8. Vaṅgīsasaṃyuttaṃ · 8. 宛义萨相应义注
7. Brāhmaṇasaṃyuttaṃ7. 婆罗门相应
1. Arahantavaggo
一、阿拉汉品
1. Dhanañjānīsuttavaṇṇanā1. 达那尼迦尼经注释
§187
187. Brāhmaṇasaṃyuttassa paṭhame dhanañjānīti dhanañjānigottā. Ukkaṭṭhagottā kiresā. Sesabrāhmaṇā kira brahmuno mukhato jātā, dhanañjānigottā matthakaṃ bhinditvā nikkhantāti tesaṃ laddhi. Udānaṃ udānesīti kasmā udānesi? So kira brāhmaṇo micchādiṭṭhiko ‘‘buddho dhammo saṅgho’’ti vutte kaṇṇe pidahati, thaddho khadirakhāṇusadiso. Brāhmaṇī pana sotāpannā ariyasāvikā. Brāhmaṇo dānaṃ dento pañcasatānaṃ brāhmaṇānaṃ appodakaṃ pāyāsaṃ deti, brāhmaṇī buddhappamukhassa saṅghassa nānārasabhojanaṃ. Brāhmaṇassa dānadivase brāhmaṇī tassa vasavattitāya pahīnamaccheratāya ca sahatthā parivisati. Brāhmaṇiyā pana dānadivase brāhmaṇo pātova gharā nikkhamitvā palāyati. Athekadivasaṃ brāhmaṇo brāhmaṇiyā saddhiṃ asammantetvā pañcasate brāhmaṇe nimantetvā brāhmaṇiṃ āha – ‘‘sve bhoti amhākaṃ ghare pañcasatā brāhmaṇā bhuñjissantī’’ti. Mayā kiṃ kātabbaṃ brāhmaṇāti? Tayā aññaṃ kiñci kātabbaṃ natthi, sabbaṃ pacanaparivesanaṃ aññe karissanti. Yaṃ pana tvaṃ ṭhitāpi nisinnāpi khipitvāpi ukkāsitvāpi ‘‘namo buddhassā’’ti tassa muṇḍakassa samaṇakassa namakkāraṃ karosi, taṃ sve ekadivasamattaṃ mā akāsi. Taṃ hi sutvā brāhmaṇā anattamanā honti, mā maṃ brāhmaṇehi bhindasīti. Tvaṃ brāhmaṇehi vā bhijja devehi vā, ahaṃ pana satthāraṃ anussaritvā na sakkomi anamassamānā saṇṭhātunti. Bhoti kulasatike gāme gāmadvārampi tāva pidahituṃ vāyamanti, tvaṃ dvīhaṅgulehi pidahitabbaṃ mukhaṃ brāhmaṇānaṃ bhojanakālamattaṃ pidahituṃ na sakkosīti. Evaṃ punappunaṃ kathetvāpi so nivāretuṃ asakkonto ussīsake ṭhapitaṃ maṇḍalaggakhaggaṃ gahetvā – ‘‘bhoti sace sve brāhmaṇesu nisinnesu taṃ muṇḍasamaṇakaṃ namassasi, iminā taṃ khaggena pādatalato paṭṭhāya yāva kesamatthakā kaḷīraṃ viya koṭṭetvā rāsiṃ karissāmī’’ti imaṃ gāthaṃ abhāsi –
187. 关于婆罗门相应部第一节，论及财主。财主族姓者称为财主族，乌加突族姓名为吉利沙。其余婆罗门据说都是从梵天口中出生的，财主族则割破脑壳而出，称此为他们的起源。偈语谓“偈颂”者，问为何称为偈颂？回答曰：正如婆罗门持错误见，在听闻“佛、法、僧”时，犹如被荆棘刺痛耳朵，像坚硬的苦楝皮药一般痛苦不堪。婆罗门妇人已经证得初果圣女。婆罗门男子施舍时，将五百位婆罗门只得微量水乳粥，婆罗门妇人则供养佛陀前方僧团各种珍馐。施舍日，婆罗门妇人围绕婆罗门男子，照看其产业庄稼，有时还扶持其疲惫不堪。反之，婆罗门妇人施舍日，婆罗门男子即匆忙出门逃避。有一日，婆罗门男子不同意婆罗门妇人邀请，但请五百婆罗门来，告诉其妻：“你住家里，五百婆罗门将来用膳。”我该作何？她答：“你无须做别的事，其他人自会做一切厨务安排。但你若站立、坐卧、走动时，对裸头的比库说‘南无佛’，即对该比库顶礼礼敬，请每日此举一次。”婆罗门人听闻此，心怀不满，想道“不要让我与婆罗门人为敌。”你无论对婆罗门或天神，我为师常忆念你，不敢轻慢。你在族门乡村应该竭力去刺拨他们面容，婆罗门却只当你两指戳面，不能刺伤他们，哪怕仅仅膳时刺刺脸即可。如此多次辩说不下，便拿起燃烧的曼陀罗木杖，说：“婆罗门若对婆罗门家中裸头的比库顶礼，我就用木杖从脚底至头发根部，如同火焰烧灰般鞭打累积量。”于是诵此偈——
‘‘Iminā maṇḍalaggena, pādato yāva matthakā;
“以此木杖，脚底至头发根；
Kaḷīramiva chejjāmi, yadi micchaṃ na kāhasi.
如火焰般焚烧，若你说谬论。
‘‘Sace buddhoti bhaṇasi, sace dhammoti bhāsasi;
若言佛陀、若说法，
Sace saṅghoti kittesi, jīvantī me nivesane’’ti.
若赞僧团，将共我安居。”
Ariyasāvikā pana pathavī viya duppakampā, sineru viya dupparivattiyā. Sā tena naṃ evamāha –
圣者的弟子们如同地面般难以震动，如同泥浆般难以翻覆。她因此对那人如此说道——
‘‘Sace me aṅgamaṅgāni, kāmaṃ chejjasi brāhmaṇa;
『如果你断除我的肢体诸处，婆罗门；
Nevāhaṃ viramissāmi, buddhaseṭṭhassa sāsanā.
我亦绝不会离弃佛陀至尊的教法。
‘‘Nāhaṃ okkā varadharā, sakkā rodhayituṃ jinā;
我不是赐福之人，也无力令胜者悲伤；
Dhītāhaṃ buddhaseṭṭhassa, chinda vā maṃ vadhassu vā’’ti.
我乃佛陀至尊的女儿，无论斩断我还是杀害我，皆不动摇。』
Evaṃ dhanañjānigajjitaṃ nāma gajjantī pañca gāthāsatāni abhāsi. Brāhmaṇo brāhmaṇiṃ parāmasituṃ vā paharituṃ vā asakkonto ‘‘bhoti yaṃ te ruccati, taṃ karohī’’ti vatvā khaggaṃ sayane khipi. Punadivase gehaṃ haritupalittaṃ kārāpetvā lājāpuṇṇaghaṭamālāgandhādīhi tattha tattha alaṅkārāpetvā pañcannaṃ brāhmaṇasatānaṃ navasappisakkharamadhuyuttaṃ appodakapāyāsaṃ paṭiyādāpetvā kālaṃ ārocāpesi.
如此受困于财富者名为达难伽尼，吟诵五百偈语。婆罗门不能劝谏或伤害婆罗门，说道『你心喜悦者，请去做吧』，便将剑投掷于床上。翌日，他使宅院遍种青绿，并用莲叶制成的香气瓶与花环等装饰之，置以五百婆罗门的九种香蜜与清水、牛奶浓粥，召集时刻而演说。
Brāhmaṇīpi pātova gandhodakena sayaṃ nhāyitvā sahassagghanakaṃ ahatavatthaṃ nivāsetvā pañcasatagghanakaṃ ekaṃsaṃ katvā sabbālaṅkārapaṭimaṇḍitā suvaṇṇakaṭacchuṃ gahetvā bhattagge brāhmaṇe parivisamānā tehi saddhiṃ ekapantiyaṃ nisinnassa tassa brāhmaṇassa bhattaṃ upasaṃharantī dunnikkhitte dārubhaṇḍe pakkhali. Pakkhalanaghaṭṭanāya dukkhā vedanā uppajji. Tasmiṃ samaye dasabalaṃ sari. Satisampannatāya pana pāyāsapātiṃ achaḍḍetvā saṇikaṃ otāretvā bhūmiyaṃ saṇṭhapetvā pañcannaṃ brāhmaṇasatānaṃ majjhe sirasi añjaliṃ ṭhapetvā yena veḷuvanaṃ, tenañjaliṃ paṇāmetvā imaṃ udānaṃ udānesi.
婆罗门女亦用香水净浴自身，设置千疋布床，敷置良厚的床垫，将五百匹布合并为一块，周饰全身诸饰品，执持金制鱼篓，前往婆罗门家，以谦恭之心与众同坐一席。为其供养，备设简陋木器布施食物。用食时，因缺乏净器而起苦痛感受。当时有十人同席。因具足念力，先舀取稠粥，将它吹凉，并铺置土地，于五位婆罗门中，顶置合掌手，以此礼敬称颂此偈语。
Tasmiñca samaye tesu brāhmaṇesu keci bhuttā honti, keci bhuñjamānā, keci hatthe otāritamattā, kesañci bhojanaṃ purato ṭhapitamattaṃ hoti. Te taṃ saddaṃ sutvāva sinerumattena muggarena sīse pahaṭā viya kaṇṇesu sūlena viddhā viya dukkhadomanassaṃ paṭisaṃvediyamānā ‘‘iminā aññaladdhikena mayaṃ gharaṃ pavesitā’’ti kujjhitvā hatthe piṇḍaṃ chaḍḍetvā mukhena gahitaṃ niṭṭhubhitvā dhanuṃ disvā kākā viya brāhmaṇaṃ akkosamānā disāvidisā pakkamiṃsu. Brāhmaṇo evaṃ bhijjitvā gacchante brāhmaṇe disvā brāhmaṇiṃ sīsato paṭṭhāya oloketvā, ‘‘idameva bhayaṃ sampassamānā mayaṃ hiyyo paṭṭhāya bhotiṃ yācantā na labhimhā’’ti nānappakārehi brāhmaṇiṃ akkositvā, etaṃ ‘‘evamevaṃ panā’’tiādivacanaṃ avoca.
此时那五位婆罗门中，有的已进食，有的正在食，有的只舀入口中，有的食物置于手中，有的食物置于面前。诸人闻此声，因恼怒愤恨，用棍棒似敲击头颅，用针刺入耳朵，感受痛苦与忧恼，彼此言称：‘由这无礼的外人进入了吾等住所’，怒气冲冲即弃食物，口中啐吐，见到有弓形器具，像乌鸦般对婆罗门出言责难，纷纷各散东西逃去。婆罗门闻此，见已离去之原婆罗门女，回头观视，谓：“正是这恐怖，当昨日背离我等求乞，未曾得偿。”以各种方式斥责婆罗门女，说：“确实是如此”等言而止。
Upasaṅkamīti ‘‘samaṇo gotamo gāmanigamaraṭṭhapūjito, na sakkā gantvā yaṃ vā taṃ vā vatvā santajjetuṃ, ekameva naṃ pañhaṃ pucchissāmī’’ti gacchantova ‘‘kiṃsu chetvā’’ti gāthaṃ abhisaṅkharitvā – ‘‘sace ‘asukassa nāma vadhaṃ rocemī’ti vakkhati, atha naṃ ‘ye tuyhaṃ na ruccanti, te māretukāmosi, lokavadhāya uppanno, kiṃ tuyhaṃ samaṇabhāvenā’ti? Niggahessāmi. Sace ‘na kassaci vadhaṃ rocemī’ti vakkhati, atha naṃ ‘tvaṃ rāgādīnampi vadhaṃ na icchasi. Kasmā samaṇo hutvā āhiṇḍasī’ti? Niggahessāmī. Iti imaṃ ubhatokoṭikaṃ pañhaṃ samaṇo gotamo neva gilituṃ na uggilituṃ sakkhissatī’’ti cintetvā upasaṅkami . Sammodīti attano paṇḍitatāya kuddhabhāvaṃ adassetvā madhurakathaṃ kathento sammodi. Pañho devatāsaṃyutte kathito. Sesampi heṭṭhā vitthāritamevāti. Paṭhamaṃ.
于是近前者谓：“沙门果德玛受村镇尊敬，不能随意造访取用，但只容我们询问一事。”遂嘱咐诵唱偈诗：「若言‘我欲杀恶人’，我则斥责，若言‘你欲杀不喜者，为世间杀手，以何由来为沙门而干恶？’必加责备。若言‘我不欲杀任何人’，则责备‘你虽为沙门，却不愿杀戒难守。’如此二难问题，沙门果德玛既不违背也不否认。」思惟此事，入前而去。随喜其智，反观怒意，言语温和。偈言由诸天集会诵说，余本行述已详。第一偈终。
2. Akkosasuttavaṇṇanā2. 辱骂经注释
§188
188. Dutiye akkosakabhāradvājoti bhāradvājova so, pañcamattehi pana gāthā satehi tathāgataṃ akkosanto āgatoti. ‘‘Akkosakabhāradvājo’’ti tassa saṅgītikārehi nāmaṃ gahitaṃ. Kupito anattamanoti ‘‘samaṇena gotamena mayhaṃ jeṭṭhakabhātaraṃ pabbājentena jāni katā, pakkho bhinno’’ti kodhena kupito domanassena ca anattamano hutvāti attho. Akkosatīti ‘‘corosi, bālosi, mūḷhosi, thenosi, oṭṭhosi, meṇḍosi, goṇosi, gadrabhosi, tiracchānagatosi, nerayikosī’’ti dasahi akkosavatthūhi akkosati. Paribhāsatīti ‘‘hotu muṇḍakasamaṇaka, ‘adaṇḍo aha’nti karosi, idāni te rājakulaṃ gantvā daṇḍaṃ āropessāmī’’tiādīni vadanto paribhāsati nāma.
第一百八十八。第二乃称责难者为“斥责者帕拉德瓦迦”，如同帕拉德瓦迦。“斥责者帕拉德瓦迦”此名由歌者而起。其意为“愤怒多端”，谓“沙门果德玛令我这年长兄弟看轻，失去地位”，因愤怒伤心而傲慢无礼。所谓斥责，意味“盗窃者、愚痴者、狂妄者、贪婪者、粗暴者、愚昧者、恶人、畜类、恶道者”等十种责言。所谓挖苦讥刺，即“你是秃头沙门，称‘我无杖’，现今必将前往王宫获得杖”，此类话语为挖苦。
Sambhuñjatīti ekato bhuñjati. Vītiharatīti katassa paṭikāraṃ karoti. Bhagavantaṃ kho, gotamanti kasmā evamāha? ‘‘Tavevetaṃ, brāhmaṇa, tavevetaṃ, brāhmaṇā’’ti kirassa sutvā. ‘‘Isayo nāma kupitā sapanaṃ denti kisavacchādayo viyā’’ti anussavavasena ‘‘sapati maṃ maññe samaṇo gotamo’’ti bhayaṃ uppajji. Tasmā evamāha.
“享用”即专注于一方食物而稍享。“消除”即对谁进行回击。问世尊为何称为果德玛？教他答：“正是如此，婆罗门，就是如此。”闻此言“伊萨若，愤怒者梦中常现，恶牛遮盖之下”等传言，使生恐惧，以为“沙门果德玛诅咒于我”，故称此。
Dantassāti nibbisevanassa. Tādinoti tādilakkhaṇaṃ pattassa. Tasseva tena pāpiyoti tasseva puggalassa tena kodhena pāpaṃ hoti. Sato upasammatīti satiyā samannāgato hutvā adhivāseti. Ubhinnaṃ tikicchantānanti ubhinnaṃ tikicchantaṃ. Ayameva vā pāṭho. Yo puggalo sato upasammati, ubhinnamatthaṃ carati tikicchati sādheti, taṃ puggalaṃ janā bāloti maññanti. Kīdisā janā? Ye dhammassa akovidā. Dhammassāti pañcakkhandhadhammassa vā catusaccadhammassa vā. Akovidāti tasmiṃ dhamme akusalā andhabālaputhujjanā. Dutiyaṃ.
“牙齿者”意指引齿。所谓“牙齿等者”即是带有此特征的人。其因怒气生恶，故该人亦生恶。具足念者则可平静其心而住。如果两者均进行调治，即谓两者互相治疗。此即是经文。知者若常念而能调解别人而治愈，是人世间谓之愚者。何故？谓为不懂法者，不了解五蕴法或四圣谛法。所谓不懂，即于此法中为不善的无知愚昧外道。第二偈终。
3. Asurindakasuttavaṇṇanā3. 阿修罗王经注释
§189
189. Tatiye asurindakabhāradvājoti akkosakabhāradvājassa kaniṭṭho. Kupitoti teneva kāraṇena kuddho. Jayañcevassa taṃ hotīti asseva taṃ jayaṃ hoti, so jayo hotīti attho . Katamassāti? Yā titikkhā vijānato adhivāsanāya guṇaṃ vijānantassa titikkhā adhivāsanā, ayaṃ tassa vijānatova jayo. Bālo pana pharusaṃ bhaṇanto ‘‘mayhaṃ jayo’’ti kevalaṃ jayaṃ maññati. Tatiyaṃ.
第189条中，第三位名为恶鬼印巴拉德瓦迦者，为印巴拉德瓦迦家中最小者。因同一缘故而发怒，即因某事而愤恨。所谓“胜利”者，意谓如驴子获胜，则此亦为胜利，意指胜利之义。所谓“何者”者，是指由洞察而生之屈伏力量，知其能力者之屈伏，此即其已知胜利。愚人则粗鲁言语，自谓“我获胜”，仅仅以为是胜利。此为第三项。
4. Bilaṅgīkasuttavaṇṇanā4. 比朗基咖经注释
§190
190. Catutthe bilaṅgikabhāradvājoti bhāradvājova so, nānappakāraṃ pana suddhañca sambhārayuttañca kañjikaṃ kāretvā vikkiṇāpento bahudhanaṃ saṅkharīti ‘‘bilaṅgikabhāradvājo’’ti tassa saṅgītikārehi nāmaṃ gahitaṃ. Tuṇhībhūtoti ‘‘tayo me jeṭṭhakabhātaro iminā pabbājitā’’ti ativiya kuddho kiñci vattuṃ asakkonto tuṇhībhūto aṭṭhāsi. Gāthā pana devatāsaṃyutte kathitāva. Catutthaṃ.
第190条中，第四位为毕扰吉迦印巴拉德瓦迦，亦归于印巴拉德瓦迦家。此人虽形状多样而纯净清洁，且持有器具以制造工具并出卖，积累众多财物，故被赋予“毕扰吉迦印巴拉德瓦迦”之名，此名由作曲者所定。所谓“孤寂者”，意谓“我等三兄弟皆已出家”，非常愤怒，无法述说，遂寂然逝去。此事乃由天众歌颂而传说。为第四项。
5. Ahiṃsakasuttavaṇṇanā5. 不害经注释
§191
191. Pañcame ahiṃsakabhāradvājoti bhāradvājovesa, ahiṃsakapañhaṃ pana pucchi, tenassetaṃ saṅgītikārehi nāmaṃ gahitaṃ. Nāmena vā esa ahiṃsako, gottena bhāradvājo. Ahiṃsakāhanti ahiṃsako ahaṃ, iti me bhavaṃ gotamo jānātūti āha. Tathā cassāti tathā ce assa, bhaveyyāsīti attho. Na hiṃsatīti na viheṭheti na dukkhāpeti. Pañcamaṃ.
第191条中，第五位名为非杀害印巴拉德瓦迦，亦属印巴拉德瓦迦家。其被问及非杀害之事，得以得此名称。此人以此名字示意为放生非杀者，族姓为印巴拉德瓦迦。所谓非杀害，即我不杀生，请世间者知此为我本愿，故言此。相当于如是，假若有此，则该有所为之。其义为不杀即不伤害不使痛苦。为第五项。
6. Jaṭāsuttavaṇṇanā6. 结发经注释
§192
192. Chaṭṭhe jaṭābhāradvājoti bhāradvājovesa, jaṭāpañhassa pana pucchitattā saṅgītikārehi evaṃ vutto. Sesaṃ devatāsaṃyutte kathitameva. Chaṭṭhaṃ.
第192条中，第六位名为茹陀印巴拉德瓦迦，亦是印巴拉德瓦迦家。被问及茹陀之事，其答复亦由作曲家所述。天众对其歌颂语音同上。为第六项。
7. Suddhikasuttavaṇṇanā7. 清净经注释
§193
193. Sattame suddhikabhāradvājoti ayampi bhāradvājova, suddhikapañhassa pana pucchitattā saṅgītikārehi evaṃ vutto. Sīlavāpi tapokaranti sīlasampannopi tapokammaṃ karonto. Vijjācaraṇasampannoti ettha vijjāti tayo vedā. Caraṇanti gottacaraṇaṃ. So sujjhati na aññā itarā pajāti so tevijjo brāhmaṇo sujjhati, ayaṃ pana aññā nāmikā pajā na sujjhatīti vadati. Bahumpi palapaṃ jappanti bahumpi palapaṃ jappanto, ‘‘brāhmaṇova sujjhatī’’ti evaṃ vacanasahassampi bhaṇantoti attho. Antokasambūti anto kilesapūtisabhāvena pūtiko. Saṃkiliṭṭhoti kiliṭṭhehi kāyakammādīhi samannāgato. Sattamaṃ.
