8. Sahassavaggo · 8. 千品义注
7. Arahantavaggo第七 阿拉汉品
1. Jīvakapañhavatthu一、基瓦咖问事
Gataddhinoti imaṃ dhammadesanaṃ satthā jīvakambavane viharanto jīvakena puṭṭhapañhaṃ ārabbha kathesi. Jīvakavatthu khandhake (mahāva. 326 ādayo) vitthāritameva.
世尊在基瓦林园住持期间，啜维卡问起问题，世尊即开始教导此法。此法详见基瓦律篇（大律第326品）内卷详细阐述。
Ekasmiṃ pana samaye devadatto ajātasattunā saddhiṃ ekato hutvā gijjhakūṭaṃ abhiruhitvā paduṭṭhacitto ‘‘satthāraṃ vadhissāmī’’ti silaṃ pavijjhi. Taṃ dve pabbatakūṭāni sampaṭicchiṃsu. Tato bhijjitvā gatā papaṭikā bhagavato pādaṃ paharitvā lohitaṃ uppādesi, bhusā vedanā pavattiṃsu. Bhikkhū satthāraṃ maddakucchiṃ nayiṃsu. Satthā tatopi jīvakambavanaṃ gantukāmo ‘‘tattha maṃ nethā’’ti āha. Bhikkhū bhagavantaṃ ādāya jīvakambavanaṃ agamaṃsu. Jīvako taṃ pavattiṃ sutvā satthu santikaṃ gantvā vaṇapaṭikammatthāya tikhiṇabhesajjaṃ datvā vaṇaṃ bandhitvā satthāraṃ etadavoca – ‘‘bhante, mayā antonagare ekassa manussassa bhesajjaṃ kataṃ, tassa santikaṃ gantvā puna āgamissāmi, idaṃ bhesajjaṃ yāva mamāgamanā baddhaniyāmeneva tiṭṭhatū’’ti. So gantvā tassa purisassa kattabbakiccaṃ katvā dvārapidahanavelāya āgacchanto dvāraṃ na sampāpuṇi. Athassa etadahosi – ‘‘aho mayā bhāriyaṃ kammaṃ kataṃ, yvāhaṃ aññatarassa purisassa viya tathāgatassa pāde tikhiṇabhesajjaṃ datvā vaṇaṃ bandhiṃ, ayaṃ tassa mocanavelā, tasmiṃ amuccamāne sabbarattiṃ bhagavato sarīre pariḷāho uppajjissatī’’ti. Tasmiṃ khaṇe satthā ānandattheraṃ āmantesi – ‘‘ānanda, jīvako sāyaṃ āgacchanto dvāraṃ na sampāpuṇi, ‘ayaṃ vaṇassa mocanavelā’ti pana cintesi, mocesi na’’nti. Thero mocesi, vaṇo rukkhato challi viya apagato. Jīvako antoaruṇeyeva satthu santikaṃ vegena āgantvā ‘‘kiṃ nu kho, bhante, sarīre vo pariḷāho uppanno’’ti pucchi. Satthā ‘‘tathāgatassa kho, jīvaka, bodhimaṇḍeyeva sabbapariḷāho vūpasanto’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
某时，天人德瓦达多与未生怨联合，同登蛇山，怀藏恶意，誓言“我要杀世尊”。两座山峰相互碰撞。恶意溢出，像毒蛇般侵袭世尊足下，激起血流痛苦。比库们担忧护持世尊。有意往基瓦林园寻找世尊说：“请将我领至那里。”比库们带起世尊，前往基瓦林园。基瓦听闻此苦，速往世尊处，为护林木，给予急救药物，束缚林中。对世尊言：“尊敬的，我在城边为一男子制药，待前往之后复来，此药请先为我保留至我返回时。”去毕，完成该男子之事，傍晚时分回去门口，却未至门口。心念：“唉，我做错事了！我为某男子供给药物，如同给予正法足下力量，现施药束林，此刻应是解除束缚时，如若不解，世尊身体必生痛苦。”忽然世尊召大阿阇梨阿难：“阿难，基瓦傍晚至门口迟误，思虑‘是束林时’，实为不解。”大阿阇梨解药，林如树叶般散开。基瓦随即趁暮色疾至世尊处，问：“世尊，您的身体是否生起痛苦？”世尊答：“于如来菩提地，无有一切痛苦。”遂对法开示，并吟诵此偈：
§90
90.
‘‘Gataddhino visokassa, vippamuttassa sabbadhi;
“离恼者，忧恼已尽，不受束缚，尽离一切痛苦；
Sabbaganthappahīnassa, pariḷāho na vijjatī’’ti.
无所有缠结断，痛苦不生于彼。”
Tattha gataddhinoti gatamaggassa kantāraddhā vaṭṭaddhāti dve addhā nāma. Tesu kantārapaṭipanno yāva icchitaṭṭhānaṃ na pāpuṇāti, tāva addhikoyeva, etasmiṃ pana patte gataddhi nāma hoti. Vaṭṭasannissitāpi sattā yāva vaṭṭe vasanti, tāva addhikā eva. Kasmā? Vaṭṭassa akhepitattā. Sotāpannādayopi addhikā eva, vaṭṭaṃ pana khepetvā ṭhito khīṇāsavo gataddhi nāma hoti. Tassa gataddhino. Visokassāti vaṭṭamūlakassa sokassa vigatattā visokassa. Vippamuttassa sabbadhīti sabbesu khandhādidhammesu vippamuttassa, sabbaganthappahīnassāti catunnampi ganthānaṃ pahīnattā sabbāganthappahīnassa. Pariḷāho na vijjatīti duvidho pariḷāho kāyiko cetasiko cāti. Tesu khīṇāsavassa sītuṇhādivasena uppannattā kāyikapariḷāho anibbutova, taṃ sandhāya jīvako pucchati. Satthā pana dhammarājatāya desanāvidhikusalatāya cetasikapariḷāhavasena desanaṃ vinivattento, ‘‘jīvaka, paramatthena evarūpassa khīṇāsavassa pariḷāho na vijjatī’’ti āha.
所谓离恼者，即离开所行之路中重担与束缚。所谓路中重担，即两重束缚：一为困苦，二为环境之束。循苦之路者，不能达其所愿住处，受困于苦，称为“重担”。循环境之束者，众生依住环境生活，环境即为束缚。故重担由此二故而生。即使如初果阿拉汉，若仍著于环境，犹仰赖环境，亦属重担。为何？因离不开环境。初果至上果，环境仍是束缚；而若断绝环境，立于超脱境界者，谓为无染污者，名为离恼。离恼者，即忧愁之苦断除。而尽离者，是断除五取蕴诸结，故谓苦尽离。痛苦不生，分为身体痛苦与心意痛苦。阿拉汉断除贪嗔痴，虽然仍有如寒热病等身体痛苦，但心意痛苦则永不生起。因思维纯净，故世尊以心意痛苦不存在开示，说：“基瓦，实质上断除贪痴者，痛苦绝不生起。”
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
教诲结束后，多数闻者皆得初果果报。
Jīvakapañhavatthu paṭhamaṃ. · 基瓦咖问事为第一。
2. Mahākassapattheravatthu二、大咖萨巴长老事
Uyyuñjantīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahākassapattheraṃ ārabbha kathesi.
「起坐者」者，导师在竹林中安住时，开始对长老大咖萨巴宣说此法。
Ekasmiñhi samaye satthā rājagahe vuṭṭhavasso ‘‘addhamāsaccayena cārikaṃ pakkamissāmī’’ti bhikkhūnaṃ ārocāpesi. Vattaṃ kiretaṃ buddhānaṃ bhikkhūhi saddhiṃ cārikaṃ caritukāmānaṃ ‘‘evaṃ bhikkhū attano pattapacanacīvararajanādīni katvā sukhaṃ gamissantī’’ti ‘‘idāni addhamāsaccayena cārikaṃ pakkamissāmī’’ti bhikkhūnaṃ ārocāpanaṃ. Bhikkhūsu pana attano pattacīvarādīni karontesu mahākassapattheropi cīvarāni dhovi. Bhikkhū ujjhāyiṃsu ‘‘thero kasmā cīvarāni dhovati, imasmiṃ nagare anto ca bahi ca aṭṭhārasa manussakoṭiyo vasanti . Tattha ye therassa na ñātakā, te upaṭṭhākā, ye na upaṭṭhākā, te ñātakā. Te therassa catūhi paccayehi sammānasakkāraṃ karonti. Ettakaṃ upakāraṃ pahāya esa kahaṃ gamissati? Sacepi gaccheyya, māpamādakandarato paraṃ na gamissatī’’ti. Satthā kira yaṃ kandaraṃ patvā nivattetabbayuttake bhikkhū ‘‘tumhe ito nivattatha, mā pamajjitthā’’ti vadati. Taṃ ‘‘māpamādakandara’’nti vuccati, taṃ sandhāyetaṃ vuttaṃ.
一时，导师在王舍城雨季结时对比库们嘱咐说：『我们将在中劣雨季起程行脚。』比库们诚服，愿同诸佛比库共同行脚，心想『比库们取出自己的缁衣、乞钵及缁衣污秽，安然行进。』遂嘱咐比库们说：『如今，我们将在中劣雨季起程行脚。』众比库着手清洗自己的缁衣。比库等诧异：『长老为何洗缁衣？此城里内外约有十八亿人，若长老之亲属，彼为侍者；若非侍者，则为亲属。他们对长老于四种因缘上给予恰当供养。舍弃如此利益，长老将往何处？若远行，别无归处。』导师对此欲再止止步，训诫比库们曰：『你们当回转，不可怠惰远行。』此训诫称为「勿怠惰远行」，遂宣说如是。
Satthāpi cārikaṃ pakkamanto cintesi – ‘‘imasmiṃ nagare anto ca bahi ca aṭṭhārasa manussakoṭiyo vasanti. Manussānaṃ maṅgalāmaṅgalaṭṭhānesu bhikkhūhi gantabbaṃ hoti, na sakkā vihāraṃ tucchaṃ kātuṃ, kaṃ nu kho nivattessāmī’’ti? Athassa etadahosi –‘‘kassapassa hete manussā ñātakā ca upaṭṭhākā ca, kassapaṃ nivattetuṃ vaṭṭatī’’ti. So theraṃ āha – ‘‘kassapa, na sakkā vihāraṃ tucchaṃ kātuṃ, manussānaṃ maṅgalāmaṅgalaṭṭhānesu bhikkhūhi attho hoti, tvaṃ attano parisāya saddhiṃ nivattassū’’ti. ‘‘Sādhu, bhante’’ti thero parisaṃ ādāya nivatti. Bhikkhū upajjhāyiṃsu ‘‘diṭṭhaṃ vo, āvuso, nanu idāneva amhehi vuttaṃ ‘mahākassapo kasmā cīvarāni dhovati, na eso satthārā saddhiṃ gamissatī’ti, yaṃ amhehi vuttaṃ, tadeva jāta’’nti. Satthā bhikkhūnaṃ kathaṃ sutvā nivattitvā ṭhito āha – ‘‘bhikkhave, kiṃ nāmetaṃ kathethā’’ti? ‘‘Mahākassapattheraṃ ārabbha kathema, bhante’’ti attanā kathitaniyāmeneva sabbaṃ ārocesuṃ. Taṃ sutvā satthā ‘‘na, bhikkhave, tumhe kassapaṃ ‘kulesu ca paccayesu ca laggo’ti vadetha, so ‘mama vacanaṃ karissāmī’ti nivatto. Eso hi pubbe patthanaṃ karontoyeva ‘catūsu paccayesu alaggo candūpamo hutvā kulāni upasaṅkamituṃ samattho bhaveyya’nti patthanaṃ akāsi. Natthetassa kule vā paccaye vā laggo, ahaṃ candopamappaṭipadañceva (saṃ. ni. 2.146) ariyavaṃsappaṭipadañca kathento mama puttaṃ kassapaṃ ādiṃ katvā kathesi’’nti āha.
