1. Ekakanipāto · 1. 一集义注
1. Ekakanipāto一集
1. Paṭhamavaggo
1. 第一品
1. Subhūtittheragāthāvaṇṇanā一、苏菩提长老偈颂注释
Idāni channāme kuṭikātiādinayappavattānaṃ theragāthānaṃ atthavaṇṇanā hoti. Sā panāyaṃ atthavaṇṇanā yasmā tāsaṃ tāsaṃ gāthānaṃ aṭṭhuppattiṃ pakāsetvā vuccamānā pākaṭā hoti suviññeyyā ca. Tasmā tattha tattha aṭṭhuppattiṃ pakāsetvā atthavaṇṇanaṃ karissāmāti.
现在是对被称为“藏中小屋”等题的长老颂歌的意义进行详细解释。因这段解释中，将逐一指出每首颂歌的产生缘由，因此内容清晰且令人明了。所以，我将在每处分别说明颂歌的由来，以便诠释意义。
Tattha channā me kuṭikātigāthāya kā uppatti? Vuccate – ito kira kappasatasahassamatthake anuppanneyeva padumuttare bhagavati lokanāthe haṃsavatīnāmake nagare aññatarassa brāhmaṇamahāsālassa eko putto uppajji. Tassa ‘‘nandamāṇavo’’ti nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā tattha sāraṃ apassanto attano parivārabhūtehi catucattālīsāya māṇavakasahassehi saddhiṃ pabbatapāde isipabbajjaṃ pabbajitvā aṭṭha samāpattiyo pañca ca abhiññāyo nibbattesi. Antevāsikānampi kammaṭṭhānaṃ ācikkhi. Tepi na cireneva jhānalābhino ahesuṃ.
该处所称“藏中小屋”颂歌的由来为何？所谓由来是：大约在一百万劫以前，在彼时尚未形成佛法的时代，世尊波罗奈国哈姆萨城中，有一位著名婆罗门大富豪家中生下一名子嗣，名曰难陀摩纳。此人年满三岁，展现三种觉悟之相，目睹其自身以及与四万四千名随从子童队伍一同，于山脚的昔师林中出家。遂得八定与五种神通，且曾传示内相修行事由。不久便得至禅定。
Tena ca samayena padumuttaro bhagavā loke uppajjitvā haṃsavatīnagaraṃ upanissāya viharanto ekadivasaṃ paccūsasamaye lokaṃ volokento nandatāpasassa antevāsikajaṭilānaṃ arahattūpanissayaṃ nandatāpasassa ca dvīhaṅgehi samannāgatassa sāvakaṭṭhānantarassa patthanaṃ disvā pātova sarīrapaṭijagganaṃ katvā pubbaṇhasamaye pattacīvaramādāya aññaṃ kañci anāmantetvā sīho viya ekacaro nandatāpasassa antevāsikesu phalāphalatthāya gatesu ‘‘buddhabhāvaṃ me jānātū’’ti passantasseva nandatāpasassa ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Nandatāpaso buddhānubhāvañceva lakkhaṇapāripūriñca disvā lakkhaṇamante sammasitvā ‘‘imehi lakkhaṇehi samannāgato nāma agāraṃ ajjhāvasanto rājā hoti cakkavattī, pabbajanto loke vivaṭacchado sabbaññū buddho hoti. Ayaṃ purisājānīyo nissaṃsayaṃ buddhoti ñatvā paccuggamanaṃ katvā, pañcapatiṭṭhitena vanditvā, āsanaṃ paññāpetvā, adāsi. Nisīdi bhagavā paññatte āsane. Nandatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.
及至彼时，世尊迦旃延尊者出生，在哈姆萨城附近修行，一日傍晚，观照世间，见难陀摩纳已证诸阿拉汉果及深通二边，即知其证得佛果之相，便从空中下降，立于地面。难陀摩纳辨识佛迹，恭敬礼拜说：『具足此等相者，若居家则为国王，若出家则为遍知佛陀。此人坚信不可疑，奉佛教义诣见，恭拜于五方庄严后，安座于所。』佛亦于庄严处坐定。难陀摩纳亦自取座，于傍坐下。
Tasmiṃ samaye catucattālīsasahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnāsanaṃ olokentā āhaṃsu – ‘‘ācariya, mayaṃ ‘imasmiṃ loke tumhehi mahantataro natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti. Nandatāpaso, ‘‘tātā, kiṃ vadetha, sāsapena saddhiṃ aṭṭhasaṭṭhisatasahassayojanubbedhaṃ sineruṃ upametuṃ icchatha, sabbaññubuddhena saddhiṃ mā maṃ upamitthā’’ti āha. Atha te tāpasā ‘‘sace ayaṃ orako abhavissa, na amhākaṃ ācariyo evaṃ upamaṃ āhareyya, yāva mahā vatāyaṃ purisājānīyo’’ti pādesu nipatitvā sirasā vandiṃsu. Atha te ācariyo āha – ‘‘tātā, amhākaṃ buddhānaṃ anucchaviko deyyadhammo natthi, bhagavā ca bhikkhācāravelāyaṃ idhāgato, tasmā mayaṃ yathābalaṃ deyyadhammaṃ dassāma, tumhe yaṃ yaṃ paṇītaṃ phalāphalaṃ ānītaṃ, taṃ taṃ āharathā’’ti vatvā āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Bhikkhū satthu cittaṃ ñatvā satasahassamattā khīṇāsavā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu.
当时四万四千随从，携带诸多应供果品，来到师父前方，观坐之处，言称—师父，我们当认为世间无人超越于你，我以此人当为最伟大。难陀摩纳答言：尊长，若亲口希望以漫长距离比较，无人能及无碍全知佛，请勿以我为比。随从诸行者因信遂跪地顶礼。师父答曰：尊长，我们无法给予佛陀供养，此世尊已至僧伽戒律之所，因此以微薄之力示现供养，你们所献的诸果品均已拿来。语毕亲自洗手，将供养香花置于佛座，诸天亦献上神光。随众以水浴花献供养。进食之后，皆坐于佛旁，与阿拉汉们交谈佛理。时佛思维言：众比库将来当至，僧众已知，诸比库亦敬礼佛陀，纷纷集座。
Nandatāpaso antevāsike āmantesi – ‘‘tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassassapi āsanaṃ natthi, tumhehi ajja uḷāraṃ bhagavato bhikkhusaṅghassa ca sakkāraṃ kātuṃ vaṭṭati , pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā’’ti. Acinteyyattā iddhivisayassa muhutteneva vaṇṇagandhasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ. Aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ ahosi. Evaṃ paññattesu āsanesu nandatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito, ‘‘bhante, mayhaṃ dīgharattaṃ hitāya sukhāya imaṃ pupphāsanaṃ abhiruhathā’’ti āha. Nisīdi bhagavā pupphāsane. Evaṃ nisinne satthari satthu ākāraṃ ñatvā bhikkhū attano attano pattāsane nisīdiṃsu. Nandatāpaso mahantaṃ pupphachattaṃ gahetvā tathāgatassa matthake dhārento aṭṭhāsi. Satthā ‘‘tāpasānaṃ ayaṃ sakkāro mahapphalo hotū’’ti nirodhasamāpattiṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā bhikkhūpi samāpajjiṃsu. Tathāgate sattāhaṃ nirodhaṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha tiṭṭhanti. Nandatāpaso pana bhikkhācārampi agantvā pupphachattaṃ dhārento sattāhaṃ pītisukheneva vītināmeti.
难陀摩纳对随从者告诫说：诸位，佛座为尊，哪怕是万沙比库，也无当坐之处。今尔等当以热忱尊敬佛与僧，采撷山麓各类繁盛香花。应无疑惧，随即采摘诸异花芳蕊，于佛前铺陈花坛。头三十众弟子距离半由旬，僧团则以兽皮为座。诸随从置身各座，向佛合掌立定，言称：世尊，祈使此花坛长久利益吾等身心安乐。佛座上坐定，诸弟子皆知佛之态势，安心各自座位。难陀摩纳持大花伞立于佛陀头顶，佛称：此乃苦修者最殊胜恭敬，以成就禅定止息状态。佛现止定状态，比库亦随佛共入。至七日止定后，随众散席，随行众生活用树下果品，末时对佛顶礼敬礼立正。难陀摩纳仍持花伞，欢喜自在安然度过一周。
Satthā nirodhato vuṭṭhāya araṇavihāriaṅgena dakkhiṇeyyaṅgena cāti dvīhi aṅgehi samannāgataṃ ekaṃ sāvakaṃ ‘‘isigaṇassa pupphāsanānumodanaṃ karohī’’ti āṇāpesi. So cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso attano visaye ṭhatvā tepiṭakaṃ buddhavacanaṃ sammasitvā anumodanaṃ akāsi. Tassa desanāvasāne satthā sayaṃ dhammaṃ desesi. Desanāpariyosāne sabbe catucattālīsasahassatāpasā arahattaṃ pāpuṇiṃsu. Satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Tesaṃ tāvadeva kesamassu antaradhāyi. Aṭṭha parikkhārā kāye paṭimukkāva ahesuṃ saṭṭhivassattherā viya satthāraṃ parivārayiṃsu. Nandatāpaso pana vikkhittacittatāya visesaṃ nādhigacchi. Tassa kira araṇavihārittherassa santike dhammaṃ sotuṃ āraddhakālato paṭṭhāya ‘‘aho vatāhampi anāgate uppajjanakabuddhassa sāsane iminā sāvakena laddhadhuraṃ labheyya’’nti cittaṃ udapādi. So tena parivitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi. Tathāgataṃ pana vanditvā sammukhe ṭhatvā āha – ‘‘bhante, yena bhikkhunā isigaṇassa pupphāsanānumodanā katā, ko nāmāyaṃ tumhākaṃ sāsane’’ti. ‘‘Araṇavihāriaṅge dakkhiṇeyyaaṅge ca etadaggaṃ patto eso bhikkhū’’ti. ‘‘Bhante, yvāyaṃ mayā sattāhaṃ pupphachattaṃ dhārentena sakkāro kato, tena adhikārena na aññaṃ sampattiṃ patthemi, anāgate pana ekassa buddhassa sāsane ayaṃ thero viya dvīhaṅgehi samannāgato sāvako bhaveyya’’nti patthanamakāsi.
师长从止息中起身，凭借修习林中行住的身根和南方之根，具足这两根，以此方式示现一名弟子，说：『为僧众的供养花，予以赞同。』彼时，轮王圣主亲临，获得巨大利益，如大军大胜心满意足地立于自己的领地之上，仔细聆听三藏佛语，予以赞许。讲经结束，师长亲自宣说佛法。讲法完毕后，四十四万余名戒行圆满的阿拉汉果德玛弟子皆得阿拉汉果。师长说：『比库们，此处』并伸手示意。这些弟子仅仅如头发间的灰尘消散。八种衣物破损于身，与六十岁老长老般护卫师长。然欢喜禁欲因心散乱未得特殊成就。从此，住林中行住的老比库身边见法修习起意，内心生起骨肉血亲若佛未来出世正觉者众缘甚乐之愿。彼以此愿望，未能作出通达道果之证。礼敬如来，亲立面前说：『师长，当初比库们赞同供养花时，师长在法中叫什么名号？』答曰：『此等比库已在林中行处南方根获得卓绝之境，仅此比库。』复问：『师长，我曾至多周花盖以表示敬意，毋宁未及得他成就，未来佛法中，此位长老般具两种根而得的弟子将成就乎？』如此答言。
Satthā ‘‘samijjhissati nu, kho imassa tāpasassa patthanā’’ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassaṃ atikkamitvā samijjhanakabhāvaṃ disvā nandatāpasaṃ āha – ‘‘na te ayaṃ patthanā moghā bhavissati, anāgate kappasatasahassaṃ atikkamitvā gotamo nāma buddho uppajjissati, tassa santike samijjhissatī’’ti vatvā dhammakathaṃ kathetvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi. Nandatāpaso yāva cakkhupathasamatikkamā satthāraṃ bhikkhusaṅghañca uddissa añjaliṃ paggayha aṭṭhāsi. So aparabhāge kālena kālaṃ satthāraṃ upasaṅkamitvā dhammaṃ suṇi. Aparihīnajjhānova kālaṅkatvā brahmaloke nibbatto. Tato pana cuto aparānipi pañca jātisatāni pabbajitvā āraññako ahosi. Kassapasammāsambuddhakālepi pabbajitvā āraññako hutvā gatapaccāgatavattaṃ pūresi. Etaṃ kira vattaṃ aparipūretvā mahāsāvakabhāvaṃ pāpuṇantā nāma natthi. Gatapaccāgatavattaṃ pana āgamaṭṭhakathāsu vuttanayeneva veditabbaṃ. So vīsativassasahassāni gatapaccāgatavattaṃ pūretvā kālaṅkatvā kāmāvacaradevaloke tāvatiṃsabhavane nibbatti. Vuttañhetaṃ apadāne (apa. thera 1.3.151) –
师长说：『是否生起嫉妒？』示现未来知识，观照超过千周岁，见嫉妒生起，于其曰：『此愿决不落空，未来时，名为果德玛者必出世作佛，于其前当生嫉妒心。』说毕分述法义，与比库僧众围绕飞散虚空。欢喜禁欲者越过眼根之途径，向师长和比库僧众恭敬合掌，八岁。其时适当时期，亲近师长听法，似未动心入定而隠遁生梵天界灭度。其后仍陞五次出家，入林中行住。即使乃咖萨巴正自觉者时代亦出家入林，如此往复轮回业力全满。此事未竟做完故未成舍大弟子。往复轮回业力，当依经典与论书所说观见。彼者历二万千年，业缘尽，出世到无欲天在忉利天宫中出生。于阿毗昙录载本传中记曰——
‘‘Himavantassāvidūre , nisabho nāma pabbato;
「于喜马伽蓝遥远之处，有山名为犀尊；
Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.