第193条中，第七位为纯净印巴拉德瓦迦，亦是印巴拉德瓦迦家。被问及纯净之事，其答亦由作曲家说明。称有德者亦为苦行者，且具德行且行苦行。所谓“知行具足”，此处“知”即三种知识。所谓“行”，即族姓行。此人被称为清净者，与他人不同。若此人与他人不同者，即此婆罗门智者被称清净者。许多人吟诵许多歌，有人念诵歌谣，称“婆罗门犹如清净者”，以此表意。所谓“Antokasambūti”，即由内在烦恼污染所清净，为被染污之意。所谓“杂染”，为带着身体行为等不净。为第七项。
8. Aggikasuttavaṇṇanā8. 火经注释
§194
194. Aṭṭhame aggikabhāradvājoti ayampi bhāradvājova, aggi paricaraṇavasena panassa saṅgītikārehi etaṃ nāmaṃ gahitaṃ. Sannihito hotīti saṃyojito hoti. Aṭṭhāsīti kasmā tattha aṭṭhāsi? Bhagavā kira paccūsasamaye lokaṃ olokento imaṃ brāhmaṇaṃ disvā cintesi – ‘‘ayaṃ brāhmaṇo evarūpaṃ aggapāyāsaṃ gahetvā ‘mahābrahmānaṃ bhojemī’ti aggimhi jhāpento aphalaṃ karoti apāyamaggaṃ okkamati, imaṃ laddhiṃ avissajjanto apāyapūrakova bhavissati, gacchāmissa dhammadesanāya, micchādiṭṭhiṃ bhinditvā pabbājetvā cattāro magge ceva cattāri ca phalāni demī’’ti, tasmā pubbaṇhasamaye rājagahaṃ pavisitvā tattha aṭṭhāsi.
第194条中，第八位为火印巴拉德瓦迦，同属印巴拉德瓦迦家。因火的作用关系而得此名。所谓“相依”，即被束缚。为何处束缚？据说世尊于夜晚观视世间时，见此婆罗门执火以饲养神明，念言：“此婆罗门持有如此高贵的乳糜为祭祀，被称为‘盛大的婆罗门宴’，虽以火祭却不成果，堕入恶道。若得此祭品不舍弃者，今后将如是受恶报。今我将前往宣说佛法，斩断邪见，劝其出家，授予四圣道及其四果。”因此，世尊于早晨入王舍城时，便在彼处坐下。
Tīhi vijjāhīti tīhi vedehi. Jātimāti yāva sattamā pitāmahayugā parisuddhāya jātiyā samannāgato. Sutavā bahūti bahu nānappakāre ganthe sutavā. Somaṃ bhuñjeyyāti so tevijjo brāhmaṇo imaṃ pāyāsaṃ bhuñjituṃ yutto, tumhākaṃ panesa pāyāso ayuttoti vadati.
三种智，谓三种知识。所谓生起，乃至世世代代积累无秕之生起具足。闻多知多，以多种多样方式广泛承闻。‘当享此甘露’，于是此三明智的婆罗门适宜食用此布施之乳糜，而你们则说‘此乳糜不适宜’。
Vedīti pubbenivāsañāṇena jāni paṭivijjhi. Saggāpāyanti dibbena cakkhunā saggampi apāyampi passati. Jātikkhayanti arahattaṃ. Abhiññāvositoti jānitvā vositavosāno. Brāhmaṇobhavanti avīcito yāva bhavaggā bhotā gotamena sadiso jātisampanno khīṇāsavabrāhmaṇo natthi, bhavaṃyeva brāhmaṇoti.
所谓知识，是以前生记忆之智知晓并明了辨识。超升天界者，能以天眼目见天上与地狱之处。断除生死，证得阿拉汉果。所谓直观通达，乃是已了解并证得者。成为婆罗门者，至生死之苦皆已断尽，犹如与世尊相似具备正等正觉之生，称为除尽烦恼之婆罗门，唯说此存在为婆罗门。
Evañca pana vatvā suvaṇṇapātiṃ pūretvā dasabalassa pāyāsaṃ upanāmesi. Satthā uppattiṃ dīpetvā bhojanaṃ paṭikkhipanto gāthābhigītaṃ metiādimāha. Tattha gāthābhigītanti gāthāhi abhigītaṃ. Abhojaneyyanti abhuñjitabbaṃ . Idaṃ vuttaṃ hoti – tvaṃ, brāhmaṇa, mayhaṃ ettakaṃ kālaṃ bhikkhācāravattena ṭhitassa kaṭacchumattampi dātuṃ nāsakkhi, idāni pana mayā tuyhaṃ kilañjamhi tile vitthārentena viya sabbe buddhaguṇā pakāsitā, iti gāyanena gāyitvā laddhaṃ viya idaṃ bhojanaṃ hoti, tasmā idaṃ gāthābhigītaṃ me abhojaneyyanti. Sampassataṃ, brāhmaṇa, nesa dhammoti, brāhmaṇa, atthañca dhammañca sampassantānaṃ ‘‘evarūpaṃ bhojanaṃ bhuñjitabba’’nti esa dhammo na hoti. Sudhābhojanampi gāthābhigītaṃ panudanti buddhā, gāthāhi gāyitvā laddhaṃ buddhā nīharantiyeva. Dhamme sati, brāhmaṇa, vuttiresāti, brāhmaṇa, dhamme sati dhammaṃ apekkhitvā dhamme patiṭṭhāya jīvitaṃ kappentānaṃ esā vutti ayaṃ ājīvo – evarūpaṃ nīharitvā dhammaladdhameva bhuñjitabbanti.
如此说毕，用金器盛满十万象力之乳糜。世尊照耀起源，弃置饮食，吟咏偈语。所谓吟咏偈语，是指以偈歌所唱。所谓不饮食，即须摒弃不应享用之物。此说如是——“婆罗门，你长久作为比库以来，尚不能施与哪怕微小物，今我以三十三相之广博详尽，显现诸佛德，像是已获法食，故称为不饮食。”婆罗门啊，应当明了此法，婆罗门啊，见法趣法者亦当如此声明“应享此类饮食”，此法不虚。圣者以甘露食饮亦吟咏偈歌，以偈歌吟咏似已得饮食，令世尊欢喜。婆罗门啊，在法中具足念者，以此教法为修行处所，依教奉法生活者，此为正业，此谓生计，须如此持守，享用唯得法食。
Atha brāhmaṇo cintesi – ahaṃ pubbe samaṇassa gotamassa guṇe vā aguṇe vā na jānāmi. Idāni panassāhaṃ guṇe ñatvā mama gehe asītikoṭimattaṃ dhanaṃ sāsane vippakiritukāmo jāto, ayañca ‘‘mayā dinnapaccayā akappiyā’’ti vadati. Appaṭiggayho ahaṃ samaṇena gotamenāti. Atha bhagavā sabbaññutaññāṇaṃ pesetvā tassa cittācāraṃ vīmaṃsanto, ‘‘ayaṃ sabbepi attanā dinnapaccaye ‘akappiyā’ti sallakkheti. Yaṃ hi bhojanaṃ ārabbha kathā uppannā, etadeva na vaṭṭati, sesā niddosā’’ti brāhmaṇassa catunnaṃ paccayānaṃ dānadvāraṃ dassento aññena cātiādimāha. Tattha kukkuccavūpasantanti hatthakukkuccādīnaṃ vasena vūpasantakukkuccaṃ. Annena pānenāti desanāmattametaṃ . Ayaṃ panattho – aññehi tayā ‘‘pariccajissāmī’’ti sallakkhitehi cīvarādīhi paccayehi upaṭṭhahassu. Khettaṃ hi taṃ puññapekkhassa hotīti etaṃ tathāgatasāsanaṃ nāma puññapekkhassa puññatthikassa tuyhaṃ appepi bīje bahusassaphaladāyakaṃ sukhettaṃ viya paṭiyattaṃ hoti. Aṭṭhamaṃ.
于是婆罗门思惟，我前不知沙门果德玛是否有德，今识得其德，且我家拥有八千万财富愿供奉教法，然彼言我施与乃非法，绝无契约称我施舍于沙门果德玛。世尊洞察一切智慧，察其心行，言彼心有“施舍非法”之误判。施舍起意为不正，必受谴责，因缘说四种施设之论，他说舍施门，世尊以此明示彼羞识之因，告知除去懊悔等烦恼。以饮食为喻，此为教化之旨。此道路，即是依诸种持戒遗物，如布施衣物，守持别住处。田园作为福报攒聚处，故根据世尊教法，犹如如来福田，虽有少种子，亦广结丰硕福德。此为第八项。
9. Sundarikasuttavaṇṇanā9. 孙德莉咖经注释
§195
195. Navame sundarikabhāradvājoti sundarikāya nadiyā tīre aggijuhaṇena evaṃladdhanāmo. Sundarikāyāti evaṃnāmikāya nadiyā. Aggiṃjuhatīti āhutiṃ pakkhipanena jāleti . Aggihuttaṃ paricaratīti agyāyatanaṃ sammajjanupalepanabalikammādinā payirupāsati. Ko nu kho imaṃ habyasesaṃ bhuñjeyyāti so kira brāhmaṇo aggimhi hutāvasesaṃ pāyāsaṃ disvā cintesi – ‘‘aggimhi tāva pakkhittapāyāso mahābrahmunā bhutto, ayaṃ pana avaseso atthi, taṃ yadi brahmuno mukhato jātassa brāhmaṇassa dadeyyaṃ, evaṃ me pitarā saha puttopi santappito bhaveyya, suvisodhito cassa brahmalokagāmimaggo’’ti. So brāhmaṇassa dassanatthaṃ uṭṭhāyāsanā catuddisā anuvilokesi, ‘‘ko nu kho imaṃ habyasesaṃ bhuñjeyyā’’ti?
第195条。第九项，称为美丽帕拉德瓦迦者，因其居住河畔名曰美丽河。美丽者，意谓以此名命河流之名。火祭者，意谓供养火神火供祭典。侍奉火祭者，依火神所喜之仪轨恭敬顶礼。婆罗门见残余之乳糜，思维称‘火祭时此乳糜由大神所享，用罢尚余，此若大神或婆罗门转赠饥饿婆罗门，我与父必得食充饥，且淨洁，为往生天道之路’。为了察看此事，婆罗门起身环视四方，思量‘谁当食用此残羹？’
Rukkhamūleti tasmiṃ vanasaṇḍe jeṭṭhakarukkhassa mūle. Sasīsaṃ pārutaṃ nisinnanti saha sīsena pārutakāyaṃ nisinnaṃ. Kasmā pana bhagavā tattha nisīdi? Bhagavā kira paccūsasamaye lokaṃ olokento imaṃ brāhmaṇaṃ disvā cintesi – ayaṃ brāhmaṇo evarūpaṃ aggapāyāsaṃ gahetvā ‘‘mahābrahmānaṃ bhojemī’’ti aggimhi jhāpento aphalaṃ karoti…pe… cattāro magge ceva cattāri ca phalāni demīti. Tasmā kālasseva vuṭṭhāya sarīrapaṭijagganaṃ katvā pattacīvaraṃ ādāya gantvā vuttanayena tasmiṃ rukkhamūle nisīdi. Atha kasmā sasīsaṃ pārupīti? Himapātassa ca sītavātassa ca paṭibāhaṇatthaṃ, paṭibalova etaṃ tathāgato adhivāsetuṃ. Sace pana apārupitvā nisīdeyya, brāhmaṇo dūratova sañjānitvā nivatteyya, evaṃ sati kathā nappavatteyya. Iti bhagavā – ‘‘brāhmaṇe āgate sīsaṃ vivarissāmi, atha maṃ so disvā kathaṃ pavattessati, tassāhaṃ kathānusārena dhammaṃ desessāmī’’ti kathāpavattanatthaṃ evamakāsi.
所谓树根者，乃森林中最老参天大树之根基。荫凉之下月亮居坐，与月头相偕同处。世尊为何坐此处？世尊在暮时巡视人间，见此婆罗门，心念‘此婆罗门手持此尊甘露，心祈‘以此供养大神’，犹以火中供养火神则徒然无益……四圣道及四圣果我将赋予’，遂即起身，以振作身心之法，著衣持杖，前往此树根坐下。为何名为月头荫？为避寒气及冰雪冷风附袭，故如是设座。若不荫避而坐，则彼婆罗门远觉寒冷而退回，言语亦难进行。于是世尊曰‘婆罗门来时，我先启荫，彼见我后将言何？我以此言题纯宣讲法’。
Upasaṅkamīti brāhmaṇo – ‘‘ayaṃ sasīsaṃ pārupitvā sabbarattiṃ padhānamanuyutto. Imassa dakkhiṇodakaṃ datvā imaṃ habyasesaṃ dassāmī’’ti, brāhmaṇasaññī hutvā upasaṅkami. Muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavanti sīse vivaritamatte nīcakesantaṃ disvā ‘‘muṇḍo’’ti āha. Tato suṭṭhutaraṃ olokento pavattamattampi sikhaṃ adisvā hīḷento ‘‘muṇḍako’’ti āha. Tatovāti yattha ṭhito addasa, tamhāva padesā. Muṇḍāpi hīti kenaci kāraṇena muṇḍitasīsāpi honti.
接近时谓婆罗门曰：『此人剃净头发，乐于诸欲，专心正念。赐予他右边净水，示余仪轨。』因此，具婆罗门相，前来接近。观察其头，见其头骨裸露，瘦瘦下凹，称为『剃净』。再细察，至发稍尚存，破敝不坚，称为『剃落』。又问其所立之处，则在此方。因某种缘故，剃净头者常为剃净之人所称，莫非剃发者皆谓剃头？
Mājātiṃ pucchāti yadi dānassa mahapphalataṃ paccāsīsasi, jātiṃ mā puccha. Akāraṇaṃ hi dakkhiṇeyyabhāvassa jāti. Caraṇañca pucchāti apica kho sīlādiguṇabhedaṃ caraṇaṃ puccha. Etaṃ hi dakkhiṇeyyabhāvassa kāraṇaṃ. Idānissa tamatthaṃ vibhāvento kaṭṭhā have jāyati jātavedotiādimāha . Tatrāyaṃ adhippāyo – idha kaṭṭhā aggi jāyati, na ca so sālādikaṭṭhā jātova aggikiccaṃ karoti, sāpāna-doṇiādikaṭṭhā jāto na karoti, attano pana acciyādiguṇasampattiyā yato vā tato vā jāto karotiyeva. Evaṃ na brāhmaṇakulādīsu jātova dakkhiṇeyyo hoti, caṇḍālakulādīsu jāto na hoti, apica kho nīcakulinopi uccakulinopi khīṇāsava-muni dhitimā hirīnisedho ājānīyo hoti. Imāya dhitihiripamokkhāya guṇasampattiyā jātimā uttamadakkhiṇeyyo hoti. So hi dhitiyā guṇe dhāreti, hiriyā dose nisedhetīti. Apicettha munīti monadhammena samannāgato. Dhitimāti vīriyavā. Ājānīyoti kāraṇākāraṇajānanako. Hirīnisedhoti hiriyā pāpāni nisedhetvā ṭhito.
若问族姓，若因施与得大利果，不问族姓。因右方施与故有族生。若问足状，亦因戒德不同而问足。此皆因右方施与之故。今具体例说，木头燃烧时名为木头炎。非稻草木炎，亦非木桶木炎，惟因本身质地特性处处燃也。如此，非婆罗门族等必生右方德，丐族等必无；即使卑贱族或尊贵族中，漏尽阿拉汉皆有持心、羞耻与非杂心。以持心、羞耻解脱为缘，有德出生者得称右方善施者。持心者有精进，羞耻者能止诸恶。且此沙门者，具一心持精进，故称圣者。持心 = 有精进。阿拉汉 = 由因缘而不生。羞耻止恶，立住于此。
Saccena dantoti paramatthasaccena danto. Damasā upetoti indriyadamena upeto. Vedantagūti catunnaṃ maggavedānaṃ antaṃ, catūhi vā maggavedehi kilesānaṃ antaṃ gato. Vusitabrahmacariyoti maggabrahmacariyavāsaṃ vuttho. Yaññopanītoti upanītayañño paṭiyāditayañño ca. Tamupavhayethāti yena yañño paṭiyādito, so taṃ paramatthabrāhmaṇaṃ avhayeyya. ‘‘Indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, yāmamavhayāmā’’ti idaṃ pana avhānaṃ niratthakaṃ. Kālenāti avhayanto ca ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti antomajjhanhikakāleyeva taṃ upavhayeyya. So juhati dakkhiṇeyyeti yo evaṃ kāle khīṇāsavaṃ āmantetvā tattha catupaccayadakkhiṇaṃ patiṭṭhapeti, so dakkhiṇeyye juhati nāma, na acetane aggimhi pakkhipanto.
以真谛谓之驯伏，以制御谓之根制御。禅那终止谓四法之尽，四禅止烦恼终尽焉。持戒清净谓居于圣行。若念牺牲祭祀，谓祠祭持敬与焚毁。以此而劝戒止焚毁祭祀，即若祭祀受持，与佛法顶真梵行相违。虽有时于饭终，用此劝戒，教止恶时祷曰‘我们敬奉因陀罗、梭摩、夜神等’，然此时祀祭无用。饭终时祷诵应于饭时现起，以四因缘布施命故食用。那时施火者谓施右方法施，不是在无心处燃烧。
Iti brāhmaṇo bhagavato kathaṃ suṇanto pasīditvā idāni attano pasādaṃ āvikaronto addhā suyiṭṭhantiādimāha. Tassattho – addhā mama yidaṃ idāni suyiṭṭhañca suhutañca bhavissati, pubbe pana aggimhi jhāpitaṃ niratthakaṃ ahosīti. Añño janoti ‘‘ahaṃ brāhmaṇo, ahaṃ brāhmaṇo’’ti vadanto andhabālaputhujjano. Habyasesanti hutasesaṃ. Bhuñjatu bhavantiādi purimasutte vuttanayeneva veditabbaṃ.
于是婆罗门听佛言欢喜，言今我心安稳。佛答曰：‘此安稳久远，昔日焚祭无益。’他人争言：‘我为婆罗门、我为婆罗门’，却不明理之愚人。品德灭尽者，舍弃此一切享用。若听先经述及，应知此理。
Na khvāhanti na kho ahaṃ. Kasmā panevamāhāti? Tasmiṃ kira bhojane upahaṭamatteva ‘‘satthā bhuñjissatī’’ti saññāya catūsu mahādīpesu dvīsu parittadīpasahassesu devatā pupphaphalādīni ceva sappinavanītatelamadhuphāṇitādīni ca ādāya madhupaṭalaṃ pīḷetvā madhuṃ gaṇhantiyo viya dibbānubhāvena nibbattitojameva gahetvā pakkhipiṃsu. Tena taṃ sukhumattaṃ gataṃ, manussānañca oḷārikaṃ vatthūti tesaṃ tāva oḷārikavatthutāya sammā pariṇāmaṃ na gacchati. Goyūse pana tilabījāni pakkhipitvā pakkattā oḷārikamissakaṃ jātaṃ, devānañca sukhumaṃ vatthūti tesaṃ sukhumavatthutāya sammā pariṇāmaṃ na gacchati. Sukkhavipassakakhīṇāsavassāpi kucchiyaṃ na pariṇamati. Aṭṭhasamāpattilābhīkhīṇāsavassa pana samāpattibalena pariṇāmeyya. Bhagavato pana pākatikeneva kammajatejena pariṇāmeyya.
不受食处我无所求。何故如是？在上饭时以‘师当食’之念，于诸大洲，诸千火坛，天神持花果甘醇乳蜜燃灯油蜂蜜，以甘醇蜜花供奉。如取得细微快乐，世间人类以细弱织物，天人亦以细软衣物饰之。然殊细软衣不随正变。凡俗投米种，果实熟，转变成谷胚细软衣。天人亦尔。尽净慧漏者微尘亦不转变。但成就八梵行者，依佛长时功德而成异变。
Appahariteti aharite. Sace hi haritesu tiṇesu pakkhipeyya, siniddhapāyāsena tiṇāni pūtīni bhaveyyuṃ. Buddhā ca bhūtagāmasikkhāpadaṃ na vītikkamanti, tasmā evamāha. Yattha pana galappamāṇāni mahātiṇāni, tādise ṭhāne pakkhipituṃ vaṭṭati. Appāṇaketi sappāṇakasmiṃ hi parittake udake pakkhitte pāṇakā maranti, tasmā evamāha. Yaṃ pana gambhīraṃ mahāudakaṃ hoti, pātisatepi pātisahassepi pakkhitte na āluḷati, tathārūpe udake vaṭṭati. Opilāpesīti suvaṇṇapātiyā saddhiṃyeva nimujjāpesi. Cicciṭāyati ciṭiciṭāyatīti evarūpaṃ saddaṃ karoti. Kiṃ panesa pāyāsassa ānubhāvo, udāhu tathāgatassāti? Tathāgatassa. Ayaṃ hi brāhmaṇo taṃ pāyāsaṃ opilāpetvā ummaggaṃ āruyha satthu santikaṃ anāgantvāva gaccheyya, atha bhagavā – ‘‘ettakaṃ acchariyaṃ disvā mama santikaṃ āgamissati. Athassāhaṃ dhammadesanāya micchādiṭṭhigahaṇaṃ bhinditvā sāsane otāretvā amatapānaṃ pāyessāmī’’ti adhiṭṭhānabalena evamakāsi.
