14. Etadaggavaggo · 14. 第一品义注
14. Etadaggavaggo14. 最上品
(14) 1. Paṭhamaetadaggavaggo(14) 1. 第一最上品
Etadaggapadavaṇṇanā最上词之解释
§188
188. Etadaggesu paṭhamavaggassa paṭhame etadagganti etaṃ aggaṃ. Ettha ca ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. ‘‘Ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīna’’ntiādīsu (ma. ni. 2.70) hi ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya (kathā. 441), ucchaggaṃ veḷagga’’ntiādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374), anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’ntiādīsu (cūḷava. 318) koṭṭhāse. ‘‘Yāvatā, bhikkhave, sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādīsu (a. ni. 4.34; itivu. 90) seṭṭhe. Svāyamidha koṭiyampi vaṭṭati seṭṭhepi. Te hi therā attano attano ṭhāne koṭibhūtātipi aggā, seṭṭhabhūtātipi. Tasmā etadagganti esā koṭi eso seṭṭhoti ayamettha attho. Eseva nayo sabbasuttesu.
第一品第一个，所谓“此上者”，谓此为最高。在这里，这最高的词在“初始”、“统领”、“位居首位”等层次中显现。如《大毗奈耶·五十二经咒品》中所说：“今者诸门，正当守护，我闭门扉，敌人难进”等初始层面出现；又如《长部论·讲诵品》中，言：“以此指关所责戒，尚属最高”等掌控层面；再如《增支部论》中言：“或为酸意，或为甘甜，或为涩苦，唯依止法而行”等层次；又如《增支部》：“有情及非情……如来称之为第一”等最高层次。此处层次亦循环运作，且为首领。诸长老各自依其位置，也具有最高中的最高与第一中的第一。因此，此“此上者”谓为“最高”，这就是全经中所通行的说法。
Ayañca etadaggasannikkhepo nāma catūhi kāraṇehi labbhati aṭṭhuppattito āgamanato ciṇṇavasito guṇātirekatoti. Tattha koci thero ekena kāraṇena etadaggaṭṭhānaṃ labhati, koci dvīhi, koci tīhi, koci sabbeheva catūhipi āyasmā sāriputtatthero viya. So hi aṭṭhuppattitopi mahāpaññatāya etadaggaṭṭhānaṃ labhi āgamanādīhipi. Kathaṃ? Ekasmiṃ hi samaye satthā jetavanamahāvihāre viharanto kaṇḍambarukkhamūle titthiyamaddanaṃ yamakapāṭihāriyaṃ dassetvā ‘‘kahaṃ nu kho purimabuddhā yamakapāṭihāriyaṃ katvā vassaṃ upagacchantī’’ti āvajjento ‘‘tāvatiṃsabhavane’’ti ñatvā dve padantarāni dassetvā tatiyena padena tāvatiṃsabhavane paccuṭṭhāsi. Sakko devarājā bhagavantaṃ disvā paṇḍukambalasilāto uṭṭhāya saddhiṃ devagaṇena paccuggamanaṃ agamāsi. Devā cintayiṃsu – ‘‘sakko devarājā devagaṇaparivuto saṭṭhiyojanāyāmāya paṇḍukambalasilāya nisīditvā sampattiṃ anubhavati, buddhānaṃ nāma nisinnakālato paṭṭhāya na sakkā aññena ettha hatthampi ṭhapetu’’nti. Satthāpi tattha nisinno tesaṃ cittācāraṃ ñatvā mahāpaṃsukūliko viya muṇḍapīṭhakaṃ sabbameva paṇḍukambalasilaṃ avattharitvā nisīdi. Evaṃ nisīdanto pana attano vā sarīraṃ mahantaṃ katvā māpesi, paṇḍukambalasilaṃ vā khuddakaṃ akāsīti na sallakkhetabbaṃ. Acinteyyo hi buddhavisayo. Evaṃ nisinno pana mātaraṃ kāyasakkhiṃ katvā dasasahassacakkavāḷadevatānaṃ ‘‘kusalā dhammā akusalā dhammā abyākatā dhammā’’ti abhidhammapiṭakaṃ desesi.
此“此上者”的缘起综合四因合而得之，谓：起因、来处、散失、超越德行。其间或有长老由一因或双因，或三因，或全四因皆具而获得此上地位，此长老如长老沙利子般，聪慧甚深，能由起因及来处获得此高位。何以故？曾于一时，世尊住于劫林大寺，树荫下显神异，言：“先佛何所神异，留此寺中度夏？”应声言“忉利天界”。萨咖天帝见世尊现于此，披着绿毡石座与天众同降。天众思虑曰：“萨咖天帝坐于距天界六十由旬绿毡石上，感受殊胜，佛在座时皆起不敢动他处。”世尊则安心坐在其上，如大尘垢尽，面披剃度座椅。如此坐禅固守身心，作如母身见证，向一万诸天说法“善法、恶法、未分法”。
Pāṭihāriyaṭṭhānepi sabbāpi dvādasayojanikā parisā anuruddhattheraṃ upasaṅkamitvā ‘‘kahaṃ, bhante, dasabalo gato’’ti pucchi. Tāvatiṃsabhavane paṇḍukambalasilāyaṃ vassaṃ upagantvā abhidhammakathaṃ desetuṃ gatoti. Bhante, na mayaṃ satthāraṃ adisvā gamissāma. Kadā satthā āgamissatīti satthu āgamanakālaṃ jānāthāti? Mahāmoggallānattherassa bhāraṃ karotha, so buddhānaṃ santikaṃ gantvā sāsanaṃ āharissatīti. Kiṃ pana therassa tattha gantuṃ balaṃ natthīti? Atthi, visesavantānaṃ pana visesaṃ passantūti evamāha. Mahājano mahāmoggallānattheraṃ upasaṅkamitvā satthu sāsanaṃ gahetvā āgamanatthāya yāci. Thero passanteyeva mahājane pathaviyaṃ nimujjitvā antosinerunā gantvā satthāraṃ vanditvā āha – ‘‘bhante, mahājano tumhākaṃ dassanakāmo, āgamanadivasaṃ vo jānituṃ icchatī’’ti. Tena hi ‘‘ito temāsaccayena saṅkassanagaradvāre passathā’’tissa vadehīti. Thero bhagavato sāsanaṃ āharitvā mahājanassa kathesi. Mahājano tattheva temāsaṃ khandhāvāraṃ bandhitvā vasi. Cūḷaanāthapiṇḍiko dvādasayojanāya parisāya temāsaṃ yāgubhattaṃ ādāsi.
诸神集会十二由旬，至长老阿努鲁达处，问：“尊者，十方诸天已远去乎？”彼欲前往忉利天云集，欲为天众说戒律法门。诸众言：“我等不见师来，如何知佛何时至？”应对彼重任者云：“大长老摩诃马哈摩嘎喇那当往，必取佛法回来。”如何？马哈摩嘎喇那虽具使命，但无力前往。答曰：“识别甚深，有众敬重，众大德请其代取佛法。”长老见大众手持涂泥器皿潜藏地下，礼敬师尊言：“世尊，众大德欲知您来的信息，以躲避季节等障。”长老奉佛法教诲，众大德即地牢内造围障坚居。大阿那陀施以祭祀礼物来奉献。
Satthāpi sattappakaraṇāni desetvā manussalokaṃ āgamanatthāya ākappaṃ dassesi. Sakko devarājā vissakammaṃ āmantetvā tathāgatassa otaraṇatthāya sopānaṃ māpetuṃ āṇāpesi. So ekato sovaṇṇamayaṃ ekato rajatamayaṃ sopānaṃ māpetvā majjhe maṇimayaṃ māpesi. Satthā maṇimaye sopāne ṭhatvā ‘‘mahājano maṃ passatū’’ti adhiṭṭhāsi. Attano ānubhāveneva ‘‘mahājano avīcimahānirayaṃ passatū’’tipi adhiṭṭhāsi. Nirayadassanena cassa uppannasaṃvegataṃ ñatvā devalokaṃ dassesi. Athassa otarantassa mahābrahmā chattaṃ dhāresi, sakko devarājā pattaṃ gaṇhi, suyāmo devarājā dibbaṃ vāḷabījaniṃ bīji, pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ samapaññāsāya mucchanāhi mucchitvā vādento purato otari. Buddhānaṃ pathaviyaṃ patiṭṭhitakāle ‘‘ahaṃ paṭhamaṃ vandissāmi, ahaṃ paṭhamaṃ vandissāmī’’ti mahājano aṭṭhāsi. Saha mahāpathavīakkamanena pana bhagavato neva mahājano na asītimahāsāvakā paṭhamakavandanaṃ sampāpuṇiṃsu, dhammasenāpati sāriputtattheroyeva pana sampāpuṇi.
世尊述说十二因缘，说明眾生人生原理，为来人道指导。萨咖天帝召请毗沙门天王，命其造梯云，从下至上建造，分别以金、银覆盖，中间嵌宝石。世尊立于宝梯顶端，发愿：“但愿大众见我。”并以神力发愿：“但愿众生见我及地狱之苦。”显现地狱景象，诸天共现出大遮伞，萨咖天帝执杨柳扇，守护佛所。五伞天众奏乐，彼时佛处世间，众生发誓：“我当第一拜，第一礼敬。”然伴佛大地漫步，诸天及大众未必皆先礼贺，唯有戒律教团师沙利子则得首次礼敬。
Atha satthā dvādasayojanāya parisāya antare ‘‘therassa paññānubhāvaṃ jānantū’’ti puthujjanapañcakaṃ pañhaṃ ārabhi. Paṭhamaṃ lokiyamahājano sallakkhessatīti puthujjanapañhaṃ pucchi. Ye ye sallakkhiṃsu, te te kathayiṃsu. Dutiyaṃ puthujjanavisayaṃ atikkamitvā sotāpattimagge pañhaṃ pucchi. Puthujjanā tuṇhī ahesuṃ, sotāpannāva kathayiṃsu. Tato sotāpannānaṃ visayaṃ atikkamitvā sakadāgāmimagge pañhaṃ pucchi. Sotāpannā tuṇhī ahesuṃ, sakadāgāminova kathayiṃsu. Tesampi visayaṃ atikkamitvā anāgāmimagge pañhaṃ pucchi. Sakadāgāmino tuṇhī ahesuṃ, anāgāminova kathayiṃsu. Tesampi visayaṃ atikkamitvā arahattamagge pañhaṃ pucchi. Anāgāmino tuṇhī ahesuṃ, arahantāva kathayiṃsu. Tato heṭṭhimakoṭito paṭṭhāya abhiññāte abhiññāte sāvake pucchi, te attano attano paṭisambhidāvisaye ṭhatvā kathayiṃsu. Atha mahāmoggallānaṃ pucchi , sesasāvakā tuṇhī ahesuṃ, therova kathesi. Tassāpi visayaṃ atikkamitvā sāriputtattherassa visaye pañhaṃ pucchi. Mahāmoggallāno tuṇhī ahosi, sāriputtattherova kathesi. Therassāpi visayaṃ atikkamitvā buddhavisaye pañhaṃ pucchi. Dhammasenāpati āvajjentopi passituṃ na sakkoti, puratthimapacchimuttaradakkhiṇā catasso disā catasso anudisāti ito cito ca olokento pañhuppattiṭṭhānaṃ sallakkhetuṃ nāsakkhi.
世尊向十二由旬诸天起问，挑起五凡夫于智慧中疑惑。首问世间大众会告知何人最具智慧，众大师逐一说明其标志。第二则问断俗信士如何入圣道初果，凡人沉默，初果者答。第三问如是依次，以至阿拉汉道。阿拉汉皆沉默，唯圣者言。他更进问智慧究竟者，圣者据其所断能解答。随后问大长老摩诃马哈摩嘎喇那与众末学智慧，马哈摩嘎喇那亦明白，并问沙利子等。沙利子答亦显智慧。然戒律教团统帅虽召请，不得见众多方位，无法识别提前标志。
Satthā therassa kilamanabhāvaṃ jānitvā ‘‘sāriputto kilamati, nayamukhamassa dassessāmī’’ti ‘‘āgamehi tvaṃ, sāriputtā’’ti vatvā ‘‘nāyaṃ tuyhaṃ visayo pañho, buddhānaṃ esa visayo sabbaññūnaṃ yasassīna’’nti buddhavisayabhāvaṃ ācikkhitvā ‘‘bhūtamidanti, sāriputta, samanupassasī’’ti āha. Thero ‘‘catumahābhūtikakāyapariggahaṃ me bhagavā ācikkhatī’’ti ñatvā ‘‘aññātaṃ bhagavā, aññātaṃ sugatā’’ti āha. Etasmiṃ ṭhāne ayaṃ kathā udapādi – mahāpañño vata, bho, sāriputtatthero, yatra hi nāma sabbehi anaññātaṃ pañhaṃ kathesi, buddhehi ca dinnanaye ṭhatvā buddhavisaye pañhaṃ kathesi, iti therassa paññānubhāvo yattakaṃ ṭhānaṃ buddhānaṃ kittisaddena otthaṭaṃ, sabbaṃ ajjhottharitvā gatoti evaṃ tāva thero aṭṭhuppattito mahāpaññatāya etadaggaṭṭhānaṃ labhi.
世尊认知长老沙利子心中忧愁，便告曰：“沙利子，你应当以经律传法。我此道非凡，不是普通众生能理解者，应以如是正见观照。”沙利子说：“世尊，您曾教导我四大成身之法。”又曰：“未知者，世尊，未知善知识。”此时场中有如此言说——“长老沙利子智慧广大，能解众多未通事，教学于圣者间，故获最高智慧，成此上地。”
Kathaṃ āgamanato? Imissāyeva hi aṭṭhuppattiyā satthā āha – sāriputto na idāneva paññavā, atīte pañca jātisatāni isipabbajjaṃ pabbajitvāpi mahāpaññova ahosi –
如何降临？正如这里的教法中所说，世尊开示：『沙利子如今尚未完全具足智慧，虽然过去五个世代中曾多次出家，却尚未达到广大智慧。』
‘‘Yo pabbajī jātisatāni pañca,
『那出家者历经五个世代，
Pahāya kāmāni manoramāni;
远离欲乐和悦意，
Taṃ vītarāgaṃ susamāhitindriyaṃ,
心无贪著，根治六根，
Parinibbutaṃ vandatha sāriputta’’nti.
已入般涅槃，针对他，沙利子应当顶礼。』
Evaṃ pabbajjaṃ upabrūhayamāno ekasmiṃ samaye bārāṇasiyaṃ brāhmaṇakule nibbatto. Tayo vede uggaṇhitvā tattha sāraṃ apassanto ‘‘pabbajitvā ekaṃ mokkhadhammaṃ gavesituṃ vaṭṭatī’’ti cittaṃ uppādesi. Tasmiṃ kāle bodhisattopi kāsiraṭṭhe udiccabrāhmaṇamahāsālakule nibbatto vuddhimanvāya uggahitasippo kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā gharāvāsaṃ pahāya himavantaṃ pavisitvā kasiṇaparikammaṃ katvā pañca abhiññā aṭṭha samāpattiyo nibbattetvā vanamūlaphalāhāro himavantappadese vasati. Sopi māṇavo nikkhamitvā tasseva santike pabbaji. Parivāro mahā ahosi pañcasatamattā isayo.
如此开示出家时，有一回在巴拉那西某婆罗门家族中静住。闻知三藏经典后，见其要义，心中起念：『出家后应当寻求唯一涅槃之法。』彼时菩萨也在迦尸国北方婆罗门世家中静住，依智慧被唤醒，见欲的危害及出家的利益，舍弃家业，入喜马拉雅山，修习迦叶禅定，证得五种超越通达，八种禅定圆满。住于山林下，食咒果为食。菩萨也出家于其身边，随从众多达五百余人。
Athassa so jeṭṭhantevāsiko ekadesaṃ parisaṃ gahetvā loṇambilasevanatthaṃ manussapathaṃ agamāsi. Tasmiṃ samaye bodhisatto tasmiṃyeva himavantappadese kālaṃ akāsi. Kālakiriyasamayeva naṃ antevāsikā sannipatitvā pucchiṃsu – ‘‘atthi tumhehi koci viseso adhigato’’ti. Bodhisatto ‘‘natthi kiñcī’’ti vatvā aparihīnajjhāno ābhassarabrahmaloke nibbatto. So kiñcāpi ākiñcaññāyatanassa lābhī, bodhisattānaṃ pana arūpāvacare paṭisandhi nāma na hoti. Kasmā? Abhabbaṭṭhānattā. Iti so arūpasamāpattilābhī samānopi rūpāvacare nibbatti. Antevāsikāpissa ‘‘ācariyo ‘natthi kiñcī’ti āha, moghā tassa kālakiriyā’’ti na kiñci sakkārasammānaṃ akaṃsu. Atha so jeṭṭhantevāsiko atikkante vassāvāse āgantvā ‘‘kahaṃ ācariyo’’ti pucchi. Kālaṃ katoti. Api nu ācariyena laddhaguṇaṃ pucchitthāti? Āma pucchimhāti. Kiṃ vadetīti? Natthi kiñcīti. Mayampi ‘‘ācariyena laddhaguṇo nāma natthī’’ti nāssa sakkārasammānaṃ karimhāti. Tumhe bhāsitassa atthaṃ na jānittha, ācariyo ākiñcaññāyatanassa lābhīti.
那时，这位年长的护法携带一个小队，前往盐池服用盐水的地方走人间路径。正值此时，菩萨在同一喜马拉雅山境中度时。时节适逢祭祀之期，护法们聚集在一起询问：“你们中间有人获得什么殊胜吗？”菩萨答曰：“什么都没有。”说完，心无挂碍，寂然安住于清净梵天界。菩萨虽然获得了某种非物质境界的法门，但并未重返有色界。为何？因资质未到。于是，这位获得无色境界者，同时得以生于色界。护法们因菩萨说“无所得”，于是轻视那次祭祀，未给予任何崇敬。随后这位年长护法历经多雨季回到此地，问：“老师您在何处？”答曰：“度过时间。”是否再向老师请益功德呢？答曰：“是的，想请益。”该如何答复？仍是“无所得”。我等也不会对“老师无所得”加以尊重。你们言说的意思不了解，老师是获得无色境界的。
Atha te jeṭṭhantevāsikassa kathaṃ na saddahiṃsu. So punappunaṃ kathentopi saddahāpetuṃ nāsakkhi . Atha bodhisatto āvajjamāno ‘‘andhabālo mahājano mayhaṃ jeṭṭhantevāsikassa kathaṃ na gaṇhāti, imaṃ kāraṇaṃ pākaṭaṃ karissāmī’’ti brahmalokato otaritvā assamapadamatthake ṭhito ākāsagatova jeṭṭhantevāsikassa paññānubhāvaṃ vaṇṇetvā imaṃ gāthaṃ abhāsi –
于是，那些年长护法不信。即使他反复说明，亦不能使人信服。菩萨于是下来世间人间，对着无上梵天说：“盲愚的大众，怎么不接受我这有智慧的年长护法？我将明示此缘由。”他说罢，站立于阿萨摩陀于空中，称赞年长护法的智慧境界，并诵唱此偈：
‘‘Parosahassampi samāgatānaṃ,
“即使他人千人相聚，
Kandeyyuṃ te vassasataṃ apaññā;
若无智慧，终究哭泣达百年；
Ekova seyyo puriso sapañño,
唯有明智之人胜过众生，
Yo bhāsitassa vijānāti attha’’nti. (jā. 1.1.101);
理解言者意旨方为尊。”（怛他罗经卷1 1.1.101）
Evaṃ isigaṇaṃ saññāpetvā bodhisatto brahmalokameva gato. Sesaisigaṇopi aparihīnajjhāno hutvā kālaṃ katvā brahmalokaparāyaṇo jāto. Tattha bodhisatto sabbaññutaṃ patto, jeṭṭhantevāsiko sāriputtatthero jāto, sesā isayo buddhaparisā jātāti evaṃ atītepi sāriputto mahāpaññova saṃkhittena bhāsitassa vitthārena atthaṃ jānituṃ samatthoti veditabbo.
如此，应该知道：菩萨断尽一切见取，得至梵天界。余余见取亦未被损坏，保持不变，如同时光流逝，终归于梵天界。此中菩萨已得究竟智慧，成为最高长老沙利弗长老。余余众见取，亦成佛众成员。由此可知，过去沙利弗犹如大智慧者，以简略而明晰的言辞解说其义理，是故应当如实认识。
Idameva ca puthujjanapañcakaṃ aṭṭhuppattiṃ katvā –
此外，亦成说五俗人辩论成立之理说——
‘‘Parosatañcepi samāgatānaṃ,
『即便是他人聚会之中，
Jhāyeyyuṃ te vassasataṃ apaññā;
无智慧者或须修习禅定百年；
Ekova seyyo puriso sapañño,
唯有一贤夫智者最胜，
So bhāsitassa vijānāti attha’’nti. (jā. 1.1.101) –
故言语者知其义也（嗢楼那经 1.1.101）——
Imampi jātakaṃ kathesi. Tassa purimajātake vuttanayeneva attho veditabbo.
于此讲说本生故事。须当依先前本生中所述义理理解之。
Aparampi idameva puthujjanapañcakaṃ aṭṭhuppattiṃ katvā –
又依此对凡夫五类，作八支分法的阐述——
‘‘Ye saññino tepi duggatā, yepi asaññino tepi duggatā;
『有分别者，亦堕不善道，无分别者，亦堕不善道；
Etaṃ ubhayaṃ vivajjaya, taṃ samāpattisukhaṃ anaṅgaṇa’’nti. (jā. 1.1.134) –
此两者皆应分别，彼获果乐无忧无染。』（本生经1.1.134）——
Imaṃ anaṅgaṇajātakaṃ kathesi. Ettha ca ācariyo kālaṃ karonto antevāsikehi pucchito ‘‘nevasaññī nāsaññī’’ti āha. Sesaṃ vuttanayeneva veditabbaṃ.
此即无染本生故事。此中师长于时节终结，问为来者曰：「无分别者与无识者」，答如此。余理亦当依前所说理解。
Aparampi idameva puthujjanapañcakaṃ aṭṭhuppattiṃ katvā –
又依此对凡夫五类，作八支分法的阐述——
‘‘Candābhaṃ sūriyābhañca, yodha paññāya gādhati;
『月光与日光』，勇士以智慧凝聚；
Avitakkena jhānena, hoti ābhassarūpago’’ti. (jā. 1.1.135) –
凭借无思虑的禅定，成为光明莹然的形象。」（《本生经》第一卷第一章第135偈）
Idaṃ candābhajātakaṃ kathesi. Etthāpi ācariyo kālaṃ karonto antevāsikehi pucchito ‘‘odātakasiṇaṃ candābhaṃ nāma, pītakasiṇaṃ sūriyābhaṃ nāmāti taṃ ubhayaṃ yo paññāya gādhati pavisati pakkhandati, so avitakkena dutiyajjhānena ābhassarūpago hoti, tādiso aha’’nti sandhāya – ‘‘candābhaṃ sūriyābha’’nti āha. Sesaṃ purimanayeneva veditabbaṃ.
这里讲述的是《月光本生》，即使如此，老师在时间临近时，被问及内住者，说：『月光被称为“月光净相”，日光被称为“日光净相”，那聚合这两者以智慧的勇士进入并超越者，凭借无思虑的第二禅成为光明形象者，是这样的。』在此有『月光与日光』的表示。其余先行义应当从前文体悟。
Idameva ca puthujjanapañcakaṃ aṭṭhuppattiṃ katvā –
同样，这也阐明了凡夫五患的起因，具体如下：
‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;
『若人未达智慧，智者则不厌烦；
Passāmi vohaṃ attānaṃ, yathā icchiṃ tathā ahu.
我见自如意，我如此所是。』
‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;
『有如是者，即使为人，也不应生厌离，智者不会厌弃。』
Passāmi vohaṃ attānaṃ, udakā thalamubbhataṃ.
『我见自身，如同水面上浮动的波涛。』
‘‘Vāyametheva puriso, na nibbindeyya paṇḍito;
『有如是者，即使努力修行，也不应生厌离，智者不会厌弃。』
Passāmi vohaṃ attānaṃ, yathā icchiṃ tathā ahu.
『我见自身，随欲作意，随心所向，亦如是。』
‘‘Vāyametheva puriso, na nibbindeyya paṇḍito;
『有如是者，即使努力修行，也不应生厌离，智者不会厌弃。』
Passāmi vohaṃ attānaṃ, udakā thalamubbhataṃ.
『我见自身，犹如水面上起伏的波浪。』
‘‘Dukkhūpanītopi naro sapañño,
『痛苦增上者』即使是有智慧的人，
Āsaṃ na chindeyya sukhāgamāya;
不应当执着于趋向快乐；
Bahū hi phassā ahitā hitā ca,
因为多种触缘，有害的也有利益的，
Avitakkitā maccamupabbajanti.
未经过思虑便舍弃生死而出离。
‘‘Acintitampi bhavati, cintitampi vinassati;
即使未曾思虑亦有，经过思虑亦会消灭；
Na hi cintāmayā bhogā, itthiyā purisassa vā.
的确，充满思虑的享受，无论是女性还是男性，都非真实所依。
‘‘Sarabhaṃ giriduggasmiṃ, yaṃ tvaṃ anusarī pure;
『你曾在山林险难之地，追随于前世；
Alīnacittassa tuvaṃ, vikkantamanujīvasi.
但你心志不洁，过着岌岌可危的生活。』
‘‘Yo taṃ viduggā narakā samuddhari,
『诸恶地狱有谁能救度，
Silāya yoggaṃ sarabho karitvā;
若有人依止坚固之法，成为能断恶业者；
Dukkhūpanītaṃ maccumukhā pamocayi,
使被苦难所笼罩、死门将临之人解脱，
Alīnacittaṃ ta migaṃ vadesi.
不洁之心他却称为野兽。』
‘‘Kiṃ tvaṃ nu tattheva tadā ahosi,
『彼时你究竟如何，』
Udāhu te koci naṃ etadakkhā;
『有人曾对你说过此事吗；』
Vivaṭṭacchaddo nusi sabbadassī,
『你是否见过那无所不见的阔展相貌，』
Ñāṇaṃ nu te brāhmaṇa bhiṃsarūpaṃ.
『你的智慧是否如天生恐怖的婆罗门一般？』
‘‘Na cevahaṃ tattha tadā ahosiṃ,
『我当时根本未曾处于彼地，』
Na cāpi me koci naṃ etadakkhā;
『亦无人曾对我言及此事；』
Gāthāpadānañca subhāsitānaṃ,
此为优美诗句的开端，
Atthaṃ tadānenti janinda dhīrā’’ti. (jā. 1.13.134-143) –
贤人们常言此义正是当下所说的。
Imaṃ terasanipāte sarabhajātakañca kathesi. Imāni pana pañcapi jātakāni atītepi saṃkhittena bhāsitassa vitthārena atthaṃ mayhaṃ putto jānātīti satthārā dhammasenāpatisāriputtattherassa paññānubhāvappakāsanatthameva kathitānīti evaṃ āgamanatopi thero mahāpaññatāya etadaggaṭṭhānaṃ labhi.
本篇说于第三品中的萨婆婆诃生经。且此五个生经虽简略述及过去事迹，却经细致展开而详尽阐明其义，故我子能知义理，斯乃师长沙利佛长老以智慧之力彰显之意也。由此推论，此长老以广大智慧达此殊胜境地。
Kathaṃ ciṇṇavasitoti? Ciṇṇaṃ kiretaṃ therassa catuparisamajjhe dhammaṃ kathento cattāri saccāni amuñcitvā kathetīti evaṃ ciṇṇavasitopi thero mahāpaññatāya etadaggaṭṭhānaṃ labhi.
何谓‘已说住持’？意指长老于四众僧众之间，宣说佛陀之法，弘扬四圣谛而未曾遗漏，如是则得‘已说住持’之名。此亦显示长老以广大智慧得此殊胜境地。
Kathaṃ guṇātirekatoti? Ṭhapetvā hi dasabalaṃ añño koci ekasāvakopi mahāpaññatāya dhammasenāpatinā sadiso nāma natthīti evaṃ guṇātirekatopi thero mahāpaññatāya etadaggaṭṭhānaṃ labhi.
何谓‘德量第一’？即确立十种威力，除了佛世尊之外，无一弟子能比肩沙利佛长老之智慧与德行，故获‘德量第一’名号。此亦显示长老以广大智慧得此殊胜境地。
Yathā ca sāriputtatthero, evaṃ mahāmoggallānattheropi sabbeheva catūhipi imehi kāraṇehi etadaggaṭṭhānaṃ labhi. Kathaṃ? Thero hi mahiddhiko mahānubhāvo nandopanandasadisampi nāgarājānaṃ damesīti evaṃ tāva aṭṭhuppattito labhi. Na panesa idāneva mahiddhiko mahānubhāvo, atīte pañca jātisatāni isipabbajjaṃ pabbajitopi mahiddhiko mahānubhāvo ahosīti.
正如沙利佛长老，伟大摩诃目连长老亦皆因这四个原因而得殊胜地位。何以知？长老们以大神通大威德服伏如南陀那及诸天王，故获此殊胜境地。但非仅此时，而是过去诸多生世中，种种出家供养行为皆证实长老智慧与威德非凡。
‘‘Yo pabbajī jātisatāni pañca,
「那个出家者，曾经放弃世间五种事物，
Pahāya kāmāni manoramāni;
舍弃令人欢喜的欲乐；
Taṃ vītarāgaṃ susamāhitindriyaṃ,
此人无贪爱，内心摄持诸根，
Parinibbutaṃ vandatha moggallāna’’nti. –
已入涅槃。向摩诃迦罗那顶礼。」——
Evaṃ āgamanatopi labhi. Ciṇṇaṃ cetaṃ therassa nirayaṃ gantvā attano iddhibalena nirayasattānaṃ assāsajananatthaṃ sītaṃ adhiṭṭhāya cakkamattaṃ padumaṃ māpetvā padumakaṇṇikāyaṃ nisīditvā dhammakathaṃ katheti, devalokaṃ gantvā devasaṅghaṃ kammagatiṃ jānāpetvā saccakathaṃ kathetīti evaṃ ciṇṇavasito labhi. Ṭhapetvā ca sammāsambuddhaṃ añño sāvako mahāmoggallāno viya mahiddhiko mahānubhāvo natthīti evaṃ guṇātirekato labhi.
就算如此，也能获得（解脱）。这位老长老因心志微弱，曾往地狱，凭自己神通力令地狱众生得以安慰，心中沉静，安住凉凉净境，修习出离之法。座于莲华中莲女旁，讲说佛法。往天界，告知天众因果法理，善说真理。因心志微弱故得此果。安立真正佛陀，后来就没有其他弟子能像摩诃迦罗那那样神力广大、德行伟大，称为无人能及，因德行超过众多故得此果位。
Yathā cesa, evaṃ mahākassapattheropi sabbehevimehi kāraṇehi etadaggaṭṭhānaṃ labhi. Kathaṃ? Sammāsambuddho hi therassa tigāvutaṃ maggaṃ paccuggamanaṃ katvā tīhi ovādehi upasampādetvā cīvaraṃ parivattetvā adāsi. Tasmiṃ samaye mahāpathavī udakapariyantaṃ katvā kampi, mahājanassa abbhantare therassa kittisaddo ajjhottharitvā gato. Evaṃ aṭṭhuppattito labhi. Na cesa idāneva dhutadharo, atīte pañca jātisatāni isipabbajjaṃ pabbajitopi dhutadharova ahosi.
正如这样，大咖萨巴长老也因种种因缘，获得此最高境界。为何？因为正自觉者完成长老三十道次第后，赐予三种戒律，授记得戒，亲自裁缝袈裟并交付长老。当时大地剧烈震动，水流环绕，名声传遍大众，长老名声远扬。这就是立地成佛之果。若非如此，即使过去五个世代中某出家者曾断然放弃出家生活，他也未必能像摩诃迦罗那那样成就此果。
‘‘Yo pabbajī jātisatāni pañca,
『若有出家者历经五劫，
Pahāya kāmāni manoramāni;
舍弃令人欢喜的欲乐；
Taṃ vītarāgaṃ susamāhitindriyaṃ,
彼内心断尽贪欲，五根安稳专注，
Parinibbutaṃ vandatha mahākassapa’’nti. –
已圆寂者，应当敬礼大咖萨巴』——
Evaṃ āgamanatopi labhi. Ciṇṇaṃ cetaṃ therassa catuparisamajjhagato dhammaṃ kathento dasa kathāvatthūni avijahitvāva kathetīti evaṃ ciṇṇavasito labhi. Ṭhapetvā ca sammāsambuddhaṃ añño sāvako terasahi dhutaguṇehi mahākassapasadiso natthīti evaṃ guṇātirekato labhi . Imināva niyāmena tesaṃ tesaṃ therānaṃ yathālābhato guṇe kittetuṃ vaṭṭati.
即便于此教法传入时，亦能得如是之果。因长老心志薄弱，虽与僧团众人相应而居，说法亦未离开十法说的范畴，故而受此薄弱之果。另有人设立正觉者，较之大咖萨巴，其余弟子虽具十三种清净德行，却无其胜也，由此德行超越故而得此果。依此教导规则，应当按各长老所得之德行而广扬其德誉。
Guṇavaseneva hi sammāsambuddho yathā nāma rājā cakkavattī cakkaratanānubhāvena cakkavāḷagabbhe rajjasiriṃ patvā ‘‘pattabbaṃ me pattaṃ, kiṃ me idāni mahājanena olokitenā’’ti na appossukko hutvā rajjasiriṃyeva anubhoti, kālena pana kālaṃ vinicchayaṭṭhāne nisīditvā niggahetabbe niggaṇhāti, paggahetabbe paggaṇhāti, ṭhānantaresu ca ṭhapetabbayuttake ṭhānantaresu ṭhapeti, evamevaṃ mahābodhimaṇḍe adhigatassa sabbaññutaññāṇassa ānubhāvena anuppattadhammarajjo dhammarājāpi ‘‘kiṃ me idāni lokena olokitena, anuttaraṃ phalasamāpattisukhaṃ anubhavissāmī’’ti appossukkataṃ anāpajjitvā catuparisamajjhe paññattavarabuddhāsane nisinno aṭṭhaṅgasamannāgataṃ brahmassaraṃ nicchāretvā dhammaṃ desayamāno niggahetabbayutte kaṇhadhamme puggale sinerupāde pakkhipanto viya apāyabhayasantajjanena niggahetvā paggahetabbayutte kalyāṇadhamme puggale ukkhipitvā bhavagge nisīdāpento viya paggaṇhitvā ṭhānantaresu ṭhapetabbayuttake aññāsikoṇḍaññattherādayo sāvake yāthāvasarasaguṇavaseneva ṭhānantaresu ṭhapento etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ, yadidaṃ aññāsikoṇḍaññotiādimāha.
诚然，正觉者的德行，宛如诸王众王，以权柄掌握天下，未曾轻忽故能尽享国土之荣光。然时至坐而处于审议定所，出入需按规矩，彼此安排其位，依序而就，方显王权之威严。正觉者亦如是，菩提树下达成全知全慧，具此殊胜法力，乃法王，出言曰：“今我所观此世，得无上成就安乐，谁能及乎？”非轻慢而是深入理会，席坐正处经声清频，于四众中，舍去盛德之光束，讲说法义，指引黑暗法之众，驱使其断恶远离，带入善法之中安坐。诸弟子如同明可见之德行模范，依正座位排列，彼等得以称为我弟子中，勤精善学者，此即所谓『见闻善法者』等称。在此晓谕于比库中。
Aññāsikoṇḍaññattheravatthu阿若憍陈如长老事
Tattha etadagganti padaṃ vuttatthameva. Rattaññūnanti rattiyo jānantānaṃ. Ṭhapetvā hi sammāsambuddhaṃ añño sāvako aññāsikoṇḍaññattherato paṭhamataraṃ pabbajito nāma natthīti pabbajitakālato paṭṭhāya thero cirakālaṃ rattiyo jānātīti rattaññū. Sabbapaṭhamaṃ dhammassa paṭividdhattā yadā tena dhammo paṭividdho, cirakālato paṭṭhāya taṃ rattiṃ jānātītipi rattaññū. Apica khīṇāsavānaṃ rattidivasaparicchedo pākaṭova hoti, ayañca paṭhamakhīṇāsavoti evampi rattaññūnaṃ sāvakānaṃ ayameva aggo purimakoṭibhūto seṭṭho. Tena vuttaṃ – ‘‘rattaññūnaṃ yadidaṃ aññāsikoṇḍañño’’ti.
此处所说之「最高者」一词，意指所述内容本义。所谓「夜行知者」者，乃对夜晚有所了知之众生。确实如是，正自觉者既降生世间，便如长时间中已知夜晚者。比库中有一位知晓时间者，能辨别出修行时与共住长老同辈、位次次一的入出家时日。此即谓出家时刻确定，故称之为“知夜者”。于佛法初传阶段，这种觉知法义首先广为贯彻时，称之为知法之“头一夜”，由此得名「知夜者」。若论已尽诸烦恼者，日夜分别更为明白，而这正是已尽烦恼比库的表现，此为前导、头先者、至上者。故经中说：“所谓知夜者者，即是觉知者。”
Ettha ca yadidanti nipāto, tassa theraṃ avekkhitvā yo esoti, aggasaddaṃ avekkhitvā yaṃ etanti attho. Aññāsikoṇḍaññoti ñātakoṇḍañño paṭividdhakoṇḍañño. Tenevāha – ‘‘aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍaññoti. Iti hidaṃ āyasmato koṇḍaññassa aññāsikoṇḍañño tveva nāmaṃ ahosī’’ti (saṃ. ni. 5.1081; mahāva. 17).
关于「所谓」一词，观察尊长解释即其含义。所谓「觉知者」乃亲知、明了之义。经中亦云：“唤曰，‘汝知哉，觉知者！汝知哉，觉者！’如此，尊长觉知者之名实至名归。”（参考律藏大部卷第17经文）
Ayaṃ pana thero katarabuddhakāle pubbapatthanaṃ abhinīhāraṃ akāsi, kadā pabbajito, kadānena paṭhamaṃ dhammo adhigato, kadā ṭhānantare ṭhapitoti iminā nayena sabbesupi etadaggesu pañhakammaṃ veditabbaṃ.
此尊长于过去佛世间，曾作若干先行之预备修行。何时出家？何时初得法？何时住立？依据此法理，以此为引导，须于各最高者中辨明其五时阶段。
Tattha imassa tāva therassa pañhakamme ayamanupubbikathā – ito kappasatasahassamatthake padumuttaro nāma buddho loke udapādi, tassa paṭividdhasabbaññutaññāṇassa mahābodhipallaṅkato uṭṭhahantassa mahāpathaviyaṃ ṭhapetuṃ pāde ukkhittamatte pādasampaṭicchanatthaṃ mahantaṃ padumapupphaṃ uggañchi, tassa dhurapattāni navutihatthāni honti, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, pādena patiṭṭhitaṭṭhānaṃ ekādasahatthaṃ. Tassa pana bhagavato sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi. Tassa padumakaṇṇikāya dakkhiṇapāde patiṭṭhahante mahātumbamattā reṇu uggantvā sarīraṃ okiramānā otari, vāmapādassa ṭhapanakālepi tathārūpaṃyeva padumaṃ uggantvā pādaṃ sampaṭicchi. Tatopi uggantvā vuttappamāṇāva reṇu sarīraṃ okiri. Taṃ pana reṇuṃ abhibhavamānā tassa bhagavato sarīrappabhā nikkhamitvā yantanāḷikāya vissaṭṭhasuvaṇṇarasadhārā viya samantā dvādasayojanaṭṭhānaṃ ekobhāsaṃ akāsi. Tatiyapāduddharaṇakāle pathamuggataṃ padumaṃ antaradhāyi, pādasampaṭicchanatthaṃ aññaṃ navaṃ padumaṃ uggañchi. Imināva niyāmena yattha yattha gantukāmo hoti, tattha tatthāpi mahāpadumaṃ uggacchati. Tenevassa ‘‘padumuttarasammāsambuddho’’ti nāmaṃ ahosi.
此尊长之五阶段，按先后次第述之：距今约十万劫之前，有一名曰陀摩多的佛陀出世，具备彻知一切之智，证得大觉。其初起身时，因伸展足趾而使泥土飞扬，举起巨大的莲花，佛足长约九十肘，发髻高三万肘，耳垂长十二肘，脚所立之地达一万一千肘。佛躯体高达八十五万肘。佛以右足莲花着地时，巨大花朵花粉飞扬，覆盖身体，下足着地时亦如是，花粉覆盖其身。散布花粉覆盖身体时，佛身闪现如同以琉璃管流淌十二由旬之金光。第三足提起时，先前放出之花朵隐没，佛脚着地又生出九轮莲花。如此规律，佛行止所及之处皆有大莲花绽放。由此，得名为「陀摩多正觉者」。
Evaṃ so bhagavā loke uppajjitvā bhikkhusatasahassaparivāro mahājanassa saṅgahatthāya gāmanigamarājadhānīsu bhikkhāya caranto haṃsavatīnagaraṃ sampāpuṇi . Tassa āgatabhāvaṃ sutvā pitā mahārājā paccuggamanaṃ akāsi. Satthā tassa dhammakathaṃ kathesi. Desanāpariyosāne keci sotāpannā keci sakadāgāmī keci anāgāmī keci arahattaṃ pāpuṇiṃsu. Rājā svātanāya dasabalaṃ nimantetvā punadivase kālaṃ ārocāpetvā bhikkhusatasahassaparivārassa bhagavato sakanivesane mahādānaṃ adāsi. Satthā bhattānumodanaṃ katvā vihārameva gato. Teneva niyāmena punadivase nāgarā, punadivase rājāti dīghamaddhānaṃ dānaṃ adaṃsu.
如此佛陀世尊降生世间，率领十万比库随侍，周游村落、城镇、王宫，行住于含笑城。得知佛降生，国王以威仪迎接。师长为王讲法说教。说法结束时，有些已得须陀洹果，有些得斯陀含果，有些得阿那含果，有些得阿拉汉果。国王以其自由财力，招集十万比库于佛之住处，施予大量布施。佛陀获批准后在僧院安住。随后各日城中众人及国中百姓，日日或分期给予长久布施奉献。
Tasmiṃ kāle ayaṃ thero haṃsavatīnagare gahapatimahāsālakule nibbatto. Ekadivasaṃ buddhānaṃ dhammadesanākāle haṃsavatīnagaravāsino gandhamālādihatthe yena buddho, yena dhammo, yena saṅgho, tanninne tappoṇe tappabbhāre gacchante disvā tena mahājanena saddhiṃ dhammadesanaṭṭhānaṃ agamāsi. Tasmiñca samaye padumuttaro bhagavā attano sāsane paṭhamaṃ paṭividdhadhammaṃ ekaṃ bhikkhuṃ etadaggaṭṭhāne ṭhapesi. So kulaputto taṃ kāraṇaṃ sutvā ‘‘mahā vatāyaṃ bhikkhu, ṭhapetvā kira buddhaṃ añño iminā paṭhamataraṃ paṭividdhadhammo nāma natthi. Aho vatāhampi anāgate ekassa buddhassa sāsane paṭhamaṃ dhammaṃ paṭivijjhanasamattho bhaveyya’’nti cintetvā desanāpariyosāne bhagavantaṃ upasaṅkamitvā ‘‘sve mayhaṃ bhikkhaṃ gaṇhathā’’ti nimantesi. Satthā adhivāsesi.
当时此尊长于含笑城一善界大户之家安住。某日，佛陀说法时，城中百姓手捧香花，以火炬陪伴佛陀、依佛法而修行的僧团，看到此情景，受到众人礼敬，前往听闻法义。于是佛陀于其教法中，第一次于一名比库处确立了最高觉知法。该人乃一族之子，闻此因缘后心中思惟：“这位比库德行广大，确立最高觉知识法，此法在如今及未来众佛法中尚未有过，实堪称胜。”法会结束后，舍卫城人多日奉献，国王亦多日供养众僧。
So bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā sakanivesanaṃ gantvā sabbarattiṃ buddhānaṃ nisajjanaṭṭhānaṃ gandhadāmamālādāmādīhi alaṅkaritvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā tassā rattiyā accayena sakanivesane bhikkhusatasahassaparivārassa bhagavato vicitrayāgukhajjakaparivāraṃ nānārasasūpabyañjanaṃ gandhasālibhojanaṃ datvā bhattakiccapariyosāne ticīvarapahonake vaṅgapaṭṭe tathāgatassa pādamūle ṭhapetvā cintesi – ‘‘nāhaṃ parittakassa ṭhānassatthāya carāmi, mahantaṃ ṭhānaṃ patthento carāmi, na kho pana sakkā ekameva divasaṃ dānaṃ datvā taṃ ṭhānantaraṃ patthetu’’nti ‘‘anupaṭipāṭiyā satta divasāni mahādānaṃ datvā patthessāmī’’ti. So teneva niyāmena satta divasāni mahādānaṃ datvā bhattakiccapariyosāne dussakoṭṭhāgāraṃ vivarāpetvā uttamasukhumavatthaṃ buddhānaṃ pādamūle ṭhapetvā bhikkhusatasahassaṃ ticīvarena acchādetvā tathāgataṃ upasaṅkamitvā, ‘‘bhante, yo tumhehi ito sattadivasamatthake bhikkhu etadagge ṭhapito, ahampi so bhikkhu viya anāgate uppajjanakabuddhassa sāsane pabbajitvā paṭhamaṃ dhammaṃ paṭivijjhituṃ samattho bhaveyya’’nti vatvā satthu pādamūle sīsaṃ katvā nipajji.
他礼敬世尊后，绕行而行，入舍宅，用各种香水、香花、珠链等饰以庄严，备置优良饭食、副食。于当夜即顺时入舍，供养百余比库众，庄严佛陀足所，赠以多样佳肴、香盐饭食。用毕饭食，起身换上三衣，罩着肩布，安坐如来的足根之下，思惟谓：「我并非为此处小场所而行，仅为遵从伟大场所而行，但一天供养不可能完全征得此处，故故应不间断地连续七日供养大恩。」于是依此规矩，连续七日行大布施，饭食毕竟，开辟仓库，供奉极细致丝绵，安置于佛足下，覆以三衣，奉佛前至，言：「世尊，有比库从今七日间受此安置，愿我未来生出现在佛法中，得能如彼比库般，初闻佛法而得善果。」言毕，向佛足下顶礼后俯伏。
Satthā tassa vacanaṃ sutvā ‘‘iminā kulaputtena mahāadhikāro kato, samijjhissati nu kho etassa ayaṃ patthanā no’’ti anāgataṃsañāṇaṃ pesetvā āvajjento ‘‘samijjhissatī’’ti passi. Buddhānañhi atītaṃ vā anāgataṃ vā paccuppannaṃ vā ārabbha āvajjentānaṃ āvaraṇaṃ nāma natthi, anekakappakoṭisatasahassantarampi ca atītaṃ vā anāgataṃ vā cakkavāḷasahassantarampi ca paccuppannaṃ vā āvajjanapaṭibaddhameva manasikārapaṭibaddhameva hoti. Evaṃ appaṭivattiyena ñāṇena so bhagavā idaṃ addasa – ‘‘anāgate satasahassakappapariyosāne gotamo nāma buddho loke uppajjissati, tadā imassa patthanā samijjhissatī’’ti. Atha naṃ evamāha – ‘‘ambho, kulaputta, anāgate satasahassakappapariyosāne gotamo nāma buddho loke uppajjissati , tvaṃ tassa paṭhamakadhammadesanāya teparivaṭṭadhammacakkappavattanasuttantapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sahassanayasampanne sotāpattiphale patiṭṭhahissasī’’ti.
世尊闻其语曰：「此比库已获大果，我将起贪欲之心乎？」以未来之智观察，见其将生起贪欲。对未来种种之境，过去、未来、现在的佛陀无有障碍，心随念转而无违。于是世尊以无误之慧观察，见此比库将在一亿劫后出生为名果德玛之佛，届时其贪欲心将生。对其说曰：「比库啊，一亿劫后将有一名果德玛之佛出世，尔当受其初转法轮教导，得阿拉汉果。」
Iti satthā taṃ kulaputtaṃ byākaritvā caturāsīti dhammakkhandhasahassāni desetvā anupādisesāya nibbānadhātuyā parinibbāyi. Tassa parinibbutassa sarīraṃ suvaṇṇakkhandho viya ekagghanaṃ ahosi, sarīracetiyaṃ panassubbedhena sattayojanikaṃ akaṃsu. Iṭṭhakā suvaṇṇamayā ahesuṃ, haritālamanosilāya mattikākiccaṃ, telena udakakiccaṃ sādhayiṃsu. Buddhānaṃ dharamānakāle sarīrappabhā dvādasayojanikaṃ phari, parinibbutānaṃ pana tesaṃ rasmi nikkhamitvā samantā yojanasataṃ avatthari.
于是世尊对该比库说辞毕，示现四十八万法蕴，宣说无余涅槃之因。其涅槃身体如一块纯金，尸骨塔约七由旬远。戒律完备的比库，用绿玉、陶土制作甘露具，清洁油水润滑。佛陀身光辐射十二由旬，涅槃后其光芒放射百由旬四方。
Ayaṃ seṭṭhi buddhānaṃ sarīracetiyaṃ parivāretvā sahassaratanagghiyāni kāresi. Cetiyapatiṭṭhāpanadivase antocetiye ratanagharaṃ kāresi. So vassasatasahassaṃ mahantaṃ dānādimayaṃ kalyāṇakammaṃ katvā tato cuto devapure nibbatti. Tassa devesu ca manussesu ca saṃsarantasseva navanavuti kappasahassāni nava kappasatāni nava ca kappā samatikkantā. Ettakassa kālassa accayena ito ekanavutikappamatthake ayaṃ kulaputto bandhumatīnagarassa dvārasamīpe gāme kuṭumbiyagehe nibbatto. Tassa mahākāloti nāmaṃ ahosi, kaniṭṭhabhātā panassa cūḷakālo nāma.
这位居士为佛尸骨塔造万宝镶嵌。建塔日，塔顶安放宝屋。此后历经千万年，行布施善业，终升天界。天人、人间轮回八十九万九千年后，约九十万年前，此居士在巴纳摩村附近家中现生，名曰大时，幼弟名为小时。
Tasmiṃ samaye vipassī bodhisatto tusitapurā cavitvā bandhumatīnagare bandhumassa rañño aggamahesiyā kucchismiṃ nibbatto. Anukkamena sabbaññutaṃ patvā dhammadesanatthāya mahābrahmunā āyācito ‘‘kassa nu kho paṭhamaṃ dhammaṃ desessāmī’’ti cintetvā attano kaniṭṭhaṃ khaṇḍaṃ nāma rājakumāraṃ tissañca purohitaputtaṃ ‘‘paṭhamaṃ dhammaṃ paṭivijjhituṃ samatthā’’ti disvā ‘‘tesañca dhammaṃ desessāmi, pitu ca saṅgahaṃ karissāmī’’ti bodhimaṇḍato ākāseneva āgantvā kheme migadāye otiṇṇo te pakkosāpetvā dhammaṃ desesi. Desanāpariyosāne te dvepi janā caturāsītiyā pāṇasahassehi saddhiṃ arahattaphale patiṭṭhahiṃsu.
当时，观世音菩萨离开忉利天，降生于巴纳摩国王之城，王后库飒室生其子，名天子提沙，是王室最幼儿，是国师之子。为传法，多次受教天神委托，思忖由此幼儿传首法，遂云：「我将为其传法，并护持其父。」于菩提树下空中降临吉日，降入鹿野苑，开始说法。说法终时，四十八万众合证阿拉汉果。
Athāparepi bodhisattakāle anupabbajitā caturāsītisahassā kulaputtā taṃ pavattiṃ sutvā satthu santikaṃ āgantvā dhammadesanaṃ sutvā arahattaphale patiṭṭhahiṃsu. Satthā taṃ tattheva khaṇḍattheraṃ aggasāvakaṭṭhāne, tissattheraṃ dutiyasāvakaṭṭhāne ṭhapesi. Rājāpi taṃ pavattiṃ sutvā ‘‘puttaṃ passissāmī’’ti uyyānaṃ gantvā dhammadesanaṃ sutvā tīsu saraṇesu patiṭṭhāya satthāraṃ svātanāya nimantetvā abhivādetvā padakkhiṇaṃ katvā pakkāmi.
此外，在菩萨时，有不出家行者四十八万众闻法，诣世尊受教，成就阿拉汉果。世尊于彼处置设长老席，设立三十位教团首席。王闻此法盛事，谓曰：「我欲见子。」至园听法，皈依三宝，迎请世尊，并绕行顶礼，后返回。
So pāsādavaragato nisīditvā cintesi – ‘‘mayhaṃ jeṭṭhaputto nikkhamitvā buddho jāto, dutiyaputto me aggasāvako, purohitaputto dutiyasāvako. Ime ca avasesabhikkhū gihikālepi mayhaṃ puttameva parivāretvā vicariṃsu, ime pubbepi dānipi mayhameva bhārā, ahameva te catūhi paccayehi upaṭṭhahissāmi, aññesaṃ okāsaṃ na dassāmī’’ti. Vihāradvārakoṭṭhakato paṭṭhāya yāva rājagehadvārā ubhosu passesu khadirapākāraṃ kāretvā vatthehi paṭicchādāpetvā upari suvaṇṇatārakavicittaṃ samolambitatālakkhandhamattavividhapupphadāmavitānaṃ kāretvā heṭṭhābhūmiṃ vicittattharaṇehi santharāpetvā anto ubhosu passesu mālāgacchakesu puṇṇaghaṭe sakalamaggavāsatthāya ca gandhantaresu pupphāni pupphantaresu gandhe ca ṭhapāpetvā bhagavato kālaṃ ārocāpesi. Bhagavā bhikkhusaṅghaparivuto antosāṇiyāva rājagehaṃ gantvā bhattakiccaṃ katvā vihāraṃ paccāgacchati. Añño koci daṭṭhumpi na labhati, kuto pana bhikkhaṃ vā dātuṃ pūjaṃ vā kātuṃ.
于是那位王子安坐在宏伟的宝殿中，思惟道：“我这长子离去后，世尊便诞生了，他是我最尊崇的弟子；次子是最高宰相，第三子是次宰相。在这些世间弃比库中，即便是家人，也只围绕着我的儿子而行，他们以前布施的种种恩惠，负担都在我这里。我自己将凭借这四种因缘来承当，没有给别人留一丝机会。”于是，他命人将宝殿门口围起栅栏，用茅草遮盖隐蔽，重金修筑了镶嵌宝石的华盖屋顶，拱形顶棚满布各色花朵和华盖步道作遮阴，底下土地用沙石覆盖整理，铺设花纹石板，门口两侧挂上花环，满坛盛放鲜花和香料。王便此时闻香赶来。世尊临近僧团，进入宫殿，吃过饭后回到寺院。没有任何人能够见到他，更不论施舍供养了。
Nāgarā cintesuṃ – ‘‘ajja satthu loke uppannassa sattamāsādhikāni satta saṃvaccharāni, mayañca daṭṭhumpi na labhāma, pageva bhikkhaṃ vā dātuṃ pūjaṃ vā kātuṃ dhammaṃ vā sotuṃ. Rājā ‘mayhaṃ eva buddho, mayhaṃ dhammo, mayhaṃ saṅgho’ti mamāyitvā sayameva upaṭṭhahati. Satthā ca uppajjamāno sadevakassa lokassa atthāya uppanno, na raññoyeva atthāya. Na hi raññoyeva nirayo uṇho, aññesaṃ nīluppalavanasadiso. Tasmā rājānaṃ evaṃ vadāma ‘sace no satthāraṃ deti, iccetaṃ kusalaṃ. No ce deti, raññā saddhiṃ yujjhitvā saṅghaṃ gahetvā dānādīni puññāni karoma. Na sakkā kho pana suddhanāgareheva evaṃ kātuṃ, ekaṃ jeṭṭhakapurisampi gaṇhāmā’’’ti senāpatiṃ upasaṅkamitvā tassa tamatthaṃ ārocetvā ‘‘sāmi kiṃ amhākaṃ pakkho hohisi, udāhu rañño’’ti āhaṃsu. So āha – ‘‘tumhākaṃ pakkho homi, apica kho pana paṭhamadivaso mayhaṃ dātabbo’’ti. Te sampaṭicchiṃsu.
守城的臣民忧虑踟蹰，说：“如今世尊在世已逾七个月七年，更不曾让我等见到，也不给我们布施或供养，听法，国王却妄称‘佛法僧皆属我’而亲自侍奉。世尊的显现是为诸天众生而生，不是为国王独有的利益。国王不是地狱中的酷吏，也非佛陀嫩莲花池的池水。于是我们劝说国王，‘若国王将佛陀交给我们，这是美事；若不交付，我们便与王对立，联合僧团行布施作功德。但在此富饶纯净之城中做不到，就算是长者也难以担当。’”他去见军队统帅，转达此事后问道，“尊敬的长官，您是我们的依靠，不如告知国王。”他答道：“我是你们的依靠，我第一天就应当施舍布施。”由此达成共识。
So rājānaṃ upasaṅkamitvā ‘‘nāgarā, deva, tumhākaṃ kupitā’’ti āha. Kimatthaṃ tātāti? Satthāraṃ kira tumheva upaṭṭhahatha, amhe na labhāmāti. Sace idānipi labhanti, na kuppanti. Alabhantā tumhehi saddhiṃ yujjhitukāmā, devāti. Yujjhāmi, tāta, na bhikkhusaṅghaṃ demīti. Deva, tumhākaṃ dāsā tumhehi saddhiṃ yujjhāmāti vadanti, tumhe kaṃ gaṇhitvā yujjhissathāti? Nanu tvaṃ senāpatīti? Nāgarehi vinā asamattho ahaṃ, devāti. Tato rājā ‘‘balavanto nāgarā, senāpatipi tesaṃyeva pakkho’’ti ñatvā ‘‘aññāni sattamāsādhikāni satta saṃvaccharāni mayhaṃ bhikkhusaṅghaṃ dentū’’ti āha. Nāgarā na sampaṭicchiṃsu. Rājā ‘‘chabbassāni pañcavassānī’’ti evaṃ hāpetvā aññe satta divase yāci . Nāgarā ‘‘atikakkhaḷaṃ dāni raññā saddhiṃ kātuṃ na vaṭṭatī’’ti anujāniṃsu. Rājā sattamāsādhikānaṃ sattannaṃ saṃvaccharānaṃ sajjitaṃ dānamukhaṃ sattannameva divasānaṃ sajjetvā cha divase kesañci apassantānaṃyeva dānaṃ datvā sattame divase nāgare pakkosāpetvā ‘‘sakkhissatha, tātā, evarūpaṃ dānaṃ dātu’’nti āha. Tepi ‘‘nanu amheyeva nissāyetaṃ devassa uppanna’’nti vatvā ‘‘sakkhissāmā’’ti āhaṃsu. Rājā piṭṭhihatthena assūni puñchamāno bhagavantaṃ vanditvā, ‘‘bhante, aṭṭhasaṭṭhibhikkhusatasahassaṃ aññassu bhāraṃ akatvā yāvajīvaṃ catūhi paccayehi upaṭṭhahissāmīti cintesiṃ, nāgarānaṃ dāni me anuññātaṃ, nāgarā hi ‘mayaṃ dānaṃ dātuṃ na labhāmā’ti bhagavā kuppanti. Sveva paṭṭhāya tesaṃ anuggahaṃ karothā’’ti āha.
他进见国王说：“臣民、诸天愤怒，因不能见佛，也不信我们能得到佛的布施。所以若得佛，就不会愤怒。国王，我愿与你联合，不愿给僧团。”诸天说：“你的侍从会与你联合，你凭什么与他们打仗？”军头说：“没有众臣我无法管理。”国王知道：“守城臣民精壮，军头也是他们一员。”便说：“等七个月七年，准许他们布施。”臣民不同意。国王说：“六七年期间你等布施。”于是七天后，对部分不在场者布施，第七天招集臣民说：“你们来检验这布施。”他们说：“应该归依诸天。”国王举手赞叹，向世尊顶礼说：“尊者！我想着八万六千比库众的担子由我肩负，永远用这四种因缘承当。臣民的事我未许可，也不使他们加害，因为世尊若见我不准他们布施，会发怒，请您帮我护持他们。”
Atha dutiyadivase senāpati mahādānaṃ adāsi. Tato nāgarā raññā katasakkārato uttaritaraṃ sakkārasammānaṃ katvā dānaṃ adaṃsu. Eteneva niyāmena sakalanagarassa paṭipāṭiyā gatāya dvāragāmavāsino sakkārasammānaṃ sajjayiṃsu. Mahākālakuṭumbiko cūḷakālaṃ āha – ‘‘dasabalassa sakkārasammānaṃ sveva amhākaṃ pāpuṇāti, kiṃ sakkāraṃ karissāmā’’ti? Tvameva bhātika jānāhīti. Sace mayhaṃ ruciyā karosi, amhākaṃ soḷasakarīsamattesu khettesu gahitagabbhā sāliyo atthi. Sāligabbhaṃ phāletvā ādāya buddhānaṃ anucchavikaṃ pacāpemāti. Evaṃ kayiramāne kassaci upakāro na hoti, tasmā netaṃ mayhaṃ ruccatīti. Sace tvaṃ evaṃ na karosi, ahaṃ mayhaṃ santakaṃ mamāyituṃ labhāmīti soḷasakarīsamattaṃ khettaṃ majjhe bhinditvā aṭṭhakarīsaṭṭhāne sīmaṃ ṭhapetvā sāligabbhaṃ phāletvā ādāya asambhinne khīre pacāpetvā catumadhuraṃ pakkhipitvā buddhappamukhassa saṅghassa adāsi. Kuṭumbikassa kho gabbhaṃ phāletvā gahitagahitaṭṭhānaṃ puna pūrati. Puthukakāle puthukaggaṃ nāma adāsi, gāmavāsīhi saddhiṃ aggasassaṃ nāma adāsi, lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādīsu kalāpaggaṃ khalaggaṃ khalabhaṇḍaggaṃ koṭṭhagganti. Evaṃ so ekasasseva nava vāre aggadānaṃ adāsi. Tampi sassaṃ atirekaṃ uṭṭhānasampannaṃ ahosi.
次日，军头重施大布施。臣民因国王极大礼敬，更加互相尊重，也施舍更多。依此顺序，所有城门村落居民互相推重。大贵族小贵族说：“十万军队的尊敬都得自我们啊，我们该如何施舍呢？”你是哥哥，懂吧？“若你喜欢，俺们有十六个村子里栽的稻谷，可以收割后做为佛教僧团法会的膳食。”若不如此做，我就割断自家靠近十六村之间的田地界限，将稻谷割下，买牛奶祭献佛陀，送入僧团。割断田界后，贵族继续种稻。换季时送稻谷给村民，协助村子维系，集聚粮食、谷物、竹木、草料等资粮。就这样，他九年持续供养大布施，并由此获得额外功德。
Yāva buddhā dharati, yāva ca saṅgho dharati, eteneva niyāmena kalyāṇakammaṃ katvā tato cuto devaloke nibbattitvā devesu ceva manussesu ca saṃsaranto ekanavutikappe sampattiṃ anubhavitvā amhākaṃ satthu loke uppannakāle kapilavatthunagarassa avidūre doṇavatthubrāhmaṇagāme brāhmaṇamahāsālakule nibbatti. Tassa nāmaggahaṇadivase koṇḍaññamāṇavoti nāmaṃ akaṃsu. So vuḍḍhimanvāya tayo vede uggahetvā lakkhaṇamantānaṃ pāraṃ agamāsi. Tena samayena amhākaṃ bodhisatto tusitapurā cavitvā kapilavatthupure nibbatti. Tassa nāmaggahaṇadivase aṭṭhuttaraṃ brāhmaṇasataṃ ahatavatthehi acchādetvā appodakaṃ madhupāyāsaṃ pāyetvā tesaṃ antare aṭṭha jane uccinitvā mahātale nisīdāpetvā alaṅkatapaṭiyattaṃ bodhisattaṃ dukūlacumbaṭake nipajjāpetvā lakkhaṇapariggahaṇatthaṃ tesaṃ santikaṃ ānayiṃsu. Dhurāsane nisinnabrāhmaṇo mahāpurisassa sarīrasampattiṃ oloketvā dve aṅguliyo ukkhipi. Evaṃ paṭipāṭiyā satta janā ukkhipiṃsu. Tesaṃ pana sabbanavako koṇḍaññamāṇavo, so bodhisattassa lakkhaṇavaranipphattiṃ oloketvā ‘‘agāramajjhe ṭhānakāraṇaṃ natthi, ekantenesa vivaṭṭacchado buddho bhavissatī’’ti ekameva aṅguliṃ ukkhipi. Itare pana satta janā ‘‘sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī. Sace pabbajissati, buddho bhavissatī’’ti dve gatiyo disvā dve aṅguliyo ukkhipiṃsu. Ayaṃ pana koṇḍañño katādhikāro pacchimabhavikasatto paññāya itare satta jane abhibhavitvā ‘‘imehi lakkhaṇehi samannāgatassa agāramajjhe ṭhānakaraṇaṃ nāma natthi, nissaṃsayaṃ buddho bhavissatī’’ti ekameva gatiṃ addasa, tasmā ekaṃ aṅguliṃ ukkhipi. Tato brāhmaṇā attano gharāni gantvā putte āmantayiṃsu – ‘‘tātā, amhe mahallakā, suddhodanamahārājassa puttaṃ sabbaññutappattaṃ mayaṃ sambhāveyyāma vā no vā. Tumhe tasmiṃ kumāre sabbaññutaṃ patte tassa sāsane pabbajeyyāthā’’ti.
直到佛陀在人间时，僧团亦继续维持。依此因缘完成善行后，佛陀往生天界，天神与人类轮回共生，经历九十九劫。当今正是佛陀降生之际，距迦毗罗卫城不远处，在多那婆族婆罗门大家族有一人名曰拘赧提摩罗，他熟习三藏三明，年龄渐长，遂离开住处。彼时，我方菩萨离开忉利天，转生迦毗罗卫城附近婆罗门村庄。拘赧提摩罗等人在授名日，将八十八名婆罗门召集，斋戒饮食后令其入座，庄严打扮菩萨，行罕见礼拜，供养菩萨，并查看其特异相状。坐于高座的婆罗门目睹此胜相，截断两手指。如此，七人皆断指。惟拘赧提摩罗居首，见其胜相指出“宅第中无立柱，唯一空旷无碍，未来佛将出此宅”。其余七人谓：“若宅中有柱，必为国王与转轮圣王；若出家，则为佛。”遂截断两指。拘赧提摩罗以智慧压倒余七人，论证“与此特征俱现，宅中无柱，未来一定是佛出家”，只截断一指。随后，婆罗门回家请儿子曰：“吾等贵族当为净饭王之子施教于悉知者。”
Suddhodanamahārājāpi bodhisattassa dhātiyo ādiṃ katvā parihāraṃ upaṭṭhapento bodhisattaṃ vuddhiṃ āpādesi. Mahāsattopi vuddhippatto devo viya sampattiṃ anubhavitvā paripakke ñāṇe kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā rāhulakumārassa jātadivase channasahāyo kaṇḍakaṃ āruyha devatāhi vivaṭena dvārena mahābhinikkhamanaṃ nikkhamitvā teneva rattibhāgena tīṇi rajjāni atikkamitvā anomānadītīre pabbajitvā ghaṭikāramahābrahmunā ābhate arahaddhaje gahitamatteyeva vassasaṭṭhikatthero viya pāsādikena iriyāpathena rājagahaṃ patvā tattha piṇḍāya caritvā paṇḍavapabbatacchāyāya piṇḍapātaṃ paribhuñjitvā raññā māgadhena rajjasiriyā nimantiyamānopi taṃ paṭikkhipitvā anukkamena uruvelaṃ gantvā ‘‘ramaṇīyo vata ayaṃ bhūmibhāgo , alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’’ti padhānābhimukhaṃ cittaṃ uppādetvā tattha vāsaṃ upagato.
净饭大王为菩萨成立血统，照料赡养，加以培育。大圣者菩萨，象神一般享受成就之福，证得智慧，超越欲爱与出离，乃至拉胡罗诞生，随护其行，出家入道。菩萨及长老们行于王舍城，托身于婆罗门家中，在贫民区乞食。菩萨收受施食后，安坐于高山阴凉处，入定忏悔，因缘成熟。一名坐于高座的婆罗门查察大圣者身体盛相，截断两手指。七人皆切断指节。拘赧提摩罗看其殊胜特征，说：“宅内无柱，无碍空旷，必出佛。”余七人看见两条轨迹，论断“若住世则为转轮王，若出家必为佛”，于是截断两指。拘赧提摩罗以智慧胜出，只截断一指。之后婆罗门回家召儿子请其入学：“吾等世家富贵，定使洁净王子得悉智，应从此少年受教。”
Tena samayena itare satta brāhmaṇā yathākammaṃ gatā, sabbadaharo pana lakkhaṇapariggāhako koṇḍaññamāṇavo arogo. So ‘‘mahāpuriso pabbajito’’ti sutvā tesaṃ brāhmaṇānaṃ putte upasaṅkamitvā evamāha – ‘‘siddhatthakumāro kira pabbajito. So hi nissaṃsayaṃ buddho bhavissati. Sace tumhākaṃ pitaro arogā assu, ajja nikkhamitvā pabbajeyyuṃ. Sace tumhepi icchatha, etha mayaṃ taṃ mahāpurisamanupabbajissāmā’’ti. Te sabbe ekacchandā bhavituṃ nāsakkhiṃsu. Tayo janā na pabbajiṃsu, koṇḍaññabrāhmaṇaṃ jeṭṭhakaṃ katvā itare cattāro pabbajiṃsu. Ime pañca pabbajitvā gāmanigamarājadhānīsu bhikkhāya carantā bodhisattassa santikaṃ agamiṃsu. Te chabbassāni bodhisatte mahāpadhānaṃ padahante ‘‘idāni buddho bhavissati idāni buddho bhavissatī’’ti mahāsattaṃ upaṭṭhahamānā santikāvacarāvassa ahesuṃ. Yadā pana bodhisatto ekatilataṇḍulādīhi vītināmentopi dukkarakārikāya ariyadhammapaṭivedhassa abhāvaṃ ñatvā oḷārikaṃ āhāraṃ āhari, tadā te pakkamitvā isipatanaṃ agamaṃsu.
当时其他七位婆罗门各自照常前往修行，但身体健壮且极少疾病的搏摩那婆罗门年长者，却很健康强壮。他听闻“伟大人出家”之说后，便到这些婆罗门子的屋舍，贴近他们，说：“据说悉达多太子已出家修行。无疑他将成为觉者。如果你们的父亲身体健康，今日就离家出家。如果你们也愿意，我们将跟随这位伟大人物出家。”众人一同心愿不成，三人未出家，年长的搏摩那婆罗门为首，其余四人出家。这五人出家后，在乡村、邑城、国都中为比库，接近菩萨。他们在菩萨六十年勤奋修行期间，不断赞唱“现在菩萨将成为觉者，现在菩萨将成为觉者”，侍奉大神之下，常出入菩萨左右。后来菩萨食用粥饭等稀软食物，对艰难成就圣法的无常有所体认时，他们即辞别前往仙人堕处。
Atha bodhisatto oḷārikāhāraparibhogena chavimaṃsalohitapāripūriṃ katvā visākhapuṇṇamadivase sujātāya dinnaṃ varabhojanaṃ bhuñjitvā suvaṇṇapātiṃ nadiyā paṭisotaṃ khipitvā ‘‘ajja buddho bhavissāmī’’ti katasanniṭṭhāno sāyanhasamaye kālena nāgarājena anekehi thutisatehi abhitthaviyamāno mahābodhimaṇḍaṃ āruyha acalaṭṭhāne pācīnalokadhātuabhimukho pallaṅkena nisīditvā caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhāya sūriye dharamāneyeva mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā paccūsakālasamanantare paṭiccasamuppāde ñāṇaṃ otāretvā anulomapaṭilomaṃ paccayākāravaṭṭaṃ sammasanto sabbabuddhehi paṭividdhaṃ asādhāraṇaṃ sabbaññutaññāṇaṃ paṭivijjhitvā nibbānārammaṇāya phalasamāpattiyā tattheva sattāhaṃ vītināmesi.
然后，菩萨以粥饭为食，体内充满鲜血赡养，于维萨卡月圆日，接受苏迦陀赐予的丰富佳肴后，投掷金色碗入河，立誓“今日我将成佛”，到了傍晚时分，时间已到，菩萨登上大觉道场，居于不动处，面朝南方宇宙，坐于毯垫上，具足四种神力，坚定精进，一如太阳驱散魔势。在初禅中忆念前生，在中禅时净化天眼，随后于夜半时分，洞察缘起法则，依顺逆行演转，圆满知晓所有佛陀所证非凡超越的知识，证得涅槃境界，由此七天应化而逝。
Eteneva upāyena sattasattāhaṃ bodhimaṇḍe viharitvā rājāyatanamūle madhupiṇḍikabhojanaṃ paribhuñjitvā puna ajapālanigrodhamūlaṃ āgantvā tattha nisinno dhammagambhīrataṃ paccavekkhitvā appossukkatāya citte namante mahābrahmunā yācito buddhacakkhunā lokaṃ volokento tikkhindriyādibhede satte disvā mahābrahmuno dhammadesanāya paṭiññaṃ datvā ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ desessāmī’’ti āḷārudakānaṃ kālakatabhāvaṃ ñatvā puna cintento ‘‘bahūpakārā kho pana me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyya’’nti cittaṃ uppādesi. Idaṃ pana sabbameva buddhānaṃ parivitakkamattameva, ṭhapetvā pana koṇḍaññabrāhmaṇaṃ añño koci paṭhamaṃ dhammaṃ paṭivijjhituṃ samattho nāma natthi. Sopi etadatthameva kappasatasahassaṃ adhikārakammaṃ akāsi, buddhappamukhassa bhikkhusaṅghassa nava vāre aggasassadānaṃ adāsi.
依此方便，菩萨七十七天于觉场修住，在王舍城根基处享用蜜饼等食后，再至苾提尼菩提树下端坐，深察佛法真义，心中虔敬，低头默念，与大梵天祈请；以佛眼观察世间，将众生依三十六根变化区别，授与大梵天佛法说教的允诺，问曰：“我该为谁先讲法？”察知此时阿拉罗达那水流枯竭，再次思量心念说道：“我曾由五类弟子中，许多人悉心侍奉于我，若由他们中开始初传正法为宜。”这思虑乃历代诸佛的常态，后来将婆罗门搏摩那指定为首受法者，无其他能首受初法者。搏摩那也于百千劫期间，担任此殊胜任务，向佛陀正法僧供养九百年。
Atha satthā pattacīvaramādāya anupubbena isipatanaṃ gantvā yena pañcavaggiyā bhikkhū, tenupasaṅkami. Te tathāgataṃ āgacchantaṃ disvāva attano katikāya saṇṭhātuṃ nāsakkhiṃsu. Eko pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññāpesi, eko pādodakaṃ paccupaṭṭhāpesi, eko pāde dhovi, eko tālavaṇṭaṃ gahetvā bījamāno ṭhito. Evaṃ tesu vattaṃ dassetvā santike nisinnesu koṇḍaññattheraṃ kāyasakkhiṃ katvā satthā anuttaraṃ teparivaṭṭaṃ dhammacakkappavattanasuttantaṃ ārabhi. Manussaparisā pañca janāva ahesuṃ, devaparisā aparicchinnā. Desanāpariyosāne koṇḍaññatthero aṭṭhārasahi mahābrahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhito. Atha satthā ‘‘mayā dukkarasatābhataṃ dhammaṃ paṭhamameva aññāsīti aññāsikoṇḍañño nāma aya’’nti theraṃ ālapanto ‘‘aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño’’ti āha. Tassa tadeva nāmaṃ jātaṃ. Tena vuttaṃ – ‘‘iti hidaṃ āyasmato koṇḍaññassa aññāsikoṇḍaññotveva nāmaṃ ahosī’’ti.
时，觉者携带袈裟，循例前往仙人堕处，会见五类比库。这五人见佛陀来临，不能以自量人数集合。有人接衣，有人令座，有人奉水，亦有人为佛洗足，拿着净水瓶站立。见其众人如此举止，佛陀便在旁坐下，于年长搏摩那比库身体证言后，开示第一转法轮教诲。当时人间五众闻法，天众无间断在场。法会结束时，搏摩那比库得菩提果，转十八万亿大梵天众与其同证得。佛陀告诫说：“我初转法轮之法甚为稀有，唯有名为搏摩那者听得。”众人称赞：“确实知道，尊者搏摩那确实了知。”故此得名“了知搏摩那”。
Iti thero āsāḷhipuṇṇamāyaṃ sotāpattiphale patiṭṭhito, pāṭipadadivase bhaddiyatthero, dutiyapakkhadivase vappatthero, tatiyapakkhadivase mahānāmatthero, pakkhassa catutthiyaṃ assajitthero sotāpattiphale patiṭṭhito. Pañcamiyā pana pakkhassa anattalakkhaṇasuttantadesanāpariyosāne sabbepi arahatte patiṭṭhitā.
是故，这尊者于阿拉隐迦月圆日成就初果，依照修行法纪，分第一次、第二次、第三次及第四次菩提迦叶节成就初果。于第五月圆日讲无我义经文经终，乃至成阿拉汉果。
Tena kho pana samayena cha loke arahanto honti. Tato paṭṭhāya satthā yasadārakappamukhe pañcapaññāsa purise, kappāsiyavanasaṇḍe tiṃsamatte bhaddavaggiye, gayāsīse piṭṭhipāsāṇe sahassamatte purāṇajaṭileti evaṃ mahājanaṃ ariyabhūmiṃ otāretvā bimbisārappamukhāni ekādasanahutāni sotāpattiphale, ekaṃ nahutaṃ saraṇattaye patiṭṭhāpetvā jambudīpatale sāsanaṃ pupphitaphalitaṃ katvā sakalajambudīpamaṇḍalaṃ kāsāvapajjotaṃ isivātapaṭivātaṃ karonto ekasmiṃ samaye jetavanamahāvihāraṃ patvā tattha vasanto bhikkhusaṅghamajjhe paññattavarabuddhāsanagato dhammaṃ desento ‘‘paṭhamaṃ dhammaṃ paṭividdhabhikkhūnaṃ antare mama putto koṇḍañño aggo’’ti dassetuṃ etadaggaṭṭhāne ṭhapesi.
当时世间有六位阿拉汉在世，随后佛陀于迦毕试城市法会，用五十五人侍从礼仪，在迦毕试树林中，三十人左右于住处及舍卫城、迦毗罗卫等地，持续开示正法福田的广大播种，显扬佛光遍照整个印度大陆，披着袈裟，吹拂微风，独处一时于净林大寺，安坐僧团中央，为众般涅槃宝座，示现“第一转法者、我亲子搏摩那为首”，立下此崇高基准。
Theropi dve aggasāvake attano nipaccakāraṃ karonte disvā buddhānaṃ santikā apakkamitukāmo hutvā ‘‘puṇṇamāṇavo pabbajitvā sāsane aggadhammakathiko bhavissatī’’ti disvā doṇavatthubrāhmaṇagāmaṃ gantvā attano bhāgineyyaṃ puṇṇamāṇavaṃ pabbājetvā ‘‘ayaṃ buddhānaṃ santike vasissatī’’ti tassa buddhānaṃ antevāsikabhāvaṃ katvā sayaṃ dasabalaṃ upasaṅkamitvā ‘‘bhagavā mayhaṃ gāmantasenāsanaṃ asappāyaṃ, ākiṇṇo viharituṃ na sakkomi, chaddantadahaṃ gantvā vasissāmī’’ti bhagavantaṃ anujānāpetvā uṭṭhāyāsanā satthāraṃ vanditvā chaddantadahaṃ gantvā chaddantahatthikulaṃ nissāya dvādasa vassāni vītināmetvā tattheva anupādisesāya nibbānadhātuyā parinibbāyi.
长老中亦有两位主要弟子，见到自己亲近之人出现变化，渴望前往诸佛近处，于是想：“满德的满那摩出家后，将成为教法中最尊崇的法师。”于是前往毗舍吒婆罗门村，出家并散尽家财，将满那摩送入僧团，说：“他将常住诸佛近旁。”作出了在佛法中亲近佛的决定，自己则以十种威严亲近佛陀。称：“世尊啊，我在乡野无法安心安居，愿往遮单陀伽山居住。”经佛陀许可，起座礼敬老师，至遮单陀伽山，依遮单陀伽手族为靠，历十二岁，最终于当处依无执着的涅槃种子，证得般涅槃。
Sāriputta-moggallānattheravatthu沙利子、摩嘎剌那长老事
§189-190
189-190. Dutiyatatiyesu mahāpaññānanti mahatiyā paññāya samannāgatānaṃ. Iddhimantānanti iddhiyā sampannānaṃ. Sāriputto moggallānoti tesaṃ therānaṃ nāmaṃ.
一百八十九至一百九十节中，所谓“大智慧者”乃具大智慧者，“神通者”即具神通者。沙利弗与马哈摩嘎喇那即是这两位长老的名号。
Imesampi pañhakamme ayamanupubbikathā – ito satasahassakappādhike asaṅkhyeyyakappamatthake sāriputto brāhmaṇamahāsālakule nibbatti, nāmena saradamāṇavo nāma ahosi. Moggallāno gahapatimahāsālakule nibbatti , nāmena sirivaḍḍhanakuṭumbiyo nāma ahosi. Te ubhopi sahapaṃsukīḷitāva sahāyakā ahesuṃ. Saradamāṇavo pitu accayena kulasantakaṃ mahādhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – ‘‘ahaṃ idhalokattabhāvameva jānāmi, no paralokattabhāvaṃ, jātasattānañca maraṇaṃ nāma dhuvaṃ, mayā ekaṃ pabbajjaṃ pabbajitvā mokkhadhammagavesanaṃ kātuṃ vaṭṭatī’’ti. So sahāyakaṃ upasaṅkamitvā āha – ‘‘samma sirivaḍḍhana, ahaṃ pabbajitvā mokkhadhammaṃ gavesissāmi, tvaṃ mayā saddhiṃ pabbajituṃ sakkhissasī’’ti. Na sakkhissāmi , samma, tvaṃyeva pabbajāhīti. So cintesi – ‘‘paralokaṃ gacchantā sahāye vā ñātimitte vā gahetvā gatā nāma natthi, attanā kataṃ attanova hotī’’ti. Tato ratanakoṭṭhāgāraṃ vivarāpetvā kapaṇaddhikavaṇibbakayācakānaṃ mahādānaṃ datvā pabbatapādaṃ pavisitvā isipabbajjaṃ pabbaji. Tassa eko dve tayoti evaṃ anupabbajjaṃ pabbajitā catusattatisahassamattā jaṭilā ahesuṃ. So pañcābhiññā aṭṭha ca samāpattiyo nibbattetvā tesampi jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Tepi sabbe pañca abhiññā aṭṭha ca samāpattiyo nibbattesuṃ.
此五百问答也是渐次讲述的——在超过十万劫与不可数劫之前，沙利弗生于婆罗门大家庭，名萨拉满那摩。马哈摩嘎喇那生于富豪家庭，名晓增家族。二人都是同伴和助手。沙拉满那摩因父亲积累家产，隐居一天，思惟“我只知道此世无常，不知彼世，生死乃确实，我愿出家修习解脱之法。”他前去找助手，说：“贤者晓增家族，你若能同我出家当真，我愿如此。”曜增家族答：“不可，我唯你一人可出家。”他思惟：“若去彼世，舍弃助手及亲友，无人随我，自己所作即为自己结果。”于是开仓慷慨布施，行大施，将山脚进入孤独林舍出家。一个或二个或三个人因此渐增出家者，至四万四千，形成难度。他证五通八定，并将这等难修法门示现。三人皆证五通与八定。
Tena samayena anomadassī nāma buddho loke udapādi. Nagaraṃ candavatī nāma ahosi, pitā yasavanto nāma khattiyo, mātā yasodharā nāma devī, bodhi ajjunarukkho, nisabhatthero ca anomatthero cāti dve aggasāvakā, varuṇatthero nāma upaṭṭhāko, sundarā ca sumanā cāti dve aggasāvikā, āyu vassasatasahassaṃ ahosi, sarīraṃ aṭṭhapaññāsahatthubbedhaṃ, sarīrappabhā dvādasayojanaṃ phari, bhikkhusatasahassaparivāro ahosi.
当时世间现一名不动明者出世。城名月现，父名尊贵者，母为维萨陀女神，菩提树为菩提树尊者，犀牛尊者即不动长老，这两人是两位最具威严的弟子。护持者名瓦楼纳尊者，女弟子有美丽与秀满两人。寿命达一百岁，肉体长达八十五肘，体光十二由旬，僧团有一万名比库随侍。
Athekadivasaṃ paccūsakāle mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento saradatāpasaṃ disvā ‘‘ajja mayhaṃ saradatāpasassa santikaṃ gatapaccayena dhammadesanā ca mahatī bhavissati, so ca aggasāvakaṭṭhānaṃ patthessati, tassa sahāyako sirivaḍḍhanakuṭumbiyo dutiyasāvakaṭṭhānaṃ, desanāpariyosāne cassa parivārā catusattatisahassajaṭilā arahattaṃ pāpuṇissanti, mayā tattha gantuṃ vaṭṭatī’’ti attano pattacīvaramādāya aññaṃ kañci anāmantetvā sīho viya ekacaro hutvā saradatāpasassa antevāsikesu phalāphalatthāya gatesu ‘‘buddhabhāvaṃ me jānātū’’ti tassa passantasseva saradatāpasassa ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Saradatāpaso buddhānubhāvaṃ ceva sarīrasampattiṃ cassa disvā lakkhaṇamante sammasitvā ‘‘imehi lakkhaṇehi samannāgato nāma agāramajjhe vasanto rājā hoti cakkavattī, pabbajjanto loke vivaṭṭacchado sabbaññu buddho hoti, ayaṃ puriso nissaṃsayaṃ buddho’’ti jānitvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññattāsane. Saradatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.
某日，夕阳时，大悲集聚，起身巡视世间，见到沙拉满那摩，说：“今日我临近沙拉满那摩，将有伟大的法要宣说，他将成为最尊长弟子，他的助手晓增家族将成为第二弟子，在教法圆满后，将有四万四千出家者成就阿拉汉，我愿前往。”他收取袈裟，不理他物，独步如狮，至沙拉满那摩驻处，为现教法，现出佛身相。沙拉满那摩见佛身相及身体光华，证知“具此相者，定居舍中者必为国王或转轮圣王，出家后成无上佛，此人无疑是佛。”确认后，受其五礼，奉座而坐。沙拉满那摩亦占一侧座位静坐。
Tasmiṃ samaye catusattatisahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnāsanaṃ oloketvā āhaṃsu – ‘‘ācariya, mayaṃ ‘imasmiṃ loke tumhehi mahantataro natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti. Tātā, kiṃ vadatha? Sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha, sabbaññubuddhena saddhiṃ mayhaṃ upamaṃ mā karittha puttakāti. Atha te tāpasā ‘‘sace ayaṃ ittarasatto abhavissa, na amhākaṃ ācariyo evarūpaṃ upamaṃ āhareyya, yāva mahā vatāyaṃ puriso’’ti sabbeva pādesu nipatitvā sirasā vandiṃsu.
当时四万四千难修者皆拿着饱满丰硕的果实，到老师处集合，见老师及诸佛的坐席，议论曰：“老师，我们想‘此世中无比我们更伟大者’，不过这人更大，我想。”于是问曰：“父师，请说！”老师与他们共乘沙突河舟，长六千八百由旬，游至慧眼佛伴并发誓：“若他非他人，将无我师授此般妙法，直至那伟大者安住。”众人跪地顶礼，合掌顶礼。
Atha ne ācariyo āha – ‘‘tātā, amhākaṃ buddhānaṃ anucchaviko deyyadhammo natthi, satthā ca bhikkhācāravelāya idhāgato, mayaṃ yathābalaṃ deyyadhammaṃ dassāma. Tumhe yaṃ yaṃ paṇītaṃ phalāphalaṃ, taṃ taṃ āharathā’’ti. Āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi . Satthārā ca phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhattakiccaṃ niṭṭhāpetvā hatthaṃ dhovitvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū’’ti cintesi. Te satthu cittaṃ ñatvā satasahassakhīṇāsavaparivārā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu.
于是，老师说：「诸位，在我们佛陀弟子中没有可施献的供养法，世尊此时正在比库戒律的修行中，我们尽力展示应当供养的供养法。你们各自将最美好的果品拿来。」他们将供养物放在手中洗净后，亲手安置于如来的座位上。世尊对所受供养物接受后，天神施放了天界之火。那苦行者用自身净水洒净供养物。然后，完成膳食工作，洗净双手，坐下，告诉座中诸弟子如何应当在世尊面前述说法义。世尊心念：「愿两大弟子众相聚于僧团。」弟子们了知世尊心意，带着百千伴随灭尽烦恼者，来到世尊面前礼敬，分别就坐于一旁。
Tato saradatāpaso antevāsike āmantesi – ‘‘tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassānampi āsanaṃ natthi, tumhehi ajja uḷāraṃ buddhasakkāraṃ kātuṃ vaṭṭati, pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā’’ti. Kathanakālo papañco viya hoti, iddhimantānaṃ pana visayo acinteyyoti muhuttamatteneva te tāpasā vaṇṇagandhasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ, ubhinnaṃ aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ ahosi. Evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggahetvā ṭhito, ‘‘bhante, mayhaṃ dīgharattaṃ hitasukhatthāya imaṃ pupphāsanaṃ abhiruhathā’’ti āha.
于是，严寒的苦行者们对座中者说：「诸位，佛陀的座席低矮，百千苦行者也无座位，今日由你们来成就盛大的佛陀供养，请从山麓采集色香俱足的花朵。」言谈间如同议事纷繁，彼时神通之境不容怀疑，苦行者们立即采集色香俱足的花朵，用其成就佛陀前方达数十由旬的花坛。两位大弟子的三十余座僧堂及余众比库之住处有五六里之隔，聚会僧团盛大无比。在这些布置好的座席上，严寒苦行者面向如来合掌而立，恭敬称曰：「世尊，为了我的长久利益与安乐，我登上此花坛。」
‘‘Nānāpupphañca gandhañca, sampādetvāna ekato;
「采集各种花朵与香气，集于一处；
Pupphāsanaṃ paññāpetvā, idaṃ vacanamabraviṃ.
修成华丽的花坛后，世尊开示如下：
‘‘Idaṃ te āsanaṃ vīra, paññattaṃ tavanucchaviṃ;
「这是你的座位，勇士，尊贵而为你弟子所修饰；
Mama cittaṃ pasādento, nisīda pupphamāsane.
我心安乐，敬坐于这花坛上。」
‘‘Sattarattidivaṃ buddho, nisīdi pupphamāsane;
“世尊如七日之光明，端坐于花座之上；
Mama cittaṃ pasādetvā, hāsayitvā sadevake’’ti.
安慰吾心，微笑于诸天众。”
Evaṃ nisinne satthari dve aggasāvakā ca sesabhikkhū ca attano attano pattāsanesu nisīdiṃsu. Saradatāpaso mahantaṃ pupphacchattaṃ gahetvā tathāgatassa matthake dhārayanto aṭṭhāsi. Satthā ‘‘jaṭilānaṃ ayaṃ sakkāro mahapphalo hotū’’ti nirodhasamāpattiṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi samāpattiṃ samāpajjiṃsu. Tathāgate sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha tiṭṭhanti. Saradatāpaso pana bhikkhācārampi agantvā pupphacchattaṃ gahitaniyāmeneva sattāhaṃ pītisukhena vītināmesi.
如是端坐时，尊者及两位长老最上弟子，同各自坐于自座。那持世尊顶上大花盖之大苦行者，立而顶持。世尊告言：“此苦行者嚼难而极具功德。”继而进入寂灭三昧。了知世尊入三昧之相，两位长老与最上弟子亦分别入三昧。如来七日入寂灭三昧，坐于终住时，享用林中果实，遂于末住时合掌礼佛而立。苦行者虽非比库，而恭敬如持戒比库般，持花盖七日，欢喜自在。
Satthā nirodhato vuṭṭhāya dakkhiṇapasse nisinnaṃ aggasāvakaṃ nisabhattheraṃ āmantesi – ‘‘nisabha sakkārakārakānaṃ tāpasānaṃ pupphāsanānumodanaṃ karohī’’ti. Thero cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso sāvakapāramiñāṇe ṭhatvā pupphāsanānumodanaṃ ārabhi. Tassa desanāvasāne dutiyasāvakaṃ āmantesi – ‘‘tvampi dhammaṃ desehī’’ti. Anomatthero tepiṭakaṃ buddhavacanaṃ sammasitvā dhammaṃ kathesi. Dvinnaṃ sāvakānaṃ desanāya ekassapi abhisamayo nāhosi. Atha satthā aparimāṇe buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Desanāpariyosāne ṭhapetvā saradatāpasaṃ sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu. Satthā ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Tesaṃ tāvadeva kesamassu antaradhāyi, aṭṭha parikkhārā kāye paṭimukkāva ahesuṃ.
世尊由寂灭起，坐南视，谆谆教诲长老最上弟子，嘱曰：“你应以花座苦行诸尊之敬而赞许。”长老如大王得至宝，心乐悦，于弟子证边无余涅槃立定，遂开始以花座礼赞。讲毕，第二弟子教诲曰：“你亦当说法。”安摩长老受佛教诲经典，讲法于众。二弟子讲法未生疑惑。尔后，世尊在无量佛境中立而讲法。讲终，大苦行者一切四十二千义成阿拉汉。世尊伸手叹曰：“此比库”时，刹那头发尽落，八大表物脱离身外。
Saradatāpaso kasmā arahattaṃ na pattoti? Vikkhittacittattā. Tassa kira buddhānaṃ dutiyāsane nisīditvā sāvakapāramiñāṇe ṭhatvā dhammaṃ desayato aggasāvakassa desanaṃ sotuṃ āraddhakālato paṭṭhāya ‘‘aho vatāhampi anāgate uppajjanakassa buddhassa sāsane imināva sāvakena laddhadhuraṃ labheyya’’nti cittaṃ udapādi. So tena parivitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi . Tathāgataṃ pana vanditvā sammukhe ṭhatvā āha – ‘‘bhante, tumhākaṃ anantarāsane nisinno bhikkhu tumhākaṃ sāsane ko nāma hotī’’ti? Mayā pavattitaṃ dhammacakkaṃ anuppavattetā sāvakapāramiñāṇassa koṭippatto soḷasa paññā paṭivijjhitvā ṭhito mayhaṃ sāsane aggasāvako nisabhatthero nāma esoti. ‘‘Bhante, yvāyaṃ mayā sattāhaṃ pupphacchattaṃ dhārentena sakkāro kato, ahaṃ imassa phalena aññaṃ sakkattaṃ vā brahmattaṃ vā na patthemi, anāgate pana ayaṃ nisabhatthero viya ekassa buddhassa aggasāvako bhaveyya’’nti patthanaṃ akāsi.
为何大苦行者不证阿拉汉？因心散乱。彼坐佛第二座，旁说法，因激发听法誓愿，生：‘愿未来如来导师之法，能由弟子得成就。’心生勇猛，不能达正觉之道理。礼拜如来，立而问世尊：“尊者！你无碍坐处弟子，令此法门何名？”我开转法轮后未退转者，证无余涅槃最高智慧正觉最上弟子名叫最上长老。曰：“因我持花盖七日之功德，我不因此果得他功德，但未来此长老如是成为一切佛之最上弟子。”
Satthā ‘‘samijjhissati nu kho imassa purisassa patthanā’’ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā samijjhanabhāvaṃ addasa. Disvā saradatāpasaṃ āha – ‘‘na te ayaṃ patthanā moghā bhavissati, anāgate pana kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā gotamo nāma buddho loke uppajjissati. Tassa mātā mahāmāyā nāma devī bhavissati, pitā suddhodano nāma rājā, putto rāhulo nāma, upaṭṭhāko ānando nāma, dutiyasāvako moggallāno nāma, tvaṃ pana tassa aggasāvako dhammasenāpati sāriputto nāma bhavissasī’’ti. Evaṃ tāpasaṃ byākaritvā dhammakathaṃ kathetvā bhikkhusaṅghaparivāro ākāsaṃ pakkhandi.
世尊谓：“此人必妒我乎？”观未来知，越数千万百千无量无数，见妒心生。视大苦行者，言：“尔此誓愿非无用。未来超数千万百千无量无数年后，名曰乔达摩者佛应世出。其母为摩耶夫人，父为净饭王，子名罗睺罗，侍者曰阿难，第二弟子名莫揭罗，尔当为其最上弟子、法军统领名师利。”如是苦行者说明法，演说佛法，众僧团闻之，如化虚空。
Saradatāpasopi antevāsikattherānaṃ santikaṃ gantvā sahāyakassa sirivaḍḍhanakuṭumbikassa sāsanaṃ pesesi – ‘‘bhante, mama sahāyakassa vadetha ‘sahāyakena te saradatāpasena anomadassibuddhassa pādamūle anāgate uppajjanakassa gotamabuddhassa sāsane aggasāvakaṭṭhānaṃ patthitaṃ, tvaṃ dutiyasāvakaṭṭhānaṃ patthehī’’’ti. Evañca pana vatvā therehi puretarameva ekapassena gantvā sirivaḍḍhassa nivesanadvāre aṭṭhāsi.
萨拉达塔巴萨比和尚一行的长老们前往比库萨里瓦达纳库提之家，向其传达教法——「尊者，请告诉我的随侍：‘随侍你应知，萨拉达塔巴萨以阿诺玛达西佛的足根为依止，在未来将兴起的果德玛佛教法中，居于首要弟子位；你亦应得第二弟子位。’」如是说后，他便先一步前往萨里瓦达纳住所门外站立。
Sirivaḍḍhano ‘‘cirassaṃ vata me ayyo āgato’’ti āsane nisīdāpetvā attanā nīcāsane nisinno ‘‘antevāsikaparisā pana vo, bhante, na paññāyatī’’ti pucchi. Āma samma, amhākaṃ assamaṃ anomadassī nāma buddho āgato, mayaṃ tassa attano balena sakkāraṃ akarimha. Satthā sabbesaṃ dhammaṃ desesi, desanāpariyosāne ṭhapetvā maṃ sesā arahattaṃ patvā pabbajiṃsūti. Tumhe kasmā na pabbajitāti? Ahaṃ satthu aggasāvakaṃ nisabhattheraṃ disvā anāgate uppajjanakassa gotamassa nāma buddhassa sāsane aggasāvakaṭṭhānaṃ patthesiṃ, tvampi tassa sāsane dutiyasāvakaṭṭhānaṃ patthehīti. Mayhaṃ buddhehi saddhiṃ paricayo natthi, bhanteti. Buddhehi saddhiṃ kathanaṃ mayhaṃ bhāro hotu, tvaṃ mahantaṃ adhikāraṃ sajjehīti.
萨里瓦达纳说：「长者久已来到。」便在座位上坐下，自己坐在低位座上，问道：「尊者，末来行者僧团，你们却不明白吗？」他答曰：「确实如此，我们的同僚，未来佛阿诺玛达西已到来，我曾恭敬于其自力。佛教导一切法，于法教说终结时，建树余果阿拉汉地，自行出家修行。尔等为何不出家呢？我见尊师首座长老，于未来兴起名为果德玛佛的教法中，得首弟子位；你亦应得第二弟子位。与佛相应我无缘，愿你承担重任，履行大权。」
Sirivaḍḍhano saradatāpasassa vacanaṃ sutvā attano nivesanadvāre rājamānena aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā vālukaṃ okirāpetvā lājapañcamāni pupphāni vikiritvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā sesabhikkhūnampi āsanāni paṭiyādāpetvā mahantaṃ sakkārasammānaṃ sajjetvā buddhānaṃ nimantanatthāya saradatāpasassa saññaṃ adāsi. Tāpaso tassa vacanaṃ sutvā buddhappamukhaṃ bhikkhusaṅghaṃ gahetvā tassa nivesanaṃ agamāsi. Sirivaḍḍhano paccuggamanaṃ katvā tathāgatassa hatthato pattaṃ gahetvā maṇḍapaṃ pavesetvā paññattāsanesu nisinnassa buddhappamukhassa bhikkhusaṅghassa dakkhiṇodakaṃ datvā paṇītena bhojanena parivisitvā bhattakiccapariyosāne buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā, ‘‘bhante, nāyaṃ ārambho appamattakaṭṭhānatthāya, imināva niyāmena sattāhaṃ anukampaṃ karothā’’ti āha. Satthā adhivāsesi. So teneva niyāmena sattāhaṃ mahādānaṃ pavattetvā bhagavantaṃ vanditvā añjaliṃ paggahetvā ṭhito āha – ‘‘bhante, mama sahāyo saradatāpaso yassa satthu aggasāvako homīti patthesi, ahampi tasseva dutiyasāvako bhavāmī’’ti.
萨里瓦达纳闻得萨拉达塔巴萨之言，遂在其住所门外清理一块约十八步长平地，铺展细沙，插设五色花朵，布置青莲花遮盖的凉台，摆设佛座，并为余众比库设座，极尽恭敬礼赞以致上；为邀请佛与比库众，萨拉达塔巴萨听闻此言，携尊者及比库僧团至其住所。萨里瓦达纳随后恭敬接待，手承佛幢入凉台，坐于定座上，赠送净供与美食，布盖大布，完毕后曰：「尊者，此开端非为自己安坐，愿以此仪式，恳请七日间慈悲护持。」世尊住坐，七日大供自在举行，拜讃世尊，合掌立立曰：「尊者，我之同僚萨拉达塔巴萨已得佛教首席弟子位，我亦当为第二弟子。」
Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā byākāsi – ‘‘tvaṃ ito kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā gotamabuddhassa dutiyasāvako bhavissasī’’ti. Buddhānaṃ byākaraṇaṃ sutvā sirivaḍḍhano haṭṭhapahaṭṭho ahosi. Satthāpi bhattānumodanaṃ katvā saparivāro vihārameva gato. Sirivaḍḍhano tato paṭṭhāya yāvajīvaṃ kalyāṇakammaṃ katvā dutiyattavāre kāmāvacaradevaloke nibbatto. Saradatāpaso cattāro brahmavihāre bhāvetvā brahmaloke nibbatto.
世尊观望未来，见此起誓意欲下定决心，告诫曰：「你历经千万百千阿僧祇劫无量世，必将成为果德玛佛第二弟子。」闻佛预言，萨里瓦达纳欢喜踊跃。佛亦准许食事，随众离开。萨里瓦达纳即起誓，毕生行善，于第二年辟除凡欲因果，涅槃于天界。萨拉达塔巴萨修习四梵行，终涅槃于梵天界。
Tato paṭṭhāya imesaṃ ubhinnampi antarākammaṃ na kathitaṃ. Amhākaṃ pana buddhassa nibbattito puretarameva saradatāpaso rājagahanagarassa avidūre upatissagāme sāribrāhmaṇiyā kucchismiṃ paṭisandhiṃ gaṇhi. Taṃdivasameva cassa sahāyopi rājagahasseva avidūre kolitagāme moggallibrāhmaṇiyā kucchiyaṃ paṭisandhiṃ gaṇhi. Tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā ābaddhapaṭibaddhasahāyakāneva. Tesaṃ dvinnampi ekadivasameva gabbhaparihāraṃ adaṃsu. Dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo upaṭṭhahiṃsu. Nāmaggahaṇadivase sāribrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā upatissoti nāmaṃ akaṃsu, itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ akaṃsu. Te ubhopi vuddhimanvāya sabbasippānaṃ pāraṃ agamaṃsu.
后来，二人间未曾谈及彼此事务。我们佛教诞生之前，萨拉达塔巴萨于王舍城近郊的乌皮提萨村，与萨里婆罗门族族长之女相亲。同期，其随侍于王舍城近郊之迦梨吒村，与摩诃婆罗门族族长女结亲。此二家族历七代，彼此通婚，互为盟友随侍。某日二家同日流产。十个月后，六十六名子女诞生。收名日，婆罗门子以族长之子名命为乌皮提萨，亦以迦梨吒村族长之子名作为迦梨，二家族因而共承诸技艺，世代勤勉。
Upatissamāṇavassa kīḷanatthāya nadiṃ vā uyyānaṃ vā pabbataṃ vā gamanakāle pañca suvaṇṇasivikāsatāni parivārā honti, kolitamāṇavassa pañca ājaññarathasatāni. Dvepi janā pañcapañcamāṇavakasataparivārā honti. Rājagahe ca anusaṃvaccharaṃ giraggasamajjaṃ nāma hoti, tesaṃ dvinnampi ekaṭṭhāneyeva mañcaṃ bandhanti. Dvepi janā ekatova nisīditvā samajjaṃ passantā hasitabbaṭṭhāne hasanti, saṃvegaṭṭhāne saṃvijjanti, dāyaṃ dātuṃ yuttaṭṭhāne dāyaṃ denti. Tesaṃ imināva niyāmena ekadivasaṃ samajjaṃ passantānaṃ paripākagatattā ñāṇassa purimadivasesu viya hasitabbaṭṭhāne hāso vā saṃvegaṭṭhāne saṃvejanaṃ vā dāyaṃ dātuṃ yuttaṭṭhāne dāyadānaṃ vā nāhosi. Dvepi pana janā evaṃ cintayiṃsu – ‘‘kiṃ ettha oloketabbaṃ atthi, sabbepime appatte vassasate apaṇṇattikabhāvaṃ gamissanti. Amhehi pana ekaṃ mokkhadhammaṃ gavesituṃ vaṭṭatī’’ti ārammaṇaṃ gahetvā nisīdiṃsu.
乌皮提萨族人游玩时，水流、园林、山丘皆环绕美观，迦梨族则有五十辆马车随从队伍。两方人众各有五十五队侍从。王舍城中有名为吉利加萨玛集会，于二村人众共聚同处搭设长台。他们一同坐臥，赏会唱笑，悲愁亦共感，同乐与施皆齐备。也因此规约，赏会前日，欢笑时，悲伤时，施予时皆依教法而行。二族思忖道：「此处何物值得观赏？一切因缘未满，必经七十余雨季。我们应以解脱之法为志向。」遂怀希求而坐定。
Tato kolito upatissaṃ āha – ‘‘samma upatissa, na tvaṃ aññasu divasesu viya haṭṭhapahaṭṭho, anattamanadhātukosi, kiṃ te sallakkhita’’nti? Samma kolita, ‘‘etesaṃ olokane sāro natthi, niratthakametaṃ, attano mokkhadhammaṃ gavesituṃ vaṭṭatī’’ti idaṃ cintayanto nisinnomhīti, tvaṃ pana kasmā anattamanosīti? Sopi tatheva āha. Athassa attanā saddhiṃ ekajjhāsayataṃ ñatvā upatisso taṃ evamāha – ‘‘amhākaṃ ubhinnampi sucintitaṃ, mokkhadhammaṃ gavesantehi pana ekā pabbajjā laddhuṃ vaṭṭati, kassa santike pabbajāmā’’ti.
于是，寇利陀对优跋提说：『贤哉，优跋提，你非像往常数日间那般躁动不安，非无主观之念，汝何以被称为无主观意？』寇利陀正言：『在这些方面无要义，无用处，此心只应寻求解脱法。』默然思惟，坐定不语。你为何言无主观意？对方亦同作答。之后，优跋提自己也逐渐明了，便对寇利陀说：『我俩皆已善思，求解脱法者终得唯一出家之路，作何人在此将出家之人取得？』
Tena kho pana samayena sañcayo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Te ‘‘tassa santike pabbajissāmā’’ti pañcahi māṇavakasatehi saddhiṃ sañcayassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo atirekalābhaggayasaggappatto ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ pariggaṇhitvā, ‘‘ācariya, tumhākaṃ jānanasamayo ettakova, udāhu uttaripi atthī’’ti pucchiṃsu. Sañcayo ‘‘ettakova, sabbaṃ tumhehi ñāta’’nti āha. Te tassa kathaṃ sutvā cintayiṃsu – ‘‘evaṃ sati imassa santike brahmacariyavāso niratthako, mayaṃ mokkhadhammaṃ gavesituṃ nikkhantā, so imassa santike uppādetuṃ na sakkā. Mahā kho pana jambudīpo, gāmanigamarājadhāniyo carantā mayaṃ avassaṃ mokkhadhammadesakaṃ ekaṃ ācariyaṃ labhissāmā’’ti. Te tato paṭṭhāya yattha yattha paṇḍitā samaṇabrāhmaṇā atthīti suṇanti, tattha tattha gantvā pañhasākacchaṃ karonti. Tehi puṭṭhaṃ pañhaṃ aññe kathetuṃ samatthā natthi, te pana tesaṃ pañhaṃ vissajjenti. Evaṃ sakalajambudīpaṃ pariggaṇhitvā nivattitvā sakaṭṭhānameva āgantvā, ‘‘samma kolita, yo paṭhamaṃ amataṃ adhigacchati, so ārocetū’’ti katikaṃ akaṃsu.
那时，寇利陀游方僧聚于王舍城与广大游方僧团同住。彼辈曰：『我们当于那里皈依出家。』五百多位童子一同于其聚中皈依出家。彼等出家时，寮聚获殊胜果报。彼辈在数月内都同心协力过日子，有时详细算计出家时辰，问大师：『师尊，你们知之时限如何？宜告我等以明指示。』寮聚答曰：『大抵诸事皆知。』彼辈听讯后思者：『此处出家生活无用，我们出家求解脱法者，此处不可兴起。大地广阔，有诸村落王都，我等必得一师为我教授正法。』于是即离开，至处处驰走，有诸智慧婆罗门游方者，闻此意，便往彼处问答。问答之所未能由他人代诉，故彼自释于众。如此周遍遍历整个亚毗达摩界，归于村落，拜访宿处，说：『贤哉寇利陀，首获不灭者应师出世，应当告知。』
Tena samayena amhākaṃ satthā paṭhamābhisambodhiṃ patvā pavattitavaradhammacakko anupubbena rājagahaṃ sampatto hoti. Atha ‘‘ekasaṭṭhi arahanto loke uppannā hontī’’ti vuttakāle ‘‘caratha, bhikkhave, cārikaṃ bahujanahitāyā’’ti ratanattayaguṇappakāsanatthaṃ uyyojitānaṃ bhikkhūnaṃ antare pañcavaggiyabbhantaro assajitthero paṭinivattitvā rājagahameva āgato. Punadivase pātova pattacīvaraṃ ādāya rājagahaṃ piṇḍāya pāvisi.
彼时，我等师者成就初次正觉，逐渐开演转法轮，遂至王舍城。时有语曰：『世间有一百六十阿拉汉现存。』时，佛告诸比库：『比库，行走大众，为广大利益。』因诸佛弟子彰显三宝之美，五众长老之中，阿萨耶长老还俗，抵达王舍城。翌日，再披衣钵，入城乞食。
Tasmiṃ samaye upatissaparibbājako pātova bhattakiccaṃ katvā paribbājakārāmaṃ gacchanto theraṃ disvā cintesi – ‘‘mayā evarūpo pabbajito nāma na diṭṭhapubbo. Ye vata loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhūnaṃ aññataro, yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā pañhaṃ puccheyyaṃ – ‘kaṃsi tvaṃ, āvuso uddissa, pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’’ti. Athassa etadahosi – ‘‘akālo kho imaṃ bhikkhuṃ pañhaṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ atthikehi upaññātaṃ magga’’nti. So theraṃ laddhapiṇḍapātaṃ aññataraṃ okāsaṃ gacchantaṃ disvā nisīditukāmatañcassa ñatvā attano paribbājakapīṭhakaṃ paññāpetvā adāsi. Bhattakiccapariyosānepissa attano kuṇḍikāya udakaṃ adāsi.
当时，优跋提游方者终毕乞食事，前往僧园，见长老而起意：『我此类出家者无先例。世间阿拉汉及已成就阿拉汉道者中，有长者来近我问曰“你何为而出家？谁是你的师？你从谁受教法？”』其念生时道：『此时机未至，今彼出家者乞食去也，须由我后迎后随，导引明途。』于是见一比库乞食路过，即起意欲坐，授其个人僧杖。乞食毕，至水罐处施水洗浴。
Evaṃ ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ madhurapaṭisanthāraṃ katvā ‘‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso uddissa, pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti pucchi. Thero ‘‘atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṃ bhagavantaṃ uddissa pabbajito, so ca me bhagavā satthā, tassevāhaṃ bhagavato dhammaṃ rocemī’’ti āha. Atha naṃ ‘‘kiṃvādī panāyasmato satthā, kimakkhāyī’’ti pucchi. Thero cintesi – ‘‘ime paribbājakā nāma sāsanassa paṭipakkhabhūtā, imassa sāsanassa gambhīrataṃ dassessāmī’’ti. Attano navakabhāvaṃ dassento āha – ‘‘ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāvāhaṃ sakkomi vitthārena dhammaṃ desetu’’nti. Paribbājako ‘‘ahaṃ upatisso nāma, tvaṃ yathāsattiyā appaṃ vā bahuṃ vā vada, etaṃ nayasatena nayasahassena paṭivijjhituṃ mayhaṃ bhāro’’ti cintetvā āha –
由此示范师者行为作毕，长老和比库共同顺畅交谈：「诸根清净明朗，色如清水，你为何而出家？谁是师长？你遵谁教法？」长老答曰：「尊者，我是一名大游方者，释迦族出身，即依世尊而出家，我世尊是我师，我从他教法中寻求学处。」后又问：「师长言甚？受什么教诲？」长老默思：「这些游方者乃教法之护持者，我当向其示现深义。」于是自陈新人之境曰：「我乃新近出家者，今来承受此法律义，可我暂未能详细广传教法。」游方者曰：「我名优跋提，依实语实，一二多皆可宣说，愿从你听教学理。」其后称述：
‘‘Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi;
“少说还是多说，都请告诉我你的意思。”
Attheneva me attho, kiṃ kāhasi byañjanaṃ bahu’’nti. (mahāva. 60);
于此即得要义，我何须繁言详说？（出自大毗婆沙60卷）
Evaṃ vutte thero ‘‘ye dhammā hetuppabhavā’’ti (mahāva. 60; apa. thera. 1.1.286) gāthaṃ āha. Paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattimagge patiṭṭhahi. Itaraṃ padadvayaṃ sotāpannakāle niṭṭhāsi.
于是长老说道：“诸法皆由因缘而生。”（出自大毗婆沙60卷、小长老传1.1.286）他引述此偈。此游方比库一听闻首两个词便具千慧，坚立于初果须陀洹果道。其余词句于须陀洹果时止息。
So sotāpanno hutvā uparivisese appavattante ‘‘bhavissati ettha kāraṇa’’nti sallakkhetvā theraṃ āha – ‘‘bhante, mā upari dhammadesanaṃ vaḍḍhayittha, ettakameva hotu, kahaṃ amhākaṃ satthā vasatī’’ti? Veḷuvane paribbājakāti. Bhante, tumhe purato yātha, mayhaṃ eko sahāyako atthi. Amhehi ca aññamaññaṃ katikā katā ‘‘yo paṭhamaṃ amataṃ adhigacchati, so ārocetū’’ti. Ahaṃ taṃ paṭiññaṃ mocetvā sahāyakaṃ gahetvā tumhākaṃ gatamaggeneva satthu santikaṃ āgamissāmīti pañcapatiṭṭhitena therassa pādesu nipatitvā tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmābhimukho agamāsi.
该比库即为须陀洹果时，稍有不同便转言：“此处必有因。”他以记号指示这位长老说：“尊者，勿讲过多教义，量力而为即可，我师者安住何处？”此谓维卢伽那游方比库。尊者，你们可先行，我有一助手。彼此已作约定：“初证无上涅槃者，应当告知。”我解约，携助手依你们途径前往，跪于五座长老足下，三拜后绕行三匝，唤醒长老，且向游方比库院舍而进。
Kolitaparibbājako taṃ dūratova āgacchantaṃ disvā ‘‘ajja mayhaṃ sahāyakassa mukhavaṇṇo na aññesu divasesu viya, addhā tena amataṃ adhigataṃ bhavissatī’’ti amatādhigamaṃ pucchi. Sopissa ‘‘āma āvuso, amataṃ adhigata’’nti paṭijānitvā tameva gāthaṃ abhāsi. Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – ‘‘kahaṃ kira, samma, satthā vasatī’’ti? ‘‘Veḷuvane kira, samma, vasatī’’ti evaṃ no ācariyena assajittherena kathitanti. Tena hi samma āyāma, satthāraṃ passissāmāti. Sāriputtatthero ca nāmesa sadāpi ācariyapūjakova, tasmā sahāyaṃ kolitamāṇavaṃ evamāha – ‘‘samma, amhehi adhigataṃ amataṃ amhākaṃ ācariyassa sañcayaparibbājakassāpi kathessāma. Bujjhamāno paṭivijjhissati, appaṭivijjhanto amhākaṃ saddahitvā satthu santikaṃ gamissati, buddhānaṃ desanaṃ sutvā maggaphalapaṭivedhaṃ karissatī’’ti.
苦利塔游方比库远观来者，称：“今助手口碑非凡，必在日内证入无上涅槃。”即询证无上者。索毗萨答曰：“是的，朋友，证入无上。”遂告诵该偈。偈末苦利塔确证须陀洹果，问：“正师究竟安住何方？”答曰：“正师应安住维卢伽那。”此系师尊阿沙吉长老所言。以此正愿，必见正师。沙利子长老常如敬师，故助者苦利塔心说：“我们必向师尊及集游方比库传述此无上涅槃。若广传，将被接受；若轻视，则听吾辈宣说，必近师尊，听佛说法，体证道果。”
Tato dvepi janā sañcayassa santikaṃ gantvā, ‘‘ācariya, tvaṃ kiṃ karosi, buddho loke uppanno, svākkhāto dhammo, suppaṭipanno saṅgho. Āyāma, dasabalaṃ passissāmā’’ti. So ‘‘kiṃ vadetha, tātā’’ti tepi vāretvā lābhaggayasaggappattimeva tesaṃ dīpesi. Te ‘‘amhākaṃ evarūpo antevāsikavāso niccameva hotu, tumhākaṃ pana gamanaṃ vā agamanaṃ vā jānāthā’’ti āhaṃsu. Sañcayo ‘‘ime ettakaṃ jānantā mama vacanaṃ na karissantī’’ti ñatvā ‘‘gacchatha tumhe, tātā, ahaṃ mahallakakāle antevāsikavāsaṃ vasituṃ na sakkomī’’ti āha. Te anekehipi kāraṇehi taṃ bodhetuṃ asakkontā attano ovāde vattamānaṃ janaṃ ādāya veḷuvanaṃ agamaṃsu. Atha tesaṃ pañcasu antevāsikasatesu aḍḍhateyyasatā nivattiṃsu, aḍḍhateyyasatā tehi saddhiṃ agamaṃsu.
于是二众前往无上涅槃处，谓师尊：“尊者，您将做何？佛降世，法已正传，僧亦圆满，必见十力。”师曰：“诸宾客，何言哉！”遂阻三人，授与利益之道。众曰：“此间住者当常修内住，汝等往来自知。”众曰：“知道这许多，必不违吾语。”师曰：“汝等去吧，今日我已老迈，难再住此安居。”众多因缘难令其觉，遂引众至维卢伽那。五百安住者中，八百回转，八百同来。
Satthā catuparisamajjhe dhammaṃ desento te dūratova disvā bhikkhū āmantesi – ‘‘ete, bhikkhave, dve sahāyā āgacchanti kolito ca upatisso ca, etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga’’nti. Atha tesaṃ parisāya cariyavasena dhammadesanaṃ vaḍḍhesi. Ṭhapetvā dve aggasāvake sabbepi te aḍḍhateyyasatā paribbājakā arahattaṃ pāpuṇiṃsu . Satthā ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Sabbesaṃ kesamassu antaradhāyi, iddhimayaṃ pattacīvaraṃ kāyappaṭibaddhaṃ ahosi. Dvinnaṃ aggasāvakānampi iddhimayapattacīvaraṃ āgataṃ, uparimaggattayakiccaṃ pana na niṭṭhāsi. Kasmā? Sāvakapāramiñāṇassa mahantatāya.
正觉者于四众中宣布法时，远观召集比库：“比库们，有二助手来临，苦利塔与乌帕西，此为我弟子之群，极盛吉祥。”以行持接待，增长正法。立二位为大弟子，所有八百游方比库皆得阿拉汉果。世尊伸手曰：“此即比库们。”全身毛发俱消，显灵力袈裟，缠身而行。二大弟子得灵力袈裟，尚有上途事未尽。何故？因证弟子的究竟智慧广大也。
Athāyasmā mahāmoggallāno pabbajitadivasato sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya samaṇadhammaṃ karonto thinamiddhe okkante satthārā saṃvejito thinamiddhaṃ vinodetvā tathāgatena dinnaṃ dhātukammaṭṭhānaṃ suṇantova uparimaggattayakiccaṃ niṭṭhāpetvā sāvakapāramiñāṇassa matthakaṃ patto. Sāriputtattheropi pabbajitadivasato addhamāsaṃ atikkamitvā satthārā saddhiṃ tameva rājagahaṃ upanissāya sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante (ma. ni. 2.205-206) desiyamāne suttānusārena ñāṇaṃ pesetvā parassa vaḍḍhitabhattaṃ bhuñjanto viya sāvakapāramiñāṇassa matthakaṃ patto. Bhāgineyyo panassa desanāpariyosāne sotāpattiphale patiṭṭhito. Iti dvinnampi mahāsāvakānaṃ tathāgate rājagahe viharanteyeva sāvakapāramiñāṇakiccaṃ matthakaṃ pattaṃ. Aparabhāge pana satthā jetavane viharanto ‘‘mahāpaññānaṃ yadidaṃ sāriputto, iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti dvepi mahāsāvake ṭhānantare ṭhapesīti.
尔时，长老大摩嘎剌那自出家日算起第七日，于摩揭陀国中的卡罗婆竭村依止比库法，正在除昏沉的状态里，闻闻而觉，除灭昏沉。由如来所给予的根本修业，完成上行道的工作，获得了比库到彼岸的智慧之果。长老沙利子亦自出家日过半月，复依止佛陀，驻住王舍城的猪桠坛，从弟子长行痛恨经说法时，顺顺依经传授智慧，如同享用增味食粮一样，获得了通达彼岸的智慧。此弟子在佛陀讲法结束时，证得了须陀洹果。如此这般，两位大弟子当佛陀在王舍城时，均已获得通达彼岸的智慧果。后段如来住在竹林精舍时，有人说：“这是大智慧者沙利子，这是有神通的大摩嘎剌那”，二位大弟子的地位次第因此确立。
Mahākassapattheravatthu大咖萨巴长老事
§191
191. Catutthe dhutavādānanti ettha dhuto veditabbo, dhutavādo veditabbo, dhutadhammā veditabbā, dhutaṅgāni veditabbāni. Tattha dhutoti dhutakileso vā puggalo kilesadhunano vā dhammo.
191. 关于第十四类“净戒的话语”，此处须知净戒之义，即应当知道净戒的言说（净戒话语），应当知道净戒的法（净戒法门），应当知道净戒的各部分。其意为净即去烦恼，净戒使个体除去烦恼法。
Dhutavādoti ettha pana atthi dhuto na dhutavādo, atthi na dhuto dhutavādo, atthi neva dhuto na dhutavādo, atthi dhuto ceva dhutavādo ca. Tattha yo dhutaṅgena attano kilese dhuni, paraṃ pana dhutaṅgena na ovadati nānusāsati bākulatthero viya, ayaṃ dhuto na dhutavādo. Yathāha – ‘‘tayidaṃ āyasmā bākulo dhuto na dhutavādo’’ti. Yo pana dhutaṅgena attano kilese na dhuni, kevalaṃ aññe dhutaṅgena ovadati anusāsati upanandatthero viya, ayaṃ na dhuto dhutavādo. Yathāha – ‘‘tayidaṃ āyasmā upanando na dhuto dhutavādo’’ti. Yo pana ubhayavipanno lāḷudāyī viya, ayaṃ neva dhuto na dhutavādo. Yathāha – ‘‘tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo’’ti. Yo pana ubhayasampanno āyasmā mahākassapatthero viya, ayaṃ dhuto ceva dhutavādo ca. Yathāha – ‘‘tayidaṃ āyasmā mahākassapo dhuto ceva dhutavādo cā’’ti.
关于净戒话语，实则有以下四种情形：有净戒而非净戒话语、无净戒且非净戒话语、既非有净戒亦非净戒话语、既有净戒又为净戒话语。在此，若以己净戒除烦恼，却不劝导他人，如婆拘罗长老是净戒不是净戒话语。譬如说：“此乃婆拘罗长老是净戒非净戒话语。”若自己无净戒而劝勉他人，如乌难陀长老，则非净戒而为净戒话语。譬如说：“此乃乌难陀长老非净戒是净戒话语。”若自己和劝导他人皆无净戒，如拉噜陀长老，则既非净戒亦非净戒话语。譬如说：“此乃拉噜陀长老既非净戒亦非净戒话语。”若自身与劝导皆具净戒，如大咖萨巴长老，则既是净戒也是净戒话语。譬如说：“此乃大咖萨巴长老既是净戒又是净戒话语。”
Dhutadhammā veditabbāti appicchatā santuṭṭhitā sallekhatā pavivekatā idamaṭṭhikatāti ime dhutaṅgacetanāya parivārā pañca dhammā ‘‘appicchaṃyeva nissāyā’’tiādivacanato (a. ni. 5.181; pari. 325) dhutadhammā nāma. Tattha appicchatā ca santuṭṭhitā ca alobho, sallekhatā ca pavivekatā ca dvīsu dhammesu anupatanti alobhe ceva amohe ca, idamaṭṭhitā ñāṇameva. Tattha alobhena paṭikkhepavatthūsu lobhaṃ, amohena tesveva ādīnavappaṭicchādakaṃ mohaṃ dhunāti. Alobhena ca anuññātānaṃ paṭisevanamukhena pavattaṃ kāmasukhallikānuyogaṃ, amohena dhutaṅgesu atisallekhamukhena pavattaṃ attakilamathānuyogaṃ dhunāti. Tasmā ime dhammā dhutadhammāti veditabbā.
应当知道净戒法门，即净戒之法包括五种，即有不贪（适足）、满足、严净、远离杂染及正命。此五法集聚成净戒之心意。所谓不贪满足是指无贪；严净与远离杂染二法，将无贪无痴包含其中，仅是智慧本身。依止无贪心则抵拒贪欲，依止无痴心则消除迷惑。依无贪而行，故爱欲之乐止息；依无痴而行，故生诸烦恼的痛苦断绝。故此五法谓之净戒法门。
Dhutaṅgāni veditabbānīti terasa dhutaṅgāni veditabbāni paṃsukūlikaṅgaṃ…pe… nesajjikaṅganti.
应当知道净戒各部分，即所谓三类净戒部件，包括尘堆衣、裤子及擦拭布。
Dhutavādānaṃ yadidaṃ mahākassapoti yattakā dhutavādaṃ vadanti, tesaṃ sabbesampi antare ayaṃ mahākassapatthero aggoti aggaṭṭhāne ṭhapesi. Mahākassapoti uruveḷakassapo nadīkassapo gayākassapo kumārakassapoti ime khuddānukhuddake there upādāya ayaṃ mahā, tasmā mahākassapoti vutto.
所说净戒话语中指称"大咖萨巴"，即指那些谈论净戒的人群中排名最高者。此称“长老大咖萨巴”包含乌鲁维列卡萨巴、那迪卡萨巴、迦耶卡萨巴及拘摩罗咖萨巴等这些长短各异的长老，为此共称“大咖萨巴”，故名之为大咖萨巴。
Imassāpi pañhakamme ayamanupubbikathā – atīte kira kappasatasahassamatthake padumuttaro nāma satthā loke 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. Tasmiñca 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. Adhivāsesi bhagavā tuṇhībhāvena. Upāsako satthu adhivāsanaṃ viditvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññatte āsane nisinno dakkhiṇodakāvasāne yāguādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi.
关于此五个问题的事例，此为渐次宣说－过去的无量劫中，有一位名为帕都摸多的世尊在世间出现，当时他住在以孔雀为标志的城中，依止安隐之地名为鹿野苑。此时有一户名为韦陀诃的家庭，财富达八千万珍宝之多。他们每天享用美食，遵守戒律节制，持守斋戒日，并采集香气鲜花等供养。佛陀来访，他们敬礼并礼拜佛陀后，佛陀便独坐一隅。此时，有一位名为大尸毗多长老的第三弟子说：“诸比库，此乃我诸弟子中最上乘的坚定确立。”他说：“这头牛”（以喻弟子）。一名优婆塞听闻此语，心悦诚服，听完法后在人群中起身离去，敬礼佛陀说：“世尊，请允许我为比库建舍。”世尊说：“很好，是比库僧团。”优婆塞问佛陀：这是什么意思？佛陀回答：六千六百名比库。优婆塞说：“世尊，愿在寺院内建造一处供养。”佛陀默然允诺。优婆塞领受佛陀的允诺后，回家捐赠了大施，并约定次日通报佛陀的时间。佛陀携带乞衣，与比库僧团围绕优婆塞住所而行，在适当的供养时间，优婆塞以献祭仪式典礼庄严，安排款待。优婆塞亦在佛陀身边同坐。
Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthi paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, dethā’’ti āha. Thero pattaṃ adāsi. ‘‘Bhante, idheva pavisatha, satthāpi gehe nisinno’’ti. 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 pūrayamāno viya kathesi. Upāsako pakatiyāpi jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti?
期间，大尸毗多长老前往托钵，优婆塞见状起身前去迎接，向长老敬礼说：“这是您的供品，请收下。”长老接过后说：“请进屋，也让世尊在屋内坐。”优婆塞回答道：“不适宜让世尊进屋。”但他仍取供品盛满托钵，并送入口中。之后长老跟随返回，回到佛陀身边坐下，说明：“世尊，尽管说‘世尊进屋坐’，大尸毗多长老不愿意这样做。请问这长老是否有过人之处？”佛陀答曰：“优婆塞，我们这些比库虽供养佛陀入室坐，但佛陀却未曾这样坐，不轻易入室。我们居住村落宅舍，而佛陀仅住于树林或旷野，或屋檐下，没有屋内的习惯。此即彼此的区别。”优婆塞如同灯塔在水中澄明，心念恬静，思虑道：“我如何利用这种殊胜因缘，未来佛陀现前时，我们能成为最上之坚定弟子，作开端呢？”
So punapi satthāraṃ nimantetvā teneva niyāmena satta divasāni mahādānaṃ datvā sattame divase buddhappamukhassa mahābhikkhusaṅghassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divasāni dānaṃ dentassa mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ paccupaṭṭhitaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike etassa mahānisabhattherena pattaṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa saccakāro hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho, no’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ , anāgate satasahassakappāvasāne 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 nānappakāraṃ dānaṃ datvā sīlaṃ rakkhitvā nānappakāraṃ kalyāṇakammaṃ katvā tattha kālaṃ kato sagge nibbatti.
后来，优婆塞再三邀请佛陀来到其家中，依其意愿连续七天施予大施，至第七天，他将三件比库僧团的袈裟献给主人佛陀，并跪伏在佛陀脚下禀曰：“世尊，我于这七日间所施之法行、口行、意行皆出于慈念。我不求他天上财富，亦不求梵天天上福报，只愿未来有一佛，得大尸毗多长老为第三弟子，而我曾布施诸物，能成就此缘。”佛陀观望所布施之地说：“此地甚殊胜，将来一千劫后，有一名为果德玛的佛陀降生于此，而你将为大尸毗多长老第三弟子。”优婆塞闻后说：“佛陀所说两件事不足为信。”随即弃绝此功德，不作动摇。之后他历生历世施予多种布施，持守戒律，修诸善法，终生度过，在天界生起。
Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassisammāsambuddhe bandhumatiṃ nissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇe brāhmaṇakule nibbatti. Tasmiñca kāle vipassī bhagavā sattame sattame saṃvacchare dhammaṃ katheti, mahantaṃ kolāhalaṃ ahosi. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocenti. Brāhmaṇo taṃ sāsanaṃ assosi. Tassa ca nivāsanasāṭako ekova hoti, tathā brāhmaṇiyā. Pārupanaṃ pana dvinnampi ekameva. Sakalanagare ekasāṭakabrāhmaṇoti 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 taṃ vatthaṃ pārupitvā upāsikāhi saddhiṃ divā gantvā satthāraṃ vanditvā ekamante nisinnā dhammaṃ sutvā upāsikāhiyeva saddhiṃ āgamāsi. Atha brāhmaṇo brāhmaṇiṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā vihāraṃ gato.
接着，经历众天人、世人种种福报后，优婆塞于第九十劫，正觉圣佛毗婆尸佛时期，依止家宅安隐之地鹿野苑生活。时维摩天女等众天人游离天界，于某婆罗门家庭降生。正当那时，毗婆尸佛在第七七年里讲法，声闻共集，闹甚热闹。全界诸天兴起称赞：“世尊将作法说。”婆罗门见闻此教法。该婆罗门之家与婆罗门妻子各有一所屋舍，对面而立。婆罗门妻子携取衣物去婆罗门院中时，婆罗门劝言：“夫人，晚上可听法吗，白天则听吧。”夫人回答：“我白天劳作，夜晚听不动，故只能白天听。”夫人入内后，践佛陀诫律，听法时与家人共同出入。婆罗门闻知后心念起敬，前往婆罗门宅中，听闻法义。
Tasmiñca samaye satthā parisamajjhe alaṅkatadhammāsane nisinno cittabījaniṃ ādāya ākāsagaṅgaṃ otārento viya sineruṃ matthaṃ katvā sāgaraṃ nimmathento viya dhammakathaṃ kathesi. Brāhmaṇassa parisante nisinnassa dhammaṃ suṇantassa paṭhamayāmasmiṃyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Atthassa 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 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.
