24. Taṇhāvaggo · 24. 渴爱品义注
23. Nāgavaggo二十三、象品
1. Attadantavatthu一、自调者事
Ahaṃnāgo vāti imaṃ dhammadesanaṃ satthā kosambiyaṃ viharanto attānaṃ ārabbha kathesi. Vatthu appamādavaggassa ādigāthāvaṇṇanāya vitthāritameva. Vuttañhetaṃ tattha (dha. pa. aṭṭha. 1.sāmāvativatthu) –
我乃为守护者，佛陀住在国萨拉，开始为自己讲说此法。此乃引言警觉品开头偈颂的详尽解释。正如前典所说（《论事》第一篇，同名守护者法）——
Māgaṇḍiyā tāsaṃ kiñci kātuṃ asakkuṇitvā ‘‘samaṇassa gotamasseva kattabbaṃ karissāmī’’ti nāgarānaṃ lañjaṃ datvā ‘‘samaṇaṃ gotamaṃ antonagaraṃ pavisitvā carantaṃ dāsakammakaraporisehi saddhiṃ akkosetvā paribhāsetvā palāpethā’’ti āṇāpesi. Micchādiṭṭhikā tīsu ratanesu appasannā antonagaraṃ paviṭṭhaṃ satthāraṃ anubandhitvā ‘‘corosi bālosi mūḷhosi thenosi oṭṭhosi goṇosi gadrabhosi nerayikosi tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhā’’ti dasahi akkosavatthūhi akkosanti paribhāsanti. Taṃ sutvā āyasmā ānando satthāraṃ etadavoca – ‘‘bhante, ime nāgarā amhe akkosanti paribhāsanti, ito aññattha gacchāmā’’ti. ‘‘Kuhiṃ, ānandā’’ti? ‘‘Aññaṃ nagaraṃ, bhante’’ti. ‘‘Tattha manussesu akkosantesu paribhāsantesu puna kattha gamissāmānandā’’ti. ‘‘Tatopi aññaṃ nagaraṃ, bhante’’ti. ‘‘Tattha manussesu akkosantesu paribhāsantesu kuhiṃ gamissāmānandā’’ti. ‘‘Tatopi aññaṃ nagaraṃ, bhante’’ti. ‘‘Ānanda, na evaṃ kātuṃ vaṭṭati, yattha adhikaraṇaṃ uppannaṃ, tattheva tasmiṃ vūpasante aññattha gantuṃ vaṭṭati, ke pana te, ānanda, akkosantī’’ti. ‘‘Bhante, dāsakammakare upādāya sabbe akkosantī’’ti. ‘‘Ahaṃ, ānanda, saṅgāmaṃ otiṇṇahatthisadiso. Saṅgāmaṃ otiṇṇahatthino hi catūhi disāhi āgate sare sahituṃ bhāro, tatheva bahūhi dussīlehi kathitakathānaṃ sahanaṃ nāma mayhaṃ bhāro’’ti vatvā attānaṃ ārabbha dhammaṃ desento imā gāthā abhāsi –
魔囊难当，因无法作事，言道：“必当如沙门果德玛所为。”诸守护者为其送羞辱，示以辱骂：“沙门果德玛进入城内，与仆役、佣工同游，谩骂责难，言语侮辱，喧嚷纷争。”三宝中持邪见者，进入城内，跟随佛陀，骂曰：“你偷盗，你愚昧，你痴迷，你畜生，你噬人，你堕地狱，你为畜群，你归三途无善。”以十种辱骂语责骂并侮辱。闻此，尊者阿难语佛言：“世尊，这些守护者辱骂我等，去向他处安居吧。”佛问：“去向何处，阿难？”答曰：“他城，世尊。”佛复问：“若城中人辱骂侮辱者，再去何处？”答曰：“亦他城，世尊。”佛又问：“若彼处人辱骂侮辱者，再往何处？”答曰：“仍他城，世尊。”佛言：“阿难，不应如此逃避。有所纠纷之地，即当安住，不得他行。彼等皆辱骂者，皆是因贪欲执着，我等犹如越战大象，来往四方负重，亦如多恶人之持护恶行言论，我亦承受此重。”如此言说而起，开示法门，并颂此偈——
§320
320.
三百二十。
‘‘Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ;
“我如守护大蛇，于战乱中倒伏；
Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.
多语多言，我必忍受；恶道众生，极多恶行。”
§321
321.
三百二十一。
‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;
『驯象者引导象队，象也登上御座；』
Danto seṭṭho manussesu, yotivākyaṃ titikkhati.
『象在人中为上，耐人所多言；』
§322
322.
三百二十二。
‘‘Varamassatarā dantā, ājānīyā ca sindhavā;
『最良善的象及最骏猛的象，孕育着江河的象；』『大象与巨蟒，且其自有象牙者皆最佳。』
Kuñjarā ca mahānāgā, attadanto tato vara’’nti.
大金蛇又名象牙，故名为上等。
Tattha nāgovāti hatthī viya. Cāpato patitanti dhanuto muttaṃ. Ativākyanti aṭṭhaanariyavohāravasena pavattaṃ vītikkamavacanaṃ. Titikkhissanti yathā saṅgāmāvacaro sudanto mahānāgo khamo sattipahārādīni cāpato muccitvā attani patite sare avihaññamāno titikkhati, evameva evarūpaṃ ativākyaṃ titikkhissaṃ, sahissāmīti attho. Dussīlo hīti ayañhi lokiyamahājano bahudussīlo attano attano rucivasena vācaṃ nicchāretvā ghaṭṭento carati, tattha adhivāsanaṃ ajjhupekkhanameva mama bhāro. Samitinti uyyānakīḷamaṇḍalādīsu mahājanamajjhaṃ gacchantā dantameva goṇajātiṃ vā assajātiṃ vā yāne yojetvā nayanti. Rājāti tathārūpeheva vāhanehi gacchanto rājāpi dantameva abhirūhati. Manussesūti manussesupi catūhi ariyamaggehi danto nibbisevanova seṭṭho. Yotivākyanti yo evarūpaṃ atikkamavacanaṃ punappunaṃ vuccamānampi titikkhati na paṭippharati na vihaññati, evarūpo danto seṭṭhoti attho.
这里『大象』指如大象般的存在。仗弓跌倒的猎手被释放了。谬言论调如同八不善行之流转，必被抵制清净。如同猛象给人带来的战斗场面容忍不住的激烈，猛象被释放，使之跌倒无恙耐受，其实同样谬论亦应被抵制忍耐。恶行者为世间之多大恶人，出于自心好恶，频以污言秽语伤害他人，此中惟有默然旁观为己任。『象队』指在竹林般的园地或聚众之所，众多大众引导象队，如同管理种族或出身群中。『御座』亦有此类用车载驾象之意，猶如国王亦唯登象背。『人为人』指凡人中依四圣行进的圣者，象为最上选择。『耐言』指的是恒言不反转不伤害的清净语者，此乃『最佳象』之义。
Assatarāti vaḷavāya gadrabhena jātā. Ājānīyāti yaṃ assadamasārathi kāraṇaṃ kāreti, tassa khippaṃ jānanasamatthā. Sindhavāti sindhavaraṭṭhe jātā assā. Mahānāgāti kuñjarasaṅkhātā mahāhatthino. Attadantoti ete assatarā ca sindhavā ca kuñjarā ca dantāva varaṃ, na adantā. Yo pana catūhi ariyamaggehi attano dantatāya attadanto nibbisevano, ayaṃ tatopi varaṃ, sabbehipi etehi uttaritaroti attho.
野象群聚于森林。所谓「不驯服者」者，是指那头未驯服、造成种种因缘之象，世间人很快能识别。所谓「恒河」，即生于恒河国的象。所谓「大象」，是指象鼻像象牙卷螺的大象。所谓「自牙者」，这三类象——未驯象、恒河象与大象——均以牙齿健壮为上品，非劣者。若依四圣道阶段，用自身牙齿坚定不移地修持断灭者，也是上品，意指这三者中皆有更胜一筹的存在。
Desanāvasāne lañjaṃ gahetvā vīthisiṅghāṭakādīsu ṭhatvā akkosanto paribhāsanto sabbopi so mahājano sotāpattiphalādīni pāpuṇīti.
说法结束时，持法者携带绳索，在街道及巷弄内立定，既呵斥又训斥众生，故该持法者定能迅速得至初果。
Attadantavatthu paṭhamaṃ. · 自调者事第一。
2. Hatthācariyapubbakabhikkhuvatthu二、曾为驯象师的比库事
Nahi etehīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ hatthācariyapubbakaṃ bhikkhuṃ ārabbha kathesi.
