6. Mahāgovindasuttaṃ · 6. 大果文德经义注
6. Mahāgovindasuttavaṇṇanā6. 大果文德经义疏
§293
293.Evaṃme sutanti mahāgovindasuttaṃ. Tatrāyamanuttānapadavaṇṇanā – pañcasikhoti pañcacūḷo pañcakuṇḍaliko. So kira manussapathe puññakammakaraṇakāle daharo pañcacūḷakadārakakāle vacchapālakajeṭṭhako hutvā aññepi dārake gahetvā bahigāme catumaggaṭṭhānesu sālaṃ karonto pokkharaṇiṃ khaṇanto setuṃ bandhanto visamaṃ maggaṃ samaṃ karonto yānānaṃ akkhapaṭighātanarukkhe harantoti evarūpāni puññāni karonto vicaritvā daharova kālamakāsi. Tassa so attabhāvo iṭṭho kanto manāpo ahosi. So kālaṃ katvā cātumahārājikadevaloke navutivassasatasahassappamāṇaṃ āyuṃ gahetvā nibbatti. Tassa tigāvutappamāṇo suvaṇṇakkhandhasadiso attabhāvo ahosi. So sakaṭasahassamattaṃ ābharaṇaṃ pasādhetvā navakumbhamatte gandhe vilimpitvā dibbarattavatthadharo rattasuvaṇṇakaṇṇikaṃ piḷandhitvā pañcahi kuṇḍalakehi piṭṭhiyaṃ vattamānehi pañcacūḷakadārakaparihāreneva vicarati. Tenetaṃ ‘‘pañcasikho’’ tveva sañjānanti.
如是我闻，有大迦毗罗卫经。此中关于“帕恭西阇”一词的解释——帕恭西阇者，即五个顶发、五个小发簇、五个耳环组成。传说此人在人道行善期间，少时即为五顶小发的儿童，曾为牛群放牧童，且为乳牛的长者。其与他幼童相交，外出乡间，在四条大路交汇之所建造凉亭，挖掘池塘，修筑桥梁，整治不平坦之路，成就使车辆不中石磴且免受阻碍之路线。行此种种功德之时，犹如幼童般的时节已过。此人的本性可喜、受人欢迎且令人欢悦。其渡过时光，于四大王天界获得寿命，长达九十万亿百千年。故其形貌光华如三t俩的黄金宝藏。此人饰以一万车珠饰品，以九罐香熏，披负神仙长袍，身着夜光金色衣饰，佩戴五个耳环，五个小发簇环绕周身，行动之间宛如五顶小发簇的童子。由此而被称为「帕恭西阇」。
Abhikkantāya rattiyāti abhikkantāya khīṇāya rattiyā, ekakoṭṭhāsaṃ atītāyāti attho. Abhikkantavaṇṇoti atiiṭṭhakantamanāpavaṇṇo. Pakatiyāpi hesa kantavaṇṇo, alaṅkaritvā āgatattā pana abhikkantavaṇṇo ahosi. Kevalakappanti anavasesaṃ samantato. Anavasesattho ettha kevalasaddo. Kevalaparipuṇṇanti ettha viya. Samantato attho kappasaddo, kevalakappaṃ jetavanantiādīsu viya. Obhāsetvāti ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho.
「阿彼干塔夜」即「夜已尽」，意指单（数）数的晚时（时节）已过；「阿提塔亚」意味过去、已往。阿彼干塔色者，谓超越寻求所乐之色；又称装饰色，但到来时仍为阿彼干塔色。单用「迦霸」表无残余、完满无缺之义。此处「迦霸」指单纯名称。单纯圆满意，即全然、遍及之义，类似「迦霸那」等词。光显义指照耀光芒，月如是、日如是，皆发出一色一光，意味着一体光明。
Devasabhāvaṇṇanā天众会义疏
§294
294.Sudhammāyaṃ sabhāyanti sudhammāya nāma itthiyā ratanamattakaṇṇikarukkhanissandena nibbattasabhāyaṃ . Tassā kira phalikamayā bhūmi, maṇimayā āṇiyo , suvaṇṇamayā thambhā, rajatamayā thambhaghaṭikā ca saṅghātā ca, pavāḷamayāni vāḷarūpāni, sattaratanamayā gopānasiyo ca pakkhapāsakā ca mukhavaṭṭi ca, indanīlaiṭṭhakāhi chadanaṃ, sovaṇṇamayaṃ chadanapīṭhaṃ, rajatamayā thūpikā, āyāmato ca vitthārato ca tīṇi yojanasatāni, parikkhepato navayojanasatāni, ubbedhato pañcayojanasatāni, evarūpāyaṃ sudhammāyaṃ sabhāyaṃ.
294.此谓「苏达摩雅」集会，「苏达摩」意指以珍宝为装饰耳，女眷之称。此集会因女众主体，著以宝饰耳而得名。其地乃果实丰富之地，满盈玉石宝珠、黄金沙柱、银铃罐及锦缎等珍宝。又有珊瑚凡坚茎，七宝养护舍居和防护围墙，屋顶铺以黄金，镶有银盘，堂屋为金顶结构，尺度宽广绵延，长达三百由旬，广宽九十由旬，中间五由旬高低分层，如此精妙华美的「苏达摩」集会场所。
Dhataraṭṭhotiādīsu dhataraṭṭho gandhabbarājā gandhabbadevatānaṃ koṭisatasahassena parivuto koṭisatasahassasuvaṇṇamayāni phalakāni ca suvaṇṇasattiyo ca gāhāpetvā puratthimāya disāya pacchimābhimukho dvīsu devalokesu devatā purato katvā nisinno.
所谓「达塔罗多」，即香光天王。被无数香神环绕，环绕数量为亿亿千万。许多金质甲壳之类护身甲环，护卫于其前方，朝东方、西方的两大天界神祇前方，端坐其上，镇守护持。
Virūḷhako kumbhaṇḍarājā kumbhaṇḍadevatānaṃ koṭisatasahassena parivuto koṭisatasahassarajatamayāni phalakāni ca suvaṇṇasattiyo ca gāhāpetvā dakkhiṇāya disāya uttarābhimukho dvīsu devalokesu devatā purato katvā nisinno.
「毗卢贺」乃坤盘鬼王，率领亿亿千万鬼神，佩戴亿亿千万金质甲胄，坐于南方，面向北部两天界。守卫镇护于众天神之前，安坐威严。
Virūpakkho nāgarājā nāgānaṃ koṭisatasahassena parivuto koṭisatasahassamaṇimayāni mahāphalakāni ca suvaṇṇasattiyo ca gāhāpetvā pacchimāya disāya puratthimābhimukho dvīsu devalokesu devatā purato katvā nisinno.
「毗卢婆迦」为龙王，龙众俱为亿亿千万。其佩戴同样数目之宝石甲胄和辉煌护具，居西方，面向东方，镇守两天界之前，安坐恭敬。
Vessavaṇo yakkharājā yakkhānaṃ koṭisatasahassena parivuto koṭisatasahassapavāḷamayāni mahāphalakāni ca suvaṇṇasattiyo ca gāhāpetvā uttarāya disāya dakkhiṇābhimukho dvīsu devalokesu devatā purato katvā nisinnoti veditabbo.
夜叉王维萨瓦那，率领百千万计的夜叉众多，成群结队环绕，携带亿万巨大的盾牌和七十七种金器，面向南方，坐于两处天界的天神之前，须当知此。
Atha pacchā amhākaṃ āsanaṃ hotīti tesaṃ pacchato amhākaṃ nisīdituṃ okāso pāpuṇāti. Tato paraṃ pavisituṃ vā passituṃ vā na labhāma. Sannipātakāraṇaṃ panettha pubbe vuttaṃ catubbidhameva. Tesu vassūpanāyikasaṅgaho vitthārito. Yathā pana vassūpanāyikāya, evaṃ mahāpavāraṇāyapi puṇṇamadivase sannipatitvā ‘‘ajja kattha gantvā kassa santike pavāressāmā’’ti mantenti. Tattha sakko devānamindo yebhuyyena piyaṅgudīpamahāvihārasmiṃyeva pavāreti. Sesā devatā pāricchattakādīni dibbapupphāni ceva dibbacandanacuṇṇāni ca gahetvā attano attano manāpaṭṭhānameva gantvā pavārenti. Evaṃ pavāraṇasaṅgahatthāya sannipatanti .
然后，其后方出现我们的座位，其后方给我们坐下的位置得以现成。然而之后既不能入座，亦不能观看。此乃因聚会缘故，此地以前宣说过具有四种。此四种中包含雨安居的聚集，极为详尽。犹如雨安居之聚集，正如大雨安居满月日众聚会时共议“今日往何处，向谁请安”，于是萨咖天帝身处彼深喜塔大寺，当中主导雨安居；其余天神手持遮盖物、天花、天香粉，各依自身意愿巡行，请安。如此聚首，故称雨安居会。
Devaloke pana āsāvatī nāma latā atthi. Sā pupphissatīti devā vassasahassaṃ upaṭṭhānaṃ gacchanti. Pāricchattake pupphamāne ekavassaṃ upaṭṭhānaṃ gacchanti. Te tassa paṇḍupalāsādibhāvato paṭṭhāya attamanā honti. Yathāha –
天界中有名为阿萨瓦提的蔓藤。天神们每雨季会去侍奉此藤。天神们在遮盖物上撒花，来供养此藤，彼此心悦诚服。譬如讲及：
‘‘Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘paṇḍupalāso kho dāni pāricchattako koviḷāro, na cirasseva pannapalāso bhavissatī’ti. Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, khārakajāto hoti, jālakajāto hoti, kuṭumalakajāto hoti, korakajāto hoti. Attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘korakajāto dāni pāricchattako koviḷāro na cirasseva sabbapāliphullo bhavissatī’ti (a. ni. 7.69).
「比库们，当时，天神聚集之时，三十三天的遮盖物正是木麻黄，与芭蕉、榴莲相似，天神们心悦诚服认为木麻黄是遮盖物，认为不会很快消失。又时，三十三天之遮盖物成为番石榴，有刺，叶似蔷薇，花似卷柏，天神们心悦诚服道：番石榴是遮盖物，不久此树能结果满枝。」
Sabbapāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsa yojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati. Ayamānubhāvo pāricchattakassa koviḷārassā’’ti.
实际上，这遮盖物树遍长满结果，宽广五十由旬，满天香缭绕。此乃遮盖物树的真实现象。
Pupphite pāricchattake ārohaṇakiccaṃ vā aṅkusakaṃ gahetvā namanakiccaṃ vā pupphāharaṇatthaṃ caṅkoṭakakiccaṃ vā natthi, kantanakavāto uṭṭhahitvā pupphāni vaṇṭato kantati, sampaṭicchanakavāto sampaṭicchati, pavesanakavāto sudhammaṃ devasabhaṃ paveseti, sammajjanakavāto purāṇapupphāni nīharati, santharaṇakavāto pattakaṇṇikakesarāni naccanto santharati, majjhaṭṭhāne dhammāsanaṃ hoti. Yojanappamāṇo ratanapallaṅko upari tiyojanena setacchattena dhārayamānena, tadanantaraṃ sakkassa devarañño āsanaṃ atthariyati. Tato tettiṃsāya devaputtānaṃ, tato aññāsaṃ mahesakkhadevatānaṃ. Aññataradevatānaṃ pana pupphakaṇṇikāva āsanaṃ hoti.
洒花遮盖物树上，天神不需升上去采花，也不需持钩行礼，其上无采花工，风起枝叶摇动，花瓣飞落，风吹花瓣散落，天神进入神殿坐正，神殿中央设有佛法座，尺寸约三由旬，覆以象牙白盖，之后，萨咖天帝的宝座立于其上。紧接着三十三天神的宝座，诸多大神天神亦再其后。另有少数天神设有花仙女的座位。
Devā devasabhaṃ pavisitvā nisīdanti. Tato pupphehi reṇuvaṭṭi uggantvā upari kaṇṇikaṃ āhacca nipatamānā devatānaṃ tigāvutappamāṇaṃ attabhāvaṃ lākhārasaparikammasajjitaṃ viya karoti. Tesaṃ sā kīḷā catūhi māsehi pariyosānaṃ gacchati. Evaṃ pāricchattakakīḷānubhavanatthāya sannipatanti.
天人们进入天众会座后便坐下。随后，有天人手持花朵和沙土覆盖于头顶，放下后宛如以装饰莲花的金属器皿进行礼敬。他们的戏乐持续四个月圆满结束。正因享受这遮蔽护持之戏乐，众天人聚集于此。
Māsassa pana aṭṭhadivase devaloke mahādhammasavanaṃ ghusati. Tattha sudhammāyaṃ devasabhāyaṃ sanaṅkumāro vā mahābrahmā, sakko vā devānamindo, dhammakathikabhikkhu vā, aññataro vā dhammakathiko devaputto dhammakathaṃ katheti. Aṭṭhamiyaṃ pakkhassa catunnaṃ mahārājānaṃ amaccā, cātuddasiyaṃ puttā, pannarase sayaṃ cattāro mahārājāno nikkhamitvā suvaṇṇapaṭṭañca jātihiṅgulakañca gaṇhitvā gāmanigamarājadhāniyo anuvicaranti. Te – ‘‘asukā nāma itthī vā puriso vā buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato. Saṅghaṃ saraṇaṃ gato. Pañcasīlāni rakkhati. Māsassa aṭṭha uposathe karoti. Mātuupaṭṭhānaṃ pūreti. Pituupaṭṭhānaṃ pūreti. Asukaṭṭhāne uppalahatthakasatena pupphakumbhena pūjā katā. Dīpasahassaṃ āropitaṃ. Akāladhammasavanaṃ kāritaṃ. Chattavedikā puṭavedikā kucchivedikā sīhāsanaṃ sīhasopānaṃ kāritaṃ. Tīṇi sucaritāni pūreti. Dasakusalakammapathe samādāya vattatī’’ti suvaṇṇapaṭṭe jātihiṅgulakena likhitvā āharitvā pañcasikhassa hatthe denti. Pañcasikho mātalissa hatthe deti. Mātali saṅgāhako sakkassa devarañño deti.