取出谓已取出。若置入草中，因湿乳汁草秽。佛不弃守生者有戒，故如是说。若头发稠密浓厚，亦适宜置草中。潜水鸟在浅水中投石致鱼死，故如是说。深大水界，即百千次投石亦不起泥乱，在彼水界安然待着。黄色杂跃物如黄金声相似下泥中潜伏。臭气杂乱，则有扰动之声。此浓乳果效，为何？说因如来故。如是婆罗门，覆盖乳果承载，从上升起，往至世尊所，不违违逆。世尊曰：‘见此不可思议，将至我所。我今决心破误见，广说不死法，永饮不死甘露。’如是发誓成就。
Dārusamādahānoti dāruṃ jhāpayamāno. Bahiddhā hi etanti etaṃ dārujjhāpanaṃ nāma ariyadhammato bahiddhā. Yadi etena suddhi bhaveyya, ye davaḍāhakādayo bahūni dārūni jhāpenti, te paṭhamataraṃ sujjheyyuṃ. Kusalāti khandhādīsu kusalā. Ajjhattamevujjalayāmi jotinti niyakajjhatte attano santānasmiṃyeva ñāṇajotiṃ jālemi. Niccagginīti āvajjanapaṭibaddhena sabbaññutaññāṇena niccaṃ pajjalitaggi. Niccasamāhitattoti niccaṃ sammā ṭhapitacitto. Brahmacariyaṃ carāmīti bodhimaṇḍe caritaṃ brahmacariyaṃ gahetvā evaṃ vadati.
“木”者，指燃木。燃烧木材之时，外在而言，此乃所谓外边燃木。此为圣法中“外边燃木”的义名。若凭此法而生清净，则那些烧柴火等多种木材者，起初即得清净。所谓“善”，乃蕴等法中之善。内在而言，以自心光明照耀，如同灯芯在灯火中生发光明。所谓常火，即借助引火器具持续燃烧之明火。所谓常定，则是恒常正确安住于心。云：“修行出家生活”，即在菩提场所所行之出家生活。取此法而说。
Mānohi te, brāhmaṇa, khāribhāroti yathā khāribhāro khandhena vayhamāno upari ṭhitopi akkantakkantaṭṭhāne pathaviyā saddhiṃ phuseti, evameva jātigottakulādīni mānavatthūni nissāya ussāpito mānopi tattha tattha issaṃ uppādento catūsu apāyesu saṃsīdāpeti. Tenāha ‘‘māno hi te, brāhmaṇa, khāribhāro’’ti . Kodho dhūmoti tava ñāṇaggissa upakkilesaṭṭhena kodho dhumo. Tena hi te upakkiliṭṭho ñāṇaggi na virocati. Bhasmani mosavajjanti nirojaṭṭhena musāvādo chārikā nāma. Yathā hi chārikāya paṭicchanno aggi na joteti, evaṃ te musāvādena paṭicchannaṃ ñāṇanti dasseti. Jivhā sujāti yathā tuyhaṃ suvaṇṇarajatalohakaṭṭhamattikāsu aññataramayā yāgayajanatthāya sujā hoti, evaṃ mayhaṃ dhammayāgaṃ yajanatthāya pahūtajivhā sujāti vadati. Hadayaṃ jotiṭṭhānanti yathā tuyhaṃ nadītīre jotiṭṭhānaṃ, evaṃ mayhaṃ dhammayāgassa yajanaṭṭhānatthena sattānaṃ hadayaṃ jotiṭṭhānaṃ. Attāti cittaṃ.
世尊告婆罗门：“心念好比负重的炭堆，尽管负于体上，尚且在风吹摇曳处与大地接触。犹如如此，依赖于种姓氏族等人类缘故，欲望亦生，四种恶趣则生生不息，令人沉沦。”故言“心念乃负重之炭堆”。嗔恚如烟，因暂污染智慧而生。因污秽，智慧光明不显。谤语比作销毁火的尘埃。正如火因尘埃遮蔽失明，愚人以谤语践踏遮蔽智慧。舌善如金银珠玉等，为祭祀之用，如此我之法供奉乐舌意趣。心者即心识。如同你河岸有亮光，我施法供养时众生心中生光明。
Dhammo rahadoti yathā tvaṃ aggiṃ paricaritvā dhūmachārikasedakiliṭṭhasarīro sundarikaṃ nadiṃ otaritvā nhāyasi, evaṃ mayhaṃ sundarikāsadisena bāhirena rahadena attho natthi, aṭṭhaṅgikamaggadhammo pana mayhaṃ rahado, tatrāhaṃ pāṇasatampi pāṇasahassampi caturāsītipāṇasahassānipi ekappahārena nhāpemi. Sīlatitthoti tassa pana me dhammarahadassa catupārisuddhisīlaṃ titthanti dasseti. Anāviloti yathā tuyhaṃ sundarikā nadī catūhi pañcahi ekato nhāyantehi heṭṭhupariyavālikā āluḷā hoti , na evaṃ mayhaṃ rahado, anekasatasahassesupi pāṇesu otaritvā nhāyantesu so anāvilo vippasannova hoti. Sabbhi sataṃ pasatthoti paṇḍitehi paṇḍitānaṃ pasaṭṭho. Uttamatthena vā so sabbhīti vuccati, paṇḍitehi pasatthattā sataṃ pasattho. Taranti pāranti nibbānapāraṃ gacchanti.
“法隐喻”如汝在美丽河中洗火具之烟尘污秽体，是我藏八正道法为隐，无外在美。彼时我以手千、万、四十八万之众洗净火具。我法隐处四净戒显现。凡河中美丽河水因众多洗者翻动浑浊，然我隐处多众生洗后清净明澈。具智者言“清净者尽，谓众智者中最清”。智最善者超越清净，至于涅槃彼岸。
Idāni ariyamaggarahadassa aṅgāni uddharitvā dassento saccaṃ dhammotiādimāha. Tattha saccanti vacīsaccaṃ. Dhammoti iminā diṭṭhisaṅkappavāyāmasatisamādhayo dasseti. Saṃyamoti iminā kammantājīvā gahitā. Saccanti vā iminā maggasaccaṃ gahitaṃ. Sā atthato sammādiṭṭhi. Vuttañhetaṃ – ‘‘sammādiṭṭhi maggo ceva hetu cā’’ti (dha. sa. 1039). Sammādiṭṭhiyā pana gahitāya taggatikattā sammāsaṅkappo gahitova hoti. Dhammoti iminā vāyāmasatisamādhayo. Saṃyamoti iminā vācākammantājīvā. Evampi aṭṭhaṅgiko maggo dassito hoti. Atha vā saccanti paramatthasaccaṃ , taṃ atthato nibbānaṃ. Dhammotipadena diṭṭhi saṅkappo vāyāmo sati samādhīti pañcaṅgāni gahitāni. Saṃyamoti vācā kammanto ājīvoti tīṇi. Evampi aṭṭhaṅgiko maggo dassito hoti. Brahmacariyanti etaṃ brahmacariyaṃ nāma. Majjhe sitāti sassatucchede vajjetvā majjhe nissitā. Brahmapattīti seṭṭhapatti. Sa tujjubhūtesu namo karohīti ettha ta-kāro padasandhikaro, sa tvaṃ ujubhūtesu khīṇāsavesu namo karohīti attho. Tamahaṃ naraṃ dhammasārīti brūmīti yo evaṃ paṭipajjati, tamahaṃ puggalaṃ ‘‘dhammasārī eso dhammasāriyā paṭicchanno’’ti ca ‘‘kusaladhammehi akusaladhamme sāretvā ṭhito’’ti vāti vadāmīti. Navamaṃ.
今说圣道隐处诸分，示现真实法等。真者即语实。法者为见思修正等，修习禅定。制约者即依此行业。真实者乃所行圣道。此理云‘正见即缘由道’（《法句经》1039偈）。因正见而有相应正思惟，因思惟而有努力正念定。制约者即此言语、行为与业生业。因如此示八正道。又言真理即究竟真理，究竟意味涅槃。法字涵盖见思修念定五事。制约即言语行为谋生三门，如是示八正道。所谓出家生活，即此出家清净行。中者断作断，谓断执念于中。最高者为圣人。云:“向圣人顶礼”，此意承接，以祈顶礼。余以人称“法义者”言，彼人依佛法行，谓“此人有法义”，能守洁净、分别善恶。
10. Bahudhītarasuttavaṇṇanā10. 多女经注释
§196
196. Dasame aññatarasmiṃ vanasaṇḍeti paccūsasamaye lokaṃ olokento tassa brāhmaṇassa arahattassa upanissayaṃ disvā ‘‘gacchāmissa saṅgahaṃ karissāmī’’ti gantvā tasmiṃ vanasaṇḍe viharati. Naṭṭhā hontīti kasitvā vissaṭṭhā aṭavimukhā caramānā brāhmaṇe bhuñjituṃ gate palātā honti. Pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti bandhitvā . Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. Teneva vibhaṅge vuttaṃ – ‘‘ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti (vibha. 537). Atha vā ‘‘parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo – ‘‘pariggahitaniyyānaṃ satiṃ katvā’’ti. Evaṃ nisīdanto ca pana chabbaṇṇā ghanabuddharasmiyo vissajjetvā nisīdi. Upasaṅkamīti domanassābhibhūto āhiṇḍanto, ‘‘sukhena vatāyaṃ samaṇo nisinno’’ti cintetvā upasaṅkami.
第196节 第十节 在某次林间聚会时，那个婆罗门观察天下，见已具阿拉汉资粮，遂言：“我等同去结集。”便往林间聚会。彼处人迹罕至，导致林中树木生长茂密，隐匿众生。方垫乃用结绳紧绑座位。束腰而坐，则意指端身坐直，统摄身心，聚定于此。身边谨守正念，此即修业所在近处之正念。此处妙文义作“身前正念住”。依分解法学，谓“紧守正念于把持身上”。幼坐时安住定势，不生散乱。虽坐六法之土结界，仍安稳宁静。意具尊重敬意。正念由此浓密开显。因有忧愁而步入，苦恼难忍，念念思惟“坐禅者安乐”而近前。
Ajjasaṭṭhiṃna dissantīti ajja chadivasamattakā paṭṭhāya na dissanti. Pāpakāti lāmakā tilakhāṇukā. Tena kira tilakhette vapite tadaheva devo vassitvā tile paṃsumhi osīdāpesi , pupphaṃ vā phalaṃ vā gahetuṃ nāsakkhiṃsu. Yepi vaḍḍhiṃsu, tesaṃ upari pāṇakā patitvā paṇṇāni khādiṃsu, ekapaṇṇadupaṇṇā khāṇukā avasissiṃsu. Brāhmaṇo khettaṃ oloketuṃ gato te disvā – ‘‘vaḍḍhiyā me tilā gahitā, tepi naṭṭhā’’ti domanassajāto ahosi, taṃ gahetvā imaṃ gāthamāha.
此日天光明朗，因今日中午已雨水畅洒，无人能看见恶荑。所谓恶荑，指秃顶小生物。当稻田中发现秃顶病害，天神曾雨泽滋养，令其覆盖于泥沙，花果不能落果采收。过后秃荑悉数膨胀增长，尖顶落下，叶片被啃食，只剩少数叶片。婆罗门来稻田察看时，见秃荑大增而遗失，忧愁而叹，随后诵此偈语。
Ussoḷhikāyāti ussāhena kaṇṇanaṅguṭṭhādīni ukkhipitvā vicarantā uppatanti. Tassa kira anupubbena bhogesu parikkhīṇesu pakkhipitabbassa abhāvena tucchakoṭṭhā ahesuṃ. Tassa ito cito ca sattahi gharehi āgatā mūsikā te tucchakoṭṭhe pavisitvā uyyānakīḷaṃ kīḷantā viya naccanti, taṃ gahetvā evamāha.
「勤勉」者，即以精进为力，奋发地从指端、脚趾等部位跃起行动而起。因该婆罗门先前于享乐物中所可持有者渐渐消尽，缺乏可抓持之物，故此成为空壳。于是从此处彼处，七家房舍的老鼠进入这空壳中，宛如在园林中游戏般嬉戏跳舞，闻此情景，对其说如是。
Uppāṭakehi sañchannoti uppāṭakapāṇakehi sañchanno. Tassa kira brāhmaṇassa sayanatthāya santhataṃ tiṇapaṇṇasanthāraṃ koci antarantarā paṭijagganto natthi. So divasaṃ araññe kammaṃ katvā sāyaṃ āgantvā tasmiṃ nipajjati. Athassa uppāṭakapāṇakā sarīraṃ ekacchannaṃ karontā khādanti, taṃ gahetvā evamāha.
「有盖者」即被盖物遮掩。「有盖手」即用盖物遮掩之手。彼婆罗门为卧具，常常筑造禾叶等物为床垫，无任何间隙可穿越。白昼于林中作业，傍晚归来便卧于其中。其时有盖手遮盖其身，啖食此物。闻此事，作如是言。
Vidhavāti matapatikā. Yāva kira tassa brāhmaṇassa gehe vibhavamattā ahosi, tāva tā vidhavāpi hutvā patikulesu vasituṃ labhiṃsu. Yadā pana so niddhano jāto, tadā tā ‘‘pitugharaṃ gacchathā’’ti sassusasurādīhi nikkaḍḍhitā tato tasseva gharaṃ āgantvā vasantiyo brāhmaṇassa bhojanakāle ‘‘gacchatha ayyakena saddhiṃ bhuñjathā’’ti putte pesenti, tehi pātiyaṃ hatthesu otāritesu brāhmaṇo hatthassa okāsaṃ na labhati. Taṃ gahetvā imaṃ gāthamāha.
「寡妇」者，指丧夫之妇。只要该婆罗门之家尚有财产，寡妇便得以留居父亲亲属家中。及彼婆罗门一旦死亡，寡妇被其亲属诸如嫂、姑等驱逐。其时其子等请寡妇「随同先生共食」，寡妇执持其手，婆罗门手掣缚其手，不能得到片刻自由。对此情形，作此偈言。
Piṅgalāti kaḷārapiṅgalā. Tilakāhatāti kāḷasetādivaṇṇehi tilakehi āhatagattā. Sottaṃ pādena bodhetīti niddaṃ okkantaṃ pādena paharitvā pabodheti. Ayaṃ kira brāhmaṇo mūsikasaddena ubbāḷho uppāṭakehi ca khajjamāno sabbarattiṃ niddaṃ alabhitvā paccūsakāle niddāyati. Atha naṃ akkhīsu nimmilitamattesveva – ‘‘kiṃ karosi, brāhmaṇa, pacchā ca pubbe ca gahitassa iṇassa? Vaḍḍhi matthakaṃ pattā, satta dhītaro posetabbā. Idāni iṇāyikā āgantvā gehaṃ parivāressanti, gaccha kammaṃ karohī’’ti pādena paharitvā pabodheti. Taṃ gahetvā imaṃ gāthamāha.
「皮伽罗」者，即浅黄赤褐色。「身印染」指身着黄褐等色标记。以足击打以唤醒，即用打击惰睡之足以唤醒之。所述婆罗门因鼠声惊起，覆于盖物，终日不得安眠，至晨更觉昏睡。彼时其眼微闭，随即被唤醒曰：「婆罗门！何为于昨今手中持钩乎？子女众多，当养育七女，今钩持者将至，愿往作业。」以足击打而唤醒。闻此偈，作如是言。
Iṇāyikāti yesaṃ anena hatthato iṇaṃ gahitaṃ. So kira kassaci hatthato ekaṃ kahāpaṇaṃ kassaci dve kassaci dasa…pe… kassaci satanti evaṃ bahūnaṃ hatthato iṇaṃ aggahesi. Te divā brāhmaṇaṃ apassantā ‘‘gehato taṃ nikkhantameva gaṇhissāmā’’ti balavapaccūse gantvā codenti. Taṃ gahetvā imaṃ gāthamāha.
「钩持者」意谓用手持有钩。彼婆罗门用手中钩持若干铜钱（或货币单位）：有一枚、一对、十枚等诸多枚数。昼间未见婆罗门时，众者谓：「既已离家，必将夺取其物。」于是起勇气，前往挑唆。闻此偈，作如是言。
Bhagavā tena brāhmaṇena imāhi sattahi gāthāhi dukkhe kathite ‘‘yaṃ yaṃ, brāhmaṇa, tayā dukkhaṃ kathitaṃ, sabbametaṃ mayhaṃ natthī’’ti dassento paṭigāthāhi brāhmaṇassa dhammadesanaṃ vaḍḍhesi. Brāhmaṇo tā gāthā sutvā bhagavati pasanno saraṇesu patiṭṭhāya pabbajitvā arahattaṃ pāpuṇi. Taṃ dassetuṃ evaṃ vutte bhāradvājagottotiādi vuttaṃ. Tattha alatthāti labhi.
世尊以七偈向该婆罗门说苦谛：「一切苦，由汝所说，全由我所无。」以反言加深婆罗门法语之理解。婆罗门闻此偈后，欢喜于世尊，依止圣所，出家至阿拉汉果。为示现此，谓为『巴拉德瓦迦族』等。其处名曰「得」（即获得之意）。
Tañca pana brāhmaṇaṃ bhagavā pabbājetvā ādāya jetavanaṃ gantvā punadivase tena therena pacchāsamaṇena kosalarañño gehadvāraṃ agamāsi . Rājā ‘‘satthā āgato’’ti sutvā pāsādā oruyha vanditvā hatthato pattaṃ gahetvā tathāgataṃ uparipāsādaṃ āropetvā varāsane nisīdāpetvā gandhodakena pāde dhovitvā satapākatelena makkhetvā yāguṃ āharāpetvā rajatadaṇḍaṃ suvaṇṇakaṭacchuṃ gahetvā satthu upanāmesi. Satthā pattaṃ pidahi. Rājā tathāgatassa pādesu patitvā, ‘‘sace me, bhante, doso atthi, khamathā’’ti āha. Natthi, mahārājāti. Atha kasmā yāguṃ na gaṇhathāti? Palibodho atthi, mahārājāti. Kiṃ pana, bhante, yāguṃ agaṇhanteheva labhitabbo esa palibodho, paṭibalo ahaṃ palibodhaṃ dātuṃ, gaṇhatha, bhanteti. Satthā aggahesi. Mahallakattheropi dīgharattaṃ chāto yāvadatthaṃ yāguṃ pivi. Rājā khādanīyabhojanīyaṃ datvā bhattakiccāvasāne bhagavantaṃ vanditvā āha – ‘‘bhagavā tumhe paveṇiyā āgate okkākavaṃse uppajjitvā cakkavattisiriṃ pahāya pabbajitvā loke aggataṃ patto, ko nāma, bhante, tumhākaṃ palibodho’’ti? Mahārāja, etassa mahallakattherassa palibodho amhākaṃ palibodhasadisovāti.
世尊出家后，携持行囊前往揭德林。次日，与那位长老弟子一同前往迦腻色迦国王的宫门。国王闻知老师到来，上楼走下法座，手持蒲团，将如来安置于楼上法坐之中，坐下为佛以芳香水洁净其足，又用百灰油涂抹，置放献祭，手持金杖，恭敬侍奉佛。佛端坐蒲团之上。国王见佛足上落有蒲团，便说：“尊者，若我有罪，请宽恕。”佛答：“国王，无罪。”国王问：“为何不接受供养？”佛答：“有障碍，国王。”国王言：“尊者，若有障碍应当告知，我愿接受。”佛便接受了供养。长老也长时间恭敬地承受供养。国王赐予食物及副食，供佛饮用后，恭敬顶礼而问：“世尊，汝于瓦舍城降生，放弃世间王位而出家成就尊贵觉道，尔等称此障碍为何？”佛答：“国王，该障碍正是我长老的障碍。”
Rājā theraṃ vanditvā – ‘‘ko, bhante, tumhākaṃ palibodho’’ti pucchi? Iṇapalibodho, mahārājāti. Kittako, bhanteti? Gaṇehi, mahārājāti. Rañño ‘‘ekaṃ dve sataṃ sahassa’’nti gaṇentassa aṅguliyo nappahonti. Athekaṃ purisaṃ pakkositvā, ‘‘gaccha, bhaṇe, nagare bheriṃ carāpehi ‘sabbe bahudhītikabrāhmaṇassa iṇāyikā rājaṅgaṇe sannipatantū’’ti. Manussā bheriṃ sutvā sannipatiṃsu. Rājā tesaṃ hatthato paṇṇāni āharāpetvā sabbesaṃ anūnaṃ dhanamadāsi. Tattha suvaṇṇameva satasahassagghanakaṃ ahosi. Puna rājā pucchi – ‘‘aññopi atthi, bhante, palibodho’’ti. Iṇaṃ nāma, mahārāja, datvā muccituṃ sakkā, etā pana satta dārikā mahāpalibodhā mayhanti. Rājā yānāni pesetvā tassa dhītaro āharāpetvā attano dhītaro katvā taṃ taṃ kulagharaṃ pesetvā, ‘‘aññopi, bhante, atthi palibodho’’ti pucchi? Brāhmaṇī, mahārājāti. Rājā yānaṃ pesetvā, tassa brāhmaṇiṃ āharāpetvā, ayyikaṭṭhāne ṭhapetvā puna pucchi – ‘‘aññopi, bhante, atthi palibodho’’ti? Natthi , mahārājāti vutte rājāpi cīvaradussāni dāpetvā, ‘‘bhante, mama santakaṃ tumhākaṃ bhikkhubhāvaṃ jānāthā’’ti āha. Āma, mahārājāti. Atha naṃ rājā āha – ‘‘bhante, cīvarapiṇḍapātādayopi sabbe paccayā amhākaṃ santakā bhavissanti. Tumhe tathāgatassa manaṃ gahetvā samaṇadhammaṃ karothā’’ti. Thero tatheva appamatto samaṇadhammaṃ karonto nacirasseva āsavakkhayaṃ pattoti. Dasamaṃ.
