2. Mahāvaggo · 2. 大品义注
2. Mahāvaggo2. 大品
1. Verañjasuttavaṇṇanā1. 韦兰嘉经注释
§11
11. Dutiyassa paṭhame abhivādetīti evamādīni na samaṇo gotamoti ettha vuttanakārena yojetvā evamettha attho veditabbo ‘‘na vandati nāsanā vuṭṭhāti, nāpi ‘idha bhonto nisīdantū’ti evaṃ āsanena vā nimantetī’’ti. Ettha hi vā-saddo vibhāvane nāma atthe ‘‘rūpaṃ niccaṃ vā aniccaṃ vā’’tiādīsu viya. Evaṃ vatvā atha attano abhivādanādīni akarontaṃ bhagavantaṃ disvā āha – tayidaṃ, bho gotama, tathevāti. Yaṃ taṃ mayā sutaṃ, taṃ tatheva, taṃ savanañca me dassanañca saṃsandati sameti, atthato ekībhāvaṃ gacchati. Na hi bhavaṃ gotamo…pe… āsanena vā nimantetīti. Evaṃ attanā sutaṃ diṭṭhena nigametvā nindanto āha – tayidaṃ, bho gotama, na sampannamevāti taṃ abhivādanādīnaṃ akaraṇaṃ ayuttamevāti.
关于第十一条第二条，文中指出：「不是称‘沙门果德玛’之类的词语，因此在此处不应理解为有人在此用语言行礼。」这里通过前文提及的例子予以说明，意思是『不以言语行礼，也不以起身之礼相应，甚至也不叫“请君入座”这样的坐姿邀请』。出现“请入座”的字面音声是为了表现它在意义中的作用，如同“形态是常的或无常的”般的用法。接着，说到有人看到世尊无视自他相应的礼节，便批评：“这就是，沙门果德玛，真的如此。”这段他们听到后就信以为真，听见了且观察到世尊行事一致，含义因而统一。此处不是说世尊会以坐姿邀请等礼节。后来，那些亲耳所闻、亲眼所见却妄加非议者，对世尊说：“这就是，沙门果德玛，完全不周乃至不礼貌，这种不行礼是荒谬的。”
Athassa bhagavā attukkaṃsanaparavambhanadosaṃ anupagamma karuṇāsītalena hadayena taṃ aññāṇaṃ vidhamitvā yuttabhāvaṃ dassetukāmo nāhaṃ taṃ brāhmaṇātiādimāha. Tatrāyaṃ saṅkhepattho – ahaṃ, brāhmaṇa, appaṭihatena sabbaññutaññāṇacakkhunā olokentopi taṃ puggalaṃ etasmiṃ sadevakādibhede loke na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Anacchariyaṃ vā etaṃ, svāhaṃ ajja sabbaññutaṃ patto evarūpaṃ nipaccākārārahaṃ puggalaṃ na passāmi. Apica kho yadāpāhaṃ sampatijātova uttarena mukho sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesiṃ, tadāpi etasmiṃ sadevakādibhede loke taṃ puggalaṃ na passāmi, yamahaṃ evarūpaṃ nipaccakāraṃ kareyyaṃ. Atha kho maṃ soḷasakappasahassāyuko khīṇāsavamahābrahmāpi añjaliṃ paggahetvā ‘‘tvaṃ loke mahāpuriso, tvaṃ sadevakassa lokassa aggo ca jeṭṭho ca seṭṭho ca, natthi tayā uttaritaro’’ti sañjātasomanasso patimānesi. Tadāpi cāhaṃ attanā uttaritaraṃ apassanto āsabhiṃ vācaṃ nicchāresiṃ – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti. Evaṃ sampatijātassāpi mayhaṃ abhivādanādiraho puggalo natthi, svāhaṃ idāni sabbaññutaṃ patto kaṃ abhivādeyyaṃ. Tasmā tvaṃ, brāhmaṇa, mā tathāgatā evarūpaṃ paramanipaccakāraṃ patthayi. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā…pe… āsanena vā nimanteyya, muddhāpi tassa puggalassa rattipariyosāne paripākasithilabandhanaṃ vaṇṭā muttatālaphalaṃ viya gīvato chijjitvā sahasāva bhūmiyaṃ nipateyya.
然后，世尊以不粗鲁无礼、慈悲清冷之心，远离苦恼和自我轻慢，除灭无智，彰显正当本质，表明：“我不称说‘我乃婆罗门’等。”说完这段后，他总结道：“婆罗门啊，即便以清净无瞋心和圆满智慧之眼观察，我在诸天、众生当中并无可视之人，值得以行礼、顶礼、请座之礼待候。并非奇异，而今我已得完全通达，实无此类完美清净之人可见。”即便我曾历经七十七亿生，周游十万界，仍未见此等纯净无瑕之人。于是，有一位现生已灭余烦恼的大梵天向我施礼称赞：“你是世界圣者，是诸天世界中首领、长者、最上者，世上无比你者。”我虽不以其赞美为乐，遂断然辞说：“我不是世界之首，不是长者，也不是最上者。”即使如此，我所触及的无礼、行礼待迎等方式，都如在夜深时蛙蝉声忽然破空，忽而坠地一般迅疾无常。
Evaṃ vuttepi brāhmaṇo duppaññatāya tathāgatassa lokajeṭṭhabhāvaṃ asallakkhento kevalaṃ taṃ vacanaṃ asahamāno āha – arasarūpo bhavaṃ gotamoti. Ayaṃ kirassa adhippāyo – yaṃ loke abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ ‘‘sāmaggiraso’’ti vuccati, taṃ bhoto gotamassa natthi. Tasmā arasarūpo bhavaṃ gotamo, arasajātiko arasasabhāvoti. Athassa bhagavā cittamudubhāvajananatthaṃ ujuvipaccanīkabhāvaṃ pariharanto aññathā tassa vacanassa atthaṃ attani sandassento atthi khvesa, brāhmaṇa, pariyāyotiādimāha.
虽有如此言说，婆罗门因愚痴而轻视世尊是为世上至尊的事实，完全不接受，只持这一言论：“果德玛，我不是这样的形象。”他主张自己理智高明，这种认为该作的行礼顶礼，不是世尊的属性。因此说：“你是非形象的果德玛，是无形无相、无出生无性者。”对此，世尊因其心生不正思维，为要纠正其见，正面说明其言辞之义，称之为“真实性的解释”等。
Tattha atthi khvesāti atthi kho esa. Pariyāyoti kāraṇaṃ. Idaṃ vuttaṃ hoti – atthi kho, brāhmaṇa, etaṃ kāraṇaṃ, yena kāraṇena maṃ ‘‘arasarūpo bhavaṃ gotamo’’ti vadamāno puggalo sammā vadeyya, avitathavādīti saṅkhaṃ gaccheyya. Katamo pana soti? Ye te, brāhmaṇa, rūparasā…pe… phoṭṭhabbarasā, te tathāgatassa pahīnāti. Kiṃ vuttaṃ hoti? Ye te jātivasena vā upapattivasena vā seṭṭhasammatānampi puthujjanānaṃ rūpārammaṇādīni assādentānaṃ abhinandantānaṃ rajjantānaṃ uppajjanti kāmasukhassādasaṅkhātā rūparasā, saddarasā, gandharasā, rasarasā, phoṭṭhabbarasā, ye imaṃ lokaṃ gīvāya bandhitvā viya āviñchanti, vatthārammaṇādisāmaggiyañca uppannattā sāmaggirasāti vuccanti. Te sabbepi tathāgatassa pahīnā. ‘‘Mayhaṃ pahīnā’’ti vattabbepi mamākārena attānaṃ anukkhipanto dhammaṃ deseti, desanāvilāso vā esa tathāgatassa.
这里所说“真实性的解释”，即讲述原因。所讲内容是：婆罗门啊，有这样一个理由，令当有人称“果德玛我不是具形象者”时，该人说法正确，不属于虚假。什麽是此理？是那些对色的欲乐产生执着、欢喜、贪爱的人，生起种种由欲乐诱发的眼耳鼻舌身意感知对象的感受以及对声音香味味触的嗜好，这便是遮蔽圣者光明的色欲之乐、声欲之乐、香欲之乐、味欲之乐、触欲之乐等。以此像束缚众生，彼等为此而尊崇之，乃合于“无瑕之合一”的本义。他们审视世界如着丝线般牵引，迷惑于色的享受。这些种种“色欲之乐”皆为世尊所摈弃。所谓“我被摈弃”，是指世尊因我所作，宣示适当教法以引导众生超离，而此法既明且深奥。
Tattha pahīnāti cittasantānato vigatā, pajahitā vā. Etasmiṃ panatthe karaṇe sāmivacanaṃ daṭṭhabbaṃ. Ariyamaggasatthena ucchinnaṃ taṇhāvijjāmayaṃ mūlaṃ etesanti ucchinnamūlā. Tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā. Yathā hi tālarukkhaṃ samūlaṃ uddharitvā tassa vatthumatte tasmiṃ padese kate na puna tassa tālassa uppatti paññāyati, evaṃ ariyamaggasatthena samūle rūpādirase uddharitvā tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate sabbepi te tālāvatthukatāti vuccanti. Aviruḷhidhammattā vā matthakacchinnatālo viya katāti tālāvatthukatā. Yasmā pana evaṃ tālāvatthukatā anabhāvaṃkatā honti , yathā nesaṃ pacchābhāvo na hoti, tathā katā honti. Tasmā āha – anabhāvaṃkatāti. Āyatiṃ anuppādadhammāti anāgate anuppajjanakasabhāvā.
所说被摈弃者，是指其心流断尽，已断贪欲。此中“被摈弃”的意义须详察。圣者断除贪欲和无明根源，谓之断根。比方砍除椰子树根基，虽在原处无树可生，故谓砍除根基。圣者于如来教法诸色的本体，将其根基砍除，故称为“砍除根基”。亦可谓未萌芽，即未生起色法的根基。既已砍除根基，即无根者，故名“无生起法”。正如不能有本不存在之物的复发，故称为无生起者，即未来不复生者。
No ca kho yaṃ tvaṃ sandhāya vadesīti yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hoti. Nanu ca evaṃ vutte yo brāhmaṇena vutto sāmaggiraso, tassa attani vijjamānatā anuññātā hotīti? Na hoti. Yo hi naṃ sāmaggirasaṃ kātuṃ bhabbo hutvā na karoti, so tadabhāvena arasarūpoti vattabbataṃ arahati. Bhagavā pana abhabbova etaṃ kātuṃ, tenassa kāraṇe abhabbataṃ pakāsento āha – ‘‘no ca kho yaṃ tvaṃ sandhāya vadesī’’ti. Yaṃ pariyāyaṃ sandhāya tvaṃ maṃ ‘‘arasarūpo’’ti vadesi, so amhesu neva vattabboti.
但若你因这些解释而提出疑问，说我话语有矛盾之处，则非理由。难道因婆罗门称我为无形者“Sāmaggiraso”，你就以此诋毁我智识的谬误吗？非也。若有人本有能力而不作此事，则其状态便是真无形，并且不应称为真佛。世尊是真不可能行此事故，才说：“你所说之虚妄是无根据。”你用虚妄诋毁我无形之说法，在我们中间根本不能接受。
Evaṃ brāhmaṇo attanā adhippetaṃ arasarūpataṃ āropetuṃ asakkonto athāparaṃ nibbhogo bhavantiādimāha. Sabbapariyāyesu cettha vuttanayeneva yojanākkamaṃ viditvā sandhāyabhāsitamatthaṃ evaṃ veditabbaṃ – brāhmaṇo tadeva vayovuddhānaṃ abhivādanādikammaṃ loke ‘‘sāmaggiparibhogo’’ti maññamāno tadabhāvena ca bhagavantaṃ ‘‘nibbhogo’’tiādimāha. Bhagavā ca yvāyaṃ rūpādīsu sattānaṃ chandarāgaparibhogo, tadabhāvaṃ attani sampassamāno aparaṃ pariyāyamanujāni.
如是，有一婆罗门说：自己不能加于他人以主宰的权势或蛮横的姿态，因而说“涅槃”等等。此处虽多有迂回，从种种角度反复说明，但理应如是了知——婆罗门把此视为年长者应行的问候诸事，世间中以“和合相待”为称，因其境界，被称为涅槃等。世尊则视为对诸色等众生的爱欲与嗔恚之缠绕，于自身见到此无有，从而知晓另一种通别。
Puna brāhmaṇo yaṃ loke vayovuddhānaṃ abhivādanādikulasamudācārakammaṃ lokiyā karonti, tassa akiriyaṃ sampassamāno bhagavantaṃ akiriyavādoti āha. Bhagavā pana yasmā kāyaduccaritādīnaṃ akiriyaṃ vadati, tasmā taṃ akiriyavāditaṃ attani sampassamāno aparaṃ pariyāyamanujāni. Tattha ṭhapetvā kāyaduccaritādīni avasesā akusalā dhammā anekavihitā pāpakā akusalā dhammāti veditabbā.
