17. Kodhavaggo · 17. 忿怒品义注
16. Piyavaggo十六、喜爱品
1. Tayojanapabbajitavatthu一、三人出家事
Ayogeti imaṃ dhammadesanaṃ satthā jetavane viharanto tayo pabbajite ārabbha kathesi.
世尊在耶达伐那住着时，对三位舍弃家业的比库开始宣说这部法教。
Sāvatthiyaṃ kira ekasmiṃ kule mātāpitūnaṃ ekaputtako ahosi piyo manāpo. So ekadivasaṃ gehe nimantitānaṃ bhikkhūnaṃ anumodanaṃ karontānaṃ dhammakathaṃ sutvā pabbajitukāmo hutvā mātāpitaro pabbajjaṃ yāci. Te nānujāniṃsu. Tassa etadahosi – ‘‘ahaṃ mātāpitūnaṃ apassantānaṃyeva bahi gantvā pabbajissāmī’’ti. Athassa pitā bahi nikkhamanto ‘‘imaṃ rakkheyyāsī’’ti mātaraṃ paṭicchāpesi, mātā bahi nikkhamantī pitaraṃ paṭicchāpesi. Athassa ekadivasaṃ pitari bahi gate mātā ‘‘puttaṃ rakkhissāmī’’ti ekaṃ dvārabāhaṃ nissāya ekaṃ pādehi uppīḷetvā chamāya nisinnā suttaṃ kantati. So ‘‘imaṃ vañcetvā gamissāmī’’ti cintetvā, ‘‘amma, thokaṃ tāva apehi, sarīravalañjaṃ karissāmī’’ti vatvā tāya pāde samiñjite nikkhamitvā vegena vihāraṃ gantvā bhikkhū upasaṅkamitvā ‘‘pabbājetha maṃ, bhante’’ti yācitvā tesaṃ santike pabbaji.
据说在舍卫国，有一户人家，父母只有一个儿子，既是宠爱，又是心中所愿。有一天，他在家里看到前来邀请他出家修行的比库们互相赞叹法教，听闻法教后，他生起出家的愿望，便向父母请求出家。父母不同意。他便说：“我若看不到父母，我必定出家。”父亲出去后托付母亲保护儿子，母亲出去后托付父亲保护儿子。父亲有一天离开家去外面，母亲便独自倚靠门框坐着，用脚微微蹬压并温柔地唱慢歌。儿子想：“我抛下母亲要离开了。母亲，请将你的衣服留给我，我要披身，以遮盖身体。”说罢润湿了她的脚，迅速出外，来到比库们处请求：“请让我出家，尊者。”在他们面前得以出家。
Athassa pitā āgantvā mātaraṃ pucchi – ‘‘kahaṃ me putto’’ti? ‘‘Sāmi, imasmiṃ padese ahosī’’ti. So ‘‘kahaṃ nu kho me putto’’ti olokento taṃ adisvā ‘‘vihāraṃ gato bhavissatī’’ti vihāraṃ gantvā puttaṃ pabbajitaṃ disvā kanditvā roditvā, ‘‘tāta, kiṃ maṃ nāsesī’’ti vatvā ‘‘mama putte pabbajite ahaṃ idāni gehe kiṃ karissāmī’’ti sayampi bhikkhū yācitvā pabbaji. Athassa mātāpi ‘‘kiṃ nu kho me putto ca pati ca cirāyanti, kacci vihāraṃ gantvā pabbajitā’’ti te olokentī vihāraṃ gantvā ubhopi pabbajite disvā ‘‘imesaṃ pabbajitakāle mama gehena ko attho’’ti sayampi bhikkhuniupassayaṃ gantvā pabbaji. Te pabbajitvāpi vinā bhavituṃ na sakkonti, vihārepi bhikkhuniupassayepi ekatova nisīditvā sallapantā divasaṃ vītināmenti. Tena bhikkhūpi bhikkhūniyopi ubbāḷhā honti.
父亲回来问母亲：“我的儿子在哪里？”母亲答：“尊者，他在这地方。”父亲四处寻找，发现儿子已赴精舍出家，看到后哭泣悲伤，说：“孩子啊，你为何抛弃我？”又说：“我儿出家了，我在家里还能做什么？”父亲也请求比库出家。母亲也说：“我的儿子和女婿能久远吗？或许他们出家修行了。”她们俩一同看着精舍，看到儿子和女婿都已出家，感叹说：“他们既然出家，我家里还剩下什么意义？”她们也前往比库尼聚居处请求出家。她们虽然出家，却不能离开家务，在精舍与比库尼聚处交谈吹毛求疵，日复一日。故比库和比库尼的关系都很紧张。
Athekadivasaṃ bhikkhū nesaṃ kiriyaṃ satthuṃ ārocesuṃ. Satthā te pakkosāpetvā ‘‘saccaṃ kira tumhe evaṃ karothā’’ti pucchitvā ‘‘sacca’’nti vutte ‘‘kasmā evaṃ karotha? Na hi esa pabbajitānaṃ yogo’’ti. ‘‘Bhante, vinā bhavituṃ na sakkomā’’ti. ‘‘Pabbajitakālato paṭṭhāya evaṃ karaṇaṃ ayuttaṃ. Piyānañhi adassanaṃ, appiyānañca dassanaṃ dukkhameva. Tasmā sattesu ca saṅkhāresu ca kañci piyaṃ vā appiyaṃ vā kātuṃ na vaṭṭatī’’ti vatvā imā gāthā abhāsi –
有一天，比库们聚集向世尊陈述他们的困扰。世尊训诫他们：“确实你们是这样做的。”问：“为什么要这么做？”他们答：“没有她们我们不能生活。”世尊说：“你们应从出家时开始注意要避免此类行为。喜欢的是悦眼的事物，不喜欢的是令心痛苦的事物。所以对众生和行所生的，或喜或恶都不应执着。”随后说了这首偈语：
§209
209.
‘‘Ayoge yuñjamattānaṃ, yogasmiñca ayojayaṃ;
“不连结的聚合，连结中不联结，
Atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ.
断除本义之后，应当如法摄取适当之义。
§210
210.
二百一十。
‘‘Mā piyehi samāgañchi, appiyehi kudācanaṃ;
『不可轻易结交于爱友，亦不可与不喜者为亲密；
Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.
亲爱的告别时为苦楚，不亲爱的相见时亦为苦。』
§211
211.
二百一十一。
‘‘Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;
『因此，不当任意追求亲爱，因为亲爱的追求乃恶。』
Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiya’’nti.
结缔者谓无所了知者，指那些无所爱憎者。
Tattha ayogeti ayuñjitabbe ayonisomanasikāre. Vesiyāgocarādibhedassa hi chabbidhassa agocarassa sevanaṃ idha ayonisomanasikāro nāma, tasmiṃ ayonisomanasikāre attānaṃ yuñjantoti attho. Yogasminti tabbiparīte ca yonisomanasikāre ayuñjantoti attho. Atthaṃ hitvāti pabbajitakālato paṭṭhāya adhisīlādisikkhattayaṃ attho nāma, taṃ atthaṃ hitvā. Piyaggāhīti pañcakāmaguṇasaṅkhātaṃ piyameva gaṇhanto. Pihetattānuyoginanti tāya paṭipattiyā sāsanato cuto gihibhāvaṃ patvā pacchā ye attānuyogaṃ anuyuttā sīlādīni sampādetvā devamanussānaṃ santikā sakkāraṃ labhanti, tesaṃ piheti, ‘‘aho vatāhampi evarūpo assa’’nti icchatīti attho.
