5. Kassapasaṃyuttaṃ · 5. 咖萨巴相应义注
5. Kassapasaṃyuttaṃ第五 咖萨巴相应
1. Santuṭṭhasuttavaṇṇanā第一 知足经注释
§144
144. Kassapasaṃyuttassa paṭhame santuṭṭhāyanti santuṭṭho ayaṃ. Itarītarenāti na thūlasukhumalūkhapaṇītathirajiṇṇānaṃ yena kenaci, atha kho yathāladdhādīnaṃ itarītarena yena kenaci santuṭṭhoti attho. Cīvarasmiñhi tayo santosā yathālābhasantoso yathābalasantoso yathāsāruppasantosoti. Piṇḍapātādīsupi eseva nayo.
第一，关于咖萨巴集团，关于满足的说法是：满足者即为满足。所谓“他人不同”者，谓非粗重、细软、污秽、肮脏、破旧者，某种条件下的分别。又说按已得的等条件“他人不同”者，某种条件下的满足之义。僧衣三种满足，即取得的满足、力量的满足和合适的满足。施食等亦依此理。
Tesaṃ ayaṃ pabhedasaṃvaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti. Ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā cīvarāni labhitvā – ‘‘idaṃ therānaṃ cirapabbajitānaṃ, idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ, idaṃ appalābhīnaṃ hotū’’ti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā pana nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti. Ayamassa cīvare yathāsāruppasantoso.
此为其分类说明：若比库得到了美丽或不美丽的僧衣，则用此衣，不更取他衣，也不取他衣即使得到了。得此僧衣则称为取得的满足。又若年老体弱或疾病缠身者，穿重僧衣感到不便，则与同伴布施将其换置，轻便地穿着，即称力量的满足。再有者得了适当条件的僧衣，若是善因得来的袈裟或多件僧衣，作为长老多闻者、病人、少得者用，诸旧衣破衣残布纵剪碎成布片，缝制成桑迦袈裟而穿，亦称合适的满足。
Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa piṇḍapāte yathālābha santoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhutvā samaṇadhammaṃ karontopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajita-bahussuta-appalābhagilānānaṃ datvā , tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti. Ayamassa piṇḍapāte yathāsāruppasantoso.
比库得到了肮脏或洁净的施食，全用其所得，不取他物，即称取得的满足。若得的施食不符合其体况或病疾，感到不便，则供给同伴，比库施舍并亲自取食，依戒修行，亦称力量的满足。又有者得多样洁净施食，布施如同僧衣，供养长老、博学者、病者、少得者而食，有以遗施或浊食取食者，亦称合适的满足。
Idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na paṭighaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati. Ayamassa senāsane yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti. Ayamassa senāsane yathābalasantoso. Aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutaappalābhagilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti. Ayamassa senāsane yathāsāruppasantoso. Yopi ‘‘uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa paṭibujjhato pāpavitakkā pātubhavantī’’ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasanto santuṭṭhova hoti. Ayampi senāsane yathāsāruppasantoso.
比库得到居住处，喜欢或不喜欢，均不生喜怒，竟日如舂草驱蚊般以适量满足，此为取得的满足。若所得居处不适合，感到不便，则施予同伴的比库，自己安住在安乐居所中，也称力量的满足。再有者得来历显赫如军营、集会所、巧匠之家等诸多良居，如同僧衣，布施给长期出家、博学、少得、病者，若在某处寄住亦称满足。若思虑深刻察觉“所谓极佳居所，其坐处令昏沉，痛觉忧恼者随之生起，恶念常滞”，不愿得此居所，舍弃而住地下阴冷之地，亦称合适的满足。
Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti. Ayamassa gilānapaccaye yathālābhasantoso. Yo pana telenatthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā vā aññadeva vā pariyesitvā bhesajjaṃ karontopi santuṭṭhova hoti. Ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajita-bahussuta-appalābhagilānānaṃ datvā tesaṃ ābhatena yena kenaci yāpentopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ ‘‘gaṇha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha ‘‘muttaharītakaṃ nāma buddhādīhi vaṇṇita’’nti catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova hoti. Ayamassa gilānapaccaye yathāsāruppasantoso. Iti ime tayo santose sandhāya ‘‘santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena cīvarenā’’ti vuttaṃ.
比库得到药物，肮脏或洁净，食用所获，不取别物，此称取得的满足。若得油剂良药，则供养同伴，比库亲自取用，或他人向其求药亦称力量的满足。或多得良药，如僧衣布施给长老多闻者、病者、少得者，或以药代施食施食而满足，亦称合适的满足。若在一食中放入绿莳萝叶，在另一食中放入四甜，告诉长老“请收下，尊者”，由此令疾病消除，或弃四甜以绿莳萝叶作药而疗愈，即极为满足称誉。此为三种满足的说明，即“满足者，咖萨巴说的不同僧衣满足”。
Vaṇṇavādīti eko santuṭṭho hoti, santosassa vaṇṇaṃ na katheti. Eko na santuṭṭho hoti, santosassa vaṇṇaṃ katheti. Eko neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti. Eko santuṭṭho ca hoti, santosassa ca vaṇṇaṃ katheti. Ayaṃ tādisoti dassetuṃ itarītaracīvarasantuṭṭhiyā ca vaṇṇavādīti vuttaṃ. Anesananti dūteyyapahiṇagamanānuyogappabhedaṃ nānappakāraṃ anesanaṃ. Aladdhāti alabhitvā. Yathā ca ekacco ‘‘kathaṃ nu kho cīvaraṃ labhissāmī’’ti puññavantehi bhikkhūhi saddhiṃ ekato hutvā kohaññaṃ karonto uttasati paritassati, ayaṃ evaṃ aladdhā ca cīvaraṃ na paritassati. Laddhā cāti dhammena samena labhitvā. Agadhitoti vigatalobhagedho. Amucchitoti adhimattataṇhāya mucchaṃ anāpanno. Anajjhāpannoti taṇhāya anotthaṭo apariyonaddho. Ādīnavadassāvīti anesanāpattiyañca gadhitaparibhoge ca ādīnavaṃ passamāno. Nissaraṇapaññoti, ‘‘yāvadeva sītassa paṭighātāyā’’ti vuttanissaraṇameva jānanto paribhuñjatīti attho. Itarītarena piṇḍapātenātiādīsupi yathāladdhādīnaṃ yena kenaci piṇḍapātena, yena kenaci senāsanena, yena kenaci gilānapaccayabhesajjaparikkhārenāti evamattho daṭṭhabbo.
所谓色相论，一种为满足，不讲满足之色相；一种不满足，讲满足之色相；一种既不满足，亦不讲满足色相；一种同时满足与讲说满足色相。此说即为说明不同僧衣满足的色相论。所谓‘别受’，为差遣远行、运输差别，及多样的别受。‘已得’即是已获得。‘如一部分贤比库合起疑虑但不生恼恨，必欲持得他衣，怨恨绕心，却不扰乱僧团’，此即所谓已得。‘获得’谓依正法平等获得。‘离贪’谓已无贪着。‘愚痴’即未受过度渴爱。‘未引起贪欲’谓无无益及不适当的渴望。‘恐怖无明’即见谛及取用之害而止息。‘脱离智慧’谓对世法有解脱智慧，知冷遇无惧而享用。‘他衣、施食等不同，亦如已得施食、居舍、病药、医药等持用’者，应以此义理解。
Kassapena vā hi vo, bhikkhave, ovadissāmīti ettha yathā mahākassapatthero catūsu paccayesu tīhi santosehi santuṭṭho, tumhepi tathārūpā bhavathāti ovadanto kassapena ovadati nāma. Yo vā panassa kassapasadisoti etthāpi yo vā panaññopi kassapasadiso mahākassapatthero viya catūsu paccayesu tīhi santosehi santuṭṭho bhaveyya, tumhepi tathārūpā bhavathāti ovadanto kassapasadisena ovadati nāma. Tathattāya paṭipajjitabbanti ‘‘sammāsambuddhassa imāya imasmiṃ santuṭṭhisutte vuttasallekhācārapaṭipattiyā kathanaṃ nāma bhāro, amhākampi imaṃ paṭipattiṃ paripūraṃ katvā pūraṇaṃ bhāroyeva, āgato kho pana bhāro gahetabbo’’ti cintetvā yathā mayā kathitaṃ, tathattāya tathābhāvāya tumhehipi paṭipajjitabbanti. Paṭhamaṃ.
比库们，我要以咖萨巴大师为例教导你们。咖萨巴长老于四种因缘中依靠三种满足而心安理得，因此他内心安住，你们本应效法如其一般。用咖萨巴来教诲就是表达此意。又或者，如果有人与咖萨巴相似，无论是这里还是别处，亦或像咖萨巴长老一样于四种因缘中依靠三种满足而心安理得，也当被教导效法如其一般。实则应如此奉行，所谓正觉者在此安住满足法中提出的为人处世行为准则的教诲是一种负担。我们已完全履行此修行，并肩负这负担。如今此负担虽加于我们，但应当以此观念承担，如我所述般实践，你们也应当同样行持。第一。
2. Anottappīsuttavaṇṇanā第二 无愧经注释
§145
145. Dutiye anātāpīti yaṃ vīriyaṃ kilese ātapati, tena rahito. Anottappīti nibbhayo kilesuppattito kusalānuppattito ca bhayarahito. Sambodhāyāti sambujjhanatthāya. Nibbānāyāti nibbānasacchikiriyāya. Anuttarassa yogakkhemassāti arahattassa tañhi anuttarañceva catūhi ca yogehi khemaṃ.
145.第二，所谓无畏者即是指污垢（烦恼）所不侵染，解除恐惧者，善之生起者。所谓觉悟者，是为了成就完全觉知。所谓涅槃者，是实现涅槃之实证。所谓无上瑜伽安稳者，即指阿拉汉凭借那四种无上功德中的某些达到安稳无碍。
Anuppannātiādīsu ye pubbe appaṭiladdhapubbaṃ cīvarādiṃ vā paccayaṃ upaṭṭhākasaddhivihārika-antevāsīnaṃ vā aññatarato manuññavatthuṃ paṭilabhitvā taṃ subhaṃ sukhanti ayoniso gaṇhantassa aññataraṃ vā pana ananubhūtapubbaṃ ārammaṇaṃ yathā tathā vā ayoniso āvajjentassa lobhādayo pāpakā akusalā dhammā uppajjanti, te anuppannāti veditabbā. Aññathā hi anamatagge saṃsāre anuppannā nāma pāpakā dhammā natthi. Anubhūtapubbepi ca vatthumhi ārammaṇe vā yassa pakatibuddhiyā vā uddesaparipucchāya vā pariyattinavakammayonisomanasikārānaṃ vā aññataravasena pubbe anuppajjitvā pacchā tādisena paccayena sahasā uppajjanti, imepi ‘‘anuppannā uppajjamānā anatthāya saṃvatteyyu’’nti veditabbā. Tesuyeva pana vatthārammaṇesu punappunaṃ uppajjamānā nappahīyanti nāma, te ‘‘uppannā appahīyamānā anatthāya saṃvatteyyu’’nti veditabbā. Ayamettha saṅkhepo, vitthārato pana uppannānuppannabhedo ca pahānappahānavidhānañca sabbaṃ visuddhimagge ñāṇadassanavisuddhiniddese kathitaṃ.
所谓未生，是指以前未获得的条件或因缘，如先前未得到的袈裟等物资，乃至支持安心清醒修行的信心居住者等，他们从某处获得相应的人间供养，因而具有安乐。但若被不善念头错取，或执著不当，便生贪等恶不善法，这即为未生。否则，众生轮回究竟中，没有称作未生的恶法。即便先前未曾遇到的烦恼，在根据清净智慧、如所愿求知意趣或传授工夫、或应用正确专注的心念中，因特定因缘而忽然发生，也须知其为未生。那些未断灭恶法，在现行状态中反复生起而不退失者，即称作"生起而未失"。这里简略说，详细论述未生与已生的分别及断除方式，都在《净道知见》《显示清净》的注释中已详说。
Anuppannāme kusalā dhammāti appaṭiladdhāpi sīlasamādhimaggaphalasaṅkhātā anavajjadhammā. Uppannāti teyeva paṭiladdhā. Nirujjhamānā anatthāya saṃvatteyyunti te sīlādidhammā parihānivasena puna anuppattiyā nirujjhamānā anatthāya saṃvatteyyunti veditabbā. Ettha ca lokiyā parihāyanti, lokuttarānaṃ parihāni natthīti. ‘‘Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā’’ti imassa pana sammappadhānassa vasenāyaṃ desanā katā. Dutiyamaggo vā sīghaṃ anuppajjamāno, paṭhamamaggo nirujjhamāno anatthāya saṃvatteyyāti evampettha attho daṭṭhabbo. Iti imasmiṃ sutte ime cattāro sammappadhānā pubbabhāgavipassanāvasena kathitāti. Dutiyaṃ.
所谓未生善法，乃指尚未获得的戒定修行果，虽未真正具足，但仍为无垢之法。所谓已生者，则指已具足之善法。若已生之善法因失去对象而衰减，则属未生法失落而衰减，令其无益。这里指世俗中诸法都会灭失，唯有出世间法无灭失。说"已生善法之持久"，是为强调此正勤之力。本经所说此四种正勤之前部分别是观慧之所依。第二。
3. Candūpamasuttavaṇṇanā第三 月喻经注释
§146
146. Tatiye candūpamāti candasadisā hutvā. Kiṃ parimaṇḍalatāya? No, apica kho yathā cando gaganatalaṃ pakkhandamāno na kenaci saddhiṃ santhavaṃ vā sinehaṃ vā ālayaṃ vā nikantiṃ vā patthanaṃ vā pariyuṭṭhānaṃ vā karoti, na ca na hoti mahājanassa piyo manāpo, tumhepi evaṃ kenaci saddhiṃ santhavādīnaṃ akaraṇena bahujanassa piyā manāpā candūpamā hutvā khattiyakulādīni cattāri kulāni upasaṅkamathāti attho. Apica yathā cando andhakāraṃ vidhamati, ālokaṃ pharati, evaṃ kilesandhakāravidhamanena ñāṇālokapharaṇena cāpi candūpamā hutvāti evamādīhipi nayehi ettha attho daṭṭhabbo.
146.第三，所谓月亮影子，是指月亮的形状。何谓光环呢？不，月亮虽低垂于天际，行进时不与任何事物接触，不坠落，不拒斥任何处所，也无依止，无被影响。月光不被喜爱或憎恶。比方你们若不为某些同样不接触、不阻碍的众生所厌恶，而是如月光一样广受欢迎和喜爱，则四大贵族部族也愿来亲近你们。又如月光驱散黑暗，亮出光明，智慧能破除烦恼黑暗，故比作月光照亮。其示意就在此处。
Apakasseva kāyaṃ apakassa cittanti teneva santhavādīnaṃ akaraṇena kāyañca cittañca apakassitvā, apanetvāti attho. Yo hi bhikkhu araññepi na vasati, kāmavitakkādayopi vitakketi, ayaṃ neva kāyaṃ apakassati, na cittaṃ. Yo hi araññepi kho viharati, kāmavitakkādayo pana vitakketi, ayaṃ kāyameva apakassati, na cittaṃ. Yo gāmante vasati , kāmavitakkādayopi kho na ca vitakketi, ayaṃ cittameva apakassati, na kāyaṃ. Yo pana araññe ceva vasati, kāmavitakkādayo ca na vitakketi, ayaṃ ubhayampi apakassati. Evarūpā hutvā kulāni upasaṅkamathāti dīpento ‘‘apakasseva kāyaṃ apakassa citta’’nti āha.
身体与心灵如同和月亮负影一样承受影响。所谓负影，意指身体被损害但心灵未受损害，或心灵有伤害而身体未受害。举例：比库若不住于荒野，虽生淫念等妄想，身体不受损害也心未受害。若住于荒野，虽淫念生起，身体倒受影响，心未受损。若住村落，虽起淫念妄念，心受损而身体未害。若住荒野且妄念不生，则身心俱受影响。如此四种情况即诸贵族族群亦愿因此亲近。
Niccanavakāti niccaṃ navakāva, āgantukasadisā eva hutvāti attho. Āgantuko hi paṭipāṭiyā sampattagehaṃ pavisitvā sace naṃ gharasāmikā disvā, ‘‘amhākaṃ puttabhātaro vippavāsaṃ gatā evaṃ vicariṃsū’’ti anukampamānā nisīdāpetvā bhojenti, bhuttamattoyeva ‘‘tumhākaṃ bhājanaṃ gaṇhathā’’ti uṭṭhāya pakkamati, na tehi saddhiṃ santhavaṃ vā karoti, na kiccakaraṇīyāni vā saṃvidahati, evaṃ tumhepi paṭipāṭiyā sampattagharaṃ pavisitvā yaṃ iriyāpathesu pasannā manussā denti, taṃ gahetvā chinnasanthavā, tesaṃ kiccakaraṇīye abyāvaṭā hutvā nikkhamathāti dīpeti.
“常来”的意思为常常出现，像时常来访的客人一样。这里“客人”指依照常例进入居处的人。若有人进入小屋，被屋主人看见，便体恤说：“我们家小弟弟去闭关了，如此行住。”遂让坐下，一起吃喝，吃饱后起身说：“请拿您们的食物去吧。”他离开时，不与他们交通，也不做任何事。所以你们进入常来出现的居处，接受那些在路上给你们好脸色的人所给与的东西，收取后断绝交往，对于他们该做的事也不干，然后离开，此意是说。
Imassa pana niccanavakabhāvassa āvibhāvatthaṃ dvebhātikavatthu kathetabbaṃ – vasāḷanagaragāmato kira dve bhātikā nikkhamitvā pabbajitā, te cūḷanāgatthero ca mahānāgatthero cāti paññāyiṃsu. Te cittalapabbate tiṃsa vassāni vasitvā arahattaṃ pattā ‘‘mātaraṃ passissāmā’’ti āgantvā vasāḷanagaravihāre vasitvā punadivase mātugāmaṃ piṇḍāya pavisiṃsu. Mātāpi tesaṃ uḷuṅkena yāguṃ nīharitvā ekassa patte ākiri. Tassā taṃ olokayamānāya puttasineho uppajji. Atha naṃ āha – ‘‘tvaṃ, tāta, mayhaṃ putto mahānāgo’’ti. Thero ‘‘pacchimaṃ theraṃ puccha upāsike’’ti vatvā pakkāmi. Pacchimatherassapi yāguṃ datvā, ‘‘tāta, tvaṃ mayhaṃ putto cūḷanāgo’’ti pucchi? Thero ‘‘kiṃ, upāsike, purimaṃ theraṃ na pucchasī’’ti? Vatvā pakkāmi. Evaṃ mātarāpi saddhiṃ chinnasanthavo bhikkhu niccanavako nāma hoti.