「非也，不是如此」：当时在诵经者居于揭树林时，曾就一位之前为象夫的比库开示此法。
So kira ekadivasaṃ aciravatīnadītīre hatthidamakaṃ ‘‘ekaṃ hatthiṃ damessāmī’’ti attanā icchitaṃ kāraṇaṃ sikkhāpetuṃ asakkontaṃ disvā samīpe ṭhite bhikkhū āmantetvā āha – ‘‘āvuso, sace ayaṃ hatthācariyo imaṃ hatthiṃ asukaṭṭhāne nāma vijjheyya, khippameva imaṃ kāraṇaṃ sikkhāpeyyā’’ti. So tassa kathaṃ sutvā tathā katvā taṃ hatthiṃ sudantaṃ damesi. Te bhikkhū taṃ pavattiṃ satthu ārocesuṃ. Satthā taṃ bhikkhuṃ pakkosāpetvā ‘‘saccaṃ kira tayā evaṃ vutta’’nti pucchitvā ‘‘saccaṃ, bhante’’ti vutte vigarahitvā ‘‘kiṃ te, moghapurisa, hatthiyānena vā aññena vā dantena. Na hi etehi yānehi agatapubbaṃ ṭhānaṃ gantuṃ samatthā nāma atthi, attanā pana sudantena sakkā agatapubbaṃ ṭhānaṃ gantuṃ, tasmā attānameva damehi, kiṃ te etesaṃ damanenā’’ti vatvā imaṃ gāthamāha –
当时此比库在阿齐罗底河（Aciravatī河）岸边，一日见一位象夫说‘我将驯服一头象’。比库拟以此为修习因缘，却无法自行教导，遂召集近旁比库说：“朋友，若这位象夫能驯服此象名‘恶木’，速能成长为修习因缘。”比库闻此言，遂依言使象牙磨尖驯服此象。比库们商议此事后告知世尊。世尊召此比库问：“实否如汝所言？”答曰“实然，世尊”。世尊无生争议，教诲曰：“愚人，尔用象车或他牙齿均不能前往未去处，唯有自行磨尖牙齿方能至未行之地。故尔当自行驯服，何需他法？”并随即说此偈：
§323
323.
三百二十三。
‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ;
“诸车不可往彼未行之地；
Yathāttanā sudantena, danto dantena gacchatī’’ti.
『如实』者，谓牙已被驯服，以牙驯服牙也。
Tassattho – yāni tāni hatthiyānādīni yānāni, na hi etehi yānehi koci puggalo supinantenapi agatapubbattā ‘‘agata’’nti saṅkhātaṃ nibbānadisaṃ tathā gaccheyya, yathā pubbabhāge indriyadamena aparabhāge ariyamaggabhāvanāya sudantena danto nibbisevano sappañño puggalo taṃ agatapubbaṃ disaṃ gacchati, dantabhūmiṃ pāpuṇāti. Tasmā attadamanameva tato varanti attho.
对此，有教言——诸如战车、大象等交通工具，无法凭借乘坐这些交通工具，即使有人身处其中，也不能从未曾去过的彼方通达涅槃境界。如前所说，修持感官控制等内在功德者，犹如善驯服的牙齿，善于驯服之人，智慧具足，能通达未曾到达的彼方，抵达驯服之地。因此，喻示于自我驯服的意涵最为显著。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
教法宣说结束时，许多弟子皆已获得初果等多种果报。
Hatthācariyapubbakabhikkhuvatthu dutiyaṃ. · 曾为驯象师的比库事第二。
3. Parijiṇṇabrāhmaṇaputtavatthu三、衰老婆罗门之子事
Dhanapāloti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto aññatarassa parijiṇṇabrāhmaṇassa putte ārabbha kathesi.
名为达纳帕罗者，于世尊于舍卫城讲法时，向某位已出家的婆罗门之子讲述此法。
Sāvatthiyaṃ kireko brāhmaṇo aṭṭhasatasahassavibhavo vayappattānaṃ catunnaṃ puttānaṃ āvāhaṃ katvā cattāri satasahassāni adāsi. Athassa brāhmaṇiyā kālakatāya puttā sammantayiṃsu – ‘‘sace ayaṃ aññaṃ brāhmaṇiṃ ānessati, tassā kucchiyaṃ nibbattānaṃ vasena kulasantakaṃ bhijjissati, handa naṃ mayaṃ saṅgaṇhissāmā’’ti te taṃ paṇītehi ghāsacchādanādīhi upaṭṭhahantā hatthapādasambāhanādīni karontā upaṭṭhahitvā ekadivasamassa divā niddāyitvā vuṭṭhitassa hatthapāde sambāhantā pāṭiyekkaṃ gharāvāse ādīnavaṃ vatvā ‘‘mayaṃ tumhe iminā nīhārena yāvajīvaṃ upaṭṭhahissāma, sesadhanampi no dethā’’ti yāciṃsu. Brāhmaṇo puna ekekassa satasahassaṃ datvā attano nivatthapārupanamattaṃ ṭhapetvā sabbaṃ upabhogaparibhogaṃ cattāro koṭṭhāse katvā niyyādesi. Taṃ jeṭṭhaputto katipāhaṃ upaṭṭhahi. Atha naṃ ekadivasaṃ nhatvā āgacchantaṃ dvārakoṭṭhake ṭhatvā suṇhā evamāha – ‘‘kiṃ tayā jeṭṭhaputtassa sataṃ vā sahassaṃ vā atirekaṃ dinnaṃ atthi, nanu sabbesaṃ dve dve satasahassāni dinnāni, kiṃ sesaputtānaṃ gharassa maggaṃ na jānāsī’’ti. Sopi ‘‘nassa vasalī’’ti kujjhitvā aññassa gharaṃ agamāsi. Tatopi katipāhaccayena imināva upāyena palāpito aññassāti evaṃ ekagharampi pavesanaṃ alabhamāno paṇḍaraṅgapabbajjaṃ pabbajitvā bhikkhāya caranto kālānamaccayena jarājiṇṇo dubbhojanadukkhaseyyāhi milātasarīro bhikkhāya caranto āgamma pīṭhikāya nipanno niddaṃ okkamitvā uṭṭhāya nisinno attānaṃ oloketvā puttesu attano patiṭṭhaṃ apassanto cintesi – ‘‘samaṇo kira gotamo abbhākuṭiko uttānamukho sukhasambhāso paṭisanthārakusalo, sakkā samaṇaṃ gotamaṃ upasaṅkamitvā paṭisanthāraṃ labhitu’’nti. So nivāsanapārupanaṃ saṇṭhāpetvā bhikkhabhājanaṃ gahetvā daṇḍamādāya bhagavato santikaṃ agamāsi. Vuttampi cetaṃ (saṃ. ni. 1.200) –
某婆罗门居舍卫，家富有八十万，无儿四人，派遣召请其四子，给予四十万。因其婆罗门妻为时病苦，子遂死亡——若他人引进另一婆罗门，若因居所狭窄而生疥癣等疾病，致家门不洁，遂建立草席等防护，勤奋侍奉抚触，昼夜不怠。婆罗门施予每人十万，致力安置自处，设立四间屋舍，嘱托守护。其长子数月及之。某日，守护者去晒日，门壁旁有人言：‘是否长子所获十万或百千中尚有余钱，岂未为众兄弟之家所知？’守人摇头而不出，入他人家。此人亦以同样手段散布流言。后，该长子白发苍苍，病弱老娼，衣衫破败，乞食而行，至修行处，伏于枝下，眠觉时，自观己身衰老，见诸子嗔怒，思惟曰：‘游方圣人果德摩，眉目清朗，言语和顺，善于请集，或可往亲近问讯。当亲近世尊，求得依止。’遂修造陈设，执托乞食钵，手持杖杈，前往佛所。所闻偈语如下（经名及章句用法）。
Atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṃ nisīdi. Satthā ekamantaṃ nisinnena tena saddhiṃ paṭisanthāraṃ katvā etadavoca – ‘‘kinnu tvaṃ , brāhmaṇa, lūkho lūkhapāvuraṇo’’ti. Idha me, bho gotama, cattāro puttā , te maṃ dārehi saṃpuccha gharā nikkhāmentīti. Tena hi tvaṃ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu –
其时，另一位家世显贵的婆罗门，衣着褴褛、形容憔悴，向世尊礼拜，坐于一角。世尊与之同坐后问：‘婆罗门！汝何以衣着褴褛，形容憔悴乎？’此婆罗门答言：‘我有四子，因我为妻妾所逼逐，家门被毁。’由此婆罗门朗诵数句偈文，召集众多贤达及其子等同行，为大家宣说。
‘‘Yehi jātehi nandissaṃ, yesañca bhavamicchisaṃ;
『诸有情生者，于彼生起欢喜，于此欲得有为生；』
Te maṃ dārehi saṃpuccha, sāva vārenti sūkaraṃ.
『彼等以此如妻般亲昵，围困我，如野猪般驱逐。』
‘‘Asantā kira maṃ jammā, tāta tātāti bhāsare;
『诚然众生于我诞生时不安，如儿啼哭而呼唤父亲；』
Rakkhasā puttarūpena, te jahanti vayogataṃ.
『如魔鬼子般，彼等厌弃离散，抛却我身。』
‘‘Assova jiṇṇo nibbhogo, khādanā apanīyati;
『年老之猪终止食饮，断绝摄取；』
Bālakānaṃ pitā thero, parāgāresu bhikkhati.
『童子之父为长老，漂泊异乡，托钵乞食。』
‘‘Daṇḍova kira me seyyo, yañce puttā anassavā;
「杖比其他都好，尤其是儿子没有节制的时候；
Caṇḍampi goṇaṃ vāreti, atho caṇḍampi kukkuraṃ.
