2. Cūḷavaggo · 2. 小品义注

627 段 · CSCD 巴利原典

2. Cūḷavaggo二、小品

1. Ratanasuttavaṇṇanā一、《宝经》注释

Yānīdhabhūtānīti ratanasuttaṃ. Kā uppatti? Atīte kira vesāliyaṃ dubbhikkhādayo upaddavā uppajjiṃsu. Tesaṃ vūpasamanatthāya licchavayo rājagahaṃ gantvā, yācitvā, bhagavantaṃ vesālimānayiṃsu. Evaṃ ānīto bhagavā tesaṃ upaddavānaṃ vūpasamanatthāya idaṃ suttamabhāsi. Ayamettha saṅkhepo. Porāṇā panassa vesālivatthuto pabhuti uppattiṃ vaṇṇayanti. Sā evaṃ veditabbā – bārāṇasirañño kira aggamahesiyā kucchimhi gabbho saṇṭhāsi. Sā taṃ ñatvā rañño nivedesi. Rājā gabbhaparihāraṃ adāsi. Sā sammā parihariyamānagabbhā gabbhaparipākakāle vijāyanagharaṃ pāvisi. Puññavatīnaṃ paccūsasamaye gabbhavuṭṭhānaṃ hoti, sā ca tāsaṃ aññatarā, tena paccūsasamaye alattakapaṭalabandhujīvakapupphasadisaṃ maṃsapesiṃ vijāyi. Tato ‘‘aññā deviyo suvaṇṇabimbasadise putte vijāyanti, aggamahesī maṃsapesinti rañño purato mama avaṇṇo uppajjeyyā’’ti cintetvā tena avaṇṇabhayena taṃ maṃsapesiṃ ekasmiṃ bhājane pakkhipitvā aññena paṭikujjitvā rājamuddikāya lañchetvā gaṅgāya sote pakkhipāpesi. Manussehi chaḍḍitamatte devatā ārakkhaṃ saṃvidahiṃsu. Suvaṇṇapaṭṭikañcettha jātihiṅgulakena ‘‘bārāṇasirañño aggamahesiyā pajā’’ti likhitvā bandhiṃsu. Tato taṃ bhājanaṃ ūmibhayādīhi anupaddutaṃ gaṅgāya sotena pāyāsi.

所谓“这就是起源”，指此为宝经。其起因如何？过去据说韦萨利地曾爆发粮食短缺等灾害。为平息这些灾害，利耶族人前往王舍城乞求世尊前往韦萨利。于是世尊被迎请来，为平息灾难而说此经文。此为概要。古老的韦萨利起源故事则有详述。应知此故事是：在巴拉那西地区，有位当朝女王于子宫中怀胎。女王知情后，上报国王。国王采取安胎措施。女王安胎得宜，胎儿怀满时进入诞生洞穴。有福德者临产时为护持胎儿起身，有一位妇人于临产时诞下如莲花瓣般鲜丽肉芽。之后她思惟：“若有黄金色光彩之子娩出，那位女王所怀必是此等肉芽。”因恐怖此肉芽，她将其掷于一块食物中；被另一人夺取，诋毁后用王印玷污，投入江河。人间弃绝此肉芽，天神却护持它。还在黄金纸上用出生指节书写：“巴拉那西重臣之女王所生子”，用绳索捆绑。因害怕被毁，随即将此肉芽投入清水流中。

Tena ca samayena aññataro tāpaso gopālakulaṃ nissāya gaṅgāya tīre vasati. So pātovagaṅgaṃ otiṇṇo taṃ bhājanaṃ āgacchantaṃ disvā paṃsukūlasaññāya aggahesi. Tato tattha taṃ akkharapaṭṭikaṃ rājamuddikālañchanañca disvā muñcitvā taṃ maṃsapesiṃ addasa. Disvānassa etadahosi – ‘‘siyā gabbho, tathā hissa duggandhapūtibhāvo natthī’’ti taṃ assamaṃ netvā suddhe okāse ṭhapesi. Atha aḍḍhamāsaccayena dve maṃsapesiyo ahesuṃ. Tāpaso disvā sādhukataraṃ ṭhapesi. Tato puna addhamāsaccayena ekamekissā pesiyā hatthapādasīsānamatthāya pañca pañca piḷakā uṭṭhahiṃsu. Atha tato addhamāsaccayena ekā maṃsapesi suvaṇṇabimbasadiso dārako; ekā dārikā ahosi. Tesu tāpasassa puttasineho uppajji, aṅguṭṭhato cassa khīraṃ nibbatti, tato pabhuti ca khīrabhattaṃ labhati. So bhattaṃ bhuñjitvā khīraṃ dārakānaṃ mukhe āsiñcati. Tesaṃ yaṃ yaṃ udaraṃ pavisati, taṃ sabbaṃ maṇibhājanagataṃ viya dissati. Evaṃ nicchavī ahesuṃ. Apare pana āhu – ‘‘sibbitvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī’’ti. Evaṃ te nicchavitāya vā līnacchavitāya vā licchavīti paññāyiṃsu.

当时，有一位苦修者依靠牧牛之家，住于江岸。他涉过河流，见到此被丢弃的肉芽，起了尘埃相的念头而拾起。见到上书及玷污的王印后，他放下此物，认为：“这是一胎儿形体，且无恶臭腐败。”随后将其安置于干净处。半月后，有两胎毛芽显现。苦修者见之，觉得较先前更净洁安稳。过又半月，一胎毛芽出现了五指状的手足印记。过半月后，有一肉芽呈现金色光彩，另有一为女儿。这时苦修者起了慈子之心，自其大拇指上产生乳汁，逐渐增多。他持食时，乳汁流入口中，所入腹中皆显若宝石之食。如此三胎逐渐成长。有人称：“他们像被撒播凝固了一样，互相缠绕”。所以，人们称他们为利耶族。

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

苦修者养育女儿，进入鄂脂村乞食，白昼行走。村中牧牛人知此事，说：“尊者，此是出家的童子抚养所累，请给予我童子，我将抚养，你们自己务必修行。”苦修者应声：“善哉。”牧牛人次日依路径来，献上花朵，插上旗帜，伴以长矛，接来肉芽。苦修者见金色光华肉芽及玷污王印，释手而去。看见后心想：“这应是胎儿，且无臭败坏”，于是藏于净处。及后半月，两肉芽显现。苦修者见状，更加虔敬安置。又过半月，毛芽显现五指手足印。又过半月，一肉芽呈现金色光辉，一为女儿。苦修者对其亲爱，拇指生乳，日渐增多，饮时则入女儿口中，腹内所入皆视为宝食。诸胎逐步成长。如是他们光彩照人。有说：“宛如凝聚结合，彼此紧缠”，因此被称为利耶族。

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

苦修者的女儿入冬时节前往乌苏尔村乞食，白日归返。牧牛人知晓此事，劝说：“尊者，既为出家人孩子的养育者，请将孩子给我们养育，我们将照料，你们须专注修行。”苦修者言：“善哉”。牧牛人次日照路径备好花朵、插旗，配持执戟武士来迎接肉芽。苦修者将肉芽献出，他们带归照料。

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

孩子们长大后，于争论场所中彼此争斗，有的用手又用脚相打，哭泣不止。父母看见，问：“为何哭泣？”父母再劝：“这些出家者养育的孩子相互争吵烦扰，不应被容纳，应驱逐。”此地因此得名“迦梨”，距离长约百余由旬。牧牛人引荐给国王，国王喜悦，采纳建议。立城造镇，为皇子施浇净礼，称作王城。与王女结缡，结成亲事，王女禁止外出，应守内宅。初代王女生两名女儿及一子，至十六岁时生育两对子女。随着子女渐长，方兴未艾，城镇繁盛，扩展乡邑，成为广大的韦萨利。

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

当时，韦萨利神通广大，兴盛繁荣，众多人民居住富足。有七千座宫殿，七百座宫殿，七座宫殿，七千座楼阁，七百座楼阁，七座楼阁，七千座寺院，七百座寺院，七座寺院，七千个池塘，七百个池塘，七个池塘。

Sā aparena samayena dubbhikkhā ahosi dubbuṭṭhikā dussassā. Paṭhamaṃ duggatamanussā maranti, te bahiddhā chaḍḍenti. Matamanussānaṃ kuṇapagandhena amanussā nagaraṃ pavisiṃsu. Tato bahutarā mīyanti, tāya paṭikūlatāya ca sattānaṃ ahivātakarogo uppajji. Iti tīhi dubbhikkhaamanussarogabhayehi upaddutāya vesāliyā nagaravāsino upasaṅkamitvā rājānamāhaṃsu – ‘‘mahārāja, imasmiṃ nagare tividhaṃ bhayamuppannaṃ, ito pubbe yāva sattamā rājakulaparivaṭṭā evarūpaṃ anuppannapubbaṃ, tumhākaṃ maññe adhammikattena etarahi uppanna’’nti. Rājā sabbe santhāgāre sannipātāpetvā, ‘‘mayhaṃ adhammikabhāvaṃ vicinathā’’ti āha. Te sabbaṃ paveṇiṃ vicinantā na kiñci addasaṃsu.

彼时又有一期间，饥馑极甚，食物极度不丰。首先堕入恶道的人死去，他们的尸体纷纷抛弃在外。那些心智未完全的人，因恶臭气味无比非人，进入了城市。因此更多的人死亡，由此产生了毒蛇咬伤等疾病。于是被三种饥馑、人畜疾病所扰乱的弥舍利城居民前去召见国王，说：『尊大国王啊，此城中现起三种怖畏之境，过去未曾有过类似，甚至连从前七代王族附近都未出现过此等恶劣景象，我深以为此为非常之灾难。』国王召集众臣至厅堂，说：『请考察我所遭受的灾祸』。众臣详细考察，却毫无所觉，未见任何端倪。

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

随后国王心生忧虑，思忖道：『这恐怖如何才能消除？』此中有些臣子提议说：「唯有请来圣者方能消除。」又有些说：「世间出世正觉者，称为世尊，示现为一切众生利益说法，法义广大且功德殊胜，唯有请来圣者，得以息灭一切恐怖。」怀此念头，便问：「世尊如今何处居止？能否派人来此？」又有说：「佛陀慈悲示现，何必远涉重洋？世尊常住王舍城，宾比萨罗王护持，暂时恐难至此。」于是两位利城国王以重兵，捐献大量黄金奉献，然后送信至国王处，请其通报宾比萨罗王，邀请世尊前来。随即使者捧献国王多方珍宝，述说此间灾患，请其派遣世尊。国王未曾拒绝，说：「汝等自知。」于是他们到世尊所，顶礼敬礼，恭敬谓曰：「尊者，吾城中发生三种恐怖，如尊能至此，将有平安。」世尊允诺说：「据《宝经》记载，弥舍利将有百千万威神护持，法教流通之时将有八万四千法护出现。」国王宾比萨罗闻听此语，即宣布世尊将前往弥舍利，请圣者莅临。

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

时，宾比萨罗王将王舍城与恒河之间约五由旬地夷平，依由旬距离修建行宫，报告世尊将至。世尊由五百比库围绕，安步行至。国王撒五由旬路，遍撒五色花瓣，升起旗帜、旌旗、花环等物，为世尊和各弟子各撑一银伞，及以花香礼敬。他们在其中一行宫留宿，行完大布施。五日内世尊渡过恒河，装饰舟艇，护持弥舍利的教法。众人立誓说：「圣者既来，请助众生使其皆得往生。」于是又用两倍礼敬布施，夷平恒河间三由旬土地，为世尊撑设四把伞，且为每一比库以两把银伞，众人跟随河岸而行八日。

Bimbisāro dve nāvāyo saṅghāṭetvā, maṇḍapaṃ katvā, pupphadāmādīhi alaṅkaritvā tattha sabbaratanamayaṃ buddhāsanaṃ paññāpesi. Bhagavā tasmiṃ nisīdi. Pañcasatā bhikkhūpi nāvaṃ abhiruhitvā yathānurūpaṃ nisīdiṃsu. Rājā bhagavantaṃ anugacchanto galappamāṇaṃ udakaṃ orohitvā ‘‘yāva, bhante, bhagavā āgacchati, tāvāhaṃ idheva gaṅgātīre vasissāmī’’ti vatvā nivatto. Upari devatā yāva akaniṭṭhabhavanā pūjamakaṃsu, heṭṭhā gaṅgānivāsino kambalassatarādayo nāgā pūjamakaṃsu. Evaṃ mahatiyā pūjāya bhagavā yojanamattaṃ addhānaṃ gaṅgāya gantvā vesālikānaṃ sīmantaraṃ paviṭṭho.

宾比萨罗王将两船连结成一，并建亭台，以花果装饰，在其上安置宝华庄严的佛座。世尊端坐其上，五百比库依序登舟入座。国王随行，来回于恒河岸，言称：「直到世尊至此，我将栖居此岸。」天神上方至最高天宫供养，下伏恒河有八千条龙及诸多天众护卫。以如此隆重供养，世尊自河中心漂流，进入弥舍利城的城界。

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

两位利城国王以宾比萨罗王所作礼敬加倍回赠，来回持水护送世尊。恰此时，乌云笼罩，雷电震响，四面降下大雨。世尊迈步踏上河岸边沼泽之地。诸欲求者取即得，非愿求者不得。岸边处处水深及膝，水净清澈，土地洁净。

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

利城国王款待世尊，遍设寓所，作极广布施，三日内加倍礼敬，护送至弥舍利城。此时萨咖天帝从天众首领圣天群中来，诸梵天等神悉皆集聚天地。世尊立于城门，请长老阿难尊听说，谓曰：「阿难，当持《宝经》，携悉洁净法器，与利城子民一同在弥舍利城三围城墙内巡行护持。」此经文为何人所说？何时何地？何以而说？等诸问答，皆由古老传说详尽演释，广为流传于弥舍利城境内。

Evaṃ bhagavato vesāliṃ anuppattadivaseyeva vesālinagaradvāre tesaṃ upaddavānaṃ paṭighātatthāya vuttamidaṃ ratanasuttaṃ uggahetvā āyasmā ānando parittatthāya bhāsamāno bhagavato pattena udakaṃ ādāya sabbanagaraṃ abbhukkiranto anuvicari. ‘‘Yaṃ kiñcī’’ti vuttamatteyeva ca therena ye pubbe apalātā saṅkārakūṭabhittippadesādinissitā amanussā, te catūhi dvārehi palāyiṃsu, dvārāni anokāsāni ahesuṃ. Tato ekacce dvāresu okāsaṃ alabhamānā pākāraṃ bhinditvā palātā. Amanussesu gatamattesu manussānaṃ gattesu rogo vūpasanto, te nikkhamitvā sabbagandhapupphādīhi theraṃ pūjesuṃ. Mahājano nagaramajjhe santhāgāraṃ sabbagandhehi limpitvā vitānaṃ katvā sabbālaṅkārehi alaṅkaritvā tattha buddhāsanaṃ paññāpetvā bhagavantaṃ ānesi.

如是，世尊于未到达婆舍离城之日，在婆舍离城门外，为了救护众生坚固障碍，讲说了此宝经。之后，具寿长老阿难携持此宝经，口诵佛陀教诲，手持水缸，行遍全城。那些过去曾以打破器物失败堆砌台基等为业，行非人道的长老们，闻此开示后，便由四门逃离，门扉随之关闭。后来，有些门扉仍开着的空隙处，他们破墙逃出。那些归于非人道者中，疾病迅速平息，安静下来。他们出门后，以各种芳香花瓣供养长老。众多大众在城中，在会堂内用各类馨香缭绕空气，铺设绳网，布置各种华饰，在其间安置佛座，迎接世尊来至。

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

世尊进入会堂，坐于预备好的座位上。比库众、国王与人众也分别于合适的空隙处就座。萨咖天帝与诸天在两个天界，与天众同座；其他众天亦在一旁而坐。具寿长老阿难遍行婆舍离全城，为护卫会堂，结伴婆舍离城居民，来到一旁坐下。此时，世尊向众人讲说诸位皆共知的宝经。

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224. Tattha yānīdha bhūtānīti paṭhamagāthāyaṃ yānīti yādisāni appesakkhāni vā mahesakkhāni vā. Idhāti imasmiṃ padese, tasmiṃ khaṇe sannipatitaṭṭhānaṃ sandhāyāha. Bhūtānīti kiñcāpi bhūtasaddo ‘‘bhūtasmiṃ pācittiya’’nti evamādīsu (pāci. 69) vijjamāne, ‘‘bhūtamidanti, bhikkhave, samanupassathā’’ti evamādīsu (ma. ni. 1.401) khandhapañcake, ‘‘cattāro kho, bhikkhu, mahābhūtā hetū’’ti evamādīsu (ma. ni. 3.86) catubbidhe pathavīdhātvādirūpe, ‘‘yo ca kālaghaso bhūto’’ti evamādīsu (jā. 1.2.190) khīṇāsave, ‘‘sabbeva nikkhipissanti, bhūtā loke samussaya’’nti evamādīsu (dī. ni. 2.220) sabbasatte, ‘‘bhūtagāmapātabyatāyā’’ti evamādīsu (pāci. 90) rukkhādike, ‘‘bhūtaṃ bhūtato sañjānātī’’ti evamādīsu (ma. ni. 1.3) cātumahārājikānaṃ heṭṭhā sattanikāyaṃ upādāya vattati. Idha pana avisesato amanussesu daṭṭhabbo.

224. 此处所谓“这里的一切有情”，即最初偈子中的“有”，指的是或称希有之物、由诸大尊所知之物。于此地，即此处，谓到此时间集合停驻处。所谓“有”，即某种实体的名称，如“存在破戒者”等，在相关经文中有所记载（如《破戒篇》第69经）。“有”者，诸比库，当观其平等；又如《中部尼迦耶》第1卷401页言，列入五蕴合中；又中部第3卷86页言，四大成色之本；又如《起世经》第1卷2篇190页论断了尽灭的无漏者；又如《相应部》第2卷220页谓诸法无一不灭；又如《破戒篇》第90条论树木因缘；又如《中部尼迦耶》第1卷3页：四大王之下七族称之为“有”的缘起。此中尤应观察非人类者。

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

所谓“集合”，即聚合；“地”，即地面所生。一切有情依此变化。于是“这里的有地或有情彼此集合”，以此作为一种变化。接着又作第二变化：“或有在天空”，谓在空间生起的有情。所谓“天空之有情”，即一切在空中集合的有情。再者，乃至自上降至地面，诸如树木、碎叶等生于地面者，是故称为“地之有情”。

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

于是，世尊以两句形式，对一切非人道有情作了说明：“或为地上有情，或为空中之有情”，先作两句分别表达，后用一句总括曰：“诸有皆宜欢悦”。“诸有”即无遗缺之意。此处用双句分别论述，是因为方便理解。所谓“有”，指非人类者。“欢悦”者，即身心安乐，生喜乐心。或亦可解为为了连结因果，语句成对。愿众人专心聆听所说，心念专注，秉持全心，领会此天界丰富无上之乐，聆听吾之教诲。

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

在此，世尊先以“不定言语”称谓“这里集合的各种有情”，继而以“两句分别说法”论述“地或天空的有情”，再以“一句总括”曰“诸有皆宜欢悦”。由此语，表明对此观念的坚定信心，促使听者专心聆听所说的话。此法具良善启发心念、除去烦恼之智慧功德，乃至见解正当，依止正念修行，具足正定与正慧者之资粮，终能成就专注智慧，圆满自觉。

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

225.这就是“存在者”的第二偈。其中文中“存在者”为因缘之语，“存在者”又是召唤之语，“请安静”为听闻之辞，“一切处”为全然无遗之意。那么所说的为何？因你们舍弃天界诸处及各类享乐之境，而来此为了聆听佛法教导，不为戏乐杂技所聚，故应当安静，遍处皆当安静。又或者以“愿诸君愉悦，专心倾听”为语，见彼欢喜之心及恭敬认真专心、心念纯净、乐闻善法、皈依圣人、断疑信解之善根成熟，应当遍处皆安静。又依前偈末“说”字，因缘所致，世尊说：“我所说法甚为难逢，如八刻而一失之时，且具多缘诸德、智慧与慈悲而展转开示。诸贤者依止此法，得清净之行及安乐故，我愿汝等聆听所说。”因此诸贤当遍处安静。此意即以上偈句所示。

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

以上因缘说法，且以自身说法令安静之事而起，今亦开始教诲应当安静说：“愿对众生行慈爱。”其由来是：有三种不善缘起，令众生烦乱，故当对众生行友情与善心以护持之。但有人读作“人众生”，此意义荒谬不合。有人又说别义，此亦不合。根本方针是：我非以佛陀威力宣说，然犹为你们及此众生之利益，故言“愿对众生行慈爱”。此中说：

‘‘Ye sattasaṇḍaṃ pathaviṃ vijetvā, rājisayo yajamānā anupariyagā;

“众生越过群山与大地，君王祭祀之后徘徊其间；

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

愚昧愚痴之人，合掌礼敬，衣着庄重而无污秽；

‘‘Mettassa cittassa subhāvitassa, kalampi te nānubhavanti soḷasiṃ.

其心安乐慈爱充盈，岁月虽多，犹无所觉；

‘‘Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalī tena hoti;

即便一人心胸狭隘恶毒，其身体仍因慈爱而为善者。”

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

众生对一切众生皆生慈心，且能广泛制止烦恼，故为可贵之善业。

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

如前所述诸经及十一种因缘中，依此而修行慈心者，其慈心利益之理应当知道。

‘‘Devatānukampito poso, sadā bhadrāni passatī’’ti. (dī. ni. 2.153; udā. 76; mahāva. 286) –

「慈悲天人，体恤众生，常见一切吉祥。」

Evamādīnaṃ vasena yesu karīyati, tesampi hitāti veditabbā.

依此因缘而行者，其利益亦应当知道。

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

如是示现双重利益者，言「人类当行慈心」，现今又示利益说：「昼夜供养诸天，故应当谨慎护持。」其理为——众生因心行行诸业时，天人亦为其造诸供养。如众生遂造神木等圣所供养天人，于昼夜间供养；或以布帛、粮食等资粮供护卫天人，乃至以布施给予梵天天人。昼以供养，夜亦供养，且备设伞盖、悬灯、花环、声闻持续等法供养，如此凭供养给予，昼夜乃至于黑夜亦供养。彼等供养之物岂可不护持？既昼夜供养于彼，尔等当谨慎护持，所以因供养之故，也应护持人为；勿为害其利益，应成其利益，具足不懈之心，怀感恩心，常安住于人道。

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226. Evaṃ devatāsu manussānaṃ upakārakabhāvaṃ dassetvā tesaṃ upaddavavūpasamanatthaṃ buddhādiguṇappakāsanena ca devamanussānaṃ dhammassavanatthaṃ ‘‘yaṃkiñci vitta’’ntiādinā nayena saccavacanaṃ payujjitumāraddho. Tattha yaṃkiñcīti aniyamitavasena anavasesaṃ pariyādiyati yaṃkiñci tattha tattha vohārūpagaṃ . Vittanti dhanaṃ. Tañhi vittiṃ janetīti vittaṃ. Idha vāti manussalokaṃ niddisati, huraṃ vāti tato paraṃ avasesalokaṃ. Tena ca ṭhapetvā manusse sabbalokaggahaṇe patte ‘‘saggesu vā’’ti parato vuttattā ṭhapetvā manusse ca sagge ca avasesānaṃ nāgasupaṇṇādīnaṃ gahaṇaṃ veditabbaṃ. Evaṃ imehi dvīhi padehi yaṃ manussānaṃ vohārūpagaṃ alaṅkāraparibhogūpagañca jātarūparajatamuttāmaṇiveḷuriyapavāḷalohitaṅkamasāragallādikaṃ, yañca muttāmaṇivālukatthatāya bhūmiyā ratanamayavimānesu anekayojanasatavitthatesu bhavanesu uppannānaṃ nāgasupaṇṇādīnaṃ vittaṃ, taṃ niddiṭṭhaṃ hoti.

226. 由此显现天人对人间的利益，及镇息其过失，复由觉者之教法为天人与人闻法之因缘，遂兴起以真语引接，谓「所拥有者」等词。所谓「所拥有者」，是无加限制地周遍周详诠说各类所拥有者，各种财产。此处所言「财产」指财富，财富乃因生成所有之财宝。此处以「此世界」称人间，「那罗」为彼世，「那罗那罗义」即异世界。由此立止问，说明人间对所有世间的聚合为主，「天上诸天」亦如是。故如《天王经》所述，天与人及其异类如龙、迦叶翅鸟等，皆有所聚合所有。如此以两语，述人间所拥有之财产，具饰物、长养、衣食等所用；以及珠玉、宝石、绛色珠玉、璧、金银铜铁等诸宝。而此宝可作于建筑宫殿，或无量疏阔数千由旬之大殿，此乃龙族、迦叶翅鸟等所具有之财富，已经证实无疑。

Saggesu vāti kāmāvacararūpāvacaradevalokesu. Te hi sobhanena kammena ajīyanti gammantīti saggā, suṭṭhu vā aggātipi saggā. Yanti yaṃ sassāmikaṃ vā assāmikaṃ vā. Ratananti ratiṃ nayati, vahati, janayati, vaḍḍhetīti ratanaṃ, yaṃkiñci cittīkataṃ mahagghaṃ atulaṃ dullabhadassanaṃ anomasattaparibhogañca, tassetaṃ adhivacanaṃ. Yathāha –

天界中的欲界天和色界天以及无色界天，称为天界众生。他们依靠美妙善业生活，这被称为天堂，或者说是善趣的天界。他们进入世间法或出世间法之境，宝物使其生起喜乐，引导、承载、滋生、增长宝物。所谓宝物，是指一切心所依止的珍贵宝物，非常珍稀难见且超常无比，超越俗世假相的殊胜享受，即称为此宝。正如经中所说——

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

“心所依止的珍贵宝物，无比难见的珍奇珍宝；

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti.

胜于世间一切的享受，此宝即如是称。”

Paṇītanti uttamaṃ, seṭṭhaṃ, atappakaṃ. Evaṃ iminā gāthāpadena yaṃ saggesu anekayojanasatappamāṇasabbaratanamayavimānesu sudhammavejayantappabhutīsu sassāmikaṃ, yañca buddhuppādavirahena apāyameva paripūrentesu sattesu suññavimānapaṭibaddhaṃ assāmikaṃ, yaṃ vā panaññampi pathavīmahāsamuddahimavantādinissitaṃ assāmikaṃ ratanaṃ, taṃ niddiṭṭhaṃ hoti.

“善”者，指最优、最佳、最纯净之意。如是以此偈句为引，说明天界众多层次上千里广袤、遍满宝物之天宫，皆属于世间法之天界。而出世间法中那些远离世俗、产生觉悟的众生所住、无一物挂碍的空灵天宫，则属于出世间法之天界。至于其他寄托于地球、大海、喜马拉雅等自然之处的非世间天宝，也被归为出世间法之宝物，此等皆有所区别。

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

“没有不同之说，即谓‘没有’，非谓‘无’。相同故称为‘同异’，有不同之义。‘如来’者，谓佛也。所言为何？此处所现之财富和宝物，无一宝物与佛宝相等。以心为宝者即是——如世间王、转轮圣王等宝石玉石，名为转轮王之宝。因众生不会专注于他物，不执着花香，也不去拜访神鬼之处，众皆聚神礼敬转轮王宝石玉石宝物，视若珍宝，如此各有所好。然此宝物与佛宝相比，无一可及。若以心为宝，则佛宝为至宝。佛所降生乃至现世各尊大圣天、人诸王，唯心礼敬佛宝，无一异也。正如梵天、萨咖等天族因对佛宝生信敬，如同士兵对他人亦然。即使释迦世尊圆寂，阿育王捐献八万四千金财创立四十八座寺院，焉有其他心所依宝物之争？即使诸比库同样信受释迦，围绕其生、觉、灭诸圣迹亦甚谨守，皆以心敬佛。由此足以证明，即使以心作为宝物亦无能与佛宝相匹敌。

Tathā yampi taṃ mahagghaṭṭhena ratanaṃ, seyyathidaṃ – kāsikaṃ vatthaṃ. Yathāha – ‘‘jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañcā’’ti, tampi buddharatanena samaṃ natthi. Yadi hi mahagghaṭṭhena ratanaṃ, tathāgatova ratanaṃ. Tathāgato hi yesaṃ paṃsukampi paṭiggaṇhāti, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ, seyyathāpi asokassa rañño. Idamassa mahagghatāya. Evaṃ mahagghatāvacane cettha dosābhāvasādhakaṃ idaṃ tāva suttapadaṃ veditabbaṃ –

又譬如珍贵丝织品——如经中所言，‘比库啊，陈旧丝织品依然颜色鲜艳，触感舒适，并且极为珍贵’，即使如此，也难与佛宝等值。若以织品为宝，则佛宝为至宝。因为佛所接受之袈裟，其功德广大无比，如同无忧王之极盛福报。此乃关于珍贵丝布的例证。以此例证说明，此语句无懈可击，符合无嗔恨之本质，应悉心了知。

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

「那些接受僧衣、钵、宿食、座具、病药及药物等条件的人，便能得到极大的利益和极盛的赞叹。这是指在此教法中，得大供养者。譬如，沙门比库，这样的人我称之为宝贵。」

Evaṃ mahagghaṭṭhenāpi tathāgatasamaṃ ratanaṃ natthi.

虽以如此大供养为准，没有宝物能与如来相等。

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

又譬如王者大帝的轮宝，这宝没有可比拟者。比如说，轮宝由七宝和千千万万宝石组成，有钢蓝色的宝珠，宝珠上又覆盖着十层以上的宝壳，顶部有一个适合发声的空腔，使声音犹如美妙的五音和谐相应。宝珠腹部两边各有狮子头，内部如同车轮轮圈那样安详无动，由善业驱使而生起。王者于十五个守护法令完全成就之时，在满月日过净其身，坐于宫殿，观望明月与太阳冉冉升起，发出十二重光辉，颜色鲜明。世人大多认为那是第二个月亮或太阳升起，众人好奇地聚集在城上，向王者所在之处尊敬礼拜，像被颂扬的圣物般庄严矗立。

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

与此相连，有象宝出现，象宝全身通红，足足有七十七肘高，具神通能合聚众象。当守法日，君主族长和护盂怕族长、持戒族长相继而至。守法族长是所有族长中的长老，持戒族长则为最有学识和庄严之人。象宝带领十二由旬的队伍巡视整个恒河地区，最终来到早先居住的国都。

Tampi anubandhamānaṃ assaratanaṃ uppajjati, sabbaseto rattapādo kākasīso muñjakeso valāhakassa rājakulā āgacchati. Sesamettha hatthiratanasadisameva.

随后有马宝出现，通红如象宝，具有乌鸦头、束发辫及王族的庄严。其余特征同象宝相似。

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

接着有珠宝出现，是一颗美丽的珠子，外观通明如耀眼宝石，来自纯净美好品种，八部分结构完善，直径等同象鼻粗细，周围有广阔的山脉环绕。它即使被骑在马背上的四骑士遮挡，也能在黑暗中照亮王旗所到达的千由旬之地。那光辉使人误以为是白昼，工匠们各自劳作，而天空的尽头，也可以明显看到昆达基蜂巢。

Tampi anubandhamānaṃ itthiratanaṃ uppajjati. Pakatiaggamahesī vā hoti, uttarakuruto vā āgacchati maddarājakulato vā, atidīghādichadosavivajjitā atikkantā mānusaṃ vaṇṇaṃ appattā dibbaṃ vaṇṇaṃ, yassā rañño sītakāle uṇhāni gattāni honti, uṇhakāle sītāni, satadhā phoṭitatūlapicuno viya samphasso hoti, kāyato candanagandho vāyati, mukhato uppalagandho, pubbuṭṭhāyitādianekaguṇasamannāgatā ca hoti.

连着那个而生起的，是女宝石。它可能是本地所产，也可能来自北方，或者来自犍陀罗王族；这种宝石远离粗劣杂质，超越人间色彩，不生起天色。此宝石受到国王四季冷热调节之影响，凉季时体热，热季时体凉，接触它好比湿布与棉花相揉。身体散发檀香，口中生出莲花般芳香，且具备多样尊贵庄严之相。

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

连着那个而起的，是豪族宝石，或称富商宝石。它属于王室宫廷，有如车轮般光华灿烂，拥有超凡眼能，能远观周围以数十里计之财宝。此宝石接近国王时，乃能启发国王言辞说：“愿汝无病，天神！我将借汝之财力助我积累财富。”

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

连着那个而生起的，是成就宝石，即国王宫殿之长子宝石。它除具车轮般光彩外，更具卓越智慧能断善恶，能以十二里范围之众多随从之心识，与之相通，能紧握和持诸法。此宝石近国王时，发言保证：“愿汝无病，天神！我将治理王国交托于汝。”此外世上尚有无法称量之无上宝石，无人能以衡量器量足试那百万千万等无数宝石的价值。在这些宝石中，没有一件能与佛陀之宝相等。若谓无量宝石如此等价，那么佛陀之宝更不可等量比对。正如佛陀本身，不可能以戒律、禅定、智慧等从任何方面加以衡量比较。即便是无量珍宝，也未曾有与佛陀宝相当者。

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

又如那因难得一见而尊贵之宝石。譬如，难得一见之色相是王者轮宝中的王宝，而这等宝石未曾与佛陀之宝等价。若如此难得色相乃佛陀之宝，何况王者轮宝等此类宝石——它们在某一劫中曾多次生起。而因为世界上曾出无数佛陀无量劫，故佛陀之宝乃古今难得圆满的稀有珍宝。正如佛世尊在涅槃时所说——

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

“天众啊，阿难，有人发出怀疑言——‘佛陀已远去许久，佛陀何时还会再现？有无阿拉汉正觉者，会在此世界生起？今夜暮时，佛陀将进入涅槃，有大力比库驻守佛前护持，令我们无缘再见佛陀于世？’”这是记于《中部·经集》二百经之中。

Evaṃ dullabhadassanaṭṭhenapi tathāgatasamaṃ ratanaṃ natthi.

由此可知，即便因难见故之宝石，也无能与佛陀之珍宝相匹敌。

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

譬如以无上的尊贵庄严的宝物作为装饰，譬如国王——诸天所护之王的轮宝。即便轮宝价值有千万千百千数，安置于七地阶的宫殿台阶，居住者多为贱民、夜叉、盗贼、低贱家族之蛮族及恶人为享用，宝物也不会因此而被消耗。然则世俗上下诚信、王者尊贵的使用，却犹如无上的尊贵庄严的宝物的装饰般洁净无瑕。这宝物与世尊的法宝无异。若以无上的庄严宝物喻宝，即如如来之宝。实则如来在世间，对于无上的庄严宝物，亦不依赖、不踊跃，也无倒行逆施。正如佛陀智慧完全清净，不起倒见遮蔽，障蔽则为如大迦叶等诸佛弟子及外道弟子所不能及。正因如是纯净清净故，佛的宝物利益广大、能令觉悟者断除烦恼而证阿拉汉果。诸大弟子努力修学与修证，乃证大果。因而即便以无上的庄严宝物比喻，世尊之宝仍无可比性。

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

譬如用专门的兴致与喜好来形容宝物，如国王——诸天所护之王的轮宝。国王见此宝时便自得其乐。逸兴满怀，右手持金链，左手托轮宝，口中唱呼“转动吧，轮宝降临吧”，轮宝像五节联动般甜美地转向东面天空，国王驾御十二联军队，穿越高大丛林，树冠上挂满花果，迎面来往之众人皆招手欢呼“请进王陛下”，国王微笑答之，劝导众人不可伤害他人。国王外出或休憩，轮宝悬于空中停留，仿若置于大地，保持水面平静。国王想动时，轮宝随声响先行穿越海面，如同时代臣民随之御行。轮宝先行潜入海中，如沉入水底矗立。众生求取七宝如意，国王持黄金链供奉神祇后返回，军队在前，轮宝在后，国王居中。轮宝涵养着润泽，是大地水体的滋养者。以此法轮法宝缓缓渡海朝着南、西、北方移动。

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

如是轮宝四方旋转，升腾入空，达三由旬长。国王站南面，驾御轮宝，俯视五百由旬广阔照灯圆境，是七千由旬婆娑罗野广阔地，北面有八千由旬乌德挐国，七千由旬阿跋吒国，及一万由旬遍满称为印度的大陆。国王视若绽放莲花林，如是周察广大圆境。观照此景，国王产生活泼开心的喜乐，即产生对轮宝的兴趣，无可匹敌。如以对宝物的喜好喻宝物，犹如如来的宝法。佛以天人喜乐中生起的喜乐高于诸轮宝，且无一轮宝能及其半分，佛生起的喜乐循序由初禅至五禅，乃至空处定、识处定、无色处定，乃至初果至阿拉汉果乐，皆不可比。由此缘故，虽然对宝物兴起兴趣，亦无及如来宝法。

Apica ratanaṃ nāmetaṃ duvidhaṃ hoti saviññāṇakaṃ aviññāṇakañca. Tattha aviññāṇakaṃ cakkaratanaṃ maṇiratanaṃ, yaṃ vā panaññampi anindriyabaddhaṃ suvaṇṇarajatādi, saviññāṇakaṃ hatthiratanādi pariṇāyakaratanapariyosānaṃ, yaṃ vā panaññampi evarūpaṃ indriyabaddhaṃ. Evaṃ duvidhe cettha saviññāṇakaratanaṃ aggamakkhāyati. Kasmā? Yasmā aviññāṇakaṃ suvaṇṇarajatamaṇimuttādiratanaṃ, saviññāṇakānaṃ hatthiratanādīnaṃ alaṅkāratthāya upanīyati.

宝物可分为会知与不会知之二种。不识之宝即轮宝、珠宝等，或其他由五根制成的金、银宝物。一切识之宝，即由手工制作之宝物之集大成。此处所谓会知之宝是最高之称誉，为何？因不识之宝如金银珠宝宝物，常用于装饰会识之宝如手工宝物。

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

会知之宝又分为两种，畜生宝与人间宝，人间宝为最高种。为何如此？因畜生宝是人间宝之贱隐。人间宝又分男女宝，男子宝为最高，因为女子宝乃依附男子宝。男子宝又分净俗宝与出家宝，出家宝为最高，何以故？因至高出家宝即诸天所护诸王，其品德及戒律完整，乃受尊敬侍奉，获得神人庄严之具足，终成证入涅槃智慧。

Evaṃ anagārikaratanampi duvidhaṃ – ariyaputhujjanavasena. Ariyaratanampi duvidhaṃ sekkhāsekkhavasena. Asekkharatanampi duvidhaṃ sukkhavipassakasamathayānikavasena, samathayānikaratanampi duvidhaṃ sāvakapāramippattaṃ, appattañca. Tattha sāvakapāramippattaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sāvakapāramippattaratanatopi paccekabuddharatanaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sāriputtamoggallānasadisāpi hi anekasatā sāvakā ekassa paccekabuddhassa guṇānaṃ satabhāgampi na upenti. Paccekabuddharatanatopi sammāsambuddharatanaṃ aggamakkhāyati. Kasmā? Guṇamahantatāya. Sakalampi hi jambudīpaṃ pūretvā pallaṅkena pallaṅkaṃ ghaṭṭentā nisinnā paccekabuddhā ekassa sammāsambuddhassa guṇānaṃ neva saṅkhaṃ na kalaṃ na kalabhāgaṃ upenti. Vuttampi cetaṃ bhagavatā – ‘‘yāvatā, bhikkhave, sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādi (saṃ. ni. 5.139; a. ni. 4.34; 5.32; itivu. 90). Evaṃ kenacipi pariyāyena tathāgatasamaṃ ratanaṃ natthi. Tenāha bhagavā ‘‘na no samaṃ atthi tathāgatenā’’ti.

出家宝又分为两种，贤圣宝与凡夫宝。贤圣宝又分已修与未修，未修中有禅定修习者，禅定修习者中又分已得果位者与未得者。已得果位者为最高，为何？因其具大善德。已得果位宝亦盛于辟支佛宝，为何？因其具大德。沙利弗与马哈摩嘎喇那等多位弟子，其德行虽多，不及一辟支佛之万分之一。又辟支佛宝亦胜过正觉宝，何以故？因辟支佛虽遍满世间，但仅修行持杖而坐于床榻之间者，不及一正觉之无量德行分之一。世尊曾言：“诸天与人众，至于尽处……如来乃为其最高宝。”由这些不同情形可知，世尊之宝无可匹敌。于是世尊说：“我无可匹敌者。”

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

世尊如法称扬佛宝不与其他珍宝相提并论，于今为此众生生起之苦难消解，既不依赖生死轮回、不依族姓血脉、不依出身家世、不依肤色容貌等差别，且因借止于无始无明之源、世间生命流转之际，以具德如法的品行、禅定诸根基而成的佛宝独特性质，真实默然地称赞说：「这个亦是世尊的宝物，是至善宝物，因此真实诚实使得平安吉祥。」

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

于是，譬如这里或在四方天上，凡所有财富或珍宝，皆因相应品德而尊贵，佛宝亦然。若此真实存在，愿此真实护持人众，令其安乐完善，健康无苦难。此中，如经卷〈相应部〉所述，『阿难，眼识空无实存，无自身亦无他有』等论，从自身本体而言此理成立，若以其他义解则难被接受。因此称宝最贵，宝即宝之意，应如此理解。唯有佛宝实为宝，若非宝则不被称作宝。所谓宝，是指心所等内涵，此为宝之所依，有此方谓为宝。又此亦可解作「佛为宝」之义，佛宝二者相依相显。依经言佛以此偈为王族安乐降伏恐怖，乃积累百万亿轮回皆不受伤害者所为。

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

227. 以佛之功德而称真，现在以涅槃之法理开始论述「灭尽离欲」。此中因为涅槃实现而烦恼诸欲断灭尽绝，亦即断尽生死烦恼，且因缘尽断，诸爱欲断绝，无所侵扰，故称为灭、为离欲。又此涅槃无生无灭，不增不减，故称为无生无灭，即「无生灭」。又涅槃非心识或物质界所能表述，故永无生起、无住、无异变化，不为生，不为存，不为灭，故称为无生，亦称无死，为最高至纯。称其为内证所成，智慧得以现明。释迦牟尼，释迦族所出，真实持法的圣人，称为圣人之义。定心禅定者，非凭他法所得，也无相应法所能比类。故不因涅槃境界为难见。经中亦说：「诸法无论有为无为，其最高戒者即为离欲」等。

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

如是世尊依涅槃法及其它法不相纵情，今为众生生起之苦难消解，借由涅槃法宝的断灭离欲、清净无染之品德，真实默然赞说：「此亦法中宝物，至善宝物。愿以此真实使得平安吉祥。」此处可依前偈明了之义解。此偈亦因称扬王族安乐降伏恐怖，以百万亿轮回诸界众生护持。

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228. Evaṃ nibbānadhammaguṇena saccaṃ vatvā idāni maggadhammaguṇena vattumāraddho ‘‘yaṃ buddhaseṭṭho’’ti. Tattha ‘‘bujjhitā saccānī’’tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162) nayena buddho, uttamo pasaṃsanīyo cāti seṭṭho, buddho ca so seṭṭho cāti buddhaseṭṭho. Anubuddhapaccekabuddhasaṅkhātesu vā buddhesu seṭṭhoti buddhaseṭṭho. So buddhaseṭṭho yaṃ parivaṇṇayī, ‘‘aṭṭhaṅgiko ca maggānaṃ, khemaṃ nibbānappattiyā’’ti (ma. ni. 2.215) ca ‘‘ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) ca evamādinā nayena tattha tattha pasaṃsi pakāsayi. Sucinti kilesamalasamucchedakaraṇato accantavodānaṃ. Samādhimānantarikaññamāhūti yañca attano pavattisamanantaraṃ niyameneva phaladānato ‘‘ānantarikasamādhī’’ti āhu. Na hi maggasamādhiñhi uppanne tassa phaluppattinisedhako koci antarāyo atthi. Yathāha –

228. 依涅槃法理称真，今准备论述圣道之德曰「最上佛」。此中「觉悟真理者」等语句用以说明佛之至高可敬地位，因此称为至上佛。包括初觉、独觉等种类佛亦名佛中最尊。此至上佛以八正道为归依，保障涅槃之达成，且宣说圣正定，智慧通达，为灭除烦恼垢染而具大功德。禅定即内续而有状，随其修习即得果报，故名无间断禅定。无妨碍于前后果果之生起。如言：

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

「若有人已在初果正见证得者，其寿命虽短，仍不可轻视，待至见证初果前，此寿命尚在，此人称为持无退转者。所有行道者都是持无退转者。」

Samādhinātena samo na vijjatīti tena buddhaseṭṭhaparivaṇṇitena sucinā ānantarikasamādhinā samo rūpāvacarasamādhi vā arūpāvacarasamādhi vā koci na vijjati. Kasmā? Tesaṃ bhāvitattā tattha tattha brahmaloke uppannassāpi puna nirayādīsu uppattisambhavato, imassa ca arahattasamādhissa bhāvitattā ariyapuggalassa sabbuppattisamugghātasambhavato. Tasmā suttantarepi vuttaṃ ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’tiādi (a. ni. 4.34; itivu. 90).

用禅定拥有者和无禅定拥有者之间没有平等可言这句话，是由世尊所称赞的徐仁师所说，因为他说明无间禅定与色界禅定或非色界禅定之间都没有真正的平等。为什么呢？因为即便那些在色界梵天界中由修习而生的禅定者们，依然由于轮回于地狱等诸趣故而重生；这与阿拉汉禅定的修习完全不同，阿拉汉的禅定斩断一切生起，所以即使出生也无复生之缚。故经典中说：“所有的法都是有为法，圣者八正道是它们的最高称说。”(阿含尼 4.34；义记 90) 。

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

因此，世尊在论说无间禅定时，因其他禅定无法匹敌，所以如今凭借前法——即前所说的正道真理珍宝——宣说“不止于此法……将成为（真相）。” 此事应依前时宣说而知晓。又有诗句称：“即便在无数亿恒河沙世界中，未曾有人证得此法。”

§229

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

229. 现在即使仅因道理的特性而说真实，也开始论及僧团品德“凡人们”时。这里“凡人”是指众生，“八”指的是其分类。因为行道和得果共四种，所以共有八类。称为“百遍信圣者们”，是指那些受佛、缘觉、辟支佛、佛弟子及其他天人共百次敬重的人。为何如此？是因为他们先天修习善根品德，如同莲花家族的花朵天然具香味一样，先天具有品德与禅定等诸德品质。因而他们如那些受众生所喜爱和赞叹的花朵般，是被天人们百遍敬重的故。故经中说：“凡人们百遍信受。”

Atha vā yeti aniyametvā uddeso. Puggalāti sattā. Aṭṭhasatanti tesaṃ gaṇanaparicchedo. Te hi ekabījī kolaṃkolo sattakkhattuparamoti tayo sotāpannā, kāmarūpārūpabhavesu adhigatapphalā tayo sakadāgāmino, te sabbepi catunnaṃ paṭipadānaṃ vasena catuvīsati, antarāparinibbāyī, upahaccaparinibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti, avihesu pañca, tathā atappasudassasudassīsu. Akaniṭṭhesu pana uddhaṃsotavajjā cattāroti catuvīsati anāgāmino, sukkhavipassako samathayānikoti dve arahanto, cattāro maggaṭṭhāti catupaññāsa. Te sabbepi saddhādhurapaññādhurānaṃ vasena diguṇā hutvā aṭṭhasataṃ honti. Sesaṃ vuttanayameva.

这里“八百”是另一种分类。“凡人”是众生之意。“八百”则是其数量分类。即指只有一根种子落地生根的莲花有七倍，沾满尘土的有三倍等等，亦指得三果的初禅者、侘陋禅者、如来去后的四遍行者（初果至四果）、他们皆具足四种修道的资质，寿命二十四岁。此中包括远离生死的四类涅槃者，分别为极断灭者、断有灭者、依行灭者、无行灭者，且具有纯净的明见与热忱。以上众生一切均受信心与智慧加持，故被称为“八百众生”。这即为上述说法。

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

所谓“四个时代”即指这些众生都是八或八百之类。详述之，则是八百位依细说法得道证果的众生称为一时代，如此至阿拉汉证果则为四时代。这里“南方”意味着曾断尽某种业果，他们能说道：“这是我以前所行的医业或击打腿业”之类，因而得果。此类众生业善品德俱足，故名“南方众”。这些众生因此被称为“南方众”。

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

“善知识弟子”是指那些随顺世尊出入举止，行止端正，行止纯正，言语端正的世尊弟子。纵使有他人听闻，却不必定会奉行。若听闻后能够奉行依教修行而得道果，则称为“弟子”。在这些善知识弟子中，即便很少也有因慷慨供养而增长清净的功德，从而获得大利益。故经典中亦有宣说——

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

“比库们，譬如僧团或团体，如来弟子的僧团，则被称为其首领者，即此乃由四对人共八位有德之人组成，此即世尊的弟子僧团……如是，该僧团为首领而获得殊胜果报。”（引自《增支部》4.34；5.32；《伊梯婆诃》90）。

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

世尊由此借助诸圣道支诸果的真实基础，宣说僧团的功德，现今亦依此功德增益真实语句，道：“这也是僧团。”其所以然，宜从前所说的经文中了解到。于此偈言，数以亿万千百千计的轮回界众生，由非人类所摄受。

§230

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

230. 如此，借诸圣道支诸果的真实基础、僧团功德称赞之后，适用于少部分已获果位、得大乐之无漏人，他们被称为“善依止者”。此处的“是也”是一种非限定性的用语，意谓“善依止”即正当依止，舍弃杂乱无序、执念无明的杂染，专心依止清净生活、修习观慧。或者说“善依止”是指具备净身语意运的功德。此功德显现他们的戒法品行。心念坚固，意即坚定精进的心所，具足安稳定力，显示他们的禅定品行。无瞋恚，身心无执，智慧正确用力，舍弃诸恶染，展现其精进与智慧品行。

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

所谓果德玛法义，即是出于果德玛家族的如来教法。此法显现于世间，远离诸多有害事物，是由善依止等功德无缺，故能灭除烦恼。此乃前述教导的指示用语。凡说“得”，此处为“获”，而“应得”者即阿拉汉，已断尽烦恼，故得此称。寂灭者即涅槃，断尽烦恼无损坏。“获”即获得；“住”即安住于此无为果。无倒无退，“断尽”直接指明达到了除染净果的禅定涅槃完成。“享受”即享受涅槃果报。那么所说者是：在果德玛教法中，品行具足者为善依止，定力坚固者为心坚，自行出离者为智慧具足；他们依正行得无为涅槃而安住，享受此成就，故名“得、应得、得成”。

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

世尊借助已获果位、得大乐的无漏人功德，宣说僧团的功德，现今亦依此功德增益真实语句，道：“这也是僧团。”其所以然，宜从前所说的经文中了解到。于此偈言，数以亿万千百千计的轮回界众生，由非人类所摄受。

§231

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

231. 如是以无漏人群的功德坚立僧团基础的真实后，又现今从众生角度论及初果阿拉汉的功德，谓之“达持如铁者”。其中“如”是比喻语，“铁”指城门或通道处用于阻挡的坚硬物—用八到十肘深挖出的土地及其坚硬如木桩的障碍物，意为硬如大地坚固之物。“守”即守护，称其坚如四方风吹不摇动，不可摇撼、软弱可破则称不守。比喻上指如是，善士即超凡男子。我言即称呼，所谓“见谛理”，是能深入四圣谛真实义并洞见其智慧之人。此处四圣谛应依净道修习教导而知。

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

此处所谓总括，譬如坚实牢固之木桩深入地中，虽受四方风力吹拂，却不为所摇动，我亦以此类比称善男子能如实觉知圣谛者。何以故？因那坚木桩虽受四风环绕吹袭，未曾摇晃颠倒，其观察无能使其动摇。故于经中亦有言：

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

「比库啊，譬如钢钉或铁桩，根深稳固，不动摇，不摇晃，若风从东方吹来，只能吹拂其周遭土壤，但桩体不动摇不倾倒不摇晃；西方、南方、北方亦复如是，不摇晃不倾倒。何以故？因桩体深扎大地钢钉稳固之故。比库们，如实知悉苦谛等四圣谛之沙门、婆罗门，见其如实者，不往他沙门婆罗门面前称说‘彼具知生死苦灭之谛’，何以故？因其具足正见，即通达四圣谛故。」（相应部·尼11.5.1109）

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

由此，世尊以广被大众之缘，初入斯洹果时，即赞扬僧团具此品性，如今依此品性而续诵法语称其『此亦是僧』。此前当从佛所曾说教中了知。此如诗偈以亿万星辰般的口吻，受非人等庄严领受。

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

232. 依此特异性质，称道初果证者，今有三种初果者分别为单子者、双子者与七重者，如经中所说：

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

「某人通过断除三结使成初果，或仅寥寥生死一处现象而断苦，此为单子者；或多世间双三世家族结合生死，成苦灭，此为双子者；或七十二天人及人间诸族结合生死，至断苦灭，此为七重者。」（增支部31-33）

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

在此诸中最高者即为七重者，因其具足最广大诸圣谛。圣谛者，此处即指如上所说。所谓展现，是以智慧光明消解烦恼污染，显露本身净妙。所谓深慧，谓以无尽之智慧，非人非天均难得，具足明智广博，故谓全智者。所谓正说教，是以各种和合分别、理路周全而正宣说。虽尔，有些者颇失迷乱，然为展现圣谛之人，虽受如天王辈之肆意妄为邪见所染，仍以通达初果通达内行识之断灭，终断七生轮回，虽不至八果生，然于第七生起发观慧，最终证得阿拉汉果。

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

如是世尊以七世为最高乘，称扬僧团之功德，如今又依止此功德，依真语而增长说『此亦属于僧团』。对此事由，当从前所说法中了知。此复如经偈所说，三千大千世界中诸非人众悉皆受持。

§233

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

233. 如此七世为最高中，第八世中以无始恶质为僧团之基础，称其真实，如今即使于七世亦受持，但与他贞净品行者相较，为不同类，且承认其品德为佳，故称为“共伴住者”。“共伴”谓同处一处。至于“非共伴”者则谓其不住第八世。所谓“得见功德”，是指得入初果道。初果道人见涅槃，以完成众多所当作事，故称“见”。自得力则名为见功德，具此见功德者于此亦有见功德同隶。由此三法舍弃，意即“实”字谓充足。“这是我的，于沙利拔尊者如大难能举重食一般”之类语，是指由三法俱灭而获释离。由共伴见功德三法俱舍弃，即时互舍，遂得离。

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

现在为舍弃法见义而说：“现在存有色见、疑惑、戒律等疑”，于此观身时，身由五取集所生，约二十目量称为“色见我见”，以念观身本身，此见即色见我见。念观身本身之见亦色见我见，依正理可说身外色见我见皆属见。由此见皆已舍弃，故名见断。此为诸结使病灭时，慧为“疗治”。慧疗之后，疑断，谓“师者犹疑”，此语经释论(如《法句经释》、《增支部释》)得明白，可知疑断即断尽外恶见。由此见断，通彼断尽烦恼疑惑。此即其根。又经释论言：“外比库婆罗门等以戒净身，此戒名戒律”，诸戒见断，身毛染污等灭，亦是根由。俗语终言“或有”，即“有所”，此处意为：“有所疑惑”、“有所戒”等必须辨明。由苦乐见断为苦断，由集见断为疑断，由道见断为戒律断，乃当知也。

§234

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

234. 如此揭示烦恼轮转之断，现今于烦恼轮转处，随果报轮转应生，舍弃仍如灯明，谓“由四恶趣中解脱”。四恶趣者为地狱、饿鬼、畜生、阿修罗道，虽受七世轮转，然解放由此。

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

如是展示果报轮转之断，如今果报轮转之根本为业轮转，亦应舍弃，故称“六恶根不可作”。六恶根即恶本之六根，皆不可作。又谓“此处，尊者长老，当住无过之处。见智充分之人，即不杀亲母”，此语于《长部经》、《增支部》、《释论》等经书中列为母杀亲杀阿拉汉杀僧、罗汉杀僧、恶法破僧分等一百余业因应分别之法。此六业虽能伤害他，得见者不可为，仍未见者可为。故称“不能作”。能不能作之意，还知于余众则不可作。余众者，即未得如来弟子身分之人。此乃如理成说，即使愚钝者，在断除杀害亲母等五恶业，加之余不善业时，亦不作，如此处用“六恶根”言之，乃示现正法弟子之证量。

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

如是世尊以七世为最高乘，即便于七世者，亦以贤弟子较诸他尊者为优越，为僧团功德，今依此功德，复发真言而增长说『此亦属僧团』。对此由，亦当从前所说不变法中了知。此亦如经偈言，三千大千世界诸非人受持而加持。

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235. Evaṃ satta bhave ādiyatopi aññehi appahīnabhavādānehi puggalehi visiṭṭhaguṇavasena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni ‘‘na kevalaṃ dassanasampanno cha abhiṭhānāni abhabbo kātuṃ, kiṃ pana appamattakampi pāpaṃ kammaṃ katvā tassa paṭicchādanāyapi abhabbo’’ti pamādavihārinopi dassanasampannassa katapaṭicchādanābhāvaguṇena vattumāraddho ‘‘kiñcāpi so kammaṃ karoti pāpaka’’nti.

235. 如此，世间虽七次轮回，然而彼时他人虽有轻微退失，却因卓越资质，依止僧团之立，论其真实，现今云：『非唯具足了知之慧者缺乏自持力量，实难进行威神事；况且即使稍有恶业，亦不能自我掩隐』。此时，纵然怀有掉举之心者，因其具慧而无自持之失，便人言『终究仍作恶行』。

Tassattho – so dassanasampanno kiñcāpi satisammosena pamādavihāraṃ āgamma yaṃ taṃ bhagavatā lokavajjasañciccānatikkamanaṃ sandhāya vuttaṃ ‘‘yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (cūḷava. 385; a. ni. 8.19; udā. 45), taṃ ṭhapetvā aññaṃ kuṭikārasahaseyyādiṃ vā paṇṇattivajjavītikkamasaṅkhātaṃ buddhapaṭikuṭṭhaṃ kāyena pāpakammaṃ karoti, padasodhammauttarichappañcavācādhammadesanāsamphappalāpapharusavacanādiṃ vā vācāya, uda cetasā vā katthaci lobhadosuppādanajātarūpādisādiyanaṃ cīvarādiparibhogesu apaccavekkhaṇādiṃ vā pāpakammaṃ karoti. Abhabbo so tassa paṭicchadāya, na so taṃ ‘‘idaṃ akappiyamakaraṇīya’’nti jānitvā muhuttampi paṭicchādeti, taṅkhaṇaññeva pana satthari vā viññūsu vā sabrahmacārīsu āvi katvā yathādhammaṃ paṭikaroti, ‘‘na puna karissāmī’’ti evaṃ saṃvaritabbaṃ vā saṃvarati. Kasmā? Yasmā abhabbatā diṭṭhapadassa vuttā, evarūpaṃ pāpakammaṃ katvā tassa paṭicchādāya diṭṭhanibbānapadassa dassanasampannassa puggalassa abhabbatā vuttāti attho.

由此理路，谓此——彼乃已具慧眼者，某种正念调和之状态，虽有掉举生活，世尊所教戒律乃超越世务纷扰，曾言：『我弟子所受戒律明确，此戒不令弟子轻易侵犯生命』。若违犯戒律，则为破戒。此义立定后，若有人在小积坛、榻榻米等处，故意不净之身犯重罪，或以词语言语施恶，诽谤真理，或以心生贪欲之类，如染污衣物等恶行，皆为恶业。此人无力掩饰罪业，虽知『此罪不应作』，一时难以掩盖，但稍后必在师长、诸比库、及所有僧众当前坦白，依法忏悔，发誓『不再犯此』，并戒慎自律。何以故？因已断定其无掩饰能力。此谓连具慧者，即使犯恶，亦不能自我隐瞒之义。

Kathaṃ –

如何——

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

例如，如来比库们，有幼儿、少年躺卧于床，若被手或足触及炭火，必即刻移开，如是者，眼见具慧之人虽犯过，知其过后便醒悟，师长及诸僧戒众悉会告知，揭示指引，令其受约束自持，不致复犯。

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

由此缘故，世尊以此无掩饰恶行之缺点，视为僧团之瑕疵，称其‘此亦属僧团’之真实。此义当依此前所说解知。又有偈语云：于一切世界百万亿轮回，凡人皆可亲受。

§236

236. Evaṃ saṅghapariyāpannānaṃ puggalānaṃ tena tena guṇappakārena saṅghādhiṭṭhānaṃ saccaṃ vatvā idāni yvāyaṃ bhagavatā ratanattayaguṇaṃ dīpentena idha saṅkhepena aññatra ca vitthārena pariyattidhammo desito, tampi nissāya puna buddhādhiṭṭhānaṃ saccaṃ vattumāraddho ‘‘vanappagumbe yatha phussitagge’’ti. Tattha āsannasannivesavavatthitānaṃ rukkhānaṃ samūho vanaṃ, mūlasārapheggutacasākhāpalāsehi pavuḍḍho gumbo pagumbo, vane pagumbo vanappagumbo, svāyaṃ ‘‘vanappagumbe’’ti vutto . Evampi hi vattuṃ labbhati ‘‘atthi savitakkasavicāre, atthi avitakkavicāramatte, sukhe dukkhe jīve’’tiādīsu viya. Yathāti opammavacanaṃ. Phussitāni aggāni assāti phussitaggo, sabbasākhāpasākhāsu sañjātapupphoti attho. So pubbe vuttanayeneva ‘‘phussitagge’’ti vutto. Gimhāna māse paṭhamasmiṃ gimheti ye cattāro gimhamāsā, tesaṃ catunnaṃ gimhānaṃ ekasmiṃ māse. Katamasmiṃ māse iti ce? Paṭhamasmiṃ gimhe, citramāseti attho. So hi ‘‘paṭhamagimho’’ti ca ‘‘bālavasanto’’ti ca vuccati. Tato paraṃ padatthato pākaṭameva.

236. 如是因众多居士各自有不同品德之故，论僧团存续之真实。今此由世尊以佛宝三昧所光明宣说教化，广泛传播非仅细说。此譬如：森林中树木丛生，根茎枝叶繁茂，巨树林立，有称“大森林”，而非一小树丛。亦如谓有人人心倾向于善恶、分别轻重，生活得失苦乐之类的喻说。所谓“主枝者为顶枝”，意指从来如前所说是“顶枝”。四月名为初夏，即一年中第一个月，此季节又名为“少年春天”，故称“初夏”，乃年龄尚少之时期，自此以后方始成熟壮大。这是说法的显现、开示之初显。

Ayaṃ panettha piṇḍattho – yathā paṭhamagimhanāmake bālavasante nānāvidharukkhagahane vane supupphitaggasākho taruṇarukkhagacchapariyāyanāmo pagumbo ativiya sassiriko hoti, evamevaṃ khandhāyatanādīhi satipaṭṭhānasammappadhānādīhi sīlasamādhikkhandhādīhi vā nānappakārehi atthappabhedapupphehi ativiya sassirikattā tathūpamaṃ nibbānagāmimaggadīpanato nibbānagāmiṃ pariyattidhammavaraṃ neva lābhahetu na sakkārādihetu, kevalañhi mahākaruṇāya abbhussāhitahadayo sattānaṃ paramaṃhitāya adesayīti. Paramaṃhitāyāti ettha ca gāthābandhasukhatthaṃ anunāsiko, ayaṃ panattho ‘‘paramahitāya nibbānāya adesayī’’ti.

此处所述的根本涵义，如最初名为吉地之处，童年时节，于众多树木密集的森林中，有盛开花朵的枝条，青树树叶环绕之山丘，草甸茂盛，极为葱茏鲜盛。此喻如蕴、处等依止之法，以念处等精勤修持、戒、定蕴等诸多异种芬芳如花，于涅槃究竟之道中，极为光明辉耀。此光明非因利益或恭敬等缘起，仅以广大慈悲之心、无上热诚，究竟利益众生之深意而宣说。所谓究竟利益，即是强调为众生最大的利益而说法。此中歌谣汇聚善义，应和相续：「此根本涵义为究竟利益涅槃所宣说」。

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

如此，世尊说出此如盛开花朵青葱林间绿草之喻法，并藉此庄严佛之坚定决心，乃至如今宣扬此真理语：「此亦属佛其所赞」。此处道理当依先前所说、现已演说之真理加以了知，唯有此等依教而演说之义理，才是对佛如宝玉之象征的完善塑造，应当供养。此歌谣由亿万千千万百万世界中无数非人接受收持，不可胜数。

§237

237. Evaṃ bhagavā pariyattidhammena buddhādhiṭṭhānaṃ saccaṃ vatvā idāni lokuttaradhammena vattumāraddho ‘‘varo varaññū’’ti. Tattha varoti paṇītādhimuttikehi icchito ‘‘aho vata mayampi evarūpā assāmā’’ti, varaguṇayogato vā varo, uttamo seṭṭhoti attho. Varaññūti nibbānaññū. Nibbānañhi sabbadhammānaṃ uttamaṭṭhena varaṃ, tañcesa bodhimūle sayaṃ paṭivijjhitvā aññāsi. Varadoti pañcavaggiyabhaddavaggiyajaṭilādīnaṃ aññesañca devamanussānaṃ nibbedhabhāgiyavāsanābhāgiyavaradhammadāyīti attho. Varāharoti varassa maggassa āhaṭattā varāharoti vuccati. So hi bhagavā dīpaṅkarato pabhuti samatiṃsa pāramiyo pūrento pubbakehi sammāsambuddhehi anuyātaṃ purāṇaṃ maggavaraṃ āhari, tena varāharoti vuccati. Apica sabbaññutaññāṇapaṭilābhena varo, nibbānasacchikiriyāya varaññū, sattānaṃ vimuttisukhadānena varado, uttamapaṭipadāharaṇena varāharo, etehi lokuttaraguṇehi adhikassa kassaci abhāvato anuttaro.

237. 因此，世尊以此演说真理之法庄严佛之坚定决心，而今以世外法义开始宣说说：「至上至贤者」。此处“至上”者，是以其完备崇高的德性，圣道之优胜，故称“伏胜者”。“至贤”指对涅槃之智达之人。涅槃乃诸法之极致之优胜，而此人洞察本觉涅槃，故为至贤。所谓“至上伏胜”者，即为五部众中诸善士，以及其他天人、凡人，具足了断烦恼之资质所授胜法。又“至上伏胜”本义示为戒法之“犍陀罗”，犍陀罗为猪野猪之意，世尊如昔日长者，依序承袭前佛所弘之殊胜圣道，故号为“至上伏胜”。又凭悉达多世尊广博极致智慧，显现涅槃真证，能赐脱离苦难之乐，亦为至上者。其般若究竟道行无有匹敌，是行者之极致，属于世间以上的殊胜品德，绝无他过。

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

另一说法，称“至上”者，是指以择定住持满具为“至上”，以慧照见圆具为“至上贤”，以布施修持完备为“至上给予”，以对真实诸法的正见完备为“至上伏胜”，以由此而得持正道路、正见法为“至上”。复次此“至上”者，因修积善根而成，存有智慧功德圆满者为“至上贤”，因修持佛道基础而成给予者，并因修持独觉道场基础而得持“至上伏胜”。此等殊胜之资格有时是渐进而成，有时则自发成就，或为自身所成，或以他人为导师身份奉行，并为有学弟子宣说佛法真义。此即为结论所说。

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

如此，世尊以九种世外德性，述说自身功德，后即以上述德性为据，庄严佛之坚定决心，乃至如今宣说其真理语：「此亦属佛其所赞」。此义理当依先前已有的殊胜真理调伏得知。唯有此世外最胜德，世尊亲证所得、宣说布施与智慧等德，予以奉行，是为至上。此歌谣亦由亿万千万无数世界中不可胜计非人善士收摄承持。

§238

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

238. 如此，世尊以上述演说与世外法义为据，藉由两支歌谣，说明佛之坚定决心，即今已听闻其演说真理及循此而修，有九种办法得成世外法。诸已如是从已宣说真理而修成世外真实德者，复以无余漏涅槃成就之资粮，开始宣说僧团坚定真理，称为“断除旧教”。此处断除者，指断去烦恼旧法。旧者，谓古时旧法。新者，指现时正法。并无自性者，指无明及无明所生之苦不可生。心已厌弃者，谓心无贪欲猜忌。所谓“生存之场所”，即为未来世之现前之意。故已断旧法现修新法，心已清净。如此者，即为断除烦恼之比库。断除之因，如切断种子。无热燃烧，谓无贪欲烦恼。已灭者，谓觉知已成。达者，谓慧根具足。正如灯火，此法光明明照世界。

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

何谓所说？谓众生因其出生后，所承受的旧有已逝的过去世业，此业因渴爱和嗔恨减少而断绝，故在再生时反复相续的能力便不再继续，其业果报之持续性即已消灭。此旧世业以阿拉汉境界中消灭渴爱的无火之比喻，犹如火种熄灭，久远果报之给付能力已尽。至于现在因敬礼佛陀等而生的现行业，此业因断除渴爱，犹如砍断根茎的花朵，业之果报之持续性随之消断，且终不可得。若断除渴爱，心离长久轮回者，即谓已断尽烦恼的比库，他们说：“业如田地，识是种子”。此处所言的续识业灭种，即指业尽之识灭状态。若过去生时虽有增长的贪欲，但因断除其起因而无增长的渴爱，终焉时心定慧具足，似已熄灭的灯火，亦复如是灭尽。故灯火虽分为有色与无色两类，依此名相路径进行消亡。守护天为守护众生之安乐，以火盆中燃起一盏灯，示其明亮，说：“如彼灯火一般”。

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

世尊因此而闻闻当年以两偈赞诵的传说教义，遵循所闻如实修行，得成八正道之外之超世间法。于是赞叹他们获得无余涅槃成就的功德，依此功德依止僧团，恭敬宣说教义，云“此亦属于僧团”。先前所闻之法亦应当如此认知，只此一法正如所说，为已断烦恼比库所证实的涅槃法门，是僧团至宝，应予珍重护持。此偈之功德，即绕法轮无数千万劫中被天人所拥戴不息。

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

讲法结束，王族获安乐，所有外患消除，成就四十八万众人的法会庄严清净。

§239-241

239-241. Atha sakko devānamindo ‘‘bhagavatā ratanattayaguṇaṃ nissāya saccavacanaṃ payuñjamānena nāgarassa sotthi katā, mayāpi nāgarassa sotthitthaṃ ratanattayaguṇaṃ nissāya kiñci vattabba’’nti cintetvā avasāne gāthāttayaṃ abhāsi ‘‘yānīdha bhūtānī’’ti. Tattha yasmā buddho yathā lokahitatthāya ussukkaṃ āpannehi āgantabbaṃ, tathā āgatato, yathā ca etehi gantabbaṃ, tathā gatato, yathā vā etehi ājānitabbaṃ, tathā ājānanato, yathā ca jānitabbaṃ, tathā jānanato, yañca tatheva hoti, tassa gadanato ca ‘‘tathāgato’’ti vuccati. Yasmā ca so devamanussehi pupphagandhādinā bahinibbattena upakaraṇena, dhammānudhammappaṭipattādinā ca attani nibbattena ativiya pūjito, tasmā sakko devānamindo sabbadevaparisaṃ attanā saddhiṃ sampiṇḍetvā āha ‘‘tathāgataṃ devamanussapūjitaṃ, buddhaṃ namassāma suvatthi hotū’’ti.

天帝萨咖思维若依靠世尊具足宝胜功德，恭敬宣说真实语以安乐众生，于是思索“也应为众生谋安乐，依宝胜功德安乐城市，当如何行之？”最终吟咏三偈：「此处存在的一切诸法，」鉴于世尊为世间利益常亲自慰访，世尊来时应迎接，去时应送送别，尚未知归宿处，知悉方能称之「如来」。又因世尊受天人和人间以花香供养并奉持规范戒律，理法实践浑然相应，故天帝集结诸天同赞言：“如来受天人和人恭敬，顶礼佛陀，愿吉祥安乐”。

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

又谓法即龙王之法，如同香气宜调和修习止观之力，能断除烦恼，故世尊“如其所行”。涅槃之法亦如是，世尊以智慧深入断除一切苦恼，众佛一切至理皆悉知晓，故称“如其所行”。僧团亦如是，为利己及他人依各自道路修行亦成就者，故称“如其所行”。是以，依此贺词我们当顶礼世尊及法，愿安乐，顶礼僧团亦愿安乐，此乃所说赞语的终结。

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

天帝萨咖诵毕此三偈后，绕行顶礼世尊，于天界往返同诸天众。世尊翌日复说宝经，于四十八万众法会再成庄严。如此世尊每日宣说，直至第七日止，日复一日庄严法会如故。世尊在瓦舍离住了半月，通报国王曰：“我们同往。”国王率众以双倍兵力于三日内护卫世尊至江岸。江边诸龙王思想：“人类恭敬如来，我们当如何行之？”遂调度黄金、珠宝宝船，以黄金珠宝铺垫船舱，五色莲花装饰，引水淋洒，为护送世尊做准备。世尊登上宝船，并有五百比库同行。龙王们与比库僧团同入龙宫中。世尊夜间为龙众宣说法义。翌日，龙众以美味食物献供，大施惠施，世尊欢喜赞叹后离开龙宫。

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

诸天，包括人类与龙众，皆恭敬于如来所。诸天心念：「我们既已恭敬，岂可不行同样之事？」于是于山林、树林、巢穴等诸处，纷纷建立华盖装饰。从此方法至最高无上的梵天殿，皆生起盛大供养之异状。比摩罗国刚至时，其敬意倍于往昔所行，乃至五天已满，送世尊至王舍城。

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

世尊抵达王舍城后，愈多聚集之比库围绕贵饶花环，彼等之间兴起议论：「啊！佛陀世尊之光辉广大无比，向东向西达八由旬之地，平坦广大，沙土整洁，以百花覆盖，如织锦般缤纷，直达无上梵天居所，其上诸多华盖高悬。」世尊得知此情，离开香閣，特以神通护持安康，往已预定之极尊佛座端坐。坐定后，世尊问比库们：“比库们，如今你们皆集坐谈论何事？”比库们详述诸事。世尊言：“此供养殊胜乃因我之佛陀光辉所现，非天龙梵众之神力，实乃先前修习精进故得。”比库曰：“尊者，我们不识彼般精进，愿佛陀宣说，以便我们体悟。”

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

世尊说：“从前有一长者名为铁斧，是婆罗门。其子名须悉摩，为十六岁少年。有一日少年来见父，行礼而立。父问：‘贤儿须悉摩，所欲为何？’少年来曰：‘父啊，吾欲往巴拉那西学技艺。’父曰：‘使者速往，我之同伴名为阿速，是婆罗门，令其引领尔去。’父赠银千，少年来受金钱，拜别父母，照规礼仪前往巴拉那西，礼敬师父，自我陈说。师父认其为挚子，悉心教导尽其所能。少年来往摇竿玩耍，于师足下放千银，以求授艺机会。师允承，予其机会及学艺权。

So lahuñca gaṇhanto bahuñca gaṇhanto gahitagahitañca suvaṇṇabhājane pakkhittamiva sīhatelaṃ avinassamānaṃ dhārento dvādasavassikaṃ sippaṃ katipayamāseneva pariyosāpesi. So sajjhāyaṃ karonto ādimajjhaṃyeva passati, no pariyosānaṃ. Atha ācariyaṃ upasaṅkamitvā āha – ‘‘imassa sippassa ādimajjhameva passāmi, pariyosānaṃ na passāmī’’ti. Ācariyo āha – ‘‘ahampi, tāta, evamevā’’ti. ‘‘Atha ko, ācariya, imassa sippassa pariyosānaṃ jānātī’’ti? ‘‘Isipatane, tāta, isayo atthi, te jāneyyu’’nti. Te upasaṅkamitvā ‘‘pucchāmi, ācariyā’’ti. ‘‘Puccha, tāta, yathāsukha’’nti. So isipatanaṃ gantvā paccekabuddhe upasaṅkamitvā pucchi – ‘‘ādimajjhapariyosānaṃ jānāthā’’ti? ‘‘Āmāvuso, jānāmā’’ti. ‘‘Taṃ mampi sikkhāpethā’’ti. ‘‘Tena, hāvuso, pabbajāhi, na sakkā apabbajitena sikkhitu’’nti. ‘‘Sādhu, bhante, pabbājetha vā maṃ, yaṃ vā icchatha, taṃ katvā pariyosānaṃ jānāpethā’’ti. Te taṃ pabbājetvā kammaṭṭhāne niyojetuṃ asamatthā ‘‘evaṃ te nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ sikkhāpesuṃ. So tattha sikkhanto upanissayasampannattā na cireneva paccekabodhiṃ abhisambujjhi. Sakalabārāṇasiyaṃ ‘‘susīmapaccekabuddho’’ti pākaṭo ahosi lābhaggayasaggappatto sampannaparivāro. So appāyukasaṃvattanikassa kammassa katattā na cireneva parinibbāyi. Tassa paccekabuddhā ca mahājanakāyo ca sarīrakiccaṃ katvā dhātuto gahetvā nagaradvāre thūpaṃ patiṭṭhāpesuṃ.