我喜悦至极，置放许多蓬莱所造梵殿；
‘‘Kosiyo nāma nāmena, jaṭilo uggatāpano;
名为拘尸耶者，以名号称，头发蓬松火光上升；
Ekākiyo adutiyo, vasāmi nisabhe tadā.
独自居住第二个，昔时栖息于犀尊山。」
‘‘Phalaṃ mūlañca paṇṇañca, na bhuñjāmi ahaṃ tadā;
『果』『根』『叶』，那些我那时不食用。
Pavattaṃva supātāhaṃ, upajīvāmi tāvade.
如同流水顺流，我仅以此为生存之资。
‘‘Nāhaṃ kopemi ājīvaṃ, cajamānopi jīvitaṃ;
我不对生活生嗔恨，即便放弃生命也是如此；
Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ.
我专心倾注一意，摒除烦恼。
‘‘Rāgūpasaṃhitaṃ cittaṃ, yadā uppajjate mama;
当我心中生起涵盖贪恋的念头时，
Sayaṃva paccavekkhāmi, ekaggo taṃ damemahaṃ.
我自行反观，专注一心，将其降伏。
‘‘Rajjase rajjanīye ca, dussanīye ca dussase;
「此处是煎熬所处，诸苦所在，其处恶劣难堪；
Muyhase mohanīye ca, nikkhamassu vanā tuvaṃ.
此处令人迷惑、眩惑，汝应出入森林远离世俗。
‘‘Visuddhānaṃ ayaṃ vāso, nimmalānaṃ tapassinaṃ;
此乃清净住处，是苦修者清净无垢之所；
Mā kho visuddhaṃ dūsesi, nikkhamassu vanā tuvaṃ.
勿以污秽染污清净地，汝当出入森林远离尘世。
‘‘Agāriko bhavitvāna, yadā puttaṃ labhissasi;
当汝无房居处，得一儿子之时，
Ubhopi mā virādhesi, nikkhamassu vanā tuvaṃ.
彼此不生怨恨，汝当出入森林远离红尘。」
‘‘Chavālātaṃ yathā kaṭṭhaṃ, na kvaci kiccakārakaṃ;
「譬如废弃的柴木，无处有人使用其为工具；
Neva gāme araññe vā, na hi taṃ kaṭṭhasammataṃ.
不论于村中或于林中，实无此柴被认可的道理。」
‘‘Chavālātūpamo tvaṃ si, na gihī nāpi saññato;
「你则如同这废弃之柴，既非世间之家所接纳；
Ubhato muttako ajja, nikkhamassu vanā tuvaṃ.
双脚今日解脱，请你现今从林中出离。」
‘‘Siyā nu kho tava etaṃ, ko pajānāti te idaṃ;
「若说你将如此，我谁知晓这事如何成立？
Saddhādhuraṃ vahisi me, kosajjabahulāya ca.
你以众多的信心与坚固的欢喜扶持着我。」
‘‘Jigucchissanti taṃ viññū, asuciṃ nāgariko yathā;
‘圣智者必然厌弃彼，有如俗人憎恶污秽之物，
Ākaḍḍhitvāna isayo, codayissanti taṃ sadā.
将以坚硬之杖交加责击，恒常促其远离。’
‘‘Taṃ viññū pavadissanti, samatikkantasāsanaṃ;
‘彼圣智必言，已超越世间之教法，
Saṃvāsaṃ alabhanto hi, kathaṃ jīvihisi tuvaṃ.
既获安住，汝安何以苟活于世？’
‘‘Tidhāpabhinnaṃ mātaṅgaṃ, kuñjaraṃ saṭṭhihāyanaṃ;
‘众象群中，有三种不同之象，
Balī nāgo upagantvā, yūthā nīharate gajaṃ.
强壮如海中巨象，横行其间，驱逐其余象群。’
‘‘Yūthā vinissaṭo santo, sukhaṃ sātaṃ na vindati;
『如同旷野中平静安坐的牛群，安乐安稳却无法得着真正的快乐与安适；』
Dukkhito vimano hoti, pajjhāyanto pavedhati.
『痛苦者心生不悦，忧愁烦恼而苦痛挣扎。』
‘‘Tatheva jaṭilā tampi, nīharissanti dummatiṃ;
『同样地，顽固愚钝者迷乱失志，愚痴糊涂；』
Tehi tvaṃ nissaṭo santo, sukhaṃ sātaṃ na lacchasi.
『在这些人面前你虽安坐平静，却无法获得真正的快乐安适。』
‘‘Divā vā yadi vā rattiṃ, sokasallasamappito;
『无论昼夜，忧愁烦恼充满心中；』
Dayhati pariḷāhena, gajo yūthāva nissaṭo.
『象大象般因渴望而焦躁不安，沉溺于苦恼之中。』
‘‘Jātarūpaṃ yathā kūṭaṃ, neva jhāyati katthaci;
『生死身犹如土堆，时有时无不常住；』
Tathā sīlavīhino tvaṃ, na jhāyissasi katthaci.
『如汝无德而行，则终不可能成定。』
‘‘Agāraṃ vasamānopi, kathaṃ jīvihisi tuvaṃ;
『即便居于家中，汝如何得以生活？』
Mattikaṃ pettikañcāpi, natthi te nihitaṃ dhanaṃ.
『土器与食物，汝无积藏财富之物。』
‘‘Sayaṃ kammaṃ karitvāna, gatte sedaṃ pamocayaṃ;
『自作业因，当自解脱此缠累；』
Evaṃ jīvihisi gehe, sādhu te taṃ na ruccati.
『如是居家度日，善哉，此非汝所喜。』
‘‘Evāhaṃ tattha vāremi, saṃkilesagataṃ manaṃ;
我于是便戒除心中杂染，
Nānādhammakathaṃ katvā, pāpā cittaṃ nivārayiṃ.
经过多种法义的思考，断绝内心的恶念。
‘‘Evaṃ me viharantassa, appamādavihārino;
我就是这样修行，勤勉不懈，
Tiṃsavassasahassāni, vipine me atikkamuṃ.
历经三千年，超越于那林中。
‘‘Appamādarataṃ disvā, uttamatthaṃ gavesakaṃ;
看到有人热心精进，寻找至善之道时，
Padumuttarasambuddho, āgacchi mama santikaṃ.
莲花出世正觉者便亲临我面前。
‘‘Timbarūsakavaṇṇābho, appameyyo anūpamo;
「身色如檀木、青琅玕，不可比拟、无有伦比；
Rūpenāsadiso buddho, ākāse caṅkamī tadā.
凭形相而言，如同无比之佛陀，那时行走于虚空之中。」
‘‘Suphullo sālarājāva, vijjūvabbhaghanantare;
「彼时林中稠密之沙罗王树中，在智慧光明驾临之地，
Ñāṇenāsadiso buddho, ākāse caṅkamī tadā.
智慧无比之佛陀，那时亦行走于虚空之中。」
‘‘Sīharājāvasambhīto, gajarājāva dappito;
「如狮王降生，如大象王显现，
Lāsīto byaggharājāva, ākāse caṅkamī tadā.
如猕猴王声响，那时行走于虚空之中。」
‘‘Siṅghīnikkhasavaṇṇābho, khadiraṅgārasannibho;
「狮鬃色如微妙宝石，似苦刺茅草杂而生；
Maṇi yathā jotiraso, ākāse caṅkamī tadā.
宝石如其光明之汁，空中漫行当时如此。」
‘‘Visuddhakelāsanibho, puṇṇamāyeva candimā;
「清净光华如净床，皓月似满月光辉；
Majjhanhikeva sūriyo, ākāse caṅkamī tadā.
正午如骄阳光芒，空中漫行当时如此。」
‘‘Disvā nabhe caṅkamantaṃ, evaṃ cintesahaṃ tadā;
「见其飞行于虚空，心中如此思惟：
Devo nu kho ayaṃ satto, udāhu manujo ayaṃ.
此是天神乎此众生乎，或确是人类乎。」
‘‘Na me suto vā diṭṭho vā, mahiyā ediso naro;
「未曾闻闻亦未曾见见，世间没有比我更卓越的人；
Api mantapadaṃ atthi, ayaṃ satthā bhavissati.
然而我心中已有意念，此人将来必定成为导师。」
‘‘Evāhaṃ cintayitvāna, sakaṃ cittaṃ pasādayiṃ;
「如此思惟之后，我安定自己的心神；
Nānāpupphañca gandhañca, sannipātesahaṃ tadā.
当时我集聚了各样鲜花与芳香。
‘‘Pupphāsanaṃ paññāpetvā, sādhucittaṃ manoramaṃ;
供养花香完毕，心生清净欢喜；
Narasārathinaṃ aggaṃ, idaṃ vacanamabraviṃ.
我对作为众人导师的最高导引者，说了这些话。」
‘‘Idaṃ me āsanaṃ vīra, paññattaṃ tavanucchavaṃ;
『此座』者，我英勇者啊，乃为你特设之地。
Hāsayanto mamaṃ cittaṃ, nisīda kusumāsane.
我心欢喜，见你在此花座上端坐。
‘‘Nisīdi tattha bhagavā, asambhītova kesarī;
世尊端坐其上，如未受破折之狮般威严。
Sattarattindivaṃ buddho, pavare kusumāsane.
佛陀居于尊贵花座，犹如阳光普照七日不息。
‘‘Namassamāno aṭṭhāsiṃ, sattarattindivaṃ ahaṃ;
我礼拜而立，如同七日阳光般坚定。
Vuṭṭhahitvā samādhimhā, satthā loke anuttaro;
从定中起，顶上安立，无上导师为世间最高。
Mama kammaṃ pakittento, idaṃ vacanamabravi.
述说我的业力时，说出了这句话：
‘‘Bhāvehi buddhānussatiṃ, bhāvanānamanuttaraṃ;
「应当修习对佛陀的忆念修行，这念修行无比无上；
Imaṃ satiṃ bhāvayitvā, pūrayissasi mānasaṃ.
修习此念之后，你将以心神充满而满足。
‘‘Tiṃsakappasahassāni , devaloke ramissasi;
尔后你将在天界欢愉享乐三万劫；
Asītikkhattuṃ devindo, devarajjaṃ karissasi;
成为天帝七十劫，治理天界；
Sahassakkhattuṃ cakkavattī, rājā raṭṭhe bhavissasi.
成为世间王一千劫，作王于国土。
‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;
「地界广大广大，无量无数可计算；
Anubhossasi taṃ sabbaṃ, buddhānussatiyā phalaṃ.
你将亲身体验这一切，借由对觉者的忆念所获之果。
‘‘Bhavābhave saṃsaranto, mahābhogaṃ labhissasi;
在生死流转中不断转轮，终将得大丰富之福；
Bhoge te ūnatā natthi, buddhānussatiyā phalaṃ.
你所获之福无有亏缺，悉由对觉者的忆念所成。
‘‘Kappasatasahassamhi, okkākakulasambhavo;
在千万百千劫中，迦叶族中诞生了一位；
Gotamo nāma gottena, satthā loke bhavissati.
名为果德玛者，将成为世间的导师。」
‘‘Asītikoṭiṃ chaḍḍetvā, dāse kammakare bahū;
抛弃八千万众奴仆，作诸多劳役，
Gotamassa bhagavato, sāsane pabbajissasi.
汝将依止果德玛世尊之教法，出家修行。
‘‘Ārādhayitvā sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;
尊敬正觉者果德玛，释迦族英俊，
Subhūti nāma nāmena, hessasi satthu sāvako.
