11. Sakkasaṃyuttaṃ · 11. 萨咖相应义注
10. Yakkhasaṃyuttaṃ10. 亚卡相应
1. Indakasuttavaṇṇanā1. 因德咖经注释
§235
235. Yakkhasaṃyuttassa paṭhame indakassāti indakūṭanivāsino yakkhassa. Yakkhato hi kūṭena, kūṭato ca yakkhena nāmaṃ laddhaṃ. Rūpaṃ na jīvanti vadantīti yadi buddhā rūpaṃ jīvanti na vadanti, yadi rūpaṃ satto puggaloti evaṃ na vadantīti attho. Kathaṃ nvayanti kathaṃ nu ayaṃ? Kutassa aṭṭhīyakapiṇḍametīti assa sattassa aṭṭhiyakapiṇḍañca kuto āgacchati? Ettha ca aṭṭhiggahaṇena tīṇi aṭṭhisatāni, yakapiṇḍaggahaṇena nava maṃsapesisatāni gahitāni. Yadi rūpaṃ na jīvo, athassa imāni ca aṭṭhīni imā ca maṃsapesiyo kuto āgacchantīti pucchati. Kathaṃ nvayaṃ sajjati gabbharasminti kena nu kāraṇena ayaṃ satto mātukucchismiṃ sajjati laggati, tiṭṭhatīti? Puggalavādī kiresa yakkho, ‘‘ekappahāreneva satto mātukucchismiṃ nibbattatī’’ti gahetvā gabbhaseyyakasattassa mātā macchamaṃsādīni khādati, sabbāni ekarattivāsena pacitvā pheṇaṃ viya vilīyanti. Yadi rūpaṃ satto na bhaveyya, evameva vilīyeyyāti laddhiyā evamāha. Athassa bhagavā – ‘‘na mātukucchismiṃ ekappahāreneva nibbattati, anupubbena pana vaḍḍhatī’’ti dassento paṭhamaṃ kalalaṃ hotītiādimāha. Tattha paṭhamanti paṭhamena paṭisandhiviññāṇena saddhiṃ tissoti vā phussoti vā nāmaṃ natthi, atha kho tīhi jātiuṇṇaṃsūhi katasuttagge saṇṭhitatelabinduppamāṇaṃ kalalaṃ hoti, yaṃ sandhāya vuttaṃ –
二三五、在《夜叉相应经》的第一品中，称为因陀迦者，指居于因陀迦山峰中的夜叉。因为夜叉以山峰为体，山峰以夜叉为名，二者名相依于彼此。有人说色法不具生命，若诸世尊说色法具生命，则语义自相矛盾；若说色即是实体者，则亦不成立。如何推理？如何理解此义？从何处得知色法由骨块而来？此处说此众生由骨块而成，其骨块又从何处而来？这里说借由骨骼连接，共有三百根骨头聚合，又借由肉块连接，有九百块肉聚合。如果色法无生命，则这些骨头和肉块从何而来？这又如何说明色身於母胎中形成并逐渐成长，最终成熟而稳立？有说人物论者的像夜叉般回答道：“众生于母胎中，于一处受到孕育。”于是带着此见，便吃食母体的肉块等物，均于一时融化消溶，如同泡沫消散一般。若色法非众生，其也当如此消溶不存，故有如此说法。世尊则说：“众生于母胎中非一时即成，然而渐次增长。”以此展示初期的混沌阶段始成。这所谓初期，乃是指初期之识与触并存而无名，继而于三世生死相续之中，聚合如涂沫珠点之色泽混沌状态，正是经言“
‘‘Tilatelassa yathā bindu, sappimaṇḍo anāvilo;
『三液混和如珠盈，以真明净无暇；
Evaṃ vaṇṇappaṭibhāgaṃ, kalalaṃ sampavuccatī’’ti.
如是色相混合处，谓之混沌』」
Kalalāhoti abbudanti tasmā kalalā sattāhaccayena maṃsadhovanaudakavaṇṇaṃ abbudaṃ nāma hoti, kalalanti nāmaṃ antaradhāyati. Vuttampi cetaṃ –
所谓混沌即是不显现者，故名混沌者。众生因肉身水血的腐败变化而生此不显现的混沌之色身，故谓之为混沌。又有偈曰：
‘‘Sattāhaṃ kalalaṃ hoti, paripakkaṃ samūhataṃ;
『众生成混沌，成熟而成群；
Vivaṭṭamānaṃ tabbhāvaṃ, abbudaṃ nāma jāyatī’’ti.
形质呈现前，名曰混沌生』
Abbudājāyate pesīti tasmāpi abbudā sattāhaccayena vilīnatipusadisā pesi nāma sañjāyati. Sā maricaphāṇitena dīpetabbā. Gāmadārikā hi supakkāni maricāni gahetvā sāṭakante bhaṇḍikaṃ katvā pīḷetvā maṇḍaṃ ādāya kapāle pakkhipitvā ātape ṭhapenti, taṃ sukkhamānaṃ sabbabhāgehi muccati. Evarūpā pesi hoti, abbudanti nāmaṃ antaradhāyati. Vuttampi cetaṃ –
腐败现象称为溃烂，因此腐烂于七日之间便化为脓液，人们称之为脓肿。此脓肿应当以胡椒和辣椒加以点燃。村中少女取来完熟的胡椒，放入竹筐，再用杵捣烂，取其浆液置于瓦片上曝晒，此举能使皮肤各处得以松解。此类脓肿即为溃烂，称之为消失。此中亦有经说：
‘‘Sattāhaṃ abbudaṃ hoti, paripakkaṃ samūhataṃ;
“七天之内肿烂形成，因成熟而聚集；
Vivaṭṭamānaṃ tabbhāvaṃ, pesi nāma pajāyatī’’ti.
其本质渐渐裙开，故名为脓肿。”
Pesi nibbattatī ghanoti tato pesito sattāhaccayena kukkuṭaṇḍasaṇṭhāno ghano nāma maṃsapiṇḍo nibbattati, pesīti nāmaṃ antaradhāyati. Vuttampi cetaṃ –
脓肿形成称为硬块，由于七日积聚，附着于鸡冠形状的硬块称其为肉球；此肉球由肉块化成，因而出现，称为消失。经中亦有言说：
‘‘Sattāhaṃ pesi bhavati, paripakkaṃ samūhataṃ;
“七天之内成肿块，因成熟而聚集；
Vivaṭṭamānaṃ tabbhāvaṃ, ghanoti nāma jāyati.
其本质渐渐裙开，故名为硬块。”
‘‘Yathā kukkuṭiyā aṇḍaṃ, samantā parimaṇḍalaṃ;
如同公鸡蛋一般，四周皆成圆周；
Evaṃ ghanassa saṇṭhānaṃ, nibbattaṃ kammapaccayā’’ti.
如此稠密的聚合，因业力条件而生起。
Ghanā pasākhā jāyantīti pañcame sattāhe dvinnaṃ hatthapādānaṃ sīsassa catthāya pañca pīḷakā jāyanti, yaṃ sandhāyetaṃ vuttaṃ ‘‘pañcame, bhikkhave, sattāhe pañca pīḷakā saṇṭhahanti kammato’’ti.
稠密物体的枝条生长，如第五周内，双手双脚头部共四处生出五个隆起，被称为“第五周内，诸比库，业力使得五个隆起聚合”者。
Ito paraṃ chaṭṭhasattamādīni sattāhāni atikkamma desanaṃ saṅkhipitvā dvācattālīse sattāhe pariṇatakālaṃ gahetvā dassento kesātiādimāha. Tattha kesā lomā nakhāpi cāti dvācattālīse sattāhe etāni jāyanti.
过了此处之后，又超过六七周等时期，将讲述总结，然后取四十二周为成孕期，示现毛发等。所谓毛、发、指甲等，皆在四十二周时生起。
Tena so tattha yāpetīti tassa hi nābhito uṭṭhito nāḷo mātu udarapaṭalena ekābaddho hoti, so uppaladaṇḍako viya chiddo, tena āhāraraso saṃsaritvā āhārasamuṭṭhānarūpaṃ samuṭṭhāpeti. Evaṃ so dasa māse yāpeti. Mātukucchigato naroti mātuyā tirokucchigato, kucchiyā abbhantaragatoti attho. Iti bhagavā ‘‘evaṃ kho, yakkha, ayaṃ satto anupubbena mātukucchiyaṃ vaḍḍhati, na ekappahāreneva nibbattatī’’ti dasseti. Paṭhamaṃ.
因此它必在此处孕育，因为脐下连着脐带肚皮如同紧系一物，断开后犹如被折断的盔甲，集聚着营养而滋养，形成供给的形态。如此它孕育十个月。母腹内之意谓母腹中，母腹上之意谓腹上，由腹侧意。世尊于是说：“是故，夜叉，此生之物逐渐由母腹中增长，非一朝一夕而生。”这是第一。
2. Sakkanāmasuttavaṇṇanā2. 萨咖名经注释
§236
236. Dutiye sakkanāmakoti evaṃ nāmako eko yakkho, so kira mārapakkhikayakkho. Vippamuttassāti tīhi bhavehi vippamuttassa. Yadaññanti yaṃ aññaṃ. Vaṇṇenāti kāraṇena. Saṃvāsoti ekato vāso, sakkhidhammo mittadhammoti attho. Sappaññoti supañño sambuddho. Dutiyaṃ.
236. 第二，名为萨咖者，是一夜叉，诳惑夜叉之类。所谓解脱，为三界中解脱。‘知道’即是知他事。‘颜色’为因缘。‘居住’为一处生活，萨咖法及结交法之意。‘聪慧’为具慧者即正觉者。以上为第二。
3. Sūcilomasuttavaṇṇanā3. 针毛经注释
§237
237. Tatiye gayāyanti gayāgāme, gayāya avidūre niviṭṭhagāmaṃ upanissāyāti attho. Ṭaṅkitamañceti dīghamañce pādamajjhe vijjhitvā aṭaniyo pavesetvā katamañce. Tassa ‘‘idaṃ upari, idaṃ heṭṭhā’’ti natthi, parivattetvā atthatopi tādisova hoti, taṃ devaṭṭhāne ṭhapenti. Catunnaṃ pāsāṇānaṃ upari pāsāṇaṃ attharitvā katagehampi ‘‘ṭaṅkitamañco’’ti vuccati. Sūcilomassāti kathinasūcisadisalomassa. So kira kassapassa bhagavato sāsane pabbajitvā dūraṭṭhānato āgato sedamalaggahitena gattena supaññattaṃ saṅghikamañcaṃ anādarena apaccattharitvā nipajji, tassa parisuddhasīlassa taṃ kammaṃ suddhavatthe kāḷakaṃ viya ahosi. So tasmiṃ attabhāve visesaṃ nibbattetuṃ asakkonto kālaṃkatvā gayāgāmadvāre saṅkāraṭṭhāne yakkho hutvā nibbatti. Nibbattamattasseva cassa sakalasarīraṃ kathinasūcīhi gavicchivijjhitaṃ viya jātaṃ.
第二百三十七条：“第三者见于伽耶城伽耶村，‘不远处已有村庄依托’，此为其意。所谓‘寄床’者，从长床中段挖空、钻入时‘入何床？’者，即‘此在上此在下’无法言明，故反转放置，其含义亦复如是，于此天处设立。四块石上平铺一石，置于房屋何处，即称‘寄床’。所谓‘硬毛皮’，即质地坚硬如刺针之毛皮。此者，须菩提世尊出家后，远方而来，携带未熄灭踏杖胶脓，恶意轻慢僧众所依，此诫律净德如黑炭燃烧。其本人不能使此德显现，久留期间，即在伽耶村门口造作处，化作恶鬼复现。其现身如同全身被硬毛扎刺，宛如被牛鞭刺透一般。
Athekadivasaṃ bhagavā paccūsasamaye lokaṃ olokento taṃ yakkhaṃ paṭhamāvajjanasseva āpāthaṃ āgataṃ disvā – ‘‘ayaṃ ekaṃ buddhantaraṃ mahādukkhaṃ anubhavi. Kiṃ nu khvāssa maṃ āgamma sotthikāraṇaṃ bhaveyyā’’ti? Āvajjento paṭhamamaggassa upanissayaṃ addasa. Athassa saṅgahaṃ kātukāmo surattadupaṭṭaṃ nivāsetvā sugatamahācīvaraṃ pārupitvā devavimānakappaṃ gandhakuṭiṃ pahāya hatthigavāssamanussakukkurādikuṇapaduggandhaṃ saṅkāraṭṭhānaṃ gantvā tattha mahāgandhakuṭiyaṃ viya nisīdi. Taṃ sandhāya vuttaṃ ‘‘sūcilomassa yakkhassa bhavane’’ti.
有一日，世尊西向观视世间，见此恶鬼初次侵害，便问：‘此人经历一佛出世之大苦，为何他能来我此处利益？’施害中，见其初道所依。因怀揣意欲，闭塞鼻孔，穿戴世尊袈裟，弃诸天宫屋舍，离开犀象、鹿、猪等污秽之地，前往造作场所，坐于其间如同大香室。经此查访，谓曰‘硬毛皮恶鬼之屋’。
Kharoti suṃsumārapiṭṭhi viya chadaniṭṭhakāhi visamacchadanapiṭṭhi viya ca kharasarīro. So kira kassapasammāsambuddhakāle sīlasampanno upāsako ekadivase vihāre cittattharaṇādīhi atthatāya bhūmiyā saṅghike attharaṇe attano uttarāsaṅgaṃ apaccattharitvā nipajji. Saṅghikaṃ telaṃ abhājetvā attano uttarāsaṅgaṃ apaccattharitvā nipajji. Saṅghikaṃ telaṃ abhājetvā attano hatthehi sarīraṃ makkhesītipi vadanti. So tena kammena sagge nibbattituṃ asakkonto tasseva gāmassa dvāre saṅkāraṭṭhāne yakkho hutvā nibbatti. Nibbattamattassa cassa sakalasarīraṃ vuttappakāraṃ ahosi. Te ubhopi sahāyā jātā. Iti kharassa kharabhāvo veditabbo.
其畜体坚硬，犹如兽皮鞣制之革，被盖覆或坚硬鳞片如鳞鱼。其身体犹如硬体牛角。此者，于须菩提正觉时代，品德具足之居士。一日于寺院内，以心念落地等事，反置自己上衣，伏卧。撕破衣服，反置上衣以手额撑体。因业力不能升天，化作乡门造作处恶鬼现出。其躯为说之所及。此二为助手。于是可知牛性即牛体相。
Avidūre atikkamantīti gocaraṃ pariyesantā samāgamaṭṭhānaṃ vā gacchantā āsanne ṭhāne gacchanti. Tesu sūcilomo satthāraṃ na passati, kharalomo paṭhamataraṃ disvā sūcilomaṃ yakkhaṃ etadavoca – ‘‘eso samaṇo’’ti, samma, esa tava bhavanaṃ pavisitvā nisinno eko samaṇoti. Neso samaṇo, samaṇako esoti so kira yo maṃ passitvā bhīto palāyati, taṃ samaṇakoti vadati. Yo na bhāyati, taṃ samaṇoti. Tasmā ‘‘ayaṃ maṃ disvā bhīto palāyissatī’’ti maññamāno evamāha.
所谓‘不远跨越者’，为四处出行，寻找聚会场所，在近处座位处行去。于其间，硬毛皮见师未见，初见硬毛皮时，言谓硬毛皮恶鬼：‘此乃游方者。’确乎，此者，至入其宅单独坐者即为游方者。非此者为游方者，是谓游方者。由此，‘见此必怖逃’等语，意谓其如此想。
Kāyaṃ upanāmesīti bheravarūpaṃ nimminitvā mahāmukhaṃ vivaritvā sakalasarīre lomāni uṭṭhāpetvā kāyaṃ upanāmesi. Apanāmesīti ratanasatikaṃ suvaṇṇagghanikaṃ viya thokaṃ apanāmesi. Pāpakoti lāmako amanuñño. So gūthaṃ viya aggi viya kaṇhasappo viya ca parivajjetabbo, na iminā suvaṇṇavaṇṇena sarīrena sampaṭicchitabbo. Evaṃ vutte pana sūcilomo ‘‘pāpako kira me samphasso’’ti kuddho pañhaṃ taṃ, samaṇātiādimāha. Cittaṃ vā te khipissāmīti yesañhi amanussā cittaṃ khipitukāmā honti, tesaṃ setamukhaṃ nīlodaraṃ surattahatthapādaṃ mahāsīsaṃ pajjalitanettaṃ bheravaṃ vā attabhāvaṃ nimminitvā dassenti, bheravaṃ vā saddaṃ sāventi, kathentānaṃyeva vā mukhe hatthaṃ pakkhipitvā hadayaṃ maddanti, tena te sattā ummattakā honti khittacittā. Taṃ sandhāyevamāha. Pāragaṅgāyāti dvīsu pādesu gahetvā taṃ āviñchetvā yathā na punāgacchasi, evaṃ pāraṃ vā gaṅgāya khipissāmīti vadati. Sadevaketiādi vuttatthameva. Puccha yadākaṅkhasīti yaṃkiñci ākaṅkhasi, taṃ sabbaṃ puccha, asesaṃ te byākarissāmīti sabbaññupavāraṇaṃ pavāreti.
所谓‘身体顶盖’，意谓变现恐怖形状，张大巨口，身上毛发竖起。所谓‘身体翻转’，如持有宝石百颗、金丝装饰，掷下体。所谓‘恶人’，是驴类愚昧之辈。此似乎为地狱火中烤炙、黑斑蛇类忽略者，不能因其身用金色遮盖。语云：硬毛皮恶鬼自谓：‘其触我者乃恶业’而恼怒，于师问时如是言。‘当使心散乱’者，有愚昧者希望散乱心，此处相貌口鼻手足等俱出蓝色肚腹大脖颈烁光之相，变显恐怖形态，或发出恐怖声，或言谈间持手封闭口腔掩心催眠，令众愚乱意念狂躁。对此说法如是说。所谓‘跨河’者，意谓双足抓持将其携至彼岸，不使其再回。此即诸天所语之意。‘若所问者何所欲’，则一切所求全部问明，将为你详尽解明，此为全面阐释。
Kutonidānāti kiṃnidānā, kiṃpaccayāti attho? Kumārakā dhaṅkamivossajantīti yathā kumārakā kākaṃ gahetvā ossajanti khipanti, evaṃ pāpavitakkā kuto samuṭṭhāya cittaṃ ossajantīti pucchati?
所谓‘何处起因’，‘何因缘’意为何？譬如少年孩童执乌鸦然后放去，急速飞离，恶念何由生起散乱心念而放弃？问此何由？
Itonidānāti ayaṃ attabhāvo nidānaṃ etesanti ito nidānā. Itojāti ito attabhāvato jātā. Ito samuṭṭhāya manovitakkāti yathā dīghasuttakena pāde baddhaṃ kākaṃ kumārakā tassa suttapariyantaṃ aṅguliyaṃ veṭhetvā ossajanti, so dūraṃ gantvāpi puna tesaṃ pādamūleyeva patati, evameva ito attabhāvato samuṭṭhāya pāpavitakkā cittaṃ ossajanti.