国王礼敬长老，问：“尊者，此障碍为何？”佛答：“如我所说，是翼障。”国王问：“其义为何？”佛答：“应当接受翼障。”国王命人计算“一二百千”时，算得指头不足。于是命人对一男子说：“去城内击鼓告知‘众多婆罗门的庄园护卫者皆聚集’。”人听鼓声后聚集起来。国王用手掌递给众人金钱，资助其至少财物。其中特别金银的价值不可计数。国王又问：“尊者，还有其他障碍否？”佛答：“用此义名‘否障’，国王。现今有七女极为障碍，我拥有她们的否障。”国王派遣车辆，长老的女儿带领众人载送，分送各自家园，国王复问：“尊者，还有其他障碍否？”佛答：“婆罗门女障碍，国王。”国王遣车迎婆罗门女，安置于道旁，复问：“尊者，还有其他障碍？”佛答：“无，国王。”国王于是布施衣钵等物，言：“尊者，请知我将终得比库之位。”佛答：“诚然，国王。”国王又言：“衣钵及布施皆为缘，我等必做您的随从。以心奉持如来的出家教法。”长老如此精进修行，不久灭尽烦恼。至此第十。
Paṭhamo vaggo. · 第一品。
2. Upāsakavaggo
第二章 近事男品
1. Kasibhāradvājasuttavaṇṇanā一、《耕田帕拉德瓦迦经》注释
§197
197. Dutiyavaggassa paṭhame magadhesūti evaṃnāmake janapade. Dakkhiṇāgirisminti rājagahaṃ parivāretvā ṭhitassa girino dakkhiṇabhāge janapado atthi, tasmiṃ janapade, tattha vihārassāpi tadeva nāmaṃ. Ekanāḷāyaṃ brāhmaṇagāmeti ekanāḷāti tassa gāmassa nāmaṃ. Brāhmaṇā panettha sambahulā paṭivasanti, brāhmaṇabhogo eva vā so. Tasmā ‘‘brāhmaṇagāmo’’ti vuccati.
第一小品名为“麦地那”，即麦地王国境内。其南侧环绕着南方山脉，因山脉南端有一乡，亦名之。此乡名“婆罗门乡”，因有许多婆罗门栖居且为婆罗门富裕之地，故名婆罗门乡。
Tena kho pana samayenāti yaṃ samayaṃ bhagavā magadharaṭṭhe ekanāḷaṃ brāhmaṇagāmaṃ upanissāya dakkhiṇagirimahāvihāre brāhmaṇassa indriyaparipākaṃ āgamayamāno viharati, tena samayena. Kasibhāradvājassāti so brāhmaṇo kasiṃ nissāya jīvati, bhāradvājoti cassa gottaṃ. Pañcamattānīti pañca pamāṇāni, anūnāni anadhikāni pañcanaṅgalasatānīti vuttaṃ hoti. Payuttānīti yojitāni, balībaddānaṃ khandhesu ṭhapetvā yuge yottehi yojitānīti attho.
当时世尊住于麦地王国，居于南山大寺，依止婆罗门家族，因其成就感官纯熟。此婆罗门名叫迦氏·巴拉伐迦，意即其族名是巴拉伐迦。所谓“五丈”，指长短为五，同时不多不少，五长为一百步之义。连接此地的绳索、轭杖等机械都用五丈长计算。
Vappakāleti vappanakāle bījanikkhepasamaye. Tattha dve vappāni kalalavappañca paṃsuvappañca. Paṃsuvappaṃ idha adhippetaṃ, tañca kho paṭhamadivase maṅgalavappaṃ. Tatthāyaṃ upakaraṇasampadā – tīṇi balibaddasahassāni upaṭṭhāpitāni honti, sabbesaṃ suvaṇṇamayāni siṅgāni paṭimukkāni, rajatamayā khurā, sabbe setamālāhi ceva gandhapañcaṅgulīhi ca alaṅkatā paripuṇṇapañcaṅgā sabbalakkhaṇasampannā, ekacce kāḷā añjanavaṇṇā, ekacce setā phalikavaṇṇā, ekacce rattā pavāḷavaṇṇā, ekacce kammāsā masāragallavaṇṇā. Evaṃ pañcasatā kassakā sabbe ahatasetavatthā gandhamālālaṅkatā dakkhiṇaaṃsakūṭesu patiṭṭhitapupphacumbaṭakā haritālamanosilālañjanujjalagattā dasa dasa naṅgalā ekekagumbā hutvā gacchanti. Naṅgalānaṃ sīsañca yugañca patodā ca suvaṇṇakhacitā . Paṭhamanaṅgale aṭṭha balībaddā yuttā, sesesu cattāro cattāro, avasesā kilantaparivattanatthaṃ ānītā. Ekekagumbe ekekabījasakaṭaṃ ekeko kasati, ekeko vappati.
雨季时节，正是种子撒播时间。此时有两雨季，种子雨季及播种雨季。播种雨季居于此地的为上雨季，首日即吉祥雨季。此时修建了三千座用绳勒绑成的棚架；这些棚架全部镀金，饰以镀银的环钩。并用白色串珠和芳香的五指手指饰物装饰，全部具五种特征。有的用黑色炭灰涂染，有的用白色糯米浆涂染，有的用鲜红珊瑚色，有的用金黄色花粉照染。如此五百座筐子全部用香环装饰，悬挂在南山山顶。花瓣缀满翠绿的叶片，如玉玉珠般晶莹剔透，形成数十簇花团，各有十只或十只以上的轮廓。花瓣顶礼处以黄金制造。每只筐子有八根绳索连接，余下四根四根连接，剩余部分屈成圆形。每个花团内有籽粒包一个由不同工匠播种，播种者各自工作、播种、耕耘。
Brāhmaṇo pana pageva massukammaṃ kārāpetvā nhāyitvā sugandhagandhehi vilitto pañcasatagghanakaṃ vatthaṃ nivāsetvā sahassagghanakaṃ ekaṃsaṃ karitvā ekekissā aṅguliyā dve dveti vīsati aṅgulimuddikāyo kaṇṇesu sīhakuṇḍalāni sīse brahmaveṭhanaṃ paṭimuñcitvā suvaṇṇamālaṃ kaṇṭhe katvā brāhmaṇagaṇaparivuto kammantaṃ vosāsati. Athassa brāhmaṇī anekasatabhājanesu pāyāsaṃ pacāpetvā mahāsakaṭesu āropetvā gandhodakena nhāyitvā sabbālaṅkāravibhūsitā brāhmaṇīgaṇaparivutā kammantaṃ agamāsi. Gehampissa haritupalittaṃ vippakiṇṇalājaṃ puṇṇaghaṭakadalidhajapaṭākāhi alaṅkataṃ gandhapupphādīhi sukatabalikammaṃ, khettañca tesu tesu ṭhānesu samussitaddhajapaṭākaṃ ahosi. Parijanakammakārehi saddhiṃ osaṭaparisā aḍḍhateyyasahassā ahosi, sabbe ahatavatthā, sabbesaṃ pāyāsabhojanameva paṭiyattaṃ.
婆罗门曾经在某一时期，完成布施和勤作之后，沐浴净身，以香气芬芳的香料洗浴浸润，穿上五百层叠加的粗厚衣服，并穿戴厚达千层的一片布，手指一指两指这样算，共戴有二十指环，耳朵上佩戴狮子形耳环，头上不解掉佛陀标志的婆罗门冠饰，脖子上挂着黄金项链，随从众多婆罗门侍者环绕，安坐于劳动之地。他的妻子则煮制数百人的粥品，装盛于大锅之中，沐浴于香水中，配戴各种美丽装饰，随婆罗门众侍奉劳作。家中摆满绿色植物和花篮，装饰以精美的旗帜和花朵，田地里各处插满彩旗。因侍奉缘故，与医师等八千多人聚集，众人都衣着整洁，且专事以粥食为饮食。
Atha brāhmaṇo suvaṇṇapātiṃ dhovāpetvā pāyāsassa pūretvā sappimadhuphāṇitehi abhisaṅkharitvā naṅgalabalikammaṃ kārāpesi. Brāhmaṇī pañcannaṃ kassakasatānaṃ suvaṇṇarajatakaṃsatambalohamayāni bhājanāni dāpetvā suvaṇṇakaṭacchuṃ gahetvā pāyāsena parivisantī gacchati. Brāhmaṇo pana balikammaṃ kāretvā rattabandhikāyo upāhanāyo ārohitvā rattasuvaṇṇadaṇḍakaṃ gahetvā, ‘‘idha pāyāsaṃ detha, idha sappiṃ detha, idha sakkharaṃ dethā’’ti vosāsamāno vicarati. Ayaṃ tāva kammante pavatti.
婆罗门洗净金碗，盛满粥，用蜂蜜香膏涂抹碗面，举行供奉仪式。他的妻子为五百个寡妇施舍黄金、银、铜等多种食物，携带黄金碗，盛粥而行。婆罗门自行忙碌于奉献仪式，日间着红缎束腰、挎篮篮，拿起夜晚用的金杖，边奉粥边念：“这里给粥，这里给蜂蜜，这里给糖。”这就是他当时的奉献行为。
Vihāre pana yattha yattha buddhā vasanti, tattha tattha nesaṃ devasikaṃ pañca kiccāni bhavanti, seyyathidaṃ – purebhattakiccaṃ pacchābhattakiccaṃ purimayāmakiccaṃ majjhimayāmakiccaṃ pacchimayāmakiccanti.
佛寺中诸佛居处所在之处，皆有对应五种天人奉事之事，具体为今时饭前事、饭后事、前中修事、中晚修事以及晚间活动事五种。
Tatridaṃ purebhattakiccaṃ – bhagavā hi pātova uṭṭhāya upaṭṭhākānuggahatthaṃ sarīraphāsukatthañca mukhadhovanādiparikammaṃ katvā yāva bhikkhācāravelā, tāva vivittāsane vītināmetvā bhikkhācāravelāya nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupitvā pattamādāya kadāci ekako kadāci bhikkhusaṅghaparivuto gāmaṃ vā nigamaṃ vā piṇḍāya pavisati kadāci pakatiyā, kadāci anekehi pāṭihāriyehi vattamānehi. Seyyathidaṃ – piṇḍāya pavisato lokanāthassa purato purato gantvā mudugatiyo vātā pathaviṃ sodhenti, valāhakā udakaphusitāni muñcantā magge reṇuṃ vūpasametvā upari vitānaṃ hutvā tiṭṭhanti, apare vātā pupphāni upaharitvā magge okiranti. Unnatā bhūmippadesā onamanti, onatā unnamanti. Pādanikkhepasamaye samāva bhūmi hoti, sukhasamphassāni padumapupphāni vā pāde sampaṭicchanti. Indakhīlassa anto ṭhapitamatte dakkhiṇapāde sarīrā chabbaṇṇarasmiyo nikkhamitvā suvaṇṇarasasiñcanāni viya citrapaṭaparikkhittāni viya ca pāsādakūṭāgārādīni karontiyo ito cito ca vidhāvanti. Hatthiassavihaṅgādayo sakasakaṭṭhānesu ṭhitāyeva madhurenākārena saddaṃ karonti , tathā bherivīṇādīni tūriyāni manussānañca kāyūpagāni ābharaṇāni. Tena saññāṇena manussā jānanti ‘‘ajja bhagavā idha piṇḍāya paviṭṭho’’ti. Te sunivatthā supārutā gandhapupphādīni ādāya gharā nikkhamitvā antaravīthiṃ paṭipajjitvā bhagavantaṃ gandhapupphādīhi sakkaccaṃ pūjetvā vanditvā – ‘‘amhākaṃ, bhante, dasa bhikkhū, amhākaṃ vīsati, amhākaṃ bhikkhusataṃ dethā’’ti yācitvā bhagavatopi pattaṃ gahetvā āsanaṃ paññāpetvā sakkaccaṃ piṇḍapātena paṭimānenti.
针对饭前事，世尊起身，为侍者服务，打扫身体、洁净口腔等仪式，直到结束饭时，去偏僻处隐居，绑扎身带，穿着袈裟，拿起钵盏，或单独或结伴，有时入村或市乞食，或在各处众多活动场所举行。乞食时，众徒前往时，风拂尘土扬起，雨散碎水滴，花瓣落下，路面尘土扬起，行人将花献上，犁地者耕作踏平土地。脚踩下之处形成合一的地面，脚感接触到美丽莲花或花瓣。脚后跟端嵌入的足迹，背光反射出彩色光晕，似金光灿烂，仿佛建筑殿堂楼阁各有所在。当下象、鸟等自然之声婉转和鸣，乐器發出玛瑙声，众人带着身体穿戴的装饰品传达此情。此等识别符号使人辨识：“今日世尊乞食于此。”弟子们肃敬道长衣肃容，携香花出门，绕行街巷，恭敬献花，以语言祈请：“尊者您为我们乞食，为我们倍增五十、百位弟子。”佛陀接纳捧花，安排座席，众弟子一起以供食表达敬意。
Bhagavā katabhattakicco tesaṃ santānāni oloketvā tathā dhammaṃ deseti, yathā keci saraṇagamane patiṭṭhahanti, keci pañcasu sīlesu, keci sotāpattisakadāgāmianāgāmiphalānaṃ aññatarasmiṃ, keci pabbajitvā aggaphale arahatteti . Evaṃ mahājanaṃ anuggahetvā uṭṭhāyāsanā vihāraṃ gacchati. Tattha gandhamaṇḍalamāḷe paññattavarabuddhāsane nisīdati bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno. Tato bhikkhūnaṃ bhattakiccapariyosāne upaṭṭhāko bhagavato nivedeti. Atha bhagavā gandhakuṭiṃ pavisati. Idaṃ tāva purebhattakiccaṃ.
佛陀视察饭前事务，观察弟子们的举止，依教法教导他们。有人皈依佛法，有人守护五戒，有人得到初果、二果、三果中的一种，有人出家得至阿拉汉果。秉持大义，起身离座，往禅房内坐，环绕佛陀的弟子朝拜，报告饭前事务状况。佛陀进入禅房，这就是饭前事务。
Atha bhagavā evaṃ katapurebhattakicco gandhakuṭiyā upaṭṭhāne nisīditvā pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadati – ‘‘bhikkhave, appamādena sampādetha, dullabho buddhuppādo lokasmiṃ, dullabho manussattapaṭilābho, dullabhā saddhāsampatti, dullabhā pabbajjā, dullabhaṃ saddhammassavana’’nti. Tattha keci bhagavantaṃ kammaṭṭhānaṃ pucchanti. Bhagavā tesaṃ attano cariyānurūpaṃ kammaṭṭhānaṃ deti. Tato sabbepi bhagavantaṃ vanditvā attano attano rattiṭṭhānadivāṭṭhānāni gacchanti, keci araññaṃ, keci rukkhamūlaṃ, keci pabbatādīnaṃ aññataraṃ, keci cātumahārājikabhavanaṃ…pe… keci vasavattibhavananti. Tato bhagavā gandhakuṭiṃ pavisitvā sace ākaṅkhati, dakkhiṇena passena sato sampajāno muhuttaṃ sīhaseyyaṃ kappeti. Atha samassāsitakāyo uṭṭhahitvā dutiyabhāge lokaṃ voloketi. Tatiyabhāge yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, tattha mahājano purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivattho supāruto gandhapupphādīni ādāya vihāre sannipatati. Tato bhagavā sampattaparisāya anurūpena pāṭihāriyena gantvā dhammasabhāyaṃ paññattavarabuddhāsane nisajja dhammaṃ deseti kālayuttaṃ samayayuttaṃ. Atha kālaṃ viditvā parisaṃ uyyojeti, manussā bhagavantaṃ vanditvā pakkamanti. Idaṃ pacchābhattakiccaṃ.
佛陀完成饭前事务，坐在禅房侍立，洗脚后立于脚凳上，训诲僧团：“比库们，应当精进不懈地修行，佛陀降世极为难得，人身难得，信心难得，出家难得，听闻正法难得。”此时有人询问佛陀的修行法门，佛陀依其根器给予相应法门。诸弟子礼敬佛陀，按各自意愿分别前往不同的处所，有的往荒野，有的树根下，有的山岳侧，有的四王城等，有的往掌管之居所等。佛陀进入禅房，若有需要，面对南方，正念专注，做短时狮卧姿。然后竖直起身，观望世间。第三时段，他停住坐处，附近村庄市镇聚集大量善信，先行布施饭前食物，饭后带着香花庄严供养佛陀集会。佛陀随着人群至正法会座，入座于庄严的佛陀座上，开示法义，时机恰当。时刻终了，众人顶礼佛陀而去。这便是饭后事务。
So evaṃ niṭṭhitapacchābhattakicco sace gattāni osiñcitukāmo hoti, buddhāsanā vuṭṭhāya nhānakoṭṭhakaṃ pavisitvā upaṭṭhākena paṭiyāditaudakena gattāni utuṃ gāhāpeti . Upaṭṭhākopi buddhāsanaṃ ānetvā papphoṭetvā gandhakuṭipariveṇe paññāpeti. Bhagavā surattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ katvā tattha āgantvā nisīdati ekakova muhuttaṃ paṭisallīno. Atha bhikkhū tato tato āgamma bhagavato upaṭṭhānaṃ gacchanti. Tattha ekacce pañhaṃ pucchanti, ekacce kammaṭṭhānaṃ, ekacce dhammassavanaṃ yācanti. Bhagavā tesaṃ adhippāyaṃ sampādento purimayāmaṃ vītināmeti. Idaṃ purimayāmakiccaṃ.
于是，当日斋毕若身体懈怠且欲沉睡时，佛坐起，进入沐浴间，手持水瓢用侍者递上之水淋洒身躯使其清凉。侍者亦引卫佛入佛座，点燃香炉而供养。世尊解袈裟，束缚身带，披上外衣，进座端坐一时，默然独处。随后比库们各自来到佛前侍立，有些问难，有些请求修行法门，另一些请教佛法听闻。世尊应机巧妙回答，圆满了前半时分任务，此即前半时分任务内容。
Purimayāmakiccapariyosāne pana bhikkhūsu bhagavantaṃ vanditvā pakkamantesu sakaladasasahassilokadhātudevatāyo okāsaṃ labhamānā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti yathābhisaṅkhataṃ antamaso caturakkharampi. Bhagavā tāsaṃ tāsaṃ devatānaṃ pañhaṃ vissajjento majjhimayāmaṃ vītināmeti. Idaṃ majjhimayāmakiccaṃ.
前半时分结束后，比库们合掌礼敬世尊，诸十二千世界天众得暇，纷纷前来，恭敬瞻礼世尊，咸共前来向世尊请问天众所预先约定的问题，包括最后一节四字咒语。世尊逐一应答诸天疑问，圆满了中间时分任务，此即中间时分任务内容。
Pacchimayāmaṃ pana tayo koṭṭhāse katvā purebhattato paṭṭhāya nisajjāpīḷitassa sarīrassa kilāsubhāvamocanatthaṃ ekaṃ koṭṭhāsaṃ caṅkamena vītināmeti. Dutiyakoṭṭhāse gandhakuṭiṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ kappeti. Tatiyakoṭṭhāse paccuṭṭhāya nisīditvā purimabuddhānaṃ santike dānasīlādivasena katādhikārapuggaladassanatthaṃ buddhacakkhunā lokaṃ oloketi. Idaṃ pacchimayāmakiccaṃ.
后半时分则分为三部分：先在前厅坐禅，全身疲惫为解除疲劳而步行一节；其次入香阁，坐于右侧清醒专注，安置睡具；第三则起身入座，观视昔日佛陀，体会布施戒律等功德，因佛眼观察世间。此为后半时分任务。
Tadāpi evaṃ olokento kasibhāradvājaṃ brāhmaṇaṃ arahattassa upanissayasampannaṃ disvā – ‘‘tattha mayi gate kathā pavattissati, kathāvasāne dhammadesanaṃ sutvā eso brāhmaṇo saputtadāro tīsu saraṇesu patiṭṭhāya asītikoṭidhanaṃ mama sāsane vippakiritvā aparabhāge nikkhamma pabbajitvā arahattaṃ pāpuṇissatī’’ti ñatvā tattha gantvā kathaṃ samuṭṭhāpetvā dhammaṃ desesi. Etamatthaṃ dassetuṃ atha kho bhagavātiādi vuttaṃ.