一个月八日，天界响起盛大法音。在那里，代表正法的天众会中，或是天子诸如大梵天、萨咖天帝，或是精通法义的比库，或是某位说法天子讲述佛法。八月初八日，四大国王的母亲与众生国王们携带金布与绢织的手帕，游历乡邑城镇。他们称道：『无论男女皆归依佛，归依法，归依僧。持守五戒，月八望日行八关斋戒，圆满孝顺父母。于供养坛处以百朵莲花壶供奉。树立千盏灯火。设立华盖、幢幡、篷帐、狮座和狮梯。谓之成就三善行。并以十善业道常行于世。』他们将写于金织布上的名签与绢织的手帕呈于五顶冠者，五顶冠者又付与马大力，这位马大力作为萨咖天帝的使者而传递。
Yadā puññakammakārakā bahū na honti, potthako khuddako hoti, taṃ disvāva devā – ‘‘pamatto, vata bho mahājano viharati, cattāro apāyā paripūrissanti, cha devalokā tucchā bhavissantī’’ti anattamanā honti. Sace pana potthako mahā hoti, taṃ disvāva devā – ‘‘appamatto, vata bho, mahājano viharati, cattāro apāyā suññā bhavissanti , cha devalokā paripūrissanti, buddhasāsane puññāni karitvā āgate mahāpuññe purakkhatvā nakkhattaṃ kīḷituṃ labhissāmā’’ti attamanā honti. Taṃ potthakaṃ gahetvā sakko devarājā vāceti. Tassa pakatiniyāmena kathentassa saddo dvādasa yojanāni gaṇhāti. Uccena sarena kathentassa ca sakalaṃ dasayojanasahassaṃ devanagaraṃ chādetvā tiṭṭhati. Evaṃ dhammasavanatthāya sannipatanti. Idha pana pavāraṇasaṅgahatthāya sannipatitāti veditabbā.
当行善者众多，行为端正可谓众多时，天人见之便欢喜称道：『愚者未察，真有大圣人现世，令四大地狱满溢，六道天界空虚。』但若善行者稀少，行持薄弱时，天人则忧愁称道：『少愚，实有大圣人其时，诸众圣众悉已入灭，四狱空虚，六天充满；今佛教弘行，诸善行者众多，必得披星戴月，享受天福。』行善群体作为准则，萨咖天帝将法音宣讲。天界长度达十万由旬包覆其言，飞翔时壮观无比。诸众因法音齐聚。此时乃是宣布戒律收结之会。
Tathāgataṃ namassantāti navahi kāraṇehi tathāgataṃ namassamānā . Dhammassa ca sudhammatanti svākkhātatādibhedaṃ dhammassa sudhammataṃ ujuppaṭipannatādibhedaṃ saṅghassa ca suppaṭipattinti attho.
敬礼如来有九个原因。诵法谓法正且清净。法之清净为已开显法义各异，正行法义之差别。向僧众敬礼，谓其清净修行。
Aṭṭhayathābhuccavaṇṇanā八种如实语义疏
§296
296.Yathābhucceti yathābhūte yathāsabhāve. Vaṇṇeti guṇe. Payirudāhāsīti kathesi. Bahujanahitāyapaṭipannoti kathaṃ paṭipanno? Dīpaṅkarapādamūle aṭṭha dhamme samodhānetvā buddhatthāya abhinīharamānopi bahujanahitāya paṭipanno nāma hoti.
296.『如实』意即依其真实相和性质说明，形容美德。『阐述』者即说明其义。修行于广大众生利益者，谓皆行之者如何？在迦叶根基处八法生起，目的为成佛并广利大众者，谓真正的修行。
Dānapāramī, sīlapāramī, nekkhammapāramī, paññāpāramī, vīriyapāramī, khantipāramī, saccapāramī, adhiṭṭhānapāramī, mettāpāramī, upekkhāpāramīti kappasatasahassādhikāni cattāri asaṅkhyeyyāni imā dasa pāramiyo pūrentopi bahujanahitāya paṭipanno.
施舍波罗蜜、戒波罗蜜、离欲波罗蜜、智慧波罗蜜、精进波罗蜜、忍耐波罗蜜、真实波罗蜜、坚定波罗蜜、慈悲波罗蜜、舍弃波罗蜜，共计成就亿万百千万不可计数的这十种波罗蜜者，虽成就无量，仍然是为大众利益而行。
Khantivāditāpasakāle, cūḷadhammapālakumārakāle, chaddantanāgarājakāle, bhūridattacampeyyasaṅkhapālanāgarājakāle, mahākapikāle ca tādisāni dukkarāni karontopi bahujanahitāya paṭipanno. Vessantarattabhāve ṭhatvā sattasatakamahādānaṃ datvā sattasu ṭhānesu pathaviṃ kampetvā pāramīkūṭaṃ gaṇhantopi bahujanahitāya paṭipanno. Tato anantare attabhāve tusitapure yāvatāyukaṃ tiṭṭhantopi bahujanahitāya paṭipanno.
在忍辱精进时期、小法护持少年的时期、贾旦城国王时期、多宝簇拥的城护持王时期、大卡比时期，虽经历诸多艰难困苦，但为了大众利益而努力修行。身处外族之中，施予七百亿的大布施，使七地震动，甚至移山越岭，也为了大众利益而努力修行。随后又在自存身期间，在忉利天城停留至数十岁，仍为大众利益而修持。
Tattha pañca pubbanimittāni disvā dasasahassacakkavāḷadevatāhi yācito pañca mahāvilokanāni viloketvā devānaṃ saṅgahatthāya paṭiññaṃ datvā tusitapurā cavitvā mātukucchiyaṃ paṭisandhiṃ gaṇhantopi bahujanahitāya paṭipanno.
当时观见五种前行相，受请于十万天宫天神，观察五种大视相，为众神集体施舍供养后，离开忉利天城，接受母胎之胎道重生，也为了大众利益而努力修行。
Dasa māse mātukucchiyaṃ vasitvā lumbinīvane mātukucchito nikkhamantopi, ekūnatiṃsavassāni agāraṃ ajjhāvasitvā mahābhinikkhamanaṃ nikkhamitvā anomanadītīre pabbajantopi, chabbassāni padhānena attānaṃ kilametvā bodhipallaṅkaṃ āruyha sabbaññutaññāṇaṃ paṭivijjhantopi, sattasattāhaṃ bodhimaṇḍe yāpentopi, isipatanaṃ āgamma anuttaraṃ dhammacakkaṃ pavattentopi, yamakapāṭihāriyaṃ karontopi, devorohaṇaṃ orohantopi, buddho hutvā pañcacattālīsa vassāni tiṭṭhantopi, āyusaṅkhāraṃ ossajantopi, yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyantopi bahujanahitāya paṭipanno. Yāvassa sāsapamattāpi dhātuyo dharanti, tāva bahujanahitāya paṭipannoti veditabbo. Sesapadāni etasseva vevacanāni. Tattha pacchimaṃ pacchimaṃ purimassa purimassa attho.
在母胎中停留十个月，于鹿野苑母胎中出生后，住家生活一百二十九年，之后出家修道，六年速进修习，登上菩提席，悟得一切通达智慧。七百七十天在菩提场所中停留，来到仙人堕处，演说无上正法轮，展现双重神通，升天天界又下降人间，成佛后住世四十五年，放弃寿命，经过双重结界，不着著地，进入无余涅槃并证无余涅槃的法界，依然为了大众利益而努力修行。应知，只要尘世法尚存，佛法亦随存。以上诸义，亦有多种不同经文分别说明。此处前后句义各不相同颇多差别，应当分别理解。
Neva atītaṃse samanupassāma, na panetarahīti atītepi buddhato aññaṃ na samanupassāma, anāgatepi na samanupassāma, etarahi pana aññassa satthuno abhāvatoyeva aññatra tena bhagavatā na samanupassāmāti ayamettha attho. Aṭṭhakathāyampi hi – ‘‘atītānāgatā buddhā amhākaṃ satthārā sadisāyeva, kiṃ sakko kathetī’’ti vicāretvā – ‘‘etarahi bahujanahitāya paṭipanno satthā amhākaṃ satthāraṃ muñcitvā añño koci natthi, tasmā na passāmāti kathetī’’ti vuttaṃ. Yathā ca ettha, evaṃ ito paresupi padesu ayamattho veditabbo. Svākkhātādīni ca kusalādīni ca vuttatthāneva.
不可一味执着于过去之事，也不可断然否认过去，非佛不可相同观照他佛；未来不可相同观照，但此时此刻佛陀的教化不同于他人，仅有世尊一人，无他可比，此理正是如此。注疏云：“昔昔过去未来佛，皆与我等诸师无二。何为可说？因目前为大众利益而行的师，是我等唯一师，故不应见他佛。”如是理当理解，其他地方亦有此义。正法教义及利他功德皆合于此理。
Gaṅgodakaṃ yamunodakenāti gaṅgāyamunānaṃ samāgamaṭṭhāne udakaṃ vaṇṇenapi gandhenapi rasenapi saṃsandati sameti, majjhe bhinnasuvaṇṇaṃ viya ekasadisameva hoti, na mahāsamuddaudakena saṃsaṭṭhakāle viya visadisaṃ. Parisuddhassa nibbānassa paṭipadāpi parisuddhāva. Na hi daharakāle vejjakammādīni katvā agocare caritvā mahallakakāle nibbānaṃ daṭṭhuṃ sakkā, nibbānagāminī pana paṭipadā parisuddhāva vaṭṭati ākāsūpamā. Yathā hi ākāsampi alaggaṃ parisuddhaṃ candimasūriyānaṃ ākāse icchiticchitaṭṭhānaṃ gacchantānaṃ viya nibbānaṃ gacchantassa bhikkhuno paṭipadāpi kule vā gaṇe vā alaggā abaddhā ākāsūpamā vaṭṭati. Sā panesā tādisāva bhagavatā paññattā kathitā desitā. Tena vuttaṃ – ‘‘saṃsandati nibbānañca paṭipadā cā’’ti.
江水如恒河与耶穆那水汇合之地，水质水味虽异，融合为一，但不是大海水汇合时纯净无杂。涅槃之道亦如是纯净无杂，不像幼年时期从事药师法事，生活不洁净时能见涅槃，实践涅槃之道必须清净坚固。犹如天空纯净透明，日月在空中随意变化位置，修行涅槃者其道亦如空虚明净，不受俗世纯杂之束缚。这就是世尊所说：“虽然水混合，但涅槃及其道路清净。”“
Paṭipannānanti paṭipadāya ṭhitānaṃ. Vusitavatanti vutthavāsānaṃ etesaṃ. Laddhasahāyoti etesaṃ tattha tattha saha ayanato sahāyo. ‘‘Adutiyo asahāyo appaṭisamo’’ti idaṃ pana asadisaṭṭhena vuttaṃ. Apanujjāti tesaṃ majjhepi phalasamāpattiyā viharanto cittena apanujja, apanujjeva ekārāmataṃ anuyutto viharatīti attho.
实践者即为立于修行道中者。“曾住”即为逗留期间。“得到助手”，意谓与护持者同行作伴。“不支持的，不协助的”者，则无助无伴。修行者达到果位后，内心安住不退转，不受动摇，安然独处无所依附而生活，意指此义。
Abhinipphannokho pana tassa bhagavato lābhoti tassa bhagavato mahālābho uppanno. Kadā paṭṭhāya uppanno? Abhisambodhiṃ patvā sattasattāhaṃ atikkamitvā isipatane dhammacakkaṃ pavattetvā anukkamena devamanussānaṃ damanaṃ karontassa tayo jaṭile pabbājetvā rājagahaṃ gatassa bimbisāradamanato paṭṭhāya uppanno. Yaṃ sandhāya vuttaṃ – ‘‘tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti (saṃ. ni. 2.70). Satasahassakappādhikesu catūsu asaṅkhyeyyesu ussannapuññanissandasamuppanno lābhasakkāro mahogho viya ajjhottharamāno āgacchati.
