(6) 1. Gotamīvaggo · (6) 1. 果德弥品复注
(6) 1. Gotamīvaggo（六）1. 果德弥品
1-3. Gotamīsuttādivaṇṇanā1-3. 果德弥经等之解释
§51-53
51-53. Chaṭṭhassa paṭhame (sārattha. ṭī. cūḷavagga 3.402) gotamīti gottaṃ. Nāmakaraṇadivase panassā laddhasakkārā brāhmaṇā lakkhaṇasampattiṃ disvā ‘‘sace ayaṃ dhītaraṃ labhissati, cakkavattirañño mahesī bhavissati. Sace puttaṃ labhissati, cakkavattirājā bhavissatīti ubhayathāpi mahatīyevassā pajā bhavissatī’’ti byākariṃsu. Athassā ‘‘mahāpajāpatī’’ti nāmaṃ akaṃsu. Tenāha ‘‘puttapajāya ceva dhītupajāya ca mahantattā evaṃladdhanāmā’’ti.
51-53。第六章第一节（大意，见小部论卷三第402页）“果德玛”为族名。命名之日，婆罗门们因得名而恭敬，并观其特征成就，便说：“若此为女儿所生，必成王后——诸天之主。若为儿子所生，必成王者。”两者皆将为大王的民众。于是命名为“摩诃巴揭波提”（大巴揭母）。因此说：“子女出世及女儿子女的伟大本质皆由此名。”
‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;
“自受鞭责，生起恐惧，众人啊，汝等当观此诚智；我将令汝等知速疾，如我所悟察。”（注：此引经句出自在世宽经第941节及大部尼连经第170节）
Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā’’ti. (su. ni. 941; mahāni. 170) –
由此，述说起首受鞭法。恶所引起的诸身语行为、他心作意令人焦躁不安，即是传布教法所指述。故说“传布教法”。“库那拉击打”而击打，是指女性此种不欢喜并诙谐，以造恶境界之色欲之漏，破坏令其不欢喜，且以言语批评所生恼恨。
Ādinā attadaṇḍasuttaṃ kathesi. Taṃtaṃpalobhanakiriyā kāyavācāhi parakkamantiyo ukkaṇṭhantūti sāsanaṃ pesenti nāmāti katvā vuttaṃ ‘‘sāsanaṃ pesetvā’’ti. Kuṇāladahanti kuṇāladahatīraṃ. Anabhiratiṃ vinodetvāti itthīnaṃ dosadassanamukhena kāmānaṃ vokārasaṃkilesavibhāvanena anabhiratiṃ vinodetvā.
“鞭打者”即增进业力者之意，是说汝等在手脚行役之时，若不能胜任，则手脚增长反被刑惩。所谓“服侍”是指每日隔两三日洗浴、饮食、服侍。那人所服侍的，乃是仿佛波提多罗菩萨，幼少年之身，故在其出生时，摩诃巴揭波提将其子亲戴珠宝，自己恭敬服侍，为菩萨父母的供养而行其事。因这理故，长老如此说。幼少年意为少年，青年为尊贵坚立。所谓饰物诞生者，是说具有装饰的华丽状，然此处并非所有青年都是青壮，有的过于幼稚，有的青年没有装饰因懒惰恶习等所掩盖。在此，幼少年、青年与饰物诞生者皆为重要，因此称之。像莲花般美丽的装饰幸福者，被称为“世界所赞许”。
Āpādikāti saṃvaddhakā, tumhākaṃ hatthapādesu kiccaṃ asādhentesu hatthe ca pāde ca vaḍḍhetvā paṭijaggitāti attho. Posikāti divasassa dve tayo vāre nahāpetvā bhojetvā pāyetvā tumhe posesi. Thaññaṃ pāyesīti nandakumāro kira bodhisattato katipāheneva daharo, tasmiṃ jāte mahāpajāpatī attano puttaṃ dhātīnaṃ datvā sayaṃ bodhisattassa dhātikiccaṃ sādhayamānā attano thaññaṃ pāyesi. Taṃ sandhāya thero evamāha. Daharoti taruṇo. Yuvāti yobbaññe ṭhito. Maṇḍanakajātikoti alaṅkārasabhāvo. Tattha koci taruṇopi yuvā na hoti yathā atitaruṇo. Koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo, ālasiyabyasanādīhi vā abhibhūto. Idha pana daharo ceva yuvā ca maṇḍanakajātiko ca adhippeto, tasmā evamāha. Uppalādīni maṇḍanakajātiko ca lokasammatattā vuttāni.
