ‘‘devatāpi tathāgatassa etamatthaṃ ārocesu’’nti vuttaṃ devatārocanaṃ pakāsetuṃ ekamidāhantiādimāha.

91. 至此便根据佛陀如实般若述说之传承陈说佛陀深妙教理——「如来应事，诸比库，当于法界洞彻明见」；既言教理之洞彻明见已陈显，即表明各诸天亦为如来语义所感，因而将天人告知之事亦予揭示，乃至发言天人之发起言辞。

Tattha subhagavaneti evaṃnāmake vane. Sālarājamūleti vanappatijeṭṭhakassa mūle. Kāmacchandaṃ virājetvāti anāgāmimaggena mūlasamugghātavasena virājetvā. Yathā ca vipassissa, evaṃ sesabuddhānampi sāsane vutthabrahmacariyā devatā ārocayiṃsu, pāḷi pana vipassissa ceva amhākañca bhagavato vasena āgatā.

对此，所谓“尊贵者”者，谓以此名称称之。于莎拉王树根，即森林地主杰蒂卡之根本。所谓克服欲欲，谓于无来者道上，以根本断绝之法而克服欲欲。如同毗婆舍那尊者，诸余佛陀之教法中亦复如是，天众曾以此示现梵行。而巴利中毗婆舍那尊者及我等世尊皆曾来住。

Tattha attano sampattiyā na hāyanti, na vihāyantīti avihā. Na kañci sattaṃ tapantīti atappā. Sundaradassanā abhirūpā pāsādikāti sudassā. Suṭṭhu passanti, sundarametesaṃ vā dassananti sudassī. Sabbeheva ca saguṇehi bhavasampattiyā ca jeṭṭhā, natthettha kaniṭṭhāti akaniṭṭhā.

于此，自身功德不减，亦不退转，此谓不退失。无任何炽然燃烧，此谓无烦恼。具美妙外观，令人欢喜此谓美丽。清楚了知，乃所谓他们眼见之美观。众皆因具诸妙德与功德而为尊长，于此处不存在较低之说，亦无最下之谓。

Idha ṭhatvā bhāṇavārā samodhānetabbā. Imasmiñhi sutte vipassissa bhagavato apadānavasena tayo bhāṇavārā vuttā. Yathā ca vipassissa, evaṃ sikhīādīnampi apadānavasena vuttāva. Pāḷi pana saṅkhittā. Iti sattannaṃ buddhānaṃ vasena amhākaṃ bhagavatā ekavīsati bhāṇavārā kathitā. Tathā avihehi. Tathā atappehi. Tathā sudassehi. Tathā sudassīhi. Tathā akaniṭṭhehīti sabbampi chabbīsatibhāṇavārasataṃ hoti. Tepiṭake buddhavacane aññaṃ suttaṃ chabbīsatibhāṇavārasataparimāṇaṃ nāma natthi, suttantarājā nāma ayaṃ suttantoti veditabbo. Ito paraṃ anusandhidvayampi niyyātento iti kho bhikkhavetiādimāha. Taṃ sabbaṃ uttānamevāti.

于此，当立定演说言教。于此经中毗婆舍那尊者及世尊之偈语，有三种演说格律。如毗婆舍那尊者，对皈依等亦以偈语说之。巴利文皆简洁。释部诸佛中，我世尊所说二十一种格律，俱以尊长、无烦、具美、明丽、非末者五称谓，合计达三千六百韵句。三藏中无他经藏与之等量，此称为《经藏王》。此后当依注释分解讲解，故有言：“乃向前当二次回溯而进。”此皆为上乘也。

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如是，于《吉祥悦意》长部注释中

Mahāpadānasuttavaṇṇanā niṭṭhitā. · 《大本经》注释完毕。