(8) 3. Ānandavaggo · (8) 3. 阿难品义注
(8) 3. Ānandavaggo（8）第三 阿难品
1. Channasuttavaṇṇanā一、阐那经注释
§72
72. Tatiyassa paṭhame channoti evaṃnāmako channaparibbājako. Tumhepi, āvusoti, āvuso, yathā mayaṃ rāgādīnaṃ pahānaṃ paññāpema, kiṃ evaṃ tumhepi paññāpethāti pucchati. Tato thero ‘‘ayaṃ paribbājako amhe rāgādīnaṃ pahānaṃ paññāpemāti vadati, natthi panetaṃ bāhirasamaye’’ti taṃ paṭikkhipanto mayaṃ kho, āvusotiādimāha. Tattha khoti avadhāraṇatthe nipāto, mayameva paññāpemāti attho. Tato paribbājako cintesi ‘‘ayaṃ thero bāhirasamayaṃ luñcitvā haranto ‘mayamevā’ti āha. Kiṃ nu kho ādīnavaṃ disvā ete etesaṃ pahānaṃ paññāpentī’’ti. Atha theraṃ pucchanto kiṃ pana tumhetiādimāha. Thero tassa byākaronto ratto khotiādimāha. Tattha attatthanti diṭṭhadhammikasamparāyikaṃ lokiyalokuttaraṃ attano atthaṃ. Paratthaubhayatthesupi eseva nayo.
第三节第一品中称为遮盖者的旅行者。有宾朋问曰：‘朋友们，正如我们宣说戒除贪欲等烦恼，对你们也应如此宣说吗？’长老于是答曰：‘此旅行者说我们戒除了贪欲等，然而此事尚未于外在的世间显现。’对此否定，意指我们确已戒除。旅行者便思量：‘此长老在外间收罗污秽后，自称是“我们”。难道他们看到了什么新异，故此自称戒除了吗？’于是问长老：‘你的看法如何？’长老释说“欢喜、恶意”等由内在所现，而不执着外间表象，为见解上的差别。这种差别在自他两方面皆有，是相同的原则。
Andhakaraṇotiādīsu yassa rāgo uppajjati, taṃ yathābhūtadassananivāraṇena andhaṃ karotīti andhakaraṇo. Paññācakkhuṃ na karotīti acakkhukaraṇo. Ñāṇaṃ na karotīti aññāṇakaraṇo. Kammassakatapaññā jhānapaññā vipassanāpaññāti imā tisso paññā appavattikaraṇena nirodhetīti paññānirodhiko. Aniṭṭhaphaladāyakattā dukkhasaṅkhātassa vighātasseva pakkhe vattatīti vighātapakkhiko. Kilesanibbānaṃ na saṃvattetīti anibbānasaṃvattaniko. Alañca panāvuso ānanda, appamādāyāti, āvuso ānanda, sace evarūpā paṭipadā atthi, alaṃ tumhākaṃ appamādāya yuttaṃ anucchavikaṃ, appamādaṃ karotha, āvusoti therassa vacanaṃ anumoditvā pakkāmi. Imasmiṃ sutte ariyamaggo lokuttaramissako kathito. Sesamettha uttānatthamevāti.
所谓“遮蔽”者，指贪欲等烦恼生起时，借由真实见解的阻碍使之盲昧。这是‘遮蔽’。而不具智慧者称为‘无明’；无知者称为‘无识’。意指三种智慧被轮转的障碍所断灭，即为智慧的止息。‘障碍方’指产生痛苦轮回的恶劣一面。‘不生灭者’指不在烦恼轮转中的涅槃。阿难，精进修习此道当不懈怠，若具此等正行，宜勤慎行。长老的教诲称此圣道为超越世间之境界。此旨是说至理无遗。
2. Ājīvakasuttavaṇṇanā二、邪命外道经注释
§73
73. Dutiye tena hi gahapatīti thero kira cintesi – ‘‘ayaṃ idha āgacchanto na aññātukāmo hutvā āgami, pariggaṇhanatthaṃ pana āgato. Iminā pucchitapañhaṃ imināva kathāpessāmī’’ti. Iti taṃyeva kathaṃ kathāpetukāmo tena hītiādimāha. Tattha tena hīti kāraṇāpadeso. Yasmā tvaṃ evaṃ pucchasi, tasmā taññevettha paṭipucchāmīti. Kesaṃ noti katamesaṃ nu. Sadhammukkaṃsanāti attano laddhiyā ukkhipitvā ṭhapanā. Paradhammāpasādanāti paresaṃ laddhiyā ghaṭṭanā vambhanā avakkhipanā. Āyataneva dhammadesanāti kāraṇasmiṃyeva dhammadesanā. Attho ca vuttoti mayā pucchitapañhāya attho ca pakāsito . Attā ca anupanītoti amhe evarūpāti evaṃ attā ca na upanīto. Nupanītotipi pāṭho.
第二，一名长者思量道：“此人在此行来，虽非外乡客，但并非毫无所求，而是为盘点而来。以此问题我将问答。”于是说“如此想讲”之意。由此得出语句之因。你既如是问，故此须应答。‘翦断不善法’指自我获得后去除之意。护持他法者，指扶持他者所得之弊病。仅坛场说法，说明因缘的说法。此义由我对所问答释义而明。在自我不起身等义上，我们如此宣说，达至涵义。持续课诵亦属此法。
3. Mahānāmasakkasuttavaṇṇanā三、大名释迦族人经注释
§74
74. Tatiye gilānā vuṭṭhitoti gilāno hutvā vuṭṭhito. Gelaññāti gilānabhāvato. Upasaṅkamīti bhuttapātarāso mālāgandhādīni ādāya mahāparivāraparivuto upasaṅkami. Bāhāyaṃ gahetvāti na bāhāyaṃ gahetvā ākaḍḍhi, nisinnāsanato vuṭṭhāya tassa santikaṃ gantvā dakkhiṇabāhāyaṃ aṅguṭṭhakena saññaṃ datvā ekamantaṃ apanesīti veditabbo. Athassa ‘‘sekhampi kho, mahānāma, sīla’’ntiādinā nayena sattannaṃ sekhānaṃ sīlañca samādhiñca paññañca kathetvā upari arahattaphalavasena asekhā sīlasamādhipaññāyo kathento – ‘‘sekhasamādhito sekhaṃ vipassanāñāṇaṃ asekhañca phalañāṇaṃ pacchā, sekhavipassanāñāṇato ca asekhaphalasamādhi pacchā uppajjatī’’ti dīpesi. Yāni pana sampayuttāni samādhiñāṇāni, tesaṃ apacchā apure uppatti veditabbāti.