当时观照间，见迦尸国婆罗门迦须巴拉阇，具足阿拉汉资糜，相信此在我处将兴盛如佛法兴盛之道，此婆罗门一心信奉三宝，守护正法，必将于后世出家得阿拉汉，因而前往见世尊，请教如何兴起佛法。此事由世尊等说以显其义理。
Tattha pubbaṇhasamayanti bhummatthe upayogavacanaṃ, pubbaṇhasamayeti attho. Nivāsetvāti paridahitvā. Vihāracīvaraparivattanavasenetaṃ vuttaṃ. Pattacīvaramādāyāti pattaṃ hatthehi, cīvaraṃ kāyena ādiyitvā, sampaṭicchitvā dhāretvāti attho. Bhagavato kira piṇḍāya pavisitukāmassa bhamaro viya vikasitapadumadvayamajjhaṃ, indanīlamaṇivaṇṇaselamayapatto hatthadvayamajjhaṃ āgacchati. Taṃ evamāgataṃ pattaṃ hatthehi sampaṭicchitvā cīvarañca parimaṇḍalaṃ pārutaṃ kāyena dhāretvāti vuttaṃ hoti. Tenupasaṅkamīti yena maggena kammanto gantabbo, tena ekakova upasaṅkami. Kasmā pana naṃ bhikkhū nānubandhiṃsūti? Yadā hi bhagavā ekakova katthaci gantukāmo hoti, yāva bhikkhācāravelā dvāraṃ pidahitvā antogandhakuṭiyaṃ nisīdati. Bhikkhū tāya saññāya jānanti ‘‘ajja bhagavā ekakova piṇḍāya caritukāmo, addhā kañci eva vinetabbapuggalaṃ addasā’’ti. Te attano pattacīvaraṃ gahetvā gandhakuṭiṃ padakkhiṇaṃ katvā vanditvā bhikkhācāraṃ gacchanti. Tadā ca bhagavā evamakāsi, tasmā bhikkhū nānubandhiṃsūti.
此中“清晨时分”指适当时辰。‘解袈裟’即整治袈裟，覆盖身上。持袈裟意指以袈裟包裹斗笠等东西端在手中。传说如蜂待花般，世尊斋时食器双手呈现宝石色泽。世尊手持袈裟入座绕袈裟成圆圈披覆身体。所谓‘前来’即依正道而来，世尊独自前来。比库因知世尊独自斋食，经常闭门安坐香阁，比库们因此理解当日世尊仅愿独自托钵行脚，只见一二虔诚修行者，遂各执袈裟绕阁顶礼后离去。世尊遂行此法，比库们不再跟随前往。
Parivesanā vattatīti tesaṃ suvaṇṇabhājanādīni gahetvā nisinnānaṃ pañcasatānaṃ kassakānaṃ parivisanā vippakatā hoti. Ekamantaṃ aṭṭhāsīti yattha ṭhitaṃ brāhmaṇo passati, tathārūpe dassanūpacāre kathāsavanaphāsuke uccaṭṭhāne aṭṭhāsi. Ṭhatvā ca rajatasuvaṇṇarasapiñjaraṃ candimasūriyānaṃ pabhaṃ atirocamānaṃ samantato sarīrappabhaṃ muñci, yāya ajjhotthaṭattā brāhmaṇassa kammantasālābhittirukkhakasitamattikapiṇḍādayo suvaṇṇamayā viya ahesuṃ. Atha manussā bhuñjantā ca kasantā ca sabbakiccāni pahāya asītianubyañjanaparivāraṃ dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ sarīraṃ byāmappabhāparikkhepavibhūsitaṃ bāhuyugalaṃ jaṅgamaṃ viya padumasaraṃ, rasmijālasamujjalitatārāgaṇamiva gaganatalaṃ, vijjulatāvinaddhamiva ca kanakasikharaṃ siriyā jalamānaṃ sammāsambuddhaṃ ekamantaṃ ṭhitaṃ disvā hatthapāde dhovitvā añjaliṃ paggayha samparivāretvā aṭṭhaṃsu. Evaṃ tehi samparivāritaṃ addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ, disvāna bhagavantaṃ etadavoca – ahaṃ kho, samaṇa, kasāmi ca vapāmi cāti.
“围绕”即围绕席地盘坐之意。诸人手持金银饭器就坐后，五百余人围席布置完成。一方显见八十八名婆罗门伫立，朗声教诲、赞叹修行，为示现礼敬而立。站立中献出银金网箱，日月光辉环绕，光芒遍洒身体，观此婆罗门行退胎换骨之变亿万财富如金辉闪耀。人们食用此宝，放下所有俗务，满身佩带金色饰物，双臂若行莲花游动，宛如晨星在空辉映，神采焕发，世尊独自在一旁，净足后合掌敬礼环绕八次。迦尸婆罗门见此情景，向世尊尊敬问曰：‘尊者，我是谁？我由何处来？’
Kasmā panāyaṃ evamāha, kiṃ samantapāsādike pasādanīye uttamadamathasamathamanuppattepi tathāgate appasādena, udāhu aḍḍhatiyānaṃ janasahassānaṃ pāyāsaṃ paṭiyādetvāpi kaṭacchubhikkhāya maccherenāti? Ubhayathāpi no, bhagavato panassa dassanena atittaṃ nikkhittakammantaṃ janaṃ disvā ‘‘kammabhaṅgaṃ me kātuṃ āgato’’ti anattamanatā ahosi, tasmā evamāha. Bhagavato ca lakkhaṇasampattiṃ disvā – ‘‘sacāyaṃ kammante appayojayissa, sakalajambudīpe manussānaṃ sīse cūḷāmaṇi viya abhavissa, ko nāmassa attho na sampajjissati, evamevaṃ alasatāya kammante appayojetvā vappamaṅgalādīsu piṇḍāya caratī’’tipissa anattamanatā ahosi. Tenāha – ‘‘ahaṃ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī’’ti.
为何世尊如此言说：在全方位庄严宏伟、令人安乐的最佳静虑境界完全成就时，如来反而心生不悦？比方说，即便断绝盗贼之扰，献上给数千家众多人的洗净乳酪，世尊却仍不喜，不愿接受？两方面都非如此。乃因由世尊的示现，其所行的业已超越过去，无有留恋，令大众见之心生念想：“我今前来断除业障”，这是极殊胜的心志，由此生起不退转的坚毅。因此如来乃如此说。世尊显示其特征成就，即告众生：“我行此业绝无亏损，犹如整世间人头顶上小巧宝珠，皆难以见出其名，缘此懈怠业已不为所遣，故不供养于诸不吉兆之处。”遂生了如是殊胜、坚固的意志。于是说：“沙门，我自伺察而作，我自伺察而饮，我自伺察而食。”
Ayaṃ kirassa adhippāyo – mayhampi tāva kammantā na byāpajjanti, na camhi yathā tvaṃ evaṃ lakkhaṇasampanno, tvampi kasitvā ca vapitvā ca bhuñjassu, ko te attho na sampajjeyya evaṃ lakkhaṇasampannassāti. Apicāyaṃ assosi – ‘‘sakyarājakule kira kumāro uppanno, so cakkavattirajjaṃ pahāya pabbajito’’ti. Tasmā idāni ‘‘ayaṃ so’’ti ñatvā ‘‘cakkavattirajjaṃ pahāya kilantosī’’ti upārambhaṃ āropento evamāha. Apica tikkhapañño esa brāhmaṇo, na bhagavantaṃ apasādento bhaṇati, bhagavato pana rūpasampattiṃ disvā puññasampattiṃ sambhāvayamāno kathāpavattanatthampi evamāha. Atha bhagavā veneyyavasena sadevake loke aggakassakavappakabhāvaṃ attano dassento ahampi kho brāhmaṇotiādimāha.
此乃其主权——即使我等也为这般业者所不侵扰，正如你有此特征，尔亦得作作、饮饮、食食，其意何在？无碍无亏也。又闻：“此人乃釋迦王族之子，放弃王位出家为沙门。”因此当知“此即彼人”，断言他已放弃国王之位，是故如此始说。又有一睿智婆罗门不轻视世尊说法，见世尊显示形相相好，具足福德，也为宣说。世尊以牟尼身为众生所见，为示现诸善法，我亦言：“我是婆罗门”。
Atha brāhmaṇo cintesi – ‘‘ayaṃ samaṇo’’ ‘ahampi kasāmi ca vapāmi cā’ti bhaṇati. Na cassa oḷārikāni yuganaṅgalādīni kasibhaṇḍāni passāmi, kiṃ nu kho musā bhaṇatī’’ti? Bhagavantaṃ pādatalato paṭṭhāya yāva kesaggā olokayamāno, aṅgavijjāya katādhikārattā dvattiṃsavaralakkhaṇasampattimassa ñatvā, ‘‘aṭṭhānametaṃ yaṃ evarūpo musā bhaṇeyyā’’ti sañjātabahumāno bhagavati samaṇavādaṃ pahāya gottena bhagavantaṃ samudācaramāno na kho pana mayaṃ passāma bhoto gotamassātiādimāha. Bhagavā pana yasmā pubbadhammasabhāgatāya kathanaṃ nāma buddhānaṃ ānubhāvo, tasmā buddhānubhāvaṃ dīpento saddhā bījantiādimāha.
婆罗门思维：“此乃沙门，且言‘我自伺察而作’，我未见他手持犁耙或准备农具，他岂能妄言乎？”乃从世尊足根起至头顶目视，见其具三十二相，具足众殊胜迹，心怀尊敬，舍弃沙门教义，随世尊往行，我等反不见乎？遂称呼曰“彼为果德玛”。世尊述说过去佛陀之经教经验，故以佛教示现如是，引发信心之种子。
Kā panettha pubbadhammasabhāgatā? Nanu brāhmaṇena bhagavā naṅgalādikasisambhārasamāyogaṃ puṭṭho apucchitassa bījassa sabhāgatāya āha ‘‘saddhā bīja’’nti, evañca sati kathāpi ananusandhikā hoti? Na hi buddhānaṃ ananusandhikakathā nāma atthi, napi pubbadhammassa asabhāgatāya kathenti. Evaṃ panettha anusandhi veditabbā – brāhmaṇena hi bhagavā yuganaṅgalādikasisambhāravasena kasiṃ pucchito. So tassa anukampāya ‘‘idaṃ apucchita’’nti aparihāpetvā samūlaṃ saupakāraṃ sasambhāraṃ saphalaṃ kasiṃ paññāpetuṃ mūlato paṭṭhāya dassento ‘‘saddhā bīja’’ntiādimāha. Tattha bījaṃ kasiyā mūlaṃ, tasmiṃ sati kattabbato, asati akattabbato, tappamāṇena ca kattabbato. Bīje hi sati kasiṃ karonti, na asati. Bījappamāṇena ca kusalā kassakā khettaṃ kasanti, na ūnaṃ ‘‘mā no sassaṃ parihāyī’’ti, na adhikaṃ ‘‘mā no mogho vāyāmo ahosī’’ti. Yasmā ca bījameva mūlaṃ, tasmā bhagavā mūlato paṭṭhāya kasisambhāraṃ dassento tassa brāhmaṇassa kasiyā pubbadhammassa bījassa sabhāgatāya attano kasiyā pubbadhammaṃ dassento āha ‘‘saddhā bīja’’nti. Evamettha pubbadhammasabhāgatāpi veditabbā.
何为过去之佛教经验？婆罗门曾问世尊，纳纳交易与农具所生之种植粮食之象征，为何称为“信心种子”？此话诚实，实有其因缘之继起非虚无也。未尝有佛教传承断绝，非对过去法无认知者言说，非无传承者讥讽也。此当知：世尊因应婆罗门所问纳纳交易及农具种植象征，出于慈悲，略言“此为信心种子”，为婆罗门具备根基由浅至深说明信心种子。种子为农作根本，有时可作，有时不可作，应勤于作，不勤则不可作。种子有定量，善农施种，定量适中，方获丰收，非多怠懈，亦非不足虚妄。因种子即为根本，世尊乃由根本视角，为该婆罗门说明种植农作事理，称为“信心种子”。此即为过去法经验之认知。
Pucchitaṃyeva vatvā apucchitaṃ pacchā kiṃ na vuttanti ce? Tassa upakārabhāvato ca dhammasambandhasamatthabhāvato ca. Ayaṃ hi brāhmaṇo paññavā, micchādiṭṭhikule pana jātattā saddhārahito, saddhārahito ca paññavā paresaṃ saddhāya attano avisaye apaṭipajjamāno visesaṃ nādhigacchati, kilesakālussiyaparāmaṭṭhāpi cassa dubbalā saddhā balavatiyā paññāya sahasā vattamānā atthasiddhiṃ na karoti hatthinā saddhiṃ ekadhure yutto goṇo viya. Itissa saddhā upakārikāti taṃ brāhmaṇaṃ saddhāya patiṭṭhāpentena pacchāpi vattabbo ayamattho desanākusalatāya pubbe vutto. Bījassa ca upakārikā vuṭṭhi, sā tadanantaraṃyeva vuccamānā samatthā hoti. Evaṃ dhammasambandhasamatthabhāvato pacchāpi vattabbo ayamattho, añño ca evarūpo īsāyottādi pubbe vuttoti veditabbo.
若只谈已问起之，未答未问之，何故不论？为了利益，亦以法义得以相应。此婆罗门智慧人，尽管未持邪见而生出不信，缺乏信心，却具智慧，不能以他人之信妄自否定而迷惑自己，虽烦恼重负极大，信心薄弱，仍靠信心与智慧合力，非一人之力可成成功，犹如双角耕牛协力耕田。如是论其信心之利益，亦应随之说是意，正如先所说教授能说法之技巧。种子是诸根，本有根基者成功，其时机成熟即为种子，非有时不成种子。如此法义之相应，后还说别的类似“三十二相”等前说故实，是应知者。
Tattha sampasādalakkhaṇā saddhā, okappanalakkhaṇā vā. Bījanti pañcavidhaṃ bījaṃ mūlabījaṃ khandhabījaṃ phalubījaṃ aggabījaṃ bījabījameva pañcamanti. Taṃ sabbampi viruhaṇaṭṭhena bījanteva saṅkhaṃ gacchati.
此中众所有安乐之特征信心、专一之特征信心亦有。所谓种子，有五种：根本种子、蕴种子、后所种子、上等种子，总称种子为五。据意释之，一切皆如数蚌合聚成一总相。
Tattha yathā brāhmaṇassa kasiyā mūlabhūtaṃ bījaṃ dve kiccāni karoti, heṭṭhā mūlena patiṭṭhāti, upari aṅkuraṃ uṭṭhāpeti, evaṃ bhagavato kasiyā mūlabhūtā saddhā heṭṭhā sīlamūlena patiṭṭhāti , upari samathavipassanaṅkuraṃ uṭṭhāpeti. Yathā ca taṃ mūlena pathavirasaṃ āporasaṃ gahetvā nāḷena dhaññaparipākagahaṇatthaṃ vaḍḍhati, evamayaṃ sīlamūlena samathavipassanārasaṃ gahetvā ariyamagganāḷena ariyaphaladhaññaparipākagahaṇatthaṃ vaḍḍhati. Yathā ca taṃ subhūmiyaṃ patiṭṭhahitvā mūlaṅkurapaṇṇanāḷakaṇḍapasavehi vuddhiṃ virūḷhiṃ vepullaṃ patvā khīraṃ janetvā anekasāliphalabharitaṃ sālisīsaṃ nipphādeti, evamesā cittasantāne patiṭṭhahitvā chahi visuddhīhi vuddhiṃ virūḷhiṃ vepullaṃ patvā ñāṇadassanavisuddhikhīraṃ janetvā anekapaṭisambhidābhiññābharitaṃ arahattaphalaṃ nipphādeti. Tena vuttaṃ ‘‘saddhā bīja’’nti.
在此，如同婆罗门贮藏于土壤中的种子作两种作用：其一，种子深根扎根于土中；其二，种子发芽而向上生长。同样，世尊所庄严的信心作为种子根基，扎根于戒律之根，向上则生起止观的嫩芽。又如种子扎根于土壤，吸收水气滋养，在茎秆中长成水稻籽成熟之用，稻秆生长不衰，结出乳汁般饱满果实，压断负重稻秸；同样，心识得以稳固，借六种清净增长，生起增长、成长、壮大而丰盛的智慧之乳汁，表现出具有多重分别智慧的阿拉汉果的成熟。故说此为“信心之种”。
Kasmā pana aññesu paropaññāsāya kusaladhammesu ekato uppajjamānesu saddhāva ‘‘bīja’’nti vuttāti ce? Bījakiccakaraṇato. Yathā hi tesu viññāṇaṃyeva vijānanakiccaṃ karoti, evaṃ saddhā bījakiccaṃ. Sā ca sabbakusalānaṃ mūlabhūtā. Yathāha – ‘‘saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati…pe… paññāya ca naṃ ativijjha passatī’’ti (ma. ni. 2.183).
何以他人因他人之教诲善法中起一时而生的信心称为“种子”？乃因信心起如种子之作业。譬如意识于其中作出认识之作业，信心亦复如是其种子之作业。彼此为一切善法之根本。如偈言：“由信而起，亲近如来，亲近后能呵护……以智慧洞察其本质”。
Akusaladhamme ceva kāyañca tapatīti tapo. Indriyasaṃvaravīriyadhutaṅgadukkarakārikānaṃ etaṃ adhivacanaṃ, idha pana indriyasaṃvaro adhippeto. Vuṭṭhīti vassavuṭṭhi vātavuṭṭhītiādi anekavidhā, idha vassavuṭṭhi adhippetā. Yathā hi brāhmaṇassa vassavuṭṭhisamanuggahitaṃ bījaṃ bījamūlakañca sassaṃ viruhati na milāyati nipphattiṃ gacchati, evaṃ bhagavato indriyasaṃvarasamanuggahitā saddhā, saddhāmūlā ca sīlādayo dhammā viruhanti, na milāyanti nipphattiṃ gacchanti. Tenāha ‘‘tapo vuṭṭhī’’ti.
不善法及身体的燃烧称为修勤。此乃指力持根门断恶，能勤修困难行的俗名。此处以根门持守为主导。所谓“雨季的增加”、“风季的增加”等种种名义，此处“雨季的增加”为主。譬如婆罗门守护雨季之种使其增长不坏，终获收成。同理，世尊守护根门的信心，连同信心之根戒律等法，亦增长不坏，终获成就。故名“修勤增加”。
Paññā meti ettha vutto me-saddo purimapadesupi yojetabbo ‘‘saddhā me bījaṃ, tapo me vuṭṭhī’’ti tena kiṃ dīpeti? Yathā, brāhmaṇa, tayā vapite khette sace vuṭṭhi atthi, iccetaṃ kusalaṃ. No ce atthi, udakampi tāva dātabbaṃ hoti. Tathā mayā hiriīse paññāyuganaṅgale manoyottena ekābaddhe kate vīriyabalībadde yojetvā satipācanena vijjhitvā attano cittasantānakhettamhi saddhābīje vapite vuṭṭhiyā abhāvo nāma natthi, ayaṃ pana me niccakālaṃ indriyasaṃvaratapo vuṭṭhīti.
此处所谓“智慧”，当以前文之“信心我之种，修勤我之增加”作引。其义为何？譬如婆罗门耕地，地里若有增加，则可生善；若无则须浇水滋养。依此观，沙利子以智慧并修勤为辅助，勤奋专注，觉察善根，故其心田信心之种必然增加不减，此乃我常时断恶持根之修勤增加。
Paññāti kāmāvacarādibhedato anekavidhā. Idha pana saha vipassanāya maggapaññā adhippetā. Yuganaṅgalanti yugañca naṅgalañca yuganaṅgalaṃ. Yathā hi brāhmaṇassa yuganaṅgalaṃ, evaṃ bhagavato duvidhāpi vipassanā paññā ca. Tattha yathā yugaṃ īsāya upanissayaṃ hoti, purato ca īsābaddhaṃ hoti, yottānaṃ nissayaṃ hoti, balībaddānaṃ ekato gamanaṃ dhāreti, evaṃ paññā hirippamukhānaṃ dhammānaṃ upanissayā hoti. Yathāha – ‘‘paññuttarā sabbe kusalā dhammā’’ti (a. ni. 8.83; 10.58) ca, ‘‘paññā hi seṭṭhā kusalā vadanti, nakkhattarājāriva tārakāna’’nti (jā. 2.17.81) ca. Kusalānaṃ dhammānaṃ pubbaṅgamaṭṭhena purato ca hoti. Yathāha – ‘‘sīlaṃ sirī cāpi satañca dhammo, anvāyikā paññavato bhavantī’’ti hirivippayogena anuppattito pana īsābaddho hoti. Manosaṅkhātassa samādhiyottassa nissayapaccayato yottānaṃ nissayo hoti. Accāraddhātilīnabhāvapaṭisedhanato vīriyabalībaddānaṃ ekato gamanaṃ dhāreti, yathā ca naṅgalaṃ phālayuttaṃ kasanakāle pathavighanaṃ bhindati, mūlasantānakāni padāleti, evaṃ satiyuttā paññā vipassanākāle dhammānaṃ santatisamūhakiccārammaṇaghanaṃ bhindati, sabbakilesamūlasantānakāni padāleti. Sā ca kho lokuttarāva, itarā pana lokikāpi siyā. Tenāha ‘‘paññā me yuganaṅgala’’nti.