至于“常来”的形态，有两姐妹故事可说明：据说瓦萨拉城村中有两姐妹出家，一人是长老小老，一人是长老大老。她们在心山住了三十年，成就阿拉汉果后说：“该去看母亲了。”于是来到瓦萨拉城寺住下，隔天去母村托钵。母亲手持一根大勺，舀羹汤到一叶器皿中。母亲看到她们，心生爱意，对一位子说：“孩子，你是我儿子大老。”长老对母亲说：“请问后方那位长老吧，居士。”母亲给后方那位羹汤说：“孩子，你是我儿子小老吗？”长老反问：“居士啊，你为何不问前方的长老？”说毕便去。如此母亲与两位长老断绝交往之举，称为比库“常来”的形态。
Appagabbhāti na pagabbhā, aṭṭhaṭṭhānena kāyapāgabbhiyena, catuṭṭhānena vacīpāgabbhiyena, anekaṭṭhānena manopāgabbhiyena ca virahitāti attho. Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ nāma saṅghagaṇapuggala-bhojanasālā-jantāgharanahānatittha-bhikkhācāramagga-antaragharappavesanesu kāyena appatirūpakaraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe pallatthikāya vā nisīdati pāde pādaṃ ādhāyitvā vāti evamādi (mahāni. 165). Tathā gaṇamajjhe. Gaṇamajjheti catuparisasannipāte vā suttantikagaṇādisannipāte vā. Tathā vuḍḍhatare puggale. Bhojanasālāya pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati. Tathā jantāghare. Vuḍḍhe cettha anāpucchā aggijalanādīni karoti. Nhānatitthe ca yadidaṃ ‘‘daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabba’’nti vuttaṃ, tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādhati. Bhikkhācāramagge pana aggāsanaaggodakaaggapiṇḍānaṃ atthāya purato gacchati bāhāya bāhaṃ paharanto. Antaragharappavesane vuḍḍhehi paṭhamataraṃ pavisati, daharehi saddhiṃ kāyakīḷanakaṃ karotīti evamādi.
“不起初”意即无初始，由八处身体先端、四处语先端、多处意先端缺少构成。所谓八处身体先端，即僧团众人、吃食处、住处、浴处、洗澡处及出入门的身体所触之处。譬如某人在僧团中随处坐，足依足上，如此情状。僧团中，即四众集会或经文集会中。老年人不坐在长者座，而坐在较新的座位。住处中，老人不问就做打火等事。浴处有言：“小孩和老人不同，经验程度不同应按规矩沐浴”，但不理会，坚持自来水洗澡，反而打扰老人和新来者。僧规路中，老人先头入室，与小孩一齐玩弄身戏。这类意，皆为八处身体先端的“不起初”之义。
Catuṭṭhānaṃ vacīpāgabbhiyaṃ nāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ. Seyyathidaṃ – idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati. Tathā pubbe vuttappakārassa gaṇassa majjhe puggalassa ca santike, tattheva manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti. Antaraghare pana ‘‘itthannāme kiṃ atthi? Kiṃ yāgu, udāhu khādanīyaṃ bhojanīyaṃ? Kiṃ me dassasi? Kiṃ ajja khādissāma? Kiṃ bhuñjissāma? Kiṃ pivissāmā’’tiādīni bhāsati.
“四处语先端”即僧团众人内的住处说话时不合宜之语。例如有一人在僧团中不问就说话，且提早说话，之前对经文会众及近人间，老者问答问题，老者不答，住处则说：“此物为何？是什么羹？哪食物？你看到了什么？今天要吃什么？要喝什么？”诸如此类话语。
Anekaṭṭhānaṃ manopāgabbhiyaṃ nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasāva kāmavitakkādīnaṃ vitakkanaṃ. Apica dussīlasseva sato ‘‘sīlavāti maṃ jano jānātū’’ti evaṃ pavattā pāpicchatāpi manopāgabbhiyaṃ. Iti sabbesampi imesaṃ pāgabbhiyānaṃ abhāvena appagabbhā hutvā upasaṅkamathāti vadati.
“多处意先端”即在各处身体、语言行为未违犯礼仪，但心中却有欲念等不善想法。即使保持戒律清净，人们却知道他“有戒”名声，然而心不正，生起恶念。因而称为“不起初”。综上三者体无三处先端之缺，即为“不起初”，进而进一步说明。
Jarudapānanti jiṇṇakūpaṃ. Pabbatavisamanti pabbate visamaṃ papātaṭṭhānaṃ. Nadīvidugganti nadiyā viduggaṃ chinnataṭaṭṭhānaṃ. Apakasseva kāyanti tādisāni ṭhānāni yo khiḍḍādipasuto kāyaṃ anapakassa ekatobhāriyaṃ akatvāva vāyupatthambhakaṃ aggāhāpetvā cittampi anapakassa ‘‘ettha patito hatthapādabhañjanādīni pāpuṇātī’’ti anādīnavadassāvitāya anubbejetvā sampiyāyamāno oloketi, so patitvā hatthapādabhañjanādianatthaṃ pāpuṇāti. Yo pana udakatthiko vā aññena vā kenaci kiccena oloketukāmo kāyaṃ apakassa ekato bhāriyaṃ katvā vāyupatthambhakaṃ gāhāpetvā, cittampi apakassa ādīnavadassanena saṃvejetvā oloketi, so na patati, yathāruciṃ oloketvā sukhī yenakāmaṃ pakkamati.
“老病”的意义，即年久凹陷的水井称“老井”。山崖险峻处称“陡峭山”。河岸切断称“断岸”。“凹陷”如身体某些部位凹陷不平，如受摔跤等外伤后肉体萎陷不坚实，甚至一侧身形缩瘦。此时心不能镇定，误以为“摔倒后将受手足骨断等伤害”，生起恐惧不安，心摇动不宁而观察。这就是“摔倒”，受手脚骨折等伤害的义。倘若人具水性或他能自查，此人身体即使一侧偏瘦瘫软，但心安定，观察顺心，安然离开，此即义。
Evamevakhoti ettha idaṃ opammasaṃsandanaṃ – jarudapānādayo viya hi cattāri kulāni, olokanapuriso viya bhikkhu. Yathā anapakaṭṭhakāyacitto tāni olokento puriso tattha patati, evaṃ arakkhitehi kāyādīhi kulāni upasaṅkamanto bhikkhu kulesu bajjhati, tato nānappakāraṃ sīlapādabhañjanādianatthaṃ pāpuṇāti. Yathā pana apakaṭṭhakāyacitto puriso tattha na patati, evaṃ rakkhiteneva kāyena rakkhitehi cittehi rakkhitāya vācāya suppaṭṭhitāya satiyā apakaṭṭhakāyacitto hutvā kulāni upasaṅkamanto bhikkhu kulesu na bajjhati. Athassa yathā tattha apatitassa purisassa, na pādā bhañjanti, evaṃ sīlapādo na bhijjati. Yathā hatthā na bhañjanti, evaṃ saddhāhattho na bhijjati. Yathā kucchi na bhijjati, evaṃ samādhikucchi na bhijjati. Yathā sīsaṃ na bhijjati, evaṃ ñāṇasīsaṃ na bhijjati, yathā ca taṃ khāṇukaṇṭakādayo na vijjhanti, evamimaṃ rāgakaṇṭakādayo na vijjhanti. Yathā so nirupaddavo yathāruci oloketvā sukhī yenakāmaṃ pakkamati, evaṃ bhikkhu kulāni nissāya cīvarādayo paccaye paṭisevanto kammaṭṭhānaṃ vaḍḍhetvā saṅkhāre sammasanto arahattaṃ patvā lokuttarasukhena sukhito yenakāmaṃ agatapubbaṃ nibbānadisaṃ gacchati.
如此说道，这里所说的譬喻对比是：诸苦老病等如四个家族，观察之人如同比库。就像不伤身心的人观察那些家族时，其中会陷落；同样，比库若以未受护卫的身等接近四家，则陷于家中，因而遭遇各种破戒伤脚等不善后果。反之，像护卫身心的人那样，受护卫的思想、受护卫的身、受护卫的语、依正念稳固的心，不损害己身时，比库以不伤身心的状态接近家族，在家中则不陷落。就如同那个未陷落之人，其脚不坏，与之相应戒足也不会受损。手不坏，则信心之手不坏。鞭梢不坏，则定之鞭梢不坏。头不坏，则智慧之头不坏。又如同那些尖锐刺物不陷入，比库的贪欲等烦恼刺物亦不侵入。比库若以无染无烦恼的心眼观察，以自己安乐之法行持，便适意、随所乐而去。如此，比库依止这家族与衣钵等条件，增长修习业处，熄灭烦恼，证得阿拉汉果，得於出世间乐，适意而去，朝向无前的涅槃之境。
Idāni yo hīnādhimuttiko micchāpaṭipanno evaṃ vadeyya ‘‘sammāsambuddho ‘tividhaṃ pāgabbhiyaṃ pahāya niccanavakattena candūpamā kulāni upasaṅkamathā’ti vadanto aṭṭhāne ṭhapeti, asayhaṃ bhāraṃ āropeti, yaṃ na sakkā kātuṃ taṃ kāretī’’ti, tassa vādapathaṃ pacchinditvā, ‘‘sakkā evaṃ kātuṃ, atthi evarūpo bhikkhū’’ti dassento kassapo, bhikkhavetiādimāha.
现在若有低劣心性、误入邪行者如此说：“正觉佛舍弃三种至上成就，反而以常暗无变的月亮之类家族为依止。”如此辩论，立场错误，自加重负；他人无法为所难者他却强行为之。对此，咖萨巴（长老）辩说：“这种行为确实能为之，确实存在这样的比库。”说完即体现出他是比库。
Ākāse pāṇiṃ cālesīti nīle gaganantare yamakavijjutaṃ cārayamāno viya heṭṭhābhāgaṃ uparibhāgaṃ ubhatopassesu pāṇiṃ sañcāresi. Idañca pana tepiṭake buddhavacane asambhinnapadaṃ nāma. Attamanoti tuṭṭhacitto sakamano, na domanassena pacchinditvā gahitamano. Kassapassa, bhikkhaveti idampi purimanayeneva paravādaṃ pacchinditvā atthi evarūpo bhikkhūti dassanatthaṃ vuttaṃ.
“在空中动动手”者，即像在蓝天之间交错闪烁双光，如此上下交织穿动双手。这里在三藏佛语中称为不相应行。意为心情满足安然，非因忧闷而损坏的心态。咖萨巴（长老）用“比库”称呼此行为，正是为了表明已有前述错误见解后指出存在真正的比库。
Pasannākāraṃkareyyunti cīvarādayo paccaye dadeyyuṃ. Tathattāya paṭipajjeyyunti sīlassa āgataṭṭhāne sīlaṃ pūrayamānā, samādhivipassanā maggaphalānaṃ āgataṭṭhāne tāni tāni sampādayamānā tathābhāvāya paṭipajjeyyuṃ. Anudayanti rakkhaṇabhāvaṃ. Anukampanti muducittataṃ. Ubhayañcetaṃ kāruññasseva vevacanaṃ. Kassapo, bhikkhaveti idampi purimanayeneva paravādaṃ pacchinditvā atthi evarūpo bhikkhūti dassanatthaṃ vuttaṃ. Kassapena vāti ettha candopamādivasena yojanaṃ katvā purimanayeneva attho veditabbo. Tatiyaṃ.
“若以清净仪表施舍衣钵者，则当以彼此作为戒律已至处的实相修持，增长止观道果之因，完成诸法而修持如是。此二者即是保护心态，且生慈悲柔和之心。二者皆为慈悲之言。”此亦是咖萨巴（长老）用“比库”称号，旨在指出前述错误见解后存在符合条件的比库。咖萨巴进一步借“月亮”等譬喻联系，深入阐述此意，此为第三点见解。
4. Kulūpakasuttavaṇṇanā第四 走访俗家经注释
§147
147. Catutthe kulūpakoti kulagharānaṃ upagantā. Dentuyeva meti dadantuyeva mayhaṃ. Sandīyatīti aṭṭīyati pīḷiyati. Sesamettha vuttanayānusāreneva veditabbaṃ. Catutthaṃ.
第147条。第四项关于家族成员进食。其意为“吃即在此”“给即为我”。“聚合”意为聚集、压迫。残余之意当根据经文述说顺序体会。以上即为第四条。
5. Jiṇṇasuttavaṇṇanā第五 年老经注释
§148
148. Pañcame jiṇṇoti thero mahallako. Garukānīti taṃ satthu santikā laddhakālato paṭṭhāya chinnabhinnaṭṭhāne suttasaṃsibbanena ceva aggaḷadānena ca anekāni paṭalāni hutvā garukāni jātāni. Nibbasanānīti pubbe bhagavatā nivāsetvā apanītatāya evaṃladdhanāmāni. Tasmāti yasmā tvaṃ jiṇṇo ceva garupaṃsukūlo ca. Gahapatānīti paṃsukūlikaṅgaṃ vissajjetvā gahapatīhi dinnacīvarāni dhārehīti vadati. Nimantanānīti piṇḍapātikaṅgaṃ vissajjetvā salākabhattādīni nimantanāni bhuñjāhīti vadati. Mama ca santiketi āraññikaṅgaṃ vissajjetvā gāmantasenāsaneyeva vasāhīti vadati.
第148条。“老者”指长老。意谓诸多沉重物体在佛出家之后，旧有住所断裂毁坏，同时有多处殖器断裂点以及布施坛。因故称为沉重之物。涅槃之前，世尊曾住处因不净而获此名称。故有“你是老者，也为沉重尘堆衣者”。“居士”乃指弃尘衣，受居士所赠衣物者。邀请者乃断舍乞食衣杖等邀请食品者也。我之常住意指撤弃林间生活区转住乡间村舍。
Nanu ca yathā rājā senāpatiṃ senāpatiṭṭhāne ṭhapetvā tassa rājūpaṭṭhānādinā attano kammena ārādhentasseva taṃ ṭhānantaraṃ gahetvā aññassa dadamāno ayuttaṃ nāma karoti, evaṃ satthā mahākassapattherassa paccuggamanatthāya tigāvutaṃ maggaṃ gantvā rājagahassa ca nāḷandāya ca antare bahuputtakarukkhamūle nisinno tīhi ovādehi upasampādetvā tena saddhiṃ attano cīvaraṃ parivattetvā theraṃ jātiāraññikaṅgañceva jātipaṃsukūlikaṅgañca akāsi, so tasmiṃ kattukamyatāchandena satthu cittaṃ ārādhentasseva paṃsukūlādīni vissajjāpetvā gahapaticīvarapaṭiggahaṇādīsu niyojento ayuttaṃ nāma karotīti. Na karoti. Kasmā? Attajjhāsayattā. Na hi satthā dhutaṅgāni vissajjāpetukāmo, yathā pana aghaṭṭitā bheriādayo saddaṃ na vissajjenti, evaṃ aghaṭṭitā evarūpā puggalā na sīhanādaṃ nadantīti nadāpetukāmo sīhanādajjhāsayena evamāha. Theropi satthu ajjhāsayānurūpeneva ‘‘ahaṃ kho, bhante, dīgharattaṃ āraññiko cevā’’tiādinā nayena sīhanādaṃ nadati.
岂不如国王任命大将于大将所驻之地，由国王侍从之人依其自己所为，供养彼大将，且代为持守，使之称为配属？佛亦复如是，为长老大咖萨巴到来之故，行诣三十七道品，至王舍城及那烂陀之间，依多子多孙之林聚处坐，持三种训诫而令受具足戒，乃与其共更换自己衣钵衣物，亦为长老更换出家之衣及衲衣。彼由渴愿为有为之所作，正如供养世尊般，舍弃尘堆之类，转而用舍宅居士之衣着，称为配属。然彼不为配属之意所染着。何以故？由于自心智识明了。世尊实不愿舍弃舍利衣等，如同缶锣等器皿之声不轻易舍弃，亦然如是，非缶锣等器皿者不象狮子吼，不欲发响，以狮子吼之意，传云。比库亦随导师意，宣言曰：『我，尊者，亦为长远之林居士』等词，以此示狮子吼之声起。
Diṭṭhadhammasukhavihāranti diṭṭhadhammasukhavihāro nāma āraññikasseva labbhati, no gāmantavāsino. Gāmantasmiñhi vasanto dārakasaddaṃ suṇāti, asappāyarūpāni passati, asappāye sadde suṇāti, tenassa anabhirati uppajjati. Āraññiko pana gāvutaṃ vā aḍḍhayojanaṃ vā atikkamitvā araññaṃ ajjhogāhetvā vasanto dīpibyagghasīhādīnaṃ sadde suṇāti, yesaṃ savanapaccayā amānusikāsavanarati uppajjati. Yaṃ sandhāya vuttaṃ –
所谓见法乐住，唯有于林居士可得，非乡村众住者可得。乡村居者，闻孩童之声，见非净之形，生厌恶，憎恶声生。然林居士则越渡村约半由旬，入深林住，闻诸夜猴、老虎、狮子等声，此类闻声因缘起，生出非人非鬼般之乐趣。此所因缘所说曰：
‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
『入虚空处之空屋，心安静之比库；
Amānusī ratī hoti, sammā dhammaṃ vipassato.
于彼生非人欢，无上正见之观。
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
不论何处专注，五蕴起灭相；
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ. (dha. pa. 373-374);
得其中极乐欢，知悉不死法。』（法句经 373-374）
‘‘Purato pacchato vāpi, aparo ce na vijjati;
无论前后是否存在他物，若不存在，他亦应自在轻安，如同一人独自游乐于林中。
Tattheva phāsu bhavati, ekassa ramato vane’’ti.
这便是乞食者所能获得的，不同于非乞食者。非乞食者实为无常行者，迅速奔走，反复进退，像是丢失了路标一般，在此处存在极大的疑惑。
Tathā piṇḍapātikasseva labbhati, no apiṇḍapātikassa. Apiṇḍapātiko hi akālacārī hoti, turitacāraṃ gacchati, parivatteti, palibuddhova gacchati, tattha ca bahusaṃsayo hoti. Piṇḍapātiko pana na akālacārī hoti, na turitacāraṃ gacchati, na parivatteti, apalibuddhova gacchati, tattha ca na bahusaṃsayo hoti.