又有婆罗门见世人中年长者行礼问安等事视为俗世惯常之举，见世尊不为此事，便说佛亦不为此。世尊以彼为披着外形的恶行诸业的不作为而说不作为，故自身见此不作为，而了知另一境界。须知其内，连同恶行诸业如恶体行等残余众多，悉是恶不善法，应明了。
Puna brāhmaṇo tadeva abhivādanādikammaṃ bhagavati apassanto ‘‘imaṃ āgamma ayaṃ lokatanti lokapaveṇī ucchijjatī’’ti maññamāno bhagavantaṃ ucchedavādoti āha. Bhagavā pana yasmā pañcakāmaguṇikarāgassa ceva akusalacittadvayasampayuttassa ca dosassa anāgāmimaggena ucchedaṃ vadati, sabbākusalasambhavassa pana mohassa arahattamaggena ucchedaṃ vadati, ṭhapetvā te tayo avasesānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ yathānurūpaṃ catūhi maggehi ucchedaṃ vadati, tasmā taṃ ucchedavādaṃ attani sampassamāno aparaṃ pariyāyamanujāni.
复有婆罗门不见世尊行礼问安等，认为人生因由此而生轮回之苦，称世尊是灭尽论者。世尊则说，因染着五欲等乐染根意及恶心两重染著，谓没世间；然因迷惑烦恼消除之缘，谓阿拉汉境界的绝灭。继而依四圣道次第分别灭尽诸恶染不善法，故自身见此灭尽说，而知另一境界。
Puna brāhmaṇo ‘‘jigucchati maññe samaṇo gotamo idaṃ vayovuddhānaṃ abhivādanādikulasamudācārakammaṃ, tena taṃ na karotī’’ti maññamāno bhagavantaṃ jegucchīti āha. Bhagavā pana yasmā jigucchati kāyaduccaritādīhi, yāni kāyavacīmanoduccaritāni ceva yāva ca akusalānaṃ lāmakadhammānaṃ samāpatti samāpajjanā samaṅgibhāvo, taṃ sabbampi gūthaṃ viya maṇḍanakajātiko puriso jigucchati hirīyati, tasmā taṃ jegucchitaṃ attani sampassamāno aparaṃ pariyāyamanujāni. Tattha kāyaduccaritenātiādi karaṇavacanaṃ upayogatthe daṭṭhabbaṃ.
又有婆罗门认为沙门果德玛厌弃年长者行礼等俗世习俗，以为佛生憎恨。世尊以其憎恨恶行恶语诸根身口不善法，无不恶习暗藏犹如被肉结成之胎，感到厌恶羞愧，故自身见此厌恶境，而知另一境界。此处“恶行”等词需以动词用法当观。
Puna brāhmaṇo tadeva abhivādanādikammaṃ bhagavati apassanto ‘‘ayaṃ idaṃ lokajeṭṭhakakammaṃ vineti vināseti, atha vā yasmā etaṃ sāmīcikammaṃ na karoti, tasmā ayaṃ vinetabbo niggaṇhitabbo’’ti maññamāno bhagavantaṃ venayikoti āha. Tatrāyaṃ padattho – vinayatīti vinayo, vināsetīti vuttaṃ hoti. Vinayo eva venayiko. Vinayaṃ vā arahatīti venayiko, niggahaṃ arahatīti vuttaṃ hoti. Bhagavā pana yasmā rāgādīnaṃ vinayāya vūpasamāya dhammaṃ deseti, tasmā venayiko hoti. Ayameva cettha padattho – vinayāya dhammaṃ desetīti venayiko. Vicitrā hi taddhitavutti. Svāyaṃ taṃ venayikabhāvaṃ attani sampassamāno aparaṃ pariyāyamanujāni.
再有婆罗门不见世尊行礼问安等事，怀疑是毁灭世间最大善行或适当行事，遂称佛是毁灭者。此时解释“毁灭”即有圣戒敕令、断除含义，也可理解为阿拉汉破烦恼而成灭。世尊宣说因戒色心不染故能圆灭，因阿拉汉灭惑故能断灭。依此分别灭除恶不善法处境四圣道故，自身见此毁灭教义，明知另一境界。
Puna brāhmaṇo yasmā abhivādanādīni sāmīcikammāni karontā vayovuddhe tosenti hāsenti , akarontā pana tāpenti vihesenti domanassaṃ nesaṃ uppādenti, bhagavā ca tāni na karoti, tasmā ‘‘ayaṃ vayovuddhe tapatī’’ti maññamāno sappurisācāravirahitattā vā ‘‘kapaṇapuriso aya’’nti maññamāno bhagavantaṃ tapassīti āha. Tatrāyaṃ padattho – tapatīti tapo, roseti vihesetīti attho. Sāmīcikammākaraṇassetaṃ adhivacanaṃ. Tapo assa atthīti tapassī. Dutiye atthavikappe byañjanāni avicāretvā loke kapaṇapuriso tapassīti vuccati. Bhagavā pana ye akusalā dhammā lokaṃ tapanato tapanīyāni vuccanti, tesaṃ pahīnattā yasmā tapassīti saṅkhaṃ gato. Tasmā taṃ tapassitaṃ attani sampassamāno aparaṃ pariyāyamanujāni. Tatrāyaṃ vacanattho – tapantīti tapā, akusaladhammānametaṃ adhivacanaṃ. Te tape assi nirassi pahāsi viddhaṃsīti tapassī.
又婆罗门谓：年长者行礼问安则欢喜笑颜，不做时烦恼恐惧出烦心，世尊不为此，故称佛为苦行者。此处“苦行”表忿恨消除之义；为不为适当行为的对立说法，也指世俗中被称为苦行等之人。世尊所断诸恶法谓之受苦者，既已断绝故名为苦行者。自身明知此苦行义而觉知另一境界。其字面意为产生苦痛，恶法即是此谓，已断灭乃为苦行者。
Puna brāhmaṇo taṃ abhivādanādikammaṃ devalokagabbhasampattiyā devalokapaṭisandhipaṭilābhāya saṃvattatīti maññamāno bhagavati cassa abhāvaṃ disvā bhagavantaṃ apagabbhoti āha. Kodhavasena vā bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassentopi evamāha. Tatrāyaṃ vacanattho – gabbhato apagatoti apagabbho, abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo. Hīno vā gabbho assāti apagabbho. Devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgīti. Hīno vāssa mātukucchismiṃ gabbhavāso ahosīti adhippāyo. Bhagavato pana yasmā āyatiṃ gabbhaseyyā apagatā, tasmā so taṃ apagabbhataṃ attani sampassamāno aparaṃ pariyāyamanujāni. Tatra ca yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnāti etesaṃ padānaṃ evamattho daṭṭhabbo – ‘‘brāhmaṇa, yassa puggalassa anāgate gabbhaseyyā punabbhave ca abhinibbatti anuttarena maggena vihatakāraṇattā pahīnā. Gabbhaseyyāgahaṇena cettha jalābujayoni gahitā, punabbhavābhinibbattiggahaṇena itarā tisso’’pi.
复次，婆罗门因担心诸天胎果成就与再入诸天之事的关系，误以为世尊不在，见无世尊便诽谤世尊。又因忿怒，显露出世尊在母腹时对再入的过失，亦说此话。此话意为：‘胎儿未生即为未生胎者，谓是未能再得诸天之生。未生胎者即为未生胎儿。’此中所言‘未生胎与诸天胎外之别’谓是对于未来诸天胎得受不能也。‘未生胎’指胎儿尚居母腹中尚未成熟。然世尊之所以未生胎乃因其未来再入胎长久已断，故世尊自观此未生胎之义，了知其因果相续。且婆罗门当知未来再入胎长久已断者，是谓：‘未来之人无再入胎次及再入之因故断绝。’谓此再胎者因受水母胎之孕，未来再入者另有三种。
Apica gabbhassa seyyā gabbhaseyyā. Punabbhavo eva abhinibbatti punabbhavābhinibbattīti evamettha attho daṭṭhabbo. Yathā ca viññāṇaṭṭhitīti vuttepi na viññāṇato aññā ṭhiti atthi, evamidhāpi na gabbhato aññā seyyā veditabbā. Abhinibbatti ca nāma yasmā punabbhavabhūtāpi apunabbhavabhūtāpi atthi, idha ca punabbhavabhūtā adhippetā, tasmā vuttaṃ – ‘‘punabbhavo eva abhinibbatti punabbhavābhinibbattī’’ti.
且胎中有座，谓胎中之座称为胎中之寝床。所谓再入，即是再生。如此义理当了知。如经云：‘知识所立并无他处所立’，故此胎中无他寝床可知。再生即使在未来已生又未再生之中存在，此处未来已生被重视故言：‘再生者即是再生之再生’。
Evaṃ āgatakālato paṭṭhāya arasarūpatādīhi aṭṭhahi akkosavatthūhi akkosantampi brāhmaṇaṃ bhagavā dhammissaro dhammarājā dhammasāmī tathāgato anukampāya sītaleneva cakkhunā brāhmaṇaṃ olekento yaṃ dhammadhātuṃ paṭivijjhitvā desanāvilāsappattā nāma hoti, tassā dhammadhātuyā suppaṭividdhattā vigatavalāhake nabhe puṇṇacando viya ca saradakāle sūriyo viya ca brāhmaṇassa hadayandhakāraṃ vidhamento tāniyeva akkosavatthūni tena tena pariyāyena aññathā dassetvā punapi attano karuṇāvipphāraṃ aṭṭhahi lokadhammehi akampiyabhāvena paṭiladdhatādiguṇalakkhaṇaṃ pathavisamacittataṃ akuppadhammatañca pakāsento ‘‘ayaṃ brāhmaṇo kevalaṃ palitasirakhaṇḍadantavalittacatādīhi attano vuddhabhāvaṃ sallakkheti, no ca kho jānāti attānaṃ jātiyā anugataṃ jarāya anusaṭaṃ byādhino adhibhūtaṃ maraṇena abbhāhataṃ ajja maritvā puna sveva uttānaseyyadārakabhāvagamanīyaṃ . Mahantena kho pana ussāhena mama santikaṃ āgato, tadassa āgamanaṃ sātthakaṃ hotū’’ti cintetvā imasmiṃ loke attano appaṭisamaṃ purejātabhāvaṃ dassento seyyathāpi, brāhmaṇātiādinā nayena brāhmaṇassa dhammadesanaṃ vaḍḍhesi.
世尊于来时，察觉婆罗门等以无形无质等八种诽谤语污蔑世尊，世尊以法王之尊以慈悲之心如寒凉之风扫除婆罗门的心眼暗昧者。此法境界称为明了法之体性，净无污染，如满月于空，盖如秋时之日，日光普照，亦如婆罗门心中暗影消散。由此多番示现世尊之悲悯化现，具足八种遍布世间的不动之德，显示其心如大地般安定不乱。此婆罗门自觉其年老衰败，牙齿脱落，不能自知自身由生老病死之法所制，于今死后再入世间为子女父母之身。然因巨大热忱，世尊已前来其侧，彼因世尊至此心生欢喜，深念：‘我虽老衰而来世不足与我相等，今日世尊已至我，此来临有大益。’乃示以先人出生时之状，如同以婆罗门诱导之道，令婆罗门法教增益。
Tattha seyyathāpītiādīnaṃ heṭṭhā vutanayeneva attho veditabbo. Ayaṃ pana viseso – heṭṭhā vuttanayeneva hi te kukkuṭapotakā pakkhe vidhunantā taṃkhaṇānurūpaṃ viravantā nikkhamanti. Evaṃ nikkhamantānañca tesaṃ yo paṭhamataraṃ nikkhamati, so jeṭṭhoti vuccati. Tasmā bhagavā tāya upamāya attano jeṭṭhabhāvaṃ sādhetukāmo brāhmaṇaṃ pucchati – yo nu kho tesaṃ kukkuṭacchāpotakānaṃ…pe… kinti svāssa vacanīyoti. Tattha kukkuṭacchāpakānanti kukkuṭapotakānaṃ. Kinti svāssa vacanīyoti so kinti vacanīyo assa, kiṃ vattabbo bhaveyya jeṭṭho vā kaniṭṭho vāti.