“母族村落受五十载出家”是指，这五百年间，完全断除五毒、仅以五倍年限之贤法坚立修习而为因缘之显现。此处说为断绝轻慢显教故，复有禅定已达深境者。断解涅槃者不说永断一切，善法入静之人如是说。断除苦观禅定业障有时则千年之说，应以此说为当认识。律注（小部论卷三第403页）亦以此理解释。
Mātugāmassa pabbajitattāti idaṃ pañcavassasatato uddhaṃ aṭṭhatvā pañcasuyeva vassasatesu saddhammaṭṭhitiyā kāraṇanidassanaṃ. Paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttanti ettha paṭisambhidāppattakhīṇāsavaggahaṇena jhānānipi gahitāneva honti. Na hi nijjhānakānaṃ sabbappakārasampatti ijjhatīti vadanti. Sukkhavipassakakhīṇāsavavasena vassasahassantiādinā ca yaṃ vuttaṃ, taṃ khandhakabhāṇakānaṃ matena vuttanti veditabbaṃ. Vinayaṭṭhakathāyampi (cūḷava. aṭṭha. 403) imināva nayena vuttaṃ.
『女众出家』者，此乃说明正法住世之因由——在超过五百年之后，正法仅住世五百年之缘故。关于『唯就证得无碍解智的漏尽者而言』这一说法，此处所言『证得无碍解智的漏尽者』，实亦已涵摄了禅那（修证者）。盖众师皆说：对于无禅那者，一切（功德）种类的成就皆不得成立。至于以『干观漏尽者』为准，而说『千年』等等，应当知晓：此乃依篇集诵者之见解而说。《律藏注疏》（〈小品〉注，第403条）中，亦以此同样方式而说。
Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.161) pana ‘‘paṭisambhidāppattehi vassasahassaṃ aṭṭhāsi, chaḷabhiññehi vassasahassaṃ, tevijjehi vassasahassaṃ, sukkhavipassakehi vassasahassaṃ, pātimokkhena vassasahassaṃ aṭṭhāsī’’ti vuttaṃ. Idhāpi sāsanantaradhānakathāyaṃ (a. ni. aṭṭha. 1.1.130) ‘‘buddhānañhi parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tato tāpi nibbattetuṃ asakkontā tisso vijjā nibbattenti, gacchante gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva upāyena anāgāmino, sakadāgāmino, sotāpannā’’ti vuttaṃ.
《长部注疏》（长部注3.161）中记载：“通过究竟分别得成就者八千年，具足六通者八千年，三明达者八千年，善观者八千年，依戒律八千年而存在。”又在《成实论注疏》（成实论注1.1.130）中说道：“佛陀舍利迦之后的圆寂期，究竟分别（正智）只能维持八千年，然后六通者再生，继后三明达者出现，之后善观者出现。以此方法，阿那含、斯陀含、须陀洹果位成就者依次出现。”
Saṃyuttanikāyaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.2.156) pana ‘‘paṭhamabodhiyañhi bhikkhū paṭisambhidāppattā ahesuṃ. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato cha abhiññā pattuṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti, tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ, gacchante kāle sotāpattiphalampi pattuṃ na sakkhissantī’’ti vuttaṃ. Yasmā cetaṃ sabbaṃ aññamaññappaṭiviruddhaṃ, tasmā tesaṃ tesaṃ bhāṇakānaṃ matameva ācariyena tattha tattha dassitanti gahetabbaṃ. Aññathā hi ācariyasseva pubbāparavirodhappasaṅgo siyāti.
《相应部注疏》（相应部注2.2.156）中记载：“初转法轮时，比库们具足了究竟分别。后来时光流逝，不能再得究竟分别，具足六通者出现。六通者不复能获三明达，遂得三明达者出现。现今时光继续流逝，三明达者亦不能再得，唯有得灭尽入证（阿那含）、得斯陀含果、得须陀洹果者出现，时至今未能再得须陀洹果。”此等说法彼此并不矛盾，故各说者的见解，须由上师于当处依教示示现取信。否则，若彼此对立，反而生前后矛盾。
Tāniyevāti tāniyeva pañcavassasahassāni. Pariyattimūlakaṃ sāsananti āha ‘‘na hi pariyattiyāasati paṭivedho atthī’’tiādi. Pariyattiyā hi antarahitāya paṭipattiantaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃkāraṇā? Ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa. Iti paṭipattitopi pariyattiyeva pamāṇaṃ. Dutiyatatiyesu natthi vattabbaṃ.