此中所谓“不和合”，即不应与之结缔，即不可与之结合培养。所谓“不应正思考”，即对六根、六境等诸种对象分别不当加不善正念，正念不同。六种分别分别起意等三界体不应取用，故称“不应正思考”，即于此不正确思惟、调护自己。所谓正确思惟者，谓反之为正当思惟。所谓“弃取其义”者，自出家时已断除贪等恶行，修习戒律等劝导法门，故名抛弃此义。所谓“爱取”者，是指集内五欲之乐求乐者。所谓“顺爱取者”，谓依此行法，已断家庭之贪著，尽心遵守戒律等，成就敬顺诸天人近侍，所以谓“不作乐者”含义，即“愿我亦获此等安乐”。
Mā piyehīti piyehi sattehi vā saṅkhārehi vā kudācanaṃ ekakkhaṇepi na samāgaccheyya, tathā appiyehi. Kiṃ kāraṇā? Piyā nañhi viyogavasena adassanaṃ appiyānañca upasaṅkamanavasena dassanaṃ nāma dukkhaṃ. Tasmāti yasmā idaṃ ubhayampi dukkhaṃ, tasmā kañci sattaṃ vā saṅkhāraṃ vā piyaṃ nāma na kareyya. Piyāpāyo hīti piyehi apāyo viyogo . Pāpakoti lāmako. Ganthā tesaṃ na vijjantīti yesaṃ piyaṃ natthi, tesaṃ abhijjhākāyagantho pahīyati. Yesaṃ appiyaṃ natthi, tesaṃ byāpādo kāyagantho. Tesu pana dvīsu pahīnesu sesaganthā pahīnā honti. Tasmā piyaṃ vā appiyaṃ vā na kattabbanti attho.
不要与爱乐众生或造作联结，亦不应与不爱乐者相聚，恒久不应相聚。其故为何？爱者因分别离别而生苦，不爱者因亲近而起苦。因无常故，彼此俱苦，故不应与任何众生或造作相爱。所谓“爱终破灭”，是指与所爱之分别缘断时。所谓“恶者”，是恶行缔结。谓结缔者无所了知者，谓爱无，贪结已断。无爱者谓辨别怨恨缔结。弃断上述二者后剩之种种缔结即被弃断。所以爱或恶皆不应作，此为含义。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. Tena pana tayo janā ‘‘mayaṃ vinā bhavituṃ na sakkomā’’ti vibbhamitvā gehameva agamiṃsūti.
说法结束时，诸多初果等圣者得诸果报。于是三人自谓“无彼等无由而活”，遂心灰意冷，返家而去。
Tayojanapabbajitavatthu paṭhamaṃ. · 三人出家事第一。
2. Aññatarakuṭumbikavatthu二、某家主事
Piyato jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ kuṭumbikaṃ ārabbha kathesi.
“因所爱而生”，谓此法谛世尊住于祇树给孤独园时对一户人家讲此义理。
So hi attano putte kālakate puttasokābhibhūto āḷāhanaṃ gantvā rodati, puttasokaṃ sandhāretuṃ na sakkoti. Satthā paccūsakāle lokaṃ volokento tassa sotāpattimaggassūpanissayaṃ disvā piṇḍapātapaṭikkanto ekaṃ pacchāsamaṇaṃ gahetvā tassa gehadvāraṃ agamāsi. So satthu āgatabhāvaṃ sutvā ‘‘mayā saddhiṃ paṭisanthāraṃ kātukāmo bhavissatī’’ti satthāraṃ pavesetvā gehamajjhe āsanaṃ paññāpetvā satthari nisinne āgantvā ekamantaṃ nisīdi. Atha naṃ satthā ‘‘kiṃ nu kho, upāsaka, dukkhitosī’’ti pucchitvā tena puttaviyogadukkhe ārocite, ‘‘upāsaka, mā cintayi, idaṃ maraṇaṃ nāma na ekasmiṃyeva ṭhāne, na ca ekasseva hoti, yāvatā pana bhavuppatti nāma atthi, sabbasattānaṃ hotiyeva. Ekasaṅkhāropi nicco nāma natthi. Tasmā ‘maraṇadhammaṃ mataṃ, bhijjanadhammaṃ bhinna’nti yoniso paccavekkhitabbaṃ, na socitabbaṃ. Porāṇapaṇḍitāpi hi puttassa matakāle ‘maraṇadhammaṃ mataṃ, bhijjanadhammaṃ bhinna’nti sokaṃ akatvā maraṇassatimeva bhāvayiṃsū’’ti vatvā, ‘‘bhante, ke evamakaṃsu, kadā ca akaṃsu, ācikkhatha me’’ti yācito tassatthassa pakāsanatthaṃ atītaṃ āharitvā –
彼时，彼人家子受时间所逼，忧伤之苦盘桓心头，前往病床哭泣，不能收息其忧愁。世尊于饭时巡视诸人，见彼人家有通向初果道所凭依，食饭毕后携一比库往其家门。彼比库见世尊来欲相拥，世尊入屋就坐，示其坐处坐于一边。世尊问：“善男子，汝何故忧伤？”彼以子之死为由告之。世尊告之：“善男子！莫生忧恼。此名死亡，非独一处有，亦非仅在一人。生死轮回皆常现于一切众生中。无有永恒固着者。故理应正智思考‘死亡必然，法本无常’，不应生悲伤。古来古先智者，见子死时，也以此理念自勉戒怠，非生忧苦，专念于死时。”彼人曰：“世尊！谁先如是？何时如是？愿为我说已往事亦使明白。”
‘‘Uragova tacaṃ jiṇṇaṃ, hitvā gacchati saṃ tanuṃ;
『如蛇脱落老旧的皮肤，舍弃旧躯体而去』；
Evaṃ sarīre nibbhoge, pete kālakate sati.
『在此身体中断绝后，忆念过去时光』。
‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;
『燃烧之时不自知，亲族之苦不觉察』；
Tasmā etaṃ na socāmi, gato so tassa yā gatī’’ti. (jā. 1.5.19-20) –
『因此我不为之哀伤，他已去往属于他的归宿』。」（生经第1分第五章第19-20偈）
Imaṃ pañcakanipāte uragajātakaṃ vitthāretvā ‘‘evaṃ pubbe paṇḍitā piyaputte kālakate yathā etarahi tvaṃ kammante vissajjetvā nirāhāro rodanto vicarasi, tathā avicaritvā maraṇassatibhāvanābalena sokaṃ akatvā āhāraṃ paribhuñjiṃsu, kammantañca adhiṭṭhahiṃsu . Tasmā ‘piyaputto me kālakato’ti mā cintayi. Uppajjamāno hi soko vā bhayaṃ vā piyameva nissāya uppajjatī’’ti vatvā imaṃ gāthamāha –
在这第五分中展开阐释蛇生经，谓『从前智者对亲子如是说：「正如如今你因业力受困，饥饿哭泣徘徊，亦当如是修行，凭忿恨死亡之念，断除烦恼，摄持饮食，并立志于业。故勿思‘儿子我饥饿’。因忧恼恐惧，当从亲情生起。」』如是说，接着偈曰：
§212
212.
‘‘Piyato jāyatī soko, piyato jāyatī bhayaṃ;
『亲爱者生起忧愁，亲爱者生起惧怖；
Piyato vippamuttassa, natthi soko kuto bhaya’’nti.
亲爱者已得解脱，无有忧愁何有惧怖』，
Tattha piyatoti vaṭṭamūlako hi soko vā bhayaṃ vā uppajjamānaṃ piyameva sattaṃ vā saṅkhāraṃ vā nissāya uppajjati, tato pana vippamuttassa ubhayampetaṃ natthīti attho.