少年既学摇杆技巧，左手取轻，右手取重，反复投掷金棒，历时十二年，技巧渐臻纯熟。有时始见中央目标，却未能贯穿终止。后宿问师曰：“师父，我只见中央，未见终止，为何？”师曰：“吾亦如尔。”少年又问：“师父，谁知此技巧之终止？”师曰：“在仙人堕处，有人知之。”少年辈往访仙人堕处向一位辟支佛问知技巧始终，辟支佛教诲：“尔当出家，未出家不得学此。”少年来请出家，得准许而受教，可惜未久便得辟支佛果。全巴拉那西闻名其名为「须悉摩辟支佛」，因修前善业，寿限不长，迅速入灭。该辟支佛与大众共同完成遗体仪轨，于城门立塔安葬。

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

时铁斧婆罗门言：“吾儿须悉摩去世已久，吾不知其行踪。”遂出铁斧村，前往巴拉那西，见众人聚集，心想“必有人知道吾儿之境况。”便询问：“有须悉摩少年在否？我可知其行踪乎？”答曰：“婆罗门，知晓此处，有一辟支佛曾为三叶苦行者，入灭涅槃，该塔即为其所建。”婆罗门于心悲恸，击打地面，哭泣悲伤。抬柴薪、取沙土及花供养塔，插旗顶端，并系华盖覆盖塔顶，然后离开。

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

世尊闻此往昔事迹，向聚集比库演说法：“比库们，或许你们曾有一名婆罗门铁斧之子，即我昔时所知之须悉摩辟支佛。”世尊说，吾当当时于须悉摩辟支佛塔以柴薪铺路，清理杂草，将沙土铺平，以野花供养，并以水净地。吾于塔上插旗，系上华盖。由此可知，此供养殊胜并非因诸天或龙神、梵天的作用，而是因其戒律精进修习之故。”法讲终结，诵歌颂曰：

‘‘Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ;

「弃绝醉乐，瞻彼广大之乐；坚志舍弃醉乐，现见广大之乐。」

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

「坚志舍弃醉乐，见得广大之乐。」（《法句经》290偈）

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中

Suttanipāta-aṭṭhakathāya ratanasuttavaṇṇanā niṭṭhitā. · 《经集注疏》中《宝经》注释终了。

2. Āmagandhasuttavaṇṇanā二、《腥臭经》注释

Sāmākaciṅgūlakacīnakānicāti āmagandhasuttaṃ. Kā uppatti? Anuppanne bhagavati āmagandho nāma brāhmaṇo pañcahi māṇavakasatehi saddhiṃ tāpasapabbajjaṃ pabbajitvā himavantaṃ pavisitvā pabbatantare assamaṃ kārāpetvā vanamūlaphalāhāro hutvā tattha paṭivasati, na kadāci macchamaṃsaṃ khādati. Atha tesaṃ tāpasānaṃ loṇambilādīni aparibhuñjantānaṃ paṇḍurogo uppajji. Tato te ‘‘loṇambilādisevanatthāya manussapathaṃ gacchāmā’’ti paccantagāmaṃ sampattā. Tattha manussā tesu pasīditvā nimantetvā bhojesuṃ, katabhattakiccānaṃ nesaṃ mañcapīṭhaparibhogabhājanapādamakkhanādīni upanetvā ‘‘ettha, bhante, vasatha, mā ukkaṇṭhitthā’’ti vasanaṭṭhānaṃ dassetvā pakkamiṃsu. Dutiyadivasepi nesaṃ dānaṃ datvā puna gharapaṭipāṭiyā ekekadivasaṃ dānamadaṃsu. Tāpasā catumāsaṃ tattha vasitvā loṇambilādisevanāya thirabhāvappattasarīrā hutvā ‘‘mayaṃ, āvuso, gacchāmā’’ti manussānaṃ ārocesuṃ. Manussā tesaṃ telataṇḍulādīni adaṃsu. Te tāni ādāya attano assamameva agamaṃsu. Tañca gāmaṃ tatheva saṃvacchare saṃvacchare āgamiṃsu. Manussāpi tesaṃ āgamanakālaṃ viditvā dānatthāya taṇḍulādīni sajjetvāva acchanti, āgate ca ne tatheva sammānenti.

所谓「萨马克奇钮拉卡钦纳」者，谓亚魔甘陀经。其起因如何？过去世中，世尊未出世时，名为亚魔甘陀者婆罗门，与五名童子同住，修行苦行而出家，入喜马拉雅山，住于山间，树下以果为食，常居于彼，未曾食用鱼肉。彼诸苦行僧不食盐蒲等食，遂生皮肤病。于是他们说：“为享用盐蒲，往人间村落吧。”遂入村落。于村中，人欢迎其来，供以饭食，备床席，用膳座位和膏油等供养，谓之：“请住此处，不要厌烦。”遂安住。次日复以供养，依家庭规矩每日施食。苦行僧住于此处四个月，体格强健，能久住食盐蒲等物，谓人间众曰：“朋友，我们去吧。”人以油饭供养，苦行僧受而带回其所住之山谷。年复一年，人们知苦行僧会来访，备食油饭等供养。苦行僧亦知村中人来访，在村供养其食，人无先前般好奇。苦行僧问：“朋友，这些人为何不像从前，村庄为何不为王法所扰，或受饥荒？或者我们有比他人道德更胜的出家者来临此村？”人答曰：“主人，此村非为王法或饥荒所扰。此村佛陀出世，他为众生利益而来此此讲法。”

Atha bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena sāvatthiṃ gantvā tattha viharanto tesaṃ tāpasānaṃ upanissayasampattiṃ disvā tato nikkhamma bhikkhusaṅghaparivuto cārikaṃ caramāno anupubbena taṃ gāmaṃ anuppatto. Manussā bhagavantaṃ disvā mahādānāni adaṃsu. Bhagavā tesaṃ dhammaṃ desesi. Te tāya dhammadesanāya appekacce sotāpannā, ekacce sakadāgāmino, ekacce anāgāmino ahesuṃ, ekacce pabbajitvā arahattaṃ pāpuṇiṃsu. Bhagavā punadeva sāvatthiṃ paccāgamāsi. Atha te tāpasā taṃ gāmaṃ āgamiṃsu. Manussā tāpase disvā na pubbasadisaṃ kotūhalamakaṃsu. Tāpasā taṃ pucchiṃsu – ‘‘kiṃ, āvuso, ime manussā na pubbasadisā, kiṃ nu kho ayaṃ gāmo rājadaṇḍena upadduto, udāhu dubbhikkhena, udāhu amhehi sīlādiguṇehi sampannataro koci pabbajito imaṃ gāmamanuppatto’’ti? Te āhaṃsu – ‘‘na, bhante, rājadaṇḍena, na dubbhikkhenāyaṃ gāmo upadduto, apica buddho loke uppanno, so bhagavā bahujanahitāya dhammaṃ desento idhāgato’’ti.

世尊于此世出世，转动无上法轮，渐次前往娑伽提住处，住于彼时，见此苦行僧所依赖安住之处，遂出行，与比库僧团同住行脚，渐次至该村。人见世尊，献上广大布施。世尊为人宣说法义。诸苦行僧因法教，有者初果阿拉汉，有者一往果，有者不退转果，有者出家证阿拉汉果。世尊还至娑伽提。此诸苦行僧复至该村。村民见苦行僧，不似旧日之好奇，反询问苦行僧：“朋友，凡此众人为何不同以往？此村因王法扰乱，或饥荒，或诸出家德高之人来到而兴旺乎？”诸苦行僧答曰：“非因王法扰乱，非因饥荒，是佛陀于世出世，彼世尊为众生利益宣法，特至此村。”

Taṃ sutvā āmagandhatāpaso ‘‘buddhoti, gahapatayo, vadethā’’ti? ‘‘Buddhoti, bhante, vadāmā’’ti tikkhattuṃ vatvā ‘‘ghosopi kho eso dullabho lokasmiṃ, yadidaṃ buddho’’ti attamano attamanavācaṃ nicchāretvā pucchi – ‘‘kiṃ nu kho so buddho āmagandhaṃ bhuñjati, na bhuñjatī’’ti? ‘‘Ko, bhante, āmagandho’’ti? ‘‘Āmagandho nāma macchamaṃsaṃ, gahapatayo’’ti. ‘‘Bhagavā, bhante, macchamaṃsaṃ paribhuñjatī’’ti. Taṃ sutvā tāpaso vippaṭisārī ahosi – ‘‘māheva kho pana buddho siyā’’ti . Puna cintesi – ‘‘buddhānaṃ pātubhāvo nāma dullabho, gantvā buddhaṃ disvā pucchitvā jānissāmī’’ti. Tato yena bhagavā gato, taṃ maggaṃ manusse pucchitvā vacchagiddhinī gāvī viya turitaturito sabbattha ekarattivāsena sāvatthiṃ anuppatvā jetavanameva pāvisi saddhiṃ sakāya parisāya. Bhagavāpi tasmiṃ samaye dhammadesanatthāya āsane nisinno eva hoti. Tāpasā bhagavantaṃ upasaṅkamma tuṇhībhūtā anabhivādetvāva ekamantaṃ nisīdiṃsu. Bhagavā ‘‘kacci vo isayo khamanīya’’ntiādinā nayena tehi saddhiṃ paṭisammodi. Tepi ‘‘khamanīyaṃ, bho gotamā’’tiādimāhaṃsu. Tato āmagandho bhagavantaṃ pucchi – ‘‘āmagandhaṃ, bho gotama, bhuñjasi, na bhuñjasī’’ti? ‘‘Ko so, brāhmaṇa, āmagandho nāmā’’ti? ‘‘Macchamaṃsaṃ, bho gotamā’’ti. Bhagavā ‘‘na, brāhmaṇa, macchamaṃsaṃ āmagandho. Apica kho āmagandho nāma sabbe kilesā pāpakā akusalā dhammā’’ti vatvā ‘‘na, brāhmaṇa, idāni tvameva āmagandhaṃ pucchi, atītepi tisso nāma brāhmaṇo kassapaṃ bhagavantaṃ pucchi. Evañca so pucchi, evañcassa bhagavā byākāsī’’ti tissena ca brāhmaṇena kassapena ca bhagavatā vuttagāthāyo eva ānetvā tāhi gāthāhi brāhmaṇaṃ saññāpento āha – ‘‘sāmākaciṅgūlakacīnakāni cā’’ti. Ayaṃ tāva imassa suttassa idha uppatti.

闻此亚魔甘陀苦行僧言：“尊者们，应称他为佛陀。”众曰：“尊者，我们称他为佛陀。”三称之，苦行僧惊曰：“此佛，世中极稀，有此佛陀。”自语后问：“佛陀岂啖亚魔甘陀（鱼肉）乎？非啖？”问：“谁为亚魔甘陀？”答曰：“亚魔甘陀者婆罗门所食鱼肉也。”众曰：“世尊，鱼肉彼食也。”听后苦行僧怀疑：“他岂真佛？”复思：“佛陀显现实属稀有，须亲见佛陀，问明所得。”于是随世尊之路，人似母牛般追随，连持一心，迅速抵达娑伽提及揭德林。世尊于座上坐定，为宣说法而作讲演。苦行僧默默趋前，默然不敬，坐一旁。世尊问：“诸尊，奈何可念汝辈过失？”彼等和答曰：“应念过失，佛陀，当尊敬。”亚魔甘陀苦行僧问世尊：“亚魔甘陀，世尊尔啖乎，非啖乎？”“谁乎，婆罗门，所谓亚魔甘陀者？”“鱼肉也，世尊。”世尊答曰：“婆罗门，亚魔甘陀者非鱼肉也。且亚魔甘陀名谓一切污秽，恶劣，不善之法。”复谓：“婆罗门，昔日乃尔来问过亚魔甘陀者，此为提婆世尊所答。”示以婆罗门提婆及己之偈曰：「萨马克奇钮拉卡钦纳……」此即是此经起由。

Atīte pana kassapo kira bodhisatto aṭṭhāsaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā bārāṇasiyaṃ brahmadattassa brāhmaṇassa dhanavatī nāma brāhmaṇī, tassā kucchimhi paṭisandhiṃ aggahesi. Aggasāvakopi taṃ divasaṃyeva devalokā cavitvā anupurohitabrāhmaṇassa pajāpatiyā kucchimhi nibbatti. Evaṃ tesaṃ ekadivasameva paṭisandhiggahaṇañca gabbhavuṭṭhānañca ahosi, ekadivasameva etesaṃ ekassa kassapo, ekassa tissoti nāmamakaṃsu. Te sahapaṃsukīḷanakā dve sahāyā anupubbena vuḍḍhiṃ agamiṃsu. Tissassa pitā puttaṃ āṇāpesi – ‘‘ayaṃ, tāta, kassapo nikkhamma pabbajitvā buddho bhavissati, tvampissa santike pabbajitvā bhavanissaraṇaṃ kareyyāsī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā bodhisattassa santikaṃ gantvā ‘‘ubhopi, samma, pabbajissāmā’’ti āha. Bodhisatto ‘‘sādhū’’ti paṭissuṇi. Tato vuḍḍhiṃ anuppattakālepi tisso bodhisattaṃ āha – ‘‘ehi, samma, pabbajissāmā’’ti bodhisatto na nikkhami. Tisso ‘‘na tāvassa ñāṇaṃ paripākaṃ gata’’nti sayaṃ nikkhamma isipabbajjaṃ pabbajitvā araññe pabbatapāde assamaṃ kārāpetvā vasati. Bodhisattopi aparena samayena ghare ṭhitoyeva ānāpānassatiṃ pariggahetvā cattāri jhānāni abhiññāyo ca uppādetvā pāsādena bodhimaṇḍasamīpaṃ gantvā ‘‘puna pāsādo yathāṭhāneyeva patiṭṭhātū’’ti adhiṭṭhāsi, so sakaṭṭhāneyeva patiṭṭhāsi. Apabbajitena kira bodhimaṇḍaṃ upagantuṃ na sakkāti. So pabbajitvā bodhimaṇḍaṃ patvā nisīditvā satta divase padhānayogaṃ katvā sattahi divasehi sammāsambodhiṃ sacchākāsi.

昔时咖萨巴婆罗门，应成佛者，经过八万四千大劫之多，修习波罗蜜，住于巴拉那城富有婆罗门家中，其妻名为丹陀。于妻子间发生受胎，天人阿嘎沙罗随从天神离开天界，入婆罗门家之妻胎中。于同日完成受胎与孕育，且世称彼处一咖萨巴婆罗门，一提婆二名。两助手俱共成长。咖萨巴父授告子曰：“尔当出家，修行证佛，当于尔前出家，成得解脱。”彼闻后，至成佛者处说：“俱同出家成佛。”佛子赞叹。然成长时，提婆告之：“来，俱同出家。”咖萨巴未出家。提婆道：“尔无足智证成熟。”自出家，为沙门，于山脚处建小屋，住于山谷。彼佛子另一时，于家修习入出息念，成四禅定、得诸神通，至菩提树下，发誓道场，犹如树桩设桶座。转务修建宝殿亦如法完成。出家者不能近菩提场。出家后，坐于菩提场七日精勤修习，七日成正觉。

Tadā isipatane vīsatisahassā pabbajitā paṭivasanti. Atha kassapo bhagavā te āmantetvā dhammacakkaṃ pavattesi. Suttapariyosāne sabbeva arahanto ahesuṃ. So sudaṃ bhagavā vīsatibhikkhusahassaparivuto tattheva isipatane vasati. Kikī ca naṃ kāsirājā catūhi paccayehi upaṭṭhāti. Athekadivasaṃ bārāṇasivāsī eko puriso pabbate candanasārādīni gavesanto tissassa tāpasassa assamaṃ patvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi. Tāpaso taṃ disvā ‘‘kuto āgatosī’’ti pucchi. ‘‘Bārāṇasito, bhante’’ti. ‘‘Kā tattha pavattī’’ti? ‘‘Tattha, bhante, kassapo nāma sammāsambuddho uppanno’’ti. Tāpaso dullabhavacanaṃ sutvā pītisomanassajāto pucchi – ‘‘kiṃ so āmagandhaṃ bhuñjati, na bhuñjatī’’ti? ‘‘Ko bhante, āmagandho’’ti? ‘‘Macchamaṃsaṃ āvuso’’ti. ‘‘Bhagavā, bhante, macchamaṃsaṃ bhuñjatī’’ti. Taṃ sutvā tāpaso vippaṭisārī hutvā puna cintesi – ‘‘gantvā taṃ pucchissāmi, sace ‘āmagandhaṃ paribhuñjāmī’ti vakkhati, tato naṃ ‘tumhākaṃ, bhante, jātiyā ca kulassa ca gottassa ca ananucchavikameta’nti nivāretvā tassa santike pabbajitvā bhavanissaraṇaṃ karissāmī’’ti sallahukaṃ upakaraṇaṃ gahetvā sabbattha ekarattivāsena sāyanhasamaye bārāṇasiṃ patvā isipatanameva pāvisi. Bhagavāpi tasmiṃ samaye dhammadesanatthāya āsane nisinnoyeva hoti. Tāpaso bhagavantaṃ upasaṅkamma anabhivādetvā tuṇhībhūto ekamantaṃ aṭṭhāsi. Bhagavā taṃ disvā pubbe vuttanayeneva paṭisammodi. Sopi ‘‘khamanīyaṃ, bho kassapā’’tiādīni vatvā ekamantaṃ nisīditvā bhagavantaṃ pucchi – ‘‘āmagandhaṃ, bho kassapa, bhuñjasi, na bhuñjasī’’ti? ‘‘Nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’’ti. ‘‘Sādhu, sādhu, bho kassapa, parakuṇapaṃ akhādanto sundaramakāsi, yuttametaṃ bhoto kassapassa jātiyā ca kulassa ca gottassa cā’’ti. Tato bhagavā ‘‘ahaṃ kilese sandhāya ‘āmagandhaṃ na bhuñjāmī’ti vadāmi, brāhmaṇo macchamaṃsaṃ pacceti, yaṃnūnāhaṃ sve gāmaṃ piṇḍāya apavisitvā kikīrañño gehā ābhataṃ piṇḍapātaṃ paribhuñjeyyaṃ, evaṃ āmagandhaṃ ārabbha kathā pavattissati. Tato brāhmaṇaṃ dhammadesanāya saññāpessāmī’’ti dutiyadivase kālasseva sarīraparikammaṃ katvā gandhakuṭiṃ pāvisi. Bhikkhū gandhakuṭidvāraṃ pihitaṃ disvā ‘‘na bhagavā ajja bhikkhūhi saddhiṃ pavisitukāmo’’ti ñatvā gandhakuṭiṃ padakkhiṇaṃ katvā piṇḍāya pavisiṃsu.

那时，世尊住在仙人堕处，约有两万五千比库在家出家修行。后来，世尊召集他们而转动法轮。经文讲完之后，众皆成为阿拉汉。世尊确实环绕两万比库众而居于仙人堕处。国王迦尸的宰相亦以四种条件侍奉世尊。某一天，一名住在巴拉那西的男子，在山中寻找檀香等物，遇到比库提萨塔帕斯后，恭敬他而站于一旁。提萨塔帕斯见此人，便问：“你从何而来？”答曰：“我来自巴拉那西，尊者。”又问：“此时发生何事？”答曰：“那里，名为迦沙波的正自觉者出现在世间。”提萨塔帕斯闻此罕见之语，心生喜悦，便询问：“他是否食用臭秽之物？”“何为臭秽之物？”“是鱼肉啊，朋友。”男子答：“尊者，世尊食鱼肉。”闻此，提萨塔帕斯非常不平，转而思忖：“若向他问及，若他说‘我食用臭秽’，那我即阻止他出家，阻断他家族世系，令其离弃家园。”于是，他携带简单随身物品，傍晚时分独自前往巴拉那西，进入仙人堕处。此时，世尊正于座上，讲法教导。提萨塔帕斯未经礼拜而静默站立于侧。世尊见其态度，如前所说，喜悦赞许。他说道：“尊敬的迦沙波，您食用臭秽，或者不食？”“我不食，婆罗门，我不食臭秽。”世尊复赞：“善哉，善哉，尊者迦沙波，不食他物而爱美好，此乃适合尊者您以及您的家族世系。”于是世尊言：“我因烦恼说‘不食臭秽’，婆罗门却食鱼肉。譬如我进入故乡村庄，欲乞食时，国王家宅供养的乞食，正好有鱼肉，世尊食此者即为臭秽。由此开始此话题。接着我将向婆罗门讲说教法。”第二日，世尊沐浴完毕，作身体清净事，进入香屋。比库们见香屋门掩闭，知世尊今不欲与比库同时入内，遂绕屋一周后，于乞食处就座。

Bhagavāpi gandhakuṭito nikkhamma paññattāsane nisīdi. Tāpasopi kho pattasākaṃ pacitvā khāditvā bhagavato santike nisīdi. Kikī kāsirājā bhikkhū piṇḍāya carante disvā ‘‘kuhiṃ bhagavā, bhante’’ti pucchitvā ‘‘vihāre, mahārājā’’ti ca sutvā nānābyañjanarasamanekamaṃsavikatisampannaṃ bhojanaṃ bhagavato pāhesi. Amaccā vihāraṃ netvā bhagavato ārocetvā dakkhiṇodakaṃ datvā parivisantā paṭhamaṃ nānāmaṃsavikatisampannaṃ yāguṃ adaṃsu, tāpaso disvā ‘‘khādati nu kho no’’ti cintento aṭṭhāsi. Bhagavā tassa passatoyeva yāguṃ pivanto maṃsakhaṇḍaṃ mukhe pakkhipi. Tāpaso disvā kuddho. Puna yāgupītassa nānārasabyañjanaṃ bhojanamadaṃsu, tampi gahetvā bhuñjantaṃ disvā ativiya kuddho ‘‘macchamaṃsaṃ khādantoyeva ‘na khādāmī’ti bhaṇatī’’ti. Atha bhagavantaṃ katabhattakiccaṃ hatthapāde dhovitvā nisinnaṃ upasaṅkamma ‘‘bho kassapa, musā tvaṃ bhaṇasi, netaṃ paṇḍitakiccaṃ. Musāvādo hi garahito buddhānaṃ, yepi te pabbatapāde vanamūlaphalādīhi yāpentā isayo vasanti, tepi musā na bhaṇantī’’ti vatvā puna isīnaṃ guṇe gāthāya vaṇṇento āha ‘‘sāmākaciṅgūlakacīnakāni cā’’ti.

世尊自香屋中出，坐于定制座位上。提萨塔帕斯食毕布施食后，来到世尊身边坐下。国王迦尸见诸比库乞食，便问：“世尊现安在何处？”答曰：“在苑中，陛下。”听闻此语，有多种色声杂陈、味美多样之供养以奉世尊。国王未入苑中，特命人转告世尊并献南方净水，诸供养围绕置放。提萨塔帕斯见之，心中思虑：“世尊果然食用这食物吗？”于是立于一旁。世尊见其疑态，取一块肉投入口中。提萨塔帕斯见此甚为恼怒。随后供养已食同类色味多样之食物，提萨塔帕斯见此又极为愤怒，说：“你食鱼肉，却称‘我不食’，此乃妄语！”继而洗脚完毕，坐下，来到世尊前说：“迦沙波尊者，您说谎，这非智者之言。众佛憎恶妄语。即便你住在山中，采食根茎树果，野兽林兽亦不说谎。”并颂唱称赞世尊之偈语。

§242

242. Tattha sāmākāti dhunitvā vā sīsāni uccinitvā vā gayhūpagā tiṇadhaññajāti. Tathā ciṅgūlakā kaṇavīrapupphasaṇṭhānasīsā honti. Cīnakānīti aṭavipabbatapādesu aropitajātā cīnamuggā. Pattapphalanti yaṃkiñci haritapaṇṇaṃ. Mūlaphalanti yaṃkiñci kandamūlaṃ. Gavipphalanti yaṃkiñci rukkhavalliphalaṃ. Mūlaggahaṇena vā kandamūlaṃ, phalaggahaṇena rukkhavalliphalaṃ, gavipphalaggahaṇena udake jātasiṅghātakakaserukādiphalaṃ veditabbaṃ. Dhammena laddhanti dūteyyapahiṇagamanādimicchājīvaṃ pahāya vane uñchācariyāya laddhaṃ. Satanti santo ariyā. Asnamānāti bhuñjamānā. Na kāmakāmā alikaṃ bhaṇantīti te evaṃ amamā apariggahā etāni sāmākādīni bhuñjamānā isayo yathā tvaṃ sādurasādike kāme patthayanto āmagandhaṃ bhuñjantoyeva ‘‘nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’’ti bhaṇanto alikaṃ bhaṇasi, tathā na kāmakāmā alikaṃ bhaṇanti, kāme kāmayantā musā na bhaṇantīti isīnaṃ pasaṃsāya bhagavato nindaṃ dīpeti.

242. 此处所谓 sāmakā 是指将谷物外壳用水洗净或剥去秸秆的稻谷种子。ciṅgūlakā 是指节茎鱼腥草之类，有叶子如剑叶，茎节似芦苇簇状。cīnakā 是生长于森林与山脚之爬藤类植物。pattapphala 是指各种绿叶。mūlaphala 是指各类根块与果实。gavipphala 是指树上枝叶果实。以根柄可鉴别根块果实，以果柄可鉴别树枝果实，“gavipphala”之果生于水域，如水猕猴桃、菱角等。在法法中，通过弃恶业，舍断坏命，行林中高行，圣者得以常乐。asnamānāti 指食用中。kisāmukānaṃ bhavanti 是指非贪求欲欲，故不动摇、不造谎言。当耕耘者从善恶善丑不同的欲望起心动念，却说不食臭秽，犹如你吃着坏的食物却谎称不食，是虚假言论，世尊因此褒赞声中作出责难。

§243

243. Evaṃ isīnaṃ pasaṃsāpadesena bhagavantaṃ ninditvā idāni attanā adhippetaṃ nindāvatthuṃ dassetvā nippariyāyeneva bhagavantaṃ nindanto āha ‘‘yadasnamāno’’ti tattha da-kāro padasandhikaro. Ayaṃ panattho – yaṃ kiñcideva sasamaṃsaṃ vā tittiramaṃsaṃ vā dhovanacchedanādinā pubbaparikammena sukataṃ, pacanavāsanādinā pacchāparikammena suniṭṭhitaṃ, na mātarā na pitarā, apica kho pana ‘‘dakkhiṇeyyo aya’’nti maññamānehi dhammakāmehi parehi dinnaṃ, sakkārakaraṇena payataṃ paṇītamalaṅkataṃ, uttamarasatāya ojavantatāya thāmabalabharaṇasamatthatāya ca paṇītaṃ asnamāno āhārayamāno, na kevalañca yaṃkiñci maṃsameva, apica kho pana idampi sālīnamannaṃ vicitakāḷakaṃ sālitaṇḍulodanaṃ paribhuñjamāno so bhuñjasi, kassapa, āmagandhaṃ, so tvaṃ yaṃkiñci maṃsaṃ bhuñjamāno idañca sālīnamannaṃ paribhuñjamāno bhuñjasi, kassapa, āmagandhanti bhagavantaṃ gottena ālapati.

243. 如此，借赞扬迦沙波之话语却间接批评世尊，故此扭转形象之后，世尊反责迦沙波为迂腐乏味之婆罗门孙辈之言语。sālīnamanna 是指去壳碎米饭。paribhuñjamānoti 指食用的意思。世尊以熟悉的鸟肉为例，说明饭肉混合香美，称为“佳味”。

§244

244. Evaṃ āhārato bhagavantaṃ ninditvā idāni musāvādaṃ āropetvā nindanto āha ‘‘na āmagandho…pe… susaṅkhatehī’’ti. Tassattho – pubbe mayā pucchito samāno ‘‘na āmagandho mama kappatī’’ti icceva tvaṃ bhāsasi, evaṃ ekaṃseneva tvaṃ bhāsasi brahmabandhu brāhmaṇaguṇavirahitajātimattabrāhmaṇāti paribhāsanto bhaṇati. Sālīnamannanti sālitaṇḍulodanaṃ. Paribhuñjamānoti bhuñjamāno. Sakuntamaṃsehi susaṅkhatehīti tadā bhagavato abhihaṭaṃ sakuṇamaṃsaṃ niddisanto bhaṇati.

如此说道时，世尊脚下的足跗关节以上足趾与附加之毛发苍白光润，显现出三十二相大人相之非凡特征，又见全身泛有红光，体表软如棉絮，毛发整齐分布，足趾间毛发独立。世尊自问如何可能说谎。后来，由于迦沙波疑虑，世尊便引用本地习俗，强调世尊非藏污纳垢而自洁清净的实况，用此为应答反驳诬蔑。

Evaṃ bhaṇanto eva ca bhagavato heṭṭhā pādatalā pabhuti yāva upari kesaggā sarīramullokento dvattiṃsavaralakkhaṇāsītianubyañjanasampadaṃ byāmappabhāparikkhepañca disvā ‘‘evarūpo mahāpurisalakkhaṇādipaṭimaṇḍitakāyo na musā bhaṇituṃ arahati. Ayaṃ hissa bhavantarepi saccavācānissandeneva uṇṇā bhamukantare jātā odātā mudu tūlasannibhā, ekekāni ca lomakūpesu lomāni. Svāyaṃ kathamidāni musā bhaṇissati. Addhā añño imassa āmagandho bhavissati, yaṃ sandhāya etadavoca – ‘nāhaṃ, brāhmaṇa, āmagandhaṃ bhuñjāmī’ti, yaṃnūnāhaṃ etaṃ puccheyya’’nti cintetvā sañjātabahumāno gotteneva ālapanto imaṃ gāthāsesaṃ āha –

正当如此说时，他仰观世尊之身，从足底向上直至发顶，见其具足三十二大人殊胜相、八十随好庄严之身，以及一寻光明环绕，心中思惟：「具此大人相等庄严之身者，实不应说妄语。此眉间白毫，乃彼于往昔诸生中，亦以言谛之力而生，洁白柔软，犹如棉絮，诸毛孔各生一毛——如此之人，今岂肯说妄语？必有另一层含义，是彼所言『婆罗门，我不食腥味』之所指，且让我来追问此事。」如此思惟，油然生起深切恭敬，以族姓相称，续说此偈之余文——

‘‘Pucchāmi taṃ kassapa etamatthaṃ, kathaṃpakāro tava āmagandho’’ti.

我问咖萨巴，比库，何以你的恶臭生起？

§245

245. Athassa bhagavā āmagandhaṃ vissajjetuṃ ‘‘pāṇātipāto’’ti evamādimāha. Tattha pāṇātipātoti pāṇavadho. Vadhachedabandhananti ettha sattānaṃ daṇḍādīhi ākoṭanaṃ vadho, hatthapādādīnaṃ chedanaṃ chedo, rajjuādīhi bandho bandhanaṃ. Theyyaṃ musāvādoti theyyañca musāvādo ca. Nikatīti ‘‘dassāmi, karissāmī’’tiādinā nayena āsaṃ uppādetvā nirāsākaraṇaṃ. Vañcanānīti asuvaṇṇaṃ suvaṇṇanti gāhāpanādīni. Ajjhenakuttanti niratthakamanekaganthapariyāpuṇanaṃ. Paradārasevanāti parapariggahitāsu cārittāpajjanaṃ. Esāmagandho na hi maṃsabhojananti esa pāṇātipātādiakusaladhammasamudācāro āmagandho vissagandho kuṇapagandho. Kiṃ kāraṇā? Amanuññattā kilesaasucimissakattā sabbhi jigucchitattā paramaduggandhabhāvāvahattā ca. Ye hi ussannakilesā sattā, te tehi atiduggandhā honti, nikkilesānaṃ matasarīrampi duggandhaṃ na hoti, tasmā esāmagandho. Maṃsabhojanaṃ pana adiṭṭhamasutamaparisaṅkitañca anavajjaṃ, tasmā na hi maṃsabhojanaṃ āmagandhoti.

245. 当时世尊为使恶臭消除，说了‘杀生’等事。此处‘杀生’者，谓杀害生命之意。‘杀害’即以刑罚等拘禁诸生命，‘断绝’是截断手足等肢体，‘束缚’乃以绳索等拘留。‘谤诽’即谗毁，说假话。‘接近’者，谓以言语之‘我见定见’等引起故意，产生恶意而不放弃。‘欺诈’指不诚实之词语如虚假、夸饰等。不净者，谓脏污、肮脏之言语。淫乱，意谓涉他人妻妾、放荡行为。这恶臭非指肉食故臭，而是杀生等恶不善法滋生的恶臭、腐臭、秽臭。原因为何？乃是无礼、烦恼玷污、种种厌恶、极恶臭气聚合。烦恼熾盛的众生，臭气非常强烈；烦恼消除者，身亦无臭故。故此恶臭。至于吃肉，若未经不善言行或非恶因缘制造，故不称为恶臭也。

§246

246. Evaṃ dhammādhiṭṭhānāya desanāya ekena nayena āmagandhaṃ vissajjetvā idāni yasmā te te sattā tehi tehi āmagandhehi samannāgatā, na eko eva sabbehi, na ca sabbe ekeneva, tasmā nesaṃ te te āmagandhe pakāsetuṃ ‘‘ye idha kāmesu asaññatā janā’’tiādinā nayena puggalādhiṭṭhānāya tāva desanāya āmagandhe vissajjento dve gāthāyo abhāsi.

246. 如此立法依教理弘扬，惟以一法破除恶臭。今诸众生皆有诸般恶臭，但不尽同，非同一恶臭普遍所有。故说应令彼众人破除恶臭，故依‘此处色欲不节制人’等教理立法而说发两偈。彼‘此处色欲不节制人’者，是谓世间色欲嗜好及违乱礼仪、不守戒律、放逸无节制的凡夫。谓如舌偏爱污秽之味，口中充满腐臭等不净之物。谓不净之身，即由此腐臭得生，终致夭折，以各种恶业之不正生计造成不净恶臭。谓‘不存在’者，是谓持有不正见等虚妄见解。‘污浊’者，谓身心行为不净。‘恶性’谓思想言行恶劣。谓‘难入法门’者，意即心不精进、疑惑破坏修行。此恶臭者，谓以上诸业相杂合，故集合为六类恶臭。肉食则依前所说不成恶臭也。

Tattha ye idha kāmesu asaññatā janāti ye keci idha loke kāmapaṭisevanasaṅkhātesu kāmesu mātimātucchādīsupi mariyādāvirahena bhinnasaṃvaratāya asaṃyatā puthujjanā. Rasesu giddhāti jivhāviññeyyesu rasesu giddhā gadhitā mucchitā ajjhosannā anādīnavadassāvino anissaraṇapaññā rase paribhuñjanti. Asucibhāvamassitāti tāya rasagiddhiyā rasapaṭilābhatthāya nānappakāramicchājīvasaṅkhātaasucibhāvamissitā. Natthikadiṭṭhīti ‘‘natthi dinna’’ntiādidasavatthukamicchādiṭṭhisamannāgatā. Visamāti visamena kāyakammādinā samannāgatā. Durannayāti duviññāpayā sandiṭṭhiparāmāsīādhānaggāhīduppaṭinissaggitāsamannāgatā. Esāmagandhoti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘kāmesu asaṃyatatā rasagiddhatā ājīvavipattinatthikadiṭṭhikāyaduccaritādivisamatā durannayabhāvatā’’ti aparopi pubbe vuttenevatthena chabbidho āmagandho veditabbo. Na hi maṃsabhojananti maṃsabhojanaṃ pana yathāvuttenevatthena na āmagandhoti.

247. 第二偈中‘肮脏’者，谓脏污、污秽之意。‘残忍’者，残酷、粗暴。‘口后肉者’，谓面前说甜言蜜语，背后却说恶语。欲加害于人者，称为‘口后吃肉’。‘友谊不真’，谓对信赖者行不善之事。‘无怜悯’者，心无慈悲，欲害众生。‘傲慢’者，有自大嫉妒心态。如《分別》卷中所述，此傲慢是以某种出生、身相、身份轻视他人，是恶见的不善心态。‘不舍取’者，谓执取他人所有不肯放弃，或执取时不分清净不清净，不共修法。亦有“施舍不受”之法，虽乞求不受。以上所示，立法于人类心意所住处，归结八类恶臭，不是肉食为恶臭也。

§247

247. Dutiyagāthāyapi ye lūkhasāti ye lūkhā nirasā, attakilamathānuyuttāti attho. Dāruṇāti kakkhaḷā dovacassatāyuttā. Piṭṭhimaṃsikāti purato madhuraṃ bhaṇitvā parammukhe avaṇṇabhāsino . Ete hi abhimukhaṃ oloketumasakkontā parammukhānaṃ piṭṭhimaṃsakhādakā viya honti, tena ‘‘piṭṭhimaṃsikā’’ti vuccanti. Mittaddunoti mittadūhakā, dāradhanajīvitesu vissāsamāpannānaṃ mittānaṃ tattha micchāpaṭipajjanakāti vuttaṃ hoti. Nikkaruṇāti karuṇāvirahitā sattānaṃ anatthakāmā. Atimāninoti ‘‘idhekacco jātiyā vā…pe… aññataraññatarena vatthunā pare atimaññati, yo evarūpo māno ketukamyatā cittassā’’ti (vibha. 880) evaṃ vuttena atimānena samannāgatā. Adānasīlāti adānapakatikā, adānādhimuttā asaṃvibhāgaratāti attho. Na ca denti kassacīti tāya ca pana adānasīlatāya yācitāpi santā kassaci kiñci na denti, adinnapubbakakule manussasadisā nijjhāmataṇhikapetaparāyaṇā honti. Keci pana ‘‘ādānasīlā’’tipi paṭhanti, kevalaṃ gahaṇasīlā, kassaci pana kiñci na dentīti. Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘lūkhatā, dāruṇatā , piṭṭhimaṃsikatā, mittadūbhitā, nikkaruṇatā, atimānitā, adānasīlatā, adāna’’nti aparopi pubbe vuttenevatthena aṭṭhavidho āmagandho veditabbo, na hi maṃsabhojananti.

248. 依此立法，根据内心烦恼转动，又说一偈。其言‘嗔恨’如《毒蛇经》所述；‘嗔恨’心若火，炽盛如狮子。‘怨恨’乃为敌视、憎恨；‘口恨’是背后说恶语，言辞昏暗失真。他人面前却甜言蜜语，被视为‘口恨’。‘友谊假伪’，谓对信任者背后行邪之事。‘冷漠无情’，无慈悲心。‘过度自负’，即傲慢心态。‘不奉舍’，意谓赡养他人不善或不真心施舍。若有人作如是心，八类恶臭便显现，非因吃肉为恶也。

§248

248. Evaṃ puggalādhiṭṭhānāya desanāya dve gāthāyo vatvā puna tassa tāpasassa āsayānuparivattanaṃ viditvā dhammādhiṭṭhānāyeva desanāya ekaṃ gāthaṃ abhāsi. Tattha kodho uragasutte vuttanayeneva veditabbo. Madoti ‘‘jātimado, gottamado, ārogyamado’’tiādinā (vibha. 832) nayena vibhaṅge vuttappabhedo cittassa majjanabhāvo. Thambhoti thaddhabhāvo. Paccupaṭṭhāpanāti paccanīkaṭṭhāpanā, dhammena nayena vuttassa paṭivirujjhitvā ṭhānaṃ. Māyāti ‘‘idhekacco kāyena duccaritaṃ caritvā’’tiādinā (vibha. 894) nayena vibhaṅge vibhattā katapāpapaṭicchādanatā. Usūyāti paralābhasakkārādīsu issā. Bhassasamussayoti samussitaṃ bhassaṃ, attukkaṃsanatāti vuttaṃ hoti. Mānātimānoti ‘‘idhekacco jātiyā vā…pe… aññataraññatarena vatthunā pubbakālaṃ parehi sadisaṃ attānaṃ dahati, aparakālaṃ attānaṃ seyyaṃ dahati, pare hīne dahati, yo evarūpo māno…pe… ketukamyatā cittassā’’ti (vibha. 880) vibhaṅge vibhatto. Asabbhi santhavoti asappurisehi santhavo. Esāmagandho na hi maṃsabhojananti esa kodhādi navavidho akusalarāsi pubbe vuttenevatthena āmagandhoti veditabbo, na hi maṃsabhojananti.

249. 如是基于个人心意立法，说二偈后，斟酌热恼贪等烦恼，再说一偈。其言怒气，谓“生死怒、自性怒、健康怒”等，意指诸怒由内心焚烧而生。‘怠惰’者，心懈怠散乱。‘摒弃’谓破坏恶法修行之心。‘妄骗’乃对他人妄语欺诈。‘嫉妒’意欲窃取他人财物觊觎之意。‘毁谤’谓说他人短处。‘自负’则如之前述，以种族、身份傲慢看人。‘不与施’，即不念布施不慈悲。‘不和睦’谓内心不平和，被恶人所扰。此类恶臭可知非因吃肉而生，而是由烦恼所牵引之行为恶业。因此诸怒等九种恶臭是肉食不可生也。

§249

249. Evaṃ dhammādhiṭṭhānāya desanāya navavidhaṃ āmagandhaṃ dassetvā punapi pubbe vuttanayeneva puggalādhiṭṭhānāya desanāya āmagandhe vissajjento tisso gāthāyo abhāsi. Tattha yepāpasīlāti ye pāpasamācāratāya ‘‘pāpasīlā’’ti loke pākaṭā. Iṇaghātasūcakāti vasalasutte vuttanayena iṇaṃ gahetvā tassa appadānena iṇaghātā, pesuññena sūcakā ca. Vohārakūṭā idha pāṭirūpikāti dhammaṭṭaṭṭhāne ṭhitā lañjaṃ gahetvā sāmike parājentā kūṭena vohārena samannāgatattā vohārakūṭā, dhammaṭṭhapaṭirūpakattā pāṭirūpikā. Atha vā idhāti sāsane. Pāṭirūpikāti dussīlā. Te hi yasmā nesaṃ iriyāpathasampadādīhi sīlavantapaṭirūpaṃ atthi, tasmā paṭirūpā, paṭirūpā eva pāṭirūpikā. Narādhamā yedha karonti kibbisanti ye idha loke narādhamā mātāpitūsu buddhapaccekabuddhādīsu ca micchāpaṭipattisaññitaṃ kibbisaṃ karonti. Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘pāpasīlatā, iṇaghātatā, sūcakatā, vohārakūṭatā, pāṭirūpikatā, kibbisakāritā’’ti aparopi pubbe vuttenevatthena chabbidho āmagandho veditabbo, na hi maṃsabhojananti.

249. 如此，为示现法之确立，于教学中现出称为九种毒臭的污秽之后，继之复依先前所说出的人格确立的教学，令其毒臭消散，乃诵三偈。其所称坏行者，是指那些因恶行而为世间称为『坏行』者。所谓枪刺杀害的暗示，依《瓦萨罗经》中所说，谓以刀剑持其刺状而刺杀之，哀叫之声亦示其意。所谓谩骂之棍杖，此指在道德正立处，握持绳索棍棒等施恶击打者，其具谩骂伤辱的性质，称为谩骂之棍杖，亦即恶行表现。又或在此教法中，所谓『坏行』者，即是不具如行路通达等功德的品德表象，故称为反德、破坏德行者。若有极恶之人，则行此伤害行为，譬如世间恶人对父母、世尊、阿拉汉、独觉与辟支佛等持有错误之观念，而作出伤害行。此等毒臭非肉食之臭，而是因人之恶行确立而现，谓之『坏行、刺杀、指示、谩骂、坏行、嫉妒怨恨』等六毒臭，凡此皆可觉知，而非肉食臭矣。

§250

250.Ye idha pāṇesu asaññatā janāti ye janā idhaloke pāṇesu yathākāmacāritāya satampi sahassampi māretvā anuddayāmattassāpi akaraṇena asaṃyatā. Paresamādāya vihesamuyyutāti paresaṃ santakaṃ ādāya dhanaṃ vā jīvitaṃ vā tato ‘‘mā evaṃ karothā’’ti yācantānaṃ vā nivārentānaṃ vā pāṇileḍḍudaṇḍādīhi vihesaṃ uyyutā. Pare vā satte samādāya ‘‘ajja dasa, ajja vīsa’’nti evaṃ samādiyitvā tesaṃ vadhabandhanādīhi vihesamuyyutā. Dussīlaluddāti nissīlā ca durācārattā , luddā ca kurūrakammantā lohitapāṇitāya, macchaghātakamigabandhakasākuṇikādayo idhādhippetā. Pharusāti pharusavācā. Anādarāti ‘‘idāni na karissāma, viramissāma evarūpā’’ti evaṃ ādaravirahitā . Esāmagandho na hi maṃsabhojananti esa etāya gāthāya puggale adhiṭṭhāya niddiṭṭho ‘‘pāṇātipāto vadhachedabandhana’’ntiādinā nayena pubbe vutto ca avutto ca ‘‘pāṇesu asaṃyatatā paresaṃ vihesatā dussīlatā luddatā pharusatā anādaro’’ti chabbidho āmagandho veditabbo, na hi maṃsabhojananti. Pubbe vuttampi hi sotūnaṃ sotukāmatāya avadhāraṇatāya daḷhīkaraṇatāyāti evamādīhi kāraṇehi puna vuccati. Teneva ca parato vakkhati ‘‘iccetamatthaṃ bhagavā punappunaṃ, akkhāsi naṃ vedayi mantapāragū’’ti.

250. 此间众生于手中无视戒禁，世间人于手所为虽杀千百，纵使无人见亦不止恶行。谓为他人夺取物财或生命，作恶者取走他人财或命以为利，故有“勿作此恶”之教诫。挑衅争斗者用刀杖等凶器行恶，或乘机围捕施害，相互残杀。所谓恶行败类者，指无戒律、凶恶行为者，断掌刀手、杀鱼猎兽和杀生者等皆属。粗恶言语者，即恶口谩骂。无敬意者，谓言语不中止、无敬感。此等毒臭非肉食之臭，乃因杀害、绑缚等恶行而生之恶臭，六种毒臭乃录于先前经典，谓手不净行为、嫉妒争斗、恶口谩骂、不敬等亦皆毒臭，须知非肉食臭。先前亦有言论，谓刺杀杀害者因护卫听闻故锐利坚固，正因诸种因缘故再现如此。佛陀复用言辞揭示此义。

§251

251.Etesu giddhā viruddhātipātinoti etesu pāṇesu gedhena giddhā, dosena viruddhā, mohena ādīnavaṃ apassantā punappunaṃ ajjhācārappattiyā atipātino, etesu vā ‘‘pāṇātipāto vadhachedabandhana’’ntiādinā nayena vuttesu pāpakammesu yathāsambhavaṃ ye gedhavirodhātipātasaṅkhātā rāgadosamohā, tehi giddhā viruddhā atipātino ca. Niccuyyutāti akusalakaraṇe niccaṃ uyyutā, kadāci paṭisaṅkhāya appaṭiviratā. Peccāti asmā lokā paraṃ gantvā. Tamaṃ vajanti ye, patanti sattā nirayaṃ avaṃsirāti ye lokantarikandhakārasaṅkhātaṃ nīcakulatādibhedaṃ vā tamaṃ vajanti, ye ca patanti sattā avīciādibhedaṃ nirayaṃ avaṃsirā adhogatasīsā. Esāmagandhoti tesaṃ sattānaṃ tamavajananirayapatanahetu esa gedhavirodhātipātabhedo sabbāmagandhamūlabhūto yathāvuttenatthena tividho āmagandho. Na hi maṃsabhojananti maṃsabhojanaṃ pana na āmagandhoti.

251. 此中所指鸱鸮，是指于手行杀害者，鸱鸮因怒忿；以愤怒、瞋恨与无明为根本，不断反复作恶，屡次触犯正法戒规，谓为杀害之极恶者。所谓杀害与绑缚等恶行，是依据教法所言恶业之集，如此类因怒与无明纠缠的杀害恚怒恶行便是鸱鸮恶行。所谓持常习恶者，常纵无善行为，偶或无悔转变。所谓堕落者，是指死后去往他方，堕冥界之类者。谓世间有暗沉无光的地方，因品质堕落诸恶产生之处也。堕落者堕入如无间狱等深重苦地。此毒臭乃众生破坏智慧及堕入恶趣痛苦之根源，乃因鸱鸮恶业之恶臭，三种毒臭根本。须知非肉食之臭，故非肉臭，然肉食本身亦非臭。

§252

252. Evaṃ bhagavā paramatthato āmagandhaṃ vissajjetvā duggatimaggabhāvañcassa pakāsetvā idāni yasmiṃ macchamaṃsabhojane tāpaso āmagandhasaññī duggatimaggasaññī ca hutvā tassa abhojanena suddhikāmo hutvā taṃ na bhuñjati, tassa ca aññassa ca tathāvidhassa sodhetuṃ asamatthabhāvaṃ dassento ‘‘na macchamaṃsa’’nti imaṃ chappadaṃ gāthamāha. Tattha sabbapadāni antimapādena yojetabbāni – na macchamaṃsaṃ sodheti maccaṃ avitiṇṇakaṅkhaṃ, na āhutiyaññamutūpasevanā sodheti maccaṃ avitiṇṇakaṅkhanti evaṃ. Ettha ca na macchamaṃsanti akhādiyamānaṃ macchamaṃsaṃ na sodheti, tathā anāsakattanti evaṃ porāṇā vaṇṇenti. Evaṃ pana sundarataraṃ siyā ‘‘na macchamaṃsānaṃ anāsakattaṃ na macchamaṃsānānāsakattaṃ, macchamaṃsānaṃ anāsakattaṃ na sodheti, macca’’nti athāpi siyā, evaṃ sante anāsakattaṃ ohīyatīti? Tañca na, amaratapena saṅgahitattā. ‘‘Ye vāpi loke amarā bahū tapā’’ti ettha hi sabbopi vuttāvaseso attakilamatho saṅgahaṃ gacchatīti. Naggiyanti acelakattaṃ. Muṇḍiyanti muṇḍabhāvo. Jaṭājallanti jaṭā ca rajojallañca. Kharājinānīti kharāni ajinacammāni. Aggihuttassupasevanāti aggipāricāriyā. Amarāti amarabhāvapatthanatāya pavattakāyakilesā. Bahūti ukkuṭikappadhānādibhedato aneke. Tapāti sarīrasantāpā. Mantāti vedā. Āhutīti aggihomakammaṃ. Yaññamutūpasevanāti assamedhādiyaññā ca utūpasevanā ca. Utūpasevanā nāma gimhe ātapaṭṭhānasevanā, vasse rukkhamūlasevanā, hemante jalappavesasevanā. Na sodhenti maccaṃ avitiṇṇakaṅkhanti kilesasuddhiyā vā bhavasuddhiyā vā avitiṇṇavicikicchaṃ maccaṃ na sodhenti. Kaṅkhāmale hi sati na visuddho hoti, tvañca sakaṅkhoyevāti. Ettha ca ‘‘avitiṇṇakaṅkha’’nti etaṃ ‘‘na macchamaṃsa’’ntiādīni sutvā ‘‘kiṃ nu kho macchamaṃsānaṃ abhojanādinā siyā visuddhimaggo’’ti tāpasassa kaṅkhāya uppannāya bhagavatā vuttaṃ siyāti no adhippāyo. Yā cassa ‘‘so macchamaṃsaṃ bhuñjatī’’ti sutvāva buddhe kaṅkhā uppannā, taṃ sandhāyetaṃ vuttanti veditabbaṃ.

252. 如此，世尊从究竟义舍弃了毒臭，揭示了往生恶道的根源。如今，在此世俗鱼肉食中苦修者虽觉毒臭而知苦路根源，却因不能断离食用，故依赖并示现“非鱼肉”偈颂。此偈中每词皆须结合其最末词义，不可仅作“非鱼肉”之解释。此处所谓“非鱼肉”者，并非指未食鱼肉，而是谓食鱼肉不能清净恶业、不能断除无明与烦恼。过去所称的“非鱼肉”，是分别谓食用鱼肉行为不净，不洁之说。故比喻为“不净”、“不易清净”等。虽如此，有人仍有所好，谓“非鱼肉之不净宜清除，不食鱼肉即是清净”。但这种想法不实，因无明烦恼仍聚集。譬如斩发、剃度、洗袈裟，乃至施火供养，这些皆为外在活动，不能清净内心之染污烦恼。正如心未清净，正念不生，故不称为清净。诸有執取神通等造作不实之法，亦不应视为清净。众生因堕落及烦恼聚合而受无明束缚，非单以不食鱼肉即解脱。佛亦以“非鱼肉”等教理，阐明苦修者疑难与净化之理，非属强制教令。

§253

253. Evaṃ macchamaṃsānāsakattādīnaṃ sodhetuṃ asamatthabhāvaṃ dassetvā idāni sodhetuṃ samatthe dhamme dassento ‘‘sotesu gutto’’ti imaṃ gāthamāha. Tattha sotesūti chasu indriyesu. Guttoti indriyasaṃvaraguttiyā samannāgato. Ettāvatā indriyasaṃvaraparivārasīlaṃ dasseti. Viditindriyo careti ñātapariññāya chaḷindriyāni viditvā pākaṭāni katvā careyya, vihareyyāti vuttaṃ hoti. Ettāvatā visuddhasīlassa nāmarūpaparicchedaṃ dasseti. Dhamme ṭhitoti ariyamaggena abhisametabbacatusaccadhamme ṭhito. Etena sotāpattibhūmiṃ dasseti. Ajjavamaddaveratoti ujubhāve ca mudubhāve ca rato. Etena sakadāgāmibhūmiṃ dasseti. Sakadāgāmī hi kāyavaṅkādikarānaṃ cittathaddhabhāvakarānañca rāgadosānaṃ tanubhāvā ajjavamaddave rato hoti. Saṅgātigoti rāgadosasaṅgātigo. Etena anāgāmibhūmiṃ dasseti. Sabbadukkhappahīnoti sabbassa vaṭṭadukkhassa hetuppahānena pahīnasabbadukkho. Etena arahattabhūmiṃ dasseti. Na lippati diṭṭhasutesu dhīroti so evaṃ anupubbena arahattaṃ patto dhitisampadāya dhīro diṭṭhasutesu dhammesu kenaci kilesena na lippati. Na kevalañca diṭṭhasutesu, mutaviññātesu ca na lippati, aññadatthu paramavisuddhippatto hotīti arahattanikūṭena desanaṃ niṭṭhāpesi.

253. 如此，世尊显现教法，明示如何摒除因鱼肉导致的染污，示现“守护六根”的教导偈文。其中六根即眼、耳、鼻、舌、身、意。所谓守护即具足根条摄护，能以察明慧识观察六根，知其分别妄鉴，护持清净而勤修。依此，分别慧者得以证断名色之分别。言有定基，即立于圣道四谛证悟之根基。此彰显声闻初果净土境界。所谓守正端庄，乃正身正意者，示初果“须陀洹”之境。初果乃断身见、断疑惑之果，乐于正法天人之善法。此亦示第二果阿那含果位，乃断除欲贪嗔恚身心变乱。所谓过于离合，指染污欲、嗔、痴未除尽，故此示第三果灰冠地。所谓除尽一切苦，乃所有轮回之苦因除却，示阿拉汉果位。圣徒于已见、闻所知法，具大毅力称为睿者，且非仅止于闻思，亦于心识显现清净，已达他处清净，终结阿拉汉教法。

§254-5

254-5. Ito paraṃ ‘‘iccetamattha’’nti dve gāthā saṅgītikārehi vuttā. Tāsamattho – iti bhagavā kassapo etamatthaṃ punappunaṃ anekāhi gāthāhi dhammādhiṭṭhānāya puggalādhiṭṭhānāya ca desanāya yāva tāpaso aññāsi, tāva so akkhāsi kathesi vitthāresi. Naṃ vedayi mantapāragūti sopi tañca atthaṃ mantapāragū, vedapāragū, tisso brāhmaṇo vedayi aññāsi. Kiṃ kāraṇā? Yasmā atthato ca padato ca desanānayato ca citrāhi gāthāhi munī pakāsayi. Kīdiso? Nirāmagandho asito durannayo, āmagandhakilesābhāvā nirāmagandho, taṇhādiṭṭhinissayābhāvā asito, bāhiradiṭṭhivasena ‘‘idaṃ seyyo idaṃ vara’’nti kenaci netuṃ asakkuṇeyyattā durannayo. Evaṃ pakāsitavato cassa sutvāna buddhassa subhāsitaṃ padaṃ sukathitaṃ dhammadesanaṃ sutvā nirāmagandhaṃ nikkilesayogaṃ, sabbadukkhappanūdanaṃ sabbavaṭṭadukkhappanūdanaṃ, nīcamano nīcacitto hutvā vandi tathāgatassa, tisso brāhmaṇo tathāgatassa pāde pañcapatiṭṭhitaṃ katvā vandi. Tattheva pabbajjamarocayitthāti tattheva ca naṃ āsane nisinnaṃ kassapaṃ bhagavantaṃ tisso tāpaso pabbajjamarocayittha, ayācīti vuttaṃ hoti. Taṃ bhagavā ‘‘ehi bhikkhū’’ti āha. So taṅkhaṇaṃyeva aṭṭhaparikkhārayutto hutvā ākāsenāgantvā vassasatikatthero viya bhagavantaṃ vanditvā katipāheneva sāvakapāramiñāṇaṃ paṭivijjhitvā tisso nāma aggasāvako ahosi, puna dutiyo bhāradvājo nāma. Evaṃ tassa bhagavato tissabhāradvājaṃ nāma sāvakayugaṃ ahosi.

254-255. 此后又说“欲令明了”两偈，状若歌谣而出。所谓“此意”者，即世尊以咖萨巴尊者为教化对象，频繁宣说诸偈以确立法及人格修持。苦修者识得后，世尊便详细说明、阐述其义。所谓“能理解意理与言语”者，即智慧高妙善于思维理趣，三位婆罗门之一。为何如此？因其慧眼仅见无毒、无烦恼之法，断除渴爱执著，无外道观见“此为上，此为优”等无法赢导他人之邪见。因受教诲，听闻佛陀善说教法、清净语辞后，苦修者生起清净欲，谦卑至诚功敬如来，三位婆罗门中尊者以此敬拜佛足，为出家正缘。由此因缘，苦修者咖萨巴宣说意趣，佛告“来吧，众比库”，当下即受具八支戒，贤者修怠者似百年长老般，证得佛所示最高智慧，尊者名为苦修者咖萨巴。其次弟子名为巴拉德瓦迦，佛与二尊者并称苦修者与巴拉德瓦迦弟子组，从而形成佛法传承弟子群。

Amhākaṃ pana bhagavā yā ca tissena brāhmaṇena ādito tisso gāthā vuttā, yā ca kassapena bhagavatā majjhe nava, yā ca tadā saṅgītikārehi ante dve, tā sabbāpi cuddasa gāthā ānetvā paripuṇṇaṃ katvā imaṃ āmagandhasuttaṃ ācariyappamukhānaṃ pañcannaṃ tāpasasatānaṃ āmagandhaṃ byākāsi. Taṃ sutvā so brāhmaṇo tatheva nīcamano hutvā bhagavato pāde vanditvā pabbajjaṃ yāci saddhiṃ parisāya. ‘‘Etha bhikkhavo’’ti bhagavā avoca. Te tatheva ehibhikkhubhāvaṃ patvā ākāsenāgantvā bhagavantaṃ vanditvā katipāheneva sabbeva aggaphale arahatte patiṭṭhahiṃsūti.

然而，我等所闻世尊与婆罗门提舍尊者共诵三首偈语，世尊又与咖萨巴尊者在法中间共诵九首，然后在音乐演唱中共有十七首偈语汇集圆满，由诸导师率领五百名苦行者详细阐释这一恶臭经。婆罗门听闻后心意清净，敬礼世尊足，恳求出家与僧众同住。世尊曰：「比库们，请来吧。」众比库即来此处，空中降临，敬礼世尊，立刻皆成阿拉汉，获得头陀果位，安住于正觉境界。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注疏中

Suttanipāta-aṭṭhakathāya āmagandhasuttavaṇṇanā niṭṭhitā. · 《经集注》中《臭秽经》的解释终了。

3. Hirisuttavaṇṇanā三、《惭经》的解释

Hiriṃtarantanti hirisuttaṃ. Kā uppatti? Anuppanne bhagavati sāvatthiyaṃ aññataro brāhmaṇamahāsālo aḍḍho ahosi asītikoṭidhanavibhavo. Tassa ekaputtako ahosi piyo manāpo. So taṃ devakumāraṃ viya nānappakārehi sukhūpakaraṇehi saṃvaḍḍhento taṃ sāpateyyaṃ tassa aniyyātetvāva kālamakāsi saddhiṃ brāhmaṇiyā. Tato tassa māṇavassa mātāpitūnaṃ accayena bhaṇḍāgāriko sāragabbhaṃ vivaritvā sāpateyyaṃ niyyātento āha – ‘‘idaṃ te, sāmi, mātāpitūnaṃ santakaṃ, idaṃ ayyakapayyakānaṃ santakaṃ, idaṃ sattakulaparivaṭṭena āgata’’nti. Māṇavo dhanaṃ disvā cintesi – ‘‘idaṃ dhanaṃyeva dissati, yehi pana idaṃ sañcitaṃ, te na dissanti, sabbeva maccuvasaṃ gatā. Gacchantā ca na ito kiñci ādāya agamaṃsu, evaṃ nāma bhoge pahāya gantabbo paraloko, na sakkā kiñci ādāya gantuṃ aññatra sucaritena. Yaṃnūnāhaṃ imaṃ dhanaṃ pariccajitvā sucaritadhanaṃ gaṇheyyaṃ, yaṃ sakkā ādāya gantu’’nti. So divase divase satasahassaṃ vissajjento puna cintesi – ‘‘pahūtamidaṃ dhanaṃ, kiṃ iminā evamappakena pariccāgena, yaṃnūnāhaṃ mahādānaṃ dadeyya’’nti. So rañño ārocesi – ‘‘mahārāja, mama ghare ettakaṃ dhanaṃ atthi, icchāmi tena mahādānaṃ dātuṃ. Sādhu, mahārāja, nagare ghosanaṃ kārāpethā’’ti. Rājā tathā kārāpesi. So āgatāgatānaṃ bhājanāni pūretvā sattahi divasehi sabbadhanamadāsi , datvā ca cintesi – ‘‘evaṃ mahāpariccāgaṃ katvā ayuttaṃ ghare vasituṃ, yaṃnūnāhaṃ pabbajeyya’’nti. Tato parijanassa etamatthaṃ ārocesi. Te ‘‘mā, tvaṃ sāmi, ‘dhanaṃ parikkhīṇa’nti cintayi, mayaṃ appakeneva kālena nānāvidhehi upāyehi dhanasañcayaṃ karissāmā’’ti vatvā nānappakārehi taṃ yāciṃsu. So tesaṃ yācanaṃ anādiyitvāva tāpasapabbajjaṃ pabbaji.

《戒耻经》中云，羞耻恒常流转。其缘何起？昔时世尊未出家前，在舍卫国有一大富婆罗门，其财富达八十亿。此人有一爱子，心爱而喜悦。此子如天子般备受恩爱，用种种美好享具孕育其胎。父母随即将子许配给某婆罗门女为妻。然此少年来见财富，心念：「此财虽显现，但积蓄此财者已皆死入涅槃。且去世无人带来，我当舍弃此财，往他方，不应带财，仅以善行随行。」他日每日花费百万倍财多次思惟：「如此许多财物，单凭少许舍弃，若我布施重财将更殊胜。」于是告国王：「陛下，家中财产丰盛，愿以此为大布施。恭请陛下在城内布告。」王遂照办。比库来来去去供养他七日，悉数布施。赠予毕竟后思忖：「既作此大布施，应于家中藏一万等身财物，届时我必出家。」于是告亲属此意。亲属曰：「主啊，勿念财物尽拔。我们暂时以多种方法积聚财物。」他未应允，毅然断舍布施，并出家受五百苦行道。

Tattha aṭṭhavidhā tāpasā – saputtabhariyā, uñchācārikā, sampattakālikā, anaggipakkikā, asmamuṭṭhikā, dantaluyyakā, pavattaphalikā, vaṇṭamuttikā cāti (dī. ni. aṭṭha. 1.280). Tattha saputtabhariyāti puttadārena saddhiṃ pabbajitvā kasivaṇijjādīhi jīvikaṃ kappayamānā keṇiyajaṭilādayo. Uñchācārikāti nagaradvāre assamaṃ kārāpetvā tattha khattiyabrāhmaṇakumārādayo sippādīni sikkhāpetvā hiraññasuvaṇṇaṃ paṭikkhipitvā tilataṇḍulādikappiyabhaṇḍapaṭiggāhakā, te saputtabhariyehi seṭṭhatarā. Sampattakālikāti āhāravelāya sampattaṃ āhāraṃ gahetvā yāpentā, te uñchācārikehi seṭṭhatarā. Anaggipakkikāti agginā apakkapattaphalāni khāditvā yāpentā, te sampattakālikehi seṭṭhatarā. Asmamuṭṭhikāti muṭṭhipāsāṇaṃ gahetvā aññaṃ vā kiñci vāsisatthakādiṃ gahetvā vicarantā yadā chātā honti, tadā sampattarukkhato tacaṃ gahetvā khāditvā uposathaṅgāni adhiṭṭhāya cattāro brahmavihāre bhāventi, te anaggipakkikehi seṭṭhatarā. Dantaluyyakāti muṭṭhipāsāṇādīnipi agahetvā carantā khudākāle sampattarukkhato dantehi uppāṭetvā tacaṃ khāditvā uposathaṅgāni adhiṭṭhāya brahmavihāre bhāventi, te asmamuṭṭhikehi seṭṭhatarā. Pavattaphalikāti jātassaraṃ vā vanasaṇḍaṃ vā nissāya vasantā yaṃ tattha sare bhisamuḷālādi, yaṃ vā vanasaṇḍe pupphakāle pupphaṃ, phalakāle phalaṃ, tameva khādanti. Pupphaphale asati antamaso tattha rukkhapapaṭikampi khāditvā vasanti, na tveva āhāratthāya aññatra gacchanti. Uposathaṅgādhiṭṭhānaṃ brahmavihārabhāvanaṃ ca karonti, te dantaluyyakehi seṭṭhatarā. Vaṇṭamuttikā nāma vaṇṭamuttāni bhūmiyaṃ patitāni paṇṇāniyeva khādanti, sesaṃ purimasadisameva, te sabbaseṭṭhā.

此处所说五种苦行者：有八类苦行者，即饱食子妻、失奴匠役、富贵时节、无火火葬、执骰赌钱、断齿腐烂、游走采果、食落地叶。饱食子妻者，指有子有妻同出家，与渔猎等职业共生。失奴匠役者，在村门设街场，教武士及婆罗门子弟手艺，抛弃金银珠宝，以种种贵重容器换米及杂物，皆高于饱食子妻者。富贵时节者，于饮食时节取良食而行，胜于失奴匠役。无火火葬者，食用无火焚烧之食物，住持禁戒四梵行处，胜于富贵时节。执骰赌钱者，携带赌石石子行走，于饭前采摘树上齿状物食用，持四梵行处法修行，胜于无火火葬。游走采果者，依生灭林木及果实生活，采食花果，保持禁戒梵行，胜于执骰赌钱。食落地叶者，仅食落地树叶，诸叶残存无变，胜于游走采果。

Ayaṃ pana brāhmaṇakulaputto ‘‘tāpasapabbajjāsu aggapabbajjaṃ pabbajissāmī’’ti vaṇṭamuttikapabbajjameva pabbajitvā himavante dve tayo pabbate atikkamma assamaṃ kārāpetvā paṭivasati. Atha bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena sāvatthiṃ gantvā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthivāsī eko puriso pabbate candanasārādīni gavesanto tassa assamaṃ patvā abhivādetvā ekamantaṃ aṭṭhāsi. So taṃ disvā ‘‘kuto āgatosī’’ti pucchi. ‘‘Sāvatthito, bhante’’ti. ‘‘Kā tattha pavattī’’ti? ‘‘Tattha, bhante, manussā appamattā dānādīni puññāni karontī’’ti. ‘‘Kassa ovādaṃ sutvā’’ti? ‘‘Buddhassa bhagavato’’ti. Tāpaso buddhasaddassavanena vimhito ‘‘buddhoti tvaṃ, bho purisa, vadesī’’ti āmagandhe vuttanayeneva tikkhattuṃ pucchitvā ‘‘ghosopi kho eso dullabho’’ti attamano bhagavato santikaṃ gantukāmo hutvā cintesi – ‘‘na yuttaṃ buddhassa santikaṃ tucchameva gantuṃ, kiṃ nu kho gahetvā gaccheyya’’nti. Puna cintesi – ‘‘buddhā nāma āmisagarukā na honti, handāhaṃ dhammapaṇṇākāraṃ gahetvā gacchāmī’’ti cattāro pañhe abhisaṅkhari –

此婆罗门贵族之子思惟曰：「我当于五百苦行中选一上等苦行出家。」遂断舍落地食苦行，往喜马拉雅山两峰间住处恳求苦行。彼时世尊，普现转轮圣王戒法，渐次往舍卫城，在揭伽林给孤独长者园中住。此时舍卫城有一人于山中采集檀香果实，偶然遇落地食苦行者，礼敬后独立一旁。彼见之问：「汝自何处来？」答曰：「舍卫，人中。」问其缘由，答曰：「人中作无量善行如布施。」问从谁处闻法，答曰：「从世尊得法。」因而观佛名，重价值，思忖：「不宜轻忽佛，宜持法书随行。」遂思量四问：应与如何朋友交往？如何朋友应远离？应从事何种交往？何为极美妙滋味？

‘‘Kīdiso mitto na sevitabbo, kīdiso mitto sevitabbo;

（四问一）何种朋友不可亲近，何种朋友应当亲近？

Kīdiso payogo payuñjitabbo, kiṃ rasānaṃ agga’’nti.

（四问二）应当与何种朋友结交，何种朋友应坚拒？何为最上清净滋味？

So te pañhe gahetvā majjhimadesābhimukho pakkamitvā anupubbena sāvatthiṃ patvā jetavanaṃ paviṭṭho. Bhagavāpi tasmiṃ samaye dhammadesanatthāya āsane nisinnoyeva hoti. So bhagavantaṃ disvā avanditvāva ekamantaṃ aṭṭhāsi. Bhagavā ‘‘kacci, isi, khamanīya’’ntiādinā nayena sammodi. Sopi ‘‘khamanīyaṃ, bho gotamā’’tiādinā nayena paṭisammoditvā ‘‘yadi buddho bhavissati, manasā pucchite pañhe vācāya eva vissajjessatī’’ti manasā eva bhagavantaṃ te pañhe pucchi. Bhagavā brāhmaṇena puṭṭho ādipañhaṃ tāva vissajjetuṃ hiriṃ tarantanti ārabhitvā aḍḍhateyyā gāthāyo āha.

于是他拿着那个问题，转到中部地区，缓缓地到达沙瓦提，进入迦叶林。当时世尊也正坐在讲法的座位上。他看到世尊，恭敬地向一边站立。世尊用「可否，尊者，原谅」等话引导他。那人也用「可原谅，婆罗门果德玛」等话回应，然后心中默想：「如果将来有佛出世，对于所问之事，言辞必定会舍弃。」由此他心里对世尊提出问题。世尊被婆罗门提问后，为了解除最初的问题，开始诵唱八句诗。

§256

256. Tāsaṃ attho – hiriṃ tarantanti hiriṃ atikkamantaṃ ahirikaṃ nillajjaṃ. Vijigucchamānanti asucimiva passamānaṃ. Ahiriko hi hiriṃ jigucchati asucimiva passati, tena naṃ na bhajati na allīyati. Tena vuttaṃ ‘‘vijigucchamāna’’nti. Tavāhamasmi iti bhāsamānanti ‘‘ahaṃ, samma, tava sahāyo hitakāmo sukhakāmo, jīvitampi me tuyhaṃ atthāya pariccatta’’nti evamādinā nayena bhāsamānaṃ. Sayhāni kammāni anādiyantanti evaṃ bhāsitvāpi ca sayhāni kātuṃ sakkānipi tassa kammāni anādiyantaṃ karaṇatthāya asamādiyantaṃ. Atha vā cittena tattha ādaramattampi akarontaṃ, apica kho pana uppannesu kiccesu byasanameva dassentaṃ. Neso mamanti iti naṃ vijaññāti taṃ evarūpaṃ ‘‘mittapaṭirūpako eso, neso me mitto’’ti evaṃ paṇḍito puriso vijāneyya.

256. 这些句子的意思是——“超越羞耻”是指超越羞耻心、无耻无惭。 “鄙弃”是指像看污秽一样厌恶、反感。无耻者因羞耻而厌恶，如同看见肮脏一样，因此不与之交往，也不亲近他。由此说为“鄙弃”。“你是我的”者，言说“我正是你的朋友，愿为你利益，愿你安乐，生命也为你效劳”等意思；即使如此相谈，也不接受恶行；虽明知其行为恶劣，亦不近前助长。有人虽心中仅存微小敬意，但在具体业务上表现出厌弃。若认定“这是我的人”，智者不会不了解这是“看似朋友实非朋友”的情况。

§257

257.Ananvayanti yaṃ atthaṃ dassāmi, karissāmīti ca bhāsati, tena ananugataṃ. Piyaṃ vācaṃ yo mittesu pakubbatīti yo atītānāgatehi padehi paṭisantharanto niratthakena saṅgaṇhanto kevalaṃ byañjanacchāyāmatteneva piyaṃ mittesu vācaṃ pavatteti. Akarontaṃ bhāsamānaṃ, parijānanti paṇḍitāti evarūpaṃ yaṃ bhāsati, taṃ akarontaṃ, kevalaṃ vācāya bhāsamānaṃ ‘‘vacīparamo nāmesa amitto mittapaṭirūpako’’ti evaṃ paricchinditvā paṇḍitā jānanti.

257. 所说明的义理不相违背者，是言说：离开亲近之言，由过去、现在、未来的言辞回避、毁谤，以及无意义地制造纷争，只只是空泛字句投影，就流露亲爱友善之言。对于言说不理会者，被智慧之人所认识，如此言说者被称为最上善言的境界、名为“非友即敌”。智者通过这些分析判断言语，所以称呼此类人为智者。

§258

258.Na so mitto yo sadā appamatto, bhedāsaṅkī randhamevānupassīti yo bhedameva āsaṅkamāno katamadhurena upacārena sadā appamatto viharati, yaṃkiñci assatiyā amanasikārena kataṃ, aññāṇakena vā akataṃ, ‘‘yadā maṃ garahissati, tadā naṃ etena paṭicodessāmī’’ti evaṃ randhameva anupassati, na so mitto sevitabboti.

258. 不是真朋友者，是那种不常持戒、不谨慎、容易生气、总怀猜疑的人。就像不愿忍受痛苦，反而激怒对方，常以恶劣手段相待，并心不在焉地随意行事；还会怨恨将来如“当他憎恶于我时，我必不怨对方”等，乃至仅以此怨恨为生。这种仅以恶劣心态相待者，不是应当亲近的真正朋友。

Evaṃ bhagavā ‘‘kīdiso mitto na sevitabbo’’ti imaṃ ādipañhaṃ vissajjetvā dutiyaṃ vissajjetuṃ ‘‘yasmiñca setī’’ti imaṃ upaḍḍhagāthamāha. Tassattho yasmiñca mitte mitto tassa hadayamanupavisitvā sayanena yathā nāma pitu urasi putto ‘‘imassa mayi urasi sayante dukkhaṃ vā anattamanatā vā bhaveyyā’’tiādīhi aparisaṅkamāno nibbisaṅko hutvā seti, evamevaṃ dāradhanajīvitādīsu vissāsaṃ karonto mittabhāvena nibbisaṅko seti. Yo ca parehi kāraṇasataṃ kāraṇasahassampi vatvā abhejjo, sa ve mitto sevitabboti.

如此，世尊说：“何等朋友不应亲近”，在破除初询之后，又破除第二询，“是在何等朋友处”，以反问诗句阐述。这里说明在何等朋友面前坐卧，犹如母亲之子在父亲胸前卧着一样，怀有不安、忧虑和焦虑。如此对朋友抱有信赖心而内心不安、犹豫不决者。若能确定完全没有欺瞒，无论千因万缘都可信赖，才是应当亲近的朋友。

§259

259. Evaṃ bhagavā ‘‘kīdiso mitto sevitabbo’’ti evaṃ dutiyapañhaṃ vissajjetvā tatiyaṃ vissajjetuṃ ‘‘pāmujjakaraṇa’’nti gāthamāha. Tassattho – pāmujjaṃ karotīti pāmujjakaraṇaṃ. Ṭhānanti kāraṇaṃ. Kiṃ pana tanti? Vīriyaṃ. Tañhi dhammūpasañhitaṃ pītipāmojjasukhamuppādanato pāmujjakaraṇanti vuccati. Yathāha ‘‘svākhāte, bhikkhave, dhammavinaye yo āraddhavīriyo, so sukhaṃ viharatī’’ti (a. ni. 1.319). Pasaṃsaṃ āvahatīti pasaṃsāvahanaṃ. Ādito dibbamānusakasukhānaṃ , pariyosāne nibbānasukhassa āvahanato phalūpacārena sukhaṃ. Phalaṃ paṭikaṅkhamāno phalānisaṃso. Bhāvetīti vaḍḍheti. Vahanto porisaṃ dhuranti purisānucchavikaṃ bhāraṃ ādāya viharanto etaṃ sammappadhānavīriyasaṅkhātaṃ ṭhānaṃ bhāveti, īdiso payogo sevitabboti.