名为须跋提者，汝将成为圣人弟子。
‘‘Bhikkhusaṅghe nisīditvā, dakkhiṇeyyaguṇamhi taṃ;
于比库僧团中安坐，位于右方地位，
Tathāraṇavihāre ca, dvīsu agge ṭhapessasi.
亦在塔拉那山寺院中，于二处上座位安置。
‘‘Idaṃ vatvāna sambuddho, jalajuttamanāmako;
世尊言及此事时，名为沼中至尊者；
Nabhaṃ abbhuggamī vīro, haṃsarājāva ambare.
勇士凌驾于天空之上，如天上天鹅王般展翅翱翔。
‘‘Sāsito lokanāthena, namassitvā tathāgataṃ;
受世尊之教化，向如来合掌顶礼；
Sadā bhāvemi mudito, buddhānussatimuttamaṃ.
常怀欢喜之心，念佛之功德为最上。
‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;
因斯善业与坚定誓愿，
Jahitvā mānusaṃ dehaṃ, tāvatiṃsaṃ agacchahaṃ.
舍弃人身，往至忉利天界。
‘‘Asītikkhattuṃ devindo, devarajjamakārayiṃ;
世间诸天帝王各有三十八种神通力，天帝王已建立王国；
Sahassakkhattuṃ rājā ca, cakkavattī ahosahaṃ.
我亦有千重神通，成为一转轮圣王。
‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;
我所治之邦土广大无量，人口众多难以计算；
Anubhomi susampattiṃ, buddhānussatiyā phalaṃ.
我享受崇高的福报，此为念佛功德之果。
‘‘Bhavābhave saṃsaranto, mahābhogaṃ labhāmahaṃ;
在生死轮回中漂泊苦苦，我获得广大富饶财物；
Bhoge me ūnatā natthi, buddhānussatiyā phalaṃ.
我所享受的财富没有匮乏，这乃念佛功德之果报也。
‘‘Satasahassito kappe, yaṃ kammamakariṃ tadā;
『百千劫』者，谓当时所造业的数目极多。
Duggatiṃ nābhijānāmi, buddhānussatiyā phalaṃ.
『我不知苦趣』者，意谓虽无法知业报之苦，然凭念佛功德可断此苦。
‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;
『四种断知』者，为四种深刻领悟；『第八解脱』者，为八种究竟解脱。
Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti. –
『六通真实证得』者，谓具足六种神通之实证，此即为佛法所成就。
Itthaṃ sudaṃ āyasmā subhūtitthero imā gāthāyo abhāsitthāti.
『如是，尊者苏毗多长老如是偈言』，此为尊者苏毗多长老所说偈语。
Evaṃ pana so tāvatiṃsabhavane aparāparaṃ uppajjanavasena dibbasampattiṃ anubhavitvā tato cuto manussaloke anekasatakkhattuṃ cakkavattirājā ca padesarājā ca hutvā uḷāraṃ manussasampattiṃ anubhavitvā atha amhākaṃ bhagavato kāle sāvatthiyaṃ sumanaseṭṭhissa gehe anāthapiṇḍikassa kaniṭṭho hutvā nibbatti ‘‘subhūtī’’tissa nāmaṃ ahosi.
尊者苏毗多历于三十三天界，体验天上殊胜神通，后转生人间数百年间为诸国王，经历人间极大功德，最后于世尊时代在舍卫城，现生为舍卫城守护乞儿家中小辈，称为苏毗陀。
Tena ca samayena amhākaṃ bhagavā loke uppajjitvā pavattavaradhammacakko anupubbena rājagahaṃ gantvā tattha veḷuvanapaṭiggahaṇādinā lokānuggahaṃ karonto rājagahaṃ upanissāya sītavane viharati. Tadā anāthapiṇḍiko seṭṭhi sāvatthiyaṃ uṭṭhānakabhaṇḍaṃ gahetvā attano sahāyassa rājagahaseṭṭhino gharaṃ gato buddhuppādaṃ sutvā satthāraṃ sītavane viharantaṃ upasaṅkamitvā paṭhamadassaneneva sotāpattiphale patiṭṭhāya satthāraṃ sāvatthiṃ āgamanatthāya yācitvā tato pañcacattālīsayojane magge yojane yojane satasahassapariccāgena vihāre patiṭṭhāpetvā sāvatthiyaṃ rājamānena aṭṭhakarīsappamāṇaṃ jetassa rājakumārassa uyyānabhūmiṃ koṭisanthārena kiṇitvā tattha bhagavato vihāraṃ kāretvā adāsi. Vihārapariggahaṇadivase ayaṃ subhūtikuṭumbiko anāthapiṇḍikaseṭṭhinā saddhiṃ gantvā dhammaṃ suṇanto saddhaṃ paṭilabhitvā pabbaji . So upasampajjitvā dve mātikā paguṇā katvā kammaṭṭhānaṃ kathāpetvā araññe samaṇadhammaṃ karonto mettājhānapādakaṃ vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So dhammaṃ desento yasmā satthārā desitaniyāmena anodissakaṃ katvā dhammaṃ deseti. Tasmā araṇavihārīnaṃ aggo nāma jāto. Piṇḍāya caranto ghare ghare mettājhānaṃ samāpajjitvā vuṭṭhāya bhikkhaṃ paṭiggaṇhāti ‘‘evaṃ dāyakānaṃ mahapphalaṃ bhavissatī’’ti. Tasmā dakkhiṇeyyānaṃ aggo nāma jāto. Tenāha bhagavā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ yadidaṃ subhūti, dakkhiṇeyyānaṃ yadidaṃ subhūtī’’ti (a. ni. 1.198, 201). Evamayaṃ mahāthero arahatte patiṭṭhāya attanā pūritapāramīnaṃ phalassa matthakaṃ patvā loke abhiññāto abhilakkhito hutvā bahujanahitāya janapadacārikaṃ caranto anupubbena rājagahaṃ agamāsi.
当时，我等的世尊在世间现起，转动正法车，循序渐进前往王舍城。及至王舍城，借助林园的围护等条件，护持大众，依止王舍城，在凉邑林中住止。那时，给孤独长老富商携带起身布施，前往其帮手即王舍城富商之家的途中。闻知佛陀脚迹，近前接近在那里凉邑林中住持的导师，初次见面即得流果，坚立于出家导师处，请求佛陀前往释迦城。于是，沿着五十五由旬长的道路，一由旬一由旬地僧众围绕奉献，建立寺院。释迦城王将一块约八顷的园林地买下，围以高墙，献给佛陀做居所。建寺那日，与给孤独长老富商一同前来，听闻正法，具足信心而出家。出家后，他完成两个月的戒律学习，详细讲授修行法门，在林中修持沙门之法，增长慈心禅那并增强内观，最终证得阿拉汉果。由此，他宣说佛陀教法，因导师遵守所说的教令，令其欢喜故而宣讲佛法。故名为林中行者之首。在外托钵乞食，往返各家，用慈心禅那充足其心，起身收受乞食，与供养众说：“如此布施者得大果报。”故有南方先驱之名。当时世尊言：“此为此首领，尊敬的沙利子的教团比库中林居者，亦是此首领。”如是，这位大长老坚立于阿拉汉果，证得圆满的波罗蜜果报，智慧通达，广为大众利益，行脚各地，循序渐进来到王舍城。
Rājā bimbisāro therassa āgamanaṃ sutvā upasaṅkamitvā vanditvā ‘‘idheva, bhante, vasathā’’ti vatvā ‘‘nivāsanaṭṭhānaṃ karissāmī’’ti pakkanto vissari. Thero senāsanaṃ alabhanto abbhokāse vītināmesi. Therassa ānubhāvena devo na vassati. Manussā avuṭṭhitāya upaddutā rañño nivesanadvāre ukkuṭṭhimakaṃsu. Rājā ‘‘kena nu kho kāraṇena devo na vassatī’’ti vīmaṃsanto ‘‘therassa abbhokāsavāsena maññe na vassatī’’ti cintetvā tassa paṇṇakuṭiṃ kārāpetvā ‘‘imissā, bhante, paṇṇakuṭiyā vasathā’’ti vatvā vanditvā pakkāmi. Thero kuṭikaṃ pavisitvā tiṇasanthārake pallaṅkena nisīdi. Tadā pana devo thokaṃ thokaṃ phusāyati, na sammā dhāraṃ anuppavecchati. Atha thero lokassa avuṭṭhikabhayaṃ visamitukāmo attano ajjhattikabāhiravatthukassa parissayassa abhāvaṃ pavedento –
王宾比萨罗听闻长老来临，前往迎接，礼敬后说：“尊者，您就在此住吧。”又言：“我将为您建立居所。”长老得议定处，入室而坐，安然无恙。因长老的到来，天神并未降雨。人间因暴雨荒乱，王宫门前积水泛滥。王自问：“为何天神不降雨？”思虑结果认为：“或因尊者居无室内所故天神不降雨。”遂命人为尊者建造竹屋，说：“尊者，此竹屋供您居住。”长老入屋而坐，坐于草席铺就的床榻上。此时天神断断续续降雨，但雨势不顺畅，不适当。长老见世间降雨异常，心生厌厌，并意识到外界环境缺乏安全，内心安稳难得，便开口说：
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1.
‘‘Channā me kuṭikā sukhā nivātā, vassa deva yathāsukhaṃ;
“屋顶遮蔽令我安乐，室内宁静，雨水天神随意降下顺时节；
Cittaṃ me susamāhitaṃ vimuttaṃ, ātāpī viharāmi vassa devā’’ti. –
心意安稳，清净解脱，热诚精进，我与天神共修持。”
Gāthamāha.
他吟诵此偈。
Tattha channa-saddo tāva ‘‘channā sā kumārikā imassa kumārakassa’’ (pārā. 296) ‘‘nacchannaṃ nappatirūpa’’ntiādīsu (pārā. 383) patirūpe āgato. ‘‘Channaṃ tveva, phagguṇa, phassāyatanāna’’ntiādīsu vacanavisiṭṭhe saṅkhyāvisese. ‘‘Channamativassati, vivaṭaṃ nātivassatī’’tiādīsu (udā. 45; cūḷava. 385) gahaṇe. ‘‘Kyāhaṃ te nacchannopi karissāmī’’tiādīsu nivāsanapārupane ‘‘āyasmā channo anācāraṃ ācaratī’’tiādīsu (pārā. 424) paññattiyaṃ. ‘‘Sabbacchannaṃ sabbaparicchannaṃ (pāci. 52, 54), channā kuṭi āhito ginī’’ti (su. ni. 18) ca ādīsu tiṇādīhi chādane. Idhāpi tiṇādīhi chādaneyeva daṭṭhabbo, tasmā tiṇena vā paṇṇena vā channā yathā na vassati vassodakapatanaṃ na hoti na ovassati, evaṃ sammadeva chāditāti attho.
此处，“遮蔽”一词对应若干经文如“遮蔽之女”“不遮蔽则无形”等段落，归属于对遮蔽的辩义中。又有“多雨而不淹没，非雨则不被淹没”等藏经藏文的明确说明。还有论说“我如何在无遮蔽处生活？”及“尊者遮蔽却行无不善之事”等解释。包含“全面围蔽，全面保护，遮蔽之屋引火而不被毁”等，皆说明屋顶等遮盖以草叶为材质的用法，本文亦当理解为以草叶或树叶遮蔽，故虽有雨水降落，亦不至积水泛滥，不被风雨侵害，因此正确的遮盖应当如此。
Me-saddo ‘‘kicchena me adhigataṃ, halaṃ dāni pakāsitu’’ntiādīsu (mahāva. 8; dī. ni. 2.65; ma. ni. 1.281; 2.337; saṃ. ni. 1.172) karaṇe āgato, mayāti attho. ‘‘Tassa me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 3.182; a. ni. 4.257) sampadāne, mayhanti attho. ‘‘Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato’’ādīsu (ma. ni. 1.206; saṃ. ni. 4.14) sāmiatthe āgato. Idhāpi sāmiatthe eva daṭṭhabbo, mamāti attho. Kiñcāpi khīṇāsavānaṃ mamāyitabbaṃ nāma kiñci natthi lokadhammehi anupalittabhāvato, lokasamaññāvasena pana tesampi ‘‘ahaṃ mamā’’ti vohāramattaṃ hoti. Tenāha bhagavā – ‘‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’ti (ma. ni. 1.29).
