16. Piyavaggo · 16. 喜爱品义注
15. Sukhavaggo15. 乐品
1. Ñāātikalahavūpasamanavatthu1. 亲族争斗止息事
Susukhaṃvatāti imaṃ dhammadesanaṃ satthā sakkesu viharanto kalahavūpasamanatthaṃ ñātake ārabbha kathesi.
『在此』之谓，师常于诸天中，因消除纷争而对亲属启说此法。
Sākiyakoliyā kira kapilavatthunagarassa ca koliyanagarassa ca antare rohiṇiṃ nāma nadiṃ ekeneva āvaraṇena bandhāpetvā sassāni karonti. Atha jeṭṭhamūlamāse sassesu milāyantesu ubhayanagaravāsikānampi kammakārā sannipatiṃsu. Tattha koliyanagaravāsino āhaṃsu – ‘‘idaṃ udakaṃ ubhayato hariyamānaṃ neva tumhākaṃ, na amhākaṃ pahossati, amhākaṃ pana sassaṃ ekaudakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā’’ti. Itarepi āhaṃsu – ‘‘tumhesu koṭṭhake pūretvā ṭhitesu mayaṃ rattasuvaṇṇanīlamaṇikāḷakahāpaṇe ca gahetvā pacchipasibbakādihatthā na sakkhissāma tumhākaṃ gharadvāre vicarituṃ, amhākampi sassaṃ ekaudakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā’’ti. Na mayaṃ dassāmāti. Mayampi na dassāmāti evaṃ kathaṃ vaḍḍhetvā eko uṭṭhāya ekassa pahāraṃ adāsi, sopi aññassāti evaṃ aññamaññaṃ paharitvā rājakulānaṃ jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsu.
据说，释迦族与拘梨族间，迦毗罗卫城及拘梨城之间，有一名为罗颇尼的河流，仅以一水域为界，各自修筑围垣农耕。至最长一月，两城农民皆相应集会。拘梨居民称：『此水互流，不归你我，我方将以单一水源覆灭你方农田，此水乃我之所有。』他人则说：『尔等占据房屋，我们携金银宝玉及铁棒弓箭，难以在你门前自由通行，我等亦将以单一水源毁灭你方农田，此水乃我所有。』双方均不肯示弱，遂互起纷争。终至一人率先发起攻击，双方亦互相伤害，由此激起王族仇恨，纷争不断升级。
Koliyakammakārā vadanti – ‘‘tumhe kapilavatthuvāsike gahetvā gajjatha, ye soṇasiṅgālādayo viya attano bhaginīhi saddhiṃ saṃvasiṃsu, etesaṃ hatthino ceva assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī’’ti. Sākiyakammakārāpi vadanti ‘‘tumhe idāni kuṭṭhino dārake gahetvā gajjatha, ye anāthā niggatikā tiracchānā viya kolarukkhe vasiṃsu, etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī’’ti. Te gantvā tasmiṃ kamme niyuttānaṃ amaccānaṃ kathayiṃsu, amaccā rājakulānaṃ kathesuṃ. Tato sākiyā ‘‘bhaginīhi saddhiṃ saṃvasitakānaṃ thāmañca balañca dassessāmā’’ti yuddhasajjā nikkhamiṃsu. Koliyāpi ‘‘kolarukkhavāsīnaṃ thāmañca balañca dassessāmā’’ti yuddhasajjā nikkhamiṃsu.
拘梨工人曰：『你等绑架迦毗罗卫居民，如同以猪羊仆妇同处一室，其象与马匹铠甲将有何用？』释迦工人亦曰：『你等绑架残疾弱女，如同猛兽林中游荡孤儿，象与马匹铠甲有何用？』他们遂赴事主问狱，向王族述说。迦毗罗卫人曰：『将示范与亲姐妹同处者之力量与勇力』，即刻严阵以待。拘梨人亦曰：『将示范林中孤儿之力量与勇力』，同样严阵以待。
Satthāpi paccūsasamaye lokaṃ volokento ñātake disvā ‘‘mayi agacchante ime nassissanti, mayā gantuṃ vaṭṭatī’’ti cintetvā ekakova ākāsena gantvā rohiṇinadiyā majjhe ākāse pallaṅkena nisīdi. Ñātakā satthāraṃ disvā āvudhāni chaḍḍetvā vandiṃsu. Atha ne satthā āha – ‘‘kiṃ kalaho nāmesa, mahārājā’’ti? ‘‘Na jānāma, bhante’’ti. ‘‘Ko dāni jānissatī’’ti? Te ‘‘uparājā jānissati, senāpati jānissatī’’ti iminā upāyena yāva dāsakammakare pucchitvā, ‘‘bhante, udakakalaho’’ti āhaṃsu. ‘‘Udakaṃ kiṃ agghati, mahārājā’’ti? ‘‘Appagghaṃ, bhante’’ti. ‘‘Khattiyā kiṃ agghanti mahārājā’’ti? ‘‘Khattiyā nāma anagghā, bhante’’ti. ‘‘Ayuttaṃ tumhākaṃ appamattataṃ udakaṃ nissāya anagghe khattiye nāsetu’’nti. Te tuṇhī ahesuṃ. Atha te satthā āmantetvā ‘‘kasmā mahārājā evarūpaṃ karotha, mayi asante ajja lohitanadī pavattissati, ayuttaṃ vo kataṃ, tumhe pañcahi verehi saverā viharatha, ahaṃ avero viharāmi. Tumhe kilesāturā hutvā viharatha, ahaṃ anāturo. Tumhe kāmaguṇapariyesanussukkā hutvā viharatha, ahaṃ anussukko viharāmī’’ti vatvā imā gāthā abhāsi –
师乃于早晨观世间，见亲属言：『若入我者必死，我欲前往』。遂独步天空，坐于罗颇尼河中央空中床榻。亲属见师，弃兵器而礼敬。师问：『何名此纷争，大王？』『不知，尊者。』『谁将知？』曰：『副王将知，军队统帅将知。』遂以多种方式探问诸奴隶，告曰：『尊者，水争之事也。』『水有何害，大王？』『无害，尊者。』『兵士为何认为水有害？』『兵士实无害，尊者。』『愿以汝等无害之军人扶持，切勿使无害兵士灭亡。』彼辈默然。师召之曰：『大王因何施此耶？我惧今日将起血战。汝五彼此结怨，吾却无怨。尔等怀恶而居，我无恶。尔等放纵情欲，我习无欲。』说此偈曰——
§197
197.