而乞食者则非无常行者，不快速奔走，不反复进退，像有明确路标一般，在此处无多疑惑。如何说？非乞食者居于村庄外远处，当时心念如‘我想要米饭或伴饭，或在食堂、讲堂等处能得少许食物’时，便如猴子般剪断树枝，爬起树去，奔走不定为无常行者。又如人因农事等要事出门，急速行走，像追逐猎物般奔走，也是无常行者。他见某个方向有人问‘病人居家里还是不在家？’答曰‘不在家’，心生疑虑‘现今我从哪里得食？’心乱如火燎，奔向西方，携带路标，到另一西方，取另一标记，转回来说‘和尚，我要去西方，您保管我的标记，您把标记给我。’转动标记。若带一根标记食物，有人说‘也给那个标记的所有者一份吧’，他答‘把你的标记给我，我将以我的标记放食，给你看’—于是递给他人标记，吃食时将自己标记放置，吃毕又取回标记转动。住处时，国王大臣等献大施，标记多于远村，当他前往那里，七天都得不到标记，因无标记惶恐不安，故行而迷惑。倘若此人行事为标记食物所有人利益，他会向他们说‘他们会给我吗？或者不？是否好给？还是坏？是多是少？在凉处还是热处？’于是存在极大疑惑。
Kathaṃ? Apiṇḍapātiko hi gāmato dūravihāre vasamāno kālasseva ‘‘yāguṃ vā pārivāsikabhattaṃ vā lacchāmi, āsanasālāya vā pana uddesabhattādīsu kiñcideva mayhaṃ pāpuṇissatī’’ti makkaṭakasuttāni chindanto sayitagorūpāni uṭṭhāpento pātova gacchanto akālacārī hoti. Manusse khettakammādīnaṃ atthāya gehā nikkhanteyeva sampāpuṇituṃ migaṃ anubandhanto viya vegena gacchanto turitacārī hoti. Antarā kiñcideva disvā ‘‘asukaupāsako vā asukaupāsikā vā gehe, no gehe’’ti pucchati, ‘‘no gehe’’ti sutvā ‘‘idāni kuto labhissāmī’’ti? Aggidaḍḍho viya pavedhati, sayaṃ pacchimadisaṃ gantukāmo pācīnadisāya salākaṃ labhitvā aññaṃ pacchimadisāya laddhasalākaṃ upasaṅkamitvā, ‘‘bhante, ahaṃ pacchimadisaṃ gamissāmi, mama salākaṃ tumhe gaṇhatha, tumhākaṃ salākaṃ mayhaṃ dethā’’ti salākaṃ parivatteti. Ekaṃ vā pana salākabhattaṃ āharitvā paribhuñjanto ‘‘aparassāpi salākabhattassa pattaṃ dethā’’ti manussehi vutte, ‘‘bhante, tumhākaṃ pattaṃ detha, ahaṃ mayhaṃ patte bhattaṃ pakkhipitvā tumhākaṃ pattaṃ dassāmī’’ti aññassa pattaṃ dāpetvā bhatte āhaṭe attano patte pakkhipitvā pattaṃ paṭidento pattaṃ parivatteti nāma. Vihāre rājarājamahāmattādayo mahādānaṃ denti, iminā ca bhiyyo dūragāme salākā laddhā, tattha agacchanto puna sattāhaṃ salākaṃ na labhatīti alābhabhayena gacchati, evaṃ gacchanto palibuddho hutvā gacchati nāma. Yassa cesa salākabhattādino atthāya gacchati, ‘‘taṃ dassanti nu kho me, udāhu na dassanti, paṇītaṃ nu kho dassanti, udāhu lūkhaṃ, thokaṃ nu kho, udāhu bahukaṃ, sītalaṃ nu kho, udāhu uṇha’’nti evaṃ tattha ca bahusaṃsayo hoti.
反观乞食者，天亮便起，绕环作行，打扫身体，整洁安住，进入禅定境界，思念修行之境，确定时辰，到达集市施食时刻，不为无常行者。逐步细心察觉四处情况，不急不躁，不问‘病人在家还是不在’，标记食物不去收取，何故要转动标记？他并不因他人所有物而迷惑，关注修行法门，照自己喜欢进行，不似他人有多疑虑。若在村或街上未得食，则往他处行。乃至未得食时，往他处行，怀疑魔障，持无上法修习，宛如得不死般安住。
Piṇḍapātiko pana kālasseva vuṭṭhāya vattapaṭivattaṃ katvā sarīraṃ paṭijaggitvā vasanaṭṭhānaṃ pavisitvā kammaṭṭhānaṃ manasikatvā kālaṃ sallakkhetvā mahājanassa uḷuṅkabhikkhādīni dātuṃ pahonakakāle gacchatīti na akālacārī hoti, ekekaṃ padavāraṃ cha koṭṭhāse katvā vipassanto gacchatīti na turitacārī hoti, attano garubhāvena ‘‘asuko gehe, na gehe’’ti na pucchati, salākabhattādīniyeva na gaṇhāti. Agaṇhanto kiṃ parivattessati? Na aññassa vasena palibuddhova hoti , kammaṭṭhānaṃ manasikaronto yathāruci gacchati, itaro viya na bahusaṃsayo hoti. Ekasmiṃ gāme vā vīthiyā vā alabhitvā aññattha carati. Tasmimpi alabhitvā aññattha caranto missakodanaṃ saṅkaḍḍhitvā amataṃ viya paribhuñjitvā gacchati.
带尘衣者得食，非带者不得。非带者忙于寻求雨季起居，不寻求安身之地。带尘衣者则不为雨季起居所扰，只寻求供养之所。以此说『他见自得乐处』。此为第五。
Paṃsukūlikasseva labbhati, no apaṃsukūlikassa. Apaṃsukūliko hi vassāvāsikaṃ pariyesanto carati, na senāsanasappāyaṃ pariyesati. Paṃsukūliko pana na vassāvāsikaṃ pariyesanto carati, senāsanasappāyameva pariyesati. Tecīvarikasseva labbhati, na itarassa. Atecīvariko hi bahubhaṇḍo bahuparikkhāro hoti, tenassa phāsuvihāro natthi. Appicchādīnañceva labbhati, na itaresanti. Tena vuttaṃ – ‘‘attano ca diṭṭhadhammasukhavihāraṃ sampassamāno’’ti. Pañcamaṃ.
尘堆衣仅得于尘堆衣者，不得于非尘堆衣者。非尘堆衣者，因寻求雨季住处而游行，不寻求睡具。尘堆衣者则非因寻求雨季住处而游行，而是专寻睡具。三衣亦仅得于三衣者，不得他人。三衣者为多具多种衣物装备之人，故其无疏松隐居。少覆衣亦仅得于少覆衣者，不得他者。此由所说：「亲证自己法之安乐住者。」第五条。
6. Ovādasuttavaṇṇanā第六《教诫经》注释
§149
149. Chaṭṭhe ahaṃ vāti kasmā āha? Theraṃ attano ṭhāne ṭhapanatthaṃ. Kiṃ sāriputtamoggallānā natthīti? Atthi. Evaṃ panassa ahosi ‘‘ime na ciraṃ ṭhassanti, kassapo pana vīsavassasatāyuko, so mayi parinibbute sattapaṇṇiguhāyaṃ nisīditvā dhammavinayasaṅgahaṃ katvā mama sāsanaṃ pañcavassasahassaparimāṇakālapavattanakaṃ karissati, attano taṃ ṭhāne ṭhapemi, evaṃ bhikkhū kassapassa sussūsitabbaṃ maññissantī’’ti. Tasmā evamāha. Dubbacāti dukkhena vattabbā. Dovacassakaraṇehīti dubbacabhāvakaraṇehi. Appadakkhiṇaggāhinoti anusāsaniṃ sutvā padakkhiṇaṃ na gaṇhanti yathānusiṭṭhaṃ na paṭipajjanti, appaṭipajjantā vāmagāhino nāma jātāti dasseti. Accāvadanteti atikkamma vadante, sutapariyattiṃ nissāya ativiya vādaṃ karonteti attho. Ko bahutaraṃ bhāsissatīti dhammaṃ kathento ko bahuṃ bhāsissati, kiṃ tvaṃ, udāhu ahanti? Ko sundarataranti, eko bahuṃ bhāsanto asahitaṃ amadhuraṃ bhāsati, eko sahitaṃ madhuraṃ, taṃ sandhāyāha ‘‘ko sundaratara’’nti? Eko pana bahuñca sundarañca kathento ciraṃ na bhāsati, lahuññeva uṭṭhāti, eko addhānaṃ pāpeti, taṃ sandhāyāha ‘‘ko ciratara’’nti? Chaṭṭhaṃ.
149. 第六节：我为何如此说？是为了建立长老的位子。为何说沙利子和摩嘎剌那没有位子？是有的。然而，我出现了这样的念头：“这些人不能长久住持此位，唯有咖萨巴已年八十余岁，他在我般涅槃后，将安坐七十七个洞穴，整顿戒律教法，重新开启我的教法，延续五千年之久。我当在此位立基，以示比库们应当尊敬咖萨巴，视其为当尊者。”因此，我如此宣说。所谓“苦难”，是指难以言说的痛苦。所谓“两难由”，是因两难由所生。所谓“受不正的供养”，是指听从教诲却不随顺奉行，背离规戒、不依教义生活，乃至偏离正道，造成摇摆不定，故名为“受不正的供养”。所谓“逾越不当之言”，是指过分言说，依靠只闻的教义漫无边际地辩论，其意即为此。何人能多言？说教法者能多言？你曾说什么？有人说援引美好事理，多言者所说的话苦涩难听，有人言之甜蜜悦耳，因而产生疑问“何者更美？”又有人既多言又说美好事理，不能长久讲述，只能稍轻易地起伏，有人却抓住主要点，因而产生疑问“何者更持久？”此即第六节。
7. Dutiyaovādasuttavaṇṇanā第七《第二教诫经》注释
§150
150. Sattame saddhāti okappanasaddhā. Vīriyanti kāyikacetasikaṃ vīriyaṃ. Paññāti kusaladhammajānanapaññā. Na santi bhikkhū ovādakāti imassa puggalassa ovādakā anusāsakā kalyāṇamittā natthīti idaṃ, bhante, parihānanti dasseti. Sattamaṃ.
150. 第七节：所谓坚定信心，是指专一信心。所谓精进，是指身心精进。所谓智慧，是指出世间法的智慧。比库们没有劝导者，指的是此比库没有劝导者、教诲者、善知识。这一节是告诫放弃教诲，表达这个意思，第七节。
8. Tatiyaovādasuttavaṇṇanā第八《第三教诫经》注释
§151
151. Aṭṭhame tathā hi panāti pubbe sovacassatāya, etarahi ca dovacassatāya kāraṇapaṭṭhapane nipāto. Tatrāti tesu theresu. Ko nāmāyaṃ bhikkhūti ko nāmo ayaṃ bhikkhu? Kiṃ tissatthero kiṃ nāgattheroti? Tatrāti tasmiṃ evaṃ sakkāre kayiramāne. Tathattāyāti tathābhāvāya, āraññikādibhāvāyāti attho. Sabrahmacārikāmoti ‘‘ime maṃ parivāretvā carantū’’ti evaṃ kāmeti icchati patthetīti sabrahmacārikāmo. Tathattāyāti lābhasakkāranibbattanatthāya. Brahmacārupaddavenāti yo sabrahmacārīnaṃ catūsu paccayesu adhimattacchandarāgo upaddavoti vuccati, tena upaddutā. Abhipatthanāti adhimattapatthanā. Brahmacāriabhipatthanenāti brahmacārīnaṃ adhimattapatthanāsaṅkhātena catupaccayabhāvena. Aṭṭhamaṃ.
151. 第八节：这里“如此确实”是指以前有善口才之时，现今因善辩论的基础而有双方争辩。这句话中的“这些长老”是指何人？所谓何名比库，何名此比库？所谓三长老，何名酒长老？这里是在尊敬态度中提及。所谓“真实”，是指真实状态；所谓“森林行者等的状态”，乃其含义。所谓同修者，是指“请这些人保护我”这层意思，表达愿求保护、依止，即称为同修者。所谓真实，是为了获得财富、尊敬、回归之故。所谓“违犯出家人戒律”，是指对四种条件中执着、爱欲和憎恨加重的违犯行为，称为违犯。因此违犯者乃违犯戒律义。所谓“涅槃的愿望”，是指专注涅槃的心。所谓四种出家人因执着、爱欲、憎恨加重，而有所违犯，此谓之违犯心志。所谓专注持志法，则是指对三各因缘斩断的专一持志行为。第八节。
9. Jhānābhiññasuttavaṇṇanā第九《禅那与胜智经》注释
§152
152. Navame yāvadeva ākaṅkhāmīti yāvadeva icchāmi. Yāni pana ito paraṃ vivicceva kāmehītiādinā nayena cattāri rūpāvacarajjhānāni, sabbaso rūpasaññānaṃ samatikkamātiādinā nayena catasso arūpasamāpattiyo, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhanti evaṃ nirodhasamāpatti, anekavihitaṃiddhividhantiādinā nayena pañca lokikābhiññā ca vuttā. Tattha yaṃ vattabbaṃ siyā, taṃ sabbaṃ anupadavaṇṇanāya ceva bhāvanāvidhānena ca saddhiṃ visuddhimagge (visuddhi. 1.69) vitthāritameva. Chaḷabhiññāya pana āsavānaṃ khayāti āsavānaṃ khayena. Anāsavanti āsavānaṃ apaccayabhūtaṃ. Cetovimuttinti arahattaphalasamādhiṃ. Paññāvimuttinti arahattaphalapaññaṃ. Navamaṃ.
152. 第九节：所谓“我有渴求”，即我此刻正愿意、想要。所谓“以此、彼分开，称欲望”，以及“四种无色定的进入，超越一切色法和色知”的意义。所谓对四无色禅定的入相生，这说明色法和无色法的超越，以及对名色界识与无识境界的超越，达到诸相灭除的止灭定。诸多神通妙用及境界由此而出。对此应当说的内容，悉皆详尽解释且结合修行方法，共同展现清净的道路（引用清净经文，详见《清净经》第一章第六十九节）。依凭六通智慧，污垢习气得以消除，污垢消除者谓之无污垢。所谓心的解脱，是阿拉汉果位的定境；智慧解脱，则是阿拉汉果位的慧解脱。第九节。
10. Upassayasuttavaṇṇanā第十《住处经》注释
§153
153. Dasame āyāma, bhanteti kasmā bhikkhunīupassayagamanaṃ yācati? Na lābhasakkārahetu, kammaṭṭhānatthikā panettha bhikkhuniyo atthi, tā ussukkāpetvā kammaṭṭhānaṃ kathāpessāmīti yācati. Nanu ca so sayampi tepiṭako bahussuto, kiṃ sayaṃ kathetuṃ na sakkotīti? No na sakkoti. Buddhapaṭibhāgassa pana sāvakassa kathaṃ saddhātabbaṃ maññissantīti yācati. Bahukicco tvaṃ bahukaraṇīyoti kiṃ thero navakammādipasuto, yena naṃ evamāhāti? No, satthari pana parinibbute catasso parisā ānandattheraṃ upasaṅkamitvā, ‘‘bhante, idāni kassa pattacīvaraṃ gahetvā caratha, kassa pariveṇaṃ sammajjatha, kassa mukhodakaṃ dethā’’ti rodanti paridevanti. Thero ‘‘aniccā saṅkhārā, vuddhasarīrepi nillajjova maccurājā pahari. Esā saṅkhārānaṃ dhammatā, mā socittha, mā paridevitthā’’ti parisaṃ saññāpeti. Idamassa bahukiccaṃ. Taṃ sandhāya thero evamāha. Sandassesīti paṭipattiguṇaṃ dassesi. Samādapesīti gaṇhāpesi. Samuttejesīti samussāhesi. Sampahaṃsesīti paṭiladdhaguṇena modāpesi.
153. 第十节：“为何请示比库尼前来礼拜？”非因求得财富或尊敬及功德，这里确有比库尼出家修行者，因意欲引起精进，所以请求倾谈修行法门。难道我自己也没有深入研习三藏？为何不自说法呢？不，我不能。为使佛陀弟子信心坚定，特此请求。你职责繁多，须多行事，何以一位长老责问新比库修持业相？并非如此，释尊涅槃后，四众僧团到安那澈多长老处诉说：“尊者，此刻谁持衣？谁侍奉？谁清洁饮水？”长老答说：“诸行无常，衰老之身如同无耻之死神击打。这是诸行的法则，不应悲伤，不应哀怨。”因诸行如是，长老陈述法意，以示佛法之多义。此语含义为：昭示修行现象，受持戒律，精进努力，欣悦所获功德，欢喜所成正行。
Thullatissāti sarīrena thūlā, nāmena tissā. Vedehamuninoti paṇḍitamunino. Paṇḍito hi ñāṇasaṅkhātena vedena īhati sabbakiccāni karoti, tasmā ‘‘vedeho’’ti vuccati. Vedeho ca so muni cāti, vedehamuni. Dhammaṃbhāsitabbaṃ maññatīti tipiṭakadharassa dhammabhaṇḍāgārikassa sammukhe sayaṃ araññavāsī paṃsukūliko samāno ‘‘dhammakathiko aha’’nti dhammaṃ bhāsitabbaṃ maññati. Idaṃ kiṃ pana, kathaṃ panāti? Avajānamānā bhaṇati. Assosīti aññena āgantvā ārocitavasena assosi. Āgamehi tvaṃ, āvusoti tiṭṭha tvaṃ, āvuso. Mā te saṅgho uttari upaparikkhīti mā bhikkhusaṅgho atirekaokāse taṃ upaparikkhīti. Idaṃ vuttaṃ hoti – ‘‘ānandena buddhapaṭibhāgo sāvako vārito, ekā bhikkhunī na vāritā, tāya saddhiṃ santhavo vā sineho vā bhavissatī’’ti mā taṃ saṅgho evaṃ amaññīti.
Thullatissa 为身躯庞大、名为提舍者。意为贤者圣人，因知悉此事而善行诸事，故称为“贤者”。此人亦称为贤者圣人。以为应当宣说法义，是藏三藏的教法守护者，亲自居于幽林，身穿尘衣，自谓是说法者，意谓应当讲法。这里“这是何意？何谓讲法？”即是不顾忌他人而发言。所谓助听，乃前来恳请并鼓励说法。所谓“你要安住”，是指劝导比库僧团勿生亲疏差别，不应在不同场合分开观察。上述成文语句谓“受佛陀赞誉的弟子护卫众，唯有一名比库尼不被护卫。与其共处或怜爱众生，即不应离间僧团。”此言意在讲述此法义，强调不可轻视僧团，专为僧团和谐。
Idāni attano buddhapaṭibhāgabhāvaṃ dīpento taṃ kiṃ maññasi, āvusotiādimāha? Sattaratananti sattahatthappamāṇaṃ. Nāganti hatthiṃ. Aḍḍhaṭṭharatanaṃ vāti aḍḍharatanena ūnaaṭṭharatanaṃ, purimapādato paṭṭhāya yāva kumbhā vidatthādhikasattahatthubbedhanti attho. Tālapattikāyāti taruṇatālapaṇṇena. Cavitthāti cutā, na matā vā naṭṭhā vā, buddhapaṭibhāgassa pana sāvakassa upavādaṃ vatvā mahākassapatthere chahi abhiññāhi sīhanādaṃ nadante tassā kāsāvāni kaṇṭakasākhā viya kacchusākhā viya ca sarīraṃ khādituṃ āraddhāni, tāni hāretvā setakāni nivatthakkhaṇeyevassā cittassādo udapādīti. Dasamaṃ.