导师欲起程行脚，心念众人：『此城里内外约有十八亿人，人众需比库往诸吉祥利益之地，非得比库安住不可，当为何处回转？』遂知：『因咖萨巴，比库亲属与侍者，利咖萨巴回转。』导师谓此长老曰：『咖萨巴，不能将比库住所荒废，人众在吉祥处有比库利益，汝当携众同回转。』长老受教即回转。比库督促：『诸友今闻，长老大咖萨巴洗缁衣，非与导师同行，乃吾等所言，果然如此。』导师闻此对比库语曰：『比库们，此事何所为？』比库恭敬以自述启白导师说法起端皆由长老大咖萨巴。导师曰：『不，诸比库，汝等不可谓咖萨巴「附属家族与条件」，他宣称「我当遵行导师教诲」而已。此前他曾用四因缘努力，犹如月光般，能近于家族，乃我论述圣门家谱起端，亲授为子咖萨巴等故。』
Bhikkhū satthāraṃ pucchiṃsu – ‘‘bhante, kadā pana therena patthanā ṭhapitā’’ti? ‘‘Sotukāmāttha, bhikkhave’’ti? ‘‘Āma, bhante’’ti. Satthā tesaṃ, ‘‘bhikkhave, ito kappasatasahassamatthake padumuttaro nāma buddho loke udapādī’’ti vatvā padumuttarapādamūle tena ṭhapitapatthanaṃ ādiṃ katvā sabbaṃ therassa pubbacaritaṃ kathesi. Taṃ therapāḷiyaṃ (theragā. 1054 ādayo) vitthāritameva. Satthā pana imaṃ therassa pubbacaritaṃ vitthāretvā ‘‘iti kho, bhikkhave, ahaṃ candopamappaṭipadañceva ariyavaṃsappaṭipadañca mama puttaṃ kassapaṃ ādiṃ katvā kathesiṃ, mama puttassa kassapassa paccayesu vā kulesu vā vihāresu vā pariveṇesu vā laggo nāma natthi , pallale otaritvā tattha caritvā gacchanto rājahaṃso viya katthaci alaggoyeva mama putto’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
比库向导师问曰：『尊者，何时立此起端？』导师答曰：『为欲令闻者知，诸比库，于一亿劫前有佛名为跋菩多，他始立此起端，长老昔事皆由此展开。』此乃《长老传》所详述。导师述完此长老先行事迹后说道：『是故，诸比库，我以月光譬喻圣门家谱起端，谓吾子咖萨巴无所谓依附于家族或条件，勇悍如纷飞之天鹅，于芦洲幽谷自适行住，犹如丹顶鹤亦无依附。』
§91
91.
‘‘Uyyuñjanti satīmanto, na nikete ramanti te;
「念念坚固者安住，不在诸处游乐；
Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te’’ti.
如天鹅舍弃芦洲，渐渐走离彼处。」
Tattha uyyuñjanti satīmantoti sativepullappattā khīṇāsavā attanā paṭividdhaguṇesu jhānavipassanādīsu āvajjanasamāpajjanavuṭṭhānādhiṭṭhānapaccavekkhaṇāhi yuñjanti ghaṭenti. Na nikete ramanti teti tesaṃ ālaye rati nāma natthi. Haṃsāvāti desanāsīsametaṃ, ayaṃ panettha attho – yathā gocarasampanne pallale sakuṇā attano gocaraṃ gahetvā gamanakāle ‘‘mama udakaṃ, mama padumaṃ, mama uppalaṃ, mama kaṇṇikā’’ti tasmiṃ ṭhāne kañci ālayaṃ akatvā anapekkhāva taṃ ṭhānaṃ pahāya uppatitvā ākāse kīḷamānā gacchanti; evamevaṃ khīṇāsavā yattha katthaci viharantāpi kulādīsu alaggā eva viharitvā gamanasamayepi taṃ ṭhānaṃ pahāya gacchantā ‘‘mama vihāro, mama pariveṇaṃ, mamūpaṭṭhākā’’ti anālayā anupekkhāva gacchanti. Okamokanti ālayālayaṃ, sabbālaye pariccajantīti attho.
于彼，即是具足正念者，其正念扩展显现，已断除污染，于身心所成之禅定与内观等法，凭借之由起、增、住与灭等境界的观照力运用，勤于修持，涵摄内心，成就觉知。彼等不安于固定之所，不于任何住所安乐。所谓住所之乐不存在于彼处。譬如有比喻者，如同鸟类于适合草地之境界，展翅而飞，行时心念“这是我的水域，这是我的莲花，这里是我的菖蒲，我的花草”，然而在此地未建住所，不挂怀顾，弃去此地，起而翱翔于空中。断除烦恼者，无论于何处住，即便祖土之家皆舍弃，仅凭行住之便，亦舍弃此处，离去时心无所有，“这是我的住所，我的领土，我的依止”皆无所执，保持无执无碍。此所谓迁移住所、放弃一切住所的意涵。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
法的宣说结束，诸多得初果之人等随之出現。
Mahākassapattheravatthu dutiyaṃ. · 大咖萨巴长老事为第二。
3. Belaṭṭhasīsattheravatthu三、贝喇踏西萨长老事
Yesaṃsannicayo natthīti imaṃ dhammadesanaṃ satthā jetavane viharanto āyasmantaṃ belaṭṭhasīsaṃ ārabbha kathesi.
由于其集会未成，故于这部法之讲说时，尊者世亲在捷林精舍起始此事。
So kirāyasmā antogāme ekaṃ vīthiṃ piṇḍāya caritvā bhattakiccaṃ katvā puna aparaṃ vīthiṃ caritvā sukkhaṃ kūraṃ ādāya vihāraṃ haritvā paṭisāmetvā ‘‘nibaddhaṃ piṇḍapātapariyesanaṃ nāma dukkha’’nti katipāhaṃ jhānasukhena vītināmetvā āhārena atthe sati taṃ paribhuñjati. Bhikkhū ñatvā ujjhāyitvā tamatthaṃ bhagavato ārocesuṃ. Satthā etasmiṃ nidāne āyatiṃ sannidhikāraparivajjanatthāya bhikkhūnaṃ sikkhāpadaṃ paññapetvāpi therena pana apaññatte sikkhāpade appicchataṃ nissāya katattā tassa dosābhāvaṃ pakāsento anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
彼尊者是也，于内院一巷乞食，食毕，复术他巷游行，承得舒适之座，辞别住处，谓曰：“执着于乞食搜求名曰苦”，数日以禅定之乐摆脱此苦，以食随其义而摄受。比库们知晓后，联络彼方，向世尊报告此事。世尊因这因缘，为保持长远集会之和睦，虽已立戒律，然尊者未曾请示，依此不请示之行为，显露其非过，世尊反而加深其因缘，演讲法义，并作此偈言——
§92
92.
‘‘Yesaṃ sannicayo natthi, ye pariññātabhojanā;
『无集会而言，已广悟食者；
Suññato animitto ca, vimokkho yesaṃ gocaro;
空无相无迹，解脱乃其境。』
Ākāseva sakuntānaṃ, gati tesaṃ durannayā’’ti.
『像天空中飞翔的鸟类，其去向难以捕捉』。
Tattha sannicayoti dve sannicayā – kammasannicayo ca, paccayasannicayo ca. Tesu kusalākusalakammaṃ kammasannicayo nāma, cattāro paccayā paccayasannicayo nāma. Tattha vihāre vasantassa bhikkhuno ekaṃ guḷapiṇḍaṃ, catubhāgamattaṃ sappiṃ, ekañca taṇḍulanāḷiṃ ṭhapentassa paccayasannicayo natthi, tato uttari hoti. Yesaṃ ayaṃ duvidhopi sannicayo natthi. Pariññātabhojanāti tīhi pariññāhi pariññātabhojanā. Yāguādīnañhi yāgubhāvādijānanaṃ ñātapariññā, āhāre paṭikūlasaññāvasena pana bhojanassa parijānanaṃ tīraṇapariññā, kabaḷīkārāhāre chandarāgaapakaḍḍhanañāṇaṃ pahānapariññā. Imāhi tīhi pariññāhi ye pariññātabhojanā. Suññato animitto cāti ettha appaṇihitavimokkhopi gahitoyeva. Tīṇipi cetāni nibbānasseva nāmāni. Nibbānañhi rāgadosamohānaṃ abhāvena suññato, tehi ca vimuttanti suññato vimokkho, tathā rāgādinimittānaṃ abhāvena animittaṃ, tehi ca vimuttanti animitto vimokkho, rāgādipaṇidhīnaṃ pana abhāvena appaṇihitaṃ , tehi ca vimuttanti appaṇihito vimokkhoti vuccati. Phalasamāpattivasena taṃ ārammaṇaṃ katvā viharantānaṃ ayaṃ tividho vimokkho yesaṃ gocaro. Gati tesaṃ durannayāti yathā nāma ākāsena gatānaṃ sakuṇānaṃ padanikkhepassa adassanena gati durannayā na sakkā jānituṃ, evameva yesaṃ ayaṃ duvidho sannicayo natthi, imāhi ca tīhi pariññāhi pariññātabhojanā, yesañca ayaṃ vuttappakāro vimokkho gocaro, tesaṃ tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsāti imesu pañcasu koṭṭhāsesu iminā nāma gatāti gamanassa apaññāyanato gati durannayā na sakkā paññāpetunti.
此中『相会』分为两种：一为业相会，二为缘相会。善恶业的聚合称为业相会，四种缘成为缘相会。譬如一个比库居住处放置一块麦饭团、四分量的布料和一根稻草，缘相会并不成立，于是布料倒置。此乃无两者相会的例子。所谓『圆满知食』者，指具三种圆满知慧。第一，由供养等起因所知的亲属圆满知；第二，由对食物生起厌恶见而生的辨别圆满知；第三，由断除对劣食的嗜欲、贪爱、憎恶所生的离弃圆满知。这三种知慧合称为圆满知食。所谓空无相，则是指无染无碍的解脱。此三心识即涅槃之名。涅槃因无贪嗔痴等烦恼，故称空性；以彼因缘离，则称为空性解脱；对烦恼不起缘，故称为无相；以其解脱，谓之无相解脱；对烦恼既无缘，故作无染；以其解脱，谓之无染解脱。以果位完成为缘而生活者，此为三种解脱，可以修习。『去向难测』者，譬如飞鸟在空中其去向不可知；同样此二种无相会者、三种圆满知食者及上述所说的解脱，均不明了其境，去向难测。此中存在三世、四生源、五有道、七识所依及九恒住等五大部类，在此五类之中，其行即无明不辨故，去向难以洞察和教授。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
授法结束时，许多弟子得生初果等果报。
Belaṭṭhasīsattheravatthu tatiyaṃ. · 贝喇踏西萨长老事 第三
4. Anuruddhattheravatthu4. 阿努儒达长老事
Yassāsavāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto anuruddhattheraṃ ārabbha kathesi.
所谓『业』，是指出世间之法，佛陀于竹林中住处时，向阿努儒达长老开示此义。
Ekasmiñhi divase thero jiṇṇacīvaro saṅkārakūṭādīsu cīvaraṃ pariyesati. Tassa ito tatiye attabhāve purāṇadutiyikā tāvatiṃsabhavane nibbattitvā jālinī nāma devadhītā ahosi. Sā theraṃ coḷakāni pariyesamānaṃ disvā therassa atthāya terasahatthāyatāni catuhatthavitthatāni tīṇi dibbadussāni gahetvā ‘‘sacāhaṃ imāni iminā nīhārena dassāmi, thero na gaṇhissatī’’ti cintetvā tassa coḷakāni pariyesamānassa purato ekasmiṃ saṅkārakūṭe yathā nesaṃ dasantamattameva paññāyati, tathā ṭhapesi. Thero tena maggena coḷakapariyesamānaṃ caranto nesaṃ dasantaṃ disvā tattheva gahetvā ākaḍḍhamāno vuttappamāṇāni dibbadussāni disvā ‘‘ukkaṭṭhapaṃsukūlaṃ vata ida’’nti ādāya pakkāmi. Athassa cīvarakaraṇadivase satthā pañcasatabhikkhuparivāro vihāraṃ gantvā nisīdi, asītimahātherāpi tattheva nisīdiṃsu, cīvaraṃ sibbetuṃ mahākassapatthero mūle nisīdi, sāriputtatthero majjhe, ānandatthero agge, bhikkhusaṅgho suttaṃ vaṭṭesi, satthā sūcipāsake āvuṇi, mahāmoggallānatthero yena yena attho, taṃ taṃ upanento vicari.