此中「亲爱」者，根如莲茎，忧愁或惧怖虽生，亦依亲爱或七处所造行生起，是故对于已得解脱者两者皆无，此义也。
Desanāvasāne kuṭumbiko sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.
说法已终，家属得流果坚立，亦有实义法说。
Aññatarakuṭumbikavatthu dutiyaṃ. · 某家主事第二。
3. Visākhāvatthu三、维萨卡事
Pemato jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto visākhaṃ upāsikaṃ ārabbha kathesi.
『由爱生起』，此法说者，尊者圣城林中游住时向维萨迦居士说。
Sā kira puttassa dhītaraṃ sudattaṃ nāma kumārikaṃ attano ṭhāne ṭhapetvā gehe bhikkhusaṅghassa veyyāvaccaṃ kāresi. Sā aparena samayena kālamakāsi. Sā tassā sarīranikkhepaṃ kāretvā sokaṃ sandhāretuṃ asakkontī dukkhinī dummanā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdi. Atha naṃ satthā ‘‘kiṃ nu kho tvaṃ, visākhe, dukkhinī dummanā assumukhā rodamānā nisinnā’’ti āha. Sā tamatthaṃ ārocetvā ‘‘piyā me, bhante, sā kumārikā vattasampannā, idāni tathārūpaṃ na passāmī’’ti āha. ‘‘Kittakā pana, visākhe, sāvatthiyaṃ manussā’’ti? ‘‘Bhante, tumhehiyeva me kathitaṃ satta janakoṭiyo’’ti. ‘‘Sace panāyaṃ ettako jano tava nattāya sadiso bhaveyya, iccheyyāsi na’’nti? ‘‘Āma, bhante’’ti. ‘‘Kati pana janā sāvatthiyaṃ devasikaṃ kālaṃ karontī’’ti? ‘‘Bahū, bhante’’ti. ‘‘Nanu evaṃ, bhante, tava asocanakālo na bhaveyya, rattindivaṃ rodantīyeva vicareyyāsī’’ti. ‘‘Hotu, bhante, ñātaṃ mayā’’ti. Atha naṃ satthā ‘‘tena hi mā soci, soko vā bhayaṃ vā pematova jāyatī’’ti vatvā imaṃ gāthamāha –
彼女以名为苏达达之女，爱女事置于所居，供养比库僧众贤生活。彼时她还年轻，作肉体安养以调伏忧愁，苦恼，不堪，向尊者来礼，一处坐。尊者问曰：「维萨迦，尔苦恼苦心面向世尊而泣乎？」她为之说：「爱我者，尊者，此女名善奉，今不见此形状。」尊者问曰：「彼是索夜城人乎？」答曰：「尊者，是尔，七千万众中尔为我所言。」尊者曰：「若彼如此众，尔欲彼生汝相似乎？」答曰：「是，尊者。」尊者曰：「索夜城众多天人作时众多乎？」答曰：「甚多，尊者。」尊者曰：「尔当不忧，昼夜勿悲伤。」答曰：「愿如是，尊者。」尊者又曰：「故勿忧愁，忧愁惧怖皆由爱生。」遂作此偈曰：
§213
213.
二百一十三。
‘‘Pemato jāyatī soko, pemato jāyatī bhayaṃ;
『由爱生忧，由爱生怖；
Pemato vippamuttassa, natthi soko kuto bhaya’’nti.
由得离爱者，无忧复何惧？』
Tattha pematoti puttadhītādīsu kataṃ pemameva nissāya soko jāyatīti attho.
此中所谓爱者，乃谓于子女等所生之爱，正依此爱故生忧者是也。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
说法终结时，众多听者获得初果以上之果位。
Visākhāvatthu tatiyaṃ. · 维萨卡事第三。
4. Licchavīvatthu四、离车人事
Ratiyā jāyatīti imaṃ dhammadesanaṃ satthā vesāliṃ nissāya kūṭāgārasālāyaṃ viharanto licchavī ārabbha kathesi.
所谓由欢喜生者，指此法说时，尊者住于维萨离，依库塔伽罗堂，利叉婆开始宣说。
Te kira ekasmiṃ chaṇadivase aññamaññaṃ asadisehi alaṅkārehi alaṅkaritvā uyyānagamanatthāya nagarā nikkhamiṃsu. Satthā piṇḍāya pavisanto te disvā bhikkhū āmantesi – ‘‘passatha, bhikkhave, licchavayo, yehi devā tāvatiṃsā na diṭṭhapubbā, te ime olokentū’’ti vatvā nagaraṃ pāvisi. Tepi uyyānaṃ gacchantā ekaṃ nagarasobhiniṃ itthiṃ ādāya gantvā taṃ nissāya issābhibhūtā aññamaññaṃ paharitvā lohitaṃ nadiṃ viya pavattayiṃsu. Atha ne mañcenādāya ukkhipitvā āgamaṃsu. Satthāpi katabhattakicco nagarā nikkhami. Bhikkhūpi licchavayo tathā nīyamāne disvā satthāraṃ āhaṃsu – ‘‘bhante, licchavirājāno pātova alaṅkatapaṭiyattā devā viya nagarā nikkhamitvā idāni ekaṃ itthiṃ nissāya imaṃ byasanaṃ pattā’’ti. Satthā, ‘‘bhikkhave, soko vā bhayaṃ vā uppajjamānaṃ ratiṃ nissāya uppajjatiyevā’’ti vatvā imaṃ gāthamāha –
那些人果然于同一六旬日中，互相用不净饰物装饰，出城进入园林。世尊见比库等入城乞食，即对比库们说：『比库们，利车族众，你们当观察，那些天界众天未曾见过的，正是他们。』说毕进入城中。那两人前往园林，带一位城中美丽妇人而去，依止该妇女，彼此纠缠，如同激流翻滚。然后他们带着这名妇女离去。世尊也完成乞食任务，进入城中。利车族男女正被管理看守时，见世尊，便对世尊说：『尊者，利车国王因装饰华丽，如同天众般出城，现下依止一女，正遭此劫难。』世尊告诫说：『比库们，由悲伤或恐怖而起的欲乐，定生欲乐。』便以此偈语宣说——
§214
214.
二百十四。
‘‘Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;
『由于欲乐生起悲伤，因欲乐生出恐怖；
Ratiyā vippamuttassa, natthi soko kuto bhaya’’nti.
对已获欲乐者，既无悲伤更无恐怖。』
Tattha ratiyāti pañcakāmaguṇaratito, taṃ nissāyāti attho.
其中‘欲乐’意指五欲美德之乐，‘依止’即该句含义所在。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
教诲结束后，众多得圣果阿拉汉果等种种殊胜果报。
Licchavīvatthu catutthaṃ. · 离车人事第四。
5. Anitthigandhakumāravatthu五、厌女香王子事
Kāmatoti imaṃ dhammadesanaṃ satthā jetavane viharanto anitthigandhakumāraṃ nāma ārabbha kathesi.