现在自己心中明亮地知见着佛的教法本质，你以为什么呢？有说七宝，也就是说有七手指那么多。所谓『龙』是象的意思。所谓『十五宝』，乃是说的是半数宝物，减去一十五宝；从前足开始，依次排列，直至坛罐，超过七手指的宝物的含义。所谓『棕榈叶』，是指年轻的棕榈叶。所谓『切断』，是已剪下，而非自然脱落。如此说明佛法的本质，弟子们即使反对，也如同向大咖萨巴长老发出狮吼，衣钵如带刺的树枝，宛若尖刺枝干般，欲啃食身躯；于是弃去这些，白色布料随即展开，这时内心得以安住，犹如水面浮起。以上为第十。
11. Cīvarasuttavaṇṇanā第十一《衣经》注释
§154
154. Ekādasame dakkhiṇāgirisminti rājagahaṃ parivāretvā ṭhitassa girino dakkhiṇabhāge janapado dakkhiṇāgiri nāma, tasmiṃ cārikaṃ caratīti attho. Cārikā ca nāma duvidhā hoti turitacārikā ca aturitacārikā ca. Tattha yaṃ ekacco ekaṃ kāsāvaṃ nivāsetvā ekaṃ pārupitvā pattacīvaraṃ aṃse laggetvā chattaṃ ādāya sarīrato sedehi paggharantehi divasena sattaṭṭhayojanāni gacchati, yaṃ vā pana buddhā kiñcideva bodhaneyyasattaṃ disvā yojanasatampi yojanasahassampi khaṇena gacchanti, esā turitacārikā nāma. Devasikaṃ pana gāvutaṃ aḍḍhayojanaṃ tigāvutaṃ yojananti ettakaṃ addhānaṃ ajjatanāya nimantanaṃ adhivāsayato janasaṅgahaṃ karoto gamanaṃ, esā aturitacārikā nāma. Ayaṃ idha adhippetā.
第154节，说的是第十一日，环绕王舍城的山称为南山，位于该山南侧的国度名为南山国。在那里行走的意思。行走者分为两种：急速行走者与不急速行走者。若有人携带一粼荒布，另持一块布，肩披袈裟，带着伞，从身体落坐的地方起程，七天内行走七十余由旬。而佛陀若观察到值得觉悟的国土，纵然路途有数十由旬乃至千由旬，也能迅速通过者者，称为急速行走者。天人愈加维持牛马生活区约二十五由旬，三十五由旬，这些从寺庙到村庄，或供养地点来往聚集，称为不急速行走者。这是在这里规定的。
Nanu ca thero pañcavīsati vassāni chāyā viya dasabalassa pacchato pacchato gacchantova ahosi, ‘‘kahaṃ ānando’’ti vacanassa okāsameva na adāsi, so kismiṃ kāle bhikkhusaṅghena saddhiṃ cārikaṃ carituṃ okāsaṃ labhatīti? Satthu parinibbānasaṃvacchare. Parinibbute kira satthari mahākassapatthero satthu parinibbāne sannipatitassa bhikkhusaṅghassa majjhe nisīditvā dhammavinayasaṅgāyanatthaṃ pañcasate bhikkhū uccinitvā, ‘‘āvuso, mayaṃ rājagahe vassaṃ vasantā dhammavinayaṃ saṅgāyissāma, tumhe pure vassūpanāyikāya attano palibodhaṃ ucchinditvā rājagahe sannipatathā’’ti vatvā attanā rājagahaṃ gato. Ānandattheropi bhagavato pattacīvaraṃ ādāya mahājanaṃ saññāpento sāvatthiṃ gantvā tato nikkhamma rājagahaṃ gacchanto dakkhiṇāgirismiṃ cārikaṃ cari. Taṃ sandhāyetaṃ vuttaṃ.
有一位长老像树影般经历了二十五个雨季，时时尾随身后。有人问他：“安那多住在哪里？”他并未应答。那是什么时候，长老才得与比库僧团共同外出行走呢？是佛涅槃之时。据说佛涅槃后，大咖萨巴长老坐在涅槃时佛陀所在的比库僧团中，五百比库起坐，称道：“朋友们，我们将在王舍城过雨季，诵持法律。汝等事先遣使出家人，将自我觉悟的讯息传达至王舍城”。于是他自往王舍城。安那多长老亦持佛袈裟，报告大众，入城维萨蒂，随后出城，南山行走。此事曾如是被述说。
Yebhuyyenakumārabhūtāti ye te hīnāyāvattā nāma, te yebhuyyena kumārakā daharā taruṇā ekavassikadvevassikā bhikkhū ceva anupasampannakumārakā ca. Kasmā panete pabbajitā, kasmā hīnāyāvattāti? Tesaṃ kira mātāpitaro cintesuṃ – ‘‘ānandatthero satthu vissāsiko aṭṭha vare yācitvā upaṭṭhahati, icchiticchitaṭṭhānaṃ satthāraṃ gahetvā gantuṃ sakkoti, amhākaṃ dārake etassa santike pabbājema, so satthāraṃ gahetvā āgamissati, tasmiṃ āgate mayaṃ mahāsakkāraṃ kātuṃ labhissāmā’’ti. Iminā tāva kāraṇena nesaṃ ñātakā te pabbājesuṃ. Satthari pana parinibbute tesaṃ sā patthanā upacchinnā, atha te ekadivaseneva uppabbājesuṃ.
所谓成为贵族子弟者，是指属于较低阶层的年轻人，包括孩童、少年、青年，以及修行时间只有一年或两年的比库，甚至尚未受具戒的小孩。为何他们被称为低阶层者？因为他们的父母心中忧虑：“安那多长老是正法的护持者，他具足八项法门，虚心发愿担任老师，我们孩子得以依附他出家修行，他必将扶持护持老师，等其归来，我们亦可获大供养”。基于此因缘，其亲族才支持他们出家。然而当护法者涅槃后，这些念头消逝，遂于次日才出家。
Yathābhirantanti yathāruciyā yathāajjhāsayena. Tikabhojanaṃ paññattanti, idaṃ ‘‘gaṇabhojane aññatra samayā pācittiya’’nti (pāci. 211). Idaṃ sandhāya vuttaṃ. Tattha hi tiṇṇaṃ janānaṃ akappiyanimantanaṃ sādiyitvā ekato paṭiggaṇhantānampi anāpatti, tasmā ‘‘tikabhojana’’nti vuttaṃ.
依照喜好、兴趣和专心程度。所谓三餐，是指在『团体餐食』之外的餐食，按『忏悔律』条文第二百一十一。是针对这条戒律所讲述的。在那里，因三人一组互相邀请，不同意者也无罪。所以称为『三餐』。
Dummaṅkūnaṃ puggalānaṃ niggahāyāti dussīlapuggalānaṃ niggaṇhanatthaṃ. Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti dummaṅkūnaṃ niggaheneva pesalānaṃ uposathapavāraṇā vattanti, samaggavāso hoti, ayaṃ tesaṃ phāsuvihāro hoti, imassa phāsuvihārassa atthāya. Mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyunti yathā devadatto sapariso kulesu viññāpetvā bhuñjanto pāpicche nissāya saṅghaṃ bhindi, evaṃ aññepi pāpicchā gaṇabandhena kulesu viññāpetvā bhuñjamānā gaṇaṃ vaḍḍhetvā taṃ pakkhaṃ nissāya mā saṅghaṃ bhindeyyunti, iti iminā kāraṇena paññattanti attho. Kulānuddayatāya cāti bhikkhusaṅghe uposathapavāraṇaṃ katvā samaggavāsaṃ vasante manussā salākabhattādīni datvā saggaparāyaṇā bhavanti, iti imāya kulānuddayatāya ca paññattanti attho.
所谓劣人之戒，是为了制止恶劣品行的人的意图。对于居住贫乏简陋的比库住舍，所谓劣人之戒即是禁止其犯戒。众人同住和合生活，维持此住舍，则是此住舍存在的意义。且不可因嫉妒心而破坏僧团，比如恶人德跋多及其同伙将食物分配给族众，利用嫉妒心破坏僧众，类似此例亦不可行。因此规定了这些戒律。通过建立宗族制度，僧团于雨季安住，同时给予信众食物并祈祷往生净土。这便是该宗族制度的意义。
Sassaghātaṃ maññe carasīti sassaṃ ghātento viya āhiṇḍasi. Kulūpaghātaṃ maññe carasīti kulāni upaghātento viya hananto viya āhiṇḍasi. Olujjatīti visesena palujjati bhijjati. Palujjanti kho te, āvuso, navappāyāti, āvuso, ete tuyhaṃ pāyena yebhuyyena navakā ekavassikaduvassikā daharā ceva sāmaṇerā ca palujjanti bhijjanti. Na vāyaṃ kumārako mattamaññāsīti ayaṃ kumārako attano pamāṇaṃ na jānātīti theraṃ tajjento āha.
所谓击打皮肉者，我意谓称作击打肉体，犹如毁坏肌肤一般而加害于肉身。所谓伤害宗族者，我意谓称作伤害宗族，犹如残害族人一般而杀伤害之。所谓湿滑，是指特别浸湿而湿淋淋之意。汝等善友，因缘新生孩子，亦称少年及沙玛内拉等，皆为新生而湿淋淋，浸湿于泥泞。长老对此言：我等非儿幼，非无知小儿，此乃己身量量自觉知道者。
Kumārakavādāna muccāmāti kumārakavādato na muccāma . Tathā hi pana tvanti idamassa evaṃ vattabbatāya kāraṇadassanatthaṃ vuttaṃ. Ayañhettha adhippāyo – yasmā tvaṃ imehi navehi bhikkhūhi indriyasaṃvararahitehi saddhiṃ vicarasi, tasmā kumārakehi saddhiṃ vicaranto kumārakoti vattabbataṃ arahasīti.
长老言“不能因幼小而释放”，非谓对幼小之人须放逸。实因此缘故，为使此理成立及以因缘显现，故而如是说。此处有成规：彼若与新出家比库，尚无根绪制御自禁，与幼小儿嬉戏接触，则称彼为幼小者；由于与幼小儿交往，故应称其为幼小。然当称其为阿拉汉。
Aññatitthiyapubbo samānoti idaṃ yasmā therassa imasmiṃ sāsane neva ācariyo na upajjhāyo paññāyati, sayaṃ kāsāyāni gahetvā nikkhanto, tasmā anattamanatāya aññatitthiyapubbataṃ āropayamānā āha.
所谓异学先见者，意谓此长老于此教法中，既无老师亦无上师以其智慧显示，而自行持袈裟后出家故。故此因无师承者，即被标以“异学先见”之名而被加以斥责。
Sahasāti ettha rāgamohacāropi sahasācāro, idaṃ pana dosacāravasena vuttaṃ. Appaṭisaṅkhāti appaccavekkhitvā, idāni attano pabbajjaṃ sodhento yatvāhaṃ, āvusotiādimāha. Tattha aññaṃ satthāraṃ uddisitunti ṭhapetvā bhagavantaṃ aññaṃ mayhaṃ satthāti evaṃ uddisituṃ na jānāmi. Sambādho gharāvāsotiādīsu sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi tesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. Rajāpathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. ‘‘Āgamanapatho’’tipi vattuṃ vaṭṭati. Alagganaṭṭhena abbhokāso viyāti abbhokāso. Pabbajito hi kūṭāgāraratanamayapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati na sajjati na bajjhati, tena vuttaṃ ‘‘abbhokāso pabbajjā’’ti. Apica sambādho gharāvāso kusalakiriyāya okāsābhāvato rajāpatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ, kilesarajānaṃ sannipātaṭṭhānato, abbhokāso pabbajjā kusalakiriyāya yathā sukhaṃ okāsasabbhāvato.
所谓众多者，此处既指色欲愚痴之众多坏行，亦以恶行论之。虽未相互排斥，且不曾对此事心怀退念。今为净除自己出家之污，发言求胜，以此自居。由此而知非欲以另师指摘世尊，故更立言明无他师。所谓住所束缚者，乃指即使其宅中同居六七十人，若仅居于数百由旬内之两处，有其邻居，亦即住所连结之义。所谓通衢之路，乃指色欲贪恋等起因之处，依大注释所述。所谓路径、道路，有时亦解为空处及空间。即便外界诸如深阁宝楼、神祇楼舍、关门闭窗之地，出家者虽于其处安住，亦不沾染，不堕落、不污秽。故有“空处出家”之言。乃至住所连结，因善业之故出家，空处之道犹如净洁无瑕之路，免受色欲烦恼纷乱之聚集，故说“空处出家乃善业”也。
Nayidaṃ sukaraṃ…pe… pabbajeyyanti ettha ayaṃ saṅkhepakathā – yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ caritabbaṃ, ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ, idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ, yaṃnūnāhaṃ kesamassuṃ ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajjeyyanti. Ettha ca yasmā agārassa hitaṃ kasivaṇijjādikammaṃ agāriyanti vuccati, taṃ pabbajjāya natthi, tasmā pabbajjā anagāriyāti ñātabbā, taṃ anagāriyaṃ. Pabbajeyyanti paṭipajjeyyaṃ.
“非是易事……出家者行”此处乃总说。谓修行四念处之出家道，谓日昼不间断而一心修持，必当行持完全纯正之道。即使一日亦应针对烦恼污秽作断除，净化见心，执持纯净行持。正如以针线记录文书，分段如程式显示。此事非易行，若居居家安住，难能行此纯正无缺之修行。诚如我所说，断除头发披肩，著袈裟保持清净，出家离家而行非居家者道。因居家者常行利养之术如贩卖凿井等，此非真出家，故称非出家。出家即是真正非居家，也应当真正起行。
Paṭapilotikānanti jiṇṇapilotikānaṃ terasahatthopi hi navasāṭako dasānaṃ chinnakālato paṭṭhāya pilotikāti vuccati. Iti mahārahāni vatthāni chinditvā kataṃ saṅghāṭiṃ sandhāya ‘‘paṭapilotikānaṃ saṅghāṭi’’nti vuttaṃ. Addhānamaggappaṭipannoti aḍḍhayojanato paṭṭhāya maggo addhānanti vuccati, taṃ addhānamaggaṃ paṭipanno, dīghamaggaṃ paṭipannoti attho.
所谓“破旧衣”，指年久破损的衣物。长约十三肘，宽九尺，断裂时间不详，故称为破旧衣。古时诸多长衣断开再缝合，称为“破旧衣”。依持戒规则路径及分别，折叠缝合十四连，称为“路径戒行衣”，行持大道之意。
Idāni yathā esa pabbajito, yathā ca addhānamaggaṃ paṭipanno, imassatthassa āvibhāvatthaṃ abhinīhārato paṭṭhāya anupubbikathā kathetabbā – atīte kira kappasatasahassamatthake padumuttaro nāma satthā udapādi, tasmiṃ haṃsavatīnagaraṃ upanissāya kheme migadāye viharante vedeho nāma kuṭumbiko asītikoṭidhanavibhavo pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi. Tasmiṃ khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ nisabho’’ti etadagge ṭhapesi. Upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā, ‘‘bhante, sve mayhaṃ bhikkhaṃ adhivāsethā’’ti āha. Mahā kho, upāsaka, bhikkhusaṅghoti. Kittako bhagavāti. Aṭṭhasaṭṭhibhikkhusatasahassanti. Bhante, ekaṃ sāmaṇerampi vihāre asesetvā bhikkhaṃ adhivāsethāti. Satthā adhivāsesi. Upāsako satthu adhivāsanaṃ viditvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāgubhattādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi.
如今，像这位出家者，正如他已经断除了见取之道，已入正道，围绕此义，对法有了明了和把握，应当循序渐进地讲说——很久很久以前，有一位名为波凸摩多的尊者，在昔昔许多劫时，他依止天鹅城，安然止住于鹿野苑。有一位名为韦得陀的家属，拥有八千万财富，吃着美食，守持五戒，接受节日，采撷香花等美物，进住精舍，朝拜尊者，敬礼后独自坐下。恰此时，尊者对第三位弟子大尼沙提尊者说：“比库们，这头牛是我的弟子中戒律最纯正的。”说罢，将牛系于一处。居士听闻后，在讲法结束于大众时起身，前往尊者处行礼，说：“尊者，请让我的比库进住我家。”尊者说：“这是一名伟大的居士，是世尊的赞誉。”其人口中说有六万六千比库。尊者让一名沙玛内拉留宿精舍，安顿比库进住。尊者亲自安顿。居士了解尊者安顿比库的情形后，回家奉献大施。次日，告知尊者时间。尊者披上袈裟，迈步有比库众护持，前往居士家，端坐于特设座位，饮用净水，接受供养。居士也在尊者侧坐下。
Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, no dethā’’ti āha. Thero pattaṃ adāsi. Bhante, idheva pavisatha, satthāpi gehe nisinnoti. Na vaṭṭissati upāsakāti. Upāsako therassa pattaṃ gahetvā piṇḍapātassa pūretvā nīharitvā adāsi. Tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha – ‘‘bhante, mahānisabhatthero ‘satthā gehe nisinno’ti vuttepi pavisituṃ na icchi, atthi nu kho etassa tumhākaṃ guṇehi atireko guṇo’’ti. Buddhānañca vaṇṇamaccheraṃ nāma natthi. Atha satthā evamāha – ‘‘upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ udikkhati. Mayaṃ gāmantasenāsane vasāma, so araññasmiṃyeva vasati. Mayaṃ channe vasāma, so abbhokāsamhiyeva vasati. Iti tassa ayañca ayañca guṇo’’ti mahāsamuddaṃ pūrayamānova kathesi. Upāsako pakatiyāpi jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti?
其间，大尼沙提尊者托钵化缘，沿同一路径行进。居士见之起身，前去迎接，向尊者献上地席，说：“尊者，请受此地盘。”尊者接纳。尊者入内，亦坐于室中。居士说：“尊者，请勿离去。”尊者不离。居士取尊者所持地席，端满托钵，回收放好后归还。尊者跟从其后，返回宅内，坐于尊者身边，说：“尊者，虽称大尼沙提尊者‘尊者坐于室内’，其实他不愿入内。你们有比库胜于他的功德么？”众人无。尊者答曰：“居士啊，我们安顿比库于家中，但此比库并未真正居家而安坐。他居乡村，然栖于林中；我们居室内，然他住于户外。此即他诸处功德。”如同海洋波涛汹涌，尊者如此阐述。居士坐山灯于水边涂油似安然，清净舒畅，心中思忖：“我将如何作此善业，未来当有一佛在世前，以此劝导比库戒律修行成为首位呢？”
So punapi satthāraṃ nimantetvā teneva niyāmena satta divasāni dānaṃ datvā sattame divase aṭṭhasaṭṭhibhikkhusatasahassassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divasāni dānaṃ dentassa mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa paccayo hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappamatthake gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī’’ti. Taṃ sutvā upāsako ‘‘buddhānaṃ dve kathā nāma natthī’’ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. So yāvatāyukaṃ sīlaṃ rakkhitvā tattha kālaṅkato sagge nibbatti.
尊者再次召来居士，依令连续施赠七日，七日后献出六万六千比库袈裟，拜于尊者足下后说：“尊者，我七日布施的行持，身语意皆以慈爱而作，今后虽得诸天或梵天功德，我不愿享受。唯愿此善业因缘，令未来一佛世中，尊者为比库第三区弟子，集三戒衣成为首位。愿成为其因缘。”尊者环顾说：“这圣地已为你铺设，未来百千劫后，将有一佛名为果德摩诞生，你将为第三弟子大咖萨巴尊者。”听此，居士思：“佛之事迹何其殊胜！”又日如所予之因缘，不放逸修持清净戒行，终得天上福报。
Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassimhi sammāsambuddhe bandhumatīnagaraṃ nissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇe brāhmaṇakule nibbatti. Tasmiñca kāle ‘‘vipassī bhagavā sattame sattame saṃvacchare dhammaṃ kathetī’’ti mahantaṃ kolāhalaṃ hoti. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocenti, brāhmaṇo taṃ sāsanaṃ assosi. Tassa ca nivāsanasāṭako eko hoti, tathā brāhmaṇiyā, pārupanaṃ pana dvinnampi ekameva. Sakalanagare ‘‘ekasāṭakabrāhmaṇo’’ti paññāyati. Brāhmaṇānaṃ kenacideva kiccena sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ gacchati , brāhmaṇīnaṃ sannipāte sati sayaṃ gehe tiṭṭhati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. Tasmiṃ pana divase brāhmaṇo brāhmaṇiṃ āha – ‘‘bhoti, kiṃ rattiṃ dhammassavanaṃ suṇissasi divā’’ti? ‘‘Mayaṃ mātugāmajātikā nāma rattiṃ sotuṃ na sakkoma, divā sossāmī’’ti brāhmaṇaṃ gehe ṭhapetvā vatthaṃ pārupitvā upāsikāhi saddhiṃ divā gantvā satthāraṃ vanditvā ekamante nisinnā dhammaṃ sutvā upāsikāhiyeva saddhiṃ āgamāsi. Atha brāhmaṇo brāhmaṇiṃ gehe ṭhapetvā vatthaṃ pārupitvā vihāraṃ gato.