世尊由此获得了成就，无上广大之利。何时因缘成此殊胜之利？世尊成就正觉后，越过七七四十九天，初转法轮于仙人堕处，继而以慈悲驯服天人众生，乃三名刚固比库出家，世尊离开王舍城，应对宾比萨拉伯那之驯服因缘，利缘由此产生。所谓因缘，谓『当时世尊得萨咖天帝尊敬、礼敬、赞叹、恭敬，及布施法衣、乞食、座席、就疾条件之药品和供具』（《增支部》二·七〇）。历经无数劫与无量无边诸善根果报所生，功德盛大如海，今日隆然来至。
Ekasmiṃ kira samaye rājagahe sāvatthiyaṃ sākete kosambiyaṃ bārāṇasiyaṃ bhagavato paṭipāṭibhattaṃ nāma uppannaṃ, tattheko – ‘‘ahaṃ sataṃ vissajjetvā dānaṃ dassāmī’’ti paṇṇaṃ likhitvā vihāradvāre bandhi. Añño – ahaṃ dve satāni. Añño – ahaṃ pañca satāni. Añño – ahaṃ sahassaṃ. Añño – ahaṃ dve sahassāni. Añño – ahaṃ pañca. Dasa. Vīsati. Paññāsaṃ; añño – ahaṃ satasahassaṃ. Añño – ahaṃ dve satasahassāni vissajjetvā dānaṃ dassāmī’’ti paṇṇaṃ likhitvā vihāradvāre bandhi. Janapadacārikaṃ carantampi okāsaṃ labhitvā – ‘‘dānaṃ dassāmī’’ti sakaṭāni pūretvā mahājano anubandhiyeva. Yathāha – ‘‘tena kho pana samayena jānapadā manussā bahuṃ loṇampi telampi taṇḍulampi khādanīyampi sakaṭesu āropetvā bhagavato piṭṭhito piṭṭhito anubandhā honti – ‘yattha paṭipāṭiṃ labhissāma, tattha bhattaṃ karissāmā’ti’’ (mahāva. 282). Evaṃ aññānipi khandhake ca vinaye ca bahūni vatthūni veditabbāni.
当时，王舍城、舍卫城、沙盖城、桑比城、瓦拉那西等诸城，依世尊日日行持生活，有一人于门前书写『我捨百施，将布施献示』，锁于寺门。又有人书写『我捨二百』、『我捨五百』、『我捨千』、『我捨二千』、『我捨五千』、『一十』、『二十』、『五十』，更有人写『我捨十万』、『我捨二十万』，皆书此文后锁门。此等行者出入诸城行乞，广布施粮米油盐食物满车，以世尊为中心，众生随从，谓之『当时诸乡众人与世尊所受供养依止礼敬，皆有约定，一处有寺则常住，并同供养』（《长部》二八二）。此义亦见多部律藏和律篇中，多有记载。
Asadisadāne panesa lābho matthakaṃ patto. Ekasmiṃ kira samaye bhagavati janapadacārikaṃ caritvā jetavanaṃ sampatte rājā nimantetvā dānaṃ adāsi. Dutiyadivase nāgarā adaṃsu. Puna tesaṃ dānato atirekaṃ rājā, tassa dānato atirekaṃ nāgarāti evaṃ bahūsu divasesu gatesu rājā cintesi – ‘‘ime nāgarā divase divase atirekataraṃ karonti, pathavissaro pana rājā nāgarehi dāne parājitoti garahā bhavissatī’’ti. Athassa mallikā upāyaṃ ācikkhi. So rājaṅgaṇe sālakalyāṇipadarehi maṇḍapaṃ kāretvā taṃ nīluppalehi chādetvā pañca āsanasatāni paññāpetvā pañca hatthisatāni āsanānaṃ pacchābhāge ṭhapetvā ekekena hatthinā ekekassa bhikkhuno setacchattaṃ dhārāpesi. Dvinnaṃ dvinnaṃ āsanānaṃ antare sabbālaṅkārapaṭimaṇḍitā ekekā khattiyadhītā catujjātiyagandhaṃ pisati. Niṭṭhitaṃ niṭṭhitaṃ majjhaṭṭhāne gandhambaṇe pakkhipati, taṃ aparā khattiyadhītā nīluppalahatthakena samparivatteti. Evaṃ ekekassa bhikkhuno tisso tisso khattiyadhītaro parivārā, aparā sabbālaṅkārapaṭimaṇḍitā itthī tālavaṇṭaṃ gahetvā bījati, aññā dhamakaraṇaṃ gahetvā udakaṃ parissāveti, aññā pattato udakaṃ harati. Bhagavato cattāri anagghāni ahesuṃ. Pādakathalikā ādhārako apassenaphalakaṃ chattapādamaṇīti imāni cattāri anagghāni ahesuṃ. Saṅghanavakassa deyyadhammo satasahassaṃ agghati. Tasmiñca dāne aṅgulimālatthero saṅghanavako ahosi. Tassa āsanasamīpe ānīto hatthī taṃ upagantuṃ nāsakkhi. Tato rañño ārocesuṃ. Rājā – ‘‘añño hatthī natthī’’ti? Duṭṭhahatthī pana atthi, ānetuṃ na sakkāti. Sammāsambuddho – saṅghanavako kataro mahārājāti? Aṅgulimālatthero bhagavāti. Tena hi taṃ duṭṭhahatthiṃ ānetvā ṭhapetu, mahārājāti. Hatthiṃ maṇḍayitvā ānayiṃsu. So therassa tejena nāsāvātasañcaraṇamattampi kātuṃ nāsakkhi. Evaṃ nirantaraṃ satta divasāni dānaṃ dīyittha. Sattame divase rājā dasabalaṃ vanditvā – ‘‘bhagavā mayhaṃ dhammaṃ desethā’’ti āha.
施舍受具不一。有一时，世尊巡行诸城，于祇树林王邀筵施食。次日众乡民乞食。多日行乞施舍，王忧虑『此乡民常日施舍过多，世尊侍卫财力必将败坏』。其王妃示计，乃于皇宫清净厅建亭遮盖，安设五百座位，置于亭后，再立五百座象座。两两座之间，妃妆饰之女各持四方香炉，净化中位赐香，另一妃持蓝莲拥香旋绕。如此安排，每个比库都有三名妃随侍。彼等身着华服，手持桃叶捻种，或持水洒净，或牵布蓑等。世尊四名无瑕比库由是庄严。足跨华盖，有称为脚掌保护器，供奉安置。桑哈那瓦卡耆年长者负责此供养，称为『指环长老』。有象导至座，无象来侍则遣象。王询问长老，得知象名称为“大王象”。长老以法力使象无法以鼻吹风。如此日施七日，七日后王敬拜十位军士，令世尊说法。
Tassañca parisati kāḷo ca juṇho cāti dve amaccā honti. Kāḷo cintesi – ‘‘nassati rājakulassa santakaṃ, kiṃ nāmete ettakā janā karissanti, bhuñjitvā vihāraṃ gantvā niddāyissanteva, idaṃ pana eko rājapuriso labhitvā kiṃ nāma na kareyya, aho nassati rañño santaka’’nti. Juṇho cintesi – ‘‘mahantaṃ idaṃ rājattanaṃ nāma, ko añño idaṃ kātuṃ sakkhissati? Kiṃ rājā nāma so, yo rājattane ṭhitopi evarūpaṃ dānaṃ dātuṃ na sakkotī’’ti. Bhagavā parisāya ajjhāsayaṃ olokento tesaṃ dvinnaṃ ajjhāsayaṃ viditvā – ‘‘sace ajja juṇhassa ajjhāsayena dhammakathaṃ kathemi, kāḷassa sattadhā muddhā phalissati . Mayā kho pana sattānuddayatāya pāramiyo pūritā. Juṇho aññasmimpi divase mayi dhammaṃ kathayante maggaphalaṃ paṭivijjhissati, idāni pana kāḷaṃ olokessāmī’’ti rañño catuppadikameva gāthaṃ abhāsi –
当聚会中有二臣曰迦罗与优阇。迦罗忧虑曰『王族将绝嗣，众生无所寄托，饮食以居，惟此一王者若失，其名何在？哀叹王嗣将灭绝』。优阇思惟曰『王权广大何人能弟奉？若国王唯有此人且连施舍亦不能，王位将何如？』。世尊观知二臣内心，谓若今日以优阇心听法，迦罗必得七分利益。世尊谓『我已完成众生利益之波罗蜜多。若优阇他日闻法必得究竟果。今日则观迦罗』。其时王即兴奏四句偈。
‘‘Na ve kadariyā devalokaṃ vajanti,
『非天王往生天界，』
Bālā have nappasaṃsanti dānaṃ;
『愚人爱作施舍事；』
Dhīro ca dānaṃ anumodamāno,
具足智慧而称许布施者，
Teneva so hoti sukhī paratthā’’ti. (dha. pa. 177);
借此缘故，他便获得他利的安乐快乐。”（出自《长部·法句经》第177偈）
Rājā anattamano hutvā – ‘‘mayā mahādānaṃ dinnaṃ, satthā ca me mandameva dhammaṃ kathesi, nāsakkhiṃ maññe dasabalassa cittaṃ gahetu’’nti. So bhuttapātarāso vihāraṃ gantvā bhagavantaṃ vanditvā pucchi – ‘‘mayā, bhante, mahantaṃ dānaṃ dinnaṃ, anumodanā ca me na mahatī katā, ko nu kho me, bhante, doso’’ti? Natthi, mahārāja, tava doso, parisā pana aparisuddhā, tasmā dhammaṃ na desesinti. Kasmā pana bhagavā parisā na suddhāti? Satthā dvinnaṃ amaccānaṃ parivitakkaṃ ārocesi. Rājā kāḷaṃ pucchi – ‘‘evaṃ, tāta, kāḷā’’ti? ‘‘Evaṃ, mahārājā’’ti. ‘‘Mayi mama santakaṃ dadamāne tava kataraṃ ṭhānaṃ rujjati, na taṃ sakkomi passituṃ, pabbājetha naṃ mama raṭṭhato’’ti āha. Tato juṇhaṃ pakkosāpetvā pucchi – ‘‘evaṃ kira, tāta, cintesī’’ti? ‘‘Āma, mahārājā’’ti. ‘‘Tava cittānurūpameva hotū’’ti tasmiṃyeva maṇḍape evaṃ paññattesuyeva āsanesu pañca bhikkhusatāni nisīdāpetvā tāyeva khattiyadhītaro parivārāpetvā rājagehato dhanaṃ gahetvā mayā dinnasadisameva satta divasāni dānaṃ dehīti. So tathā adāsi. Datvā sattame divase – ‘‘dhammaṃ bhagavā desethā’’ti āha.
有一位王虽不自称谦逊——“我曾布施过大布施，师长却仅对我略说简法，我想他的心不会被十万军力所动。”于是他携带食器，前往住处，礼敬世尊后问道：“尊者，我曾布施大布施，且我欢迎布施之心不小，尊者看我有何过失吗？”“王者，你无过失，只是僧团不清净，所以才不宣说法。”王再次询问，“为何世尊谓僧团不清净？”“师尊曾指责二名非亲属的不善意。”王对侍臣 Kāla 询问：“如此，是吗，父亲？”“是，大王。”王说：“我将为我弟弟施舍时，他在你处痛苦，我不能见此，且愿兄弟出家离国。”于是召来侍臣问：“你确实如此思虑吗？”“是的，大王。”王说：“你心意必然相合。”当时于殿堂中如此计议，又在座位上安置五名比库，指挥武士帮护，取自王宫财物，以我所给予的等同施舍，连续七日布施。第七日，王说：“愿世尊说法。”
Satthā dvinnampi dānānaṃ anumodanaṃ ekato katvā dve mahānadiyo ekoghapuṇṇā kurumāno viya mahādhammadesanaṃ desesi. Desanāpariyosāne juṇho sotāpanno ahosi. Rājā pasīditvā dasabalassa bāhiravatthuṃ nāma adāsi. Evaṃ abhinipphanno kho pana tassa bhagavato lābhoti veditabbo.
师尊聚集两名比库一同赞叹布施，宛如双江盈溢而一池汇聚，示现大法讲说。讲说结束后，侍臣 Kāla 成为斯陀含。王欢喜，授以名号“十万军力形象”。如此完成，便可知是世尊的殊胜利益。
Abhinipphannosilokoti vaṇṇaguṇakittanaṃ. Sopi bhagavato dhammacakkappavattanato paṭṭhāya abhinipphanno. Tato paṭṭhāya hi bhagavato khattiyāpi vaṇṇaṃ kathenti. Brāhmaṇāpi gahapatayopi nāgā supaṇṇā gandhabbā devatā brahmānopi kittiṃ vatvā – ‘‘itipi so bhagavā’’tiādinā. Aññatitthiyāpi vararojassa sahassaṃ datvā samaṇassa gotamassa avaṇṇaṃ kathehīti uyyojesuṃ. So sahassaṃ gahetvā dasabalaṃ pādatalato paṭṭhāya yāva kesantā apalokayamāno likkhāmattampi vajjaṃ adisvā – ‘‘vippakiṇṇadvattiṃsamahāpurisalakkhaṇe asītianubyañjanavibhūsite byāmappabhāparikkhitte suphullitapāricchattakatārāgaṇasamujjalitaantalikkhavicittakusumasassirikanandanavanasadise anavajjaattabhāve avaṇṇaṃ vadantassa mukhampi viparivatteyya, muddhāpi sattadhā phaleyya, avaṇṇaṃ vattuṃ upāyo natthi, vaṇṇameva vadissāmī’’ti pādatalato paṭṭhāya yāva kesantā atirekapadasahassena vaṇṇameva kathesi. Yamakapāṭihāriye panesa vaṇṇo nāma matthakaṃ patto. Evaṃ abhinipphanno silokoti.
