7. Tirokuṭṭasuttaṃ · 7. 墙外经义注

123 段 · CSCD 巴利原典

6. Ratanasuttavaṇṇanā《宝经》注释

Nikkhepappayojanaṃ安立的目的

Idāni yānīdha bhūtānītievamādinā maṅgalasuttānantaraṃ nikkhittassa ratanasuttassa atthavaṇṇanākkamo anuppatto. Tassa idha nikkhepappayojanaṃ vatvā tato paraṃ suparisuddhena titthena naditaḷākādīsu salilajjhogāhaṇamiva suparisuddhena nidānena imassa suttassa atthajjhogāhaṇaṃ dassetuṃ –

如今，由于先前的《吉祥经》已经释出，随后的《宝经》注义因减未曾产生。这里放下前经的牵连之后，转而如同用精净的技巧把握水流的水滑，故以十分精净的开端，为这部经文的义理进行了引入讲说——

‘‘Yena vuttaṃ yadā yattha, yasmā cetaṃ imaṃ nayaṃ;

‘依照所说，何时何地，为何’，

Pakāsetvāna etassa, karissāmatthavaṇṇanaṃ’’.

已说明此义，接下来将进行义理的详细讲述。

Tattha yasmā maṅgalasuttena attarakkhā akalyāṇakaraṇakalyāṇākaraṇapaccayānañca āsavānaṃ paṭighāto dassito, imañca suttaṃ parārakkhaṃ amanussādipaccayānañca āsavānaṃ paṭighātaṃ sādheti, tasmā tadanantaraṃ nikkhittaṃ siyāti.

因《吉祥经》中，论及了义理保护、善恶因果与烦恼苦恼的对治，这部经亦是后续，显示非人所摄的保护，及应对烦恼苦恼的解脱。因此可断定此经是后续续结的。

Idaṃ tāvassa idha nikkhepappayojanaṃ.

这即是此处续结的简略指示。

Vesālivatthu韦萨离事缘

Idāni ‘‘yena vuttaṃ yadā yattha, yasmā ceta’’nti etthāha ‘‘kena panetaṃ suttaṃ vuttaṃ, kadā kattha, kasmā ca vutta’’nti. Vuccate – idañhi bhagavatā eva vuttaṃ, na sāvakādīhi. Tañca yadā dubbhikkhādīhi upaddavehi upaddutāya vesāliyā licchavīhi rājagahato yācitvā bhagavā vesāliṃ ānīto, tadā vesāliyaṃ tesaṃ upaddavānaṃ paṭighātatthāya vuttanti. Ayaṃ tesaṃ pañhānaṃ saṅkhepavissajjanā. Vitthārato pana vesālivatthuto pabhuti porāṇehi vaṇṇīyati.

此处经文‘依照所说，何时何地，为何’即问‘是谁讲此经、何时何地为何讲’。答曰——此经乃世尊亲说，并非法门弟子所说。说是因当时饿鬼等祸害作乱，迦叶连率王舍城利涉维罗耶利国和尚到迦叶，实现了讨伐祸患，令王舍城得安宁。此即对祸害的制止。此问题的回答是简略的，而《迦叶维罗耶利录》则有更详的记述。

Tatrāyaṃ vaṇṇanā – bārāṇasirañño kira aggamahesiyā kucchimhi gabbho saṇṭhāsi, sā taṃ ñatvā rañño nivedesi, rājā gabbhaparihāraṃ adāsi. Sā sammā parihariyamānagabbhā gabbhaparipākakāle vijāyanagharaṃ pāvisi. Puññavatīnaṃ paccūsasamaye gabbhavuṭṭhānaṃ hoti. Sā ca tāsaṃ aññatarā, tena paccūsasamaye alattakapaṭalabandhujīvakapupphasadisaṃ maṃsapesiṃ vijāyi. Tato ‘‘aññā deviyo suvaṇṇabimbasadise putte vijāyanti, aggamahesī maṃsapesinti rañño purato mama avaṇṇo uppajjeyyā’’ti cintetvā tena avaṇṇabhayena taṃ maṃsapesiṃ ekasmiṃ bhājane pakkhipitvā aññatarena paṭikujjitvā rājamuddikāya lañchitvā gaṅgāya sote pakkhipāpesi. Manussehi chaḍḍitamatte devatā ārakkhaṃ saṃvidahiṃsu. Suvaṇṇapaṭṭakañcettha jātihiṅgulakena ‘‘bārāṇasirañño aggamahesiyā pajā’’ti likhitvā bandhiṃsu. Tato taṃ bhājanaṃ ūmibhayādīhi anupaddutaṃ gaṅgāsotena pāyāsi.

这里说——据说巴拉纳西的王后在腹中怀孕时出现异常，知道此事后便报告国王，国王为其医治肚中胎儿。她所怀的胎儿得以妥善保护，胎儿成熟时进入胎室。对于有福德的众生来说，于胎儿出世时即获得誕生。那孕妇中的一位，在胎儿出世时生出一块形似络子花的肉块。她心想『若其他娘娘生出如黄金光彩的胎儿，这块肉器畏惧宫内的污秽气味，若被国王察觉，我将无颜以对』，于是用一小块将此肉块分割，经他人退避后，用王印烙上记号，投入恒河水中流去。因人间弃置，该物被天神收护。天神以黄金印板刻写文字“巴拉纳西王后的胎儿”，用链锁绑封。此肉块因害怕地面跌落，未受损坏，漂浮于恒河水中。

Tena ca samayena aññataro tāpaso gopālakulaṃ nissāya gaṅgātīre viharati. So pātova gaṅgaṃ otaranto bhājanaṃ āgacchantaṃ disvā paṃsukūlasaññāya aggahesi. Tato tattha taṃ akkharapaṭṭakaṃ rājamuddikālañchanañca disvā muñcitvā taṃ maṃsapesiṃ addasa , disvānassa etadahosi ‘‘siyā gabbho, tathā hissa duggandhapūtibhāvo natthī’’ti. Taṃ assamaṃ netvā suddhe okāse ṭhapesi. Atha aḍḍhamāsaccayena dve maṃsapesiyo ahesuṃ. Tāpaso disvā sādhutaraṃ ṭhapesi, tato puna aḍḍhamāsaccayena ekamekissā pesiyā hatthapādasīsānamatthāya pañca pañca piḷakā uṭṭhahiṃsu. Tāpaso disvā puna sādhutaraṃ ṭhapesi. Atha aḍḍhamāsaccayena ekā maṃsapesi suvaṇṇabimbasadiso dārako, ekā dārikā ahosi. Tesu tāpasassa puttasineho uppajji. Aṅguṭṭhakato cassa khīraṃ nibbatti. Tato pabhuti ca khīrabhattaṃ labhati, so bhattaṃ bhuñjitvā khīraṃ dārakānaṃ mukhe āsiñcati. Tesaṃ yaṃ yaṃ udaraṃ paviṭṭhaṃ, taṃ sabbaṃ maṇibhājanagataṃ viya dissati. Evaṃ licchavī ahesuṃ. Apare panāhu ‘‘sibbetvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī’’ti. Evaṃ te nicchavitāya vā līnacchavitāya vā licchavīti paññāyiṃsu.

当时另一位苦行者，依附牧牛家，居住于恒河岸边。他行至河中，见漂浮肉块，误以为尘堆，便拾起。见其上刻有王印印记后，释放该肉块。见此肉块，他心生“这确实是胎儿，且未见有臭气发出”的认识。便将其带回，在清净处安置。半月后，肉块产生两个胎儿。苦行者见状甚喜，复将其安置妥善。又半月后，肉块中显现五颗手足形状的痕迹。苦行者欣喜，再次妥善安放。半月后一胎呈金色光辉，为男孩，一胎为女孩。在苦行者心生父爱。胎儿出生时液乳如指状出现。随后得乳食丰富，这乳食流入两童口中。其所入之腹显现珍宝流动般的闪耀光彩。由此牧民称为“粘连之族”。另有人再言“婴儿间像挂连一样连体”。由此他们以“粘连族”相称。

Tāpaso dārake posento ussūre gāmaṃ piṇḍāya pavisati, atidivā paṭikkamati. Tassa taṃ byāpāraṃ ñatvā gopālakā āhaṃsu, ‘‘bhante, pabbajitānaṃ dārakaposanaṃ palibodho, amhākaṃ dārake detha, mayaṃ posessāma, tumhe attano kammaṃ karothā’’ti. Tāpaso ‘‘sādhū’’ti paṭissuṇi. Gopālakā dutiyadivase maggaṃ samaṃ katvā pupphehi okiritvā dhajapaṭākaṃ ussāpetvā tūriyehi vajjamānehi assamaṃ āgatā. Tāpaso ‘‘mahāpuññā dārakā, appamādena vaḍḍhetha, vaḍḍhetvā ca aññamaññaṃ āvāhavivāhaṃ karotha, pañcagorasena rājānaṃ tosetvā bhūmibhāgaṃ gahetvā nagaraṃ māpetha, tattha kumāraṃ abhisiñcathā’’ti vatvā dārake adāsi. Te ‘‘sādhū’’ti paṭissuṇitvā dārake netvā posesuṃ.

苦行者正在照应孩童，前往邻村乞食，长时间返家迟。牧民了解此事，迎接并说：“尊者，出家人婴儿照顾困苦，请将孩子给我们照看，我们将照顾，请自行修行。”苦行者答应。牧民次日一早上路，途中采花施放旗帜，呼喊开路。苦行者嘱托说：“大福德之子，勤勉长养，互相结婚，以五耸之屋取悦国王，夺取田地，建造城池，并在那里为王子加冕。”言毕，将孩子交与牧民。牧民报以“善哉”赞声，领养之家以善意抚养。

Dārakā vuḍḍhimanvāya kīḷantā vivādaṭṭhānesu aññe gopāladārake hatthenapi pādenapi paharanti, te rodanti. ‘‘Kissa rodathā’’ti ca mātāpitūhi vuttā ‘‘ime nimmātāpitikā tāpasapositā amhe atīva paharantī’’ti vadanti. Tato tesaṃ mātāpitaro ‘‘ime dārakā aññe dārake viheṭhenti dukkhāpenti, na ime saṅgahetabbā, vajjitabbā ime’’ti āhaṃsu. Tato pabhuti kira so padeso ‘‘vajjī’’ti vuccati, tiyojanasataṃ parimāṇena. Atha taṃ padesaṃ gopālakā rājānaṃ tosetvā aggahesuṃ. Tattheva nagaraṃ māpetvā soḷasavassuddesikaṃ kumāraṃ abhisiñcitvā rājānaṃ akaṃsu. Tāya cassa dārikāya saddhiṃ vāreyyaṃ katvā katikaṃ akaṃsu ‘‘na bāhirato dārikā ānetabbā, ito dārikā na kassaci dātabbā’’ti. Tesaṃ paṭhamasaṃvāsena dve dārakā jātā dhītā ca putto ca, evaṃ soḷasakkhattuṃ dve dve jātā. Tato tesaṃ dārakānaṃ yathākkamaṃ vaḍḍhantānaṃ ārāmuyyānanivāsaṭṭhānaparivārasampattiṃ gahetuṃ appahontaṃ taṃ nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena pākārena parikkhipiṃsu, tassa punappunaṃ visālīkatattā vesālītveva nāmaṃ jātaṃ. Idaṃ vesālivatthu.

孩子们长大成人，在游戏中常因争执互相打骂，有时打手有时打脚，哭泣不止。父母责问：“为何哭泣？”答曰：“养育者对我们极尽打骂”。因此父母告诫：“这些孩子彼此虽相互怨恨、扰乱互苦，不能将他们放置一处，必须分开培养。”据说此地名叫“瓦吉”，面积约三十里。牧民将之献给国王，国王悦纳。国王在此建市，赐与六十六年后为王子加冕。后来国王与王子配合修筑城墙，城防严密，严禁外人带入王子。城中首批诞生两男两女子孙，六十岁时已生育子女。为使子孙得以安居，分割土地，将城池扩建，于是称为“韦萨离”，即今地名。

Bhagavato nimantanaṃ邀请世尊

Ayaṃ pana vesālī bhagavato uppannakāle iddhā vepullappattā ahosi. Tattha hi rājūnaṃyeva satta sahassāni satta satāni satta ca rājāno ahesuṃ. Tathā yuvarājasenāpatibhaṇḍāgārikappabhutīnaṃ . Yathāha –

此韦萨离城在世尊降生时，因神通广大非常繁荣。那里七千王族，总共七百七十位国王管理。王储大臣等官僚众多，富有权国。

‘‘Tena kho pana samayena vesālī iddhā ceva hoti phītā ca bahujanā ākiṇṇamanussā subhikkhā ca, satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsādā, satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni, satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāmā, satta ca pokkharaṇisahassāni satta ca pokkharaṇisatāni satta ca pokkharaṇiyo’’ti (mahāva. 326).

记载云——当时韦萨离地神通显赫，宽广平坦，许多民众丰衣足食。城中有七千座宫殿，七百个大殿，七座宫堂，七千个寝殿，七百个寝室，七座寝殿，七千座园林，七百个花园，七座花园，七千个池塘，七百个池塘，以及七个池塘。这是《大本经》卷第三二六所载。

Sā aparena samayena dubbhikkhā ahosi dubbuṭṭhikā dussassā. Paṭhamaṃ duggatamanussā maranti , te bahiddhā chaḍḍenti. Matamanussānaṃ kuṇapagandhena amanussā nagaraṃ pavisiṃsu, tato bahutarā maranti. Tāya paṭikūlatāya sattānaṃ ahivātarogo uppajji. Iti tīhi dubbhikkhaamanussarogabhayehi upaddutā vesālinagaravāsino upasaṅkamitvā rājānaṃ āhaṃsu, ‘‘mahārāja, imasmiṃ nagare tividhaṃ bhayamuppannaṃ, ito pubbe yāva sattamā rājakulaparivaṭṭā evarūpaṃ anuppannapubbaṃ, tumhākaṃ maññe adhammikattena taṃ etarahi uppanna’’nti. Rājā sabbe santhāgāre sannipātāpetvā ‘‘mayhaṃ adhammikabhāvaṃ vicinathā’’ti āha. Te sabbaṃ paveṇiṃ vicinantā na kiñci addasaṃsu.

彼时，饥荒严重，食物匮乏，病苦惨烈。第一，恶道人间得不到食物而死亡，他们尸体暴露于野外。次之，常人因为尸体散发恶臭，鬼类波旬之类进入城中，继而造成更多死亡。因这异状，犹如毒蛇之患，生灵多病。于是，被三种饥荒、恶道及疾病所苦扰的伐舍离城居民，前来禀告国王说：“尊敬的大王，今此王城发生三重恐怖，从前未曾有过如此景象，我以为这是对你们的惩罚，是善恶不分的报应，正因此灾难降临于此。”国王召集众臣于殿堂，吩咐他们“务必调查这些灾祸的缘由”。众臣遍访四方，却无所见闻。

Tato rañño dosamadisvā ‘‘idaṃ bhayaṃ amhākaṃ kathaṃ vūpasameyyā’’ti cintesuṃ. Tattha ekacce cha satthāre apadisiṃsu ‘‘etehi okkantamatte vūpasamessatī’’ti. Ekacce āhaṃsu – ‘‘buddho kira loke uppanno, so bhagavā sabbasattahitāya dhammaṃ deseti mahiddhiko mahānubhāvo, tena okkantamatte sabbabhayāni vūpasameyyu’’nti. Tena te attamanā hutvā ‘‘kahaṃ pana so bhagavā etarahi viharati, amhehi pesito na āgaccheyyā’’ti āhaṃsu. Athāpare āhaṃsu – ‘‘buddhā nāma anukampakā, kissa nāgaccheyyuṃ, so pana bhagavā etarahi rājagahe viharati, rājā bimbisāro taṃ upaṭṭhahati, so āgantuṃ na dadeyyā’’ti. ‘‘Tena hi rājānaṃ saññāpetvā āneyyāmā’’ti dve licchavirājāno mahatā balakāyena pahūtaṃ paṇṇākāraṃ datvā rañño santikaṃ pesiṃsu ‘‘bimbisāraṃ saññāpetvā bhagavantaṃ ānethā’’ti. Te gantvā rañño paṇṇākāraṃ datvā taṃ pavattiṃ nivedetvā, ‘‘mahārāja, bhagavantaṃ amhākaṃ nagaraṃ pesehī’’ti āhaṃsu. Rājā na sampaṭicchi, ‘‘tumheyeva jānāthā’’ti āha. Te bhagavantaṃ upasaṅkamitvā vanditvā evamāhaṃsu – ‘‘bhante, amhākaṃ nagare tīṇi bhayāni uppannāni, sace bhagavā āgaccheyya, sotthi no bhaveyyā’’ti. Bhagavā āvajjetvā ‘‘vesāliyaṃ ratanasutte vutte sā rakkhā koṭisatasahassaṃ cakkavāḷānaṃ pharissati, suttapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissatī’’ti adhivāsesi. Atha rājā bimbisāro bhagavato adhivāsanaṃ sutvā ‘‘bhagavatā vesāligamanaṃ adhivāsita’’nti nagare ghosanaṃ kārāpetvā bhagavantaṃ upasaṅkamitvā āha – ‘‘kiṃ, bhante, sampaṭicchatha vesāligamana’’nti? Āma, mahārājāti. Tena hi, bhante, tāva āgametha, yāva maggaṃ paṭiyādemīti.