随后，诸天与人闻及此功德，自此九百劫中，正觉毗婆尸佛住于比库众所依止的天鹅城鹿野苑。诸天离去，归于一婆罗门之家转生。时有传言：“毗婆尸世尊每七年宣说法义。”诸天在整个恒河大地传报此事，婆罗门亦闻。婆罗门之家有一宅，有婆罗门女居两间隔室，皆称“独一百宿婆罗门”。婆罗门于聚会交集时，将女置于家中，女于聚会时自行居家。女子披纱外出。某日，婆罗门问女：“夫人，夜间听法否？”女子答：“娘家女不能听，日间听。”女子置宅，白昼陪同居士听法，礼拜尊者，独处一隅，听闻法义，随同人群来去。后来婆罗门置女子宅室，往往游方精舍。
Tasmiṃ ca samaye satthā parisamajjhe alaṅkatadhammāsane sannisinno cittabījaniṃ ādāya ākāsagaṅgaṃ otārento viya sineruṃ matthaṃ katvā sāgaraṃ nimmathento viya dhammakathaṃ katheti. Brāhmaṇassa parisante nisinnassa dhammaṃ suṇantassa paṭhamayāmasmiṃyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji, so ‘‘brāhmaṇiyā ca mayhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ natthi, apārupitvā ca nāma bahi carituṃ na sakkā’’ti sabbathāpi adātukāmo ahosi. Athassa nikkhante paṭhamayāme majjhimayāmepi tatheva pīti uppajji, so tatheva ca cintetvā tatheva adātukāmo ahosi. Athassa majjhimayāme nikkhante pacchimayāmepi tatheva pīti uppajji, so ‘‘taraṇaṃ vā hotu maraṇaṃ vā, pacchāpi jānissāmī’’ti vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. Tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena tikkhattuṃ apphoṭetvā ‘‘jitaṃ me jitaṃ me’’ti tayo vāre nadi.
当时，尊者居中央，端坐于华严法座，心生深义犹如遮风墙垒，俯视如瀑布直泻，降伏世间如调服大海，讲说法义。婆罗门随侍坐听法，一时律会内五色光明充满全身，生喜悦想：“我当赐以十力。”忽生凶兆之想，忧愁起，念曰：“婆罗门女与我仅一纱衣，别无他物，未披纱衣无法外出，”随处阻止贪想。入出法座时，初次、中途、后段各起喜悦念，均生欢喜但无法舍弃法座。后以左手擦拭，右手击杖，如破碎声曰：“我已胜已胜！”击打莲花三度如河流洪水。
Tasmiñca samaye bandhumarājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. Rañño ca nāma ‘‘jitaṃ me’’ti saddo amanāpo hoti. So purisaṃ pesesi ‘‘gaccha etaṃ puccha kiṃ vadesī’’ti? So tena gantvā pucchito āha – ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ jinanti, na taṃ acchariyaṃ, ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ madditvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me macchariyaṃ jita’’nti āha. Puriso gantvā taṃ pavattiṃ rañño ārocesi. Rājā āha – ‘‘amhe bhaṇe dasabalassa anurūpaṃ na jānimhā, brāhmaṇo pana jānī’’ti vatthayugampi pesesi. Taṃ disvā brāhmaṇo cintesi – ‘‘ayaṃ mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca uppannena mayhaṃ ko attho’’ti tampi vatthayugaṃ dasabalasseva adāsi. Rājā ‘‘kiṃ brāhmaṇena kata’’nti? Pucchitvā, ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññāni dve vatthayugāni pesesi. So tānipi adāsi. Rājā aññānipi cattārīti evaṃ yāva dvattiṃsa vatthayugāni pesesi. Atha brāhmaṇo ‘‘idaṃ vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ brāhmaṇiyā atthāya ekanti dve vatthayugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. Tato paṭṭhāya ca satthu vissāsiko jāto.
此时，护国王坐在法座后方的内堂，声言：“我已胜。”国王喜悦，派人问讯：“去问此人所言为何。”访者往问道：“余已聚集战器，持金属等具与他人相争不奇，然我击打右肩，击碎头颅，令鱼思惟恭敬，以十力供养。此为我胜何？”回报告国王。国王曰：“我不晓十力如何配合，然婆罗门深知。”遣使人交给婆罗门敷设蓆垫。婆罗门观之思忖：“此人初让座给尊者，连续施法垫，共三十组，均赠与如来。”于是尊者生起信心。
Atha naṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanikaṃ attano pārutaṃ rattakambalaṃ datvā āha – ‘‘ito paṭṭhāya idaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti? Cintetvā, antogandhakuṭiyaṃ tathāgatamañcassa upari vitānaṃ katvā agamāsi. Atha ekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiñca samaye chabbaṇṇā buddharasmiyo kambalaṃ paṭihaññanti, kambalo ativiya virocati. Rājā uddhaṃ olokento sañjānitvā āha – ‘‘bhante, amhākaṃ esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena ahaṃ pūjitoti. Rājā ‘‘brāhmaṇo yuttakaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī’’ti catusaṭṭhi salākabhattāni upanibandhāpetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti.
于是国王一日在寒冷的季节，于世尊近旁听法，见到自己身穿的百千层布制成的染色红毡袈裟，便将袈裟赠与世尊，说道：『请世尊拿着这件袈裟，穿戴后听法。』世尊问说：『这袈裟穿在我这尸身上，有何利益呢？』思量之后，便用此袈裟在如来卧处的内香舍上铺设行座，然后离开。翌日国王再往讲堂，坐于世尊近旁。当时多彩的佛光映照着袈裟，袈裟光辉过甚耀眼。国王举目观望，心生了悟，说：『尊者，这袈裟本是由我们--一百户婆罗门--所供养的。』『你们，尊敬的国王，是被婆罗门所敬，是因婆罗门的供养，我才能蒙受尊敬。』国王心悦诚服，说：『我不认作是婆罗门所有，而愿意将所有为众生有利益的，悉皆称作“八八”，随喜供养，并在祭司处安放。』祭司说：『所谓八八，数为四十六。』于是，束缚四十六根细竹签，终生修利益行，护持戒律，之后离世往生天界。
Puna tato cuto imasmiṃ kappe koṇāgamanassa ca bhagavato kassapadasabalassa cāti dvinnaṃ buddhānaṃ antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto, so vuddhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ carati. Tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetuṃ āraddho. So disvā, ‘‘kasmā, bhante, saṅgharitvā ṭhapethā’’ti? Āha. Anuvāto nappahotīti. ‘‘Iminā, bhante, karothā’’ti sāṭakaṃ datvā, ‘‘nibbattanibbattaṭṭhāne me kenaci parihāni mā hotū’’ti patthanaṃ paṭṭhapesi. Gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi.
过了一世，在此劫中，释迦世尊的教系中，有两尊佛之间，于波罗奈城一位贵族家中再生。此人年龄渐长，住家中，一日在林中修行徙步。当时，有一位独觉者，在河畔制衣服因缘，边做边唱歌，整理并悬挂起来。世尊问之：『为何唱唱不止？』对方答说：『唱歌者尚未疲倦。』世尊说：『愿你随意制作衣服。』付给皂荚树枝一束，对方叮嘱：『我唯愿在终末处安然无恙。』这时，室中姐弟合有争执，独觉者进入受持供养。
Athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya ‘‘evarūpaṃ bālaṃ yojanasatena parivajjeyya’’nti patthanaṃ paṭṭhapesi. Sā gehadvāre ṭhitā taṃ sutvā, ‘‘imāya dinnaṃ bhattaṃ esa mā bhuñjatū’’ti pattaṃ gahetvā piṇḍapātaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā, ‘‘bāle maṃ tāva akkosa vā pahara vā. Evarūpassa pana dve asaṅkheyyāni pūritapāramissa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā pavarassa catumadhurassa pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā, ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ paṭṭhapesi. Paccekabuddho anumoditvā ākāsaṃ pakkhandi. Tepi jāyampatikā yāvatāyukaṃ kusalaṃ katvā sagge nibbattitvā puna tato cavitvā upāsako bārāṇasiyaṃ asītikoṭivibhavassa seṭṭhino putto hutvā nibbatti, itarā tādisasseva dhītā hutvā nibbatti.
该室之姐弟，于独觉者受乞食时，于妻子耳边嘱咐道：『应将此愚人赶出一百由旬之外。』妻子听后，在家门口听说，说：『不应食此人所施的食物。』遂收回施主的食物，将食物浇水后交还。外人看见说：『愚人为我所恼，无论如何，也不当舍弃诸多布施的食物，反将食物浇水，这是不合宜的。』妻子听后，心生反省。她说：『且住，尊者。』遂将浇过水的食物取回，洗净后，撒上香粉，装入四分满的金制罐中，罐身涂莲花色，如宝石般明净，呈于独觉者手中，并称愿其乞食光明如是，身体亦得光明。独觉者赞叹，向空中飞去。后三者均修善行，升于天界，后又离去；信徒皆为富家子女而去世。
Tassa vuddhippattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe adinnavipākassa tassa kammassa ānubhāvena patikulaṃ paviṭṭhamattāya ummārabbhantare sakalasarīraṃ ugghāṭitavaccakuṭi viya duggandhaṃ jātaṃ. Seṭṭhikumāro ‘‘kassāyaṃ gandho’’ti pucchitvā ‘‘seṭṭhikaññāyā’’ti sutvā ‘‘nīharatha nīharathā’’ti ābhataniyāmeneva kulagharaṃ pesesi. Sā eteneva nīhārena sattasu ṭhānesu paṭinivattitā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattā. Kiṃ me jīvitenā’’ti? Attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthataṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalahatthake ādāya kassapadasabalassa cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakapanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. Seṭṭhidhītā vaḍḍhakiṃ āha – ‘‘imaṃ iṭṭhakaṃ ettha ṭhapethā’’ti. Amma, bhaddake kāle āgatāsi, sayameva ṭhapehīti. Sā āruyha telena haritālamanosilaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari aṭṭhahi uppalahatthakehi pūjaṃ katvā vanditvā, ‘‘nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho’’ti patthanaṃ katvā, cetiyaṃ vanditvā, padakkhiṇaṃ katvā agamāsi.
该贵族之成长时，曾让其长姐接纳。其姐此前业报中，有因先前盗取果报的影响，因病导致全身溃烂如屋瓦腐臭恶臭。贵族公子问道：“此何异味？”听说是长姐妹所致，便命她退避退隐。她思虑家中七处退隐处，自语道：“我已选择七处退隐，为何还要活着？”于是拆毁装饰品，制造黄金戒指和珠宝项链。随后，取翡翠和绿松石八块，前往释迦世尊所建造的舍利塔处。正值此时，一片砖瓦掉落，盖上瓦缺少一块。大姐说：“请将这砖瓦放置这里。”答道：“贤者，你来得适时，请亲自安放。”于是用油将翡翠用绳绑好，安置砖瓦之上，用八块蓝宝石敬礼、顶礼，许愿：“愿我于终末处得身有檀香之气，口中充满翡翠香气。”礼拜舍利塔，绕其三匝后离去。
Atha tasmiṃyeva khaṇe yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi . Nagarepi nakkhattaṃ saṃghuṭṭhaṃ hoti. So upaṭṭhāke āha – ‘‘tadā idha ānītā seṭṭhidhītā atthi, kahaṃ sā’’ti? ‘‘Kulagehe sāmī’’ti. ‘‘Ānetha naṃ, nakkhattaṃ kīḷissāmā’’ti. Te gantvā, taṃ vanditvā ṭhitā ‘‘kiṃ, tātā, āgatatthā’’ti? Tāya puṭṭhā taṃ pavattiṃ ācikkhiṃsu. ‘‘Tātā, mayā ābharaṇabhaṇḍena cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī’’ti. Te gantvā seṭṭhiputtassa ārocesuṃ. ‘‘Ānetha naṃ, piḷandhanaṃ labhissāmā’’ti. Te ānayiṃsu. Tassā saha gharappavesena sakalagehaṃ candanagandhañceva nīluppalagandhañca vāyi.
此刻，贵族儿子家中第一所屋子开门，门窗开启，城中同时星宿交集。侍从问道：“当时带来的贵族长姐在哪？”答曰：“在祖宅。”侍从说：“带她来，星斗共戏耍。”二人去迎接，敬礼后站立，说：“父亲，您来做什么？”父亲询问，逐一告知缘由。贵族子呼：“我用饰品礼拜舍利塔，但无饰品相伴。”众人答说：“叫来饰品，我们必给你。”接着将其迎入屋内，使整个宅邸充满檀香、蓝宝石香气，熏染芬芳。
Seṭṭhiputto taṃ pucchi – ‘‘paṭhamaṃ tava sarīrato duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati. Kiṃ eta’’nti? Sā ādito paṭṭhāya attano katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhānaṃ sāsana’’nti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena parikkhipitvā tattha tattha rathacakkappamāṇehi suvaṇṇapadumehi alaṅkari. Tesaṃ dvādasahatthā olambakā honti. So tattha yāvatāyukaṃ ṭhatvā sagge nibbattitvā tato cuto bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule nibbatti. Seṭṭhikaññā devalokato cavitvā rājakule jeṭṭhadhītā hutvā nibbatti.
贵族子询问她：“你身上先前有恶臭，如今却散布檀香和翡翠香，这怎么回事？”她就将所为功德诉说一遍。贵族子说：“此乃佛教的吉兆啊！”便用黄金制作以舍利塔为样式的袈裟和披肩，用十二现场轮廓装饰，上面悬挂十二万只金莲花饰物。此人靠着此功德，升居天界。后来，作为波罗奈城知名贵族，在某处马车停留，生于另一贵族之家。长姐从天界降世，成为王室长女，最终涅槃。
Tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṃghuṭṭhaṃ, so mātaraṃ āha – ‘‘sāṭakaṃ me amma dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. ‘‘Amma thūlaṃ ida’’nti. Aññaṃ nīharitvā adāsi, tampi paṭikkhipi. Aññaṃ nīharitvā adāsi, tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puñña’’nti. ‘‘Labhanaṭṭhānaṃ gacchāmi ammā’’ti. ‘‘Putta ahaṃ ajjeva tuyhaṃ bārāṇasinagare rajjapaṭilābhampi icchāmī’’ti. So mātaraṃ vanditvā āha – ‘‘gacchāmi ammā’’ti. ‘‘Gaccha, tātā’’ti. Evaṃ kirassā cittaṃ ahosi – ‘‘kahaṃ gamissati, idha vā ettha vā gehe nisīdissatī’’ti? So pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So cā bārāṇasirañño kālaṅkatassa sattamo divaso hoti.
在诸次第事件中，童子居住的村庄夜晚星辰稠密，他对母亲说：“请给我发条线，我们要用星辰玩耍。”母亲拿来洗净的布，给他后说：“这布很大。”又拿另一块布给他，但他又推开。又给另一块布，他也推开。于是母亲说：“儿子，自从我们家诞生以来，没有什么比这里更细致的福业可得。”童子说：“母亲，我现在就要出发，我甚至想今天就到巴拉那西国获得王位。”他说完，向母亲磕头致敬并说：“我走了，母亲。”母亲应声道：“去吧，我儿。”他心中默念：“将要去哪儿呢？究竟是在这里还是在那里，坐在家中呢？”然而他遵循福业的感召，离家赴巴拉那西，到园林玛嘎拉石柱下，身披星光俯身而坐。至此，巴拉那西王七日为污秽之日已至第七天。
Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi. Arājakaṃ rajjaṃ na tiṭṭhati. Ko rājā hotī’’ti mantetvā, ‘‘tvaṃ hohi, tvaṃ hohī’’ti. Purohito āha – ‘‘bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjemā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā, pañcavidhaṃ rājakakudhabhaṇḍaṃ setacchattañca rathasmiṃyeva ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukho ahosi, ‘‘paricayena uyyānābhimukho gacchati, nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho kumāraṃ padakkhiṇaṃ katvā ārohanasajjo hutvā aṭṭhāsi. Purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassadīpaparivāresu catūsu dīpesu esa rajjaṃ kātuṃ yutto’’ti vatvā, ‘‘punapi tūriyāni paggaṇhātha punapi paggaṇhāthā’’ti tikkhattuṃ tūriyāni paggaṇhāpesi.
王的母亲办完国事，坐于王廷中商议，说：“国王只有一个女儿，无儿子。无正统王者，则国家将不存。谁可成王？”众人议论：“你去吧，你登位吧。”主持祭事的先知说：“不宜久观，应放手一搏。”于是他们用莲花色的车，四马并驭，车辇上陈列有五种王权重器及王伞，驱车出发。马车从南门驶出，朝向园林。有人言：“凭亲信而往园林，必将归来。”先知劝说道：“不可退却。”车辇环行一周后停妥，整装完毕，他就座。先知察视其足底及脚掌说：“此地如明灯，此地乃四灯之中适合建王国之地。”于是他三度托付先知布置四灯。
Atha kumāro mukhaṃ vivaritvā oloketvā, ‘‘kena kammena āgatatthā’’ti? Āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Rājā kaha’’nti. ‘‘Devattaṃ gato sāmī’’ti. ‘‘Kati divasā atikkantā’’ti? ‘‘Ajja sattamo divaso’’ti. ‘‘Putto vā dhītā vā natthī’’ti. ‘‘Dhītā atthi deva, putto natthī’’ti. ‘‘Tena hi karissāmi rajja’’nti. Te tāvadeva abhisekamaṇḍapaṃ katvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu.
童子开口扫视，问道：“因何因缘来此？”有人答曰：“天神使你得国。”童子问：“王在哪里？”对曰：“去天界成为国王。”童子又问：“过了多少日？”答曰：“今为第七日。”童子又问：“有儿子或女儿吗？”答曰：“有女儿，无儿子。”童子说：“不错，于是我将执掌国政。”于是他们建立加冕殿，王女妆饰华丽，迎入园中，为童子加冕。
Athassa katābhisekassa satasahassagghanikaṃ vatthaṃ upahariṃsu. So ‘‘kimidaṃ, tātā’’ti? Āha. ‘‘Nivāsanavatthaṃ devā’’ti. ‘‘Nanu, tātā, thūla’’nti. ‘‘Manussānaṃ paribhogavatthesu ito sukhumataraṃ natthi devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ rājā, suvaṇṇabhiṅgāraṃ āharatha, labhissāma vattha’’nti. Suvaṇṇabhiṅgāraṃ āhariṃsu. So uṭṭhāya hatthe dhovitvā, mukhaṃ vikkhāletvā, hatthena udakaṃ ādāya, puratthimadisāya abbhukkiri, ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇaṃ pacchimaṃ uttaranti evaṃ catasso disā abbhukkiri, sabbadisāsu aṭṭha aṭṭha katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo mā suttaṃ kantiṃsūti evaṃ bheriṃ cārāpethā’’ti vatvā, chattaṃ ussāpetvā, alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā, pāsādaṃ āruyha mahāsampattiṃ anubhavi.