“Me-saddo”意为『我的声音』，用于如“我稍微有所成就，现在要启示了”等句（《大毗婆沙论·八》；《毗尼尼经·第二章·六十五节》；《大毗尼尼经·第一章·二百八十一节》《第二章·三百三十七节》；《集毗尼尼论·第一章·一百七十二节》），作为句子的动词，含义为“由此而来”或“有此含义”。“Tassa me, bhante, bhagavā saṃkhittena dhammaṃ desetū”（“世尊，世尊简略地教导我法”）等句见于（《集毗尼尼论·第三章·一百八十二节》；《增支部十卷·第四章·二百五十七节》），在这类句子中“mayhanti attho”意为“这是给予我的含义”。类似“早已我，诸比库啊，作为未成佛之菩萨在修行”的句（《大毗尼尼论·第一章·二百零六节》；《集毗尼尼论·第四章·十四节》）作为“心意”成分表达，称为“sāmiatthe”（以心意方式）。在这里也应当以心意方式来看待、“在我这里的含义”即“我见、我知”的含义。即便对于已断尽烦恼者而言，称为“我者”的存在尚无，但因不为世间法所破坏、世界普遍承认为“我”的感受，对他们而言“我者”的执着仅为一种言说的表现罢了。正所谓世尊说：“我的弟子们应成为法施者，而非财施者”（《大毗尼尼论·第一章·二十九节》）。
Kuṭikāti pana mātukucchipi karajakāyopi tiṇādicchadano patissayopi vuccati. Tathā hi –
『小屋』一词则指（尤指妇女的）腹部及生殖器官，也有将其视为以草等遮盖之物的依止。
‘‘Mātaraṃ kuṭikaṃ brūsi, bhariyaṃ brūsi kulāvakaṃ;
譬如有言：“你说母亲是小屋，说妻子是妻子说成家立业的”，“你说儿子和子孙，你说渴望是枷锁。”（《集毗尼尼论·第一章·十九节》）
Putte santānake brūsi, taṇhā me brūsi bandhana’’nti. (saṃ. ni. 1.19) –
这是对上述诗句的引用。
Ādīsu mātukucchi ‘‘kuṭikā’’ti vuttā.
在此等（文句）中，母胎被称为『小室』。
‘‘Aṭṭhikaṅkalakuṭike , maṃsanhārupasibbite;
“在聚集骨头的小屋中，带着肉的膜样覆盖物”……（后文待续）
Dhiratthu pūre duggandhe, paragatte mamāyasī’’ti. (theragā. 1153) –
愿众生心坚强固执，不受异人侵扰，恒自相依存。
Ādīsu kesādisamūhabhūto karajakāyo. ‘‘Kassapassa bhagavato bhagini kuṭi ovassati’’ (ma. ni. 2.291) ‘‘kuṭi nāma ullittā vā hoti avalittā vā’’tiādīsu (pārā. 349) tiṇachadanapatissayo. Idhāpi so eva veditabbo paṇṇasālāya adhippetattā. Kuṭi eva hi kuṭikā, apākaṭakuṭi ‘‘kuṭikā’’ti vuttā.
初时，形体由头发等诸多部分构成，乃是枯槁之身。然于咖萨巴世尊之弟子，有言其居所为小屋，称之曰『小屋』者，即展开或收拢之处也。此中，草席乃其屋之依凭。于此亦应知，禅堂（班纳舍）之主管权亦如是。小屋即为小房，非大屋，称曰『小屋』。
Sukha-saddo pana ‘‘vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassa’’ntiādīsu (su. ni. 67) sukhavedanāyaṃ āgato. ‘‘Sukho buddhānamuppādo, sukhā saddhammadesanā’’tiādīsu (dha. pa. 194) sukhamūle. ‘‘Sukhassetaṃ, bhikkhave, adhivacanaṃ yadidaṃ puññānī’’tiādīsu (a. ni. 7.62; itivu. 22) sukhahetumhi. ‘‘Yasmā ca, kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe, ‘‘diṭṭhadhammasukhavihārā ete, cunda, ariyassa vinaye’’tiādīsu (ma. ni. 1.82) abyāpajje. ‘‘Nibbānaṃ paramaṃ sukha’’ntiādīsu (ma. ni. 2.215; dha. pa. 203-204) nibbāne. ‘‘Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā’’tiādīsu (ma. ni. 3.225) sukhappaccayaṭṭhāne. ‘‘Sovaggikaṃ sukhavipākaṃ saggasaṃvattanika’’ntiādīsu (dī. ni. 1.163; saṃ. ni. 1.130) iṭṭhe, piyamanāpeti attho. Idhāpi iṭṭhe sukhappaccaye vā daṭṭhabbo. Sā hi kuṭi anto bahi ca manāpabhāvena sampāditā nivāsanaphāsutāya ‘‘sukhā’’ti vuttā. Tathā nātisītanātiuṇhatāya utusukhasampattiyogena kāyikacetasikasukhassa paccayabhāvato.
关于快乐之声，论述有如『既安置后，生乐亦生苦，先前亦有欢喜及忧愁』等，谓此为快乐感受。又云『快乐是佛起心处，快乐是正法宣说之根本』。又有言『此即称为福德之快乐缘故』。又谓『因形体本自安乐，快乐随之而至』。又言『此乃所见法中快乐之体验，乃尊者戒律所言无障碍者』。又称『涅槃为至乐』。更有言『恒至乐，如天堂欢喜』。还有『天界快乐果报为一种安适，令众生慈爱悦乐』之意。此小屋内外因和悦安舒而成栖居之境，谓之『乐』。因气候温暖，身心安乐，是为具足欢乐因缘。
Nivātāti avātā, phusitaggaḷapihitavātapānattā vātaparissayarahitāti attho. Idaṃ tassā kuṭikā sukhabhāvavibhāvanaṃ. Savāte hi senāsane utusappāyo na labbhati, nivāte so labbhatīti. Vassāti pavassa sammā dhāraṃ anuppaveccha. Devāti ayaṃ deva-saddo ‘‘imāni te, deva, caturāsīti nagarasahassāni kusavatīrājadhānippamukhāni, ettha , deva, chandaṃ janehi jīvite apekkha’’ntiādīsu (dī. ni. 2.266) sammutideve khattiye āgato. ‘‘Cātumahārājikā devā vaṇṇavanto sukhabahulā’’tiādīsu (dī. ni. 3.337) upapattidevesu. ‘‘Tassa devātidevassa, sāsanaṃ sabbadassino’’tiādīsu visuddhidevesu . Visuddhidevānañhi bhagavato atidevabhāve vutte itaresaṃ vutto eva hoti. ‘‘Viddhe vigatavalāhake deve’’tiādīsu (ma. ni. 1.486; saṃ. ni. 1.110; itivu. 27) ākāse. ‘‘Devo ca kālena kālaṃ na sammā dhāraṃ anuppavecchatī’’tiādīsu (a. ni. 4.70) meghe pajjunne vā. Idhāpi meghe pajjunne vā daṭṭhabbo. Vassāti hi te āṇāpento thero ālapati. Yathāsukhanti yathāruciṃ. Tava vassanena mayhaṃ bāhiro parissayo natthi, tasmā yathākāmaṃ vassāti vassūpajīvisatte anuggaṇhanto vadati.
「宁静」意为风被树叶掩护，不遭风害且无风波之意。此即小屋内外安乐之境。于避暑季节如树下难得凉爽，宁静处则可安眠。雨之义，为雨水妥适涵养土地，使之丰盛。「天」此乃天人之称，曾记载『天尊众多，有四万城邑，各为众生生活所依』等。此指天人王族。又有云『四大王天之天人，多有德乐』，复有『清净天人，佛世尊中之至尊』等。另有所记『天人无烦恼，亦不遂时失常』，如云中雨滴。此处亦谓之如雨水作育万物。雨季为贤长所赞，谓其无忧无虑。故天人以此雨季为乐，故善护生者以此雨水生存。
Idāni abbhantare parissayābhāvaṃ dassento ‘‘citta’’ntiādimāha. Tattha cittaṃ me susamāhitanti mama cittaṃ suṭṭhu ativiya sammā sammadeva ekaggabhāvena ārammaṇe ṭhapitaṃ. Tañca kho na nīvaraṇādivikkhambhanamattena; api ca kho vimuttaṃ orambhāgiyauddhaṃbhāgiyasaṅgahehi sabbasaṃyojanehi sabbakilesadhammato ca visesena vimuttaṃ, samucchedappahānavasena paṭipassaddhippahānavasena te pajahitvā ṭhitanti attho. Ātāpīti vīriyavā. Phalasamāpattiatthaṃ vipassanārambhavasena diṭṭhadhammasukhavihāratthañca āraddhavīriyo hutvā viharāmi, dibbavihārādīhi attabhāvaṃ pavattemi, na pana kilesappahānatthaṃ, pahātabbasseva abhāvatoti adhippāyo. ‘‘Yathā pana bāhiraparissayābhāvena, deva, mayā tvaṃ vassane niyojito, evaṃ abbhantaraparissayābhāvenapī’’ti dassento punapi ‘‘vassa, devā’’ti āha.
此时，于内无忧无虑之境现前，言众心『心我坐定不散乱，正集一境清净专注』。此心非为烦恼遮挡之心，乃是真实解脱，超越外道之分别，且不依业结而断绝全部染污习气，安静住持。因此言热诚者，即具足精进；为达成果，于正观开端勤勉修行，为求见法乐住，即神妙清凉之乐非为断恶而住，以此为意解。又说外境无忧无虑，汝于雨季得雨之事，此为再三显明，言『雨季天尊』。
Aparo nayo channāti chāditā pihitā. Kuṭikāti attabhāvo. So hi ‘‘anekāvayavassa samudāyassa avijjānīvaraṇassa, bhikkhave, puggalassa taṇhāsaṃyuttassa ayañceva kāyo samudāgato, bahiddhā ca nāmarūpa’’ntiādīsu (saṃ. ni. 2.19) kāyoti āgato. ‘‘Siñca, bhikkhu, imaṃ nāvaṃ , sittā te lahumessatī’’tiādīsu (dha. pa. 66) nāvāti āgato. ‘‘Gahakāraka diṭṭhosi, gahakūṭaṃ visaṅkhata’’nti (dha. pa. 154) ca ādīsu gahanti āgato. ‘‘Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho’’tiādīsu (su. ni. 778) guhāti āgato. ‘‘Nelaṅgo setapacchādo, ekāro vattatī ratho’’tiādīsu (udā. 65) rathoti āgato. ‘‘Puna gehaṃ na kāhasī’’tiādīsu (dha. pa. 154) gehanti āgato. ‘‘Vivaṭā kuṭi nibbuto ginī’’tiādīsu (su. ni. 19) kuṭīti āgato. Tasmā idhāpi so ‘‘kuṭikā’’ti vutto. Attabhāvo hi kaṭṭhādīni paṭicca labbhamānā gehanāmikā kuṭikā viya aṭṭhiādisaññite pathavīdhātuādike phassādike ca paṭicca labbhamāno ‘‘kuṭikā’’ti vutto, cittamakkaṭassa nivāsabhāvato ca. Yathāha –
「旁侧」意谓被覆盖遮挡。小屋意指自身之状态。佛典中有言：『于无明障蔽众生、与渴爱相缠之身，于内成一体，而外名为名色』。此即所指之身体。又云：『僧人请坐船，将漂流不定之舟安稳』。船是浮具。又言：『住处破败衣服散乱』。住处即屋。又言：『隐穴多被侵犯，人行其间昏瞀茫然』。隐穴即洞穴。又言：『白马单车，奋蹄奔驰』。车即车辆。又云：『不应再居家中』。居所即家。又云：『幽静小屋毁于火焰』。小屋即所住房屋。故此处亦称之为「小屋」。其自性是依木等所成之房屋，连同土地等诸界及所触感之物，统名为小屋，且依心为主居住之所。故云如下——
‘‘Aṭṭhikaṅkalakuṭivesā, makkaṭāvasatho iti;
『八叉树篱草舍，猴居之处』者，
Makkaṭo pañcadvārāya, kuṭikāya pasakkiya;
猴者，在五门之处、茅房边篱栅内，
Dvārenānupariyāti, ghaṭṭayanto punappuna’’nti ca.