智慧因欲界诸差别而多样化，此处以出离观察智慧为主。所谓辅以出离之教，智慧谓双融合，即辅因和主要因的融合。婆罗门之耦合农具与耕犁之间持有羁绊，同理世尊智慧亦有二重性质。其如耦与耒相系，先有耒，耦系其前，二物相依，妇依索系持重，智慧即是妨害心恶行的助缘。如偈言：“智慧超越一切善法”，又如“智慧为诸善中上首，犹如诸星之王”等，善法根源皆在先驱智慧，故智慧为引领正行之因。其相系性乃因厌恶恶行及追悔弃浊而具力量，对如耕犁破土、根凋枯的耦与之联结犹如念结合观照破除烦恼恶根。此智慧具出世间性质，且世间亦有。故曰“我之智慧耦具”。
Hirīyati pāpakehi dhammehīti hirī. Taggahaṇena tāya avippayuttaṃ ottappampi gahitameva hoti. Īsāti yuganaṅgalasandhārikā rukkhalaṭṭhi. Yathā hi brāhmaṇassa īsā yuganaṅgalaṃ dhāreti, evaṃ bhagavatopi hirī lokiyalokuttarapaññāsaṅkhātaṃ yuganaṅgalaṃ dhāreti hiriabhāve paññāya abhāvato. Yathā ca īsāpaṭibaddhayuganaṅgalaṃ kiccakaraṃ hoti acalaṃ asithilaṃ, evaṃ hiripaṭibaddhā ca paññā kiccakārī hoti acalā asithilā abbokiṇṇā ahirikena. Tenāha ‘‘hirī īsā’’ti. Munātīti mano, cittassetaṃ nāmaṃ. Idha pana manosīsena taṃsampayutto samādhi adhippeto. Yottanti rajjubandhanaṃ. Taṃ tividhaṃ īsāya saha yugassa bandhanaṃ, yugena saha balībaddānaṃ bandhanaṃ, sārathinā saha balībaddānaṃ ekābandhananti. Tattha yathā brāhmaṇassa yottaṃ īsāyugabalībadde ekābaddhe katvā sakakicce paṭipādeti, evaṃ bhagavato samādhi sabbeva te hiripaññāvīriyadhamme ekārammaṇe avikkhepasabhāvena bandhitvā sakakicce paṭipādeti. Tenāha ‘‘mano yotta’’nti.
害怕非善法名为害怕。警觉则于其害怕有谋防作用。所谓耦之作用，乃耦条之结合。譬如婆罗门耦条结合耒与力，万物相属牢固、坚固定。世尊亦有此守护人心的害怕警觉及智慧结合，智慧由无害怕所生。猗与害怕结合之能力，作业不动摇、不颓废，如同无耻者智慧工作动摇及衰落。故曰“害怕警觉”。“心”名意念，即心之境界。此中由意念之聚集且如何束缚亦有所指。所谓羁绊者即缰绳。此缰绳三重结合，即耦条与耒结合，耒与力结合，指导者与力结合。譬如婆罗门三者结合成一绳，合于牛役齐心顺行。同样世尊依此守护定心，令害怕、智慧、精进等法扎根结合，坚固无违，遂得圆满成就正法行。故曰“意缰绳”。
Cirakatādimatthaṃ saratīti sati. Phāletīti phālo. Pājenti etenāti pājanaṃ. Taṃ idha ‘‘pācana’’nti vuttaṃ. Patodassetaṃ nāmaṃ. Phālo ca pācanañca phālapācanaṃ. Yathā hi brāhmaṇassa phālapācanaṃ, evaṃ bhagavato vipassanāsampayuttā maggasampayuttā ca sati. Tattha yathā phālo naṅgalaṃ anurakkhati, purato cassa gacchati, evaṃ sati kusalākusalānaṃ dhammānaṃ gatiyo samanvesamānā ārammaṇe vā upaṭṭhāpayamānā paññānaṅgalaṃ rakkhati. Tenevesā ‘‘satārakkhena cetasā viharatī’’tiādīsu (a. ni. 10.20) viya ārakkhāti vuttā. Appamussanavasena cassā purato hoti. Satiparicite hi dhamme paññā pajānāti, no pamuṭṭhe. Yathā ca pācanaṃ balībaddānaṃ vijjhanabhayaṃ dassentaṃ saṃsīdituṃ na deti, uppathagamanaṃ vāreti, evaṃ sati vīriyabalībaddānaṃ apāyabhayaṃ dassentī kosajjasaṃsīdanaṃ na deti, kāmaguṇasaṅkhāte agocare cāraṃ nivāretvā kammaṭṭhāne niyojentī uppathagamanaṃ vāreti. Tenāha ‘‘sati me phālapācana’’nti.
长久以来，“心念”一词的本义为持续、流转之意。所谓“果报”，即结果；“滋养”，即供养。此处所说“供养”称为“施养”，又名“火种”。果报与施养合称为“果报施养”。正如婆罗门的果报施养一样，世尊以内观智慧圆满、证得正道的觉悟为施养。如同果报保护犁头、使其向前推进，心念实则守护善恶法之流转，紧随其源头、因缘而留驻。以此，谓之“以念心守护而住”，如《阿毗尼毗耶尼经》(a. ni. 10.20)中所说“守护着的”，“守护”即此意。善念以精进浸润，使心念始终先行。守护所知法则，当在正念护持中生智慧而得明了，而非迷乱忘失。正如施养火种显示劲力而不使火熄灭，能阻断离散；心念亦示精进的能量，破除堕落之因，不使心火熄灭，令行藏受止于清净善业，拒断退失。由此谓“我以施养与果报为心念”。
Kāyaguttoti tividhena kāyasucaritena gutto. Vacīguttoti catubbidhena vacīsucaritena gutto. Ettāvatā pātimokkhasaṃvarasīlaṃ vuttaṃ. Āhāre udare yatoti ettha āhāramukhena sabbapaccayānaṃ gahitattā catubbidhepi paccaye yato saṃyato nirupakkilesoti attho. Iminā ājīvapārisuddhisīlaṃ vuttaṃ. Udare yatoti udare yato saṃyato mitabhojī, āhāre mattaññūti vuttaṃ hoti. Iminā bhojane mattaññutāmukhena paccayapaṭisevanasīlaṃ vuttaṃ. Tena kiṃ dīpeti? Yathā tvaṃ, brāhmaṇa, bījaṃ vapitvā sassaparipālanatthaṃ kaṇṭakavatiṃ vā rukkhavatiṃ vā pākāraparikkhepaṃ vā karosi, tena te gomahiṃsamigagaṇā pavesaṃ alabhantā sassaṃ na vilumpanti, evamahampi taṃ saddhābījaṃ vapitvā nānappakārakusalasassaparipālanatthaṃ kāyavacīāhāraguttimayaṃ tividhaṃ parikkhepaṃ karomi , tena me rāgādiakusaladhammagomahiṃsamigagaṇā pavesaṃ alabhantā nānappakārakaṃ kusalasassaṃ na vilumpantīti.
所谓“身护”，是指以三种身行善法而守护身体；所谓“语护”，是指以四种语言善法而守护言语。以此，戒律中的基本道德守护得以维持。又所谓“食护”，乃以饮食为根本，通过食物的四重因缘皆摄持而调护，令无杂染。由此结成清净饮食守护戒。所谓“适腹”，即饮食中节制分量，节食有度，称为适量饮食守护戒。由此何以喻示？譬如婆罗门播撒种子，细心呵护，为保植株不为野兽毁伤，施设篱笆墙障。依此，我亦种下信根，细心呵护和培育遍多内外善根，身语戒律饮食三护三谨，设立三重护卫。因此，邪欲恶法之野兽难入，不得妄作诸恶。此即意谓三护三谨守护。
Saccaṃ karomi niddānanti ettha dvīhākārehi avisaṃvādanaṃ saccaṃ. Niddānanti chedanaṃ lunanaṃ uppāṭanaṃ . Karaṇatthe cetaṃ upayogavacanaṃ veditabbaṃ. Ayaṃ hettha attho ‘‘saccena karomi niddāna’’nti. Kiṃ vuttaṃ hoti – ‘‘yathā tvaṃ bāhiraṃ kasiṃ katvā sassadūsakānaṃ tiṇānaṃ hatthena vā asitena vā niddānaṃ karosi, evaṃ ahampi ajjhattikaṃ kasiṃ katvā kusalasassadūsakānaṃ visaṃvādanatiṇānaṃ saccena niddānaṃ karomī’’ti. Yathābhūtañāṇaṃ vā ettha saccanti veditabbaṃ. Tena attasaññādīnaṃ tiṇānaṃ niddānaṃ karomīti dasseti. Atha vā niddānanti chedakaṃ lāvakaṃ uppāṭakanti attho. Yathā tvaṃ dāsaṃ vā kammakaraṃ vā niddānaṃ karosi, ‘‘niddehi tiṇānī’’ti tiṇānaṃ chedakaṃ lāvakaṃ uppāṭakaṃ karosi, evamahaṃ saccaṃ karomīti dasseti, atha vā saccanti diṭṭhisaccaṃ. Tamahaṃ niddānaṃ karomi, chinditabbaṃ lunitabbaṃ uppāṭetabbaṃ karomīti. Iti imesu dvīsu vikappesu upayogenevattho yujjati.
「作真」意指切实打断，此处「棚担」有割断、剥削、拔除之意，用以指心智之用法。此意谓“以真实作断”。有何体证？譬如你在外田间割断杂草毒草，用刀斧割除杂苛不善之草，此乃真实断除。正见者亦复如是，于内心忤逆杂染不善法织草真实割断，彰显真知。且「棚担」又含割裂、掠夺、剥离之意。譬如割断奴仆或劳力，可谓割断割离，断绝拘束。此乃真实作断也，亦可理解为断见真理。故此二义合用，符合此处用法。
Soraccaṃ me pamocananti ettha yaṃ taṃ ‘‘kāyiko avītikkamo vācasiko avītikkamo’’ti sīlameva ‘‘soracca’’nti vuttaṃ, na taṃ adhippetaṃ. ‘‘Kāyagutto’’tiādinā hi taṃ vuttameva. Arahattaphalaṃ pana adhippetaṃ. Taṃ hi sundare nibbāne ratattā ‘‘soracca’’nti vuccati. Pamocananti yogavissajjanaṃ. Idaṃ vuttaṃ hoti – yathā tava pamocanaṃ punapi sāyanhe vā dutiyadivase vā anāgatasaṃvacchare vā yojetabbato appamocanameva hoti, na mama evaṃ. Na hi mama antarā mocanaṃ nāma atthi. Ahaṃ hi dīpaṅkaradasabalakālato paṭṭhāya paññānaṅgale vīriyabalībadde yojetvā kappasatasahassādhikāni cattāri asaṅkhyeyyāni mahākasiṃ kasanto tāva na muñciṃ, yāva na sammāsambodhiṃ abhisambujjhiṃ. Yadā ca me sabbaṃ taṃ kālaṃ khepetvā bodhimūle aparājitapallaṅke nisinnassa sabbaguṇaparivāraṃ arahattaphalaṃ udapādi, tadā mayā taṃ sabbussukkapaṭippassaddhiyā pamuttaṃ, na dāni puna yojetabbaṃ bhavissatīti. Etamatthaṃ sandhāyāha ‘‘soraccaṃ me pamocana’’nti.
「身解脱」意为身及语之戒律守护，乃正行守持此戒。所谓“解脱”，乃修习禅定而得解脱。此处“身解脱”用以称呼身语戒德的美称，而非真义“解脱”。真实的解脱乃阿拉汉果，是自在乐于清净涅槃的境界，故谓之“解脱”。“解脱”意指精神胜解、心识胜解。其释义为：如同你每晚或次日，按须解脱诸身结、厌烦纠缠，重得解脱自在；我于长远前世，以无明之纷扰束缚智慧之田，经历无数劫期，勤修积极不断，始证正觉。及至此时离遣一切障碍，安住无敌所依，身心无病及调伏群德涌现，得以真正解脱，今无须再受束缚。故于此有言“我得身解脱”。
Vīriyaṃme dhuradhorayhanti ettha vīriyanti kāyikacetasiko vīriyārambho. Dhuradhorayhanti dhurāyaṃ dhorayhaṃ, dhurāvahanti attho. Yathā hi brāhmaṇassa dhurāyaṃ dhorayhākaḍḍhitaṃ naṅgalaṃ bhūmighanaṃ bhindati, mūlasantānakāni ca padāleti, evaṃ bhagavato vīriyākaḍḍhitaṃ paññānaṅgalaṃ yathā vuttaṃ ghanaṃ bhindati, kilesasantānakāni ca padāleti. Tenāha ‘‘vīriyaṃ me dhuradhorayha’’nti. Atha vā purimadhurāvahattā dhurā, mūladhurāvahattā dhorayhā, dhurā ca dhorayhā ca dhuradhorayhā. Iti yathā brāhmaṇassa ekekasmiṃ naṅgale catubalībaddapabhedaṃ dhuradhorayhaṃ vahantaṃ uppannuppannaṃ tiṇamūlaghātañceva sassasampattiñca sādheti, evaṃ bhagavato catusammappadhānavīriyabhedaṃ dhuradhorayhaṃ vahantaṃ uppannuppannaṃ akusalaghātañceva kusalasampattiñca sādheti. Tenāha ‘‘vīriyaṃ me dhuradhorayha’’nti.
“精进为我如犁耕田”意指身体与心意的努力精进犹如用坚实体力拖耕犁头。犁力之强劲牢固，能破土碎硬，断开根株，摧毁恶草，犁头深划深入触地，使根基断裂。正如婆罗门用强犁破解土地、打断根子，护持良田。世尊的精进亦如坚犁头，破除烦恼根本，切断不善根苗，护持善法精进，达到丰硕圆满。故谓“我得如犁之精进”。再者，犁力强劲有先后之分：初期犁力沉重、推挽稳固，中后期即坚韧牢靠。婆罗门在犁头上施加四种精进之力，兼容断杂草根与获成良田庄稼。世尊亦以四种正勤精进，断除不善根，促成善乐丰盛。由此说“我得如犁精进”。
Yogakkhemādhivāhananti ettha yogehi khemattā nibbānaṃ yogakkhemaṃ nāma, taṃ adhikicca vāhīyati, abhimukhaṃ vā vāhīyatīti adhivāhanaṃ, yogakkhemassa adhivāhanaṃ yogakkhemādhivāhananti. Idaṃ vuttaṃ hoti – yathā tava dhuradhorayhaṃ puratthimādīsu aññataradisābhimukhaṃ vāhīyati, tathā mama dhuradhorayhaṃ nibbānābhimukhaṃ vāhīyatīti. Evaṃ vāhīyamānaṃva gacchati anivattantaṃ. Yathā tava naṅgalaṃ vahantaṃ dhuradhorayhaṃ khettakoṭiṃ patvā puna nivattati, evaṃ anivattantaṃ dīpaṅkarakālato paṭṭhāya gacchateva. Yasmā vā tena tena maggena pahīnā kilesā na punappunaṃ pahātabbā honti, yathā tava naṅgalena chinnāni tiṇāni puna aparasmiṃ samaye chinditabbāni honti, tasmāpi evaṃ paṭhamamaggavasena diṭṭhekaṭṭhe kilese, dutiyavasena oḷārike, tatiyavasena aṇusahagate, catutthavasena sabbakilese pajahantaṃ gacchati anivattantaṃ. Atha vā gacchati anivattanti nivattanarahitaṃ hutvā gacchatīti attho. Tanti taṃ dhuradhorayhaṃ. Evamettha attho veditabbo. Evaṃ gacchantañca yathā tava dhuradhorayhaṃ na taṃ ṭhānaṃ gacchati, yattha gantvā kassako asoko virajo hutvā na socati. Etaṃ pana taṃ ṭhānaṃ gacchati yattha gantvā na socati. Yattha satipācanena etaṃ vīriyadhuradhorayhaṃ codento gantvā mādiso kassako asoko virajo hutvā na socati, taṃ sabbasokasallasamugghātabhūtaṃ nibbānaṃ nāma asaṅkhataṃ ṭhānaṃ gacchatīti.
“护法驾赴涅槃”意指以不断的护持正行致使涅槃之境之守护者法门得到承载和推动。事实上，如犁力向四方推进，持续向目标前行，永不止息。正如大破坏烦恼之犁力，自古至今护持正觉道路，持之以恒，不令烦恼复生，如同犁头断割稻草须逐次割断。正因如此，早期圣道阶段，诸烦恼得以部分断除；继后逐渐深入，如蓄积之波浪划水，逐步断除所有烦恼而达成涅槃。此过程无停止无回转，意谓照耀真理之道永续前进。其驱动法力量持续前行，不返三恶趣、不受痛苦转折之拘束。如此行走的犁力正是此意。故称此义为“护法的驱载力”。依此行进者，不返回生死苦海，心灵坚固无忧无惧地发生涅槃；能远离世间一切忧虑、痛苦与不安，乃至离苦永乐安然现证涅槃之境。
Idāni nigamanaṃ karonto evamesā kasīti gāthamāha. Tassāyaṃ saṅkhepattho – yassa, brāhmaṇa, esā saddhābījā tapovuṭṭhiyā anuggahitā kasī paññāmayaṃ yuganaṅgalaṃ hirimayañca īsaṃ manomayena yottena ekābaddhaṃ katvā paññānaṅgalena satiphālaṃ ākoṭetvā satipācanaṃ gahetvā kāyavacīāhāraguttiyā gopetvā saccaṃ niddānaṃ katvā soraccapamocanaṃ vīriyadhuradhorayhaṃ yogakkhemābhimukhaṃ anivattantaṃ vāhantena kaṭṭhā kasī kammapariyosānaṃ catubbidhaṃ sāmaññaphalaṃ pāpitā, sā hoti amatapphalā, sā esā kasī amatapphalā hoti. Amataṃ vuccati nibbānaṃ, nibbānānisaṃsā hotīti attho. Sā kho panesā kasī na mamevekassa amatapphalā hoti, atha kho yo koci khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā etaṃ kasiṃ kasati, so sabbopi etaṃ kasitvāna sabbadukkhā pamuccatīti.
现在总结的时候，这位释迦牟尼佛讲了这首诗。这段的要义是：那位婆罗门，这种信心的种子，通过精进的努力而得到的丰收，具备智慧的力量和羞耻心，由此以心智相结合，形成一种扎根的智慧，打击正念的果实，抓住着身体和语言的饮食守护，形成真实的基础，达成解脱的结果，朝向以勇气为动力的平静安宁，持续不退地走向丰收的实践，最终收获四种共通的果报，而那就是无上的果报。这样的丰收被称为涅槃，涅槃的利益便是这个道理。实际上，这种丰收不仅仅属于我任何一个人，而是那位无论是王族、婆罗门、居士或出家人，凡是耕作这种丰收的人，都能借此丰收而摆脱所有的苦。
Evaṃ bhagavā brāhmaṇassa arahattanikūṭena nibbānapariyosānaṃ katvā desanaṃ niṭṭhāpesi. Tato brāhmaṇo gambhīratthaṃ desanaṃ sutvā – ‘‘mama kasiphalaṃ bhuñjitvā punapi divaseyeva chāto hoti, imassa pana kasī amatapphalā, tassa phalaṃ bhuñjitvā sabbadukkhā pamuccatī’’ti ñatvā pasanno pasannākāraṃ karonto bhuñjatu bhavaṃ gotamotiādimāha. Taṃ sabbaṃ tato parañca vuttatthamevāti. Paṭhamaṃ.
因此，世尊将这段有关阿拉汉果的教导传达了完毕。之后，婆罗门在深奥的意义下，听了教导后意识到：‘我所种的粮食，每天都能收获，但这种丰收是无上的果报，享用这种果实就能解脱所有的苦’，于是流露出欢喜之情，表露出礼敬，便说：‘愿您，果德玛，继续享用。’上述皆为前述内容的悉旨。第一段。
2. Udayasuttavaṇṇanā二、《伍达亚经》注释
§198
198. Dutiye odanena pūresīti attano atthāya sampāditena sūpabyañjanena odanena pūretvā adāsi. Bhagavā kira paccūsasamaye lokaṃ olokentova taṃ brāhmaṇaṃ disvā, pātova sarīrapaṭijagganaṃ katvā, gandhakuṭiṃ pavisitvā, dvāraṃ pidhāya, nisinno tassa bhojanaṃ upasaṃhariyamānaṃ disvā, ekakova pattaṃ aṃsakūṭe laggetvā, gandhakuṭito nikkhamma, nagaradvāre pattaṃ nīharitvā, antonagaraṃ pavisitvā, paṭipāṭiyā gacchanto brāhmaṇassa dvārakoṭṭhake aṭṭhāsi. Brāhmaṇo bhagavantaṃ disvā, attano sajjitaṃ bhojanaṃ adāsi. Taṃ sandhāyetaṃ vuttaṃ. Dutiyampīti dutiyadivasepi. Tatiyampīti tatiyadivasepi. Tāni kira tīṇi divasāni nirantaraṃ brāhmaṇassa gharadvāraṃ gacchantassa bhagavato antarā añño koci uṭṭhāya pattaṃ gahetuṃ samattho nāma nāhosi, mahājano olokentova aṭṭhāsi.