此处所说“伊托尼达纳”（意为“此由因缘”）即谓此身份为因时所生。所谓“伊托尼达纳”，意指缘起于此教法中。所谓“伊托加蒂”，乃是此身份从此而生。所谓“伊托萨穆塔亚·曼维塔卡”，例如长篇经文中说，脚上缚着麻绳的乌鸦，手指触及绳端就放开，虽远行仍会跌落在足根之处。由此也说“由此身份缘起”的恶念，便令心放逸不起。
Snehajāti taṇhāsinehato jātā. Attasambhūtāti attani sambhūtā. Nigrodhasseva khandhajāti nigrodhakhandhe jātā pārohā viya. Puthūti bahū anekappakārā pāpavitakkā taṃsampayuttakilesā ca. Visattāti laggā laggitā. Kāmesūti vatthukāmesu. Māluvāva vitatā vaneti yathā vane māluvā latā yaṃ rukkhaṃ nissāya jāyati, taṃ mūlato yāva aggā, aggato yāva mūlā punappunaṃ saṃsibbitvā ajjhottharitvā otatavitatā tiṭṭhati. Evaṃ vatthukāmesu puthū kilesakāmā visattā, puthū vā sattā tehi kilesakāmehi vatthukāmesu visattā. Ye naṃ pajānantīti ye ‘‘attasambhūtā’’ti ettha vuttaṃ attabhāvaṃ jānanti.
所谓“斯内哈加蒂”，即由贪爱渴望而生。所谓“阿塔桑布诞”，即自本身生起。譬如无花果树枝干生长于树干，即如树干之上又如梯级一般。所谓“普图”，即诸多、多种；并多般的恶念及其相应烦恼。所谓“维萨塔”，即缠绕、纠缠。所谓“卡梅”，即诸欲。所谓“玛卢瓦”，若森林中杂草藤蔓，依附于树，根从树基蔓延，蔓延反复交织盘绕，如此盘踞。欲界种种的众多烦恼及其根本生理，正如杂乱缠绕的蔓藤。那些不知此义的人，不懂所谓“自体所生”的含义。
Yatonidānanti yaṃ nidānamassa attabhāvassa tañca jānanti. Te naṃ vinodentīti te evaṃ attabhāvasaṅkhātassa dukkhasaccassa nidānabhūtaṃ samudayasaccaṃ maggasaccena vinodenti. Te duttaranti te samudayasaccaṃ nīharantā idaṃ duttaraṃ kilesoghaṃ taranti. Atiṇṇapubbanti anamatagge saṃsāre supinantepi na tiṇṇapubbaṃ. Apunabbhavāyāti apunabbhavasaṅkhātassa nirodhasaccassatthāya. Iti imāya gāthāya cattāri saccāni pakāsento arahattanikūṭena desanaṃ niṭṭhapesi. Desanāvasāne sūcilomo tasmiṃyeva padese ṭhito desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhito. Sotāpannā ca nāma na kiliṭṭhattabhāve tiṭṭhantīti saha phalapaṭilābhenassa sarīre setakaṇḍupīḷakasūciyo sabbā patitā. So dibbavatthanivattho dibbavaradukūluttarāsaṅgo dibbaveṭhanaveṭhito dibbābharaṇagandhamāladharo suvaṇṇavaṇṇo hutvā bhummadevatāparihāraṃ paṭilabhīti. Tatiyaṃ.
所谓“亚托尼达纳”，即知晓此因缘或身份。彼等者便凭此知晓自身性质，尽除苦谛中因缘的生起谛，借由道谛予以断除。彼等除却恶念根源，斩断烦恼毒海。即便在未超越轮回之时，亦非先于生死涅槃。所谓“不复生者”，即不再生起意欲涅槃之义。由此偈文昭示四圣谛，阿拉汉峰顶之教已讲毕。讲法终了时，彼处细毛起立，依教理而觉知，得证初果入流果。初果入流者，乃立于无垢之境，随证果故，身体上紫癜刺伤悉皆消逝无有。彼如天耳般，具天赐福、优越供养、天饰芬芳、金色光明，受地祇众护佑。第三段。
4. Maṇibhaddasuttavaṇṇanā4. 玛尼跋德经注释
§238
238. Catutthe sukhamedhatīti, sukhaṃ paṭilabhati. Suve seyyoti suve suve seyyo, niccameva seyyoti attho. Verā na parimuccatīti ahaṃ satimāti ettakena verato na muccati. Yassāti yassa arahato. Ahiṃsāyāti karuṇāya ceva karuṇāpubbabhāge ca. Mettaṃsoti so mettañceva mettāpubbabhāgañca bhāveti. Atha vā aṃsoti koṭṭhāso vuccati. Mettā aṃso etassāti mettaṃso. Idaṃ vuttaṃ hoti – yassa arahato sabbakālaṃ ahiṃsāya rato mano, yassa ca sabbabhūtesu mettākoṭṭhāso atthi, tassa kenaci puggalena saddhiṃ veraṃ nāma natthi yakkhāti. Catutthaṃ.
第二百三十八章 第四者，名为“得乐德者”，谓得安乐。所谓“苏韦·塞约”，意味恒在安乐，其意义根本。谓“维拉·那·巴里穆查蒂”，即我守正念，借此诺言受禁不放逸。所谓“亚萨”，即阿拉汉者所具慈悲心，且慈悲为其根本。所谓“梅塔”，即慈爱及其根本。谓“阿瑟·瓦”，意为组成部分。故“梅塔嗳宁”，即慈悲成分或慈爱本根。此乃云：阿拉汉者恒以无害心存，有慈爱普及一切众生，如此者与任何人结怨皆不得成功，非鬼神所能胜敌。第四。
5. Sānusuttavaṇṇanā5. 萨努经注释
§239
239. Pañcame yakkhena gahito hotīti so kira tassā upāsikāya ekaputtako. Atha naṃ sā daharakāleyeva pabbājesi. So pabbajitakālato paṭṭhāya sīlavā ahosi vattasampanno, ācariyupajjhāyaāgantukādīnaṃ vattaṃ katameva hoti, māsassa aṭṭhamīdivase pāto vuṭṭhāya udakamāḷake udakaṃ upaṭṭhāpetvā dhammassavanaggaṃ sammajjitvā dīpaṃ jāletvā madhurassarena dhammassavanaṃ ghoseti. Bhikkhū tassa thāmaṃ ñatvā ‘‘sarabhāṇaṃ bhaṇa, sāmaṇerā’’ti ajjhesanti. So ‘‘mayhaṃ hadayavāto rujati, kāso vā bādhatī’’ti kiñci paccāhāraṃ akatvā dhammāsanaṃ abhiruhitvā ākāsagaṅgaṃ otārento viya sarabhāṇaṃ vatvā otaranto – ‘‘mayhaṃ mātāpitūnampi imasmiṃ sarabhaññe pattī’’ti vadati. Tassa manussā mātāpitaro pattiyā dinnabhāvaṃ na jānanti. Anantarattabhāve panassa mātā yakkhinī jātā. Sā devatāhi saddhiṃ āgatā , dhammaṃ sutvā – ‘‘sāmaṇerena dinnapattiṃ anumodāmi, tātā’’ti vadati. Sīlasampannā ca nāma bhikkhū sadevakassa lokassa piyā hontīti tasmiṃ sāmaṇere devatā salajjā sagāravā mahābrahmaṃ viya aggikkhandhaṃ viya ca naṃ maññanti. Sāmaṇere gāravena taṃ yakkhiniṃ garuṃ katvā passanti. Dhammassavanayakkhasamāgamādīsu ‘‘sānumātā sānumātā’’ti yakkhiniyā aggāsanaṃ aggodakaṃ aggapiṇḍaṃ denti. Mahesakkhāpi yakkhā taṃ disvā maggā okkamanti, āsanā vuṭṭhahanti.
第二百三十九章 第五者，谓“为阿修罗所缚”，意即他牢拘此近事女之子。此后彼童年时即受戒出家。出家之初即守戒律纯正，行为端正。师长及师长来访者均称赞其所为。八月八日清晨，起身至水池洗净，欢喜聆听法音，点燃灯火，于众法会发声赞诵。比库等知其所处，呼曰“射矢者，请上座，沙玛内拉。”彼言：“吾心胸烦闷，咳嗽不止。”未取药物，登法座讲法，语有穿云之声。如母亲之痛呼：“吾亲父母皆受斯苦难。”世间父母不知其苦。随即彼母为阿修罗所生，与诸天共来，闻法谓：“沙玛内拉受戒情况，吾同意也。”此比库德性高洁，天界众神如大梵天敬视其为尊。比库对其母尊敬有加。诸阿修罗聚会，赐其母火种施食。诸大阿修罗见之，亦仰止前进，皆起座位。
Atha kho sāmaṇero vuḍḍhimanvāya paripakkindriyo anabhiratipīḷito anabhiratiṃ vinodetuṃ asakkonto parūḷhakesanakho kiliṭṭhanivāsanapārupano kassaci anārocetvā pattacīvaramādāya ekakova mātu gharaṃ gato. Upāsikā puttaṃ disvā, vanditvā āha – ‘‘tāta, tvaṃ pubbe ācariyupajjhāyehi vā daharasāmaṇerehi vā saddhiṃ idhāgacchasi. Kasmā ekakova ajja āgato’’ti? So ukkaṇṭhitabhāvaṃ ārocesi. Saddhā upāsikā nānappakārena gharāvāse ādīnavaṃ dassetvā puttaṃ ovadamānāpi taṃ saññāpetuṃ asakkontī, ‘‘appeva nāma attano dhammatāyapi sallakkhessatī’’ti anuyojetvāva – ‘‘tiṭṭha, tāta, yāva te yāgubhattaṃ sampādemi, yāguṃ pivitvā katabhattakiccassa te manāpāni vatthāni nīharitvā dassāmī’’ti vatvā āsanaṃ paññāpetvā adāsi. Nisīdi sāmaṇero. Upāsikā muhutteneva yāgukhajjakaṃ sampādetvā adāsi. Tato ‘‘bhattaṃ sampādessāmī’’ti avidūre nisinnā taṇḍule dhovati. Tasmiṃ samaye sā yakkhinī ‘‘kahaṃ nu kho sāmaṇero? Kiñci bhikkhāhāraṃ labhati , udāhu no’’ti? Āvajjamānā tassa vibbhamitukāmatāya nisinnabhāvaṃ ñatvā, ‘‘mā heva kho me devatānaṃ antare lajjaṃ uppādeyya, gacchāmissa vibbhamane antarāyaṃ karomī’’ti āgantvā sarīre adhimuccitvā gīvaṃ parivattetvā bhūmiyaṃ pātesi. So akkhīhi viparivattehi kheḷena paggharantena bhūmiyaṃ vipphandati. Tena vuttaṃ ‘‘yakkhena gahito hotī’’ti.
彼沙玛内罗性情成熟，感世间顺逆不悦，不能忍受他人挑唆污辱。贪着虑重，心生烦恼，不悦亦不能消除。于是离开他人，不告而往，携带袈裟衣服，单独回母家。近事女见孩童，跪拜问曰：“父亲，你昔日常与师长及童年沙玛内拉在此处同行，为何今日独自一人来？”彼显出焦虑。信心坚定近事女，虽多次显其缺点，仍不能劝导其觉悟，道：“坦然住处，父亲，直至备齐牺牲饮食，饮食用具清洁，方示范给你看。”竟设置好座位，坐下。近事女不久备齐祭食，呈递。彼答言：“我即将备饭。”坐近水边洗净米饭。当时其母阿修罗语：“沙玛内罗现若何？可得乞食乎？”彼见母心炽盛，心生畏惧，语曰：“毋使诸天生起羞惭，容我乞食所碍，前往乞食。”随即吐舌，绕脖，于地跪下。彼灯火簇拥，以眼球游戏掷地。故谓“阿修罗所缚”。
Abhāsīti upāsikā puttassa taṃ vippakāraṃ disvā vegena gantvā puttaṃ āliṅgetvā ūrūsu nipajjāpesi. Sakalagāmavāsino āgantvā balikammādīni karonti. Upāsikā paridevamānā imā gāthāyo abhāsi.
侍者妇人见到儿子的伤情，速速前去，将儿子抱入怀中，俯身贴近胸膛。全村的人闻讯赶来，忙着进行料理送还工作的事。侍者妇人哀伤之时，朗诵了这几句偈语。
Pāṭihāriyapakkhañcāti manussā ‘‘aṭṭhamīuposathassa paccuggamanañca anuggamanañca karissāmā’’ti sattamiyāpi navamiyāpi uposathaṅgāni samādiyanti, cātuddasīpannarasīnaṃ paccuggamanānuggamanaṃ karontā terasiyāpi pāṭipadepi samādiyanti, ‘‘vassāvāsassa anuggamanaṃ karissāmā’’ti dvinnaṃ pavāraṇānaṃ antare aḍḍhamāsaṃ nibaddhuposathikā bhavanti. Idaṃ sandhāya vuttaṃ ‘‘pāṭihāriyapakkhañcā’’ti. Aṭṭhaṅgasusamāgatanti aṭṭhaṅgehi suṭṭhu samāgataṃ, sampayuttanti attho. Brahmacariyanti seṭṭhacariyaṃ. Na te hi yakkhā kīḷantīti na te gahetvā yakkhā kilamenti.
所谓奇迹教法，是指人们在第八日的八关斋戒时，以及在第七、第九日遵守八支斋戒，十四日内的四个十五日戒期开始与结束时，皆能遵守。在十四天内，作开始与结束的仪式时，甚至在十三天的持续阶段，也会遵守规定，彼时在两个受戒会之间，即一月半的时间内，他们成为固定受戒的守斋者。对此说法，称为‘奇迹教法’。八支法圆满汇合，语意即圆满汇合。戒行即清净梵行。因非魔鬼所戏弄，故非魔鬼所扰乱。
Puna cātuddasinti imāya gāthāya sāmaṇerassa kāye adhimuttā yakkhinī āha. Āvi vā yadi vā rahoti kassaci sammukhe vā parammukhe vā. Pamutyatthīti pamutti atthi. Uppaccāpīti uppatitvāpi. Sacepi sakuṇo viya uppatitvā palāyasi, tathāpi te mokkho natthīti vadati. Evañca pana vatvā sāmaṇeraṃ muñci. Sāmaṇero akkhīni ummīlesi, mātā kese pakiriya assasantī passasantī rodati. So ‘‘amanussena gahitomhī’’ti na jānāti. Olokento pana ‘‘ahaṃ pubbe pīṭhe nisinno. Mātā me avidūre nisīditvā taṇḍule dhovati. Idāni panamhi bhūmiyaṃ nisinno, mātāpi me assasantī passasantī rodati, sakalagāmavāsinopi sannipatitā. Kiṃ nu kho eta’’nti? Nipannakova mataṃ vā ammāti gāthamāha.
又十四日，这偈语出于一名沙玛内拉之身，一位雀鸟女鬼前来诉说。说或出或隐，无论在某人面前或背后。所谓‘脱离’即有解脱。‘油起’意即生起。即便如鸟儿般生起逃离，其实也不是解脱。说完这些话，放走了沙玛内拉。沙玛内拉睁开眼睛，母亲正在收拾头发，呼呼哭泣。他不明白说‘这是非人所执持的事’。但看望后说：‘我以前坐在高座，我母亲坐不远，洗弄稻谷。今坐于地上，我母亲仍哭泣悲伤，全村村民亦聚集一堂。这究竟是何故？’他向母亲略述后，母亲回答说。
Kāmecajitvānāti duvidhepi kāme pahāya. Punarāgacchateti vibbhamanavasena āgacchati. Puna jīvaṃ mato hi soti uppabbajitvā puna jīvantopi so matakova, tasmā tampi rodantīti vadati.
所谓‘克制欲爱’，是指舍弃两种欲望。所谓‘再度生起’，是指因执着分别再次到来。生命如实是如此，虽出家后生存在此世，生活如同生命不息，因此说他们也哭泣悲伤。
Idānissa gharāvāse ādīnavaṃ dassentī kukkuḷātiādimāha. Tattha kukkuḷāti gharāvāso kira uṇhaṭṭhena kukkuḷā nāma hoti. Kassa ujjhāpayāmaseti – ‘‘abhidhāvatha, bhaddaṃ te hotū’’ti evaṃ vatvā – ‘‘yaṃ tvaṃ vibbhamitukāmo yakkhena pāpito, imaṃ vippakāraṃ kassa mayaṃ ujjhāpayāma nijjhāpayāma ārocayāmā’’ti vadati. Puna ḍayhitumicchasītiādittagharato nīhaṭabhaṇḍaṃ viya gharā nīharitvā buddhasāsane pabbajito puna mahāḍāhasadise gharāvāse ḍayhituṃ icchasīti attho. So mātari kathentiyā kathentiyā sallakkhetvā hirottappaṃ paṭilabhitvā, ‘‘natthi mayhaṃ gihibhāvena attho’’ti āha. Athassa mātā ‘‘sādhu, tātā’’ti tuṭṭhā paṇītabhojanaṃ bhojetvā, ‘‘kati vassosi, tātā’’ti pucchi. Paripuṇṇavassomhi upāsiketi. ‘‘Tena hi, tāta, upasampadaṃ karohī’’ti cīvarasāṭake adāsi. So ticīvaraṃ kārāpetvā upasampanno buddhavacanaṃ uggaṇhanto tepiṭako hutvā sīlādīnaṃ āgataṭṭhāne taṃ taṃ pūrento nacirasseva arahattaṃ patvā mahādhammakathiko hutvā vīsavassasataṃ ṭhatvā sakalajambudīpaṃ khobhetvā parinibbāyi. Pañcamaṃ.
