1. Pāthikasuttaṃ · 1. 巴提咖经义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Dīghanikāye · 长部
Pāthikavaggaṭṭhakathā · 巴提咖品注疏
1. Pāthikasuttavaṇṇanā一、巴提咖经义疏
Sunakkhattavatthuvaṇṇanā苏那卡德事缘义疏
§1
1.Evaṃme sutaṃ…pe… mallesu viharatīti pāthikasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā. Mallesu viharatīti mallā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘mallā’’ti vuccati, tasmiṃ mallesu janapade. ‘‘Anupiyaṃ nāma mallānaṃ nigamo’’ti anupiyanti evaṃnāmako mallānaṃ janapadassa eko nigamo, taṃ gocaragāmaṃ katvā ekasmiṃ chāyūdakasampanne vanasaṇḍe viharatīti attho. Anopiyantipi pāṭho. Pāvisīti paviṭṭho. Bhagavā pana na tāva paviṭṭho, pavisissāmīti nikkhantattā pana pāvisīti vutto. Yathā kiṃ, yathā ‘‘gāmaṃ gamissāmī’’ti nikkhanto puriso taṃ gāmaṃ apattopi ‘‘kuhiṃ itthannāmo’’ti vutte ‘‘gāmaṃ gato’’ti vuccati, evaṃ. Etadahosīti gāmasamīpe ṭhatvā sūriyaṃ olokentassa etadahosi. Atippago khoti ativiya pago kho, na tāva kulesu yāgubhattaṃ niṭṭhitanti. Kiṃ pana bhagavā kālaṃ ajānitvā nikkhantoti? Na ajānitvā. Paccūsakāleyeva hi bhagavā ñāṇajālaṃ pattharitvā lokaṃ volokento ñāṇajālassa anto paviṭṭhaṃ bhaggavagottaṃ channaparibbājakaṃ disvā ‘‘ajjāhaṃ imassa paribbājakassa mayā pubbe katakāraṇaṃ samāharitvā dhammaṃ kathessāmi, sā dhammakathā assa mayi pasādappaṭilābhavasena saphalā bhavissatī’’ti ñatvāva paribbājakārāmaṃ pavisitukāmo atippagova nikkhami. Tasmā tattha pavisitukāmatāya evaṃ cittaṃ uppādesi.
一、如是我闻……末了：『在马拉族中安住』之语即《跨马拉经》。这里前有词义解说。所谓『在马拉族中安住』，马拉乃一诸侯族名，乃王子所在之国，且该国唯有一邦，因常有怪异声响，故称『马拉』。在此『马拉』邦中，有一名曰阿努皮耶之村庄，谓之『阿努皮耶之马拉族的集会地』，乃设在耕牛村，营有充满阴凉水源的林地，故谓其人在林阴处安住之义。亦有读为阿诺皮耶。『入』（pāvisīti）当作『已入』解。唯世尊尚未进入，言将入之意，故从出发时称『已入』。譬如凡人起身曰将往某村，彼村尚未至，询问曰『彼处人若何？』答曰『彼村已有一人前往』，亦复如是。这就是说，虽身在村外，面视日光说『如此』之意。所谓超越先至者，非谓已至村内，而是乡里族人之比喻说法。何以世尊于适当时辰，知见通达、观察世间之状，见沙利弗族住林中，所以乃告：『今我当往此游方者所曾驻处，先由此起程，归服所当宣说之法，此法当令闻者生信而效能成就』。据此思惟，故决意启程前往入林。
§2
2.Etadavocāti bhagavantaṃ disvā mānathaddhataṃ akatvā satthāraṃ paccuggantvā etaṃ etu kho, bhantetiādikaṃ vacanaṃ avoca. Imaṃ pariyāyanti imaṃ vāraṃ, ajja imaṃ āgamanavāranti attho. Kiṃ pana bhagavā pubbepi tattha gatapubboti? Na gatapubbo, lokasamudācāravasena pana evamāha. Lokiyā hi cirassaṃ āgatampi anāgatapubbampi manāpajātikaṃ āgataṃ disvā ‘‘kuto bhavaṃ āgato, cirassaṃ bhavaṃ āgato, kathaṃ te idhāgamanamaggo ñāto, kiṃ maggamūḷhosī’’tiādīni vadanti. Tasmā ayampi lokasamudācāravasena evamāhāti veditabbo. Idamāsananti attano nisinnāsanaṃ papphoṭetvā sampādetvā dadamāno evamāha. Sunakkhatto licchaviputtoti sunakkhatto nāma licchavirājaputto. So kira tassa gihisahāyo hoti, kālena kālaṃ tassa santikaṃ gacchati. Paccakkhātoti ‘‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī’’ti evaṃ paṭiakkhāto nissaṭṭho pariccatto.
二、当佛见此意不拘绊而专心向师而去，于是说出言语：『此行应当去，此行当赴也』。这是一种说法，是今之来访之意。然何由谓佛已往此地曾经往昔来此？并非是往昔之事，而是众生之通俗说法。本世间凡人，久远甚至未来之事皆一并注目观视，于是便疑惑问：『此处何人来到？此事已久？汝等如何知来此之路？汝岂迷失道不明？』故人以通俗语焉而已。佛自己有一坐处，尊名曰苏那迦多，乃利先王之子。彼为佛之家属伴侣，不时往返随侍。如是佛已答其事：『我屡次施予，不为自己施与，将入佛所居之意定已经矣』。于此理应善知。
§3
3.Bhagavantaṃ uddissāti bhagavā me satthā ‘‘bhagavato ahaṃ ovādaṃ paṭikaromī’’ti evaṃ apadisitvā. Ko santo kaṃ paccācikkhasīti yācako vā yācitakaṃ paccācikkheyya, yācitako vā yācakaṃ. Tvaṃ pana neva yācako na yācitako, evaṃ sante, moghapurisa, ko santo ko samāno kaṃ paccācikkhasīti dasseti. Passa moghapurisāti passa tucchapurisa. Yāvañca te idaṃ aparaddhanti yattakaṃ idaṃ tava aparaddhaṃ, yattako te aparādho tattako dosoti evāhaṃ bhaggava tassa dosaṃ āropesinti dasseti.
三、称我望向佛者，谓『世尊，我誓绝不违犯世尊之劝导』。问：谁为仁者，何为反问？或是乞求者，或乞求者请其回应，或称乞求者求乞于乞求者。然汝既非乞求者亦非被求者，此等人皆无真信，则无何者为贤者，何者为等者，应当获知何事？是示无知之人即俗气之人。曾至今汝种种过失，何者为汝过失，谁者当受责难，佛言此等对佛加以责难者即言重谤佛。
§4
4.Uttarimanussadhammāti pañcasīladasasīlasaṅkhātā manussadhammāuttari. Iddhipāṭihāriyanti iddhibhūtaṃ pāṭihāriyaṃ. Kate vāti katamhi vā. Yassatthāyāti yassa dukkhakkhayassa atthāya. Soniyyāti takkarassāti so dhammo takkarassa yathā mayā dhammo desito, tathā kārakassa sammā paṭipannassa puggalassa sabbavaṭṭadukkhakkhayāya amatanibbānasacchikiriyāya gacchati, na gacchati, saṃvattati, na saṃvattatīti pucchati. Tatra sunakkhattāti tasmiṃ sunakkhatta mayā desite dhamme takkarassa sammā dukkhakkhayāya saṃvattamāne kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ kataṃ karissati, ko tena katena attho. Tasmiñhi katepi akatepi mama sāsanassa parihāni natthi, devamanussānañhi amatanibbānasampāpanatthāya ahaṃ pāramiyo pūresiṃ, na pāṭihāriyakaraṇatthāyāti pāṭihāriyassa niratthakataṃ dassetvā ‘‘passa, moghapurisā’’ti dutiyaṃ dosaṃ āropesi.
四、所谓上人法者，为五戒十戒所归属之人间规范。所谓神通妙力者，即具神通之威力。何谓有？谓为苦灭之用。所谓善卫母亲者，谓此法若彼行善之人，适当修行，能离诸苦、得无上涅槃之真实成就，是否然？一问则答：在此已有住持子显露法义，及尔等行之，皆无违背我教义；我自已已满足毕竟解脱，非为示现神通，乃以善法示众。佛因此而责斥无明之人『你们无知之辈』，第二次加诸谩骂。
§5
5.Aggaññanti lokapaññattiṃ. ‘‘Idaṃ nāma lokassa agga’’nti evaṃ jānitabbampi aggaṃ mariyādaṃ na taṃ paññapetīti vadati. Sesamettha anantaravādānusāreneva veditabbaṃ.