后来国王忧愁烦闷，思忖“我们该如何令这些恐怖息灭？”有些臣子向师父们请示，说“只有投靠这些圣者才能令恐怖消除”。有人言：“据说佛陀现世，世尊为一切众生讲说正法，具有伟大神通和慈悲力量，依靠他可以消除一切恐怖。”于是，他们心生念头，探问“佛陀现居何处？我们派人去请他来。”又有人说：“佛陀慈悲众生，理应前来。但他现在驻留在王舍城，国王宾比萨拉侍奉着他，不会允许他前来。”于是两位利诸侯国王，带着众多兵士，献上厚重礼物，奉诣国王，央求转告宾比萨拉王“请奉国王之意，迎请世尊到我们这里来”。两位派人携礼物前往国王处说明此事，说：“尊敬大王，请将此事转告世尊，我们的城中出现三重恐怖，倘若世尊前来，必有平安。”国王不置可否，只说“你们自己知晓”。诸人即前往奉迎世尊，礼敬并言：“世尊，我城中现有三种恐怖，倘若世尊光临，定能使我们安乐。”世尊允诺说：“在伐舍离城，传说中的宝经守护，有数十万天界众护法围绕，听法完毕将有四十八千菩萨法众集合。”宾比萨拉王闻听佛陀允诺伐舍离行法，即在城内宣布“请准备迎接佛陀前来。”并亲自迎接世尊，问其是否确定前往伐舍离。国王郑重誓言“确是如此，我必随至，直到法道圆满为止。”

Atha kho rājā bimbisāro rājagahassa ca gaṅgāya ca antarā pañcayojanabhūmiṃ samaṃ katvā yojane yojane vihāraṃ māpetvā bhagavato gamanakālaṃ paṭivedesi. Bhagavā pañcahi bhikkhusatehi parivuto pāyāsi. Rājā pañcayojanaṃ maggaṃ pañcavaṇṇehi pupphehi jāṇumattaṃ okirāpetvā dhajapaṭākapuṇṇaghaṭakadaliādīni ussāpetvā bhagavato dve setacchattāni ekamekassa ca bhikkhussa ekamekaṃ ukkhipāpetvā saddhiṃ attano parivārena pupphagandhādīhi pūjaṃ karonto ekekasmiṃ vihāre bhagavantaṃ vasāpetvā mahādānāni datvā pañcahi divasehi gaṅgātīraṃ nesi. Tattha sabbālaṅkārehi nāvaṃ alaṅkaronto vesālikānaṃ sāsanaṃ pesesi ‘‘āgato bhagavā, maggaṃ paṭiyādetvā sabbe bhagavato paccuggamanaṃ karothā’’ti. Te ‘‘diguṇaṃ pūjaṃ karissāmā’’ti vesāliyā ca gaṅgāya ca antarā tiyojanabhūmiṃ samaṃ katvā bhagavato cattāri ekamekassa ca bhikkhussa dve dve setacchattāni sajjetvā pūjaṃ kurumānā gaṅgātīraṃ āgantvā aṭṭhaṃsu.

随后宾比萨拉王，在国都与恒河之间，平整五犍连地，依次修建行宫，专为佛陀旅行方便而作。佛陀被五百比库环绕守护。国王以五色鲜花装饰道路，撒至膝盖，有飘扬旗帜、蒲团、盆坛等供养。又以伞盖为每位比库遮阳，众人共同以花香等敬礼。使佛陀安顿于各行宫，施以丰厚布施，用五天时间渡过恒河。沿途将船只华美装饰，引导送达伐舍离城，吩咐大众到处欢迎佛陀，届时应准备好佛陀返回时的盛大迎接。众人齐声答应“我们必加倍供养。”伐舍离及恒河之间共为三犍连地，专门布置四百比库，每人配两顶伞盖，共八百尊佛弟子列队迎接。

Atha bimbisāro dve nāvāyo saṅghaṭetvā maṇḍapaṃ katvā pupphadāmādīhi alaṅkaritvā tattha sabbaratanamayaṃ buddhāsanaṃ paññapesi, bhagavā tattha nisīdi. Pañca satā bhikkhūpi nāvaṃ āruhitvā yathānurūpaṃ nisīdiṃsu. Rājā bhagavantaṃ anugacchanto galappamāṇaṃ udakaṃ ogāhetvā ‘‘yāva, bhante, bhagavā āgacchati, tāvāhaṃ idheva gaṅgātīre vasissāmī’’ti vatvā nivatto. Upari devatā yāva akaniṭṭhabhavanā pūjaṃ akaṃsu. Heṭṭhāgaṅgānivāsino kambalassatarādayo nāgarājāno pūjaṃ akaṃsu. Evaṃ mahatiyā pūjāya bhagavā yojanamattaṃ addhānaṃ gaṅgāya gantvā vesālikānaṃ sīmantaraṃ paviṭṭho.

宾比萨拉王准备两艘华丽船只，架设华盖装饰殿堂，用花卉美饰，呈献满载宝物的佛座。佛陀在船上安坐。五百比库也登舟坐定。国王随行，担水劝慰佛陀：“尊敬的世尊，您到来之前，我将暂居河畔。”他这样说着安坐。河中众多天神在高处供养，河底水中诸龙王等世间龙神也向佛顶礼。由此隆重礼敬，佛陀顺流而下，进入伐舍离城界。人间众生有欲求者得到满足，无欲者不被夺失。河流由水源、河道、宽度及水量俱足，水清净无垢，岸土肥沃。

Tato licchavirājāno bimbisārena katapūjāya diguṇaṃ karontā galappamāṇe udake bhagavantaṃ paccuggacchiṃsu. Teneva khaṇena tena muhuttena vijjuppabhāvinaddhandhakāravisaṭakūṭo gaḷagaḷāyanto catūsu disāsu mahāmegho vuṭṭhāsi. Atha bhagavatā paṭhamapāde gaṅgātīre nikkhittamatte pokkharavassaṃ vassi. Ye temetukāmā, te eva tementi, atemetukāmā na tementi. Sabbattha jāṇumattaṃ ūrumattaṃ kaṭimattaṃ galappamāṇaṃ udakaṃ vahati, sabbakuṇapāni udakena gaṅgaṃ pavesitāni, parisuddho bhūmibhāgo ahosi.

利诸侯王在宾比萨拉王的盛大礼敬下用水迎接佛陀，同时天空突然聚集乌云雷鸣闪电，四方风起大雨倾盆。佛陀初次将脚踏入河岸之时，水乃如莲花被踩露水般波动。有欲得者如愿以偿，无欲者不失所求。到处水域充满绢丝、芦苇，水清澈透明，河岸土地洁净肥沃。

Licchavirājāno bhagavantaṃ antarā yojane yojane vāsāpetvā mahādānāni datvā tīhi divasehi diguṇaṃ pūjaṃ karontā vesāliṃ nayiṃsu . Vesāliṃ sampatte bhagavati sakko devānamindo devasaṅghapurakkhato āgacchi. Mahesakkhānaṃ devatānaṃ sannipātena amanussā yebhuyyena palāyiṃsu. Bhagavā nagaradvāre ṭhatvā ānandattheraṃ āmantesi – ‘‘imaṃ, ānanda, ratanasuttaṃ uggahetvā balikammūpakaraṇāni gahetvā licchavirājakumārehi saddhiṃ vesāliyā tipākārantare vicaranto parittaṃ karohī’’ti ratanasuttaṃ abhāsi. ‘‘Evaṃ kena panetaṃ suttaṃ vuttaṃ , kadā, kattha, kasmā ca vutta’’nti etesaṃ pañhānaṃ vissajjanā vitthārena vesālivatthuto pabhuti porāṇehi vaṇṇīyati.

利诸侯王于河间各处驻足，布施大物，用三日时间双倍供养后，引领佛陀进入伐舍离城。届时佛陀由诸天主萨咖护送到来。诸天合体而现，人非天众众皆远遁。佛陀立于城门，呼唤阿难长老说道：“阿难，务必将此宝经撮要、炼化，携同利诸侯与伐舍离王子往来城中保护维持法乐。”宝经所言，何时何地，以何因缘而宣说，皆由古老典籍述说，曾广博铺陈于伐舍离的旧闻中。

Evaṃ bhagavato vesāliṃ anuppattadivaseyeva vesālinagaradvāre tesaṃ upaddavānaṃ paṭighātatthāya vuttamidaṃ ratanasuttaṃ uggahetvā āyasmā ānando parittatthāya bhāsamāno bhagavato pattena udakamādāya sabbanagaraṃ abbhukkiranto anuvicari. Yaṃ kiñcīti vuttamatte eva therena ye pubbe apalātā saṅkārakūṭabhittippadesādinissitā amanussā, te catūhi dvārehi palāyiṃsu, dvārāni anokāsāni ahesuṃ. Tato ekacce dvāresu okāsaṃ alabhamānā pākāraṃ bhinditvā palātā. Amanussesu gatamattesu manussānaṃ gattesu rogo vūpasanto. Te nikkhamitvā sabbapupphagandhādīhi theraṃ pūjesuṃ. Mahājano nagaramajjhe santhāgāraṃ sabbagandhehi limpitvā vitānaṃ katvā sabbālaṅkārehi alaṅkaritvā tattha buddhāsanaṃ paññapetvā bhagavantaṃ ānesi.

如是，世尊在未降生于祇园城之日，即于王舍城城门前，为众生祸乱和灾难阻止保障，将珠宝守护经文取出。尊敬的长老阿难，当时诵说此文，随佛陀的脚步，取水流遍整个城池巡视。所谓“何等依言”是指此长老所说之，关于先前未退远已久的烦恼累积障碍等不净现象，依止于四个城门众多逃走，城门遂变得破乱敞开。继而有些逃离者藉由撬破城门栅栏逃出。在那些非人形态出现之中，在人形界中亦有疾病流行消除。那些离去者出城后，诸多众生献上鲜花香气，敬礼此长老。尊贵大众在城中搭建圣所，满布诸般香味，拓平场地，遍披华饰，安置佛座，迎请世尊而来。

Bhagavā santhāgāraṃ pavisitvā paññatte āsane nisīdi. Bhikkhusaṅghopi kho rājāno manussā ca patirūpe patirūpe āsane nisīdiṃsu. Sakkopi devānamindo dvīsu devalokesu devaparisāya saddhiṃ upanisīdi aññe ca devā, ānandattheropi sabbaṃ vesāliṃ anuvicaranto rakkhaṃ katvā vesālinagaravāsīhi saddhiṃ āgantvā ekamantaṃ nisīdi. Tattha bhagavā sabbesaṃ tadeva ratanasuttaṃ abhāsīti.

世尊入圣所，坐於预备之位。比库众僧、国王与人等在各自位置上就坐。萨咖天帝亦在两处天界与众天神同座。另有天人，随侍阿难长老，巡视整个祇园城，护持佛陀，入城而坐一隅。世尊于彼处为众所诵持的珠宝守护经文，将其宣说。

Ettāvatā ca yā ‘‘yena vuttaṃ yadā yattha, yasmā cetaṃ imaṃ nayaṃ. Pakāsetvānā’’ti mātikā nikkhittā, sā sabbappakārena vitthāritā hoti.

至于「依此法所说，于何时何地，为何缘故而示现」之目录，详尽列出，并广泛展开。

Yānīdhātigāthāvaṇṇanā「凡在此处……」偈的注释

§1

1. Idāni ‘‘etassa karissāmatthavaṇṇana’’nti vuttattā atthavaṇṇanā ārabbhate. Apare pana vadanti ‘‘ādito pañceva gāthā bhagavatā vuttā, sesā parittakaraṇasamaye ānandattherenā’’ti. Yathā vā tathā vā hotu, kiṃ no imāya parikkhāya, sabbathāpi etassa ratanasuttassa karissāmatthavaṇṇanaṃ.

首先就『今当为此做意义阐释』之说起初，即开始展开义解。但他人言云：『起首五偈为世尊所说，其余由阿难长老于护持时段诵出』。无论若何，整体本着此文献，始终展开对这珠宝守护经的详细注释。

Yānīdha bhūtānīti paṭhamagāthā. Tattha yānīti yādisāni appesakkhāni vā mahesakkhāni vā. Idhāti imasmiṃ padese, tasmiṃ khaṇe sannipātaṭṭhānaṃ sandhāyāha. Bhūtānīti kiñcāpi bhūtasaddo ‘‘bhūtasmiṃ pācittiya’’nti evamādīsu (pāci. 69) vijjamāne. ‘‘Bhūtamidanti, bhikkhave , samanupassathā’’ti evamādīsu (ma. ni. 1.401) khandhapañcake. ‘‘Cattāro kho, bhikkhu, mahābhūtā hetū’’ti evamādīsu (ma. ni. 3.86) catubbidhe pathavīdhātvādirūpe. ‘‘Yo ca kālaghaso bhūto’’ti evamādīsu (jā. 1.2.190) khīṇāsave. ‘‘Sabbeva nikkhipissanti, bhūtā loke samussaya’’nti evamādīsu (dī. ni. 2.220) sabbasatte. ‘‘Bhūtagāmapātabyatāyā’’ti evamādīsu (pāci. 90) rukkhādike. ‘‘Bhūtaṃ bhūtato sañjānātī’’ti evamādīsu (ma. ni. 1.3) cātumahārājikānaṃ heṭṭhā sattanikāyaṃ upādāya vattati. Idha pana avisesato amanussesu daṭṭhabbo.

此处所说“现存之故”，即首偈。其所称“现”，是指出现的初始、聚集的始端。所谓“现存”乃指“已成形的实体”，于其他律藏处亦有“现存违反戒律”之意。又如经典中曰：“诸比库当如实观现存”等诸说。还说“四大为诸存在之因”以及“已灭余染者为现存”等。又有“诸现存将在世间安住无碍”，以及“诸现存者乃树木等之存在”之义。此处尤当谨察于非人类之中现存者之特殊性质。

Samāgatānīti sannipatitāni. Bhummānīti bhūmiyaṃ nibbattāni. Vā-iti vikappane. Tena yānīdha bhummāni vā bhūtāni samāgatānīti imamekaṃ vikappaṃ katvā puna dutiyavikappaṃ kātuṃ ‘‘yāni va antalikkhe’’ti āha. Antalikkhe vā yāni bhūtāni nibbattāni, tāni sabbāni idha samāgatānīti attho. Ettha ca yāmato yāva akaniṭṭhaṃ, tāva nibbattāni bhūtāni ākāse pātubhūtavimānesu nibbattattā ‘‘antalikkhe bhūtānī’’ti veditabbāni. Tato heṭṭhā sineruto pabhuti yāva bhūmiyaṃ rukkhalatādīsu adhivatthāni pathaviyañca nibbattāni bhūtāni, tāni sabbāni bhūmiyaṃ bhūmipaṭibaddhesu ca rukkhalatāpabbatādīsu nibbattattā ‘‘bhummāni bhūtānī’’ti veditabbāni.

所谓“聚集”，乃谓聚合成形之意。所谓“地”，即是土地的生成。词中“或”表示假设。故此“现存之地”乃指既成一体之集合，再别立第二集合谓“诸存于天空者”。所谓“诸存于天空者”，即所有在上天空诸宫殿或屋宅中成形之存在。由顶至下，光明明亮至地，树木藤蔓等附着在土地表面而形成之诸存者，则称为“诸存于地之存在”。

Evaṃ bhagavā sabbāneva amanussabhūtāni ‘‘bhummāni vā yāni va antalikkhe’’ti dvīhi padehi vikappetvā puna ekena padena pariggahetvā dassetuṃ ‘‘sabbeva bhūtā sumanā bhavantū’’ti āha. Sabbeti anavasesā. Evāti avadhāraṇe, ekampi anapanetvāti adhippāyo. Bhūtāti amanussā. Sumanā bhavantūti sukhitamanā pītisomanassajātā bhavantu. Athopīti kiccantarasanniyojanatthaṃ vākyopādāne nipātadvayaṃ. Sakkacca suṇantu bhāsitanti aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā dibbasampattilokuttarasukhāvahaṃ mama desanaṃ suṇantu.

如是，世尊于所有非人类诸众生中，将其中有之于地下者与有之于天空者，分为两句分别表达，然后又合为一句，总摄而示现曰：『愿诸众生皆生欢喜心。』其中『皆』者，无所遗余之义。此『如是』即于观念上，称心不散为其所系持之意。『众生』者，谓非人类也。『皆生欢喜心』者，谓生乐意乐般具喜乐心。如是，即为说明或示现事物间相互关系之辅助句法。愿众善听，专心用意，具足心念，令我此说法传达天上及世间诸乐之义，宜当倾听。

Evamettha bhagavā ‘‘yānīdha bhūtāni samāgatānī’’ti aniyamitavacanena bhūtāni pariggahetvā puna ‘‘bhummāni vā yāni va antalikkhe’’ti dvidhā vikappetvā tato ‘‘sabbeva bhūtā’’ti puna ekajjhaṃ katvā ‘‘sumanā bhavantū’’ti iminā vacanena āsayasampattiyaṃ niyojento ‘‘sakkacca suṇantu bhāsita’’nti payogasampattiyaṃ, tathā yonisomanasikārasampattiyaṃ paratoghosasampattiyañca, tathā attasammāpaṇidhisappurisūpanissayasampattīsu samādhipaññāhetusampattīsu ca niyojento gāthaṃ samāpesi.

这里，世尊先以不限定的语气言『此处所集之众生』，广泛摄纳诸众生，然后分两句表述『地下者与有于天空者』，复又结合为一者『诸众生皆』，以此言辞引入内心成就，随后劝请『愿生欢喜心』，借此言说引导产生内在心法之成立与巩固。此言用以达到听闻契机，导入正慎思维及远离诸惑热望之心法，进而坚定自决之心信。由此开始，此偈歌显示支正念、定及智慧等觉支，并且与自我圆满发愿，依他方皈依善根等多方面成就相应具足，成就三摩地及智慧因缘，以此圆满偈歌完成。

Tasmā hītigāthāvaṇṇanā「因此确实……」偈的注释

§2

2.Tasmā hi bhūtāti dutiyagāthā. Tattha tasmāti kāraṇavacanaṃ. Bhūtāti āmantanavacanaṃ. Nisāmethāti suṇātha. Sabbeti anavasesā. Kiṃ vuttaṃ hoti? Yasmā tumhe dibbaṭṭhānāni tattha upabhogaparibhogasampadañca pahāya dhammassavanatthaṃ idha samāgatā, na naṭanaccanādidassanatthaṃ, tasmā hi bhūtā nisāmetha sabbeti. Atha vā ‘‘sumanā bhavantu, sakkacca suṇantū’’ti vacanena tesaṃ sumanabhāvaṃ sakkaccaṃ sotukamyatañca disvā āha ‘‘yasmā tumhe sumanabhāvena attasammāpaṇidhiyonisomanasikārāsayasuddhīhi sakkaccaṃ sotukamyatāya sappurisūpanissayaparatoghosapadaṭṭhānato payogasuddhīhi ca yuttā, tasmā hi bhūtā nisāmetha sabbe’’ti. Atha vā yaṃ purimagāthāya ante ‘‘bhāsita’’nti vuttaṃ, taṃ kāraṇabhāvena apadisanto āha ‘‘yasmā mama bhāsitaṃ nāma atidullabhaṃ aṭṭhakkhaṇaparivajjitassa khaṇassa dullabhattā, anekānisaṃsañca paññākaruṇāguṇena pavattattā, tañcāhaṃ vattukāmo ‘suṇantu bhāsita’nti avocaṃ, tasmā hi bhūtā nisāmetha sabbe’’ti. Idaṃ iminā gāthāpadena vuttaṃ hoti.