第二天，婆罗门用自己准备的美味米饭盛满，供奉给世尊。世尊在清晨时分，观察世间时，看见了那位婆罗门，就在早上进行身体的整理，进入香房，关上房门，坐在其中，望见他正在准备食物，独自将盛器放在肘部，便从香房出来，走到城门口，拿着盛器走入城中，正准备出发之际，站在婆罗门的门口。婆罗门看到世尊，便将自己准备的食物给予了他。对此作了这样的说明。第二次时，也是第二天。第三次时，也是第三天。其实这三个连续的日子里，婆罗门的门口再没有其他人能够站起身来去拿食物，众人只能目睹世尊的身影停在那里。
Etadavocāti brāhmaṇo tīṇi divasāni pattaṃ pūretvā dentopi na saddhāya adāsi, ‘‘gharadvāraṃ āgantvā ṭhitassa pabbajitassa bhikkhāmattampi adatvā bhuñjatī’’ti upārambhabhayena adāsi. Dadanto ca dve divasāni datvā kiñci avatvāva nivatto. Bhagavāpi kiñci avatvāva pakkanto. Tatiyadivase pana adhivāsetuṃ asakkonto etaṃ ‘‘pakaṭṭhako’’tiādivacanaṃ avoca. Bhagavāpi etaṃ vacanaṃ nicchārāpanatthameva yāva tatiyamagamāsi. Tattha pakaṭṭhakoti rasagiddho.
婆罗门对此说道：‘在这三天中，我即便满怀信心地供奉了食物，却也无法相信不曾供养给在门口的出家人。’出于畏惧嫉妒之心，他不愿意供养。于是，在将食物给予两天后，就匆匆离去。世尊也未做解释。到第三天，却因不能继续供养而说出那段‘清制’的话，世尊对此言说只是为了兜揽清白，直至抵达第三天。此中清制者，指的是过于贪恋食物。
Punappunaṃ ceva vapanti bījanti satthā brāhmaṇassa vacanaṃ sutvā, ‘‘brāhmaṇa, tvaṃ tīṇi divasāni piṇḍapātaṃ datvā osakkasi, punappunaṃ kātabbā nāma lokasmiṃ soḷasa dhammā’’ti vatvā te dhamme dassetuṃ imaṃ desanaṃ ārabhi. Tattha punappunaṃ ceva vapantīti ekasmiṃ sassavāre vuttaṃ ‘‘alamettāvatā’’ti anosakkitvā aparāparesupi sassavāresu ca vapantiyeva. Punappunaṃ vassatīti na ekadivasaṃ vassitvā tiṭṭhati, punappunadivasesupi punappunasaṃvaccharesupi vassatiyeva, evaṃ janapadā iddhā honti. Etenupāyena sabbattha nayo veditabbo.
屡次地播种，收割，修行者听见婆罗门的话后，就告诫他：‘婆罗门，经过三天的施食，便已耗尽，必须不断地付出，世间有十六种法则。’因此开始讲授这些法则。在此，屡次地播种，指的是对地的浇灌，已言及‘足够的量’来收成的种种结果。屡次地下雨，这是不是意味着仅在某一天下雨而持续下去，而是每一日、每一年都有不断的降雨。正如这样，当人们在乡村时就能得到丰收。以这种方式，法则在各处都应被理解。
Yācakāti imasmiṃ pade satthā desanākusalatāya attānampi pakkhipitvā dasseti. Khīranikāti khīrakārakā godohakā. Na hi te ekavārameva thanaṃ añchanti, punappunaṃ añchantā dhenuṃ duhantīti attho. Kilamati phandati cāti ayaṃ satto tena iriyāpathena kilamati ceva phandati ca. Gabbhanti soṇasiṅgālādīnampi tiracchānagatānaṃ kucchiṃ. Sivathikanti susānaṃ, mataṃ mataṃ sattaṃ tattha punappunaṃ harantīti attho. Maggañca laddhā apunabbhavāyāti apunabbhavāya maggo nāma nibbānaṃ, taṃ labhitvāti attho.
以请求为名，修行者有时也将其用于教学之中。乳牛，是指繁殖的母牛。并非它们只会在同一时间取食，而是不断取食的乳牛。即便如此，众生也因这行动方式而疲惫及回转不定。生或死之际，犹如狼、狐狸等若有腹中有子之生者。坟墓，指的是墓地，死亡的众生反复被移走。找到道路，则是得以不再重回此世，意指涅槃，而获得这种目的的涵义。
Evaṃ vutteti evaṃ bhagavatā antaravīthiyaṃ ṭhatvāva soḷasa punappunadhamme desentena vutte. Etadavocāti desanāpariyosāne pasanno saddhiṃ puttadāramittañātivaggena bhagavato pāde vanditvā etaṃ ‘‘abhikkantaṃ bho’’tiādivacanaṃ avoca. Dutiyaṃ.
如是说，世尊在内室安住，反复多次宣说十六法。此言谓说法结束后，欢喜地与子孙、亲友们以及族属在世尊足下顶礼，然后发出『极乐也』等言语。第二。
3. Devahitasuttavaṇṇanā三、《迭瓦希德经》注释
§199
199. Tatiye vātehīti udaravātehi. Bhagavato kira chabbassāni dukkarakārikaṃ karontassa pasatamuggayūsādīni āhārayato dubbhojanena ceva dukkhaseyyāya ca udaravāto kuppi. Aparabhāge sambodhiṃ patvā paṇītabhojanaṃ bhuñjantassāpi antarantarā so ābādho attānaṃ dassetiyeva. Taṃ sandhāyetaṃ vuttaṃ. Upaṭṭhāko hotīti paṭhamabodhiyaṃ anibaddhupaṭṭhākakāle upaṭṭhāko hoti. Tasmiṃ kira kāle satthuasītimahātheresu upaṭṭhāko abhūtapubbo nāma natthi. Nāgasamālo upavāno sunakkhatto cundo samaṇuddeso sāgato bodhi meghiyoti ime pana pāḷiyaṃ āgatupaṭṭhākā. Imasmiṃ pana kāle upavānatthero pātova uṭṭhāya pariveṇasammajjanaṃ dantakaṭṭhadānaṃ nhānodakapariyādanaṃ pattacīvaraṃ gahetvā anugamananti sabbaṃ bhagavato upaṭṭhānamakāsi. Upasaṅkamīti paṭhamabodhiyaṃ kira vīsati vassāni niddhūmaṃ araññameva hoti, bhikkhusaṅghassa udakatāpanampi na bhagavatā anuññātaṃ. So ca brāhmaṇo uddhanapāḷiṃ bandhāpetvā mahācāṭiyo uddhanamāropetvā uṇhodakaṃ kāretvā, nhānīyacuṇṇādīhi saddhiṃ taṃ vikkiṇanto jīvikaṃ kappeti. Nhāyitukāmā tattha gantvā mūlaṃ datvā nhāyitvā gandhe vilimpitvā mālaṃ piḷandhitvā pakkamanti. Tasmā thero tattha upasaṅkami.
199. 「第三，谓腹风。」世尊在世已六十年，行苦行者难事，身患痔疮等疾病，饮食难进，卧床痛苦，多因腹风作恶。即便成道后，虽享用美食，然时断时续的病痛仍显露自身。对此情况如此曰。初成道时，当守护者尚未建立，谓初成道时无前辈守护者。龙王雨云、虔敬者、准提天、萨咖天帝等，乃后出世之守护者。此时一诸多禅师却已安坐，起身恭敬，清扫禅室，献牙木供、洒水整洁，承受袈裟而随侍佛陀，尽心守护。谓恭敬即奉侍。传言初成道时，已有二十年虚无荒野，僧团中热水沐浴不为世尊所许。婆罗门烧制乌达那巴缇布织成大袈裟，施放披挂，使用热水，诸洗涤之灰一起买卖以谋生。欲洗净身则前往，焚香点水，用香气熏衣，驱除污垢而离去。故此禅师前往恭敬。
Kiṃ patthayānoti kiṃ icchanto. Kiṃ esanti kiṃ gavesanto. Pūjito pūjaneyyānanti idaṃ thero dasabalassa vaṇṇaṃ kathetumārabhi. Gilānabhesajjatthaṃ gatena kira gilānassa vaṇṇo kathetabboti vattametaṃ. Vaṇṇaṃ hi sutvā manussā sakkaccaṃ bhesajjaṃ dātabbaṃ maññanti. Sappāyabhesajjaṃ laddhā gilāno khippameva vuṭṭhāti. Kathentena ca jhānavimokkhasamāpattimaggaphalāni ārabbha kathetuṃ na vaṭṭati. ‘‘Sīlavā lajjī kukkuccako bahussuto āgamadharo vaṃsānurakkhako’’ti evaṃ pana āgamanīyapaṭipadaṃyeva kathetuṃ vaṭṭati. Pūjaneyyānanti asītimahātherā sadevakena lokena pūjetabbāti pūjaneyyā. Teyeva sakkātabbāti sakkareyyā. Tesaṃyeva apaciti kattabbāti apaceyyā. Bhagavā tesaṃ pūjito sakkato apacito ca, iccassa taṃ guṇaṃ pakāsento thero evamāha. Hātaveti harituṃ.
为何渴求？为何希冀？为何探求？为何寻觅？被尊敬者应受供养。此是禅师初步御八种力量之描述。彼当论及病医之所至，则应称病病者。此言人闻此描述，即知应予赠与良药，如此药得，则病者迅即康复。除此，亦应说入禅、出禅、禅定解脱的道路与果报，不应废弃。『持戒、羞愧、懊悔、知识渊博、能诵典籍及护持宗系』，此当述说为来访的修行者之事。所谓应供养，长老位列人间应当尊敬者。应受尊敬，谓当受恭敬。亦当防止轻慢。世尊曾示现尊敬与轻慢二德，禅师于是如此言说。言「击打」谓示厉之意。
Phāṇitassa ca puṭanti mahantaṃ nicchārikaṃ guḷapiṇḍaṃ. So kira ‘‘kiṃ samaṇassa gotamassa aphāsuka’’nti? Pucchitvā, ‘‘udaravāto’’ti sutvā, ‘‘tena hi mayamettha bhesajjaṃ jānāma, ito thokena udakena idaṃ phāṇitaṃ āloḷetvā nhānapariyosāne pātuṃ detha, iti uṇhodakena bahi parisedo bhavissati, iminā antoti evaṃ samaṇassa gotamassa phāsukaṃ bhavissatī’’ti vatvā therassa patte pakkhipitvā adāsi.
莲花苞内裂出大块甘露犹如蜂巢之蜜块。有问：『此乃舍卫城世尊之何病？』答曰：『腹风。』因知此药善治患病。以温水轻轻搅拌甘露，使其活化，洗浴之际用此甘露守护，尽愈后方可使用温水外浴，避免产生疠疾。言是甘露即舍卫城世尊药膏。比库于是欣然接受，更施以供养。
Upasaṅkamīti tasmiṃ kira ābādhe paṭippassaddhe ‘‘devahitena tathāgatassa bhesajjaṃ dinnaṃ, teneva rogo vūpasanto, aho dānaṃ paramadānaṃ brāhmaṇassā’’ti kathā vitthāritā jātā. Taṃ sutvā kittikāmo brāhmaṇo ‘‘ettakenapi tāva me ayaṃ kittisaddo abbhuggato’’ti somanassajāto attanā katabhāvaṃ jānāpetukāmo tāvatakeneva dasabale vissāsaṃ āpajjitvā upasaṅkami.
故此到来，疾病渐得平息，乃至『菩萨所授之药既得，病亦渐解，啊，此为最上捐施』之语广泛传播。闻此，立志闻名者婆罗门欢喜，谓『真未有他，以此闻名已极隆盛』，生欢喜心，欲显扬其本性，已得信心，乃趋肃然尊敬。
Dajjāti dadeyya. Kathaṃ hi yajamānassāti kena kāraṇena yajantassa. Ijjhatīti samijjhati mahapphalo hoti. Yovedīti yo avedi aññāsi, viditaṃ pākaṭamakāsi ‘‘yovetī’’tipi pāṭho, yo aveti jānātīti attho. Passatīti dibbacakkhunā passati. Jātikkhayanti arahattaṃ. Abhiññāvositoti jānitvā vosito vosānaṃ katakiccataṃ patto. Evaṃ hi yajamānassāti iminā khīṇāsave yajanākārena yajantassa. Tatiyaṃ.
宜施舍，宜布施。如何云事奉桑梓主？何以缘故奉事行礼？『尊敬』意涵深厚，有大功德。『知人施者』乃知晓尽人，明白而公然作证；亦有『施行者』之意。『观察』者，谓以天眼观察。『生死尽灭』者，即阿拉汉境界。『智慧增长』者，知道并增长了超凡智慧，完成智慧职事。如此世间尊敬，即是以此已断烦恼者行礼奉事。第三。
4. Mahāsālasuttavaṇṇanā四、《大富豪经》注释
§200
200. Catutthe lūkho lūkhapāvuraṇoti jiṇṇo jiṇṇapāvuraṇo. Upasaṅkamīti kasmā upasaṅkami? Tassa kira ghare aṭṭhasatasahassadhanaṃ ahosi. So catunnaṃ puttānaṃ āvāhaṃ katvā cattāri satasahassāni adāsi . Athassa brāhmaṇiyā kālaṅkatāya puttā sammantayiṃsu – ‘‘sace aññaṃ brāhmaṇiṃ ānessati, tassā kucchiyaṃ nibbattavasena kulaṃ bhijjissati. Handa naṃ mayaṃ saṅgaṇhāmā’’ti. Te cattāropi paṇītehi ghāsacchādanādīhi upaṭṭhahantā hatthapādasambāhanādīni karontā saṅgaṇhitvā ekadivasaṃ divā niddāyitvā vuṭṭhitassa hatthapāde sambāhamānā pāṭiyekkaṃ gharāvāse ādīnavaṃ vatvā – ‘‘mayaṃ tumhe iminā nīhārena yāvajīvaṃ upaṭṭhahissāma, sesadhanampi no dethā’’ti yāciṃsu. Brāhmaṇo puna ekekassa satasahassaṃ satasahassaṃ datvā attano nivatthapārupanamattaṃ ṭhapetvā sabbaṃ upabhogaparibhogaṃ cattāro koṭṭhāse katvā niyyādesi. Taṃ jeṭṭhaputto katipāhaṃ upaṭṭhahi.
第四句“lūkho lūkhapāvuraṇoti jiṇṇo jiṇṇapāvuraṇo”意为「丑陋者丑陋的覆盖，老者老的覆盖」。所谓“上前迎接”是指什么？据说他家中拥有八十万财富。他召集四个儿子，分给他们四十万。然后，因他的婆罗门妻子嫌弃儿子们迟到，便说：“假如带来别的婆罗门，他的家庭将因祸得祸。我们还是赶紧集合他吧。”于是这四个儿子用刀割草的刀片等扎伤并用手脚拍打彼此，将彼此团结在一起，日夜只睡一日一夜，清醒时手脚相依相持，立誓说：“我们今生将永远以此忠诚守护你，绝不背叛丝毫。”后该婆罗门将每人一百千授予，安置于其退隐处所，将所有供养用具分为四箱下令保管。最年长之子照顾了数月。
Atha naṃ ekadivasaṃ nhatvā āgacchantaṃ dvārakoṭṭhake ṭhatvā suṇhā evamāha – ‘‘kiṃ tayā jeṭṭhaputtassa sataṃ vā sahassaṃ vā atirekaṃ dinnamatthi? Nanu sabbesaṃ dve dve satasahassāni dinnāni, kiṃ sesaputtānaṃ gharassa maggaṃ na jānāsī’’ti? So ‘‘nassa vasalī’’ti kujjhitvā aññassa gharaṃ agamāsi, tatopi katipāhaccayena imināva upāyena palāpito aññassāti evaṃ ekagharepi pavesanaṃ alabhamāno paṇḍaraṅgapabbajjaṃ pabbajitvā bhikkhāya caranto kālānamaccayena jarājiṇṇo dubbhojanadukkhaseyyāhi milātasarīro bhikkhācārato āgamma, pīṭhakāya nipanno niddaṃ okkamitvā vuṭṭhāya nisinno attānaṃ oloketvā puttesu patiṭṭhaṃ apassanto cintesi – ‘‘samaṇo kira gotamo abbhākuṭiko uttānamukho sukhasambhāso paṭisanthārakusalo, sakkā samaṇaṃ gotamaṃ upasaṅkamitvā paṭisanthāraṃ labhitu’’nti nivāsanapāvuraṇaṃ saṇṭhapetvā bhikkhābhājanamādāya yena bhagavā tenupasaṅkami.
某日，此人洗澡后站在门廊处，听见有人说：“他给最年长儿子一百或千以上的钱财吗？既然都分给两位儿子各二十万，为何对其他儿子家的路却不熟悉？”他闻言摇头，去了别人家。别人用类似手法对待他，如此他得以单独进入一室，住在荒废的茅舍，剃去头发，出家为比库。随着时日渐长，年迈衰弱，食物匮乏，卧床不起，身躯虚弱，修行比库行持，经常抬头望望自己儿子，思量道：“那位沙门果德玛，行为正直，言语柔和，善于结交亲友，我们是否可以前去拜访他，求得助益？”他整理好房舍，取来饮食，向世尊前去。
Dārehisaṃpuccha gharā nikkhāmentīti sabbaṃ mama santakaṃ gahetvā mayhaṃ niddhanabhāvaṃ ñatvā attano bhariyāhi saddhiṃ mantayitvā maṃ gharā nikkaḍḍhāpenti.
请求离开娘家，即将离家，乃是我全部的行事基础。认识到我将死去，便与妻子同心议定，由她将我从家中赶出。
Nandissanti nandijāto tuṭṭho pamudito ahosiṃ. Bhavamicchisanti vuḍḍhiṃ patthayiṃ. Sāva vārenti sūkaranti yathā sunakhā vaggavaggā hutvā bhussantā bhussantā sūkaraṃ vārenti, punappunaṃ mahāravaṃ ravāpenti, evaṃ dārehi saddhiṃ maṃ bahuṃ vatvā viravantaṃ palāpentīti attho.
南弟散提、南弟乔达摩满心欢喜，感到非常快乐。他们期待增益，将来必有成就。他们每日吵闹，像猪群摸索寻觅，好像猪仔们一窝一窝相互寻觅，同样南弟散提、南弟乔达摩常常喧嚣，他们与我一起，热作争执，意欲驱赶。
Asantāti asappurisā. Jammāti lāmakā. Bhāsareti bhāsanti. Puttarūpenāti puttavesena. Vayogatanti tayo vaye gataṃ atikkantaṃ pacchimavaye ṭhitaṃ maṃ. Jahantīti pariccajanti.
“不和”意指与不善者关系紧张。“出生”指后代或后续出现。“言说”是他们说话的行为。“儿子形状”指像儿子一样的子孙。“年龄差异”指已过三龄以上成年，停留西方年岁的意思。“舍弃”即抛弃，舍离。
Nibbhogoti nipparibhogo. Khādanā apanīyatīti asso hi yāvadeva taruṇo hoti javasampanno, tāvassa nānārasaṃ khādanaṃ dadanti, jiṇṇaṃ nibbhogaṃ tato apanenti, antimavaye taṃ vattaṃ na labhati, gāvīhi saddhiṃ aṭaviyaṃ sukkhatiṇāni khādanto carati. Yathā so asso, evaṃ jiṇṇakāle viluttasabbadhanattā nibbhogo mādisopi bālakānaṃ pitā thero paragharesu bhikkhati.
“没有消耗”是指没有过度浪费。“食物未被取走”说的是例子，比如驴年轻时力壮，给予各类美味佳肴；但年老时则不再进食，甚至不取最后的食物。到了生命末期，与牛一起吃野外的干草叶子。就像这头驴一样，临终时因所有食物都已吃尽、无剩余，这种“无消耗”，即使幼小的儿子成为长老，仍在他人家中以比库身份修行。
Yañceti nipāto. Idaṃ vuttaṃ hoti – ye mama puttā anassavā appatissā avasavattino, tehi daṇḍova kira seyyo sundarataroti. Idānissa seyyabhāvaṃ dassetuṃ caṇḍampi goṇantiādi vuttaṃ.
所谓“摔倒”，这里是说——诸如我的子弟们，在没有戒律、没有法度、没有顺守之规矩的情况下，就像判刑棒一样令人害怕、严厉更加美好。现在为了显示“摔倒”的性质，也有诸如暴虐等显现。
Pure hotīti aggato hoti, taṃ purato katvā gantuṃ sukhaṃ hotīti attho . Gādhamedhatīti udakaṃ otaraṇakāle gambhīre udake patiṭṭhaṃ labhati.