此时，佛陀端坐于正法讲堂中央，宝相具足，如银河倾洒，扩射光明，如搅动波涛使海洋平静般讲述法义。婆罗门在座听法，遍体生起五种色彩之欢喜。婆罗门思忖：“我携持全套衣物，现应显现大力。”因斩断烦恼之因，欢喜清净所生。婆罗门心中生起抵抗之意：“此衣服只有我和妻子有，不能转借他人，也不能外出未允。”如是心意生起。初次放下抵抗，心喜悦；中次放下，喜悦，如是反复。婆罗门最后斩断抵抗之意，收缴衣服，置于佛陀脚下。其后以左手揽衣，右手击打，三次击打河中石块，喊曰：“我胜，我胜！”
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 vadasī’’ti. So tena gantvā pucchito āha – ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ jinanti, na taṃ jitaṃ acchariyaṃ, ahaṃ pana pacchato āgacchantassa duṭṭhagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ madditvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me macchariyaṃ jita’’nti āha. So puriso āgantvā taṃ pavattiṃ rañño ārocesi. Rājā āha – ‘‘amhe bhaṇe dasabalassa anurūpaṃ na jānimha, brāhmaṇo jānī’’ti vatthayugaṃ 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. Rājāpi ‘‘kiṃ brāhmaṇena kata’’nti pucchitvā ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññānipi dve vatthayugāni pesesi. So tānipi adāsi. Rājā aññānipi cattārīti evaṃ yāva dvattiṃsavatthayugāni pesesi. Atha brāhmaṇo ‘‘idaṃ vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ, brāhmaṇiyā ekanti dve vatthayugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. Tato paṭṭhāya cassa satthu vissāsiko jāto.
当时，王子班度玛罗坐于法座后侧，听闻佛陀讲法。忽闻水声称“我胜”。王子遂嘱人：“去问此声何意。”问者至河边得答曰：“余将取来所有兵器，宝剑等武器杀恶人，非为胜奇。然我曾用雷锤砸向破坏者首颅，震怒如猛鱼，使我获得十万宝衣，这才是我之胜利。”对此转告王子。王子说：“我们未晓得宝衣数量，与婆罗门所知不合，你该自知。”婆罗门思惟曰：“此是我初次默坐时，佛陀讴歌德行，受赠衣物，借以宣说佛陀功德，若无此功德，我有何用？”遂将所获衣物赠予佛陀。王子亦问及婆罗门所为，获答：“全数赠予如来。”王子听后又得三四件衣物，如是反复，据说共赠二十二件衣物。婆罗门想：“这衣物数量增长，宛如树丛。”遂与妻各取一件衣物，赠予当时佛陀。由此，婆罗门对佛陀信赖日增。
Atha naṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanakaṃ attano pārutarattakambalaṃ datvā āha – ‘‘ito patthāya imaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti cintetvā antogandhakuṭiyaṃ tathāgatassa mañcassa upari vitānaṃ katvā agamāsi. Athekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiñca samaye chabbaṇṇā buddharasmiyo kambale paṭihaññanti, kambalo ativiya virocati. Rājā olokento sañjānitvā āha – ‘‘bhante, amhākaṃ esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena mayaṃ pūjitāti. Rājā ‘‘brāhmaṇo yuttaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī’’ti catusaṭṭhi salākābhattāni upanibandhāpetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti.
然后国王一日寒冷时节，见世尊在近旁听法，便赠与世尊自己那染着百余层絮的双层袈裟，说：“请您以后披这件袈裟，听法吧。”世尊默念：“这袈裟于我洁净法体是否合适？”遂在菩萨香室如来的床上铺盖袈裟后离去。翌日国王来到祠堂，坐于菩萨香室前。当时，六色佛光从袈裟上显现，袈裟光亮过度。国王见了心悦说道：“尊者，这袈裟是我们一百多位婆罗门共同进献的，婆罗门受尊敬，因其而被我们尊敬。”国王心悦，于是将对人间皆有益处之物，合成八分献与婆罗门长者，亦将八分礼物置于首席婆罗门处。其婆罗门说：“八分即是六十四，”将六十四小木条束结，以终其命奉献，保持戒行，之后往生天界。
Puna tato cuto imasmiṃ kappe koṇāgamanassa ca bhagavato kassapadasabalassa cāti dvinnaṃ buddhānaṃ antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto. So vuddhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ carati, tasmiṃ ca 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.
之后，又有一位圣劫中尊贵的佛陀，名为迦萨帕佛，在波罗奈城富豪之家出生。年长后居止家中，一日入林游行于腿鸟林，并见一位辟支佛在河岸修持穿衣仪轨。辟支佛正在怯步欲作布施，见佛问道：“尊者，为何怯步而布施？”辟支佛答：“布施者不怯步。”佛遂赐给他一百金刚宝珠，训言：“请以此宝珠布施，愿我勿受烦恼。”
Atha gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. Athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya, ‘‘evarūpaṃ bālaṃ yojanasatena parivajjeyya’’nti patthanaṃ paṭṭhapesi. Sā gehadvāre ṭhitā sutvā ‘‘imāya dinnaṃ bhattaṃ mā esa bhuñjatū’’ti pattaṃ gahetvā piṇḍapātaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā ‘‘bāle maṃ tāva akkosa vā pahara vā, evarūpassa pana dve asaṅkhyeyyāni pūritapāramissa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā 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 dve jāyampatikā yāvatāyukaṃ kusalaṃ katvā sagge nibbattitvā puna tato cavitvā upāsako kassapasammāsambuddhakāle bārāṇasiyaṃ asītikoṭivibhavassa seṭṭhino putto hutvā nibbatti, itarāpi tādisasseva seṭṭhino dhītā hutvā nibbatti.
之后辟支佛与妹妹及妻子争吵，辟支佛入城托钵。其姐妹赠其托钵，嘱其妻子对辟支佛如此幼稚者应保持距离，不受侮辱。其妻站门旁，听闻后言：“这日食勿让此人享用。”执杖摈弃食物，将托钵内粥送给乞丐。他人见言：“这个人要惹怒我甚至打我，但对如此无数无量穷尽生死苦海者，竟弃食给乞丐，岂非不当？”其妻心生反思，遂将粥弃置，洗杖涂香，点染四方甜香粉，手持浴花，置于辟支佛手中，祈愿：“愿我的托钵得福光辉，我身亦如是光明显现。”辟支佛赞许，飞上空中。其分别转生为两位长寿者，普皆善行，往生天界，之后离开人间，于迦萨帕佛时代成为波罗奈城百万财富大户之子，升天。其姐妹亦得天界诸如此类富户之女而生。
Tassa vuddhippattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe adinnavipākassa tassa kammassa ānubhāvena patikūlaṃ paviṭṭhamattāya ummārabbhantare sakalasarīraṃ ugghāṭitavaccakuṭi viya duggandhaṃ jātaṃ. Seṭṭhikumāro ‘‘kassāyaṃ gandho’’ti pucchitvā ‘‘seṭṭhikaññāyā’’ti sutvā ‘‘nīharathā’’ti ābhataniyāmeneva kulagharaṃ pesesi. Sā eteneva nīhārena sattasu ṭhānesu paṭinivattitā.
财富增长后，有人引领这大户之女。其先因前世不应得之果报，致使此世全身如被打开，散发恶臭。大户子问：“此为何气？”答曰：“乃大户之女。”大众闻后，称其“不洁净”，被驱逐出家宅。其女子遂以大厦之门关闭，隐退三处。
Tena ca samayena kassapadasabalo parinibbāyi, tassa ghanakoṭṭimāhi satasahassagghanikāhi rattasuvaṇṇaiṭṭhakāhi yojanubbedhaṃ cetiyaṃ ārabhiṃsu. Tasmiṃ cetiye kariyamāne sā seṭṭhidhītā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattitā, kiṃ me jīvitenā’’ti attano sarīrābharaṇabhaṇḍakaṃ bhañjāpetvā suvaṇṇaiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthinnaṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalahatthake ādāya cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakāpanti 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.
当时迦萨帕佛灭度，大批金银珠宝宝光万道，筑起宝塔。大户女修思量曰：“我隐退三处，何用此生？”遂毁坏身上宝饰，制成安置宝塔四寸宽的金床。又持绿玉玉玺八块，安置于安置宝塔之处。忽有适合的瓦片落下。大户女长老说：“把这瓦片放这里吧。亲爱的，正当你来时，要放置此瓦片。”遂涂绿玉膏，以绳系瓦片，恭敬供养，祈愿：“我入灭时身带檀香气，口吐绿玉香。”礼拜宝塔，绕塔而去。
Atha tasmiṃyeva khaṇe yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. Nagarepi nakkhattaṃ saṅghuṭṭhaṃ hoti. So upaṭṭhāke āha – ‘‘tadā idha ānītā seṭṭhidhītā atthi, kahaṃ sā’’ti? Kulagehe sāmīti. Ānetha naṃ, nakkhattaṃ kīḷissāmāti. Te gantvā taṃ vanditvā ṭhitā ‘‘kiṃ, tātā, āgatatthā’’ti tāya puṭṭhā taṃ pavattiṃ ācikkhiṃsu. Tātā, mayā ābharaṇabhaṇḍena cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthīti. Te gantvā seṭṭhiputtassa ārocesuṃ. Ānetha naṃ, piḷandhanaṃ labhissāmāti. Te ānayiṃsu. Tassā saha gharappavesanena sakalagehaṃ candanagandhañceva nīluppalagandhañca vāyi.
正当此时，富豪子首宅内起火。守护者问：“当时将富豪女领进此处，今她在哪里？”答曰：“她来了，我们来玩弄星辰。”众人前往，礼敬她后立定。问曰：“父亲，汝至何处？”她告知火势进展。众人前往通知富豪子，说：“她来了，我们得喜庆。”遂携她及全家入宅，散发檀香和绿玉香气。
Seṭṭhiputto taṃ pucchi ‘‘paṭhamaṃ tava sarīrato duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati, kiṃ eta’’nti? Sā ādito paṭṭhāya attanā katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhasāsana’’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. Seṭṭhikaññāpi devalokato cavitvā rājakule jeṭṭhadhītā hutvā nibbatti.
舍提富陀问说道：「最初你的身体是否有恶臭，现今你的身体是否散发檀香气味，从口中是否吹出莲香，是什么原因呢？」那时他起意反思自己所作之业。舍提富陀说：「这正是佛陀教法的威仪。」心悦诚服后，他用羊毛披肩将自己包裹起来，于各处用车辆轮轨状的金莲花装饰，长约十二肘披挂其上。他就此待至十五岁，飞升天界，死后于巴拉那斯一带的某处贵族家庭中再生。那位舍提富陀的女儿也离开天界，降生为国王的长女。
Tesu vayapattesu kumārassa vasanagāme nakkhattaṃ saṅghuṭṭhaṃ. So mātaraṃ āha – ‘‘sāṭakaṃ me , amma, dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. Amma, thūlaṃ idaṃ, aññaṃ dehīti. 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. Tena hi labhanaṭṭhānaṃ gacchāmi, ammāti. Putta ahaṃ ajjeva tuyhaṃ bārāṇasinagare rajjapaṭilābhaṃ icchāmīti. So mātaraṃ vanditvā āha – ‘‘gacchāmi, ammā’’ti. Gaccha, tātāti. 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 ca bārāṇasirañño kālakatassa sattamo divaso hoti.
那时孩童住在村落中盖着星形帐篷。他对母亲说：「母亲，把星帐给我，我要玩星星。」母亲拿来一块布料递给他，说：「母亲，这块很大，要另一块。」母亲又拿来另一块布，他也投掷开去。又拿来一块，他仍抛开。母亲说：「孩子，自我们同居以来，没有比这更精细的福田了。」他说：「因为它是获取福田的地方，母亲。我今天想在巴拉那斯城得到缰绳。」于是孩子向母亲行礼，说：「母亲，我要去。」母亲说：「去吧，儿子。」孩子心中想着：「他要往哪里去呢？还是在家里坐着呢？」他依因果离家前往巴拉那斯，入园至吉祥石塔下，取月光为杖而坐。此日正是巴拉那斯城王的第七年黑暗之日。
Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi, arājakaṃ rajjaṃ na vaṭṭati, ko rājā hotī’’ti mantetvā ‘‘tvaṃ hohi, tvaṃ hohī’’ti āhaṃsu. 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 eso rajjaṃ kāretuṃ yutto’’ti vatvā ‘‘punapi tūriyāni paggaṇhatha , punapi tūriyāni paggaṇhathā’’ti tikkhattuṃ tūriyāni paggaṇhāpesi.
贵族们处理国王遗体，聚集王宫议事，说：「国君仅有一女儿，无嗣子，王国无主，谁当为王？」互相谏说：「你当为王，你当为王。」主祭说：「不宜过多争执，应速即选定继承人。」他们在鲜艳的白色荷花池边，设立五种王者神器，并在车上安置白伞，以车为殿安置武具，然后从车后置换四匹马。车从西门驶出，朝向花园。有人说：「他定要朝花园方向去，回来。」主祭曰：「勿使其回转。」车绕行一圈，准备用车𨫊登车，主祭巡视脚底，说：「此地为国界，此处环绕四千两千支灯的灯塔，国应由此地管理。」遂遣使人持续点灯三次。
Atha kumāro mukhaṃ vivaritvā oloketvā ‘‘kena kammena āgatatthā’’ti āha. Deva tumhākaṃ rajjaṃ pāpuṇātīti. Rājā kahanti? Devattaṃ gato sāmīti. Kati divasā atikkantāti? Ajja sattamo divasoti. Putto vā dhītā vā natthīti? Dhītā atthi deva, putto natthīti. Karissāmi rajjanti. Te tāvadeva abhisekamaṇḍapaṃ kāretvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu.
王子张开面容巡视，问道：「以何行为得此地？」答曰：「神祇赐予尔等王国。」谁为王曰？「君临神域者。」过几日曰？「今为第七天。」有儿子或女儿吗？「天神界有女儿，无儿子。」愿职此王者。于是他们砌建加冕棚，盛饰王女，迎入园中为王子加冕。
Athassa katābhisekassa sahassagghanakaṃ vatthaṃ upahariṃsu. So ‘‘kimidaṃ, tātā’’ti āha. Nivāsanavatthaṃ devāti. Nanu, tātā, thūlaṃ, aññaṃ sukhumataraṃ natthīti? Manussānaṃ paribhogavatthesu ito sukhumataraṃ natthi devāti. Tumhākaṃ rājā evarūpaṃ nivāsesīti? Āma, devāti. Na maññe puññavā tumhākaṃ rājā, suvaṇṇabhiṅgāraṃ āharatha, labhissāma vatthanti. Te suvaṇṇabhiṅgāraṃ āhariṃsu. So uṭṭhāya hatthe dhovitvā mukhaṃ vikkhāletvā hatthena udakaṃ ādāya puratthimāya disāya abbhukkiri, tāvadeva ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇaṃ pacchimaṃ uttaranti evaṃ catassopi disā abbhukkiri, sabbadisāsu aṭṭhaṭṭha katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo mā suttaṃ kantiṃsūti evaṃ bheriṃ carāpethā’’ti vatvā chattaṃ ussāpetvā alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā pāsādaṃ āruyha mahāsampattiṃ anubhavi.
加冕完毕，赐予价值千金之衣。王子问：「此为何物，父亲？」答曰：「乃神衣，甚为厚重，无其他可比之物。」称天衣为世间无匹之衣。王子说：「若尔王有福，必能得此衣。」遂取金装饰披挂。起身洗手，漱口离，右手方向东伸展，拔地起八株桑树。又取水朝南、西、北三个方向撒出，四方树共三十二株俱起。留一树于天地间，搭建凉棚，曰：「南乞梨王、毗尸陀旃那诸妇莫须听鼓声。」燃伞，披挂装饰，手持杖锐走，入城登塔，俨然享大富贵。
Evaṃ kāle gacchante ekadivasaṃ devī rañño mahāsampattiṃ disvā ‘‘aho tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ devī’’ti ca puṭṭhā ‘‘atimahatī te deva sampatti, atīte buddhānaṃ saddahitvā kalyāṇaṃ akattha, idāni anāgatassa paccayaṃ kusalaṃ na karothā’’ti āha. Kassa dassāmi, sīlavanto natthīti. ‘‘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, sve āgantvā amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ, taṃ sakkāraṃ kapaṇayācakānaṃ adaṃsu.
彼时女神察见国王之富贵，感叹道：「啊，如此修行者。」启慈悲颜，问道：「此为何物？」答曰：「此为极大天上财富，过去佛教皆劝修善，现今未来皆不应懈怠作善。」谁能示现？「无者是具戒者。」女神曰：「若严净，天众及阎婆提岛诸阿拉汉当护持尔，吾愿得阿拉汉之果。」翌日国王于西门布施。女神端坐上阁之上，面向东南，憩于香床，说：「倘若彼方有阿拉汉，当来索乞我等布施。」彼处无阿拉汉，天众勿纳乞讨者之财。
Punadivase dakkhiṇadvāre dānaṃ sajjetvā tatheva akāsi, punadivase pacchimadvāre. Uttaradvāre sajjanadivase pana deviyā tatheva nimantite 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 tatra tesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghattherassa, 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.
又有一日，于南门设置施舍，即刻施行；又有一日，于西门施行。北门则在吉祥日，天女也在喜庆时，于喜马山春季时节，名为莲华王子，五百名各自成就的辟支佛之长者“大莲华辟支佛”，邀约近亲说：「诸位贤者，南方王纳陀罗王邀你们赴宴，请安坐。」诸贤赴宴之后，于次日还礼洗面，乘坐空中而来，降至北门。有人进城报告国王：「五百名辟支佛及天众已至。」国王偕同天女前来，合掌礼拜，承受座服，供养辟支佛于宫殿，布施完毕饮食任务完成后，国王及天女跪坐于僧长足下说：「尊女，请允诺我们不生怨恨，我们以功德护持，不使受损，愿护持我们直到生命终止，留住于此地。」允诺后，建造宫苑，有五十殿阁，五百步道，完全备足住宿处，诸辟支佛便居于彼。
Evaṃ kāle gacchante rañño paccanto kupito. So ‘‘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 sabbeva parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānaṃ haritupalittaṃ kāretvā pupphāni vikiritvā dhūmaṃ datvā tesaṃ āgamanaṃ olokentī nisinnā; āgamanaṃ apassantī purisaṃ pesesi ‘‘gaccha, tāta, jānāhi, kiṃ ayyānaṃ kiñci aphāsuka’’nti. So gantvā mahāpadumassa paṇṇasālādvāraṃ vivaritvā tattha apassanto caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā ‘‘kālo, bhante’’ti āha. Parinibbutasarīraṃ kiṃ kathessati? So ‘‘niddāyati maññe’’ti gantvā piṭṭhipāde hatthena parāmasitvā 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.
当时国王愤怒欲退隐。他说：「我将退隐隐居，你不要懈怠于辟支佛。」听女教诲即行。不到多时，五百辟支佛寿命尽灭。大莲华辟支佛终日玩味入禅戏乐，乘黎明时分，持莲花叶坐定，安住无缠缚般涅槃定界而入灭。诸辟支佛皆如此灭度。翌日，天女整理辟支佛座处，布置绿草，散布花朵，焚香供养，观看诸辟支佛来临。对此未见之人派遣使者报讯：「赶快去吧，尊父，知晓尊女是否有恙。」使者到后，揭开大莲华殿门，见辟支佛行走，立于莲花叶上，合掌礼拜说：「时至，尊者。」使者问：「涅槃遗体如何说？」答曰：「我认为是入眠」，去时撑膝以手，知晓凉意与坚硬，了知涅槃现象，继而返回，将此事告知王室。问：「父亲，辟支佛何处？」答曰：「涅槃已成。」天女悲泣，出城同行，广行善举，办理辟支佛遗体事宜，收集舍利塔建于处所。
Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi – ‘‘kiṃ, bhadde, paccekabuddhesu nappamajji, nirogā ayyā’’ti? Parinibbutā devāti. 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.
国王退隐隐居后，天女问曰：「贤者，你于辟支佛勿懈怠，尊者健康安乐？」答：「涅槃已成。」国王忧虑：「连如斯智者亦有死亡，我等何所解脱？」入城赴园，谘见大莲华辟支佛继承人，托付王位，自己出家为沙门。天女亦于园林出家。二人修持禅定，然后逝往梵天界出生。
Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāvisi. Satthari tattha vasante ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa aggamahesiyā kucchimhi nibbatto, ayaṃ bhaddā kāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa aggamahesiyā kucchimhi nibbattā. Tesaṃ anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime vasse bhaddāya soḷasame vasse sampatte mātāpitaro puttaṃ oloketvā, ‘‘tāta, tvaṃ vayapatto, kulavaṃso nāma patiṭṭhāpetabbo’’ti ativiya nippīḷayiṃsu. Māṇavo āha – ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathetha, ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ accayena nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu, sopi tatheva paṭikkhipi. Punapi kathayiṃsu, punapi paṭikkhipi. Tato paṭṭhāya mātā nirantaraṃ kathesiyeva.
当时旬那王，于此间降生，乃迦梨婆罗门的女儿，名为迦比兰尼；又有迦丝利国沙迦族婆罗门之女，名为赧那迦比兰尼。二人一同长大。同年二十岁时，父母见儿子成长，谓之：「儿哉，你已成年，当立贵族声誉。」儿言：「我若早知此事，恒随你们。待你们死后，方出家。」父母先后反复教诲，多次教导，儿子每次皆拒，后母亲日夜烦说不断。
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 vasissāmi, alabhanto na vasissāmī’’ti . Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro, puññaṃ karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgāva 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.
儿子曰：「我将示母。」赏赐一千金色椎或金棒，由金匠制造一女性像，细作瓮浆，配置金色布，装饰以美花和彩饰，呈给母亲并语：「母亲，得此具足时，我将居家；若无，则不住。」慧解婆罗门母思忖：「我子施设善业，布施恭敬不止一处，此金色图案定有善报与金色报应，令彼有女伴共此生世族群。」因召聚八婆罗门，令皆喜悦，置以金色车驾：「去吧，父亲，令我等族世共赏此女像，制造此金色车驾赠彼。」
Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā ‘‘kattha gamissāmā’’ti cintetvā ‘‘maddaraṭṭhaṃ nāma itthākaro, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Tattha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamante nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sirigabbhe nisīdāpetvā nhāyituṃ āgacchantī taṃ rūpakaṃ disvā ‘‘ayyadhītā me idhāgatā’’ti saññāya santajjetvā ‘‘dubbinīte 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 nivāsanapaṭiggāhikāyapi ayuttā’’ti āha. Atha naṃ te manussā parivāretvā ‘‘evarūpā te sāmidhītā’’ti pucchiṃsu. Kiṃ esā, imāya sataguṇena sahassaguṇena mayhaṃ ayyādhītā abhirūpatarā, dvādasahatthe gabbhe nisinnāya padīpakiccaṃ natthi, sarīrobhāseneva tamaṃ vidhamatīti. ‘‘Tena hi āgacchā’’ti khujjaṃ gahetvā suvaṇṇarūpakaṃ rathaṃ āropetvā kosiyagottassa brāhmaṇassa gharadvāre ṭhatvā āgamanaṃ nivedayiṃsu.
八人曰：「此为我们之业。」遂出发，思量去处，谓：「欲行摩竭国，至萨伽罗城。」于是至金色车驾浴足处坐下。时慧解婆罗门女洁净洗浴后施香，见此造像，感念曰：「贤女至我家。」起耸声问曰：「你何来至此？」突然吓怖如手击石震颤。女返步曰：「此方大型雕像极庄严，感念‘贤女至我家’，贤女乃居住幸福居所之存有。」人们包围问曰：「此女是谁？以千倍美德为母之尊女？」曰：「因贤女出胎十二个月，不生畸形，持灯礼拜，化现肉身如现象。」于是老者扶起金色车驾，立于婆罗门家门，报信其来访。
Brāhmaṇo paṭisanthāraṃ katvā ‘‘kuto āgatatthā’’ti pucchi. Magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharatoti. Kiṃ kāraṇā āgatāti? Iminā nāma kāraṇenāti. ‘‘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 labhissantī’ti cintesiṃ, ‘ime laddhāti vadanti’, anatthiko hutvā paṇṇaṃ pesessāmī’’ti rahogato paṇṇaṃ likhi ‘‘bhaddā attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmo’’ti sutvā rahogatā paṇṇaṃ likhi ‘‘ayyaputto attano jātigottabhogānurūpaṃ gharāvāsaṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārī ahosī’’ti. Dve paṇṇāni antarāmagge samāgacchiṃsu. Idaṃ kassa paṇṇanti? Pippalimāṇavena bhaddāya pahitanti. Idaṃ kassāti? 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.
婆罗门作了准备，便问道：“从何处来？”谓是在摩揭陀国大邑迦毗罗卫的婆罗门家中。因何而来？由此原因也。婆罗门说道：“善哉，诸位同族种姓尊贵者，我来示现女子。”于是拿出纸券。他们向迦毗罗卫婆罗门发出教诫：“女子已获，应当处理。”听闻此教诫，蚂蚁人便呼唤：“女子确已得到。”学童心想：“我原以为无法得到，却有人说已得到，若是无益，我欲暗中写纸券：愿贤女得与其自身族姓相应的家宅，我将出家，切勿后悔弃彼。”贤女闻其愿望，私下也写纸券：“世尊之子，愿得其自身族姓相称的家宅，我将出家，切勿后悔弃彼。”两张纸券在中途相遇。此券是谁之？蟻人赠贤女，此券又是谁的？贤女赠蟻人。据说二人议论说：“请看这女子们的行为。”遂分散于林中，各自书写纸券，来回传送。由此，他们虽有意愿，却终不得相会。
Taṃdivasameva māṇavo ekaṃ pupphadāmaṃ gahetvā ṭhapesi. Bhaddāpi, tāni sayanamajjhe ṭhapesi. Bhuttasāyamāsā ubhopi ‘‘sayanaṃ abhiruhissāmā’’ti samāgantvā māṇavo dakkhiṇapassena sayanaṃ abhiruhi. Bhaddā vāmapassena abhiruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabba’’nti. Te pana aññamaññaṃ sarīrasamphassabhayena tiyāmarattiṃ niddaṃ anokkamantāva vītināmenti, divā pana hāsamattampi nāhosi. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti sattāsītikoṭidhanaṃ, ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇameva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasa gāmā, cuddasa hatthānīkā, cuddasa assānīkā, cuddasa rathānīkā.
当天，学童取一束花环置于床榻中央，贤女亦置放于侧。用餐时间，两人皆说：“要上床睡觉了。”遂相聚，学童从南边上床，贤女从北边上床，说：“若花儿凋谢，则可知其心生爱欲。此花环不可损坏。”互相因身体接触惧怕，失去睡意，夜晚没有欢笑。世间恶人未敢入侵，父母尚存之时，便反复考察家庭成员及其污点。学童家业丰厚，拥有三十亿财宝，有一天体弱临终，当日身体悬空囊肿，舍弃犹如金粉的麦垛堆，共计十二捆，家中财富繁多：六十座大米仓，十二由旬农场，十五村庄，十五座象庄，十五辆战车。
So ekadivasaṃ alaṅkataassaṃ āruyha mahājanaparivuto kammantaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi bhinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādādipāṇake uddharitvā khādante disvā, ‘‘tātā, ime kiṃ khādantī’’ti pucchi. Gaṇḍuppāde, ayyāti. Etehi kataṃ pāpaṃ kassa hotīti? Tumhākaṃ, ayyāti. So cintesi – ‘‘sace etehi kataṃ pāpaṃ mayhaṃ hoti, kiṃ me karissati sattāsītikoṭidhanaṃ, kiṃ dvādasayojaniko kammanto, kiṃ saṭṭhiyantabaddhāni taḷākāni, kiṃ cuddasa gāmā? Sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamma pabbajissāmī’’ti.
有一天，他穿戴华丽，赴热闹集市的农场。同伴们站着卸下麦垛，乌鸦等鸟从麦垛坐断之处起飞捕食。他问：“父亲，这是什么在吃？”回答曰：“是乌鸦，尊者。”问：“谁作此恶？”答曰：“你们。”他心思忖：“如果因他们作恶，我该如何处理三十亿的财富，十二由旬的农场，六十座仓库，十五村庄？我当将此全部资产托付贤女咖毕拉尼，舍家出家去也。”
Bhaddāpi kāpilānī tasmiṃ khaṇe antaravatthumhi tayo tilakumbhe pattharāpetvā dhātīhi parivutā nisinnā kāke tilapāṇake khādante disvā, ‘‘ammā, kiṃ ime khādantī’’ti pucchi. Pāṇake, ayyeti. Akusalaṃ kassa hotīti? Tumhākaṃ, ayyeti. Sā cintesi – ‘‘mayhaṃ catuhatthavatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi panetaṃ ettakena janena kataṃ akusalaṃ mayhaṃ hoti, addhā bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā, ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti.
贤女那时在咖毕拉尼家，三坛土上粘贴三块石头，用土封围而坐，看见乌鸦啄食石块，问：“母亲，这是什么在吃？”答：“是鸟儿，尊者。”问：“谁作恶？”答：“你们。”她心思忖：“我拥有四瓩布衣和一管罂粟梗，若他们作恶，我即使在三界之中也不能强起头来对抗。尊者之子，既然你来了，我将一切托付，舍家出家去也。”
Māṇavo āgantvā nhāyitvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi. Athassa cakkavattino anucchavikaṃ bhojanaṃ sajjayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde imaṃ gharaṃ āgacchantī kittakaṃ dhanaṃ āharī’’ti? Pañcapaṇṇāsa sakaṭasahassāni, ayyāti. Etaṃ sabbaṃ, yā ca imasmiṃ ghare sattāsīti koṭiyo yantabaddhā saṭṭhitaḷākādibhedā sampatti atthi, sabbaṃ tuyhaṃyeva niyyātemīti. Tumhe pana kahaṃ gacchatha, ayyāti? Ahaṃ pabbajissāmīti. Ayya, ahampi tumhākaṃyeva āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmīti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahiṃsu. Te antarāpaṇato kasāvarasapītāni vatthāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohārāpetvā ‘‘ye loke arahanto, te uddissa amhākaṃ pabbajjā’’ti vatvā thavikāya patte osāretvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu vā kammakāresu vā na koci sañjāni.
学童回来沐浴后上楼，坐于大臣床榻上。统治者备膳，两人共食，随从们离开，隐士们坐于树荫石下。随后学童问贤女：“贤女，来到此处的财富是多少？”回答：“五十五万车马，尊者。”这是全部财富，及家中三十亿的金银财宝，全部托付于你。问你们将往何处？他说：“我要出家。”尊者也说：“既然看你们来了，我也将出家。”三位仆从如点燃的纸筒助手，送置裹裳、染色布、瓦器等物，彼此分赠杂乱，互相权托：“世间有阿拉汉，是为我们出家。”说罢，割下柴枝拉肩，离开居处。家中仆人及奴隶均不知情。
Atha ne brāhmaṇagāmato nikkhamma dāsagāmadvārena gacchante ākappakuttavasena dāsagāmavāsino sañjāniṃsu. Te rodantā pādesu nipatitvā ‘‘kiṃ amhe anāthe karotha, ayyā’’ti āhaṃsu. ‘‘Mayaṃ bhaṇe ādittapaṇṇasālā viya tayo bhavāti 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 amhesu manaṃ padūsetvā apāyapūrako bhaveyya. Imaṃ pahāya mayā gantuṃ vaṭṭatī’’ti cittaṃ uppādesi.
此时有婆罗门村民出门，经奴隶村口时，奴隶们哀求说：“主啊，何以令我们无靠？”主人答：“我们说此处有三位一齐出家的如燃纸筒，若为你们各造一臂膀，百年亦无耗尽；自己斩断头颅作膀翅，必得生存。”主人言毕，奴隶们感动落泪。长老前行回首观望，心念：“此贤女咖毕拉尼是整个敏锐竹洲女性中，唯我后来出现者。此情境如是存在，任何心中思量：‘即使出家亦不能生存，且无后续’者；或对我生心不善，必致堕落地狱。舍弃此意，我方可往。”
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 dassanti, tumhe ekaṃ maggaṃ gaṇhatha, ahaṃ ekaṃ gaṇhitvā 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.
于是，他向前行走时，看见有两条路分叉，便停下来站立。在那女眷来到并行礼后，他亦站立。接着对她说：“善哉，见此等女子从我身后而来，想必她们心中念‘即便出家也不能断除世间之有’，于是我们的群体中便有恶意的人生恶趣。在这两条道路里，你择一条，我将独自走另一条。”她回答说：“是的，尊者，出家的女人家门已污秽，是‘即便出家也不能断除世间之有’的指责，是我们彼此间的过失，你们择一条路，我择一条路行走。”说完，向右绕行一周，向四方五处顶礼，双手合十恭敬，称赞说：“若以亿劫为期间所作之友善契约，如今正被践行。”她又说：“你们是南方族，属于你们的南方之路绵延；我们是母族，属于我们的左方道路延续。”在两条路上，这片广阔土地如同一座环绕四方的大山般发声，显露傲慢姿态，乃至发出如雷霆般的震颤，天际的巨大山岳高耸崛起。
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 pattacīvaramādāya asītimahātheresu kañci anāmantetvā tigāvutaṃ maggaṃ paccuggamanaṃ katvā rājagahassa ca nālandāya ca antare bahuputtakanigrodharukkhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisīdanto pana aññatarapaṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā ghanabuddharasmiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇacchattasakaṭacakkakūṭāgārādippamāṇā buddharasmiyo ito cito ca vipphandantiyo vidhāvantiyo candasahassa-sūriyasahassa-uggamanakālo viya kurumānā taṃ vanantaṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇasiriyā samujjalatārāgaṇaṃ viya gaganaṃ, supupphitakamalakuvalayaṃ viya salilaṃ vanantaṃ virocittha. Nigrodharukkhassa khandho nāma seto hoti, pattāni nāma nīlāni, pakkāni rattāni. Tasmiṃ pana divase satasākho nigrodho suvaṇṇavaṇṇova ahosi.
正觉者当时住在竹林大寺的香阁中，听见地动之声，便问：“这地是谁在震动呢？”他暂时离座，观看及反思：“胡椒树、宝石树、迦毗罗树舍弃无量功德而出家者间，在他们分别离散时，因各自的功德力量引发此地震动，我亦应当凝聚他们的团结。”世尊出香阁，端坐于斑树、无花果树根下，调伏旁边三十多位长老。长老中一位衣服蓬乱，如同杂乱尘土，手握佛像，庄敬安坐。此时数百顶华盖、轮状宝盖之屋顶相继翻覆，光明熠熠如日月升起，遍照林中，奏响和谐之声。三十二相大丈夫光辉灿烂，明亮如星光群，树林宛若盛开的莲花池，水面清澈闪耀。无花果树枝叶洁净，叶色深蓝，树荫色如红宝石。当天，百臂无花果树显出金色光辉。
Mahākassapatthero ‘‘ayaṃ mayhaṃ satthā bhavissati, imāhaṃ uddissa pabbajito’’ti diṭṭhaṭṭhānato paṭṭhāya oṇatoṇato gantvā tīsu ṭhānesu vanditvā ‘‘satthā me, bhante bhagavā, sāvakohamasmi, satthā me, bhante bhagavā, sāvakohamasmī’’ti āha. Atha naṃ bhagavā avoca – ‘‘kassapa, sace tvaṃ imaṃ nipaccakāraṃ mahāpathaviyā kareyyāsi, sāpi dhāretuṃ na sakkuṇeyya. Tathāgatassa evaṃ guṇamahantataṃ jānatā tayā kato nipaccakāro mayhaṃ lomampi cāletuṃ na sakkoti. Nisīda, kassapa, dāyajjaṃ te dassāmī’’ti. Athassa bhagavā tīhi ovādehi upasampadaṃ adāsi. Datvā bahuputtakanigrodhamūlato nikkhamitvā theraṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. Satthu sarīraṃ dvattiṃsamahāpurisalakkhaṇavicittaṃ, mahākassapassa sattamahāpurisalakkhaṇapaṭimaṇḍitaṃ. So kañcanamahānāvāya pacchābandho viya satthu padānupadikaṃ anugañchi. Satthā thokaṃ maggaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisajjākāraṃ dassesi, thero ‘‘nisīditukāmo satthā’’ti ñatvā attano pārupanapilotikasaṅghāṭiṃ catugguṇaṃ katvā paññāpesi.
大咖萨巴长老说：“这位是我的老师，我为其出家。”他知其所在地点，先后到三处顶礼，恭敬说：“老师啊，世尊乃我所皈依的觉者，我是他的弟子。”世尊回答说：“咖萨巴，若你用大地做此地毯，亦不能承载佛陀的无上光辉。正觉者所具有的伟大神力让人毛发耸立，你无法创造同等地毯。坐下吧，我要赐你恩宠。”于是，世尊以三句教诲为其授比库戒。长老离座，穿过众多无花果树根，朝王舍城和那烂陀之间行去，在树根处展开席子就坐。坐下时，有一名衣衫褴褛的比库，手持佛像，端坐守护佛光大能。长老为已知老师，增四倍自己的麻布袈裟，以表恭敬。
Satthā tasmiṃ nisīditvā hatthena cīvaraṃ parāmasitvā ‘‘mudukā kho tyāyaṃ, kassapa, pilotikasaṅghāṭī’’ti āha. Thero ‘‘satthā me saṅghāṭiyā mudukabhāvaṃ katheti, pārupitukāmo bhavissatī’’ti ñatvā ‘‘pārupatu, bhante, bhagavā saṅghāṭi’’nti āha. Kiṃ tvaṃ pārupissasi kassapāti? Tumhākaṃ nivāsanaṃ labhanto pārupissāmi, bhanteti. ‘‘Kiṃ pana tvaṃ, kassapa, imaṃ paribhogajiṇṇaṃ paṃsukūlaṃ dhāretuṃ sakkhissasi? Mayā hi imassa paṃsukūlassa gahitadivase udakapariyantaṃ katvā mahāpathavī kampi, imaṃ buddhānaṃ paribhogajiṇṇaṃ cīvaraṃ nāma na sakkā parittaguṇena dhāretuṃ, paṭibalenevidaṃ paṭipattipūraṇasamatthena jātipaṃsukūlikena gahetuṃ vaṭṭatī’’ti vatvā therena saddhiṃ cīvaraṃ parivattesi.
师尊坐下后，用手托住袈裟说：“袈裟褶皱了，咖萨巴。”长老回答：“师尊袈裟因象征袈裟之褶皱，是想把它加固。”师尊说：“师尊啊，请加固我的袈裟吧。”咖萨巴答：“我为何要加固袈裟？”他答曰：“为你得住所作袈裟，我将加固它。”师尊继续问：“咖萨巴，你如何持有这张露天破布的袈裟？我曾在其所处之日，沿水边展开，令大地震动，此为佛陀的破布袈裟，无法用世俗之力以守护功德完全的破布袈裟，应利于用护缝、补足、整治的出家破布。”长老听后，旋转袈裟。
Evaṃ pana cīvaraparivattaṃ katvā therena pārutacīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero pārupi. Tasmiṃ samaye acetanāpi ayaṃ mahāpathavī ‘‘dukkaraṃ, bhante, akattha, attanā pārutacīvaraṃ sāvakassa dinnapubbaṃ nāma natthi, ahaṃ tumhākaṃ guṇaṃ dhāretuṃ na sakkomī’’ti vadantī viya udakapariyantaṃ katvā kampi. Theropi ‘‘laddhaṃ dāni mayā buddhānaṃ paribhogacīvaraṃ, kiṃ me idāni uttari kattabbaṃ atthī’’ti unnatiṃ akatvā buddhānaṃ santikeyeva terasa dhutaguṇe samādāya sattadivasamattaṃ puthujjano hutvā aṭṭhame aruṇe saha paṭisambhidāhi arahattaṃ pāpuṇi. Satthāpi ‘‘kassapo, bhikkhave, candūpamo kulāni upasaṅkamati, apakasseva kāyaṃ apakassa cittaṃ niccanavako kulesu appagabbho’’ti (saṃ. ni. 2.146) evamādīhi suttehi theraṃ thometvā aparabhāge etadeva kassapasaṃyuttaṃ aṭṭhuppattiṃ katvā ‘‘mama sāsane dhutavādānaṃ bhikkhūnaṃ mahākassapo aggo’’ti theraṃ ṭhānantare ṭhapesīti.
如此旋转袈裟后，长老将覆袈裟呈献于世尊，世尊也将袈裟覆袈裟奉还长老。此时大地无意识似乎说：“艰难啊，师尊，舍弃长老原先得袈裟并无益处，我不能承受你的功德。”大地震动沿水边渐渐减轻。长老心生欢喜，在佛陀近旁，凭三瑞相已修习正见七日，至第八天黎明，与觉者合一，获得阿拉汉果。世尊也称赞说：“咖萨巴，比库啊，月亮如家族进村，非亲切者，非心属者，在家族中为了守护而常常警觉。”（《相应部》2.146）依《经》中此类说法，赞誉咖萨巴长老，并于后半部分完成《咖萨巴相应》八品，称其为「我教诸比库中，论说正法之首」。
Anuruddhattheravatthu阿努儒达长老事
§192
192. Pañcame dibbacakkhukānaṃ yadidaṃ anuruddhoti dibbacakkhukabhikkhūnaṃ anuruddhatthero aggoti vadati. Tassa ciṇṇavasitāya aggabhāvo veditabbo. Thero kira bhojanapapañcamattaṃ ṭhapetvā sesakālaṃ ālokaṃ vaḍḍhetvā dibbacakkhunā satte olokentova viharati. Iti ahorattaṃ ciṇṇavasitāya esa dibbacakkhukānaṃ aggo nāma jāto. Apica kappasatasahassaṃ patthitabhāvenapesa dibbacakkhukānaṃ aggova jāto.
192. 第五个天眼者，指比库阿努儒达，谓天眼诸比库之首。须知其因地位久远而成其首领。此长老据说减少食粮，增加光明，常以天眼观察身边众生，昼夜不停。由此持续传承，数百千劫以来一直为天眼诸比库的首领。
Tatrassa pañhakamme ayamanupubbikathā – ayampi hi kulaputto padumuttarasseva bhagavato kāle pacchābhattaṃ dhammassavanatthaṃ vihāraṃ gacchantena mahājanena saddhiṃ agamāsi. Ayaṃ hi tadā aññataro apākaṭanāmo issarakuṭumbiko ahosi. So dasabalaṃ vanditvā parisapariyante ṭhito dhammakathaṃ suṇāti. Satthā desanaṃ yathānusandhikaṃ ghaṭetvā ekaṃ dibbacakkhukaṃ bhikkhuṃ etadaggaṭṭhāne ṭhapesi.
当时在那问题发生之处，有一段渐次的言说——正如世尊在时，庄严太子陀摩多达那之后，去往精进听闻法义的修道安居，曾与大众一同而来。那时，有一位名为恶齿的贵族，他敬礼十力天，四处环绕，立定不动，聆听法义讲说。佛陀巧妙宣说佛法，随事开示，又设立一位拥有神通眼的比库，安置于最高之处。
Tato kuṭumbikassa etadahosi – ‘‘mahā vatāyaṃ bhikkhu, yaṃ evaṃ satthā sayaṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapesi. Aho vatāhampi anāgate uppajjanakabuddhassa sāsane dibbacakkhukānaṃ aggo bhaveyya’’nti cittaṃ uppādetvā parisantarena gantvā svātanāya bhagavantaṃ bhikkhusaṅghena saddhiṃ nimantetvā punadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā ‘‘mahantaṃ ṭhānantaraṃ mayā patthita’’nti teneva niyāmena ajjatanāya svātanāyāti nimantetvā satta divasāni mahādānaṃ pavattetvā saparivārassa bhagavato uttamavatthāni datvā ‘‘bhagavā nāhaṃ imaṃ sakkāraṃ dibbasampattiyā na manussasampattiyā atthāya karomi. Yaṃ pana tumhe ito sattadivasamatthake bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapayittha, ahampi anāgate ekassa buddhassa sāsane so bhikkhu viya dibbacakkhukānaṃ aggo bhaveyya’’nti patthanaṃ katvā pādamūle nipajji. Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ ñatvā evamāha – ‘‘ambho purisa, anāgate kappasatasahassapariyosāne gotamo nāma buddho uppajjissati, tassa sāsane tvaṃ dibbacakkhukānaṃ aggo anuruddho nāma bhavissasī’’ti. Evañca pana vatvā bhattānumodanaṃ katvā vihārameva agamāsi.
随后那贵族心中生起此念：“这位比库，正是佛陀亲自设立于神通眼首位之人。若未来成道者再来法中，此人必为神通眼众比库的领袖。”于是，他怀着此心，安静地前往自宅，邀请世尊及僧团一起到他家，再次在佛前的大众中布施宝物，说：“我为此所立之地感到殊胜。”依其意愿，发起布施，于自宅住七日，大布施盛行，陪众中给予世尊极为殊胜之供养。他说：“我非因世间财富为此敬奉，而是为天上福报。此后，若有人于未来七天内设立神通眼比库为首，吾亦愿此比库未来佛法中为神通眼首领。”说毕，叩首施礼。佛陀观未来，识其心志之诚实，便言说：“善男子，在未来近一百万劫的尽头，将会有一位名为果德摩的佛出世。他法中你即是将为神通眼领袖的那位阿努鲁达。”如此言毕，赏善嘱音后即回禅林。
Kuṭumbikopi yāva buddho dharati, tāva avijahitameva kalyāṇakammaṃ katvā parinibbute satthari niṭṭhite sattayojanike suvaṇṇacetiye bhikkhusaṅghaṃ upasaṅkamitvā, ‘‘bhante, kiṃ dibbacakkhussa parikamma’’nti pucchi. Padīpadānaṃ nāma dātuṃ vaṭṭati upāsakāti. Sādhu, bhante, karissāmīti sahassadīpānaṃyeva tāva dīparukkhānaṃ sahassaṃ kāresi, tadanantaraṃ tato parittatare, tadanantaraṃ tato pariyattatareti anekasahasse dīparukkhe kāresi. Sesapadīpā pana aparimāṇā ahesuṃ.
贵族直到佛陀在世时，恒常行善，作善行。佛陀涅槃，师逝世，七由旬之遥黄金塔建成，他前往七由旬远的寺院，问道：“大师，何为神通眼持用？”回答是放千灯供养，陪每天行千灯树，之后日益增树，至无数灯树俱成。余灯多不可计数。
Evaṃ yāvajīvaṃ kalyāṇakammaṃ katvā devesu ca manussesu ca saṃsaranto kappasatasahassaṃ atikkamitvā kassapasammāsambuddhassa kāle bārāṇasiyaṃ kuṭumbiyagehe nibbattitvā parinibbute satthari niṭṭhite yojanike cetiye bahu kaṃsapātiyo kārāpetvā sappimaṇḍassa pūretvā majjhe ekekaṃ guḷapiṇḍaṃ ṭhapetvā ujjāletvā mukhavaṭṭiyā mukhavaṭṭiṃ phusāpento cetiyaṃ parikkhipāpetvā attano sabbamahantaṃ kaṃsapātiṃ kāretvā sappimaṇḍassa pūretvā tassā mukhavaṭṭiyaṃ samantato vaṭṭisahassaṃ jālāpetvā majjhaṭṭhāne thūpikaṃ pilotikāya veṭhetvā jālāpetvā kaṃsapātiṃ sīsenādāya sabbarattiṃ yojanikaṃ cetiyaṃ anupariyāyi. Evaṃ tenāpi attabhāvena yāvajīvaṃ kalyāṇakammaṃ katvā devaloke nibbatto.
他终身作此善行，在天与人中轮回超过百万劫。至正觉咖萨巴佛时，生于巴拉奈西城贵族之家。佛涅槃，师逝世，七由旬远塔中，建多铜钵盛满宝珠，中放蜜饼，点灯照明，环绕头轮燃灯，布置宝珠环绕塔外，塔中置小塔。用自身大铜钵满宝珠，布满塔头，织成千重网环绕中央，施灯耀照，环绕整个七由旬远的塔，夜不息。以此身业终生行善，最终生于天界。
Puna anuppanne buddhe tasmiṃyeva nagare duggatakulassa gehe paṭisandhiṃ gaṇhitvā sumanaseṭṭhiṃ nāma nissāya vasi, annabhārotissa nāmaṃ ahosi. So pana sumanaseṭṭhi devasikaṃ kapaṇaddhikavaṇibbakayācakānaṃ gehadvāre mahādānaṃ deti. Athekadivasaṃ upariṭṭho nāma paccekabuddho gandhamādanapabbate nirodhasamāpattiṃ samāpanno. Tato vuṭṭhāya ‘‘ajja kassa anuggahaṃ kātuṃ vaṭṭatī’’ti vīmaṃsi. Paccekabuddhā ca nāma duggatānukampakā honti. So ‘‘ajja mayā annabhārassa anuggahaṃ kātuṃ vaṭṭatī’’ti cintetvā ‘‘idāni annabhāro aṭavito attano gehaṃ āgamissatī’’ti ñatvā pattacīvaramādāya gandhamādanapabbatā vehāsaṃ abbhuggantvā gāmadvāre annabhārassa sammukhe paccuṭṭhāsi.
佛未入灭时，城中世家有恶人，聚集依止一名叫苏摩那设提的富商，他名为粮食贩。此人慷慨于天人经营之商贾门，施予大量布施。有一天，名为独觉佛者在香山进入寂灭定。醒后思惟：“今日应供养谁？”独觉佛众生慈悲，即思：“今日应供养粮食贩。”取衣物，骑车下山，于市门前供养粮食贩。
Annabhāro paccekabuddhaṃ tucchapattahatthaṃ disvā paccekabuddhaṃ abhivādetvā ‘‘api, bhante, bhikkhaṃ labhitthā’’ti pucchi. Labhissāma mahāpuññāti. ‘‘Bhante, thokaṃ idheva hothā’’ti vegena gantvā attano gehe mātugāmaṃ pucchi – ‘‘bhadde, mayhaṃ ṭhapitaṃ bhāgabhattaṃ atthi, natthī’’ti? Atthi sāmīti. So tatova gantvā paccekabuddhassa hatthato pattamādāya āgantvā ‘‘bhadde, mayaṃ purimabhave kalyāṇakammassa akatattā bhattaṃ paccāsīsamānā viharāma , amhākaṃ dātukāmatāya sati deyyadhammo na hoti, deyyadhamme sati paṭiggāhakaṃ na labhāma, ajja me upariṭṭhapaccekabuddho diṭṭho, bhāgabhattañca atthi, mayhaṃ bhāgabhattaṃ imasmiṃ patte pakkhipāhī’’ti.
粮食贩见独觉佛手中持钵，恭敬问讯：“大师，您得乞食了吗？”独觉佛答：“必得，大德。”粮食贩速行回家，询问母村：“善人，我所置供食馔在否？”母村答：“有的。”于是粮食贩即往取钵，回到独觉佛前，说：“善人，前世我与佛尚未成佛之时，失作善行，今生对此供养以弥补不足，为行布施。所以愿独觉佛收受此供。”
Byattā itthī ‘‘yato mayhaṃ sāmiko bhāgabhattaṃ deti, mayāpi imasmiṃ dāne bhāginiyā bhavitabba’’nti attano bhāgabhattampi upariṭṭhassa paccekabuddhassa patte patiṭṭhapetvā adāsi. Annabhāro pattaṃ āharitvā paccekabuddhassa hatthe ṭhapetvā, ‘‘bhante, evarūpā dujjīvitā muccāmā’’ti āha. Evaṃ hotu, mahāpuññāti. So attano uttarasāṭakaṃ ekasmiṃ padese attharitvā , ‘‘bhante, idha nisīditvā paribhuñjathā’’ti āha. Paccekabuddho tattha nisīditvā navavidhaṃ pāṭikūlyaṃ paccavekkhanto paribhuñji. Paribhuttakāle annabhāro pattadhovanaudakaṃ adāsi. Paccekabuddho niṭṭhitabhattakicco –
妻子说：「因为我的丈夫给予我食物，我也应当在这布施中成为姐姐。」于是他将自有的食物，赠与那为世间所弃的独觉圣者，将装着米的袋子放到独觉圣者手中，说：「尊者，我们以这样的方式帮助他脱离了恶劣困苦吧。」如此称赞说：这是大功德。他将这袋中一百塔拉银币的财富安置于一处，对尊者说：「尊者，请坐下享用。」独觉圣者在那里端坐，思维九种恶缘，享用布施。接受布施时，将装米的袋子和洗涤水交付。独觉圣者完成了食事的任务——
‘‘Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu;
「你所请我吃的，我愿意，愿一切都令你满意；
Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. –
愿一切心念充满，犹如十五种月光一般。」
Anumodanaṃ katvā maggaṃ paṭipajji. Sumanaseṭṭhissa chatte adhivatthā devatā ‘‘aho dānaṃ paramadānaṃ upariṭṭhe suppatiṭṭhita’’nti tikkhattuṃ vatvā sādhukāraṃ adāsi. Sumanaseṭṭhi ‘‘kiṃ tvaṃ maṃ ettakaṃ kālaṃ dānaṃ dadamānaṃ na passasī’’ti āha. Nāhaṃ tava dāne sādhukāraṃ demi, annabhārena upariṭṭhapaccekabuddhassa dinnapiṇḍapāte pasīditvā sādhukāraṃ demīti.
礼敬赞叹后，行走正道。善男居士住于伞蓬下，天人赞叹说：「啊，此布施为至高布施，在独觉圣者手中获得圆满。」他赞叹三次，赐予善行。善男居士说：「我布施如此长久，你何时见过布施果报呢？」他回应说：「我不会对你的布施施以善行，但当独觉圣者手中装米的袋子得到满足，也会示以善行。」
Sumanaseṭṭhi cintesi – ‘‘acchariyaṃ vatidaṃ, ahaṃ ettakaṃ kālaṃ dānaṃ dento devataṃ sādhukāraṃ dāpetuṃ nāsakkhiṃ. Ayaṃ annabhāro maṃ nissāya vasanto anurūpassa paṭiggāhakapuggalassa laddhattā ekapiṇḍapātadāneneva sādhukāraṃ dāpesi, etassa anucchavikaṃ datvā etaṃ piṇḍapātaṃ mama santakaṃ kātuṃ vaṭṭatī’’ti annabhāraṃ pakkosāpetvā ‘‘ajja tayā kassaci kiñci dānaṃ dinna’’nti pucchi. Āma, ayya, upariṭṭhapaccekabuddhassa me attano bhāgabhattaṃ dinnanti. Handa, bho, kahāpaṇaṃ gaṇhitvā etaṃ piṇḍapātaṃ mayhaṃ dehīti. Na demi ayyāti. So yāva sahassaṃ vaḍḍhesi, annabhāro ‘‘sahassenāpi na demī’’ti āha. Hotu, bho, yadi piṇḍapātaṃ na desi, sahassaṃ gaṇhitvā pattiṃ me dehīti. ‘‘Etampi dātuṃ yuttaṃ vā ayuttaṃ vā na jānāmi, ayyaṃ pana upariṭṭhapaccekabuddhaṃ pucchitvā sace dātuṃ yuttaṃ bhavissati, dassāmī’’ti gantvā paccekabuddhaṃ sampāpuṇitvā, ‘‘bhante, sumanaseṭṭhi mayhaṃ sahassaṃ datvā tumhākaṃ dinnapiṇḍapāte pattiṃ yācati, dammi vā na dammi vā’’ti . Upamaṃ te paṇḍita karissāmi. Seyyathāpi kulasatike gāme ekasmiṃyeva ghare dīpaṃ jāleyya, sesā attano attano telena vaṭṭiṃ temetvā jālāpetvā gaṇheyyuṃ, purimadīpassa pabhā atthi, natthīti. Atirekatarā, bhante, pabhā hotīti. Evameva paṇḍita uḷuṅkayāgu vā hotu kaṭacchubhikkhā vā, attano piṇḍapāte paresaṃ pattiṃ dentassa satassa vā detu sahassassa vā, yattakānaṃ deti, tattakānaṃ puññaṃ vaḍḍhati. Tvaṃ dento ekameva piṇḍapātaṃ adāsi, sumanaseṭṭhissa pana pattiyā dinnāya dve piṇḍapātā honti eko tava, eko ca tassāti.
善男居士默想：「真是不可思议，我赠予布施如此长时间，却无力令天人善行认可。此米袋子因我居住依止一位相称的受持者的缘故，仅以一顿布施乃获善行，若进一步布施，将更好的布施果报。于是他将米袋拿起，询问：「今日曾向某人施与布施乎？」他说：「是的，大德，我将此食物赠予独觉圣者。」他说：「拿钱买来的这顿食物，我布施于此。不会轻易再给予。」米袋增加至千倍，袋主仍说：「即便千倍，我也不愿意赠与。」善男居士说：「若不给予食物，我即以千倍数收入为己有。」又说：「是否该给予或不该给予，我不甚明白，但若问过独觉圣者而适合给予，我便会示现。」于是前往会见独觉圣者，说：「尊者，善男居士赠予我千倍布施，恳请接受此布施，无论我给予与否。」
我将作此类比。譬如在富裕村寨中，同一屋中一盏灯燃燃，有人用自己油脂包裹灯芯，另有人集灯罩网罩将其聚集，既有前灯明亮而无其他，则额外的灯光更为照明。如此智者，或多或少布施其乞食，增益他者之所得，善业亦随之增长。你所赠布施仅一份，但因给予善男居士两份乞食布施，故有两份布施：一份为你，一份为他。
So paccekabuddhaṃ abhivādetvā sumanaseṭṭhissa santikaṃ gantvā ‘‘piṇḍapāte pattiṃ gaṇha sāmī’’ti āha. Handa, kahāpaṇasahassaṃ gaṇhāti. Nāhaṃ piṇḍapātaṃ vikkiṇāmi, saddhāya pana tumhākaṃ pattiṃ demīti. Tāta, tvaṃ mayhaṃ saddhāya pattiṃ desi, ahaṃ pana tuyhaṃ guṇaṃ pūjento sahassaṃ demi, gaṇha, tātāti. So ‘‘evaṃ hotū’’ti sahassaṃ gaṇhi. Tāta, tuyhaṃ sahassaṃ laddhakālato paṭṭhāya sahatthā kammakaraṇakiccaṃ natthi, vīthiyaṃ gharaṃ māpetvā vasa. Yena tuyhaṃ attho, taṃ maṃ āharāpetvā gaṇhāhīti. Nirodhasamāpattito vuṭṭhitapaccekabuddhassa dinnapiṇḍapāto nāma taṃdivasameva vipākaṃ deti. Tasmā sumanaseṭṭhi aññaṃ divasaṃ annabhāraṃ gahetvā rājakulaṃ agacchantopi taṃdivasaṃ gahetvāva gato.
他向独觉圣者行礼，往见善男居士说：「请接受此布施。」他接纳着，等同千钱。他说：「我不出售布施信物，惟凭信心给予你。」他说：「因此，你凭信心接受，我因赞叹你的功德而给予千倍，接受吧。」他答：「愿如此。」收纳千倍。善男居士自此期间，停止做苦行，舍弃冷僻住房而安住家中。依你的利益，带我来接受。由绞灭果得现，世尊独觉圣者布施得果报，恰与一年相当。故善男居士，某日携带米袋赴王族处，亦有得一年果报如是。
Annabhārassa puññaṃ āgamma rājā seṭṭhiṃ anoloketvā annabhārameva olokesi . Kiṃ, deva, imaṃ purisaṃ ativiya olokesīti? Aññaṃ divasaṃ adiṭṭhapubbattā olokemīti. Oloketabbayuttako esa devāti. Ko panassa oloketabbayuttako guṇoti? Ajja attano bhāgabhattaṃ sayaṃ abhuñjitvā upariṭṭhapaccekabuddhassa dinnattā mama hatthato sahassaṃ labhi devāti. Konāmo esoti? Annabhāro nāma devāti. ‘‘Tava hatthato laddhattā mamapi hatthato laddhuṃ arahati, ahampissa pūjaṃ karissāmī’’ti vatvā sahassaṃ adāsi. Etassa vasanagehaṃ jānātha bhaṇeti? Sādhu devāti ekaṃ gehaṭṭhānaṃ sodhentā kuddālena āhatāhataṭṭhāne nidhikumbhiyo gīvāya gīvaṃ āhacca ṭhitā disvā rañño ārocayiṃsu. Rājā ‘‘tena hi gantvā khanathā’’ti āha. Tesaṃ khanantānaṃ khanantānaṃ heṭṭhā gacchanti. Puna gantvā rañño ārocayiṃsu. Rājā ‘‘annabhārassa vacanena khanathā’’ti āha. Te gantvā ‘‘annabhārasseva vacana’’nti khaniṃsu. Kuddālena āhatāhataṭṭhāne ahicchattakamakuḷāni viya kumbhiyo uṭṭhahiṃsu. Te dhanaṃ āharitvā rañño santike rāsiṃ akaṃsu. Rājā amacce sannipātetvā ‘‘imasmiṃ nagare kassa aññassa ettakaṃ dhanaṃ atthī’’ti pucchi. Natthi kassaci devāti. Tena hi ayaṃ annabhāro imasmiṃ nagare dhanaseṭṭhi nāma hotūti. Taṃdivasameva seṭṭhicchattaṃ labhi.
因缘于谷食的功德，国王视察布施谷食的富商，只关注谷食本身。天人询问：“为何如此注视此人？”回答：“他每天都观察积累谷食的规律，这是应观察的天人。”又问：“应观察的天人具有什么品德？”回答：“今日自己不食分得食物，凭天人赐予独觉佛的施舍从他手中获得千倍回报，这是天人。”这里所称为何？即是谷食之宝天人。天人语：“因你亲手所得，我也将亲手所得供养你，愿为你供养。”国王把信物留于他家。有人问：“这是谁家？”答曰：“斋主富商家。”一天后，富商得到了富商身份。
So tato paṭṭhāya yāvajīvaṃ kalyāṇakammaṃ katvā tato cuto devaloke nibbatto. Dīgharattaṃ devamanussesu saṃsaritvā amhākaṃ satthu uppajjanakāle kapilavatthunagare amittodanasakkassa gehe paṭisandhiṃ gaṇhi. Nāmaggahaṇadivase panassa anuruddhoti nāmaṃ akaṃsu. Mahānāmasakkassa kaniṭṭhabhātā satthu cūḷapituputto paramasukhumālo mahāpuñño ahosi. Suvaṇṇapātiyaṃyevassa bhattaṃ uppajji. Athassa mātā ekadivasaṃ ‘‘mama puttaṃ natthīti padaṃ jānāpessāmī’’ti ekaṃ suvaṇṇapātiṃ aññāya suvaṇṇapātiyā pidahitvā tucchakaṃyeva pesesi. Antarāmagge devatā dibbapūvehi pūresuṃ. Evaṃ mahāpuñño ahosi. Tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu alaṅkatanāṭakitthīhi parivuto devo viya sampattiṃ anubhavi.
此人之后，一生行善，终于离世转生天界。在天界和人间长久周游，后来于果德玛佛出世的咖毕拉瓦图城，将友人之家定为住处。因其得名阿奴鲁陀，意为“增长者”。尊长大名是佛之幼弟，他以极微妙德福成为大福德者，食用金饭。其母曾有一天言语：“我分不出我子”，便取了金饭给他。其间，诸天神护持，光辉遍洒。他以三顶天的三阁俱乐部，配以装饰之舞剧，周围如神居住，享有极大富贵。
Amhākampi bodhisatto tasmiṃ samaye tusitapurā cavitvā suddhodanamahārājassa aggamahesiyā kucchismiṃ paṭisandhiṃ gahetvā anukkamena vuddhippatto ekūnatiṃsa vassāni agāramajjhe vasitvā mahābhinikkhamanaṃ nikkhamitvā anukkamena paṭividdhasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā isipatane migadāye dhammacakkappattanaṃ pavattetvā lokānuggahaṃ karonto rājagahaṃ āgamma ‘‘putto me rājagahaṃ āgato’’ti sutvā ‘‘gacchatha bhaṇe mama puttaṃ ānethā’’ti pitarā pahite sahassasahassaparivāre dasa amacce ehibhikkhupabbajjāya pabbājetvā kāḷudāyittherena cārikāgamanaṃ āyācito rājagahato vīsatisahassabhikkhuparivāro nikkhamitvā kapilavatthupuraṃ gantvā ñātisamāgame anekehi iddhipāṭihāriyehi sappāṭihāriyaṃ vicitradhammadesanaṃ katvā mahājanaṃ amatapānaṃ pāyetvā dutiyadivase pattacīvaramādāya nagaradvāre ṭhatvā ‘‘kiṃ nu kho kulanagaraṃ āgatānaṃ sabbaññubuddhānaṃ āciṇṇa’’nti āvajjamāno ‘‘sapadānaṃ piṇḍāya caraṇaṃ āciṇṇa’’nti ñatvā sapadānaṃ piṇḍāya caranto ‘‘putto me piṇḍāya caratī’’ti sutvā āgatassa rañño dhammaṃ kathetvā tena sakanivesanaṃ pavesetvā katasakkārasammāno tattha kātabbaṃ ñātijanānuggahaṃ katvā rāhulakumāraṃ pabbājetvā nacirasseva kapilavatthupurato mallaraṭṭhe cārikaṃ caramāno anupiyaambavanaṃ agamāsi.
我们的菩萨曾离开忉利天，带着纯净的徒弟众，拜访须陀洹果大王及其王妃，住于迦毗罗卫城，进入修行状态，历三十二年出家学道。在菩萨出世期间，有数千人出家听法，跟随僧团。他们向国王报告道：“我的子亲临乌城。”国王命令父亲出迎。随即以数千弟子出家受戒，恳请长者卡卢得给予传道指导。众僧出发，来到迦毗罗卫城，参加亲友聚会，并展示种种神通妙法，广说胜法，令大众接受无上圣法。次日，得到了衣钵，立于城门，说：“家族聚会佛众归依了。”并称“吾子依托比库门净行。”国王宣讲法义，使他尊荣进入胜居所。之后，他遵从亲族众善知，出家弟子罗睺罗随行，行走迦毗罗卫前往摩罗国郊区。
Tasmiṃ samaye suddhodanamahārājā sākiyajanaṃ sannipātetvā āha – ‘‘sace mama putto agāraṃ ajjhāvasissa, rājā abhavissa cakkavattī sattaratanasamannāgato. Nattāpi me rāhulakumāro khattiyagaṇena saddhiṃ taṃ parivāretvā acarissa, tumhepi etamatthaṃ jānātha. Idāni pana me putto buddho jāto, khattiyāvassa parivārā hontu. Tumhe ekekakulato ekekaṃ dārakaṃ dethā’’ti. Evaṃ vutte ekappahāreneva sahassakhattiyakumārā pabbajiṃsu. Tasmiṃ samaye mahānāmo kuṭumbasāmiko hoti. So anuruddhasakkaṃ upasaṅkamitvā etadavoca – ‘‘etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti, amhākaṃ kule natthi koci agārasmā anagāriyaṃ pabbajito. Tena hi tvaṃ vā pabbaja, ahaṃ vā pabbajissāmī’’ti. So tassa vacanaṃ sutvā gharāvāse ruciṃ akatvā attasattamo agārasmā anagāriyaṃ pabbajito. Tassa pabbajjānukkamo saṅghabhedakakkhandhake (cūḷava. 330 ādayo) āgatova.
当时须陀洹果大王召集萨伽族众，说：“如果我的子居于宫中，成为轮王，拥有七宝庄严，罗睺罗不会与武士一族共护国土。你们应知晓此事。如今我的子已成佛子，武士之族敬护他。你们各族应赐一子为侍。”于是，立即有数千武士王子出家。那时，尊长大名是家主，他来见阿奴鲁陀天人，说：“如今，父亲阿奴鲁陀与你等都已知佛子出家入寺，吾族无人未出家。你也应出家，我也将出家。”听闻此言，尊长大名断绝世俗喜好，离开居所，出家为圣，符合僧团分裂戒律。
Evaṃ anupiyaambavanaṃ gantvā pabbajitesu pana tesu tasmiṃyeva antovasse bhaddiyatthero arahattaṃ pāpuṇi. Anuruddhatthero dibbacakkhuṃ nibbattesi, devadatto aṭṭha samāpattiyo nibbattesi, ānandatthero sotāpattiphale patiṭṭhāsi, bhagutthero ca kimilatthero ca pacchā arahattaṃ pāpuṇiṃsu. Tesaṃ pana sabbesampi therānaṃ attano attano āgataṭṭhāne pubbapatthanābhinīhāro āgamissati. Ayaṃ pana anuruddhatthero dhammasenāpatissa santike kammaṭṭhānaṃ gahetvā cetiyaraṭṭhe pācīnavaṃsamigadāyaṃ gantvā samaṇadhammaṃ karonto satta mahāpurisavitakke vitakkesi, aṭṭhame kilamati. Satthā ‘‘anuruddho aṭṭhame mahāpurisavitakke kilamatī’’ti ñatvā ‘‘tassa saṅkappaṃ pūressāmī’’ti tattha gantvā paññattavarabuddhāsane nisinno aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā catupaccayasantosabhāvanārāmapaṭimaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ (a. ni. 8.30) kathetvā ākāse uppatitvā bhesakalāvanameva gato.
如此沿途行走，出家者中在同一雨季里，尊敬的长老得证阿拉汉。阿奴鲁陀长老获天眼通，天人德多证得八种神通，阿难长老证得初果，佛住长老与旃摩迦长老随后证阿拉汉。诸长老先后于各处修行成就。阿奴鲁陀长老携持佛陀教法，至迦毗罗卫城东南甘达村布施修行，思惟诸大圣贤。佛知其思惟第八向大圣贤议题，前往坐于智慧佛座，完成第八种圣贤思惟，建立四圣谛圆满欢喜之处，弘扬圣贤世系修道，于空中升起，化作光球遁去。
Thero tathāgate gatamatteyeva tevijjo mahākhīṇāsavo hutvā ‘‘satthā mayhaṃ manaṃ jānitvā āgantvā aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā adāsi. So ca me manoratho matthakaṃ patto’’ti buddhānaṃ dhammadesanaṃ attano ca paṭividdhadhammaṃ ārabbha imā gāthā abhāsi –
长老对如来佛说：惟吾师了知吾心，降临此处，念汝完成第八种大圣贤思惟与我启愿相合，佛世尊本身展开教法及其成就，因之作此偈言——
‘‘Mama saṅkappamaññāya, satthā loke anuttaro;
『由于了知我之意念，世尊在世间无有匹敌者；』
Manomayena kāyena, iddhiyā upasaṅkami.
『以心意所现的身体，凭神通力而相近；』
‘‘Yathā me ahu saṅkappo, tato uttari desayi;
『如我曾有之意念，彼即宣说更胜法义；』
Nippapañcarato buddho, nippapañcamadesayi.
『正觉者远离假饰，远离虚妄而加以宣扬。』
‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;
『由是我了知法义，欢喜住于此教法中；』
Tisso vijjā anuppatto, kataṃ buddhassa sāsana’’nti. (theragā. 901-903);
『已获得三明圆满，成就佛陀所宣教法。』
Atha naṃ aparabhāge satthā jetavanamahāvihāre viharanto ‘‘mama sāsane dibbacakkhukānaṃ anuruddho aggo’’ti aggaṭṭhāne ṭhapesi.
于是，在南方部分，尊者住于祇树给孤独园时，将“我在此教法中，是天眼之众的领导”以“领导”置于领袖之位。
Bhaddiyattheravatthu跋地亚长老事
§193
193. Chaṭṭhe uccākulikānanti ucce kule jātānaṃ. Bhaddiyoti anuruddhattherena saddhiṃ nikkhamanto sakyarājā. Kāḷigodhāya puttoti kāḷavaṇṇā sā devī, godhāti panassā nāmaṃ . Tasmā kāḷigodhāti vuccati , tassā puttoti attho. Kasmā panāyaṃ uccākulikānaṃ aggoti vutto, kiṃ tato uccākulikatarā natthīti? Āma natthi. Tassa hi mātā sākiyānīnaṃ antare vayena sabbajeṭṭhikā, soyeva ca sākiyakule sampattaṃ rajjaṃ pahāya pabbajito. Tasmā uccākulikānaṃ aggoti vutto. Apica pubbapatthanānubhāvena cesa anupaṭipāṭiyā pañca jātisatāni rājakule nibbattitvā rajjaṃ kāresiyeva. Imināpi kāraṇena uccākulikānaṃ aggoti vutto.
第193章。所谓出贵族之家者，谓生于显贵族者。与长老阿努儒达同行，释迦王称谓此人为贞吉子。贞吉子名为黑豆子，其中女子名曰黑色淑女，豆子为其名号。由此得名“黑豆子”，意即其子。为何称此人为出贵族之首？是否因此出贵族的人当中，没有更高者？确实无更高者。其母为释迦族中年长最尊的王后，弃王位出家。故称此人为出贵族之首。又因过往生续业之缘故，他虽未曾住于王室，却在五代王族生于王室，创造过王国。由此因缘，故称为出贵族之首。
Pañhakamme panassa ayamanupubbikathā – ayampi hi atīte padumuttarabuddhakāle mahābhogakule nibbatto vuttanayeneva dhammassavanatthāya gato. Taṃdivasaṃ satthāraṃ ekaṃ bhikkhuṃ uccākulikānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate ekassa buddhassa sāsane uccākulikānaṃ bhikkhūnaṃ aggena bhavituṃ vaṭṭatī’’ti tathāgataṃ nimantetvā satta divasāni buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā, ‘‘bhante, ahaṃ imassa dānassa phalena nāññaṃ sampattiṃ ākaṅkhāmi, anāgate pana ekassa buddhassa sāsane uccākulikānaṃ bhikkhūnaṃ aggo bhaveyya’’nti patthayitvā pādamūle nipajji.
于此问题说法，亦有先前因缘之叙述——该人过去于长老须弥佛时代，出于大富之家，依说法来听法。历年之后，见一位比库为出贵族比库之首而设专座，发愿说：“未来一佛时代，我亦应成为出贵族比库之首。”为此邀请如来，供养七天于佛前比库僧团，称：“世尊，我不求此布施有余功德，但愿未来一佛教法中成为出贵族比库之首。”遂跪拜于佛足下。
Satthā anāgataṃ olokento samijjhanabhāvaṃ disvā ‘‘samijjhissati te idaṃ kammaṃ, ito kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tvaṃ tassa sāsane uccākulikānaṃ bhikkhūnaṃ aggo bhavissasī’’ti byākaritvā bhattānumodanaṃ katvā vihāraṃ agamāsi. Sopi taṃ byākaraṇaṃ labhitvā uccākulikasaṃvattanikakammaṃ pucchitvā dhammāsanāni kāretvā tesu paccattharaṇāni santharāpetvā dhammabījaniyo dhammakathikavaṭṭaṃ uposathāgāre padīpateladānanti evaṃ yāvajīvaṃ bahuvidhaṃ kalyāṇakammaṃ katvā tattha kālakato devesu ca manussesu ca saṃsaranto kassapadasabalassa ca amhākañca bhagavato antare bārāṇasiyaṃ kuṭumbiyaghare nibbatto.
尊者观未来时，见其生起忏悔心，预言说：“此为汝所造善业，千百千百年后应生为名为果德玛之佛，汝将成为其教法中出贵族比库之首。”言毕，赞叹其供养之功德，随即离开寺院。该人得此示现后，曾探问出贵族等级仪式，布置讲经场所，安排对座分位，设立法师环节，并在戒会居处焚灯施食，终其生平广行诸多善法。于此时间，亦在人天间来还，随劫掌权者以及世尊间往来，于巴拉那西的库屯比家成就。
Tena ca samayena sambahulā paccekabuddhā gandhamādanapabbatā āgamma bārāṇasiyaṃ gaṅgāya tīre phāsukaṭṭhāne nisīditvā piṇḍapātaṃ paribhuñjanti. So kuṭumbiyo tesaṃ nibaddhameva tasmiṃ ṭhāne bhattavissaggakaraṇaṃ ñatvā aṭṭha pāsāṇaphalakāni attharitvā yāvajīvaṃ paccekabuddhe upaṭṭhahi. Athekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde kapilavatthunagare khattiyakule nibbatti. Nāmaggahaṇadivase cassa bhaddiyakumāroti nāmaṃ akaṃsu. So vayaṃ āgamma heṭṭhā anuruddhasutte vuttanayeneva channaṃ khattiyānaṃ abbhantaro hutvā satthari anupiyaambavane viharante satthu santike pabbajitvā arahattaṃ pāpuṇi. Atha satthā aparabhāge jetavanamahāvihāre viharanto ‘‘mama sāsane uccākulikānaṃ kāḷigodhāya putto bhaddiyatthero aggo’’ti aggaṭṭhāne ṭhapesi.
当此时期，众多辟支佛从香山来，止于巴拉那西恒河岸边的负陀树下，行乞饮食。该家族知其依附，於此地知悉食物分发，设八块石板为凭据，终身侍奉辟支佛。又一佛陀更换后，天人及人间转生，生于迦毗罗卫城之贵族，名曰善护弟子。其年长后，依前述阿努儒达经中所说，隐没于贵族中，在不喜林中居住，受教于佛，出家得阿拉汉果。随后在南方部分祇树给孤独园时，以“我在此教法中，出贵族黑豆子之子，即长老贞吉为首”称于聚会首位。
Lakuṇḍakabhaddiyattheravatthu拉昆达咖跋地亚长老事
§194
194. Sattame mañjussarānanti madhurassarānaṃ. Lakuṇḍakabhaddiyoti ubbedhena rasso, nāmena bhaddiyo. Tassāpi pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto vuttanayeneva dhammassavanatthāya vihāraṃ gato. Tasmiṃ samaye satthāraṃ ekaṃ mañjussaraṃ bhikkhuṃ etadagge ṭhapentaṃ disvā ‘‘aho vatāhampi anāgate ayaṃ bhikkhu viya ekassa buddhassa sāsane mañjussarānaṃ bhikkhūnaṃ aggo bhaveyya’’nti cittaṃ uppādetvā satthāraṃ nimantetvā satta divasāni buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā, ‘‘bhante, ahaṃ imassa dānassa phalena na aññaṃ sampattiṃ ākaṅkhāmi, anāgate pana ekassa buddhassa sāsane mañjussarānaṃ bhikkhūnaṃ aggo bhaveyya’’nti patthayitvā satthupādamūle nipajji. Satthā anāgataṃ olokento samijjhanabhāvaṃ disvā ‘‘samijjhissati te idaṃ kammaṃ, ito kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tvaṃ tassa sāsane mañjussarānaṃ bhikkhūnaṃ aggo bhavissasī’’ti byākaritvā vihāraṃ agamāsi.
第194章。所谓甘露种类者，为甘露甘露的。拉库达刻甘露者，名叫甘露者。其问法略述昔时——该人亦于长老须弥佛时代，在鸿顺城大富之家出生，遵说法来听法。时见一位甘露种类比库设专座，发意言：“未来时，我亦应成为甘露种类比库的首领。”心生欢喜，邀请尊者，供养佛前比库七日，称：“世尊，我不求此布施有余功德，但愿未来一佛教法中成为甘露种类比库之首。”遂跪拜尊者足下。尊者观未来，起忏悔心，说：“此为汝造善业，千百千百年后将有名果德玛佛出世，汝将为其教法中甘露种类比库之首。”说毕，离开寺院。
Sopi taṃ byākaraṇaṃ labhitvā yāvajīvaṃ kalyāṇakammaṃ katvā tato kālakato devesu ca manussesu ca saṃsaranto vipassīsammāsambuddhakāle cittapattakokilo nāma hutvā kheme migadāye vasanto ekadivasaṃ himavantaṃ gantvā madhuraṃ ambaphalaṃ tuṇḍena gahetvā āgacchanto bhikkhusaṅghaparivutaṃ satthāraṃ disvā cintesi – ‘‘ahaṃ aññesu divasesu rittako tathāgataṃ passāmi, ajja pana me imaṃ ambapakkaṃ puttakānaṃ atthāya āgataṃ. Tesaṃ aññampi āharitvā dassāmi, imaṃ pana dasabalassa dātuṃ vaṭṭatī’’ti otaritvā ākāse carati. Satthā tassa cittaṃ ñatvā asokattheraṃ nāma upaṭṭhākaṃ olokesi. So pattaṃ nīharitvā satthu hatthe ṭhapesi. So kokilo dasabalassa patte ambapakkaṃ patiṭṭhāpesi. Satthā tattheva nisīditvā taṃ paribhuñji. Kokilo pasannacitto punappunaṃ dasabalassa guṇe āvajjetvā dasabalaṃ vanditvā attano kulāvakaṃ gantvā sattāhaṃ pītisukhena vītināmesi. Ettakaṃ tasmiṃ attabhāve kalyāṇakammaṃ, imināssa kammena saro madhuro ahosi.
他也得到了上述的阐述，自此终身修行善法。到了如来、正觉者降世期间，游走于天与人间的心念如同归巢的八哥鸟（心帕塔果哥罗），在安住于鹿野苑时，有一天赴喜马拉雅山，嘴含甜美的芒果而归，当见到被比库僧团包围的世尊，便思惟道：“我在其他日子见不到空寂的如来了，但今日我带来了这为儿们成熟的芒果来为他们呈献。稍后我还将采集其他也一并展现。我要将这十携果实赠与世尊。”说罢，他便飞翔于空中。世尊察觉其心，便注视着名为阿索迦长老的随从。那随从伸手抓住落下的叶子，置于世尊手中。那八哥便将这十携芒果果实放于叶上。世尊即座而坐，享用这些果实。八哥心悦诚服，不断称赞这十携果实的品质，朝自己族群飞去，七日都沉浸于喜乐安宁之中。如此，这生之中种下了善业，这业令内心如湖水般甘甜。
Kassapasammāsambuddhakāle pana cetiye āraddhe ‘‘kiṃpamāṇaṃ karoma? Sattayojanappamāṇaṃ. Atimahantaṃ etaṃ, chayojanaṃ karoma. Idampi atimahantaṃ, pañcayojanaṃ karoma, catuyojanaṃ, tiyojanaṃ, dviyojana’’nti vutte ayaṃ tadā jeṭṭhavaḍḍhakī hutvā ‘‘etha, bho, anāgate sukhapaṭijaggiyaṃ kātuṃ vaṭṭatī’’ti vatvā rajjuṃ ādāya parikkhipanto gāvutamattake ṭhatvā ‘‘ekekaṃ mukhaṃ gāvutaṃ gāvutaṃ hotu, cetiyaṃ yojanāvaṭṭaṃ yojanubbedhaṃ bhavissatī’’ti āha. Te tassa vacane aṭṭhaṃsu. Iti appamāṇassa buddhassa pamāṇaṃ akāsīti. Tena kammena nibbattanibbattaṭṭhāne aññehi hīnatarappamāṇo ahosi. So amhākaṃ satthu kāle sāvatthiyaṃ mahābhogakule nibbatti. ‘‘Bhaddiyo’’tissa nāmaṃ akaṃsu. So vayappatto satthari jetavanamahāvihāre paṭivasante vihāraṃ gantvā dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā satthu santike kammaṭṭhānaṃ gahetvā vipassanāya kammaṃ karonto arahattaṃ pāpuṇi. Atha naṃ satthā aparabhāge ariyavaragaṇamajjhe nisinno mañjussarānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi.
咖萨巴正觉者时代，在修建舍利塔时问道：“应建多大？七由旬之广。”有人答曰：“那太广大了，不如建三由旬。”又说：“这也太大了，建五由旬、四由旬、三由旬、二由旬如何？”当时年长的婆罗门杰特瓦瓦塔说：“未来可以建造带来幸福的舍利塔。”说罢，背负绳索，在村落范围内立定柱子，说：“让每处村落面向此柱，舍利塔将在该由旬范围内成形。”他说的话得到了大家的同意。这是无量佛陀规模的度量。因此，建筑完成后，规模远超他人。这人在我师时代，于舍卫城豪富之家出生，名叫波提多。他在世尊老年时，居于祇樹给孤独园，经闻法，信仰坚定，出家于世尊面前，担负修行业，修习内观，最终证得阿拉汉果。此后，世尊晚年时在诸圣弟子中坐于舍卫城比库们首位会议中心。
Piṇḍolabhāradvājattheravatthu宾多纳帕拉德瓦迦长老事
§195
195. Aṭṭhame sīhanādikānanti sīhanādaṃ nadantānaṃ. Piṇḍolabhāradvājoti so kira arahattaṃ pattadivase avāpuraṇaṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ gantvā ‘‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’’ti sīhanādaṃ nadanto vicari. Buddhānampi purato ṭhatvā ‘‘imasmiṃ , bhante, sāsane katabbakiccaṃ mayhaṃ matthakaṃ patta’’nti sīhanādaṃ nadi. Tasmā sīhanādikānaṃ aggo nāma jāto.
195. 第八则「狮子吼」是指传递狮吼的言论。宾多纳帕拉德瓦迦曾于某日成阿拉汉，手持樟叶，绕行寺院及其围墙，口中传出狮吼之声。他行迹时说：“对修道或果位有疑问者，请向我询问。”并在佛前立誓：“我对于此教法应当承担职责。”因此他被称为众狮子之一，成为狮子吼的首领。
Pañhakamme panassa ayamanupubbikathā – ayaṃ kira padumuttarabuddhakāle pabbatapāde sīhayoniyaṃ nibbatto. Satthā paccūsasamaye lokaṃ volokento tassa hetusampattiṃ disvā haṃsavatiyaṃ piṇḍāya caritvā pacchābhattaṃ sīhe gocarāya pakkante tassa vasanaguhaṃ pavisitvā ākāse pallaṅkaṃ ābhujitvā nirodhaṃ samāpajjitvā nisīdi. Sīho gocaraṃ labhitvā nivatto guhādvāre ṭhito antoguhāyaṃ dasabalaṃ nisinnaṃ disvā ‘‘mama vasanaṭṭhānaṃ āgantvā añño satto nisīdituṃ samattho nāma natthi, mahanto vatāyaṃ puriso, yo antoguhāyaṃ pallaṅkaṃ ābhujitvā nisinno. Sarīrappabhāpissa samantā pharitvā gatā, mayā evarūpaṃ acchariyaṃ nadiṭṭhapubbaṃ. Ayaṃ puriso imasmiṃ loke pūjaneyyānaṃ aggo bhavissati, mayāpissa yathāsatti yathābalaṃ sakkāraṃ kātuṃ vaṭṭatī’’ti jalajathalajāni nānākusumāni āharitvā bhūmito yāva nisinnapallaṅkaṭṭhānā pupphāsanaṃ santharitvā sabbarattiṃ sammukhaṭṭhāne tathāgataṃ namassamāno aṭṭhāsi. Punadivase purāṇapupphāni apanetvā navapupphehi āsanaṃ santhari.
关于问题篇及相应的前序说法——这是关于莲花出世佛时代，山脚下狮子山生起的传说。当时，世尊巡视世间，见因缘成就，来到鸳鸯谷虚地寻食，继而进入狮子居住的山洞，安卧空中床榻，达到了涅槃而坐。狮子从狮子领域回来，驻于洞口内，看见十携比库坐着，说：“世尊的安住之处既然已来，我无有他力者能与之同坐大洞。有此伟力者当安坐于内洞之床榻。其躯体气派周遍开展，我以此情景先验显现，此人将在世间成为尊奉佛陀者的领袖，且我愿根据实力，予以适当供养。”说罢，将采集的莲花水生植物及各种鲜花带回，从地至座椅铺满鲜花，面向众生顶礼如来，站立恭敬。次日，将旧花撤去，铺设新花，以供座坐。
Eteneva niyāmena satta divasāni pupphāsanaṃ paññāpetvā balavapītisomanassaṃ nibbattetvā guhādvāre ārakkhaṃ gaṇhi. Sattame divase satthā nirodhato vuṭṭhāya guhādvāre aṭṭhāsi. Sīhopi migarājā tathāgataṃ tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā paṭikkamitvā aṭṭhāsi. Satthā ‘‘vaṭṭissati ettako upanissayo etassā’’ti vehāsaṃ abbhuggantvā vihārameva gato.
依此因缘，连续七日布置鲜花供养，怀着强烈喜悦与欢愉心安歇于山洞入口守护。第七日，世尊从涅槃中起立，于洞口而坐。狮王与鹿王同样恭敬绕行佛陀三周，分立四方向敬拜后退出，依然立坐。世尊说：“此事将成助缘。”说罢，乘风飞去，返回自己的住处。
Sopi sīho buddhaviyogena dukkhito kālaṃ katvā haṃsavatīnagare mahāsālakule paṭisandhiṃ gaṇhitvā vayappatto ekadivasaṃ nagaravāsīhi saddhiṃ vihāraṃ gantvā dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ sīhanādikānaṃ aggaṭṭhāne ṭhapentaṃ disvā vuttanayeneva sattāhaṃ mahādānaṃ pavattetvā taṃ ṭhānantaraṃ patthetvā satthārā samijjhanabhāvaṃ disvā byākato yāvajīvaṃ kusalaṃ katvā tattha kālakato devesu ca manussesu ca saṃsaranto imasmiṃ buddhuppāde rājagahanagare brāhmaṇamahāsālakule nibbatti. Nāmena bhāradvājo nāma ahosi. So vayappatto tayo vede uggahetvā pañca māṇavasatāni mante vācento vicarati. So attano jeṭṭhakabhāvena nimantanaṭṭhānesu sabbesaṃ bhikkhaṃ sayameva sampaṭicchi. Eso kira īsakaṃ loladhātuko ahosi. So tehi māṇavehi saddhiṃ ‘‘kuhiṃ yāgu kuhiṃ bhatta’’nti yāgubhattakhajjakāneva pariyesamāno carati. So gatagataṭṭhāne piṇḍameva paṭimānento caratīti piṇḍolabhāradvājoteva paññāyi.
狮王也因与佛陀别离而哀伤，离世后在鸳鸯谷城贵族之家重生。年迈后一天与城中居民同住寺院，听闻佛陀说法。见到狮子们中首领宾多纳帕拉德瓦迦与某比库同坐众中。传闻他在七日内施放巨额财物，便离世。佛陀则断灭烦恼，终生行于善法。此时他轮回于王舍城一婆罗门豪室出生，名为帕拉德瓦迦。他长大后，携带三名侍者，游说地方官员，谈论祭祀、食物事宜。作为长者，他在各种邀请场合中都预备好食物，他是一位善于施舍之智者。如此，他常于各地托食，受人所养正果，名为宾多纳帕拉德瓦迦。
So ekadivasaṃ satthari rājagahamanuppatte dhammakathaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto arahattaṃ pāpuṇi. Arahattaṃ pattavelāyameva avāpuraṇaṃ ādāya vihārena vihāraṃ pariveṇena pariveṇaṃ gantvā ‘‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’’ti sīhanādaṃ nadanto vicari. So ekadivasaṃ rājagahaseṭṭhinā veḷuparamparāya ussāpetvā ākāse laggitaṃ jayasumanavaṇṇaṃ candanasārapattaṃ iddhiyā ādāya sādhukāraṃ dadantena mahājanena parivuto vihāraṃ āgantvā tathāgatassa hatthe ṭhapesi. Satthā jānantova paṭipucchi – ‘‘kuto te, bhāradvāja, ayaṃ patto laddho’’ti? So laddhakāraṇaṃ kathesi. Satthā ‘‘tvaṃ evarūpaṃ uttarimanussadhammaṃ mahājanassa dassesi, akattabbaṃ tayā kata’’nti anekapariyāyena vigarahitvā ‘‘na, bhikkhave, gihīnaṃ uttarimanussadhammaṃ iddhipāṭihāriyaṃ dassetabbaṃ, yo dasseyya, āpatti dukkaṭassā’’ti (cūḷava. 252) sikkhāpadaṃ paññāpesi.
有一日，世尊来到王舍城，听闻佛法讲说，心获得坚定信解后，出家修行，以观智用功，证得阿拉汉果。阿拉汉果刚得时，当时便带着忏悔具来到寺院，步行于廊下，并吼出狮吼说：“若有对道或果实有所疑惑者，可来问我。”当天，他在王舍城的居士领袖巴拉德瓦迦家中，熏燃竹篾、空气中升起色泽如珍珠般光润的檀香乳膏，此乃神通变化所致。那位居士众以善心供养他，进入寺院，把香膏置于如来之手。世尊知晓后便问：“巴拉德瓦迦，这香膏由何而来？”居士便述说供养缘由。世尊言：“汝向人展示这超出凡夫之事，令大众信服，此非宜为之事”，经多番劝说，严正告诫：“比库们，不应向在家人示现超越人类常见之神通，如若有示现，必遭恶果”，此即戒律法条之一。
Atha bhikkhusaṅghamajjhe kathā udapādi – ‘‘sīhanādiyatthero arahattaṃ pattadivase bhikkhusaṅghamajjhe ‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’ti kathesi. Buddhānampi sammukhe attano arahattappattiṃ kathesi, aññe sāvakā tuṇhī ahesuṃ. Attano sīhanādiyabhāveneva mahājanassa pasādaṃ janetvā vehāsaṃ abbhuggantvā candanasārapattañca gaṇhī’’ti. Te bhikkhū ime tayopi guṇe ekato katvā satthu kathayiṃsu. Buddhā ca nāma garahitabbayuttakaṃ garahanti, pasaṃsitabbayuttakaṃ pasaṃsantīti imasmiṃ ṭhāne therassa pasaṃsitabbayuttameva aṅgaṃ gahetvā ‘‘tiṇṇaṃ kho pana, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā bhāradvājo bhikkhu aññaṃ byākāsi – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ , nāparaṃ itthattāyāti pajānāmī’ti. Katamesaṃ tiṇṇaṃ? Satindriyassa, samādhindriyassa, paññindriyassa. Imesaṃ kho, bhikkhave, tiṇṇaṃ indriyānaṃ bhāvitattā bahulīkatattā bhāradvājo bhikkhu aññaṃ byākāsi – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’’’ti (saṃ. ni. 5.519) theraṃ pasaṃsitvā sīhanādikānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi.
后来，在比库僧团中发生讨论说：“狮吼长老在得阿拉汉果当天，于僧团中宣称‘若有人对道或果实疑惑，皆可问我’。他即使在佛前，也宣示自己已成阿拉汉，其余弟子却默然不语。长老借狮吼之能，令大众安心，如微风吹拂，身披檀香乳膏。”这些比库就此聚合一处，共同诵持了佛陀的教诲。佛虽无所避讳，却举荐此长老为修行三根所获成就最高者，并当众赞誉长老：“此比库基于根、定、慧三根的增长成熟，能宣示‘已灭生死，完成出家业，已无复有余’，这即为三根成长的明证。”众比库因敬仰此长老，设立其为众首领。
Mantāṇiputtapuṇṇattheravatthu满答尼子富那长老事
§196
196. Navame puṇṇo mantāṇiputtoti nāmena puṇṇo, mantāṇibrāhmaṇiyā pana so puttoti mantāṇiputto. Tassa pañhakamme ayamanupubbikathā – ayaṃ kira padumuttaradasabalassa uppattito puretarameva haṃsavatīnagare brāhmaṇamahāsālakule nibbatti. Tassa nāmaggahaṇadivase gotamoti nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā sabbasippesu kovido hutvā pañcamāṇavakasataparivāro vicaranto tayopi vede oloketvā mokkhadhammaṃ adisvā ‘‘idaṃ vedattayaṃ nāma kadalikkhandho viya bahi maṭṭhaṃ anto nissāraṃ, imaṃ gahetvā vicaraṇaṃ thusakoṭṭanasadisaṃ hoti. Kiṃ me iminā’’ti isipabbajjaṃ pabbajitvā brahmavihāre nibbattetvā ‘‘aparihīnajjhāno brahmalokokūpapanno bhavissāmī’’ti pañcahi māṇavakasatehi saddhiṃ pabbatapādaṃ gantvā isipabbajjaṃ pabbaji. Tassa parivārāni aṭṭhārassa jaṭilasahassāni ahesuṃ. So pañca abhiññā aṭṭha samāpattiyo nibbattetvā tesampi kasiṇaparikammaṃ ācikkhi. Te tassa ovāde ṭhatvā sabbepi pañca abhiññā aṭṭha samāpattiyo nibbattesuṃ.
第196节，满名为满，父名骂含蠡者称满之子。前因其家族即为婆罗门世家，出生于行城鹤树村的婆罗门大族。受命名礼时取名为果德摩。其年纪渐长，通晓三藏，善巧多能，五百童子相伴，遍寻三藏法门，洞达解脱真义，自号此名“得智勇士”。他于比库时，出家于梵天精舍得证阿拉汉果，成就五神通八大神通，证得止观定境。后也传授彼止观定与神通。弟子听闻受教，皆共证得五神通八大神通。
Addhāne atikkante tassa gotamatāpasassa mahallakakāle padumuttaradasabalo paṭhamābhisambodhiṃ patvā pavattitavaradhammacakko bhikkhusatasahassaparivāro haṃsavatīnagaraṃ upanissāya vihāsi. So ekadivasaṃ paccūsasamaye lokaṃ olokento gotamatāpasassa parisāya arahattūpanissayaṃ gotamatāpasassa ca ‘‘ahaṃ anāgate uppajjamānakabuddhassa sāsane dhammakathikabhikkhūnaṃ aggo bhaveyya’’nti patthanabhāvañca disvā pātova sarīrapaṭijagganaṃ katvā attano pattacīvaraṃ sayameva gahetvā aññātakavesena gotamatāpasassa antevāsikesu vanamūlaphalāphalatthāya gatesu gantvā gotamassa paṇṇasālādvāre aṭṭhāsi. Gotamo buddhānaṃ uppannabhāvaṃ ajānantopi dūratova dasabalaṃ disvā ‘‘ayaṃ puriso lokato mutto hutvā paññāyati, yathā assa sarīranipphatti yehi ca lakkhaṇehi samannāgato agāramajjhe vā tiṭṭhanto cakkavattī rājā hoti, pabbajanto vā vivaṭṭacchado sabbaññubuddho hotī’’ti ñatvā paṭhamadassaneneva dasabalaṃ abhivādetvā ‘‘ito etha bhagavā’’ti buddhāsanaṃ paññāpetvā adāsi. Tathāgato tāpasassa dhammaṃ desayamāno nisīdi.
当年，果德摩于修行时，坐在名为鹤树村的梵天道场，围绕佛陀弟子有上百比库居住。此日清晨，他西望众生，观察世间状况，见佛弟子聚众，恭敬围绕阿拉汉，发心以后在未来世成就佛果，成为法师领袖。于是他披上袈裟，手持衣钵，单独前往佛陀舍利所在的深林果实验场，静立于三十法瓦住处边门。他从远处分明看到佛陀初次成道之景，明了：此人已无俗世牵缠，智慧超群，外形相状完备，无论在居处或山野，皆如宽广大王或自在出家之圣人。当他初次见佛及敬礼后，听闻佛陀开示便回转诸大众，宣告：“此即世尊”，并传扬佛法。
Tasmiṃ samaye te jaṭilā ‘‘paṇītapaṇītaṃ vanamūlaphalāphalaṃ ācariyassa datvā sesakaṃ paribhuñjissāmā’’ti āgacchantā dasabalaṃ uccāsane, ācariyaṃ pana nīcāsane nisinnaṃ disvā ‘‘passatha, mayaṃ ‘imasmiṃ loke amhākaṃ ācariyena uttaritaro natthī’ti vicarāma. Idāni pana no ācariyaṃ nīcāsane nisīdāpetvā uccāsane nisinnako eko paññāyati, mahanto vatāyaṃ puriso bhavissatī’’ti piṭakāni gahetvā āgacchanti. Gotamatāpaso ‘‘ime maṃ dasabalassa santike vandeyyu’’nti bhīto dūrato āha – ‘‘tātā, mā maṃ vandittha, sadevake loke aggapuggalo sabbesaṃ vandanāraho puriso idha nisinno, etaṃ vandathā’’ti. Tāpasā ‘‘na ajānitvā ācariyo kathessatī’’ti sabbeva tathāgatassa pāde vandiṃsu. ‘‘Tātā, amhākaṃ aññaṃ dasabalassa dātabbayuttakaṃ bhojanaṃ natthi, imaṃ vanamūlaphalāphalaṃ dassāmā’’ti paṇītapaṇītaṃ buddhānaṃ patte patiṭṭhāpesi. Satthā vanamūlaphalāphalaṃ paribhuñji. Tadanantaraṃ tāpasopi saddhiṃ antevāsikehi paribhuñji. Satthā bhattakiccaṃ katvā ‘‘dve aggasāvakā bhikkhusatasahassaṃ gahetvā āgacchantū’’ti cintesi. Tasmiṃ khaṇe aggasāvako mahādevalatthero ‘‘kahaṃ nu kho satthā gato’’ti āvajjento ‘‘satthā amhākaṃ āgamanaṃ paccāsīsatī’’ti bhikkhusatasahassaṃ gahetvā satthu santikaṃ gantvā vanditvā namassamāno aṭṭhāsi.
当时，这些弟子纷纷来到深林，彼此言语：“好美好的果实，尼树果实，师尊赐给我们的，我们共用吧”，蜂拥于高座，见老师坐于低座。“看哪，我们曾想‘世间无我等更高师长’，如今老师虽坐低座，却有大福德必成大人。”于是他们携带经律及论典而来。果德摩见到众弟子来礼敬，他吩咐道：“朋友们，不必礼我，我乃世间次等的人，真正尊贵的圣者即坐在这里，请向他礼拜。”弟子们同时对佛陀顶礼。果德摩便与同行深林住持一同共享尼果树果实。他用膳毕，发心：“带领千名精进弟子到此，助弘法教。”正此时，最长老大摩德尊者临至，询问：“师尊去那？”弟子答：“师尊来看我们的到来。”尊者现身于僧众中。
Gotamo antevāsike āha – ‘‘tātā, amhākaṃ añño sakkāro natthi, bhikkhusaṅgho dukkhena ṭhito. Buddhappamukhassa bhikkhusaṅghassa pupphāsanaṃ paññāpessāma, jalajathalajapupphāni āharathā’’ti. Te tāvadeva pabbatapādato vaṇṇagandhasampannāni pupphāni iddhiyā āharitvā sāriputtattherassa vatthumhi vuttanayeneva āsanāni paññāpayiṃsu. Nirodhasamāpattisamāpajjanampi chattadhāraṇampi sabbaṃ vuttanayeneva veditabbaṃ.
果德摩对僧众说：“朋友们，吾等无他敬奉，惟因比库僧团正处困难之时，当为佛陀弟子僧团布施花供养。”众弟子于是从山脚以神通采摘芳香鲜花，置于长老沙利尊处及座位周围。有关涅槃境界的进入次第与持伞卫护之法，都如佛音所述，应当了知。
Satthā sattame divase nirodhato vuṭṭhāya parivāretvā ṭhite tāpase disvā dhammakathikabhāve etadaggappattaṃ sāvakaṃ āmantesi – ‘‘iminā bhikkhu isigaṇena mahāsakkāro kato, etesaṃ pupphāsanānumodanaṃ karohī’’ti. So satthu vacanaṃ sampaṭicchitvā tīṇi piṭakāni sammasitvā anumodanaṃ akāsi. Tassa desanāpariyosāne satthā sayaṃ brahmaghosaṃ nicchāretvā dhammaṃ desesi. Desanāpariyosāne ṭhapetvā gotamatāpasaṃ sesā aṭṭhārasa sahassajaṭilā arahattaṃ pāpuṇiṃsu.
世尊在第七天早晨，于寂静中起身，端坐而立，观见苦行者，具备说法者的德行，便以尊敬之礼勉励其众比库说：『这位比库已受大威仪赞扬，应当为他们献花赞叹。』众比库听闻世尊言辞，恭敬接受后，礼赞三藏教典，表示欢喜。讲经结束时，世尊亲自命令人举起梵音长老，讲法说戒。讲经完毕后，长老们遂成十八万余聚中最为精深复杂的阿拉汉道果。
Gotamo pana tenattabhāvena paṭivedhaṃ kātuṃ asakkonto bhagavantaṃ āha – ‘‘bhagavā yena bhikkhunā paṭhamaṃ dhammo desito, ko nāma ayaṃ tumhākaṃ sāsane’’ti? Ayaṃ gotama mayhaṃ sāsane dhammakathikānaṃ aggoti. ‘‘Ahampi, bhante, imassa satta divasāni katassa adhikārassa phalena ayaṃ bhikkhu viya anāgate ekassa buddhassa sāsane dhammakathikānaṃ aggo bhaveyya’’nti patthanaṃ katvā pādamūle nipajji.
然而果德玛以其所当处境无法公开表达，向世尊白言：『世尊！第一尊说法的比库所传下的教法，在你们教法中称为何名？』此即我果德玛在此法中说法者之领袖。又说：『尊者！即便在未来佛时代，若有比库如像此人，凭其利益，亦当成为未来一佛教法中说法长者。』说毕，俯首礼足。
Satthā anāgataṃ oloketvā anantarāyenassa patthanāya samijjhanabhāvaṃ ñatvā ‘‘anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tvaṃ tassa sāsane dhammakathikānaṃ aggo bhavissasī’’ti byākaritvā te arahattappatte tāpase ‘‘etha bhikkhavo’’ti āha. Sabbe antarahitakesamassū iddhimayapattacīvaradharā vassasaṭṭhikattherasadisā ahesuṃ. Satthā bhikkhusaṅghamādāya vihāraṃ gato.
世尊观见未来之境，洞察其坚忍，了知其将有果报，乃以『未来时末世纪终将有一位名为果德玛之佛出世，汝将成为其说法中领袖』为明白言告知他，称之为苦行者『比库啊』。当时诸比库无烦恼、净戒、神通第一，共有约六十余长老相似。世尊率领僧团，前往住处。
Gotamopi yāvajīvaṃ tathāgataṃ paricaritvā yathābalaṃ kalyāṇakammaṃ katvā kappasatasahassaṃ devesu ca manussesu ca saṃsaritvā amhākaṃ bhagavato kāle kapilavatthunagarassa avidūre doṇavatthubrāhmaṇagāme brāhmaṇamahāsālakule nibbatti. Tassa nāmaggahaṇadivase puṇṇamāṇavoti nāmaṃ akaṃsu. Satthari abhisambodhiṃ patvā pavattitavaradhammacakke anupubbena āgantvā rājagahaṃ upanissāya viharante aññāsikoṇḍaññatthero kapilavatthuṃ gantvā attano bhāgineyyaṃ puṇṇamāṇavaṃ pabbājetvā punadivase dasabalassa santikaṃ āgantvā bhagavantaṃ vanditvā āpucchitvā nivāsatthāya chaddantadahaṃ gato. Puṇṇopi mantāṇiputto mātulena aññāsikoṇḍaññattherena saddhiṃ dasabalassa santikaṃ agantvā ‘‘mayhaṃ pabbajitakiccaṃ matthakaṃ pāpetvāva dasabalassa santikaṃ gamissāmī’’ti kapilavatthusmiṃyeva ohīno yonisomanasikāre kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tassa santike pabbajitakulaputtāpi pañcasatā ahesuṃ. Thero sayaṃ dasakathāvatthulābhitāya tepi dasahi kathāvatthūhi ovadati. Te tassa ovāde ṭhatvā sabbeva arahattaṃ pattā.
果德玛一生如此，侍奉如来也尽其力量行善，于未来世纪千年间，在天、人两界流转。至我等世尊时代，于咖毕拉瓦图城附近多那瓦图婆罗门村，生于婆罗门族大家庭。其起名曰波那摩那。于正觉前，逐渐学法，缓开法轮，游于王舍城自砍下足臂出家，十年后至多摩那村，礼拜世尊问宿处，得座位遮盖利舍。
波那摩那之亲族子弟亦闻法出家，达五百人。长老亲自于十个经文章节布教此五百人。其后，长老知悉弟子完成所当行之出家戒律，至导师处恳请说：『尊者！我们已具戒律应修学十大小经文，望得授时。』听闻其言思虑：『以我已获十大小经文，教诲时当十个章节。弟子众多，将如集合众多群体前往十方听法。』众比库乃曰：『诸友！你们先行，见如来，敬足以奉我，我将继后也往。』
Te attano pabbajitakiccaṃ matthakaṃ pattaṃ ñatvā upajjhāyaṃ upasaṅkamitvā āhaṃsu – ‘‘bhante, amhākaṃ kiccaṃ matthakaṃ pattaṃ, dasannañca mahākathāvatthūnaṃ lābhino, samayo no dasabalaṃ passitu’’nti. Thero tesaṃ kathaṃ sutvā cintesi – ‘‘mama dasakathāvatthulābhitaṃ satthā jānāti, ahaṃ dhammaṃ desento dasa kathāvatthūni amuñcantova desemi. Mayi gacchante sabbepime bhikkhū parivāretvā gacchissanti, evaṃ gaṇasaṅgaṇikāya gantvā pana ayuttaṃ mayhaṃ dasabalaṃ passituṃ, ime tāva gantvā passantū’’ti te bhikkhū āha – ‘‘āvuso, tumhe purato gantvā tathāgataṃ passatha, mama vacanena dasabalassa pāde vandatha, ahampi tumhākaṃ gatamaggena gamissāmī’’ti.
当时长老众皆属自身出生国度与家乡，俱已断除烦恼，得十大小经文成就。师长指示彼众，初以游行方式，逾越六十余由旬之路，入王舍城禅林寺，顶礼十大小经文之足，寻一隐处坐定。当时，与诸来访比库悦合对数，世尊亦喜迎。
世尊言语柔和，引导彼众：「比库们，谁当谅解？」并问：「你们从何而来？」答曰：「自出生地起行。」又问：「出生地之同乡比库，在此如何修习清净戒律，依律何等布施？」众举曰：「万分敬拜者，尊者波那摩那长老。」众闻其言，阿难长老欲见。
Te therā sabbepi dasabalassa jātibhūmiraṭṭhavāsino sabbe khīṇāsavā sabbe dasakathāvatthulābhino attano upajjhāyassa ovādaṃ abhinditvā anupubbena cārikaṃ carantā saṭṭhiyojanamaggaṃ atikkamma rājagahe veḷuvanamahāvihāraṃ gantvā dasabalassa pāde vanditvā ekamantaṃ nisīdiṃsu. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammoditunti bhagavā tehi saddhiṃ ‘‘kacci, bhikkhave, khamanīya’’ntiādinā nayena madhurapaṭisanthāraṃ katvā ‘‘kuto ca tumhe, bhikkhave, āgacchathā’’ti pucchi. Tehi ‘‘jātibhūmito’’ti vutte ‘‘ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīhi evaṃ sambhāvito attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā’’ti dasakathāvatthulābhiṃ bhikkhuṃ pucchi. Tepi ‘‘puṇṇo nāma, bhante, āyasmā mantāṇiputto’’ti ārocayiṃsu. Taṃ kathaṃ sutvā āyasmā sāriputto therassa dassanakāmo ahosi.
以上长老乃自出家经十大小经文成就的诸比库，终止于出生国度，遵从上师教诲，初作巡行，越过六十余由旬之路，抵达王舍城的大禅林寺，顶礼十大小经文足，退居一隅静坐。此时诸比库与来至之比库共欢喜称庆世尊降临。世尊以和善语引导众人：「比库们，你们可有宽容？」并询问其来历。答云：「自出生国度起行。」
世尊复问：「出生国度诸比库修习何法，持戒如何？」众答曰：「尊者波那摩那长老。」闻此语，阿难尊者心生观察之心。
Atha satthā rājagahato sāvatthiṃ agamāsi. Puṇṇatthero dasabalassa tattha āgatabhāvaṃ sutvā ‘‘satthāraṃ passissāmī’’ti gantvā antogandhakuṭiyaṃyeva tathāgataṃ sampāpuṇi. Satthā tassa dhammaṃ desesi. Thero dhammaṃ sutvā dasabalaṃ vanditvā paṭisallānatthāya andhavanaṃ gantvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Sāriputtattheropi tassa gamanaṃ sutvā sīsānulokiko gantvā okāsaṃ sallakkhetvā taṃ rukkhamūlaṃ upasaṅkamitvā therena saddhiṃ sammoditvā sattavisuddhikkamaṃ pucchi. Theropissa pucchitaṃ pucchitaṃ byākāsi. Te aññamaññassa subhāsitaṃ samanumodiṃsu. Atha satthā aparabhāge bhikkhusaṅghamajjhe nisinno theraṃ dhammakathikānaṃ aggaṭṭhāne ṭhapesīti.
于是世尊从王舍城来到舍卫城。听闻长老富那来到此地已有十人力量，便说：“我将见彼导师。”于是前往内香庵，正遇如来。导师为其宣说佛法。长老听法后，向十人礼敬，然后为修行而退入密林，在某树根下日间安坐。闻萨利长老也来访，顶礼而立，眺望四周，择机坐至树根，和长老相悦，询问精进之法。长老一一解说。众人互相美言赞同。随后，世尊坐在雨季讲经聚会之中，为长老讲授法义。
Mahākaccānattheravatthu玛哈咖吒那长老事
§197
197. Dasame saṃkhittena bhāsitassāti saṃkhittena kathitadhammassa. Vitthārena atthaṃ vibhajantānanti taṃ desanaṃ vitthāretvā atthaṃ vibhajamānānaṃ. Aññe kira tathāgatassa saṅkhepavacanaṃ atthavasena vā pūretuṃ sakkonti byañjanavasena vā, ayaṃ pana thero ubhayavasenapi sakkoti. Tasmā aggoti vutto. Pubbapatthanāpi cassa evarūpāva.
所谓“第十”者，即指简略宣说之法。广义而言，是指对佛法详细分解讲说。有人或能以简述形式补充如来的教诲之义理，或能以详尽言说辅助理解，此长老兼具二者能力，故谓“最上”。其早起之法亦同此理。
Ayaṃ panassa pañhakamme anupubbikathā – ayaṃ kira padumuttarasammāsambuddhakāle gahapatimahāsālakule nibbattitvā vuddhippatto ekadivasaṃ vuttanayeneva vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ attanā saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapentaṃ ekaṃ bhikkhuṃ disvā ‘‘mahanto vatāyaṃ bhikkhu, yaṃ satthā evaṃ vaṇṇeti, mayāpi anāgate ekassa buddhassa sāsane evarūpena bhavituṃ vaṭṭatī’’ti satthāraṃ nimantetvā vuttanayeneva sattāhaṃ mahādānaṃ datvā, ‘‘bhante, ahaṃ imassa sakkārassa phalena na aññaṃ sampattiṃ patthemi, anāgate pana ekassa buddhassa sāsane ito sattadivasamatthake tumhehi ṭhānantare ṭhapitabhikkhu viya ahampi taṃ ṭhānantaraṃ labheyya’’nti patthanaṃ katvā pādamūle nipajji. Satthā anāgataṃ olokento ‘‘samijjhissati imassa kulaputtassa patthanā’’ti disvā ‘‘ambho, kulaputta, anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tvaṃ tassa sāsane saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggo bhavissasī’’ti byākaritvā anumodanaṃ katvā pakkāmi.
这里阐述此事之前缘：当莲花正觉世尊时代，出身豪族之大富户，因一日游行，集众听法，见一名比库于雨季聚会中为众讲说，如来以简述为主详细分解之法置于会中。观其风范，谓：“此比库乃士中贤达，正如世尊所誉，我未来必在一佛时代能以此简述详解之法为师长，故此前拜足下。”如来见未来世尊之信心，告言：“善哉，未来于一佛时代，名为果德玛者，当出世弘法。汝为其教法中简述详解之法首领。”然后说道，随即欢喜称赞，转身而去。
Sopi kulaputto yāvajīvaṃ kusalaṃ katvā kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle bārāṇasiyaṃ kulagehe paṭisandhiṃ gahetvā satthari parinibbute suvaṇṇacetiyakaraṇaṭṭhānaṃ gantvā satasahassagghanikāya suvaṇṇiṭṭhakāya pūjaṃ katvā ‘‘bhagavā mayhaṃ nibbattanibbattaṭṭhāne sarīraṃ suvaṇṇavaṇṇaṃ hotū’’ti patthanaṃ akāsi. Tato yāvajīvaṃ kusalakammaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā amhākaṃ dasabalassa uppattikāle ujjeninagare purohitassa gehe nibbatti. Tassa nāmaggahaṇadivase ‘‘mayhaṃ putto suvaṇṇavaṇṇasarīro attanāva attano nāmaṃ gahetvā āgato’’ti kañcanamāṇavotevassa nāmaṃ akaṃsu . So vuddhimanvāya tayo vede uggaṇhitvā pitu accayena purohitaṭṭhānaṃ labhi. So gottavasena kaccāno nāma jāto.
此富家子孙，即世尊旧识，历世修善，千百次在人天界轮回，于咖萨巴佛时代归依婆罗门家，世尊涅槃后，前往黄金佛舍利塔处朝礼，祈愿“愿我死后，身色如黄金。”继续修习善业，于一佛之后转生为十人力量时代，成为乌颉那堡一名祭司。诞生日当有金身显现，取名为迦罗曼陀。精通三藏智慧，成年后获祭司之位。其名曰迦旃延。
Caṇḍapajjotarājā amacce sannipātetvā āha – ‘‘buddho loke nibbatto, taṃ ānetuṃ samatthā gantvā ānetha tātā’’ti. Deva, añño dasabalaṃ ānetuṃ samattho nāma natthi, ācariyo kaccānabrāhmaṇova samattho, taṃ pahiṇathāti. Rājā taṃ pakkosāpetvā, ‘‘tāta, dasabalassa santikaṃ gacchāhī’’ti āha. Gantvā pabbajituṃ labhanto gamissāmi, mahārājāti. Yaṃkiñci katvā tathāgataṃ ānehi, tātāti. So ‘‘buddhānaṃ santikaṃ gacchantassa mahāparisāya kammaṃ natthī’’ti attaṭṭhamo agamāsi. Athassa satthā dhammaṃ desesi. Desanāpariyosāne saddhiṃ sattahi janehi saha paṭisambhidāhi arahattaṃ pāpuṇi. Satthā ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Taṃkhaṇaṃyeva sabbeva antarahitakesamassū iddhimayapattacīvaradharā vassasaṭṭhikattherā viya jātā.
刚达巴朱陀王召集贵族，告诫说：“佛陀已在世间涅槃，宜请其前来。”天界无人能令十人力量随行，故请教迦旃延婆罗门教士，彼称可胜任。王促其前往，迦旃延出家欲往接引，王以“大王之尊”为劝曰：“汝往，若完成何事，尽行如是。”彼曰：“前往佛众之所，无所难也。”世尊为其说法，讲法完毕，与七人同证阿拉汉果位。世尊举手称道：“比库们，此时此刻。”当时众皆无外欲，发长智慧神通，犹如六十年长老。
Thero attano kicce matthakaṃ patte tuṇhībhāvena anisīditvā kāḷudāyitthero viya satthu ujjenigamanatthāya gamanavaṇṇaṃ kathesi. Satthā tassa vacanaṃ sutvā ‘‘kaccāno attano jātibhūmiyaṃ mama gamanaṃ paccāsīsatī’’ti aññāsi. Buddhā ca nāma ekaṃ kāraṇaṃ paṭicca gantuṃ ayuttaṭṭhānaṃ na gacchanti. Tasmā theraṃ āha – ‘‘tvaṃyeva bhikkhu gaccha, tayi gatepi rājā pasīdissatī’’ti. Thero ‘‘buddhānaṃ dve kathā nāma natthī’’ti tathāgataṃ vanditvā attanā saddhiṃ āgatehi sattahi bhikkhūhi saddhiṃ ujjeniṃ gacchanto antarāmagge telapanāḷi nāma nigamo, tattha piṇḍāya cari. Tasmiṃ ca nigame dve seṭṭhidhītaro. Tāsu ekā parijiṇṇakule nibbattā duggatā mātāpitūnaṃ accayena dhātiṃ nissāya jīvati. Attabhāvo panassā samiddho, kesā aññāhi ativiya dīghā. Tasmiṃyeva nigame aññā issaraseṭṭhikulassa dhītā nikkesikā. Sā tato pubbe tassā samīpaṃ pesetvā ‘‘sataṃ vā sahassaṃ vā dassāmī’’ti vatvāpi kese āharāpetuṃ nāsakkhi.
长老默坐勿扰本职，静心共处，述说佛陀从乌颉那城出世缘由。世尊闻言，称许道：“迦旃延比库护卫出生地如护己身，吾等佛陀因缘不同行，不从寻常之地出世。”遂告说：“汝自前往，我往必令王悦纳。”长老辞曰：“佛陀劝诫者言无两事。”顶礼如来，与七名比库同行，前往名为特拉巴拉利经馆，托钵化食。聚落内有二富婆，俱出俗家信仰。其一家穷故寄托母亲依赖生活，仪表堂皇，发色异常长。彼妇有一女，曾遣送至彼妇身侧，言可以见百或千佛，然不能染发拔发。
Tasmiṃ pana divase sā seṭṭhidhītā mahākaccānattheraṃ sattahi bhikkhūhi parivutaṃ tucchapattaṃ āgacchantaṃ disvā ‘‘ayaṃ suvaṇṇavaṇṇo eko brahmabandhubhikkhu yathādhoteneva pattena āgacchati, mayhañca aññaṃ dhanaṃ natthi. Asukaseṭṭhidhītā pana imesaṃ kesānaṃ atthāya pesesi. Idāni ito laddhauppādena sakkā therassa deyyadhammaṃ dātu’’nti dhātiṃ pesetvā there nimantetvā antogehe nisīdāpesi. Therānaṃ nisinnakāle gabbhaṃ pavisitvā dhātiyā attano kese kappāpetvā, ‘‘amma , ime kese asukāya nāma seṭṭhidhītāya datvā yaṃ sā deti, taṃ āhara, ayyānaṃ piṇḍapātaṃ dassāmā’’ti. Dhāti piṭṭhihatthena assūni puñchitvā ekena hatthena hadayamaṃsaṃ sandhāretvā therānaṃ santike paṭicchādetvā te kese ādāya tassā seṭṭhidhītāya santikaṃ gatā.
那一天，当那位长老曾迦那尊者被七名比库围绕着，见到有人携带一块弃置的布匹走来时，说：『此人肤色甚金黄，他是一位婆罗门族的比库，正如其下垂的脚步所示地走来，我却没有其他财物可赠予。』于是他特地派遣所托之人，为这些头发的用途而妥善安排。现在得来此物之后，可供尊者使用，能够作为礼物赠予。」托人完成交代后，亲自迎接尊者，坐于其寓所内。众长老坐下后，进了屋子，孩子诞生了，托人用自己的手将头发裁剪下来，说：「母亲，这头发是专为那位已故婆罗门媳妇准备的，将那些头发送去，女主人会施与布施。」托人用右手将头发扎成束，搭配心脏肉体包裹温存，护持在众尊者面前，拿着那些头发去往婆罗门媳妇处。
Paṇiyaṃ nāma sāravantampi sayaṃ upanītaṃ gāravaṃ na janeti, tasmā sā seṭṭhidhītā cintesi – ‘‘ahaṃ pubbe bahunāpi dhanena ime kese āharāpetuṃ nāsakkhiṃ, idāni pana chinnakālato paṭṭhāya na yathāmūlameva labhissatī’’ti . Dhātiṃ āha – ‘‘ahaṃ pubbe tava sāminiṃ bahunāpi dhanena kese āharāpetuṃ nāsakkhiṃ, yattha katthaci vinipātā pana nijjīvakesā nāma aṭṭha kahāpaṇe agghantī’’ti aṭṭheva kahāpaṇe adāsi. Dhāti kahāpaṇe āharitvā seṭṭhidhītāya adāsi. Seṭṭhidhītā ekekaṃ piṇḍapātaṃ ekekakahāpaṇagghanakaṃ katvā therānaṃ dāpesi. Thero āvajjitvā seṭṭhidhītāya upanissayaṃ disvā ‘‘kahaṃ seṭṭhidhītā’’ti pucchi. Gabbhe, ayyāti. Pakkosatha nanti. Sā ca theresu gāravena ekavacaneneva āgantvā there vanditvā balavasaddhaṃ uppādesi. Sukhette patiṭṭhitapiṇḍapāto diṭṭheva dhamme vipākaṃ detīti saha therānaṃ vandanena kesā pakatibhāveyeva aṭṭhaṃsu. Therāpi taṃ piṇḍapātaṃ gahetvā passantiyāyeva seṭṭhidhītāya vehāsaṃ abbhuggantvā kañcanavanuyyāne otariṃsu.
有一名叫作婆妮雅的贤女，虽自带毛发，却不懂尊敬，因此那婆罗门媳妇心中思量说：「过去我虽多次用财物供养头发，但如今头发被剪断，从根本上已不能再得到同样的利益了。」托人答曰：「从前我多次以财物供养您的头发，某地出现掉落的尸发，名为尼犀婆头发，价值八个咖哈潘（古代货币），我正好以八咖哈潘收集到此头发。」托人带着咖哈潘将头发交给婆罗门媳妇。婆罗门媳妇分别修建一份布施，重量相当于每份布施八咖哈潘，并将其赠予尊者。长老感激地望着那婆罗门媳妇说：「婆罗门媳妇在哪里？」回答道：「在腹中，女主人。」一会儿，她以居士之礼只用了一句话来到尊者中间，恭敬地顶礼尊者，讲授有力坚定的教法。尽管她住在乡村，所供的布施显现出功德果报，众长老以礼敬返回时，头发确实增益增长至八束。尊者也拿起布施，给婆罗门媳妇施以清凉法雨，沿着金色林园缓缓离去。
Uyyānapālo theraṃ disvā rañño santikaṃ gantvā ‘‘deva, me ayyo purohito kaccāno pabbajitvā uyyānamāgato’’ti āha. Rājā caṇḍapajjoto uyyānaṃ gantvā katabhattakiccaṃ theraṃ pañcapatiṭṭhitena vanditvā ekamantaṃ nisinno ‘‘kahaṃ, bhante, bhagavā’’ti pucchi. Satthā sayaṃ anāgantvā maṃ pesesi mahārājāti. Kahaṃ, bhante, ajja bhikkhaṃ alatthāti? Thero rañño pucchāsabhāgena sabbaṃ seṭṭhidhītāya kataṃ dukkaraṃ ārocesi. Rājā therassa vasanaṭṭhānaṃ paṭiyādetvā theraṃ nimantetvā nivesanaṃ gantvā seṭṭhidhītaraṃ āṇāpetvā aggamahesiṭṭhāne ṭhapesi. Imissā itthiyā diṭṭhadhammikova yasapaṭilābho ahosi.
一位名为乌耶那帕罗的长老，见到国王来到，便说：「天神，我的尊师曾迦那长老出家后，来到了园林。」国王差点发怒，进入园林看到那位长老，礼敬他安坐于五座之上，问道：「尊者，世尊现在哪里？」老师亲自未亲自来，而是派我来见国王。国王又问：「尊者，今日如何获得食物？」长老在国王及众臣面前解释了婆罗门媳妇所做的艰难布施。国王答应长老所居之处，特地邀请尊者前往住所，托婆罗门媳妇到尊者的最高尊崇之所安置长老。那女子受开示后，如见法中自在受益，获得了如黄金般的殊胜名声。
Tato paṭṭhāya rājā therassa mahāsakkāraṃ karoti. Therassa dhammakathāya pasīditvā mahājano therassa santike pabbaji. Tato paṭṭhāya sakalanagaraṃ ekakāsāvapajjotaṃ isivātapaṭivātaṃ ahosi. Sāpi devī gabbhaṃ labhitvā dasamāsaccayena puttaṃ vijāyi. Tassa nāmaggahaṇadivase gopālakumāroti mātāmahaseṭṭhino nāmaṃ akaṃsu. Sā puttassa nāmavasena gopālamātā nāma devī jātā. Sā devī there ativiya pasīditvā rājānaṃ sampaṭicchāpetvā kañcanavanuyyāne therassa vihāraṃ kāresi. Thero ujjeninagaraṃ pasādetvā puna satthu santikaṃ gato. Atha satthā aparabhāge jetavane viharanto madhupiṇḍikasuttaṃ (ma. ni. 1.199 ādayo) kaccānapeyyālaṃ (ma. ni. 3.279 ādayo) pārāyanasuttanti ime tayo suttante aṭṭhuppattiṃ katvā theraṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapesīti.
此后，国王安排盛大仪式敬礼尊者。听闻尊者讲法，众多大众纷纷前来出家。此后整座城镇笼罩在净衣布光芒之中，衣袍随风摇曳。那位女居士怀孕十个月，诞下一子。出生之日，人们称其为牧童王子的孙子。以此名字称呼男孩的母亲即是牧童母亲的天女名叫布莉。那女居士对长老十分恭敬，经国王同意，于金色的林园内为长老建造寺庙。长老返回乌耶尼城，前往世尊处。之后，世尊在迦叶林生活，讲授《蜜饭经》、《曾迦那长老组经》、《归依经》等三部经典，长老将其精简讲义置于贵重之地，供论述义理者使用。
Paṭhamavaggavaṇṇanā. · 第一品释义。
14. Etadaggavaggo
第十四章 此为至要章
(14) 2. Dutiyaetadaggavaggo（14）2. 第二最上品
Cūḷapanthakattheravatthu朱腊般踏咖长老事
§198-200
198-200. Dutiyassa paṭhame manomayanti manena nibbattitaṃ. ‘‘Manomayena kāyena, iddhiyā upasaṅkamī’’ti (theragā. 901) vuttaṭṭhānasmiñhi manena katakāyo manomayakāyo nāma jāto. ‘‘Aññataraṃ manomayaṃ kāyaṃ upapajjatī’’ti (cūḷava. 333) vuttaṭṭhāne manena nibbattitakāyo manomayakāyo nāma jāto. Ayamidha adhippeto. Tattha aññe bhikkhū manomayaṃ kāyaṃ nibbattentā tayo vā cattāro vā nibbattenti, na bahuke. Ekasadiseyeva ca katvā nibbattenti ekavidhameva kammaṃ kurumāne. Cūḷapanthakatthero pana ekāvajjanena samaṇasahassaṃ māpesi. Dvepi ca jane na ekasadise akāsi na ekavidhaṃ kammaṃ kurumāne. Tasmā manomayaṃ kāyaṃ abhinimminantānaṃ aggo nāma jāto.
经中第198至200节，以心所造之身而示现。『以心所造之身体，凭神通而来临』，这在长老传法处有记载。所谓以心所造之身者，即由心所显现的身体。又有云：『另一种心所造身体生起』，这亦记载于小长老传，所谓心所造身体概念。此处为说主。其他比库或现三或现四身，非众多，而是示一而现，行一法。小长老曾以一杖度量千沙门，二者都未现同一且行同一法。因此心所造之身，乃心所感召者的顶峰。
Cetovivaṭṭakusalānampi cūḷapanthakova aggo, saññāvivaṭṭakusalānaṃ pana mahāpanthakatthero aggoti vutto. Tattha cūḷapanthakatthero catunnaṃ rūpāvacarajjhānānaṃ lābhitāya ‘‘cetovivaṭṭakusalo’’ti vutto, mahāpanthakatthero catunnaṃ arūpāvacarajjhānānaṃ lābhitāya ‘‘saññāvivaṭṭakusalo’’ti vutto. Cūḷapanthako ca samādhikusalatāya cetovivaṭṭakusalo nāma, mahāpanthako vipassanākusalatāya saññāvivaṭṭakusalo nāma. Eko cettha samādhilakkhaṇe cheko, eko vipassanālakkhaṇe. Tathā eko samādhigāḷho, eko vipassanāgāḷho. Eko cettha aṅgasaṃkhitte cheko, eko ārammaṇasaṃkhitte. Tathā eko aṅgavavatthāne cheko, eko ārammaṇavavatthāneti evamettha yojanā kātabbā.
即使是心念转变的善巧者，朱罗般踏亦称作其首；而在分别观转变善巧者中，则称大般踏长老为首。在此，朱罗般踏长老因获得色界四禅的修习成就而称为“心念转变的善巧者”，而大般踏长老因获得无色界四禅的修习成就则称为“分别观转变的善巧者”。朱罗般踏因持有定的善巧而得名心念转变的善巧者，大般踏则因观照的善巧而名分别观转变的善巧者。二者中一者以定为特征而成为转变者，一者以观为特征。犹如一者执持分为四摄的要素，一者执持外境之体验。依此如是，须分别以四摄或外境的摄持为依据，加以连接论述。
Apica cūḷapanthakatthero rūpāvacarajjhānalābhī hutvā jhānaṅgehi vuṭṭhāya arahattaṃ pattoti cetovivaṭṭakusalo, mahāpanthako arūpāvacarajjhānalābhī hutvā jhānaṅgehi vuṭṭhāya arahattaṃ pattoti saññāvivaṭṭakusalo. Ubhopi panthe jātattā panthakā nāma jātā. Tesaṃ paṭhamajāto mahāpanthako nāma, pacchājāto cūḷapanthako nāma.