259. 如此，世尊破除“何等朋友应亲近”的第二询，又破除第三询，“助长烦恼者”的诗句。世尊解释曰：“助长烦恼者”，即“助长烦恼之因”。此处“因”指动力，即配合佛法力量，此动力产出喜乐与欢愉，因而称作“助长烦恼的因”。正如经中所说：“比库们，精进努力者，安乐而住”，能引导赞许者。助长天人、人间快乐，最终引导涅槃安乐，作为果实依赖而快乐。滋长者增进，人承受并负载众生之重，修习此勤奋所在，即应亲近此类相应努力者。

§260

260. Evaṃ bhagavā ‘‘kīdiso payogo payuñjitabbo’’ti tatiyapañhaṃ vissajjetvā catutthaṃ vissajjetuṃ ‘‘pavivekarasa’’nti gāthamāha. Tattha pavivekoti kilesavivekato jātattā aggaphalaṃ vuccati, tassa rasoti assādanaṭṭhena taṃsampayuttaṃ sukhaṃ. Upasamopi kilesūpasamante jātattā nibbānasaṅkhātaupasamārammaṇattā vā tadeva, dhammapītirasopi ariyadhammato anapetāya nibbānasaṅkhāte dhamme uppannāya pītiyā rasattā tadeva. Taṃ pavivekarasaṃ upasamassa ca rasaṃ pitvā tadeva dhammapītirasaṃ pivaṃ niddaro hoti nippāpo, pivitvāpi kilesapariḷāhābhāvena niddaro, pivantopi pahīnapāpattā nippāpo hoti, tasmā etaṃ rasānamagganti. Keci pana ‘‘jhānanibbānapaccavekkhaṇānaṃ kāyacittaupadhivivekānañca vasena pavivekarasādayo tayo eva ete dhammā’’ti yojenti , purimameva sundaraṃ. Evaṃ bhagavā catutthapañhaṃ vissajjento arahattanikūṭena desanaṃ niṭṭhāpesi. Desanāpariyosāne brāhmaṇo bhagavato santike pabbajitvā katipāheneva paṭisambhidāppatto arahā ahosīti.

世尊如此说完第三个问题后，又释第三个问题而说出“应如何修习独处滋味”的偈语。此中“独处”者，谓由断除烦恼所生的根本果报；“滋味”者，为与此相应、凭借满足所生的安乐。清净亦是烦恼清净之果报的本质，或者是涅槃堪称清净的对象。菩提喜悦亦是圣法中未被搅乱的涅槃中产生之喜悦的滋味，此即所谓独处滋味。饮此独处滋味及清净滋味，即饮圣法之喜悦滋味，因饮此滋味而得安眠则无罪。即使饮酒，由于烦恼贫瘠，饮酒者亦得安眠。饮酒是免除罪过的，故此滋味堪作去罪之途。有人以为“禅定涅槃审察中，由于身心和取分别独处，故独处滋味等此三法也”，此说殊妙。世尊释完第四问，即于阿拉汉品宣说法教终结。说法已毕，有婆罗门即向世尊出家，不多时即得具足断见阿拉汉果。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注

Suttanipāta-aṭṭhakathāya hirisuttavaṇṇanā niṭṭhitā. · 《经集注》中《惭经》的解释终了。

Paṭhamo bhāgo niṭṭhito. · 第一部分终了。

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Khuddakanikāye · 小部

Suttanipāta-aṭṭhakathā · 《经集注》

(Dutiyo bhāgo)

（第二部分）

2. Cūḷavaggo

第二章小品

4. Maṅgalasuttavaṇṇanā四、吉祥经义疏

Evaṃme sutanti maṅgalasuttaṃ. Kā uppatti? Jambudīpe kira tattha tattha nagaradvārasanthāgārasabhādīsu mahājanā sannipatitvā hiraññasuvaṇṇaṃ datvā nānappakāraṃ sītāharaṇādibāhirakakathaṃ kathāpenti, ekekā kathā catumāsaccayena niṭṭhāti. Tattha ekadivasaṃ maṅgalakathā samuṭṭhāsi – ‘‘kiṃ nu kho maṅgalaṃ, kiṃ diṭṭhaṃ maṅgalaṃ, sutaṃ maṅgalaṃ, mutaṃ maṅgalaṃ, ko maṅgalaṃ jānātī’’ti?

如此闻得此吉祥经。其起何因？据说在须弥山南面人间，有城市、城门、集会所等，众多民众汇集。众生施舍金银宝物，不同方式讲述七宝等外出奇事，各自讲述四谛集尽之法。其中一日诵说诸吉祥事：‘何为吉祥？何为所见吉祥？何为闻得吉祥？何为已闻吉祥？谁知吉祥？’

Atha diṭṭhamaṅgaliko nāmeko puriso āha – ‘‘ahaṃ maṅgalaṃ jānāmi, diṭṭhaṃ loke maṅgalaṃ, diṭṭhaṃ nāma abhimaṅgalasammataṃ rūpaṃ. Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya cātakasakuṇaṃ vā passati, beluvalaṭṭhiṃ vā gabbhiniṃ vā kumārake vā alaṅkatapaṭiyatte puṇṇaghaṭaṃ vā allarohitamacchaṃ vā ājaññaṃ vā ājaññarathaṃ vā usabhaṃ vā gāviṃ vā kapilaṃ vā, yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ rūpaṃ passati, idaṃ vuccati diṭṭhamaṅgala’’nti. Tassa vacanaṃ ekacce aggahesuṃ, ekacce nāggahesuṃ. Ye nāggahesuṃ, te tena saha vivadiṃsu.

时有一名见吉祥者作是说：‘我知吉祥，为世间所见的吉祥，乃世间公认的吉祥之相。譬如：有人登高望远，见孔雀鸟，穗头芦苇，怀孕妇人，婴儿，饰物，满瓶满罐，鲜艳红鱼，帅驾车，骡子，牛，山羊，或任何他具吉祥相貌之物，即称谓此为所见吉祥。’此言令有人接受，亦有人不接受。不接受者与之辩论。

Atha sutamaṅgaliko nāmeko puriso āha – ‘‘cakkhu nāmetaṃ, bho, sucimpi asucimpi passati, tathā sundarampi asundarampi, manāpampi amanāpampi. Yadi tena diṭṭhaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā, tasmā na diṭṭhaṃ maṅgalaṃ, apica kho pana sutaṃ maṅgalaṃ, sutaṃ nāma abhimaṅgalasammato saddo. Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā sumanāti vā sirīti vā sirivaḍḍhāti vā ajja sunakkhattaṃ sumuhuttaṃ sudivasaṃ sumaṅgalanti evarūpaṃ vā yaṃkiñci abhimaṅgalasammataṃ saddaṃ suṇāti, idaṃ vuccati sutamaṅgala’’nti. Tassapi vacanaṃ ekacce aggahesuṃ, ekacce nāggahesuṃ. Ye nāggahesuṃ, te tena saha vivadiṃsu.

时又有闻吉祥者作是说：‘眼者，能见清浊美丑、喜欢厌恶之物。若此即是所见吉祥，则一切皆为吉祥，故非所见吉祥。然而听得的吉祥，是世人公认之悦耳音声。譬如：有人登高望远，听到佛教声、德语、晓觉之言，如今又喜听和合清净之美歌贤言，此类被公认之悦耳之声，即称为闻得吉祥。’此言亦有接受者，不接受者与之辩论。

Atha mutamaṅgaliko nāmeko puriso āha – ‘‘sotampi hi nāmetaṃ bho sādhumpi asādhumpi manāpampi amanāpampi suṇāti. Yadi tena sutaṃ maṅgalaṃ siyā, sabbampi maṅgalaṃ siyā, tasmā na sutaṃ maṅgalaṃ, apica kho pana mutaṃ maṅgalaṃ, mutaṃ nāma abhimaṅgalasammataṃ gandharasaphoṭṭhabbaṃ. Seyyathidaṃ – idhekacco kālasseva vuṭṭhāya padumagandhādipupphagandhaṃ vā ghāyati, phussadantakaṭṭhaṃ vā khādati, pathaviṃ vā āmasati, haritasassaṃ vā allagomayaṃ vā kacchapaṃ vā tilavāhaṃ vā pupphaṃ vā phalaṃ vā āmasati, phussamattikāya vā sammā limpati, phussasāṭakaṃ vā nivāseti, phussaveṭhanaṃ vā dhāreti, yaṃ vā panaññampi kiñci evarūpaṃ abhimaṅgalasammataṃ gandhaṃ vā ghāyati, rasaṃ vā sāyati, phoṭṭhabbaṃ vā phusati, idaṃ vuccati mutamaṅgala’’nti. Tassapi vacanaṃ ekacce aggahesuṃ, ekacce nāggahesuṃ.

于是，一名非常吉祥的人说道：“世尊，听闻（听）这个名字，同样包括善恶、美好与不美好、喜欢与不喜欢。若以此听闻便为吉祥，则诸事皆为吉祥。故此，这不是听闻的吉祥，但被称为听闻的吉祥者，乃被认为是心悦诚服的快乐开朗、欢喜欢悦。如比喻：有的人像火焰那样起身，嗅闻莲花香味或其他花的芬芳，咀嚼干树枝，吃土壤，食用绿叶或落叶、乌龟、谷糠、花果，适当地用手摸触，安置床垫，扶持座具，若人闻嗅、品尝、触及这些都被认为是心悦诚服的快乐吉祥。这种说法，有些人赞同，有些人不赞同。”

Tattha na diṭṭhamaṅgaliko sutamutamaṅgalike asakkhi saññāpetuṃ. Na tesaṃ aññataro itare dve. Tesu ca manussesu ye diṭṭhamaṅgalikassa vacanaṃ gaṇhiṃsu, te ‘‘diṭṭhaṃyeva maṅgala’’nti gatā. Ye sutamutamaṅgalikānaṃ vacanaṃ gaṇhiṃsu, te ‘‘sutaṃyeva mutaṃyeva maṅgala’’nti gatā. Evamayaṃ maṅgalakathā sakalajambudīpe pākaṭā jātā.

那里没有见过佛陀所称为听闻吉祥的人，无法证明是什么。诸中没有一人是两者通用的。那些人在世间采纳了被看见的吉祥的言论，便认为“这就是吉祥”；那些采纳了被听闻吉祥的言论，便认为“听闻就是吉祥”。如此，这关于吉祥的说法在整个南瞻部洲变得普遍广传起来。

Atha sakalajambudīpe manussā gumbagumbā hutvā ‘‘kiṃ nu kho maṅgala’’nti maṅgalāni cintayiṃsu . Tesaṃ manussānaṃ ārakkhadevatā taṃ kathaṃ sutvā tatheva maṅgalāni cintayiṃsu. Tāsaṃ devatānaṃ bhummadevatā mittā honti, atha tato sutvā bhummadevatāpi tatheva maṅgalāni cintayiṃsu. Tāsampi devatānaṃ ākāsaṭṭhadevatā mittā honti, ākāsaṭṭhadevatānaṃ cātumahārājikadevatā. Eteneva upāyena yāva sudassīdevatānaṃ akaniṭṭhadevatā mittā honti, atha tato sutvā akaniṭṭhadevatāpi tatheva gumbagumbā hutvā maṅgalāni cintayiṃsu. Evaṃ dasasahassacakkavāḷesu sabbattha maṅgalacintā udapādi. Uppannā ca sā ‘‘idaṃ maṅgalaṃ idaṃ maṅgala’’nti vinicchiyamānāpi appattā eva vinicchayaṃ dvādasa vassāni aṭṭhāsi. Sabbe manussā ca devā ca brahmāno ca ṭhapetvā ariyasāvake diṭṭhasutamutavasena tidhā bhinnā. Ekopi ‘‘idameva maṅgala’’nti yathābhuccato niṭṭhaṅgato nāhosi, maṅgalakolāhalaṃ loke uppajji.

于是，整个南瞻部洲的人们聚集在一起，思考“究竟什么是吉祥？”他们的守护神听闻此事，也同样思考吉祥。那些世间守护神是大地守护神的朋友，后来大地守护神听闻后，也同样思考吉祥。与此同时，也有天空守护神是诸四大王神的朋友，四大王神亦同。以此方法直到最尊贵的光明天帝及其高级神众，他们都听闻后聚集思考吉祥。如此，在万人轮回之中，吉祥的思索遍布一切处所。此吉祥的分别与讨论，即使经过仔细辩别，也很少有清晰确定的定论，持续了十二年又八年。所有人类、诸天及梵天，共同确立了遵循三种观点传于圣弟子：见为吉祥、闻为吉祥、听闻为吉祥。然而，没有哪一种见解完全恰当完善，因而世间才起了关于吉祥的争论。

Kolāhalaṃ nāma pañcavidhaṃ – kappakolāhalaṃ, cakkavattikolāhalaṃ, buddhakolāhalaṃ, maṅgalakolāhalaṃ, moneyyakolāhalanti. Tattha kāmāvacaradevā muttasirā vikiṇṇakesā rudammukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā, ‘‘vassasatasahassassa accayena kappuṭṭhānaṃ bhavissati. Ayaṃ loko vinassissati, mahāsamuddo sussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍhayhissati vinassissati, yāva brahmalokā lokavināso bhavissati. Mettaṃ, mārisā, bhāvetha, karuṇaṃ muditaṃ upekkhaṃ, mārisā, bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hotha, jāgaratha mā pamādatthā’’ti manussapathe vicaritvā ārocenti. Idaṃ kappakolāhalaṃ nāma.

争论分为五种类：劫争论、王者争论、佛陀争论、吉祥争论和修行者争论。所谓劫争论，是指那些堕落为欲界天的天众，见面秃头、头发散乱、面容泪流，双手扭曲打击，居于黑夜森林之中，衣衫破烂极为丑陋。他们说：“一百千劫以后，世界将毁灭。此世界将消亡，大海将干涸。此大地、峰顶诸公山将崩坏毁灭，直至梵天界皆遭破坏。诸恶魔，应发慈悲、慈爱、喜悦与舍，慈悲母亲，慈悲父亲，慈悲长者与长辈，觉醒莫懈怠。”他们在人间游走，行此言说。此谓劫争论。

Kāmāvacaradevāyeva ‘‘vassasatassaccayena cakkavattirājā loke uppajjissatī’’ti manussapathe vicaritvā ārocenti. Idaṃ cakkavattikolāhalaṃ nāma.

同样，上述那堕落欲界天的天众说：“你们应知，一百年后世上将出现一名具大权势的王者。”众说此话后，人间众生思议，称为王者争论。

Suddhāvāsā pana devā brahmābharaṇena alaṅkaritvā brahmaveṭhanaṃ sīse katvā pītisomanassajātā buddhaguṇavādino ‘‘vassasahassassa accayena buddho loke uppajjissatī’’ti manussapathe vicaritvā ārocenti. Idaṃ buddhakolāhalaṃ nāma.

而诸天与梵天安住清净境界、身饰宝物、头戴梵冠，心生欢喜，称赞佛陀之德行者，对人间众生云：“一千年后必有佛陀现世。”众生思议此言，名为佛陀争论。

Suddhāvāsā eva devā manussānaṃ cittaṃ ñatvā ‘‘dvādasannaṃ vassānaṃ accayena sammāsambuddho maṅgalaṃ kathessatī’’ti manussapathe vicaritvā ārocenti. Idaṃ maṅgalakolāhalaṃ nāma.

天人正知人们心意，谓“于十二年终，正觉者当讲吉祥事”，于是在人间巡游后宣说。此即所谓吉祥喧哗。

Suddhāvāsā eva devā ‘‘sattannaṃ vassānaṃ accayena aññataro bhikkhu bhagavatā saddhiṃ samāgamma moneyyapaṭipadaṃ pucchissatī’’ti manussapathe vicaritvā ārocenti. Idaṃ moneyyakolāhalaṃ nāma. Imesu pañcasu kolāhalesu diṭṭhamaṅgalādivasena tidhā bhinnesu devamanussesu idaṃ maṅgalakolāhalaṃ loke uppajji.

天人正念观人间世，谓“于七年终，某比库将与世尊共问禅修境界”，故在人间巡游后宣说。此即所谓禅修喧哗。于此五种喧哗中，因观吉祥等不同缘起，诸天人、人与此吉祥喧哗于世间发生。

Atha devesu ca manussesu ca vicinitvā vicinitvā maṅgalāni alabhamānesu dvādasannaṃ vassānaṃ accayena tāvatiṃsakāyikā devatā saṅgamma samāgamma evaṃ samacintesuṃ – ‘‘seyyathāpi nāma, mārisā, gharasāmiko antogharajanānaṃ, gāmasāmiko gāmavāsīnaṃ, rājā sabbamanussānaṃ, evamevaṃ ayaṃ sakko devānamindo amhākaṃ aggo ca seṭṭho ca yadidaṃ puññena tejena issariyena paññāya dvinnaṃ devalokānaṃ adhipati. Yaṃnūna mayaṃ sakkaṃ devānamindaṃ etamatthaṃ puccheyyāmā’’ti. Tā sakkassa santikaṃ gantvā sakkaṃ devānamindaṃ taṅkhaṇānurūpanivāsanābharaṇasassirikasarīraṃ aḍḍhateyyakoṭiaccharāgaṇaparivutaṃ pāricchattakamūle paṇḍukambalavarāsane nisinnaṃ abhivādetvā ekamantaṃ ṭhatvā etadavocuṃ – ‘‘yagghe, mārisa, jāneyyāsi, etarahi maṅgalapañhā samuṭṭhitā, eke diṭṭhaṃ maṅgalanti vadanti, eke sutaṃ maṅgalanti vadanti, eke mutaṃ maṅgalanti vadanti. Tattha mayañca aññe ca aniṭṭhaṅgatā, sādhu vata no tvaṃ yāthāvato byākarohī’’ti. Devarājā pakatiyāpi paññavā ‘‘ayaṃ maṅgalakathā kattha paṭhamaṃ samuṭṭhitā’’ti āha. ‘‘Mayaṃ deva cātumahārājikānaṃ assumhā’’ti āhaṃsu. Tato cātumahārājikā ākāsaṭṭhadevatānaṃ, ākāsaṭṭhadevatā bhummadevatānaṃ, bhummadevatā manussārakkhadevatānaṃ, manussārakkhadevatā ‘‘manussaloke samuṭṭhitā’’ti āhaṃsu.

继而天人及人间反覆思惟，谋求于十二年终，集诸三十三身天众共议完备吉祥事，如同家主见家中有所虑，乡长见乡中有所虑，诸人王见天下人有所虑，天帝萨咖亦为吾等天人首领至尊，因福德光明及智慧，统制二天自在。我们当问此事。于是往见萨咖，萨咖宛如身着金饰光辉所绕，佩玉带袍，安坐芦席，环以百花，接见至敬。萨咖立一旁言：“善男子，汝当知，现今吉祥问答已起，有人见吉祥谓之，可闻谓吉祥，或默谓吉祥。然我与他人亦知疑惑，愿善男子如实陈讲。”天帝亦智慧问：“此吉祥说，何时最先生起？”答曰：“我们诸天主见此话最初生起于天界。”于是四大天王、空中天及地下天、人间守护天共言此事生于人间。

Atha devānamindo ‘‘sammāsambuddho kattha vasatī’’ti pucchi. ‘‘Manussaloke, devā’’ti āhaṃsu. ‘‘Taṃ bhagavantaṃ koci pucchī’’ti āha. ‘‘Na koci devā’’ti. ‘‘Kiṃ nu kho nāma tumhe mārisā aggiṃ chaḍḍetvā khajjopanakaṃ ujjāletha, ye anavasesamaṅgaladesakaṃ taṃ bhagavantaṃ atikkamitvā maṃ pucchitabbaṃ maññatha? Āgacchatha, mārisā, taṃ bhagavantaṃ pucchāma, addhā sassirikaṃ pañhabyākaraṇaṃ labhissāmā’’ti ekaṃ devaputtaṃ āṇāpesi – ‘‘tvaṃ bhagavantaṃ pucchā’’ti. So devaputto taṅkhaṇānurūpena alaṅkārena attānaṃ alaṅkaritvā vijjuriva vijjotamāno devagaṇaparivuto jetavanamahāvihāraṃ āgantvā bhagavantaṃ abhivādetvā ekamantaṃ ṭhatvā maṅgalapañhaṃ pucchanto gāthāya ajjhabhāsi. Bhagavā tassa taṃ pañhaṃ vissajjento imaṃ suttamabhāsi.

天帝问：“正觉者现住何处？”答曰：“在人间，天！”又问：“谁人曾问世尊此事？”答曰：“无天人曾问。”天帝曰：“汝等弃火，点燃柴草，越过不祥者世尊，岂非当问我乎？快去问世尊，必得详尽答复。”一天子整饰庄严，周绕天众，至揭德林大寺，礼敬世尊，立一旁问吉祥疑问并歌唱。世尊释疑，宣说此经。

Tattha evaṃ me sutantiādīnamattho saṅkhepato kasibhāradvājasuttavaṇṇanāyaṃ vutto, vitthāraṃ pana icchantehi papañcasūdaniyā majjhimaṭṭhakathāyaṃ vuttanayena gahetabbo. Kasibhāradvājasutte ca ‘‘magadhesu viharati dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme’’ti vuttaṃ, idha ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti. Tasmā ‘‘sāvatthiya’’nti imaṃ padaṃ ādiṃ katvā idha apubbapadavaṇṇanaṃ karissāma.

我闻如是，总略言此经即宾多纳帕拉德瓦迦解说卡西经细节。细说当从中论修习繁复者之中取之。卡西经中云：“他住南方城，布拉门村中一旷野”，此即沙瓦提，揭德林大寺安处。故曰“沙瓦提”，由此先解释起。

Seyyathidaṃ, sāvatthiyanti evaṃnāmake nagare. Taṃ kira savatthassa nāma isino nivāsaṭṭhānaṃ ahosi. Tasmā yathā kusambassa nivāso kosambī, kākaṇḍassa nivāso kākaṇḍīti, evaṃ itthiliṅgavasena ‘‘sāvatthī’’ti vuccati. Porāṇā pana vaṇṇayanti – yasmā tasmiṃ ṭhāne satthasamāyoge ‘‘kiṃbhaṇḍamatthī’’ti pucchite ‘‘sabbamatthī’’ti āhaṃsu, tasmā taṃ vacanamupādāya ‘‘sāvatthī’’ti vuccati. Tassaṃ sāvatthiyaṃ. Etenassa gocaragāmo dīpito hoti. Jeto nāma rājakumāro, tena ropitasaṃvaḍḍhitattā tassa jetassa vananti jetavanaṃ, tasmiṃ jetavane. Anāthānaṃ piṇḍo etasmiṃ atthīti anāthapiṇḍiko, tassa anāthapiṇḍikassa. Anāthapiṇḍikena gahapatinā catupaṇṇāsakoṭipariccāgena niṭṭhāpitārāmeti attho. Etenassa pabbajitānurūpanivāsokāso dīpito hoti.

所谓沙瓦提城，为昔日沙瓦底国王之居所。犹如国名“库桑比”源于库桑比王之居，“卡坎达”源于卡坎达王之居，故以此类女名作“沙瓦提”。古人记述：因佛陀集会时有人问“何处有货？”答“于此有货”，因此名“沙瓦提”。沙瓦提城为长明镇，人迹稠密。朱索曰：王子名为杰多，其庄园开垦广增，城中有揭德林。名为揭德林者，即为此地。安那吞比迪即此地名，以富饶四十五千万的大量施舍而开辟，是故以此名。此地适宜出家人居住之所。

Athāti avicchedatthe, khoti adhikārantaranidassanatthe nipāto. Tena avicchinneyeva tattha bhagavato vihāre ‘‘idamadhikārantaraṃ udapādī’’ti dasseti. Kiṃ tanti? Aññatarā devatātiādi. Tattha aññatarāti aniyamitaniddeso. Sā hi nāmagottato apākaṭā, tasmā ‘‘aññatarā’’ti vuttā. Devo eva devatā, itthipurisasādhāraṇametaṃ. Idha pana puriso eva so devaputto, kintu sādhāraṇanāmavasena ‘‘devatā’’ti vutto.

此处「avicedhatthe」（不间断之义）及「adhikārantaranidassanatthe」（中间隔断现象）属于助词，形成「nipāto」（终结词）。故此不间断者，谓世尊所住之处，称为「此处为中间隔断所生」，即显明此处确有中间隔断之相。何谓中间隔断？指如某些诸天神祇等。此处「aññatarā」意为不定、非特指某一者，因名称及族类不明，所以称为「ññatarā」。天神为诸神中某一类之称，男女常用通称为「天神」。而此处男子为天帝之子，然因通称为普通名故，称之为「天神」。

Abhikkantāyarattiyāti ettha abhikkantasaddo khayasundarābhirūpaabbhanumodanādīsu dissati. Tattha ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhagavā bhikkhūnaṃ pātimokkha’’nti evamādīsu (cūḷava. 383; a. ni. 8.20; udā. 45) khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’ti evamādīsu (a. ni. 4.100) sundare.

「abhikkantāyarattiyā」处此“abhikkanta”一词出现于消逝、美丽、光辉欢喜等义中。此处言「abhikkanta，尊者，夜已过半，率先起身，长卧比库僧团。愿世尊宣布比库们的巴提摩卡」（戒律），如是种种，于灭已时显现。此谓「这四人中，谁更卓越、谁更善良」，如其所载：在消逝时显现之义，甚美妙。

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

「谁敬我足，凭神通名望洒水；」

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. (vi. va. 857) –

「以殊妙色相，照耀诸方」——（《律藏》第857偈）——

Evamādīsu abhirūpe. ‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā’’ti evamādīsu (a. ni. 2.16; pārā. 15) abbhanumodane. Idha pana khaye. Tena abhikkantāya rattiyā, parikkhīṇāya rattiyāti vuttaṃ hoti.

如是种种美丽景象。有人说：「尊者Gotama，尊者Gotama，恭敬消逝者。」此于灭时（khaye）亦有记录。故称此夜为消逝之夜，亦称为终尽之夜。

Abhikkantavaṇṇāti ettha abhikkantasaddo abhirūpe, vaṇṇasaddo pana chavithutikulavaggakāraṇasaṇṭhānappamāṇarūpāyatanādīsu dissati. Tattha ‘‘suvaṇṇavaṇṇosi bhagavā’’ti evamādīsu (ma. ni. 2.399; su. ni. 553) chaviyaṃ. ‘‘Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā’’ti evamādīsu (ma. ni. 2.77) thutiyaṃ. ‘‘Cattārome, bho gotama, vaṇṇā’’ti evamādīsu (dī. ni. 3.115) kulavagge. ‘‘Atha kena nu vaṇṇena, gandhatthenoti vuccatī’’ti evamādīsu (saṃ. ni. 1.234) kāraṇe. ‘‘Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’ti evamādīsu (saṃ. ni. 1.138) saṇṭhāne. ‘‘Tayo pattassa vaṇṇā’’ti evamādīsu pamāṇe. ‘‘Vaṇṇo gandho raso ojā’’ti evamādīsu rūpāyatane. So idha chaviyaṃ daṭṭhabbo. Tena abhikkantavaṇṇā abhirūpacchavīti vuttaṃ hoti.

「abhikkantavaṇṇā」一词，此处「abhikkanta」指美丽或令人悦目的音声，「vaṇṇa」指色彩之声，其为梳洗祭典部族志（chavithutikulavagga）中因场所大小等所致差异。其处有文云：「佛陀色泽光洁如金。」亦有称赞之文：「何时，居士，世尊身体色泽更甚于圣人？」又于族谱中言：「Gotama，四种颜色。」亦有回答：「以何种颜色或香气称之？」说于部落集会处，诸如「高大象之颜色」等。于色界中亦有云：「色、香、味、力。」此处为色之音响，应当从此理解。故以「abhikkantavaṇṇā」即为悦目之色彩之音响，称之为令色悦目者之音声。

Kevalakappanti ettha kevalasaddo anavasesayebhuyyaabyāmissaanatirekadaḷhatthavisaṃyogādianekattho. Tathā hissa ‘‘kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya’’nti evamādīsu (dī. ni. 1.255; pārā. 1) anavasesatā attho. ‘‘Kevalakappā ca aṅgamāgadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī’’ti evamādīsu (mahāva. 43) yebhuyyatā. ‘‘Kevalassa dukkhakkhandhassa samudayo hotī’’ti evamādīsu (vibha. 225) abyāmissatā. ‘‘Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā’’ti evamādīsu (mahāva. 244) anatirekatā. ‘‘Āyasmato bhante anuruddhassa bāhiko nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito’’ti evamādīsu (a. ni. 4.243) daḷhatthatā. ‘‘Kevalī vusitavā uttamapurisoti vuccatī’’ti evamādīsu (saṃ. ni. 3.57) visaṃyogo. Idha panassa anavasesato attho adhippeto.

『整个』（kevalakappaṃ）一词中，『kevala』此字含有多义：无余、大多数、无杂染、非超过量、坚固、离系等。如「完全圆满、清净之梵行」等处（《长部》1.255；《巴拉基咖》1），其义为无余；如「整个鸯伽-摩嘉达地区的人们，将携带大量副食与主食前来」等处（《大品》43），其义为大多数；如「纯一苦蕴之集起」等处（《分别论》225），其义为无杂染；如「此具寿或许只是凭信仰而已」等处（《大品》244），其义为非超过量；如「具寿阿努儒达之同住弟子名曰巴希咖，坚定地住于分裂僧团之举」等处（《增支部》4.243），其义为坚固；如「离系者、已住梵行圆满者，称为最上人」等处（《相应部》3.57），其义为离系。然而此处所意指之义，乃为无余。

Kappasaddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappalesasamantabhāvādianekattho. Tathā hissa ‘‘okappaniyametaṃ bhoto gotamassa, yatā taṃ arahato sammāsambuddhassā’’ti evamādīsu (ma. ni. 1.387) abhisaddahanamattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti evamādīsu (su. ni. 1098; cūḷani. kappamāṇavapucchā 117) paññatti. ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (jā. 2.22.1368) chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti evamādīsu (cūḷava. 446) vikappo. ‘‘Atthi kappo nipajjitu’’nti evamādīsu (a. ni. 8.80) leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti evamādīsu (saṃ. ni. 1.94) samantabhāvo. Idha panassa samantabhāvo atthoti adhippeto. Yato kevalakappaṃ jetavananti ettha anavasesaṃ samantato jetavananti evamattho daṭṭhabbo.

『咖帕』（kappa）一字含有多义：信解、称谓、时节、施设、剃除、分别、略少、周遍等。如「此事对果德玛尊者而言是可信许的，因为彼乃阿拉汉、正自觉者」等处（《中部》1.387），其义为信解；如「比库们，我允许以五种沙门方式受用果实」等处（《小品》250），其义为称谓；如「我常住于此」等处（《中部》1.387），其义为时节；如「具寿咖帕曰」等处（《经集》1098；《小义释》〈咖帕学童问〉117），其义为施设（人名）；如「装扮整齐、已剃须发」等处（《本生》2.22.1368），其义为剃除；如「允许二指宽的分割」等处（《小品》446），其义为分别；如「有可以躺卧之法」等处（《增支部》8.80），其义为略少；如「遍照整个竹林」等处（《相应部》1.94），其义为周遍。然而此处所意指之义乃为周遍。因此，「整个揭德林」（kevalakappaṃ jetavanaṃ）此处应理解为「无余地、周遍揭德林各处」之义。

Obhāsetvāti ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho.

“Obhāsetvā”者，意谓发光撒布，犹如光辉普照，似月亮或太阳照耀时，放射统一的光芒与辉煌。

Yena bhagavā tenupasaṅkamīti bhummatthe karaṇavacanaṃ, yato yattha bhagavā, tattha upasaṅkamīti evamettha attho daṭṭhabbo. Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, teneva kāraṇena upasaṅkamīti evampettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatāti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gatā tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti. Bhagavantaṃ abhivādetvāti bhagavantaṃ vanditvā paṇamitvā namassitvā.

“Upasaṅkamīti”依佛教文义，即“前往面前”的动词用法，意指佛陀朝某处趋近。此语必据其本义，即佛陀所至之处或缘由，乃“前往之意”。亦即若佛陀因某缘故欲近天人或人众，则称“upasaṅkamīti”含意应合相应缘由。问为何因缘促使佛陀前往？此乃因众生各种殊胜利益、有益禀赋、圣果享受，藏内众生如同烈日照耀般迫切需求所致。又“upasaṅkamitvā”为已行动过去完成，或即前往过即现前。若佛陀至村镇等处，称谓“Bhagavantaṃ abhivādetvā”，即为礼敬顶礼、称礼、合掌献礼等礼拜行为。

Ekamantanti bhāvanapuṃsakaniddeso, ekokāsaṃ ekapassanti vuttaṃ hoti. Bhummatthe vā upayogavacanaṃ. Aṭṭhāsīti nisajjādipaṭikkhepo, ṭhānaṃ kappesi, ṭhitā ahosīti attho.

『一处』（ekamantaṃ）以抽象中性词表达，意谓一个地方、一侧。或亦可理解为以方位格意义作宾格用法。『站立』（aṭṭhāsi）是对坐下等姿势的排除，意谓：安住于立处，即站立着。

Kathaṃ ṭhitā pana sā ekamantaṃ ṭhitā ahūti?

『如此而立』者，彼如何站立于一旁？

‘‘Na pacchato na purato, nāpi āsannadūrato;

‘既非在后，亦非在前，也非近处或远方；

Na kacche nopi paṭivāte, na cāpi oṇatuṇṇate;

亦不摇动，亦不完全震动；

Ime dose vivajjetvā, ekamantaṃ ṭhitā ahū’’ti.

去除这些缺点后，端身独立’。」

Kasmā panāyaṃ aṭṭhāsi eva, na nisīdīti? Lahuṃ nivattitukāmatāya. Devatā hi kañcideva atthavasaṃ paṭicca sucipuriso viya vaccaṭṭhānaṃ manussalokaṃ āgacchanti. Pakatiyā panetāsaṃ yojanasatato pabhuti manussaloko duggandhatāya paṭikūlo hoti, na tattha abhiramanti. Tena sā āgatakiccaṃ katvā lahuṃ nivattitukāmatāya na nisīdi. Yassa ca gamanādiiriyāpathaparissamassa vinodanatthaṃ nisīdanti, so devānaṃ parissamo natthi, tasmāpi na nisīdi. Ye ca mahāsāvakā bhagavantaṃ parivāretvā ṭhitā, te patimānesi, tasmāpi na nisīdi. Apica bhagavati gāraveneva na nisīdi. Devānañhi nisīditukāmānaṃ āsanaṃ nibbattati, taṃ anicchamānā nisajjāya cittampi akatvā ekamantaṃ aṭṭhāsi.

为何她站立却不坐下？这是因为容易起身回避的缘故。诸天凭借某种功德，携带美言来到人间。如若驻留时间过久，人世间因臭秽而变得令诸天讨厌，谓之不悦故。所以她完成自己的来访任务，因欲迅速返回不坐下。又有些人，为了消除行走等根基力的疲惫而坐下来，但这样的人没有使诸天不悦的力量，所以诸天也不会因此而不悦。诸多大弟子环绕世尊而立，他们觉得世尊难以接近，也因此不坐。即使是尊敬世尊也不敢坐。诸天愿意起座时，座位应运而生，稍感不愿而坐时，心亦不安，故独自站立于一旁。

Ekamantaṃ ṭhitā kho sā devatāti evaṃ imehi kāraṇehi ekamantaṃ ṭhitā kho sā devatā. Bhagavantaṃ gāthāya ajjhabhāsīti bhagavantaṃ gāthāya akkharapadaniyamitaganthitena vacanena abhāsīti attho.

她因诸种缘故而独立一旁，故称她为诸天。此理由世尊诗句、按字句严密编织的言辞而明晰。

§261

261. Tattha bahūti aniyamitasaṅkhyāniddeso. Tena anekasatā anekasahassā anekasatasahassāti vuttaṃ hoti. Dibbantīti devā, pañcahi kāmaguṇehi kīḷanti, attano vā siriyā jotantīti attho. Apica tividhā devā sammutiupapattivisuddhivasena. Yathāha –

261. 此处涉及许多不确定数字的说明，因此有“数百、数千、丈量千百”等叙述。所谓“天上”，意指诸天，这些诸天游玩于五欲乐中，或以自身威荣光明耀赫。亦有三种分类的诸天，依据共识的成就清净状态，如所说：

‘‘Devāti tayo devā sammutidevā, upapattidevā, visuddhidevā. Tattha sammutidevā nāma rājāno, deviyo, rājakumārā. Upapattidevā nāma cātumahārājike deve upādāya taduttaridevā. Visuddhidevā nāma arahanto vuccantī’’ti (cūḷani. dhotakamāṇavapucchāniddesa 32, pārāyanānugītigāthāniddesa 119).

『天』者，三种天人：谛受天、受生天、净天。在此之中，谛受天名为诸王、天帝及天子；受生天名为四大王天之诸天，以下诸天；净天名为阿拉汉，如是称之。

Tesu idha upapattidevā adhippetā. Manuno apaccāti manussā. Porāṇā pana bhaṇanti – manassa ussannatāya manussā. Te jambudīpakā, aparagoyānakā, uttarakurukā, pubbavidehakāti catubbidhā. Idha jambudīpakā adhippetā. Maṅgalanti imehi sattāti maṅgalāni, iddhiṃ vuddhiñca pāpuṇantīti attho. Acintayunti cintesuṃ. Ākaṅkhamānāti icchamānā patthayamānā pihayamānā. Sotthānanti sotthibhāvaṃ, sabbesaṃ diṭṭhadhammikasamparāyikānaṃ sobhanānaṃ sundarānaṃ kalyāṇānaṃ dhammānamatthitanti vuttaṃ hoti. Brūhīti desehi pakāsehi ācikkha vivara vibhaja uttānīkarohi. Maṅgalanti iddhikāraṇaṃ vuddhikāraṇaṃ sabbasampattikāraṇaṃ. Uttamanti visiṭṭhaṃ pavaraṃ sabbalokahitasukhāvahanti ayaṃ gāthāya anupubbapadavaṇṇanā.

这里所说的受生天乃为主宰。『人』称为凡人。古时谓之『心起故称人为』。他们所属是占据于振作心的凡人。此处将『天』分为四类：毗婆尸国天、阿跋尸国天、北拘楼国天、前毗提诃国天。此处主宰为毗婆尸国天。所谓「吉祥」即是借此众众众获得幸福、神通增长。『思量』者谓思惟；『渴望』者谓心有所欲、冀求、摒弃之意。『安乐』者即安乐之意，谓一切以现法善法为因的良善美好法。『说』者谓宣说、开示、分别、提升。『吉祥』为增长神通力量、增长一切功德之因。『上佳』者谓卓越最胜，广利众生，能令世间欢喜安乐。此段为赞歎吉祥之疏文。

Ayaṃ pana piṇḍattho – so devaputto dasasahassacakkavāḷesu devatā maṅgalapañhaṃ sotukāmatāya imasmiṃ ekacakkavāḷe sannipatitvā ekavālaggakoṭiokāsamatte dasapi vīsampi tiṃsampi cattālīsampi paññāsampi saṭṭhipi sattatipi asītipi sukhumattabhāve nimminitvā sabbadevamārabrahmāno siriyā ca tejasā ca adhigayha virocamānaṃ paññattavarabuddhāsane nisinnaṃ bhagavantaṃ parivāretvā ṭhitā disvā tasmiṃ ca samaye anāgatānampi sakalajambudīpakānaṃ manussānaṃ cetasā cetoparivitakkamaññāya sabbadevamanussānaṃ vicikicchāsallasamuddharaṇatthaṃ āha – ‘‘bahū devā manussā ca, maṅgalāni acintayuṃ, ākaṅkhamānā sotthānaṃ attano sotthibhāvaṃ icchantā, brūhi maṅgalamuttamaṃ, tesaṃ devānaṃ anumatiyā manussānañca anuggahena mayā puṭṭho samāno yaṃ sabbesameva amhākaṃ ekantahitasukhāvahanato uttamaṃ maṅgalaṃ, taṃ no anukampaṃ upādāya brūhi bhagavā’’ti.

此为正意——天子于无量千百世界之中，诸天聚会，因欲闻吉祥难题，汇合为一，囊括诸界层面，在整个世界系统里兴高采烈地展现。天人、梵天诸天、世尊等皆现前环绕，观察未来诸凡人及诸天，因了解众生心意及疑惑，开导其疑难，谓曰：“众多天人和凡人皆思惟吉祥，渴望安乐及自安乐快乐；请汝宣说最上吉祥，在天众及人众同意之下，我今发问，愿汝慈悲教示此最上吉祥。”

§262

262. Evametaṃ devaputtassa vacanaṃ sutvā bhagavā ‘‘asevanā ca bālāna’’nti gāthamāha. Tattha asevanāti abhajanā apayirupāsanā. Bālānanti balanti assasantīti bālā, assasitapassasitamattena jīvanti, na paññājīvitenāti adhippāyo. Tesaṃ bālānaṃ paṇḍitānanti paṇḍantīti paṇḍitā, sandiṭṭhikasamparāyikesu atthesu ñāṇagatiyā gacchantīti adhippāyo. Tesaṃ paṇḍitānaṃ. Sevanāti bhajanā payirupāsanā taṃsahāyatā taṃsampavaṅkatā. Pūjāti sakkāragarukāramānanavandanā. Pūjaneyyānanti pūjārahānaṃ. Etaṃ maṅgalamuttamanti yā ca bālānaṃ asevanā, yā ca paṇḍitānaṃ sevanā, yā ca pūjaneyyānaṃ pūjā, taṃ sabbaṃ sampiṇḍetvā āha etaṃ maṅgalamuttamanti. Yaṃ tayā puṭṭhaṃ ‘‘brūhi maṅgalamuttama’’nti, ettha tāva etaṃ maṅgalamuttamanti gaṇhāhīti vuttaṃ hoti. Ayametissā gāthāya padavaṇṇanā.

听了天子如此言说，世尊称曰：「亲近愚者。」此『亲近』言即敬奉、援护之意。所谓『愚者』，谓执迷愚昧，行为含糊、心智未明，非贤者也。所谓『贤者』者，谓于现法中具有智慧通达者。贤者亲近，意谓侍奉、供养、协助。供养乃敬礼、敬重以礼貌庄严之行为。此谓供养即供养之人。此乃代表诸乐福聚集，盖愚者之亲近被称为「最上吉祥」；贤者之亲近及供养之礼同为吉祥。以上为此《偈》的逐句说明。

Atthavaṇṇanā panassā evaṃ veditabbā – evametaṃ devaputtassa vacanaṃ sutvā bhagavā imaṃ gāthamāha. Tattha yasmā catubbidhā kathā pucchitakathā, apucchitakathā, sānusandhikathā, ananusandhikathāti. Tattha ‘‘pucchāmi taṃ, gotama, bhūripaññaṃ, kathaṃkaro sāvako sādhu hotī’’ti (su. ni. 378) ca, ‘‘kathaṃ nu tvaṃ, mārisa, oghamatarī’’ti (saṃ. ni. 1.1) ca evamādīsu pucchitena kathikā pucchitakathā. ‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato’’ti evamādīsu (su. ni. 767) apucchitena attajjhāsayavaseneva kathitā apucchitakathā. Sabbāpi buddhānaṃ kathā ‘‘sanidānāhaṃ, bhikkhave, dhammaṃ desemī’’ti (a. ni. 3.126; kathā. 806) vacanato sānusandhikathā. Ananusandhikathā imasmiṃ sāsane natthi. Evametāsu kathāsu ayaṃ devaputtena pucchitena bhagavatā kathitattā pucchitakathā. Pucchitakathāyañca yathā cheko puriso kusalo maggassa, kusalo amaggassa, maggaṃ puṭṭho paṭhamaṃ vijahitabbaṃ ācikkhitvā pacchā gahetabbaṃ ācikkhati – ‘‘asukasmiṃ nāma ṭhāne dvedhāpatho hoti, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā’’ti, evaṃ sevitabbāsevitabbesu asevitabbaṃ ācikkhitvā sevitabbaṃ ācikkhati. Bhagavā ca maggakusalapurisasadiso. Yathāha –

义释当知：闻天子之语，世尊说此偈。今文中所言四种说法：问话说、被问话、随接说、未随接说。所谓问话说，如「我问汝，果德玛，智多者，比库如何成就善法？」（《增支部·尼陀经》378）、「汝云何，魔子，翻涛如水？」（《相应部》1.1）等，皆属问话。未问话举如「他人说其乐，尔何以为其苦？」（《增支部·尼陀经》767）等，是以自我见解论述，属于未问话。世尊述诸佛言：「比库们，我于此处开演正法。」（《增支部》3.126；《伽他》806）为随接说。未随接说则无于此法无有。天子此处问语，世尊答者，为问话说。问话时，唯巧男子善于指出法路，先示明何为道，何非道，继而教导应行、不应行。世尊当作善行之人。比如言：「患难之地有两路，取左则舍，取右则行。」此为应行与不应行之教。世尊亦如是，明示道行之人。

‘‘Puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (saṃ. ni. 3.84).

「善行之人」者，施设为如来、阿拉汉、正自觉者之称，依此为名。

So hi kusalo imassa lokassa, kusalo parassa lokassa, kusalo maccudheyyassa, kusalo amaccudheyyassa, kusalo māradheyyassa, kusalo amāradheyyassāti. Tasmā paṭhamaṃ asevitabbaṃ ācikkhitvā sevitabbaṃ ācikkhanto āha – ‘‘asevanā ca bālānaṃ, paṇḍitānañca sevanā’’ti. Vijahitabbamaggo viya hi paṭhamaṃ bālā na sevitabbā na payirupāsitabbā, tato gahetabbamaggo viya paṇḍitā sevitabbā payirupāsitabbāti.

故此，此世间中善巧的人、他世间中善巧的人、于死亡可受之处善巧的人、于非死亡可受之处善巧的人、于魔所迫之处善巧的人、于非魔所迫之处善巧的人，此等皆为善巧。因此，应当首先远离并劝他人远离的是愚人，劝导他人应亲近的是通达人。途径应如弃之不应接近者为愚人，之后应应接近者为通达人。

Kasmā pana bhagavatā maṅgalaṃ kathentena paṭhamaṃ bālānaṃ asevanā paṇḍitānañca sevanā kathitāti? Vuccate – yasmā imaṃ diṭṭhādīsu maṅgaladiṭṭhiṃ bālasevanāya devamanussā gaṇhiṃsu, sā ca amaṅgalaṃ, tasmā nesaṃ taṃ idhalokatthaparalokatthabhañjakaṃ akalyāṇamittasaṃsaggaṃ garahantena ubhayalokatthasādhakañca kalyāṇamittasaṃsaggaṃ pasaṃsantena bhagavatā paṭhamaṃ bālānaṃ asevanā paṇḍitānañca sevanā kathitāti.

问：为何世尊言及幸福时，首先提及愚人之交往及通达人之交往？答曰：因为在五见等烦恼中，愚人之交往被天人及人类视为幸福，但此却不善、不吉利，因此世尊否定其为此世及彼世双重障碍之不善良之交往，称赞通达人之交往方为善良，遂首言愚人之交往及通达人之交往。

Tattha bālā nāma ye keci pāṇātipātādiakusalakammapathasamannāgatā sattā. Te tīhākārehi jānitabbā. Yathāha – ‘‘tīṇimāni, bhikkhave, bālassa bālalakkhaṇānī’’ti (a. ni. 3.3; ma. ni. 3.246) suttaṃ. Apica pūraṇakassapādayo cha satthāro devadattakokālikakaṭamodakatissakhaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghavidassa bhātāti ime aññe ca evarūpā sattā bālāti veditabbā.

其中所谓愚人，乃指一切具杀生等不善业道者。此众生应按三种状态了解，如所说『三者为愚者之愚者相』（见诸经）。且如长老笪巴迦跋陀佛亦是昙摩葛利那佛弟子，天人界迭瓦达德之子，古时代长者弟弟等，皆为此类愚人。

Te aggipadittamiva aṅgāraṃ attanā duggahitena attānañca attano vacanakārake ca vināsenti, yathā dīghavidassa bhātā catubuddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati, yathā ca tassa diṭṭhiṃ abhirucikāni pañca kulasatāni tasseva sahabyataṃ upapannāni niraye paccanti. Vuttaṃ hetaṃ –

彼等如烈火中之余烬，因自身不善加害自我及其言行而自灭。如古时代长者弟弟，四佛传间隔六十由旬，因自身傲慢下落大苦地狱，且其错误五见及亲属缘由，亦使其同伴堕入地狱。有经典说：

‘‘Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni, evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti, sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti…pe… ye keci upasaggā…pe… no paṇḍitato. Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito, saupasaggo bālo, anupasaggo paṇḍito’’ti (a. ni. 3.1).

『譬如，诸比库，芦屋、茅屋、柴屋、砖屋尽皆为火所燃，火焰跳跃，风吹火星，烟雾遮蔽，诸房皆被烧毁。诸生世间所有恐怖，皆由愚人产生，不由通达人。所有困扰生起……所有烦恼生起……皆非通达人。故谓，诸比库，一切恐怖来自愚人，无来自通达人。有困扰者为愚人，无困扰者为通达人，有烦恼者为愚人，无烦恼者为通达人。』（引：增支部）

Apica pūtimacchasadiso bālo, pūtimacchabandhapattapuṭasadiso hoti tadupasevī, chaḍḍanīyataṃ jigucchanīyatañca āpajjati viññūnaṃ. Vuttañcetaṃ –

又愚人如脏臭之鱼，执著如同铁热熔炉之鱼，嗔恚及污秽而远离聪慧者。经中亦言此义：

‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;

『使用苦荛草净化鱼的尸体者，如同人以苦荛草净化鱼尸；苦荛草本身亦发生净气，愚人亦行此事』。

Kusāpi pūtī vāyanti, evaṃ bālūpasevanā’’ti. (itivu. 76; jā. 1.15.183; 2.22.1257);

『愚人依止此法』。以上引自《毗武萨那经》第76节；《耶输陀罗经》第一卷第15章第183节；第二卷第22章第1257节。

Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha –

具足智慧者咖萨巴乃至萨咖天帝在天上赠与时说：

‘‘Bālaṃ na passe na suṇe, na ca bālena saṃvase;

『愚者不见不闻，亦不与愚者同处，

Bālenallāpasallāpaṃ, na kare na ca rocaye.

对愚者无言语说话，亦不赞悦愚者所言，

‘‘Kinnu te akaraṃ bālo, vada kassapa kāraṇaṃ;

愚人啊，你为何不作此事？说出咖萨巴作此之因。』

Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi.

以何因缘，咖萨巴不愿向愚昧者宣说正见？

‘‘Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;

“此愚人引其向邪道，承负危险而自困其身，

Dunnayo seyyaso hoti, sammā vutto pakuppati;

愚痴者必堕沉睡，虽被正法劝导，仍生忿怒，

Vinayaṃ so na jānāti, sādhu tassa adassana’’nti. (jā. 1.13.90-92);

「彼不知律，不见彼者善哉。」（《本生》1.13.90-92）

Evaṃ bhagavā sabbākārena bālūpasevanaṃ garahanto bālānaṃ asevanaṃ ‘‘maṅgala’’nti vatvā idāni paṇḍitasevanaṃ pasaṃsanto ‘‘paṇḍitānañca sevanā maṅgala’’nti āha. Tattha paṇḍitā nāma ye keci pāṇātipātāveramaṇiādidasakusalakammapathasamannāgatā sattā, te tīhākārehi jānitabbā. Yathāha – ‘‘tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇānī’’ti (a. ni. 3.3; ma. ni. 3.253) vuttaṃ. Apica buddhapaccekabuddhaasītimahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirāja- ayogharakumāraakittipaṇḍitādayo ca paṇḍitāti veditabbā.

世尊由此断然厌弃所有恶行，是以轻贱愚人之往来，称其为“不吉”；而现今称赞与智者来往为“吉祥”。这里所谓智者者，即具备不杀生戒及等具有十善业道的诸神圣众，宜当分三类而知，如所云——“比库，智者具三种智者相。”（《增支部·三智》3.3；《中部》3.253）又当知佛、辟支佛、十六大弟子及其他诸如如来的弟子、尊贵的长者、极具智慧及谐调的圣者贤达，皆归于智者之列。

Te bhaye viya rakkhā, andhakāre viya padīpo, khuppipāsādidukkhābhibhave viya annapānādipaṭilābho, attano vacanakarānaṃ sabbabhayaupaddavūpasaggaviddhaṃsanasamatthā honti. Tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā, brahmaloke patiṭṭhitā, devaloke patiṭṭhitā, sugatiloke uppannā. Sāriputtatthere cittaṃ pasādetvā catūhi paccayehi theraṃ upaṭṭhahitvā asīti kulasahassāni sagge nibbattāni. Tathā mahāmoggallānamahākassapappabhutīsu sabbamahāsāvakesu, sunettassa satthuno sāvakā appekacce brahmaloke uppajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ…pe… appekacce gahapatimahāsālakulānaṃ sahabyataṃ upapajjiṃsu. Vuttañcetaṃ –

诸智者如同护卫般护持世间，如同黑暗中明灯，引导离苦得乐；受饥渴等诸苦时不缺乏饮食粮食。他们能够利益自身语业，消除一切恐惧和危害。正如如来降世，诸多无量无边的天人和人间诸众生，皆因断除烦恼而得以安住梵天世间、天界及善趣三界。长老沙利弗心意清净，于四缘中护持长者，众多家族转生天上。又如大摩嘎刹那、大咖萨巴及诸大弟子、尊者们，并尊贵的世尊弟子，有些生于梵天界，有些与变化无常的天神共住……有些复生于富贵大家族中。对此有言称——

‘‘Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo’’ti (a. ni. 3.1).

世尊告诫比库们：『无学人所畏怖者，无学人所滋扰者，无学人所侵袭者』。

Apica tagaramālādigandhabhaṇḍasadiso paṇḍito, tagaramālādigandhabhaṇḍapaliveṭhanapattasadiso hoti tadupasevī, bhāvanīyataṃ manuññatañca āpajjati viññūnaṃ. Vuttañcetaṃ –

又，如同具有薜荔及其他香料之香气的香料簇一样的学问之人，若拥有薜荔及其他香料簇平铺的织物一样的装饰品，则可称为追随此义、修习此法的，能获得对贤者的洞察与理解。且有经中所言：

‘‘Tagarañca palāsena, yo naro upanayhati;

『薜荔与肉桂一同被人所佩带，

Pattāpi surabhī vāyanti, evaṃ dhīrūpasevanā’’ti. (itivu. 76; jā. 1.15.184; 2.22.1258);

织物也被芳香微风轻拂，如此之贤者的接近』。

Akittipaṇḍito cāpi sakkena devānamindena vare diyyamāne evamāha –

那不以名闻自傲的学者，当萨咖天帝礼敬时，如天帝所教示，谓言：

‘‘Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase;

『应当观察贤者、听闻贤者，且与贤者同住；'}

Dhīrenallāpasallāpaṃ, taṃ kare tañca rocaye.

智者不轻率言语，行之而能令人欢喜。

‘‘Kinnu te akaraṃ dhīro, vada kassapa kāraṇaṃ;

『智者，你作何事？请说，咖萨巴，原因为何？

Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi.

为何你这智者渴求见闻教诲？』

‘‘Nayaṃ nayati medhāvī, adhurāyaṃ na yuñjati;

『这位聪慧者引导众生，不从事不善之事；

Sunayo seyyaso hoti, sammā vutto na kuppati;

他为他人所喜，言教正当时时亦不愠怒；

Vinayaṃ so pajānāti, sādhu tena samāgamo’’ti. (jā. 1.13.94-96);

他知持戒律，由此良善集会显现。』

Evaṃ bhagavā sabbākārena paṇḍitasevanaṃ pasaṃsanto, paṇḍitānaṃ sevanaṃ ‘‘maṅgala’’nti vatvā idāni tāya bālānaṃ asevanāya paṇḍitānaṃ sevanāya ca anupubbena pūjaneyyabhāvaṃ upagatānaṃ pūjaṃ pasaṃsanto ‘‘pūjā ca pūjaneyyānaṃ etaṃ maṅgalamuttama’’nti āha. Tattha pūjaneyyā nāma sabbadosavirahitattā sabbaguṇasamannāgatattā ca buddhā bhagavanto, tato pacchā paccekabuddhā ariyasāvakā ca. Tesañhi pūjā appakāpi dīgharattaṃ hitāya sukhāya hoti, sumanamālākāramallikādayo cettha nidassanaṃ.

如此，世尊在各种方面赞叹对圣贤的侍奉，说侍奉圣贤是“吉祥”。现在对于愚癡者不侍奉圣贤，仅侍奉圣贤者的情况，则渐次产生了应当敬礼的心态，嘉许这敬礼的做法，称之为“敬礼是诸敬礼中最上吉祥”。所谓敬礼，是指具备无有一切过失、具足一切善德的佛世尊，接下来也是诸分身佛、独觉佛及圣弟子们。对于他们的敬礼，即使是微小的，也能长久地利益安乐。如花环、花饰之类即为此处示例。

Tatthekaṃ nidassanamattaṃ bhaṇāma. Bhagavā kira ekadivasaṃ pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho sumanamālākāro rañño māgadhassa seniyassa bimbisārassa pupphāni gahetvā gacchanto addasa bhagavantaṃ nagaradvāraṃ anuppattaṃ pāsādikaṃ pasādanīyaṃ dvattiṃsamahāpurisalakkhaṇāsītānubyañjanapaṭimaṇḍitaṃ buddhasiriyā jalantaṃ. Disvānassa etadahosi – ‘‘rājā pupphāni gahetvā sataṃ vā sahassaṃ vā dadeyya, tañca idhalokamattameva sukhaṃ bhaveyya, bhagavato pana pūjā appameyyaasaṅkhyeyyaphalā dīgharattaṃ hitasukhāvahā hoti. Handāhaṃ imehi pupphehi bhagavantaṃ pūjemī’’ti pasannacitto ekaṃ pupphamuṭṭhiṃ gahetvā bhagavato paṭimukhaṃ khipi, pupphāni ākāsena gantvā bhagavato upari mālāvitānaṃ hutvā aṭṭhaṃsu. Mālākāro taṃ ānubhāvaṃ disvā pasannataracitto puna ekaṃ pupphamuṭṭhiṃ khipi, tāni gantvā mālākañcuko hutvā aṭṭhaṃsu. Evaṃ aṭṭha pupphamuṭṭhiyo khipi, tāni gantvā pupphakūṭāgāraṃ hutvā aṭṭhaṃsu. Bhagavā antokūṭāgāre viya ahosi, mahājanakāyo sannipati. Bhagavā mālākāraṃ passanto sitaṃ pātvākāsi. Ānandatthero ‘‘na buddhā ahetu appaccayā sitaṃ pātukarontī’’ti sitakāraṇaṃ pucchi. Bhagavā āha – ‘‘eso, ānanda, mālākāro imissā pūjāya ānubhāvena satasahassakappe devesu ca manussesu ca saṃsaritvā pariyosāne sumanissaro nāma paccekabuddho bhavissatī’’ti. Vacanapariyosāne ca dhammadesanatthaṃ imaṃ gāthaṃ abhāsi –

这里仅举一例说明。据说世尊某日清晨起居后，着袈裟入王舍城托钵。此时装饰花环的人，携带花朵赶往那时正住于城门外庄严华美、令人欢喜的高大府邸，那里刻画着二十二位大丈夫的特征和记号，佛陀的光辉如水晶般闪耀。目睹此景，他心中想道：“国王若献百朵或千朵花于佛，世间的快乐便极有限，但佛陀的敬礼具无量无边的果报，能长久带来利益和安乐。今天我当以这些花供养佛。”于是怀着欢喜心捧一把花向佛陀面前抛洒，撒向空中，落于佛陀身上编织成八个花环。那装饰花环者见此情形更加欢喜，再捧一把花，抛洒向空中，变成八个花绳。然后他又投掷八把花，聚成八朵花堆。佛陀如同居于内室，有众多大众聚集。佛陀见花环者如此做，展颜微笑。长老阿难问：“佛陀对什么原因笑？”佛陀答曰：“阿难，这位装饰花环者此次供养，将在一百千劫之后，于天人和人间转世，最终成为一位名叫须摩尼萨罗的独觉者。”说罢，为宣讲佛法而说此偈：

‘‘Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;

“所作业事皆善，作后无愧悔；

Yassa patīto sumano, vipākaṃ paṭisevatī’’ti. (dha. pa. 68);

心生欢喜者，果报得随顺。”（法句经68偈）

Gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, evaṃ appakāpi tesaṃ pūjā dīgharattaṃ hitāya sukhāya hotīti veditabbā. Sā ca āmisapūjāva ko pana vādo paṭipattipūjāya. Yato ye kulaputtā saraṇagamanena sikkhāpadapaṭiggahaṇena uposathaṅgasamādānena catupārisuddhisīlādīhi ca attano guṇehi bhagavantaṃ pūjenti, ko tesaṃ pūjāya phalaṃ vaṇṇayissati. Te hi tathāgataṃ paramāya pūjāya pūjentīti vuttā. Yathāha –

诗偈宣讲完毕后，四万八千人归依于法，表明即使微小的敬礼，亦能长久地利益安乐。所谓世俗供养，有何理由比拟修行供养呢？如若出身贵族的子弟通过皈依、受学戒、守戒五戒、受八关斋戒及具足四净戒秉持自身的善根，敬奉世尊，其所获果报谁能够描写呢？因为他们是以最高等的恭敬心侍奉如来。经中有言：

‘‘Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammapaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati paramāya pūjāyā’’ti.

“沙利子，无论比库、比库尼，抑或男近事女近事，只要修习佛法，正当行为，严守规则，随顺佛法生活，便是敬重如来，表现敬意，尊敬敬礼，绝不会毁损最高敬礼。”

Etenānusārena paccekabuddhaariyasāvakānampi pūjāya hitasukhāvahatā veditabbā.

因此，对于独觉佛和圣弟子的供养，应该被理解为会带来利益和幸福。

Apica gahaṭṭhānaṃ kaniṭṭhassa jeṭṭho bhātāpi bhaginīpi pūjaneyyā, puttassa mātāpitaro, kulavadhūnaṃ sāmikasassusasurāti evampettha pūjaneyyā veditabbā. Etesampi hi pūjā kusaladhammasaṅkhātattā āyuādivaḍḍhihetuttā ca maṅgalameva. Vuttañhetaṃ –

此外，家中兄长和弟弟、姐妹也应受到尊敬，父母和儿子，以及家中女子的丈夫和父母，这些都应该被理解为应当尊敬的对象。因为他们的供养也是出于善法的缘故，并且能带来成长等吉祥。正如所言：

‘‘Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vattissanti. Te tesaṃ kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissantī’’tiādi.

‘他们在家庭中会成为父母、弟兄、姐妹，因善业而得到长寿，容颜也将得到增长。’

Evametissā gāthāya bālānaṃ asevanā paṇḍitānaṃ sevanā pūjaneyyānaṃ pūjāti tīṇi maṅgalāni vuttāni. Tattha bālānaṃ asevanā bālasevanapaccayabhayādiparittāṇena ubhayalokahitahetuttā paṇḍitānaṃ sevanā pūjaneyyānaṃ pūjā ca tāsaṃ phalavibhūtivaṇṇanāyaṃ vuttanayeneva nibbānasugatihetuttā ‘‘maṅgala’’nti veditabbā. Ito paraṃ tu mātikaṃ adassetvā eva yaṃ yattha maṅgalaṃ, taṃ vavatthapessāma, tassa ca maṅgalattaṃ vibhāvayissāmāti.

由此可知，关于这段经文，应当尊敬的有三种吉祥，分别是远离愚者的交往、亲近智者、以及供养应当尊敬的人。对此，远离愚者是因愚者的恶习而引致的，亲近智者则是因为他们可以带来两界的利益，供养应当尊敬的人在获得结果的方面，因而也是通向涅槃安乐的吉祥。接下来，我们将明确列举出吉祥的内容和特性。

Niṭṭhitā asevanā ca bālānanti imissā gāthāya atthavaṇṇanā.

“远离愚者”这句经文的含义解释完毕。

§263

263. Evaṃ bhagavā ‘‘brūhi maṅgalamuttama’’nti ekaṃ ajjhesitopi appaṃ yācito bahudāyako uḷārapuriso viya ekāya gāthāya tīṇi maṅgalāni vatvā tato uttaripi devatānaṃ sotukāmatāya maṅgalānañca atthitāya yesaṃ yesaṃ yaṃ yaṃ anukūlaṃ, te te satte tattha tattha maṅgale niyojetukāmatāya ca ‘‘patirūpadesavāso cā’’tiādīhi gāthāhi punapi anekāni maṅgalāni vattumāraddho.

因此，世尊在一则教诲中提到‘请说出最上吉祥’时，虽然是出于不多的请求，却像宽厚的人一样，借着一个句子讲述了三种吉祥，之后又以各种赞美的教导，向那些希望能听到吉祥的天神讲述更多的吉祥，以便让他们能趁此回归到众生所期望的吉祥中去。

Tattha paṭhamagāthāya tāva patirūpoti anucchaviko. Desoti gāmopi nigamopi nagarampi janapadopi yo koci sattānaṃ nivāsokāso. Vāsoti tattha nivāso. Pubbeti purā atītāsu jātīsu. Katapuññatāti upacitakusalatā. Attāti cittaṃ vuccati, sakalo vā attabhāvo. Sammāpaṇidhīti tassa attano sammā paṇidhānaṃ niyuñjanaṃ, ṭhapananti vuttaṃ hoti. Sesaṃ vuttanayamevāti ayamettha padavaṇṇanā.

此中于第一偈文，为「场所」之义。所谓「德地」者，即乡村、集镇、城市及诸国邑，凡有众生居住之处。又「住」即居所之意。又「过往」指过去此前诸生。所谓「诸善业」即善行习续之意。又「自心」谓心或心体整体。所谓「正发愿」即自己之善愿坚定与建立，此语有「下定」之义。余下释义，同此处对词之详说也。

Atthavaṇṇanā pana evaṃ veditabbā patirūpadeso nāma yattha catasso parisā viharanti, dānādīni puññakiriyāvatthūni vattanti, navaṅgaṃ satthu sāsanaṃ dippati. Tattha nivāso sattānaṃ puññakiriyāya paccayattā ‘‘maṅgala’’nti vuccati. Sīhaḷadīpapaviṭṭhakevaṭṭādayo cettha nidassanaṃ.

释义当知如是：「场所」者，谓四众集处，有布施等诸善业作业起行，乃新八支佛法显扬之所。此中「住」即众生守持善业之所，亦称「吉祥」。此义于锡兰诸岛及广大净土皆有证明。

Aparo nayo – patirūpadeso nāma bhagavato bodhimaṇḍappadeso, dhammacakkappavattitappadeso, dvādasayojanāya parisāya majjhe sabbatitthiyamataṃ bhinditvā yamakapāṭihāriyadassitakaṇḍambarukkhamūlappadeso, devorohanappadeso, yo vā panaññopi sāvatthirājagahādibuddhādivāsappadeso. Tattha nivāso sattānaṃ chaanuttariyapaṭilābhapaccayato ‘‘maṅgala’’nti vuccati.

又一道（第二释义）是场所之义，即世尊觉地所在，法轮初转之处，十二由旬范围之中央，具诸正见割断异见、镇压两难之所，是天神升天处，或一切诸佛及住王舍城等地之居所。此处居所因众生获至上利益而称「吉祥」。

Aparo nayo – puratthimāya disāya kajaṅgalaṃ nāma nigamo, tassa aparena mahāsālā, tato paraṃ paccantimā janapadā, orato majjhe. Dakkhiṇapuratthimāya disāya sallavatī nāma nadī, tato paraṃ paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato paraṃ paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato paraṃ paccantimā janapadā, orato majjhe. Uttarāya disāya usiraddhajo nāma pabbato, tato paraṃ paccantimā janapadā , orato majjhe (mahāva. 259). Ayaṃ majjhimappadeso āyāmena tīṇi yojanasatāni, vitthārena aḍḍhateyyāni, parikkhepena navayojanasatāni honti, eso patirūpadeso nāma.

又一道，东方名呼伽丛林，此地西邻有大讲堂，再西是国邑，南中之地位。东南方有萨罗城河，再西是国邑，南中之地位。南方有设迦尼迦市镇，西南方是国邑，南中之地位。西方名兔那婆罗门村，西邻是国邑，南中之地位。北方有乌斯里达卓山，西邻是国邑，南中之地位（《大部法句经》第259经）。此中中央之方，是场所之称。

Ettha catunnaṃ mahādīpānaṃ dvisahassānaṃ parittadīpānañca issariyādhipaccakārakā cakkavattī uppajjanti, ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramiyo pūretvā sāriputtamahāmoggallānādayo mahāsāvakā uppajjanti, dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā paccekabuddhā, cattāri aṭṭha soḷasa vā asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā sammāsambuddhā ca uppajjanti. Tattha sattā cakkavattirañño ovādaṃ gahetvā pañcasu sīlesu patiṭṭhāya saggaparāyaṇā honti, tathā paccekabuddhānaṃ ovāde patiṭṭhāya. Sammāsambuddhasāvakānaṃ pana ovāde patiṭṭhāya saggaparāyaṇā nibbānaparāyaṇā ca honti. Tasmā tattha vāso imāsaṃ sampattīnaṃ paccayato ‘‘maṅgala’’nti vuccati.

此时四洲二千诸岛中有主宰的正法执事王出世，乘无量无边劫寿成满般涅槃，沙利大长老及摩诃马哈摩嘎喇那等大弟子出世。又无量无边劫寿成满于世出世间独觉者，复次无量无边劫寿成满般涅槃圣者出世。众生承王怙主戒训，守五戒求生极乐，亦守独觉者与正觉弟子戒。正觉弟子更守戒定涅槃。是故此彼众生依此福聚，称为「吉祥」。

Pubbe katapuññatā nāma atītajātiyaṃ buddhapaccekabuddhakhīṇāsave ārabbha upacitakusalatā, sāpi maṅgalaṃ. Kasmā? Buddhapaccekabuddhe sammukhato dassetvā buddhānaṃ vā buddhasāvakānaṃ vā sammukhā sutāya catuppadikāyapi gāthāya pariyosāne arahattaṃ pāpetīti katvā. Yo ca manusso pubbe katādhikāro ussannakusalamūlo hoti, so teneva kusalamūlena vipassanaṃ uppādetvā āsavakkhayaṃ pāpuṇāti yathā rājā mahākappino aggamahesī ca. Tena vuttaṃ ‘‘pubbe ca katapuññatā maṅgala’’nti.

先前「诸善」谓过去诸生，断绝所有佛及独觉者之染污，开始世间善行，亦称为「吉祥」。为何？因于佛及独觉者面前宣示法法者，即经常践行四圣谛者，必得阿拉汉果。若有人曾有善根，修正念生智慧，断灭染污，必得胜王与尊后，如此成就故说「先前之诸善即为吉祥」。

Attasammāpaṇidhi nāma idhekacco attānaṃ dussīlaṃ sīle patiṭṭhāpeti, assaddhaṃ saddhāsampadāya patiṭṭhāpeti, macchariṃ cāgasampadāya patiṭṭhāpeti. Ayaṃ vuccati ‘‘attasammāpaṇidhī’’ti. Eso ca maṅgalaṃ. Kasmā? Diṭṭhadhammikasamparāyikaverappahānavividhānisaṃsādhigamahetutoti.

所谓正自立者，就是指此中某人使自己在不善之戒律上确立，使自己在无疑之信心功德上确立，使自己在布施功德上确立。此即称为“正自立者”。此乃吉祥之事。何以故？因为此是断除见法及流转生死的行为的根本因缘之一。

Evaṃ imissāpi gāthāya patirūpadesavāso, pubbe ca katapuññatā, attasammāpaṇidhīti tīṇiyeva maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

因而，这些偈语中所余述的正自立者的义理极为确切明了，此前已有善业基础，正自立者被称为三种吉祥，吉祥之理亦于各处予以分别说明。

Niṭṭhitā patirūpadesavāso cāti imissā gāthāya atthavaṇṇanā.

此即是该偈语中极为准确详尽的义理解说。

§264

264. Idāni bāhusaccañcāti ettha bāhusaccanti bahussutabhāvo. Sippanti yaṃkiñci hatthakosallaṃ. Vinayoti kāyavācācittavinayanaṃ. Susikkhitoti suṭṭhu sikkhito. Subhāsitāti suṭṭhu bhāsitā. Yāti aniyamaniddeso. Vācāti girā byappatho. Sesaṃ vuttanayamevāti. Ayamettha padavaṇṇanā.

264. “由多言语”此处指广博多闻之意。其说“多言语”乃意谓博闻众多。 “技艺”指手巧技法。 “律”是指身语意三业的约束调治。 “善教诲”谓受过良善教训。 “美言”即正确美妙的话语。 “适用”指无疑的教导示现。 “语”谓言语流布。余者皆为阐述解释，此为词义讲解。

Atthavaṇṇanā pana evaṃ veditabbā – bāhusaccaṃ nāma yaṃ taṃ ‘‘sutadharo hoti sutasannicayo’’ti (ma. ni. 1.339; a. ni. 4.22) ca ‘‘idha, bhikkhave, ekaccassa puggalassa bahukaṃ sutaṃ hoti suttaṃ geyyaṃ veyyākaraṇa’’nti (a. ni. 4.6) ca evamādinā nayena satthusāsanadharattaṃ vaṇṇitaṃ, taṃ akusalappahānakusalādhigamahetuto anupubbena paramatthasaccasacchikiriyahetuto ca ‘‘maṅgala’’nti vuccati. Vuttañhetaṃ bhagavatā –

义理说明应如此了知——“多言语”者，即所谓“善闻者，悉闻诸法之集也”（中部法句经1.339；增支部4.22），又如“于此，比库，某人多所听闻经语、歌谣、注解”（增支部4.6）等句证据，是以此用法作为尊师法教的体现，因其能断除不善而得善法的因缘，且为渐次证悟究竟谛理之因，故称为“吉祥”。世尊对此亦有说明——

‘‘Sutavā ca kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhamattānaṃ pariharatī’’ti (a. ni. 7.67).

「比库们，听闻正法的圣行者，断除恶法，修习善法，断除不净法，修习清净法，保持自心清净。」（增支部7.67）

Aparampi vuttaṃ –

另有所说——

‘‘Dhatānaṃ dhammānaṃ atthamupaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahanto tulayati, tulayanto padahati, padahanto kāyena ceva paramatthasaccaṃ sacchikaroti, paññāya ca ativijjha passatī’’ti (ma. ni. 2.432).

‘法中诸法的真实义理，经过究察探求；探求真实义理时，法便得以证悟；因为证悟法的能力而生起欢喜；欢喜生时努力精进；努力进时衡量调整；衡量时坚决贯彻；贯彻时以身证实现实法真；以智慧超越愚昧，洞察见得清晰’。（中部尼柯耶卷二第432经）

Apica agārikabāhusaccampi yaṃ anavajjaṃ, taṃ ubhayalokahitasukhāvahanato ‘‘maṅgala’’nti veditabbaṃ.

此外，善男子，当知未受染污的家人道德，同样应视为能利益世间、带来众生安乐的“吉祥法”而加以认识。

Sippaṃ nāma agārikasippañca anagārikasippañca. Tattha agārikasippaṃ nāma yaṃ parūparodhavirahitaṃ akusalavivajjitaṃ maṇikārasuvaṇṇakārakammādi, taṃ idhalokatthāvahanato maṅgalaṃ. Anagārikasippaṃ nāma cīvaravicāraṇasibbanādi samaṇaparikkhārābhisaṅkharaṇaṃ, yaṃ taṃ ‘‘idha, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hotī’’tiādinā nayena tattha tattha saṃvaṇṇitaṃ, yaṃ ‘‘nāthakaraṇo dhammo’’ti (dī. ni. 3.345; a. ni. 10.17) ca vuttaṃ, taṃ attano ca paresañca ubhayalokahitasukhāvahanato ‘‘maṅgala’’nti veditabbaṃ.

技艺，谓家人技艺与非家人技艺。所谓家人技艺者，是指无阻碍他人、无不善、无错乱的制作珠宝、雕刻、金工等作业，此因有助于世间利益，应视为吉祥法。非家人技艺者，是指持有衣钵、照顾僧具、进行出家僧护持的事，依佛经所言“此处，比库，当善知所应供养诸出家众的供养事”，并有“此法不增恶”之说，故应视为对自己及他人双重利益与安乐带来之吉祥法。

Vinayo nāma agārikavinayo ca anagārikavinayo ca. Tattha agārikavinayo nāma dasaakusalakammapathaviramaṇaṃ, so tattha asaṃkilesāpajjanena ācāraguṇavavatthānena ca susikkhito ubhayalokahitasukhāvahanato maṅgalaṃ. Anagārikavinayo nāma sattāpattikkhandhe anāpajjanaṃ, sopi vuttanayeneva susikkhito. Catupārisuddhisīlaṃ vā anagārikavinayo. So yathā tattha patiṭṭhāya arahattaṃ pāpuṇāti, evaṃ sikkhanena susikkhito lokiyalokuttarasukhādhigamahetuto ‘‘maṅgala’’nti veditabbo.