‘‘Susukhaṃ vata jīvāma, verinesu averino,
『安乐生活于无怨者中，永远远离敌讼，
Verinesu manussesu, viharāma averino.
在人间有仇恨者中，我们应生活为无仇恨者。
§198
198.
‘‘Susukhaṃ vata jīvāma, āturesu anāturā;
实难得而欢喜地生活，病者中无病者；
Āturesu manussesu, viharāma anāturā.
在人间病者中，我们应生活为无病者。
§199
199.
‘‘Susukhaṃ vata jīvāma, ussukesu anussukā;
实难得而欢喜地生活，躁动者中具安忍者；
Ussukesu manussesu, viharāma anussukā’’ti.
于渴求者即寻求者之中，住持求欲之意。
Tattha susukhanti suṭṭhu sukhaṃ. Idaṃ vuttaṃ hoti – ye gihino sandhicchedādivasena, pabbajitā vā pana vejjakammādivasena jīvitavuttiṃ uppādetvā ‘‘sukhena jīvāmā’’ti vadanti, tehi mayameva susukhaṃ vata jīvāma, ye mayaṃ pañcahi verīhi verinesu manussesu averino, kilesāturesu manussesu nikkilesatāya anāturā, pañcakāmaguṇapariyesane ussukesu tāya pariyesanāya abhāvena anussukāti. Sesaṃ uttānatthameva.
于彼，乃谓安乐者是圆满的快乐。此言意者：凡居士因断绝交往等因缘，或出家者因医生等的因缘，生养生活，谓『我们以安乐生活』者，彼等真实以此安乐生活。所谓我等于内心安逸无五种敌害之人，亦无烦恼欲恼之人，于五欲之美好追求殆尽之渴望无求无恋，因此称为安逸。余下诸义为广论阐述。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法结束时，多人皆获初果等果报。
Ñātikalahavūpasamanavatthu paṭhamaṃ. · 亲族争斗止息事为第一。
2. Māravatthu2. 魔事
Susukhaṃvata jīvāmāti imaṃ dhammadesanaṃ satthā pañcasālāya brāhmaṇagāme viharanto māraṃ ārabbha kathesi.
谓我等如安乐而生活，世尊于五舍利城婆罗门村中说此法，以应众生。
Ekadivasañhi satthā pañcasatānaṃ kumārikānaṃ sotāpattimaggassūpanissayaṃ disvā taṃ gāmaṃ upanissāya vihāsi. Tāpi kumārikāyo ekasmiṃ nakkhattadivase nadiṃ gantvā nhatvā alaṅkatapaṭiyattā gāmābhimukhiyo pāyiṃsu. Satthāpi taṃ gāmaṃ pavisitvā piṇḍāya carati. Atha māro sakalagāmavāsīnaṃ sarīre adhimuccitvā yathā satthā kaṭacchubhattamattampi na labhati, evaṃ katvā yathādhotena pattena nikkhamantaṃ satthāraṃ gāmadvāre ṭhatvā āha – ‘‘api, samaṇa, piṇḍapātaṃ labhitthā’’ti. ‘‘Kiṃ pana tvaṃ, pāpima, tathā akāsi, yathāhaṃ piṇḍaṃ na labheyya’’nti? ‘‘Tena hi, bhante, puna pavisathā’’ti. Evaṃ kirassa ahosi – ‘‘sace puna pavisati, sabbesaṃ sarīre adhimuccitvā imassa purato pāṇiṃ paharitvā hassakeḷiṃ karissāmī’’ti. Tasmiṃ khaṇe tā kumārikāyo gāmadvāraṃ patvā satthāraṃ disvā vanditvā ekamantaṃ aṭṭhaṃsu. Māropi satthāraṃ āha – ‘‘api, bhante, piṇḍaṃ alabhamānā jighacchādukkhena pīḷitatthā’’ti. Satthā ‘‘ajja mayaṃ, pāpima, kiñci alabhitvāpi ābhassaraloke mahābrahmāno viya pītisukheneva vītināmessāmā’’ti vatvā imaṃ gāthamāha –
某日，世尊见五百少女得初果道之依止，居于彼村。其时少女于某星宿日往河浴后，整理装束回村镇。世尊入村乞食。魔由全村众生尸身聚合，欲断世尊获得微薄供养，行事如是，立于村门对将要出门乞食的世尊言：『比库！你得不到供养！』世尊答曰：『尊者，请再入村。』魔言：『若你再入村，全村众尸合身，握手戏弄你。』忽少女至门，见世尊即顶礼而坐一旁。魔又语世尊：『尊者，得供养者忧愁烦恼！』世尊言：『今日虽无所得，但如大梵天于明净世界，亦将以欢喜乐而度。』复称偈曰：
§200
200.
‘‘Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;
‘我们本当过着幸福安乐的生活，无所缺乏；
Pītibhakkhā bhavissāma, devā ābhassarā yathā’’ti.
我们将像光辉灿烂的天人一般，享受快乐盛宴。’
Tattha yesaṃ noti yesaṃ amhākaṃ palibujjhanatthena rāgādīsu kiñcanesu ekampi kiñcanaṃ natthi. Pītibhakkhāti yathā ābhassarā devā pītibhakkhā hutvā pītisukheneva vītināmenti, evaṃ mayampi, pāpima, kiñci alabhitvā pītibhakkhā bhavissāmāti attho.
此处‘没有的人’是指对于我们来说，为了破除对贪爱等烦恼丝毫没有所缺少的。所谓‘享受快乐盛宴’，如同光辉灿烂的天人经过盛宴后，因感和乐而安然满足，我们也是如此，恶人虽一无所获，却仍能以得不到任何享受为乐，故作此说。
Desanāvasāne pañcasatāpi kumārikāyo sotāpattiphale patiṭṭhahiṃsūti.