此为第二偈，开头『因此众生』为因缘语，『众生』为应邀语，『诸众』者无遗缺义。所示为何？由于诸位放弃了天界享受与天福充足，为闻法而集于此非为观赏舞乐等娱乐，所以宣说『因此众生当静听，无遗缺』。又述『愿生欢喜心，宜专心倾听』，观察诸位生喜心者，能以正决心、正思维、清净心、具备正闻能力及善根所依心，故示现『因此众生宜静听无遗缺』。又针对前偈末尾『所说』二字，以因缘意解答曰：由于我所说教法十分难得，在短暂瞬间，依多重因缘以智慧及慈悲力宣说，愿听者倾心入耳。故示现『因此众生皆当静听无遗缺』。此理以此偈末语有所成就。

Evametaṃ kāraṇaṃ niropento attano bhāsitanisāmane niyojetvā nisāmetabbaṃ vattumāraddho ‘‘mettaṃ karotha mānusiyā pajāyā’’ti. Tassattho – yāyaṃ tīhi upaddavehi upaddutā mānusī pajā, tassā mānusiyā pajāya mettaṃ mittabhāvaṃ hitajjhāsayataṃ paccupaṭṭhapethāti. Keci pana ‘‘mānusikaṃ paja’’nti paṭhanti, taṃ bhummatthāsambhavā na yujjati. Yampi aññe atthaṃ vaṇṇayanti, sopi na yujjati. Adhippāyo panettha – nāhaṃ buddhoti issariyabalena vadāmi, api tu yaṃ tumhākañca imissā ca mānusiyā pajāya hitatthaṃ vadāmi ‘‘mettaṃ karotha mānusiyā pajāyā’’ti. Ettha ca –

因缘已明示，为了号召众人应当静听自己所说，开始说法曰『应当于人间大众行慈爱』。原因在于当时人类因三种灾难而动乱不安，故要为人间大众培养慈爱、友情以及利乐互助之心。亦有些人读作『众生大众』，但此义不符原旨；又或释为他义，亦非本意。此处取意为：我非以任何威权或力量自称佛陀，而是为诸位及诸众之利益，故说『应行慈爱于人间大众』。此处接续曰——

‘‘Ye sattasaṇḍaṃ pathaviṃ vijetvā,

『诸位勇士，征服大地，','35':'王者及祭祀相随巡游；'}

Rājisayo yajamānānupariyagā;

受王事供养而随侍左右者；

Assamedhaṃ purisamedhaṃ,

修行者、男子、

Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

正斋之者，无障碍。

‘‘Mettassa cittassa subhāvitassa,

「慈心所生之心，

Kalampi te nānubhavanti soḷasiṃ;

适于汝者，乃至十六；

Ekampi ce pāṇamaduṭṭhacitto,

若有一者，意念恶劣，

Mettāyati kusalo tena hoti.

以慈心为能者，便成为安宁。

‘‘Sabbe ca pāṇe manasānukampī, pahūtamariyo pakaroti puñña’’nti. (itivu. 27; a. ni. 8.1) –

「诸根皆隨意慈护，广施善业种种功德」云云。（引用自《经集部·尼柯耶·八分经·第一章》）——

Evamādīnaṃ suttānaṃ ekādasānisaṃsānañca vasena ye mettaṃ karonti, etesaṃ mettā hitāti veditabbā.

以此等经文及十一种依止为根基，于其中行慈者，须知其行为为慈的利益所在。

‘‘Devatānukampito poso, sadā bhadrāni passatī’’ti. (udā. 76; mahāva. 286) –

「天众慈护，常观吉祥」云云。（引用自《乌达纳·第七十六偈》《大长部·第二百八十六偈》）——

Evamādīnaṃ suttānaṃ vasena yesu kayirati, tesampi hitāti veditabbā.

据此类经文中所示，以此为根本而行布施者，亦须知其行为有利。

Evaṃ ubhayesampi hitabhāvaṃ dassento ‘‘mettaṃ karotha mānusiyā’’ti vatvā idāni upakārampi dassento āha ‘‘divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā’’ti. Tassattho – ye manussā cittakammakaṭṭhakammādīhipi devatā katvā cetiyarukkhādīni ca upasaṅkamitvā devatā uddissa divā baliṃ karonti, kālapakkhādīsu ca rattiṃ baliṃ karonti, salākabhattādīni vā datvā ārakkhadevatā upādāya yāva brahmadevatānaṃ pattidānaniyyātanena divā baliṃ karonti, chattāropanadīpamālāya sabbarattikadhammassavanādīni kārāpetvā pattidānaniyyātanena ca rattiṃ baliṃ karonti, te kathaṃ na rakkhitabbā? Yato evaṃ divā ca ratto ca tumhe uddissa karonti ye baliṃ, tasmā hi ne rakkhatha; tasmā balikammakaraṇāpi te manusse rakkhatha gopayatha, ahitaṃ nesaṃ apanetha, hitaṃ upanetha appamattā hutvā taṃ kataññubhāvaṃ hadaye katvā niccamanussarantāti.

既然两者皆显利益义，乃劝人曰：「人应行慈。」今更显其利益说：昼夜供养天众者，故当精勤保护。理由在此——诸天亦由人间心意造作之业，如建造鬼神坛、树神树等，昼夜供养天众；时令节令中亦供养，夜间亦供养；或布施柴草饭食，护卫天神因缘，由此持续供养诸梵天天等；又为天众搭设遮盖、灯光、花环，并日夜悉闻法音供养天众。如是供养者，安可不加保护？因其昼夜如此供养谛听之处，故当守护；既然昼夜供养者爱护人间，故人当护卫此等护持者，勿使其受损，应摄其利益。唯当精勤守护，内怀报恩心，方是常乐人道行。

Yaṃkiñcītigāthāvaṇṇanā「凡任何」偈的注释

§3

3. Evaṃ devatāsu manussānaṃ upakārakabhāvaṃ dassetvā tesaṃ upaddavavūpasamanatthaṃ buddhādiguṇappakāsanena ca devamanussānaṃ dhammassavanatthaṃ ‘‘yaṃkiñci vitta’’ntiādinā nayena saccavacanaṃ payuñjitumāraddho. Tattha yaṃkiñcīti aniyamitavasena anavasesaṃ pariyādiyati yaṃkiñci tattha tattha vohārūpagaṃ. Vittanti dhanaṃ. Tañhi vittiṃ janetīti vittaṃ. Idha vāti manussalokaṃ niddisati. Huraṃ vāti tato paraṃ avasesalokaṃ, tena ca ṭhapetvā manusse sabbalokaggahaṇe patte ‘‘saggesu vā’’ti parato vuttattā ṭhapetvā manusse ca sagge ca avasesānaṃ nāgasupaṇṇādīnaṃ gahaṇaṃ veditabbaṃ.

三、如已显现天众对于人类利益之心情，为了安抚其侵扰及以佛陀等圣贤德相为引，故启发天人及人共闻法义。借以“诸种财物”之示现，开始以真实言教引导。如其中「诸种」语，不限定指别，仅泛说所有，各处寓意皆包罗其中。财物指财富，财富即从施予而生。此处“财”言示人间世界，为屋脊隅，加强“护持人间及诸界”的意义。今将披露天人及人界之如意关系及在天堂诸类护法龙、凤等灵的相应关系，应当明知周详。

Evaṃ imehi dvīhi padehi yaṃ manussānaṃ vohārūpagaṃ alaṅkāraparibhogūpagañca jātarūparajatamuttāmaṇiveḷuriyapavāḷalohitaṅkamasāragallādikaṃ, yañca muttāmaṇivālukatthatāya bhūmiyā ratanamayavimānesu anekayojanasatavitthatesu bhavanesu uppannānaṃ nāgasupaṇṇādīnaṃ vittaṃ, taṃ niddiṭṭhaṃ hoti. Saggesu vāti kāmāvacararūpāvacaradevalokesu. Te hi sobhanena kammena ajīyantīti saggā. Suṭṭhu aggātipi saggā. Yanti yaṃ sasāmikaṃ vā asāmikaṃ vā. Ratananti ratiṃ nayati vahati janayati vaḍḍhetīti ratanaṃ. Yaṃkiñci cittīkataṃ mahagghaṃ atulaṃ dullabhadassanaṃ anomasattaparibhogañca, tassetaṃ adhivacanaṃ. Yathāha –

如是者，借助这两句言辞，表达了人们的财富形象和外饰享用之具，这些是生生世世中最珍贵的宝石、珠玉、各种颜色的宝石如玛瑙、珊瑚、琥珀、红宝石、琉璃等，是超越人间的殊胜宝物。且这些宝石实质上具有如土地中所藏宝石的质地，乃是在天界诸多宝石庄严宫殿中产生的财富，诸天如龙族、翼龙等得此福业之财。这便是所指所显现的。天上之欲欲及其无欲天界者，皆因其美好功德而生存，称之为天界。天界果真是极殊胜之处。通达于世间诸现象或非常现象之地皆归于此宝石。所谓“宝石”，即带来欢喜、持载、增长、产生喜悦的宝物。凡由心智所认识、极珍贵、难得一见且异乎寻常享用之物，便是此宝石的称谓。如所云：

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

“心智所认识的极珍贵之物，难以比拟、难以见及；享用此物甚甚殊胜，谓之宝石。”

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti.

“心智所认识的极珍贵之物，难以比拟、难以见及；享用此物甚甚殊胜，谓之宝石。”此为说道。

Paṇītanti uttamaṃ seṭṭhaṃ atappakaṃ. Evaṃ iminā gāthāpadena yaṃ saggesu anekayojanasatappamāṇasabbaratanamayavimānasudhammavejayantappabhutīsu sasāmikaṃ, yañca buddhuppādavirahena apāyameva paripūrentesu sattesu suññavimānappaṭibaddhaṃ asāmikaṃ, yaṃ vā panaññampi pathavimahāsamuddahimavantādinissitamasāmikaṃ ratanaṃ, taṃ niddiṭṭhaṃ hoti.

“崇高、上等、最美好的”意谓最佳的。以此诗句而论，一切天界中由无数由数百由千由万由大小里程累积的宝石庄严华丽宫殿，以及因佛出生而灭绝恶趣、净空无主宫殿所住的无欲天界，或因其它缘故依土地、大海、高山等地方产生的可见宝石，皆为所指示显示。

Na no samaṃ atthi tathāgatenāti na-iti paṭisedhe. No-iti avadhāraṇe. Samanti tulyaṃ. Atthīti vijjati. Tathāgatenāti buddhena. Kiṃ vuttaṃ hoti? Yaṃ etaṃ vittañca ratanañca pakāsitaṃ, ettha ekampi buddharatanena sadisaṃ ratanaṃ nevatthi. Yampi hi taṃ cittīkataṭṭhena ratanaṃ, seyyathidaṃ – rañño cakkavattissa cakkaratanaṃ maṇiratanañca, yamhi uppanne mahājano na aññattha cittīkāraṃ karoti, na koci pupphagandhādīni gahetvā yakkhaṭṭhānaṃ vā bhūtaṭṭhānaṃ vā gacchati, sabbopi jano cakkaratanamaṇiratanameva cittīkāraṃ karoti pūjeti, taṃ taṃ varaṃ pattheti, patthitapatthitañcassa ekaccaṃ samijjhati, tampi ratanaṃ buddharatanena samaṃ natthi. Yadi hi cittīkataṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgate hi uppanne ye keci mahesakkhā devamanussā na te aññatra cittīkāraṃ karonti, na kañci aññaṃ pūjenti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññe devā manussā ca bimbisārakosalarājaanāthapiṇḍikādayo. Parinibbutampi bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asokamahārājā sakalajambudīpe caturāsīti vihārasahassāni patiṭṭhāpesi, ko pana vādo aññesaṃ cittīkārānaṃ. Apica kassaññassa parinibbutassāpi jātibodhidhammacakkappavattanaparinibbānaṭṭhānāni paṭimācetiyādīni vā uddissa evaṃ cittīkāragarukāro pavattati yathā bhagavato. Evaṃcittīkataṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.

“并非没有如来”，谓决不否定如来之存在。以“非”为否定意义，谓意理通达均等存在。谓“有意”，谓確有意义。谓如来，即布施无上智慧觉者。所说何事？即此所明示之财富与宝石，无一非与佛宝相应之宝。譬如以心识为基础的宝石，如国王、世尊、珠宝所生之宝，世人大众无有他致意，亦无携带花香踏访鬼神之属，人人唯以宝石心宝为所注意，敬仰此宝石，谓为至上而勤行，妒恨与否皆无。如以心所为宝石，如来佛宝也是宝石。如来所现诸大神力天、人皆唯尊宝石心宝，无杂念妄敬。正如梵天萨罕、四方国王及宾比萨拉王等亦供养如来。已涅槃世尊，舍去八十万金财富，阿育王于四十八洲立四十万庵舍；何有异说由他心所为宝石者？即使迦叶尊者涅槃时设立出生觉法轮之塔或纪念碑者，亦是针对此心所宝石之重大行为，如佛所示。即心识作为宝石，尚无人能与如来佛宝相等。

Tathā yampi taṃ mahagghaṭṭhena ratanaṃ. Seyyathidaṃ – kāsikaṃ vatthaṃ. Yathāha – ‘‘jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañcā’’ti (a. ni. 3.100), tampi buddharatanena samaṃ natthi. Yadi hi mahagghaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi yesaṃ paṃsukampi paṭiggaṇhāti, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ seyyathāpi asokarañño, idamassa mahagghatāya. Evaṃ mahagghatāvacanena cettha dosābhāvasādhakaṃ idaṃ suttapadaṃ veditabbaṃ –

又如以最珍贵者而言，譬如贵雅的佳布。经上云：“比库啊，旧而贵而色华丽而柔软者，亦为宝物。”此亦非可与佛宝等量。若以最珍贵名号为宝者，则如来佛宝亦为宝物。因如来能受破布，故此破布福德甚大，诸大功果如阿育王以其破布所获。故以此最珍贵之物价值观来观此经文，应知此语无任何恶意。

‘‘Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ, tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmī’’ti (a. ni. 3.100).

“那些接受袈裟、乞食、座具、病服、条件、药品等诸种供养的人，得此极大利益，具足大欢喜。我在此称之为‘大欢喜’。比如，彼时诸比库，如实如是，我称彼人。”（引自《增支部》三卷一百节）

Evaṃ mahagghaṭṭhenapi tathāgatasamaṃ ratanaṃ natthi.

如此‘大欢喜’之德，乃至与如来的无上珍宝相比，亦无可企及。

Tathā yampi taṃ atulaṭṭhenaratanaṃ. Seyyathidaṃ – rañño cakkavattissa cakkaratanaṃ uppajjati indanīlamaṇimayanābhi sattaratanamayasahassāraṃ pavāḷamayanemi rattasuvaṇṇamayasandhi, yassa dasannaṃ dasannaṃ arānamupari ekaṃ muṇḍāraṃ hoti vātaṃ gahetvā saddakaraṇatthaṃ, yena kato saddo sukusalappatāḷitapañcaṅgikatūriyasaddo viya hoti, yassa nābhiyā ubhosu passesu dve sīhamukhāni honti, abbhantaraṃ sakaṭacakkasseva susiraṃ. Tassa kattā vā kāretā vā natthi, kammapaccayena ututo samuṭṭhāti. Yaṃ rājā dasavidhaṃ cakkavattivattaṃ pūretvā tadahuposathe puṇṇamadivase sīsaṃnhāto uposathiko uparipāsādavaragato sīlāni sodhento nisinno puṇṇacandaṃ viya sūriyaṃ viya ca uṭṭhentaṃ passati, yassa dvādasayojanato saddo suyyati, yojanato vaṇṇo dissati, yaṃ mahājanena ‘‘dutiyo maññe cando sūriyo vā uṭṭhito’’ti ativiya kotūhalajātena dissamānaṃ nagarassa upari āgantvā rañño antepurassa pācīnapasse nātiuccaṃ nātinīcaṃ hutvā mahājanassa gandhapupphādīhi pūjetuṃ, yuttaṭṭhāne akkhāhataṃ viya tiṭṭhati.

又如无法比拟的无上宝物。如来世尊所比喻者，如同国王与世尊所应有的轮宝。此轮宝，上有犀角蓝宝石及七种宝石构成千重轮、珊瑚宝、红宝、金宝所层叠，轮首之上每十轮为一重，犹如风声传作五音齐备之四部和谐歌声；轮腹部两侧各有狮首，内有轮轴如车轮辛；此轮之创造者与使用者无一，乃依因果而自然产生。国王履行十种轮王职责，落实戒祭于满月之日，坐于宫殿高台，行持清净戒律，观如满月及太阳升起，所闻十二由旬之响声，声音清扬，色彩光明。民众以为“或是第二个月亮或太阳升起”，因极大好奇心，从城上西南方高处涌至，备以花香供养国王，仿佛等同阶位者亦立于合适之所，恭敬守护。

Tadeva anubandhamānaṃ hatthiratanaṃ uppajjati, sabbaseto rattapādo sattappatiṭṭho iddhimā vehāsaṅgamo uposathakulā vā chaddantakulā vā āgacchati, uposathakulā ca āgacchanto sabbajeṭṭho āgacchati, chaddantakulā sabbakaniṭṭho sikkhitasikkho damathūpeto, so dvādasayojanaṃ parisaṃ gahetvā sakalajambudīpaṃ anusaṃyāyitvā purepātarāsameva sakaṃ rājadhāniṃ āgacchati.

随之产生象宝，象色纯白，足色红，威力广大，集结五佛之徒，或是守护满月节会之族群。守护者至，全体出席，守护满月节者光辉显赫，族群最上者至，训练有素，威严镇伏恶徒。此象携十二由旬声响巡行于整个占城岛，恰似未来之都临近。

Tampi anubandhamānaṃ assaratanaṃ uppajjati, sabbaseto rattapādo kāḷasīso muñjakeso valāhakassarājakulā āgacchati. Sesamettha hatthiratanasadisameva.

紧随其后，马宝出现，整体白色，足色红，毛、鬃、尾皆乌黑，皆为皇家血统。此宝象于前与马宝极其相似。

Tampi anubandhamānaṃ maṇiratanaṃ uppajjati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato āyāmato cakkanābhisadiso, vepullapabbatā āgacchati. So caturaṅgasamannāgatepi andhakāre rañño dhajaggaṃ gato yojanaṃ obhāseti, yassobhāsena manussā ‘‘divā’’ti maññamānā kammante payojenti, antamaso kunthakipillikaṃ upādāya passanti.