以门相继往来，反复摇动』亦云。
Sā panesā attabhāvakuṭikā therassa tiṇṇaṃ channaṃ aṭṭhannañca asaṃvaradvārānaṃ vasena samati vijjhanakassa rāgādiavassutassa paññāya saṃvutattā sammadeva pihitattā ‘‘channā’’ti vuttā. Tenāha bhagavā – ‘‘sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti (su. ni. 1041). Vuttanayena channattā eva kilesadukkhābhāvato nirāmisasukhasamaṅgitāya ca sukhā sukhappattā, tato eva ca nivātā nihatamānamadathambhasārambhatāya nivātavuttikā. Ayañca nayo ‘‘mayhaṃ na saṃkilesadhammānaṃ saṃvaraṇamattena siddho, atha kho aggamaggasamādhinā suṭṭhu samāhitacittatāya ceva aggamaggapaññāya sabbasaṃyojanehi vippamuttacittatāya cā’’ti dassento āha ‘‘cittaṃ me susamāhitaṃ vimutta’’nti. Evaṃbhūto ca ‘‘idānāhaṃ katakaraṇīyo’’ti na appossukko homi, atha kho ātāpī viharāmi, sadevakassa lokassa hitasukhūpasaṃhāre ussāhajāto bhikkhācārakālepi anugharaṃ brahmavihāreneva viharāmi. Tasmā tvampi, deva, pajjunna mayhaṃ piyaṃ kātukāmatāyapi vassūpajīvīnaṃ sattānaṃ anukampāyapi vassa sammā dhāraṃ anuppavecchāti evamettha attho daṭṭhabbo.
此乃自有本性之舍，长老处于三茅草遮盖、八叉不闭之门，以其泄漏无禁之门，心意未制、贪欲等烦恼流转者，智慧已具足而约束，故称为『遮盖』。故世尊说：『耳根禁制者，谓彼智慧摄持』（《增壹阿含》1041）。言其遮盖，即为染污痛苦之消亡，安逸快乐平等之乐得。以上安乐又如遮风避雨、灭杀傲慢之所作，是谓遮盖。此理云：『我非仅靠念诸染污法而得禁制，且当依最高圣道定力、善妙安住心以及圣道智慧，以断诸结缚、证诸解脱』，示现而说〖我心清净安定已脱解〗。如是成就，言曰『我今当作如是事』，心不懈怠，勤精进修，愿世间众生安乐吉祥，修学比库法时，亦如间行梵行而住。故天亦应感慈悲于我，呵护我，以此德行，护持僧众，目的即此，宜当观察。
Ettha ca thero ‘‘channā me kuṭikā sukhā nivātā’’ti iminā lokiyalokuttarabhedaṃ attano adhisīlasikkhaṃ dasseti. ‘‘Cittaṃ me susamāhita’’nti iminā adhicittasikkhaṃ. ‘‘Vimutta’’nti iminā adhipaññāsikkhaṃ. ‘‘Ātāpī viharāmī’’ti iminā diṭṭhadhammasukhavihāraṃ. Atha vā ‘‘channā me kuṭikā sukhā nivātā’’ti iminā animittavihāraṃ dasseti kilesavassapidhānamukhena niccādinimittugghāṭanadīpanato. ‘‘Cittaṃ me susamāhita’’nti iminā appaṇihitavihāraṃ. ‘‘Vimutta’’nti iminā suññatavihāraṃ. ‘‘Ātāpī viharāmī’’ti iminā tesaṃ tiṇṇaṃ vihārānaṃ adhigamūpāyaṃ. Paṭhamena vā dosappahānaṃ, dutiyena rāgappahānaṃ, tatiyena mohappahānaṃ. Tathā dutiyena paṭhamadutiyehi vā dhammavihārasampattiyo dasseti. Tatiyena vimuttisampattiyo. ‘‘Ātāpī viharāmī’’ti iminā parahitapaṭipattiyaṃ atanditabhāvaṃ dassetīti daṭṭhabbaṃ.
此处长老曰：『我舍遮盖，安乐无碍』，显示其于世间与世外分别中自所守道德行为。『我心清净安定』，显示其于上心修持。『我得解脱』，显其于最高智慧修学。『我勤精进修』，显其于见法生乐之行持。又『我舍遮盖，安乐无碍』，显其于无相出世间之修证，盖因断除烦恼火毒，常断诸缘起及无常之相；『我心清净安定』，显其于非堕落的修行；『我得解脱』，显其于空无所有；『我勤精进修』，显其为三种禅修所得之资粮。此三禅修资粮，第一为断除嗔恨，第二断除贪欲，第三断除痴惑；于第二与第一、第二之间，即开示诸法修习之具足；于第三则开示解脱之具足。云『我勤精进修』则显其斋戒慈悲之行，及不懈怠之心态，显而易见。
Evaṃ ‘‘yathānāmā’’ti gāthāya vuttānaṃ dhammavihārādīnaṃ imāya gāthāya dassitattā tattha adassitesu nāmagottesu nāmaṃ dassetuṃ ‘‘itthaṃ suda’’ntiādi vuttaṃ. Ye hi therā nāmamattena pākaṭā, te nāmena, ye gottamattena pākaṭā, te gottena, ye ubhayathā pākaṭā, te ubhayenapi dassissa’’nti. Ayaṃ pana thero nāmena abhilakkhito, na tathā gottenāti ‘‘itthaṃ sudaṃ āyasmā subhūtī’’ti vuttaṃ. Tattha itthanti idaṃ pakāraṃ, iminā ākārenāti attho. Sudanti su idaṃ, sandhivasena ikāralopo. Sūti ca nipātamattaṃ, idaṃ gāthanti yojanā. Āyasmāti piyavacanametaṃ garugāravasappatissavacanametaṃ. Subhūtīti nāmakittanaṃ. So hi sarīrasampattiyāpi dassanīyo pāsādiko, guṇasampattiyāpi. Iti sundarāya sarīrāvayavavibhūtiyā sīlasampattiyādivibhūtiyā ca samannāgatattā subhūtīti paññāyittha sīlasārādithiraguṇayogato thero. Abhāsitthāti kathesi. Kasmā panete mahātherā attano guṇe pakāsentīti? Iminā dīghena addhunā anadhigatapubbaṃ paramagambhīraṃ ativiya santaṃ paṇītaṃ attanā adhigataṃ lokuttaradhammaṃ paccavekkhitvā pītivegasamussāhitaudānavasena sāsanassa niyyānikabhāvavibhāvanavasena ca paramappicchā ariyā attano guṇe pakāsenti, yathā taṃ lokanātho bodhaneyyaajjhāsayavasena ‘‘dasabalasamannāgato, bhikkhave, tathāgato catuvesārajjavisārado’’tiādinā attano guṇe pakāseti, evamayaṃ therassa aññābyākaraṇagāthā hotīti.
如是听闻，以『如其名称』之偈，示现上述诸法修习等。于未显者，必要以名姓揭示，故出『如是闻』等言。若诸长老以名自显，则以名示现；若以种姓自显，则以种姓显现；若二者均显，则二者所示皆彰显。此长老以名自称，非以种姓，故言『如是闻，敬敬长老苏浮提』。其中『如是』含其法义，『闻』为断语，句法，『敬敬长老』乃敬称，冠以赞誉之词；苏浮提即其名号。此名因其身心具足显著，且品行高尚，故名曰苏浮提。此长老既示现其德，问何以自显其功？以其近今所成最深细致，远胜前所未得之世外妙法，检察后生喜爱、乐闻之法，介绍弘扬正法之因缘，因具大悲故，乃显其德性。如世尊称其具十力，善解四法门等，长老亦显显其功，故为无上深具法的清净长老所得所示，亦如是偈。此为其余偈文之说明。
Paramatthadīpaniyā theragāthāsaṃvaṇṇanāya · 胜义灯长老偈颂注释中
Subhūtittheragāthāvaṇṇanā niṭṭhitā. · 苏菩提长老偈颂注释完毕。
2. Mahākoṭṭhikattheragāthāvaṇṇanā二、玛哈果提德长老偈颂注释
Upasantoti āyasmato mahākoṭṭhikattherassa gāthā. Tassa kā uppatti? Ayampi thero padumuttarassa bhagavato kāle haṃsavatīnagare mahābhogakule nibbattitvā viññutaṃ patto mātāpitūnaṃ accayena kuṭumbaṃ saṇṭhapetvā gharāvāsaṃ vasanto ekadivasaṃ padumuttarassa bhagavato dhammadesanākāle haṃsavatīnagaravāsike gandhamālādihatthe yena buddho yena dhammo yena saṅgho, tanninne tappoṇe tappabbhāre gacchante disvā mahājanena saddhiṃ upagato satthāraṃ ekaṃ bhikkhuṃ paṭisambhidāpattānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘ayaṃ kira imasmiṃ sāsane paṭisambhidāpattānaṃ aggo, aho vatāhampi ekassa buddhassa sāsane ayaṃ viya paṭisambhidāpattānaṃ aggo bhaveyya’’nti cintetvā satthu desanāpariyosāne vuṭṭhitāya parisāya bhagavantaṃ upasaṅkamitvā, ‘‘bhante, sve mayhaṃ bhikkhaṃ gaṇhathā’’ti nimantesi. Satthā adhivāsesi. So bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā sakanivesanaṃ gantvā sabbarattiṃ buddhassa bhikkhusaṅghassa ca nisajjaṭṭhānaṃ gandhadāmamālādāmādīhi alaṅkaritvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā tassā rattiyā accayena sake nivesane bhikkhusatasahassaparivāraṃ bhagavantaṃ vividhayāgukhajjakaparivāraṃ nānārasasūpabyañjanaṃ gandhasālibhojanaṃ bhojetvā bhattakiccapariyosāne cintesi – ‘‘mahantaṃ, kho, ahaṃ ṭhānantaraṃ patthemi na kho pana mayhaṃ yuttaṃ ekadivasameva dānaṃ datvā taṃ ṭhānantaraṃ patthetuṃ, anupaṭipāṭiyā satta divase dānaṃ datvā patthessāmī’’ti . So teneva niyāmena satta divase mahādānāni datvā bhattakiccapariyosāne dussakoṭṭhāgāraṃ vivarāpetvā uttamaṃ ticīvarappahonakaṃ sukhumavatthaṃ buddhassa pādamūle ṭhapetvā bhikkhusatasahassassa ca ticīvaraṃ datvā tathāgataṃ upasaṅkamitvā, ‘‘bhante, yo so bhikkhu tumhehi ito sattamadivasamatthake etadagge ṭhapito, ahampi so bhikkhu viya anāgate uppajjanakabuddhassa sāsane pabbajitvā paṭisambhidāpattānaṃ aggo bhaveyya’’nti vatvā satthu pādamūle nipajjitvā patthanaṃ akāsi. Satthā tassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate ito kappasatasahassamatthake gotamo nāma buddho loke uppajjissati, tassa sāsane tava patthanā samijjhissatī’’ti byākāsi. Vuttampi cetaṃ apadāne (apa. thera 2.54.221-250) –
《净住经》谓大长老玛哈果提德长老颂。其因何起？此长老亦正如佛陀陀目多时，在天鹅城富贵之家出家修行，得了觉悟。母父相继去世后，维系家属，住家中。一日值佛陀陀目多于天鹅城讲法时，有市民携带香环手执佛、法、僧，见到大德比库在一众中设立解析显迹最高之处，心念曰：「此比库实为此教法中最高解析者，唉，今后此教中或成首屈一指解析比库。」佛陀讲法毕，大众散去，该比库即前往佛所，恭敬称：「尊者，请收我为弟子。」佛陀安住准许。此比库礼拜佛地，环绕寺院，净身浓香饰以花环，施以丰足饮食。彼夜亲近百千比库，宴饮各种佳肴美味及香米饭菜。饭毕思量：「我明朝需另觅住处，不可仅以一日施食之礼寄居，故七日内分次布施，方得稳往新处安住。」随即秉此意愿，于七日中多次广施。布施终毕，开放大库，安置极佳三衣旃檀布于佛足下，亦施百千比库三衣。继而恭敬近佛，言：「尊者，若日后有比库于汝等七日毕竟之际，设此解析显迹，我亦当如彼比库，出家奉佛教法，成解析第一。」言毕，趋身拜佛足作祈祷。佛见其祈愿显现热诚，告曰：「未来约有十万劫后，名果德玛者将于世间出世，其教法中汝所祈愿之解析显迹得以实现。」此事载于法义录（apadāna），见章节长老传录2.54.221至250。
‘‘Padumuttaro nāma jino, sabbalokavidū muni;
谓曰：叫作陀目多者，是觉者，通晓诸世界的圣贤。
Ito satasahassamhi, kappe uppajji cakkhumā.
未来十万劫中，将有慧眼出世。
‘‘Ovādako viññāpako, tārako sabbapāṇinaṃ;
他是劝诫者，启示者，度化一切众生的引路人。
Desanākusalo buddho, tāresi janataṃ bahuṃ.
他善于宣说教法，渡度众多人民。
‘‘Anukampako kāruṇiko, hitesī sabbapāṇinaṃ;
他充满慈悲怜悯，是一切众生的益友。
Sampatte titthiye sabbe, pañcasīle patiṭṭhapi.
在所有的比库比库尼中，都应安立五戒。
‘‘Evaṃ nirākulaṃ āsi, suññataṃ titthiyehi ca;
在此，诸比库比库尼的品行如此清净无染，犹如空寂无有杂染；
Vicittaṃ arahantehi, vasībhūtehi tādibhi.