在说法结束时，即使有五百名少女，也只能坚定成为声闻果位的初果。
Māravatthu dutiyaṃ. · 魔事为第二。
3. Kosalarañño parājayavatthu3. 国萨拉王战败事
Jayaṃveranti imaṃ dhammadesanaṃ satthā jetavane viharanto kosalarañño parājayaṃ ārabbha kathesi.
耶耶文伦提说，释尊在揭耶林中讲法时，迦萨拉国王发动了失败之战。
So kira kāsikagāmaṃ nissāya bhāgineyyena ajātasattunā saddhiṃ yujjhanto tena tayo vāre parājito tatiyavāre cintesi – ‘‘ahaṃ khīramukhampi dārakaṃ parājetuṃ nāsakkhiṃ, kiṃ me jīvitenā’’ti. So āhārūpacchedaṃ katvā mañcake nipajji. Athassa sā pavatti sakalanagaraṃ patthari. Bhikkhū tathāgatassa ārocesuṃ – ‘‘bhante, rājā kira kāsikagāmakaṃ nissāya tayo vāre parājito, so idāni parājitvā āgato ‘khīramukhampi dārakaṃ parājetuṃ nāsakkhiṃ, kiṃ me jīvitenā’ti āhārūpacchedaṃ katvā mañcake nipanno’’ti. Satthā tesaṃ kathaṃ sutvā, ‘‘bhikkhave, jinantopi veraṃ pasavati, parājito pana dukkhaṃ setiyevā’’ti vatvā imaṃ gāthamāha –
那国王住在迦尸村，以其叔父未生怨为依托，与他交战，三次被击败。第三次败北后，他心念：‘连一个像乳嘴般弱小的孩子都不能战胜，我的生命还有何意义？’于是他割断舌头，自身真相瘫倒。此事迅速传遍整个城市。比库们告知世尊：‘陛下依托迦尸村的叔父未生怨，三次交战皆败北；如今他割断舌头瘫倒了，心念“连乳嘴般弱小的孩童都不能战胜，我还有何意义”’。世尊闻此，说：“比库们啊，即便胜利者也会激发怨恨，失败者所受痛苦如阴陷坟墓。”说罢，即诵此偈——
§201
201.
‘‘Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;
『胜利超越敌对，失败显现痛苦；
Upasanto sukhaṃ seti, hitvā jayaparājaya’’nti.
安住时得乐，舍弃胜败而遂安乐』，
Tattha jayanti paraṃ jinanto veraṃ paṭilabhati. Parājitoti parena parājito ‘‘kadā nu kho paccāmittassa piṭṭhiṃ daṭṭhuṃ sakkhissāmī’’ti dukkhaṃ seti sabbiriyāpathesu dukkhameva viharatīti attho. Upasantoti abbhantare upasantarāgādikileso khīṇāsavo jayañca parājayañca hitvā sukhaṃ seti, sabbiriyāpathesu sukhameva viharatīti attho.
此中称胜者即为胜过他者而征服敌对者。所谓失败者，是被他人所败者。『何时方能见到仇敌之力？』即苦之意，说明于诸执著苦难之处，苦恒常存在。所谓安住者，是内心诸贪、嗔、痴等烦恼断尽，胜与败皆舍弃，而安乐显现。此意在说明于诸执著乐处，乐恒常存在。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
于说法结束时，多人得证初果等圣果。
Kosalarañño parājayavatthu tatiyaṃ. · 国萨拉王败北事，第三。
4. Aññatarakuladārikāvatthu四、某良家少女事。
Natthi rāgasamoti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ kuladārikaṃ ārabbha kathesi.
因无爱欲染污，世尊于竹林精舍而住时，与一位出身良好的贵族女儿开始讲说此法。
Tassā kira mātāpitaro āvāhaṃ katvā maṅgaladivase satthāraṃ nimantayiṃsu. Satthā bhikkhusaṅghaparivuto tattha gantvā nisīdi. Sāpi kho vadhukā bhikkhusaṅghassa udakaparissāvanādīni karontī aparāparaṃ sañcarati. Sāmikopissā taṃ olokento aṭṭhāsi. Tassa rāgavasena olokentassa anto kileso samudācari. So aññāṇābhibhūto neva buddhaṃ upaṭṭhahi, na asīti mahāthere. Hatthaṃ pasāretvā ‘‘taṃ vadhukaṃ gaṇhissāmī’’ti pana cittaṃ akāsi. Satthā tassajjhāsayaṃ oloketvā yathā taṃ itthiṃ na passati, evamakāsi. So adisvā satthāraṃ olokento aṭṭhāsi. Satthā tassa oloketvā ṭhitakāle ‘‘kumāraka, na hi rāgagginā sadiso aggi nāma , dosakalinā sadiso kali nāma, khandhapariharaṇadukkhena sadisaṃ dukkhaṃ nāma atthi, nibbānasukhasadisaṃ sukhampi natthiyevā’’ti vatvā imaṃ gāthamāha –
当时，他的父母设宴请请客，于吉祥之日聘请师长。师长带领比库僧团，前往该处坐下。那时，那女子也为比库僧团担水洗浴等事，日夜来回办理。主人察看这情景便站立。因他满怀嗔恨观看，最终恶业便产生。他虽具有超知力，却既不侍奉佛，也不听闻长老。伸出手说：“我将抓住那个女子。”心念生起。佛察看他的心意，见他确实看不见那个女子，便如此说。主人看见师长便站立。佛看向他时，于站立之际说：“小伙子啊，因嗔恨之火，没有火这个名；因烦恼之污，没有恶世的名；因五蕴受苦，没有苦之名；因断尽烦恼，没有涅槃快乐的名。”随后诵此偈：
§202
202.
‘‘Natthi rāgasamo aggi, natthi dosasamo kali;
“无有与嗔恨同等的火，无有与烦恼同等的污秽；
Natthi khandhasamā dukkhā, natthi santiparaṃ sukha’’nti.
无有与五蕴苦同等的苦，无有超过涅槃的安乐。”
Tattha natthi rāgasamoti dhūmaṃ vā jālaṃ vā aṅgāraṃ vā adassetvā antoyeva jhāpetvā bhasmamuṭṭhiṃ kātuṃ samattho rāgena samo añño aggi nāma natthi. Kalīti dosena samo aparādhopi natthi. Khandhasamāti khandhehi samā. Yathā parihariyamānā khandhā dukkhā, evaṃ aññaṃ dukkhaṃ nāma natthi. Santiparanti nibbānato uttariṃ aññaṃ sukhampi natthi. Aññañhi sukhaṃ sukhameva, nibbānaṃ paramasukhanti attho.