五、所谓第一者，谓世人之观念。『此为众生之首』乃当知之事，尔时不以尊敬百般称述之。此处诸事，应随品次次第了解审察。
§6
6.Anekapariyāyena khoti idaṃ kasmā āraddhaṃ. Sunakkhatto kira ‘‘bhagavato guṇaṃ makkhessāmi, ‘‘dosaṃ paññapessāmī’’ti ettakaṃ vippalapitvā bhagavato kathaṃ suṇanto appatiṭṭho niravo aṭṭhāsi.
六、以多种说法称彼为何缘起。有名曰苏那迦多，言曰『我必加举世尊功德，吾当发扬尊敬』；究竟佛教之言辞，若有人不能清净正觉者听闻则为妨害。
Atha bhagavā – ‘‘sunakkhatta, evaṃ tvaṃ makkhibhāve ṭhito sayameva garahaṃ pāpuṇissasī’’ti makkhibhāve ādīnavadassanatthaṃ anekapariyāyenātiādimāha. Tattha anekapariyāyenāti anekakāraṇena. Vajjigāmeti vajjirājānaṃ gāme, vesālīnagare no visahīti nāsakkhi. So avisahantoti so sunakkhatto yassa pubbe tiṇṇaṃ ratanānaṃ vaṇṇaṃ kathentassa mukhaṃ nappahoti, so dāni teneva mukhena avaṇṇaṃ katheti, addhā avisahanto asakkonto brahmacariyaṃ carituṃ attano bālatāya avaṇṇaṃ kathetvā hīnāyāvatto. Buddho pana subuddhova, dhammo svākkhātova, saṅgho suppaṭipannova. Evaṃ tīṇi ratanāni thomentā manussā tuyheva dosaṃ dassessantīti. Iti kho teti evaṃ kho te, sunakkhatta, vattāro bhavissanti. Tato evaṃ dose uppanne satthā atītānāgate appaṭihatañāṇo, mayhaṃ evaṃ doso uppajjissatīti jānantopi puretaraṃ na kathesīti vattuṃ na lacchasīti dasseti. Apakkamevāti apakkamiyeva, apakkanto vā cutoti attho. Yathātaṃ āpāyikoti yathā apāye nibbattanāraho satto apakkameyya, evameva apakkamīti attho.
于是世尊对苏纳迦塔说：“你确实立身于蜜蜂群中，自己将获得嗡嗡的感觉。”他说此话是为显示蜜蜂之处的危险性，以多种不同的方式开始论述。这里“多种不同的方式”意指多种缘由。所谓瓦玳迦，是指瓦玳王居住的村庄，不是韦萨里城。这不是说“非瓦玳”，而是指他是苏纳迦塔，过去曾谈论三宝的光明时声音不开朗，现在用他自己的口反复讲述为不光明，是因为缺乏本领，因自己的愚痴开出不光明言论，导致地位降低。唯有佛陀像苏达摩那正觉者，法已被完善宣说，僧团受到良好修持，如此三宝被诋毁，众生会用你这般的过失来指责。这样，苏纳迦塔啊，叙述便产生了。后来，过失生起时，佛陀虽知往昔未来的事，亦未直接指出我会有此缺点而提前告知。所谓“已离开者”，即准备离开或已离开之义。正如受刑者将要处死，准备临刑是一种离序，同理此义。
Korakkhattiyavatthuvaṇṇanā国拉卡帝亚事缘义疏
§7
7.Ekamidāhanti iminā kiṃ dasseti? Idaṃ suttaṃ dvīhi padehi ābaddhaṃ iddhipāṭihāriyaṃ na karotīti ca aggaññaṃ na paññapetīti ca. Tattha ‘‘aggaññaṃ na paññapetī’’ti idaṃ padaṃ suttapariyosāne dassessati. ‘‘Pāṭihāriyaṃ na karotī’’ti imassa pana padassa anusandhidassanavasena ayaṃ desanā āraddhā.
第七条“某一部分”，此处旨在说明什么？此经文用双句连接，表明无施展神通变化之事，并说明最高地位未被宣说。“最高地位未被宣说”之句在经文结尾表露含义。“未施展神通变化”这一说法是对这语句的详解，显示此教法的开始。
Tattha ekamidāhanti ekasmiṃ ahaṃ. Samayanti samaye, ekasmiṃ kāle ahanti attho. Thūlūsūti thūlū nāma janapado, tattha viharāmi. Uttarakā nāmāti itthiliṅgavasena uttarakāti evaṃnāmako thūlūnaṃ janapadassa nigamo, taṃ nigamaṃ gocaragāmaṃ katvāti attho. Aceloti naggo. Korakkhattiyoti antovaṅkapādo khattiyo. Kukkuravatikoti samādinnakukkuravato sunakho viya ghāyitvā khādati, uddhanantare nipajjati, aññampi sunakhakiriyameva karoti. Catukkuṇḍikoti catusaṅghaṭṭito dve jāṇūni dve ca kappare bhūmiyaṃ ṭhapetvā vicarati. Chamānikiṇṇanti bhūmiyaṃ nikiṇṇaṃ pakkhittaṃ ṭhapitaṃ. Bhakkhasanti bhakkhaṃ yaṃkiñci khādanīyaṃ bhojanīyaṃ. Mukhenevāti hatthena aparāmasitvā khādanīyaṃ mukheneva khādati, bhojanīyampi mukheneva bhuñjati. Sādhurūpoti sundararūpo. Ayaṃ samaṇoti ayaṃ arahataṃ samaṇo ekoti. Tattha vatāti patthanatthe nipāto. Evaṃ kirassa patthanā ahosi ‘‘iminā samaṇena sadiso añño samaṇo nāma natthi, ayañhi appicchatāya vatthaṃ na nivāseti, ‘esa papañco’ti maññamāno bhikkhābhājanampi na pariharati, chamānikiṇṇameva khādati, ayaṃ samaṇo nāma. Mayaṃ pana kiṃ samaṇā’’ti? Evaṃ sabbaññubuddhassa pacchato carantova imaṃ pāpakaṃ vitakkaṃ vitakkesi.
“某一部分”意指“某一处我”。“时刻”或“时间”即“某一刻”。“图卢”是地名，表明其居住处。“北卡”以女性名词作地名，是图卢城的边境，此地名为戈查拉村之地。阿切罗意为“裸露者”。科罗迦帝为一类低阶贵族。库库拉瓦帝意为“狗族”，其习性如凶猛犬般咬伤吞食，白天藏匿夜间出没，行为如狗。查图昆迪即四组团体，置两膝于地行走。查摩尼基念作“购买了土地，安置分支”。“饱食者”即食用任何可吃食粮者。用口进食和咀嚼。“善美形态”者，即形貌端庄美好。这游方沙门即阿拉汉，称为一者。此处“瓦”意为否定的助词。其讲述开始为“以此沙门相似，没有别的沙门，也不为乞食所困，认为这是欺骗，不防护给食，只吃买来的食物，名为此沙门。我们为什么为沙门？”此意是应证全知佛陀到了之后，对恶行思想进行了棍棒般的打击。
Etadavocāti bhagavā kira cintesi ‘‘ayaṃ sunakkhatto pāpajjhāsayo, kiṃ nu imaṃ disvā cintesī’’ti? Athevaṃ cintento tassa ajjhāsayaṃ viditvā ‘‘ayaṃ moghapuriso mādisassa sabbaññuno pacchato āgacchanto acelaṃ arahāti maññati, idheva dānāyaṃ bālo niggahaṃ arahatī’’ti anivattitvāva etaṃ tvampi nāmātiādivacanamavoca. Tattha tvampi nāmāti garahatthe pikāro. Garahanto hi naṃ bhagavā ‘‘tvampi nāmā’’ti āha. ‘‘Tvampi nāma evaṃ hīnajjhāsayo, ahaṃ samaṇo sakyaputtiyoti evaṃ paṭijānissasī’’ti ayañhettha adhippāyo. Kiṃ pana maṃ, bhanteti mayhaṃ, bhante, kiṃ gārayhaṃ disvā bhagavā ‘‘evamāhā’’ti pucchati. Athassa bhagavā ācikkhanto ‘‘nanu te’’tiādimāha. Maccharāyatīti ‘‘mā aññassa arahattaṃ hotū’’ti kiṃ bhagavā evaṃ arahattassa maccharāyatīti pucchati. Na kho ahanti ahaṃ, moghapurisa, sadevakassa lokassa arahattappaṭilābhameva paccāsīsāmi, etadatthameva me bahūni dukkarāni karontena pāramiyo pūritā, na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. Pāpakaṃ diṭṭhigatanti na arahantaṃ arahāti, arahante ca anarahantoti evaṃ tassa diṭṭhi uppannā. Taṃ sandhāya ‘‘pāpakaṃ diṭṭhigata’’nti āha. Yaṃ kho panāti yaṃ etaṃ acelaṃ evaṃ maññasi. Sattamaṃ divasanti sattame divase. Alasakenāti alasakabyādhinā. Kālaṅkarissatīti uddhumātaudaro marissati.