某日，一位长老衣衫破旧，于祭坛等处寻找布料。此前，他在三世诸天所在的忉利天宫，曾有天女名为『罗网』护持他。此女见长老寻找布匹，便采集十三肘、四肘又三肘长和三种妙天花授与他，并心念：“以此布予其作为袈裟，长老必不拒之。”她将布置于一处祭坛上。长老由此开始收集布匹，见到如同示现舍利之天花，即予取用。某日，佛陀携五百比库弟子赴寺安坐，众长老亦在座。大咖萨巴长老坐于根基处，沙利子长老居中，阿难长老居首，僧团诵经，佛陀指示施者，摩嘎剌那长老宣说各自所应义理。
Devadhītāpi antogāmaṃ pavisitvā ‘‘bhontā ayyassa no anuruddhattherassa cīvaraṃ karonto satthā asītimahāsāvakaparivuto pañcahi bhikkhusatehi saddhiṃ vihāre nisīdi, yāguādīni ādāya vihāraṃ gacchathā’’ti bhikkhaṃ samādapesi. Mahāmoggallānattheropi antarābhatte mahājambupesiṃ āhari, pañcasatā bhikkhū parikkhīṇaṃ khādituṃ nāsakkhiṃsu. Sakko cīvarakaraṇaṭṭhāne bhūmiparibhaṇḍamakāsi, bhūmi alattakarasarañjitā viya ahosi. Bhikkhūhi paribhuttāvasesānaṃ yāgukhajjakabhattānaṃ mahārāsi ahosi. Bhikkhū ujjhāyiṃsu ‘‘ettakānaṃ bhikkhūnaṃ kiṃ evaṃbahukehi yāguādīhi, nanu nāma pamāṇaṃ sallakkhetvā ettakaṃ nāma āharathā’’ti ñātakā ca upaṭṭhākā ca vattabbā siyuṃ, anuruddhatthero attano ñātiupaṭṭhākānaṃ bahubhāvaṃ ñāpetukāmo maññe’’ti, atha ne satthā ‘‘kiṃ, bhikkhave, kathethā’’ti pucchitvā, ‘‘bhante, idaṃ nāmā’’ti vutte ‘‘kiṃ pana tumhe, bhikkhave, ‘idaṃ anuruddhena āharāpita’nti maññathā’’ti? ‘‘Āma, bhante’’ti. ‘‘Na, bhikkhave, mama putto anuruddho evarūpaṃ vadeti. Na hi khīṇāsavā paccayapaṭisaṃyuttaṃ kathaṃ kathenti, ayaṃ pana piṇḍapāto devatānubhāvena nibbatto’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
天女罗网亦进入庙中，以尊敬语对众说：“尊者阿努儒达长老正在作袈裟，师尊与五百众多大弟子同坐于此，愿以供养等前来寺内。”摩嘎剌那长老托人持宝杖进入寺内，五百比库已无法进食。萨咖天帝在袈裟造作处修整地面，地面如同铺上细尘之象。因是比库众多，聚集大量祭品。众比库躁动说：“如此众多比库为何带来如此多供养？莫非因未定数量而随意带来？”执事和警卫皆言：“我想尊者不愿告知其亲友数量。”佛陀问：“尊者，汝是如何作此袈裟？”答曰：“世尊，此名曰……”，佛陀又问：“诸比库中，汝皆认为‘此乃阿努儒达所奉献’，是耶？”答曰：“是，世尊。”佛陀言：“非也，比库们，吾子阿努儒达不会如此言说。因未灭烦恼，以缘说，于此乃因诸天感应故乞食。”佛陀随后详说此义理，并作偈开示—
§93
93.
‘‘Yassāsavā parikkhīṇā, āhāre ca anissito;
『若断尽烦恼者，亦不依赖饮食』，
Suññato animitto ca, vimokkho yassa gocaro;
『空无所有无相者，其解脱境地是也』，
Ākāseva sakuntānaṃ, padaṃ tassa durannaya’’nti.
『如同空中飞鸟，其足难以追踪』。」
Tattha yassāsavāti yassa cattāro āsavā parikkhīṇā. Āhāre ca anissitoti āhārasmiñca taṇhādiṭṭhinissayehi anissito. Padaṃ tassa durannayanti yathā ākāse gacchantānaṃ sakuṇānaṃ ‘‘imasmiṃ ṭhāne pādehi akkamitvā gatā, idaṃ ṭhānaṃ urena paharitvā gatā, idaṃ sīsena, idaṃ pakkhehī’’ti na sakkā ñātuṃ, evameva evarūpassa bhikkhuno ‘‘nirayapadena vā gato, tiracchānayonipadena vā’’tiādinā nayena padaṃ paññāpetuṃ nāma na sakkoti.
此中所言『断尽烦恼者』者，即其四种烦恼断尽。所谓『不依赖饮食』，谓于饮食中不生渴爱及见执为所依止。所谓『其足难以追踪』，如同空中飞翔的鸟，取脚踏于处而去，或以翅膀击之，或以头击之，或以翼击之，皆不可知。比库于此如彼，虽言已至地狱道或饿鬼道等，因其所生之境非寻常之处，故不可以行迹示知其所至，然此为譬喻。
Desanāvasāne bahū sotāpatti phalādīni pāpuṇiṃsūti.
此法宣说终结时，众多断流果等皆已获得。
Anuruddhattheravatthu catutthaṃ. · 阿努儒达长老事 第四
5. Mahākaccāyanattheravatthu5. 玛哈咖吒那长老事
Yassindriyānīti imaṃ dhammadesanaṃ satthā pubbārāme viharanto mahākaccāyanattheraṃ ārabbha kathesi.
所谓『断欲根』，是指导师在昔日静居之所，宣说此法，发起于长老大咖吒那处。
Ekasmiñhi samaye bhagavā mahāpavāraṇāya migāramātuyā pāsādassa heṭṭhā mahāsāvakaparivuto nisīdi. Tasmiṃ samaye mahākaccāyanatthero avantīsu viharati. So panāyasmā dūratopi āgantvā dhammassavanaṃ paggaṇhātiyeva. Tasmā mahātherā nisīdantā mahākaccāyanattherassa āsanaṃ ṭhapetvā nisīdiṃsu. Sakko devarājā dvīhi devalokehi devaparisāya saddhiṃ āgantvā dibbagandhamālādīhi satthāraṃ pūjetvā ṭhito mahākaccāyanattheraṃ adisvā kiṃ nu kho mama, ayyo, na dissati, sādhu kho panassa sace āgaccheyyāti. Theropi taṃ khaṇaññeva āgantvā attano āsane nisinnameva attānaṃ dassesi. Sakko theraṃ disvā gopphakesu daḷhaṃ gahetvā ‘‘sādhu vata me, ayyo, āgato, ahaṃ ayyassa āgamanameva paccāsīsāmī’’ti vatvā ubhohi hatthehi pāde sambāhitvā gandhamālādīhi pūjetvā vanditvā ekamantaṃ aṭṭhāsi. Bhikkhū ujjhāyiṃsu. ‘‘Sakko mukhaṃ oloketvā sakkāraṃ karoti, avasesamahāsāvakānaṃ evarūpaṃ sakkāraṃ akaritvā mahākaccāyanaṃ disvā vegena gopphakesu gahetvā ‘sādhu vata me, ayyo, āgato, ahaṃ ayyassa āgamanameva paccāsīsāmī’ti vatvā ubhohi hatthehi pāde sambāhitvā pūjetvā vanditvā ekamantaṃ ṭhito’’ti. Satthā tesaṃ taṃ kathaṃ sutvā, ‘‘bhikkhave, mama puttena mahākaccāyanena sadisā indriyesu guttadvārā bhikkhū devānampi manussānampi piyāyevā’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
一时，世尊在大比闭关时，住于鹿母王宫下方，周围有众多大弟子。一时，长老玛哈咖吒那住在阿阇世国境内。该尊者远道而来，专心听法受教。于是诸大长老在座，特地为长老玛哈咖吒那安设座位，恭敬而坐。萨咖天帝携两位天界众天，与天众一同来到，手捧天香花等，恭敬礼敬导师，站立在长老玛哈咖吒那面前，说：“尊者，难道我看不见您吗？若尊者愿意来，我实在欢迎。”那长老稍瞬即至，坐于自己座位处，自显身形。萨咖见此，将长老紧紧护于怀中，说：“尊者，欢喜啊，您已来到，我必护卫尊者的来临。”并以双手触摸其足，供养天香花，顶礼敬拜，后立于一旁。比库们欢喜称赞：“萨咖饱含敬意看望长老，诸根完具的大弟子们若无此敬，见到长老即刻护于怀中，说‘欢喜啊尊者，您已来到，我护卫您的来临’，并手敬足，供养礼拜而立。”世尊闻此，即告众比库：“比库们，我之子玛哈咖吒那，诸根净具，有如车夫驾驭之缰绳，令根门安住稳固；是以比库们，那诸根如驾驭之缰绳甚为可爱，不论人天俱敬之。”世尊说讫，具足正念正智，深入思惟而开示，如是偈曰——
§94
94.
‘‘Yassindriyāni samathaṅgatāni,
“彼根门如同安稳驰驭之车缰，
Assā yathā sārathinā sudantā;
犹如车夫精明良善驾御，
Pahīnamānassa anāsavassa,
放下傲慢，断除三毒垢染，
Devāpi tassa pihayanti tādino’’ti.
连天天人亦敬护如是者。”
Tassattho – yassa bhikkhuno chekena sārathinā sudantā assā viya cha indriyāni samathaṃ dantabhāvaṃ nibbisevanabhāvaṃ gatāni, tassa navavidhaṃ mānaṃ pahāya ṭhitattā pahīnamānassa catunnaṃ āsavānaṃ abhāvena anāsavassa. Tādinoti tādibhāvasaṇṭhitassa tathārūpassa devāpi pihayanti, manussāpi dassanañca āgamanañca patthentiyevāti.
此意者，即指比库当如车夫良善驾驭诸根，令根门调伏安堵，舍弃傲慢，以断尽四种愚痴烦恼，成为无染清净；如是之人，天人亦加护念，人间亦敬重其来往、显现。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
于说法结束时，众多比库获得初果等多种果报。
Mahākaccāyanattheravatthu pañcamaṃ. · 玛哈咖吒那长老事 第五
6. Sāriputtattheravatthu6. 沙利子长老事
Pathavisamoti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.
世尊在杰陀洹林中安住时，从沙利长老开始，发起讲述这部佛法说法。
Ekasmiñhi samaye āyasmā sāriputto vuṭṭhavasso cārikaṃ pakkamitukāmo bhagavantaṃ āpucchitvā vanditvā attano parivārena saddhiṃ nikkhami. Aññepi bahū bhikkhū theraṃ anugacchiṃsu. Thero ca nāmagottavasena paññāyamāne bhikkhū nāmagottavasena kathetvā nivattāpesi. Aññataro nāmagottavasena apākaṭo bhikkhu cintesi – ‘‘aho vata mampi nāmagottavasena paggaṇhanto kathetvā nivattāpeyyā’’ti thero mahābhikkhusaṅghassa antare taṃ na sallakkhesi. So ‘‘aññe viya bhikkhū na maṃ paggaṇhātī’’ti there āghātaṃ bandhi. Therassapi saṅghāṭikaṇṇo tassa bhikkhuno sarīraṃ phusi, tenāpi āghātaṃ bandhiyeva. So ‘‘dāni thero vihārūpacāraṃ atikkanto bhavissatī’’ti ñatvā satthāraṃ upasaṅkamitvā ‘‘āyasmā maṃ, bhante, sāriputto tumhākaṃ aggasāvakomhīti kaṇṇasakkhaliṃ bhindanto viya paharitvā akhamāpetvāva cārikaṃ pakkanto’’ti āha. Satthā theraṃ pakkosāpesi.