又说，朱罗般踏长老因获得色界四禅，借此禅定成就证得阿拉汉果，故称为心念转变的善巧者；大般踏长老因获得无色界四禅，借此禅定成就而证入阿拉汉果，故称分别观转变的善巧者。两者皆作为转变路线而生，前生名为大般踏，后生名为朱罗般踏。
Imesaṃ pana ubhinnampi pañhakamme ayamanupubbikathā – atīte kira padumuttarabuddhakāle haṃsavatīnagaravāsino dve bhātikā kuṭumbikā saddhā pasannā nibaddhaṃ satthu santikaṃ gantvā dhammaṃ suṇanti. Tesu ekadivasaṃ kaniṭṭho satthāraṃ dvīhaṅgehi samannāgataṃ ekaṃ bhikkhuṃ ‘‘mama sāsane manomayaṃ kāyaṃ abhinimminantānaṃ cetovivaṭṭakusalānañca ayaṃ bhikkhu aggo’’ti etadaggaṭṭhāne ṭhapentaṃ disvā cintesi – ‘‘mahā vatāyaṃ bhikkhu eko hutvā dve aṅgāni paripūretvā carati, mayāpi anāgate ekassa buddhassa sāsane aṅgadvayapūrakena hutvā vicarituṃ vaṭṭatī’’ti. So purimanayeneva satthāraṃ nimantetvā sattāhaṃ mahādānaṃ datvā evamāha – ‘‘yaṃ, bhante, bhikkhuṃ tumhe ito sattadivasamatthake manomayaṅgena ca cetovivaṭṭakusalaṅgena ca ‘ayaṃ mama sāsane aggo’ti etadagge ṭhapayittha, ahampi imassa adhikārakammassa phalena so bhikkhu viya aṅgadvayapūrako bhaveyya’’nti patthanaṃ akāsi.
关于此二者，于五部问法中有此循序说明：昔时，在迟迦佛时代，栖居鹭城的两位兄弟家庭成员，信心清净坚定，约束自己亲近佛陀，聆听法教。某日，年幼的小师父见到已配备双侧手臂的沙门及心念转变的善巧者身影立于佛教传承之首位，便思惟言：“广大僧团中，有一比库凭借双臂充实修行生活，我未来在未来佛陀教法中，也将凭借这双肢体而行走修习法路。”该少师父随即即刻迎请先师，供奉了七日丰厚布施，并告诫道：“尊敬诸比库，若你们七日内认定某比库心念转变的善巧者，称为‘我佛教传承之首’，我亦愿依其成就功德，成为肢体充实的比库。”
Satthā anāgataṃ oloketvā anantarāyenassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, so taṃ imasmiṃ ṭhānadvaye ṭhapessatī’’ti byākaritvā anumodanaṃ katvā pakkāmi. Bhātāpissa ekadivasaṃ satthāraṃ saññāvivaṭṭakusalaṃ bhikkhuṃ etadaggaṭṭhāne ṭhapentaṃ disvā tatheva adhikāraṃ katvā patthanaṃ akāsi, satthāpi taṃ byākāsi.
师父预见未来，毫无偏差地促使其继承者现起庄严心态，言：“未来寿命过百千载之时，当起名果德玛的佛陀出现，必定将设置此两种法门。”并给予同意后，便离去。该兄弟某日见心念转变的善巧者立于佛教传承首席，亦做了类似宣示与励发，师父也对此予以肯定。
Te ubhopi janā satthari dharamāne kusalakammaṃ karitvā satthu parinibbutakāle sarīracetiye suvaṇṇapūjaṃ katvā tato cutā devaloke nibbattā. Tesaṃ devamanussesu saṃsarantānaṃyeva kappasatasahassaṃ atikkantaṃ. Tattha mahāpanthakassa antarā katakalyāṇakammaṃ na kathiyati, cūḷapanthako pana kassapabhagavato sāsane pabbajitvā vīsati vassasahassāni odātakasiṇakammaṃ katvā devapure nibbatti. Atha amhākaṃ satthā abhisambodhiṃ patvā pavattitavaradhammacakko rājagahaṃ upanissāya veḷuvanamahāvihāre paṭivasati.
此二者及其追随者在师父入灭时，修行善法供养佛舍利塔，施以黄金供养，入生天界。于众天人及人间流转之中，历数超过百万劫。大般踏未被传说有违善因恶果之记录，朱罗般踏于咖萨巴佛教法中出家，修持廻吐火石修法达二十万载，入生天宫。之后，我等师父成道，转动法轮，依止王舍城竹林精舍修行。
Imasmiṃ ṭhāne ṭhatvā imesaṃ dvinnaṃ nibbattiṃ kathetuṃ vaṭṭati. Rājagahe kira dhanaseṭṭhikulassa dhītā attano dāseneva saddhiṃ santhavaṃ katvā ‘‘aññepi me imaṃ kammaṃ jāneyyu’’nti cintetvā evamāha – ‘‘amhehi imasmiṃ ṭhāne vasituṃ na sakkā, sace me mātāpitaro imaṃ dosaṃ jānissanti, khaṇḍākhaṇḍaṃ karissanti, videsaṃ gantvā vasissāmā’’ti hatthasāraṃ gahetvā aggadvārena nikkhamitvā ‘‘yattha vā tattha vā aññehi ajānanaṭṭhānaṃ gantvā vasissāmā’’ti ubhopi agamaṃsu.
于此场所，针对上述两种转变修习法门，有所论述。王舍城有富商女，携其侍女共聚议，思虑言：“吾等不能久留于此地，如父母知晓此短处，将破坏我们的计划，唯有飘零他乡，寄身他处为宜。”遂携带手杖，从首尾之门户出发，言：“无论何处，皆当与他人共享此无明暗处，谨慎居住。”二人同时出发。
Tesaṃ ekasmiṃ ṭhāne vasantānaṃ saṃvāsamanvāya tassā kucchiyaṃ gabbho patiṭṭhāsi. Sā gabbhassa paripākaṃ āgamma sāmikena saddhiṃ mantesi – ‘‘gabbho me paripākaṃ gato, ñātimittādivirahite ṭhāne gabbhavuṭṭhānaṃ nāma ubhinnampi amhākaṃ dukkhameva, kulagehameva gacchāmā’’ti. So ‘‘ajja gacchāma, sve gacchāmā’’ti divase atikkamāpesi. Sā cintesi – ‘‘ayaṃ bālo attano dosamahantāya gantuṃ na ussahati, mātāpitaro ca nāma ekantahitā, ayaṃ gacchatu vā mā vā, mayā gantuṃ vaṭṭatī’’ti. Tasmiṃ gehā nikkhante sā gehe parikkhāraṃ paṭisāmetvā attano kulagharaṃ gatabhāvaṃ anantaragehavāsīnaṃ ārocetvā maggaṃ paṭipajji.
那些人住在同一处时，其夫人在孕育胎儿方面得以安住。胎儿成熟后，她与丈夫商议说：『胎儿已成熟，我愿在无亲眷等干扰的地方生子，这样胎儿出生后即使我们二人中有不幸，也能安然回到家中。』丈夫说：『今天就去吧，各自回各自的家。』于是当天过去了。她心中思虑：『这个愚人不肯为自身灾难前往，父母倒是一片好意，无论他去不去，我都要去。』于是，她离开家中，收拾随身物品，前往自己的家，途中告知家中居民自己的去意，开始遵行道路。
Atha so puriso gharaṃ āgato taṃ adisvā paṭivissake pucchitvā ‘‘kulagharaṃ gatā’’ti sutvā vegena anubandhitvā antarāmagge sampāpuṇi. Tassāpi tattheva gabbhavuṭṭhānaṃ ahosi. So ‘‘kiṃ idaṃ bhadde’’ti pucchi. Sāmi eko putto jātoti. Idāni kiṃ karissāmāti? Yassa atthāya mayaṃ kulagharaṃ gacchāma, taṃ kammaṃ antarāva nipphannaṃ, tattha gantvā kiṃ karissāma, nivattāmāti dvepi ekacittā hutvā nivattiṃsu. Tassa dārakassa ca panthe jātattā panthakoti nāmaṃ akaṃsu. Tassā nacirasseva aparopi gabbho patiṭṭhahi. Sabbaṃ purimanayeneva vitthāretabbaṃ. Tassapi dārakassa panthe jātattā paṭhamajātassa mahāpanthakoti nāmaṃ katvā pacchājātassa cūḷapanthakoti nāmaṃ akaṃsu.
后来那男方回来，得知此事后赶来问道：『你已去家中了吗？』听闻后他迅速追来，进入中道，胎儿也在此时出生。男子问：『这是何事，夫人？』她答道：『是个儿子刚出生。现在该怎么办呢？如果为了利益我们前往家中，那个业果中途产生，我们去那里又能做什么呢？还是回去吧。』两人同心回转。因是儿子的路，便为他命名：长子的路称为『大路』，次子的路称为『小路』。不久，她又怀孕。所有细节皆依前准备。该子路名为『长子的路』，后子称为『小路』。
Te dvepi dārake gahetvā attano vasanaṭṭhānameva gatā. Tesaṃ tattha vasantānaṃ ayaṃ mahāpanthakadārako aññe dārakajane ‘‘cūḷapitā mahāpitā ayyako ayyikā’’ti vadante sutvā mātaraṃ paṭipucchi – ‘‘amma, aññe dārakā kathenti ‘ayyako ayyikā’ti, kiṃ amhākaṃ ñātakā natthī’’ti? Āma, tāta, tumhākaṃ ettha ñātakā natthi, rājagahanagare pana vo dhanaseṭṭhi nāma ayyako, tattha tumhākaṃ bahū ñātakāti. Kasmā tattha na gacchatha ammāti? Sā attano agamanakāraṇaṃ puttassa akathetvā puttesu punappunaṃ kathentesu sāmikamāha – ‘‘ime dārakā ativiya maṃ kilamenti, kiṃ no mātāpitaro disvā maṃsaṃ khādissanti, ehi dārakānaṃ ayyakakulaṃ dassemā’’ti. Ahaṃ sammukhā bhavituṃ na sakkhissāmi, taṃ pana nayissāmīti. ‘‘Sādhu sāmi, yena kenaci upāyena dārakānaṃ ayyakakulameva daṭṭhuṃ vaṭṭatī’’ti dvepi janā dārake ādāya anupubbena rājagahaṃ patvā nagaradvāre ekissā sālāya nivāsaṃ katvā dārakamātā dve dārake gahetvā āgatabhāvaṃ mātāpitūnaṃ ārocāpesi.
两个孩子被带走，进入他们的住处。有一天正值长子行走时，他听见其他孩子们说：『他是大父，是大叔和大婶。』于是询问母亲：『母亲，其他孩子说“大叔、大婶”，这是不是我们没有亲属？』母亲回答：『是的，孩子，你们这里确实没有亲属，但在王舍城有位富户，名叫伊人，是你的许多亲属，为什么你们不去那里呢？』她告诉怀孕儿子，因未理会儿子、多次与夫人说话，夫人便说：『这些孩子过于纠缠，父母若见了必然吃苦，我们去看望那孩子的父亲家族吧。』『我无法当面见他们，但会带你去。』两个人带着孩子，先到王舍城，在市门附近一所小屋安置，母亲带着两个孩子前往父母处告知情况。
Te taṃ sāsanaṃ sutvā saṃsāre saṃsarantānaṃ na putto na dhītā nāma natthi, te amhākaṃ mahāparādhikā, na sakkā tehi amhākaṃ cakkhupathe ṭhātuṃ. Ettakaṃ pana dhanaṃ gahetvā dvepi janā phāsukaṭṭhānaṃ gantvā jīvantu, dārake pana idha pesentūti. Seṭṭhidhītā mātāpitūhi pesitaṃ dhanaṃ gahetvā dārake āgatadūtānaṃ hattheyeva datvā pesesi . Dārakā ayyakakule vaḍḍhanti. Tesu cūḷapanthako atidaharo, mahāpanthako pana ayyakena saddhiṃ dasabalassa dhammakathaṃ sotuṃ gacchati. Tassa niccaṃ satthu sammukhe dhammaṃ suṇantassa pabbajjāya cittaṃ nami. So ayyakaṃ āha – ‘‘sace tumhe anujāneyyātha, ahaṃ pabbajjeyya’’nti. ‘‘Kiṃ vadesi, tāta, mayhaṃ sakalalokassapi pabbajjato taveva pabbajjā bhaddikā. Sace sakkosi, pabbaja, tātā’’ti sampaṭicchitvā satthu santikaṃ gato. Satthā ‘‘kiṃ, mahāseṭṭhi, dārako te laddho’’ti? ‘‘Āma, bhante, ayaṃ dārako mayhaṃ nattā, tumhākaṃ santike pabbajāmīti vadatī’’ti āha.
他们听闻了佛法，活在轮回中且没有子女的感受，认为我们是你们的大违犯，不能以他们为依止之眼。带着大量财富，两人前往皮库寺庙生存，母亲以给子女父母寄来的财富送去了。孩子成长在父亲家族。长子则性急，常与父亲听法十牛之力。时常在师面前恭敬听法，心生出家念。父亲说：『若你愿意出家，我愿为你出家。』孩子答：『父亲，我虽为全世界出家者，你才是我的出家亲。若可行，请出家吧，父亲。』儿童答应后，前往师所。师言：『什么，富商，你有子了？』答曰：『是的，尊者，此儿乃我所养，愿在你身边出家。』
Satthā aññataraṃ piṇḍacārikaṃ ‘‘imaṃ dārakaṃ pabbājehī’’ti āṇāpesi. Thero tassa tacapañcakakammaṭṭhānaṃ ācikkhitvā pabbājesi. So bahuṃ buddhavacanaṃ uggaṇhitvā paripuṇṇavasso upasampadaṃ labhi. Upasampanno hutvā yonisomanasikāre kammaṃ karonto catunnaṃ arūpāvacarajjhānānaṃ lābhī hutvā jhānaṅgehi vuṭṭhāya arahattaṃ pāpuṇi. Iti so saññāvivaṭṭakusalānaṃ aggo jāto. So jhānasukhena phalasukhena vītināmento cintesi – ‘‘sakkā nu kho imaṃ sukhaṃ cūḷapanthakassa dātu’’nti. Tato ayyakaseṭṭhissa santikaṃ gantvā ‘‘mahāseṭṭhi sace tumhe sampaṭicchatha, ahaṃ cūḷapanthakaṃ pabbājeyya’’nti āha. Pabbājetha, bhanteti . Thero cūḷapanthakadārakaṃ pabbājetvā dasasu sīlesu patiṭṭhāpesi. Cūḷapanthakasāmaṇero bhātikassa santike.
师又派一位托钵者说：『令此孩子出家吧。』长老吩咐了五分戒律后，令孩子出家。孩子广泛学习佛语，修持完满，满一年获得比库戒。受戒后，因勤修内观思惟，修得四无色界禅定，起禅时得阿拉汉果。于是成为善于转达觉知者的先锋。禅定乐趣和果乐激励他思索：『我可否将此乐赐予小儿之路？』之后前往父亲家，言说：『富商若愿意，我愿令小儿出家。』富商说：『可行，尊者。』长老为小儿开辟道路，使受十戒。小儿是小儿的沙门，亦是兄弟。
‘‘Padumaṃ yathā kokanadaṃ sugandhaṃ,
就如莲花与香水之波纹，
Pāto siyā phullamavītagandhaṃ;
应该是果实成熟、散发芳香的季节；
Aṅgīrasaṃ passa virocamānaṃ,
看到天上的星宿辉映闪耀，
Tapantamādiccamivantalikkhe’’ti. (saṃ. ni. 1.123; a. ni. 5.195) –
宛如高悬于天空之中炽热燃烧的金刚火；（引自律藏节要 1.123；增支部 5.195）——
Imaṃ gāthaṃ gaṇhāti. Gahitagahitapadaṃ uparūparipadaṃ gaṇhantassa nassati. Tassa imaṃ gāthaṃ gahetuṃ vāyamantasseva cattāro māsā atikkantā. Atha naṃ mahāpanthako āha – ‘‘cūḷapanthaka, tvaṃ imasmiṃ sāsane abhabbo, catūhi māsehi ekagāthampi gahetuṃ na sakkosi, pabbajitakiccaṃ pana tvaṃ kathaṃ matthakaṃ pāpessasi, nikkhama ito’’ti. So therena paṇāmito vihārapaccante rodamāno aṭṭhāsi.
这首偈颂应当这样理解。取其相连契合的词句，略去上下尾声，反复积累者才能完整记忆此偈。该比库尝试默记此偈，历时四个月而未能成功。时，长老马帕卓对他说：『朱腊般踏咖，你在此教法中不称职，四个月尚未能记住一首偈颂，既然出家了，你要如何完成修行目标，怎能辜负此生？』于是此比库在僧舍旁痛哭，跪立七日。
Tena samayena satthā rājagahaṃ upanissāya jīvakambavane viharati. Tasmiṃ samaye jīvako purisaṃ pesesi ‘‘pañcahi bhikkhusatehi saddhiṃ satthāraṃ nimantehī’’ti. Tena kho pana samayena mahāpanthako bhattuddesako hoti. So ‘‘pañcannaṃ bhikkhusatānaṃ bhikkhaṃ sampaṭicchatha, bhante’’ti vutto ‘‘cūḷapanthakaṃ ṭhapetvā sesānaṃ sampaṭicchāmī’’ti āha. Cūḷapanthako taṃ kathaṃ sutvā bhiyyosomattāya domanassappatto ahosi. Satthā cūḷapanthakassa khedaṃ disvā ‘‘cūḷapanthako mayi gate bujjhissatī’’ti gantvā avidūre ṭhāne attānaṃ dassetvā ‘‘kiṃ tvaṃ, panthaka, rodasī’’ti āha. Bhātā maṃ, bhante, paṇāmetīti. Panthaka, tuyhaṃ bhātikassa parapuggalānaṃ āsayānusayañāṇaṃ natthi, tvaṃ buddhaveneyyapuggalo nāmāti iddhiyā abhisaṅkharitvā suddhaṃ coḷakhaṇḍaṃ adāsi ‘‘imaṃ gahetvā ‘rajoharaṇaṃ rajoharaṇa’nti vatvā bhāvehi panthakā’’ti.
那时世尊依止于王舍城基瓦林园而住。基瓦那时派遣男人请示比库众：“请与五十比库同去，请尊者前来。”彼时长老马帕卓正负责分发饭食，他说道：“请布置朱腊般踏咖，其他人我来分发。”朱腊般踏咖闻听此言，悲伤忧愁更甚。世尊见其忧愁，对他说：“朱腊般踏咖，你应当对我觉悟。”之后到一处不远处，示现自身问：“汝何故悲伤？”比库答曰：“尊者，弟子跪拜于尊者处。”朱腊般踏咖，你没有观察弟子的根性与习气，你是佛陀所赞许之人，却用神通作祟，给出净洁断恶之咒语『摧除烦恼，摧除烦恼』，叫我用心念持诵者。”
So satthārā dinnaṃ coḷakhaṇḍaṃ ‘‘rajoharaṇaṃ rajoharaṇa’’nti hatthena parimajjanto nisīdi. Tassa parimajjantassa lomāni kiliṭṭhadhātukāni jātāni. Puna parimajjantassa ukkhaliparipuñchanasadisaṃ jātaṃ. So ñāṇaparipākaṃ āgamma tattha khayavayaṃ paṭṭhapetvā cintesi – ‘‘idaṃ coḷakhaṇḍaṃ pakatiyā paṇḍaraṃ parisuddhaṃ, upādinnakasarīraṃ nissāya kiliṭṭhaṃ jātaṃ, idaṃ cittampi evaṃgatikamevā’’ti. Samādhiṃ bhāvetvā cattāri rūpāvacarajjhānāni pādakāni katvā saha paṭisambhidāhi arahattaṃ pāpuṇi. So manomayajjhānalābhī hutvā eko hutvā bahudhā, bahudhā hutvā eko bhavituṃ samattho ahosi. Arahattamaggeneva cassa tepiṭakañca cha abhiññā ca āgamiṃsu.
世尊持诵此断恶咒语，用手画圈涂抹熏涤身心。涂抹间，比库体毛生出了污垢。再次涂抹，如同扫帚聚集脏污。于是他依智识成熟，确认生死消灭，思惟道理：“这身上的污垢，实乃斑驳不纯，依附于我从非净之体生起，心亦如是。”修习定力，完成观身四禅，集中足迹于禅定之中，终得阿拉汉果。彼时心念灵通，能随意变一为多、多为一，多化一、一合多，遂得阿拉汉道果及三藏六通智慧。
Punadivase satthā ekūnehi pañcahi bhikkhusatehi saddhiṃ gantvā jīvakassa nivesane nisīdi. Cūḷapanthako pana attano bhikkhāya asampaṭicchitattāyeva na gato. Jīvako yāguṃ dātuṃ ārabhi, satthā hatthena pattaṃ pidahi. Kasmā, bhante, na gaṇhathāti? Vihāre eko bhikkhu atthi jīvakāti . So purisaṃ pahiṇi ‘‘gaccha, bhaṇe, vihāre nisinnaṃ ayyaṃ gahetvā ehī’’ti. Cūḷapanthakattheropi tassa purisassa pure āgamanāyeva bhikkhusahassaṃ nimminitvā ekampi ekena asadisaṃ, ekassapi ca cīvaravicāraṇādisamaṇakammaṃ aññena asadisaṃ akāsi. So puriso vihāre bhikkhūnaṃ bahubhāvaṃ disvā gantvā jīvakassa kathesi – ‘‘bhante, imasmiṃ vihāre bhikkhusaṅgho bahutaro, tato pakkositabbaṃ bhadantaṃ na jānāmī’’ti. Jīvako satthāraṃ paṭipucchi – ‘‘konāmo, bhante, vihāre nisinnabhikkhū’’ti? Cūḷapanthako nāma jīvakāti. Gaccha bho ‘‘cūḷapanthako nāma kataro’’ti pucchitvā ānehīti. So vihāraṃ gantvā ‘‘cūḷapanthako nāma, bhante, kataro’’ti pucchi. ‘‘Ahaṃ cūḷapanthako ahaṃ cūḷapanthako’’ti bhikkhusahassampi kathesi. So punāgantvā jīvakassa kathesi ‘‘sahassamattā bhikkhū sabbepi ‘ahaṃ cūḷapanthako ahaṃ cūḷapanthako’ti kathenti, ahaṃ ‘asuko nāma pakkositabbo’ti na jānāmī’’ti. Jīvakopi paṭividdhasaccatāya ‘‘iddhimā bhikkhū’’ti nayato ñatvā ‘‘paṭhamaṃ kathanabhikkhumeva ‘tumhe satthā pakkosatī’ti vatvā cīvarakaṇṇe gaṇha tātā’’ti āha. So vihāraṃ gantvā tathā akāsi, tāvadeva sahassamattā bhikkhū antaradhāyiṃsu. So theraṃ gahetvā agamāsi. Satthā tasmiṃ khaṇe yāguṃ gaṇhi.
一日，世尊与一千零五十名比库众一同前往基瓦的住处坐下。朱腊般踏咖因不满自己弟子的随和性，未至。基瓦开始布施祭品，世尊以手持盘遮挡。有人问：“尊者，何故不接？”基瓦住处有一比库，此人对其使者说：“去，请带此尊者留宿。”朱腊般踏长老亦引领一千名比库，逐一不相上下，在衣钵等僧侣事务上各不相让。那人见那住处比库众众多，便去基瓦处说：“尊者，此处比库僧团甚多，恐难请尊者去。”基瓦问：“尊者，这住处的比库是谁？”朱腊般踏即是基瓦之意。请尊者前来，问称“朱腊般踏长老是哪位？”众千万比库答曰：“我是朱腊般踏，我是朱腊般踏。”基瓦回来说：“数千比库都如此自称，我却不知应当如何指出他们的过错。”基瓦知此真实，称曰“矫健比库。”嘱咐比库：“初次应如何说：‘你已惹尊者恼怒，速拿衣服来’。”基瓦去住处照办，数千比库随即失散。基瓦携朱腊般踏长老离开。世尊当时取祭品。
Dasabale bhattakiccaṃ katvā vihāraṃ gate dhammasabhāyaṃ kathā udapādi ‘‘yāva mahantā vata buddhā nāma cattāro māse ekagāthaṃ gaṇhituṃ asakkontaṃ bhikkhuṃ evaṃmahiddhikaṃ akaṃsū’’ti. Satthā tesaṃ bhikkhūnaṃ cittācāraṃ ñatvā gantvā paññattāsane nisajja ‘‘kiṃ vadetha, bhikkhave’’ti pucchi. Na bhagavā aññaṃ kiñci kathema, cūḷapanthakena tumhākaṃ santikā mahālābho laddhoti tumhākaṃyeva guṇaṃ kathemāti. Anacchariyaṃ, bhikkhave, idāni mayhaṃ ovādaṃ katvā lokuttaradāyajjalābho, ayaṃ atītepi aparipakkañāṇe ṭhitassa mayhaṃ ovādaṃ katvā lokiyadāyajjaṃ labhīti. Bhikkhū ‘‘kadā, bhante’’ti āyāciṃsu. Satthā tesaṃ bhikkhūnaṃ atītaṃ āharitvā dassesi.
世尊完成餐后，入住处参加法会，发起议论：“直到诸大佛名下四个月内，有一比库不能随口集诵单行偈，如此多才甚为罕见。”世尊知道那些比库的心行，安坐席间问：“比库们，应说些什么呢？”世尊不作他言，道：“朱腊般踏是你们当中极大的财富，宜当称赞。”诸比库恭请：“尊者，何时？”，世尊便以过去事迹演说给他们听。
Bhikkhave, atīte bārāṇasīnagare brahmadatto nāma rājā rajjaṃ kāresi. Tasmiṃ samaye cūḷakaseṭṭhi nāma paṇḍito byatto sabbanimittāni jānāti. So ekadivasaṃ rājūpaṭṭhānaṃ gacchanto antaravīthiyaṃ matamūsikaṃ disvā tasmiṃ khaṇe nakkhattaṃ samānetvā idamāha – ‘‘sakkā cakkhumatā kulaputtena imaṃ undūraṃ gahetvā dārabharaṇañca kātuṃ kammante ca payojetu’’nti. Aññataro duggatakulaputto taṃ seṭṭhissa vacanaṃ sutvā ‘‘nāyaṃ ajānitvā kathessatī’’ti mūsikaṃ gahetvā ekasmiṃ āpaṇe biḷārassatthāya datvā kākaṇikaṃ labhi. Tāya kākaṇikāya phāṇitaṃ kiṇitvā ekena kuṭena pānīyaṃ gaṇhitvā araññato āgacchante mālākāre disvā thokaṃ thokaṃ phāṇitakhaṇḍaṃ datvā uḷuṅkena pānīyaṃ adāsi. Te tassa ekekaṃ pupphamuṭṭhiṃ adaṃsu. So tena pupphamūlena punadivasepi phāṇitañca pānīyaghaṭañca gahetvā pupphārāmameva gato. Tassa taṃdivasaṃ mālākārā aḍḍhaocitake pupphagacche datvā agamaṃsu. So nacirasseva iminā upāyena aṭṭha kahāpaṇe labhi.
诸比库，当年在巴拉纳希城，有一国王名梵达多统治。时有一智者名朱拉塞提，通晓诸事。有日他往王宫，见胡子比喻为老鼠，目下正聚星宿，便言：“凭眼目者，可带着家族驮钱并作经营。”一恶贯满盈者听说此言，拿老鼠送去给一主人，用鸟带笼买去一壶水。等同人以串珠模样带回来，分给他们一小块肉。次日他带着香花和饮料去花园，给予花环，花多堆积成半月形。他散布这花计，短日内收获八个铜钱。
Puna ekasmiṃ vātavuṭṭhidivase chaḍḍitauyyānaṃ gantvā patitadārūnaṃ rāsiṃ katvā nisinno rājakumbhakārassa santikā soḷasa kahāpaṇe labhi. So catuvīsatiyā kahāpaṇesu jātesu ‘‘atthi ayaṃ upāyo mayha’’nti nagaradvārato avidūre ṭhāne ekaṃ pānīyacāṭiṃ ṭhapetvā pañcasate tiṇahārake pānīyena upaṭṭhahi. Te āhaṃsu – ‘‘tvaṃ, samma, amhākaṃ bahupakāro, kiṃ te karomā’’ti? Sopi ‘‘mayhaṃ kicce uppanne karissathā’’ti vatvā ito cito ca vicaranto thalapathakammikena ca jalapathakammikena ca saddhiṃ mittasanthavaṃ akāsi. Tassa thalapathakammiko ‘‘sve imaṃ nagaraṃ assavāṇijako pañca assasatāni gahetvā āgamissatī’’ti ācikkhi. So tassa vacanaṃ sutvā tiṇahārakānaṃ saññaṃ datvā ekekaṃ tiṇakalāpaṃ diguṇaṃ katvā āharāpesi. Atha so assānaṃ nagaraṃ paviṭṭhavelāya tiṇakalāpasahassaṃ antaradvāre rāsiṃ katvā nisīdi. Assavāṇijo sakalanagare assānaṃ cāriṃ alabhitvā tassa sahassaṃ datvā taṃ tiṇaṃ gaṇhi.
又一刮风天，他往弃园，切割倒下树木，坐在名叫王囊鼓工匠旁边，得十六铜钱。产生二十四铜钱后，在城门附近原野处摆一壶饮水。人问：“你为何如此多劳碌？”他说：“我有事需做。”他在此来回行走，结交军队和水路同行者。一水路军队言：“此城之主为五百大商家来临者。”他听后，将草堆装运等事安排妥当。
Tato katipāhaccayenassa samuddakammikasahāyako ārocesi ‘‘paṭṭanaṃ mahānāvā āgatā’’ti. So ‘‘atthi ayaṃ upāyo’’ti aṭṭhahi kahāpaṇehi sabbaparivārasampannaṃ tāvakālikaṃ rathaṃ gahetvā nāvāpaṭṭanaṃ gantvā ekaṃ aṅgulimuddikaṃ nāvikassa saccakāraṃ datvā avidūre ṭhāne sāṇiṃ parikkhipāpetvā tattha nisinno purise āṇāpesi ‘‘bāhirakesu vāṇijesu āgatesu tatiyena paṭihārena ārocethā’’ti. ‘‘Nāvā āgatā’’ti sutvā bārāṇasito satamattā vāṇijā ‘‘bhaṇḍaṃ gaṇhāmā’’ti āgamaṃsu. Bhaṇḍaṃ tumhe na labhissatha, asukaṭṭhāne nāma mahāvāṇijena saccakāro dinnoti. Te tesaṃ sutvā tassa santikaṃ āgatā, pādamūlikapurisā purimasaññāvasena tatiyena pāṭihārena tesaṃ āgatabhāvaṃ ārocesuṃ. Te satamattāpi vāṇijā ekekaṃ sahassaṃ datvā tena saddhiṃ nāvāya pattikā hutvā puna ekekaṃ sahassaṃ datvā pattiṃ vissajjāpetvā bhaṇḍaṃ attano santakaṃ akaṃsu. So puriso dve satasahassāni gahetvā bārāṇasiṃ āgantvā ‘‘kataññunā bhavituṃ vaṭṭatī’’ti ekaṃ satasahassaṃ gahetvā cūḷaseṭṭhissa santikaṃ gato.
随后，几名大海运工助手报告说：“港口来大船。”他说：“我有方法。”花八铜钱拿着全副装备，前往船港，送一指环给船员，远处扔下碎石，守船之人警告：“若第三次有人来访则示警。”有听闻者百位大商家同去，护持货物，到船舱守候。大商家分给他千铜钱，船到巴拉纳希后，他去会见朱拉塞提，感谢其恩德，并送出一百铜钱。
Atha taṃ cūḷaseṭṭhi ‘‘kiṃ te, tāta, katvā idaṃ dhanaṃ laddha’’nti pucchi. So ‘‘tumhehi kathitaupāye ṭhatvā catumāsabbhantareyeva laddha’’nti āha. Seṭṭhi tassa vacanaṃ sutvā ‘‘idāni evarūpaṃ dārakaṃ parasantakaṃ kātuṃ na vaṭṭatī’’ti vayappattaṃ dhītaraṃ datvā sakalakuṭumbassa sāmikaṃ akāsi. Sopi kulaputto seṭṭhino accayena tasmiṃ nagare seṭṭhiṭṭhānaṃ gahetvā yāvatāyukaṃ ṭhatvā yathākammaṃ gato. Satthā dve vatthūni kathetvā anusandhiṃ ghaṭetvā abhisambuddhakāle imaṃ gāthamāha –
其后朱拉塞提问他：“儿子，你如何积累此财富？”他报答：“依你所教四个月间积累。”智者听后，说：“如今不能养育如此不孝子。”便将其视为全家之主。儿子是商人继承人，在该城掌管商会职位，按规矩完成职责。世尊述说两件事，撰成记述，并在觉悟时朗诵此偈。
‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;
『即使是平常人，也能以智慧敏锐且机巧的心，
Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);
激发自身，如同小小火焰般点燃自身』。此句出自《因缘经》卷一第一章第四节。
Iti satthā dhammasabhāyaṃ sannisinnānaṃ imaṃ kāraṇaṃ dassesi. Ayaṃ dvinnampi mahāsāvakānaṃ pubbapatthanato paṭṭhāya anupubbikathā. Aparabhāge pana satthā ariyagaṇaparivuto dhammāsane nisinno manomayaṃ kāyaṃ abhinimminantānaṃ cetovivaṭṭakusalānañca cūḷapanthakattheraṃ aggaṭṭhāne ṭhapesi, saññāvivaṭṭakusalānaṃ mahāpanthakanti.
是故，导师为在座法会众弟子，显示了此因缘。这亦为两大长老们自先前开始逐步开展的渐次说教。及至后半部分，导师与圣众同行，端坐于法座之上，设立弟子中擅于心意翻转、及少弥陀长老为首的第三传承派别，擅长念想观照者即称为大派。
Subhūtittheravatthu苏菩提长老事
§201
201. Tatiye araṇavihārīnanti nikkilesavihārīnaṃ. Raṇanti hi rāgādayo kilesā vuccanti, tesaṃ abhāvena nikkilesavihāro araṇavihāro nāma. So yesaṃ atthi, te araṇavihārino. Tesaṃ araṇavihārīnaṃ subhūtitthero aggoti. Kiñcāpi hi aññepi khīṇāsavā araṇavihārinova, therena pana dhammadesanāya etaṃ nāmaṃ laddhaṃ. Aññe hi bhikkhū dhammaṃ desento uddissakaṃ katvā vaṇṇaṃ vā avaṇṇaṃ vā kathenti, thero pana dhammaṃ desento satthārā desitaniyāmato anokkamitvā deseti, tasmā araṇavihārīnaṃ aggo nāma jāto.
201. 第三者称为『林中修行者』，即远离污染之修行者。因贪嗔痴等烦恼称为『垢』，绝灭其垢故名为『无垢修行者』，又称『林中修行者』。其中一位林中修行者领袖为长老净慧。且有其他已息灭诸垢亦近似林中修行者者，因长老论说法义，称此派别为『林中修行者』。其他比库传法多或少有不同，但长老传法时不混淆师说规定，故称林中修行者为其领导。
§202
202. Catutthe dakkhiṇeyyānanti dakkhiṇārahānaṃ. Tattha kiñcāpi aññepi khīṇāsavā aggadakkhiṇeyyā, thero pana piṇḍāya caranto ghare ghare mettājhānaṃ samāpajjitvā samāpattito vuṭṭhāya bhikkhaṃ gaṇhāti ‘‘evaṃ bhikkhādāyakānaṃ mahapphalaṃ bhavissatī’’ti. Tasmā dakkhiṇeyyānaṃ aggoti vutto. Attabhāvo panassa susamiddho, alaṅkatatoraṇaṃ viya cittapaṭo viya ca ativiya virocati. Tasmā subhūtīti vuccati.
202. 第四者称为南方隐士，谓居于南方的阿拉汉们。其间亦有些已断除染垢者为南方第一隐士。长老行乞时往返各家，在家中修习慈心禅定，既已成就而起身，便迎接乞食，认为『如此布施之比库必得大功德』。是故称南方隐士为其领袖。其自相甚为清净美妙，如同装饰华门或意念的明净辉耀。故又称净慧。
Tassa pañhakamme ayamanupubbikathā – ayaṃ kira padumuttare bhagavati anuppanneyeva haṃsavatīnagare brāhmaṇamahāsālakule nibbatti, nandamāṇavotissa nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā tattha sāraṃ apassanto attano parivārehi catucattālīsāya māṇavakasahassehi saddhiṃ pabbatapāde isipabbajjaṃ pabbajitvā pañca abhiññā aṭṭha samāpattiyo nibbattesi, antevāsikepi jhānalābhino akāsi.
在提问环节，此渐次说法说出——记载于世尊在波罗奈城莲花族婆罗门之家初现法时，有一名叫难达摩那娃提的男子。此人年已老，通晓三种语言，见法主旨归于实相。其后，与家属及四万四千余学徒一同前往伊希山出家，证得五种超知，得八种三昧，复得深入禅定。
Tasmiṃ samaye padumuttaro bhagavā loke nibbattitvā haṃsavatīnagaraṃ upanissāya viharanto ekadivasaṃ paccūsasamaye lokaṃ olokento nandatāpasassa antevāsikānaṃ jaṭilānaṃ arahattūpanissayaṃ nandatāpasassa ca dvīhaṅgehi samannāgatassa sāvakassa ṭhānantarapatthanaṃ disvā pātova sarīrapaṭijagganaṃ katvā pubbaṇhasamayaṃ pattacīvaramādāya sāriputtattherassa vatthumhi vuttanayeneva nandatāpasassa assamaṃ agamāsi. Tattha phalāphaladānañca pupphāsanapaññāpanañca nirodhasamāpattisamāpajjanañca vuttanayeneva veditabbaṃ.
当时，世尊果德玛在世间住持期间，依止于鸿雁城，栖居一日之满。次日清晨观察世间，见欢喜行苦行的众生中，那些根深蒂固且难入阿拉汉果的人，以及带有两翼的随侍弟子，在所在之处盘坐，正见其身体现起凋敝变化。于是他披上袈裟，前往沙利长老的住处，正如先前所说，来访欢喜行苦行者。在那里，应当知晓的有果实与非果实的布施、供献鲜花，以及涅槃境界的入与成就等义理。
Satthā pana nirodhā vuṭṭhito araṇavihāriaṅgena ca dakkhiṇeyyaṅgena cāti dvīhaṅgehi samannāgataṃ ekaṃ sāvakaṃ ‘‘isigaṇassa pupphāsanānumodanaṃ karohī’’ti āṇāpesi. So attano visaye ṭhatvā tepiṭakaṃ sammasitvā anumodanaṃ akāsi. Tassa desanāvasāne satthā sayaṃ dhammaṃ desesi. Desanāpariyosāne sabbe catucattālīsasahassāpi tāpasā arahattaṃ pāpuṇiṃsu. Nandatāpaso pana anumodakassa bhikkhuno nimittaṃ gaṇhitvā satthu desanānusārena ñāṇaṃ pesetuṃ nāsakkhi. Satthā ‘‘etha, bhikkhavo’’ti sesabhikkhūnaṃ hatthaṃ pasāresi. Sabbepi antarahitakesamassū iddhimayaparikkhārā vassasaṭṭhikattherā viya ahesuṃ.
世尊证得涅槃后，于林外住所南方边界示现，带有两翼的随侍弟子中便有一位沙弥，向其请求道：“请为尊者群供花表示赞同。”他于是站定领地，详审三藏经义，表示赞同。教化终了后，世尊亲自宣示法义。所有四十四万多行苦行者均得阿拉汉果。欢喜行苦行者则效随者之因缘，未能随师传授知识显现。世尊说：“诸比库啊。”伸出手来示意众比库。所有没有渴着于内在者，具智慧且拥有神足之长老，约有七十余人。
Nandatāpaso tathāgataṃ vanditvā sammukhe ṭhito āha – ‘‘bhante, yena bhikkhunā isigaṇassa pupphāsanānumodanā katā, ko nāmoyaṃ tumhākaṃ sāsane’’ti? Araṇavihāriaṅgena ca dakkhiṇeyyaṅgena ca etadaggaṃ patto esoti. ‘‘Bhante, ahampi iminā sattāhakatena adhikārakammena aññaṃ sampattiṃ na patthemi, anāgate panāhaṃ ekassa buddhassa sāsane ayaṃ thero viya dvīhaṅgehi samannāgato bhaveyya’’nti patthanaṃ akāsi. Satthā anantarāyaṃ disvā byākaritvā pakkāmi. Nandatāpasopi kālena kālaṃ dasabalassa santike dhammaṃ sutvā aparihīnajjhāno brahmaloke nibbatto. Idamassa kalyāṇakammaṃ. Antarā pana kammaṃ na kathiyati.
欢喜行苦行者礼敬如来，恭敬立于世尊面前言道：“尊者，请问为尊者群供花赞同一事，究竟是你们教法中哪一派？”在林外住所南方边界已达最高境界。他讲：“尊者，我也凭借这七周的教化职掌，未得其他功德，未来我也会如这长老般，拥有两翼随侍随从教法之中。”随即起身离去。世尊目睹其所行，详加解释后告辞。欢喜行苦行者则时常听闻法音，于十方佛力所聚之处，了悟不退转。此乃善行因。其余善行并未叙述。
So kappasatasahassaṃ atikkamitvā sāvatthiyaṃ sumanaseṭṭhissa gehe nibbatti, subhūtītissa nāmaṃ akaṃsu. Aparabhāge amhākaṃ satthā loke nibbatto rājagahaṃ upanissāya viharati. Tadā anāthapiṇḍiko seṭṭhi sāvatthiyaṃ uṭṭhānakabhaṇḍaṃ gahetvā attano sahāyakassa rājagahaseṭṭhino gharaṃ gato satthu uppannabhāvaṃ ñatvā satthāraṃ sītavane viharantaṃ upasaṅkamitvā paṭhamadassaneneva sotāpattiphale patiṭṭhāya satthāraṃ sāvatthiṃ āgamanatthāya yācitvā pañcacattālīsayojane magge yojane yojane satasahassapariccāgena vihāre patiṭṭhāpetvā sāvatthiyaṃ rājamānena aṭṭhakarīsappamāṇaṃ jetarājakumārassa uyyānabhūmiṃ koṭisanthārena kiṇitvā tattha bhagavato vihāraṃ kāretvā adāsi. Vihāramahadivase ayaṃ subhūtikuṭimbiko anāthapiṇḍikaseṭṭhinā saddhiṃ gantvā dhammaṃ suṇanto saddhaṃ paṭilabhitvā pabbaji. So upasampanno dve mātikā paguṇaṃ katvā kammaṭṭhānaṃ kathāpetvā araññe samaṇadhammaṃ karonto vipassanaṃ vaḍḍhetvā mettājhānaṃ pādakaṃ katvā arahattaṃ pāpuṇi. Dhammaṃ desento vuttanayeneva dhammaṃ katheti, piṇḍāya caranto vuttanayeneva mettājhānato vuṭṭhāya bhikkhaṃ gaṇhāti. Atha naṃ satthā imaṃ kāraṇadvayaṃ paṭicca araṇavihārīnañca dakkhiṇeyyānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesīti.
他逾越百万劫数，投生世间，于舍卫城瞿曇尊者苏摩那室中受生，名为须菩提残。之后我等世尊住于王舍城，依止处所。当时，舍卫国富豪给孤独长者携带起床衣物，以侍奉世尊时兴起，前往王舍城富商处。了解世尊现起之报，趋至世尊于冷林精舍，初次目睹即获初果，并乞求世尊前往舍卫安置。用五万四千联篷盖，道路层层铺设，建成寺院。舍卫国王购置园林，赐予建寺百千万塔，供世尊所住。寺庙大成后，此须菩提家族随长者给孤独共同前往，听闻法义，增长信解而出家。通过受具足戒，作出二项戒律过失，详细讲述修行场所，于林中行持沙门法，增长观慧，成就慈心禅定，获得阿拉汉果。讲法时即以语义表达经文内容，托钵乞食时亦从慈心禅定起座，实行比库行。后世尊依此因缘，于林外住所及南方沙弥比库中，立于先头。
Khadiravaniyarevatattheravatthu卡迪拉瓦尼亚雷瓦达长老事
§203
203. Pañcame āraññakānanti araññavāsīnaṃ. Revato khadiravaniyoti dhammasenāpatittherassa kaniṭṭhabhātiko. So yathā aññe therā araññe vasamānā vanasabhāgaṃ udakasabhāgaṃ bhikkhācārasabhāgañca sallakkhetvā araññe vasanti, na evaṃ vasi. Etāni pana sabhāgāni anādiyitvā ujjaṅgalasakkharapāsāṇavisame khadiravane paṭivasati. Tasmā āraññakānaṃ aggoti vutto.
第二百零三条。所谓第五类行林者是指居林中者。雷瓦塔长者被称为柯席罗林之佛法军师中的小辈弟子。其他长老均于林中居住，划定森林区域、水区以及布施场所。但此人不然。他舍弃上述诸区域，隐身于茂密丛林、荆棘石块、险峻柯席罗林中。因此，他被称为诸丛林长老之首。
Tassa pañhakamme ayamanupubbikathā – ayaṃ kira atīte padumuttarabuddhakāle haṃsavatīnagare nibbatto mahāgaṅgāya payāgapatiṭṭhānatitthe nāvākammaṃ karonto paṭivasati. Tasmiṃ samaye satthā satasahassabhikkhuparivāro cārikaṃ caranto payāgapatiṭṭhānatitthaṃ sampāpuṇi. So dasabalaṃ disvā cintesi – ‘‘mayhaṃ kālena kālaṃ buddhadassanaṃ nāma natthi, ayaṃ me kalyāṇakammāyūhanakkhaṇo’’ti nāvāsaṅghāṭaṃ bandhāpetvā upari celavitānaṃ kāretvā gandhamālādāmāni osāretvā heṭṭhā varapotthakaṃ cittattharaṇaṃ attharāpetvā saparivāraṃ satthāraṃ paratīraṃ tāresi.
该问答环节是逐步阐述，此人说：“这确实是过去时代，果德玛佛于鸿雁城，于恒河大河南岸比亚加城附近之码头建造船只工作时现身居住。那时，世尊与一百千比库随行，游行至比亚加码头。他见十力诸天，心想：‘我目前无暇观佛陀现教，正当此盛年经行之时。’于是组成船队，进行礼拜，装饰帆和船端，撒香花，悬挂装饰幔帐，随后携带一切随行人员，远渡彼岸，守护尊长越岸过去。”
Tasmiṃ samaye satthā ekaṃ āraññakaṃ bhikkhuṃ etadagge ṭhapesi. So nāviko taṃ disvā ‘‘mayāpi evamevaṃ anāgate ekassa buddhassa sāsane āraññakānaṃ aggena bhavituṃ vaṭṭatī’’ti satthāraṃ nimantetvā sattāhaṃ mahādānaṃ datvā satthu pādamūle nipajjitvā, ‘‘bhante, tumhehi etadagge ṭhapito so bhikkhu viya ahampi anāgate ekassa buddhassa sāsane āraññakānaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anantarāyaṃ disvā ‘‘anāgate gotamabuddhassa sāsane tvaṃ āraññakānaṃ aggo bhavissasī’’ti byākaritvā pakkāmi. Antarā pana aññaṃ kammaṃ na kathiyati.
当时，世尊于一处安置了一名森林行比库。一个船员见此说：“我将来也必将在未来一佛教法中，成为森林行比库的领袖。”于是邀请世尊，为期七天供养巨大的布施，并在世尊足下顶礼，然后起愿说：“尊者，如你安置的此处比库一般，我将来也愿成为未来一佛教中森林行比库的领袖。”世尊即刻显现，赞叹道：“你将成为未来果德玛佛教中森林行比库的领袖。”说毕，世尊即行离去，此后不再谈及其他事务。
So yāvajīvaṃ kalyāṇakammaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde magadhakkhette nālakabrāhmaṇagāme sārībrāhmaṇiyā kucchimhi paṭisandhiṃ gahetvā tiṇṇaṃ bhātikānaṃ tissannañca bhaginīnaṃ sabbakaniṭṭho hutvā nibbatti, revatotissa nāmaṃ akaṃsu. Athassa mātāpitaro cintesuṃ – ‘‘vaḍḍhitavaḍḍhite dārake samaṇā sakyaputtiyā netvā pabbājenti, amhākaṃ puttaṃ revataṃ daharameva gharabandhanena bandhissāmā’’ti samānakulato dārikaṃ ānetvā revatassa ayyikaṃ vandāpetvā, ‘‘amma, tava ayyikāya mahallakatarā hohī’’ti āhaṃsu. Revato tesaṃ kathaṃ sutvā cintesi – ‘‘ayaṃ dārikā daharā paṭhamavaye ṭhitā, imissā kira evaṃvidhaṃ rūpaṃ mama ayyikāya rūpasadisaṃ bhavissati, pucchissāmi tāva nesaṃ adhippāya’’nti cintetvā āha – ‘‘tumhe kiṃ kathethā’’ti? Tāta, ‘‘ayaṃ dārikā ayyikā viya te jaraṃ pāpuṇātū’’ti vadāmāti. So ‘‘imissā rūpaṃ evaṃvidhaṃ bhavissatī’’ti pucchi. Tāta, kiṃ vadesi, mahāpuññā evaṃvidhā hontīti.
此人终身行善，经行于人天之间，于未来佛的出现之马嘎达境内的纳拉迦婆罗门村，在沙丽婆罗门族一村落中生成，出身三姐妹中最小。其父母忧虑道：“孩子渐长，释迦族的沙门会引领他出家，我们这些父母将会被小孩牢牢束缚。”遂从同族中迎来女儿并对即将成为比库尼的她恭敬礼拜，说：“母亲，愿你成为贤良的姨母。”雷瓦达听闻此言思虑道：“此女刚满弱龄，将来也必与姨母仪表相似，我要问问她长辈。”他问说：“你们说些什么？”父亲答：“此女将如姨母一般老去。”他又问：“她容貌将如何？”父亲答：“因其生前积集大善德，容色将如是。”
So cintesi – ‘‘idaṃ kira rūpaṃ iminā niyāmena valittacaṃ bhavissati palitakesaṃ khaṇḍadantaṃ, ahaṃ evarūpe rūpe rajjitvā kiṃ karissāmi, mama bhātikānaṃ gatamaggameva gamissāmī’’ti kīḷanto viya hutvā samavaye taruṇadārake āha – ‘‘etha, bho, vidhāvanikaṃ karissāmā’’ti nikkhami. Tāta, maṅgaladivase mā bahi gacchāti. So dārakehi saddhiṃ kīḷanto viya attano dhāvanavāre sampatte thokaṃ gantvā papañcetvā āgacchati . Puna dutiyavāre sampatte tato turitaṃ viya gantvā āgato, tatiyavāre sampatte ‘‘ayaṃ me kālo’’ti ñatvā sammukhaṭṭhāneneva palāyitvā paṃsukūlikabhikkhūnaṃ nivāsaṭṭhānaṃ araññaṃ gantvā there abhivādetvā pabbajjaṃ yāci. Sappurisa mayaṃ taṃ na jānāma ‘‘kassāsi putto’’ti, tvañca alaṅkataniyāmeneva āgato, ko taṃ pabbājetuṃ ussahissatīti. So ubho bāhā paggayha ‘‘vilumpanti maṃ vilumpanti ma’’nti mahāravaṃ viravi. Ito cito ca bhikkhū sannipatitvā ‘‘sappurisa, imasmiṃ ṭhāne tava vatthaṃ vā piḷandhanaṃ vā koci gaṇhanto nāma natthi, tvañca ‘vilumpantī’ti vadasi, kiṃ sandhāya vadasī’’ti? Bhante, nāhaṃ vatthālaṅkāraṃ sandhāya vadāmi, tissannaṃ pana me sampattīnaṃ vilopo vattati, taṃ sandhāya vadāmi. Maṃ tāva tumhe mā pabbājayittha, bhātaraṃ pana me jānāthāti. Konāmo pana te bhātāti? Gihikāle upatisso nāma, idāni pana sāriputto nāma jātoti vadantīti. ‘‘Āvuso, evaṃ sante ayaṃ kulaputto amhākaṃ kaniṭṭhabhātiko nāma hoti, jeṭṭhabhātiko no dhammasenāpati puretaraṃyeva āha – ‘amhākaṃ ñātakā sabbeva micchādiṭṭhikā, yo koci amhākaṃ ñātīti āgacchati, taṃ yena tenupāyena pabbājeyyathā’ti. Ayaṃ pana therassa ajjhattabhātiko, pabbājetha na’’nti vatvā tacapañcakakammaṭṭhānaṃ ācikkhitvā pabbājayiṃsu. Atha naṃ paripuṇṇavassaṃ upasampādetvā kammaṭṭhāne yojayiṃsu.
雷瓦达思忖：“此貌相必由业力所生，现今变老必然退去，我将以此貌受缠缚——我只能随着妹妹们迁徙。”遂以嬉笑之态对年轻人说：“来，朋友，我们策划点什么。”他离去嘱咐少女母亲勿出门。与年轻人戏耍间，他沿跑道折枝玩耍归来，次日又奔跑而至，第三日知道时机到了，他仓卒逃离，走向尘堆衣比库的住地，向长老们顶礼乞受比库戒。正直人们不识他是谁，且以风雅态度出现，令人疑惑谁会乐意为他剃度。他双臂作势苍白喊叫“我被撵走，我被撵走”，僧团会集问曰：“贤士，在此之地你无衣无物，还说‘被撵走’，你为何如此言？”他答：“非因衣饰而言，而是我右肩患病，故以此为辞。”又说：“你们勿为我剃度，我熟知兄弟伴侣。”众人问：“你的兄弟是谁？”他说：“在家时名为乌碧提罗，现在称沙利子。”众人说：“朋友，说此话时他乃我们家中最小之弟，大哥曾谆谆告诫我们：‘我们全亲族都持错误见，凡称为我族者，应以此法令他出家。’他是年长长老之亲弟，应让他出家。”说毕，示范五种剃度程序，遂为其剃度。其后满一雨季，正式授具戒，投入修学道场。
Thero kammaṭṭhānaṃ gahetvā ācariyupajjhāyānaṃ avidūre ṭhāne vuttappakāraṃ khadiravanaṃ pavisitvā samaṇadhammaṃ karoti. Tassa ‘‘arahattaṃ appatvā dasabalaṃ vā bhātikattheraṃ vā na passissāmī’’ti vāyamantasseva tayo māsā atikkantā, sukhumālakulaputtassa lūkhabhojanaṃ bhuñjantassa cittaṃ valītaṃ nāma hoti, kammaṭṭhānaṃ vimokkhaṃ na gataṃ. So temāsaccayena pavāretvā vutthavasso hutvā tasmiṃyeva ṭhāne samaṇadhammaṃ karoti. Tassa samaṇadhammaṃ karontassa cittaṃ ekaggaṃ ahosi, so vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.
长老携带修行契机，至导师住处不远的地方，进入相应的相思树林修习沙门法。虽然他努力思惟“未得阿拉汉果，也未见启示有十力或兄弟长老之力相应”，且虽享用柔和家境的食物，但心灵不静，未得解脱。经此三个月证实后，长老重获开悟，过雨安居后，在同处修习沙门法，心念专注，增进观行，终于得阿拉汉果。
Athāyasmā sāriputto satthāraṃ āha – ‘‘bhante, mayhaṃ kira kaniṭṭhabhātā revato pabbajito, so abhirameyya vā na vā, gantvā naṃ passissāmī’’ti. Bhagavā revatassa āraddhavipassakabhāvaṃ ñatvā dve vāre paṭikkhipitvā tatiyavāre yācito arahattaṃ pattabhāvaṃ ñatvā, ‘‘sāriputta, ahampi gamissāmi, bhikkhūnaṃ ārocehī’’ti. Thero bhikkhusaṅghaṃ sannipātetvā, ‘‘āvuso, satthā cārikaṃ caritukāmo, gantukāmā āgacchantū’’ti sabbesaṃyeva ārocesi. Dasabalassa cārikatthāya gamanakāle ohīnakabhikkhū nāma appakā honti, ‘‘satthu suvaṇṇavaṇṇaṃ sarīraṃ passissāma, madhuradhammakathaṃ vā suṇissāmā’’ti yebhuyyena gantukāmāva bahukā honti. Iti satthā mahābhikkhusaṅghaparivāro ‘‘revataṃ passissāmī’’ti nikkhanto.
那时，具寿长老沙利子对世尊说：“尊者，听闻我这家中幼弟雷瓦得已出家，不知他如今是否安乐？我欲前往一见。”世尊知晓雷瓦正专精于观行，于两天后拒绝，再三邀请后，第三天得知其阿拉汉果，告知沙利子：“沙利子，我亦将前往，令比库僧团为你接待。”长老集合比库僧团，告知：“朋友们，世尊将出游，大家前去迎接。”因十力强者巡游时，贫弱比库甚少，希望见世尊光辉圣体，听世尊妙法，众多比库皆有此心。世尊和伟大比库僧团一同起行说：“我将去见雷瓦。”
Athekasmiṃ padese ānandatthero dvedhāpathaṃ patvā bhagavantaṃ pucchi – ‘‘bhante, imasmiṃ ṭhāne dve maggā, kataramaggena saṅgho gacchatū’’ti. Kataramaggo, ānanda, ujukoti? Bhante, ujumaggo tiṃsayojano amanussapatho, parihāramaggo pana saṭṭhiyojaniko khemo subhikkhoti. Ānanda , sīvali amhehi saddhiṃ āgatoti? Āma, bhante, āgatoti. Tena hi saṅgho ujumaggameva gaṇhatu, sīvalissa puññaṃ vīmaṃsissāmāti. Satthā bhikkhusaṅghaparivāro sīvalittherassa puññavīmaṃsanatthaṃ aṭavimaggaṃ abhiruhi. Maggaṃ abhiruhanaṭṭhānato paṭṭhāya devasaṅgho yojane yojane ṭhāne nagaraṃ māpetvā buddhappamukhassa bhikkhusaṅghassa vasanatthāya vihāre paṭiyādesi. Devaputtā raññā pesitakammakārā viya hutvā yāgukhajjakādīni gahetvā ‘‘kahaṃ ayyo sīvali, kahaṃ ayyo sīvalī’’ti pucchantā gacchanti. Thero taṃ sakkārasammānaṃ gaṇhāpetvā satthu santikaṃ gacchati. Satthā bhikkhusaṅghena saddhiṃ paribhuñji.
某时，长老阿难于一处遇见阿难长老，问：“尊者，此处有两条道，僧团应由哪条为首前行？”阿难答：“何谓为首？正道者为直道，长三十由旬，没有旁邪；另一路六十由旬，安适丰足。”阿难问：“众人是否与天王悉瓦利同来？”答曰：“是的。”所以僧团接受正道，镇守好天王悉瓦利的功德善行。世尊长老僧团为检查正道，登上森林道，引领天众徒步，途经村落，为佛制僧团安住处施舍房舍。天众如国王派遣使者，携带牺牛羊等祭品，呼唤悉瓦利长老夫妇，前来接受尊敬。长老受敬，并与世尊僧团同往。世尊和比库僧团一同前行，安居修习。
Imināva niyāmena satthā sakkārasammānaṃ anubhavanto devasikaṃ yojanaparamaṃ gantvā tiṃsayojanikaṃ kantāraṃ atikkamma khadiravaniyattherassa sabhāgaṭṭhānaṃ patto. Thero satthu āgamanaṃ ñatvā attano vasanaṭṭhāne buddhappamukhassa bhikkhusaṅghassa pahonakavihāre dasabalassa gandhakuṭiṃ rattiṭṭhānadivāṭṭhānādīni ca iddhiyā māpetvā tathāgatassa paccuggamanaṃ gato. Satthā alaṅkatapaṭiyattena maggena vihāraṃ pāvisi. Atha tathāgate gandhakuṭiṃ paviṭṭhe bhikkhū vassaggena pattasenāsanāni pavisiṃsu. Devatā ‘‘akālo āhārassā’’ti aṭṭhavidhaṃ pānakaṃ āhariṃsu. Satthā saṅghena saddhiṃ pānakaṃ pivi. Imināva niyāmena tathāgatassa sakkārasammānaṃ anubhavantasseva addhamāso atikkanto.
依此规则，圣师在经历顶礼尊敬，并乘坐天界距离极远的飞行，到达三十由旬的旷野，越过相思树林长老的住处，抵达。长老知道圣师来到，便在自己住处的佛陀前方便僧团的别院——有十头力士驻守的香舍内，日夜施展神通。当如来来到时，凭依以美饰装束为道路，进入住处。此后，如来进入香舍后，僧人们因为雨季纷纷进入安居处。天众们说：“非时取食”，于是他们取来八种饮料。圣师与僧团同饮饮料。依此规则，越过半个月，如来得大礼敬。
Athekacce ukkaṇṭhitabhikkhū ekasmiṃ ṭhāne nisīditvā kathaṃ uppādayiṃsu ‘‘satthā dasabalo ‘mayhaṃ aggasāvakassa kaniṭṭhabhātā’ti vatvā evarūpaṃ navakammikabhikkhuṃ passituṃ āgato, imassa vihārassa santike jetavanamahāvihāro vā veḷuvanavihārādayo vā kiṃ karissanti. Ayampi bhikkhu evarūpassa navakammassa kārako, kiṃ nāma samaṇadhammaṃ karissatī’’ti? Atha satthā cintesi – ‘‘mayi ciraṃ vasante idaṃ ṭhānaṃ ākiṇṇaṃ bhavissati, āraññakā bhikkhū nāma pavivekatthikā honti, revatassa aphāsuvihāro bhavissatī’’ti tato revatassa divāṭṭhānaṃ gato. Thero ekakova caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya pāsāṇaphalake nisinno satthāraṃ dūratova āgacchantaṃ disvā paccuggantvā vandi.
某些心生嫉妒的比库，坐于一处，议论说：“圣师是十头力士，且称‘我是尊长弟子最小的弟弟’。这样一个新来的小比库，来这里，他住的寺院附近是揭树林大寺或韦卢那寺等，也不知道会做什么？他会修行什么沙门法？”圣师想到：“我长住此地，必将被污染。那些森林比库，喜欢清净隐居的，将在雷瓦塔住所生活。”遂前往雷瓦塔僧舍。长老独自依靠长棍聚果的石墩坐下，远远望见圣师前来，起身欢迎顶礼。
Atha naṃ satthā pucchi – ‘‘revata, imaṃ vāḷamigaṭṭhānaṃ , caṇḍānaṃ hatthiassādīnaṃ saddaṃ sutvā kinti karosī’’ti? Tesaṃ me, bhante, saddaṃ suṇato araññarati nāma uppajjatīti. Satthā tasmiṃ ṭhāne revatattherassa pañcahi gāthāsatehi araññe nivāsānisaṃsaṃ nāma kathetvā punadivase avidūre ṭhāne piṇḍāya caritvā revatattheraṃ nivattetvā yehi bhikkhūhi therassa avaṇṇo kathito, tesaṃ kattarayaṭṭhiupāhanātelanāḷichattānaṃ pamussanabhāvaṃ akāsi. Te attano parikkhāratthāya nivattā āgatamaggeneva gacchantāpi taṃ ṭhānaṃ sallakkhetuṃ na sakkonti. Paṭhamaṃ hi te alaṅkatapaṭiyattena maggena gantvā taṃdivasaṃ pana visamamaggena gacchantā tasmiṃ tasmiṃ ṭhāne ukkuṭikaṃ nisīdanti, jāṇukena gacchanti. Te gumbe ca gacche ca kaṇṭake ca maddantā attano vasitasabhāgaṭṭhānaṃ gantvā tasmiṃ tasmiṃ khadirakhāṇuke attano chattaṃ sañjānanti, upāhanaṃ kattarayaṭṭhiṃ telanāḷiṃ sañjānanti. Te tasmiṃ samaye ‘‘iddhimā ayaṃ bhikkhū’’ti ñatvā attano parikkhāre ādāya ‘‘dasabalassa paṭiyattasakkāro nāma evarūpo hotī’’ti vadantā āgamaṃsu.
圣师问他：“雷瓦塔，闻此猛象及大象等声音，你作何解？”他说：“比肩听闻此声，生出‘森林静居’之念。”圣师于此处为雷瓦塔长老说了五百颂诗，论述森林生活根由。次日，在不远之处结跏趺坐乞食，众比库谈论嫌弃长老，做出用带刺杖、油涂抹以及叉木制伞蓑遮蔽等行为。比库们为自己卧室住处四处上下攀登，涉足丘陵山谷，携带自己伞蓑及二十三肘长油管伞。众人于此时说：“此比库有神通”，且语称：“这是十头力士护法的礼敬。”
Purato gatabhikkhū, visākhā upāsikā, attano gehe nisinnakāle pucchati – ‘‘manāpaṃ nu kho, bhante, revatattherassa vasanaṭṭhāna’’nti? Manāpaṃ upāsike nandanavanacittalatādipaṭibhāgaṃ taṃ senāsananti. Atha nesaṃ sabbapacchato āgatabhikkhū pucchi – ‘‘manāpaṃ, ayyā, revatattherassa vasanaṭṭhāna’’nti. Mā puccha upāsike, kathetuṃ ayuttaṭṭhānametaṃ, ujjaṅgalaṃ sakkharapāsāṇavisamaṃ khadiravanaṃ etaṃ, tattha so bhikkhu viharatīti. Visākhā, purimānañca pacchimānañca bhikkhūnaṃ kathaṃ sutvā ‘‘kesaṃ nu kho kathā saccā’’ti pacchābhatte gandhamālaṃ ādāya dasabalassa upaṭṭhānaṃ gantvā, vanditvā ekamantaṃ nisinnā satthāraṃ pucchi – ‘‘bhante, revatattherassa vasanaṭṭhānaṃ ekacce, ayyā, vaṇṇenti, ekacce nindanti, kiṃ nāmetaṃ, bhante’’ti? Visākhe ramaṇīyaṃ vā hotu mā vā, yasmiṃ ṭhāne ariyānaṃ cittaṃ ramati, tadeva ṭhānaṃ ramaṇīyaṃ nāmāti vatvā imaṃ gāthamāha –
前来访客的比库维萨迦近事女居士，于家中坐时问：“请问，雷瓦塔长老的住所舒服吗？”“舒服”此问话为女居士对森林林中荷叶部分的称呼。随后后方访来的比库们也问：“尊者，此处住处可舒服？”答曰：“不要去问近侍女居士，此地荒野崎岖，石头多且不平，有相思树林，彼比库住此。”维萨迦及其他先来后到的比库们听说此事，讨论“这话是真是假”，送上香花，前往十头力士祠所敬礼，与圣师共坐一隅。圣师问：“尊者，雷瓦塔长老住处，有些人称赞，有些人贬损，这是什么意思？”维萨迦说：“愿它优美或不美，凡圣人心怡处，即是优美住处。”于是诵说偈语。
‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;
“不论乡村或森林，亦或耕地或荒野；
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti. (dha. pa. 98; saṃ. ni. 1.261);
有阿拉汉修行处，彼处即是优美住所。”（等语出自《法句经》第98偈及《相应部》1.261处）
Atha satthā aparabhāge jetavanamahāvihāre ariyagaṇamajjhe nisinno theraṃ āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesīti.
于是，世尊在上座部丛林中，坐于迦叶林大寺的圣众中央，在出家比库们的主位上安置长老。
Kaṅkhārevatattheravatthu康卡雷瓦达长老事
§204
204. Chaṭṭhe jhāyīnanti jhānalābhīnaṃ jhānābhiratānaṃ. So kira thero yā jhānasamāpattiyo dasabalo samāpajjati, tato appataraṃ ṭhapetvā bahutarā samāpajjati. Tasmā jhāyīnaṃ aggo nāma jāto. Kaṅkhāyanabhāvena kaṅkhārevatoti vuccati. Kaṅkhā nāma kukkuccaṃ, kukkuccakoti attho. Kiṃ pana aññe kukkuccakā natthīti? Atthi, ayaṃ pana thero kappiyepi kukkuccaṃ uppādesi. Tenassa kukkuccakatā atipākaṭā jātāti kaṅkhārevatotveva saṅkhaṃ gato.
第二百零四条 第六禅定者者者言，指禅定获得者、禅定喜好者。是条意谓，此长老所获得的禅定修成功德深厚，可达到十重禅力，由此渐次安置，越安置越多，因此被称为禅定者之首。由疑虑妄念所生的忧虑名为『疑』；疑即烦恼。且更有烦恼无有？有，此长老亦生烦恼。由其烦恼异常显著，犹如忧虑之壳，故称为忧虑之壳，乃至忘怀溃散。
Tassa pañhakamme ayamanupubbikathā – ayaṃ kira padumuttarabuddhakāle purimanayeneva mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ jhānābhiratānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti desanāvasāne satthāraṃ nimantetvā purimanayeneva sattāhaṃ mahāsakkāraṃ katvā bhagavantaṃ āha – ‘‘bhante, ahaṃ iminā adhikārakammena na aññaṃ sampattiṃ patthemi, yathā pana so tumhehi ito sattadivasamatthake bhikkhu jhāyīnaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane jhāyīnaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anāgataṃ oloketvā samijjhanabhāvaṃ disvā ‘‘anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tassa sāsane tvaṃ jhāyīnaṃ aggo bhavissasī’’ti byākaritvā pakkāmi.
就其疑问过程逐一叙说——此条谓，在曾经莲花出世佛时代，有一天，一众大德与圣众一同至寺游观，听闻法义，见一禅定欢喜之比库被安置于圣众最上位，于是世尊集会讲法结束之际，召该大德入座，泛说“我未来当也应如是而成”，此后该大德连日布施称赞世尊，并于七日结束后起誓：“我凭此自昭愿，愿当有一未来佛法中成为禅定诸比库之首。”世尊观看未来，显现喜悦而言：“未来一千百千年以后，名果德玛者佛当出世，汝将成为禅定诸比库之首。”言毕而去。
So yāvajīvaṃ kalyāṇakammaṃ katvā kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ bhagavato kāle sāvatthinagare mahābhogakule nibbatto pacchābhattaṃ dhammassavanatthaṃ gacchantena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dasabalassa dhammakathaṃ sutvā saddhaṃ paṭilabhitvā pabbajito upasampadaṃ labhitvā kammaṭṭhānaṃ kathāpetvā jhānaparikammaṃ karonto jhānalābhī hutvā jhānameva pādakaṃ katvā arahattaphalaṃ pāpuṇi. So dasabalena samāpajjitabbasamāpattīnaṃ appatarā ṭhapetvā bahutarā samāpajjanto ahorattaṃ jhānesu ciṇṇavasī ahosi. Atha naṃ aparabhāge satthā imaṃ guṇaṃ gahetvā jhāyīnaṃ aggaṭṭhāne ṭhapesi. ‘‘Akappiyo, āvuso guḷo, akappiyā muggā’’ti (mahāva. 272) evaṃ pana kappiyesveva vatthūsu kukkuccassa uppāditatāya kukkuccasaṅkhātāya kaṅkhāya bhāvena kaṅkhārevatoti saṅkhaṃ gatoti.
彼大德命终后，转世千百千次在人天间游行，于我尊在世时生于舍卫城大富之家。饭后为修习法理，随众至寺游观，听闻十重禅力之法义，生深信信心，遂出家受具足戒，修行正法，著手禅定之修习，得禅力，并以禅定为基，证阿拉汉果。彼虽禅力成就最少安置十重禅力之少位，更多者居多，以日夜不断于禅定中安住。后来，世尊在佛教后半半部，将此德收藏，并安置于禅定诸比库之最高位。此禅定诸比库之首，当称为“烦恼之壳，粗重恶浊亦如此”。此处烦恼，犹如忧虑壳，因烦恼生成，故诸忧虑称为忧虑壳。
Soṇakoḷivisattheravatthu索那拘利毗萨长老事
§205
205. Sattame āraddhavīriyānanti paggahitavīriyānaṃ paripuṇṇavīriyānaṃ. Soṇo koḷivisoti soṇoti tassa nāmaṃ, koḷivisoti gottaṃ. Koṭivessoti vā attho, issariyena koṭippattassa vessakulassa dārakoti adhippāyo. Yasmā pana aññesaṃ bhikkhūnaṃ vīriyaṃ nāma vaḍḍhetabbaṃ hoti, therassa pana hāpetabbameva ahosi. Tasmā esa āraddhavīriyānaṃ aggo nāma jāto.
第二百零五条 第七精进者者者，专指出力精进、圆满精进者。此长老名曰索那，族姓为拘梨微施。拘梨微施直言，指统领者家族之子弟。因为诸比库皆应增长精进，此长老反应应当被削减，故被称为精进者首。
Tassa pañhakamme ayamanupubbikathā – ayaṃ kira atīte padumuttarabuddhakāle seṭṭhikule nibbatti, sirivaḍḍhakumārotissa nāmaṃ akaṃsu. So vayappatto purimanayeneva vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti desanāpariyosāne dasabalaṃ nimantetvā sattāhaṃ mahādānaṃ datvā vuttanayeneva patthanaṃ akāsi. Satthā tassa patthanāya samijjhanabhāvaṃ disvā purimanayeneva byākaritvā vihāraṃ gato.
其问答详述——谓过去莲花出世佛时代，出世于商贾家中，名为富贵幼子。其年老时，亦与众人一同至寺游观，倾听法义，见一精进者长老安置至众首，泛言“我未来亦应如此。”说法毕时，招待十重禅力诸比库，并七日布施大礼。世尊观察其发心，道别后还至寺中。
Sopi sirivaḍḍhaseṭṭhi yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kappasatasahassaṃ atikkamitvā imasmiṃ kappe parinibbute kassapadasabale anuppanne amhākaṃ bhagavati bārāṇasiyaṃ kulagehe paṭisandhiṃ gaṇhi. So attano sahāyakehi saddhiṃ gaṅgāyaṃ kīḷati. Tasmiṃ samaye eko jiṇṇacīvariko paccekabuddho ‘‘bārāṇasiṃ upanissāya gaṅgātīre paṇṇasālaṃ katvā vassaṃ upagacchissāmī’’ti udakena samupabyūḷhe daṇḍake ca valliyo ca saṃkaḍḍhati. Ayaṃ kumāro sahāyakehi saddhiṃ gantvā abhivādetvā ṭhito, ‘‘bhante, kiṃ karothā’’ti pucchi. Kumāra upakaṭṭhe antovasse pabbajitānaṃ vasanaṭṭhānaṃ nāma laddhuṃ vaṭṭatīti. ‘‘Bhante, ajjeva ekadivasaṃ ayyo yathā tathā āgametu, ahaṃ sve ayyassa vasanaṭṭhānaṃ karissāmī’’ti āha. Paccekabuddho ‘‘tasseva kumārassa saṅgahaṃ karissāmī’’ti āgatattā adhivāsesi. So tassa adhivāsanaṃ viditvā gato punadivase sakkārasammānaṃ sajjetvā paccekabuddhassa āgamanaṃ olokento aṭṭhāsi. Paccekabuddhopi ‘‘kahaṃ nu kho ajja bhikkhācāraṃ labhissāmī’’ti āvajjento ñatvā tasseva gehadvāraṃ agamāsi.
尊贵的富商西律达发狄，一生行善利益天人及人间，轮回多劫，已超越万个千百劫，当今世尊般涅槃后，继承巴拉那西之家业，回到我们的世尊所在家族。他与同伴一起在恒河边游玩。彼时，有一位年老着袈裟的辟支佛说：『依靠巴拉那西栖居，在恒河岸边筑造五十座小舍，期间修行头陀一年。』河中波涛汹涌，林中荆棘蔓延。此少年与伙伴同往，恭敬地立住，问道：「尊者，欲行何事？」少年答曰：近旁寄居之人称多年住处谓「住所」。「尊者，今日一日，愿尊如往常而来，我将为尊打理住所。」辟支佛说：「我将为这小童提供随侍。」他来日入止之后，尊敬以礼款待辟支佛，注视其来访，久立不去。辟支佛自言：「今日何处得乞食？」知道问讯者是少年后，从其家门前离开。
Kumāro paccekabuddhaṃ disvā sampiyāyamāno pattaṃ ādāya bhikkhaṃ datvā ‘‘imaṃ antovassaṃ mayhaṃ gehadvārameva āgacchatha, bhante’’ti paṭiññaṃ gahetvā paccekabuddhe bhattakiccaṃ katvā pakkante attano sahāyakehi saddhiṃ gantvā ekadivaseneva paccekabuddhassa vasanapaṇṇasālañca caṅkamanañca rattiṭṭhānadivāṭṭhānāni ca kārāpetvā adāsi. Tasseva paṇṇasālaṃ pavisanavelāya haritūpalittāya bhūmiyā ‘‘pādesu kalalaṃ mā laggī’’ti attano pārupanaṃ satasahassagghanakaṃ rattakambalaṃ bhūmattharaṇaṃ santharitvā kambalassa vaṇṇena saddhiṃ paccekabuddhassa sarīrappabhaṃ ekasadisaṃ disvā ativiya pasanno hutvā āha – ‘‘yathā tumhehi akkantakālato paṭṭhāya imassa kambalassa ativiya pabhā virocati, evameva mayhampi nibbattanibbattaṭṭhāne hatthapādānaṃ vaṇṇo bandhujīvakapupphavaṇṇo hotu, satakkhattuṃ vihatakappāsapaṭalaphassasadisova phasso hotū’’ti. So temāsaṃ paccekabuddhaṃ upaṭṭhahitvā pavāritakāle ticīvaraṃ adāsi. Paccekabuddho paripuṇṇapattacīvaro gandhamādanameva gato.
少年见辟支佛亲近欢喜，取到了净布，为其施食，说：「尊者，请往我这里短暂住所。」许诺奉供后，为辟支佛准备饮食，出行，特别关照与同伴一同往返。为辟支佛建造了五十间供养小舍和行走及休息之处。彼时小舍地面涂绿，劝告众人：「请勿踏玷其足。」少年备置十万纱罗花，被献于地面，用以保护。纱罗的颜色与辟支佛身光一致，极为庄严，少年欢喜赞叹：「如你们阻止外人触摸此纱罗布，我愿我的手足肤色如同开花的绳索，洁净且光明，令百千神兽触摸亦无异味。」少年侍奉辟支佛，供养洁净袈裟，辟支佛身着此袈裟如头冠飘香。
Sopi kulaputto devamanussesu saṃsaranto amhākaṃ bhagavato kāle kāḷacampānagare upaseṭṭhissa ghare paṭisandhiṃ gaṇhi. Tassa paṭisandhiggahaṇakālato paṭṭhāya seṭṭhikulaṃ anekāni paṇṇākārasahassāni āgacchanti. Jātadivase ca sakalanagaraṃ ekasakkārasammānaṃ ahosi. Athassa nāmaggahaṇadivase mātāpitaro ‘‘amhākaṃ putto attano nāmaṃ gaṇhitvāva āgato, rattasuvaṇṇarasaparisittā viyassa sarīracchavī’’ti soṇakumārotvevassa nāmaṃ akaṃsu.
尊贵家子亦在人间轮回，契合我们的世尊，当时住在苦钢竹城。继承家业时，百万纱罗衣汇聚而来。其出生之日，全城众人一同恭敬礼拜。命名之日，其父母谓：「吾儿今已归于名号，肌肤似金色香光普照。」作为布雷小子名讳。
Athassa saṭṭhi dhātiyo upanetvā devakumāraṃ viya naṃ sukhena vaḍḍhesuṃ. Tassa evarūpaṃ āhāravidhānaṃ ahosi – saṭṭhikarīsamattaṃ ṭhānaṃ kasitvā tividhena udakena posenti. Kedāre pavisantīsu udakamātikāsu khīrodakassa ca gandhodakassa ca anekāni cāṭisahassāni āsiñcanti. Sālisīsānaṃ khīraggahaṇakāle sukādīnaṃ pāṇānaṃ ucchiṭṭhakaraṇanivāraṇatthaṃ vīhigabbhānaṃ sukhumālabhāvatthañca pariyantaparikkhepe ca antarantarā ca thambhe nikhanitvā upari daṇḍake datvā kilañjehi chādetvā samantā sāṇiyā parikkhipitvā sabbapariyante ārakkhaṃ gaṇhanti. Sasse nipphanne koṭṭhe catujātigandhehi paribhaṇḍaṃ katvā upari uttamagandhehi paribhāventi . Anekasahassapurisā khettaṃ oruyha sālisīsāni vaṇṭesu chinditvā muṭṭhimuṭṭhiyo katvā rajjukehi bandhitvā sukkhāpenti. Tato koṭṭhakassa heṭṭhimatale gandhe santharitvā upari sālisīsāni santharanti. Evaṃ ekantarikaṃ katvā santharantā koṭṭhakaṃ pūretvā dvāraṃ pidahanti , tivassasampattakāle koṭṭhakaṃ vivaranti. Vivaṭakāle sakalanagaraṃ sugandhagandhikaṃ hoti. Sālimhi pahate dhuttā thuse kiṇitvā gaṇhanti, kuṇḍakaṃ pana cūḷupaṭṭhākā labhanti. Musalaghaṭṭitake sālitaṇḍule vicinitvā gaṇhanti . Te suvaṇṇahīrakapacchiyaṃ pakkhipitvā satakālaṃ parissāvetvā gahite pakkuthitajātirase ekavāraṃ pakkhipitvā uddharanti, pamukhaṭṭhānaṃ sumanapupphasadisaṃ hoti. Taṃ bhojanaṃ suvaṇṇasarake pakkhipitvā pakkuthitaappodakamadhupāyāsapūritassa rajatathālassa upari katvā ādāya gantvā seṭṭhiputtassa purato ṭhapenti.
其时，有六十种辉煌资质聚集，其如天子般享受快乐增长。其饮食生活讲究：六十位仆人负责滋养不同水源。诸如河流、水井、乳水、甘露水等，有数万众供应。为令水鸟繁衍和丰茂嫩芽生长，水源旁筑防护堤坝，施以覆盖覆盖蔽盖，环绕庄园。仓库关闭时，以四种香气覆盖其上。数千人开垦田地，破碎稻秆，团块捆扎，以绳索系束，晾干贮藏。田地香气四处弥漫，庄园关闭时，整个城市充满馨香。人群买卖盛开的花朵，获得小水池及小平台。砍伐积累堆放梨木，整理并称量黄金、宝石，数百次净洁包藏珍宝并托人搬运，放置树旁花蕊缀饰。装饰食物放置黄金器皿，浇以香甜饮料，送至贵家子家前。
So attano yāpanamattaṃ bhuñjitvā gandhavāsitena udakena mukhaṃ vikkhāletvā hatthapāde dhovati. Athassa dhotahatthapādassa nānappakāraṃ mukhavāsaṃ upanenti. Tassa akkamanaṭṭhāne varapotthakacittattharaṇaṃ attharanti. Hatthapādatalānissa bandhujīvakapupphavaṇṇāni honti, satakālavihatakappāsassa viya phasso, pādatalesu maṇikuṇḍalāvattavaṇṇāni lomāni jāyiṃsu. So kassacideva kujjhitvā ‘‘ājānāhi bhūmiṃ akkamissāmī’’ti vadati. Tassa vayappattassa tiṇṇaṃ utūnaṃ anucchavike tayo pāsāde kāretvā nāṭakāni ca upaṭṭhāpesuṃ. So mahāsampattiṃ anubhavanto devo maññe paṭivasati.
其享用完毕后，以香水洗面及双手足。洗手时，放置多种香熏为装饰。其手掌肤色如绳索开花一般，光彩夺目；如经百次摩擦的精细麻布。足底则长生玉饰边，毛发旺盛。其曾轻叩地面，自言：「莫使土地为难。」其时年华未老，修建三座演剧宫殿，并扶持表演。其堪称享尽盛世，众神以为真实存在。
Atha amhākaṃ satthari sabbaññutaṃ patvā pavattitavaradhammacakke rājagahaṃ upanissāya viharante pādalomadassanatthaṃ raññā māgadhena pakkosāpetvā asītiyā gāmiyasahassehi saddhiṃ satthu santikaṃ pahito dhammadesanaṃ sutvā paṭiladdhasaddho satthāraṃ pabbajjaṃ yāci. Atha naṃ bhagavā ‘‘anuññātosi mātāpitūhī’’ti pucchitvā ananuññātabhāvaṃ sutvā ‘‘na kho, soṇa, tathāgatā mātāpitūhi ananuññātaṃ puttaṃ pabbājentī’’ti paṭikkhipi. So ‘‘sādhu bhagavā’’ti tathāgatassa vacanaṃ sirasā sampaṭicchitvā mātāpitūnaṃ santikaṃ gantvā anujānāpetvā satthu santikaṃ āgamma aññatarassa bhikkhuno santike pabbaji. Ayamettha saṅkhepo, vitthārato panassa pabbajjāvidhānaṃ pāḷiyaṃ (mahāva. 243) āgatameva.
后来，当我们的导师圆满般涅槃并转动无上法轮，世尊住于王舍城。为了观看其足毛，国王用万人随从护送，恭近听闻世尊讲法，信乐具足，诚心求出家。世尊曾问：「你父母是否许可？」听闻否定，世尊即断然否决说：「如来不会允许儿子违背父母而出家。」彼答：「善哉，世尊。」遂顶礼听受世尊教诲，往父母处获准后，适于世尊前由某比库授戒。至此，简略说法中所载出家仪轨，严格遵守。
Tassa pabbajjañca upasampadañca labhitvā rājagahe viharantassa sambahulā ñātisālohitā ca sandiṭṭhasambhattā ca sakkārasammānaṃ āharanti, rūpanipphattiyā vaṇṇaṃ kathenti, aññepi janā passituṃ āgacchanti. Thero cintesi – ‘‘mama santikaṃ bahū janā āgacchanti, kammaṭṭhāne vā vipassanāya vā kammaṃ kātuṃ kathaṃ sakkhissāmi, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ kathāpetvā sītavanasusānaṃ gantvā samaṇadhammaṃ kareyyaṃ. Tatra hi susānanti jigucchitvā bahū janā nāgamissanti, evaṃsante mama kiccaṃ matthakaṃ pāpuṇissatī’’ti satthu santike kammaṭṭhānaṃ kathāpetvā sītavanaṃ gantvā samaṇadhammaṃ kātuṃ ārabhi. So cintesi – ‘‘mayhaṃ sarīraṃ paramasukhumālaṃ, na kho pana sakkā sukheneva sukhaṃ pāpuṇituṃ, kāyaṃ kilametvāpi samaṇadhammaṃ kātuṃ vaṭṭatī’’ti. Tato ṭhānacaṅkamameva adhiṭṭhāya padhānamakāsi. Tassa sukhumālānaṃ pādatalānaṃ antantehi phoṭā uṭṭhāya bhijjiṃsu, caṅkamo ekalohitova ahosi. Pādesu avahantesu jaṇṇukehipi hatthehipi vāyamitvā caṅkamati. Evaṃ vīriyaṃ daḷhaṃ karontopi obhāsamattampi nibbattetuṃ asakkonto cintesi – ‘‘sace aññopi āraddhavīriyo bhaveyya, mādisova bhaveyya. Ahaṃ kho pana evaṃ vāyamantopi maggaṃ vā phalaṃ vā uppādetuṃ na sakkomi, addhā nevāhaṃ ugghaṭitaññū, na vipañcitaññū, na neyyo, padaparamena mayā bhavitabbaṃ. Kiṃ me pabbajjāya, hīnāyāvattitvā bhoge ca bhuñjissāmi puññāni ca karissāmī’’ti.
那人获得出家及具足授具戒后，住于王舍城，亲族众多，赤诚欢喜，众多亲友来访敬礼，多因色身现象表述庄严，并有人专程前来看望。长老思维：「很多人来我这里，怎么能作方便法门或内观禅修的修行呢？我若向佛陀面前说修习法门，就应当前往凉爽林中修行比库法。若在那里诵持戒法，许多人会厌恶远避，我的功德就会消失啊。」于是他向佛陀面前说出修行法门后，往凉林修行比库法。他思维：「我的身躯极其细微柔软，不能轻易获得安乐，身体若受损害，便不能修行比库法。」于是他专注行脚，发起精进之心。他脚掌细软处生水疱，行脚犹如血迹斑斑。脚部疼痛难忍，用手搓揉轻轻按摩仍然行脚。尽管发奋精进强烈，却不能于显相中出现光明，便思维：「若有他人也发精进，难道我还像泥土般软弱吗？可我即使努力，也不能证得道果，因为我未曾开启智慧，未曾分辨过，不能为他人所教诲，我必须再深入修行。出家有何意义？若回世间享乐，仍可积功德。」
Tasmiṃ samaye satthā therassa vitakkaṃ ñatvā sāyanhasamaye bhikkhusaṅghaparivuto tattha gantvā lohitena phuṭṭhaṃ caṅkamaṃ disvā theraṃ vīṇovādena (mahāva. 243) ovaditvā vīriyasamathayojanatthāya tassa kammaṭṭhānaṃ kathetvā gijjhakūṭameva gato. Soṇattheropi dasabalassa sammukhā ovādaṃ labhitvā nacirasseva arahatte patiṭṭhāsi. Atha satthā aparabhāge jetavane bhikkhusaṅghaparivuto dhammaṃ desento theraṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapesīti.
此时，世尊了知那长老的意念，于黄昏时分，与比库僧团同至处，见到他足底生起水泡，遂以琵琶声劝诫他，为加强其精进，谈论修行法门，之后前往纪鱼山。长老沙拿也接受那长老的开导，不久便成就阿拉汉果。然后，世尊在揭林后半段，带领比库僧团精勤宣说法义，于那精进长老聚集处，设立讲法。
Soṇakuṭikaṇṇattheravatthu索那拘帝咖纳长老事
§206
206. Aṭṭhame kalyāṇavākkaraṇānanti vākkaraṇaṃ vuccati vacanakiriyā, madhuravacanānanti attho. Ayañhi thero dasabalena saddhiṃ ekagandhakuṭiyā tathāgatassa madhurena sarena dhammakathaṃ kathesi. Athassa satthā sādhukāraṃ adāsi. Tasmā so kalyāṇavākkaraṇānaṃ aggo nāma jāto. Soṇoti tassa nāmaṃ, koṭiagghanakaṃ pana kaṇṇapiḷandhanaṃ dhāresi. Tasmā kuṭikaṇṇoti vuccati, koṭikaṇṇoti attho.
第206条。所谓第八妙语，即指话语行为，这里的意思是甘美语言。一位长老与沙拿长老一同，在独树精舍以妙语陈说如来的教法。世尊对此赞许有加。因此这位长老得名为“妙语第一”，其名为沙拿。沙拿长老耳大有力，能听众多声音，所以又被称为“洞耳”，故称其为“细茎叶者”，意即细如草茎叶。
Tassa pañhakamme ayamanupubbikathā – ayampi padumuttarabuddhakāle purimanayeneva mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhatvā satthu dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kalyāṇavākkaraṇānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate ekassa buddhassa sāsane kalyāṇavākkaraṇānaṃ aggena bhavituṃ vaṭṭatī’’ti cintetvā dasabalaṃ nimantetvā sattāhaṃ mahādānaṃ datvā, ‘‘bhante, yaṃ bhikkhuṃ tumhe ito sattadivasamatthake kalyāṇavākkaraṇānaṃ aggaṭṭhāne ṭhapayittha, ahampi imassa adhikārakammassa phalena anāgate ekassa buddhassa sāsane tathārūpo bhaveyya’’nti patthanaṃ akāsi. Satthā tassa anantarāyaṃ disvā ‘‘anāgate gotamabuddhassa sāsane kalyāṇavākkaraṇānaṃ aggo bhavissasī’’ti byākaritvā pakkāmi.
当时，这位长老在回答问题时作此初步说明：在佛陀娑婆世界时期，曾有一位名为波陀摩多佛，众多民众随从其修行，共相安住。他见一比库于妙语第一处升起精进，心念：「未来某佛出世时代，妙语第一必然由一比库承传。」遂邀请十将军，花费七周举办盛大供养，嘱托说道：「尊者们，你们于七日之内在妙语第一位为比库设法，我也将因这功德，于未来佛法中成为妙语第一。」世尊随后宣布：「未来世时，世尊果德玛佛佛法中，必有妙语第一。」
Sopi yāvajīvaṃ kusalaṃ katvā kappasatasahassaṃ devesu ca manussesu ca saṃsaranto amhākaṃ dasabalassa uppattito puretarameva devalokā cavitvā kāḷiyā nāma kuraragharikāya upāsikāya kucchismiṃ paṭisandhiṃ gaṇhi. Sā paripakke gabbhe rājagahanagare attano kulanivesanaṃ āgatā.
此长老一生行善，在三百千世间及天人与人间反复轮转，出生于十将军之中。前世于天界舍弃，今生名为迦利亚，被称鹞隼女信士，后来胎胎悉心孕育，来到王舍城，随出生门第之家。
Tasmiṃ samaye amhākaṃ satthā sabbaññutaṃ patto isipatane dhammacakkaṃ pavattesi. Dhammacakkappavattane dasasahassacakkavāḷadevatā sannipatiṃsu. Tattha eko aṭṭhavīsatiyā yakkhasenāpatīnaṃ abbhantare sātāgiro nāma yakkho dasabalassa dhammakathaṃ sutvā sotāpattiphale patiṭṭhāya cintesi – ‘‘kiṃ nu kho ayaṃ evaṃ madhuradhammakathā mama sahāyena hemavatena sutā na sutā’’ti? So devasaṅghassa antare olokento taṃ apassitvā ‘‘addhā mama sahāyo tiṇṇaṃ ratanānaṃ uppannabhāvaṃ na jānāti, gacchāmi dasabalassa ceva vaṇṇaṃ kathessāmi, paṭividdhadhammañca ārocessāmī’’ti attano parisāya saddhiṃ rājagahamatthakena tassa santikaṃ pāyāsi.
当时，世尊悉达多获至甚深智慧，于仙人堕处宣讲转法轮。十千天王集会于法轮转处。其中有二十八大夜叉军头中的一位，名为萨塔吉罗，听闻十将军的佛法讲述，并因闻得初果阿拉汉证，思维：「这甘美法语是否由我与同伴恒伽天界所闻？或非亲听？」于是他巡视天众，见弟子不知三宝珍宝，于是起愿至十将军处示现，为宣说佛法，最后随同其僧团护送至王舍城。
Hemavatopi tiyojanasahassaṃ himavantaṃ akālapupphitaṃ disvā ‘‘mama sahāyena sātāgirena saddhiṃ himavantakīḷitaṃ kīḷissāmī’’ti attano parisāya saddhiṃ rājagahamatthakeneva pāyāsi. Tesaṃ dvinnampi aggabalakāyā kulagharikāya kāḷiupāsikāya nivesanamatthake samāgantvā ‘‘tumhe kassa parisā, mayaṃ sātāgirassa. Tumhe kassa parisā, mayaṃ hemavatassā’’ti āhaṃsu. Te haṭṭhatuṭṭhāva gantvā tesaṃ yakkhasenāpatīnaṃ ārocayiṃsu. Tepi taṃkhaṇaññeva upāsikāya nivesanamatthake samāgacchiṃsu. Sātāgiro hemavataṃ āha – ‘‘kahaṃ, samma, gacchasī’’ti? Tava santikaṃ sammāti. Kiṃkāraṇāti? Himavantaṃ pupphitaṃ disvā tayā saddhiṃ tattha kīḷissāmīti. Tvaṃ pana, samma, kahaṃ gacchasīti? Tava santikaṃ, sammāti. Kiṃkāraṇāti? Tvaṃ himavantassa kena pupphitabhāvaṃ jānāsīti? Na jānāmi, sammāti. Suddhodanamahārājassa putto siddhatthakumāro dasasahassilokadhātuṃ kampetvā paṭividdhasabbaññutaññāṇo dasasahassacakkavāḷadevatānaṃ majjhe anuttaraṃ dhammacakkaṃ pavattesi. Tassa pavattitabhāvaṃ na jānāsīti? Na jānāmi, sammāti. Tvaṃ ettakameva ṭhānaṃ pupphitanti aññāsi, tassa pana purisassa sakkāratthāya sakaladasasahassacakkavāḷaṃ ekamālāguḷasadisaṃ ajja jātaṃ sammāti. Mālā tāva pupphantu, tayā so satthā akkhīni pūretvā diṭṭhoti. Āma, samma, satthā ca me diṭṭho, dhammo ca suto, amatañca pītaṃ. Ahaṃ ‘‘etaṃ amatadhammaṃ tampi jānāpessāmī’’ti tava santikaṃ āgatosmi, sammāti. Tesaṃ aññamaññaṃ kathentānaṃyeva upāsikā sirisayanato uṭṭhāya nisinnā taṃ kathāsallāpaṃ sutvā sadde nimittaṃ gaṇhi. ‘‘Ayaṃ saddo uddhaṃ, na heṭṭhā, amanussabhāsito, no manussabhāsito’’ti sallakkhetvā ohitasotā paggahitamānasā hutvā nisīdi. Tato –
见到喜马拉雅山上盛开着无时无刻的花朵，距离三由旬之远，我对同行的象渡者说：“让我们一道在喜马拉雅山上游玩吧。”便和自己的弟子们一同来到王舍城附近。当两位具有权威之气的年轻魔军家中侍女，黑色的居士宾客聚集时，她们对彼此说：“你们属谁家，我等是象渡者；你们属谁家，我等是喜马拉雅山上的人。”她们立刻起身，往各种魔卫将军那里去通报此事。那些魔卫将军也立即聚集在居士的住所。象渡者对喜马拉雅山说：“你去哪里呢？正当时也。”意指“你与我同在，那必是适当时候。”又问：“为何如此？”答曰：“看见喜马拉雅山开花，想与她一同游玩。”又问山：“你要去哪？”答曰：“你与我同在，正当时也。”问：“为何如此？”答曰：“你知道喜马拉雅山的何处盛开鲜花？”答曰：“不知晓，正当时也。”他说：“年轻王子悉达多，为净饭大王之子，震动天地，破除一切无明和无知，在万千天神中间转动无上圣法之轮。”问：“你知道这法轮转动事吗？”答曰：“不知晓，正当时也。”回答称：“虽知花盛之地，人只能理解花朵而已，现在却看见如项链般圆满的光环已然出现。”鲜花随时盛开，佛陀以目充盈见之，现观世音。“确实，我见到导师，闻其法音，得饮不死甘露。我今愿告你也识得这不死法。”我来到你面前如是说，正当时也。听彼此讲论时，居士从坐卧之间起身，聆听此法义音，觉其声相高扬，不在低处，非人间语音而是诸天语言，内心整肃而坐。接着说——
‘‘Ajja pannaraso uposatho (iti sātāgiro yakkho),
“今天是十五日的戒日（象渡者魔王说），
Dibbā ratti upaṭṭhitā;
神圣的夜晚降临；
Anomanāmaṃ satthāraṃ,
名叫阿诺曼的导师，
Handa passāma gotama’’nti. (su. ni. 153) –
来吧，让我们目睹果德玛。”（引自《增支部·尼》。）——
Evaṃ sātāgirena vutte –
象渡者如此说：
‘‘Kacci mano supaṇihito (iti hemavato yakkho),
“是不是心被牢牢安住（此为金色天魔言）”，
Sabbabhūtesu tādino;
“是世间诸法的主人；
Kacci iṭṭhe aniṭṭhe ca,
是否欢喜或不欢喜，
Saṅkappassa vasīkatā’’ti. (su. ni. 154);
对心念有摄制？”（《中部·义经》154）
Evaṃ hemavato satthu kāyasamācārañca ājīvañca manosamācārañca pucchi. Pucchitaṃ pucchitaṃ sātāgiro vissajjesi. Evaṃ satthu sarīravaṇṇaguṇavaṇṇakathanavasena hemavatasuttante niṭṭhite hemavato sahāyakassa dhammadesanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhahi.
如此，金色天魔向圣者请问身体行为及生活方式与心的行为。每问便得到安慰解除。因圣者对身体色相及品质的详备说法，《金色天魔经》得以完结，助随伴弟子依教言授智慧，使其牢立于初果。
Atha, kāḷī upāsikā, parassa dhamme desīyamāne tathāgataṃ adiṭṭhapubbāva hutvā anussavappasādaṃ uppādetvā parassa vaḍḍhitaṃ bhojanaṃ bhuñjamānā viya sotāpattiphale patiṭṭhāsi. Sā sabbamātugāmānaṃ antare paṭhamakasotāpannā sabbajeṭṭhikā ahosi. Tassā saha sotāpattibhāvena tameva rattiṃ gabbhavuṭṭhānaṃ jātaṃ, paṭiladdhadārakassa nāmaggahaṇadivase soṇoti nāmaṃ akāsi. Sā yathāruciyā kulagehe vasitvā kulagharameva agamāsi.
后来，黑衣居士女闻他人授法时，心生欢喜，怀念如来过去之德，如同享用他人增添的饮食一般，稳立于初果。她是整个母族村首位初果者，得此果故。她以初果之力，当夜生下胎儿，取名索那，以生得长子之日名之。她随心欢喜，留居家中，并只往自家宅院。
Tasmiṃ samaye mahākaccānatthero taṃ nagaraṃ upanissāya upavatte pabbate paṭivasati. Upāsikā theraṃ upaṭṭhāti. Thero nibaddhaṃ tassā nivesanaṃ gacchati. Soṇadārakopi nibaddhaṃ therassa santike vicaranto vissāsiko ahosi. So aparena samayena therassa santike pabbaji. Thero taṃ upasampādetukāmo tīṇi vassāni gaṇaṃ pariyesitvā upasampādesi. So upasampanno kammaṭṭhānaṃ kathāpetvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā therasseva santike suttanipātaṃ uggaṇhitvā vutthavasso pavāretvā satthāraṃ passitukāmo hutvā upajjhāyaṃ āpucchi. Thero āha – ‘‘soṇa, tayi gate satthā taṃ ekagandhakuṭiyaṃ vasāpetvā dhammaṃ ajjhesissati, tvaṃ dhammaṃ kathessasi. Satthā tava dhammakathāya pasīditvā tuyhaṃ varaṃ dassati. Tvaṃ varaṃ gaṇhanto imañca imañca gaṇhāhi, mama vacanena dasabalassa pāde vandāhī’’ti. So upajjhāyena anuññāto mātuupāsikāya gehaṃ gantvā ārocesi. Sāpi ‘‘sādhu , tāta, tvaṃ dasabalaṃ passituṃ gacchanto imaṃ kambalaṃ āharitvā satthu vasanagandhakuṭiyā bhūmattharaṇaṃ katvā attharāhī’’ti kambalaṃ adāsi. Soṇatthero taṃ ādāya senāsanaṃ saṃsāmetvā anupubbena satthu vasanaṭṭhānaṃ gantvā dasabalassa buddhāsane nisinnavelāyameva upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi. Satthā tena saddhiṃ paṭisanthāraṃ katvā ānandattheraṃ āmantesi – ‘‘ānanda, imassa bhikkhussa senāsanaṃ jānāhī’’ti. Thero satthu adhippāyaṃ ñatvā antogandhakuṭiyaṃyeva bhūmattharaṇaṃ ussārento viya atthari.
那时，长老玛哈咖吒那依凭那座城附近的环绕山居住。居士侍奉长老。长老拘束着他的住处。索那童子也拘束着，于长老旁巡视，深具信乐。当时，另一人则在长老处出家。长老想要使他受具足戒，于是经过三年召集众人，完成了受具足戒。他受具足戒后修习勤苦法门，增长内观，证得阿拉汉果，在长老旁边宣说教法藏，宣讲一宿，次日清晨前往阅佛所，欲见老师，便向导师请安。长老对他说：「索那，你去后，老师会让他住在那单香居中，说法教导，你来讲解佛法。老师欢喜你的说法，会赐给你珍宝。你应接纳这些珍宝，尽可接受。」于是经导师许可，他前往居士家中告知。居士亦说：「善哉，父亲，你取着这毯子去拜访老师的香居，替他除尘，多蒙照顾。」便把毯子给了他。索那长老带着毯子整理寝具，依序前往老师的衣所，见到诸宝座，坐定后进退恭敬。老师与他一同互相迎接，召唤安那长老说：「安那，要晓得这比库宿处。」长老了解老师的心意，如同拨开暗香的盖被般，即以此除尘。
Atha kho bhagavā bahudevarattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi, āyasmāpi kho soṇo bahudevarattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi. Satthā pacchimayāme sīhaseyyaṃ kappetvā paccūsasamaye vuṭṭhāya nisīditvā ‘‘ettakena kālena soṇassa kāyadaratho paṭippassaddho bhavissatī’’ti ñatvā āyasmantaṃ soṇaṃ ajjhesi – ‘‘paṭibhātu taṃ bhikkhu dhammo bhāsitu’’nti. Soṇatthero madhurassarena ekabyañjanampi avināsento aṭṭhakavaggiyāni suttāni (su. ni. 772 ādayo) abhāsi. Kathāpariyosāne bhagavā sādhukāraṃ datvā ‘‘suggahito te bhikkhu dhammo, mayā desitakāle ca ajja ca ekasadisāva desanā, kiñci ūnaṃ vā adhikaṃ vā natthī’’ti pasannabhāvaṃ pakāsesi. Soṇattheropi ‘‘ayaṃ okāso’’ti sallakkhetvā upajjhāyassa vacanena dasabalaṃ vanditvā vinayadharapañcamena gaṇena upasampadaṃ ādiṃ katvā sabbe vare yāci, satthā adāsi. Puna thero mātuupāsikāya vacanena vanditvā ‘‘ayaṃ, bhante, upāsikāya tumhākaṃ vasanagandhakuṭiyaṃ bhūmattharaṇatthaṃ kambalo pahito’’ti kambalaṃ datvā uṭṭhāyāsanā satthāraṃ vanditvā padakkhiṇaṃ katvā pakkāmi. Ayamettha saṅkhepo, vitthārato pana therassa pabbajjaṃ ādiṃ katvā sabbaṃ sutte āgatameva.
之后世尊于巴胡得伽罗提附近的静室进入精舍，比库尊者索那亦从巴胡得伽罗提附近的静室中进入。老师西方设狮子床，晨起而坐，深知时日不远，比库索那便令他「勇猛讲说佛法」。长老索那以甘美之声，一字不灭，朗诵了十八部经藏（《增支部》772页起）。讲完后，世尊赞叹道：「比库，你的法已完善，无论我昔时所说，今日所说，都没有增减。」索那即时记号此处，向导师顶礼称尊，依五律众受具足戒，并请求诸优婆塞一切祝福，老师也予以赐与。长老顶礼其母近侍女，称赞：这是你们给的毯子，作为老师居所的除尘布料。然后起座，礼敬老师，绕行一周后离去。此是大意记述，经文详尽叙述长老出家起始诸事，悉皆已详见经藏。
Iti thero satthu santikā aṭṭha vare labhitvā upajjhāyassa santikaṃ gantvā sabbaṃ taṃ pavattiṃ ārocesi. Punadivase mātuupāsikāya nivesanadvāraṃ gantvā bhikkhāya aṭṭhāsi. Upāsikā ‘‘putto kira me dvāre ṭhito’’ti sutvā vegena āgantvā abhivādetvā hatthato pattaṃ gahetvā antonivesane nisīdāpetvā bhojanaṃ adāsi. Atha naṃ bhattakiccapariyosāne āha – ‘‘diṭṭho te, tāta, dasabalo’’ti? Āma upāsiketi. Vandito te mama vacanenāti? Āma vandito, sopi ca me kambalo tathāgatassa vasanaṭṭhāne bhūmattharaṇaṃ katvā atthatoti. Kiṃ, tāta, tayā kira satthu dhammakathā kathitā, satthārā ca te sādhukāro dinnoti? Tayā kathaṃ ñātaṃ upāsiketi? Tāta, mayhaṃ gehe adhivatthā devatā dasabalena tuyhaṃ sādhukāraṃ dinnadivase ‘‘sakaladasasahassacakkavāḷe devatā sādhukāraṃ adaṃsū’’ti āha – tāta, tayā kathitadhammakathaṃ buddhānaṃ kathitaniyāmeneva mayhampi kathetuṃ paccāsīsāmīti. Thero mātu kathaṃ sampaṭicchi. Sā tassa adhivāsanaṃ viditvā dvāre maṇḍapaṃ kāretvā dasabalassa kathitaniyāmeneva attano dhammakathaṃ kathāpesīti vatthu ettha samuṭṭhitaṃ. Satthā aparabhāge ariyagaṇamajjhe nisinno theraṃ kalyāṇavākkaraṇānaṃ aggaṭṭhāne ṭhapesīti.
长老在老师处七日后，前往导师宿处，报告一切经过。翌日，女居士至住宿门口，说：「你儿子是否在门口？」闻言她速来，顶礼拿帕置席，入内坐下，予以饮食。饭毕之后，她问道：「你看到了，不是么，父亲，十宝吗？」答曰：「是的，女尊者。」问：「你接受了我的礼物了吗？」「是的，接受了；这毯子亦是你给的，作为如来衣所的除尘布。」彼问：「父亲，她是否曾说过老师的法，老师行善果能给予你赐福吗？」「她说过，知道亲近老师后，诸天神以十方诸宝，日中赐福她说：‘诸佛所说之法，如今必能由汝转述。’故使我胜任转讲师法。」长老母亲对此甚觉欢喜。她知此因，于门口建厅，规定讲十宝法义咸悉传讲长老。老师则坐在众圣中间，成为善说者首座。
Sīvalittheravatthu西瓦利长老事
§207
207. Navame lābhīnaṃ yadidaṃ sīvalīti ṭhapetvā tathāgataṃ lābhīnaṃ bhikkhūnaṃ sīvalitthero aggoti dasseti. Tassa pañhakamme ayamanupubbikathā – ayampi atīte padumuttarabuddhakāle vuttanayeneva vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lābhīnaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti dasabalaṃ nimantetvā purimanayeneva sattāhaṃ mahādānaṃ datvā ‘‘bhagavā ahampi iminā adhikārakammena aññaṃ sampattiṃ na patthemi, anāgate pana ekassa buddhassa sāsane ahampi tumhehi so etadagge ṭhapitabhikkhu viya lābhīnaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anantarāyaṃ disvā ‘‘ayaṃ te patthanā anāgate gotamassa buddhassa sāsane samijjhissatī’’ti byākaritvā pakkāmi.
第二百零七节，题曰「给施者第九」。世尊立了该给施法，称赞得施者中的长老为首。答问环节中，长老循序叙述：在过去，莲花佛时代，亦如是，曾游访寺院听法，见到布施者为长老上的一人设位，于是我心想：「未来我当如是安住此法中。」于是请邀十方诸宝，先如前例，七天间行大施，立志说法：「世尊啊，我亦堪任该法行者，未来若有佛出世，当如你们之所立，成为首领。」世尊闻之，示现悦色，曰：「此乃汝之志向，未来世尊法中必将利益汝。」即刻离去。
Sopi kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto vipassībuddhakāle bandhumatīnagarato avidūre ekasmiṃ gāme paṭisandhiṃ gaṇhi. Tasmiṃ samaye bandhumatīnagaravāsino raññā saddhiṃ sākacchitvā sākacchitvā dasabalassa dānaṃ denti. Te ekadivasaṃ sabbeva ekato hutvā dānaṃ dentā ‘‘kiṃ nu kho amhākaṃ dānamukhe natthī’’ti madhuñca guḷadadhiñca na addasaṃsu. Te ‘‘yato kutoci āharissāmā’’ti janapadato nagaraṃ pavisanamagge purisaṃ ṭhapesuṃ. Tadā esa kulaputto attano gāmato guḷadadhivārakaṃ gahetvā ‘‘kiñcideva āharissāmī’’ti nagaraṃ gacchanto mukhaṃ dhovitvā ‘‘dhotahatthapādo pavisissāmī’’ti phāsukaṭṭhānaṃ olokento naṅgalasīsamattaṃ nimmakkhikaṃ daṇḍakamadhuṃ disvā ‘‘puññena me idaṃ uppanna’’nti gahetvā nagaraṃ pavisati. Nāgarehi ṭhapitapuriso taṃ disvā, ‘‘bho purisa, kassimaṃ āharasī’’ti pucchi. Na kassaci sāmi, vikkiṇituṃ pana me idaṃ ānītanti. Tena hi, bho purisa, imaṃ kahāpaṇaṃ gahetvā etaṃ madhuñca guḷadadhiñca dehīti.
那时，一世系子，终生行善，流生天、人间，于观佛时代迁居邦畿之一村。彼时邦畿居民，与君王议论，议论为十宝布施。众人共同一心行施，未见蜜、糖、酥类。遂商议曰：「当从何处筹粮？」于是有人领队入城，至于市镇，安置男子。那世系子亦取其乡下糖蜜仓，出门进城，洁面，称念曰：「我应自洁双手入内。」环观市坊，见甘瓤蜜杖，言：「此乃福德之果。」进入城镇。城中人见其执杖，问曰：「男子啊，你取此为何？」答曰：「非为买卖，乃为给予。」
So cintesi – ‘‘idaṃ na bahumūlaṃ, ayañca ekappahāreneva bahuṃ deti, vīmaṃsituṃ vaṭṭatī’’ti . Tato naṃ ‘‘nāhaṃ ekakahāpaṇena demī’’ti āha. Yadi evaṃ, dve gahetvā dehīti. Dvīhipi na demīti. Etenupāyena vaḍḍhantaṃ vaḍḍhantaṃ sahassaṃ pāpuṇi. So cintesi – ‘‘atiañchituṃ na vaṭṭati, hotu tāva, imassa kattabbakiccaṃ pucchissāmī’’ti. Atha naṃ āha – ‘‘idaṃ na bahuagghanakaṃ, tvañca bahuṃ desi, kena kammena idaṃ gaṇhāsī’’ti? Idha, bho, nagaravāsino raññā saddhiṃ paṭivirujjhitvā vipassīdasabalassa dānaṃ dentā idaṃ dvayaṃ dānamukhe apassantā pariyesanti. Sace idaṃ dvayaṃ na labhissanti, nāgarānaṃ parājayo bhavissati. Tasmā sahassaṃ datvā gaṇhāmīti. Kiṃ panetaṃ nāgarānameva vaṭṭati, na aññesaṃ dātuṃ vaṭṭatīti? Yassa kassaci dātuṃ avāritametanti. Atthi pana te koci nāgarānaṃ dāne ekadivasaṃ sahassaṃ dātāti? Natthi sammāti. Imesaṃ pana dvinnaṃ sahassagghanakabhāvaṃ jānāsīti? Āma jānāmīti. Tena hi gaccha, nāgarānaṃ ācikkha – ‘‘eko puriso imāni dve mūlena na deti, sahattheneva dātukāmo, tumhe imesaṃ dvinnaṃ kāraṇā nirussukkā hothā’’ti. Tvaṃ pana me imasmiṃ dānamukhe jeṭṭhakabhāvassa kāyasakkhī hohīti.
他思惟：「此物物美价廉，一次折价能给予大量。若我只给一钱，不合适。」于是他说：「不，不能只给一文钱。」若如此，则双手携带分量翻倍。虽翻倍增长，已达千重。思惟：「不应贪过度，且顺理问需。」于是他问道：「此物非为赠与过多，你又多言，此物为谁收受？」当时乡民聚集，与王同议定，向观佛十宝布施者献与此两物。若不能得此两物，则是城破之兆。于是给与千重，表示收受。不然，城中无人许可赠与。闻知此事，即应答称：「确知此两物为千重珍宝原料。」于是他起身，向乡民揭示：「一人不得以此两重根本反复赠与，千倍持久，尔等当视护维护。」谓此人：「你当成为此布施入口之大智见证。」
So gāmavāsī paribbayatthaṃ gahitamāsakena pañcakaṭukaṃ gahetvā cuṇṇaṃ katvā dadhito kañjiyaṃ vāhetvā tattha madhupaṭalaṃ pīḷetvā pañcakaṭukacuṇṇena yojetvā ekasmiṃ paduminipatte pakkhipitvā taṃ saṃvidahitvā ādāya dasabalassa avidūre ṭhāne nisīdi. Mahājanena āhariyamānassa sakkārassa antare attano pattavāraṃ olokayamāno okāsaṃ ñatvā satthu santikaṃ gantvā ‘‘bhagavā ayaṃ mayhaṃ duggatapaṇṇākāro, imaṃ me anukampaṃ paṭicca gaṇhathā’’ti. Satthā tassa anukampaṃ paṭicca catumahārājadattiyena selamayena pattena taṃ paṭiggahetvā yathā aṭṭhasaṭṭhibhikkhusatasahassassa diyyamānaṃ na khīyati, evaṃ adhiṭṭhāsi. Sopi kulaputto niṭṭhitabhattakiccaṃ bhagavantaṃ abhivādetvā ekamantaṃ ṭhito āha – ‘‘diṭṭho me bhagavā ajja bandhumatīnagaravāsikehi tumhākaṃ sakkāro āhariyamāno, ahampi imassa kammassa nissandena nibbattanibbattabhave lābhaggayasaggappatto bhaveyya’’nti. Satthā ‘‘evaṃ hotu kulaputtā’’ti vatvā tassa ca nagaravāsīnañca bhattānumodanaṃ katvā pakkāmi.
那时，村中居民以收集的芫荽与五种辛辣的蘖菜，研磨成细粉，加入发酵的米汤中，搅拌捣碎蜜叶，用五种辛辣粉调和，装入同一莲花柄中，将其固定投掷。随后，他携带此物，来到十万大军不远之处入座。在众人敬重之中，他观察自己铺设的席子，并在明了时机后，前往世尊所处之处，恭敬地说：“世尊，此人是我所陷入的恶道苦报，愿凭借我的慈悲接纳此物。”世尊于是以四大王赐予的铁匣接纳此物，并立愿如给予八万六千比库的供养一般永不减少。那年轻人完成自身本分后，向世尊顶礼致敬，侧立一旁说：“世尊，今日本人见世尊与亲族城中居民敬重您，我愿依此因缘，得成灭尽之果，利益无量。”世尊告之：“愿如是，年轻人。”并赞叹城中居民的供养，随后离去。
Sopi kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde suppavāsāya rājadhītāya kucchismiṃ paṭisandhiṃ gaṇhi. Paṭisandhiggahaṇato paṭṭhāya sāyaṃ pātañca paṇṇākārasatāni pāpuṇanti, suppavāsā sampattiṃ gacchati. Atha naṃ puññavīmaṃsanatthaṃ hatthena bījapacchiṃ phusāpenti, ekekabījato salākasatampi salākasahassampi nigacchati. Ekakarīsakhettato paññāsampi saṭṭhipi sakaṭāni uppajjanti. Koṭṭhapūraṇakālepi koṭṭhadvāraṃ hatthena phusāpenti, rājadhītāya puññena gaṇhantānaṃ gahitagahitaṭṭhānaṃ puna pūrati. Paripuṇṇabhattakumbhitopi ‘‘rājadhītāya puñña’’nti vatvā yassa kassaci dentānaṃ yāva na ukkaḍḍhanti, na tāva bhattaṃ khīyati. Dārake kucchigateyeva satta vassāni atikkamiṃsu.
那年轻人在有生之年，修持善业，于诸天人间轮回，迎来此尊佛诞生世间之佳期，投生为王族之女，居于宫中。年年夕暮时节，她获得数以百计的献果与叶片供养，家中富足昌盛。于是，她为积累功德，手触种子田地，或拾取单粒种子，一日便收获数百根芦条。单一农田产出数十辆马车所能载的芦条。填满仓库时又用手触摸仓门，继续依赖王族女带来的功德，填满被采摘光的仓库。即便是满溢的食粮罐，也因王族女布施的功德而不会耗尽。孩子如同在仓中生活般，已逾七年。
Gabbhe pana paripakke sattāhaṃ mahādukkhaṃ anubhosi. Sā sāmikaṃ āmantetvā ‘‘pure maraṇā jīvamānāva dānaṃ dassāmī’’ti satthu santikaṃ pesesi – ‘‘gaccha imaṃ pavattiṃ satthu ārocetvā satthāraṃ nimantehi, yañca satthā vadeti, taṃ sādhukaṃ upalakkhetvā āgantvā mayhaṃ kathehī’’ti. So gantvā tassā sāsanaṃ bhagavato ārocesi. Satthā ‘‘sukhinī hotu suppavāsā koliyadhītā, sukhinī arogā arogaṃ puttaṃ vijāyatū’’ti āha. Rājā taṃ sutvā bhagavantaṃ abhivādetvā antogāmābhimukho pāyāsi. Tassa pure āgamanāyeva suppavāsāya kucchito dhamakaraṇā udakaṃ viya gabbho nikkhami, parivāretvā nisinnajano assumukhova hasituṃ āraddho. Haṭṭhatuṭṭho mahājano rañño puttasāsanaṃ ārocetuṃ agamāsi.
怀胎七周后，她体验巨大痛苦。夫婿奉劝她：“先前临终时，我将示现施舍，请你前去通报世尊并召唤他，顺从世尊所说之义，然后回来对我说。”他便前往，将女主所言转达佛陀法中。佛陀告诫她说：“愿你安乐，善护生涯的王族女子，愿你健康，生下健康儿子。”国王闻讯，顶礼世尊，前往乡间。她产下儿子时，如河水流出，如众人围坐，面带欢笑。众多大臣满心欢喜，前来宣告国中太子诞生。
Rājā tesaṃ iṅgitaṃ disvāva ‘‘dasabalena kathitakathā nipphannā maññe’’ti cintesi. So āgantvā satthu sāsanaṃ rājadhītāya ārocesi. Rājadhītā ‘‘tayā nimantitaṃ jīvitabhattameva maṅgalabhattaṃ bhavissati, gaccha sattāhaṃ dasabalaṃ nimantehī’’ti. Rājā tathā akāsi. Sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattayiṃsu. Dārako sabbesaṃ ñātīnaṃ santattacittaṃ nibbāpento jātoti sīvalidārakotvevassa nāmaṃ akaṃsu. So satta vassāni gabbhe vasitattā jātakālato paṭṭhāya sabbakammakkhamo ahosi. Dhammasenāpati sāriputto sattame divase tena saddhiṃ kathāsallāpaṃ akāsi. Satthāpi dhammapade gāthaṃ abhāsi –
国王见状心中念想：“诸事言尽，应当结束。”他前往，将世尊法传达给王族女子。王族女子说：“他所召唤的饮食生涯将是吉祥，去吧，七天内召唤十万天兵。”国王遵命而行。七日内，为佛陀比库僧团产生日光大施。子孙远近亲族皆了生死意趣，遇事皆以善行为业而获佛名辈。此外，王族女子怀胎七年，生时守护一切善业力量。第七日，法军长老沙利子与她谈法，世尊则吟诵颂曰——
‘‘Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;
“今日恶劣道路难行，轮回之苦如梦幻。”
Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;
“修成禅定达彼岸，圣者默默无言说。”
Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 414);
我已无取著而得涅槃，婆罗门，我如是言说。
Atha naṃ thero evamāha – ‘‘kiṃ pana tayā evarūpaṃ dukkharāsiṃ anubhavitvā pabbajituṃ na vaṭṭatī’’ti? Labhamāno pabbajeyyaṃ, bhanteti. Suppavāsā taṃ dārakaṃ therena saddhiṃ kathentaṃ disvā ‘‘kiṃ nu kho me putto dhammasenāpatinā saddhiṃ kathetī’’ti theraṃ upasaṅkamitvā pucchi – ‘‘mayhaṃ putto tumhehi saddhiṃ kiṃ katheti, bhadante’’ti? Attanā anubhūtaṃ gabbhavāsadukkhaṃ kathetvā tumhehi anuññāto pabbajissāmīti vadatīti. Sādhu, bhante, pabbājetha nanti. Thero taṃ vihāraṃ netvā tacapañcakakammaṭṭhānaṃ datvā pabbājento, ‘‘sīvali, na tuyhaṃ aññena ovādena kammaṃ atthi, tayā satta vassāni anubhūtadukkhameva paccavekkhāhī’’ti. Bhante, pabbājanameva tumhākaṃ bhāro, yaṃ pana mayā kātuṃ sakkā, tamahaṃ jānissāmīti. So paṭhamakesavaṭṭiyā ohāritakkhaṇeyeva sotāpattiphale patiṭṭhāsi, dutiyāya ohāritakkhaṇe sakadāgāmiphale, tatiyāya anāgāmiphale. Sabbesaṃyeva pana kesānaṃ oropanañca arahattasacchikiriyā ca apacchā apurimā ahosi. Tassa pabbajitadivasato paṭṭhāya bhikkhusaṅghassa cattāro paccayā yadicchakaṃ uppajjanti. Evaṃ ettha vatthu samuṭṭhitaṃ.
随后长老如此说：“你既然经历了如此苦难，为什么还不愿舍去俗家生活而出家呢？”得闻此语，他便接受出家。看到那少年与长老一起讲说，善护便来到长老面前问道：“我儿与你们共说何事，尊者？”他答言：“我将自己在胎中所受苦难述说，因而得未曾为你们所闻之唯心出家法，请愿出家。”善护答：“善哉，世尊，应当出家。”长老领他往修行处，授以五种功课出家道务，谓善护：“善护！你靠自己，没有他人引导，七年间只觉受苦痛苦。”世尊啊，你的出家业是你的重担，但我能为你作此事，我知晓此理。”少年初次受持出家戒律时即得初果，第二次受持戒律时得斯陀含果，第三次得无余果。而且全部头发脱落，已成阿拉汉证量，形貌无奇异变化。自出家当天起，随时随地，僧团四种缘起皆聚足足发生。事情宜此生成。
Aparabhāge satthā sāvatthiṃ agamāsi. Thero satthāraṃ abhivādetvā, ‘‘bhante, mayhaṃ puññaṃ vīmaṃsissāmi, pañca me bhikkhusatāni dethā’’ti āha . Gaṇha, sīvalīti. So pañcasate bhikkhū gahetvā himavantābhimukhaṃ gacchanto aṭavimaggaṃ gacchati. Tassa paṭhamaṃ diṭṭhā nigrodhe adhivatthā devatā satta divasāni dānaṃ adāsi. Iti so –
后来世尊来到祇树给孤独园，长老顶礼世尊，说：“世尊，我要审查福德，请为我赐授五百比库。”世尊告曰：“可取吧，善护。”于是他带领五百比库，朝喜马拉雅山方向，行向森林道。初次见到的尼罗陀树下，天神连续七日布施。他说：
‘‘Nigrodhaṃ paṭhamaṃ passi, dutiyaṃ paṇḍavapabbataṃ;
“第一是此尼罗陀树，第二是那蓝毗尼山；
Tatiyaṃ aciravatiyaṃ, catutthaṃ varasāgaraṃ.
第三是发速阇耶，第四是摩诃哥罗河；
‘‘Pañcamaṃ himavantaṃ so, chaṭṭhaṃ chaddantupāgami;
第五是喜马拉雅山，第六是触牙山群；
Sattamaṃ gandhamādanaṃ, aṭṭhamaṃ atha revata’’nti.
第七是取香，第八是雷瓦达。
Sabbaṭṭhānesu satta satta divasāneva dānaṃ adaṃsu. Gandhamādanapabbate pana nāgadattadevarājā nāma sattadivasesu ekadivasaṃ khīrapiṇḍapātaṃ adāsi, ekadivasaṃ sappipiṇḍapātaṃ adāsi. Bhikkhusaṅgho āha – ‘‘āvuso, imassa devarañño neva dhenuyo duyhamānā paññāyanti, na dadhinimmathanaṃ, kuto te, devarāja, imaṃ uppajjatī’’ti? ‘‘Bhante, kassapadasabalassa kāle khīrasalākabhattadānassetaṃ phala’’nti devarājā āha. Aparabhāge satthā khadiravaniyarevatassa paccuggamanaṃ aṭṭhuppattiṃ katvā theraṃ attano sāsane lābhaggayasaggappattānaṃ aggaṭṭhāne ṭhapesīti.
在一切地方，他们每天都布施七天。可是，在香山，名叫那迦达塔天王的天帝，在七天中布施一天牛乳饭，一天蜂蜜饭。僧团问：“朋友，这位天帝的牛群虽有多许，但人们不能理解，也没有加害，天帝何以生此现象？”天帝答：“尊者，这是因迦萨帕长老当时赠送牛乳饭所结的果报。”后来，师尊在卡提拉椰林雷瓦达精进修行，成功成为长老，被置于自己教法中利益众生首位。
Vakkalittheravatthu瓦卡利长老事
§208
208. Dasame saddhādhimuttānanti saddhāya adhimuttānaṃ, balavasaddhānaṃ bhikkhūnaṃ vakkalitthero aggoti dasseti. Aññesaṃ hi saddhā vaḍḍhetabbā hoti, therassa pana hāpetabbā jātā. Tasmā so saddhādhimuttānaṃ aggoti vutto. Vakkalīti panassa nāmaṃ.
第208条 受信最胜者，谓以信心最胜之比库长老为长。其他人信心增长，长老则应使其衰减，因此称为受信最胜。‘受信最胜’是他的名字。
Tassa pañhakamme ayamanupubbikathā – ayampi hi atīte padumuttarabuddhakāle vuttanayeneva vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti vuttanayeneva satthāraṃ nimantetvā sattāhaṃ mahādānaṃ datvā dasabalaṃ vanditvā, ‘‘bhante, ahampi iminā adhikārakammena tumhehi saddhādhimuttānaṃ etadagge ṭhapitabhikkhu viya anāgate ekassa buddhassa sāsane saddhādhimuttānaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā tassa anantarāyaṃ disvā byākaritvā pakkāmi.
在题问之中，有连续回忆说：在过去布点陀佛时代，按照此教法去精进修行，遍游多处，专心听闻法，见一比库被置于受信最胜首位，就生愿望“未来我亦当如是成为”，于是邀师为之，七日奉大供养，拜敬十位长老说：“尊者，我今后亦愿依此最胜权责，成为受信最胜教法首位比库。”师即答允，作法支持后离去。
Sopi yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ satthukāle sāvatthiyaṃ brāhmaṇakule paṭisandhiṃ gaṇhi, vakkalītissa nāmaṃ akaṃsu. So vuddhippatto tayo vede uggaṇhitvā dasabalaṃ bhikkhusaṅghaparivutaṃ sāvatthiyaṃ carantaṃ disvā satthu sarīrasampattiṃ olokento sarīrasampattidassanena atitto dasabalena saddhiṃyeva vicarati. Vihāraṃ gacchantena saddhiṃ vihāraṃ gantvā sarīranipphattiṃ olokentova tiṭṭhati. Dhammasabhāyaṃ nisīditvā dhammaṃ kathentassa sammukhaṭṭhāne ṭhito dhammaṃ suṇāti. So saddhaṃ paṭilabhitvā ‘‘agāramajjhe vasanto nibaddhaṃ dasabalassa dassanaṃ na labhissāmī’’ti pabbajjaṃ yācitvā satthu santike pabbaji.
那人一生修善，在天人间轮回。世尊出世时，他于沙瓦提婆罗门家皈依，名为伐迦利。出家后证得三明，环绕受十力比库僧团，于沙瓦提行走，观察世尊舍利，因见舍利欢喜，同十力兄弟共行。游行进修，遍访止所，时处闻法，证得信心，觉知“世间居住，若被缚，难得十力显现”，遂请求出家，受持世尊教法。
Tato paṭṭhāya ṭhapetvā āhārakaraṇavelaṃ avasesakāle yattha ṭhitena sakkā dasabalaṃ passituṃ, tattha ṭhito yonisomanasikāraṃ pahāya dasabalaṃ olokentova viharati. Satthā tassa ñāṇaparipākaṃ āgamento dīghampi addhānaṃ tasmiṃ rūpadassanavaseneva vicarante kiñci avatvā ‘‘idānissa ñāṇaṃ paripākagataṃ, sakkā etaṃ bodhetu’’nti ñatvā evamāha – ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passati. Yo maṃ passati, so dhammaṃ passati. Dhammañhi, vakkali , passanto maṃ passati, maṃ passanto dhammaṃ passatī’’ti.
后来他被置于受信最胜首位，趁饭时和清闲时，站于能见十力比库之处，舍弃无益心念，注重正思惟，观察十力众僧。师尊此时见他智慧成熟，深入教法，观法照见其相，遂告知：“伐迦利，尔以净身净目所见法者，即见我；见我者，即见法；见法者，亦见我；见我者，亦见法。”
Satthari evaṃ ovadantepi thero dasabalassa dassanaṃ pahāya neva aññattha gantuṃ sakkoti. Tato satthā ‘‘nāyaṃ bhikkhu saṃvegaṃ alabhitvā bujjhissatī’’ti upakaṭṭhāya vassūpanāyikāya rājagahaṃ gantvā vassūpanāyikadivase ‘‘apehi, vakkalī’’ti theraṃ paṇāmeti. Buddhā ca nāma ādeyyavacanā honti, tasmā thero satthāraṃ paṭippharitvā ṭhātuṃ asakkonto temāsaṃ dasabalassa sammukhe āgantuṃ avisahanto ‘‘kiṃ dāni sakkā kātuṃ, tathāgatenamhi paṇāmito, sammukhībhāvaṃ na labhāmi, kiṃ mayhaṃ jīvitenā’’ti gijjhakūṭapabbate papātaṭṭhānaṃ abhiruhi. Satthā tassa kilamanabhāvaṃ ñatvā ‘‘ayaṃ bhikkhu mama santikā assāsaṃ alabhanto maggaphalānaṃ upanissayaṃ nāseyyā’’ti attānaṃ dassetuṃ obhāsaṃ vissajjesi. Athassa satthu diṭṭhakālato paṭṭhāya eva mahantaṃ sokasallaṃ pahīnaṃ. Satthā sukkhataḷāke oghaṃ āharanto viya vakkalittherassa balavapītisomanassaṃ uppādetuṃ dhammapade imaṃ gāthamāha –
长老尽管如此劝导师长，却放弃了讲授十军队的教诲，不愿前往别处。于是师长便说：「这比库未得随喜之心，必将觉悟。」于是，他送别长老，自己前往王舍城的雨安居处，于雨安居日宣告：「来吧，瓦迦利。」因为佛陀的训谕如法不可违犯，所以长老不敢抵抗师长，闲居不去。当他不愿再见这一十军队时，便到吉祥山登上洞穴，独自一人居止。佛陀发现他的消沉，便启示自己说：「这比库虽得我近在眼前亲近及解脱之果，却要灭失，真不该如此。」他借此示现意旨。随后，师长观察到师长痛苦已消，犹如夏日风吹散大雷雨之云，教唱此偈以企令瓦迦利比库生强大欢喜乐意：
‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;
「欢乐多多的比库，恭敬于佛教法；
Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381);
得至安静之地，诸行已尽同乐。」（《法句经》381偈）
Vakkalittherassa ca ‘‘ehi, vakkalī’’ti hatthaṃ pasāresi. Thero ‘‘dasabalo me diṭṭho, ehīti avhāyanampi laddha’’nti balavapītiṃ uppādetvā ‘‘kuto gacchāmī’’ti attano gamanabhāvaṃ ajānitvāva dasabalassa sammukhe ākāse pakkhanditvā paṭhamapādena pabbate ṭhitoyeva satthārā vuttagāthaṃ āvajjento ākāseyeva pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ patvā tathāgataṃ vandamānova otari. Aparabhāge satthā ariyagaṇamajjhe nisinno theraṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapesīti.