意谓“无有与嗔恨相同的火”，即灰尘、网、炭火等均不可相提并论，唯有嗔恨之火能焚烧灭尽终局，称为火的真正样态。类似地，烦恼的污秽不可等同于罪恶。五蕴之苦，因五蕴受持而感苦，除此之外无更苦。至于安乐，则无有比涅槃之安乐更甚。涅槃即究竟安乐也。
Desanāvasāne kumārikā ca kumārako ca sotāpattiphale patiṭṭhahiṃsu. Tasmiṃ samaye bhagavā tesaṃ aññamaññaṃ dassanākāraṃ akāsīti.
之后，于说法结束时，那女子与男子均立于初果入流果位。此时世尊目视他们相互，目光未相交。
Aññatarakuladārikāvatthu catutthaṃ. · 某良家少女事，第四。
5. Ekaupāsakavatthu五、一位近事男事。
Jighacchāti imaṃ dhammadesanaṃ satthā āḷaviyaṃ viharanto ekaṃ upāsakaṃ ārabbha kathesi.
世尊起于慈悲，欲使此法广为流布，于是在阿拉维国安住时，开始对一名居士说法。
Ekasmiñhi divase satthā jetavane gandhakuṭiyaṃ nisinnova paccūsakāle lokaṃ volokento āḷaviyaṃ ekaṃ duggatamanussaṃ disvā tassūpanissayasampattiṃ ñatvā pañcasatabhikkhuparivāro āḷaviṃ agamāsi. Āḷavivāsino satthāraṃ nimantayiṃsu. Sopi duggatamanusso ‘‘satthā kira āgato’’ti sutvā ‘‘satthu santike dhammaṃ sossāmī’’ti manaṃ akāsi. Taṃdivasameva cassa eko goṇo palāyi. So ‘‘kiṃ nu kho goṇaṃ pariyesissāmi, udāhu dhammaṃ suṇāmī’’ti cintetvā ‘‘goṇaṃ pariyesitvā pacchā dhammaṃ sossāmī’’ti pātova gehā nikkhami. Āḷavivāsinopi buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā parivisitvā anumodanatthāya pattaṃ gaṇhiṃsu. Satthā ‘‘yaṃ nissāya ahaṃ tiṃsayojanamaggaṃ āgato, so goṇaṃ pariyesituṃ araññaṃ paviṭṭho, tasmiṃ āgateyeva dhammaṃ desessāmī’’ti tuṇhī ahosi.
一日，世尊在揭德林的香舍中坐禅，傍晚时分观看世间。此际见一阿拉维的恶道恶人，心得其地图，了解到他贪于有依止之财产。随后，五百余名比库的众僧围绕阿拉维来到。阿拉维人邀请世尊。那恶道人闻世尊到来，即心称：“师尊果然来了。”便心生渴愿：“愿在师尊面前听法。”当日，那恶人中的一头牧群逃走。他心想：“我当寻得此群，先听法后寻回牧群。”遂急速出家。阿拉维人也为受到佛陀带领的比库僧团欢喜，献上席座。世尊心念：“我来此荒野之地，欲寻得那失去的牧群，抵达处即说法。”于是静默。
Sopi manusso divā goṇaṃ disvā gogaṇe pakkhipitvā ‘‘sacepi aññaṃ natthi, satthu vandanamattampi karissāmī’’ti jighacchāpīḷitopi gehaṃ gamanāya manaṃ akatvā vegena satthu santikaṃ āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. Satthā tassa ṭhitakāle dānaveyyāvaṭikaṃ āha – ‘‘atthi kiñci bhikkhusaṅghassa atirittabhatta’’nti? ‘‘Bhante, sabbaṃ atthī’’ti. Tena hi ‘‘imaṃ parivisāhī’’ti. So satthārā vuttaṭṭhāneyeva taṃ nisīdāpetvā yāgukhādanīyabhojanīyehi sakkaccaṃ parivisi. So bhuttabhatto mukhaṃ vikkhālesi. Ṭhapetvā kira imaṃ ṭhānaṃ tīsu piṭakesu aññattha gatāgatassa bhattavicāraṇaṃ nāma natthi. Tassa passaddhadarathassa cittaṃ ekaggaṃ ahosi. Athassa satthā anupubbiṃ kathaṃ kathetvā saccāni pakāsesi. So desanāvasāne sotāpattiphale patiṭṭhahi. Satthāpi anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. Mahājano satthāraṃ anugantvā nivatti.
那人白天见牧群，向牧群抛掷石块，谓曰：“若无他群，我亦仅是礼拜师尊耳。”虽受渴望之苦，仍不忘行愿，迅速来至世尊面前，礼拜世尊，安坐一旁。世尊在他座旁，问曰：“在僧团中可得余粮否？”答曰：“尊者，我已全部拥有。”世尊故称此为“无忧之所”。随即和睦地与僧众一同进食众饮。已饱食，面露舒展。安置之地在三藏之处，未闻有异样粮食之事。此时其心宁静专注。随后，世尊循序渐进开示真理。法会结束，即现得初果。世尊亦赞叹，起座离去。大众追随世尊，转而散去。
Bhikkhū satthārā saddhiṃ gacchantāyeva ujjhāyiṃsu – ‘‘passathāvuso, satthu kammaṃ, aññesu divasesu evarūpaṃ natthi, ajja panekaṃ manussaṃ disvāva yāguādīni vicāretvā dāpesī’’ti. Satthā nivattitvā ṭhitakova ‘‘kiṃ kathetha, bhikkhave’’ti pucchitvā tamatthaṃ sutvā ‘‘āma, bhikkhave, ahaṃ tiṃsayojanaṃ kantāraṃ āgacchanto tassa upāsakassūpanissayaṃ disvā āgato, so ativiya jighacchito, pātova paṭṭhāya goṇaṃ pariyesanto araññe vicari. ‘Jighacchadukkhena dhamme desiyamānepi paṭivijjhituṃ na sakkhissatī’ti cintetvā evaṃ akāsiṃ, jighacchārogasadiso rogo nāma natthī’’ti vatvā imaṃ gāthamāha –
比库们同佛出行时，叹曰：“比友啊，佛的法在他日未曾见如今日般殊胜。今日，一人见牧群，思量祭献等事后，曾予告惜。”佛陀回到原处，问比库们：“汝等所行如何？”听答后，谓：“善哉，比库们。我至荒野时，见一在家居士无依止之财，极为渴望。由此聚集寻觅牧群者徘徊荒野。其于渴望苦难法中，意念曰：‘虽有渴念苦患，然无药可疗。’遂作是说：”“
§203
203.