一时，具寿沙利长老因想出外托缽乞食，询问世尊后，礼敬毕，当即与随从比库一同离开。众多比库也跟随长老而去。长老被指定以姓名和氏族为代表比库，遍访比库，依姓名氏族逐一说明后，返回。有一比库因姓名氏族不详而心生疑虑，思惟道：“如果也有人凭姓名氏族识别我并告知我就好了。”然而长老在众多比库中未向此比库表明其身份。那比库以为“其他比库不会认出我”，于是心生愤恨。长老衣襟边碰触那比库身体，亦令其心生怨恨。长老知道此后环境将有所改变，便前往世尊处，报告此事，说：“具寿沙利长老像将断裂耳膜般击打，令我失聪，使我出外托缽乞食。”世尊责备长老。
Tasmiṃ khaṇe mahāmoggallānatthero ca ānandatthero ca cintesuṃ – ‘‘amhākaṃ aggajeṭṭhabhātarā imassa bhikkhuno apahaṭabhāvaṃ satthā no na jānāti, sīhanādaṃ pana nadāpetukāmo bhavissatīti parisaṃ sannipātāpessāmā’’ti. Te kuñcikahatthā pariveṇadvārāni vivaritvā ‘‘abhikkamathāyasmanto , abhikkamathāyasmanto, idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī’’ti (a. ni. 9.11) mahābhikkhusaṅghaṃ sannipātesuṃ. Theropi āgantvā satthāraṃ vanditvā nisīdi. Atha naṃ satthā tamatthaṃ pucchi. Thero ‘‘nāyaṃ bhikkhu mayā pahaṭo’’ti avatvāva attano guṇakathaṃ kathento ‘‘yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā’’ti vatvā ‘‘seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti, asucimpi nikkhipantī’’tiādinā nayena attano pathavīsamacittatañca āpotejovāyo rajoharaṇacaṇḍālakumārakausabhachinnavisāṇasamacittatañca ahikuṇapādīhi viya attano kāyena aṭṭiyanañca medakathālikā viya attano kāyapariharaṇañca pakāsesi. Imāhi ca pana navahi upamāhi there attano guṇe kathente navasupi ṭhānesu udakapariyantaṃ katvā mahāpathavī kampi. Rajoharaṇacaṇḍālakumārakamedakathāliko pamānaṃ pana āharaṇakāle puthujjanā bhikkhū assūni sandhāretuṃ nāsakkhiṃsu, khīṇāsavānaṃ dhammasaṃvego udapādi.
此时，大摩诃迦纶那长老和阿难长老思维道：“我们这些同道中最尊贵的师弟，被认作有缺陷，世尊不会不知，必定让整体众僧产生轰动。”遂携杖开扉，大呼：“诸长老出家人，现在具寿沙利长老必当在世尊前发出狮吼般大响。”（出典阿毗尼婆舍那9.11）众长老聚集。长老来到，礼敬世尊而坐。世尊问及此事。长老说：“此比库非我失聪者。”接着讲述自己优点，言及身体若未具身念，必定迅速出外托缽乞食。比喻如世尊将纯净与浊土分别置放，比喻自己身体如浊世隐现之灰烬、红烙和染布，他用不洁之足步行，令身体污浊如泥。用这九种譬喻形容自己品德。言毕乃于九处比喻中灌水，令大地震动。以红烙布等作比，世俗比库未能信服，已证断尽烦恼者因觉察法起。
There attano guṇaṃ kathenteyeva abbhācikkhanakassa bhikkhuno sakalasarīre ḍāho uppajji, so tāvadeva bhagavato pādesu patitvā attano abbhācikkhanadosaṃ pakāsetvā accayaṃ desesi. Satthā theraṃ āmantetvā, ‘‘sāriputta, khama imassa moghapurisassa, yāvassa sattadhā muddhā na phalatī’’ti āha. Thero ukkuṭikaṃ nisīditvā añjaliṃ paggayha ‘‘khamāmahaṃ, bhante, tassa āyasmato, khamatu ca me so āyasmā, sace mayhaṃ doso atthī’’ti āha. Bhikkhū kathayiṃsu ‘‘passatha dānāvuso, therassa anopamaguṇaṃ, evarūpassa nāma musāvādena abbhācikkhanakassa bhikkhuno upari appamattakampi kopaṃ vā dosaṃ vā akatvā sayameva ukkuṭikaṃ nisīditvā añjaliṃ paggayha khamāpetī’’ti. ‘‘Satthā taṃ kathaṃ sutvā, bhikkhave, kiṃ kathethā’’ti pucchitvā ‘‘idaṃ nāma, bhante’’ti vutte, ‘‘na bhikkhave, sakkā sāriputtasadisānaṃ kopaṃ vā dosaṃ vā uppādetuṃ , mahāpathavīsadisaṃ, bhikkhave, indakhīlasadisaṃ pasannaudakarahadasadisañca sāriputtassa citta’’nti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
长老自说优点时，忽然有比库身上起火，火焰烧遍全身。该比库倒于世尊足下，显露其过失后，遂庄严诠释佛法。世尊召见长老，言：“沙利长老，原谅这无知愚人，他七种胡言，果无益处。”长老坐于石阶，双手合十，叙述：“请世尊及具寿长老原谅我，倘若我有过失。”众比库告诫说：“看啊，尊者具绝妙美德，绝无谎言，以他愚昧比库之上，不动心意，不生恼怒，坐于石阶，合掌恳求宽恕。”世尊听闻后告诫比库：“诸比库，汝等如何处理此事？”答曰：“这就是因由，世尊。”世尊言：“诸比库，无须生起对沙利长老相似之恼怒，心怀纯澈明净，如对大地如食水清澈之心。”于是思惟正法，修持正行，讲说此偈：
§95
95.
‘‘Pathavisamo no virujjhati,
“大地震动未曾止息,
Indakhilupamo tādi subbato;
如同地上的泥块一般脏污；
Rahadova apetakaddamo,
像夜晚的黑暗难以揭示，
Saṃsārā na bhavanti tādino’’ti.
因此，这样的人不会落入轮回。
Tassattho – bhikkhave, yathā nāma pathaviyaṃ sucīni gandhamālādīnipi nikkhipanti, asucīni muttakarīsādīnipi nikkhipanti, yathā nāma nagaradvāre nikhātaṃ indakhīlaṃ dārakādayo omuttentipi ūhadantipi, apare pana taṃ gandhamālādīhi sakkaronti. Tattha pathaviyā indakhīlassa ca neva anurodho uppajjati, na virodho; evameva yvāyaṃ khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi, vatānaṃ sundaratāya subbato. So ‘‘ime maṃ catūhi paccayehi sakkaronti, ime pana na sakkarontī’’ti sakkārañca asakkārañca karontesu neva anurujjhati, no virujjhati, atha kho pathavisamo ca indakhilupamo eva ca hoti. Yathā ca apagatakaddamo rahado pasannodako hoti, evaṃ apagatakilesatāya rāgakaddamādīhi akaddamo vippasannova hoti. Tādinoti tassa pana evarūpassa sugatiduggatīsu saṃsaraṇavasena saṃsārā nāma na hontīti.
所以，比库们，正如人们往地上放置香花链等洁净之物，也放置污秽的堆积物，正如城门口若堆满泥块，孩童们会踢开，还有人用香花链等来触碰、装饰它。在这里，泥块与地面之间既无吸引也无排斥，如此这般，染污已尽的比库对于八种世间法，保持不动摇的态度，有如风的清爽明净。他心想：‘这些与我有关系，这些与我无关。’但对待有关系与无关系者之间既无倾向依附，也无敌对反感。如此，地面与泥块似乎成为同一体。又如一切染污已尽的比库，之于分别散去的贪欲之火，心境清净平和，正如清澈的水一样清凉安宁。这种所谓的“如此”等，其实是指此人于善恶、苦乐等诸境界轮回道路上已无所入故，称之为“轮回不在”。
Desanāvasāne nava bhikkhusahassāni saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti.
在讲经结束时，与九千比库共聚一处，凭大彻大悟得至阿拉汉果。
Sāriputtattheravatthu chaṭṭhaṃ. · 沙利子长老事第六。
7. Kosambivāsītissattherasāmaṇeravatthu7. 国桑比住者帝萨长老沙玛内拉事
Santaṃ tassa manaṃ hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattherassa sāmaṇeraṃ ārabbha kathesi.
其心安详，于此佛法说教之时，居于揭德林，尊者三师开始教诲沙玛内拉。
Eko kira kosambivāsī kulaputto satthu sāsane pabbajitvā laddhupasampado ‘‘kosambivāsītissatthero’’ti paññāyi. Tassa kosambiyaṃ vuṭṭhavassassa upaṭṭhāko ticīvarañceva sappiphāṇitañca āharitvā pādamūle ṭhapesi. Atha naṃ thero āha – ‘‘kiṃ idaṃ upāsakā’’ti. ‘‘Nanu mayā, bhante, tumhe vassaṃ vāsitā, amhākañca vihāre vuṭṭhavassā imaṃ lābhaṃ labhanti, gaṇhatha, bhante’’ti. ‘‘Hotu, upāsaka, na mayhaṃ iminā attho’’ti. ‘‘Kiṃ kāraṇā, bhante’’ti? ‘‘Mama santike kappiyakārako sāmaṇeropi natthi, āvuso’’ti. ‘‘Sace, bhante, kappiyakārako natthi, mama putto ayyassa santike sāmaṇero bhavissatī’’ti. Thero adhivāsesi. Upāsako sattavassikaṃ attano puttaṃ therassa santikaṃ netvā ‘‘imaṃ pabbājethā’’ti adāsi. Athassa thero kese temetvā tacapañcakakammaṭṭhānaṃ datvā pabbājesi . So khuraggeyeva saha paṭisambhidāhi arahattaṃ pāpuṇi.
据说，有一位居住在国桑比的贵族子弟，皈依世尊教法后得成就，被称为“国桑比住世的长老”。这位长老在照顾国桑比一位修行七年的比库时，精心备置三件袈裟整齐洁净，并放于脚下。比库问他：“这是什么，居士？”居士答：“尊者啊，你们住此地已有数年，我们也同住这僧院，获得这份利益，请您接受吧。”长老答：“好吧，居士，但我不需要这个。”居士问：“是因何故呢，尊者？”长老答：“在我面前没有抚养孩子的沙玛内拉，朋友。”居士说：“尊者，既然没有抚养孩子的沙玛内拉，我儿子愿作尊者的沙玛内拉。”长老接受了。他将头发剃净，交付头五支修习法门，令其出家。这个孩子在刹那间凭依智慧达到了阿拉汉果位。
Thero taṃ pabbājetvā aḍḍhamāsaṃ tattha vasitvā ‘‘satthāraṃ passissāmī’’ti sāmaṇeraṃ bhaṇḍakaṃ gāhāpetvā gacchanto antarāmagge ekaṃ vihāraṃ pāvisi. Sāmaṇero upajjhāyassa senāsanaṃ gahetvā paṭijaggi. Tassa taṃ paṭijaggantasseva vikālo jāto, tena attano senāsanaṃ paṭijaggituṃ nāsakkhi. Atha naṃ upaṭṭhānavelāyaṃ āgantvā nisinnaṃ thero pucchi – ‘‘sāmaṇera, attano vasanaṭṭhānaṃ paṭijaggita’’nti? ‘‘Bhante, paṭijaggituṃ okāsaṃ nālattha’’nti. ‘‘Tena hi mama vasanaṭṭhāneyeva vasa, dukkhaṃ te āgantukaṭṭhāne bahi vasitu’’nti taṃ gahetvāva senāsanaṃ pāvisi. Thero pana puthujjano nipannamattova niddaṃ okkami. Sāmaṇero cintesi – ‘‘ajja me upajjhāyena saddhiṃ tatiyo divaso ekasenāsane vasantassa, ‘sace nipajjitvā niddāyissāmi, thero sahaseyyaṃ āpajjeyyā’ti nisinnakova vītināmessāmī’’ti upajjhāyassa mañcakasamīpe pallaṅkaṃ ābhujitvā nisinnakova rattiṃ vītināmesi. Thero paccūsakāle paccuṭṭhāya ‘‘sāmaṇeraṃ nikkhamāpetuṃ vaṭṭatī’’ti mañcakapasse ṭhapitabījaniṃ gahetvā bījanipattassa aggena sāmaṇerassa kaṭasārakaṃ paharitvā bījaniṃ uddhaṃ ukkhipanto ‘‘sāmaṇera, bahi nikkhamā’’ti āha, bījanipattadaṇḍako akkhimhi paṭihaññi, tāvadeva akkhi bhijji. So ‘‘kiṃ, bhante’’ti vatvā uṭṭhāya ‘‘bahi nikkhamā’’ti vutte ‘‘akkhi me, bhante, bhinna’’nti avatvā ekena hatthena paṭicchādetvā nikkhami. Vattakaraṇakāle ca pana ‘‘akkhi me bhinna’’nti tuṇhī anisīditvā ekena hatthena akkhiṃ gahetvā ekena hatthena muṭṭhisammuñjaniṃ ādāya vaccakuṭiñca mukhadhovanaṭṭhānañca sammajjitvā mukhadhovanodakañca ṭhapetvā pariveṇaṃ sammajji. So upajjhāyassa dantakaṭṭhaṃ dadamāno ekeneva hatthena adāsi.