第三，病者起身，谓病后站立。‘病者性’者，谓患病的状态。‘接近’指带着食器、花等而带着随从前往。‘压分别’即不强压，稳坐、站立、行近等示意，举右手示意留意，向旁边引导，应为如此理解。长老由‘感行’、‘大名’，说有三教系法：戒、定、慧。《果德》不受教时，论及定慧无染净，解说次第：先学定者得定慧，续学慧者得果慧。此是示教言。所谓联结定慧、智慧相续，应分辨起处及其他起处。
4. Nigaṇṭhasuttavaṇṇanā四、尼乾子经注释
§75
75. Catutthe kūṭāgārasālāyanti dve kaṇṇikā gahetvā haṃsavaṭṭakacchannena katāya gandhakuṭiyā. Aparisesaṃ ñāṇadassanaṃ paṭijānātīti appamattakampi asesetvā sabbaṃ ñāṇadassanaṃ paṭijānāti. Satataṃ samitanti sabbakālaṃ nirantaraṃ. Ñāṇadassanaṃ paccupaṭṭhitanti sabbaññutaññāṇaṃ mayhaṃ upaṭṭhitamevāti dasseti. Purāṇānaṃ kammānanti āyūhitakammānaṃ. Tapasā byantībhāvanti dukkaratapena vigatantakaraṇaṃ. Navānaṃ kammānanti idāni āyūhitabbakammānaṃ. Akaraṇāti anāyūhanena. Setughātanti padaghātaṃ paccayaghātaṃ katheti. Kammakkhayā dukkhakkhayoti kammavaṭṭakkhayena dukkhakkhayo. Dukkhakkhayā vedanākkhayoti dukkhavaṭṭakkhayena vedanākkhayo. Dukkhavaṭṭasmiñhi khīṇe vedanāvaṭṭampi khīṇameva hoti. Vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti vedanākkhayena pana sakalavaṭṭadukkhaṃ nijjiṇṇameva bhavissati. Sandiṭṭhikāyāti sāmaṃ passitabbāya paccakkhāya. Nijjarāya visuddhiyāti kilesajīraṇakapaṭipadāya kilese vā nijjīraṇato nijjarāya sattānaṃ visuddhiyā. Samatikkamo hotīti sakalassa vaṭṭadukkhassa atikkamo hoti. Idha, bhante, bhagavā kimāhāti, bhante, bhagavā imāya paṭipattiyā kimāha, kiṃ etaṃyeva kilesanijjīraṇakapaṭipadaṃ paññapeti, udāhu aññanti pucchati.
第四，宿舍有两妇女，以耳饰携带，以天鹅羽盖于香舍之上。完善智慧觉知，虽偶尔失误，仍悉知全体。常常精进，持续不断。此智慧觉知显现全知，于我而言如出一辙。前业者即以往积聚诸善业。苦行能灭前业，虽苦但可灭尽。新业者即现应承受业。无为业意为未制造。垫桥者谓因缘条件所成。业尽即苦尽，乃因业道理。苦尽乃受苦尽，苦尽时诸苦受亦灭。受苦尽者苦体全灭。苦受尽者一切苦彻底灭净。面对宜见实况。入灭净化者谓斩断烦恼住修道，以清净除染为净化。超越者谓超越一切苦受。此处世尊言教内容，示以道理，释意甚详。
Jānatāti anāvaraṇañāṇena jānantena. Passatāti samantacakkhunā passantena. Visuddhiyāti visuddhisampāpanatthāya. Samatikkamāyāti samatikkamanatthāya. Atthaṅgamāyāti atthaṃ gamanatthāya. Ñāyassa adhigamāyāti saha vipassanāya maggassa adhigamanatthāya. Nibbānassa sacchikiriyāyāti apaccayanibbānassa sacchikaraṇatthāya. Navañca kammaṃ na karotīti navaṃ kammaṃ nāyūhati. Purāṇañca kammanti pubbe āyūhitakammaṃ. Phussa phussa byantī karotīti phusitvā phusitvā vigatantaṃ karoti, vipākaphassaṃ phusitvā phusitvā taṃ kammaṃ khepetīti attho. Sandiṭṭhikāti sāmaṃ passitabbā. Akālikāti na kālantare kiccakārikā. Ehipassikāti ‘‘ehi passā’’ti evaṃ dassetuṃ yuttā. Opaneyyikāti upanaye yuttā allīyitabbayuttā. Paccattaṃ veditabbā viññūhīti paṇḍitehi attano attano santāneyeva jānitabbā, bālehi pana dujjānā. Iti sīlavasena dve maggā, dve ca phalāni kathitāni. Sotāpannasakadāgāmino hi sīlesu paripūrakārinoti. Vivicceva kāmehītiādikāya pana samādhisampadāya tayo maggā, tīṇi ca phalāni kathitāni. Anāgāmī ariyasāvako hi samādhimhi paripūrakārīti vutto. Āsavānaṃ khayātiādīhi arahattaphalaṃ kathitaṃ. Keci pana sīlasamādhayopi arahattaphalasampayuttāva idha adhippetā. Ekekassa pana vasena paṭipattidassanatthaṃ visuṃ visuṃ tanti āropitāti.
知者，指以明了觉知知晓。观者，以周遍眼见观照。净者，达成清净义。超越者，达成超越义。达者，达到目标义。智慧获得，乃与观行以道，得进入正道。证实涅槃，指成就非退转涅槃之义。无造业不造新业，既有业不再制造。前业，谓先前积聚。触行苦行者，频繁苦念，业果灭除。现观即应观察实相。即刻，不经时间转换地作之。来观者，示请来观看之义。引导者，指引导配合之义。分别应知自心自体所知，愚人难知。如此，善士论及二道二果。初果、第二果行善守戒。若独修苦无欲者得三道三果。圣子无余尽净涅槃讲述。余烦恼灭尽之果亦宣说。或言戒定共得阿拉汉果。每人皆依个人修持展示诸法，层次众多，蕴含极深。
5. Nivesakasuttavaṇṇanā五、入居者经注释
§76
76. Pañcame amaccāti suhajjā. Ñātīti sassusasurapakkhikā. Sālohitāti samānalohitā bhātibhaginiādayo. Aveccappasādeti guṇe avecca jānitvā uppanne acalappasāde. Aññathattanti bhāvaññathattaṃ . Pathavīdhātuyātiādīsu vīsatiyā koṭṭhāsesu thaddhākārabhūtāya pathavīdhātuyā, dvādasasu koṭṭhāsesu yūsagatāya ābandhanabhūtāya āpodhātuyā, catūsu koṭṭhāsesu paripācanabhūtāya tejodhātuyā, chasu koṭṭhāsesu vitthambhanabhūtāya vāyodhātuyā siyā aññathattaṃ. Na tvevāti imesaṃ hi catunnaṃ mahābhūtānaṃ aññamaññabhāvūpagamanena siyā aññathattaṃ, ariyasāvakassa pana na tveva siyāti dasseti. Ettha ca aññathattanti pasādaññathattañca gatiaññathattañca. Tañhi tassa na hoti, bhāvaññathattaṃ pana hoti. Ariyasāvako hi manusso hutvā devopi hoti brahmāpi. Pasādo panassa bhavantarepi na vigacchati, na ca apāyagatisaṅkhātaṃ gatiaññathattaṃ pāpuṇāti. Satthāpi tadeva dassento tatridaṃ aññathattantiādimāha. Sesamettha uttānatthamevāti.