此时住家之中，出现危害，是指公鸡等被提及。所谓‘公鸡’，是指家中因旷野野兽而饥饿的公鸡。有人努力唤醒说‘请快跑，愿你安好’等。如此说道：‘你若因魔鬼之害而受苦，我们为何唤醒、告知、引导你？’又可意谓‘欲烧毁家宅’的意义，如同烧毁房屋一般，添置可燃物，在佛法中出家，现居于大台火区，意欲放火焚烧。母亲与其说话，多次重复，因自知过失，获得羞耻心，便说‘我不适合居家身份’。母亲说‘很好，孩子’欢喜，以优良饭食供养，并问‘你多少年矣？’对曰‘满二十载，母亲。’于是母亲勉励他‘你应受比库授具戒’。他着成三衣，受具足戒，持守佛陀经典和戒律，坚定不移，安住于戒律及其根本中，早日证阿拉汉果，成为大法讲师，住世二千年，遍行整个恒河流域，最终般涅槃。精彩至此。
6. Piyaṅkarasuttavaṇṇanā6.《皮央咖拉经》注释
§240
240. Chaṭṭhe jetavaneti jetavanassa paccante kosambakakuṭi nāma atthi, tattha viharati. Dhammapadānīti idha pāṭiyekkaṃ saṅgahaṃ āruḷhā chabbīsativaggā tanti adhippetā . Tatra thero tasmiṃ samaye antovihāre nisinno madhurassarena sarabhaññaṃ katvā appamādavaggaṃ bhāsati. Evaṃ tosesīti sā kira puttaṃ piyaṅkaraṃ aṅkenādāya jetavanassa pacchimabhāgato paṭṭhāya gocaraṃ pariyesantī anupubbena nagarābhimukhī hutvā uccārapassāvakheḷasiṅghāṇikadubbhojanāni pariyesamānā therassa vasanaṭṭhānaṃ patvā madhurassaraṃ assosi. Tassā so saddo chaviādīni chetvā aṭṭhimiñjaṃ āhacca hadayaṅgamanīyo hutvā aṭṭhāsi. Athassā gocarapariyesane cittampi na uppajji, ohitasotā dhammameva suṇantī ṭhitā. Yakkhadārakassa pana daharatāya dhammassavane cittaṃ natthi. So jighacchāya pīḷitattā, ‘‘kasmā ammā gatagataṭṭhāne khāṇuko viya tiṭṭhasi? Na mayhaṃ khādanīyaṃ vā bhojanīyaṃ vā pariyesasī’’ti punappunaṃ mātaraṃ codeti. Sā ‘‘dhammassavanassa me antarāyaṃ karotī’’ti puttakaṃ ‘‘mā saddaṃ kari, piyaṅkarā’’ti evaṃ tosesi. Tattha mā saddaṃ karīti saddaṃ mā kari.
第二百四十。所谓第六，是指在杰陀窣林后方，有一处名为拘萨槃卡庵的小屋，彼处有人居住。所谓法句，是对一处八卷二十六章中的汇集内容。这位长老当时静坐内寺，口中吐露甘甜蜂蜜般言辞，赞美勤勉无惰章节。如此长老激励自己，因思念其儿子，携爱念前往杰陀窣林西面，逐步行至城镇入口，时见有毒蛇和恶兽，盘踞于难以进食的居处附近，彼时他散步至此，心无所念，只听闻法，无有妨碍。然小鬼女却因年幼，对闻法无意。因其嫉妒痛苦，再三质问‘母亲，缘何你像埋伏猎人般伫立于他处？我不搜寻食物，也不觅取饭食。’母亲回答‘法听令我分心’。儿子说‘莫发声，亲爱者’。发声应禁止。
Pāṇesu cāti gāthāya sā attano dhammatāya samādiṇṇaṃ pañcasīlaṃ dasseti. Tattha saṃyamāmaseti saṃyamāma saṃyatā homa. Iminā pāṇātipātā virati gahitā, dutiyapadena musāvādā virati, tatiyapadena sesā tisso viratiyo. Api muccema pisācayoniyāti api nāma yakkhaloke uppannāni pañca verāni pahāya, yoniso paṭipajjitvā imāya chātakadubbhikkhāya pisācayakkhayoniyā muccema, tātāti vadati. Chaṭṭhaṃ.
在受戒仪式中，通过咒语显现出自己的教法特质，示现持守五戒。在此，表示自我约束，约束即为约束，诚如所说。由此，断除杀生；再断除妄语；第三断除余余三种戒。又说，愿我们能从恶鬼之出生，即鬼界生起的五大仇恨中，舍弃恶行，善加修习，以求破除此六道中因饥饿所苦的恶鬼出身，正如经中所言。第六。
7. Punabbasusuttavaṇṇanā7.《普那婆苏经》注释
§241
241. Sattame tena kho pana samayenāti katarasamayena? Sūriyassa atthaṅgamanasamayena. Tadā kira bhagavā pacchābhatte mahājanassa dhammaṃ desetvā mahājanaṃ uyyojetvā nhānakoṭṭhake nhatvā gandhakuṭipariveṇe paññattavarabuddhāsane puratthimalokadhātuṃ olokayamāno nisīdi. Athekacārikadvicārikādayo paṃsukūlikapiṇḍapātikabhikkhū attano attano vasanaṭṭhānehi nikkhamitvā āgamma dasabalaṃ vanditvā rattasāṇiyā parikkhipamānā viya nisīdiṃsu. Atha nesaṃ ajjhāsayaṃ viditvā satthā nibbānapaṭisaṃyuttaṃ dhammakathaṃ kathesi.
第二四一节。所谓的第七次时刻指何时？乃是太阳西沉的时刻。那时，世尊在傍晚为大众宣讲圣法，感召众生，洗浴后安坐在香舍之中，面向东方遥望世界诸界。此后，行者与乞食比库们相继从居处出发，来至自己的衣钵之所，向十方护法礼敬，恭敬如撒网散网般环绕，端坐如等待夜明时分的状态。此时，知晓众生本心，世尊开示涅槃相关之法。
Evaṃ tosesīti sā kira dhītaraṃ aṅkenādāya puttaṃ aṅguliyā gahetvā jetavanapiṭṭhiyaṃ pākāraparikkhepasamīpe uccārapassāvakheḷasiṅghāṇikaṃ pariyesamānā anupubbena jetavanadvārakoṭṭhakaṃ sampattā. Bhagavato ca, ‘‘ānanda, pattaṃ āhara, cīvaraṃ āhara, vighāsādānaṃ dānaṃ dehī’’ti kathentassa saddo samantā dvādasahatthamattameva gaṇhāti. Dhammaṃ desentassa sacepi cakkavāḷapariyantaṃ katvā parisā nisīdati, yathā parisaṃ gacchati, bahiparisāya ekaṅgulimattampi na niggacchati, ‘‘mā akāraṇā madhurasaddo nassī’’ti. Tatrāyaṃ yakkhinī bahiparisāya ṭhitā saddaṃ na suṇāti, dvārakoṭṭhake ṭhitāya panassā mahatiyā buddhavīthiyā abhimukhe ṭhitā gandhakuṭi paññāyi. Sā nivāte dīpasikhā viya buddhagāravena hatthakukkuccādirahitaṃ niccalaṃ parisaṃ disvā – ‘‘nūna mettha kiñci bhājanīyabhaṇḍaṃ bhavissati, yato ahaṃ sappitelamadhuphāṇitādīsu kiñcideva pattato vā hatthato vā paggharantaṃ bhūmiyaṃ vā pana patitaṃ labhissāmī’’ti antovihāraṃ pāvisi. Dvārakoṭṭhake avaruddhakānaṃ nivāraṇatthāya ṭhitā ārakkhadevatā yakkhiniyā upanissayaṃ disvā na nivāresi. Tassā saha parisāya ekībhāvagamanena madhurassaro chaviādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. Taṃ dhammassavanatthāya niccalaṃ ṭhitaṃ purimanayeneva puttakā codayiṃsu. Sā ‘‘dhammassavanassa me antarāyaṃ karontī’’ti puttake tuṇhī uttarike hohīti evaṃ tosesi.
如此责备时，有妇人怒不可遏，抓住自己女儿手指，来到揭德林果园围墙附近，高声撵戏马匹，逐步朝园门围墙而去。世尊正说：“阿难，取来蒲团，取来缁衣，施予修障之物”，声音传遍四方，听者多达一万二千人。即便向大众讲法，法轮转动，众僧会守法出向门外时，也不乃至离开半步，遂念“愿这悦耳之声不息”。此处，一女鬼立于外众之中，听不到声响。她立于围墙后面，面向香舍大街，深谙江法之处。她见静室如灯芯常明，无杂物，便入内寻觅：“这里应该有食物，我或能拾获蜂蜜、果品，甚至从地上捡到。”而守护女鬼见她后给予支持，不阻拦。女鬼随众人入内，割断甜美声音，拔木针刺，然后长跪不起。众子女为闻法之故，唤醒她。她言：“声音影响我受法”，对儿女呵斥。
Tattha yāvāti yāva dhammaṃ suṇāmi, tāva tuṇhī hohīti attho. Sabbaganthappamocananti nibbānaṃ āgamma sabbe ganthā pamuccanti, tasmā taṃ sabbaganthappamocananti vuccati. Ativelāti velātikkantā pamāṇātikkantā. Piyāyanāti magganā patthanā. Tato piyataranti yā ayaṃ assa dhammassa magganā patthanā, idaṃ mayhaṃ tato piyataranti attho. Piyatarāti vā pāṭho. Pāṇinanti yathā pāṇīnaṃ dukkhā moceti. Ke mocetīti? Pāṇineti āharitvā vattabbaṃ. Yaṃ dhammaṃ abhisambuddhanti, yaṃ dhammaṃ bhagavā abhisambuddho. Tuṇhībhūtāyamuttarāti na kevalaṃ ahameva, ayaṃ me bhaginī uttarāpi tuṇhībhūtāti vadati. Saddhammassa anaññāyāti, amma, mayaṃ pubbepi imaṃ saddhammameva ajānitvā idāni idaṃ khuppipāsādidukkhaṃ anubhavantā dukkhaṃ carāma viharāma.
此中所谓‘直到听法静默’，言下之意是听闻圣法直至进入寂静。所谓『解除一切结缚』就是到达涅槃之境，解除所有烦恼枷锁，此名之。所谓『极速者』，指超越时空限度。『最亲爱者』指发起修道所缘。『更亲爱者』则表此法之缘由我更亲爱。『更亲爱』亦作『依经文的摄取』。犹如医生医治手部之痛苦。谁能解除？是诸经义即佛所证之法。静寂者不专我一人，亦言其姐静寂。称之为正法之无余智。守护正法者无他，吾等过去未认此正法，今则体悟苦、饥饿、烦恼，过此难行，称为苦行。
Cakkhumāti pañcahi cakkhūhi cakkhumā. Dhammaṃ desentoyeva bhagavā parisaṃ sallakkhayamāno tassā yakkhiniyā ceva yakkhadārakassa ca sotāpattiphalassa upanissayaṃ disvā desanaṃ vinivaṭṭetvā catusaccakathaṃ dīpeti, taṃ sutvā tasmiṃyeva dese ṭhitā yakkhinī saddhiṃ puttena sotāpattiphale patiṭṭhitā. Dhītuyāpi panassā upanissayo atthi, atidaharattā pana desanaṃ sampaṭicchituṃ nāsakkhi.
所谓有智慧眼者，乃以五眼观照。宣讲佛法的世尊与女鬼及其子，见证其听得初果声援，行止端正。佛法讲解后逆转，光明法教照示四圣谛。彼时女鬼与其子会坐，知彼此有缘。惟其过强，无法听闻师说。
Idāni sā yakkhinī puttassa anumodanaṃ karontī sādhu kho paṇḍito nāmātiādimāha. Ajjāhamhi samuggatāti ahamhi ajja vaṭṭato uggatā samuggatā sāsane vā uggatā samuggatā, tvampi sukhī hohīti. Diṭṭhānīti mayā ca tayā ca diṭṭhāni. Uttarāpi suṇātu meti, ‘‘amhākaṃ catusaccapaṭivedhabhāvaṃ, dhītā me uttarāpi, suṇātū’’ti vadati. Saha saccapaṭivedheneva sāpi sūcilomo viya sabbaṃ setakaṇḍukacchuādibhāvaṃ pahāya dibbasampattiṃ paṭilabhati saddhiṃ puttena. Dhītā panassā yathā nāma loke mātāpitūhi issariye laddhe puttānampi taṃ hoti, evaṃ mātu-ānubhāveneva sampattiṃ labhi. Tato paṭṭhāya ca sā saddhiṃ puttakehi gandhakuṭisamīparukkheyeva nivāsarukkhaṃ labhitvā sāyaṃ pātaṃ buddhadassanaṃ labhamānā dhammaṃ suṇamānā dīgharattaṃ tattheva vasi. Sattamaṃ.
此时该女鬼为其子赞叹“贤善贤者”。语称：“今日我得自净土开悟，法得增长，愿你亦幸福。”所言“见证”者，乃我与她二人皆见证。又言“愿汝听闻”，其女曰：“请听我们所证四圣谛真谛。”随真理光明，女鬼如起鸡皮疙瘩般，放下尘垢，得天上功德，与子同获如母以父母呵护子女般之成就。之后住于香舍旁清凉树下，夜间获佛陀显现，久住法中。第七。
8. Sudattasuttavaṇṇanā8.《苏达德经》注释
§242
242. Aṭṭhame kenacideva karaṇīyenāti vāṇijjakammaṃ adhippetaṃ. Anāthapiṇḍiko ca rājagahaseṭṭhi ca aññamaññaṃ bhaginipatikā honti. Yadā rājagahe uṭṭhānakabhaṇḍakaṃ mahagghaṃ hoti, tadā rājagahaseṭṭhi taṃ gahetvā pañcasakaṭasatehi sāvatthiṃ gantvā yojanamatte ṭhito attano āgatabhāvaṃ jānāpeti. Anāthapiṇḍiko paccuggantvā tassa mahāsakkāraṃ katvā ekayānaṃ āropetvā sāvatthiṃ pavisati. So sace bhaṇḍaṃ lahukaṃ vikkīyati, vikkiṇāti. No ce, bhaginighare ṭhapetvā pakkamati. Anāthapiṇḍikopi tatheva karoti. Svāyaṃ tadāpi teneva karaṇīyena agamāsi. Taṃ sandhāyetaṃ vuttaṃ.
第242条。所谓第八种经营手段，是指贸易事务。给孤独长老与王舍城的长老彼此如姐妹般亲密。每当王舍城出现起意储藏的巨大粮食时，城中的长老便将之取来，带着五百钱币量，前往沙瓦提停留，告知自己已到。给孤独长老随即前来，大加敬礼后让其同车而行，进入沙瓦提。若粮食较轻则转卖，若果真出售则安置于长老家中后离开。给孤独长老亦如此办理。于是他也亲自利用此方法往来。这便是对此事的说明。
Taṃ divasaṃ pana rājagahaseṭṭhi yojanamatte ṭhitena anāthapiṇḍikena āgatabhāvajānanatthaṃ pesitaṃ paṇṇaṃ na suṇi, dhammassavanatthāya vihāraṃ agamāsi. So dhammakathaṃ sutvā svātanāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā attano ghare uddhanakhaṇāpanadāruphālanādīni kāresi. Anāthapiṇḍikopi ‘‘idāni mayhaṃ paccuggamanaṃ karissati, idāni karissatī’’ti gharadvārepi paccuggamanaṃ alabhitvā antogharaṃ paviṭṭho paṭisanthārampi na bahuṃ alattha. ‘‘Kiṃ, mahāseṭṭhi, kusalaṃ dārakarūpānaṃ? Nasi magge kilanto’’ti? Ettakova paṭisanthāro ahosi. So tassa mahābyāpāraṃ disvā, ‘‘kiṃ nu te, gahapati, āvāho vā bhavissatī’’ti? Khandhake (cūḷava. 304) āgatanayeneva kathaṃ pavattetvā tassa mukhato buddhasaddaṃ sutvā pañcavaṇṇaṃ pītiṃ paṭilabhi. Sā tassa sīsena uṭṭhāya yāva pādapiṭṭhiyā, pādapiṭṭhiyā uṭṭhāya yāva sīsā gacchati, ubhato uṭṭhāya majjhe osarati, majjhe uṭṭhāya ubhato gacchati. So pītiyā nirantaraṃ phuṭṭho, ‘‘buddhoti tvaṃ, gahapati, vadesi? Buddho tāhaṃ, gahapati, vadāmī’’ti evaṃ tikkhattuṃ pucchitvā, ‘‘ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddho’’ti āha. Idaṃ sandhāya vuttaṃ ‘‘assosi kho anāthapiṇḍiko, gahapati, buddho kira loke uppanno’’ti.
某日，王舍城长老停留于五百钱币量处，特命给孤独长老知悉其到来。未曾听闻给孤独长老的来访消息，为了听法之故，于是前往禅堂。听闻法语后，自己在家中设宴招呼出家比库众，安排果品等供养。给孤独长老亦如此勉励，初在家门得知其到来，进内屋接迎未久，便问曰：“尊大长老，何事善美有子者降临？何由在此困顿于路？”这是接迎时的寒暄。他见此宏大事业，便问道：“主人今后会有何请托乎？”借助佛陀开示的法律篇章引导言语，闻佛声后五色喜悦随之生起。其喜悦从头顶升起至足底，又从足底上升回头顶，同时左右上下产生往复运动。如此喜悦不断充盈，遂厉声问曰：“主人你所称为佛者是谁？佛者吾所言也。”这样的切问反复后，答曰：“此佛在人间极为少有。”对此事的说明是：“据传闻，给孤独长老主确定有佛出现于世。”
Etadahosi akālo kho ajjāti so kira taṃ seṭṭhiṃ pucchi, ‘‘kuhiṃ gahapati satthā viharatī’’ti? Athassa so – ‘‘buddhā nāma durāsadā āsīvisasadisā honti, satthā sivathikāya vasati, na sakkā tattha tumhādisehi imāya velāya gantu’’nti ācikkhi. Athassa etadahosi. Buddhagatāya satiyā nipajjīti taṃdivasaṃ kirassa bhaṇḍasakaṭesu vā upaṭṭhākesu vā cittampi na uppajji, sāyamāsampi na akāsi, sattabhūmikaṃ pana pāsādaṃ āruyha supaññattālaṅkatavarasayane ‘‘buddho buddho’’ti sajjhāyaṃ karontova nipajjitvā niddaṃ okkami. Tena vuttaṃ ‘‘buddhagatāya satiyā nipajjī’’ti.
事情便发生了，后日那长老向长老举报：“主人教师寓所何在？”对方回答：“佛有名号难以靠近，常居锡维提国，尔等不得在此时节前往。”因此给孤独长老止息短暂闹事，无论在仓库或侍者处，心念皆未起。傍晚时分，他登上七层宝楼，在布局精良、装饰华美、床榻宽敞的房舍内，边默念“佛佛”，边入眠。对此事的说明是：“曾受佛者之教而安息。”
Rattiyā sudaṃ tikkhattuṃ uṭṭhāsi pabhātanti maññamānoti paṭhamayāme tāva vītivatte uṭṭhāya buddhaṃ anussari, athassa balavappasādo udapādi, pītiāloko ahosi, sabbatamaṃ vigacchi, dīpasahassujjalaṃ viya canduṭṭhānaṃ sūriyuṭṭhānaṃ viya ca jātaṃ. So ‘‘papādaṃ āpanno vatamhi, sūriyo uggato’’ti uṭṭhāya ākāsatale ṭhitaṃ candaṃ ulloketvā ‘‘ekova yāmo gato, aññe dve atthī’’ti puna pavisitvā nipajji. Etenupāyena majjhimayāmāvasānepi pacchimayāmāvasānepīti tikkhattuṃ uṭṭhāsi. Pacchimayāmāvasāne pana balavapaccūseyeva uṭṭhāya ākāsatalaṃ āgantvā mahādvārābhimukhova ahosi, sattabhūmikadvāraṃ sayameva vivaṭaṃ ahosi. So pāsādā oruyha antaravīthiṃ paṭipajji.