长老让这名沙玛内拉出家后，在那处僧院住了半个月，誓愿能见到佛陀。持铁钵的沙玛内拉出门，进入一处僧院。沙玛内拉找到了导师的坐卧处，向他请安。导师刚请安完毕便嗜睡，无法守护自己的座位。适逢导师回来值房时，坐着的比库问：“沙玛内拉，你自己寓所的座位安置好了吗？”沙玛内拉答：“尊者，没有地方能安置我。”导师说：“因你坐的是我的座位，令你不得安顿，这样你到外头的地方去吧。”说完便进入座位。导师只是普通人一般打起盹。沙玛内拉思忖：“今天是我跟导师同宿第三日，若我入睡，导师恐怕会生怒，还是清醒守夜吧。”于是他在导师床边铺席，端坐守夜。次日清晨，导师起来，要让沙玛内拉离开床铺，手中拿着种子盘，抖落种子。他一边抖种子一边呵斥：“沙玛内拉，出去吧！”种子盘的盘子撞击眼睛，眼睛疼痛流泪。沙玛内拉说：“尊者，我的眼受伤了。”一手遮眼，起身离去。事情发生后，他默默养伤，用一手捂眼，用另一手握拳，再遮住口和面盆，盛满洗脸水清洗，湿润眼部。他用一手拿给导师咬的牙签，单手递给导师。
Atha naṃ upajjhāyo āha – ‘‘asikkhito vatāyaṃ sāmaṇero, ācariyupajjhāyānaṃ ekena hatthena dantakaṭṭhaṃ dātuṃ na vaṭṭatī’’ti. Jānāmahaṃ, bhante, ‘‘na evaṃ vaṭṭatī’’ti, eko pana me hattho na tucchoti. ‘‘Kiṃ sāmaṇerā’’ti? So ādito paṭṭhāya taṃ pavattiṃ ārocesi. Thero sutvāva saṃviggamānaso ‘‘aho vata mayā bhāriyaṃ kammaṃ kata’’nti vatvā ‘‘khamāhi me, sappurisa, nāhametaṃ jānāmi, avassayo me hohī’’ti añjaliṃ paggayha sattavassikadārakassa pādamūle ukkuṭikaṃ nisīdi. Atha naṃ sāmaṇero āha – ‘‘nāhaṃ, bhante, etadatthāya kathesiṃ, tumhākaṃ cittaṃ anurakkhantena mayā evaṃ vuttaṃ nevettha tumhākaṃ doso atthi, na mayhaṃ. Vaṭṭasseveso doso, mā cintayittha, mayā tumhākaṃ vippaṭisāraṃ rakkhanteneva nārocita’’nti. Thero sāmaṇerena assāsiyamānopi anassāsitvā uppannasaṃvego sāmaṇerassa bhaṇḍakaṃ gahetvā satthu santikaṃ pāyāsi. Satthāpissa āgamanaṃ olokentova nisīdi. So gantvā satthāraṃ vanditvā satthārā saddhiṃ paṭisammodanaṃ katvā ‘‘khamanīyaṃ te bhikkhu, kiñci atirekaṃ aphāsukaṃ atthī’’ti pucchito āha – ‘‘khamanīyaṃ, bhante, natthi me kiñci atirekaṃ aphāsukaṃ, apica kho pana me ayaṃ daharasāmaṇero viya añño atirekaguṇo na diṭṭhapubbo’’ti. ‘‘Kiṃ pana iminā kataṃ bhikkhū’’ti. So ādito paṭṭhāya sabbaṃ taṃ pavattiṃ bhagavato ārocento āha – ‘‘evaṃ, bhante, mayā khamāpiyamāno maṃ evaṃ vadesi ‘nevettha tumhākaṃ doso atthi, na mayhaṃ. Vaṭṭasseveso doso, tumhe mā cintayitthā’ti, iti maṃ assāsesiyeva, mayi neva kopaṃ, na dosamakāsi, na me, bhante, evarūpo guṇasampanno diṭṭhapubbo’’ti. Atha naṃ satthā ‘‘bhikkhu khīṇāsavā nāma na kassaci kuppanti, na dussanti, santindriyā santamānasāva hontī’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
导师说：“这个沙玛内拉尚未受教，不能随意给导师的牙签，请了解。”我知道，尊者，“不该如此”，但这只手对我而言并非无价值。导师问：“什么样的沙玛内拉？”沙玛内拉从头述说事情经过。长老听后，心头不禁惊惧想：“我确实做了亏负妻子的事情。”遂合掌忏悔，坐于七年小儿足下。沙玛内拉说：“尊者，我并非为此而责怪您。因您的谨慎照顾，我未做失礼之事。您别担心。”虽然长老为沙玛内拉劝慰，他心中难安，仍抱着钵盂前往佛陀处拜访。静坐观看世尊来临，迎礼世尊并共同欢喜。尊者问起情况，长老说：“请原谅我，比库所言无过，我这沙玛内拉自幼就未见过其他过错。”尊者问：“和尚们对沙玛内拉作何？”长老从头详细描述经过，向佛陀报告。佛陀说：“比库已断尽烦恼，无人能惹怒他，也无人能使其失敬，安静的根、心和身俱具宁静。”说罢起讲法，说道：
§96
96.
‘‘Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;
“其心安静，言行业亦安稳；
Sammadaññā vimuttassa, upasantassa tādino’’ti.
深知真实解脱的人，安忍者是如此。”
Tattha santaṃ tassāti tassa khīṇāsavasāmaṇerassa abhijjhādīnaṃ abhāvena manaṃ santameva hoti upasantaṃ nibbutaṃ . Tathā musāvādādīnaṃ abhāvena vācā ca pāṇātipātādīnaṃ abhāvena kāyakammañca santameva hoti. Sammadaññā vimuttassāti nayena hetunā jānitvā pañcahi vimuttīhi vimuttassa. Upasantassāti abbhantare rāgādīnaṃ upasamena upasantassa. Tādinoti tathārūpassa guṇasampannassāti.
此处“心安静”是指断尽烦恼的沙玛内拉，因远离贪嗔痴，心境安稳、宁静、涅槃寂灭。言行安稳是指远离妄语等恶口业，身业远离杀生恶行，皆得安稳之义。“深知真实解脱”是指从理据缘起，具五种解脱（断惑）而得真实解脱之人。“安忍者”意为以正如法功德为特征而生起的安忍心态。
Desanāvasāne kosambivāsītissatthero saha paṭisambhidāhi arahattaṃ pāpuṇi. Sesamahājanassāpi sātthikā dhammadesanā ahosīti.
说法结束时，国桑比长老与他一起证悟阿拉汉果。对于众多人民也发生了真实正确的法义宣说。
Kosambivāsītissattherasāmaṇeravatthu sattamaṃ. · 国桑比住者帝萨长老沙玛内拉事第七。
8. Sāriputtattheravatthu8. 沙利子长老事
Assaddhoti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.
不信者谓：正法之说乃佛陀在祇树给孤独园安住时，起首向沙利长老宣说的。
Ekasmiñhi samaye tiṃsamattā āraññakā bhikkhū satthu santikaṃ āgantvā vanditvā nisīdiṃsu. Satthā tesaṃ saha paṭisambhidāhi arahattassūpanissayaṃ disvā sāriputtattheraṃ āmantetvā ‘‘saddahasi tvaṃ, sāriputta, saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amatapariyosāna’’nti (saṃ. ni. 5.514) evaṃ pañcindriyāni ārabbha pañhaṃ pucchi. Thero ‘‘na khvāhaṃ, bhante, ettha bhagavato saddhāya gacchāmi, saddhindriyaṃ…pe… amatapariyosānaṃ. Yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ. Saddhindriyaṃ…pe… amatapariyosāna’’nti (saṃ. ni. 5.514) evaṃ taṃ pañhaṃ byākāsi. Taṃ sutvā bhikkhū kathaṃ samuṭṭhāpesuṃ ‘‘sāriputtatthero micchāgahaṇaṃ neva vissajjesi, ajjāpi sammāsambuddhassa na saddahatiyevā’’ti. Taṃ sutvā satthā ‘‘kiṃ nāmetaṃ, bhikkhave, vadetha. Ahañhi ‘pañcindriyāni abhāvetvā samathavipassanaṃ avaḍḍhetvā maggaphalāni sacchikātuṃ samattho nāma atthīti saddahasi tvaṃ sāriputto’ti pucchiṃ. So ‘evaṃ sacchikaronto atthi nāmāti na saddahāmi, bhante’ti kathesi. Na dinnassa vā katassa vā phalaṃ vipākaṃ na saddahati, nāpi buddhādīnaṃ guṇaṃ na saddahati. Eso pana attanā paṭividdhesu jhānavipassanāmaggaphaladhammesu paresaṃ saddhāya na gacchati. Tasmā anupavajjo’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
一时，约三十多位森林中修行的比库，来到佛陀面前，顶礼后坐下。佛陀与他们共同证悟阿拉汉果的依止，叫请沙利长老，说：『汝生信了，沙利，信根已修习，增广且坚固，通向无生无灭者。』于是开始以五根开示，并问答诸难。长老答曰：『世尊，我并非因此对佛生信，信根增广坚固，证得无生无灭。除此之外，世尊，有未尝认识、未曾见过、不知不闻、未曾领解的智慧，令他人信佛。信根增广坚固，谓此。』诸比库闻此，群起辩论道：『沙利长老绝不接受邪见，迄今尚未对正觉者生起信根。』正法听闻，佛言：『比库，当说何名？我曾问曰：“沙利，汝因为五根具足，增进止观，能证道果耶？”』答曰：『虽已证得，无所怀疑，我世尊不信。』他不信是因未获己证定境果报，亦不信佛等诸圣德。此人所证定境、禅与观道果，虽已割断他人信根，却未令他人信服，故为无信者。于是佛展开经义，作如下偈颂──
§97
97.
‘‘Assaddho akataññū ca, sandhicchedo ca yo naro,
『不信无礼且破和合者，此人乃上等人，
Hatāvakāso vantāso, sa ve uttamaporiso’’ti.
失去势力执着者，如是谓为上士。』
Tassatho – attano paṭividdhaguṇaṃ paresaṃ kathāya na saddahatīti assaddho. Akataṃ nibbānaṃ jānātīti akataññū, sacchikatanibbānoti attho. Vaṭṭasandhiṃ, saṃsārasandhiṃ chinditvā ṭhitoti sandhicchedo. Kusalākusalakammabījassa khīṇattā nibbattanāvakāso hato assāti hatāvakāso. Catūhi maggehi kattabbakiccassa katattā,sabbā āsā iminā vantāti vantāso. So evarūpo naro. Paṭividdhalokuttaradhammatāya purisesu uttamabhāvaṃ pattoti purisuttamoti.
其意谓：不信他人所证之自证真德者，谓不信。无所成就涅槃者谓无礼者。断除世间和合及轮回者谓破和合者。此人已断除善恶业因，涅槃新机已尽，谓失去势力者。四圣道任行已毕，诸愿已尽，谓执着已灭者。如此人乃此类人物。因具足断惑出世正法故，成就圣人至高正品，称为上士。
Gāthāvasāne te āraññakā tiṃsamattā bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. Sesajanassāpi satthikā dhammadesanā ahosīti.