“过去”意指起先、最初，指出在前方安顿、前往某地安乐无忧的意思。“撑篙者”指渡河时置杆入水底深处稳固船只者。
Pariyāpuṇitvāti uggaṇhitvā vā vācuggatā katvā. Sannisinnesūti tathārūpe brāhmaṇānaṃ samāgamadivase sabbālaṅkārapaṭimaṇḍitesu puttesu taṃ sabhaṃ ogāhetvā brāhmaṇānaṃ majjhe mahārahe āsane nisinnesu. Abhāsīti ‘ayaṃ me kālo’ti sabhāya majjhe pavisitvā hatthaṃ ukkhipitvā , ‘‘bho ahaṃ tumhākaṃ gāthā bhāsitukāmo, bhāsite suṇissathā’’ti vatvā – ‘‘bhāsa, brāhmaṇa, suṇomā’’ti vutto ṭhitakova abhāsi. ‘‘Tena ca samayena manussānaṃ vattaṃ hoti yo mātāpitūnaṃ santakaṃ khādanto mātāpitaro na poseti, so māretabbo’’ti. Tasmā te brāhmaṇaputtā pitupādesu nipatitvā ‘‘jīvitaṃ no tāta, dehī’’ti yāciṃsu. So pituhadayassa puttānaṃ muduttā ‘‘mā me, bho, bālake vināsayittha, posissanti ma’’nti āha.
“完全备足”意指升起、说出言语以成全。至于“集会之中”，是指在婆罗门们具有各种华丽装饰的子弟之间，于某一天婆罗门相聚，坐于大王座位之间。显现时，入席坐中，举手宣说：“这是我的时刻”，又说：“我想向你们讲诗，听者可留心”，众婆罗门应声说：“请讲，我们愿闻。”他说：“当时有人说：‘吃母亲父亲之冤仇的人，不养护双亲，应当被杀。’因此这些婆罗门子弟跪于父辈脚下，请求说：‘父亲啊，请留命。’那父亲心中喜悦，对儿子说：‘少年，勿令自己毁灭，他们必能养护你。’
Athassa putte manussā āhaṃsu – ‘‘sace, bho, ajja paṭṭhāya pitaraṃ na sammā paṭijaggissatha, ghātessāma vo’’ti. Te bhītā gharaṃ netvā paṭijaggiṃsu. Taṃ dassetuṃ atha kho naṃ brāhmaṇamahāsālantiādi vuttaṃ. Tattha netvāti pīṭhe nisīdāpetvā sayaṃ ukkhipitvā nayiṃsu. Nhāpetvāti sarīraṃ telena abbhañjitvā ubbaṭṭetvā gandhacuṇṇādīhi nhāpesuṃ. Brāhmaṇiyopi pakkosāpetvā, ‘‘ajja paṭṭhāya amhākaṃ pitaraṃ sammā paṭijaggatha. Sace pamādaṃ āpajjissatha, gharato vo nikkaḍḍhissāmā’’ti vatvā, paṇītabhojanaṃ bhojesuṃ.
后来这些子弟对人说：“若今日不正确迎接父亲，我们就要杀你。”他们害怕，带回家来，迎接父亲。为展示此事，还说有婆罗门大臣（如）说。说“带回”是指安坐于座位，自己举手，入座。他们以油搓身，擦洗身体，用香灰等熏身。婆罗门之妻也预备赐食，说：“今日接待我们父亲妥当，若有失误，必从家中逐出。”于是享用丰盛饮食。
Brāhmaṇo subhojanañca sukhaseyyañca āgamma katipāhaccayena sañjātabalo pīṇitindriyo attabhāvaṃ oloketvā, ‘‘ayaṃ me sampatti samaṇaṃ gotamaṃ nissāya laddhā’’ti paṇṇākāraṃ ādāya bhagavato santikaṃ agamāsi. Taṃ dassetuṃ atha kho sotiādi vuttaṃ. Tattha etadavocāti dussayugaṃ pādamūle ṭhapetvā etaṃ avoca. Saraṇagamanāvasāne cāpi bhagavantaṃ evamāha – ‘‘bho gotama, mayhaṃ puttehi cattāri dhurabhattāni dinnāni , tato ahaṃ dve tumhākaṃ dammi, dve sayaṃ paribhuñjissāmī’’ti. Kalyāṇaṃ, brāhmaṇa, pāṭiyekkaṃ pana mā niyyādehi, amhākaṃ ruccanaṭṭhānameva gamissāmāti. ‘‘Evaṃ, bho’’ti kho brāhmaṇo bhagavantaṃ vanditvā gharaṃ gantvā putte āmantesi ‘‘tātā, samaṇo gotamo mayhaṃ sahāyo, tassa dve dhurabhattāni dinnāni, tumhe tasmiṃ sampatte mā pamajjathā’’ti. Sādhu, tātāti. Punadivase bhagavā pubbaṇhasamaye pattacīvaraṃ ādāya jeṭṭhaputtassa nivesanadvāraṃ gato. So satthāraṃ disvāva hatthato pattaṃ gahetvā gharaṃ pavesetvā mahārahe pallaṅke nisīdāpetvā paṇītabhojanamadāsi. Satthā punadivase itarassa, punadivase itarassāti paṭipāṭiyā sabbesaṃ gharāni agamāsi. Sabbe tatheva sakkāraṃ akaṃsu.
婆罗门见美食与软床，经过数个小时，察见自己状态，心想：“这是我得遇依止圣人萨玛那果德玛之福报。”于是拿着叶片前往世尊处。对此有经文说，恶时节能以脚置于根基上说此话。归依后亦向世尊言：“尊者果德玛，吾以儿等获四根宝，现以两根归你，我自享两根。善哉婆罗门，你勿交付一根，我们自往安居处。”世尊应允。他对世尊行礼后回家，告诉子弟：“父亲切依尊者果德玛，赐我两根宝物，汝等勿玩忽此缘分。”子弟们答道“诚然父亲”。次日早，世尊持缁衣来到长子住所。那长子见师，伸手执叶，进门，坐于大王座上，供养丰盛饮食。世尊次日又往他处，依此顺序逐家往访，各家皆恭敬。
Athekadivasaṃ jeṭṭhaputtassa ghare maṅgalaṃ paccupaṭṭhitaṃ. So pitaraṃ āha – ‘‘tāta, kassa maṅgalaṃ demā’’ti. Amhe aññaṃ na jānāma? Nanu samaṇo gotamo mayhaṃ sahāyoti? Tena hi tumhe pañcahi bhikkhusatehi saddhiṃ svātanāya samaṇaṃ gotamaṃ nimantethāti. Brāhmaṇo tathā akāsi . Bhagavā adhivāsetvā punadivase bhikkhusaṅghaparivuto tassa gehadvāraṃ agamāsi. So haritupalittaṃ sabbālaṅkārapaṭimaṇḍitaṃ gehaṃ satthāraṃ pavesetvā buddhappamukhaṃ bhikkhusaṅghaṃ paññattāsanesu nisīdāpetvā appodakapāyāsañceva khajjakavikatiñca adāsi. Antarabhattasmiṃyeva brāhmaṇassa cattāropi puttā satthu santike nisīditvā āhaṃsu – ‘‘bho gotama, mayaṃ amhākaṃ pitaraṃ paṭijaggāma nappamajjāma, passathassa attabhāva’’nti. Satthā ‘‘kalyāṇaṃ vo kataṃ, mātāpituposakaṃ nāma porāṇakapaṇḍitānaṃ āciṇṇamevā’’ti vatvā mahānāgajātakaṃ (jā. 1.11.1 ādayo; cariyā. 2.1 ādayo) nāma kathetvā, cattāri saccāni dīpetvā dhammaṃ desesi. Desanāpariyosāne brāhmaṇo saddhiṃ catūhi puttehi catūhi ca suṇhāhi desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhito. Tato paṭṭhāya satthā na sabbakālaṃ tesaṃ gehaṃ agamāsīti. Catutthaṃ.
一天长子家有吉祥祭祀。他对子说：“父亲，应当赠予谁的吉庆？”他们答：“我们不知，还有谁？不正是同修萨玛那果德玛吗？”因此你们称萨玛那果德玛为我们同伴，结伴同修成百个比库。婆罗门如此说。世尊在家门前设坛，束带庄严华美之家，入座佛前，坐众比库安排座位上，供养少量净水、甜粥及蜜饯小品。婆罗门四子立于师旁，说：“尊者果德玛，我们向父亲尽孝，决不懈怠，请见我们诚心。”佛言：“善哉，汝等所作，抑制无为，乃是古圣智者所赞。”并说大象本生故事，释说四谛。讲法终毕，婆罗门与四子共听四经，依教法得智慧，并证得初果。师受服后不时往访此家。第四日结束。
5. Mānatthaddhasuttavaṇṇanā五、《傲慢僵硬者经》注释
§201
201. Pañcame mānatthaddhoti vātabharitabhastā viya mānena thaddho. Ācariyanti sippuggahaṇakāle ācariyo anabhivādentassa sippaṃ na deti, aññasmiṃ pana kāle taṃ na abhivādeti, atthibhāvampissa na jānāti. Nāyaṃ samaṇoti evaṃ kirassa ahosi – ‘‘yasmā ayaṃ samaṇo mādise jātisampannabrāhmaṇe sampatte paṭisanthāramattampi na karoti, tasmā na kiñci jānātī’’ti.
201. 第五：「骄傲自大」者，如同膀胱中充满风气的手臂，被自负所鼓胀。比库们在瓜分技艺时，若老师不敬重他则不给予技艺，若他不在场，则别人也不敬重他；这种人并不明白其真正意义。此人不能称为沙门，因为他在出生于贵族婆罗门家时，即使受到连续的好的修行果报，也不施加还敬，因此不知任何事理。
Abbhutavittajātāti abhūtapubbāya tuṭṭhiyā samannāgatā. Kesu cassāti kesu bhaveyya. Kyassāti ke assa puggalassa. Apacitā assūti apacitiṃ dassetuṃ yuttā bhaveyyuṃ. Arahanteti imāya gāthāya desanākusalattā attānaṃ antokatvā pūjaneyyaṃ dasseti. Pañcamaṃ.
这里说「无法认识已成异端的出生，唯以先前的满足为满足」。有的头发长，有的头发短，谁是谁的无人明了。若想指出不敬，则应当有所表现并被理解。通过此偈，说明不善说教者应当自己服侍崇敬阿拉汉。第五儒。
6. Paccanīkasuttavaṇṇanā六、《逆反者经》注释
§202
202. Chaṭṭhe ‘‘sabbaṃ seta’’nti vutte ‘‘sabbaṃ kaṇha’’ntiādinā nayena paccanīkaṃ karontassevassa sātaṃ sukhaṃ hotīti paccanīkasāto. Yoca vineyya sārambhanti yo karaṇuttariyalakkhaṇaṃ sārambhaṃ vinetvā suṇātīti attho. Chaṭṭhaṃ.
202. 第六，谈论“全是白色”时，用“全是黑色”等相对语使人感悟心中和合幸福，这称为对立之和合。意思是说，应除去妄念的开端，除去动机之开端，方可听闻善法。第六。
7. Navakammikasuttavaṇṇanā7. 新业者经注释
§203
203. Sattame navakammikabhāradvājoti so kira araññe rukkhaṃ chindāpetvā tattheva pāsādakūṭāgārādīni yojetvā nagaraṃ āharitvā vikkiṇāti, iti navakammaṃ nissāya jīvatīti navakammiko, gottena bhāradvājoti navakammikabhāradvājo. Disvānassa etadahosīti chabbaṇṇarasmiyo vissajjetvā nisinnaṃ bhagavantaṃ disvāna assa etaṃ ahosi. Vanasminti imasmiṃ vanasaṇḍe. Ucchinnamūlaṃ me vananti mayhaṃ kilesavanaṃ ucchinnamūlaṃ. Nibbanathoti nikkilesavano. Eko rameti ekako abhiramāmi. Aratiṃ vippahāyāti pantasenāsanesu ceva bhāvanāya ca ukkaṇṭhitaṃ jahitvā. Sattamaṃ.
203. 第七说“新业承载者巴拉德瓦迦”，他在深林砍伐树木，立即用这些造如楼房、宿舍者，搬至城中出售，依靠新行而存活者即是新业奴隶，因其族名为巴拉德瓦迦。看到佛时，放下复杂烦恼，心安坐立。此处“森林”即此处树林；“砍根”是断恶根，即断烦恼根。涅槃即无烦恼。独乐即独自欢喜。弃恶即离弃烦恼。第七。
8. Kaṭṭhahārasuttavaṇṇanā8. 薪柴持者经注释
§204
204. Aṭṭhame antevāsikāti veyyāvaccaṃ katvā sippuggaṇhanakā dhammantevāsikā. Nisinnanti chabbaṇṇarasmiyo vissajjetvā nisinnaṃ. Gambhīrarūpeti gambhīrasabhāve.
204. 第八，“终宿者”是经过教诲而做技能传授的比库。舍身坐于阳光辉映之处，表现内心之深沉庄严。
Bahubheraveti tatraṭṭhakasaviññāṇakaaviññāṇakabheravehi bahubherave. Vigāhiyāti anupavisitvā. Aniñjamānenātiādīni kāyavisesanāni, evarūpena kāyenāti attho. Sucārurūpaṃ vatāti atisundaraṃ vata jhānaṃ jhāyasīti vadati.
“众多宝藏者”是说能见六识与意识众多宝藏之人。未入座即是未坐定。身体特征如清净轻柔美妙禅相。此谓禅修者所说。
Vanavassito munīti vanaṃ avassito buddhamuni. Idanti idaṃ tumhākaṃ evaṃ vane nisinnakāraṇaṃ mayhaṃ accherarūpaṃ paṭibhāti. Pītimanoti tuṭṭhacitto. Vane vaseti vanamhi vasi.
被称为森林中隐士者，乃因隐居于林中。此说意为：你们这些坐于此林中的人，所展现的是我斩除一切染污的形态。所谓‘心欢喜’者，称为愉悦之心。居于林中，即是住于森林里。
Maññāmahanti maññāmi ahaṃ. Lokādhipatisahabyatanti lokādhipatimahābrahmunā sahabhāvaṃ. Ākaṅkhamānoti icchamāno. Tidivaṃ anuttaranti idaṃ brahmalokameva sandhāyāha. Kasmā bhavaṃ vijanamaraññamassitoti ahaṃ tāva brahmalokaṃ ākaṅkhamānoti maññāmi. Yadi evaṃ na hoti, atha me ācikkha, kasmā bhavanti? Pucchati. Brahmapattiyāti seṭṭhapattiyā . Idha idaṃ tapo kasmā karosīti aparenapi ākārena pucchati.
‘我想，我是想’者，谓心生意念之表现。‘与世间诸王及贤圣婆罗门为同伴’者，指与世间诸王、大婆罗门之相交。‘有所希求’者，即心存欲望。‘三界无上之天’者，指彼婆罗天界。‘所以希求此生存之因何？’吾即心想：我欲此婆罗天界。若非如此，且告我，此生因何故？他便问我。‘婆罗天寿命’者，意即寿命最长。此处又复问曰：‘此修持为何？’
Kaṅkhāti taṇhā. Abhinandanāti abhinandanavasena taṇhāva vuttā. Anekadhātūsūti anekasabhāvesu ārammaṇesu. Puthūti nānappakārā taṇhā sesakilesā vā. Sadāsitāti niccakālaṃ avassitā. Aññāṇamūlappabhavāti avijjāmūlā hutvā jātā. Pajappitāti taṇhāva ‘‘idampi mayhaṃ, idampi mayha’’nti pajappāpanavasena pajappitā nāmāti vuttā. Sabbā mayā byantikatāti sabbā taṇhā mayā aggamaggena vigatantā nirantā katā. Samūlikāti saddhiṃ aññāṇamūlena.
‘忧虑’即‘渴爱’。‘以欣慰名之’，谓以欢喜形容渴爱。‘多界者’，即众多界域众生之对象。‘大者’指多样之渴爱，余余染污之一。‘恒常者’，谓永恒不变者。‘由无明之根生’者，是谓由无明根本所生。‘显现者’，谓渴爱以“这是我的，这也是我的”之态度显现。‘一切由我断除’者，谓所有渴爱皆由我依根断除，已久而成。‘根本者’，谓依无明根本而生。
Anūpayoti anupagamano. Sabbesu dhammesu visuddhadassanoti iminā sabbaññutaññāṇaṃ dīpeti. Sambodhimanuttaranti arahattaṃ sandhāyāha. Sivanti seṭṭhaṃ . Jhāyāmīti dvīhi jhānehi jhāyāmi. Visāradoti vigatasārajjo. Aṭṭhamaṃ.
‘亲近者’，谓接近行持之意。‘诸法中清净之见’，谓由此显现通达清净无漏之智慧。‘无上觉者’，谓指阿拉汉之境界。‘极胜者’，谓最胜。‘以两禅修习’，谓以两种禅定修习。‘无烦恼者’，谓已断除一切烦恼。‘第八禅’。
9. Mātuposakasuttavaṇṇanā9. 养母者经注释
§205
205. Navame peccāti ito paṭigantvā. Navamaṃ.
205. 第九，过失章，从此处开始。第九章。
10. Bhikkhakasuttavaṇṇanā10. 乞食者经注释
§206
206. Dasame idhāti imasmiṃ bhikkhubhāve. Vissaṃ dhammanti duggandhaṃ akusaladhammaṃ. Bāhitvāti aggamaggena jahitvā. Saṅkhāyāti ñāṇena. Sa ve bhikkhūti vuccatīti so ve bhinnakilesattā bhikkhu nāma vuccati. Dasamaṃ.
206。‘此处’者，指此比库生活。‘断灭者’，谓污浊之不善法已除。‘抛弃’，以根本断除之意。‘灭尽’，谓以智慧断除尽净。‘彼为比库’，谓彼已断烦恼故称比库。第十。
11. Saṅgāravasuttavaṇṇanā11. 桑嘎拉瓦经注释
§207
207. Ekādasame paccetīti icchati pattheti. Sādhu, bhanteti āyācamāno āha. Therassa kiresa gihisahāyo, tasmā thero ‘‘ayaṃ varāko maṃ sahāyaṃ labhitvāpi micchādiṭṭhiṃ gahetvā mā apāyapūrako ahosī’’ti āyācati. Apicesa mahāparivāro, tasmiṃ pasanne pañcakulasatāni anuvattissantīti maññamānopi āyācati. Atthavasanti atthānisaṃsaṃ atthakāraṇaṃ. Pāpanti pāṇātipātādiakusalaṃ. Pavāhemīti galappamāṇaṃ udakaṃ otaritvā pavāhemi palāpemi. Dhammoti gāthā vuttatthāva. Ekādasamaṃ.
第207条。 “第十一者”谓欲，谓得。智慧长老求助言曰：长老的发废是家人的辅佐，因此长老言『这伙人虽得伴侣，却怀有邪见，莫使我堕入恶趣』而请愿。尤其那大队伍，想当中愉悦地追随五百家族长，即使自以为是地请求。意在利益、有利之说、利益之因。恶者谓杀生等不善行。所谓洗涤是指将溅沫水泼出。法义是诗句的含义。“第十一”条。
12. Khomadussasuttavaṇṇanā12. 麻布经注释
§208
208. Dvādasame khomadussaṃ nāmāti khomadussānaṃ ussannattā evaṃladdhanāmaṃ. Sabhāyanti sālāyaṃ. Phusāyatīti phusitāni muñcati vassati. Satthā kira taṃ sabhaṃ upasaṅkamitukāmo – ‘‘mayi evamevaṃ upasaṅkamante aphāsukadhātukaṃ hoti, ekaṃ kāraṇaṃ paṭicca upasaṅkamissāmī’’ti adhiṭṭhānavasena vuṭṭhiṃ uppādesi. Sabhādhammanti sukhanisinne kira asañcāletvā ekapassena pavisanaṃ tesaṃ sabhādhammo nāma, na mahājanaṃ cāletvā ujukameva pavisanaṃ. Bhagavā ca ujukameva āgacchati, tena te kupitā bhagavantaṃ hīḷentā ‘‘ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṃ jānissantī’’ti āhaṃsu. Santoti paṇḍitā sappurisā. Pahāyāti ete rāgādayo jahitvā rāgādivinayāya dhammaṃ bhaṇanti, tasmā te santo nāmāti. Dvādasamaṃ.
第208条。 “第十二者”名为“愚痴忧愁”，即“愚痴愁怨”的升级名称。眾会在堂馆中。谓触，即触摸了便掉落、生长。师欲来会曰：『你如此前来，持有烦恼；因一因缘故，故后续而至』，具坚定心诞生讲述。所谓众议，是对安坐者未生之扰动，独自默默进入者之法，不以大众震动而纷乱，唯有自直入而行。世尊亦只是径自而来，因而他们恼怒而辱骂世尊，谓：“一群剃头的沙门，有谁真正知法？”“善者”谓贤士。所谓“弃”，谓弃恶如嗔恨等，以断恶净洁之法而论，因此称之为善者。“第十二”条。
Upāsakavaggo dutiyo. · 近事男品第二。
Iti sāratthappakāsiniyā · 如是，《显明要义》中
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Brāhmaṇasaṃyuttavaṇṇanā niṭṭhitā. · 婆罗门相应注释结束。