亦同时出现宝石之王宝。此宝即“宝石璀璨壮丽”乃善巧出生之旃陀罗族，有八肢，色似龙首，居于密林山脉。此宝虽为四足兽，可行隐匿之地。国王旌旗照耀十二由旬，如光明映照人心，白昼者误以为日光，田间劳作者目击此象乘蓄，似为端庄。

Tampi anubandhamānaṃ itthiratanaṃ uppajjati, pakatiaggamahesī vā hoti, uttarakuruto vā āgacchati maddarājakulato vā, atidīghatādichadosavivajjitā atikkantā mānusavaṇṇaṃ appattā dibbavaṇṇaṃ, yassā rañño sītakāle uṇhāni gattāni honti, uṇhakāle sītāni, satadhā phoṭita tūlapicuno viya samphasso hoti, kāyato candanagandho vāyati, mukhato uppalagandho, pubbuṭṭhāyinitādianekaguṇasamannāgatā ca hoti.

同时，随着时间的推移，会出现雌性宝物，可能是捕鸟的母雌鸟，或是来自北方、来自马达王族的女性。她们身心清净，无有严重恶习，超越俗人形貌，容貌不染神异之色。此女在寒冷时身体温热，炎热时身体凉爽，触之如同百秤铜刚锻炼般坚固。身上散发檀香气味，口中有莲花香味，且具备多种特殊的先天异质。

Tampi anubandhamānaṃ gahapatiratanaṃ uppajjati rañño pakatikammakāro seṭṭhi, yassa cakkaratane uppannamatte dibbaṃ cakkhu pātubhavati, yena samantato yojanamatte nidhiṃ passati asāmikampi sasāmikampi, so rājānaṃ upasaṅkamitvā pavāreti ‘‘appossukko tvaṃ, deva, hohi, ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’’ti.

与此同时，会出现世尊王家中的男性宝物，就是国王王族中参与政务的富人。此富人具备犹如神眼的洞察力，能看到远方多里之内的宝藏，无论是他人私密藏物还是公众财产皆能洞悉。他来到国王面前，恭敬说：“天人啊，请安心吧，我将凭借财富为你积攒财富。”

Tampi anubandhamānaṃ pariṇāyakaratanaṃ uppajjati rañño pakatijeṭṭhaputto. Cakkaratane uppannamatte atirekapaññāveyyattiyena samannāgato hoti, dvādasayojanāya parisāya cetasā cittaṃ parijānitvā niggahapaggahasamattho hoti, so rājānaṃ upasaṅkamitvā pavāreti ‘‘appossukko tvaṃ, deva, hohi, ahaṃ te rajjaṃ anusāsissāmī’’ti. Yaṃ vā panaññampi evarūpaṃ atulaṭṭhena ratanaṃ, yassa na sakkā tulayitvā tīrayitvā aggho kātuṃ ‘‘sataṃ vā sahassaṃ vā agghati koṭiṃ vā’’ti. Tattha ekaratanampi buddharatanena samaṃ natthi. Yadi hi atulaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi na sakkā sīlato vā samādhito vā paññādīnaṃ vā aññatarato kenaci tulayitvā tīrayitvā ‘‘ettakaguṇo vā iminā samo vā sappaṭibhāgo vā’’ti paricchindituṃ. Evaṃ atulaṭṭhenapi tathāgatasamaṃ ratanaṃ natthi.

与此同时，还会出现国王的儿子，也就是国王在政务上得力的长子，此人拥有极高的智慧，能深刻洞察十二由旬范围内的环境，能明了民心，掌握国政大权。他来到国王面前，恭敬地说：“天人啊，请安心吧，我将辅佐你治理国土。”更有甚者，亦有比此更珍稀无匹的宝物，无法用百、千、万或千万计量衡量其价值。此中无论哪一宝物都不能与佛陀之宝相匹敌，因为佛陀之宝——无论是戒律、禅定、智慧等，均无法与任何世间之宝相较，无人能以任何方式衡量佛陀的珍贵与无上。因此，无论多么珍贵无比，都不及佛陀所具之宝。

Tathā yampi taṃ dullabhadassanaṭṭhena ratanaṃ, seyyathidaṃ dullabhapātubhāvo rājā cakkavatti, cakkādīni ca tassa ratanāni, tampi buddharatanena samaṃ natthi. Yadi hi dullabhadassanaṭṭhena ratanaṃ, tathāgatova ratanaṃ, kuto cakkavattiādīnaṃ ratanattaṃ. Tāni hi ekasmiṃyeva kappe anekāni uppajjanti. Yasmā pana asaṅkhyeyyepi kappe tathāgatasuñño loko hoti, tasmā tathāgatova kadāci karahaci uppajjanato dullabhadassano. Vuttampi cetaṃ bhagavatā parinibbānasamaye –

此外，如同难以得见的珍宝，譬如稀有的国王和王者之宝，乃是如此重要且难得。国王和诸大帝的宝物，有诸多种类，都无法和佛陀的宝物相提并论。若佛陀的宝物亦是稀少难见，那么国王以及大帝们的宝物必更不及佛陀的宝物珍贵。因为纵使在无数劫数中，世间佛陀的出现极为罕见，因此佛陀的出现即便极其罕见，但世间无人能及其智慧庄严。世尊在涅槃时亦曾讲说：

‘‘Devatā, ānanda, ujjhāyanti ‘dūrā ca vatamha āgatā tathāgataṃ dassanāya, kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā, ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati, ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’’’ti (dī. ni. 2.200).

『天人们，阿难，忧心忡忡！忧思甚深，有一时远离，如来难得一见；但终有时刻，如来与阿拉汉、正觉者将再次降临人间。今日夜晚末时，正是如来将入般涅槃时，天帝于佛前护卫守护，我们以后难得见到如来。』（大毗奈耶2.200）

Evaṃ dullabhadassanaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.

因此，即便如来极难得见，但其宝贵之处依然无可比拟。

Tathā yampi taṃ anomasattaparibhogaṭṭhena ratanaṃ. Seyyathidaṃ – rañño cakkavattissa cakkaratanādi tañhi koṭisatasahassadhanānampi sattabhūmikapāsādavaratale vasantānampi caṇḍālavenanesādarathakārapukkusādīnaṃ nīcakulikānaṃ omakapurisānaṃ supinantepi paribhogatthāya na nibbattati. Ubhato sujātassa pana rañño khattiyasseva paripūritadasavidhacakkavattivattassa paribhogatthāya nibbattanato anomasattaparibhogaṃyeva hoti, tampi buddharatanasamaṃ natthi. Yadi hi anomasattaparibhogaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi loke omakasattasammatānaṃ anupanissayasampannānaṃ viparītadassanānaṃ pūraṇakassapādīnaṃ channaṃ satthārānaṃ aññesañca evarūpānaṃ supinantepi aparibhogo. Upanissayasampannānaṃ pana catuppadāyapi gāthāya pariyosāne arahattamadhigantuṃ samatthānaṃ nibbedhikañāṇadassanānaṃ bāhiyadārucīriyappabhutīnaṃ aññesañca mahākulappasutānaṃ mahāsāvakānaṃ paribhogo, te hi taṃ dassanānuttariyasavanānuttariyapāricariyānuttariyādīni sādhentā tathāgataṃ paribhuñjanti. Evaṃ anomasattaparibhogaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.

如同前文以高贵非凡的享乐比喻珍宝，譬如国王、世界主宰所拥有的帝王宝塔、千百亿财富、七重地宫宝殿，乃至丑陋贱族如山地贱民、秽陋恶人等，即便在酣睡之中也不会引发真正享用。与此相对，国王虽出身高贵的刹帝利族，临终时所有权利财富的享用也消失无踪，这样的非凡享受没有任何宝物可比。若说以非凡的享用比喻珍宝，则应当是如来之宝。如来说：世间诸恶人贪恋种种无根无依、邪见迷惑、声闻辈如布满灰尘之师资，他人虽处睡眠亦未能享用。唯有具足四种前行的诸比库，具足明智通达无漏智慧、善行、天人及大族弟子，才是真正享用此宝。他们修成无上正觉，而如来的供养者，方能真实享用如来的珍宝。因此，即便以非凡的享用为喻，也无第二宝可以与如来的珍宝相匹敌。

Yampi taṃ avisesato ratijananaṭṭhena ratanaṃ. Seyyathidaṃ – rañño cakkavattissa cakkaratanaṃ. Tañhi disvāva rājā cakkavatti attamano hoti, evampi taṃ rañño ratiṃ janeti. Puna caparaṃ rājā cakkavatti vāmena hatthena suvaṇṇabhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati ‘‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana’’nti. Tato cakkaratanaṃ pañcaṅgikaṃ viya tūriyaṃ madhurassaraṃ niccharantaṃ ākāsena puratthimaṃ disaṃ gacchati , anvadeva rājā, cakkavatti cakkānubhāvena dvādasayojanavitthiṇṇāya caturaṅginiyā senāya nātiuccaṃ nātinīcaṃ uccarukkhānaṃ heṭṭhābhāgena, nīcarukkhānaṃ uparibhāgena, rukkhesu pupphaphalapallavādipaṇṇākāraṃ gahetvā āgatānaṃ hatthato paṇṇākārañca gaṇhanto ‘‘ehi kho, mahārājā’’ti evamādinā paramanipaccakārena āgate paṭirājāno ‘‘pāṇo na hantabbo’’tiādinā nayena anusāsanto gacchati. Yattha pana rājā bhuñjitukāmo vā divāseyyaṃ vā kappetukāmo hoti, tattha cakkaratanaṃ ākāsā orohitvā udakādisabbakiccakkhame same bhūmibhāge akkhāhataṃ viya tiṭṭhati. Puna rañño gamanacitte uppanne purimanayeneva saddaṃ karontaṃ gacchati, taṃ sutvā dvādasayojanikāpi parisā ākāsena gacchati . Cakkaratanaṃ anupubbena puratthimaṃ samuddaṃ ajjhogāhati, tasmiṃ ajjhogāhante udakaṃ yojanappamāṇaṃ apagantvā bhittīkataṃ viya tiṭṭhati. Mahājano yathākāmaṃ satta ratanāni gaṇhāti. Puna rājā suvaṇṇabhiṅkāraṃ gahetvā ‘‘ito paṭṭhāya mama rajja’’nti udakena abbhukkiritvā nivattati. Senā purato hoti, cakkaratanaṃ pacchato, rājā majjhe. Cakkaratanena osakkitosakkitaṭṭhānaṃ udakaṃ paripūrati. Eteneva upāyena dakkhiṇapacchimuttarepi samudde gacchati.

若以普遍的凡夫所爱的享乐比喻珍宝，譬如国王、世界主宰的宝盘。如来宝盘出现，国王见之心生羡慕。国王随后举右手持金器，左手持宝盘，召唤宝盘旋转，念诵祷愿令宝盘转动畅行。宝盘如五轮合一，散发第四轮甘甜音声，转向东方，高过高树，低于低树，上覆花果叶片，宝盘环绕来者，向来访者伸出手掌，呈现叶片形状恭敬呼唤“请进，尊贵国王”，守卫者劝阻勿杀生，随同指引进入。国王欲饮食或休息之时，宝盘下降，似有水池盘石筑基稳固。国王启程时，宝盘旋绕于空中，犹如先导声音，诸臣属中亦有十二城之人同行于空。宝盘先行跨海入水，犹如断壁矗立。众生随意取七宝。国王再持金器奠酒水，退回原处。军队前列，宝盘居后，国王居中。宝盘用以浇灌喝醉之地，确保无损。如此法术，宝盘南北东西纵横跨海。

Evaṃ catuddisaṃ anusaṃyāyitvā cakkaratanaṃ tiyojanappamāṇaṃ ākāsaṃ ārohati. Tattha ṭhito rājā cakkaratanānubhāvena vijitavijayo pañcasataparittadīpapaṭimaṇḍitaṃ sattayojanasahassaparimaṇḍalaṃ pubbavidehaṃ, tathā aṭṭhayojanasahassaparimaṇḍalaṃ uttarakuruṃ, sattayojanasahassaparimaṇḍalaṃyeva aparagoyānaṃ, dasayojanasahassaparimaṇḍalaṃ jambudīpañcāti evaṃ catumahādīpadvisahassaparittadīpapaṭimaṇḍitaṃ ekaṃ cakkavāḷaṃ suphullapuṇḍarīkavanaṃ viya oloketi. Evaṃ olokayato cassa anappakā rati uppajjati. Evampi taṃ cakkaratanaṃ rañño ratiṃ janeti, tampi buddharatanasamaṃ natthi. Yadi hi ratijananaṭṭhena ratanaṃ, tathāgatova ratanaṃ, kiṃ karissati etaṃ cakkaratanaṃ? Tathāgato hi yassā dibbāya ratiyā cakkaratanādīhi sabbehipi janitā cakkavattirati saṅkhampi kalampi kalabhāgampi na upeti, tatopi ratito uttaritarañca paṇītatarañca attano ovādappaṭikarānaṃ asaṅkhyeyyānampi devamanussānaṃ paṭhamajjhānaratiṃ dutiyatatiyacatutthapañcamajjhānaratiṃ, ākāsānañcāyatanaratiṃ, viññāṇañcāyatanaākiñcaññāyatananevasaññānāsaññāyatanaratiṃ, sotāpattimaggaratiṃ, sotāpattiphalaratiṃ, sakadāgāmianāgāmiarahattamaggaphalaratiñca janeti. Evaṃ ratijananaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthīti.

宝盘则依次环绕东西南北，旋升三里高空，坐在宝盘之上的国王，分辨出宝盘如征服七百周围的明灯之光，所照之地包括前边的毗提婆，北方的乌他罗拘楼，七百四周犹如阿波拘楼，十万彼岸，构成唯一区环，像盛开的莲花丛林。如此观察之下，国王心起非凡喜悦。正因为如是宝盘生起国王的喜爱，故无任何珍宝能比。如以普世普通的喜爱比喻珍宝，则当以如来也应比拟。如来乃一切神圣世俗喜乐之起因，世尊自身之欢喜、明智、清净无垢之境界无人能敌。由此，若以世间喜爱衡量珍宝，诸如宝盘有何用？如来本身是无上之宝，以喜爱及诸禅悦依止。即使诸天人多重善法之喜、入出念处之喜、诸智慧眼境界欢乐、四禅喜、初果喜、二果喜、三果喜、四果喜、解脱果喜等，一切无上喜乐均由如来而生。因此，以世俗喜爱比喻珍宝，仍无与如来宝相等者。

Apica ratanaṃ nāmetaṃ duvidhaṃ hoti saviññāṇakamaviññāṇakañca. Tattha aviññāṇakaṃ cakkaratanaṃ maṇiratanañca, yaṃ vā panaññampi anindriyabaddhasuvaṇṇarajatādi, saviññāṇakaṃ hatthiratanādipariṇāyakaratanapariyosānaṃ, yaṃ vā panaññampi evarūpaṃ indriyabaddhaṃ. Evaṃ duvidhe cettha saviññāṇakaratanaṃ aggamakkhāyati . Kasmā? Yasmā aviññāṇakaṃ suvaṇṇarajatamaṇimuttādiratanaṃ saviññāṇakānaṃ hatthiratanādīnaṃ alaṅkāratthāya upanīyati.

且说宝物分为两类：有意识的和无意识的。无意识宝物指诸如宝盘、珠玉等，亦可包含不属五根感知的纯金、纯银宝物。而有意识宝物则指以大象等动物为代表之宝物，即五根分别感知之生物。此故，依此区别，有意识宝物乃至最高佳名。因无意识者如纯金纯银珠宝为装饰物，而有意识宝物具生命与感知，故殊胜。

Saviññāṇakaratanampi duvidhaṃ tiracchānagataratanaṃ, manussaratanañca. Tattha manussaratanaṃ aggamakkhāyati. Kasmā? Yasmā tiracchānagataratanaṃ manussaratanassa opavayhaṃ hoti. Manussaratanampi duvidhaṃ itthiratanaṃ, purisaratanañca. Tattha purisaratanaṃ aggamakkhāyati. Kasmā? Yasmā itthiratanaṃ purisaratanassa paricārikattaṃ āpajjati. Purisaratanampi duvidhaṃ agārikaratanaṃ, anagārikaratanañca. Tattha anagārikaratanaṃ aggamakkhāyati. Kasmā? Yasmā agārikaratanesu aggo cakkavattipi sīlādiguṇayuttaṃ anagārikaratanaṃ pañcapatiṭṭhitena vanditvā upaṭṭhahitvā payirupāsitvā dibbamānusikā sampattiyo pāpuṇitvā ante nibbānasampattiṃ pāpuṇāti.

有意识宝物亦有二种：畜生宝和人宝。因畜生宝是人宝的下等。人宝又分男女二种，其中男子宝最为尊贵，因为女性宝物乃男性宝物的从属和服侍。男子宝又分家众与非家众二类，其中非家众为最上宝。因非家众宝如世界主宰或修习清净戒德之人，受诸敬重，具诸天人之福德，终获涅槃之果。

Evaṃ anagārikaratanampi duvidhaṃ ariyaputhujjanavasena. Ariyaratanampi duvidhaṃ sekhāsekhavasena. Asekharatanampi duvidhaṃ sukkhavipassakasamathayānikavasena. Samathayānikaratanampi duvidhaṃ sāvakapāramippattamappattañca. Tattha sāvakapāramippattaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sāvakapāramippattaratanatopi paccekabuddharatanaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sāriputtamoggallānasadisāpi hi anekasatā sāvakā ekassa paccekabuddhassa guṇānaṃ satabhāgampi na upenti. Paccekabuddharatanatopi sammāsambuddharatanaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sakalampi hi jambudīpaṃ pūretvā pallaṅkena pallaṅkaṃ ghaṭentā nisinnā paccekabuddhā ekassa sammāsambuddhassa guṇānaṃ neva saṅkhaṃ na kalaṃ na kalabhāgaṃ upenti. Vuttañhetaṃ bhagavatā – ‘‘yāvatā, bhikkhave, sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; 5.32; itivu. 90). Evaṃ kenaci pariyāyena tathāgatasamaṃ ratanaṃ natthi. Tenāha bhagavā – ‘‘na no samaṃ atthitathāgatenā’’ti.

非家众宝又有二分：圣人宝与凡夫宝。圣人宝又二种，圣者宝即为有漏善观禅定者。善观禅定宝又分声闻成就者与未成就者，其成就者为至尊宝。因声闻弟子数百，难获一百份善藏藏入一独觉佛。独觉佛宝又胜过声闻宝，世尊宝胜过独觉宝，因其具有无上功德。盖全毗邻洲皆有独觉佛盘坐而不及正觉世尊宝之百份之一。世尊亦云：「比库众生至终，世尊为至高宝。」故凭诸种说法，世尊宝无可匹敌。故世尊言：「无人可及于我世尊。」

Evaṃ bhagavā buddharatanassa aññehi ratanehi asamataṃ vatvā idāni tesaṃ sattānaṃ uppannaupaddavavūpasamatthaṃ neva jātiṃ na gottaṃ na kolaputtiyaṃ na vaṇṇapokkharatādiṃ nissāya, apica kho avīcimupādāya bhavaggapariyante loke sīlasamādhikkhandhādīhi guṇehi buddharatanassa asadisabhāvaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi buddhe ratanaṃ paṇītaṃ, etena saccena suvatthi hotū’’ti.