被阿拉汉们所分别知，已得制服，成就品行端正；
‘‘Ratanānaṭṭhapaññāsaṃ, uggato so mahāmuni;
这位伟大的贤者，智慧如宝，价值五十万宝物；
Kañcanagghiyasaṅkāso, bāttiṃsavaralakkhaṇo.
身色如金般光亮，具有三十二相；
‘‘Vassasatasahassāni, āyu vijjati tāvade;
寿命长达千百年，至今尚存。
Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
当时，他立足其地，拯救众多人民。
‘‘Tadāhaṃ haṃsavatiyaṃ, brāhmaṇo vedapāragū;
那时，我为天鹅歌唱之地的婆罗门，通达吠陀经典；
Upecca sabbalokaggaṃ, assosiṃ dhammadesanaṃ.
抛弃一切世俗的事物，听闻了佛陀的法义讲说。
‘‘Tadā so sāvakaṃ vīro, pabhinnamatigocaraṃ;
当时，这位弟子勇士，拥有明显的卓越差别；
Atthe dhamme nirutte ca, paṭibhāne ca kovidaṃ.
他对法义了达明晓，谙熟诠释与对答。
‘‘Ṭhapesi etadaggamhi, taṃ sutvā mudito ahaṃ;
他将此法置于心头，听闻后我大为欢喜；
Sasāvakaṃ jinavaraṃ, sattāhaṃ bhojayiṃ tadā.
当时我请养弟子尊敬的仁者用七天时间供养。
‘‘Dussehacchādayitvāna, sasissaṃ buddhisāgaraṃ;
覆蔽恶行之后，观见佛智如大海深广；
Nipacca pādamūlamhi, taṃ ṭhānaṃ patthayiṃ ahaṃ.
我俯伏于佛足根，专心观照此处。
‘‘Tato avoca lokaggo, passathetaṃ dijuttamaṃ;
于是世间之杰言道：『请观看此光辉普照，』
Vinataṃ pādamūle me, kamalodarasappabhaṃ.
我伏于足根之下，见莲腹光辉灿烂。
‘‘Buddhaseṭṭhassa bhikkhussa, ṭhānaṃ patthayate ayaṃ;
这正是尊贵佛陀比库所安住的宝地。
Tāya saddhāya cāgena, saddhammassavanena ca.
依止于信心与布施，且恭敬聆听正法。
‘‘Sabbattha sukhito hutvā, saṃsaritvā bhavābhave;
遍处皆得安乐，轮回于生死之中；
Anāgatamhi addhāne, lacchasetaṃ manorathaṃ.
于未来世中，当实现此心所愿。
‘‘Satasahassito kappe, okkākakulasambhavo;
在百千劫中，出现在世间之族，
Gotamo nāma gottena, satthā loke bhavissati.
其名为果德玛，必为世间导师。
‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;
彼即此法之继承者，正法是真实之因。
Koṭṭhiko nāma nāmena, hessati satthu sāvako.
名为果提德者，将成为世尊的弟子。
‘‘Taṃ sutvā mudito hutvā, yāvajīvaṃ tadā jinaṃ;
闻听此事而欢喜，终生恭敬那胜者；
Mettacitto paricariṃ, sato paññā samāhito.
怀慈心而侍奉，具足正念、智慧与定。
‘‘Tena kammavipākena, cetanāpaṇidhīhi ca;
因彼业报及内心所起的愿力；
Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.
舍弃人身之体，往生他世。
‘‘Satānaṃ tīṇikkhattuñca, devarajjamakārayiṃ;
供养圣者三十载，成就天界之王位；
Satānaṃ pañcakkhattuñca, cakkavattī ahosahaṃ.
我曾为五十国之王，即称霸诸国的轮王。
‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;
『疆域广大无边，统治无数众民；
Sabbattha sukhito āsiṃ, tassa kammassa vāhasā.
无论何处皆安乐，那是业力之所致。』
‘‘Duve bhave saṃsarāmi, devatte atha mānuse;
『我在两种存在中轮转，天界与人间；
Aññaṃ gatiṃ na gacchāmi, suciṇṇassa idaṃ phalaṃ.
不往他趣唯此果，于我纯净明了。』
‘‘Duve kule pajāyāmi, khattiye atha brāhmaṇe;
『我生于两个家族中，贵族与婆罗门；
Nīce kule na jāyāmi, suciṇṇassa idaṃ phalaṃ.
我不生于卑贱之家，这是纯净果报。
‘‘Pacchime bhave sampatte, brahmabandhu ahosahaṃ;
在过去世中成就时，我成为了梵族亲属；
Sāvatthiyaṃ vippakule, paccājāto mahaddhane.
于释迦族群中的叉伽城，出生于富有之家。
‘‘Mātā candavatī nāma, pitā me assalāyano;
母亲名为旃陀瓦蒂，父亲名为阿沙罗扬；
Yadā me pitaraṃ buddho, vinayī sabbasuddhiyā.
当时佛陀以圆满清净的戒律教化我的父亲。
‘‘Tadā pasanno sugate, pabbajiṃ anagāriyaṃ;
那时我欢喜悦纳如来的教诲，出家为无家游方士。
Moggallāno ācariyo, upajjhā sārisambhavo.
摩嘎剌那尊者，是老师、共住比库。
‘‘Kesesu chijjamānesu, diṭṭhi chinnā samūlikā;
「当头发正在脱落时，见解亦根本断除；
Nivāsento ca kāsāvaṃ, arahattamapāpuṇiṃ.
住于据信尘净，未得阿拉汉果位。
‘‘Atthadhammaniruttīsu, paṭibhāne ca me mati;
在义理宣说上，悟解也有我见；
Pabhinnā tena lokaggo, etadagge ṭhapesi maṃ.
因此得世间尊荣，成为这领域的首领。
‘‘Asandiṭṭhaṃ viyākāsiṃ, upatissena pucchito;
我曾用不正见解说明，被同修询问纠正；
Paṭisambhidāsu tenāhaṃ, aggo sambuddhasāsane.
在分别智慧诸法中，我谓此为第一，这是佛陀教法的首要部分。
‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;
诸烦恼已为我所断，轮回众苦皆被消除；
Nāgova bandhanaṃ chetvā, viharāmi anāsavo.
如同巨蛇断其枷锁，我安住于无染之境。
‘‘Svāgataṃ vata me āsi, mama buddhassa santike;
我曾获至欢迎，于我佛世尊身旁；
Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.
三明圆满已成就，已作佛陀法的弘扬者。
‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;
分别智慧有四，解脱亦为八，
Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.
“六通真证，成就佛陀教法。”
Evaṃ so tattha tattha bhave puññañāṇasambhāraṃ sambharanto aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālakule nibbatti. Koṭṭhikotissa nāmaṃ akaṃsu. So vayappatto tayo vede uggahetvā brāhmaṇasippe nipphattiṃ gato ekadivasaṃ satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā upasampannakālato paṭṭhāya vipassanāya kammaṃ karonto saha paṭisambhidāhi arahattaṃ patvā paṭisambhidāsu ciṇṇavasī hutvā abhiññāte abhiññāte mahāthere upasaṅkamitvā pañhaṃ pucchantopi dasabalaṃ upasaṅkamitvā pañhaṃ pucchantopi paṭisambhidāsuyeva pañhaṃ pucchi. Evamayaṃ thero tattha katādhikāratāya ciṇṇavasībhāvena ca paṭisambhidāpattānaṃ aggo jāto. Atha naṃ satthā mahāvedallasuttaṃ (ma. ni. 1.449 ādayo) aṭṭhuppattiṃ katvā paṭisambhidāpattānaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ paṭisambhidāpattānaṃ yadidaṃ mahākoṭṭhiko’’ti (a. ni. 1.209, 218). So aparena samayena vimuttisukhaṃ paṭisaṃvedento udānavasena –
如是，他在各处积集福智内蕴，来往于天人和人中，在此佛陀出生的沙瓦提，婆罗门大族中出生。其名为果提底。及三岁时年，断绝三种吠陀，入婆罗门姓，归隐出家。一日，他至佛前，闻佛法，深信不疑，出家受具足戒后，精进修行内观，历事慧解。证悟阿拉汉果，于慧理里成为长老，前来请求开示难题。亦复请求十种神力境界。他以此长老戒品及慧理成就，位列诸长老之首。时，尊者世尊以“大威德罗经”（大念处经）经文起始教导，定立此成为诸弟子中长老慧解之首，称讫曰：‘此乃诸比库中我弟子最上之慧解’，以此安立。彼时，他以觉悟之乐感受庄严，作偈言：
§2
2.
‘‘Upasanto uparato, mantabhāṇī anuddhato;
“宁静者安住，守正无过失，
Dhunāti pāpake dhamme, dumapattaṃva māluto’’ti. –
污恶行断除，犹如害叶风。”
Itthaṃ sudaṃ āyasmā mahākoṭṭhikatthero gāthaṃ abhāsi.
如是，尊者大果提师长如此歌颂。
Tattha upasantoti manacchaṭṭhānaṃ indriyānaṃ upasamanena nibbisevanabhāvakaraṇena upasanto. Uparatoti sabbasmā pāpakaraṇato orato virato. Mantabhāṇīti mantā vuccati paññā, tāya pana upaparikkhitvā bhaṇatīti mantabhāṇī, kālavādīādibhāvaṃ avissajjentoyeva bhaṇatīti attho. Mantabhaṇanavasena vā bhaṇatīti mantabhāṇī, dubbhāsitato vinā attano bhāsanavasena caturaṅgasamannāgataṃ subhāsitaṃyeva bhaṇatīti attho. Jātiādivasena attano anukkaṃsanato na uddhatoti anuddhato atha vā tiṇṇaṃ kāyaduccaritānaṃ vūpasamanena tato paṭiviratiyā upasanto, tiṇṇaṃ manoduccaritānaṃ uparamaṇena pajahanena uparato, catunnaṃ vacīduccaritānaṃ appavattiyā parimitabhāṇitāya mantabhāṇī, tividhaduccaritanimittauppajjanakassa uddhaccassa abhāvato anuddhato. Evaṃ pana tividhaduccaritappahānena suddhe sīle patiṭṭhito, uddhaccappahānena samāhito, tameva samādhiṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā dhunāti pāpake dhamme lāmakaṭṭhena pāpake sabbepi saṃkilesadhamme niddhunāti, samucchedavasena pajahati . Yathā kiṃ? Dumapattaṃva māluto, yathā nāma dumassa rukkhassa pattaṃ paṇḍupalāsaṃ māluto vāto dhunāti, bandhanato viyojento nīharati, evaṃ yathāvuttapaṭipattiyaṃ ṭhito pāpadhamme attano santānato nīharati, evamayaṃ therassa aññāpadesena aññābyākaraṇagāthāpi hotīti veditabbā.
其中，“宁静”者，谓心六根由镇静息灭，斩断杂染之因；“守正”者，断除一切恶行而远离；“言语持戒”即智慧言语，谓经考察之后发言，故称言语；“皆息恶染”者，即不允许妄语、恶行等生起；“言语谨慎”如智辩善说语义也。再者，长老不妄言，不放高傲，戒止三身恶行之非，守护戒律故谓心守正；断三心之恶以远离；防止四种恶口稍减不善言语；断三恶行为因生起之扰乱心无发作，故谓守正。由此，灭除三恶行、持清净戒，断息躁动而定，立于正定，增长内观修习道行，灭除一切恶法如用钝斧斩伐恶树叶犹如风吹散叶，断绝缚缠而引出。如此行为深入禅定，灭除一切业障恶法，其心无染。谓乃长老此语及其余未述偈言可知。
Ettha ca kāyavacīduccaritappahānavacanena payogasuddhiṃ dasseti, manoduccaritappahānavacanena āsayasuddhiṃ. Evaṃ payogāsayasuddhassa ‘‘anuddhato’’ti iminā uddhaccābhāvavacanena tadekaṭṭhatāya nīvaraṇappahānaṃ dasseti. Tesu payogasuddhiyā sīlasampatti vibhāvitā, āsayasuddhiyā samathabhāvanāya upakārakadhammapariggaho, nīvaraṇappahānena samādhibhāvanā, ‘‘dhunāti pāpake dhamme’’ti iminā paññābhāvanā vibhāvitā hoti. Evaṃ adhisīlasikkhādayo tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tadaṅgappahānādīni tīṇi pahānāni, antadvayaparivajjanena saddhiṃ majjhimāya paṭipattiyā paṭipajjanaṃ, apāyabhavādīnaṃ samatikkamanūpāyo ca yathārahaṃ niddhāretvā yojetabbā. Iminā nayena sesagāthāsupi yathārahaṃ atthayojanā veditabbā. Atthamattameva pana tattha tattha apubbaṃ vaṇṇayissāma. ‘‘Itthaṃ sudaṃ āyasmā mahākoṭṭhiko’’ti idaṃ pūjāvacanaṃ, yathā taṃ mahāmoggallānoti.