为他举办的加冠仪式上，献上一百千缕细布。童子问：“这是什么，父亲？”答曰：“天众居住用的常备用布。”童子曰：“父亲，这布好大呀。”答曰：“这是人世所罕有的最柔软服饰，天众所用。”又问：“你的王能拥有此类饰品吗？”答曰：“当然，天众。”童子说：“我不认为你的王有此福德，把金饰品带来，我等可得此布。”他们带来了金饰珠宝。童子起身，洗手，张开脸面，手捧清水，向东洒出，击破坚实大地，种植八株喜树。又取水，向南、西、北同法洒出，如此详尽覆盖四方，共种二百三十二株喜树。然后他点燃 heavenly lamp，一边走，一边高声说：“南方森林之王，请女子不要走失，务必守护佳人。”撑起华盖，披挂盛装，肩负威仪之态，进入城市，登上宫殿，享受巨大富饶荣耀。
Evaṃ kāle gacchante ekadivasaṃ devī rañño sampattiṃ disvā, ‘‘aho tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ devī’’ti? Ca puṭṭhā, ‘‘atimahatī, deva, sampatti, atīte buddhānaṃ saddahitvā kalyāṇaṃ akattha, idāni anāgatassa paccayaṃ kusalaṃ na karothā’’ti? Āha. ‘‘Kassa dassāmi? Sīlavanto natthī’’ti. ‘‘Asuñño, deva, jambudīpo arahantehi, tumhe dānameva sajjetha, ahaṃ arahante lacchāmī’’ti āha. Rājā punadivase pācīnadvāre dānaṃ sajjāpesi. Devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā – ‘‘sace etissā disāya arahanto atthi, āgacchantu amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ. Taṃ sakkāraṃ kapaṇaddhikayācakānaṃ adaṃsu.
如此时节，行走中有一日，女王见此国富盛况，发出感叹说：“啊，这位修行者啊！”有人问：“这是什么，女王？”她说：“此乃极大富饶啊，天众附和佛陀善说之道，行善福业，现因未来之因，不作恶业。”人问：“我为谁显此？”答：“此地无德者罕有。天众在此区内为供养，应以布施之，故我乐于向阿拉汉供养。”王翌日从南门布施。女王严守安居月，端坐于高台正面，身披袈裟，俯首禅修，说：“如果该方向有阿拉汉，请来接受我们僧团供养。”然诸阿拉汉并未降临。因担心贫寒乞儿抢夺施物，众人加倍警戒。
Punadivase dakkhiṇadvāre dānaṃ sajjetvā tatheva akāsi, punadivase pacchimadvāre. Uttaradvāre sajjitadivase pana deviyā tatheva nimantentiyā himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi ‘‘mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsena āgantvā uttaradvāre otariṃsu. Manussā gantvā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañño ārocesuṃ. Rājā saddhiṃ deviyā gantvā vanditvā pattaṃ gahetvā paccekabuddhe pāsādaṃ āropetvā tesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghatherassa, devī saṅghanavakassa pādamūle nipajjitvā, ‘‘ayyā paccayehi na kilamissanti, mayaṃ puññena na hāyissāma, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni pañca caṅkamanasatānīti sabbākārena nivāsaṭṭhānaṃ sampādetvā tattha vasāpesuṃ.
翌日，在南门再次施舍，随即复施于次日西门。其日在北门施舍时，女王亦依礼迎请。行者们於喜马拉雅山脉喜莲川，五百名独觉圣者中，最年长者大喜莲独觉佛召唤商议道：“魔众，南王召请你们，前往其所安居吧。”众独觉奉命，翌日洗面，乘云至北门下车。人间来朝者称：“五百独觉圣者已至。”国王与女王同行前来，顶礼起身，接献衣钵，将赐予独觉者供养，供养后，国王向僧团结愿，请求以福德不令其受损，愿福泽护持他们长住此处，建造五十五座布施堂及五十座行走堂，周设完备居住处，众人安住于彼。
Evaṃ kāle gacchante rañño paccanto kupito. ‘‘Ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjī’’ti deviṃ ovaditvā gato. Tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. Mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamane ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi, etenupāyena sesāpīti sabbepi parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānaṃ haritūpalittaṃ kāretvā pupphāni vikiritvā dhūpaṃ datvā tesaṃ āgamanaṃ olokayantī nisinnā āgamanaṃ apassantī purisaṃ pesesi – ‘‘gaccha, tāta, jānāhi, kiṃ ayyānaṃ kiñci aphāsuka’’nti? So gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha apassanto caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā, ‘‘kālo, bhante’’ti āha. Parinibbutasarīraṃ kiṃ kathessati? So ‘‘niddāyati maññe’’ti gantvā piṭṭhipāde hatthena parāmasi. Pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ agamāsi, evaṃ tatiyassāti sabbesaṃ parinibbutabhāvaṃ ñatvā rājakulaṃ gato. ‘‘Kahaṃ, tāta, paccekabuddhā’’ti? Puṭṭho ‘‘parinibbutā, devī’’ti āha. Devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ katvā dhātuyo gahetvā cetiyaṃ patiṭṭhāpesi.
当时国王刚刚息怒，转向后方，心中愤怒。于是对一位女神说：‘我要去使后方平息，你莫在各自成就者（指独觉佛们）那里疏忽懈怠。’说毕便去。过不多时，那些各自成就者的寿命业力消尽。大莲花独觉佛在夜里玩禅定戏耍，天明时握着支柱，宛如站立般无染着地涅槃了。以此方便，他的余留之处皆已灭尽，所有众生悉皆得到涅槃。次日，那女神将各自成就者们的坐处布满碧绿的莲叶，布置花朵，燃香供养，注视着他们的来处，坐着不见他们的到来，便派遣一人讣告说：“去吧，孩子，知晓圣者们发生了什么？”那人往大莲花独觉佛的叶上亭展开门户，见他行走，倚靠支柱站立，行一礼说：“时间到了，尊者。”如何能说涅槃者的尸体？他道：“我想他是入睡了。”遂走后，用手拍击他膝盖。感受到足部的凉意及静止，知是涅槃状态，便又去第二个处所，第三个处所皆知涅槃状态后回到王宫。有人问：“父亲，那些独觉佛在哪里？”对曰：“涅槃了，女神。”女神哀哭着出城，与众人同行，庄严地做仪轨，处理各自成就者们的遗体并置舍利塔供奉。
Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi ‘‘kiṃ, bhadde, paccekabuddhesu nappamajji, nirogā ayyā’’ti? ‘‘Parinibbutā devā’’ti. Rājā cintesi – ‘‘evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkho’’ti? So nagaraṃ agantvā uyyānameva pavisitvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ paṭiyādetvā sayaṃ samaṇakapabbajjaṃ pabbaji, devīpi ‘‘imasmiṃ pabbajite ahaṃ kiṃ karissāmī’’ti? Tattheva uyyāne pabbajitā. Dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu.
国王平息了后方向的情绪回来，见到归来的女神便问：“世尊，独觉佛们没有疏忽懈怠吗，圣者们无疾病吗？”答曰：“他们已涅槃了，天女。”国王沉思：“即便如此智慧者也出现死相，我们何处得解脱？”于是进入城中，直进花园，托付长子掌管国政，并自行出家为沙门，女神亦问：“我在此出家后该作何事？”当即在花园出家。二人修习禅定，之后俱往梵天界生。
Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāvisi. Ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa aggamahesiyā kucchimhi nibbatto, ayaṃ bhaddā kāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa aggamahesiyā kucchismiṃ nibbattā. Tesaṃ kho anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime vasse bhaddāya soḷasame vasse sampatte mātāpitaro puttaṃ oloketvā, ‘‘tāta, tvaṃ vayappatto, kulavaṃso nāma patiṭṭhapetabbo’’ti ativiya nippīḷayiṃsu. Māṇavo āha – ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathetha. Ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ pacchato nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu, sopi tatheva paṭikkhipi. Puna kathayiṃsu, punapi paṭikkhipi. Tato paṭṭhāya mātā nirantaraṃ kathetiyeva.
当时那二人在世间住处，我等师出世时在世，转轮圣王修法轮转法时进入王舍城。此菩提童子出生于摩揭陀国大迦毗罗村，乃该村婆罗门长老妻子之正室，另一方出生于摩多罗国沙伽兰城，同婆罗门长老族女。随其恩泽增长，菩提童子于第二十年生日时，其父母一见其子，便苦苦相劝：“子啊，你年长了，应当立下家族族谱。”菩提童子答曰：“请你们勿为我做这事，我愿一直为你们守护；等你们辞世后，我便出家。”数次争论后，双方均不肯让步。其母亦夜夜劝说不停。
Māṇavo ‘‘mama mātaraṃ saññāpessāmī’’ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi ekaṃ itthirūpaṃ kārāpetvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsāpetvā vaṇṇasampannehi pupphehi ceva nānāalaṅkārehi ca alaṅkārāpetvā mātaraṃ pakkosāpetvā āha – ‘‘amma evarūpaṃ ārammaṇaṃ labhanto gehe vasāmi, alabhanto na vasāmī’’ti. Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro, puññaṃ karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgā bhavissatī’’ti aṭṭha brāhmaṇe pakkosāpetvā sabbakāmehi santappetvā suvaṇṇarūpakaṃ rathaṃ āropetvā, ‘‘gacchatha, tātā, yattha amhākaṃ jātigottabhogehi samānakule evarūpaṃ dārikaṃ passatha, imameva suvaṇṇarūpakaṃ, paṇṇākāraṃ katvā dethā’’ti uyyojesi.
菩提童子说：“我将介绍我母亲。”赠送她一千金，并让金匠造一女性形象，将其浸入涂漆和釉釉中，制作一铺金绒毯子，以华美花卉装饰，将这女形象呈献给母亲，并说：“母亲，得此供养我便在家住，不得则不住。”这婆罗门女思虑自己儿子德行纯良，乐善好施，认为种种功德随着此供养必拓展，便邀八位婆罗门一同悦纳诸种欲乐，将金制女形象置于车上，引导众人：“去吧，孩子们，看我族与家族子弟中有如此美丽少女，这金制女形象正是此景，打造完成后成供养。”
Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā, ‘‘kattha gamissāmā’’ti? Cintetvā, ‘‘maddaraṭṭhaṃ nāma itthākaro, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ agamiṃsu. Tattha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamantaṃ nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sirigabbhe nisīdāpetvā nhāyituṃ āgacchantī taṃ rūpakaṃ disvā, ‘‘ayyadhītā me idhāgatā’’ti saññāya tajjetvā ‘‘dubbinite, kiṃ tvaṃ idhāgatā’’ti? Talasattikaṃ uggiritvā, ‘‘gaccha sīgha’’nti gaṇḍapasse pahari. Hattho pāsāṇe paṭihato viya kampittha. Sā paṭikkamitvā ‘‘evaṃ thaddhaṃ nāma mahāgīvaṃ disvā, ‘ayyadhītā me’ti saññaṃ uppādesiṃ, ayyadhītāya hi me ayaṃ nivāsanapaṭiggāhikāpi ayuttā’’ti āha. Atha naṃ te manussā parivāretvā ‘‘evarūpā te sāmidhītā’’ti pucchiṃsu. ‘‘Kiṃ esā, imāya sataguṇena sahassaguṇena mayhaṃ ayyā abhirūpatarā, dvādasahatthe gabbhe nisinnāya padīpakiccaṃ natthi, sarīrobhāseneva tamaṃ vidhamatī’’ti. ‘‘Tena hi āgacchā’’ti taṃ khujjaṃ gahetvā suvaṇṇarūpakaṃ rathaṃ āropetvā kosiyagottassa gharadvāre ṭhatvā āgamanaṃ nivedayiṃsu.
他们说：“这是我们的供养。”出发后思量：“去哪里？”答曰：“摩多罗国那边有少女，我们前往。”便前往沙伽兰城，至浴场安放金制女像，坐于一边。彼时婆罗门母亲洗浴完毕，装饰妆点，坐于金床上欲洗澡，看见该金制女像，觉称：“女儿回来了。”惊呼金质露出，拍打其后颈，犹如敲击石头般震动。婆罗门母亲见女像动，惊异道：“此沉稳的少女形象，竟唤称‘女儿回来了’，因我女儿此室主居所乃不虚假。”人群围绕询问：“此少女为何？”答曰：“她有千倍百千倍美德，入胎十二个月未产，身体犹如佛像。”母亲将她托付，置于舍卫城婆罗门家门前车上，通报其来临。
Brāhmaṇo paṭisanthāraṃ katvā, ‘‘kuto āgatatthā’’ti? Pucchi. ‘‘Magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato’’ti. ‘‘Kiṃ kāraṇā āgatā’’ti. ‘‘Iminā nāma kāraṇenā’’ti. ‘‘Kalyāṇaṃ, tātā, samajātigottavibhavo amhākaṃ brāhmaṇo, dassāmi dārika’’nti paṇṇākāraṃ gaṇhi. Te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu – ‘‘laddhā dārikā, kattabbaṃ karothā’’ti. Taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu – ‘‘laddhā kira dārikā’’ti. Māṇavo ‘‘ahaṃ na labhissāmīti cintesiṃ, ime laddhāti ca vadanti, anatthiko hutvā paṇṇaṃ pesissāmī’’ti rahogato paṇṇaṃ likhi, ‘‘bhaddā attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmā’’ti sutvā rahogatā paṇṇaṃ likhi, ‘‘ayyaputto attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu. Ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārī ahosī’’ti. Dvepi paṇṇāni antarāmagge samāgacchiṃsu. ‘‘Idaṃ kassa paṇṇa’’nti? Pippalimāṇavena bhaddāya pahitanti. ‘‘Idaṃ kassa paṇṇa’’nti? Bhaddāya pippalimāṇavassa pahitanti ca vutte dvepi vācetvā, ‘‘passatha dārakānaṃ kamma’’nti phāletvā araññe chaḍḍetvā samānapaṇṇaṃ likhitvā ito ca etto ca pesesuṃ. Iti tesaṃ anicchamānānaṃyeva samāgamo ahosi.
婆罗门接过消息，问：“从何而来？”答：“摩揭陀国大迦毗罗村一家。”问起缘故，答曰：“因这缘故。”婆罗门尊重此事叙说：“这是我族里出于高贵根种的荣光，我显此少女。”便接纳金制少女形象，传达教法，令其制作供养。菩提童子向家中报告：“已得少女，务必从事。”众人叩闻命令。菩提童子思：“我恐得不到，她们说此供养无益，当弃舍二百金。”暗中写下遗书，嘱咐：“请母亲得与你族相称家宅，我出家后，勿制造敌意。”母亲闻及此愿意赠金，说：“贵公子应得与族相合宅邸，我出家后，勿造敌意。”两份书信相送途中会合。众人问：“这是谁写的信？”菩提童子与母亲各问，彼此答道：“这是对年轻人的供养。”遂生怨恨，放弃森林出家，授权写信，截至此地互相遣送。如此，彼此意愿各不相合才最终形成行径。
Taṃdivasaṃyeva ca māṇavopi ekaṃ pupphadāmaṃ ganthāpesi, bhaddāpi ekaṃ ganthāpesi. Tāni āsanamajjhe ṭhapetvā bhuttasāyamāsā ubhopi ‘‘sayanaṃ āruhissāmā’’ti samāgantvā māṇavo dakkhiṇapassena sayanaṃ āruhi. Bhaddā vāmapassena āruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabba’’nti. Te pana aññamaññassa sarīrasamphassabhayena tiyāmarattiṃ niddaṃ anokkamantāva vītināmenti, divā pana hasitamattampi na hoti. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti, ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇameva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasa dāsagāmā, cuddasa hatthānīkā, cuddasa assānīkā, cuddasa rathānīkā.
一天，少年也采了一个花束，女子也采了一个花束。他们将花束放在座位中间，用膳休息时双方一起商定：“让我们上床睡吧。”少年从右侧上床，女子从左侧上床，女子说：“看到花朵凋谢的人，我们可以知道其生起爱心，故此花束不应丢弃。”他们因彼此身体接触而厌烦，夜晚拒绝入睡，早晨也只微笑而无言。世间人民不和谐，直到父母在世，他们未曾详察家庭污点，却私下私议。少年财富巨大，一日他带着身体离去，应丢弃如铜粉般的十二铢金条。那诸物包含六十大块巨珠，工场大约十二由旬宽，安那拉陀城大小有十四座徒弟村庄，十四头象，十四头马，以及十四辆战车。
So ekadivasaṃ alaṅkataṃ assaṃ āruyha mahājanaparivuto kammantaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi bhinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādakādipāṇe uddharitvā khādante disvā, ‘‘tātā, ime kiṃ khādantī’’ti pucchi? ‘‘Gaṇḍuppādake ayyā’’ti. ‘‘Etehi kataṃ pāpaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayyā’’ti. So cintesi – ‘‘sace etehi kataṃ pāpaṃ mayhaṃ hoti, kiṃ me karissati sattaasītikoṭidhanaṃ? Kiṃ dvādasayojano kammanto, kiṃ yantabaddhāni saṭṭhi mahātaḷākāni, kiṃ cuddasa gāmā? Sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamitvā pabbajissāmī’’ti.
某日，他佩戴华丽装饰，带着象群绕行集市，到田边的仓库。那处由光秃土地和野草分隔，有乌鸦等鸟类在啄食，他问：‘父亲，这些是什么在吃？’答曰：‘这是乌鸦，尊者。’于是问：‘由这些所做恶行，谁会受苦？’答曰：‘是你，尊者。’他心想：‘若我因这些恶业受苦，怎么办我那七千亿财富？十二由旬的工厂，六十大珠，各等村庄；全部送给布达尼雅，然后出家去吧。’
Bhaddāpi kāpilānī tasmiṃ khaṇe abbhantaravatthumhi tayo tilakumbhe pattharāpetvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā, ‘‘ammā kiṃ ime khādantī’’ti? Pucchi. ‘‘Pāṇake ayye’’ti. ‘‘Akusalaṃ kassa hotī’’ti? ‘‘Tumhākaṃ ayye’’ti. Sā cintesi – ‘‘mayhaṃ catuhatthavatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi ca panetaṃ ettakena janena kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā , ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti.