戒律，谓家人戒律与非家人戒律。家人戒律是指断除十种不善业道的戒规，因无繁杂污秽，与品行善良为基础而修学，故此戒应视为能利益自己与他人、带来安乐之吉祥法。非家人戒律者，谓七份戒品中的无渎行为戒，同样依佛典所说加以修习。此非家人戒律或四种清净戒护守着，正如由此立基能够获得阿拉汉果位。经过修学而善修持，令世间及出世间之安乐得成，故应视为“吉祥法”。

Subhāsitā vācā nāma musāvādādidosavirahitā vācā. Yathāha – ‘‘catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hotī’’ti. Asamphappalāpā vācā eva vā subhāsitā. Yathāha –

善说语，谓远离妄语及恶语的善言。譬如佛言：“诸比库，具备四肢的言语，为善说语。”远离杂秽语者亦谓善说语。如经中所说：

‘‘Subhāsitaṃ uttamamāhu santo,

‘圣洁美妙者谓之高尚，

Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

所说法若为法，非法则次之；

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,

所说若为喜爱，非喜爱则第三；

Saccaṃ bhaṇe nālikaṃ taṃ catuttha’’nti. (saṃ. ni. 1.213; su. ni. 452);

所说若为真实，非真实则第四。’（综律论1.213；胜论尼452）

Ayampi ubhayalokahitasukhāvahanato ‘‘maṅgala’’nti veditabbā. Yasmā ca ayaṃ vinayapariyāpannā eva, tasmā vinayaggahaṇena etaṃ asaṅgaṇhitvā vinayo saṅgahetabbo. Athavā kiṃ iminā parissamena paresaṃ dhammadesanāvācā idha ‘‘subhāsitā vācā’’ti veditabbā. Sā hi yathā patirūpadesavāso, evaṃ sattānaṃ ubhayalokahitasukhanibbānādhigamapaccayato ‘‘maṅgala’’nti vuccati. Āha ca –

此处亦应称为‘吉祥’，因其利益此世彼世、带来安乐。又此者乃律藏全文，故以持守律法者，非杂乱而应尊护。或当谨慎观察他人说法中，有所谓‘美妙语句’者，即知是也。因如家乡之衣，适合其身，亦如众生因利益此彼二世及涅槃安乐，谓之‘吉祥’。世尊曾言——

‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

‘佛所说之语，是得安稳涅槃之道；

Dukkhassantakiriyāya, sā ve vācānamuttamā’’ti. (saṃ. ni. 1.213; su. ni. 456);

为断除苦难起见，此即为最高妙言。

Evaṃ imissā gāthāya bāhusaccaṃ, sippaṃ, vinayo susikkhito, subhāsitā vācāti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

在此偈中，世尊称此为多言真实、技巧圆满、戒律修习纯熟、善妙言辞，称为四种吉祥事，且此四吉祥事各自有所分别说明。

Niṭṭhitā bāhusaccañcāti imissā gāthāya atthavaṇṇanā.

谓此偈中对多言真实的阐述已告完成。

§265

265. Idāni mātāpituupaṭṭhānanti ettha mātu ca pitu cāti mātāpitu. Upaṭṭhānanti upaṭṭhahanaṃ. Puttānañca dārānañcāti puttadārassa. Saṅgaṇhanaṃ saṅgaho. Na ākulā anākulā. Kammāni eva kammantā. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

265. 此处所说的养护父母，是指母亲与父亲二者。养护是指照料摄护。儿子与女儿，是子女之意。数目之聚集，谓聚合。养护分为合理与不合理。行为即是行为者。此乃对所述词义的说明。

Atthavaṇṇanā pana evaṃ veditabbā – mātā nāma janikā vuccati, tathā pitā. Upaṭṭhānaṃ nāma pādadhovanasambāhanaucchādananhāpanehi catupaccayasampadānena ca upakārakaraṇaṃ. Tattha yasmā mātāpitaro bahūpakārā puttānaṃ atthakāmā anukampakā, yaṃ puttake bahi kīḷitvā paṃsumakkhitasarīrake āgate disvā paṃsukaṃ puñchitvā matthakaṃ upasiṅghāyantā paricumbantā ca sinehaṃ uppādenti, vassasatampi mātāpitaro sīsena pariharantā puttā tesaṃ paṭikāraṃ kātuṃ asamatthā. Yasmā ca te āpādakā posakā imassa lokassa dassetāro brahmasammatā pubbācariyasammatā, tasmā tesaṃ upaṭṭhānaṃ idha pasaṃsaṃ pecca saggasukhañca āvahati, tena ‘‘maṅgala’’nti vuccati. Vuttañhetaṃ bhagavatā –

关于义理说明应如此理解：母亲者，谓生育之人，父亲亦然。养护是指以洗足浇水、抹除污垢、吹气等四种条件相应，辅助照料之行为。因母父为众多助益者，慈心关爱子女，见子受外界污辱，浑身不净时，替子擦除污泥，照顾擦拭，亲吻头面，生出怜爱；即使百年也不厌烦，母父亲以头部为代价难以偿还此恩惠。且彼等为此世之护持者，是天梵等上位圣士之先行者。故此照顾受到赞美，并能引来天福快乐，故称为“吉祥”。世尊言：

‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;

“以‘梵’称呼母与父，以‘先行者’称呼。”

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

阿护尼耶者，即应当供养者，谓对儿女表现出慈悲怜悯。

‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

因此，智者应当顶礼敬拜他们，给予尊重和奉养；

Annena atha pānena, vatthena sayanena ca.

用食物与饮水、衣服及寝具等物资供养之。

‘‘Ucchādanena nhāpanena, pādānaṃ dhovanena ca;

以清除污秽、沐浴身体、洗净足部等方式予以照料；

Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

如此行持供养之礼者，是对父母的贤德报答；

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. (a. ni. 3.31; itivu. 106; jā. 2.20.181-183);

「此处人称赞彼，死后于天界喜乐。」（《增支部》3.31；《如是语》106；《本生》2.20.181-183）

Aparo nayo – upaṭṭhānaṃ nāma bharaṇakiccakaraṇakulavaṃsaṭṭhapanādipañcavidhaṃ, taṃ pāpanivāraṇādipañcavidhadiṭṭhadhammikahitahetuto ‘‘maṅgala’’nti veditabbaṃ. Vuttañhetaṃ bhagavatā –

「他途」者，即监督守护，名称上指因担负事务、管理家族世系等五种职责，因具止恶等五种正法之因，故应称为『吉祥』。世尊对此曾有说法：

‘‘Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā ‘bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjissāmi, atha vā pana petānaṃ kālakatānaṃ dakkhiṇaṃ anuppadassāmī’ti . Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti, pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī’’ti (dī. ni. 3.267).

世尊言：「比库子啊，儿子应当在五个方面侍奉父母：一、儿子应当在东方侍奉父母；二、儿子应当负担父母的担子；三、儿子应当承担父母的事务；四、儿子应当修系家族世系；五、儿子应当承接父母遗产。或于时有亡者，为其祭祀而布施。比库子，这五方面中，父母于东方侍奉儿子，反过来也怜悯儿子，阻止恶业，引入善法，教习技能，用财物作为依存，适时而供养遗产。」（《大品尼拘沙》卷三，267）

Apica yo mātāpitaro tīsu vatthūsu pasāduppādanena sīlasamādāpanena pabbajjāya vā upaṭṭhahati, ayaṃ mātāpituupaṭṭhākānaṃ aggo, tassa taṃ mātāpituupaṭṭhānaṃ mātāpitūhi katassa upakārassa paccupakārabhūtaṃ anekesaṃ diṭṭhadhammikānaṃ samparāyikānañca atthānaṃ padaṭṭhānato ‘‘maṅgala’’nti vuccati.

又若父母在三处场所——住处、丛林、僧院——以安静的环境、持戒守法、出家修行等供养儿子，彼为父母供养儿子之上首，此时此刻称之为『吉祥』，此供养父母者因利于父母，能够反向利益多种正法，携带继承众多功德意义，乃称为『吉祥』。

Puttadārassāti ettha attanā janitā puttāpi dhītaropi ‘‘puttā’’ tveva saṅkhyaṃ gacchanti. Dārāti vīsatiyā bhariyānaṃ yā kāci bhariyā. Puttā ca dārā ca puttadāraṃ, tassa puttadārassa. Saṅgahoti sammānanādīhi upakārakaraṇaṃ. Taṃ susaṃvihitakammantatādidiṭṭhadhammikahitahetuto ‘‘maṅgala’’nti veditabbaṃ. Vuttañhetaṃ bhagavatā – ‘‘pacchimā disā puttadārā veditabbā’’ti (dī. ni. 3.266) ettha uddiṭṭhaṃ puttadāraṃ bhariyāsaddena saṅgaṇhitvā –

「儿媳」指自己的女儿和儿媳，比如贤淑的女儿即算在儿子的数量之内。儿媳是指二十岁左右的妻子。儿子与儿媳合称「儿媳」，彼即儿媳的。聚合意即彼此亲密，称为『吉祥』，因其关系严密，依止互助，符合正法理应称为『吉祥』。世尊言：「应认识西方的儿媳。」（《大品尼拘沙》卷三，266）此处所称儿媳即指妻子之称，

‘‘Pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā, sammānanāya anavamānanāya anaticariyāya issariyavossaggena alaṅkārānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati, susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesū’’ti (dī. ni. 3.269).

世尊言：「比库子，丈夫应当在五个方面侍奉西方的妻子：出于恭敬、无轻慢、不过分行为、以正当释放为度，不随意进取财物。比库子，正因有此五处，妻子于西方侍奉丈夫；丈夫怜悯妻子，行事周密，属亲所爱，行为不失，遵法守护，能干勤勉，无所怠惰。」（《大品尼拘沙》卷三，269）

Ayaṃ vā aparo nayo – saṅgahoti dhammikāhi dānapiyavācaatthacariyāhi saṅgaṇhanaṃ. Seyyathidaṃ – uposathadivasesu paribbayadānaṃ, nakkhattadivasesu nakkhattadassāpanaṃ, maṅgaladivasesu maṅgalakaraṇaṃ, diṭṭhadhammikasamparāyikesu atthesu ovādānusāsananti. Taṃ vuttanayeneva diṭṭhadhammikahitahetuto samparāyikahitahetuto devatāhipi namassanīyabhāvahetuto ca ‘‘maṅgala’’nti veditabbaṃ. Yathāha sakko devānamindo –

此「他途」即聚合，指以施受利益言行所成之聚集。如例：八关斋戒日施食，月圆之夜观星示现，吉日行义，诸正法及其法界内事奉和教诲。此因依言说之正法功德，聚合利他众生，乃含有众神礼拜尊敬之德，故称之为『吉祥』。正如萨咖天帝言：

‘‘Ye gahaṭṭhā puññakarā, sīlavanto upāsakā;

『诸在家行善者，守戒的近事男，』

Dhammena dāraṃ posenti, te namassāmi mātalī’’ti. (saṃ. ni. 1.264);

『修持法法以自持护者，我敬礼之，名为玛陀利。』（诗部·敬礼1.264）

Anākulākammantā nāma kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasampadāya abyasanīyatāya ca kālātikkamanaappatirūpakaraṇākaraṇasithilakaraṇādiākulabhāvavirahitā kasigorakkhavaṇijjādayo kammantā. Ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavuḍḍhipaṭilābhahetuto ‘‘maṅgala’’nti vuttā. Vuttañcetaṃ bhagavatā –

不执着恶作，不受时间消耗为苦之具，不懈怠，具备起立勇力，不堕落，超越时间摧毁与不如法因之懈怠与松弛等恶性等障碍的善行者，如柴发商诸类，是自己或子女、妻子、奴仆等从业者的显著标志，因此依此善行在世间财产增长与财富增长等得利处被称为『吉祥』。世尊亦曾称之曰——

‘‘Patirūpakārī dhuravā, uṭṭhātā vindate dhana’’nti. (su. ni. 189; saṃ. ni. 1.246) ca;

『如法持守的业，虽难得亦必获，勤勉者寻得财宝。』（增支部·敬礼1.246；诗部·敬礼189）

‘‘Na divā soppasīlena, rattimuṭṭhānadessinā;

『昼时不可久住于好守戒者，夜晚不可拥入护戒者；』

Niccaṃ mattena soṇḍena, sakkā āvasituṃ gharaṃ.

『长期贪婪污秽之人，家中不可安住。』

‘‘Atisītaṃ atiuṇhaṃ, atisāyamidaṃ ahu;

极寒极热极凉，都是过度之象；

Iti vissaṭṭhakammante, atthā accenti māṇave.

因此在辨别事物的业时，意义应仅止于此；

‘‘Yodha sītañca uṇhañca, tiṇā bhiyyo na maññati;

战士不以寒暑为难，更不以草料增多为忧；

Karaṃ purisakiccāni, so sukhā na vihāyatī’’ti. ca (dī. ni. 3.253);

他为人务工作如常，心安而不远离此行。」（大毗婆沙论·第三卷253页）

‘‘Bhoge saṃharamānassa, bhamarasseva irīyato;

积累财富之人其贪欲如蜂虫般烦扰；

Bhogā sannicayaṃ yanti, vammikovūpacīyatī’’ti. (dī. ni. 3.265) –

财富之聚集随之而生，贪婪之势渐趋蔓延。」（大毗婆沙论·第三卷265页）

Ca evamādi.

诸如此类。

Evaṃ imissāpi gāthāya mātupaṭṭhānaṃ, pitupaṭṭhānaṃ, puttadārassa saṅgaho, anākulā ca kammantāti cattāri maṅgalāni vuttāni, puttadārassa saṅgahaṃ vā dvidhā katvā pañca, mātāpituupaṭṭhānaṃ vā ekameva katvā tīṇi. Maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

在这段偈颂中，母奉养、父奉养、子妻财产的收摄，以及行为不混乱，共有四种吉祥之事被宣说。关于子妻财产的收摄，有时分为两种，有时称为五种；关于父母奉养，有时只列为一项，有时列为三项。至于吉祥的性质，这些都在那里分别阐明了。

Niṭṭhitā mātāpituupaṭṭhānanti imissā gāthāya atthavaṇṇanā.

这段偈颂中的父母奉养就是此前所说的完备奉养的意思。

§266

266. Idāni dānañcāti ettha dīyate imināti dānaṃ, attano santakaṃ parassa paṭipādīyatīti vuttaṃ hoti. Dhammassa cariyā, dhammā vā anapetā cariyā dhammacariyā. Ñāyante ‘‘amhākaṃ ime’’ti ñātakā. Na avajjāni anavajjāni, aninditāni agarahitānīti vuttaṃ hoti. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

266. 此处说“现在布施”，指这里所说的布施，是将自己所得传给别人，以此为修行之道。行为诸法，或者不间断的行为，即是善法修行。亲属也称为“我们这些人”。所谓“不亏损的事、不毁坏的事、不受非难的事、不被抛弃的事”，也在这里被阐明了。总的来说，就是对用辞的说明。

Atthavaṇṇanā pana evaṃ veditabbā – dānaṃ nāma paraṃ uddissa subuddhipubbikā annādidasadānavatthupariccāgacetanā taṃsampayutto vā alobho. Alobhena hi taṃ vatthuṃ parassa paṭipādeti. Tena vuttaṃ ‘‘dīyate imināti dāna’’nti. Taṃ bahujanapiyamanāpatādīnaṃ diṭṭhadhammikasamparāyikānaṃ phalavisesānaṃ adhigamahetuto ‘‘maṅgala’’nti vuttaṃ. ‘‘Dāyako sīha dānapati bahuno janassa piyo hoti manāpo’’ti evamādīni cettha suttāni (a. ni. 5.34) anussaritabbāni.

意义的阐释应当如此理解——所谓布施，乃是为了他人利益而由先觉者推广的，常起于供养食物、衣服等物资的布施意愿。含滴贪欲的心是布施的缘起，因为贪欲促使他为他人布施。故此说“现在布施”，这是针对众多喜爱布施者、具有正见、具有往生安乐果报原因之人特有的。故称为“吉祥”。如有说“给予者是狮子，布施者乃多众爱戴，心情欢悦”等语，可作为此理的经典下档（引用于增支部5.34），当加以记忆。

Aparo nayo – dānaṃ nāma duvidhaṃ āmisadānañca, dhammadānañca. Tattha āmisadānaṃ vuttappakārameva. Idhalokaparalokadukkhakkhayasukhāvahassa pana sammāsambuddhappaveditassa dhammassa paresaṃ hitakāmatāya desanā dhammadānaṃ. Imesañca dvinnaṃ dānānaṃ etadeva aggaṃ. Yathāha –

另一种说法——布施分两类，即物质布施和法布施。物质布施主要说是食物等生活用品的布施。法布施则指为了现世和来世解脱苦难，引导众生依正觉已通达的法而修行。两种布施中以此为上，如经中所说——

‘‘Sabbadānaṃ dhammadānaṃ jināti,

『一切法布施胜利者』，

Sabbarasaṃ dhammaraso jināti;

『一切味法味胜利者』，

Sabbaratiṃ dhammaratī jināti,

『一切乐法乐胜利者』，

Taṇhakkhayo sabbadukkhaṃ jinātī’’ti. (dha. pa. 354);

『渴爱灭尽胜利一切苦』。」（《法句经附注》354）

Tattha āmisadānassa maṅgalattaṃ vuttameva. Dhammadānaṃ pana yasmā atthapaṭisaṃveditādīnaṃ guṇānaṃ padaṭṭhānaṃ, tasmā ‘‘maṅgala’’nti vuccati. Vuttañhetaṃ bhagavatā –

此处所说世俗布施为最上吉祥。然因法布施乃诸功德中，既具利益真实体会等性质之根本，故称为吉祥。世尊亦曾说：

‘‘Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī cā’’ti evamādi (dī. ni. 3.355; a. ni. 5.26).

「比库们，凡比库以所闻已久、彻底明了之法，详尽阐扬于他人，彼时彼处，其于此法中即具有利益体悟与法的体悟。」如是等等。（见《中部尼柯耶》第3卷355经；《增支部》5卷26经）

Dhammacariyā nāma dasakusalakammapathacariyā. Yathāha – ‘‘tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hotī’’ti evamādi. Sā panesā dhammacariyā saggalokūpapattihetuto ‘‘maṅgala’’nti veditabbā. Vuttañhetaṃ bhagavatā – ‘‘dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti (ma. ni. 1.441).

『行法』者，名为十种善业道的行持。譬如有言：『家人啊，有三种身体之行法不相应』等语。此处所论之行法，当知是天上诸天得生之因，称为『吉祥』。世尊曾言：『家人啊，行法不相应之因，有些众生死后，身体分解，而往善趣天上世界得生』。

Ñātakā nāma mātito vā pitito vā yāva sattamā pitāmahayugā sambandhā. Tesaṃ bhogapārijuññena vā byādhipārijuññena vā abhihatānaṃ attano samīpaṃ āgatānaṃ yathābalaṃ ghāsacchādanadhanadhaññādīhi saṅgaho pasaṃsādīnaṃ diṭṭhadhammikānaṃ sugatigamanādīnañca samparāyikānaṃ visesādhigamānaṃ hetuto ‘‘maṅgala’’nti vuccati.

『亲属』谓母亲、父亲，以及七世祖父母的亲属关系。因照顾亲属的财物与医药，以及自家近亲生病时，尽力以草药、覆盖物、木材、谷物等予以供养，此等积聚行为，赞叹为善法，也是生善趣往生得道的缘由，故称为『吉祥』。

Anavajjāni kammāni nāma uposathaṅgasamādānaveyyāvaccakaraṇaārāmavanaropanasetukaraṇādīni kāyavacīmanosucaritakammāni. Tāni hi nānappakārahitasukhādhigamahetuto ‘‘maṅgala’’nti vuccati. ‘‘Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyā’’ti evamādīni cettha suttāni (a. ni. 8.43) anussaritabbāni.

『无垢业』者，谓守五戒，接受八关斋戒，避免失戒之事，远离淫荡之行，及从事建造桥梁、种树、修理道路等身口意清净善行。因其多种有益于众的快乐获得，称之为『吉祥』。于此，须忆持八戒男女，安坐僧团八关斋戒时，死后当得天界四大王天或诸天同伴之生，诸经亦有此记载。

Evaṃ imissā gāthāya dānaṃ, dhammacariyā, ñātakānaṃ saṅgaho, anavajjāni kammānīti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

如上所述的偈颂涵盖布施、行法、亲属关系、无垢业四种吉祥，故称为四大吉祥，且其吉祥性质已在各处阐明明了。

Niṭṭhitā dānañcāti imissā gāthāya atthavaṇṇanā.

『成就布施』，此处偈颂布施义的注解。

§267

267. Idāni āratī viratīti ettha āratīti āramaṇaṃ. Viratīti viramaṇaṃ, viramanti vā etāya sattāti virati. Pāpāti akusalā. Madanīyaṭṭhena majjaṃ, majjassa pānaṃ majjapānaṃ, tato majjapānā. Saṃyamanaṃ saṃyamo. Appamajjanaṃ appamādo. Dhammesūti kusalesu. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

267. 今释『远离』与『戒绝』：『远离』者，乃趋近而离之义。『戒绝』者，乃退离之义；或谓众生依此而退离，故名戒绝。『恶』者，即不善法也。以令人沉迷之义故称『酒』；饮酒曰『饮酒』，由此说『饮酒』。『约束』即自制。『不放逸』即不懈怠。『诸法』者，即诸善法。其余照前所说之方式，此为词句释义。

Atthavaṇṇanā pana evaṃ veditabbā – ārati nāma pāpe ādīnavadassāvino manasā eva anabhirati. Virati nāma kammadvāravasena kāyavācāhi viramaṇaṃ. Sā cesā virati nāma sampattavirati samādānavirati samucchedaviratīti tividhā hoti. Tattha yā kulaputtassa attano jātiṃ vā kulaṃ vā gottaṃ vā paṭicca ‘‘na me etaṃ patirūpaṃ, yvāhaṃ imaṃ pāṇaṃ haneyyaṃ, adinnaṃ ādiyeyya’’ntiādinā nayena sampattavatthuto virati, ayaṃ sampattavirati nāma. Sikkhāpadasamādānavasena pana pavattā samādānavirati nāma, yassā pavattito pabhuti kulaputto pāṇātipātādīni na samācarati. Ariyamaggasampayuttā samucchedavirati nāma, yassā pavattito pabhuti ariyasāvakassa pañca bhayāni verāni vūpasantāni honti. Pāpaṃ nāma yaṃ taṃ ‘‘pāṇātipāto kho, gahapatiputta, kammakileso adinnādānaṃ…pe… kāmesumicchācāro…pe… musāvādo’’ti evaṃ vitthāretvā –

义相的解说当如此明了 —— 不贪染者，谓心意不喜欢恶劣的恶过。戒禁者，谓以业之门径，身体及言语而断除恶过。此戒禁又有三种：成就戒禁、习得戒禁、断绝戒禁。成就戒禁者，乃是依止自身家族出身或族姓等，心中坚决不以杀害其己之生命、盗取他物等为合意，循此理路达到的戒禁，此名成就戒禁。习得戒禁者，是因受持戒律而起，谓其生起戒禁，故家族子弟不施行杀生等恶行。与圣道相应之断绝戒禁者，谓其生起者，彼圣弟子五种恐怖与敌害之心悉皆消除。何为恶？谓此所谓杀生、家族子弟、恶业染污、盗取他物……如是详别说明曰：

‘‘Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati;

杀生、盗取他物、妄语，

Paradāragamanañceva, nappasaṃsanti paṇḍitā’’ti. (dī. ni. 3.245) –

以及侵犯他人妻女，贤人不称许。

Evaṃ gāthāya saṅgahitaṃ kammakilesasaṅkhātaṃ catubbidhaṃ akusalaṃ, tato pāpā. Sabbāpesā ārati ca virati ca diṭṭhadhammikasamparāyikabhayaverappahānādinānappakāravisesādhigamahetuto ‘‘maṅgala’’nti vuccati. ‘‘Pāṇātipātā paṭivirato kho, gahapatiputta, ariyasāvako’’tiādīni cettha suttāni anussaritabbāni.

如此偈语归结称四种恶业染污，乃后缘称之为恶。诸恶中不贪不染、不渴不欲、具正见之恐惧戒禁等诸欢喜断除诸因，是以得名“吉祥”。诸如“家族子弟断杀生者，圣弟子也”等语，此皆当依教典中经文忆记。

Majjapānāca saṃyamo nāma pubbe vuttasurāmerayamajjapamādaṭṭhānā veramaṇiyāvetaṃ adhivacanaṃ. Yasmā pana majjapāyī atthaṃ na jānāti, dhammaṃ na jānāti, mātupi antarāyaṃ karoti, pitu buddhapaccekabuddhatathāgatasāvakānampi antarāyaṃ karoti, diṭṭheva dhamme garahaṃ, samparāye duggatiṃ, aparāpariyāye ummādañca pāpuṇāti. Majjapānā pana saṃyato tesaṃ dosānaṃ vūpasamaṃ tabbiparītaguṇasampadañca pāpuṇāti. Tasmā ayaṃ majjapānā saṃyamo ‘‘maṅgala’’nti veditabbo.

节制饮酒谓之节制，此前曾说过，戒除烈酒放荡和酒精使惰之处。何以故？饮酒者不懂其意，不知法理，违害母亲，亦害父亲、佛陀、独觉佛、如来及弟子，且执非法法，陷入恶道，轮回痛苦，愚痴狂乱皆生起。节制饮酒则能平息其恶，生得解脱与德行成就。故此饮酒节制当知为“吉祥”。

Kusalesu dhammesu appamādo nāma ‘‘kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittachandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo’’ti (vibha. 846) ettha vuttassa pamādassa paṭipakkhanayena atthato kusalesu dhammesu satiyā avippavāso veditabbo. So nānappakārakusalādhigamahetuto amatādhigamahetuto ca ‘‘maṅgala’’nti vuccati. Tattha ‘‘appamattassa ātāpino’’ti (ma. ni. 2.18-19; a. ni. 5.26) ca ‘‘appamādo amatapada’’nti (dha. pa. 21) ca evamādi satthusāsanaṃ anussaritabbaṃ.

善法中不疏忽称为警觉，谓善法培育时，不或粗心、不或恶意、不或无益断失、不或放逸、不或失志、不或起邪心、不或不调治、不或不精进、不与恶同流、无过度、不虚妄。此等疏忽称为无明昏沉，谓无明昏沉即为疏忽。此处所说疏忽相对者，从意义上，应知为善法中具有正念、无错乱者。因其有异功用，导向善道之得，亦为永远得法，于是得名“吉祥”。其中有“勤勉不疏忽者”（中部尼连禅经2.18-19；增支部5.26）及“疏忽即为死亡之地”（法句经21）等，诸如此类教义当依佛陀教法忆记。

Evaṃ imissā gāthāya pāpā virati, majjapānā saṃyamo, kusalesu dhammesu appamādoti tīṇi maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

在此颂文中，三种吉祥法被宣说：离恶远罪、戒除酗酒，以及在善法中精进用功。且此三法吉祥德是依教学中各处所分别阐明的。

Niṭṭhitā āratī viratīti imissā gāthāya atthavaṇṇanā.

此处对前文颂语“离恶远罪”之义进行释解说法。

§268

268. Idāni gāravo cāti ettha gāravoti garubhāvo. Nivātoti nīcavuttitā. Santuṭṭhīti santoso. Katassa jānanatā kataññutā. Kālenāti khaṇena samayena. Dhammassa savanaṃ dhammassavanaṃ. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

268. “现在讲敬重”者，此处“敬重”指尊重庄重之意。“鄙弃”谓轻视卑贱。“知足”指内心悦纳满足。“种种时令”即各种时刻。“听法”乃聆听佛陀教法。此为释义说明文字。

Atthavaṇṇanā pana evaṃ veditabbā – gāravo nāma garukārapayogārahesu buddhapaccekabuddhatathāgatasāvakaācariyupajjhāyamātāpitujeṭṭhabhātikabhaginiādīsu yathānurūpaṃ garukāro garukaraṇaṃ sagāravatā. Svāyaṃ gāravo yasmā sugatigamanādīnaṃ hetu. Yathāha –

但须知其意义如下：所谓敬重者，乃对佛、辟支佛、如来、善知识、长老、师长、教师、父母、兄嫂姊妹等依各自身份境遇，有所相应的敬重与尊敬。敬重因其能促成人往善趣离恶趣。正如言说——

‘‘Garukātabbaṃ garuṃ karoti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā…pe… upapajjati, sace manussattaṃ āgacchati, yattha yattha paccājāyati, uccākulīno hotī’’ti (ma. ni. 3.295).

“应当敬重者则敬重，应该尊敬者则尊敬，应当礼敬则礼敬。彼以此因缘因其精勤与专注，以恭敬心护持身命，得生善道天堂。否则若身命终时若未得生彼，则反堕恶趣。人身难得，生处不定，难可常得。”（大尼柞藏3.295）

Yathā cāha – ‘‘sattime, bhikkhave, aparihāniyā dhammā. Katame satta? Satthugāravatā’’tiādi (a. ni. 7.32-33). Tasmā ‘‘maṅgala’’nti vuccati.

又如偈言： “诸法七无毁坏者，比库当知。何为七？敬师尊长等。”（小尼柞藏7.32-33）因此名曰“吉祥”。

Nivāto nāma nīcamanatā nivātavuttitā, yāya samannāgato puggalo nihatamāno nihatadappo pādapuñchanacoḷakasamo chinnavisāṇusabhasamo uddhaṭadāṭhasappasamo ca hutvā saṇho sakhilo sukhasambhāso hoti, ayaṃ nivāto. Svāyaṃ yasādiguṇapaṭilābhahetuto ‘‘maṅgala’’nti vuccati. Āha ca – ‘‘nivātavutti atthaddho, tādiso labhate yasa’’nti evamādi (dī. ni. 3.273).

“尼瓦陀”是降伏、制伏之意，称为被制伏者。持此特质的人，如同受打击倒下的，足被割断筋骨、断裂尾巴、如断裂羽毛般零乱，也像行举骄慢者，断绝放逸而成为坚固、紧密、愉快交往者，此谓尼瓦陀。因其自行获得优异德行成果，称为“吉祥”。经典中说：“被制伏者得正法，获得彼样荣耀。”

Santuṭṭhi nāma itarītarapaccayasantoso, so dvādasavidho hoti. Seyyathidaṃ – cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. Evaṃ piṇḍapātādīsu.

满足是指对不同条件的满足，它分为十二种。譬如衣服上满足于所得衣服，满足于力，满足于美观形状，总共三种。同样适用于乞食等方面。

Tassāyaṃ pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha pana ābādhiko hoti, garuṃ cīvaraṃ pārupanto oṇamati vā kilamati vā. So sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo bhikkhu paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghaṃ cīvaraṃ labhitvā ‘‘idaṃ therānaṃ cirapabbajitānaṃ bahussutānañca anurūpa’’nti tesaṃ datvā attanā saṅkārakūṭā vā aññato vā kutoci nantakāni uccinitvā saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.

关于满足的差别：当比库得衣，无论好坏，仅自用，不取他物，不喜欢接受，这称为衣上的“所得满足”。若衣服有障碍，太重，穿着不便，便与比库协力互换衣物，若以轻便衣服替代，便是衣上的“力之满足”。另一比库因善缘获法衣，得一件适合长老及广学者穿着的优质法衣，赠与比库，自己将褶皱或其他制作成桑伽蒂（披肩）穿着，亦感满足，此为衣上的“形状满足”。

Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Atha pana ābādhiko hoti, lūkhaṃ piṇḍapātaṃ bhuñjitvā bāḷhaṃ rogātaṅkaṃ pāpuṇāti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappimadhukhīrādīni bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bhikkhu paṇītaṃ piṇḍapātaṃ labhati, so ‘‘ayaṃ piṇḍapāto therānaṃ cirapabbajitānaṃ aññesañca paṇītapiṇḍapātaṃ vinā ayāpentānaṃ sabrahmacārīnaṃ anurūpo’’ti tesaṃ datvā attanā piṇḍāya caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.

当比库得乞食，无论粗劣或精美，只用自己所得之物，不取他人给的，也不过度接受，这谓乞食的“所得满足”。若因吃粗劣乞食而生病，诸比库给予肉、蜜、乳等施舍，供养臧行，令其满足，谓之乞食之“力的满足”。另一比库得善精乞食，视为适合长老等已久出家者及其他守戒者，以供养之，自己吃饭时也满足，即乞食上的“形状满足”。

Idha pana bhikkhuno senāsanaṃ pāpuṇāti, so teneva santussati, puna aññaṃ sundaratarampi pāpuṇantaṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. Atha pana ābādhiko hoti, nivātasenāsane vasanto ativiya pittarogādīhi āturīyati, so sabhāgassa bhikkhuno taṃ datvā tassa pāpuṇanake savātasītalasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. Aparo bhikkhu sundaraṃ senāsanaṃ pattampi na sampaṭicchati ‘‘sundarasenāsanaṃ pamādaṭṭhānaṃ, tatra nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa ca puna paṭibujjhato kāmavitakkā samudācarantī’’ti, so taṃ paṭikkhipitvā abbhokāsarukkhamūlapaṇṇakuṭīsu yattha katthaci nivasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.

若比库得宿所即感满足，不取他更好者，这为宿所的“所得满足”。若宿所恶劣，生重病，诸比库给予更好住所及施养，使得随顺僧法，有满足，此谓宿所“力的满足”。若他比库得良好住所却不乐意住，视宿所乃散心之地，坐时昏沉迟钝，卧时梦欲起，则放弃住所，住于无窗叶下竹屋处亦得满足，此谓宿所“形状满足”。

Idha pana bhikkhu bhesajjaṃ labhati harītakaṃ vā āmalakaṃ vā, so teneva yāpeti, aññehi laddhaṃ sappimadhuphāṇitādimpi na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso. Atha pana ābādhiko telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo bhikkhu ekasmiṃ bhājane pūtimuttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ ‘‘gaṇhatha, bhante, yadicchasī’’ti vuccamāno sacassa tesaṃ dvinnaṃ aññatarenapi byādhi vūpasammati, atha ‘‘pūtimuttaharītakaṃ nāma buddhādīhi vaṇṇitaṃ, ayañca pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo’’ti (mahāva. 128) vuttanti cintento catumadhurabhesajjaṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karontopi paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.

若比库得药，如青莲子、余莲子，自己用之，不取他人所施的香蜜腊膏等，谓为病苦时的所得满足。若药有障碍，如被油脂溅溢，所得良药由僧众手中受用，随顺僧法，得满足，谓为病苦时的力的满足。另一比库将糯米青莲子放于饭中，又涂蜜曰：“请受用，尊者”，靠此二者能缓和他病。指出“糯米青莲子乃佛陀赞知之良药，出家之人宜终身努力修行此药”，舍弃麻甜药，唯用糯米青莲子制成良药，最能得满足，此谓病苦时的形状满足。

Evaṃ pabhedo sabbopeso santoso santuṭṭhīti vuccati. Sā atricchatāpāpicchatāmahicchatādīnaṃ pāpadhammānaṃ pahānādhigamahetuto sugatihetuto ariyamaggasambhārabhāvato cātuddisādibhāvahetuto ca ‘‘maṅgala’’nti veditabbā. Āha ca –

如此，这种分别被称为一切品类的欢喜满足。这里所说的吉祥，是指离弃贪、嗔、痴等诸恶法，成就善趣之因，是依照圣道资粮的具备，具足四种庄严等性质而被称作「吉祥」。且如经中所说——

‘‘Cātuddiso appaṭigho ca hoti,

「四种不忿怒的人，

Santussamāno itarītarenā’’ti. (su. ni. 42; cūḷani. khaggavisāṇasuttaniddesa 128) evamādi;

心意满足，不相忤违。」（《增支部·第42经》；《小部·斗剑经释》128）如此等语；

Kataññutā nāma appassa vā bahussa vā yena kenaci katassa upakārassa punappunaṃ anussaraṇabhāvena jānanatā. Apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, tato tesampi upakārānussaraṇatā ‘‘kataññutā’’ti veditabbā. Sā sappurisehi pasaṃsanīyatādinānappakāravisesādhigamahetuto ‘‘maṅgala’’nti vuttā. Āha ca – ‘‘dveme, bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve? Yo ca pubbakārī, yo ca kataññū katavedī’’ti (a. ni. 2.120).

所谓感恩，是指因少则寡，多则众，对某种恩惠反复思念而生的觉知。即便是因地狱等诸苦而远离恶业的功德，也是众生众多的利益。因此，对这些利益的思念称为“感恩”。因其为善人所称赞，具足能摄取各类善根的缘故，而被称为「吉祥」。又如经中所说：「比库们，世间难得有两种人，何者为二？就是既行善，又知感恩且成就者。」（《增支部·第2卷第120经》）

Kālena dhammassavanaṃ nāma yasmiṃ kāle uddhaccasahagataṃ cittaṃ hoti, kāmavitakkādīnaṃ vā aññatarena abhibhūtaṃ, tasmiṃ kāle tesaṃ vinodanatthaṃ dhammassavanaṃ. Apare āhu – pañcame pañcame divase dhammassavanaṃ kālena dhammassavanaṃ nāma. Yathāha āyasmā anuruddho ‘‘pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāmā’’ti (ma. ni. 1.327; mahāva. 466).

所谓“适时听法”，是指在心意躁动聚集之时，或被欲念等某种法所困扰之际，为了消解这些心态而听法。又有说法，指每日第五天后的适时听法。如尊者阿努儒达所说：「这五天里，我们都专心聆听正法。」（《长部·第1经》327节；《大事典》466）

Apica yasmiṃ kāle kalyāṇamitte upasaṅkamitvā sakkā hoti attano kaṅkhāpaṭivinodakaṃ dhammaṃ sotuṃ, tasmiṃ kālepi dhammassavanaṃ ‘‘kālena dhammassavana’’nti veditabbaṃ. Yathāha – ‘‘te kālena kālaṃ upasaṅkamitvā paripucchati paripañhatī’’tiādi (dī. ni. 3.358). Tadetaṃ kālena dhammassavanaṃ nīvaraṇappahānacaturānisaṃsaāsavakkhayādinānappakāravisesādhigamahetuto ‘‘maṅgala’’nti veditabbaṃ. Vuttañhetaṃ –

又指于适当的时间前往善友处，能得亲自解疑释惑的法闻，此时亦称为“适时听法”。譬如经中所说：「他们于适当时刻亲近询问、解答疑难等。」（《中部·经释》3.358）此等适时听法，有助于断除烦恼、除去四种根本令心烦扰之障碍、断尽烦恼等功德，亦应视为「吉祥」。故说——

‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇāni tasmiṃ samaye na hontī’’ti (saṃ. ni. 5.219) ca.

『比库们，于何时，圣弟子作正念于身，于心作正念，具足一切心所，专注正法，善于倾听时，五种覆盖烦恼于彼时不存在』是也（此据相应部尼含卷五，二一九经）。

‘‘Sotānugatānaṃ, bhikkhave, dhammānaṃ…pe… suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā’’ti (a. ni. 4.191) ca.

『比库们，对于随顺之法……及……彻底破除的四种因缘不希求』是也（此据增支部尼含卷四，一九一经）。

‘‘Cattārome, bhikkhave, dhammā kālena kālaṃ sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti. Katame cattāro? Kālena dhammassavana’’nti ca evamādīni (a. ni. 4.147).

『比库们，四种法随时间久而正当修习，循序渐进，渐次生灭烦恼，是什么四？时间使法得闻』怛他诸如此（此据增支部尼含卷四，一四七经）。

Evaṃ imissā gāthāya gāravo, nivāto, santuṭṭhi, kataññutā, kālena dhammassavananti pañca maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

如是，此诗中尊敬、谦抑、满足、感恩、随时听法为五大吉祥——此五种吉祥，诸处皆被分别明白。

Niṭṭhitā gāravo ca nivāto cāti imissā gāthāya atthavaṇṇanā.

尊敬与谦抑已得竟足——此为此诗义理诠释也。

§269

269. Idāni khantī cāti ettha khamanaṃ khanti. Padakkhiṇaggāhitāya sukhaṃ vaco asminti suvaco, suvacassa kammaṃ sovacassaṃ, sovacassassa bhāvo sovacassatā. Kilesānaṃ samitattā samaṇā. Dassananti pekkhanaṃ. Dhammassa sākacchā dhammasākacchā. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

二六九。今言忍耐，此中忍即容忍。以右转礼表达，有劝慰之言，善言，善言的行为，此善言之性谓为善言。忍耐胜过烦恼。见，即观察。与法相应之语，谓法语。结句乃此词义说明也。

Atthavaṇṇanā pana evaṃ veditabbā khanti nāma adhivāsanakkhanti, yāya samannāgato bhikkhu dasahi akkosavatthūhi akkosante, vadhabandhādīhi vā vihiṃsante puggale asuṇanto viya ca apassanto viya ca nibbikāro hoti khantivādī viya. Yathāha –

然而，要如此理解忍辱，即忍受侮辱之忍，具备此者的比库，在遭受十种责骂之事时，虽被怒骂、遭受杀害、伤害等情况，如同未闻未见般安忍无动于衷，表现为忍辱者。譬如说——

‘‘Ahū atītamaddhānaṃ, samaṇo khantidīpano;

『过去的中晚期，有一比库是忍辱之灯；

Taṃ khantiyāyeva ṭhitaṃ, kāsirājā achedayī’’ti. (jā. 1.4.51);

正以忍辱而立，如迦尸国王的断绝者。』（劫经 1.4.51）

Bhaddakato vā manasi karoti tato uttari aparādhābhāvena āyasmā puṇṇatthero viya. Yathāha –

或称此于心行善，然后因后续的过犯而像具寿比库坤那长老那样。譬如说——

‘‘Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’’’tiādi (ma. ni. 3.396; saṃ. ni. 4.88).

『老师们，如果有人在我耳边辱骂讥讽，我的心如此想：“这说话者们真是仁慈的，如果他们用手给我打一下。”』等语（大毗尼 3.396；杂毗尼 4.88）

Yāya ca samannāgato isīnampi pasaṃsanīyo hoti. Yathāha sarabhaṅgo isi –

而且具备此忍辱者，即使是吝啬鬼，也会令人称赞。譬如瘦弱吝啬鬼——

‘‘Kodhaṃ vadhitvā na kadāci socati,

『若已断杀愤怒，永不生悲哀』，

Makkhappahānaṃ isayo vaṇṇayanti;

犹如蜜蜂舍弃毒刺者被赞叹；

Sabbesaṃ vuttaṃ pharusaṃ khametha,

已广宣诸苦言者，当能忍耐粗恶，

Etaṃ khantiṃ uttamamāhu santo’’ti. (jā. 2.17.64);

此忍耐为至上，谓之安静也。』（生起经二章第十七则第六十四句）

Devatānampi pasaṃsanīyo hoti. Yathāha sakko devānamindo –

此经文亦为天众所称赞。如萨咖天帝曾言：

‘‘Yo have balavā santo, dubbalassa titikkhati;

『有力者内心安稳，能忍弱者之苦；

Tamāhu paramaṃ khantiṃ, niccaṃ khamati dubbalo’’ti. (saṃ. ni. 1.250-251);

彼谓极大忍耐，常常忍受弱者难忍之事。

Buddhānampi pasaṃsanīyo hoti. Yathāha bhagavā –

乃至世尊亦当称赞。正如世尊所说——

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

『对于辱骂与谋害，未懈怠而能忍耐者，

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 399);

忍耐力是力量之主，我称之为强者，婆罗门。』

Sā panesā khanti etesañca idha vaṇṇitānaṃ aññesañca guṇānaṃ adhigamahetuto ‘‘maṅgala’’nti veditabbā.

是故此忍耐及此前所述诸种美德和他种品质，宜称为“吉祥（福德缘起）”。

Sovacassatā nāma sahadhammikaṃ vuccamāne vikkhepaṃ vā tuṇhībhāvaṃ vā guṇadosacintanaṃ vā anāpajjitvā ativiya ādarañca gāravañca nīcamanatañca purakkhatvā ‘‘sādhū’’ti vacanakaraṇatā. Sā sabrahmacārīnaṃ santikā ovādānusāsanīpaṭilābhahetuto dosappahānaguṇādhigamahetuto ca ‘‘maṅgala’’nti vuccati.

所谓温和端正，是指不动摇于法友间，有无所扰兮静默之境，摒弃怨恨与恶意思虑，极为敬重谦逊，乃称赞为“善行”。此乃所有出家人接近教诲、受戒训导之因缘，及摈弃恶意、得诸美德之缘，故称为“吉祥”。

Samaṇānaṃdassanaṃ nāma upasamitakilesānaṃ bhāvitakāyavacīcittapaññānaṃ uttamadamathasamathasamannāgatānaṃ pabbajitānaṃ upasaṅkamanupaṭṭhānaanussaraṇasavanadassanaṃ, sabbampi omakadesanāya ‘‘dassana’’nti vuttaṃ. Taṃ ‘‘maṅgala’’nti veditabbaṃ. Kasmā? Bahūpakārattā. Āha ca – ‘‘dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī’’tiādi (itivu. 104). Yato hitakāmena kulaputtena sīlavante bhikkhū gharadvāraṃ sampatte disvā yadi deyyadhammo atthi, yathābalaṃ deyyadhammena patimānetabbā. Yadi natthi, pañcapatiṭṭhitaṃ katvā vanditabbā. Tasmiṃ asampajjamāne añjaliṃ paggahetvā namassitabbā, tasmimpi asampajjamāne pasannacittena piyacakkhūhi sampassitabbā. Evaṃ dassanamūlakenāpi hi puññena anekāni jātisahassāni cakkhumhi rogo vā dāho vā ussadā vā piḷakā vā na honti, vippasannapañcavaṇṇasassirikāni honti cakkhūni ratanavimāne ugghāṭitamaṇikavāṭasadisāni , satasahassakappamattaṃ devesu ca manussesu ca sabbasampattīnaṃ lābhī hoti. Anacchariyañcetaṃ, yaṃ manussabhūto sappaññajātiko sammā pavattitena samaṇadassanamayena puññena evarūpaṃ vipākasampattiṃ anubhaveyya, yattha tiracchānagatānampi kevalaṃ saddhāmattakajanitassa samaṇadassanassa evaṃ vipākasampattiṃ vaṇṇayanti –

游方士的观察称为见道，乃是对已静息烦恼者，修习身语意三慧，具足胜智、调伏与安止的比库所观察之法。比库应当亲近接触、遵奉、听闻、观察之，全皆称此为「见道」。此处「见」当知为吉祥。何以故？多方利益所致。经中说：「比库们，我称此见，对彼为多方利益。」由此为利益而言：当有福利意愿的持戒比库，若见其至家门，若有奉事之法，理应依力敬奉；若无，则应礼拜五向。若其无觉察时，应作合掌礼，顶礼问候；若无觉察时，亦应以欢喜心、慈目而观之。由此观察根本，即使经百千生无数善业，眼中亦无病、火、疹、瘙痒等，眼明净如五色宝光，开显于宝楼宝门，时限百千劫，服侍天、人两界，得享所有功德。此非奇异，乃由生为人、具慧之子，随如来正法如实修行见道般福德果报所致。恶道中众生仅由信而已，亦能享见道般之福报，云云。

‘‘Ulūko maṇḍalakkhiko,

「盲目之人面带斑点，

Vediyake ciradīghavāsiko;

嗅觉灵敏，居住悠长；

Sukhito vata kosiyo ayaṃ,

彼此可喜，彼乃科希鲁，

Kāluṭṭhitaṃ passati buddhavaraṃ.

目视不净，却见佛陀至尊。」

‘‘Mayi cittaṃ pasādetvā, bhikkhusaṅghe anuttare;

「以我心喜悦，出家僧团中最上者，

Kappānaṃ satasahassāni, duggatiṃ so na gacchati.

积累业力达数十亿，恶趣不可堪入。

‘‘Devalokā cavitvāna, kusalakammena codito;

『离开天界之后，以善业为激励，

Bhavissati anantañāṇo, somanassoti vissuto’’ti. (ma. ni. aṭṭha. 1.144; khu. pā. aṭṭha. 5.10);

将来必成无量智慧，号称欢喜自在』。

Kālena dhammasākacchā nāma padose vā paccūse vā dve suttantikā bhikkhū aññamaññaṃ suttantaṃ sākacchanti, vinayadharā vinayaṃ, ābhidhammikā abhidhammaṃ , jātakabhāṇakā jātakaṃ, aṭṭhakathikā aṭṭhakathaṃ, līnuddhatavicikicchāparetacittavisodhanatthaṃ vā tamhi tamhi kāle sākacchanti, ayaṃ kālena dhammasākacchā. Sā āgamabyattiādīnaṃ guṇānaṃ hetuto ‘‘maṅgala’’nti vuccatīti.

随时间推移，所谓法义相应，是指邻近或遥远处，两名比库彼此交换经文，包括律藏即律，论藏即论，因明藏即论义，本生经讲述者则是本生经，注疏者则是注疏，或为消除懈怠、疑惑与心境污染，在各处依时间辩论，这即称为随时间的法义相应。此法义相应为诸经律违背之因，故谓之『吉祥』。

Evaṃ imissā gāthāya khanti, sovacassatā, samaṇadassanaṃ, kālena dhammasākacchāti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

因此，借此偈颂而说：忍辱、正语、尊师见修、随时间法义相应，乃四大吉祥，而此处所说之吉祥皆各自显明并别具义理。

Niṭṭhitā khantī cāti imissā gāthāya atthavaṇṇanā.

『已成忍辱』即本偈颂之义解说。

§270

270. Idāni tapo cāti ettha pāpake akusale dhamme tapatīti tapo. Brahmaṃ cariyaṃ, brahmānaṃ vā cariyaṃ brahmacariyaṃ, seṭṭhacariyanti vuttaṃ hoti. Ariyasaccānaṃ dassanaṃ ariyasaccāna dassanaṃ. Ariyasaccāni dassanantipi eke, taṃ na sundaraṃ. Nikkhantaṃ vānatoti nibbānaṃ, sacchikaraṇaṃ sacchikiriyā, nibbānassa sacchikiriyā nibbānasacchikiriyā. Sesaṃ vuttanayamevāti ayaṃ padavaṇṇanā.

270. 此处“苦行”或简称“苦”者，指此地对恶不善法的忍受与磨炼。所谓苦行为梵行，梵行即婆罗门行，即为修持梵行，谓之最佳修行。据言为圣谛之显现，圣谛之显现。若说圣谛的显示，某些则不美。所谓出离，谓涅槃，证得真如功德，涅槃功德。关于最后一次陈述，仅为词语说明。

Atthavaṇṇanā pana evaṃ veditabbā – tapo nāma abhijjhādomanassādīnaṃ tapanato indriyasaṃvaro, kosajjassa vā tapanato vīriyaṃ. Tena hi samannāgato puggalo ātāpīti vuccati. Svāyaṃ abhijjhādippahānajhānādipaṭilābhahetuto ‘‘maṅgala’’nti veditabbo.

但意义说明应这样理解——所谓苦行，是因贪恚等热迫，使感官节制，或因苦修激发精进。具此条件者称为热诚者。自觉斩断贪欲等，得禅定等因此称为“吉祥”。

Brahmacariyaṃ nāma methunaviratisamaṇadhammasāsanamaggānaṃ adhivacanaṃ. Tathā hi ‘‘abrahmacariyaṃ pahāya brahmacārī hotī’’ti (dī. ni. 1.194; ma. ni. 1.292) evamādīsu methunavirati brahmacariyanti vuccati. ‘‘Bhagavati no, āvuso, brahmacariyaṃ vussatī’’ti evamādīsu (ma. ni. 1.257) samaṇadhammo. ‘‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujañña’’nti evamādīsu (dī. ni. 2.168; saṃ. ni. 5.822; udā. 51) sāsanaṃ. ‘‘Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ. Seyyathidaṃ, sammādiṭṭhī’’ti evamādīsu (saṃ. ni. 5.6) maggo. Idha pana ariyasaccadassanena parato maggassa gahitattā avasesaṃ sabbampi vaṭṭati. Tañcetaṃ uparūpari nānappakāravisesādhigamahetuto ‘‘maṅgala’’nti veditabbaṃ.

所谓梵行，是指断除结缡之事的沙门教法传统名称。正如言「摒弃非梵行者而为梵行士」（《大毗尼》1.194；《中毗尼》1.292）等，断除结缡为梵行。又如“世尊啊，朋友，应当修梵行”（《中毗尼》1.257）乃沙门正法。言“恶人，我不会涅槃，除非我成就此梵行，且心坚固广博无量五根五力”（《大毗尼》2.168；《相应毗尼》5.822；《优波》51）乃戒律释义。又“此乃圣比库所行八正道之梵行，譬如正见”（《相应毗尼》5.6）等言，是谓圣谛显现、由此得道，余皆环环相扣，种种功用殊胜，称为“吉祥”。

Ariyasaccānadassanaṃ nāma kumārapañhe vuttatthānaṃ catunnaṃ ariyasaccānaṃ abhisamayavasena maggadassanaṃ. Taṃ saṃsāradukkhavītikkamahetuto ‘‘maṅgala’’nti vuccati.

圣谛的显现，乃缘起于《童子问答》中四圣谛的通达，即圣谛之证悟视。此因断除轮回之苦，而称为“吉祥”。

Nibbānasacchikiriyā nāma idha arahattaphalaṃ ‘‘nibbāna’’nti adhippetaṃ. Tampi hi pañcagativānanena vānasaññitāya taṇhāya nikkhantattā ‘‘nibbāna’’nti vuccati. Tassa patti vā paccavekkhaṇā vā ‘‘sacchikiriyā’’ti vuccati. Itarassa pana nibbānassa ariyasaccānaṃ dassaneneva sacchikiriyā siddhā, tenetaṃ idha na adhippetaṃ. Evamesā nibbānasacchikiriyā diṭṭhadhammasukhavihārādihetuto ‘‘maṅgala’’nti veditabbā.

涅槃真如的证入功德，特指阿拉汉果，称为“涅槃”者。此又因断除生死苦轮回之渴爱，故称为涅槃。此涅槃的获得或观察，称为实证功德。其他涅槃，指仅圣谛的显现功德，故此处未列入。涅槃实证功德因如观法喜乐安住而称为“吉祥”。

Evaṃ imissāpi gāthāya tapo, brahmacariyaṃ, ariyasaccāna dassanaṃ, nibbānasacchikiriyāti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

如此，这段颂文说了苦行、梵行、圣谛显现、涅槃实证四吉祥，且此四吉祥之尊贵意义也分别阐释于各处。

Niṭṭhitā tapo cāti imissā gāthāya atthavaṇṇanā.

“苦行已尽”——此为本颂的义理说明。

§271

271. Idāni phuṭṭhassa lokadhammehīti ettha phuṭṭhassāti phusitassa chupitassa sampattassa. Loke dhammā lokadhammā, yāva lokappavatti, tāva anivattakā dhammāti vuttaṃ hoti. Cittanti mano mānasaṃ. Yassāti navassa vā majjhimassa vā therassa vā. Na kampatīti na calati, na vedhati. Asokanti nissokaṃ abbūḷhasokasallaṃ. Virajanti vigatarajaṃ viddhaṃsitarajaṃ. Khemanti abhayaṃ nirupaddavaṃ. Sesaṃ vuttanayamevāti ayaṃ tāva padavaṇṇanā.

271. 今释“触世法”——此处“触者”为触知、感受、获取之意，指感受力之现起。世乃指众生所处之世界；法者，自然法则、现象理理也。所谓世法，乃指众生流转之世相、事理；世法之流转乃无尽之法，无止息之理。心者，即意，心识也。新者，或中年长者之意。所谓“不动者”，即不摇动、不变动、不感知也。悲者，此处为“无悲”，即无忧伤、安静镇定。净者，清净无染；无忧者，无烦恼、束缚。以上义为本段解释。

Atthavaṇṇanā pana evaṃ veditabbā – phuṭṭhassa lokadhammehi yassa cittaṃ na kampati, yassa lābhālābhādīhi aṭṭhahi lokadhammehi phuṭṭhassa ajjhotthaṭassa cittaṃ na kampati, na calati, na vedhati, tassa taṃ cittaṃ kenaci akampanīyalokuttarabhāvāvahanato ‘‘maṅgala’’nti veditabbaṃ.

义理说明继续：谓在感触世法中，唯有心不为八种世法及得失赞污之境所动摇，不波动、不摇动、不觉知动荡者，此心享有不动世间上位境界，称为“吉祥”之应证。

Kassa pana etehi phuṭṭhassa cittaṃ na kampati? Arahato khīṇāsavassa, na aññassa kassaci. Vuttañhetaṃ –

问曰：谁之心不为感触世法所动？答曰：唯有阿拉汉——断尽烦恼者，非他人也。经言曰——

‘‘Selo yathā ekagghano, vātena na samīrati;

“如同坚岩石，坚固不为风摇；

Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.

如是色、味、声、香、触等，皆离动摇。”

‘‘Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino;

“所欲之法与非所欲之法，彼二者并不能令彼此相应；心念已立，解脱自在，观照无常。”

Ṭhitaṃ cittaṃ vippamuttaṃ, vayañcassānupassatī’’ti. (a. ni. 6.55; mahāva. 244);

这是《增支部·悔过经》（第6章，第55节）及《大部》244经文所述。

Asokaṃ nāma khīṇāsavasseva cittaṃ. Tañhi yo ‘‘soko socanā socitattaṃ antosoko antoparisoko cetaso parinijjhāyitatta’’ntiādinā (vibha. 237) nayena vuccati soko, tassa abhāvato asokaṃ. Keci nibbānaṃ vadanti, taṃ purimapadena nānusandhiyati. Yathā ca asokaṃ, evaṃ virajaṃ khemantipi khīṇāsavasseva cittaṃ. Tañhi rāgadosamoharajānaṃ vigatattā virajaṃ, catūhi ca yogehi khemattā khemaṃ. Yato etaṃ tena tenākārena tamhi tamhi pavattikkhaṇe gahetvā niddiṭṭhavasena tividhampi appavattakkhandhatādilokuttamabhāvāvahanato āhuneyyādibhāvāvahanato ca ‘‘maṅgala’’nti veditabbaṃ.

『无忧』（Asoka）一名指心已尽除烦恼者。如释论中谓“忧伤、伤心、忧伤体、内忧、外忧、心之疲惫”等，统称为忧。既无忧，则称无忧心。有者称涅槃，但此语不作字面追究。正如无忧心，亦称清净心，是烦恼如贪、嗔、痴等火焰已灭心；又有四种修习支撑此心，则称安全、安隐。此因缘缘起，于彼无忧心时，心地安定，断灭三有五取等，具无上境界，因而称为“吉祥”。

Evaṃ imissā gāthāya aṭṭhalokadhammehi akampitacittaṃ, asokacittaṃ, virajacittaṃ, khemacittanti cattāri maṅgalāni vuttāni, maṅgalattañca nesaṃ tattha tattha vibhāvitamevāti.

基于此经偈，世间八法中示现坚定无动摇之心，即无忧心、清净心、明净心、安全心，四者谓之吉祥。吉祥意涵于文中处处分明阐释。

Niṭṭhitā phuṭṭhassa lokadhammehīti imissā gāthāya atthavaṇṇanā.

此为本经偈文义解，为“涉世已尽、心已明了”之义也。

§272

272. Evaṃ bhagavā ‘‘asevanā ca bālāna’’ntiādīhi dasahi gāthāhi aṭṭhatiṃsa maṅgalāni kathetvā idāni etāneva attanā vuttamaṅgalāni thunanto ‘‘etādisāni katvānā’’ti imaṃ avasānagāthamabhāsi.

272. 因此，世尊以“不与愚人群处”等开首之三十余偈，系统说出三十八种吉祥法，而后以“有所作为如是”等结语，结束此自说之吉祥法教导。

Tassāyaṃ atthavaṇṇanā – etādisānīti etāni īdisāni mayā vuttappakārāni bālānaṃ asevanādīni. Katvānāti katvā. Katvāna katvā karitvāti hi atthato anaññaṃ. Sabbatthamaparājitāti sabbattha khandhakilesābhisaṅkhāradevaputtamārappabhedesu catūsu paccatthikesu ekenapi aparājitā hutvā, sayameva te cattāro māre parājetvāti vuttaṃ hoti. Makāro cettha padasandhikaraṇamattoti viññātabbo.

此处对义理的说明——『此类诸相』者，此等义相乃我所述之、诸愚痴者所远离者。『已成』者，是已成就、事实上无他义也。所谓『遍处未被制伏』者，于诸处所，积遮与烦恼、天子、魔等诸别敌境四种分别事中，即便一处未被制伏，谓自身即遭四魔之击败，此义成说。此处“马卡罗”应解释为音节接合之意。

Sabbattha sotthiṃ gacchantīti etādisāni maṅgalāni katvā catūhi mārehi aparājitā hutvā sabbattha idhalokaparalokesu ṭhānacaṅkamanādīsu ca sotthiṃ gacchanti, bālasevanādīhi ye uppajjeyyuṃ āsavā vighātapariḷāhā , tesaṃ abhāvā sotthiṃ gacchanti, anupaddutā anupasaṭṭhā khemino appaṭibhayā gacchantīti vuttaṃ hoti. Anunāsiko cettha gāthābandhasukhatthaṃ vuttoti veditabbo.

所谓『遍处得安乐』者，是谓此类福德功德得成后，经过四魔皆未被击败，故于此世彼世及诸处所行走皆得安乐。凡因亲近愚痴者产生的贪嗔痴等污垢受损皆消灭者，即是得安乐；非染污而不退转，安稳持行，无恐无惧，谓之得此安乐。此处之诗句结编为美好义理应当了解。

Taṃ tesaṃ maṅgalamuttamanti iminā gāthāpādena bhagavā desanaṃ niṭṭhāpesi. Kathaṃ? Evaṃ devaputta ye etādisāni karonti, te yasmā sabbattha sotthiṃ gacchanti, tasmā taṃ bālānaṃ asevanādi aṭṭhatiṃsavidhampi tesaṃ etādisakārakānaṃ maṅgalaṃ uttamaṃ seṭṭhaṃ pavaranti gaṇhāhīti.

是以此句为诸福德最高者，用此诗句末句说，世尊以此成说。如何？如来天子等作此种事，因缘所致处处皆得安乐，所以此愚者所远离等八种法乃诸福德中最上最高，应当持守。

Evañca bhagavatā niṭṭhāpitāya desanāya pariyosāne koṭisatasahassadevatā arahattaṃ pāpuṇiṃsu, sotāpattisakadāgāmianāgāmiphalappattānaṃ gaṇanā asaṅkhyeyyā ahosi. Atha bhagavā dutiyadivase ānandattheraṃ āmantesi – ‘‘imaṃ, ānanda, rattiṃ aññatarā devatā maṃ upasaṅkamitvā maṅgalapañhaṃ pucchi. Athassāhaṃ aṭṭhatiṃsa maṅgalāni abhāsiṃ, uggaṇha, ānanda, imaṃ maṅgalapariyāyaṃ, uggahetvā bhikkhū vācehī’’ti. Thero uggahetvā bhikkhū vācesi. Tayidaṃ ācariyaparamparābhataṃ yāvajjatanā pavattati, evamidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitanti veditabbaṃ.

由是如是，佛陀所宣说之教法结集后，亿千万之天众皆获阿拉汉果，初果、二果、三果、四果之众数不可胜计。尔时世尊次日告长老阿难曰：『阿难，昨夜一位天子来到我前，问及福德之理。我随答说三十八种福德，务必收摄此福德法义，并令比库等宣说。』长老闻说后，亦从命宣说。此传承如是不辍，故此出家生活令人欣喜，广大详解广大精通，善于阐述，成为天人及人俱敬重。

Idāni etesveva maṅgalesu ñāṇaparicayapāṭavatthaṃ ayaṃ ādito pabhuti yojanā – evamime idhalokaparalokalokuttarasukhakāmā sattā bālajanasevanaṃ pahāya, paṇḍite nissāya, pūjaneyye pūjentā, patirūpadesavāsena pubbe katapuññatāya ca kusalappavattiyaṃ codiyamānā, attānaṃ sammā paṇidhāya, bāhusaccasippavinayehi alaṅkatattabhāvā, vinayānurūpaṃ subhāsitaṃ bhāsamānā , yāva gihibhāvaṃ na vijahanti, tāva mātāpituupaṭṭhānena porāṇaṃ iṇamūlaṃ visodhayamānā, puttadārasaṅgahena navaṃ iṇamūlaṃ payojayamānā, anākulakammantatāya dhanadhaññādisamiddhiṃ pāpuṇantā, dānena bhogasāraṃ dhammacariyāya jīvitasārañca gahetvā, ñātisaṅgahena sakajanahitaṃ anavajjakammantatāya parajanahitañca karontā, pāpaviratiyā parūpaghātaṃ majjapānasaṃyamena attūpaghātañca vivajjetvā, dhammesu appamādena kusalapakkhaṃ vaḍḍhetvā, vaḍḍhitakusalatāya gihibyañjanaṃ ohāya pabbajitabhāve ṭhitāpi buddhabuddhasāvakupajjhācariyādīsu gāravena nivātena ca vattasampadaṃ ārādhetvā, santuṭṭhiyā paccayagedhaṃ pahāya, kataññutāya sappurisabhūmiyaṃ ṭhatvā, dhammassavanena cittalīnataṃ pahāya, khantiyā sabbaparissaye abhibhavitvā, sovacassatāya sanāthamattānaṃ katvā, samaṇadassanena paṭipattipayogaṃ passantā, dhammasākacchāya kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodetvā, indriyasaṃvaratapena sīlavisuddhiṃ samaṇadhammabrahmacariyena cittavisuddhiṃ tato parā ca catasso visuddhiyo sampādentā, imāya paṭipadāya ariyasaccadassanapariyāyaṃ ñāṇadassanavisuddhiṃ patvā arahattaphalasaṅkhātaṃ nibbānaṃ sacchikaronti. Yaṃ sacchikatvā sinerupabbato viya vātavuṭṭhīhi aṭṭhahi lokadhammehi avikampamānacittā asokā virajā khemino honti. Ye ca khemino, te sabbattha ekenāpi aparājitā honti, sabbattha ca sotthiṃ gacchanti. Tenāha bhagavā –

现在于此种福德中断现智慧通达之道理，如此广大遥远天、人界之众生，弃远愚痴聚会，依止贤者，恭敬礼拜，依礼法衣与善行，先前福德根基及善之增长激励之下，自身正确发愿，具足闻思修戒仪度装饰，合于律仪，妙语安然演说，直到不失家居身份，孝养父母，除旧布新更新根基，养育子女，因清净行为获财禄福德，布施广施得法生活之实，善事亲眷利众共生活，无冒犯他人，远离恶，戒杀生禁酒戒恶行，内外离贪嗔痴恚怒，勤修善法增长善根，断除取家味而成出家意念，虽住出家形态，然拥佛、佛弟子、善知识恭敬礼拜，心生谦卑谦让，守持满足，弃舍对立离苦感恩前贤，闻法时心专注宁静，忍辱求共处，持纯正言语，引导同修，观照出家教法，答疑释惑，摄心于根门清净戒，修净心虑菩提，依此修行证诸净慧，得阿拉汉果，证无上涅槃。证得后心如大山遇八风不动，悲悯无恚，安稳无忧，彼类安稳者，在诸处所皆未被击败，遍处皆得安乐。世尊因此说：

‘‘Etādisāni katvāna, sabbatthamaparājitā;

『行此诸德之后，于诸处所皆未被击败；'}

Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttama’’nti.

他们到处得安乐，所谓一切诸人中最上吉祥者，即是此意。

Iti paramatthajotikāya khuddaka-aṭṭhakathāya · 如是胜义光明小部注疏中

Suttanipāta-aṭṭhakathāya maṅgalasuttavaṇṇanā niṭṭhitā. · 经集注疏吉祥经义疏已竟。

5. Sūcilomasuttavaṇṇanā五、针毛亚卡经义疏

Evaṃme sutanti sūcilomasuttaṃ. Kā uppatti? Atthavaṇṇanānayenevassa uppatti āvi bhavissati. Atthavaṇṇanāyañca ‘‘evaṃ me suta’’ntiādi vuttatthameva. Gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavaneti ettha pana kā gayā, ko ṭaṅkitamañco, kasmā ca bhagavā tassa yakkhassa bhavane viharatīti? Vuccate – gayāti gāmopi titthampi vuccati, tadubhayampi idha vaṭṭati. Gayāgāmassa hi avidūre dese viharantopi ‘‘gayāyaṃ viharatī’’ti vuccati, tassa ca gāmassa samīpe avidūre dvārasantike so ṭaṅkitamañco. Gayātitthe viharantopi ‘‘gayāyaṃ viharatī’’ti vuccati, gayātitthe ca so ṭaṅkitamañco. Ṭaṅkitamañcoti catunnaṃ pāsāṇānaṃ upari vitthataṃ pāsāṇaṃ āropetvā kato pāsāṇamañco . Taṃ nissāya yakkhassa bhavanaṃ āḷavakassa bhavanaṃ viya. Yasmā vā pana bhagavā taṃ divasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya buddhacakkhunā lokaṃ volokento sūcilomassa ca kharalomassa cāti dvinnampi yakkhānaṃ sotāpattiphalūpanissayaṃ addasa, tasmā pattacīvaraṃ ādāya antoaruṇeyeva nānādisāhi sannipatitassa janassa kheḷasiṅghāṇikādinānappakārāsucinissandakilinnabhūmibhāgampi taṃ titthappadesaṃ āgantvā tasmiṃ ṭaṅkitamañce nisīdi sūcilomassa yakkhassa bhavane. Tena vuttaṃ ‘‘ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane’’ti.

如此听说『针毛经』。其缘何起？借助义解即能生起且必生起。义解即以『如是我闻』等语而明示义义。世尊住在乔达城中一处被称为“针毛”的夜叉宅邸，若问这里何谓乔达？何为针毛处？为何世尊住在此夜叉宅邸？答曰：乔达即村镇，也称为城镇，二者皆是。因该乔达村虽不远离此地，仍曰“世尊居乔达”，而村近却不远门口处，即此所谓针毛宅邸。若在乔达之外则称“居乔达”，该地即针毛宅邸。针毛宅邸者，谓置四块巨石组成扩张的石台，此依曰夜叉宅邸如猿王之宅。又因世尊于当日午后时分具大神悲心，起而以佛眼观瞻世间，并见针毛夜叉与黑毛二夜叉是得须陀洹果报的依缘，故世尊持袈裟，傍晚时于红霞映照、多方会集之众人娱游之场，赴彼朝圣之地而至针毛宅邸，住于针毛夜叉处。由此可知『一时世尊住在乔达针毛夜叉宅邸』之由。

Tena kho pana samayenāti yaṃ samayaṃ bhagavā tattha viharati, tena samayena. Kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamantīti. Ke te yakkhā, kasmā ca atikkamantīti? Vuccate – tesu tāva eko atīte saṅghassa telaṃ anāpucchā gahetvā attano sarīraṃ makkhesi. So tena kammena niraye paccitvā gayāpokkharaṇitīre yakkhayoniyaṃ nibbatto. Tasseva cassa kammassa vipākāvasesena virūpāni aṅgapaccaṅgāni ahesuṃ , iṭṭhakacchadanasadisañca kharasamphassaṃ cammaṃ. So kira yadā paraṃ bhiṃsāpetukāmo hoti, tadā chadaniṭṭhakasadisāni cammakapālāni ukkhipitvā bhiṃsāpeti. Evaṃ so kharasamphassattā kharo yakkhotveva nāmaṃ labhi.

次于世尊迦叶尊者时代，有居士于某月八日出外居住听法。某日听闻世尊告诫曰若晚浴则时日将短，彼居士即似染污之人，入沙弥戒堂卧于大群沙弥之下。此人非真正居士。因其前世有业，入地狱后于乔达湖畔宁静夜叉母胎中，业感恶变，身肢扭曲呈苍蝇翅膀般皮肤，因欲加害众生，发出掀起蝙蝠翅膀状皮肤之势，故名硬皮夜叉。

Itaro kassapassa bhagavato kāle upāsako hutvā māsassa aṭṭha divase vihāraṃ gantvā dhammaṃ suṇāti. So ekadivasaṃ dhammassavane ghosite saṅghārāmadvāre attano khettaṃ kelāyanto ugghosanaṃ sutvā ‘‘sace nhāyāmi, ciraṃ bhavissatī’’ti kiliṭṭhagattova uposathāgāraṃ pavisitvā mahagghe bhummattharaṇe anādarena nipajjitvā supi. Bhikkhu evāyaṃ, na upāsakoti saṃyuttabhāṇakā. So tena ca aññena kammena ca niraye paccitvā gayāpokkharaṇiyā tīre yakkhayoniyaṃ nibbatto. So tassa kammassa vipākāvasesena duddasiko ahosi, sarīre cassa sūcisadisāni lomāni ahesuṃ. So hi bhiṃsāpetabbake satte sūcīhi vijjhanto viya bhiṃsāpeti. Evaṃ so sūcisadisalomattā sūcilomo yakkhotveva nāmaṃ labhi. Te attano gocaratthāya bhavanato nikkhamitvā muhuttaṃ gantvā gatamaggeneva nivattitvā itaraṃ disābhāgaṃ gacchantā bhagavato avidūre atikkamanti.

又有者为迦叶尊者时期之居士，历八日往精舍听法。某日言闻若晚沐浴，将生短命，犹如污秽之躯，入沙弥戒堂卧于众多沙弥之间。其非为真正居士。前生因业果，入地狱终结后在乔达湖畔夜叉母胎中，业感恶变，身披针毛似覆盖。因喜加害众生，用针刺伤杀害众生。故得针毛夜叉名。因缘故，此等人出家修行，不久出入时往返，行至他处转返，常远离世尊所在。

Atha kho kharoti kasmā te evamāhaṃsu? Kharo samaṇakappaṃ disvā āha. Sūcilomo pana ‘‘yo bhāyati na so samaṇo, samaṇapaṭirūpakattā pana samaṇako hotī’’ti evaṃladdhiko. Tasmā tādisaṃ bhagavantaṃ maññamāno ‘‘neso samaṇo, samaṇako eso’’ti sahasāva vatvāpi puna vīmaṃsitukāmo āha – ‘‘yāvāhaṃ jānāmī’’ti. ‘‘Atha kho’’ti evaṃ vatvā tato. Sūcilomo yakkhoti ito pabhuti yāva apica kho te samphasso pāpakoti, tāva uttānatthameva kevalañcettha bhagavato kāyanti attano kāyaṃ bhagavato upanāmesīti evaṃ sambandho veditabbo.

于是彼硬皮夜叉亦如是谓：彼针毛夜叉曰“畏惧者非真正沙弥，沙弥之貌终为沙弥”。故彼自以为此般世尊为沙弥，乃言“此非沙弥，乃是沙弥”，即使勉强言此，仍欲证实“我乃知晓之人”。于是诘问曰“针毛夜叉为何称为硬皮？此间恶缘缘何？”答曰：因硬皮夜叉昔日集体盗取僧团油，不询问即涂抹己体，因业堕地狱，转生夜叉族中，形体畸变似刺蝟皮肤。由此因缘，恶意甚深，故名硬皮夜叉。此等恶缘承受者，相对针毛夜叉即世尊所指其不善接触之人，故称之为硬皮夜叉。此理须该知。

Tato abhāyantaṃ bhagavantaṃ disvā ‘‘pañhaṃ taṃ samaṇā’’tiādimāha. Kiṃ kāraṇā? So hi cintesi – ‘‘imināpi nāma me evaṃ kharena amanussasamphassena manusso samāno ayaṃ na bhāyati, handāhaṃ etaṃ buddhavisaye pañhaṃ pucchāmi, addhā ayaṃ tattha na sampāyissati, tato naṃ evaṃ viheṭhessāmī’’ti. Bhagavā taṃ sutvā ‘‘na khvāhaṃ taṃ āvuso’’tiādimāha. Taṃ sabbaṃ āḷavakasutte vuttanayeneva sabbākārehi veditabbaṃ.

彼针毛夜叉见世尊无畏，问曰“何为沙弥？”其由为何？因其思惟：“即以我善行虽身处非人缘分中，然于世尊面前不畏惧，今当诘问佛以明辨，我虽在此不过为暂，我欲其诸问于佛，然知此处难以成就，且怕被否定。”世尊闻而答曰：“我不否定汝，善友。”以上诸义悉皆在《阿拉瓦卡经》中广博之释已尽显。

§273

273.Atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi ‘‘rāgo ca doso cā’’ti. Tattha rāgadosā vuttanayā eva. Kutonidānāti kiṃnidānā kiṃhetukā. Kutoti paccattavacanassa to-ādeso veditabbo, samāse cassa lopābhāvo. Atha vā nidānāti jātā uppannāti attho, tasmā kutonidānā, kutojātā, kutouppannāti vuttaṃ hoti. Aratī ratī lomahaṃso kutojāti yāyaṃ ‘‘pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu arati aratitā anabhirati anabhiramaṇā ukkaṇṭhitā paritassitā’’ti (vibha. 856) evaṃ vibhattā arati, yā ca pañcasu kāmaguṇesu rati, yo ca lomahaṃsasamuṭṭhāpanato ‘‘lomahaṃso’’tveva saṅkhyaṃ gato cittutrāso. Ime tayo dhammā kutojā kutojātāti pucchati . Kuto samuṭṭhāyāti kuto uppajjitvā. Manoti kusalacittaṃ, vitakkāti uragasutte vuttā nava kāmavitakkādayo. Kumārakā dhaṅkamivossajantīti yathā gāmadārakā kīḷantā kākaṃ suttena pāde bandhitvā ossajanti khipanti, evaṃ kusalamanaṃ akusalavitakkā kuto samuṭṭhāya ossajantīti pucchati.