“已成立荣耀”乃赞美世尊颜貌德行之辞。此亦因世尊转法轮而立定。继而，世尊述及贵族后裔状貌。婆罗门、长者、龙、神鸟、甘露天、天神、梵天皆赞誉曰：“正是此世尊。”异教徒等曾予捐赠数千金，斥责沙门果德玛无华，故纷争大起。世尊接纳千金荣誉，重申于十万军力之地，由脚底至发际反复观照，甚至书写细微处皆无瑕疵——“超越世务流转难得真君特质，履足三十二相，周身风采照彻如日月，似花林中的芬芳，犹若天空星辰闪耀，气度庄严无失，称誉其色者，则能转其口，却反受七倍果报，其义无计可施，除称其色外无他法。”由脚底至发际，详述颜色论辞达一万多语句。双声对仗句中此色词是意旨所在。此即“已成立荣耀”之义。
Yāva maññe khattiyāti khattiyā brāhmaṇā vessā suddā nāgā supaṇṇā yakkhā asurā devā brahmānoti sabbeva te sampiyāyamānarūpā haṭṭhatuṭṭhā viharanti. Vigatamado kho panāti ettakā maṃ janā sampiyāyamānarūpā viharantīti na madapamatto hutvā davādivasena āhāraṃ āhāreti, aññadatthu vigatamado kho pana so bhagavā āhāraṃ āhāreti.
“我是王者”意谓：贵族、婆罗门、淑女、龙、神鸟、夜叉、魔众、天人、梵天诸形象皆具全均，往来起止，生活安适。然不为傲慢所染污。诸多世人皆为如是美好形象所憍慢无耻。唯唯唯——然非如此我傲慢，当昼夜节制饮食，非他处我乃节制饮食者，意指世尊节制饮食，绝无冒犯傲慢，慎哉慎哉！
Yathāvādīti yaṃ vācāya vadati, tadanvayamevassa kāyakammaṃ hoti. Yañca kāyena karoti, tadanvayamevassa vacīkammaṃ hoti. Kāyo vā vācaṃ, vācā vā kāyaṃ nātikkamati, vācā kāyena, kāyo ca vācāya sameti. Yathā ca –
所谓『如其所说』者，言语顺着这个意思，其身体行动亦然。反之，身体所作之事，便是顺着它之言语。身体绝不超越言语，言语亦不越过身体，言语随身体合，身体依言语会合。如是说：
‘‘Vāmena sūkaro hoti, dakkhiṇena ajāmigo;
「左边乃野猪，右边是山羊；
Sarena nelako hoti, visāṇena jaraggavo’’ti. –
带鞍的是骡子，鞍子用铁钉钉牢。」
Ayaṃ sūkarayakkho sūkare disvā sūkarasadisaṃ vāmapassaṃ dassetvā te gahetvā khādati, ajāmige disvā taṃsadisaṃ dakkhiṇapassaṃ dassetvā te gahetvā khādati, nelakavacchake disvā vacchakaravaṃ ravanto te gahetvā khādati, goṇe disvā tesaṃ visāṇasadisāni visāṇāni māpetvā te dūratova – ‘‘goṇo viya dissatī’’ti evaṃ upagate gahetvā khādati. Yathā ca dhammikavāyasajātake sakuṇehi puṭṭho vāyaso – ‘‘ahaṃ vātabhakkho, vātabhakkhatāya mukhaṃ vivaritvā pāṇakānañca maraṇabhayena ekeneva pādena ṭhito, tasmā tumhepi –
此野猪鬼见到野猪，展现如野猪之形，因而取食；见到山羊，展现如山羊之形，于右侧显现，取食之；见到带鞍骡子，表现小牛奔跑之姿，取食；见见牛群，则抖散其铁钉，以此远离，心念『似乎为野牛』，于是从空中下至，取食于此。犹如法义风王本生经中，群鸟见风啄击—风食者，因守风食之故，张口伫立，恐死，惟单足站立，故告群鸟曰：
‘‘Dhammaṃ caratha bhaddaṃ vo, dhammaṃ caratha ñātayo;
「持行法者，愿调御法，谨守法行者，诸亲是也；
Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti.
行持法者，终得安乐，彼于后世享无上乐」是也。
Sakuṇesu vissāsaṃ uppādesi, tato –
他在鸟类中生起信心，接着──
‘‘Bhaddako vatāyaṃ pakkhī, dijo paramadhammiko;
“这只鸟真是幸运，乃至能够过于他者，
Ekapādena tiṭṭhanto, dhammo dhammoti bhāsatī’’ti.
独脚而立，自称‘法’者，佐以‘法’之言语。”
Evaṃ vissāsamāgate sakuṇe khādittha. Tena tesaṃ vācā kāyena, kāyo ca vācāya na sameti, na evaṃ bhagavato. Bhagavato pana vācā kāyena, kāyo ca vācāya sametiyevāti dasseti.
如此信心生起的鸟已被吃掉。此等众鸟的语言与身虽存，但语言与身体却不相应，这并非世尊所为。世尊的语言与身体则是完全相应，正如所示。
Tiṇṇā taritā vicikicchā assāti tiṇṇavicikiccho. ‘‘Kathamidaṃ kathamida’’nti evarūpā vigatā kathaṃkathā assāti vigatakathaṃkatho. Yathā hi mahājano – ‘‘ayaṃ rukkho, kiṃ rukkho nāma, ayaṃ gāmo, ayaṃ janapado, idaṃ raṭṭhaṃ, kiṃ raṭṭhaṃ nāma, kasmā nu kho ayaṃ rukkho ujukkhandho, ayaṃ vaṅkakkhandho, kasmā kaṇṭako koci ujuko hoti, koci vaṅko, pupphaṃ kiñci sugandhaṃ, kiñci duggandhaṃ, phalaṃ kiñci madhuraṃ, kiñci amadhura’’nti sakaṅkhova hoti, na evaṃ satthā. Satthā hi – ‘‘imesaṃ nāma dhātūnaṃ ussannussannattā idaṃ evaṃ hotī’’ti vigatakathaṃkathova . Yathā ca paṭhamajjhānādilābhīnaṃ dutiyajjhānādīsu kaṅkhā hoti. Paccekabuddhānampi hi sabbaññutaññāṇe yāthāvasanniṭṭhānābhāvato vohāravasena kaṅkhā nāma hotiyeva, na evaṃ buddhassa. So hi bhagavā sabbattha vigatakathaṃkathoti dasseti.
对于疑惑已断、怀疑已除者，即是斩断疑惑者。诘问‘何以如此，何以如此’这类问题已除的便是除疑者。譬如世间大众疑惑说：‘这树为何名为树？这村庄为何称村庄？这领地为何称国？为何有直而有曲的树枝？为何有刺却有直者，亦有曲者？花草有香亦有臭，果实有甜亦有苦？’这类疑问虽存，然教师不同。教师乃说：‘诸根本法之兴衰变化，正是如此。’像初禅等修得者有疑，二禅级别上乃至有疑，偏觉者亦由于不能完全知见而在行为上有疑，但佛则完全无此疑惑。世尊乃宣示一切皆是无疑的真理。
Pariyositasaṅkappoti yathā keci sīlamattena, keci vipassanāmattena, keci paṭhamajjhānena…pe… keci nevasaññānāsaññāyatanasamāpattiyā, keci sotāpannabhāvamattena…pe… keci arahattena, keci sāvakapāramīñāṇena, keci paccekabodhiñāṇena pariyositasaṅkappā paripuṇṇamanorathā honti, na evaṃ mama satthā. Mama pana satthā sabbaññutaññāṇena pariyositasaṅkappoti dasseti.
所谓“圆满意念”，有些由仅持戒者，有些由唯有观照者，有些起于初禅……有些由断尽色想之入，即无色定界者，有些由斯陀含果者……有些来自阿拉汉者，有些基于弟子超越之智，有些出自偏觉智者，皆可成就圆满意念。然我佛非如此。我佛乃以完全通达一切智而示现圆满意念。
Ajjhāsayaṃ ādibrahmacariyanti karaṇatthe paccattavacanaṃ, adhikāsayena uttamanissayabhūtena ādibrahmacariyena porāṇabrahmacariyabhūtena ca ariyamaggena tiṇṇavicikiccho vigatakathaṃkatho pariyositasaṅkappoti attho. ‘‘Pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti hi vacanato pariyositasaṅkappatāpi bhagavato ariyamaggeneva nipphannāti.
此处所说之‘意志’，为修习正净梵行的目的与缘起之自相应行为，是由深厚本愿根基所成之最上依止，以及与前次所修梵行相续继承的圣道，突破三界烦恼疑惑，断绝辩论纷争，涤净思维杂念的意思。『先前未参透之法，普遍以真实坚信，且完全明了，于魔境中得以镇服』，此言虽简引，却涵盖世尊于圣道中之真理圆满。
§297
297.Yathariva bhagavāti yathā bhagavā, evaṃ ekasmiṃ jambudīpatale catūsu disāsu cārikaṃ caramānā aho vata cattāro jinā dhammaṃ deseyyunti paccāsisamānā vadanti. Athāpare tīsu maṇḍalesu ekato vicaraṇabhāvaṃ ākaṅkhamānā tayo sammāsambuddhāti āhaṃsu. Apare – ‘‘dasa pāramiyo nāma pūretvā catunnaṃ tiṇṇaṃ vā uppatti dullabhā, sace pana eko nibaddhavāsaṃ vasanto dhammaṃ deseyya, eko cārikaṃ caranto, evampi jambudīpo sobheyya ceva, bahuñca hitasukhamadhigaccheyyā’’ti cintetvā aho vata, mārisāti āhaṃsu.
如同称世尊者，即称彼世尊一样，于某一珍宝洲（即须弥洲）四方巡游时，四位胜者一同讲说法义，彼此彼此呼应合说。又他方三洲，企图同归一处修行的三位正觉者也称云：‘十种波罗蜜具足而成，四圣者中成功者甚难，若一人独住且说法，一人巡行弘宣，须弥洲亦复光荣，众生由此得大利乐。’此议论亦谓：‘哦，妙哉！’
§298
298.Aṭṭhānametaṃ anavakāso yanti ettha ṭhānaṃ avakāsoti ubhayametaṃ kāraṇādhivacanameva. Kāraṇañhi tiṭṭhati ettha tadāyattavuttitāya phalanti ṭhānaṃ. Okāso viya cassa taṃ tena vinā aññattha abhāvatoti avakāso. Yanti karaṇatthe paccattaṃ. Idaṃ vuttaṃ hoti – ‘‘yena kāraṇena ekissā lokadhātuyā dve buddhā ekato uppajjeyyuṃ, taṃ kāraṇaṃ natthī’’ti.
这里所谓八处、或说时机（avakāsa）二义俱有，是因缘所成之止境。因缘存立属于彼处，果报随之现前，故称为止境（处所）。“无此因缘，即无彼彼处所”，此乃止境之义。因缘立故各自而存。此章引语云：‘若因一缘，天下两佛同出于一地，此因缘无有矣。’意即同地同时两佛之因缘不存在。
Ettha ca –
这里有一段引文曰——
‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;
“日月并照，四方明朗，普照大地；
Tāva sahassadhā loko, ettha te vattate vaso’’ti. (ma. ni. 1.503) –
天地千重，有此时光泄洒于境。”（《大念处经注》1.503节）——此为天、地万象悉被日月光辉所覆盖，列举因缘，佐证前义。
Gāthāya ekacakkavāḷameva ekā lokadhātu. ‘‘Sahassī lokadhātu akampitthā’’ti (a. ni. 3.126) āgataṭṭhāne cakkavāḷasahassaṃ ekā lokadhātu. ‘‘Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, obhāsena ca phareyyā’’ti (a. ni. 3.81) āgataṭṭhāne tisahassimahāsahassī ekā lokadhātu. ‘‘Ayañca dasasahassī lokadhātū’’ti (ma. ni. 3.201) āgataṭṭhāne dasacakkavāḷasahassāni ekā lokadhātu. Taṃ sandhāya ekissā lokadhātuyāti āha. Ettakañhi jātikhettaṃ nāma. Tatrāpi ṭhapetvā imasmiṃ cakkavāḷe jambudīpassa majjhimadesaṃ na aññatra buddhā uppajjanti jātikhettato pana paraṃ buddhānaṃ uppattiṭṭhānameva na paññāyati. Yenatthenāti yena pavāraṇasaṅgahatthena.
由经偈得知：唯有一轮回系即一世界界。如《增支部》卷三之一二六中云：「千重世界界不动摇。」此处，千轮回即一世界界。《增支部》卷三之八一中记载，如来若欲示现，能以清净光明点亮三千大千世界界。又《中部》卷三之二〇一中说，此处有十千轮回合成的一世界界。依此而说，有一世界界。此称为诸生所处的生处。然于此轮回内，唯有此珠洲之中心地，诸佛出世，其他处则无佛出生。此种佛的降诞圣地尤为殊胜，谓以此狭小之处为佛出生之地。以上解释乃凭戒律中请求表达为准。
Sanaṅkumārakathāvaṇṇanā萨囊咖玛拉谈话义疏
§300
300.Vaṇṇena ceva yasasā cāti alaṅkāraparivārena ca puññasiriyā cāti attho.