此时世尊想：“此人苏纳迦塔，心怀不善，见了之后他会思考什么？”他用此念头，知道其心意后说：“此愚人，以为全知佛陀暗中来到，无明阿拉汉即愚人，因施舍而错误认为是阿拉汉。”尚未停止，即以这种语词对他喝斥。他也因被指责而心生不快。世尊说：“你也称他为你。”此是对他施以调伏。世尊以此教导：“你以为我是释迦族的沙门”，这是让他发愿自认身份。当他被问：“尊者，我如何称呼您？”世尊回答：“难道不是吗？”此说暗喻“勿作对他人阿拉汉起嫉妒，勿为阿拉汉感到羡慕。”世尊问：“你难道是蚊子之害？”此意非称世尊为蚊子，而是说莫以我为无知愚人。此愚人误解为阿拉汉是恶毒的，看阿拉汉即非阿拉汉的见解因而生起。他反复思考此点。第七日时，他因厌怠病苦，心如热锅煎熬，终至死亡。
Kālakañcikāti tesaṃ asurānaṃ nāmaṃ. Tesaṃ kira tigāvuto attabhāvo appamaṃsalohito purāṇapaṇṇasadiso kakkaṭakānaṃ viya akkhīni nikkhamitvā matthake tiṭṭhanti, mukhaṃ sūcipāsakasadisaṃ matthakasmiṃyeva hoti, tena oṇamitvā gocaraṃ gaṇhanti. Bīraṇatthambaketi bīraṇatiṇatthambo tasmiṃ susāne atthi, tasmā taṃ bīraṇatthambakanti vuccati.
所谓“凶戾瞪眼者”即阿修罗之名。此等阿修罗形如三头，有着猩红色的身体，似带旧树叶的猴子那般，眼睛突出于额头，口中边缘如柿子形似，借此猎取群居食物。所谓“坚固支柱”即在大墓穴中安稳支撑的柱石，因而名为坚固支柱。
Tenupasaṅkamīti bhagavati ettakaṃ vatvā tasmiṃ gāme piṇḍāya caritvā vihāraṃ gate vihārā nikkhamitvā upasaṅkami. Yena tvanti yena kāraṇena tvaṃ. Yasmāpi bhagavatā byākato, tasmāti attho. Mattaṃmattanti pamāṇayuttaṃ pamāṇayuttaṃ. ‘‘Mantā mantā’’tipi pāṭho, paññāya upaparikkhitvā upaparikkhitvāti attho. Yathā samaṇassa gotamassāti yathā samaṇassa gotamassa micchā vacanaṃ assa, tathā kareyyāsīti āha. Evaṃ vutte acelo sunakho viya uddhanaṭṭhāne nipanno sīsaṃ ukkhipitvā akkhīni ummīletvā olokento kiṃ kathesi ‘‘samaṇo nāma gotamo amhākaṃ verī visabhāgo, samaṇassa gotamassa uppannakālato paṭṭhāya mayaṃ sūriye uggate khajjopanakā viya jātā. Samaṇo gotamo amhe, evaṃ vācaṃ vadeyya aññathā vā. Verino pana kathā nāma tacchā na hoti, gaccha tvaṃ ahamettha kattabbaṃ jānissāmī’’ti vatvā punadeva nipajji.
于是接近世尊，说完这些话后，在村庄托钵乞食，然后到寺院安居。谓“由何故而”，因应佛陀所示，故有此义。谓“适量”，意指适当的数量。说“想法想法”即审察智慧，再次审察之义。谓“如沙门果德玛”，即如沙门果德玛若言谬，应作如此。如此说后，阿切罗如恶狗蹲于高处，扔头露眼，注视着说：“沙门名果德玛是我等之敌，不友好。自此出世以来，我们像腐败干烂的谷穗之下生出的螞蚱一般。”又说：“沙门果德玛是我等，我们应如此言，或如此。”关于“敌人”的言说实非事实，“走吧，你应此刻做此事，我会知道的。”言毕再度蹲下。
§8
8.Ekadvīhikāyāti ekaṃ dveti vatvā gaṇesi. Yathā tanti yathā asaddahamāno koci gaṇeyya, evaṃ gaṇesi. Ekadivasañca tikkhattuṃ upasaṅkamitvā eko divaso atīto, dve divasā atītāti ārocesi. Sattamaṃ divasanti so kira sunakkhattassa vacanaṃ sutvā sattāhaṃ nirāhārova ahosi. Athassa sattame divase eko upaṭṭhāko ‘‘amhākaṃ kulūpakasamaṇassa ajja sattamo divaso gehaṃ anāgacchantassa aphāsu nu kho jāta’’nti sūkaramaṃsaṃ pacāpetvā bhattamādāya gantvā purato bhūmiyaṃ nikkhipi. Acelo disvā cintesi ‘‘samaṇassa gotamassa kathā tacchā vā atacchā vā hotu, āhāraṃ pana khāditvā suhitassa me maraṇampi sumaraṇa’’nti dve hatthe jaṇṇukāni ca bhūmiyaṃ ṭhapetvā kucchipūraṃ bhuñji. So rattibhāge jīrāpetuṃ asakkonto alasakena kālamakāsi. Sacepi hi so ‘‘na bhuñjeyya’’nti cinteyya, tathāpi taṃ divasaṃ bhuñjitvā alasakena kālaṃ kareyya. Advejjhavacanā hi tathāgatāti.
第八条云：「一物二说身」者，谓一即一，二即二，兼具言之。如同一根绳索，即使被割断一部分或发出杂音，仍被计数为一物。如此算计。一天三刻之期已过，一日亦已过去，二日亦已逝去，如此而说。有一人，听闻第七日话语时，如同绝食一般无食可得。至第七日时，有一侍者说：『我们这位名为苦行者的族人，今日已是第七日，自出家离家未归之时。』他烧制猪肉后，拿取食物前往，将其置于地前。看着在月光下，他思虑：『苦行者果德玛所说之事，无论真假如何，但食已入口，有益者当记我死事。』于是双手取细小木炭置地，逐渐食用肉块。到夜晚时，他难以取暖，又疲倦，用闲散方式度过时光。即便他思忖『今日不食』，仍然在此日食用肉块，以怠懈度时。此即如来所说之不动摇语义。
Bīraṇatthambaketi titthiyā kira ‘‘kālaṅkato korakkhattiyo’’ti sutvā divasāni gaṇetvā idaṃ tāva saccaṃ jātaṃ, idāni naṃ aññattha chaḍḍetvā ‘‘musāvādena samaṇaṃ gotamaṃ niggaṇhissāmā’’ti gantvā tassa sarīraṃ valliyā bandhitvā ākaḍḍhantā ‘‘ettha chaḍḍessāma, ettha chaḍḍessāmā’’ti gacchanti. Gatagataṭṭhānaṃ aṅgaṇameva hoti. Te kaḍḍhamānā bīraṇatthambakasusānaṃyeva gantvā susānabhāvaṃ ñatvā ‘‘aññattha chaḍḍessāmā’’ti ākaḍḍhiṃsu. Atha nesaṃ valli chijjittha, pacchā cāletuṃ nāsakkhiṃsu. Te tatova pakkantā. Tena vuttaṃ – ‘‘bīraṇatthambake susāne chaḍḍesu’’nti.