夜晚他很快苏醒，拂晓时分独自观念修习佛陀。此时念力强盛，快乐光明显现，驱散一切烦恼，宛如灯火璀璨，如月光皎洁，如太阳初升。然后他起身说：“吾将有所不顺，日已升起。”即起床向天望月说：“黑夜已过，一夜消逝，还有另外两个夜头。”随后复入眠。以此方法每日于中晚夜宿醒转。傍晚时分念力尤强，起身仰望天际，如大门开启。七层宝楼门也随之敞开。他登楼行走回廊。
Vivariṃsūti ‘‘ayaṃ mahāseṭṭhi ‘buddhupaṭṭhānaṃ gamissāmī’ti nikkhanto, paṭhamadassaneneva sotāpattiphale patiṭṭhāya tiṇṇaṃ ratanānaṃ aggupaṭṭhāko hutvā asadisaṃ saṅghārāmaṃ katvā cātuddisassa ariyagaṇassa anāvaṭadvāro bhavissati, na yuttamassa dvāraṃ pidahitu’’nti cintetvā vivariṃsu. Antaradhāyīti rājagahaṃ kira ākiṇṇamanussaṃ antonagare nava koṭiyo, bahinagare navāti taṃ upanissāya aṭṭhārasa manussakoṭiyo vasanti. Avelāya matamanusse bahi nīharituṃ asakkontā aṭṭālake ṭhatvā bahidvāre khipanti. Mahāseṭṭhi nagarato bahinikkhantamattova allasarīraṃ pādena akkami, aparampi piṭṭhipādena pahari. Makkhikā uppatitvā parikiriṃsu. Duggandho nāsapuṭaṃ abhihani. Buddhappasādo tanuttaṃ gato. Tenassa āloko antaradhāyi, andhakāro pāturahosi. Saddamanussāvesīti ‘‘seṭṭhissa ussāhaṃ janessāmī’’ti suvaṇṇakiṅkiṇikaṃ ghaṭṭento viya madhurassarena saddaṃ anussāvesi.
关于释义，意谓“大长老起志言：‘我当前往佛的住所。’首次现身时，已得须陀洹果，成为三种宝物之首护持者，在无碍住处作佛弟子四圣贤之门徒，应不关闭其门。”这是他们的考虑。所谓“人众纷乱荒杂”的意思，是指王舍城城中约有九千万居民，外城常有万人驻守。因时常骚扰外城百姓，便设置堡垒守卫。大长老每天或从城中出入，形同懒散躯壳，被用脚踢，有时为鬼蜮攻击。恶臭不散。佛力护佑已减弱，光明暗淡，有如阴暗之地。因通达言语的人民，于是大长老立志“当助主人振兴”，如敲击黄金鼓音，以悦耳之声鼓励。
Sataṃ kaññāsahassānīti purimapadānipi imināva sahassapadena saddhiṃ sambandhanīyāni. Yatheva hi sataṃ kaññāsahassāni, sataṃ sahassāni hatthī, sataṃ sahassāni assā, sataṃ sahassāni rathāti ayamettha attho. Iti ekekasatasahassameva dīpitaṃ. Padavītihārassāti padavītihāro nāma samagamane dvinnaṃ padānaṃ antare muṭṭhiratanamattaṃ. Kalaṃ nāgghanti soḷasinti taṃ ekaṃ padavītihāraṃ soḷasabhāge katvā tato eko koṭṭhāso puna soḷasadhā, tato eko soḷasadhāti evaṃ soḷasa vāre soḷasadhā bhinnassa eko koṭṭhāso soḷasikalā nāma, taṃ soḷasikalaṃ etāni cattāri satasahassāni na agghanti. Idaṃ vuttaṃ hoti – sataṃ hatthisahassāni sataṃ assasahassāni sataṃ rathasahassāni sataṃ kaññāsahassāni, tā ca kho āmukkamaṇikuṇḍalā sakalajambudīparājadhītaro vāti imasmā ettakā lābhā vihāraṃ gacchantassa tasmiṃ soḷasikalasaṅkhāte padese pavattacetanāva uttaritarāti. Idaṃ pana vihāragamanaṃ kassa vasena gahitanti? Vihāraṃ gantvā anantarāyena sotāpattiphale patiṭṭhahantassa. ‘‘Gandhamālādīhi pūjaṃ karissāmi , cetiyaṃ vandissāmi, dhammaṃ sossāmi, dīpapūjaṃ karissāmi, saṅghaṃ nimantetvā dānaṃ dassāmi, sikkhāpadesu vā saraṇesu vā patiṭṭhahissāmī’’ti gacchatopi vasena vaṭṭatiyeva.
一百千名少女意谓此众与前述数字形成千倍联系。譬如百千少女、千象、千骡、千车共聚，方达此意。所谓“连指环”是指两足相会处仅隔一个指环宽度。十六指环为一组，十六组为一段，再十六段为十六块，这十六块共计四十万指环。对此释义是：一百千象、一千骡、一千车、一百千少女，皆佩有宝石耳环，并居于整个僧伽地域内。此地名为“十六块”的地方，行走之处往来。此行佛访问者何身份所带？访禅堂后，因无阻碍而获须陀洹果成立，起誓曰：“以香华等供养，礼拜佛塔，聆听佛法，放灯敬佛，邀请僧众行布施，入戒修行甘露。”如是而行，足以安住于此地。
Andhakāro antaradhāyīti so kira cintesi – ‘‘ahaṃ ekakoti saññaṃ karomi, anuyuttāpi me atthi, kasmā bhāyāmī’’ti sūro ahosi. Athassa balavā buddhappasādo udapādi. Tasmā andhakāro antaradhāyīti. Sesavāresupi eseva nayo. Apica purato purato gacchanto bhiṃsanake susānamagge aṭṭhikasaṅkhalikasamaṃsalohitantiādīni anekavidhāni kuṇapāni addasa . Soṇasiṅgālādīnaṃ saddaṃ assosi. Taṃ sabbaṃ parissayaṃ punappunaṃ buddhagataṃ pasādaṃ vaḍḍhetvā maddanto agamāsiyeva.
黑暗隐藏于其中，因此他这样思惟：『我只是单独一念的识知，虽有伴随存在，何故恐惧？』于是勇士生起勇猛。因其内有佛陀的威力现起。因此说黑暗隐藏其中。譬如残余之灾难亦如是理。且有从前往前行走时，目睹如铁链铁环般赤红严严密密的众多铁刺，还有狮子鸣声等各种声音听闻。凡此都是周密庄严，时常增长佛陀境界自身威力，如同被感动而前来。
Ehi sudattāti so kira seṭṭhi gacchamānova cintesi – ‘‘imasmiṃ loke bahū pūraṇakassapādayo titthiyā ‘mayaṃ buddhā mayaṃ buddhā’ti vadanti, kathaṃ nu kho ahaṃ satthu buddhabhāvaṃ jāneyya’’nti? Athassa etadahosi – ‘‘mayhaṃ guṇavasena uppannaṃ nāmaṃ mahājano jānāti, kuladattiyaṃ pana me nāmaṃ aññatra mayā na koci jānāti. Sace buddho bhavissati, kuladattikanāmena maṃ ālapissatī’’ti. Satthā tassa cittaṃ ñatvā evamāha.
他思惟曰：「这世间众多富商脚步充满，外道徒众称『我们是佛，我们是佛』。我如何能认识自身具佛之相？」然后他有所念：「以我德行而生之名声众所知晓，大族堪称我之名，但除了我无人了解。若未来者为佛，则必以大族名义宣说于我。」了解其意后，佛陀即如是说。
Parinibbutoti kilesaparinibbānena parinibbuto. Āsattiyoti taṇhāyo. Santinti kilesavūpasamaṃ. Pappuyyāti patvā. Idañca pana vatvā satthā tassa anupubbikathaṃ kathetvā matthake cattāri saccāni pakāsesi. Seṭṭhi dhammadesanaṃ sutvā sotāpattiphale patiṭṭhāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā punadivasato paṭṭhāya mahādānaṃ dātuṃ ārabhi. Bimbisārādayo seṭṭhissa sāsanaṃ pesenti – ‘‘tvaṃ āgantuko, yaṃ nappahoti, taṃ ito āharāpehī’’ti. So ‘‘alaṃ tumhe bahukiccā’’ti sabbe paṭikkhipitvā pañcahi sakaṭasatehi ānītavibhavena sattāhaṃ mahādānaṃ adāsi. Dānapariyosāne ca bhagavantaṃ sāvatthiyaṃ vassāvāsaṃ paṭijānāpetvā rājagahassa ca sāvatthiyā ca antare yojane yojane satasahassaṃ datvā pañcacattālīsa vihāre kārento sāvatthiṃ gantvā jetavanamahāvihāraṃ kāretvā buddhappamukhassa bhikkhusaṅghassa niyyādesīti. Aṭṭhamaṃ.
所谓灭尽者，是烦恼得灭之意。所谓无贪着者，指渴爱。所谓安住，是烦恼平息。所谓堕落，是指堕入生死。佛陀于此时开示渐次教法，并在结尾阐明四圣谛。富商闻法成就初果后，恭敬礼拜佛陀并请僧伽，一个时日后请辞欢送，开始大布施。宾比萨拉等众奉献贤士法，于富商言：「汝是外来者，不属此方，务必带回此处一切不具德者。」其辞婉拒众多事务，带领五百辆车，七天时间行大施。当布施结束，佛陀于舍卫城安居雨安居，并于王舍城舍卫间，赐予十四座寺院，自己至竹林大寺指派给僧伽。此为第八。
9. Paṭhamasukkāsuttavaṇṇanā9.《第一苏咖经》注释
§243
243. Navame rathikāya rathikanti ekaṃ rathikaṃ gahetvā tato aparaṃ gacchanto rathikāya rathikaṃ upasaṅkamanto nāma hoti. Siṅghāṭakepi eseva nayo. Ettha ca rathikāti racchā. Siṅghāṭakanti catukkaṃ. Kiṃ me katāti kiṃ ime katā? Kiṃ karontīti attho. Madhupītāvaseyareti gandhamadhupānaṃ pītā viya sayanti. Gandhamadhupānaṃ pīto kira sīsaṃ ukkhipituṃ na sakkoti, asaññī hutvā sayateva. Tasmā evamāha.
第二百四十三讲。所谓『车夫』，指领一辆车后，前往另一车旁接近车夫，亦名为车夫。披披风也如是用法。此处车夫指护卫。披风为四重。谓何为我所作，为彼所作？意指行为为何。蜜酒躺卧，犹如饮用了香味蜜酒。彼蜜酒虽饮，却不能举头，自缄其觉，惟躺卧。于是如是说。
Tañca pana appaṭivānīyanti tañca pana dhammaṃ appaṭivānīyaṃ deseti. Bāhirakañhi sumadhurampi bhojanaṃ punappunaṃ bhuñjantassa na ruccati, ‘‘apanetha, kiṃ iminā’’ti? Paṭivānetabbaṃ apanetabbaṃ hoti, na evamayaṃ dhammo. Imaṃ hi dhammaṃ paṇḍitā vassasatampi vassasahassampi suṇantā tittiṃ na gacchanti. Tenāha ‘‘appaṭivānīya’’nti. Asecanakamojavanti anāsittakaṃ ojavantaṃ. Yathā hi bāhirāni asambhinnapāyāsādīnipi sappimadhusakkharāhi āsittāni yojitāneva madhurāni ojavantāni honti, na evamayaṃ dhammo. Ayaṃ hi attano dhammatāya madhuro ceva ojavā ca, na aññena upasitto. Tenāha ‘‘asecanakamojava’’nti. Pivanti maññe sappaññāti paṇḍitapurisā pivanti viya. Valāhakameva panthagūti valāhakantarato nikkhantaudakaṃ ghammābhitattā pathikā viya. Navamaṃ.
此戒虽轻而不可违，教法也不可轻慢。有外人在常食美味复餐时不悦，谓「快离此处，此为何物？」当戒违犯、不得违犯，不如彼戒。智者百载千载听法亦不能失此戒，故曰不可违犯。其如无垢光明，有力无染，如同外界未混淆的乳酪蜜糖，纯净甘美。有力恒新。佛法即如是纯净甘美，非他染污。故曰无垢光明。有力饮用者，智者犹饮贪欢。犹如行进在暴风中，裸露饥渴，淋湿而疲惫之旅者，如斯种种。此为第九。
10-11. Dutiyasukkāsuttādivaṇṇanā10-11.《第二苏咖经》等注释
§244
244. Dasame puññaṃ vata pasavi bahunti bahuṃ vata puññaṃ pasavatīti. Dasamaṃ.
第二百四十四讲。赋功德者众多，功德亦广大；赋功德于众生者众多。此为第十。
§245
245. Ekādasamaṃ uttānameva. Ekādasamaṃ.
二百四十五，经文为：仅仅是第十一品。仅仅是第十一品。
12. Āḷavakasuttavaṇṇanā12.《阿拉瓦咖经》注释
§246
246. Dvādasame āḷaviyanti āḷavīti taṃ raṭṭhampi nagarampi. Tañca bhavanaṃ nagarassa avidūre gāvutamatte ṭhitaṃ. Bhagavā tattha viharanto taṃ nagaraṃ upanissāya āḷaviyaṃ viharatīti vutto. Āḷavakassa yakkhassa bhavaneti ettha pana ayamanupubbikathā – āḷavako kira rājā vividhanāṭakūpabhogaṃ chaḍḍetvā corapaṭibāhanatthaṃ paṭirājanisedhanatthaṃ byāyāmakaraṇatthañca sattame sattame divase migavaṃ gacchanto ekadivasaṃ balakāyena saddhiṃ katikaṃ akāsi – ‘‘yassa passena migo palāyati, tasseva so bhāro’’ti. Atha tasseva passena migo palāyi, javasampanno rājā dhanuṃ gahetvā pattikova tiyojanaṃ taṃ migaṃ anubandhi. Eṇimigā ca tiyojanavegā eva honti. Atha parikkhīṇajavaṃ taṃ udakaṃ viya pavisitvā ṭhitaṃ vadhitvā dvidhā chetvā anatthikopi maṃsena ‘‘nāsakkhi migaṃ gahetu’’nti apavādamocanatthaṃ kājenādāya āgacchanto nagarassāvidūre bahalapattapalāsaṃ mahānigrodhaṃ disvā parissamavinodanatthaṃ tassa mūlamupagato. Tasmiñca nigrodhe āḷavako yakkho mahārājasantikā bhavanaṃ labhitvā majjhanhikasamaye tassa rukkhassa chāyāya phuṭṭhokāsaṃ paviṭṭhe pāṇino khādanto paṭivasati. So taṃ disvā khādituṃ upagato. Rājā tena saddhiṃ katikaṃ akāsi – ‘‘muñca maṃ, ahaṃ te divase divase manussañca thālipākañca pesessāmī’’ti. Yakkho – ‘‘tvaṃ rājūpabhogena pamatto na sarissasi, ahaṃ pana bhavanaṃ anupagatañca ananuññātañca khādituṃ na labhāmi, svāhaṃ bhavantampi jīyeyya’’nti na muñci. Rājā ‘‘yaṃ divasaṃ na pesemi, taṃ divasaṃ maṃ gahetvā khādā’’ti attānaṃ anujānitvā tena mutto nagarābhimukho agamāsi.
二百四十六，第十二品称为阿拉维，指该国及其城镇。该处的所在，离城不远，仅片刻路程，称为阿拉维。世尊曾住于彼，依托此城名曰阿拉维住。所谓阿拉维夜叉之居，以下述前事说：据说阿拉维王弃绝种种饮宴享乐，因防备盗贼入侵及惩治盗贼，连续每日出猎，一日与一群壮丁分队捕狩。他言：“猎物逃逸之处，乃猎物之所依。”猎物见此即逃，善跑的王者持弓如风，追踪至三由旬之远。猎物以三由旬之速奔逃。后来王者以迅捷如水般突入，定住猎物，将其斩成两段，毫无用处肉体上仅留警戒人勿捕猎的命令标记，领人至城郊，看见一株苍劲的大菩提树，便前往树根细察。此时阿拉维夜叉得隐居王宫，日中于树荫下打盹，手中啃食些许残骨。夜叉见王者近，欲食其肉。王者对夜叉说：“放过我，我每日会给人类送去饭食。”夜叉答曰：“你沉溺王宫享乐必致失败，我虽未进王宫亦不允许你杀害我，你也无从执我。”王者明白后获释，归向城门。
Balakāyo magge khandhāvāraṃ bandhitvā ṭhito rājānaṃ disvā, ‘‘kiṃ, mahārāja, ayasamattabhayā evaṃ kilantosī’’ti? Vadanto paccuggantvā paṭiggahesi. Rājā taṃ pavattiṃ anārocetvā nagaraṃ gantvā katapātarāso nagaraguttikaṃ āmantetvā etamatthaṃ ārocesi. Nagaraguttiko – ‘‘kiṃ, deva , kālaparicchedo kato’’ti āha? Na kato bhaṇeti. Duṭṭhu kataṃ, deva, amanussā hi paricchinnamattameva labhanti, aparicchinne pana janapadassābādho bhavissati, hotu deva, kiñcāpi evamakāsi, appossukko tvaṃ rajjasukhamanubhohi, ahamettha kātabbaṃ karissāmīti. So kālasseva vuṭṭhāya bandhanāgāradvāre ṭhatvā ye ye vajjhā honti, te te sandhāya ‘‘yo jīvitatthiko, so nikkhamatū’’ti bhaṇati. Yo paṭhamaṃ nikkhamati, taṃ gehaṃ netvā nhāpetvā bhojetvā ca ‘‘imaṃ thālipākaṃ yakkhassa dehī’’ti peseti. Taṃ rukkhamūlaṃ paviṭṭhamattaṃyeva yakkho bheravaṃ attabhāvaṃ nimminitvā mūlakandaṃ viya khādi. Yakkhānubhāvena kira manussānaṃ kesādīni upādāya sakalasarīraṃ navanītapiṇḍaṃ viya hoti, yakkhassa bhattaṃ gāhāpetuṃ gatapurisā taṃ disvā bhītā yathāmittaṃ ārocesuṃ. Tato pabhuti ‘‘rājā core gahetvā yakkhassa detī’’ti manussā corakammato paṭiviratā. Tato aparena samayena navacorānaṃ abhāvena purāṇacorānañca parikkhayena bandhanāgārāni suññāni ahesuṃ.