凶猛如虎能护卫群众，凶猛如犬亦有此力。」
‘‘Andhakāre pure hoti, gambhīre gādhamedhati;
「黑暗中初现，隐隐散发胎气的痛苦；
Daṇḍassa ānubhāvena, khalitvā patitiṭṭhatī’’ti. (saṃ. ni. 1.200);
因杖的作用，被驱散者跌倒后就能站立。」（律藏第一册200页）
So bhagavato santike tā gāthāyo uggaṇhitvā tathārūpe brāhmaṇānaṃ samāgamadivase sabbālaṅkārapaṭimaṇḍitesu puttesu taṃ sabhaṃ ogāhitvā brāhmaṇānaṃ majjhe mahārahesu āsanesu nisinnesu ‘‘ayaṃ me kālo’’ti sabhāya majjhe pavisitvā hatthaṃ ukkhipitvā ‘‘ahaṃ, bho, tumhākaṃ gāthāyo bhāsitukāmo, suṇissathā’’ti vatvā ‘‘bhāsassu, brāhmaṇa, suṇomā’’ti vutte ṭhitakova abhāsi. Tena ca samayena manussānaṃ vattaṃ hoti ‘‘yo mātāpitūnaṃ santakaṃ khādanto mātāpitaro na poseti, so māretabbo’’ti. Tasmā te brāhmaṇaputtā pitu pādesu patitvā ‘‘jīvitaṃ no, tāta, dethā’’ti yāciṃsu. So pitu hadayamudutāya ‘‘mā me, bho, puttake vināsayittha, posessanti ma’’nti āha. Athassa putte manussā āhaṃsu – ‘‘sace, bho , ajja paṭṭhāya pitaraṃ na sammā paṭijaggissatha, ghātessāma vo’’ti. Te bhītā pitaraṃ pīṭhe nisīdāpetvā sayaṃ ukkhipitvā gehaṃ netvā sarīraṃ telena abbhañjitvā ubbaṭṭetvā gandhacuṇṇādīhi nhāpetvā brāhmaṇiyo pakkosāpetvā ‘‘ajja paṭṭhāya amhākaṃ pitaraṃ sammā paṭijaggatha, sace tumhe pamādaṃ āpajjissatha, niggaṇhissāma vo’’ti vatvā paṇītabhojanaṃ bhojesuṃ.
这时，在世尊近旁，这些偈语被朗诵。正值婆罗门大聚会之日，诸多华丽装饰的婆罗门子弟聚集会堂，将会场气氛推向高潮。婆罗门中有大长老们端坐中央座位，一位长老说：『这是我的时机』，随即入席会场中央，举手言道：『我等愿听你的偈语，请说吧。』世尊应请而立。这时世间流行着说法：『凡是吃掉父母乳汁却不哺养父母者，应当被处死。』这些婆罗门子弟跪倒在父足前，请求说：『父亲，请赐我们生命。』世尊以慈悲心道：『不要毁灭我的儿子，他们必将得到养育。』他们则对父亲说：『如果今未护卫父亲，我们将杀他。』诸人害怕，扶持父亲坐床，自行举起，回家后用油膏身，涂抹香粉，沐浴，净身，先以香水熏染，再以香粉撒布，拜礼婆罗门后说：『今日务必护卫我们的父亲，如果再有疏忽，我们将惩戒你们。』随后共进美食。
Brāhmaṇo subhojanañca sukhaseyyañca āgamma katipāhaccayena sañjātabalo pīṇindriyo attabhāvaṃ oloketvā ‘‘ayaṃ me sampatti samaṇaṃ gotamaṃ nissāya laddhā’’ti paṇṇākāratthāya ekaṃ dussayugaṃ ādāya bhagavato santikaṃ gantvā katapaṭisanthāro ekamantaṃ nisinno taṃ dussayugaṃ bhagavato pādamūle ṭhapetvā ‘‘mayaṃ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṃ pariyesāma, paṭiggaṇhātu me bhavaṃ gotamo ācariyo ācariyadhana’’nti āha. Bhagavā tassa anukampāya taṃ paṭiggahetvā dhammaṃ desesi. Desanāvasāne brāhmaṇo saraṇesu patiṭṭhāya evamāha – ‘‘bho gotama, mayhaṃ puttehi cattāri dhuvabhattāni dinnāni, tato ahaṃ dve tumhākaṃ dammī’’ti. Atha naṃ satthā ‘‘kalyāṇaṃ, brāhmaṇa, mayaṃ pana ruccanaṭṭhānameva gamissāmā’’ti vatvā uyyojesi. Brāhmaṇo gharaṃ gantvā putte āha – ‘‘tātā, samaṇo gotamo mayhaṃ sahāyo, tassa me dve dhuvabhattāni dinnāni, tumhe tasmiṃ sampatte mā pamajjitthā’’ti. Te ‘‘sādhū’’ti sampaṭicchiṃsu.
一位婆罗门经过丰盛美食与舒适床榻，见自己气力减少、感官受损，意识到自身本性，想道：『这成就乃因依止了沙门果德玛。』遂带一块带有螺纹的香料，前往世尊住所，单独坐于一旁，将香料置于世尊足下说：『我们婆罗门寻找师者的师资宝物，请接受我，果德玛，作为师父和师资宝物。』世尊出于慈悲接纳他并宣说法。宣说结束时，婆罗门归依三宝，言：『果德玛，我已将四块纯米赠予我的儿子，今又送给你两块。』世尊告诫他：『婆罗门，我们同去如愿所至之处吧。』婆罗门回家告诫儿子说：『果德玛沙门是我助手，今赐我两块纯米，望你们勿于彼处懈怠。』儿子们皆答应『好』。
Satthā punadivase piṇḍāya caranto jeṭṭhaputtassa gharadvāraṃ agamāsi. So satthāraṃ disvā pattamādāya gharaṃ pavesetvā mahārahe pallaṅke nisīdāpetvā paṇītabhojanamadāsi. Satthā punadivase itarassa itarassāti paṭipāṭiyā sabbesaṃ gharāni agamāsi. Sabbe te tatheva sakkāraṃ akaṃsu. Ekadivasaṃ jeṭṭhaputto maṅgale paccupaṭṭhite pitaraṃ āha – ‘‘tāta, kassa maṅgalaṃ demā’’ti? ‘‘Nāhaṃ aññe jānāmi, samaṇo gotamo mayhaṃ sahāyo’’ti. ‘‘Tena hi taṃ svātanāya pañcahi bhikkhusatehi saddhiṃ nimantethā’’ti. Brāhmaṇo tathā akāsi. Satthā punadivase saparivāro tassa gehaṃ agamāsi. So haritupalitte sabbālaṅkārapaṭimaṇḍite gehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā appodakamadhupāyasena ceva paṇītena khādanīyena ca parivisi. Antarābhattasmiṃyeva brāhmaṇassa cattāro puttā satthu santike nisīditvā āhaṃsu – ‘‘bho gotama, mayaṃ amhākaṃ pitaraṃ paṭijaggāma na pamajjāma , passathimassa attabhāva’’nti.
世尊次日乞食时，来到长子家门户处。见到师长，接过饭食进入屋内，坐于宽敞的床榻上，布施美食。世尊次日依次以此类推，访诸不同住宅，诸家皆如是恭敬供养。有一日长子在吉日盛会中迎接父亲，问道：「父亲，谁将礼物送来？」对曰：「我不知，游方比库果德玛是我同伴。」婆罗门说：「因此他与五百比库共邀此以表敬意。」世尊次日携从众至此同住之屋，坐于满布绿色布饰和宝饰的房中，于佛前供养比库众，饮食俱备。婆罗门四子也坐于世尊近旁，告曰：「比库果德玛，我们是父亲的子孙，愿不懈怠，请观其仪态。」
Satthā ‘‘kalyāṇaṃ vo kataṃ, mātāpituposanaṃ nāma porāṇakapaṇḍitānaṃ āciṇṇamevā’’ti vatvā ‘‘tassa nāgassa vippavāsena, virūḷhā sallakī ca kuṭajā cā’’ti imaṃ ekādasanipāte mātuposakanāgarājajātakaṃ (cariyā. 2.1 ādayo; jā. 1.11.1 ādayo) vitthārena kathetvā imaṃ gāthaṃ abhāsi –
世尊说：「善哉，为尔等所作，即父母供养，乃古老圣贤所尊重。」说毕，便详细说诵此十一聚经中名为《父母供养如来王婴儿本生经》（行为第2.1开始；起源于生第1.11.1），又说此偈：
§324
324.
第三百二十四偈。
‘‘Dhanapālo nāma kuñjaro,
「名为财富守护的象王，
Kaṭukabhedano dunnivārayo;
具有锐利牙齿，难以制伏；
Baddho kabaḷaṃ na bhuñjati,
被捆束的野象不会进食，」
Sumarati nāgavanassa kuñjaro’’ti.
『金蛇』是龙树林中的象牙。
Tattha dhanapālo nāmāti tadā kāsikaraññā hatthācariyaṃ pesetvā ramaṇīye nāgavane gāhāpitassa hatthino etaṃ nāmaṃ. Kaṭukabhedanoti tikhiṇamado. Hatthīnañhi madakāle kaṇṇacūḷikā pabhijjanti, pakatiyāpi hatthino tasmiṃ kāle aṅkuse vā kuntatomare vā na gaṇenti, caṇḍā bhavanti. So pana aticaṇḍoyeva. Tena vuttaṃ – kaṭukabhedano dunnivārayoti. Baddho kabaḷaṃ na bhuñjatīti so baddho hatthisālaṃ pana netvā vicitrasāṇiyā parikkhipāpetvā katagandhaparibhaṇḍāya upari baddhavicitravitānāya bhūmiyā ṭhapito raññā rājārahena nānaggarasena bhojanena upaṭṭhāpitopi kiñci bhuñjituṃ na icchi, tamatthaṃ sandhāya ‘‘baddho kabaḷaṃ na bhuñjatī’’ti vuttaṃ. Sumarati nāgavanassāti so ramaṇīyaṃ me vasanaṭṭhānanti nāgavanaṃ sarati. ‘‘Mātā pana me araññe puttaviyogena dukkhappattā ahosi, mātāpituupaṭṭhānadhammo na me pūrati, kiṃ me iminā bhojanenā’’ti dhammikaṃ mātāpituupaṭṭhānadhammameva sari. Taṃ pana yasmā tasmiṃ nāgavaneyeva ṭhito sakkā pūretuṃ, tena vuttaṃ – sumarati nāgavanassa kuñjaroti. Satthari imaṃ attano pubbacariyaṃ ānetvā kathente kathenteyeva sabbepi te assudhārā pavattetvā muduhadayā ohitasotā bhaviṃsu. Atha nesaṃ bhagavā sappāyaṃ viditvā saccāni pakāsetvā dhammaṃ desesi.