耻辱柱者，是乡野人听说『恶臭猕猴』之称语后，数日计时，事实由此产生。现在他们放弃其他事物，以诽谤语谎言拒斥苦行者果德玛。前往其尸体，以藤条绑缚，拉扯争执，高声说：『此处弃置，处处弃物。』往复停驻处惟庭院而已。众人拉扯时，恰似哀悼者前往丧殡，识知悲伤之态，意图舍弃，遂加剧争执。后来其绑缚之藤条折断，无法再拉动，众人遂解散，散去离开。由此得知有言曰：『耻辱柱前，哀悼者各自放弃。』
§9
9.Tenupasaṅkamīti kasmā upasaṅkami? So kira cintesi ‘‘avasesaṃ tāva samaṇassa gotamassa vacanaṃ sameti, matassa pana uṭṭhāya aññena saddhiṃ kathanaṃ nāma natthi, handāhaṃ gantvā pucchāmi. Sace katheti, sundaraṃ. No ce katheti, samaṇaṃ gotamaṃ musāvādena niggaṇhissāmī’’ti iminā kāraṇena upasaṅkami. Ākoṭesīti pahari. Jānāmi āvusoti matasarīraṃ uṭṭhahitvā kathetuṃ samatthaṃ nāma natthi, idaṃ kathaṃ kathesīti? Buddhānubhāvena. Bhagavā kira korakkhattiyaṃ asurayonito ānetvā sarīre adhimocetvā kathāpesi. Tameva vā sarīraṃ kathāpesi, acinteyyo hi buddhavisayo.
第九条云：为何前往问讯？他自言：『余终将听尽苦行者果德玛之语，我若独自起身无人与共对话，则不成理想。明日将前往询问，若言语美好，则为可悦；若非如此，则欲以苦行者果德玛之谎言拒斥。』基于以上缘由，他前去问讯。阿阇世击打言曰：我知道吾身不能起身谈论，怎能言语？如来之加持。世尊曾启示加拉惹提国之人带来魔道，出离肉身而说法。世尊不过是述说人身之实，概不可思议，唯佛境界可知。
§10
10.Tatheva taṃ vipākanti tassa vacanassa vipākaṃ tatheva, udāhu noti liṅgavipallāso kato, tatheva so vipākoti attho. Keci pana ‘‘vipakka’’ntipi paṭhanti, nibbattanti attho.
第十条说：此谓此果报者，为此言语之果，如语言失去性别（语法变化），其果报亦然。有些人将‘果报’解作‘产生’，此亦是义理。
Ettha ṭhatvā pāṭihāriyāni samānetabbāni. Sabbāneva hetāni pañca pāṭihāriyāni honti. ‘‘Sattame divase marissatī’’ti vuttaṃ, so tatheva mato, idaṃ paṭhamaṃ pāṭihāriyaṃ. ‘‘Alasakenā’’ti vuttaṃ, alasakeneva mato, idaṃ dutiyaṃ. ‘‘Kālakañcikesu nibbattissatī’’ti vuttaṃ, tattheva nibbatto, idaṃ tatiyaṃ. ‘‘Bīraṇatthambake susāne chaḍḍessantī’’ti vuttaṃ, tattheva chaḍḍito , idaṃ catutthaṃ. ‘‘Nibbattaṭṭhānato āgantvā sunakkhattena saddhiṃ kathessatī’’ti vutto, so kathesiyeva, idaṃ pañcamaṃ pāṭihāriyaṃ.
这里应当撮合五种奇异事相。众因缘中共有五大神异。『第七日当亡』者，即正确预知，为第一奇异。『由懈怠所致』者，亦应验，谓第二奇异。『将生某时于某处』者，应验为第三。『耻辱柱前哀悼弃遗』为第四。『于已停息之地往来，与惭愧同语』为第五奇异。此五奇异互相呼应。
Acelakaḷāramaṭṭakavatthuvaṇṇanā裸行者咖拉马德咖事缘释
§11
11.Kaḷāramaṭṭakoti nikkhantadantamattako. Nāmameva vā tassetaṃ. Lābhaggappattoti lābhaggaṃ patto, aggalābhaṃ pattoti vuttaṃ hoti. Yasaggappattoti yasaggaṃ aggaparivāraṃ patto. Vatapadānīti vatāniyeva, vatakoṭṭhāsā vā. Samattānīti gahitāni. Samādinnānīti tasseva vevacanaṃ. Puratthimena vesālinti vesālito avidūre puratthimāya disāya. Cetiyanti yakkhacetiyaṭṭhānaṃ. Esa nayo sabbattha.
第十一条说：「时光之骸」者，即枯萎腐朽之骨骼称谓。此为其名。所谓获利身份，谓得正当利益，获最大利益亦云如是。所谓有家族由，以有家族为依止之意。『杆木柱』者即为树杆木柱。『已选定』者，指被采摘或获得者。同样『前方方向』指维萨离城附近东方。『舍利塔』指神祇遗留神圣所地。此乃处处通用之说。
§12
12.Yena acelakoti bhagavato vattaṃ katvā yena acelo kaḷāramaṭṭako tenupasaṅkami. Pañhaṃ apucchīti gambhīraṃ tilakkhaṇāhataṃ pañhaṃ pucchi. Na sampāyāsīti na sammā ñāṇagatiyā pāyāsi, andho viya visamaṭṭhāne tattha tattheva pakkhali. Neva ādiṃ, na pariyosānamaddasa. Atha vā ‘‘na sampāyāsī’’ti na sampādesi, sampādetvā kathetuṃ nāsakkhi. Asampāyantoti kabarakkhīni parivattetvā olokento ‘‘asikkhitakassa santike vuṭṭhosi, anokāsepi pabbajito pañhaṃ pucchanto vicarasi, apehi mā etasmiṃ ṭhāne aṭṭhāsī’’ti vadanto. Kopañca dosañca appaccayañca pātvākāsīti kuppanākāraṃ kopaṃ, dussanākāraṃ dosaṃ, atuṭṭhākārabhūtaṃ domanassasaṅkhātaṃ appaccayañca pākaṭamakāsi. Āsādimhaseti āsādiyimha ghaṭṭayimha. Mā vata no ahosīti aho vata me na bhaveyya. Maṃ vata no ahosītipi pāṭho. Tattha manti sāmivacanatthe upayogavacanaṃ, ahosi vata nu mamāti attho. Evañca pana cintetvā ukkuṭikaṃ nisīditvā ‘‘khamatha me, bhante’’ti taṃ khamāpesi. Sopi ito paṭṭhāya aññaṃ kiñci pañhaṃ nāma na pucchissasīti. Āma na pucchissāmīti. Yadi evaṃ gaccha, khamāmi teti taṃ uyyojesi.
世尊行走于没有屋顶遮蔽的自然旷野之地，在那里遇见无屋顶的小屋。他即到小屋近前，探问深奥且击中三相特征的问题。此人未曾达到究竟境界，也未以正知智慧得以实现觉悟，如同盲人在不稳的地方踉跄，正在那个确切处跌倒。他既未见始，也未见终。后来，有人说他“尚未证得究竟”，实际上未能成就，成就后便不能宣说。不是成就者，就来回徘徊，观察着说道：“无学者近旁而居，在不恰当的时间出家，诘问诸法，令人莫不担忧你为何在此处逗留。”愤怒、怨恨及不满足因缘条件而生，生出愤怒的形貌，恶劣的怨恨，因不悦而积聚的忧愁，并明显地显现出不满足的状态。此中“阿萨蒂”即为不满足，“玛哈蒂”为大不满，含有“愿它不要发生”的意思，如“啊，愿它别来临”，此类话中“哎呀，愿我不遇此难”的念头也包含其中。此处认为言辞可应用于近旁之语，意即“真的不曾发生于我吗？”思考如是，世尊坐下安静沉思后，说：“请原谅我，尊者！”并以此请求宽恕。之后，转身离去，不再问其他任何问答。回答曰：“是的，我不问了。”若仍如此，愿受宽恕。世尊便如是应承。
§14
14.Parihitoti paridahito nivatthavattho. Sānucārikoti anucārikā vuccati bhariyā, saha anucārikāya sānucāriko, taṃ taṃ brahmacariyaṃ pahāya sabhariyoti attho. Odanakummāsanti surāmaṃsato atirekaṃ odanampi kummāsampi bhuñjamāno. Yasā nihīnoti yaṃ lābhaggayasaggaṃ patto, tato parihīno hutvā. ‘‘Kataṃ hoti uttarimanussadhammā iddhipāṭihāriya’’nti idha sattavatapadātikkamavasena satta pāṭihāriyāni veditabbāni.