瓦迦利比库伸出手说：「来吧，瓦迦利！」长老说：「我已见那十兵军，连喊叫也得到了。」遂激发起强大欢喜意，未了知自己的去向，便在众十军前空中跳舞，随后立于山上第一步，以师长之语唤召他们，空中展开欢喜，与解脱共振，得阿拉汉果位，像礼敬如来的样子向下而去。后来师长坐在圣众中间，居于持信比库的上首位置。
Dutiyavaggavaṇṇanā. · 第二品注释。
14. Etadaggavaggo
第十四章 此为该章末
(14) 3. Tatiyaetadaggavaggo（十四）三、第三此中最胜品
§209
209. Tatiyavaggassa paṭhame sikkhākāmānanti tisso sikkhā kāmayamānānaṃ sampiyāyitvā sikkhantānanti attho. Rāhuloti attano puttaṃ rāhulattheraṃ dasseti. Thero kira pabbajitadivasato paṭṭhāya pātova uṭṭhahanto hatthapūraṃ vālikaṃ ukkhipitvā ‘‘aho vatāhaṃ ajja dasabalassa ceva ācariyupajjhāyānañca santikā ettakaṃ ovādañceva anusāsaniñca labheyya’’nti pattheti. Tasmā sikkhākāmānaṃ aggo nāma jātoti.
第209节 本节论述第三区第一主题的教习者之意，指三个渴求学习者持戒精进之尊重与事奉心。称拉胡拉为其子，意指拉胡拉长老。传曰长老自初出家之日觉悟，力竭而起，将手满满的竹筐掷起，言说：「今吾幸蒙十军师与导师的亲近，更得众多劝导与训诲。」因此称其为渴学之首。
§210
210. Dutiye saddhāpabbajitānanti saddhāya pabbajitānaṃ. Raṭṭhapāloti raṭṭhaṃ pāletuṃ samattho, bhinnaṃ vā raṭṭhaṃ sandhāretuṃ samatthe kule jātotipi raṭṭhapāloti saṅkhaṃ gato. So hi satthu dhammadesanaṃ sutvā paṭiladdhasaddho cuddasabhattacchede katvā mātāpitaro pabbajjaṃ anujānāpetvā pabbajito. Tasmā saddhāpabbajitānaṃ aggo nāma jāto.
第二条所谓信心出家者，是指以信心出家的比库。所谓国守者，即有能力护持国土，或能修复破损国土者。即使出身于部族，也称为国守。正因为此，闻闻世尊的法讲说，得到信心，断除十三种不善行，经过双亲许可而出家修行者，被称为信心出家的领头者。
Rāhula-raṭṭhapālattheravatthu拉胡喇长老与拉塔帕喇长老之事
Imesaṃ pana ubhinnampi therānaṃ pañhakamme ayamanupubbikathā – ete kira dvepi atīte padumuttarabuddhakāle haṃsavatīnagare gahapatimahāsālakule nibbattiṃsu. Tesaṃ daharakāle nāmaṃ vā gottaṃ vā na kathiyati. Vayappattā pana gharāvāse patiṭṭhāya attano attano pitu accayena ubhopi attano attano ratanakoṭṭhāgārakammike pakkosāpetvā aparimāṇaṃ dhanaṃ disvā – ‘‘imaṃ ettakaṃ dhanarāsiṃ ayyakapayyakādayo attanā saddhiṃ gahetvā gantuṃ nāsakkhiṃsu, amhehi dāni yena kenaci upāyena imaṃ dhanaṃ gahetvā gantuṃ vaṭṭatī’’ti te ubhopi janā catūsu ṭhānesu kapaṇaddhikādīnaṃ mahādānaṃ dātuṃ āraddhā. Eko attano dānagge āgatāgatajanaṃ pucchitvā yāgukhajjakādīsu yassa yaṃ paṭibhāti, tassa taṃ adāsi, tassa teneva kāraṇena āgatapākoti nāmaṃ jātaṃ. Itaro apucchitvāva gahitagahitabhājanaṃ pūretvā pūretvā deti, tassapi teneva kāraṇena anaggapākoti nāmaṃ jātaṃ, appamāṇapākoti attho.
此外，两位长老虽属不同派别，但对五百问答的说法皆循序渐进——据说，他们二人都曾发生在已往时代，乃迦叶佛时代，于天鹅城有一富豪大族。两人在幼年时并不显露姓名或姓氏。年长时，安心居家，分别以各自父亲为首，双方都纷纷劝服各自的宝藏管理人集合无量财富，说：“此等财富若与恶人结伴同去不可得，我们现在以某种方式将此财宝保全，方能取用。”于是双方都立志在四个定点广施大布施。其一人善于应对来访者问询，缘于对牺牲牺牲动物的熟悉，施予恰当者，因此得名“来访者”。另一人在未被问询情况下，常以分发食物填饱来人，故得名“不回馈之者”，意即施舍无尽。
Te ubhopi ekadivasaṃ pātova mukhadhovanatthaṃ bahigāmaṃ agamaṃsu. Tasmiṃ samaye himavantato dve mahiddhikā tāpasā bhikkhācāratthāya ākāsena āgantvā tesaṃ sahāyakānaṃ avidūre otaritvā ‘‘mā no ete passiṃsū’’ti ekapasse aṭṭhaṃsu. Te ubhopi janā tesaṃ lābubhājanādiparikkhāraṃ saṃvidhāya antogāmaṃ sandhāya bhikkhāya gatānaṃ santikaṃ āgamma vandiṃsu. Atha ne tāpasā ‘‘kāya velāya āgatattha mahāpuññā’’ti āhaṃsu. Te ‘‘adhunāva, bhante’’ti vatvā tesaṃ hatthato lābubhājanaṃ gahetvā attano attano gehaṃ netvā bhattakiccapariyosāne nibaddhaṃ bhikkhāgahaṇatthaṃ paṭiññaṃ gaṇhiṃsu.
这二人一天，在外村落为洗面而来。彼时，来自喜马拉雅之二位苦行者，以天降方式忽至，搀扶其侍者稍稍远离论语“勿让他们见”的说辞，一同同坐。二人知道这些人可能因布施食物等原因前来，便迎接他们进入村中的聚居地，敬礼礼待。然后苦行者称：“这大善来访，正当佳时。”二人回答：“现在，尊者。”遂亲手接受布施食物，带回自己的家中，结束吃食事宜，继续专注于乞食行持。
Tesu eko tāpaso sapariḷāhakāyadhātuko hoti. So attano ānubhāvena mahāsamuddaudakaṃ dvedhā katvā pathavindharanāgarājassa bhavanaṃ gantvā divāvihāraṃ nisīdati. So utusappāyaṃ gahetvā paccāgantvā attano upaṭṭhākassa gehe bhattānumodanaṃ karonto ‘‘pathavindharanāgabhavanaṃ viya hotū’’ti vadati. Atha naṃ ekadivasaṃ upaṭṭhāko pucchi – ‘‘bhante, tumhe anumodanaṃ karontā ‘pathavindharanāgabhavanaṃ viya hotū’ti vadatha, mayamassa atthaṃ na jānāma, kiṃ vuttaṃ hoti idaṃ, bhante’’ti? Āma, kuṭumbiya ahaṃ ‘‘tumhākaṃ sampatti pathavindharanāgarājasampattisadisā hotū’’ti vadāmīti. Kuṭumbiko tato paṭṭhāya pathavindharanāgarājabhavane cittaṃ ṭhapesi.
其中一人是一身有璎珞饰品的苦行者。因他的禀性，曾采两瓢海水，前往掌控大地之龙王的府邸，日间游玩而坐。他常去时节，往复拜访侍从，钦赞说：“此龙宫如同大地之宫。”有一日侍者问说：“尊者，你赞叹说‘如同大地龙宫’，我不明此意，尊者请告知。”他答：“是的，我所在家族正有你们这样宝贵之财。”侍者自此起心在龙宫中安住倾心。
Itaro tāpaso tāvatiṃsabhavanaṃ gantvā suññe serisakavimāne divāvihāraṃ karoti. So āgacchanto gacchanto ca sakkassa devarājassa sampattiṃ disvā attano upaṭṭhākassa anumodanaṃ karonto ‘‘sakkavimānaṃ viya hotū’’ti vadati. Atha naṃ sopi kuṭumbiyo itaro sahāyako taṃ tāpasaṃ viya pucchi. So tassa vacanaṃ sutvā sakkabhavane cittaṃ ṭhapesi. Te ubhopi patthitaṭṭhānesuyeva nibbattā.
另一苦行者常去天龙宫，日中在空旷的天龙宫殿游玩坐卧。行进之间，见天帝萨咖的财富，便与侍从赞叹说：“此处宛如天帝的宫殿。”侍者闻听其词之后，心中留念。他的家族与另一助手也皆居于此被认可之地。两人乃在合适场所安置。
Pathavindharabhavane nibbatto pathavindharanāgarājā nāma jāto. So nibbattakkhaṇe attano attabhāvaṃ disvā ‘‘amanāpassa vata me ṭhānassa kulupakatāpaso vaṇṇaṃ kathesi, urena parisakkitvā vicaraṇaṭṭhānametaṃ, nūna so aññaṃ ṭhānaṃ na jānātī’’ti vippaṭisārī ahosi. Athassa taṃkhaṇeyeva alaṅkatapaṭiyattāni nāganāṭakāni sabbadisāsu tūriyāni paggaṇhiṃsu. So tasmiṃyeva khaṇe taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇī ahosi. Anvaddhamāsañca cattāro mahārājāno sakkassa upaṭṭhānaṃ gacchanti. Tasmā sopi virūpakkhena nāgaraññā saddhiṃ sakkassa upaṭṭhānaṃ gato. Sakko taṃ dūratova āgacchantaṃ disvā sañjāni. Atha naṃ samīpe āgantvā ṭhitakāle ‘‘kahaṃ nibbattosi sammā’’ti pucchi. Mā kathesi, mahārāja, urena parisakkanaṭṭhāne nibbattomhi, tumhe pana kalyāṇamittaṃ labhitthāti. Samma, tvaṃ ‘‘aṭṭhāne nibbattomhī’’ti mā vitakkayi , padumuttaradasabalo loke nibbatto, tassa adhikārakammaṃ katvā imaṃyeva ṭhānaṃ patthehi, ubho sukhaṃ vasissāmāti. So ‘‘evaṃ, deva, karissāmī’’ti gantvā padumuttaradasabalaṃ nimantetvā attano nāgabhavane nāgaparisāya saddhiṃ sabbarattiṃ sakkārasammānaṃ sajjesi.
居于大地龙宫的苦行者名为大地龙王。他初现时，显露本形，说：“我这里被邪恶的家族附身，常有敌意，我以身躯守护此处，其他地方我不知晓。”顿时，装饰华美的龙女宝妆自四方聚集成戏。其时，大地龙王舍本形，现为人形容貌。不到一月，四大国王前来侍奉，因此他同其它邪恶龙王一道，前往协助天帝。天帝远远望见他，认出了。近前时，问道：“汝所居何处？”告之曰：“不敢隐瞒，大王，我居于护城附近，但你获良师益友为伴。”天帝道：“好，你当念为‘我居于此所’。当成办与征服，也可共安。两方同宿话愿。”他说：“是，天尊，我当如此行。”随即前往迦叶佛时代的降魔龙王府邸，陪伴龙众，受到隆重礼敬。
Satthā punadivase uṭṭhite aruṇe attano upaṭṭhākaṃ sumanattheraṃ āmantesi – ‘‘sumana, ajja tathāgato dūraṃ bhikkhācāraṃ gamissati, mā puthujjanabhikkhū āgacchantu, tepiṭakā paṭisambhidāppattā chaḷabhiññāva āgacchantū’’ti. Thero satthu vacanaṃ sutvā sabbesaṃ ārocesi. Satthārā saddhiṃ satasahassā bhikkhū ākāsaṃ pakkhandiṃsu. Pathavindharo nāgaparisāya saddhiṃ dasabalassa paccuggamanaṃ āgato satthāraṃ parivāretvā samuddamatthake maṇivaṇṇā ūmiyo maddamānaṃ bhikkhusaṅghaṃ oloketvā ādito satthāraṃ, pariyosāne saṅghanavakaṃ tathāgatassa puttaṃ uparevatasāmaṇeraṃ nāma olokento ‘‘anacchariyo sesasāvakānaṃ evarūpo iddhānubhāvo, imassa pana taruṇabāladārakassa evarūpo iddhānubhāvo ativiya acchariyo’’ti pītipāmojjaṃ uppādesi.
世尊于次日旦时起身，在自己所侍奉的长老须摩那面前说了这样的话——「须摩那，今日如来将远行托钵的行脚道场，不愿凡夫行脚比库们前来，而诸三藏解义及六通通达的比库们可前来。」长老听闻世尊言语，便对众比库们宣说此事。众多世尊弟子约有数万名比库，同时向空中飞去。地行龙王与众龙众及众多天众，跟随十力天王护送世尊环绕，将一身玉色宝光的须摩那长老扶持于僧团之中。初时，须摩那望见世尊，终时望见叫「上座沙玛内拉」的如来之子，称赞说：「不可思议，诸多余佛弟子皆能证得此种神通体验，而这年轻孩童沙玛内拉竟然也有如此殊胜神通，殊为不可思议。」内心油然生起欢喜雀跃。
Athassa bhavane dasabale nisinne sesabhikkhūsu koṭito paṭṭhāya nisīdantesu satthu sammukhaṭṭhāneyeva uparevatasāmaṇerassa āsanaṃ pāpuṇi. Nāgarājā yāguṃ dentopi khajjakaṃ dentopi sakiṃ dasabalaṃ oloketi, sakiṃ uparevatasāmaṇeraṃ. Tassa kira sarīre satthu sarīre viya dvattiṃsa mahāpurisalakkhaṇāni paññāyanti. Tato nāgarājā ‘‘ayaṃ sāmaṇero buddhānaṃ sadiso paññāyati, kiṃ nu kho hotī’’ti avidūre nisinnaṃ aññataraṃ bhikkhuṃ pucchi – ‘‘ayaṃ, bhante, sāmaṇero dasabalassa kiṃ hotī’’ti? Putto, mahārājāti. So cintesi – ‘‘mahā vatāyaṃ bhikkhu, evarūpassa sobhaggappattassa tathāgatassa puttabhāvaṃ labhi. Sarīrampissa ekadesena buddhānaṃ sarīrasadisaṃ paññāyati, mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti sattāhaṃ mahādānaṃ datvā, ‘‘bhante, ahaṃ imassa adhikārakammassānubhāvena ayaṃ uparevato viya anāgate ekassa buddhassa putto bhaveyya’’nti patthanaṃ akāsi. Satthā anantarāyaṃ disvā ‘‘anāgate gotamabuddhassa putto bhavissasī’’ti byākaritvā pakkāmi.
那时须摩那在王宫中，坐于十方天众比库中，得到了上座沙玛内拉的座席。龙王端正洁白的牙齿和锋利牙齿，注视着那具十方天力的比库，又看着那上座沙玛内拉。传说其体中拥有二十三种大圣人特征，众天惊叹说：“此沙玛内拉被认定与诸佛相似，实乃非凡之人。”一位比库问他：“尊者，此沙玛内拉是谁的孩子？”答曰：“乃一位豪王之子。”他思忖：“此比库威仪广大，定能获得如来之子之殊胜身份，其一身具足十一相，如来身体相似。若将来我能成就如此，何其荣幸。”于是七日内广行布施，并作祈请说：“比库们，此上座沙玛内拉因我功德，未来必成为一佛之子。”世尊闻言，即时现身，告知说：“你将来于如来教法中，成为诸信士的首领。”语毕便去。
Pathavindharopi puna addhamāse sampatte virūpakkhena saddhiṃ sakkassa upaṭṭhānaṃ gato. Atha naṃ samīpe ṭhitaṃ sakko pucchi – ‘‘patthito te, samma, ayaṃ devaloko’’ti? Na patthito mahārājāti. Kiṃ dosaṃ addasāti? Doso natthi, mahārāja, ahaṃ pana dasabalassa puttaṃ uparevatasāmaṇeraṃ passiṃ. Tassa me diṭṭhakālato paṭṭhāya aññattha cittaṃ na nami, svāhaṃ ‘‘anāgate ekassa buddhassa evarūpo putto bhaveyya’’nti patthanaṃ akāsiṃ. Tvampi, mahārāja, ekaṃ patthanaṃ karohi, te mayaṃ nibbattaṭṭhāne na vinā bhavissāmāti. Sakko tassa vacanaṃ sampaṭicchitvā ekaṃ mahānubhāvaṃ bhikkhuṃ disvā ‘‘katarakulā nu kho nikkhamitvā ayaṃ kulaputto pabbajito’’ti āvajjento ‘‘ayaṃ bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthassa kulassa putto hutvā cuddasa bhattacchede katvā mātāpitaro pabbajjaṃ anujānāpetvā pabbajito’’ti aññāsi. Ñatvā ca pana ajānanto viya dasabalaṃ pucchitvā sattāhaṃ mahāsakkāraṃ katvā, ‘‘bhante, ahaṃ imassa kalyāṇakammassa nissandena tumhākaṃ sāsane ayaṃ kulaputto viya anāgate ekassa buddhassa sāsane saddhāpabbajitānaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anantarāyaṃ disvā ‘‘tvaṃ, mahārāja, anāgate gotamassa buddhassa sāsane saddhāpabbajitānaṃ aggo bhavissasī’’ti byākaritvā pakkāmi. Sakkopi attano devapurameva gato.
之后，地行龙王于半月后，再次率众护卫龙王与萨咖天帝一同前来侍奉。萨咖天帝近前问：“此世间之神界你是否曾见？”答曰：“未曾见过，尊贵天王。”萨咖问：“何以未见？”答：“无他，我见过如来之子上座沙玛内拉，其心不曾动摇，已立誓‘将来成为一佛之子’。且你也请发一愿，令我们得以安住涅槃处。”萨咖同意后，显现一位具大神通的比库，说：“他是出身显赫，脱离家族束缚之人。”又说明：“此人离开本国，独立成家，于十六岁时弃去父母家，得父母同意而出家。”了解后，忽视前事，怀疑似不知情样，向十方天王七日致以极大敬礼，请求说：“尊者，我愿因这善行，成为你教法中未来某佛之子第一位有信出家人。”世尊即现身告知：“你将来于如来教法中成为有信出家人的首领。”言毕，萨咖天帝回到自己天宫。
Te ubhopi nibbattaṭṭhānato cavitvā devamanussesu saṃsarantā anekasahassakappe atikkamiṃsu. Ito pana dvānavutikappamatthake phusso nāma buddho loke udapādi. Tassa pitā mahindo nāma rājā ahosi, vemātikā tayo kaniṭṭhabhātaro. Rājā divase divase ‘‘mayhaṃyeva buddho mayhaṃ dhammo mayhaṃ saṅgho’’ti mamāyanto sayameva dasabalaṃ nibaddhaṃ bhojanaṃ bhojeti.
二人离开涅槃境界，轮回于人天之间，度过千万劫。至此二千岁，世间出现名为佛陀——觉者。佛陀父者为名为大王，名曰摩诃因陀，其有三弟弟。王每日自语：“佛法僧皆属于我。”自己享用广大的供养。
Athassa ekadivasaṃ paccanto kupito. So putte āmantesi – ‘‘tātā, paccanto kupito , tumhehi vā mayā vā gantabbaṃ. Yadi ahaṃ gacchāmi, tumhehi iminā niyāmena dasabalo paricaritabbo’’ti. Te tayopi ekappahāreneva āhaṃsu – ‘‘tāta, tumhākaṃ gamanakiccaṃ natthi, mayaṃ core vidhamissāmā’’ti pitaraṃ vanditvā paccantaṃ gantvā core vidhamitvā vijitasaṅgāmā hutvā nivattiṃsu. Te antarāmagge pādamūlikehi saddhiṃ mantayiṃsu – ‘‘tātā, amhākaṃ gatakkhaṇeyeva pitā varaṃ dassati, kataraṃ varaṃ gaṇhāmā’’ti? Ayyā, tumhākaṃ pitu accayena dullabhaṃ nāma natthi, tumhākaṃ pana jeṭṭhabhātikaṃ phussabuddhaṃ paṭijagganavaraṃ gaṇhathā’’ti āhaṃsu. Te ‘‘kalyāṇaṃ tumhehi vutta’’nti sabbepi ekacittā hutvā gantvā pitaraṃ addasaṃsu. Tadā pitā tesaṃ pasīditvā varaṃ adāsi. Te ‘‘temāsaṃ tathāgataṃ paṭijaggissāmā’’ti varaṃ yāciṃsu. Rājā ‘‘ayaṃ dātuṃ na sakkā, aññaṃ varaṃ gaṇhathā’’ti āha. Tāta, amhākaṃ aññena varena kiccaṃ natthi, sace tumhe dātukāmā, etaṃyeva no varaṃ dethāti. Rājā tesu punappunaṃ kathentesu attanā paṭiññātattā ‘‘na sakkā na dātu’’nti cintetvā āha – ‘‘tātā, ahaṃ tumhākaṃ varaṃ demi, apica kho pana buddhā nāma durāsadā honti sīhā viya ekacarā, dasabalaṃ paṭijaggantā appamattā bhaveyyāthā’’ti.
某日，佛陀父亲生气拜访儿子，说：“若我前来，你与我同行。若我去，需你守护十方众天。”众儿子齐声答曰：“父亲，不用担心，我们誓必守护。”拜毕，父亲离开，儿子们悄地谋划。议论：“父亲在我们面前最优良，何人当取其长处？”彼认为：“父亲难得一见，长兄为大，最具威望，理当由他领导。”于是大家心意一致，拜见父亲。父亲高兴赐予官职，他们请求：“愿为佛陀皈依时的护持者。”王答曰：“此事我不能答应，请更议他策。”众人再三求告，王思虑再三说：“我将赐予你们官职，但未来诸佛为狮子，护持十方天王兢兢业业。”
Te cintayiṃsu – ‘‘amhehi tathāgataṃ paṭijaggantehi anucchavikaṃ katvā paṭijaggituṃ vaṭṭatī’’ti sabbepi ekacittā hutvā dasasīlāni samādāya nirāmagandhā hutvā satthu dānaggaparivahanake tayo purise ṭhapayiṃsu. Tesu eko dhanadhaññuppādako ahosi, eko māpako, eko dānasaṃvidhāyako. Tesu dhanadhaññuppādako paccuppanne bimbisāro mahārājā jāto, māpako visākho upāsako, dānasaṃvidhāyako raṭṭhapālattheroti. So tattha yāvajīvaṃ kusalaṃ katvā devapure nibbatto. Ayaṃ pana rāhulatthero nāma kassapadasabalassa kāle kikissa kāsirañño jeṭṭhaputto hutvā nibbatti, pathavindharakumārotissa nāmaṃ akaṃsu. Tassa satta bhaginiyo ahesuṃ. Tā dasabalassa satta pariveṇāni kārayiṃsu. Pathavindharo oparajjaṃ labhi. So tā bhaginiyo āha – ‘‘tumhehi kāritapariveṇesu mayhampi ekaṃ dethā’’ti. Bhātika, tumhe uparājaṭṭhāne ṭhitā, tumhehi nāma amhākaṃ dātabbaṃ, tumhe aññaṃ pariveṇaṃ karothāti. So tāsaṃ vacanaṃ sutvā pañca vihārasatāni kāresi. Pañca pariveṇasatānītipi vadanti. So tattha yāvajīvaṃ kusalaṃ katvā devapure nibbatti. Imasmiṃ pana buddhuppāde pathavindharakumāro amhākaṃ bodhisattassa aggamahesiyā kucchismiṃ paṭisandhiṃ gaṇhi, tassa sahāyako kururaṭṭhe thullakoṭṭhitanigame raṭṭhapālaseṭṭhigehe nibbatti.
众人思忖：“若我们护持如来，必定发生光明盛事。”于是齐心奉行十善戒，净除恶臭，为世尊传授法器的三人建造居所。其中一人造财有余，名为宾比萨罗大王；一人为出纳，名为维萨迦居士；一人为施设者，名为国护长老。宾比萨罗大王终生清净善行，如来之子沙玛内拉名阿阇耶，乃卡萨巴时代咖西国王次子所生，名曰波提温陀之子。此王有七位姐妹，七个居所共护其身。地行龙王为他设立副王职位。其姐妹们说：“你们所造居所，请将其中一所分我。”兄长回答：“你们在副王后面看守，名义上该由你们分配其居，以此为吾义。”遂为五百个小居。兄长终生善行，住于天宫。在此佛陀出世时，地行龙王之子与此世尊之母之亲戚有亲密关系，其亲信住于库卢国大城首领家中。
Atha amhākaṃ dasabalo abhisambodhiṃ patvā pavattitavaradhammacakko anupubbena kapilavatthuṃ āgantvā rāhulakumāraṃ pabbājesi. Tassa pabbajjāvidhānaṃ pāḷiyaṃ (mahāva. 105) āgatameva. Evaṃ pabbajitassa panassa satthā abhiṇhaovādavasena rāhulovādasuttaṃ abhāsi. Rāhulopi pātova vuṭṭhāya hatthena vālukaṃ ukkhipitvā ‘‘dasabalassa ceva ācariyupajjhāyānañca santikā ajja ettakaṃ ovādaṃ labheyya’’nti vadati. Bhikkhusaṅghamajjhe kathā udapādi ‘‘ovādakkhamo vata rāhulasāmaṇero pitu anucchaviko putto’’ti. Satthā bhikkhūnaṃ cittācāraṃ ñatvā ‘‘mayi gate ekā dhammadesanā ca vaḍḍhissati, rāhulassa ca guṇo pākaṭo bhavissatī’’ti gantvā dhammasabhāyaṃ buddhāsāne nisinno bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti. Rāhulasāmaṇerassa ovādakkhamabhāvaṃ kathema bhagavāti. Satthā imasmiṃ ṭhāne ṭhatvā rāhulassa guṇadīpanatthaṃ migajātakaṃ āharitvā kathesi –
于是，我们这位十力具足者成就正觉之后，启动教法轮转，依次前往咖毕拉瓦图，令拉胡拉幼童出家。关于他的出家仪式，巴利文的记载（大部经·卷105）已悉数载来。这样，出家之后，这位师长便以实际的教诲方式宣说拉胡拉教法经。拉胡拉也从座上起来，用手提起一把沙子，说：“今日这位十力具足者与师长关爱人正是在这里受教诲的。”在比库僧团中随即有话说：“拉胡拉沙玛内拉确是父亲亲自授戒的儿子。”师知晓众比库的心念行为后，说：“有我在场时，一则法语必将增长，拉胡拉的品德也必然显著。”遂前往法会所，坐于佛座，向比库们问曰：“现在，你们为何聚集而坐而谈？”此时所说拉胡拉沙玛内拉具备教诲力量的由来，世尊就地驻足，为彰显拉胡拉品德，举出《羚羊本生经》讲述如下：
‘‘Migaṃ tipallatthamanekamāyaṃ,
「羚羊多次被嘲弄，
Aṭṭhakkhuraṃ aḍḍharattā papāyiṃ;
八爪小螃蟹半夜游走，
Ekena sotena chamā’ssasanto,
独有一根羊角鸣叫，
Chahi kalāhitibhoti bhāgineyyo’’ti. (jā. 1.1.16);
六脉悉断方可切割。」（本生经1.1.16）
Athassa sattavassikasāmaṇerakāle ‘‘mā heva kho rāhulo daharabhāvena kīḷanatthāyapi sampajānamusā bhāseyyā’’ti ambalaṭṭhiyarāhulovādaṃ (ma. ni. 2.107 ādayo) desesi. Aṭṭhārasavassikasāmaṇerakāle tathāgatassa pacchato piṇḍāya pavisantassa satthu ceva attano ca rūpasampattiṃ disvā gehasitaṃ vitakkaṃ vitakkentassa ‘‘yaṃkiñci, rāhula, rūpa’’ntiādinā nayena mahārāhulovādasuttantaṃ (ma. ni. 2.113) kathesi. Saṃyuttake (saṃ. ni. 4.121) pana rāhulovādopi aṅguttare (a. ni. 4.177) rāhulovādopi therassa vipassanācāroyeva. Athassa satthā ñāṇaparipākaṃ ñatvā avassikabhikkhukāle andhavane nisinno cūḷarāhulovādaṃ (ma. ni. 3.416 ādayo) kathesi. Desanāpariyosāne rāhulatthero koṭisatasahassadevatāhi saddhiṃ arahattaṃ pāpuṇi, sotāpannasakadāgāmianāgāmidevatānaṃ gaṇanā natthi. Atha satthā aparabhāge ariyasaṅghamajjhe nisinno theraṃ imasmiṃ sāsane sikkhākāmānaṃ aggaṭṭhāne ṭhapesi.
七岁时，拉胡拉为沙玛内拉，应付讲训时，得记载为“莫用孩童行为胡闹而发虚妄言语”的《拂杖劝诫拉胡拉经》（大毗尼·卷2.107）；十八岁沙玛内拉时，经佛陀后续供养、注意所得身色，心中盘算出家意念时，以“尔时，以何等色彩观察一切，拉胡拉？”这一句引出《大十世子经》（大毗尼·卷2.113）；而在《相应部》（卷4.121）、《增支部》（卷4.177）等处也有关于拉胡拉教诲内容及其修习内观的记述。后来，师察觉智慧成熟，趁临终之比库时期，坐于深林中，宣说《小拉胡拉教诲经》（大毗尼·卷3.416）。教法结束之后，拉胡拉长老随从无算无量的天众，证得阿拉汉果，且拥有不退转于须陀洹果和斯陀含果的天众，数量不可胜数。此后，世尊在末世时代，于圣僧内部，坐定于众修学者之上位。
Satthari pana kururaṭṭhe cārikāya nikkhamitvā thullakoṭṭhitaṃ anuppatte raṭṭhapālo kulaputto satthu dhammadesanaṃ sutvā paṭiladdhasaddho mātāpitaro anujānāpetvā dasabalaṃ upasaṅkamitvā satthu āṇattiyā aññatarassa therassa santike pabbaji. Tassa pabbajitadivasato paṭṭhāya seṭṭhigahapati bhikkhū attano nivesanadvārena gacchante disvā ‘‘kiṃ tumhākaṃ imasmiṃ gehe kammaṃ, ekova puttako ahosi, taṃ gaṇhitvā gatattha, idāni kiṃ karissathā’’ti akkosati paribhāsati. Satthā addhamāsaṃ thullakoṭṭhite vasitvā puna sāvatthimeva agamāsi. Tatthāyasmā raṭṭhapālo yoniso manasikaronto kammaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So satthāraṃ anujānāpetvā mātāpitaro dassanatthaṃ thullakoṭṭhitaṃ gantvā tattha sapadānaṃ piṇḍāya caranto pitu nivesane ābhidosikaṃ kummāsaṃ labhitvā taṃ amataṃ viya paribhuñjanto pitarā nimantito adhivāsetvā dutiyadivase pitu nivesane piṇḍapātaṃ paribhuñjitvā alaṅkatapaṭiyatte itthijane asubhasaññaṃ uppādetvā ṭhitakova dhammaṃ desetvā jiyā mutto viya nārāco ākāsaṃ uppatitvā korabyarañño migacīraṃ gantvā maṅgalasilāpaṭṭe nisinno dassanatthāya āgatassa rañño catupārijuññapaṭimaṇḍitaṃ dhammaṃ (ma. ni. 2.304) desetvā anupubbena cārikaṃ caramāno puna satthu santikaṃyeva āgato. Evametaṃ vatthu samuṭṭhitaṃ. Atha satthā aparabhāge ariyagaṇamajjhe nisinno theraṃ imasmiṃ sāsane saddhāpabbajitānaṃ kulaputtānaṃ aggaṭṭhāne ṭhapesīti.
师长在库鲁国行脚结束，尚未到达长老聚集地，国主的族子拉特哈波罗听闻师长宣说佛法，信守所获，在父母允许下，携带十种护持前往，随师长遣令，向某位长老亲近出家。自出家当天起，首领地主见比库们往自处所行走，便怒斥彼辈，说：“你们这屋里有什么业？你是唯一儿子，既然已为家族牺牲，现在还将作何？”师长于半月内仍留在长老聚集地，继而又回到萨瓦提。拉特哈波罗长老在彼处用心修习，行正念智观察，此后证得阿拉汉果。因师长教令，父母为见他便往长老聚集地注礼乞食，以称呼为儿子得宝一般欢喜，款待供养。第二日依旧在父母室止宿，以其妻带着装饰出家妇女的不净观念，立如常法宣说佛法，临命终时似解脱，苦厄消除，如天鹰翱翔天空，拜访寇拉比森林、麋鹿园林，坐于吉祥石亭，为来者宣说佛法，飨养法食，渐渐行脚，又回赴师长所处。此为事情全貌。后来师长在外另一处，安坐于圣众中，为出家信心坚定的族子们布法，立其领袖。
Kuṇḍadhānattheravatthu军德达那长老之事
§211
211. Tatiye paṭhamaṃ salākaṃ gaṇhantānanti sabbapaṭhamaṃ salākagāhakānaṃ bhikkhūnaṃ kuṇḍadhānatthero aggoti dasseti. So kira thero mahāsubhaddāya nimantitadivase tathāgate ugganagaraṃ gacchante ‘‘ajja satthā dūraṃ bhikkhācāraṃ gamissati, puthujjanā salākaṃ mā gaṇhantu, pañcasatā khīṇāsavāva gaṇhantū’’ti vutte paṭhamameva sīhanādaṃ naditvā salākaṃ gaṇhi. Cūḷasubhaddāya nimantitadivase tathāgate sāketaṃ gacchantepi pañcannaṃ bhikkhusatānaṃ antare paṭhamameva salākaṃ gaṇhi, sunāparantajanapadaṃ gacchantepi. Imehi kāraṇehi thero paṭhamaṃ salākaṃ gaṇhantānaṃ aggo nāma jāto. Kuṇḍadhānoti panassa nāmaṃ.
第二百一十一章 第一根杖持者乃是所有首根杖持比库中之首。此长老名为库达哈那，曾在大肃波达罗尊者邀请佛陀到乌格那城时，当日佛陀将远行托缽，嘱众生勿夺杖，正是他首领地举起杖，发出如狮吼般的声响。于楚略肃波达罗尊者在受邀往沙盖城时，五百比库皆中，他仍为首位杖持；而往顺方远方众所之处，也即五百人的中首。由此缘故，尊者名为所有首根杖持者之首，库达哈那即是其名。
Tassa pañhakamme ayamanupubbikathā – ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto vuttanayeneva vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapentaṃ disvā buddhānaṃ adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā satthārā anantarāyaṃ disvā byākato yāvajīvaṃ kusalaṃ katvā devesu ca manussesu ca saṃsaranto kassapabuddhakāle bhūmaṭṭhakadevatā hutvā nibbatti. Dīghāyukabuddhānañca nāma na anvaddhamāsiko uposatho hoti. Vipassīdasabalassa hi chabbassantare chabbassantare uposatho ahosi, kassapadasabalo pana chaṭṭhe chaṭṭhe māse pātimokkhaṃ osāresi. Tassa pātimokkhaṃ osāraṇakāle disāvāsikā dve sahāyakā bhikkhū ‘‘uposathaṃ karissāmā’’ti gacchanti. Ayaṃ bhummadevatā cintesi – ‘‘imesaṃ dvinnaṃ bhikkhūnaṃ metti ativiya daḷhā, kiṃ nu kho bhedake sati bhijjeyya, na bhijjeyyā’’ti? Tesaṃ okāsaṃ olokayamānā tesaṃ avidūreneva gacchati.
在问答环节中，逐事叙述如下——据说此僧团自莲华佛时，住在鸿沙提城族宅，居住于該处讲堂听佛法时，目睹了首根杖持者被定于首领地位；佛所行主持佛法职务，且掌持维持秩序者。其后，首领地栖于迦萨波佛时代，乃大地守护神化身。长寿佛亦于六年一度举行殊胜节律，维帕西亦按三十六年作相同律制，迦萨波佛时代，第六个月通过戒律。戒律开示时，两名主事比库言：“让我们作伍波萨他（八关斋戒）。”此大地守护神心念：“这二比库友情极坚，如若有分歧，彼此难免生嫌。”察看他们，为难不远，仅随行不离。
Atheko thero ekassa hatthe pattacīvaraṃ datvā sarīravaḷañjanatthaṃ udakaphāsukaṭṭhānaṃ gantvā dhotahatthapādo hutvā gumbasabhāgato nikkhamati. Bhummadevatā tassa therassa pacchato pacchato uttamarūpā itthī hutvā kese vidhunitvā saṃvidhāya bandhantī viya piṭṭhito paṃsuṃ puñchamānā viya sāṭakaṃ saṃvidhāya nivāsayamānā viya ca hutvā therassa padānupadikā hutvā gumbato nikkhantā. Ekamante ṭhito sahāyakatthero imaṃ kāraṇaṃ disvā domanassajāto ‘‘naṭṭho dāni me iminā bhikkhunā saddhiṃ dīgharattānugato sineho. Sacāhaṃ evaṃvidhabhāvaṃ jāneyyaṃ, ettakaṃ addhānaṃ iminā saddhiṃ vissāsaṃ na kareyya’’nti cintetvā āgacchantassevassa ‘‘handāvuso, tuyhaṃ pattacīvaraṃ, tādisena pāpena sahāyena saddhiṃ ekamaggaṃ na gacchāmī’’ti āha . Taṃ kathaṃ sutvā tassa lajjibhikkhuno hadayaṃ tikhiṇasattiṃ gahetvā viddhaṃ viya ahosi. Tato naṃ āha – ‘‘āvuso, kiṃ nāmetaṃ vadasi, ahaṃ ettakaṃ kālaṃ dukkaṭamattampi āpattiṃ na jānāmi. Tvaṃ pana maṃ ajja ‘pāpo’ti vadasi, kiṃ te diṭṭha’’nti? Kiṃ aññena diṭṭhena, kiṃ tvaṃ evaṃvidhena alaṅkatapaṭiyattena mātugāmena saddhiṃ ekaṭṭhāne hutvā nikkhantoti? Natthetaṃ, āvuso, mayhaṃ, nāhaṃ evarūpaṃ mātugāmaṃ passāmīti. Tassa yāvatatiyaṃ kathentassāpi itaro thero kathaṃ asaddahitvā attanā diṭṭhakāraṇaṃyeva atthaṃ gahetvā tena saddhiṃ ekamaggena agantvā aññena maggena satthu santikaṃ gato. Itaropi aññena maggena satthu santikaṃyeva gato.
有一长老将袈裟交与一手，前往沐浴和净身之所，洗砌手足，出座于僧舍会所。大地守护神在其后，化作女性，梳理其发丝，宛如缚结粘连泥土般环绕，似为长老脚随从，出座离开。旁有助理长老见此景象，生忧惧曰：“我和此比库长久相随感情深厚，今日丢失共处者，应知同类应具此相，莫失莫弃。”与他说：“朋友，你为何如此说？我对恶行知之甚少，今日你称我必作恶行？你见何罪？”又问：“为何你以此妇行持装饰，与他同住一处出入？我没见过此妇。”谈话过程中其他长老亦来议论此事，不信谣言，遂由他领头，同行师长，赴另一路径去见佛。其他比库亦以别路径往见师长。
Tato bhikkhusaṅghassa uposathāgāraṃ pavisanavelāya so bhikkhu taṃ bhikkhuṃ uposathagge sañjānitvā ‘‘imasmiṃ uposathagge evarūpo nāma pāpabhikkhu atthi, nāhaṃ tena saddhiṃ uposathaṃ karissāmī’’ti nikkhamitvā bahi aṭṭhāsi. Bhummadevatā ‘‘bhāriyaṃ mayā kammaṃ kata’’nti mahallakaupāsakavaṇṇena tassa santikaṃ gantvā ‘‘kasmā, bhante, ayyo imasmiṃ ṭhāne ṭhito’’ti āha. Upāsaka, imaṃ uposathaggaṃ eko pāpabhikkhu paviṭṭho, ahaṃ tena saddhiṃ uposathaṃ na karomīti vatvā nikkhamitvā bahi ṭhitomhīti. Bhante, mā evaṃ gaṇhatha, parisuddhasīlo esa bhikkhu. Tumhehi diṭṭhamātugāmo nāma ahaṃ, mayā tumhākaṃ vīmaṃsanatthāya ‘‘daḷhā nu kho imesaṃ therānaṃ metti, no daḷhā’’ti lajjialajjibhāvaṃ olokentena taṃ kammaṃ katanti. Ko pana tvaṃ sappurisāti? Ahaṃ ekā bhummadevatā, bhanteti. Devaputto kathentova dibbānubhāvena ṭhatvā therassa pādesu patitvā ‘‘mayhaṃ, bhante, khamatha, etaṃ dosaṃ thero na jānāti, uposathaṃ karothā’’ti theraṃ yācitvā uposathaggaṃ pavesesi. So thero uposathaṃ tāva ekaṭṭhāne akāsi, mittasanthavavasena na puna tena saddhiṃ ekaṭṭhāne ahosīti. Imassa therassa kammaṃ na kathiyati, cuditakatthero pana aparāparaṃ vipassanāya kammaṃ karonto arahattaṃ pāpuṇi.
当时此比库入僧团八关斋戒处，另一比库识别他，说：“此处有此名恶比库，我不愿与他同斋戒。”遂离开。大地守护神化作身形，近前对他说：“为何你在此守处站立？尊者！此处来者恶人甚少，不必避开。”该居士言：“我非谓恶人，但为你等的争执，我来此查访，知此首领之友谊是否坚固。”守护神并问：“你何为贤人？”答曰：“我即此大地守护神，愿以神通站于长老足下，请宽恕。尊者不知此过，请守斋戒。”比库遂从一处持续守斋戒，经过多日，未与恶比库同处一席，止于上座之止境。此长老之恶业未被披露，而末尾长老仍修习正见正思维，证得阿拉汉果。
Bhummadevatā tassa kammassa nissandena ekaṃ buddhantaraṃ apāyato na muccittha. Sace pana kālena kālaṃ manussattaṃ āgacchati, aññena yena kenaci kato doso tasseva upari patati. So amhākaṃ bhagavato kāle sāvatthiyaṃ brāhmaṇakule nibbatti, dhānamāṇavotissa nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā mahallakakāle satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbaji, tassa upasampannadivasato paṭṭhāya ekā alaṅkatapaṭiyattā itthī tasmiṃ gāmaṃ pavisante saddhiṃyeva gāmaṃ pavisati, nikkhamante nikkhamati. Vihāraṃ pavisantepi pavisati, tiṭṭhantepi tiṭṭhatīti evaṃ niccānubandhā paññāyati. Thero taṃ na passati, tassa pana purimassa kammassa nissandena sā aññesaṃ upaṭṭhāti.
此大地守护神以前业依靠，前生未得解脱若临佛时代，人类再生时，会因某恶业还受报。曾有一位出生沙瓦提婆罗门家族，名曰达摩玛那武帝，年届三十，季夏时期，礼听师长说法，信守所得出家。立日后，此比库受具足戒，当时有位装束衣饰华美的已出家女性，进入村中出入，同行如影随形，进出坐卧皆合，这一切连续不断被注意，然而长老未见。因先业依赖，另一比库注意到此景。
Gāme yāgubhikkhaṃ dadamānā itthiyo, ‘‘bhante, ayaṃ eko yāguuḷuṅko tumhākaṃ, eko imissā amhākaṃ sahāyikāyā’’ti parihāsaṃ karonti. Therassa mahatī vihesā hoti. Vihāraṃ gatampi naṃ sāmaṇerā ceva daharabhikkhū ca parivāretvā ‘‘dhāno koṇḍo jāto’’ti parihāsaṃ karonti. Athassa teneva kāraṇena kuṇḍadhānattheroti nāmaṃ jātaṃ . So uṭṭhāya samuṭṭhāya tehi kayiramānaṃ keḷiṃ sahituṃ asakkonto ummādaṃ gahetvā ‘‘tumhe koṇḍā, tumhākaṃ upajjhāyā koṇḍā , ācariyā koṇḍā’’ti vadati. Atha naṃ satthu ārocesuṃ – ‘‘kuṇḍadhāno daharasāmaṇerehi saddhiṃ evaṃ pharusavācaṃ vadatī’’ti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ bhikkhū’’ti pucchitvā ‘‘saccaṃ bhagavā’’ti vutte ‘‘kasmā evaṃ vadesī’’ti āha. Bhante, nibaddhaṃ vihesaṃ asahanto evaṃ kathemīti. ‘‘Tvaṃ pubbe katakammaṃ yāvajjadivasā jīrāpetuṃ na sakkosi, puna evarūpaṃ pharusaṃ mā vada bhikkhū’’ti vatvā āha –
乡村中，女子们施食乞衣时，常嘲笑比库长老说：『大德，某位女子乃你们的专属，另一位是我们的伴随者』。对此，长老感到极为不悦。即使外出修行，年幼的沙玛内和儿童比库环绕他，亦发出嘲笑：『那是个呆子』。因此他得名“池水财主长老”。某日，他起身，面对他们时不能忍受，抓起狂乱的心态说道：『你们是呆子，你们的导师是呆子，老师是呆子』。众师即向佛陀报告此事，说：『池水财主长老与幼稚的沙玛内一起使用粗恶语』。佛陀谴责他，说：『诚然，比库们，这是事实』。问及原因，他说：『大德，以前你长期劳累以至无法养病，今何以对比库说此等粗恶之语』。
‘‘Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ;
佛告诫说：『不要说粗恶的话，若有人说，应当反驳。
Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ.
苦难乃源起因缘的开始，应予以制止。
‘‘Sace neresi attānaṃ, kaṃso upahato yathā;
若你能净除自己，就如铜器去除污垢，
Esa pattosi nibbānaṃ, sārambho te na vijjatī’’ti. (dha. pa. 133-134);
你将达到涅槃，苦难的根本便不存在了。』（此诗出自《法句经》133-134偈）
Imañca pana tassa therassa mātugāmena saddhiṃ vicaraṇabhāvaṃ kosalaraññopi kathayiṃsu. Rājā ‘‘gacchatha, bhaṇe, vīmaṃsathā’’ti pesetvā sayampi mandeneva parivārena saddhiṃ therassa vasanaṭṭhānaṃ gantvā ekamante olokento aṭṭhāsi. Tasmiṃ khaṇe thero sūcikammaṃ karonto nisinno hoti, sāpissa itthī avidūre ṭhāne ṭhitā viya paññāyati.
此外，他与这位长老的母族同伴在国领舍林中同行。国王召唤说：『请去，对此加以考察』。我也随行，缓步环绕，来到长老住宿处的角落，注视他入定。此时长老正进行放射针仪式，身边站着一位年轻女子，彷佛在观察理解他的行为。
Rājā taṃ disvā ‘‘atthidaṃ kāraṇa’’nti tassā ṭhitaṭṭhānaṃ agamāsi. Sā tasmiṃ āgacchante therassa vasanapaṇṇasālaṃ paviṭṭhā viya ahosi. Rājāpi tāya saddhiṃyeva paṇṇasālaṃ pavisitvā sabbattha olokento adisvā ‘‘nāyaṃ mātugāmo, therassa eko kammavipāko’’ti saññaṃ katvā paṭhamaṃ therassa samīpena gacchantopi theraṃ avanditvā tassa kāraṇassa abhūtabhāvaṃ ñatvā āgamma theraṃ vanditvā ekamantaṃ nisinno ‘‘kacci, bhante, piṇḍakena na kilamathā’’ti pucchi. Thero ‘‘vaṭṭati mahārājā’’ti āha. ‘‘Jānāmi, bhante, ayyassa kathaṃ, evarūpena ca parikkilesena saddhiṃ carantānaṃ tumhākaṃ ke nāma pasīdissanti, ito paṭṭhāya vo katthaci gamanakiccaṃ natthi, ahaṃ catūhi paccayehi upaṭṭhahissāmi, tumhe yonisomanasikāre mā pamajjitthā’’ti nibaddhaṃ bhikkhaṃ paṭṭhapesi. Thero rājānaṃ upatthambhakaṃ labhitvā bhojanasappāyena ekaggacitto hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tato paṭṭhāya sā itthī antaradhāyi.
国王见此说：「这是有益的缘故。」便离开她所在之处。她来到那时，如老比库室门敞开一般。国王与她一同进入比库室，四处观望，见此人非女色之过客，乃老比库一人之业报现身，生起此念。遂往长老面前，颔首礼敬。了知此事非因缘所致，乃供养长老，坐于一旁，问曰：「尊者，请问与钵布的缘分是否无过失？」长老答曰：「常得依护，大王。」她说：「我知道您的情形。以此等烦恼连伴同行之人，谁肯信服？从今以后，我将以四种因缘护持于您，望勿懈怠恰当修习。」她等待国王辅助，用膳供养，专心无乱，增长观智，证得阿拉汉果。此因长老而起，女子遂隐没不现。
Mahāsubhaddā ugganagare micchādiṭṭhikule vasamānā ‘‘satthā maṃ anukampatū’’ti uposathaṃ adhiṭṭhāya nirāmagandhā hutvā uparipāsādatale ṭhitā ‘‘imāni pupphāni antare aṭṭhatvā dasabalassa matthake vitānaṃ hutvā tiṭṭhantu, dasabalo imāya saññāya sve pañcahi bhikkhusatehi saddhiṃ mayhaṃ bhikkhaṃ gaṇhatū’’ti saccakiriyaṃ katvā aṭṭha sumanapupphamuṭṭhiyo vissajjesi. Pupphāni gantvā dhammadesanāvelāya satthu matthake vitānaṃ hutvā aṭṭhaṃsu. Satthā taṃ sumanapupphavitānaṃ disvā citteneva subhaddāya bhikkhaṃ adhivāsetvā punadivase aruṇe uṭṭhite ānandattheraṃ āha – ‘‘ānanda, mayaṃ ajja dūraṃ bhikkhācāraṃ gamissāma, puthujjanānaṃ adatvā ariyānaṃyeva salākaṃ dehī’’ti. Thero bhikkhūnaṃ ārocesi – ‘‘āvuso, satthā ajja dūraṃ bhikkhācāraṃ gamissati, puthujjanā mā gaṇhantu, ariyāva salākaṃ gaṇhantū’’ti. Kuṇḍadhānatthero ‘‘āharāvuso, salāka’’nti paṭhamaṃyeva hatthaṃ pasāresi. Ānandā ‘‘satthā tādisānaṃ bhikkhūnaṃ salākaṃ na dāpeti, ariyānaṃyeva dāpetī’’ti vitakkaṃ uppādetvā gantvā satthu ārocesi. Satthā ‘‘āharāpentassa salākaṃ dehī’’ti āha. Thero cintesi – ‘‘sace kuṇḍadhānassa salākā dātuṃ na yuttā assa, atha satthā paṭibāheyya, bhavissati ekaṃ kāraṇa’’nti. ‘‘Kuṇḍadhānassa salākaṃ dassāmī’’ti gamanaṃ abhinīhari. Kuṇḍadhānatthero tassa pure āgamanāva abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā iddhiyā ākāse ṭhatvā ‘‘āharāvuso ānanda, satthā maṃ jānāti, mādisaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantaṃ na satthā vāretī’’ti hatthaṃ pasāretvā salākaṃ gaṇhi. Satthā taṃ aṭṭhuppattiṃ katvā theraṃ imasmiṃ sāsane paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapesīti.
大善女住于乌干那城市维持错误见，恭守戒律后，无秽味香洁身，立于王宫顶楼，称说：「这些花朵摆放在八军面前，延展如盖，我愿这十军的触相覆盖于佛前，愿以此念令我与五位比库并摄聚。」遂许诺真实，于八大喜花堆中撒放花瓣。花瓣来时，佛法讲说之际，花环布散在佛前八处。佛见此花环即心念令善女成为比库，次日清晨，令长老阿难：“阿难，我们今日将远行乞食，离俗人，归依圣者为靠。”长老告诫比库们：“诸友，佛今日将远行乞食，勿为俗人所动，应入圣者依止。”长老昆达达纳举手递交「标识」，阿难思维：“佛不赐此标识于凡夫，唯赐圣者。”遂携标识入佛所申说。佛宣布：“收受此标识者，乃为首领。”于是长老成就，成为本教中首受标识之尊。
Vaṅgīsattheravatthu瓦吉萨长老之事
§212
212. Catutthe paṭibhānavantānanti sampannapaṭibhānānaṃ vaṅgīsatthero aggoti dasseti. Ayaṃ kira thero dasabalassa santikaṃ upasaṅkamanto cakkhupathato paṭṭhāya candena saddhiṃ upametvā, sūriyena, ākāsena, mahāsamuddena, hatthināgena, sīhena migaraññā saddhiṃ upametvāpi anekehi padasatehi padasahassehi satthu vaṇṇaṃ vadantoyeva upasaṅkamati. Tasmā paṭibhānavantānaṃ aggo nāma jāto.
第二百一十二。称为第四著名者，为讲解技术圆满众的长老，名为王舍城长老。此长老接近十军，凭第三眼观望，伴月光、旭日、天空、大海、大象、狮子与狞猛野兽，以众多词汇与千言万语描述觉者威仪，故被尊名为技术圆满众首领。
Tassa pañhakamme ayamanupubbikathā – ayampi kira padumuttarabuddhakāle haṃsavatīnagare mahābhogakule paṭisandhiṃ gaṇhitvā purimanayeneva vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭibhānavantānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā ‘‘ahampi anāgate paṭibhānavantānaṃ aggo bhaveyya’’nti patthanaṃ katvā satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. Vaṅgīsamāṇavotissa nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhanto ācariyaṃ ārādhetvā chavasīsamantaṃ nāma sikkhitvā chavasīsaṃ nakhena ākoṭetvā ‘‘ayaṃ satto asukayoniyaṃ nāma nibbatto’’ti jānāti.
关于此长老问答，有先后因缘说：据称昔日莲师觉时，于鹅城富贵之家，因缘聚会，听法者至，有人被见为技术圆满众首领，受教执事佛教，立志未来当为技术圆满众长老，生生世世作善行，周游诸天人。此人在释迦世尊诞生时生于婆罗门家，名为王舍城长老。及成年时，尊奉师命，受教戒数载，修习苦行，掷指甲识别“此为忤逆生”之相。
Brāhmaṇā ‘‘ayaṃ amhākaṃ jīvikamaggo’’ti ñatvā vaṅgīsamāṇavaṃ paṭicchannayāne nisīdāpetvā gāmanigamarājadhāniyo carantā nagaradvāre vā nigamadvāre vā ṭhapetvā mahājanassa rāsibhūtabhāvaṃ ñatvā ‘‘yo vaṅgīsaṃ passati, so dhanaṃ vā labhati, yasaṃ vā labhati, saggaṃ vā gacchatī’’ti vadanti. Tesaṃ kathaṃ sutvā bahū janā lañjaṃ datvā passitukāmā honti. Rājarājamahāmattā tesaṃ santikaṃ gantvā ‘‘ko ācariyassa jānaviseso’’ti pucchanti. Tumhe na jānātha, sakalajambudīpe amhākaṃ ācariyasadiso añño paṇḍito nāma natthi, tivassamatthake matakānaṃ sīsaṃ āharāpetvā nakhena ākoṭetvā ‘‘ayaṃ satto asukayoniyaṃ nibbatto’’ti jānāti. Vaṅgīsopi mahājanassa kaṅkhachedanatthaṃ te te jane āvāhetvā attano attano gatiṃ kathāpeti. Taṃ nissāya mahājanassa hatthato satampi sahassampi labhati.
婆罗门众知「此为我等生活之道」后，隐身王舍城少年。于乡村村镇，在城门或集衆处坐止，众人皆知其为富贵象征，传言曰：「凡见王舍城少年，必得财富，得名，得天界。」闻此，众生乐欲观之。王公大臣临近，问：「师有何特别之处？」答曰：「诸君不知，整个占满称霸恒河界无有他师，头顶青紫光环，剪指甲识别忤逆生。」由此消息泄漏，王舍城少年常邀请诸人，述说自家由来，群众以此获利甚多。
Brāhmaṇā vaṅgīsamāṇavaṃ ādāya yathāruciṃ vicaritvā puna sāvatthiṃ āgamaṃsu. Vaṅgīso jetavanamahāvihārassa avidūraṭṭhāne ṭhito cintesi – ‘‘samaṇo gotamo paṇḍitoti vadanti, na kho pana sabbakālaṃ mayā imesaṃyeva vacanaṃ karontena carituṃ vaṭṭati, paṇḍitānampi santikaṃ gantuṃ vaṭṭatī’’ti. So brāhmaṇe āha – ‘‘tumhe gacchatha, ahaṃ na bahukehi saddhiṃ gantvā samaṇaṃ gotamaṃ passissāmī’’ti. Te āhaṃsu – ‘‘vaṅgīsa, mā te rucci samaṇaṃ gotamaṃ passituṃ . Yo hi naṃ passati, taṃ so māyāya āvaṭṭetī’’ti. Vaṅgīso tesaṃ kathaṃ anādiyitvā satthu santikaṃ gantvā madhurapaṭisanthāraṃ katvā ekamantaṃ nisīdi.
婆罗门携王舍城少年，游览自如，再入王舍城。王舍城少年立于祇树精舍近处，思惟：「外道称沙门果德玛为智者，而我经常言此语欲与行者共往，不可。」告婆罗门说：「你们去，我单独前往午后将见沙门果德玛。」众人答：「王舍城少年，勿看沙门果德玛，见者必遭魔缠。」王舍城少年并未理会，赴佛所，欢喜相会，坐于一旁。
Atha naṃ satthā pucchi – ‘‘vaṅgīsa, kiñci sippaṃ jānāsī’’ti. Āma, bho gotama, chavasīsamantaṃ nāmekaṃ jānāmīti. Kiṃ so manto karotīti? Tivassamatthake matānampi taṃ mantaṃ jappitvā sīsaṃ nakhena ākoṭetvā nibbattaṭṭhānaṃ jānāmīti. Satthā tassa ekaṃ niraye uppannassa sīsaṃ dassesi, ekaṃ manussesu uppannassa, ekaṃ devesu, ekaṃ parinibbutassa sīsaṃ dassesi. So paṭhamaṃ sīsaṃ ākoṭetvā, ‘‘bho gotama, ayaṃ satto nirayaṃ gato’’ti āha. Sādhu sādhu, vaṅgīsa, sudiṭṭhaṃ tayā, ayaṃ satto kahaṃ gatoti pucchi. Manussalokaṃ, bho gotamāti. Ayaṃ satto kahaṃ gatoti? Devalokaṃ, bho gotamāti tiṇṇampi gataṭṭhānaṃ kathesi. Parinibbutassa pana sīsaṃ nakhena ākoṭento neva antaṃ na koṭiṃ passati. Atha naṃ satthā ‘‘na sakkosi tvaṃ, vaṅgīsā’’ti pucchi. ‘‘Passatha, bho gotama, upaparikkhāmi tāvā’’ti punappunaṃ parivatteti. Bāhirakamantena khīṇāsavassa gatiṃ kathaṃ jānissati, athassa matthakato sedo mucci. So lajjitvā tuṇhībhūto aṭṭhāsi. Atha naṃ satthā ‘‘kilamasi, vaṅgīsā’’ti āha. Āma, bho gotama, imassa sattassa gataṭṭhānaṃ jānituṃ na sakkomi. Sace tumhe jānātha, kathethāti. ‘‘Vaṅgīsa, ahaṃ etampi jānāmi ito uttaritarampī’’ti vatvā dhammapade imā dve gāthā abhāsi –
于是世尊问他：『伐梨迹沙，你是否懂得某种秘法？』他说：『是的，尊者果德玛，我知道一种名为涅槃境界的秘法。』世尊问：『那是什么秘法？』他回答：『即便是天上三个月的寿命者，诵持此秘法，便能用头颅指甲刺破头顶，从而得知涅槃之所。』世尊便向他显现四种头颅，一种是地狱中众生的头颅，一种是人间众生的头颅，一种是天人众生的头颅，还有一种是已证涅槃者的头颅。伐梨迹沙刺破第一种头颅，说道：“尊者果德玛，此众生已堕入地狱。”世尊赞叹说：“善哉，善哉，伐梨迹沙，此见甚明。”他又问：“此众生往何处去？”答曰：“往人间。”世尊曰：“此众生往何处去？”答曰：“往天界。”又说三处去处皆言及。刺破已证涅槃者的头颅，虽以指甲戳刺，却无法洞见其端或边。世尊问他：“伐梨迹沙，你不能看透真相吗？”他回答：“请看，尊者果德玛，我愿再三探究。”他反复转动脑袋探查。外道之见认为出离三界就是无痴无染的归处，而他自己心中误解。于是他羞愧默立。世尊问：“伐梨迹沙，你有过失吗？”他说：“是的，尊者果德玛，我无法了知此众生的去处。若尔，请当告知。”世尊对他说：“伐梨迹沙，我还知更远之秘法。”于是以法句两偈告诫他——
‘‘Cutiṃ yo vedi sattānaṃ, upapattiṃ ca sabbaso;
『能观众生终及初生之处，悉知其法；
Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.
非众生者，是曾觉悟者，我以此喻婆罗门。』
‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;
『那些去处未知者，有天、有鬼、有人；
Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 419-420);
证无漏阿拉汉，我以此喻婆罗门。』（法句419-420）
Tato vaṅgīso āha – ‘‘bho gotama, vijjāya vijjaṃ dentassa nāma parihāni natthi, ahaṃ attanā jānanakaṃ mantaṃ tumhākaṃ dassāmi, tumhe etaṃ mantaṃ mayhaṃ dethā’’ti. Vaṅgīsa, na mayaṃ mantena mantaṃ dema, evameva demāti. ‘‘Sādhu, bho gotama, detha me manta’’nti apacitiṃ dassetvā hatthakacchapakaṃ katvā nisīdi. Kiṃ, vaṅgīsa, tumhākaṃ samaye mahagghamantaṃ vā kiñci vā gaṇhantānaṃ parivāso nāma na hotīti? Hoti, bho gotamāti. Amhākaṃ pana manto nipparivāsoti saññaṃ karosīti? Brāhmaṇā nāma mantehi atittā honti, tasmā so bhagavantaṃ āha – ‘‘bho gotama, tumhehi kathitaniyāmaṃ karissāmī’’ti. Bhagavā āha – ‘‘vaṅgīsa, mayaṃ imaṃ mantaṃ dentā amhehi samānaliṅgassa demā’’ti. Vaṅgīso ‘‘yaṃkiñci katvā mayā imaṃ mantaṃ gaṇhitvā gantuṃ vaṭṭatī’’ti brāhmaṇe āha. Tumhe mayi pabbajante mā cintayittha, ahaṃ imaṃ mantaṃ gaṇhitvā sakalajambudīpe jeṭṭhako bhavissāmi. Evaṃ sante tumhākampi bhaddakaṃ bhavissatī’’ti mantatthāya satthu santike pabbaji. Satthā ‘‘mantaparivāsaṃ tāva vasāhī’’ti dvattiṃsākāraṃ ācikkhi. Paññavā satto dvattiṃsākāraṃ sajjhāyantova tattha khayavayaṃ paṭṭhapetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi .
随后伐梨迹沙说：“尊者果德玛，拥有智慧者传授的秘法，永无毁坏。我现将自己所知的秘法告示于汝，请接受此秘法。”伐梨迹沙说：“此秘法非我所造，如是乃佛所授。”他说：“善哉，尊者果德玛，请示我秘法！”表达了尊敬后，他折起手掌坐下。世尊问：“伐梨迹沙，你们修行时难道没有施行神秘咒语或者特别仪式的法门吗？”他答曰：“有的，尊者果德玛。”婆罗门们就是通晓此类秘法之人。因此世尊告诫道：“伐梨迹沙，我将传授你们大家共通的秘法。”伐梨迹沙说：“凡事遵信于我所传授，尊者，我可保持此秘法，以助遍及整个阇耶跋提国成为最尊者。诸位修行者，汝等也将获殊胜利益。”说此语意后，便于世尊面前出家。世尊宣说：“修习此咒语之教法，可长住三十二相。”此智者修学者，如同勤习三十二相之人般，于此得灭有漏烦恼的境地，增长内观智慧，遂证阿拉汉果位。
Tasmiṃ arahattaṃ patte brāhmaṇā ‘‘kā nu kho vaṅgīsassa pavatti, passissāma na’’nti tassa santikaṃ gantvā ‘‘kiṃ, bho vaṅgīsa, samaṇassa gotamassa santike sippaṃ sikkhita’’nti pucchiṃsu. Āma, sikkhitanti. Tena hi ehi gamissāmāti. Gacchatha tumhe, tumhehi saddhiṃ gantabbakiccaṃ mayhaṃ niṭṭhitanti. Paṭhamameva amhehi tuyhaṃ kathitaṃ ‘‘samaṇo gotamo attānaṃ passituṃ āgate māyāya āvaṭṭetī’’ti. Tvaṃ hi idāni samaṇassa gotamassa vasaṃ āpanno, kiṃ mayaṃ tava santike karissāmāti āgatamaggeneva pakkamiṃsu. Vaṅgīsattheropi yaṃ yaṃ velaṃ dasabalaṃ passituṃ gacchati, ekaṃ thutiṃ karontova gacchati. Tena taṃ satthā saṅghamajjhe nisinno paṭibhānavantānaṃ aggaṭṭhāne ṭhapesīti.
於彼阿拉汉果已，婆罗门等问曰：「何以婆罗门王子得以兴盛？愿得一见。」遂往拜谒，问言：「婆罗门王子，汝于沙门果德玛相近时，是否受过修学？」答曰：「是，曾受修学。」「然则我等即将循此往往，不远前往尔所，与尔同往，愿终不渝。」首时即与尔言：「沙门果德玛为观己来，众生惑乱。」汝今已入沙门果德玛之近，前往即至，云何我等于尔近处可行？便即践行。婆罗门长者无论何时，皆往观十力，常以一赞恭行前往。如此，师于僧团中，居激励众人勤修第一处。
Upasenavaṅgantaputtattheravatthu伍波谢那瓦吉萨子长老之事
§213
213. Pañcame samantapāsādikānanti sabbapāsādikānaṃ. Upasenoti tassa therassa nāmaṃ. Vaṅgantabrāhmaṇassa pana so putto, tasmā vaṅgantaputtoti vuccati. Ayaṃ pana thero na kevalaṃ attanāva pāsādiko, parisāpissa pāsādikā, iti parisaṃ nissāya laddhanāmavasena samantapāsādikānaṃ aggo nāma jāto.
第213章 云「全面庄严者」，意谓诸庄严具足者。Upaseno为此长老之名。婆罗门王子为其子，故称为婆罗门王子。此乃不仅自身庄严，且庄严其众，因其依附僧团，被尊为全面庄严者之首。
Pañhakamme panassa ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto vayaṃ āgamma purimanayeneva satthu santikaṃ gantvā dhammaṃ suṇamāno satthāraṃ ekaṃ bhikkhuṃ samantapāsādikānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde nālakabrāhmaṇagāme sāribrāhmaṇiyā kucchismiṃ paṭisandhiṃ gaṇhi, upasenadārakotissa nāmaṃ akaṃsu.
题为问答者，此为引介法门。彼亦如荷花师时代，身处鸿萨城贵族之家，因缘来至世尊近旁，听法学法。见一比库演说全面庄严者之首，一时履行佛教职务。历任之后获首位，终其一生行诸善法，转生于天人、世间中。于此佛出世之婆罗门村落，称萨里婆罗门的村落，承接佛法，起名为Upasena。
So vayappatto tayo vede uggaṇhitvā dasabalassa santike dhammaṃ sutvā paṭiladdhasaddho pabbaji. So upasampadāya ekavassiko hutvā ‘‘ariyagabbhaṃ vaḍḍhemī’’ti ekaṃ kulaputtaṃ attano santike pabbājetvā upasampādesi. So pavāretvā saddhivihārikassa ekavassikakāle attanā duvasso ‘‘dasabalo maṃ passitvā tusissatī’’ti saddhivihārikaṃ ādāya dasabalaṃ passituṃ āgato. Satthā taṃ vanditvā ekamante nisinnaṃ pucchi – ‘‘kativassosi tvaṃ bhikkhū’’ti? Duvasso ahaṃ bhagavāti. Ayaṃ pana bhikkhu kativassoti? Ekavasso bhagavāti. Kintāyaṃ bhikkhu hotīti? Saddhivihāriko me bhagavāti. Atha naṃ satthā ‘‘atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto’’ti vatvā anekapariyāyena vigarahi. Thero satthu santikā garahaṃ labhitvā bhagavantaṃ vanditvā ‘‘imināva puṇṇacandasassirikena mukhena satthāraṃ parisameva nissāya sādhukāraṃ dāpessāmī’’ti taṃdivaseyeva ekaṃ ṭhānaṃ gantvā vipassanāya kammaṃ katvā nacirasseva arahattaṃ pāpuṇi.
该长老年届三十，当数学问，闻法勤修，归依信受出家。出家后一年，证得圣童觉，令一贵族儿归依授具足戒。彼以信心修行一年，曾许称：“斯人若观吾十力必悦。”持信比库一年后，世尊敬礼坐问其修行年数，答曰两年。世尊谓：“愚者狂狂，狂迷坏乱甚多”。长老于佛前受教，礼敬世尊，誓愿以此月圆法力语言，弘扬佛教，于一处修习观法，早成阿拉汉果。
Tato yasmā thero mahākulato nikkhamitvā pabbajito pathavighuṭṭhadhammakathikova, tasmā tassa dhammakathāya ceva pasīditvā mittāmaccañātikulehi ca nikkhamitvā bahū kuladārakā therassa santike pabbajanti. ‘‘Ahaṃ āraññako, tumhepi āraññakā bhavituṃ sakkontā pabbajathā’’ti terasa dhutaṅgāni ācikkhitvā ‘‘sakkhissāma, bhante’’ti vadante pabbājeti. Te attano balena taṃ taṃ dhutaṅgaṃ adhiṭṭhahanti. Thero attano dasavassakāle vinayaṃ paguṇaṃ katvā sabbeva upasampādesi. Evaṃ upasampannā cassa pañcasatamattā bhikkhū parivārā ahesuṃ.
此长老因自大族出家，犹如讲解地狱之律法，故其说法被信受。因法说令众多王族子弟出家。长老又教导三大苦行法，诸徒皆表愿受行。诸人力行苦行法门。长老于十年中完善律法，完成所有具足戒，终成众多比库之师。
Tasmiṃ samaye satthā jetavanamahāvihāre vasanto ‘‘icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyitu’’nti bhikkhusaṅghassa ārocetvā ekavihārī hoti. Bhikkhusaṅghopi ‘‘yo bhagavantaṃ dassanāya upasaṅkamati, so pācittiyaṃ desāpetabbo’’ti katikaṃ akāsi. Tadā upasenatthero ‘‘bhagavantaṃ passissāmī’’ti attano parisāya saddhiṃ jetavanaṃ gantvā satthāraṃ upasaṅkamitvā abhivādetvā ekamantaṃ nisīdi. Satthā kathāsamuṭṭhāpanatthaṃ aññataraṃ therassa saddhivihārikaṃ āmantesi – ‘‘manāpāni te bhikkhu paṃsukūlānī’’ti. ‘‘Na kho me, bhante, manāpāni paṃsukūlānī’’ti vatvā upajjhāye gāravena paṃsukūlikabhāvaṃ ārocesi. Imasmiṃ ṭhāne satthā ‘‘sādhu sādhu, upasenā’’ti therassa sādhukāraṃ datvā anekapariyāyena guṇakathaṃ kathesi. Ayamettha saṅkhepo, vitthārato pana idaṃ vatthu pāḷiyaṃ (pārā. 565) āgatameva. Atha satthā aparabhāge ariyagaṇamajjhe nisinno imasmiṃ sāsane theraṃ samantapāsādikānaṃ aggaṭṭhāne ṭhapesīti.
当时世尊住于诘多罗林寺，告众比库愿斋半月。僧团议定谁近世尊者得前往见世尊，若妄往者当有戒过。时Upasena长老谓：“我等将见世尊。”偕众前往寺中，达见敬礼，坐侧。世尊为教化起讲法，特谕以赞语，称长老衣服清净无亏。长老却言无觉受，向住持示以尊敬衣貌。世尊赞扬其善事，详加述说美德。此略记于巴利经文。后于佛教广大集会中，世尊坐于正座，任命长老为全面庄严者之首。
Dabbattheravatthu答巴长老之事
§214
214. Chaṭṭhe senāsanapaññāpakānanti senāsanaṃ paññāpentānaṃ. Therassa kira senāsanapaññāpanakāle aṭṭhārasasu mahāvihāresu asammaṭṭhaṃ pariveṇaṃ vā apaṭijaggitaṃ senāsanaṃ vā asodhitaṃ mañcapīṭhaṃ vā anupaṭṭhitaṃ pānīyaparibhojanīyaṃ vā nāhosi. Tasmā senāsanapaññāpakānaṃ aggo nāma jāto. Dabbotissa nāmaṃ. Mallarājakule pana uppannattā mallaputto nāma jāto.
214. 第六名为营座看护者，即营座的看护者。长老在担任营座看护时，于十八处大寺院中，不得有不妥之处，无恶劣环绕，无污秽营座，无被忽视的床座，也不得无水食。故营座看护者必须为首领，名为达婆提萨。属于摩罗王族者，名叫摩罗子。
Tassa pañhakamme ayamanupubbikathā – ayañhi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbattitvā vayappatto vuttanayeneva vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaritvā kassapadasabalassa sāsanassa osakkanakāle pabbaji, tadā tena saddhiṃ apare cha janāti satta bhikkhū ekacittā hutvā aññe sāsane agāravaṃ karonte disvā ‘‘idha kiṃ karoma, ekamante samaṇadhammaṃ katvā dukkhassantaṃ karissāmā’’ti nisseṇiṃ bandhitvā uccapabbatasikharaṃ abhiruhitvā ‘‘attano cittabalaṃ jānantā nisseṇiṃ pātentu, jīvite sālayā otarantu, mā pacchānutāpino ahuvatthā’’ti vatvā sabbe ekacittā hutvā nisseṇiṃ pātetvā ‘‘appamattā hotha, āvuso’’ti aññamaññaṃ ovaditvā cittaruciyesu ṭhānesu nisīditvā samaṇadhammaṃ kātuṃ ārabhiṃsu.
其事因缘始于此——此时处于莲花生佛时代，在鸿萨维提城市一贵族家中生起一人，岁已长大，闻法后见导师与营座看护众首领，执行职责，安置座位，导师宣说至生生世世皆修善业，游转于天人、人间，承佛迦叶世尊教法力而出家。彼时与其同住之人另有六人，意念一致，见他人教法不净，欲专修沙门法，灭诸苦恼。遂结誓，攀登高山曰：“知心力量者，下山出家，在世时须安身住行，勿生悔恨。”众皆同意，入山，坐于适宜处，共同修习沙门法。
Tatreko thero pañcame divase arahattaṃ patvā ‘‘mama kiccaṃ nipphannaṃ, ahaṃ imasmiṃ ṭhāne kiṃ karissāmī’’ti iddhiyā uttarakuruto piṇḍapātaṃ āharitvā, ‘‘āvuso, imaṃ piṇḍapātaṃ paribhuñjatha , bhikkhācārakiccaṃ mamāyattaṃ hotu, tumhe attano kammaṃ karothā’’ti āha. Kiṃ nu kho mayaṃ, āvuso, nisseṇiṃ pātentā evaṃ avocumhā ‘‘yo paṭhamaṃ dhammaṃ sacchikaroti, so bhikkhaṃ āharatu, tena ābhataṃ sesā paribhuñjitvā samaṇadhammaṃ karissantī’’ti. Natthi, āvusoti. Tumhe attano pubbahetunā labhittha, mayampi sakkontā vaṭṭassantaṃ karissāma, gacchatha tumheti . Thero te saññāpetuṃ asakkonto phāsukaṭṭhāne piṇḍapātaṃ paribhuñjitvā gato. Aparo thero sattame divase anāgāmiphalaṃ patvā tato cuto suddhāvāsabrahmaloke nibbatto.
其间一长老于第五天得阿拉汉果，自言“我之任务已毕，此地我当何为？”施展神通，收集布施食，告众：“诸友，请自享此布施，我负责比库之行，你等各做本分。”众答：“若有人先得法证，应以布施自养，共享余福而修沙门法。”对曰：“此乃各人因缘所致，我亦有能力共同行持，汝等去吧。”长老难以说服，携布施食至海边忽地去。另一长老第七天得不再来果，继即入净居天，圆寂。
Itarepi therā tato cutā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde tesu tesu kulesu nibbattā. Eko gandhāraraṭṭhe takkasilanagare rājagehe nibbatto, eko pabbateyyaraṭṭhe paribbājikāya kucchimhi nibbatto, eko bāhiyaraṭṭhe kuṭumbikagehe nibbatto, eko rājagahe kuṭumbikagehe nibbatto. Ayaṃ pana dabbatthero mallaraṭṭhe anupiyanagare ekassa mallarañño gehe paṭisandhiṃ gaṇhi. Tassa mātā upavijaññakāle kālamakāsi, matasarīraṃ susānaṃ netvā dārucitakaṃ āropetvā aggiṃ adaṃsu. Tassā aggivegasantattaṃ udarapaṭalaṃ dvedhā ahosi. Dārako attano puññabalena uppatitvā ekasmiṃ dabbatthambhe nipati. Taṃ dārakaṃ gahetvā ayyikāya adaṃsu. Sā tassa nāmaṃ gaṇhantī dabbatthambhe nipatitvā laddhajīvitattā dabbotissa nāmaṃ akāsi.
其他长老亦相继圆寂，佛陀陨灭后，转生诸天人各家。其一于犍陀罗国宰相城宫殿出生，另有一者在山地为游方者，复有一者在外邦为家眷，复有一者在首都为家眷。此达婆长老于摩罗国之安纳比娄城单一摩罗王家立和。其母戒洁之期，尸体腐坏，覆以木灰点火，火盛开腹分二。婴孩仗自身福德，落于一达婆柱上。有人将婴孩取下，送予尼姑。尼姑取名此婴为达婆提萨，因其着柱得活。
Tassa sattavassikakāle satthā bhikkhusaṅghaparivāro mallaraṭṭhe cārikaṃ caramāno anupiyanigamaṃ patvā anupiyambavane viharati. Dabbakumāro satthāraṃ disvā dassaneneva pasīditvā pabbajitukāmo hutvā ‘‘ahaṃ dasabalassa santike pabbajissāmī’’ti ayyikaṃ āpucchi. Sā ‘‘sādhu, tātā’’ti dabbakumāraṃ ādāya satthu santikaṃ gantvā, ‘‘bhante, imaṃ kumāraṃ pabbājethā’’ti āha. Satthā aññatarassa bhikkhuno saññaṃ adāsi ‘‘bhikkhu imaṃ dārakaṃ pabbājehī’’ti. So thero satthu vacanaṃ sutvā dabbakumāraṃ pabbājento tacapañcakaṃ kammaṭṭhānaṃ ācikkhi. Pubbahetusampanno katābhinīhāro satto paṭhamakesavaṭṭiyā oropiyamānāya sotāpattiphale patiṭṭhāsi, dutiyakesavaṭṭiyā oropiyamānāya sakadāgāmiphale, tatiyāya anāgāmiphale. Sabbakesānaṃ pana oropanañca arahattaphalasacchikiriyā ca apacchā apure ahosi.
七十年间，导师与比库僧团徘徊摩罗国，游行安纳比娄村，又住安纳比娄林。达婆子见导师，得见便喜，欲出家，问母亲。母曰：“善哉，子也。”携之见导师，曰：“尊者，请为此子出家。”导师教诲一比库，托付使其出家。长老听命，收接达婆子，教授五处修法。先有善因，做到初果，次得二果，三果圆满。全发梢皆降，验证阿拉汉果，功德圆满，无有遗漏。
Satthā mallaraṭṭhe yathābhirantaṃ viharitvā rājagahaṃ gantvā veḷuvane vāsaṃ kappesi. Tatrāyasmā dabbo mallaputto rahogato attano kiccanipphattiṃ oloketvā saṅghassa veyyāvaccakaraṇe kāyaṃ yojetukāmo cintesi – ‘‘yaṃnūnāhaṃ saṅghassa senāsanañca paññāpeyyaṃ, bhattāni ca uddiseyya’’nti. So satthu santikaṃ gantvā attano parivitakkaṃ ārocesi. Satthā tassa sādhukāraṃ datvā senāsanapaññāpakattañca bhattuddesakattañca sampaṭicchi. Atha naṃ ‘‘ayaṃ dabbo daharova samāno mahantaṭṭhāne ṭhito’’ti sattavassikakāleyeva upasampādesi. Thero upasampannakālatoyeva paṭṭhāya rājagahaṃ upanissāya viharantānaṃ sabbabhikkhūnaṃ senāsanāni ca paññāpeti, bhikkhañca sampaṭicchitvā uddisati. Tassa senāsanapaññāpakabhāvo sabbadisāsu pākaṭo ahosi – ‘‘dabbo kira mallaputto sabhāgasabhāgānaṃ bhikkhūnaṃ ekaṭṭhāne senāsanāni paññāpeti, dūrepi senāsanaṃ paññāpetiyeva. Gantuṃ asakkonte iddhiyā netīti.
导师自在摩罗国居住自在，至王舍城，住于竹林。时年长老达婆摩罗子，默观己事，意愿为僧团创造营座、供应食物。遂往见导师，启白心意。导师嘉许其善行，赞同给予营座看护及布施供应之位。七十年时即授上座戒。长老受戒时新成，住于王舍城安逸处，为僧众调遣各处营座，并亲自管理供应。其营座看护之名声闻名四方，曰：“达婆摩罗子实为众比库首领，统一调度众营座，远近皆能调理，不可违拗，具神力引导。”
Atha naṃ bhikkhū kālepi vikālepi ‘‘amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññāpehi, amhākaṃ maddakucchismiṃ migadāye’’ti evaṃ senāsanaṃ uddisāpetvā tassa iddhiṃ passantā gacchanti. Sopi iddhiyā manomaye kāye abhisaṅkharitvā ekekassa therassa ekekaṃ attanā sadisaṃ bhikkhuṃ nimminitvā aṅguliyā jalamānāya purato purato gantvā ‘‘ayaṃ mañco, idaṃ pīṭha’’ntiādīni vatvā senāsanaṃ paññāpetvā puna attano vasanaṭṭhānameva āgacchati. Ayamettha saṅkhepo, vitthārato panidaṃ vatthu pāḷiyaṃ āgatameva. Satthā idameva kāraṇaṃ aṭṭhuppattiṃ katvā aparabhāge ariyagaṇamajjhe nisinno theraṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapesīti.
于是比库们无论是在适时或逆时，召集说：「善友们，请在基瓦咖林中安排我们的宿处，安置我们的床席。」于是他们指定了那样的宿处，随即看见神通，便前往。那比库亦凭神通，以心意摄造身体，依序引领各位长老重现他们各自样貌的各个比库，手指着水满之处，朝前而行，宣说：「这是床，这是座位」，诸如此类语，陈说宿处后便返回自己的住宿地。此处为略说，若详述则本文已如巴利原文所呈现。世尊作此原因，树立戒律，于后世圣众之中，安置于长老们中间之宿处说明者的第一位。
Pilindavacchattheravatthu毕陵达瓦差长老之事
§215
215. Sattame devatānaṃ piyamanāpānanti devatānaṃ piyānañceva manāpānañca pilindavacchatthero aggoti dasseti. So kira anuppanne buddhe cakkavattī rājā hutvā mahājanaṃ pañcasu sīlesu patiṭṭhāpetvā saggaparāyaṇaṃ akāsi. Yebhuyyena kira chasu kāmasaggesu nibbattadevatā tasseva ovādaṃ labhitvā nibbattanibbattaṭṭhāne attano sampattiṃ oloketvā ‘‘kaṃ nu kho nissāya imaṃ saggasampattiṃ labhimhā’’ti āvajjamānā imaṃ theraṃ disvā ‘‘theraṃ nissāya amhehi sampati laddhā’’ti sāyaṃpātaṃ theraṃ namassanti. Tasmā so devatānaṃ piyamanāpānaṃ aggo nāma jāto. Pilindoti panassa gottaṃ, vacchoti nāmaṃ. Tadubhayaṃ saṃsandetvā pilindavacchoti vuccati.
第215节 天众的喜好安乐，这是说天众们的喜爱和乐趣，宾多纳帕拉德瓦迦长老展示之。彼时尚无佛，世尊未出，唯有一位十方诸天王成为世间国王，立五戒莫杀盗淫妄语酤酒，在善趣纯净界得往生。天众们赞叹以此教法，乐于所获安乐。宾多纳帕拉德瓦迦长老观察此安乐之处，问言：「我们如何依止而得此天上喜乐？」见此情状即致敬长老于黄昏。故该长老乃天众喜爱的首领。其名「宾多纳」合称其族，称其名「帕拉德瓦迦」，二名结合称为宾多纳帕拉德瓦迦。
Tassa pañhakamme ayamanupubbikathā – ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto purimanayeneva satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ devatānaṃ piyamanāpaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. Pilindavacchotissa nāmaṃ akaṃsu. So aparena samayena satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā upasampanno vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So gihīhipi bhikkhūhipi saddhiṃ kathento ‘‘ehi, vasala, gaccha, vasala, āhara, vasala, gaṇha, vasalā’’ti vasalavādeneva samudācarati. Taṃ kathaṃ āharitvā tathāgataṃ pucchiṃsu – ‘‘bhagavā ariyā nāma pharusavācā na hontī’’ti. Bhikkhave, ariyānaṃ paravambhanavasena pharusavācā nāma natthi, apica kho pana bhavantare āciṇṇavasena bhaveyyāti. Bhante, pilindavacchatthero uṭṭhāya samuṭṭhāya gihīhipi bhikkhūhipi saddhiṃ kathento, ‘‘vasala, vasalā’’ti katheti, kimettha kāraṇaṃ bhagavāti. Bhikkhave, na mayhaṃ puttassa etaṃ idāneva āciṇṇaṃ, atīte panesa pañca jātisatāni vasalavādibrāhmaṇakule nibbatti. Iccesa bhavāciṇṇeneva kathesi, na pharusavasena. Ariyānañhi vohāro pharusopi samāno cetanāya apharusabhāvena parisuddhova, appamattakampettha pāpaṃ na upalabbhatīti vatvā dhammapade imaṃ gāthamāha –
关于此长老的问答，乃循序展开之说──该长老生于莲花觉佛时期之鸿城，豪富之家。深谙佛陀教义，凡听佛法即以喜爱心依止，乃天众所爱护而得此安乐地位者。其名宾多纳帕拉德瓦迦。彼时闻佛法，虔信皈依，出家受具足比库戒，修习观慧，证得阿拉汉果。彼与在家及比库合群相处，称彼为「游手」，即常以相称用语呼唤：「来，游手！走吧，游手！取吧，游手！」 诸如此类以逸乐含义言辞相召。众呼惑问：「世尊，圣者言语中无粗恶语否？」佛言：「圣者之语中无粗恶，唯于众生间有训斥之言耳。」 佛言，宾多纳帕拉德瓦迦长老起身集会，与信众交谈，「游手，游手」是何原因？答曰：「我当时无意发此训斥言，然前生五百世皆生于游手贱姓婆罗门之家。」如是故彼依其族称呼，非属粗恶。圣者清净无瑕，心清净，即使言似粗恶，实则无恶。于是引述法句歌曰：『无口却宣告真实，是谓阐述婆罗门。』
‘‘Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;
『无口即是宣扬，言语述说真实；何者无瑕？我称之为婆罗门。』
Yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇa’’nti.
佛於一日，长老入王舍城乞食。见一男子持胡椒食粮，见之问曰：「游手，此食为何？」男子思维：「此僧与我同游，恃其言语甚粗，此言当应如鼠类废弃。」答曰：「是鼠食也，长老。」如是故称为游手。长老示现此情后，诸事全如鼠类言语。男子思维：「此胡椒类辛辣言语者，真如鼠言否？」思量后，挥拳掴之。知其恶毒言语本性乃如蝎毒。随即生强烈瞋恨。思：「此类果真如车轮之类毒物。」由此观之，诸胡椒辛辣语言，皆如是恶。长老自思此理，向途人询问历事之理。
Athekadivasaṃ thero rājagahaṃ piṇḍāya pavisanto ekaṃ purisaṃ pippalīnaṃ bhājanaṃ pūretvā ādāya antonagaraṃ pavisantaṃ disvā ‘‘kiṃ te, vasala, bhājane’’ti āha. So cintesi – ‘‘ayaṃ samaṇo mayā saddhiṃ pātova pharusakathaṃ kathesi, imassa anucchavikameva vattuṃ vaṭṭatī’’ti ‘‘mūsikavaccaṃ me, bhante, bhājane’’ti āha. Evaṃ bhavissati, vasalāti. Tassa therassa dassanaṃ vijahantassa sabbaṃ mūsikavaccameva ahosi. So cintesi – ‘‘imā pippaliyo mūsikavaccasadisā paññāyanti, sabhāvo nu kho no’’ti vīmaṃsanto hatthena uppīḷesi . Athassa undūravaccabhāvaṃ ñatvā balavadomanassaṃ uppajji. So ‘‘imāyeva nu kho evarūpā, udāhu sakaṭepī’’ti gantvā olokento sabbāpi pippaliyo tādisāva disvā hadayaṃ hatthena sandhāretvā ‘‘idaṃ na aññassa kammaṃ, mayā pātova diṭṭhabhikkhussetaṃ kammaṃ, addhā ekaṃ upāyaṃ bhavissati, tassa gataṭṭhānaṃ anuvicinitvā etaṃ kāraṇaṃ jānissāmī’’ti therassa gatamaggaṃ pucchitvā pāyāsi.
一天，长老去王舍城化缘，见一个男子正吃胡椒，便把胡椒盛满碗，带着进入城内。见状就问：“你这粗鄙人，吃的是什么？”男子心想：“这沙门和我同路，正讲着粗俗无礼的话，这正是我的机会啊。”于是说：“尊者，吃的是鼠粪。”事情于是如此，他被称为“粗鄙的”。那长老看到这一切，心想：“这些胡椒看起来确实像是鼠粪，不知道本性究竟如何？”经过细察，用手捏了捏，察觉其中有苦胆的性质，心中生起强烈的嗔恨。他想：“这些胡椒这样的本性，难道不是和车轮的本性一样吗？”便走过去仔细观看，把所有的胡椒细细观察，心中用手砸着胸膛，说：“这并非他人的业，是我眼前见到出家人的业，我必定会有一个方法，仔细推敲他的去处，知道这一切的缘由。”于是向长老前去的路上请教。
Atheko puriso taṃ ativiya caṇḍikataṃ gacchantaṃ disvā, ‘‘bho purisa, tvaṃ ativiya caṇḍikatova gacchasi, kena kammena gacchasī’’ti pucchi. So tassa taṃ pavattiṃ ārocesi. So tassa kathaṃ sutvā evamāha – ‘‘bho, mā cintayi, mayhaṃ ayyo pilindavaccho bhavissati, tvaṃ etadeva bhājanaṃ pūretvā ādāya gantvā therassa purato tiṭṭha. ‘Kiṃ nāmetaṃ, vasalā’ti vuttakāle ca ‘pippaliyo, bhante’ti vada, thero ‘evaṃ bhavissati, vasalā’ti vakkhati. Puna sabbāpi pippaliyo bhavissantī’’ti. So tathā akāsi. Sabbā pippaliyo paṭipākatikā ahesuṃ. Idamettakaṃ vatthu. Aparabhāge pana satthā devatānaṃ piyamanāpakāraṇameva vatthuṃ katvā theraṃ devatānaṃ piyamanāpānaṃ aggaṭṭhāne ṭhapesīti.
有一个人，看见那人异常暴戾地行走，就问道：“喂，男子，你为何如此暴虐地走路？你是因为什么业力而如此行走？”那人便如实说明了他的境遇。那人听后说：“请莫忧虑，我必有宾多纳帕拉德瓦迦长者，这位尊者将为你盛满食物，打包带去，在尊者面前站着。‘这是什么，瓦萨拉（落难者）’有人说这话时，尊者则说：‘必然如此，瓦萨拉。’所有这些都将应验。”他确实照做了。所有事情皆如预言般实现。这即是此事缘起。后来佛陀为了众天的欢喜与利益，成就此事，将尊者放在诸天喜爱的坛基上。
Bāhiyadārucīriyattheravatthu巴希亚木衣长老事
§216
216. Aṭṭhame khippābhiññānanti khippaṃ adhigataabhiññānaṃ dārucīriyatthero aggoti dasseti. Ayañhi thero saṃkhittadhammadesanāpariyosāne arahattaṃ pāpuṇi, maggaphalānaṃ parikammakiccaṃ nāhosi. Tasmā khippābhiññānaṃ aggo nāma jāto. Bāhiyaraṭṭhe pana jātattā bāhiyotissa nāmaṃ ahosi. So aparabhāge dārucīraṃ nivāsesi. Tasmā dārucīriyo nāma jāto.
第216条“迅速神通”，意指迅速获得的神通，指长老樗木希利耶萨罗称为第一者。此长老于简要教法讲说终结时证得阿拉汉果，完成正道果实之职责，无所缺漏。因此被称为“迅速神通第一”。但他在外邦国中出生时，被称作巴希约提萨。后来他住进樗木希利耶舍。因此得名樗木希利耶。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto dasabalassa dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ khippābhiññānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kassapadasabalassa sāsanassa osakkanakāle heṭṭhā vuttehi bhikkhūhi saddhiṃ samaṇadhammaṃ katvā paripuṇṇasīlo jīvitakkhayaṃ patvā devaloke nibbatti.
关于他的问题，这里有后续的叙述——这位长老也曾在佛陀莲花出世时，于鸿萨瓦蒂城某贵族之家，听闻师教，从中见一比库将迅速神通第一置于坛基，不久便履行职责并持戒行善，终生善行。于咖萨巴众威力教法消失时，和比库们一同遵循禁律，修行僧法，福德圆满，断绝生死，乘天为善趣。
So ekaṃ buddhantaraṃ devaloke vasitvā imasmiṃ buddhuppāde bāhiyaraṭṭhe kulagehe nibbatto. Vayaṃ āgamma gharāvāsaṃ vasanto ‘‘vohāraṃ karissāmī’’ti suvaṇṇabhūmigamanīyaṃ nāvaṃ abhiruhi. Nāvā icchitaṃ desaṃ appatvāva samuddamajjhe bhinnā, mahājano macchakacchapabhakkho ahosi. Ayaṃ pana ekaṃ dārukhaṇḍaṃ gahetvā sattame divase suppārakapaṭṭane uttiṇṇo manussāvāsaṃ patvā ‘‘acelakaniyāmena manusse upasaṅkamituṃ ayutta’’nti avidūre ṭhāne ekaṃ mahātaḷākā sevālaṃ gahetvā sarīraṃ veṭhetvā ekasmiṃ ṭhāne patitaṃ ekaṃ kapālaṃ ādāya bhikkhāya pāvisi.
这位长老曾在佛与佛之间的时期，在天界居住，后转生为外邦国贵族之家。后来他带我们下山，住家中，说“我们要交易”，便登上了要前往黄金之地的船。船途欲达之地难以到达，途经大水，许多有钱人如鱼龟猛兽占据。此人携带一块樟木板，于第七天至苏帕拉卡城，人间居所，运用手杖辅助，携带大铁斧，身体维护后，进入一处地方，拾得一颗人头骨，进食乞求。
Manussā taṃ disvā cintesuṃ – ‘‘sace loke arahantā nāma atthi, evaṃvidhehi bhavitabbaṃ. Kiṃ nu kho ayyo ukkaṭṭhabhāvena vatthaṃ na gaṇhāti, udāhu diyyamānaṃ gaṇheyyā’’ti vīmaṃsantā nānādisāhi vatthāni āhariṃsu. So cintesi – ‘‘sacāhaṃ na iminā niyāmena āgamissaṃ, na me ete pasīdeyyuṃ, yaṃkiñci katvā ime vañcetvā jīvikupāyaṃ kātuṃ vaṭṭatī’’ti vatthāni na paṭiggaṇhi. Manussā bhiyyosomattāya pasannā mahāsakkāraṃ kariṃsu. Sopi bhattakiccaṃ katvā avidūraṭṭhāne devakulaṃ gato. Mahājano tena saddhiṃyeva gantvā devakulaṃ paṭijaggitvā adāsi. So cintesi – ‘‘ime mayhaṃ sevāle nivāsanamatte pasīditvā evaṃvidhaṃ sakkāraṃ karonti, etesaṃ mayā ukkaṭṭheneva bhavituṃ vaṭṭatī’’ti sallahukāni rukkhaphalakāni gahetvā tacchetvā vākesu āvuṇitvā cīraṃ katvā nivāsetvā pārupitvā jīvikaṃ kappento vasi.
人们见他，心中思量：“若世间真有阿拉汉者，必当如此表现。难道这位尊者不取所得衣服吗？要拿人家赐的衣服去吗？”他们反复揣测，从各方面搜集衣服。他思忖：“若以此约束来做，我到不了那里，他们也不会喜欢我。既然如此，还是放弃这些衣服，靠自己谋生为妙。”人们便更加欢喜，对他大加敬重。他完成饭食之事，去了近处天界住所。大批众生随从，打扫天宫，给他供养。他想：“这些人在我住所略微安住，即给我极大敬意，我理应更加庄严。”于是采集细小树叶，修剪枝条，用缠绕其上，修剪成椅，安放住所，过着生计。
Atha yo so kassapabuddhakāle sattasu janesu samaṇadhammaṃ karontesu eko bhikkhu suddhāvāsabrahmaloke nibbatto. So nibbattasamanantarameva attano brahmasampattiṃ oloketvā āgataṭṭhānaṃ āvajjento sattannaṃ janānaṃ pabbataṃ āruyha samaṇadhammakaraṇaṭṭhānaṃ disvā sesānaṃ channaṃ nibbattaṭṭhānaṃ āvajjento ekassa parinibbutabhāvaṃ itaresaṃ pañcannaṃ kāmāvacaradevaloke nibbattabhāvaṃ ñatvā kālānukālaṃ te pañca jane āvajjeti . Imasmiṃ pana kāle ‘‘kahaṃ nu kho’’ti āvajjento dārucīriyaṃ suppārakapaṭṭanaṃ upanissāya kuhanakammena jīvikaṃ kappentaṃ disvā ‘‘naṭṭho vatāyaṃ bālo, pubbe samaṇadhammaṃ karonto atiukkaṭṭhabhāvena arahatāpi ābhataṃ piṇḍapātaṃ aparibhuñjitvā idāni udaratthāya anarahāva arahattaṃ paṭijānitvā lokaṃ vañcento vicarati, dasabalassa ca nibbattabhāvaṃ na jānāti, gacchāmi naṃ saṃvejetvā dasabalassa nibbattabhāvaṃ jānāpemī’’ti taṃkhaṇaṃyeva brahmalokato suppārakapaṭṭane rattibhāgasamanantare dārucīriyassa sammukhe pāturahosi.
有一次，在咖萨巴佛时代，有七个人行僧法，其中一人净居天王界。其人往返天界时反观自己所得天福，来到原地察看，登上山岗，观察僧律修持处，最后观察诸人隐居处，得知一人已证入涅槃，他人皆为无欲天道已灭诸欲，过去和未来他召唤这五人。时当此处，他呼喊去向，见樗木希利耶在苏帕拉卡城附近，因挖土作业谋生，“此愚者这回天界安住法太严苛，阿拉汉也不得布施施食，他现在因饥饿日益贫困，为了性命在世间奔走，却还不了解诸阿拉汉证果，为使之觉悟，我且前往。”此话甫出，天宫中夜晚即显现樗木希利耶身影。
So attano vasanaṭṭhāne obhāsaṃ disvā bahi nikkhamitvā ṭhito mahābrahmaṃ oloketvā añjaliṃ paggayha ‘‘ke tumhe’’ti pucchi. Ahaṃ tuyhaṃ porāṇakasahāyo anāgāmiphalaṃ patvā brahmaloke nibbatto. Amhākaṃ pana sabbajeṭṭhako arahattaṃ patvā parinibbuto, tumhe pañca janā devaloke nibbattā. Svāhaṃ taṃ imasmiṃ ṭhāne kuhanakammena jīvantaṃ disvā dametuṃ āgatoti vatvā idaṃ kāraṇamāha – ‘‘na kho tvaṃ, bāhiya arahā, napi arahattamaggaṃ samāpanno, sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpanno’’ti. Athassa satthu uppannabhāvaṃ sāvatthiyaṃ vasanabhāvañca ācikkhitvā ‘‘satthu santikaṃ gacchāhī’’ti taṃ uyyojetvā brahmalokameva agamāsi.
他在自己的住处见到显现的巴希亚，出外站立，观看那大梵天，合十恭敬地问道：「你们是谁？」我从前是你的助手，证得了不退转果，往生梵天界安住。我们之中位列最尊者证得阿拉汉果，已进入般涅槃。你们五人则生于天界。巴希亚说：『我在此处因造地狱业，现仍活着，来驯服你们。』因此他说出此因缘——「你非外道阿拉汉，亦未得阿拉汉道；你亦无相应的修行方法，令你成为阿拉汉或得阿拉汉道。」随后，此人的本生起于舍卫城且有舍卫常住的状况被示现后，催促他说：「应去见师。」如此促使他便仅入梵天界。
Dārucīriyo mahābrahmunā saṃvejito ‘‘mokkhamaggaṃ gavesissāmī’’ti vīsayojanasataṃ maggaṃ ekarattivāsena gantvā satthāraṃ piṇḍāya paviṭṭhaṃ antaraghare sampāpuṇitvā satthu pādesu nipatitvā ‘‘desetu me, bhante, bhagavā dhammaṃ, desetu sugato dhamma’’nti yāvatatiyaṃ yāci. Satthā ‘‘ettāvatā bāhiyassa ñāṇaṃ paripākaṃ gata’’nti ñatvā ‘‘tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ diṭṭhe diṭṭhamattaṃ bhavissatī’’ti (udā. 10) iminā ovādena ovadi . Sopi desanāpariyosāne antaravīthiyaṃ ṭhitova desanānusārena ñāṇaṃ pesetvā saha paṭisambhidāhi arahattaṃ pāpuṇi.
木枝梢的大梵天顿觉振奋，说道：「当寻解脱之道！」独自一人沿着往来数十由旬的路，进入宿舍来到供养师父之处，向佛足顶礼，恳求道：「请为我，尊者，世尊说法，请善逝说法。」反复请求。佛告知他说：「现在巴希亚已具足了智慧，已圆满成熟。故此，你应当如此修习，正如所见，见果将成。」以此开示，他受到劝诫。说法告一段落后，他驻足於路旁，依教理传授觉悟的知识，终于与般涅槃共证阿拉汉果。
So attano kiccaṃ matthakappattaṃ ñatvā bhagavantaṃ pabbajjaṃ yācitvā aparipuṇṇapattacīvaratāya pattacīvaraṃ pariyesanto saṅkāraṭṭhānato coḷakkhaṇḍāni saṃkaḍḍhati. Atha naṃ pubbaveriko amanusso ekissā taruṇavacchāya gāviyā sarīre adhimuccitvā jīvitakkhayaṃ pāpesi. Satthā sāvatthito nikkhamanto antaravīthiyaṃ bāhiyaṃ saṅkāraṭṭhāne patitaṃ disvā ‘‘gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīra’’nti nīharāpetvā sarīrakiccaṃ kāretvā cātumahāpathe cetiyaṃ kārāpesi. Tato saṅghamajjhe kathā udapādi – ‘‘tathāgato bhikkhusaṅghena bāhiyassa sarīrajjhāpanakiccaṃ kāresi, dhātuyo gahetvā cetiyaṃ kāresi, kataramaggo nu kho tena sacchikato, sāmaṇero nu kho so, bhikkhu nu kho’’ti cittaṃ uppādayiṃsu . Satthā taṃ aṭṭhuppattiṃ katvā ‘‘paṇḍito, bhikkhave, bāhiyo’’ti upari dhammadesanaṃ vaḍḍhetvā tassa parinibbutabhāvaṃ pakāsesi. Puna saṅghamajjhe kathā udapādi ‘‘na ca satthārā bāhiyassa bahu dhammo desito, arahattaṃ pattoti ca vadeti. Kiṃ nāmeta’’nti? Satthā ‘‘dhammo mando bahūti akāraṇaṃ, visapītakassa agado viya ceso’’ti vatvā dhammapade gāthamāha –
他了知了自己未完成的职责，向世尊请求出家。在缺少袈裟时，他外出寻找，受造作业缘，他折断嫩枝，割取树叶，准备供养所需。忽然一非人鬼魂附于一头小牛体内，将其割断身躯，以致牛死。世尊从舍卫城出行，途经之际见到倒伏于造作业处的巴希亚，告诫诸比库：「取这木头尸体给巴希亚吧。」安置后，为其做尸体奉送，建起纪念塔于四大路边。僧团中兴起讨论：「如来为比库僧团办理巴希亚尸体的善后事宜，取了舍利建塔，那么他的途径是否确实？此人是沙玛内拉还是比库？」心生疑惑。世尊澄清此事，说：「贤慧的诸比库啊，他即是巴希亚。」示现佛法增广讲说，彰显他已证阿拉汉果。僧团复起讨论：「世尊未为巴希亚多作法教，亦未称其证阿拉汉。是何故？」世尊答：「教法若不具实用，多余只成累赘，如毒药之毒。」并以偈告诫诸比库。
‘‘Sahassamapi ce gāthā, anatthapadasaṃhitā;
「即使有成千上万的偈诗，若杂含无用之义；
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī’’ti. (dha. pa. 100);
不及一偈之辞，闻之即止心生静。」（《法句经》一〇〇偈）
Desanāpariyosāne caturāsīti pāṇasahassāni amatapānaṃ piviṃsu. Idañca pana bāhiyattherassa vatthu sutte (udā. 10) āgatattā vitthārena na kathitaṃ. Aparabhāge pana satthā saṅghamajjhe nisinno bāhiyattheraṃ khippābhiññānaṃ aggaṭṭhāne ṭhapesīti.
说法结束时，有四万八千人饮用不死甘露。此巴希亚尊者之事，虽在经中（如话录第十品）提及，但未详述。其后，世尊坐于僧团中，将彼尊者的神通迅速置于法座上。
Kumārakassapattheravatthu童子咖萨巴长老事
§217
217. Navame cittakathikānanti vicittaṃ katvā dhammaṃ kathentānaṃ. Thero kira ekassapi dvinnampi dhammaṃ kathento bahūhi upamāhi ca kāraṇehi ca maṇḍayitvā bodhento katheti. Tasmā cittakathikānaṃ aggo nāma jāto.
第217条。所谓第九种「心之论述者」，是指在表达心所作的教法者。传说中，有一位长老，不论对一人或两人讲述教法，均能以多种比喻和因缘的缘故，使其心悟而明了，因此被称为「心之论述者」的首领。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gaṇhitvā vayappatto dasabalassa dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ cittakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā devamanussesu saṃsaranto kassapabuddhasāsanosakkanakāle sattannaṃ bhikkhūnaṃ abbhantaro hutvā pabbatamatthake samaṇadhammaṃ katvā aparihīnasīlo tato cuto devaloke nibbattitvā ekaṃ buddhantaraṃ sampattiṃ anubhavamāno amhākaṃ satthu kāle rājagahe ekissā kuladārikāya kucchimhi uppanno. Sā ca paṭhamaṃ mātāpitaro yācitvā pabbajjaṃ alabhamānā kulagharaṃ gatā gabbhaṃ gaṇhi. Tampi ajānantī sāmikaṃ ārādhetvā tena anuññātā bhikkhunīsu pabbajitā. Tassā gabbhanimittaṃ disvā bhikkhuniyo devadattaṃ pucchiṃsu, so ‘‘assamaṇī’’ti āha. Dasabalaṃ pucchiṃsu, satthā upālittheraṃ paṭicchāpesi. Thero sāvatthinagaravāsīni kulāni visākhañca upāsikaṃ pakkosāpetvā sodhento ‘‘pure laddho gabbho, pabbajjā arogā’’ti āha. Satthā ‘‘suvinicchitaṃ adhikaraṇa’’nti therassa sādhukāraṃ adāsi.
此人在问答中，依次展开，逐渐详述。其事迹始于世尊莲花足尊者时代，于鸿莎伐提城的一户王家中，于十年的普及教法中勤苦修行，听闻教法，观察一师一僧的首领，看到其作主，掌管诸位，游行天人间。居于咖萨巴佛的教法之时，曾与七十七位比库同住山麓，讲述沙门法，持戒完严。然后往生于天界。再次转生得遇佛陀时期，在王舍城一女子之腹中胎育。该女最初于父母请求出家未得许可，乃入王宫怀孕。其丈夫不知情，怀抱着她出家。她未得准许，在比库尼众中正式出家。比库尼们见其腹中胎象，便问迭瓦达德，彼称其为“非沙门子”。众比库尼又问她，佛陀则使长老乌巴理代为答覆。该长老曾往沙瓦提城王室、维萨卡女居处，细心教导，说“先前胎中儿已得出家，无疾”。佛陀称“此为善定之因”，给予善赞。
Sā bhikkhunī suvaṇṇabimbasadisaṃ puttaṃ vijāyi. Taṃ gahetvā rājā pasenadikosalo posāpesi, kassapoti cassa nāmaṃ katvā aparabhāge alaṅkaritvā satthu santikaṃ netvā pabbājesi. Kumārakāle pana pabbajitattā bhagavatā ‘‘kassapaṃ pakkosatha, idaṃ phalaṃ vā khādanīyaṃ vā kassapassa dethā’’ti vutte ‘‘katarakassapassāti. Kumārakassapassā’’ti evaṃ gahitanāmattā tato paṭṭhāya vuḍḍhakālepi kumārakassapotveva vuccati. Apica rañño posāvanikaputtattāpi kumārakassapoti taṃ sañjāniṃsu.
该比库尼生育一名如金色宝镜般的男孩。王迦舍尼德·波塞纳迪斯抚养他，称名为咖萨巴，装饰后呈献佛陀。孩提时代因出家教令“呼吁咖萨巴，待此果实或可食给予咖萨巴”之命，被称为「幼年的咖萨巴」。即使作为王子养育，也称作咖萨巴。
So pabbajitakālato paṭṭhāya vipassanāya ceva kammaṃ karoti, buddhavacanañca gaṇhāti. Atha so tena saddhiṃ pabbatamatthake samaṇadhammaṃ katvā anāgāmiphalaṃ patvā suddhāvāse nibbatto mahābrahmā tasmiṃ samaye āvajjento kumārakassapaṃ disvā ‘‘sahāyako me vipassanāya kilamati, gantvā tassa vipassanāya nayamukhaṃ dassetvā maggaphalapattiyā upāyaṃ karissāmī’’ti brahmaloke ṭhitova pañcadasa pañhe abhisaṅkharitvā rattibhāgasamanantare kumārakassapattherassa vasanaṭṭhāne andhavane pāturahosi. Thero ālokaṃ disvā ‘‘ko etthā’’ti āha. ‘‘Ahaṃ pubbe tayā saddhiṃ samaṇadhammaṃ katvā anāgāmiphalaṃ patvā suddhāvāse nibbattabrahmā’’ti āha. Kena kammena āgatatthāti? Mahābrahmā attano āgatakāraṇaṃ dīpetuṃ te pañhe ācikkhitvā ‘‘tvaṃ ime pañhe uggaṇhitvā aruṇe uṭṭhite tathāgataṃ upasaṅkamitvā puccha, ṭhapetvā hi tathāgataṃ añño ime pañhe kathetuṃ samattho nāma natthī’’ti vatvā brahmalokameva gato.
他从出家之初即着手修习内观，遵循佛陀教诲。后来与他一起在山麓讲述沙门法，受无来果，现居清净圣所。时有大梵天见之，思：“此人内观之助匠难得，若能领其内观而示道，必能获道果。”大梵天遂出十五个考问，夜半时分至咖萨巴长老之隐处森林。长老见光明问：“此为何？”答曰：“我曾与你一同修习沙门法，获无来果，现于清净圣所中。”问为何由来。大梵天指示答复十五问，及黎明起身前往如来处询问：“如来是唯一可解答者，除如来外无他法可讲。”说毕，即离去。
Theropi punadivase satthāraṃ upasaṅkamitvā vanditvā mahābrahmunā kathitaniyāmeneva pañhe pucchi. Satthā kumārakassapattherassa arahattaṃ pāpetvā pañhe kathesi. Thero satthārā kathitaniyāmeneva uggaṇhitvā andhavanaṃ gantvā vipassanaṃ gabbhaṃ gāhāpetvā arahattaṃ pāpuṇi. Tato paṭṭhāya catunnaṃ parisānaṃ dhammakathaṃ kathento bahukāhi upamāhi ca kāraṇehi ca maṇḍetvā cittakathameva katheti. Atha naṃ satthā pāyāsirañño pañcadasahi pañhehi paṭimaṇḍetvā suttante (dī. ni. 2.406 ādayo) desite taṃ suttantaṃ aṭṭhuppattiṃ katvā imasmiṃ sāsane cittakathikānaṃ aggaṭṭhāne ṭhapesīti.
翌日，长老又前往佛陀处，以大梵天所传十五问谒拜报告。佛陀觉其已得阿拉汉果，遂开示十五问的答案。长老随佛陀教导，将此十五问铭记心中，返返幽林精进内观，生起正知阿拉汉果。此后以显著众会讲述教法，善用诸多比喻及因缘，以「心之论述」的体式进行表达。继而，尊者以佛陀名义，以十五个问题之经文为依据，撰成释义，在本教法中定为「心之论述者的首领」。
Mahākoṭṭhitattheravatthu玛哈果提德长老事
§218
218. Dasame paṭisambhidāpattānanti catasso paṭisambhidā patvā ṭhitānaṃ mahākoṭṭhitatthero aggoti dasseti. Ayaṃ hi thero attano paṭisambhidāsu ciṇṇavasibhāvena abhiññāte abhiññāte mahāsāvake upasaṅkamitvā pañhaṃ pucchantopi dasabalaṃ upasaṅkamitvā pañhaṃ pucchantopi paṭisambhidāsuyeva pañhaṃ pucchati. Iti iminā ciṇṇavasibhāvena paṭisambhidāpattānaṃ aggo nāma jāto.
第218条。所谓第十种「分别遍知通达者」，是指具备四种分别遍知通达，稳固站立者。传说此尊长老以自己的分别通达，具足不同智慧见解，来至大弟子中。即便对提问者，亦以遍知通达的智慧回应。故以此显著的分别遍知而成为「分别遍知通达者中的首领」。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto aparena samayena satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭisambhidāpattānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. Koṭṭhitamāṇavotissa nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā ekadivasaṃ satthu dhammakathaṃ sutvā paṭiladdhasaddho pabbaji. So upasampannakālato paṭṭhāya vipassanāya kammaṃ karonto saha paṭisambhidāhi arahattaṃ patvā niccakālaṃ paṭisambhidāsu ciṇṇavasī hutvā pañhaṃ pucchanto paṭisambhidāsuyeva pucchati. Atha naṃ satthā aparabhāge mahāvedallasuttaṃ (ma. ni. 1.449 ādayo) aṭṭhuppattiṃ katvā paṭisambhidāpattānaṃ aggaṭṭhāne ṭhapesīti.
在此段问答中，先讲述一个前后的故事——这确实是发生在佛陀时代哈吒瓦提那大城一富裕世家中，后来一个比库，听闻佛陀的法，于一次聚众讲法之际，见佛陀任命一位比库为诠察义理的优秀代表，遂完成职责之后便离开其所驻扎之处。该比库业已终身行善，遍游诸天人之间，于佛陀出现的那个世代，出生于萨瓦提之婆罗门家，名叫拘^马，例如于他年迈三十余岁时，曾于某天听佛陀讲法，深信不疑，遂出家修行。及受具足戒之时，专心修行内观，依持诠察义理不懈，证得阿拉汉果，长住于诠察者中，常以问疑求教的方式探问诠察的道理。后来佛陀于其后半生时期，于《大智慧论》（大毗尼毗奈耶经1.449段出）中，阐明八法成就，任命其为诠察者的上首。
Tatiyavaggavaṇṇanā. · 第三品注释。
14. Etadaggavaggo
第十四品章。
(14) 4. Catutthaetadaggavaggo（十四）四、第四“此为第一”品
Ānandattheravatthu阿难长老事
§219-223
219-223. Catutthassa paṭhame bahussutānantiādīsu aññepi therā bahussutā satimantā gatimantā dhitimantā upaṭṭhākā ca atthi. Ayaṃ panāyasmā buddhavacanaṃ uggaṇhanto dasabalassa sāsane bhaṇḍāgārikapariyattiyaṃ ṭhatvā gaṇhi. Tasmā bahussutānaṃ aggo nāma jāto. Imasseva ca therassa buddhavacanaṃ gahetvā dhāraṇakasati aññehi therehi balavatarā ahosi, tasmā satimantānaṃ aggo nāma jāto. Ayameva cāyasmā ekapade ṭhatvā saṭṭhi padasahassāni gaṇhanto satthārā kathitaniyāmeneva sabbapadāni jānāti, tasmā gatimantānaṃ aggo nāma jāto. Tasseva cāyasmato buddhavacanaṃ uggaṇhanavīriyaṃ sajjhāyanavīriyañca dhāraṇavīriyañca satthu upaṭṭhānavīriyañca aññehi asadisaṃ ahosi, tasmā dhitimantānaṃ aggo nāma jāto. Tathāgataṃ upaṭṭhahanto cesa na aññesaṃ upaṭṭhākabhikkhūnaṃ upaṭṭhānākārena upaṭṭhahi, aññe hi tathāgataṃ upaṭṭhahantā na ciraṃ upaṭṭhahiṃsu, na ca buddhānaṃ manaṃ gahetvā upaṭṭhahiṃsu. Ayaṃ thero pana upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya āraddhavīriyo hutvā tathāgatassa manaṃ gahetvā upaṭṭhahi. Tasmā upaṭṭhākānaṃ aggo nāma jāto.
219-223节。第四部第一品《多闻品》等中，古年长老们除了多闻、正念、进步、坚定和辅助者外，尚有其他者。尊者们承接佛陀教法，以坚固积累德行，护持教法传承。因其依持佛语、具耐心修习，令其受护者众比库中倍受敬重，所以被称为多闻者的首领。该长老持佛陀言教以降，续持不懈，智慧胜他长老，故为正念者首。此长老更能坚定具足，独立立地，熟谙六万余义，了知佛所说一切真义，故为进步者首。其修习佛言之精进、教导他人、持守佛陀戒律及照护导师的勤勉等诸能，优胜他长老，故为坚定者首。托钵侍奉佛陀者别有其人，且诸侍者一般皆不久久侍奉佛及调伏其心。此长老则每日得侍奉导师，如是竭力用功者，故为侍者首领。
Tassa pañhakamme ayamanupubbikathā – ito kira satasahassamatthake kappe padumuttaro nāma satthā loke uppajji. Tassa haṃsavatī nāma nagaraṃ ahosi, nando nāma rājā pitā, sumedhā nāma devī mātā, bodhisatto uttarakumāro nāma ahosi. So puttassa jātadivase mahābhinikkhamanaṃ nikkhamma pabbajitvā padhānamanuyutto anukkamena sabbaññutaṃ patvā ‘‘anekajātisaṃsāra’’nti udānaṃ udānetvā sattāhaṃ bodhipallaṅke vītināmetvā ‘‘pathaviyaṃ ṭhapessāmī’’ti pādaṃ abhinīhari. Atha pathaviṃ bhinditvā heṭṭhā vuttappamāṇaṃ padumaṃ uṭṭhāsi. Tadupādāya bhagavā padumuttaroteva paññāyittha. Tassa devalo ca sujāto ca dve aggasāvakā ahesuṃ , amitā ca asamā ca dve aggasāvikā, sumano nāma upaṭṭhāko. Padumuttaro bhagavā pitu saṅgahaṃ kurumāno bhikkhusatasahassaparivāro haṃsavatiyā rājadhāniyā vasati.
在该问答之前，先有记载述说——在百万劫之前，世尊名为波陀末多，是那时世界的导师。其时有大城名哈吒瓦提，王名难陀，母为素蕾陀，世尊生于婆罗门之属。世尊童子时，于出生日便夜间出家，誓愿修习犹如脚步紧随，七日七夜诵念“众生历经多生多劫”，“终将安住菩提树下”，诵如此誓言，化成地裂开，露出莲花。此迹受波陀末多之智慧启示，有两位著名佛弟子如实修持，分别名曰阿弥陀与无等，两位列为首领，有一名为须摩诺者侍奉世尊。波陀末多时，与王宫众比库千人众住于哈吒瓦提都城。
Kaniṭṭhabhātā panassa sumanakumāro nāma. Tassa rājā haṃsavatito vīsayojanasate bhogagāmaṃ adāsi. So kadāci kadāci āgantvā pitarañca satthārañca passati. Athekadivasaṃ paccanto kupito sumano rañño pesesi. Rājā ‘‘tvaṃ mayā tattha kasmā ṭhapito’’ti paṭipesesi. So core vūpasametvā ‘‘upasanto, deva, janapado’’ti rañño pesesi. Rājā tuṭṭho ‘‘sīghaṃ mama putto āgacchatū’’ti āha. Tassa sahassamattā amaccā honti. So tehi saddhiṃ antarāmagge mantesi – ‘‘mayhaṃ pitā tuṭṭho sace me varaṃ deti, kiṃ gaṇhāmī’’ti? Atha naṃ ekacce ‘‘hatthiṃ gaṇhatha, assaṃ gaṇhatha, janapadaṃ gaṇhatha, satta ratanāni gaṇhathā’’ti āhaṃsu. Apare ‘‘tumhe pathavissarassa puttā, na tumhākaṃ dhanaṃ dullabhaṃ, laddhampi cetaṃ sabbaṃ pahāya gamanīyaṃ, puññameva ekaṃ ādāya gamanīyaṃ. Tasmā deve varaṃ dadamāne temāsaṃ padumuttarabhagavantaṃ upaṭṭhātuṃ varaṃ gaṇhathā’’ti āhaṃsu. So ‘‘tumhe mayhaṃ kalyāṇamittā, na metaṃ cittaṃ atthi, tumhehi pana uppāditaṃ, evaṃ karissāmī’’ti gantvā pitaraṃ vanditvā pitarā āliṅgetvā matthake cumbetvā ‘‘varaṃ te putta demī’’ti vutte ‘‘icchāmahaṃ, mahārāja, bhagavantaṃ temāsaṃ catūhi paccayehi upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ, imaṃ me deva varaṃ dehī’’ti āha. Na sakkā, tāta, aññaṃ varehīti. Deva, khattiyānaṃ nāma dve kathā natthi, etadeva me varaṃ dehi, na mama aññena atthoti. Tāta, buddhānaṃ nāma cittaṃ dujjānaṃ, sace bhagavā na icchissati, mayā dinnepi kiṃ bhavissatīti? ‘‘Sādhu, deva, ahaṃ bhagavato cittaṃ jānissāmī’’ti vihāraṃ gato.
少年时期，有一名叫苏摩诺的王子，父王哈吒瓦提付与一百乡村田地。苏摩诺时不时回家探望父亲与导师。一天因迟到，父王责问：“你为何迟到？”苏摩诺坦白认错，答曰：“已平复心意，国土安宁。”父王满足：“速速让我的儿子归来吧。”于此同时，苏摩诺有百余臣民随侍同行。其众议论道：“若我父王满意，求我作何事？”众议中有人说：“捕象，捕马，守护国土，搜寻七宝。”其他人谓：“你们皆为大地之子，不应贪恋财物，若得则应放下离去，唯有善业可随身携带。因此唯愿众天神镇守波陀末多世尊，以示其欢迎。”苏摩诺答：“你们是我善友，我心无异，唯有你们所兴起的，我必奉行。”遂归敬父母，拥抱父母，吻首示敬，并言：“吾当赐尔荣宠。”宣布后说：“我心祈愿尊敬世尊，尽四缘已足者，侍奉导师以生不惜，愿赐我此善愿。”父王答曰：“儿啊，不可贪染他愿。诸天人及勇士间无他言语，我愿予尔此愿，不顾己利。”儿曰：“亲王，我知众佛之心甚深难测，若佛不欲，我等死日当如何？”父王曰：“善哉，苏摩，我能知佛之心。”由是苏摩入住禅院。
Tena ca samayena bhattakiccaṃ niṭṭhāpetvā bhagavā gandhakuṭiṃ paviṭṭho hoti, so maṇḍalamāḷe sannipatitānaṃ bhikkhūnaṃ santikaṃ agamāsi. Te naṃ āhaṃsu – ‘‘rājaputta, kasmā āgatosī’’ti? Bhagavantaṃ dassanāya, dassetha me bhagavantanti. Na mayaṃ, rājaputta, icchiticchitakkhaṇe satthāraṃ daṭṭhuṃ labhāmāti. Ko pana, bhante, labhatīti? Sumanatthero nāma rājaputtāti. So ‘‘kuhiṃ, bhante, thero’’ti? Therassa nisinnaṭṭhānaṃ pucchitvā gantvā vanditvā ‘‘icchāmahaṃ, bhante, bhagavantaṃ passituṃ, dassetha me bhagavanta’’nti āha. Thero passantasseva rājakumārassa āpokasiṇajjhānaṃ samāpajjitvā mahāpathaviṃ udakaṃ adhiṭṭhāya pathaviyaṃ nimujjitvā satthu gandhakuṭiyaṃyeva pāturahosi. Atha naṃ bhagavā ‘‘sumana kasmā āgatosī’’ti āha. Rājaputto, bhante, bhagavantaṃ dassanāya āgatoti. Tena hi bhikkhu āsanaṃ paññāpehīti. Puna thero passantasseva rājakumārassa buddhāsanaṃ gahetvā antogandhakuṭiyaṃ nimujjitvā bahipariveṇe pātubhavitvā pariveṇe āsanaṃ paññāpesi. Rājakumāro imāni dve acchariyākārāni disvā ‘‘mahanto vatāyaṃ bhikkhū’’ti cintesi.
当时，佛陀完毕供养宴请，入内香楼，群比库齐聚一处。众问佛子：“何故而来？”回答曰：“欲见世尊，请示我佛陀。”曰：“我们未曾愿见佛陀，何缘得见乎？”回应者为名为苏摩诺长老之佛子。询问其住所，便前往恭敬，言：“愿闻佛陀事迹，示我佛陀。”长老与王子熟悉，专心打坐禅定，入定深沉，沉入大地与水域，长老安坐佛陀香楼旁。佛陀问：“苏摩诺，汝为何而来？”曰：“尊贵佛子，特为拜佛之缘。”佛子便设座于外，安置于围牆中。王子观见这两位不可思议之僧众，心念：“此僧众真为伟大。”
Bhagavāpi gandhakuṭito nikkhamitvā paññatte āsane nisīdi. Rājaputto bhagavantaṃ vanditvā paṭisanthāraṃ akāsi. ‘‘Kadā āgatosi rājaputtā’’ti vutte, ‘‘bhante, tumhesu gandhakuṭiṃ paviṭṭhesu, bhikkhū pana ‘na mayaṃ icchiticchitakkhaṇe bhagavantaṃ daṭṭhuṃ labhāmā’ti maṃ therassa santikaṃ pāhesuṃ. Thero pana ekavacaneneva dasseti, thero, bhante, tumhākaṃ sāsane vallabho maññe’’ti. Āma rājakumāra, vallabho esa bhikkhu mayhaṃ sāsaneti. Bhante, buddhānaṃ sāsane kiṃ katvā vallabhā hontīti? Dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kumārāti. Bhagavā ahaṃ thero viya buddhasāsane vallabho hotukāmo, sve mayhaṃ bhikkhaṃ adhivāsethāti. Adhivāsesi bhagavā tuṇhībhāvena . Rājakumāro attano vasanaṭṭhānaṃ gantvā sabbarattiṃ mahāsakkāraṃ sajjetvā satta divasāni khandhāvārabhattaṃ nāma adāsi.
世尊也披着香袍出来，坐在预定的座位上。王子向世尊顶礼致敬后，作了问候。有人问：“诸位王子，您何时来到？”对问话时答：“尊者，诸位曾经置身于香袍中，弟子听比库们说‘我们现在无意在此时此刻见到世尊’，于是谦让我离开尊者处。但尊者仅用一句话显示他了知，尊者，我认为您是教法中的珍宝。”王子说：“是的，尊贵的比库正是我的珍爱。尊者，佛陀的教法中做了什么让您如此珍爱？”他答：“布施已行，持戒已得，遵守了安居的仪轨，故而如此，尊者。我愿自己能像那尊者一样成为佛法中的珍宝，让我自己成为受具足尊敬的比库。”世尊独处未应。王子回到自己的住所，恭敬奉承，连续七天赏赐了名为“聚集身”的供养。
Sattame divase satthāraṃ vanditvā, bhante, mayā pitu santikā temāsaṃ antovassaṃ tumhākaṃ paṭijagganavaro laddho, temāsaṃ me vassāvāsaṃ adhivāsethāti. Bhagavā ‘‘atthi nu kho tattha gatena attho’’ti oloketvā ‘‘atthī’’ti disvā ‘‘suññāgāre kho, rājakumāra, tathāgatā abhiramantī’’ti āha. Kumāro ‘‘aññātaṃ bhagavā aññātaṃ sugatā’’ti vatvā ‘‘ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā’’ti bhagavantaṃ paṭiññaṃ gāhāpetvā pitu santikaṃ gantvā ‘‘dinnā me, deva, bhagavatā paṭiññā, mayā pahite bhagavantaṃ peseyyathā’’ti vatvā pitaraṃ vanditvā nikkhamitvā yojane yojane vihāraṃ kārento vīsayojanasataṃ addhānaṃ gato. Gantvā ca attano nagare vihāraṭṭhānaṃ vicinanto sobhananāmassa kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. Tattha bhagavato gandhakuṭiṃ sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kāretvā pākāraparikkhepaṃ dvārakoṭṭhakañca niṭṭhāpetvā pitu santikaṃ pesesi – ‘‘niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā’’ti.
第七天，王子向佛陀顶礼，尊者，“我父亲得知您夏安居期间在此安住了，我托付于您。”世尊观察后答：“确有其事。”又说：“沙门如来在空屋中安住，王子。”王子答：“未曾听闻，尊者，未曾听闻尊贵的善逝者。”接着说：“我将去自己先前住所暂居，期间若有弟子万人同来，要与他们一起。”王子向父王许诺，随后进发，逐日前行，抵达自己的城邑。考察住所时看到名为“美好园”的家族园林，便买下百亩地，放生一万生灵，修建住处。又为世尊建了香袍舍和住持僧众夜宿处，修筑了围墙门楼，报告父王说：“我的事情已办妥，尊者,请释怀。”
Rājā bhagavantaṃ bhojetvā ‘‘bhagavā sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ gamanaṃ paccāsīsatī’’ti āha. Bhagavā bhikkhusatasahassaparivuto yojane yojane vihāresu vasamāno agamāsi. Kumāro ‘‘satthā āgacchatī’’ti sutvā yojanaṃ paccuggantvā gandhamālādīhi pūjayamāno vihāraṃ pavesetvā –
国王宴请世尊，言道：“世尊悉数了苏摩纳的事务，你的去程定将在后日。”世尊与一万比库环绕，在各处精进安住后离开。王子听闻佛陀来临，快步迎接，在奉献香花后进住所，并说：
‘‘Satasahassena me kītaṃ, satasahassena māpitaṃ;
“以一万为我打扫，以一万供养我；
Sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī’’ti. –
名为美好园，欢迎伟大圣者。”——
Vihāraṃ niyyādesi. So vassūpanāyikādivase dānaṃ datvā attano puttadāre ca amacce ca pakkosāpetvā āha – ‘‘satthā amhākaṃ santikaṃ dūratova āgato, buddhā ca nāma dhammagarukā na āmisacakkhukā . Tasmā ahaṃ imaṃ temāsaṃ dve sāṭake nivāsetvā dasa sīlāni samādiyitvā idheva vasissāmi, tumhe khīṇāsavasatasahassassa imināva nīhārena temāsaṃ dānaṃ dadeyyāthā’’ti.