所谓『欲』，这是世尊在揭德林住处，于名为阿尼提甘达的青年开始讲说此教法时所说。
So kira brahmalokā cutasatto sāvatthiyaṃ mahābhogakule nibbatto jātadivasato paṭṭhāya itthisamīpaṃ upagantuṃ na icchati, itthiyā gayhamāno rodati. Vatthacumbaṭakena naṃ gahetvā thaññaṃ pāyenti. So vayappatto mātāpitūhi, ‘‘tāta, āvāhaṃ te karissāmā’’ti vutte ‘‘na me itthiyā attho’’ti paṭikkhipitvā punappunaṃ yāciyamāno pañcasate suvaṇṇakāre pakkosāpetvā rattasuvaṇṇanikkhasahassaṃ dāpetvā ativiya pāsādikaṃ ghanakoṭṭimaṃ itthirūpaṃ kāretvā puna mātāpitūhi, ‘‘tāta, tayi āvāhaṃ akaronte kulavaṃso na patiṭṭhahissati, kumārikaṃ te ānessāmā’’ti vutte ‘‘tena hi sace me evarūpaṃ kumārikaṃ ānessatha, karissāmi vo vacana’’nti taṃ suvaṇṇarūpakaṃ dasseti. Athassa mātāpitaro abhiññāte brāhmaṇe pakkosāpetvā ‘‘amhākaṃ putto mahāpuñño, avassaṃ iminā saddhiṃ katapuññā kumārikā bhavissati, gacchatha imaṃ suvaṇṇarūpakaṃ gahetvā evarūpaṃ kumārikaṃ āharathā’’ti pahiṇiṃsu. Te ‘‘sādhū’’ti cārikaṃ carantā maddaraṭṭhe sāgalanagaraṃ gatā. Tasmiñca nagare ekā soḷasavassuddesikā abhirūpā kumārikā ahosi, taṃ mātāpitaro sattabhūmikassa pāsādassūparimatale parivāsesuṃ. Tepi kho brāhmaṇā ‘‘sace idha evarūpā kumārikā bhavissati, imaṃ disvā ‘ayaṃ asukassa kulassa dhītā viya abhirūpā’ti vakkhantī’’ti taṃ suvaṇṇarūpakaṃ titthamagge ṭhapetvā ekamantaṃ nisīdiṃsu.
那人在天界婆罗门居所中年七十岁，住在沙瓦提城显赫富贵贵族之家。诞生之日之后，他不愿前往女子所在之处，因女子哀哭。他用布料遮挡自己，不让别人看见。他渐渐老去，父母对他说：“儿啊，我会请你前来。”他答道：“女子对我无益。”他推辞多次，请求后以五百块金子陪送，赠送了千两金器，做了一尊极为华美的女子形象雕像。又与父母说：“儿啊，当你们请她时，家族世系便不败坏，我会给你们带来美丽女子。”他们应诺：“若你给我们此等美丽女子，我必照你所言行事。”于是他展示这女子金雕像。父母当即召请一位有通达神通的婆罗门，用法术陪送，说：“我们的儿子具大善根，必将以此善业与此女子结为姻缘，带走此金雕像，迎来此般美丽女子。”于是他们欣然称善，出发前往摩揭罗国，游历萨伽罗国城。在那城中，有一位十六岁天姿国色的美丽少女，父母居住于七重天阶之宫阙上层楼里。他们三个婆罗门说：“若此处有如此美丽少女，人们见之必言‘此乃不善家族中女子，何其美丽。’”于是将此金雕像立于寺庙之侧，静坐一隅。
Athassa kumārikāya dhātī taṃ kumārikaṃ nhāpetvā sayampi nhāyitukāmā hutvā titthaṃ āgatā taṃ rūpakaṃ disvā ‘‘dhītā me’’ti saññāya ‘‘dubbinītāsi, idānevāhaṃ nhāpetvā nikkhantā, tvaṃ mayā puretaraṃ idhāgatāsī’’ti hatthena paharitvā thaddhabhāvañceva nibbikāratañca ñatvā ‘‘ahaṃ me, dhītāti saññamakāsiṃ, kiṃ nāmeta’’nti āha. Atha naṃ te brāhmaṇā ‘‘evarūpā te, amma, dhītā’’ti pucchiṃsu. Ayaṃ mama dhītu santike kiṃ agghatīti? Tena hi te dhītaraṃ amhākaṃ dassehīti. Sā tehi saddhiṃ gehaṃ gantvā sāmikānaṃ ārocesi. Te brāhmaṇehi saddhiṃ katapaṭisammodanā dhītaraṃ otāretvā heṭṭhāpāsāde suvaṇṇarūpakassa santike ṭhapesuṃ. Suvaṇṇarūpakaṃ nippabhaṃ ahosi, kumārikā sappabhā ahosi. Brāhmaṇā taṃ tesaṃ datvā kumārikaṃ paṭicchāpetvā gantvā anitthigandhakumārassa mātāpitūnaṃ ārocayiṃsu. Te tuṭṭhamānasā ‘‘gacchatha, naṃ sīghaṃ ānethā’’ti mahantena sakkārena pahiṇiṃsu.
那美丽少女的母亲为她洗净沐浴，他自己也想同沐浴。少女来寺庙，见此雕像忖道：“是我女儿。”因这幻象感到难受，悲叹道：“正当今日我沐浴出去，你竟先我而至，我乃来得太迟了。”用手拍打雕像，想消弭那悲伤之感，意识中明白自己是以「女儿」相认。她说：“这算我女儿吗？叫什么名字呢？”婆罗门问：“你的女儿近在眼前，何碍？”因如此，少女及婆罗门一同进家，向夫婿告知。夫婿及婆罗门会和欢喜庆祝，迎来了少女父亲后，在楼下长廊里将这金雕像安置于女儿近侧。金雕像光彩熠熠，少女亦容光焕发。婆罗门在将雕像献给他们，少女离去后，告知了阿尼提甘达青年的父母。父母欢喜，称赞道：“去吧，速速迎来她。”并振作起极大精神去迎接。
Kumāropi taṃ pavattiṃ sutvā ‘‘kañcanarūpatopi kira abhirūpatarā dārikā atthī’’ti savanavaseneva sinehaṃ uppādetvā ‘‘sīghaṃ ānentū’’ti āha. Sāpi kho yānaṃ āropetvā ānīyamānā atisukhumālatāya yānugghātena samuppāditavātarogā antarāmaggeyeva kālamakāsi. Kumāropi ‘‘āgatā’’ti nirantaraṃ pucchati, tassa atisinehena pucchantassa sahasāva anārocetvā katipāhaṃ vikkhepaṃ katvā tamatthaṃ ārocayiṃsu. So ‘‘tathārūpāya nāma itthiyā saddhiṃ samāgamaṃ nālattha’’nti uppannadomanasso pabbatena viya sokadukkhena ajjhotthaṭo ahosi. Satthā tassūpanissayaṃ disvā piṇḍāya caranto taṃ gehadvāraṃ agamāsi. Athassa mātāpitaro satthāraṃ antogehaṃ pavesetvā sakkaccaṃ parivisiṃsu. Satthā bhattakiccāvasāne ‘‘kahaṃ anitthigandhakumāro’’ti pucchi. ‘‘Eso, bhante, āhārūpacchedaṃ katvā antogabbhe nisinno’’ti. ‘‘Pakkosatha na’’nti. So āgantvā satthāraṃ vanditvā ekamantaṃ nisīdi. Satthā ‘‘kiṃ nu kho, kumāra, balavasoko uppanno’’ti vutte, ‘‘āma, bhante, ‘evarūpā nāma itthī antarāmagge kālakatā’ti sutvā balavasoko uppanno, bhattampi me nacchādetī’’ti. Atha naṃ satthā ‘‘jānāsi pana tvaṃ, kumāra, kiṃ te nissāya soko uppanno’’ti? ‘‘Na jānāmi, bhante’’ti. ‘‘Kāmaṃ nissāya, kumāra, balavasoko uppanno, soko vā bhayaṃ vā kāmaṃ nissāya uppajjatī’’ti vatvā imaṃ gāthamāha –
该青年听闻此事后，说：“这位金身丽质女子，该是更加美丽的女子。”他听闻引发深厚感情，说：“速速接她回来。”那少女乘车赶来，但因细枝小叶车击中以致突发风疾，令她恼怒。青年因感情激烈，反复不断问候，然而少女未作多答，投以冷淡。他悲伤烦恼，犹如遭受山岳重压，痛苦苦闷。世尊知道此依止，托钵乞食后，来到该青年家门。少女父母请世尊入内，恭敬陪侍。世尊饮食已毕，问：“阿尼提甘达青年，发生何事了？”答曰：“尊者，此青年因断绝饮食而坐胎中。”世尊说：“去请他出来。”青年来到世尊面前，合掌致敬，静坐一旁。世尊问：“青年，你为何起如此强烈的悲伤？”答曰：“尊者，闻说女子在中有胎已毁，生悲痛故，饮食不下。”世尊又问：“你知道为何因依恋而生悲痛吗？”答：“不知，尊者。”世尊说：“正因恋着欲，故生悲痛，悲苦和恐惧随之而生。”于是宣说偈语——
§215
215.