二百零三。
‘‘Jighacchāparamā rogā, saṅkhāraparamā dukhā;
‘渴望是最剧的病，堆积是最深的苦；
Etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukha’’nti.
认识到涅槃究竟真实的状态时，谓之涅槃为最上乘的极乐。
Tattha jighacchāparamā rogāti yasmā añño rogo sakiṃ tikicchito vinassati vā tadaṅgavasena vā pahīyati , jighacchā pana niccakālaṃ tikicchitabbāyevāti sesarogānaṃ ayaṃ paramā nāma. Saṅkhārāti pañca khandhā. Etaṃ ñatvāti jighacchāsamo rogo natthi, khandhapariharaṇasamaṃ dukkhaṃ nāma natthīti etamatthaṃ yathābhūtaṃ ñatvā paṇḍito nibbānaṃ sacchi karoti. Nibbānaṃ paramaṃ sukhanti tañhi sabbasukhānaṃ paramaṃ uttamaṃ sukhanti attho.
这里所谓的最极恶疾，是因为诸余疾病若有他病被善治而消灭，或因截肢等方法而舍弃，乃至得以断除；但贪欲病宜当恒常治养不舍，余余诸病亦当以此为最。这所谓造作，即五蕴。认识此理者，谓无贪欲病，无五蕴除灭之苦，故知此义而觉悟涅槃。涅槃为至乐者，意即诸种诸乐之最极最佳者是也。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法结束时，众多大众获得初果入流果等果报。
Ekaupāsakavatthu pañcamaṃ. · 一位近事男事，第五。
6. Pasenadikosalavatthu六、国萨拉王巴谢那帝事。
Ārogyaparamā lābhāti imaṃ dhammadesanaṃ satthā jetavane viharanto rājānaṃ pasenadikosalaṃ ārabbha kathesi.
所谓健康为最大财富，是指佛陀在祇树给孤独园时，对国王拘萨罗所讲的法说。
Ekasmiñhi samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. Ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvā satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhūyamānopi ujukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. Atha naṃ satthā āha – ‘‘kiṃ, mahārāja, avissamitvāva āgatosī’’ti? ‘‘Āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotī’’ti. Atha naṃ satthā, ‘‘mahārāja , atibahubhojanaṃ evaṃ dukkhaṃ hotī’’ti vatvā imaṃ gāthamāha –
一时，国王饮食竹筒粥与汤汁一并食用。一日食具丰富，却不能欢喜，乃至早晚身体困顿，不胜困乏，便坐一隅休息。佛陀见状便问：‘陛下，您为何心不宁静而来见我？’国王答：‘尊者，自用膳以来，我感觉大苦恼。’佛陀言：‘陛下，正是过食而致苦。’随即作此偈言——
‘‘Middhī yadā hoti mahagghaso ca,
‘困倦生时大沉重，……’
Niddāyitā samparivattasāyī;
沉睡的，缠绕在自身不停翻转；
Mahāvarāhova nivāpapuṭṭho,
如同巨大的野猪一般朝向积满污秽的泥沼，
Punappunaṃ gabbhamupeti mando’’ti. (dha. pa. 325); –
愚昧地一再进入母胎之中。——（《长部·325偈》）
Imāya gāthāya ovaditvā, ‘‘mahārāja, bhojanaṃ nāma mattāya bhuñjituṃ vaṭṭati. Mattabhojino hi sukhaṃ hotī’’ti uttari ovadanto imaṃ gāthamāha –
以此偈颂为说，『大王啊，饮食应适度食用。正是适度者饮食者，才能获得安乐。』后来指导者如此说这偈，
‘‘Manujassa sadā satīmato,
『人常当具足正念，
Mattaṃ jānato laddhabhojane;
知适度于所得饮食；
Tanukassa bhavanti vedanā,
感受随身体而生，
Saṇikaṃ jīrati āyupālaya’’nti. (saṃ. ni. 1.124);
一瞬间流逝，寿命终结。（见增支部1.124）
Rājā gāthaṃ uggaṇhituṃ nāsakkhi, samīpe ṭhitaṃ pana bhāgineyyaṃ, sudassanaṃ nāma māṇavaṃ ‘‘imaṃ gāthaṃ uggaṇha, tātā’’ti āha. So taṃ gāthaṃ uggaṇhitvā ‘‘kiṃ karomi, bhante’’ti satthāraṃ pucchi. Atha naṃ satthā āha – ‘‘rañño bhuñjantassa osānapiṇḍakāle imaṃ gāthaṃ vadeyyāsi, rājā atthaṃ sallakkhetvā yaṃ piṇḍaṃ chaḍḍessati, tasmiṃ piṇḍe sitthagaṇanāya rañño bhattapacanakāle tattake taṇḍule hareyyāsī’’ti. So ‘‘sādhu, bhante’’ti sāyampi pātopi rañño bhuñjantassa osānapiṇḍakāle taṃ gāthaṃ udāharitvā tena chaḍḍitapiṇḍe sitthagaṇanāya taṇḍule hāpesi. Rājāpi tassa gāthaṃ sutvā sahassaṃ sahassaṃ dāpesi . So aparena samayena nāḷikodanaparamatāya saṇṭhahitvā sukhappatto tanusarīro ahosi.