于是，细毛亚卡对世尊以偈语开始诵说：『贪欲与嗔恚也』。此处所说的就是贪欲与嗔恚。何者为因？何者为缘？“何”者，应明其为指示词，表示整体的缺失。或者，“因”者，意即产生、缘起之义。因而谓之为何因，何所生，何所起。比如“不满”与“乐趣”，如同灰翅鸭（lomahaṃso）的出生。偈云：“在路途或营帐，或森林中，或比较高妙的善法中，不满者，无不满，无乐趣者，无乐趣者，乃至忧虑者恼者，被忧虑与不安缠绕。”这是说此中之“不乐”，形成不满，其源出处即为乐趣之生。此处乐趣，即五种欲乐（五欲功德）之乐。所谓灰翅鸭的起因，即由五欲乐产生之心的恐惧。三种现象，何由起生？即由何处而生起？“起生”即是从何而显现、生成。念头即善心，思惟即心所为思；在《乌鸦经》中说，有九种欲念等。譬如少年吵闹时，用绳索绑缚乌鸦的脚，然后放开。此即善心与不善思惟何自生起时的问难，表示其生起与消亡犹如绳索之开合，如是放开。故此举例，阐明善心与不善思维何由生起，何由消散。

§274

274. Athassa bhagavā te pañhe vissajjento ‘‘rāgo cā’’ti dutiyagāthamabhāsi. Tattha itoti attabhāvaṃ sandhāyāha. Attabhāvanidānā hi rāgadosā. Aratiratilomahaṃsā ca attabhāvato jātā, kāmavitakkādiakusalavitakkā ca attabhāvatoyeva samuṭṭhāya kusalamano ossajanti, tena tadaññaṃ pakatiādikāraṇaṃ paṭikkhipanto āha – ‘‘itonidānā itojā ito samuṭṭhāyā’’ti. Saddasiddhi cettha purimagāthāya vuttanayeneva veditabbā.

对此，世尊回答这些疑问时，以偈语第二句说：“贪欲也”。这里“是”字，表明其性、实质。贪欲与嗔恚由自身的本性而生起。不满与灰翅鸭的快乐皆由自身本性而生，善妙及不善思惟之念亦由此起。当下知礼法等因缘而宣说说：“此处为因，由此而生由此集聚”。此为连贯前面偈言之理，应当如此认识。

§275-6

275-6. Evaṃ te pañhe vissajjetvā idāni yvāyaṃ ‘‘itonidānā’’tiādīsu ‘‘attabhāvanidānā attabhāvato jātā attabhāvato samuṭṭhāyā’’ti attho vutto, taṃ sādhento āha – ‘‘snehajā attasambhūtā’’ti. Ete hi sabbepi rāgādayo vitakkapariyosānā taṇhāsnehena jātā, tathā jāyantā ca pañcupādānakkhandhabhede attabhāvapariyāye attani sambhūtā. Tenāha – ‘‘snehajā attasambhūtā’’ti. Idāni tadatthajotikaṃ upamaṃ karoti ‘‘nigrodhasseva khandhajā’’ti. Tattha khandhesu jātā khandhajā, pārohānametaṃ adhivacanaṃ. Kiṃ vuttaṃ hoti? Yathā nigrodhassa khandhajā nāma pārohā āporasasinehe sati jāyanti, jāyantā ca tasmiṃyeva nigrodhe tesu tesu sākhappabhedesu sambhavanti, evametepi rāgādayo ajjhattataṇhāsnehe sati jāyanti, jāyantā ca tasmiṃyeva attabhāve tesu tesu cakkhādibhedesu dvārārammaṇavatthūsu sambhavanti. Tasmā veditabbametaṃ ‘‘attabhāvanidānā attabhāvajā attabhāvasamuṭṭhānā ca ete’’ti.

释疑语消尽之后，今说明“此为因”等句之义曰：由自身性产生，自身性之所生，自身性之集聚。对此认同故说：“由情爱生，由情爱因生。”因情爱故，诸贪欲诸思维终止于欲望之中生起，即由其身而生。五受缚诸行于各缘中脚现，如梧桐树的枝子，是枝与树连属而生，枝虽分明，然根基为树。此喻说明贪欲诸烦恼内在如情爱之生起；情爱生起于自性，内住其间。故说“由情爱生，由自性生，由由集聚生”。现在用比喻以灯光照明其义：“如同梧桐上枝为树之子，树枝谓名，附着树根与枝条，根枝虽有分别，实则一体。譬如梧桐枝叶生于树中。如此贪欲诸法生于自性中。”此为“情爱生起及其名”。

Avasesadiyaḍḍhagāthāya pana ayaṃ sabbasaṅgāhikā atthavaṇṇanā – evaṃ attasambhūtā ca ete puthū visattā kāmesu. Rāgopi hi pañcakāmaguṇikādivasena, dosopi āghātavatthādivasena, aratiādayopi tassa tasseva bhedassa vasenāti sabbathā sabbepime kilesā puthū anekappakārā hutvā vatthudvārārammaṇādivasena tesu tesu vatthukāmesu tathā tathā visattā laggā laggitā saṃsibbitvā ṭhitā. Kimiva? Māluvāva vitatā vane, yathā vane vitatā māluvā tesu tesu rukkhassa sākhapasākhādibhedesu visattā hoti laggā laggitā saṃsibbitvā ṭhitā, evaṃ puthuppabhedesu vatthukāmesu visattaṃ kilesagaṇaṃ ye naṃ pajānanti yatonidānaṃ, te naṃ vinodenti suṇohi yakkha.

最后一句偈言，乃整体详尽的教义解说，谓诸情爱诸烦恼如蔓草般盘结于欲乐中。贪欲以五种情欲为基础，嗔恚以击打伤害等为基，厌离等烦恼皆根据各自差别而生。故此，所有诸烦恼，诸欲均繁杂且多样，以各相缘合为缘，聚集而成各自不同的欲界。譬如林中蔓延的草丛，盘绕树枝，按枝与枝之分别缠绕，欲界之烦恼如是各自聚集缠结而立。问曰：“那些不识此众因由者，岂能除灭乎？”对尊者释者曰：

Tattha yatonidānanti bhāvanapuṃsakaniddeso, tena kiṃ dīpeti? Ye sattā naṃ kilesagaṇaṃ ‘‘yatonidānaṃ uppajjatī’’ti evaṃ jānanti, te naṃ ‘‘taṇhāsnehasnehite attabhāve uppajjatī’’ti ñatvā taṃ taṇhāsnehaṃ ādīnavānupassanādibhāvanāñāṇagginā visosentā vinodenti pajahanti byantīkaronti ca, etaṃ amhākaṃ subhāsitaṃ suṇohi yakkhāti. Evamettha attabhāvajānanena dukkhapariññaṃ taṇhāsneharāgādikilesagaṇavinodanena samudayappahānañca dīpeti.

此处“因”者，即指导致生起的修行人指示。其所启示者为何？即知一切众生知晓诸烦恼从“因”生起，即知其由情爱烦恼等生起，了知此“情爱烦恼因”之后，便能借正见之明，入诸烦恼苦海，以无欲无执之心观察此情爱烦恼之存在真相，从而欢喜除灭，断灭烦恼而作胜义信解。这就是我们所称的善说。善知识，请听！此即因自知而生诸我执情爱烦恼，烦恼的灭除及生起之道。

Ye ca naṃ vinodenti, te duttaraṃ oghamimaṃ taranti atiṇṇapubbaṃ apunabbhavāya. Etena maggabhāvanaṃ nirodhasacchikiriyañca dīpeti. Ye hi naṃ kilesagaṇaṃ vinodenti, te avassaṃ maggaṃ bhāventi. Na hi maggabhāvanaṃ vinā kilesavinodanaṃ atthi. Ye ca maggaṃ bhāventi, te duttaraṃ pakatiñāṇena kāmoghādiṃ catubbidhampi oghamimaṃ taranti. Maggabhāvanā hi oghataraṇaṃ. Atiṇṇapubbanti iminā dīghena addhunā supinantenapi avītikkantapubbaṃ. Apunabbhavāyāti nibbānāya. Evamimaṃ catusaccadīpikaṃ gāthaṃ suṇantā ‘‘sutvā dhammaṃ dhārenti, dhatānaṃ dhammānaṃ atthamupaparikkhantī’’tiādikaṃ kathaṃ subhāviniyā paññāya anukkamamānā te dvepi sahāyakā yakkhā gāthāpariyosāneyeva sotāpattiphale patiṭṭhahiṃsu, pāsādikā ca ahesuṃ suvaṇṇavaṇṇā dibbālaṅkāravibhūsitāti.

若有人不除灭此烦恼，则必再度渡过苦海，进入轮回之流，未得解脱。因而启示修习正道及断尽见谛，令解脱成就。真正断除烦恼者，行持道者，能超越四种烦恼之苦浪，渡过苦海。正道修行，乃苦海渡船。再生之义即涅槃也。正确听闻此四圣谛之灯火偈文：“听闻法门者乃承持者；探寻诸法之义者”，如是智慧者随之而行，此二亚卡于偈终处即登道果定，具足庄严如宝金色，光彩照人，具足天人之殊胜饰物。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 胜义光明小部注疏

Suttanipāta-aṭṭhakathāya sūcilomasuttavaṇṇanā niṭṭhitā. · 经集注疏中针毛经释义已毕。

6. Kapilasutta-(dhammacariyasutta)-vaṇṇanā6. 咖毕喇经（法行经）释义

Dhammacariyanti kapilasuttaṃ. Kā uppatti? Hemavatasutte vuttanayeneva parinibbute kassape bhagavati dve kulaputtā bhātaro nikkhamitvā sāvakānaṃ santike pabbajiṃsu. Jeṭṭho sodhano nāma, kaniṭṭho kapilo nāma. Tesaṃ mātā sādhanī nāma, kaniṭṭhabhaginī tāpanā nāma. Tāpi bhikkhunīsu pabbajiṃsu. Tato te dvepi hemavatasutte vuttanayeneva ‘‘sāsane kati dhurānī’’ti pucchitvā sutvā ca jeṭṭho ‘‘vāsadhuraṃ pūressāmī’’ti pañca vassāni ācariyupajjhāyānaṃ santike vasitvā pañcavasso hutvā yāva arahattaṃ, tāva kammaṭṭhānaṃ sutvā araññaṃ pavisitvā vāyamanto arahattaṃ pāpuṇi. Kapilo ‘‘ahaṃ tāva taruṇo, vuḍḍhakāle vāsadhuraṃ paripūressāmī’’ti ganthadhuraṃ ārabhitvā tepiṭako ahosi. Tassa pariyattiṃ nissāya parivāro, parivāraṃ nissāya lābho ca udapādi.

他们守持戒行的，是称为『迦毗罗经』的经典。此经起源于何处？如同《赫玛瓦塔经》中所说，释迦世尊即咖萨巴长老般涅槃后，有两位同族兄弟离去，在弟子们面前出家。长兄名为索陀难，幼弟名为迦毗罗。他们的母亲名为舍达尼，幼弟的姊妹名为塔波那。塔波那比库尼也出家修行。随后，依照《赫玛瓦塔经》记录，他们被问及教法修持多少年，长兄答言：“我已度过五个寒暑，受以师长指导。”在这五年期间，长兄潜心听闻修持法门，入林隐居精进修行，最终证得阿拉汉果。幼弟迦毗罗则说：“我尚年轻，待年老时将完成修持。”于是开始专注讲述教典，这就是三藏的起源。依靠经文释义，形成了传承与利益。

So bāhusaccamadena matto paṇḍitamānī anaññātepi aññātamānī hutvā parehi vuttaṃ kappiyampi akappiyaṃ, akappiyampi kappiyaṃ, sāvajjampi anavajjaṃ, anavajjampi sāvajjanti bhaṇati. So pesalehi bhikkhūhi, ‘‘mā, āvuso kapila, evaṃ avacā’’tiādinā nayena ovadiyamāno ‘‘tumhe kiṃ jānātha rittamuṭṭhisadisā’’tiādīhi vacanehi khuṃsento vambhentoyeva carati. Bhikkhū tassa bhātuno sodhanattherassāpi etamatthaṃ ārocesuṃ. Sopi naṃ upasaṅkamitvā āha – ‘‘āvuso kapila, sāsanassa āyu nāma tumhādisānaṃ sammāpaṭipatti. Mā, āvuso kapila, kappiyampi akappiyaṃ, akappiyampi kappiyaṃ, sāvajjampi anavajjaṃ, anavajjampi sāvajjanti vadehī’’ti. So tassapi vacanaṃ nādiyi. Tato naṃ sodhanatthero dvattikkhattuṃ vatvā –

迦毗罗因多口多舌，言辞伶俐，但凡智者也不了解他，他既不认识别人，别人也不认识他。他反复说着被他人判断为可行不可信与不可行可信、违法不罪与不罪违法等颠倒不一的话语。在外居住的比库们曾提醒道：“朋友迦毗罗，不可如此说话。”他被劝导时，反而以戏谑、嘲弄对待，用言辞驱赶众人。他的同族长老索陀难也曾告诉他此事。迦毗罗未立即前去，却回应说：“朋友迦毗罗，你们这些人是教法的寿命，是你们的正确持行。朋友迦毗罗，何谓可行的不可信？不可行的可信？违法不罪？不罪违法？请你们好好说清楚。”他不接受这些劝诫，拒绝听从。于是索陀难长老便说：

‘‘Ekavācampi dvivācaṃ, bhaṇeyya anukampako;

“一次说一句话，两次说两句话，以慈悲心说。”

Tatuttariṃ na bhāseyya, dāsovayyassa santike’’ti. (jā. 2.19.34) –

『不应再多言，当如奴仆处于主人之侧』（《本生》2.19.34）——

Parivajjetvā ‘‘tvameva, āvuso, sakena kammena paññāyissasī’’ti pakkāmi. Tato pabhuti naṃ pesalā bhikkhū chaḍḍesuṃ.

于是他弃绝迦毗罗，说：“朋友，你必因所行业而迷惑。”于是诸比库放弃了他，离他而去。

So durācāro hutvā durācāraparivuto viharanto ekadivasaṃ ‘‘uposathaṃ osāressāmī’’ti sīhāsanaṃ abhiruyha citrabījaniṃ gahetvā nisinno ‘‘vattati, āvuso, ettha bhikkhūnaṃ pātimokkho’’ti tikkhattuṃ āha. Atheko bhikkhupi ‘‘mayhaṃ vattatī’’ti na avoca. Na ca tassa tesaṃ vā pātimokkho vattati. Tato so ‘‘pātimokkhe sutepi asutepi vinayo nāma natthī’’ti āsanā vuṭṭhāsi. Evaṃ kassapassa bhagavato sāsanaṃ osakkāpesi vināsesi. Atha sodhanatthero tadaheva parinibbāyi. Sopi kapilo evaṃ taṃ sāsanaṃ osakkāpetvā kālakato avīcimahāniraye nibbatti, sāpissa mātā ca bhaginī ca tasseva diṭṭhānugatiṃ āpajjitvā pesale bhikkhū akkosamānā paribhāsamānā kālaṃ katvā niraye nibbattiṃsu.

迦毗罗行为放逸，道德败坏，恶习缠身。有一天他说：“今天我要诵持伍波萨那戒。”便坐在狮子座上，拿着绘有花卉的布坐垫，宣称：“这里作比库们的戒律场所。”他重复三遍。只有一位比库未发一语说：“这是我的戒律场所。”其余比库不承认，也不认同他的戒律。迦毗罗于是站起来说：“无论听闻与否，戒律皆不存在。”就这样，咖萨巴世尊的教法被他玷污、毁坏。当时索陀难长老即刻圆寂。不久迦毗罗同样玷污此法，被时光而沉沦于无间大恶道。他的母亲与姊妹因同罪果报，也随之堕落，受到比库们的谴责、辱骂，最终同受恶道苦报。

Tasmiṃyeva ca kāle pañcasatā purisā gāmaghātādīni katvā corikāya jīvantā janapadamanussehi anubaddhā palāyamānā araññaṃ pavisitvā tattha kiñci gahanaṃ vā paṭisaraṇaṃ vā apassantā avidūre pāsāṇe vasantaṃ aññataraṃ āraññikaṃ bhikkhuṃ disvā vanditvā ‘‘amhākaṃ, bhante, paṭisaraṇaṃ hothā’’ti bhaṇiṃsu. Thero ‘‘tumhākaṃ sīlasadisaṃ paṭisaraṇaṃ natthi, sabbe pañca sīlāni samādiyathā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā sīlāni samādiyiṃsu. Thero ‘‘tumhe sīlavanto, idāni attano jīvitaṃ vināsentesupi mā mano padūsayitthā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchiṃsu. Atha te jānapadā sampattā ito cito ca maggamānā te core disvā sabbeva jīvitā voropesuṃ. Te kālaṃ katvā kāmāvacaradevaloke nibbattiṃsu. Tesu jeṭṭhakacoro jeṭṭhakadevaputto ahosi, itare tasseva parivārā.

当时正值五百人因城镇抢劫等罪行而被捕，活捉盗贼，且逃逸者纷纷涌入森林之中。在那里，他们见到一个住在石头附近、稍远处的某座林中比库，向他顶礼说：“尊者，请成为我们的避难所。”长老告诫他们：“你们并无品行相似的避难所，应当具足五戒。”众人答称“善哉”，遂受具五戒。长老又说：“你们虽戒行具足，但切勿损害自身生命，心勿污染污秽。”众人复称“善哉”。后来各自返回原乡，离开此地，见到盗贼，均弃其性命。待时后来生于欲界天。最年长的盗贼转生为天界长子，其余则为随从。

Te anulomapaṭilomaṃ saṃsarantā ekaṃ buddhantaraṃ devaloke khepetvā amhākaṃ bhagavato kāle devalokato cavitvā jeṭṭhakadevaputto sāvatthidvāre kevaṭṭagāmo atthi, tattha pañcasatakulajeṭṭhassa kevaṭṭassa pajāpatiyā kucchimhi paṭisandhiṃ aggahesi, itare avasesakevaṭṭapajāpatīnaṃ. Evaṃ tesaṃ ekadivasaṃyeva paṭisandhiggahaṇañca gabbhavuṭṭhānañca ahosi. Atha kevaṭṭajeṭṭho ‘‘atthi nu kho imasmiṃ gāme aññepi dārakā ajja jātā’’ti vicinanto te dārake disvā ‘‘ime me puttassa sahāyakā bhavissantī’’ti sabbesaṃ posāvanikaṃ adāsi. Te sabbe sahāyakā sahapaṃsuṃ kīḷantā anupubbena vayappattā ahesuṃ. Yasojo tesaṃ aggo ahosi.

他们顺逆轮回，在一次佛陀时代，从天界离开，转生为长子天界之子，住于沙伽城门外的钵特刹村，五百家族中的长者在村里的领地重建聚落，其他人则成为剩余群体的村民。于是就在同一天完成了聚落的建立和胎儿的形成。长者钵特刹说：“这村落中今日是否还新生有幼儿？”察看后，见到幼儿，便说：“他们将成为我儿子的助手。”那些助手一同洗礼玩耍，逐渐成长，长者成为他们的首领。

Kapilopi tadā niraye pakkāvasesena aciravatiyā suvaṇṇavaṇṇo duggandhamukho maccho hutvā nibbatti. Athekadivasaṃ sabbepi kevaṭṭadārakā jālāni gahetvā ‘‘macche bandhissāmā’’ti nadiṃ gantvā jālāni pakkhipiṃsu. Tesaṃ jālaṃ so maccho pāvisi. Taṃ disvā sabbo kevaṭṭagāmo uccāsaddamahāsaddo ahosi – ‘‘amhākaṃ puttā paṭhamaṃ macche bandhantā suvaṇṇamacchaṃ bandhiṃsu, vuḍḍhi nesaṃ dārakānaṃ, idāni ca no rājā pahūtaṃ dhanaṃ dassatī’’ti. Atha te pañcasatāpi dārakasahāyakā macchaṃ nāvāya pakkhipitvā nāvaṃ ukkhipitvā rañño santikaṃ agamaṃsu. Rājā disvā ‘‘kiṃ etaṃ bhaṇe’’ti āha. ‘‘Maccho devā’’ti. Rājā suvaṇṇavaṇṇaṃ macchaṃ disvā ‘‘bhagavā etassa vaṇṇakāraṇaṃ jānissatī’’ti macchaṃ gāhāpetvā bhagavato santikaṃ agamāsi. Macchassa mukhavivaraṇakāle jetavanaṃ ativiya duggandhaṃ hoti.

当时迦毗罗也因业力，迅速转生于地狱，形体虽具金色而嘴臭如鱼。一天，钵特刹村诸孩童拿网捕鱼，说：“我们来绑住鱼吧”，投网入河，鱼儿入网。见此，整个钵特刹村发出大声，对幼儿说：“我们的儿子首先捕获了金色的鱼，那是孩童们的成长，且如今无王者显财。”于是他们将五百名幼童助手用鱼投进船中，扬帆驶向国王处。国王见状问曰：“此为何物？”答曰：“鱼神。”国王见金色鱼，谓：“世尊必知其缘由。”便持鱼前往世尊处。鱼口开启时，杰多树林臭气熏天。

Rājā bhagavantaṃ pucchi – ‘‘kasmā, bhante, maccho suvaṇṇavaṇṇo jāto, kasmā cassa mukhato duggandho vāyatī’’ti? Ayaṃ, mahārāja, kassapassa bhagavato pāvacane kapilo nāma bhikkhu ahosi, bahussuto āgatāgamo. Attano vacanaṃ agaṇhantānaṃ bhikkhūnaṃ akkosakaparibhāsako. Tassa ca bhagavato sāsanavināsako. Yaṃ so tassa bhagavato sāsanaṃ vināsesi, tena kammena avīcimahāniraye nibbatti, vipākāvasesena ca idāni maccho jāto. Yaṃ dīgharattaṃ buddhavacanaṃ vācesi, buddhassa vaṇṇaṃ kathesi, tassa nissandena īdisaṃ vaṇṇaṃ paṭilabhi. Yaṃ bhikkhūnaṃ akkosakaparibhāsako ahosi, tenassa mukhato duggandho vāyati. ‘‘Ullapāpemi naṃ mahārājā’’ti? ‘‘Āma bhagavā’’ti. Atha bhagavā macchaṃ ālapi – ‘‘tvaṃsi kapilo’’ti? ‘‘Āma bhagavā, ahaṃ kapilo’’ti. ‘‘Kuto āgatosī’’ti? ‘‘Avīcimahānirayato bhagavā’’ti. ‘‘Sodhano kuhiṃ gato’’ti? ‘‘Parinibbuto bhagavā’’ti. ‘‘Sādhanī kuhiṃ gatā’’ti? ‘‘Mahāniraye nibbattā bhagavā’’ti. ‘‘Tāpanā kuhiṃ gatā’’ti? ‘‘Mahāniraye nibbattā bhagavā’’ti. ‘‘Idāni tvaṃ kuhiṃ gamissasī’’ti? ‘‘Mahānirayaṃ bhagavā’’ti. Tāvadeva vippaṭisārābhibhūto nāvaṃ sīsena paharitvā kālakato mahāniraye nibbatti. Mahājano saṃviggo ahosi lomahaṭṭhajāto. Atha bhagavā tattha sampattagahaṭṭhapabbajitaparisāya taṅkhaṇānurūpaṃ dhammaṃ desento imaṃ suttamabhāsi.

国王向世尊问曰：“尊者，为何此鱼生来金色，其口却臭气熏天？”世尊答曰：“这金色鱼名为迦毗罗，是咖萨巴尊者时代一比库，博学守持来往。因不接纳自身言教而谤谤比库，是破坏佛法者。其作如是破佛法者必堕无间大地狱，因业报转生为此鱼。长久诵佛语、称赞如来者，必得天人相；若谤毁比库者，则口中发恶臭。‘我将污秽之’乎？‘是，世尊’。世尊又问‘你是迦毗罗乎？’‘是，世尊，我是迦毗罗’。‘从何来的？’‘世尊，因无间大地狱’。‘所净处？’‘涅槃处’。‘所往处？’‘大地狱’。因业力横击船首而堕入地狱，诸人大恐惧，生寒毛。世尊于此聚落，与具足道心的出家众说法，此为该经文。

§277-8

277-8. Tattha dhammacariyanti kāyasucaritādi dhammacariyaṃ. Brahmacariyanti maggabrahmacariyaṃ. Etadāhu vasuttamanti etaṃ ubhayampi lokiyalokuttaraṃ sucaritaṃ saggamokkhasukhasampāpakattā vasuttamanti āhu ariyā. Vasuttamaṃ nāma uttamaratanaṃ, anugāmikaṃ attādhīnaṃ rājādīnaṃ asādhāraṇanti adhippāyo.

277-278句。此处论及行持，意指持身清净等法的行持。出家修行者行诸菩萨道持行。所谓‘行善者’，是指此二者，即世间与出世间善德行为，俱含登于天界与涅槃之福乐。‘行善’者，谓卓越至善、随后自身之心所摄，及诸王侯等非凡领导者的行为。

Ettāvatā ‘‘gahaṭṭhassa vā pabbajitassa vā sammāpaṭipattiyeva paṭisaraṇa’’nti dassetvā idāni paṭipattivirahitāya pabbajjāya asārakattadassanena kapilaṃ aññe ca tathārūpe garahanto ‘‘pabbajitopi ce hotī’’ti evamādimāha.

仅此显明“宅人或出家人正行，方可成为避难所”。现今却无修持正行的出家，致使出家意义失落。迦毗罗比库亦为他人所轻视，言及“即使是出家者”，由此而发出此言。

Tatrāyaṃ atthavaṇṇanā – yo hi koci gihibyañjanāni apanetvā bhaṇḍukāsāvādigahaṇamattaṃ upasaṅkamanena pabbajitopi cehoti pubbe vuttatthaṃ agārasmā anagāriyaṃ, so ce mukharajātiko hoti pharusavacano, nānappakārāya vihesāya abhiratattā vihesābhirato, hirottappābhāvena magasadisattā mago, jīvitaṃ tassa pāpiyo, tassa evarūpassa jīvitaṃ atipāpaṃ atihīnaṃ. Kasmā? Yasmā imāya micchāpaṭipattiyā rāgādimanekappakāraṃ rajaṃ vaḍḍheti attano.

此处义理阐述者曰：若有人虽未获取宫宅与器具等物，仅因迁出布施遮盖处而出家，依前所说，便由家居转为非家居；若是口出恶言，专好争执，乐于各种纷扰与纷争，因嫉妒恨怒而为邪道类众生所缠缚，则其生命为恶，且此类生命极恶且极为卑下。何以故？因为此等错误行为引生多种贪欲等烦恼，令心业染污日增。

§279

279. Na kevalañca imināva kāraṇenassa jīvitaṃ pāpiyo, apica kho pana ayaṃ evarūpo mukharajātikattā kalahābhirato bhikkhu subhāsitassa atthavijānanasammohanena mohadhammena āvuto, ‘‘mā, āvuso kapila, evaṃ avaca, imināpi pariyāyena taṃ gaṇhāhī’’ti evamādinā nayena pesalehi bhikkhūhi akkhātampi na jānāti dhammaṃ buddhena desitaṃ. Yo dhammo buddhena desito, taṃ nānappakārena attano vuccamānampi na jānāti. Evampissa jīvitaṃ pāpiyo.

不仅如此，若以此因缘而言，其生命为恶更甚。且是口恶喜争之比库，因善语知识清晰之理被迷惑，陷于无明困惑中，以至无法了解佛所说法义。如来所说之法，即便言辞多样，其真义亦不为其所知。如此者，其生命为恶。

§280

280. Tathā so evarūpo vihesābhiratattā vihesaṃ bhāvitattānaṃ bhāvitatte khīṇāsavabhikkhū sodhanattherapabhutike ‘‘na tumhe vinayaṃ jānātha, na suttaṃ na abhidhammaṃ, vuḍḍhapabbajitā’’tiādinā nayena vihesanto . Upayogappavattiyañhi idaṃ sāmivacanaṃ. Atha vā yathāvutteneva nayena ‘‘vihesaṃ bhāvitattānaṃ karonto’’ti pāṭhaseso veditabbo. Evaṃ nippariyāyameva sāmivacanaṃ sijjhati. Avijjāya purakkhatoti bhāvitattavihesane ādīnavadassanapaṭicchādikāya avijjāya purakkhato pesito payojito sesapabbajitānaṃ bhāvitattānaṃ vihesabhāvena pavattaṃ diṭṭheva dhamme cittavibādhanena saṅkilesaṃ, āyatiñca nirayasampāpanena maggaṃ nirayagāminaṃ na jānāti.

由此看，该类当事者因专好纷扰、出于嫉恨而生已修习此恶之心态，虽曾达断尽漏者中圣比库之清净境界，然其却因否认『尔等不了解律典、经论，且为老年出家者』等劝导而起纷争。此依常理是俗行之语。或以正当理由说『制造纷扰之心态者』，今当于经律中诸段仔细辨析。如此说法只为彻底结束纷争，以无明初现、及由此纷争之不利现象为缘，由无明驱使，种种乖戾之心由此起动，众漏增盛，乃至因果报堕恶道尚未知。

§281

281. Ajānanto ca tena maggena catubbidhāpāyabhedaṃ vinipātaṃ samāpanno. Tattha ca vinipāte gabbhā gabbhaṃ tamā tamaṃ ekekanikāye satakkhattuṃ sahassakkhattumpi mātukucchito mātukucchiṃ candimasūriyehipi aviddhaṃsanīyā asurakāyatamā tamañca samāpanno. Sa ve tādisakobhikkhu pecca ito paralokaṃ gantvā ayaṃ kapilamaccho viya nānappakāraṃ dukkhaṃ nigacchati.

因不知此道理，遂入四恶道轮回。四恶道中胎中受苦，胎体受苦，逐一被七百次乃至上千次以母骨刺穿；日月悉皆遮蔽，陷入如阿修罗躯壳之苦难。彼等恶比库死后往生他方世间，如同鱼类受苦极多，遭遇多样苦难。

§282

282. Kiṃ kāraṇā? Gūthakūpo yathā assa, sampuṇṇo gaṇavassiko,yathā vaccakuṭigūthakūpo gaṇavassiko anekavassiko bahūni vassāni mukhato gūthena pūriyamāno sampuṇṇo assa, so udakakumbhasatehi udakakumbhasahassehi dhoviyamānopi duggandhadubbaṇṇiyānapagamā dubbisodho hoti, evameva yo evarūpo assa dīgharattaṃ saṃkiliṭṭhakammanto gūthakūpo viya gūthena pāpena sampuṇṇattā sampuṇṇo puggalo, so dubbisodho hi sāṅgaṇo, cirakālaṃ tassa aṅgaṇassa vipākaṃ paccanubhontopi na sujjhati. Tasmā vassagaṇanāya aparimāṇampi kālaṃ sa ve tādisako bhikkhu pecca dukkhaṃ nigacchatīti. Atha vā ayaṃ imissā gāthāya sambandho – yaṃ vuttaṃ ‘‘sa ve tādisako bhikkhu, pecca dukkhaṃ nigacchatī’’ti, tatra siyā tumhākaṃ ‘‘sakkā panāyaṃ tathā kātuṃ, yathā pecca dukkhaṃ na nigaccheyyā’’ti. Na sakkā. Kasmā? Yasmā gūthakūpo…pe… sāṅgaṇoti.

何以致此？如同无底之井，虽数载积水充满；若为保水之井，长年累月者，水虽充盈亦必腐臭、不洁且生恶气。此类长时间造诸恶业之人，犹如腐败之井水，浑浊不净。其恶业果报终长期在其内心场所发生，难以净灭。故即便历数载之久，其亦必承受诸苦。又有言：「此比库死后得苦果报」，则当问：「是否可依此业因避免苦果？」不能，盖以其恶业腐败混合。

§283-4

283-4. Yato paṭikacceva yaṃ evarūpaṃ jānātha, bhikkhavo gehanissitaṃ, yaṃ evarūpaṃ pañcakāmaguṇanissitaṃ jāneyyātha abhūtaguṇapatthanākārappavattāya pāpikāya icchāya samannāgatattā pāpicchaṃ, kāmavitakkādīhi samannāgatattā pāpasaṅkappaṃ, kāyikavītikkamādinā veḷudānādibhedena ca pāpācārena samannāgatattā pāpācāraṃ, vesiyādipāpagocarato pāpagocaraṃ, sabbe samaggā hutvāna abhinibbajjiyātha naṃ. Tattha abhinibbajjiyāthāti vivajjeyyātha mā bhajeyyātha, mā cassa abhinibbajjanamatteneva appossukkataṃ āpajjeyyātha, apica kho pana kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha, taṃ kacavarabhūtaṃ puggalaṃ kacavaramiva anapekkhā niddhamatha, kasaṭabhūtañca naṃ khattiyādīnaṃ majjhe paviṭṭhaṃ pabhinnapaggharitakuṭṭhaṃ caṇḍālaṃ viya apakassatha, hatthe vā sīse vā gahetvā nikkaḍḍhatha. Seyyathāpi āyasmā mahāmoggallāno taṃ puggalaṃ pāpadhammaṃ bāhāya gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ adāsi, evaṃ apakassathāti dasseti. Kiṃ kāraṇā? Saṅghārāmo nāma sīlavantānaṃ kato, na dussīlānaṃ.

若诸比库可一念知此恶业特性，身为俗家所有，生于五欲之境，身怀恶性恶心、浸染无善之念，及以身体恶业之差别诸恶行、恶行贪欲，以恶业营生并处不善之地，皆应共修善法，断其恶业习气。所谓断除恶习，即指不分别、不贪、不由恶业独自主导心意，也非仅少量享受而不造恶，更不蒙恶业阻碍。譬如造恶业如燃烧芥末、碎米、稻糠，今类似积垢不洁之人，视如野狗畜生，或如奴仆般不理睬，或视似贱人持杖毒打，乃至然头上掴打。正如长老大摩嘎剌那护持此人出家，送出城门并赠针杓，示其断恶业。何以故？因為斯地为持戒清净者所居，非邪行人所宜。

§285-6

285-6. Yato etadeva tato palāpe vāhetha, assamaṇe samaṇamānine, yathā hi palāpā anto taṇḍularahitāpi bahi thusehi vīhī viya dissanti, evaṃ pāpabhikkhū anto sīlādivirahitāpi bahi kāsāvādiparikkhārena bhikkhū viya dissanti. Tasmā ‘‘palāpā’’ti vuccanti. Te palāpe vāhetha, opunātha, vidhamatha paramatthato assamaṇe vesamattena samaṇamānine . Evaṃ niddhamitvāna…pe… patissatā. Tattha kappayavhoti kappetha, karothāti vuttaṃ hoti. Patissatāti aññamaññaṃ sagāravā sappatissā. Tato samaggā nipakā, dukkhassantaṃ karissathāti athevaṃ tumhe suddhā suddhehi saṃvāsaṃ kappentā, diṭṭhisīlasāmaññatāya samaggā, anupubbena paripākagatāya paññāya nipakā, sabbassevimassa vaṭṭadukkhādino dukkhassa antaṃ karissathāti arahattanikūṭeneva desanaṃ niṭṭhapesi.

从哪里正是此法从那里起，用恶口恶言侮辱他人，不尊重出家众与修行人。正如恶口的末端虽无谷粒，却呈现干枯籽样，外观枯萎般显现；同样，恶劣比库即使外表虽无戒律等守护，但因袈裟等外相，仍显为比库模样。所以称为“恶口”。他们用恶口攻击、污辱、不敬出家众及修行人。如此止息后，若破坏、毁损、损坏者，即谓之“破坏”。止息即彼此相顾痛惜心。然后他们齐心合力，肯定能止息苦恼；你们这些纯净比库虽共住纯净环境，却因见解、戒律、共修一心、依次成熟之慧，皆能成熟，最终终止诸恶苦，如同阿拉汉典范般圆满宣说。

Desanāpariyosāne te pañcasatā kevaṭṭaputtā saṃvegamāpajjitvā dukkhassantakiriyaṃ patthayamānā bhagavato santike pabbajitvā nacirasseva dukkhassantaṃ katvā bhagavatā saddhiṃ āneñjavihārasamāpattidhammaparibhogena ekaparibhogā ahesuṃ. Sā ca nesaṃ evaṃ bhagavatā saddhiṃ ekaparibhogatā udāne vuttayasojasuttavaseneva veditabbāti.

于说法终结之时，有五百名鼯鸠子弟因欢喜恭敬，感得信愿，听闻世尊教法，当即出家，很快如法止息烦恼苦事。在世尊陪伴、同住修行修习下，共同受用同一法门，彼此互为印证。世尊于他们之间的同一共用法门如《独觉经》中所说，理应如是了解。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 胜义光明小部注疏

Suttanipāta-aṭṭhakathāya kapilasuttavaṇṇanā niṭṭhitā. · 经集注疏中咖毕喇经释义已毕。

7. Brāhmaṇadhammikasuttavaṇṇanā7. 婆罗门法经释义

Evaṃme sutanti brāhmaṇadhammikasuttaṃ. Kā uppatti? Ayameva yāssa nidāne ‘‘atha kho sambahulā’’tiādinā nayena vuttā. Tattha sambahulāti bahū aneke. Kosalakāti kosalaraṭṭhavāsino. Brāhmaṇamahāsālāti jātiyā brāhmaṇā mahāsāratāya mahāsālā. Yesaṃ kira nidahitvā ṭhapitaṃyeva asītikoṭisaṅkhyaṃ dhanamatthi, te ‘‘brāhmaṇamahāsālā’’ti vuccanti. Ime ca tādisā, tena vuttaṃ ‘‘brāhmaṇamahāsālā’’ti. Jiṇṇāti jajjarībhūtā jarāya khaṇḍiccādibhāvamāpāditā. Vuḍḍhāti aṅgapaccaṅgānaṃ vuḍḍhimariyādaṃ pattā. Mahallakāti jātimahallakatāya samannāgatā, cirakālappasutāti vuttaṃ hoti. Addhagatāti addhānaṃ gatā, dve tayo rājaparivaṭṭe atītāti adhippāyo. Vayo anuppattāti pacchimavayaṃ sampattā. Apica jiṇṇāti porāṇā, cirakālappavattakulanvayāti vuttaṃ hoti. Vuḍḍhāti sīlācārādiguṇavuḍḍhiyuttā. Mahallakāti vibhavamahantatāya samannāgatā mahaddhanā mahābhogā. Addhagatāti maggapaṭipannā brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caramānā. Vayo anuppattāti jātivuḍḍhabhāvampi antimavayaṃ anuppattāti evampettha yojanā veditabbā. Sesamettha pākaṭameva.

如此所闻，即婆罗门教法经。其起因何在？因《婆罗门教法经》正由“于是众多……”等缘起语引出。所谓众多者，多且繁多。所谓迦萨迦，是迦萨迦国居民。所谓婆罗门大宅者，即自生为婆罗门，具大宅富贵。其所藏财富达八十亿多，其名为“婆罗门大宅”。诸如此类者，称为婆罗门大宅。老者者，因年老体衰染有老病垃圾。成长者者，肢体受到尊敬重视。“大宅者”，具出生高贵之列，长时间世居，乃如此说。入境者者，入其领域，曾经坐落在二三王朝统治之下者。年未至老者，乃指西方年代到来者。所谓老者者，旧时居住者，长时间相续世代。成长者者，具正行品德增进者。大宅者者，具大富厚荣华，富有乐享。入境者者，已入婆罗门戒行之道，遵守戒律规范。年未至老者者，意指族群达到老熟并终结。此类之义理理应理解清楚。其余则显而易见。

Bhagavatā saddhiṃ sammodiṃsūti khamanīyādīni pucchantā aññamaññaṃ samappavattamodā ahesuṃ. Yāya ca ‘‘kacci bhoto gotamassa khamanīyaṃ, kacci yāpanīyaṃ, appābādhaṃ, appātaṅkaṃ, balaṃ, lahuṭṭhānaṃ, phāsuvihāro’’tiādikāya kathāya sammodiṃsu, taṃ pītipāmojjasaṅkhātasammodajananato sammodituṃ arahato ca sammodanīyaṃ, atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ arahato saritabbabhāvato ca sāraṇīyaṃ. Suyyamānasukhato ca sammodanīyaṃ, anussariyamānasukhato sāraṇīyaṃ, tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti evaṃ anekehi pariyāyehi sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā pariyosāpetvā niṭṭhāpetvā yenatthena āgatā, taṃ pucchitukāmā ekamantaṃ nisīdiṃsu. Taṃ –

世尊同在时，彼等互相问候寒暄致意，彼此心生欢喜。因言说彼此问候敬重，是否可向世尊致以敬礼，是否能供养安慰，无伤、无恐惧，无力气衰弱，正直行止等表达欢喜，因由此欢喜生起，则欢喜当能被欢喜触发，且阿拉汉可悦纳欢迎。其意趣与语意皆甘甜悦耳，宜长久保持，持续流通，理应如同载舟护舵者般维护。喜乐安适时亦应欢喜，忆想着欢喜亦当如是，语意清净时亦宜欢喜，且其意义纯净，理应欢喜。以如此多种说法，宜欢喜、适欢喜、维护欢喜、圆满欢喜、终结欢喜。满怀欢喜坐下，欲提问者，

‘‘Na pacchato na purato, nāpi āsannadūrato;

“既非背后，亦非前方，亦非近处或远离，

Na passe nāpi paṭivāte, na cāpi oṇatuṇṇate’’ti. –

不可见，亦不可回避，也非趁机“偷窃”。”

Ādinā nayena maṅgalasuttavaṇṇanāyaṃ vuttameva.

这段话是关于《吉祥经》的引介部分，意即以适当的引领语而叙述。

Evaṃ ekamantaṃ nisinnā kho te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ – ‘‘kiṃ ta’’nti? ‘‘Sandissanti nu kho’’tiādi. Taṃ sabbaṃ uttānatthameva. Kevalañhettha brāhmaṇānaṃ brāhmaṇadhammeti desakālādidhamme chaḍḍetvā yo brāhmaṇadhammo, tasmiṃyeva. Tena hi brāhmaṇāti yasmā maṃ tumhe yācittha, tasmā brāhmaṇā suṇātha, sotaṃ odahatha, sādhukaṃ manasi karotha, yoniso manasi karotha. Tathā payogasuddhiyā suṇātha, āsayasuddhiyā sādhukaṃ manasi karotha. Avikkhepena suṇātha, paggahena sādhukaṃ manasi karothātiādinā nayena etesaṃ padānaṃ pubbe avuttopi adhippāyo veditabbo. Atha bhagavatā vuttaṃ taṃ vacanaṃ sampaṭicchantā ‘‘evaṃ bho’’ti kho te brāhmaṇamahāsālā bhagavato paccassosuṃ, bhagavato vacanaṃ abhimukhā hutvā assosuṃ. Atha vā paṭissuṇiṃsu. ‘‘Suṇātha sādhukaṃ manasi karothā’’ti vuttamatthaṃ kattukāmatāya paṭijāniṃsūti vuttaṃ hoti. Atha tesaṃ evaṃ paṭissutavataṃ bhagavā etadavoca – ‘‘kiṃ ta’’nti? ‘‘Isayo pubbakā’’tiādi.

于是，那时诸婆罗门大臣们同座而坐，对世尊称言：『这是何意呢？』『他们将来会相见吗？』等语。此所有言辞，皆为弘扬正义之用。唯有在此婆罗门众中，断弃说法时序和旧制，单宣讲称为婆罗门法的教义，此即为婆罗门法。由此得名婆罗门。既然你们曾向我请求故，当为婆罗门听闻者，请开耳顺耳，内心善念，理智思惟。以此如理净行而听，以纯净心思善念，勿起疑嫉，令心净摄，此等话语在前亦曾适当宣说。世尊说毕，你们诸婆罗门大臣喜悦接受，正对世尊听闻。又复听闻时，愿善念心思同护。如此复述之义，为使正作意说而为尔等复述。尔时，世尊问：『何谓「他们将来」？』答曰：『昔日者也』等。

§287

287. Tattha paṭhamagāthāya tāva saññatattāti sīlasaṃyamena saṃyatacittā. Tapassinoti indriyasaṃvaratapayuttā. Attadatthamacārisunti mantajjhenabrahmavihārabhāvanādiṃ attano atthaṃ akaṃsu. Sesaṃ pākaṭameva.

287. 此处第一偈『萨涅达塔迦』（Saṇkhata）意指守戒严谨，心与戒相应之义。称为‘持根修行者’，谓严守六根。谓有智慧者，修身法及禅定，以自利为自修根本。此义已明确显现。

§288

288. Dutiyagāthādīsupi ayaṃ saṅkhepavaṇṇanā – na pasū brāhmaṇānāsunti porāṇānaṃ brāhmaṇānaṃ pasū na āsuṃ, na te pasupariggahamakaṃsu. Na hiraññaṃ na dhāniyanti hiraññañca brāhmaṇānaṃ antamaso jatumāsakopi nāhosi , tathā vīhisāliyavagodhūmādi pubbaṇṇāparaṇṇabhedaṃ dhāniyampi tesaṃ nāhosi. Te hi nikkhittajātarūparajatā asannidhikārakāva hutvā kevalaṃ sajjhāyadhanadhaññā attano mantajjhenasaṅkhāteneva dhanena dhaññena ca samannāgatā ahesuṃ. Yo cāyaṃ mettādivihāro seṭṭhattā anugāmikattā ca brahmanidhīti vuccati, tañca brahmaṃ nidhimapālayuṃ sadā tassa bhāvanānuyogena.

288. 第二偈及以下简略说明：非谓婆罗门为畜生。古时婆罗门不为畜生，亦未施诸畜类所有。婆罗门无金银财富。其时也无五谷粮食等物。婆罗门乃弃生死形体接近生法者，仅以修禅定布施持戒为基本财富。此种以慈悲为修行依止，得名梵宝，常以善行为守护菩提法宝。

§289

289. Evaṃ vihārīnaṃ yaṃ nesaṃ pakataṃ āsi, yaṃ etesaṃ pakataṃ ete brāhmaṇe uddissa kataṃ ahosi. Dvārabhattaṃ upaṭṭhitanti ‘‘brāhmaṇānaṃ dassāmā’’ti sajjetvā tehi tehi dāyakehi attano attano gharadvāre ṭhapitabhattaṃ. Saddhāpakatanti saddhāya pakataṃ, saddhādeyyanti vuttaṃ hoti. Esānanti esantīti esā, tesaṃ esānaṃ, esamānānaṃ pariyesamānānanti vuttaṃ hoti. Dātaveti dātabbaṃ. Tadamaññisunti taṃ amaññiṃsu, taṃ dvāre sajjetvā ṭhapitaṃ bhattaṃ saddhādeyyaṃ pariyesamānānaṃ etesaṃ brāhmaṇānaṃ dātabbaṃ amaññiṃsu dāyakā janā, na tato paraṃ. Anatthikā hi te aññena ahesuṃ, kevalaṃ ghāsacchādanaparamatāya santuṭṭhāti adhippāyo.

289. 如此修行者已成所为，以上教义乃为诸婆罗门所作。其在门所置饭食，以布施者所持之饭食，愿示为婆罗门等。称为有信心之供，是为信护，亦称为可信之施。若不愿分享，即谓不愿舍弃。以信心所布施之食，施主放置于门，不问他人。此类务空义者，唯满足于草覆遮蔽，心足无所乏足，名为此中教法。

§290

290.Nānārattehīti nānāvidharāgarattehi vatthehi vicitrattharaṇatthatehi, sayanehi ekabhūmikadvibhūmikādipāsādavarehi. Āvasathehīti evarūpehi upakaraṇehi. Phītā janapadā raṭṭhā ekekappadesabhūtā janapadā ca keci keci sakalaraṭṭhā ca ‘‘namo brāhmaṇāna’’nti sāyaṃ pātaṃ brāhmaṇe deve viya namassiṃsu.

290. ‘‘南那卜惹帖’’乃指以多样礼仪及各式寝具及一及多床供养等高贵建筑。‘阿伐萨特’为此类辅助器具。散布于邦国，那里有人聚居，某些为诸邦邦都。每晚皆礼赞婆罗门，如礼拜诸天神一般。

§291

291. Te evaṃ namassiyamānā lokena avajjhā brāhmaṇā āsuṃ, na kevalañca avajjhā, ajeyyā vihiṃsitumpi anabhibhavanīyattā ajeyyā ca ahesuṃ. Kiṃ kāraṇā? Dhammarakkhitā, yasmā dhammena rakkhitā. Te hi pañca varasīladhamme rakkhiṃsu, ‘‘dhammo have rakkhati dhammacāri’’nti (jā. 1.10.102; 1.15.385) dhammarakkhitā hutvā avajjhā ajeyyā ca ahesunti adhippāyo. Na ne koci nivāresīti te brāhmaṇe kulānaṃ dvāresu sabbaso bāhiresu ca abbhantaresu ca sabbadvāresu yasmā tesu piyasammatesu varasīlasamannāgatesu mātāpitūsu viya ativissatthā manussā ahesuṃ, tasmā ‘‘idaṃ nāma ṭhānaṃ tayā na pavisitabba’’nti na koci nivāresi.

291. 那些受到世间人的敬礼而无所冒犯的婆罗门，不仅仅是不受侵害，更是不可征服、不可伤害者。其缘何故？乃因他们是法所护持者，因为他们受持法治。彼等守护五种崇高戒律，称道『法实护法者』，故称为法所护持者，既无所障碍，遂为无敌无畏之主。无有能加阻碍者，是婆罗门于家门之内外、外门之内、全门之内，无不受到他们所爱敬者中恪守崇高戒律者如同时所敬重的父母，故所谓『此地当敬之，不可入也』，无有能加妨阻者。

§292

292. Evaṃ dhammarakkhitā kuladvāresu anivāritā carantā aṭṭha ca cattālīsañcāti aṭṭhacattālīsaṃ vassāni kumārabhāvato pabhuti caraṇena komāraṃ brahmacariyaṃ cariṃsu te. Yepi brāhmaṇacaṇḍālā ahesuṃ, ko pana vādo brahmasamādīsūti evamettha adhippāyo veditabbo. Evaṃ brahmacariyaṃ carantā eva hi vijjācaraṇapariyeṭṭhiṃ acaruṃ brāhmaṇā pure, na abrahmacārino hutvā. Tattha vijjāpariyeṭṭhīti mantajjhenaṃ. Vuttañcetaṃ ‘‘so aṭṭhacattālīsa vassāni komāraṃ brahmacariyaṃ carati mante adhīyamāno’’ti (a. ni. 5.192). Caraṇapariyeṭṭhīti sīlarakkhaṇaṃ. ‘‘Vijjācaraṇapariyeṭṭhu’’ntipi pāṭho, vijjācaraṇaṃ pariyesituṃ acarunti attho.

292. 如是，作为法护持者而于家门不致阻拦，游行无碍。自幼起即修习童贞苦行，经历三十八载乃至四十八载。即便有婆罗门成为贱民，然此处应见其为法护持者之主宰。婆罗门当持戒苦行，非堕入非苦行者之境界，是谓智慧行为戒护持者。此由一段经中所譬如『彼于三十八载修习苦行之童贞，如学者之徴』。苦行行为即戒律持守。谓之智慧行为护持者，意谓行者寻求智慧行为者也。

§293

293. Yathāvuttañca kālaṃ brahmacariyaṃ caritvā tato paraṃ gharāvāsaṃ kappentāpi na brāhmaṇā aññamagamuṃ khattiyaṃ vā vessādīsu aññataraṃ vā, ye ahesuṃ devasamā vā mariyādā vāti adhippāyo. Tathā sataṃ vā sahassaṃ vā datvā napi bhariyaṃ kiṇiṃsu te, seyyathāpi etarahi ekacce kiṇanti. Te hi dhammena dāraṃ pariyesanti. Kathaṃ? Aṭṭhacattālīsaṃ vassāni brahmacariyaṃ caritvā brāhmaṇā kaññābhikkhaṃ āhiṇḍanti – ‘‘ahaṃ aṭṭhacattālīsa vassāni ciṇṇabrahmacariyo, yadi vayappattā dārikā atthi, detha me’’ti. Tato yassa vayappattā dārikā hoti, so taṃ alaṅkaritvā nīharitvā dvāre ṭhitasseva brāhmaṇassa hatthe udakaṃ āsiñcanto ‘‘imaṃ te, brāhmaṇa, bhariyaṃ posāvanatthāya dammī’’ti vatvā deti.

293. 如前所说，历经苦行约定时日后，虽有起居华屋安身，然婆罗门不前往他行种姓如武士、吠舍等，唯居于同等或受敬重者之中，此为他们主宰之表现。如是，尽管付出数百乃至千金，亦购配偶，如今亦有部分行此。胡为？彼等以法为依归而选择配偶。其理如何？历经三十八载苦行后，婆罗门指认为童贞修行者，说『我为三十八载童贞修行者，若有适龄童女在，愿示予我』。适龄之女如有，他则为之着饰并迎于门前，手持水盂，谓曰『此女为汝教养所宜，吾予汝』，遂交付之。

Kasmā pana te evaṃ ciraṃ brahmacariyaṃ caritvāpi dāraṃ pariyesanti, na yāvajīvaṃ brahmacārino hontīti? Micchādiṭṭhivasena. Tesañhi evaṃdiṭṭhi hoti – ‘‘yo puttaṃ na uppādeti, so kulavaṃsacchedakaro hoti, tato niraye paccatī’’ti. Cattāro kira abhāyitabbaṃ bhāyanti gaṇḍuppādo kikī kuntanī brāhmaṇāti. Gaṇḍuppādā kira mahāpathaviyā khayabhayena mattabhojino honti, na bahuṃ mattikaṃ khādanti. Kikī sakuṇikā ākāsapatanabhayena aṇḍassa upari uttānā seti. Kuntanī sakuṇikā pathavikampanabhayena pādehi bhūmiṃ na suṭṭhu akkamati. Brāhmaṇā kulavaṃsūpacchedabhayena dāraṃ pariyesanti. Āha cettha –

胡为即使经历苦行久远亦还觅配偶，而非终生独修？此乃邪见所致。其妄想谓『不生子者，必为家族断绝者，因而定堕地狱』。彼等恐惧四事不可无助者，即乳房胀痛、血瘤发作等妇疾；恐惧生命大地毁灭之灾；恐惧蛋鸟因天空风暴而蛋被吹落；及恐惧羽鸟因地震未能踏稳大地。婆罗门害怕家族断绝，故求得配偶。此中说曰——

‘‘Gaṇḍuppādo kikī ceva, kuntī brāhmaṇadhammiko;

『乳房胀痛，蛋鸟与之同；血瘤疾苦，婆罗门常在。

Ete abhayaṃ bhāyanti, sammūḷhā caturo janā’’ti.

此四事令婆罗门无畏，如是四人皆迷乱。』

Evaṃ dhammena dāraṃ pariyesitvāpi ca sampiyeneva saṃvāsaṃ saṅgantvā samarocayuṃ, sampiyeneva aññamaññaṃ pemeneva kāyena ca cittena ca missībhūtā saṅghaṭitā saṃsaṭṭhā hutvā saṃvāsaṃ samarocayuṃ, na appiyena na niggahena cāti vuttaṃ hoti.

如是，在依教法寻求配偶之后，彼此欢喜地同住，相亲相爱，身体和心意都柔和亲近，团结聚合，常相往来；彼此和睦相处，绝无憎恶和约束之意，这是教中所说。

§294

294. Evaṃ sampiyeneva saṃvāsaṃ karontāpi ca aññatra tamhāti, yo so utusamayo, yamhi samaye brāhmaṇī brāhmaṇena upagantabbā, aññatra tamhā samayā ṭhapetvā taṃ samayaṃ ututo virataṃ utuveramaṇiṃ pati bhariyaṃ, yāva puna so samayo āgacchati, tāva aṭṭhatvā antarāyeva. Methunaṃ dhammanti methunāya dhammāya. Sampadānavacanapattiyā kiretaṃ upayogavacanaṃ. Nāssu gacchantīti neva gacchanti. Brāhmaṇāti ye honti devasamā ca mariyādā cāti adhippāyo.

294. 即使彼此和睦相处，也有例外，谓此时间段内，必须安排婆罗门女与婆罗门男相会，若不在此期间而安排，则此期间他离开，断绝夫妻生活，阻塞间隔。所谓夫妻道理，是指夫妻之间的规矩。所用的赠予言辞及相处言语，如果是“没有去”的意思，即是不去。婆罗门则包括众天众和品行端正者，亦称统率。

§295

295. Avisesena pana sabbepi brahmacariyañca…pe… avaṇṇayuṃ. Tattha brahmacariyanti methunavirati. Sīlanti sesāni cattāri sikkhāpadāni. Ajjavanti ujubhāvo, atthato asaṭhatā amāyāvitā ca. Maddavanti mudubhāvo, atthato atthaddhatā anatimānitā ca. Tapoti indriyasaṃvaro. Soraccanti suratabhāvo sukhasīlatā appaṭikūlasamācāratā. Avihiṃsāti pāṇiādīhi avihesikajātikatā sakaruṇabhāvo. Khantīti adhivāsanakkhanti. Iccete guṇe avaṇṇayuṃ. Yepi nāsakkhiṃsu sabbaso paṭipattiyā ārādhetuṃ, tepi tattha sāradassino hutvā vācāya vaṇṇayiṃsu pasaṃsiṃsu.

295. 然而，严格来说，所有持梵行者皆戒除夫妻生活，以此为纯洁之生活。戒律为四戒全备。其性情正直，实事求是，无欺骗无垢污。性情温和柔顺，实效显著，无傲慢无不敬。修持精进，心念沉稳。意念专一，行为善良，无恶习。慈悲心肠，不伤害如手足者。忍耐力强，无怨无恨。此诸德行显其纯洁之身。若有人未能彻底遵行，智者见之，必用言辞指出，给予赞扬。

§296

296. Evaṃ vaṇṇentānañca yo nesaṃ…pe… nāgamā, yo etesaṃ brāhmaṇānaṃ paramo brahmā ahosi, brahmasamo nāma uttamo brāhmaṇo ahosi, daḷhena parakkamena samannāgatattā daḷhaparakkamo. Sa vāti vibhāvane vā-saddo, tena so evarūpo brāhmaṇoti tameva vibhāveti. Methunaṃ dhammanti methunasamāpattiṃ. Supinantepi nāgamāti supinepi na agamāsi.

296. 如此称赞者中，若有人被认为是婆罗门之最顶级者，即被称为“至高婆罗门”。此人具有坚强勇猛与坚定不移之精神。这里“vā”音声描述，即指其清晰明亮的声音。此谓为婆罗门者即此解释。夫妻道理指夫妻结合。睡眠者未到者即为“未至”。

§297

297. Tato tassa vattaṃ…pe… avaṇṇayuṃ. Imāya gāthāya navamagāthāya vuttaguṇeyeva ādiantavasena niddisanto devasame brāhmaṇe pakāseti. Te hi viññujātikā paṇḍitā tassa brahmasamassa brāhmaṇassa vattaṃ anusikkhanti pabbajjāya jhānabhāvanāya ca, te ca ime brahmacariyādiguṇe paṭipattiyā eva vaṇṇayantīti. Te sabbepi brāhmaṇā pañcakanipāte doṇasutte (a. ni. 5.192) vuttanayeneva veditabbā.

297. 其后又论述其行为纯洁之美德。此由第九偈歌开篇，示现婆罗门及天人均有此种品德。他们是智慧之众，追随此婆罗门的行为准则，习学出家、禅定等。此等婆罗门皆见于《五集律藏》中的《多那经》中，可予以验证。

§298

298. Idāni mariyāde brāhmaṇe dassento āha – ‘‘taṇḍulaṃ sayana’’nti. Tassattho – tesu ye honti mariyādā, te brāhmaṇā sace yaññaṃ kappetukāmā honti, atha āmakadhaññapaṭiggahaṇā paṭiviratattā nānappakārakaṃ taṇḍulañca, mañcapīṭhādibhedaṃ sayanañca, khomādibhedaṃ vatthañca, gosappitilatelādibhedaṃ sappitelañca yāciya dhammena, ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti evaṃ vuttena uddissaṭhānasaṅkhātena dhammena yācitvā, atha yo yaṃ icchati dātuṃ, tena taṃ dinnataṇḍulādiṃ samodhānetvā saṃkaḍḍhitvā. ‘‘Samudānetvā’’tipi pāṭho, ekoyevattho. Tato yaññamakappayunti tato gahetvā dānamakaṃsu .

298. 当时，以显现婆罗门之尊重为例，先言“饭为床具”。此意指在尊重者中，若有愿行祭祀者，则不使用未授权的食物如生饭等；并避免破坏床铺和衣物，如席子等。以此出于尊敬道理，以正当言辞请求，并以圣者之名义行求。若对方愿意给予，便以适当方式接受，将赐予的饭食及床具整理收藏。据此进行祭祀，之后理应接受捐赠。

§299

299. Karontā ca evametasmiṃ upaṭṭhitasmiṃ dānasaṅkhāte yaññasmiṃ nāssu gāvo haniṃsu te, na te gāviyo haniṃsu. Gāvīmukhena cettha sabbapāṇā vuttāti veditabbā. Kiṃkāraṇā na haniṃsūti? Brahmacariyādiguṇayuttattā. Apica visesato yathā mātā…pe… nāssu gāvo haniṃsu te. Tattha yāsu jāyanti osadhāti yāsu pittādīnaṃ bhesajjabhūtā pañca gorasā jāyanti.

凡在此施舍仪式中为实施施舍而护持者，若没有杀害牛者，此等人非从事杀牛者。然以牛为首者，在此一切众生皆应知也。何故不可杀害牛者？因其具持梵行等品德。且特别如母亲者……若无杀害牛者。于此，在那些因牛而生的药草中，牛痢等疾病之药有五种牛草。

§300

300.Annadātiādīsu yasmā pañca gorase paribhuñjantānaṃ khudā vūpasammati, balaṃ vaḍḍhati, chavivaṇṇo vippasīdati, kāyikamānasikaṃ sukhaṃ uppajjati , tasmā annadā baladā vaṇṇadā sukhadā cetāti veditabbā. Sesamettha uttānatthameva.

由施食等起因，因五种牛草而受用者，饥饿得以平息，力量增长，肤色均匀明净，身心产生安乐。故此施食者，为力之赐、色之赐、乐之赐，此理应当知。其余此处至上者亦同。

§301

301. Evaṃ te yaññesu gāvo ahanantā puññappabhāvānuggahitasarīrā sukhumālā…pe… sukhamedhittha yaṃ pajā. Tattha sukhumālā mudutaluṇahatthapādāditāya, mahākāyā ārohapariṇāhasampattiyā, vaṇṇavanto suvaṇṇavaṇṇatāya saṇṭhānayuttatāya ca, yasassino lābhaparivārasampadāya. Sehi dhammehīti sakehi cārittehi. Kiccākiccesu ussukāti kiccesu ‘‘idaṃ kātabbaṃ’’, akiccesu ‘‘idaṃ na kātabba’’nti ussukkamāpannā hutvāti attho. Evaṃ te porāṇā brāhmaṇā evarūpā hutvā dassanīyā pasādanīyā lokassa paramadakkhiṇeyyā imāya paṭipattiyā yāva loke avattiṃsu, tāva vigataītibhayupaddavā hutvā nānappakārakaṃ sukhaṃ edhittha pāpuṇi, sukhaṃ vā edhittha sukhaṃ vuḍḍhiṃ agamāsi. Ayaṃ pajāti sattalokaṃ nidasseti.

如是，彼等在施祭典礼时不杀牛，其受功德熏染身心柔软细腻……在此享受安乐者，即此人民。此中柔软细微、泥洹手足所触之处，体魄广大、作状变异，具色泽、光彩金色，且结合稳固，享有名声及利益之众，生活繁荣富饶，以此等善行与德业而著称。如是，当作之事已萌发，未作之事已禁绝，心中乐于善行、厌弃不善。诸古婆罗门如是修习，具见可敬、可信赖、众生极乐敬重，依此行为而累生于世间，遂得远离危害苦难之安乐，增长安乐。斯生种显示七界之义。

§302-3

302-3. Kālaccayena pana sambhinnamariyādabhāvaṃ āpajjitukāmānaṃ tesaṃ āsi vipallāso…pe… bhāgaso mite. Tattha vipallāsoti viparītasaññā. Aṇuto aṇunti lāmakaṭṭhena parittaṭṭhena appassādaṭṭhena aṇubhūtato kāmaguṇato uppannaṃ jhānasāmaññanibbānasukhāni upanidhāya saṅkhyampi anupagamanena aṇuṃ kāmasukhaṃ, lokuttarasukhaṃ vā upanidhāya aṇubhūtato attanā paṭiladdhalokiyasamāpattisukhato aṇuṃ appakatopi appakaṃ kāmasukhaṃ disvāti adhippāyo. Rājino cāti rañño ca. Viyākāranti sampattiṃ. Ājaññasaṃyutteti assājānīyasaṃyutte. Sukateti dārukammalohakammena suniṭṭhite. Cittasibbaneti sīhacammādīhi alaṅkaraṇavasena citrasibbane. Nivesaneti gharavatthūni. Niveseti tattha patiṭṭhāpitagharāni. Vibhatteti āyāmavitthāravasena vibhattāni. Bhāgaso miteti aṅgaṇadvārapāsādakūṭāgārādivasena koṭṭhāsaṃ koṭṭhāsaṃ katvā mitāni. Kiṃ vuttaṃ hoti? Tesaṃ brāhmaṇānaṃ aṇuto aṇusaññitaṃ kāmasukhañca rañño byākārañca alaṅkatanāriyo ca vuttappakāre rathe ca nivesane nivese ca disvā dukkhesuyeva etesu vatthūsu ‘‘sukha’’nti pavattattā pubbe pavattanekkhammasaññāvipallāsasaṅkhātā viparītasaññā āsi.

然有些欲失礼节者，怨望事起，则颠倒误解……如王妃般体态。彼所谓颠倒者，即感知反转。以针线作韧，摇子作防护，安静中生起之感，因欲乐而生之得失禅定及平等涅槃之乐相较，较不及者即较少无常之欲乐。『王』译为『君主』。『财富』谓盛事美器完善。『心炽燃』即狮皮饰物等装饰似火焰。『宅舍』指房屋器物。『分别』乃大小长度分割。『财富盛大』即院落门厅屋阁众属，按大小划分为单位。言已甚者：此等婆罗门虽有微少欲乐及王室装饰其物，人亦建庙置座，观之为乐，然以此等所乐之地，乃痛苦之源，故前生起退出世道之错误念头，感知颠倒也。

§304

304. Te evaṃ viparītasaññā hutvā gomaṇḍalaparibyūḷhaṃ…pe… brāhmaṇā. Tattha gomaṇḍalaparibyūḷhanti goyūthehi parikiṇṇaṃ. Nārīvaragaṇāyutanti varanārīgaṇasaṃyuttaṃ. Uḷāranti vipulaṃ . Mānusaṃ bhoganti manussānaṃ nivesanādibhogavatthuṃ. Abhijjhāyiṃsūti ‘‘aho vatidaṃ amhākaṃ assā’’ti taṇhaṃ vaḍḍhetvā abhipatthayamānā jhāyiṃsu.

于是此等持颠倒观念者，围绕牛群之处密布……彼等为婆罗门。所谓围绕牛群者，即众牛所在之地。妇女群众即合女众。『广大』为广大之意。人间所享者，如人类之居所享用也。彼等起贪欲如谓『啊哉，我之牛群』，贪欲增长，意有所向而作深入思惟。

§305

305. Evaṃ abhijjhāyantā ca ‘‘ete manussā sunhātā suvilittā kappitakesamassū āmuttamaṇiābharaṇā pañcahi kāmaguṇehi paricārenti, mayaṃ pana evaṃ tehi namassiyamānāpi sedamalakiliṭṭhagattā parūḷhakacchanakhalomā bhogarahitā paramakāruññataṃ pattā viharāma. Ete ca hatthikkhandhaassapiṭṭhisivikāsuvaṇṇarathādīhi vicaranti, mayaṃ pādehi. Ete dvibhūmikādipāsādatalesu vasanti, mayaṃ araññarukkhamūlādīsu. Ete ca gonakādīhi attharaṇehi atthatāsu varaseyyāsu sayanti, mayaṃ taṭṭikācammakhaṇḍādīni attharitvā bhūmiyaṃ. Ete nānārasāni bhojanāni bhuñjanti, mayaṃ uñchācariyāya yāpema. Kathaṃ nu kho mayampi etehi sadisā bhaveyyāmā’’ti cintetvā ‘‘dhanaṃ icchitabbaṃ, na sakkā dhanarahitehi ayaṃ sampatti pāpuṇitu’’nti ca avadhāretvā vede bhinditvā dhammayutte purāṇamante nāsetvā adhammayutte kūṭamante ganthetvā dhanatthikā okkākarājānamupasaṅkamma sotthivacanādīni payuñjitvā ‘‘amhākaṃ, mahārāja, brāhmaṇavaṃse paveṇiyā āgataṃ porāṇamantapadaṃ atthi, taṃ mayaṃ ācariyamuṭṭhitāya na kassaci bhaṇimhā, taṃ mahārājā sotumarahatī’’ti ca vatvā assamedhādiyaññaṃ vaṇṇayiṃsu. Vaṇṇayitvā ca rājānaṃ ussāhentā ‘‘yaja, mahārāja, evaṃ pahūtadhanadhañño tvaṃ, natthi te yaññasambhāravekallaṃ, evañhi te yajato sattakulaparivaṭṭā sagge uppajjissantī’’ti avocuṃ. Tena nesaṃ taṃ pavattiṃ dassento āha bhagavā ‘‘te tattha mante…pe… bahu te dhana’’nti.

由此起贪欲，彼等谓：『此人类贤士，头发清洁饰以宝石，五欲随侍，然我们则肤色污浊、毛发粗乱，生活贫苦。彼等骑象之队，若在行走，我等仅步履而行。彼辈居于双层屋檐之贵庙，我等栖于荒野树下。彼等卧于金镯椅榻，我等睡于茅草泥地。彼辈食种种美味佳肴，我等依守苦行。何以我等不得与其等相似？』思虑间生贪欲，言『应当寻求财富，若贫无财，难得此等生活。』遂破戒律，扰乱法制，既不废止旧戒律，又违背戒律新章，子民中离弃正法，前来求问王，陈述状况。王问答之间，赞叹彼等有大量财富，言若恭敬供献祭祀，众生随其福报，将得升天。佛陀作证此等议论曰：『于此宴会……众多财产，皆可享受。』

Tattha tatthāti tasmiṃ, yaṃ bhogamabhijjhāyiṃsu, tannimittanti vuttaṃ hoti. Nimittatthe hi etaṃ bhummavacanaṃ. Tadupāgamunti tadā upāgamuṃ. Pahūtadhanadhaññosīti pahūtadhanadhañño bhavissasi, abhisamparāyanti adhippāyo. Āsaṃsāyañhi anāgatepi vattamānavacanaṃ icchanti saddakovidā. Yajassūti yajāhi. Vittaṃ dhananti jātarūpādiratanameva vittikāraṇato vittaṃ, samiddhikāraṇato dhananti vuttaṃ. Atha vā vittanti vittikāraṇabhūtameva ābharaṇādi upakaraṇaṃ, yaṃ ‘‘pahūtavittūpakaraṇo’’tiādīsu (dī. ni. 1.331) āgacchati. Dhananti hiraññasuvaṇṇādi. Kiṃ vuttaṃ hoti? Te brāhmaṇā mante ganthetvā tadā okkākaṃ upāgamuṃ. Kinti? ‘‘Mahārāja, bahū te vittañca dhanañca, yajassu, āyatimpi pahūtadhanadhañño bhavissasī’’ti.

那里，“tatthāti” 表示「在此即在此」，即指「所贪求的财物」是他们贪求的对象，此即所谓的「缘」。关于缘起之义，称作「缘事」。当时有人前来，对他说「当时已来」，即早已到来。所谓「富有财产者」是指将来会成为富有财产者，乘愿再来。对于未来愿望，有时即使是现在正在发生的事情，熟知语言的人也想要表达。所谓「yajasūti」是「yajāhi」之根，即供养。财物、财富，是指因生有形的世俗爱着而生的财富，应说是财富；因成就而生，应说是财富。或者说财物，作为财富的组成部分，是指首饰等器物，这门类称为「富有财产的器具」，出自《中部》。财富则包括金银、黄金等。那些婆罗门和议士过去确实前往，奉献祭品。当时的语义如何？他说：「大王，您将有许多财富和财产，应当供养，到时必将成为富有财产的人。」

§306

306. Evaṃ kāraṇaṃ vatvā saññāpentehi tato ca rājā…pe… adā dhanaṃ. Tattha saññattoti ñāpito. Rathesabhoti mahārathesu khattiyesu akampiyaṭṭhena usabhasadiso. ‘‘Assamedha’’ntiādīsu assamettha medhantīti assamedho, dvīhi pariyaññehi yajitabbassa ekavīsatiyūpassa ṭhapetvā bhūmiñca purise ca avasesasabbavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Purisamettha medhantīti purisamedho, catūhi pariyaññehi yajitabbassa saddhiṃ bhūmiyā assamedhe vuttavibhavadakkhiṇassa yaññassetaṃ adhivacanaṃ. Sammamettha pāsantīti sammāpāso, divase divase sammaṃ khipitvā tassa patitokāse vediṃ katvā saṃhārimehi yūpādīhi sarassatinadiyā nimuggokāsato pabhuti paṭilomaṃ gacchantena yajitabbassa satrayāgassetaṃ adhivacanaṃ. Vājamettha pivantīti vājapeyyo. Ekena pariyaññena sattarasahi pasūhi yajitabbassa beluvayūpassa sattarasakadakkhiṇassa yaññassetaṃ adhivacanaṃ. Natthi ettha aggaḷāti niraggaḷo, navahi pariyaññehi yajitabbassa saddhiṃ bhūmiyā ca purisehi ca assamedhe vuttavibhavadakkhiṇassa sabbamedhapariyāyanāmassa assamedhavikappassetaṃ adhivacanaṃ. Sesamettha pākaṭameva.

306. 述说了因缘后，用词「saññāpenti」表示「陈述、说明」。所谓「rathesabha」是在大车中的武士，喻指不可动摇的贵族战士。有关「Assamedha」等词，是说献祭时，将二十一只祭牲安置于祭坛，表示整个区域及其居民分布界线，不可越界，称为祭坛界界定语。所谓「Purisamedha」是四只祭牲，祭献时将界限与前述大祭坛连结，界定范围。所谓「Sammamedha」意为「正取」，每日规范献祭，守护祭坛，使用祭桩和祭河，称为赴祭常规。所谓「Vājameta」指饮稻乳酒，亦用于祭祀。一次献祭有七十七只牲畜，祭坛用细沙界定范围及礼物。这里并无「aggaḷa」和「niraggaḷa」之别。借助九层祭界，祭对象和居民分布的统称，是名为「Assamedha仪式的界限观设」。已说明了这祭祀的定义和范围。

§307-8

307-8. Idāni yaṃ vuttaṃ ‘‘brāhmaṇānamadā dhana’’nti, taṃ dassento ‘‘gāvo sayanañcā’’ti gāthādvayamāha. So hi rājā ‘‘dīgharattaṃ lūkhāhārena kilantā pañca gorase paribhuñjantū’’ti nesaṃ sapuṅgavāni goyūthāneva adāsi, tathā ‘‘dīgharattaṃ thaṇḍilasāyitāya thūlasāṭakanivāsanena ekaseyyāya pādacārena rukkhamūlādivāsena ca kilantā gonakādiatthatavarasayanādīsu sukhaṃ anubhontū’’ti nesaṃ mahagghāni sayanādīni ca adāsi. Evametaṃ nānappakārakaṃ aññañca hiraññasuvaṇṇādidhanaṃ adāsi. Tenāha bhagavā – ‘‘gāvo sayanañca vatthañca…pe… brāhmaṇānamadā dhana’’nti.