此处‘如是说’等语，以下所述义理当条理明解。此譬喻之义特异，正如下所述：小鸡孵出时，鸡母将孵化完的蛋敲击后离开。离去中首个孵出者即称为最大者。故世尊以此比喻自问婆罗门：‘若谈及这些鸡蛋孵化，此中何者应称为最大？何者应称为最小？’
‘‘Jeṭṭho’’tissa, bho gotama, vacanīyoti, bho gotama, so jeṭṭho iti assa vacanīyo. Kasmāti ce? So hi nesaṃ jeṭṭhoti, yasmā so nesaṃ vuddhataroti attho. Athassa bhagavā opammaṃ sampaṭipādento evameva khoti āha, yathā so kukkuṭapotako, evaṃ ahampi. Avijjāgatāyapajāyāti avijjā vuccati aññāṇaṃ, tattha gatāya. Pajāyāti sattadhivacanametaṃ, avijjākosassa anto paviṭṭhesu sattesūpi vuttaṃ hoti. Aṇḍabhūtāyāti aṇḍe bhūtāya pajātāya sañjātāya. Yathā hi aṇḍe nibbattā ekacce sattā aṇḍabhūtāti vuccanti, evamayaṃ sabbāpi pajā avijjaṇḍakose nibbattattā aṇḍabhūtāti vuccati. Pariyonaddhāyāti tena avijjaṇḍakosena samantato onaddhāya baddhāya veṭhitāya. Avijjaṇḍakosaṃ padāletvāti taṃ avijjāmayaṃ aṇḍakosaṃ bhinditvā. Ekova loketi sakalepi lokasannivāse ahameva eko adutiyo. Anuttaraṃ sammāsambodhiṃ abhisambuddhoti uttararahitaṃ sabbaseṭṭhaṃ sammā sāmañca bodhiṃ, atha vā pasatthaṃ sundarañca bodhiṃ. Arahattamaggañāṇassetaṃ nāmaṃ, sabbaññutaññāṇassāpi nāmameva. Ubhayampi vaṭṭati. Aññesaṃ arahattamaggo anuttarā bodhi hoti, na hotīti? Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramiñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti, buddhānaṃ pana sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissarabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hotīti. Abhisambuddhoti abbhaññāsiṃ paṭivijjhiṃ, pattomhi adhigatomhīti vuttaṃ hoti.
‘最大者’这一词，尊者果德玛，此言即指最大者。何故？‘最大者’指其增长最多者。由此尊者果德玛立比喻，言若如鸡母孵化小鸡，我亦如此。所谓无明生出即生，而无明即无知，如此谓之。‘生出’谓众生于无明腹中生起。知因应于无明腹内有七生起。生即生于蛋中，称为蛋生。若鸡蛋中生者即为蛋生。蛋是无明腹也。紧闭者即谓由无明腹紧密包裹。拆破无明腹称蛋壳破裂。唯有一世界，意谓一切聚集世界即唯我一无二。成就无上正觉，即成最上正觉者，此觉彼无上无比，亦是正觉种子，既净且美丽。所谓阿拉汉道与智亦是诸名。二种皆生起。别人之阿拉汉道与不成道之说，彼彼各有差别。彼谓辟支佛之觉亦称辟支佛智，而佛给予诸种善德之总集，如国王加冕称王统领天下。故他者无成无上觉也。所称阿毗达摩之释、所得就是所成。此乃权巧之义。
Idāni yadetaṃ bhagavatā ‘‘evameva kho’’tiādinā nayena vuttaṃ opammasampaṭipādanaṃ, taṃ evaṃ atthena saṃsanditvā veditabbaṃ – yathā hi tassā kukkuṭiyā attano aṇḍesu adhisayanāditividhakiriyākaraṇaṃ, evaṃ bodhipallaṅke nisinnassa bodhisattabhūtassa bhagavato attano santāne aniccaṃ, dukkhaṃ, anattāti tividhānupassanākaraṇaṃ. Kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa aparihāni. Kukkuṭiyā tividhakiriyākaraṇena aṇḍānaṃ allasinehapariyādānaṃ viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ. Kukkuṭiyā tividhakiriyākaraṇena aṇḍakapālānaṃ tanubhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena avijjaṇḍakosassa tanubhāvo, kukkuṭiyā tividhakiriyākaraṇena kukkuṭapotakassa pādanakhatuṇḍakānaṃ thaddhakharabhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa tikkhakharavippasannasūrabhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭapotakassa pariṇāmakālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa pariṇāmakālo vaḍḍhikālo gabbhaggahaṇakālo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭapotakassa pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinibbhidākālo viya bhagavato tividhānupassanāsampādanena vipassanāñāṇagabbhaṃ gaṇhāpetvā anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā sakalabuddhaguṇasacchikatakālo veditabbo.
今诸佛言说之‘如是’递次比喻当观察其义理，譬如鸡母着于蛋上，实行三种行为。对此菩萨身，亦复如是，具足三种观法。以鸡母之行为，使蛋保持温度不凉，为菩萨三种观法中不缺失慧观。以鸡母之行为，使蛋免受外物损害，如菩萨之三种观法护持诸苦之生。以鸡母之行为，使蛋之壳足够坚硬，如菩萨三种观法所成就之正观慧熏。以鸡母之行为，蛋壳之变化时间，相当于菩萨三观所成慧增长之时。以鸡母之行为，使蛋壳以脚甲或嘴喙敲击破裂，如菩萨三观心智成熟之时。此时正以菩萨观慧所成胎果，依佛所成阿拉汉道而生，破灭无明腹壳，见知正觉之时，为众佛德实证之机。
Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassāti, brāhmaṇa, yathā tesaṃ kukkuṭapotakānaṃ paṭhamataraṃ aṇḍakosaṃ padāletvā abhinibbatto kukkuṭapotako jeṭṭho hoti, evaṃ avijjāgatāya pajāya taṃ avijjaṇḍakosaṃ padāletvā paṭhamataraṃ ariyāya jātiyā jātattā ahañhi jeṭṭho vuddhatamoti saṅkhaṃ gato, sabbaguṇehi pana appaṭisamattā seṭṭhoti.
我于世尊弟子中，称为最尊上者，就如同公鸡与雏鸡中，破坏先孵蛋壳的那只雏鸡便为最尊，上者也如此。愚昧迷惑的众生，破坏初生无明之壳，现起次第圣者之生，谓我为最尊，虽具无上周全品质而不及也。
Evaṃ bhagavā attano anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa pakāsetvā idāni yāya paṭipadāya taṃ adhigato, taṃ paṭipadaṃ pubbabhāgato pabhuti dassetuṃ āraddhaṃ kho pana me, brāhmaṇātiādimāha. Tattha āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosīti, brāhmaṇa, na mayā ayaṃ anuttaro jeṭṭhaseṭṭhabhāvo kusītena muṭṭhassatinā sāraddhakāyena vikkhittacitena adhigato, apica kho tadadhigamāya āraddhaṃ kho pana me vīriyaṃ ahosi. Bodhimaṇḍe nisinnena mayā catusammappadhānabhedaṃ vīriyaṃ āraddhaṃ ahosi, paggahitaṃ asithilappavattitaṃ. Āraddhattāyeva ca me taṃ asallīnaṃ ahosi . Na kevalañca vīriyameva, satipi me ārammaṇābhimukhabhāvena upaṭṭhitā ahosi, upaṭṭhitattāyeva ca asammuṭṭhā. Passaddho kāyo asāraddhoti kāyacittappassaddhivasena kāyopi me passaddho ahosi. Tattha yasmā nāmakāye passaddhe rūpakāyopi passaddhoyeva hoti, tasmā ‘‘nāmakāyo rūpakāyo’’ti avisesetvāva ‘‘passaddho kāyo’’ti vuttaṃ. Asāraddhoti so ca kho passaddhattāyeva asāraddho, vigatadarathoti vuttaṃ hoti . Samāhitaṃ cittaṃ ekagganti cittampi me sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya ahosi, samāhitattā eva ca ekaggaṃ acalaṃ nipphandananti. Ettāvatā jhānassa pubbabhāgapaṭipadā kathitā hoti.
世尊由此向婆罗门显示自己的无上尊贵之相，道：“如今由此修行，已得此果，愿见未来修行之初段果报。”我答婆罗门曰：“愿力已具，乃非因懈怠、散乱、散逸等而得此无上尊相。初登彼时，因坐于菩提树下，四念处禅定具足，精勤努力王不懈，所发之力令我心身清净安稳，非惟力也，念勤觉知正念皆具足。身心宁静，故名身静；名色皆安静，故名内心安定。定境心专一，意心坚立牢固。禅定之初途已详说至此。”
Idāni imāya paṭipadāya adhigataṃ paṭhamajjhānaṃ ādiṃ katvā vijjāttayapariyosānaṃ visesaṃ dassento so kho ahantiādimāha. Tattha yaṃ yāva vinicchayanayena vattabbaṃ siyā, taṃ visuddhimagge (visuddhi. 1.69) vuttameva.
以上述修行所得第一禅初果为例，详述知见智识圆满之终止境界，缘此修行之路径与般若清净道所得完全相应。
Ayaṃ kho me, brāhmaṇātiādīsu pana vijjāti viditakaraṇaṭṭhena vijjā. Kiṃ viditaṃ karoti ? Pubbenivāsaṃ. Avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tappaṭicchādakamoho. Tamoti sveva moho tappaṭicchādakaṭṭhena tamo nāma. Ālokoti sā eva vijjā obhāsakaraṇaṭṭhena ālokoti. Ettha ca vijjā adhigatāti attho, sesaṃ pasaṃsāvacanaṃ. Yojanā panettha – ayaṃ kho me vijjā adhigatā, tassa me adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. Kasmā? Yasmā vijjā uppannā. Esa nayo itarasmimpi padadvaye. Yathā tanti ettha tanti nipātamattaṃ. Satiyā avippavāsena appamattassa vīriyātāpena ātāpino kāye ca jīvite ca anapekkhātāya pahitattassa pesitattassāti attho. Idaṃ vuttaṃ hoti – yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya, vijjā uppajjeyya tamo vihaññeyya, āloko uppajjeyya, evameva mama avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno. Etassa me padhānānuyogassa anurūpameva phalaṃ laddhanti.
尊贵的婆罗门啊，所谓智慧，乃知过去世之业力轮回事。无明则为对过去世之无知，乃毁灭生死轮回迷惑的迷障。智慧即如光照明，故名智慧。此为得智之义，即完整释义以赞叹之。说至此，谓我智慧已具，旧无明被破除，烦恼灭尽。因智慧现起，如彼字句间的界限，念持正勤，精勤于身心生活，身心安稳不弃不犯。言曰，如修行者精勤不放逸回退，智慧灭除无明生明，光明现起，世尊亦如是，因故修行获果成熟。
Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhāti ayaṃ kho mama, brāhmaṇa, pubbenivāsānussatiñāṇamukhatuṇḍakena pubbe nivutthakhandhappaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā paṭhamā abhinibbhidā paṭhamā nikkhanti paṭhamā ariyājāti ahosi kukkuṭacchāpakasseva mukhatuṇḍakena vā ṃ pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti. Ayaṃ tāva pubbenivāsakathāyaṃ nayo.
这是我第一深刻体验，如公鸡破蛋壳，先破无明之壳而至第一圣生，破无明者犹如破蛋口之冠，足趾之甲破壳而出，初圣生如破壳之雏鸡出世。此理完美对应前述轮回记忆之说。
Cutupapātakathāya pana vijjāti dibbacakkhuñāṇavijjā. Avijjāti cutupapātappaṭicchādikā avijjā. Yathā pana pubbenivāsakathāyaṃ ‘‘pubbenivāsānussatiñāṇamukhatuṇḍakena pubbe nivutthakkhandhappaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā’’ti vuttaṃ, evamidha ‘‘cutupapātañāṇamukhatuṇḍakena cutupapātappaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā’’ti vattabbaṃ.
割断轮回的视角，乃天眼识所知之智慧。无明则对此轮回断相无知。如前所述破无明壳者以轮回记忆者，今应当说:“天眼开启者以识见而断除轮回迷障壳。”
Yaṃ panetaṃ paccavekkhaṇañāṇapariggahitaṃ āsavānaṃ khayañāṇādhigamaṃ brāhmaṇassa dassento ayaṃ kho me, brāhmaṇa, tatiyā vijjātiādimāha, tattha vijjāti arahattamaggavijjā. Avijjāti catusaccappaṭicchādikā avijjā. Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosīti ettha ayaṃ kho mama, brāhmaṇa, āsavānaṃ khayañāṇamukhatuṇḍakena catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyā abhinibbhidā tatiyā nikkhanti tatiyā ariyajāti ahosi kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.
那观察知所涵摄之烦恼灭尽之知识，婆罗门见知者，我谓此为第三明智之等，谓其明智者为阿拉汉之道智；而无明则为四谛障覆无明。此乃我所知之第三透彻灭境也。盖我用烦恼灭尽之知识为锐利之刀，剖破因四谛障覆之无明，故于此第三透彻灭境生起。正如鸡啄壳似，以锐利之嘴及爪挖破壳，于此壳中发生鸡，亦如鸡破卵而出，此即第三透彻，生于圣者之境，名曰鸡啄壳终生现象。
Ettāvatā kiṃ dassesīti? So hi, brāhmaṇa, kukkuṭacchāpako aṇḍakosaṃ padāletvā tato nikkhamanto sakimeva jāyati, ahaṃ pana pubbenivutthakkhandhappaṭicchādakaṃ avijjaṇḍakosaṃ bhinditvā paṭhamaṃ tāva pubbenivāsānussatiñāṇavijjāya jāto. Tato sattānaṃ cutipaṭisandhippaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā dutiyaṃ dibbacakkhuñāṇavijjāya jāto, puna catusaccappaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyaṃ āsavānaṃ khayañāṇavijjāya jāto. Evaṃ tīhi vijjāhi tikkhattuṃ jātomhi. Sā ca me jāti ariyā suparisuddhāti idaṃ dasseti. Evaṃdassento ca pubbenivāsañāṇena atītaṃsañāṇaṃ, dibbacakkhunā paccuppannānāgataṃsañāṇaṃ, āsavakkhayena sakalalokiyalokuttaraguṇanti evaṃ tīhi vijjāhi sabbepi sabbaññuguṇe pakāsetvā attano ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa dassesi.