第七十六节。第五者为Amacca，意为规矩、善法。亲属称为Sassusasura及Pakkhika。Sālohitā者，为蓝色及红色，指兄弟姐妹等亲属。Aveccappasādeti，即特指某种德性，表示对其德性完全了解，所生善根坚固不动。Aññathatta即差别性，谓性质不同。Pathavīdhātuyāti及诸义名，指由二十个区块组成的地界元素：二十个区块中，土界令其坚固形状；十二个区块中水界凝聚结合；四个区块中火界成温运；六个区块中风界生支撑――称为差别性。此差别乃由于四大元素相互生成流转而成，故不算作真正差别，圣弟子则知非真差别。此处的差别，包含安乐、明净、去向等不同义理。于此无斯差别，唯实体性质有差别。圣弟子既为人亦为天、亦为梵，彼安乐不异他处，不得称作善趣去向的差别。佛陀亦现说此三类“差别”，意在说明终极义理。结语谓此处说尽方便义而非终极义理。
6. Paṭhamabhavasuttavaṇṇanā六、《第一有经》注释
§77
77. Chaṭṭhe kāmadhātuvepakkanti kāmadhātuyā vipaccanakaṃ. Kāmabhavoti kāmadhātuyaṃ upapattibhavo. Kammaṃ khettanti kusalākusalakammaṃ viruhanaṭṭhānaṭṭhena khettaṃ. Viññāṇaṃ bījanti sahajātaṃ abhisaṅkhāraviññāṇaṃ viruhanaṭṭhena bījaṃ. Taṇhā snehoti paggaṇhanānubrūhanavasena taṇhā udakaṃ nāma. Avijjānīvaraṇānanti avijjāya āvaritānaṃ. Taṇhāsaṃyojanānanti taṇhābandhanena baddhānaṃ. Hīnāya dhātuyāti kāmadhātuyā. Viññāṇaṃ patiṭṭhitanti abhisaṅkhāraviññāṇaṃ patiṭṭhitaṃ. Majjhimāya dhātuyāti rūpadhātuyā. Paṇītāya dhātuyāti arūpadhātuyā. Sesamettha uttānatthamevāti.
第七十七节。在第六界欲界中，有欲界的反转。所谓欲界，是指欲界的生起与灭尽。所谓业地，是指善恶业作如农田，依其培养和破坏而为田地。意识是种子，乃先天共生的假使意识，因培养与破坏故是种子。渴爱是执取，如同依附攀缘的形态，所谓渴爱为水。无明蔽障，是指被无明所覆盖者。渴爱结，是指被渴爱所缚的羁绊。欲界为下层界。意识立于假使识。中界为色界。高净界为无色界。此处余说意为上升与下降。
7. Dutiyabhavasuttavaṇṇanā七、《第二有经》注释
§78
78. Sattame cetanāti kammacetanā. Patthanāpi kammapatthanāva. Sesaṃ purimasadisamevāti.
第七十八节。第七为意，即行为意念。Patthanā亦为意念，意为意志行为。结语称此义与前同。
8. Sīlabbatasuttavaṇṇanā八、《戒禁经》注释
§79
79. Aṭṭhame sīlabbatanti sīlañceva vatañca. Jīvitanti dukkarakārikānuyogo. Brahmacariyanti brahmacariyavāso. Upaṭṭhānasāranti upaṭṭhānena sāraṃ , ‘‘idaṃ varaṃ idaṃ niṭṭhā’’ti evaṃ upaṭṭhitanti attho. Saphalanti saudrayaṃ savaḍḍhikaṃ hotīti pucchati. Na khvettha, bhante, ekaṃsenāti, bhante, na kho ettha ekaṃsena byākātabbanti attho. Upaṭṭhānasāraṃ sevatoti idaṃ sāraṃ varaṃ niṭṭhāti evaṃ upaṭṭhitaṃ sevamānassa. Aphalanti iṭṭhaphalena aphalaṃ. Ettāvatā kammavādikiriyavādīnaṃ pabbajjaṃ ṭhapetvā seso sabbopi bāhirakasamayo gahito hoti. Saphalanti iṭṭhaphalena saphalaṃ saudrayaṃ. Ettāvatā imaṃ sāsanaṃ ādiṃ katvā sabbāpi kammavādikiriyavādīnaṃ pabbajjā gahitā. Na ca panassa sulabharūpo samasamo paññāyāti evaṃ sekkhabhūmiyaṃ ṭhatvā pañhaṃ kathento assa ānandassa paññāya samasamo na sulabhoti dasseti. Imasmiṃ sutte sekkhabhūmi nāma kathitāti.
第七十九节。第八为戒，谓戒法及道理。Jīvitanti意谓身命，指痛苦因缘之涵摄。Brahmacariyanti谓持戒清净之生活。Upaṭṭhānasāranti谓维持之义，如“是所护，乃所成”，此义即戒之核心。问其功效能否得周全成就？答曰非仅单一，而是全面依戒所成立。Upaṭṭhānasāra意谓戒之核心即为守持戒律所得之护持。Aphalanti谓不善之果，不成就。此中诸修行者于出家后，凡所行皆为外在法之遗留。Saphalanti谓善果与功德成就。由此可见，此教法之基础，即拘守戒法，乃能摄受众生。并非易通，而为修行初地，故在此经中称为修行基础地。
9. Gandhajātasuttavaṇṇanā九、《香类经》注释
§80
80. Navame etadavocāti pacchābhattaṃ piṇḍapātapaṭikkanto dasabalassa vattaṃ dassetvā attano divāvihāraṭṭhānaṃ gantvā ‘‘imasmiṃ loke mūlagandho nāma atthi, sāragandho nāma atthi, pupphagandho nāma atthi. Ime pana tayopi gandhā anuvātaṃyeva gacchanti, na paṭivātaṃ. Atthi nu kho kiñci, yassa paṭivātampi gandho gacchatī’’ti cintetvā aṭṭhannaṃ varānaṃ gahaṇakāleyeva kaṅkhuppattisamaye upasaṅkamanavarassa gahitattā takkhaṇaṃyeva divāṭṭhānato vuṭṭhāya satthu santikaṃ gantvā vanditvā ekamantaṃ nisinno uppannāya kaṅkhāya vinodanatthaṃ etaṃ ‘‘tīṇimāni, bhante’’tiādivacanaṃ avoca. Tattha gandhajātānīti gandhajātiyo. Mūlagandhoti mūlavatthuko gandho, gandhasampannaṃ vā mūlameva mūlagandho. Tassa hi gandho anuvātaṃ gacchati. Gandhassa pana gandho nāma natthi. Sāragandhapupphagandhesupi eseva nayo. Atthānanda, kiñci gandhajātanti ettha saraṇagamanādayo guṇavaṇṇabhāsanavasena disāgāmitāya gandhasadisattā gandhā, tesaṃ vatthubhūto puggalo gandhajātaṃ nāma. Gandho gacchatīti vaṇṇabhāsanavasena gacchati. Sīlavāti pañcasīlena vā dasasīlena vā sīlavā. Kalyāṇadhammoti teneva sīladhammena kalyāṇadhammo sundaradhammo. Vigatamalamaccherenātiādīnaṃ attho visuddhimagge (visuddhi. 1.160) vitthāritova. Disāsūti catūsu disāsu catūsu anudisāsu . Samaṇabrāhmaṇāti samitapāpabāhitapāpā samaṇabrāhmaṇā.