“被弃置”意即被遗弃、丢弃的意义。使役助词“sānucārikā”称作女仆，即跟随供养者的女仆，连同女仆们的随从称为“跟随者”，意为舍弃本持的行为，抛弃妻子之意。“以油浇肉”是指除去浸渍肉之外，油亦如涂抹在肉上的油脂。所谓“成功消逝”，即所获取的财利与利益遭到毁坏，失去一切。关于“何为超越人间法的神通”，此处须了解有七种神通，透过七个神通的超越来看。
Acelapāthikaputtavatthuvaṇṇanā裸行者巴提咖子事缘释
§15
15.Pāthikaputtoti pāthikassa putto. Ñāṇavādenāti ñāṇavādena saddhiṃ. Upaḍḍhapathanti yojanaṃ ce, no antare bhaveyya, gotamo aḍḍhayojanaṃ, ahaṃ aḍḍhayojanaṃ. Esa nayo aḍḍhayojanādīsu. Ekapadavārampi atikkamma gacchato jayo bhavissati, anāgacchato parājayoti. Te tatthāti te mayaṃ tattha samāgataṭṭhāne. Taddiguṇaṃ taddiguṇāhanti tato tato diguṇaṃ diguṇaṃ ahaṃ karissāmi, bhagavatā saddhiṃ pāṭihāriyaṃ kātuṃ asamatthabhāvaṃ jānantopi ‘‘uttamapurisena saddhiṃ paṭṭhapetvā asakkuṇantassāpi pāsaṃso hotī’’ti ñatvā evamāha. Nagaravāsinopi taṃ sutvā ‘‘asamattho nāma evaṃ na gajjati, addhā ayampi arahā bhavissatī’’ti tassa mahantaṃ sakkāramakaṃsu.
“Pāthikaputto”即指某人的儿子。“Ñāṇavādena”表示与智慧的言说相应。所谓“一段距离”即使是距离为一段，不出现差别。世尊和我各自离目标只有半段距离。此即说明达到半段距离的缘由。若跨越一段距离，即便只差一个脚步，也会取得胜利；未能达到则为失败。这里所指“他们”即我等与世尊所共聚之处。所谓“倍数”，表示我将按比例加倍，尽管知道与世尊共同作成神通乃是不可能的，但认知到“即便是最高圣人同心协力，连他也难以胜任”，故如是宣说。城中居民听闻此事说：“这是不可能的，即使连阿拉汉也将受限”，对他极为敬重。
§16
16.Yenāhaṃ tenupasaṅkamīti ‘‘sunakkhatto kira pāthikaputto evaṃ vadatī’’ti assosi. Athassa hīnajjhāsayattā hīnadassanāya cittaṃ udapādi.
听闻“我将前去”的话语时，心生“听说是苏那迦的一位儿子如是说”的念头。因轻慢与贬低的心态而生起不善的意念和见解。
So bhagavato vattaṃ katvā bhagavati gandhakuṭiṃ paviṭṭhe pāthikaputtassa santikaṃ gantvā pucchi ‘‘tumhe kira evarūpiṃ kathaṃ kathethā’’ti? ‘‘Āma, kathemā’’ti. Yadi evaṃ ‘‘mā bhāyittha vissatthā punappunaṃ evaṃ vadatha, ahaṃ samaṇassa gotamassa upaṭṭhāko, tassa visayaṃ vijānāmi, tumhehi saddhiṃ pāṭihāriyaṃ kātuṃ na sakkhissati, ahaṃ samaṇassa gotamassa kathetvā bhayaṃ uppādetvā taṃ aññato gahetvā gamissāmi, tumhe mā bhāyitthā’’ti taṃ assāsetvā bhagavato santikaṃ gato. Tena vuttaṃ ‘‘yenāhaṃ tenupasaṅkamī’’ti. Taṃ vācantiādīsu ‘‘ahaṃ abuddhova samāno buddhomhīti vicariṃ, abhūtaṃ me kathitaṃ nāhaṃ buddho’’ti vadanto taṃ vācaṃ pajahati nāma. Raho nisīditvā cintayamāno ‘‘ahaṃ ‘ettakaṃ kālaṃ abuddhova samāno buddhomhī’ti vicariṃ, ito dāni paṭṭhāya nāhaṃ buddho’’ti cintayanto taṃ cittaṃ pajahati nāma. ‘‘Ahaṃ ‘ettakaṃ kālaṃ abuddhova samāno buddhomhī’ti pāpakaṃ diṭṭhiṃ gahetvā vicariṃ, ito dāni paṭṭhāya imaṃ diṭṭhiṃ pajahāmī’’ti pajahanto taṃ diṭṭhiṃ paṭinissajjati nāma. Evaṃ akaronto pana taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvāti vuccati. Vipateyyāti bandhanā muttatālapakkaṃ viya gīvato pateyya, sattadhā vā pana phaleyya.
他知晓世尊行走于世尊的寺庙中，来到那苏那迦子前，问曰：“你们如何如是宣说？”答曰“是的，如何宣说？”如若如此说，“勿生畏惧，应再次坚持说法，我是修行者果德玛的侍者，了解此道；你们无法与我一同造神通。若汝等恐惧，我将亲自传述给果德玛，不惧怕而行。”世尊听后走近。这个“我现在去”的言辞是因他人对他妄称“我似愚昧却自谓觉悟”的言说所引发。他心里坐着默想“我苦心承受许久，如今放下‘我似愚昧自称觉悟’的错误见”，逐渐丢弃了恶见的思虑，最终舍弃这错误见解。即使未弃旧言语，心亦减轻，错误观念也未完全舍弃。此谓之“业障得以解脱，如同鱼脱离网状”，有七类果报，可得成就。
§17
17.Rakkhatetanti rakkhatu etaṃ. Ekaṃsenāti nippariyāyena. Odhāritāti bhāsitā. Aceloca, bhante, pāthikaputtoti evaṃ ekaṃsena bhagavato vācāya odhāritāya sace acelo pāthikaputto. Virūparūpenāti vigatarūpena vigacchitasabhāvena rūpena attano rūpaṃ pahāya adissamānena kāyena. Sīhabyagghādivasena vā vividharūpena sammukhībhāvaṃ āgaccheyya. Tadassa bhagavato musāti evaṃ sante bhagavato taṃ vacanaṃ musā bhaveyyāti musāvādena niggaṇhāti. Ṭhapetvā kira etaṃ na aññena bhagavā musāvādena niggahitapubboti.
“保护”即意为“保护”。“一字否定”是表示绝对否定之意。所谓“声明”即公开表达。这里出现“没有顶屋”的苏那迦子，简称为“没有顶屋的苏那迦子”。“显现形象”指的是消逝其形象，抛弃本来的形状，肉眼所见已不同。可能出现狮子、虎等多样形象前来相对。世尊对此言语视之为谬误，谓之“谬言”，并据此加以批评，却未曾指称他人为谎言。
§18
18.Dvayagāminīti sarūpena atthibhāvaṃ, atthena natthibhāvanti evaṃ dvayagāminī. Alikatucchanipphalavācāya etaṃ adhivacanaṃ.
18.所谓“二行者”，是指形态上存在和不存在两种状态，依内容而言即有和无，这就是所谓“二行者”。对于无实果报之语，这一词称即用于此处。
§19
19.Ajitopi nāma licchavīnaṃ senāpatīti so kira bhagavato upaṭṭhāko ahosi, so kālamakāsi. Athassa sarīrakiccaṃ katvā manussā pāthikaputtaṃ pucchiṃsu ‘‘kuhiṃ nibbatto senāpatī’’ti? So āha – ‘‘mahāniraye nibbatto’’ti. Idañca pana vatvā puna āha ‘‘tumhākaṃ senāpati mama santikaṃ āgamma ahaṃ tumhākaṃ vacanamakatvā samaṇassa gotamassa vādaṃ patiṭṭhapetvā niraye nibbattomhī’’ti paroditthāti. Tenupasaṅkami divāvihārāyāti ettha ‘‘pāṭihāriyakaraṇatthāyā’’ti kasmā na vadati? Abhāvā. Sammukhībhāvopi hissa tena saddhiṃ natthi, kuto pāṭihāriyakaraṇaṃ, tasmā tathā avatvā ‘‘divāvihārāyā’’ti āha.