女子布达尼雅同样当下，在屋内三个瓮上铺叶片坐着，看见乌鸦啄食瓮上的食物，问：‘妈妈，这是什么鸟儿在吃？’答曰：‘是乌鸦，母亲。’又问：‘这禽类作恶害谁？’答曰：‘害你，母亲。’男子心想：‘我虽然有四十肘长的竹竿和笋，若它们因我所作恶业受苦，即使环绕千世，我也不能忍受，尊女儿，既然来了，我将全部交付你，便去出家。’
Māṇavo āgantvā nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi, athassa cakkavattino anucchavikaṃ bhojanaṃ sajjayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde, tvaṃ imaṃ gharaṃ āgacchantī kittakaṃ dhanaṃ āharī’’ti? ‘‘Pañcapaṇṇāsa sakaṭasahassāni ayyā’’ti. ‘‘Etaṃ sabbaṃ, yā ca imasmiṃ ghare sattaasītikoṭiyo, yantabaddhā saṭṭhitaḷākādibhedā sampatti atthi, sabbaṃ tuyhaṃyeva niyyātemī’’ti. ‘‘Tumhe pana ayyā’’ti. ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Ayyā ahampi tumhākaṃyeva āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmī’’ti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahiṃsu. Te ‘‘pabbajissāmā’’ti vatvā antarāpaṇato kasāyarasapītāni vatthāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohāretvā, ‘‘ye loke arahanto, te uddissa amhākaṃ pabbajjā’’ti pabbajitvā thavikāsu patte osāpetvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu ca kammakāresu ca na koci sañjāni.
少年到来，沐浴后上殿坐在大梵的床榻上，随后为他的国王准备丰盛的供餐。二人用餐后离开，藏于密处之草地上坐着。少年对女子说：‘布达，你来此屋时带来多少财富？’她答：‘五十五万车轴的财富，尊者。’他说：‘这些连同这屋中七千亿财富、六十大珠等财宝，都是你独享的。’女子言：‘尊者，我要出家。’他说：‘尊女来此，我观看你，随我也将出家。’三位如同火烛般陪伴他们。他们说：‘我们要出家。’喝了苦茗，拿起饭器，互相拂去尘埃，头发散乱，称：‘世上有阿拉汉，为他们而出家。’于是齐下殿楼梯。他们家中的仆人和雇工皆毫不察觉。
Atha ne brāhmaṇagāmato nikkhamma dāsagāmadvārena gacchante ākappakuttavasena dāsagāmavāsino sañjāniṃsu. Te rudantā pādesu nipatitvā ‘‘kiṃ amhe anāthe karotha ayyā’’ti? Āhaṃsu. ‘‘Mayaṃ, bhaṇe ‘ādittapaṇṇasālā viya tayo bhavā’ti pabbajimhā, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti, tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā’’ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu. Thero purato gacchanto nivattitvā olokento cintesi – ‘‘ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati. Ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitvāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’’ti. ‘‘Koci vā pana manaṃ padūsetvā apāyapūrako bhaveyya. Imaṃ pahāya mayā gantuṃ vaṭṭatī’’ti cittaṃ uppādesi.
这时，婆罗门村里出门，途经仆人村入口，那里的仆人们听说消息，哭泣跪地说：“你们怎么办无依无靠？”他们说：“我们如同火烛之烛台一般，有三个人出家。如果为你们中每人作衣，上百年都不会坏，你们定当洗头，穿衣生活。”说完便转身离去。长老在前行走，回望沉思：‘这女子布达尼雅乃沙门全印度的大女性，常来我后。此地确有这个原因，使人起念‘出家即无能独自生活，不供养’。又或有人心念不正，堕落恶趣。我该舍弃此事另寻他处。’
So purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. Bhaddāpi āgantvā vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā, ‘ime pabbajitvāpi vinā bhavituṃ na sakkontī’ti cintetvā amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. Imasmiṃ dvedhāpathe tvaṃ ekaṃ gaṇha, ahaṃ ekena gamissāmī’’ti. ‘‘Āma, ayya, pabbajitānaṃ mātugāmo nāma malaṃ, ‘pabbajitvāpi vinā na bhavantī’ti amhākaṃ dosaṃ passanti, tumhe ekaṃ maggaṃ gaṇhatha, vinā bhavissāmā’’ti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha, ‘‘satasahassakappappamāṇe addhāne kato mittasanthavo ajja bhijjatī’’ti vatvā, ‘‘tumhe dakkhiṇajātikā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī’’ti vanditvā maggaṃ paṭipannā. Tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī ‘‘ahaṃ cakkavāḷagirisinerupabbate dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī’’ti vadantī viya viravamānā akampi, ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnadi.
他前行途中见两条路，站立犹豫。布达尼雅来了，上前礼拜。他对她说：“尊女，见你这样女子后至，生念：‘出家不能独存，作事无周全’，世人会起恶念，堕入恶趣。你择一条路，我独走另一。”她答：“尊者，出家人的母乡名为玛拉，谓‘出家不能独存’，我们彼此责怪，请你领一条路，我们定随行。”三转身毕，四处五方庄严敬礼。祝福道：“如一百亿劫以来所结善缘，今日已成熟。”又言：“你们称南方族，南方有路，我们是母乡族，属西方，有西道。”便各行其道。两方中间，宽广的大地好似能承载天地山岳，然亦无法承载你们的功德。忽有天雷轰鸣，似瓦旋山飞升。
Sammāsambuddho veḷuvanamahāvihāre gandhakuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā, ‘‘kassa nu kho pathavī kampatī’’ti? Āvajjento ‘‘pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnampi guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī’’ti gandhakuṭito nikkhamma sayameva pattacīvaraṃ ādāya, asītimahātheresu kañci anāmantetvā tigāvutaṃ maggaṃ paccuggamanaṃ katvā rājagahassa ca nāḷandāya ca antare bahuputtakanigrodharukkhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisīdanto pana aññataro paṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā ghanabuddharasmiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇachattasakaṭacakkakūṭāgārādippamāṇā buddharasmiyo ito cito ca vipphandantiyo vidhāvantiyo candimasahassasūriyasahassauggamanakālo viya kurumānā taṃ vanantaraṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇānaṃ siriyā samujjalitatārāgaṇaṃ viya gaganaṃ, supupphitakamalakuvalayaṃ viya salilaṃ, vanantaraṃ virocittha. Nigrodharukkhassa nāma khandho seto hoti, pattāni nīlāni pakkāni rattāni. Tasmiṃ pana divase satasākho nigrodharukkho suvaṇṇavaṇṇo ahosi.
正自觉者世尊，住于竹林大精舍，香室内坐，一听见地震之声，便问：“地究竟是谁使其震动？”思维称说：“此地震乃是因那些舍弃无量功德、出家修道的胡椒人和美好头陀者离散之处，二者双方因而产生的地震，连我也随之当为调合之役。”世尊于是从香室起身，整衣持钵，未曾称呼三十位长老中某位为名，便逆行礼拜三聚落之道，至拘尸那城与那兰陀之间。于众多子孙聚集的紫荆树根下，铺席坐下坐定。坐时，一位如满尘衣般坐不安之比库，携佛像，恭敬放置于座前，恭敬地坐。此时诸多佛光之灯塔、高塔诸佛光从此处四方闪耀，犹如月千、日千辉交相辉映，如是景象遍满森林。三十二种伟大人相之光彩，犹如星辰灿烂布满天空，如极盛开的莲花漂浮于水面般光明遍布林中。紫荆树树干洁白如瓷，叶子呈蓝、白、赤三色。当天日，百枝紫荆树金光辉耀。
Iti yā sā addhānamaggappaṭipannoti padassa atthaṃ vatvā, ‘‘idāni yathā esa pabbajito, yathā ca addhānamaggaṃ paṭipanno. Imassa atthassa āvibhāvatthaṃ abhinīhārato paṭṭhāya ayaṃ anupubbikathā kathetabbā’’ti vuttā, sā evaṃ veditabbā.
如是，依此所行之道、依此出家持行之道，谓之修习获道。此义已现，反复思惟后方可渐次宣说，此为初步趣入，是应说之法。如此宜知。
Antarā ca rājagahaṃ antarā ca nāḷandanti rājagahassa ca nāḷandāya ca antare. Satthārañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ satthāraṃ passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena satthārā bhavituṃ sakkāti. Sugatañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ sammāpaṭipattiyā suṭṭhu gatattā sugataṃ nāma passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena sugatena bhavituṃ sakkāti. Sammāsambuddhañca vatāhaṃ passeyyaṃ bhagavantameva passeyyanti sace ahaṃ sammā sāmañca saccāni buddhattā sammāsambuddhaṃ nāma passeyyaṃ, imaṃyeva bhagavantaṃ passeyyaṃ. Na hi me ito aññena sammāsambuddhena bhavituṃ sakkāti ayamettha adhippāyo. Evaṃ dassaneneva ‘‘bhagavati ‘ayaṃ satthā, ayaṃ sugato, ayaṃ sammāsambuddho’ti nikkaṅkho ahaṃ, āvuso, ahosi’’nti dīpeti. Satthā me, bhanteti idaṃ kiñcāpi dve vāre āgataṃ, tikkhattuṃ pana vuttanti veditabbaṃ. Iminā hi so ‘‘evaṃ tikkhattuṃ sāvakattaṃ sāvesiṃ, āvuso’’ti dīpeti.
拘尸那城与那兰陀之间，如师长般者必见彼佛，若我见师长者，彼必见我；我见师长者，如是余处皆见彼佛。非他处可作师长。若我以正行慧觉已得阿耨多罗三藐三菩提，则所见尚同彼正觉者。非他处堪为如来。正自觉者如是，我见之，则彼佛亦见我。非他处可作正自觉，此才是真上主。由此见受，称曰“这就是师长、这就是正觉、这就是正自觉者”，彼此无疑。师长令我，如来使我知，其来不过两三日；而彼如来教诲当当前得广传，此乃两三日真相。
Ajānaññevāti ajānamānova. Dutiyapadepi eseva nayo. Muddhāpi tassa vipateyyāti yassa aññassa ‘‘ajānaṃyeva jānāmī’’ti paṭiññassa bāhirakassa satthuno evaṃ sabbacetasā samannāgato pasannacitto sāvako evarūpaṃ paramanipaccakāraṃ kareyya, tassa vaṇṭachinnatālapakkaṃ viya gīvato muddhāpi vipateyya, sattadhā pana phaleyyāti attho. Kiṃ vā etena, sace mahākassapatthero iminā cittappasādena imaṃ paramanipaccakāraṃ mahāsamuddassa kareyya, tattakapāle pakkhittaudakabindu viya vilayaṃ gaccheyya. Sace cakkavāḷassa kareyya, thusamuṭṭhi viya vikireyya. Sace sinerupabbatassa kareyya, kākatuṇḍena pahaṭapiṭṭhamuṭṭhi viya viddhaṃseyya . Sace mahāpathaviyā kareyya, vātāhatabhasmapuñjo viya vikireyya. Evarūpopi pana therassa nipaccākāro satthu suvaṇṇavaṇṇe pādapiṭṭhe lomamattampi vikopetuṃ nāsakkhi. Tiṭṭhatu ca mahākassapo, mahākassapasadisānaṃ bhikkhūnaṃ sahassampi satasahassampi nipaccākāradassanena neva dasabalassa pādapiṭṭhe lomamattampi vikopetuṃ paṃsukūlacīvare vā aṃsumattampi cāletuṃ sakkoti. Evaṃ mahānubhāvo hi satthā.
“未知”义似所未达知。第二义亦当如是领会。即便出家人未察明事宜，外众弟子却心行如一，净忍深心，彼当效学长老，尽行最高谦卑礼敬。若不然，舌头如被剪断，不能得益。无论其做何事，譬如巨海水滴消逝，或地盘崩裂，或山岳崩跌，或风砂聚尘，无有能折损阿拉汉之金色圣足毫毛。愿大长老长存久住，万千长老弟子及百千僧众，纵显示圣相，无论为足毫毛之动摇，亦不能摇撼圣者身覆之尘衣或轻微水滴。此乃圣者大力量证能。
Tasmātiha te kassapāti yasmā ahaṃ jānanto eva ‘‘jānāmī’’ti, passanto eva ca ‘‘passāmī’’ti vadāmi, tasmā, kassapa, tayā evaṃ sikkhitabbaṃ. Tibbanti bahalaṃ mahantaṃ. Hirottappanti hirī ca ottappañca. Paccupaṭṭhitaṃ bhavissatīti paṭhamatarameva upaṭṭhitaṃ bhavissati. Yo hi therādīsu hirottappaṃ upaṭṭhapetvā upasaṅkamati therādayopi taṃ sahirikā saottappā ca hutvā upasaṅkamantīti ayamettha ānisaṃso. Kusalūpasaṃhitanti kusalasannissitaṃ. Aṭṭhiṃ katvāti attānaṃ tena dhammena aṭṭhikaṃ katvā, taṃ vā dhammaṃ ‘‘esa mayhaṃ attho’’ti aṭṭhiṃ katvā. Manasi katvāti citte ṭhapetvā. Sabbacetasā samannāharitvāti cittassa thokampi bahi gantuṃ adento sabbena samannāhāracittena samannāharitvā. Ohitasototi ṭhapitasoto, ñāṇasotañca pasādasotañca odahitvā mayā desitaṃ dhammaṃ sakkaccameva suṇissāmīti evañhi te sikkhitabbaṃ. Sātasahagatā ca me kāyagatāsatīti asubhesu ceva ānāpāne ca paṭhamajjhānavasena sukhasampayuttā kāyagatāsati. Yo ca panāyaṃ tividho ovādo, therassa ayameva pabbajjā ca upasampadā ca ahosi.
故当如是乃是咖萨巴之教言，吾知故言“我知”，见之则言“我见”，故咖萨巴当依此修习。此为强劲重重甚大功德。存羞耻心与恐惧心，谨慎守护。此之先者当得近侍先护。起则起之，修持于初处。在长老中若有护持此诚实羞耻心者，彼亦自护持羞耻心，此乃良善之因。善法为本。作此誓愿者，将自身佛法筑基，心中立誓：“此法归我。”此不离诸心念。心中坚立明确。由持清净心中灯火，乐闻我所说法理，亦应如此修习。吾已七十余岁，具内身念处，在不净身与初禅入出息念聚集中，具足安乐身念。又有三种戒律之劝导，长老之出家入学，及具戒儒行，皆由此得成。
Saraṇoti sakileso saiṇo hutvā. Raṭṭhapiṇḍaṃ bhuñjinti saddhādeyyaṃ bhuñjiṃ. Cattāro hi paribhogā theyyaparibhogo iṇaparibhogo dāyajjaparibhogo sāmiparibhogoti. Tattha dussīlassa saṅghamajjhe nisīditvā bhuñjantassāpi paribhogo theyyaparibhogo nāma. Kasmā? Catūsu paccayesu anissaratāya. Sīlavato apaccavekkhitaparibhogo iṇaparibhogo nāma. Sattannaṃ sekhānaṃ paribhogo dāyajjaparibhogo nāma. Khīṇāsavassa paribhogo sāmiparibhogo nāma. Iti khīṇāsavova sāmī hutvā anaṇo paribhuñjati. Thero attanā puthujjanena hutvā paribhuttaparibhogaṃ iṇaparibhogaṃyeva karonto evamāha. Aṭṭhamiyā aññā udapādīti aṭṭhame divase arahattaphalaṃ uppajji.
皈依者，即皈命全无杂染，若纯服食国土食粮，亦应信服。人间四种所有饮食，乃是依止乞食、人间物资、施与、同僚亲近。其中恶秽戒者，在僧团中乞食，名为依止乞食。何以故？因四种缘起无所依凭。守戒者不依止乞食。七种学徒，依止施与乞食。漏尽者，依止同僚乞食。就如漏尽者清净为主人，不有所求。长老亲自披阅比库，亦以乞食及同僚乞食修法，如是所言。第八日现明智慧，漏尽果证得生。
Atha kho, āvuso, bhagavā maggā okkammāti maggato okkamanaṃ paṭhamataraṃ taṃdivaseyeva ahosi, arahattādhigamo pacchā. Desanāvārassa pana evaṃ āgatattā arahattādhigamo paṭhamaṃ dīpito. Kasmā pana bhagavā maggā okkantoti? Evaṃ kirassa ahosi ‘‘imaṃ bhikkhuṃ jātiāraññikaṃ jātipaṃsukūlikaṃ jātiekāsanikaṃ karissāmī’’ti. Tasmā okkami.
于是，友人们，世尊进入道境，所谓进入道境者，此阶段首先如竹节一般，先有住持阿拉汉果位之境。然在说法流通之后，阿拉汉果位的获得是第一次被光明照耀。何以世尊得以进入道境？因当时有人说：“我要使此比库成为出生于林野、衣裳破旧的孤独比库。”于是进入了道境。
Mudukā kho tyāyanti mudukā kho te ayaṃ. Imañca pana vācaṃ bhagavā taṃ cīvaraṃ padumapupphavaṇṇena pāṇinā antantena parāmasanto āha. Kasmā evamāhāti? Therena saha cīvaraṃ parivattetukāmatāya. Kasmā parivattetukāmo jātoti? Theraṃ attano ṭhāne ṭhapetukāmatāya. Thero pana yasmā cīvarassa vā pattassa vā vaṇṇe kathite ‘‘imaṃ tumhākaṃ gaṇhathā’’tivacanaṃ cārittameva, tasmā ‘‘paṭiggaṇhātu me, bhante, bhagavā’’ti āha. Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānīti, kassapa, tvaṃ imāni paribhogajiṇṇāni paṃsukūlāni pārupituṃ sakkhissasīti vadati. Tañca kho na kāyabalaṃ sandhāya, paṭipattipūraṇaṃ pana sandhāya evamāha. Ayañhettha adhippāyo – ahaṃ imaṃ cīvaraṃ puṇṇaṃ nāma dāsiṃ pārupitvā āmakasusāne chaḍḍitaṃ taṃ susānaṃ pavisitvā tumbamattehi pāṇakehi samparikiṇṇaṃ te pāṇake vidhunitvā mahāariyavaṃse ṭhatvā aggahesiṃ, tassa me imaṃ cīvaraṃ gahitadivase dasasahassacakkavāḷe mahāpathavī mahāviravaṃ viravamānā kampittha, ākāso taṭataṭāyi, cakkavāḷadevatā sādhukāramadaṃsu, ‘‘imaṃ cīvaraṃ gaṇhantena bhikkhunā jātipaṃsukūlikena jātiāraññikena jātiekāsanikena jātisapadānacārikena bhavituṃ vaṭṭati, tvaṃ imassa cīvarassa anucchavikaṃ kātuṃ sakkhissasī’’ti. Theropi attanā pañcannaṃ hatthīnaṃ balaṃ dhāreti, so taṃ atakkayitvā ‘‘ahametaṃ paṭipattiṃ pūressāmī’’ti ussāhena sugatacīvarassa anucchavikaṃ kātukāmo ‘‘dhāressāmahaṃ, bhante’’ti āha. Paṭipajjinti paṭipannosmi. Evaṃ pana cīvaraparivattanaṃ katvā ca therena pārutacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā unnadantī kampittha.