在此，身体语言恶行的断除言语，能显现出行为的清净；心意恶行的断除言语，则能显现出意根的清净。如此，以此“不升起”的言语，显示出无起烦恼的特性，乃是烦恼遮蔽的断除。于此，行为语言的清净表现于戒德的圆满，意根的清净则为止禅修习的辅助法具，烦恼遮蔽的断除表现为定禅修习，而“恶法消灭”则表现为慧的增长。由此，戒定慧三学为三学，是三种善法的教法；戒为诸染浊断除等三断除，伴随抛弃两边（执著）的中道修行，应当如法确立践行，并如实抑止诸堕落者。依此引导，应当如理贯通解说剩余偈语；然义理究竟处，仅述意及其初步说明。偈语谓：“如是贤者长老玛哈果提德”——此为礼敬辞，言其为大沙利特长老。
Mahākoṭṭhikattheragāthāvaṇṇanā niṭṭhitā. · 玛哈果提德长老偈颂注释完毕。
3. Kaṅkhārevatattheragāthāvaṇṇanā三、康卡雷瓦德长老偈注释
Paññaṃ imaṃ passāti āyasmato kaṅkhārevatassa gāthā. Kā uppatti? Ayampi thero padumuttarabhagavato kāle haṃsavatīnagare brāhmaṇamahāsālakule nibbatto. Ekadivasaṃ buddhānaṃ dhammadesanākāle heṭṭhā vuttanayena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ jhānābhiratānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti cintetvā desanāvasāne satthāraṃ nimantetvā heṭṭhā vuttanayena mahāsakkāraṃ katvā bhagavantaṃ āha – ‘‘bhante, ahaṃ iminā adhikārakammena aññaṃ sampattiṃ na patthemi, yathā pana so bhikkhu tumhehi ito sattamadivasamatthake jhāyīnaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane jhāyīnaṃ aggo bhaveyya’’nti patthanamakāsi. Satthā anāgataṃ oloketvā nipphajjanabhāvaṃ disvā ‘‘anāgate kappasatasahassāvasāne gotamo nāma buddho uppajjissati, tassa sāsane tvaṃ jhāyīnaṃ aggo bhavissasī’’ti byākaritvā pakkāmi.
贤者长老卡恩卡雷瓦塔的偈语中述及智慧之观。此人何所出？他亦是长老，於尊者莲足时代，于汉萨瓦蒂城婆罗门豪族中出生。一日，佛陀说法时，诸大众集合前往禅林，环坐听法，见一位专好禅定的比库独立于群中，言：“我未来亦当如是成就。”法会终毕，呼唤尊者，多敬重地向世尊称曰：“世尊，依我当有之德，我不能获得诸余功德。正如贵僧中的一位，七日禅定勤修者位列最上，我亦望将来于某佛的教法中成为此位禅定最上者。”世尊见他未来之相，觉悟其涅槃迹象，预言说：“未来一千千百劫之后，名为果德玛者，将生于世间，你当为诸禅者之最。”说毕便离去。
So yāvajīvaṃ kalyāṇakammaṃ katvā kappasatasahassaṃ devamanussesu saṃsaritvā amhākaṃ bhagavato kāle sāvatthinagare mahābhogakule nibbatto pacchābhattaṃ dhammassavanatthaṃ gacchantena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dasabalassa dhammakathaṃ sutvā paṭiladdhasaddho pabbajitvā upasampadaṃ labhitvā kammaṭṭhānaṃ kathāpetvā jhānaparikammaṃ karonto jhānalābhī hutvā jhānaṃ pādakaṃ katvā arahattaṃ pāpuṇi. So yebhuyyena dasabalena samāpajjitabbasamāpattiṃ samāpajjanto ahorattaṃ jhānesu ciṇṇavasī ahosi. Atha naṃ satthā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ jhāyīnaṃ yadidaṃ kaṅkhārevato’’ti (a. ni. 1.198, 204) jhāyīnaṃ aggaṭṭhāne ṭhapesi. Vuttampi cetaṃ apadāne (apa. thera 2.55.34-53) –
此长老生身后，作诸良善功德，历劫在人天轮回。尊者果德玛时代，于沙瓦提城豪族中出生。为修习佛法，听闻僧众讲法，深信受持而出家，受具足戒。修学所习功课，行禅修法，得禅己行，称为禅基者，遂证阿拉汉果。因得十根具足之禅定入，昼夜不断修禅。后来佛陀说：“这位长老，是我诸弟子中禅者第一。”而任命其为禅定首领。此事见于阿含经与修行传记中有记载。
‘‘Padumuttaro nāma jino, sabbadhammesu cakkhumā;
“名谓长老波都摩头罗，洞察诸法皆明慧；
Ito satasahassamhi, kappe uppajji nāyako.
今于千百劫中，未来成为首领尊者。
‘‘Sīhahanu brahmagiro, haṃsadundubhinissano;
狮口者、剑盖者，如同天鹅鼓声隐现；
Nāgavikkantagamano, candasūrādhikappabho.
龙皆迅速远行，月与日皆有定时。
‘‘Mahāmati mahāvīro, mahājhāyī mahābalo;
『大智者，伟大英雄，大禅定者，极大威力者；
Mahākāruṇiko nātho, mahātamapanūdano.
大慈悲者，尊主，广施殊胜恩德者。
‘‘Sa kadāci tilokaggo, veneyyaṃ vinayaṃ bahuṃ;
『彼曾于三界之上，宣说广博的律法；
Dhammaṃ desesi sambuddho, sattāsayavidū muni.
觉者弘扬法义，知悉众生的圣哲。
‘‘Jhāyiṃ jhānarataṃ vīraṃ, upasantaṃ anāvilaṃ;
禅定里乐于修习的英雄，安静清明，心无纷扰；
Vaṇṇayanto parisatiṃ, tosesi janataṃ jino.
胜者周旋其会，令大众欢喜。
‘‘Tadāhaṃ haṃsavatiyaṃ, brāhmaṇo vedapāragū;
彼时我为天鹅族婆罗门，通晓吠陀经典；
Dhammaṃ sutvāna mudito, taṃ ṭhānamabhipatthayiṃ.
闻法心欢喜，遂心向往其处。
‘‘Tadā jino viyākāsi, saṅghamajjhe vināyako;
彼时胜者宣说，于僧众中为领袖，
Mudito hohi tvaṃ brahme, lacchase taṃ manorathaṃ.
汝当欢喜，汝将得所欲愿。
‘‘Satasahassito kappe, okkākakulasambhavo;
于百千劫中，出生于鹅科族。
Gotamo nāma gottena, satthā loke bhavissati.
有一位名为果德玛者，将来必成为世间的导师。
‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;
他是法的继承者，法的实际显现者；
Revato nāma nāmena, hessati satthu sāvako.
有一位名为雷瓦达者，将成为导师的弟子。
‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;
他凭借善业与坚定的意念；
Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.
放弃了人身，达到涅槃的彼岸。
‘‘Pacchime ca bhave dāni, jātohaṃ koliye pure;
我今生已在后世，现在出生于迦毗罗卫国。
Khattiye kulasampanne, iddhe phīte mahaddhane.
出身王族家世尊贵，具足神通广大财物丰厚。
‘‘Yadā kapilavatthusmiṃ, buddho dhammamadesayi;
当佛陀在迦毗罗卫城时，宣说圣法。
Tadā pasanno sugate, pabbajiṃ anagāriyaṃ.
那时慈悲的世尊，舍弃家庭出家修行。
‘‘Kaṅkhā me bahulā āsi, kappākappe tahiṃ tahiṃ;
我心多有忧疑，历经无数世代反复。
Sabbaṃ taṃ vinayī buddho, desetvā dhammamuttamaṃ.
佛陀周详周到，演说至高无上的正法。
‘‘Tatohaṃ tiṇṇasaṃsāro, tadā jhānasukhe rato;
自彼时起，我断尽轮回，安乐于禅定之乐。
Viharāmi tadā buddho, maṃ disvā etadabravi.
当时世尊住持，我见而说道。
‘‘Yā kāci kaṅkhā idha vā huraṃ vā, savediyā vā paravediyā vā;
无论是哪一种疑惑，不论这里或那边，是近教或远教；
Ye jhāyino tā pajahanti sabbā, ātāpino brahmacariyaṃ carantā.
禅定者皆舍弃一切，热诚修行于梵行之中。
‘‘Satasahasse kataṃ kammaṃ, phalaṃ dassesi me idha;
百万千万业，我在此显现果报；
Sumutto saravegova, kilese jhāpayiṃ mama.
清净解脱如疾风，我灭除烦恼染污。
‘‘Tato jhānarattaṃ disvā, buddho lokantagū muni;
于是见禅悦，世尊乃世间知达圣者；
Jhāyīnaṃ bhikkhūnaṃ aggo, paññāpesi mahāmati.
禅修比库的首领，以大智宣说。
‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;
『污垢已被我熄灭，诸有皆已被我毁去；
Nāgova bandhanaṃ chetvā, viharāmi anāsavo.
如同断裂巨蛇之缚，我无染着行住坐卧。』
‘‘Svāgataṃ vata me āsi, mama buddhassa santike;
『实为我所欢迎，得在我佛附近；
Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.
三明圆满具足，佛陀教法已成。','254':'四种分别智慧，连第八种解脱亦成。
‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;
『胜解有四种，解脱亦有八；』
Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.
所谓六神通已现证，谓之“成就佛陀教法”。
Tathā katakicco panāyaṃ mahāthero pubbe dīgharattaṃ attano kaṅkhāpakatacittataṃ idāni sabbaso vigatakaṅkhatañca paccavekkhitvā ‘‘aho nūna mayhaṃ satthuno desanānubhāvo, tenetarahi evaṃ vigatakaṅkho ajjhattaṃ vūpasantacitto jāto’’ti sañjātabahumāno bhagavato paññaṃ pasaṃsanto ‘‘paññaṃ imaṃ passā’’ti imaṃ gāthamāha.
先前这位长老行事如是，长久以来内心曾生疑惑不定。如今彻底考察观照，内外疑虑尽释，遂发内心宁静之觉悟，感叹说：“啊，我的师尊所宣说的教法果然如是，故今我无有疑虑，心中澄静坚定。”因觉佛陀智慧无上而庄重敬重，以此赞叹“此智慧也当如此见”。
§3
3. Tattha paññanti pakāre jānāti, pakārehi ñāpetīti ca paññā. Veneyyānaṃ āsayānusayacariyādhimuttiādippakāre dhammānaṃ kusalādike khandhādike ca desetabbappakāre jānāti, yathāsabhāvato paṭivijjhati, tehi ca pakārehi ñāpetīti attho. Satthu desanāñāṇañhi idhādhippetaṃ, tenāha ‘‘ima’’nti. Tañhi attani siddhena desanābalena nayaggāhato paccakkhaṃ viya upaṭṭhitaṃ gahetvā ‘‘ima’’nti vuttaṃ. Yadaggena vā satthu desanāñāṇaṃ sāvakehi nayato gayhati, tadaggena attano visaye paṭivedhañāṇampi nayato gayhateva. Tenāha āyasmā dhammasenāpati – ‘‘apica me, bhante, dhammanvayo vidito’’ti (dī. ni. 2.146; 3.143). Passāti vimhayappatto aniyamato ālapati attanoyeva vā cittaṃ, yathāha bhagavā udānento – ‘‘lokamimaṃ passa; puthū avijjāya paretaṃ bhūtaṃ bhūtarataṃ bhavā aparimutta’’nti (udā. 30). Tathāgatānanti tathā āgamanādiatthena tathāgatānaṃ. Tathā āgatoti hi tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti evaṃ aṭṭhahi kāraṇehi bhagavā tathāgato. Tathāya āgatoti tathāgato, tathāya gatoti tathāgato, tathalakkhaṇaṃ gatoti tathāgato, tathāni āgatoti tathāgato, tathāvidhoti tathāgato, tathā pavattitoti tathāgato, tathehi āgatoti tathāgato , tathā gatabhāvena tathāgatoti evampi aṭṭhahi kāraṇehi bhagavā tathāgatoti ayamettha saṅkhepo. Vitthāro pana paramatthadīpaniyā udānaṭṭhakathāya (udā. aṭṭha. 18) itivuttakaṭṭhakathāya (itivu. aṭṭha. 38) ca vuttanayeneva veditabbo.