如是，世尊在与他诸宝不可相比地称说佛宝后，如今为使众生的现行苦难得以消弭，既不依托于三界生死轮回的种姓莲花之类，也不依托于无间地狱的根本，而是依止具足道德、禅定诸蕴等功德的诸佛宝非世俗本质，庄严真实语句宣说说：『此即佛宝之所称美，愿由此真实得大安乐』。

Tassattho – idampi idha vā huraṃ vā saggesu vā yaṃkiñci atthi vittaṃ vā ratanaṃ vā, tena saddhiṃ tehi tehi guṇehi asamattā buddhe ratanaṃ paṇītaṃ. Yadi hi etaṃ saccaṃ, atha etena saccena imesaṃ pāṇīnaṃ suvatthi hotu, sobhanānaṃ atthitā hotu arogatā nirupaddavatāti. Ettha ca yathā ‘‘cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā’’ti evamādīsu (saṃ. ni. 4.85) attabhāvena vā attaniyabhāvena vāti attho. Itarathā hi cakkhu attā vā attaniyaṃ vāti appaṭisiddhameva siyā. Evaṃ ratanaṃ paṇītanti ratanattaṃ paṇītaṃ, ratanabhāvo paṇītoti ayamattho veditabbo. Itarathā hi buddho neva ratananti sijjheyya. Na hi yattha ratanaṃ atthi, taṃ ratananti na sijjhati. Yattha pana cittīkatādiatthasaṅkhātaṃ yena vā tena vā vidhinā sambandhagataṃ ratanaṃ atthi, yasmā taṃ ratanattamupādāya ratananti paññāpīyati, tasmā tassa ratanassa atthitāya ratananti sijjhati. Atha vā idampi buddhe ratananti imināpi pakārena buddhova ratananti evamattho veditabbo. Vuttamattāya ca bhagavatā imāya gāthāya rājakulassa sotthi jātā, bhayaṃ vūpasantaṃ. Imissā gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

又说——此即无论在此世、地狱天上，现世任何有财宝与珍宝，俱同于这些功德中所具备的佛宝，为最尊美宝。若此言真实，愿借此真实令诸人获安乐、成诸善事、得健康与无苦患。此中如教中所言：『阿难，眼根无我无他』等，言眼根自身或他体无固有自性，非他时终难成立。佛宝亦然，称为宝者即其宝之所具；非如此，佛则非宝，不成立。宝者者，乃所依义。虽有依附成宝者，不恒成宝。此依宝之所具性质而定宝之义。又亦称佛宝，亦应作如是了解。世尊仅以此偈曾为王族祈福，令心安息除畏恐。又言此偈千百万劫于无数世界，不为异类所得。

Khayaṃ virāgantigāthāvaṇṇanā「走向灭尽与离贪」偈的注释

§4

4. Evaṃ buddhaguṇena saccaṃ vatvā idāni nibbānadhammaguṇena vattumāraddho ‘‘khayaṃ virāga’’nti. Tattha yasmā nibbānasacchikiriyāya rāgādayo khīṇā honti parikkhīṇā, yasmā vā taṃ tesaṃ anuppādanirodhakkhayamattaṃ, yasmā ca taṃ rāgādivippayuttaṃ sampayogato ca ārammaṇato ca, yasmā vā tamhi sacchikate rāgādayo accantaṃ virattā honti vigatā viddhastā, tasmā khayanti ca virāganti ca vuccati. Yasmā panassa na uppādo paññāyati, na vayo, na ṭhitassa aññathattaṃ tasmā taṃ na jāyati na jīyati na mīyatīti katvā amatanti vuccati. Uttamatthena pana atappakaṭṭhena ca paṇītanti. Yadajjhagāti yaṃ ajjhagā vindi paṭilabhi, attano ñāṇabalena sacchākāsi. Sakyamunīti sakyakulappasutattā sakyo, moneyyadhammasamannāgatattā muni, sakyo eva muni sakyamuni. Samāhitoti ariyamaggasamādhinā samāhitacitto. Na tena dhammena samatthi kiñcīti tena khayādināmakena sakyamuninā adhigatena dhammena samaṃ kiñci dhammajātaṃ natthi. Tasmā suttantarepi vuttaṃ – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; itivu. 90).

四、如是，世尊以佛之功德为真实后，如今欲论述涅槃法功德，名曰“灭尽与离欲”。因涅槃现证，贪等烦恼已断尽且根绝，不起不复生。因贪等断，能与缘起断尽，定断痛断；复于涅槃中贪恚愚痴悉皆寂灭远离，故称灭、离欲。因涅槃无生无灭，无衰无异，故称不生不灭，意谓不生不坏不变，故称不生不死，亦称不灭。其文意含有至道与精进之义。世尊自称为释迦子，释迦氏族出身，智者、圣者与实证者之称号，乃释迦族圣者。所谓专心、禅定清净心也。此法虽名灭无余，世尊所证法中无他法同，无等胜故。故经典亦言：“诸法有聚或无聚，离欲为第一……”等。

Evaṃ bhagavā nibbānadhammassa aññehi dhammehi asamataṃ vatvā idāni tesaṃ sattānaṃ uppannaupaddavavūpasamatthaṃ khayavirāgāmatapaṇītatāguṇehi nibbānadhammaratanassa asadisabhāvaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi dhamme ratanaṃ paṇītaṃ, etena saccena suvatthi hotū’’ti. Tassattho purimagāthāya vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

五、世尊在称述涅槃法功德之真实后，如今又宣说道法之功德，称不以他法相比，能令众生苦患消除，表现涅槃之灭尽离欲与清净功德之道法宝非世俗本质，庄严真实语句说：‘此亦为法宝称美，愿由此真实得恒安乐。’其义应依前偈所示。又据此偈谓，此偈千百万劫及无数世界中，不为非人所证。一切压众生久出苦难，除灭迷惑烦恼诸恶。

Yaṃ buddhaseṭṭhotigāthāvaṇṇanā「佛中最胜者」偈的注释

§5

5. Evaṃ nibbānadhammaguṇena saccaṃ vatvā idāni maggadhammaguṇena vattumāraddho ‘‘yaṃ buddhaseṭṭho’’ti. Tattha ‘‘bujjhitā saccānī’’tiādinā nayena buddho , uttamo pasaṃsanīyo cāti seṭṭho, buddho ca so seṭṭho cāti buddhaseṭṭho, anubuddhapaccekabuddhasutabuddhakhyesu vā buddhesu seṭṭhoti buddhaseṭṭho. So buddhaseṭṭho yaṃ parivaṇṇayī ‘‘aṭṭhaṅgikova maggānaṃ, khemaṃ nibbānapattiyā’’ti (ma. ni. 2.215) ca ‘‘ariyaṃ vo, bhikkhave, sammāsamādhiṃ desissāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) ca evamādinā nayena tattha tattha pasaṃsi pakāsayi. Sucinti kilesamalasamucchedakaraṇato accantavodānaṃ. Samādhimānantarikaññamāhūti yañca attano pavattisamanantaraṃ niyameneva phalapadānato ‘‘ānantarikasamādhī’’ti āhu. Na hi maggasamādhimhi uppanne tassa phaluppattinisedhako koci antarāyo atthi. Yathāha –

五、世尊以涅槃法功德为真实后，今初论述圣道功德，称佛为“最上佛”，此佛以“明悟真理”为引导，极为第一、最赞叹者，此佛即释迦世尊。释迦世尊赞说八正道为达涅槃安稳之门，并宣说圣者正定法，俱为极乐妙行。言其能断除烦恼染污，涤净罪垢，属无上讴歌。所谓内续之定，即依净心得果后即成之禅定，谓“瞬间定”。此定内无任何果生之碍。

‘‘Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī. Sabbepi maggasamaṅgino puggalā ṭhitakappino’’ti (pu. pa. 17).

所谓某人由闻得初果圣者果报，于此寿命未至尽时，该寿命不灭，非寿终正寝，必至生初果，称为寿命未尽者。所有亲近修道者悉为寿命未尽者。

Samādhinā tena samo na vijjatīti tena buddhaseṭṭhaparivaṇṇitena sucinā ānantarikasamādhinā samo rūpāvacarasamādhi vā arūpāvacarasamādhi vā koci na vijjati. Kasmā? Tesaṃ bhāvitattā tattha tattha brahmaloke upapannassāpi puna nirayādīsupi upapattisambhavato, imassa ca arahattasamādhissa bhāvitattā ariyapuggalassa sabbūpapattisamugghātasambhavato. Tasmā suttantarepi vuttaṃ – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā…pe… ariyo aṭṭhaṅgiko maggo, tesaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; itivu. 90).

以定相等不可得者，世尊以圆满之正定为例说明，内证无间断之正定，即无色界正定及色界正定，实无分别可言。何以故？因诸正定虽已成熟，诸天人虽具善果，然复生恶趣之生，无尽轮回生灭；此正定之成熟虽如阿拉汉之定，但只是专注持法之促进，未断一切生起，故谓之未尽断生灭。于是经典中亦言：『比库当知，诸法皆是无常生法……圣八圣道之最胜正法亦复如是。』(阿毗尼婆舍那经第4章34节；入出祗经第90节) 。

Evaṃ bhagavā ānantarikasamādhissa aññehi samādhīhi asamataṃ vatvā idāni purimanayeneva maggadhammaratanassa asadisabhāvaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi dhamme…pe… hotū’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

如是，世尊在内证无间断定中未与他定相混淆，现今则依著《大正法宝藏》中所载前文教义，契合真实语句增说「此于法中……必然如是」等义。此等诗句，证明有数千万亿轮回中生死众生之成就，并非无因缘可证，应由前文所说义理推知良久。

Ye puggalātigāthāvaṇṇanā「那些人」偈的注释

§6

6. Evaṃ maggadhammaguṇenāpi saccaṃ vatvā idāni saṅghaguṇenāpi vattumāraddho ‘‘ye puggalā’’ti. Tattha yeti aniyametvā uddeso. Puggalāti sattā. Aṭṭhāti tesaṃ gaṇanaparicchedo. Te hi cattāro ca paṭipannā cattāro ca phale ṭhitāti aṭṭha honti. Sataṃ pasatthāti sappurisehi buddhapaccekabuddhabuddhasāvakehi aññehi ca devamanussehi pasatthā. Kasmā? Sahajātasīlādiguṇayogā. Tesañhi campakavakulakusumādīnaṃ sahajātavaṇṇagandhādayo viya sahajātā sīlasamādhiādayo guṇā, tena te vaṇṇagandhādisampannāni viya pupphāni devamanussānaṃ sataṃ piyā manāpā pasaṃsanīyā ca honti. Tena vuttaṃ ‘‘ye puggalā aṭṭhasataṃ pasatthā’’ti.

六、即使仅凭正道之美德陈说真实，今又依僧伽之功德展开言「是人者」之意。此处『是人』者，指众生；『八』者，表计数章节。是众乃四念处、四禅定、四果位八项修持及成就者。又『百』者，谓受诸善人、佛、缘觉、声闻及天地诸天善护之敬重。何因？因其天生之性格与品性，如同含木莲花等之天然色相香气般，天人们因此亲爱、悦乐且称赞其品德内涵。由此经典言：「是人得受八百之敬重」。

Atha vā yeti aniyametvā uddeso. Puggalāti sattā. Aṭṭhasatanti tesaṃ gaṇanaparicchedo. Te hi ekabījī kolaṃkolo sattakkhattuparamoti tayo sotāpannā. Kāmarūpārūpabhavesu adhigataphalā tayo sakadāgāmino. Te sabbepi catunnaṃ paṭipadānaṃ vasena catuvīsati. Antarāparinibbāyī, upahaccaparinibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparinibbāyī, uddhaṃsoto, akaniṭṭhagāmīti avihesu pañca. Tathā atappasudassasudassīsu . Akaniṭṭhesu pana uddhaṃsotavajjā cattāroti catuvīsati anāgāmino. Sukkhavipassako samathayānikoti dve arahanto. Cattāro maggaṭṭhāti catupaññāsa. Te sabbepi saddhādhurapaññādhurānaṃ vasena diguṇā hutvā aṭṭhasataṃ honti. Sesaṃ vuttanayameva.

又或言『八百』者，作计数之释曰：众生即有种子之心，集聚有序，七埸最高之三，乃初果圣人。乃于色无色境界获得果位三，复于二果至四果得果。彼等皆修习四圣道至二十四年，区分成五类：从未临终涅槃者、临终涅槃者、余染断涅槃者、无余染涅槃者，以及不退转者等五。又在热诚慧明者中，二阿拉汉分为止禅或观禅，四十五魔各占一类。此皆依信慧之功德，倍数增长至八百。以上悉以经典正说。

Cattāri etāni yugāni hontīti te sabbepi aṭṭha vā aṭṭhasataṃ vāti vitthāravasena uddiṭṭhapuggalā saṅkhepavasena sotāpattimaggaṭṭho phalaṭṭhoti ekaṃ yugaṃ, evaṃ yāva arahattamaggaṭṭho phalaṭṭhoti ekaṃ yuganti cattāri yugāni honti. Te dakkhiṇeyyāti ettha teti pubbe aniyametvā uddiṭṭhānaṃ niyametvā niddeso. Ye puggalā vitthāravasena aṭṭha vā, aṭṭhasataṃ vā, saṅkhepavasena cattāri yugāni hontīti vuttā, sabbepi te dakkhiṇaṃ arahantīti dakkhiṇeyyā. Dakkhiṇā nāma kammañca kammavipākañca saddahitvā ‘‘esa me idaṃ vejjakammaṃ vā jaṅghapesanikaṃ vā karissatī’’ti evamādīni anapekkhitvā diyyamāno deyyadhammo, taṃ arahanti nāma sīlādiguṇayuttā puggalā, ime ca tādisā, tena vuccanti ‘‘te dakkhiṇeyyā’’ti.

四此组众皆具，视为八与八百，详疏者表达；简约者则曰：初果这阶至阿拉汉果位，一聚计数为一组，如此四组。『南方』即暗喻前文所述现象。所谓南方者，谓诸众生在业及果报中均获利益，譬如医者医治病人时不求回报，故称善人。此等众生具善德，故号曰『南方众生』。

Sugatassa sāvakāti bhagavā sobhanena gamanena yuttattā, sobhanañca ṭhānaṃ gatattā, suṭṭhu ca gatattā, suṭṭhu eva ca gadattā sugato, tassa sugatassa. Sabbepi te vacanaṃ suṇantīti sāvakā. Kāmañca aññepi suṇanti, na pana sutvā kattabbakiccaṃ karonti, ime pana sutvā kattabbaṃ dhammānudhammappaṭipattiṃ katvā maggaphalāni pattā, tasmā ‘‘sāvakā’’ti vuccanti. Etesu dinnāni mahapphalānīti etesu sugatasāvakesu appakānipi dānāni dinnāni paṭiggāhakato dakkhiṇāvisuddhibhāvaṃ upagatattā mahapphalāni honti. Tasmā suttantarepi vuttaṃ –

世尊弟子谓，因觉者行止端庄，行为纯正，故得名佳士。诸弟子乃听从佛训，虽彼他人亦能闻法，却不依教行，唯其弟子依法修持正法而得成就，故称弟子。于这些被赐受丰富功德之僧侣弟子中，即使有人少量布施，乃至获得清净的回向功德，亦具大受用功德。是故经传中亦有说法——

‘‘Yāvatā , bhikkhave , saṅghā vā gaṇā vā tathāgatasāvakasaṅgho, tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho…pe… aggo vipāko hotī’’ti (a. ni. 4.34; 5.32; itivu. 90).

「比库们，如来众弟子的僧团或群聚的上首者，就是这四对八位男人，这便是世尊的弟子僧团……上首即为成熟果报。」（依据《增支部·4.34；5.32；伊提乌巴经·90》）。

Evaṃ bhagavā sabbesampi maggaṭṭhaphalaṭṭhānaṃ vasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

如是，世尊以具足诸道果实之境的功德，称赞僧团团体的美德，现在依此功德庄严，真语赞叹说：『这亦是僧团』。此处所依，须依前代所说法而知。又诗曰：『于无数无间轮回中，众生轮转不断，愿于此僧得依止』。

Ye suppayuttātigāthāvaṇṇanā「那些善加相应者」偈的注释

§7

7. Evaṃ maggaṭṭhaphalaṭṭhānaṃ vasena saṅghaguṇena saccaṃ vatvā idāni tato ekaccānaṃ phalasamāpattisukhamanubhavantānaṃ khīṇāsavapuggalānaṃyeva guṇena vattumāraddho ‘‘ye suppayuttā’’ti. Tattha yeti aniyamituddesavacanaṃ. Suppayuttāti suṭṭhu payuttā, anekavihitaṃ anesanaṃ pahāya suddhājīvitaṃ nissāya vipassanāya attānaṃ payuñjitumāraddhāti attho. Atha vā suppayuttāti suvisuddhakāyavacīpayogasamannāgatā, tena tesaṃ sīlakkhandhaṃ dasseti. Manasā daḷhenāti daḷhena manasā, thirasamādhiyuttena cetasāti attho. Tena tesaṃ samādhikkhandhaṃ dasseti. Nikkāminoti kāye ca jīvite ca anapekkhā hutvā paññādhurena vīriyena sabbakilesehi katanikkamanā. Tena tesaṃ vīriyasampannaṃ paññakkhandhaṃ dasseti.

七、以具足诸道果实之境所依，出于僧团的功德，真实而言，现在又开始论述一部分已得果之乐受者，也即断尽烦恼者的功德，称之为『善善相应者』。这里之『也即』，是指出不限定之意。『善善相应』者，即正当相应，断弃许多迷惑，依清净生活，修习内观，以此努力专注自逞其道之义。或释为善善相应，是指具足净身身行之用，显示其戒行层面。『内心刚毅』即心坚固、具宁静三昧之意，显示其禅定层面。『出离』者，意指身活不挂碍，以智慧勇猛，随其意愿断绝一切烦恼，显示其智慧层面。

Gotamasāsanamhīti gottato gotamassa tathāgatasseva sāsanamhi. Tena ito bahiddhā nānappakārampi amaratapaṃ karontānaṃ suppayogādiguṇābhāvato kilesehi nikkamanābhāvaṃ dasseti. Teti pubbe uddiṭṭhānaṃ niddesavacanaṃ. Pattipattāti ettha pattabbāti patti, pattabbā nāma pattuṃ arahā, yaṃ patvā accantayogakkhemino honti, arahattaphalassetaṃ adhivacanaṃ, taṃ pattiṃ pattāti pattipattā. Amatanti nibbānaṃ. Vigayhāti ārammaṇavasena vigāhitvā. Laddhāti labhitvā. Mudhāti abyayena kākaṇikamattampi byayaṃ akatvā. Nibbutinti paṭippassaddhakilesadarathaṃ phalasamāpattiṃ. Bhuñjamānāti anubhavamānā. Kiṃ vuttaṃ hoti? Ye imasmiṃ gotamasāsanamhi sīlasampannattā suppayuttā, samādhisampannattā manasā daḷhena, paññāsampannattā nikkāmino , te imāya sammāpaṭipadāya amataṃ vigayha mudhā laddhā phalasamāpattisaññitaṃ nibbutiṃ bhuñjamānā pattipattā nāma hontīti.