其中有一名为财主，先前曾派遣伐柯师去往那幽美的那伽林，招引象群来到此处，从而得此名称。所谓『kaṭukabhedana』是指尖锐激烈地挑动。象类于醉时，会搔抓耳顶，且象中交配时，对钩叉或尖刺不加理会，显得暴戾异常，因此称为极端凶猛，故有谚曰：尖锐激烈地挑动不可遏止。被缚之象不会食食物，因此即使被缚住于象栅中，放置于铺有奇妙象牙器物与芳香物品覆盖的地面上，国王以盛宴招待任何来访者，被缚之象仍不欲进食，所以有言『被缚者不进食』。『Sumarati nāgavanassa』其意即此处幽美庄严之所在称为『那伽林』。我曾因母亲因失子之忧在林中遭苦，且母爱守护之愿未能圆满，思虑我的此相食物如何，这是因母爱守护之理应贯通，亦唯此方具足，故称『记念于那伽林之象』。师者传授此昔日因缘，谈及时引发诸多欢喜之意，悉皆愿闻者得以清净欢悦。于是世尊洞悉其详，示现真理而宣说法义。
Desanāvasāne saddhiṃ puttehi ceva suṇisāhi ca brāhmaṇo sotāpattiphale patiṭṭhahīti.
说法终了，与其子弟及善知识一同听闻时，有婆罗门坚信得往生初果（须入流）之功德。
Parijiṇṇabrāhmaṇaputtavatthu tatiyaṃ. · 老婆罗门子事第三。
4. Pasenadikosalavatthu4. 巴谢那帝国萨拉事
Middhī yadā hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto rājānaṃ pasenadikosalaṃ ārabbha kathesi.
所谓『middhī yadā hotīti』，即如是，此时，佛陀住于竹林园中，于国王迦舍离国正讷代王说法。
Ekasmiñhi samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. So ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvāva satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhuyyamānopi 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，国王正食用炖肉饭及汤羹佳肴。饭食一日未间断，心不厌腻，然而身受疲惫，于佛前来往转化身形，困倦至极，无法安心安坐一隅。佛言：「大王啊，您不安坐为何？」王曰：「尊者，我因食食之后，现极为痛苦。」佛告：「大王啊，饮食过多乃生苦因。」继以偈言说——
§325
325.
三百二十五。
‘‘Middhī yadā hoti mahagghaso ca,
“懈怠时又极为贪馋，
Niddāyitā samparivattasāyī;
卧倒翻身无定所；
Mahāvarāhova nivāpapuṭṭho,
如同肿大野猪一样，
Punappunaṃ gabbhamupeti mando’’ti.
愚钝者一次又一次生胎。”
Tattha middhīti thinamiddhābhibhūto. Mahagghaso cāti mahābhojano āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakānaṃ aññataro viya. Nivāpapuṭṭhoti kuṇḍakādinā sūkarabhattena puṭṭho. Gharasūkaro hi daharakālato paṭṭhāya posiyamāno thūlasarīrakāle gehā bahi nikkhamituṃ alabhanto heṭṭhāmañcādīsu samparivattitvā assasanto passasanto sayateva. Idaṃ vuttaṃ hoti – yadā puriso middhī ca hoti mahagghaso ca, nivāpapuṭṭho mahāvarāho viya ca aññena iriyāpathena yāpetuṃ asakkonto niddāyanasīlo samparivattasāyī, tadā so ‘‘aniccaṃ dukkhaṃ anattā’’ti tīṇi lakkhaṇāni manasikātuṃ na sakkoti. Tesaṃ amanasikārā mandapañño punappunaṃ gabbhamupeti, gabbhavāsato na parimuccatīti. Desanāvasāne satthā rañño upakāravasena –
此处“懈怠”者，指由嗜睡支配的状态。“极为贪馋”者，如同大食者，即那些在午时趁热食物旁边围聚结集，徘徊乌鸦秃鹫等所食之物的人一样。所谓“肿大野猪”者，指被疖疮等病患感染的野猪。幼野猪在幼年时因无力出门，只得在巢穴中翻滚蠕动，呼吸不畅，卧睡如同翻身一般。此偈所言，意谓当人懈怠且极其贪馋时，如同肿大野猪受病重负，无法用正常行路之法度过，此人沉溺嗜睡，卧倒翻身无定所，因此无法生起“三法印”——无常、苦、无我之正念。对这些不加注意者，愚昧无慧，故一次又一次进入轮回，不能超脱孽胎。经教随末日，世尊便为国王示现利益说：
‘‘Manujassa sadā satīmato, mattaṃ jānato laddhabhojane;
“人常当具正念，理智节制，食饮适量；
Tanukassa bhavanti vedanā, saṇikaṃ jīrati āyu pālaya’’nti. (saṃ. ni. 1.124);
对身体而言，受感受是存在的，时刻消耗寿命而加以维持。
Imaṃ gāthaṃ vatvā uttaramāṇavaṃ uggaṇhāpetvā ‘‘imaṃ gāthaṃ rañño bhojanavelāya pavedeyyāsi, iminā upāyena bhojanaṃ parihāpeyyāsī’’ti upāyaṃ ācikkhi, so tathā akāsi. Rājā aparena samayena nāḷikodanaparamatāya saṇṭhito susallahukasarīro sukhappatto satthari uppannavissāso sattāhaṃ asadisadānaṃ pavattesi. Dānānumodanāya mahājano mahantaṃ visesaṃ pāpuṇīti.
说此偈后，这位青年向他人提醒道：“请将此偈用于国王的食事时刻，借此方法消除饮食上的障碍。”他照此行事。国王在另一时刻，生活奢逸安乐，身体轻便健壮，得到了师长所生的信任，一周内始终如一地开展真假多样的布施福德。众多大德因而获得殊胜利益。
Pasenadikosalavatthu catutthaṃ. · 巴谢那帝国萨拉事第四。
5. Sānusāmaṇeravatthu5. 带沙玛内拉事
Idaṃpureti imaṃ dhammadesanaṃ satthā jetavane viharanto sānuṃ nāma sāmaṇeraṃ ārabbha kathesi.
所谓“此为前述”，即老师在揭德林中讲法时，开始对名为“Sānu”的沙玛内拉说法。
So kira ekissā upāsikāya ekaputtako ahosi. Atha naṃ sā daharakāleyeva pabbājesi. So pabbajitakālato paṭṭhāya sīlavā ahosi vattasampanno, ācariyupajjhāyaāgantukānaṃ vattaṃ katameva hoti. Māsassa aṭṭhame divase pātova uṭṭhāya udakamāḷake udakaṃ upaṭṭhāpetvā dhammassavanaggaṃ sammajjitvā āsanaṃ paññāpetvā dīpaṃ jāletvā madhurassarena dhammassavanaṃ ghoseti. Bhikkhū tassa thāmaṃ ñatvā ‘‘sarabhaññaṃ bhaṇa sāmaṇerā’’ti ajjhesanti. So ‘‘mayhaṃ hadayavāto rujati, kāyo vā bādhatī’’ti kiñci paccāhāraṃ akatvā dhammāsanaṃ abhirūhitvā ākāsagaṅgaṃ otārento viya sarabhaññaṃ vatvā otaranto ‘‘mayhaṃ mātāpitūnaṃ imasmiṃ sarabhaññe pattiṃ dammī’’ti vadati. Tassa manussā mātāpitaro pattiyā dinnabhāvaṃ na jānanti. Anantarattabhāve panassa mātā yakkhinī hutvā nibbattā, sā devatāhi saddhiṃ āgantvā dhammaṃ sutvā ‘‘sāmaṇerena dinnapattiṃ anumodāmi, tātā’’ti vadati. ‘‘Sīlasampanno ca nāma bhikkhu sadevakassa lokassa piyo hotī’’ti tasmiṃ sāmaṇere devatā salajjā sagāravā mahābrahmānaṃ viya aggikkhandhaṃ viya ca naṃ maññanti. Sāmaṇere gāravena tañca yakkhiniṃ garukaṃ katvā passanti. Tā dhammassavanayakkhasamāgamādīsu ‘‘sānumātā sānumātā’’ti yakkhiniyā aggāsanaṃ aggodakaṃ aggapiṇḍaṃ denti. Mahesakkhāpi yakkhā taṃ disvā maggā okkamanti, āsanā vuṭṭhahanti.