‘‘Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;
『因欲而生苦恼，因欲而生恐惧；
Kāmato vippamuttassa, natthi soko kuto bhaya’’nti.
欲得解脱者无有忧惧之事。
Tattha kāmatoti vatthukāmakilesakāmato, duvidhampetaṃ kāmaṃ nissāyāti attho.
此处『欲』者，指烦恼欲，具两种，即依恋欲与依止欲，是此义也。
Desanāvasāne anitthigandhakumāro sotāpattiphale patiṭṭhahi.
经说结束，恶臭少年得入流果。
Anitthigandhakumāravatthu pañcamaṃ. · 厌女香王子事第五。
6. Aññatarabrāhmaṇavatthu六、某婆罗门事
Taṇhāya jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.
有一说渴欲生者，此法由世尊住于迦叶林时，启示一位婆罗门而始讲。
So kira micchādiṭṭhiko ekadivasaṃ nadītīraṃ gantvā khettaṃ sodheti. Satthā tassa upanissayasampattiṃ disvā tassa santikaṃ agamāsi. So satthāraṃ disvāpi sāmīcikammaṃ akatvā tuṇhī ahosi. Atha naṃ satthā puretaraṃ ālapitvā, ‘‘brāhmaṇa, kiṃ karosī’’ti āha. ‘‘Khettaṃ, bho gotama, sodhemī’’ti. Satthā ettakameva vatvā gato. Punadivasepi tassa khettaṃ kasituṃ āgatassa santikaṃ gantvā, ‘‘brāhmaṇa, kiṃ karosī’’ti pucchitvā ‘‘khettaṃ kasāmi, bho gotamā’’ti sutvā pakkāmi. Punadivasādīsupi tatheva gantvā pucchitvā, ‘‘bho gotama, khettaṃ vapāmi niddemi rakkhāmī’’ti sutvā pakkāmi. Atha naṃ ekadivasaṃ brāhmaṇo āha – ‘‘bho gotama, tvaṃ mama khettasodhanadivasato paṭṭhāya āgato. Sace me sassaṃ sampajjissati, tuyhampi saṃvibhāgaṃ karissāmi, tuyhaṃ adatvā sayaṃ na khādissāmi, ito dāni paṭṭhāya tvaṃ mama sahāyo’’ti.
彼婆罗门持见邪妄，一日渡河去砍禾场。世尊见其机缘成就，便亲临彼处。婆罗门见世尊却不称礼，独自寂坐。世尊与之对语曰：「婆罗门，你作何事？」对曰：「我当耕地，佛陀。」世尊言罢去。一日又见，复问：「婆罗门，你作何事？」答言：「耕地，佛陀。」世尊即去。一日再往，问曰：「佛陀，我耕地、播种、守护。」世尊语其翁日：「婆罗门，你为耕田之日来，若我庄稼丰稔，当与你分薄；若不利，不取你田，从今起你作伴。」
Athassa aparena samayena sassaṃ sampajji , tassa ‘‘sampannaṃ me sassaṃ, sve dāni lāyāpessāmī’’ti lāyanatthaṃ kattabbakiccassa rattiṃ mahāmegho vassitvā sabbaṃ sassaṃ hari, khettaṃ tacchetvā ṭhapitasadisaṃ ahosi. Satthā pana paṭhamadivasaṃyeva ‘‘taṃ sassaṃ na sampajjissatī’’ti aññāsi. Brāhmaṇo pātova ‘‘khettaṃ olokessāmī’’ti gato tucchaṃ khettaṃ disvā uppannabalavasoko cintesi – ‘‘samaṇo gotamo mama khettasodhanakālato paṭṭhāya āgato , ahampi naṃ ‘imasmiṃ sasse nipphanne tuyhampi saṃvibhāgaṃ karissāmi, tuyhaṃ adatvā sayaṃ na khādissāmi, ito paṭṭhāya dāni tvaṃ mama sahāyo’ti avacaṃ. Sopi me manoratho matthakaṃ na pāpuṇī’’ti āhārūpacchedaṃ katvā mañcake nipajji. Athassa satthā gehadvāraṃ agamāsi. So satthu āgamanaṃ sutvā ‘‘sahāyaṃ me ānetvā idha nisīdāpethā’’ti āha. Parijano tathā akāsi. Satthā nisīditvā ‘‘kahaṃ brāhmaṇo’’ti pucchitvā ‘‘gabbhe nipanno’’ti vutte ‘‘pakkosatha na’’nti pakkosāpetvā āgantvā ekamantaṃ nisinnaṃ āha ‘‘kiṃ, brāhmaṇā’’ti? Bho gotama, tumhe mama khettasodhanadivasato paṭṭhāya āgatā, ahampi ‘‘sasse nipphanne tumhākaṃ saṃvibhāgaṃ karissāmī’’ti avacaṃ. So me manoratho anipphanno, tena me soko uppanno, bhattampi me nacchādetīti. Atha naṃ satthā ‘‘jānāsi pana, brāhmaṇa, kiṃ te nissāya soko uppanno’’ti pucchitvā ‘‘na jānāmi, bho gotama, tvaṃ pana jānāsī’’ti vutte, ‘‘āma, brāhmaṇa, uppajjamāno soko vā bhayaṃ vā taṇhaṃ nissāya uppajjatī’’ti vatvā imaṃ gāthamāha –
稍后庄稼丰稔，彼婆罗门言我当归还租金。雨大云聚，庄稼尽毁，田地如无。世尊首次预知其不丰。婆罗门欲观田地，见耕地无果，忧伤感叹：「沙门果德玛耕田时，曾许若丰稔当分薄，若无收获不取田租，作为伴侣。此愿我未得遂。」遂绝食卧地。世尊至其家门，令侍从迎入坐。坐定问婆罗门曰：「何处？」答言：「怀孕中。」令平息怒意，入室坐下，问曰：「婆罗门，当耕田之日，你以田产为分薄作约，我亦许诺与你分配。此愿未满，生忧苦，我食饭亦恶。」世尊复问：「婆罗门，你知何因生忧乎？」答言：「不知，佛陀，唯你知。」世尊言：「正是，婆罗门，忧苦及恐怖，皆由渴欲生。依此理说故。」并作偈言。
§216
216.
二百一十六。
‘‘Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṃ;
『因渴爱生忧愁，因渴爱生恐惧；
Taṇhāya vippamuttassa, natthi soko kuto bhaya’’nti.
对已断除渴爱者，既无忧愁亦无恐惧。』
Tattha taṇhāyāti chadvārikāya taṇhāya, etaṃ taṇhaṃ nissāya uppajjatīti attho.