身着盔甲站立的壮丁见王不禁问：“大王，为何愚昧如此胆怯？”王应答后转身前往城中，邀集城卫首领，告之所感。卫首领问：“天人啊，时节何时已定？”王言未定。卫首领曰：“恶事已成，非人亦可断此界限，无限制则国土必毁。天人当为之，再不当放纵，我必做此。”遂于时刻立于监狱门前，召集诸犯戍守时他说：“活得明白者速归家。”第一个归者回家洁澡，饮食，嘱咐家中夜叉：“此饭是夜叉所有。”夜叉见木根一触即食，如啃食树根。因夜叉体质，采食人头发等形成如鲜奶油般的身体，众已感恐惧，对亲友说：“王者捕盗，夜叉受害。”人们远避盗贼行为，自此多日，盗贼无踪，旧时牢狱亦空。
Atha nagaraguttiko rañño ārocesi. Rājā attano dhanaṃ nagararacchāsu chaḍḍāpesi ‘‘appeva nāma koci lobhena gaṇheyyā’’ti. Taṃ pādenapi koci nacchupi. So core alabhanto amaccānaṃ ārocesi. Amaccā ‘‘kulapaṭipāṭiyā ekamekaṃ jiṇṇakaṃ pesema, so pakatiyāpi maccupathe vattatī’’ti āhaṃsu. Rājā ‘‘amhākaṃ pitaraṃ amhākaṃ pitāmahaṃ pesetīti manussā khobhaṃ karissanti, mā vo etaṃ ruccī’’ti vāresi. ‘‘Tena hi, deva, dārakaṃ pesema uttānaseyyakaṃ, tathāvidhassa hi ‘mātā me’ti ‘pitā me’ti sineho natthī’’ti āhaṃsu. Rājā anujāni. Te tathā akaṃsu. Nagare dārakamātaro ca dārake gahetvā gabbhiniyo ca palāyitvā parajanapade dārake saṃvaḍḍhetvā ānenti. Evaṃ dvādasa vassāni gatāni.
后来卫首领通知王，王将财物弃置城防，曰：“果真无人因贪占我财物，即便染此污秽。”连脚掌无人践踏。盗贼未得物品，乃通告邻里。邻里称：“因家法，每人独得饼食，按规则受死乃常事。”王曰：“我父祖若代为宽恕，众生必愤怒，不愿此事发生。”曰：“如此，送子女卧床，如此母亲父亲无怜爱。”王纳谏，众依言行。城中妇女带子逃往他国，与他国人结合生育。至此十二年已过。
Tato ekadivasaṃ sakalanagaraṃ vicinitvā ekampi dārakaṃ alabhitvā amaccā rañño ārocesuṃ – ‘‘natthi, deva, nagare dārako ṭhapetvā antepure tava puttaṃ āḷavakakumāra’’nti. Rājā ‘‘yathā mama putto piyo, evaṃ sabbalokassa, attanā pana piyataraṃ natthi, gacchatha tampi datvā mama jīvitaṃ rakkhathā’’ti. Tena ca samayena āḷavakassa mātā puttaṃ nhāpetvā maṇḍetvā dukūlacumbaṭake katvā aṅke sayāpetvā nisinnā hoti. Rājapurisā rañño āṇāya tattha gantvā vippalapantiyā tassā soḷasannañca devisahassānaṃ saddhiṃ dhātiyā taṃ ādāya pakkamiṃsu, ‘‘sve yakkhabhakkho bhavissatī’’ti. Taṃdivasañca bhagavā paccūsasamayaṃ paccuṭṭhāya jetavanavihāre gandhakuṭiyaṃ mahākaruṇāsamāpattiṃ samāpajjitvā buddhacakkhunā lokaṃ olokento addasa āḷavakassa kumārassa anāgāmiphaluppattiyā upanissayaṃ yakkhassa ca sotāpattiphaluppattiyā, desanāpariyosāne ca caturāsītipāṇasahassānaṃ dhammacakkhupaṭilābhassāti. So vibhātāya rattiyā purimabhattakiccaṃ katvā suniṭṭhitapacchābhattakicco kāḷapakkhūposathadivase vattamāne oggate sūriye eko adutiyo pattacīvaramādāya pādamaggeneva sāvatthito tiṃsa yojanāni gantvā tassa yakkhassa bhavanaṃ pāvisi. Tena vuttaṃ ‘‘āḷavakassa yakkhassa bhavane’’ti.
有一日，巡视全城，寻得一童子，邻里报告王：“无，天人，在城中无童子，唯有你之子阿拉维王子。”王曰：“如我子亲爱，且普遍爱世间无量众生，而自我尤亲爱，愿护持他如护己命。”时阿拉维王子之母为子沐浴装饰，涂抹香油，安坐休息。王宫中王子之臣带着十六万女人携珍宝前往，言：“此将成为夜叉之淀食。”当年，世尊傍晚起床，居于祇树给孤独园，香阁中入大慈悲定，睁眼观视世界。觉见阿拉维王子借生阿那含果，依托夜叉，得初果。说法完结时，四万八千五百人得法眼净。
Kiṃ pana bhagavā yasmiṃ nigrodhe āḷavakassa bhavanaṃ, tassa mūle vihāsi, udāhu bhavaneyevāti? Bhavaneyeva. Yatheva hi yakkhā attano bhavanaṃ passanti, tathā bhagavāpi. So tattha gantvā bhavanadvāre aṭṭhāsi. Tadā āḷavako himavante yakkhasamāgamaṃ gato hoti. Tato āḷavakassa dvārapālo gadrabho nāma yakkho bhagavantaṃ upasaṅkamitvā vanditvā, ‘‘kiṃ, bhante, bhagavā vikāle āgato’’ti āha. Āma, gadrabha, āgatomhi, sace te agaru, vihareyyāmekarattaṃ āḷavakassa bhavaneti . Na me, bhante, garu, apica kho so yakkho kakkhaḷo pharuso, mātāpitūnampi abhivādanādīni na karoti, mā rucci bhagavato idha vāsoti. Jānāmi, gadrabha, tassa sabhāvaṃ, na koci mamantarāyo bhavissati. Sace te agaru, vihareyyāmekarattanti.
如此，世尊至阿拉维夜叉居处之菩提树根，守在居所门前。正当时，阿拉维夜叉往喜马拉雅夜叉大会之地去。时有护门夜叉名嘎德拉巴，迎接世尊，礼敬后问：“尊者，何以晚来？”世尊答：“是的，嘎德拉巴，我已至此，若无违犯，常可一处居住。”嘎德拉巴答：“尊者，汝夜叉凶暴，连父母问候皆无所顾，若住此处，我不悦。”世尊知其性格，答：“若尔，我便不住此。”
Dutiyampi gadrabho yakkho bhagavantaṃ etadavoca – ‘‘aggitattakapālasadiso, bhante, āḷavako, mātāpitaroti vā samaṇabrāhmaṇāti vā dhammoti vā na jānāti, idhāgatānaṃ pana cittakkhepampi karoti, hadayampi phāleti, pādepi gahetvā parasamuddaṃ vā paracakkavāḷaṃ vā khipatī’’ti. Dutiyampi bhagavā āha – ‘‘jānāmi, gadrabha, sacepi te agaru, vihareyyāmekaratta’’nti. Na me, bhante, garu, apica kho so yakkho attano anārocetvā anujānantaṃ maṃ jīvitāpi voropeyya, ārocemi, bhante, tassāti. Yathāsukhaṃ , gadrabha, ārocehīti. ‘‘Tena hi, bhante, tvameva jānāhī’’ti bhagavantaṃ abhivādetvā himavantābhimukho pakkāmi. Bhavanadvārampi sayameva bhagavato vivaramadāsi. Bhagavā antobhavanaṃ pavisitvā yattha abhilakkhitesu maṅgaladivasādīsu nisīditvā āḷavako siriṃ anubhoti, tasmiṃyeva dibbaratanamaye pallaṅke nisīditvā suvaṇṇābhaṃ muñci. Taṃ disvā yakkhassa itthiyo āgantvā bhagavantaṃ vanditvā samparivāretvā nisīdiṃsu. Bhagavā ‘‘pubbe tumhe dānaṃ datvā sīlaṃ samādiyitvā pūjaneyyaṃ pūjetvā imaṃ sampattiṃ pattā, idānipi tatheva karotha, mā aññamaññaṃ issāmacchariyābhibhūtā viharathā’’tiādinā nayena tāsaṃ pakiṇṇakadhammakathaṃ kathesi. Tā bhagavato madhuranigghosaṃ sutvā sādhukārasahassāni datvā bhagavantaṃ samparivāretvā nisīdiṃsuyeva. Gadrabhopi himavantaṃ gantvā āḷavakassārocesi – ‘‘yagghe , mārisa, jāneyyāsi vimāne te bhagavā nisinno’’ti. So gadrabhassa saññaṃ akāsi ‘‘tuṇhī hohi, gantvā kattabbaṃ karissāmī’’ti. Purisamānena kira lajjito ahosi, tasmā ‘‘mā koci parisamajjhe suṇeyyā’’ti evamakāsi.
第二，骆驼形的夜叉对世尊说：“尊者，阿拉维人如同火把棒，父母弟子或婆罗门或教法都不懂，还会在这里造起念头，引发心念摇动，心中分裂，甚至抓住脚部，将人投掷到对岸的大海或漩涡。”世尊回答说：“骆驼啊，我知道你虽不尊敬我，但若你是上等骆驼，应当独自安住。”骆驼答道：“尊者，我无比尊敬您，也当如此，我若不尊敬您，我的生命也会遭丧失，我敬重您至此。骆驼随心所欲地致敬。”骆驼告别世尊，朝向喜马拉雅出发。世尊为他开门入内，进入内室，安坐于所愿之吉祥日等处的阿拉维床上，躺在金色华丽的毯子上。夜叉的女子们见状，来到世尊身侧，礼拜环绕坐着。世尊教导他们说：“你们之前布施，修持戒律，礼敬供养佛陀，已得成就，请依此持守，不生嫉妒妄念，和睦共处。”众夜叉听了佛陀亲切悦耳的教诲，高兴赠送千般善财，围绕佛陀坐下。骆驼还前往喜马拉雅，告诉阿拉维人：“夜叉啊，尊者现在一定坐在天宫。”骆驼作信号说：“安静吧，等我们前去完成我们的事。”他因羞愧不语，又说：“莫在会中多言。”
Tadā sātāgirahemavatā bhagavantaṃ jetavaneyeva vanditvā ‘‘yakkhasamāgamaṃ gamissāmā’’ti saparivārā nānāyānehi ākāsena gacchanti. Ākāse ca yakkhānaṃ sabbattha maggo natthi, ākāsaṭṭhāni vimānāni pariharitvā maggaṭṭhāneneva maggo hoti. Āḷavakassa pana vimānaṃ bhūmaṭṭhaṃ suguttaṃ pākāraparikkhittaṃ susaṃvihitadvāraaṭṭālakagopuraṃ upari kaṃsajālasañchannaṃ mañjūsasadisaṃ tiyojanaṃ ubbedhena, tassa upari maggo hoti. Te taṃ padesamāgamma gantuṃ nāsakkhiṃsu. Buddhānaṃ hi nisinnokāsassa uparibhāgena yāva bhavaggā koci gantuṃ na sakkoti. Te ‘‘kimida’’nti? Āvajjetvā bhagavantaṃ disvā ākāse khittaleḍḍu viya oruyha vanditvā dhammaṃ sutvā padakkhiṇaṃ katvā, ‘‘yakkhasamāgamaṃ gacchāma bhagavā’’ti tīṇi vatthūni pasaṃsantā yakkhasamāgamaṃ agamaṃsu. Āḷavako te disvā, ‘‘idha nisīdathā’’ti paṭikkamma okāsamadāsi. Te āḷavakassa nivedesuṃ – ‘‘lābhā te, āḷavaka, yassa te bhavane bhagavā viharati, gacchāvuso, bhagavantaṃ payirupāsassū’’ti. Evaṃ bhagavā bhavaneyeva vihāsi, na yasmiṃ nigrodhe āḷavakassa bhavanaṃ, tassa mūleti. Tena vuttaṃ – ‘‘ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane’’ti.
当时，众多夜叉众从山间来到世尊所住的祇树给孤独园，表示礼敬后说：“我们将去参加夜叉集会。”他们结伴从天空各入口飞行。夜叉们在空中无路可行，飞行翼乘之处环绕，只有通路成线，方可通过。阿拉维的飞行器为地面行驶之车，弃外缘，四周用篱笆围绕，建有大门和灯塔，外布铜网，清澈明亮，三由旬长，顶上备有通路。他们前往该地无法进入。诸佛坐处的侧面，如有生者至彼，不能进去。夜叉们问：“这是什么？”得知近佛处却不能入，便恭敬拜礼，绕佛三转，言：“我们去参加夜叉结会吧，尊者坐某处。”三众欢喜，同往夜叉集会。阿拉维见状说：“你们在这里等候吧。”夜叉们奉告阿拉维：“您有福分，佛陀住于府邸，敬礼佛陀吧。”世尊就住在给孤独园，并非阿拉维树下的府邸。有云：“一时，世尊住于阿拉维树上夜叉府邸。”
Atha kho āḷavako…pe… etadavoca – ‘‘nikkhama, samaṇā’’ti kasmā panāyaṃ etadavoca? Rosetukāmatāya. Tatrevaṃ ādito pabhuti sambandho veditabbo – ayaṃ hi yasmā assaddhassa saddhākathā dukkathā hoti dussīlādīnaṃ sīlādikathā viya, tasmā tesaṃ yakkhānaṃ santikā bhagavato pasaṃsaṃ sutvāyeva aggimhi pakkhittaloṇasakkharā viya abbhantare kopena taṭataṭāyamānahadayo hutvā ‘‘ko so bhagavā nāma, yo mama bhavanaṃ paviṭṭho’’ti āha. Te ahaṃsu – ‘‘na tvaṃ, āvuso, jānāsi bhagavantaṃ amhākaṃ satthāraṃ, yo tusitabhavane ṭhito pañcamahāvilokitaṃ viloketvā’’tiādinā nayena yāva dhammacakkapavattanā kathentā paṭisandhiādīsu dvattiṃsa pubbanimittāni vatvā, ‘‘imānipi tvaṃ, āvuso, acchariyāni nāddasā’’ti? Codesuṃ. So disvāpi kodhavasena ‘‘nāddasa’’nti āha. Āvuso āḷavaka, passeyyāsi vā tvaṃ, na vā, ko tayā attho passatā vā apassatā vā? Kiṃ tvaṃ karissasi amhākaṃ satthuno, yo tvaṃ taṃ upanidhāya calakkakudha-mahāusabhasamīpe tadahujātavacchako viya, tidhā pabhinnamattavāraṇasamīpe bhiṅkapotako viya, bhāsuravilambitakesarasobhitakkhandhassa migarañño samīpe jarasiṅgālo viya, diyaḍḍhayojanasatapavaḍḍhakāyasupaṇṇarājasamīpe chinnapakkhakākapotako viya khāyasi, gaccha yaṃ te karaṇīyaṃ, taṃ karohīti. Evaṃ vutte duṭṭho āḷavako uṭṭhahitvā manosilātale vāmapādena ṭhatvā – ‘‘passatha dāni tumhākaṃ vā satthā mahānubhāvo, ahaṃ vā’’ti dakkhiṇapādena saṭṭhiyojanamattaṃ kelāsapabbatakūṭaṃ akkami. Taṃ ayokūṭapahaṭo viya niddhantaayopiṇḍo papaṭikāyo muñci, so tatra ṭhatvā, ‘‘ahaṃ āḷavako’’ti ugghosesi. Sakalajambudīpaṃ saddo phari.
尔时，阿拉维……如此说：“‘出家人、沙门’，为何有人如此呼喊？”这是因激怒而起的言语。由此可见，当对听不信者谈信时，难以接纳正行戒律之谈，不善道德之辈听佛赞叹便如火花四射，内心愤怒翻腾，质问“何人为我之家中进入，闯入世尊府邸？”众人答曰：“你不认得此为我们的导师么？他常居兜率天宫，洞察五方，转法轮三十二次，讲经律二十三门。你看，他显现诸神异事。”他仍愤怒说“不显此异”，对阿拉维说：“请你看清啊，若不然，为何你因世尊，形容如宝座之四足大象，耳目俱佳之骑象王，犹如猛虎邻近狮子林，似断翼苍鹭，高大王者红鸟天空飞翔，翼断而被噬食者近乎青色木料大刀斧？当为做你所应做之事。”说完，愤怒的阿拉维站起，左脚踩地，“看此，你们的导师虽伟大，我亦然”，右脚践踏六十由旬宽阔山峰，犹如山岳崩塌，尘埃飞扬，阿拉维大喊：“我是阿拉维。”声震整个恒河流域。
Cattāro kira saddā sakalajambudīpe sūyiṃsu – yañca puṇṇako yakkhasenāpati dhanañjayakorabyarājānaṃ jūtaṃ jinitvā apphoṭetvā ‘‘ahaṃ jini’’nti ugghosesi; yañca sakko devānamindo kassapabhagavato sāsane osakkante vissakammadevaputtaṃ sunakhaṃ karitvā – ‘‘ahaṃ pāpabhikkhū ca pāpabhikkhuniyo ca upāsake ca upāsikāyo ca sabbeva ca adhammavādino khādāmī’’ti ugghosāpesi; yañca kusajātake pabhāvatihetu sattahi rājūhi nagare uparuddhe pabhāvatiṃ attanā saha hatthikkhandhe āropetvā nagarā nikkhamma – ‘‘ahaṃ sīhassaramahākusarājā’’ti mahāpuriso ugghosesi; yañca kelāsamuddhani ṭhatvā āḷavakoti. Tadā hi sakalajambudīpe dvāre ṭhatvā ugghositasadisaṃ ahosi. Tiyojanasahassavitthato ca himavāpi saṅkampi yakkhassānubhāvena.
恒河四方共有四声：一是骏捷夜叉主丰足在贾令城击败敌军后高叫“我胜利”；二是萨咖天帝于咖萨巴世尊法中制恶语者言恶语，称“我吞食诸恶比库比库尼及居士”；三是擅长战斗的狮子王持象甲上城中巡游，自言“我是狮子森林大王”；四是站立在闫婆罗河畔，即阿拉维之声。当时恒河入口处响起这样庄严的声音。喜马拉雅山也因夜叉威力而震动。
So vātamaṇḍalaṃ samuṭṭhāpesi – ‘‘eteneva samaṇaṃ palāpessāmī’’ti . Te puratthimādibhedā vātā samuṭṭhahitvā aḍḍhayojanayojanadviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni ummūlaṃ katvā, āḷavinagaraṃ pakkhantā jiṇṇahatthisālādīni cuṇṇentā chadaniṭṭhakā ākāse vidhamentā. Bhagavā ‘‘mā kassaci uparodho hotū’’ti adhiṭṭhāsi. Te vātā dasabalaṃ patvā cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tato mahāvassaṃ samuṭṭhāpesi. ‘‘Udakena ajjhottharitvā samaṇaṃ māressāmī’’ti. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā valāhakā uṭṭhahitvā pavassiṃsu. Vuṭṭhidhārāvegena pathavī chiddā ahosi. Vanarukkhādīnaṃ upari mahogho āgantvā dasabalassa cīvare ussāvabindumattampi temetuṃ nāsakkhi. Tato pāsāṇavassaṃ samuṭṭhāpesi. Mahantāni mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā dasabalaṃ patvā dibbamālāguḷāni sampajjiṃsu. Tato paharaṇavassaṃ samuṭṭhāpesi. Ekatodhārāubhatodhārāasisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā dasabalaṃ patvā dibbapupphāni ahesuṃ. Tato aṅgāravassaṃ samuṭṭhāpesi. Kiṃsuka vaṇṇā aṅgārā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā vikīrayiṃsu. Tato kukkulavassaṃ samuṭṭhāpesi. Accuṇhā kukkulā ākāsenāgantvā dasabalassa pādamūle candanacuṇṇaṃ hutvā nipatiṃsu. Tato vālikavassaṃ samuṭṭhāpesi. Atisukhumavālikā dhūmāyantā pajjalantā ākāsenāgantvā dasabalassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tato kalalavassaṃ samuṭṭhāpesi. Taṃ kalalavassaṃ dhūmāyantaṃ pajjalantaṃ ākāsenāgantvā dasabalassa pādamūle dibbagandhaṃ hutvā nipati. Tato andhakāraṃ samuṭṭhāpesi ‘‘bhiṃsetvā samaṇaṃ palāpessāmī’’ti. Taṃ caturaṅgasamannāgataṃ andhakārasadisaṃ hutvā dasabalaṃ patvā sūriyappabhāvihatamiva andhakāraṃ antaradhāyi.