传说此人是某位居士的一子，幼年时即被出家。出家后品行端正，具足行为纯正，师长亦欢迎新来的访客，和蔼引导。八个月的第八日清晨，他从席上起身，前往水池处准备饮水，认真聆听教法，预置座位，点亮灯火，用温和的声音宣讲佛法。比库们知道他所处场合，赞叹说：“此沙玛内拉博学多闻。”他答言：“我心脏痛苦，身躯受损。”并无其它应答，便登坛讲法，如同云层降下雨露般传讲佛法，言道：“我将持守父母在此事上对我的信诺。”世间人不知父母曾许下这种诺言。不久，即有一位母夜叉出现，与天神相会，听闻佛法后说：“我赞叹沙玛内拉得此信诺，父亲。”并说道：“此比库果然具足戒德，因此众天所爱。”天神们对这位沙玛内拉尊敬有加，视之如大梵天一般的尊贵。他们也敬重那母夜叉。因其敬重，母夜叉也因此显得庄重威严。在听法的夜叉群中，母夜叉为那沙玛内拉赐予最高座位、最好的饮食与供养。众多夜叉见状，纷纷入途，退下座位。
Atha kho sāmaṇero vuḍḍhimanvāya paripakkindriyo anabhiratiyā pīḷito anabhiratiṃ vinodetuṃ asakkonto paruḷhakesanakho kiliṭṭhanivāsanapārupano kassaci anārocetvā pattacīvaramādāya ekakova mātugharaṃ agamāsi. Upāsikā puttaṃ disvā vanditvā āha – ‘‘kiṃ, tāta, tvaṃ pubbe ācariyupajjhāyehi vā daharasāmaṇerehi vā saddhiṃ idhāgacchasi, kasmā ekakova ajja āgatosī’’ti? So ukkaṇṭhitabhāvaṃ ārocesi. Sā upāsikā nānappakārena gharāvāse ādīnavaṃ dassetvā puttaṃ ovadamānāpi saññāpetuṃ asakkontī ‘‘appeva nāma attano dhammatāyapi sallakkheyyā’’ti anuyyojetvā ‘‘tiṭṭha, tāta, yāva te yāgubhattaṃ sampādemi, yāguṃ pivitvā katabhattakiccassa te manāpāni vatthāni nīharitvā dassāmī’’ti vatvā āsanaṃ paññāpetvā adāsi. Nisīdi sāmaṇero. Upāsikā muhutteneva yāgukhajjakaṃ sampādetvā adāsi. Atha ‘‘bhattaṃ sampādessāmī’’ti avidūre nisinnā taṇḍule dhovati. Tasmiṃ samaye sā yakkhinī ‘‘kahaṃ nu kho sāmaṇero, kacci bhikkhāhāraṃ labhati, no’’ti āvajjamānā tassa vibbhamitukāmatāya nisinnabhāvaṃ ñatvā ‘‘sāmaṇero me mahesakkhānaṃ devatānaṃ antare lajjaṃ uppādeyya, gacchāmissa vibbhamane antarāyaṃ karissāmī’’ti āgantvā tassa sarīre adhimuccitvā gīvaṃ parivattetvā kheḷena paggharantena bhūmiyaṃ nipati. Upāsikā puttassa taṃ vippakāraṃ disvā vegena gantvā puttaṃ āliṅgetvā ūrūsu nipajjāpesi. Sakalagāmavāsino āgantvā balikammādīni kariṃsu. Upāsikā pana paridevamānā imā gāthā abhāsi –
后来这位沙玛内拉成长成熟，已具备完整感官，但因沮丧不乐，无法解脱烦恼，带着枯萎的指甲和污秽的衣服，秘密地领取薪柴和袈裟，独自回到母亲家中。居士见到儿子，恭敬问道：“父亲，你以前曾随师长或少年沙玛内拉一同外出，今为何独自一人回此？”他带着忧愁作答。居士以各种理由揭示家中的危险，尝试劝勉儿子，但儿子不肯违背自己的纪律，坚守戒法，说：“请耐心等候，父亲，直到我完成祭祀供养，饮酒后完成必要饮食，将取具满足你需要的器皿衣物送达。”说毕安排座位坐下。居士片刻间准备好作供的祭食而献上。此时，那夜叉想到：“这沙玛内拉从何处得到供养呢？”知其坐着，欲打扰他禅坐，夜叉思维：“此沙玛内拉乃众多天神与大夜叉之中令天神惭愧的对象，我将前去阻挠其禅定。”于是来到其身边，用尖锐语言挑衅，翻转其舌头，将他打倒于地，用手掌打落他的身体。居士见状，迅速前往抱拥儿子，坐下而悲痛。全村众人闻讯前来帮忙做回礼等事。居士伤心叹息，吟诵此偈：
‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;
“十四日与十五日，及当月的第八天；
Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.
具备神奇的威力，且八支完备俱全。
‘‘Uposathaṃ upavasanti, brahmacariyaṃ caranti ye;
『那些守持伍波萨他、修行出家行者的梵行者，
Na tehi yakkhā kīḷanti, iti me arahataṃ sutaṃ;
恶鬼便不会戏弄他们，这乃我亲闻阿拉汉断言，
Sā dāni ajja passāmi, yakkhā kīḷanti sānunā’’ti. (saṃ. ni. 1.239);
但今我所见，恶鬼确实戏弄凡人。』（集论·尼撒那篇一章239经）
Upāsikāya vacanaṃ sutvā –
听闻此女人所言——
‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;
『十四日、十五日及每月之半月——
Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.
「具八正道完备，犹如八支严整。」
‘‘Uposathaṃ upavasanti, brahmacariyaṃ caranti ye;
「于伍波萨当天宿者，行持出家清净生活者；
Na tehi yakkhā kīḷanti, sāhu te arahataṃ suta’’nti. (saṃ. ni. 1.239) –
非为魔神所戏弄，阿拉汉果亦得闻护。」（文献：增支部，尼柯耶第一书239经）——
Vatvā āha –
谓之曰——
‘‘Sānuṃ pabuddhaṃ vajjāsi, yakkhānaṃ vacanaṃ idaṃ;
「善哉贤者清醒，魔神语乃如是：
Mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho.
勿作恶行恶业，无论显隐皆不可。」
‘‘Sace ca pāpakaṃ kammaṃ, karissasi karosi vā;
『若是你作恶业，或曾造作，』
Na te dukkhā pamutyatthi, uppaccāpi palāyato’’ti. (saṃ. ni. 1.239);
『痛苦便不会离你远去，乃至你离世逃避，』（《相应部·释义1.239》）
Evaṃ pāpakaṃ kammaṃ katvā sakuṇassa viya uppatitvā palāyatopi te mokkho natthīti vatvā sā yakkhinī sāmaṇeraṃ muñci. So akkhīni ummīletvā mātaraṃ kese vikiriya assasantiṃ passasantiṃ rodamānaṃ sakalagāmavāsino ca sannipatite disvā attano yakkhena gahitabhāvaṃ ajānanto ‘‘ahaṃ pubbe pīṭhe nisinno, mātā me avidūre nisīditvā taṇḍule dhovi, idāni panamhi bhūmiyaṃ nipanno, kiṃ nu kho eta’’nti nipannakova mātaraṃ āha –
『作此恶业后，如同雀鸟一旦飞起，你虽逃离，然无解脱之门』，此语说毕，彼夜叉女遂舍此沙玛内拉。彼于此时张目而视，见母亲发乱，呼吸急促，哀泣不止；又见全村居民聚集一处，不识自己已成夜叉，无知觉，心中自语：『我曾坐于上座，母亲坐于近旁，正在织布洗稻，如今我已堕入尘土，我母亲怎会如此？』其虽已倒下，仍对母亲说道：
‘‘Mataṃ vā amma rodanti, yo vā jīvaṃ na dissati;
『是母亲哭泣，抑或无人见生者；','存活之母视我，为何母亲伤心哭泣？』（《长老伽罗》44；《相应部·释义1.239》）
Jīvantaṃ amma passantī, kasmā maṃ amma rodasī’’ti. (theragā. 44; saṃ. ni. 1.239);
此后，其母弃绝尘世欲念，弃灭纤尘，出家远离，复而降临此世，显示弃欲身之真实过患，语曰：
Athassa mātā vatthukāmakilesakāme pahāya pabbajitassa puna vibbhamanatthaṃ āgamane ādīnavaṃ dassentī āha –
于是，彼母亲因珍视世间之色欲与烦恼之爱，弃离欲求世俗财物的心态，对已出家者的再次归来，不觉其益，乃示其新异而说：
‘‘Mataṃ vā putta rodanti, yo vā jīvaṃ na dissati;
『无论是母亲，还是儿子，如果没有见到活着的人，都会哭泣；』
Yo ca kāme cajitvāna, punarāgacchate idha;
『而那放弃了欲乐之后，却又重新回来此处的人，』
Taṃ vāpi putta rodanti, puna jīvaṃ mato hi so’’ti. (saṃ. ni. 1.239);
『这无论是母亲还是儿子，都要哭泣，因为这人确实还是活着的。』（《集注·尼柰经》一章239节）
Evañca pana vatvā gharāvāsaṃ kukkuḷasadisañceva narakasadisañca katvā gharāvāse ādīnavaṃ dassentī puna āha –
『如此说后，又以家舍好似鸡群，乃至地狱众生相喻，示现家舍中之危险，继而说道——』
‘‘Kukkuḷā ubbhato tāta, kukkuḷaṃ patitumicchasi;
『孩子，从上方看如鸡群，你要坠落于鸡群；』
Narakā ubbhato tāta, narakaṃ patitumicchasī’’ti. (saṃ. ni. 1.239);
『孩子，从上方看如地狱狱卒，你要坠落于地狱。』（《集注·尼柰经》一章239节）
Atha naṃ, ‘‘putta, bhaddaṃ tava hotu, mayā pana ‘ayaṃ no puttako ḍayhamāno’ti gehā bhaṇḍaṃ viya nīharitvā buddhasāsane pabbājito, gharāvāse puna ḍayhituṃ icchasi. Abhidhāvatha parittāyatha noti imamatthaṃ kassa ujjhāpayāma kaṃ nijjhāpayāmā’’ti dīpetuṃ imaṃ gāthamāha –
于是，他说：『孩子，愿你安乐；但我家中如同有一孩儿燃烧着一样，陷入燃烧，舍弃佛陀的教法而出家后，你还想返回家中去燃烧吗？你应当思维克制并求护自身，我为谁揭示这义、为谁教导呢？』对此意欲示现灯火者作如是偈说：
‘‘Abhidhāvatha bhaddante, kassa ujjhāpayāmase;
『克制吧，善男子，我为谁揭示这义呢；
Ādittā nīhataṃ bhaṇḍaṃ, puna ḍayhitumicchasī’’ti. (saṃ. ni. 1.239);
被烧毁的器物，你还欲重新去燃烧吗？』（巴利语念诵书 第1卷239页）
So mātari kathentiyā kathentiyā sallakkhetvā ‘‘natthi mayhaṃ gihibhāvena attho’’ti āha. Athassa mātā ‘‘sādhu, tātā’’ti tuṭṭhā paṇītabhojanaṃ bhojetvā ‘‘kativassosi, tātā’’ti pucchitvā paripuṇṇavassabhāvaṃ ñatvā ticīvaraṃ paṭiyādesi. So paripuṇṇapattacīvaro upasampadaṃ labhi. Athassa acirūpasampannassa satthā cittaniggahe ussāhaṃ janento ‘‘cittaṃ nāmetaṃ nānārammaṇesu dīgharattaṃ cārikaṃ carantaṃ aniggaṇhantassa sotthibhāvo nāma natthi, tasmā aṅkusena mattahatthino viya cittassa niggaṇhane yogo karaṇīyo’’ti vatvā imaṃ gāthamāha –
他母亲劝说他，婆婆戒律严厉地说：『我作为居士无益了』。于是他母亲欢喜说：『好啊，儿啊』，供养丰盛佳肴；又问：『你修习几年了，孩子？』知其修行圆满，便赐予三衣。他获得三衣后受具足戒。不久此位果位已成的导师产生了于心之坚定，言：『心乃多种境相上长久徘徊流动者，难以约束防护，此故应如持钩手者，促进心的约束管理』。于是作此偈说：
§326
326.