王子主持建造住处。在雨季安居时节以布施利益亲友儿女，责成他们说：圣者已远离我们，佛以法为目不近凡尘。故此，我于此次夏安居以两舍为住，奉守十戒，于此安住。你们等请将众多百千根尘染污已净的弟子，借此我在此次夏安居施舍的福德分与他们。”
So sumanattherassa vasanaṭṭhānasabhāgeyeva ṭhāne vasanto yaṃ thero bhagavato vattaṃ karoti, taṃ sabbaṃ disvā ‘‘imasmiṃ ṭhāne ekantavallabho esa thero, etasseva me ṭhānantaraṃ patthetuṃ vaṭṭatī’’ti cintetvā upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ datvā sattame divase bhikkhusatasahassassa pādamūle ticīvaraṃ ṭhapetvā bhagavantaṃ vanditvā, ‘‘bhante, yadetaṃ mayā sattāhaṃ khandhāvāradānato paṭṭhāya puññaṃ kataṃ, taṃ neva sakkasampattiṃ, na mārabrahmasampattiṃ patthayantena, buddhassa pana upaṭṭhākabhāvaṃ patthentena kataṃ. Tasmā ahampi bhagavā anāgate sumanatthero viya ekassa buddhassa upaṭṭhāko homī’’ti pañcapatiṭṭhitena patiṭṭhahitvā vandi. Satthā tassa anantarāyaṃ disvā byākaritvā pakkāmi. Kumāro taṃ sutvā ‘‘buddhā ca nāma advejjhakathā hontī’’ti dutiyadivase gotamabuddhassa pattacīvaraṃ gahetvā piṭṭhito piṭṭhito gacchanto viya ahosi.
那位名为素摩那长老的住处，在正觉世尊的教法影响的所在之地，就如同在该处的胜地一般，住持着。那位长老观察此地后一切后，心想：『此地唯有此一长老独得众心爱护，我当得其作为我的住处。』于是他整理僧阶，带众进入村落，法会结束后捐赠大布施七天。第七日他将三衣供养在众比库足前，礼敬世尊后说：『尊者，我这七日布施所得的福德，既非于世间的财产所能相比，也非世魔梵王能比，唯独是由对佛陀侍奉所生。故未来我当如同素摩那长老那般，成为一佛之侍奉。』他立下五重誓愿后恭敬礼拜。佛陀当时见此，欣然默许而去。王子得闻此事，第二日携取世尊的袈裟，绕行时显露欢喜之态。
So tasmiṃ buddhuppāde vassasatasahassaṃ dānaṃ datvā sagge nibbattitvā kassapabuddhakāle piṇḍāya carato therassa pattaggahaṇatthaṃ uttarisāṭakaṃ datvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā uparipāsādavaragato gandhamādanato ākāsena āgacchante aṭṭha paccekabuddhe disvā nimantāpetvā bhojetvā attano maṅgalauyyāne tesaṃ aṭṭha paṇṇasālāyo kāretvā tesaṃ nisīdanatthāya attano nivesane aṭṭha sabbaratanamayāni pīṭhāni ceva maṇiādhārake ca paṭiyādetvā dasa vassasahassāni upaṭṭhānaṃ akāsi. Etāni pākaṭaṭṭhānāni.
他在那时间，即佛陀诞生后百千载，布施后升天，从阿迦波佛时代奉献布施以供养那位长老，赠予顶级束唾器皿作为礼敬。之后又升天，后转世为巴拉纳西的国王，住于上宫，享用香饮。当天空降临时，他即置办八位辟支佛，分别设宴款待。又建造八十八座经堂及安置坐具和宝石饰座于王宫，为期一万年之久，亲自侍奉。此皆为显著的住处。
Kappasatasahassaṃ pana dānaṃ dadamānova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbatti. Athassa sabbeva ñātake ānandite pamudite karonto jātoti ānandotveva nāmaṃ akaṃsu. So anupubbena katābhinikkhamane sammāsambodhiṃ patvā paṭhamagamanena kapilavatthuṃ āgantvā tato nikkhante bhagavati bhagavato parivāratthaṃ rājakumāresu pabbajantesu bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi.
义理上，布施百千亿次，吾等菩萨于忉利天转世，之后再转生为阿弥陀佛家中。其亲族皆欢喜称其名‘阿难多’。从前渐次离家得正式觉悟，初次至咖毕拉瓦图，出家以成就世尊之法教；又随诸王子及贵女同入道场，听闻法义，不久于具足阿阇世长老之所听法后，立证初果。
Tena kho pana samayena bhagavato paṭhamabodhiyaṃ vīsati vassāni anibaddhā upaṭṭhākā ahesuṃ. Ekadā nāgasamālo pattacīvaraṃ gahetvā vicari ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso , ekadā sāgato, ekadā rādho, ekadā meghiyo. Tattha ekadā bhagavā nāgasamālattherena saddhiṃ addhānamaggappaṭipanno dvedhāpathaṃ patto. Thero maggā okkamma ‘‘bhagavā ahaṃ iminā maggena gacchāmī’’ti āha. Atha naṃ bhagavā ‘‘ehi bhikkhu, iminā maggena gacchāmā’’ti āha. So ‘‘handa bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ iminā maggena gacchāmī’’ti vatvā pattacīvaraṃ bhūmiyaṃ ṭhapetuṃ āraddho. Atha naṃ bhagavā ‘‘āhara bhikkhū’’ti vatvā pattacīvaraṃ gahetvā gato. Tassapi bhikkhuno itarena maggena gacchato corā pattacīvarañceva hariṃsu, sīsañca bhindiṃsu. So ‘‘bhagavā idāni me paṭisaraṇaṃ, na añño’’ti cintetvā lohitena galantena bhagavato santikaṃ āgami. ‘‘Kimidaṃ bhikkhū’’ti ca vutte taṃ pavattiṃ ārocesi. Atha naṃ bhagavā ‘‘mā cinteyi bhikkhu, etassa kāraṇāyeva taṃ nivārayimhā’’ti vatvā samassāsesi.
当时世尊初证菩提，历二十余年无人专职侍奉。有一日，一长老持袈裟漫游，时而如巨蟒般盘绕、时而恭敬站立、时而卧地、时而与辟支佛同坐、时而如天帝萨咖、时而如烈日之王、时而如阴云。曾与世尊共同行走得道之路，长老遂发愿：“佛陀，我欲跟随此道路。”世尊应许：“来吧，长老，随此道路同行。”长老遂接过袈裟地放，起身正要前往时，世尊吩咐：“请取比库。”而此比库途中遇盗贼，袈裟被夺且头部被折。比库伤心欲寻求依靠，独往世尊所。世尊问起状况，了解后安慰：“勿忧，此事虽发生，但我们将设法消除其因。”
Ekadā pana bhagavā meghiyattherena saddhiṃ pācīnavaṃse migadāye jantugāmaṃ agamāsi. Tatrāpi meghiyo jantugāme piṇḍāya caritvā nadītīre pāsādikaṃ ambavanaṃ disvā ‘‘bhagavā tumhākaṃ pattacīvaraṃ gaṇhatha, ahaṃ tasmiṃ ambavane samaṇadhammaṃ karomī’’ti vatvā bhagavatā tikkhattuṃ nivāriyamānopi gantvā akusalavitakkehi anvāsatto paccāgantvā taṃ pavattiṃ ārocesi. Tampi bhagavā ‘‘imameva te kāraṇaṃ sallakkhetvā nivārayimhā’’ti vatvā anupubbena sāvatthiṃ agamāsi. Tattha gandhakuṭipariveṇe paññattavarabuddhāsane nisinno bhikkhusaṅghaparivuto bhikkhū āmantesi – ‘‘bhikkhave, idānimhi mahallako, ‘ekacce bhikkhū iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ ekaṃ bhikkhuṃ jānāthā’’ti . Bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, tumheyeva patthayamāno satasahassakappādhikaṃ asaṅkhyeyyaṃ pāramiyo pūrayiṃ, nanu mādiso mahāpañño upaṭṭhāko nāma vaṭṭati, ahaṃ upaṭṭhahissāmī’’ti āha. Taṃ bhagavā ‘‘alaṃ, sāriputta, yassaṃ disāyaṃ tvaṃ viharasi, asuññā ve sā disā, tava hi ovādo buddhānaṃ ovādasadiso, tena me tayā upaṭṭhākakiccaṃ atthī’’ti paṭikkhipi. Eteneva upāyena mahāmoggallānaṃ ādiṃ katvā asīti mahāsāvakā uṭṭhahiṃsu. Te sabbe bhagavā paṭikkhipi.
一日，世尊与那位如阴云般长老同往婆罗门村庄。长老去托钵布施，见到河边美丽凉亭，对世尊说道：“世尊，请收下袈裟，我将在此凉亭修行出家法。”世尊虽然劝止，长老仍执意前往。事后他返回，将此事禀告世尊。世尊说：“正因如此，我劝止你，但你依然坚持。”随后到达舍卫城。在设有宝顶庙宇的宁静讲堂，众比库侍奉众生，讨论：“现在有些比库发言：‘有些随此道路行走’、‘有些弃置袈裟’，摸清束缚世尊侍者的一个比库是谁？”由此众生生起对法的振奋。长老沙利度尊起身礼敬世尊，言：“世尊，我听闻汝修满百千万亿劫无数功德，必成为智慧大士侍者，愿我得以侍奉。”世尊答：“好，沙利度尊，此地你所住之处并非空地，你的教诲如佛陀教诲，我曾托付你侍奉之责。”以此法门起始，众多弟子如大摩诃迦罗等同起承事，皆被世尊推辞不受。
Ānandatthero pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso ānanda, bhikkhusaṅgho upaṭṭhākaṭṭhānaṃ yācati, tvampi yācāhī’’ti. Yācitvā laddhaṭṭhānaṃ nāma, āvuso, kīdisaṃ hoti, kiṃ maṃ satthā na passati? Sace satthā rocissati, ‘‘ānando maṃ upaṭṭhahatū’’ti vakkhatīti. Atha bhagavā ‘‘na, bhikkhave, ānando aññehi ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi, āvuso ānanda, uṭṭhehi, āvuso ānanda, dasabalaṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā cattāro paṭikkhepā catasso ca āyācanāti aṭṭha vare yāci.
阿难长老独自宁坐时，众比库向其请求：“尊者阿难，僧团需要侍者岗位，你亦应申请。”阿难请问申请之规矩如何？是否世尊知道此事？若世尊厌恶，可言“阿难勿侍。”世尊答曰：“不，阿难不应被他人驱使，自当亲自了知而侍奉我。”比库劝阿难起身申请侍者岗位。长老起坐后，深心合掌致敬四方，称乞八名侍者岗位。
Cattāro paṭikkhepā nāma – ‘‘sace me, bhante, bhagavā attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā ‘‘kaṃ panettha, ānanda, ādīnavaṃ addasā’’ti vutte āha – ‘‘sacāhaṃ, bhante, imāni vatthūni labhissāmi, bhavissanti vattāro ‘ānando dasabalena laddhaṃ paṇītaṃ cīvaraṃ paribhuñjati, piṇḍapātaṃ paribhuñjati, ekagandhakuṭiyaṃ vasati , ekato nimantanaṃ gacchati. Etaṃ lābhaṃ labhanto tathāgataṃ upaṭṭhāti, ko evaṃ upaṭṭhahato bhāro’’’ti? Ime cattāro paṭikkhepe yāci.
有四项违犯，谓之「四项弃舍」。有人说：「世尊若不示现自己所获殊胜佳妙袈裟，不示食器，不示供住单香草舍，不示受他请行，我当侍奉世尊。」世尊问：「阿难，此处见何过患？」答曰：「唯愿世尊，若得此物，必有所依；阿难执持得自世尊的殊胜佳妙袈裟，行食器，住单香草舍，单独应行请，他以此获得受用者，如来即为侍奉。谁人侍奉此辈有重负耶？」以上即是所求的四项违犯。
Catasso āyācanā nāma – ‘‘sace, bhante, bhagavā mayā gahitanimantanaṃ gamissati, sacāhaṃ tiroraṭṭhā tirojanapadā bhagavantaṃ daṭṭhuṃ āgataṃ parisaṃ āgatakkhaṇeyeva bhagavantaṃ dassetuṃ lacchāmi, yadā me kaṅkhā uppajjati, tasmiṃyeva khaṇe bhagavantaṃ upasaṅkamituṃ lacchāmi, tathā yaṃ bhagavā mayhaṃ parammukhe dhammaṃ deseti, taṃ āgantvā mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti vatvā ‘‘kaṃ panettha, ānanda, ānisaṃsaṃ passasī’’ti vutte āha – ‘‘idha, bhante, saddhā kulaputtā bhagavato okāsaṃ alabhantā maṃ evaṃ vadanti ‘sve, bhante ānanda, bhagavatā saddhiṃ amhākaṃ ghare bhikkhaṃ gaṇheyyāthā’ti. Sace bhagavā tattha na gamissati, icchiticchitakkhaṇeyeva parisaṃ dassetuṃ, kaṅkhañca vinodetuṃ okāsaṃ na lacchāmi, bhavissanti vattāro ‘kiṃ ānando dasabalaṃ upaṭṭhāti . Ettakampissa bhagavā anuggahaṃ na karotī’ti. Bhagavato ca parammukhā maṃ pucchissanti ‘ayaṃ, āvuso ānanda, gāthā, idaṃ suttaṃ, idaṃ jātakaṃ kattha desita’nti. Sacāhaṃ taṃ na sampādayissāmi, bhavissanti vattāro – ‘ettakampi, āvuso, na jānāsi, kasmā tvaṃ chāyā viya bhagavantaṃ avijahanto dīgharattaṃ vicarasī’ti. Tenāhaṃ parammukhā desitassapi dhammassa puna kathanaṃ icchāmī’’ti. Imā catasso āyācanā yāci. Bhagavāpissa adāsi.
有四项请求云：「世尊若受我请往某处，我当愿尽速示现三界及天人众入境会中世尊现身，以便我临近世尊。如我疑惑当下即得近前，世尊于我眼前宣说其法，则我将侍奉世尊。」世尊问曰：「阿难，你见何因缘？」答曰：「世尊，信心不坚者，未得世尊机会者，常于私宅内劝我同行乞食。若世尊不往，我欲速示众会，以快众人疑虑，然无此机则不愿。众论曰『阿难何为侍奉十力护持者，世尊尚无援助？』世尊亲我问，谓此偈语及经文、本生出处何处，我不能悉记；众言曰『连这也不知，如何长久轻慢如来？』所以我欲复闻所教法。」此为四项请求，世尊皆允诺。
Evaṃ ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi. So upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya dasabalassa duvidhena udakena tividhena dantakaṭṭhena hatthapādaparikammena piṭṭhiparikammena gandhakuṭipariveṇaṃ sammajjanenāti evamādīhi kiccehi upaṭṭhahanto ‘‘imāya nāma velāya satthu imaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti divasabhāgaṃ santikāvacaro hutvā rattibhāgasamanantare daṇḍadīpikaṃ gahetvā ekarattiṃ gandhakuṭipariveṇaṃ nava vāre anupariyāyati. Evañhissa ahosi – ‘‘sace me thinamiddhaṃ okkameyya, dasabale pakkosante paṭivacanaṃ dātuṃ na sakkuṇeyya’’nti. Tasmā sabbarattiṃ daṇḍadīpikaṃ hatthena na muñcati. Idamettakaṃ vatthu. Aparabhāge pana satthā jetavane viharanto anekapariyāyena dhammabhaṇḍāgārikaānandattherassa vaṇṇaṃ kathetvā theraṃ imasmiṃ sāsane bahussutānaṃ satimantānaṃ gatimantānaṃ dhitimantānaṃ upaṭṭhākānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesīti.
由是，以此八种供养接受成就，便成侍卫。于别处续积百千劫修得无量波罗蜜之果报。侍卫日得饮食，持斋日侍奉十力世尊，以三种水、三种牙具、手足净具、皮盖及香草舍清净浴具等诸事供养，常作此务。如此每日侍奉，以时分昼与夜，持杖灯夜不舍。此因故言：『若我昏沉懈怠，十力护持者来觐我不能应答。』故昼夜手持杖灯不放。据此立场。后半部分，住于诘野林时，遍游众多听法、念法、慧行甚深诸长老弟子前，奠定此长老于此教法中为多闻具念、善进善解、精进侍卫之最上位者。
Uruvelakassapattheravatthu伍儒韦喇咖萨巴长老事
§224
224. Dutiye mahāparisānanti mahāparivārānaṃ uruvelakassapo aggoti dasseti. Aññesañhi therānaṃ kañci kālaṃ parivāro mahā hoti kañci kālaṃ appo, imassa pana therassa dvīhi bhātikehi saddhiṃ ekaṃ samaṇasahassaṃ nibaddhaparivārova ahosi. Tesu ekekasmiṃ ekekaṃ pabbājente dve samaṇasahassāni honti, dve dve pabbājente tīṇi sahassāni honti. Tasmā so mahāparivārānaṃ aggo nāma jāto. Kassapoti panassa gottaṃ. Uruvelāyaṃ pabbajitattā uruvelakassapoti paññāyittha.
第224条：第二，所谓“大众首领”，即谓大群弟子之领袖乌跋梨迦·咖萨巴长老。时有他长老之大众有多有少，该长老与其二弟连同一千沙门弟子同归一组。每人在各自出家处，二千沙门二人各组，三千三人一组。故此者被称为诸大众之首领者，为咖萨巴之族名。因出家于乌跋梨迦，故名为乌跋梨迦·咖萨巴。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gahetvā vayappatto satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ mahāparisānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā ticīvarena acchādetvā satthāraṃ vanditvā mahāparisānaṃ aggabhāvatthaṃ patthanaṃ akāsi. Satthā anantarāyaṃ disvā anāgate gotamabuddhassa sāsane mahāparisānaṃ aggo bhavissatī’’ti byākaritvā pakkāmi.
于问答中该长老序说：他于莲师佛时代，于汉萨瓦提城贵族家出生，已届老年，常听佛法，看到一位比库于大众聚会中得任首领，自言「未来我亦当成此类」，故于七日间施与佛弟子舍利僧团巨额布施，覆顶三衣，礼敬觉者，立志成大众首领。觉者见其志愿，说明未来成就，言当为未来果德玛佛教法中大众首领，随即去。
Sopi kulaputto yāvajīvaṃ kalyāṇakammaṃ katvā devamanussesu saṃsaranto ito dvenavutikappamatthake phussabuddhassa vemātikakaniṭṭhabhātā hutvā nibbatto, pitā mahindarājā nāma. Apare panassa dve kaniṭṭhabhātaro ahesuṃ. Evaṃ te tayo bhātaro visuṃ visuṃ ṭhānantaraṃ labhiṃsu. Te heṭṭhā vuttanayeneva kupitaṃ paccantaṃ vūpasametvā pitu santikā varaṃ labhitvā ‘‘temāsaṃ dasabalaṃ paṭijaggissāmā’’ti varaṃ gaṇhiṃsu. Atha nesaṃ etadahosi – ‘‘amhehi dasabalaṃ paṭijaggantehi anucchavikaṃ kātuṃ vaṭṭatī’’ti ekaṃ amaccaṃ uppādakaṭṭhāne ṭhapetvā ekaṃ āyavayajānanakaṃ katvā ekaṃ buddhappamukhassa bhikkhusaṅghassa parivesakaṭṭhāne ṭhapetvā attanā dasa sīlāni samādāya temāsaṃ sikkhāpadāni rakkhiṃsu. Te tayo amaccā heṭṭhā vuttanayeneva imasmiṃ buddhuppāde bimbisāravisākharaṭṭhapālā jātā.
彼也为贵族子，虽终身作善行，往来于天人间，寿终时成为觉者弟子之一位最少弟子，得安息。父为名为摩兴陀王者。他有二兄弟，亦成为觉者最少弟子，三兄弟各有寿命各异。彼等低者犹能截断一切难行恶业，供养父亲于世。立誓当以十力赢取彼众，受此誓愿中，一人在出家准备处任护持僧军主管，一人为寿量生育主管，一人为觉者弟子围绕营护主管，自身守持十戒，护持三种戒规。三人在彼处立志，皆为觉者降生时之宾比萨拉及维萨卡国守护者。
Te pana rājakumārā vutthavasse dasabale sahatthā buddhappamukhaṃ bhikkhusaṅghaṃ paccayapūjāya pūjetvā yāvajīvaṃ kalyāṇakammaṃ katvā amhākaṃ dasabalassa nibbattito puretarameva brāhamaṇakule nibbattitvā attano gottavasena tayopi janā kassapā eva nāma jātā. Te vayappattā tayo vede uggaṇhiṃsu. Tesaṃ jeṭṭhabhātikassa pañca māṇavakasatāni parivāro ahosi, majjhimassa tīṇi, kaniṭṭhassa dve. Te attano ganthe sāraṃ olokentā diṭṭhadhammikameva passiṃsu, na samparāyikaṃ. Atha nesaṃ jeṭṭhabhātā attano parivārena saddhiṃ uruvelaṃ gantvā isipabbajjaṃ pabbajitvā uruvelakassapo nāma jāto, mahāgaṅgānadīvaṅke pabbajito nadīkassapo nāma jāto, gayāsīse pabbajito gayākassapo nāma jāto.
那时，十具寿的诸王子，在第十个瓦萨季节，曾一心敬奉佛陀及比库僧团，以礼敬来表达供养，终生修行善法。在我们世尊曾经出世的时代，他们诞生于婆罗门世家，属于自己的族姓，名字也依次为‘咖萨巴’。这些诸王子均已年长，共有三人。他们中长兄的随从有五百名，次兄拥有三百，最小的只有二百。诸王子察看自身之果报，应见现法，并非转生。他们长兄与其随从一道，前往乌鲁维拉去出家，名为‘乌鲁维拉咖萨巴’；次兄在大江河畔出家，名为‘河咖萨巴’；幼弟在祇耶山峦出家，名为‘祇耶咖萨巴’。
Evaṃ tesu isipabbajjaṃ pabbajitvā tattha vasantesu bahūnaṃ divasānaṃ accayena amhākaṃ bodhisatto mahābhinikkhamanaṃ nikkhamitvā paṭividdhasabbaññutaññāṇo anukkamena dhammacakkaṃ pavattetvā pañcavaggiye there arahatte patiṭṭhāpetvā yasadārakappamukhe pañcapaññāsa sahāyakepi vinetvā saṭṭhi arahante ‘‘caratha, bhikkhave , cārika’’nti bahujanahitāya cārikaṃ pesetvā bhaddavaggiye vinetvā uruvelakassapassa hetuṃ disvā ‘‘mayi gate tayo bhātikā saparivārā arahattaṃ pāpuṇissantī’’ti ñatvā ekako adutiyo uruvelakassapassa vasanaṭṭhānaṃ gantvā vasanatthāya agyāgāraṃ yācitvā tattha kataṃ nāgadamanaṃ ādiṃ katvā aḍḍhuḍḍhasahassehi pāṭihāriyehi uruvelakassapaṃ saparivāraṃ vinetvā pabbājesi. Tassa pabbajitabhāvaṃ ñatvā itarepi dve bhātaro saparivārā āgantvā pabbajiṃsu, sabbepi ehibhikkhū iddhimayapattacīvaradharā ahesuṃ.
如此，三人在乌鲁维拉出家，住在那里多日，经过长时教修，我们的菩萨—伟大的出离者，离开家门，普遍周旋，以圆通智慧转动法轮，确立五比库团体之阿拉汉果。世尊在耶舍达罗的门前调伏五十五位同伴，又教化六十位阿拉汉。他们说：“行走吧，诸比库，为了大众利益出行吧。”菩萨派遣他们到他处，为了大善众的利益，教导比库团体。看到乌鲁维拉咖萨巴，请他作为原因，“我去之后，三兄弟和家属也必得阿拉汉果。”知晓此事后，有一位独行者和第二位独行者前往乌鲁维拉咖萨巴的修道场所，为修行乞求一个未有人居住的空房，在那里开始了降伏龙蛇等魔障的诸多奇迹，调伏了乌鲁维拉咖萨巴及其同行者随从，最终出家。
Satthā taṃ samaṇasahassaṃ ādāya gayāsīsaṃ gantvā piṭṭhipāsāṇe nisinno ‘‘kathaṃrūpā nu kho etesaṃ dhammadesanā sappāyā’’ti olokento ‘‘ime aggiṃ paricarantā vicariṃsu, imesaṃ tayo bhave ādittāgārasadise katvā dassetuṃ vaṭṭatī’’ti ādittapariyāyasuttaṃ (mahāva. 54) desesi. Desanāpariyosāne sabbeva arahattaṃ pattā. Satthā tehi parivuto pubbe bimbisārarañño dinnapaṭiññattā rājagahanagare laṭṭhivanuyyānaṃ agamāsi. Rājā dasabalassa āgatabhāvaṃ sutvā dvādasanahutehi brāhmaṇagahapatikehi saddhiṃ satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Satthā sabbāvantaṃ parisaṃ oloketvā mahājanaṃ uruvelakassapassa nipaccakāraṃ karontaṃ disvā ‘‘ime mayhaṃ vā kassapassa vā mahantabhāvaṃ na jānanti, savitakkā ca nāma desanaṃ sampaṭicchituṃ na sakkontī’’ti cintetvā, ‘‘kassapa, tuyhaṃ upaṭṭhākānaṃ vitakkaṃ chindā’’ti therassa saññaṃ adāsi. Thero satthu vacanaṃ sampaṭicchitvā uṭṭhāyāsanā satthāraṃ pañcapatiṭṭhitena vanditvā tālappamāṇaṃ ākāsaṃ uppatitvā iddhivikubbanaṃ dassetvā ‘‘satthā me, bhante, bhagavā, sāvakohamasmi, satthā me, bhante, bhagavā, sāvakohamasmī’’ti vatvā oruyha dasabalassa pāde vandi. Etenupāyena sattame vāre sattatālappamāṇaṃ ākāsaṃ abbhuggantvā puna āgantvā dasabalassa pāde vanditvā ekamantaṃ nisīdi.
佛陀携侍从千人来到祇耶山峦，坐在彼岸的石头上，观看并思惟：“这些法的开示如何普遍有益？众人正像遇火一般四散游行，三兄弟似乎处于火宅之中，正当须尽力展现。”于是宣说“燃烧释疑经”（大部第54经）。讲经结束时，所有人皆成就阿拉汉果。佛陀与随从先前按照宾比萨罗国王的嘱托，来到王舍城，在城内的林地安住。国王听说十具寿的诸王子前来，率十二位婆罗门贵族等一同迎接佛陀，供养祝礼，恭敬地坐一旁。佛陀察视众多弟子，注意到乌鲁维拉咖萨巴树立大名声且平静安住，心念：“这些人不晓得本人及咖萨巴的伟大，且他们不善于断除杂念听法。”于是佛陀对长老说：“咖萨巴，请放弃所有杂念。”长老领受师言后，起身恭敬顶礼佛陀，并托举手掌施展神通显示定力，称：“世尊是我的导师，我是佛的弟子。”随后起跳数十丈高空，再度降落，礼拜诸王子脚边，于一旁安坐。
Tasmiṃ kāle mahājano ‘‘ayaṃ loke mahāsamaṇo’’ti satthari nibbitakko jāto, athassa satthā dhammaṃ desesi. Desanāpariyosāne rājā ekādasanahutehi brāhmaṇagahapatikehi saddhiṃ sotāpattiphale patiṭṭhito, ekanahutaṃ upāsakattaṃ paṭivedesi. Tepi uruvelakassapassa parivārā sahassamattā bhikkhū attano āsevanavasena cintesuṃ – ‘‘amhākaṃ pabbajitakiccaṃ matthakaṃ pattaṃ, bahi gantvā kiṃ karissāmā’’ti uruvelakassapattheraṃyeva parivāretvā vicariṃsu. Tesu ekekasmiṃ ekekaṃ nissitakaṃ gaṇhante dve sahassāni honti, dve dve gaṇhante tīṇi sahassāni honti. Tato paṭṭhāya yattakā tesaṃ nissitakā, tattake kathetuṃ vaṭṭatīti. Idamettha vatthu. Aparabhāge pana satthā jetavane viharanto theraṃ mahāparisānaṃ aggaṭṭhāne ṭhapesīti.
当时大众心生敬仰，称佛为“世间大沙门”，佛陀遂开示法义。讲经完毕后，国王与十一位婆罗门贵族共同于一百零一日证得初果，传授一百名居士受持三宝。乌鲁维拉咖萨巴的随从多达千人，以常修行者的身份自省思惟：“我已完成出家之事，离家后将作何举动？”他们各自持守自己的结团，人数各异，有的两千，有的三千。他们守护原有的修行处所并致力维持。此为缘起事由。后来，佛陀在杰多园辗转居住，成为长老众之领袖。
Kāḷudāyittheravatthu咖卢答夷长老事
§225
225. Tatiye kulappasādakānanti kulaṃ pasādentānaṃ. Ayaṃ hi thero adiṭṭhabuddhadassanaṃyeva suddhodanamahārājassa nivesanaṃ pasādesi, tasmā kulappasādakānaṃ aggo nāma jāto.
225. 关于‘族长领袖’者，即是指引导家族、令家族稳固者。这位长老在首次见到佛陀时，伽摩陀那大王的宫殿即为他安住处，故称为‘族长领袖’。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kulappasādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bodhisattassa mātukucchiyaṃ paṭisandhiggahaṇadivase kapilavatthusmiṃyeva amaccagehe paṭisandhiṃ gaṇhi. Jātadivase bodhisattena saddhiṃyeva jātoti taṃdivasaṃyeva taṃ dukūlacumbuṭake nipajjāpetvā bodhisattassa upaṭṭhānatthāya nayiṃsu. Bodhisattena hi saddhiṃ bodhirukkho rāhulamātā catasso nidhikumbhiyo ārohaniyahatthī kaṇḍako channo kāḷudāyīti ime satta ekadivase jātattā sahajātā nāma ahesuṃ. Athassa nāmaggahaṇadivase sakalanagarassa udaggacittadivase jātoti udāyītveva nāmaṃ akaṃsu. Thokaṃ kāḷadhātukattā pana kāḷudāyī nāma jāto. So bodhisattena saddhiṃ kumārakīḷaṃ kīḷanto vuddhiṃ agamāsi.
在答问过程中，佛陀对弟子们说道——佛陀曾于莲花生佛时代，诞生于哈迦吒那城的一个婆罗门家庭，听闻导师的法说后，亲自设置一位僧团领袖，执行管理职责，并且亲自拜访该领袖。他一生修行，不断转世往生，在得道之日，同生于迦毗罗卫城的阿摩遮宫殿之中。诞生日当天，菩萨同在场；那日正逢农历七月十五，是菩萨的幻灯会之时。菩萨得道日同时间亦是七月十五，故称‘同生’。生时，有四十四坛聚会，其母罗侯拉曾登象台遮蔽以示尊敬，并且称为‘黑瓜蒂’。这七天中不断装备仪仗，称为‘同生七日’。欢庆完毕后，菩萨于诞生日当天，当众发愿，名号被众人高唱。黑瓜蒂之名由来即于此时。菩萨曾与其母一同嬉戏，体格因而增长。
Aparabhāge bodhisatto mahābhinikkhamanaṃ nikkhamitvā anukkamena sabbaññutaṃ patvā pavattitavaradhammacakko lokānuggahaṃ karonto rājagahaṃ upanissāya viharati. Tasmiṃ samaye suddhodanamahārājā ‘‘siddhatthakumāro abhisambodhiṃ patvā rājagahaṃ upanissāya veḷuvane viharatī’’ti sutvā purisasahassaparivāraṃ ekaṃ amaccaṃ ‘‘puttaṃ me idha ānehī’’ti pesesi. So saṭṭhiyojanamaggaṃ gantvā dasabalassa catuparisamajjhe nisīditvā dhammadesanāvelāya vihāraṃ pāvisi. So ‘‘tiṭṭhatu tāva raññā pahitasāsana’’nti parisapariyante ṭhito satthu dhammadesanaṃ sutvā yathāṭhitova saddhiṃ purisasahassehi arahattaṃ pāpuṇi. Atha nesaṃ satthā ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi, sabbe taṃkhaṇaṃyeva iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Arahattaṃ pattakālato paṭṭhāya pana ariyā nāma majjhattāva hontīti raññā pahitasāsanaṃ dasabalassa na kathesi. Rājā ‘‘neva gato āgacchati, na sāsanaṃ suyyatī’’ti ‘‘ehi, tāta, tvaṃ gacchā’’ti teneva niyāmena aññaṃ amaccaṃ pesesi. Sopi gantvā purimanayeneva saddhiṃ parisāya arahattaṃ patvā tuṇhī ahosi. Evaṃ navahi amaccehi saddhiṃ nava purisasahassāni pesesi. Sabbe attano kiccaṃ niṭṭhāpetvā tuṇhī ahesuṃ.
在后半部分，菩萨大出家后依次放下了所有知识而达到圆满，转动无上法轮，以护持众生，依临王舍城而住。彼时，净头国王闻得“悉达多太子已成正觉，依临王舍城的竹林而住”，便派遣一个陪同男子队伍里的一位年轻使者，说：“带我儿子到这里来。”该使者历经六十由旬之路，来到拥有万人军伍的四军之中，坐下等待说法的时刻，进入禅堂。他对众人说：“愿国王所护法得以长存。”陪众席地而坐，听法，在相应时间与万人同坐，成就阿拉汉果。继而佛向大众说：“比库们，请来此。”众人即时向佛伸手，瞬时变为有神通的具足法衣者，如六十长老一般。佛成阿拉汉果后，即离开中道修行者之中，不再向万人军中宣说国王所护教法。王说：“他既不来，也不随行，不维护教法。”于是命令使者：“去吧，年轻人，带另一位使者去。”那使者同样前往，隶属旧队伍，与大众一同得到阿拉汉果，随后隐于寂静。这样，九位使者齐聚共坐，合计九万人。众人皆完成本分事务，隐然离去。
Atha rājā cintesi – ‘‘ettakā janā mayi sinehābhāvena dasabalassa idhāgamanatthāya na kiñci kathayiṃsu, aññe gantvāpi dasabalaṃ ānetuṃ na sakkhissanti. Mayhaṃ kho pana putto udāyī dasabalena saddhiṃ ekavayo sahapaṃsukīḷiko, mayi cassa sineho atthī’’ti kāḷudāyiṃ pakkosāpetvā, ‘‘tāta, purisasahassaparivāro gantvā dasabalaṃ ānehī’’ti āha. Paṭhamaṃ gatapurisā viya pabbajituṃ labhanto ānessāmi, devāti. Yaṃkiñci katvā mama puttaṃ dassehīti. ‘‘Sādhu, devā’’ti rañño sāsanaṃ ādāya rājagahaṃ gantvā satthu dhammadesanāvelāya parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaphalaṃ patvā ehibhikkhubhāve patiṭṭhāsi. Tato cintesi – ‘‘na tāva dasabalassa kulanagaraṃ gantuṃ esa kālo, vasantasamaye supupphitesu vanasaṇḍesu haritatiṇasañchannāya pathaviyā esa kālo bhavissatī’’ti kālaṃ paṭimānento tassa kālassa āgatabhāvaṃ ñatvā –
王继续思量：“这等人对我没有钟情之心，未能带着万人军伍到此来宣说，若派他人去，也不能召集万人军。我的孩子伍答夷与万人军中一位同甘共苦的伙伴同行，彼此亲近。”遂派遣歌利王卫士，说：“年轻人啊，带着陪同众去，召集万人军。”首批前往的人仿佛出家人般去接引，见到佛即称“天神感应我的孩子。”王赞叹“善哉，天神。”随之带着护法众前往王舍城，于佛说法时站立一廊，听闻教法，证得阿拉汉果，回到比库处建立。王又思：“现在不适合带万人军到族城，此时正为春天，山谷中百花齐放，满地翠绿，此时才是合适之时。”于是盘算时间，了知时机将至。
‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ;
“不太冷，不太热，不是大饥荒，不是恶疫。”
Saddalā haritā bhūmi, esa kālo mahāmunī’’ti. –
“草绿地茂，是诸大圣师的时节。”
Saṭṭhimattāhi gāthāhi dasabalassa kulanagaraṃ gamanatthāya gamanavaṇṇaṃ vaṇṇesi. Satthā ‘‘udāyī gamanavaṇṇaṃ katheti, kapilavatthunagaraṃ gantuṃ esa kālo’’ti vīsatisahassabhikkhuparivāro aturitagamanena cārikaṃ nikkhami.
用六十首颂诗描写万人军队前往族城的景象。佛说：“伍答夷将讲述前往之旅，现在是往迦毗罗卫城的时机。”二万余名比库陪同，因病离开，出发巡游。
Udāyitthero satthu nikkhantabhāvaṃ ñatvā ‘‘pitu mahārājassa saññaṃ dātuṃ vaṭṭatī’’ti vehāsaṃ abbhuggantvā rañño nivesane pāturahosi. Suddhodanamahārājā theraṃ disvā tuṭṭhacitto mahārahe pallaṅke nisīdāpetvā attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā adāsi. Thero uṭṭhāya gamanākappaṃ dassesi. Nisīditvāva bhuñja, tātāti. Satthu santikaṃ gantvā bhuñjissāmi, mahārājāti. Kahaṃ pana, tāta, satthāti? Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya cārikaṃ nikkhanto, mahārājāti. Tumhe imaṃ piṇḍapātaṃ paribhuñjitvā yāva mama putto imaṃ nagaraṃ sampāpuṇāti, tāvassa itova piṇḍapātaṃ harathāti. Thero bhattakiccaṃ katvā dasabalassa āharitabbaṃ bhattaṃ gahetvā dhammakathaṃ kathetvā dasabalassa adassaneneva sakalarājanivesanaṃ saddhāpaṭilābhaṃ labhāpetvā sabbesaṃ passantānaññeva pattaṃ ākāse vissajjetvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ ādāya satthu hatthe ṭhapesi, satthā taṃ piṇḍapātaṃ paribhuñji. Thero saṭṭhiyojanamaggaṃ yojanaparamaṃ gacchantassa satthuno divase divase rājagehato bhattaṃ āharitvā adāsi. Evaṃ vatthu veditabbaṃ. Atha aparabhāge satthā ‘‘mayhaṃ pitu mahārājassa sakalanivesanaṃ pasādesī’’ti theraṃ kulappasādakānaṃ aggaṭṭhāne ṭhapesīti.
伍答夷长老得知佛出行，即起风声，赶到王宫。净头王见到长老，高兴地邀其入座大殿，供给餐食。长老起身，显露欲行，王说：“请先用膳，尊者。”长老回曰：“待我与师同去用膳，王啊。”“哪位师？请指示。”王问。长老说：“二万多比库队伍下山巡行，王啊。”他告知:“你们在乞食后，我儿子将至此城，如此便保有乞食生活。”长老进行了食事后，携带为万人军准备的粮食，宣讲佛法，向万人军展示，令众于全城皇宫门前均获信受。随即将盛满饭食的钵投入空中，再次起风，携乞食入师父手中。佛亦接受。长老跋涉六十由旬，日日入城取食给佛。此事应当知晓。后半段，佛告诸长老：“我是你父王皇宫的全部邻舍。”众长老齐聚于长老会堂首席。
Bākulattheravatthu巴咖喇长老事
§226
226. Catutthe appābādhānanti nirābādhānaṃ. Bākuloti dvīsu kulesu vaḍḍhitattā evaṃladdhanāmo thero.
第226条。所谓第四种无损害者，是指无损害。所谓巴库罗，是指两大种姓中因增长而得名者，即长老之名。
Tassa pañhakamme ayamanupubbikathā – ayaṃ kira atīte ito kappasatasahassādhike asaṅkhyeyyamatthake anomadassidasabalassa nibbattito puretarameva brāhmaṇakule paṭisandhiṃ gaṇhitvā vayaṃ āgamma uggahitavedo vedattaye sāraṃ apassanto ‘‘samparāyikatthaṃ gavesissāmī’’ti pabbatapāde isipabbajjaṃ pabbajitvā pañcābhiññā-aṭṭhasamāpattilābhī hutvā jhānakīḷitāya vītināmesi. Tasmiṃ samaye anomadassī bodhisatto sabbaññutaṃ patvā ariyagaṇaparivuto cārikaṃ carati. Tāpaso ‘‘tīṇi ratanāni uppannānī’’ti sutvā satthu santikaṃ gantvā dhammaṃ sutvā desanāpariyosāne saraṇesu patiṭṭhito, attano ṭhānaṃ pana vijahituṃ nāsakkhi. So kālena kālaṃ satthu dassanāya ceva gacchati, dhammañca suṇāti.
关于此处所问，因缘依次说明——此尊者，乃在无数亿劫以前，由于彼时无量无数利益、极具殊胜力量之阿闼摩达斯尊者，以婆罗门之家族为缘，于山脚地，发愿探求净戒之处，出家修行，修得五种神通、八种圆满，成就禅定功夫，清净消除了诸烦恼。彼时阿闼摩达斯菩萨，通达一切，伏于圣众之中，周游四方行持修行。闻「三宝现已出现」之说，至世尊所，听闻法义教诲，依止三宝，然不能放却自身之处。时常随缘往见世尊，闻法而受持。
Athekasmiṃ samaye tathāgatassa udaravāto uppajji. Tāpaso satthu dassanatthāya āgato ‘‘satthā gilāno’’ti sutvā ‘‘ko, bhante, ābādho’’ti. ‘‘Udaravāto’’ti vutte ‘‘ayaṃ kālo mayhaṃ puññaṃ kātu’’nti pabbatapādaṃ gantvā nānāvidhāni bhesajjāni samodhānetvā ‘‘idaṃ bhesajjaṃ satthu upanethā’’ti upaṭṭhākattherassa adāsi. Saha bhesajjassa upayogena udaravāto paṭippassambhi. So satthu phāsukakāle gantvā evamāha – ‘‘bhante, yadidaṃ mama bhesajjena tathāgatassa phāsukaṃ jātaṃ, tassa me nissandena nibbattanibbattabhave gaddūhanamattampi sarīre byādhi nāma mā hotū’’ti. Idamassa tasmiṃ attabhāve kalyāṇakammaṃ.
有一时，世尊腹痛发作。尊者为见世尊，闻说「世尊病困」，问曰「尊者，此为何病？」答曰「是腹痛。」告曰「此时正当我行善之时。」尊者往山脚处，采集种种草药制成药膏，称「此为送达世尊之药」，献于照料尊者的长老。药用之后，腹痛渐渐消退。世尊在食时前去，称曰：「尊者，因我所药，世尊腹中已无痛，如若以此药致身患病，吾绝无此意。」此中显现尊者自身善行。
So tato cuto brahmaloke nibbattitvā ekaṃ asaṅkhyeyyaṃ devamanussesu saṃsaranto padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gahetvā satthāraṃ ekaṃ bhikkhuṃ appābādhānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvatāyukaṃ kusalaṃ katvā devamanussesu saṃsaranto vipassīdasabalassa nibbattito puretarameva bandhumatīnagare brāhmaṇakule nibbatto purimanayeneva isipabbajjaṃ pabbajitvā jhānalābhī hutvā pabbatapāde vasati.
后来尊者往梵天界转生，遂流转无数天人间。于佛陀莲花出世时，在鹅城一贵族之家复得人身，见到佛陀涅槃后于农业圣地复生。恭敬尊者，设立无损害的最高地点，执掌管理之职。尊者于天人间努力修善，转生至昔日婆罗门之族，居于秉承长者传承，出家作沙门，成就禅定，于山脚修行。
Vipassībodhisattopi sabbaññutaṃ patvā aṭṭhasaṭṭhibhikkhusatasahassaparivāro bandhumatīnagaraṃ upanissāya pitu mahārājassa saṅgahaṃ karonto kheme migadāye viharati. Athāyaṃ tāpaso dasabalassa loke nibbattabhāvaṃ ñatvā āgantvā satthu dhammakathaṃ sutvā saraṇesu patiṭṭhāsi, attano pabbajjaṃ jahituṃ nāsakkhi, kālena kālaṃ pana satthu upaṭṭhānaṃ gacchati.
毗婆尸菩萨证得一切通达后，率领八十六万长老比库，依止父王统治的城邑，在鹿野苑安居。尊者了解自己将以十力在世间修证果报，来临佛陀出世，听闻佛法并依止三宝，然而不可舍弃出家戒行。时常随缘侍奉世尊。
Athekasmiṃ samaye ṭhapetvā satthārañceva dve aggasāvake ca himavati pupphitānaṃ visarukkhānaṃ vātasamphassena sesabhikkhūnaṃ matthakarogo nāma udapādi. Tāpaso satthu upaṭṭhānaṃ āgato bhikkhū sasīsaṃ pārupitvā nipanne disvā – ‘‘kiṃ, bhante, bhikkhusaṅghassa aphāsuka’’nti pucchi. Bhikkhūnaṃ tiṇapupphakarogo, āvusoti. Tāpaso cintesi – ‘‘ayaṃ kālo mayhaṃ bhikkhusaṅghassa kāyaveyyāvatikakammaṃ katvā puññaṃ nibbattetu’’nti attano ānubhāvena nānāvidhāni bhesajjāni saṃkaḍḍhitvā yojetvā adāsi. Sabbabhikkhūnaṃ rogo taṃkhaṇaṃyeva vūpasanto.
有一时，某处，尊者和两名主要弟子因风吹落花树枝，树叶掉落，引发众比库瘙痒皮肤病。尊者为侍奉世尊而来，见比库挠头，便问：「比库僧团，何故病瘟？」「比库花瘙病也，尊者。」尊者思惟：「此时正当我为僧伽作身病消除之善业，令功德生起。」遂以自身神力炼制诸药予以调治。众比库之病当即平息。
So yāvatāyukaṃ ṭhatvā brahmaloke nibbattitvā ekanavutikappe devamanussesu saṃsaranto kassapabuddhakāle bārāṇasiyaṃ kulagehe nibbatto gharāvāsaṃ vasanto ‘‘mayhaṃ vasanagehaṃ dubbalaṃ, paccantaṃ gantvā dabbasambhāraṃ āharitvā gehaṃ karissāmī’’ti vaḍḍhakīhi saddhiṃ gacchanto antarāmagge ekaṃ jiṇṇaṃ mahāvihāraṃ disvā ‘‘tiṭṭhatu tāva mayhaṃ gehakammaṃ, na taṃ mayā saddhiṃ gamissati, yaṃkiñci katvā pana saddhiṃ gamanakammameva puretaraṃ kātuṃ vaṭṭatī’’ti teheva vaḍḍhakīhi dabbasambhāraṃ gāhāpetvā tasmiṃ vihāre uposathāgāraṃ kāresi, bhojanasālaṃ aggisālaṃ dīghacaṅkamaṃ jantāgharaṃ kappiyakuṭiṃ vaccakuṭiṃ ārogyasālaṃ kāresi, yaṃkiñci bhikkhusaṅghassa upabhogaparibhogaṃ bhesajjaṃ nāma sabbaṃ paṭiyādetvā ṭhapesi.
那个比库在寿命尽时，于梵天世界生起，在第九十九劫间，在天人和人间轮回，及咖萨巴佛时代，降生于巴拉纳西一世释家族中，出生成家宅内，住在那里。他心生虑曰：“我的居所孱弱，前方去取粮食并做家宅。”于是与老年比库同行，行至中道，看见一座年老的大寺院，心想：“这儿可做我的居所，无论我作何事，这同行之事将成前程之基。”立刻与老年比库携粮入寺，建造戒会所、食堂、火所、长廊、寮房、木屋、疗养所，依僧团所需，置置各种用品和药品，悉数备置安放。
So yāvajīvaṃ kusalaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaranto amhākaṃ dasabalassa nibbattito puretarameva kosambiyaṃ seṭṭhigehe paṭisandhiṃ gaṇhi. Tassa paṭisandhiggahaṇadivasato paṭṭhāya taṃ seṭṭhikulaṃ lābhaggayasaggappattaṃ ahosi. Athassa mātā puttaṃ vijāyitvā cintesi – ‘‘ayaṃ dārako puññavā katādhikāro, yattakaṃ kālaṃ arogo dīghāyuko hutvā tiṭṭhati, tattakaṃ amhākaṃ sampattidāyako bhavissati. Jātadivaseyeva mahāyamunāya nhātadārakā nirogā hontī’’ti nhāpanatthāya naṃ pesesi. ‘‘Pañcame divase sīsaṃ nhāpetvā nadīkīḷanatthāya naṃ pesesī’’ti majjhimabhāṇakā. Tattha dhātiyā dārakaṃ nimujjanummujjanavasena kīḷāpentiyā eko maccho dārakaṃ disvā ‘‘bhakkho me aya’’nti maññamāno mukhaṃ vivaritvā upagato. Dhātī dārakaṃ chaḍḍetvā palātā, maccho taṃ gili. Puññavā satto dukkhaṃ na pāpuṇi, sayanagabbhaṃ pavisitvā nipanno viya ahosi. Maccho dārakassa tejena tattaphālaṃ gilitvā ḍayhamāno viya vegena tiṃsayojanaṃ gantvā bārāṇasinagaravāsino macchabandhassa jālaṃ pāvisi. Mahāmacchā nāma jālena baddhā māriyamānāva maranti, ayaṃ pana dārakassa tejena jālato nīhaṭamattova mato. Macchabandhā ca mahāmacchaṃ labhitvā phāletvā vikkiṇanti, taṃ pana dārakassa ānubhāvena aphāletvā sakalameva kājena haritvā ‘‘sahassena demā’’ti vadantā nagare vicariṃsu, koci na gaṇhāti.
该比库一生修习善法，在佛陀之间的一个时期，于天人和人间轮回，成为我们的第十大辈子，在前方考萨比那城富绅家得以重生。重生当天，母亲见其出生，心念：“此孩具福德，寿命长久，能成为我财富之主。初生即浴净，如无病孩。”为浴净将他送出。第五日洗头不送去河里嬉水，中部臣民说法：河边幼儿玩水时，一鱼见此孩，自以为食物，张口游来。母弃孩，鱼吞之。有福者不受苦果，仿佛入睡于怀孕之地。鱼吞了孩，急速向巴拉纳西居民聚居的鱼网游去。那鱼网名为大鱼网，捕获鱼时挣扎死亡。唯这孩似以光明之力被鱼网轻轻抛掷。鱼网捕获大鱼，卖出。那孩以神力解放大鱼网，带走所有鱼网鱼，言说“予千匹以报”，在城中游走，无人能捕。
Tasmiṃ pana nagare aputtakaṃ asītikoṭivibhavaṃ seṭṭhikulaṃ atthi. Tassa dvāramūlaṃ patvā ‘‘kiṃ gahetvā dethā’’ti vuttā ‘‘kahāpaṇa’’nti āhaṃsu. Tehi kahāpaṇaṃ datvā gahito. Seṭṭhibhariyāpi aññesu divasesu macche na keḷāyati, taṃdivasaṃ pana macchaṃ phalake ṭhapetvā sayameva phālesi. Macchañca nāma kucchito phālenti, sā pana piṭṭhito phālentī macchakucchiyaṃ suvaṇṇavaṇṇaṃ dārakaṃ disvā ‘‘macchakucchiyaṃ me putto laddho’’ti nādaṃ naditvā dārakaṃ ādāya sāmikassa santikaṃ agamāsi. Seṭṭhi tāvadeva bheriṃ carāpetvā dārakamādāya rañño santikaṃ gantvā ‘‘macchakucchiyaṃ me, deva, dārako laddho, kiṃ karomā’’ti āha. Puññavā esa, yo macchakucchiyaṃ ārogo vasi, posehi nanti .
当时那城有一个无子富豪家产达八千万财富，富绅家数众将门前门坎倒落，问道“提拿者何处？”送交提拿。富绅妻几日不让鱼戏水。那年被鱼抓放鱼篓，自行捕获鱼。鱼戏水时摇尾巴，那鱼尾色如金，孩见之，唱道“这尾鱼孩是我子”，拿去交主。富绅生气生出异念：“巴拉纳西有富绅得此尾鱼孩。”众人闻讯，母亲装饰孩童赏玩，“这孩体貌端正。”有他人说：“是我子。”问何处得？答曰鱼尾。答曰：“不是你子，乃我子。”又问何处得？答曰：“我持十月尾鱼计，河中玩耍被鱼吞。”你子必被他鱼吞，此孩乃我鱼尾子。两富绅家由此极为增益，被并入一室，称为巴古罗少年。
Assosi kho itaraṃ kulaṃ ‘‘bārāṇasiyaṃ kira ekaṃ seṭṭhikulaṃ macchakucchiyaṃ dārakaṃ labhī’’ti. Te tattha agamaṃsu. Athassa mātā dārakaṃ alaṅkaritvā kīḷāpiyamānaṃ disvā ‘‘manāpo vatāyaṃ dārako’’ti gahetvā pakatiṃ ācikkhi. Itarā ‘‘mayhaṃ putto’’ti āha. Kahaṃ te laddhoti. Macchakucchiyanti. Na tuyhaṃ putto, mayhaṃ puttoti. Kahaṃ te laddhoti. Mayā dasa māse kucchiyā dhārito, atha naṃ nadiyā kīḷāpiyamānaṃ maccho gilīti. Tuyhaṃ putto aññena macchena gilito bhavissati, ayaṃ pana mayā macchakucchiyaṃ laddhoti ubhopi rājakulaṃ agamaṃsu. Rājā āha – ‘‘ayaṃ dasa māse kucchiyā dhāritattā amātā kātuṃ na sakkā, macchaṃ gaṇhantāpi vakkayakanādīni bahi katvā gaṇhantā nāma natthīti macchakucchiyaṃ laddhattā ayampi amātā kātuṃ na sakkā, dārako ubhinnampi kulānaṃ dāyādo hotū’’ti. Tato paṭṭhāya dvepi kulāni ativiya lābhaggayasaggappattāni ahesuṃ. Tassa dvīhi kulehi vaḍḍhitattā bākulakumāroti nāmaṃ kariṃsu.
后来他见他富绅家说：“巴拉纳西某富绅得鱼尾孩。”众人前往查看。其母装饰孩童而游，称“心满意足孩。”他人言“我子。”问哪里得？曰鱼尾。曰“非汝子，吾子。”问哪里得？曰“我以十个月持尾鱼，河中玩水时被鱼吞。”汝子被他鱼吞，此孩乃我鱼尾子。两家遂并入极大利益之室。王说：“十月持尾难为母，捕鱼割喉难为捕者，说钓鱼尾孩亦不能为母，孩必为两家继承者。”于是并室极盛，是为巴古罗少年。
Tassa viññutaṃ pattassa dvīsupi nagaresu tayo tayo pāsāde kāretvā nāṭakāni paccupaṭṭhapesuṃ. Ekekasmiṃ nagare cattāro cattāro māse vasati. Ekasmiṃ nagare cattāro māse vutthassa saṅghāṭanāvāsu maṇḍapaṃ kāretvā tattha naṃ saddhiṃ nāṭakehi āropenti. So sampattiṃ anubhavamāno catūhi māsehi itaraṃ nagaraṃ gacchati. Taṃnagaravāsīni nāṭakāni ‘‘dvīhi māsehi upaḍḍhamaggaṃ āgato bhavissatī’’ti paccuggantvā taṃ parivāretvā dvīhi māsehi attano nagaraṃ nenti, itarāni nāṭakāni nivattitvā attano nagarameva gacchanti. Tattha cattāro māse vasitvā teneva niyāmena puna itaraṃ nagaraṃ gacchati. Evamassa sampattiṃ anubhavantassa asīti vassāni paripuṇṇāni.
得名后，他弃父室，建三城三宫，设剧场供演。各城住四月，某城四月节设广场搭戏台，演戏。一面经历四月，游另一城。该城民众言“二月后应回归原城。”迎接其回，围绕两月，其他剧场停演，众归其城。住满四月，随约再次游他城。如是经历三十年圆满福德。
Tasmiṃ samaye amhākaṃ bodhisatto sabbaññutaṃ patvā pavattitavaradhammacakko anukkamena cārikaṃ caramāno kosambiṃ pāpuṇi, bārāṇasinti majjhimabhāṇakā. Bākulo seṭṭhipi kho ‘‘dasabalo āgato’’ti sutvā bahuṃ gandhamālaṃ ādāya satthu santikaṃ gantvā dhammakathaṃ sutvā paṭiladdhasaddho pabbaji. So sattāhameva puthujjano hutvā aṭṭhame aruṇe saha paṭisambhidāhi arahattaṃ pāpuṇi. Athassa dvīsu nagaresu gihikāle paricārikamātugāmā attano kulagharāni āgantvā tattha vasamānā cīvarāni katvā pahiṇiṃsu. Thero ekaṃ addhamāsaṃ kosambivāsikehi pahitaṃ cīvaraṃ bhuñjati, ekaṃ addhamāsaṃ bārāṇasivāsikehīti. Eteneva niyāmena dvīsupi nagaresu yaṃ yaṃ uttamaṃ, taṃ taṃ therasseva āhariyati. Therassa asīti vassāni agāramajjhe vasantassa dvīhaṅgulehi gandhapiṇḍaṃ gahetvā upasiṅghanamattampi kālaṃ na koci ābādho nāma ahosi. Āsītime vasse sukheneva pabbajjaṃ upagato. Pabbajitassāpissa appamattakopi ābādho vā catūhi paccayehi vekallaṃ vā nāhosi. So pacchime kāle parinibbānasamayepi purāṇagihisahāyakassa acelakassapassa attano kāyikacetasikasukhadīpanavaseneva sakalaṃ bākulasuttaṃ (ma. ni. 3.209 ādayo) kathetvā anupādisesāya nibbānadhātuyā parinibbāyi. Evaṃ aṭṭhuppatti samuṭṭhitā. Satthā pana therassa dharamānakāleyeva there yathā paṭipāṭiyā ṭhānantare ṭhapento bākulattheraṃ imasmiṃ sāsane appābādhānaṃ aggaṭṭhāne ṭhapesīti.
时我等菩萨具足诸智，法轮初转，步行达至考萨比那，巴拉纳西中城。富绅巴古罗闻“十大辈子已来”故事，带香花供养至佛所闻法，受悦授戒。七日成为外行人，第八天清晨证得阿拉汉果。后在两城逗留居家母族，制造钵衣舍利，舍利送出。一长老住半月于考萨比那，一长老住半月于巴拉纳西。如此轮转，依各地最优秀者受供养。长老历三十年，夏季住室中，施送香团，时无病痛，三十年安乐出家。出家后少失戒，保持细心无过，最后时临终于古城，辅佐古比库阿则卡咖萨帕前述巴古罗经，证无余涅槃。福德成就如此。导师于该长老法化时，于次第中立巴古罗长老之于此教法无触碍第一座位。
Sobhitattheravatthu索毕德长老事
§227
227. Pañcame pubbenivāsaṃ anussarantānanti pubbe nivutthakkhandhasantānaṃ anussaraṇasamatthānaṃ sobhitatthero aggoti dasseti. So kira pubbenivāsaṃ anupaṭipāṭiyā anussaramāno pañca kappasatāni asaññibhave acittakapaṭisandhiṃ nayato aggahesi ākāse padaṃ dassento viya. Tasmā pubbenivāsaṃ anussarantānaṃ aggo nāma jāto.
第227章。长老索比塔说明：所谓『念前生』是回忆前世的习气浓厚之事，是对前生冥行蕴相续的继承能够回忆的能力。长老索比塔启示说：他确实通过不间断地念诵前生，以无明尚未断绝的状态为界，引导心识的续接，如在虚空中显现足迹一般。因此，回忆前生者，长老名副其实是领袖。
Tassa pañhakamme ayamanupubbikathā – ayampi kira padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gaṇhitvā vayappatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ pubbenivāsañāṇalābhīnaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalakammaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti, sobhitotissa nāmaṃ akaṃsu.
关于此事有简略前奏：据说在莲華出世之前，佛陀时期，他曾于阇含城一户贵族之家完成心识续接，老迈之后听闻世尊法语，见到一位久经修习念前生道果的头比库，并担任管理职务，之后就去到此位比库的舍所。他生活期间造作善行，游走于天人和人间；在佛陀时代生于婆罗门家族沙瓦提城名为索比托。
So aparena samayena satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā pubbenivāsañāṇe ciṇṇavasī ahosi. So anupaṭipāṭiyā attano nibbattaṭṭhānaṃ anussaranto yāva asaññibhave acittakapaṭisandhi, tāva paṭisandhiṃ addasa. Tato paraṃ antare pañca kappasatāni pavattiṃ adisvā avasāne cutiṃ disvā ‘‘kiṃ nāmeta’’nti āvajjamāno nayavasena ‘‘asaññibhavo bhavissatī’’ti niṭṭhaṃ agamāsi. Satthā imaṃ kāraṇaṃ aṭṭhuppattiṃ katvā theraṃ pubbenivāsaṃ anussarantānaṃ aggaṭṭhāne ṭhapesīti.
他在后来时期听闻佛陀法语，受教坚定，出家修习，增长内观，证得阿拉汉果，念前生的习气消失。他循序念诵自己涅槃处，观察到无明未断的情况下，心识续接依旧存在，乃至无明断灭之前，他见到了续接。然后，在时间间隔出现五百年之后察觉尽头，起疑问询问原因，以正确理智断定“无明必将断灭”，于是圆满达成了终结。世尊因这件事设立此长老为念前生比库的领袖。
Upālittheravatthu伍巴离长老事
§228
228. Chaṭṭhe vinayadharānaṃ yadidaṃ upālīti vinayadharānaṃ bhikkhūnaṃ upālitthero aggoti dasseti. Thero kira tathāgatasseva santike kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tathāgatasseva santike vinayapiṭakaṃ uggaṇhitvā bhārukacchakavatthuṃ, ajjukavatthuṃ, (pārā. 158) kumārakassapavatthunti imāni tīṇi vatthūni sabbaññutaññāṇena saddhiṃ saṃsandetvā kathesi. Tasmā vinayadharānaṃ aggo nāma jāto.
第228章。称为优波离长老的这位念律代表也展示了念律比库的领袖。此长老确实亲近如来，选取精进修行处所，增长内观证得阿拉汉果。又亲近如来，熟悉律藏，熟悉粗布袈裟布料、精布布料等三种布料，凭借全面智慧彻底辨析后讲说。因此他才被称为念律代表的头首。
Tassa pañhakamme ayamanupubbikathā – padumuttarabuddhakāle kiresa haṃsavatiyaṃ kulaghare nibbatto ekadivasaṃ satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kappakagehe paṭisandhiṃ gaṇhi , upālidārakotissa nāmaṃ akaṃsu. So vayappatto channaṃ khattiyānaṃ pasādhako hutvā tathāgate anupiyambavane viharante pabbajjatthāya nikkhamantehi teti chahi khattiyehi saddhiṃ nikkhamitvā pabbaji. Tassa pabbajjāvidhānaṃ pāḷiyaṃ (cūḷava. 330) āgatameva.
关于此事有简短前奏：据说在莲华佛出世时代，优波离曾生于阇含城一婆罗门之家，一日听世尊说法，见到一比库担任念律比库领袖，奉命管理职务，于此处居住。此人终身作善，游转于天人和人间，本佛出世时承继世俗续接，名叫优波离陀罗月。老年时成为护卫武士，住于如来安隐之地。欲出家归依佛门，乃同六护卫武士一同出家。有关其出家仪轨收载于长部篇。
So pabbajitvā upasampanno satthāraṃ kammaṭṭhānaṃ kathāpetvā ‘‘mayhaṃ, bhante, araññavāsaṃ anujānāthā’’ti āha. Bhikkhu tava araññe vasantassa ekameva dhuraṃ vaḍḍhissati, amhākaṃ pana santike vasantassa vipassanādhurañca ganthadhurañca paripūressatīti. Thero satthu vacanaṃ sampaṭicchitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Atha naṃ satthā sayameva sakalaṃ vinayapiṭakaṃ uggaṇhāpesi. So aparabhāge heṭṭhā vuttāni tīṇi vatthūni vinicchini. Satthā ekekasmiṃ vinicchite sādhukāraṃ datvā tayopi vinicchaye aṭṭhuppattiṃ katvā theraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesīti.
他出家得戒后向世尊陈述：“世尊，请允许我居于深林。”世尊答曰：“比库啊，你居林住只会成长一层剑，唯有我侍从众中你会增长内观的剑与断蕴的剑。”长老随顺世尊教诲，适时勤修内观，不久证得阿拉汉果。随后世尊亲自讲述完整律藏，将精布布料三种施行了分辨。世尊对一一律藏予以称赞，遂为此长老设立念律代表领袖职位。
Nandakattheravatthu难德咖长老事
§229
229. Sattame bhikkhunovādakānaṃ yadidaṃ nandakoti ayaṃ hi thero dhammakathaṃ kathento ekasamodhāne pañca bhikkhunīsatāni arahattaṃ pāpesi. Tasmā bhikkhunovādakānaṃ aggo nāma jāto.
229. 第七位比库尼劝导者称为难陀长老。此长老在一次聚会中为五百比库尼宣讲佛法，从而证得阿拉汉果。故此，比库尼劝导者之首由此产生。
Tassa pañhakamme ayamanupubbikathā – ayañhi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ bhikkhunovādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe paṭisandhiṃ gahetvā vayappatto satthu dhammadesanaṃ sutvā paṭiladdhasaddho satthu santike pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi, pubbenivāsañāṇe ca ciṇṇavasī ahosi. So catūsu parisāsu sampattāsu ‘‘sabbesaṃyeva manaṃ gahetvā kathetuṃ sakkotī’’ti dhammakathikanandako nāma jāto. Tathāgatopi kho rohiṇīnadītīre cumbaṭakakalahe nikkhamitvā pabbajitānaṃ pañcannaṃ sākiyakumārasatānaṃ anabhiratiyā uppannāya te bhikkhū ādāya kuṇāladahaṃ gantvā kuṇālajātakakathāya (jā. 2.21.kuṇālajātaka) nesaṃ saṃviggabhāvaṃ ñatvā catusaccakathaṃ kathetvā sotāpattiphale patiṭṭhāpesi. Aparabhāge mahāsamayasuttaṃ (dī. ni. 2.331 ādayo) kathetvā aggaphalaṃ arahattaṃ pāpesi. Tesaṃ therānaṃ purāṇadutiyikā ‘‘amhe dāni idha kiṃ karissāmā’’ti vatvā sabbāva ekacittā hutvā mahāpajāpatiṃ upasaṅkamitvā pabbajjaṃ yāciṃsu. Tāpi pañcasatā theriyā santike pabbajjañca upasampadañca labhiṃsu. Atītānantarāya pana jātiyā sabbāva tā nandakattherassa rājaputtabhāve ṭhitassa pādaparicārikā ahesuṃ.
关于其生平事迹，依次说明如下：此人于迦毗罗卫佛时代，住于鸿萨伐提城某世家中，听闻佛陀法音，见一位被尊为比库尼劝导者之首的比库，并目睹其施行权柄之行事，随即出家。此人一生行善，于天人和人间轮转，至佛陀涅槃时，返回鸿萨伐提城世家出生，至佛陀面前闻法，坚定信念而出家，修习内观，遂证阿拉汉果，并断除前世记忆。此人曾于四个僧团中称赞佛说：“唯有通过全心用意持志，方能如实阐述”。因此得名法师难陀。佛陀曾于室利尼河之东，在拘绰达迦寺修行后，率领五位释子（凡俗尚无倾慕之意）出家；难陀法师领众前往拘绰达迦，知其心志不安，便诵说四圣谛使其得入初果。之后，为诸长老诵说《大时经》并证阿拉汉果。诸长老二三代之后有言：“如今我们应作何为？”遂齐心赴大巴集迦摩巴达长老处请法出家，五百位长老尼得以受戒。在前世与今生之间，皆为难陀长老生中之王子脚侍。
Tena samayena satthā ‘‘bhikkhū bhikkhuniyo ovadantū’’ti āha. Thero attano vāre sampatte tāsaṃ purimabhave attano pādaparicārikabhāvaṃ ñatvā cintesi – ‘‘maṃ imassa bhikkhunīsaṅghassa majjhe nisinnaṃ upamāyo ca kāraṇāni ca āharitvā dhammaṃ kathayamānaṃ disvā añño pubbenivāsañāṇalābhī bhikkhu imaṃ kāraṇaṃ oloketvā ‘āyasmā nandako yāvajjadivasā orodhe na vissajjeti, sobhatāyamāyasmā orodhaparivuto’ti vattabbaṃ maññeyyā’’ti. Tasmā sayaṃ agantvā aññaṃ bhikkhuṃ pesesi. Tā pana pañcasatā bhikkhuniyo therasseva ovādaṃ paccāsīsanti. Iminā kāraṇena bhagavā ‘‘attano vāre sampatte aññaṃ apesetvā sayameva gantvā bhikkhunīsaṅghaṃ ovadāhī’’ti theraṃ āha. So satthu kathaṃ paṭibāhituṃ asakkonto attano vāre sampatte cātuddase bhikkhunisaṅghassa ovādaṃ datvā sabbāva tā bhikkhuniyo saḷāyatanapaṭimaṇḍitāya dhammadesanāya sotāpattiphale patiṭṭhāpesi.
当时佛陀告诫比库与比库尼们“当劝导修行者”。长老于本身寿终之时，忆起前生作王子之时自己脚侍身分，思惟道理：“我此次在比库尼团中坐立、言说佛法，或是因缘所致。前世记忆已清楚，若他比库知晓此故，当说‘长老难陀终其一生不退转，且以忧患围绕’”。因而他亲自前往，派遣他人去劝导。此五百比库尼随后回应其教诲。佛陀闻其寿终则命其：“尔当寿终时，不遣他人，亲自前往劝导比库尼众。”长老因不能逆佛意，寿终时亲往，十四天期间为比库尼众开示，诸比库尼听法后皆证初果，闻法具足正知定慧，以六根具戒庄严佛法。由此称为难陀法师。诸比库尼敬重其开示，亲往佛前陈述自身对法之贯彻实践。佛陀问：“此法如何令诸比库尼获上果？”继而赞言：“多比库尼闻难陀法师所说，果得阿拉汉。”翌日亦至其所听法。佛以其法门开示十四日，赞难陀为比库尼劝导首领。
Tā bhikkhuniyo therassa dhammadesanāya attamanā hutvā satthu santikaṃ gantvā attano paṭividdhaguṇaṃ ārocesuṃ. Satthā ‘‘kasmiṃ nu kho dhammaṃ desente imā bhikkhuniyo uparimaggaphalāni pāpuṇeyyu’’nti āvajjento puna ‘‘taṃyeva nandakassa dhammadesanaṃ sutvā pañcasatāpi etā arahattaṃ pāpuṇissantī’’ti disvā punadivasepi therasseva santikaṃ dhammassavanatthāya pesesi. Tā punadivase dhammaṃ sutvā sabbāva arahattaṃ pattā. Taṃdivasaṃ bhagavā tāsaṃ bhikkhunīnaṃ attano santikaṃ āgatakāle dhammadesanāya saphalabhāvaṃ ñatvā ‘‘hiyyo nandakassa dhammadesanā cātuddasiyaṃ candasadisī ahosi, ajja pannarasiyaṃ candasadisī’’ti vatvā therassa sādhukāraṃ datvā tadeva ca kāraṇaṃ aṭṭhuppattiṃ katvā theraṃ bhikkhunovādakānaṃ aggaṭṭhāne ṭhapesīti.
诸比库尼自心敬重长老之法教，前往佛前具陈自身修行情况。佛陀问：“此等比库尼听闻何法得上果？”遂启示称：“正是难陀长老所说佛法，五百比库尼皆获阿拉汉果。”翌日佛陀复命长老听法。诸比库尼于此日再闻法后俱证阿拉汉。佛陀对诸比库尼来访，知其法教有成果，称难陀长老所说之法，如十五日前犹光明灿然，今犹明耀，赞叹长老有功，并据此设立劝导比库尼首领之位。
Nandattheravatthu难德长老事
§230
230. Aṭṭhame indriyesu guttadvārānanti chasu indriyesu pihitadvārānaṃ nandatthero aggoti dasseti. Kiñcāpi hi satthusāvakā aguttadvārā nāma natthi, nandatthero pana dasasu disāsu yaṃ yaṃ disaṃ oloketukāmo hoti, na taṃ catusampajaññavasena aparicchinditvā oloketi. Tasmā indriyesu guttadvārānaṃ aggo nāma jāto.
230. 第八位在六根中有闭门者者称为难陀长老。所谓闭门，即六根中有遮蔽不示之处。佛弟子中绝无六根俱闭的，此长老能在十方各处观察未出满四念处的境界不显之处。故此他被称为六根闭门众长老首领。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gahetvā vayappatto satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ indriyesu guttadvārānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kapilavatthupure mahāpajāpatigotamiyā kucchimhi paṭisandhiṃ gaṇhi. Athassa nāmaggahaṇadivase ñātisaṅghaṃ nandayanto tosento jātoti nandakumāroteva nāmaṃ akaṃsu.
其生平事迹依次说明：此人于迦毗罗卫佛时代，住于鸿萨伐提同一世家，归依佛陀得度，老年时仍侍奉佛陀，闻法入定。于迦毗罗卫城与大摩耶摩耶女皇同处时得出家。於名义受戒日，亲属团体欢庆其出生日，并称其如同难陀王子。
Mahāsattopi sabbaññutaṃ patvā pavattitavaradhammacakko lokānuggahaṃ karonto rājagahato kapilavatthupuraṃ gantvā paṭhamadassaneneva pitaraṃ sotāpattiphale patiṭṭhāpesi. Punadivase pitu nivesanaṃ gantvā rāhulamātāya ovādaṃ datvā sesajanassapi dhammaṃ kathesi. Punadivase nandakumārassa abhisekagehapavesanaāvāhamaṅgalesu vattamānesu tassa nivesanaṃ gantvā kumāraṃ pattaṃ gāhāpetvā pabbājetuṃ vihārābhimukho pāyāsi. Nandakumāraṃ abhisekamaṅgalaṃ na tathā pīḷesi, pattaṃ ādāya gamanakāle pana janapadakalyāṇī uparipāsādavaragatā sīhapañjaraṃ ugghāṭetvā ‘‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’’ti yaṃ vācaṃ nicchāresi. Taṃ sutvā gehasitachandarāgavasena olokento panesa satthari gāravena yathāruciyā nimittaṃ gahetuṃ nāsakkhi, tenassa cittasantāpo ahosi. Atha naṃ ‘‘imasmiṃ ṭhāne nivattessati, imasmiṃ ṭhāne nivattessatī’’ti cintentameva satthā vihāraṃ netvā pabbājesi. Pabbajitopi paṭibāhituṃ asakkonto tuṇhī ahosi. Pabbajitadivasato paṭṭhāya pana janapadakalyāṇiyā vuttavacanameva sarati. Athassa sā āgantvā avidūre ṭhitā viya ahosi. So anabhiratiyā pīḷito thokaṃ ṭhānaṃ gacchati, tassa gumbaṃ vā gacchaṃ vā atikkamantasseva dasabalo purato ṭhitako viya ahosi. So aggimhi pakkhittaṃ kukkuṭapattaṃ viya paṭinivattitvā attano vasanaṭṭhānameva pavisati.
这位大长者在圆满所有智慧后，转动广布众生的法轮，从王舍城出发，前往咖毕拉瓦图城，在首次显现时即使他父亲坚定成为须陀洹果。翌日，他前往父亲住所，嘱咐拉胡拉的母亲，并讲授最后的教法。又次日，他前往南达婴儿受授位的家中，在吉祥庆典时到了该住所，握住婴儿的袈裟边，使其得以出家，后来修学禅院。他并未因此教训南达婴儿，反而在出行途中于名为人口善的上宫内，打开狮子笼，柔声呼唤道：「阿耶子啊，你该前来。」听到此语后，出家女欲归家，带着尘劳贪恋向师尊看去，由于未能如意握住缘故，心中感到痛苦。后来这位师尊就思维：「他应安住之地将归此处，他应安住之地必返回此处。」于是引领她到禅院出家。出家后虽无以对治，却独自清静。原本从出家日起，然而她始终遵守口授的教诲。之后她前来，如同站在不远之处，不喜不乐，心中忧苦。她前往一块偏僻之地，如同十余壮士自丛林中逡巡而出，似要阻挡前进。她转身仿佛向火焰飞扑，绕过丛林，进入自己的居住之所。
Satthā cintesi – ‘‘nando ativiya pamatto viharati, anabhiratiṃ vūpasametuṃ na sakkoti, etassa cittanibbāpanaṃ kātuṃ vaṭṭatī’’ti. Tato naṃ āha – ‘‘ehi, nanda, devacārikaṃ gacchissāmā’’ti. Bhagavā kathāhaṃ iddhimantehi gantabbaṭṭhānaṃ gamissāmīti. Tvaṃ kevalaṃ gamanacittaṃ uppādehi, gantvā passissasīti. So dasabalassa ānubhāvena tathāgateneva saddhiṃ devacārikaṃ gantvā sakkassa devarañño nivesanaṃ oloketvā pañca accharāsatāni addasa. Satthā nandattheraṃ subhanimittavasena tā olokentaṃ disvā, ‘‘nanda, imā nu kho accharā manāpā, atha janapadakalyāṇī’’ti pucchi. Bhante, janapadakalyāṇī imā accharā upanidhāya kaṇṇanāsacchinnakā makkaṭī viya khāyatīti. Nanda, evarūpā accharā samaṇadhammaṃ karontānaṃ na dullabhāti. Sace me, bhante bhagavā, pāṭibhogo hoti, ahaṃ samaṇadhammaṃ karissāmīti. Vissattho tvaṃ, nanda, samaṇadhammaṃ karohi. Sace te sappaṭisandhikā kālakiriyā bhavissati, ahaṃ etāsaṃ paṭilābhatthāya pāṭibhogoti. Iti satthā yathāruciyā devacārikaṃ caritvā jetavanameva paccāgañchi.
佛陀心念道：「南达过于懈怠，不能安抚其心中的不乐。他如今正该作息心平息之法。」于是告诫：「南达，来，我们一同前往天界观光吧。」世尊向具神力者说：「将前往有神通者所在之处，我与你同往。你只需生起行意，前去观之即可。」借着十力之力，他与如来一同乘天道游行，来到了天帝的住所，目睹五百神女。佛陀以善相示现南达长老，看见后问道：「南达，这五百神女是否对你心悦诚服，她们就是人口善。」南达答：「尊者，人口善具备耳根被剪的猕猴形相，代表污秽。人口善对于修行比库的清净法门并不罕见。若佛陀准许，我亦愿修习清净僧法。」佛陀回应：「坚定地修行吧，南达。如若你能在第三期圆满时知晓，吾为你而欢喜。」于是佛陀依如意正常观光神域，返回祗树给孤独园。
Tato paṭṭhāya nandatthero accharānaṃ hetu rattindivaṃ samaṇadhammaṃ karoti. Satthā bhikkhū āṇāpesi – ‘‘tumhe nandassa vasanaṭṭhāne ‘eko kira bhikkhu dasabalaṃ pāṭibhogaṃ katvā accharānaṃ hetu samaṇadhammaṃ karotī’ti tattha tattha kathentā vicarathā’’ti. Te satthu vacanaṃ sampaṭicchitvā ‘‘bhatako kirāyasmā nando, upakkitako kirāyasmā nando, accharānaṃ hetu brahmacariyaṃ carati, bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādīna’’nti therassa savanūpacāre kathentā vicaranti. Nandatthero taṃ kathaṃ sutvā ‘‘ime bhikkhū na aññaṃ kathenti, maṃ ārabbha kathenti, ayuttaṃ mama kamma’’nti paṭisaṅkhānaṃ uppādetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Athassa arahattapattakkhaṇeyeva aññatarā devatā bhagavato etamatthaṃ ārocesi, sayampi bhagavā aññāsiyeva. Punadivase nandatthero bhagavantaṃ upasaṅkamitvā evamāha – ‘‘yaṃ me, bhante bhagavā , pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādīnaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā’’ti. Evaṃ vatthu (udā. 22) samuṭṭhitaṃ . Satthā aparabhāge jetavanavihāre viharanto theraṃ indriyesu guttadvārānaṃ aggaṭṭhāne ṭhapesīti.
随后，南达长老在夜间修持清净僧法，朝夕不辍。佛陀召集比库们，说道：「你们听闻说南达长老一位贫病之比库，单靠十力，承受人口善，勤修比库行持，因人口善而修行清净僧法吗？你们应广为探讨。」他们受教后讨论，说：「此乃租客南达长老，营利之人南达长老，是因人口善故修行梵行。佛陀为其因缘，得五百神女的人世贤士乃胜彼诸同伴。」南达长老闻此言，心中有起色，望他人不语，唯独责己，积累善根，增长智慧，证得阿拉汉果。阿拉汉证果当天，有一位天人向佛陀言说此事，佛陀心知肚明。翌日，南达长老朝佛陀礼拜，说：「世尊，因我租客身份所致，承受五百神女，请您赦免我对此心的执著。」如此因缘发生。佛陀住于祗树给孤独园时，于长老们档次中，将其于五根中藏匿处臂骨处安置。
Mahākappinattheravatthu玛哈咖毕那长老事
§231
231. Navame bhikkhuovādakānanti bhikkhū ovadantānaṃ mahākappinatthero aggoti dasseti. Ayaṃ kira thero ekasamodhānasmiṃyeva dhammakathaṃ kathento bhikkhusahassaṃ arahattaṃ pāpesi. Tasmā bhikkhuovādakānaṃ aggo nāma jāto.
第231条。所谓第九条“比库劝导者”，即劝诫他人之比库的长老中，大咖毕那长老为首领。此长老曾独自一心讲说经法，令千名比库皆证阿拉汉果。故被称为劝导比库之首领。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulaghare nibbattitvā aparabhāge satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ bhikkhuovādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kassapasammāsambuddhakāle bārāṇasiyaṃ kulagehe paṭisandhiṃ gahetvā purisasahassassa gaṇajeṭṭhako hutvā gabbhasahassapaṭimaṇḍitaṃ mahāpariveṇaṃ kāresi. Te sabbepi janā yāvajīvaṃ kusalaṃ katvā kappinaupāsakaṃ jeṭṭhakaṃ katvā saputtadārā devaloke nibbattā. Ekaṃ buddhantaraṃ devamanussesu saṃsariṃsu.
此长老作答时开示前因，此长老方在莲花佛时代，出身鹤舞族之家，后期听闻佛陀法音，见一位比库于劝诫比库首领处修学，执掌事务，遂接替其位。此长老持善根终生，在迦毗罗卫国咖毕拉城之族中重生为男子群首领，育有千子女，建立大庄园及广大围墙。此众皆持善根终生，转生为修持善法之信众首领，在诸子侍女众中，出离天界。
Atha amhākaṃ satthu nibbattito puretarameva ayaṃ kappino paccantadese kukkuṭavatīnagare rājagehe paṭisandhiṃ gaṇhi, sesapurisā tasmiṃyeva nagare amaccakulesu nibbattiṃsu. Tesu kappinakumāro pitu accayena chattaṃ ussāpetvā mahākappinarājā nāma jāto. Pubbe kalyāṇakammakaraṇakāle tassa gharasāminī itthī samānajātike rājakule nibbattitvā mahākappinarañño aggamahesī jātā, anojāpupphasadisavaṇṇatāya panassā anojādevītveva nāmaṃ ahosi. Mahākappinarājāpi sutavittako ahosi. So pātova uṭṭhāya catūhi dvārehi sīghaṃ dūte pesesi – ‘‘yattha bahussute sutadhare passatha, tato nivattitvā mayhaṃ ārocethā’’ti.
之后，于我们佛陀出世之前，此咖毕那人族前生，在西部之地屈鸡城王宫得以再生，诸随从均居于同一城中之奴婢家族。此咖毕那婴儿因父亲去世，燃起占天之伞，继承父位，成为大咖毕那国王。先前于善行时期，其妻子作为同阶妇人与王族出生者共生，成为大咖毕那国王后，其名曰安若花，盛开柔花且色泽金黄，故名安若天女。大咖毕那王富有财富广为人知。清晨起身，迅速派遣信使四门通达，传令道：「诸处著名之城，可依多闻闻者搜索，转告我消息。」
Tena kho pana samayena amhākaṃ satthā loke nibbattitvā sāvatthiṃ upanissāya paṭivasati. Tasmiṃ kāle sāvatthinagaravāsino vāṇijā sāvatthiyaṃ uṭṭhānakabhaṇḍaṃ gahetvā, taṃ nagaraṃ gantvā, bhaṇḍaṃ paṭisāmetvā, ‘‘rājānaṃ passissāmā’’ti paṇṇākāraṃ gahetvā, rājakuladvāraṃ gantvā, ‘‘rājā uyyānaṃ gato’’ti sutvā, uyyānaṃ gantvā, dvāre ṭhitā paṭihārakassa ārocayiṃsu. Atha rañño nivedi, te rājā pakkosāpetvā niyyātitapaṇṇākāre vanditvā ṭhite, ‘‘tātā, kuto āgacchathā’’ti pucchi. Sāvatthito, devāti. Kacci vo raṭṭhaṃ subhikkhaṃ, dhammiko rājāti? Āma, devāti. Atthi pana tumhākaṃ dese kiñci sāsananti? Atthi deva, na pana sakkā ucchiṭṭhamukhehi kathetunti. Rājā suvaṇṇabhiṅgārena udakaṃ dāpesi. Te mukhaṃ vikkhāletvā dasabalābhimukhā añjaliṃ paggahetvā, ‘‘deva, amhākaṃ dese buddharatanaṃ nāma uppanna’’nti āhaṃsu. Rañño ‘‘buddho’’ti vacane sutamatteyeva sakalasarīraṃ pharamānā pīti uppajji. Tato ‘‘buddhoti, tātā, vadathā’’ti āha. Buddhoti, deva, vadāmāti. Evaṃ tikkhattuṃ vadāpetvā ‘‘buddhotipadaṃ aparimāṇaṃ, nāssa sakkā parimāṇaṃ kātu’’nti tasmiṃyeva pade pasanno satasahassaṃ datvā ‘‘aparaṃ kiṃ sāsana’’nti pucchi. Deva dhammaratanaṃ nāma uppannanti. Tampi sutvā tatheva tikkhattuṃ paṭiññaṃ gahetvā aparampi satasahassaṃ datvā puna ‘‘aññaṃ kiṃ sāsana’’nti pucchi. Saṅgharatanaṃ deva uppannanti. Tampi sutvā tatheva paṭiññaṃ gahetvā aparampi satasahassaṃ datvā dinnabhāvaṃ paṇṇe likhitvā, ‘‘tātā, deviyā santikaṃ gacchathā’’ti pesesi. Tesu gatesu amacce pucchi – ‘‘tātā, buddho loke uppanno, tumhe kiṃ karissathā’’ti? Deva tumhe kiṃ kattukāmāti? Ahaṃ pabbajissāmīti. Mayampi pabbajissāmāti. Te sabbepi gharaṃ vā kuṭumbaṃ vā anapaloketvā ye asse āruyha gatā teheva nikkhamiṃsu.
当时我们的师长来到世间，住在舍卫城。那时舍卫城中的商人们携带舍卫出产的帘幕布，前往他城，买下帘幕布后说：『我们要去拜见国王。』他们携带绢帛，来到王宫门口，听说国王已去御花园，遂前往御花园，在门口报告守卫。守卫去向国王报告，商人们向国王行礼，国王问：『诸位从哪里来？』他们回答：『舍卫城。』国王问：『你们的国土富庶，国王是贤明法治之人吗？』答曰：『是的。』国王再问：『你们这里还有教法吗？』答曰：『有的，但不能在公会堂之口讲说。』国王用金杯盛水，供养他们。他们敞开双手合掌，称赞道：『诸天啊，我们之国土出生了佛陀宝珠。』听见国王称佛为『佛陀』时，他全身欢喜，欣然称扬。于是说：『父亲，请说明“佛陀”一词。』答曰：『佛陀，诸天，我当说明。』讲解完毕后，商人送给国王十万枚铜币，国王欣喜，问：『还有什么教法？』答曰：『出现了法宝。』国王再三接受并赠送十万枚铜币，复问：『还有别的教法吗？』答曰：『出现了僧宝。』国王再三接受并赠送十万枚铜币，书写赠与凭据，并指示信使前往天女处。到那地方，老者问道：『父亲，佛陀已经诞生于世，你们将作何打算？』答曰：『我们要出家。』『我也要出家。』他们毫无犹豫，离开家门和亲属，跋涉而去，确实舍弃世俗出家。
Vāṇijā anojādeviyā santikaṃ gantvā paṇṇaṃ dassesuṃ. Sā taṃ vācetvā ‘‘raññā tumhākaṃ bahū kahāpaṇā dinnā, kiṃ tumhehi kataṃ, tātā’’ti pucchi. Piyasāsanaṃ, devi, ānītanti. Amhepi sakkā, tātā, suṇāpetunti? Sakkā, devi, ucchiṭṭhamukhehi pana vattuṃ na sakkāti. Sā suvaṇṇabhiṅgārena udakaṃ dāpesi. Te mukhaṃ vikkhāletvā rañño ārocitaniyāmeneva ārocesuṃ. Sāpi taṃ sutvā uppannapāmojjā teneva nayena ekekasmiṃ pade tikkhattuṃ paṭiññaṃ gahetvā paṭiññāgaṇanāya tīṇi tīṇi katvā nava satasahassāni adāsi. Vāṇijā sabbānipi dvādasa satasahassāni labhiṃsu. Atha ne ‘‘rājā kahaṃ, tātā’’ti pucchi. Pabbajissāmīti nikkhanto, devīti. ‘‘Tena hi, tātā, tumhe gacchathā’’ti te uyyojetvā raññā saddhiṃ gatānaṃ amaccānaṃ mātugāme pakkosāpetvā ‘‘tumhe attano sāmikānaṃ gataṭṭhānaṃ jānātha ammā’’ti pucchi. Jānāma, ayye, raññā saddhiṃ uyyānakīḷaṃ gatāti. Āma, ammā gatā, tattha pana gantvā ‘‘buddho uppanno, dhammo uppanno, saṅgho uppanno’’ti sutvā ‘‘dasabalassa santike pabbajissāmā’’ti gatā, tumhe kiṃ karissathāti? Tumhe pana, ayye, kiṃ kattukāmāti? ‘‘Ahaṃ pabbajissāmi, na tehi vantavamanaṃ jivhagge ṭhapeyyanti. ‘‘Yadi evaṃ, mayampi pabbajissāmā’’ti sabbāpi rathe yojetvā nikkhamiṃsu.
商人们前往安若天女处，展示铜币。天女对他们说：『王陛下赐予你们很多铜币，诸位做了什么，父亲？』答曰：『带来了庄严的佛法。』天女问：『我们能听闻吗，父亲？』答曰：『可以，但是不能在公会堂公开宣说。』天女用金杯盛水供养他们。他们敞开双手合掌，请示国王的命令，便得准许。天女听后欢喜振奋，立即各自许下三个诺言，合计捐献九十万枚铜币。商人们共获得一百二十万枚铜币。随后天女问：『父亲，国王在哪里？』答曰：『出家了，诸天。』天女命令使者，前往妇女村招呼老者和家人，说：『你们该通知主人所住住所了，母亲。』众人回答：『知道了，尊者，他和国王一同去了御花园剧场。』母亲前往那里，听闻『佛陀诞生，法隆起，僧团成立』，便说：『打算在十力大士附近出家，你们打算做什么？』答曰：『我出家，不愿停留在家。』众人商议之后，一同驾车出发，开始各自的修行生活。
Rājāpi amaccasahassehi saddhiṃ gaṅgātīraṃ pāpuṇi, tasmiṃ samaye gaṅgā pūrā hoti. Atha naṃ disvā ‘‘ayaṃ gaṅgā pūrā hoti caṇḍamacchākiṇṇā, amhehi ca saddhiṃ āgatā dāsā vā manussā vā natthi, ye no nāvaṃ vā uḷumpaṃ vā katvā dadeyyuṃ. Etassa pana satthu guṇā nāma heṭṭhā avīcito upari yāva bhavaggā patthaṭā. Sace esa satthā sammāsambuddho, imesaṃ assānaṃ khurapiṭṭhāni mā tementū’’ti udakapiṭṭhena asse pakkhandāpesuṃ. Ekassa assassāpi khurapiṭṭhamattaṃ na temi, rājamaggena gacchantā viya paratīraṃ patvā parato aññaṃ mahānadiṃ pāpuṇiṃsu. ‘‘Dutiyā kinnamā’’ti pucchi. Nīlavāhinī nāma gambhīratopi puthulatopi aḍḍhayojanamattā devāti. Tattha aññā saccakiriyā natthi, tāya eva saccakiriyāya tampi aḍḍhayojanavitthāraṃ nadiṃ atikkamiṃsu. Atha tatiyaṃ candabhāgaṃ nāma mahānadiṃ patvā tampi tāya eva saccakiriyāya atikkamiṃsu.
国王带众百姓来到恒河边，当时恒河水位满溢。国王看见说：『此河水满且流速湍急，吾等结伴而来，无论是仆役还是人众，无人划船载我前往。』于是命令众人沿河滩跳过水潭。即便是单个跨越水潭也不易，比作在王宫边缘跳至对岸，抵达另一条大河。有人问：『那条是什么河？』答曰：『名为蓝水河，水深且广，约半由旬宽，诸天居住其中。』那里无别的渡口，众人凭此真言乘河而过。随后又渡过第三条大河，称作山星河，亦以此真言渡过。
Satthāpi taṃdivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ olokento ‘‘ajja mahākappino tiyojanasatikaṃ rajjaṃ pahāya amaccasahassaparivāro mama santike pabbajituṃ āgacchatī’’ti disvā ‘‘mayā tesaṃ paccuggamanaṃ kātuṃ yutta’’nti pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivāro sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sayameva pattacīvaraṃ gahetvā ākāse uppatitvā candabhāgāya tīre tesaṃ uttaraṇatitthaabhimukhaṭṭhāne mahānigrodharukkho atthi, tattha pallaṅkena nisīditvā parimukhaṃ satiṃ upaṭṭhapetvā chabbaṇṇabuddharasmiyo vissajjesi. Te tena titthena uttarantā buddharasmiyo ito cito ca dhāvantiyo oloketvā dasabalassa puṇṇacandasassirikaṃ mukhaṃ disvā ‘‘yaṃ satthāraṃ uddissa mayaṃ pabbajitā, addhā so eso’’ti dassaneneva niṭṭhaṃ gantvā diṭṭhaṭṭhānato paṭṭhāya oṇamitvā vandamānā āgamma satthāraṃ vandiṃsu. Rājā gopphakesu gahetvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. Satthā tesaṃ dhammakathaṃ kathesi. Desanāpariyosāne sabbeva arahatte patiṭṭhāya satthāraṃ pabbajjaṃ yāciṃsu. Satthā ‘‘pubbe ime cīvaradānassa dinnattā attano pattacīvarāni gahetvāva āgatā’’ti suvaṇṇavaṇṇaṃ hatthaṃ pasāretvā ‘‘etha bhikkhavo, svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti āha. Sāva tesaṃ āyasmantānaṃ pabbajjā ca upasampadā ca ahosi, vassasaṭṭhikattherā viya satthāraṃ parivārayiṃsu.
师长当年雨季结束时，于东方清晨起身，怀大慈悲观照众生，看到：『今天大咖毕那王抛弃三由旬长的国土，带领千余随从来我处出家。』于是速起，净礼身体，和僧众作别，行乞毕后，自取袈裟，乘空升至蓝水河岸，坐于大无忧树下。安坐莲花座，正念集持，放射佛光。来往行人远观此普照之光，看到佛陀的清净圆满脸相，说道：『为了这位师长，我们才出家。』远远而来恭敬合掌朝拜。王捉马兵持卫，国王礼拜师长，独坐一旁，众千人同集。师长为众讲法。讲法结束后，众皆信受阿拉汉果，恭敬师长，请求出家。师长答曰：『之前你们所受赐的袈裟，现请取用。诸比库，当行正法，修行圣道，以断苦果。』众比库遂受具足戒，模范长老六十年侍奉师长。
Anojāpi devī rathasahassaparivārā gaṅgātīraṃ patvā rañño atthāya ābhataṃ nāvaṃ vā uḷumpaṃ vā adisvā attano byattatāya cintesi – ‘‘rājā saccakiriyaṃ katvā gato bhavissati, so pana satthā na kevalaṃ tesaṃyeva atthāya nibbatto, sace so satthā sammāsambuddho, amhākaṃ rathā mā udake nimujjiṃsū’’ti udakapiṭṭhena rathe pakkhandāpesi. Rathānaṃ nemivaṭṭimattampi na temi. Dutiyanadimpi tatiyanadimpi teneva saccakārena uttari. Uttaramānā eva ca nigrodharukkhamūle satthāraṃ addasa. Satthāpi ‘‘imāsaṃ attano sāmike passantīnaṃ chandarāgo uppajjitvā maggaphalānaṃ antarāyaṃ kareyya, dhammaṃ sotuṃ ca na sakkhissantī’’ti. Yathā aññamaññaṃ na passanti, tathā akāsi. Tā sabbāpi titthato uttaritvā dasabalaṃ vanditvā nisīdiṃsu. Satthā tāsaṃ dhammakathaṃ kathesi. Desanāpariyosāne sabbā sotāpattiphale patiṭṭhāya aññamaññaṃ passiṃsu. Satthā ‘‘uppalavaṇṇā āgacchatū’’ti cintesi. Therī āgantvā sabbā pabbājetvā ādāya bhikkhuniupassayaṃ gatā, satthā bhikkhusahassaṃ gahetvā ākāsena jetavanaṃ agamāsi.
安若天女率众千万车马到恒河岸边，见国王所乘的船或筏，想到：『国王行使诚信受持真言，已经离世安住，不过师长不是普通存在。若是正觉师长，切莫让我们的车沉入水中。』于是从水潭中跳下船筏，水潭刚好没过一半船底。第二条河是蓝水河，水深广阔，宽半由旬。没有别的合格通过处，他们凭真言越过。师长在无忧树根处安坐，看见众人起贪嗔因缘，将其障碍法道，不能生发如法聆闻。师长就此分头各过渡口，顶礼十力弟子，坐下讲法。讲法结束后，众皆得初果。看到师长说：『莲色光来到。』比库尼前来，悉数出家，受持戒律。师长领千比库众，乘云而去，到达祇树给孤独园。
Athāyaṃ mahākappinatthero attano kiccaṃ matthakappattaṃ ñatvā appossukko hutvā phalasamāpattisukhena vītināmento araññagatopi rukkhamūlagatopi suññāgāragatopi ‘‘aho sukhaṃ aho sukha’’nti abhiṇhaṃ udānaṃ udānesi. Bhikkhū kathaṃ uppādesuṃ ‘‘kappinatthero rajjasukhaṃ anussaranto udānaṃ udānetī’’ti. Te tathāgatassa ārocesuṃ. Bhagavā ‘‘mama putto maggasukhaṃ phalasukhaṃ ārabbha udānaṃ udānesī’’ti vatvā dhammapade imaṃ gāthamāha –
大咖毕那长老知晓己任已达，安然自若，品尝成果之乐，隐居深林树下空室中，感叹道：『啊，何其安乐啊。』比库们谈论说：『长老继承国王之乐，所唱歌诗即是此意。』世尊告诉他们说：『吾子由道果乐起，欢唱歌诗。』随后世尊作了此偈：
‘‘Dhammapīti sukhaṃ seti, vippasannena cetasā;
“法悦孕育幸福，清净的心所成；
Ariyappavedite dhamme, sadā ramati paṇḍito’’ti. (dha. pa. 79);
通晓圣法中的教义，贤者常乐于此。”（法句经第79偈）
Athekadivasaṃ satthā tassa antevāsikabhikkhusahassaṃ āmantetvā āha – ‘‘kacci vo, bhikkhave, ācariyo dhammaṃ desetī’’ti. Na bhagavā deseti, appossukko diṭṭhadhammasukhavihāraṃ anuyutto viharati, kassaci ovādamattampi na detīti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, kappina, antevāsikānaṃ ovādamattampi na desī’’ti? Saccaṃ bhagavāti. Brāhmaṇa, mā evaṃ kari, ajja paṭṭhāya antevāsikānaṃ dhammaṃ desehīti. ‘‘Sādhu, bhante’’ti thero satthu kathaṃ siravarena sampaṭicchitvā ekasamodhāneyeva samaṇasahassassa dhammaṃ desetvā sabbe arahattaṃ pāpesi. Aparabhāge satthā saṅghamajjhe nisinno paṭipāṭiyā there ṭhānantaresu ṭhapento mahākappinattheraṃ bhikkhuovādakānaṃ aggaṭṭhāne ṭhapesīti.
一时，佛陀在他涅槃前夕集结了一千名住持比库，召集他们而告诫说：“比库们，是否有老师开示法义？”佛陀不曾开示任何法，止于安适、见法之乐的修行居住，亦未向任何人稍作教诲。佛陀于是问咖毕那：“你确定自己真的未曾开示过末住比库任何教诲吗？”咖毕那回答：“确实，世尊如此。”随后一婆罗门说：“不要如此行事，我今将开示末住比库之法。”长老便向佛陀以最高的诚敬礼拜，亲自开示法义于千比库团体，全皆成就阿拉汉果。事后，佛陀坐于僧团正中，依传法仪轨，于长老们所在各处设立了将咖毕那长老立为比库教誡代表的首席位置。
Sāgatattheravatthu萨咖德长老事
§232
232. Dasame tejodhātukusalānanti tejodhātuṃ samāpajjituṃ kusalānaṃ sāgatatthero aggoti dasseti. Ayañhi thero tejodhātusamāpattiyā ambatitthanāgassa tejasā tejaṃ pariyādiyitvā taṃ nāgaṃ nibbisevanaṃ akāsi. Tasmā tejodhātukusalānaṃ aggo nāma jāto.
232. 「第十号炬光具足善男子」名为天空中火焰之元素（炬光），意谓具备成就此炬光元素力量者。此长老慧眼识别了能够证得炬光元素者中最高者。此长老于炬光元素成就时，曾以天龙之烈焰环绕，焚灭那因火光而烦恼缠绕的那条龙。故此，此长老被称为炬光元素善男子中之首领。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge satthudhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ tejodhātukusalānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti, sāgatamāṇavotissa nāmaṃ akaṃsu. So aparabhāge satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā aṭṭha samāpattiyo nibbattetvā tattha vasībhāvaṃ pāpuṇi.
该长老在佛陀入灭前的传法序列中，也曾于须陀洹佛时代，出生于哈那士未来族群，后来在佛陀法中听闻正法，见到了炬光元素善男子中之首领，被委以管理职责，护持该区域、所在位置。此长老生生世世都修行善业，在天人和人间出生，出生于萨瓦帝城一婆罗门家，名为萨噶陀·玛那沃。后来闻佛陀正法，信受礼敬，出家修行，圆满八种定，获得安住。
Athekadivasaṃ satthā cārikaṃ caramāno kosambinagarasamīpaṃ agamāsi. Tena ca samayena nadītitthe porāṇakanāvikassa bahū āgantukagamikā verino hutvā taṃ pothetvā mārayiṃsu. So viruddhena cittena patthanaṃ paṭṭhapetvā tasmiṃyeva titthe mahānubhāvo nāgarājā hutvā nibbatto. So viruddhacittattā akāleyeva vassāpeti, kāle pana na vassāpeti, sassāni na sammā sampajjanti. Sakalaraṭṭhavāsino ca tassa vūpasamanatthaṃ anusaṃvaccharaṃ balikammaṃ karonti, vasanatthāya cassa ekaṃ gehaṃ akaṃsu. Satthāpi teneva titthena uttaritvā bhikkhusaṅghaparivuto ‘‘tasmiṃyeva padese rattiṃ vasissāmī’’ti agamāsi.
一时，佛陀外出行教，来到国萨拉城近郊。正当此时，河对岸有一群以前的海帆老舟之徒，变为流浪者，隐匿起来，欲行诡计谋害佛陀。佛陀以不敌对之心，精进行住于彼处河岸。于彼处，显灵的大梵天王现身停止恶行。佛陀以坚定心志，调伏敌意恶行者，不令其于不当时节得意妄为，而在应时令则安住清净。国萨拉境内的人们为维持这境地的安稳，夜间守护，不辍不离，还为佛陀建立一座住所。佛陀随后越过该河，携僧团告知：“我将于此地安宿一夜。”
Athāyaṃ thero ‘‘caṇḍo kirettha nāgarājā’’ti sutvā ‘‘imaṃ nāgarājānaṃ dametvā nibbisevanaṃ katvā satthu vasanaṭṭhānaṃ pariyādetuṃ vaṭṭatī’’ti nāgarājassa vasanaṭṭhānaṃ pavisitvā pallaṅkaṃ ābhujitvā nisīdi. Nāgo kujjhitvā ‘‘konāmāyaṃ muṇḍako mayhaṃ vasanaṭṭhānaṃ pavisitvā nisinno’’ti dhūpāyi, thero uttaritaraṃ dhūpāyi. Nāgo, pajjali, theropi uttaritaraṃ pajjalitvā tassa tejaṃ pariyādiyi. So ‘‘mahanto vatāyaṃ bhikkhū’’ti therassa pādamūle nipatitvā, ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti āha. Mayhaṃ saraṇagamanakiccaṃ natthi, dasabalassa saraṇaṃ gacchāti. So ‘‘sādhū’’ti saraṇagato hutvā tato paṭṭhāya na kañci viheṭheti, devampi sammā vassāpeti, sassāni sammā sampajjanti.
于是，长老听闻“凶猛之王，乃龙王”时，心念：“须先制服此龙王，使其止息安住，然后宣示世尊所居之处。”长老进入龙王所住之地，展开床席而坐。龙身若有所怒，曰：“何人剃度后，入我所住之地端坐？”又供香，长老亦一同以香供奉。龙点燃香火，长老亦进一步点着香火，环绕其火光。龙俯身于长老脚下，说：“尊者，我愿归依于汝。吾无可归依者，唯归依诸天众力。”长老认可称善。归依之后，长老离开，不生侵犯之意，天人亦正确降雨，四时如常圆满吉祥。
Kosambivāsino ‘‘ayyena kira sāgatena ambatitthakanāgo damito’’ti sutvā satthu āgamanaṃ udikkhamānā dasabalassa mahāsakkāraṃ sajjayiṃsu. Te dasabalassa mahāsakkāraṃ katvā chabbaggiyānaṃ vacanena sabbagehesu kāpotikaṃ pasannaṃ paṭiyādetvā punadivase sāgatattherassa piṇḍāya carantassa gehe gehe thokaṃ thokaṃ adaṃsu. Thero apaññatte sikkhāpade manussehi yāciyamāno gehe gehe thokaṃ thokaṃ pivitvā avidūraṃ gantvāva anāhārikabhāvena satiṃ vissajjetvā saṅkāraṭṭhāne pati.
国桑比居民闻说：“依尊者那伽德，有人已制服此龙王”，目睹世尊到来，诸天众大力恭敬。他们以大力恭敬后，依六部众言语，在各乡间寺院，和悦地供养那加长老乞食。长老未开示戒律，向人乞食，逐家逐处饮食施食后，略作停留，未久退返行处，心无贪着，专注清净。
Satthā katabhattakicco nikkhamanto taṃ disvā gāhāpetvā vihāraṃ gantvā vigarahitvā sikkhāpadaṃ paññāpesi. So punadivase satiṃ labhitvā attanā katakāraṇaṃ sutvā accayaṃ desetvā dasabalaṃ khamāpetvā uppannasaṃvego vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Evaṃ vatthu vinaye samuṭṭhitaṃ. Taṃ tattha āgatanayeneva vitthārato veditabbaṃ. Aparabhāge pana satthā jetavane mahāvihāre nisīditvā paṭipāṭiyā there ṭhānantaresu ṭhapento sāgatattheraṃ tejodhātukusalānaṃ aggaṭṭhāne ṭhapesīti.
世尊出舍而行，目睹此事，教诫众人，去寺院而居，无所嗜好，宣说戒律。次日，长老得念，闻自所作业果报，断除烦恼，增长慧观，得证阿拉汉果。由此事因缘，于律藏中产生。世尊既至，应细细调查。另在下方，世尊住于祇树给孤独园，大长老及各长老分处各所，特设供养于那伽长老，乃诸德焰之最。
Rādhattheravatthu拉达长老事
§233
233. Ekādasame paṭibhāneyyakānanti satthu dhammadesanāpaṭibhānassa paccayabhūtānaṃ paṭibhānajanakānaṃ bhikkhūnaṃ rādhatthero aggoti dasseti. Therassa hi diṭṭhisamudācārañca okappaniyasaddhañca āgamma dasabalassa navanavā dhammadesanā paṭibhāti. Tasmā thero paṭibhāneyyakānaṃ aggo nāma jāto.
第233章 一一诠释者者，谓为世尊法讲说之应缘条件之诠释引发者，为比库中长老之首。长老以坚定之见、适时简洁之语，证说十方众宝新新之法。故长老名为诸诠释者之首。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattitvā aparabhāge satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭibhāneyyakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ tathāgataṃ paricaritvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahanagare brāhmaṇakule paṭisandhiṃ gaṇhi, rādhamāṇavotissa nāmaṃ akaṃsu.
长老问答篇中，此亦前篇。即当时世尊蒲杜摩多佛时代，生于鸿萨缘族之家。后来听佛法，世尊一入舍卫城，为婆罗门家所迎接，名曰劳达摩诺。
So mahallakakāle attano puttadārena abahumato ‘‘pabbajitvā kālaṃ vītināmessāmī’’ti vihāraṃ gantvā there pabbajjaṃ yāci. ‘‘Jiṇṇo mahallakabrāhmaṇo’’ti na koci pabbājetuṃ icchi. Athekadivasaṃ brāhmaṇo satthu santikaṃ gantvā paṭisanthāraṃ katvā ekamantaṃ nisīdi. Satthā tassa upanissayasampattiṃ disvā kathaṃ samuṭṭhāpetukāmo ‘‘kiṃ, brāhmaṇa, puttadārā taṃ paṭijaggantī’’ti? Kuto, bho gotama, paṭijagganaṃ, mahallakoti maṃ bahi nīhariṃsu. Kiṃ pana te, brāhmaṇa, pabbajituṃ na vaṭṭatīti? Ko maṃ, bho gotama, pabbājessati, mahallakabhāvena maṃ na koci icchatīti. Satthā sāriputtattherassa saññaṃ adāsi. Thero satthu vacanaṃ sirasā sampaṭicchitvā rādhabrāhmaṇaṃ pabbājetvā cintesi – ‘‘satthā imaṃ brāhmaṇaṃ sādarena pabbajāpesi, na kho me etaṃ anādarena pariharituṃ vaṭṭatī’’ti rādhattheraṃ ādāya gāmakāvāsaṃ agamāsi. Tatrassa adhunā pabbajitattā kicchalābhissa thero attano pattaṃ āvāsaṃ deti, attano pattaṃ paṇītapiṇḍapātampi tasseva datvā sayaṃ piṇḍāya carati. Rādhatthero senāsanasappāyañca bhojanasappāyañca labhitvā sāriputtattherassa santike kammaṭṭhānaṃ gahetvā nacirasseva arahattaṃ pāpuṇi.
年长时，儿子为他缘故，恳求出家，说：“愿出家而无烦恼渡过时光。”年长婆罗门无人愿助其出家。某日婆罗门往世尊处，请求安排。世尊见其因缘，问：“婆罗门，为何儿女不劝汝出家？”答曰：“佛陀，为何我不应出家？又谁将令我出家？族中无人愿我出家。”世尊授沙利子长老圣号。长老悦纳佛言，启授年长婆罗门出家。长老承持此命，至乡村处，今因出家，能避受所困，施舍衣被饮食，自己也行乞食。年长长老获得住宿及饮食具足，在沙利子长老随侍下修行，不久证得阿拉汉果位。
Atha naṃ thero gahetvā dasabalaṃ passituṃ āgato. Satthā jānantova pucchi – ‘‘yo te mayā , sāriputta, nissitako dinno, kīdisaṃ tassa, na ukkaṇṭhatī’’ti? Bhante, sāsane abhiramitabhikkhu nāma evarūpo bhaveyyāti. Athāyasmato sāriputtassa ‘‘sāriputtatthero kataññū katavedī’’ti saṅghamajjhe kathā udapādi. Taṃ sutvā satthā bhikkhū āmantesi – ‘‘anacchariyaṃ, bhikkhave, sāriputtassa idāni kataññūkataveditā, so atīte ahetukapaṭisandhiyaṃ nibbattopi kataññūkatavedīyeva ahosī’’ti. Katarasmiṃ kāle bhagavāti?
于是长老接引他，前来观看这十头象群。世尊见状问道：「萨利菩多啊，由我所托付给你的象王，如今对它来说，什么原因使它不显得忧虑呢？」比库回答说：「尊者，名曰‘欢喜于教法中的比库’，此象乃如是。」随即在僧中兴起辩论，尊者萨利菩多之说为「萨利菩多长老是感恩且善于断疑的比库」。世尊闻之，告诫比库们说：「诸比库们，萨利菩多现在既已感恩且善于断疑，他过去在无因缘的相续中亦常如此感恩且善于断疑，实不稀奇。」这段缘起发生在何时？
Atīte, bhikkhave, pabbatapādamhi pañcasatamattā vaḍḍhakipurisā mahāaraññaṃ pavisitvā dabbasambhāre chinditvā mahāuḷumpaṃ bandhitvā nadiyā otārenti. Atheko hatthināgo ekasmiṃ visamaṭṭhāne soṇḍāya sākhaṃ gaṇhanto sākhābhaṅgavegaṃ sandhāretuṃ asakkonto tikhiṇakhāṇuke pādena avatthāsi, pādo viddho, dukkhavedanā vattanti. So gamanaṃ abhinīharituṃ asakkonto tattheva nipajji. So katipāhaccayena te vaḍḍhakī attano samīpena gacchante disvā ‘‘ime nissāyāhaṃ jīvitaṃ labhissāmī’’ti tesaṃ anupadaṃ agamāsi. Te nivattitvā hatthiṃ disvā bhītā palāyanti. So tesaṃ palāyanabhāvaṃ ñatvā aṭṭhāsi, puna ṭhitakāle anubandhi.
过去啊，诸比库们，在山脚下，大约有五百头象群进入一片名为大林的广大森林，破坏了粮食储藏，并筑起大坝堵塞河流。此中有一象王，在一处地势险恶之地，与枝干相缠，试图快快挣断枝条，但因利爪锐利而用脚被刺伤，脚部受伤疼痛。无法继续前行，只得当场跪伏。随即用若干枝条围成圈，见附近象群便对它们说：「这些皆是我生命的依靠。」其象群未及回应，纷纷逃离。它了解象群的逃逃恐惧，遂站立不动，终于再次追随着它们。
Vaḍḍhakijeṭṭhako cintesi – ‘‘ayaṃ hatthi amhesu tiṭṭhantesu anubandhati, palāyantesu tiṭṭhati, bhavissati tattha kāraṇa’’nti. Sabbe taṃ taṃ rukkhaṃ āruyha tassa āgamanaṃ paṭimānentā nisīdiṃsu. So tesaṃ santikaṃ āgantvā attano pādaṃ dassento parivattetvā nipajji. Tadā vaḍḍhakīnaṃ saññā udapādi – ‘‘gilānabhāvena, bho, esa āgacchati, na aññena kāraṇenā’’ti tassa santikaṃ gantvā pāde paviṭṭhakhāṇukaṃ disvā ‘‘iminā kāraṇena esa āgato’’ti tikhiṇavāsiyā khāṇukakoṭiyaṃ odhiṃ datvā daḷhāya rajjuyā bandhitvā kaḍḍhitvā nīhariṃsu. Athassa vaṇamukhaṃ pīḷetvā pubbalohitaṃ nīharitvā kasāvodakena dhovitvā attano jānanabhesajjaṃ makkhetvā nacirasseva phāsukaṃ akaṃsu.
年长的象王沉思说：「这头象与我们站立时相随，逃离时仍停留，这里必有因缘。」所有象群纷纷攀树，抵挡它的到来，盘坐而息。它来到近前，秀出受伤足部，反复转动，于是跌倒。当时象群意识到此象生病，非他因缘所致，随后见其脚上的利爪，就以锋利的象牙将利爪折断，并用坚韧的绳索绑扎伤口，拔出利爪。他还用新鲜树叶掩面，涂抹似铂金色药膏，用苦水洗净，自制伤药，时间不久便拆下绷带。
Hatthināgo gilānā vuṭṭhito cintesi – ‘‘ime mayhaṃ bahupakārā, ime mayā nissāya jīvitaṃ laddhaṃ, mayā imesaṃ kataññunā katavedinā bhavituṃ vaṭṭatī’’ti attano vasanaṭṭhānaṃ gantvā setaṃ gandhahatthipotakaṃ ānesi. Vaḍḍhakino hatthipotakaṃ disvā ‘‘amhākaṃ hatthī puttampi gahetvā āgato’’ti ativiya tuṭṭhacittā ahesuṃ. Hatthināgo cintesi – ‘‘mayi tiṭṭhante ‘kiṃ nu kho ayaṃ āgato’ti mama āgatakāraṇaṃ na jānissantī’’ti ṭhitaṭṭhānato pakkāmi. Hatthipotako pitu pacchato pacchato anupāyāsi. Hatthināgo tassa āgatabhāvaṃ ñatvā nivattanatthāya saddasaññaṃ adāsi. So pitu kathaṃ sutvā nivattitvā vaḍḍhakīnaṃ santikaṃ gato. Vaḍḍhakino ‘‘imaṃ hatthipotakaṃ amhākaṃ dātuṃ āgato bhavissati eso’’ti ñatvā ‘‘amhākaṃ santike tayā kattabbakiccaṃ natthi, pitu santikaṃyeva gacchā’’ti pahiṇiṃsu. Hatthināgo yāvatatiyaṃ attano santikaṃ āgatampi puna vaḍḍhakīnaṃyeva samīpaṃ pesesi. Tato paṭṭhāya vaḍḍhakino hatthipotakaṃ attano santike katvā paṭijagganti. Bhojanakāle ekekaṃ bhattapiṇḍaṃ denti, bhattaṃ tassa yāvadatthaṃ ahosi. So vaḍḍhakīhi antogahane koṭṭitaṃ dabbasambhāraṃ āharitvā aṅgaṇaṭṭhāne rāsiṃ karoti. Eteneva niyāmena aññampi upakārakammaṃ karoti.
患病象王沉起念头：「它们为我做了许多事，凭借它们我得以生存，倘若成为感恩善巧者是应当的。」随即回到自居处，取来白色带香象皮。年长象群见此象皮，十分欢喜，说：「象王的儿子归来，甚为欣慰。」象王思量：「它们留我之故，我不知有何来由。」遂离开住所，回到象群面前。象群知道它的来意，默默接受它的邀请。它听闻此言后，回返去见年长象群。年长象群知道它此行，是望将象皮赠与自己，便说：「此象皮应归与我们，我这里近于你，不曾有可用之事，你可去见年长象群。」于是将象皮交给它。它一直送至本人近旁，且又送回给年长象群。之后年长象群将象皮保留于自己侧，拒绝索取。用膳时分，皆分食一人一份，它所得食物亦充足。它和年长象群将积聚的粮食储藏在象群聚集场地，堆成数团。诸如此类，有条不紊地做着其他辅助工作。
Satthā imaṃ kāraṇaṃ āharitvā pubbepi sāriputtassa kataññūkatavedibhāvaṃ dīpeti. Sāriputtatthero hi tadā mahāhatthī ahosi, aṭṭhuppattiyaṃ āgato ossaṭṭhavīriyo bhikkhu hatthipotako ahosi. Saṃyuttanikāyaṃ pana patvā sakalaṃ rādhasaṃyuttaṃ, dhammapade ca –
世尊因这缘起，早先即宣说过萨利菩多感恩善巧的德行。尊者萨利菩多当时是只大象王，已届八岁，成了精进勇猛的比库象王。此事著录于相应部集中全篇的十四种相应之一，且也见于法句经所载——
‘‘Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;
「犹如宝物的开端，能见者方知其贵重；...」
Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;
智者喜欢同样的学问，即称赞具备相应智慧的贤士；
Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo’’ti. (dha. pa. 76) –
对于喜欢此等贤士者而言，他是更胜利的，不是恶劣者。（《达磨巴》76）
Gāthā therassa dhammadesanā nāma. Aparabhāge pana satthā paṭipāṭiyā there ṭhānantaresu ṭhapento rādhattheraṃ paṭibhāneyyakānaṃ aggaṭṭhāne ṭhapesīti.
此为长老说法偈。至于后半部分，佛陀在长老们各自地区依教奉行时，于诸朗诵长老领袖中设立了诠释者、主导之位。
Mogharājattheravatthu摩伽罗阇长老事
§234
234. Dvādasame lūkhacīvaradharānanti lūkhacīvaraṃ dhārentānaṃ mogharājā aggoti dasseti. Ayaṃ hi thero satthalūkhaṃ suttalūkhaṃ rajanalūkhanti tividhenapi lūkhena samannāgataṃ paṃsukūlaṃ dhāresi. Tasmā lūkhacīvaradharānaṃ aggo nāma jāto.
第234条，第十二款污秽衣着者，即披穿污秽衣服者，喻为秽浊之王。这位长老既称体污秽，言语污秽，行为污秽，三重沾染污秽，穿着尘堆衣。因此，此类穿污秽衣服者为首。
Tassa pañhakamme ayamanupubbikathā – ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā nibbatti, tato aparabhāge satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto kassapadasabalassa nibbattito puretarameva kaṭṭhavāhananagare amaccagehe paṭisandhiṃ gaṇhi. Aparabhāge vayappatto kaṭṭhavāhanarājānaṃ upaṭṭhahanto amaccaṭṭhānaṃ labhi.
此条问答环节的前序谈及：在莲师时代，一名生于鸿萨瓦提家族者，复生后，听闻尊者法语。尊者见到某比库被设为污秽衣着者的主导者后，遂以权柄将其主管之职调换。此比库一生行善，转世在人天间。复生于卡提瓦哈纳城，继续与亲属团聚。后年老，成为卡提瓦哈纳王近侍，得蒙授予宫中职位。
Tasmiṃ kāle kassapadasabalo loke uppajji. Kaṭṭhavāhanarājā ‘‘buddho kira loke uppanno’’ti sutvā taṃ pakkosāpetvā āha – ‘‘tāta, buddho kira loke uppanno, imaṃ paccantanagaraṃ ekappahāreneva ubhohi amhehi tucchaṃ kātuṃ na sakkā, tvaṃ tāva majjhimadesaṃ gantvā buddhassa uppannabhāvaṃ ñatvā dasabalaṃ imaṃ nagaraṃ ānehī’’ti purisasahassena saddhiṃ pesesi. So anupubbena satthu santikaṃ gantvā dhammakathaṃ sutvā paṭiladdhasaddho tattheva pabbajitvā vīsati vassasahassāni samaṇadhammaṃ akāsi. Tena saddhiṃ gatapurisā pana sabbepi nivattitvā puna rañño santikaṃ āgatā.
当时卡提瓦哈纳王出现世间。闻有佛出生消息，令其臣下探听，言佛出世于世，今此城无法短时间内消除，愿您前往中土，得知佛出世之机缘，号召十弟子来此城。受命者先步入佛所，听法增信，立即出家，修习苦行二十千年。由此同伴皆回归，再次来王处。
Ayaṃ thero paripuṇṇasīlo kālaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaranto amhākaṃ dasabalassa nibbattito puretarameva sāvatthiyaṃ brāhmaṇakule paṭisandhiṃ gaṇhi, mogharājamāṇavotissa nāmaṃ akaṃsu. Kaṭṭhavāhanarājāpi kassapassa bhagavato adhikārakammaṃ katvā ekaṃ buddhantaraṃ saparivāro devamanussesu saṃsaritvā amhākaṃ dasabalassa nibbattito puretarameva sāvatthiyaṃ purohitagehe paṭisandhiṃ gaṇhi, bāvarimāṇavotissa nāmaṃ akaṃsu. So aparena samayena tayo vede uggaṇhitvā soḷasannaṃ māṇavakasahassānaṃ sippaṃ vācento carati. Athassa pasenadikosalarañño kāle pitu accayena purohitaṭṭhānaṃ adaṃsu. Tadā ayampi mogharājamāṇavo bāvaribrāhmaṇassa santike sippaṃ gaṇhāti.
这位长老道德圆满，历经一劫，在众天人及人间轮回之中，居于我们的十方广大世界的过去世，正是在舍卫城的婆罗门之家建立缘分，称为莫迦罗王子摩奴陀婆。持戟车王兼咖萨巴世尊施行教法，亦历经一劫，随同众天人及人间轮回，在我们十方世界的过去世，于舍卫城的宫廷廷尉之家建立缘分，称为拔伐利摩奴陀婆。彼时三者同住，带领十六万少年武士，行军演武。此时迦萨利国王帕舍那帝也因父故，选择宫廷廷尉职位。彼时，莫迦罗王子摩奴陀婆亦在拔伐利婆罗门前承接武艺。
Athekadivasaṃ bāvaribrāhmaṇo rahogato attano sippe sāraṃ olokento samparāyikaṃ sāraṃ adisvā ‘‘ekaṃ pabbajjaṃ pabbajitvā samparāyikaṃ gavesessāmī’’ti kosalarājānaṃ upasaṅkamitvā attano pabbajjaṃ anujānāpesi. So tena anuññāto soḷasahi māṇavakasahassehi parivuto pabbajjatthāya nikkhami. Kosalarājāpi tena saddhiṃyeva ekaṃ amaccaṃ kahāpaṇasahassaṃ datvā pesesi – ‘‘yasmiṃ ṭhāne ācariyo pabbajati, tatrassa vasanaṭṭhānaṃ gahetvā dethā’’ti. Bāvaribrāhmaṇo phāsukaṭṭhānaṃ olokento majjhimadesato paṭikkamma assakarañño ca muḷhakarañño ca sīmantare godhāvaritīre attano vasanaṭṭhānaṃ kāresi.
有一日，拔伐利婆罗门私下检视自身武艺优劣，发现不足，便作出决断，说：“我将出家，入道求学。”于是他来到萨拉国王处，请求允许其出家。国王应诺。该婆罗门带领不为人知的十六万少年武士，随行欲出家。萨拉国王还特意赠予他一千钱币，吩咐他说：“你若得遇出家师父，便将其居所购买为属地。”该婆罗门察看法衣供养处，前往中城，并于赛羯城城墙与城壕之间，建造属于自己的衣法居所。
Atheko puriso jaṭilānaṃ dassanāya gato tesaṃ santake bhūmiṭṭhāne tehi anuññāto attano vasanaṭṭhānaṃ akāsi. Tena kataṃ disvā aparaṃ kulasataṃ gehasataṃ kāresi. Te sabbepi sannipatitvā ‘‘mayaṃ ayyānaṃ santake bhūmibhāge vasāma, mudhā vasituṃ na kāraṇaṃ, sukhavāsaṃ vo dassāmā’’ti ekeko ekekaṃ kahāpaṇaṃ bāvaribrāhmaṇassa vasanaṭṭhāne ṭhapesi. Sabbehipi ābhatakahāpaṇā satasahassamattā ahesuṃ. Bāvaribrāhmaṇo ‘‘kimatthaṃ ete ābhatā’’ti āha. Sukhavāsadānatthāya, bhanteti. Sacāhaṃ hiraññasuvaṇṇena atthiko assaṃ, ahaṃ mahantaṃ dhanarāsiṃ pahāya na pabbajeyyaṃ. Tumhākaṃ kahāpaṇe gaṇhitvā gacchathāti. Amhehi ayyassa pariccattaṃ na puna gaṇhāma, anusaṃvaccharaṃ pana eteneva niyāmena āharissāma, ime gahetvā ayyo dānaṃ detūti. Brāhmaṇo adhivāsetvā kapaṇaddhikavaṇibbakayācakānaṃ dānamukhe niyyātesi. Tassa aparāparaṃ dāyakabhāvo sakalajambudīpe paññāyittha.
有一男士为观赏发髻，来到其所属土地处，无人知晓，他就亲自建立了衣物居所。看见此事后，他又建造其他宗族及家庭居所。全人群聚集，言道：“我们要居住在师父附近地域，不宜愚痴居住，让我们向你展示祥和的居所。”便各自把一钱币放置在该婆罗门衣法居所中。累积全部的钱币达百千。婆罗门问：“这些钱币的用意何在？”答曰：“为了建造安乐居所，主人。你拥有黄金宝物，不放弃大富，有钱不出家，还是算了。拿着你们钱币离去。我们不会再向尊者索取，惟愿授予些许，不失规矩，这些钱币吾等将带来，尊者将以此为布施。”婆罗门居住后，转交给贫苦富商乞丐施舍者。施舍者往复送施形象，闻名整个珍宝世界。
Tato kāliṅgaraṭṭhe dunniviṭṭhe nāma gāme jūjakabrāhmaṇassa vaṃse jātabrāhmaṇassa brāhmaṇī uṭṭhāya samuṭṭhāya brāhmaṇaṃ codeti – ‘‘bāvarī, kira dānaṃ deti, gantvā tato hiraññasuvaṇṇaṃ āharā’’ti. So tāya codiyamāno saṇṭhātuṃ asakkonto bāvarissa santikaṃ gacchamāno bāvarimhi dānaṃ datvā paṇṇasālaṃ pavisitvā nipajjitvā dānaṃ anussaramāne gato. Gantvā ca ‘‘dānaṃ me, brāhmaṇa, dehi, dānaṃ me, brāhmaṇa, dehī’’ti āha. Akāle tvaṃ, brāhmaṇa, āgato, sampattayācakānaṃ me dinnaṃ, idāni kahāpaṇaṃ natthīti. Na mayhaṃ, brāhmaṇa, bahūhi kahāpaṇehi attho, tava ettakaṃ dānaṃ dadantassa na sakkā kahāpaṇehi vinā bhavituṃ, mayhaṃ pañca kahāpaṇasatāni dehīti. Brāhmaṇa, pañcapi satāni natthi, puna dānakāle sampatte labhissasīti. Kiṃ panāhaṃ tava dānakāle āgamissāmīti? Bāvaribrāhmaṇassa paṇṇasāladvāre vālukaṃ thūpaṃ katvā samantato rattavaṇṇāni pupphāni vikiritvā mantaṃ jappento viya oṭṭhe cāletvā cāletvā ‘‘muddhā phalatu sattadhā’’ti vadati.
后来，在迦陵国边远贫穷乡村，有一婆罗门之女，从族中站起叫唤婆罗门：“拔伐利来了赠与施物，去取那黄金宝物！”那人被驱使，无法拒绝，赶到拔伐利处，接受施与，进入店铺，坐定静心回忆布施，当即离开。随后去喊：“婆罗门，请把施与给我！婆罗门，请施与我！”婆罗门言：“不早了，布施者已离去，施物已施，我现无钱币。虽无钱币充裕，但你今日得五钱币，我将再来布施。你对布施时我何以作答？”婆罗门答曰：“我无五百钱币，还可布施时候必得。”婆罗门此时在店铺门口，用沙子堆立佛塔，四周遍放夜色颜色花朵，咏念咒语“愿七倍果报赐于愚者”之声不绝于耳。
Bāvaribrāhmaṇo cintesi – ‘‘ayaṃ mahātapo tapacāraṃ gaṇhitvā caraṇabrāhmaṇako mayhaṃ sattadivasamatthake ‘sattadhā muddhā phālatū’ti vadati, mayhañca imassa dātabbāni pañca kahāpaṇasatāni natthi, ekaṃsena maṃ esa ghātessatī’’ti. Evaṃ tasmiṃ sokasallasamappite nipanne rattibhāgasamanantare anantarattabhāve bāvarissa mātā devatā hutvā nibbatti. Sā puttassa sokasallasamappitabhāvaṃ disvā āgantvā āha – ‘‘tāta , esa muddhaṃ vā muddhaphālanaṃ vā na jānāti, tvampi loke buddhānaṃ uppannabhāvaṃ na jānāsi. Sace te saṃsayo atthi, satthu santikaṃ gantvā puccha, so te etaṃ kāraṇaṃ kathessatī’’ti. Brāhmaṇo devatāya kathaṃ sutakālato paṭṭhāya assāsaṃ labhitvā punadivase uṭṭhite aruṇe sabbeva antevāsike pakkositvā, ‘‘tātā, buddho kira loke uppanno, tumhe sīghaṃ gantvā ‘buddho vā no vā’ti ñatvā āgantvā mayhaṃ ārocetha, ahaṃ satthu santikaṃ gamissāmi. Apica kho pana mayhaṃ mahallakabhāvena jīvitantarāyo dujjāno, tumhe tassa santikaṃ gantvā iminā ca iminā ca niyāmena pañhe pucchathā’’ti muddhaphālanapañhaṃ nāma abhisaṅkharitvā adāsi.
婆罗门思维：“此大苦行者持苦行，称呼我是七天之内得七倍果报，此处舍不得给五百钱，唯恐其害我。”忧恼不已，夜半时分，婆罗门母亲化现天神，来到儿子处，言道：“孩子，此愚拙苦行者不知所获，不识佛陀在人间已出世之事。若心生疑虑，可往问正师，彼定告汝由来。”婆罗门闻此天神话语，安慰且获得安心。次日黎明，婆罗门出世间外，言：“儿啊，佛陀已在人间应现，尔等速赴而断疑，宜知佛陀真相，尔到当告我，我定亲近师陀答。况我身为长者，生活困苦，尔等至时询问，我愿以此命题答汝。”此主题名为“愚拙果报因缘问题”，予以诵授。
Tato cintesi – ‘‘sabbe ime māṇavā paṇḍitā, satthu dhammakathaṃ sutvā attano kicce matthakaṃ patte puna mayhaṃ santikaṃ āgaccheyyuṃ vā no vā’’ti. Atha attano bhāgineyyassa ajitamāṇavassa nāma saññaṃ adāsi – ‘‘tvaṃ pana ekanteneva mama santikaṃ āgantuṃ arahasi, tayā paṭiladdhaguṇaṃ āgantvā mayhaṃ katheyyāsī’’ti. Atha te soḷasasahassajaṭilā ajitamāṇavaṃ jeṭṭhakaṃ katvā soḷasahi jeṭṭhantevāsikehi saddhiṃ ‘‘satthāraṃ pañhaṃ pucchissāmā’’ti cārikaṃ carantā gatagataṭṭhāne, ‘‘ayyā, kahaṃ gacchatha, kahaṃ gacchathā’’ti pucchitā ‘‘dasabalassa santikaṃ pañhaṃ pucchituṃ gacchāmā’’ti koṭito paṭṭhāya parisaṃ saṃkaḍḍhantā anekayojanasataṃ maggaṃ gatā. Satthā ‘‘tesaṃ āgamanadivase aññassa okāso na bhavissati, idaṃ imissā parisāya anucchavikaṭṭhāna’’nti gantvā pāsāṇacetiye piṭṭhipāsāṇe nisīdi. So ajitamāṇavopi sapariso taṃ piṭṭhipāsāṇaṃ āruyha satthu sarīrasampattiṃ disvā ‘‘ayaṃ puriso imasmiṃ loke vivaṭacchado buddho bhavissatī’’ti attano ācariyena pahite pañhe manasā pucchantova gato.