国王无法自己朗诵这偈语，于是身旁的弟弟——名叫苏达萨那的学童，劝他说：「父亲，请您诵读此偈。」他将偈语朗诵后，向老师问道：「尊者，我应当如何行事？」尊者告诉他说：「国王用餐时的送饭法会上，你应当诵念此偈语。国王会将一部分饭食放下，使当中的稻谷可供计数，以便国王用餐时稻谷数量清晰明确。」他应声道：「善哉，尊者。」当晚及之后，他都在国王用餐时朗诵此偈，借此稻谷计数的方式，使放置的饭食得以衡量。国王听闻此偈后，不断赐予他丰厚的赏赐。后来某一时刻，此人抵达顶峰般的极乐境界，具足悦身体。
Athekadivasaṃ satthu santikaṃ gantvā satthāraṃ vanditvā āha – ‘‘bhante, idāni me sukhaṃ jātaṃ, migampi assampi anubandhitvā gaṇhanasamattho jātomhi. Pubbe me bhāgineyyena saddhiṃ yuddhameva hoti, idāni vajīrakumāriṃ nāma dhītaraṃ bhāgineyyassa datvā so gāmo tassāyeva nhānacuṇṇamūlaṃ katvā dinno, tena saddhiṃ viggaho vūpasanto, imināpi me kāraṇena sukhameva jātaṃ. Kulasantakaṃ rājamaṇiratanaṃ no gehe purimadivase naṭṭhaṃ, tampi idāni hatthapattaṃ āgataṃ, imināpi me kāraṇena sukhameva jātaṃ. Tumhākaṃ sāvakehi saddhiṃ vissāsaṃ icchantena ñātidhītāpi no gehe katā, imināpi me kāraṇena sukhameva jāta’’nti. Satthā ‘‘ārogyaṃ nāma, mahārāja, paramo lābho, yathāladdhena santuṭṭhabhāvasadisampi dhanaṃ, vissāsasadiso ca paramā ñāti, nibbānasadisañca sukhaṃ nāma natthī’’ti vatvā imaṃ gāthamāha –
某天，他前往尊者处，礼敬尊者后说道：「尊者，我现今获得了快乐，能够如同猛虎般守护和伴随。以前我和弟弟相争，经常发生冲突，如今我将名为瓦吉拉库玛莉的女孩许配给弟弟，他经营村落，种植白石榴树，生活安稳。因此此缘故，我获得了快乐。祖先珍爱国宝以防丧失，今日这些也被装在象牙盒中，由此缘故我获得了快乐。与你们弟子相处信任，亲戚、女儿亦未对我不利，这也是我获得快乐的原因。」尊者告诫说：「国王啊，健康是至高无上的利益，和适度满足的心境同样宝贵，信任的亲属也极为重要，而如涅槃般的快乐则无可比拟。」并以偈语说：
§204
204.
二百零四。
‘‘Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ;
『健康是至高的利益，满足是极致的财富；
Vissāsaparamā ñāti, nibbānaparamaṃ sukha’’nti.
『信任为最亲近的亲属，涅槃为极乐之至。』
Tattha ārogyaparamā lābhāti arogabhāvaparamā lābhā. Rogino hi vijjamānāpi lābhā alābhāyeva, tasmā arogassa sabbalābhā āgatāva honti. Tenetaṃ vuttaṃ – ‘‘ārogyaparamā lābhā’’ti. Santuṭṭhiparamaṃ dhananti gihino vā pabbajitassa vā yaṃ attanā laddhaṃ attano santakaṃ, teneva tussanabhāvo santuṭṭhī nāma sesadhanehi paramaṃ dhanaṃ. Vissāsaparamā ñātīti mātā vā hotu pitā vā, yena saddhiṃ vissāso natthi, so aññātakova. Yena aññātakena pana saddhiṃ vissāso atthi, so asambandhopi paramo uttamo ñāti. Tena vuttaṃ – ‘‘vissāsaparamā ñātī’’ti. Nibbānasadisaṃ pana sukhaṃ nāma natthi, tenevāha – nibbānaparamaṃ sukhanti.
其中所谓『健康为至上利益』，即无病之获利。即便病人得病，亦是祸福相依，故健康人得全体利益，因而有健康即得至上利益。又所谓『满足为财富之极』，无论居士或出家人，若依自身所得之物为己有为止，彼即得满足，此满足以余资为极盛财富。『信任为最亲之亲属』者，譬如父母或母亲，若无共信则如不相识之人，若与不识者却有信任，此信任虽无血缘，实为最尊贵亲属。故言『信任为最亲近的亲属。』至于涅槃所及之乐，实无他乐，故以『涅槃为极乐』称之。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法终结时，多数人皆获得初果等功德。
Pasenadikosalavatthu chaṭṭhaṃ. · 巴谢那帝国萨拉事第六。
7. Tissattheravatthu7. 帝萨长老事
Pavivekarasanti imaṃ dhammadesanaṃ satthā vesāliyaṃ viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.
寂静处者有此法189讲宣，世尊住于韦萨离，曾向一名比库开始讲说此法。
Satthārā hi, ‘‘bhikkhave, ahaṃ ito catūhi māsehi parinibbāyissāmī’’ti vutte satthu santike satta bhikkhusatāni santāsaṃ āpajjiṃsu, khīṇāsavānaṃ dhammasaṃvego uppajji, puthujjanā assūni sandhāretuṃ nāsakkhiṃsu. Bhikkhū vaggā vaggā hutvā ‘‘kiṃ nu kho karissāmā’’ti mantentā vicaranti. Atheko tissatthero nāma bhikkhū ‘‘satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva mayā arahattaṃ gaṇhituṃ vaṭṭatī’’ti catūsu iriyāpathesu ekakova vihāsi. Bhikkhūnaṃ santike gamanaṃ vā kenaci saddhiṃ kathāsallāpo vā natthi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso, tissa tasmā evaṃ karosī’’ti. So tesaṃ kathaṃ na suṇāti. Te tassa pavattiṃ satthu ārocetvā, ‘‘bhante, tumhesu tissattherassa sineho natthī’’ti āhaṃsu. Satthā taṃ pakkosāpetvā ‘‘kasmā tissa evaṃ akāsī’’ti pucchitvā tena attano adhippāye ārocite ‘‘sādhu, tissā’’ti sādhukāraṃ datvā, ‘‘bhikkhave, mayi sineho tissasadisova hotu. Gandhamālādīhi pūjaṃ karontāpi neva maṃ pūjenti, dhammānudhammaṃ paṭipajjamānāyeva pana maṃ pūjentī’’ti vatvā imaṃ gāthamāha –
尊者曾曰：“比库们，我四个月后将般涅槃。”闻此，七百比库欢喜，生灭惑尽，法的激励现起，常人无法度其痛苦苦恼。比库分阶而议：“我们应如何自处？”有一尊长老名曰提萨，心无渴望，觉诸圣法，独自修于四种禅支境界。比库中无人与其往来，不起交谈。比库对他言：“提萨，何以如此为道？”彼未应声。彼辈告知尊者：“尊者，对于提萨比库无欢爱。”世尊斥责提萨，问其由来，提萨以师教陈述其由：“请赞许我，尊者提萨。虽人以香花供养我，然彼不敬我，唯法法行者敬我。”时世尊即作是颂：
§205
205.