307-8. 现在所述「婆罗门赠与财富」一事，揭示为两句偈颂曰「牛与床榻」。即君王说：「长年因粗糙的食物劳苦度日，乃至用谷秸喂养五头牛群」，视若贤士，给予牛群居地。又说：「长期因为树枝等床具粗糙不舒适，只有单人床，睡榻与脚凳均由树根等制成，牛牧甚至在牛舍内享有安乐」，给了豪华的榻具。如此给予各种珍宝，包含金银财物。于是世尊说：「牛与卧榻及床具……婆罗门赠送的财物」，作此说明。

§309-10

309-10. Evaṃ tassa rañño santikā te ca tattha…pe… puna mupāgamuṃ. Kiṃ vuttaṃ hoti? Tassa rañño santikā te brāhmaṇā tesu yāgesu dhanaṃ labhitvā dīgharattaṃ divase divase evameva ghāsacchādanaṃ pariyesitvā nānappakārakaṃ vatthukāma sannidhiṃsamarocayuṃ. Tato tesaṃ icchāvatiṇṇānaṃ khīrādipañcagorasassādavasena rasataṇhāya otiṇṇacittānaṃ ‘‘khīrādīnipi tāva gunnaṃ sādūni, addhā imāsaṃ maṃsaṃ sādutaraṃ bhavissatī’’ti evaṃ maṃsaṃ paṭicca bhiyyo taṇhā pavaḍḍhatha. Tato cintesuṃ – ‘‘sace mayaṃ māretvā khādissāma, gārayhā bhavissāma, yaṃnūna mante gantheyyāmā’’ti. Atha punapi vedaṃ bhinditvā tadanurūpe te tattha mante ganthetvā te brāhmaṇā tannimittaṃ kūṭamante ganthetvā okkākarājānaṃ puna upāgamiṃsu. Imamatthaṃ bhāsamānā ‘‘yathā āpo ca…pe… bahu te dhana’’nti.

309-10. 于是，国王所在之处，那些婆罗门，在此得到了财富。他们在各祭祀场所日日寻找茅草覆盖之地，聚集众多不同的衣服物品。因他们的欲望被满足，因喝用牛奶等五种美味，内心的贪求愈加增长。于是他们想着：「如果杀死我们，食用其肉，必然臃肿肥胖，正应前往祭祀场所。」继而他们将谷仓打开，遵照所定仪轨前往祭祀，祭士们为此建造祭坛，向王陛下报告。此时他们述说：「如水澈净、……你将拥有众多财富」等内容。

Kiṃ vuttaṃ hoti? Amhākaṃ, mahārāja, mantesu etadāgataṃ yathā āpo hatthadhovanādisabbakiccesu pāṇīnaṃ upayogaṃ gacchati, natthi tesaṃ tatonidānaṃ pāpaṃ. Kasmā? Yasmā parikkhāro so hi pāṇinaṃ, upakaraṇatthāya uppannoti adhippāyo. Yathā cāyaṃ mahāpathavī gamanaṭṭhānādisabbakiccesu kahāpaṇasaṅkhātaṃ hiraññaṃ suvaṇṇarajatādibhedaṃ dhanaṃ, yavagodhūmādibhedaṃ dhāniyañca, saṃvohārādisabbakiccesu upayogaṃ gacchati, evaṃ gāvo manussānaṃ sabbakiccesu upayogagamanatthāya uppannā. Tasmā etā hanitvā nānappakārake yāge yajassu bahu te vittaṃ, yajassu bahu te dhananti.

所言为何？尊贵的大王，关于当时的祭祀，是如乎水用于洗涤手足等诸多使用，无污秽。何以故？因其为手部清洁器具，用于辅助，因此是财富。据此，此大地上用于道路以及行进使用的各类必需品，如金银珠宝、谷物和粮食，皆为财富之用。正如牛为人类所用，以辅助各项事务一样。故此，祭祀中杀牛所得的丰富财物，确实是宝贵财富。

§311-12

311-12. Evaṃ purimanayeneva tato ca rājā…pe… aghātayi, yaṃ tato pubbe kañci sattaṃ na pādā…pe… ghātayi. Tadā kira brāhmaṇā yaññāvāṭaṃ gāvīnaṃ pūretvā maṅgalausabhaṃ bandhitvā rañño mūlaṃ netvā ‘‘mahārāja, gomedhayaññaṃ yajassu, evaṃ te brahmalokassa maggo visuddho bhavissatī’’ti āhaṃsu. Rājā katamaṅgalakicco khaggaṃ gahetvā puṅgavena saha anekasatasahassā gāvo māresi. Brāhmaṇā yaññāvāṭe maṃsāni chinditvā khādiṃsu, pītakodātarattakambale ca pārupitvā māresuṃ. Tadupādāya kira gāvo pārute disvā ubbijjanti. Tenāha bhagavā – ‘‘na pādā…pe… ghātayī’’ti.

311-12. 在此之前的祭祀仪式完成后，国王又派人赴会……他们把已死的牛群聚集，一共杀死了约七百头，无足坏牛则不杀。那时婆罗门以祭坛为界，把牛群安置妥当，扎起吉祥的序幕，以此祈愿「愿此牛献祭仪式，通向天界之路，将得净化」。国王拿起刀，带领英勇者屠杀百头以上的牛。祭祀者将牛肉分食，披着黄赤色的袈裟安坐而吃。牛奶如泉涌，看见牛奶滋长。佛陀从此说起「未坏之足……」之语。

§313

313.Tato devāti evaṃ tasmiṃ rājini gāviyo ghātetumāraddhe atha tadanantarameva taṃ goghātakaṃ disvā ete cātumahārājikādayo devā ca, pitaroti brāhmaṇesu laddhavohārā brahmāno ca, sakko devānamindo ca, pabbatapādanivāsino dānavayakkhasaññitā asurarakkhasā ca ‘‘adhammo adhammo’’ti evaṃ vācaṃ nicchārentā ‘‘dhi manussā, dhi manussā’’ti ca vadantā pakkanduṃ. Evaṃ bhūmito pabhuti so saddo muhuttena yāva brahmalokā agamāsi, ekadhikkāraparipuṇṇo loko ahosi. Kiṃ kāraṇaṃ? Yaṃ satthaṃ nipatī gave, yasmā gāvimhi satthaṃ nipatīti vuttaṃ hoti.

313. 然后天众见当时国王准备屠杀牛羊牲畜，紧接着这些杀牛者出现时，四大王及天众、先人、婆罗门及婆罗门教祭司、梵天、萨咖天帝、居于山脚之捐赠亚卡鬼神和非人魔鬼群等，纷纷发出“邪恶，邪恶”的责骂之语，并且呼唤人们说“醒悟吧人类，醒悟吧人类”。如此声音诤议传布，瞬间传播至梵天界，整个世界充满了争执之声。一切纷争何以生起？缘于所杀之牲畜，被认为杀害了它们的主宰。

§314

314. Na kevalañca devādayo pakkanduṃ, ayamaññopi loke anattho udapādi – ye hi te tayo rogā pure āsuṃ, icchā anasanaṃ jarā, kiñci kiñcideva patthanataṇhā ca khudā ca paripākajarā cāti vuttaṃ hoti. Te pasūnañca samārambhā, aṭṭhānavutimāgamuṃ, cakkhurogādinā bhedena aṭṭhanavutibhāvaṃ pāpuṇiṃsūti attho.

314. 不仅天众等纷纷责骂，世间亦因此产生了害处与灾难——古时有三种疾病流行，即渴望饮食、老苦、及饥饿导致的恶疾。它们都是由生病带来的苦痛，此外亦有各种渴求及饥饿现象被称作成熟的老病。这些疾病作为灾祸开始在人间蔓延，造成了诸多眼疾等八十种疾病的发作和变异。

§315

315. Idāni bhagavā taṃ pasusamārambhaṃ nindanto āha ‘‘eso adhammo’’ti. Tassattho eso pasusamārambhasaṅkhāto kāyadaṇḍādīnaṃ tiṇṇaṃ daṇḍānaṃ aññataradaṇḍabhūto dhammato apetattā adhammo okkanto ahu, pavatto āsi, so ca kho tato pabhuti pavattattā purāṇo, yassa okkamanato pabhuti kenaci pādādinā ahiṃsanato adūsikāyo gāvo haññanti. Yā ghātentā dhammā dhaṃsanti cavanti parihāyanti yājakā yaññayājino janāti.

315. 现在世尊责备这放牧牲畜的行为，说“此为不正”。缘于兽类养殖损害身体、刑罚诸般三种范畴中某种刑法，被视为违背法则的不正行为，遂生恶行，由此而起的纷争，也因此成为古往今来由不杀害而未染污的牛羊遭受杀害的原因。那些杀戮的行为毁坏法则，破坏、遗弃供养和祭祀者的福德。

§316

316.Evameso aṇudhammoti evaṃ eso lāmakadhammo hīnadhammo, adhammoti vuttaṃ hoti. Yasmā vā ettha dānadhammopi appako atthi , tasmā taṃ sandhāyāha ‘‘aṇudhammo’’ti. Porāṇoti tāva cirakālato pabhuti pavattattā porāṇo. Viññūhi pana garahitattā viññūgarahitoti veditabbo. Yasmā ca viññugarahito, tasmā yattha edisakaṃ passati, yājakaṃ garahatī jano. Kathaṃ? ‘‘Abbudaṃ brāhmaṇehi uppāditaṃ, gāvo vadhitvā maṃsaṃ khādantī’’ti evamādīni vatvāti ayamettha anussavo.

316. 此种行为名为违背法理、不正之恶行，因其亦不足以称为布施法，所以被称作次货之恶行。所谓“古老”，即此恶行历史悠久。所谓“贤达”，是指被智者所厌弃。赖由此厌弃，所杀牛羊之主家即供养者也为人所轻视。何以故？谓“婆罗门由此罪恶生厌弃，杀害牛羊者食其肉”等语，皆为此事之传述。

§317

317.Evaṃ dhamme viyāpanneti evaṃ porāṇe brāhmaṇadhamme naṭṭhe. ‘‘Viyāvatte’’tipi pāṭho, viparivattitvā aññathā bhūteti attho. Vibhinnā suddavessikāti pubbe samaggā viharantā suddā ca vessā ca te vibhinnā. Puthū vibhinnā khattiyāti khattiyāpi bahū aññamaññaṃ bhinnā. Patiṃ bhariyāvamaññathāti bhariyā ca gharāvāsatthaṃ issariyabale ṭhapitā puttabalādīhi upetā hutvā patiṃ avamaññatha, paribhavi avamaññi na sakkaccaṃ upaṭṭhāsi.

317. 如此事态在众生间广泛流布，亦在古老婆罗门法中不能无存。“广为流传”之意，是指文句被颠倒变异，且含不同义理。所谓“各系不同”，昔日生活和谐的纯净婆罗门与划分族系的婆罗门各有差别。贵族之间亦多分裂。丈夫与妻子互不尊重，为家室安稳而由夫权、子权所压制。妻妾不敬重丈夫，夫妻相处不和睦，缺乏相互支持。

§318

318. Evaṃ aññamaññaṃ vibhinnā samānā khattiyā brahmabandhū ca…pe… kāmānaṃ vasamanvagunti. Khattiyā ca brāhmaṇā ca ye caññe vessasuddā yathā saṅkaraṃ nāpajjanti, evaṃ attano attano gottena rakkhitattā gottarakkhitā. Te sabbepi taṃ jātivādaṃ niraṃkatvā, ‘‘ahaṃ khattiyo, ahaṃ brāhmaṇo’’ti etaṃ sabbampi nāsetvā pañcakāmaguṇasaṅkhātānaṃ kāmānaṃ vasaṃ anvaguṃ āsattaṃ pāpuṇiṃsu, kāmahetu na kiñci akattabbaṃ nākaṃsūti vuttaṃ hoti.

318. 如此彼此分裂的贵族与婆罗门……（略前文重复）……欲望得不到满足，贵族与婆罗门等族群之间虽不生争斗，彼此守护各自族系，亦即现今俗说“我是贵族，我是婆罗门”之说，然却不否认这些争论。最终他们陷于对五种欲乐的贪求，尽管无所仇恨，却陷入诸欲网罗之中，谓此无所为害、未加害之因缘也。

Evamettha bhagavā ‘‘isayo pubbakā’’tiādīhi navahi gāthāhi porāṇānaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsitvā ‘‘yo nesaṃ paramo’’ti gāthāya brahmasamaṃ, ‘‘tassa vattamanusikkhantā’’ti gāthāya devasamaṃ, ‘‘taṇḍulaṃ sayana’’ntiādikāhi catūhi gāthāhi mariyādaṃ, ‘‘tesaṃ āsi vipallāso’’tiādīhi sattarasahi gāthāhi sambhinnamariyādaṃ, tassa vippaṭipattiyā devādīnaṃ pakkandanādidīpanatthañca dassetvā desanaṃ niṭṭhāpesi. Brāhmaṇacaṇḍālo pana idha avuttoyeva. Kasmā? Yasmā vipattiyā akāraṇaṃ. Brāhmaṇadhammasampattiyā hi brahmasamadevasamamariyādā kāraṇaṃ honti, vipattiyā sambhinnamariyādo. Ayaṃ pana doṇasutte (a. ni. 5.192) vuttappakāro brāhmaṇacaṇḍālo brāhmaṇadhammavipattiyāpi akāraṇaṃ. Kasmā? Vipanne dhamme uppannattā. Tasmā taṃ adassetvāva desanaṃ niṭṭhāpesi. Etarahi pana sopi brāhmaṇacaṇḍālo dullabho. Evamayaṃ brāhmaṇānaṃ dhammo vinaṭṭho. Tenevāha doṇo brāhmaṇo – ‘‘evaṃ sante mayaṃ, bho gotama, brāhmaṇacaṇḍālampi na pūremā’’ti. Sesamettha vuttanayameva.

如是，世尊以九则诗偈宣说古时诸婆罗门之所言，从“此今以前”起，乃古旧婆罗门赞唱其人品的诗偈，以“谁者为最上”为偈，表明其等等于梵；以“现行相执”为偈，示其等如天人；以“四诗偈如“T种子、床榻”等，明其所持尊重；又以十七十七偈如“其有颠倒”等，宣示其尊重已破；此外，借其错误行为，启示说法，显示驱逐诸天等之由。然婆罗门差役在此即因其错误行为而生。当何故？因婆罗门法之具足是尊重如天之因，而错误行为即尊重破坏。此为《毒经》中所说之婆罗门差役亦因婆罗门法之错误而无法避免。何故？因错误行为已生。是故世尊不见而宣示经文。此时，婆罗门差役极难得遇。此则婆罗门法所灭尽。是故有毒婆罗门言：“在此当中，佛陀，如是，我等亦未能圆满婆罗门差役。”以上即此经之记述。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注释·胜义光明》

Suttanipāta-aṭṭhakathāya brāhmaṇadhammikasuttavaṇṇanā niṭṭhitā. · 《经集》注中《婆罗门法经》的解释完毕。

8. Dhammasutta-(nāvāsutta)-vaṇṇanā八、《法经》（《船经》）解释

§319

319.Yasmāhi dhammanti dhammasuttaṃ, ‘‘nāvāsutta’’ntipi vuccati. Kā uppatti? Idaṃ suttaṃ āyasmantaṃ sāriputtattheraṃ ārabbha vuttaṃ. Ayamettha saṅkhepo, vitthāro pana dvinnaṃ aggasāvakānaṃ uppattito pabhuti veditabbo. Seyyathidaṃ – anuppanne kira bhagavati dve aggasāvakā ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramiyo pūretvā devaloke nibbattā. Tesaṃ paṭhamo cavitvā rājagahassa avidūre upatissagāmo nāma brāhmaṇānaṃ bhogagāmo atthi, tattha saṭṭhiadhikapañcakoṭisatadhanavibhavassa gāmasāmino brāhmaṇassa rūpasārī nāma brāhmaṇī, tassā kucchiyaṃ paṭisandhiṃ aggahesi. Dutiyo tassevāvidūre kolitagāmo nāma brāhmaṇānaṃ bhogagāmo atthi. Tattha tathārūpavibhavasseva gāmasāmino brāhmaṇassa moggallānī nāma brāhmaṇī, tassā kucchiyaṃ taṃ divasameva paṭisandhiṃ aggahesi. Evaṃ tesaṃ ekadivasameva paṭisandhiggahaṇañca gabbhavuṭṭhānañca ahosi. Ekadivaseyeva ca nesaṃ ekassa upatissagāme jātattā upatisso, ekassa kolitagāme jātattā kolitoti nāmamakaṃsu.

319.此法者，即佛法之经文也，谓为“非经”。何以故？此经为长老沙利弗所说。此处略述，而详细应从两位上座弟子之由来求见。譬如，谓未发生之前，世尊有两弟子，各积无量百千劫波罗蜜具足，乃化生天界。其一离去后，于境域不远名为鬘迟娑伽摩之地，有婆罗门享乐之乡，有婆罗门夫人名曰如意宝，其建帐亟续。第二亦在相距不远名为拘利多之地婆罗门享乐乡，有婆罗门夫人名曰牟迦落那，其亦于同日续建帐篷。如此，两人同日议约聚居，同日胎生。其一名鬘迟娑伽摩乡为“乌帷索”，其一名拘利多乡为“拘利徒”。

Te sahapaṃsuṃ kīḷantā sahāyakā anupubbena vuḍḍhiṃ pāpuṇiṃsu, ekamekassa ca pañcapañcamāṇavakasatāni parivārā ahesuṃ. Te uyyānaṃ vā nadītitthaṃ vā gacchantā saparivārāyeva gacchanti. Eko pañcahi suvaṇṇasivikāsatehi, dutiyo pañcahi ājaññarathasatehi. Tadā ca rājagahe kālānukālaṃ giraggasamajjo nāma hoti. Sāyanhasamaye nagaravemajjhe yattha sakalaaṅgamagadhavāsino abhiññātā khattiyakumārādayo sannipatitvā supaññattesu mañcapīṭhādīsu nisinnā samajjavibhūtiṃ passanti. Atha te sahāyakā tena parivārena saddhiṃ tattha gantvā paññattāsanesu nisīdiṃsu. Tato upatisso samajjavibhūtiṃ passanto mahājanakāyaṃ sannipatitaṃ disvā ‘‘ettako janakāyo vassasataṃ appatvāva marissatī’’ti cintesi. Tassa maraṇaṃ āgantvā nalāṭante patiṭṭhitaṃ viya ahosi, tathā kolitassa. Tesaṃ anekappakāresu naṭesu naccantesu dassanamattepi cittaṃ na nami, aññadatthu saṃvegoyeva udapādi.

二人同伴嬉戏，由小逐渐增长势力，彼此家属达五百一千。彼等携众游入园林或临水处，及其家属亦然。其一红东西五十座金雕宫殿，其二亦有五十车轮装饰马车。时在王舍城，时令正逢山林集会，城内所有摩诃迦叶等高明王子皆集结，于规定床榻等处坐观庄严。伴侣群聚，随即共同至彼所议处落座。时乌帷索见大人群聚，想彼等难得百年不死。其生死来临时如头顶立，拘利徒亦然。众多戏舞场合，仅稍一瞥皆心不动，唯于他处忽然生猛震悚。

Atha vuṭṭhite samajje pakkantāya parisāya sakaparivārena pakkantesu tesu sahāyesu kolito upatissaṃ pucchi – ‘‘kiṃ, samma, nāṭakādidassanena tava pamodanamattampi nāhosī’’ti? So tassa taṃ pavattiṃ ārocetvā tampi tatheva paṭipucchi. Sopi tassa attano pavattiṃ ārocetvā ‘‘ehi, samma, pabbajitvā amataṃ gavesāmā’’ti āha. ‘‘Sādhu sammā’’ti upatisso taṃ sampaṭicchi. Tato dvepi janā taṃ sampattiṃ chaḍḍetvā punadeva rājagahamanuppattā. Tena ca samayena rājagahe sañcayo nāma paribbājako paṭivasati. Te tassa santike pañcahi māṇavakasatehi saddhiṃ pabbajitvā katipāheneva tayo vede sabbañca paribbājakasamayaṃ uggahesuṃ. Te tesaṃ satthānaṃ ādimajjhapariyosānaṃ upaparikkhantā pariyosānaṃ adisvā ācariyaṃ pucchiṃsu – ‘‘imesaṃ satthānaṃ ādimajjhaṃ dissati, pariyosānaṃ pana na dissati ‘idaṃ nāma imehi satthehi pāpuṇeyyāti, yato uttari pāpuṇitabbaṃ natthī’’’ti. Sopi āha – ‘‘ahampi tesaṃ tathāvidhaṃ pariyosānaṃ na passāmī’’ti. Te āhaṃsu – ‘‘tena hi mayaṃ imesaṃ pariyosānaṃ gavesāmā’’ti. Te ācariyo ‘‘yathāsukhaṃ gavesathā’’ti āha. Evaṃ te tena anuññātā amataṃ gavesamānā āhiṇḍantā jambudīpe pākaṭā ahesuṃ. Tehi khattiyapaṇḍitādayo pañhaṃ puṭṭhā uttaruttariṃ na sampāyanti. ‘‘Upatisso kolito’’ti vutte pana ‘‘ke ete, na kho mayaṃ jānāmā’’ti bhaṇantā natthi, evaṃ vissutā ahesuṃ.

时，集会中起身离去者，连同伴侣，乌帷索向拘利徒问：“何以戏剧等隳我不能使你欣喜？”彼答以实情，拘利徒亦反问。其自述言：“来吧，我出家求无生。”乌帷索称善。二人随后舍弃财富返回王舍城。时有游方者名“集”，彼从众五千同行同出家，尚于数月即悟得弟子波罗蜜之智。其时与阿沙基长老同住一个僧舍，曾往世尊所，礼敬而受教。虽阿沙基不住同舍，见其处所，亦心敬礼。见之，一些比库疑谓：“沙利弗虽为上座弟子仍敬礼四方，今当应摒弃婆罗门见解。”世尊闻此谈话，由神耳听毕，即于庄严座中示现自相，告诫大众：“现在，比库们，非沙利弗礼敬方位，而是礼敬其所依止的法，谓法师。）称赞沙利弗为法师及其敬仰者。”说毕，在座众集听闻法语。

Evaṃ tesu amatapariyesanaṃ caramānesu amhākaṃ bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahamanuppatto. Te ca paribbājakā sakalajambudīpaṃ caritvā tiṭṭhatu amataṃ, antamaso pariyosānapañhavissajjanamattampi alabhantā punadeva rājagahaṃ agamaṃsu. Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvāti yāva tesaṃ pabbajjā, tāva sabbaṃ pabbajjākkhandhake (mahāva. 60) āgatanayeneva vitthārato daṭṭhabbaṃ.

如是，诸游方者踉跄于无生的求索之中，我等之世尊于世间出现，转轮圣王般涅槃法轮，渐次诞生至王舍城。彼诸游方者周游整个大洲，停留于无生，虽仅达到无生法之初步理解，复回至王舍城。当时长老阿沙基于晨时安住，至其出家时，详尽记录于出家律藏(大毗婆沙卷六十)内详示。

Evaṃ pabbajitesu tesu dvīsu sahāyakesu āyasmā sāriputto aḍḍhamāsena sāvakapāramīñāṇaṃ sacchākāsi. So yadā assajittherena saddhiṃ ekavihāre vasati, tadā bhagavato upaṭṭhānaṃ gantvā anantaraṃ therassa upaṭṭhānaṃ gacchati ‘‘pubbācariyo me ayamāyasmā, etamahaṃ nissāya bhagavato sāsanaṃ aññāsi’’nti gāravena. Yadā pana assajittherena saddhiṃ ekavihāre na vasati, tadā yassaṃ disāyaṃ thero vasati, taṃ disaṃ oloketvā pañcapatiṭṭhitena vanditvā añjaliṃ paggayha namassati. Taṃ disvā keci bhikkhū kathaṃ samuṭṭhāpesuṃ – ‘‘sāriputto aggasāvako hutvā disaṃ namassati, ajjāpi maññe brāhmaṇadiṭṭhi appahīnā’’ti. Atha bhagavā dibbāya sotadhātuyā taṃ kathāsallāpaṃ sutvā paññattavarabuddhāsane nisinnaṃyeva attānaṃ dassento bhikkhū āmantesi – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti ? Te taṃ pavattiṃ ācikkhiṃsu. Tato bhagavā ‘‘na, bhikkhave, sāriputto disaṃ namassati, yaṃ nissāya sāsanaṃ aññāsi, taṃ attano ācariyaṃ vandati namassati sammāneti, ācariyapūjako, bhikkhave, sāriputto’’ti vatvā tattha sannipatitānaṃ dhammadesanatthaṃ imaṃ suttamabhāsi.

如是，二位既出家同伴中，长老沙利弗半月内证得弟子波罗蜜之智。当彼与阿沙基长老同住一寺，便往佛所侍奉，继而从长老处侍奉曰：“此前行为此长老，我今日依止佛法而知见改变。”有所恭敬。阿沙基未同寺安住时，沙利弗见其住所，五体投地恭敬礼拜。比库闻此，生起议论说：“沙利弗为上座弟子而礼拜四方，我以为其已断除婆罗门见解。”世尊闻神耳听，坐于庄严座上，自显神相，用语告诫比库说：“此非礼拜四方，乃礼敬其依止之法，因所依止法而敬其师，彼为恭敬师者，称为上座弟子。”说罢，应众发扬此教。

Tattha yasmā hi dhammaṃ puriso vijaññāti yato puggalā piṭakattayappabhedaṃ pariyattidhammaṃ vā, pariyattiṃ sutvā adhigantabbaṃ navalokuttarappabhedaṃ paṭivedhadhammaṃ vā puriso vijaññā jāneyya vedeyya. ‘‘Yassā’’tipi pāṭho, so evattho. Indaṃva naṃ devatā pūjayeyyāti yathā sakkaṃ devānamindaṃ dvīsu devalokesu devatā pūjenti, evaṃ so puggalo taṃ puggalaṃ kālasseva vuṭṭhāya upāhanaomuñcanādiṃ sabbaṃ vattapaṭivattaṃ karonto pūjeyya sakkareyya garukareyya. Kiṃ kāraṇaṃ? So pūjito…pe… pātukaroti dhammaṃ, so ācariyo evaṃ pūjito tasmiṃ antevāsimhi pasannacitto pariyattipaṭivedhavasena bahussuto desanāvaseneva pariyattidhammañca, desanaṃ sutvā yathānusiṭṭhaṃ paṭipattiyā adhigantabbaṃ paṭivedhadhammañca pātukaroti deseti, desanāya vā pariyattidhammaṃ, upamāvasena attanā adhigatapaṭivedhadhammaṃ pātukaroti.

此中，之所以人能认识法者，是因为对诸个人、部派分别及教理教说等，具备宣说之法。听闻教理后，应当证得新颖出世间分别的体验之法，人才会知晓、了知。『是所谓“亚萨”字句』，其义便如是。正如天人供养萨咖天帝于两重天界一般，人亦应当供养那个人，在时代之中拔起其名，施以赠礼，前后悉行礼敬，使其受敬重与尊重。因何故？是因为此人敬礼宣说的法，故彼教师亦于此居士住处，心怀欢喜，以宣说礼赞的教理知识，广识广闻，且以教示的方式，依教理而传达教义。宣说时或传达教理，以比喻方式，或宣说自身所证得的体验之法。

§320

320.Tadaṭṭhikatvāna nisamma dhīroti evaṃ pasannena ācariyena pātukataṃ dhammaṃ aṭṭhikatvāna suṇitvā upadhāraṇasamatthatāya dhīro puriso. Dhammānudhammaṃ paṭipajjamānoti lokuttaradhammassa anulomattā anudhammabhūtaṃ vipassanaṃ bhāvayamāno. Viññū vibhāvī nipuṇo ca hotīti viññutāsaṅkhātāya paññāya adhigamena viññū, vibhāvetvā paresampi pākaṭaṃ katvā ñāpanasamatthatāya vibhāvī, paramasukhumatthapaṭivedhatāya nipuṇo ca hoti. Yo tādisaṃ bhajati appamattoti yo tādisaṃ pubbe vuttappakāraṃ bahussutaṃ appamatto tappasādanaparo hutvā bhajati.

320.于是，以安住具足聆听之心、清净之教师，聆听所出赐之教理，专注于涵盖内容的确证，乃为坚毅之人。彼于法中，顺乎法性修行，修习出世法一致的洞察观。称智慧者，谓由智慧生成的觉知，通达其理，成为明了之智；称分析者，谓能明辨他法，清楚示现真理；称精巧解义者，谓于极微细理义，通达纯熟。一切如是实践奉行，称为警觉者；前人传教方法，勤苦持守亦称为警觉，精勤修习。

§321

321. Evaṃ paṇḍitācariyasevanaṃ pasaṃsitvā idāni bālācariyasevanaṃ nindanto ‘‘khuddañca bāla’’nti imaṃ gāthamāha. Tattha khuddanti khuddena kāyakammādinā samannāgataṃ, paññābhāvato bālaṃ. Anāgatatthanti anadhigatapariyattipaṭivedhatthaṃ. Usūyakanti issāmanakatāya antevāsikassa vuḍḍhiṃ asahamānaṃ. Sesamettha pākaṭameva padato. Adhippāyato pana yo bahucīvarādilābhī ācariyo antevāsikānaṃ cīvarādīni na sakkoti dātuṃ, dhammadāne pana aniccadukkhānattavacanamattampi na sakkoti. Etehi khuddatādidhammehi samannāgatattā taṃ khuddaṃ bālaṃ anāgatatthaṃ usūyakaṃ ācariyaṃ upasevamāno ‘‘pūtimacchaṃ kusaggenā’’ti (itivu. 76; jā. 1.15.183) vuttanayena sayampi bālo hoti. Tasmā idha sāsane kiñci appamattakampi pariyattidhammaṃ paṭivedhadhammaṃ vā avibhāvayitvā ca avijānitvā ca yassa dhammesu kaṅkhā, taṃ ataritvā maraṇaṃ upetīti evamassa attho veditabbo.

321.如是敬奉博学的教师后，讥讽不善导师，谓『小而愚』，诗云。所谓『小』，指依赖粗浅的身业等，缺乏智慧故称愚。所谓『未来义』，谓未证得教理体验之义。所谓『嫉妒』，谓嫉恨同行者或师长产生内心增长的不安忍受。此处直白表彰其本质。然依教规，同样以众衣物等获得者，若教师不能给予后学衣物，且即使为布施法物因其无常苦空法义，亦不能给予。以诸如此等具备小之属性等，称其为小、愚、未来义及嫉妒之教师。借此教诫说：若于教法中有任何不警觉对法理或体验理未明辨，不明了法义，则其将远离此法直至死亡为害，故应知其意。

§322-3

322-3. Idāni tassevatthassa pākaṭakaraṇatthaṃ ‘‘yathā naro’’ti gāthādvayamāha. Tattha āpaganti nadiṃ. Mahodakanti bahuudakaṃ. Salilanti ito cito ca gataṃ, vitthiṇṇanti vuttaṃ hoti. ‘‘Sarita’’ntipi pāṭho, so evattho. Sīghasotanti hārahārikaṃ, vegavatinti vuttaṃ hoti. Kiṃ soti ettha ‘‘so vuyhamāno’’ti iminā ca sokārena tassa narassa niddiṭṭhattā nipātamatto sokāro. Kiṃ sūti vuttaṃ hoti yathā ‘‘na bhavissāmi nāma so, vinassissāmi nāma so’’ti. Dhammanti pubbe vuttaṃ duvidhameva. Anisāmayatthanti anisāmetvā atthaṃ. Sesamettha pākaṭameva padato.

322-3.今为明示其义，作『如人』二句诗。此中『阿帕甘蒂』指江河；『摩洽达坎提』者谓众水；『萨里兰提』者谓来去水流，形容流动渗透；『维提尼』谓流水。『萨里塔』句亦云是义。所谓『疾听』，谓连绵不停。这里『所提』指悲伤；『那拉』谓人与众生。此谓由悲痛所生之痛苦。所谓『苏蒂』，谓前述有二重义；『阿尼萨马』者，谓完满、详尽。此处直说其义。

Adhippāyato pana yathā yo kocideva naro vuttappakāraṃ nadiṃ otaritvā tāya nadiyā vuyhamāno anusotagāmī sotameva anugacchanto pare pāratthike kiṃ sakkhati pāraṃ netuṃ. ‘‘Sakkatī’’tipi pāṭho. Tatheva duvidhampi dhammaṃ attano paññāya avibhāvayitvā bahussutānañca santike atthaṃ anisāmetvā sayaṃ avibhāvitattā ajānanto anisāmitattā ca avitiṇṇakaṅkho pare kiṃ sakkhati nijjhāpetuṃ pekkhāpetunti evamettha attho daṭṭhabbo. ‘‘So vata, cunda, attanā palipapalipanno’’tiādikañcettha (ma. ni. 1.87) suttapadaṃ anussaritabbaṃ.

然依教规，如同有人顺渡一河，险恶河水中漂流，随波逐流者，虽欲渡彼岸而无能也。所谓『萨卡蒂』者即如是。对教法以自智未清晰辨解，且众多贤者于其前示现义理者，彼却不辨，不明之者，将不能渡过，亦不能消除障碍，因此有此义，应当具足警觉。此谓『苏瓦他，准荼，阿谭那，巴荼巴利帕朗那』等经文所述，应悉记忆。

§324-5

324-5. Evaṃ bālasevanāya bālassa paraṃ nijjhāpetuṃ asamatthatāya pākaṭakaraṇatthaṃ upamaṃ vatvā idāni ‘‘yo tādisaṃ bhajati appamatto’’ti ettha vuttassa paṇḍitassa pare nijjhāpetuṃ samatthatāya pākaṭakaraṇatthaṃ ‘‘yathāpi nāva’’nti gāthādvayamāha. Tattha phiyenāti dabbipadarena. Rittenāti veḷudaṇḍena. Tatthāti tassaṃ nāvāyaṃ. Tatrūpayaññūti tassā nāvāya āharaṇapaṭiharaṇādiupāyajānanena maggapaṭipādanena upāyaññū. Sikkhitasikkhatāya sukusalahatthatāya ca kusalo. Uppannupaddavapaṭikārasamatthatāya mutīmā. Vedagūti vedasaṅkhātehi catūhi maggañāṇehi gato. Bhāvitattoti tāyeva maggabhāvanāya bhāvitacitto. Bahussutoti pubbe vuttanayeneva. Avedhadhammoti aṭṭhahi lokadhammehi akampaniyasabhāvo. Sotāvadhānūpanisūpapanneti sotaodahanena ca maggaphalānaṃ upanissayena ca upapanne. Sesaṃ uttānapadatthameva. Adhippāyayojanāpi sakkā purimanayeneva jānitunti na vitthāritā.

324-5.如是因不善伴侣关系而无法除去顽迷，今为明示其义，作『如同舟』二句诗。『菲耶纳』谓用粽木桨划；『利耶纳』谓用竹竿撑。此即作舟之法。『塔鲁帕耶奴』谓舟行之法，谓知舟如何操作。谓教法长修精熟技艺者。称作恶法断除者。称为慧通者，以四种正道知见而获入证。所谓修习者，指此道意乐构成，渐次增长。所谓多闻，谓依前敕语。谓通达八十六种世法无过失性质。谓以听闻正念习修入道果。又谓升阶之意，详细未展。

§326

326. Evaṃ paṇḍitassa pare nijjhāpetuṃ samatthabhāvapākaṭakaraṇatthaṃ upamaṃ vatvā tassā paṇḍitasevanāya niyojento ‘‘tasmā have’’ti imaṃ avasānagāthamāha. Tatrāyaṃ saṅkhepattho – yasmā upanissayasampannā paṇḍitasevanena visesaṃ pāpuṇanti, tasmā have sappurisaṃ bhajetha. Kīdisaṃ sappurisaṃ bhajetha? Medhāvinañceva bahussutañca, paññāsampattiyā ca medhāvinaṃ vuttappakārasutadvayena ca bahussutaṃ. Tādisañhi bhajamāno tena bhāsitassa dhammassa aññāya atthaṃ evaṃ ñatvā ca yathānusiṭṭhaṃ paṭipajjamāno tāya paṭipattiyā paṭivedhavasena viññātadhammo so maggaphalanibbānappabhedaṃ lokuttarasukhaṃ labhetha adhigaccheyya pāpuṇeyyāti arahattanikūṭena desanaṃ samāpesīti.

326. 为使贤者能如实断除烦恼，广明其可行之理，于此阐述了比喻，并为接近贤者而从事此事，遂说“因此啊”，最后一偈曰。此处有总结意——因缘赖于贤者之事迹，特备殊胜故，应当亲近真正贤善之人。何谓真正贤善？即聪慧且广闻，兼具智慧成就者，广闻之人则受贤者言教二重熏染。若人与贤者相亲，知晓所说佛法义理，依此如法精进修习，且由其修行展现而被证知，得知彼者证得道果涅槃，获超世间之乐，故应近而供养，乃以阿拉汉集之教说收尾。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注释·胜义光明》

Suttanipāta-aṭṭhakathāya dhammasuttavaṇṇanā niṭṭhitā. · 《经集》注中《法经》的解释完毕。

9. Kiṃsīlasuttavaṇṇanā九、《何戒经》解释

§327

327.Kiṃsīloti kiṃsīlasuttaṃ. Kā uppatti? Āyasmato sāriputtassa gihisahāyako eko therasseva pituno vaṅgantabrāhmaṇassa sahāyassa brāhmaṇassa putto saṭṭhikoṭiadhikaṃ pañcasatakoṭidhanaṃ pariccajitvā āyasmato sāriputtattherassa santike pabbajitvā sabbaṃ buddhavacanaṃ pariyāpuṇi. Tassa thero bahuso ovaditvā kammaṭṭhānamadāsi, so tena visesaṃ nādhigacchati. Tato thero ‘‘buddhaveneyyo eso’’ti ñatvā taṃ ādāya bhagavato santikaṃ gantvā taṃ bhikkhuṃ ārabbha puggalaṃ aniyametvā ‘‘kiṃsīlo’’ti pucchi. Athassa bhagavā tato paraṃ abhāsi. Tattha kiṃsīloti kīdisena vārittasīlena samannāgato, kīdisapakatiko vā. Kiṃsamācāroti kīdisena cārittena yutto. Kāni kammānibrūhayanti kāni kāyakammādīni vaḍḍhento. Naro sammā niviṭṭhassāti abhirato naro sāsane sammā patiṭṭhito bhaveyya. Uttamatthañca pāpuṇeti sabbatthānaṃ uttamaṃ arahattañca pāpuṇeyyāti vuttaṃ hoti.

327. “何谓持戒？”即戒律法。其由来为何？一日，尊者沙利子之庄园仆从，即其父长老婆罗门庄园仆人子，放弃过亿财富，皈依尊者沙利子长老，悉心听闻佛陀教法。该长老多次劝导其精进修行，但其未得殊胜果证，后该长老知其“此人可成佛”，遂领其至佛前，受具戒，随后未加约束，称其“何谓持戒”？佛告其持戒，即具清净自律之戒律，断除污秽习气，行止端正。何为行止端正？即以清净行为调伏身行。能增长身业等善行。人若正当修止，心乐法中，正安住，则名“人”。更获诸种殊胜，于一切处获最高果证，即阿拉汉果证。

§328

328. Tato bhagavā ‘‘sāriputto aḍḍhamāsūpasampanno sāvakapāramippatto, kasmā ādikammikaputhujjanapañhaṃ pucchatī’’ti āvajjento ‘‘saddhivihārikaṃ ārabbhā’’ti ñatvā pucchāya vuttaṃ cārittasīlaṃ avibhajitvāva tassa sappāyavasena dhammaṃ desento ‘‘vuḍḍhāpacāyī’’tiādimāha.

328. 然后佛告曰：“沙利子比库得受出家戒满五个月，已达沙门境界，何故反问外道凡夫之疑？”于是启示：“应当从信心实践起。”知晓其问法后，教诲其守持戒行，不分别清净，普度众生，称之为“增长者惩戒者”。

Tattha paññāvuḍḍho, guṇavuḍḍho, jātivuḍḍho, vayovuḍḍhoti cattāro vuḍḍhā. Jātiyā hi daharopi bahussuto bhikkhu appassutamahallakabhikkhūnamantare bāhusaccapaññāya vuḍḍhattā paññāvuḍḍho. Tassa hi santike mahallakabhikkhūpi buddhavacanaṃ pariyāpuṇanti, ovādavinicchayapañhavissajjanāni ca paccāsīsanti. Tathā daharopi bhikkhu adhigamasampanno guṇavuḍḍho nāma. Tassa hi ovāde patiṭṭhāya mahallakāpi vipassanāgabbhaṃ gahetvā arahattaphalaṃ pāpuṇanti. Tathā daharopi rājā khattiyo muddhāvasitto brāhmaṇo vā sesajanassa vandanārahato jātivuḍḍho nāma. Sabbo pana paṭhamajāto vayovuḍḍho nāma. Tattha yasmā paññāya sāriputtattherassa sadiso natthi ṭhapetvā bhagavantaṃ, tathā guṇenapi aḍḍhamāsena sabbasāvakapāramīñāṇassa paṭividdhattā. Jātiyāpi so brāhmaṇamahāsālakule uppanno, tasmā tassa bhikkhuno vayena samānopi so imehi tīhi kāraṇehi vuḍḍho. Imasmiṃ panatthe paññāguṇehi eva vuḍḍhabhāvaṃ sandhāya bhagavā āha – ‘‘vuḍḍhāpacāyī’’ti. Tasmā tādisānaṃ vuḍḍhānaṃ apacitikaraṇena vuḍḍhāpacāyī, tesameva vuḍḍhānaṃ lābhādīsu usūyavigamena anusūyako ca siyāti ayamādipādassa attho.

此处说“四增长”——智慧增长、品德增长、出身增长、年龄增长。出生时少年的沙门，因多闻佛法，智慧增长。其也于尊者周围多闻教化，善思辨，获深解义，称智慧增长。少年的沙门若对教诲笃信，则称品德增长。其始能摄心禅定，获阿拉汉果证，皆为品德增长。少年的王族、贵族、婆罗门，因尊敬诸善知识，称为出身增长。人无我等初生者，皆为年龄增长。因此四者伴随已成之智慧与德行，故尊者以“增长者惩戒者”名之。该人虽出身婆罗门大贵族，年龄亦增长，故以三因增长之故，成为“增长者”。佛言“增长者惩戒者”，意指以不敬之行为导致增上惩罚者，心生嫉妒者亦属此列，此即根源所指。

Kālaññū cassāti ettha pana rāge uppanne tassa vinodanatthāya garūnaṃ dassanaṃ gacchantopi kālaññū, dose… mohe… kosajje uppanne tassa vinodanatthāya garūnaṃ dassanaṃ gacchantopi kālaññū, yato evaṃ kālaññū ca assa garūnaṃ dassanāya. Dhammiṃ kathanti samathavipassanāyuttaṃ. Erayitanti vuttaṃ. Khaṇaññūti tassā kathāya khaṇavedī, dullabho vā ayaṃ īdisāya kathāya savanakkhaṇoti jānanto. Suṇeyya sakkaccāti taṃ kathaṃ sakkaccaṃ suṇeyya. Na kevalañca tameva, aññānipi buddhaguṇādipaṭisaṃyuttāni subhāsitāni sakkaccameva suṇeyyāti attho.

所谓对时光心知觉醒者，虽有爱欲生起，仍为时光之敷演而免于染着。即便与亲师同行听闻善法，亦为时光教化。若因恶毒、愤恨、迷惑而生起，则时光依然，所对者为亲师。法义之言，乃结合止观修习之法。谓其能增进智慧之意。所谓“刹那知者”，即其言语直入心处，希罕之言。言听宜当慎重，非唯一人如此，乃多闻佛德诸美言辞，应悉慎听之。

§329

329. ‘‘Kālaññū cassa garūnaṃ dassanāyā’’ti ettha vuttanayañca attano uppannarāgādivinodanakālaṃ ñatvāpi garūnaṃ santikaṃ gacchanto kālena gacche garūnaṃsakāsaṃ, ‘‘ahaṃ kammaṭṭhāniko dhutaṅgadharo cā’’ti katvā na cetiyavandanabodhiyaṅgaṇabhikkhācāramaggaatimajjhanhikavelādīsu yattha katthaci ṭhitamācariyaṃ disvā paripucchanatthāya upasaṅkameyya, sakasenāsane pana attano āsane nisinnaṃ vūpasantadarathaṃ sallakkhetvā kammaṭṭhānādividhipucchanatthaṃ upasaṅkameyyāti attho. Evaṃ upasaṅkamantopi ca thambhaṃ niraṃkatvā nivātavutti thaddhabhāvakaraṃ mānaṃ vināsetvā nīcavutti pādapuñchanacoḷakachinnavisāṇusabhauddhatadāṭhasappasadiso hutvā upasaṅkameyya. Atha tena garunā vuttaṃ atthaṃ dhammaṃ…pe… samācare ca. Atthanti bhāsitatthaṃ. Dhammanti pāḷidhammaṃ. Saṃyamanti sīlaṃ. Brahmacariyanti avasesasāsanabrahmacariyaṃ. Anussare ceva samācare cāti atthaṃ kathitokāse anussareyya, dhammaṃ saṃyamaṃ brahmacariyaṃ kathitokāse anussareyya, anussaraṇamatteneva ca atussanto taṃ sabbampi samācare samācareyya samādāya vatteyya. Tāsaṃ kathānaṃ attani pavattane ussukkaṃ kareyyāti attho. Evaṃ karonto hi kiccakaro hoti.

329. “对时光心知觉醒为亲师法”，谓即便知可堕爱欲诸烦恼，然仍随亲师时间而行，常随师所依，自称“我为修行者，着苦行衣”，在寺院中、菩提树下、午休时间等处，行恭敬礼拜及僧侣修行之道。其还示现坐垫，呈现端正表相，问法若干修行方法之详情。如此近前，打破傲慢高慢之心，摒弃空闲之念，消灭傲慢低贱之行为，除去恶行之根，彰显觉者勇猛实相，前来问学。亲师亦以法语为其演说，示现法义，含义即是要于生活中守法。法者指巴利文dhammā。自制即戒。梵行为完整教法之清净梵行。并且，须遵循教法守护精勤实践，以善根落实诸行。此为全文含义。故修行者应热心行持此法，方为尽职之修道人。

§330

330. Tato parañca dhammārāmo dhammarato dhamme ṭhito dhammavinicchayaññū bhaveyya. Sabbapadesu cettha dhammoti samathavipassanā, ārāmo ratīti ekova attho, dhamme ārāmo assāti dhammārāmo. Dhamme rato, na aññaṃ pihetīti dhammarato. Dhamme ṭhito dhammaṃ vattanato. Dhammavinicchayaṃ jānāti ‘‘idaṃ udayañāṇaṃ idaṃ vayañāṇa’’nti dhammavinicchayaññū, evarūpo assa. Atha yāyaṃ rājakathāditiracchānakathā taruṇavipassakassa bahiddhārūpādīsu abhinandanuppādanena taṃ samathavipassanādhammaṃ sandūseti, tasmā ‘‘dhammasandosavādo’’ti vuccati, taṃ nevācare dhammasandosavādaṃ, aññadatthu āvāsagocarādisappāyāni sevanto tacchehi nīyetha subhāsitehi. Samathavipassanāpaṭisaṃyuttānevettha tacchāni, tathārūpehi subhāsitehi nīyetha nīyeyya, kālaṃ khepeyyāti attho.

330. 继而称为法的栖息地、乐于法中者，立于法者，洞察法义者应当出现。此处所说法，指止观，法的栖息地和乐趣，意义唯一，即『法为栖息地』，所谓法的栖息地。乐于法中，无他，故称为乐法。立于法中，则依法而行。能解法义者，知谓此法有生起知，有灭灭知，此即洞察法义者。又，若有王事等遮蔽困扰年轻观行者，使其起离断欢喜，此即止观法所引发者，故名为『法欢喜论』。然而不当执著法欢喜论，应以正说引导，使远离侵扰及反向之行；此止观相联，则当如是以正语导之，令其适时毁除时间即尽。

§331

331. Idāni ‘‘dhammasandosavāda’’nti ettha atisaṅkhepena vuttaṃ samathavipassanāyuttassa bhikkhuno upakkilesaṃ pākaṭaṃ karonto tadaññenapi upakkilesena saddhiṃ ‘‘hassaṃ jappa’’nti imaṃ gāthamāha. Hāsantipi pāṭho. Vipassakena hi bhikkhunā hasanīyasmiṃ vatthusmiṃ sitamattameva kātabbaṃ, niratthakakathājappo na bhāsitabbo, ñātibyasanādīsu paridevo na kātabbo, khāṇukaṇṭakādimhi manopadoso na uppādetabbo. Māyākatanti vuttā māyā, tividhaṃ kuhanaṃ, paccayesu giddhi, jātiādīhi māno, paccanīkasātatāsaṅkhāto sārambho, pharusavacanalakkhaṇaṃ kakkasaṃ, rāgādayo kasāvā, adhimattataṇhālakkhaṇā mucchāti ime ca dosā sukhakāmena aṅgārakāsu viya, sucikāmena gūthaṭhānaṃ viya, jīvitukāmena āsivisādayo viya ca pahātabbā. Hitvā ca ārogyamadādivigamā vītamadena cittavikkhepābhāvā ṭhitattena caritabbaṃ. Evaṃ paṭipanno hi sabbupakkilesaparisuddhāya bhāvanāya na cirasseva arahattaṃ pāpuṇāti. Tenāha bhagavā – ‘‘hassaṃ jappaṃ…pe… ṭhitatto’’ti.

331. 今说『法欢喜论』，乃简略称说止观相联修习之比库出现明显染污时。即此众染污同时，有人用言语戏谑，故名『笑颂』。笑颂之文意为：于可笑事上应以适度且温和的语调言说，不当徒发无义闲谈，不宜在亲缘亲属等处生悲伤扰乱，不可发起诸如荆棘般心念烦恼。所谓魔障，此处指三种隐秘之惑业，因缘执著所生傲慢，及生之类等，恶语之象多杂乱，而贪欲等烦恼如毒火般难熄，又如污泥池中之恶臭，诸恶烦恼犹似利刺一般，应当摒弃。舍此烦恼烦乱后，心中无散乱，专注恒常，如此生活。由此修行者，净除种种染污，不久即得阿拉汉果。佛言：“应如此笑颂，坚定持之。”

§332

332. Idāni yvāyaṃ ‘‘hassaṃ jappa’’ntiādinā nayena upakkileso vutto, tena samannāgato bhikkhu yasmā sāhaso hoti avīmaṃsakārī, ratto rāgavasena duṭṭho dosavasena gacchati, pamatto ca hoti kusalānaṃ dhammānaṃ bhāvanāya asātaccakārī, tathārūpassa ca ‘‘suṇeyya sakkacca subhāsitānī’’tiādinā nayena vutto ovādo niratthako, tasmā imassa saṃkilesassa puggalādhiṭṭhānāya desanāya sutādivuddhipaṭipakkhabhāvaṃ dassento ‘‘viññātasārānī’’ti imaṃ gāthamāha.

332. 今所说『笑颂』等，便是指示染污之法。染污随之而至者，此比库多有勇猛无所畏惧，心喜嗔恶，轻慢不舍善法修习，因此由“宜听恰当良言”等戒语引导，言语训诫无益。故对此染污之人，为增长其听闻修行之根基，佛以此颂歌嘱咐：“已知其旨意。”

Tassattho – yāni hetāni samathavipassanāpaṭisaṃyuttāni subhāsitāni, tesaṃ vijānanaṃ sāro. Yadi viññātāni sādhu, atha saddamattameva gahitaṃ, na kiñci kataṃ hoti, yena etāni sutamayena ñāṇena viññāyanti, taṃ sutaṃ, etañca sutamayañāṇaṃ viññātasamādhisāraṃ, tesu viññātesu dhammesu yo samādhi cittassāvikkhepo tathattāya paṭipatti, ayamassa sāro. Na hi vijānanamatteneva koci attho sijjhati. Yo panāyaṃ naro rāgādivasena vattanato sāhaso, kusalānaṃ dhammānaṃ bhāvanāya asātaccakāritāya pamatto, so saddamattaggāhīyeva hoti. Tena tassa atthavijānanābhāvato sā subhāsitavijānanapaññā ca, tathattāya paṭipattiyā abhāvato sutañca na vaḍḍhatīti.

此处所指“因缘”，即止观相联被良言教示之条件，是其实质。若已明白，则只需摄取言语义理，无需多作。以此所闻智慧而见解者，即为知晓此理。非仅凭知识空谈为益。若有人心起嗔恨、勇猛行染污，且疏于善法修习，由此缘故而执于言辞者，断难称为真正明解者。由此他无智慧或良言上智，因实相未证，所闻亦不能增长。

§333

333. Evaṃ pamattānaṃ sattānaṃ paññāparihāniṃ sutaparihāniñca dassetvā idāni appamattānaṃ tadubhayasārādhigamaṃ dassento āha – ‘‘dhamme ca ye…pe… sāramajjhagū’’ti. Tattha ariyappavedito dhammo nāma samathavipassanādhammo. Ekopi hi buddho samathavipassanādhammaṃ adesetvā parinibbuto nāma natthi. Tasmā etasmiṃ dhamme ca ye ariyappavediteratā niratā appamattā sātaccānuyogino, anuttarā te vacasā manasā kammunā ca, te catubbidhena vacīsucaritena tividhena manosucaritena tividhena kāyasucaritena ca samannāgatattā vacasā manasā kammunā ca anuttarā, avasesasattehi asamā aggāvisiṭṭhā. Ettāvatā saddhiṃ pubbabhāgasīlena ariyamaggasampayuttaṃ sīlaṃ dasseti. Evaṃ parisuddhasīlā te santisoraccasamādhisaṇṭhitā, sutassa paññāya ca sāramajjhagū, ye ariyappavedite dhamme ratā, te na kevalaṃ vācādīhi anuttarā honti, apica kho pana santisoracce samādhimhi ca saṇṭhitā hutvā sutassa paññāya ca sāramajjhagū adhigatā icceva veditabbā. Āsaṃsāyaṃ bhūtavacanaṃ. Tattha santīti nibbānaṃ, soraccanti sundare ratabhāvena yathābhūtapaṭivedhikā paññā, santiyā soraccanti santisoraccaṃ, nibbānārammaṇāya maggapaññāyetaṃ adhivacanaṃ. Samādhīti taṃsampayuttova maggasamādhi. Saṇṭhitāti tadubhaye patiṭṭhitā. Sutapaññānaṃ sāraṃ nāma arahattaphalavimutti. Vimuttisārañhi idaṃ brahmacariyaṃ.

佛由此显示迟钝众生之智慧衰亡及所闻智慧之衰退，继而示现迟钝众生二者精要利益应得法说：“与法有关……。”此中所谓圣法者，即止观相应之法，佛陀仅以止观相应法说法而证涅槃。由是圣法中，乐于此法者，止观相联，恪守正净口业等四分戒，并常乐于闻思正法者，彼乃真实不退之士。此等诸人，依前善法，证成圣道相应清净戒体，由闻所得智慧为精要，以此修止观相应正定而持之，获得阿拉汉果之实用。此中“安宁”指涅槃；“乐”喻欢喜之相，乃正智之直证境界；“止”为与道相应定。持之则两者俱足，闻法智慧之精髓即阿拉汉解脱之要，彼所以断疑无余。

Evamettha bhagavā dhammena pubbabhāgapaṭipadaṃ, ‘‘anuttarā vacasā’’tiādīhi sīlakkhandhaṃ, santisoraccasamādhīhi paññākkhandhasamādhikkhandheti tīhipi imehi khandhehi aparabhāgapaṭipadañca dassetvā sutapaññāsārena akuppavimuttiṃ dassento arahattanikūṭena desanaṃ samāpesi. Desanāpariyosāne ca so bhikkhu sotāpattiphalaṃ patvā puna na cirasseva aggaphale arahatte patiṭṭhāsīti.

由此，世尊示现以往初学正行，诸善口业、净止相应定及慧相应定三部分之修行初步；随即以闻法智慧之精髓，显现无碍解脱境界，以阿拉汉境利融通之教法圆满此说。说法终结时，此比库已得第一果士夫果，不久即于阿拉汉果位安立而不退。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 胜义灯注疏小部注释中

Suttanipāta-aṭṭhakathāya kiṃsīlasuttavaṇṇanā niṭṭhitā. · 经集注释的何戒经释义已完结。

10. Uṭṭhānasuttavaṇṇanā10. 精勤经释义

§334

334.Uṭṭhahathāti uṭṭhānasuttaṃ. Kā uppatti? Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharanto rattiṃ jetavanavihāre vasitvā pubbaṇhasamayaṃ bhikkhusaṅghaparivuto sāvatthiyaṃ piṇḍāya caritvā pācīnadvārena nagarā nikkhamitvā migāramātupāsādaṃ agamāsi divāvihāratthāya. Āciṇṇaṃ kiretaṃ bhagavato rattiṃ jetavanavihāre vasitvā migāramātupāsāde divāvihārūpagamanaṃ, rattiñca migāramātupāsāde vasitvā jetavane divāvihārūpagamanaṃ. Kasmā? Dvinnaṃ kulānaṃ anuggahatthāya mahāpariccāgaguṇaparidīpanatthāya ca. Migāramātupāsādassa ca heṭṭhā pañca kūṭāgāragabbhasatāni honti, yesu pañcasatā bhikkhū vasanti. Tattha yadā bhagavā heṭṭhāpāsāde vasati, tadā bhikkhū bhagavato gāravena uparipāsādaṃ nāruhanti. Taṃ divasaṃ pana bhagavā uparipāsāde kūṭāgāragabbhaṃ pāvisi, tena heṭṭhāpāsāde pañcapi gabbhasatāni pañcasatā bhikkhū pavisiṃsu. Te ca sabbeva navā honti adhunāgatā imaṃ dhammavinayaṃ uddhatā unnaḷā pākatindriyā. Te pavisitvā divāseyyaṃ supitvā sāyaṃ uṭṭhāya mahātale sannipatitvā ‘‘ajja bhattagge tuyhaṃ kiṃ ahosi, tvaṃ kattha agamāsi, ahaṃ āvuso kosalarañño gharaṃ, ahaṃ anāthapiṇḍikassa, tattha evarūpo ca evarūpo ca bhojanavidhi ahosī’’ti nānappakāraṃ āmisakathaṃ kathentā uccāsaddamahāsaddā ahesuṃ.

第334条。“起立”者，即起立的教法。如何起立？一时，世尊住在沙瓦提，夜宿于祇树给孤独园，晨间在比库僧团围绕下，行乞于沙瓦提，于城北门出城，前往鹿母殿，白天住在那里。世尊夜宿祇树园不在鹿母殿，白天由鹿母殿前往祇树园，夜晚则夜宿鹿母殿，白天从鹿母殿到祇树园往返。为何如此？为着护持两家族，为示显大舍利德行。鹿母殿下有五百余间小房，约有五百余比库住宿，其中世尊夜宿该殿时，比库们敬重世尊不会进入上座殿。当天世尊进入上座殿中的小房屋，五百余比库便进入鹿母殿的五百余小房中。他们皆是新来者，新近得闻此法振奋精进，具足六根，入解清净。入住后，白天安眠，傍晚起立，聚集于大地上，相互问言：“今午饭事如何？你从何处来？我仆从迦薩拉王之家，来自给孤独长者之家。在那里，有此种种饮食仪式。”彼此以多样言语议论，发出大声喧哗。

Bhagavā taṃ saddaṃ sutvā ‘‘ime mayā saddhiṃ vasantāpi evaṃ pamattā, aho ayuttakārino’’ti mahāmoggallānattherassa āgamanaṃ cintesi. Tāvadeva āyasmā mahāmoggallāno bhagavato cittaṃ ñatvā iddhiyā āgamma pādamūle vandamānoyeva ahosi. Tato naṃ bhagavā āmantesi – ‘‘ete te, moggallāna, sabrahmacārino pamattā, sādhu ne saṃvejehī’’ti. ‘‘Evaṃ bhante’’ti kho so āyasmā mahāmoggallāno bhagavato paṭissuṇitvā tāvadeva āpokasiṇaṃ samāpajjitvā karīsabhūmiyaṃ ṭhitaṃ mahāpāsādaṃ nāvaṃ viya mahāvāto pādaṅguṭṭhakena kampesi saddhiṃ patiṭṭhitapathavippadesena. Atha te bhikkhū bhītā vissaraṃ karontā sakasakacīvarāni chaḍḍetvā catūhi dvārehi nikkhamiṃsu. Bhagavā tesaṃ attānaṃ dassento aññena dvārena gandhakuṭiṃ pavisanto viya ahosi, te bhagavantaṃ disvā vanditvā aṭṭhaṃsu . Bhagavā ‘‘kiṃ, bhikkhave, bhītatthā’’ti pucchi, te ‘‘ayaṃ, bhante, migāramātupāsādo kampito’’ti āhaṃsu . ‘‘Jānātha, bhikkhave, kenā’’ti? ‘‘Na jānāma, bhante’’ti. Atha bhagavā ‘‘tumhādisānaṃ, bhikkhave, muṭṭhassatīnaṃ asampajānānaṃ pamādavihārīnaṃ saṃvegajananatthaṃ moggallānena kampito’’ti vatvā tesaṃ bhikkhūnaṃ dhammadesanatthaṃ imaṃ suttamabhāsi.

世尊闻此声音，谓曰：“这些比库同我一处，竟然如此怠慢，真是千万罪人。”思惟大摩诃迦罗那长老到来。长老察知世尊心意，以神通来至，顶礼世尊足。世尊告诫摩诃迦罗那：“诸比库皆为随顺戒律者，然皆懈怠，应当振作。”摩诃迦罗那受教，闻命即离开，来到犍陆地，上厅堂如同巨船，强风吹动地面。他们惊怖，丢弃袈裟，从四门出城。世尊示现给他们看他们从另一门进入香舍，就敬礼世尊。世尊问：“比库们，何以惊怖？”答曰：“世尊，鹿母殿震颤。”又问为何，不知也。于是世尊说：“诸比库，汝等因粗心大意，缺乏正念而受惊，是摩诃迦罗那为激发汝等努力而震颤震动，使汝等觉醒，故震动之。”乃以此经文说法于比库们。

Tattha uṭṭhahathāti āsanā uṭṭhahatha ghaṭatha vāyamatha, mā kusītā hotha. Nisīdathāti pallaṅkaṃ ābhujitvā kammaṭṭhānānuyogatthāya nisīdatha. Ko attho supitena voti ko tumhākaṃ anupādāparinibbānatthāya pabbajitānaṃ supitena attho. Na hi sakkā supantena koci attho pāpuṇituṃ. Āturānañhi kā niddā, sallaviddhāna ruppatanti yatra ca nāma appakepi sarīrappadese uṭṭhitena cakkhurogādinā rogena āturānaṃ ekadvaṅgulamattampi paviṭṭhena ayasallaaṭṭhisalladantasallavisāṇasallakaṭṭhasallānaṃ aññatarena sallena ruppamānānaṃ manussānaṃ niddā natthi, tattha tumhākaṃ sakalacittasarīrasantānaṃ bhañjitvā uppannehi nānappakārakilesarogehi āturānañhi kā niddā rāgasallādīhi ca pañcahi sallehi antohadayaṃ pavisiya viddhattā sallaviddhānaṃ ruppataṃ.

其中「起立」者，谓起身、努力、奋斗，不可懒散。坐者，指坐在床铺上，便于修行。为何睡觉很重要？何以对汝等出家的修行者，睡眠有意义？无论谁，睡得好对身体利益极大。病人多由失眠、眼疾和诸多病苦所苦，临床乃验证，一尺许铁针刺入人体致伤的多种细微皮肤，病人无眠。汝等有众生全身心体不调，因诸种心烦恼等病苦，何以有眠？因染毒病等五毒痛苦深入内心损伤皮肤及身心，故无宁。

§335

335. Evaṃ vatvā puna bhagavā bhiyyosomattāya te bhikkhū ussāhento saṃvejento ca āha – ‘‘uṭṭhahatha…pe… vasānuge’’ti. Tatrāyaṃ sādhippāyayojanā atthavaṇṇanā – evaṃ kilesasallaviddhānañhi vo, bhikkhave, kālo pabujjhituṃ. Kiṃ kāraṇaṃ? Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto, ito pubbe pana vo dīgharattaṃ suttaṃ, girīsu suttaṃ, nadīsu suttaṃ, samesu suttaṃ, visamesu suttaṃ, rukkhaggesupi suttaṃ adassanā ariyasaccānaṃ, tasmā tassā niddāya antakiriyatthaṃ uṭṭhahatha nisīdatha daḷhaṃ sikkhatha santiyā.

第335条。说完此义，世尊再三劝勉众比库，让他们奋发努力修行，提醒他们要遵行教法。其中详述苦毒烦恼致睡眠之因缘。诸位比库，应当觉知，何时应念醒悟修行。何故？此处，拥有舍利宝座，导师在面前，且之前长期在山野河川中听受佛陀圣谛，故以睡眠作断恶缘新起修学之缘起，起立坐卧精勤修行，坚定守护。

Tattha purimapādassattho vuttanayo eva. Dutiyapāde pana santīti tisso santiyo – accantasanti, tadaṅgasanti, sammutisantīti, nibbānavipassanādiṭṭhigatānametaṃ adhivacanaṃ. Idha pana accantasanti nibbānamadhippetaṃ, tasmā nibbānatthaṃ daḷhaṃ sikkhatha, asithilaparakkamā hutvā sikkhathāti vuttaṃ hoti. Kiṃ kāraṇaṃ? Mā vo pamatte viññāya, maccurājā amohayittha vasānuge, mā tumhe ‘‘pamattā ete’’ti evaṃ ñatvā maccurājapariyāyanāmo māro vasānuge amohayittha, yathā tassa vasaṃ gacchatha, evaṃ vasānuge karonto mā amohayitthāti vuttaṃ hoti.

这里前段是论述足部前缘功用，后段“三圣果”教义。所谓“三圣果”者，即灭除极尽、“邓赣境”、“约定果”，包含涅槃观见。此词说明为涅槃之真言。此处谓正勤于涅槃境界，应当坚固勤学，非懈怠。何以？莫因骄矜妄念而懈怠，魔王引致眠疏忽，不堕恶道，以致由魔所制。此乃训诲众弟子当警惕魔境的明示。

§336

336. Yato tassa vasaṃ anupagacchantā yāya devā manussā ca…pe… samappitā, yāya devā ca manussā ca atthikā rūpasaddagandharasaphoṭṭhabbatthikā, taṃ rūpādiṃ sitā nissitā allīnā hutvā tiṭṭhanti, taratha samatikkamatha etaṃ nānappakāresu visayesu visaṭavitthiṇṇavisālattā visattikaṃ bhavabhogataṇhaṃ. Khaṇo vo mā upaccagā, ayaṃ tumhākaṃ samaṇadhammakaraṇakkhaṇo mā atikkami. Yesañhi ayamevarūpo khaṇo atikkamati, ye ca imaṃ khaṇaṃ atikkamanti, te khaṇātītā hi socanti nirayamhi samappitā, nirassādaṭṭhena nirayasaññite catubbidhepi apāye patiṭṭhitā ‘‘akataṃ vata no kalyāṇa’’ntiādinā nayena socanti.

第336条。因破魔之力不进入其界，天人和人等制止破坏，天人具足音声、颜色、气息、触觉等诸缘，依止佛陀法故安住，免遭烦恼、烦恼及苦乐等种种烦恼。请勿误入外道邪见，此乃修行法界时，破魔者不可越境。若有越者，则苦恼生起。他们超越界限者，生受地狱痛苦，因无所安住、心念散乱而生诸恶趣，苦至极处，悲叹“何苦不离邪法”。

§337

337. Evaṃ bhagavā te bhikkhū ussāhetvā saṃvejetvā ca idāni tesaṃ taṃ pamādavihāraṃ vigarahitvā sabbeva te appamāde niyojento ‘‘pamādo rajo’’ti imaṃ gāthamāha. Tattha pamādoti saṅkhepato sativippavāso, so cittamalinaṭṭhena rajo. Taṃ pamādamanupatito pamādānupatito, pamādānupatitattā aparāparuppanno pamādo eva, sopi rajo. Na hi kadāci pamādo nāma arajo atthi. Tena kiṃ dīpeti? Mā tumhe ‘‘daharā tāva mayaṃ pacchā jānissāmā’’ti vissāsamāpajjittha. Daharakālepi hi pamādo rajo, majjhimakālepi therakālepi pamādānupatitattā mahārajo saṅkārakūṭo eva hoti, yathā ghare ekadvedivasiko rajo rajo eva, vaḍḍhamāno pana gaṇavassiko saṅkārakūṭo eva hoti. Evaṃ santepi pana paṭhamavaye buddhavacanaṃ pariyāpuṇitvā itaravayesu samaṇadhammaṃ karonto, paṭhamavaye vā pariyāpuṇitvā majjhimavaye suṇitvā pacchimavaye samaṇadhammaṃ karontopi bhikkhu pamādavihārī na hoti appamādānulomapaṭipadaṃ paṭipannattā. Yo pana sabbavayesu pamādavihārī divāseyyaṃ āmisakathañca anuyutto, seyyathāpi tumhe, tasseva so paṭhamavaye pamādo rajo, itaravayesu pamādānupatito mahāpamādo ca mahārajo evāti.

337. 如是世尊令比库们振奋激励，令其发起精进，断除现下诸比库在行为上的懈怠，彻底舍弃一切惰怠，乃至身心全然专注于不懈怠，便说此偈：『懈怠者即为垢污』。其中特指“懈怠”者，或曰简言之为“念的颠倒”，是内心污秽之垢。倘若未起懈怠或尚未生懈怠，所谓懈怠乃是随其而生的外在现行，诸此种种之懈怠，犹如垢污。因为从来无所谓无垢的懈怠。世尊岂非因此而警示？莫因“年轻之时，我们以后必知懈怠”为凭而自放任。确实，在幼年时便如垢污，及至中年老年，由于懈怠随起，便成了极大污垢，仿若家屋中一日不扫除的尘垢不断聚积，日日滋生破坏性。虽然如是，仍在初年时听闻世尊教诲，勤意护持，后在中年听从，晚年修习圣道，即使常修圣业的比库中也无懈怠行为。若有比库，日夜怠慢，并沉迷于世间言语，正如你们中间，这样之比库初年便是垢污，中年以后生懈怠，而后则成极重懈怠及大垢污。

Evaṃ tesaṃ pamādavihāraṃ vigarahitvā appamāde niyojento āha – ‘‘appamādena vijjāya, abbahe sallamattano’’ti, tassattho – yasmā evameso sabbadāpi pamādo rajo, tasmā satiavippavāsasaṅkhātena appamādena āsavānaṃ khayañāṇasaṅkhātāya ca vijjāya paṇḍito kulaputto uddhare attano hadayanissitaṃ rāgādipañcavidhaṃ sallanti arahattanikūṭena desanaṃ samāpesi. Desanāpariyosāne saṃvegamāpajjitvā tameva dhammadesanaṃ manasi karitvā paccavekkhamānā vipassanaṃ ārabhitvā pañcasatāpi te bhikkhū arahatte patiṭṭhahiṃsūti.

如是，断除懈怠，专注于不懈怠勤修，世尊说道：『以不懈怠而得智慧，磨灭诸苦恼』。世尊因此为导师，说：由于懈怠终为垢污，故以正念清净的智慧，破除烦恼，智慧通达者，贵族之子自行提升心意，调伏诸染五欲，宣说阿拉汉之道。讲说结束后，生厌离意产生，内心持念此法，回观自照，开启观慧，诸比库五百余人坚定立于阿拉汉果位，无所误失。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 胜义灯注疏小部注释中

Suttanipāta-aṭṭhakathāya uṭṭhānasuttavaṇṇanā niṭṭhitā. · 经集注释的精勤经释义已完结。

11. Rāhulasuttavaṇṇanā11. 拉胡喇经释义

§338

338.Kacciabhiṇhasaṃvāsāti rāhulasuttaṃ. Kā uppatti? Bhagavā sammāsambodhiṃ abhisambujjhitvā bodhimaṇḍato anupubbena kapilavatthuṃ gantvā tattha rāhulakumārena ‘‘dāyajjaṃ me samaṇa dehī’’ti dāyajjaṃ yācito sāriputtattheraṃ āṇāpesi – ‘‘rāhulakumāraṃ pabbājehī’’ti. Taṃ sabbaṃ khandhakaṭṭhakathāyaṃ (mahāva. aṭṭha. 105) vuttanayeneva gahetabbaṃ. Evaṃ pabbajitaṃ pana rāhulakumāraṃ vuḍḍhippattaṃ sāriputtattherova upasampādesi, mahāmoggallānatthero assa kammavācācariyo ahosi. Taṃ bhagavā ‘‘ayaṃ kumāro jātiādisampanno, so jātigottakulavaṇṇapokkharatādīni nissāya mānaṃ vā madaṃ vā mā akāsī’’ti daharakālato pabhuti yāva na ariyabhūmiṃ pāpuṇi, tāva ovadanto abhiṇhaṃ imaṃ suttamabhāsi. Tasmā cetaṃ suttapariyosānepi vuttaṃ ‘‘itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadatī’’ti. Tattha paṭhamagāthāyaṃ ayaṃ saṅkhepattho ‘‘kacci tvaṃ, rāhula, abhiṇhaṃ saṃvāsahetu jātiādīnaṃ aññatarena vatthunā na paribhavasi paṇḍitaṃ, ñāṇapadīpassa dhammadesanāpadīpassa ca dhāraṇato ukkādhāro manussānaṃkacci apacito tayā, kacci niccaṃ pūjito tayā’’ti āyasmantaṃ sāriputtaṃ sandhāya bhaṇati.

338. 何谓“过失同居”——指《罗睺罗经》。其由来何在？世尊正自觉成就后，于菩提树下渐次前往迦毗罗卫城，至彼请示罗睺罗王子，请求其献身出家。罗睺罗于是向长老沙利子乞请，求其令罗睺罗王子出家。此事皆如《大部杂集论·卷八十五》所载，应以此为准。诸如此类，罗睺罗王子出家后逐渐成长，终由沙利子长老授具足比库戒，大马哈摩嘎喇那长老为戒律训导教师。世尊曾谓：「此少年有其世种、族姓、美色池塘等之依凭，故于年幼时未入圣境，乃至成佛前，常加以谆谆教诲。」故经典末尾云：「是故世尊以此偈谨慎教诲尊敬的罗睺罗长老。」在首偈中，意略谓：「罗睺罗啊，若你真诚共处于出家之人，与生命根源有关之族类等，不渐贬损尊敬智慧明灯及法之宣说，持守供养，常尊敬之。」此言乃赞叹沙利子长老。

§339

339. Evaṃ vutte āyasmā rāhulo ‘‘nāhaṃ bhagavā nīcapuriso viya saṃvāsahetu mānaṃ vā madaṃ vā karomī’’ti dīpento imaṃ paṭigāthamāha ‘‘nāhaṃ abhiṇhasaṃvāsā’’ti. Sā uttānatthā eva.

339. 如此说罢，尊敬的罗睺罗答曰：「我非如卑劣之人共处，也不生傲慢与骄恣，」光明清晰地说了这句反驳偈：「我非不敬共处。」此偈则具有深远涵义。

§340

340. Tato naṃ bhagavā uttariṃ ovadanto pañca kāmaguṇetiādikā avasesagāthāyo āha. Tattha yasmā pañca kāmaguṇā sattānaṃ piyarūpā piyajātikā ativiya sattehi icchitā patthitā , mano ca nesaṃ ramayanti, te cāyasmā rāhulo hitvā saddhāya gharā nikkhanto, na rājābhinīto, na corābhinīto, na iṇaṭṭo, na bhayaṭṭo, na jīvikāpakato, tasmā naṃ bhagavā ‘‘pañca kāmaguṇe hitvā, piyarūpe manorame, saddhāya gharā nikkhammā’’ti samuttejetvā imassa nekkhammassa patirūpāya paṭipattiyā niyojento āha – ‘‘dukkhassantakaro bhavā’’ti.

340. 随后世尊继续教导其五欲美德相关之偈。五欲乃众生所喜、所爱、所需求，令心欢悦。罗睺罗为此利益，心生信顺，舍弃家庭，不贪国王之荣，不为盗贼所诱，不畏鬼怪、不为乞食所迫。世尊于是宣示：「舍弃五欲美德，修涅槃正道，断灭苦因，成就安乐。」并鼓励此具信心之人立志修行，已证涅槃。

Tattha siyā ‘‘nanu cāyasmā dāyajjaṃ patthento balakkārena pabbājito, atha kasmā bhagavā āha – ‘saddhāya gharā nikkhammā’’’ti vuccate – nekkhammādhimuttattā. Ayañhi āyasmā dīgharattaṃ nekkhammādhimutto padumuttarasammāsambuddhassa puttaṃ uparevataṃ nāma sāmaṇeraṃ disvā saṅkho nāma nāgarājā hutvā satta divase dānaṃ datvā tathābhāvaṃ patthetvā tato pabhuti patthanāsampanno abhinīhārasampanno satasahassakappe pāramiyo pūretvā antimabhavaṃ upapanno. Evaṃ nekkhammādhimuttatañcassa bhagavā jānāti. Tathāgatabalaññatarañhi etaṃ ñāṇaṃ. Tasmā āha – ‘‘saddhāya gharā nikkhammā’’ti. Atha vā dīgharattaṃ saddhāyeva gharā nikkhamma idāni dukkhassantakaro bhavāti ayamettha adhippāyo.