婆罗门思维：“这群少年多是贤士，听闻佛陀正法后，心意牢记任务，不知将否来访我。”遂给弟弟名曰阿吉多少年，为其托言：“你务必亲到我处，携得所需资具，向我宣说。”随后，他带领十六万少年，指派阿吉多少年为长，十六位老长随行，环绕行走，踏遍众所问处，回应“师父，你去何方？你往何处？”众答：“吾等当赴十方广厦，觐问尊者诸多难题。”佛陀于长者日来，聚众当中坐于石碑石座上。阿吉多少年同伴登石上，目睹佛陀身体殊胜，心怀疑虑，仿佛向师父探问般而去。
Taṃdivasaṃ tasmiṃ ṭhāne sampattaparisā dvādasayojanikā ahosi. Tesaṃ soḷasannaṃ antevāsikānaṃ antare mogharājamāṇavo ‘‘ahaṃ sabbehi paṇḍitataro’’ti mānatthaddho, tassa etadahosi – ‘‘ayaṃ ajitamāṇavo sabbesaṃ jeṭṭhako, etassa paṭhamataraṃ mama pañhaṃ pucchituṃ na yutta’’nti . Tassa lajjāyanto paṭhamataraṃ pañhaṃ apucchitvā tena pucchite dutiyo hutvā satthāraṃ pañhaṃ pucchi. Satthā ‘‘mānatthaddho mogharājamāṇavā, na tāvassa ñāṇaṃ paripākaṃ gacchati, assa mānaṃ nivārituṃ vaṭṭatī’’ti cintetvā āha – ‘‘tiṭṭha tvaṃ, mogharāja, aññe tāva pañhe pucchantū’’ti. So satthu santikā apasādaṃ labhitvā cintesi – ‘‘ahaṃ ettakaṃ kālaṃ mayā paṇḍitataro nāma natthīti vicarāmi, buddhā ca nāma ajānitvā na kathenti. Satthārā mama pucchāya doso diṭṭho bhavissatī’’ti tuṇhī ahosi. So aṭṭhahi janehi paṭipāṭiyā pañhe pucchite adhivāsetuṃ asakkonto navamo hutvā puna uṭṭhāsi. Punapi naṃ satthā apasādesi.
那一年，在那个地方的集会人数达十二组。组内有十六位年长者之间，有一位名叫艰苦之王的青年，他骄傲自满，自称“我是所有人中最聪明的”。由此发生了这样一件事：“这位未曾败北的青年，是最年长之人，我暂时还不便向他提出问题。”因羞愧不敢首先提问的人问了第一位，第一位又把问题转问第二位，第二位再向导师提出问题。导师思虑后说：“骄傲自满的艰苦之王，您的智慧尚未圆满，您的傲慢正促使您不进反退。”于是嘱咐说：“站住，艰苦之王，让其他人先提问吧。”导师被僧团冷落，心中想法是：“我长时间自认比他人聪明，佛虽不知却不言。导师的提问恐怕有失误。”他沉默不语，八次因不能按规矩回答问题，第九次仍未能如愿，遂起身。导师依然冷淡对待他。
So punapi tuṇhī hutvā ‘‘saṅghanavako dāni bhavituṃ na sakkhissāmī’’ti pañcadasamo hutvā pañhaṃ pucchi. Atha satthā ñāṇassa paripākabhāvaṃ ñatvā pañhaṃ kathesi. So desanāpariyosāne attano parivārena jaṭilasahassena saddhiṃ arahattaṃ pāpuṇi. Imināva niyāmena sesānipi pannarasa jaṭilasahassāni arahattaṃ pāpuṇiṃsu. Sabbepi iddhimayapattacīvaradharā ehibhikkhūva ahesuṃ. Sesajanā pana na kathiyanti. Ayaṃ mogharājatthero tato paṭṭhāya tīhi lūkhehi samannāgataṃ cīvaraṃ dhāreti. Evaṃ pārāyane (su. ni. 982 ādayo) vatthu samuṭṭhitaṃ. Satthā pana aparabhāge jetavane nisinno there paṭipāṭiyā ṭhānantaresu ṭhapento mogharājattheraṃ imasmiṃ sāsane lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ lūkhacīvaradharānaṃ yadidaṃ mogharājā’’ti āha.
他依然沉默不语，第十五次时说道：“我将不再做僧团长。能否让我提问？”老师了解其智慧渐成熟，遂讲解问题。讲经结束，他与同伴约千人一起达成阿拉汉果。通过这种规律，余下的十五千余人亦成就阿拉汉道。众僧皆为神通衣袍者。后来弟子不再言及此事。这位艰苦长老后来执掌了三套衣服，成为了这教法中执著穿神通衣服的第一位。怀着此缘由，教师坐落于祇树给孤独园，依传统于各地安置能穿神通衣服的长老，并言：“这是我弟子中穿神通衣的第一位艰苦长老。”
Catutthavaggavaṇṇanā. · 第四品释义。
Ekacattālīsasuttamattāya therapāḷiyā vaṇṇanā niṭṭhitā. · 四十一经左右的长老圣典之注释已终。
14. Etadaggavaggo
第十四章 最高之法章节
(14) 5. Pañcamaetadaggavaggo（14）5. 第五最上品
Mahāpajāpatigotamītherīvatthu玛哈巴嘉巴娣果德弥长老尼事
§235
235. Theripāḷiyā paṭhame yadidaṃ mahāpajāpatigotamīti mahāpajāpatigotamī therī rattaññūnaṃ aggāti dasseti.
第235节 初阶长老尼注疏，这是讲述大摩耶比库尼王后果德弥尼长老，她是长老之首。
Tassā pañhakamme pana ayamanupubbikathā – ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gaṇhitvā aparena samayena satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ rattaññūnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto devaloke nibbattitvā pana ekasmiṃ buddhantare devalokato cavitvā bārāṇasiyaṃ pañcannaṃ dāsisatānaṃ jeṭṭhakadāsī hutvā nibbatti. Atha vassūpanāyikasamaye pañca paccekabuddhā nandamūlakapabbhārato isipatane otaritvā nagare piṇḍāya caritvā isipatanameva gantvā ‘‘vassūpanāyikakuṭiyā atthāya hatthakammaṃ yācissāmā’’ti cintesuṃ. Kasmā? Vassaṃ upagacchantena hi nālakapaṭipadaṃ paṭipannenāpi pañcannaṃ chadanānaṃ aññatarena chadanena channe sadvārabaddhe senāsane upagantabbaṃ. Vuttañhetaṃ ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ, yo upagaccheyya, āpatti dukkaṭassā’’ti (mahāva. 204). Tasmā vassakāle upakaṭṭhe sace senāsanaṃ labhati, iccetaṃ kusalaṃ. No ce labhati, hatthakammaṃ pariyesitvāpi kātabbaṃ. Hatthakammaṃ alabhantena sāmampi kātabbaṃ, na tveva asenāsanikena vassaṃ upagantabbaṃ. Ayamanudhammatā. Tasmā te paccekabuddhā ‘‘hatthakammaṃ yācissāmā’’ti cīvaraṃ pārupitvā sāyanhasamaye nagaraṃ pavisitvā seṭṭhissa gharadvāre aṭṭhaṃsu. Jeṭṭhakadāsī kuṭaṃ gahetvā udakatitthaṃ gacchantī paccekabuddhe nagaraṃ pavisante addasa. Seṭṭhi tesaṃ āgatakāraṇaṃ sutvā ‘‘amhākaṃ okāso natthi, gacchantū’’ti āha.
她的问题解说并非一开始就是的——此人是在莲花生佛时代住在鸿雁村的家中，重生时因缘恰逢佛陀讲法，故生起资质修习佛法。某次她见一位持戒严谨的比库作为代表置身于集会中心，遂施与布施，持守戒律。死后转生为天界，后又于佛教盛行时期由天界降世至巴拉那西，成为五百女仆中的头领。之后在雨安居期间，五位辟支佛从南方大树根处迁至仙人堕处，进入城中乞食，想从雨安居处请求帮助：“因雨季将至，愿暂借一座房舍做栖身之处。”何以？因雨季时雨水汛涨，必须住近遮蔽处，方便出入。经律藏记载：“比库们不可在无所依附的露天处调伏雨安居，如违犯此律，犯戒定招罪责。”因此，五位辟支佛便绕道进入城内，傍晚时分住在城中一富翁家门口，以居所为伴。女仆从屋内闻讯，认为：“我们这里无空房，理应让他们进去。”
Atha te nagarā nikkhante jeṭṭhakadāsī kuṭaṃ gahetvā pavisantī disvā kuṭaṃ otāretvā vanditvā onamitvā mukhaṃ ukkhipitvā, ‘‘ayyā, nagaraṃ paviṭṭhamattāva nikkhantā, kiṃ nu kho’’ti pucchi. Vassūpanāyikakuṭiyā hatthakammaṃ yācituṃ āgatamhāti. Laddhaṃ, bhanteti? Na laddhaṃ upāsiketi. Kiṃ panesā kuṭi issareheva kātabbā, udāhu duggatehipi sakkā kātunti? Yena kenaci sakkā kātunti. Sādhu, bhante, mayaṃ karissāma, sve mayhaṃ bhikkhaṃ gaṇhathāti nimantetvā puna kuṭaṃ gahetvā āgamanatitthamagge ṭhatvā āgatāgatā avasesadāsiyo ‘‘ettheva hothā’’ti vatvā sabbāsaṃ āgatakāle āha – ‘‘ammā, kiṃ niccameva parassa dāsikammaṃ karissatha, udāhu dāsibhāvato muccituṃ icchathā’’ti. Ajjeva muccituṃ icchāma, ayyeti. Yadi evaṃ, mayā paccekabuddhā hatthakammaṃ alabhantā svātanāya nimantitā, tumhākaṃ sāmikehi ekadivasaṃ hatthakammaṃ dāpethāti. Tā ‘‘sādhū’’ti sampaṭicchitvā sāyaṃ aṭavito āgatakāle sāmikānaṃ ārocesuṃ. Te ‘‘sādhū’’ti jeṭṭhakadāsassa gehadvāre sannipatiṃsu.
于是他们出去，拿着女仆的房舍进入，并开门敬礼问：“比库女士，您已进城，还未出门，为何如此？”愿至雨居处乞助房舍。问得回答：“没有，可以吗？”女居者道：“不许可。”问：“为何居室不可作为需要？即使在不洁之地，可否建房？”回答：“可以，但须有人能建造。”她对诘问者说：“如果有人能建，我愿建造。”女仆们答应后，她迎接五位辟支佛，再次取来房舍，站于进出之道，彼此互谓：“就这里吧！”众人到来时女仆说：“夫人，别处事情可安排妥当，我愿今日释放她做你们仆役。”他们称赞“很好”，傍晚来者汇聚于女仆家的门口。
Atha ne jeṭṭhakadāsī ‘‘sve, tātā, paccekabuddhānaṃ hatthakammaṃ dethā’’ti ānisaṃsaṃ ācikkhitvā yepi na kātukāmā, te gāḷhena ovādena tajjetvā sabbepi sampaṭicchāpesi. Sā punadivase paccekabuddhānaṃ bhattaṃ datvā sabbesaṃ dāsaputtānaṃ saññaṃ adāsi. Te tāvadeva araññaṃ pavisitvā dabbasambhāre samodhānetvā sataṃ sataṃ hutvā ekekaṃ kuṭiṃ caṅkamanādiparivāraṃ katvā mañcapīṭhapānīya-paribhojanīyādīni ṭhapetvā paccekabuddhānaṃ temāsaṃ tattheva vasanatthāya paṭiññaṃ kāretvā vārabhikkhaṃ paṭṭhapesuṃ. Yā attano vāradivase na sakkoti, tassā jeṭṭhakadāsī sakagehato nīharitvā deti. Evaṃ temāsaṃ paṭijaggitvā jeṭṭhakadāsī ekekaṃ dāsiṃ ekekaṃ sāṭakaṃ sajjāpesi, pañca thūlasāṭakasatāni ahesuṃ. Tāni parivattāpetvā pañcannaṃ paccekabuddhānaṃ ticīvarāni katvā adāsi. Paccekabuddhā tāsaṃ passantīnaṃyeva ākāsena gandhamādanapabbataṃ agamaṃsu.
于是，在长老女侍者宣说了关于须独觉们手印的因缘，即『诸位父亲，须独觉们的手印』，之后，对于那些无所求者，她严厉责备斥责，最终使其坚决断绝并断绝了所有事物。翌日，她为须独觉们供养膳食，并给予众多仆役之子弟看护。那些仆役之子弟遂同样进入野外，整理食物储藏，生火一百堆，营造各自的小屋，随后围以檐篷，设置床榻、饮具、食器等，使得须独觉们能在其处安住，并授以八天出家比库的戒令。若有某日，如她自己不能供养，则由该长老女侍者从住所接引送至指定处所。如此轮番辅佐须独觉们，她为每位仆役订制百枚钵盂，共计五百枚。她旋转这些钵盂，为五位须独觉造制三衣，以供奉之。须独觉们观察她们时，曾得见空中香花之山。
Tāpi sabbā yāvajīvaṃ kusalaṃ katvā devaloke nibbattiṃsu. Tāsu jeṭṭhikā tato cavitvā bārāṇasiyā avidūre pesakāragāme pesakārajeṭṭhakassa gehe nibbatti. Athekadivasaṃ padumavatiyā puttā pañcasatā paccekabuddhā bārāṇasiraññā nimantitā rājadvāraṃ āgantvā kañci olokentampi adisvā nivattitvā nagaradvārena nikkhamitvā taṃ pesakāragāmaṃ agamaṃsu . Sā itthī paccekabuddhe disvā sampiyāyamānā sabbe vanditvā bhikkhaṃ adāsi. Te bhattakiccaṃ katvā gandhamādanameva agamaṃsu.
她们众人在生前皆勤修善行，得生天界。那长老女侍者之后离世，投生于接近巴拉纳西的宾伽罗村落，居于一个名为“接引长老女侍者”的家宅中。一日，莲花城中应邀赴会的五百须独觉来到巴拉纳西皇城门口，或观或寻之后返回，从城门出发来到宾伽罗村。那位女性见到须独觉，生起欢喜，敬礼供养比库。比库们完成膳食事务后，即赴香山。
Sāpi yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsarantī amhākaṃ satthu nibbattito puretarameva devadahanagare mahāsuppabuddhassa gehe paṭisandhiṃ gaṇhi, gotamītissā nāmaṃ akaṃsu. Mahāmāyāya kaniṭṭhabhaginī hoti. Mantajjhāyakā brāhmaṇā lakkhaṇāni pariggaṇhantā ‘‘imāsaṃ dvinnampi kucchiyaṃ vasitadārakā cakkavattino bhavissantī’’ti byākariṃsu. Suddhodanamahārājā vayappattakāle tā dvepi maṅgalaṃ katvā attano gharaṃ ānesi. Aparabhāge amhākaṃ bodhisatto tusitapurā cavitvā mahāmāyāya deviyā kucchiyaṃ paṭisandhiṃ gaṇhi. Mahāmāyā tassa jātadivasato sattame divase kālaṃ katvā tusitapure nibbatti. Suddhodanamahārājā mahāsattassa mātucchaṃ mahāpajāpatigotamiṃ aggamahesiṭṭhāne ṭhapesi. Tasmiṃ kāle nandakumāro jāto. Ayaṃ mahāpajāpati nandakumāraṃ dhātīnaṃ datvā sayaṃ bodhisattaṃ parihari.
她们生前皆勤修善，在天人及人道中轮转。我们的师长发迹之先，居于天焰城大智慧佛所在地，与名为迦多弥的护法结盟。大摩耶为其幼妹。长老婆罗门祭司考察相状，预言：“这两位幼童将为转轮圣王。”净饭王临终时，二人皆祝福家宅安顺。此后我们的菩萨出离兜率天，携大摩耶女神转轮圣王结盟。大摩耶在其出生第七日离世，净饭王将大摩耶的母亲，大巴嘉巴娣果德弥安置于最佳堂所。此时诞生南达童子，乃大巴嘉巴娣所养育，由菩萨亲自护持。
Aparena samayena bodhisatto mahābhinikkhamanaṃ nikkhamitvā sabbaññutaṃ patvā lokānuggahaṃ karonto anukkamena kapilavatthuṃ patvā nagaraṃ piṇḍāya pāvisi. Athassa pitā suddhodanamahārājā antaravīthiyaṃyeva dhammakathaṃ sutvā sotāpanno ahosi. Atha dutiyadivase nando pabbaji, sattame divase rāhulo. Satthā aparena samayena vesāliṃ upanissāya kūṭāgārasālāyaṃ viharati. Tasmiṃ samaye suddhodanamahārājā setacchattassa heṭṭhā arahattaṃ sacchikatvā parinibbāyi. Tadā mahāpajāpatigotamī pabbajjāya cittaṃ uppādesi. Tato rohiṇīnadītīre kalahavivādasuttapariyosāne (su. ni. 868 ādayo) nikkhamitvā pabbajitānaṃ pañcannaṃ kumārasatānaṃ pādaparicārikā sabbāva ekacittā hutvā ‘‘mahāpajāpatiyā santikaṃ gantvā sabbāva satthu santike pabbajissāmā’’ti mahāpajāpatiṃ jeṭṭhikaṃ katvā satthu santikaṃ gantvā pabbajitukāmā ahesuṃ. Ayañca mahāpajāpati paṭhamameva ekavāraṃ satthāraṃ pabbajjaṃ yācamānā nālattha, tasmā kappakaṃ pakkosāpetvā kese chinnāpetvā kāsāyāni acchādetvā sabbā tā sākiyāniyo ādāya vesāliṃ gantvā ānandattherena dasabalaṃ yācāpetvā aṭṭhahi garudhammehi pabbajjañca upasampadañca alattha. Itarā pana sabbāpi ekatova upasampannā ahesuṃ. Ayamettha saṅkhepo, vitthārato panetaṃ vatthu pāḷiyaṃ (cūḷava. 402 ādayo) āgatameva.
后时菩萨大壮盛离家出走，观察一切，承担普渡众生之责，降临于咖毕拉瓦图城乞食。其父净饭王一日听说佛法，在宫内成为须陀洹。次日，难陀出家，第七日罗睺罗亦出家。师长后来寄居于韦萨离，依附一处草庐讲法。此时净饭王在白盖之下证得阿拉汉，遁入般涅槃。大巴嘉巴娣于是心生出家之念。后自罗喜尼河畔，他乡纷争终止之际，几乎百名少年出家者皆同心共愿，“愿往见大巴嘉巴娣，到师长处一同出家”。首次请托师长出家之事未得允诺，于是便剃发穿袈裟，携众赛吉族人士往韦萨离，向长老阿难乞求十次风雨，于八十八鹰节日完成出家与受具足戒。其他诸比库尼亦相继一致受戒。此事简述于后文，而详细文献已录[Pali: cūḷava. 402 ādayo]。
Evaṃ upasampannā pana mahāpajāpati satthāraṃ upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi, athassā satthā dhammaṃ desesi. Sā satthu santike kammaṭṭhānaṃ gahetvā arahattaṃ pāpuṇi. Sesā pañcasatā bhikkhuniyo nandakovādasuttapariyosāne (ma. ni. 3.398 ādayo) arahattaṃ pāpuṇiṃsu. Evametaṃ vatthu samuṭṭhitaṃ. Aparabhāge satthā jetavane nisinno bhikkhuniyo ṭhānantare ṭhapento mahāpajāpatiṃ rattaññūnaṃ aggaṭṭhāne ṭhapesīti.
初受具足戒后，大巴嘉巴娣侍奉师长，顶礼致敬后立于一旁。师长于是为她说法。她以此法门修习，遂证得阿拉汉。余下五百比库尼也于难陀十四经终证阿拉汉。由此缘起事件集结成篇。后来在竹林精舍，师长坐时，众比库尼于一旁安置大巴嘉巴娣于尊位，作为诸弟子中最尊贵者。
Khemātherīvatthu柯玛长老尼事
§236
236. Dutiye khemāti evaṃnāmikā bhikkhunī. Ito paṭṭhāya ca panassā pañhakamme ayamanupubbikathāti avatvā sabbattha abhinīhāraṃ ādiṃ katvā vattabbameva vakkhāma.
二百三十六、名为第二长老女比库尼的解说。略述她事迹，并事先揭示五个疑难问题，接着于各处议论行为，并当如所说述讲。
Atīte kira padumuttarabuddhakāle haṃsavatiyaṃ ayaṃ parapariyāpannā hutvā nibbatti. Athekadivasaṃ tassa bhagavato aggasāvikaṃ sujātattheriṃ nāma piṇḍāya carantaṃ disvā tayo modake datvā taṃdivasameva attano kese vissajjetvā theriyā dānaṃ datvā ‘‘anāgate buddhuppāde tumhe viya mahāpaññā bhaveyya’’nti patthanaṃ katvā yāvajīvaṃ kusalakammesu appamattā hutvā kappasatasahassaṃ devamanussesu saṃsarantī kassapabuddhakāle kikissa kāsirañño gehe paṭisandhiṃ gahetvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsativassasahassāni geheyeva komāribrahmacariyaṃ caritvā tāhi bhaginīhi saddhiṃ dasabalassa vasanapariveṇaṃ kāretvā ekaṃ buddhantaraṃ devamanussesu saṃsarantī imasmiṃ buddhuppāde maddaraṭṭhe sāgalanagare rājakule paṭisandhiṃ gaṇhi, khemātissā nāmaṃ akaṃsu. Tassā sarīravaṇṇo suvaṇṇarasapiñjaro viya ahosi. Sā vayappattā bimbisārarañño gehaṃ agamāsi.
过去，果德玛佛之前的时代，这个天鹅池已经环绕成形，成为稳定存在的现象。某一天，世尊看到长老苏迦塔女比库尼正在行乞，给予三颗甜饼。当日她便剪去自己的头发，献出布施，并说：「未来如来出世时，你们将获得广大智慧。」于是立志终身精进修行善业，历经百万劫，在天人和人间流转。咖萨巴佛时代，她与迦尸国的国王结为夫妻，成为十七个姐妹的中心，内处奉事着二万年，像公主出家修行般生活。与诸姐妹一同，依靠十万兵力和尊荣，建立了一段佛迹。此次如来出世时，她便在摩多罗国的沙伽城王族中投生，名为迦摩提莎。其身体金色，犹如纯金镀层。她年老后迁居于宾比萨拉王之宫。
Sā tathāgate rājagahaṃ upanissāya veḷuvane viharante ‘‘satthā kira rūpe dosaṃ dassetī’’ti rūpamadamattā hutvā ‘‘mayhampi rūpe dosaṃ dasseyyā’’ti bhayena dasabalaṃ dassanāya na gacchati. Rājā cintesi – ‘‘ahaṃ satthu aggupaṭṭhāko, mādisassa ca nāma ariyasāvakassa aggamahesī dasabalaṃ dassanāya na gacchati, na me etaṃ ruccatī’’ti. So kavīhi veḷuvanuyyānassa vaṇṇaṃ bandhāpetvā ‘‘khemāya deviyā savanūpacāre gāyathā’’ti āha. Sā uyyānassa vaṇṇaṃ sutvā gantukāmā hutvā rājānaṃ paṭipucchi. Rājā ‘‘uyyānaṃ gaccha, satthāraṃ pana adisvā āgantuṃ na labhissasī’’ti āha. Sā rañño paṭivacanaṃ adatvāva maggaṃ paṭipajji. Rājā tāya saddhiṃ gacchante purise āha – ‘‘sace devī uyyānato nivattamānā dasabalaṃ passati, iccetaṃ kusalaṃ. Sace na passati, rājāṇāya naṃ dassethā’’ti. Atha kho sā devī divasabhāgaṃ uyyāne caritvā nivattantī dasabalaṃ adisvāva gantuṃ āraddhā. Atha naṃ rājapurisā attano aruciyāva deviṃ satthu santikaṃ nayiṃsu.
这位迦摩提莎在如来所住的王舍城依靠舍卫城外的竹林，修持净戒。她曾因担忧如来是否正见色相缺失，起疑虑说：『世尊是否显露形体上的缺点？』『我也许能见到形体上的缺点吗？』故恐惧不前，未前去觐见十万兵力的尊者。国王思量说：『我是导师的顶礼护持者，迦摩提莎是贤善弟子的尊贵女首，她不愿前往觐见，我心中难以接受。』于是命书贤士为她作赞歌，称为《向迦摩提莎女尊献歌》。听到赞歌后，她生起前去的心，于是询问国王。国王说：『你可去花园中，但未必能觐见导师。』她不违逆国王命令，便前往花园。国王与随从一同同行，言道：『若女尊从花园归来能见十万兵力，则此善事可喜，若不见，则国王应亲自迎见。』女尊在花园中行走半日，观看十万兵力，便起身迈步欲去。于是宫中人因嫉妒她的美丽，不引她进圣者面前。
Satthā taṃ āgacchantiṃ disvā iddhiyā ekaṃ devaccharaṃ nimminitvā tālavaṇṭaṃ gahetvā bījamānaṃ viya akāsi. Khemā devī taṃ disvā cintesi – ‘‘mānamhi naṭṭhā, evarūpā nāma devaccharappaṭibhāgā itthiyo dasabalassa avidūre tiṭṭhanti, ahaṃ etāsaṃ paricārikāpi nappahomi, mānamadaṃ hi nissāya pāpacittassa vasena naṭṭhā’’ti taṃ nimittaṃ gahetvā tameva itthiṃ olokayamānā aṭṭhāsi. Athassā passantiyāva tathāgatassa adhiṭṭhānabalena sā itthī paṭhamavayaṃ atikkamma majjhimavaye ṭhitā viya majjhimavayaṃ atikkamma pacchimavaye ṭhitā viya ca valittacā palitakesā khaṇḍaviraḷadantā ahosi. Tato tassā passantiyāva saddhiṃ tālavaṇṭena parivattitvā paripati. Tato khemā pubbahetusampannattā tasmiṃ ārammaṇe āpāthagate evaṃ cintesi – ‘‘evaṃvidhampi nāma sarīraṃ evarūpaṃ vipattiṃ pāpuṇāti, mayhampi sarīraṃ evaṃgatikameva bhavissatī’’ti. Athassā evaṃ cintitakkhaṇe satthā imaṃ dhammapade gāthamāha –
师尊见她来了，用神通变现一个天人使者，手持棕榈叶，恰如播种一般展现祥瑞。迦摩提莎女尊见状心想：『荧光已散，见此天使显现，是因为大力尊天般的女性侍从远近而立，我不再是其中一人，我因骄慢而失贤德。』她便俯身观视那女性，站起身时如穿越初阶且立于中阶，如从中阶越至后阶时，头发散乱，牙齿缺失。背负棕榈叶转动，跌坐于地。迦摩提莎思惟前因，依止此对象，在念中如是思量：『身形却遭如是的逆境，我的身体也必经历此般变化。』正当她如此思考时，世尊即以此法句教诲她—
‘‘Ye rāgarattānupatanti sotaṃ,
『那些染着贪欲烦恼者，
Sayaṃkataṃ makkaṭakova jālaṃ;
好比自设陷阱的狡猾猿猴，
Etampi chetvāna vajanti dhīrā,
智慧者知破除陷阱后，即能脱困，』
Anapekkhino sabbadukkhaṃ pahāyā’’ti.
『无所依』者，指弃绝一切苦恼。
Sā gāthāpariyosāne ṭhitapade ṭhitāyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. Agāramajjhe vasantena nāma arahattaṃ pattena taṃdivasameva parinibbāyitabbaṃ vā pabbajitabbaṃ vā hoti, sā pana attano āyusaṅkhārānaṃ pavattanabhāvaṃ ñatvā ‘‘attano pabbajjaṃ anujānāpessāmī’’ti satthāraṃ vanditvā rājanivesanaṃ gantvā rājānaṃ anabhivādetvāva aṭṭhāsi. Rājā iṅgiteneva aññāsi – ‘‘ariyadhammaṃ pattā bhavissatī’’ti. Atha naṃ āha – ‘‘devi gatā nu kho satthudassanāyā’’ti. Mahārāja, tumhehi diṭṭhadassanaṃ parittaṃ, ahaṃ pana dasabalaṃ sudiṭṭhamakāsiṃ, pabbajjaṃ me anujānāthāti . Rājā ‘‘sādhu, devī’’ti sampaṭicchitvā suvaṇṇasivikāya bhikkhuniupassayaṃ upanetvā pabbājesi. Athassā ‘‘khemātherī nāma gihibhāve ṭhatvā arahattaṃ pattā’’ti mahāpaññabhāvo pākaṭo ahosi. Idamettha vatthu. Atha satthā aparabhāge jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento khemātheriṃ mahāpaññānaṃ aggaṭṭhāne ṭhapesīti.
此偈终结时，在固定的位次上，正于定境中实现阿拉汉果。住于舍中者名为那，得阿拉汉位后，于特定日期当日必定涅槃或出家。她知自己寿命终尽轨迹，便向导师请允出家，敬礼师长，离开宫室，未曾向国王行礼而立。国王意会其意，谓『已得圣法果报』。遂问曰『天女，去世见佛否？』天女对曰：『至尊因诸王然见受保护，我则得十种神力见佛，愿许我出家。』国王悦纳，授净戒比库尼衣服供养，允其出家。此时有德长者知『此便是名为祗摩长老之妇出家得阿拉汉果』。此事典故即从此起。后世尊在祗树给孤独园坐时，众比库尼依戒律所立，更立祗摩长老为贤德头目。
Uppalavaṇṇātherīvatthu莲华色长老尼事
§237
237. Tatiye uppalavaṇṇāti nīluppalagabbhasadiseneva vaṇṇena samannāgatattā evaṃladdhanāmā therī. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gaṇhitvā aparabhāge mahājanena saddhiṃ satthu santikaṃ gantvā dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ iddhimantīnaṃ aggaṭṭhāne ṭhapentaṃ disvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā taṃ ṭhānantaraṃ patthesi. Sā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsarantī kassapabuddhakāle bārāṇasinagare kikissa kāsirañño gehe paṭisandhiṃ gaṇhitvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni brahmacariyaṃ caritvā bhikkhusaṅghassa pariveṇaṃ katvā devaloke nibbattā.
第237. 第三名为蓝色莲花者，因具蓝莲花胎色名为蓝莲花比库尼。她于荷花出世佛时代，居翡翠山族之家，离恩返里，随大众至世尊所处，听法修行，见世尊将一比库尼安置于德高位者聚会中，七日间施与世尊之僧团大供养，继而目睹此事。她终生行善，生于天人和人间轮回间。迦叶佛时，在巴拉那城鸡王府中，离众七姐妹之内，修持比库法二万年，周行僧团，往生天界。
Tato cavitvā puna manussalokaṃ āgacchantī ekasmiṃ gāme sahatthā kammaṃ katvā jīvanakaṭṭhāne nibbattā. Sā ekadivasaṃ khettakuṭiṃ gacchantī antarāmagge ekasmiṃ sare pātova pupphitaṃ padumapupphaṃ disvā taṃ saraṃ oruyha tañceva pupphaṃ lājapakkhipanatthāya paduminiyā pattañca gahetvā kedāre sālisīsāni chinditvā kuṭikāya nisinnā lāje bhajjitvā pañca lājasatāni gaṇesi. Tasmiṃ khaṇe gandhamādanapabbate nirodhasamāpattito vuṭṭhito eko paccekabuddho āgantvā tassā avidūre aṭṭhāsi. Sā paccekabuddhaṃ disvā lājehi saddhiṃ padumapupphaṃ gahetvā kuṭito oruyha lāje paccekabuddhassa patte pakkhipitvā padumapupphena pattaṃ pidhāya adāsi. Athassā paccekabuddhe thokaṃ gate etadahosi – ‘‘pabbajitā nāma pupphena anatthikā, ahaṃ pupphaṃ gahetvā piḷandhissāmī’’ti gantvā paccekabuddhassa hatthato pupphaṃ gahetvā puna cintesi – ‘‘sace, ayyo, pupphena anatthiko abhavissa, pattamatthake ṭhapetuṃ na adassa, addhā ayyassa attho bhavissatī’’ti puna gantvā pattamatthake ṭhapetvā paccekabuddhaṃ khamāpetvā, ‘‘bhante , imesaṃ me lājānaṃ nissandena lājagaṇanāya puttā assu, padumapupphassa nissandena nibbattanibbattaṭṭhāne me pade pade padumapupphaṃ uṭṭhahatū’’ti patthanaṃ akāsi. Paccekabuddho tassā passantiyāva ākāsena gandhamādanapabbataṃ gantvā taṃ padumaṃ nandamūlakapabbhāre paccekabuddhānaṃ akkamanasopānasamīpe pādapuñchanaṃ katvā ṭhapesi.
后离开天界，再生于人间一乡村，与人为善，生活简朴。一天，她至田舍小屋，田间小水洼中见莲花盛开，采花寄于湖中莲叶，砍去水草，坐于小屋内吃莲叶，计算五百片叶。此时香满山，突然一独觉圣者来此不远处站立。她见独觉圣者，采莲花与叶，坐于屋旁，将莲叶递与圣者手中，并用莲花包覆叶子。圣者离开时说『出家者采无益花，我采花以祭祀』，行至一地又回返，将花置祂所安住处，请求宽恕。继而陈述：『以此莲叶为依持，数叶者如我子孙，莲花为依，令我依止于净土，诸叶因佛力不断生莲花』。独觉圣者闻言，随愿径往香山，置足步于莲花丛之净境，诸独觉同侪环绕其侧。
Sāpi tassa kammassa nissandena devaloke paṭisandhiṃ gaṇhi, nibbattakālato paṭṭhāya cassā pade pade mahāpadumapupphaṃ uṭṭhāsi. Sā tato cavitvā pabbatapāde ekasmiṃ padumassare padumagabbhe nibbatti. Taṃ nissāya eko tāpaso vasati, so pātova mukhadhovanatthāya saraṃ gantvā taṃ pupphaṃ disvā cintesi – ‘‘idaṃ pupphaṃ sesehi mahantataraṃ, sesāni ca pupphitāni, idaṃ makuḷitameva, bhavitabbamettha kāraṇenā’’ti udakaṃ otaritvā taṃ pupphaṃ gaṇhi. Taṃ tena gahitamattameva pupphitaṃ. Tāpaso antopadumagabbhe nipannadārikaṃ addasa. Diṭṭhakālato paṭṭhāya ca dhītusinehaṃ labhitvā padumeneva saddhiṃ paṇṇasālaṃ netvā mañcake nipajjāpesi. Athassā puññānubhāvena aṅguṭṭhake khīraṃ nibbatti. So tasmiṃ pupphe milāte aññaṃ navapupphaṃ āharitvā taṃ nipajjāpesi. Athassā ādhāvanavidhāvanena kīḷituṃ samatthakālato paṭṭhāya padavāre padavāre padumapupphaṃ uṭṭhāsi, kuṅkumarāsissa viyassā sarīravaṇṇo ahosi. Sā appattā devavaṇṇaṃ, atikkantā mānusavaṇṇaṃ ahosi. Sā pitari phalāphalatthāya gate paṇṇasālāyaṃ ohīyati.
她因所作业力，转生天界，生方便现身，每遇危险时，常有大莲花生起化现。后离天界，生于山麓一莲池之莲胎中。依之有一苦行者居住，彼临近溪流求水饮，见莲花思惟：『此花余下比其他更大，余花亦盛，是因因缘应当结此处』，饮水过后采花，而花仅采整朵。苦行者见莲胎中新生花朵，时常前来观赏，得女儿深厚爱护，结伴于莲花间投宿隐处，彼女因福德感应，手指生乳汁。苦行者采花祭祀，又设计游戏，长久以来，每逢月明时节，莲花盛开，身体显现光彩美丽。她得天人相，超越人相，前往父亲果园嬉戏。
Athekadivasaṃ tassā vayappattakāle pitari phalāphalatthāya gate eko vanacarako taṃ disvā cintesi – ‘‘manussānaṃ nāma evaṃvidhaṃ rūpaṃ natthi, vīmaṃsissāmi na’’nti tāpasassa āgamanaṃ udikkhanto nisīdi. Sā pitari āgacchante paṭipathaṃ gantvā tassa hatthato kājakamaṇḍaluṃ aggahesi, āgantvā nisinnassa cassa attanā karaṇavattaṃ dassesi. Tadā so vanacarako manussabhāvaṃ ñatvā tāpasaṃ abhivādetvā nisīdi. Tāpaso taṃ vanacarakaṃ vanamūlaphalāphalehi ca pānīyena ca nimantetvā, ‘‘bho purisa, imasmiṃyeva ṭhāne vasissasi, udāhu gamisassī’’ti pucchi. Gamissāmi, bhante, idha kiṃ karissāmīti. Idaṃ tayā diṭṭhakāraṇaṃ etto gantvā akathetuṃ sakkhissasīti. Sace, ayyo, na icchati, kiṃ kāraṇā kathessāmīti tāpasaṃ vanditvā puna āgamanakāle maggasañjānanatthaṃ sākhāsaññañca rukkhasaññañca karonto pakkāmi.
一日暮年时，父亲果园见一猎人，心念：『人间无此美色，若得验实不然，必询其由』，猎人坐待苦行者到来。父亲见苦行者归家，持其陶制水瓶示现其工艺。猎人识成人形，恭敬苦行者而坐。苦行者以野果饮水及果实供养猎人，曰：『主人，即此处居所为汝当住，亦宜出门往返』，猎人愿随行。苦行者言：『若无意向，何由出此』，受敬礼后离去。后来苦行者多次自显形相，施展树木影像、枝叶形象功，显化种种景象以示现前之神通。
So bārāṇasiṃ gantvā rājānaṃ addasa, rājā ‘‘kasmā āgatosī’’ti pucchi. ‘‘Ahaṃ, deva, tumhākaṃ vanacarako pabbatapāde acchariyaṃ itthiratanaṃ disvā āgatomhī’’ti sabbaṃ pavattiṃ kathesi. So tassa vacanaṃ sutvā vegena pabbatapādaṃ gantvā avidūre ṭhāne khandhāvāraṃ nivesetvā vanacarakena ceva aññehi ca purisehi saddhiṃ tāpasassa bhattakiccaṃ katvā nisinnavelāya tattha gantvā abhivādetvā paṭisanthāraṃ katvā ekamantaṃ nisīdi. Rājā tāpasassa pabbajitaparikkhārabhaṇḍaṃ pādamūle ṭhapetvā, ‘‘bhante, imasmiṃ ṭhāne kiṃ karoma, gacchāmā’’ti āha. Gaccha, mahārājāti. Āma, gacchāmi, bhante. Ayyassa pana samīpe visabhāgaparisā atthīti assumha, asāruppā esā pabbajitānaṃ, mayā saddhiṃ gacchatu, bhanteti. Manussānaṃ cittaṃ nāma duttosayaṃ, kathaṃ bahūnaṃ majjhe vasissatīti . Amhākaṃ rucitakālato paṭṭhāya sesānaṃ jeṭṭhakaṭṭhāne ṭhapetvā paṭijaggissāmi, bhanteti.
那人到了巴拉那西，见到了国王，国王问他说：“你从何而来？”他一一说明缘由，说：“我，天人，是因见到了你们的林中徙役在山脚处呈现神奇的女人宝物，故而来此。”听闻此言，他急速前往山脚，在不远处寻得一处地形阔大之地，安置了帷帐，与林中徙役及其他人共同，用苦修所得的食物完成侍奉，坐下后前去拜见，并相互问答后独自静坐。国王将苦修者出家的法器与装具放于脚下，说：“法师，在此处我该作何事？我去吧。”他答：“去吧，尊敬的国王。”那时国王身侧有一群比库尼说：“这比库尼团好，我愿与他们同行，尊敬的法师。”人心难测，众多众中如何安住呢？他们说：“我将趁此机缘，将剩余的木头安置在大木场，恭敬地做此事。”
So rañño kathaṃ sutvā daharakāle gahitanāmavaseneva, ‘‘amma, padumavatī’’ti dhītaraṃ pakkosi. Sā ekavacaneneva paṇṇasālato nikkhamitvā pitaraṃ abhivādetvā aṭṭhāsi. Atha naṃ pitā āha – ‘‘tvaṃ, amma, vayappattā, imasmiṃ ṭhāne raññā diṭṭhakālato paṭṭhāya vasituṃ ayuttā, raññā saddhiṃ gaccha, ammā’’ti. Sā ‘‘sādhu, tātā’’ti pitu vacanaṃ sampaṭicchitvā abhivādetvā parodamānā aṭṭhāsi. Rājā ‘‘imissā pitu cittaṃ gaṇhāmī’’ti tasmiṃyeva ṭhāne kahāpaṇarāsimhi ṭhapetvā abhisekaṃ akāsi. Atha naṃ gahetvā attano nagaraṃ ānetvā āgatakālato paṭṭhāya sesaitthiyo anoloketvā tāya saddhiṃyeva ramati. Tā itthiyo issāpakatā taṃ rañño antare paribhinditukāmā evamāhaṃsu – ‘‘nāyaṃ, mahārāja, manussajātikā, kahaṃ nāma tumhehi manussānaṃ vicaraṇaṭṭhāne padumāni uṭṭhahantāni diṭṭhapubbāni, addhā ayaṃ yakkhinī, nīharatha naṃ mahārājā’’ti. Rājā tāsaṃ kathaṃ sutvā tuṇhī ahosi.
后来国王听到这个，正如孩提时得名时一样，激动地招呼他的女儿说：“母亲，帕都玛瓦蒂啊。”她一句话，提着扇子出来，向父亲行礼站立。父亲对她说：“女儿啊，你年长，应随国王一起出现在仪式中，去和国王同行吧，母亲。”她答：“是的，父亲。”她接受父亲的话，行礼后起身离开。国王说：“我要照顾这个父亲的心愿。”就在那儿，他安放了一些钱币，举行了加冕典礼。随后他带着他们回到自己的城，到了抵达时刻，观察剩余的女人们，与她们相处。这些女人因嫉妒想破坏国王之间的关系，便说：“这不是国王生的凡人女人，她们曾是辰宿看到的神花，皆为恶鬼的化身，隐藏了她们，陛下啊。”国王听后便默默无语。
Athassa aparena samayena paccanto kupito. So ‘‘garugabbhā padumavatī’’ti taṃ nagare ṭhapetvā paccantaṃ agamāsi. Atha tā itthiyo tassā upaṭṭhāyikāya lañjaṃ datvā ‘‘imissā dārakaṃ jātamattameva apanetvā ekaṃ dārughaṭikaṃ lohitena makkhetvā santike ṭhapehī’’ti āhaṃsu. Padumavatiyāpi nacirasseva gabbhavuṭṭhānaṃ ahosi. Mahāpadumakumāro ekakova kucchiyaṃ paṭisandhiṃ gaṇhi. Avasesā ekūnapañcasatā dārakā mahāpadumakumārassa mātukucchito nikkhamitvā nipannakāle saṃsedajā hutvā nibbattiṃsu. Athassa ‘‘na tāvāyaṃ satiṃ paṭilabhatī’’ti ñatvā upaṭṭhāyikā ekaṃ dārughaṭikaṃ lohitena makkhetvā samīpe ṭhapetvā tāsaṃ itthīnaṃ saññaṃ adāsi. Tā pañcasatāpi itthiyo ekekā ekekaṃ dārakaṃ gahetvā cundakārakānaṃ santikaṃ pesetvā karaṇḍake āharāpetvā attanā attanā gahitadārake tattha nipajjāpetvā bahi lañchanaṃ katvā ṭhapayiṃsu.
不久之后，国王心生愤怒，派人将帕都玛瓦蒂留置于城内。随后这些女人给他的女仆赐酒，说：“这孩子刚出生，快去采一瓢红色的水洒放在他身旁。”帕都玛瓦蒂不久便临产。大帕都玛王子紧抱着只有一根棍子。其余一百五十九个孩子，在大帕都玛王子母亲怀抱中出生，屈膝倒地时，在地上摩擦而死。知道这事无益后，女仆带着一瓢红色水放置在附近，传递女人们的信号。那一百五十九位女人，每人带着一个孩子，送到婴儿监护处，放下孩子后遮盖门面，离开。
Padumavatīpi kho saññaṃ labhitvā taṃ upaṭṭhāyikaṃ ‘‘kiṃ vijātamhi, ammā’’ti pucchi. Sā taṃ santajjetvā ‘‘kuto tvaṃ dārakaṃ labhissasī’’ti vatvā ‘‘ayaṃ te kucchito nikkhantadārako’’ti lohitamakkhitaṃ dārughaṭikaṃ purato ṭhapesi. Sā taṃ disvā domanassappattā ‘‘sīghaṃ naṃ phāletvā apanehi, sace koci passeyya lajjitabbaṃ bhaveyyā’’ti āha. Sā tassā kathaṃ sutvā atthakāmā viya dārughaṭikaṃ phāletvā uddhane pakkhipi.
帕都玛瓦蒂问那女仆：“母亲，这是是谁家孩子？”女仆发怒回答：“你从何得到一个孩子？这是你个放生神的孩子。”她将红色水洒过的水瓢放在前方。她见此伤心地说：“快把它收起来，若有人看见会令人羞耻。”听她这么说，那个女人恨恶地将水瓢抛入园中。
Rājāpi paccantato āgantvā nakkhattaṃ paṭimānento bahinagare khandhāvāraṃ bandhitvā nisīdi. Atha tā pañcasatā itthiyo rañño paccuggamanaṃ āgantvā āhaṃsu – ‘‘tvaṃ, mahārāja, na amhākaṃ saddahasi, amhehi vuttaṃ akāraṇaṃ viya hoti. Tvaṃ mahesiyā upaṭṭhāyikaṃ pakkosāpetvā paṭipuccha, dārughaṭikaṃ te devī vijātā’’ti. Rājā taṃ kāraṇaṃ na upaparikkhitvāva ‘‘amanussajātikā bhavissatī’’ti taṃ gehato nikkaḍḍhi. Tassā rājagehato saha nikkhamaneneva padumapupphāni antaradhāyiṃsu, sarīracchavipi vivaṇṇā ahosi. Sā ekikāva antaravīthiyā pāyāsi. Atha naṃ ekā vayappattā mahallikā itthī disvā dhītusinehaṃ uppādetvā ‘‘kahaṃ gacchasi ammā’’ti āha. Āgantukamhi, vasanaṭṭhānaṃ olokentī vicarāmīti. Idhāgaccha, ammāti vasanaṭṭhānaṃ datvā bhojanaṃ paṭiyādesi.
国王抵达，面向星辰，关上东城门坐下。随后这159位女人前来迎接国王，说：“陛下，你莫相信我们，我们也没有做过没有缘由之事。你派遣王后，询问她，她说你的女神已生了孩子。”国王不细察原因，便从王宫出去说：“她将成为非人。”她出了王宫，帕都玛花和身影消失无踪。她绕着一条侧巷离去。随后一个年长女仆见到她，产生母女之爱问：“母亲，你去哪？”她说：“我是来客，想察看住宿地。”进来后，给她住宿地，又布施食物。
Tassā imināva niyāmena tattha vasamānāya tā pañcasatā itthiyo ekacittā hutvā rājānaṃ āhaṃsu – ‘‘mahārāja, tumhesu yuddhaṃ gatesu amhehi gaṅgādevatāya ‘amhākaṃ deve vijitasaṅgāme āgate balikammaṃ katvā udakakīḷaṃ karissāmā’ti patthitaṃ atthi, etamatthaṃ , deva, jānāpemā’’ti. Rājā tāsaṃ vacanena tuṭṭho gaṅgāyaṃ udakakīḷaṃ kātuṃ agamāsi. Tāpi attanā attanā gahitaṃ karaṇḍakaṃ paṭicchannaṃ katvā ādāya nadiṃ gantvā tesaṃ karaṇḍakānaṃ paṭicchādanatthaṃ pārupitvā pārupitvā udake patitvā karaṇḍake vissajjesuṃ. Tepi kho karaṇḍakā sabbe saha gantvā heṭṭhāsote pasāritajālamhi laggiṃsu. Tato udakakīḷaṃ kīḷitvā rañño uttiṇṇakāle jālaṃ ukkhipantā te karaṇḍake disvā rañño santikaṃ ānayiṃsu. Rājā karaṇḍake disvā ‘‘kiṃ, tātā, karaṇḍakesū’’ti āha. Na jānāma, devāti. So te karaṇḍake vivarāpetvā olokento paṭhamaṃ mahāpadumakumārassa karaṇḍakaṃ vivarāpesi. Tesaṃ pana sabbesampi karaṇḍakesu nipajjāpitadivaseyeva puññiddhiyā aṅguṭṭhato khīraṃ nibbatti. Sakko devarājā tassa rañño nikkaṅkhabhāvatthaṃ antokaraṇḍake akkharāni likhāpesi ‘‘ime kumārā padumavatiyā kucchimhi nibbattā bārāṇasirañño puttā, atha ne padumavatiyā sapattiyo pañcasatā itthiyo karaṇḍakesu pakkhipitvā udake khipiṃsu, rājā imaṃ kāraṇaṃ jānātū’’ti. Karaṇḍake vivaritamatte rājā akkharāni vācetvā dārake disvā mahāpadumakumāraṃ ukkhipitvā ‘‘vegena rathe yojetha, asse kappetha, ahaṃ ajja antonagaraṃ pavisitvā ekaccānaṃ mātugāmānaṃ piyaṃ karissāmī’’ti pāsādaṃ āruyha hatthigīvāya sahassabhaṇḍikaṃ ṭhapetvā bheriṃ carāpesi ‘‘yo padumavatiṃ passati, so imaṃ sahassaṃ gaṇhatū’’ti.
依约定住下后，这159位女人一心向国王说：“陛下，在你们参战时，我们与恒河女神有誓言，‘若我们胜利便完成祭礼，在水中戏耍’，今朝成敬意知此事。”国王满意地去向河中戏水。她们各自隐蔽手中的水瓢，来到水边，把水瓢用水覆盖，使水瓢沉没。水瓢们齐齐走到水下的广网里。戏水后，国王离开，观察网中水瓢，带到国王跟前。国王问：“父亲，这是水瓢吗？”答曰：“不知，神祇。”他打开水瓢查看，先开了大帕都玛王子的水瓢。当所有水瓢打开之日，就伴随着福报诞下甘露。萨咖天帝为国王写了铭文在内侧：“这些孩子出生于帕都玛瓦蒂的孩子们，他们是巴拉那西国王的儿子，帕都玛瓦蒂的159个女人将这159个水瓢投进水中，国王应知道此事。”国王读了铭文，向婴儿说话，托举大帕都玛王子，说：“快快驾车前行，驾驭着骡子，我今日入宫，将使诸母亲喜乐。”他登上宫阙，敲鼓奏鸣，说：“谁见帕都玛，谁赢得这千人。”
Taṃ kathaṃ sutvā padumavatī mātuyā saññaṃ adāsi – ‘‘hatthigīvato sahassaṃ gaṇha, ammā’’ti. Ahaṃ evarūpaṃ gaṇhituṃ na visahāmīti. Sā dutiyampi tatiyampi vutte, ‘‘kiṃ vatvā gaṇhāmi ammā’’ti āha. ‘‘Mama dhītā, padumavatiṃ deviṃ passatī’’ti vatvā gaṇhāhīti. Sā ‘‘yaṃ vā taṃ vā hotū’’ti gantvā sahassacaṅkoṭakaṃ gaṇhi. Atha naṃ manussā pucchiṃsu – ‘‘padumavatiṃ deviṃ passasi, ammā’’ti. ‘‘Ahaṃ na passāmi, dhītā kira me passatī’’ti āha. Te ‘‘kahaṃ pana sā, ammā’’ti vatvā tāya saddhiṃ gantvā padumavatiṃ sañjānitvā pādesu nipatiṃsu. Tasmiṃ kāle sā ‘‘padumavatī devī aya’’nti ñatvā ‘‘bhāriyaṃ vata itthiyā kammaṃ kataṃ, yā evaṃvidhassa rañño mahesī samānā evarūpe ṭhāne nirārakkhā vasī’’ti āha. Tepi rājapurisā padumavatiyā nivesanaṃ setasāṇīhi parikkhipāpetvā dvāre ārakkhaṃ ṭhapetvā rañño ārocesuṃ. Rājā suvaṇṇasivikaṃ pesesi. Sā ‘‘ahaṃ evaṃ na gamissāmi, mama vasanaṭṭhānato paṭṭhāya yāva rājagehaṃ etthantare varapotthakacittattharaṇe attharāpetvā upari suvaṇṇatārakavicittaṃ celavitānaṃ bandhāpetvā pasādhanatthāya sabbālaṅkāresu pahitesu padasāva gamissāmi, evaṃ me nāgarā sampattiṃ passissantī’’ti āha. Rājā ‘‘padumavatiyā yathāruciṃ karothā’’ti āha. Tato padumavatī sabbapasādhanaṃ pasādhetvā ‘‘rājagehaṃ gamissāmī’’ti maggaṃ paṭipajji. Athassā akkantaakkantaṭṭhāne varapotthakacittattharaṇāni bhinditvā padumapupphāni uṭṭhahiṃsu. Sā mahājanassa attano sampattiṃ dassetvā rājanivesanaṃ āruyha sabbe cittattharaṇe tassā mahallikāya posāvanikamūlaṃ katvā dāpesi.
那时，闻此事后，蓮花城的母亲给予了感知，说：“母亲，请你抓取象皮长音蛙的一千只。我无法抓取这样的东西。”她第二次、第三次再三说：“母亲，我要怎样抓取呢？”母亲回答：“我的女儿，请你看那蓮花城的神女。”于是她便去抓取了千只蚱蜢。之后，人们问她：“母亲，你看见蓮花城的神女了吗？”她说：“我未曾见到，女儿啊，想必我看见她了。”他们说：“她在哪里呢，母亲？”于是便同她一同前往，见到了蓮花城，俯身在她足下。当时她知道：“这位正是蓮花城的神女”，便说：“这女子确实行了妇人所当做的事，她作为王后，在这等地方无人守卫下自在居住。”于是王宫侍从们用铁杵围护蓮花城的宫殿，在门口设立警卫，向国王报告。国王派遣了金花鸟。她说：“我不会离去，会在居所附近，从容地穿戴华丽衣饰，手执珍贵宝饰，带着珠宝首饰行走，此后我的城邑必定繁荣富饶。”国王说：“请按你的意愿为蓮花城安排吧。”于是蓮花城整饰所有华丽饰品，走向皇宫。到了固定地点，她断开了手中的念珠，把莲花瓣抛洒。她向众人展示自己的财富，登上宫殿，修剪并供养她的侍女。
Rājāpi kho tā pañcasatā itthiyo pakkosāpetvā ‘‘imāyo te devi dāsiyo katvā demī’’ti āha. Sādhu, mahārāja, etāsaṃ mayhaṃ dinnabhāvaṃ sakalanagare jānāpehīti . Rājā nagare bheriṃ carāpesi – ‘‘padumavatiyā dūbbhikā pañcasatā itthiyo etissā eva dāsiyo katvā dinnā’’ti. Sā ‘‘tāsaṃ sakalanagarena dāsibhāvo sallakkhito’’ti ñatvā ‘‘ahaṃ mama dāsiyo bhujissā kātuṃ labhāmi devā’’ti rājānaṃ pucchi. Tava icchā devīti. Evaṃ sante tameva bhericārikaṃ pakkosāpetvā ‘‘padumavatideviyā attano dāsiyo katvā dinnā pañcasatā itthiyo sabbāva bhujissā katāti puna bheriṃ carāpethā’’ti āha. Sā tāsaṃ bhujissabhāve kate ekūnāni pañcasattaputtāni tāsaṃyeva hatthe posanatthāya datvā sayaṃ mahāpadumakumāraṃyeva gaṇhi.
国王派遣了五百名妇女，说：“你为这位神女做佣人。”他们说：“好，伟大的国王，全城人都会知道这份赏赐。”国王在城中奏鼓游行，说：“蓮花城神女用了五百名妇女做她的仆人并赏赐了她们。”她知道：“这些人全城上下都有仆人身份的标志。”便向国王询问：“我能施加仆人职责给她们吗？”王说：“听你的。”于是她顺从王命，再次奏鼓游行，说：“蓮花城神女用她的仆人做了五百名妇女，这样她就会拥有所有权。”她给这些仆人抚养了一百五十七名男孩，作为手下，并收养了大王子蓮花城。
Atha aparabhāge tesaṃ kumārānaṃ kīḷanavaye sampatte rājā uyyāne nānāvidhaṃ kīḷanaṭṭhānaṃ kāresi. Te attano soḷasavassuddesikakāle sabbeva ekato hutvā uyyāne padumasañchannāya maṅgalapokkharaṇiyā kīḷantā navapadumāni pupphitāni purāṇapadumāni ca vaṇṭato patantāni disvā ‘‘imassa tāva anupādinnakassa evarūpā jarā pāpuṇāti, kimaṅgaṃ pana amhākaṃ sarīrassa. Idampi hi evaṃgatikameva bhavissatī’’ti ārammaṇaṃ gahetvā sabbeva paccekabodhiñāṇaṃ nibbattetvā uṭṭhāyuṭṭhāya padumakaṇṇikāsu pallaṅkena nisīdiṃsu.
之后，那些孩子们在游戏之年时，国王在花园里设立了各种游乐场所。那时这些孩子们在他们十六岁生日聚会时，大家都聚集在一起，在种满莲花的池塘边的吉祥莲树下玩耍；看见新开的九朵莲花和凋落的旧莲花，便有了这念头：“这正像那未受因缘所缠缚者的衰老，我们的身躯迟早也是如此。”正因如此，他们静心观察，进入了独觉智，起来坐在莲花旁边的长椅上。
Atha tehi saddhiṃ āgatā rājapurisā bahugataṃ divasaṃ ñatvā ‘‘ayyaputtā tumhākaṃ velaṃ jānāthā’’ti āhaṃsu. Te tuṇhī ahesuṃ. Te purisā gantvā rañño ārocesuṃ – ‘‘kumārā deva, padumakaṇṇikāsu nisinnā, amhesu kathentesupi vacībhedaṃ na karontī’’ti. Yathāruciyā tesaṃ nisīdituṃ dethāti. Te sabbarattiṃ gahitārakkhā padumakaṇṇikāsu nisinnaniyāmeneva aruṇaṃ uṭṭhāpesuṃ. Purisā punadivase upasaṅkamitvā ‘‘devā velaṃ jānāthā’’ti āhaṃsu. Na mayaṃ devā, paccekabuddhā nāma mayanti. Ayyā, tumhe bhāriyaṃ kathaṃ kathetha, paccekabuddhā nāma tumhādisā na honti, dvaṅgulakesamassudharā kāye paṭimukkaaṭṭhaparikkhārā hontīti. Te dakkhiṇahatthena sīsaṃ parāmasiṃsu. Tāvadeva gihiliṅgaṃ antaradhāyi, aṭṭha parikkhārā kāye paṭimukkāva ahesuṃ. Tato passantasseva mahājanassa ākāsena nandamūlakapabbhāraṃ agamaṃsu.
突然，一天，许多王宫侍从来到这里，知道了多日的情况，说：“尊者之子们，你们知道时候了吗？”他们保持沉默。众人去向国王报告：“王子们坐在莲花边的长椅上，即便我们有话要说，也不敢吵闹。”国王说：“让他们按照意愿坐着吧。”他们皆坐定，持守守卫，在莲花旁边如常安静坐着。次日，侍从又前来，说：“尊者们，知道时间了吗？”他们答：“我们不是尊者，是独觉者（paccekabuddha）。夫人们，你们如何对待妻子？你们所称为独觉者的并非彼等，身长二横指，体表有白毛和裸露毛髮。”他们用右手推了推头。立刻那侍从消失，八处裸露毛髮裸现。于是旁观众生从天空中降下辉光。
Sāpi kho, padumavatī devī, ‘‘ahaṃ bahuputtā hutvā niputtā jātā’’ti hadayasokaṃ patvā teneva sokena kālaṃ katvā rājagahanagaradvāragāmake sahatthena kammaṃ katvā jīvanakaṭṭhāne nibbatti. Aparabhāge kulagharaṃ gantvā ekadivasaṃ sāmikassa khettaṃ yāguṃ haramānā tesaṃ attano puttānaṃ antare aṭṭha paccekabuddhe bhikkhācāravelāya ākāsena gacchante disvā sīghaṃ sīghaṃ gantvā sāmikassa ārocesi – ‘‘passa, ayya, paccekabuddhe, ete nimantetvā bhojessāmā’’ti. So āha – ‘‘samaṇasakuṇā nāmete aññatthāpi evaṃ caranti, na ete paccekabuddhā’’ti. Te tesaṃ kathentānaṃyeva avidūre ṭhāne otariṃsu. Sā itthī taṃdivasaṃ attano bhattakhajjabhojanaṃ tesaṃ datvā ‘‘svepi aṭṭha janā mayhaṃ bhikkhaṃ gaṇhathā’’ti āha. Sādhu, upāsike, tava sakkāro ettakova hotu, āsanāni ca aṭṭheva hontu, aññepi bahū paccekabuddhe disvā tava cittaṃ pasādeyyāsīti. Sā punadivase aṭṭha āsanāni paññāpetvā aṭṭhannaṃ sakkārasammānaṃ paṭiyādetvā nisīdi.
蓮花城神女亦因“生下许多子女又丧失了他们”的悲痛，消沉悲伤一阵后度过，便在人世间城门权衡事情、与人交往。在此之后，她去到族家一日，主人正带着田间作物劳作，她看到八位独觉者托钵乞食的情景，心里不安，便赶快前去告诉主人：“看哪，尊者，这些独觉者已经被邀请来享用供养。”主人答：“他们是名僧，不是独觉者。”当他们谈话时，来到不远处坐下。该女子用自己整年的粮食食物施予他们，说：“请您们八位，都来领取我的乞食。”真诚的尊敬因您而生，座位有八个，其他许多独觉者看到您的诚敬之心，也应该生起欢喜。”次日，她安排了八个座位，接待给予了八位独觉者恰当的尊敬，坐下。
Nimantitapaccekabuddhā sesānaṃ saññaṃ adaṃsu – ‘‘mārisā, ajja aññattha agantvā sabbeva tumhākaṃ mātu saṅgahaṃ karothā’’ti. Te tesaṃ vacanaṃ sutvā sabbeva ekato ākāsena āgantvā mātu-gehadvāre pāturahesuṃ. Sāpi paṭhamaṃ laddhasaññatāya bahūpi disvā na kampittha, sabbepi te gehaṃ pavesetvā āsanesu nisīdāpesi. Tesu paṭipāṭiyā nisīdantesu navamo aññāni aṭṭha āsanāni māpetvā sayaṃ dhurāsane nisīdi. Yāva āsanāni vaḍḍhanti, tāva gehaṃ vaḍḍhati. Evaṃ tesu sabbesupi nisinnesu sā itthī aṭṭhannaṃ paccekabuddhānaṃ paṭiyāditaṃ sakkāraṃ pañcasatānampi yāvadatthaṃ datvā aṭṭha nīluppalahatthake āharitvā nimantitapaccekabuddhānaṃyeva pādamūle ṭhapetvā āha – ‘‘mayhaṃ, bhante, nibbattanibbattaṭṭhāne sarīravaṇṇo imesaṃ nīluppalānaṃ antogabbhavaṇṇo viya hotū’’ti patthanaṃ akāsi. Paccekabuddhā mātu anumodanaṃ katvā gandhamādanaṃyeva agamaṃsu.
被邀请的独觉者们悉数来到，对众说：“夫人们，今日不要往别处去，请务必照顾你们的母亲。”听了他们的话，众人一同前往，站在母亲家门口。她们初次得到邀请时，未曾动摇，全部进入屋内坐下。她们依次排坐，第九个人安排了八个座位自己坐在主位上。座位渐增，房屋跟着增大。如此，这位女子在诸位独觉者中布施了八百五十件礼物，拿着八只蓝色莲花，献于被邀请独觉者的足下，说：“尊者，我的身体颜色如若这些莲花的内在颜色。”独觉者们认可此举，接受了花香供养。
Sāpi yāvajīvaṃ kusalaṃ katvā tato cutā devaloke nibbattitvā imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule paṭisandhiṃ gaṇhi, nīluppalagabbhasamānavaṇṇatāya cassā uppalavaṇṇātveva nāmaṃ akaṃsu. Athassā vayappattakāle sakalajambudīparājāno ca seṭṭhino ca seṭṭhissa santikaṃ pahiṇiṃsu – ‘‘dhītaraṃ amhākaṃ detū’’ti . Apahiṇanto nāma nāhosi. Tato seṭṭhi cintesi – ‘‘ahaṃ sabbesaṃ manaṃ gahetuṃ na sakkhissāmi, upāyaṃ panekaṃ karissāmī’’ti dhītaraṃ pakkosāpetvā ‘‘pabbajituṃ amma sakkhissasī’’ti āha. Tassā pacchimabhavikattā pituvacanaṃ sīse āsittasatapākatelaṃ viya ahosi, tasmā pitaraṃ ‘‘pabbajissāmi, tātā’’ti āha. So tassā sakkāraṃ katvā bhikkhuniupassayaṃ netvā pabbājesi. Tassā acirapabbajitāya eva uposathāgāre kālavāro pāpuṇi. Sā dīpaṃ jāletvā uposathāgāraṃ sammajjitvā dīpasikhāya nimittaṃ gaṇhitvā punappunaṃ olokayamānā tejokasiṇārammaṇaṃ jhānaṃ nibbattetvā tadeva pādakaṃ katvā arahattaṃ pāpuṇi. Arahattaphalena saddhiṃyeva ca iddhivikubbane ciṇṇavasī ahosi. Sā aparabhāge satthu yamakapāṭihāriyakaraṇadivase ‘‘ahaṃ, bhante, pāṭihāriyaṃ karissāmī’’ti sīhanādaṃ nadi. Satthā idaṃ kāraṇaṃ aṭṭhuppattiṃ katvā jetavanavihāre nisinno paṭipāṭiyā bhikkhuniyo ṭhānantare ṭhapento imaṃ theriṃ iddhimantīnaṃ aggaṭṭhāne ṭhapesīti.
有一位沙玛内拉，在其有生之年修行善法已毕，然后往生天界。于本次佛陀出世时，于萨瓦提（萨瓦提城）最富有的商家安居，因肤色与青莲花的花蕾相似，故人以青莲花为其名。及他年迈时，天下犹如全印度的诸王与品级尊贵的富商等，都来亲近他，主人便说：“要为我们女儿择婿。”但对方无意承认此事。于是主人思虑曰：“我不能使众人皆欢心，只有一计可施。”于是便做媒，将女儿许配，说：“你可出家，我定支持你。”其女受其父之言，如注头上滴落的油一般恭敬。父亲说：“我将出家，父亲啊。”他恭敬女儿，领女儿到比库尼寺院出家。她刚出家后，便遇上了守斋日。她点燃灯火，庄严净洁寺院，以灯火为明相，反复观视，止息了对诸色相的眷恋，入于禅那之定，最终证得阿拉汉果。因得阿拉汉果，立时获得神通变化，如意自在。在佛陀于现世对治魔王的日子，她如狮吼般宣说：“我当行神通。”佛陀由此事成就，坐于揭柞林寺，按次次第教诲群比库尼，并在这些有神通者的首领处安置这位长老。
Paṭācārātherīvatthu巴嗒遮拉长老尼事
§238
238. Catutthe vinayadharānaṃ yadidaṃ paṭācārāti paṭācārā therī vinayadharānaṃ aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gaṇhitvā aparabhāge satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaritvā kassapabuddhakāle kikissa kāsirañño gehe paṭisandhiṃ gaṇhitvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni brahmacariyaṃ caritvā bhikkhusaṅghassa pariveṇaṃ katvā puna devaloke nibbattitvā ekaṃ buddhantaraṃ sampattiṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhigehe paṭisandhiṃ gaṇhi.
第二百三十八条 这是第四卷律藏中关于比库尼戒律的内容。所谓比库尼戒律大师，是指这位比库尼在莲花佛时代，在鸿雁村一户贵族家中住过。及佛陀继续宣说教法时期，她目睹佛陀安置一比库尼做戒律的大领导，并见佛陀亲自处理有关事宜后，那比库尼终身修习善法，周游天人和人间。至咖萨巴佛时代，她归依国王丕基萨家，作为其七十三姐妹之一，在世间行持清净梵行，修行二万载。护持比库僧团的法规后，她往生天界。再次遇佛陀出世，生于萨瓦提最富有家族。
Sā aparabhāge vayappattā attano gehe ekena kammakārena saddhiṃ santhavaṃ katvā aparabhāge attano samānajātikaṃ kulaṃ gacchantī katasanthavassa purisassa saññaṃ adāsi – ‘‘na tvaṃ sve paṭṭhāya maṃ paṭihārasatenapi daṭṭhuṃ labhissasi, sace te kammaṃ atthi, idāni maṃ gaṇhitvā gacchāhī’’ti. So ‘‘evaṃ hotū’’ti anucchavikaṃ hatthasāraṃ gahetvā taṃ ādāya nagarato tīṇi cattāri yojanāni paṭikkamitvā ekasmiṃ gāmake vāsaṃ kappesi.
她老了后，因夫妻间只有一儿一女，便与儿子同意立契约。与女儿同出同入，若有人对女儿有意，她将告知儿子：“即便你手里有业力，也难以获得她的青睐。如今请接受女人，带她离开。”儿子答应说：“愿如所言。”便带着芥蓝包袱，出城行三四由旬，定居于一村落。
Atha aparabhāge tassā kucchiyaṃ gabbho patiṭṭhāsi. Sā gabbhe paripakke ‘‘idaṃ amhākaṃ anāthaṭṭhānaṃ, kulagehaṃ gacchāma sāmī’’ti āha. So ‘‘ajja gacchāma, sve gacchāmā’’ti gantuṃ asakkonto kālaṃ vītināmesi. Sā tassa kāraṇaṃ ñatvā ‘‘nāyaṃ bālo maṃ nessatī’’ti tasmiṃ bahi gate ‘‘ekikāva kulagehaṃ gamissāmī’’ti maggaṃ paṭipajji. So āgantvā taṃ gehe apassanto paṭivissake pucchitvā ‘‘kulagehaṃ gatā’’ti sutvā ‘‘maṃ nissāya kuladhītā anāthā jātā’’ti padānupadikaṃ gantvā sampāpuṇi. Tassā antarāmaggeva gabbhavuṭṭhānaṃ ahosi. Tato ‘‘yassatthāya mayaṃ gaccheyyāma, so attho antarāmaggeva nipphanno, idāni gantvā kiṃ karissāmā’’ti paṭinivattiṃsu. Puna tassā kucchiyaṃ gabbho patiṭṭhāsīti purimanayeneva vitthāretabbaṃ.
随后她在那处安顿下来，怀孕了。胎儿一满，她说：“这孩子是我们的孤儿，咱们去娘家吧。”丈夫因内疚不愿去，便拖延时间。她了解丈夫心意，便说：“这个傻瓜不会抛弃我。”遂独自外出，决意返回娘家。在途中丈夫见她回来，追上问道：“已回娘家了吗？”听得回答说：“我因依靠娘家女儿，成了孤儿。”遂陪她回家，正是她分娩之时。大家心想：“既然是回娘家之因，此事已成。如今若去做何？”于是决定暂留怀孕之女。
Antarāmagge panassā gabbhavuṭṭhāne jātamatteyeva catūsu disāsu mahāmegho uṭṭhahi. Sā taṃ purisaṃ āha – ‘‘sāmi, avelāya catūsu disāsu megho uṭṭhito, attano vasanaṭṭhānaṃ kātuṃ vāyamāhī’’ti. So ‘‘evaṃ karissāmī’’ti daṇḍakehi kuṭikaṃ katvā ‘‘chadanatthāya tiṇaṃ āharissāmī’’ti ekasmiṃ mahāvammikapāde tiṇaṃ chindati. Atha naṃ vammike nipanno kaṇhasappo pāde ḍaṃsi, so tasmiṃyeva ṭhāne patito. Sāpi ‘‘idāni āgamissati, idāni āgamissatī’’ti sabbarattiṃ khepetvā ‘‘addhā maṃ so ‘anāthā esā’ti magge chaḍḍetvā gato bhavissatī’’ti āloke sañjāte padānusārena olokentī vammikapāde patitaṃ disvā ‘‘maṃ nissāya naṭṭho puriso’’ti paridevitvā daharadārakaṃ passenādāya mahallakaṃ aṅgulīhi gāhāpetvā maggena gacchantī antarāmagge ekaṃ uttānanadiṃ disvā ‘‘dvepi dārake ekappahāreneva ādāya gantuṃ na sakkhissāmī’’ti jeṭṭhakaṃ orimatīre ṭhapetvā daharaṃ paratīraṃ netvā pilotikacumbaṭake nipajjāpetvā puna nivattitvā ‘‘itaraṃ gahetvā gamissāmī’’ti nadiṃ otari.
怀孕期间，雷雨大云于四方聚集。她告知丈夫：“丈夫，天云云集，咱们安居之所当造房防雨。”丈夫应允，筑小屋，准备了草料作屋顶。他刚蜷伏于草屋，黑蛇突现咬其足，蛇倒下。她不断思惟：“此人今必死，此人今必死。”而今尽管躺卧于屋，却忆念那以“此乃孤女”散去的道路，望见倒伏蛇处，悲愤泪下，抓住幼儿指头，踏着道路前行。在途中遇见一条横亘河流，念叨“小儿与大儿裹挟一处，不能逐一牵引。”遂将大儿安置于河边，抱着幼儿涉渡河流。
Athassā nadīmajjhaṃ pattakāle eko seno ‘‘maṃsapiṇḍo aya’’nti saññāya dārakaṃ vijjhituṃ āgacchati. Sā hatthaṃ pasāretvā senaṃ palāpesi. Tassā taṃ hatthavikāraṃ disvā mahallakadārako ‘‘maṃ pakkosatī’’ti saññāya nadiṃ otaritvā sote patito yathāsotaṃ agamāsi . Sopi seno tassā asampattāya eva taṃ daharadārakaṃ gaṇhitvā agamāsi. Sā balavasokābhibhūtā antarāmagge imaṃ vilāpagītaṃ gāyantī gacchati –
当渡河至半时，一军队显现，企图刺杀幼儿，她伸手抵御，大儿知其意并认出她说道：“母亲，我助你。”随后她手托幼儿，步出河岸。那军队追击未及，幼儿得救。她因悲伤愤怒，独自歌唱哀泣，继续前行。
‘‘Ubho puttā kālaṅkatā, panthe mayhaṃ patī mato’’ti.
『二子俱为污秽者，于我道路乃属恶友』。
Sā evaṃ vilapamānāva sāvatthiṃ patvā kulasabhāgaṃ gantvāpi sokavaseneva attano gehaṃ vavatthapetuṃ asakkontī ‘‘imasmiṃ ṭhāne evaṃvidhaṃ nāma kulaṃ atthi, kataraṃ taṃ geha’’nti paṭipucchi. Tvaṃ taṃ kulaṃ paṭipucchitvā kiṃ karissasi? Tesaṃ vasanagehaṃ vātappahārena patitaṃ, tattheva te sabbepi jīvitakkhayaṃ pattā, atha ne khuddakamahallake ekacitakasmiṃyeva jhāpenti, passa esā dhūmavaṭṭi paññāyatīti. Sā taṃ kathaṃ sutvāva kiṃ tumhe vadathā’’ti attano nivatthasāṭakaṃ sandhāretuṃ asakkontī jātaniyāmeneva bāhā paggayha kandamānā ñātīnaṃ citakaṭṭhānaṃ gantvā taṃ vilāpagītaṃ paripuṇṇaṃ katvā paridevamānā –
她如此哀叹着，便至沙瓦提，前往族众会所，然虽欲以悲痛之情居住本宅，却无力成就。乃问曰：『此处本有名为族众者，何为宅舍？』汝问此族，将作何为？因其居所坠于风害，诸般生命随即灭亡，其后或有幼小之子在一隅熬火护炭，见一片烟云生起。闻此语见，尔等将何言？』因无力安置自己一小仓廪，犹如临产妇携胳膊而抱头，哀号前往亲族坟地，唱尽其哀歌，悲戚无尽。
‘‘Ubho puttā kālaṅkatā, panthe mayhaṃ patī mato;
『二子俱为污秽者，于我道路乃属恶友；
Mātā pitā ca bhātā ca, ekacitakasmiṃ ḍayhare’’ti. –
母亲父亲及兄弟，于一火中悉伍散。』
Āha. Aññena janena sāṭakaṃ dinnampi phāletvā phāletvā chaḍḍeti. Atha naṃ diṭṭhadiṭṭhaṭṭhāne mahājano parivāretvā carati. Athassā ‘‘ayaṃ paṭācāraṃ paṭapariharaṇaṃ vinā caratī’’ti paṭācārāteva nāmaṃ akaṃsu. Yasmā cassā so naggabhāvena alajjīācāro pākaṭo ahosi, tasmā patito ācāro assāti paṭācārātveva nāmaṃ akaṃsu.
其言：他人曾予其仓廪，彼弃之不取，此处他众环绕而行。众谓其曰：『此行乃离弃正道，舍断故迹也。』彼因露出天性，自无颜面行为彰显，故名为离舍者。
Sā ekadivasaṃ satthari mahājanassa dhammaṃ desente vihāraṃ pavisitvā parisapariyante aṭṭhāsi. Satthā mettāpharaṇena pharitvā ‘‘satiṃ paṭilabha, bhagini, satiṃ paṭilabha, bhaginī’’ti āha. Tassā satthu vacanaṃ sutvā balavahirottappaṃ āgataṃ, sā tattheva bhūmiyaṃ nisīdi. Avidūre ṭhito puriso uttarisāṭakaṃ khipitvā adāsi. Sā taṃ nivāsetvā dhammaṃ assosi. Satthā tassā cariyavasena imā dhammapade gāthā āha –
一日，她至师处，见众说法，进入禅房，静坐。师因慈悲教诲曰：『汝得念，姊妹得念，汝得念，妹妹得念。』闻师言，除强劲酷热，尔立于地而坐。近处有男子，急递北仓廪与她。她受而安之，闻法修学。师因其行为，吟诵此法句偈：
‘‘Na santi puttā tāṇāya, na pitā nāpi bandhavā;
『子非所护，父亦非所护，亲属亦非所护』，
Antakenādhipannassa, natthi ñātīsu tāṇatā.
执持不善者所占据，诸亲属中无护持者。
‘‘Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;
『了解此理的人，具足德行，智慧纯明，』，
Nibbānagamanaṃ maggaṃ, khippameva visodhaye’’ti. (dha. pa. 288-289);
『当速净除烦恼，通达涅槃之道』。
Sā gāthāpariyosāne yathāṭhitāva sotāpattiphale patiṭṭhāya satthāraṃ upasaṅkamitvā vanditvā pabbajjaṃ yāci. Satthā ‘‘tassā bhikkhuniupassayaṃ gantvā pabbajā’’ti pabbajjaṃ sampaṭicchi. Sā pabbajitvā nacirasseva arahattaṃ patvā buddhavacanaṃ gaṇhantī vinayapiṭake ciṇṇavasī ahosi. Aparabhāge satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento paṭācāraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesīti.
此偈终结时，已证初果的比库尼如实知见，面诵此偈，恭敬来至世尊前，顶礼后请请出家。世尊告曰：『当至比库尼部众处出家』，于是她得从命出家。出家后不久即证阿拉汉境界，奉持佛语，乃至受持律藏成为熟达住持。后世尊于竹林精舍坐时，比库尼们依修行戒仪排列等次，安立出家眷属，置于戒律最高处。
Dhammadinnātherīvatthu法施长老尼事
§239
239. Pañcame dhammakathikānanti dhammakathikānaṃ bhikkhunīnaṃ dhammadinnā aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ parāyattaṭṭhāne nibbattitvā padumuttarassa bhagavato aggasāvakassa sujātattherassa adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā yāvajīvaṃ kusalaṃ katvā sagge nibbatti. Sabbaṃ heṭṭhā khemātheriyā abhinīhāravaseneva veditabbaṃ. Phussabuddhakāle panesā satthu vemātikānaṃ tiṇṇaṃ bhātikānaṃ dānādhikāre ṭhapitakammikassa gehe vasamānā ‘‘ekaṃ dehī’’ti vuttā dve adāsi. Evaṃ sabbaṃ aparihāpentī datvā dvenavutikappe atikkamma kassapabuddhakāle kikissa kāsirañño gehe paṭisandhiṃ gaṇhitvā sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni brahmacariyaṃ caritvā bhikkhusaṅghassa vasanapariveṇaṃ kāretvā ekaṃ buddhantaraṃ devamanussesu saṃsarantī imasmiṃ buddhuppāde kulagehe paṭisandhiṃ gaṇhitvā aparabhāge visākhaseṭṭhino gehaṃ gatā. Visākhaseṭṭhi nāma bimbisārassa sahāyako raññā saddhiṃ dasabalassa paṭhamadassanaṃ gantvā dhammaṃ sutvā sotāpattiphale patiṭṭhito, aparabhāge anāgāmiphalaṃ sacchākāsi.
第239条。所谓第五类说法者，谓比库尼中最精通教法者。传曰，彼于须弥顶舍鸦宫圣者时期初生，在华盖池畔住处修行，担负佛陀弟子长老苏迦陀的教务，调理管理比库尼众。她终身行善往生天界。此皆由贤德长老所持，证知可依。又传自须弥顶舍佛世时，天人、菩萨集合三千比库众起供，护持供养之权由该贤德妇人掌管。其曾传授并持守戒律，强而有力，能转三大劫。至迦叶佛时期，她入赘迦尸国国王家，为七姐妹之一。修行二十千年，护持僧团，兴盛教法达一佛世。后来转生为维萨迦长者家仆，后与王后宾比萨拉共住，闻法证初果，后更证无余涅槃果。
So taṃdivasaṃ gharaṃ gantvā sopānamatthake ṭhitāya dhammadinnāya hatthe pasārite hatthaṃ anālambitvāva pāsādaṃ abhiruhi. Bhuñjamānopi ‘‘imaṃ detha, imaṃ harathā’’ti na byāhari. Dhammadinnā kaṭacchuṃ gahetvā parivisamānā cintesi – ‘‘ayaṃ me hatthālambakaṃ dentiyāpi hatthaṃ na ālambi, bhuñjamānopi kiñci na katheti, ko nu kho mayhaṃ doso’’ti? Atha naṃ bhuttāviṃ ‘‘ko nu kho me, ayya, doso’’ti pucchi. Dhammadinne tuyhaṃ doso natthi, ahaṃ pana ajja paṭṭhāya santhavavasena tumhākaṃ santike nisīdituṃ vā ṭhātuṃ vā āharāpetvā khādituṃ vā bhuñjituṃ vā abhabbo. Tvaṃ sace icchasi, imasmiṃ gehe vasa. No ce icchasi, yattakena te dhanena attho, taṃ gaṇhitvā kulagharaṃ gacchāhīti. Ayyaputta, evaṃ sante ahaṃ tumhehi chaḍḍitakheḷaṃ vamitavamanaṃ sīsena ukkhipitvā na carissāmi, mayhaṃ pabbajjaṃ anujānāthāti. Visākho ‘‘sādhu, dhammadinne’’ti rañño ārocetvā dhammadinnaṃ suvaṇṇasivikāya bhikkhuniupassayaṃ pabbajjatthāya pesesi.
于是，他前往那寓所，站在阶梯基座处，将法衣搭在手中，伸展手臂而无所依靠，登上了殿堂。即使有人送食，他也不曾说“把这个给我，拿这个去”。法衣手中拿着棍子，环顾四周，想着：“这棍子即使给我，也无法依靠我的手，吃食者也一句不言，我有什么过错呢？”随后，已用餐者问他：“尊者，我有什么过失吗？”法衣回答：“你无过，我今因稍事休息而暂停，不能侍坐于你等身边，也不能起立、进食、用膳。若你愿意，可留此屋中；若不愿意，以你所拥有的财物为凭，前往父母家去吧。”尊者之子说：“既如此，我将抛弃你们这些放荡污秽之人，弃绝你们的脸面，永不来往，唯愿允许我出家。”维萨迦应王指示，将法衣送至金刺绣袈裟比库尼婆罗门近事女舍利婆处，供其出家用。
Sā pabbajitvā cintesi – ‘‘ayaṃ tāva seṭṭhi gharamajjhe ṭhitova dukkhassantaṃ akāsi, pabbajjaṃ laddhakālato paṭṭhāya pana mayāpi dukkhassantaṃ kātuṃ vaṭṭatī’’ti ācariyupajjhāyānaṃ santikaṃ gantvā, ‘‘ayye, mayhaṃ ākiṇṇaṭṭhāne cittaṃ na ramati, gāmakāvāsaṃ gacchāmī’’ti āha. Theriyo tassā mahākulā nikkhamma pabbajitabhāvena cittaṃ vāretuṃ asakkontiyo taṃ gahetvā gāmakāvāsaṃ agamaṃsu. Sā atīte madditasaṅkhāratāya nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Athassā etadahosi – ‘‘mayhaṃ kiccaṃ matthakaṃ pattaṃ, idha vasitvā kiṃ karissāmi, rājagahameva gacchāmi, tatra maṃ nissāya bahu ñātisaṅgho puññāni karissatī’’ti theriyo gahetvā nagarameva paccāgatā.
她出家后想到：“这世间富商之家居住虽苦，但离家出家后，我也应该努力求取苦的止息。”于是前往师长和护法比库那处，告知：“尊者，我心不喜莲，愿往村舍居住。”那位长老的老妇人因出家勤修，志求涅槃，亦无法挽留她，遂接纳她去村中居住。因过去修行而多种善业，终得阿拉汉果。她心中念想：“我已完成所当做的事，既住此处，当作何为？便去王舍城，那里依赖亲族众多，成就功德。”于是那位长老送她返回城中。
Visākho tassā āgatabhāvaṃ ñatvā ‘‘sīghaṃ āgatā ukkaṇṭhitā nu kho bhavissatī’’ti sāyanhasamaye tassā santikaṃ gantvā abhivādetvā ekamantaṃ nisinno ‘‘ukkaṇṭhitabhāvaṃ pucchituṃ ayutta’’nti pañcakkhandhādivasena pañhe pucchi, dhammadinnā khaggena uppalanālaṃ chindantī viya pucchitaṃ pucchitaṃ vissajjesi. Upāsako dhammadinnātheriyā ñāṇassa sūrabhāvaṃ ñatvā attano adhigataṭṭhāne paṭipāṭiyā tīsu maggesu sabbākārena pañhe pucchitvā uggahavasena arahattamaggepi pucchi. Dhammadinnātherīpi upāsakassa yāva anāgāmiphalāva visayabhāvaṃ ñatvā ‘‘idāni attano visayaṃ atikkamitvā dhāvatī’’ti taṃ nivattentī ‘‘accasarā, āvuso visākha, pañhe, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ, nibbānogadhañhi , āvuso visākha, brahmacariyaṃ nibbānaparāyaṇaṃ nibbānapariyosānaṃ. Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi. Yathā ca te bhagavā byākaroti, tathā naṃ dhāreyyāsī’’ti (ma. ni. 1.466) āha.
维萨迦知晓她已至，心想：“她若快到，莫非她心中焦躁？”傍晚时分，前往问候，打招呼后坐于一隅，因五蕴等故意关切询问。法衣像鸟儿啄食莲叶般，一问一答地释疑。近事男懂得法衣长老的智识，了知她所证境界及三道修行次第，细致回答并切入正道的阿拉汉法。法衣长老亦了知近事男已达无来果境，语重心长说：“如今你已超越此境，当当远离杂务，且快去。”继续劝说：“朋友维萨迦，问话毋须执着终结，涅槃果位，朋友维萨迦，是出离生死的道、涅槃的终极境界。你当怀此心，往问世尊，如彼世尊所说，务必牢记。”（引自中部尼泊尔经文1.466）
Visākho satthu santikaṃ gantvā sabbaṃ pucchāvissajjananayaṃ kathesi. Satthā tassa vacanaṃ sutvā ‘‘mama dhītāya atītānāgatapaccuppannesu khandhesu taṇhā natthī’’ti vatvā dhammapade imaṃ gāthamāha –
维萨迦前往世尊处，详尽陈述一切问题及解惑。世尊闻言，谓：“我女于已往、未来及现在诸蕴中无渴求。”遂以法语颂歌示现此理曰—
‘‘Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;
“于过去、未来及当下，皆无任何所得；
Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 421);
无所有，无赠与，我如是说，婆罗门。”（法句经421偈）
Tato dhammadinnāya sādhukāraṃ datvā visākhaṃ upāsakaṃ etadavoca – ‘‘paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā visākha, dhammadinnā bhikkhunī. Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evameva byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ, eso cevetassa attho, evañca naṃ dhārehī’’ti. Evametaṃ vatthu samuṭṭhitaṃ. Aparabhāge satthā jetavane nisinno paṭipāṭiyā bhikkhuniyo ṭhānantare ṭhapento idameva cūḷavedallaṃ aṭṭhuppattiṃ katvā theriṃ imasmiṃ sāsane dhammakathikānaṃ aggaṭṭhāne ṭhapesīti.
于是，为了布施正法，秉持善行，向维萨迦居士说：『智慧者维萨迦，持法比库尼，是大慧的维萨迦持法比库尼。如你维萨迦若问我此事，我亦当如法答复你，和持法比库尼所说无异；若此事确属其意，那就应受持此义。』事由如是成立。随后，世尊在揭德林静坐时，按照规矩，比库尼们分阶段地确立了此处略释，即小解经，立这位长老比库尼为持法释义众首领。
Nandātherīvatthu难达长老尼事
§240
240. Chaṭṭhe jhāyīnaṃ yadidaṃ nandāti jhānābhiratānaṃ, nandā therī, aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge satthu dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ jhānābhiratānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā tato kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ satthu nibbattito puretarameva mahāpajāpatigotamiyā kucchimhi paṭisandhiṃ gaṇhi, nandātissā nāmaṃ akaṃsu. Rūpanandātipi vuccati. Sā aparabhāge uttamarūpabhāvena janapadakalyāṇī nāma jātā.
第240章 第六禅喜行者的此事 即喜爱禅定者之喜悦，长老南达昭示。她确在莲花出世佛时期，出身白鹳族，随后在世尊弘法后，听闻佛法，见到设立禅喜众首领的唯一比库尼，随即承担要职，成为持禅喜比库尼的领袖。从那时起，不断转世为天人与人，亲近我们世尊。她前世曾是玛哈巴嘉巴娣果德弥的近侍，并与之相会，因此得名南达提沙，又称美色南达。她后来生于地域美好的地方，得端庄美貌。
Sā amhākaṃ dasabale sabbaññutaṃ patvā anupubbena kapilavatthuṃ āgantvā nandañca rāhulañca pabbājetvā pakkante suddhodanamahārājassa parinibbutakāle ‘‘mahāpajāpatigotamī ca rāhulamātā ca nikkhamitvā satthu santike pabbajitā’’ti ñatvā ‘‘imāsaṃ pabbajitakālato paṭṭhāya mayhaṃ idha kiṃ kamma’’nti mahāpajāpatiyā santikaṃ gantvā pabbaji. Pabbajitadivasato paṭṭhāya ‘‘satthā rūpaṃ garahatī’’ti satthu upaṭṭhānaṃ na gacchati, ovādavāre sampatte aññaṃ pesetvā ovādaṃ āharāpeti. Satthā tassā rūpamadamattabhāvaṃ ñatvā ‘‘attano ovādaṃ attanāva āgantvā gaṇhantu, na bhikkhunīhi aññā pesetabbā’’ti āha. Tato rūpanandā aññaṃ maggaṃ apassantī akāmā ovādaṃ agamāsi.
她具十力，通晓一切，逐步来到咖毕拉瓦图，出家于难陀和罗睺罗，临近净焰王涅槃之时，苏知她已出家，便到玛哈巴嘉巴娣果德弥处，说『玛哈巴嘉巴娣果德弥和罗睺罗母亲修行已出家，今在佛所。』知晓出家日期后，想在这里做什么法事，遂赴玛哈巴嘉巴娣前出家。初入道时，知佛染色欲心，未亲近师长，不入侍教，赴遣诫时体察放弃教诫，亲自呼请教诫，且告诫比库尼不可传他人。南达因见他路不同，不愿采纳教诫。
Satthā tassā caritavasena iddhiyā ekaṃ itthirūpaṃ nimminitvā tālavaṇṭaṃ gahetvā bījamānaṃ viya akāsi. Rūpanandā taṃ disvā cintesi – ‘‘ahaṃ akāraṇeneva pamattā hutvā nāgacchāmi, evarūpāpi itthiyo satthu santike vissatthā caranti. Mama rūpaṃ etāsaṃ rūpassa kalaṃ nāgghati soḷasiṃ, ajānitvāva ettakaṃ kālaṃ na āgatamhī’’ti tameva itthinimittaṃ gaṇhitvā olokentī aṭṭhāsi. Satthā tassā pubbahetusampannatāya ‘‘aṭṭhīnaṃ nagaraṃ kata’’nti (dha. pa. 150) dhammapade gāthaṃ vatvā –
世尊以神通，示现一女形，持椰子拍击，宛如播种。南达见后思惟『我无因无缘而背师，怎会遇此事？诸女於佛前奉行欢喜行。我形色不及此形，未曾见师数十年。』心念女形，注视18岁。世尊因其先前因缘，吟诵法句：“筑骨之城建成。”
‘‘Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā saya’’nti. (su. ni. 195) –
“行步或立坐卧，皆自在。”——法句偈（编号195）——
Suttaṃ abhāsi. Sā tasmiṃyeva rūpe khayavayaṃ paṭṭhapetvā arahattaṃ pāpuṇi. Imasmiṃ ṭhāne idaṃ vatthu heṭṭhā khemātheriyā vatthunā sadisamevāti na vitthāritaṃ. Tato paṭṭhāya, rūpanandā, jhānābhiratānaṃ antare dhurappattā ahosi. Satthā aparabhāge jetavane nisinno paṭipāṭiyā bhikkhuniyo ṭhānantare ṭhapento nandātheriṃ jhāyīnaṃ aggaṭṭhāne ṭhapesīti.
世尊说法。南达于此形中，历三转灭坏之相，证得阿拉汉果。此地同样事迹，此处本未作详载。及至领头后，南达于喜禅者中遭受困难。世尊于揭德林静坐，依规矩，比库尼们分阶段设立了南达长老为禅喜众的首领。
Soṇātherīvatthu索那长老尼事
§241
241. Sattame āraddhavīriyānanti paggahitaparipuṇṇavīriyānaṃ soṇā aggāti dasseti. Ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare kulagehe paṭisandhiṃ gahetvā aparabhāge dhammaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge gharāvāse vutthā bahū puttadhītaro labhitvā sabbepi visuṃ visuṃ gharāvāse patiṭṭhāpesi. Te tato paṭṭhāya ‘‘ayaṃ amhākaṃ kiṃ karissatī’’ti taṃ attano santikaṃ āgataṃ ‘‘mātā’’ti saññampi na kariṃsu. Bahuputtikasoṇā tesaṃ attani agāravabhāvaṃ ñatvā ‘‘gharāvāsena kiṃ karissāmī’’ti nikkhamitvā pabbaji. Atha naṃ bhikkhuniyo ‘‘ayaṃ vattaṃ na jānāti, ayuttaṃ karotī’’ti daṇḍakammaṃ karonti. Puttadhītaro taṃ daṇḍakammaṃ āharantiṃ disvā ‘‘ayaṃ yāvajjadivasā sikkhāmattampi na jānātī’’ti diṭṭhadiṭṭhaṭṭhāne uppaṇḍesuṃ. Sā tesaṃ vacanaṃ sutvā uppannasaṃvegā ‘‘attano gativisodhanaṃ kātuṃ vaṭṭatī’’ti nisinnaṭṭhānepi ṭhitaṭṭhānepi dvattiṃsākāraṃ sajjhāyati. Sā yatheva pubbe bahuputtikasoṇattherīti paññāyittha, evaṃ pacchā āraddhavīriyasoṇattherīti pākaṭā jātā.
241. 第七位精进比库尼即所谓勤勇圆满精进者索那长者，显示其卓越。此人于莲花现佛时期，在鹤城家中受戒，后于他处闻法，见导师设立一位精进比库尼为领袖，遂执行调任职责。她经历百万劫轮回于天人与人间，于现佛时代于娑伽陀家中受戒，后于他地安居，生育众多子女，悉皆在安居中住持清净生活。诸子女见此状况，问道“此人将为我等何为？”亲近却未称其为“母”。众多子女知其轻慢之状，因而询问“以居家人身份，将作何行？”她由此出家修行。比库尼们遂认为“此人不了当前所行，犯戒”，遂对其处以惩戒。子女见此惩戒行状，谓“她连最低限度戒律常持都不知”。听闻此语，她生震动，思惟自己正要清净去向。无论坐卧，反复思惟三十二次。既为昔日勤勇长者，又因此成名，如今显现勤精进索那长者。
Athekadivasaṃ bhikkhuniyo vihāraṃ gacchantiyo ‘‘bhikkhunisaṅghassa udakaṃ tāpeyyāsi, soṇe’’ti vatvā agamaṃsu. Sāpi udakatāpanato puretarameva aggisālāya caṅkamitvā caṅkamitvā dvattiṃsākāraṃ sajjhāyantī vipassanaṃ vaḍḍhesi. Satthā gandhakuṭiyaṃ nisinnova imaṃ obhāsagāthaṃ abhāsi –
某日比库尼外出行走时，忆言“比库尼团水尚未烧热，索那”，遂前往。她仍以前次烧水之处与柴火堆，边走边思惟三十二次而增进观慧。导师坐于香舍，朗诵此光明偈曰——
‘‘Yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ;
“谁寿命长达百年，未见至高法者；
Ekāhaṃ jīvitaṃ seyyo, passato dhammamuttama’’nti. (dha. pa. 115);
单日生活尚可贵，见法者最胜。”（《法句经》115偈）
Sā gāthāpariyosāne arahattaṃ patvā cintesi – ‘‘ahaṃ arahattaṃ pattā, āgantukajano ca anupadhāretvāva mayi avaññāya kiñci vatvā bahuṃ apuññampi pasaveyya, tasmā saṃlakkhaṇakāraṇaṃ kātuṃ vaṭṭatī’’ti. Sā udakabhājanaṃ uddhanaṃ āropetvā heṭṭhā aggiṃ na akāsi. Bhikkhuniyo āgantvā uddhanaṃ olokentiyo aggiṃ adisvā ‘‘imaṃ mahallikaṃ ‘bhikkhunisaṅghassa udakaṃ tāpehī’ti avocumha, ajjāpi uddhane aggimpi na karotī’’ti āhaṃsu. Ayye, kiṃ tumhākaṃ agginā, uṇhodakena nhāyitukāmā bhājanato udakaṃ gahetvā nhāyathāti? Tāpi ‘‘bhavissati ettha kāraṇa’’nti gantvā udake hatthaṃ otāretvā uṇhabhāvaṃ ñatvā ekakuṭaṃ āharitvā udakaṃ gaṇhanti, gahitagahitaṭṭhānaṃ paripūrati. Tadā sabbāva tassā arahatte ṭhitabhāvaṃ ñatvā daharatarā tāva pañcapatiṭṭhitena pādesu patitvā ‘‘mayaṃ, ayye, ettakaṃ kālaṃ tumhe anupadhāretvā viheṭhetvā viheṭhetvā kathayimha, khamatha no’’ti khamāpesuṃ. Vuddhatarāpi ukkuṭikaṃ nisīditvā ‘‘khama, ayye’’ti khamāpesuṃ. Tato paṭṭhāya ‘‘mahallakakāle pabbajitvāpi āraddhavīriyabhāvena nacirasseva aggaphale patiṭṭhitā’’ti theriyā guṇo pākaṭo ahosi. Aparabhāge satthā jetavane nisīditvā bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento soṇattheriṃ āraddhavīriyānaṃ aggaṭṭhāne ṭhapesīti.
偈偈终结时，她证阿拉汉果，思惟曰：“我已得阿拉汉果，外来者不能侮辱我，我虽默不多言，邪功亦不可施加，故应当作标记之事。”她将水缸端起，高置柴火上，不复生火。比库尼前来，见水缸高置，见无火时曰：“这伙计‘尚未烧热比库尼团水’，竟至今未生火。”她答曰：“阿阇耶，何必如此？人洗浴用温水，自取水来浸洗即可。”遂往取水，感知温水状态，将一瓢提取，补足水处。众皆知其已得阿拉汉之位，许诺不辱骂、争执。稍长者亦从高处起身，请求谅解。由此显现比库尼德行，果真“即使年轻时出家，亦凭勤精进得至第一果位。”后于他处，导师在祇树精舍，诸比库尼循例随时轮换设立勤精进比库尼领袖索那长者。
Bakulātherīvatthu巴古拉长老尼事
§242
242. Aṭṭhame dibbacakkhukānaṃ yadidaṃ bakulāti dibbacakkhukānaṃ, bakulā therī, aggāti dasseti. Ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattitvā satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devesu ca manussesu ca saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbattitvā aparabhāge satthu dhammadesanaṃ sutvā paṭiladdhasaddhā pabbajitvā nacirasseva arahattaṃ pāpuṇi. Sā tato paṭṭhāya dibbacakkhumhi ciṇṇavasī ahosi. Aparabhāge satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento imaṃ theriṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapesīti.
242. 第八位天眼长者者名为薄荷树长者，即天眼众中之领袖。此人于莲花现佛时期，在鹤城家中受戒，后闻佛语，见导师设立一位拥有天眼的比库尼为首领，即开始执行管理职责。她历经百万劫流转于天人与人间，于此现佛时代，在娑伽陀家中受戒，后在他处，听闻导师法语，生起坚定信心，出家修行，未久即证阿拉汉果。之后她现天眼，遍视世间。后比库尼于祇树精舍依例轮换，设立这位天眼长者为天眼众领袖。
Kuṇḍalakesātherīvatthu昆达拉给莎长老尼事
§243
243. Navame khippābhiññānanti khippābhiññānaṃ bhikkhunīnaṃ, bhaddā kuṇḍalakesā, aggāti dasseti. Ayampi hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā satthu dhammakathaṃ sutvā satthāraṃ ekaṃ bhikkhuniṃ khippābhiññānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle kikissa kāsirañño gehe sattannaṃ bhaginīnaṃ abbhantarā hutvā vīsati vassasahassāni dasa sīlāni samādāya komārikabrahmacariyaṃ carantī saṅghassa vasanapariveṇaṃ kāretvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare seṭṭhikule paṭisandhiṃ gaṇhi, bhaddātissā nāmaṃ akaṃsu.
第二百四十三条 诸比库尼的速通三明，尊贵的钏发女属于上品中最高者。她于莲花出世佛时代，出生于天鹅家族，听闻世尊法教，见世尊将一位比库尼安置于速通三明第一之位后，执掌了重要职责，然后护持此职。她经历十万劫，以天人和人中游走，至咖萨巴佛时代，出生于卡西国王家，乃七人姐妹之中最尊贵者，生活于二万年，守十戒行公主的梵行，在僧社区中构筑起居生活。一世世以天人、人间轮回，于此佛出世时期，住在王舍城尊贵商贾之家，名为钏女。
Taṃdivasaṃyeva ca tasmiṃ nagare purohitaputto jāto. Tassa jātavelāya rājanivesanaṃ ādiṃ katvā sakalanagare āvudhāni pajjaliṃsu. Purohito pātova rājakulaṃ gantvā rājānaṃ sukhaseyyaṃ pucchi. Rājā ‘‘kuto me, ācariya, sukhaseyyā, ajja sabbarattiṃ rājanivesane āvudhāni pajjalitāni disvā bhayappattā ahumhā’’ti āha. Mahārāja, tappaccayā mā cintayittha, na tumhākaṃyeva gehe āvudhāni pajjaliṃsu, sakalanagare evaṃ ahosīti. Kiṃ kāraṇā, ācariyāti? Amhākaṃ gehe coranakkhattena dārako jāto, so sakalanagarassa sattu hutvā uppanno, tassetaṃ pubbanimittaṃ. Tumhākaṃ upaddavo natthi, sace pana icchatha, hārema nanti. Amhākaṃ pīḷāya asatiyā hāraṇakammaṃ natthīti. Purohito ‘‘mama putto attano nāmaṃ gahetvāva āgato’’ti sattukotevassa nāmaṃ akāsi. Seṭṭhigehepi bhaddā vaḍḍhati, purohitagehepi sattuko vaḍḍhati. So attano ādhāvanavidhāvanena kīḷituṃ samatthakālato paṭṭhāya attano vicaraṇaṭṭhāne yaṃ yaṃ passati, taṃ taṃ sabbaṃ āharitvā mātāpitūnaṃ gehaṃ pūreti. Pitā naṃ kāraṇasahassampi vatvā vāretuṃ nāsakkhi.
同年，在该城中有位祭祀之子出生。其时，他拆毁宫殿，焚烧全城的武器。祭祀立即前往王室，问国王安乐处。国王说：“老师，哪里有安乐处？今日整个王宫的兵器焚毁，使我生起恐惧。”祭祀慰问王者：“陛下，不必忧虑，这兵器只在您的府第被焚，整个王城并无此事。原因何在，老师？您府中曾有小偷出生，是全城之祸患，故此先兆现。阁下无事，如若想治，尽可驱逐。我们的忧患不在此处，且因宫中困扰，无人能除。”祭祀说：“我儿子已回家，自称名叫萨图寇。”他既是上主之家长女之子，又是祭祀之家萨图寇。此子利用技艺，取来见所见之物，送回父母家。父亲即使拿着千两银子也无力驱逐。
Aparabhāge panassa vayappattassa sabbākārenāpi vāretuṃ asakkuṇeyyabhāvaṃ ñatvā dve nīlasāṭake datvā sandhicchedanaupakaraṇañca siṅghāṭakayantañca hatthe datvā ‘‘tvaṃ imināva kammena jīvāhī’’ti naṃ vissajjesi. So taṃdivasato paṭṭhāya siṅghāṭakayantaṃ khipitvā kulānaṃ pāsāde āruyha sandhiṃ chinditvā parakulesu nikkhittabhaṇḍaṃ attanā ṭhapitaṃ viya gahetvā gacchati. Sakalanagare tena aviluttagehaṃ nāma nāhosi. Ekadivasaṃ rājā rathena nagare vicaranto sārathiṃ pucchi – ‘‘kiṃ nu kho imasmiṃ nagare tasmiṃ tasmiṃ ghare chiddameva paññāyatī’’ti. Deva imasmiṃ nagare sattuko nāma coro bhittiṃ chinditvā kulānaṃ santakaṃ haratīti. Rājā nagaraguttikaṃ pakkosāpetvā ‘‘imasmiṃ kira nagare evarūpo nāma coro atthi, kasmā naṃ na gaṇhasī’’ti āha. Mayaṃ, deva, taṃ coraṃ sahoḍḍhaṃ passituṃ na sakkomāti. Sace ajja naṃ coraṃ gaṇhasi, jīvasi. Sace na gaṇhasi, rājāṇaṃ te karissāmīti. Evaṃ devāti nagaraguttiko sakalanagare manusse cāretvā taṃ bhittiṃ chinditvā parabhaṇḍaṃ avaharantaṃ sahoḍḍhameva gahetvā rañño dassesi. Rājā ‘‘imaṃ coraṃ dakkhiṇadvārena nīharitvā ghātethā’’ti āha. Nagaraguttiko rañño paṭissuṇitvā taṃ coraṃ catukke catukke pahārasahassena tāḷento gāhāpetvā dakkhiṇadvāraṃ gacchati.
此后，当此人老去，心知无力去除邪恶，就送给他两把蓝剑和截断工具及披肩，使他持续生存。此人携带披肩，攀登家族厅阁，斩断委托东西物品，携所携物而行。此人在全城之中，已无干净住所。有一日，国王乘车巡游城内，询问车夫：“此城中哪户家墙壁被毁坏？”车夫答：“此城之中姓萨图寇的小偷破坏了墙壁，偷走了家族存放物品。”国王召集城守，说：“此城有这样的小偷，为何没人逮捕？”守卫告曰：“我们天人不能助你抓到此窃贼。今天若捉他，你可活，否则我们将害你王权。”城守遂带人巡视全城，破坏墙壁，取走偷盗物品，像试探同伙般，向国王报告。国王吩咐：“将此小偷驱赶出南门并杀死。”守卫遵命，以四十个四千次敲击声，击号呐喊，来到南门行刑。
Tasmiṃ samaye ayaṃ bhaddā nāma seṭṭhidhītā mahājanassa kolāhalasaddena sīhapañjaraṃ ugghāṭetvā olokentī taṃ sattukaṃ coraṃ tathā nīyamānaṃ disvā ubhohi hatthehi hadayaṃ sandhārentī gantvā sirisayane adhomukhā nipajji . Sā ca tassa kulassa ekadhītā, tenassā ñātakā appamattakampi mukhavikāraṃ sahituṃ na sakkonti. Atha naṃ mātā sayane nipannaṃ disvā ‘‘kiṃ karosi, ammā’’ti pucchi. Etaṃ vajjhaṃ katvā nīyamānaṃ coraṃ addasa, ammāti? Āma, ammāti. Etaṃ labhamānā jīvissāmi, alabhamānāya me maraṇamevāti. Te taṃ nānappakārenapi saññāpetuṃ asakkontā ‘‘maraṇā jīvitaṃ seyyo’’ti sallakkhesuṃ. Athassā pitā nagaraguttikassa santikaṃ gantvā sahassaṃ lañjaṃ datvā ‘‘mayhaṃ dhītā core paṭibaddhacittā, yena kenaci upāyena imaṃ muñcā’’ti āha. So ‘‘sādhū’’ti seṭṭhissa paṭissuṇitvā coraṃ gahetvā yāva sūriyassa atthaṅgamanā ito cito ca papañcāpetvā sūriye atthaṅgate cārakato ekaṃ manussaṃ nīharāpetvā sattukassa bandhanaṃ mocetvā sattukaṃ seṭṭhigehaṃ pesetvā tena bandhanena itaraṃ bandhitvā dakkhiṇadvārena nīharitvā ghātesi. Seṭṭhidāsāpi sattukaṃ gahetvā seṭṭhino nivesanaṃ āgamaṃsu. Taṃ disvā seṭṭhi ‘‘dhītu manaṃ pūressāmī’’ti sattukaṃ gandhodakena nhāpetvā sabbālaṅkārapaṭimaṇḍitaṃ kāretvā pāsādaṃ pesesi. Bhaddāpi ‘‘paripuṇṇo me saṅkappo’’ti anekālaṅkārena alaṅkaritvā taṃ paricarati.
当时，这位名叫钏的富商之女，因世间轰闹之声，推开狮子笼，观察此小偷被看押后，双手抱心，来到枕边俯伏。她乃府上一位女儿，亲戚甚众，不能忍受其面容变化。母亲看见她伏在床边，问：“你做什么，女儿？”她因劝诫被拘禁小偷而哭泣。她说：“若能获得，我便活；未获者，死而已。”她不能以任何方式表达此意，反以“死亡比活着更好”之言自安。她父亲前往守卫处，赏赐千银，吩咐守卫：“我女儿忠于小偷，愿以任何方式放他。”守卫同意，带小偷至日落之前，秘密送其盗贼山，释放其捆绑，送回富商家中。女商出言“充盈我心”，以香水为其沐浴，妆饰其全身，建宫苑以待其侍奉。钏女亦以众多饰品装饰侍养。
Sattuko katipāhaṃ vītināmetvā cintesi – ‘‘imissā pasādhanabhaṇḍakaṃ mayhaṃ bhavissati, kenaci upāyena imaṃ ābharaṇaṃ gahetuṃ vaṭṭatī’’ti samīpe sukhena nisinnakāle bhaddaṃ āha – ‘‘mayhaṃ ekaṃ vacanaṃ vattabbaṃ atthī’’ti. Seṭṭhidhītā sahassalābhaṃ labhitvā viya tuṭṭhamānasā ‘‘vissatthaṃ vadehi, ayyā’’ti āha. Tvaṃ cintesi – ‘‘maṃ nissāya iminā jīvitaṃ laddha’’nti, ahaṃ pana gahitamattova corapapātapabbate adhivatthāya devatāya ‘‘sacāhaṃ jīvitaṃ labhissāmi, balikammaṃ te dassāmī’’ti āyāciṃ. Taṃ nissāya mayā jīvitaṃ laddhaṃ , sīghaṃ balikammaṃ sajjāpehīti. Bhaddā, ‘‘ahaṃ tassa manaṃ pūressāmī’’ti balikammaṃ sajjāpetvā sabbaṃ pasādhanaṃ pasādhetvā ekayāne āruyha sāmikena saddhiṃ corapapātapabbataṃ gantvā ‘‘pabbatadevatāya balikammaṃ karissāmī’’ti abhiruhituṃ āraddhā. Sattuko cintesi – ‘‘sabbesu abhiruhantesu mama imissā ābharaṇaṃ gahetuṃ na okāso bhavissatī’’ti tameva balibhājanaṃ gāhāpetvā pabbataṃ abhiruhi.
小偷几度静坐沉思，说：“此府必成为我藏宝之地，如何得此珍宝饰物？”一日近旁安坐，他语钏女：“有一句话应告你。”富商之女喜获财富，欢喜说：“请明言吧，夫人。”他思忖：“借助她可获生命。”我将稳固盗贼山，向神祗请求助力：“我必得生命，必奉还所欠。”据此，于钏女处获得生命，由她辅佐，安置全部宝物，攀登盗贼山，誓言“必为山神完成供养。”小偷思忖：“群山中登攀者众，我无法取此宝藏。”怀抱宝物，攀登山顶。
So bhaddāya saddhiṃ kathento piyakathaṃ na katheti. Sā iṅgiteneva tassa adhippāyaṃ aññāsi. Atha naṃ so āha – ‘‘bhadde, tava uttarisāṭakaṃ omuñcitvā kāyāruḷhaṃ te pasādhanaṃ ettha bhaṇḍikaṃ karohī’’ti. Sāmi mayhaṃ ko aparādhoti? Kiṃ panāhaṃ, bāle, balikammatthaṃ āgatoti saññaṃ karosi? Ahañhi imissā devatāya yakanaṃ ubbaṭṭhetvā dadeyyaṃ, balikammāpadesena pana tava ābharaṇaṃ gaṇhitukāmo hutvā āgatomhīti. Kassa pana, ayya, pasādhanaṃ, kassa ahanti? Mayaṃ evarūpaṃ na jānāma, aññaṃ tava santakaṃ, aññaṃ mama santakanti. Sādhu, ayya, ekaṃ pana me adhippāyaṃ pūretha, alaṅkataniyāmeneva me purato ca pacchato ca āliṅgituṃ dethāti. So ‘‘sādhū’’ti sampaṭicchi. Sā tena sampaṭicchitabhāvaṃ ñatvā purato āliṅgitvā pacchato āliṅgantī viya hutvā pabbatapapāte pātesi. So patanto ākāseyeva cuṇṇavicuṇṇo ahosi. Tāya kataṃ vicitrabhāvaṃ disvā pabbate adhivatthā devatā guṇakittanavasena imā gāthā āha –
他与钏女同话柔情，非言语所能尽述。意会默识，于身上打开北面衣袍，托付她道：“夫人，请将此宝物置于此衣囊处，涵盖我前后。”她应声。知其受托情况，如前后拥抱状，共同下拜山崖。小偷坠落，宛如空中粉碎。山间神见此异状，唱诵称赞之歌曰：
‘‘Na so sabbesu ṭhānesu, puriso hoti paṇḍito;
『非至一切处，人得为智者』者，
Itthīpi paṇḍitā hoti, tattha tattha vicakkhaṇā.
『女亦得为智者』，且处处能审察周详也。
‘‘Na so sabbesu ṭhānesu, puriso hoti paṇḍito;
『非至一切处，人得为智者』者，
Itthīpi paṇḍitā hoti, muhuttamapi cintaye’’ti. (apa. therī 2.3.31-32);
『女亦得为智者』，即使片刻亦应思惟。」（《阿泼喀·长老尼传》2.3.31-32）
Tato bhaddā cintesi – ‘‘na sakkā mayā iminā niyāmena puna gehaṃ gantuṃ, itova gantvā ekaṃ pabbajjaṃ pabbajissāmī’’ti, nigaṇṭhārāmaṃ gantvā nigaṇṭhe pabbajjaṃ yāci. Atha naṃ te āhaṃsu – ‘‘kena niyāmena pabbajjā hotū’’ti? Yaṃ tumhākaṃ pabbajjāya uttamaṃ, tadeva karothāti. Te ‘‘sādhū’’ti tassā tālaṭṭhinā kese luñcitvā pabbājesuṃ. Kesā puna vaḍḍhantā rāsirāsivasena kuṇḍalāvattā hutvā vaḍḍhiṃsu. Sā teneva kāraṇena kuṇḍalakesā nāma jātā. Sā attano pabbajitaṭṭhāne sabbasippaṃ uggaṇhitvā ‘‘etesaṃ ito uttari viseso natthī’’ti ñatvā gāmanigamarājadhāniyo vicarantī yattha yattha paṇḍitā atthi , tattha tattha gantvā tesaṃ jānanasippaṃ sabbameva uggaṇhāti. Athassā bahūsu ṭhānesu sikkhitabhāvena paṭivādaṃ dātuṃ samatthā na honti. Sā attanā saddhiṃ kathetuṃ samatthaṃ adisvā yaṃ gāmaṃ vā nigamaṃ vā pavisati, tassa dvāre vālukarāsiṃ katvā tattha jambusākhaṃ ṭhapeti. ‘‘Yo mama vādaṃ āropetuṃ sakkoti, so imaṃ sākhaṃ maddatū’’ti samīpe ṭhitānaṃ dārakānaṃ saññaṃ deti. Taṃ sattāhampi maddantā na honti. Atha naṃ gahetvā pakkamati.
于是善女自思：『此规矩难使我复归故家，但既如此，必将独自出家。』乃至往尼拘掘罗园，向那迦叶请出家。于彼众人问曰：『依何规矩得出家？』答曰：『尔等出家之最善者，尔等便为之行。』众言『善』，彼即以杻树枝磨发入沙弥戒。发随增长，如簇簇髻发，且成环绕，如同髻簪。由是故名曰杻树髻。彼在出家处悟悉一切事理，意知『此处诸胜无有』，游行乡邑城邑，至有智者处，即往求学，尽能通达其所知。然她于诸多处无因学成，不能答辩。彼乃觉能与己同述，入村落市镇，设沙之阵阙，以杻树枝置之，而谓近儿辈曰：『若有人敢加我语，汝等当助我。』然而，七日诸童皆不应助。彼遂携杻树枝离去。
Tasmiṃ samaye amhākaṃ bhagavā loke nibbattitvā sāvatthiṃ upanissāya jetavane viharati. Kuṇḍalakesāpi kho anupubbena sāvatthiṃ patvā antonagaraṃ pavisamānā porāṇakaniyāmeneva vālukārāsimhi sākhaṃ ṭhapetvā dārakānaṃ saññaṃ datvā pāvisi. Tasmiṃ samaye dhammasenāpati bhikkhusaṅghe paviṭṭhe ekakova nagaraṃ pavisanto vālukāthūpe jambusākhaṃ disvā ‘‘kasmā ayaṃ ṭhapitā’’ti pucchi. Dārakā taṃ kāraṇaṃ aparihāpetvā kathesuṃ. Evaṃ sante imaṃ gahetvā maddatha, dārakāti. Tesu therassa vacanaṃ sutvā ekacce maddituṃ na visahiṃsu, ekacce taṃkhaṇeyeva madditvā cuṇṇavicuṇṇaṃ akaṃsu. Kuṇḍalakesā bhattakiccaṃ katvā nikkhamantī taṃ sākhaṃ madditaṃ disvā ‘‘kassetaṃ kamma’’nti pucchi. Athassā dhammasenāpatinā kārāpitabhāvaṃ kathayiṃsu. Sā ‘‘attano thāmaṃ ajānanto imaṃ sākhaṃ maddāpetuṃ no visahissati, addhā mahanto eso bhavissati . Ahampi pana khuddikā bhavantī na sobhissāmi, antogāmameva pavisitvā parisāya saññaṃ dātuṃ vaṭṭatī’’ti cintetvā tathā akāsi. Asītikulasahassanivāse nagare sabhāgasabhāgavasena sabbeva sañjāniṃsūti veditabbaṃ.
是时我等世尊已出世间，住于祇园之舍卫城舍卫国。杻树髻亦然，继而往舍卫城内，入旧园如昔设沙之阵阙，以杻树枝为标，示诸童子。时有法军使于比库众入城，见此沙之阵阙与杻树枝，问曰：『此枝谁设？』诸童不遗此因，答之如是。尔时群童言：『仅令其携，以助之』。闻长老言者，有不肯助，有立即助，遂争竞争砍之。杻树髻料理食饮后出，见杻枝被劈，问曰：『此为谁所作业？』即由法军使说明。彼思虑自处不谙，此杻枝若不助，必受大害。自言：『我虽小，不逾光彩，入此城中与众会集，示诸众人。』此城八万户，皆为贵族，宜知彼尽皆有悉知见解。
Theropi bhattakiccaṃ katvā aññatarasmiṃ rukkhamūle nisīdi. Athāyaṃ kuṇḍalakesā mahājanaparivutā therassa santikaṃ gantvā paṭisanthāraṃ katvā ekamantaṃ ṭhatvā, ‘‘bhante, tumhehi sākhā maddāpitā’’ti pucchi. Āma, mayā maddāpitāti. Evaṃ sante tumhehi saddhiṃ amhākaṃ vādo hotu, bhanteti . Hotu, bhaddeti. Kassa pucchā hotu, kassa vissajjananti? Pucchā nāma amhākaṃ pattā, tvaṃ pana tuyhaṃ jānanakaṃ pucchāti. Sā therena dinnaanumatiyā sabbameva attano jānanakaṃ vādaṃ pucchi, thero sabbaṃ vissajjesi. Sā sabbaṃ pucchitvā tuṇhī ahosi. Atha naṃ thero āha – ‘‘tayā bahuṃ pucchitaṃ, mayampi ekaṃ pañhaṃ pucchāmā’’ti. Pucchatha, bhanteti. Ekaṃ nāma kinti? Kuṇḍalakesā ‘‘na jānāmi, bhante’’ti āha. Tvaṃ ettakampi na jānāsi, aññaṃ kiṃ jānissasīti? Sā therassa pādesu patitvā ‘‘tumhākaṃ saraṇaṃ gacchāmi, bhante’’ti āha. Mama saraṇagamanakammaṃ natthi, sadevake loke aggapuggalo dhuravihāre vasati, taṃ saraṇaṃ gacchāhīti. Sā ‘‘evaṃ karissāmi, bhante’’ti sāyanhasamaye satthu dhammadesanāvelāya satthu santikaṃ gantvā pañcapatiṭṭhitena vanditvā ekamantaṃ aṭṭhāsi. Satthā tassā madditasaṅkhārāya cariyāvasena dhammapade imaṃ gāthamāha –
长老做完用膳之事后，坐在某一树根下。此时，名为鬈发的女居士，身边有众多信士，来到长老跟前，问讯后，在一旁站立，说：『尊者，树枝被你们浸湿了。』答曰：『是的，是我浸湿的。』就这样，彼此和睦相处，愿我们的议论成就。答曰：『愿成就，善哉。』问的是谁？回答者又是谁？所谓问者，是我们众人的代表，而你则为你们集体的代表来询问。女居士依尊者所授之允许，问尽一切自识之论，尊者一一答复。问毕，女居士心中安静。然后尊者说：『她问了许多，我也问你一个问题。』答曰：请问吧。『问什么？』鬈发女答曰：『不知尊者所问。』你连这都不知，将来如何知道更多？女居士顿首于尊者脚边说：『我愿依止尊者。』答曰：『我无归依之事，但在天人间，有一至胜圣人修行难遇，愿依止彼。』女居士答言：『我当依此行。』傍晚时分，在佛陀说法时，她前往佛陀附近，五体投地礼拜，然后立于一旁。导师为安住她受教之心，教诲以此法句：
‘‘Sahassamapi ce gāthā, anatthapadasaṃhitā;
『即便有千句法歌，若无利益之句结合；
Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī’’ti. (dha. pa. 101);
唯有一句法歌之句优胜，闻之心宁则得安稳。』（《法句经》101）
Sā gāthāpariyosāne yathāṭhitāva saha paṭisambhidāhi arahattaṃ patvā pabbajjaṃ yāci. Satthā tassā pabbajjaṃ sampaṭicchi. Sā bhikkhunupassayaṃ gantvā pabbaji. Aparabhāge catuparisamajjhe kathā udapādi – ‘‘mahantā vatāyaṃ bhaddā kuṇḍalakesā, yā catuppadikagāthāvasāne arahattaṃ pattā’’ti. Satthā taṃ kāraṇaṃ aṭṭhuppattiṃ katvā theriṃ khippābhiññānaṃ aggaṭṭhāne ṭhapesīti.
法句结尾，女居士如法精进禅定，具净见证，于禅定中证得阿拉汉果，遂乞求出家。导师准予其出家。她入僧院所，出家之后，中期住持四众共议云：『鬈发女居士大德，因四句法歌之结而得阿拉汉果。』导师为此决定，于讲堂设女居士于最前，表彰其成就，令她速证超绝般涅槃。
Bhaddākāpilānītherīvatthu跋达迦毕拉尼长老尼事
§244
244. Dasame pubbenivāsanti pubbe nivutthakkhandhasantānaṃ anussarantīnaṃ bhaddā kāpilānī aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattitvā satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ pubbenivāsaṃ anussarantīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā anuppanne buddhe bārāṇasiyaṃ kulagehe paṭisandhiṃ gaṇhitvā attano sāmibhaginiyā saddhiṃ kalahaṃ karontī tāya paccekabuddhassa piṇḍapāte dinne, ‘‘ayaṃ imassa piṇḍapātaṃ datvā attano vasaṃ vattetī’’ti paccekabuddhassa hatthato pattaṃ gaṇhitvā bhattaṃ chaḍḍetvā kalalassa pūretvā adāsi. Mahājano ‘‘bālā aya’’nti garahitvā, ‘‘yāya te saddhiṃ kalaho kato, tassā kiñci na karosi, paccekabuddho te kiṃ aparajjhatī’’ti āha. Sā tesaṃ vacanena lajjāyamānā puna pattaṃ gahetvā kalalaṃ hāretvā dhovitvā gandhacuṇṇena ubbaṭṭetvā catumadhurassa pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ paccekabuddhassa hatthe ṭhapetvā ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ paṭṭhapesīti sabbaṃ mahākassapattherassa vatthumhi vuttanayeneva veditabbaṃ.
244. 第十讲述前世记忆。此女名为迦毗罗尼，成佛莲花现身时代，诞生于鸿雁家族，听闻佛陀教法后，见导师设立一比库尼传承，对前世记忆者俨然确立权威。她历经无数劫天人轮回，终至现世，生于巴拉那西一贵族之家，于那里与其伴侣争论，接受辟支佛托钵时亲自执持托钵，放弃饮食，将粥盛满后奉献。大众谓其为愚人，指责她如此争论徒劳，辟支佛受嘲讽但不以为意。她羞愧之下，再次执持托钵，用香灰洗涤，施以芬芳香粉，盛入四味甘露，上覆莲色佛面印，置于辟支佛手中，祈愿『如同此托钵显现光辉，我之身体亦当显现光辉』，此事应与大咖萨巴长老所述相符。
Mahākassapatthero pana dakkhiṇamaggaṃ gahetvā dasabalassa santikaṃ bahuputtakanigrodhamūlaṃ gato, ayaṃ bhaddā kāpilānī vāmamaggaṃ gaṇhitvā mātugāmassa pabbajjāya ananuññātabhāvena paribbājikārāmaṃ agamāsi. Yadā pana mahāpajāpatigotamī pabbajjañca upasampadañca labhi, tadā sā therī theriyā santike pabbajjañca upasampadañca labhitvā aparabhāge vipassanāya kammaṃ karontī arahattaṃ patvā pubbenivāsañāṇe ciṇṇavasī ahosi. Atha satthā jetavane nisīditvā bhikkhuniyo paṭipāṭiyā ṭhānantaresu ṭhapento imaṃ theriṃ pubbenivāsaṃ anussarantīnaṃ aggaṭṭhāne ṭhapesīti.
大咖萨巴长老承右方道路，前往多子尼格罗陀树根处。此女居士则承左方道路，不许作出非议，前往母乡的修行园林居住。当大玛哈巴嘉巴娣果德弥得授具足出家戒后，该长老亦获授摄受为长老，开始依其所住之地，于中期修行观慧，证得阿拉汉果，携过去世记忆与俱足之智慧而常住。此后，导师坐于揭德林，众比库尼按次序依序就位，置此长老于前首，显扬其前世记忆之神通。
Bhaddākaccānātherīvatthu跋陀迦旃那长老尼事
§245
245. Ekādasame mahābhiññāppattānanti mahatiyo abhiññāyo pattānaṃ, bhaddā kaccānā, nāma aggāti dasseti. Ekassa hi buddhassa cattārova janā mahābhiññā honti, na avasesasāvakā. Avasesasāvakā hi kappasatasahassameva anussarituṃ sakkonti, na tato paraṃ. Mahābhiññāppattā pana kappasatasahassādhikaṃ asaṅkhyeyyaṃ anussaranti. Amhākampi satthu sāsane dve aggasāvakā bākulatthero bhaddā kaccānāti ime cattāro ettakaṃ anussarituṃ sakkhiṃsu. Tasmā ayaṃ therī mahābhiññāppattānaṃ aggā nāma jātā. Bhaddā kaccānāti tassā nāmaṃ. Bhaddakañcanassa hi uttamasuvaṇṇassa viya tassā sarīravaṇṇo ahosi, sā tasmā bhaddakañcanāti nāmaṃ labhi, sā pacchā kaccānātveva saṅkhaṃ gatā. Rāhulamātāyetaṃ adhivacanaṃ.
第245节。所谓第十一，称为大通达者之成就广大者成就者。尊贵的鳩槃多女，名为首位女弟子，显现此名。唯有一尊佛，正有四名贤人具大通达，非后世弟子皆足。后世弟子仅能追忆百千劫，无及以后。大通达者则追忆百千劫以上无数劫。我们师法中，有两位首座弟子，尊名皈依长老与鳩槃多女，此四人得以回忆如此广大。故此此长老者即大通达者之首座诞生者。名为尊贵者鳩槃多。其身色如尊贵金（金光闪耀），因此得名尊贵金，后成为鳩槃多。此为罗睺罗母之称。
Sā hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ mahābhiññāppattānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde suppabuddhasakkassa gehe paṭisandhiṃ gaṇhi, bhaddā kaccānātissā nāmaṃ akaṃsu.
此女于莲花出世佛时代，生于鸿鹤族之家，续传后段，以闻佛法，见一比库为师，确立首座，遂行权责并看护之。此法经百千劫在人天中传承，常生于此佛出世因缘之家，因之名为尊贵鳩槃多。
Sā vayappattā bodhisattassa gehaṃ agamāsi. Sā aparabhāge rāhulakumāraṃ nāma puttaṃ vijāyi. Tassa jātadivaseva bodhisatto nikkhamitvā bodhimaṇḍe sabbaññutaṃ patvā lokānuggahaṃ karonto anupubbena kapilavatthuṃ āgamma ñātīnaṃ saṅgahaṃ akāsi. Aparabhāge parinibbute suddhodanamahārāje mahāpajāpatigotamī pañcahi mātugāmasatehi saddhiṃ satthu santike pabbaji. Rāhulamātāpi janapadakalyāṇīpi theriyā santikaṃ gantvā pabbaji. Sā pabbajitakālato paṭṭhāya bhaddakaccānattherītveva pākaṭā ahosi. Sā aparabhāge vipassanaṃ vaḍḍhetvā arahattaṃ patvā abhiññāsu ciṇṇavasī ahosi, ekapallaṅkena nisinnā ekāvajjanena kappasatasahassādhikaṃ asaṅkhyeyyaṃ anussarati. Tassā tasmiṃ guṇe pākaṭe jāte satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento imaṃ theriṃ mahābhiññāppattānaṃ aggaṭṭhāne ṭhapesīti.