此中『因渴爱』者，谓『六门之渴爱』，其义即依赖此渴爱而生起故。
Desanāvasāne brāhmaṇo sotāpattiphale patiṭṭhahīti.
於说法结语处，婆罗门言已得须入流果为立论。
Aññatarabrāhmaṇavatthu chaṭṭhaṃ. · 某婆罗门事第六。
7. Pañcasatadārakavatthu7. 五百童子事
Sīladassanasampannanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto antarāmagge pañcasatadārake ārabbha kathesi.
具戒相见证者，谓此法说乃世尊在祇树给孤独园，取舍间由五百七十童子而发起讲说者也。
Ekadivasañhi satthā asītimahātherehi saddhiṃ pañcasatabhikkhuparivāro rājagahaṃ piṇḍāya pavisanto ekasmiṃ chaṇadivase pañcasate dārake pūvapacchiyo ukkhipāpetvā nagarā nikkhamma uyyānaṃ gacchante addasa. Tepi satthāraṃ vanditvā pakkamiṃsu, te ekaṃ bhikkhumpi ‘‘pūvaṃ gaṇhathā’’ti na vadiṃsu. Satthā tesaṃ gatakāle bhikkhū āha – ‘‘khādissatha, bhikkhave, pūve’’ti. ‘‘Kahaṃ bhante, pūvā’’ti? ‘‘Kiṃ na passatha te dārake pūvapacchiyo ukkhipāpetvā atikkante’’ti? ‘‘Bhante, evarūpā nāma dārakā kassaci pūvaṃ na dentī’’ti. ‘‘Bhikkhave, kiñcāpi ete maṃ vā tumhe vā pūvehi na nimantayiṃsu, pūvasāmiko pana bhikkhu pacchato āgacchati, pūve khāditvāva gantuṃ vaṭṭatī’’ti. Buddhānañhi ekapuggalepi issā vā doso vā natthi, tasmā imaṃ vatvā bhikkhusaṅghaṃ ādāya ekasmiṃ rukkhamūle chāyāya nisīdi. Dārakā mahākassapattheraṃ pacchato āgacchantaṃ disvā uppannasinehā pītivegena paripuṇṇasarīrā hutvā pacchiyo otāretvā theraṃ pañcapatiṭṭhitena vanditvā pūve pacchīhi saddhiṃyeva ukkhipitvā ‘‘gaṇhatha, bhante’’ti theraṃ vadiṃsu. Atha ne thero āha – ‘‘esa satthā bhikkhusaṅghaṃ gahetvā rukkhamūle nisinno, tumhākaṃ deyyadhammaṃ ādāya gantvā bhikkhusaṅghassa saṃvibhāgaṃ karothā’’ti. Te ‘‘sādhu, bhante’’ti nivattitvā therena saddhiṃyeva gantvā pūve datvā olokayamānā ekamante ṭhatvā paribhogāvasāne udakaṃ adaṃsu. Bhikkhū ujjhāyiṃsu ‘‘dārakehi mukholokanena bhikkhā dinnā, sammāsambuddhaṃ vā mahāthere vā pūvehi anāpucchitvā mahākassapattheraṃ disvā pacchīhi saddhiṃyeva ādāya āgamiṃsū’’ti. Satthā tesaṃ kathaṃ sutvā, ‘‘bhikkhave, mama puttena mahākassapena sadiso bhikkhu devamanussānaṃ piyo hoti, te ca tassa catupaccayena pūjaṃ karontiyevā’’ti vatvā imaṃ gāthamāha –
有一日清晨，世尊与八十数位长老以及五百比库众，一同到王舍城乞食。某日午后，五百孩童在城中跳跃嬉戏，他们出城向园林方向而去。孩童们见到世尊，向他行礼后离去。当时有一名比库欲言“先来打理”，但众比库未言。世尊于他们前行时谆谆教诲说：“比库们，应当先食。”“何处先食，尊者？”“你们可见那些孩童跃过午后的时刻往前去不？”“尊者，此类孩童一般无人先食。”世尊言：“诸比库，虽无人以先食待我或尔等，然先食者之同行者定将于后来而至，先食后尚可前行。”佛中无一异己嫉妒及恶念，故此说法后，世尊就携众比库于一树下荫凉处坐下。孩童们见大咖萨巴长老随后而至，心生欢喜，形体康健，绕行拜礼五体投地，连同少年孩童一同跳跃，向长老说“长老，请收执”。长老告之：“此世尊摄持比库众，坐于树下，请你们持护佛法，分担比库众的责任。”众孩童答：“善哉，尊者”，即与长老一同前往，将食物施主奉献给长老。比库们慨叹：“孩童以开放视野供养给予佛食，无问世尊或大长老，见大咖萨巴长老即连同少年孩童一同行至彼处献食。”世尊闻之告众比库：“诸比库，我如同大咖萨巴比库一样，深受天人及人世所亲好，他们也因四缘敬礼奉献。”于是宣说偈语——
§217
217.
‘‘Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ;
“具备戒律宣说者，实证真理明彻者；
Attano kamma kubbānaṃ, taṃ jano kurute piya’’nti.
自身恶业已清净，世人因此喜爱他。”
Tattha sīladassanasampannanti catupārisuddhisīlena ceva maggaphalasampayuttena ca sammādassanena sampannaṃ. Dhammaṭṭhanti navavidhalokuttaradhamme ṭhitaṃ, sacchikatalokuttaradhammanti attho. Saccavedinanti catunnaṃ saccānaṃ soḷasahākārehi sacchikatattā saccañāṇena saccavedinaṃ. Attano kamma kubbānanti attano kammaṃ nāma tisso sikkhā, tā pūrayamānanti attho. Taṃ janoti taṃ puggalaṃ lokiyamahājano piyaṃ karoti, daṭṭhukāmo vanditukāmo paccayena pūjetukāmo hotiyevāti attho.
此处“具备戒律宣说者”指戒清净而四神足具足、证悟正见及道果圆满者。“实证真理明彻者”意谓立于真理而实证圣谛。“宣说者”为对应四圣谛中十六种真谛之真证者。“自身恶业已清净”意为三法修习圆满，即戒、定、慧三学成具。世人见此人便生喜爱、愿见、愿礼敬、愿供养之心。
Desanāvasāne sabbepi te dārakā sotāpattiphale patiṭṭhahiṃsūti.
说法之末，诸孩童都得入流果，坚定于圣道。
Pañcasatadārakavatthu sattamaṃ. · 五百童子事第七。
8. Ekaanāgāmittheravatthu8. 一不还长老事
Chandajātoti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ anāgāmittheraṃ ārabbha kathesi.