第八十节。言及饭后托钵，示现十力之运转，及自日间所居处。言“此世间有称作根本香气、精华香气、花香气者。此三种香气随风而行，不逆风而行。世上是否有反风转行香气？”一时，于八方宫门时，携带华束之僧侣，适逢生疑惑，离开之时，旋即由日间所处起身，至世尊面前，礼拜并就所生疑问，以「此三种，世尊」起语说话。此处所称「香气种类」为花香本性、根本与花之香气，所谓根本香为根茎之本体气味，具有真实之本质，故随风而行。香气本体即香之色相之流转。称花香、根香及精华香气理亦同。这里，“世尊”，意谓拥有五戒或十戒者皆称为受戒者；所谓善法即以戒为基础，也是正法美德。所谓净除一切污秽，显于清净之路（《清净道论·第160节》有所详述）。四方者，即东南西北及四中间方向。Samaṇabrāhmaṇa者，义指远离恶业之净戒行之沙门与婆罗门。
Na pupphagandho paṭivātametīti vassikapupphādīnaṃ gandho paṭivātaṃ na gacchati. Na candanaṃ tagaramallikā vāti candanatagaramallikānampi gandho paṭivātaṃ na gacchatīti attho. Devalokepi phuṭasumanā nāma hoti, tassā pupphitadivase gandho yojanasataṃ ajjhottharati. Sopi paṭivātaṃ vidatthimattampi ratanamattampi gantuṃ na sakkotīti vadanti. Satañca gandho paṭivātametīti satañca paṇḍitānaṃ buddhapaccekabuddhabuddhaputtānaṃ sīlādiguṇagandho paṭivātaṃ gacchati. Sabbā disā sappuriso pavāyatīti sappuriso paṇḍito sīlādiguṇagandhena sabbā disā pavāyati, sabbā disā gandhena avattharatīti attho.
谓花香不能逆风而行，意指季节性花香等不随逆风飘散。亦不如檀香、沉香、栀子花那样有逆风飘香之效。天界亦有名曰普陀蓝那花，其盛开日则香气可传十由旬。即便如此，其香亦不能逆风而行，甚至不能穿越宝石之散布极限。由此智慧者、佛、缘觉及佛子等以善戒具德者，有香气随风飘散，遍于四方。所谓遍四方者，乃善德之香随风飘扬，遍布四方，而非真有香气实质随风。
10. Cūḷanikāsuttavaṇṇanā十、《小千经》注释
§81
81. Dasamassa duvidho nikkhepo atthuppattikopi pucchāvasikopi. Kataraatthuppattiyaṃ kassa pucchāya kathitanti ce? Aruṇavatisuttantaatthuppattiyaṃ (saṃ. ni. 1.185 ādayo) ānandattherassa pucchāya kathitaṃ. Aruṇavatisuttanto kena kathitoti? Dvīhi buddhehi kathito sikhinā ca bhagavatā amhākañca satthārā. Imasmā hi kappā ekatiṃsakappamatthake aruṇavatinagare aruṇavato rañño pabhāvatiyā nāma mahesiyā kucchismiṃ nibbattitvā paripakke ñāṇe mahābhinikkhamanaṃ nikkhamitvā sikhī bhagavā bodhimaṇḍe sabbaññutaññāṇaṃ paṭivijjhitvā pavattitavaradhammacakko aruṇavatiṃ nissāya viharanto ekadivasaṃ pātova sarīrappaṭijagganaṃ katvā mahābhikkhusaṅghaparivāro ‘‘aruṇavatiṃ piṇḍāya pavisissāmī’’ti nikkhamitvā vihāradvārakoṭṭhakasamīpe ṭhito abhibhuṃ nāma aggasāvakaṃ āmantesi – ‘‘atippago kho, bhikkhu, aruṇavatiṃ piṇḍāya pavisituṃ, yena aññataro brahmaloko tenupasaṅkamissāmā’’ti. Yathāha –
第八十一节。修行法门分两种，一为对事理的断见产生，二为对事物的问疑生起。那么究竟何种事理、问疑是指什么呢？所谓对《阿卢那伐底经》中关于事理的发起，是说在《相应部》第一章第185节中提及的。这是对长老阿难的问疑所说。所谓《阿卢那伐底经》的问疑，是由谁对谁说的呢？是两位佛陀以及世尊与我们师长的教诲。正是在三十三劫以前，位于阿卢那伐底城的阿卢那伐底国王夫人，因怀孕而在腹中成熟时，于大出家中得大智慧，成就科学觉悟。世尊在菩提树下，证得无上正等正觉，洞彻一切法、圆满知识，开示广大法轮法教。此后世尊依止阿卢那伐底，度过一日，拔除诸苦痛，从屍体中现起身形，偕众比库行乞食。出舍后在僧房门前驻足，对导师阿毗弗呼曰：「比库！你应速往阿卢那伐底乞食，以便某天欲见你之婆罗门天界现身。」正如教言所示。
‘‘Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi – ‘āyāma, brāhmaṇa, yena aññataro brahmaloko tenupasaṅkamissāma, na tāva bhattakālo bhavissatī’ti. ‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi. Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhū ca bhikkhu yena aññataro brahmaloko tenupasaṅkamiṃsū’’ti (saṃ. ni. 1.185).
时世尊即真正阿拉汉、正自觉者，召令尊长比库说：「婆罗门！我们欲往某婆罗天界，恐此行期间你无食可用。」众比库回答曰：「善哉，尊者。」于是尊长比库随时依止世尊，与诸佛一同前往婆罗天界。
Tattha mahābrahmā sammāsambuddhaṃ disvā attamano paccuggamanaṃ katvā brahmāsanaṃ paññāpetvā adāsi, therassāpi anucchavikaṃ āsanaṃ paññāpayiṃsu. Nisīdi bhagavā paññatte āsane, theropi attano paññattāsane nisīdi. Mahābrahmāpi dasabalaṃ vanditvā ekamantaṃ nisīdi.
此时大梵天目睹正自觉者，心生欢喜，以法座迎接降临，且为比库长老预备等候之座。世尊安坐于其座上，长老亦在约定的座位上坐定。大梵天敬礼十力，席地而坐。
Atha kho, bhikkhave, sikhī bhagavā abhibhuṃ bhikkhuṃ āmantesi – ‘‘paṭibhātu taṃ, brāhmaṇa, brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammīkathāti. ‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissuṇitvā brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammiṃ kathaṃ kathesi. There dhammaṃ kathente brahmagaṇā ujjhāyiṃsu – ‘‘cirassañca mayaṃ satthu brahmalokāgamanaṃ labhimha, ayañca bhikkhu ṭhapetvā satthāraṃ sayaṃ dhammakathaṃ ārabhī’’ti.