此女在年轻时从菩萨之家出家。于后世生一子，名曰罗睺罗王子。其于出生日，菩萨已出世，於菩提树下证得三明，开始广护世人，先行入迦毗罗卫城，结亲属会。后当纯陀大王涅槃，摩诃巴嘉巴娣果德弥连同五母亲乡女伴，齐赴师所出家。罗睺罗母及良乡女长老亦俱至而出家。从此时起表显尊贵鳩槃多长老身份。后于修观功德增长，得阿拉汉果，并于净慧中成就通达，常坐一叶榻，凭一杖，忆念百千劫以上无量经历。此时德显，有比库尼坐于竹林说法，确立此尊贵鳩槃多作为大通达者首座。
Kisāgotamītherīvatthu基萨果德弥长老尼事
§246
246. Dvādasame lūkhacīvaradharānanti tīhi lūkhehi samannāgataṃ paṃsukūlaṃ dhārentīnaṃ, kisāgotamī, aggāti dasseti. Gotamīti tassā nāmaṃ, thokaṃ kisadhātukattā pana kisāgotamīti vuccati. Ayampi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattitvā satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ duggatakule nibbattitvā vayappattakāle ekaṃ kulaṃ agamāsi. Tattha naṃ ‘‘duggatakulassa dhītā’’ti paribhaviṃsu.
第246节。所谓第十二，即持粗布袈裟之人者，称为披尘衣者众，首座名曰吉佗摩。此名源自粗布布质而得，亦称粗布衣。她也是于莲花出世佛时代，生于鸿鹤族之家，以闻佛法，见一比库为师，确立首座，遂行权责并看护之。其经历百千劫在人天中相续，后生于萨瓦提贫苦之家，年长时归依一族，族中称她为贫穷之家之女。
Sā aparabhāge puttaṃ vijāyi, athassā sammānamakaṃsu. So panassā dārako ādhāvitvā paridhāvitvā kīḷanavaye ṭhito kālamakāsi, tassā soko udapādi. Sā ‘‘ahaṃ imasmiṃyeva gehe hatalābhasakkārā hutvā puttassa jātakālato paṭṭhāya sakkāraṃ pāpuṇiṃ, ime mayhaṃ puttaṃ bahi chaḍḍetumpi vāyameyyu’’nti puttaṃ aṅkenādāya ‘‘puttassa me bhesajjaṃ dethā’’ti gehadvārapaṭipāṭiyā vicarati. Diṭṭhadiṭṭhaṭṭhāne manussā ‘‘kattha te matakassa bhesajjaṃ diṭṭhapubba’’nti pāṇiṃ paharitvā parihāsaṃ karonti. Sā tesaṃ kathāya neva saññattiṃ gacchati. Atha naṃ eko paṇḍitapuriso disvā, ‘‘ayaṃ puttasokena cittavikkhepaṃ pattā bhavissati, etissā pana bhesajjaṃ na añño jānissati, dasabalova jānissatī’’ti cintetvā evamāha – ‘‘amma, tava puttassa bhesajjaṃ añño jānanto nāma natthi, sadevake pana loke aggapuggalo dasabalo dhuravihāre vasati, tassa santikaṃ gantvā pucchāhī’’ti. Sā ‘‘saccaṃ puriso kathetī’’ti puttamādāya tathāgatassa buddhāsane nisinnavelāya parisapariyante ṭhatvā ‘‘puttassa me bhesajjaṃ detha bhagavā’’ti āha.
后她生一子，子名为萨摩那。其夫子子亲自披覆，梳理妆饰，逗弄游戏而逗留，妇女因此忧伤。她言于家中勤作，欲生子后抚育，亦计划舍弃之。子入怀抱时，至门外往返行走，说“给我孩子药方”。人们见之笑骂，有人扇掌戏弄。她对此不以为意。一位智者见状，思维，“此母因子忧乱心性，药方无人得知，唯有十贤在天间人间，居于弩阇河谷，可问其方。”遂告诫她至彼所问。她应声称真，一抱子即至佛所，以众供养围绕起立，请求佛施药。
Satthā tassā upanissayaṃ disvā ‘‘bhaddakaṃ te gotami kataṃ bhesajjatthāya idhāgacchantiyā, gaccha nagaraṃ pavisitvā koṭito paṭṭhāya sakalanagaraṃ caritvā yasmiṃ gehe koci matapubbo natthi, tato siddhatthakaṃ āharā’’ti āha. Sā ‘‘sādhu, bhante’’ti tuṭṭhamānasā antonagaraṃ pavisitvā paṭhamageheyeva ‘‘dasabalo mama puttassa bhesajjatthāya siddhatthakaṃ āharāpeti, siddhatthakaṃ me dethā’’ti āha. ‘‘Handa gotamī’’ti nīharitvā adaṃsu. Ahaṃ evaṃ gahetuṃ na sakkomi, imasmiṃ gehe koci matapubbo nāma natthīti? Kiṃ vadesi gotami, ko idha matake gaṇetuṃ sakkotīti? ‘‘Tena hi alaṃ nāhaṃ gaṇhissāmi, dasabalo maṃ yattha matapubbo natthi, tato naṃ gaṇhāpetī’’ti āha. Sā imināva niyāmena tatiyagharaṃ gantvā cintesi – ‘‘sakalanagare ayameva niyāmo bhavissati, idaṃ hitānukampakena buddhena diṭṭhaṃ bhavissatī’’ti saṃvegaṃ labhitvā tatova bahi nikkhamitvā āmakasusānaṃ gantvā puttaṃ hatthena gahetvā, ‘‘puttaka, ahaṃ imaṃ maraṇaṃ taveva uppannanti cintesiṃ, na panetaṃ taveva, mahājanasādhāraṇo esa dhammo’’ti vatvā puttaṃ āmakasusāne chaḍḍetvā imaṃ gāthamāha –
佛见其信心，告言：“吉佗摩女，你为子求药而来此。先入城中巡视，至无父之家，取病药来。”她欢喜，引入城中，至其先宅家，谓众“十贤在此为我子取药。”众诘问：“此处谁无父？”她答，“若无父者，我不收纳，唯有十贤处无父，故取其药。”由此约定，第三日舍宅，思量“此城为所定，乃佛悲愍因缘所显。”遂起行，至安泻曲水村，抱起儿子言：“儿啊，吾念汝之死非真，只是此世众生皆如是。”而唱此偈：
‘‘Na gāmadhammo no nigamassa dhammo,
『此非乡村习俗之法』者，非乡村所流行之教法也，
Na cāpiyaṃ ekakulassa dhammo;
且非唯一族类所持守之法，
Sabbassa lokassa sadevakassa,
乃普遍世间众生百神所同具之法，
Eseva dhammo yadidaṃ aniccatā’’ti. (apa. therī 2.3.82);
正如此法即为无常之理』是也。
Evañca pana vatvā satthu santikaṃ agamāsi. Atha naṃ satthā ‘‘laddho te, gotami, siddhatthako’’ti āha. Niṭṭhitaṃ, bhante, siddhatthakena kammaṃ, patiṭṭhaṃ pana me dethāti āha. Athassā satthā dhammapade imaṃ gāthamāha –
于是如是言毕，往至世尊所。彼时世尊谓之曰：『汝得已，果德弥，悉达多乎？』答曰：『尊者，此业已成就，然若能授予我则甚幸。』世尊即为彼说法偈曰——
‘‘Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;
『彼者如儿畜等痴愚，心昏乱，愚人也；』
Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī’’ti. (dha. pa. 287);
经文云：『去村落于大沼泽，携带死亡而往』。
Sā gāthāpariyosāne yathāṭhitāva sotāpattiphale patiṭṭhāya pabbajjaṃ yāci, satthā pabbajjaṃ anujāni. Sā tikkhattuṃ satthāraṃ padakkhiṇaṃ katvā vanditvā bhikkhuniupassayaṃ gantvā pabbajjañca upasampadañca labhitvā nacirasseva yonisomanasikāre kammaṃ karontī vipassanaṃ vaḍḍhesi. Athassā satthā imaṃ obhāsagāthamāha –
此句诗歌末尾，正如所立，依止初果后而立志出家，请求出家。尊者准允其出家。她三度围绕尊者作礼，礼毕即往比库尼僧所，得出家及受具足戒，入没无多时即行适切的修心业，增长内观慧。随后尊者对她说：
‘‘Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;
『若有人活百年，未见无死之处；
Ekāhaṃ jīvitaṃ seyyo, passato amataṃ pada’’nti. (dha. pa. 114);
一日生活更胜百年，见得无死之境』。
Sā gāthāpariyosāne arahattaṃ pattā parikkhāravalañje paramukkaṭṭhā hutvā tīhi lūkhehi samannāgataṃ cīvaraṃ pārupitvā vicari. Aparabhāge satthā jetavane nisinno bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento imaṃ theriṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapesīti.
此诗教诲毕后，该比库尼证得阿拉汉，除尽烦恼，进入究竟解脱之境，身裹三块布衣，行游世间。之后尊者在祇树精舍坐时，比库尼群依礼法排列，置该得布衣的长老比库尼于首位。
Siṅgālakamātātherīvatthu辛嘎勒迦之母长老尼事
§247
247. Terasame saddhādhimuttānanti saddhālakkhaṇe abhiniviṭṭhānaṃ, siṅgālakamātā, aggāti dasseti. Ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulaghare nibbattā satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ bhikkhuniṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare seṭṭhikule nibbattā samānajātikaṃ kulaṃ gantvā ekaṃ puttaṃ vijāyi, tassa siṅgālakakumāroti nāmaṃ akaṃsu. Sāpi teneva kāraṇena siṅgālakamātā nāma jātā. Sā ekadivasaṃ satthu dhammakathaṃ sutvā paṭiladdhasaddhā satthu santikaṃ gantvā pabbaji. Pabbajitakālato paṭṭhāya saddhindriyaṃ adhimattaṃ paṭilabhi. Sā dhammassavanatthāya vihāraṃ gantvā dasabalassa sarīrasampattiṃ olokayamānāva tiṭṭhati. Satthā tassā saddhālakkhaṇe abhiniviṭṭhabhāvaṃ ñatvā sappāyaṃ katvā pasādanīyameva dhammaṃ desesi. Sāpi therī saddhālakkhaṇameva dhuraṃ katvā arahattaṃ pāpuṇi. Atha naṃ satthā aparabhāge jetavane nisīditvā bhikkhuniyo paṭipāṭiyā ṭhānantare ṭhapento imaṃ theriṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapesīti.
第247条。关于坚定信心者，称为信心标志坚固者，称新罗国之母为领袖。此人在莲花顶佛时代生于鸿鹭族之家，听闻佛法，见尊者在座，为一群坚信弟子排首。她成就多劫在人天轮回，生于佛出世之王舍城富商之家，继承世家，生有一子，名新罗子。她因其因缘得名新罗母。一天听佛法后，得信悦，赴尊者所出家，出家后信根增长。为听法，常往入止处，观察身具十种力量。知尊者信心坚固且纯净，开示俱足道理，其信亦不减，得阿拉汉果。后来尊者坐于祇树精舍，比库尼众依律排列，将此比库尼置于信心坚固者首位。
Pañcamavaggavaṇṇanā. · 第五品注释。
Terasasuttapaṭimaṇḍitāya theripāḷiyā vaṇṇanā niṭṭhitā. · 以十三经庄严的长老尼篇正文之注释已毕。
14. Etadaggavaggo
第十四章 上座
(14) 6. Chaṭṭhaetadaggavaggo（十四）六、第六最胜品
Tapussabhallikavatthu答布萨与跋利咖事
§248
248. Upāsakapāḷiyā paṭhame paṭhamaṃ saraṇaṃ gacchantānanti sabbapaṭhamaṃ saraṇaṃ gacchantānaṃ tapusso ca bhalliko cāti ime dve vāṇijā aggāti dasseti. Ime kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gahetvā aparabhāge satthu dhammadesanaṃ suṇantā satthāraṃ dve upāsake paṭhamaṃ saraṇaṃ gacchantānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthayiṃsu. Te kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ bodhisattassa sabbaññutaññāṇapattito puretarameva asitañjananagare kuṭumbiyagehe nibbattiṃsu. Jeṭṭhabhātiko tapusso nāma ahosi, kaniṭṭho bhalliko nāma.
二百四十八、在首位的近事男被称为首位皈依者的，有塔普索和巴里科两名商人。这二人据说于莲师如来时期，生于鹤雀族家中，因缘相续，听闻佛陀教法后，见到他们被设立于首席皈依者的尊位，责成他们担任统领职责，继而督导其任务。这二人在亿万天人和人类中轮回，承袭到我们这位菩萨之前世，出生于阿斯铁扬那城区某家中。长兄名为塔普索，幼弟名为巴里科。
Te aparena samayena gharāvāsaṃ vasantā kālena kālaṃ pañca sakaṭasatāni yojāpetvā vāṇijakammaṃ karontā caranti. Tasmiṃ samaye amhākaṃ bodhisatto sabbaññutaṃ patvā sattasattāhaṃ bodhimaṇḍe viharitvā aṭṭhame sattāhe rājāyatanamūle nisīdi. Tasmiṃ samaye te vāṇijā pañcamattehi sakaṭasatehi taṃ ṭhānaṃ anuppattā ahesuṃ. Tesaṃ anantare attabhāve mātā tasmiṃ padese devatā hutvā nibbatti. Sā cintesi – ‘‘idāni buddhānaṃ āhāro laddhuṃ vaṭṭati. Na hi sakkā ito paraṃ nirāhārehi yāpetuṃ. Ime ca me puttā iminā maggena gacchanti, tehi ajja buddhānaṃ piṇḍapātaṃ dāpetuṃ vaṭṭatī’’ti pañcasu sakaṭasatesu yuttagoṇānaṃ gamanupacchedaṃ akāsi. Te ‘‘kiṃ nāmeta’’nti nānāvidhāni nimittāni olokenti. Atha tesaṃ kilamanabhāvaṃ ñatvā ekassa purisassa sarīre adhimuccitvā ‘‘kiṃ kāraṇā kilamatha? Tumhākaṃ añño yakkhāvaṭṭo vā bhūtāvaṭṭo vā nāgāvaṭṭo vā natthi, ahaṃ pana vo atītattabhāve mātā imasmiṃ ṭhāne bhummadevatā hutvā nibbattā. Esa dasabalo rājāyatanamūle nisinno, tassa paṭhamaṃ piṇḍapātaṃ dethā’’ti.
他们当时居住于家中，从时至时，行商十万余里，作为商人而游走。其时，我们的菩萨已通达一切智慧，坐于菩提树下七十七周后，第七十八周，在王舍城城外静坐。当时这二位商人，所驮货物不过五十万。其后，在他乡中，其母现身为天神再生，她思惟道：『如今诸佛食粮已得满足，再不能依凭此处寻食。我儿们随此道路前行，应当将今日佛的供养善哉作之。』遂考察五十万辆货车队伍之去向。他们因疑惑而观察多样征兆。后因知觉异常，斩断一人之身，言：『缘何异状？你们无他妖魔亦无恶鬼龙神，我则是过去本地为土地天神，今居王舍城十力王府前。应先将供养献于王府。』
Te tassā kathaṃ sutvā tuṭṭhamānasā hutvā manthañca madhupiṇḍikañca suvaṇṇathālakena ādāya satthu santikaṃ gantvā ‘‘imaṃ bhojanaṃ paṭiggaṇhatha, bhante’’ti āhaṃsu. Satthā atītabuddhānaṃ āciṇṇaṃ olokesi, athassa cattāro mahārājāno selamaye patte upanāmesuṃ. Satthā ‘‘tesaṃ mahapphalaṃ hotū’’ti cattāropi patte ‘‘ekova patto hotū’’ti adhiṭṭhāsi. Tasmiṃ khaṇe te vāṇijā tathāgatassa patte manthañca madhupiṇḍikañca patiṭṭhapetvā paribhuttakāle udakaṃ datvā bhattakiccapariyosāne satthāraṃ abhivādetvā ekamantaṃ nisīdiṃsu. Atha nesaṃ satthā dhammaṃ desesi, desanāpariyosāne dvepi janā dvevācike saraṇe patiṭṭhāya satthāraṃ abhivādetvā attano nagaraṃ gantukāmā , ‘‘bhante, amhākaṃ paricaraṇacetiyaṃ dethā’’ti vadiṃsu. Satthā dakkhiṇena hatthena sīsaṃ parāmasitvā dvinnampi janānaṃ aṭṭha kesadhātuyo adāsi. Te ubhopi janā kesadhātuyo suvaṇṇasamuggesu ṭhapetvā attano nagaraṃ netvā asitañjananagaradvāre jīvakesadhātuyā cetiyaṃ patiṭṭhāpesuṃ. Uposathadivase cetiyato nīlasmiyo niggacchanti. Evametaṃ vatthu samuṭṭhitaṃ. Satthā pana aparabhāge jetavane nisīditvā upāsake paṭipāṭiyā ṭhānantaresu ṭhapento ime dve jane paṭhamaṃ saraṇaṃ gacchantānaṃ aggaṭṭhāne ṭhapesīti.
听闻其言，母亲喜悦，怀抱蜂蜜和乳食，前往见师曰：『请受此食，尊师。』佛陀观其系出过去佛陀，四大帝王在座，定令四王获大功德，皆同受食。那时，商人于如来座所安置蜂蜜与乳食。饭食毕竟，向佛顶礼致敬而坐。佛陀随时讲法，讲法终时，有两位二语种听众立于座侧，礼敬师长，欲往其乡。师长以右手触头，授予二人八束发骨舍利。这二人于头骨舍利上嵌以黄金，领其乡，且于阿斯铁扬那城门处设立基于基瓦骨舍利之塔。五戒日，众出于塔外禅坐沐浴。如此因缘成就。佛陀后半生居于揭林林园，依例尊设此二首位皈依者于座。
Anāthapiṇḍikaseṭṭhivatthu给孤独长者事
§249
249. Dutiye dāyakānanti dānābhiratānaṃ sudatto, gahapati, anāthapiṇḍiko aggoti dasseti. So kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ dāyakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ sumanaseṭṭhissa gehe nibbatti, sudattotissa nāmaṃ akaṃsu.
二百四十九、次位施主为施舍之乐者，与丈夫给孤独长者，名为苏达托，。据说他于莲师如来时期，生于鹤雀族家中，听闻佛陀法音，见佛一人坐于施主集会之所，视其有权担任其职并安座。此人轮回亿万天人，生于佛陀成道时，居沙伐底大富之家，名为苏达托。
So aparabhāge gharāvāse patiṭṭhito dāyako dānapati hutvā teneva guṇena patthaṭanāmadheyyo anāthapiṇḍiko nāma ahosi. So pañcahi sakaṭasatehi bhaṇḍaṃ ādāya rājagahe attano piyasahāyakassa seṭṭhino gehaṃ gantvā tattha buddhassa bhagavato uppannabhāvaṃ sutvā balavapaccūsakāle devatānubhāvena vivaṭena dvārena satthāraṃ upasaṅkamitvā dhammaṃ sutvā sotāpattiphale patiṭṭhāya dutiyadivase ca buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā sāvatthiṃ āgamanatthāya satthu paṭiññaṃ gahetvā antarāmagge pañcacattālīsayojanamagge satasahassaṃ satasahassaṃ datvā yojanikavihāre kāretvā jetavanaṃ koṭisanthārena santharitvā aṭṭhārasahi koṭīhi kiṇitvā aṭṭhārasahi koṭīhi vihāraṃ kāretvā vihāre niṭṭhite catunnaṃ parisānaṃ purebhattapacchābhattesu yadicchakaṃ dānaṃ dadanto aṭṭhārasahi koṭīhi vihāramahaṃ niṭṭhāpesi. Vihāramaho navahi māsehi niṭṭhānaṃ agamāsi , ‘‘pañcahī’’ti apare. Temāse pana sabbācariyānaṃ vivādo natthi.
其后期间定居家中，成为施主、善名著称为给孤独者长者。持五十万货物，往王舍城，至其友善伙计之家，闻佛降生之音，于佛成道时，依天神神力开门而入，近前礼敬佛陀，听闻法义，证得初果。次日，向佛法集乞食，并为得来讲说佛法之僧众，献大施，得请使佛出城至王舍城，修筑百里长路，铺设百里，率众建造园林，购买百万屋舍，置办十八千万量幢，筑维持园林。讲法时，施与园林，时赞曰：『真为大福田！』相续十八千万量幢布施园林完成。园林经九个月建设完成，称为「五指园」。此时未生争讼。
Evaṃ catupaṇṇāsakoṭidhanaṃ vissajjetvā niccakālaṃ gehe evarūpaṃ dānaṃ pavattesi. Devasikaṃ pañca salākabhattasatāni honti, pañca pakkhikabhattasatāni, pañca salākayāgusatāni, pañca pakkhikayāgusatāni, pañca dhurabhattasatāni, pañca āgantukabhattasatāni, pañca gamikabhattasatāni, pañca gilānabhattasatāni, pañca gilānupaṭṭhākabhattasatāni, pañca āsanasatāni gehe niccapaññattāneva hontīti. Atha naṃ aparabhāge satthā jetavane nisinno upāsake paṭipāṭiyā ṭhānantaresu ṭhapento dāyakānaṃ aggaṭṭhāne ṭhapesīti.
如是舍弃四万五千黄金，于家中常时施予如此种种布施。天众中各有五百根木条饭，五百鸟食，五百根木枝祭器，五百鸟羽祭器，五百鼓饭，五百外来食，五百行人饭，五百病人饭，五百病人疗养者饭，五百座位，大约都是为家中常设。然后他又于别处，在耶达伐那森林中坐禅，以依止者身份，按照顺序在为供养者布施之处设座。
Cittagahapativatthu吉德居士事
§250
250. Tatiye dhammakathikānanti dhammakathikānaṃ upāsakānaṃ citto, gahapati, aggoti dasseti. So kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto aparabhāge dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ dhammakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle migaluddakagehe nibbatto aparabhāge araññe kammaṃ kātuṃ samatthakāle ekadivasaṃ deve vassante migamāraṇatthāya sattiṃ ādāya araññaṃ gantvā migarūpāni olokento ekasmiṃ akatapabbhāre sasīsaṃ paṃsukūlaṃ pārupitvā pāsāṇaphalake nisinnaṃ ekaṃ bhikkhuṃ disvā ‘‘eko ayyo samaṇadhammaṃ karonto nisinno bhavissatī’’ti saññaṃ uppādetvā vegena gharaṃ gantvā ekasmiṃ uddhane hiyyo ābhatamaṃsaṃ, ekasmiṃ bhattaṃ pacāpetvā piṇḍācārike dve bhikkhū disvā tesaṃ pattaṃ ādāya paññattāsane nisīdāpetvā bhikkhaṃ samādāpetvā, ‘‘ayye, parivisathā’’ti aññe āṇāpetvā taṃ bhattaṃ kuṭe pakkhipitvā paṇṇena mukhaṃ bandhitvā kuṭaṃ ādāya gacchanto antarāmagge nānāvidhāni pupphāni ocinitvā pattapuṭakena gahetvā therassa nisinnaṭṭhānaṃ gantvā kuṭaṃ otāretvā ekamante ṭhapetvā ‘‘mayhaṃ , bhante, saṅgahaṃ karothā’’ti vatvā therassa pattaṃ ādāya bhattassa pūretvā therassa hatthe patiṭṭhapetvā tehi missakapupphehi theraṃ pūjetvā ekamante ṭhito ‘‘yathāyaṃ rasapiṇḍapātena saddhiṃ pupphapūjā cittaṃ paritoseti, evaṃ nibbattanibbattaṭṭhāne me paṇṇākārasahassāni ceva āgacchantu pañcavaṇṇakusumavassañca vassatū’’ti āha.
250.第三区为法师者，即为法师供养者的心、家主、首先者之意。谓之，在优昙婆佛时代，他停止于天鹅居家，后处听法，于别处见一法师一供养者在供养者首座，他完成职责后安置该座。其历经十万劫在人间天间转生，于迦旃延佛时代止于密迦罗陀迦居别处林中，能够修行一天奉养天人，为猎食而入林，见一比库在未打柴处坐着，身着破布蒙头座石板上，觉知＂有一尊者正在修习沙门法，将坐此处＂而快步返家，于花园准备一些干肉、一份饭，托钵行脚两比库，将饭递座主坐处，饶有兴味而安顿比库，告别后将饭置屋檐下，蒙面往屋檐，路中央采摘各色鲜花，拿着叶卷，往尊者坐处，扫去屋檐一角尘埃，安置一旁，说＂请尊者集合我，我采集供养＂，以手奉饭给尊者，用泥莲花敬礼，立于一方，说＂正如与落饭声同降花以敬心供养，依止座为根基，我愿万叶花瓣万色芬芳常降五色花雨＂。
Thero tassa upanissayaṃ disvā dvattiṃsākārakammaṭṭhānaṃ ācikkhitvā adāsi. So yāvajīvaṃ kusalaṃ katvā devaloke nibbatti, nibbattaṭṭhāne jaṇṇumattena odhinā dibbapupphavassaṃ vassi, sayañca aññāhi devatāhi adhikatarena rūpena samannāgato ahosi. So ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde magadharaṭṭhe macchikāsaṇḍanagare seṭṭhikule nibbatti, jātakālevassa sakalanagare jaṇṇumattena odhinā pañcavaṇṇakusumavassaṃ vassi. Athassa mātāpitaro ‘‘amhākaṃ putto attanāva attano nāmaṃ gahetvā āgato, jātadivasevassa sakalanagaraṃ pañcavaṇṇehi pupphehi vicittaṃ jāta’’nti cittakumāroti nāmaṃ akaṃsu.
长老见其缘由，讲授二十二种法门后布施。他终生行慈悲善法，转生天界，在所住处以花雨所护，夜则多以三十三天众形相现。一次佛世间更替，他再在人间，生于摩诃迦尸城的鱼篦桑陀邑富商家，童年以花雨保护，出生当天全城以五色花盛大庆祝。其父母称曰＂吾儿自取名号，出生日以五色花遍城欢庆＂，故名为吉德童子。
So aparabhāge gharāvāse patiṭṭhito pitu accayena tasmiṃ nagare seṭṭhiṭṭhānaṃ pāpuṇi. Tasmiṃ samaye pañcavaggiyattherānaṃ abbhantaro mahānāmatthero nāma macchikāsaṇḍanagaraṃ agamāsi. Citto gahapati tassa iriyāpathe pasīditvā pattaṃ ādāya gehaṃ ānetvā piṇḍapātena patimānetvā katabhattakiccaṃ ambāṭakārāmaṃ nāma uyyānaṃ netvā tatthassa vasanaṭṭhānaṃ kāretvā nibaddhaṃ attano gehe piṇḍapātaṃ gahetvā vasanatthāya paṭiññaṃ gaṇhi. Theropi tassa upanissayaṃ disvā dhammaṃ desento saḷāyatanavibhattimeva desesi. Citto gahapati purimabhave madditasaṅkhāratāya nacirasseva anāgāmiphalaṃ sampāpuṇi. Athekadivasaṃ isidattatthero tattha gantvā viharanto seṭṭhissa nivesane bhattakiccapariyosāne āyasmatā therena pañhaṃ vissajjetuṃ asakkontena ajjhiṭṭho upāsakassa pañhaṃ vissajjetvā tena pubbe gihisahāyakabhāve ñāte ‘‘na idāni idha vatthabba’’nti yathāsukhaṃ pakkāmi. Punekadivasaṃ, seṭṭhi gahapati, mahānāmattheraṃ iddhipāṭihāriyakaraṇatthaṃ yāci . Sopi tassa tejosamāpattipāṭihāriyaṃ dassetvā ‘‘idāni idha vasituṃ na yutta’’nti yathāsukhaṃ pakkāmi.
他于后处安住家中，因父逝世，承继家业及富商地位。当时五代长老中一位名贵长老到密迦罗陀迦城。家主人吉德于路边欢喜，捧托钵至家供养，作饭于碧树花园，建供养处，常持钵行受持布施，因而为尊座。该长老也见其缘由而说法，且针对六根分别讲说。吉德于前世习染乏力，不久就得经大阿拉汉果。一天，尼师长老贡献此地，长老因无法回答尊者之问，答曰＂今不可在此安住＂，遂依心意辞行。隔日，商人家主为大阿拉汉显示神通，请其嘉许，长老显神通称＂今不得久住于此＂，依心意辞行。
Athekadivasaṃ dve aggasāvakā bhikkhusahassaparivārā ambāṭakārāmaṃ agamaṃsu. Seṭṭhi gahapati, tesaṃ mahāsakkāraṃ sajjesi. Sudhammatthero taṃ asahamāno seṭṭhiṃ tilasaṅgulikāvādena khuṃsetvā tena paṇāmito satthu santikaṃ gantvā ovādaṃ labhitvā dasabalassa ovāde ṭhito cittaṃ gahapatiṃ khamāpetvā tattheva ambāṭakārāme viharanto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tadā upāsako cintesi – ‘‘ahaṃ dasabalaṃ adisvāva ciraṃ vītināmesiṃ, satthu santikaṃ gacchantena pana ayuttaṃ tucchahatthena gantu’’nti pañcahi sakaṭasatehi telamadhuphāṇitādīni ādāya ‘‘ye dasabalaṃ passitukāmā, te mayā saddhiṃ āgacchantū’’ti nagare bheriṃ carāpetvā dvīhi purisasahassehi parivuto satthāraṃ passituṃ pakkāmi. Tiṃsayojane magge devatā paṇṇākāraṃ upaṭṭhapesuṃ. So satthu santikaṃ gantvā pañcapatiṭṭhitena satthāraṃ vandi, tasmiṃ khaṇe ākāsā pañcavaṇṇānaṃ pupphānaṃ vassaṃ vassi.
又一天，两位首席弟子及千比库随众至碧树花园。商人家主恭敬奉献。苏达摩长老不悦，因商人赠送有三叉钢叉武器，以此责备其，为赎罪向佛陀请教，得教诲后平心，复返碧树花园修行观照，得阿拉汉果。其时供养者思惟：＂我受十方力量长久托持，但近佛而行乞十文钱甚微，是故我以五车载油蜜糖等，呼集十方力量之者，欲以和合同行观佛＂。于城中击鼓，号召二千众意欲看佛。沿三十由旬道，天众降五色花雨。至尊前，列五十座供佛朝拜，当时天空降五色花雨。
Satthā tassa ajjhāsayavasena saḷāyatanavibhattimeva kathesi. Tassa aḍḍhamāsamattaṃ dasabalassa dānaṃ dentassāpi sakanivesanato nītāni taṇḍulatelamadhuphāṇitādīni na khīyiṃsu. Rājagahavāsikehi pahitapaṇṇākārova alaṃ ahosi. So satthāraṃ passitvā attano nagaraṃ gacchanto sakaṭehi ābhataṃ sabbaṃ bhikkhusaṅghassa adāsi. Sakaṭesu tucchesu jātamattesveva devatā satta ratanāni pūrayiṃsu. Mahājanantare kathā udapādi ‘‘yāva sakkārasammānappatto vatāyaṃ citto gahapatī’’ti. Taṃ sutvā satthā dhammapade imaṃ gāthamāha –
佛立于座中，专论六根分别。即便过半月，十方力量所施大米油蜜糖等未减少。居王舍城者视此无任豪华。于是其见佛而还归故里，用车载具献与僧团。其车乃造恶业之物。天众为其车载欺诈产物添满七宝。百姓有言说：＂至今能获敬重此心家主也＂。佛闻后，作此偈曰——
‘‘Saddho sīlena sampanno, yaso bhogasamappito;
『信心坚固，品行圆满，名声与财富皆具足』，
Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito’’ti. (dha. pa. 303);
『无论赴向何处，必受当地人恭敬』，此语出自《法句经》第303偈。
So tato paṭṭhāya ariyasāvakānaṃyeva upāsakānaṃ pañcahi satehi parivuto vicarati. Atha naṃ satthā aparabhāge upāsake paṭipāṭiyā ṭhānantare ṭhapento cittasaṃyuttaṃ aṭṭhuppattiṃ katvā dhammakathikānaṃ aggaṭṭhāne ṭhapesīti.
于是，他便成为了圣弟子中受众多尊重的信士，五百众人围绕其身，巡行往返。后来，佛陀在边境处为该信士设立了修行原则，定下其心意相通的八条戒律，并委派教义讲说者于其所在首位设立讲法场所。
Hatthakaāḷavakavatthu哈塔咖阿拉瓦咖事
§251
251. Catutthe catūhi saṅgahavatthūhīti catubbidhena saṅgahavatthunā parisaṃ saṅgaṇhantānaṃ hatthako āḷavako aggoti dasseti. Ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulaghare nibbatto aparabhāge satthu dhammakathaṃ suṇanto satthāraṃ catūhi saṅgahavatthūhi samannāgataṃ ekaṃ upāsakaṃ ṭhānantare ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde āḷaviraṭṭhe āḷavinagare āḷavakassa rañño gehe paṭisandhiṃ gaṇhi, sve bhattacāṭiyā saddhiṃ āḷavakassa pesetabbo ahosi.
第251条 以四类聚集内容为题，言说用四种聚合之物形成集会之手段，取名为树干之主阿拉维王示范。传说这在莲生佛时代，鹤谷族之家安住，当时圣者于边境处，听法人众聚集，见佛陀依四种聚合之物成就一位信士立于讲座之旁，于是执行权柄之务，促使该信士成为坐次之人。此后经过数十万劫，天人与人间周回，生于此佛出世时代之阿拉维国，居于阿拉维城及其国王之家，应当派遣他携带官府之正式印章至阿拉维国。
Tatrāyaṃ anupubbikathā – ekadivasaṃ kira āḷavako rājā migavatthāya araññaṃ gantvā ekaṃ migaṃ anubandhitvā ghātetvā chinditvā dhanukoṭiyaṃ lagetvā nivattetvā āgacchanto vātātapena kilantakāyo ekaṃ sandacchāyaṃ nigrodharukkhamūlaṃ pavisitvā nisīdi. Atha naṃ muhuttaṃ darathaṃ vinodetvā nikkhamantaṃ rukkhe adhivatthā devatā ‘‘tiṭṭha tiṭṭha, bhakkhosi me’’ti hatthe gaṇhi. So daḷhaṃ gahitattā aññaṃ upāyaṃ apassanto ‘‘devasikaṃ te ekekapurisena saddhiṃ cāṭibhattaṃ pesessāmī’’ti vatvā nagaraṃ gato. Tato paṭṭhāya bandhanāgārato ekekamanussena saddhiṃ cāṭibhattaṃ pesesi. Eteneva niyāmena bandhanāgāre manussesu khīṇesu ‘‘mahallakamanussesu gayhamānesu raṭṭhakhobho hotī’’ti te aggahetvā daharakumāre gaṇhituṃ ārabhiṃsu. Tato paṭṭhāya nagare dārakamātaro ca gabbhiniyo ca aññaṃ raṭṭhaṃ gacchanti.
此地有一初步引导故事：一日，阿拉维王狩猎至鹿林，追踪一只鹿，杀之砍断鹿角，将其斩获后返回。身心疲惫，于一树荫下席地而坐。此时树神哭泣请求道：“请勿离去，请留下，我将给您食物。”王以坚定之意回绝，观其无他法可循，说道：“我将借由天神派遣众生的携物供养你。”然后王回城后令囚犯中每人带食物共奉树神。因此，囚人中恶势力消失，“年轻人安居家中，国家祥和”。此后，城中少妇及孕妇纷纷迁往他邦。
Tasmiṃ samaye satthā paccūsasamayante lokaṃ volokento āḷavakakumārassa tiṇṇaṃ maggaphalānaṃ upanissayaṃ disvā ‘‘ayaṃ kumāro kappasatasahassaṃ patthitapatthano devalokā cavitvā āḷavakarañño gehe nibbatto, aññaṃ kumāraṃ alabhantā sve kumāraṃ cāṭibhattena saddhiṃ gahetvā gacchissantī’’ti cintetvā sāyanhasamaye aññātakavesena āḷavakassa yakkhassa bhavanadvāraṃ gantvā tassa dovārikaṃ gadrabhaṃ nāma yakkhaṃ bhavanaṃ pavisanatthāya yāci. So āha – ‘‘bhagavā tumhe pavisatha, mayhaṃ pana āḷavakassa anārocanaṃ nāma ayutta’’nti. So himavante yakkhasamāgamaṃ gatassa āḷavakassa santikaṃ agamāsi. Satthāpi taṃ bhavanaṃ pavisitvā āḷavakassa nisīdanapallaṅke nisīdi.
正值此时，佛陀观察世间，见阿拉维王子依赖三条路通达果实，心想：“此王子曾历经数十万劫，游走于天人及人界，如今终于安住于阿拉维王家，必将携带其他王子并聚集其膳品同往。”天将暮时，一位持不寻常衣袍之阿拉维国鬼怪，前往王宫求入室内访见。鬼怪言：“世尊，请进，唯我被阿拉维王国忽视。”此鬼随后前往喜马拉雅山的鬼怪大会，后返回阿拉维。佛陀亦至此屋，坐于阿拉维国主卧之榻。
Tasmiṃ samaye sātāgirahemavatā āḷavakassa bhavanamatthakena yakkhasamāgamaṃ gacchantā attano gamane asampajjamāne ‘‘kiṃ nu kho kāraṇa’’nti āvajjentā satthāraṃ āḷavakassa bhavane nisinnaṃ disvā satthu santikaṃ gantvā vanditvā yakkhasamāgamaṃ gantvā āḷavakassa tuṭṭhiṃ pavedayiṃsu – ‘‘lābhā te, āvuso āḷavaka, yassa te sadevake loke aggapuggalo bhavane nisinno , gantvā satthu santike dhammaṃ suṇāhī’’ti. So tesaṃ kathaṃ sutvā cintesi – ‘‘ime ekassa muṇḍakasamaṇassa mama pallaṅke nisinnabhāvaṃ kathentī’’ti anattamano kodhābhibhūto hutvā ‘‘ajja mayhaṃ etena samaṇena saddhiṃ saṅgāmo bhavissati, tattha me sahāyā nāma hothā’’ti dakkhiṇapādaṃ ukkhipitvā saṭṭhiyojanamattaṃ pabbatakūṭaṃ akkami, taṃ bhijjitvā dvidhā ahosi. Ito paṭṭhāya āḷavakayuddhaṃ vitthāretabbaṃ. Āḷavako pana sabbarattiṃ tathāgatena saddhiṃ nānappakārena yujjhantopi kiñci kātuṃ asakkonto satthāraṃ upasaṅkamitvā aṭṭha pañhe pucchi, satthā vissajjesi . Desanāpariyosāne sotāpattiphale patiṭṭhāsi. Vitthāretvā kathetukāmena āḷavakasuttavaṇṇanā (saṃ. ni. aṭṭha. 1.1.246) oloketabbā.
彼时，居于萨塔吉拉罕那山麓阿拉瓦卡的住处，因宅邸之故却还要前往夜叉相聚的地方，自己去时不留意，便招呼说：“究竟因何原因？”诸供养者见到坐于阿拉瓦卡住处的长者，便起身前往世尊近前，敬礼礼拜，然后往闯入的夜叉集会处去，将阿拉瓦卡的欢喜告诉他们，说：“善友阿拉瓦卡，汝有何好运，致在此宅中有卓越人物守护，坐而听闻世尊法语。”当世尊听闻此言，心念沉思道：“这等者乃是剃度出家的沙门，正谈论我坐卧之状。”心中不喜，愤怒满溢，便说：“今日我必与此沙门交战，且当护我随从。”遂跃起右足，奔向六十由旬许的山岭峻峰，越过此山有二重苦痛，一重可视为世俗战斗之始，另一重为继续发展阿拉瓦卡之战争。可见，该战争须详细阐述。阿拉瓦卡虽然极力与如来交战，采取多种策略，仍无所为，乃来近前向世尊请教，提出八个问题，世尊予以回答。说法终结后，确立获得初果（须陀洹果）。就此战事展开说明，称为《阿拉瓦卡经注解》（释义书编号1.1.246），当加以审视。
Punadivase uṭṭhite aruṇe cāṭibhattāharaṇavelāya sakalanagare gahetabbayuttaṃ dārakaṃ adisvā rañño ārocesuṃ. Rājā āha – ‘‘gaṇhituṃ ayuttaṭṭhāne pana atthi, tātā’’ti. Āma, deva, ajja rājakule putto jātoti. Gacchatha, tātā, mayaṃ jīvantā puttaṃ labhissāma, cāṭibhattena naṃ pesethāti. Te deviyā vikkandamānāya dārakaṃ gahetvā cāṭibhattena saddhiṃ āḷavakassa bhavanadvāraṃ gantvā ‘‘handa, ayya, tava bhāgaṃ paṭicchāhī’’ti āhaṃsu. Āḷavako tesaṃ kathaṃ sutvā ariyasāvakattā lajjamāno adhomukho nisīdi. Atha naṃ satthā āha – ‘‘idāni te, āḷavaka, lajjanakiccaṃ natthi, dārakaṃ gahetvā mama hatthe ṭhapehī’’ti. Te rājapurisā āḷavakakumāraṃ āḷavakassa hatthe ṭhapesuṃ, āḷavako taṃ ādāya dasabalassa hatthe ṭhapesi, satthā paṭiggaṇhitvā puna āḷavakassa hatthe ṭhapesi, āḷavako taṃ gahetvā rājapurisānaṃ hatthe ṭhapesi. Itissa hatthato hatthaṃ gatattā ‘‘hatthako āḷavako’’tveva nāmaṃ akaṃsu.
次日清晨鸡鸣时分，采茶谷物时刻，整个城镇都需要寻找适合携带之幼童，国王下令：“现有可供携带之地尚存者乎，父亲们？”言下意旨：今晨，天降神告：“今日王室得子，速去取来，我等在世间须用儿童协助采茶，莫要派遣他人。”天女们踊跃采得儿童，携之与茶谷同赴阿拉瓦卡宅门前，向王言说：“此乃陛下之份。”阿拉瓦卡闻之，作为圣弟子令人生厌，羞愧垂头坐下。此时，世尊言曰：“阿拉瓦卡，今汝无须自责，若得儿童，快将其置于吾手中。”王子由王子献出，呈于阿拉瓦卡手中，阿拉瓦卡执者交还诸王子手中。于是由此手到手之间，“犹如一象交至另一象手中”，遂得名“象阿拉瓦卡”。
Atha naṃ te rājapurisā tuṭṭhamānasā ādāya rañño santikaṃ agamaṃsu. Rājā taṃ disvā ‘‘ajja cāṭibhattaṃ na sampaṭicchatī’’ti saññaṃ katvā ‘‘kasmā, tātā, evameva āgatatthā’’ti āha. Deva, rājakulassa tuṭṭhi ca vaḍḍhi ca, satthā āḷavakassa bhavane nisīditvā āḷavakaṃ dametvā upāsakatte patiṭṭhāpetvā kumāraṃ amhākaṃ dāpesīti. Satthāpi āḷavakaṃ pattacīvaraṃ gāhāpetvā āḷavinagarābhimukho pāyāsi. So nagaraṃ upasaṅkamanto lajjitvāva osakkati. Satthā naṃ oloketvā ‘‘lajjasi, āḷavakā’’ti pucchi. Āma, bhante, nagaravāsino maṃ nissāya mātimaraṇaṃ pitimaraṇaṃ puttadāramaraṇañca pāpuṇiṃsu. Te maṃ passitvā daṇḍehipi leḍḍūhipi paharissanti. Tasmā osakkāmi, bhanteti. ‘‘Āḷavaka, natthi te mayā saddhiṃ gacchantassa bhayaṃ, vissattho ehī’’ti vatvā nagarassa avidūre ṭhāne vanasaṇḍe aṭṭhāsi. Āḷavakarājāpi nāgare gahetvā satthu paccuggamanaṃ gato. Satthā sampattaparisāya dhammaṃ desesi, desanāvasāne caturāsīti pāṇasahassāni amatapānaṃ piviṃsu. Te āḷavakassa tattheva vasanaṭṭhānaṃ katvā anusaṃvaccharaṃ balikammaṃ paṭṭhapesuṃ.
接着诸王子心满意足，携孩童至王处。帝见之谓：“今日采茶不遂心，何故如此？”天宣言：“大王啊，茶叶持者尚待。”由于王室欢喜倍增，世尊坐于阿拉瓦卡宅中，调伏阿拉瓦卡，安置其为居士与王子，谓曰：“此子归我等所有。”世尊为阿拉瓦卡穿上袈裟，护送其入阿拉瓦城市，沿途甚是害怕，虽为人所见却羞愧难当。世尊望见，问曰：“阿拉瓦卡，尔何羞愧？”答曰：“尊者，城市居民因我而遭受母亲、父亲、子女之死，他们见我必以棍棒、刀剑相逼。是故我恐惧，故避于市郊深林。”世尊慰言：“阿拉瓦卡，尔无惧我同行，我是庇护者。”于是住于城市近郊林区八日。阿拉瓦卡王也囊括诸市人，促使世尊再度前来。世尊与众弟子共聚，弘法教学。说法终毕，四万八千比库饮受不死甘露。诸众即于阿拉瓦卡建立居止之所，安置护卫，护其回乡。
Āḷavakopi nāgare dhammikāya rakkhāya saṅgaṇhi. Sopi āḷavakakumāro vuḍḍhippatto satthu dhammadesanaṃ sutvā tīṇi maggaphalāni paṭivijjhi. So sabbakālaṃ ariyasāvakaupāsakānaṃ pañcahi satehi parivuto carati. Athekadivasaṃ tehi upāsakehi saddhiṃ satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdi. Satthā suvinītaṃ parisaṃ disvā ‘‘mahatī te, āḷavaka, parisā, kathaṃ taṃ saṅgaṇhāsī’’ti āha. Bhagavā dānena tussantaṃ dānena saṅgaṇhāmi, piyavacanena tussantaṃ piyavacanena saṅgaṇhāmi, uppannesu kiccesu tesaṃ nittharaṇena tussantaṃ uppannakiccanittharaṇena saṅgaṇhāmi, samānattaṭṭhānena tussantaṃ samānattatāya saṅgaṇhāmīti. Evametaṃ vatthu samuṭṭhitaṃ. Atha satthā aparabhāge jetavane nisīditvā upāsake ṭhānantaresu ṭhapento hatthakaṃ āḷavakaṃ catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ aggaṭṭhāne ṭhapesīti.
阿拉瓦卡及城中众，追随护持佛法。阿拉瓦卡王子也渐长，听闻世尊法语，顿悟三道果。常随五百位圣弟子居，无间修行。一日，与诸居士同至世尊近前，敬礼礼拜后，独自坐一处。世尊见此良善僧众，谓曰：“阿拉瓦卡，尔有大众，尔如何聚集？”答曰：“世尊，我因布施得喜；因慈言得靠；因完成彼此义务而相聚；因同处而聚集。”由此缘起此事。之后，世尊坐于祇树林，置阿拉瓦卡王子于诸聚集物件中，设立为显要首领。
Mahānāmasakkavatthu大名萨咖事
§252
252. Pañcame paṇītadāyakānanti paṇītarasadāyakānaṃ mahānāmo sakko aggoti dasseti. So kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ paṇītarasadāyakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde kapilavatthupure sakyarājakule nibbattitvā vayappatto dasabalassa paṭhamadassaneyeva sotāpattiphale patiṭṭhāsi.
252章 讲述五杰布施者中最尊贵者、名为萨咖天帝，是谓其显赫者。意指昔时莲花生佛时代，诞生于汉沙瓦提贵族家中，独自一比居士，见五杰布施者主位而执行职责，并就此居其所。此辈历经百千劫于诸天人世间游走，最终生于迦毗罗卫城释迦族王室，体壮健，首次显现即得初果鉴定。
Athekasmiṃ samaye satthā verañjāyaṃ vassāvāsaṃ vasitvā anupubbena kapilavatthupuraṃ gantvā nigrodhārāme paṭivasati. Mahānāmo ‘‘satthā āgato’’ti sutvā satthu santikaṃ gantvā abhivādetvā ekamantaṃ nisinno satthāraṃ evamāha – ‘‘bhagavā sutametaṃ ‘bhikkhusaṅgho kira verañjāyaṃ bhikkhācārena kilamatī’ti, mama catumāsaṃ bhikkhusaṅghassa paṭijaggane paṭiññaṃ detha, ahaṃ bhikkhusaṅghassa sarīre ojaṃ pavesessāmī’’ti. Satthā adhivāsesi. So satthu adhivāsanaṃ viditvā punadivasato paṭṭhāya buddhappamukhaṃ bhikkhusaṅghaṃ paṇītarasabhojanacatumadhurādīhi paṭijaggitvā puna catumāsaṃ paṭiññaṃ gahetvā aṭṭha māse pūretvā puna catumāsaṃ paṭiññaṃ gahetvā sakalasaṃvaccharaṃ paṭijaggi. Satthā tato paraṃ paṭiññaṃ nādāsi. Mahānāmo pana tato paṭṭhāya aparāparaṃ sampattabhikkhusaṅghassa teneva niyāmena sakkāraṃ karoti. Tassa so guṇo sakalajambudīpe pākaṭo jāto. Evametaṃ vatthu samuṭṭhitaṃ. Satthā pana aparabhāge jetavane nisīditvā mahānāmaṃ sakkaṃ paṇītadāyakānaṃ aggaṭṭhāne ṭhapesīti.
某时，世尊于维兰扎修行雨安居后，渐进步往迦毗罗卫城，住于无忧树林。名为大名比库听闻世尊来临，前去拜见，坐于一旁，向世尊启言：“世尊，闻说比库僧团于维兰扎修行时，有人违犯清规。今我愿代表僧团誓言守持清规，愿以身强力壮护持僧团。”世尊予以允诺。该比库洞察世尊允诺后，翌日集聚佛前比库，设宴请，共立誓愿，保证勤修经行。继又分别誓言，延续八个月，复立誓愿，年复一年，终成完整承诺。世尊之后未再收受誓愿。大名比库又继承这份责任，尊敬佛教僧团，应此使命，名闻遍及全印度。由此事实成此事迹。世尊又镇坐于祇树林，置大名于众长施主首位中。
Uggagahapativatthu伍嘎居士事
§253
253. Chaṭṭhe manāpadāyakānanti manāpaṃ cittarucitabhojanaṃ dāyakānaṃ uggo gahapati, vesāliko aggoti dasseti. So kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto aparabhāge satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ manāpadāyakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde vesāliyaṃ seṭṭhikule nibbatti. Tassa jātakāle nāmaṃ aniyāmitaṃ. Aparabhāge panassa attabhāvopi uggato ahosi samiddho, alaṅkatatoraṇaṃ viya ussitacittapaṭo viya ca ativirocittha. Guṇāpissa uggatā ahesuṃ. So imesaṃ dvinnampi uggatattā uggaseṭṭhitveva saṅkhaṃ gato. So panāyaṃ dasabalassa paṭhamadassaneyeva sotāpattiphale patiṭṭhāya aparabhāge tīṇipi maggaphalāni sacchākāsi. So attano mahallakakāle rahogato nisīditvā cintesi – ‘‘yaṃ yaṃ mayhaṃ piyaṃ manāpaṃ, taṃ tadeva dasabalassa dassāmi, idaṃ me satthu sammukhāpi sutaṃ ‘manāpadāyī labhate manāpa’’’nti. Athassa etadahosi – ‘‘api nu kho me cittaṃ jānitvā satthāpi nivesanadvāraṃ āgaccheyyā’’ti.
253. 第六尊长护持者者，为供养众比库食饮之主，乃居在富有人家之世尊第一，称为祇树给孤独园比库会首领，乃说明波罗奈国城之尊长领袖。此人于果德玛佛时代，住于鹤舍家族，曾于佛陀初转法轮之后，在佛陀讲法之处，目睹一位供养师供养世尊，遂建立信心而充任该供养师之领袖，后完成其责任，乃离去。此人历经亿百千众生中生死轮回，于佛出现之时，生于波罗奈城最胜商贾家中。其生时名为无常；后期不仅位高权重，且明朗华美，心若装饰门楼，甚为炫耀。品质亦极尊贵。他于上述二者尊贵中终成最尊，乃第一。初次见道果后，即证斯陀含果，后来证得三道果实。论及其壮年，隐居家中沉思良久，思惟曰“我现在所喜爱的供养，亦必在未来十力中示现。依我闻世尊曾言‘善供养者得善供养’。”后想说：“我若能心领世尊之意，世尊是否会至我住处？”
Satthāpi kho tassa cittaṃ ñatvā bhikkhusaṅghaparivuto nivesanadvāreyeva pāturahosi. So ‘‘satthā āgato’’ti sutvā ativiya ussāhajāto dasabalassa santikaṃ gantvā pañcapatiṭṭhitena vanditvā satthu pattaṃ paṭiggahetvā gharaṃ pavesetvā paññattavarabuddhāsane satthāraṃ, avasesaāsanesu bhikkhusaṅghaṃ nisīdāpetvā buddhappamukhaṃ bhikkhusaṅghaṃ nānaggarasehi parivisitvā bhattakiccapariyosāne ekamantaṃ nisīditvā evamāha – ‘‘sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ ‘manāpadāyī labhate manāpa’’’nti. Yaṃ yaṃ, bhante, mayhaṃ manāpaṃ, taṃ taṃ mayā buddhappamukhassa bhikkhusaṅghassa dinnamevā’’ti satthāraṃ jānāpetvā tato paṭṭhāya yaṃ yaṃ tassa manāpaṃ, taṃ taṃ buddhappamukhassa bhikkhusaṅghassa deti. Taṃ pana sabbaṃ pañcakanipāte uggasutte vitthārato āgamissati. Evametaṃ vatthu samuṭṭhitaṃ. Satthā aparabhāge jetavane viharanto taṃ upāsakaṃ manāpadāyakānaṃ aggaṭṭhāne ṭhapesīti.
当时世尊亦识此人心意，亲临比库众居所门外。此人闻“世尊来临”之语，极生欢喜，便前往十力聚处，向佛顶礼后，领受世尊授予的尊命，进入宅中于特制佛座之上供养佛陀。即四周配坐比库僧群，朝佛会众皆毕恭毕敬。其后静坐一隅谓曰：“世尊言‘善供养者得善供养’，今我所获得之供养，悉供佛前比库僧。”此供养师知佛意后即起身，施予所喜供养于佛、僧。以上内容，将届时以五经集大纲详述。此供养师后来常在祇树给孤独园住持，并为供养师领袖。
Uggatagahapativatthu伍嘎德家主事缘
§254
254. Sattame saṅghupaṭṭhākānanti bhikkhusaṅghassa upaṭṭhākānaṃ hatthigāmako uggato gahapati, aggoti dasseti. Sopi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto aparabhāge satthu dhammadesanaṃ sutvā satthāraṃ ekaṃ upāsakaṃ saṅghupaṭṭhākānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde hatthigāme seṭṭhikule nibbatti, tassa uggatakumāroti nāmaṃ akaṃsu.
254. 第七僧团护持者，乃比库僧团侍者之代表，是象村富人之首领。此人亦于果德玛佛时代，生于鹤舍家族，初闻佛陀说法，见一供养师为僧团护持者之首，遂担当领导职务，完成职责后离开。此人历经亿百千众生生死轮回，于佛出世时生于象村之富商家中，称为尊贵公子。
So aparabhāge gharāvāse patiṭṭhito pitu accayena seṭṭhiṭṭhānaṃ pāpuṇi. Tena samayena satthā bhikkhusaṅghaparivuto cārikaṃ caranto hatthigāmaṃ patvā nāgavanuyyāne viharati. Tadā ayaṃ uggataseṭṭhi sattāhaṃ pānamadamatto hutvā nāṭakehi parivuto nāgavanuyyānaṃ gantvā paricārayamāno dasabalaṃ disvā balavahirottappaṃ paccupaṭṭhāpesi. Athassa satthāraṃ upasaṅkamantassa sabbo surāmado abbhatthaṃ agamāsi. So satthāraṃ vanditvā ekamantaṃ nisīdi. Athassa satthā dhammaṃ desesi. Desanāpariyosāne tīṇi maggaphalāni paṭivijjhi. Tato paṭṭhāya nāṭakāni ‘‘tumhe yathāsukhaṃ gacchathā’’ti vissajjetvā dānābhirato hutvā bhikkhusaṅghassa dānameva deti. Devatā rattibhāgasamanantare āgantvā seṭṭhissa ārocenti – ‘‘gahapati, asuko bhikkhu tevijjo, asuko bhikkhu chaḷabhiñño, asuko sīlavā, asuko dussīlo’’ti. So tāsaṃ vacanaṃ sutvāpi guṇaṃ tāva yathābhūtato jānāti, deyyadhammaṃ pana samacitteneva deti. Satthu santike nisīditvāpi tameva guṇaṃ katheti. Aparabhāge satthā jetavane nisīditvā taṃ gahapatiṃ saṅghupaṭṭhākānaṃ aggaṭṭhāne ṭhapesīti.
后期居家，得业主财产。此时，世尊携带比库众行脚至象村，停居于龙林园。此象村富商过去七日酗酒沉迷，受戏剧包围，后游至龙林园，供养世尊十力，让十力护持兴旺。后世尊至，富商礼拜佛陀，静坐一隅，世尊乃说法。说法后，此富商证得三道果实。后来辞别众比库僧侣，乐于布施，即专门供养比库众。夜间天神来临，向此富商言：“富人啊，此比库是三明者，是六通者，品行端正而非邪恶。”富商闻此称赞，自知真实美德，亦愉快地施舍应得之事。虽坐于佛前，常称述该比库之美德。后来，世尊在祇树林常住时，令此富商任僧团护持者之首领。
Sūrambaṭṭhavatthu苏兰跋陀事缘
§255
255. Aṭṭhame aveccappasannānanti avigacchanasabhāvena acalena pasādena samannāgatānaṃ sūrambaṭṭho aggoti dasseti. Ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto satthu dhammakathaṃ sutvā satthāraṃ ekaṃ upāsakaṃ aveccappasannānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule nibbatti, sūrambaṭṭhotissa nāmaṃ akaṃsu.
255. 第八清净端正者，旨在称誉无所动摇、安稳清净之人，乃名誉之首。此人亦于果德玛佛时代，生于鹤舍家族，曾于佛陀初转法轮后听闻佛法，见一供养师为称誉者之首，遂担领责任，完毕任务后离去。此人历经亿百千众生轮回，于佛出世时，生于舍卫城富商家中，名号为清净端正者。
So aparabhāge vayappatto gharāvāse patiṭṭhāya aññatitthiyānaṃ upaṭṭhāko hutvā carati. Atha satthā paccūsasamaye lokaṃ volokento tassa sotāpattimaggahetuṃ disvā bhikkhācāravelāya nivesanadvāraṃ agamāsi. So dasabalaṃ disvā cintesi – ‘‘samaṇo gotamo mahākule ceva jāto, loke ca abhiññāto, tenassa santikaṃ agamanaṃ nāma na yutta’’nti satthu santikaṃ gantvā pādesu vanditvā pattaṃ gahetvā gharaṃ pavesetvā mahārahe pallaṅke nisīdāpetvā bhikkhaṃ datvā bhattakiccapariyosāne ekamantaṃ nisīdi. Satthā tassa caritavasena dhammaṃ desesi. Desanāpariyosāne sotāpattiphale patiṭṭhahi. Satthāpi taṃ dametvā vihārameva gato.
后期年老居家，长年为外族侍奉者。佛陀晨起观世间，见其为得圣果者，便于比库用餐时间前往其居所，俯首礼拜，领受供养，并入屋座于高座。佛说法结束，该人证得斯陀含果。世尊制伏其心后，仍留居寺院。
Tato māro cintesi – ‘‘ayaṃ sūrambaṭṭho nāma amhākaṃ santako, satthā panassa ajja gehaṃ gato, kiṃ nu kho satthu dhammaṃ sutvā maggapātubhāvaṃ akaritthāti yāvassa mama visayā atikkantabhāvaṃ vā anatikkantabhāvaṃ vā jānāmī’’ti attano kāmarūpitāya dasabalassa sarikkhakaṃ rūpaṃ māpetvā cīvaraggahaṇampi pattaggahaṇampi buddhākappeneva katvā dvattiṃsalakkhaṇadharo hutvā sūrambaṭṭhassa gehadvāre aṭṭhāsi. Sūrambaṭṭhopi ‘‘puna dasabalo āgato’’ti sutvā ‘‘buddhānaṃ aniyyānikagamanaṃ nāma natthi, kena nu kho kāraṇena āgato’’ti vegena ‘‘dasabalo’’ti saññāya tassa santikaṃ gantvā abhivādetvā ekamantaṃ ṭhito, ‘‘bhante, tumhe idāneva imasmiṃ gehe bhattakiccaṃ katvā gatā, kiṃ nu kho kāraṇaṃ paṭicca puna āgatatthā’’ti āha. ‘‘Sūrambaṭṭha mayā dhammaṃ kathentena ekaṃ anupadhāretvā kathitaṃ. Mayā hi pañcakkhandhā ‘sabbeva aniccā dukkhā anattā’ti kathitā, na panete sabbeva evarūpā. Ekacce hi khandhā niccā dhuvā sassatā atthī’’ti āha.
然后魔王思忖说：『这位名叫苏蘭巴提的，是我们的敌人，圣者今天赴家里去了，难道他听了佛陀的教法却未能成就道果吗？我知道我的领域超出了限制，或未超出限制』于是他以自己的欲根与十种威力幻化成侦探的形象，像佛陀的弟子一样披着袈裟，佩带法器，带着二十二种印相，站在苏蘭巴提家门口。苏蘭巴提听闻“十威力者来了”，又说：“佛陀们不会无故外出，是因何事来的呢？”遂迅速以“十威力”之念念头来到魔王面前，恭敬问候，站在一旁说：“尊者，您刚才刚在这里家中吃过饭离去了，为何缘故又回来呢？”魔王回答说：“苏蘭巴提，我给你讲的法，只讲了一遍，没有反复讲。我已讲说了五蕴皆无常、苦、无我的道理，但并非所有五蕴同样如此，有些蕴是常住、确实、永恒的。”
Tato sūrambaṭṭho cintesi – ‘‘ayaṃ kathā ativiya bhāriyā. Buddhānañhi anupadhāretvā kathanaṃ nāma natthi, dasabalassa māro kira paṭipakkho, addhā ayaṃ māro bhavissatī’’ti cintetvā – ‘‘mārosi tva’’nti āha. Ariyasāvakena kathitakathā tassa pharasuppahāro viya ahosi, tasmā sakabhāvena ṭhātuṃ asakkonto ‘‘āma, sūrambaṭṭha, ahaṃ māro’’ti āha. ‘‘Tādisānaṃ mārānaṃ satampi sahassampi āgantvā mama saddhaṃ cāletuṃ na sakkoti, mahāgotamo dasabalo mayhaṃ dhammaṃ desento ‘sabbe saṅkhārā aniccā’ti bodhetvā desesi, mā me gharadvāre tiṭṭhā’’ti accharaṃ pahari. Māro tassa vacanaṃ sutvā paṭippharitvā kathetuṃ asakkonto tattheva antaradhāyi. Sūrambaṭṭhopi sāyanhasamaye satthu santikaṃ gantvā mārena katakiriyaṃ kathetvā, ‘‘bhante, evaṃ māro mama saddhaṃ cāletuṃ vāyamitthā’’ti āha. Satthā etadeva kāraṇaṃ aṭṭhupattiṃ katvā imasmiṃ sāsane sūrambaṭṭhaṃ aveccappasannānaṃ aggaṭṭhāne ṭhapesīti.
于是苏蘭巴提心想：“这话太过荒谬不实。佛陀所讲的法tom本不容质疑，魔王岂能反对？看来魔王确实是敌对的存在。”于是他对魔王说：“你真是魔王啊。”这种由圣弟子传授的话，如同发射利箭一样锋利，所以苏蘭巴提不能保持平静，便说：“是啊，我就是魔王。”魔王说：“即使成千上万个魔王来，我也无法动摇我的信心，伟大的佛陀正以‘一切行无常’的觉悟、教化我，随时教导我不要停留家中。”魔王听了这话，无法辩驳，立刻隐匿不见。苏蘭巴提每天傍晚拜见佛陀，告诉佛陀魔王的障碍：“尊者，魔王试图动摇我的信心。”佛陀告知原因后，称赞苏蘭巴提在此教法中如磐石般坚定不动。
Jīvakavatthu基瓦咖事缘
§256
256. Navame puggalappasannānanti puggaliyappasādena samannāgatānaṃ upāsakānaṃ jīvako komārabhacco aggoti dasseti. So hi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto . Satthu dhammakathaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ puggalappasannānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare abhayarājakumāraṃ paṭicca sālavatiyā nāma rūpūpajīviniyā kucchimhi nibbatto. Rūpūpajīviniyo ca nāma vijātakāle sace putto hoti, chaḍḍenti. Sace dhītā, paṭijagganti. Iti sā taṃ dārakaṃ kattarasuppakena saṅkārakūṭe chaḍḍāpesi. Atha naṃ abhayo rājakumāro rājupaṭṭhānaṃ gacchanto taṃ disvā ‘‘kiṃ, bhaṇe, etaṃ kākehi samparikiṇṇa’’nti manusse pesetvā ‘‘dārako devā’’ti. Jīvati, bhaṇeti, ‘‘jīvati, devā’’ti sutvā attano antepure posāpesi. Tassa jīvatīti kathitattā jīvakoti nāmaṃ akaṃsu, kumārena posāpitoti komārabhaccoti nāmaṃ akaṃsu.
第二百五十六条。第九，是关于受人信赖的人的故事。比库近侍弟子基瓦咖·拘摩萝跋跋被尊为领袖。其人曾在佛陀听法时，住于天鹅村的世家。听闻佛陀教法，为使佛陀能在集会中安坐，他完成准备工作后离去。此人曾在人天界流转累万年，后于这佛世出生成一名名叫阿伐罗婆提的王子的儿子，生活在名为沙罗伐提的小聚落。他的同辈若为儿子则弃之若女儿则抚养，便用严厉的法则教养其子。后来这位王子见到此状，问道：“为何让这些仆人抢买这些孩子？”人们回答：“这是天神的孩子。”他说：“他还活着啊，是天神。”听此，便在他的后宅好好抚养这孩子，因此按此世俗俗称：“活着”的意为基瓦咖，“被抚养的王子”即是拘摩萝跋跋。
So attano soḷasavassuddesikakāle takkasilaṃ gantvā vejjasippaṃ uggaṇhitvā bimbisārarañño santikā sakkāraṃ labhitvā caṇḍapajjotassa rañño rogaṃ phāsukaṃ akāsi. So tassa pañca taṇḍulasakaṭasatāni soḷasa kahāpaṇasahassāni dussasahassaparivāraṃ anagghaṃ siveyyakaṃ dussayugañca pesesi. Tasmiṃ samaye satthā rājagahaṃ upanissāya gijjhakūṭe pabbate viharati. Jīvako satthu ussannadhātuke kāye virecanaṃ datvā bhesajjaṃ karonto ‘‘cattāro paccayā mama santakāva hontū’’ti satthāraṃ attano vihāre vasāpetvā satthu bhesajjaṃ katvā taṃ dussayugaṃ upanetvā ‘‘idaṃ, bhante, tumheyeva paribhogaṃ karothā’’ti vatvā tena saddhiṃ laddhaṃ dussasahassaṃ bhikkhusaṅghassa adāsi. Ayamettha saṅkhepo, vitthārena pana jīvakavatthu khandhake (mahāva. 326 ādayo) āgatameva. Satthā aparabhāge jetavane viharanto jīvakaṃ komārabhaccaṃ puggalappasannānaṃ aggaṭṭhāne ṭhapesīti.
这位基瓦咖长至十六岁，前往僧团学习律法与医术，得以见到宾比萨拉王。曾为国王治愈禅头病。曾以五百斗稻谷、十六万钱币及大量珍贵物品赠予贫穷的僧侣及世尊。当时佛陀在王舍城迦湿云山岩洞静处修行。基瓦咖为佛陀服药且施药说：“愿四种条件促使我的养护者康复。”佛陀在自己住处疗治病患，履行医治工作后将药物送给这千余名贫穷僧侣。此即概要，详见基瓦咖传记篇（大部第326卷）。此时佛陀仍住在迦湿云山，设立基瓦咖为比库弟子领袖。
Nakulapitugahapativatthu那库拉父家主事缘
§257
257. Dasame vissāsakānanti vissāsikakathaṃ kathentānaṃ upāsakānaṃ antare, nakulapitā gahapati, aggoti dasseti. So kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ upāsakaṃ vissāsakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. So kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde bhaggaraṭṭhe susumāragirinagare seṭṭhikule nibbatti. Satthāpi bhikkhusaṅghaparivuto cārikaṃ caramāno taṃ nagaraṃ patvā bhesakaḷāvane viharati. Athāyaṃ, nakulapitā gahapati, susumāragirivāsīhi saddhiṃ satthu santikaṃ gantvā paṭhamadassaneneva so ca bhariyā cassa dasabalaṃ ‘‘ayaṃ amhākaṃ putto’’ti saññaṃ paṭṭhapetvā ubhopi satthu pādesu nipatitvā, ‘‘tāta, tvaṃ ettakaṃ kālaṃ amhe chaḍḍetvā kahaṃ vicarasī’’ti āhaṃsu. Ayaṃ kira, nakulapitā gahapati, pubbe pañca jātisatāni dasabalassa pitā ahosi, pañca jātisatāni cūḷapitā, pañca jātisatāni mahāpitā, pañca jātisatāni mātulo, nakulamātāpi pañca jātisatāni mātā ahosi, pañca jātisatāni cūḷamātā, pañca jātisatāni mahāmātā, pañca jātisatāni pitucchā. Iti dīgharattaṃ anugatasinehattā dasabalaṃ disvāva ‘‘putto’’ti saññaṃ katvā saṇṭhātuṃ nāsakkhiṃsu. Satthā yāva tesaṃ cittaṃ saññattiṃ na gacchati, tāva ‘‘apethā’’ti nāvoca. Atha nesaṃ yathāmaneneva satiṃ paṭilabhitvā majjhattabhūtānaṃ āsayaṃ ñatvā dhammaṃ desesi. Desanāpariyosāne ubhopi sotāpattiphale patiṭṭhahiṃsu.
第二百五十七条。第十是关于信仰者的故事。讲述信士中一个叫那阇拉毗多的富豪。其人曾在佛陀时期的天鹅村世家。听佛陀所说法后，见到佛陀为代表信徒集会设立一位信仰者领袖，此人明知此事后便离开，投生于婆伽罗国苏苏玛罗山村的世家为贵族子弟。佛陀同其弟子环绕市区巡行，在药林游步。那阇拉毗多富豪与苏苏玛罗村人一起拜见佛陀，当初第一次见佛陀时，他还把他的妻子、十威力者认作自己的儿子，跪于佛足下说：“父亲啊，您离开我们太久，现在在哪里漫游啊？”这人原本在前世为十威力者的父亲、祖父或其他长辈，也有母亲及继母、姨母等共计五代，长期依恋难舍，见到十威力者便称为“儿子”，难于舍弃。佛陀未教导这些执相前，尚未叫他们放下执著，称之为“尚未完成”。及见到此等心转变成熟后，佛陀便详尽讲述正法课程。讲法结束时，两人皆证得初果。
Satthā aparabhāge tesaṃ mahallakakāle puna taṃ nagaraṃ agamāsi. Te ‘‘satthā āgato’’ti sutvā satthu santikaṃ gantvā pañcapatiṭṭhitena vanditvā svātanāya nimantetvā punadivase attano nivesane buddhappamukhaṃ bhikkhusaṅghaṃ nānaggarasehi parivisitvā satthāraṃ katabhattakiccaṃ upasaṅkamitvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho nakulapitā gahapati, bhagavantaṃ etadavoca – ‘‘yato me, bhante, nakulamātā gahapatānī, daharasseva daharā ānītā, nābhijānāmi nakulamātaraṃ gahapatāniṃ manasāpi aticaritā, kuto pana kāyena. Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitu’’nti. Nakulamātāpi kho, gahapatānī, bhagavantaṃ etadavoca – ‘‘yato ahaṃ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṃ gahapatiṃ manasāpi aticaritā, kuto pana kāyena. Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitu’’nti. Atha aparabhāge satthā jetavane nisīditvā upāsake paṭipāṭiyā ṭhānantaresu ṭhapento imaṃ imesaṃ dvinnampi kathaṃ aṭṭhuppattiṃ katvā nakulapitaraṃ gahapatiṃ vissāsakānaṃ aggaṭṭhāne ṭhapesīti.
佛陀在此期间又来到该城。众人闻之聚集于佛前敬礼，随即邀请佛陀常来，第二天在自己住处环绕护卫佛陀及众僧，进献饭食后就坐。那阇拉毗多与佛陀说：“尊者，我母亲与妻子都如孩童般，我不知她们内心是否真正了解我的母亲与妻子。我们希望亲眼看见佛陀教法，互相观照。”同日，那阇拉毗多妻子亦如是向佛言。后来佛陀坐在迦湿云山再次授与信士教法，并为两人在信徒集会所设领袖位置加冕认证。
Chaṭṭhavaggavaṇṇanā. · 第六品注释。
Dasasuttapaṭimaṇḍitāya upāsakapāḷiyā vaṇṇanā niṭṭhitā. · 以十经为庄严的近事男本文之注释终了。
14. Etadaggavaggo
第十四章 顶尊品
(14) 7. Sattamaetadaggavaggo（十四）第七 此第一品
Sujātāvatthu苏嘉德事
§258
258. Upāsikāpāḷiyā paṭhame paṭhamaṃ saraṇaṃ gacchantīnanti sabbapaṭhamaṃ saraṇesu patiṭṭhitānaṃ upāsikānaṃ, sujātā nāma, seniyadhītā aggāti dasseti. Sāpi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā aparabhāge satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikāraṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ satthu nibbattito puretarameva uruvelāyaṃ senānigame seniyakuṭumbikassa gehe nibbattitvā vayappattā ekasmiṃ nigrodhamūle patthanaṃ akāsi – ‘‘sace samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, anusaṃvaccharaṃ balikammaṃ karissāmī’’ti. Tassā sā patthanā samijjhi.
第一节 受持第一皈依的近事女，名为苏迦达、即是娑那女儿阿加者。此女亦于莲花出世佛时期，生于鹭沙维提族之家。佛陀教法初启之后，她听佛说法。她见佛立一位受持第一皈依的近事女于最尊之位，知其有此资格，遂亲近守护之。此女历经千万劫，在诸天人中游转，于过去世初生时，于乌卢韦拉一军营、娑那族之家出生长大。因有生发愿言：『若得归于同胞族中之家，在生第一胎时必得子嗣，且当尽行供养父母之事。』其誓愿坚定不移。
Sā mahāsattassa dukkarakārikaṃ karontassa chaṭṭhe vasse paripuṇṇe visākhapuṇṇamadivase ‘‘pātova balikammaṃ karissāmī’’ti rattiyā paccūsasamayaṃ paccuṭṭhāya dhenuyo duhāpesi. Vacchakā dhenūnaṃ thanamūlaṃ na āgamaṃsu, thanamūle navabhājanamhi upanītamatte attanova dhammatāya khīradhārā patiṃsu. Taṃ acchariyaṃ disvā, sujātā, sahattheneva khīraṃ gaṇhitvā navabhājane pakkhipitvā sahattheneva aggiṃ katvā pacituṃ ārabhi. Tasmiṃ pāyāse paccamāne mahantamahantā bubbuḷā uṭṭhahitvā dakkhiṇāvattā hutvā sañcaranti, ekaphusitampi bahi na niggacchati. Mahābrahmā chattaṃ dhāresi, cattāro lokapālā khaggahatthā ārakkhaṃ gaṇhiṃsu, sakko alātāni samānento aggiṃ jālesi. Devatā catūsu dīpesu ojaṃ saṃharitvā tattha pakkhipiṃsu. Sujātā, ekadivaseyeva imāni acchariyāni disvā puṇṇādāsiṃ āmantesi – ‘‘amma, puṇṇe ajja amhākaṃ devatā ativiya pasannā, mayā ettakaṃ kālaṃ evarūpaṃ acchariyaṃ nāma na diṭṭhapubbaṃ , vegena gantvā devaṭṭhānaṃ paṭijaggāhī’’ti. Sā ‘‘sādhu, ayye’’ti tassā vacanaṃ sampaṭicchitvā turitaturitā rukkhamūlaṃ agamāsi.
此女为大神难事，历经六十个雨季。于满净善月十五日夜深时分，起誓言：『我今当行供养父母。』翌夜，牛群未至草根，草根处新切分草芽方才带来以供牛识。牛饮鲜奶如乳浆流水，流淌于草芽之上，旋转奔驰，巨泡纷纷升起，纷纷散落南边。见此奇异景象，苏迦达即取鲜奶于手，于新分草芽上涂抹，然后点火燃烧。大梵持伞，四大天王手持刃兵护法，天帝扬响箭竞放火光，诸天将四灯光集中，引燃火焰。苏迦达一日中见此种种奇妙，便于满月夜恭敬祝祷：『母亲，今天我们的诸天极为欢喜，我从未见过如此奇异，迅速往天界恭礼。』她言毕，立即疾步至树下。
Bodhisattopi kho bhikkhācārakālaṃ āgamayamāno pātova gantvā rukkhamūle nisīdi. Rukkhamūlaṃ sodhanatthāya gatā puṇṇā āgantvā sujātāya ārocesi – ‘‘devatā rukkhamūle nisinnā’’ti. Sujātā, ‘‘sace je saccaṃ bhaṇasi, adāsiṃ karomī’’ti vatvā sabbapasādhanaṃ pasādhetvā satasahassagghanake suvaṇṇathāle pāyāsaṃ vaḍḍhetvā aparāya suvaṇṇapātiyā pidahitvā setavatthena sampaliveṭhetvā samantā gandhadāmamālādāmāni osāretvā ukkhipitvā gantvā mahāpurisaṃ disvā balavapītiṃ uppādetvā diṭṭhaṭṭhānato paṭṭhāya oṇatoṇatā gantvā sīsato thālaṃ otāretvā vivaritvā saheva pātiyā pāyāsaṃ mahāpurisassa hatthe ṭhapetvā vanditvā ‘‘yathā mayhaṃ manoratho nipphanno, evaṃ tumhākampi nipphajjatū’’ti vatvā pakkāmi. Bodhisatto nerañjarāya nadiyā tīraṃ gantvā suvaṇṇathālaṃ tīre ṭhapetvā nhatvā paccuttaritvā ekūnapaṇṇāsa piṇḍe karonto pāyāsaṃ paribhuñjitvā suvaṇṇapātiṃ nadiyā sampavāhetvā anukkamena bodhimaṇḍaṃ āruyha sabbaññutaṃ patvā sattasattāhaṃ bodhimaṇḍe atikkamitvā isipatane migadāye pavattitavaradhammacakko sujātāya puttassa yasadārakassa upanissayaṃ disvā gantvā aññatarasmiṃ rukkhamūle nisīdi.
菩萨刚到比库修行时期，即往往步行至树下坐禅。树下有人来报：『诸天坐于树下。』苏迦达言：『若诚如此，我将献与。』遂施舍一切珍宝，积聚百万金币供养，将熬好的乳粥用金盘盛放，用纯白布包裹，敷满香花环饰，供养诸天。将乳粥盛于大金盘，用于供养大人，并以顶礼礼拜，言道：『愿我所愿得成，亦愿汝等皆成。』菩萨游至泥河旁，将金盘置于河边，洗净寺盘，享用乳粥，随后随流河水流过，步行至菩提树下。来到师长郎舍城，见着苏迦达之子名叫耶沙达罗，依止于某树下坐禅。
Yasopi kulaputto rattibhāgasamanantare vivaṭaṃ itthāgāraṃ disvā sañjātasaṃvego ‘‘upaddutaṃ vata, bho, upasaṭṭhaṃ vata, bho’’ti vatvā nivesanato nikkhamitvāva bahinagare satthu santikaṃ gantvā dhammadesanaṃ sutvā tīṇi maggaphalāni paṭivijjhi. Athassa pitā padānupadikaṃ gantvā bhagavantaṃ upasaṅkamitvā yasassa pavattiṃ pucchi. Satthā yasaṃ kulaputtaṃ paṭicchādetvā dhammaṃ desesi. Desanāpariyosāne so seṭṭhigahapati sotāpattiphale patiṭṭhāsi, yaso arahattaphalaṃ pāpuṇi. Taṃ bhagavā ‘‘ehi bhikkhū’’ti āha, tāvadevassa gihiliṅgaṃ antaradhāyi, iddhimayapattacīvaradharo ahosi. Pitāpissa satthāraṃ nimantesi. Satthā yasaṃ kulaputtaṃ pacchāsamaṇaṃ katvā tassa gharaṃ gantvā katabhattakicco dhammaṃ desesi, desanāpariyosāne yasassa mātā, sujātā, purāṇadutiyikā ca sotāpattiphale patiṭṭhahiṃsu. Taṃdivasaṃ ayaṃ, sujātā, tevācikasaraṇe patiṭṭhāsi saddhiṃ suṇisāya. Ayamettha saṅkhepo , vitthārato panetaṃ vatthu khandhake (mahāva. 25-28) āgatameva . Satthā aparabhāge paṭipāṭiyā upāsikāyo ṭhānantaresu ṭhapento imaṃ upāsikaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ aggaṭṭhāne ṭhapesīti.
耶沙达罗乃该族之子，夜半见一女室舍，生忧恐心言：『遭遇变故，将有灾难啊。』于是即出，入王舍城，亲近世尊，聆听佛法，洞究三种道果。其父随后携其至佛前，问论其出家情形。世尊虽藏匿耶沙达罗作为家中随从，复以法为其加持。讲法结束时，该城富主已证初果，耶沙达罗亦获阿拉汉果。佛告众比库：「来此吧！」彼时，尊贵僧人衣袈裟威仪端庄，神通显赫。父亲邀请世尊饭食，世尊答应。世尊遣耶沙达罗后从沙门，赴其家讲法。讲法结束时，耶沙达罗之母苏迦达以及祖母，均证初果。此事发生于一起三皈依期间，共同听闻。此段简述于经律藏篇章中（大毗婆沙书第25-28节）即成。佛陀于教化开端，将受持第一皈依之近事女供养于不同场所，安置于最尊位，以此显示其殊胜。
Visākhāvatthu维萨卡事
§259
259. Dutiye dāyikānanti dānābhiratānaṃ upāsikānaṃ, visākhā migāramātā, aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā aparabhāge satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ dāyikānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle kikissa kāsirañño gehe sattannaṃ bhaginīnaṃ sabbakaniṭṭhā hutvā nibbatti. Tadā kira –
第二节 供养品者，谓喜施恩泽的近事女，名维萨迦为鹿母，尊号首领。她据说生于莲花出世佛时期，亦生于鹭沙维提族之家。佛陀启教初后，听闻佛说法，于起初便守护供养诸天近事女之首位。她历度千万劫，于咖萨巴佛时期，生为迦西利王家七姐妹中最小者，居于皇室，独具精进。彼时云云——
‘‘Samaṇī samaṇaguttā ca, bhikkhunī bhikkhudāyikā;
『沙弥尼』者，『小沙弥』之女也；『比库尼』者，受比库戒之女也；
Dhammā ceva sudhammā ca, saṅghadāsī ca sattamā’’ti.
『法』者，正法也；『善法』者，纯净殊胜之法也；『僧众供养者』为第七种也。
Imā satta bhaginiyo ahesuṃ. Tā etarahi –
此七位姐妹成就。今说彼等者——
‘‘Khemā uppalavaṇṇā ca, paṭācārā ca gotamī;
『迦摩』、『蔓陀罗色』者，『经行者』也；『果德弥』比库尼，『法食者』，『大摩耶』及『维萨迦』为第七者。
Dhammadinnā mahāmāyā, visākhā ceva sattamī’’ti. –
名号如是生起。
Evaṃnāmā hutvā nibbattā. Tatrāyaṃ saṅghadāsī ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde aṅgaraṭṭhe bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino aggamahesiyā sumanadeviyā nāma kucchismiṃ nibbatti, visākhātissā nāmaṃ akaṃsu. Tassā sattavassikakāle dasabalo selabrāhmaṇassa ca aññesañca bodhaneyyabandhavānaṃ upanissayasampattiṃ disvā mahābhikkhusaṅghaparivāro cārikaṃ caramāno tasmiṃ raṭṭhe taṃ nagaraṃ pāpuṇi.
如是得名而成就。彼时此供养者之一，在佛出世之间，于天人间轮回，曾于此佛法兴起之时，于烂柯城砵闍俱城中，贵族商贾门徒中称为最上女首领者，名曰苏摩那提婆女仙，住于傍村，有名为维萨迦之女。其七年间，见有十众强盛婆罗门及众多应当教化之宗属因缘与资财具足，伟大比库众护持之，行脚行于斯国，抵达此城。
Tasmiñca samaye meṇḍako gahapati tasmiṃ nagare pañcannaṃ mahāpuññānaṃ jeṭṭhako hutvā seṭṭhiṭṭhānaṃ kāresi. Pañca mahāpuññā nāma meṇḍako seṭṭhi, candapadumā nāma tasseva aggamahesī, tassa ca putto dhanañcayo nāma, tassa bhariyā sumanadevī nāma, meṇḍakaseṭṭhissa dāso puṇṇo nāmāti. Na kevalañca meṇḍakaseṭṭhiyeva, bimbisāramahārājassa pana āṇāpavattiṭṭhāne pañca amitabhogā nāma ahesuṃ jotiko jaṭilo meṇḍako puṇṇo kākavaliyoti. Tesu ayaṃ meṇḍakaseṭṭhi dasabalassa attano nagaraṃ sampattabhāvaṃ sutvā puttassa dhanañcayaseṭṭhino dhītaraṃ visākhādārikaṃ pakkositvā evamāha – ‘‘amma, tuyhampi maṅgalaṃ amhākampi maṅgalaṃ, tava paricārikāhi pañcadārikāsatehi saddhiṃ pañca rathasatāni āruyha pañcahi dāsisatehi parivutā dasabalassa paccuggamanaṃ karohī’’ti. Sā pitāmahassa vacanaṃ sutvā tathā akāsi. Kāraṇākāraṇesu pana kusalattā yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. Athassā caritavasena satthā dhammaṃ desesi. Desanāpariyosāne pañcahi dārikāsatehi saddhiṃ sotāpattiphale patiṭṭhāsi. Meṇḍakaseṭṭhipi kho satthu santikaṃ gantvā satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. Atha satthā tassapi caritavasena dhammaṃ desesi. So desanāpariyosāne sotāpattiphale patiṭṭhāya satthāraṃ svātanāya nimantetvā punadivase attano nivesane paṇītena khādanīyena bhojanīyena buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā etenupāyena aḍḍhamāsaṃ mahādānaṃ adāsi. Satthā bhaddiyanagare yathābhirantaṃ viharitvā pakkāmi.
当时，富户孟达迦居于那城，成为五位大富翁中最年长者，建立起商会总部。孟达迦有五位大富翁，名为孟达迦地主，月莲花为其夫人，儿子名叫财藏，妻子名叫苏摩那德维，家中奴仆为朋纳。非但孟达迦本人，连释迦长老安那罕毕皆，在往安那处修行的地方也有五位享无量福乐者，分别是照明者、蓬达、孟达迦、朋纳和乌鸦庄园。孟达迦这五人，凭借自己的十力，听闻了家乡的富庶和儿子财藏为首的富翁女子维萨迦，乃命令女儿说：“母亲，你和我都是有福的，我要你带着五十名侍女，驾驭五十辆车，并率领五十名奴仆，开展十力功德的仪式。”这女子听闻祖父之言，即照办了事。因缘具足，孟达迦驾车往返，随即如愿拜见圣者，向圣者坐在一旁。于是，圣者循其品行说法，讲法完毕后，和五十名侍女一同确立了初果。孟达迦也到佛前拜礼，静坐一旁。圣者依其行为再次开示，开示完毕，因确立初果，便请圣者为自己祝福。第二天他以良好的饮食盛宴，奉献佛陀弟子僧团，持续半个月供养大布施。然后圣者如往常般自在出入宝城，离去。
Ito paraṃ aññaṃ kathāmaggaṃ vissajjetvā visākhāya uppattikathāva kathetabbā. Sāvatthiyañhi kosalarājā bimbisārassa santikaṃ pesesi – ‘‘mama āṇāpavattiṭṭhāne amitabhogavindanakulaṃ nāma natthi, amhākaṃ amitabhogavindanakulaṃ pesetū’’ti. Rājā amaccehi saddhiṃ mantesi. Amaccā ‘‘mahākulaṃ pesetuṃ na sakkā, ekaṃ pana seṭṭhiputtaṃ pesessāmā’’ti meṇḍakaseṭṭhino puttaṃ dhanañcayaseṭṭhiṃ āyāciṃsu. Rājā tesaṃ vacanaṃ sutvā taṃ pesesi. Atha naṃ kosalarājā sāvatthito sattayojanamatthake sāketanagare seṭṭhiṭṭhānaṃ datvā vāsesi.
此后，停止他处说法，把话说到维萨迦的诞生。那时，舍卫国王，曾遣使至迦萨王比米萨拉处，说：“我方安那场所无无量福乐庄园，我名为无量福乐庄园者，请将之派遣给我方。”国王与群大臣商议，大臣说：“不可派遣大庄园，但可派遣地主之子。”于是孟达迦请求其子财藏作为庄园代表。国王听从此言，派遣其庄园代表于舍卫，七由旬外的沙盖城固定住处。
Sāvatthiyañca migāraseṭṭhino putto puṇṇavaḍḍhanakumāro nāma vayappatto ahosi. Athassa pitā ‘‘putto me vayappatto, gharāvāsenassa ābandhanasamayo’’ti ñatvā ‘‘amhākaṃ samānajātike kule dārikaṃ pariyesathā’’ti kāraṇākāraṇakusale purise pesesi. Te sāvatthiyaṃ attano rucitaṃ dārikaṃ adisvā sāketaṃ agamaṃsu. Taṃdivasañca, visākhā, attano samānavayehi pañcahi kumārikāsatehi parivāritā nakkhattakīḷanatthāya ekaṃ mahāgāmaṃ agamāsi . Tepi purisā antonagare caritvā attano rucitaṃ dārikaṃ adisvā bahinagaradvāre aṭṭhaṃsu. Tasmiṃ samaye devo vassituṃ ārabhi. Atha tā visākhāya saddhiṃ nikkhantā dārikā temanabhayena vegena sālaṃ pavisiṃsu. Te purisā tāsampi antare yathārucitaṃ dārikaṃ na passiṃsu. Tāsaṃ pana sabbapacchato, visākhā, devaṃ vassantampi agaṇetvā aturitagamanena temayamānāva sālaṃ pāvisi. Te purisā taṃ disvā cintayiṃsu – ‘‘rūpavatī tāva kaññā etaparamā bhaveyya, rūpaṃ panetaṃ ekaccāya kāritapattaṃ viya hoti, kathaṃ samuṭṭhāpetvā kathentā jānissāma madhuravacanā vā no vā’’ti. Tato naṃ āhaṃsu – ‘‘ativiya pariṇatavayā itthī viya yāsi, ammā’’ti. Kiṃ disvā kathetha, tātāti? Aññā tayā saddhiṃ kīḷanakumāriyo temanabhayena vegena āgantvā sālaṃ paviṭṭhā, tvaṃ pana mahallikā viya padavāraṃ atikkamma nāgacchasi, sāṭakassa temanabhāvampi na gaṇesi. Sace taṃ hatthī vā asso vā anubandheyya, kiṃ evamevaṃ kareyyāsīti? Tātā, sāṭakā nāma na dullabhā, sulabhā mayhaṃ kule sāṭakā. Vayappattā mātugāmā pana paṇiyabhaṇḍasadisā, hatthe vā pāde vā bhagge aṅgavikalaṃ mātugāmaṃ jigucchantā niṭṭhubhitvā gacchanti, tasmā saṇikaṃ āgatāmhīti.
舍卫国有猎户地主子名为朋纳瓦达那小公子已成年。其父知晓“儿已成年，为藏身之时”，以善因缘给他托付“去我们同辈之家探寻女子”。他们在舍卫找到心仪女子，携之前往沙盖。经一年，维萨迦同五十同龄少女围绕她，为观星游玩，前往一大村落。同年，有诸男子游历村落，找到喜欢的女子，在姐姐城门处停留八日。此时雨季开始。这时维萨迦与众少女出入竹林，惊恐迅速入庙。诸男子并未见到她所喜之女子。维萨迦虽未参与诸天降雨，却为病者进入庙中。诸男子见状疑虑：“如此貌美女子或难得，其容貌如匠人手工匠物，为何聚会而诵赞，甜语或非为我们所知？”于是说：“她年迈，几似妇人，母亲。”见状可疑者说：“这位伴随我们行走的少女，你却越过门槛而入，似小妹妹朴素不计入境境内。若象大象或驴等护驾，你将如何处置？”这些小摸头兽并非罕见，常见于我等家中。成年妇女腹部或手脚有伤，家中妇女厌恶，常佯装离去，故称弟弟们快来。
Te cintayiṃsu – ‘‘imāya sadisā imasmiṃ jambudīpe itthī nāma natthi, yādisā rūpena, kathāyapi tādisāva. Kāraṇākāraṇaṃ ñatvā kathetī’’ti tassā upari mālāguḷaṃ khipiṃsu. Atha, visākhā, cintesi – ‘‘ahaṃ pubbe apariggahitā, idāni pana pariggahitāmhī’’ti vinītenākārena bhūmiyaṃ nisīdi. Atha naṃ tattheva sāṇiyā parikkhipiṃsu. Sā paṭicchannabhāvaṃ ñatvā dāsigaṇaparivutā gehaṃ agamāsi. Tepi migāraseṭṭhino purisā tāya saddhiṃyeva dhanañcayaseṭṭhissa santikaṃ agamaṃsu. ‘‘Kataragāmavāsino , tātā, tumhe’’ti pucchitā ‘‘sāvatthinagare migāraseṭṭhino purisamhā’’ti vatvā ‘‘mayaṃ amhākaṃ seṭṭhinā tumhākaṃ gehe vayappattā dārikā atthīti sutvā pesitā’’ti. Sādhu, tātā, tumhākaṃ seṭṭhi kiñcāpi bhogena amhehi asadiso, jātiyā pana sadiso. Sabbākārasampanno nāma dullabho gacchatha tumhe seṭṭhissa amhehi sampaṭicchitabhāvaṃ ārocethāti.
他们想：“如此女子，世间如此迦毗罗卫国中，无此女子色相者，有此色者，言辞犹如之者。因缘具足，将之说出。”于是向她掷去花束。维萨迦自知过去无所归护，如今有归护，便以谦恭态度坐地。她立刻掷发出梨子。她知自己身处隐蔽之境，有家奴仆相伴入家。刹那，舍卫猎户人等同孟达迦地主子共来。问：“你们住哪村？”答曰：“舍卫城，猎户地主家中。”又说：“我们已闻贵庄园派遣一位成年少女，谢谢。”诸人曰：“很好，你主家与我等无异，出身相似。无比真实，罕见且美好。愿汝来我家，知足吾等所求。”
Te tassa vacanaṃ sutvā sāvatthiṃ gantvā migāraseṭṭhissa tuṭṭhiṃ vaḍḍhiṃ ca pavedetvā ‘‘laddhā no sāmi sākete dhanañcayaseṭṭhissa gehe dārikā’’ti āhaṃsu. Taṃ sutvā migāraseṭṭhi ‘‘mahākulagehe kira no dārikā laddhā’’ti tuṭṭhamānaso hutvā tāvadeva dhanañcayaseṭṭhissa sāsanaṃ pahiṇi ‘‘idāneva dārikaṃ ānayissāma, kattabbakiccaṃ karontū’’ti. Sopissa paṭisāsanaṃ pesesi – ‘‘nayidaṃ amhākaṃ bhāriyaṃ, seṭṭhi pana attano kattabbakiccaṃ karotū’’ti. So kosalarañño santikaṃ gantvā ārocesi – ‘‘deva, ekā me maṅgalakiriyā atthi, dāsassa te puṇṇavaḍḍhanassa dhanañcayaseṭṭhino dhītaraṃ visākhaṃ nāma dārikaṃ ānessāmi, sāketagamanaṃ me anujānāthā’’ti. Sādhu, mahāseṭṭhi, kiṃ pana amhehipi āgantabbanti? Deva tumhādisānaṃ gamanaṃ laddhuṃ sakkāti? Rājā mahākulassa saṅgahaṃ kātukāmo ‘‘hotu seṭṭhi, āgamissāmī’’ti sampaṭicchitvā migāraseṭṭhinā saddhiṃ sāketanagaraṃ agamāsi. Dhanañcayaseṭṭhi ‘‘migāraseṭṭhi kira kosalarājānaṃ gahetvā āgato’’ti sutvā paccuggamanaṃ katvā rājānaṃ gahetvā attano nivesanaṃ agamāsi. Tāvadeva rañño ca rājabalassa ca migāraseṭṭhino ca vasanaṭṭhānaṃ ceva mālāgandhabhattādīni ca sabbāni paṭiyādesi. ‘‘Idaṃ imassa laddhuṃ vaṭṭati, idaṃ imassā’’ti sabbaṃ attanāva jānāti. Te te janā cintayiṃsu – ‘‘seṭṭhi amhākameva sakkāraṃ karotī’’ti.
他们闻此言，赴舍卫，到猎户地主处表示高兴和欣慰，说：“在沙盖庄园得女子。”闻言，地主心满意足，说：“果真于大族之家得女子。”遂将庄园教法传授财藏，“现在就带她来，任其完成该做的事。”命令儿子，并嘱托说：“此非吾妻，女儿即主应行之事。”子遣使曰：“非亲妻，主自身须担当。”他往见迦萨王，说：“天神赐我一幸福法事，要带孟达迦地主子财藏名维萨迦的女子前往沙盖。”国王问：“如此吗？我们也应去？”众神同意，随庄园主人，齐赴沙盖城。财藏闻言说：“猎户地主领着迦萨王来访，随后前往王宅。”国王及其兵力，庄园主人也都给予住宿，贡奉花环、香料、饮食等一应俱全，悉数献上。自己心知肚明此一应得。有识者议论：“庄园主唯独敬重他。”
Athekadivasaṃ rājā dhanañcayaseṭṭhissa sāsanaṃ pahiṇi ‘‘na sakkā seṭṭhinā cirakālaṃ amhākaṃ bharaṇaposanaṃ kātuṃ, dārikāya gamanakālaṃ jānātū’’ti. Sopi rañño sāsanaṃ pesesi – ‘‘idāni vassakālo āgato, na sakkā catumāsaṃ vicarituṃ, tumhākaṃ balakāyassa yaṃ yaṃ laddhuṃ vaṭṭati, sabbaṃ taṃ mama bhāro. Kevalaṃ devo mayā pesitakāle gacchatū’’ti. Tato paṭṭhāya sāketanagaraṃ niccanakkhattagāmo viya ahosi. Evaṃ tayo māsā atikkantā. Dhanañcayaseṭṭhino pana dhītāya mahālatāpasādhanaṃ na tāva niṭṭhaṃ gacchati. Athassa kammantādhiṭṭhāyakā āgantvā ārocayiṃsu – ‘‘sesaṃ asantaṃ nāma natthi, balakāyassa pana bhattapacanadārūni nappahontī’’ti. ‘‘Gacchatha, tātā, hatthisālā assasālā viyojetvā bhattaṃ pacathā’’ti. Evaṃ pacantānampi aḍḍhamāso atikkanto. Tato puna ārocayiṃsu – ‘‘dārūni sāmi nappahontī’’ti. ‘‘Tātā, imasmiṃ kāle dārūni laddhuṃ na sakkā, dussakoṭṭhāgāraṃ pana vivaritvā thūlasāṭake gahetvā vaṭṭiyo katvā telacāṭiyaṃ temetvā bhattaṃ pacathā’’ti. Iminā niyāmena pacantānaṃ cattāro māsā pūrayiṃsu.
某日，国王向财藏地主发谕：“主公，庄园主长期以来无法辅佐我，晓知女子行期。”国王继续发谕：“雨季将至，不能四月中外出，你们负担甚重，都归于我。唯有天神送来时你方可出行。”于是沙盖城成为无常星宿所照处，如此渡过三个月。然财藏地主为女休养，依旧未完结。主人派勤杂工来喊：“还有许多未尽，木柴未尽烧饭。”命令：“去吧，将竹木枝分开烧饭。”如此熬了半个月。又催促：“柴火不够了。”答曰：“主，此时难获柴火，开仓取大柳木筑堆，再覆以油席，继续煮饭。”凭此安排烧了整四月。
Tato dhanañcayaseṭṭhi dhītuyā mahālatāpasādhanassa niṭṭhitabhāvaṃ ñatvā ‘‘sve dārikaṃ pesessāmī’’ti dhītaraṃ samīpe nisīdāpetvā ‘‘amma patikule vasantiyā nāma imañcimañca ācāraṃ sikkhituṃ vaṭṭatī’’ti ovādaṃ adāsi. Ayaṃ migāraseṭṭhi anantaragabbhe nisinno dhanañcayaseṭṭhino ovādaṃ assosi. Sopi seṭṭhi dhītaraṃ evaṃ ovadi –
于是，富藏长老了知女儿所居住于大庄严府邸已稳固，于是对女儿说：“我将派遣你归去。”召女儿近前坐下，说：“母亲你在娘家应当遵守名为界限的这一规矩。”这位名为鹿园长老，当时怀胎在腹中，聆听了富藏长老的谆谆教诲。长老亦向女儿如是教诲说——
‘‘Amma sasurakule vasantiyā nāma antoaggi bahi na nīharitabbo, bahiaggi anto na pavesetabbo, dadantasseva dātabbaṃ, adadantassa na dātabbaṃ, dadantassapi adadantassapi dātabbaṃ, sukhaṃ nisīditabbaṃ, sukhaṃ paribhuñjitabbaṃ, sukhaṃ nipajjitabbaṃ, aggi paricaritabbo, antodevatā namassitabbā’’ti.
“母亲，娘家中所谓‘界限’，内火不能外泄，外火不能侵入。应如实给予，勿给予违背者。即使对给予者与不给予者，均应施予。应当安然坐卧，安然享用，安然入睡，应当侍奉火焰，且应敬礼内火神。”
Imaṃ dasavidhaṃ ovādaṃ datvā punadivase sabbā seniyo sannipātetvā rājasenāya majjhe aṭṭha kuṭumbike pāṭibhoge gahetvā ‘‘sace me dhītu gataṭṭhāne doso uppajjati, tumhehi sodhetabbo’’ti vatvā navakoṭiagghanakena mahālatāpasādhanena dhītaraṃ pasādhetvā nhānacuṇṇamūlaṃ catupaṇṇāsasakaṭasataṃ dhanaṃ datvā dhītāya saddhiṃ nibaddhaṃ gamanacāriniyo pañcasatā dāsiyo pañca ājaññarathasatāni sabbūpakārañca sataṃ sataṃ datvā kosalarājānañca migāraseṭṭhiñca, vissajjetvā dhītu gamanavelāyaṃ vajādhiṭṭhāyake purise pakkosāpetvā, ‘‘tātā, mama dhītāya gataṭṭhāne khīrapānatthaṃ dhenūhi, yānayojanatthaṃ usabhehi ca attho hoti, tasmā mama dhītu gamanamagge vajadvāraṃ vivaritvā puthulato aṭṭha usabhāni gogaṇena pūretvā tigāvutamatthake asukā nāma kandarā atthi, aggagoyūthe taṃ ṭhānaṃ patte bherisaññāya vajadvāraṃ pidaheyyāthā’’ti. Te ‘‘sādhū’’ti seṭṭhissa vacanaṃ sampaṭicchitvā tathā akaṃsu . Vajadvāre vivaṭe uḷāruḷārāyeva gāviyo nikkhamiṃsu. Dvāre pidahite pana visākhāya puññabalena balavagāvo ca dammagāvo ca bahi laṅghitvā maggaṃ paṭipajjiṃsu. Atha, visākhā, sāvatthinagaradvāraṃ pattakāle cintesi – ‘‘paṭicchannayānasmiṃ nu kho nisīditvā pavisāmi, udāhu rathe ṭhatvā’’ti. Athassā etadahosi – ‘‘paṭicchannayānena me pavisantiyā mahālatāpasādhanassa viseso na paññāyissatī’’ti. Sā sakalanagarassa attānaṃ dassentī rathe ṭhatvā nagaraṃ pāvisi. Sāvatthivāsino visākhāya sampattiṃ disvā ‘‘esā kira, visākhā, nāma evarūpā, ayañca sampatti etissāva anucchavikā’’ti āhaṃsu. Iti sā mahāsampattiyā migāraseṭṭhino gehaṃ pāvisi. Āgatadivase cassā sakalanagaravāsino ‘‘amhākaṃ, dhanañcayaseṭṭhi, attano nagaraṃ sampattānaṃ mahāsakkāraṃ akāsī’’ti yathābalaṃ paṇṇākāraṃ pahiṇiṃsu. Visākhā, pahitapahitaṃ paṇṇākāraṃ tasmiṃyeva nagare aññamaññesu kulesu sabbatthakameva dāpesi. Athassā rattibhāgasamanantare ekissā ājaññavaḷavāya gabbhavuṭṭhānaṃ ahosi. Sā dāsīhi daṇḍadīpikā gāhāpetvā tattha gantvā vaḷavaṃ uṇhodakena nhāpetvā telena makkhāpetvā attano vasanaṭṭhānameva agamāsi.
给予这十种教诲之后，次日所有家人汇聚一堂，在王军中，带着八户人家作为赠礼，说：“假使我女儿于所去住处有过失，应由诸位纠正。”如此嘱托，以九万钵伽那大庄严府邸安定女儿，赐浴盐、矿盐共四十五万，财物连接数百，还赐与五百佣人、五辆牛车全备，并给国王及鹿园长老等，送别女儿赴行。又派遣膂力强健的男子为护卫，说：“父亲，为女儿行处备有牛乳之用的乳牛，驾车所需的牛匹皆已有之，故女儿行途中开开道门，放出八头公牛充满道路，名为‘痛觉’，乃火牛群中最烈者。若这处被母牛神见为树荫，将会闭塞通路门欲燃烧之。”众人闻言赞叹“善哉”，照做了。道路门启，如牛群奔跑出去。门被关闭时，毗萨迦以福德显现，力大力小的牛群跳过门槛，走上道路。后来，毗萨迦在沙瓦提城门候车时思忖：“若为遮蔽道路而坐下进入，将会怎奈何？还是站立于车上为宜。”忽然领悟：“以遮蔽道路进入，不会获得大庄严府邸的特胜利益。”于是，以示众生之态，立于车上驶入城中。沙瓦提居民见到毗萨迦盛德，说：“这名为毗萨迦者所显示的德行，实是类此，并且此等功德是无俗人相配的。”于是毗萨迦以极大财富进入鹿园长老家。翌日，聚集全城百姓说：“我们的富藏长老是本城财富最尊贵、最巨大的。”将五百万货物供养此城各家族，均等分配。当天晚上，有一位年轻阿阇梨怀孕，内胎不安。那时此女以侍女手持火把，前往治疗，洗浴并用油抹身，来到她的寝室。
Migāraseṭṭhipi sattāhaṃ puttassa āvāhasakkāraṃ karonto dhuravihāre vasantampi tathāgataṃ amanasikatvā sattame divase sakalanivesanaṃ pūrento naggasamaṇake nisīdāpetvā ‘‘āgacchatu me dhītā, arahante vandatū’’ti visākhāya sāsanaṃ pahiṇi. Sā ‘‘arahantā’’ti vacanaṃ sutvā sotāpannā ariyasāvikā haṭṭhatuṭṭhā hutvā tesaṃ nisinnaṭṭhānaṃ gantvā te oloketvā ‘‘na evarūpā nāma arahantā honti, hirottappavivajjitānaṃ nāma santikaṃ kasmā maṃ sasuro pakkosāpetī’’ti ‘‘dhī, dhī’’ti garahitvā attano vasanaṭṭhānameva gatā. Naggasamaṇā taṃ disvā sabbe ekappahāreneva seṭṭhiṃ garahiṃsu – ‘‘kiṃ tvaṃ, gahapati, aññaṃ nālattha, samaṇassa gotamassa sāvikaṃ mahākāḷakaṇṇiṃ kasmā imaṃ gehaṃ pavesesi, vegena naṃ imasmā gehā nīharāhī’’ti. Tato seṭṭhi ‘‘na sakkā mayā imesaṃ vacanena imaṃ gehā nīharituṃ, mahākulassa dhītā aya’’nti cintetvā – ‘‘ācariyā daharā nāma jānitvā vā ajānitvā vā kareyyuṃ, tumhe tuṇhī hothā’’ti nagge uyyojetvā mahāpallaṅke nisīdāpetvā suvaṇṇakaṭacchuṃ gahetvā visākhāya parivisiyamāno suvaṇṇapātiyaṃ appodakamadhupāyāsaṃ paribhuñji.
与此同时，鹿园长老怀抱儿子，恭敬聘请大庄严府邸的毗萨迦长老，坐于席上，呈上教法，说：“请来我的女儿，应当礼敬阿拉汉。”女儿听闻“阿拉汉”之语，已证入初果圣者随即起立，往彼所坐之处而去，观察群圣，内心念道：“此等所谓阿拉汉者，不应如是，为何继母遣我近前？”自言“理智，理智”，绕着寝室四处走动。当诸声闻比库见其独来独往，诘责鹿园长老：“世主，何故容许这出身低贱、目盲残疾的沙门弟子进入贵府，应速将其驱遣出去。”长老心想：“我不能以此言语将此女驱逐，毕竟她是名门之后。”于是召来使女，在高榻上让其坐下，取黄金金箔饰赐与毗萨迦，供其饮用蜜饮、乳酪。
Tasmiṃ samaye eko piṇḍacāriko thero piṇḍāya caranto seṭṭhissa gharadvāraṃ pāpuṇi. Visākhā, taṃ disvā ‘‘sasurassa ācikkhituṃ na yutta’’nti yathā so theraṃ passati, evaṃ apagantvā aṭṭhāsi. So pana bālo theraṃ disvāpi apassanto viya hutvā adhomukho pāyāsameva bhuñjati. Visākhā, ‘‘theraṃ disvāpi me sasuro saññaṃ na karotī’’ti ñatvā theraṃ upasaṅkamitvā ‘‘aticchatha, bhante, mayhaṃ sasuro purāṇaṃ khādatī’’ti āha. So nigaṇṭhehi tāva kathitakāle adhivāsesi, ‘‘purāṇaṃ khādatī’’ti vuttakkhaṇeyeva pana hatthaṃ apanetvā ‘‘imaṃ pāyāsaṃ ito haratha, etañca imasmā gehā nīharatha. Ayañhi maṃ evarūpe maṅgalagehe asucikhādakaṃ nāma karotī’’ti āha. Tasmiṃ kho pana nivesane sabbepi dāsakammakarā visākhāya santakāva, ko naṃ hatthe vā pāde vā gaṇhissati, mukhena kathetuṃ samatthopi nāma natthi. Tato, visākhā, sasurassa kathaṃ sutvā āha – ‘‘tāta, na ettakena vacanena mayaṃ nikkhamāma, nāhaṃ tumhehi udakatitthato kumbhadāsikā viya ānītā. Dharamānakamātāpitūnaṃ dhītaro nāma na ettakeneva nikkhamanti, eteneva me kāraṇena pitā idhāgamanadivase aṭṭha kuṭumbike pakkosāpetvā ‘sace me dhītaraṃ upādāya doso uppajjati, sodheyyāthā’ti vatvā tesaṃ hatthe ṭhapesi. Te pakkosāpetvā mayhaṃ dosādosaṃ sodhāpethā’’ti.
当时，有一位早期托钵比库行乞，来到富藏长老府邸门前。毗萨迦见之，心想：“不可告知继母”，于是离开。那比库无视毗萨迦而坐，默默吃食乳酪。毗萨迦心知继母不会察觉比库，于是走近比库，说：“可怜的比库，以前我的继母喜欢吃陈旧食物。”彼时比库居住与禁欲派辩士同处，彼等曾言“继母喜欢吃陈旧的食物”，比库刚说毕，毗萨迦递手，取乳酪，说：“请带去此乳酪及此宅”。彼时府邸内角落皆有人为毗萨迦作工，无论手足接触均无能言语之人。毗萨迦闻其继母语，遂言：“父亲，我们不可如此离开，我非你们从水陆渡者带来的仆人。未曾生育父母的女儿，怎会轻易离家？又因如此，我父亲于女儿行将离去之日，召集八户人家说：‘若我女儿处有过失，应由你们纠正’，并将手托付于彼等，使其替我纠正善恶。”
Tato seṭṭhi ‘‘kalyāṇaṃ esā kathetī’’ti aṭṭha kuṭumbike pakkosāpetvā ‘‘ayaṃ dārikā sattame divase aparipuṇṇeyeva maṅgalagehe nisinnaṃ maṃ ‘asucikhādako’ti vadatī’’ti āha. Evaṃ kira, ammāti? ‘‘Tātā, mayhaṃ sasuro asuciṃ khāditukāmo bhavissati, ahaṃ pana evaṃ katvā na kathemi. Ekasmiṃ pana piṇḍapātikatthere gharadvāre ṭhite ayaṃ appodakamadhupāyāsaṃ bhuñjanto na taṃ manasi karoti, ahaṃ iminā kāraṇena ‘aticchatha, bhante, mayhaṃ sasuro imasmiṃ attabhāve puññaṃ na karoti, purāṇapuññaṃ khādatī’ti ettakaṃ kathayinti āha. Ayya, idha doso natthi, amhākaṃ dhītā kāraṇaṃ katheti, tvaṃ kasmā kujjhasīti? Ayyā, esa tāva doso mā hotu, ayaṃ pana dārikā āgatadivaseyeva mama putte saññaṃ akatvā attano icchitaṭṭhānaṃ agamāsīti. Evaṃ kira, ammāti? Tātā, nāhaṃ icchitaṭṭhānaṃ gacchāmi, imasmiṃ pana gehe ājānīyavaḷavāya vijātāya saññampi akatvā nisīdanaṃ nāma ayuttanti daṇḍadīpikā gāhāpetvā dāsīhi parivutā tattha gantvā vaḷavāya vijātaparihāraṃ kārāpesinti. Ayya, amhākaṃ dhītā tava gehe dāsīhipi akattabbakammaṃ akāsi, tvaṃ ettha kiṃ dosaṃ passasīti?
富藏长老说：“此话甚善”，召集八户人家说：“这女儿于第七日尚未成熟，就称我为‘不净食者’。”毗萨迦曰：“父亲，我继母将来必生不净念头，但我虽如是，绝不言此。某一次，有乞士站在府邸门外，吃着乳酪蜜饮，不以为意，我因此告诫她：‘可怜比库，继母不为你积善业，只吃旧业粮食。’比库说：“父亲，这无怨无尤，我女儿说话无故，你为何生气？”毗萨迦答曰：“愿这无怨无尤，然而女儿来的那天，未承继你我身家，坐卧不净之处，不理这些灯火侍女的安排，而去到肚脐治病之处。女儿于夫家使佣人亦作违背之事，你于此有何怨恨？”
Ayyā, esa tāva guṇo hotu, imissā pana pitā idhāgamanadivase ovādaṃ dento ‘‘antoaggi bahi na nīharitabbo’’ti āha, kiṃ pana sakkā amhehi ubhato paṭivissakagehānaṃ aggiṃ adatvā vasitunti? Evaṃ kira, ammāti? Tātā, na mayhaṃ pitā etaṃ aggiṃ upādāya kathesi, yā pana antonivesane sassuādīnaṃ rahassakathā uppajjati, sā dāsidāsānaṃ na kathetabbā. Evarūpā hi kathā vaḍḍhamānā kalahāya saṃvattati, idaṃ sandhāya mayhaṃ pitā kathesi, tātāti.
夫人，此时情形当如此。然此处之父于归家之日，曾教诲曰：“炉内之火不可外移。”言外之意，焉可以我等互相寄托之家中火焰搬于外处而安居乎？若如是，慈母何也？父并未因火而论述此事，唯于炉内之中发生诸秽恶隐秘言辞，是为男女仆从不可宣说。此类言辞增广必生纷争，因此父以此理由告知吾等，辈曰父者也。
Ayyā, etaṃ tāva evaṃ hotu, imissā pitā ‘‘bāhirato aggi na anto pavesetabbo’’ti āha, kiṃ sakkā amhehi antoaggimhi nibbute bāhirato aggiṃ anāharitunti ? Evaṃ kira, ammāti? Tātā, mayhaṃ pitā etaṃ aggiṃ sandhāya na kathesi, yaṃ pana dosaṃ dāsakammakārehi kathitaṃ hoti, taṃ antomānusakānaṃ na kathetabbaṃ…pe….
夫人，此事须当如是。父曾言：“炉火不可入室内，亦不可移出户外。”然焉可于室内之火熄灭后，室外之火仍被燃烧乎？若如是，慈母何也？父未就此火事们详加言说，唯对于仆役作恶之过失言辞，不准炉内之人言及……诸如此类。
Yampi tena ‘‘ye dadanti, tesaṃyeva dātabba’’nti vuttaṃ, taṃ ‘‘yācitakaṃ upakaraṇaṃ gahetvā ye paṭidadanti, tesaṃyeva dātabba’’nti sandhāya vuttaṃ.
若言“给予者，当以给与者为受者”，意指“持乞物具者，给予者即为受者”。对此予以说明。
‘‘Ye na dadantī’’ti idampi yācitakaṃ upakaraṇaṃ gahetvā ye na paṭidadanti, tesaṃ na dātabbanti sandhāya vuttaṃ.
“不予者”，此亦指“持乞物具者而不予者”，对其不应给予，上述意即是说的此理。
‘‘Dadantassapi adadantassapi dātabba’’nti , idaṃ pana duggatesu ñātimittesu sampattesu paṭidātuṃ sakkontu vā mā vā, dātumeva vaṭṭatīti sandhāya vuttaṃ.
“给予者与不予者皆当受与”，是指恶道亲属关系者及种种不善因缘中，是否能予以抗拒或不能，皆以予为宜，即是此理。
‘‘Sukhaṃ nisīditabba’’nti idampi sassusasure disvā uṭṭhātabbaṭṭhāne nisīdituṃ na vaṭṭatīti sandhāya vuttaṃ.
“当安乐而坐”，此言见诸男女，起立之地不可坐，须待机会而坐，这意乃是为说明此事。
‘‘Sukhaṃ bhuñjitabba’’nti idaṃ pana sassusasurasāmikehi puretaraṃ abhuñjitvā te parivisitvā sabbehi laddhāladdhaṃ ñatvā pacchā sayaṃ bhuñjituṃ vaṭṭatīti sandhāya vuttaṃ.
『应当享用安乐』者，这句话是先前那些婆罗门与沙门相处时，并未享用安乐。他们彼此围坐，皆知获不获之理，之后才自行享用安乐，这样的意趣故说此语。
‘‘Sukhaṃ nipajjitabba’’nti idampi sassusasurasāmikehi puretarameva sayanaṃ āruyha na nipajjitabbaṃ, tesaṃ kattabbayuttakaṃ vattapaṭivattaṃ katvā pacchā sayaṃ nipajjituṃ yuttanti idaṃ sandhāya vuttaṃ.
『应当入睡安乐』者，此语亦于先前婆罗门与沙门同住时适用，他们虽卧床但未入睡安乐，经过反覆做作已必要，然后才自行入睡安乐，此为此句意趣。
‘‘Aggi paricaritabbo’’ti idaṃ pana sassumpi sasurampi sāmikampi aggikkhandhaṃ viya uragarājānaṃ viya ca katvā passituṃ vaṭṭatīti idaṃ sandhāya vuttanti.
『应当护持火焰』者，此语虽有问题，也是婆罗门与沙门之间如同守护薪柴火焰，又好似如蛇王护持火焰，皆应如是守护，这样的意趣故而说此句。
Ete tāva ettakā guṇā hontu, imissā pana pitā antodevatā namassāpeti, imassa ko atthoti? Evaṃ kira, ammāti? Āma, tātā, etampi hi me pitarā idaṃ sandhāya vuttaṃ – ‘‘āveṇikagharāvāsaṃ vasanakālato paṭṭhāya attano gharadvāraṃ sampattapabbajitaṃ disvā yaṃ ghare khādanīyaṃ bhojanīyaṃ atthi, tato pabbajitānaṃ datvāva khādituṃ vaṭṭatī’’ti. Atha naṃ te āhaṃsu – ‘‘tuyhaṃ pana mahāseṭṭhi pabbajite disvā adānameva ruccati maññeti. So aññaṃ paṭivacanaṃ apassanto adhomukho nisīdi’’.
这些便是有此等众多功德的人，在这里父亲像守护神一般顶礼，此法有何义理呢？像这样说：『母亲啊，确实这些话是先辈父亲为此意趣说：“在恪守家宅时，见到自己门前有财产令其生起离家出家的心，若有食物饭菜可供，便应施舍给出家人享用。”』之后他们便说：『你这大富人看见出家人后，便以礼物为美好称赞，我等未能见他言辞便坐下示意不依从。』
Atha naṃ kuṭumbikā ‘‘kiṃ seṭṭhi aññopi amhākaṃ dhītu doso atthī’’ti pucchiṃsu. Natthi , ayyāti. Kasmā pana naṃ niddosaṃ akāraṇā gehato nīharāpesīti? Tasmiṃ khaṇe, visākhā, āha – ‘‘paṭhamaṃ tāva mayhaṃ mama sasurassa vacanena gamanaṃ na yuttaṃ, mayhaṃ pana āgamanadivase mama dosādosaṃ sodhanatthāya mama pitā tumhākaṃ hatthe ṭhapetvā adāsi, idāni mayhaṃ gantuṃ sukha’’nti dāsidāse ‘‘yānādīni sajjāni karothā’’ti āṇāpesi. Atha naṃ seṭṭhi te kuṭumbike gahetvā, ‘‘amma, mayā ajānitvā kathitaṃ, khamāhi mayha’’nti āha. ‘‘Tātā, tumhākaṃ khamitabbaṃ tāva khamāmi, ahaṃ pana buddhasāsane aveccappasannassa kulassa dhītā, na mayaṃ vinā bhikkhusaṅghena vattāma. Sace mama ruciyā bhikkhusaṅghaṃ paṭijaggituṃ labhāmi, vasissāmī’’ti. ‘‘Amma, tvaṃ yathāruciyā tava samaṇe paṭijaggāhī’’ti.
之后家人问道：“这富人难道有别的过错吗？”回答说：“没有，尊者。他为何未曾诋毁，而反将这人逐出家门呢？”此时维萨迦说：“最初根据我与我岳父的话语，去往不妥。我父亲为清除我于来访时的猜忌，将你置于我手中，今赐予我自由。”他说于此赐予言：“驾车器具都可用。”之后富人迎接家人，说：“母亲，不知情辜负了你，请饶恕我。”他说：“父亲，我为护持佛法，为护持嘉名家族，无你离开僧团若能娶到你意愿，我愿住世。”母亲答说：“母亲，你依你意愿娶此沙门。”
Tato, visākhā, dasabalaṃ nimantāpetvā punadivase nivesanaṃ pūrentī buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpesi. Naggaparisāpi satthu migāraseṭṭhino gehaṃ gatabhāvaṃ sutvā tattha gantvā gehaṃ parivāretvā nisīdiṃsu. Visākhā, dakkhiṇodakaṃ datvā ‘‘sabbo sakkāro paṭiyādito, sasuro me āgantvā dasabalaṃ parivisatū’’ti sāsanaṃ pesesi. So nigaṇṭhānaṃ vacanaṃ sutvā ‘‘mama dhītā sammāsambuddhaṃ parivisatū’’ti āha. Visākhā, nānaggarasehi dasabalaṃ parivisitvā niṭṭhite bhattakicce puna sāsanaṃ pahiṇi – ‘‘sasuro me āgantvā dasabalassa dhammakathaṃ suṇātū’’ti. Atha naṃ ‘‘idāni agamanaṃ nāma ativiya akāraṇa’’nti dhammakathaṃ sotukamyatāya gacchantaṃ naggasamaṇā āhaṃsu – ‘‘samaṇassa gotamassa dhammaṃ suṇanto bahisāṇiyaṃ nisīditvā suṇāhī’’ti. Puretarameva ca gantvā sāṇiyā parikkhipiṃsu. Migāraseṭṭhi gantvā bahisāṇiyaṃ nisīdi. Tathāgato ‘‘tvaṃ bahisāṇiyaṃ vā nisīda, parakuṭṭe vā parasele vā paracakkavāḷe vā nisīda. Ahaṃ buddho nāma sakkomi taṃ mama saddaṃ sāvetu’’nti suvaṇṇavaṇṇaphalaṃ ambarukkhaṃ khandhe gahetvā cālento viya dhammakathaṃ kathesi, desanāpariyosāne seṭṭhi sotāpattiphale patiṭṭhāya sāṇiṃ ukkhipitvā satthu pāde pañcapatiṭṭhitena vanditvā satthu santikeyeva ca ‘‘tvaṃ, amma, ajja ādiṃ katvā mama mātā’’ti visākhaṃ attano mātuṭṭhāne ṭhapesi. Tato paṭṭhāya, visākhā migāramātā, nāma jātā.
于是维萨迦请十名护法者，再一天，在佛前安住于住处，入座。无衣众弟子听闻萨迦曼富人离家出走，便前往其家守护而入座。维萨迦取捐献以示敬意说：“诸般恭敬应已施，沙门我岳父来临，请十名护法尊者围绕。”无衣众闻诸语说：“我女围绕正觉佛。”维萨迦请十护法围绕听经饭毕，又复奉还教法说：“我岳父来临，应为十护法闻法。”之后沙门外道因渴听法经，见其去路多有无故来往，便令同沙门听佛所说法，在外处聆听。先前婆罗门到达便撒网。萨迦曼前往外处坐。正觉者告言：“你可坐外处，或在道旁，或在旁边，或在旋转叉路口，我是佛望你听我所说。”以金色果实持于肩上，行如微风般讲法。讲法已毕，富人感得初果，抬起头颅敬礼佛足，并于佛前立维萨迦为母子的善护。佛离座后，维萨迦即称为鹿野母亲。
Sā ekadivasaṃ nakkhattasamaye vattante ‘‘antonagare guṇo natthī’’ti dāsīhi parivutā satthu dhammakathaṃ sotuṃ gacchantī ‘‘buddhānaṃ santikaṃ uddhatavesena gantuṃ ayutta’’nti mahālatāpasādhanaṃ omuñcitvā dāsiyā hatthe datvā satthāraṃ upasaṅkamitvā abhivādetvā ekamantaṃ nisīdi, satthā dhammakathaṃ kathesi. Sā dhammadesanāpariyosāne dasabalaṃ vanditvā nagarābhimukhā pāyāsi. Sāpi dāsī attanā gahitapasādhanassa ṭhapitaṭṭhānaṃ asallakkhetvā gacchantī pasādhanatthāya paṭinivatti. Atha naṃ, visākhā, ‘‘kahaṃ pana te taṃ ṭhapita’’nti paṭipucchi. Gandhakuṭipariveṇe, ayyeti. Hotu je gantvā āhara, gandhakuṭipariveṇe ṭhapitakālato paṭṭhāya āharāpanaṃ nāma amhākaṃ ayuttaṃ. Tasmā taṃ vissajjetvā daṇḍakammaṃ karissāma. Tattha pana ṭhapite ayyānaṃ palibodho hotīti.
有一日星辰交会之时，女侍从们说：“外城没有美德。”她们围绕着上师，准备听佛法，没有能力前往佛陀近处。因而放下了极其庄严的修行器具，将其中一件赠予上师。师尊随即走近，合掌敬礼后，独自坐于一旁，开始宣说佛法。宣讲结束后，她向十位护持者顶礼致敬，然后面向城门离开。她也放下了自己所持的修行器具，离开寺院以此为修行之所。此时，毗萨迦问她道：“你将器具置放哪里？”她答曰：“在香亭屋围墙内，容易拿取之处。请回去带来吧，那是我们的一件无价之宝。因为它，必须洗净并行惩罚。”因此在那里安放的女士得以觉悟。
Punadivase satthā bhikkhusaṅghaparivāro visākhāya nivesanadvāraṃ sampāpuṇi. Nivesane ca nibaddhapaññattāni āsanāni . Visākhā, satthu pattaṃ gaṇhitvā satthāraṃ gehaṃ pavesetvā paññattāsanesuyeva nisīdāpetvā katabhattakicce satthari taṃ pasādhanaṃ āharitvā satthu pādamūle nikkhipitvā ‘‘idaṃ, bhante, tumhākaṃ dammī’’ti āha. Satthā ‘‘alaṅkāro nāma pabbajitānaṃ na vaṭṭatī’’ti paṭikkhipi. Jānāmi, bhante, ahaṃ pana imaṃ agghāpetvā dhanaṃ gahetvā tumhākaṃ vasanagandhakuṭiṃ kāressāmīti. Tadā satthā adhivāsesi. Sāpi taṃ agghāpetvā navakoṭidhanaṃ gahetvā gabbhasahassapaṭimaṇḍite pubbārāmavihāre tathāgatassa vasanagandhakuṭiṃ kāresi. Visākhāya pana nivesanaṃ pubbaṇhasamaye kāsāvapajjotaṃ isivātapaṭivātameva hoti anāthapiṇḍikassa gehaṃ viya. Tassāpi gehe sabbabhattāni paṭiyattāneva ahesuṃ. Sā pubbaṇhasamaye bhikkhusaṅghassa āmisasaṅgahaṃ katvā pacchābhatte bhesajjāni ceva aṭṭhavidhapānāni ca gaṇhāpetvā vihāraṃ gantvā bhikkhusaṅghassa datvā pacchā satthu dhammadesanaṃ sutvā āgacchati. Satthā aparabhāge upāsikāyo paṭipāṭiyā ṭhānantaresu ṭhapento visākhaṃ migāramātaraṃ dāyikānaṃ aggaṭṭhāne ṭhapesīti.
翌日，上师和比库僧团护卫来到毗萨迦所居住的门前。室内备有固定的席座。毗萨迦持着上师坐垫，迎接上师入府。她为上师安排好席座，完成布施食事后，拿来修行器具，放置于上师足下，恭敬地说：“这是属于您的宝物。”上师回应说：“出家众的装饰物不应过于奢华。”毗萨迦答道：“尊者，我将用这块宝玉邀请众多宝物，建造您的香亭屋。”随后上师在宅内住下。她取出宝玉，筹措九千万财富，在长老佛陀之前的前庭建造了香亭屋。毗萨迦所居之处，晨起时分像是袈裟燃灯的僧舍，宛若给孤独长者的住所。她家中备有各种食物，供应僧团。她清晨替僧团安排衣物，饭食，八种药剂和饮品，之后前往寺院听上师讲法。中午时分，居士们依序在各住处设置支座，以供她坐于其上。
Khujjuttarā-sāmāvatīvatthu库朱德拉－萨玛瓦娣事
§260-261
260-261. Tatiyacatutthesu bahussutānaṃ yadidaṃ, khujjuttarā, mettāvihārīnaṃ yadidaṃ, sāmāvatīti bahussutānaṃ upāsikānaṃ khujjuttarā, mettāvihārīnaṃ sāmāvatī aggāti dasseti. Tā kira dvepi padumuttarabuddhakāle haṃsavatiyaṃ kulagehe paṭisandhiṃ gaṇhitvā aparabhāge ‘‘satthu dhammakathaṃ sossāmā’’ti vihāraṃ agamaṃsu. Tattha, khujjuttarā, satthāraṃ ekaṃ upāsikaṃ bahussutānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sāmāvatīpi ekaṃ upāsikaṃ mettāvihārīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Tāsaṃ dvinnampi yāvajīvaṃ kusalaṃ katvā devaloke nibbattitvā devamanussesu saṃsarantīnaṃyeva kappasatasahassaṃ atikkantaṃ.
第260-261条。这里提及著名多闻的例子：有名叫屈竹达拉的居士，精于慈悲修行，还有名为萨玛瓦蒂的居士。传说这两位居士曾于莲花迦叶佛时代，分别在天鹅之家接受世尊邀请，后来他们双双来到寺院，聆听师尊佛法。屈竹达拉看到有一位多闻众的居士设置宝座，于是主持摆设邀请他坐下。萨玛瓦蒂也看到类似情况，主持类似的职务，安置另一位修慈居士。两位居士均终其一生行善，最终升天，超越神人与人类计数的无数劫数轮回。
Atha amhākaṃ satthu nibbattito puretarameva allakapparaṭṭhe ahivātakarogo nāma udapādi. Ekekasmiṃ gehe ekappahāreneva dasapi vīsampi tiṃsampi janā maranti, tiroraṭṭhaṃ gatā pana jīvitaṃ labhanti. Taṃ ñatvā eko puriso attano puttadāraṃ ādāya ‘‘aññaṃ raṭṭhaṃ gamissāmī’’ti tato nikkhami. Athassa ghare gahitapātheyyaṃ antarāmagge kantāre anuttiṇṇeyeva parikkhayaṃ agamāsi. Tesaṃ sarīrabalaṃ parihāyi, sakiṃ mātā puttaṃ ukkhipati, sakiṃ pitā. Athassa pitā cintesi – ‘‘amhākaṃ sarīrabalaṃ parihīnaṃ, puttaṃ ukkhipitvā gacchantā kantāraṃ nittharituṃ na sakkhissāmā’’ti. So tassa mātaraṃ ajānāpetvāva udakakiccena ohīno viya puttaṃ magge nisīdāpetvā ekakova maggaṃ paṭipajji. ‘‘Athassa bhariyā āgamanaṃ olokayamānā ṭhitā hatthe puttaṃ adisvā viravamānā gantvā kahaṃ me sāmi putto’’ti āha. Ko te puttena attho? Jīvamānā puttaṃ labhissāmāti. Sā ‘‘atisāhasiko vatāyaṃ puriso’’ti vatvā ‘‘gaccha tvaṃ, nāhaṃ tādisena saddhiṃ gamissāmī’’ti āha. So ‘‘anupadhāretvā me bhadde kataṃ, khametaṃ mayha’’nti vatvā puttaṃ ādāyāgato.