所谓果德玛教法，是指源于此世尊果德玛的教义。由此可见，从此处向外，无数种类修行者，不得相应于此功德，因无断除烦恼之现象。『此』，为先前所示指之教义义项。所谓勤修、应修，即应得、应取之义。应取者，谓阿拉汉所护持，一旦得到便极坚固，是为阿拉汉果实之称。『无死』即涅槃意。『布除』谓以依止之境界稍加破除烦恼。『得者』谓获得、不坏，不会损坏。涅槃为证悟、令烦恼消除、断尽实证之果，正是阿拉汉的果实，名为应取之实证。

Evaṃ bhagavā phalasamāpattisukhamanubhavantānaṃ khīṇāsavapuggalānameva vasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

如此，世尊以已得果乐受者即断尽烦恼者为依，称赞僧团的功德，并据此功德庄严而真语赞叹说：『这亦是僧团』。此处所依，须依前代说法而知。又诗曰：『于无数无间轮回中，众生轮转不断，愿于此僧得依止』。

Yathindakhīlotigāthāvaṇṇanā「如帝柱」偈的注释

§8

8. Evaṃ khīṇāsavapuggalānaṃ guṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni bahujanapaccakkhena sotāpannasseva guṇena vattumāraddho ‘‘yathindakhīlo’’ti. Tattha yathāti upamāvacanaṃ. Indakhīloti nagaradvāravinivāraṇatthaṃ ummārabbhantare aṭṭha vā dasa vā hatthe pathaviṃ khaṇitvā ākoṭitassa sāradārumayathambhassetaṃ adhivacanaṃ. Pathavinti bhūmiṃ. Sitoti anto pavisitvā nissito. Siyāti bhaveyya. Catubbhi vātehīti catūhi disāhi āgatehi vātehi. Asampakampiyoti kampetuṃ vā cāletuṃ vā asakkuṇeyyo. Tathūpamanti tathāvidhaṃ. Sappurisanti uttamapurisaṃ. Vadāmīti bhaṇāmi. Yo ariyasaccāni avecca passatīti yo cattāri ariyasaccāni paññāya ajjhogāhetvā passati. Tattha ariyasaccāni kumārapañhe vuttanayeneva veditabbāni.

八、以断尽烦恼者的功德，真实说出建立僧团的本质现实，现在多方因缘下，犹如初入须陀洹果位者性，开始论述此功德，称为『如小铁钉堪』。此处『如』为比喻说。『小铁钉』是指在城市门口防范用途，于热沙地中掘土，下钉数寸，钉上坚木柱之意。『土地』为地。『入』即进入土地深处。『出现』表示存在。『四风』是四方吹来的风。『不可摇动』者，即不可动摇或不可被扰乱。『如此』指同样状态。『善人』是指卓越之人。『谓』表示吾说者。『能亲见圣谛』者，即能用智慧无疑地明了四圣谛。此处四圣谛之理解，须如佛制问中所示而知。

Ayaṃ panettha saṅkhepattho – yathā hi indakhīlo gambhīranematāya pathavissito catubbhi vātehi asampakampiyo siyā, imampi sappurisaṃ tathūpamameva vadāmi, yo ariyasaccāni avecca passati. Kasmā? Yasmā sopi indakhīlo viya catūhi vātehi sabbatitthiyavādavātehi asampakampiyo hoti, tamhā dassanā kenaci kampetuṃ vā cāletuṃ vā asakkuṇeyyo. Tasmā suttantarepi vuttaṃ –

此处所说的简约义，譬如深扎地面、不被四风摇动的铁棒，我以此喻那些真实观察了圣谛的人。何以故？犹如铁棒固定于地，不被四方猛烈之风摇动，在其见解上亦不为任何动摇，故此谓之。经论中亦有言说：

‘‘Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī, puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampakampeyya na sampacāleyya. Pacchimāya…pe… dakkhiṇāya, uttarāyapi ce…pe… na sampacāleyya. Taṃ kissa hetu? Gambhīrattā, bhikkhave, nemassa , sunikhātattā indakhīlassa. Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhanti…pe… paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ olokenti ‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti. Taṃ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccāna’’nti (saṃ. ni. 5.1109).

“比库们，譬如铁棒或铁钩，深插于土，坚固而不动摇；即便东风吹来，也不摇动、颤动或被驱动。西风、南风、北风亦复如是，不摇不动。这是何缘故？是因那根铁棒深扎坚固、稳固无动摇。如此，比库们，若有沙门婆罗门真实了解‘此苦……行法’者，当不会随他沙门婆罗门之言偏离正见，断言‘此人确知生死，见证真理’。何以故？乃因其能正观四圣谛。”（律相应部5.1109）

Evaṃ bhagavā bahujanapaccakkhassa sotāpannasseva vasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

由是，世尊以广众依据、已证入流果者之身份，称扬僧团之功德，如今依此功德而说真实之法，即谓“此亦是僧团”。这点昔人已有开示。此偈文以无数世纪历经诸轮回世间之圣者宣说而得。

Ye ariyasaccānītigāthāvaṇṇanā「诸圣谛」偈颂之解释

§9

9. Evaṃ avisesato sotāpannassa guṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni ye te tayo sotāpannā ekabījī kolaṃkolo sattakkhattuparamoti. Yathāha –

九、以入流果特殊功德为基础，现今所说僧团之真理为：彼三者入流者有单根入流者、双根或三根混合入流者、七根俱足入流者。正如言：

‘‘Idhekacco puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti…pe… so ekaṃyeva bhavaṃ nibbattitvā dukkhassantaṃ karoti, ayaṃ ekabījī. Tathā dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo. Tathā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti, ayaṃ sattakkhattuparamo’’ti (pu. pa. 31-33).

“此一人已断三结，成为入流者……单根者生死仅一处而使苦止息，是为单根入流。其以二根或三根聚合流转诸族，使苦止息，是谓双根入流。以七根联合神人间转生，使苦止息，是谓七根俱足入流。”（中部31-33）

Tesaṃ sabbakaniṭṭhassa sattakkhattuparamassa guṇena vattumāraddho ‘‘ye ariyasaccānī’’ti. Tattha ye ariyasaccānīti etaṃ vuttanayameva. Vibhāvayantīti paññāobhāsena saccappaṭicchādakaṃ kilesandhakāraṃ vidhamitvā attano pakāsāni pākaṭāni karonti. Gambhīrapaññenāti appameyyapaññatāya sadevakassa lokassa ñāṇena alabbhaneyyappatiṭṭhapaññena, sabbaññunāti vuttaṃ hoti. Sudesitānīti samāsabyāsasākalyavekalyādīhi tehi tehi nayehi suṭṭhu desitāni. Kiñcāpi te hontibhusaṃ pamattāti te vibhāvitaariyasaccā puggalā kiñcāpi devarajjacakkavattirajjādippamādaṭṭhānaṃ āgamma bhusaṃ pamattā honti, tathāpi sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ṭhapetvā satta bhave anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, tesaṃ niruddhattā atthaṅgatattā na aṭṭhamaṃ bhavaṃ ādiyanti, sattamabhave eva pana vipassanaṃ ārabhitvā arahattaṃ pāpuṇanti.

依七根俱足入流特质，乃言“何谓四圣谛”。所谓四圣谛，即为智慧之光明，覆灭烦恼之真实，揭示自身清净之理智。深慧乃难以企及的广大智慧，如同诸天界之神智慧与遍知。真正广传之意，是指包罗总别、浑然一体、分明不混之等法。虽然如此，入流者犹有执著，亦会遭遇神王轮回诸境界等烦恼，但其凭借入流之觉悟与断尽造作识，令七生无尽之轮回虽复生名色，然受断而不入八生之苦，且于第七生时起始修习观慧，最终证得阿拉汉果。

Evaṃ bhagavā sattakkhattuparamavasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

如是，世尊以七次转法轮为基准，称赞僧团的功德，现在正依此功德说真实之语，宣说『这亦属于僧团』。对此理应依之前所说加以理解。于此经句『āṇā』者，指亿万千万诸世界中的不人类众生所承受之义。

Sahāvassātigāthāvaṇṇanā「与瓦萨」偈颂之解释

§10

10. Evaṃ sattakkhattuparamassa aṭṭhamaṃ bhavaṃ anādiyanaguṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni tasseva satta bhave ādiyatopi aññehi appahīnabhavādānehi puggalehi visiṭṭhena guṇena vattumāraddho ‘‘sahāvassā’’ti . Tattha sahāvāti saddhiṃyeva. Assāti ‘‘na te bhavaṃ aṭṭhamamādiyantī’’ti vuttesu aññatarassa. Dassanasampadāyāti sotāpattimaggasampattiyā. Sotāpattimaggo hi nibbānaṃ disvā kattabbakiccasampadāya sabbapaṭhamaṃ nibbānadassanato ‘‘dassana’’nti vuccati, tassa attani pātubhāvo dassanasampadā, tāya dassanasampadāya saha eva. Tayassu dhammā jahitā bhavantīti ettha assu-iti padapūraṇamatte nipāto ‘‘idaṃ su me, sāriputta, mahāvikaṭabhojanasmiṃ hotī’’tiādīsu (ma. ni. 1.156) viya. Yato sahāvassa dassanasampadāya tayo dhammā jahitā bhavanti pahīnā hontīti ayamettha attho.

第十，如是，以七次转法轮者，第四次称为无始劫以来僧团现前之真理，称此为“僧团的基础真实”。现在虽在七次转法轮后，其基础虽已被他人破坏却仍有出世间见故意显扬其尊贵功德，故称之为『同舍』。‘同舍’即同处共住之意。‘无此基础者’言于他经中有云“不具有此基础”，此指见解成熟之果位，即初果圣道证得。初果圣道证得者禅证已现，故谓之“见”。此“见”在本人已具果时称为见易得，随见易得，依此诠释其意。因同舍有见证成熟之三种法被断弃，故谓之断绝。此义以“这是我在盛饭之地中的话”为例，仅作补足语。因同舍见证成熟，三法断除，故谓“同舍”，此意即是。“三法断除”指戒、定、慧已断除烦恼故称断。戒是去除外在罪行，慧是破除内心错结。若能得此断，显见增上慧，称为治愈，故慧治愈亦称断恶。释迦如来曾以“善男子，善女人，于外道追索疑难”等语明确指出此理。由此意知，断除烦恼即断除三法，三法断者烦恼亦断故，所谓“若有所断即断除三法”。

Idāni jahitadhammadassanatthamāha ‘‘sakkāyadiṭṭhī vicikicchitañca, sīlabbataṃ vāpi yadatthi kiñcī’’ti. Tattha sati kāye vijjamāne upādānakkhandhapañcakākhye kāye vīsativatthukā diṭṭhi sakkāyadiṭṭhi, satī vā tattha kāye diṭṭhītipi sakkāyadiṭṭhi, yathāvuttappakāre kāye vijjamānā diṭṭhīti attho. Satiyeva vā kāye diṭṭhītipi sakkāyadiṭṭhi, yathāvuttappakāre kāye vijjamāne rūpādisaṅkhāto attāti evaṃ pavattā diṭṭhīti attho. Tassā ca pahīnattā sabbadiṭṭhigatāni pahīnāneva honti. Sā hi nesaṃ mūlaṃ. Sabbakilesabyādhivūpasamanato paññā‘‘cikicchita’’nti vuccati, taṃ paññācikicchitaṃ ito vigataṃ, tato vā paññācikicchitā idaṃ vigatanti vicikicchitaṃ. ‘‘Satthari kaṅkhatī’’tiādinā (dha. sa. 1008; vibha. 915) nayena vuttāya aṭṭhavatthukāya vimatiyā etaṃ adhivacanaṃ. Tassā pahīnattā sabbānipi vicikicchitāni pahīnāni honti. Tañhi nesaṃ mūlaṃ. ‘‘Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi vatena suddhī’’ti evamādīsu (dha. sa. 1222; vibha. 938) āgataṃ gosīlakukkurasīlādikaṃ sīlaṃ govatakukkuravatādikañca vataṃ sīlabbatanti vuccati, tassa pahīnattā sabbampi naggiyamuṇḍikādiamaratapaṃ pahīnaṃ hoti. Tañhi tassa mūlaṃ, teneva sabbāvasāne vuttaṃ ‘‘yadatthi kiñcī’’ti. Dukkhadassanasampadāya cettha sakkāyadiṭṭhi samudayadassanasampadāya vicikicchitaṃ, maggadassananibbānadassanasampadāya sīlabbataṃ pahīyatīti viññātabbaṃ.

今说断除见、疑等烦恼，为显断除烦恼之意，谓“我疑见及怀疑及戒律等如意法存乎”。此处，“身”中即指眼、耳、鼻、舌、身、意六根，怀疑为缠绕有二十条的五蕴及根境之执着，称为见见，具体为身见。由此见持续皆生不净执着，如实观身及诸色成我见故。正是此见之断，是断一切不正见。此为根本。因烦恼及染法之疾病止息，慧便能疗治，谓“慧疗治”，此止疑即断疑。依师说“师常怀疑”即因六识所缘而惑，故名疑惑。由此疑惑断除随诸见断除，见难断故疑随断除。又有“外道婆罗门以戒律求清净慧”等语明言，指出障碍即斩断，因其由戒律所障故得以断除。戒己净者烦恼亦净。“若有所存即称有”指烦恼本无灭，见、疑及戒是其根本，故“何所存自为根。”痛苦的真实显见连同见和疑一并断除，慧及戒则为相续随断，是当知理。

Catūhapāyehītigāthāvaṇṇanā「从四恶趣」偈颂之解释

§11

11. Evamassa kilesavaṭṭappahānaṃ dassetvā idāni tasmiṃ kilesavaṭṭe sati yena vipākavaṭṭena bhavitabbaṃ, tappahānā tassāpi pahānaṃ dīpento āha ‘‘catūhapāyehi ca vippamutto’’ti. Tattha cattāro apāyā nāma nirayatiracchānapettivisayaasurakāyā. Tehi esa satta bhave ādiyantopi vippamuttoti attho.

十一，如是示现烦恼之断，今于烦恼断时，因见果循环所生述其断除，乃断除地狱、饿鬼、畜生、阿修罗四恶道之苦，称“由地狱、饿鬼、畜生及阿修罗四恶道解脱”。在此即七次转法轮后诸圣弟子虽生死存续，然已解脱此苦，故称此意。

Evamassa vipākavaṭṭappahānaṃ dassetvā idāni yamassa vipākavaṭṭassa mūlabhūtaṃ kammavaṭṭaṃ, tassāpi pahānaṃ dassento āha ‘‘chaccābhiṭhānāni abhabba kātu’’nti. Tattha abhiṭhānānīti oḷārikaṭṭhānāni, tāni esa cha abhabbo kātuṃ. Tāni ca ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyyā’’tiādinā (a. ni. 1.271; ma. ni. 3.128; vibha. 809) nayena ekakanipāte vuttāni mātughātapitughātaarahantaghātalohituppādasaṅghabhedaaññasatthāruddesakammānīti veditabbāni. Tāni hi kiñcāpi diṭṭhisampanno ariyasāvako kunthakipillikampi jīvitā na voropeti, apica kho pana puthujjanabhāvassa vigarahaṇatthaṃ vuttāni. Puthujjano hi adiṭṭhisampannattā evaṃmahāsāvajjāni abhiṭhānānipi karoti, dassanasampanno pana abhabbo tāni kātunti. Abhabbaggahaṇañcettha bhavantarepi akaraṇadassanatthaṃ. Bhavantarepi hi esa attano ariyasāvakabhāvaṃ ajānantopi dhammatāya eva etāni vā cha pakatipāṇātipātādīni vā pañca verāni aññasatthāruddesena saha cha ṭhānāni na karoti, yāni sandhāya ekacce ‘‘cha chābhiṭhānānī’’tipi paṭhanti. Matamacchaggāhādayo cettha ariyasāvakagāmadārakānaṃ nidassanaṃ.

今示断除烦恼相续果之生灭，即显断除根本业报果循环，所谓六种恶行难以为之。六者谓贪、瞋、痴三界六道不善根结之重恶业行，如断杀母者、杀父者、杀阿拉汉者、敢邪行者、恶僧等四种最重犯戒等及僧团分裂业等诸恶。此等行为，虽见行相续之不善者亦不起，然外道以无见故为之多。虽断观因可知不得生诸恶行，故称“不能作恶”。“勿取”则生天善法之表。圣弟子虽未识慧而断此中恶，乃慧力自然患苦，其因戒治恶行，未妨害他人，故云“杂难作恶不能”。今者此见依慧着者名慧见，是未得慧者辄生恶。此亦为诸圣弟子生活不作此恶之表示。因故知“六难行为皆是圣弟子与外道差别标示”。

Evaṃ bhagavā satta bhave ādiyatopi ariyasāvakassa aññehi appahīnabhavādānehi puggalehi visiṭṭhaguṇavasena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

如是，世尊虽出世七次转法轮，仍依此尊贵真理表彰僧团之功德，现今依此功德言真实之语，宣称‘此亦属于僧团’。对此应依先前所说之理理解。此处经句中“āṇā”为亿万千万世界中众生所承受之义。

Kiñcāpi sotigāthāvaṇṇanā「虽然」偈颂之解释

§12

12. Evaṃ satta bhave ādiyatopi aññehi appahīnabhavādānehi puggalehi visiṭṭhaguṇena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni na kevalaṃ dassanasampanno cha abhiṭhānāni abhabbo kātuṃ, kintu appamattakampi pāpakammaṃ katvā tassa paṭicchādanāyapi abhabboti pamādavihārinopi dassanasampannassa katappaṭicchādanābhāvaguṇena vattumāraddho ‘‘kiñcāpi so kamma karoti pāpaka’’nti.