这里所说“以彼者”即五千万年。所谓以经典为根本的佛教，是说“若无经典，则不能通达教义”之理。经典缺失，则修行途径失传，修行无从完成。何故？经典是修行的基础，修行是获得果位的条件。故修行亦不过是经典之标准。二三之事无以立论。
Gotamīsuttādivaṇṇanā niṭṭhitā. · 果德弥经等之解释已毕。
4-5. Dīghajāṇusuttādivaṇṇanā4-5. 长膝经等之解释
§54-55
54-55. Catutthe (dī. ni. aṭṭha. 3.265) ekena bhoge bhuñjeyyāti ekena koṭṭhāsena bhoge bhuñjeyya, vinibhuñjeyya vāti attho. Dvīhi kammanti dvīhi koṭṭhāsehi kasivaṇijjādikammaṃ payojeyya. Nidhāpeyyāti catutthakoṭṭhāsaṃ nidhetvā ṭhapeyya, nidahitvā bhūmigataṃ katvā ṭhapeyyāti attho. Āpadāsu bhavissatīti kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājaaggicoradubbhikkhādivasena āpadā uppajjanti, tasmā evaṃ āpadāsu uppannāsu bhavissatīti ekaṃ koṭṭhāsaṃ nidhāpeyyāti vuttaṃ. Imesu pana catūsu koṭṭhāsesu kataraṃ koṭṭhāsaṃ gahetvā kusalaṃ kātabbanti? ‘‘Bhoge bhuñjeyyā’’ti vuttakoṭṭhāsaṃ. Tato gaṇhitvā hi bhikkhūnampi kapaṇaddhikānampi dānaṃ dātabbaṃ, pesakāranhāpitādīnampi vetanaṃ dātabbaṃ. Samaṇabrāhmaṇakapaṇaddhikādīnaṃ dānavasena ceva, adhivatthadevatādīnaṃ petabalivasena, nhāpitādīnaṃ vetanavasena ca viniyogopi upayogo eva.
54-55节。《长部注疏》（长部注3.265）中“以一部分财富而食用”，即以单一部分聚集的财物而取用，均分享用之意。两部分财富，即以两处聚集的财物执行如货商等事业。“置放”，谓将第四部分财物收藏、确认位置，或掩埋于地。灾难之时不可时常同一处，偶尔有盗贼、饥荒等灾患出现，故遇灾难时可藏于一处。对此四处中，应如何选取一处作善用？曰：“以可食用部分为准。”取定后，应馈施比库及乞丐、病人等，亦施给乞求净物的婆罗门及行乞者，以此布施财物，并供供养守护神及饿鬼、病苦者等。此用法犹如常轨。
Apenti gacchanti, apentā vā etehīti apāyā, apāyā eva mukhāni dvārānīti apāyamukhāni. Vināsadvārānīti etthāpi eseva nayo. Pañcame natthi vattabbaṃ.
“进入，进入者从彼处”，此谓“堕地狱”，地狱为入口门，谓为地狱之门。又谓灭亡之门，因之堕落即至灭亡。第五节无可讨论之义。
Dīghajāṇusuttādivaṇṇanā niṭṭhitā. · 长膝经等之解释已毕。
6-8. Bhayasuttādivaṇṇanā6-8. 怖畏经等之解释
§56-58
56-58. Chaṭṭhe gabbhavāso idha uttarapadalopena gabbho vuttoti āha ‘‘gabbhoti gabbhavāso’’ti. Sattamaṭṭhamāni uttānatthāni.
56-58节。第六节论“胎居”，因居于膝盖骨下方称为胎，故谓“胎居”。第七节至第八节为阐述以上含义。
Bhayasuttādivaṇṇanā niṭṭhitā. · 怖经等之解释已毕。
6-10. Puggalasuttādivaṇṇanā6-10. 人经等之解释
§59-60
59-60. Navame dānaṃ dadantānanti dakkhiṇeyyaṃ uddissa dānaṃ dentānaṃ. Upadhī vipaccanti etena, upadhīsu vā vipaccati, upadhayo vā vipākā etassāti upadhivipākaṃ. Saṅghe dinnaṃ mahapphalanti ariyasaṅghe dinnaṃ vipphāraṭṭhānaṃ hoti, vipulaphalanti attho. Dasame natthi vattabbaṃ.
五十九至六十句。称为「第九，是施予者所施的供养」，谓给予供养的方向是馈施之处。依此供养，贪著增长，或于依止处增长，或依止处的果报生起，此即所谓依止果报。布施于僧团者果报广大；布施于圣僧团者，则成为获得解脱的缘起，具有无量功德。第十，无可论说。
Puggalasuttādivaṇṇanā niṭṭhitā. · 人经等之解释已毕。
Gotamīvaggavaṇṇanā niṭṭhitā. · 果德弥品之解释已毕。