时世尊呼令尊长比库说：「婆罗门，我将对你与婆罗门众会及婆罗门友弟子的教法作阐释。」尊长比库遵命听闻世尊教诲后，向婆罗门众及友弟子宣说佛法。婆罗门群听闻此法便生厌恶，谓：「自古以来我们未曾得见佛陀降世，此比库设立导师，自己展开教说经法。」
Satthā tesaṃ anattamanabhāvaṃ ñatvā abhibhuṃ bhikkhuṃ etadavoca – ‘‘ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca. Tena hi tvaṃ – brāhmaṇa, bhiyyosomattāya saṃvejehī’’ti. Thero satthu vacanaṃ sampaṭicchitvā anekavihitaṃ iddhivikubbanaṃ katvā sahassilokadhātuṃ sarena viññāpento ‘‘ārambhatha nikkamathā’’ti (saṃ. ni. 1.185) gāthādvayaṃ abhāsi. Kiṃ pana katvā thero sahassilokadhātuṃ viññāpesīti? Nīlakasiṇaṃ tāva samāpajjitvā sabbattha andhakāraṃ phari, tato ‘‘kimidaṃ andhakāra’’nti sattānaṃ ābhoge uppanne ālokaṃ dassesi. ‘‘Kiṃ āloko aya’’nti vicinantānaṃ attānaṃ dassesi, sahassacakkavāḷe devamanussā añjaliṃ paggaṇhitvā paggaṇhitvā theraṃyeva namassamānā aṭṭhaṃsu. Thero ‘‘mahājano mayhaṃ dhammaṃ desentassa saraṃ suṇātū’’ti imā gāthā abhāsi. Sabbe osaṭāya parisāya majjhe nisīditvā dhammaṃ desentassa viya saddaṃ assosuṃ. Atthopi nesaṃ pākaṭo ahosi.
世尊洞悉诸婆罗门及其友弟子心中无我之理后，说：「婆罗门，你们皆生厌恶，大梵天及众婆罗门友弟子如此。你应精进且戒慎作善。」尊长比库闻之欢喜，展示神通妙法，宣告将启度百万世界众生，遂朗诵双句偈。尊长遂降入涅槃之蓝色境界，周遭晦暗无光，于此晓示众生黑暗之起因，显现光明为处。凡思考者体察此光，天地神人等皆合掌礼敬长老。长老曰：「广大众生宜为佛法教诲聚会所诵听。」众生皆坐于清净会中，闻声如同听法。其义尤为明显。
Atha kho bhagavā saddhiṃ therena aruṇavatiṃ paccāgantvā piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto bhikkhusaṅghaṃ pucchi – ‘‘assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’’ti. Te ‘‘āma, bhante’’ti paṭijānitvā sutabhāvaṃ āvikarontā tadeva gāthādvayaṃ udāhariṃsu. Satthā ‘‘sādhu sādhū’’ti sādhukāraṃ datvā desanaṃ niṭṭhapesi. Evaṃ tāva idaṃ suttaṃ ito ekatiṃsakappamatthake sikhinā bhagavatā kathitaṃ.
时世尊与尊长一同返还阿卢那伐底，行乞食后，诣比库僧团向众问曰：「比库们，尔等可曾听闻那位尊长比库在婆罗天界时宣说的偈颂乎？」众答：「闻也，尊者。」并复示以其偈文两句。世尊赞叹曰：「善哉，善哉。」说法宣讲遂告终。由此该经乃由世尊以及尊长比库，于三十三劫前，在阿卢那伐底城教授成就。
Amhākaṃ pana bhagavā sabbaññutaṃ patto pavattitavaradhammacakko sāvatthiṃ upanissāya jetavane viharanto jeṭṭhamūlamāsapuṇṇamadivase bhikkhū āmantetvā imaṃ aruṇavatisuttaṃ paṭṭhapesi. Ānandatthero bījaniṃ gahetvā bījayamāno ṭhitakova ādito paṭṭhāya yāva pariyosānā ekabyañjanampi ahāpetvā sakalasuttaṃ uggaṇhi. So punadivase piṇḍapātapaṭikkanto dasabalassa vattaṃ dassetvā attano divāvihāraṭṭhānaṃ gantvā saddhivihārikantevāsikesu vattaṃ dassetvā pakkantesu hiyyo kathitaṃ aruṇavatisuttaṃ āvajjento nisīdi. Athassa sabbaṃ suttaṃ vibhūtaṃ upaṭṭhāsi. So cintesi – ‘‘sikhissa bhagavato aggasāvako brahmaloke ṭhatvā cakkavāḷasahasse andhakāraṃ vidhametvā sarīrobhāsaṃ dassetvā attano saddaṃ sāvento dhammakathaṃ kathesīti hiyyo satthārā kathitaṃ, sāvakassa tāva visayo evarūpo, dasa pāramiyo pūretvā sabbaññutaṃ patto pana sammāsambuddho kittakaṃ ṭhānaṃ sarena viññāpeyyā’’ti. So evaṃ uppannāya vimatiyā vinodanatthaṃ taṅkhaṇeyeva bhagavantaṃ upasaṅkamitvā tamatthaṃ pucchi. Etamatthaṃ dassetuṃ atha kho āyasmā ānandoti vuttaṃ.
然而，世尊已证得圆满智慧，转动无上法轮时，住于舍卫城，依止拘尸那耶林，在农历月圆之日，于比库集会前宣说此《阿鲁纳河经》。长老阿难提取种子，将其如一粒初发芽的种子般放置，至终不落下半点，将诸经文全部诵出。次日比库托钵归来，示现十力力量，往自己日间修行处，向精进具足、坚定信仰的比库处显现力量，旋即入座，邀请众人诵讲昨日所述之《阿鲁纳河经》。他端详完经文之后，思惟道：「必当向世尊请益，令我成为世尊的首席弟子，以万天 Brahmā世界为依止，散尽黑暗，显现肉身形态，令众声闻乐闻，广宣法义。」昨日诸经已宣说而完备。尔时，他怀此念，为破除疑心，专心致志，前往世尊前询问此意。世尊告知其意旨，即此即阿难。
Tattha sammukhāti sammukhībhūtena mayā etaṃ sutaṃ, na anussavena, na dūtaparamparāyāti iminā adhippāyena evamāha. Kīvatakaṃ pahoti sarena viññāpetunti kittakaṃ ṭhānaṃ sarīrobhāsena vihatandhakāraṃ katvā sarena viññāpetuṃ sakkoti. Sāvako so, ānanda, appameyyā tathāgatāti idaṃ bhagavā iminā adhippāyenāha – ānanda, tvaṃ kiṃ vadesi, so padesañāṇe ṭhito sāvako. Tathāgatā pana dasa pāramiyo pūretvā sabbaññutaññāṇaṃ pattā appameyyā. So tvaṃ nakhasikhāya paṃsuṃ gahetvā mahāpathavipaṃsunā saddhiṃ upamento viya kiṃ nāmetaṃ vadesi. Añño hi sāvakānaṃ visayo, añño buddhānaṃ. Añño sāvakānaṃ gocaro, añño buddhānaṃ. Aññaṃ sāvakānaṃ balaṃ, aññaṃ buddhānanti. Iti bhagavā iminā adhippāyena appameyyabhāvaṃ vatvā tuṇhī ahosi.
