1. Itthivimānaṃ · 1. 女天宫义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部中
Vimānavatthu-aṭṭhakathā · 《天宫事》注释
Ganthārambhakathā
经文开端的讲说
Mahākāruṇikaṃ nāthaṃ, ñeyyasāgarapāraguṃ;
我礼敬那位大悲的主，此主通达应当了知的真理，如同渡过智慧海洋者；
Vande nipuṇagambhīra-vicitranayadesanaṃ.
我礼敬这位具备精深深奥、妙义多样之教诲之尊者；
Vijjācaraṇasampannā, yena niyyanti lokato;
他具足智慧与行持，由此从世间得以解脱；
Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.
我礼敬那最高无上之法，此法为正自觉者所敬奉；
Sīlādiguṇasampanno, ṭhito maggaphalesu yo;
此法具足戒律及诸善德，稳立于道果上者。
Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.
我顶礼圣贤僧团，那无上功德的福田。
Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;
由顶礼而生的功德，正是那宝贵的根本；
Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.
我已断除一切障碍，因那光明的力量而得解脱。
Devatāhi kataṃ puññaṃ, yaṃ yaṃ purimajātisu;
天众曾为过去的众生所造作的功德，
Tassa tassa vimānādi-phalasampattibhedato.
因各自享受不同的天宫及其果报而各异。
Pucchāvasena yā tāsaṃ, vissajjanavasena ca;
犹如问话一般，亦如献礼一般；
Pavattā desanā kamma-phalapaccakkhakārinī.
是行使说法起因善恶果报的根本因缘。
Vimānavatthu icceva, nāmena vasino pure;
犹如宫殿故事，居住其间以名义区分城邑；
Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo.
即是小部经藏中，诸大长老所结集的。
Tassāhamavalambitvā, porāṇaṭṭhakathānayaṃ;
我依托此旧有注疏，
Tattha tattha nidānāni, vibhāvento visesato.
于其中详细析出因缘，反复分别阐明。
Suvisuddhaṃ asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;
内容清净无杂，一丝不乱，善巧地辨析义理；
Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.
居于大寺的时代，方向相反。
Yathābalaṃ karissāmi, atthasaṃvaṇṇanaṃ subhaṃ;
我将尽力恰当阐述其义理，言辞美好；
Sakkaccaṃ bhāsato taṃ me, nisāmayatha sādhavoti.
请如实恳切地向我说明，令我能理解明了。
Tattha vimānānīti visiṭṭhamānāni devatānaṃ kīḷānivāsaṭṭhānāni. Tāni hi tāsaṃ sucaritakammānubhāvanibbattāni yojanikadviyojanikādipamāṇavisesayuttatāya , nānāratanasamujjalāni vicittavaṇṇasaṇṭhānāni sobhātisayayogena visesato mānanīyatāya ca ‘‘vimānānī’’ti vuccanti. Vimānānaṃ vatthu kāraṇaṃ etissāti vimānavatthu, ‘‘pīṭhaṃ te sovaṇṇamaya’’ntiādinayappavattā desanā. Nidassanamattañcetaṃ tāsaṃ devatānaṃ rūpabhogaparivārādisampattiyo taṃnibbattakakammañca nissāya imissā desanāya pavattattā. Vipākamukhena vā kammantaramānassa kāraṇabhāvato vimānavatthūti veditabbaṃ.
此处所称“宫殿”，是指诸天欢娱神居住的场所。其乃由诸天善行业力所感成，依缘相、解除相等不同量度标准而成，乃各色珍宝熠熠生辉、绚丽纷呈、光彩夺目，具备装饰光彩与荣耀尊贵，故称为“宫殿”。宫殿之存在乃因佛所说关于宫殿的缘起法义，如“其座皆由金制”等教说。此说仅为示现，表显诸天华美的环境与因缘果报之业果而生起的福德。由于业果显现，故应了知为宫殿之缘起法因。
Tayidaṃ kena bhāsitaṃ, kattha bhāsitaṃ, kadā bhāsitaṃ, kasmā ca bhāsitanti? Vuccate – idañhi vimānavatthu duvidhena pavattaṃ – pucchāvasena vissajjanavasena ca. Tattha vissajjanagāthā tāhi tāhi devatāhi bhāsitā, pucchāgāthā pana kāci bhagavatā bhāsitā, kāci sakkādīhi, kāci sāvakehi therehi. Tatthāpi yebhuyyena yo so kappānaṃ satasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ buddhassa bhagavato aggasāvakabhāvāya puññañāṇasambhāre sambharanto anukkamena sāvakapāramiyo pūretvā, chaḷabhiññācatupaṭisambhidādiguṇavisesaparivārassa, sakalassa sāvakapāramiñāṇassa matthakaṃ patto dutiye aggasāvakaṭṭhāne ṭhito iddhimantesu ca bhagavatā etadagge ṭhapito āyasmā mahāmoggallāno, tena bhāsitā.