问曰：何以示现？答曰：婆罗门，如鸡啄壳破蛋壳而生，然后破前生苦蕴之无明之壳，乃生第一前生记忆之知识。继而破断此众生死尽相障之无明之壳，得第二天眼智慧之知识。复破四谛障覆之无明壳，得第三烦恼灭尽之知识。即是说，我生于三种智慧而成就。此生即为圣洁清净之生。佛告说时，凭借前生记忆智慧了知过去，藉由天眼观察现生未来，凭烦恼灭绝启示世间及世间之外优胜之道德，借这三种智慧尽显诸法之完全周备，由此示现自己为圣洁之生之至上最尊。
Evaṃ vutte verañjo brāhmaṇoti evaṃ bhagavatā lokānukampakena brāhmaṇaṃ anukampamānena niguhitabbepi attano ariyāya jātiyā jeṭṭhaseṭṭhabhāve vijjāttayapakāsikāya dhammadesanāya vutte pītivipphāraparipuṇṇagattacitto verañjo brāhmaṇo taṃ bhagavato ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ viditvā ‘‘īdisaṃ nāmāhaṃ sabbalokajeṭṭhaṃ sabbaguṇasamannāgataṃ sabbaññuṃ ‘aññesaṃ abhivādanādikammaṃ na karotī’ti avacaṃ, dhiratthu vata, bho, aññāṇa’’nti attānaṃ garahitvā ‘‘ayaṃ dāni loke ariyāya jātiyā purejātaṭṭhena jeṭṭho, sabbaguṇehi appaṭisamaṭṭhena seṭṭho’’ti niṭṭhaṃ gantvā bhagavantaṃ etadavoca – jeṭṭho bhavaṃ gotamo seṭṭho bhavaṃ gotamoti. Evañca pana vatvā puna taṃ bhagavato dhammadesanaṃ abbhanumodamāno abhikkantaṃ bho gotamātiādimāha. Taṃ vuttatthamevāti.
佛语已毕，污秽婆罗门以慈悲心向彼施恩，隐讳宣扬自己圣洁生之至高地位。因示知三种智慧令其欢喜满心。婆罗门识得佛为圣洁生之大最上者，乃言：我今自称为诸世界至上，应无不善，而全知；他们余人向我行礼无礼，实为无智。尔后遂自省曰：今我在世间为圣洁生中之先生成就，无人出其右，皆具众德。遂往见佛而说曰：我为至高无上，得尊者果德玛所教法中，希求世间无上璞玉观法。佛听已，彼即从善根而欢喜，称赞世尊，谓之伟大启示，言明正旨。此为所说之义。
2. Sīhasuttavaṇṇanā2. 狮子经注释
§12
12. Dutiye abhiññātāti ñātā paññātā pākaṭā. Santhāgāreti mahājanassa vissamanatthāya kate agāre. Sā kira santhāgārasālā nagaramajjhe ahosi, catūsu ṭhānesu ṭhitānaṃ paññāyati, catūhi disāhi āgatamanussā paṭhamaṃ tattha vissamitvā pacchā attano attano phāsukaṭṭhānaṃ gacchanti. Rājakulānaṃ rajjakiccasantharaṇatthāya kataṃ agārantipi vadantiyeva. Tattha hi nisīditvā licchavirājāno rajjakiccaṃ santharanti karonti vicārenti. Sannisinnāti tesaṃ nisīdanatthaññeva paññattesu mahārahavarapaccattharaṇesu samussitasetacchattesu āsanesu sannisinnā. Anekapariyāyena buddhassa vaṇṇaṃ bhāsantīti rājakule kiccañceva lokatthacariyañca vicāretvā anekehi kāraṇehi buddhassa vaṇṇaṃ bhāsanti kathenti dīpenti. Paṇḍitā hi te rājāno saddhā pasannā sotāpannāpi sakadāgāminopi anāgāminopi ariyasāvakā, te sabbepi lokiyajaṭaṃ chinditvā buddhādīnaṃ tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhāsanti. Tattha tividho buddhavaṇṇo nāma cariyavaṇṇo, sarīravaṇṇo, guṇavaṇṇoti. Tatrime rājāno cariyāya vaṇṇaṃ ārabhiṃsu – ‘‘dukkaraṃ vata kataṃ sammāsambuddhena kappasatasahassādhikāni cattāri asaṅkheyyāni dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samattiṃsa pāramiyo pūrentena, ñātatthacariyaṃ, lokatthacariyaṃ, buddhacariyaṃ matthakaṃ pāpetvā pañca mahāpariccāge pariccajantenā’’ti aḍḍhacchakkehi jātakasatehi buddhavaṇṇaṃ kathentā tusitabhavanaṃ pāpetvā ṭhapayiṃsu.
第十二 题为第二种通达者，即彼所认识、所了知、所显现之义。所谓聚集，指为大众利益构建之居所。说该聚集屋居于城中，安立于四处，到来人众循序进入，先观瞻此地，后各自返回本处。对于王室事务，有所谓王臣、贵族在此入座研议。所谓入座者，乃众多官吏置于高阶大棚顶下座席中，肃肃严严，从多角度议论佛之风范。诸王皆为智者，具坚定信念已入小乘、中乘、上乘外道皆非，均断俗世网罗，讲述佛及三宝三珍之尊贵光辉。在此讲述佛之三种功德，即行为之功德、身体之功德及具足品质之功德。诸王由行为起称赞佛言：“历伽千百劫，佛供养菩萨供养远胜无量，修持十波罗蜜，入于十上师道，成就三十波罗蜜，出家护持佛法，舍弃一切大奉献。” 由诵百部本生故事，皆引颂赞佛于忉利天宫。
Dhammassavaṇṇaṃ bhāsantā pana ‘‘tena bhagavatā dhammo desito, nikāyato pañca nikāyā, piṭakato tīṇi piṭakāni, aṅgato nava aṅgāni, khandhato caturāsītidhammakkhandhasahassānī’’ti koṭṭhāsavasena dhammaguṇaṃ kathayiṃsu.
讲述法之声闻中有言：由世尊所说之法，分成经部共五部，藏法共三藏，诸律分为九节。受覆所藏八万四千法集群体，借此讲述法之功德。
Saṅghassa vaṇṇaṃ bhāsantā satthu dhammadesanaṃ sutvā ‘‘paṭiladdhasaddhā kulaputtā bhogakkhandhañceva ñātiparivaṭṭañca pahāya setacchattaṃ oparajjaṃ senāpatiseṭṭhibhaṇḍāgārikaṭṭhānantarādīni agaṇetvā nikkhamma satthu varasāsane pabbajanti. Setacchattaṃ pahāya pabbajitānaṃ bhaddiyarājamahākappinapukkusātiādīnaṃ rājapabbajitānaṃyeva buddhakāle asītisahassāni ahesuṃ. Anekakoṭisataṃ dhanaṃ pahāya pabbajitānaṃ pana yasakulaputtasoṇaseṭṭhiputtaraṭṭhapālakulaputtādīnaṃ paricchedo natthi. Evarūpā ca evarūpā ca kulaputtā satthu sāsane pabbajantī’’ti pabbajjāsaṅkhepavasena saṅghaguṇe kathayiṃsu.
讲述僧团之德者，谓听佛所说法，获得坚定信解者，出于贵族子弟，舍弃财富家产与亲属，越舍城门，背弃王舍城护卫，入于尊圣佛法所教出家。舍家弃城已出家者，可计逾三万八千余人。众多贵族子弟舍弃财富，迎入出家人列中，许多贵族子弟无此份额限定。如此等家族子弟进出于尊圣法中修行，逐渐成就尊圣三宝所护之教法功德。
Sīhosenāpatīti evaṃnāmako senāya adhipati. Vesāliyañhi satta sahassāni satta satāni satta ca rājāno. Te sabbepi sannipatitvā sabbesaṃ manaṃ gahetvā ‘‘raṭṭhaṃ vicāretuṃ samatthaṃ ekaṃ vicinathā’’ti vicinantā sīhaṃ rājakumāraṃ disvā ‘‘ayaṃ sakkhissatī’’ti sanniṭṭhānaṃ katvā tassa rattamaṇivaṇṇaṃ kambalapariyonaddhaṃ senāpaticchattaṃ adaṃsu. Taṃ sandhāya vuttaṃ – ‘‘sīho senāpatī’’ti. Nigaṇṭhasāvakoti nigaṇṭhassa nāṭaputtassa paccayadāyako upaṭṭhāko. Jambudīpatalasmiñhi tayo janā nigaṇṭhānaṃ aggupaṭṭhākā – nāḷandāyaṃ, upāli gahapati, kapilapure vappo sakko, vesāliyaṃ ayaṃ sīho senāpatīti. Nisinnohotīti sesarājūnaṃ parisāya antarantare āsanāni paññāpayiṃsu, sīhassa pana majjhe ṭhāneti tasmiṃ paññatte mahārahe rājāsane nisinno hoti. Nissaṃsayanti nibbicikicchaṃ addhā ekaṃsena, na hete yassa vā tassa vā appesakkhassa evaṃ anekasatehi kāraṇehi vaṇṇaṃ bhāsanti.
狮军统帅者，名号即如是。于舍卫城有七万七千七百七王，他们皆共聚集，心志一致，商议道：“为了治理国事，谁最合适，便选他为一人。”彼时他们见到狮子王子，认为“他必胜任此任”，遂定此人驻足于此，夜以继日，以珍珠宝饰的袈裟加披，授其为军头，称之为“狮军统帅”。对此曾说：“狮军统帅”也。尼乾陀萨伐迦，即尼乾陀的长子，托事者，侍从者。在恒河以南有三位众尼乾陀的总导者，分别为：那兰陀、富户居士、迦毗罗城者萨咖，以及此舍卫的狮军统帅。众长老群坐中，诸诸侯之间设置座位，而狮子居于中央之地，此座乃盛大王座。诸众皆心怀敬畏却不敢妄言，因缘由多，莫不赞扬其美名。
Yena nigaṇṭho nāṭaputto tenupasaṅkamīti nigaṇṭho kira nāṭaputto ‘‘sacāyaṃ sīho kassacideva samaṇassa gotamassa vaṇṇaṃ kathentassa sutvā samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, mayhaṃ parihāni bhavissatī’’ti cintetvā paṭhamataraṃyeva sīhaṃ senāpatiṃ etadavoca – ‘‘senāpati imasmiṃ loke ‘ahaṃ buddho ahaṃ buddho’ti bahū vicaranti. Sace tvaṃ kassaci dassanāya upasaṅkamitukāmo ahosi, maṃ puccheyyāsi. Ahaṃ te yuttaṭṭhānaṃ pesessāmi, ayuttaṭṭhānato nivāressāmī’’ti. So taṃ kathaṃ anussaritvā ‘‘sace maṃ pesessati, gamissāmi. No ce, na gamissāmī’’ti cintetvā yena nigaṇṭho nāṭaputto, tenupasaṅkami.
有一时，尼乾陀长子前来拜访。此尼乾陀长子称：“近日听闻狮军统帅中有人议论释迦牟尼尊者之美德，欲前去瞻仰，恐对我有害。”于是他先至狮军统帅处言道：“在这世间，众人常说‘我是佛，我是佛’。若汝有意前去瞻仰某位释迦牟尼比库，可询我。我将为汝指明路，引导汝往。”狮军统帅思虑权衡后默许：“若为我指路，我必往；若不指，我便不去。”遂迎接尼乾陀长子前来。
Athassa vacanaṃ sutvā nigaṇṭho mahāpabbatena viya balavasokena otthaṭo ‘‘yattha dānissāhaṃ gamanaṃ na icchāmi, tattheva gantukāmo jāto, hatohamasmī’’ti anattamano hutvā ‘‘paṭibāhanupāyamassa karissāmī’’ti cintetvā kiṃ pana tvantiādimāha. Evaṃ vadanto vicarantaṃ goṇaṃ daṇḍena paharanto viya jalamānaṃ padīpaṃ nibbāpento viya bhattabharitaṃ pattaṃ nikkujjanto viya ca sīhassa uppannapītiṃ vināsesi. Gamiyābhisaṅkhāroti hatthiyānādīnaṃ yojāpanagandhamālādiggahaṇavasena pavatto payogo. So paṭippassambhīti so vūpasanto.