诗偈结束之时，这些出家修行的比库们约有三十人，共同经过深刻断疑证悟，皆获阿拉汉果位。其余众生亦通过正法教诲，达到了正确的法理理解。
Sāriputtattheravatthu aṭṭhamaṃ. · 沙利子长老事第八。
9. Khadiravaniyarevatattheravatthu9. 卡迪拉瓦尼亚雷瓦达长老事
Gāme vāti imaṃ dhammadesanaṃ satthā jetavane viharanto khadiravaniyarevatattheraṃ ārabbha kathesi.
居于村落之中，世尊在吉塔伐尼窟外的洁凉林园静坐时，开始为迦叶长老宣说这法。
Āyasmā hi sāriputto sattāsītikoṭidhanaṃ pahāya pabbajitvā cālā, upacālā, sīsūpacālāti tisso bhaginiyo, cundo upasenoti ime dve ca bhātaro pabbājesi. Revatakumāro ekova gehe avasiṭṭho. Athassa mātā cintesi – ‘‘mama putto upatisso ettakaṃ dhanaṃ pahāya pabbajitvā tisso ca bhaginiyo dve ca bhātaro pabbājesi, revato ekova avaseso. Sace imampi pabbājessati, ettakaṃ no dhanaṃ nassissati, kulavaṃso pacchijjissati, daharakāleyeva naṃ gharāvāsena bandhissāmī’’ti. Sāriputtattheropi paṭikacceva bhikkhū āṇāpesi ‘‘sace, āvuso, revato pabbajitukāmo āgacchati, āgatamattameva naṃ pabbājeyyātha, mama mātāpitaro micchādiṭṭhikā, kiṃ tehi āpucchitehi, ahameva tassa mātā ca pitā cā’’ti. Mātāpissa revatakumāraṃ sattavassikameva gharabandhanena bandhitukāmā samānajātike kule dārikaṃ vāretvā divasaṃ vavatthapetvā kumāraṃ maṇḍetvā pasādhetvā mahatā parivārena saddhiṃ ādāya kumārikāya ñātigharaṃ agamāsi. Atha nesaṃ katamaṅgalānaṃ dvinnampi ñātakesu sannipatitesu udakapātiyaṃ hatthe otāretvā maṅgalāni vatvā kumārikāya vuḍḍhiṃ ākaṅkhamānā ñātakā ‘‘tava ayyikāya diṭṭhadhammaṃ passa, ayyikā viya ciraṃ jīva, ammā’’ti āhaṃsu. Revatakumāro ‘‘ko nu kho imissā ayyikāya diṭṭhadhammo’’ti cintetvā ‘‘katarā imissā ayyikā’’ti pucchi. Atha naṃ āhaṃsu, ‘‘tāta, kiṃ na passasi imaṃ vīsavassasatikaṃ khaṇḍadantaṃ palitakesaṃ valittacaṃ tilakāhatagattaṃ gopānasivaṅkaṃ, esā etissā ayyikā’’ti. ‘‘Kiṃ pana ayampi evarūpā bhavissatī’’ti? ‘‘Sace jīvissati, bhavissati, tātā’’ti. So cintesi – ‘‘evarūpampi nāma sarīraṃ jarāya imaṃ vippakāraṃ pāpuṇissati, imaṃ me bhātarā upatissena diṭṭhaṃ bhavissati, ajjeva mayā palāyitvā pabbajituṃ vaṭṭatī’’ti. Atha naṃ ñātakā kumārikāya saddhiṃ ekayānaṃ āropetvā ādāya pakkamiṃsu.
尊者沙利多抛弃了七千亿财富而出家，左邻右舍三位姐妹名曰查拉、乌帕查拉与西苏帕查拉，其中二兄弟分别是准陀和优波那。雷瓦塔少年独自居于家中，其母忧心忡忡地思量：自己的儿子弃财出家，三位姐妹和两兄弟亦已出家，而家中只剩雷瓦塔一人；如果连他也出家，那么家中将无人继承财产，年幼时即必受无家可归之苦。沙利多尊者反复强调说：“若雷瓦塔欲出家，必当以稳妥方式进行，我的父母并非邪见者，我自当好好照料其父母。”母亲遂带领雷瓦塔前往同族之家，养育日间照料其成长的少女，陪同少女一同来到亲族府邸。他们家族中两亲聚会，为雷瓦塔举办了浴净仪式，祝愿其幸福。亲戚们为少女祈福，祝其生命安乐长久，称其为“母亲”。雷瓦塔心中思忖：“这位母亲是谁？她为何如此？”问答中得知此女子为拥有二十岁断牙、破发、额印、眉间皱纹，如同牧牛人般庄重的女性，其貌古雅庄严。雷瓦塔又思考：“若她活着，必将年老，身躯将因衰老经历变异；我兄弟们必见我今已弃家出家。”亲属以一车接送雷瓦塔与少女，护送其安然离去。
So thokaṃ gantvā sarīrakiccaṃ apadisitvā ‘‘ṭhapetha tāva yānaṃ, otaritvā āgamissāmī’’ti yānā otaritvā ekasmiṃ gumbe thokaṃ papañcaṃ katvā agamāsi. Punapi thokaṃ gantvā teneva apadesena otaritvā abhiruhi, punapi tatheva akāsi. Athassa ñātakā ‘‘addhā imassa uṭṭhānāni vattantī’’ti sallakkhetvā nātidaḷhaṃ ārakkhaṃ kariṃsu. So punapi thokaṃ gantvā teneva apadesena otaritvā ‘‘tumhe pājento purato gacchatha, mayaṃ pacchato saṇikaṃ āgamissāmā’’ti vatvā otaritvā gumbābhimukho ahosi. Ñātakāpissa ‘‘pacchato āgamissatī’’ti saññāya yānaṃ pājentā gamiṃsu. Sopi tato palāyitvā ekasmiṃ padese tiṃsamattā bhikkhū vasanti, tesaṃ santikaṃ gantvā vanditvā āha – ‘‘pabbājetha maṃ, bhante’’ti. ‘‘Āvuso, tvaṃ sabbālaṅkārapaṭimaṇḍito, mayaṃ te rājaputtabhāvaṃ vā amaccaputtabhāvaṃ vā na jānāma, kathaṃ pabbājessāmā’’ti? ‘‘Tumhe maṃ, bhante, na jānāthā’’ti? ‘‘Na jānāmāvuso’’ti. ‘‘Ahaṃ upatissassa kaniṭṭhabhātiko’’ti. ‘‘Ko esa upatisso nāmā’’ti? ‘‘Bhante, bhaddantā mama bhātaraṃ ‘sāriputto’ti vadanti, tasmā mayā ‘upatisso’ti vutte na jānantī’’ti. ‘‘Kiṃ pana tvaṃ sāriputtattherassa kaniṭṭhabhātiko’’ti? ‘‘Āma, bhante’’ti. ‘‘Tena hi ehi, bhātarā te anuññātamevā’’ti vatvā bhikkhū tassa ābharaṇāni omuñcāpetvā ekamantaṃ ṭhapetvā taṃ pabbājetvā therassa sāsanaṃ pahiṇiṃsu. Thero taṃ sutvā bhagavato ārocesi – ‘‘bhante, ‘āraññikabhikkhūhi kira revato pabbājito’ti sāsanaṃ pahiṇiṃsu, gantvā taṃ passitvā āgamissāmī’’ti. Satthā ‘‘adhivāsehi tāva, sāriputtā’’ti gantuṃ na adāsi. Thero puna katipāhaccayena satthāraṃ āpucchi. Satthā ‘‘adhivāsehi tāva, sāriputta, mayampi āgamissāmā’’ti neva gantuṃ adāsi.
雷瓦塔背负行李，打理身躯，称说：“请为我安置车辆，下车后我便前去。”随后下车，在一座僧舍前卸下行囊，整理摆放，进入室内。后来再次提起行李，按此法重复下车与上下车。亲属见此情况，细心照看，防止劳累过度。雷瓦塔将行李三度搬运，按指示下车，又说：“你们于前方行驶，我二人从后方跟随。”于是便走到僧舍前。亲属确信他必返回，遂牵车前行。雷瓦塔随后遗弃车辆，往一处地方，与约三十名比库共处。他们见其到来，合掌问讯道：“请出家吧，尊者。”雷瓦塔答曰：“朋友啊，你衣冠齐整，既不知我是王子后裔亦非富家子弟，怎能让我出家呢？”众人问：“你不知吗？”他说：“我系优波那小弟。”众答：“他名沙利多。”遂放下供养器皿，将他安置一隅，促其出家，从此承传尊者沙利多的教法。长老闻此事告知世尊称：“尊者们谓‘据说雷瓦塔出家于林中僧众间’。我将前去观察。”世尊吩咐：“沙利多，你守夜吧。”但他未奉行。长老再三询问世尊，世尊仍吩咐：“沙利多，你守夜吧，我们也会前来。”但仍未去。
Sāmaṇeropi ‘‘sacāhaṃ idha vasissāmi , ñātakā maṃ anubandhitvā pakkosissantī’’ti tesaṃ bhikkhūnaṃ santike yāva arahattā kammaṭṭhānaṃ uggaṇhitvā pattacīvaramādāya cārikaṃ caramāno tato tiṃsayojanike ṭhāne khadiravanaṃ gantvā antovasseyeva temāsabbhantare saha paṭisambhidāhi arahattaṃ pāpuṇi. Theropi pavāretvā satthāraṃ puna tattha gamanatthāya āpucchi. Satthā ‘‘mayampi gamissāma, sāriputtā’’ti pañcahi bhikkhusatehi saddhiṃ nikkhami. Thokaṃ gatakāle ānandatthero dvedhāpathe ṭhatvā satthāraṃ āha – ‘‘bhante, revatassa santikaṃ gamanamaggesu ayaṃ parihārapatho saṭṭhiyojaniko manussāvāso, ayaṃ ujumaggo tiṃsayojaniko amanussapariggahito, katarena gacchāmā’’ti. ‘‘Sīvali, pana, ānanda, amhehi saddhiṃ āgato’’ti? ‘‘Āma, bhante’’ti. ‘‘Sace, sīvali, āgato, ujumaggameva gaṇhāhī’’ti. Satthā kira ‘‘ahaṃ tumhākaṃ yāgubhattaṃ uppādessāmi, ujumaggaṃ gaṇhāhī’’ti avatvā ‘‘tesaṃ tesaṃ janānaṃ puññassa vipākadānaṭṭhānaṃ eta’’nti ñatvā ‘‘sace, sīvali, āgato, ujumaggaṃ gaṇhāhī’’ti āha. Satthari pana taṃ maggaṃ paṭipanne devatā ‘‘amhākaṃ ayyassa sīvalittherassa sakkāraṃ karissāmā’’ti cintetvā ekekayojane vihāre kāretvā ekayojanato uddhaṃ gantuṃ adatvā pāto vuṭṭhāya dibbayāguādīni gahetvā, ‘‘ayyo, no sīvalitthero kahaṃ nisinno’’ti vicaranti. Thero attano abhihaṭaṃ buddhappamukhassa bhikkhusaṅghassa dāpesi. Evaṃ satthā saparivāro tiṃsayojanikaṃ kantāraṃ sīvalittherassa puññaṃ anubhavamānova āgamāsi. Revatattheropi satthu āgamanaṃ ñatvā bhagavato gandhakuṭiṃ māpetvā pañca kūṭāgārasatāni, pañca caṅkamanasatāni, pañcarattiṭṭhānadivāṭṭhānasatāni ca māpesi. Satthā tassa santike māsamattameva vasi. Tasmiṃ vasamānopi sīvalittherasseva puññaṃ anubhavi.