19.阿尔吉陀是利耶婆族的军长，据说他曾是世尊的侍者，后来作恶多端。完成尸体清理后，人们问这位游方者之子：“军长归于何处？”他回答说：“堕大地狱。”随后他又说：“你们的军长到我这里来，我没有应允你们的话，反而与沙门果德玛辩论，结果他堕入地狱。”这里说“来往闲达”是什么意思呢？其实是指世尊白天也会到此地游行。若无此事，又怎会说是“来往闲达”呢？他与世尊并无面谈，自然无做奇迹之事，故此乃如此说。
Iddhipāṭihāriyakathāvaṇṇanā神变示现之说明
§20
20.Gahapatinecayikāti gahapati mahāsālā. Tesañhi mahādhanadhaññanicayo, tasmā ‘‘necayikā’’ti vuccanti. Anekasahassāti sahassehipi aparimāṇagaṇanā. Evaṃ mahatiṃ kira parisaṃ ṭhapetvā sunakkhattaṃ añño sannipātetuṃ samattho natthi. Teneva bhagavā ettakaṃ kālaṃ sunakkhattaṃ gahetvā vicari.
20.“富户族聚会”指的是富户大宅邸的聚会场所。其中积聚了众多财富粮食，因而称为“聚会”。“众多千数”即以数千计，数量不可胜数。如此规模宏大的聚会，就算有人邀请同伴，也难以容纳。他说世尊长时间在这规模庞大的聚会处逗留。
§21
21.Bhayanti cittutrāsabhayaṃ. Chambhitattanti sakalasarīracalanaṃ. Lomahaṃsoti lomānaṃ uddhaggabhāvo. So kira cintesi – ‘‘ahaṃ atimahantaṃ kathaṃ kathetvā sadevake loke aggapuggalena saddhiṃ paṭiviruddho, mayhaṃ kho panabbhantare arahattaṃ vā pāṭihāriyakaraṇahetu vā natthi, samaṇo pana gotamo pāṭihāriyaṃ karissati, athassa pāṭihāriyaṃ disvā mahājano ‘tvaṃ dāni pāṭihāriyaṃ kātuṃ asakkonto kasmā attano pamāṇamajānitvā loke aggapuggalena saddhiṃ paṭimallo hutvā gajjasī’ti kaṭṭhaleḍḍudaṇḍādīhi viheṭhessatī’’ti. Tenassa mahājanasannipātañceva tena bhagavato ca āgamanaṃ sutvā bhayaṃ vā chambhitattaṃ vā lomahaṃso vā udapādi. So tato dukkhā muccitukāmo tindukakhāṇukaparibbājakārāmaṃ agamāsi. Tamatthaṃ dassetuṃ atha kho bhagavātiādimāha . Tattha upasaṅkamīti na kevalaṃ upasaṅkami, upasaṅkamitvā pana dūraṃ aḍḍhayojanantaraṃ paribbājakārāmaṃ paviṭṭho. Tatthapi cittassādaṃ alabhamāno antantena āvijjhitvā ārāmapaccante ekaṃ gahanaṭṭhānaṃ upadhāretvā pāsāṇaphalake nisīdi. Atha bhagavā cintesi – ‘‘sace ayaṃ bālo kassacideva kathaṃ gahetvā idhāgaccheyya, mā nassatu bālo’’ti ‘‘nisinnapāsāṇaphalakaṃ tassa sarīre allīnaṃ hotū’’ti adhiṭṭhāsi. Saha adhiṭṭhānacittena taṃ tassa sarīre allīyi. So mahāaddubandhanabaddho viya chinnapādo viya ca ahosi.
21.害怕即心中惧怖无畏。惧怕即全身发抖。毛鸡皮立起，如毛鹅一样的毛发竖起。那位想：“我若如此在众生世界，与尊贵人物为敌，且未得证阿拉汉果，亦无做奇迹之因，而沙门果德玛将显神通，大众见其神通，便说‘你今不堪神通，为何自认为与尊贵人物抗衡，却被杖打辱骂’”，此时大众聚会，世尊来也，人人惧怕胆战心惊如鸡皮疙瘩。他苦欲解脱，便到戒石下的游方僧园。世尊闻说后便前来，此处所谓“前来”不仅指亲临，事实是到较远地点进入游方僧园。尽管没见世尊安坐，心中感到忧愁不安，终在园边一隐蔽处石台上坐下。世尊思惟：“如果这愚人被某人带来此处，把他毁灭，我不愿意这个愚人如此受难。”世尊心念如是，于其身体上施加神力，使其如断脚束缚重担般沉重难动。
Assosīti ito cito ca pāthikaputtaṃ pariyesamānā parisā tassa anupadaṃ gantvā nisinnaṭṭhānaṃ ñatvā āgatena aññatarena purisena ‘‘tumhe kaṃ pariyesathā’’ti vutte pāthikaputtanti. So ‘‘tindukakhāṇukaparibbājakārāme nisinno’’ti vuttavacanena assosi.
他被称为阿索，是在此处即在游方僧园寻找那位游方者之子，未遇见而坐着的那人。一位与来者同行的人问：“你们在寻找谁？”回答说：“游方僧园那位坐着的游方者之子。”因此得名阿索。
§22
22.Saṃsappatīti osīdati. Tattheva sañcarati. Pāvaḷā vuccati ānisadaṭṭhikā.
22.“游荡”意为漂泊、游走。他常在此处行走。此处叫做“贫瘠的荆棘区”。
§23
23.Parābhūtarūpoti parājitarūpo, vinaṭṭharūpo vā.
「胜利已被夺去的形态」者为「被战胜之形态」，「灭除之形态」亦是如此。
§25
25.Goyugehīti goyuttehi satamattehi vā sahassamattehi vā yugehi. Āviñcheyyāmāti ākaḍḍheyyāma. Chijjeyyunti chindeyyuṃ. Pāthikaputto vā bandhaṭṭhāne chijjeyya.
「世代」者，或谓众生所在之种群、族群，或谓依其常类、或以千计之世代。『应除灭它』者谓「应当割除」。『应断绝』者谓「应截断」。若为旅人子孙，亦应断绝于羁绊之地。
§26
26.Dārupattikantevāsīti dārupattikassa antevāsī. Tassa kira etadahosi ‘‘tiṭṭhatu tāva pāṭihāriyaṃ, samaṇo gotamo ‘acelo pāthikaputto āsanāpi na vuṭṭhahissatī’ti āha. Handāhaṃ gantvā yena kenaci upāyena taṃ āsanā vuṭṭhāpemi. Ettāvatā ca samaṇassa gotamassa parājayo bhavissatī’’ti. Tasmā evamāha.
「木柄末端者」谓木柄之末端居民。据说曾有此事：『且住，此为神异，沙门果德玛言：“无衅伤，旅人子孙乃至座位亦不应起”，明日我将过去，设法使其座位起立。此必为沙门果德玛之败也。』于是如是说。
§27
27.Sīhassāti cattāro sīhā tiṇasīho ca kāḷasīho ca paṇḍusīho ca kesarasīho ca. Tesaṃ catunnaṃ sīhānaṃ kesarasīho aggataṃ gato, so idhādhippeto. Migaraññoti sabbacatuppadānaṃ rañño. Āsayanti nivāsaṃ. Sīhanādanti abhītanādaṃ. Gocarāyapakkameyyanti āhāratthāya pakkameyyaṃ. Varaṃ varanti uttamuttamaṃ, thūlaṃ thūlanti attho. Mudumaṃsānīti mudūni maṃsāni . ‘‘Madhumaṃsānī’’tipi pāṭho, madhuramaṃsānīti attho. Ajjhupeyyanti upagaccheyyaṃ. Sīhanādaṃ naditvāti ye dubbalā pāṇā, te palāyantūti attano sūrabhāvasannissitena kāruññena naditvā.
「狮」者有四种狮，草狮、黑狮、青狮及藏红狮。其中藏红狮行首位，故此处为首领之狮。『鹿王』者诸四足众生之王。其住处谓「居所」。狮吼者谓「可怖之吼声」。『狩猎出行』谓为觅食而出行。彼众「优良、极为优秀」者，体形「庞大」，谓有大用。所谓「柔肉」者，软嫩肉体。「甘蜜肉」之说为异文，意谓肉味甘美。『猎取』者谓捕食。『狮吼声令弱者退避』，此为狮以威仪为缘起发出慈悲之吼。
§28
28.Vighāsasaṃvaḍḍhoti vighāsena saṃvaḍḍho, vighāsaṃ bhakkhitā tirittamaṃsaṃ khāditvā vaḍḍhito. Dittoti dappito thūlasarīro. Balavāti balasampanno. Etadahosīti kasmā ahosi? Asmimānadosena.