三百二十六。
‘‘Idaṃ pure cittamacāri cārikaṃ,
『以前，心如流水般飘荡游走，』
Yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;
欲望所在，随心所欲，随所欢喜。
Tadajjahaṃ niggahessāmi yoniso,
彼时我将如理地制止，约束之。
Hatthippabhinnaṃ viya aṅkusaggaho’’ti.
如同用钩杖约束偏离之象鼻。
Tassattho – idaṃ cittaṃ nāma ito pubbe rūpādīsu ca ārammaṇesu rāgādīnaṃ yena kāraṇena icchati, yatthevassa kāmo uppajjati, tassa vasena yattha kāmaṃ yathāruci carantassa sukhaṃ hoti, tatheva vicaraṇato yathāsukhaṃ dīgharattaṃ cārikaṃ cari, taṃ ajja ahaṃ pabhinnaṃ mattahatthiṃ hatthācariyasaṅkhāto cheko aṅkusaggaho aṅkusena viya yonisomanasikārena niggahessāmi, nāssa vītikkamituṃ dassāmīti.
其意是——此心，名为心，自过去以来在诸色等境界中，因贪欲等因缘而起欲求，欲求所生之处，是心所自在，心随欲好而感受快乐。正如象鼻偏离般，心今将以正念如象牙制杖，谨慎地制止，使之不堕错失。
Desanāvasāne sānunā saddhiṃ dhammassavanāya upasaṅkamantānaṃ bahūnaṃ devatānaṃ dhammābhisamayo ahosi. Sopāyasmā tepiṭakaṃ buddhavacanaṃ uggaṇhitvā mahādhammakathiko hutvā vīsavassasataṃ ṭhatvā sakalajambudīpaṃ saṅkhobhetvā parinibbāyīti.
说法末了，于前来听法众多天众中，法得广大增长。有具寿天人护持三藏佛语，成为通达大法的说法师，历二千余年，遍行诸方诸地，终入般涅槃。
Sānusāmaṇeravatthu pañcamaṃ. · 带沙玛内拉事第五。
6. Pāveyyakahatthivatthu6. 巴韦亚咖象事
Appamādaratāti imaṃ dhammadesanaṃ satthā jetavane viharanto kosalarañño pāveyyakaṃ nāma hatthiṃ ārabbha kathesi.
惭愧戒慎乃是——此法教中，世尊在竹林精舍时，迦尸塞国王，名为波维耶卡，起象征性的制止言论。
So kira hatthī taruṇakāle mahābalo hutvā aparena samayena jarāvātavegabbhāhato hutvā ekaṃ mahantaṃ saraṃ oruyha kalale laggitvā uttarituṃ nāsakkhi. Mahājano taṃ disvā ‘‘evarūpopi nāma hatthī imaṃ dubbalabhāvaṃ patto’’ti kathaṃ samuṭṭhāpesi. Rājā taṃ pavattiṃ sutvā hatthācariyaṃ āṇāpesi – ‘‘gaccha, ācariya, taṃ hatthiṃ kalalato uddharāhī’’ti. So gantvā tasmiṃ ṭhāne saṅgāmasīsaṃ dassetvā saṅgāmabheriṃ ākoṭāpesi. Mānajātiko hatthī vegenuṭṭhāya thale patiṭṭhahi. Bhikkhū taṃ kāraṇaṃ disvā satthu ārocesuṃ. Satthā ‘‘tena, bhikkhave , hatthinā pakatipaṅkaduggato attā uddhaṭo, tumhe pana kilesadugge pakkhandā. Tasmā yoniso padahitvā tumhepi tato attānaṃ uddharathā’’ti vatvā imaṃ gāthamāha –
从前这头象在年少时力量极大，可是在另一时间因年老体衰而受困于泥潭，独自背负着庞大的躯体陷入泥泞难以动弹，无法起身向前。众人见此，便说：‘这头象如今的状况真是象征了衰弱无力。’国王听闻此事，便召来训象师说：‘去吧，师傅，请将这头象从泥潭中救出。’训象师前往那个地方，先是展示战斗头盔并吹响战斗号角。母象见此感到害怕，马上躯体发力站立起来。比库们见状就此事询问佛陀。佛陀曰：“诸比库啊，这头象因前世业障被困泥潭，故此深受困扰；你们今应当断除烦恼的根源。因此应当正智精进，自己也要救护自心。”佛陀说完，随即吟诵此偈：
§327
327.
三百二十七。
‘‘Appamādaratā hotha, sacittamanurakkhatha;
“当具警觉勇猛，守护纯净之心；
Duggā uddharathattānaṃ, paṅke sannova kuñjaro’’ti.
因心自救者，如浸泥潭之象。”
Tattha appamādaratāti satiyā avippavāse abhiratā hotha. Sacittanti rūpādīsu ārammaṇesu attano cittaṃ yathā vītikkamaṃ na karoti, evaṃ rakkhatha. Duggāti yathā so paṅke sanno kuñjaro hatthehi ca pādehi ca vāyāmaṃ katvā paṅkaduggato attānaṃ uddharitvā thale patiṭṭhito, evaṃ tumhepi kilesaduggato attānaṃ uddharatha, nibbānathale patiṭṭhāpethāti attho.
其中“当具警觉勇猛”指的是对念的不断培育而执持不懈，所谓“守护纯净之心”即不令心意染着外境而烦恼生起，如此用心保护。关于“泥潭之象”，如同这头象沉陷泥潭，需要努力用前足后脚猛力挣脱泥沼，才能自救而站稳。比库们应当效法之，对烦恼所困之心如饮泥陷象，须用力奋进自救，才能使心稳健立于涅槃之地。
Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsūti.
说法结束时，诸比库证得阿拉汉果位而坚立不退。
Pāveyyakahatthivatthu chaṭṭhaṃ. · 巴维亚咖象事第六。
7. Sambahulabhikkhuvatthu七、众多比库事
Sace labhethāti imaṃ dhammadesanaṃ satthā pālileyyakaṃ nissāya rakkhitavanasaṇḍe viharanto sambahule bhikkhū ārabbha kathesi. Vatthu yamakavagge ‘‘pare ca na vijānantī’’ti gāthāvaṇṇanāya āgatameva. Vuttañhetaṃ (dha. pa. aṭṭha. 1.5 kosambakavatthu) –
若有人说：“我得到这佛法的宣说，是依靠那守护巴利语的老师，在众多比库集会中开始宣说的。”此事正是应当归于《韦陀经·双重事由品》中“彼者未觉知”诗句的注释所到之处。该说法已被正法所证（见《训诂集·序分·1.5·国桑比经由》），
Tathāgatassa tattha hatthināgena upaṭṭhiyamānassa vasanabhāvo sakalajambudīpe pākaṭo ahosi. Sāvatthinagarato ‘‘anāthapiṇḍiko visākhā mahāupāsikā’’ti evamādīni mahākulāni ānandattherassa sāsanaṃ pahiṇiṃsu ‘‘satthāraṃ no, bhante, dassethā’’ti. Disāvāsinopi pañcasatā bhikkhū vuṭṭhavassā ānandattheraṃ upasaṅkamitvā ‘‘cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā, sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā’’ti yāciṃsu. Thero te bhikkhū ādāya tattha gantvā ‘‘temāsaṃ ekavihārino tathāgatassa santikaṃ ettakehi bhikkhūhi saddhiṃ upasaṅkamanaṃ ayutta’’nti cintetvā te bhikkhū bahi ṭhapetvā ekakova satthāraṃ upasaṅkami. Pālileyyako taṃ disvā daṇḍamādāya pakkhandi. Taṃ satthā oloketvā ‘‘apehi, apehi, pālileyyaka, mā vārayi, buddhupaṭṭhāko eso’’ti āha. So tattheva daṇḍaṃ chaḍḍetvā pattacīvarapaṭiggahaṇaṃ āpucchi. Thero nādāsi. Nāgo ‘‘sace uggahitavatto bhavissati, satthu nisīdanapāsāṇaphalake attano parikkhāraṃ na ṭhapessatī’’ti cintesi. Thero pattacīvaraṃ bhūmiyaṃ ṭhapesi. Vattasampannā hi garūnaṃ āsane vā sayane vā attano parikkhāraṃ na ṭhapenti.