尼乾陀长子听后，心如高山般沉稳有力，毅然道：“我不欲随那布施者前往，宁愿留在原地。既已决计，愿寻退路。”又说：“若反抗策划已失，我必施行对策。”如此行思时，在众聚中如持杖击打众人一般，令诸众惊慌，烧毁灯火，令在场手持餐布者惊怖不安，最终摧毁狮军之兴起。随之起身，带领象马戎兵队伍，携佩挂花环装饰，准备出发。此乃镇定之举，表明安静无扰。
Dutiyampi khoti dutiyavārampi. Imasmiñca vāre buddhassa vaṇṇaṃ bhāsantā tusitabhavanato paṭṭhāya yāva mahābodhipallaṅkā dasabalassa heṭṭhā pādatalehi upari kesaggehi paricchinditvā dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhānaṃ vasena sarīravaṇṇaṃ kathayiṃsu. Dhammassa vaṇṇaṃ bhāsantā ‘‘ekapadepi ekabyañjanepi avakhalitaṃ nāma natthī’’ti sukathitavaseneva dhammaguṇaṃ kathayiṃsu. Saṅghassa vaṇṇaṃ bhāsantā ‘‘evarūpaṃ yasasirivibhavaṃ pahāya satthu sāsane pabbajitā na kosajjapakatikā honti, terasasu pana dhutaṅgaguṇesu paripūrakārino hutvā sattasu anupassanāsu kammaṃ karonti, aṭṭhatiṃsārammaṇavibhattiyo vaḷañjentī’’ti paṭipadāvasena saṅghaguṇe kathayiṃsu.
第二个时节，乃次周内，众人议论佛陀美德。彼时从忉利天引见诸相至大觉处，悉以妙相对体色加以描写。论及法义，称其“无一字无一相有所缺缺”，美言之道彰显法之功德。论及僧团，言其庄严荣耀，远离贵族纷争，不染污染，修习十三种十二种漏尽功德，灭除七种不净，复以三十八种庄严功德丰饶而完备，乃僧行之正道。
Tatiyavāre pana buddhassa vaṇṇaṃ bhāsamānā ‘‘itipi so bhagavā’’ti suttantapariyāyeneva buddhaguṇe kathayiṃsu, ‘‘svākkhāto bhagavatā dhammo’’tiādinā suttantapariyāyeneva dhammaguṇe, ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā suttantapariyāyeneva saṅghaguṇe ca kathayiṃsu. Tato sīho cintesi – ‘‘imesañca licchavirājakumārānaṃ tatiyadivasato paṭṭhāya buddhadhammasaṅghaguṇe kathentānaṃ mukhaṃ nappahoti, addhā anomaguṇena samannāgatā so bhagavā, imaṃ dāni uppannaṃ pītiṃ avijahitvāva ahaṃ ajja sammāsambuddhaṃ passissāmī’’ti. Athassa ‘‘kiṃ hi me karissanti nigaṇṭhā’’ti vitakko udapādi. Tattha kiṃ hi me karissantīti kiṃ nāma mayhaṃ nigaṇṭhā karissanti. Apalokitā vā anapalokitā vāti āpucchitā vā anāpucchitā vā. Na hi me te āpucchitā yānavāhanasampattiṃ, na ca issariyavisesaṃ dassanti, nāpi anāpucchitā harissanti, aphalaṃ etesaṃ āpucchananti adhippāyo.
第三周时，赞颂佛之美德者云：“彼世尊真如所说，佛法清晰广传，众贤弟子实修演习。”狮军心想：“此三位自由城王子，第三日聚集赞颂佛法僧之美德，其情势庄严，面容不言不笑，具足非凡之德，真是世尊，我今怀无上欢喜，必当现见正自觉者。”遂生念：“我狮军将如何应对尼乾陀等人？”怀疑顿生，思量诸因缘是否已被忽略，是否要防范。犹豫不决，既无求问亦无被问，因彼不问不求，亦不示威，非无果报之人追问也。
Vesāliyā niyyāsīti yathā hi gimhakāle deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā thokameva gantvā tiṭṭhati nappavattati, evaṃ sīhassa paṭhamadivase ‘‘dasabalaṃ passissāmī’’ti uppannāya pītiyā nigaṇṭhena paṭibāhitakālo. Yathāpi dutiyadivase deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā thokaṃ gantvā vālikāpuñjaṃ paharitvā appavattaṃ hoti, evaṃ sīhassa dutiyadivase ‘‘dasabalaṃ passissāmī’’ti uppannāya pītiyā nigaṇṭhena paṭibāhitakālo. Yathā tatiyadivase deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā purāṇapaṇṇasukkhadaṇḍakaṭṭhakacavarādīni parikaḍḍhantaṃ vālikāpuñjaṃ bhinditvā samuddaninnameva hoti, evaṃ sīho tatiyadivase tiṇṇaṃ vatthūnaṃ guṇakathaṃ sutvā uppanne pītipāmojje ‘‘aphalā nigaṇṭhā nipphalā nigaṇṭhā, kiṃ me ime karissanti, gamissāmahaṃ satthusantika’’nti manaṃ abhinīharitvā vesāliyā niyyāsi. Niyyanto ca ‘‘cirassāhaṃ dasabalassa santikaṃ gantukāmo jāto, na kho pana me yuttaṃ aññātakavesena gantu’’nti ‘‘yekeci dasabalassa santikaṃ gantukāmā, sabbe nikkhamantū’’ti ghosanaṃ kāretvā pañcarathasatāni yojāpetvā uttamarathe ṭhito tehi ceva pañcahi rathasatehi mahatiyā ca parisāya parivuto gandhapupphacuṇṇavāsādīni gāhāpetvā niyyāsi. Divā divassāti divasassa ca divā, majjhanhike atikkantamatte.
舍卫城外，类似旱季时分，天神浴水入河，步步为营不作激浪，宛如稳立，狮军第一天满怀喜悦道：“今日必见十力”，因而被尼乾陀逼时。次日如天神入水伏流波浪，狮军第二天深感喜悦，仍被逼时。第三日如天神折枝破篙攻击拥水花丛，不使水暴涨，狮军于第三天听闻三种妙法，欢喜不已，虽知尼乾陀等徒劳无获，然念作：“这些尼乾陀无益，徒劳无功，我且前往佛陀处。”遂起程至舍卫城。出城时宣告：“吾久愿近十力而今成，无意随他去邪途。诸多欲得十力者尽可出行。”随从五百强兵乘五百战车，配以大规模众臣香花、裹身锦缎等，辗转前进。昼夜兼程，正如庄严中度过。
Yena bhagavā tenupasaṅkamīti ārāmaṃ pavisanto dūratova asīti-anubyañjana-byāmappabhā-dvattiṃsa-mahāpurisalakkhaṇāni chabbaṇṇaghanabuddharasmiyo ca disvā ‘‘evarūpaṃ nāma purisaṃ evaṃ āsanne vasantaṃ ettakaṃ kālaṃ nāddasaṃ, vañcito vatamhi, alābhā vata me’’ti cintetvā mahānidhiṃ disvā daliddapuriso viya sañjātapītipāmojjo yena bhagavā tenupasaṅkami. Dhammassa cānudhammaṃ byākarontīti bhotā gotamena vuttakāraṇassa anukāraṇaṃ kathenti. Kāraṇavacano hettha dhammasaddo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viya. Kāraṇanti cettha tathāpavattassa saddassa attho adhippeto tassa pavattihetubhāvato. Atthappayutto hi saddappayogo. Anukāraṇanti eso eva parehi tathā vuccamāno. Sahadhammiko vādānuvādoti. Parehi vuttakāraṇehi sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo vā koci appamattakopi viññūhi garahitabbaṃ ṭhānaṃ kāraṇaṃ na āgacchati. Idaṃ vuttaṃ hoti – kiṃ sabbākārenapi tava vāde gārayhaṃ kāraṇaṃ natthīti. Anabbhakkhātukāmāti na abhūtena vattukāmā. Atthi sīhapariyāyotiādīnaṃ attho verañjakaṇḍe āgatanayeneva veditabbo. Paramenaassāsenāti catumaggacatuphalasaṅkhātena uttamena. Assāsāya dhammaṃ desemīti assāsanatthāya santhambhanatthāya dhammaṃ desemi. Iti bhagavā aṭṭhahaṅgehi sīhassa senāpatissa dhammaṃ desesi.
世尊由此而前往，入园时，远远观察。见诸多特征皆显，具有三十二相和六十四种大人相，身体周遍披覆浓密色彩，光辉照耀佛光。如是观察此人，心中思惟：『居此座位之人，长时久坐未见，实为落败，果无所得。』观其心如大海之深，贫苦之人带着忧伤与悲苦而来，如此时世尊则前去迎接。正法的论述，于世尊所宣说的原因，应当如是言：作因之语，此处的“因”字是指词义，乃指缘起般若相续的分别智。因者，此处乃应以其缘起的意义理解。所谓“随缘”则是与前者相同之意。它表示缘法相依，谓与他人（说法人）互为辅助关系。若是别人在说，已成他缘，而你之论说，或他之转述，若稍有智慧者不可轻易驳倒，是故此论因果相做连结。此乃言“难道万事皆无理由，必无因由乎？”意思即如此。所谓“不欲分破者”，并非指不存在想破坏之心，而是指在“正因”与“正知”中有其不可破坏的实理。譬如“狮子比喻”等释义，均应参照相关经典章节详见。所谓“善依之极”，此乃四圣谛四果最胜。所谓“因说法”，意为为教授、阻止迷乱而宣说正法。由此，世尊以八种狮子军大将之象，为人间正法布教明示。
Anuviccakāranti anuviditvā cintetvā tulayitvā kattabbaṃ karohīti vuttaṃ hoti. Sādhu hotīti sundaro hoti. Tumhādisasmiñhi maṃ disvā maṃ saraṇaṃ gacchante nigaṇṭhaṃ disvā nigaṇṭhaṃ saraṇaṃ gacchante ‘‘kiṃ ayaṃ sīho diṭṭhadiṭṭhameva saraṇaṃ gacchatī’’ti garahā uppajjati, tasmā anuviccakāro tumhādisānaṃ sādhūti dasseti. Paṭākaṃ parihareyyunti te kira evarūpaṃ sāvakaṃ labhitvā ‘‘asuko nāma rājā vā rājamahāmatto vā seṭṭhi vā amhākaṃ saraṇaṃ gato sāvako jāto’’ti paṭākaṃ ukkhipitvā nagare ghosentā āhiṇḍanti. Kasmā? Evaṃ no mahantabhāvo āvibhavissatīti ca. Sace panassa ‘‘kimahaṃ etesaṃ saraṇaṃ gato’’ti vippaṭisāro uppajjeyya, tampi so ‘‘etesaṃ me saraṇagatabhāvaṃ bahū jānanti, dukkhaṃ idāni paṭinivattitu’’nti vinodetvā na paṭikkamissatīti ca. Tenāha – ‘‘paṭākaṃ parihareyyu’’nti. Opānabhūtanti paṭiyattaudapāno viya ṭhitaṃ. Kulanti tava nivesanaṃ. Dātabbaṃ maññeyyāsīti pubbe dasapi vīsatipi saṭṭhipi jane āgate disvā natthīti avatvā desi, idāni maṃ saraṇaṃ gatakāraṇamatteneva mā imesaṃ deyyadhammaṃ upacchindi. Sampattānañhi dātabbamevāti ovadi. Sutaṃ metaṃ, bhanteti kuto sutanti? Nigaṇṭhānaṃ santikā. Te kira kulagharesu evaṃ pakāsenti ‘‘mayaṃ yassa kassaci sampattassa dātabbanti vadāma, samaṇo pana gotamo ‘mayhameva dānaṃ dātabbaṃ nāññesaṃ, mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ, mayhameva dinnaṃ dānaṃ mahapphalaṃ, nāññesaṃ, mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesa’nti evaṃ vadatī’’ti. Taṃ sandhāya ayaṃ ‘‘sutaṃ meta’’nti āha.