「增长强壮」者谓因吞食恶徒与杂肉而强大。『视之者为强壮肥硕之躯体』。何以致此？乃因骄傲。此为自慢者之不善。
Tatrāyaṃ anupubbikathā – ekadivasaṃ kira so sīho gocarato nivattamāno taṃ siṅgālaṃ bhayena palāyamānaṃ disvā kāruññajāto hutvā ‘‘vayasa, mā bhāyi, tiṭṭha ko nāma tva’’nti āha. Jambuko nāmāhaṃ sāmīti. Vayasa, jambuka, ito paṭṭhāya maṃ upaṭṭhātuṃ sakkhissasīti. Upaṭṭhahissāmīti. So tato paṭṭhāya upaṭṭhāti. Sīho gocarato āgacchanto mahantaṃ mahantaṃ maṃsakhaṇḍaṃ āharati. So taṃ khāditvā avidūre pāsāṇapiṭṭhe vasati. So katipāhaccayeneva thūlasarīro mahākhandho jāto. Atha naṃ sīho avoca – ‘‘vayasa, jambuka, mama vijambhanakāle avidūre ṭhatvā ‘viroca sāmī’ti vattuṃ sakkhissasī’’ti. Sakkomi sāmīti. So tassa vijambhanakāle tathā karoti . Tena sīhassa atireko asmimāno hoti.
此处为渐进说：一日狮子从狩猎场返，见鬣狗恐惧逃逸，生出慈心，语之曰：「年轻者，勿怖，站立，我即名为贾姆布柯者。」言毕，承诺护卫之。狮自此狩猎归来，携带硕大肉块。食之不远，居于石礁。其体伟大如巨块。其时狮告曰：「年轻者贾姆布柯，独留于我撕裂之时，应当呼声。」贾姆布柯允诺。实践时，狮子因此更甚自慢。
Athekadivasaṃ jarasiṅgālo udakasoṇḍiyaṃ pānīyaṃ pivanto attano chāyaṃ olokento addasa attano thūlasarīratañceva mahākhandhatañca. Disvā ‘jarasiṅgālosmī’ti manaṃ akatvā ‘‘ahampi sīho jāto’’ti maññi. Tato attanāva attānaṃ etadavoca – ‘‘vayasa, jambuka, yuttaṃ nāma tava iminā attabhāvena parassa ucchiṭṭhamaṃsaṃ khādituṃ, kiṃ tvaṃ puriso na hosi, sīhassāpi cattāro pādā dve dāṭhā dve kaṇṇā ekaṃ naṅguṭṭhaṃ, tavapi sabbaṃ tatheva, kevalaṃ tava kesarabhāramattameva natthī’’ti. Tassevaṃ cintayato asmimāno vaḍḍhi. Athassa tena asmimānadosena etaṃ ‘‘ko cāha’’ntiādi maññitamahosi. Tattha ko cāhanti ahaṃ ko, sīho migarājā ko, na me ñāti, na sāmiko, kimahaṃ tassa nipaccakāraṃ karomīti adhippāyo. Siṅgālakaṃyevāti siṅgālaravameva. Bheraṇḍakaṃyevāti appiyaamanāpasaddameva. Ke ca chave siṅgāleti ko ca lāmako siṅgālo. Ke pana sīhanādeti ko pana sīhanādo siṅgālassa ca sīhanādassa ca ko sambandhoti adhippāyo. Sugatāpadānesūti sugatalakkhaṇesu. Sugatassa sāsanasambhūtāsu tīsu sikkhāsu. Kathaṃ panesa tattha jīvati? Etassa hi cattāro paccaye dadamānā sīlādiguṇasampannānaṃ sambuddhānaṃ demāti denti, tena esa abuddho samāno buddhānaṃ niyāmitapaccaye paribhuñjanto sugatāpadānesu jīvati nāma. Sugatātirittānīti tesaṃ kira bhojanāni dadamānā buddhānañca buddhasāvakānañca datvā pacchā avasesaṃ sāyanhasamaye denti. Evamesa sugatātirittāni bhuñjati nāma. Tathāgateti tathāgataṃ arahantaṃ sammāsambuddhaṃ āsādetabbaṃ ghaṭṭayitabbaṃ. Atha vā ‘‘tathāgate’’tiādīni upayogabahuvacanāneva. Āsādetabbanti idampi bahuvacanameva ekavacanaṃ viya vuttaṃ. Āsādanāti ahaṃ buddhena saddhiṃ pāṭihāriyaṃ karissāmīti ghaṭṭanā.
有一日，一只老秃野狗饮用了水池中的饮用水后，注视着自己的影子，看到自己的庞大身体和高大躯干。看到后，心里想『我是老秃野狗』，心念亦生起『我也是狮子，生来就是狮子』。于是它自己对自己说：『衰老的野狗啊，凭借你的本性与力量，能吃掉比自己还大的猎物，为什么你不是男子汉呢？狮子即使只有四足、两牙、两耳、一趾，全身也都如此，而你除了你的鬃毛重担之外，其他一切也都一样。』这样思维，它的自我傲慢渐渐增长。凭此傲慢，它起了「我是何等存在」的各种心念：我是何者，狮子是兽中之王，我没有亲族，没有主宰，我应当怎么对付他呢？这是它的妄想。称为秃野狗，意为秃顶荒野者。称为熊，意指性情不祥不安。何为野狗，何为羔狗？什么是狮子的吼声，狮子的吼声与野狗吼声之间有何关系？关于世尊之福德恩泽，谓为安乐的标志。此处所谓的安乐，是指世尊教法所生起的三种修习。那人若为何生存？是由四种因缘赐予，那些具戒定慧的正觉者之福报，他们给予他生命，虽无智慧但因依佛及其弟子的供养而生存于安乐福德之中。所谓超越世尊，是指那些得世尊供养，且于傍晚时分可得余食者。他们正是享用此超越世尊之福德者。所谓如来者，必应思惟、应信、应敬。若言“如来”时，正用复数，表示应多重恭敬。所谓应思惟者，即表示我将与佛同在，成就殊胜神变之意。思惟即是神通的意涵。
§29
29.Samekkhiyānāti samekkhitvā, maññitvāti attho. Amaññīti puna amaññittha kotthūti siṅgālo.
「审察者」之意是经审察、认为；「非认」意即不肯定，即此为“秃野狗”的称谓所在。
§30
30.Attānaṃ vighāse samekkhiyāti soṇḍiyaṃ ucchiṭṭhodake thūlaṃ attabhāvaṃ disvā. Yāva attānaṃ na passatīti yāva ahaṃ sīhavighāsasaṃvaḍḍhitako jarasiṅgāloti evaṃ yathābhūtaṃ attānaṃ na passati. Byagghoti maññatīti sīhohamasmīti maññati, sīhena vā samānabalo byagghoyeva ahanti maññati.
「审视自我」是指见到秃顶、离水位、庞大自体。至于『未能见自己』，指尚未觉察自己已如狮子般，已生起狮子的厌弃心，真正不识见自己。『以为虎者』即自认为我是狮子，内心知自己力量甚于虎，因此自视若虎。
§31
31.Bhutvāna bheketi āvāṭamaṇḍūke khāditvā. Khalamūsikāyoti khalesu mūsikāyo ca khāditvā. Kaṭasīsu khittāni ca koṇapānīti susānesu chaḍḍitakuṇapāni ca khāditvā. Mahāvaneti mahante vanasmiṃ. Suññavaneti tucchavane. Vivaḍḍhoti vaḍḍhito. Tatheva so siṅgālakaṃ anadīti evaṃ saṃvaḍḍhopi migarājāhamasmīti maññitvāpi yathā pubbe dubbalasiṅgālakāle, tatheva so siṅgālaravaṃyeva aravīti . Imāyapi gāthāya bhekādīni bhutvā vaḍḍhitasiṅgālo viya lābhasakkāragiddho tvanti pāthikaputtameva ghaṭṭesi.