这里所谓“亲闻”，谓我亲自亲近世尊而闻此，不是经由传述或使者等转述。以此教诲告知我：「意指无量广大之处能用身语表明，足以示现万物体貌者，即谓之‘广宣义所处’。」阿难，此法是以世尊为典范，无垢正觉者应尽十波罗蜜，具备圆满智慧，无上无比。你现如头发携带尘土，虽同行于广大尘埃之中，却能标示其名是何物。弟子境界亦然，佛境界亦然。弟子修学所成不同，佛所化境亦殊，故曰如此。」世尊以此教示，令我心寂静如止。
Thero dutiyampi pucchi. Satthā, ‘‘ānanda, tvaṃ tāḷacchiddaṃ gahetvā anantākāsena upamento viya, cātakasakuṇaṃ gahetvā diyaḍḍhayojanasatikena supaṇṇarājena upamento viya, hatthisoṇḍāya udakaṃ gahetvā mahāgaṅgāya upamento viya, caturatanike āvāṭe udakaṃ gahetvā sattahi sarehi upamento viya, nāḷikodanamattalābhiṃ manussaṃ gahetvā cakkavattiraññā upamento viya, paṃsupisācakaṃ gahetvā sakkena devaraññā upamento viya, khajjopanakappabhaṃ gahetvā sūriyappabhāya upamento viya kiṃ nāmetaṃ vadesīti dīpento dutiyampi appameyyabhāvameva vatvā tuṇhī ahosi. Tato thero cintesi – ‘‘satthā mayā pucchito na tāva kathesi, handa naṃ yāvatatiyaṃ yācitvā buddhasīhanādaṃ nadāpessāmī’’ti. So tatiyampi yāci. Taṃ dassetuṃ tatiyampi khotiādi vuttaṃ. Athassa bhagavā byākaronto sutā te ānandātiādimāha. Thero cintesi – ‘‘satthā me ‘sutā te, ānanda, sahassī cūḷanikā lokadhātū’ti ettakameva vatvā tuṇhī jāto, idāni buddhasīhanādaṃ nadissatī’’ti so satthāraṃ yācanto etassa bhagavā kālotiādimāha.
又有长老请求发问，道：「世尊！若得持芦葦作杖，徒步行走于无边虚空，如乘仙鹤，距遥十五由旬；若执象鼻水，行于恒河；或携涂油竹筏，伴七水渡流；或持芦苇禅定，游萨咖天界；或执细米，达转轮圣王宫殿；或执酥油灯，照耀日光，皆何谓之名？」世尊以此比喻详细说法，我心平静。尔时思惟：「曾被世尊询问，却未及全部讲明，待我复三次请求，必有佛吼传响。」于是我第三次请求，世尊即答以释义。世尊并告知我称谓「阿难，多闻小世界之主，元始众世界主。」长老亦念：「世尊称‘阿难，尔为千世界之主’等语至此，我已生出信解，现在佛吼必响。」世尊应其所需，作此回答。
Bhagavāpissa vitthārakathaṃ kathetuṃ tena hānandātiādimāha. Tattha yāvatāti yattakaṃ ṭhānaṃ. Candimasūriyāti candimā ca sūriyo ca. Pariharantīti vicaranti. Disā bhantīti sabbadisā obhāsanti. Virocanāti virocamānā. Ettāvatā ekacakkavāḷaṃ paricchinditvā dassitaṃ hoti. Idāni taṃ sahassaguṇaṃ katvā dassento tāva sahassadhā lokoti āha. Tasmiṃ sahassadhā loketi tasmiṃ sahassacakkavāḷe. Sahassaṃ cātumahārājikānanti sahassaṃ cātumahārājikānaṃ devalokānaṃ. Yasmā pana ekekasmiṃ cakkavāḷe cattāro cattāro mahārājāno , tasmā cattāri mahārājasahassānīti vuttaṃ. Iminā upāyena sabbattha attho veditabbo. Cūḷanikāti khuddikā. Ayaṃ sāvakānaṃ visayo. Kasmā panesā ānītāti? Majjhimikāya lokadhātuyā paricchedadassanatthaṃ.
世尊欲广释此义语言，云：「‘以至，界域’者，指诸所在。‘月日’者，谓月与日二者。‘徘徊’谓运动。诸方光明遍显。‘照耀’谓发光。至此划分一界，称作一大千世界之轮。今以千倍增述，则谓千千万万个世界。所谓‘千千万个世界’者，在此一千个世界之轮中。又所谓千四大王者，指千个世界轮各有四大王居。既四大王共千，合四千大王，故称。此种表示方式普遍应知。‘小界’谓微小之弟子境界。为何如是说？为展示中千世界划分境界。
Yāvatāti yattakā. Tāva sahassadhāti tāva sahassabhāgena. Dvisahassī majjhimikā lokadhātūti ayaṃ sahassacakkavāḷāni sahassabhāgena gaṇetvā dasasatasahassacakkavāḷaparimāṇā dvisahassī majjhimikā nāma lokadhātu. Ayaṃ sāvakānaṃ avisayo, buddhānameva visayo. Ettakepi hi ṭhāne tathāgatā andhakāraṃ vidhametvā sarīrobhāsaṃ dassetvā sarena viññāpetuṃ sakkontīti dīpeti. Ettakena buddhānaṃ jātikkhettaṃ nāma dassitaṃ. Bodhisattānañhi pacchimabhave devalokato cavitvā mātukucchiyaṃ paṭisandhiggahaṇadivase ca kucchito nikkhamanadivase ca mahābhinikkhamanadivase ca sambodhidhammacakkappavattanaāyusaṅkhāravossajjanaparinibbānadivasesu ca ettakaṃ ṭhānaṃ kampati.