夜叉发动风圈，言：“就用此风围困此沙门。”他们先将前后风分开，制造数十由旬高山，将林木连根拔起，移至阿拉维城外，以大象树叶遮蔽天空布盖。世尊嘱咐：“莫让谁被妨碍。”狂风落下，连袈裟衣襟也无法摇起。次起大雨：“用水来消退风，勿让沙门受苦。”水量猛烈如百片莲叶掀动。地面裂开，树木倒塌。山林火焰伴随大风冲天，狂风落下，烧毁袈裟衣带上的一点水珠都无法保留。继起岩石雨，百由旬高的山峰冒烟燃烧，火花坠落如天花般满空。到火雨，有火焰像七脊高峰般飞落，火花璀璨，化成天花。继而烧炭雨，如同金色炭块洒落，天花燎原烧散。继而烧灰雨，细小灰沙状火花覆满森林脚下天花消散。继鸡冠花雨，炭粉如鸡冠落地。继藤蔓雨，细藤花状的火花洒落。继大鱼凫雨，火光燃烧如大鱼尾末，天花香气熄灭。继至黑暗雨，四翼配合，暗如夜无星光，十万大军昆仑山暗避如昼损失。
Evaṃ yakkho imāhi navahi vātavassapāsāṇapaharaṇaṅgārakukkulavālikakalalandhakāravuṭṭhīhi bhagavantaṃ palāpetuṃ asakkonto nānāvidhapaharaṇahatthāya anekappakārarūpabhūtagaṇasamākulāya caturaṅginiyā senāya sayameva bhagavantaṃ abhigato. Te bhūtagaṇā anekappakāre vikāre katvā ‘‘gaṇhatha hanathā’’ti bhagavato upari āgacchantā viya honti. Apica kho niddhantalohapiṇḍaṃ viya makkhikā, bhagavantaṃ allīyituṃ asamatthāva ahesuṃ. Evaṃ santepi yathā bodhimaṇḍe māro āgatavelāyameva nivatto, tathā anivattetvā upaḍḍharattimattaṃ byākulamakaṃsu. Evaṃ upaḍḍharattimattaṃ anekappakāravibhiṃsanakadassanenapi bhagavantaṃ cāletuṃ asakkonto āḷavako cintesi – ‘‘yaṃnūnāhaṃ kenaci ajeyyaṃ dussāvudhaṃ muñceyya’’nti.
于是，夜叉因风、雨、石、火、炭、灰、鸡冠、藤蔓、鱼凫、黑暗等十种灾害无法逼迫世尊，反被身边护卫神众包围。众鬼神化各种武器，声势浩大，如临战吼叫“拿下他，击杀他”。即便是浑身铁块似的铁棍，也不能使佛陀屈服。正如魔王来袭菩提树下时，世尊静坐如常，魔王虽来来去去，躁动不安，世尊亦安然不动。阿拉维思量：“我应弃置何种难以征服的兵器？”
Cattāri kira āvudhāni loke seṭṭhāni – sakkassa vajirāvudhaṃ, vessavaṇassa gadāvudhaṃ, yamassa nayanāvudhaṃ, āḷavakassa dussāvudhanti. Yadi hi sakko duṭṭho vajirāvudhaṃ sinerumatthake pahareyya, aṭṭhasaṭṭhisahassādhikayojanasatasahassaṃ vinivijjhitvā heṭṭhato gaccheyya. Vessavaṇena kujjhanakāle vissajjitaṃ gadāvudhaṃ bahūnaṃ yakkhasahassānaṃ sīsaṃ pātetvā puna hatthapāsaṃ āgantvā tiṭṭhati. Yamena duṭṭhena nayanāvudhena olokitamatte anekāni kumbhaṇḍasahassāni tattakapāle tilā viya pharantāni vinassanti. Āḷavako duṭṭho sace ākāse dussāvudhaṃ muñceyya, dvādasa vassāni devo na vasseyya. Sace pathaviyaṃ muñceyya. Sabbarukkhatiṇādīni sussitvā dvādasavassantare na puna viruheyyuṃ. Sace samudde muñceyya, tattakapāle udakabindu viya sabbamudakaṃ susseyya. Sace sinerusadisepi pabbate muñceyya, khaṇḍākhaṇḍaṃ hutvā vikireyya. So evaṃ mahānubhāvaṃ dussāvudhaṃ uttarisāṭakaṃ muñcitvā aggahesi. Yebhuyyena dasasahassīlokadhātudevatā vegena sannipatiṃsu ‘‘ajja bhagavā āḷavakaṃ damessati, tattha dhammaṃ sossāmā’’ti yuddhadassanakāmāpi devatā sannipatiṃsu. Evaṃ sakalampi ākāsaṃ devatāhi paripuṇṇamahosi.
世间确有四种上兵利器，其中最尊者为萨咖所持的金刚利器，次为畜特迦持的钝利器，再次为焰魔所持的眼明利器，最后为阿罗呵持的恶利器。若萨咖怒忿，挥金刚利器击打地面，即使地面深达八万六千多由旬，一百多千由旬，也会被彻底穿刺而向下裂开。畜特迦于损毁时放弃的钝利器，能击落众多亚卡头颅，之后持钝链而立。邪恶的焰魔凭借眼明利器一瞥即能摧毁特塔迦王国，如同倒塌的谷仓般消逝。若恶利器之主阿罗呵从空中抛掷，十二年间天神不能再飞翔；若投向大地，诸多树木枯萎枯死，十二年后不再生长；若投向海洋，如同水珠泛起涟漪，诸水波流变得宁静；若投于雪山，则崩裂破碎，散落开来。阿罗呵放出此无上恶利器后，供奉其前方千夫长。天空诸十二万天神闻之，纷纷聚集，心想『今日世尊必降服阿罗呵，届时当亲听法。』怀想目睹此战斗场面的天神亦相聚，诸天空域因而充满。
Atha āḷavako bhagavato samīpe uparūpari vicaritvā vatthāvudhaṃ muñci. Taṃ asanivicakkaṃ viya ākāse bheravasaddaṃ karontaṃ dhūmāyantaṃ pajjalantaṃ bhagavantaṃ patvā yakkhamānamaddanatthaṃ pādapuñchanacoḷaṃ hutvā pādamūle nipati. Āḷavako taṃ disvā chinnavisāṇo viya usabho uddhatadāṭho viya sappo nittejo nimmado nipatitamānaddhajo hutvā cintesi – ‘‘dussāvudhampi me samaṇaṃ nābhibhosi. Kiṃ nu kho kāraṇa’’nti? ‘‘Idaṃ kāraṇaṃ, mettāvihārayutto samaṇo, handa naṃ rosetvā mettāya viyojemī’’ti iminā sambandhenetaṃ vuttaṃ – atha kho āḷavako yakkho yena bhagavā…pe… nikkhama samaṇāti. Tatthāyamadhippāyo – kasmā mayā ananuññāto mama bhavanaṃ pavisitvā gharasāmiko viya itthāgārassa majjhe nisinnosi? Ananuyuttametaṃ samaṇassa yadidaṃ adinnaparibhogo itthisaṃsaggo ca? Tasmā yadi tvaṃ samaṇadhamme ṭhito, nikkhama samaṇāti. Eke pana – ‘‘etāni aññāni ca pharusavacanāni vatvā evāyaṃ etadavocā’’ti bhaṇanti.
尔时阿罗呵在世尊近侧上下游走，放弃了他所持的外物武器。那武器如坐席般悬浮于空中，轰鸣震响，冒烟燃烧，最后掉落世尊处，火焰化为步履燃烧的亚卡兽烧毁其足根。阿罗呵见此，心中如断箭般痛苦，犹如疯牛发怒，愤怒燃尽，跌倒成烧伤断气般沉沦，他思惟道：『这恶兵利器未能伤害此沙门，缘何如此呢？』因缘如是，知持慈心的沙门，未加瞋恨。由此生出此语：『乃因与慈心共处之沙门，不瞋恚故镇静安隐。』就此因缘，阿罗呵向世尊说：『佛陀，此为何义？』世尊答以此理，阿罗呵又思又问，终称佛陀为出家沙门。由此，世尊开示：为何未曾与佛陀结怨，反而稍居家中如室主安坐？非喜结怨，亦非欲被侵害。若是恣意诽谤，是恶语之类者，此等说法便当被斥骂。
Atha bhagavā – ‘‘yasmā thaddho paṭithaddhabhāvena vinetuṃ na sakkā, so hi paṭithaddhabhāve kayiramāne, seyyathāpi caṇḍassa kukkurassa nāsāya pittaṃ bhindeyya, so bhiyyosomattāya caṇḍataro assa, evaṃ thaddhataro hoti, mudunā pana so sakkā vinetu’’nti ñatvā, sādhāvusoti piyavacanena tassa vacanaṃ sampaṭicchitvā nikkhami. Tena vuttaṃ sādhāvusoti bhagavā nikkhamīti.
世尊说：『愚痴顽固之人不可调伏，犹如惹恼凶犬而令其撕裂鼻血之难。凶犬乃最凶猛，愚者亦复如是更为顽固；唯温和者反而可调伏。』晓得其理后，以慑服威令之言辞开示，阿罗呵得谛听而退去。于是世尊以慈言诵：“谛听者说：佛陀应当退去。”
Tato āḷavako – ‘‘subbaco vatāyaṃ samaṇo ekavacaneneva nikkhanto, evaṃ nāma nikkhametuṃ sukhaṃ samaṇaṃ akāraṇenevāhaṃ sakalarattiṃ yuddhena abbhuyyāsi’’nti muducitto hutvā puna cintesi – ‘‘idānipi na sakkā jānituṃ, kiṃ nu kho subbacatāya nikkhanto udāhu kodhano . Handāhaṃ vīmaṃsāmī’’ti. Tato pavisa, samaṇāti āha. Atha subbacoti mudubhūtacittavavatthānakaraṇatthaṃ puna piyavacanaṃ vadanto sādhāvusoti bhagavā pāvisi. Āḷavako punappunaṃ tameva subbacabhāvaṃ vīmaṃsanto dutiyampi tatiyampi nikkhama pavisāti āha. Bhagavāpi tathā akāsi. Yadi na kareyya, pakatiyāpi thaddhayakkhassa cittaṃ thaddhataraṃ hutvā dhammakathāya bhājanaṃ na bhaveyya. Tasmā yathā nāma mātā rodantaṃ puttakaṃ yaṃ so icchati, taṃ datvā vā katvā vā saññāpesi tathā bhagavā kilesarodanena rodantaṃ yakkhaṃ saññāpetuṃ yaṃ so bhaṇati, taṃ akāsi. Yathā ca dhātī thaññaṃ apivantaṃ dārakaṃ kiñci datvā upalāḷetvā pāyeti, tathā bhagavā yakkhaṃ lokuttaradhammakhīraṃ pāyetuṃ tassa patthitavacanakaraṇena upalāḷento evamakāsi. Yathā ca puriso lābumhi catumadhuraṃ pūretukāmo tassabbhantaraṃ sodheti, evaṃ bhagavā yakkhassa citte lokuttaracatumadhuraṃ pūretukāmo tassabbhantare kodhamalaṃ sodhetuṃ yāva tatiyaṃ nikkhamanapavisanaṃ akāsi.
随后阿罗呵心生愧悔，思惟：「此善男子仅一句‘退去！’便离去，退离果真容易。唯我日夜为战事错乱，实难成就。」于是进而思维：「如今已不可知晓，何况仍存愚痴时怒火加剧。我还须进一步思量。」入室后称佛为出家者。为佐助谛听显现初心，世尊进入住所。阿罗呵反复思量退去之过，又第二、第三次进退谈法，世尊亦如是。一旦若世尊不来，其伏羲燃燎之怨恨蓄积更盛，法义难广传扬。于是世尊似母安慰哭泣之孩童，或以付与玩具以消其悲伤，亦以谛言安慰忿怒的亚卡兽。正如手足饮水互相戏弄戏耍，世尊以其所当言辞令此天魔安乐。且佛欲熄灭亚卡内心世界的愤怒毒瘤，清净其心，至于三次进退入室也由此而成。
Atha āḷavako ‘‘subbaco ayaṃ samaṇo ‘nikkhamā’ti vutto nikkhamati, ‘pavisā’ti vutto pavisati. Yaṃnūnāhaṃ imaṃ samaṇaṃ evameva sakalarattiṃ kilametvā pāde gahetvā pāragaṅgāya khipeyya’’nti? Pāpakaṃ cittaṃ uppādetvā catutthavāraṃ āha nikkhama, samaṇāti. Taṃ ñatvā bhagavā na khvāhaṃ tanti āha. Evaṃ vā vutte taduttarikaraṇīyaṃ pariyesamāno pañhaṃ pucchitabbaṃ maññissati. Taṃ dhammakathāya mukhaṃ bhavissatīti ñatvā, na khvāhaṃ tanti āha. Tattha na-iti paṭikkhepe. Khoti avadhāraṇe. Ahanti attanidassanaṃ. Tanti hetuvacanaṃ. Tenevettha ‘‘yasmā tvaṃ evaṃ cintesi, tasmā ahaṃ, āvuso, neva nikkhamissāmi, yaṃ te karaṇīyaṃ, taṃ karohī’’ti evamattho daṭṭhabbo.
阿罗呵思惟：“善男子这位沙门说‘退去’，遂退去；说‘进来’，遂进来。我若借此长年践踏之沙门，持以恶心，欲将彼推入彼岸。”怀此恶念，第四度说名退去、出家之意。世尊曩时言：“我不食此酒。”言难理解，若无善巧演说，众生恐觉疑惑，应当问询。世尊见之，决不会吃此酒。对此否定应予排除，示明我意，说明原因。基此，世尊对曰：“既尔你有此意，我，朋友，决不离去，你应行你所当行。”意旨当如是解。
Tato āḷavako yasmā pubbepi ākāsena gamanavelāya – ‘‘kiṃ nu kho etaṃ suvaṇṇavimānaṃ, udāhu rajatamaṇivimānānaṃ aññataraṃ, handa naṃ passāmā’’ti evaṃ attano vimānaṃ āgate iddhimante tāpasaparibbājake pañhaṃ pucchitvā vissajjetuṃ asakkonte cittakkhepādīhi viheṭheti, tasmā bhagavantampi tathā viheṭhessāmīti maññamāno pañhaṃ tantiādimāha.
尔时，阿罗呵念及往昔天空行时：“可否曾见此金翅天车？或银宝珠天车？”遂想见其天车。此时，众多得神通的苦行弟子，或有意或无意，以躁乱心神令世尊疑惑，世尊则如是说道，欲示当问之处，为甚深教义之导入。
Kuto panassa pañhāti ? Tassa kira mātāpitaro kassapaṃ bhagavantaṃ payirupāsitvā aṭṭha pañhe saha vissajjanena uggahesuṃ. Te daharakāle āḷavakaṃ pariyāpuṇāpesuṃ; so kālaccayena vissajjanaṃ sammussi. Tato ‘‘ime pañhāpi mā vinassantū’’ti suvaṇṇapaṭṭhe jātihiṅgulakena lekhāpetvā vimāne nikkhipi. Evamete puṭṭhapañhā buddhavisayāva honti. Bhagavā taṃ sutvā yasmā buddhānaṃ pariccattalābhantarāyo vā jīvitantarāyo vā sabbaññutaññāṇabyāmappabhādipaṭighāto vā na sakkā kenaci kātuṃ, tasmā naṃ loke asādhāraṇaṃ buddhānubhāvaṃ dassento na khvāhaṃ taṃ, āvuso, passāmi sadevake loketiādimāha.
那么，这里的疑问从何而来呢？这是因为他的父母曾恭敬供养世尊咖萨巴，并与八位贤者一道协助末法时期的毁坏。他们在年幼时前往阿拉维护持佛教；随着时日流逝，这种毁坏因此而减缓。于是他便以黄金须指为媒介，书写了“这些疑问不可消失”的字样，置于飞行器中，向天际投掷。如此，这些反复提问的问题乃是关于佛陀教法的。世尊闻闻此事，因深知佛陀之法无法被任何烦恼、生命之障碍、或具足无漏智慧之反击所毁坏，故而说：“我于世间未曾见过此种非凡的佛陀显现，朋友。”
Evaṃ bhagavā tassa bādhanacittaṃ paṭisedhetvā pañhāpucchane ussāhaṃ janento āha apica tvaṃ, āvuso, puccha, yadākaṅkhasīti. Tassattho – puccha, yadi ākāṅkhasi, na me pañhāvissajjane bhāro atthi. Atha vā puccha, yaṃ ākaṅkhasi. Sabbaṃ te vissajjessāmīti sabbaññupavāraṇaṃ pavāresi asādhāraṇaṃ paccekabuddhaaggasāvakamahāsāvakehi. Evaṃ bhagavato sabbaññupavāraṇāya pavāritāya atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi.
世尊遂止息了他那种苦恼心态，斥退质问之念，生起精进，言道：“朋友，你仍可问吧，若有疑惑。”那比库则应答：“若你有疑问，我于解答疑问方面无所负担。”于是他说：“你可问我所欲者，我必令你悉得解答。”由此，世尊展开了全面的智慧启示，由闻思修三学中诸多辟支佛、先觉者、转法轮者弟子等非凡圣众皆得依止。如此，经由佛陀全面智慧之启发，阿拉维的夜叉便以偈颂对世尊颂扬开示。
Tattha kiṃ sūdha vittanti, kiṃ su idha vittaṃ. Vittanti dhanaṃ. Taṃ hi pītisaṅkhātaṃ vittiṃ karoti, tasmā ‘‘vitta’’nti vuccati. Suciṇṇanti sukataṃ. Sukhanti kāyikacetasikaṃ sātaṃ. Āvahātīti āvahati āneti deti appeti. Have-iti daḷhatthe nipāto. Sādutaranti atisayena sādu. ‘‘Sādhutara’’ntipi pāṭho. Rasānanti rasasaññitānaṃ dhammānaṃ. Kathanti kena pakārena. Kathaṃjīvino jīvitaṃ kathaṃjīviṃjīvitaṃ. Gāthābandhasukhatthaṃ pana sānunāsikaṃ vuccati. Kathaṃjīviṃ jīvatanti vā pāṭho, tassa ‘‘jīvantānaṃ kathaṃjīvi’’nti attho. Evaṃ imāya gāthāya ‘‘kiṃ su idha loke purisassa vittaṃ seṭṭhaṃ? Kiṃ su suciṇṇaṃ sukhamāvahāti? Kiṃ rasānaṃ sādutaraṃ? Kathaṃjīviṃ jīvitaṃ seṭṭhamāhū’’ti? Ime cattāro pañhe pucchi.