那时，上师之前发生了鲜闻之事，名为“蛇咬之病”暴发于阿拉卡帕拉塔河畔。每户每夜会有十人至二三十人死亡，唯有三国仍得以存活。得知此事，有一人携自子离开，誓言前往他国。他途径深林崎岖山谷，历经种种危险终至毁灭之地，他失去生力，母子相互搀扶，父亲思忖：“我们体力消耗殆尽，孩子带领众人，恐难度过森林。”遂偷偷将母亲放于水边安顿，独自走路。妻子来时见状，泪流满面，托付孩子于夫，夫说：“请勿连累我，原谅我吧。”遂带孩子离去。
Te taṃ kantāraṃ samatikkamitvā sāyaṃ ekaṃ gopālakakulaṃ sampāpuṇiṃsu. Taṃ divasañca gopālakakulavāsino nirudakapāyāsaṃ paciṃsu. Te te disvā ‘‘ime ativiya chātakā’’ti pāyāsassa mahābhājanaṃ pūretvā uḷuṅkapūraṃ sappiṃ āsiñcitvā adaṃsu. Tesu taṃ pāyāsaṃ bhuñjantesu sā itthī pamāṇeneva bhuñji, puriso pana pamāṇātikkantaṃ bhuñjitvā jīrāpetuṃ asakkonto rattibhāgasamanantare kālamakāsi. So kālaṃ karonto tesu sālayabhāvena gopālakānaṃ gehe sunakhiyā kucchismiṃ paṭisandhiṃ gaṇhi. Sunakhī nacirasseva vijātā. Gopālako taṃ kukkuraṃ sassirikaṃ disvā piṇḍena palobhetvā attani uppannasinehaṃ gahetvā saddhimeva carati.
他们穿越森林，傍晚抵达一牧场庄园。那日庄园居民熬制无水的米粥。他们看见这群人说：“这些是多苦行者。”便盛满米粥，裹上羊皮袋赠予他们。女子依照分量享用，男子则超量进食，结果身体不适，夜晚辗转难眠。那时，一个牧者假装扮作庙堂和尚，在牧民家中收留这只老狗。狗被发现后，牧者用食物驯服它，狗产生依恋，忠诚地跟随。
Athekadivasaṃ eko paccekabuddho bhikkhācāravelāya gopālakassa gharadvāraṃ sampatto. Sopi taṃ disvā bhikkhaṃ datvā attānaṃ nissāya vasanatthāya paṭiññaṃ gaṇhi. Paccekabuddho gopālakakulassa avidūre ṭhāne ekasmiṃ vanasaṇḍe vāsaṃ upagato. Gopālako tassa santikaṃ gacchanto taṃ kukkuraṃ gahetvāva gacchati, antarāmagge ca vāḷamigaṭṭhāne vāḷamigānaṃ palāyanatthaṃ rukkhe vā pāsāṇe vā pahāraṃ deti, sopi kukkuro tassa karaṇavidhānaṃ vavatthapeti. Athekadivasaṃ so gopālako paccekabuddhassa santike nisīditvā, ‘‘bhante, amhākaṃ sabbakālaṃ āgamanaṃ nāma na hoti. Ayaṃ pana kukkuro cheko, imassa āgatasaññāya amhākaṃ gehadvāraṃ āgaccheyyāthā’’ti āha. So ekadivasaṃ ‘‘paccekabuddhaṃ gaṇhitvā ehī’’ti kukkuraṃ pesesi. Kukkuro tassa vacanaṃ sutvā bhikkhācāravelāya gantvā paccekabuddhassa pādamūle urena nipajji. Paccekabuddho ‘‘ayaṃ mama santikaṃ āgato’’ti ñatvā pattacīvaraṃ ādāya maggaṃ paṭipajji. So tassa vīmaṃsanatthāya ukkamitvā aññaṃ maggaṃ gaṇhi, kukkuro purato ṭhatvā gopālakamaggaṃ paṭipannakāle apasakki. Yasmiṃ ca yasmiṃ ca ṭhāne vāḷamigānaṃ palāyanatthaṃ gopālako rukkhaṃ vā pāsāṇaṃ vā pahari, taṃ taṃ ṭhānaṃ patvā kukkuro mahāviravaṃ viravi. Tassa saddena vāḷamigā palāyanti. Paccekabuddhopi bhattakiccavelāya mahantaṃ siniddhapiṇḍaṃ tassa deti. Sopi piṇḍalābhena paccekabuddhe uttaritaraṃ sinehaṃ karoti.
某日，一尊独觉比库在牧户门前出现。牧人看见比库施与乞食，以此为依止。独觉比库在牧户附近的一森林边缘或灌木丛中居住。牧者前往比库处，携老狗同行。途中老狗为驱赶野猪在树石上咬击，比库解释其缘由。某日牧者坐于独觉比库附近，说：“尊者，我们日常鲜少迎接来客。但这狗似懂我的心事，待我到家时欢迎我。”牧者派狗一日看护独觉比库。狗听从命令带去乞食之处，并伏于比库足边。独觉比库接受乞食，披起袈裟，便行道途。比库巡视这片所在，驱逐野猪。牧人反复使树石伤害野猪，狗吠声吓跑它们。独觉比库日常托钵时，给予大量食物，狗获评分食之恩。
Gopālako temāsaṃ vutthassa paccekabuddhassa ticīvarappahonakaṃ sāṭakaṃ datvā, ‘‘bhante, sace vo ruccati, idheva vasatha. No ce ruccati, yathāsukhaṃ gacchathā’’ti āha. Paccekabuddho gamanākāraṃ dasseti. So gopālako paccekabuddhaṃ anugantvā nivattati. Kukkuro paccekabuddhassa aññattha gamanabhāvaṃ ñatvā atisinehena uppannabalavasoko hadayaphālanaṃ patvā kālaṃ katvā tāvatiṃsapure nibbatti. Athassa paccekabuddhena saddhiṃ gamanakāle uccāsaddaṃ katvā vāḷamigānaṃ palāpitabhāvena devatāhi saddhiṃ kathentassa saddo sakaladevapuraṃ chādetvā aṭṭhāsi. So teneva nāmadheyyaṃ labhitvā ghosakadevaputto nāma jāto. Athassa tasmiṃ sampattiṃ anubhavantassa manussapathe kosambinagare udeno nāma rājā rajjaṃ paṭipajji. Tassa vatthu majjhimapaṇṇāsake bodhirājakumārasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 2.324 ādayo) vuttanayeneva veditabbaṃ.
牧牛人将一个月的新缝制的外袈裟披挂给独觉佛陀，又送上一顶罩衣，告知他：“尊者，若您喜欢，可暂时住在这里；若不喜欢，便随意前去自在住处。”独觉佛陀显现出离去的样子。牧牛人跟随独觉佛陀来到路边便回转。狗见独觉佛陀无往他处的迹象，因生极度怨恨和强烈的忧愁，心胸裂开，终至身亡，便转生至塔婆城。其后，独觉佛陀与其同行时高声叫喊，如驱使野猪般，天人共语其声响，声音传遍整个天帝城，坚立其上。由此获得名号，后名为天子吠陀罗。因此有此事迹得以知晓。当时人间国桑比城，有一国王名叫乌笛那，执政国政。于该地区五十年间，行持布施育王子命名为波提罗王子（见大尼柯耶注释2.324），如前所述，此处应知。
Tasmiṃ pana rajjaṃ kārayamāne ghosakadevaputto cavitvā kosambiyaṃ ekissā rūpūpajīviniyā kucchimhi paṭisandhiṃ gaṇhi. Sā dasamāsaccayena vijāyitvā puttabhāvaṃ ñatvā saṅkārakūṭe chaḍḍāpesi. Tasmiṃ khaṇe kosambiseṭṭhino kammantiko pātova seṭṭhigharaṃ gacchanto ‘‘kiṃ nu kho imaṃ kākehi samparikiṇṇa’’nti gantvā dārakaṃ disvā ‘‘mahāpuññavā esa dārako bhavissatī’’ti ekassa purisassa hatthe gehaṃ pesetvā seṭṭhigharaṃ agamāsi. Seṭṭhipi rājūpaṭṭhānavelāya rājakulaṃ gacchanto antarāmagge purohitaṃ disvā ‘‘ajja kiṃ nakkhatta’’nti pucchi. So tattheva ṭhito gaṇetvā ‘‘asukaṃ nāma nakkhattaṃ, ajja iminā nakkhattena jātadārako imasmiṃ nagare seṭṭhiṭṭhānaṃ labhissatī’’ti āha. So tassa kathaṃ sutvā vegena gharaṃ pesesi – ‘‘imassa purohitassa dve kathā nāma natthi, gharaṇī ca me garugabbhā, jānātha tāva naṃ vijātā vā no vā’’ti. Te gantvā jānitvā, ‘‘ayya, na tāva vijātā’’ti āhaṃsu. Tena hi gacchatha, imasmiṃ nagare ajja jātadārakaṃ pariyesathāti. Te pariyesantā tassa seṭṭhino kammantikassa gehe taṃ dārakaṃ disvā seṭṭhino ārocayiṃsu. Tena hi gacchatha bhaṇe, taṃ kammantikaṃ pakkosathāti. Te taṃ pakkosiṃsu. Atha naṃ seṭṭhi ‘‘gehe kira te dārako atthī’’ti pucchi. ‘‘Āma, ayyā’’ti. ‘‘Taṃ dārakaṃ amhākaṃ dehī’’ti. ‘‘Na demi, ayyā’’ti. ‘‘Handa sahassaṃ gaṇhitvā dehī’’ti. So ‘‘ayaṃ jīveyya vā mareyya vā, dujjānamida’’nti sahassaṃ gaṇhitvā adāsi.
天子吠陀罗在当时国政执掌时，从国桑比城出发，在一户经营美丽生计的家庭中寄居。此家在十个月后生下儿子，知晓其为男儿后，便弃置在谷仓中。忽有一日，国桑比城大富商兼工匠主，前往其宅院时见孩童，心生欢喜，便把家屋托付给别人，回家。后该富商在拜访皇族时，偶见宫中祭司，询问：“今日是哪一颗星宿？”祭司答称此日星名为阿速迦星，当此星辰出生之男孩，将在此城得富贵之家名。富商听后急速将家托付人养护，托词说：“此祭司说法不同寻常，我妻子尚怀孕，未知是否为此。”众人皆知之，并说：“尊者，确实未见此星。”尔后众人散去，皆在此城中寻访今日出生男孩的消息。多方寻访后，于工匠主宅见到该男孩，商人们告诉富商此事。工匠主遂叫问：“这就是你们的孩童么？”答曰：“是的，尊者。”“此孩童属我等身分么？”答：“不奉献，尊者。”“那我便以千金赎得他。”答曰：“此孩若存活或死去，皆为恶人所害。”遂以千金赎得孩童。
Tato seṭṭhi cintesi – ‘‘sace me bhariyā dhītaraṃ vijāyissati, imameva puttaṃ karissāmi. Sace puttaṃ vijāyissati, māressāmī’’ti. Cintetvā gehe posesi. Athassa bhariyā katipāhaccayena puttaṃ vijāyi. Tato seṭṭhi ‘‘evaṃ taṃ gāvo madditvā māressantī’’ti cintetvā ‘‘imaṃ dārakaṃ vajadvāre nipajjāpethā’’ti āha. Taṃ tattha nipajjāpesuṃ. Atha naṃ yūthapati usabho paṭhamaṃ nikkhamanto disvā ‘‘evaṃ taṃ aññe na maddissantī’’ti catunnaṃ pādānaṃ antare katvā aṭṭhāsi. Atha naṃ gopālakā disvā ‘‘mahāpuñño esa dārako bhavissati , yassa tiracchānagatāpi guṇaṃ jānanti, paṭijaggissāma na’’nti attano gehaṃ nayiṃsu.
富商思虑道：“若妻子生女，我便养此子；若生子，我当杀之。”于是细心照顾孩童。妻子在数月内生下儿子。富商思量道：“如养此牛，必致其死。”遂命人将孩童放入虎洞。有人首次出门看见此事，划成四脚站立，立起嘲讽之声。牧牛人见此，称赞孩童为大福德者，既知其心中尽管生不正，仍欲护持孩童，遂将孩童领入家中。
Sopi seṭṭhi tassa matabhāvaṃ anuvijjanto ‘‘gopālakehi nīto’’ti sutvā puna sahassaṃ datvā āṇāpetvā āmakasusāne chaḍḍāpesi. Tasmiṃ ca kāle seṭṭhissa ghare ajapālako susānaṃ nissāya ajikā cāreti. Athekā dhenu ajikā dārakassa puññena maggā okkamma gantvā dārakassa khīraṃ datvā gatā. Tato nivattamānāpi tatheva gantvā khīramadāsi. Ajapālako cintesi – ‘‘ayaṃ ajikā pātopi imasmā ṭhānā okkamitvā gatā, kiṃ nu kho eta’’nti gantvā olokento taṃ dārakaṃ disvā ‘‘mahāpuñño esa dārako, tiracchānagatāpissa guṇaṃ jānanti, paṭijaggissāmi na’’nti gahetvā gehaṃ gato.
富商继续观察孩童的成长，见牧牛人悉心照料孩童，便再赠千金，买断谷仓，弃置原物。时富商之家有一乳牛，因孩童功德走上路途，给孩童牛奶后离开。孩童回归时亦送上牛奶。牧牛人心念：“此牛虽贫瘠，却前往此处，何事为？”目视孩童，心称“此必是大福德之童，知其心中虽不正，必拾摄护持。”遂抱孩童入家。
Punadivase seṭṭhi ‘‘mato nu kho dārako, na mato’’ti olokāpento ajapālakena gahitabhāvaṃ ñatvā sahassaṃ datvā āṇāpetvā ‘‘sve imaṃ nagaraṃ eko satthavāhaputto pavisissati, imaṃ dārakaṃ netvā cakkamagge ṭhapetha, evaṃ taṃ sakaṭacakkaṃ chindantaṃ gamissatī’’ti āha. Taṃ tattha nikkhittaṃ satthavāhaputtassa purimasakaṭe goṇā disvā cattāro pāde thambhe viya otāretvā aṭṭhaṃsu. Satthavāho ‘‘kiṃ nu kho eta’’nti tesaṃ ṭhitakāraṇaṃ olokento dārakaṃ disvā ‘‘mahāpuñño dārako, patijaggituṃ vaṭṭatī’’ti gaṇhitvā agamāsi.
隔日富商观察孩童，思量其是否自己的儿子，知牧牛人亦知其心，便再赠千金并送信。信中称：“本城将来有一佛使子降临，将此男孩领入眼前安置，如此，他将如车轮毁坏外道一切邪法。”遂安置孩童于此。牧牛人出城，显现四足如柱，矗立如杠杆。佛使者问：“此为何物？”目视孩童曰：“大福德童，将来必当护持。”遂领孩童回家。
Seṭṭhipi tassa cakkapathe matabhāvaṃ vā amatabhāvaṃ vā olokāpento satthavāhena gahitabhāvaṃ ñatvā tassapi sahassaṃ datvā āṇāpetvā nagarato avidūre ṭhāne papāte pātāpesi. So tattha papatanto naḷakārānaṃ kammakaraṇaṭṭhāne ekasālāya patito. Sā tassa puññānubhāvena satavihatakappāsapicusamphassasadisā ahosi. Atha naṃ naḷakārajeṭṭhako ‘‘puññavā esa dārako, paṭijaggituṃ vaṭṭatī’’ti gaṇhitvā gehaṃ gato. Seṭṭhi dārakassa papātato patitaṭṭhāne matabhāvaṃ vā amatabhāvaṃ vā pariyesāpento naḷakārajeṭṭhakena gahitabhāvaṃ ñatvā tassapi sahassaṃ datvā āṇāpesi.
富商观察孩童是否亲子或非亲子，知佛使者之心，复赠千金和信，设法引来，置于城外不远处陷阱坑中。孩童堕入单室陷坑，因其福德所感，陷坑宽如百丈，松软肥沃。后来龙王首领闻其福德，亲自前来，将孩童视为己子，复赠千金引出陷坑，收归家中。富商察知孩童坠落陷坑之地，是否亲子或非亲子，亦为龙王首领知悉，复赠千金且送信引来。
Aparabhāge seṭṭhissa sakaputtopi sopi ubho vayappattā ahesuṃ. Seṭṭhi puna ghosakadārakassa māraṇupāyaṃ cintento attano kumbhakārassa gehaṃ gantvā ‘‘ambho mayhaṃ gehe evarūpo eko avajātadārako atthi, taṃ dārakaṃ yaṃkiñci katvā māretuṃ vaṭṭati rahassenā’’ti āha. So ubhopi kaṇṇe pidahitvā ‘‘evarūpaṃ nāma bhāriyaṃ kathaṃ kathetuṃ na vaṭṭatī’’ti āha. Tato seṭṭhi ‘‘ayaṃ mudhā na karissatī’’ti cintetvā – ‘‘handa, bho, sahassaṃ gaṇhitvā etaṃ kammaṃ nipphādehī’’ti āha. Lañjaṃ nāma abhinnaṃ bhindati, tasmā so sahassaṃ labhitvā sampaṭicchitvā ‘‘ahaṃ, ayya, asukadivase nāma āvāpaṃ ālimpessāmi, tadā taṃ dārakaṃ asukavelāya nāma pesehī’’ti āha. Seṭṭhipi kho tassa vacanaṃ sampaṭicchitvā tato paṭṭhāya divase gaṇento kumbhakārena vuttadivasassa sampattabhāvaṃ ñatvā ghosakakumāraṃ pakkosāpetvā ‘‘amhākaṃ, tāta, asukadivase nāma bahūhi bhājanehi attho, tvaṃ amhākaṃ kumbhakārassa santikaṃ gantvā ‘pitarā kira me tumhākaṃ ekaṃ kathitaṃ atthi, taṃ ajja nipphādehī’ti vadehī’’ti āha. So ‘‘sādhū’’ti tassa vacanaṃ sampaṭicchitvā nikkhami.
在后半段，富商萨咖子也都同时患病。富商思虑着工匠儿子的死亡之法，回到自己陶器作坊的住所，说：“屋里有一个这样的孤儿，他独自一人，没有父母，我如果暗中杀死他，也没人知晓。”工匠听了捂住耳朵说：“这个样子的妻子，怎么能说呢？不应如此。”富商想：“这傻女人不会做这种事。”于是说：“好吧，我要盘算一千次，完成这恶业。”他的印章就坏了，因此他拿了足够的一千块银币，切割分发，说：“尊者，我将在不吉利日子达到目的，届时必定送那孤儿去不幸的时候。”富商接受了这话，于是他计算从当天算起，到约定日期，对工匠儿子的现状了然后派遣，说：“孩子啊，我们在不吉利日吃很多食物，这样你就来你父亲工匠那里吧，说‘我父亲今天完成了事情’。”儿子听了说“善哉”，于是出发了。
Atha naṃ antarāmagge seṭṭhissa sakaputto guḷakīḷaṃ kīḷanto disvā vegena gantvā ‘‘ahaṃ bhātika dārakehi saddhiṃ kīḷanto ettakaṃ nāma jito, taṃ me paṭijinitvā dehī’’ti āha. So ‘‘mayhaṃ idāni okāso natthi, pitā maṃ accāyikakammena kumbhakārassa santikaṃ pahiṇī’’ti āha. Itaro ‘‘ahaṃ bhātika tattha gamissāmi, tvaṃ imehi saddhiṃ kīḷitvā mayhaṃ lakkhaṃ paccāharitvā dehī’’ti āha. ‘‘Tena hi gacchā’’ti attano kathitasāsanaṃ tassa kathetvā dārakehi saddhiṃ kīḷi. Sopi kumāro kumbhakārassa santikaṃ gantvā taṃ sāsanaṃ ārocesi. So ‘‘sādhu, tāta, nipphādessāmī’’ti taṃ kumāraṃ gabbhaṃ pavesetvā tikhiṇāya vāsiyā khaṇḍākhaṇḍikaṃ chinditvā cāṭiyaṃ pakkhipitvā cāṭimukhaṃ pidahitvā bhājanantare ṭhapetvā āvāpaṃ ālimpesi. Ghosakakumāro bahū jinitvā kaniṭṭhassa āgamanaṃ olokento nisīdi. So taṃ cirāyamānaṃ ñatvā ‘‘kiṃ nu kho cirāyatī’’ti kumbhakāragehasabhāgaṃ gantvā katthaci adisvā ‘‘gehaṃ gato bhavissatī’’ti nivattitvā gehaṃ agamāsi.
后来在中途，富商萨咖子看到正在玩弹珠的少儿，迅速过去说：“我比你们这些孩子更厉害，你们若服输，就交给我。”对方说：“我现在没有空，我父亲因误会已经送去了工匠那里。”那孩童说：“我也去那里，你和这些孩子玩输给我，我就认你做记号交给你。”他说：“好啊，”于是按约跟孩童玩耍。那孩子来也到工匠那里，告诉他此事。工匠说：“好啊孩子，我要让你完成使命。”说完，他进入产房，迅速摧断骨盆，猛力施压，叩打产口，擎起肩膀，安置好后，用饮食满足儿子，达成目的。富商的儿子胜利归来，看着小儿子入场，坐下。他了解此久已有时间，便去工匠屋部分查看，找到所在说：“孩子，他肯定已入屋。”便返回家中。
Seṭṭhi naṃ dūratova āgacchantaṃ disvā ‘‘kiṃ nu kho kāraṇaṃ bhavissati, mayā esa māraṇatthāya kumbhakārassa santikaṃ pahito, so dāni puna idhevāgacchatī’’ti āgacchantaṃyeva naṃ ‘‘kiṃ, tāta, kumbhakārassa santikaṃ na gatosī’’ti āha. ‘‘Āma, tāta, na gatomhī’’ti. ‘‘Kasmā, tātā’’ti? So attano nivattakāraṇañca kaniṭṭhabhātikassa tattha gatakāraṇañca ārocesi. Seṭṭhi tassa vacanassa sutakālato paṭṭhāya mahāpathaviyā ajjhotthaṭo viya hutvā ‘‘kiṃ nāmetaṃ tvaṃ vadasī’’ti vipphandacitto vegena kumbhakārassa santikaṃ gantvā aññesaṃ santike akathanīyabhāvena ‘‘pekkha, bho, pekkha, bho’’ti āha. ‘‘Kiṃ pekkhāpesi tvaṃ’’? Niṭṭhitaṃ etaṃ kammanti. So tatova nivattitvā gehaṃ agamāsi. Tato paṭṭhāya cassa cetasikarogo uppajji.
富商远远看到儿子回来，便说：“这将如何？我为你从死亡中送到工匠那里，他现在又回来人间。”儿子一回来，富商就问：“孩子，你怎么不去工匠那里？”“是的，父亲，我没去。”富商问原因，儿子说明了他回来的缘由和小儿子去工匠那的原因。富商听了之后忿怒，像是被火焰烧着一样，愤怒地冲进工匠屋，对别人说些不可言说的话，“看，喂，看！”问：“你看到了什么？”事情已落幕，富商返回家中。此后，他精神病发作。
So tasmiṃ kāle tena saddhiṃ abhuñjitvā āsaṃ bhinditvā ‘‘yena kenaci upāyena mama puttassa sattuno antarameva passituṃ vaṭṭatī’’ti ekaṃ paṇṇaṃ likhitvā ghosakakumāraṃ pakkositvā ‘‘tvaṃ imaṃ paṇṇaṃ ādāya asukagāme nāma amhākaṃ kammantiko atthi, tassa santikaṃ gantvā imaṃ paṇṇaṃ datvā ‘imasmiṃ kira paṇṇe sāsanaṃ sīghaṃ karohī’ti vada. Antarāmagge amhākaṃ sahāyako gāmakaseṭṭhi nāma eko seṭṭhi atthi, tassa gharaṃ gantvā bhattaṃ bhuñjitvā gaccheyyāsī’’ti ca mukhasāsanaṃ adāsi. So seṭṭhiṃ vanditvā paṇṇaṃ gahetvā nikkhanto antarāmagge gāmakaseṭṭhissa vasanaṭṭhānaṃ gantvā tassa gehaṃ pucchitvā taṃ bahidvārakoṭṭhake nisīditvā massuparikammaṃ karontaṃ vanditvā aṭṭhāsi. ‘‘Kuto āgacchasi, tātā’’ti ca vutte ‘‘kosambiseṭṭhino puttomhi, tātā’’ti āha. So ‘‘amhākaṃ sahāyaseṭṭhino putto’’ti haṭṭhatuṭṭho ahosi.
这时候，他跟那孩童一起吃饭吃饱后，将写了一张纸条，派孩童去告诉一位名叫村庄富商的帮佣，说：“你拿这纸条去疾病村，有个管事的人，去他家吃饭后再离开”。孩童呈纸条给富商，起身离开，来到村庄富商家中，敲门后坐下，打点礼节，行礼。问：“你从哪里来，孩子？”孩童答：“我是帮佣富商的儿子。”
Tasmiṃ ca khaṇe tassa seṭṭhino dhītāya ekā dāsī seṭṭhidhītu pupphāni āharituṃ gacchati. Atha naṃ seṭṭhi āha – ‘‘tvaṃ, amma, etaṃ kammaṃ ṭhapetvā ghosakakumārassa pāde dhovitvā sayanaṃ attharitvā dehī’’ti. Sā tathā katvā āpaṇaṃ gantvā seṭṭhidhītu pupphāni āhari. Seṭṭhidhītā taṃ disvā ‘‘tvaṃ ajja ciraṃ bahi papañcesī’’ti tassā kujjhitvā ‘‘kiṃ te ettakaṃ kālaṃ ettha kata’’nti āha. ‘‘Mā kathesi, ayye, mayā evarūpo nadiṭṭhapubbo, tuyhaṃ kira pitu sahāyakaseṭṭhino putto eko, na sakkā tassa rūpasampattiṃ kathetuṃ. Seṭṭhi maṃ pupphānaṃ atthāya gacchantiṃ ‘tassa kumārassa pāde dhovitvā sayanaṃ attharitvā dehī’ti āha, tenāhaṃ bahi ciraṃ papañcesi’’nti. Sāpi kho seṭṭhidhītā tassa kumārassa catutthe attabhāve gharasāminī ahosi, tasmā tassā vacanassa sutakālato paṭṭhāya neva attano ṭhitabhāvaṃ , na nisinnabhāvaṃ aññāsi. Sā tameva dāsiṃ gahetvā tassa nipannaṭṭhānaṃ gantvā taṃ niddāyamānaṃ oloketvā dussante paṇṇaṃ disvā ‘‘kiṃ nu kho etaṃ paṇṇa’’nti kumāraṃ anuṭṭhāpetvāva paṇṇaṃ gahetvā vācetvā ‘‘ayaṃ attano maraṇapaṇṇaṃ sayameva gahetvā āgacchatī’’ti taṃ paṇṇaṃ phāletvā tasmiṃ appabuddheyeva ‘‘mayā tava santikaṃ putto pesito, sahāyakassa me gāmakaseṭṭhissa vayappattā dārikā atthi, tvaṃ sīghaṃ amhākaṃ āṇāpavattiṭṭhāne uppādaṃ dhanaṃ gaṇhitvā sabbasatena mama puttassa gāmakaseṭṭhino dhītaraṃ gahetvā maṅgalaṃ karohi. Maṅgale ca niṭṭhite ‘iminā me vidhānena kata’nti mayhaṃ sāsanaṃ pesehi. Ahaṃ tava idha kattabbaṃ jānissāmī’’ti paṇṇaṃ likhitvā tameva lañchanaṃ datvā paṭhamaṃ baddhaniyāmeneva dussante bandhi.
这时候，富商的女儿带一个佣人去采花。富商说：“你，母亲，把这些布置好，洗洗孩童脚，准备睡觉。”佣人照办，取来花。富商女儿看见说：“你今天外面逛得太久了。”责备问：“你在这里做了多久？”佣人答：“别说了，我刚从河边回来，你是富商帮佣的儿子，不能向他求美色。富商叫我去采花，说洗洗孩童脚，安排睡觉，所以我出去白逛了半天。”富商女儿是家主第三岁，在听到这话后，不知道自己的站立姿势或坐姿。她拿佣人去她睡觉的地方，看到躺着的小孩梦见梦中出现纸条，觉察乱象说：“这是什么纸条？”孩童拿着纸条说：“这是给我去死的纸条，我自己拿着来的。”他把纸条交还，尚未觉醒说：“我儿子被派到我这里，帮佣那里有一个少女，你要快去我们家产地积攒财物，带着给富商的女儿行礼，为她祝福。祝福完成后说‘我按这方式做了’来把法传达给我。我会知道带你回去做事。”说完给了纸条及标记，孩子便绑在首领上带回。
Sopi kho kumāro taṃdivasaṃ tattha vasitvā punadivase seṭṭhiṃ āpucchitvā kammantikassa gāmaṃ gantvā paṇṇaṃ adāsi . Kammantiko paṇṇaṃ vācetvā gāmike sannipātetvā ‘‘tumheva maṃ na gaṇetha, mama sāmī attano jeṭṭhaputtassa sabbasatena dārikaṃ ānetuṃ mayhaṃ santikaṃ pesesi, vegena imasmiṃ ṭhāne uppādaṃ sampiṇḍethā’’ti sabbaṃ maṅgalasakkāraṃ sajjetvā gāmakaseṭṭhissa sāsanaṃ pesetvā sampaṭicchāpetvā sabbasatena maṅgalakiriyaṃ niṭṭhāpetvā kosambiseṭṭhissa paṇṇaṃ pahiṇi ‘‘mayā tumhehi pahitapaṇṇe sāsanaṃ sutvā idañcidañca kata’’nti.
那孩子这住了一年后，第二天问富商，去寻找帮佣的乡村，把纸条给他。帮佣读了纸条，召集乡民说：“你们不要算计我，我主人把少女全权交给我儿子，让我送到乡下，你们快抓住这时机，财宝必定出现在此。”说完，给了村庄富商纸条，说：“我用你们给我的资助，听闻法，要做些事。”
Seṭṭhi taṃ sāsanaṃ sutvā aggidaḍḍho viya ‘‘idāni naṭṭhomhī’’ti cintanavasena lohitapakkhandikarogaṃ patvā ‘‘yena kenaci taṃ upāyena pakkositvā mama santakassa assāmikaṃ karissāmī’’ti ‘‘maṅgalassa niṭṭhitakālato paṭṭhāya kasmā mayhaṃ putto bahi hoti, sīghaṃ āgacchatū’’ti sāsanaṃ pesesi. Sāsanaṃ sutvā kumāre gantuṃ āraddhe seṭṭhidhītā cintesi – ‘‘ayaṃ bālo maṃ nissāya imaṃ sampattiṃ alatthanti na jānāti, yaṃkiñci katvā imassa gamanapaṭibāhanupāyo kātuṃ vaṭṭatī’’ti. Tato naṃ āha – ‘‘kumāra, mā ativegena gacchāhi, kulagāmaṃ gacchantena nāma attano parivacchaṃ katvā gantuṃ vaṭṭatī’’ti.
长老富商闻此教法，如烈火般痛苦，思惟自己患患血病：“如今我垂死了。”便以各种方法设法压制血病，想为自己安排善终。于是他托教法托付他人道：“请于吉祥时刻，你来看望我，为我办理丧事。为何我的儿子不在外面，速速回来吧。”听闻此说，长老富商女儿欲前去探望，心中想着：“这个愚人依赖我夺取的财富，却不懂得珍惜。无论如何，我必须设法为这次赴会做好安排。”于是告诫说：“子啊，不要赶得过急，因前往自己家乡时应当先打点自己的家务事务后，再去也不迟。”
Kosambakaseṭṭhipi tassa cirāyanabhāvaṃ ñatvā puna sāsanaṃ pahiṇi ‘‘kasmā me putto cirāyati, ahaṃ lohitapakkhandikarogaṃ patto, jīvantameva maṃ āgantvā daṭṭhuṃ vaṭṭatī’’ti. Tasmiṃ kāle seṭṭhidhītā tassa ārocesi – ‘‘na eso tava pitā, tvaṃ pana ‘pitā’ti saññaṃ karosi . Esa tava māraṇatthāya kammantikassa paṇṇaṃ pahiṇi, ahaṃ taṃ paṇṇaṃ apanetvā aññaṃ sāsanaṃ likhitvā tava etaṃ sampattiṃ uppādayiṃ. Esa taṃ ‘aputtaṃ karissāmī’ti pakkosati, etassa kālakiriyaṃ āgamehī’’ti. Athassa dharamānakasseva kālakatabhāvaṃ sutvā kosambinagaraṃ agamāsi. Seṭṭhidhītāpi tassa bahiyeva saññaṃ adāsi ‘‘tvaṃ pavisanto sakalagehe tava ārakkhaṃ ṭhapentova pavisāhī’’ti. Sayampi seṭṭhiputtena saddhimeva pavisitvā ubho hatthe ukkhipitvā rodantī viya hutvā andhakāraṭṭhāne nipannakassa seṭṭhissa santikaṃ gantvā sīseneva hadayaṃ pahari. So dubbalatāya teneva pahārena kālamakāsi.
拘萨摩富商也知晓自己将要长眠之事，复述教法陈说：“为何我的儿子长久未归？我患了血病，尚且想为我的生死安排做打点。”当时，长老富商女儿对他说：“他非你亲父，你只是自意为‘父亲’。这是因他作了生死之业，故置此遗言。我已撰写别的教法，为他生起此财产。他现在威胁要不承认，是因时日临近。”听闻这如倒数时钟般无可挽回的事实，他便离开家乡前往拘萨摩城。长老富商女儿虽如此，却仍心存妄想，曰：“你进入我府邸时，要保我安全方可进内。”其父亦怀信心进去，二人同悲哭泣，犹如陷入黑暗之地，遂探访富商，当头击心。富商以虚弱无力而亡。
Kumāropi pitu sarīrakiccaṃ katvā ‘‘tumhe mahāseṭṭhissa maṃ sakaputtoti vadathā’’ti pādamūlikānaṃ lañjaṃ adāsi. Tato sattame divase rājā ‘‘seṭṭhiṭṭhānārahaṃ ekaṃ laddhuṃ vaṭṭatī’’ti ‘‘seṭṭhissa saputtakaniputtakabhāvaṃ jānāthā’’ti pesesi. Seṭṭhipādamūlikā rañño seṭṭhissa saputtabhāvaṃ kathayiṃsu. Rājā ‘‘sādhū’’ti sampaṭicchitvā tassa seṭṭhiṭṭhānaṃ adāsi. So ghosakaseṭṭhi nāma jāto. Atha naṃ bhariyā āha – ‘‘ayyaputta, tvampi avajāto, ahampi duggatakule nibbattā. Pubbe katakusalavasena pana evarūpaṃ sampattiṃ alabhimha, adhunāpi kusalaṃ karissāmā’’ti. So ‘‘sādhu bhadde’’ti sampaṭicchitvā devasikaṃ sahassaṃ vissajjetvā dānaṃ paṭṭhapesi.
儿子亦办完父亲身后事，告儿辈说：“你们要称我是大富商的同胞子孙。”社门下跪致羞辱。第七天，国王言道：“富商无子不宜，现已得一男孩子孙。”随即述说富商府中有其子孙身份。国王称善，赐富商宅邸。此子名叫婆扫喀富商。其妻对他说：“尊长子啊，你也是无家可归者，我亦出生贫苦之家。过去以善业得此财富，现今亦应修善。”他称善，并布施等千天神资财。
Tasmiṃ samaye tāsaṃ dvinnaṃ janānaṃ khujjuttarā devalokato cavitvā ghosakaseṭṭhissa gehe dhātiyā kucchismiṃ paṭisandhiṃ gaṇhi. Sā jātakāle khujjā ahosīti khujjuttarātevassā nāmaṃ akaṃsu. Sāmāvatīpi devalokato cavitvā bhaddavatiyaraṭṭhe bhaddiyanagare bhaddavatiyaseṭṭhissa gehe paṭisandhiṃ gaṇhi, sāmātissā nāmaṃ akaṃsu. Aparabhāge tasmiṃ nagare chātakabhayaṃ uppajji, manussā chātakabhayabhītā yena vā tena vā gacchanti. Tadā ayaṃ bhaddavatiyaseṭṭhi bhariyāya saddhiṃ mantesi – ‘‘bhadde imasmiṃ chātakabhayassa anto na paññāyati, kosambinagare amhākaṃ sahāyakassa ghosakaseṭṭhissa santikaṃ gacchāma, na so amhe disvā pamajjissatī’’ti. Tassa kira so seṭṭhi adiṭṭhasahāyako ahosi, tasmā evamāha. So sesajanaṃ nivattāpetvā bhariyañca dhītarañca gaṇhitvā kosambinagarassa maggaṃ paṭipajji. Te tayopi antarāmagge mahādukkhaṃ anubhavantā anupubbena kosambiṃ patvā ekāya sālāya nivāsaṃ akaṃsu.
当时，有两瘸子男众，从天界下界来到婆扫喀富商家中租屋。此女出生时即残疾，故称瘸子女。圣城也有瘸子女，名曰萨摩提。此城后半部分生出鹊怖，凡人因害怕鹊而四处逃散。时此富商与妻议：“尊女啊，此鹊怖终难断除，让我们前往拘萨摩城魏多支那婆扫喀富商处保护同伴，不然它视而不见，恐生疏忽。”因其父乃富商亲信，便作如是言。于是收拾行囊，带着妻与女儿沿途辛苦赶往拘萨摩城，在城中租住一间房舍。
Ghosakaseṭṭhipi kho attano gharadvāre kapaṇaddhikavanibbakayācakānaṃ mahādānaṃ dāpesi. Athāyaṃ bhaddavatiyaseṭṭhi cintesi – ‘‘na sakkā amhehi imināva kapaṇavesena sahāyakassa attānaṃ dassetuṃ, sarīre pākatike jāte sunivatthā supārutā seṭṭhiṃ passissāmā’’ti. Te ubhopi dhītaraṃ ghosakaseṭṭhissa dānaggaṃ pahiṇiṃsu. Sā attano bhattaṃ āharaṇatthāya bhājanaṃ gahetvā dānaggaṃ gantvā ekasmiṃ okāse lajjamānarūpā aṭṭhāsi. Taṃ disvā dānakammiko cintesi – ‘‘sesajanā sammukhasammukhaṭṭhāne kevaṭṭā macchavilope viya mahāsaddaṃ katvā gaṇhitvā gacchanti, ayaṃ pana dārikā kuladhītā bhavissati, upadhisampadāpissā atthī’’ti.
婆扫喀富商，于自家门口款待养猪人等行善施舍。此时，魏多支那富商心中思忖：“我等无法用此等养猪人的脏臭气味，将自己形象展现出来。昔日体内风调血顺的富商若见必觉羡慕。”于是两家也把女儿送给婆扫喀富商。她为了服侍家人，端饭菜拿食物，又在众施主面前含羞躲藏。施主见状便思：“旁人见施主间嬉闹，好似散去鱼群，发出大响声，此女乃贵族富商之女，必将有所成就，临财亦得利益。”
Tato naṃ āha – ‘‘tvaṃ, amma, kasmā sesajano viya gaṇhitvā na gacchasī’’ti? Tāta, evarūpaṃ sambādhaṭṭhānaṃ kinti katvā pavisāmīti. Amma, kati pana janā tumheti? Tayo janā, tātāti. So tayo bhattapiṇḍe adāsi. Sā taṃ bhattaṃ mātāpitūnaṃ adāsi, pitā dīgharattaṃ chātakattā atirekaṃ bhuñjitvā kālamakāsi. Sā punadivase gantvā dveyeva bhattapiṇḍe gaṇhi. Taṃdivasaṃ seṭṭhibhariyā bhattena ca kilantatāya seṭṭhino ca maraṇasokena rattibhāgasamanantare kālamakāsi. Sā punadivase seṭṭhidhītā ekameva bhattapiṇḍaṃ gaṇhi. Dānakammiko tassā kiriyaṃ upadhāretvā, ‘‘amma, tayā paṭhamadivase tayo piṇḍā gahitā, punadivase dve, ajja ekameva gaṇhasi. Kiṃ nu kho kāraṇa’’nti pucchi. Sā taṃ kāraṇaṃ kathesi. Kataragāmavāsino pana, amma, tumheti. Sā tampi kāraṇaṃ nippadesato kathesi. ‘‘Amma, evaṃ sante tvaṃ amhākaṃ seṭṭhidhītā nāma ahosi, mayhañca aññā dārikā natthi, tvaṃ ito paṭṭhāya mama dhītā, ammā’’ti taṃ dhītaraṃ katvā gaṇhi.
便告诫她说：“女儿啊，何故不与人群一同往？”女儿答言：“父亲让我来做这些。”又问：“你们家多少人？”答：“三人，爸爸。”于是给三人饭食，她又将饭食施予父母。父亲长年多食此饭，终致虚弱而亡。次日她去，又双双给饭食。次日夜半，富商妻因财富无情、富商死去哀伤，于夜间病故。次日，长老富商女儿取一饭盆，她的施主问其因由。她便解释缘由，说：“乡下村民称‘母亲’你们，故我因此得名为富商女儿，没有其他姐妹，你也是从此我起称呼‘妈妈’的。”
Sā uṭṭhāya samuṭṭhāya dānagge mahāsaddaṃ sutvā ‘‘kasmā ayaṃ, tāta, uccāsaddamahāsaddo’’ti āha. Amma, mahājanassa antare nāma appasaddaṃ kātuṃ na sakkāti. Ahamettha upāyaṃ jānāmi, tātāti. Kiṃ kātuṃ vaṭṭati, ammāti? Samantā vatiṃ katvā dve dvārāni yojetvā anto bhājanāni ṭhapāpetvā ekena dvārena pavisitvā bhattaṃ gaṇhitvā ekena dvārena nikkhamanaṃ karotha, tātāti. Sādhu, ammāti punadivasato paṭṭhāya tathā kāresi. Tato paṭṭhāya dānaggaṃ padumassaraṃ viya sannisinnasaddaṃ ahosi.
她起身离开施食场后，听到一声十分响亮的巨响，便说道：“这是什么啊，父亲，这么大声的响动？”母亲答言：在大众之间，本难制造小声响。我知道方法了，父亲。问她：“怎么做呢，母亲？”她答：“设想周围筑起围栏，连结两道门，在里面放置盛食的器皿，用一扇门进入盛饭，用另一扇门出去。”父亲说：“好，就这样从明天开始施行。”于是依此设想，施食处像莲花开处般安静、无声了。
Tato ghosakaseṭṭhi pubbe dānaggasmiṃ uccāsaddamahāsaddaṃ sutvā tadā taṃ asuṇanto dānakammikaṃ pakkosāpetvā pucchi – ‘‘tvaṃ ajja dānaṃ na dāpesī’’ti. Dinnaṃ , ayyāti. Atha kasmā pubbe viya dānagge saddo na suyyatīti? Āma, ayya, ekā me dhītā atthi, ahaṃ tāya kathitaupāye ṭhatvā dānaggaṃ nissaddamakāsinti. Tava dhītā nāma natthi, kuto te dhītā laddhāti? So vañcetuṃ asakkuṇeyyabhāvena seṭṭhissa sabbaṃ dhītu āgamanavidhānaṃ kathesi. Kasmā pana bho tvaṃ evarūpaṃ bhāriyaṃ kammamakāsi? Tvaṃ ettakaṃ addhānaṃ mama dhītaraṃ attano santike vasamānaṃ nārocesi , vegena taṃ amhākaṃ gehaṃ āṇāpehīti. So tassa vacanaṃ sutvā akāmako āṇāpesi. Tato paṭṭhāya seṭṭhi taṃ dhītuṭṭhāne ṭhapetvā ‘‘dhītu sakkāraṃ karomī’’ti attano samānajātikehi kulehi dhītu samānavayāni pañca kumārikasatāni tassā parivāramakāsi.
后来，富商户主听到施食场先前那响亮的大声，便派人询问施主：“你今天不施食吗？”她答：“施主啊，我有一女儿，我依靠她所教的方法，让施食场保持无声。”又问：“难道你之前施食声响不曾有吗？”她答说：“没有，我女儿名不见经传，谁给你说你有女儿呢？”那女儿见商户难以欺骗，便把如何访门女婿的一切事详细讲出。又问：“你为什么做了这样的妻子？”她答：“你不知道，我女儿住在我这里，当她到你家时，没人允许她快快回来。”女儿听到这话，勉强答允，之后，商户安置她女儿，表示：“我会尊重你女儿”，并为她在与自己同族的五个贵族家族中，安排了五百位同龄姑娘伴随伺候。
Athekadivasaṃ udeno rājā nagare anusañcaranto taṃ sāmāvatiṃ tāhi kumārīhi parivāritaṃ kīḷamānaṃ disvā ‘‘kassāyaṃ dārikā’’ti pucchitvā ‘‘ghosakaseṭṭhissa dhītā’’ti sutvā sassāmikaassāmikabhāvaṃ pucchi. Tato assāmikabhāve kathite ‘‘gacchatha seṭṭhino kathetha ‘tumhākaṃ dhītaraṃ rājā icchatī’’’ti. Taṃ sutvā seṭṭhi ‘‘amhākaṃ aññā dārikā natthi, ekadhītikaṃ sapattivāse dātuṃ na sakkomā’’ti. Rājā taṃ kathaṃ sutvā seṭṭhiṃ ca seṭṭhibhariyañca bahi katvā sakalagehaṃ lañchāpesi. Sāmāvatī bahi kīḷitvā āgacchantī mātāpitaro bahi nisinnake disvā ‘‘ammatātā, kasmā idha nisinnatthā’’ti? Te taṃ kāraṇaṃ kathayiṃsu. Ammatātā, kasmā tumhe imaṃ paṭivacanaṃ na jānātha ‘‘mama dhītā sapattivāse vasantī ekikā vasituṃ na sakkhissati, sacassā parivārā pañcasatā kumāriyo vasāpetha, evaṃ vasissatī’’ti. Idāni evaṃ kathāpetha, tātāti. ‘‘Sādhu, amma, mayaṃ tava cittaṃ na jānimhā’’ti vatvā te tathā kathayiṃsu. Rājā uttaritaraṃ pasīditvā ‘‘sahassampi hotu, sabbā ānethā’’ti āha. Atha naṃ bhaddakena nakkhattamuhuttakena pañcamātugāmasataparivāraṃ rājagehaṃ nayiṃsu. Rājā tā pañcasatāpi tassāyeva parivāraṃ katvā abhisekaṃ katvā visuṃ ekasmiṃ pāsāde vasāpesi.
有一天，乌得那王在城中巡视，见她和那五百位姑娘在一起玩乐，询问道：“这是谁家的姑娘？”被告知是富商户主的女儿，王便打听她身份。又被告知，“去对富商说，国王喜欢你的女儿。”富商听后回应：“我们没有别的姑娘，只有一个女儿，无法分给别人家住。”听王的话，商户和其妻子纷纷离家，侮辱了全家。姑娘们出去玩耍时，被父母看见，父母批评道：“你们为何坐在这里？”姑娘们解释原因：“母亲说‘我女儿住了五百家的屋子，不能独居，请你们五百姐妹一起陪伴她，这样才安稳生活’。”母亲又说：“好吧，我们不知你的心思。”他们于是这样谈论。国王更高兴，说：“哪怕有千人，也要带来全部。”随后，用五百姐妹带领他们进入王宫。国王为她们办了加冕仪式，在一座宫殿安置她们。
Tena ca samayena kosambiyaṃ ghosakaseṭṭhi kukkuṭaseṭṭhi pavārikaseṭṭhīti tayo janā aññamaññaṃ sahāyakā honti. Te tayopi janā pañcasate tāpase paṭijagganti. Tāpasāpi cattāro māse tesaṃ santike vasitvā aṭṭha māse himavante vasanti. Athekadivasaṃ te tāpasā himavantato āgacchantā mahākantāre tasitā kilantā ekaṃ mahantaṃ vaṭarukkhaṃ patvā tattha adhivatthāya devatāya santikā saṅgahaṃ paccāsīsantā nisīdiṃsu. Devatā sabbālaṅkāravibhūsitaṃ hatthaṃ pasāretvā tesaṃ pānīyapānakādīni datvā kilamathaṃ paṭivinodesi. Te devatāya ānubhāvena vimhitā pucchiṃsu – ‘‘kiṃ nu kho devate kammaṃ katvā tayā ayaṃ sampatti laddhā’’ti? Devatā āha – loke buddho nāma bhagavā uppanno, so etarahi sāvatthiyaṃ viharati. Anāthapiṇḍiko gahapati taṃ upaṭṭhāti. So uposathadivasesu attano bhatakānaṃ pakatibhattavetanameva datvā uposathaṃ kārāpesi. Athāhaṃ ekadivasaṃ majjhanhike pātarāsatthāya āgato kañci bhatakaṃ kammaṃ karontaṃ adisvā ‘‘ajja manussā kasmā kammaṃ na karontī’’ti pucchiṃ. Tassa me etamatthaṃ ārocesuṃ. Athāhaṃ etadavocaṃ – ‘‘idāni upaḍḍhadivaso gato, sakkā nu kho upaḍḍhauposathaṃ kātu’’nti. Tato seṭṭhissa paṭivedetvā ‘‘sakkā kātu’’nti āha. Svāhaṃ upaḍḍhadivasaṃ uposathaṃ samādiyitvā tadaheva kālaṃ katvā imaṃ sampattiṃ paṭilabhinti.
那时，国萨极城有三位富商，名为富商户主、鸡户主和婆罗门户主，彼此为助手。他们都承诺为这五百位姑娘守护。姑娘们在此下诣苦行场四个月，之后山中停留八个月。某日，他们从山上回来，疲惫不堪，来到一棵巨大树下休息。树下现诸天，一手拓开，赐予饮水粮食，净除疲劳。众人震惊，便问天人：“你因何功德获此福报？”天人答：“世间觉者世尊出现在沙瓦提城，孤独施主恭敬侍奉，值持安居日仅按佣人餐食资粮布施安居。一天我正午时分来看佣人干事，见他们不作恶业，便问：‘今日众生为何不作恶业？’我答：‘今天是安居日，宜修安居业。’我把情况告诉富商，他说：‘可以守安居，于安居日得此功德。’遵从此法，即得此福报。”
Atha te tāpasā ‘‘buddho kira uppanno’’ti sañjātapītipāmojjā tato sāvatthiṃ gantukāmā hutvāpi ‘‘bahūpakārā no upaṭṭhākaseṭṭhino, tesampi imamatthaṃ ārocessāmā’’ti kosambiṃ gantvā seṭṭhīhi katasakkārabahumānā ‘‘tadaheva mayaṃ gacchāmā’’ti āhaṃsu. ‘‘Kiṃ, bhante, turitattha, nanu tumhe pubbe cattāro pañca māse vasitvā gacchathā’’ti vuttā taṃ pavattiṃ ārocesuṃ. ‘‘Tena hi, bhante, saheva gacchāmā’’ti ca vutte – ‘‘gacchāma mayaṃ, tumhe saṇikaṃ āgacchathā’’ti sāvatthiṃ gantvā bhagavato santike pabbajitvā arahattaṃ pāpuṇiṃsu.
苦行众听闻“佛陀已经降世”，心生欢喜，便想去沙瓦提朝拜住世佛。虽有此愿，却因“四、五月不起行”，决议先去国萨极城，向富商等示敬，说：“我们应即刻同行。”有人问：“为何匆忙？你们之前不是同住四五个月吗？”回答：“正因如此，方共行。”于是他们同往沙瓦提，依佛出家，证入阿拉汉果。
Tepi seṭṭhino pacchā pañcasatapañcasatasakaṭaparivārā sāvatthiṃ gantvā jetavanato avidūre ṭhāne khandhāvāraṃ bandhitvā satthu santikaṃ gantvā pañcapatiṭṭhitena vanditvā ekamantaṃ nisīdiṃsu. Satthā tesaṃ cariyāvasena dhammaṃ desesi. Desanāpariyosāne tayopi sotāpattiphale patiṭṭhāya svātanāya nimantetvā punadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā teneva niyāmena ajjatanāya svātanāyāti nimantetvā addhamāsaṃ khandhāvārabhattaṃ nāma datvā satthāraṃ attano nagaraṃ āgamanatthāya yāciṃsu. Satthā ‘‘suññāgāre tathāgatā abhiramantī’’ti kathesi. Te ‘‘aññātaṃ, bhante’’ti vatvā ‘‘tumhe amhehi pahitasāsanena āgaccheyyāthā’’ti vatvā satthāraṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā attano nagarameva āgantvā tayopi janā sake sake uyyāne vihāre kārāpesuṃ. Ghosakaseṭṭhinā kārito ghositārāmo nāma jāto, kukkuṭaseṭṭhinā kārito kukkuṭārāmo nāma jāto, pāvārikaseṭṭhinā kāritaṃ pāvārikambavanaṃ nāma jātaṃ. Te vihāre kārāpetvā satthu dūtaṃ pahiṇiṃsu – ‘‘satthā amhākaṃ saṅgahaṃ kātuṃ imaṃ nagaraṃ āgacchatū’’ti. Satthā ‘‘kosambiṃ gamissāmī’’ti mahābhikkhusaṅghaparivāro cārikaṃ nikkhamanto antarāmagge māgaṇḍiyabrāhmaṇassa arahattūpanissayaṃ disvā gamanaṃ vicchinditvā kururaṭṭhe kammāsadammaṃ nāma nigamaṃ agamāsi.
三位富商随后带领五百五十众，去沙瓦提，来到距祇树园不远的坛边，止步拜礼佛，独坐一旁。佛陀以本行庄严演说佛法。讲经完后，证得初果者请佛再次宴请比库僧众，施大供养。受佛所命，授予“一坛供养”名号。为便于佛往来他们的城镇，请求佛住空屋中，佛示言：“如来欢喜于空屋。”众人说：“我们不认识，我们敬请你来，凭我们正法。”供养者合掌敬礼佛陀，绕行三周，回到自己的城镇，众人各自于园中精舍安住。由富商户主建造名为“富商林”的精舍，由鸡户主建“鸡林”，婆罗门户主建“婆罗门林”。安顿好精舍后，遣使者通传佛陀：“佛陀愿来我们城镇为我们守护正法。”佛陀答：“我将前往国萨极。”众传说大比库僧团出发，途径路口，见婆罗门为阿拉汉，分道赴工薪之地，来到古鲁国城市。
Tasmiṃ samaye māgaṇḍiyo sabbarattiṃ bahigāme aggiṃ juhitvā pātova antogāmaṃ pavisati. Satthāpi punadivase antogāmaṃ piṇḍāya pavisanto paṭipathe māgaṇḍiyabrāhmaṇassa attānaṃ dassesi. So dasabalaṃ disvā cintesi – ‘‘ahaṃ ettakaṃ kālaṃ mama dhītu rūpasampattiyā sadisaṃ dārakaṃ pariyesanto carāmi, rūpasampattiyā ca satipi evarūpaṃ gahitapabbajjameva patthesiṃ. Ayaṃ kho pana pabbajito abhirūpo dassanīyo mama dhītuyeva anucchaviko’’ti vegena gehaṃ agamāsi. Tassa kira brāhmaṇassa pubbe eko pabbajitavaṃso atthi, tenassa pabbajitameva disvā cittaṃ namati. So brāhmaṇiṃ āmantesi – ‘‘bhadde mayā evarūpo pabbajito nāma nadiṭṭhapubbo suvaṇṇavaṇṇo brahmavaṇṇo mama dhītuyeva anucchaviko, sīghaṃ me dhītaraṃ alaṅkarohī’’ti. Brāhmaṇiyā dhītaraṃ alaṅkarontiyāva satthā attano ṭhitaṭṭhāne padacetiyāni dassetvā antonagaraṃ pāvisi.
当时，名叫玛赣提的那人，满怀怨恨，在外乡焚烧火种，然后进入后宅。翌日，世尊也进入后宅化缘中途，便在路上向玛赣提婆罗门显现自己。他见到十种神力，便思惟说：“我寻访的女儿已经多时，长相与我妻子相似，且我见她正依依惜别出家。此人出家后俊美可观，正是我妻的相似处。”于是他迅速返家。此婆罗门先前有一出家世系，看到此出家者像那出家世系，心怀敬敬。他对婆罗门妻子说：“善哉，我得见如是出家者，名为纳迪耶布波，是金色、如梵天般的英姿，正似我的妻子，速速为我装饰女儿。”婆罗门妻装饰女儿后，世尊示现己处的塔庙，进入后宅。
Atha brāhmaṇo brāhmaṇiyā saddhiṃ dhītaraṃ gahetvā taṃ ṭhānaṃ āgacchanto antogāmaṃ paviṭṭhakāle āgatattā ito cito ca olokento dasabalaṃ adisvā brāhmaṇiṃ paribhāsati – ‘‘tava kāraṇaṃ bhaddakaṃ nāma natthi, tayi papañcaṃ karontiyāva so pabbajito nikkhamitvā gato’’ti. Brāhmaṇa, gato tāva hotu, kataradisābhāgena gatoti? Iminā disābhāgenāti satthu gataṭṭhānaṃ olokentova padacetiyāni disvā ‘‘bhadde imāni tassa purisassa padāni, ito gato bhavissatī’’ti āha. Atha, brāhmaṇī, satthu padacetiyaṃ disvā cintesi – ‘‘bālo vatāyaṃ brāhmaṇo attano ganthamattassāpi atthaṃ na jānātī’’ti tena saddhiṃ parihāsaṃ karontī āha – ‘‘yāva bālo cāsi, brāhmaṇa, evarūpassa nāma purisassa dhītaraṃ dassāmīti vadasi. Rāgena hi rattassa dosena duṭṭhassa mohena mūḷhassa purisassa padaṃ nāma evarūpaṃ na hoti. Loke pana vivaṭacchadassa sabbaññubuddhassa etaṃ padaṃ’’ passa, brāhmaṇa –
之后婆罗门携妻子和装饰好的女儿到那里，入后宅时，观察此处来来往往的人，见到十种神力，便对婆罗门妻子说：“因你缘故，善哉，此地无难，恐怕正为你作孽出家的那人已经离去。”婆罗门言：“他已走何处呢？”观察世尊驻足之地，见那处塔庙，作信予言：“善哉，这是那人前行之地，他已离此处往那里去了。”婆罗门妻子看见世尊指点之地，思惟说：“这婆罗门真是愚痴，就连自己家属的用途都不了解。”于是嘲笑他，说：“你既为愚人，婆罗门，怎敢说看到那人有女儿？嗔恨、恐怖、恶意、迷惑以及愚痴之愚人，必定没有这样的女儿。世间洞明透彻的所有智慧者都知此理。”
‘‘Rattassa hi ukkuṭikaṃ padaṃ bhave,
（古注释引）：“恶人之处，即如茨荆之地，
Duṭṭhassa hoti avakaḍḍhitaṃ padaṃ;
坏人之处，即如厚土之地；
Mūḷhassa hoti sahasānupīḷitaṃ,
愚人之处，似千虱疼痛之处；
Vivaṭacchadassa idamīdisaṃ pada’’nti.
而洞明透彻者，处此之地。”
So brāhmaṇiyā ettakaṃ kathentiyāpi asutvā ‘‘tvaṃ nāma caṇḍā mukharā’’ti āha. Tesaṃ dvinnampi aññamaññaṃ vivādaṃ karontānaṃyeva satthā piṇḍāya caritvā saddhiṃ bhikkhusaṅghena katabhattakicco brāhmaṇassa dassanūpacāreneva nikkhami. Brāhmaṇo satthāraṃ dūratova āgacchantaṃ disvā brāhmaṇiṃ apasādetvā ‘‘ayaṃ so puriso’’ti haṭṭhapahaṭṭho dasabalassa purato ṭhatvā ‘‘bho pabbajita, ahaṃ pātova paṭṭhāya taṃ pariyesanto carāmi, imasmiṃ jambudīpe mama dhītāya samānarūpā itthī nāma natthi, purisopi tayā saddhiṃ samānarūpo nāma natthi, mama dhītaraṃ tuyhaṃ posanatthāya dammi, gaṇhāhi na’’nti āha. Atha naṃ satthā ‘‘ahaṃ, brāhmaṇa, kāmaggavāsiniyo uttamarūpadharā nānāvaṇṇaṃ kathaṃ kathentiyo mama palobhanatthameva āgantvā santike ṭhitā devadhītāpi na icchiṃ, kimaṅgaṃ pana imaṃ gaṇhissāmī’’ti vatvā imaṃ gāthamāha –
于是婆罗门妇人听到这些话后，对彼此争论不休的人说：「你实在是刚愎自用、粗暴不仁。」他们二人相互争执时，世尊即前往乞食，和比库僧团一起完成布施供养，是为给婆罗门观看，恭敬供养后离去。婆罗门见到世尊远远而来，便对婆罗门妇人不敬地说：「这人真是厉害！」并当众站立在十万大军之前，说：「哦，你已出家，我将亲自守护他，带着他四处游行，在此占据胜地。我的女儿在这占有同样形貌的女子中无人能比，男子中也无人与她样貌相同。我愿把她许配给你为养育我的儿子，你收下吧。」世尊对他说：「婆罗门，我乃乐欲境界的出离者，形貌端正，虽有各种色彩的女子为随侍者，我的天女儿也不愿归依；何况这个将作帮主的人呢？」于是世尊说诵偈曰——
‘‘Disvāna taṇhaṃ aratiṃ ragañca,
「见此欲望、嗔恨、贪恋，
Nāhosi chando api methunasmiṃ;
在男女交合处无一愿。
Kiṃmevidaṃ muttakarīsapuṇṇaṃ,
怎能纵情呢，此满是污秽，
Pādāpi naṃ samphusituṃ na icche’’ti. (su. ni. 841);
连脚步也不愿来触及。」（增支部经文第841节）
Māgaṇḍiyā cintesi – ‘‘anatthikena nāma ‘ala’nti vattumeva vaṭṭati. Ayaṃ pana mama sarīraṃ muttakarīsapuṇṇaṃ nāma katvā ‘pādāpi naṃ samphusituṃ na icche’ti avoca, ekaṃ issariyaṭṭhānaṃ labhantī antaramevassa passissāmī’’ti āghātaṃ bandhi. Satthā taṃ amanasikatvā cariyavasena brāhmaṇassa dhammadesanaṃ ārabhi. Desanāpariyosāne ubhopi jāyampatikā anāgāmiphale patiṭṭhāya ‘‘idāni amhākaṃ gharāvāsena attho natthī’’ti dhītaraṃ māgaṇḍiyaṃ cūḷapitaraṃ sampaṭicchāpetvā ubhopi pabbajitvā arahattaṃ pāpuṇiṃsu. Atha rājā udeno cūḷamāgaṇḍiyena saddhiṃ vohāraṃ katvā māgaṇḍiyadārikaṃ rājānubhāvena gehaṃ ānetvā abhisekaṃ katvā tassā pañcamātugāmasataparivārāya vasanaṭṭhānaṃ visuṃ pāsādaṃ adāsi.
玛干提亚心念道：「无益说‘不可’反而惹是生非。此人却说我的身体污秽，连脚步也不愿触及，我必在他无防之际夺回势力。」他心起烦恼不理世尊，世尊依戒行开始为婆罗门宣说法义。法会结束时，二人皆生天界，获得无来处果，得以成就。遂发愿：「现在我们在家无益。」玛干提亚与小父亲互相见了面，双方出家，皆得阿拉汉果。后来乌跋陀王与小玛干提亚结盟，带玛干提女奉王命入宫，册立为后，赐给她一座华丽的宫殿，供五百婆罗门亲属居住。
Satthāpi kho anupubbena cārikaṃ caramāno kosambinagaraṃ sampāpuṇi. Seṭṭhino satthu āgamanaṃ sutvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā ekamantaṃ nisinnā bhagavantaṃ etadavocuṃ – ‘‘ime, bhante, tayo vihārā tumhe uddissa katā, paṭiggaṇhatha, bhante, vihāre cātuddisassa saṅghassa saṅgahatthāyā’’ti. Paṭiggahesi bhagavā vihāre. Tepi seṭṭhino satthāraṃ svātanāya nimantetvā abhivādetvā gharaṃ agamaṃsu.
世尊初次步行巡游时，抵达国桑比城。诸富豪听闻世尊到来，互相禀告，恭敬地设五座所供养供尊敬，礼拜于世尊一旁，言曰：『尊者，这三处静室乃为尊者而安置，今请尊者接受此地，作为四方众僧团集会所用。』世尊受请，居于此地。三位富豪为尊者设立供养，自由地邀见问安后返回家中。
Māgaṇḍiyāpi kho satthu āgatabhāvaṃ sutvā chinnabhinnake dhutte pakkosāpetvā tesaṃ lañjaṃ datvā ‘‘tumhe samaṇaṃ gotamaṃ iminā iminā ca niyāmena akkosathā’’ti vatvā uyyojesi. Te satthu antogāmaṃ pavisanavelāya saparivāraṃ satthāraṃ nānāvidhehi akkosehi akkosiṃsu. Āyasmā ānando satthāraṃ āha – ‘‘bhante, evarūpe akkosanaṭṭhāne na vasissāma, aññaṃ nagaraṃ gacchāmā’’ti. Satthā, ‘‘ānanda, tathāgatā nāma aṭṭhahi lokadhammehi na kampanti, ayampi saddo sattāhaṃ nātikkamissati, akkosakānaṃyeva upari patissati, tvaṃ mā vitakkayitthā’’ti. Tepi tayo nagaraseṭṭhino mahāsakkārena bhagavantaṃ pavesetvā mahādānaṃ adaṃsu. Tesaṃ aparāparaṃ dānaṃ dadantānaṃyeva māso atikkami, atha nesaṃ etadahosi – ‘‘buddhā nāma sabbalokaṃ anukampamānā uppajjanti, aññesampi okāsaṃ dassāmā’’ti. Tato te kosambinagaravāsinopi janassa okāsaṃ akaṃsu. Tato paṭṭhāya nāgarāpi vīthisabhāgena gaṇasabhāgena mahādānaṃ denti.
玛赡提氏亦闻世尊来临，聚集众多破衣布衣乞士，赠予其衣物，劝诫道：『你等今将以此及彼规条激怒沙门果德玛。』彼时，众人随世尊入城，彼辈群起以种种责难言辞斥责尊者。长老阿难劝导世尊曰：『尊者，此等斥责之地难以久留，我们当往他城。』世尊告阿难说：『阿难，如来之名不动于八十八天下事，我于七十日内必不弃此地，反而将压伏斥责者，你勿生疑念。』此后，三位城主大力护持世尊，施以重大布施。诸布施相继递增，期满一月后，彼等心中萌生念头：『诸佛以普遍慈悲兴起于世间，当亦令他处得其时机。』于是，国桑比居民亦开施布施。国中诸民因感应福报，沿街祭纳重施。
Athekadivasaṃ satthā bhikkhusaṅghaparivuto mālākārakajeṭṭhakassa gehe nisīdi. Tasmiṃ khaṇe sāmāvatiyā upaṭṭhāyikā khujjuttarā aṭṭha kahāpaṇe ādāya mālatthāya taṃ gehaṃ agamāsi. Mālākārajeṭṭhako taṃ disvā, ‘‘amma uttare, ajja tuyhaṃ pupphāni dātuṃ khaṇo natthi, ahaṃ buddhappamukhaṃ bhikkhusaṅghaṃ parivisāmi. Tvampi parivesanāya sahāyikā hohi, evaṃ ito paresaṃ veyyāvaccakaraṇato muccissatī’’ti āha. Tato khujjuttarā attanā laddhaṃ bhojanaṃ bhuñjitvā buddhānaṃ bhattagge veyyāvaccaṃ akāsi. Sā satthārā upanisinnakathāvasena kathitaṃ dhammaṃ sabbameva uggaṇhi. Anumodanaṃ pana sutvā sotāpattiphale patiṭṭhāsi.
某日，世尊携僧团围绕，坐于名为饰饰王家中。此际，萨玛薇护持女具纤细进食费八个卡货币，携物入家。饰饰王见状谓她说：『乌特陀利啊，今日你无时机献花，我将环绕佛僧。愿汝成为助伴，因帮助他人自可解脱。』女具纤细欢悦接受食物，向佛陀僧团作宣说。彼女恭恭敬敬如坐诸佛近前，所说法理尽皆当知。当听已，乃获初果证。
Sā aññesu divasesu cattārova kahāpaṇe datvā pupphāni gahetvā gacchati, tasmiṃ pana divase diṭṭhasaccabhāvena parasantake cittaṃ anuppādetvā sabbeva aṭṭha kahāpaṇe datvā pacchiṃ pūretvā pupphāni ādāya sāmāvatiyā santikaṃ agamāsi. Atha naṃ sā pucchi – ‘‘amma uttare, tvaṃ aññesu divasesu na bahūni pupphāni āharasi, ajja pana bahukāni, kiṃ no rājā uttaritaraṃ pasanno’’ti? Sā musāvāde abhabbatāya atīte attanā kataṃ aniguhitvā sabbaṃ kathesi. ‘‘Atha kasmā ajja bahūni pupphāni āharasī’’ti vuttā ca evamāha – ‘‘ahaṃ ajja dasabalassa dhammaṃ sutvā amataṃ sacchākāsiṃ, tasmā tumhe na vañcemī’’ti. Taṃ sutvā, ‘‘amma uttare, tayā laddhaṃ amatadhammaṃ amhākampi dehī’’ti sabbāva hatthaṃ pasārayiṃsu. Ayye, evaṃ dātuṃ na sakkā, ahaṃ pana satthārā kathitaniyāmena tumhākaṃ dhammaṃ desessāmi, tumhe attano hetumhi sati taṃ dhammaṃ labhissathāti. Tena hi, amma uttare, kathehīti. ‘‘Evaṃ kathetuṃ na sakkā, mayhaṃ uccaṃ āsanaṃ paññāpetvā tumhe nīcāsanesu nisīdathā’’ti āha. Tā pañcasatāpi itthiyo khujjuttarāya uccāsanaṃ datvā sayaṃ nīcāsanāni gahetvā nisīdiṃsu. Khujjuttarāpi sekkhapaṭisambhidāsu ṭhatvā tāsaṃ dhammaṃ desesi. Desanāpariyosāne sāmāvatiṃ jeṭṭhikaṃ katvā sabbāva sotāpattiphale patiṭṭhahiṃsu. Tato paṭṭhāya khujjuttaraṃ veyyāvaccakaraṇato apanetvā ‘‘tvaṃ satthu dhammakathaṃ sutvā āharitvā amhe sāvehī’’ti āhaṃsu. Khujjuttarāpi tato paṭṭhāya tathā akāsi.
彼女数日馈赠四卡货币，携花而往。此时心意平和，不生妄念。日终，馈赠八卡货币，次日携花至萨玛薇处。被问曰：『乌特陀利，汝于前日未多携花，今日却多，国王何以欢喜？』彼女因妄语失德，坦言昔日所为。复言：『因今日所闻十力法门，证得不灭真理，故不欺尔辈。』闻此，众女皆伸手请求说：『乌特陀利，将所得不死法传之于我等。』彼女答曰：『弗能如此。世尊说已，请坐下低座。』于是，五百余女敬请赋与高座，自己退坐低处。女具纤细立定于修习精进中，宣讲所学。诵毕，立誓于萨玛薇教天，皆获初果证。随后因对母亲亲切教导，邀其来听法。母亦复依训宣说佛法。
Kasmā panesā dāsī hutvā nibbattāti? Sā kira kassapadasabalassa sāsane ekāya sāmaṇeriyā attano veyyāvaccaṃ kāresi. Tena kammena pañca jātisatāni paresaṃ dāsīyeva hutvā nibbatti. Kasmā pana khujjā ahosīti? Anuppanne kira buddhe ayaṃ bārāṇasirañño gehe vasantī ekaṃ rājakulūpakaṃ paccekabuddhaṃ khujjadhātukaṃ disvā attanā sahavāsīnaṃ mātugāmānaṃ purato parihāsaṃ karontī khujjākārena vicari. Tasmā khujjā hutvā nibbatti. Kiṃ pana katvā sā paññavantī jātāti? Anuppanne buddhe ayaṃ bārāṇasirañño gehe vasantī aṭṭha paccekabuddhe rājagehato uṇhapāyāsassa pūrite patte gahetvā gacchante disvā ‘‘ettha ṭhapetvā gacchatha, bhante’’ti aṭṭha suvaṇṇakaṭake omuñcitvā adāsi. Tassa kammassa nissandena paññavantī hutvā nibbatti.
此女何以成为女仆？彼乃于咖萨巴强力教法中，于一时受持沙玛内莉戒律。因其业缘，五世为他人婢女而终。何因尔时其瘦弱？缁聚时代，彼于巴拉那西王宫居住，目睹一孤立游行的辟支佛，见之嘲笑，同伴前方以嘲弄瘦弱之态追逐。故遂为瘦弱。又奈何以智慧出生？同缁聚时代，其见八名辟支佛自权贵宫府，携带满腹乌饭，游客棋立奉献八枚金戒。因其因缘故，遂成智慧女。
Atha kho tā sāmāvatiyā parivārā pañcasatā itthiyo paṭividdhasaccāpi samānā rañño assaddhabhāvena kālena kālaṃ satthu santikaṃ gantvā buddhadassanaṃ na labhanti. Tasmā dasabale antaravīthiṃ paṭipanne vātapānesu nappahontesu attano attano gabbhesu chiddaṃ katvā tehi olokenti . Athekadivasaṃ māgaṇḍiyā attano pāsādatalato nikkhamitvā caṅkamamānā tāsaṃ vasanaṭṭhānaṃ gantvā gabbhacchiddaṃ disvā ‘‘kimida’’nti pucchi. Tāhi tassā satthari baddhāghātataṃ ajānantīhi – ‘‘satthā imaṃ nagaraṃ āgato, mayaṃ ettha ṭhatvā satthāraṃ passāma ceva pūjema cā’’ti vutte ‘‘idānissa kattabbaṃ jānissāmi, imāpi tassa upaṭṭhāyikā, imāsampi kattabbaṃ jānissāmī’’ti cintetvā gantvā raññā saddhiṃ rahogatakāle, ‘‘mahārāja, sāmāvatimissakānaṃ bahiddhā patthanā atthi, katipāheneva te jīvitaṃ māressanti, sāmāvatī, saparivārā tumhesu sinehaṃ vā pemaṃ vā na karoti, samaṇaṃ pana gotamaṃ antaravīthiyā gacchantaṃ disvā vātapānesu appahontesu tāni khaṇḍitvāpi okāsaṃ katvā olokentī’’ti āha. Rājā ‘‘na tā evarūpaṃ karissantī’’ti na saddahati. Puna vuttepi na saddahatiyeva. Atha naṃ tikkhattuṃ vuttepi assaddahantaṃ ‘‘sace me vacanaṃ na saddahasi, tāsaṃ vasanaṭṭhānaṃ gantvā upadhārehi, mahārājā’’ti āha. Rājā gantvā gabbhesu chiddaṃ disvā ‘‘idaṃ ki’’nti pucchitvā tasmiṃ atthe ārocite tāsaṃ akkujjhitvā kiñci avatvā chiddāni pidahāpesi. Rājā tato paṭṭhāya tāsaṃ pāsāde uddhacchiddakajālavātapānāni kāresi.
此后，萨玛薇府中五百多女虽共信父王之所说，却因谣言，相继时至，不能见佛所化而得佛眼净观。故十力之中辟支佛运用风雨大法断其胎中之结。某一日，玛赡提氏自宫阙下出，行近女等居处，见其胎结碎裂，问之『何事？』女等无知之下，误言毁谤，谓曰：『佛来此城，我们当立定观佛，崇敬如来。』彼心念：『今当了了所应为，今及其侍女亦知所当为。』遂与王并密议曰：『大王，萨玛薇诸女外有祸患，其众多将夺取汝生命。她们不爱惜你，不生爱护，惟对佛侍从之辟支佛切割胎结，而后观之无损。』王不信之。又三次劝说，王依旧不信。再三斥责曰：『若不信吾言，当往所说胎中处察之。』王便往胎中察看，见此事理，受其触动，遂割断胎结。王于是命宫室制作高耸可切割婴胎胎结之利器。
Sā tena kāraṇena rājānaṃ kopetuṃ asakkontī, ‘‘deva, etāsaṃ tumhesu pemaṃ atthi vā natthi vāti jānissāma, aṭṭha kukkuṭe pesetvā tumhākaṃ atthāya pacāpethā’’ti āha. Rājā tassā vacanaṃ sutvā ‘‘ime pacitvā pesetū’’ti sāmāvatiyā aṭṭha kukkuṭe pahiṇi. Sotāpannā ariyasāvikā jīvamāne kukkuṭe kiṃ pacissati, alanti vatvā pana hatthenapi phusituṃ na icchi. Māgaṇḍiyā ‘‘hotu, mahārāja, eteyeva ca kukkuṭe samaṇassa gotamassa pacanatthāya pesehī’’ti. Rājā tathā akāsi. Māgaṇḍiyā antarāmaggeyeva kukkuṭe mārāpetvā ‘‘ime kukkuṭe pacāpetvā samaṇassa gotamassa detū’’ti pahiṇi. Sā tesaṃ matabhāvena dasabalañca uddissa pahitabhāvena pacitvā dasabalassa pesesi. Māgaṇḍiyā ‘‘passa, mahārājā’’ti vatvā ettakenapi rājānaṃ kopetuṃ nāsakkhi.
因此，她无法使国王生起忿怒，便说：‘天人啊，我们将知晓你们之间是否有彼此的爱恋。以八只母鸡赠予你们，为你们的缘故而施舍。’国王听闻她的话，便吩咐侍者把八只母鸡购买过来，烹煮赠送。初果阿拉汉圣弟子们活着时对送来的母鸡该如何烹制不知，想了很久却连用手触摸也不愿。玛甘提说：‘愿如是，大王，专为沙门果德玛烹调这些母鸡而赠。’国王于是这样做。玛甘提在路旁放置母鸡，为“这些母鸡是为沙门果德玛烹调而送”做标记。她以自己为主，怀着善意为十力众生烹制，并赠送给十力众生。玛甘提说：‘请看，大王。’如此说来，国王也无法生起忿怒。
Ayaṃ pana udeno tāsu ekekissā vasanaṭṭhāne satta satta divasāni vasi. Athāyaṃ māgaṇḍiyā ekaṃ kaṇhasappapotakaṃ veḷupabbe pakkhipāpetvā attano vasanaṭṭhāne ṭhapesi. Rañño ca yattha katthaci gacchantassa hatthikantavīṇaṃ ādāyayeva gamanaṃ āciṇṇaṃ, māgaṇḍiyā rañño attano santikaṃ āgamanakāle taṃ sappapotakaṃ antovīṇāya pakkhipitvā chiddaṃ pidahāpesi. Atha naṃ sāmāvatiyā santikaṃ gamanakāle, ‘‘mahārāja, sāmāvatī nāma samaṇassa gotamassa pakkhā, tumhe na gaṇeti. Yaṃ kiñci katvā tumhākaṃ dosameva cinteti, appamattā hothā’’ti āha. Rājā sāmāvatiyā vasanaṭṭhāne sattāhaṃ vītināmetvā puna sattāhe māgaṇḍiyāya nivesanaṃ agamāsi. Sā tasmiṃ āgacchanteyeva ‘‘kacci te, mahārāja, sāmāvatī otāraṃ na gavesatī’’ti kathentī viya rañño hatthato vīṇaṃ gahetvā cāletvā ‘‘kiṃ nu kho, mahārāja, ettha abbhantare vicaratī’’ti vatvā sappassa nikkhamanokāsaṃ katvā ‘‘abbhumme anto sappo’’ti vīṇaṃ chaḍḍetvā palāyi. Tasmiṃ kāle rājā padittaṃ veṇuvanaṃ viya pakkhittaloṇaṃ uddhanaṃ viya ca dosena taṭataṭāyanto ‘‘vegena saparivāraṃ sāmāvatiṃ pakkosathā’’ti āha. Rājapurisā gantvā pakkosiṃsu.
然而，乌德那在每个居所分别停留七七天。于是玛甘提抓取一只黑松鸡，放在自己的住所。国王出行时往往手持象牙琴，玛甘提在国王来临时放进琴内，将松鸡撕裂踩踏。国王出行时对玛甘提说：‘大王，这里是称为乌城的沙门果德玛住处，你不可试探。你做了什么都只是想生气，务必小心。’国王在乌城住所住满七周，之后来到玛甘提的住处。她来了便说：‘大王，你是否不寻找乌城城池的出口？’仿佛这样说。国王手持琴问：‘大王，你在这里面活动吗？’随后打开琴盖，放飞松鸡。国王此时像吹箫一样吹奏手持琴，满含忿恨地说：‘迅速带领众人与乌城为敌！’王子们前往攻打。
Sā rañño kuddhabhāvaṃ ñatvā sesamātugāmānaṃ saññamadāsi. ‘‘Rājā tumhe ghātetukāmo pakkosati, ajja divasaṃ odissakena mettāpharaṇena rājānaṃ pharathā’’ti āha. Rājā tā itthiyo pakkosāpetvā sabbāva paṭipāṭiyā ṭhapetvā mahādhanuṃ ādāya visapītakaṇḍaṃ sannayhitvā dhanuṃ pūretvā aṭṭhāsi. Tasmiṃ khaṇe sabbāva tā sāmāvatippamukhā itthiyo odhiso mettaṃ phariṃsu. Rājā kaṇḍaṃ neva khipituṃ na apanetuṃ sakkoti, gattehi sedā muccanti, sarīraṃ vedhati, mukhato kheḷo patati, gahetabbagahaṇaṃ na passati. Atha naṃ sāmāvatī ‘‘kiṃ, mahārāja, kilamasī’’ti āha. Āma, devi, kilamāmi, avassayo me hohīti. Sādhu, mahārāja, kaṇḍaṃ mahāpathavimukhaṃ karohīti. Rājā tathā akāsi. Sā ‘‘rañño hatthato kaṇḍaṃ muccatū’’ti adhiṭṭhāsi. Tasmiṃ khaṇe kaṇḍaṃ mucci. Rājā taṃkhaṇaṃyeva udake nimujjitvā āgamma allakeso allavattho sāmāvatiyā pādesu patitvā ‘‘khama, devi, mayhaṃ, bhedakānaṃ me vacanena anupadhāretvā etaṃ kata’’nti āha. Khamāmi, devāti. ‘‘Sādhu, devi, evaṃ tayā mayhaṃ khamitaṃ nāma hoti. Ito paṭṭhāya tumhākaṃ yathāruciyā dasabalassa dānaṃ detha, pacchābhattaṃ vihāraṃ gantvā dhammakathaṃ suṇātha, ajja vo paṭṭhāya parihāraṃ dammīti. Tena hi, deva, ajja paṭṭhāya ekaṃ bhikkhuṃ yācitvā ānetha, yo no dhammaṃ vācessatīti. Rājā satthu santikaṃ gantvā yācanto ānandattheraṃ labhi. Tato paṭṭhāya tā pañcasatā itthiyo theraṃ pakkosāpetvā sakkārasammānaṃ katvā katabhattakiccassa therassa santike dhammaṃ pariyāpuṇanti.
玛甘提察觉国王的愤怒，提醒其他乡村众人：‘国王心怀杀机，要攻打了，今天你们以亲和之心攻打国王阵营。’国王率领众女发动攻势，列布条阵势，带着弓满箭袋而站立。一时众女性皆站在乌城城头对国王示好。国王无法射箭而投掷，关节疼痛，身心痛苦，面部发生抽搐，无法抓握任何东西。乌城城中说：‘大王，您怎会受伤？’国王答：‘是的，夫人，我受了伤，身心衰弱。’‘好哉，大王，请针对大地作出开弓。’国王于是照做。她嘱咐国王从手中释放弓弦。箭矢射出。国王立即进入水中淹没自己，满脸淤泥落入乌城脚下，说：‘原谅我，夫人，不要因我造成纷争。’‘我原谅你，夫人。’‘善哉夫人，您因此宽恕我。从今以后，依你意愿将财物施舍给十力众生，后日请前来听闻法，今天由我请你们，务必统领防护。今天寻求一位比库来，我要守护他，让他为我们说法。’国王赴佛前求取安慰，得阿难长老欢迎。随后以五百位女性长老们为首，恭敬迎接长老们，前来听闻法义，并在长老面前完成供养饮食工作。
Tā ekadivasaṃ therassa anumodanāya pasannā therassa pañca uttarāsaṅgasatāni adaṃsu. Thero kira pubbe tunnavāyakāle ekassa paccekabuddhassa ekāya sūciyā saddhiṃ hatthatalamattaṃ coḷakhaṇḍaṃ adāsi. So sūciyā phalena imasmiṃ attabhāve mahāpañño ahosi, coḷakhaṇḍassa phalena imināva niyāmena pañcasatakkhattuṃ dussāni paṭilabhi.
此一天，为了长老的赞悦，欢喜献上长老的五百件上衣。传说该长老过去三十三岁时，曾赠于一位独觉佛一根针及一枝象牙色素笔。此针的功德使他成为大智慧者，象牙笔的功德令他依此因缘获五百寿命，经历生活三百余年。
Tato māgaṇḍiyā aññaṃ kātabbaṃ apassantī ‘‘uyyānaṃ gacchāma, mahārājā’’ti āha. Sādhu, devīti. Sā rañño sampaṭicchitabhāvaṃ ñatvā cūḷapitaraṃ pakkosāpetvā āha – ‘‘amhākaṃ uyyānaṃ gatakāle sāmāvatiyā vasanaṭṭhānaṃ gantvā sāmāvatiṃ saparivāraṃ antokaritvā ‘rañño āṇā’ti vatvā dvāraṃ pidahitvā palālena paliveṭhetvā gehe aggiṃ dethā’’ti. Māgaṇḍiyo tassā vacanaṃ sutvā tathā akāsi. Tasmiṃ divase sabbāpi tā itthiyo pubbe katassa upapīḷakakammassānubhāvena samāpattiṃ appetuṃ nāsakkhiṃsu, ekappahāreneva bhusamuṭṭhi viya jhāyiṃsu. Tāsaṃ ārakkhapurisā rañño santikaṃ gantvā, ‘‘deva, idaṃ nāma kariṃsū’’ti ācikkhiṃsu.
随后玛甘提见无其他事可做，说：‘大王，我们去园林吧。’‘好哉，天人。’她晓谕国王决意，招呼父亲劝请：‘我等出园林时，乌城之中去乌城住处，扰乱乌城众人，以“王至”言，并关门闭锁，泼水熄火。’玛甘提听闻后说：‘如是，于是当天众女性以往昔为他人迫害之业，无法达成合力，只偶尔如手握牢拳般地静坐。守护者们来临国王面前，言说：“天人，这事我们已作了。”’
Rājā ‘‘kena kata’’nti pariyesanto māgaṇḍiyāya kāritabhāvaṃ ñatvā taṃ pakkosāpetvā ‘‘bhadde, bhaddakaṃ tayā kammaṃ kataṃ mayā kātabbaṃ karontiyā, ‘‘uṭṭhāya samuṭṭhāya mayhaṃ vadhāya parisakkamānā ghātitā, pasannosmi, tuyhaṃ sampattiṃ dassāmīti tava ñātake pakkosāpehī’’ti āha. Sā rañño kathaṃ sutvā aññātakepi ñātake katvā pakkosāpesi. Rājā sabbesaṃ sannipatitabhāvaṃ ñatvā rājaṅgaṇe galappamāṇesu āvāṭesu nikhanitvā upari ṭhitāni sīsāni bhindāpento mahantehi ayanaṅgalehi kasāpesi. Māgaṇḍiyampi khaṇḍākhaṇḍikaṃ chindāpetvā pūvapacanakaṭāhe pacāpesi.
国王寻问：‘由谁所为？’知道是玛甘提所作，国王请来责问她：‘善哉，你所作之事，我当向你道歉。你站起聚集起来欲杀我，惹怒我。我愿为你带来成功。’她闻国王此言，将其指授他人。国王知晓一切，众臣密集于宫廷围墙之内，站立高处砸碎头颅，挤压衣服，用巨大矛刺杀。玛甘提破坏成块碎片，于大穹断屋顶内用火熏烧清除。
Kiṃ pana sāmāvatiyā saparivārāya agginā jhāpanakammanti? Sā kira anuppanne buddhe teheva pañcahi mātugāmasatehi saddhiṃ gaṅgāyaṃ kīḷitvā bahititthe ṭhitā sīte jāte avidūraṭṭhāne paccekabuddhassa paṇṇasālaṃ disvā anto asodhetvāva bahi aggiṃ datvā visibbesuṃ. Antopaṇṇasālāya paccekabuddho nirodhasamāpattiṃ samāpajjitvā nisinno. Tā jālāsu pacchinnāsu paccekabuddhaṃ disvā ‘‘kiṃ amhehi kataṃ, ayaṃ paccekabuddho rañño kulūpako, imaṃ disvā rājā amhākaṃ kujjhissati, idāni naṃ sujjhāpitaṃ kātuṃ vaṭṭatī’’ti aññānipi dārūni pakkhipitvā aggiṃ adaṃsu. Puna jālāya pacchinnāya paccekabuddho samāpattito vuṭṭhāya tāsaṃ passantīnaṃyeva cīvarāni papphoṭetvā vehāsaṃ uppatitvā gato. Tena kammena niraye paccitvā pakkāvasesena imaṃ byasanaṃ pāpuṇiṃsu. Catuparisamajjhe pana kathā udapādi – ‘‘bahussutā vata khujjuttarā, mātugāmaattabhāve ṭhatvā pañcannaṃ mātugāmasatānaṃ dhammaṃ kathetvā sotāpattiphale patiṭṭhāpesi. Sāmāvatīpi raññā attano appitaṃ kaṇḍaṃ mettāpharaṇena pharitvā paṭibāhī’’ti tassāpi mahājano guṇaṃ kathesi. Evametaṃ vatthu samuṭṭhitaṃ. Atha satthā aparabhāge jetavane nisinno tadeva kāraṇaṃ aṭṭhuppattiṃ katvā khujjuttaraṃ bahussutānaṃ, sāmāvatiṃ mettāvihārīnaṃ aggaṭṭhāne ṭhapesīti.
何谓迦兰陀城及其诸伴随者以火焚烧作业？此事缘于当世尊未出生时，迦兰陀城五个同族者同游于恒河，戏水于水岸，止于水边冷水处。彼时离此地不远，有一独觉圣者见一片莲叶如伞棚，去除其边缘杂质后，点火置于外。独觉圣者于莲叶伞棚内进入静虑止息，坐着。诸人见隐匿于伞棚后的独觉圣者说：“我等当作何？此独觉圣者是国王家族之子，见此状王必烦恼，现应劝他醒悟。”于是又抛掷柴薪，点燃火焰。那隐于伞棚后的独觉圣者入静止起，见其众人，放出袈裟，吹气而去。因彼行为，众人在地狱中受报，以此烈火之果得此苦报。众中途间有议论说：“多闻者实为愚痴，女族同居为众母合体，终日讲述诸母族者之法，宣说圣果。迦兰陀城王妻以慈心布施，常以此法反击他人。”诸人亦赞其功德。如是缘起。后世尊居住于祇树给孤独园，记述此因缘，立此愚痴多闻者及以慈爱度众之迦兰陀城王妻为首者。
Uttarānandamātāvatthu伍德拉难德母事
§262
262. Pañcame jhāyīnanti jhānābhiratānaṃ upāsikānaṃ, uttarā nandamātā, aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ jhānābhiratānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare sumanaseṭṭhiṃ nissāya vasantassa puṇṇasīhassa nāma bhariyāya kucchismiṃ paṭisandhiṃ gaṇhi, uttarātissā nāmaṃ akaṃsu.
第二百六十二条论述禅爱居士中的第五条，是以禅为喜乐者，即长者乌达拉的母亲。她于佛陀莲花生时，在鸿雁族之家出生，闻师说法，视师为单一教导者，为修禅者中最上者，负责安置祇园的常住。她历经百万世在人天间往来，于佛世在王舍城依赖商贾苏摩那吒之妻普那狮，与其续了缘，称其为乌达拉。
Athekasmiṃ nakkhattamahadivase rājagahaseṭṭhi puṇṇaṃ pakkosāpetvā āha – ‘‘tāta puṇṇa, nakkhattaṃ vā uposatho vā duggatassa kiṃ karissati, evaṃ santepi vadehi ‘kiṃ nakkhattaparibbayaṃ gahetvā nakkhattaṃ kīḷissasi, balavagoṇe ca phālañca naṅgalañca gahetvā kasissasī’’’ti. ‘‘Mama bhariyāya saddhiṃ mantetvā jānissāmi, ayyā’’ti taṃ kathaṃ bhariyāya ārocesi. ‘‘Seṭṭhi nāma ayyo issaro, tassa tayā saddhiṃ kathentassa kathā sobhati, tvaṃ pana attano kasikammaṃ mā vissajjesī’’ti āha. So tassā vacanaṃ sutvā kasibhaṇḍaṃ ādāya kasituṃ gato.
某一星满月夜，王舍城富商普娜叫召儿子说：“儿啊，星宿及斋日若遇恶劣天气，该如何处置？试像那样说：‘你若聚集星辰，玩弄星韵，拿着棍棒与果实于谷仓中，我来与你较量。’”儿子答说：“我会与妻商议，告知你，娘亲。”他又说道：“富商为大权者，与妻议事妥当，你勿放松自己事务。”他听毕携带谷物去收割。
Taṃdivasañca sāriputtatthero nirodhasamāpattito vuṭṭhāya ‘‘kassa ajja mayā saṅgahaṃ kātuṃ vaṭṭatī’’ti āvajjento imassa puṇṇassa upanissayaṃ disvā bhikkhācāravelāya pattacīvaramādāya puṇṇassa kasanaṭṭhānaṃ gacchanto avidūre attānaṃ dassesi. Puṇṇo theraṃ disvā kasiṃ ṭhapetvā therassa santikaṃ gantvā pañcapatiṭṭhitena vandi. Thero taṃ oloketvā udakasabhāgaṃ pucchi. Tassa etadahosi – ‘‘ayyo mukhaṃ dhovitukāmo bhavissatī’’ti. Tato vegena gantvā dantakaṭṭhaṃ āharitvā kappiyaṃ katvā therassa adāsi. There dantakaṭṭhaṃ khādante pattena saddhiṃ dhammakaraṇaṃ nīharitvā udakassa pūretvā āhari. Thero mukhaṃ dhovitvā bhikkhācāramaggaṃ paṭipajji. Puṇṇo cintesi – ‘‘thero aññesu divasesu imaṃ maggaṃ na paṭipajjati, ajja pana mayhaṃ saṅgahatthāya paṭipanno bhavissati. Aho vata me bhariyā mamatthāya āharaṇakaṃ āhāraṃ therassa patte patiṭṭhapeyyā’’ti.
同一年，长老沙利访禅那止息已毕起身，说：“今日当为谁持衣？”启于是他见其近因，至乞食处取衣，往谷仓示现自己。普那见长老请坐，用五体投地礼敬之。长老察看水器，心想：“欲为师洗面。”遂速往取牙木，制净后呈给长老。长老含咀牙木咀哂，浸水漱口，行乞回寺。普那心思：“他平日不行如此道，唯今日为我生起愿行。唉，吾妻为我专意采备食物，宜予长老食具。”
Athassa bhariyā ‘‘ajja nakkhattadivaso’’ti pātova attano labhanakaniyāmena khādanīyabhojanīyaṃ saṃvidhāya gahetvā sāmikassa kasanaṭṭhānaṃ āgacchantī antarāmagge theraṃ disvā cintesi – ‘‘aññesu divasesu mayhaṃ theraṃ disvā deyyadhammo na hoti, deyyadhamme santepi mama ayyaṃ na passāmi, ajja pana dvinnampi sammukhībhāvo jāto. Mama sāmikassa puna sampādetvā āharissāmi, imaṃ tāva āhāraṃ therassa dassāmī’’ti tīhi cetanāhi sampayuttaṃ katvā taṃ bhojanaṃ sāriputtattherassa patte patiṭṭhapetvā ‘‘evaṃvidhā duggatajīvitā muccāmī’’ti āha. Theropi ‘‘tava ajjhāsayo pūratū’’ti tassānumodanaṃ katvā tato nivattitvā vihāraṃ agamāsi.
普那妻曰：“今日星宿日也。”收拾粮食饮食，往商贾谷仓。途中见沙利长老思索：“他平时日子未曾见，今有两次亲见。得我主人悉心服事，将此饭食呈给长老，令此恶命得脱。”因三意誓愿，将饭食呈于沙利长老焉。长老亦称赞：“你的主人大天尊。”之后回寺。
Sāpi puna attano gehaṃ gantvā sāmikassa āhāraṃ sampādetvā ādāya kasanaṭṭhānaṃ gantvā sāmikassa kujjhanabhāvato bhītā ‘‘sāmi, ajja ekadivasaṃ tava manaṃ sandhārehī’’ti āha. Kiṃ kāraṇāti? Ahaṃ ajja tāva āhāraṃ āharantī antarāmagge theraṃ disvā tava bhāgabhattaṃ therassa patte patiṭṭhapetvā puna gehaṃ gantvā āhāraṃ pacitvā ādāya āgatāmhīti. Manāpaṃ te, bhadde, kataṃ, mayāpi pātova therassa dantakaṭṭhañca mukhodakañca dinnaṃ. Ajja amhākaṃ suppabhātaṃ, sabbampi therassa amhākaṃ santakameva jātanti dvinnampi janānaṃ ekasadisameva cittaṃ ahosi. Atha puṇṇo āhārakiccaṃ katvā bhariyāya ūrumhi sīsaṃ katvā muhuttaṃ nipajji. Athassa niddā okkami. So thokaṃ niddāyitvā pabuddho kasitaṭṭhānaṃ olokesi, olokitolokitaṭṭhānaṃ mahākosātakipupphehi samparikiṇṇaṃ viya ahosi. So bhariyaṃ āha – ‘‘bhadde, kinnāmetaṃ ajja idaṃ kasitaṭṭhānaṃ suvaṇṇavaṇṇaṃ hutvā khāyatī’’ti. Ayya , ajja te sakaladivasaṃ kilantatāya akkhīni maññe bhamantīti. Bhadde, mayhaṃ assaddahantī sayaṃ olokehīti. Tasmiṃ kāle sā oloketvā sabhāvaṃ ayya, kathesi, evametaṃ bhavissatīti.
普那妻复返家中，备主人食膳，携至谷仓。见长老有嫌怨意，恐惧曰：“夫君，今日特为你留心思。”何因？“我今日专采食物，途中遇见沙利长老，仍将饭食呈于长老，返家煮食，送至贵处。”请受吉利，善哉！我亦曾献长老牙木面水。今日乃我美好晨晓，一切皆如与长老同参善道，今两人心意相同。遂用毕食，妻头首屈身默叹。入眠后，醒视枯木枝，犹如金色花环环绕。谓妻曰：“善哉！今日此枯枝成金色光华，恐目失明。”妻问何故？答曰：“今日目全盲，唯有亲目可视。”妻看后说：“自然如此。”
Puṇṇo uṭṭhāya ekaṃ kaṭṭhiṃ gahetvā naṅgalasīse pahari, guḷapiṇḍo viya naṅgalasīse allīyitvā aṭṭhāsi. So bhariyaṃ pakkositvā āha – ‘‘bhadde, aññesaṃ vapitabījaṃ nāma tīhi vā catūhi vā māsehi phalaṃ deti, amhākaṃ pana ayyassa sāriputtattherassa antare ropitena saddhābījena ajjeva avassaṃ phalaṃ dinnaṃ. Imasmiṃ karīsamatte padese āmalakamattopi paṃsupiṇḍo asuvaṇṇo nāma natthī’’ti. Idāni kiṃ karissāma, ayyāti? ‘‘Bhadde, imaṃ ettakaṃ suvaṇṇaṃ thenetvā khādituṃ nāma na sakkā’’ti bhariyaṃ tasmiṃ ṭhāne ṭhapetvā bhattassa pūretvā ābhataṃ pātiṃ suvaṇṇassa pūretvā gantvā rañño ārocāpesi – ‘‘eko manusso suvaṇṇapātiṃ gahetvā ṭhito’’ti. Rājā taṃ pakkosāpetvā ‘‘kahaṃ te, tāta, laddha’’nti pucchi. ‘‘Deva, mayhaṃ ekaṃ kasitaṭṭhānaṃ sabbaṃ suvaṇṇameva jātaṃ, pahiṇitvā āharāpethā’’ti āha. Tvaṃ kinnāmosīti? Puṇṇo nāma ahaṃ, devāti. Gacchatha, bhaṇe, sakaṭāni yojetvā puṇṇassa kasitaṭṭhānato suvaṇṇamāharathāti.
Puṇṇo起身，手持一根木棒，在犁头上击打，如同掷蜜团在犁头上轻轻拂动般静止不动。他对妻子劝说说：『贤者，其他谷物的种子经过三四个月，定会结果实，我们这儿与阿拉汉长老沙利迦不同，因他以坚定的信心所种的种子，今天就已经全部结果了。在这能耕作的地方，连木犀果和芒果也没有，还有名为苏伐纳的金块也无迹可寻。』
Puṇṇo问：『现在我们该怎么办，主人？』妻子答说：『贤者，拿着这许多金子吃饭是不可行的。』Puṇṇo把金块收好，装进饭器，带着满满的金块去见国王，对国王报告说：『有一个人在这里拿到了金块，已经站着不动了。』国王命人叫他，说：『孩子，你从哪里得到的？』Puṇṇo答曰：『天神，我从一个矿址得到了全是黄金的东西，请您派人去取来。』国王问其姓名，Puṇṇo说：『我是天神Puṇṇo。来吧，我去组织车队，把金子从矿区运回来。'}
Sakaṭehi saddhiṃ gatarājapurisā ‘‘rañño puñña’’nti vatvā suvaṇṇapiṇḍe gaṇhanti, gahitagahitampi kasitaleḍḍuyeva hoti. Te gantvā rañño ārocesuṃ. Tena hi bhaṇe gantvā ‘‘puṇṇassa puñña’’nti vatvā gaṇhathāti. Gahitagahitaṃ suvaṇṇameva hoti. Te sabbampi taṃ suvaṇṇaṃ āharitvā rājaṅgaṇe rāsiṃ akaṃsu. Rāsi ubbedhena tālappamāṇo ahosi. Rājā vāṇije pakkosāpetvā ‘‘kassa gehe ettakaṃ suvaṇṇaṃ atthī’’ti pucchi. Natthi, deva, kassacīti. Ettakassa pana dhanassa sāmino kiṃ kātuṃ vaṭṭatīti? Dhanaseṭṭhiṃ nāma naṃ kātuṃ vaṭṭati, devāti? Tena hi puṇṇaṃ imasmiṃ nagare dhanaseṭṭhiṃ nāma karothāti sabbaṃ taṃ suvaṇṇaṃ tasseva datvā taṃdivasaṃyevassa seṭṭhiṭṭhānaṃ adāsi. So seṭṭhi maṅgalaṃ karonto sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sattame divase dasabalassa bhattānumodanāya puṇṇaseṭṭhipi bhariyāpi dhītāpi sabbe sotāpattiphale patiṭṭhahiṃsu.
王宫的官员们与车队同行，称赞国王之功德，并共同搬运金块，即便搬运同搬石头无异。到王宫后，他们告诉国王，说道：『这是Puṇṇo的功德。』这些搬运的东西全是黄金。把金块全部运到王宫后，堆成如同树叶般大的一堆。国王派商人召集问说：『这许多黄金是属于谁的？』没人认领。国王又问了属主是谁，没人知道。对此，国王表示：『即使是最富有的钱主，也不应任意处置这样之多的财物。』因此，这位富商Puṇṇo被认定为所有者，他把所有黄金都捐出，给寺院做大布施。施主当周参与了佛陀所尊敬的比库僧团的大施。第七天，为了庆祝十万士兵和众僧的欢喜，Puṇṇo和他的妻子与女儿们都达到了初果圣果的证成。
Aparabhāge rājagahaseṭṭhi ‘‘puṇṇaseṭṭhino vayappattā dārikā atthī’’ti sutvā attano puttassa kāraṇā tassa gehaṃ pesesi. So tassa sāsanaṃ sutvā ‘‘nāhaṃ dhītaraṃ dassāmī’’ti paṭisāsanaṃ pesesi. Sumanaseṭṭhipi puna pesesi – ‘‘tvaṃ mama gehaṃ nissāya vasitvā idāni ekappahāreneva issaro hutvā mayhaṃ dārikaṃ na desī’’ti. Tato puṇṇaseṭṭhi āha – ‘‘imaṃ tāva tumhākaṃ seṭṭhi sabhāvameva kathesi , puriso nāma sabbakāle evaṃvidhoyevāti na sallakkhetabbo. Ahañhi idāni tādise purise dāse katvā gahetuṃ sakkomi, tuyhaṃ pana jātiṃ vā gottaṃ vā na kopemi. Apica kho mama dhītā sotāpannā ariyasāvikā devasikaṃ kahāpaṇagghanakehi pupphehi pūjaṃ karoti, tamahaṃ tumhādisassa micchādiṭṭhikassa gehaṃ na pesessāmī’’ti. Evaṃ puṇṇaseṭṭhissa paṭibāhakabhāvaṃ ñatvā rājagahaseṭṭhi puna sāsanaṃ pesesi – ‘‘porāṇakaṃ vissāsaṃ mā bhindatu, ahaṃ mayhaṃ suṇisāya devasikaṃ dvinnaṃ kahāpaṇānaṃ andhanakāni pupphāni sajjāpessāmī’’ti. So ‘‘sādhū’’ti sampaṭicchitvā dhītaraṃ tassa gharaṃ pesesi.
后来，王宫的富商听闻Puṇṇo已为人父，且有女儿，于是派人把他的女儿送来家里。Puṇṇo听闻佛法，对来人说：『我不让我的女儿见世间人。』后来富商Sumanaseṭṭhi也来拜访说：『你依靠我家，现已成为家主，别再给我女儿传教了。』Puṇṇo答说：『这正是你这富商的本性，男人都是这样，不可责怪。我现在可以代劳，替你为女儿安排嫁妆，你不要计较出身。况且，我女儿已是初果圣者，每天以供奉佛陀像、用各种花环供养，她决不会把你们这些邪见之家招惹入门。』富商听了Puṇṇo的回话后，再次派人传教佛法到家里，说：『不要破坏旧有信仰，我自会为我妹妹准备两对用盲眼花环装饰的花环。』对方称善，乃把女儿送回家中。
Athekadivasaṃ sā puṇṇaseṭṭhino dhītā uttarā attano sāmikaṃ evamāha – ‘‘ahaṃ attano kulagehe māsassa aṭṭha divasāni nibaddhaṃ uposathakammaṃ karomi, idānipi tumhesu sampaṭicchantesu uposathaṅgāni adhiṭṭhaheyya’’nti. So ‘‘na sakkā’’ti taṃ na sampaṭicchi. Sā taṃ saññāpetuṃ asakkontī tuṇhī ahosi. Puna antovasse ‘‘uposathikā bhavissāmī’’ti tadāpi okāsaṃ kārentī neva alattha. Sā antovasse aḍḍhatiyesu māsesu atikkantesu aḍḍhamāse avasiṭṭhe mātāpitūnaṃ sāsanaṃ pesesi – ‘‘ahaṃ tumhehi cārake pakkhittā ettake addhāne ekadivasampi uposathaṅgāni adhiṭṭhātuṃ na labhāmi, pañcadasa me kahāpaṇasahassāni pesethā’’ti. Te dhītu sāsanaṃ sutvā ‘‘kiṃkāraṇā’’ti apucchitvāva pahiṇiṃsu. Uttarā te kahāpaṇe gaṇhitvā tasmiṃ nagare sirimā nāma gaṇikā atthi, taṃ pakkosāpetvā ‘‘amma sirime, ahaṃ imaṃ aḍḍhamāsaṃ uposathaṅgāni adhiṭṭhahissāmi, tvaṃ imāni pañcadasa kahāpaṇasahassāni gahetvā imaṃ aḍḍhamāsaṃ seṭṭhiputtaṃ paricarāhī’’ti. Sā ‘‘sādhu, ayye’’ti sampaṭicchi. Tato paṭṭhāya seṭṭhiputto ‘‘ahaṃ sirimāya saddhiṃ modissāmī’’ti uttarāya aḍḍhamāsaṃ uposathakammaṃ sampaṭicchi.
某天，Puṇṇo女儿北娜对丈夫说：『我每月的第八天必定参加戒律仪式，希望你继续遵守。』丈夫答说：『不可能。』女儿劝说不果，只好默默忍耐。入冬季节，她说：『我将成为戒律妇女，但当时机未到。』冬天超过两个月后，她又派人向父母家请求说：『你们这些外来者来访，给我十五万铜钱吧。』听了她的话，人们问：『原因何在？』女儿收下铜钱后，在城里有位名叫悉里玛的女妓，受托说：『母亲悉里玛，我会恪守此半月之戒律，请你收下这十五万铜钱，好好服侍半月的富商之子。』她同意了，富商之子悉心守戒半月。
Sā tena sampaṭicchitabhāvaṃ ñatvā divase divase pātova dāsigaṇaparivutā satthu sahatthā khādanīyabhojanīyaṃ saṃvidahitvā satthari bhattakiccaṃ katvā vihāraṃ gate uposathaṅgāni adhiṭṭhāya pāsādavaraṃ āruyha attano sīlāni āvajjamānā nisīdati. Evaṃ aḍḍhamāsaṃ vītināmetvā uposathaṃ vissajjanadivase pātova yāgukhajjakādīni saṃvidahantī vicarati. Tasmiṃ samaye seṭṭhiputto sirimāya saddhiṃ uparipāsādavaragato jālavātapānaṃ vivaritvā antaravatthuṃ olokento aṭṭhāsi. Uttarā, vātapānacchiddena uddhaṃ olokesi. Seṭṭhiputto uttaraṃ oloketvā ‘‘nerayikajātikā vatāyaṃ evaṃvidhaṃ nāma sampattiṃ pahāya ukkhalikamasimakkhitā hutvā nikkāraṇā dāsīnaṃ antare vicaratī’’ti sitaṃ akāsi. Uttarā, tassa pamādabhāvaṃ ñatvā ‘‘ayaṃ bālo nāma attano sampatti sabbakālaṃ thāvarāti saññī bhavissatī’’ti sayampi sitaṃ akāsi. Tato sirimā ‘‘ayaṃ ceṭikā mayi ṭhitāya evaṃ mama sāmikena saddhiṃ sitaṃ karotī’’ti kupitā vegena otari. Uttarā, tassā āgamanākappeneva ‘‘ayaṃ bālā aḍḍhamāsamattaṃ imasmiṃ gehe vasitvā mayhamevetaṃ gehantisaññī jātā’’ti ñatvā taṅkhaṇaññeva mettājhānaṃ samāpajjitvā aṭṭhāsi. Sirimāpi dāsīnaṃ antarena āgantvā uḷuṅkaṃ gahetvā pūvapacanaṭṭhāne pakkuthitatelassa pūretvā uttarāya matthake āsiñci, mettājhānassa vipphārena uttarāya matthake āsittaṃ pakkuthitatelaṃ padumapatte āsittaudakaṃ viya vinivattitvā gataṃ.
她有了守戒愿望后，日复一日，身边的侍女们和师长都准备了食物，她完成了供养和侍奉。她去完成戒期，登上宫殿坐处，自己的戒律即将开启。将半个月过去后，戒律结束的这一天，她附近侍女们忙于准备祭祀用青蛙等物。此时富商之子悉里玛，登上高处凉亭，打开窗扇向内眺望。女儿北娜也凭栏远望。富商之子看到此景，心中叹息说：『这风吹散了洞穴中地狱之物，清除污秽，正生活在仆人之间。』富商之子见她不注重仪规，感叹说：『这人愚痴，对自己财产总是贪婪不舍。』女儿听到后怒气冲冲地走下楼。富商之子见她回来了，说：『这个愚人住了半个月，居然还以我为丈夫。』随后进入慈心禅定静坐。女儿北娜从佣人中走出，取了瓷碗，放油涂于破罐残瓢之处，上面又覆盖着莲花瓣，涂好的油像水一样流动。
Tasmiṃ khaṇe sirimāya samīpe ṭhitā dāsiyo taṃ oloketvā, ‘‘bho je, tvaṃ amhākaṃ ayyāya hatthato mūlaṃ gahetvā āgatā imasmiṃ gehe vasamānā amhākaṃ ayyāya sadisā bhavituṃ vāyamasī’’ti sammukhaṭṭhāne taṃ paribhāsiṃsu. Tasmiṃ khaṇe sirimā attano āgantukabhāvaṃ aññāsi. Sā tatova gantvā uttarāya pādesu patitvā, ‘‘ayye, anupadhāretvā me kataṃ, khamatha mayha’’nti āha. Amma sirime, nāhaṃ tava imasmiṃ ṭhāne khamissāmi, ahaṃ sapitikā dhītā, dasabale khamanteyeva khamissāmīti.
当时，有位站在悉里玛身边的侍女看到此景，说：『夫人，你手里拿着根柢，来到了这个家，显然想成为我们夫人的陪伴者。』这时悉里玛意识到自己只是外来者。她便离开，来到北娜脚边跪下说：『主人，请您不要因为我所作所为而生气，原谅我吧。』悉里玛说：『母亲北娜，我不会在这里宽待你，我是仆人之女，唯有对这十万军士才肯宽恕。'}
Satthāpi kho bhikkhusaṅghaparivāro āgantvā uttarāya nivesane paññattāsane nisīdi. Sirimā gantvā satthu pādesu patitvā, ‘‘bhante, mayā ayyāya uttarāya antare eko doso kato, tumhesu khamantesu khamissāmīti vadati, khamatha mayhaṃ bhagavā’’ti. Khamāmi te sirimeti. Sā tasmiṃ kāle gantvā uttaraṃ khamāpesi. Taṃdivasañca sirimā dasabalassa bhattānumodanaṃ sutvā –
有一时，比库众的随侍者来到北方居处的指定座位上坐定。她恭敬前行，跪拜于世尊足下，言道：『世尊，如我于尊者之间，或其中有一过失，您常说您必能宽恕诸人，愿世尊宽恕我。』世尊答曰：『我宽恕你，恭敬的。』彼时她前行，到北方行处恭敬地稽首请宽。斯时过后，她听闻那符德十力的赞叹，
‘‘Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;
「以无怒克服怒，以善胜恶；以忍受克服愚人，以真实与约法克服欺诳。」（《法句经》第223偈）
Jine kadariyaṃ dānena, saccenālikavādina’’nti. (dha. pa. 223) –
偈文终止。
Gāthāpariyosāne sotāpattiphale patiṭṭhitā dasabalaṃ nimantetvā punadivase mahādānaṃ adāsi. Evametaṃ vatthu samuṭṭhitaṃ. Aparabhāge pana satthā jetavane nisīditvā upāsikāyo ṭhānantaresu ṭhapento uttaraṃ nandamātaraṃ jhāyīnaṃ aggaṭṭhāne ṭhapesīti.
偈末后，她已成得流果位，依止于德行具足威德的符德十力。次日复施伟大布施。此等缘起由此而生。后续篇章中，世尊坐于祇树给孤独园，比库尼们立于坐处侧，恭敬安置北方名为软母的禅行者于上座处。
Suppavāsāvatthu苏巴瓦萨事
§263
263. Chaṭṭhe paṇītadāyikānanti paṇītarasadāyikānaṃ upāsikānaṃ, suppavāsā koliyadhītā, aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ paṇītadāyikānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde koliyanagare khattiyakule nibbatti, suppavāsātissā nāmaṃ akaṃsu. Sā vayappattā ekassa sakyakumārassa gehaṃ gatā, paṭhamadassaneyeva satthu dhammakathaṃ sutvā sotāpattiphale patiṭṭhāsi. Sā aparabhāge sīvaliṃ nāma dārakaṃ vijāyi. Tassa vatthu heṭṭhā vitthāritameva.
第263章称谓「清净布施者」，即品行高洁布施的比库尼们，此中介绍了出身可笃信的拘利族女，名曰苏婆瓦夏。她生于莲花现佛世时的鹅舍家族，听闻世尊法雨，见到导师，作为单一比库尼布施者中最尊贵者，所安置之处乃此居所侧，为尽其职责而立。她曾在三十余劫中于天人及人间轮转，生于拘利城的贵族武士家，苏婆瓦夏为姓名。及至老年，入一释迦太子之家，初次眼见即闻尊者法语，得证流果位。后世生一女名悉毗梨。此事迹详述于后文。
Sā ekasmiṃ samaye buddhappamukhassa bhikkhusaṅghassa nānaggarasapaṇītabhojanaṃ adāsi. Satthā katabhattakicco anumodanaṃ karonto suppavāsāya imaṃ dhammaṃ desesi ‘‘bhojanaṃ suppavāse dentī ariyasāvikā paṭiggāhakānaṃ pañca ṭhānāni deti. Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ deti. Āyuṃ kho pana datvā āyussa bhāginī hoti dibbassa vā mānusassa vā…pe… paṭibhānaṃ datvā paṭibhānassa bhāginī hoti dibbassa vā mānusassa vā’’ti. Evametaṃ vatthu samuṭṭhitaṃ. Atha aparabhāge satthā jetavane nisīditvā upāsikāyo ṭhānantaresu ṭhapento suppavāsaṃ koliyadhītaraṃ paṇītadāyikānaṃ aggaṭṭhāne ṭhapesīti.
某时，她为居于佛陀前的比库僧团施以盛宴。世尊于肯定饮食功德之后，对她嘉奖劝诫：『于苏婆瓦夏中施与饮食者，将授予五处菩萨戒法所需：长命、佳色、安乐、威力与辩才。长命受与后，则与长寿共生，天人或人亦然……辩才赋予之后，则得辩才与辩才之伴，亦天人或人。』此事缘起如此。续篇中，世尊坐于祇树给孤独园，比库尼们于坐处侧，敬设名为苏婆瓦夏的拘利族女布施者上座处。
Suppiyāvatthu苏毗雅事
§264
264. Sattame gilānupaṭṭhākīnanti gilānupaṭṭhākīnaṃ upāsikānaṃ, suppiyā upāsikā, aggāti dasseti. Ayaṃ kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā aparabhāge satthu dhammadesanaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ gilānupaṭṭhākīnaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde bārāṇasiyaṃ kulagehe nibbatti, suppiyātissā nāmaṃ akaṃsu. Aparabhāge satthā bhikkhusaṅghaparivāro bārāṇasiṃ agamāsi. Sā tathāgatassa paṭhamadassaneyeva dhammaṃ sutvā sotāpattiphale patiṭṭhāsi.
264. 第七位名为看护病人的近事女，尊称为苏毗耶近事女。此女生于世尊莲花足时期，出身于鹤萨提族家中。曾于后期聆听世尊的法教，见他在聚会首位上赐座一位看护病人的近事女，于是以职掌为责，站立其后予以侍奉。她历经无数劫，于现世佛出世时再生于拘罗迦诰城鹤萨提族中，名为苏毗耶。之后世尊出现在拘罗迦诰，带领比库僧团至此。此女初闻如来法教，即得初果圣果，成为须陀洹果位住相。
Athekadivasaṃ dhammassavanatthāya vihāraṃ gatā. Vihāracārikaṃ caramānā ekaṃ bhikkhuṃ gilānaṃ disvā abhivādetvā paṭisanthāraṃ katvā ‘‘ayyassa kiṃ laddhuṃ vaṭṭatī’’ti pucchi. Rasaṃ laddhuṃ vaṭṭati, upāsiketi. ‘‘Hotu, bhante, ahaṃ pahiṇissāmī’’ti theraṃ abhivādetvā antonagaraṃ gantvā punadivase pavattamaṃsatthāya dāsiṃ antarāpaṇaṃ pesesi. Sā sakalanagare pavattamaṃsaṃ alabhitvā aladdhabhāvaṃ kathesi. Upāsikā cintesi – ‘‘ahaṃ ayyassa rasaṃ pahiṇissāmīti vatvā sace na pesessāmi , ayyo aññatopi alabhanto kilamissati, yaṃkiñci katvā pesetuṃ vaṭṭatī’’ti gabbhaṃ pavisitvā ūrumaṃsaṃ chinditvā dāsiyā adāsi ‘‘idaṃ maṃsaṃ gahetvā sambhārehi yojetvā rasaṃ katvā vihāraṃ netvā ayyassa dehi. So ce maṃ pucchati, gilānāti vadehī’’ti. Sā tathā akāsi.
某日，为了听法而至寺院。行走寺院时，见一比库病重，便上前顶礼拜访，询问：“尊者什么能得美味呢？”答曰：“有美味可得，近事女。”她便说：“尊者，我愿供养。”顶礼长老后，返回家中，次日在斋月期间送上供养给他。她在全城奔走，说自己得不到美味便愁苦。近事女思量：“我若说愿意供养美味，若不送必被责备，尊者他人也难得，我既然已着手准备，还是送出为好。”于是进入腹中，取出牛胸肉，予以女仆：“此肉拿去炊煮成美味，送至寺院与尊者。若他问起是病中之物，应当如实告知。”她依言如是行。
Satthā taṃ kāraṇaṃ ñatvā punadivase bhikkhācāravelāya bhikkhusaṅghaparivuto upāsikāya gehaṃ agamāsi. Sā tathāgatassa āgatabhāvaṃ sutvā sāmikaṃ āmantesi – ‘‘ayyaputta, ahaṃ satthu santikaṃ gantuṃ na sakkomi, gaccha tvaṃ satthāraṃ antogehaṃ pavesetvā nisīdāpehī’’ti. So tathā akāsi. Satthā ‘‘kahaṃ suppiyā’’ti pucchi. Gilānā, bhanteti. Pakkosatha, nanti. Atha te gantvā ‘‘satthā taṃ pakkosatī’’ti āhaṃsu. Sā cintesi – ‘‘sabbalokassa hitānukampako satthā na imaṃ kāraṇaṃ adisvā pakkosāpessatī’’ti sahasā mañcamhā vuṭṭhāsi. Athassā buddhānubhāvena taṃkhaṇaṃyeva vaṇo ruhitvā succhavi ahosi sesaṭṭhānato atirekataraṃ vippasannavaṇṇo. Tasmiṃ khaṇe upāsikā sitaṃ katvā dasabalaṃ pañcapatiṭṭhitena vanditvā ekamantaṃ nisīdi. Satthā ‘‘imissā upāsikāya kiṃ aphāsuka’’nti pucchi. Sā attanā katakāraṇaṃ sabbaṃ kathesi. Satthā katabhattakicco vihāraṃ gantvā bhikkhusaṅghaṃ sannipātāpetvā taṃ bhikkhuṃ anekapariyāyena vigarahitvā sikkhāpadaṃ (mahāva. 280) paññapesi. Evametaṃ vatthu samuṭṭhitaṃ. Aparabhāge satthā jetavane nisinno upāsikāyo ṭhānantaresu ṭhapento suppiyaṃ upāsikaṃ gilānupaṭṭhākīnaṃ aggaṭṭhāne ṭhapesīti.
世尊知其因，次日托比库僧团至近事女家。她闻世尊来访，告知丈夫：“阿子，我不能前往见师，去吧，请尊者入家坐。”他遵命。世尊问：“苏毗耶在哪里？”答曰：“看护病人。”然后前往病院。她们见世尊必定前往病院，称“世尊须临病院。”她心思忖：“遍善众生怜愍的世尊，不会因我这事而不临病院。”忽然心生欢悦，面色清朗，端庄绝伦。此时近事女沐浴毕，敬礼十方众生，安静独坐。世尊询问：“这近事女，有何言语不顺？”她亲自陈述所做因缘。世尊引领食事后，赴寺院，召集比库僧团，详细斥责病比库并宣布戒条，劝勉学习戒律。由此事件圆满。后世尊坐于祇树给孤独园，亲自为看护病人苏毗耶制定安置之位。
Kātiyānīvatthu迦提耶尼事
§265
265. Aṭṭhame aveccappasannānanti adhigatena acalappasādena samannāgatānaṃ upāsikānaṃ, kātiyānī, aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kulagehe nibbattā satthāraṃ ekaṃ upāsikaṃ aveccappasannānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde kuraragharanagare nibbatti, kātiyānītissā nāmaṃ akaṃsu.
265. 第八位名为清净欢喜的近事女，尊称为迦提娅尼。此女生于世尊莲花足时期，出身鹤萨提族家中。见一位为师首席的近事女安置其座位，遂以职掌为责，站立其后侍奉。她历经众多劫，在现世佛出世之时再生于拘罗迦诰城鹤娑提家中，名为迦提娅尼。
Sā aparabhāge vayappattā kuraragharikāya, kāḷiyā sahāyikā, daḷhamittā ahosi. Yadā pana kuṭikaṇṇasoṇatthero ‘‘dasabalassa kathitaniyāmena mayhampi dhammaṃ kathehī’’ti mātarā yācito rattibhāge antonagare alaṅkatadhammāsane nisīditvā mātaraṃ kāyasakkhiṃ katvā dhammadesanaṃ ārabhi, tadā ayaṃ kātiyānī upāsikā kāḷiyā saddhiṃ gantvā parisapariyante dhammaṃ suṇantī aṭṭhāsi. Tasmiṃ samaye pañcamattāni corasatāni antonagare divā katasaññāya koṭito paṭṭhāya ummaṅgaṃ khanitvā imissā kātiyāniyā gharaṃ sampāpuṇiṃsu. Tesaṃ corajeṭṭhako tehi saddhiṃ apavisitvā ‘‘kiṃ nu kho ayaṃ parisā sannipatitā’’ti vīmaṃsanatthāya soṇattherassa dhammakathanaṭṭhānaṃ gantvā parisapariyante tiṭṭhamāno imissā kātiyāniyā piṭṭhipasse aṭṭhāsi.
后来她年老，成为拘罗迦诰村庄迦哩亚的助手，结交密友。某时，拘提孙那尊者在夜间于村中廊檐下讲法，应母亲请求，于晩间坐下诵法，作身见证。此时迦提娅尼近事女与迦哩亚同行听法。此时白日内该村盗贼作案五十余处，众多住宅被掘破，盗贼首领与众同进，至讲法处察看。身为首领的盗贼站立，凝视迦提娅尼及其随从。
Tasmiṃ samaye, kātiyānī, dāsiṃ āmantesi – ‘‘gaccha je, gehaṃ pavisitvā dīpatelaṃ āhara, mayaṃ dīpe jāletvā dhammaṃ sossāmā’’ti. Sā gharaṃ gantvā ummaṅge core disvā dīpatelaṃ agaṇhitvāva āgantvā attano ayyāya ārocesi – ‘‘ayye, gehe corā ummaṅgaṃ khanantī’’ti. Taṃ sutvā corajeṭṭhako cintesi – ‘‘sacāyaṃ imissā kathaṃ gaṇhitvā gehaṃ gamissati , ettheva naṃ asinā dvedhā chindissāmi. Sace pana gahitanimitteneva dhammaṃ suṇissati, corehi gahitabhaṇḍakampi puna dāpessāmī’’ti. Kātiyānīpi kho dāsiyā kathaṃ sutvā, ‘‘amma, mā saddaṃ kari, corā nāma harantā attanā diṭṭhameva harissanti, ahaṃ pana ajja dullabhassavanaṃ suṇāmi, mā dhammassa antarāyaṃ karohī’’ti āha. Corajeṭṭhako tassā vacanaṃ sutvā cintesi – ‘‘iminā ajjhāsayena ṭhitāya nāma gehe bhaṇḍaṃ harantehi amhehi mahāpathavī pavisitabbā bhaveyyā’’ti. So tāvadeva gantvā corehi gahitabhaṇḍaṃ chaḍḍāpetvā corehi saddhiṃ āgantvā dhammaṃ suṇanto parisapariyante aṭṭhāsi. Kātiyānīpi upāsikā therassa desanāpariyosāne sotāpattiphale patiṭṭhāsi.
彼时迦提娅尼令女仆说：“去吧，入家取灯油，我们将点灯学习法。”她回家见盗贼首领，发现他正在掘盗掘蓄物所，没拿灯油即返回告知主人：“尊者，家中盗贼正在掘盗。”盗贼首领思索：“若携盗贼入家，势必遭两边中断。若她因携油而听到法，我可再予盗贼随从盗物。我等应当去也。”近事女听罢女仆言语，嘱咐：“母亲，勿发声，盗贼须取物自见，我今闻此难得之音，不妨碍法教。”盗贼首领听其言，想：“凭此意志，盗贼行窃我等家中，天下大地亦应保全。”遂前往，弃盗赃物，与盗贼同来，听法林中立聚。迦提娅尼近事女于尊者讲法终时，证得初果圣果住相。
Atha aruṇe uggate corajeṭṭhako gantvā upāsikāya pādesu patitvā, ‘‘ayye, sabbesaṃyeva no khamāhī’’ti āha. Kiṃ pana tumhehi mayhaṃ katanti? So sabbaṃ attanā katadosaṃ ārocesi. Tena hi, tātā, khamāmi tumhākanti. Ayye, amhākaṃ evaṃ khamitaṃ nāma na hoti, tumhākaṃ pana puttattherassa santike sabbesaṃyeva no pabbajjaṃ dāpehīti. Sā sabbepi te gahetvā kuṭikaṇṇasoṇattherassa santike pabbājesi. Tepi kho corā therassa santike pabbajitā sabbeva arahattaṃ pāpuṇiṃsu. Evametaṃ vatthu samuṭṭhitaṃ. Aparabhāge satthā jetavane viharanto upāsikāyo ṭhānantaresu ṭhapento kātiyāniṃ upāsikaṃ aveccappasannānaṃ aggaṭṭhāne ṭhapesīti.
于是，阿鲁那·乌嘎塔·长老作为盗贼首领来到，跌倒在一位居士的脚前，恳请说：『尊者，请您务必宽恕我们一切的过失。』究竟你们对我做了什么？他以自身示现过失，述说了自己的罪责。正由于此故，父亲，我宽恕你们了。尊者，这样的宽恕并非施予于我们，而是你们愿意赐予出家，供养长老子侄。那居士接受这一切，将此事诚恳地向库迪迦纳索那长老表明，请求出家。三人皆在长老面前出家，皆已圆满阿拉汉果。此事由来如此。随后，尊者居住于揭柝林时，居士们在不同地方设立分别的座位，恭敬且清净地在最尊显处，为僧团设立座席。
Nakulamātāvatthu那拘罗母事
§266
266. Navame vissāsikānanti vissāsakathaṃ kathentīnaṃ upāsikānaṃ, nakulamātā gahapatānī, aggāti dasseti. Yaṃ panettha vattabbaṃ, taṃ sabbaṃ heṭṭhā upāsakapāḷiyaṃ vuttameva. Kevalaṃ idha nakulamātaraṃ dhuraṃ katvā veditabbanti.
第266条记载了第九种信徒，指的是信徒母亲、家族主妇，显示其辈分。此处所议内容，均以上述的信徒父母辈为主。唯独应当了解的是，这里专指母亲的关系端正并应正确认知。
Kāḷīkuraragharikāvatthu库拉拉伽罗的咖利事
§267
267. Dasame anussavappasannānanti anussaveneva uppannena pasādena samannāgatānaṃ upāsikānaṃ antare, kāḷī upāsikā, kuraragharikā aggāti dasseti. Sā kira padumuttarabuddhakāle haṃsavatiyaṃ kuraragharanagare nibbattā satthu dhammakathaṃ suṇantī satthāraṃ ekaṃ upāsikaṃ anussavappasannānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Sā kappasatasahassaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahanagare kulagehe nibbatti, kāḷītissā nāmaṃ akaṃsu.
第267条记载了清净恭敬的信徒，之间提及黑衣居士和乌鸦果园女居士的辈分。她曾在莲花出世佛时代，住于鸿雁城乌鸦果园，听闻佛陀讲法。她目睹佛陀为一位信徒设立恭敬座位，成就了特别殊胜的功德。她历经百千世在天人和人中转世，出生于王舍城一贵族家庭，名曰卡利蒂莎。
Sā vayappattā kuraragharanagare kulagehaṃ gatā. Athassā saṃvāsena gabbho patiṭṭhahi. Sā paripuṇṇagabbhā ‘‘paresaṃ gehe gabbhavuṭṭhānaṃ nāma appatirūpa’’nti attano kulanagarameva āgantvā rattibhāgasamanantare attano pāsādassa upari ākāse ṭhitānaṃ sātāgirahemavatānaṃ ratanattayassa vaṇṇaṃ kathentānaṃ kathaṃ sutvā anussavikappasādaṃ uppādetvā satthu adassaneneva sotāpattiphale patiṭṭhāsi, aparabhāge panassā gabbhavuṭṭhānaṃ ahosīti sabbaṃ vatthu heṭṭhā vitthāritameva. Aparabhāge pana satthā jetavane bhikkhusaṅghamajjhe nisīditvā upāsikāyo ṭhānantaresu ṭhapento imaṃ upāsikaṃ anussavappasannānaṃ aggaṭṭhāne ṭhapesīti.
这位已经年迈的女居士来到乌鸦果园之贵族府邸。她怀孕授胎时，深知他人孕育胎儿的状态与自身不同。她来到自己家乡，在子夜时分，听见空中的翡翠座城宝石光辉的传说，因听闻此故事起了恭敬的心，见佛授记后，安住于初果。后来胎儿消失了。以上诸事皆已详细阐述。后来，尊者居住于揭柝林，僧团中，居士们在不同地方为此清净恭敬信徒设立最尊显的座位。
Dasasuttaparimāṇāya upāsikāpāḷiyā vaṇṇanā niṭṭhitā. · 篇幅为十经的近事女圣典文之注释完毕。
Ettāvatā ca manorathapūraṇiyā · 而至此，在《满愿论》中
Aṅguttaranikāya-aṭṭhakathāya
《增支部注疏》
Sabbāpi etadaggapāḷivaṇṇanā niṭṭhitā. · 全部「此为第一」圣典文的注释已完毕。