佛陀言：在七个生命中，即使与其他人不同、不损害对方的那些特别品德的行者，说圣教真实的坚持者，此时已非仅具智慧见解的觉知者，而是已不能作成规定行为的阿拉汉。然虽如此，即使微细地作恶行，彼亦无能隐藏其过，因无戒禁而轻慢。于是便起言曰：“此人或作恶业。”

Tassattho – so dassanasampanno kiñcāpi satisammosena pamādavihāraṃ āgamma yaṃ taṃ bhagavatā lokavajjaṃ sañciccātikkamanaṃ sandhāya vuttaṃ ‘‘yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (cūḷava. 385; udā. 45) taṃ ṭhapetvā aññaṃ kuṭikārasahaseyyādiṃ paṇṇattivajjavītikkamasaṅkhātaṃ buddhappatikuṭṭhaṃ kāyena pāpakammaṃ karoti, padasodhammauttarichappañcavācādhammadesanasamphappalāpapharusavacanādiṃ vā vācāya, uda cetasā vā katthaci lobhadosuppādanaṃ jātarūpādisādiyanaṃ cīvarādiparibhogesu apaccavekkhaṇādiṃ vā pāpakammaṃ karoti. Abhabbo so tassapaṭicchadāya na so taṃ ‘‘idaṃ akappiyamakaraṇīya’’nti jānitvā muhuttampi paṭicchādeti, taṃkhaṇaṃ eva pana satthari vā viññūsu vā sabrahmacārīsu āvi katvā yathādhammaṃ paṭikaroti, ‘‘na puna karissāmī’’ti evaṃ saṃvaritabbaṃ vā saṃvarati. Kasmā? Yasmā abhabbatā diṭṭhapadassa vuttā, evarūpampi pāpakammaṃ katvā tassa paṭicchādāya diṭṭhanibbānapadassa dassanasampannassa puggalassa abhabbatā vuttāti attho.

对此，意指——此觉者虽已具足智慧见解，但若稍有疏忽轻慢，便堕于恶行。对此，世尊曾诲言，透过自身观察凡俗众生境界后，指出：“我所制定教诫的戒律，吾弟子所承受者，亦不能为自己生命之因而逾越。”（小部律385；犊陀经45）依此立论，某些人虽得佛陀护持，却仍犯种种戒律过失，乃至作出恶行，例如语不净正、杂乱之语、粗恶语言，或由心念生起贪著等，甚至违规盗窃布施衣物及食物等。彼无能遮掩罪行，虽知“此为不善当作之事”，但一时不加矫正，即刻被正法导师或诸弟子等所发现，依佛法正理而责纠，彼乃具言“不再为此行为”，并加以自我约束。何以故？因其不能隐藏所作恶业已为既定事实，此即谓能确知其为作恶并无法瞒藏，故名不可隐藏。

Kathaṃ?

问曰：如何明说此义？

‘‘Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati, evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa, kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati. Atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti, desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjatī’’ti (ma. ni. 1.496).

世尊复言：「比库，譬如幼童或少年人，卧于高床之上，若用手或足将炭火拈取，迅速即将炭火退还原处，若即堪为火难，则火难难起。但若青年不能迅速退回，火即烧伤身体。犹如是，具慧者若犯戒律，不良行为显现，则速由正法导师与具慧比库共同揭露、讲说、责正，令其觉醒。导师讲说并责正后，产生持戒之意，终生自制，不复干犯。」（大尼柞经1.496）

Evaṃ bhagavā pamādavihārinopi dassanasampannassa katappaṭicchādanābhāvaguṇena saṅgharatanassa guṇaṃ vatvā idāni tameva guṇaṃ nissāya saccavacanaṃ payuñjati ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

因此，世尊视疏慢者虽偶然犯正见之觉者未能隐藏恶行，乃是根本戒法的维护者，以此功德确证教法真实，于是诵曰“此法亦赖僧众”，由是正法不断得以传持。故应依前人所说而能明知其义。此处更为表明，有如数百万旋转轮盘般无数众生所接受之不可磨灭的教化力。

Vanappagumbetigāthāvaṇṇanā「林丛」偈颂之解释

§13

13. Evaṃ saṅghapariyāpannānaṃ puggalānaṃ tena tena guṇappakārena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni yvāyaṃ bhagavatā ratanattayaguṇaṃ dīpentena idha saṅkhepena aññatra ca vitthārena pariyattidhammo desito, tampi nissāya puna buddhādhiṭṭhānaṃ saccaṃ vattumāraddho ‘‘vanappagumbe yathā phussitagge’’ti. Tattha āsannasannivesavavatthitānaṃ rukkhānaṃ samūho vanaṃ, mūlasārapheggutacasākhāpalāsehi pavuddho gumbo pagumbo, vanassa, vane vā pagumbo vanappagumbo. Svāyaṃ ‘‘vanappagumbe’’ti vutto, evampi hi vattuṃ labbhati ‘‘atthi savitakkasavicāre , atthi avitakkavicāramatte, sukhe dukkhe jīve’’tiādīsu (dī. ni. 1.174; ma. ni. 2.228) viya. Yathāti upamāvacanaṃ. Phussitāni aggāni assāti phussitaggo, sabbasākhāpasākhāsu sañjātapupphoti attho. So pubbe vuttanayeneva ‘‘phussitagge’’ti vutto. Gimhānamāse paṭhamasmiṃ gimheti ye cattāro gimhānaṃ māsā, tesaṃ catunnaṃ gimhamāsānaṃ ekasmiṃ māse. Katarasmiṃ māse iti ce? Paṭhamasmiṃ gimhe, citramāseti attho. So hi ‘‘paṭhamagimho’’ti ca ‘‘bālavasanto’’ti ca vuccati. Tato paraṃ padatthato pākaṭameva.

佛言：如是众多圆满品德之觉者包围着僧团，彼此各有其功德相续，确证僧团教法的真实性。如今，世尊以三宝珍宝之光明示现，以此聚集无广泛无差别宣说，仅以简略方式教示，亦相依憑于佛之教法，坚持教法真实，譬如“林间灌木之丛”——此指林中、树根、树干、树枝及树叶等生长茂密的灌木丛。林中灌木被称作“林中灌木”，正如教法中所言“我广泛观察思想与非思想、有及无思想之层次，经历生死之苦乐”，此为比喻之义。其意谓树枝顶端的花即开花之处，前人亦作此解“枝顶花”之义。冬季四个月谓首冬，即四个月冬季中的第一月，名为首冬月，也称青春之季。接着由语义上作具体阐述。

Ayaṃ panettha piṇḍattho – yathā paṭhamagimhanāmake bālavasante nānāvidharukkhagahane vane supupphitaggasākho taruṇarukkhagacchapariyāyanāmo pagumbo ativiya sassiriko hoti, evameva khandhāyatanādīhi satipaṭṭhānasammappadhānādīhi sīlasamādhikkhandhādīhi vā nānappakārehi atthappabhedapupphehi ativiya sassirikattā tathūpamaṃ nibbānagāmimaggadīpanato nibbānagāmiṃ pariyattidhammavaraṃ neva lābhahetu na sakkārādihetu, kevalantu mahākaruṇāya abbhussāhitahadayo sattānaṃ paramahitāya adesayīti. Paramaṃ hitāyāti ettha ca gāthābandhasukhatthaṃ anunāsiko. Ayaṃ panattho – paramahitāya nibbānāya adesayīti.

此处隐喻所指，譬如初名为吉猛的山中，孩童在种类繁多的树林茂密的森林里，嫩枝繁盛、树叶环绕的树冠如藤蔓一般繁茂美丽，非常清凉甘凉。正如由蕴、处等诸法，借由正念念处、精进等，或由戒、定、蕴等，在多种多样意义分别的花朵中极为清凉莹润，因而比喻为涅槃之路的明灯、指引涅槃之行的最上乘教法，其非利得之缘、亦非敬重之因，纯粹因大慈大悲且心意纯净，而为众生究竟利益而宣说。所谓究竟利益，即此偈语之总旨也。此处所言即「为究竟利益而宣说涅槃」之义。

Evaṃ bhagavā imaṃ supupphitaggavanappagumbasadisaṃ pariyattidhammaṃ vatvā idāni tameva nissāya buddhādhiṭṭhānaṃ saccavacanaṃ payuñjati ‘‘idampi buddhe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Kevalaṃ pana idampi yathāvuttapakārapariyattidhammasaṅkhātaṃ buddhe ratanaṃ paṇītanti evaṃ yojetabbaṃ . Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

于是世尊说此如繁盛嫩枝环绕的树林茂密林冠般的传诵教法，如今亦以此为据，坚住佛陀所证真理的语句，称其为「此亦属于佛陀」。其义应当依照先前所说的教法本意来理解。然而唯有此语，作为如所述具足说明功德的传诵教法，应当一并视为佛陀的宝藏，应予珍视。因这偈语中言及数千千万亿含轮回世界的仙众凡人皆于其受持遵循也。

Varo varaññūtigāthāvaṇṇanā「最胜知最胜者」偈颂之解释

§14

14. Evaṃ bhagavā pariyattidhammena buddhādhiṭṭhānaṃ saccaṃ vatvā idāni lokuttaradhammena vattumāraddho ‘‘varo varaññū’’ti. Tattha varoti paṇītādhimuttikehi icchito ‘‘aho vata mayampi evarūpā assāmā’’ti, varaguṇayogato vā varo uttamo seṭṭhoti attho. Varaññūti nibbānaññū. Nibbānañhi sabbadhammānaṃ uttamaṭṭhena varaṃ, tañcesa bodhimūle sayaṃ paṭivijjhitvā aññāsi. Varadoti pañcavaggiyabhaddavaggiyajaṭilādīnaṃ aññesañca devamanussānaṃ nibbedhabhāgiyavāsanābhāgiyavaradhammadāyīti attho. Varāharoti varassa maggassa āhaṭattā varāharoti vuccati. So hi bhagavā dīpaṅkarato pabhuti samatiṃsa pāramiyo pūrento pubbakehi sammāsambuddhehi anuyātaṃ purāṇamaggavaramāhari, tena ‘‘varāharo’’ti vuccati.

即便具备全知全见，具足涅槃实现之通达，且是为众生解脱与快乐之授予者，具修持最上正行的道者，乃为极致无上者。以此出世间品德，无有任何人能逾越其德行。

Apica sabbaññutaññāṇappaṭilābhena varo, nibbānasacchikiriyāya varaññū, sattānaṃ vimuttisukhadānena varado, uttamapaṭipadāharaṇena varāharo. Etehi lokuttaraguṇehi adhikassa kassaci guṇassa abhāvato anuttaro.

另一方面，最上者乃以禅定为完成，以智慧为成就，以布施为福田，以正见为证实，具足诸道之真理。诸如此等，具足出世间之德行，无可匹敌。

Aparo nayo – varo upasamādhiṭṭhānaparipūraṇena, varaññū paññādhiṭṭhānaparipūraṇena, varado cāgādhiṭṭhānaparipūraṇena, varāharo saccādhiṭṭhānaparipūraṇena, varaṃ maggasaccamāharīti. Tathā varo puññussayena, varaññū paññussayena, varado buddhabhāvatthikānaṃ tadupāyasampadānena, varāharo paccekabuddhabhāvatthikānaṃ tadupāyāharaṇena, anuttaro tattha tattha asadisatāya, attanā vā anācariyako hutvā paresaṃ ācariyabhāvena, dhammavaraṃ adesayi sāvakabhāvatthikānaṃ tadatthāya svākkhātatādiguṇayuttassa dhammavarassa desanato. Sesaṃ vuttanayamevāti.

如此，世尊借八正道等，阐明自己的功德；现依此功德庄严佛陀坚定不移的真理语句，宣说“此亦属于佛陀”。其义应依先前所说之教义理解。惟独此至善之品乃出世间法，乃为所知、所授、所受与所说之法宝，故应珍视。此外偈语中所言，有数千千万亿含轮回世界之众生，皆能长久受持此教义。

Evaṃ bhagavā navavidhena lokuttaradhammena attano guṇaṃ vatvā idāni tameva guṇaṃ nissāya buddhādhiṭṭhānaṃ saccavacanaṃ payuñjati ‘‘idampi buddhe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Kevalaṃ pana yaṃ varaṃ lokuttaradhammaṃ esa aññāsi, yañca adāsi, yañca āhari, yañca desesi, idampi buddhe ratanaṃ paṇītanti evaṃ yojetabbaṃ. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

世尊以此九种超世法，称扬自身功德，如今亦以此功德为依托，增进觉者决心真实之言，说道：『此亦为佛宝』。此义当依其前已说如是等处了知。唯有此中至德之超世法，是世尊所了知、所施与、所引出、所宣说者，亦当视为佛宝，如是应当成就。于此偈中言：「拥有此宝，可胜无数千万世界乃至无数众生所有宝物。」

Khīṇantigāthāvaṇṇanā尽边偈注释

§15

15. Evaṃ bhagavā pariyattidhammañca navalokuttaradhammañca nissāya dvīhi gāthāhi buddhādhiṭṭhānaṃ saccaṃ vatvā idāni ye taṃ pariyattidhammaṃ assosuṃ, sutānusārena ca paṭipajjitvā navappakārampi lokuttaradhammaṃ adhigamiṃsu, tesaṃ anupādisesanibbānapattiguṇaṃ nissāya puna saṅghādhiṭṭhānaṃ saccaṃ vattumāraddho ‘‘khīṇaṃ purāṇa’’nti. Tattha khīṇanti samucchinnaṃ. Purāṇanti purātanaṃ. Navanti sampati vattamānaṃ. Natthi sambhavanti avijjamānapātubhāvaṃ. Virattacittāti vītarāgacittā. Āyatike bhavasminti anāgatamaddhānaṃ punabbhave. Teti yesaṃ khīṇaṃ purāṇaṃ navaṃ natthi sambhavaṃ, ye ca āyatike bhavasmiṃ virattacittā, te khīṇāsavā bhikkhū. Khīṇabījāti ucchinnabījā. Avirūḷhichandāti virūḷhichandavirahitā. Nibbantīti vijjhāyanti. Dhīrāti dhitisampannā. Yathāyaṃ padīpoti ayaṃ padīpo viya.

世尊依靠先前传述的法以及新出世间的法，以两偈为依据，证实佛陀安立的真实。如今，众生闻得此传述的法，遵循经闻之义，实践新出世的法之道，获得无余涅槃的功德。于是，又依此涅槃之功德，证实僧团安立的真实，说曰“已灭旧法”。其中，“已灭”意为断尽；“旧”指古老；“新”则表示现行、当时存在之法；“不生”表示无生起、无无明及其所涵盖的业果状态。“心断除”即心无贪爱分别。“未来世中有身”即无有未来世的存在。这就是说，已断除、旧灭新无、无未来世的存在，并且内心断除贪欲的，皆为已灭余烦的比库。已灭余烦如同被切断的种子；无增长的欲望即无增长烦恼；达见者称之为已尽；有智慧者称之为坚固不动者，如同灯盏般明亮不灭。

Kiṃ vuttaṃ hoti? Yaṃ taṃ sattānaṃ uppajjitvā niruddhampi purāṇaṃ atītakālikaṃ kammaṃ taṇhāsinehassa appahīnattā paṭisandhiāharaṇasamatthatāya akhīṇaṃyeva hoti, taṃ purāṇaṃ kammaṃ yesaṃ arahattamaggena taṇhāsinehassa sositattā agginā daḍḍhabījamiva āyatiṃ vipākadānāsamatthatāya khīṇaṃ. Yañca nesaṃ buddhapūjādivasena idāni pavattamānaṃ kammaṃ navanti vuccati, tañca taṇhāpahāneneva chinnamūlapādapapupphamiva āyatiṃ phaladānāsamatthatāya yesaṃ natthi sambhavaṃ, ye ca taṇhāpahāneneva āyatike bhavasmiṃ virattacittā, te khīṇāsavā bhikkhū ‘‘kammaṃ khettaṃ viññāṇaṃ bīja’’nti (a. ni. 3.77) ettha vuttassa paṭisandhiviññāṇassa kammakkhayeneva khīṇattā khīṇabījā. Yopi pubbe punabbhavasaṅkhātāya virūḷhiyā chando ahosi. Tassapi samudayappahāneneva pahīnattā pubbe viya cutikāle asambhavena avirūḷhichandā dhitisampannattā dhīrā carimaviññāṇanirodhena yathāyaṃ padīpo nibbuto, evaṃ nibbanti, puna ‘‘rūpino vā arūpino vā’’ti evamādiṃ paññattipathaṃ accentīti. Tasmiṃ kira samaye nagaradevatānaṃ pūjanatthāya jālitesu padīpesu eko padīpo vijjhāyi, taṃ dassento āha ‘‘yathāyaṃ padīpo’’ti.

关于所说者，何为意旨？即众生生起后，断绝旧业，即过去时代行为，因断除渴爱和憎恨，复归因果相续平稳完备之境界，此业因缘即被称为旧业；此旧业因阿拉汉的火灭熄灭渴爱憎恨，恰如火焚断种子般，永无未来果报。新的业，因今以供养佛等因缘，而产生的现行业，即所谓新业。若断除渴爱，则新业亦当断灭根本，如同被截断之根茎花朵，无未来果。且于未来世无心生起烦恼者，皆为已断余烦之比库，谓之业、识、种子。曾有生死、再生时增长欲望者，因断除欲望而远离妄念，故如灯火熄灭般度过最后生命，亦复如是涅槃。又有说“色界或无色界”等诸如此类成道途径。正于彼时，城中天神为供养而点燃灯火，一灯明现，以此示现并说“犹如此灯”者。

Evaṃ bhagavā ye taṃ purimāhi dvīhi gāthāhi vuttaṃ pariyattidhammaṃ assosuṃ, sutānusārena ca paṭipajjitvā navappakārampi lokuttaradhammaṃ adhigamiṃsu, tesaṃ anupādisesanibbānapattiguṇaṃ vatvā idāni tameva guṇaṃ nissāya saṅghādhiṭṭhānaṃ saccavacanaṃ payuñjanto desanaṃ samāpesi ‘‘idampi saṅghe’’ti. Tassattho pubbe vuttanayeneva veditabbo. Kevalaṃ pana idampi yathāvuttena pakārena khīṇāsavabhikkhūnaṃ nibbānasaṅkhātaṃ saṅghe ratanaṃ paṇītanti evaṃ yojetabbaṃ. Imissāpi gāthāya āṇā koṭisatasahassacakkavāḷesu amanussehi paṭiggahitāti.

世尊于是又以两偈，将先前所说之传述法，加以确认。闻得法者，循经闻义修行新出世法，皆得无余涅槃功德，依此功德证实僧团安立真实，宣说“此亦属于僧团”。先圣们当依如是说认知之。唯有如此，已断余烦比库证悟涅槃者，才可尊为僧宝珍宝，如法成就。此偈其义，迄于无数世界中皆被尊奉服从无异。

Desanāpariyosāne rājakulassa sotthi ahosi, sabbūpaddavā vūpasamiṃsu, caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi.