此时有人或疑问：「罗睺罗幼时依赖家庭被强迫剃度，何以说‘依信心舍弃家业’？」实则此指其修行始终恭敬诚实。此尊者长时虔信，视正觉尊者之子、其上终极弟子肖像为依凭，修行圆满，持戒无缺，功德圆满，历经无数劫而成就最终涅槃。世尊能洞悉此虔信之境界，故而称赞其以信心舍弃家业。又曰：长久以来仅凭信心舍弃家业，今已成苦断义因，此乃终极世尊教法所在。

§341

341. Idānissa ādito pabhuti vaṭṭadukkhassa antakiriyāya paṭipattiṃ dassetuṃ ‘‘mitte bhajassu kalyāṇe’’tiādimāha. Tattha sīlādīhi adhikā kalyāṇamittā nāma, te bhajanto himavantaṃ nissāya mahāsālā mūlādīhi viya sīlādīhi vaḍḍhati. Tenāha – ‘‘mitte bhajassu kalyāṇe’’ti. Pantañca sayanāsanaṃ, vivittaṃ appanigghosanti yañca sayanāsanaṃ pantaṃ dūraṃ vivittaṃ appākiṇṇaṃ appanigghosaṃ, yattha migasūkarādisaddena araññasaññā uppajjati, tathārūpaṃ sayanāsanañca bhajassu. Mattaññū hohi bhojaneti pamāṇaññū hohi, paṭiggahaṇamattaṃ paribhogamattañca jānāhīti attho. Tattha paṭiggahaṇamattaññunā deyyadhammepi appe dāyakepi appaṃ dātukāme appameva gahetabbaṃ, deyyadhamme appe dāyake pana bahuṃ dātukāmepi appameva gahetabbaṃ, deyyadhamme pana bahutare dāyakepi appaṃ dātukāme appameva gahetabbaṃ, deyyadhammepi bahutare dāyakepi bahuṃ dātukāme attano balaṃ jānitvā gahetabbaṃ. Apica mattāyeva vaṇṇitā bhagavatāti paribhogamattaññunā puttamaṃsaṃ viya akkhabbhañjanamiva ca yoniso manasi karitvā bhojanaṃ paribhuñjitabbanti.

341. 现今为了示现止息烦恼轮回之痛苦的究竟行为，宣说“应当亲近善友”等语。在此，所谓善友，超过戒行者即称为善友，此类善友互相依凭，如依止雪山之大根基，因修持戒律等功德而增长。故言“应当亲近善友”。又所谓安静的卧具，应当选择遮蔽良好、幽静、无外响之处。这等卧具远避村落，安静完好，不泛杂声，且有野猪等林中声响出现，能起发林住之心念，所宜亲近此种卧具。所谓量足知足，是指懂得持中不过量、不过少。此处以持守适度为准，如侍奉奉献者，若奉献者施舍少而施者欲求少，则应少取；施者欲多而施献者施少，则亦应少取；施者多而施献者欲少，亦应少取；施者多而奉献者多，须依其自力取。又佛言，懂得适度者如同有理智护持儿子肉体，不粗暴伤害，须理智经营用心服食。

§342

342. Evamimāya gāthāya brahmacariyassa upakārabhūtāya kalyāṇamittasevanāya niyojetvā senāsanabhojanamukhena ca paccayaparibhogapārisuddhisīle samādapetvā idāni yasmā cīvarādīsu taṇhāya micchāājīvo hoti, tasmā taṃ paṭisedhetvā ājīvapārisuddhisīle samādapento ‘‘cīvare piṇḍapāte cā’’ti imaṃ gāthamāha. Tattha paccayeti gilānappaccaye. Etesūti etesu catūsu cīvarādīsu bhikkhūnaṃ taṇhuppādavatthūsu. Taṇhaṃ mākāsīti ‘‘hirikopīnapaṭicchādanādiatthameva te cattāro paccayā niccāturānaṃ purisānaṃ paṭikārabhūtā jajjaragharassevimassa atidubbalassa kāyassa upatthambhabhūtā’’tiādinā nayena ādīnavaṃ passanto taṇhaṃ mā janesi, ajanento anuppādento viharāhīti vuttaṃ hoti. Kiṃ kāraṇaṃ? Mālokaṃ punarāgami. Etesu hi taṇhaṃ karonto taṇhāya ākaḍḍhiyamāno punapi imaṃ lokaṃ āgacchati. So tvaṃ etesu taṇhaṃ mākāsi, evaṃ sante na puna imaṃ lokaṃ āgamissasīti.

342. 如此偈语以示护持清净梵行、亲近善友之利益，藉由止宿、饮食与所缘清净之品行，规摄修习。此中因衣著等生起渴爱，乃为不正生活，故佛责其弃除，勤修生活清净戒律，说：“衣服及托钵亦应戒贪。”此处因缘指疾病之缘。即在衣物等四种起渴爱之处。所谓渴爱不可培植，是因害羞廉耻之心与遮蔽等，能制止四种非正因缘之人罔顾障碍，助长身心乏力，如此彼等因果难免不生，故当令渴爱不生、不起、远离。缘此，凡造此渴爱者，必因渴爱加重，再来世身土轮回。因此佛言：“尔等应戒断此渴爱，如是则不复来此轮回。”

Evaṃ vutte āyasmā rāhulo ‘‘cīvare taṇhaṃ mākāsīti maṃ bhagavā āhā’’ti cīvarapaṭisaṃyuttāni dve dhutaṅgāni samādiyi paṃsukūlikaṅgañca, tecīvarikaṅgañca. ‘‘Piṇḍapāte taṇhaṃ mākāsīti maṃ bhagavā āhā’’ti piṇḍapātapaṭisaṃyuttāni pañca dhutaṅgāni samādiyi – piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, pattapiṇḍikaṅgaṃ, khalupacchābhattikaṅganti. ‘‘Senāsane taṇhaṃ mākāsīti maṃ bhagavā āhā’’ti senāsanapaṭisaṃyuttāni cha dhutaṅgāni samādiyi – āraññikaṅgaṃ, abbhokāsikaṅgaṃ, rukkhamūlikaṅgaṃ, yathāsanthatikaṅgaṃ, sosānikaṅgaṃ, nesajjikaṅganti. ‘‘Gilānappaccaye taṇhaṃ mākāsīti maṃ bhagavā āhā’’ti sabbappaccayesu yathālābhaṃ yathābalaṃ yathāsāruppanti tīhi santosehi santuṭṭho ahosi, yathā taṃ subbaco kulaputto padakkhiṇaggāhī anusāsaninti.

430. 佛言后，长老难陀说：“佛告我‘衣服渴爱应戒断’。”遂修持衣物出离之二振衣法及尘垢衣物，及特殊布衣。又言：“托钵渴爱应戒断。”遂修持托钵出离之五振衣法，即托钵布、经营行、单坐布、修补布及覆口布。复言：“留宿处渴爱应戒断。”遂修留宿处出离六振衣法，即林居衣、露宿衣、树根衣、适坐衣、破衣及不卧衣。又言：“疾病缘起渴爱应戒断。”遂于所有缘中，依各量力而修习，以三种满足喜悦心安然自乐，如同贤家子弟恭敬顺从。

§343

343. Evaṃ bhagavā āyasmantaṃ rāhulaṃ ājīvapārisuddhisīle samādapetvā idāni avasesasīle samathavipassanāsu ca samādapetuṃ ‘‘saṃvuto pātimokkhasmi’’ntiādimāha. Tattha saṃvuto pātimokkhasminti ettha bhavassūti pāṭhaseso. Bhavāti antimapadena vā sambandho veditabbo, tathā dutiyapade. Evametehi dvīhi vacanehi pātimokkhasaṃvarasīle, indriyasaṃvarasīle ca samādapesi. Pākaṭavasena cettha pañcindriyāni vuttāni. Lakkhaṇato pana chaṭṭhampi vuttaṃyeva hotīti veditabbaṃ. Sati kāyagatā tyatthūti evaṃ catupārisuddhisīle patiṭṭhitassa tuyhaṃ catudhātuvavatthānacatubbidhasampajaññānāpānassatiāhārepaṭikūlasaññābhāvanādibhedā kāyagatā sati atthu bhavatu, bhāvehi nanti attho. Nibbidābahulo bhavāti saṃsāravaṭṭe ukkaṇṭhanabahulo sabbaloke anabhiratasaññī hohīti attho.

343. 如是之后，世尊令长老难陀遵守净业戒律，现于完善之戒律中稳固修习止禅及观禅，言：“在巴廷七戒戒律中稳固修持。”此处“巴廷”意为“界限”，应理解为终极界限，兼顾前后两义。由此二语而显示其戒律守护及根本感官约制。所示戒律中明说五根已，而第六根即心根亦应了解。按特性，第六根亦说完备。所谓身上的念，乃于四净业戒立之中，依三界四大现象及四种遣除业，修习食观违缘之念，名为身念有义，所修行者为此。多生厌倦者，即指于三界轮回中多生烦恼，普遍不喜乐之人也。

§344

344. Ettāvatā nibbedhabhāgiyaṃ upacārabhūmiṃ dassetvā idāni appanābhūmiṃ dassento ‘‘nimittaṃ parivajjehī’’tiādimāha. Tattha nimittanti rāgaṭṭhāniyaṃ subhanimittaṃ. Teneva naṃ parato visesento āha – ‘‘subhaṃ rāgūpasañhita’’nti. Parivajjehīti amanasikārena pariccajāhi. Asubhāya cittaṃ bhāvehīti yathā saviññāṇake aviññāṇake vā kāye asubhabhāvanā sampajjati, evaṃ cittaṃ bhāvehi. Ekaggaṃ susamāhitanti upacārasamādhinā ekaggaṃ, appanāsamādhinā susamāhitaṃ. Yathā te īdisaṃ cittaṃ hoti, tathā naṃ bhāvehīti attho.

344. 已示厌离之支分土地，现示专注之土地，言：“应避恶相。”故所谓恶相，即为引发爱欲之恶相。此恶相外别特指美好相，谓“美好相存在于爱欲中。”言“应避”即是用心摒弃勿令心著。谓不善境界中，觉知于识及无识身中生邪念，亦应如是修持心念。专注止禅时称“一心专注良善安住”，而在专念观禅时，亦称心念专注良善。正如此心所现，则须修习此心意即是意涵。

§345

345. Evamassa appanābhūmiṃ dassetvā vipassanaṃ dassento ‘‘animitta’’ntiādimāha. Tattha animittañca bhāvehīti evaṃ nibbedhabhāgiyena samādhinā samāhitacitto vipassanaṃ bhāvehīti vuttaṃ hoti. Vipassanā hi ‘‘aniccānupassanāñāṇaṃ niccanimittato vimuccatīti animitto vimokkho’’tiādinā nayena rāganimittādīnaṃ vā aggahaṇena animittavohāraṃ labhati. Yathāha –

345. 既示专注止禅土地，复示观禅土地，言：“应修‘无相’”。此处“无相”意即以厌离之定，令心凝聚，修习观照。观禅即所谓“无常观察之智，众生因常观无常故得解脱，即以无相观得自由。”因而引导放舍贪爱诸相，而以无相相续得离欲流转，如偈中言：

‘‘So khvāhaṃ, āvuso, sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṃ hotī’’ti (saṃ. ni. 4.340).

『所以，友人，我调伏一切缘起，远离妄念的无相心定，入于其中而住。因我由此而住，依止此住便生起缘相识。』（律藏第四卷340页）

Mānānusayamujjahāti imāya animittabhāvanāya aniccasaññaṃ paṭilabhitvā ‘‘aniccasaññino, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇātī’’ti evamādinā (a. ni. 9.3; udā. 31) anukkamena mānānusayaṃ ujjaha pajaha pariccajāhīti attho. Tato mānābhisamayā, upasanto carissasīti athevaṃ ariyamaggena mānassa abhisamayā khayā vayā pahānā paṭinissaggā upasanto nibbuto sītibhūto sabbadarathapariḷāhavirahito yāva anupādisesāya nibbānadhātuyā parinibbāsi, tāva suññatānimittāppaṇihitānaṃ aññataraññatarena phalasamāpattivihārena carissasi viharissasīti arahattanikūṭena desanaṃ niṭṭhāpesi.

此处所说“除了我执恒起”的意义，谓乃借由无相修习，获得无常相见，依此由无常相见进而得无我相见，遂断我执之根底。借此修习，便能止息我执之习，断绝颠倒，于圣道修学中，灭尽我执，无苦无恼，静寂圆满，进入寂灭无余之涅槃。至此无余依止之涅槃性，持此因缘所成，无量清净善果相生，入于此修习而住。此则阿拉汉聚经所示之教法也。

Tato paraṃ ‘‘itthaṃ sudaṃ bhagavā’’tiādi saṅgītikārakānaṃ vacanaṃ. Tattha itthaṃ sudanti itthaṃ su idaṃ, evamevāti vuttaṃ hoti. Sesamettha uttānatthameva. Evaṃ ovadiyamāno cāyasmā rāhulo paripākagatesu vimuttiparipācaniyesu dhammesu cūḷarāhulovādasuttapariyosāne anekehi devatāsahassehi saddhiṃ arahatte patiṭṭhāsīti.

之后即有赞叹世尊如是圣洁的歌谣，谓：“如是真实，诸比库，此即殊胜实义。”此“如是真实”意谓“此即如是”。诸比库如是听闻，能如教法坚固持名，至时阿难尊者于《小罗睺罗劝诫经》末尾，众多天众合和供养，证得阿拉汉果。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注释·胜义光明》中

Suttanipāta-aṭṭhakathāya rāhulasuttavaṇṇanā niṭṭhitā. · 《经集注》中《拉胡喇经》的解释完毕。

12. Nigrodhakappasutta-(vaṅgīsasutta)-vaṇṇanā十二、《尼拘律劫经》（又名《婆耆沙经》）解释

Evaṃme sutanti nigrodhakappasuttaṃ, ‘‘vaṅgīsasutta’’ntipi vuccati. Kā uppatti? Ayameva yāssa nidāne vuttā. Tattha evaṃ metiādīni vuttatthāneva, yato tāni aññāni ca tathāvidhāni chaḍḍetvā avuttanayameva vaṇṇayissāma. Aggāḷave cetiyeti āḷaviyaṃ aggacetiye. Anuppanne hi bhagavati aggāḷavagotamakādīni anekāni cetiyāni ahesuṃ yakkhanāgādīnaṃ bhavanāni. Tāni uppanne bhagavati manussā vināsetvā vihāre akaṃsu, teneva ca nāmena vohariṃsu. Tato aggāḷavacetiyasaṅkhāte vihāre viharatīti vuttaṃ hoti. Āyasmato vaṅgīsassāti ettha āyasmāti piyavacanaṃ, vaṅgīsoti tassa therassa nāmaṃ. So jātito pabhuti evaṃ veditabbo – so kira paribbājakassa putto paribbājikāya kucchimhi jāto aññataraṃ vijjaṃ jānāti, yassānubhāvena chavasīsaṃ ākoṭetvā sattānaṃ gatiṃ jānāti. Manussāpi sudaṃ attano ñātīnaṃ kālakatānaṃ susānato sīsāni ānetvā taṃ tesaṃ gatiṃ pucchanti. So ‘‘asukaniraye nibbatto, asukamanussaloke’’ti vadati. Te tena vimhitā tassa bahuṃ dhanaṃ denti. Evaṃ so sakalajambudīpe pākaṭo ahosi.

此经名《尼葛陀迦迦波经》，又称《犍陀经》。此名之起因，在经文因缘中有所记载。大致说：南方国土阿耨伽城境内，有多座舍利塔等，及诸天人龙鬼等栖息处。诸塔虽为世尊建立，无常灭灭，后人为纪念之，得塔名“阿耨伽舍利塔”。其时尊者方国行脚者瓦吉长老，名“犍陀”，因其为修行出家人，生于某部族，知他生形迹及去处，堪能示知人类亲友亡者归趣。被询问间，答言：“此生于恶趣地狱，非人间。”因其智慧威德，多贤达众以财物供养。于是其名流传于整个瞻毗罗洲。

So satasahassakappaṃ pūritapāramī abhinīhārasampanno pañcahi purisasahassehi parivuto gāmanigamajanapadarājadhānīsu vicaranto sāvatthiṃ anuppatto. Tena ca samayena bhagavā sāvatthiyaṃ viharati, sāvatthivāsino purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivatthā supārutā pupphagandhādīni gahetvā dhammassavanatthāya jetavanaṃ gacchanti. So te disvā ‘‘mahājanakāyo kuhiṃ gacchatī’’ti pucchi. Athassa te ācikkhiṃsu – ‘‘buddho loke uppanno, so bahujanahitāya dhammaṃ deseti, tattha gacchāmā’’ti. Sopi tehi saddhiṃ saparivāro gantvā bhagavatā saddhiṃ sammoditvā ekamantaṃ nisīdi. Atha naṃ bhagavā āmantesi – ‘‘kiṃ, vaṅgīsa, jānāsi kira tādisaṃ vijjaṃ, yāya sattānaṃ chavasīsāni ākoṭetvā gatiṃ pavedesī’’ti? ‘‘Evaṃ, bho gotama, jānāmī’’ti. Bhagavā niraye nibbattassa sīsaṃ āharāpetvā dassesi, so nakhena ākoṭetvā ‘‘niraye nibbattassa sīsaṃ bho gotamā’’ti āha. Evaṃ sabbagatinibbattānaṃ sīsāni dassesi, sopi tatheva ñatvā ārocesi. Athassa bhagavā khīṇāsavasīsaṃ dassesi, so punappunaṃ ākoṭetvā na aññāsi. Tato bhagavā ‘‘avisayo te ettha vaṅgīsa, mameveso visayo, khīṇāsavasīsa’’nti vatvā imaṃ gāthamabhāsi –

此人历经百万劫，圆满五种度品，拥有五千罗汉弟子，周游诸乡国，游历王城郡邑，终于抵达娑伐提。时佛住娑伐提，民众施以早昼供养，后聚集承浴花香等供养，诣祇树给孤独园礼敬听法。世尊见众人如此，便问：“大部众，你们欲往何处？”众人答曰：“佛陀出世，为多众利益宣说法，我们与佛同行愿同至彼。”即与世尊及其众弟子一同行走，欢喜聚集至一侧安坐。佛告“犍陀”，云：“汝可知有种神通，能知众生亲友死后所在乎？”答：“是，尊者，我知。”然后示现地狱中亡者头颅，犍陀转头指之谓佛言“此乃地狱亡者之头。”如此示显所有死者头颅，犍陀皆能分别知晓。乃至佛示现涅槃者头颅，犍陀亦屡屡指示而不迷惑。佛言：“此乃汝境界，唯为我一境，乃涅槃头颅。”即以偈语劝诫犍陀：

‘‘Gatī migānaṃ pavanaṃ, ākāso pakkhinaṃ gati;

“猛兽去处为风，天空飞鸟之所向；

Vibhavo gati dhammānaṃ, nibbānaṃ arahato gatī’’ti. (pari. 339);

“势力乃诸法之所趋，涅槃乃阿拉汉之所归。”（经集339）

Vaṅgīso gāthaṃ sutvā ‘‘imaṃ me, bho gotama, vijjaṃ dehī’’ti āha. Bhagavā ‘‘nāyaṃ vijjā apabbajitānaṃ sampajjatī’’ti āha. So ‘‘pabbājetvā vā maṃ, bho gotama, yaṃ vā icchasi, taṃ katvā imaṃ vijjaṃ dehī’’ti āha. Tadā ca bhagavato nigrodhakappatthero samīpe hoti, taṃ bhagavā āṇāpesi – ‘‘tena hi, nigrodhakappa, imaṃ pabbājehī’’ti. So taṃ pabbājetvā tacapañcakakammaṭṭhānaṃ ācikkhi. Vaṅgīso anupubbena paṭisambhidāppatto arahā ahosi. Etadagge ca bhagavatā niddiṭṭho ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ paṭibhānavantānaṃ yadidaṃ vaṅgīso’’ti (a. ni. 1.212).

闻诵《弯吉颂》之后，弯吉即对世尊言：“我得此智慧，果德玛。”世尊答曰：“此智慧非出家人所有。”他言：“既然出家，世尊，随意行之，予我此智慧。”当时圣者尼葛陀迦巴长老近侍于世尊，世尊启示他：“由此，尼葛陀迦巴，应当出家。”其后，他出家而教诲五种修道法。弯吉遂由渐次修习而成就解脱，成为阿拉汉。于此顶上，世尊指示：“此乃我比库弟子中解脱自主者弯吉也。”（相应部尼1.212）

Evaṃ samudāgatassa āyasmato vaṅgīsassa upajjhāyo vajjāvajjādiupanijjhāyanena evaṃ laddhavohāro nigrodhakappo nāma thero. Kappoti tassa therassa nāmaṃ, nigrodhamūle pana arahattaṃ adhigatattā ‘‘nigrodhakappo’’ti bhagavatā vutto. Tato naṃ bhikkhūpi evaṃ voharanti. Sāsane thirabhāvaṃ pattoti thero. Aggāḷave cetiye aciraparinibbuto hotīti tasmiṃ cetiye aciraparinibbuto hoti. Rahogatassa paṭisallīnassāti gaṇamhā vūpakaṭṭhattā rahogatassa kāyena, paṭisallīnassa cittena tehi tehi visayehi paṭinivattitvā sallīnassa. Evaṃ cetaso parivitakko udapādīti iminā ākārena vitakko uppajji. Kasmā pana udapādīti. Asammukhattā diṭṭhāsevanattā ca. Ayañhi tassa parinibbānakāle na sammukhā ahosi, diṭṭhapubbañcānena assa hatthakukkuccādipubbāsevanaṃ, tādisañca akhīṇāsavānampi hoti khīṇāsavānampi pubbaparicayena.

由此因缘，尊者弯吉受师命尼葛陀迦巴长老以谴责由嫉妒等生之怨，遂得稳固生活。‘迦巴’为该长老名称，‘尼葛陀’为其根本处，阿拉汉成就后世尊称其‘尼葛陀迦巴’。众比库亦以此名尊称。于教法中生不动心态。其于阿迦罗碑迅速入灭，于碑侧安然示寂。‘隐退者’意指远离众生群居，身体离世，心神却绕转于三界诸境而回避烦恼。此心随因缘起灭，名曰‘转念’。何以为‘现起念’？因其非正对此处诸见须心，乃借前识受手执烦恼诸结先所缘境而非亲近所见。故于涅槃时不为与世相对，即使无余垢者，因前亲近识与烦恼涉缘仍为有余。

Tathā hi piṇḍolabhāradvājo pacchābhattaṃ divāvihāratthāya udenassa uyyānameva gacchati pubbe rājā hutvā tattha paricāresīti iminā pubbaparicayena, gavampatitthero tāvatiṃsabhavane suññaṃ devavimānaṃ gacchati devaputto hutvā tattha paricāresīti iminā pubbaparicayena. Pilindavaccho bhikkhū vasalavādena samudācarati abbokiṇṇāni pañca jātisatāni brāhmaṇo hutvā tathā abhāsīti iminā pubbaparicayena. Tasmā asammukhattā diṭṭhāsevanattā cassa evaṃ cetaso parivitakko udapādi ‘‘parinibbuto nu kho me upajjhāyo, udāhu no parinibbuto’’ti. Tato paraṃ uttānatthameva. Ekaṃsaṃ cīvaraṃ katvāti ettha pana puna saṇṭhāpanena evaṃ vuttaṃ. Ekaṃsanti ca vāmaṃsaṃ pārupitvā ṭhitassetaṃ adhivacanaṃ. Yato yathā vāmaṃsaṃ pārupitvā ṭhitaṃ hoti, tathā cīvaraṃ katvāti evamassattho veditabbo. Sesaṃ pākaṭameva.

复如宾多纳帕拉德瓦迦，往日为后食而每日游憩于乌德纳园，曾为国王时有后勤事。凭此前识，他成为那统摄三十三天之虚空天宫一魔天子，亦受供养。毕陵达瓦差比库因谩言被驱散，五百转世为婆罗门且依此前识说话。是故，彼处非正面所见，心转念由此起：“我师果成涅槃乎？不是果涅槃乎？”其后以此辩论。谓制一衣，实则示单边缝纫衣。谓单边缝纫即制一衣，意义即此。余处则明白无疑。

§346

346.Anomapaññanti omaṃ vuccati parittaṃ lāmakaṃ, na omapaññaṃ, anomapaññaṃ, mahāpaññanti attho. Diṭṭheva dhammeti paccakkhameva, imasmiṃyeva attabhāveti vā attho. Vicikicchānanti evarūpānaṃ parivitakkānaṃ. Ñātoti pākaṭo. Yasassīti lābhaparivārasampanno abhinibbutattoti guttacitto apariḍayhamānacitto vā.

346.“阿诺摩般念提”是谓护持修行的法具，非“盂摩般念”或“阿诺摩般念”，亦非“大般念”。即其法门所显现之实相义。‘疑’指此类诸转念。‘知’为明了。‘誉’指有名声者。‘有名’即由所得利而盛，心无妄碍，无冲突之意。

§347

347.Tayā katanti nigrodhamūle nisinnattā ‘‘nigrodhakappo’’ti vadatā tayā katanti yathā attanā upalakkheti, tathā bhaṇati. Bhagavā pana na nisinnattā eva taṃ tathā ālapi, apica kho tattha arahattaṃ pattattā. Brāhmaṇassāti jātiṃ sandhāya bhaṇati. So kira brāhmaṇamahāsālakulā pabbajito. Namassaṃ acarīti namassamāno vihāsi. Mutyapekkhoti nibbānasaṅkhātaṃ vimuttiṃ apekkhamāno, nibbānaṃ patthentoti vuttaṃ hoti. Daḷhadhammadassīti bhagavantaṃ ālapati. Daḷhadhammo hi nibbānaṃ abhijjanaṭṭhena, tañca bhagavā dasseti. Tasmā taṃ ‘‘daḷhadhammadassī’’ti āha.

347.此颂由尼葛陀根处坐时所作，谓“尼葛陀迦巴”，意即其自知自明。然世尊不坐而直言此语，因时已成阿拉汉果。谓婆罗门意即其种姓出身。此人昔为婆罗门大姓族中出家者。行礼、合掌而敬礼。谓望死即期盼涅槃自由，望得涅槃。称之为坚固法眼者，因世尊为坚固法眼而显示此理。故称世尊为“坚固法眼”。

§348

348.Sakyātipi bhagavantameva kulanāmena ālapati. Mayampi sabbeti niravasesaparisaṃ saṅgaṇhitvā attānaṃ dassento bhaṇati. Samantacakkhūtipi bhagavantameva sabbaññutaññāṇena ālapati. Samavaṭṭhitāti sammā avaṭṭhitā ābhogaṃ katvā ṭhitā. Noti amhākaṃ. Savanāyāti imassa pañhassa veyyākaraṇassavanatthāya. Sotāti sotindriyāni. Tuvaṃ no satthā tvamanuttarosīti thutivacanamattamevetaṃ.

348.萨咖族中的世尊，确实以家族名号与人交谈。我们这些弟子，时时将各处来聚集的比库们加以整顿，展示自己，发言说话。普眼通者世尊，凭借无上全知的智慧来说法。所谓平等守护者者，即正确地守护、保持无损的意思，以正法之无缺为持守。至于“不是我们的”，是指为分辨清净而修的听闻之法。听闻乃指听根。褒扬之言仅此一语，道：“你并非圣师，你是最胜的”，这是讚词的意思。

§349

349.Chindevano vicikicchanti akusalavicikicchāya nibbicikiccho so, vicikicchāpatirūpakaṃ pana taṃ parivitakkaṃ sandhāyevamāha. Brūhi metanti brūhi me etaṃ, yaṃ mayā yācitosi ‘‘taṃ sāvakaṃ sakya, mayampi sabbe aññātumicchāmā’’ti, brūvanto ca taṃ brāhmaṇaṃ parinibbutaṃ vedaya bhūripañña majjheva no bhāsa, parinibbutaṃ ñatvā mahāpaññaṃ bhagavā majjheva amhākaṃ sabbesaṃ bhāsa, yathā sabbeva mayaṃ jāneyyāma. Sakkova devāna sahassanettoti idaṃ pana thutivacanameva. Apicassa ayaṃ adhippāyo – yathā sakko sahassanetto devānaṃ majjhe tehi sakkaccaṃ sampaṭicchitavacano bhāsati, evaṃ amhākaṃ majjhe amhehi sampaṭicchitavacano bhāsāti.

349.愤怒的人因不善的疑惑而保持怀疑，憎恶疑惑的人则厌恶怀疑；而疑惑的本质是那种反复思虑。为此，他说：请说给我知道吧，这正是我请求过的，因为那位弟子属于萨咖族，我也想全面了解。你们如此说时，那婆罗门就彻底圆寂了，智慧卓绝到中等境界的人故也不谈论它。了解后，智慧最广大者即世尊，说话亦属中等水平，内容使我们诸位皆得明了。譬如萨咖天帝乃执有千臂的神，这正是赞美言辞。且此乃君主所作之言——如同萨咖天帝在诸天中间与他人对话时，常以中等程度知见交谈一样，我们众亦以中正适度之言与对方交谈。

§350

350.Ye kecīti imampi gāthaṃ bhagavantaṃ thunantoyeva vattukāmataṃ janetuṃ bhaṇati. Tassattho ye keci abhijjhādayo ganthā tesaṃ appahāne mohavicikicchānaṃ pahānābhāvato ‘‘mohamaggā’’ti ca ‘‘aññāṇapakkhā’’ti ca ‘‘vicikicchaṭṭhānā’’ti ca vuccanti. Sabbe te tathāgataṃ patvā tathāgatassa desanābalena viddhaṃsitā na bhavanti nassanti. Kiṃ kāraṇaṃ? Cakkhuñhi etaṃ paramaṃ narānaṃ, yasmā tathāgato sabbaganthavidhamanapaññācakkhujananato narānaṃ paramaṃ cakkhunti vuttaṃ hoti.

350.这段颂歌说：“那些所谓‘某某者’，即是欲言又止，只是为了启发世尊发言。”由此可知，因诸如贪欲等情结而起的疑惑被放下后，便断绝了无明疑惑的根源。所谓“无明之路”，亦称“无知立场”或“疑惑的依托处”。所有此等疑惑，都无法击倒诸佛，没有因缘则亦不复存在。其因为什么呢？以眼为例，眼乃世人最重要的感官，因为世尊开启了眼识之无上智慧，所以说眼为众生之极最的感官。

§351

351.No ce hi jātūti imampi gāthaṃ thunantoyeva vattukāmataṃ janentova bhaṇati. Tattha jātūti ekaṃsavacanaṃ. Purisoti bhagavantaṃ sandhāyāha. Jotimantoti paññājotisamannāgatā sāriputtādayo. Idaṃ vuttaṃ hoti – yadi bhagavā yathā puratthimādibhedo vāto abbhaghanaṃ vihanati, evaṃ desanāvegena kilese na vihaneyya . Tathā yathā abbhaghanena nivuto loko tamova hoti ekandhakāro, evaṃ aññāṇanivutopi tamovassa. Yepi ime dāni jotimanto khāyanti sāriputtādayo, tepi narā na tapeyyunti.

351.若有人说：“不，是‘生者’”，这段偈歌只是欲启发世尊发言用的。这里“生者”是一个单词，人们以“人”来指称世尊。诸如沙利子等人具智慧光明，据说：“若世尊像东风一般，化解如泥土般的污秽，那么以其教法之力量，则不应被烦恼所困扰。”犹如污浊的世界变得清明，亦如无知破除后陷入黑暗。同样，今诸有智慧之人诸如沙利子等，虽拥有智慧光明，但终不会被苦难所熬炼。

§352

352.Dhīrā cāti imampi gāthaṃ purimanayeneva bhaṇati. Tassattho dhīrā ca paṇḍitā purisā pajjotakarā bhavanti, paññāpajjotaṃ uppādenti. Tasmā ahaṃ taṃ vīra padhānavīriyasamannāgato bhagavā tatheva maññe dhīroti ca pajjotakarotveva ca maññāmi. Mayañhi vipassinaṃ sabbadhamme yathābhūtaṃ passantaṃ bhagavantaṃ jānantā eva upāgamumhā, tasmā parisāsu no āvikarohi kappaṃ, nigrodhakappaṃ ācikkha pakāsehīti.

352.“贤者”一词这段偈歌，也是欲启发世尊发言。所谓贤者，即是具慧力的人，能生起智慧之光，故此我自认为世尊正是这样英勇、有决心并具热忱者，因此称为贤者。我们知晓世尊正如实地观见一切法，故他踏入聚会时，应无忧愁困扰，正如无忧无虑的阴凉树荫下。

§353

353.Khippanti imampi gāthaṃ purimanayeneva bhaṇati. Tassattho khippaṃ giraṃ eraya lahuṃ acirāyamāno vacanaṃ bhāsa, vagguṃ manoramaṃ bhagavā. Yathā suvaṇṇahaṃso gocarapaṭikkanto jātassaravanasaṇḍaṃ disvā gīvaṃ paggayha uccāretvā rattatuṇḍena saṇikaṃ ataramāno vagguṃ giraṃ nikūjati nicchāreti, evameva tvampi saṇikaṃ nikūja, iminā mahāpurisalakkhaṇaññatarena bindussarena suvikappitena suṭṭhuvikappitena abhisaṅkhatena. Ete mayaṃ sabbeva ujugatā avikkhittamānasā hutvā tava nikūjitaṃ suṇomāti.

353.“迅速者”，这段偈歌也是欲启发世尊发言。世尊言语简洁明快，声音清脆悦耳。如同金天鹅飞行时回避嘈杂的飞禽猛兽，见到夜莺群后，昂首长鸣，以喉头之音发出悦耳叫声，驱赶杂禽远离。世尊亦如是，以无上的圣者特征利用巧妙方便的教法，准确有序地敷示教义。我们众皆精神集中、不散乱听闻您的说法，不断觉悟于您所解说的话语。

§354

354.Pahīnajātimaraṇanti imampi gāthaṃ purimanayeneva bhaṇati. Tattha na sesetīti aseso, taṃ asesaṃ. Sotāpannādayo viya kiñci asesetvā pahīnajātimaraṇanti vuttaṃ hoti. Niggayhāti suṭṭhu yācitvā nibandhitvā. Dhonanti dhutasabbapāpaṃ. Vadessāmīti kathāpessāmi dhammaṃ. Na kāmakāro hi puthujjanānanti puthujjanānameva hi kāmakāro natthi, yaṃ patthenti ñātuṃ vā vattuṃ vā, taṃ na sakkonti. Saṅkheyyakāro ca tathāgatānanti tathāgatānaṃ pana vīmaṃsakāro paññāpubbaṅgamā kiriyā. Te yaṃ patthenti ñātuṃ vā vattuṃ vā, taṃ sakkontīti adhippāyo.

354. 关于“断除生死”，此句只是像古人诵说一般陈述。在此，『无余』者，谓无余缺。若如初果圣者们断除了某些余漏，便说断除生死。『盘织』者，意为精心祈求后而捆缚。『洗净』者，谓洗去所有恶业。『我当说』者，意指我将陈述法义。因凡夫虽有欲作，但凡夫仅称为凡夫，所见未必正确。无法修成所闻所说之法。『总取』者，谓像如来那样对圣者所作之审察，审视以前智慧而行事者。凡夫所见所闻，不能达到此境，故此智慧之出力即为总摄。

§355

355. Idāni taṃ saṅkheyyakāraṃ pakāsento ‘‘sampannaveyyākaraṇa’’nti gāthamāha. Tassattho – tathā hi tava bhagavā idaṃ samujjupaññassa tattha tattha samuggahītaṃ vuttaṃ pavattitaṃ sampannaveyyākaraṇaṃ, ‘‘santatimahāmatto sattatālamattaṃ abbhuggantvā parinibbāyissati, suppabuddho sakko sattame divase pathaviṃ pavisissatī’’ti evamādīsu aviparītaṃ diṭṭhaṃ. Tato pana suṭṭhutaraṃ añjaliṃ paṇāmetvā āha – ayamañjalī pacchimo suppaṇāmito, ayamaparopi añjalī suṭṭhutaraṃ paṇāmito. Mā mohayīti mā no akathanena mohayi jānaṃ jānanto kappassa gatiṃ. Anomapaññāti bhagavantaṃ ālapati.

355. 此时示现所谓“总摄记述”偈语。解释者曰：世尊啊，正如您所教诲，此乃对正智慧有所集受述说展开者，即所谓“完全具足的记述”，其中说：“众生大海之水，将枯竭于七十年中而涅槃，善觉者萨咖于第七日踏入地球”，诸如此类之不可违律之说皆得以证实。然后，双手合掌行恭敬礼敬语：这是后者之恭敬礼，亦是又一更深恭敬礼。请勿惑乱，不可因我无言而惑乱，知者知此业果转。称为“异智”，谓于世尊之语述不停歇。

§356

356.Parovaranti imaṃ pana gāthaṃ aparenapi pariyāyena amohanameva yācanto āha. Tattha parovaranti lokiyalokuttaravasena sundarāsundaraṃ dūresantikaṃ vā. Ariyadhammanti catusaccadhammaṃ. Viditvāti paṭivijjhitvā. Jānanti sabbaṃ ñeyyadhammaṃ jānanto. Vācābhikaṅkhāmīti yathā ghammani ghammatatto puriso kilanto tasito vāriṃ, evaṃ te vācaṃ abhikaṅkhāmi. Sutaṃ pavassāti sutasaṅkhātaṃ saddāyatanaṃ pavassa pagghara muñca pavattehi. ‘‘Sutassa vassā’’tipi pāṭho, vuttappakārassa saddāyatanassa vuṭṭhiṃ vassāti attho.

356. 接着又以不同说法继续解释此偈，诉请脱惑。『异方之境』或指世俗及出世间两者，谓美与丑、远与近。『圣法』则指四谛真理。『知』即作到反证明了、深入了解。『悉知』即懂得一切应知法者。『言语希求』比喻犹如渴望解渴的人求液体，譬喻众人希求言语。『听流』者，对应于熟议详说并放开宣说的听闻场所。『听流雨』谓众所共传，谓广净光照之声闻善法听闻处。『听流』此字，表示所闻语于听内之扩散，故名。

§357

357. Idāni yādisaṃ vācaṃ abhikaṅkhati, taṃ pakāsento –

357. 现在若欲表明所希求言语，便说明如下——

‘‘Yadatthikaṃ brahmacariyaṃ acarī,

“若行真实正行，

Kappāyano kaccissa taṃ amoghaṃ;

轮回者必非空虚。”

Nibbāyi so ādu saupādiseso,

那灭者，最上无余依，

Yathā vimutto ahu taṃ suṇomā’’ti. –

闻说彼已得解脱。

Gāthamāha . Tattha kappāyanoti kappameva pūjāvasena bhaṇati. Yathā vimuttoti ‘‘kiṃ anupādisesāya nibbānadhātuyā yathā asekkhā, udāhu upādisesāya yathā sekkhā’’ti pucchati. Sesamettha pākaṭameva.

诗曰：此中所谓“kappāyana”，是指经典中的一种尊称。‘如实解脱’意指『何为无余依的涅槃质，譬如无斑之物』，此处问及有余依者犹如有斑，故此‘余依’的区别在此显然。

§358

358. Evaṃ dvādasahi gāthāhi yācito bhagavā taṃ viyākaronto –

358. 如是，以十二偈，应请世尊开示故，

‘‘Acchecchi taṇhaṃ idha nāmarūpe, (iti bhagavā)

世尊言：「我于此处断除渴爱于名色，」

Kaṇhassa sotaṃ dīgharattānusayitaṃ;

如久被污染之黑水流一般；

Atāri jātiṃ maraṇaṃ asesaṃ,

断除生死轮回不断，

Iccabravī bhagavā pañcaseṭṭho’’ti. –

世尊称为五上首。

Gāthamāha. Tattha purimapadassa tāva attho – yāpi imasmiṃ nāmarūpe kāmataṇhādibhedā taṇhādīgharattaṃ appahīnaṭṭhena anusayitā kaṇhanāmakassa mārassa ‘‘sota’’ntipi vuccati, taṃ kaṇhassa sotabhūtaṃ dīgharattānusayitaṃ idha nāmarūpe taṇhaṃ kappāyano chindīti. Iti bhagavāti idaṃ panettha saṅgītikārānaṃ vacanaṃ. Atāri jātiṃ maraṇaṃ asesanti so taṃ taṇhaṃ chetvā asesaṃ jātimaraṇaṃ atāri, anupādisesāya nibbānadhātuyā parinibbāyīti dasseti. Iccabravī bhagavā pañcaseṭṭhoti vaṅgīsena puṭṭho bhagavā etadavoca pañcannaṃ paṭhamasissānaṃ pañcavaggiyānaṃ seṭṭho, pañcahi vā saddhādīhi indriyehi, sīlādīhi vā dhammakkhandhehi ativisiṭṭhehi cakkhūhi ca seṭṭhoti saṅgītikārānamevidaṃ vacanaṃ.

歌云：此处前文意指——在此名色中，诸如欲渴等渴爱之类的分别，因其长久未断而余习未尽，称为黑暗力，称为魔，即“流”的意思，黑暗之流久住名色中，此以名色为所流，断除此渴爱的流动。此即世尊之言，乃歌唱者之语。断除生死者，是谓割断渴爱使生死不再续，有如无余的生死乃至涅槃究竟境界之示现。称世尊为五上首者，问曰：世尊为五大乘，意味世尊为五部首第一，是以称其为五部首中最胜者，或依五种信心根、戒律、法蕴等觉眼所见皆最胜。此是歌唱者所说之意。

§359

359. Evaṃ vutte bhagavato bhāsitamabhinandamānaso vaṅgīso ‘‘esa sutvā’’tiādigāthāyo āha. Tattha paṭhamagāthāya isisattamāti bhagavā isi ca sattamo ca uttamaṭṭhena vipassīsikhīvessabhūkakusandhakoṇāgamanakassapanāmake cha isayo attanā saha satta karonto pātubhūtotipi isisattamo, taṃ ālapanto āha. Na maṃ vañcesīti yasmā parinibbuto, tasmā tassa parinibbutabhāvaṃ icchantaṃ maṃ na vañcesi, na visaṃvādesīti attho. Sesamettha pākaṭameva.

三五九。如此闻世尊所说，欢喜欢悦的瓦吉族人说：“听闻此语……”开头偈语。第一偈云奉献，意谓世尊入滅时，七位长老（维持佛教的七人梵名）与世尊一同修持，世尊称之为‘最优等修观者’，其叙述此故而言：‘我不欺骗，因为佛已涅槃，故他不欺骗我，亦不谤毁我。’此理至明显。

§360

360. Dutiyagāthāya yasmā mutyapekkho vihāsi, tasmā taṃ sandhāyāha ‘‘yathāvādī tathākārī, ahu buddhassa sāvako’’ti. Maccuno jālaṃ tatanti tebhūmakavaṭṭe vitthataṃ mārassa taṇhājālaṃ. Māyāvinoti bahumāyassa. ‘‘Tathā māyāvino’’tipi keci paṭhanti, tesaṃ yo anekāhi māyāhi anekakkhattumpi bhagavantaṃ upasaṅkami, tassa tathā māyāvinoti adhippāyo.

三六〇。第二偈义：因你已如死者，故得如此称呼‘实语实行，佛的弟子。’死亡织网绕地三界，乃魔网。魔者，名多妄者。亦有说‘真正多妄者’者，指多妄聚集者，诸多妄魔迎赴世尊者，则为‘真正多妄者’之主宰。

§361

361. Tatiyagāthāya ādīti kāraṇaṃ. Upādānassāti vaṭṭassa. Vaṭṭañhi upādātabbaṭṭhena idha ‘‘upādāna’’nti vuttaṃ, tasseva upādānassa ādiṃ avijjātaṇhādibhedaṃ kāraṇaṃ addasa kappoti evaṃ vattuṃ vaṭṭati bhagavāti adhippāyena vadati. Accagā vatāti atikkanto vata. Maccudheyyanti maccu ettha dhiyatīti maccudheyyaṃ, tebhūmakavaṭṭassetaṃ adhivacanaṃ. Taṃ suduttaraṃ maccudheyyaṃ accagā vatāti vedajāto bhaṇati. Sesamettha pākaṭamevāti.

三六一。第三偈云‘始’即因。依赖即缠绕。缠绕必须依赖，故有‘依赖’一说，所谓依赖者，以无明渴爱等为因，故称为缠绕，亦称为‘缠’。世尊谓之为主宰者。‘超越火焰’者，意对应死亡。‘超越火焰’即死亡目标，此称谓为死亡之名。此理至明显。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《小部注释·胜义光明》中

Suttanipāta-aṭṭhakathāya nigrodhakappasuttavaṇṇanā niṭṭhitā. · 《经集注》中《尼拘律劫经》的解释完毕。

13. Sammāparibbājanīyasutta-(mahāsamayasutta)-vaṇṇanā十三、《正游行经》（又名《大会经》）解释

§362

362.Pucchāmimuniṃ pahūtapaññanti sammāparibbājanīyasuttaṃ, ‘‘mahāsamayasutta’’ntipi vuccati mahāsamayadivase kathitattā. Kā uppatti? Pucchāvasikā uppatti. Nimmitabuddhena hi puṭṭho bhagavā imaṃ suttamabhāsi, taṃ saddhiṃ pucchāya ‘‘sammāparibbājanīyasutta’’nti vuccati. Ayamettha saṅkhepo, vitthārato pana sākiyakoliyānaṃ uppattito pabhuti porāṇehi vaṇṇīyati.

362. 此处所问出家修道之教法，名为正当而圆满的游行经，亦称为“大集经”，因其于大集之日所说而得名。其缘起何在？乃因有人请问而生。乃因一经文为成就者释迦牟尼所问，世尊随之回答，此令此问得名为『正当而圆满的游行经』。此乃略说，然详细由释迦族和拘罗耶族古老史传记述其发生来由，十分清楚可考。

Tatrāyaṃ uddesamaggavaṇṇanā – paṭhamakappikānaṃ kira rañño mahāsammatassa rojo nāma putto ahosi. Rojassa vararojo, vararojassa kalyāṇo, kalyāṇassa varakalyāṇo, varakalyāṇassa mandhātā, mandhātussa varamandhātā, varamandhātussa uposatho, uposathassa varo, varassa upavaro, upavarassa maghadevo, maghadevassa paramparā caturāsīti khattiyasahassāni ahesuṃ. Tesaṃ parato tayo okkākavaṃsā ahesuṃ. Tesu tatiyaokkākassa pañca mahesiyo ahesuṃ – hatthā, cittā, jantu, jālinī, visākhāti. Ekekissā pañca pañca itthisatāni parivārā. Sabbajeṭṭhāya cattāro puttā – okkāmukho, karakaṇḍu, hatthiniko, sinipuroti; pañca dhītaro – piyā, suppiyā, ānandā, vijitā, vijitasenāti. Evaṃ sā nava putte labhitvā kālamakāsi.

其中的缘起自王骄傲路窣罗有一子，名曰罗知乎。此子之王贵裔，世代显赫。罗知乎之子有跻，跻之子有吉祥，吉祥之子有更吉祥，更吉祥之子为曼陀娑，曼陀娑之子为最贤，最贤之子为优波萨多，优波萨多之子为大贤，大贤之后有优瓦罗，优瓦罗之后有摩诃德婆，摩诃德婆之后共继有四十八千贵族武士。此后传有三壳耆族，第三壳族中有五大贤者：象、心、仙人、网罗、维萨迦。每一贤者皆有五百女眷属。其长者有四子：壳面、苦犍度、象尼孤、仙人普，五女弟子：彼雅、素彼雅、阿难达、毗吉达、毗吉多舍。九子集此，得称为卡利马上之族。

Atha rājā aññaṃ daharaṃ abhirūpaṃ rājadhītaraṃ ānetvā aggamahesiṭṭhāne ṭhapesi. Sāpi jantuṃ nāma ekaṃ puttaṃ vijāyi. Taṃ jantukumāraṃ pañcamadivase alaṅkaritvā rañño dassesi. Rājā tuṭṭho mahesiyā varaṃ adāsi. Sā ñātakehi saddhiṃ mantetvā puttassa rajjaṃ yāci. Rājā ‘‘nassa vasali, mama puttānaṃ antarāyamicchasī’’ti nādāsi. Sā punappunaṃ raho rājānaṃ paritosetvā ‘‘na, mahārāja, musāvādo vaṭṭatī’’tiādīni vatvā yācati eva. Atha rājā putte āmantesi – ‘‘ahaṃ, tātā, tumhākaṃ kaniṭṭhaṃ jantukumāraṃ disvā tassa mātuyā sahasā varaṃ adāsiṃ. Sā puttassa rajjaṃ pariṇāmetuṃ icchati. Tumhe mamaccayena āgantvā rajjaṃ kāreyyāthā’’ti aṭṭhahi amaccehi saddhiṃ uyyojesi. Te bhaginiyo ādāya caturaṅginiyā senāya nagarā nikkhamiṃsu. ‘‘Kumārā pituaccayena āgantvā rajjaṃ kāressanti, gacchāma ne upaṭṭhahāmā’’ti cintetvā bahū manussā anubandhiṃsu. Paṭhamadivase yojanamattā senā ahosi, dutiyadivase dviyojanamattā, tatiyadivase tiyojanamattā. Kumārā cintesuṃ – ‘‘mahā ayaṃ balakāyo, sace mayaṃ kañci sāmantarājānaṃ akkamitvā janapadaṃ gaṇhissāma, sopi no na pahossati, kiṃ paresaṃ pīḷaṃ katvā laddharajjena, mahā jambudīpo, araññe nagaraṃ māpessāmā’’ti himavantābhimukhā agamiṃsu.

后来王带入另一少年，貌美王女，尊为国最上女士。此人名为仙人，一男名仙兰，五日内为王装饰，向王呈现。王欢喜，赐福。此女与亲友商议继承王位，王答曰：『无妨，我不欲妨碍我子孙。』女子屡次劝说，曰：『陛下，非虚妄之语，愿请勿疑。』王对王子谆谆教诲说：『我视汝为幼子，为汝母突赐福；今汝欲继承王位，当依我族亲请来继统。』召集八王子亲族，共约出征。姊妹们率军，城外驻兵。彼时初日方有一由，二日二由，三日三由军力递增。诸王子商议：『此兵多强，若以此力抗邻国诸侯，或可取此地，安置此大陆。』遂向喜马拉雅山前行。

Tattha nagaramāpanokāsaṃ pariyesamānā himavati kapilo nāma ghoratapo tāpaso paṭivasati pokkharaṇitīre mahāsākasaṇḍe, tassa vasanokāsaṃ gatā. So te disvā pucchitvā sabbaṃ pavattiṃ sutvā tesu anukampaṃ akāsi. So kira bhummajālaṃ nāma vijjaṃ jānāti, yāya uddhaṃ asītihatthe ākāse ca heṭṭhā bhūmiyañca guṇadose passati. Athekasmiṃ padese sūkaramigā sīhabyagghādayo tāsetvā paripātenti, maṇḍūkamūsikā sappe bhiṃsāpenti. So te disvā ‘‘ayaṃ bhūmippadeso pathavīagga’’nti tasmiṃ padese assamaṃ māpesi. Tato so rājakumāre āha – ‘‘sace mama nāmena nagaraṃ karotha, demi vo imaṃ okāsa’’nti. Te tathā paṭijāniṃsu. Tāpaso ‘‘imasmiṃ okāse ṭhatvā caṇḍālaputtopi cakkavattiṃ balena atisetī’’ti vatvā ‘‘assame rañño gharaṃ māpetvā nagaraṃ māpethā’’ti taṃ okāsaṃ datvā sayaṃ avidūre pabbatapāde assamaṃ katvā vasi. Tato kumārā tattha nagaraṃ māpetvā kapilassa vutthokāse katattā ‘‘kapilavatthū’’ti nāmaṃ āropetvā tattha nivāsaṃ kappesuṃ.

彼时寻觅筑城之地，喜马拉雅脚下有一名为迦毗罗的苦行者，居于池滨大沙层。见彼等，问之，听悉情状，生慈悲。其知地理之道，能见高空低地优劣。某地野兽狼豺狮虎彼此争诉，蛙鼠蛇类互相惊鸣。彼苦行者言：『此处山土地瘠薄。』乃将地赠王子，曰：『若以吾名命名此城，我可予此地。』王子允诺。苦行者立于近山之下，赐地定名迦毗罗树林，诸王子入驻营构筑住宅。

Atha amaccā ‘‘ime kumārā vayappattā, yadi nesaṃ pitā santike bhaveyya, so āvāhavivāhaṃ kāreyya. Idāni pana amhākaṃ bhāro’’ti cintetvā kumārehi saddhiṃ mantesuṃ. Kumārā ‘‘amhākaṃ sadisā khattiyadhītaro na passāma, tāsampi bhaginīnaṃ sadise khattiyakumāre, jātisambhedañca na karomā’’ti. Te jātisambhedabhayena jeṭṭhabhaginiṃ mātuṭṭhāne ṭhapetvā avasesāhi saṃvāsaṃ kappesuṃ. Tesaṃ pitā taṃ pavattiṃ sutvā ‘‘sakyā vata, bho kumārā, paramasakyā vata, bho kumārā’’ti udānaṃ udānesi. Ayaṃ tāva sakyānaṃ uppatti. Vuttampi cetaṃ bhagavatā –

亲族王子议曰：『今诸王子已及成年，若其父在，必当为其订婚。然今我辈负担重。』诸王子一致曰：『我等难得同龄姊妹，有何差别，亦不行族谱异婚。』因婚姻籍贯疑虑，长姊不悦，暂住别处，其余同住。父得悉此事，称赞曰：『此实释迦族之子，极端释迦族之子。』此为释迦族之起源。世尊亦曾如是说：

‘‘Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi – ‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti. Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentīti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi – ‘sakyā vata, bho kumārā, paramasakyā vata, bho kumārā’ti, tadagge kho pana , ambaṭṭha, sakyā paññāyanti, so ca sakyānaṃ pubbapuriso’’ti (dī. ni. 1.267).

『彼时，御婢使者来请诸王子问曰：‘诸王子今安在？’答曰：‘在喜马拉雅山池畔大沙层，有诸王子居住，皆与姊妹合居。’御婢闻报，对曰：‘此实释迦子孙，极释迦子孙。’世尊谓曰：‘释迦乃智慧之人，亦为释迦族之祖先。’（引自《长部·尼柯耶》一卷第267页）

Tato nesaṃ jeṭṭhabhaginiyā kuṭṭharogo udapādi, koviḷārapupphasadisāni gattāni ahesuṃ. Rājakumārā ‘‘imāya saddhiṃ ekato nisajjaṭṭhānabhojanādīni karontānampi upari esa rogo saṅkamatī’’ti cintetvā uyyānakīḷaṃ gacchantā viya taṃ yāne āropetvā araññaṃ pavisitvā pokkharaṇiṃ khaṇāpetvā taṃ tattha khādanīyabhojanīyehi saddhiṃ pakkhipitvā upari padaraṃ paṭicchādāpetvā paṃsuṃ datvā pakkamiṃsu. Tena ca samayena rāmo nāma rājā kuṭṭharogī orodhehi ca nāṭakehi ca jigucchiyamāno tena saṃvegena jeṭṭhaputtassa rajjaṃ datvā araññaṃ pavisitvā tattha paṇṇamūlaphalāni paribhuñjanto nacirasseva arogo suvaṇṇavaṇṇo hutvā, ito cito ca vicaranto mahantaṃ susirarukkhaṃ disvā tassabbhantare soḷasahatthappamāṇaṃ taṃ kolāpaṃ sodhetvā, dvārañca vātapānañca katvā nisseṇiṃ bandhitvā tattha vāsaṃ kappesi. So aṅgārakaṭāhe aggiṃ katvā rattiṃ vissarañca sussarañca suṇanto sayati. So ‘‘asukasmiṃ padese sīho saddamakāsi, asukasmiṃ byaggho’’ti sallakkhetvā pabhāte tattha gantvā vighāsamaṃsaṃ ādāya pacitvā khādati.

随后在这群人之中，长姊患了疥癣病，体上呈现出像旋花状的脓疱。王子们思忖道：「与一起坐着、进食坐着之人同处一处，疾病恐怕会传染。」于是就像在园中玩耍一样，将她安置在车上，来到森林里，挖掘了一个塘沼，把她与可食用的食物一同扔进去，又用树叶遮蔽在上面，撒上泥土，随后离开。此时，有一位名叫罗摩的国王，患疥癣病，忍受着痛苦和疼痒，随之带着忧愁，将国王之权交给长儿，进入森林食用树叶果实，不久即痊愈，肤色变得金黄光泽，并往返于森林内。见到一棵巨大的坚固树木，卸下长约十六肘的负担，挖通门户并筑起避风墙，束缚门户，居住在那里。夜间时分，他点燃火把，听到夜晚间风声呼啸，卧于火旁。他说：「这不适合我的地方，有狮子的吼声，有老虎的吼声。」早晨，前去那里，拾取被野兽撕裂的肉，烤熟食用。

Athekadivasaṃ so paccūsasamaye aggiṃ jāletvā nisīdi. Tena ca samayena tassā rājadhītāya gandhaṃ ghāyitvā byaggho taṃ padesaṃ khaṇitvā padaratthare vivaramakāsi. Tena vivarena sā byagghaṃ disvā bhītā vissaramakāsi. So taṃ saddaṃ sutvā ‘‘itthisaddo eso’’ti ca sallakkhetvā pātova tattha gantvā ‘‘ko etthā’’ti āha. ‘‘Mātugāmo sāmī’’ti. ‘‘Nikkhamā’’ti. ‘‘Na nikkhamāmī’’ti. ‘‘Kiṃ kāraṇā’’ti? ‘‘Khattiyakaññā aha’’nti. Evaṃ sobbhe nikhātāpi mānameva karoti. So sabbaṃ pucchitvā ‘‘ahampi khattiyo’’ti jātiṃ ācikkhitvā ‘‘ehi dāni khīre pakkhittasappi viya jāta’’nti āha. Sā ‘‘kuṭṭharoginīmhi sāmi, na sakkā nikkhamitu’’nti āha. So ‘‘katakammo dāni ahaṃ sakkā tikicchitu’’nti nisseṇiṃ datvā taṃ uddharitvā attano vasanokāsaṃ netvā sayaṃ paribhuttabhesajjāni eva datvā nacirasseva arogaṃ suvaṇṇavaṇṇamakāsi. So tāya saddhiṃ saṃvāsaṃ kappesi. Sā paṭhamasaṃvāseneva gabbhaṃ gaṇhitvā dve putte vijāyi, punapi dveti evaṃ soḷasakkhattuṃ vijāyi. Evaṃ te dvattiṃsa bhātaro ahesuṃ. Te anupubbena vuḍḍhippatte pitā sabbasippāni sikkhāpesi.

有一天，他在黄昏时点燃火把坐下。此时，那国王的王女闻到气味，把老虎从那个地方赶走，于岩石上露出洞穴。她看到洞穴中的老虎，感到害怕，离开洞穴。老虎听到声音，说：「这是雌性的声音。」标示方向，来到那里问：「是谁？」回答说：「是母亲的孩子。」说：「出来吧！」回答说：「我不出来。」又问：「为何？」答说：「我是刹帝利的少女。」即便如此，她仍害羞地闭门不出。他问她一切后说：「我也是刹帝利。」自报家世，说：「我出生像半熟酪乳制成的肥皂。」她说：「我患了疥癣的病，不得外出。」他说：「现在我有能力治疗。」下车救她，带她到自己的住所，给她涂抹药膏，渐渐痊愈，肤色变得金黄。于是两人同居。她第一次怀孕，生下两个儿子，再次生两个，共生十六年，如此共有三十二个兄弟。他们逐渐长大，父亲教导他们各种手艺。

Athekadivasaṃ eko rāmarañño nagaravāsī pabbate ratanāni gavesanto taṃ padesaṃ āgato rājānaṃ disvā aññāsi. ‘‘Jānāmahaṃ, deva, tumhe’’ti āha. ‘‘Kuto tvaṃ āgatosī’’ti ca tena puṭṭho ‘‘nagarato devā’’ti āha. Tato naṃ rājā sabbaṃ pavattiṃ pucchi. Evaṃ tesu samullapamānesu te dārakā āgamiṃsu. So te disvā ‘‘ime ke devā’’ti pucchi. ‘‘Puttā me bhaṇe’’ti. ‘‘Imehi dāni, deva, dvattiṃsakumārehi parivuto vane kiṃ karissasi, ehi rajjamanusāsā’’ti? ‘‘Alaṃ, bhaṇe, idheva sukha’’nti. So ‘‘laddhaṃ dāni me kathāpābhata’’nti nagaraṃ gantvā rañño puttassārocesi. Rañño putto ‘‘pitaraṃ ānessāmī’’ti caturaṅginiyā senāya tattha gantvā nānappakārehi pitaraṃ yāci. Sopi ‘‘alaṃ, tāta kumāra, idheva sukha’’nti neva icchi. Tato rājaputto ‘‘na dāni rājā āgantuṃ icchati, handassa idheva nagaraṃ māpemī’’ti cintetvā taṃ kolarukkhaṃ uddharitvā gharaṃ katvā nagaraṃ māpetvā kolarukkhaṃ apanetvā katattā ‘‘kolanagara’’nti ca byagghapathe katattā ‘‘byagghapajja’’nti cāti dve nāmāni āropetvā agamāsi.

有一天，一位罗摩王的臣民来到山中寻宝，看见那个地方找到了国王，彼此打招呼说：「我认识你，天神啊！」对方问：「你从何处来？」答曰：「城里来的天神。」于是国王盘问一切。他们在交谈之时，那些儿童也来到，被问及他们是谁，他们回答说是国王的儿子。国王问他们现在与这三十二个少年来到林中将要做什么？答说：「这里安乐。」他对国王说：「我已经得到消息。」到了城里，王子报告父王，父王率四军前往，请回父亲。父亲说：「这里安享生活吧，儿子。」于是王子想：「现在父王不愿亲临，倒不如在这里建城。」于是他们掘出坚固树，盖了屋宇，建造城池，称为「坚固城」，在老虎径路上建造称为「老虎所居」的两个名称，然后离去。

Tato vayappatte kumāre mātā āṇāpesi – ‘‘tātā, tumhākaṃ kapilavatthuvāsino sakyā mātulā honti, dhītaro nesaṃ gaṇhathā’’ti. Te yaṃ divasaṃ khattiyakaññāyo nadīkīḷanaṃ gacchanti, taṃ divasaṃ gantvā nadītitthaṃ uparundhitvā nāmāni sāvetvā patthitā patthitā rājadhītaro gahetvā agamaṃsu. Sakyarājāno sutvā ‘‘hotu bhaṇe, amhākaṃ ñātakā evā’’ti tuṇhī ahesuṃ. Ayaṃ koliyānaṃ uppatti.

当那渐长的王子被母亲呼唤时，说：「父亲啊，住在Kapilavatthu之地的释迦族是你的姊妹，拿去你的女儿吧。」那些刹帝利少女白天游玩河边，当日赴彼岸，用绳子约束并牵引，带走公主们回到家园。释迦王听闻此事，感到心安，称道：「好吧，我们就是亲戚。」这是哥利亚（Koliyan）族的起源。

Evaṃ tesaṃ sākiyakoliyānaṃ aññamaññaṃ āvāhavivāhaṃ karontānaṃ āgato vaṃso yāva sīhahanurājā, tāva vitthārato veditabbo – sīhahanurañño kira pañca puttā ahesuṃ – suddhodano, amitodano, dhotodano, sakkodano, sukkodanoti. Tesu suddhodane rajjaṃ kārayamāne tassa pajāpatiyā añjanarañño dhītāya mahāmāyādeviyā kucchimhi pūritapāramī mahāpuriso jātakanidāne vuttanayena tusitapurā cavitvā paṭisandhiṃ gahetvā anupubbena katamahābhinikkhamano sammāsambodhiṃ abhisambujjhitvā pavattitavaradhammacakko anukkamena kapilavatthuṃ gantvā suddhodanamahārājādayo ariyaphale patiṭṭhāpetvā janapadacārikaṃ pakkamitvā punapi aparena samayena paccāgantvā pannarasahi bhikkhusatehi saddhiṃ kapilavatthusmiṃ viharati nigrodhārāme.

于是释迦族与哥利亚族相互通婚，来往不断。历代国王直到师哈努拉王，已有五子，分别名曰须提陀那、阿弥陀陀那、陀他陀那、萨葛陀那、速葛陀那。须提陀那掌国时，其妻摩耶夫人生下世尊。世尊离开忉利天入胎娑婆世界，渐渐长大，得到正觉，从而来到Kapilavatthu，须提陀那王等凭借佛果建立王国，管理国土，之后出家修道。在某时，世尊返回Kapilavatthu，与十五百比库一同居住于无忧树庵。

Tattha viharante ca bhagavati sākiyakoliyānaṃ udakaṃ paṭicca kalaho ahosi. Kathaṃ? Nesaṃ kira ubhinnampi kapilapurakoliyapurānaṃ antare rohiṇī nāma nadī pavattati. Sā kadāci appodakā hoti, kadāci mahodakā. Appodakakāle setuṃ katvā sākiyāpi koliyāpi attano attano sassapāyanatthaṃ udakaṃ ānenti. Tesaṃ manussā ekadivasaṃ setuṃ karontā aññamaññaṃ bhaṇḍantā ‘‘are tumhākaṃ rājakulaṃ bhaginīhi saddhiṃ saṃvāsaṃ kappesi kukkuṭasoṇasiṅgālāditiracchānā viya, tumhākaṃ rājakulaṃ susirarukkhe vāsaṃ kappesi pisācillikā viyā’’ti evaṃ jātivādena khuṃsetvā attano attano rājūnaṃ ārocesuṃ. Te kuddhā yuddhasajjā hutvā rohiṇīnadītīraṃ sampattā. Evaṃ sāgarasadisaṃ balaṃ aṭṭhāsi.

当时，释迦族与哥利亚族之间因水而起纷争。缘由何在？这两族之间有一条名为罗焰尼的河流，有时水量少，有时丰沛。水少时，两族筑桥，各自为了自家水利利益取水。人们一天筑桥时相互争执，彼此说：「你们家族与我们家族像鸡鸣狗吠，住在树林中。」因这番言语口角而心生怨恨。于是两族严阵以待，来到罗焰尼河岸，爆发战争。如此，双方兵力强盛如同海洋般浩大。

Atha bhagavā ‘‘ñātakā kalahaṃ karonti, handa, ne vāressāmī’’ti ākāsenāgantvā dvinnaṃ senānaṃ majjhe aṭṭhāsi. Tampi āvajjetvā sāvatthito āgatoti eke. Evaṃ ṭhatvā ca pana attadaṇḍasuttaṃ (su. ni. 941 ādayo) abhāsi. Taṃ sutvā sabbe saṃvegappattā āvudhāni chaḍḍetvā bhagavantaṃ namassamānā aṭṭhaṃsu, mahagghañca āsanaṃ paññāpesuṃ. Bhagavā oruyha paññattāsane nisīditvā ‘‘kuṭhārīhattho puriso’’tiādikaṃ phandanajātakaṃ (jā. 1.13.14), ‘‘vandāmi taṃ kuñjarā’’tiādikaṃ laṭukikajātakaṃ (jā. 1.5.39).

于是世尊说道：“亲戚们正在争吵，且让我制止吧。”他从空中降临，在两军中间站立。使他们安静，一个告诉他们已经到达了舍卫城。这样站立着，他说起自己权杖经文（即《自杖经》su. ni. 941）。众人听闻，心生恭敬，纷纷卸下兵器，向世尊合掌致敬，跪坐下，大大让出座位。世尊端坐在指定座位上，诵说“手持战斧的人”（斧头人）等梵行本生故事（《巴经》1.13.14）和“我敬那头大象”（象王）等野象本生故事（《巴经》1.5.39）。

‘‘Sammodamānā gacchanti, jālamādāya pakkhino;

“他们欢喜地前往，携带着网；

Yadā te vivadissanti, tadā ehinti me vasa’’nti. (jā. 1.1.33) –

当他与你们争论时，那时他们就到我这里来。”（《巴经》1.1.33）——

Imaṃ vaṭṭakajātakañca kathetvā puna tesaṃ cirakālappavattaṃ ñātibhāvaṃ dassento imaṃ mahāvaṃsaṃ kathesi. Te ‘‘pubbe kira mayaṃ ñātakā evā’’ti ativiya pasīdiṃsu. Tato sakyā aḍḍhateyyakumārasate, koliyā aḍḍhateyyakumārasateti pañca kumārasate bhagavato parivāratthāya adaṃsu. Bhagavā tesaṃ pubbahetuṃ disvā ‘‘etha bhikkhavo’’ti āha. Te sabbe iddhiyā nibbattaaṭṭhaparikkhārayuttā ākāse abbhuggantvā āgamma bhagavantaṃ vanditvā aṭṭhaṃsu. Bhagavā te ādāya mahāvanaṃ agamāsi. Tesaṃ pajāpatiyo dūte pāhesuṃ, te tāhi nānappakārehi palobhiyamānā ukkaṇṭhiṃsu. Bhagavā tesaṃ ukkaṇṭhitabhāvaṃ ñatvā himavantaṃ dassetvā tattha kuṇālajātakakathāya (jā. 2.21.289 kuṇālajātakaṃ) tesaṃ anabhiratiṃ vinodetukāmo āha – ‘‘diṭṭhapubbo vo, bhikkhave, himavā’’ti? ‘‘Na bhagavā’’ti. ‘‘Etha, bhikkhave, pekkhathā’’ti attano iddhiyā te ākāsena nento ‘‘ayaṃ suvaṇṇapabbato, ayaṃ rajatapabbato, ayaṃ maṇipabbato’’ti nānappakāre pabbate dassetvā kuṇāladahe manosilātale paccuṭṭhāsi. Tato ‘‘himavante sabbe catuppadabahuppadādibhedā tiracchānagatā pāṇā āgacchantu, sabbesañca pacchato kuṇālasakuṇo’’ti adhiṭṭhāsi. Āgacchante ca te jātināmaniruttivasena vaṇṇento ‘‘ete, bhikkhave, haṃsā, ete koñcā , ete cakkavākā, karavīkā, hatthisoṇḍakā, pokkharasātakā’’ti tesaṃ dassesi.

说了这《象王本生经》后，再述其长期以来亲族关系，呈现这段大史记（《大史》）。他们说：“以前我们果真是亲戚。”因此非常高兴。后来释迦族、阿耶族各由八十个少年组成，拘尸那族也由五个少年组成，共为世尊的随从。世尊察见其前因，称之为：“这就是比库们。”众皆得神通，持八种神通具足装备，从空中降下，来到世尊面前礼敬，跪坐。世尊领受众人，来到大树林中。世尊派遣诸嫁妃使者去劝化他们，结果他们因各种引诱而生生嗔恨。世尊洞察此嗔恨，现显恒山，欲以《钵那罗本生经》（《巴经》2.21.289）安慰他们不悦，问说：“比库们，你们见过恒山吗？”众答：“未见，世尊。”世尊说：“那么，你们看这。”以神通领众在空中，上示金峰、银峰、宝峰，用神通展现山峦后，降落在《钵那罗山》脚下。世尊嘱咐：“恒山内各种四足、多足、六足等不同种类的爬行生物都来吧，且全都在山后汇集。”它们来时世尊依其出生名称分别介绍说：“这些，诸比库，乃天鹅；这些是鹭鸶；这些是秧鸡；还有大象小象、池鸟等。”

Te vimhitahadayā passantā sabbapacchato āgacchantaṃ dvīhi dijakaññāhi mukhatuṇḍakena ḍaṃsitvā gahitakaṭṭhavemajjhe nisinnaṃ sahassadijakaññāparivāraṃ kuṇālasakuṇaṃ disvā acchariyabbhutacittajātā bhagavantaṃ āhaṃsu – ‘‘kacci, bhante, bhagavāpi idha kuṇālarājā bhūtapubbo’’ti? ‘‘Āma, bhikkhave, mayāvesa kuṇālavaṃso kato. Atīte hi mayaṃ cattāro janā idha vasimhā – nārado devilo isi, ānando gijjharājā, puṇṇamukho phussakokilo, ahaṃ kuṇālo sakuṇo’’ti sabbaṃ mahākuṇālajātakaṃ kathesi. Taṃ sutvā tesaṃ bhikkhūnaṃ purāṇadutiyikāyo ārabbha uppannā anabhirati vūpasantā. Tato tesaṃ bhagavā saccakathaṃ kathesi, kathāpariyosāne sabbapacchimako sotāpanno, sabbauparimo anāgāmī ahosi, ekopi puthujjano vā arahā vā natthi. Tato bhagavā te ādāya punadeva mahāvane oruhi. Āgacchamānā ca te bhikkhū attanova iddhiyā āgacchiṃsu.

那些见到此景，心生惊异，转身看到从后面来临有两只眼睛嘴巴像猴子般的巨兽，坐在捕获鸟类的中间，背后有千只眼睛的鸟群包围着钵那罗小鸟。众生怀着惊奇与敬畏的心对世尊说：“尊者，世尊以前是否也做过钵那罗王？”世尊答道：“是的，我曾做过钵那罗王。在过去，我和另外四人共同生活在这里——那迦陵延大神、安陀喜雄狮王、满月嘴的银鹦鹉，以及我钵那罗小鸟。”遂讲述《大钵那罗本生经》。众比库听毕，心中生起不悦与烦闷。世尊为众说实相法。说法完毕后，最迟得果的是得到须陀洹果位，所有其他人都是阿那含果位，没有任何一个凡夫或阿拉汉。世尊于是带他们重返大树林。众比库见世尊，纷纷施展神通恭敬来迎。

Atha nesaṃ bhagavā uparimaggatthāya puna dhammaṃ desesi. Te pañcasatāpi vipassanaṃ ārabhitvā arahatte patiṭṭhahiṃsu. Paṭhamaṃ patto paṭhamameva agamāsi ‘‘bhagavato ārocessāmī’’ti. Āgantvā ca ‘‘abhiramāmahaṃ bhagavā, na ukkaṇṭhāmī’’ti vatvā bhagavantaṃ vanditvā ekamantaṃ nisīdi. Evaṃ te sabbepi anukkamena āgantvā bhagavantaṃ parivāretvā nisīdiṃsu jeṭṭhamāsauposathadivase sāyanhasamaye. Tato pañcasatakhīṇāsavaparivutaṃ varabuddhāsane nisinnaṃ bhagavantaṃ ṭhapetvā asaññasatte ca arūpabrahmāno ca sakaladasasahassacakkavāḷe avasesadevatādayo maṅgalasuttavaṇṇanāyaṃ vuttanayena sukhumattabhāve nimminitvā samparivāresuṃ ‘‘vicitrapaṭibhānaṃ dhammadesanaṃ sossāmā’’ti. Tattha cattāro khīṇāsavabrahmāno samāpattito vuṭṭhāya brahmagaṇaṃ apassantā ‘‘kuhiṃ gatā’’ti āvajjetvā tamatthaṃ ñatvā pacchā āgantvā okāsaṃ alabhamānā cakkavāḷamuddhani ṭhatvā paccekagāthāyo abhāsiṃsu. Yathāha –

随后，世尊为他们讲授来世之法。五百众人开始修习内观禅定，证得阿拉汉果，第一位得果者即去世，受世尊批准曰：“可以了，我该离去了。”来者这样说：“我们欢喜，世尊，不带怨恨。”向世尊礼敬后，到一旁安坐。众人整队随顺而来，围绕世尊坐下，时间是最老的僧伽雨日黄昏时分。之后五百已经断尽烦恼的比库，在圆佛座上端坐，虽无觉知但有无色梵天和万千天轮天众，到场为《吉祥经》作注解，言辞精妙隽永。此时四位断尽烦恼的无色界梵天起立，观看诸梵众，问：“他们往何处去了？”了知实情后，回来时趁机在天轮宝座上立足，并吟诵独觉者偈颂。如是——

‘‘Atha kho catunnaṃ suddhāvāsakāyikānaṃ devatānaṃ etadahosi – ‘ayaṃ, kho, bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi. Dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṅghañca . Yaṃnūna mayampi yena bhagavā tenupasaṅkameyyāma, upasaṅkamitvā bhagavato santike paccekaṃ gāthaṃ bhāseyyāmā’’’ti (dī. ni. 2.331; saṃ. ni. 1.37).

于是，有四位居住清净法身的天众作如是说：『此人世尊住于萨咖天之国、迦毗罗卫城的大树林中，随大比库僧团，与五百少数比库众合，皆为阿拉汉。诸天与十方世界诸界天，普遍聚集相应，为瞻仰世尊及比库僧团。如今我们也应当随何人而往？若往至世尊所，则当至近世尊，独自诵说偈语。』（长部经释 2.331；增支部释 1.37）

Sabbaṃ sagāthāvagge vuttanayeneva veditabbaṃ. Evaṃ gantvā ca tattha eko brahmā puratthimacakkavāḷamuddhani okāsaṃ labhitvā tattha ṭhito imaṃ gāthaṃ abhāsi –

这一切偈语，在偈颂品中早已如此宣说，理应知悉。因此，我等前往至彼处。有一梵天，在西方轮回之顶峰，得一时机，立于斯处，诵说此偈：

‘‘Mahāsamayo pavanasmiṃ…pe…

『大劫已至于风中……（此处偈文省略）……

Dakkhitāye aparājitasaṅgha’’nti. (dī. ni. 2.332; saṃ. ni. 1.37);

令敌皆败的比库僧团。』（长部经释 2.332；增支部释 1.37）

Imañcassa gāthaṃ bhāsamānassa pacchimacakkavāḷapabbate ṭhito saddaṃ assosi.