沙玛内拉心想：“我要住此地，亲族必将追随来此。”于是，在众比库面前，完成修习与受持具足衣钵，步入丛林。进入窄枝林三十余里处的吉塔伐尼。安居夏季期间，与众比库共同断疑，分别得证阿拉汉果。尊者批准，世尊又前往此地。世尊言：“我们也将同行，沙利多。”与五百比库同行。阿难与安达立于岔路，告知世尊称：“尊者，雷瓦塔所居村落有一通往人间的捷径六十里直路，以及通往非人道的崎岖山路三十里。您欲走哪条路？”世尊回曰：“既然阿难来了，就走直路吧。”世尊表示要使你们辛勤所得的餐食增福。佛天众等为尊者沙利多敬设十方僧舍，修建各处住宿，供养盂具及有盖床位等百余处。世尊在此仅停留约一月。其间，沙利多长老亦享受此功德。
Tattha pana dve mahallakabhikkhū satthu khadiravanaṃ pavisanakāle evaṃ cintayiṃsu – ‘‘ayaṃ bhikkhu ettakaṃ navakammaṃ karonto kiṃ sakkhissati samaṇadhammaṃ kātuṃ, satthā ‘sāriputtassa kaniṭṭho’ti mukholokanakiccaṃ karonto evarūpassa navakammikassa bhikkhussa santikaṃ āgato’’ti. Satthāpi taṃ divasaṃ paccūsakāle lokaṃ voloketvā te bhikkhū disvā tesaṃ cittācāraṃ aññāsi. Tasmā tattha māsamattaṃ vasitvā nikkhamanadivase yathā te bhikkhū attano telanāḷiñca udakatumbañca upāhanāni ca pamussanti, tathā adhiṭṭhahitvā nikkhamanto vihārūpacārato bahi nikkhantakāle iddhiṃ vissajjesi. Atha te bhikkhū ‘‘mayā idañcidañca pamuṭṭhaṃ , mayāpi pamuṭṭha’’nti ubhopi nivattitvā taṃ ṭhānaṃ asallakkhetvā khadirarukkhakaṇṭakehi vijjhamānā vicaritvā ekasmiṃ khadirarukkhe olambantaṃ attano bhaṇḍakaṃ disvā ādāya pakkamiṃsu. Satthāpi bhikkhusaṅghaṃ ādāya puna māsamatteneva sīvalittherassa puññaṃ anubhavamāno paṭigantvā pubbārāmaṃ pāvisi.
此时两位年长比库，入尊者所驻吉塔伐尼林时，心中思索：“这位比库历经诸多新事，如何能作同道者？世尊为迎接这位名为《沙利多幼弟》的比库，特意待命。”当天傍晚，世尊观察众生知见后，察知此二比库心中所思。因而在此处稍住一月。出行前，二比库沐浴、涂油、备供品，依法整理仪容后，往外行走。此时他们惊见被荆棘缠绕的苦难，不觉跌倒。发现挂于棘树上的随身物品后，取回后继续前行。亲族见状，细心照顾，不使伤害，护卫往前。此后，世尊引领僧团返回早前之所。
Atha te mahallakabhikkhū pātova mukhaṃ dhovitvā ‘‘āgantukabhattadāyikāya visākhāya gharaṃ yāguṃ pivissāmā’’ti gantvā yāguṃ pivitvā khajjakaṃ khāditvā nisīdiṃsu. Atha ne visākhā pucchi – ‘‘tumhepi, bhante, satthārā saddhiṃ revatattherassa vasanaṭṭhānaṃ agamitthā’’ti. ‘‘Āma, upāsiketi, ramaṇīyaṃ, bhante, therassa vasanaṭṭhāna’’nti. ‘‘Kuto tassa ramaṇīyatā setakaṇṭakakhadirarukkhagahanaṃ petānaṃ nivāsanaṭṭhānasadisaṃ upāsike’’ti. Athaññe dve daharabhikkhū āgamiṃsu. Upāsikā tesampi yāgukhajjakaṃ datvā tatheva paṭipucchi . Te āhaṃsu – ‘‘na sakkā upāsike vaṇṇetuṃ, sudhammadevasabhāsadisaṃ iddhiyā abhisaṅkhataṃ viya therassa vasanaṭṭhāna’’nti. Upāsikā cintesi – ‘‘paṭhamaṃ āgatā bhikkhū aññathā vadiṃsu, ime aññathā vadanti, paṭhamaṃ āgatā bhikkhū kiñcideva pamussitvā iddhiyā vissaṭṭhakāle paṭinivattitvā gatā bhavissanti, ime pana iddhiyā abhisaṅkharitvā nimmitakāle gatā bhavissantī’’ti attano paṇḍitabhāvena etamatthaṃ ñatvā ‘‘satthāraṃ āgatakāle pucchissāmī’’ti aṭṭhāsi. Tato muhuttaṃyeva satthā bhikkhusaṅghaparivuto visākhāya gehaṃ gantvā paññattāsane nisīdi. Sā buddhappamukhaṃ bhikkhusaṅghaṃ sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ vanditvā paṭipucchi – ‘‘bhante, tumhehi saddhiṃ gatabhikkhūsu ekacce revatattherassa vasanaṭṭhānaṃ ‘khadiragahanaṃ arañña’nti vadanti, ekacce ‘ramaṇīya’nti, kiṃ nu kho eta’’nti? Taṃ sutvā satthā ‘‘upāsike gāmo vā hotu araññaṃ vā, yasmiṃ ṭhāne arahanto viharanti, taṃ ramaṇīyamevā’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
于是那些年长比库们进出寺门，用水洗净面容，称说“我们要去供养施主维萨迦家中喝酒”，便前往饮酒，随后食用米粥，坐下休息。此时，维萨迦向他们问讯：“你们，比库们，是否也曾同往雷瓦陀长老的住所？”比库们答言：“是的，尊长，他家环境甚为宜人。”维萨迦言：“为何其家宜人？难道不是因为其所处之地，满是白刺槐与蓝枝树茂密如林，宛如幽居饿鬼的住所，仍令施主欢喜吗？”这时，又有两位年轻比库来到，女施主给他们同样的供养，亦问其情状。他们说：“无从称赞施主，因其住所非凡，如约束神祇聚会的神通般庄严。”女施主思维：“最初来访的比库言辞不同，后来来者说辞不一。最初来者或有所朦胧误说，临终时悔悟离去；后来的则凭神通观照而来，凭迹相指示而现身。”意识到自己的聪明，遂决定：“当尊长到访时，我当亲自询问。”不久，当世尊率领比库僧团往维萨迦家时，便端坐在预置的座位上。维萨迦在佛陀前恭敬环绕比库僧团，在供膳事毕后，敬礼世尊问道：“世尊，与诸比库同往者中，有些说雷瓦陀长老住所为‘蓝枝之森’，有些说甚宜人。究竟为何？”佛陀闻言答道：“女施主，不论村落或荒野，若有阿拉汉居住之处，彼地即为宜人。”佛陀思惟后，开示此义，以偈言说：
§98
98.
‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;
“无论村落亦或荒野，田地或山丘；
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti.
有阿拉汉安住之地，彼地即为宜人。”
Tattha kiñcāpi arahanto gāmante kāyavivekaṃ na labhanti, cittavivekaṃ pana labhanteva. Tesañhi dibbapaṭibhāgānipi ārammaṇāni cittaṃ cāletuṃ na sakkonti. Tasmā gāmo vā hotu araññādīnaṃ vā aññataraṃ, yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakanti so bhūmipadeso ramaṇīyo evāti attho.
由此，阿拉汉在村落中虽不具身体离欲的究竟解脱，然其心识仍能离欲获得安宁。连神通力量也不能扰动其心故。是以，无论村落或荒野，只要有阿拉汉安住，此地即为宜人之境，此即趣解。
Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
讲法结束后，众多初果比库等皆获法益。
Aparena samayena bhikkhū kathaṃ samuṭṭhāpesuṃ – ‘‘āvuso, kena nu kho kāraṇena āyasmā sīvalitthero sattadivasasattamāsādhikāni satta vassāni mātu kucchiyaṃ vasi, kena niraye pacci, kena nissandena lābhaggayasaggappatto jāto’’ti? Satthā taṃ kathaṃ sutvā, ‘‘bhikkhave, kiṃ kathethā’’ti pucchitvā, ‘‘bhante, idaṃ nāmā’’ti vutte tassāyasmato pubbakammaṃ kathento āha –
他时，有比库问道：“尊者希瓦利长老为何在七十七岁以上七个夏安居中，仍住在母亲小屋中？为何因地狱之报而如此？为何未得利益聚合之果？”佛陀闻言反问：“比库们，你们说如何？”比库答言：“世尊，听闻此人之往昔业力事迹，愿为开示。”
Bhikkhave , ito ekanavutikappe vipassī bhagavā loke uppajjitvā ekasmiṃ samaye janapadacārikaṃ caritvā pitu nagaraṃ paccāgamāsi. Rājā buddhappamukhassa bhikkhusaṅghassa āgantukadānaṃ sajjetvā nāgarānaṃ sāsanaṃ pesesi ‘‘āgantvā mayhaṃ dāne sahāyakā hontū’’ti. Te tathā katvā ‘‘raññā dinnadānato atirekataraṃ dassāmā’’ti satthāraṃ nimantetvā punadivase dānaṃ paṭiyādetvā rañño sāsanaṃ pahiṇiṃsu. Rājā āgantvā tesaṃ dānaṃ disvā ‘‘ito adhikataraṃ dassāmī’’ti punadivasatthāya satthāraṃ nimantesi, neva rājā nāgare parājetuṃ sakkhi, na nāgarā rājānaṃ. Nāgarā chaṭṭhe vāre ‘‘sve dāni yathā ‘imasmiṃ dāne idaṃ nāma natthī’ti na sakkā hoti vattuṃ, evaṃ dānaṃ dassāmā’’ti cintetvā punadivase dānaṃ paṭiyādetvā ‘‘kiṃ nu kho ettha natthī’’ti olokentā allamadhumeva na addasaṃsu. Pakkamadhu pana bahuṃ atthi. Te allamadhussatthāya catūsu nagaradvāresu cattāri kahāpaṇasahassāni gāhāpetvā pahiṇiṃsu. Atheko janapadamanusso gāmabhojakaṃ passituṃ āgacchanto antarāmagge madhupaṭalaṃ disvā makkhikā palāpetvā sākhaṃ chinditvā sākhādaṇḍakeneva saddhiṃ madhupaṭalaṃ ādāya ‘‘gāmabhojakassa dassāmī’’ti nagaraṃ pāvisi. Madhuatthāya gato taṃ disvā, ‘‘ambho, vikkiṇiyaṃ madhu’’nti pucchi. ‘‘Na vikkiṇiyaṃ, sāmī’’ti. ‘‘Handa, imaṃ kahāpaṇaṃ gahetvā dehī’’ti. So cintesi – ‘‘imaṃ madhupaṭalaṃ pādamattampi na agghati, ayaṃ pana kahāpaṇaṃ deti. Bahukahāpaṇako maññe, mayā vaḍḍhetuṃ vaṭṭatī’’ti. Atha naṃ ‘‘na demī’’ti āha, ‘‘tena hi dve kahāpaṇe gaṇhāhī’’ti. ‘‘Dvīhipi na demī’’ti. Evaṃ tāva vaḍḍhesi, yāva so ‘‘tena hi idaṃ sahassaṃ gaṇhāhī’’ti bhaṇḍikaṃ upanesi.