第300条中，「以色彩及尊荣装饰」以及「以功德荣光光耀」为义。
§301
301.Sādhu mahābrahmeti ettha sampasādane sādhusaddo. Saṅkhāya modāmāti jānitvā modāma.
第301条中，「善哉，大婆罗门」是赞叹语，用以表示愉悦心意，「庆贺欢喜」即知晓而生喜悦。
Govindabrāhmaṇavatthuvaṇṇanā果文德婆罗门事义疏
§304
304.Yāva dīgharattaṃ mahāpaññova so bhagavāti ettakanti paricchinditvā na sakkā vattuṃ, atha kho yāva dīgharattaṃ aticirarattaṃ mahāpaññova so bhagavā. Noti kathaṃ tumhe maññathāti. Atha sayamevetaṃ pañhaṃ byākātukāmo – ‘‘anacchariyametaṃ, mārisā, yaṃ idāni pāramiyo pūretvā bodhipallaṅke tiṇṇaṃ mārānaṃ matthakaṃ bhinditvā paṭividdhaasādhāraṇañāṇo so bhagavā mahāpañño bhaveyya, kimettha acchariyaṃ, aparipakkāya pana bodhiyā padesañāṇe ṭhitassa sarāgādikālepi mahāpaññabhāvameva vo, mārisā, kathessāmī’’ti bhavapaṭicchannakāraṇaṃ āharitvā dassento bhūtapubbaṃ bhotiādimāha.
第304条大意：长久以来此人堪称大智慧佛。既长久又极久，具足大智慧，如是我说。若诸魔女，尔等何以为疑？以下自作对答述说：魔女啊，此人已成就三种波折中断，根本断灭特殊智慧者，即为大智慧者。以此，成佛处未成熟者虽地势边缘仍有佛出，魔女等我等生住死轮回断灭涅槃之境中坚居，乃真正大智慧者也。此理非奇，亦非法外。
Purohitoti sabbakiccāni anusāsanapurohito. Govindoti govindiyābhisekena abhisitto , pakatiyā panassa aññadeva nāmaṃ, abhisittakālato paṭṭhāya ‘‘govindo’’ti saṅkhyaṃ gato. Jotipāloti jotanato ca pālanato ca jotipālo. Tassa kira jātadivase sabbāvudhāni ujjotiṃsu. Rājāpi paccūsasamaye attano maṅgalāvudhaṃ pajjalitaṃ disvā bhīto aṭṭhāsi. Govindo pātova rājūpaṭṭhānaṃ gantvā sukhaseyyaṃ pucchi rājā – ‘‘kuto me ācariya, sukhaseyyā’’ti vatvā taṃ kāraṇaṃ ārocesi. Mā bhāyi, mahārāja, mayhaṃ putto jāto, tassānubhāvena sakalanagare āvudhāni pajjaliṃsūti. Rājā – ‘‘kiṃ nu kho me kumāro paccatthiko bhaveyyā’’ti cintetvā suṭṭhutaraṃ bhāyi. ‘‘Kiṃ vitakkesi mahārājā’’ti ca puṭṭho tamatthaṃ ārocesi. Atha naṃ govindo ‘‘mā bhāyi mahārāja, neso kumāro tumhākaṃ dubbhissati, sakalajambudīpe pana tena samo paññāya na bhavissati, mama puttassa vacanena mahājanassa kaṅkhā chijjissati, tumhākañca sabbakiccāni anusāsissatī’’ti samassāseti. Rājā tuṭṭho – ‘‘kumārassa khīramūlaṃ hotū’’ti sahassaṃ datvā ‘‘kumāraṃ mahallakakāle mama dassethā’’ti āha. Kumāro anupubbena vuḍḍhimanuppatto. Jotitattā panassa pālanasamatthatāya ca jotipālotveva nāmaṃ akaṃsu. Tena vuttaṃ – ‘‘jotanato ca pālanato ca jotipālo’’ti.
Purohita即一切事务之策划师。Govinda以受封名而得，因其时无其他名号，故受封时即以Govinda著称。Jotipāla意为炽热守护者。其诞生日，兵器皆燃，王见后惊恐肃立。Govinda遂前王宫安然就寝，王询因由。Govinda答：吾子生时，因其有缘故，城内兵器皆燃起火光。王喜曰：愿吾子福根坚固，吾将赏其千金，并于其壮年示我。此子渐长，因炽热守护能力，号为Jotipāla。故云「Jotipālo，即炽热守护者」。
Sammā vossajjitvāti sammā vossajjitvā. Ayameva vā pāṭho. Alamatthadasataroti samattho paṭibalo atthadaso alamatthadaso, taṃ alamatthadasaṃ tiretīti alamatthadasataro. Jotipālasseva māṇavassa anusāsaniyāti sopi jotipālaṃyeva pucchitvā anusāsatīti dasseti.
『正当放下』者，谓正当放下已。此即一段经文。所谓『鉴别句义』者，能（—所指）辨别，称为能（的），亦称为力（的），谓通达真正义理，亦称为非通达真正义理，故谓鉴别（辨义）者，意在超越显现义理。譬如对于照明守护者般的教诲，犹如人子询问照明守护者一般，乃依教示而行。
§305
305.Bhavamatthubhavantaṃ jotipālanti bhoto jotipālassa bhavo vuddhi visesādhigamo sabbakalyāṇañceva maṅgalañca hotūti attho. Sammodanīyaṃ kathanti? ‘‘Alaṃ, mahārāja, mā cintayi, dhuvadhammo esa sabbasattāna’’ntiādinā nayena maraṇappaṭisaṃyuttaṃ sokavinodanapaṭisanthārakathaṃ pariyosāpetvā. Mā no bhavaṃ jotipālo anusāsaniyāpaccabyāhāsīti mā paṭibyākāsi, ‘‘anusāsā’’ti vutto – ‘‘nāhaṃ anusāsāmī’’ti no mā anusāsaniyā paccakkhāsīti attho. Abhisambhosīti saṃvidahitvā paṭṭhapesi. Manussā evamāhaṃsūti taṃ pitarā mahāpaññataraṃ sabbakiccāni anusāsantaṃ sabbakamme abhisambhavantaṃ disvā tuṭṭhacittā govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇoti evamāhaṃsu. Idaṃ vuttaṃ hoti, ‘‘govindo vata, bho, brāhmaṇo ahosi etassa pitā; ayaṃ pana mahāgovindo vata, bho, brāhmaṇo’’ti.
305.生死遍布，光明守护者是光明的守护者，其生存、增长、特殊成就，诸善以及吉祥皆因此而成就。这是其义。有人欢喜地说：『大王啊，莫忧虑，这净法是众生的』，并由此导引，完成了关于死亡相关的悲伤解脱及终结的说教。愿你莫要示意或言说“生死的守护者应受训诫”，因所说的“训诫”并非我训诫我等，因此不意味着我对你训诫。所谓“abhisambhoti”（相应应奉、尊重、伴随）是说明使众生依法而行。人间如是称其为师，他们说：果德弥大智者，为众事指导者，全面指导行者，是伟大的指导者。他们如此称呼。传说谓：果德弥大智者是此指导者的父；这乃是“其父乃是伟大的指导者”之意。
Rajjasaṃvibhajanavaṇṇanā分配王国的解释
§306
306.Yenate cha khattiyāti ye te ‘‘sahāyā’’ti vuttā cha khattiyā, te kira reṇussa ekapitikā kaniṭṭhabhātaro, tasmā mahāgovindo ‘‘ayaṃ abhisitto etesaṃ rajjasaṃvibhāgaṃ kareyya vā na vā, yaṃnūnāhaṃ te paṭikacceva reṇussa santikaṃ pesetvā paṭiññaṃ gaṇhāpeyya’’nti cintento yena te cha khattiyā tenupasaṅkami. Rājakattāroti rājakārakā amaccā.
306.所谓“并立的王族”，即称他们为“随从者”，这些王族是肩负细致农事的年少弟兄。故此，果德弥大智者思虑：“这等已被指定，是否应分配他们的领土？或不分配？但我应至少送些礼品近前给予其回应。”思索后，他便前往那等王族所处处所。所谓王官，即王室仆役和仆人。
§307
307.Madanīyā kāmāti madakarā pamādakarā kāmā. Gacchante gacchante kāle esa anussaritumpi na sakkuṇeyya, tasmā āyantu bhonto āgacchantūti attho.
307.“美欲”是导致沉溺和疏忽的欲乐者。虽多次出行，然时节不宜回忆此事，故意愿他们来临，意为“愿大人们前来吧”。
§308
308.Sarāmahaṃ bhoti tadā kira manussānaṃ saccavādikālo hoti, tasmā ‘‘kadā mayā vuttaṃ, kena diṭṭhaṃ, kena suta’’nti abhūtaṃ avatvā ‘‘sarāmahaṃ bho’’ti āha. Sammodanīyaṃ kathanti kiṃ mahārāja devattaṃ gate raññe mā cintayittha, dhuvadhammo esa sabbasattānaṃ, evaṃbhāvino saṅkhārāti evarūpaṃ paṭisanthārakathaṃ. Sabbāni sakaṭamukhāni paṭṭhapesīti sabbāni cha rajjāni sakaṭamukhāni paṭṭhapesi. Ekekassa rañño rajjaṃ tiyojanasataṃ hoti, reṇussa rañño rajjosaraṇapadeso dasagāvutaṃ, majjhe pana reṇussa rajjaṃ vitānasadisaṃ ahosi. Kasmā evaṃ paṭṭhapesīti? Kālena kālaṃ rājānaṃ passituṃ āgacchantā aññassa rajjaṃ apīḷetvā attano attano rajjapadeseneva āgamissanti ceva gamissanti ca. Pararajjaṃ otiṇṇassa hi – ‘‘bhattaṃ detha, goṇaṃ dethā’’ti vadato manussā ujjhāyanti – ‘‘ime rājāno attano attano vijitena na gacchanti, amhākaṃ pīḷaṃ karontī’’ti. Attano vijitena gacchantassa ‘‘amhākaṃ santikā iminā idañcidañca laddhabbamevā’’ti manussā pīḷaṃ na maññanti. Imamatthaṃ cintayitvā mahāgovindo ‘‘sammodamānā rājāno ciraṃ rajjamanusāsantū’’ti evaṃ paṭṭhapesi.
308.“我曾听闻”的意思是，那时为人赞说信实之时，故有“何时所言？由何所见？由何所闻？”等疑问，但皆被破除，他即说道：“我曾听闻。”有人欢喜地说：“大王啊，勿忧，天上去吧，净法为诸众生。”如此安慰修习者，述说缘起及因缘的内容。指明所有车轮盖的装置，举示所有王国的车轮盖。每个王的国度约有三千由旬，年赖中的统治地盘约十个村落，而王国中心分布相承。为何如此举示？因时常互访王者若入访他国故未带及自国人民，若越境他国，因担忧“给饭与羊群”之类人们嘲笑，抱怨说：“这等君王不带自己随从，反而使我等受苦。”而跟随自己领地的王者，则因“与我们近者获得这些利益”，故众人不觉得苦恼。考虑此理，果德弥大智者便说：“应当欢喜，诸王长期统治其国。”并由此示范。
‘‘Dantapuraṃ kaliṅgānaṃ, assakānañca potanaṃ;
“牙城属于迦邻国，骡马来自阿索迦族；
Māhissati avantīnaṃ, sovīrānañca rodukaṃ.
阿万提国不成为水牛之地，索毗罗族也不成为牧马之所。”
Mithilā ca videhānaṃ, campā aṅgesu māpitā;
米提拉是无形之地诸国的，莺陀是昂耶国诸国的城邑；
Bārāṇasī ca kāsīnaṃ, ete govindamāpitā’’ti. –
巴拉那西是迦尸国的，这些都是为侍奉菩提尊者而赐予的。
Etāni satta nagarāni mahāgovindeneva tesaṃ rājūnaṃ atthāya māpitāni.
这七城都是由伟大的菩提尊者专为其王者提供的赐予。
‘‘Sattabhū brahmadatto ca, vessabhū bharato saha;
七佛王中有一名为悉陀佛陀，另有名为韦沙佛陀与波罗多，在其中，
Reṇu dve ca dhataraṭṭhā, tadāsuṃ satta bhāradhā’’ti. –
还有二位名为若奴的国土守护者，在这些国邑中共有七位国王。
Imāni tesaṃ sattannampi nāmāni. Tesu hi eko sattabhū nāma ahosi, eko brahmadatto nāma, eko vessabhū nāma, eko teneva saha bharato nāma, eko reṇu nāma, dve pana dhataraṭṭhāti ime satta jambudīpatale bhāradhā mahārājāno ahesunti.