如来那时被象龙侍卫护持的形象，遍布整个须弥洲皆为众所周知。沙瓦提城中，有孤独施主与维萨迦大居士等大家族，供养长老阿难法师，恳求说：“世尊，请您向我们显现。”同样，僧团中亦有五百比库，历时数百雨安居，前来亲近阿难长老，恳求说：“阿难比库长老，世尊昔日教法，我们反复聆听，殊胜极已，今日恳请得以再次亲承世尊前宣说之法。”这位长老接受此诺，思虑说：“三个月独处一处，亲近如来圣者，比库众多聚会接近，共同前往，足以作为献所。”于是诸比库皆退居外处，唯此一人亲近圣者。守护巴利语的老师见状手持法杖，起身离去。世尊见他，语之曰：“巴利语老师，回来，不要莫阻挠，这乃佛所依。”那师遂放下法杖，整衣持钵前来请教。长老未许。象龙内心念及：“若他再任意执着，为佛座石碑正法，已无依托。”长老乃将衣钵置于地上。众长老中，座位或床榻，无一人于座上安放为自己之依靠。
Thero satthāraṃ vanditvā ekamantaṃ nisīdi. Satthā ‘‘ekakova āgatosī’’ti pucchitvā pañcahi bhikkhusatehi āgatabhāvaṃ sutvā ‘‘kahaṃ pana te’’ti pucchitvā ‘‘tumhākaṃ cittaṃ ajānanto bahi ṭhapetvā āgatomhī’’ti vutte ‘‘pakkosāhi ne’’ti āha. Thero tathā akāsi. Satthā tehi bhikkhūhi saddhiṃ paṭisanthāraṃ katvā tehi bhikkhūhi, ‘‘bhante, bhagavā buddhasukhumālo ceva khattiyasukhumālo ca, tumhehi temāsaṃ ekakehi tiṭṭhantehi nisīdantehi ca dukkaraṃ kataṃ, vattapaṭivattakārakopi mukhodakādidāyakopi nāhosi maññe’’ti vutte, ‘‘bhikkhave, pālileyyakahatthinā mama sabbakiccāni katāni. Evarūpañhi sahāyaṃ labhantena ekakova vasituṃ yuttaṃ, alabhantassa ekacārikabhāvova seyyo’’ti vatvā nāgavagge imā gāthā abhāsi –
长老对圣者礼敬后，端坐一旁。圣者问：“你独自来到了。”闻诸比库齐声闻讯已至，问：“你往何处去？你心不明，竟退居外处来了。”长老答言：“愿勿激烈责难。”圣者与比库众共商议，众比库言：“世尊，佛陀及王族二者皆极细腻，依靠单个你与这些独立分别在此逗留及坐住者，显得艰难且烦琐，甚至无互相赠与语句之方便。”世尊言：“比库们，守护巴利语的象龙已替我办理诸事。同行侍者中仅一人同住，已足够，如未得则独行更佳。”遂在象龙品中吟唱此诗：
§328
328.
三百二十八。
‘‘Sace labhetha nipakaṃ sahāyaṃ,
“若得到一位通达的侍从，
Saddhiṃcaraṃ sādhuvihāri dhīraṃ;
同行共处，智慧清明，安然自在；
Abhibhuyya sabbāni parissayāni,
完全克服一切危险苦难，
Careyya tenattamano satīmā.
正念清醒地守护自身安隐。
§329
329.
三百二十九。
‘‘No ce labhetha nipakaṃ sahāyaṃ,
若不能得善友相助，
Saddhiṃcaraṃ sādhuvihāri dhīraṃ;
宜与睿智善行者同行，
Rājāva raṭṭhaṃ vijitaṃ pahāya,
断然舍弃已被国王征服的国家，
Eko care mātaṅgaraññeva nāgo.
唯有一者行事，如母蜘蛛独自劳作。
§330
330.
三百三十。
‘‘Ekassa caritaṃ seyyo,
『一者的行为最为高尚，
Natthi bāle sahāyatā;
愚者无以同行辅佐；
Eko care na ca pāpāni kayirā,
一者独自践行，不作恶事，
Appossukko mātaṅgaraññeva nāgo’’ti.
洁净如同母蜘蛛独自劳作』。
Tattha nipakanti nepakkapaññāya samannāgataṃ. Sādhuvihāri dhīranti bhaddakavihāriṃ paṇḍitaṃ. Parissayānīti tādisaṃ mettāvihāriṃ sahāyaṃ labhanto sīhabyagghādayo pākaṭaparissaye ca rāgabhayadosabhayamohabhayādayo paṭicchannaparissaye cāti sabbeva parissaye abhibhavitvā tena saddhiṃ attamano upaṭṭhitasatī hutvā careyya, vihareyyāti attho.
此处谓俱足于熟练通达之智慧。善于行持者为智者，善良安稳行为者为贤行。所谓安稳者，即如慈爱安住者，是其随伴。狮子、猛虎等显著安稳者以及于贪嗔愚痴诸恶怖畏所隐藏的安稳者都被称为安稳者。总之，各种安稳皆被涵盖，由此而自身内在保持觉知，乃至安住生活，便是其义。
Rājāva raṭṭhanti raṭṭhaṃ hitvā gato mahājanakarājā viya. Idaṃ vuttaṃ hoti – yathā vijitabhūmipadeso rājā ‘‘idaṃ rajjaṃ nāma mahantaṃ pamādaṭṭhānaṃ, kiṃ me rajjena kāritenā’’ti vijitaṃ raṭṭhaṃ pahāya ekakova mahāraññaṃ pavisitvā tāpasapabbajjaṃ pabbajitvā catūsu iriyāpathesu ekakova carati, evaṃ ekakova careyyāti. Mātaṅgaraññeva nāgoti yathā ca ‘‘ahaṃ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, yaṃnūnāhaṃ ekakova gaṇamhā vūpakaṭṭho vihareyya’’nti (mahāva. 467; udā. 35) evaṃ paṭisañcikkhitvā gamanato mātaṅgoti laddhanāmo imasmiṃ araññe ayaṃ hatthināgo yūthaṃ pahāya sabbiriyāpathesu ekakova sukhaṃ carati, evampi ekova careyyāti attho.
国王统治国家则以利益国家众生为念，如广大众人之王。记此语说：犹如大地已被征服时，国王自言‘此大国是大过失之地，我以何德治理乎’，于是舍弃已征服之国，只独入一广大森林，修苦行出家，行于四路之一。意即仅独自行。犹如大象林即是龙，谓‘我独自与象、象母、象崽、幼象及象群安住，食断木枝及草叶，枝叶啃噬不之物，我饮清凉之水，有水生疽者啮我身，如此宜当独行之’。据此思量，于此林中得名大象者，舍弃群体，独行于诸道路间安适无忧，义即独自行也。
Ekassāti pabbajitassa hi pabbajitakālato paṭṭhāya ekībhāvābhiratassa ekakasseva caritaṃ seyyo. Natthi bāle sahāyatāti cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ dasa kathāvatthūni terasa dhutaṅgaguṇāni vipassanāñāṇaṃ cattāro maggā cattāri phalāni tisso vijjā cha abhiññā amatamahānibbānanti ayañhi sahāyatā nāma. Sā bāle nissāya adhigantuṃ na sakkāti natthi bāle sahāyatā. Ekoti iminā kāraṇena sabbiriyāpathesu ekakova careyya, appamattakānipi na ca pāpāni kayirā. Yathā so appossukko nirālayo imasmiṃ araññe mātaṅganāgo icchiticchitaṭṭhāne sukhaṃ carati, evaṃ ekakova hutvā careyya, appamattakānipi na ca pāpāni kareyyāti attho. Tasmā tumhehi patirūpaṃ sahāyaṃ alabhantehi ekacārīheva bhavitabbanti imamatthaṃ dassento satthā tesaṃ bhikkhūnaṃ imaṃ dhammadesanaṃ desesi.
所谓独行者，即自出家时起断绝亲属情爱，独自行为为胜。无有依傍俗人也。此乃小戒、中戒、大戒、十行法、中三苦行（敷特迦）功德、观慧、四正道及其四果，共三明、六阿拉汉通三尊大涅槃，是谓依傍。依傍则不能于俗人处得，不得俗人依傍。因此缘故，宜独行诸道中，不放纵于恶。譬如此象林中大象随意于所欲处安适快乐，亦当如是独自生活，勿造恶业。故尔，汝等应得合适依傍，显此义理，师为诸比库说如此法教。
Desanāvasāne pañcasatāpi te bhikkhū arahatte patiṭṭhahiṃsūti.
说法终了时，即便是五百众比库亦立阿拉汉果。
Sambahulabhikkhuvatthu sattamaṃ. · 众多比库事第七。
8. Māravatthu八、魔事
Atthamhīti imaṃ dhammadesanaṃ satthā himavantapadese araññakuṭikāyaṃ viharanto māraṃ ārabbha kathesi.