此文为何所说？何处所说？何时所说？为何而说？此宫殿因缘文有二种表现形式，一为问话形式，一为回答形式。回答韵文由各诸天以其各自语言表达，问话韵文或由世尊说出，或由萨咖等神，或由诸比库、长老说出。其间有一位千百千劫以来，积集无量功德智慧，具足比库圆满功德，拥有六通及超越三昧智慧完备认识，居于第二最尊长老地位，且为神通辩才第一者，名为大摩嘎剌那长老，由之说出此经。
Bhāsantena ca paṭhamaṃ tāva lokahitāya devacārikaṃ carantena devaloke devatānaṃ pucchāvasena puna tato manussalokaṃ āgantvā manussānaṃ puññaphalassa paccakkhakaraṇatthaṃ pucchaṃ vissajjanañca ekajjhaṃ katvā bhagavato pavedetvā bhikkhūnaṃ bhāsitā, sakkena pucchāvasena, devatāhi tassa vissajjanavasena bhāsitāpi mahāmoggallānattherassa bhāsitā eva. Evaṃ bhagavatā therehi ca devatāhi ca pucchāvasena, devatāhi tassā vissajjanavasena ca tattha tattha bhāsitā pacchā dhammavinayaṃ saṅgāyantehi dhammasaṅgāhakehi ekato katvā ‘‘vimānavatthu’’icceva saṅgahaṃ āropitā. Ayaṃ tāvettha ‘‘kena bhāsita’’ntiādīnaṃ padānaṃ saṅkhepato sādhāraṇato ca vissajjanā.
由此说者，为利世人者，是天行者游行众天之佛界，由诸天问答形式再转入人间世界，询问人等福报因缘，且以问答形式传述于世尊，再由世尊告诫比库，诸天亦以问答语句与大摩嘎剌那长老对话所述。于是世尊与诸长老及诸天皆以问答方式说明，随后由诸尊者及法藏者共聚一处，整合佛陀及众佛弟子所说法教，统一将此文集结命名为“宫殿因缘文”。此处“为何所说”等语，简而言之即为问答形式中一般的回答句。
Vitthārato pana ‘‘kena bhāsita’’nti padassa anomadassissa bhagavato pādamūle katapaṇidhānato paṭṭhāya mahātherassa āgamanīyapaṭipadā kathetabbā, sā pana āgamaṭṭhakathāsu tattha tattha vitthāritāti tattha āgatanayeneva veditabbā. Asādhāraṇato ‘‘kattha bhāsita’’ntiādīnaṃ padānaṃ vissajjanā tassa tassa vimānassa atthavaṇṇanānayeneva āgamissati.