这七个国王分别以其名著称，其中有一位名悉陀佛陀，一位名佛陀（梵天赐），一位名韦沙佛陀，还有一位和波罗多联名，另有一位名若奴，此外二位名若奴，他们是这七位大帝王，主宰于大陆上的七大邦国。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵分的解释完毕。
Kittisaddaabbhuggamanavaṇṇanā名声传扬的解释
§311
311.Upasaṅkamiṃsūti ‘‘amhākaṃ ayaṃ issariyasampatti na aññassānubhāvena, mahāgovindassānubhāvena nipphannā. Mahāgovindo amhe satta rājāno samagge katvā jambudīpatale patiṭṭhāpesi, pubbūpakārissa pana na sukarā paṭikiriyā kātuṃ. Amhe sattapi jane esoyeva anusāsatu, etaṃyeva senāpatiñca purohitañca karoma, evaṃ no vuddhi bhavissatī’’ti cintetvā upasaṅkamiṃsu. Mahāgovindopi – ‘‘mayā ete samaggā katā, sace etesaṃ añño senāpati purohito ca bhavissati, tato attano attano senāpatipurohitānaṃ vacanaṃ gahetvā aññamaññaṃ bhindissanti, adhivāsemi nesaṃ senāpatiṭṭhānañca purohitaṭṭhānañcā’’ti cintetvā ‘‘evaṃ bho’’ti paccassosi.
311.“我等这权势荣华，不为他人感受，是因大圣果德玛的感受而成。大圣果德玛与我们七王同心协力，在婆罗洲大地上立定根基，先前的障碍虽难以克服。我们这七人应当服从，任命此人作军队统帅，也作祭司，如此将无增益。”思量如是，便受教诲而前往。大圣果德玛亦思量：“是我与他们同心同力若有别的军队统帅与祭司，将各自执己命令，彼此分争，我则不主持其军官和祭司之位。”语毕答言：“正是如此。”
Satta ca brāhmaṇamahāsāleti ‘‘ahaṃ sabbaṭṭhānesu sammukho bhaveyyaṃ vā na vā, yatthāhaṃ sammukho na bhavissāmi, tattheva te kattabbaṃ karissantī’’ti satta anupurohite ṭhapesi. Te sandhāya idaṃ vuttaṃ – ‘‘satta ca brāhmaṇamahāsāle’’ti. Divasassa dvikkhattuṃ vā sāyaṃ pāto vā nahāyantīti nahātakā. Vatacariyapariyosāne vā nahātā, tato paṭṭhāya brāhmaṇehi saddhiṃ na khādanti na pivantīti nahātakā.
七位婆罗门长者宣言：“无论我于各处是否成为众所瞻仰，如若不被瞻仰，我必完成应做之事”，还指定七位无祭司之人侍奉。聚集后如是言道：“七位婆罗门长者。”一天两次，或暮时沐浴。沐浴结束则不与婆罗门等共食共饮，称此为“沐浴者”。
§312
312.Abbhuggacchīti abhiuggacchi. Tadā kira manussānaṃ ‘‘na brahmunā saddhiṃ amantetvā sakkā evaṃ sakalajambudīpaṃ anusāsitu’’nti nisinnanisinnaṭṭhāne ayameva kathā pavattittha. Na kho panāhanti mahāpuriso kira – ‘‘ayaṃ mayhaṃ abhūto vaṇṇo uppanno, vaṇṇuppatti kho pana na bhāriyā, uppannassa vaṇṇassa rakkhanameva bhāriyaṃ, ayañca me acintetvā amantetvā karontasseva vaṇṇo uppannova, cintetvā mantetvā karontassa pana vitthārikataro bhavissatī’’ti brahmadassane upāyaṃ pariyesanto taṃ disvā sutaṃ kho pana metantiādiatthaṃ parivitakkesi.
312.“上行”亦作“前行”。当时人辈中有言：“弗以婆罗门之教导合众，则不能教化整个婆罗洲。”坐于座上，此言流传开来。但贤者不以为然，谓：“此事非我所闻始，色泽变化并非由妻子而来，色泽产生须由妻子保护，彼色若无用心教导亦非我妻所为，沉思教导者方成较深奥变。”修习真理者见此，便回顾思念其意。
§313
313.Yenareṇu rājā tenupasaṅkamīti evaṃ me antarā daṭṭhukāmo vā sallapitukāmo vā na bhavissati, yato chinnapalibodho sukhaṃ viharissāmīti palibodhupacchedanatthaṃ upasaṅkami, esa nayo sabbattha.
313.王名为沙雷努，若前来，应我欲不见或不语，因断除烦忧，将快意生活，故为断绝烦忧而至，此理在于普遍适用。
§316
316.Sādisiyoti samavaṇṇā samajātikā.
316.同品者，谓种类相似或同族者。
§317
317.Navaṃ sandhāgāraṃ kāretvāti rattiṭṭhānadivāṭṭhānacaṅkamanasampannaṃ vassike cattāro māse vasanakkhamaṃ bahi naḷaparikkhittaṃ vicittaṃ āvasathaṃ kāretvā. Karuṇaṃ jhānaṃ jhāyīti karuṇāya tikacatukkajjhānaṃ jhāyi, karuṇāmukhena panettha avasesāpi tayo brahmavihārā gahitāva. Ukkaṇṭhanā paritassanāti jhānabhūmiyaṃ ṭhitassa anabhiratiukkaṇṭhanā vā bhayaparitassanā vā natthi, brahmuno pana āgamanapatthanā āgamanataṇhā ahūti attho.
317.建造新的集会所，夜宿昼行，具备游走之能，四个月的雨季期间居住，外围有竹篱笆围绕，屋舍分设。修习悲心禅，即以慈悲修习三四禅。由慈心所生，三种梵天游行皆被摄受。无厌无惧谓禅地内无烦恼及恐惧；梵的来临欲求则是到来之渴望义。
Brahmunāsākacchāvaṇṇanā与梵天交谈的解释
§318
318.Bhayanti cittutrāsabhayameva. Ajānantāti ajānamānā. Kathaṃ jānemu taṃ mayanti (dī. ni. 2.179) mayaṃ kinti taṃ jānāma, ayaṃ katthavāsiko, kinnāmo, kiṃ gottotiādīnaṃ ākārānaṃ kena ākārena taṃ dhārayāmāti attho.
318．『恐怖』即心之恐惧害怕。所谓『不知』即不自知。如何能知？彼说『我等如是知，』此谓世间居民为何者，何名，何族等形式，以何种相貌而持此等意，谓此义也。
Maṃ ve kumāraṃ jānantīti maṃ ‘‘kumāro’’ti ‘‘daharo’’ti jānanti. Brahmaloketi seṭṭhaloke. Sanantananti ciratanaṃ porāṇakaṃ . Ahaṃ so porāṇakumāro sanaṅkumāro nāma brahmāti dasseti. Evaṃ govinda jānāhīti govinda paṇḍita, tvaṃ evaṃ jānāhi, evaṃ maṃ dhārehi.
“他人知我为稚子”，即他人称我为“稚子”“少年”。“Brahmaloketi”，谓其居于上界之天。Sanantananti，谓恒常、久远、先古。吾为彼者稚子之名，尔曹亦应如是知我，如是持我。此语实为对“Govinda jānāhīti”之解释，即“智者Govinda既然如此知晓，汝亦当如是了知，如是执持吾身。”此段详细阐明“知”与“持”之关系，说明身心名相间有相依执持的法理。
‘‘Āsanaṃ udakaṃ pajjaṃ, madhusākañca brahmuno;
『坐具、水、净水、蜂蜜树枝』，此为婆罗门之事物。
Agghe bhavantaṃ pucchāma, agghaṃ kurutu no bhava’’nti. –
“我们问问尊者，请为我执持。”此为俗语式对话，表达对尊者的询问和请求。
Ettha agghanti atithino upanāmetabbaṃ vuccati. Teneva idamāsanaṃ paññattaṃ, ettha nisīdatha, idaṃ udakaṃ parisuddhaṃ, ito pānīyaṃ pivatha, pāde dhovatha, idaṃ pajjaṃ pādānaṃ hitatthāya abhisaṅkhataṃ telaṃ, ito pāde makkhetha, idaṃ madhusākanti. Bodhisattassa brahmacariyaṃ na aññesaṃ brahmacariyasadisaṃ hoti, na so ‘‘idaṃ sve, idaṃ tatiyadivase bhavissatī’’ti sannidhiṃ nāma karoti. Madhusākaṃ pana aloṇaṃ adhūpanaṃ atakkaṃ udakena seditasākaṃ, taṃ sandhāyesa – ‘‘idaṃ paribhuñjathā’’ti vadanto ‘‘agghe bhavantaṃ pucchāmā’’tiādimāha. Ime sabbepi agghā brahmuno atthi. Te agghe bhavantaṃ pucchāma. Evaṃ pucchantānañca agghaṃ kurutu no bhavaṃ, paṭiggaṇhātu no bhavaṃ idamagghanti vuttaṃ hoti. Kiṃ panesa – ‘‘ito ekampi brahmā na bhuñjatī’’ti idaṃ na jānātīti. No na jānāti, jānantopi attano santike āgato atithi pucchitabboti vattasīsena pucchati.
此处“尊者”即来访之宾客，应当迎请，他们即为宾客应加恭敬。此坐具为固定之坐处，可坐此处。此水纯净，饮之合宜。足部当净。此钵为涂有油膏以护足部之器，足部应当以之擦拭。此蜂蜜树枝，为Bodhisattva清修所用，但非他人之等同清修衣钵。此蜂蜜枝乃以纯净水洗涤后，指示“请用此以享用”，并说“我们问尊者”，以示礼敬请求。此诸物皆为尊者所用宝物，称为“aggha”，即供品。问者以“aggha”作为称呼，请尊者接受。并非谓梵天一人不使用此物，乃此物供客所专用。宾客需要时提出要求，此乃礼仪所在。
Atha kho brahmā – ‘‘kiṃ nu kho paṇḍito mama paribhogakaraṇābhāvaṃ ñatvā pucchati, udāhu kohaññe ṭhatvā pucchatī’’ti samannāharanto ‘‘vattasīse ṭhito pucchatī’’ti ñatvā paṭiggaṇhituṃ dāni me vaṭṭatīti paṭiggaṇhāma te agghaṃ, yaṃ tvaṃ govinda bhāsasīti āha. Yaṃ tvaṃ govinda bhāsasi – ‘‘idamāsanaṃ paññattaṃ, ettha nisīdathā’’tiādi, tatra te mayaṃ āsane nisinnā nāma homa, pānīyaṃ pītā nāma homa, pādāpi me dhotā nāma hontu, telenapi makkhitā nāma hontu, udakasākampi paribhuttaṃ nāma hotu, tayā dinnaṃ adhivāsitakālato paṭṭhāya yaṃ yaṃ tvaṃ bhāsasi, taṃ taṃ mayā paṭiggahitameva hoti. Tena vuttaṃ – ‘‘paṭiggaṇhāma te agghaṃ, yaṃ tvaṃ govinda bhāsasī’’ti. Evaṃ pana agghaṃ paṭiggaṇhitvā pañhassa okāsaṃ karonto diṭṭhadhammahitatthāyātiādimāha.
乃至梵天承认：“我亦受教诲，知世间智者问我复用何物，每逢访客必问此。”由此梵天应允接受“aggha”，如Govinda所言。Govinda所言“此为固定坐具、请于此坐”，以此礼敬使我等坐于此处，饮水足浴，涂油洁足，用蜂蜜枝洁净，皆为受教之意。对此“aggha”即供品，梵天受其悉数而尊重。由此说明，“aggha”接受礼数乃导引正法理趣也。
Kaṅkhīakaṅkhiṃ paravediyesūti ahaṃ savicikiccho bhavantaṃ parena sayaṃ abhisaṅkhatattā parassa pākaṭesu paravediyesu pañhesu nibbicikicchaṃ.
我对您虽有所疑惑但仍徘徊观望，因别人的意愿我怀疑您，自己却因他人的明示在疑问中感到厌恶。
Hitvā mamattanti idaṃ mama, idaṃ mamāti upakaraṇataṇhaṃ cajitvā. Manujesūti sattesu, manujesu yo koci manujo mamattaṃ hitvāti attho. Ekodibhūtoti ekībhūto, eko tiṭṭhanto eko nisīdantoti. Vacanattho panettha eko udeti pavattatīti ekodi, tādiso bhūtoti ekodibhūto . Karuṇedhimuttoti karuṇājhāne adhimutto, taṃ jhānaṃ nibbattetvāti attho. Nirāmagandhoti vissagandhavirahito. Ettha ṭhitoti etesu dhammesu ṭhito. Ettha ca sikkhamānoti etesu dhammesu sikkhamāno. Ayamettha saṅkhepo, vitthāro pana upari mahāgovindena ca brahmunā ca vuttoyeva.
舍弃这属于我的、我所执着的事物，这就是舍弃私我欲。所谓在人类众生中，有人为了他人舍弃私我，这便是其义。『一成一体』意指合而为一，独自站立，独自坐下。这里『一』是指言辞的含义，即一体成形之义。所谓『心慈集聚』者，即于慈悲禅定之中集聚而成，这禅定遂得安住。所谓无嗅味者，即无臭味。此处『安住』指于此诸法中安住；『在学习』意指行者于此诸法中正行学习。这只是简要说法，详细释义已由大佛音、婆罗门释迦牟尼等讲述。
§320
320. Tattha ete avidvāti ete āmagandhe ahaṃ avidvā, na jānāmīti attho. Idha brūhi dhīrāti te me tvaṃ idha dhīra paṇḍita, brūhi, vada. Kenāvaṭā vāti pajā kurutūti katamena kilesāvaraṇena āvaritā pajā pūtikā vāyati. Āpāyikāti apāyūpagā. Nivutabrahmalokāti nivuto pihito brahmaloko assāti nivutabrahmaloko. Katamena kilesena pajāya brahmalokūpago maggo nivuto pihito paṭicchannoti pucchati.