此中何谓财富？何谓此处财富？财富者，谓财物。是谓以财富为快乐所分别，故称之为「财富」。净者，谓善行所得。乐者，谓身心和合之快乐。引者，谓引导、带来、给予、带去之意。『哈维』为加强语气的助词。『善美』者，谓极为善美。『更善』亦作『善美者之较善』之解。『味』者，指有味之法。『说』者，谓用何种方式表说。『如何生活』谓生活之法，「如何生存」亦复如是。诗句结集之旨，谓含鼻音者为佳。『如何生活』之读音，意为「生活者如何生活」。以此诗歌问曰：『在此世间，何为人之最佳财富？何为最纯善之乐？何为味道之更善？如何生活生命方为最佳？』此问即四问也。
Athassa bhagavā kassapadasabalena vissajjitanayeneva vissajjento imaṃ gāthamāha saddhīdha vittanti. Tattha yathā hiraññasuvaṇṇādi vittaṃ upabhogasukhaṃ āvahati, khuppipāsādidukkhaṃ paṭibāhati, dāliddiyaṃ vūpasameti, muttādiratanapaṭilābhahetu hoti, lokasantatiñca āvahati, evaṃ lokiyalokuttarā saddhāpi yathāsambhavaṃ lokiyalokuttaraṃ vipākaṃ sukhamāvahati, saddhādhurena paṭipannānaṃ jātijarādidukkhaṃ paṭibāhati, guṇadāliddiyaṃ vūpasameti, satisambojjhaṅgādiratanapaṭilābhahetu hoti.
随后，世尊以咖萨巴之坚毅果敢般的力量，坚定地予以解答此偈。其指如黄金珠宝般财富带来享乐，消解极度饥渴等苦难；使贫乏者得以宁静；成为珍珠宝物般的满足缘起，乃至引导家族财富增长。如此世俗与超俗的信心，依循适当的层次，亦能带来世俗与出世的福乐；然而实践此信者则免受生老病死诸苦，贫乏方面亦得解脱，因念觉支等善法而导致宝贵智慧与受用之得。
‘‘Saddho sīlena sampanno, yaso bhogasamappito;
“信心者，具足戒德，名誉与财富皆备；
Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito’’ti. (dha. pa. 303) –
无论居于何处，皆受当地人民尊敬。”（《法句经》303偈）
Vacanato lokasantatiñca āvahatīti katvā ‘‘vitta’’nti vuttaṃ. Yasmā pana tesaṃ saddhāvittaṃ anugāmikaṃ anaññasādhāraṇaṃ sabbasampattihetu, lokiyassa hiraññasuvaṇṇādivittassāpi nidānaṃ. Saddhoyeva hi dānādīni puññāni katvā vittaṃ adhigacchati, assaddhassa pana vittaṃ yāvadeva anatthāya hoti, tasmā seṭṭhanti vuttaṃ. Purisassāti ukkaṭṭhaparicchedadesanā. Tasmā na kevalaṃ purisassa, itthiādīnampi saddhāvittameva seṭṭhanti veditabbaṃ.
言语导引众生轮回，故称其为「财」。因为信念作为财产附随之物，是无二无别且具一切成就之因，乃世俗界中黄金白银等财富的根本。诚然，凭信念施予众善如布施等，因而获得财富；无信念者所得财富纯属无益，故称此为最高。所谓“人”是指利害分明的分别教导，故不仅男人，女性等皆应以信念之财为最为尊贵而知。
Dhammoti dasakusaladhammo, dānasīlabhāvanādhammo vā. Suciṇṇoti sukato sucarito. Sukhamāvahatīti soṇaseṭṭhiputtaraṭṭhapālādīnaṃ viya manussasukhaṃ, sakkādīnaṃ viya dibbasukhaṃ, pariyosāne mahāpadumādīnaṃ viya nibbānasukhañca āvahati.
所谓法，指十善法，或由布施、持戒、修习而生的法。所谓纯净，是指善行、善业的行为。所谓引来幸福，如同索纳长者的儿子、守护者等所引导人间的快乐，萨咖等天人所引导的天福，最终还有大莲华等所引导涅槃之乐。
Saccanti ayaṃ saccasaddo anekesu atthesu dissati. Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā ’’ tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā, pavādiyāse kusalā vadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Cattārimāni, bhikkhave, brāhmaṇasaccānī’’tiādīsu (a. ni. 4.185) brāhmaṇasacce. ‘‘Ekaṃ hi saccaṃ na dutiyamatthī’’tiādīsu (su. ni. 890; mahāni. 119) paramatthasacce. ‘‘Catunnaṃ saccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce. Idha pana paramatthasaccaṃ nibbānaṃ viratisaccañca abbhantaraṃ katvā vācāsaccaṃ adhippetaṃ, yassānubhāvena udakādīni vase vattenti, jātijarāmaraṇapāraṃ taranti. Yathāha –
所谓实，实言在多处意义显现。如「说实话不可怒恚」等（《增壹阿含》），为语言的真实；「正直存在，沙门婆罗门皆坚住」等，为修行者的戒律真实；「何为真言，诸善人所说」等，为见地真实；「四者为婆罗门的真实」等，为婆罗门的真实；「唯一不二的真理」等，为究竟真实；「四圣谛中有多少善」等，为圣者的真实。这里究竟真实以涅槃为止息真，戒律真实为其间表现，语言真实为主导，依其作用水等随其感受流转，超越生死老死。如诗所云——
‘‘Saccena vācenudakamhi dhāvati,
「凭实语，水流奔走，
Visampi saccena hananti paṇḍitā;
智者以实灭污垢，
Saccena devo thanayaṃ pavassati,
实语令神仙儿降临，」
Sace ṭhitā nibbutiṃ patthayanti.
若是坚立者，了知涅槃。
‘‘Ye kecime atthi rasā pathabyā,
『若有些人，世间诸味，
Saccaṃ tesaṃ sādutaraṃ rasānaṃ;
其真实味道，最为美妙；
Sacce ṭhitā samaṇabrāhmaṇā ca,
真实坚立的沙门婆罗门，
Taranti jātimaraṇassa pāra’’nti. (jā. 2.21.433);
超越生死之彼岸。』（摘自《经集》二·二一·四三三）
Sādutaranti madhurataraṃ paṇītataraṃ. Rasānanti ye ime ‘‘mūlaraso khandharaso’’tiādinā (dha. sa. 628-630) nayena sāyanīyadhammā, yecime ‘‘anujānāmi, bhikkhave, sabbaṃ phalarasaṃ (mahāva. 300), arasarūpo bhavaṃ gotamo, ye te, brāhmaṇa, rūparasā saddarasā (pārā. 3; a. ni. 8.11), anāpatti rasarase (pāci. 605-611), ayaṃ dhammavinayo ekaraso vimuttiraso (cūḷava. 385; a. ni. 8.19), bhāgī vā bhagavā attharasassa dhammarasassā’’tiādinā (mahāni. 149) nayena rūpācārarasupavajjā avasesā byañjanādayo ‘‘dhammarasā’’ti vuccanti . Tesaṃ rasānaṃ saccaṃ have sādutaraṃ saccameva sādutaraṃ. Sādhutaraṃ vā, seṭṭhataraṃ, uttamataraṃ. Mūlarasādayo hi sarīramupabrūhenti, saṃkilesikañca sukhamāvahanti. Saccarase viratisaccavācāsaccarasā samathavipassanādīhi cittaṃ upabrūheti, asaṃkilesikañca sukhamāvahati. Vimuttiraso paramatthasaccarasaparibhāvitattā sādu, attharasadhammarasā ca tadadhigamūpāyabhūtaṃ atthañca dhammañca nissāya pavattitoti.
此中所谓『最为美妙』者，乃指更甘美、更纯洁之味。所谓味者，即如『本味』『苦味』等（《法句经·注》六二八－六三〇）所引之义。散复述：『我乃知，诸比库，一切果味（《摩诃般涅槃经》三〇〇），非色相，果德玛，诸婆罗门，色味声味（《巴利长部·释义》第三；《增壹阿含经·八·十一》），无过失味感（《巴利戒律·六〇五－六一一》），是此法经唯一味，解脱味（《小部·三八五》；《增壹阿含经·八·十九》），或佛陀当示众生其法味真谛』（《大部尼柯耶》第一四九）等论义。故诸诸如色相之外无过失味之余义，残余种种附带的特质，皆称为『法味』。其诸味之真实，即是最美妙、真实之味。所谓最美妙，意指最高贵、最上乘。诸本味则增益身心，带来娑婆境界杂染之乐；真实味则以真实语、真实行为、真实定力与智慧，增长心识，带来无染之乐。解脱味，由于其体现最高真理，因此被称为真美、功能真、法动力之味，其作用体现在以法理和法能为依止而运转成就。
Paññājīviṃjīvitanti ettha pana yvāyaṃ andhekacakkhudvicakkhukesu dvicakkhupuggalo gahaṭṭho vā kammantānuṭṭhāna-saraṇagamanadāna-saṃvibhāga-sīlasamādānuposathakammādi gahaṭṭhapaṭipadaṃ, pabbajito vā avippaṭisārakarasīlasaṅkhātaṃ taduttaricittavisuddhiādibhedampi pabbajitapaṭipadaṃ paññāya ārādhetvā jīvati, tassa paññāya jīvino jīvitaṃ, taṃ vā paññājīvitaṃ seṭṭhamāhūti evamattho daṭṭhabbo.
『智慧生活』者，指的是此中无明与慧眼混淆的人，譬如盲人转为有慧眼的二眼之人，或居家人、或执掌事务者，依业力起止往返与给予分配的道德戒律、修持安居戒法等居家行持；又或是出家人，具无退转、守戒清净等特质者，以上俱视为出家修行之道。其以智慧为依归而生活，其中的智慧生活即是有智慧者的生活，称为最胜的生活，义理应当如此认识。
Evaṃ bhagavatā vissajjite cattāropi pañhe sutvā attamano yakkho avasesepi cattāro pañhe pucchanto kathaṃsu tarati oghanti gāthamāha. Athassa bhagavā purimanayeneva vissajjento saddhāya taratīti gāthamāha. Tattha kiñcāpi yo catubbidhamoghaṃ tarati, so saṃsāraṇṇavampi tarati, vaṭṭadukkhampi acceti, kilesamalāpi parisujjhati, evaṃ santepi pana yasmā assaddho oghataraṇaṃ asaddahanto na pakkhandati, pañcasu kāmaguṇesu cittavossaggena pamatto tattheva visattattā saṃsāraṇṇavaṃ na tarati, kusīto dukkhaṃ viharati vokiṇṇo akusalehi dhammehi, appañño suddhimaggaṃ ajānanto na parisujjhati, tasmā tappaṭipakkhaṃ dassentena bhagavatā ayaṃ gāthā vuttā.
世尊教诲放下后，有四问者得闻此言，一护法夜叉也，终结为四问，以问如何跨越波涛。世尊因此解释：无论谁超越四类空虚，皆超越轮回海，断恶运，染污清净。虽如此，因不信故，不肯放弃渡涛。因对五欲心妄懈怠，不净即生，故未能渡越轮回海。受痴愚所侵，不能了知清净正道，故执着恶道，受苦于恶行。故此世尊以对治苦行作显示，宣讲此偈曰：
Evaṃ vuttāya cetāya yasmā sotāpattiyaṅgapadaṭṭhānaṃ saddhindriyaṃ, tasmā saddhāya tarati oghanti iminā padena diṭṭhoghataraṇaṃ sotāpattimaggaṃ sotāpannañca pakāseti. Yasmā pana sotāpanno kusalānaṃ dhammānaṃ bhāvanāya sātaccakiriyasaṅkhatena appamādena samannāgato dutiyamaggaṃ ārādhetvā ṭhapetvā sakidevimaṃ lokaṃ āgamanamaggaṃ avasesaṃ sotāpattimaggena atiṇṇaṃ bhavoghavatthuṃ saṃsāraṇṇavaṃ tarati, tasmā appamādena aṇṇavanti iminā padena bhavoghataraṇaṃ sakadāgāmimaggaṃ sakadāgāmiñca pakāseti. Yasmā ca sakadāgāmī vīriyena tatiyamaggaṃ ārādhetvā sakadāgāmimaggena anatītaṃ kāmoghavatthuṃ kāmoghasaññitañca kāmadukkhamacceti, tasmā vīriyena dukkhamaccetīti iminā padena kāmoghataraṇaṃ anāgāmimaggaṃ anāgāmiñca pakāseti. Yasmā pana anāgāmī vigatakāmasaññāya parisuddhāya paññāya ekantaparisuddhaṃ catutthamaggapaññaṃ ārādhetvā anāgāmimaggena appahīnaṃ avijjāsaṅkhātaṃ paramamalaṃ pajahati, tasmā paññāya parisujjhatīti, iminā padena avijjoghataraṇaṃ arahattamaggañca arahattañca pakāseti. Imāya ca arahattanikūṭena kathitāya gāthāya pariyosāne yakkho sotāpattiphale patiṭṭhāsi.
如是言说，因信根具足，获见速入正果之一得，信赖故渡过波涛，得见速入正果之道，启示速入者。速入者以精勤修习善法，发愿除烦恼，以不懈努力成就第二圣道而坚立，证得此现世与彼世之胜利入道，渡过轮回之苦海。复以努力修第三圣道，证得断欲之境，断尽欲惑诸苦，故称有努力断欲渡。速入者更以清净智慧修第四圣道，纯净无垢，断灭无明根本之大污垢，故谓以智慧净除无明，显示灭除无明波涛之圣道及阿拉汉果。以上诸偈结语时，夜叉者受速入果位所立。
Idāni tameva ‘‘paññāya parisujjhatī’’ti ettha vuttaṃ paññāpadaṃ gahetvā attano paṭibhānena lokiyalokuttaramissakaṃ pañhaṃ pucchanto kathaṃsu labhate paññanti imaṃ chappadaṃ gāthamāha. Tattha kathaṃsūti sabbattheva atthayuttipucchā honti. Ayaṃ hi paññādiatthaṃ ñatvā tassa yuttiṃ pucchati – ‘‘kathaṃ, kāya yuttiyā, kena kāraṇena paññaṃ labhatī’’ti? Esa nayo dhanādīsu.
现在此处所称“以智慧净除”，取智慧之词，夜叉以自解问世间及世外者之疑问，如何得此智慧，故作六字偈问。问之理由乃因知智慧意趣，欲问其理：如何及由什么缘起得智慧乎？此乃财富等各类问题之总序。
Athassa bhagavā catūhi kāraṇehi paññālābhaṃ dassento saddahānotiādimāha. Tassattho – yena pubbabhāge kāyasucaritādibhedena aparabhāge ca sattatiṃsabodhipakkhiyabhedena dhammena arahanto buddhapaccekabuddhasāvakā nibbānaṃ pattā, taṃ saddahāno arahataṃ dhammaṃ nibbānapattiyā lokiyalokuttarapaññaṃ labhati, tañca kho na saddhāmattakeneva. Yasmā pana saddhājāto upasaṅkamati , upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, tasmā upasaṅkamanato pabhuti yāva dhammassavanena sussūsaṃ labhati. Kiṃ vuttaṃ hoti – taṃ dhammaṃ saddahitvāpi ācariyupajjhāye kālena upasaṅkamitvā vattakaraṇena payirupāsitvā yadā payirupāsanāya ārādhitacittā kiñci vattukāmā honti. Atha adhigatāya sotukāmatāya sotaṃ odahitvā suṇanto labhatīti. Evaṃ sussūsampi ca satiavippavāsena appamatto subhāsitadubbhāsitaññutāya vicakkhaṇo eva labhati, na itaro. Tenāha ‘‘appamatto vicakkhaṇo’’ti.
世尊随即宣说获得智慧的四缘故，启示称信生者等曰：先前生命清净行持以及后世七十二法门中修习圣道者，证得涅槃之真圣者、阿拉汉、佛及辟支佛、声闻弟子皆因修行契合而得现世与出世智慧，并非唯凭信心。盖信者若近前，恭敬侍奉，勤于倾听，闻法了解，久而久之，勤修戒行，终获慧解，能辨别善恶言行，故称“勤勉明智”。
Evaṃ yasmā saddhāya paññalābhasaṃvattanikaṃ paṭipadaṃ paṭipajjati, sussūsāya sakkaccaṃ paññādhigamūpāyaṃ suṇāti, appamādena gahitaṃ na pamussati. Vicakkhaṇatāya anūnādhikaṃ aviparītañca gahetvā vitthārikaṃ karoti. Sussūsāya vā ohitasoto paññāpaṭilābhahetuṃ dhammaṃ suṇāti, appamādena sutadhammaṃ dhāreti, vicakkhaṇatāya dhatānaṃ dhammānaṃ atthamupaparikkhati, athānupubbena paramatthasaccaṃ sacchikaroti, tasmāssa bhagavā ‘‘kathaṃsu labhate pañña’’nti puṭṭho imāni cattāri kāraṇāni dassento imaṃ gāthamāha.
如此，因信修行，得智慧者，专心聆听慧法，精进不懈，不失所学。以聪明智慧依顺所学，深入探究，归纳详尽。因正听闻智慧法，牢记法理，以慧遍观法义，渐次证悟至无上真理。世尊以此四缘故示现此偈，教人问：“诸人如何得智慧乎？”
Idāni tato pare tayo pañhe vissajjento patirūpakārīti imaṃ gāthamāha. Tattha desakālādīni ahāpetvā lokiyassa lokuttarassa vā dhanassa patirūpaṃ adhigamūpāyaṃ karotīti patirūpakārī. Dhuravāti cetasikavīriyavasena anikkhittadhuro. Uṭṭhātāti, ‘‘yo ca sītañca uṇhañca, tiṇā bhiyyo na maññatī’’tiādinā (theragā. 232) nayena kāyikavīrīyavasena uṭṭhānasampanno asithilaparakkamo. Vindate dhananti ekamūsikāya nacirasseva catusatasahassasaṅkhaṃ cūḷantevāsī viya lokiyadhanañca, mahallakamahātissatthero viya lokuttaradhanañca labhati. So ‘‘tīhiyeva iriyāpathehi viharissāmī’’ti vattaṃ katvā thinamiddhāgamanavelāya palālacumbaṭakaṃ temetvā sīse katvā galappamāṇaṃ udakaṃ pavisitvā thinamiddhaṃ paṭibāhanto dasahi vassehi arahattaṃ pāpuṇi. Saccenāti vacīsaccenāpi ‘‘saccavādī bhūtavādī’’ti, paramatthasaccenāpi ‘‘buddho paccekabuddho ariyasāvako’’ti evaṃ kittiṃ pappoti. Dadanti yaṃkiñci icchitapatthitaṃ dadanto mittāni ganthati, sampādeti karotīti attho. Duddadaṃ vā dadaṃ taṃ ganthati. Dānamukhena vā cattāripi saṅgahavatthūni gahitānīti veditabbāni, tehi mittāni karotīti vuttaṃ hoti.