比库们，从此时九十个时代之前，内观者世尊在世间出现，于一时段行走于国境之内，之后返回父城。国王恭敬佛陀所领导的比库僧团，准备供养来访的比库，便教化城中民众说：「来者是我的供养助缘。」他们照此实行，说：「比起国王所赐的供养，这供养更为殊胜。」于是请来导师，隔日再施供养，归还国王所受之教法。国王见此供养增多次日，又请导师，既无国王胜过城民，亦无城民胜过国王。城民第六日思虑：「如今我等供养中，存在‘这一次供养中此物无有’之事，若不能说明，便现证实此供养不足。」于是第七日施供养，他们察视无有残缺，但见蜂蜜甚多，便于城镇四门各埋藏四千个硬币，施供养。某一人类乡民外出采蜜，遇见蜂巢蜜蜂扰乱，切断枝杈犹如枝杖，携带蜜回说：「将此献于乡民。」采蜜人见他，问曰：「主人，出售此蜜乎？」彼曰：「不出售，主人。」侍者曰：「请拿此硬币。」彼思惟：「此蜂巢蜜即使足以抹足，然此硬币可得，实属多硬币，我以此增长。」遂曰：「不取。」曰：「则取两枚。」曰：「两枚亦不取。」因此增长，至彼将一千枚硬币存放于器皿中。
Atha naṃ so āha – ‘‘kiṃ nu kho tvaṃ ummattako , udāhu kahāpaṇānaṃ ṭhapanokāsaṃ na labhasi, pādampi na agghanakaṃ madhuṃ ‘sahassaṃ gahetvā dehī’ti vadasi, ‘kiṃ nāmeta’’’nti? ‘Jānāmahaṃ, bho, iminā pana me kammaṃ atthi, tenevaṃ vadāmī’ti. ‘‘Kiṃ kammaṃ, sāmī’’ti? ‘‘Amhehi vipassībuddhassa aṭṭhasaṭṭhisamaṇasahassaparivārassa mahādānaṃ sajjitaṃ, tatrekaṃ allamadhumeva natthi, tasmā evaṃ gaṇhāmī’’ti. Evaṃ, sante, nāhaṃ mūlena dassāmi, sace ‘‘ahampi dāne pattiṃ labhissāmi, dassāmī’’ti. So gantvā nāgarānaṃ tamatthaṃ ārocesi. Nāgarā tassa saddhāya balavabhāvaṃ ñatvā, ‘‘sādhu, pattiko hotū’’ti paṭijāniṃsu, te buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā yāgukhajjakaṃ datvā mahatiṃ suvaṇṇapātiṃ āharāpetvā madhupaṭalaṃ pīḷāpesuṃ. Teneva manussena paṇṇākāratthāya dadhivārakopi āhaṭo atthi, so tampi dadhiṃ pātiyaṃ ākiritvā tena madhunā saṃsanditvā buddhappamukhassa bhikkhusaṅghassa ādito paṭṭhāya adāsi. Taṃ yāvadatthaṃ gaṇhantānaṃ sabbesaṃ pāpuṇi uttarimpi avasiṭṭhaṃ ahosiyeva. ‘‘Evaṃ thokaṃ madhu kathaṃ tāva bahūnaṃ pāpuṇī’’ti na cintetabbaṃ. Tañhi buddhānubhāvena pāpuṇi. Buddhavisayo na cintetabbo. Cattāri hi ‘‘acinteyyānī’’ti (a. ni. 4.77) vuttāni. Tāni cintento ummādasseva bhāgī hotīti. So puriso ettakaṃ kammaṃ katvā āyupariyosāne devaloke nibbattitvā ettakaṃ kālaṃ saṃsaranto ekasmiṃ samaye devalokā cavitvā bārāṇasiyaṃ rājakule nibbatto pitu accayena rajjaṃ pāpuṇi. So ‘‘ekaṃ nagaraṃ gaṇhissāmī’’ti gantvā parivāresi, nāgarānañca sāsanaṃ pahiṇi ‘‘rajjaṃ vā me dentu yuddhaṃ vā’’ti. Te ‘‘neva rajjaṃ dassāma, na yuddha’’nti vatvā cūḷadvārehi nikkhamitvā dārūdakādīni āharanti, sabbakiccāni karonti.
彼又曰：「汝为何疯狂，且说无硬币可存，足可抹足蜂蜜却欲取一千枚，在说何事？」彼答曰：「我知此人种业功德，便当如此言说。」问曰：「何功德？」答曰：「为正觉佛陀带领之八十六千比库所组成之大供养，其间无有此蜂巢蜂蜜，故我乃随取。」如是，我不愿蓝本供养，若「我亦得供养」则当示现。彼往告知城民此意。城民知彼信心坚固，答曰：「可也，必成所获。」遂使佛陀所领比库僧团就坐，献上牺牲供养及金盘，敷设蜂巢蜜，蜂蜜遂挤出，以此涂抹，因同一人为五百种颜色作成五百条溜达，涂以蜂蜜后置于佛陀所率僧团前示供养。采蜜人乃以此蜂蜜与乳同和，涂抹乳脂，以此开始给予佛陀所率比库僧团。供养人中所得皆极完备，极东北方为最佳。对此蜂蜜之多，勿有所疑。此乃佛陀神力所致，不应疑心。经中云：四者为不可思议。思虑则疯癫。彼人行此业，于寿终之际往生天界辗转久远，终于离去天界降生在巴拉那国王室，以父亲财富得国。其人言曰：「我将治理一城。」巡视后环视城民之教法，归还国王并言：「愿给我王国，或战争亦可。」城民曰：「既不予王国，亦不愿战争。」而从小门出门，取水木等具，任其完成诸事。
Itaropi cattāri mahādvārāni rakkhanto sattamāsādhikāni satta vassāni nagaraṃ uparundhi. Athassa mātā ‘‘kiṃ me putto karotī’’ti pucchitvā ‘‘idaṃ nāma devī’’ti taṃ pavattiṃ sutvā ‘‘bālo mama putto, gacchatha, tassa ‘cūḷadvārānipi pidhāya nagaraṃ uparundhatū’ti vadethā’’ti. So mātu sāsanaṃ sutvā tathā akāsi. Nāgarāpi bahi nikkhamituṃ alabhantā sattame divase attano rājānaṃ māretvā tassa rajjaṃ adaṃsu. So imaṃ kammaṃ katvā āyupariyosāne avīcimhi nibbattitvā yāvāyaṃ pathavī yojanamattaṃ ussannā, tāva niraye paccitvā catunnaṃ cūḷadvārānaṃ pidahitattā tato cuto tassā eva mātu kucchismiṃ paṭisandhiṃ gahetvā sattamāsādhikāni satta vassāni antokucchismiṃ vasitvā satta divasāni yonimukhe tiriyaṃ nipajji. Evaṃ, bhikkhave, sīvali, tadā nagaraṃ uparundhitvā gahitakammena ettakaṃ kālaṃ niraye paccitvā catunnaṃ cūḷadvārānaṃ pidahitattā tato cuto tassā eva mātu kucchiyaṃ paṭisandhiṃ gahetvā ettakaṃ kālaṃ kucchiyaṃ vasi. Navamadhuno dinnattā lābhaggayasaggappatto jātoti.
他门护卫坚守七个月以上，整整七年守护城池。其母问曰：「我儿当作何事？」闻彼故事而答曰：「此乃女神预言：‘我儿愚昧，去吧，谓他封闭小门守护此城。’」彼遂照此行事。城民未获出门之机，第七日杀死彼王，夺其国位。彼临终造此业，长夜不定，轮回于恶道其间七年，因小门闭塞所致。后来入母腹七年，居于母胎七日，后向右侧而生。如此，比库们，悉毗利以此禀领守城，行业受报于地狱七年，因小门守护事因，后入母胎居七年于母腹内，居七日生于母体。第九个月所得为乏利庄严。
Punekadivasaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ – ‘‘aho sāmaṇerassa lābho, aho puññaṃ, yena ekakena pañcannaṃ bhikkhusatānaṃ pañcakūṭāgārasatādīni katānī’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāmā’’ti vutte, ‘‘bhikkhave, mayhaṃ puttassa neva puññaṃ atthi, na pāpaṃ, ubhayamassa pahīna’’nti vatvā brāhmaṇavagge imaṃ gāthamāha –
隔日，比库们议论云：「啊，此沙玛内拉之利真善哉，用一人之力所成五十五名比库“五峰僧舍”等之利。」导师来问曰：「此时比库们为何论议集合？」答曰：「如言此事。」世尊曰：「我儿无福无恶，俱已离断。」于是于婆罗门部中说偈曰：
‘‘Yodha puññañca pāpañca, ubho saṅgamupaccagā;
「勇士行善恶，俱临战争场；
Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 412);
无忧纯净者，今我言婆罗门。」
Khadiravaniyarevatattheravatthu navamaṃ. · 柯地罗林雷瓦达长老事，第九。
10. Aññataraitthivatthu十、某一女人事
Ramaṇīyānīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ itthiṃ ārabbha kathesi.
所谓幽雅，此是说法者在耶达伐那园内，住持时特别针对一位女子开始讲说。
Eko kira piṇḍapātiko bhikkhu satthu santike kammaṭṭhānaṃ gahetvā ekaṃ jiṇṇauyyānaṃ pavisitvā samaṇadhammaṃ karoti. Ekā nagarasobhinī itthī purisena saddhiṃ ‘‘ahaṃ asukaṭṭhānaṃ nāma gamissāmi, tvaṃ tattha āgaccheyyāsī’’ti saṅketaṃ katvā agamāsi. So puriso nāgacchi. Sā tassa āgamanamaggaṃ olokentī taṃ adisvā ukkaṇṭhitvā ito cito ca vicaramānā taṃ uyyānaṃ pavisitvā theraṃ pallaṅkaṃ ābhujitvā nisinnaṃ disvā ito cito ca olokayamānā aññaṃ kañci adisvā ‘‘ayañca puriso eva, imassa cittaṃ pamohessāmī’’ti tassa purato ṭhatvā punappunaṃ nivatthasāṭakaṃ mocetvā nivāseti, kese muñcitvā bandhati, pāṇiṃ paharitvā hasati. Therassa saṃvego uppajjitvā sakalasarīraṃ phari. So ‘‘kiṃ nu kho ida’’nti cintesi. Satthāpi ‘‘mama santike kammaṭṭhānaṃ gahetvā ‘samaṇadhammaṃ karissāmī’ti gatassa bhikkhuno kā nu kho pavattī’’ti upadhārento taṃ itthiṃ disvā tassā anācārakiriyaṃ, therassa ca saṃveguppattiṃ ñatvā gandhakuṭiyaṃ nisinnova tena saddhiṃ kathesi – ‘‘bhikkhu, kāmagavesakānaṃ aramaṇaṭṭhānameva vītarāgānaṃ ramaṇaṭṭhānaṃ hotī’’ti . Evañca pana vatvā obhāsaṃ pharitvā tassa dhammaṃ desento imaṃ gāthamāha –
传说有一比库乞食之后，近侍世尊，持修行法门，进入一座老园作沙门行法。城中有一美丽女子，与一男子同行，对男子示意说：“我将前往名为阿苏卡塔那的地方，你应当随我去。”说毕便去了。男子不跟随。女子见男子去路，心生嗔恨，徘徊不已，遂进入那园，拿起老比库的席子坐下，来回张望，发现另有人经过，便对那人说：“此人正是男子，我要迷惑其心。”于是站于其前，反复地解开又系上围巾，放下头发，拘押双手而笑。比库因此生起惊怖，浑身发抖。他思惟：“这是什么缘故？”世尊看到持有修行法门的比库去往，内心思惟：“这位比库究竟有什么现行？”于是见那女子的恶行，知老太比库生怖，坐于香房中，与她说法道：“比库，欲求的人所居之地，即是无贪者所乐之处。”如此说明启发后，以此偈语说：
§99
99.
‘‘Ramaṇīyāni araññāni, yattha na ramatī jano;
『幽雅的林野，乃人皆不游乐之处；
Vītarāgā ramissanti, na te kāmagavesino’’ti.
无贪者将安乐，非欲求者所能及。』
Tattha araññānīti supupphitataruvanasaṇḍapaṭimaṇḍitāni vimalasalilasampannāni araññāni nāma ramaṇīyāni. Yatthāti yesu araññesu vikasitesu padumavanesu gāmamakkhikā viya kāmagavesako jano na ramati. Vītarāgāti vigatarāgā pana khīṇāsavā nāma bhamaramadhukarā viya padumavanesu tathārūpesu araññesu ramissanti. Kiṃ kāraṇā? Na te kāmapavesino, yasmā te kāmagavesino na hontīti attho.
林野者，乃种种参天大树与树林所环绕，清净无垢水源充盈的林野，是谓幽雅。所谓“乃人皆不游乐之处”，意即在诸森林中，如莲花池边，欲求者不能安乐之地。所谓无贪者者，即断灭贪欲的阿赖耶名蜂与蜜蜂，正如种满莲花的林野中，自在嬉戏而乐住者。何以故？非欲求者，因为非属于欲求之人故也。
Desanāvasāne so thero yathānisinnova saha paṭisambhidāhi arahattaṃ pāpuṇitvā ākāsenāgantvā thutiṃ karonto tathāgatassa pāde vanditvā agamāsīti.
讲法告终后，长老与会众安坐，达到阿拉汉果，腾空称赞，于世尊足下礼敬后离去。
Aññataraitthivatthu dasamaṃ. · 某一女人事，第十。
Arahantavaggavaṇṇanā niṭṭhitā. · 阿拉汉品注释终了。
Sattamo vaggo. · 第七品。