320. 此处『无知』，是指无明，意即我无知、不懂得。这里对智者说：你是贤明知识者，请说吧，说话。何谓『安堵』？此谓愚痴障蔽，其遮蔽使众生心恶劣如腐败之气。所谓『恶道者』，指将生恶道者。所谓『灭尽梵天界』，指被灭绝、被隐藏之梵天所在。问何由此蕴障众生通达梵天界之路被遮蔽？
Kodho mosavajjaṃ nikati ca dubbhoti kujjhanalakkhaṇo kodho ca, paravisaṃvādanalakkhaṇo musāvādo ca, sadisaṃ dassetvā vañcanalakkhaṇā nikati ca, mittadubbhanalakkhaṇo dubbho ca. Kadariyatā atimāno usūyāti thaddhamacchariyalakkhaṇā kadariyatā ca, atikkamitvā maññanalakkhaṇo atimāno ca, parasampattikhīyanalakkhaṇā usūyā ca. Icchā vivicchā paraheṭhanā cāti taṇhālakkhaṇā icchā ca, macchariyalakkhaṇā vivicchā ca, vihiṃsālakkhaṇā paraheṭhanā ca. Lobho ca doso ca mado ca mohoti yattha katthaci lubbhanalakkhaṇo lobho ca, dussanalakkhaṇo doso ca, majjanalakkhaṇo mado ca, muyhanalakkhaṇo moho ca. Etesu yuttā anirāmagandhāti etesu cuddasasu kilesesu yuttā pajā nirāmagandhā na hoti, āmagandhā sakuṇapagandhā pūtigandhāyevāti vadati. Āpāyikā nivutabrahmalokāti esā pana āpāyikā ceva hoti, paṭicchannabrahmalokamaggā cāti. Idaṃ pana suttaṃ kathentena āmagandhasuttena dīpetvā kathetabbaṃ, āmagandhasuttampi iminā dīpetvā kathetabbaṃ.
瞋恚者，是妄言欺诈之恶，因攻击诽谤而显露凶恶之相。虚伪诳诞妄语，欺骗他人；恶友恶友标志是恶。嫉妒心骄慢，如僵尸神怪相，且骄慢越界视他人下。互相较竞中生出妒恨。贪欲、厌恶、怨恨此为渴爱之相，贪欲表示渴求，厌恶表示拒绝，恨意则破坏。贪欲、嗔恨、慢心、愚痴分别表现在不同邪行上。依此说法，由这十四种烦恼聚合而成的众生不具恶臭味，恶臭如鸟粪秽气。所谓灭尽梵天界，亦为恶道中之一。此义当以清晰演说无臭恶臭之经文佐证。
Te na sunimmadayāti te āmagandhā sunimmadayā sukhena nimmadetabbā pahātabbā na honti, duppajahā dujjayāti attho. Yassa dāni bhavaṃ govindo kālaṃ maññatīti ‘‘yassā pabbajjāya bhavaṃ govindo kālaṃ maññati, ayameva hotu, evaṃ sati mayhampi tava santike āgamanaṃ svāgamanaṃ bhavissati, kathitadhammakathā sukathitā bhavissati, tvaṃ tāta sakalajambudīpe aggapuriso daharo paṭhamavaye ṭhito, evaṃ mahantaṃ nāma sampattisirivilāsaṃ pahāya tava pabbajanaṃ nāma gandhahatthino ayabandhanaṃ chinditvā gamanaṃ viya atiuḷāraṃ, buddhatanti nāmesā’’ti mahāpurisassa daḷhīkammaṃ katvā brahmā sanaṅkumāro brahmalokameva gato.
他们并非沉醉愚昧者。虽无恶臭，但放逸而不当舍弃，不得舍弃，意即不好舍弃恶行，难舍恶习。今有著名弟子果德玛世尊说：‘谁若以出家为是，则此得成就。如此观念在我面前常在，来去自由，闻法也受利益。你即是整个弗留半岛首屈一指的伟人，正如如此，当舍弃漫漶名利等，断除缠累，像手挥断缚索般地前进，以此伟丈夫之名。’随后，大神之人坚决放逸，升任梵天界。
Reṇurājaāmantanāvaṇṇanā召请雷努王的解释
§321
321. Mahāpurisopi ‘‘mama itova nikkhamitvā pabbajanaṃ nāma na yuttaṃ, ahaṃ rājakulassa atthaṃ anusāsāmi, tasmā rañño ārocessāmi. Sace sopi pabbajissati, sundarameva. No ce pabbajissati, purohitaṭṭhānaṃ niyyātetvā ahaṃ pabbajissāmī’’ti cintetvā rājānaṃ upasaṅkami, tena vuttaṃ – ‘‘atha kho bho mahāgovindo,…pe… nāhaṃ porohacce rame’’ti.
321. 伟人亦有言：‘我舍去这种出家不当，愿为王室谋划利益；若出家也美好，否则不出家。’思忖如此后，乃前往王处，王曰：‘那时伟大之世尊……吾不乐于出家暝晦’等言辞。
Tattha tvaṃ pajānassu rajjenāti tava rajjena tvameva jānāhi. Nāhaṃ porohicce rameti ahaṃ purohitabhāve na ramāmi, ukkaṇṭhitosmi, aññaṃ anusāsakaṃ jānāhi, nāhaṃ porohicce rameti.
尔时，汝当知这是王业，王业者当自知。非我乡官而乐也，我非乡官之位而乐，乃是烦恼之故。汝当知别有监察者，我非乡官之位而乐。
Atha rājā – ‘‘dhuvaṃ cattāro māse paṭisallīnassa brāhmaṇassa gehe bhogā mandā jātā’’ti cintetvā dhanena nimantento – ‘‘sace te ūnaṃ kāmehi. Ahaṃ paripūrayāmi te’’ti vatvā puna – ‘‘kinnu kho esa ekako viharanto kenaci vihiṃsito bhaveyyā’’ti cintetvā,
时王思惟曰：『独自守护的婆罗门，闭居四个月，其家中所致享乐减弱。』然后用财物招致，说：『若你欲一切欲乐，我来满足你。』复思惟曰：『单独一人独居者，会被谁加害乎？』
‘‘Yo taṃ hiṃsati vāremi, bhūmisenāpati ahaṃ;
曰：『伤害者，我辞谢之，我是此地之主宰。』
Tuvaṃ pitā ahaṃ putto, mā no govinda pājahī’’ti. –
曰：『汝为父者，我为子，愿汝不要伤害戈文达。』
Āha . Tassattho – yo taṃ hiṃsati, taṃ vāremi, kevalaṃ tumhe ‘‘asuko’’ti ācikkhatha, ahamettha kattabbaṃ jānissāmīti. Bhūmisenāpati ahanti atha vā ahaṃ pathaviyā sāmī, svāhaṃ imaṃ rajjaṃ tumheyeva paṭicchāpessāmi. Tuvaṃ pitā ahaṃ puttoti tvaṃ pitiṭṭhāne ṭhassasi, ahaṃ puttaṭṭhāne. So tvaṃ mama manaṃ haritvā attanoyeva manaṃ govinda, pājehi; yathā icchasi tathā pavattassu. Ahaṃ pana tava manaṃyeva anuvattanto tayā dinnapiṇḍaṃ paribhuñjanto taṃ asicammahattho vā upaṭṭhahissāmi, rathaṃ vā te pājessāmi. ‘‘Mā no govinda, pajahī’’ti vā pāṭho . Tassattho – tvaṃ pitiṭṭhāne tiṭṭha, ahaṃ puttaṭṭhāne ṭhassāmi. Mā no tvaṃ bho govinda, pajahi, mā pariccajīti. Atha mahāpuriso yaṃ rājā cintesi, tassa attani abhāvaṃ dassento –
乃称曰：『其因是，伤害者，我辞谢，唯尔等当称「病苦者」，我将在此处访问。地主乃称我，我亦为此地主，唯有尔等可保此国土。我为父者，尔立于父位，我立于子位。尔夺吾心，夺吾心者即戈文达，且供养他，随尔意而安。吾随尔心行，享用尔所给予之饭食，作此国土之主，护卫之，或为驾车人。』曰：『莫害我戈文达，勿弃我。』于是言说：『尔立于父位，我立于子位。勿害我戈文达，勿弃我。』大丈夫显现王所思惟者之无有，谓：
‘‘Na matthi ūnaṃ kāmehi, hiṃsitā me na vijjati;
『不在一切欲乐中，亦无伤害于我者；』
Amanussavaco sutvā, tasmāhaṃ na gahe rame’’ti. –
听闻非人声响后，说：“因此我不宜在家中安住。”
Āha. Tattha na matthīti na me atthi. Gaheti gehe. Atha naṃ rājā pucchi –
有人说：“那里不合适，我这里没有。”“去家中吧。”于是国王问他说——
‘‘Amanusso kathaṃ vaṇṇo, kiṃ te atthaṃ abhāsatha;
“非人是如何容貌？你为何说有此事；你听闻后舍弃的东西，家中的人，我们都是孤身一人？”
Yañca sutvā jahāsi no, gehe amhe ca kevalī’’ti.
“你听闻后舍弃的东西，家中的人，我们都是孤身一人。”
Tattha jahāsi no, gehe amhe ca kevalīti brāhmaṇassa sampattibharite gehe saṅgahavasena attano gehe karonto yaṃ sutvā amhākaṃ gehe ca amhe ca kevalī sabbe aparisese jambudīpavāsino jahāsīti vadati.
此处者，婆罗门以财产充足之家中，集合族人修缮自己家宅，听闻此言便说，“我们家中以及我们都是孤身一人”，指该听闻之事后，全部尽皆舍弃，专舍孤身，遂有全然断舍之意，乃是全印度大陆居民皆应舍弃，方才称说。
Athassa ācikkhanto mahāpuriso upavutthassa me pubbetiādimāha. Tattha upavutthassāti cattāro māse ekībhāvaṃ upagantvā vutthassa. Yiṭṭhakāmassa me satoti yajitukāmassa me samānassa. Aggi pajjalito āsi, kusapattaparitthatoti kusapattehi paritthato sappidadhimadhuādīni pakkhipitvā aggi jalayitumāraddho āsi, evaṃ aggiṃ jāletvā ‘‘mahājanassa dānaṃ dassāmī’’ti evaṃ cintetvā ṭhitassa mamāti ayamettha attho.
当时有一位大丈夫开示我始自前因缘，所谓‘起意’者，指四个月结为一体之时。既是喜悦之意，亦是供养之意。当时篝火点燃，围绕着茅草席。茅席上置放蜜糖等甘甜之物，准备以水扑灭火焰，点燃火焰之后，我心意是‘我要给大众展示施舍’，因此心有所念，这正是我的本意所在。
Sanantanoti sanaṅkumāro brahmā. Tato rājā sayampi pabbajitukāmo hutvā saddahāmītiādimāha. Tattha kathaṃ vattetha aññathāti kathaṃ tumhe aññathā vattissatha. Te taṃ anuvattissāmāti te mayampi tumheyeva anuvattissāma, anupabbajissāmāti attho. ‘‘Anuvajissāmā’’tipi pāṭho, tassa anugacchissāmāti attho. Akācoti nikkāco akakkaso. Govindassānusāsaneti tava govindassa sāsane. Bhavantaṃ govindameva satthāraṃ karitvā carissāmāti vadati.
「永恒者」者，谓梵天。于是王说：「我自己也愿出家。」这样表示信心等。问曰：「此处何以不同？你们当何以不同？我们应如何随从？」答曰：「我们将依从你们，你们也当依从我们，出家则是此义。」「将随从」一词之经文诵读，意为「我们将跟随」。『出家』者，谓舍弃俗务不再顾念。『遵从』者，谓依照你的教法行事。意即说：「我们将以你为导师，依你修行行持」。
Cha khattiyaāmantanāvaṇṇanā召请六位刹帝利的解释
§322
322.Yenate cha khattiyā tenupasaṅkamīti reṇuṃ rājānaṃ ‘‘sādhu mahārāja rajjaṃ nāma mātaraṃ pitaraṃ bhātibhaginīādayopi māretvā gaṇhantesu sattesu evaṃ mahantaṃ rajjasiriṃ pahāya pabbajitukāmena uḷāraṃ mahārājena kata’’nti upatthambhetvā daḷhataramassa ussāhaṃ katvā upasaṅkami . Evaṃ samacintesunti rañño cintitanayeneva kadāci brāhmaṇassa bhogā parihīnā bhaveyyunti maññamānā samacintesuṃ. Dhanena sikkheyyāmāti upalāpeyyāma saṅgaṇheyyāma. Tāvatakaṃ āharīyatanti tāvatakaṃ āharāpiyatu gaṇhiyatu, yattakaṃ icchatha, tattakaṃ gaṇhathāti vuttaṃ hoti. Bhavantānaṃyeva vāhasāti bhavante paccayaṃ katvā, tumhehi dinnattāyeva pahūtaṃ sāpateyyaṃ jātaṃ.