宣说终结，王族得安乐，一切纷扰息灭，四十八万众齐集共闻佛法。

Yānīdhātigāthāttayavaṇṇanā「于此」等三偈注释

§16

16. Atha sakko devānamindo ‘‘bhagavatā ratanattayaguṇaṃ nissāya saccavacanaṃ payuñjamānena nāgarassa sotthi katā, mayāpi nāgarassa sotthitthaṃ ratanattayaguṇaṃ nissāya kiñci vattabba’’nti cintetvā avasāne gāthāttayaṃ abhāsi ‘‘yānīdha bhūtānī’’ti tattha yasmā buddho yathā lokahitatthāya ussukkaṃ āpannehi āgantabbaṃ , tathā āgatato yathā ca tehi gantabbaṃ, tathā gatato yathā ca tehi ājānitabbaṃ, tathā ājānanato, yathā ca jānitabbaṃ, tathā jānanato, yañca tatheva hoti, tassa gadanato ca ‘‘tathāgato’’ti vuccati. Yasmā ca so devamanussehi pupphagandhādinā bahi nibbattena upakārakena, dhammānudhammapaṭipattādinā ca attani nibbattena ativiya pūjito, tasmā sakko devānamindo sabbaṃ devaparisaṃ attanā saddhiṃ sampiṇḍetvā āha ‘‘tathāgataṃ devamanussapūjitaṃ, buddhaṃ namassāma suvatthi hotū’’ti.

时萨咖天帝谓曰：“世尊凭依三宝法的功德，宣示城中百姓得安乐，我亦同样应以三宝功德，宣说为城中带来安乐之事。”思疑既尽后，于末尾诵三偈。偈中称：“此时此地众生，当以怎样方法助益人民，如来亲临之相，来时如何接待，去时如何送别，不知之时如何探知，知时如何应知，万事俱如实证，故名曰如来。”此外，由于众神、人类用花香果实等供养，依教奉行，于佛自身施与最高尊敬。故萨咖天帝合众天神，敬礼世尊，称颂道“如来受天人与人类供养，顶礼佛陀，愿安乐遂成。”

§17

17. Yasmā pana dhamme maggadhammo yathā yuganaddhasamathavipassanābalena gantabbaṃ kilesapakkhaṃ samucchindantena, tathā gatoti tathāgato. Nibbānadhammopi yathā gato paññāya paṭividdho sabbadukkhappaṭivighātāya sampajjati, buddhādīhi tathā avagato, tasmā ‘‘tathāgato’’tveva vuccati. Yasmā ca saṅghopi yathā attahitāya paṭipannehi gantabbaṃ tena tena maggena, tathā gatoti ‘‘tathāgato’’tveva vuccati. Tasmā avasesagāthādvayepi tathāgataṃ dhammaṃ namassāma suvatthi hotu, tathāgataṃ saṅghaṃ namassāma suvatthi hotūti vuttaṃ. Sesaṃ vuttanayamevāti.

又云，诸法如王一般，依止止静、观智之力，断除烦恼。如来由此得至彼境界，称为如来。涅槃实毒断灭，由智慧洞达，除尽诸苦，如佛所知，名如来。僧团依止自利利他之道，行诸正道，亦得如来说。故末两偈亦敬礼如来、法及僧，愿令安乐，此为宣说之终结。

Evaṃ sakko devānamindo imaṃ gāthāttayaṃ bhāsitvā bhagavantaṃ padakkhiṇaṃ katvā devapurameva gato saddhiṃ devaparisāya. Bhagavā pana tadeva ratanasuttaṃ dutiyadivasepi desesi, puna caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, evaṃ yāva sattamadivasaṃ desesi, divase divase tatheva dhammābhisamayo ahosi. Bhagavā aḍḍhamāsameva vesāliyaṃ viharitvā rājūnaṃ ‘‘gacchāmā’’ti paṭivedesi. Tato rājāno diguṇena sakkārena puna tīhi divasehi bhagavantaṃ gaṅgātīraṃ nayiṃsu. Gaṅgāya nibbattā nāgarājāno cintesuṃ ‘‘manussā tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karissāmā’’ti suvaṇṇarajatamaṇimayā nāvāyo māpetvā suvaṇṇarajatamaṇimaye eva pallaṅke paññapetvā pañcavaṇṇapadumasañchannaṃ udakaṃ karitvā ‘‘amhākaṃ anuggahaṃ karothā’’ti bhagavantaṃ yāciṃsu. Bhagavā adhivāsetvā ratananāvamārūḷho, pañca ca bhikkhusatāni pañcasataṃ nāvāyo abhirūḷhā. Nāgarājāno bhagavantaṃ saddhiṃ bhikkhusaṅghena nāgabhavanaṃ pavesesuṃ. Tatra sudaṃ bhagavā sabbarattiṃ nāgaparisāya dhammaṃ desesi. Dutiyadivase dibbehi khādanīyabhojanīyehi mahādānaṃ akaṃsu, bhagavā anumoditvā nāgabhavanā nikkhami.

如是，萨咖天帝在说完这三偈后，对世尊绕行一周，随后前往天界，与天众会集。世尊在第二天仍说同一宝经，四十八万众皆得法乐，于是接连讲说至第七天，每日皆有相同的法乐。世尊仅半个月后在韦萨离住处对王等说“我们前往”，王们便以加倍的尊敬三天护送世尊至江岸。江边诸龙王思考“人类尊敬如来，我们何不效法？”遂建造以金、银、宝石为饰的船只，配以同样材质的床铺，上覆五色彩莲，置水于船旁，祈请世尊予以接纳。世尊乘金船登舟，五百比库也登金船。龙王与世尊及僧团一同进入龙宫。世尊于其中日日欢喜讲法。第二日以神食神饮布施，世尊欢喜认可后，从龙宫离去。

Bhūmaṭṭhā devā ‘‘manussā ca nāgā ca tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karissāmā’’ti cintetvā vanappagumbarukkhapabbatādīsu chattātichattāni ukkhipiṃsu. Eteneva upāyena yāva akaniṭṭhabrahmabhavanaṃ, tāva mahāsakkāraviseso nibbatti. Bimbisāropi licchavīhi āgatakāle katasakkārato diguṇamakāsi. Pubbe vuttanayeneva pañcahi divasehi bhagavantaṃ rājagahaṃ ānesi.

陆地诸天思虑“人间与龙众皆敬奉如来，我们当何所为？”遂于森林、巨树、山岳间撒布遮盖众多的伞盖。由此方式，至无上的梵天宫，皆生起极大的敬重。宾比萨拉与憍薛罗在临近之时加倍礼敬，遵前所述方式，于五天内护送世尊至王舍城。

Rājagahamanuppatte bhagavati pacchābhattaṃ maṇḍalamāḷe sannipatitānaṃ bhikkhūnaṃ ayamantarakathā udapādi ‘‘aho buddhassa bhagavato ānubhāvo, yaṃ uddissa gaṅgāya orato ca pārato ca aṭṭhayojano bhūmibhāgo ninnañca thalañca samaṃ katvā vālukāya okiritvā pupphehi sañchanno, yojanappamāṇaṃ gaṅgāya udakaṃ nānāvaṇṇehi padumehi sañchannaṃ, yāva akaniṭṭhabhavanaṃ, tāva chattātichattāni ussitānī’’ti. Bhagavā taṃ pavattiṃ ñatvā gandhakuṭito nikkhamitvā taṅkhaṇānurūpena pāṭihāriyena gantvā maṇḍalamāḷe paññattavarabuddhāsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti. Bhikkhū sabbaṃ ārocesuṃ bhagavā etadavoca – ‘‘na, bhikkhave, ayaṃ pūjāviseso mayhaṃ buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena, apica kho pubbe appamattakapariccāgānubhāvena nibbatto’’ti. Bhikkhū āhaṃsu ‘‘na mayaṃ, bhante, taṃ appamattakaṃ pariccāgaṃ jānāma, sādhu no bhagavā tathā kathetu, yathā mayaṃ taṃ jāneyyāmā’’ti.

到达王舍城时，世尊身后围绕着端坐于曼荼罗花环中各处的比库们，忽然生起议论：“佛陀世尊的神通力啊！就如江水覆盖东侧西侧八十余里土地，且平整沙石，布满鲜花，江水布满各种色彩与莲花，直到无上的梵天宫，均布满众多华盖。”世尊知晓此论，起身离座，沐浴更衣后以神通前往曼荼罗花中的坐处，就座后，世尊告诉比库们：“比库们，今时此处为议事聚集之所。”比库们一同汇报。世尊说：“比库们，此乃因我佛的神通力所现，不是因天神与龙神的神通，也不是因早前的精进善行所致。”比库们说：“世尊，我们不知此前所说的精进善行，请明示，让我们知之。”

Bhagavā āha – bhūtapubbaṃ, bhikkhave, takkasilāyaṃ saṅkho nāma brāhmaṇo ahosi. Tassa putto susīmo nāma māṇavo soḷasavassuddesiko vayena. So ekadivasaṃ pitaraṃ upasaṅkamitvā abhivādetvā ekamantaṃ aṭṭhāsi. Atha taṃ pitā āha ‘‘kiṃ, tāta, susīmā’’ti? So āha ‘‘icchāmahaṃ, tāta, bārāṇasiṃ gantvā sippaṃ uggahetu’’nti. ‘‘Tena hi , tāta, susīma, asuko nāma brāhmaṇo mama sahāyako, tassa santikaṃ gantvā uggaṇhāhī’’ti kahāpaṇasahassaṃ adāsi. So taṃ gahetvā mātāpitaro abhivādetvā anupubbena bārāṇasiṃ gantvā upacārayuttena vidhinā ācariyaṃ upasaṅkamitvā abhivādetvā attānaṃ nivedesi. Ācariyo ‘‘mama sahāyakassa putto’’ti māṇavaṃ sampaṭicchitvā sabbaṃ pāhuneyyavattamakāsi. So addhānakilamathaṃ vinodetvā taṃ kahāpaṇasahassaṃ ācariyassa pādamūle ṭhapetvā sippaṃ uggahetuṃ okāsaṃ yāci. Ācariyo okāsaṃ katvā uggaṇhāpesi.

世尊言：“昔时，有一名叫塔克西拉的婆罗门。其子名为苏西摩，是一位年约十六岁的少年。有一日，他去拜见父亲，站于一旁。父亲问：‘孩子，苏西摩，你想要什么？’他答：‘父亲，我想去巴拉那西习学技艺。’‘好啊，苏西摩，你的朋友阿苏科婆罗门要助你，他赠与你一千金币。’他收下金币，拜别父母，依序前往巴拉那西，以周到礼仪赴师处，拜见老师，表明身份。老师说：‘这是我朋友的儿子，’安排他一切宜人福业。他教导其铲除矿石，赠礼一千金币，安置于老师脚边，准许他开采技艺。”

So lahuñca gaṇhanto, bahuñca gaṇhanto, gahitagahitañca suvaṇṇabhājane pakkhittatelamiva avinassamānaṃ dhārento, dvādasavassikaṃ sippaṃ katipayamāseneva pariyosāpesi. So sajjhāyaṃ karonto ādimajjhaṃyeva passati, no pariyosānaṃ. Atha ācariyaṃ upasaṅkamitvā āha ‘‘imassa sippassa ādimajjhameva passāmi, no pariyosāna’’nti. Ācariyo āha ‘‘ahampi, tāta, evamevā’’ti. Atha ko, ācariya, imassa sippassa pariyosānaṃ jānātīti? Isipatane, tāta, isayo atthi, te jāneyyunti. Te upasaṅkamitvā pucchāmi, ācariyāti? Puccha, tāta, yathāsukhanti. So isipatanaṃ gantvā paccekabuddhe upasaṅkamitvā pucchi ‘‘api, bhante, pariyosānaṃ jānāthā’’ti? Āma, āvuso, jānāmāti. Taṃ mampi sikkhāpethāti. Tena hāvuso, pabbajāhi, na sakkā apabbajitena sikkhāpetunti. Sādhu, bhante, pabbājetha vā maṃ, yaṃ vā icchatha, taṃ katvā pariyosānaṃ jānāpethāti. Te taṃ pabbājetvā kammaṭṭhāne niyojetuṃ asamatthā ‘‘evaṃ te nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ sikkhāpesuṃ. So tattha sikkhanto upanissayasampannattā na cireneva paccekabodhiṃ abhisambujjhi. Sakalabārāṇasiyaṃ ‘‘susīmapaccekabuddho’’ti pākaṭo ahosi lābhaggayasaggappatto sampannaparivāro. So appāyukasaṃvattanikassa kammassa katattā na cireneva parinibbāyi. Tassa paccekabuddhā ca mahājanakāyo ca sarīrakiccaṃ katvā dhātuyo gahetvā nagaradvāre thūpaṃ patiṭṭhāpesuṃ.

他一边采集轻微者，一边采集大量者，妥帖收藏黄金砂，犹如不坏的飞鸟脂，持续十二年，在一些季节将金砂清理。初中间部分可见，无尽尾部则没有。老师前来说：“我只看见这金砂的首尾，没有末尾。”老师说：“我也是如此，孩子。”于是师父如何知晓其终止？“在仙人坠处，有灵智者，他们知道。”他们去请教老师：“老师，是否能知金砂终止？”“能，朋友，我知。”老师教导他说：“因此，你应出家，不可无出家而修学。”他们说：“好，老师，我愿意出家，请赋予教诲，使我了解终止。”出家后，因得适当指导及依止，不久即成辟支佛。整个巴拉那西称为‘苏西摩辟支佛’，因得财富、名位、福业，未长寿之因业，迅速证得涅槃。辟支佛及大眾身体殓葬，携骨舍于城门，树立塔刹。

Atha kho saṅkho brāhmaṇo ‘‘putto me ciragato, na cassa pavattiṃ jānāmī’’ti puttaṃ daṭṭhukāmo takkasilāya nikkhamitvā anupubbena bārāṇasiṃ gantvā mahājanakāyaṃ sannipatitaṃ disvā ‘‘addhā bahūsu ekopi me puttassa pavattiṃ jānissatī’’ti cintento upasaṅkamitvā pucchi ‘‘susīmo nāma māṇavo idha āgato atthi, api nu tassa pavattiṃ jānāthā’’ti? Te ‘‘āma, brāhmaṇa, jānāma, imasmiṃ nagare brāhmaṇassa santike tiṇṇaṃ vedānaṃ pāragū hutvā paccekabuddhānaṃ santike pabbajitvā paccekabuddho hutvā anupādisesāya nibbānadhātuyā parinibbāyi, ayamassa thūpo patiṭṭhāpito’’ti āhaṃsu. So bhūmiṃ hatthena paharitvā roditvā ca paridevitvā ca taṃ cetiyaṅgaṇaṃ gantvā tiṇāni uddharitvā uttarasāṭakena vālukaṃ ānetvā paccekabuddhacetiyaṅgaṇe okiritvā kamaṇḍaluto udakena samantato bhūmiṃ paripphositvā vanapupphehi pūjaṃ katvā uttarasāṭakena paṭākaṃ āropetvā thūpassa upari attano chattaṃ bandhitvā pakkāmīti.

其父婆罗门说：“我的儿子长逝，我无所知其境况。”遂离开塔克西拉，循序前往巴拉那西。见大众会集，思虑：“在众多中必有人知我儿情况。”遂前往询问：“名苏西摩的少年是否在此？”有人说：“是，婆罗门，我知。此地有一婆罗门遁入三支戒已往辟支佛位，彼处塔刹树立。”父亲击地悲泣，前往墓地，拔除杂草，撒沙布置，浇水围绕，献花敬礼，竖旗于塔上，绑定伞盖后离去。

Evaṃ atītaṃ desetvā jātakaṃ paccuppannena anusandhento bhikkhūnaṃ dhammakathaṃ kathesi. ‘‘Siyā kho pana vo, bhikkhave, evamassa ‘añño nūna tena samayena saṅkho brāhmaṇo ahosī’ti, na kho panetaṃ evaṃ daṭṭhabbaṃ, ahaṃ tena samayena saṅkho brāhmaṇo ahosiṃ, mayā susīmassa paccekabuddhassa cetiyaṅgaṇe tiṇāni uddhaṭāni, tassa me kammassa nissandena aṭṭhayojanamaggaṃ vigatakhāṇukaṇṭakaṃ katvā samaṃ suddhamakaṃsu. Mayā tattha vālukā okiṇṇā, tassa me nissandena aṭṭhayojanamagge vālukaṃ okiriṃsu. Mayā tattha vanakusumehi pūjā katā, tassa me nissandena navayojane magge thale ca udake ca nānāpupphehi pupphasantharamakaṃsu. Mayā tattha kamaṇḍaludakena bhūmi paripphositā, tassa me nissandena vesāliyaṃ pokkharavassaṃ vassi. Mayā tasmiṃ cetiye paṭākā āropitā, chattañca baddhaṃ, tassa me nissandena yāva akaniṭṭhabhavanā paṭākā ca āropitā, chattātichattāni ca ussitāni. Iti kho, bhikkhave, ayaṃ mayhaṃ pūjāviseso neva buddhānubhāvena nibbatto , na nāgadevabrahmānubhāvena, apica kho appamattakapariccāgānubhāvena nibbatto’’ti. Dhammakathāpariyosāne imaṃ gāthamabhāsi –

如是过去说完譬喻故事后，世尊回忆著现在，于比库们宣说法义：『比库们，当有他人在彼时说：“当时那萨咖婆罗门确实存在。”但此语不可单凭听闻，应当见证与验证。我于彼时，作为萨咖婆罗门，曾在须西摩那位独觉者佛塔法场中刈割三株草，依此因缘，开凿八由旬之路，除去荆棘杂草，整治为平坦清净。于彼地，用沙土铺路，依我因缘，在八由旬之路上铺施沙子。又以林中花朵顶礼供养，依我因缘，在九由旬路上，地及水中以各种花装饰。且以水瓶纳水洒遍四周环绕，依我因缘，降雨于毗舍离池塘。于佛塔立有旗帜，亦系有遮盖，依我因缘，直至最高建筑物筑起时，旗帜与华盖繁多飘扬。此供养殊胜，不依佛、龙、天、梵及其他神力所成，乃因尽心尽力真诚奉献成就。』法义讲说结束时，世尊宣说此偈――

‘‘Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ;

『若舍沉醉享乐，得见广义幸福；

Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukha’’nti. (dha. pa. 290);

舍弃沉醉享乐，坚定者见广幸福』。（《法句经》第290偈）

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