现在，接着对此三个问题作出解答，解释为『对财物的集取具相反性质』，于是用这偈颂说明。此中先陈述说法时间等，然后说在世俗与出世间财物中，行施即采取与财产相反的获得方法，称为施作相反者。"坚固"者，以心力坚韧无退转义。"起立"者，指以身力勤奋起来，非懈怠怠惰，如经中“既不以寒热多草为碍”之义。像时常动摇于单鼠旁边，迅速地奔行四百千数，获得世俗财物；又如长老大士一样，获得出世财物。此人作“我们三路行者生活”，于是在厌睡时节，折断竹筒，插于头顶，含水入鼻，排除睡意，十年修行成阿拉汉果。其实“真实”一词含有真言真实之义，从解脱之真谛而言，即指“佛、辟支佛、圣弟子”，由此得名。所谓“授予所愿以结友，给予者使友聚集、成就”是其意；若授予而难得者亦聚集。授与之时，以馈赠为表，有四种聚集之法，应知此意即是所谓结交朋友。
Evaṃ gahaṭṭhapabbajitānaṃ sādhāraṇena lokiyalokuttaramissakena nayena cattāro pañhe vissajjetvā idāni ‘‘kathaṃ pecca na socatī’’ti imaṃ pañcamaṃ pañhaṃ gahaṭṭhavasena vissajjento yassetetiādīmāha. Tassattho – yassa ‘‘saddahāno arahata’’nti ettha vuttāya sabbakalyāṇadhammuppādikāya saddhāya samannāgatattā saddhassa, gharamesinoti gharāvāsaṃ pañca vā kāmaguṇe esantassa gavesantassa kāmabhogino gahaṭṭhassa ‘‘saccena kittiṃ pappotī’’ti ettha vuttappakāraṃ saccaṃ. ‘‘Sussūsaṃ labhate pañña’’nti ettha sussūsapaññānāmena vuttova damo. ‘‘Dhuravā uṭṭhātā’’ti ettha dhuranāmena uṭṭhānanāmena ca vuttā dhiti. ‘‘Dadaṃ mittāni ganthatī’’ti ettha vuttappakāro cāgo cāti ete caturo dhammā santi. Sa ve pecca na socatīti idhalokā paralokaṃ gantvā sa ve na socatīti.
如此，对于家居出家人以一般的世俗与出世间双重益观，解除四个问题后，如今解答第五问题“死后何故不忧惧”，此问题由家居人提出，开头言辞是“谁为彼者？”其意是指“信服阿拉汉者”。此处“信服阿拉汉”的“信”意涵是具足生起一切善法的信心；“家居者”指有住所者，且持守五戒，有所寻求欲界享乐的家居者。故称为“真真实实得名”者，亦即如此称谓之由来。所谓“得清凉智慧”是指清凉智；“坚固起立”指坚忍起立。所谓“授与以结交”是指施舍。此四种法俱足故云。此人死后不忧惧，谓其死后前往此方外道之界，不忧惧也。
Evaṃ bhagavā pañcamampi pañhaṃ vissajjetvā taṃ yakkhaṃ codento iṅgha aññepītiādimāha. Tattha iṅghāti codanatthe nipāto. Aññepīti aññepi dhamme puthū samaṇabrāhmaṇe pucchassu. Aññepi vā pūraṇādayo sabbaññupaṭiññe puthū samaṇabrāhmaṇe pucchassu. Yadi amhehi ‘‘saccena kittiṃ pappotī’’ti ettha vuttappakārā saccā bhiyyo kittippattikāraṇaṃ vā, ‘‘sussūsaṃ labhate pañña’’nti ettha sussūsāti paññāpadesena vuttā dammā bhiyyo lokiyalokuttarapaññāpaṭilābhakāraṇaṃ vā, ‘‘dadaṃ mittāni ganthatī’’ti ettha vuttappakārā cāgā bhiyyo mittaganthanakāraṇaṃ vā, ‘‘dhuravā uṭṭhātā’’ti ettha taṃ taṃ atthavasaṃ paṭicca dhuranāmena uṭṭhānanāmena ca vuttāya mahābhārasahanatthena ussoḷhibhāvappattāya vīriyasaṅkhātāya khantyā bhiyyo lokiyalokuttaradhanavindanakāraṇaṃ vā, ‘‘saccaṃ dammo dhiti cāgo’’ti evaṃ vuttehi imeheva catūhi dhammehi bhiyyo asmā lokā paraṃ lokaṃ pecca asocanakāraṇaṃ vā idha vijjatīti ayamettha saddhiṃ saṅkhepayojanāya atthavaṇṇanā. Vitthārato pana ekamekaṃ padaṃ atthuddhārapaduddhārapadavaṇṇanānayehi vibhajitvā veditabbā.
如是，世尊解答完五个问题后，对那夜叉说：“你继续提问吧。”“继续提问”中，“续”谓督促之意。“提问”是指“向诸贤圣比库婆罗门中广泛询问”“或从普贤等处详问善士婆罗门众”。若问：“‘真真实实得名’这里说得真缘何？”谓真名为名闻更盛之因；“得清凉智慧”谓清凉谓智慧名，是世俗出世间智慧增长之因；“授与以结交”谓施舍更增友情之因；“坚固起立”则依各义解释，谓因坚持忍耐及勇猛而得世俗与出世财宝之因；“真理、戒律、坚忍与施舍”这四法共同作为缘故，因而生起死后不忧惧之因。此段为总结连结，接着逐字详释。
Evaṃ vutte yakkho yena saṃsayena aññe puccheyya, tassa pahīnattā kathaṃ nu dāni puccheyyaṃ, puthū samaṇabrāhmaṇeti vatvā yepissa apucchanakāraṇaṃ na jānanti, tepi jānāpento yohaṃ ajjapajānāmi, yo attho samparāyikoti āha. Tattha ajjāti ajjādiṃ katvāti adhippāyo. Pajānāmīti yathāvuttena pakārena jānāmi. Yo atthoti ettāvatā ‘‘sussūsaṃ labhate pañña’’ntiādinā nayena vuttaṃ diṭṭhadhammikaṃ dasseti. Samparāyikoti iminā ‘‘yassete caturo dhammā’’ti vuttaṃ pecca sokābhāvakāraṇaṃ samparāyikaṃ. Atthoti ca kāraṇassetaṃ adhivacanaṃ. Ayaṃ hi atthasaddo ‘‘sātthaṃ sabyañjana’’nti evamādīsu (pārā. 1; dī. ni. 1.255) pāṭhatthe vattati. ‘‘Attho me, gahapati, hiraññasuvaṇṇenā’’tiādīsu (dī. ni. 2.250; ma. ni. 3.258) vicakkhaṇe. ‘‘Hoti sīlavataṃ attho’’tiādīsu (jā. 1.1.11) vuḍḍhimhi. ‘‘Bahujano bhajate atthahetū’’tiādīsu dhane. ‘‘Ubhinnamatthaṃ caratī’’tiādīsu (jā. 1.7.66; saṃ. ni. 1.250; theragā. 443) hite . ‘‘Atthe jāte ca paṇḍita’’ntiādīsu (jā. 1.1.92) kāraṇe. Idha pana kāraṇe. Tasmā yaṃ paññādilābhādīnaṃ kāraṇaṃ diṭṭhadhammikaṃ, yañca pecca sokābhāvassa kāraṇaṃ samparāyikaṃ, taṃ yohaṃ ajja bhagavatā vuttanayena sāmaṃyeva pajānāmi, so kathaṃ nu dāni puccheyyaṃ puthū samaṇabrāhmaṇeti evamettha saṅkhepato attho veditabbo.
说完，上述夜叉若被怀疑的话，学者或问：“既然你已明白，为何现在仍问呢？”谓“今为疑问所惹，故要求答？”但世尊曰“我知”答曰“知”是明了。“所谓知的义”即“所说即见诸法、应对教说”。所谓“迷惑之界”即“由四法集合而生死忧愁起因之世间”。“义”即意旨、因缘、效用等诸义义复。此“义”一词，是指“有义义著（因显）真义”等义，经典有公案语句成说此义。诸如“吾有义由金银财宝”“是为贤士之义”等明示用法。此处言“义”为名识内容。故今所述诸得慧等四因缘，即见法明了内因，又生忧愁外因，世尊以彼明了之说略述此义以教导答疑。
Evaṃ yakkho ‘‘pajānāmi yo attho samparāyiko’’ti vatvā tassa ñāṇassa bhagavaṃmūlakattaṃ dassento atthāya vata me buddhoti āha. Tattha atthāyāti hitāya vuḍḍhiyā ca. Yattha dinnaṃ mahapphalanti ‘‘yassete caturo dhammā’’ti ettha vuttacāgena yattha dinnaṃ mahapphalaṃ, taṃ aggadakkhiṇeyyaṃ buddhaṃ pajānāmīti attho. Keci pana ‘‘saṅghaṃ sandhāya evamāhā’’ti bhaṇanti.
于是夜叉言：“我已知所说意涵乃生死忧愁之因”，世尊对此智慧的说明缘故，说：“利乐诸法之义，作为养生之因。”意指依据施舍所获大利之处，特别财宝之意藏佛陀。有人则说：“当集僧，故须施舍。”
Evaṃ imāya gāthāya attano hitādhigamaṃ dassetvā idāni sahitapaṭipattiṃ dīpento so ahaṃ vicarissāmītiādimāha. Tattha gāmā gāmanti devagāmā devagāmaṃ. Purā puranti devanagarato devanagaraṃ. Namassamāno sambuddhaṃ, dhammassa ca sudhammatanti ‘‘sammāsambuddho vata bhagavā, svākkhāto vata bhagavato dhammo’’tiādinā nayena buddhasubodhitañca dhammasudhammatañca ca-saddena ‘‘suppaṭipanno vata bhagavato sāvakasaṅgho’’tiādinā saṅghasuppaṭipattiñca abhitthavitvā namassamāno dhammaghosako hutvā vicarissāmīti vuttaṃ hoti.
说完此偈并阐明其利益之获得，如今世尊照此伴行启发:“我今当从此思维研究。”其中“乡”称乡村；“天乡”为天界之乡。向佛及法行礼者谓“世尊、法甚善，正觉世尊已广演法”，是说佛陀以法音教化众生；“行持清净者”，则说明佛弟子清净行持；于是供佛礼法，称为法声传播者，世尊随行者也。
Evamimāya gāthāya pariyosānañca rattivibhāvanañca sādhukārasadduṭṭhānañca āḷavakakumārassa yakkhabhavanaṃ ānayanañca ekakkhaṇeyeva ahosi. Rājapurisā sādhukārasaddaṃ sutvā – ‘‘evarūpo sādhukārasaddo ṭhapetvā buddhe na aññesaṃ abbhuggacchati, āgato nu kho bhagavā’’ti āvajjentā bhagavato sarīrappabhaṃ disvā pubbe viya bahi aṭṭhatvā nibbisaṅkā antoyeva pavisitvā addasaṃsu bhagavantaṃ yakkhassa bhavane nisinnaṃ, yakkhañca añjaliṃ paggahetvā ṭhitaṃ. Disvāna yakkhaṃ āhaṃsu – ‘‘ayaṃ te, mahāyakkha, rājakumāro balikammāya ānīto, handa naṃ khāda vā bhuñja vā, yathāpaccayaṃ vā karohī’’ti. So sotāpannattā lajjito visesena ca bhagavato purato evaṃ vuccamāno atha taṃ kumāraṃ ubhohi hatthehi paṭiggahetvā bhagavato upanāmesi ‘‘ayaṃ, bhante, kumāro mayhaṃ pesito, imāhaṃ bhagavato dammi, hitānukampakā buddhā, paṭiggaṇhātu, bhante, bhagavā imaṃ dārakaṃ imassa hitatthāya sukhatthāyā’’ti imañca gāthamāha –
由此偈语终结，夜间辨别，善声与恶声，护卫阿拉维王子往夜叉居所，仅一刹那间即成就。宫廷诸人闻善声，言：“此如是善声常住，非他别音，尊者果然来临乎？”遂观其身光，初如外观摊开，旋即内敛，至深处入座，见尊者坐于夜叉所，夜叉合掌立。见夜叉者语：“此者，尊大夜叉，是为王子返家特遣，今勿取食勿侵扰，随机为宜。”尊者已为须陀洹果，羞愧加深，在佛前如是述说，即以双手扶王子，载至佛所。王子曰：“此童因我遣来，佛陀慈悲护持，请受此童，为其安乐利益。”说此偈曰——
‘‘Imaṃ kumāraṃ satapuññalakkhaṇaṃ,
“此童具足七福之相，
Sabbaṅgupetaṃ paripuṇṇabyañjanaṃ;
遍满囊括诸殊相印；
Udaggacitto sumano dadāmi te,
心高洁，细心善感，
Paṭiggaha lokahitāya cakkhumā’’ti.
我为护持利乐众生。”
Paṭiggahesi bhagavā kumāraṃ. Paṭiggaṇhanto ca yakkhassa ca kumārassa ca maṅgalakaraṇatthaṃ pādūnagāthaṃ abhāsi. Taṃ yakkho kumāraṃ saraṇaṃ gamento tikkhattuṃ catutthapādena pūresi. Seyyathidaṃ –
佛陀受纳此童。受纳乃时，为夜叉及王子演说吉祥赞颂。此夜叉以第四指填满王子，为其护持之礼。譬如是——
‘‘Dīghāyuko hotu ayaṃ kumāro,
“愿此少年长寿，
Tuvañca yakkha sukhito bhavāhi;
愿汝，天魔，安乐无忧；
Abyādhitā lokahitāya tiṭṭhatha,
愿汝无病，为利众生而坚立，
Ayaṃ kumāro saraṇamupeti buddhaṃ;
此少年皈依世尊；
Ayaṃ kumāro saraṇamupeti dhammaṃ;
此少年皈依佛法；
Ayaṃ kumāro saraṇamupeti saṅgha’’nti.
此少年皈依僧团。”
Atha bhagavā kumāraṃ rājapurisānaṃ adāsi – ‘‘imaṃ vaḍḍhetvā puna mameva dethā’’ti. Evaṃ so kumāro rājapurisānaṃ hatthato yakkhassa hatthaṃ, yakkhassa hatthato bhagavato hatthaṃ, bhagavato hatthato puna rājapurisānaṃ hatthaṃ gatattā nāmato ‘‘hatthako āḷavako’’ti jāto. Taṃ ādāya paṭinivatte rājapurise disvā kassakavanakammikādayo ‘‘kiṃ yakkho kumāraṃ atidaharattā na icchī’’ti? Bhītā pucchiṃsu. Rājapurisā ‘‘mā bhāyatha. Khemaṃ kataṃ bhagavatā’’ti sabbamārocesuṃ . Tato ‘‘sādhu sādhū’’ti sakalaṃ āḷavinagaraṃ ekakolāhalena yakkhābhimukhaṃ ahosi. Yakkhopi bhagavato bhikkhācārakāle anuppatte pattacīvaraṃ gahetvā upaḍḍhamaggaṃ anugantvā nivatti.
于是世尊将一名王子交付给宫中人，谕示道：「请将此人养育长大，日后归还于我。」于是那王子从宫中人手中交到夜叉手中，从夜叉手中转到世尊手中，再由世尊手中转回宫中人处，由此得名「夜叉王子·阿拉维人」。那人领受后返回，宫中人见了便问附近砍柴采药等人：「为何夜叉将王子夺去后却不放还？」众人心生畏惧便问王中人。王中人道：「莫惧怕，世尊已将之护持安稳。」于是众人均相告「善哉，善哉」，整个阿拉维城一时热闹喧腾，群众纷纷聚集到夜叉处。夜叉在世尊出家期间恭敬持戒，领受袈裟后，遵循正道，便返回。
Atha bhagavā nagare piṇḍāya caritvā katabhattakicco nagaradvāre aññatarasmiṃ vivitte rukkhamūle paññattabuddhāsane nisīdi. Tato mahājanakāyena saddhiṃ rājā ca nāgarā ca ekato sampiṇḍitvā bhagavantaṃ upasaṅkamma vanditvā parivāretvā nisinnā – ‘‘kathaṃ, bhante, evaṃ dāruṇaṃ yakkhaṃ damayitthā’’ti pucchiṃsu. Tesaṃ bhagavā yuddhamādiṃ katvā ‘‘evaṃ navavidhaṃ vassaṃ vassetvā evaṃ vibhiṃsanakaṃ akāsi, evaṃ pañhaṃ pucchi. Tassāhaṃ evaṃ vissajjesi’’nti tamevāḷavakasuttaṃ kathesi. Kathāpariyosāne caturāsītipāṇasahassānaṃ dhammābhisamayo ahosi. Tato rājā ceva nāgarā ca vessavaṇamahārājassa bhavanasamīpe yakkhassa bhavanaṃ katvā pupphagandhādisakkārupetaṃ niccabaliṃ pavattesuṃ. Tañca kumāraṃ viññutaṃ pattaṃ ‘‘tvaṃ bhagavantaṃ nissāya jīvitaṃ labhi, gaccha bhagavantaṃyeva payirupāsassu bhikkhusaṅghañcā’’ti vissajjesuṃ. So bhagavantañca bhikkhusaṅghañca payirupāsamāno nacirasseva anāgāmiphale patiṭṭhāya sabbaṃ buddhavacanaṃ uggahetvā pañcasataupāsakaparivāro ahosi. Bhagavā ca naṃ etadagge niddisi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ yadidaṃ hatthako āḷavako’’ti (a. ni. 1.251). Dvādasamaṃ.
后来世尊行乞入城，完成布施事宜，于城门外一树下坐于设定的菩提座上。随即众多大众与国王及眾众民合聚，一起走向世尊，向其敬礼后围坐安置，问道：「尊者，如何驯服如此凶恶的夜叉？」世尊示现战争起因，讲说：「经过九年的雨季修持，成就这般威震，让众生惊怖。若有疑问，我即答复。」于是宣讲名为《夜叉阿拉维经》。讲毕，约有八万四千人接受佛法。随后国王和百姓于夜叉辖下的夜叉王宫附近建造住处，布置鲜花香气供养夜叉，并献常供。众人交付王子，明嘱：「你当依托世尊，获得生命。随世尊而行，护持僧团。」夜叉王遵教奉行，不久证得非退转果位，完全承继佛语教法，周围五百信士恭敬奉事。世尊曾开示曰：「诸比库，此是我弟子中四种聚集对象中所归属者，即名夜叉王阿拉维人。」（增支部·附注1.251）此为第十二义。
Iti sāratthappakāsiniyā · 如是，于《显扬真义》中
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