二百零五。
‘‘Pavivekarasaṃ pitvā, rasaṃ upasamassa ca;
“舍弃独处之味，饮用安住之味；
Niddaro hoti nippāpo, dhammapītirasaṃ piva’’nti.
则睡眠无染污，佛法之喜味得饮。”
Tattha pavivekarasanti pavivekato uppannaṃ rasaṃ, ekībhāvasukhanti attho. Pitvāti dukkhapariññādīni karonto ārammaṇato sacchikiriyāvasena pivitvā. Upasamassacāti kilesūpasamanibbānassa ca rasaṃ pitvā. Niddaro hotīti tena ubhayarasapānena khīṇāsavo bhikkhu abbhantare rāgadarathādīnaṃ abhāvena niddaro ceva nippāpo ca hoti. Rasaṃ pivanti navavidhalokuttaradhammavasena uppannaṃ pītirasaṃ pivantopi niddaro nippāpo ca hoti.
此中所谓舍弃独处之味，即因离群独处所生之味，此味即孤独自在之乐也。所谓饮用，是指由于除尽痛苦等烦恼，持守于修习层面而真实体验而饮用此味。所谓安住之味，是指饮受烦恼平息与涅槃证得之味。睡眠无染污，谓借此二味共饮，断尽烦恼根本之比库，内心无贪恋欲爱等染污，故得安眠且无罪障。饮味者，乃指心生出新类型超世间法乐味，即使是此喜味被饮受，也同样能得安眠无染。这是逐字详解该句言义。
Desanāvasāne tissatthero arahattaṃ pāpuṇi, mahājanassāpi sātthikā dhammadesanā ahosīti.
说法结束时，三位长老达阿拉汉果，天下大众亦作可信佛法说教。
Tissattheravatthu sattamaṃ. · 帝萨长老事第七。
8. Sakkavatthu8. 萨咖事
Sāhudassananti imaṃ dhammadesanaṃ satthā veḷuvagāmake viharanto sakkaṃ ārabbha kathesi.
正前法显，即指说法者在室外居止时，于王舍城起头同萨咖交谈。
Tathāgatassa hi āyusaṅkhāre vissaṭṭhe lohitapakkhandikābādhassa uppannabhāvaṃ ñatvā sakko devarājā ‘‘mayā satthu santikaṃ gantvā gilānupaṭṭhānaṃ kātuṃ vaṭṭatī’’ti cintetvā tigāvutappamāṇaṃ attabhāvaṃ vijahitvā satthāraṃ upasaṅkamitvā hatthehi pāde parimajji. Atha naṃ satthā āha ‘‘ko eso’’ti? ‘‘Ahaṃ, bhante, sakko’’ti. ‘‘Kasmā āgatosī’’ti? ‘‘Tumhe gilāne upaṭṭhahituṃ, bhante’’ti. ‘‘Sakka, devānaṃ manussagandho yojanasatato paṭṭhāya gale baddhakuṇapaṃ viya hoti , gaccha tvaṃ, atthi me gilānupaṭṭhakā bhikkhū’’ti. ‘‘Bhante, caturāsītiyojanasahassamatthake ṭhito tumhākaṃ sīlagandhaṃ ghāyitvā āgato, ahameva upaṭṭhahissāmī’’ti so satthu sarīravaḷañjanabhājanaṃ aññassa hatthenāpi phusituṃ adatvā sīseyeva ṭhapetvā nīharanto mukhasaṅkocanamattampi na akāsi, gandhabhājanaṃ pariharanto viya ahosi. Evaṃ satthāraṃ paṭijaggitvā satthu phāsukakāleyeva agamāsi.