所谓“反复思量者”，是指细心思考、权衡斟酌，应当如何行事，谓此如是说。是为善妙之人也。诸人见汝等，投奔皈依我；见外道亦投其门，议论说：“此狮子，仅护己见，何足采依？”彼时心中生嫌怨，因是反复思量，则显出对你们为善的态度。那些投弃旗帜之人，说有弟子得到，“比某王、重要官员、富商界首领”等皈依，便高举旗帜，进城鸣告斥责；缘何如此？乃因他们不愿盛大缘故降临。若有人质疑：“我为何投靠这些人？”那人必回答：“他们甚众，了解我皈依的事实，如今苦难难忍，故不退转。”因此谓之“举旗帜行动”。所谓“嚣张者”，是指站立如赴决斗一般。吾等之家是所居所。若以前曾多次施予礼物，有二十、六十人至，见此则言无，故不宜教诲。如今我投归皈依，且勿让他们损害此道义。财物必奉献，无他谓。闻知此事，何处传闻？乃近于外道。彼等亦于族里言说：“我们是某人财物的奉献者，而释迦牟尼比库告言：此物当由我享受，无他人分享，乃我比库众，捐献之物被我享，极为功德无量，不归他人。”依此意而说：“据闻如此。”
Anupubbiṃ kathanti dānānantaraṃ sīlaṃ, sīlānantaraṃ saggaṃ, saggānantaraṃ magganti evaṃ anupaṭipāṭikathaṃ. Tattha dānakathanti idaṃ dānaṃ nāma sukhānaṃ nidānaṃ, sampattīnaṃ mūlaṃ, bhogānaṃ patiṭṭhā, visamagatassa tāṇaṃ leṇaṃ gati parāyaṇaṃ, idhalokaparalokesu dānasadiso avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi. Idañhi avassayaṭṭhena ratanamayasīhāsanasadisaṃ, patiṭṭhānaṭṭhena mahāpathavīsadisaṃ, ārammaṇaṭṭhena ālambanarajjusadisaṃ. Idañhi dukkhanittharaṇaṭṭhena nāvā, samassāsanaṭṭhena saṅgāmasūro, bhayaparittāṇaṭṭhena susaṅkhatanagaraṃ, maccheramalādīhi anupalittaṭṭhena padumaṃ, tesaṃ nidahanaṭṭhena aggi, durāsadaṭṭhena āsiviso, asantāsanaṭṭhena sīho, balavantaṭṭhena hatthī, abhimaṅgalasammataṭṭhena setavasabho, khemantabhūmisampāpanaṭṭhena valāhako assarājā. Dānaṃ nāmetaṃ mayā gatamaggo, mayheso vaṃso, mayā dasa pāramiyo pūrentena velāmamahāyañño, mahāgovindamahāyañño, mahāsudassanamahāyañño, vessantaramahāyaññoti, anekamahāyaññā pavattitā, sasabhūtena jalitaaggikkhandhe attānaṃ niyyādentena sampattayācakānaṃ cittaṃ gahitaṃ. Dānañhi loke sakkasampattiṃ deti mārasampattiṃ brahmasampattiṃ, cakkavattisampattiṃ, sāvakapāramīñāṇaṃ, paccekabodhiñāṇaṃ, abhisambodhiñāṇaṃ detīti evamādidānaguṇappaṭisaṃyuttaṃ kathaṃ.
但依次序而说，先论布施继之戒律，而后乃天上往生及道业，依此顺序而述。论布施，则谓此布施是诸幸福因，是成就根本，是财富根基，是享用依凭，是安稳寄托，是归趣所依。此世与他世，难得如布施之供养受用根本，安稳依凭，寄托所归。布施得以如珍宝镀金狮座般稳固，如广阔大地般坚实，如依赖与缚绳如法；往生境界乃似大梁柱之支持。为解决苦难，犹若大舟，为应行教法，似战神，护持安稳之城，如莲花为出离障碍所未染着。其毁灭者如火，毒蛇为难抵之物，不安稳者如狮，强大者如象，备受祝福者如白牛，具安稳地者如火龙王。布施者的因缘，与我一脉相承，吾于众多生世中，具足布施十波罗蜜。曾开设大盛大法会，奉献于诸佛之盛典，供养许多福田，成就众多大法会，激发众生心以安住财施。世间依布施，得闻天神之慧，得降魔力，得生梵天福乐，具足转轮圣王之财富，获得比库的波罗蜜忍智、辟支佛智、无上正等觉智。如此以布施因而连接诸功德，详述如是。
Yasmā pana dānaṃ dento sīlaṃ samādātuṃ sakkoti, tasmā tadanantaraṃ sīlakathaṃ kathesi. Sīlakathanti sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ. Sīlaṃ nāmetaṃ mama vaṃso , ahaṃ saṅkhapālanāgarājakāle bhūridattanāgarājakāle campeyyanāgarājakāle sīlavarājakāle mātuposakahatthirājakāle chaddantahatthirājakāleti anantesu attabhāvesu sīlaṃ paripūresiṃ. Idhalokaparalokasampattīnañhi sīlasadiso avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyaṇaṃ natthi, sīlālaṅkārasadiso alaṅkāro natthi, sīlapupphasadisaṃ pupphaṃ natthi, sīlagandhasadiso gandho natthi. Sīlālaṅkārena hi alaṅkataṃ sīlagandhānulittaṃ sadevakopi loko olokento tittiṃ na gacchatīti evamādisīlaguṇappaṭisaṃyuttaṃ kathaṃ.
又谓布施后，继而说戒律。戒者，即名为戒，是财富根本，是安稳依凭，是寄托缚绳，是归趣所依。我自身家族，生于众多善法之时，历经诸显赫王如熏陀王、施多王、善律王、母护王、藏象王等时代，亦践行诸多自身本质功德而成就戒行。他世及现世，亦无过于戒的依凭稳固，无过于戒饰之装饰，无过于戒花之芬芳，无过于戒香之气味。因戒之庄严装饰熏香，天众亦不以吝惜而轻视，因此戒德回向诸天世间。以此起首，详述戒之殊胜品德。
‘‘Idaṃ pana sīlaṃ nissāya ayaṃ saggo labbhatī’’ti dassetuṃ sīlānantaraṃ saggakathaṃ kathesi. Saggakathanti ‘‘ayaṃ saggo nāma iṭṭho kanto manāpo, niccamettha kīḷā, niccaṃ sampattiyo labbhanti, cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ anubhavanti, tāvatiṃsā tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassānī’’ti evamādisaggaguṇappaṭisaṃyuttaṃ kathaṃ. Saggasampattiṃ kathayantānañhi buddhānaṃ mukhaṃ nappahoti. Vuttampi cetaṃ – ‘‘anekapariyāyena khvāhaṃ, bhikkhave, saggakathaṃ katheyya’’ntiādi (ma. ni. 3.255).
“缘此戒，得以生天”——为表明戒律的因果，遂述天界。天者，即喜乐、悦心之境；常在彼处游戏娱乐，常常享受诸丽福。四大王天、九十万四千诸天，得闻天上妙乐，三十三天中他亦常居，有三十三万天，每千年为一劫，天寿长久，享无上乐。天福盛大之报，诸佛为其所说，未尝罢休。曾言：“多种方式，彼时彼地，为诸比库多方述说天界。”
Evaṃ saggakathāya palobhetvā pana hatthiṃ alaṅkaritvā tassa soṇḍaṃ chindanto viya ‘‘ayampi saggo anicco addhuvo, na ettha chandarāgo kattabbo’’ti dassanatthaṃ ‘‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’tiādinā (ma. ni. 1.235-236; 2.42) nayena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi. Tattha ādīnavoti doso. Okāroti avakāro lāmakabhāvo. Saṃkilesoti tehi sattānaṃ saṃsāre saṃkilissanaṃ. Yathāha – ‘‘saṃkilissanti vata, bho, sattā’’ti (ma. ni. 2.351).
因为对天果之爱恋，以至装饰象征，象征奉献并斩除恶习，披剃鬓发如同剃发者。言此亦表明天之无常与变化，告诫勿生贪欲及瞋恨。此谓烦恼之根本，谓情绪失调之没落。因烦恼必致众生受轮回苦难常扰。如经所述：“众生必被烦恼所缠绕。”因此此处述烦恼之害，详宣其败坏与打垮原理。
Evaṃ kāmādīnavena tajjetvā nekkhamme ānisaṃsaṃ pakāsesi. Kallacittanti arogacittaṃ. Sāmukkaṃsikāti sāmaṃ ukkaṃsikā attanāyeva uddharitvā gahitā, sayambhuñāṇena diṭṭhā asādhāraṇā aññesanti attho. Kā pana sāti? Ariyasaccadesanā. Tenevāha – dukkhaṃ samudayaṃ nirodhaṃ magganti. Virajaṃ vītamalanti rāgarajādīnaṃ abhāvā virajaṃ, rāgamalādīnaṃ vigatattā vītamalaṃ. Dhammacakkhunti idha sotāpattimaggo adhippeto. Tassa uppattiākāradassanatthaṃ yaṃkiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti āha. Tañhi nirodhaṃ ārammaṇaṃ katvā kiccavasena evaṃ sabbasaṅkhataṃ paṭivijjhantaṃ uppajjati. Diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo. Esa nayo sesesupi. Tiṇṇā vicikicchā anenāti tiṇṇavicikiccho. Vigatā kathaṃkathā assāti vigatakathaṃkatho. Visārajjaṃ pattoti vesārajjappatto. Kattha? Satthusāsane. Nāssa paro paccayo, na paraṃ saddhāya ettha vattatīti aparappaccayo.
如是断除欲乐等苦恼后，显现出出家修道的因缘。所谓恶心者，谓病痛之心。所谓断除根本，谓亲自将其拔除；凭自身能力提升，观察具足智慧境界，发现了寻求他者难以企及的道理。那么什么是真正的存在呢？是圣谛的宣说。正如其所言，苦、集、灭、道四谛，即苦谛、集谛、灭谛、道谛。清净无染，斩断贪嗔痴等烦恼的无染性，称为清净；无欲无垢的远离状态，是离贪欲等恶染之本质。法轮转动，指此处初果须陀洹果之道为尊胜者。出于对生起苦行因缘的示现，世尊称一切集谛即为灭谛。依此灭谛为缘起，以此方式执行作用，世间所有有为法均依此生起。见得该为真谛理，即为真理实相。此义贯穿所有诸法终极义。止息怀疑即可明确无疑断绝三种疑惑。断相实指断绝言说；成无垢境为无垢境界。何处呢？在世尊教法中。未有他法依止，彼此信受之外亦无他外因，故不生他缘。
Pavattamaṃsanti pakatiyā pavattaṃ kappiyamaṃsaṃ mūlaṃ gahetvā antarāpaṇe pariyesāhīti adhippāyo. Sambahulā nigaṇṭhāti pañcasatamattā nigaṇṭhā. Thūlaṃ pasunti thūlaṃ mahāsarīraṃ gokaṇṇamahiṃsasūkarasaṅkhātaṃ pasuṃ. Uddissakatanti attānaṃ uddisitvā kataṃ, māritanti attho. Paṭiccakammanti svāyaṃ taṃ maṃsaṃ paṭicca taṃ pāṇavadhakammaṃ phusati. Tañhi akusalaṃ upaḍḍhaṃ dāyakassa, upaḍḍhaṃ paṭiggāhakassa hotīti nesaṃ laddhi. Aparo nayo – paṭiccakammanti attānaṃ paṭiccakataṃ. Atha vā paṭiccakammanti nimittakammassetaṃ adhivacanaṃ, taṃ paṭiccakammaṃ ettha atthīti maṃsampi paṭiccakammanti vuttaṃ. Upakaṇṇaketi kaṇṇamūle. Alanti paṭikkhepavacanaṃ, kiṃ imināti attho. Na ca paneteti ete āyasmanto dīgharattaṃ avaṇṇakāmā hutvā avaṇṇaṃ bhāsantāpi abbhācikkhantā na jiridanti, abbhakkhānassa antaṃ na gacchantīti attho. Atha vā lajjanatthe idaṃ jiridantīti padaṃ daṭṭhabbaṃ, na lajjantīti attho.
所谓流通肉类，是指从中间买卖获取被允许的肉食根源，乃至于屠宰时所行种种动作，通称为掌权或主导。众多紧缚者，约有五百左右，谓紧缚者即外道。体大者所杀，如庞大的尸体，犊牛、驴和野猪等，都是所杀之牲畜。所谓主宰，即自主决定杀害的意图。因果行为，谓自身之肉，依此产生杀生业。该不善业由施与者与受者共同承担，故双方均获利。另一通说，谓因果业为自身所作。又或解释因果业为表相业，此处因果业即指肉类因果业。上耳，即指耳根。受损指拒绝，此为对拒绝的反语，意指何谓拒绝？非此则彼。长久不思恶，虽言辞不美，亦不衰落，得终不灭也。又或此故羞耻尚存，故非衰落之义。
3. Assājānīyasuttavaṇṇanā3. 良马经注释
§13
13. Tatiye aṅgehīti guṇaṅgehi. Tassaṃ disāyaṃ jāto hotīti tassaṃ sindhunadītīradisāyaṃ jāto hoti. Aññepi bhadrā assājānīyā tattheva jāyanti. Allaṃ vā sukkhaṃ vāti allatiṇaṃ vā sukkhatiṇaṃ vā. Nāññe asse ubbejetāti aññe asse na ubbejeti na paharati na ḍaṃsati na kalahaṃ karoti. Sāṭheyyānīti saṭhabhāvo. Kūṭeyyānīti kūṭabhāvo. Jimheyyānīti jimhabhāvo. Vaṅkeyyānīti vaṅkabhāvā. Iccassa catūhipi padehi asikkhitabhāvova kathito . Vāhīti vahanasabhāvo dinnovādapaṭikaro. Yāvajīvitamaraṇapariyādānāti yāva jīvitassa maraṇena pariyosānā. Sakkaccaṃ paribhuñjatīti amataṃ viya paccavekkhitvā paribhuñjati. Purisathāmenātiādīsu ñāṇathāmādayo kathitā. Saṇṭhānanti osakkanaṃ paṭippassaddhi.