此法义释者，当世尊一时住于揭树林时，于一位未到阿拉汉果位的长老说此法。
Ekadivasañhi taṃ theraṃ saddhivihārikā pucchiṃsu – ‘‘atthi pana vo, bhante, visesādhigamo’’ti. Thero ‘‘anāgāmiphalaṃ nāma gahaṭṭhāpi pāpuṇanti, arahattaṃ pattakāleyeva tehi saddhiṃ kathessāmī’’ti harāyamāno kiñci akathetvāva kālakato suddhāvāsadevaloke nibbatti. Athassa saddhivihārikā roditvā paridevitvā satthu santikaṃ gantvā satthāraṃ vanditvā rodantāva ekamantaṃ nisīdiṃsu. Atha ne satthā ‘‘kiṃ, bhikkhave, rodathā’’ti āha. ‘‘Upajjhāyo no, bhante, kālakato’’ti. ‘‘Hotu, bhikkhave, mā cintayittha, dhuvadhammo nāmeso’’ti? ‘‘Āma, bhante, mayampi jānāma, apica mayaṃ upajjhāyaṃ visesādhigamaṃ pucchimhā, so kiñci akathetvāva kālakato, tenamha dukkhitā’’ti. Satthā, ‘‘bhikkhave, mā cintayittha, upajjhāyena vo anāgāmiphalaṃ pattaṃ, so ‘gihīpetaṃ pāpuṇanti, arahattaṃ patvāva nesaṃ kathessāmī’ti harāyanto tumhākaṃ kiñci akathetvā kālaṃ katvā suddhāvāse nibbatto, assāsatha, bhikkhave, upajjhāyo vo kāmesu appaṭibaddhacittataṃ patto’’ti vatvā imaṃ gāthamāha –
一日清晨，随侍此长老的善信问曰：『尊者，是否有特别的究竟境界？』长老答曰：『未到阿拉汉果的在家人亦能获得此果，我等阿拉汉果成就时，当与彼等同说。』言毕，犹如消逝般，便作净住天中，未再多言。其随侍信士闻之，哭泣哀怨，往诣世尊前，礼敬哭泣后，便坐一旁。世尊问曰：『比库们，汝等为何哭泣？』答曰：『尊者，师长未竟言已逝去。』世尊曰：『比库们，无须忧恼，此是正法之名。』答曰：『正是，尊者，我们亦知，但曾询问师长特别究竟境界，彼未竟言便逝故，我们哀伤。』世尊告曰：『比库们，无须忧恼，师长已得未到阿拉汉果，谓未到阿拉汉果也，乃谓在家获此，成阿拉汉果时当与彼等同说，师长言犹未竟即已逝去。尔等调伏心意，专心于欲界戒禁。』乃唱此偈赞曰——
§218
218.
‘‘Chandajāto anakkhāte, manasā ca phuṭo siyā;
「由欲生，念所别」，心中当明了；
Kāmesu ca appaṭibaddhacitto, uddhaṃsototi vuccatī’’ti.
于欲戒中心不染，谓之上部戒行。”
Tattha chandajātoti kattukāmatāvasena jātachando ussāhapatto. Anakkhāteti nibbāne. Tañhi ‘‘asukena kataṃ vā nīlādīsu evarūpaṃ vā’’ti avattabbatāya anakkhātaṃ nāma. Manasā ca phuṭo siyāti heṭṭhimehi tīhi maggaphalacittehi phuṭo pūrito bhaveyya. Appaṭibaddhacittoti anāgāmimaggavasena kāmesu appaṭibaddhacitto. Uddhaṃsototi evarūpo bhikkhu avihesu nibbattitvā tato paṭṭhāya paṭisandhivasena akaniṭṭhaṃ gacchanto uddhaṃsototi vuccati, tādiso vo upajjhāyoti attho.
其处，所谓因嗜欲而生者，是由欲望所引起的嗜欲，由此生起了精进。所谓不显现者，指涅槃。在此“如以苦楚所作或蓝色等诸类”之由来，因其渐次消退，故名不显现。心亦能显明，依三果处分之心而显明，充满于有余处。所谓非执着心者，指如来所行之无回果道中，于欲界中无执着的心。所谓上流者，谓如比库出离五欲、不复退转之后，往上界而去，谓之上流。这就是教导师比库的意义。
Desanāvasāne te bhikkhū arahattaphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.
说法结束时，那些比库们依止于阿拉汉果报，亦使大众生起真实正法说法的信解。
Ekaanāgāmittheravatthu aṭṭhamaṃ. · 一不还长老事第八。
9. Nandiyavatthu9. 难迭亚事
Cirappavāsinti imaṃ dhammadesanaṃ satthā isipatane viharanto nandiyaṃ ārabbha kathesi.
久住于此，佛陀在仙人堕处安住，开始讲说此法。
Bārāṇasiyaṃ kira saddhāsampannassa kulassa nandiyo nāma putto ahosi, so mātāpitūnaṃ anurūpo saddhāsampanno saṅghupaṭṭhāko ahosi. Athassa mātāpitaro vayappattakāle sammukhagehato mātuladhītaraṃ revatiṃ nāma ānetukāmā ahesuṃ. Sā pana assaddhā adānasīlā, nandiyo taṃ na icchi. Athassa mātā revatiṃ āha – ‘‘amma, tvaṃ imasmiṃ gehe bhikkhusaṅghassa nisajjanaṭṭhānaṃ upalimpitvā āsanāni paññāpehi, ādhārake ṭhapehi, bhikkhūnaṃ āgatakāle pattaṃ gahetvā nisīdāpetvā dhammakaraṇena pānīyaṃ parissāvetvā bhuttakāle patte dhova, evaṃ me puttassa ārādhitā bhavissasī’’ti. Sā tathā akāsi. Atha naṃ ‘‘ovādakkhamā jātā’’ti puttassa ārocetvā tena sādhūti sampaṭicchite divasaṃ ṭhapetvā āvāhaṃ kariṃsu .
据说在巴拉那城，有一位名叫难迪耶的男子，出身于信奉佛法之家。他是父母所敬重、信心纯熟的僧团护持者。然后，他的父母因年迈，便从住处迎请表侄女雷瓦提。她不信佛法，品行不端，难迪耶对此不悦。其母对难迪耶说：“女儿，你住于此家，应当清洁僧团的居所，安排座位，设置扶手，及僧众来时，端正接过入座。以法事沐浴饮水，饮食后清洗，以此可成我儿之所敬。”她便依教奉行。随后，难迪耶告诫其子曰：“汝已具戒，不可懈怠。”儿子听了，信心如火，侍奉主人，生育了两子。难迪耶的父母寿终正寝，家中所有庄园均归他所有。难迪耶因父母慈悲与布施，成为大施主，同样于家门口设帐幔以供僧侣安居。某日，他听闻佛陀说法，因缘于供养处，建造起仙人堕处大寺，饰以四间供室，布置床座等物，遂将此处舍宅献与佛陀弟子，并致供养水。借助佛陀持水之威力，在三十三天界升起了一座宝塔，有十二由旬高、千由旬长，以七宝为装饰，供养无数天女，神殿高耸。
Atha naṃ nandiyo āha – ‘‘sace bhikkhusaṅghañca mātāpitaro ca me upaṭṭhahissasi, evaṃ imasmiṃ gehe vasituṃ labhissasi, appamattā hohī’’ti. Sā ‘‘sādhū’’ti paṭissuṇitvā katipāhaṃ saddhā viya hutvā bhattāraṃ upaṭṭhahantī dve putte vijāyi. Nandiyassāpi mātāpitaro kālamakaṃsu, gehe sabbissariyaṃ tassāyeva ahosi. Nandiyopi mātāpitūnaṃ kālakiriyato paṭṭhāya mahādānapati hutvā bhikkhusaṅghassa dānaṃ paṭṭhapesi. Kapaṇaddhikādīnampi gehadvāre pākavattaṃ paṭṭhapesi. So aparabhāge satthu dhammadesanaṃ sutvā āvāsadāne ānisaṃsaṃ sallakkhetvā isipatane mahāvihāre catūhi gabbhehi paṭimaṇḍitaṃ catusālaṃ kāretvā mañcapīṭhādīni attharāpetvā taṃ āvāsaṃ niyyādento buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā tathāgatassa dakkhiṇodakaṃ adāsi. Satthu hatthe dakkhiṇodakapatiṭṭhānena saddhiṃyeva tāvatiṃsadevaloke sabbadisāsu dvādasayojaniko uddhaṃ yojanasatubbedho sattaratanamayo nārīgaṇasampanno dibbapāsādo uggacchi.