‘以至’谓各所在。‘至千千’谓因千倍划分。二千中千世界，即由千倍计算得十亿千千万个世界轮。此即弟子境界，佛独境界。如此大地方，诸正觉圆满，能破除黑暗，显现色身而以身语示现福德光明。这即是佛陀出生之地。菩萨在过去世曾离天界，投生于母腹，出生、成道、说法、住世、涅槃之日皆在此地震动。
Tisahassī mahāsahassīti sahassito paṭṭhāya tatiyāti tisahassī, sahassaṃ sahassadhā katvā gaṇitaṃ majjhimikaṃ sahassadhā katvā gaṇitattā mahantehi sahassehi gaṇitāti mahāsahassī. Ettāvatā koṭisatasahassacakkavāḷaparimāṇo loko dassito hoti. Bhagavā ākaṅkhamāno ettake ṭhāne andhakāraṃ vidhametvā sarīrobhāsaṃ dassetvā sarena viññāpeyyāti. Gaṇakaputtatissatthero pana evamāha – ‘‘na tisahassimahāsahassilokadhātuyā evaṃ parimāṇaṃ. Idañhi ācariyānaṃ sajjhāyamuḷhakaṃ vācāya parihīnaṭṭhānaṃ, dasakoṭisatasahassacakkavāḷaparimāṇaṃ pana ṭhānaṃ tisahassimahāsahassilokadhātu nāmā’’ti. Ettāvatā hi bhagavatā āṇākkhettaṃ nāma dassitaṃ. Etasmiñhi antare āṭānāṭiyaparittaisigiliparittadhajaggaparittabojjhaṅgaparittakhandhaparitta- moraparittamettaparittaratanaparittānaṃ āṇā pharati. Yāvatā pana ākaṅkheyyāti yattakaṃ ṭhānaṃ iccheyya, iminā visayakkhettaṃ dasseti. Buddhānañhi visayakkhettassa pamāṇaparicchedo nāma natthi, natthikabhāve cassa imaṃ opammaṃ āharanti – koṭisatasahassacakkavāḷamhi yāva brahmalokā sāsapehi pūretvā sace koci puratthimāya disāya ekacakkavāḷe ekaṃ sāsapaṃ pakkhipanto āgaccheyya, sabbepi te sāsapā parikkhayaṃ gaccheyyuṃ, na tveva puratthimāya disāya cakkavāḷāni. Dakkhiṇādīsupi eseva nayo. Tattha buddhānaṃ avisayo nāma natthi.
所谓三千大千，即三千，千的千倍计算的中千称为三千。以此类推，十亿千千万个世界轮总称大千世界。世尊希冀于此地显现色身破黑暗，身语示现。长老加纳库塔提言：「不是以三千大千为境界，而是对应师长讲授语义起点，为十亿千千万世界轮，是三千大千世界名称。」至此列举穆萨丽拔罗等护持法门之诸防护法。说『欲望、嗔恨、昏沉、掉举、疑惑等暂离障碍如护持之网』。以此谓境界。佛之境界大小无量。众喻无法尽述。若以十亿千千万世界轮所有婆罗门天充满，如有天神由东方一界输出灾祸，东方诸界天神皆随灭亡，且南方诸界亦同，此即无明确境界，故佛之境界无定数。
Evaṃ vutte thero cintesi – ‘‘satthā evamāha – ‘ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā’ti. Visamo kho panāyaṃ loko, anantāni cakkavāḷāni, ekasmiṃ ṭhāne sūriyo uggato hoti, ekasmiṃ ṭhāne majjhe ṭhito, ekasmiṃ ṭhāne atthaṅgato. Ekasmiṃ ṭhāne paṭhamayāmo hoti, ekasmiṃ ṭhāne majjhimayāmo, ekasmiṃ ṭhāne pacchimayāmo. Sattāpi kammappasutā, khiḍḍāpasutā, āhārappasutāti evaṃ tehi tehi kāraṇehi vikkhittā ca pamattā ca honti. Kathaṃ nu kho te satthā sarena viññāpeyyā’’ti. So evaṃ cintetvā vimaticchedanatthaṃ tathāgataṃ pucchanto yathā kathaṃ panātiādimāha.
如此世尊说毕，长老便思惟道：“师长如此开示说：‘阿难，如来若有所愿，将以身形现于三千大千世界诸地，现于其所愿。’但此世界广大，轮回无量。于一处有太阳升起，于一处居中静止，于一处落下。又于一处为晨曦，于一处为正午，于一处为暮晡。众生因业力牵缠，受戏弄，受饮食束缚，因缘如此，分散且懈怠。此师长要如何以身形遍现呢？”长老思索如此，欲中断疑虑而向如来问曰：“如何是其所以者何？”
Athassa satthā byākaronto idhānanda, tathāgatotiādimāha. Tattha obhāsena phareyyāti sarīrobhāsena phareyya. Pharamāno panesa kiṃ kareyyāti? Yasmiṃ ṭhāne sūriyo paññāyati, tattha naṃ attano ānubhāvena atthaṃ gameyya. Yattha pana na paññāyati, tattha naṃ uṭṭhāpetvā majjhe ṭhapeyya . Tato yattha sūriyo paññāyati, tattha manussā ‘‘adhunāva sūriyo paññāyittha, so idāneva atthaṅgamito, nāgāvaṭṭo nu kho ayaṃ, bhūtāvaṭṭayakkhāvaṭṭadevatāvaṭṭānaṃ aññataro’’ti vittakkaṃ uppādeyyuṃ. Yattha pana na paññāyati, tattha manussā ‘‘adhunāva sūriyo atthaṅgamito, svāyaṃ idāneva uṭṭhito, kiṃ nu kho ayaṃ nāgāvaṭṭabhūtāvaṭṭayakkhāvaṭṭadevatāvaṭṭānaṃ aññataro’’ti vitakkaṃ uppādeyyuṃ. Tato tesu manussesu ālokañca andhakārañca āvajjitvā ‘‘kiṃ paccayā nu kho ida’’nti pariyesamānesu satthā nīlakasiṇaṃ samāpajjitvā bahalandhakāraṃ patthareyya. Kasmā? Tesaṃ kammādippasutānaṃ sattānaṃ santāsajananatthaṃ. Atha nesaṃ santāsaṃ āpannabhāvaṃ ñatvā odātakasiṇasamāpattiṃ samāpajjitvā paṇḍaraṃ ghanabuddharasmiṃ vissajjento candasahassasūriyasahassauṭṭhānakālo viya ekappahāreneva sabbaṃ ekālokaṃ kareyya. Tañca kho tilabījamattena kāyappadesena obhāsaṃ muñcanto. Yo hi cakkavāḷapathaviṃ dīpakapallakaṃ katvā mahāsamudde udakaṃ telaṃ katvā sineruṃ vaṭṭiṃ katvā aññasmiṃ sinerumuddhani ṭhapetvā jāleyya, so ekacakkavāḷeyeva ālokaṃ kareyya. Tato paraṃ vidatthimpi obhāsetuṃ na sakkuṇeyya. Tathāgato pana tilaphalappamāṇena sarīrappadesena obhāsaṃ muñcitvā tisahassimahāsahassilokadhātuṃ ekobhāsaṃ kareyya tato vā pana bhiyyo. Evaṃ mahantā hi buddhaguṇāti.