此义者，此法教乃世尊当时于喜马拉雅山林中简舍所住，向魔展开说法。
Tasmiṃ kira kāle rājāno manusse pīḷetvā rajjaṃ kārenti. Atha bhagavā adhammikarājūnaṃ rajje daṇḍakaraṇapīḷite manusse disvā kāruññena evaṃ cintesi – ‘‘sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā’’ti, māro pāpimā taṃ bhagavato parivitakkaṃ ñatvā ‘‘samaṇo gotamo ‘sakkā nu kho rajjaṃ kāretu’nti cintesi, idāni rajjaṃ kāretukāmo bhavissati, rajjañca nāmetaṃ pamādaṭṭhānaṃ, taṃ kārente sakkā okāsaṃ labhituṃ, gacchāmi ussāhamassa janessāmī’’ti cintetvā satthāraṃ upasaṅkamitvā āha – ‘‘kāretu, bhante, bhagavā rajjaṃ, kāretu sugato rajjaṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā’’ti. Atha naṃ satthā ‘‘kiṃ pana me tvaṃ, pāpima, passasi, yaṃ maṃ tvaṃ evaṃ vadesī’’ti vatvā ‘‘bhagavatā kho, bhante, cattāro iddhipādā subhāvitā. Ākaṅkhamāno hi bhagavā himavantaṃ pabbatarājaṃ ‘suvaṇṇa’nti adhimucceyya, tañca suvaṇṇameva assa, ahampi kho dhanena dhanakaraṇīyaṃ karissāmi, tumhe dhammena rajjaṃ kāressathā’’ti tena vutte –
当时王者或人众受苦，治理国家。世尊见恶国王处治刑罚苦害众生，慈悲心生，意念曰‘今可治理国者能否不杀生、不偷盗、不邪淫、不妄语，无愁无害正法治乎’。魔鬼识破世尊心念，思‘此沙门果德玛念‘可治理国’，今必欲治理国家，其国即是大过失之地。为取得此地之机，我当生精进’，遂往师前，恳请曰‘请陛下治理国家，亲王愿治，不杀不偷，不作恶言，安守法治’。世尊告曰‘你恶者，汝于我何见？’恶魔复言‘世尊具足四种威力根，意欲于喜马拉雅山顶冠名‘金山’，且其名当为金，吾亦将用财布施行者，为汝等法治国家’。据此所言——
‘‘Pabbatassa suvaṇṇassa, jātarūpassa kevalo;
「彼山中金光色者乃唯一之具足形象；
Dvittāva nālamekassa, iti vidvā samañcare.
乃为世尊知识者训示曰：『彼独自为一者，不复二者』，如是修行行走。
‘‘Yo dukkhamadakkhi yatonidānaṃ,
『若有众生观察痛苦之缘起，
Kāmesu so jantu kathaṃ nameyya;
欲乐之境，彼众生何以为名？』
Upadhiṃ viditvā saṅgoti loke,
于世间识得取着之缚，
Tasseva jantu vinayāya sikkhe’’ti. (saṃ. ni. 1.156) –
彼众生正于自戒训习中调伏。」（《相应部·尼沙古罗品》第一卷第156偈）
Imāhi gāthāhi saṃvejetvā ‘‘añño eva kho, pāpima, tava ovādo, añño mama, tayā saddhiṃ dhammasaṃsandanā nāma natthi, ahañhi evaṃ ovadāmī’’ti vatvā imā gāthā abhāsi –
听闻此等偈颂，便觉震动，复言：『恶劝者唯有一人，彼为恶者；劝导我者亦唯有一人；然而，依此教法之间，合论之处实无第二。吾确实如是劝导』。说此之后，便宣说此等偈颂——
§331
331.
三百三十一。
‘‘Atthamhi jātamhi sukhā sahāyā,
『于此世间众生中，有快乐相伴从生起，
Tuṭṭhī sukhā yā itarītarena;
满足的快乐，彼此各有不同；
Puññaṃ sukhaṃ jīvitasaṅkhayamhi,
功德的快乐，生于生命之终结，
Sabbassa dukkhassa sukhaṃ pahānaṃ.
一切苦难的快乐，是除去苦难。』
§332
332.
三百三十二。
‘‘Sukhā matteyyatā loke,
在世间，所谓的快乐，是中等的快乐，
Atho petteyyatā sukhā;
或者是极端的快乐；
Sukhā sāmaññatā loke,
在世间，快乐是普通的，
Atho brahmaññatā sukhā.
或者是梵行之乐。
§333
333.
三百三十三。
‘‘Sukhaṃ yāva jarāsīlaṃ, sukhā saddhā patiṭṭhitā;
“安乐在于长久的老年德行，安乐在于坚定的信心；
Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukha’’nti.
安乐在于智慧的获得，安乐在于不作恶业。”
Tattha atthamhīti pabbajitassāpi hi cīvarakaraṇādike vā adhikaraṇavūpasamādike vā gihinopi kasikammādike vā balavapakkhasannissitehi abhibhavanādike vā kicce uppanne ye taṃ kiccaṃ nipphādetuṃ vā vūpasametuṃ vā sakkonti, evarūpā sukhā sahāyāti attho. Tuṭṭhī sukhāti yasmā pana gihinopi sakena asantuṭṭhā sandhicchedādīni ārabhanti, pabbajitāpi nānappakāraṃ anesanaṃ. Iti te sukhaṃ na vindantiyeva. Tasmā yā itarītarena parittena vā vipulena vā attano santakena santuṭṭhi, ayameva sukhāti attho. Puññanti maraṇakāle pana yathājjhāsayena pattharitvā katapuññakammameva sukhaṃ. Sabbassāti sakalassapi pana vaṭṭadukkhassa pahānasaṅkhātaṃ arahattameva imasmiṃ loke sukhaṃ nāma.
此中之义，为出家人穿衣用具等所引起的种种烦恼与调伏，以及在家人与家务之中，或依赖权势亲属，或因债务争执，或因各种事务所产生的烦恼，有能消除或调伏这些种种事务之人，谓之“此等安乐”助伴之意。所谓满足之乐，是指就算在家人因权势不满，而产生争执断裂等事，出家人亦经历诸多考验不顺，故彼等无法得此种安乐。因此，谓其他种种宽广的自我之乐，这才是真正的安乐。善业者在临终时，依其心所依止，随所作善业而得安乐。总之，安乐是以断除所有轮回苦恼为基础者，即阿拉汉果，在此世间者谓之安乐。
Matteyyatāti mātari sammā paṭipatti. Petteyyatāti pitari sammā paṭipatti. Ubhayenapi mātāpitūnaṃ upaṭṭhānameva kathitaṃ. Mātāpitaro hi puttānaṃ anupaṭṭhahanabhāvaṃ ñatvā attano santakaṃ bhūmiyaṃ vā nidahanti, paresaṃ vā vissajjenti, ‘‘mātāpitaro na upaṭṭhahantī’’ti nesaṃ nindāpi vaḍḍhati, kāyassa bhedā gūthanirayepi nibbattanti. Ye pana mātāpitaro sakkaccaṃ upaṭṭhahanti, te tesaṃ santakaṃ dhanampi pāpuṇanti, pasaṃsampi labhanti, kāyassa bhedā sagge nibbattanti. Tasmā ubhayampetaṃ sukhanti vuttaṃ. Sāmaññatāti pabbajitesu sammā paṭipatti. Brahmaññatāti bāhitapāpesu buddhapaccekabuddhasāvakesu sammā paṭipattiyeva. Ubhayenapi tesaṃ catūhi paccayehi paṭijagganabhāvo kathito, idampi loke sukhaṃ nāma kathikaṃ.
“孝顺”者，对母亲恰当奉行之意；“悌顺”者，对父亲恰当奉行之意。两者合称即父母恰当供养。父母若知其子不被悉心照料，则舍弃其所爱之子及其财产，甚至谴责曰“父母不曾照顾”，由是增起羞辱，乃至导致身体伤害与疤痕。但若父母恰当照料其子，则所得子女财产、赞誉俱盛，身体圆满安乐升天。因此，双亲供养儿女谓之安乐。所谓“恰当”是指出家人依法修行，“博达”者是不净者以外，佛教、辟支佛及声闻弟子中皆依法修持，且俱有断除因缘之存在，此亦为世间所说之安乐。
Sīlanti maṇikuṇḍalarattavatthādayo hi alaṅkārā tasmiṃ tasmiṃ vaye ṭhitānaṃyeva sobhanti. Na daharānaṃ alaṅkāro mahallakakāle, mahallakānaṃ vā alaṅkāro daharakāle sobhati, ‘‘ummattako esa maññe’’ti garahuppādanena pana dosameva janeti. Pañcasīladasasīlādibhedaṃ pana sīlaṃ daharassāpi mahallakassāpi sabbavayesu sobhatiyeva, ‘‘aho vatāyaṃ sīlavā’’ti pasaṃsuppādanena somanassameva āvahati. Tena vuttaṃ – sukhaṃ yāva jarā sīlanti. Saddhā patiṭṭhitāti lokiyalokuttarato duvidhāpi saddhā niccalā hutvā patiṭṭhitā. Sukho paññāya paṭilābhoti lokiyalokuttarapaññāya paṭilābho sukho. Pāpānaṃakaraṇanti setughātavasena pana pāpānaṃ akaraṇaṃ imasmiṃ loke sukhanti attho.
戒律如同宝石、臂环、衣服等饰物，只有在各自年龄阶段，才能显现其华美。少年时期的饰物，不适合年老时佩戴；年老时的饰物，也不适合少年佩带。此为不合时宜，反而招致斥责责难。戒律虽有五戒、十戒等不同种类，却普遍适合少年与年长各阶段者，因而被赞称“啊，这人真有戒律”，令人心生欢喜。因此有言，“安乐在于长久之戒律”。坚定信心，即世间与出世间二种信心皆专一坚固而住。安乐即智慧之所得，即世间与出世间智慧之得。弃恶业，如同桥梁被破坏之意，即于此世间不作恶业者谓之安乐。
Desanāvasāne bahūnaṃ devatānaṃ dhammābhisamayo ahosīti.
说法结束时，多位天人皆因听闻真理而生起欢喜。
Māravatthu aṭṭhamaṃ. · 魔事第八。
Nāgavaggavaṇṇanā niṭṭhitā. · 象品注释完毕。
Tevīsatimo vaggo. · 第二十三品。