当此人诵说偈语处，立于西方轮回之顶峰山上，闻得其声。

Dutiyo pacchimacakkavāḷamuddhani okāsaṃ labhitvā tattha ṭhito taṃ gāthaṃ sutvā imaṃ gāthaṃ abhāsi –

继而第二人，于西方轮回之顶峰处得时机，立于斯处，闻此偈语后亦诵说偈语：

‘‘Tatra bhikkhavo samādahaṃsu…pe…

彼处，比库们集会……

Indriyāni rakkhanti paṇḍitā’’ti. (dī. ni. 2.332; saṃ. ni. 1.37);

智者护持根行。

Tatiyo dakkhiṇacakkavāḷamuddhani okāsaṃ labhitvā tattha ṭhito taṃ gāthaṃ sutvā imaṃ gāthaṃ abhāsi –

第三位来到南方轮转之地，得到机会驻立于彼，闻此偈，诵曰——

‘‘Chetvā khīlaṃ chetvā palighaṃ…pe… susunāgā’’ti. (dī. ni. 2.332; saṃ. ni. 1.37);

斩断谷糠，斩断恶行……水蛇行。

Catuttho uttaracakkavāḷamuddhani okāsaṃ labhitvā tattha ṭhito taṃ gāthaṃ sutvā imaṃ gāthamabhāsi –

第四位取得北方轮转之地机缘，驻立其处，闻此偈文说——

‘‘Ye keci buddhaṃ saraṇaṃ gatāse…pe…

一切皈依于佛者……

Devakāyaṃ paripūressantī’’ti. (dī. ni. 2.332; saṃ. ni. 1.37);

“天众身满”者说。

Tassapi taṃ saddaṃ dakkhiṇacakkavāḷamuddhani ṭhito assosi. Evaṃ tadā ime cattāro brahmāno parisaṃ thometvā ṭhitā ahesuṃ, mahābrahmāno ekacakkavāḷaṃ chādetvā aṭṭhaṃsu.

世尊听闻南方圆轮天的声音，从那里站起。那时四大梵天众集合，其间以大梵天遮护圆轮天下，立于八方。

Atha bhagavā devaparisaṃ oloketvā bhikkhūnaṃ ārocesi – ‘‘yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva devatā sannipatitā ahesuṃ. Seyyathāpi mayhaṃ etarahi, yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva devatā sannipatitā bhavissanti seyyathāpi mayhaṃ etarahī’’ti. Tato taṃ devaparisaṃ bhabbābhabbavasena dvidhā vibhaji ‘‘ettakā bhabbā, ettakā abhabbā’’ti. Tattha ‘‘abhabbaparisā buddhasatepi dhammaṃ desente na bujjhati, bhabbaparisā sakkā bodhetu’’nti ñatvā puna bhabbapuggale cariyavasena chadhā vibhaji ‘‘ettakā rāgacaritā, ettakā dosa-moha-vitakka-saddhā-buddhicaritā’’ti. Evaṃ cariyavasena pariggahetvā ‘‘assā parisāya kīdisā dhammadesanā sappāyā’’ti dhammakathaṃ vicinitvā puna taṃ parisaṃ manasākāsi – ‘‘attajjhāsayena nu kho jāneyya, parajjhāsayena, aṭṭhuppattivasena, pucchāvasenā’’ti. Tato ‘‘pucchāvasena jāneyyā’’ti ñatvā ‘‘pañhaṃ pucchituṃ samattho atthi, natthī’’ti puna sakalaparisaṃ āvajjetvā ‘‘natthi kocī’’ti ñatvā ‘‘sace ahameva pucchitvā ahameva vissajjeyyaṃ, evamassā parisāya sappāyaṃ na hoti. Yaṃnūnāhaṃ nimmitabuddhaṃ māpeyyanti pādakajjhānaṃ samāpajjitvā vuṭṭhāya manomayiddhiyā abhisaṅkharitvā nimmitabuddhaṃ māpesi. Sabbaṅgapaccaṅgī lakkhaṇasampanno pattacīvaradharo ālokitavilokitādisampanno hotū’’ti adhiṭṭhānacittena saha pāturahosi. So pācīnalokadhātuto āgantvā bhagavato samasame āsane nisinno evaṃ āgantvā yāni bhagavatā imamhi samāgame cariyavasena cha suttāni (su. ni. 854 ādayo, 868 ādayo, 884 ādayo, 901 ādayo, 921 ādayo) kathitāni. Seyyathidaṃ – purābhedasuttaṃ kalahavivādasuttaṃ cūḷabyūhaṃ mahābyūhaṃ tuvaṭakaṃ idameva sammāparibbājanīyanti. Tesu rāgacaritadevatānaṃ sappāyavasena kathetabbassa imassa suttassa pavattanatthaṃ pañhaṃ pucchanto ‘‘pucchāmi muniṃ pahūtapañña’’nti imaṃ gāthamāha.

接着世尊环望天众，对比库们说：“比库们！过去世出世间圣者阿拉汉、正自觉者，与诸佛陀同在时，天众也汇聚于此。今如我在此时，未来世当有的阿拉汉、正自觉者，与诸佛陀同样，天众亦将集会于此。”随后世尊将天众依资质差别分为两类，即“具慧资质者”和“不具慧资质者”，并明了“无慧群体听法不悟，而具慧群体则可觉悟”，再依其行为分为“贪怒迷妄而信者”与“慧行者”。依此行为标准，世尊舌辩诸天：“天众中各种教法的授教情况如何？”反复观察，并尝试区分“自见之知、他见之知、重大失漏之知、以诘问知”。确定“应以诘问之知获知”，然后询问诸天：“可有人能问？无？”集天众众答“无人”。世尊又设想若由自己直接问自己，如何不能在此汇聚的良善天众中发生？于是，世尊怀着坚定心志独自起誓，凭心力作成此事。世尊由南方天界降临，端坐于同座。于此次集会中依次循序宣说六经（所记《经集》卷第854、868、884、901、921号经文），其如是：《前裂经》、《谤论经》、《小部大阵经》、《大阵经》、《涂瓦达经》等为完全周遍宣说。此间诸经特别指出，贪行类天众应以此经作为讲述基调，问答论述众生问世尊“尊者！我今问汝，大智慧者”而得此偈言咏。

Tattha pahūtapaññanti mahāpaññaṃ. Tiṇṇanti caturoghatiṇṇaṃ. Pāraṅgatanti nibbānappattaṃ. Parinibbutanti saupādisesanibbānavasena parinibbutaṃ. Ṭhitattanti lokadhammehi akampanīyacittaṃ. Nikkhamma gharā panujja kāmeti vatthukāme panuditvā gharāvāsā nikkhamma. Kathaṃ bhikkhu sammā so loke paribbajeyyāti so bhikkhu kathaṃ loke sammā paribbajeyya vihareyya anupalitto lokena hutvā, lokaṃ atikkameyyāti vuttaṃ hoti. Sesamettha vuttanayameva.

偈言中“大智慧者”者，谓达到三种毒已断者；“度者”指已越四重恶趣；“究竟者”指已得无余涅槃；“立者”谓心于世法坚定不动者。偈言又言：比库如何正确周旋于世？彼比库应如何正当周旋于世而不被世俗污染，能超越世间？此处言义仅如此。

§363

363. Atha bhagavā yasmā āsavakkhayaṃ appatvā loke sammā paribbajanto nāma natthi, tasmā tasmiṃ rāgacaritādivasena pariggahite sabbapuggalasamūhe taṃ taṃ tesaṃ tesaṃ samānadosānaṃ devatāgaṇānaṃ āciṇṇadosappahānatthaṃ ‘‘yassa maṅgalā’’ti ārabhitvā arahattanikūṭeneva khīṇāsavapaṭipadaṃ pakāsento pannarasa gāthāyo abhāsi.

三百六十三偈。于是世尊说：因世间没有无癡染而正真周旋者，故由贪心行为所染者等生起，堕于一切众生团体。为疗治此等恶障，是诸天众，以“有福者”名义，于阿拉汉众前显明无癡断灭道迹，开示共于阿拉汉清净道。此时展说十五偈。

Tattha paṭhamagāthāya tāva maṅgalāti maṅgalasutte vuttānaṃ diṭṭhamaṅgalādīnametaṃ adhivacanaṃ. Samūhatāti suṭṭhu ūhatā paññāsatthena samucchinnā. Uppātāti ‘‘ukkāpātadisāḍāhādayo evaṃ vipākā hontī’’ti evaṃ pavattā uppātābhinivesā. Supināti ‘‘pubbaṇhasamaye supinaṃ disvā idaṃ nāma hoti, majjhanhikādīsu idaṃ, vāmapassena sayatā diṭṭhe idaṃ nāma hoti, dakkhiṇapassādīhi idaṃ, supinante candaṃ disvā idaṃ nāma hoti, sūriyādayo disvā ida’’nti evaṃ pavattā supinābhinivesā. Lakkhaṇāti daṇḍalakkhaṇavatthalakkhaṇādipāṭhaṃ paṭhitvā ‘‘iminā idaṃ nāma hotī’’ti evaṃ pavattā lakkhaṇābhinivesā. Te sabbepi brahmajāle vuttanayeneva veditabbā. So maṅgaladosavippahīnoti aṭṭhatiṃsa mahāmaṅgalāni ṭhapetvā avasesā maṅgaladosā nāma. Yassa panete maṅgalādayo samūhatā, so maṅgaladosavippahīno hoti. Atha vā maṅgalānañca uppātādidosānañca pahīnattā maṅgaladosavippahīno hoti, na maṅgalādīhi suddhiṃ pacceti ariyamaggassa adhigatattā. Tasmā sammā so loke paribbajeyya, so khīṇāsavo sammā loke paribbajeyya anupalitto lokenāti.

首偈“有福”一语，于《有福经》中所释“有福”等语属之。显明“有福”乃众生苦痛与祸患的集会。集体此义系断灭智慧断之。起偈“起”和“睡”，意指因业果报现于忿惧等现象；又说“睡”意指晨昏梦境不同时间所见诸异象；“相”指支配标志与刑具等象征。诸皆为“梵网”中所述之诸毒。由此，诸恶障断灭称为“有福恶染灭”，其在诸大有福中设三十八项福德。若此三十八福德悉集者，即于恶染息灭者。或虽断恶染与有福皆获，但非由福德净修所得圣道成就。故应正真周旋于世，则为无染者，应在世间正当周旋，不被世所碍。

§364

364. Dutiyagāthāya rāgaṃ vinayetha mānusesu, dibbesu kāmesu cāpi bhikkhūti mānusesu ca dibbesu ca kāmaguṇesu anāgāmimaggena anuppattidhammataṃ nento rāgaṃ vinayetha. Atikkamma bhavaṃ samecca dhammanti evaṃ rāgaṃ vinetvā tato paraṃ arahattamaggena sabbappakārato pariññābhisamayādayo sādhento catusaccabhedampi samecca dhammaṃ imāya paṭipadāya tividhampi atikkamma bhavaṃ. Sammā soti sopi bhikkhu sammā loke paribbajeyya.

364. 第二偈中说，应断除对人间的贪恋，对诸天的欲望，既断除人间与诸天的欲乐，并依止不还果正道而得不再来之法，自然断除贪欲。越过生死共相之法，断除贪欲之后，继而依止阿拉汉正道，广泛周全地修成清净禅定及智慧，获得四谛四法的完全实现。以此三重修学道理超越生死。善恶正当的比库，应正确聆闻、正确在世间行游。

§365

365. Tatiyagāthāya ‘‘anurodhavirodhavippahīno’’ti sabbavatthūsu pahīnarāgadoso. Sesaṃ vuttanayameva sabbagāthāsu ca ‘‘sopi bhikkhu sammā loke paribbajeyyā’’ti yojetabbaṃ. Ito parañhi yojanampi avatvā avuttanayameva vaṇṇayissāma.

365. 第三偈言“断除请求、反对已弃”是对一切事理断除贪嗔的宣说。其余部分的说明亦应配合所有偈文，其中包含“善恶正当比库，应正确行游于世”的教导。由此以后，我们将简单说明后续经文。

§366

366. Catutthagāthāya sattasaṅkhāravasena duvidhaṃ piyañca appiyañca veditabbaṃ, tattha chandarāgapaṭighappahānena hitvā. Anupādāyāti catūhi upādānehi kañci dhammaṃ aggahetvā. Anissitokuhiñcīti aṭṭhasatabhedena taṇhānissayena dvāsaṭṭhibhedena diṭṭhinissayena ca kuhiñci rūpādidhamme bhave vā anissito. Saṃyojaniyehi vippamuttoti sabbepi tebhūmakadhammā dasavidhasaṃyojanassa visayattā saṃyojaniyā, tehi sabbappakārato maggabhāvanāya pariññātattā ca vippamuttoti attho. Paṭhamapādena cettha rāgadosappahānaṃ vuttaṃ, dutiyena upādānanissayābhāvo, tatiyena sesākusalehi akusalavatthūhi ca vippamokkho. Paṭhamena vā rāgadosappahānaṃ, dutiyena tadupāyo, tatiyena tesaṃ pahīnattā saṃyojaniyehi vippamokkhoti veditabbo.

366. 第四偈以七种蕴如数说明，有两种识别喜爱与厌恶法，应以断除贪欲与瞋恚为法利。所谓不取，是对四种取著之一取着某一法。所谓无赖是指八十法中因无明、行、识、名色、六处、触、受、爱组成诸因缘无所依。所谓断除束缚，是解脱三界的十种缚住，以此为基础完全修习圣道意所达的解脱。首句论斥贪嗔之害，次述无取著缘脱，复言余善恶法均解脱。首句断贪欲，第二句示方法，第三句示完成证得净尽，故三者均为断除束缚之义。

§367

367. Pañcamagāthāya upadhīsūti khandhupadhīsu. Ādānanti ādātabbaṭṭhena teyeva vuccanti. Anaññaneyyoti aniccādīnaṃ sudiṭṭhattā ‘‘idaṃ seyyo’’ti kenaci anetabbo. Sesaṃ uttānapadatthameva. Idaṃ vuttaṃ hoti – ādānesu catutthamaggena sabbaso chandarāgaṃ vinetvā so vinītachandarāgo, tesu upadhīsu na sārameti, sabbe upadhī asārakatteneva passati. Tato tesu duvidhenapi nissayena anissito aññena vā kenaci ‘‘idaṃ seyyo’’ti anetabbo khīṇāsavo bhikkhu sammā so loke paribbajeyya.

367. 第五偈“upadhisūti”指五蕴之所依。所谓“ādānan ti”是以应受者为摄足。所谓“anaññaneyyoti”是对无常诸法善慧观察，断定“此非佳”不可取法。余文是具体说法，谓于四正道中首先断尽贪欲，即是已断净贪欲者，则五蕴所依皆无真实功效，完全见其无用性。由此于五蕴依缘无分别，任凭依赖亦不可取。如是已断者为无漏圣比库，能够正行于世。

§368

368. Chaṭṭhagāthāya aviruddhoti etesaṃ tiṇṇaṃ duccaritānaṃ pahīnattā sucaritehi saddhiṃ aviruddho. Viditvā dhammanti maggena catusaccadhammaṃ ñatvā. Nibbānapadābhipatthayānoti anupādisesaṃ khandhaparinibbānapadaṃ patthayamāno. Sesaṃ uttānatthameva.

368. 第六偈说“不违”者，三恶行已断者，与善行相调和不相违也。了解四圣谛及其道理，志趣斩断烦恼，志愿向无余依、断尽五蕴之涅槃迈进。余文是对以上教法的总结与升华。

§369

369. Sattamagāthāya akkuṭṭhoti dasahi akkosavatthūhi abhisatto. Na sandhiyethāti na upanayhetha na kuppeyya. Laddhā parabhojanaṃna majjeti parehi dinnaṃ saddhādeyyaṃ labhitvā ‘‘ahaṃ ñāto yasassī lābhī’’ti na majjeyya. Sesaṃ uttānatthameva.

369. 第七偈“akkuṭṭho”指十种不善之训斥，谓不可争吵分离恶口。得他人施舍非自谋利，得名利莫自夸耀。其余部分是对以上教义主题的总结表达。

§370

370. Aṭṭhamagāthāya lobhanti visamalobhaṃ. Bhavanti kāmabhavādibhavaṃ. Evaṃ dvīhi padehi bhavabhogataṇhā vuttā. Purimena vā sabbāpi taṇhā, pacchimena kammabhavo. Virato chedanabandhanā cāti evametesaṃ kammakilesānaṃ pahīnattā parasattachedanabandhanā ca viratoti. Sesaṃ vuttanayameva.

第370偈中说，有人因贪欲而生起不净之贪。由此产生对欲界诸有的生起。如此，这两句表明了有情因贪欲而产生对世间生存享乐的渴爱。前面“purimena”指所有诸欲渴爱皆是，如前法中所说的渴爱，后面“pacchimena”指烦恼业气的生起。所谓戒除、断绝、离弃此等烦恼业气，即是断绝他境上的渴爱和执着。以上只是对这些业缠烦恼的陈说而已。

§371

371. Navamagāthāya sāruppaṃ attano viditvāti attano bhikkhubhāvassa patirūpaṃ anesanādiṃ pahāya sammāesanādiājīvasuddhiṃ aññañca sammāpaṭipattiṃ tattha patiṭṭhahanena viditvā. Na hi ñātamatteneva kiñci hoti. Yathātathiyanti yathātathaṃ yathābhūtaṃ. Dhammanti khandhāyatanādibhedaṃ yathābhūtañāṇena, catusaccadhammaṃ vā maggena viditvā. Sesaṃ uttānatthameva.

第371偈中说，所谓“了解自己”即明了自身比库身份的本质，弃除执著及其根源，并由此获得正当的心清净及其他正当修行成果。此处所说“自己”不是单单认识肉身自我，而是应契入真如之理，正如实相般理解五蕴、根、界等，或由缘起四谛及圣道的智慧知见明了自性。以上只是对这段教义的深化阐述。

§372

372. Dasamagāthāya so nirāso anāsisānoti yassa ariyamaggena vināsitattā anusayā ca na santi, akusalamūlā ca samūhatā, so nirāso nittaṇho hoti. Tato āsāya abhāvena kañci rūpādidhammaṃ nāsīsati. Tenāha ‘‘nirāso anāsisāno’’ti. Sesaṃ vuttanayameva.

第372偈中说，所谓“无望无恚”，是指通过修行圣道而灭除烦恼残余，且诸根本不善根已被铲除者，即得无望、无嗔之境。由于无嗔恚，对色等现象不生毁灭之愿。由此谓之“无望无恚”。以上只是对此的明示。

§373

373. Ekādasamagāthāya āsavakhīṇoti khīṇacaturāsavo. Pahīnamānoti pahīnanavavidhamāno. Rāgapathanti rāgavisayabhūtaṃ tebhūmakadhammajātaṃ. Upātivattoti pariññāpahānehi atikkanto. Dantoti sabbadvāravisevanaṃ hitvā ariyena damathena dantabhūmiṃ patto. Parinibbutoti kilesaggivūpasamena sītibhūto. Sesaṃ vuttanayameva.

第373偈中说，“除染”即四漏已断，是所谓四漏尽境。所谓“断除”，是指已断九种烦恼。所谓“贪道”，是指贪欲根本生处。所谓“克制”，是超越烦恼遮障加害的境界。所谓“驯服”，是指以圣者之驯心，破坏一切恶关的状态。所谓“完全灭”，是指烦恼尽灭而心身清凉安住。以上都是对先前三个层次的总结。

§374

374. Dvādasamagāthāya saddhoti buddhādiguṇesu parappaccayavirahitattā sabbākārasampannena aveccappasādena samannāgato, na parassa saddhāya paṭipattiyaṃ gamanabhāvena. Yathāha – ‘‘na khvāhaṃ ettha bhante bhagavato saddhāya gacchāmī’’ti (a. ni. 5.34). Sutavāti vositasutakiccattā paramatthikasutasamannāgato. Niyāmadassīti saṃsārakantāramūḷhe loke amatapuragāmino sammattaniyāmabhūtassa maggassa dassāvī, diṭṭhamaggoti vuttaṃ hoti. Vaggagatesu na vaggasārīti vaggagatā nāma dvāsaṭṭhidiṭṭhigatikā aññamaññaṃ paṭilomattā, evaṃ vaggāhi diṭṭhīhi gatesu sattesu na vaggasārī – ‘‘idaṃ ucchijjissati, idaṃ tatheva bhavissatī’’ti evaṃ diṭṭhivasena agamanato. Paṭighanti paṭighātakaṃ, cittavighātakanti vuttaṃ hoti. Dosavisesanamevetaṃ. Vineyyāti vinetvā. Sesaṃ vuttanayameva.

第374偈中说，“信”是指对包括佛身品质及诸缘助无缺失的信解，且具备无愧无憾的清净信心，并非对他人而生的信念。正如经中所说“我不以世尊之信入于此”。所谓“闻者”，是指凭善听因缘而得的究竟正闻。所谓“律显”，是指通达此生死流转烦恼之根本，有智慧通见圣道理。教分诸章节，非成整体章义之总纲。例如修习不同见地相违逆。如是部派分别成章，听者合掌法义不相悖而逐渐递进。所谓“违逆”即心中有碍所至。此处所说的妨碍烦恼就是如此。所谓“净除”，即去除妨碍。以上皆是对“信”所涵含境地的说明。

§375

375. Terasamagāthāya saṃsuddhajinoti saṃsuddhena arahattamaggena vijitakileso. Vivaṭṭacchadoti vivaṭarāgadosamohachadano. Dhammesu vasīti catusaccadhammesu vasippatto. Na hissa sakkā te dhammā yathā ñātā kenaci aññathā kātuṃ, tena khīṇāsavo ‘‘dhammesu vasī’’ti vuccati. Pāragūti pāraṃ vuccati nibbānaṃ, taṃ gato, saupādisesavasena adhigatoti vuttaṃ hoti. Anejoti apagatataṇhācalano. Saṅkhāranirodhañāṇakusaloti saṅkhāranirodho vuccati nibbānaṃ, tamhi ñāṇaṃ ariyamaggapaññā, tattha kusalo, catukkhattuṃ bhāvitattā chekoti vuttaṃ hoti.

第375偈中说，“洁净者”即趋向于圣道、已胜烦恼者。所谓“展开覆蔽”，是指覆蔽烦恼的破除，显现清楚现前之性。所谓“临在法”，是指对四圣谛法中证入的清净印证。此法不容他人为异，也不可另作他用。所谓“诸漏断”，即人得以证入的状态。谓“具德”，是指已断烦恼是法中的主人。所谓“彼岸”，即涅槃，得证入未染净的圣地。所谓“不迷”，是指断绝渴爱之动摇不住。所谓“行集断知”，即智慧证知行蕴的消尽，即为涅槃，表现为圣道智慧圆满通达四谛。

§376

376. Cuddasamagāthāya atītesūti pavattiṃ patvā atikkantesu pañcakkhandhesu. Anāgatesūti pavattiṃ appattesu pañcakkhandhesu eva. Kappātītoti ‘‘ahaṃ mama’’nti kappanaṃ sabbampi vā taṇhādiṭṭhikappaṃ atīto. Aticca suddhipaññoti atīva suddhipañño, atikkamitvā vā suddhipañño. Kiṃ atikkamitvā? Addhattayaṃ. Arahā hi yvāyaṃ avijjāsaṅkhārasaṅkhāto atīto addhā, jātijarāmaraṇasaṅkhāto anāgato addhā, viññāṇādibhavapariyanto paccuppanno ca addhā, taṃ sabbampi atikkamma kaṅkhaṃ vitaritvā paramasuddhippattapañño hutvā ṭhito. Tena vuccati ‘‘aticca suddhipañño’’ti. Sabbāyatanehīti dvādasahāyatanehi. Arahā hi evaṃ kappātīto. Kappātītattā aticca suddhipaññattā ca āyatiṃ na kiñci āyatanaṃ upeti. Tenāha – ‘‘sabbāyatanehi vippamutto’’ti.

三百七十六、关于「过去」和「未来」与「超越」诸问题。所谓「过去」，是指已经过去的五蕴现象；所谓「未来」，是指尚未到来的五蕴现象；所谓「超越」，是指对五蕴现象的超越之理。所谓「过去」时，谓「我是我所有」之我执及一切皆系于渴爱见的行为业，已然过去。所谓「超越清净智慧」，即是极为清净的智慧，已超越了自身的无明和行的构成。何谓「超越」？当知有三方面：阿拉汉已超越无明及其所造之诸习气；未来生死尚未来到之无生之境界；识及其所依诸现象已尽而不再产生。超越此三者，断除一切疑虑，成为最高清净智慧之坚定者，故称「超越清净智慧」。所谓「诸根处」是指十二处。阿拉汉即是如此，超越了由我执所造的行为业，是超越清净智慧，不再受任何内外境界所染着。由此说：「诸根处皆得解脱」。

§377

377. Pannarasamagāthāya aññāya padanti ye te ‘‘saccānaṃ caturo padā’’ti vuttā, tesu ekekapadaṃ pubbabhāgasaccavavatthāpanapaññāya ñatvā. Samecca dhammanti tato paraṃ catūhi ariyamaggehi catusaccadhammaṃ samecca. Vivaṭaṃ disvāna pahānamāsavānanti atha paccavekkhaṇañāṇena āsavakkhayasaññitaṃ nibbānaṃ vivaṭaṃ pākaṭamanāvaṭaṃ disvā. Sabbupadhīnaṃ parikkhayāti sabbesaṃ khandhakāmaguṇakilesābhisaṅkhārabhedānaṃ upadhīnaṃ parikkhīṇattā katthaci asajjamāno bhikkhu sammā so loke paribbajeyya vihareyya, anallīyanto lokaṃ gaccheyyāti desanaṃ niṭṭhāpesi.

三百七十七、关于「十五行诗」中提及的“四谛四句”的释义。诗中说：“四谛有四足”，即四谛各有其支撑基础。就逐句而言，先知晓每句中前半部分所示之真理，作为真理的基础与明解。其后，“法”一词则涵盖四圣谛的“四种法要”。观照明了实相，断除烦恼的释怀因而生起。进而由观察证得断除烦恼，见到涅槃清净，不染世俗缠绕，涅槃显现无遗。所谓断除一切烦恼，即意指切断贪欲、嗔恨、痴愚等烦恼根源及其衍生行为的断绝。虽然遇到诸烦恼，修行者应保持正知正念，审慎行事，清净而游行世间，绝不沾染许多纷扰，乃至以此教诲圆满收摄。

§378

378. Tato so nimmito dhammadesanaṃ thomento ‘‘addhā hi bhagavā’’ti imaṃ gāthamāha. Tattha yo so evaṃ vihārīti yo so maṅgalādīni samūhanitvā sabbamaṅgaladosappahānavihārī, yopi so dibbamānusakesu kāmesu rāgaṃ vineyya bhavātikkamma dhammābhisamayavihārīti evaṃ tāya tāya gāthāya niddiṭṭhabhikkhuṃ dassento āha. Sesaṃ uttānameva. Ayaṃ pana yojanā – addhā hi bhagavā tatheva etaṃ yaṃ tvaṃ ‘‘yassa maṅgalā samūhatā’’tiādīni vatvā tassā tassā gāthāya pariyosāne ‘‘sammā so loke paribbajeyyā’’ti avaca. Kiṃ kāraṇaṃ? Yo so evaṃvihārī bhikkhu, so uttamena damathena danto, sabbāni ca dasapi saṃyojanāni caturo ca yoge vītivatto hoti. Tasmā sammā so loke paribbajeyya, natthi me ettha vicikicchāti iti desanāthomanagāthampi vatvā arahattanikūṭeneva desanaṃ niṭṭhāpesi. Suttapariyosāne koṭisatasahassadevatānaṃ aggaphalappatti ahosi, sotāpattisakadāgāmianāgāmiphalappattā pana gaṇanato asaṅkhyeyyāti.

三百七十八、于是因缘，当尊者启发法的训诲时随之颂曰：“当知世尊正如是”，此诗所说者。由此可见，修行者若依止尊者教法，乃是集诸吉祥之处，远离一切恶事，断除一切贪爱，超越生死诸法，乃是真正持守并契入佛法者。每首诗的结尾明示此义。此处所说“当知世尊正如是”即说明为何经文称赞证悟吉祥之事：持守此法之比库，以无上驯伏身心之威德，斩断十种枷锁，断四重结缔，彻底断绝烦恼结，使其获大定胜，故归纳为“应当正行游行世间”。于此经典末尾，释迦牟尼佛于天众百万中极大师子聚集，净证三果——须陀洹果、斯陀含果、阿那含果的出现亦无数难量。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注

Suttanipāta-aṭṭhakathāya sammāparibbājanīyasuttavaṇṇanā · 《经集注》中《正遍游经》注释

Niṭṭhitā.

已结束。

14. Dhammikasuttavaṇṇanā十四、《达弥咖经》注释

Evaṃme sutanti dhammikasuttaṃ. Kā uppatti? Tiṭṭhamāne kira bhagavati lokanāthe dhammiko nāma upāsako ahosi nāmena ca paṭipattiyā ca. So kira saraṇasampanno sīlasampanno bahussuto piṭakattayadharo anāgāmī abhiññālābhī ākāsacārī ahosi. Tassa parivārā pañcasatā upāsakā, tepi tādisā eva ahesuṃ. Tassekadivasaṃ uposathikassa rahogatassa paṭisallīnassa majjhimayāmāvasānasamaye evaṃ parivitakko udapādi – ‘‘yaṃnūnāhaṃ agāriyaanagāriyānaṃ paṭipadaṃ puccheyya’’nti. So pañcahi upāsakasatehi parivuto bhagavantaṃ upasaṅkamitvā tamatthaṃ pucchi, bhagavā cassa byākāsi. Tattha pubbe vaṇṇitasadisaṃ vuttanayeneva veditabbaṃ, apubbaṃ vaṇṇayissāma.

此即佛陀所说法句集经文。那其起源为何？当时世尊为世间之王，一名法护的在家居士名具足正行、守戒清净、广学多闻、三藏精通者，为无学阿那含，并能神足天眼。其门徒有五百名信徒，皆与之同法门。某一日，在中阴清净隐修之时，生起此念：“若有人来询问外道及非外道的修道法门如何修行？”遂集五百信徒，至佛所问，佛陀答之。此答当依先前所述经典义理了解，今将先略述此起缘，后续详论。

§379

379. Tattha paṭhamagāthāya tāva kathaṃkaroti kathaṃ karonto kathaṃ paṭipajjanto. Sādhu hotīti sundaro anavajjo atthasādhano hoti. Upāsakāseti upāsakāicceva vuttaṃ hoti. Sesamatthato pākaṭameva. Ayaṃ pana yojanā – yo vā agārā anagārameti pabbajati, ye vā agārino upāsakā, etesu duvidhesu sāvakesu kathaṃkaro sāvako sādhu hotīti.

三百七十九、于此初诗中所言：此所言者，即论述如何说法、如何实践、如何修行。称为「善哉」，谓美善、无懈、相契妙义。所谓「信徒」，即特指在家信士。此终旨明朗无疑。此以一句缘起法喻示──「若有人出家为无家行人，或为行住持家信徒」，于此两种信众中，实践如何方为善哉？

§380-1

380-1. Idāni evaṃ puṭṭhassa bhagavato byākaraṇasamatthataṃ dīpento ‘‘tuvañhī’’ti gāthādvayamāha. Tattha gatinti ajjhāsayagatiṃ. Parāyaṇanti nipphattiṃ. Atha vā gatinti nirayādipañcappabhedaṃ. Parāyaṇanti gatito paraṃ ayanaṃ gativippamokkhaṃ parinibbānaṃ, na catthi tulyoti tayā sadiso natthi. Sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ, pakāsesi satte anukampamānoti tvaṃ bhagavā yadatthi ñeyyaṃ nāma, taṃ anavasesaṃ avecca paṭivijjhitvā satte anukampamāno sabbaṃ ñāṇañca dhammañca pakāsesi. Yaṃ yaṃ yassa hitaṃ hoti, taṃ taṃ tassa āvikāsiyeva desesiyeva, na te atthi ācariyamuṭṭhīti vuttaṃ hoti. Virocasi vimaloti dhūmarajādivirahito viya cando, rāgādimalābhāvena vimalo virocasi. Sesamettha uttānatthameva.

今如是，世尊对弟子说完释义后，便光明宣说两句偈颂“汝渴望”。此中“过去”意为意念中之动向；“归向”意指终结、灭尽。又或者，“过去”指地狱等五道众生之赴处，“归向”指所赴之他方去处，即解脱、般涅槃，非有等同者。你以全部智慧通达法，为众生示现慈悲；所应知之法，汝悉了然，示现无遗，广为众生开示智慧法义。尔所显说，唯宣扬利乐有情之事，何尝有师长自起之故？汝光明灿烂清净，犹如去除烟尘等染污之月，远离欲净污之称洁。此处结论乃指究竟之义。

§382

382. Idāni yesaṃ tadā bhagavā dhammaṃ desesi, te devaputte kittetvā bhagavantaṃ pasaṃsanto ‘‘āgañchī te santike’’ti gāthādvayamāha. Tattha nāgarājā erāvaṇo nāmāti ayaṃ kira erāvaṇo nāma devaputto kāmarūpī dibbe vimāne vasati. So yadā sakko uyyānakīḷaṃ gacchati, tadā diyaḍḍhasatayojanaṃ kāyaṃ abhinimminitvā tettiṃsa kumbhe māpetvā erāvaṇo nāma hatthī hoti. Tassa ekekasmiṃ kumbhe dve dve dantā honti, ekekasmiṃ dante satta satta pokkharaṇiyo, ekekissā pokkharaṇiyā satta satta paduminiyo, ekekissā paduminiyā satta satta pupphāni, ekekasmiṃ pupphe satta satta pattāni, ekekasmiṃ patte satta satta accharāyo naccanti padumaccharāyotveva vissutā sakkassa nāṭakitthiyo, yā ca vimānavatthusmimpi ‘‘bhamanti kaññā padumesu sikkhitā’’ti (vi. va. 1034) āgatā. Tesaṃ pana tettisaṃkumbhānaṃ majjhe sudassanakumbho nāma tiṃsayojanamatto hoti, tattha yojanappamāṇo maṇipallaṅko tiyojanubbedhe pupphamaṇḍape attharīyati. Tattha sakko devānamindo accharāsaṅghaparivuto dibbasampattiṃ paccanubhoti. Sakke pana devānaminde uyyānakīḷāto paṭinivatte puna taṃ rūpaṃ saṃharitvāna devaputtova hoti. Taṃ sandhāyāha – ‘‘āgañchi te santike nāgarājā erāvaṇo nāmā’’ti. Jinoti sutvāti ‘‘vijitapāpadhammo esa bhagavā’’ti evaṃ sutvā. Sopi tayā mantayitvāti tayā saddhiṃ mantayitvā, pañhaṃ pucchitvāti adhippāyo. Ajjhagamāti adhiagamā, gatoti vuttaṃ hoti. Sādhūti sutvāna patītarūpoti taṃ pañhaṃ sutvā ‘‘sādhu bhante’’ti abhinanditvā tuṭṭharūpo gatoti attho.

今者，世尊所说法者，那些天子闻知后，赞叹世尊，便说起两句偈颂曰：“愿来近我”，“愿来近我”。其中一名为夜叉王者，名曰诃罗缚那（Erāvaṇa），此乃欲身天子，居于天界宫殿。昔萨咖天帝游园时，诃罗缚那仿生千五百由旬身，制作三十三个鼎，化作大象。每个鼎内生有两牙，牙内有七个宝莲，宝莲中生七朵莲花，莲中七香花，香花内旖旎多彩七叶，七叶上舞莲舞女，如萨咖天帝宫廷歌舞众。宫殿中居住着名为“清辉鼎”，约三十由旬，而由旬长的宝座以三由旬计，铺设于宝花坛上。萨咖天帝环绕乐舞，享受天界殊胜之福乐。天帝游园毕，收敛光彩，化为天子形态。于是遣使言：“愿来我近，夜叉王诃罗缚那果真至。”听闻此语，“圣者断除恶业”世尊被称赞。彼等共计议论，此后提问世尊。所谓“前来近者”意为降临；“过去”意指已说教义。听闻此问答，善男信女皆生欢喜。

§383

383.Rājāpi taṃ vessavaṇo kuveroti ettha so yakkho rañjanaṭṭhena rājā, visāṇāya rājadhāniyā rajjaṃ kāretīti vessavaṇo, purimanāmena kuveroti veditabbo. So kira kuvero nāma brāhmaṇamahāsālo hutvā dānādīni puññāni katvā visāṇāya rājadhāniyā adhipati hutvā nibbatto. Tasmā ‘‘kuvero vessavaṇo’’ti vuccati. Vuttañcetaṃ āṭānāṭiyasutte –

彼时，有名曰毗舍浮罗（月亮）之夜叉王，名曰毗舍浮罗（Vessavaṇa），为兰耶端天子之主。其原名为拘绰罗（Kuvera），曾为婆罗门大富豪，修持布施等善业。布施广大，后为兰耶端国王，住立安稳。因此人称“拘绰罗毗舍浮罗”。此事曾记载于《阿含经尼迦耶》卷三二九曰： “拘绰罗王者，名曰毗舍浮罗，兰耶端名为国都。故拘绰罗乃为大王，名为毗舍浮罗。”

‘‘Kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī, tasmā kuvero mahārājā ‘vessavaṇo’ti pavuccatī’’ti (dī. ni. 3.291) –

此事当明显已明。

Sesamettha pākaṭameva.

此处可明示。

Tattha siyā – kasmā pana dūratare tāvatiṃsabhavane vasanto erāvaṇo paṭhamaṃ āgato, vessavaṇo pacchā, ekanagareva vasanto ayaṃ upāsako sabbapacchā, kathañca so tesaṃ āgamanaṃ aññāsi, yena evamāhāti? Vuccate – vessavaṇo kira tadā anekasahassapavāḷapallaṅkaṃ dvādasayojanaṃ nārivāhanaṃ abhiruyha pavāḷakuntaṃ uccāretvā dasasahassakoṭiyakkhehi parivuto ‘‘bhagavantaṃ pañhaṃ pucchissāmī’’ti ākāsaṭṭhakavimānāni pariharitvā maggena maggaṃ āgacchanto veḷukaṇḍakanagare nandamātāya upāsikāya nivesanassa uparibhāgaṃ sampatto. Upāsikāya ayamānubhāvo – parisuddhasīlā hoti, niccaṃ vikālabhojanā paṭiviratā, piṭakattayadhārinī, anāgāmiphale patiṭṭhitā. Sā tamhi samaye sīhapañjaraṃ ugghāṭetvā utuggahaṇatthāya māluteritokāse ṭhatvā aṭṭhakapārāyanavagge parimaṇḍalehi padabyañjanehi madhurena sarena bhāsati. Vessavaṇo tattheva yānāni ṭhapetvā yāva upāsikā ‘‘idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye paricārakasoḷasannaṃ brāhmaṇāna’’nti nigamanaṃ abhāsi, tāva sabbaṃ sutvā vaggapariyosāne suvaṇṇamurajasadisaṃ mahantaṃ gīvaṃ paggahetvā ‘‘sādhu sādhu bhaginī’’ti sādhukāramadāsi. Sā ‘‘ko etthā’’ti āha. ‘‘Ahaṃ bhagini vessavaṇo’’ti. Upāsikā kira paṭhamaṃ sotāpannā ahosi, pacchā vessavaṇo. Taṃ so dhammato sahodarabhāvaṃ sandhāya upāsikaṃ bhaginivādena samudācarati. Upāsikāya ca ‘‘vikālo, bhātika bhadramukha, yassa dāni kālaṃ maññasī’’ti vutto ‘‘ahaṃ bhagini tayi pasanno pasannākāraṃ karomī’’ti āha. Tena hi bhadramukha, mama khette nipphannaṃ sāliṃ kammakarā āharituṃ na sakkonti, taṃ tava parisāya āṇāpehīti. So ‘‘sādhu bhaginī’’ti yakkhe āṇāpesi. Te aḍḍhaterasa koṭṭhāgārasatāni pūresuṃ. Tato pabhuti koṭṭhāgāraṃ ūnaṃ nāma nāhosi, ‘‘nandamātu koṭṭhāgāraṃ viyā’’ti loke nidassanaṃ ahosi. Vessavaṇo koṭṭhāgārāni pūretvā bhagavantaṃ upasaṅkami. Bhagavā ‘‘vikāle āgatosī’’ti āha. Atha bhagavato sabbaṃ ārocesi. Iminā kāraṇena āsannatarepi cātumahārājikabhavane vasanto vessavaṇo pacchā āgato. Erāvaṇassa pana na kiñci antarā karaṇīyaṃ ahosi, tena so paṭhamataraṃ āgato.

彼时，当问：何以在遥远的三十三天宫中居住的诃罗缚那最先来到？毗舍浮罗随后入城，乃为单城之居士。彼如何知晓诃罗缚那之来临？传说，毗舍浮罗昔日在十二由旬之多层宝座上乘坐十二由旬人车，登上宝座山巅，置身亿千夜叉之围绕，飞来天界天宫中，三千由旬处建立花坛。路经沙地城镇，抵达一名为兰达摩多女子之居所。彼女品行端正，常荤淡食，持守三藏教典，已立于阿那含果位。彼于当时开狮子吼，诵读《八正道经》，以修辞饰装饰华美之辞，悦耳如音。毗舍浮罗安置车辆，直至彼女称：“此乃世尊居于麻耶石塔旁，十六婆罗门供养之地。”言毕，毗舍浮罗将金色大舌呈献表示赞叹，道：“善哉善哉，姊妹！”女子问：“尔何方来？”“我是姊妹毗舍浮罗。”女子初为得流果，后毗舍浮罗。彼为同法亲族，称姊妹，同法相敬。彼女说：“吾病苦，兄弟公子慈善，愿恕吾病。”毗舍浮罗答曰：“姊妹安心，现有田畴由我众作良农收割守护。”其令彼女安心，行事和平。夜叉王以此善言护持。彼曾充满十三库藏。库藏若缺，世间便有传言曰“兰达摩多库藏减损”。毗舍浮罗充盛诸库藏，乃向世尊近前。世尊谓曰：“汝已病来。”后以真话说明一切。故毗舍浮罗虽住近地四大天宫，亦随后至。诃罗缚那未作他事，先行降临。

Ayaṃ pana upāsako kiñcāpi anāgāmī pakatiyāva ekabhattiko, tathāpi tadā uposathadivasoti katvā uposathaṅgāni adhiṭṭhāya sāyanhasamayaṃ sunivattho supāruto pañcasataupāsakaparivuto jetavanaṃ gantvā dhammadesanaṃ sutvā attano gharaṃ āgamma tesaṃ upāsakānaṃ saraṇasīlauposathānisaṃsādibhedaṃ upāsakadhammaṃ kathetvā te upāsake uyyojesi. Tesañca tasseva ghare muṭṭhihatthappamāṇapādakāni pañca kappiyamañcasatāni pāṭekkovarakesu paññattāni honti. Te attano attano ovarakaṃ pavisitvā samāpattiṃ appetvā nisīdiṃsu, upāsakopi tathevākāsi. Tena ca samayena sāvatthinagare sattapaññāsa kulasatasahassāni vasanti, manussagaṇanāya aṭṭhārasakoṭimanussā. Tena paṭhamayāme hatthiassamanussabherisaddādīhi sāvatthinagaraṃ mahāsamuddo viya ekasaddaṃ hoti. Majjhimayāmasamanantare so saddo paṭippassambhati . Tamhi kāle upāsako samāpattito vuṭṭhāya attano guṇe āvajjetvā ‘‘yenāhaṃ maggasukhena phalasukhena sukhito viharāmi, idaṃ sukhaṃ kaṃ nissāya laddha’’nti cintetvā ‘‘bhagavantaṃ nissāyā’’ti bhagavati cittaṃ pasādetvā ‘‘bhagavā etarahi katamena vihārena viharatī’’ti āvajjento dibbena cakkhunā erāvaṇavessavaṇe disvā dibbāya sotadhātuyā dhammadesanaṃ sutvā cetopariyañāṇena tesaṃ pasannacittataṃ ñatvā ‘‘yaṃnūnāhampi bhagavantaṃ ubhayahitaṃ paṭipadaṃ puccheyya’’nti cintesi. Tasmā so ekanagare vasantopi sabbapacchā āgato, evañca nesaṃ āgamanaṃ aññāsi. Tenāha – ‘‘āgañchi te santike nāgarājā…pe… so cāpi sutvāna patītarūpo’’ti.

这一位在家居士虽为不更来者，平时仅食一餐，但于那时于斋日之日，恪守斋戒章法，傍晚时分整洁而静卧，身旁环绕五百位在家居士，携众前往揭德林。闻闻佛陀讲法，归家之后，为这些在家居士详细讲说皈依戒律及斋戒持守的差别，讲解其在家生活之法，因而令这些居士欢喜接受。在他自己家中，他的脚似握拳状，五个合适的枕头摆放在独设的小床上。诸人各自进入自己的小床，进入禅定后坐禅而静止，居士们也都在同处静坐。当时沙瓦提城内约有七十五万个家族总人口达一亿八千万，即人类数量非常众多。初夏时节，以大象群及人群之声响合成一片，宛如大海波涛翻滚般绵延不绝。在半日中段，此声音逐渐平息消散。当时这位居士入定已毕，起身呼唤自己贤能的长辈，思惟道：“吾因修行道之乐果而安稳生活于此，若得此乐安，依凭于何处？”因心向佛陀而生信喜，心中想：“若请问世尊如今依止何种居住方式？”于是用神眼观看伊罗阇那城与韦萨瓦那两个国王所在之处，凭天眼听闻佛陀所说法，透过心智了知佛陀法教所带来的清净心，于是思量：“假若我也请佛陀为我教导彼此利益之法当如何？”于是虽居于一乡村，亦常来往众多往来拜访者，并无人不知其来访。于是他说：“愿得到来者——即村王……曾听闻其堕落不善……”

§384

384. Idāni ito bahiddhā lokasammatehi samaṇabrāhmaṇehi ukkaṭṭhabhāvena bhagavantaṃ pasaṃsanto ‘‘ye kecime’’ti gāthādvayamāha. Tattha titthiyāti nandavacchasaṃkiccehi ādipuggalehi tīhi titthakarehi kate diṭṭhititthe jātā, tesaṃ sāsane pabbajitā pūraṇādayo cha satthāro. Tattha nāṭaputto nigaṇṭho, avasesā ājīvakāti te sabbe dassento āha ‘‘ye kecime titthiyā vādasīlā’’ti, ‘‘mayaṃ sammā paṭipannā, aññe micchā paṭipannā’’ti evaṃ vādakaraṇasīlā lokaṃ mukhasattīhi vitudantā vicaranti. Ājīvakā vāti te ekajjhamuddiṭṭhe bhinditvā dasseti. Nātitarantīti nātikkamanti. Sabbeti aññepi ye keci titthiyasāvakādayo, tepi pariggaṇhanto āha. ‘‘Ṭhito vajantaṃ viyā’’ti yathā koci ṭhito gativikalo sīghagāminaṃ purisaṃ gacchantaṃ nātitareyya, evaṃ te paññāgatiyā abhāvena te te atthappabhede bujjhituṃ asakkontā ṭhitā, atijavanapaññaṃ bhagavantaṃ nātitarantīti attho.

384. 现今，从外方而言，世间公认的沙门婆罗门群体中，因种种论争而称赞世尊曰“某些人”等，两句偈语如此。彼时，‘执有见者’谓三种执持有见之人，即由南达婆丘货集而成之三类执着者，皆出于持有差别见之执着，受教于诸佛世尊，师承已满六世诸佛。在其中有名曰纳塔普多和尼干陀的婆罗门及阿耆婆族人，他们都表明说：“某些执有见者乃言议辩论者；我等奉行正道，彼则误行邪道”；如此以作为互攻批评之言辞，四处交游辩论。阿耆婆族则说明彼等在一个信念基础上分裂，表明“非超越即不及”等不同说法。又有一切其他观持执有见者及其弟子，也将此归纳，譬如“停步、踌躇不前”之类，仿佛有人止步停留而迟缓行走一般，喻其缺乏智慧无法明了事理，因缺乏明了之慧，故谓“非超越”，意即未达真理。

§385

385.Brāhmaṇā vādasīlā vuddhā cāti ettāvatā caṅkītārukkhapokkharasātijāṇussoṇiādayo dasseti, api brāhmaṇā santi kecīti iminā majjhimāpi daharāpi kevalaṃ brāhmaṇā santi atthi upalabbhanti kecīti evaṃ assalāyanavāseṭṭhaambaṭṭhauttaramāṇavakādayo dasseti. Atthabaddhāti ‘‘api nu kho imaṃ pañhaṃ byākareyya, imaṃ kaṅkhaṃ chindeyyā’’ti evaṃ atthabaddhā bhavanti. Ye cāpi aññeti aññepi ye ‘‘mayaṃ vādino’’ti evaṃ maññamānā vicaranti khattiyapaṇḍitabrāhmaṇabrahmadevayakkhādayo aparimāṇā. Tepi sabbe tayi atthabaddhā bhavantīti dasseti.

385. 婆罗门辩论者秉持论辩之习性，呈现为各种态度，如藏有伞树、榕树、睡莲之类的金缩花等分别显现。虽称为婆罗门，实际上青年中亦有唯称婆罗门者，但部分能有所体认。又有从阿沙拉耶那、瓦塞陀、安巴塔等人显现，即所谓婆罗门之始也。所谓‘有意义者’，即“是否有人来解答此疑，断除此惑？”此谓有意义。那些自以为是者与他人互相自称“我辩论者”，其中有士族、婆罗门、模式婆罗门及婆罗门天神、亚卡等无尽诸人，此等各方皆具有针对问题之意义。

§386-7

386-7. Evaṃ nānappakārehi bhagavantaṃ pasaṃsitvā idāni dhammeneva taṃ pasaṃsitvā dhammakathaṃ yācanto ‘‘ayañhi dhammo’’ti gāthādvayamāha. Tattha ayañhi dhammoti sattatiṃsa bodhipakkhiyadhamme sandhāyāha. Nipuṇoti saṇho duppaṭivijjho. Sukhoti paṭividdho samāno lokuttarasukhamāvahati, tasmā sukhāvahattā ‘‘sukho’’ti vuccati. Suppavuttoti sudesito. Sussūsamānāti sotukāmamhāti attho. Taṃ no vadāti taṃ dhammaṃ amhākaṃ vada. ‘‘Tvaṃ no’’tipi pāṭho, tvaṃ amhākaṃ vadāti attho. Sabbepime bhikkhavoti taṅkhaṇaṃ nisinnāni kira pañca bhikkhusatāni honti, tāni dassento yācati. Upāsakā cāpīti attano parivāre aññe ca dasseti. Sesamettha pākaṭameva.

386-7. 如此种种方式称赞世尊，现在仅就正法称赞，即祈求阐述教法，说“此即是法”之两句偈语。这里所谓“此法”，指的是三十三种佛菩提依止力量。所谓精通者，即精晓、难以讹误之义。所谓快乐者，是指与世间幸福不同，乃超世间之究竟安乐，故称之为“快乐”。所谓广传者，是指广为传播。所谓“应当听闻”，意即愿闻法。此乃佛对我们说的话，“这是我们所说之法”。现在整体含意是，诸比库等五十人安坐乞食，居士们则指示家中亲属，他此处所述即明显呈现。

§388

388. Atha bhagavā anagāriyapaṭipadaṃ tāva dassetuṃ bhikkhū āmantetvā ‘‘suṇātha me bhikkhavo’’tiādimāha. Tattha dhammaṃ dhutaṃ tañca carātha sabbeti kilese dhunātīti dhuto, evarūpaṃ kilesadhunanakaṃ paṭipadādhammaṃ sāvayāmi vo, tañca mayā sāvitaṃ sabbe caratha paṭipajjatha, mā pamāditthāti vuttaṃ hoti. Iriyāpathanti gamanādicatubbidhaṃ. Pabbajitānulomikanti samaṇasāruppaṃ satisampajaññayuttaṃ. Araññe kammaṭṭhānānuyogavasena pavattamevāti apare. Sevetha nanti taṃ iriyāpathaṃ bhajeyya . Atthadasoti hitānupassī. Mutīmāti buddhimā. Sesamettha gāthāya pākaṭameva.

388. 此后，世尊为阐明不置家业之行持，召集比库众谕曰：“善听啊，诸比库。”尔时，世尊示现诸法之纯净，谓此法已清净，谓是诸染污之根本之断灭道，我已亲证此道，诸比库应当亲证而持守，莫有疏忽。所谓行走之道，即四种行走方式。所谓出家相合道理，即应具如沙门般的正念与正知。其行当调整如修习森林法门者。若有所修便当精进，若不修便要放弃此行。亦应常行此行。所谓利益，即审察利益。所谓明智即智慧。至此，偈语根据此而明白呈现。

§389

389.No ve vikāleti evaṃ pabbajitānulomikaṃ iriyāpathaṃ sevamāno ca divāmajjhanhikavītikkamaṃ upādāya vikāle na careyya bhikkhu, yuttakāle eva pana gāmaṃ piṇḍāya careyya. Kiṃ kāraṇaṃ? Akālacāriñhi sajanti saṅgā, akālacāriṃ puggalaṃ rāgasaṅgādayo aneke saṅgā sajanti parissajanti upaguhanti allīyanti. Tasmā vikāle nacaranti buddhā, tasmā ye catusaccabuddhā ariyapuggalā, na te vikāle piṇḍāya carantīti. Tena kira samayena vikālabhojanasikkhāpadaṃ appaññattaṃ hoti, tasmā dhammadesanāvasenevettha puthujjanānaṃ ādīnavaṃ dassento imaṃ gāthamāha. Ariyā pana saha maggapaṭilābhā eva tato paṭiviratā honti, esā dhammatā.

389. 不应错乱而随意废弃出家之四行道，日日恪守昼夜戒律，昼间索食修行，勿于晚间妄行。何以故？因不时饮食会生欲染之集，众烦恼诸魔鬼常扰。如果晚间妄食，诸魔鬼便增集散布，束缚干扰修行者。故佛时代诸佛及圣者皆不于晚间乞食。于是以此法为戒律，令出家众不晚间乞食，此即法理所在。

§390

390. Evaṃ vikālacariyaṃ paṭisedhetvā ‘‘kāle carantenapi evaṃ caritabba’’nti dassento āha ‘‘rūpā ca saddā cā’’ti. Tassattho – ye te rūpādayo nānappakārakaṃ madaṃ janentā satte sammadayanti, tesu piṇḍapātapārisuddhisuttādīsu (ma. ni. 3.438 ādayo) vuttanayena chandaṃ vinodetvā yuttakāleneva pātarāsaṃ paviseyyāti. Ettha ca pāto asitabboti pātarāso, piṇḍapātassetaṃ nāmaṃ. Yo yattha labbhati, so padesopi taṃ yogena ‘‘pātarāso’’ti idha vutto. Yato piṇḍapātaṃ labhati, taṃ okāsaṃ gaccheyyāti evamettha attho veditabbo.

390. 如此反对不合时宜的行为之后，佛告诫说：“即使在适当的时刻，也应当如此行事。”并说：“乃至形色与声音。”此处意旨——那些形色等诸物，引生种种迷醉的心念者，会误导存在，故而在《布施清净经》等经中，明说欲断此等嗜好。借此缘故，若能于适当时节断除贪念，自当及时入于食时。此处所称“食时”者，即饭时。至于“饭时”的名称，缘于所得处，因受处而得名为“饭时”。即因为获受布施之处为食时，故以其所在地义称之，应如是理解。

§391

391. Evaṃ paviṭṭho –

391. 如是，〔他〕入已——

‘‘Piṇḍañca bhikkhu samayena laddhā,

“比库于时节所获食

Eko paṭikkamma raho nisīde;

须独处安静入止息；

Ajjhattacintī na mano bahiddhā,

内心思虑不外散

Nicchāraye saṅgahitattabhāvo’’.

生存安定聚一心。”

Tattha piṇḍanti missakabhikkhaṃ, sā hi tato tato samodhānetvā sampiṇḍitaṭṭhena ‘‘piṇḍo’’ti vuccati. Samayenāti antomajjhanhikakāle. Eko paṭikkammāti kāyavivekaṃ sampādento adutiyo nivattitvā. Ajjhattacintīti tilakkhaṇaṃ āropetvā khandhasantānaṃ cintento. Na mano bahiddhānicchārayeti bahiddhā rūpādīsu rāgavasena cittaṃ na nīhare. Saṅgahitattabhāvoti suṭṭhu gahitacitto.

彼时，谓乞食者谓聚集饼食，即将各处糜烂腐坏之食残收集起来，捣成团块，此团块状食谓之“聚食”。所谓时分者，指日中之时也。所谓一遍消退者，谓身心解脱达到止息之境，一者修身独觉，二者复返回转。所谓内观思惟者，谓加诸三相之见，观照诸蕴流转。非谓心离外显境界，彼心于外貌等欲染境不撤除也。所谓缘集状态者，谓心念善重集，能稳固持载之意。

§392

392. Evaṃ viharanto ca –

392．如是行持时，

‘‘Sacepi so sallape sāvakena,

『若彼与弟子说话，

Aññena vā kenaci bhikkhunā vā;

或与他一比库，

Dhammaṃ paṇītaṃ tamudāhareyya,

宣说善法，

Na pesuṇaṃ nopi parūpavādaṃ’’.

不论轻慢，亦不妄谈他所闻者。』

Kiṃ vuttaṃ hoti? So yogāvacaro kiñcideva sotukāmatāya upagatena sāvakena vā kenaci aññatitthiyagahaṭṭhādinā vā idheva pabbajitena bhikkhunā vā saddhiṃ sacepi sallape, atha yvāyaṃ maggaphalādipaṭisaṃyutto dasakathāvatthubhedo vā atappakaṭṭhena paṇīto dhammo. Taṃ dhammaṃ paṇītaṃ udāhareyya, aññaṃ pana pisuṇavacanaṃ vā parūpavādaṃ vā appamattakampi na udāhareyyāti.

所说所作为何？就是说有修习作务者因心有所向，带着微细的聆听之心，或是由某个特定外道、俗家修行者、出家比库，或是由某一派弟子一起谈论，然后由此聚集的和正法修行结果相关的十种分别法等，用真切坚定的言辞演说。而这正法应当举例如此，不应举出他邪恶词句、他人谤斥言论、偶然轻率之语。

§393

393. Idāni tasmiṃ parūpavāde dosaṃ dassento āha ‘‘vādañhi eke’’ti. Tassattho – idhekacce moghapurisā parūpavādasañhitaṃ nānappakāraṃ viggāhikakathābhedaṃ vādaṃ paṭiseniyanti virujjhanti, yujjhitukāmā hutvā senāya paṭimukhaṃ gacchantā viya honti, te mayaṃ lāmakapaññe na pasaṃsāma. Kiṃ kāraṇaṃ? Tato tato ne pasajanti saṅgā, yasmā te tādisake puggale tato tato vacanapathato samuṭṭhāya vivādasaṅgā sajanti allīyanti. Kiṃ kāraṇā sajantīti? Cittañhi te tattha gamenti dūre, yasmā te paṭiseniyantā cittaṃ tattha gamenti, yattha gataṃ samathavipassanānaṃ dūre hotīti.

393. 如今看到他人妄谤他说“各自表述”。对此意谓——当中有些愚昧之人以谤他者的言语为凭，持不同见解辩论争吵，彼等如同退避迎击敌军，欲战而退，故我等不赞同。何故？不相契合，故各自生争，共聚一处因故语言纷争，生口舌疾疾。何因争执？因其心根本远离安定，心念不住，定慧修习生起之地遥不可及也。

§394-5

394-5. Evaṃ parittapaññānaṃ pavattiṃ dassetvā idāni mahāpaññānaṃ pavattiṃ dassento āha ‘‘piṇḍaṃ vihāraṃ…pe… sāvako’’ti. Tattha vihārena patissayo, sayanāsanena mañcapīṭhanti tīhipi padehi senāsanameva vuttaṃ. Āpanti udakaṃ. Saṅghāṭirajūpavāhananti paṃsumalādino saṅghāṭirajassa dhovanaṃ. Sutvāna dhammaṃ sugatena desitanti sabbāsavasaṃvarādīsu ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevati sītassa paṭighātāyā’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena bhagavatā desitaṃ dhammaṃ sutvā. Saṅkhāya sevevarapaññasāvakoti etaṃ idha piṇḍanti vuttaṃ piṇḍapātaṃ, vihārādīhi vuttaṃ senāsanaṃ, āpamukhena dassitaṃ gilānapaccayaṃ, saṅghāṭiyā cīvaranti catubbidhampi paccayaṃ saṅkhāya ‘‘yāvadeva imassa kāyassa ṭhitiyā’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena paccavekkhitvā seve varapaññasāvako, sevituṃ sakkuṇeyya varapaññassa tathāgatassa sāvako sekkho vā puthujjano vā, nippariyāyena ca arahā. So hi caturāpasseno ‘‘saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’’ti (dī. ni. 3.308; ma. ni. 2.168; a. ni. 10.20) vutto. Yassā ca saṅkhāya seve varapaññasāvako, tasmā hi piṇḍe…pe… yathā pokkhare vāribindu, tathā hotīti veditabbo.

394-395. 如此示现防卫智慧兴起，如今示现大智慧兴旺，说“饮食与住所……弟子啊”。此处“住所”的因缘，乃指床榻、垫座、坐具三处座所。取水而浴。持有袈裟与衣物，用筵席等物洗涤衣袍。闻法乃佛世尊所说，涵盖所有烦恼调伏等，“恰当敬护衣服，抵御寒冷伤害”等事皆有言说（见注释文献）。持此观照所闻，称为依止奉事智慧的弟子。这是饮食、住所、座具、用水和衣物等四种因缘汇集，故名供养。佛陀述有四善事“敬护一聚，安居一处，远离一切，灭净一切”等。持依止奉事智慧的弟子，于此饮食之法亦居如池中莲花，清净无染，理当如是理解。

§396

396. Evaṃ khīṇāsavapaṭipattiṃ dassento arahattanikūṭena anagāriyapaṭipadaṃ niṭṭhāpetvā idāni agāriyapaṭipadaṃ dassetuṃ ‘‘gahaṭṭhavattaṃ pana vo’’tiādimāha. Tattha paṭhamagāthāya tāva sāvakoti agāriyasāvako. Sesaṃ uttānatthameva. Ayaṃ pana yojanā – yo mayā ito pubbe kevalo abyāmisso sakalo paripuṇṇo bhikkhudhammo kathito. Esa khettavatthuādipariggahehi sapariggahena na labbhā phassetuṃ na sakkā adhigantunti.

396. 如此显示断除所有染污之行，借阿拉汉群至无俗事之行已成就，如今当示现俗行，则言“家居行法尔等”。此处首偈谓为俗弟子。余为对正行之补充说明。我所述法属于全面圆满、无缺漏之比库教法。此教法以田地属地及其附属物不可得，非能所有之境地为限，不可达故。

§397

397. Evaṃ tassa bhikkhudhammaṃ paṭisedhetvā gahaṭṭhadhammameva dassento āha ‘‘pāṇaṃ na hane’’ti. Tattha purimaḍḍhena tikoṭiparisuddhā pāṇātipātāveramaṇi vuttā, pacchimaḍḍhena sattesu hitapaṭipatti. Tatiyapādo cettha khaggavisāṇasutte (su. ni. 35 ādayo) catutthapāde thāvaratasabhedo mettasuttavaṇṇanāyaṃ (su. ni. 143 ādayo) sabbappakārato vaṇṇito. Sesaṃ uttānatthameva. Uppaṭipāṭiyā pana yojanā kātabbā – tasathāvaresu sabbesu bhūtesu nidhāya daṇḍaṃ na hane na ghātayeyya nānujaññāti. ‘‘Nidhāya daṇḍa’’nti ito vā paraṃ ‘‘vatteyyā’’ti pāṭhaseso āharitabbo. Itarathā hi na pubbenāparaṃ sandhiyati.

397. 如此反对彼等比库法，专述家居戒律，言“勿杀生”。先前经典中三十亿诸比库古德净戒诫便是戒杀，后续亦有七种利益行法。第三则《利剑标注经》分章断说怀柔，描述慈爱如愿之法，圆备全义。余今所述亦是补注。对应诸禁戒之取，须明“拘于器物立法，勿杀勿伤，不得许可”之义。此“拘于器物”者，即从此处领会，对诸法理遵守细节，非一意执守前后差异不通。

§398

398. Evaṃ paṭhamasikkhāpadaṃ dassetvā idāni dutiyasikkhāpadaṃ dassento āha ‘‘tato adinna’’nti. Tattha kiñcīti appaṃ vā bahuṃ vā. Kvacīti gāme vā araññe vā. Sāvakoti agāriyasāvako. Bujjhamānoti ‘‘parasantakamida’’nti jānamāno. Sabbaṃ adinnaṃ parivajjayeyyāti evañhi paṭipajjamāno sabbaṃ adinnaṃ parivajjeyya, no aññathāti dīpeti. Sesamettha vuttanayañca pākaṭañcāti.

398. 如此显说首条戒律，今说第二条戒律，言“勿夺他人所有”。此戒涵盖少许或众多。彼处于村落或林间，亦即俗弟子。为明白“此为邻近之地”，故言。应当修行不夺一切所有物，如此持守无有他法。此则为明了、彻底公开阐述。

§399

399. Evaṃ dutiyasikkhāpadampi tikoṭiparisuddhaṃ dassetvā ukkaṭṭhaparicchedato pabhuti tatiyaṃ dassento āha ‘‘abrahmacariya’’nti. Tattha asambhuṇantoti asakkonto.

399. 如是，第二戒也清净至极，显示完备，且因教义提纲而上升到第三戒时，称之为“非梵行”。此处“非梵行”者，谓不能胜任、不堪负荷也。

§400

400. Idāni catutthasikkhāpadaṃ dassento āha ‘‘sabhaggato vā’’ti. Tattha sabhaggatoti santhāgārādigato. Parisaggatoti pūgamajjagato. Sesamettha vuttanayañca pākaṭañcāti.

400. 如今显示第四戒，称之为“有缘者”。此处“有缘者”指与出家人会盟（santhāgāra）及其他圣地相往来者。“结集者”则指住持修止般若的先行者。在此，后续讲说明显呈现出来。

§401

401. Evaṃ catutthasikkhāpadampi tikoṭiparisuddhaṃ dassetvā pañcamaṃ dassento āha ‘‘majjañca pāna’’nti. Tattha majjañca pānanti gāthābandhasukhatthaṃ evaṃ vuttaṃ. Ayaṃ panattho ‘‘majjapānañca na samācareyyā’’ti. Dhammaṃ imanti imaṃ majjapānaveramaṇīdhammaṃ. Ummādanantanti ummādanapariyosānaṃ. Yo hi sabbalahuko majjapānassa vipāko, so manussabhūtassa ummattakasaṃvattaniko hoti. Iti naṃ viditvāti iti naṃ majjapānaṃ ñatvā. Sesamettha vuttanayañca pākaṭañcāti.

401. 如此将第四戒也清净彻底地呈现之后，显示第五戒，称之为“饮酒戒”。其中“饮酒戒”依附于韵文束中的意旨，如此表述：“不可饮酒”。此戒法即是“不应饮酒”的戒律规范。所谓“兴起”为兴起烦恼的终止。因为饮酒的果报非常沉重，令为人者如狂，故称“全知此戒，甚是饮酒戒也”。其后所述，皆为明了阐释。

§402

402. Evaṃ pañcamasikkhāpadampi tikoṭiparisuddhaṃ dassetvā idāni purimasikkhāpadānampi majjapānameva saṃkilesakarañca bhedakarañca dassetvā daḷhataraṃ tato veramaṇiyaṃ niyojento āha ‘‘madā hi pāpāni karontī’’ti. Tattha madāti madahetu. Hikāro padapūraṇamatte nipāto. Pāpāni karontīti pāṇātipātādīni sabbākusalāni karonti. Ummādanaṃ mohananti paraloke ummādanaṃ ihaloke mohanaṃ. Sesaṃ uttānatthameva.

402. 如此将第五戒亦悉数清净阐明后，现在示现早前诸戒，均依饮酒戒规，兼示修持障碍与破坏者，紧接更有严厉戒律，言道：“醉者作恶多端。”其中“醉”指酒醉之因，“喝醉”是形足之状态。所谓“作恶多端”者，是指诸如杀生等诸恶行皆由此起。所谓“兴起”即迷惑，“迷惑”则指彼世间的迷惑与此世间的迷惑。其余内容完全明白地阐释。

§403-4

403-4. Ettāvatā agāriyasāvakassa niccasīlaṃ dassetvā idāni uposathaṅgāni dassento ‘‘pāṇaṃ na hane’’ti gāthādvayamāha. Tattha abrahmacariyāti aseṭṭhacariyabhūtā. Methunāti methunadhammasamāpattito. Rattiṃ na bhuñjeyya vikālabhojananti rattimpi na bhuñjeyya, divāpi kālātikkantabhojanaṃ na bhuñjeyya. Na ca gandhanti ettha gandhaggahaṇena vilepanacuṇṇādīnipi gahitānevāti veditabbāni. Mañceti kappiyamañce. Santhateti taṭṭikādīhi kappiyattharaṇehi atthate. Chamāyaṃ pana gonakādisanthatāyapi vaṭṭati. Aṭṭhaṅgikanti pañcaṅgikaṃ viya tūriyaṃ, na aṅgavinimuttaṃ. Dukkhantagunāti vaṭṭadukkhassa antagatena. Sesamettha pākaṭameva. Pacchimaḍḍhuṃ pana saṅgītikārakehi vuttantipi āhu.

403-4. 如此显示居士众的恒常戒律后，现今显示伍波萨他的各项规章，宣布“不可杀生”，附以二句偈诗。这里的“非梵行”乃指不纯洁行为。“交合”指的是发生交合的行为。“夜不食庄严食”指夜间不宜进食，如是，白天也不可食不合时节的食物。也不得取香气物品、涂抹粉末等，应以此为戒律规定。所谓“轻微”指许可的轻微行为。“持续”是指通过纱笼等允可的适用。本条约束牧牛等众生聚集之事，也被涵盖。所谓“八支戒”乃如“五支戒”加三者，此戒非解除诸根之戒。所谓“苦中之苦”，意指来自苦的深层。其余内容皆明显。后面亦记录西方的音乐家论及此律。

§405

405. Evaṃ uposathaṅgāni dassetvā idāni uposathakālaṃ dassento āha ‘‘tato ca pakkhassā’’ti. Tattha tatoti padapūraṇamatte nipāto. Pakkhassupavassuposathanti evaṃ parapadena yojetabbaṃ ‘‘pakkhassa cātuddasiṃ pañcadasiṃ aṭṭhaminti ete tayo divase upavassa uposathaṃ, etaṃ aṭṭhaṅgikauposathaṃ upagamma vasitvā’’ti. Pāṭihāriyapakkhañcāti ettha pana vassūpanāyikāya purimabhāge āsāḷhamāso, antovassaṃ tayo māsā, kattikamāsoti ime pañca māsā ‘‘pāṭihāriyapakkho’’ti vuccanti. Āsāḷhakattikaphagguṇamāsā tayo evāti apare. Pakkhuposathadivasānaṃ purimapacchimadivasavasena pakkhe pakkhe terasīpāṭipadasattamīnavamīsaṅkhātā cattāro cattāro divasāti apare. Yaṃ ruccati, taṃ gahetabbaṃ. Sabbaṃ vā pana puññakāmīnaṃ bhāsitabbaṃ. Evametaṃ pāṭihāriyapakkhañca pasannamānaso susamattarūpaṃ suparipuṇṇarūpaṃ ekampi divasaṃ apariccajanto aṭṭhaṅgupetaṃ uposathaṃ upavassāti sambandhitabbaṃ.

405. 如此示现伍波萨他的各戒相后，现在示现伍波萨他时机，言曰：“然后在半月之间”。其中“然”指醮地满顿之意。所谓“半月及瓦萨及波萨他”三者合称，为月中及月末及月初的三段“清净日”。应如此连接：“半月之十四、十五、八日，三天为半月的波萨他。乃称八支伍波萨他，修习而居之”。“奇妙半月”所指，按有着雨季中心的前段七个月，名曰“奇妙半月”；雨季末尾三个月为其他。“半月的伍波萨他日数，以上、下半月至多为十三、十五、七天，四个四天组成，多为四天”。其后称：“愿收受此”，皆因诸善知识所示。“由此可见，奇妙半月”者，释迦牟尼正法中，具善意而如法之形貌，集诸善法于一日一处戒律之修持期间备足者，谓之伍波萨他也。

§406

406. Evaṃ uposathakālaṃ dassetvā idāni tesu kālesu etaṃ uposathaṃ upavassa yaṃ kātabbaṃ, taṃ dassento āha ‘‘tato ca pāto’’ti. Etthāpi tatoti padapūraṇamatte nipāto, anantaratthe vā, athāti vuttaṃ hoti. Pātoti aparajjudivasapubbabhāge. Upavutthuposathoti upavasitauposatho. Annenāti yāgubhattādinā. Pānenāti aṭṭhavidhapānena. Anumodamānoti anupamodamāno, nirantaraṃ modamānoti attho. Yathārahanti attano anurūpena, yathāsatti yathābalanti vuttaṃ hoti. Saṃvibhajethāti bhājeyya patimāneyya. Sesaṃ pākaṭameva.

406. 如是观察持戒安居的时刻，现在在这些时间段，应当进行的持戒安居事宜，示现之后说：「此为断食起始。」于此，『断食』一词有时仅指词义填补，不必立即进行，也有说法称断食，即是未破戒日之前段。持戒安居者，即指在座禅之持戒者。『食物』含义为供养粮食等类；『饮水』指八种饮用水。『同意〕者，意为持续内心欢喜。譬如自己的本心依照当时的状态、真实与力量，如实所说。如能分别，则应分割、应扣除。其余皆为明显事项。

§407

407. Evaṃ upavutthuposathassa kiccaṃ vatvā idāni yāvajīvikaṃ garuvattaṃ ājīvapārisuddhiñca kathetvā tāya paṭipadāya adhigantabbaṭṭhānaṃ dassento āha ‘‘dhammena mātāpitaro’’ti. Tattha dhammenāti dhammaladdhena bhogena . Bhareyyāti poseyya. Dhammikaṃ so vaṇijjanti sattavaṇijjā, satthavaṇijjā, visavaṇijjā, maṃsavaṇijjā, surāvaṇijjāti imā pañca adhammavaṇijjā vajjetvā avasesā dhammikavaṇijjā. Vaṇijjāmukhena cettha kasigorakkhādi aparopi dhammiko vohāro saṅgahito. Sesamuttānatthameva. Ayaṃ pana yojanā – so niccasīlauposathasīladānadhammasamannāgato ariyasāvako payojaye dhammikaṃ vaṇijjaṃ, tato laddhena ca dhammato anapetattā dhammena bhogena mātāpitaro bhareyya. Atha so gihī evaṃ appamatto ādito pabhuti vuttaṃ imaṃ vattaṃ vattayanto kāyassa bhedā ye te attano ābhāya andhakāraṃ vidhametvā ālokakaraṇena sayampabhāti laddhanāmā cha kāmāvacaradevā, te sayampabhe nāma deve upeti bhajati allīyati, tesaṃ nibbattaṭṭhāne nibbattatīti.

407. 如是，叙述持戒安居的事宜之后，现在谈论如何达到终身依止、庄严事业与纯净修行，讲述修行道路上的成就点，示现后说：“以法供养父母”。其中「法」是指正法所得的财物。｢供养｣是指供养、施舍。此处的“法行商贾”包含正信商贾、师法商贾、净商贾、肉食商贾、酒类商贾，此五恶业商贾除外其余皆为正法商贾。由商贾之名，指包括各类商行如牛羊守护者等职业的正法经营。其余意指菩提之纯粹意义。这是说明持戒安居具备不间断守持善戒、布施法物的圣门弟子所以成就正法商业，随后以所得财产用法供养父母。之后，居士若如此精进做事，即使身体发生疾病等苦痛，内心因所获喜乐，如同元光照耀暗处般，能自现光明。所谓自显光明，即指诸欲天神往往亲近侍奉，这些诸天所在的旷静之所，皆为此光明所到之处。

Paramatthajotikāya khuddaka-aṭṭhakathāya · 《胜义光明》小部注

Suttanipāta-aṭṭhakathāya dhammikasuttavaṇṇanā niṭṭhitā. · 《经集注》中《达弥咖经》注释结束。

Niṭṭhito ca dutiyo vaggo atthavaṇṇanānayato, nāmena · 并且，就义释的方法而言，第二品也已结束；其名称为……

Cūḷavaggoti.

『小品』者。