322.所谓「由国王和贵族而来」者，如王告知织女：「大王啊，政权如同母亲、父亲、兄弟和姐妹一般，勿要因杀害他们而取用权势。如是放弃偌大国都的荣光而出家，乃是大王的作为。」因而振奋精神，下定坚决之心，前往面见王者。王如是沉思，时常顾虑有朝一日婆罗门的财产将减少，以至焦虑忧愁。思索道：「当以财富做教化资助，施予财物以维护团体和修学。」又说：「应取多少财物，就取多少；愿取多少，就予多少。」意即为供养乎。把供养视为责任，以供奉之恩报偿予汝等，使由汝等所予之广泛供养，生起广大的果报。
§323
323.Sace jahatha kāmānīti sace vatthukāme ca kilesakāme ca pariccajatha. Yattha satto puthujjanoti yesu kāmesu puthujjano satto laggo laggito. Ārambhavho daḷhā hothāti evaṃ sante vīriyaṃ ārabhatha, asithilaparakkamataṃ adhiṭṭhāya daḷhā bhavatha. Khantībalasamāhitāti khantibalena samannāgatā bhavathāti rājūnaṃ ussāhaṃ janeti.
323.若舍弃欲乐，若舍弃衣服欲求，以及一切烦恼置之不顾者，谓众生中平凡之流俗有情者亦是。有情应效法有力有德者，初发意应坚决，克服懈怠散乱而坚持坚定不移。所谓坚忍、力量和专注者，谓具备坚忍和力量。如此能令国王生起精进之心。
Esa maggo ujumaggoti esa karuṇājhānamaggo ujumaggo nāma. Esa maggo anuttaroti eseva brahmalokūpapattiyā asadisamaggo uttamamaggo nāma. Saddhammo sabbhi rakkhitoti eso eva ca buddhapaccekabuddhasāvakehi sabbhirakkhitadhammo nāma. Iti karuṇājhānassa vaṇṇabhaṇanenāpi tesaṃ anivattanatthāya daḷhīkammameva karoti.
此道谓之正道平直道，为慈悲清净之道，称为正道平直道。此道为无上正等正觉，能令出离天界，谓无上道和最好之道。真实之法，得以被保护不致毁坏，谓此法即为所有佛、辈分众生、声闻、缘觉之所共同守护之法。由具有慈悲正等正觉之善说法之文字，亦得以令此法长久不灭，而生坚固之功德。
Ko nu kho pana bho jānāti jīvitānanti bho jīvitaṃ nāma udakapupphuḷūpamaṃ tiṇagge ussāvabindūpamaṃ taṅkhaṇaviddhaṃsanadhammaṃ, tassa ko gatiṃ jānāti, kismiṃ khaṇe bhijjissati? Gamanīyo samparāyoti paraloko pana avassaṃ gantabbova, tattha paṇḍitena kulaputtena mantāyaṃ boddhabbaṃ. Mantā vuccati paññā, tāya mantetabbaṃ bujjhitabbaṃ, upaparikkhitabbañca jānitabbañcāti attho. Karaṇatthe vā bhummaṃ. Mantāyaṃ boddhabbanti mantāya bujjhitabbaṃ, ñāṇena jānitabbanti attho. Kiṃ bujjhitabbaṃ? Jīvitassa dujjānatā, samparāyassa ca avassaṃ gamanīyatā, bujjhitvā ca pana sabbapalibodhe chinditvā kattabbaṃ kusalaṃ caritabbaṃ brahmacariyaṃ. Kasmā? Yasmā natthi jātassa amaraṇaṃ.
众生谁能晓知生命何所依托乎？生命名为水面浮萍形状，如草叶上露珠，四散消逝之事。其去向何方？何时消散？生死流转为根，异土他界为所归之所，彼处必由智者所指导。智者即是智慧，彼智慧应得被知晓、了解并避免。因缘与成因之义应了解。所应了解者即智慧。智慧者乃知晓生命之无常、生命必灭及该断舍一切烦恼、持行善法及修习正行生活。何以故？因生者无不死也。
Brāhmaṇamahāsālādīnaṃ āmantanāvaṇṇanā召请婆罗门大富豪等人的解释
§324
324.Appesakkhā ca appalābhā cāti bho pabbajjā nāma appayasā ceva, pabbajitakālato paṭṭhāya hi rajjaṃ pahāya pabbajitaṃ viheṭhetvā viheṭhetvā lāmakaṃ anāthaṃ katvāva kathenti. Appalābhā ca, sakalagāmaṃ caritvāpi ajjhoharaṇīyaṃ dullabhameva. Idaṃ pana brahmaññaṃmahesakkhañca mahāyasattā, mahālābhañca lābhasakkārasampannattā. Bhavañhi etarahi sakalajambudīpe aggapurohito sabbattha aggāsanaṃ aggodakaṃ aggabhattaṃ aggagandhaṃ aggamālaṃ labhatīti.
324.免除忧虑且无所失之谓出家。谓戒除恶业，弃离家庭，舍弃王国而出家，故说为出家。即使行遍所有乡村亦不容易被夺去。此为博学义谛之说，具备广大精进、大成就及受人敬仰者。尔时在此整个恒河流域，被尊为首领，处处为最上军之将，受人尊敬，享受胜利、优等美誉、最上威仪及具最上庄严。
Rājāva raññanti ahañhi bho etarahi pakatiraññaṃ majjhe cakkavattirājā viya. Brahmāva brahmānanti pakatibrahmānaṃ majjhe mahābrahmasadiso. Devatāva gahapatikānanti avasesagahapatikānaṃ panamhi sakkadevarājasadiso.
国王们被称为国间之王，我现在正在此时就像帝轮王一样。梵天们被称为诸梵天，我这当中居于中间的被视为大梵天相似。天人们被称为丈夫们，居于社会末端的丈夫中，此中有被认为如萨咖天帝的存在。
Bhariyānaṃ āmantanāvaṇṇanā诸妻呼唤之解释
§325
325.Cattārīsā bhariyā sādisiyoti sādisiyova cattārīsā bhariyā, aññā panassa tīsu vayesu nāṭakitthiyo bahukāyeva.
325.所谓四十四妃女，正是指四十四名妻妾，除此之外，没有妇女是在三种年龄中被提及的，只是在未成年妇女中有许多。
Mahāgovindapabbajjāvaṇṇanā大果文德出家之解释
§326
326.Cārikaṃ caratīti gāmanigamapaṭipāṭiyā cārikaṃ carati, gatagataṭṭhāne buddhakolāhalaṃ viya hoti. Manussā ‘‘mahāgovindapaṇḍito kira āgacchatī’’ti sutvā puretarameva maṇḍapaṃ kāretvā maggaṃ alaṅkaritvā paccuggantvā gaṇhitvā enti, mahālābhasakkāro mahogho viya ajjhottharanto uppajji. Sattapurohitassāti sattannaṃ rājūnaṃ purohitassa. Iti yathā etarahi evarūpesu vā ṭhānesu kismiñcideva dukkhe uppanne ‘‘namo buddhassā’’ti vadanti, evaṃ tadā ‘‘namatthu mahāgovindassa brāhmaṇassa, namatthu sattapurohitassā’’ti vadanti.
326.旅行行走者是指以城镇乡村行走为法则的行路人，行走于各处，如同佛法兴盛的喧声。人们听闻“伟大智慧者大迦毗罗卫国王将至”，便提前筑起座堂，装饰道路，恭敬而迎接，他们以极大的尊敬而聚集，如同洪流涌起。所谓七位祭司，是指七位国王的祭司。正如今天，在这些类似的地方，因某种苦难生起人们即唱“礼敬佛陀”，那时亦有人唱“礼敬伟大智慧者梵志，礼敬七位祭司”。
§327
327.Mettāsahagatenātiādinā nayena pāḷiyaṃ brahmavihārāva āgatā, mahāpuriso pana sabbāpi aṭṭha samāpattiyo ca pañca ca abhiññāyo nibbattesi. Sāvakānañca brahmalokasahabyatāya maggaṃ desesīti brahmaloke brahmunā sahabhāvāya maggaṃ kathesi.
327.慕爱同伴等被劝导前往巴利语的梵界，伟大的人物具足了所有八种禅定和五种神通。亦为弟子们宣说通向梵天界的道路，向梵天界中的梵通士讲解入道的方法。
§328
328.Sabbenasabbanti ye aṭṭha ca samāpattiyo pañca ca abhiññāyo nibbattesuṃ. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsūti ye aṭṭhasu samāpattīsu ekasamāpattimpi na jāniṃsu, na sakkhiṃsu nibbattetuṃ. Amoghāti savipākā. Avañjhāti na vañjhā. Sabbanihīnaṃ pasavanti gandhabbakāyaṃ pasavi. Saphalāti avasesadevalokūpapattīhi sātthā. Saudrayāti brahmalokūpapattiyā savuḍḍhi.
328.“一切皆有”者，是指所有八种禅定和五种神通皆已成就者；“不全知悉”者，是指虽有八禅定中某一禅定未曾成就，未能证悟；不成证者即为无效；“不及者”意谓未能降伏（烦恼）；缺失一切的如同走兽投身于喧嚣；“有效者”，指天界继承者以成就而证悉真理者；“富饶者”，指梵天界继承者以生长增进着。
§329
329.Sarāmahanti sarāmi ahaṃ pañcasikha, iminā kira padena ayaṃ suttanto buddhabhāsito nāma jāto. Na nibbidāyāti na vaṭṭe nibbindanatthāya. Na virāgāyāti na vaṭṭe virāgatthāya. Na nirodhāyāti na vaṭṭassa nirodhatthāya. Na upasamāyāti na vaṭṭassa upasamanatthāya. Na abhiññāyāti na vaṭṭaṃ abhijānanatthāya. Na sambodhāyāti na kilesaniddāvigamena vaṭṭato pabujjhanatthāya. Na nibbānāyāti na amatanibbānatthāya.
329.“我名为五髻者”（sarāma）者，言此经文名为五髻，由佛陀亲自宣说，非为厌离，非为寻求厌离之义；非为离欲，非为求离欲之义；非为灭尽，非为求灭尽之义；非为安止，非为求安心之义；非为神通，非为求神通之义；非为觉悟，非为证悟烦恼断灭之义；非为涅槃，非为求无余涅槃之义。
Ekantanibbidāyāti ekantameva vaṭṭe nibbindanatthāya. Ettha pana nibbidāyāti vipassanā. Virāgāyāti maggo. Nirodhāya upasamāyāti nibbānaṃ. Abhiññāya sambodhāyāti maggo. Nibbānāyāti nibbānameva. Evaṃ ekasmiṃ ṭhāne vipassanā, tīsu maggo, tīsu nibbānaṃ vuttanti evaṃ vavatthānakathā veditabbā. Pariyāyena pana sabbānipetāni maggavevacanānipi nibbānavevacanānipi hontiyeva. Sammādiṭṭhiādīsu yaṃ vattabbaṃ, taṃ visuddhimagge saccavaṇṇanāyaṃ vuttameva.
「专一厌离」者，即专一圈中厌离之意。此处所谓厌离，乃指观慧（观照诸法实相）。「离欲」者，是指道，远离欲乐之道行。至于「止息」者，是指灭，指涅槃安住之义。「三明」者，是指道，指通达法智之道。「涅槃」即涅槃法本身。如此一处，观慧、三乘之道、三乘涅槃皆悉称说，应当如此理会其教义。顺说来说，诸诸义皆包含于三乘之道语及涅槃语中。至于应当据正确见解而行者，皆在净道中，且已为正谛详解。
§330
330.Ye na sabbenasabbanti ye cattāropi ariyamagge paripūretuṃ na jānanti, tīṇi vā dve vā ekaṃ vā nibbattenti. Sabbesaṃyeva imesaṃ kulaputtānanti brahmacariyaciṇṇakulaputtānaṃ. Amoghā…pe… saphalā saudrayāti arahattanikūṭena desanaṃ niṭṭhāpesi.
330.若有不总括一切者，不知足行使四圣道者，三乘、二乘、一乘皆生起。此皆被称为「此等僧侣子」，即虽立意遁入圣行而成就之一众子。称彼「无漏」、「善果」、「同族者」，是由阿拉汉聚中宣说法要而成。
Bhagavantaṃabhivādetvā padakkhiṇaṃ katvāti (dī. ni. 2.188) bhagavato dhammadesanaṃ cittena sampaṭicchanto abhinanditvā vācāya pasaṃsamāno anumoditvā mahantaṃ añjaliṃ sirasmiṃ patiṭṭhapetvā pasannalākhārase nimujjamāno viya dasabalassa chabbaṇṇarasmijālantaraṃ pavisitvā catūsu ṭhānesu vanditvā tikkhattuṃ padakkhiṇaṃ katvā bhagavantaṃ abhitthavanto abhitthavanto satthu purato antaradhāyitvā attano devalokameva agamāsīti.
礼敬世尊后，行绕佛三匝（《增支部》2.188经文）。内心极乐欢迎佛法之说，口中称赞欢喜，双手合十置于头上，似乎沉浸于祥和颜容。光芒七彩辉映之间，进入四处施礼。三匝绕行后，面向世尊，前方忽然失影，如自身魂魄返回天界一般来回游走。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如是于《吉祥悦意》长部注释中
Mahāgovindasuttavaṇṇanā niṭṭhitā. · 《大果文德经》之解释完毕。