泥泞轻易流去，泥泞便是这些。这句话是指什么？世尊将他的法衣以莲花色彩清净，衣端整理完善后送至手中。为何如此说？与长老同去更换法衣。何故欲更换衣裳？因欲置放于自己位置。长老因法衣或布片色彩不同，曾说：“这是给你们的，你们拿去吧。”世尊礼请：“请收下，世尊。”卡萨巴说：“你会穿戴我赐予的这些尘堆破布，因为你能破坏或弃舍它们吗？”世尊回答“不凭身体力气，只凭修行实证。”他说：“我是这样使用此法衣——穿戴后，毒蛇毒虫不近；遗弃时尸恶臭气消；被虫咬穿，虫灭亡。此布由福德远古时代积累，一切众生无数划界列于大地之上，天界诸天也行庆贺，称赞此法衣适宜上人之穿着。你可为这法衣制作合适内里。”长老自身力量如五十三头大象之力，说：“我将圆满完成此事。”以热忱请求世尊赐予内里，世尊答应：“我愿承受。”修行实行遂得成就。于是更换法衣后，长老的法衣由世尊接受，成为师徒间互赠的法衣。彼时大地震动，水水泛起，地面震颤。
Bhagavato puttotiādīsu thero bhagavantaṃ nissāya ariyāya jātiyā jātoti bhagavato putto. Urena vasitvā mukhato nikkhantaovādavasena pabbajjāya ceva upasampadāya ca patiṭṭhitattā oraso mukhato jāto. Ovādadhammato jātattā ovādadhammena ca nimmitattā dhammajo dhammanimmito. Ovādadhammadāyādaṃ navalokuttaradhammadāyādameva vā arahatīti dhammadāyādo. Paṭiggahitāni sāṇāni paṃsukūlānīti satthārā pārutaṃ paṃsukūlacīvaraṃ pārupanatthāya paṭiggahitaṃ.
就称世尊之子等，长老依止世尊而生，为圣者所生。由腹部孕育，前出口生，戒律及嘱咐等皆建立，由口而生。由戒律嘱咐称为法子，由法子之故称为法之子。所谓受戒、法衣即为师长为使受持法衣破旧之比库所得受戒。
Sammā vadamāno vadeyyāti yaṃ puggalaṃ ‘‘bhagavato putto’’tiādīhi guṇehi sammā vadamāno vadeyya, mamaṃ taṃ sammā vadamāno vadeyya, ahaṃ evarūpoti. Ettāvatā therena pabbajjā ca parisodhitā hoti. Ayañhettha adhippāyo – āvuso, yassa na upajjhāyo paññāyati, na ācariyo, kiṃ so anupajjhāyo anācariyo nhāpitamuṇḍako sayaṃgahitakāsāvo ‘‘titthiyapakkantako’’ti saṅkhaṃ gato evaṃ tigāvutaṃ maggaṃ paccuggamanaṃ labhati, tīhi ovādehi pabbajjaṃ vā upasampadaṃ vā labhati, kāyena kāyaṃ cīvaraparivattanaṃ labhati? Passa yāva dubbhāsitaṃ vacanaṃ thullanandāya bhikkhuniyāti. Evaṃ pabbajjaṃ sodhetvā idāni chahi abhiññāhi sīhanādaṃ nadituṃ ahaṃ kho, āvusotiādimāha. Sesaṃ purimanayeneva veditabbaṃ. Ekādasamaṃ.
真正正当地称呼为“世尊之子”等具足品德之人，应当如此称呼，我即如此称呼。由此长老皈依受戒纯正得以确立。这里有要者，友人，若无上师智慧，无老师指导，则为不具上师、不为老师者，此为秃发、自染衣、躁转者、执著邪见者，如此者即进入三结罪之道，苦道也。虽怀三警告而受戒，身体上得戒律约束吗？看其是否言词粗恶，坏戒行为违律之比库也。若受戒清净，现能以六种神通发狮子吼，我当如是言。须悉明白其前因果。十一条。
12. Paraṃmaraṇasuttavaṇṇanā12. 《他人死经》注释
§155
155. Dvādasame tathāgatoti satto. Na hetaṃ, āvuso, atthasaṃhitanti, āvuso, etaṃ diṭṭhigataṃ atthasannissitaṃ na hoti. Nādibrahmacariyakanti maggabrahmacariyassa pubbabhāgapaṭipadāpi na hoti. Etañhi, āvuso, atthasaṃhitanti, āvuso, etaṃ catusaccakammaṭṭhānaṃ atthasannissitaṃ. Etaṃ ādibrahmacariyakanti etaṃ maggabrahmacariyassa ādi pubbabhāgapaṭipadā. Dvādasamaṃ.
一百五十五。第十二分，称为如来者，众生。一切义理因此不具备。此为见解所依，义理所统合。非所谓初禅梵行之先行，也非道之先行修持部分。正因如此，称为义理所统合，此为四圣谛道理所依基础。即所谓初禅梵行，即此道之最初部分。此为第十二。
13. Saddhammappatirūpakasuttavaṇṇanā13. 《相似正法经》注释
§156
156. Terasame aññāya saṇṭhahiṃsūti arahatte patiṭṭhahiṃsu. Saddhammappatirūpakanti dve saddhammappatirūpakāni adhigamasaddhammappatirūpakañca pariyattisaddhammappatirūpakañca. Tattha –
一百五十六。第十三分，于阿拉汉所立，所谓毗提舍护。所谓正法受持有二相：一为得正法之相，二为俗称正法之相。其间称为得法正相及称法正相。于此：
‘‘Obhāse ceva ñāṇe ca, pītiyā ca vikampati;
『光明』与『智慧』，以及『欢喜』使心摇动，
Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.
以『宁静』与『安乐』令此心入定，
‘‘Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;
『高级念知』与『勤精进』亦使心动，
Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā.
又为『舍离烦恼』与『舍离断尽』所激动。
‘‘Imāni dasa ṭhānāni, paññā yassa paricitā;
『智慧』若熟练于这十处，
Dhammuddhaccakusalo hoti, na ca sammoha gacchatī’’ti. (paṭi. ma. 2.7); –
则能善于调伏烦恼，不致迷惑。」（巴提摩经注 第2卷第7节）
Idaṃ vipassanāñāṇassa upakkilesajātaṃ adhigamasaddhammappatirūpakaṃ nāma. Tisso pana saṅgītiyo anāruḷhaṃ dhātukathā ārammaṇakathā asubhakathā ñāṇavatthukathā vijjākaraṇḍakoti imehi pañcahi kathāvatthūhi paribāhiraṃ guḷhavinayaṃ guḷhavessantaraṃ guḷhamahosadhaṃ vaṇṇapiṭakaṃ aṅgulimālapiṭakaṃ raṭṭhapālagajjitaṃ āḷavakagajjitaṃ vedallapiṭakanti abuddhavacanaṃ pariyattisaddhammappatirūpakaṃ nāma.
此谓为内观智之烦恼所生的覆盖，是名为领悟正法的显现。三种结集即不褪失的元素之说、因果缘起之说、缘起基础之说以及不净之说、智慧缘起之说，这五种说法内容，构成了表面看似隐藏的戒律、戒律假表象、根本藏药、律藏、行律藏，及国民所持戒律、阿拉维持戒律、经藏，这些皆为非佛所说，属于传诵而来的假正法显现也。
Jātarūpappatirūpakanti suvaṇṇarasavidhānaṃ ārakūṭamayaṃ suvaṇṇavaṇṇaṃ ābharaṇajātaṃ. Chaṇakālesu hi manussā ‘‘ābharaṇabhaṇḍakaṃ gaṇhissāmā’’ti āpaṇaṃ gacchanti. Atha ne āpaṇikā evaṃ vadanti, ‘‘sace tumhe ābharaṇatthikā, imāni gaṇhatha. Imāni hi ghanāni ceva vaṇṇavantāni ca appagghāni cā’’ti. Te tesaṃ sutvā, ‘‘kāraṇaṃ ime vadanti, imāni piḷandhitvā sakkā nakkhattaṃ kīḷituṃ, sobhanti ceva appagghāni cā’’ti tāni gahetvā gacchanti. Suvaṇṇabhaṇḍaṃ avikkiyamānaṃ nidahitvā ṭhapetabbaṃ hoti. Evaṃ taṃ jātarūpappatirūpake uppanne antaradhāyati nāma.
所谓皮相仅为外貌之显现，就如黄金之美及其制造的金饰品。人们于换钱之时，会说“让我们拿金饰品去换钱”，而买主亦如此答曰：“如果你们确为饰金者，请拿出饰品。这些为坚固同时色泽美好且无瑕疵之器物。”听了他们的话，人们便将这些物品聚拢，因这些坚固的金属块可以用来玩赏天象、星星，也有光泽且无瑕，因此被取去妥善保管。皮相本质易藏易坏，造就了外表消逝的本质。
Atha saddhammassa antaradhānaṃ hotīti adhigamasaddhammassa paṭipattisaddhammassa pariyattisaddhammassāti tividhassāpi saddhammassa antaradhānaṃ hoti. Paṭhamabodhiyañhi bhikkhū paṭisambhidappattā ahesuṃ. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato cha abhiññā pāpuṇituṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti. Tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ. Gacchante kāle sotāpattiphalampi pattuṃ na sakkhissanti. Atha nesaṃ yadā vipassanā imehi upakkilesehi upakkiliṭṭhā āraddhamattāva ṭhassati, tadā adhigamasaddhammo antarahito nāma bhavissati.
于是说，正法的消逝，谓领悟正法、行持正法、传诵正法这三种正法皆有消逝。最初明法之比库们得到了分解智慧。随后时间流逝之后，虽不能得到分解智慧，然通达六通智慧。其后不能获得六通智慧，又能获得三种智慧。此又经时间推移，失去三种智慧，将仅得染污烦恼消灭的程度。再之后不能得此，即使是无来果、任运果与初果，也无法获得。时间推移，连得初果亦不能了达。此时，当内观受染污积累徐降，达到一定深度时，领悟正法则称为内隐消逝。
Paṭhamabodhiyañhi bhikkhū catunnaṃ paṭisambhidānaṃ anucchavikaṃ paṭipattiṃ pūrayiṃsu. Gacchante kāle taṃ asakkontā channaṃ abhiññānaṃ, tampi asakkontā tissannaṃ vijjānaṃ, tampi asakkontā arahattaphalamattassa. Gacchante pana kāle arahattassa anucchavikaṃ paṭipattiṃ pūretuṃ asakkontā anāgāmiphalassa anucchavikaṃ paṭipattiṃ pūressanti , tampi asakkontā sakadāgāmiphalassa, tampi asakkontā sotāpattiphalassa. Yadā pana sotāpattiphalassapi anucchavikaṃ paṭipadaṃ pūretuṃ asakkontā sīlapārisuddhimatteva ṭhassanti, tadā paṭipattisaddhammo antarahito nāma bhavissati.
最初明法的比库们完成了四种分解智慧之深入执行。随时间推移，虽不能证得隐秘无漏智慧，然得三种智慧。其后虽不能得三种智慧，乃至比阿拉汉果稍逊之境界无法达成，反而可完成无来果的次深智慧。再次不能达到无来果，而仅完成任运果及初果智慧。若到了连初果智慧次深修行亦不能成就，唯在戒清净的境界停留，则传诵正法可谓内隐消逝了。
Yāva pana tepiṭakaṃ buddhavacanaṃ vattati, na tāva sāsanaṃ antarahitanti vattuṃ vaṭṭati. Tiṭṭhantu tīṇi vā, abhidhammapiṭake antarahite itaresu dvīsu tiṭṭhantesupi antarahitanti na vattabbameva. Dvīsu antarahitesu vinayapiṭakamatte ṭhitepi, tatrāpi khandhakaparivāresu antarahitesu ubhatovibhaṅgamatte, mahāvinaye antarahite dvīsu pātimokkhesu vattamānesupi sāsanaṃ anantarahitameva. Yadā pana dve pātimokkhā antaradhāyissanti, atha pariyattisaddhammassa antaradhānaṃ bhavissati. Tasmiṃ antarahite sāsanaṃ antarahitaṃ nāma hoti. Pariyattiyā hi antarahitāya paṭipatti antaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃ kāraṇā? Ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa. Iti paṭipattitopi pariyattimeva pamāṇaṃ.
只要佛陀言教的三藏存在，便不可言正法已内隐消逝。即或三藏中某部或某两部内隐消逝，仍不可谓正法完全内隐消逝。即使在律藏中，蕴涵戒律篇章部分出现内隐消逝，或大律中两部巴谛摩卡内隐消逝时，正法依然未曾全然内隐消逝。但若两部巴谛摩卡都失传，则传诵正法定当消失，谓内隐消逝。传诵正法若内隐消逝，修持正法亦当内隐消逝；修持正法若内隐消逝，领悟正法亦随之内隐消逝。何故？由于传诵乃依止于修持，修持乃依止于领悟正法。由此可知，修持乃依传诵所限定，也使传诵成为标准量度。
Nanu ca kassapasammāsambuddhakāle kapilo nāma anārādhakabhikkhu ‘‘pātimokkhaṃ uddisissāmī’’ti bījaniṃ gahetvā āsane nisinno ‘‘atthi imasmiṃ vattantā’’ti pucchi, atha tassa bhayena yesampi pātimokkho vattati, tepi ‘‘mayaṃ vattāmā’’ti avatvā ‘‘na vattāmā’’ti vadiṃsu, so bījaniṃ ṭhapetvā uṭṭhāyāsanā gato, tadā sammāsambuddhassa sāsanaṃ osakkitanti? Kiñcāpi osakkitaṃ, pariyatti pana ekanteneva pamāṇaṃ. Yathā hi mahato taḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ, udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ, evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbā, tesu sati mahātaḷāke padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbāti evaṃ ekantato pariyattiyeva pamāṇaṃ.
难道说，在咖萨巴正自觉者时代，名为卡毕罗的一沙门席坐时持起新戒律誓愿“我要宣布巴谛摩卡”，便询问时人“这里头是有戒律的吗？”时有人恐惧地回答“这里确有戒律”，有人反对“没有戒律”，他置戒笔下座起立，会因此否定正法吗？虽有所否定，传诵法却唯有单一标准可言。如同大水池若无有持续水流，也不应说有水，虽有水时莲花不盛开，也不可断言莲花会开。又如世多藏释的三藏法言，如无藏中同类比喻之传承师子子弟，即便有佛语存在，也不可谓有正法。若有，则依传诵单一标准内，犹如莲花依据水中才得绽放。由此证明，唯传诵法方为最终标准。
Pathavīdhātūti dve satasahassāni cattāri ca nahutāni bahalā mahāpathavī. Āpodhātūti pathavito paṭṭhāya yāva subhakiṇhabrahmalokā uggataṃ kappavināsakaṃ udakaṃ. Tejodhātūti pathavito paṭṭhāya yāva ābhassarabrahmalokā uggato kappavināsako aggi. Vāyodhātūti pathavito paṭṭhāya yāva vehapphalabrahmalokā uggato kappavināsako vāyu. Etesu hi ekadhammopi satthu sāsanaṃ antaradhāpetuṃ na sakkoti, tasmā evamāha. Idheva te uppajjantīti lohato lohakhādakaṃ malaṃ viya imasmiṃ mayhaṃyeva sāsane te uppajjanti. Moghapurisāti tucchapurisā.
所谓地界，共有二十万四千四百九十五，即十万八千乘二加四千四百九十五，是广大无边的大地。所谓水界，即从地界起始至微细清净的梵天世界，水的生成与消灭。所谓火界，即从地界起始至光明遍照的梵天世界，火的生成与消灭。所谓风界，即从地界起始至具大自由力的梵天世界，风的生成与消灭。在这些中，没有任何一种法能够使佛陀的教法消失，因此有此说：在此教法中如同铁锈、食铁的污垢般这些法烦恼滋生。愚昧之人即是污秽之人。
Ādikeneva opilavatīti ettha ādikenāti ādānena gahaṇena. Opilavatīti nimujjati. Idaṃ vuttaṃ hoti – yathā udakacarā nāvā bhaṇḍaṃ gaṇhantī nimujjati, evaṃ pariyattiādīnaṃ pūraṇena saddhammassa antaradhānaṃ na hoti. Pariyattiyā hi hāyamānāya paṭipatti hāyati, paṭipattiyā hāyamānāya adhigamo hāyati. Pariyattiyā pūrayamānāya pariyattidharā puggalā paṭipattiṃ pūrenti, paṭipattipūrakā adhigamaṃ pūrenti. Iti navacando viya pariyattiyādīsu vaḍḍhamānāsu mayhaṃ sāsanaṃ vaḍḍhati yevāti dasseti.
‘如初始之水流入皿中即沉没’之意，此处‘初始’是指取用、接纳之义。‘沉没’指陷入。故说：如水上之舟承载器皿沉没一般，依教法与教义之充足，正法不会消失。因教义的消失，行持便消失；因行持的消失，证得亦消失。因教义的充盈，持教者增长修习行持，修持者增长证得。犹如新月渐圆，此意味着我教法随教义增长而增长。
Idāni yehi dhammehi saddhammassa antaradhānañceva ṭhiti ca hoti, te dassento pañca khotiādimāha. Tattha okkamanīyāti avakkamanīyā, heṭṭhāgamanīyāti attho. Satthari agāravātiādīsu agāravāti gāravarahitā. Appatissāti appatissayā anīcavuttikā. Tattha yo cetiyaṅgaṇaṃ ārohanto chattaṃ dhāreti, upāhanaṃ dhāreti, aññato oloketvā kathaṃ kathento gacchati, ayaṃ satthari agāravo nāma.
如今以诸法保持正法不断消失之理，示现有五种不良品类。所谓‘不当进退’，即‘应退而不退’；‘向下难移’，即‘向下迁宜’之义。‘对师不敬’，指种种不敬于师。‘无信’，即无信施、不坚固之谓。举例说，有人登坛礼佛，持盖衣，披衫蔽体，见他人不同视听，言说行止，如此者即名为对师无敬。
Yo dhammassavanassa kāle saṅghuṭṭhe daharasāmaṇerehi parivārito nisīdati, aññāni vā navakammādīni karoti, dhammassavanagge nisinno niddāyati, vikkhitto vā aññaṃ kathento nisīdati, ayaṃ dhamme agāravo nāma.
又有者听法时，偕幼沙玛内围坐，他作他事，法集会中坐卧昏睡，或妄言他事，这亦名为欠缺法中敬。
Yo therupaṭṭhānaṃ gantvā, avanditvā nisīdati, hatthapallatthikaṃ dussapallatthikaṃ karoti, aññaṃ vā pana hatthapādakukkuccaṃ karoti, vuḍḍhānaṃ santike anajjhiṭṭho katheti, ayaṃ saṅghe agāravo nāma.
又者去长老处，坐而不敬，做手指示不雅之态，或做手足妄动之状，于长者面前坦然舞说，此名为对僧团无敬。
Tisso pana sikkhā apūrentova sikkhāya agāravo nāma hoti. Aṭṭha samāpattiyo anibbattento tāsaṃ vā pana nibbattanatthāya payogaṃ akaronto samādhismiṃ agāravo nāma. Sukkapakkho vuttavipallāseneva veditabboti. Terasamaṃ.
若未完成三学者，即称为无敬戒者。八种禅定未至，或行误用，或不利禅净，均称为无敬定者。应依此类比，知此乃关于三学与禅定的不敬与失误。
Kassapasaṃyuttavaṇṇanā niṭṭhitā. · 《咖萨巴相应》注释完毕。