如来寿寿限终已毕，世尊知晓萨咖因血疾而病苦生起，萨咖思惟曰：“我应去世尊处，为其疾病疗治。”断绝六十余年生命，萨咖亲赴世尊近处，以手足洗涤。世尊问：“此是谁？”答曰：“是我，萨咖。”世尊问：“尔何所至？”答：“欲为尊治病。”世尊说：“萨咖，诸天与人香气溢布百由旬，颈上饰以香链，尔可去吧，我这里有善病医者比库。”萨咖答曰：“在约四十八由旬处，我来沾染尔清净戒香气，故特至，我必亲自照料。”为免触及世尊身体食物之尘，萨咖不以他手触世尊，止于世尊头顶，且无一丝面部收缩，好似避食尘埃。于是萨咖敬重佛陀，随佛于凌晨时分离去。
Bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘aho satthari sakkassa sineho, evarūpaṃ nāma dibbasampattiṃ pahāya mukhasaṅkocanamattampi akatvā gandhabhājanaṃ nīharanto viya satthu sarīravaḷañjanabhājanaṃ sīsena nīharanto upaṭṭhānamakāsī’’ti. Satthā tesaṃ kathaṃ sutvā kiṃ vadetha, bhikkhave, anacchariyaṃ etaṃ, yaṃ sakko devarājā mayi sinehaṃ karoti. Ayaṃ sakko hi devarājā maṃ nissāya jarasakkabhāvaṃ vijahitvā sotāpanno hutvā taruṇasakkassa bhāvaṃ patto, ahaṃ hissa maraṇabhayatajjitassa pañcasikhagandhabbadevaputtaṃ purato katvā āgatakāle indasālaguhāyaṃ devaparisāya majjhe nisinnassa –
比库们如何起心动念说：“啊，天帝萨咖的爱护啊！舍弃所谓的天界财富，不计较连片刻的脸部收缩，恰如饮食香气的远离，即如比库尊体上的膏脂饮食被头颅所远离那样，默默守护着师长。” 世尊闻此应如何说呢？比库们，这是毫不惊异的，因为天帝萨咖对我满怀爱护。这萨咖天帝依赖我，战胜了老化的天力，成为了得果的初果圣者，获得青年天力。那时，我在他前作那五方香气天子，及来到印度树洞中，坐落天众之间——
‘‘Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi;
“你问吠沙瓦天王，我将回答你一切心愿。”
Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ti. (dī. ni. 2.356) –
对此，我答复他所有疑问。 （出二·尼256）——
Vatvā tassa kaṅkhaṃ vinodento dhammaṃ desesiṃ. Desanāvasāne cuddasannaṃ pāṇakoṭīnaṃ dhammābhisamayo ahosi, sakkopi yathānisinnova sotāpattiphalaṃ patvā taruṇasakko jāto. Evamassāhaṃ bahūpakāro. Tassa mayi sineho nāma anacchariyo. Bhikkhave, ariyānañhi dassanampi sukhaṃ, tehi saddhiṃ ekaṭṭhāne sannivāsopi sukho. Bālehi saddhiṃ pana sabbametaṃ dukkhanti vatvā imā gāthā abhāsi –
我平息他的疑虑，宣说法义。讲法终了，有十三亿种法汇聚，天帝乃如所坐处，获得初果涅槃，青年天帝诞生。由此诸多助缘随顺于我。我与他的爱护因缘毫不惊异。比库们，圣者的证见甚乐，与其同住同处皆欢喜。愚人相聚则一切皆苦，故说此偈——
§206
206.
二百零六。
‘‘Sāhu dassanamariyānaṃ, sannivāso sadā sukho;
“圣者之见恒悦，聚会常常欢喜；
Adassanena bālānaṃ, niccameva sukhī siyā.
因目不见智愚者，确能恒常安乐。
§207
207.
二百零七。
‘‘Bālasaṅgatacārī hi, dīghamaddhāna socati;
『与愚者为伍者，终日久远哀伤；
Dukkho bālehi saṃvāso, amitteneva sabbadā;
与愚者共处多苦，宛如常伴仇敌；
Dhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo’’.
智慧者共处康乐，犹如亲属相聚。』
Tasmā hi –
因此，确实——
§208
208.
二百零八。
‘‘Dhīrañca paññañca bahussutañca,dhorayhasīlaṃ vatavantamariyaṃ;
『智慧与慧解俱足且多闻，性坚毅且守持戒律，高贵出众的人，
Taṃ tādisaṃ sappurisaṃ sumedhaṃ,bhajetha nakkhattapathaṃ va candimā’’ti.
应当像月亮光照星辰行路一样，供养如是贤士。』
Tattha sāhūti sundaraṃ bhaddakaṃ. Sannivāsoti na kevalañca tesaṃ dassanameva, tehi saddhiṃ ekaṭṭhāne nisīdanādibhāvopi tesaṃ vattapaṭivattaṃ kātuṃ labhanabhāvopi sādhuyeva. Bālasaṅgatacārī hīti yo bālena sahacārī. Dīghamaddhānanti so bālasahāyena ‘‘ehi sandhicchedādīni karomā’’ti vuccamāno tena saddhiṃ ekacchando hutvā tāni karonto hatthacchedādīni patvā dīghamaddhānaṃ socati. Sabbadāti yathā asihatthena vā amittena āsīvisādīhi vā saddhiṃ ekato vāso nāma niccaṃ dukkho, tatheva bālehi saddhinti attho. Dhīro ca sukhasaṃvāsoti ettha sukho saṃvāso etenāti sukhasaṃvāso, paṇḍitena saddhiṃ ekaṭṭhāne saṃvāso sukhoti attho. Kathaṃ? Ñātīnaṃva samāgamoti yathāpi ñātīnaṃ samāgamo sukho, evaṃ sukho.
其中“sāhūti”是善美吉祥之义。所谓同住，不仅仅是同处一地观看，诸贤聚集一处，坐卧同处，彼此行为言语交互相应和，也是同住（vattapaṭivatta）之义，乃至合群同伴。所谓“bālasaṅgatacārī”，是与愚人同住为同伴。所谓“dīghamaddhāna”，是指与愚钝朋友结伴，彼此合声地说：‘来吧，我们断绝交往’等。虽断绝交往，其后仍为愚伴而伤心难舍。所谓“sabbadāti”，例如常与仇敌如刀斧箭矢同住，是苦受，若与愚者同住亦然。所谓“dhīro ca sukhasaṃvāsoti”，此处“sukho saṃvāso”是指与贤哲聚居同处之乐；就好像亲族相聚时相乐是同处之乐。
Tasmā hīti yasmā bālehi saddhiṃ saṃvāso dukkho, paṇḍitena saddhiṃ sukho, tasmā hi dhitisampannaṃ dhīrañca, lokiyalokuttarapaññāsampannaṃ paññañca , āgamādhigamasampannaṃ bahussutañca, arahattapāpanakasaṅkhātāya dhuravahanasīlatāya dhorayhasīlaṃ, sīlavatena ceva dhutaṅgavatena ca vatavantaṃ, kilesehi ārakatāya ariyaṃ, tathārūpaṃ sappurisaṃ sobhanapañhaṃ yathā nimmalaṃ nakkhattapathasaṅkhātaṃ ākāsaṃ candimā bhajati, evaṃ bhajetha payirupāsethāti attho.
因愚人同住苦，无智者同住乐。由是，诚坚之人，智慧通达世间及出世间，闻教修习广博，断恶修善以坚忍戒律，修持清净并持苦行，除染垢而阿拉汉，具有如此品德，宛若无瑕之星辰般洁净空中之月，等应供养，如此供养为佳。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法之末，还说到许多速断果位等功德已获。」
Sakkavatthu aṭṭhamaṃ. · 萨咖事第八。
Sukhavaggavaṇṇanā niṭṭhitā. · 乐品注释完毕。
Pannarasamo vaggo. · 第十五品。