彼时世尊为阿难说：‘释迦牟尼如来如是开示。所谓“身体以光辉遍照”，即以身体之光辉广照处处。然彼“遍照”者将作何行？太阳于其升起处明朗发光，随其自然，不须他动；于不明亮处，太阳不升不坠。于是众生见太阳升起处，即兴生诸思：“今太阳已升，正当落下，是非生非灭，或者龙族，或各类鬼神所护之处。”于不明亮处，众生思：“太阳虽落，已有升起，为谁？”于是众生混于光明与黑暗间，游移探求因由。此时师长入极微细光明境界，摧灭浓厚黑暗。何故？为安抚因业牵缠之众生。于此安抚境界，师长随身放射白净明光，如浩瀚云轰之雷霆，同时日月交替升起消隐，如一小时之光遍照诸界。此光仅由芥子大小之形体处发出。譬如以灯照大千世界地，或以软膏覆大海水面，或用油点缀锐边；分别涂布，环环相续，合成一整体光影。如此，众生虽散布四方，无能超越其光明。此即如来广大之殊胜德性。”
Taṃ ālokaṃ sañjāneyyunti taṃ ālokaṃ disvā ‘‘yena sūriyo atthañceva gamito uṭṭhāpito ca, bahalandhakārañca vissaṭṭhaṃ, esa so puriso idāni ālokaṃ katvā ṭhito, aho acchariyapuriso’’ti añjaliṃ paggayha namassamānā nisīdeyyuṃ. Saddamanussāveyyāti dhammakathāsaddamanussāveyya. Yo hi ekaṃ cakkavāḷapabbataṃ bheriṃ katvā mahāpathaviṃ bhericammaṃ katvā sineruṃ daṇḍaṃ katvā aññasmiṃ sinerumatthake ṭhapetvā ākoṭeyya, so ekacakkavāḷeyeva taṃ saddaṃ sāveyya, parato vidatthimpi atikkāmetuṃ na sakkuṇeyya. Tathāgato pana pallaṅke vā pīṭhe vā nisīditvā tisahassimahāsahassilokadhātuṃ sarena viññāpeti, tato vā pana bhiyyo, evaṃ mahānubhāvā tathāgatāti. Iti bhagavā iminā ettakena visayakkhettameva dasseti.
众生见此光明，即心悦服，观此光明，见“太阳随去随来，光明消长此非幻境，此人已现此光，诚为神奇之人。”于是恭敬合掌，跪坐礼拜。闻其妙音，以法语悦其耳。若有人击响一环形大钹，敲击地面，置于其他锡钹之下，击响之声只于此区域响起，外界难闻。若如来坐于床榻或座位，遍照三千大千世界，复入深近，诸大智慧圣者如如来者亦如是。以此世尊示现如斯广义景象。”世尊以此如是示现境界，示现本缘，彰显功德。
Imañca pana buddhasīhanādaṃ sutvā therassa abbhantare balavapīti uppannā, so pītivasena udānaṃ udānento lābhā vata metiādimāha. Tattha yassa me satthā evaṃmahiddhikoti yassa mayhaṃ satthā evaṃmahiddhiko, tassa mayhaṃ evaṃmahiddhikassa satthu paṭilābho lābhā ceva suladdhañcāti attho. Atha vā yvāhaṃ evarūpassa satthuno pattacīvaraṃ gahetvā vicarituṃ, pādaparikammaṃ piṭṭhiparikammaṃ kātuṃ, mukhadhovanaudakanhānodakāni dātuṃ, gandhakuṭipariveṇaṃ sammajjituṃ, uppannāya kaṅkhāya pañhaṃ pucchituṃ, madhuradhammakathañca sotuṃ labhāmi, ete sabbepi mayhaṃ lābhā ceva suladdhañcātipi sandhāya evamāha. Ettha ca bhagavato andhakārālokasaddasavanasaṅkhātānaṃ iddhīnaṃ mahantatāya mahiddhikatā, tāsaṃyeva anupharaṇena mahānubhāvatā veditabbā. Udāyīti lāḷudāyitthero. So kira pubbe upaṭṭhākatthere āghātaṃ bandhitvā carati. Tasmā idāni okāsaṃ labhitvā imasmiṃ buddhasīhanādapariyosāne jalamānaṃ dīpasikhaṃ nibbāpento viya carantassa goṇassa tuṇḍe pahāraṃ dento viya bhattabharitaṃ pātiṃ avakujjanto viya therassa pasādabhaṅgaṃ karonto evamāha.
此时，听闻佛之狮子吼音，长老内心起强盛意愿，乃欢欣赞叹，发出欢喜欢呼。其意为：“我师实为大能者，我随身得师所授福德也。”欲言又止。若能得此师袈裟，随师行诸地，供养行脚，洗口沐浴，尊敬圣所，心无疑惑，悦闻善法，此悉皆为我极乐和福慧所致也。于此，当知彼佛为黑暗及光明、声闻、视觉奇特神通之广大圣者，此等特质为随伴于大智慧圣者之象征。长老名曰乌达迦，曾为前代侍者，后受缚于枷锁。今得此时机，逮此佛狮子吼音之末，跌摇熄灭如灯芯一般，行走于族群间，似给持饭者叉击，令长老安详不动，示现安乐之象，轻言细语赞许教法。
Evaṃ vutte bhagavāti evaṃ udāyittherena vutte bhagavā yathā nāma papātataṭe ṭhatvā pavedhamānaṃ purisaṃ ekamante ṭhito hitesī puriso ‘‘ito ehi ito ehī’’ti punappunaṃ vadeyya, evamevaṃ udāyittheraṃ tasmā vacanā nivārento mā hevaṃ udāyi, mā hevaṃ udāyīti āha. Tattha hīti nipātamattaṃ, mā evaṃ avacāti attho. Mahārajjanti cakkavattirajjaṃ. Nanu ca satthā ekassa sāvakassa dhammadesanāya uppannapasādassa mahānisaṃsaṃ aparicchinnaṃ akāsi, so kasmā imassa buddhasīhanādaṃ ārabbha uppannassa pasādassa ānisaṃsaṃ paricchindatīti? Ariyasāvakassa ettakaattabhāvaparimāṇattā. Dandhapaññopi hi sotāpanno sattakkhattuṃ devesu ca manussesu ca attabhāvaṃ paṭilabhati, tenassa gatiṃ paricchindanto evamāha. Diṭṭheva dhammeti imasmiṃyeva attabhāve ṭhatvā. Parinibbāyissatīti appaccayaparinibbānena parinibbāyissati. Iti nibbānena kūṭaṃ gaṇhanto imaṃ sīhanādasuttaṃ niṭṭhāpesīti.
如是长老乌达迦说毕，即世尊如同于悬崖峭壁立身，劝诫一好人往此往彼，多方呼唤，语曰：“来此，来此！”如是劝诫此乌达迦长老，勿复如是行。彼语仅为轻句“勿如是”，意为“请勿如此”。大城王乃诸王之最。疑云云，世尊未曾中断一弟子因听法而现大欢喜。何以故？以其弟子初入圣法，见报果时，堪能如实现知，故如是劝导。即那时手握慧剑，精于护持道理者，听闻七十载，遍及天人间之真谛，堪能识别其终归之路。正以此明见之慧，具足解脱，解脱之后称为涅槃。依此境界终止此佛狮子吼语译经焉。
Ānandavaggo tatiyo. · 第三，阿难品。