三者指品质属性。在某方位出生，即指在那条河流之滨所生。还有其他优秀者应当亦出生于该地。欢喜或痛苦，能令其高兴或悲伤。其他之物生长则不生长、不伤害、不咬、不争斗。所谓亲族，即血缘关系；歪曲者，指性格偏差者；懒散者，指怠惰懈怠之人；弯曲者，指毕竟境况弯曲的人。这四者四个词形同未修者之称。所谓行会，即说交通工具的形态。寿终正寝，谓其生命随死亡而终止。彻底正察视若无生灭般欣慰。由此意思及智慧方面根本法门亦已讲明。聚会指的是集会守静之意。
4. Assakhaḷuṅkasuttavaṇṇanā4. 驽马经注释
§14
14. Catutthe ‘‘pehī’’ti vuttoti ‘‘gacchā’’ti vutto. Piṭṭhito rathaṃ pavattetīti khandhaṭṭhikena yugaṃ uppīḷitvā pacchimabhāgena rathaṃ pavaṭṭento osakkati. Pacchā laṅghati, kubbaraṃ hanatīti dve pacchimapāde ukkhipitvā tehi paharitvā rathakubbaraṃ bhindati. Tidaṇḍaṃ bhañjatīti rathassa purato tayo daṇḍakā honti, te bhañjati. Rathīsāya satthiṃ ussajjitvāti sīsaṃ nāmetvā yugaṃ bhūmiyaṃ pātetvā satthinā rathīsaṃ paharitvā. Ajjhomaddatīti dvīhi purimapādehi īsaṃ maddanto tiṭṭhati. Ubbaṭumaṃ rathaṃ karotīti thalaṃ vā kaṇḍakaṭṭhānaṃ vā rathaṃ āropeti. Anādiyitvāti amanasikatvā agaṇitvā. Mukhādhānanti mukhaṭhapanatthāya dinnaṃ ayasaṅkhalikaṃ. Khīlaṭṭhāyīti cattāro pāde thambhe viya niccalaṃ ṭhapetvā khīlaṭṭhānasadisena ṭhānena tiṭṭhati. Imasmiṃ sutte vaṭṭameva kathitaṃ.
第四说法为“但行”，即意谓“通行”之义。轮车开始转动时，轮轴承受压力且转至其西侧，车轮旋转。车轮后方跨过障碍物，双后轮跳跃，并相互撞击使轮毂破碎。三根木杆位于车前端，能被打断。车轴松脱，意指将车头从地面抬起，抬高车轴并用拐杖击打车轴护卫。中间抵抗者，谓用双前轮抵住杠杆而站立。装配或安置轮车于地面或木台上。忽略或忘记，谓无意或未注意。车头承当重物时，称为车头承重。四足固定座，如同钉在地板之基座。诸处状况皆在此经中有所记载。
5. Malasuttavaṇṇanā5. 垢经注释
§15
15. Pañcame asajjhāyamalāti uggahitamantānaṃ asajjhāyakaraṇaṃ malaṃ nāma hoti. Anuṭṭhānamalā gharāti uṭṭhānavīriyābhāvo gharānaṃ malaṃ nāma. Vaṇṇassāti sarīravaṇṇassa. Rakkhatoti yaṃkiñci attano santakaṃ rakkhantassa. Avijjā paramaṃ malanti tato sesākusaladhammamalato aṭṭhasu ṭhānesu aññāṇabhūtā vaṭṭamūlasaṅkhātā bahalandhakāraavijjā paramaṃ malaṃ. Tato hi malataraṃ nāma natthi. Imasmimpi sutte vaṭṭameva kathitaṃ.
第五说“不欢喜污秽”，谓生起愤怒之心理障碍称为“污秽”。“站立处污秽”乃称内住精进不足之称为家门污秽。色泽者，指身体色彩。护持者，谓护持自身庇护者。无明为最重污秽，其曰余余善法之污秽，包含八处不知，愚痴如夜暗沉。其他极恶污秽无存在。此义亦在此经中有详细记述。
6. Dūteyyasuttavaṇṇanā第六《使者职经》注释
§16
16. Chaṭṭhe dūteyyanti dūtakammaṃ. Gantumarahatīti taṃ dūteyyasaṅkhātaṃ sāsanaṃ dhāretvā harituṃ arahati. Sotāti yo taṃ assa sāsanaṃ deti , tassa sotā. Sāvetāti taṃ uggaṇhitvā ‘‘idaṃ nāma tumhehi vutta’’nti paṭisāvetā. Uggahetāti suggahitaṃ katvā uggahetā. Dhāretāti sudhāritaṃ katvā dhāretā. Viññāti atthānatthassa atthaṃ jānitā. Viññāpetāti paraṃ vijānāpetā. Sahitā sahitassāti idaṃ sahitaṃ, idaṃ asahitanti evaṃ sahitāsahitassa kusalo, upagatānupagatesu cheko sāsanaṃ ārocento sahitaṃ sallakkhetvā āroceti. Na byathatīti vedhati na chambhati. Asandiddhanti nissandehaṃ vigatasaṃsayaṃ. Pucchitoti pañhatthāya pucchito.
第六谓使者，指传达使命者。能致行使该使命的教法，称为使者之意。闻者，谓接受教法者。宣称者，谓宣告教法者。受持者，谓认真守护法义者。理解者，指知晓其中意义者。知告者，谓向他人说明者。附和与反对，谓对适与不适之间的配合，能辨别教法真意。痛苦丧失，谓不恐惧不害怕。无疑，谓无丝毫怀疑。询问者，谓提出问题者。
7-8. Bandhanasuttadvayavaṇṇanā第七至第八《束缚经》二则注释
§17-18
17-18. Sattame ruṇṇenāti ruditena. Ākappenāti nivāsanapārupanādinā vidhānena. Vanabhaṅgenāti vanato bhañjitvā āhaṭena pupphaphalādipaṇṇākārena. Aṭṭhamepi eseva nayo.
第十七至十八节。『Ruṇṇena』者，哭泣之意。『Ākappenāti』者，表示住所部落之门楣的结构。『Vanabhaṅgenāti』者，从林中伐断，乃指折断树林树枝，皆以花、果及树叶等形状喻示。第八节亦同此义。
9. Pahārādasuttavaṇṇanā第九《巴哈拉达经》注释
§19
19. Navame pahārādoti evaṃnāmako. Asurindoti asurajeṭṭhako. Asuresu hi vepacitti rāhu pahārādoti ime tayo jeṭṭhakā. Yena bhagavā tenupasaṅkamīti dasabalassa abhisambuddhadivasato paṭṭhāya ‘‘ajja gamissāmi sve gamissāmī’’ti ekādasa vassāni atikkamitvā dvādasame vasse satthu verañjāyaṃ vasanakāle ‘‘sammāsambuddhassa santikaṃ gamissāmī’’ti cittaṃ uppādetvā ‘‘mama ‘ajja sve’ti dvādasa vassāni jātāni, handāhaṃ idāneva gacchāmī’’ti taṅkhaṇaṃyeva asuragaṇaparivuto asurabhavanā nikkhamitvā divā divassa yena bhagavā tenupasaṅkami, ekamantaṃ aṭṭhāsīti so kira ‘‘tathāgataṃ pañhaṃ pucchitvā eva dhammaṃ suṇissāmī’’ti āgato, tathāgatassa pana diṭṭhakālato paṭṭhāya buddhagāravena pucchituṃ asakkonto api satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. Tato satthā cintesi – ‘‘ayaṃ pahārādo mayi akathente paṭhamataraṃ kathetuṃ na sakkhissati, ciṇṇavasiṭṭhāneyeva naṃ kathāsamuṭṭhāpanatthaṃ ekaṃ pañhaṃ pucchissāmī’’ti .
第十九节。“Pahārādoti”即“Pahāra（抛弃、离舍）”之义，故名。‘Asurindoti’者，谓恶魔众之首领。于诸恶魔中，有三位长老：马头种族之首“Vepacitti”，恶魔之王“Rāhu”，以及名为“Pahāra”。因世尊前往接近彼处，乃为展现其大神威，于十力圆满觉悟日，当时叹言“今日将往本乡，且待本乡”，已逾十一年，至第十二年雨安居时，于佛陀别处起意“当往正觉者所在”，心念生起“我的出生已过十二年，今日即去”。此时即离恶魔众处，日间所行，皆由佛陀引领往近处，称此地约在八里以内。此人谓：“我将前往询问如来所问之法义”，故来至此。然因佛陀初见时令其敬礼，虽未得近，也得敬拜。如是，彼师思：“此Pahāra恐难言第一问题，故先问一题，目的仅为发起论谈。”
Atha naṃ pucchanto api pana pahārādātiādimāha. Tattha abhiramantīti ratiṃ vindanti, anukkaṇṭhamānā vasantīti attho. So ‘‘pariciṇṇaṭṭhāneyeva maṃ bhagavā pucchatī’’ti attamano hutvā abhiramanti, bhanteti āha. Anupubbaninnotiādīni sabbāni anupaṭipāṭiyā ninnabhāvassa vevacanāni. Na āyatakeneva papātoti na chinnataṭamahāsobbho viya āditova papāto . So hi tīrato paṭṭhāya ekaṅguladvaṅgulavidatthiratanayaṭṭhiusabhaaḍḍhagāvutagāvutaaḍḍhayojanādivasena gambhīro hutvā gacchanto sinerupādamūle caturāsītiyojanasahassagambhīro hutvā ṭhitoti dasseti.
于是即使有人询问彼Pahāra等，亦答之曰诸如“沉迷、安乐之意曰‘Abhiramanti’；喜乐、玩味曰‘Rati’；不怨恨地久居谓‘Anukkaṇṭhamānā vasantī’”。彼自念称“佛陀仅在常住处问我”，心中喜悦，遂言。连串难解之词，悉皆表“非连续，非长期存在之说”，非大峡谷之上或悬崖，则比喻非断裂悬崖而下落之义。彼渡河行走，以一指二指寸许宽之桥梁横越河岸。依此展现其广阔深远，行走深入至水中之樹根，广深四十八由旬如上所述。
Ṭhitadhammoti ṭhitasabhāvo. Kuṇapenāti yena kenaci hatthiassādīnaṃ kaḷevarena. Thalaṃ ussāretīti hatthena gahetvā viya vīcipahāreneva thalaṃ khipati.
“Ṭhitadhammoti”者，即依法恒定之义。“Kuṇapenāti”指以大象般体躯用鼻触摧地之状，譬如用象鼻挑起地面。
Gaṅgāyamunāti idha ṭhatvā imāsaṃ nadīnaṃ uppattikathaṃ kathetuṃ vaṭṭati. Ayaṃ tāva jambudīpo dasasahassayojanaparimāṇo, tattha catusahassayojanaparimāṇo padeso udakena ajjhotthaṭo mahāsamuddoti saṅkhaṃ gato, tisahassayojanappamāṇe manussā vasanti, tisahassayojanappamāṇe himavā patiṭṭhito ubbedhena pañcayojanasatiko caturāsītikūṭasahassapaṭimaṇḍito samantato sandamānapañcasatanadīvicitto, yattha āyāmavitthārena ca gambhīrato ca paṇṇāsapaṇṇāsayojanā diyaḍḍhayojanasataparimaṇḍalā anotattadaho kaṇṇamuṇḍadaho rathakāradaho chaddantadaho kuṇāladaho mandākinidaho sīhappapātadahoti satta mahāsarā patiṭṭhahanti.