然而对“kena bhāsita”（何由所说）这一语，须凭世尊足下近旁恭敬观照的坚定志愿，由大长老讲述其应行诠释道路。此处的诠释，乃是对注释书中逐句展开的详尽阐明，应当以所引经文而加以理解。非常规情况下，“kattha bhāsita”（何处所说）等词语，应当凭各各天宫之文义说明分布释出。
Apare pana bhaṇanti – ekadivasaṃ āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi ‘‘etarahi kho manussā asatipi vatthusampattiyā khettasampattiyā attano ca cittapasādasampattiyā tāni tāni puññāni katvā devaloke nibbattā uḷārasampattiṃ paccanubhonti, yaṃnūnāhaṃ devacārikaṃ caranto tā devatā kāyasakkhiṃ katvā tāhi yathūpacitaṃ puññaṃ yathādhigatañca puññaphalaṃ kathāpetvā tamatthaṃ bhagavato āroceyyaṃ. Evaṃ me satthā gaganatale puṇṇacandaṃ uṭṭhāpento viya manussānaṃ kammaphalaṃ paccakkhato dassento appakānampi kārānaṃ āyatanagatāya saddhāya vasena uḷāraphalataṃ vibhāvento taṃ taṃ vimānavatthuṃ aṭṭhuppattiṃ katvā mahatiṃ dhammadesanaṃ pavattessati, sā hoti bahujanassa atthāya hitāya sukhāya devamanussāna’’nti . So āsanā vuṭṭhahitvā rattadupaṭṭaṃ nivāsetvā aparaṃ rattadupaṭṭaṃ ekaṃsaṃ katvā samantato jātihiṅgulikadhārā vijjulatā viya sañjhāpabhānurañjito viya ca jaṅgamo añjanagirisikharo, bhagavantaṃ upasaṅkamitvā abhivādetvā ekamantaṃ nisinno attano adhippāyaṃ ārocetvā bhagavatā anuññāto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā, tato vuṭṭhāya iddhibalena taṅkhaṇaññeva tāvatiṃsabhavanaṃ gantvā tattha tattha tāhi tāhi devatāhi yathūpacitaṃ puññakammaṃ pucchi, tassa tā kathesuṃ. Tato manussalokaṃ āgantvā taṃ sabbaṃ tattha pavattitaniyāmeneva bhagavato ārocesi, taṃ samanuñño satthā ahosi. Iccetaṃ aṭṭhuppattiṃ katvā sampattaparisāya vitthārena dhammaṃ desesīti.
又有人言——某一日，长老摩诃摩嘎剌那隐居静虑，内心绕转思惟，忽然生起此念：“此刻人类凭借非真实的物质财富、田地所有及自心安乐财富为因，借彼诸功德而往生于天界，享受极乐福报。倘若吾身化作天界侍者，依照诸天身体证记，对彼功德与福报加以宣说，世尊当听以明示为要。”于是，师尊宛如穹苍上升之满月，向人间显现业果，阐释诸行声闻之得乐，尽示五欲之地终不及信心所致的极乐果报。如此分明解说各天宫缘起，广开大法，以利益广大众生为本。于此之后，他起坐息夜垫，安置次夜垫于一边，宛如遍布生命之手指的藤蔓缠绕，暮光普照，似行于暗峰之山脊中，趋近世尊，顶礼禀告，坐于一隅，告白自我之志向。被世尊允诺起座，顶礼环绕，入第四禅定以示神通；起坐后，凭神通力速往他界，遍访诸天宫殿，各随适宜以功德受问，并由彼处传达。之后回转至人间，彻底阐述一切所现及运作，受世尊赞许。由此成就明白讲解，满载其成就者集会广泛讲法。
Taṃ panetaṃ vimānavatthu vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ, dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannaṃ, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu sāsanaṅgesu gāthāsaṅgahaṃ.
此诸天宫故事，涵盖律藏、经藏与论藏三藏之中，且普遍贯穿经藏五部：长部、中部、相应部、增支部、杂藏；杂藏中亦包含说经、颂、解说、偈颂、话语录、本生经、奇异法、幻术等九类教法系统与颂集。
‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;
“二千佛弟子，二千人所聚；
Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –
总计四万众生，是我开显之法。”（长老颂1027）
Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ. Vaggato pīṭhavaggo cittalatāvaggo pāricchattakavaggo mañjiṭṭhakavaggo mahārathavaggo pāyāsivaggo sunikkhittavaggoti satta vaggā. Vatthuto paṭhame vagge sattarasa vatthūni, dutiye ekādasa, tatiye dasa, catutthe dvādasa , pañcame catuddasa, chaṭṭhe dasa, sattame ekādasāti antaravimānānaṃ aggahaṇe pañcāsīti, gahaṇe pana tevīsasataṃ vatthūni, gāthāto pana diyaḍḍhasahassagāthā. Tassa vaggesu pīṭhavaggo ādi, vatthūsu sovaṇṇapīṭhavatthu ādi, tassāpi ‘‘pīṭhaṃ te sovaṇṇamaya’’nti gāthā ādi.
如是以这教法宝藏，昭示于诸大藏中四万八千法蕴，有若法蕴小集。由此分为七品卷：法座品、心光品、护法品、钵罗笠品、战车品、乳酪品、净安品。第一品中具七百余法，第二品中具十一法，第三品十法，第四品十二法，第五品十四法，第六品十法，第七品十一法；共计五十余品康庄天宫集。总计三千零余法，颂语约一万五千余章。诸品中首有法座品，其中初有“法座金色宝座”等章节。