某日，大长老摩诃马哈摩嘎喇那前往天行处，来到其殿邸旁，见一谓神子者飞来，问曰：“此何等由宝装饰、由天众环绕的神殿竟开祭典？”天子答曰：“尊者，此神殿乃由名为难迪耶的居士之子在仙人堕处为佛陀建造，故此殿已现盛大庆典。”天众见此宝殿，降临殿内说道：“我们将成为难迪耶之侍者”，甚觉欣喜。但又生极大嫉妒心，击破陶瓦，舍弃人间财物，转而追求天上财富，欲到此地来视察。”长老随后造访佛陀，问曰：“尊者，此天殿真是天界存有者的福报显现？还是在人间存在的善果显现？”佛答曰：“摩诃马哈摩嘎喇那，此乃难迪耶在人间所造福德所成的天际华丽果报，与你目睹无异。何故问我？”“正是如此，尊者，”长老答。
Athekadivase mahāmoggallānatthero devacārikaṃ gantvā tassa pāsādassa avidūre ṭhito attano santike āgate devaputte pucchi – ‘‘kasseso accharāgaṇaparivuto dibbapāsādo nibbatto’’ti. Athassa devaputtā vimānasāmikaṃ ācikkhantā āhaṃsu – ‘‘bhante, yena nandiyena nāma gahapatiputtena isipatane satthu vihāraṃ kāretvā dinno, tassatthāya etaṃ vimānaṃ nibbatta’’nti . Accharāsaṅghopi naṃ disvā pāsādato orohitvā āha – ‘‘bhante, mayaṃ ‘nandiyassa paricārikā bhavissāmā’ti idha nibbattā, taṃ pana apassantī ativiya ukkaṇṭhitamhā, mattikapātiṃ bhinditvā suvaṇṇapātigahaṇaṃ viya manussasampattiṃ jahitvā dibbasampattigahaṇaṃ, idhāgamanatthāya naṃ vadeyyāthā’’ti. Thero tato āgantvā satthāraṃ upasaṅkamitvā pucchi – ‘‘nibbattati nu kho, bhante, manussaloke ṭhitānaṃyeva katakalyāṇānaṃ dibbasampattī’’ti. ‘‘Moggallāna, nanu te devaloke nandiyassa nibbattā dibbasampatti sāmaṃ diṭṭhā, kasmā maṃ pucchasī’’ti. ‘‘Evaṃ, bhante, nibbattatī’’ti.
佛告曰：“摩诃马哈摩嘎喇那，你所述为何？譬如长期远行之后，子或兄弟归来站于乡村路口，某人疾步迎入宅中告知其‘阿苏阔已来’，家人欢喜相迎，速速出来说‘归来了，父亲康泰’而予以欢迎，对故乡产生欢喜感情。正如有勤修善根的男女离开此界，往生他方，携持十种天华殊胜，前后观照，诸天迎喜。如是之理。”于是，佛说此偈赞叹其义：
Atha naṃ satthā ‘‘moggallānaṃ kiṃ nāmetaṃ kathesi. Yathā hi cirappavuṭṭhaṃ puttaṃ vā bhātaraṃ vā vippavāsato āgacchantaṃ gāmadvāre ṭhito kocideva disvā vegena gehaṃ āgantvā ‘asuko nāma āgato’ti āroceyya, athassa ñātakā haṭṭhapahaṭṭhā vegena nikkhamitvā ‘āgatosi, tāta, arogosi, tātā’ti taṃ abhinandeyyuṃ, evameva idha katakalyāṇaṃ itthiṃ vā purisaṃ vā imaṃ lokaṃ jahitvā paralokaṃ gataṃ dasavidhaṃ dibbapaṇṇākāraṃ ādāya ‘ahaṃ purato , ahaṃ purato’ti paccuggantvā devatā abhinandantī’’ti vatvā imā gāthā abhāsi –
于是世尊告诫曰：“摩嘎剌那，莫非你说‘某人’？譬如长久离家久住的子弟或兄弟回至乡村门口，被人远远看到，急速回家并说‘那苦楚之人来了’，其亲属欢喜，迅速奔出，以‘你来了，孩子，你康健吗？’而庆贺之。正如是者，或男或女，放弃此世，进入彼世，承用十种神妙光明，谓曰‘我在前面，我在前面’，回转往至，此时天众欢喜迎接。”说完而唱此偈：
§219
219.
二百一十九。
‘‘Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;
『长久住世的男子，从远方来到安稳之地；
Ñātimittā suhajjā ca, abhinandanti āgataṃ.
亲属朋友以及善良之人，欢喜迎接这到来的者。』
§220
220.
二百二十。
‘‘Tatheva katapuññampi, asmā lokā paraṃ gataṃ;
『同样，一位积有善业者，已往彼世；
Puññāni paṭigaṇhanti, piyaṃ ñātīva āgata’’nti.
他的善业将被接纳，正如亲爱的亲属到来一般。』
Tattha cirappavāsinti cirappavuṭṭhaṃ. Dūrato sotthimāgatanti vaṇijjaṃ vā rājaporisaṃ vā katvā laddhalābhaṃ nipphannasampattiṃ anupaddavena dūraṭṭhānato āgataṃ. Ñātimittā suhajjā cāti kulasambandhavasena ñātī ca sandiṭṭhādibhāvena mittā ca suhadayabhāvena suhajjā ca. Abhinandanti āgatanti naṃ disvā āgatanti vacanamattena vā añjalikaraṇamattena vā gehasampattaṃ pana nānappakārapaṇṇākārābhiharaṇavasena abhinandanti. Tathevāti tenevākārena katapuññampi puggalaṃ imasmā lokā paralokaṃ gataṃ dibbaṃ āyuvaṇṇasukhayasaādhipateyyaṃ, dibbaṃ rūpasaddagandharasaphoṭṭhabbanti imaṃ dasavidhaṃ paṇṇākāraṃ ādāya mātāpituṭṭhāne ṭhitāni puññāni abhinandantāni paṭiggaṇhanti. Piyaṃ ñātīvāti idhaloke piyañātakaṃ āgataṃ sesañātakā viyāti attho.
此处『cirappavāsinti』者，谓长久居止；『cirappavuṭṭhaṃ』谓长久出行。所谓『dūrato sotthimāgatanti』，乃指从远方获得安稳之意，指无论是贸易商人抑或王臣，因往返往来得利致财富坚固、财产不减少而远道而来。关于『ñātimittā suhajjā cāti』，谓亲戚朋友，因家族关系而称为亲戚，因相见等因缘而称为朋友，因心地善良而称为友人，合而言之即亲戚及朋友。所谓『abhinandanti āgatanti naṃ disvā』，谓见到来到者即欢喜，或以言语、或以合掌礼敬，且凭居家财富及多种各异的纸质装饰器物以示欢喜。『tathevāti』意谓正是如此，借此言说功德果报之人已于此世乃至彼世离生死，得具神通妙色、声香、味、触及法等十种殊胜纸色，携带而来，继而承受父母所生之地，因此常存功德敬礼心。『piyaṃ ñātīvāti』意指此处所说的亲戚，谓在此世深受亲切而到访者；『sesañātakā viyāti』则指余余亲戚之意。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
于教诲结束之时，众多已获初果之人及其他果位悉皆得受。
Nandiyavatthu navamaṃ. · 难提耶事第九。
Piyavaggavaṇṇanā niṭṭhitā. · 亲爱品注释已结束。
Soḷasamo vaggo. · 第十六品。