“Gaṅgāyamunāti”即指谷中在此处站立，被云水之始末所循环总结。此处大陆即Jambudīpa，约长一万由旬，内有广袤面积四千由旬之土地。该处邻近大海之上为恒河、娑罗两大河汇流之地。此处有人类生息约三千由旬；喜马拉雅山屹立三千由旬，高耸约五由旬，顶峰有八十四峰环绕，每峰环绕五百顶峰。山上多种，五十种大凶猛之兽以其名记载存在。
Tesu anotatto sudassanakūṭaṃ cittakūṭaṃ kāḷakūṭaṃ gandhamādanakūṭaṃ kelāsakūṭanti imehi pañcahi pabbatehi parikkhitto. Tattha sudassanakūṭaṃ sovaṇṇamayaṃ dviyojanasatubbedhaṃ antovaṅkaṃ kākamukhasaṇṭhānaṃ tameva saraṃ paṭicchādetvā tiṭṭhati, cittakūṭaṃ sabbaratanamayaṃ, kāḷakūṭaṃ añjanamayaṃ, gandhamādanakūṭaṃ sānumayaṃ abbhantare muggavaṇṇaṃ, mūlagandho sāragandho pheggugandho tacagandho papaṭikāgandho rasagandho pattagandho pupphagandho phalagandho gandhagandhoti imehi dasahi gandhehi ussannaṃ, nānappakāraosadhasañchannaṃ kāḷapakkhauposathadivase ādittamiva aṅgāraṃ jalantaṃ tiṭṭhati, kelāsakūṭaṃ rajatamayaṃ. Sabbāni sudassanena samānubbedhasaṇṭhānāni tameva saraṃ paṭicchādetvā ṭhitāni. Tāni sabbāni devānubhāvena nāgānubhāvena ca vassanti, nadiyo cetesu sandanti. Taṃ sabbampi udakaṃ anotattameva pavisati. Candimasūriyā dakkhiṇena vā uttarena vā gacchantā pabbatantarena tattha obhāsaṃ karonti, ujuṃ gacchantā na karonti. Tenevassa anotatto tisaṅkhā udapādi.
其中有五座山峰环绕此地：称为Sudassana（美妙峰）、Cittakūṭa（心峰）、Kāḷakūṭa（塔峰）、Gandhamādanakūṭa（香华峰）、Kelāsakūṭa（银峰）。此五峰环绕境界。美妙峰呈金色，高约二由旬，峰下如乌喙聚集，覆盖湖泊。心峰遍满宝石。塔峰呈眼色。香华峰青翠，色泽胜拔且有多种气味：根香、液香、羊香、木香、肉香、酥香、蜜香、花香、水果香及一般香味等十余种，皆极芳馥，若百药所熏，如同火焰燃烧于月食日食戒律日。银峰光润如银，诸峰皆同色且层层相续，环绕湖泊，神威四起，龙神护佑水流汇合。月日干南或北，山间显现光辉。行径正直者见此光，非正者则不见。因而时至而生三重水患。
Tattha manoharasilātalāni nimmacchakacchapāni phalikasadisanimmalodakāni nhānatitthāni supaṭiyattāni honti , yesu buddhā khīṇāsavā ca paccekabuddhā ca iddhimantā ca isayo nhāyanti, devayakkhādayo udakakīḷaṃ kīḷanti.
其中，美丽的树叶、池中水龟和青蛙，以及清澈的水中所见如小果实般的水草，都是它们沐浴和玩耍的地方。那些已证阿拉汉果的佛陀、独觉者与神通者在此洗浴，天人、亚卡等天神则在水中嬉戏玩耍。
Tassa catūsu passesu sīhamukhaṃ, hatthimukhaṃ, assamukhaṃ, usabhamukhanti cattāri mukhāni honti, yehi catasso nadiyo sandanti. Sīhamukhena nikkhantanadītīre sīhā bahutarā honti, hatthimukhādīhi hatthiassausabhā. Puratthimadisato nikkhantanadī anotattaṃ tikkhattuṃ padakkhiṇaṃ katvā itarā tisso nadiyo anupagamma pācīnahimavanteneva amanussapathaṃ gantvā mahāsamuddaṃ pavisati. Pacchimadisato ca uttaradisato ca nikkhantanadiyopi tatheva padakkhiṇaṃ katvā pacchimahimavanteneva uttarahimavanteneva ca amanussapathaṃ gantvā mahāsamuddaṃ pavisanti. Dakkhiṇamukhato nikkhantanadī pana taṃ tikkhattuṃ padakkhiṇaṃ katvā uttarena ujukaṃ pāsāṇapiṭṭheneva saṭṭhi yojanāni gantvā pabbataṃ paharitvā uṭṭhāya parikkhepena tigāvutappamāṇā udakadhārā hutvā ākāsena saṭṭhi yojanāni gantvā tiyaggaḷe nāma pāsāṇe patitā, pāsāṇo udakadhārāvegena bhinno. Tattha paññāsayojanappamāṇā tiyaggaḷā nāma mahāpokkharaṇī jātā, pokkharaṇiyā kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhi yojanāni gatā. Tato ghanapathaviṃ bhinditvā ummaṅgena saṭṭhi yojanāni gantvā giñjhaṃ nāma tiracchānapabbataṃ paharitvā hatthatale pañcaṅgulisadisā pañca dhārā hutvā pavattati. Sā tikkhattuṃ anotattaṃ padakkhiṇaṃ katvā gataṭṭhāne āvattagaṅgāti vuccati . Ujukaṃ pāsāṇapiṭṭhena saṭṭhi yojanāni gataṭṭhāne kaṇhagaṅgā, ākāsena saṭṭhi yojanāni gataṭṭhāne ākāsagaṅgā, tiyaggaḷapāsāṇe paññāsayojanokāse ṭhitā tiyaggaḷapokkharaṇī, kūlaṃ bhinditvā pāsāṇaṃ pavisitvā saṭṭhi yojanāni gataṭṭhāne bahalagaṅgāti, umaṅgena saṭṭhi yojanāni gataṭṭhāne umaṅgagaṅgāti vuccati. Viñjhaṃ nāma tiracchānapabbataṃ paharitvā pañca dhārā hutvā pavattanaṭṭhāne pana gaṅgā, yamunā, aciravatī, sarabhū, mahīti pañca saṅkhaṃ gatā. Evametā pañca mahānadiyo himavantato pavattantīti veditabbā.
此处有四条河流交汇，相连处各有狮头、象头、驴头和狗头共四个河口。狮头河口发源于河流上游的狮子众居住之地，象头等三河源自象、驴、狗的栖居地。顺流往东经三河绕行一圈后，进入旁边第四条大河，即南山脉以南无人之境，穿越后入大海。西向和北向两河也同样绕行后，进入西山和北山无人之地，穿越后入大海。南向河流亦绕行后继续向北，沿直峭的石崖约六十余由旬，翻越山峰后下临平地，流经三十由旬的密集平原，最终注入天际约六十由旬外落入名为铁钉石的巨石上，巨石被流水冲击断裂。断裂处形成宽达五十由旬的大池塘，水流穿过池岸进入断石边缘的水中，流经六十由旬的密实大地远处，有一个名为荆棘的斜坡山，流经其下约五指宽的水道继续流动。河流绕行三河交汇之地，称为回旋之河。沿直峭石崖六十由旬处的河道叫暗河，天际流经六十由旬处的河流叫天河；断石池塘名为铁钉池塘，池水流经六十由旬注入断裂石处形成大河，称为大河；流经密集平原六十由旬的河流称为密河。荆棘山下流经的五沟水道合流处，存在五条河道：恒河、横胡那河、耶穆纳河、阿耆罗河与摩诃提河这五大河从南山脉发源流出，因此应明了此五大河起源于喜马拉雅山。
Savantiyoti yā kāci savamānā gacchantī mahānadiyo vā kunnadiyo vā. Appentīti allīyanti osaranti. Dhārāti vuṭṭhidhārā. Pūrattanti puṇṇabhāvo. Mahāsamuddassa hi ayaṃ dhammatā – ‘‘imasmiṃ kāle devo mando jāto, jālakkhipādīni ādāya macchakacchape gaṇhissāmā’’ti vā ‘‘imasmiṃ kāle mahantā vuṭṭhi, labhissāma nu kho piṭṭhipasāraṇaṭṭhāna’’nti vā vattuṃ na sakkā. Paṭhamakappikakālato paṭṭhāya hi yaṃ sinerumekhalaṃ āhacca udakaṃ ṭhitaṃ, tato ekaṅgulamattampi udakaṃ neva heṭṭhā osīdati, na uddhaṃ uttarati. Ekarasoti asambhinnaraso.
河流之意谓行流的广大河流，无论是大河还是小溪。流动即为奔流、流淌。水道指由水形成的河道。满盈则指水量充足。大海法则为：『此时浅陋之神降生，将带着鱼虾等捕食』，又或述『此时出现盛大涨水，足以淹没森林草地』。这皆非能确证可言。自最早雨季开始，积水形成水洼，水面平稳无风，水流上下无动摇。水质纯净则味甘，味甘即为无杂质甘甜。
Muttāti khuddakamahantavaṭṭadīghādibhedā anekavidhā . Maṇīti rattanīlādibhedo anekavidho. Veḷuriyoti vaṃsavaṇṇasirīsapupphavaṇṇādibhedo anekavidho. Saṅkhoti dakkhiṇāvaṭṭatambakucchikadhamanasaṅkhādibhedo anekavidho. Silāti setakāḷamuggavaṇṇādibhedo anekavidhā. Pavāḷanti khuddakamahantarattaghanarattādibhedaṃ anekavidhaṃ. Masāragallanti kabaramaṇi. Nāgāti ūmipiṭṭhavāsinopi vimānaṭṭhakā nāgāpi.
小者大者长短分类甚多。宝玉类如蓝宝等亦有多种。纹理色彩形态等家族、族系、花纹和颜色亦有多种。牛角类有南方圈状牛角和结节牛角等。壳薄壳厚色泽深浅亦各异。珊瑚有大有小，硬度和色彩亦有多样。宝石类如含文石和彩虹石等，亦属宝石范畴。龙即指苍白皮肤者与梵天宫殿中的龙族神。
Aṭṭha pahārādāti satthā aṭṭhapi dhamme vattuṃ sakkoti, soḷasapi bāttiṃsapi catusaṭṭhipi sahassampi, pahārādena pana aṭṭha kathitā, ahampi teheva sarikkhake katvā kathessāmīti cintetvā evamāha. Anupubbasikkhātiādīsu anupubbasikkhāya tisso sikkhā gahitā, anupubbakiriyāya terasa dhutaṅgāni, anupubbapaṭipadāya satta anupassanā aṭṭhārasa mahāvipassanā aṭṭhatiṃsa ārammaṇavibhattiyo sattatiṃsa bodhapakkhiyadhammā . Na āyatakeneva aññāpaṭivedhoti maṇḍūkassa uppatitvā gamanaṃ viya āditova sīlapūraṇādiṃ akatvā arahattappaṭivedho nāma natthi, paṭipāṭiyā pana sīlasamādhipaññāyo pūretvāva sakkā arahattaṃ pattunti attho.
所谓八法门者，即师所能讲说之八法，虽有十六、三十二、六十四乃至千余条，然以八法为中心，并结合三重教法与三重修习行法，以及七重观法、十八大透视观、三十三助缘方便、三十三菩提分支法门可达涅槃。非限定于一时一法，而应系统贯穿，正依此教修行以戒、定、慧圆满方能成阿拉汉，证入无上正觉。
Ārakāvāti dūreyeva. Na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vāti asaṅkhyeyyepi kappe buddhesu anuppannesu ekasattopi parinibbātuṃ na sakkoti, tadāpi ‘‘tucchā nibbānadhātū’’ti na sakkā vattuṃ. Buddhakāle ca pana ekekasmiṃ samāgame asaṅkhyeyyāpi sattā amataṃ ārādhenti, tadāpi na sakkā vattuṃ – ‘‘pūrā nibbānadhātū’’ti.
远方意谓距离较远。此非指涅槃法性之减少或增加，或数无量劫中佛陀未出世之限度。即便不计劫数之长度，无一佛陀能单独于一劫终结涅槃。佛陀时代众生虽无量众，不可计数，却不能说涅槃法性已充足完满。
10. Uposathasuttavaṇṇanā第十《伍波萨他经》注释
§20
20. Dasame nisinno hotīti uposathakaraṇatthāya upāsikāya ratanapāsāde nisinno. Nisajja pana bhikkhūnaṃ cittāni olokento ekaṃ dussīlapuggalaṃ disvā ‘‘sacāhaṃ imasmiṃ puggale nisinneyeva pātimokkhaṃ uddisissāmi, sattadhā tassa muddhā phalissatī’’ti tassa anukampāya tuṇhīyeva ahosi. Abhikkantāti atikkantā parikkhīṇā. Uddhaste aruṇeti uggate aruṇasīse. Nandimukhiyāti tuṭṭhamukhiyā. Aparisuddhā, ānanda, parisāti ‘‘asukapuggalo aparisuddho’’ti avatvā ‘‘aparisuddhā, ānanda, parisā’’ti āha. Sesaṃ sabbattha uttānamevāti.
第二十条：说「第十者处于坐姿」。意指为了持戒日的修行目的，近事女比库尼端坐于宝座上。然比库等坐下端视，观察其心，见有一不善品行之人，便念道：「我将以持戒日法，专指此人，单为此人讲说律仪，且此法果报有七重坚固。」因对其慈愍，心转安静无躁。所谓『超过、超过而尽』，即已超越并消灭之意。『挺立』指身体挺直，宛如初升之红光。『喜面』者，即满面喜色。所谓『不净僧众』，阿难，请念之：『不净之人，非净之僧众』，于是称之为『不净之僧』。所谓『余者皆全称拔高之谓』，意指在各处皆赞扬此人之品行卓越高尚。
Mahāvaggo dutiyo. · 第二大品。