曾为蛙，后为癞蛤蟆被咬；曾咬过光滑老鼠；又咬过那些被切开的刀柄与毛刺；所谓大林即丛林；空林，即为无用之林；增长即为增长。即是如此，他把自己看作野狗，虽已增长，却仍认为自己是弱小的野狗。故也称其为“秃狗吠声”。以此诗句喻意：吞声蛙类，通过吞噬获得增长，像脚踏蜜糖的盲童仅供锅煮。
Nāgehīti hatthīhi. Mahābandhanāti mahatā kilesabandhanā mocetvā. Mahāviduggāti mahāviduggaṃ nāma cattāro oghā. Tato uddharitvā nibbānathale patiṭṭhapetvā.
「那伽」是大象之意；「大缚」意谓解脱于大烦恼之缚。所谓大智慧者，是指出于四种洪流（烦恼波浪）的远离者。是因此被提升并立于涅槃之地者。
Aggaññapaññattikathāvaṇṇanā本初施设论释
§36
36. Iti ‘‘bhagavā ettakena kathāmaggena pāṭihāriyaṃ na karotī’’ti padassa anusandhiṃ dassetvā idāni ‘‘na aggaññaṃ paññāpetī’’ti imassa anusandhiṃ dassento aggaññañcāhanti desanaṃ ārabhi. Tattha aggaññañcāhanti ahaṃ, bhaggava, aggaññañca pajānāmi lokuppatticariyavaṃsañca. Tañca pajānāmīti na kevalaṃ aggaññameva, tañca aggaññaṃ pajānāmi. Tato ca uttaritaraṃ sīlasamādhito paṭṭhāya yāva sabbaññutaññāṇā pajānāmi. Tañca pajānaṃ na parāmasāmīti tañca pajānantopi ahaṃ idaṃ nāma pajānāmīti taṇhādiṭṭhimānavasena na parāmasāmi. Natthi tathāgatassa parāmāsoti dīpeti. Paccattaññevanibbuti viditāti attanāyeva attani kilesanibbānaṃ viditaṃ. Yadabhijānaṃ tathāgatoti yaṃ kilesanibbānaṃ jānanto tathāgato. No anayaṃ āpajjatīti aviditanibbānā titthiyā viya anayaṃ dukkhaṃ byasanaṃ nāpajjati.
于是显明了“世尊不以如此广大的话语显神通”的语句连带意涵，接着又说：“不彰显第一”的语句连带意涵，宣说第一之道。这里述说“第一”是指世尊、尊者、众生起源世间之见识及其传承，我皆悉知。故此我不仅知其第一义，更洞察其根本戒律禅定等诸法成就，至于所有的洞察觉知都尽皆明了。虽然知道这些，却不以此为夸耀，因我虽知此，然因执著渴爱之见尚不自满。不存在对如来之慢慢，是谓说明。所谓自他两者皆已证入涅槃，是已由自身证知烦恼灭之义。所谓知之如来者，即知烦恼灭者。非他方得之故，为异教之徒不明涅槃故，故厄苦与颠倒无生起。
§37
37. Idāni yaṃ taṃ titthiyā aggaññaṃ paññapenti, taṃ dassento santi bhaggavātiādimāha. Tattha issarakuttaṃ brahmakuttanti issarakataṃ brahmakataṃ, issaranimmitaṃ brahmanimmitanti attho. Brahmā eva hi ettha ādhipaccabhāvena issaroti veditabbo. Ācariyakanti ācariyabhāvaṃ ācariyavādaṃ. Tattha ācariyavādo aggaññaṃ. Aggaññaṃ pana ettha desitanti katvā so aggaññaṃ tveva vutto. Kathaṃ vihitakanti kena vihitaṃ kinti vihitaṃ. Sesaṃ brahmajāle vitthāritanayeneva veditabbaṃ.
37. 如今那位执持外道说法的议论者，当说“在世尊教法中有此”等言辞时，其意即指释迦牟尼世尊。其所称“无上者”者，谓梵天无上；“有主者”者，谓梵天有主；“主之相”者，谓有主的相；“梵之相”者，谓梵的相。因梵天在此具有主宰之力，故应知其为主。所谓“教师”，指教师之身份、教师之教说，其中教师之教说即是无上的教说。无上者于此地说，是由于其所宣说，故称为无上。所谓“如何设定”，问此设定为何，或作何规定？其余内容当视为梵网之中所详述，应如此理解。
§41
41.Khiḍḍāpadosikanti khiḍḍāpadosikamūlaṃ.
41. “嗔恚之根”者，谓嗔恚的根本。
§47
47.Asatāti avijjamānena, asaṃvijjamānaṭṭhenāti attho. Tucchāti tucchena antosāravirahitena. Musāti musāvādena. Abhūtenāti bhūtatthavirahitena. Abbhācikkhantīti abhiācikkhanti. Viparītoti viparītasañño viparītacitto. Bhikkhavo cāti na kevalaṃ samaṇo gotamoyeva, ye ca assa anusiṭṭhiṃ karonti, te bhikkhū ca viparītā. Atha yaṃ sandhāya viparītoti vadanti, taṃ dassetuṃ samaṇo gotamotiādi vuttaṃ. Subhaṃ vimokkhanti vaṇṇakasiṇaṃ. Asubhantvevāti subhañca asubhañca sabbaṃ asubhanti evaṃ pajānāti. Subhantveva tasmiṃ samayeti subhanti eva ca tasmiṃ samaye pajānāti, na asubhaṃ. Bhikkhavo cāti ye te evaṃ vadanti, tesaṃ bhikkhavo ca antevāsikasamaṇā viparītā. Pahotīti samattho paṭibalo.
47. “不实”的意思是无明现前，或“不知不觉”的意思。 “虚无”者，谓无有实相、无实质。“谎言”者，谓谎语。“非实”者，谓不相应于实有。“纠正”者，谓纠斥、修正。“相反”者，谓对于事相的相反知觉、相反心念。所谓“比库”，不唯指单纯沙门果德玛，且指那些持守其戒行的人也，亦属比库。次由“相反”之义，释说同沙门果德玛教法的语句。所谓“美好解脱”，指色相、境界等正净之光景。“不美”亦即知晓美恶不净皆存，如此而解。如说“于美处时，悉知美即为彼时之相，不是恶。”所谓“比库”，系指彼等作如此说的比库，属于同沙利子等人类似的相反对漏者。所谓“胜任”，意指有能耐、有力量。
§48
48.Dukkaraṃ khoti ayaṃ paribbājako yadidaṃ ‘‘evaṃpasanno ahaṃ, bhante’’tiādimāha, taṃ sāṭheyyena kohaññena āha. Evaṃ kirassa ahosi – ‘‘samaṇo gotamo mayhaṃ ettakaṃ dhammakathaṃ kathesi, tamahaṃ sutvāpi pabbajituṃ na sakkomi, mayā etassa sāsanaṃ paṭipannasadisena bhavituṃ vaṭṭatī’’ti. Tato so sāṭheyyena kohaññena evamāha. Tenassa bhagavā mammaṃ ghaṭṭento viya ‘‘dukkaraṃ kho etaṃ, bhaggava tayā aññadiṭṭhikenā’’tiādimāha. Taṃ poṭṭhapādasutte vuttatthameva. Sādhukamanurakkhāti suṭṭhu anurakkha.
48. 此游方僧言“我今心清净，尊者”，其说带有讥讽、愤恨。如此之言，理应产生彼僧“即使听闻如是法句，亦不能出家，也不能证得此教法具足行持”的心理。因而其言被批评为“甚为艰难，世尊乃以异见者语此”为理。此义即是《破谤经》中所说义。所言“善护”，意即善加护持。
Iti bhagavā pasādamattānurakkhaṇe paribbājakaṃ niyojesi. Sopi evaṃ mahantaṃ suttantaṃ sutvāpi nāsakkhi kilesakkhayaṃ kātuṃ. Desanā panassa āyatiṃ vāsanāya paccayo ahosi. Sesaṃ sabbattha uttānatthamevāti.
于是世尊将此游方僧托付于护法善知识，因其即使闻大经义，亦难消灭烦恼。然授其教法，乃为其善根成熟之因缘。其余诸义，在诸处皆是上文所述之正义。
Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya · 《吉祥悦意》长部注疏
Pāthikasuttavaṇṇanā niṭṭhitā. · 巴提咖经释毕。