于此，“智慧”一词所指为何？即依种种方式了知，也即以各种方式而传授智慧之义。所谓以净除贪嗔痴等烦恼的习气及法习为基础，了知三界众生众苦之根本，以及禅定与八正道诸法之要义，依其本性彻底洞察，而用此种种方式传受，斯为“智慧”之义。佛陀宣说智慧者即彼教义之所指，如是言“此者”。这一智慧，乃因其内心成就宣说之力，如现前亲临一般而把持，谓之“此者”为已宣说。若说钦奉师意而为弟子所受持者，则能乐闻相应。故有长老法军统领语：“尊者，我已通晓法脉。”（《长部尼迦叶释》第2.146节、第3.143节）彼之心间或因烦恼失稳而口不择言，于自身忧乱，正如佛陀曾呤曰：“当观此世，众生沉沦愚痴，生死流转无边。”所谓如来者，以来、去、来去之义名之。来者者，正如实法而至；去者者，正如法而去。以真相标识而至者谓之来，以证悟一切法实相者谓之来，由此等八因缘而称佛为如来。简言之，如来名彰于此。其详细解释或于《乌达那注》、《伊提烷他注》等处记载，因而待读者细察之。
Idāni tassā paññāya asādhāraṇavisesaṃ dassetuṃ ‘‘aggi yathā’’tiādi vuttaṃ. Yathā aggīti upamāvacanaṃ. Yathāti tassa upamābhāvadassanaṃ. Pajjalitoti upameyyena sambandhadassanaṃ. Nisītheti kiccakaraṇakāladassanaṃ. Ayañhettha attho – yathā nāma nisīthe rattiyaṃ caturaṅgasamannāgate andhakāre vattamāne unnate ṭhāne pajjalito aggi tasmiṃ padese tayagataṃ vidhamantaṃ tiṭṭhati, evameva tathāgatānaṃ imaṃ desanāñāṇasaṅkhātaṃ sabbaso veneyyānaṃ saṃsayatamaṃ vidhamantaṃ paññaṃ passāti. Yato desanāvilāsena sattānaṃ ñāṇamayaṃ ālokaṃ dentīti ālokadā. Paññāmayameva cakkhuṃ dadantīti cakkhudadā. Tadubhayampi kaṅkhāvinayapadaṭṭhānameva katvā dassento ‘‘ye āgatānaṃ vinayanti kaṅkha’’nti āha, ye tathāgatā attano santikaṃ āgatānaṃ upagatānaṃ veneyyānaṃ ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādinayappavattaṃ (ma. ni. 1.18; saṃ. ni. 2.20) soḷasavatthukaṃ, ‘‘buddhe kaṅkhati dhamme kaṅkhatī’’tiādinayappavattaṃ (dha. sa. 1008) aṭṭhavatthukañca kaṅkhaṃ vicikicchaṃ vinayanti desanānubhāvena anavasesato vidhamanti viddhaṃsenti. Vinayakukkuccasaṅkhātā pana kaṅkhā tabbinayeneva vinītā hontīti.
今欲以‘正如火焰燃烧’喻例，显示此智慧之殊胜。谓‘如火’者为比喻句。谓‘如’者示其喻之本质。谓‘点燃’者示与之相关之状态。谓‘燃烧’者示其暂时行为。此处意为：如夜晚黑暗中，四足动物聚集的场所，火光燃起，照明并焚烧驱散黑暗。于是众生见其明亮，犹如智慧之光显现普照如来教法。智慧即为眼，授人慧眼。此二者以详述以废除疑虑，正如教导标示“前来乞求真理者疑惑被除”，言明所有如来同席之疑虑（诸疑、不信、教法冲突）均被及度，称“怀疑及疑心者，乃因律仪而受管制”。
Aparo nayo – yathā aggi nisīthe rattibhāge pajjalito paṭutarajālo samujjalaṃ uccāsane ṭhitānaṃ obhāsadānamattena andhakāraṃ vidhamitvā samavisamaṃ vibhāvento ālokadado hoti. Accāsanne pana ṭhitānaṃ taṃ supākaṭaṃ karonto cakkhukiccakaraṇato cakkhudado nāma hoti, evameva tathāgato attano dhammakāyassa dūre ṭhitānaṃ akatādhikārānaṃ paññāpajjotena mohandhakāraṃ vidhamitvā kāyavisamādisamavisamaṃ vibhāvento ālokadā bhavanti, āsanne ṭhitānaṃ pana katādhikārānaṃ dhammacakkhuṃ uppādento cakkhudadā bhavanti. Ye evaṃbhūtā attano vacīgocaraṃ āgatānaṃ mādisānampi kaṅkhābahulānaṃ kaṅkhaṃ vinayanti ariyamaggasamuppādanena vidhamanti, tesaṃ tathāgatānaṃ paññaṃ ñāṇātisayaṃ passāti yojanā. Evamayaṃ therassa attano kaṅkhāvitaraṇappakāsanena aññābyākaraṇagāthāpi hoti. Ayañhi thero puthujjanakāle kappiyepi kukkuccako hutvā kaṅkhābahulatāya ‘‘kaṅkhārevato’’ti paññāto, pacchā khīṇāsavakālepi tatheva voharayittha. Tenāha – ‘‘itthaṃ sudaṃ āyasmā kaṅkhārevato gāthaṃ abhāsitthā’’ti. Taṃ vuttatthameva.
又一譬喻，夜黑之中燃起焰火，照亮暗室，使其光明分明，照见并辨析不均等之暗影。明火相照射之处，眼众因视作启示，能辨究诸异，同理如来于法身以智慧光芒从远照亮，断绝内心烦恼迷暗，辨明法身不均之相，如近者则起智慧明眼。那些已由此等智慧断除自身言行疑惑，甚至外道迷惑亦被了知，皆显现如来智慧广大无边。故此长老发示无疑释惑之功德，虽平时尚多疑惑，得圣道后亦如此保持。故作此偈曰：“如是尊者无疑释疑。”此偈乃长老昔日世俗时也多疑惑，故名“怀疑释疑者”，涅槃后亦持守如故。因缘如是。
Kaṅkhārevatattheragāthāvaṇṇanā niṭṭhitā. · 康卡雷瓦德长老偈注释完毕。
4. Puṇṇattheragāthāvaṇṇanā四、富那长老偈注释
Sabbhirevasamāsethāti āyasmato puṇṇattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa dasabalassa uppattito puretarameva haṃsavatīnagare brāhmaṇamahāsālakule nibbatto anukkamena viññutaṃ patto satthari loke uppajjante ekadivasaṃ buddhānaṃ dhammadesanākāle heṭṭhā vuttanayena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante nisīditvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ dhammakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti cintetvā desanāvasāne vuṭṭhitāya parisāya satthāraṃ upasaṅkamitvā nimantetvā heṭṭhā vuttanayeneva mahāsakkāraṃ katvā bhagavantaṃ evamāha – ‘‘bhante, ahaṃ iminā adhikārakammena nāññaṃ sampattiṃ patthemi. Yathā pana so bhikkhu ito sattamadivasamatthake dhammakathikānaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane dhammakathikānaṃ bhikkhūnaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate kappasatasahassamatthake gotamo nāma buddho uppajjissati, tassa sāsane tvaṃ pabbajitvā dhammakathikānaṃ aggo bhavissasī’’ti byākāsi.
此偈即尊者普那长老偈。其中由来如是：此人乃莲师家族者，十力圆满之尊者，生于古时哈姆萨瓦提城婆罗门大家。于佛陀法中得感悟，曾于佛教盛会与大众共处，听闻佛法，目睹导师于众讲法之首座，感怀思忖：“未来我亦应成为众大师之首。”讲法终毕，起身赴座，众僧请之至居所，恭敬奉迎，对佛以至诚敬意称曰：“尊者，今由此尊贵职务，我不入他道，愿将来成为未来佛陀法中诸讲法比库之首。”佛陀察见未来应世之相，知其心愿无滞碍，宣告：“未来千百千众生中，将有名果德摩者出世，此法中你当出家，为讲法诸比库之首。”
So tattha yāvajīvaṃ kalyāṇadhammaṃ katvā tato cuto kappasatasahassaṃ puññañāṇasambhāraṃ sambharanto devamanussesu saṃsaritvā amhākaṃ bhagavato kāle kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule aññāsikoṇḍaññattherassa bhāgineyyo hutvā nibbatti. Tassa nāmaggahaṇadivase ‘‘puṇṇo’’ti nāmaṃ akaṃsu. So satthari abhisambodhiṃ patvā pavattavaradhammacakke anupubbena rājagahaṃ gantvā taṃ upanissāya viharante aññāsikoṇḍaññattherassa santike pabbajitvā laddhūpasampado sabbaṃ pubbakiccaṃ katvā padhānamanuyuñjanto pabbajitakiccaṃ matthakaṃ pāpetvāva ‘‘dasabalassa santikaṃ gamissāmī’’ti mātulattherena saddhiṃ satthu santikaṃ agantvā kapilavatthusāmantāyeva ohīyitvā yonisomanasikāre kammaṃ karonto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Vuttampi cetaṃ apadāne (apa. thera 1.1.434-440) –
于是彼处，经过长寿命，修持善法，之后离世，历经千万劫积聚功德智慧，在天人间轮回流转。到我世尊住世之时，于咖毕拉瓦图城不远处，有一名为多那瓦图的婆罗门聚落，属于婆罗门大家族。成为一位知行圆满的长老弟子。其授名日为“富饶”。此人对佛陀成道，轮转法轮，先前造访王舍城，依止那位知行圆满的长老弟子，出家得具足戒，完成先前所有修行，专心修习出家功课。将以往所作皆已成就，誓言“当从具足十力者处亲近”，随同外祖父长老，前往佛陀近前，离开咖毕拉瓦图四方，专心作善根排序，勤勉修习内观，迅速加进禅定，最终得阿拉汉果。此事亦载于本生故事中（阿阇世长老传第一卷一四六至四四〇偈）。
‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;
导师、导师，执有正念，通达三种感受的彼岸；
Purakkhatomhi sissehi, upagacchiṃ naruttamaṃ.
我曾前进，随从诸比库，前往人中至尊。
‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;
世间智慧之莲花大师，领受供养；
Mama kammaṃ pakittesi, saṃkhittena mahāmuni.
伟大圣人简单明了地称扬我过去的业行。
‘‘Tāhaṃ dhammaṃ suṇitvāna, abhivādetvāna satthuno;
闻闻此法，恭敬导师，
Añjaliṃ paggahetvāna, pakkamiṃ dakkhiṇāmukho.
合掌礼敬后，转身面向南方。
‘‘Saṃkhittena suṇitvāna, vitthārena abhāsayiṃ;
简略闻听后，详细地阐述；
Sabbe sissā attamanā, sutvāna mama bhāsato.
众弟子专心聆听我所说。
‘‘Sakaṃ diṭṭhiṃ vinodetvā, buddhe cittaṃ pasādayuṃ;
调伏自我的见解，令内心安住于佛；
Saṃkhittenapi desemi, vitthārena tathevahaṃ.
虽简略宣说，然而真实详明无误。
‘‘Abhidhammanayaññūhaṃ, kathāvatthuvisuddhiyā;
我为通达深奥法义者，得以清净论说之资质；
Sabbesaṃ viññāpetvāna, viharāmi anāsavo.
断除一切困扰，我无染垢地修行。
‘‘Ito pañcasate kappe, caturo suppakāsakā;
‘从此五百劫前，有四众中最贤者；
Sattaratanasampannā, catudīpamhi issarā.
具足七宝庄严，四洲中为尊王。
‘‘Paṭisambhidā catasso…pe… kataṃ buddhassa sāsana’’nti.
‘四种彻见……诸佛法教皆由此成’。
Tassa pana puṇṇattherassa santike pabbajitā kulaputtā pañcasatā ahesuṃ. Thero sayaṃ dasakathāvatthulābhitāya tepi dasahi kathāvatthūhi ovadi. Te tassa ovāde ṭhatvā sabbeva arahattaṃ pattā. Te attano pabbajitakiccaṃ matthakappattaṃ ñatvā upajjhāyaṃ upasaṅkamitvā āhaṃsu – ‘‘bhante, amhākaṃ kiccaṃ matthakappattaṃ, dasannañcamha kathāvatthūnaṃ lābhino, samayo, dāni no dasabalaṃ passitu’’nti. Thero tesaṃ vacanaṃ sutvā cintesi – ‘‘mama dasakathāvatthulābhitaṃ satthā jānāti ahaṃ dhammaṃ desento dasa kathāvatthūni amuñcitvāva desemi, mayi gacchante sabbepime bhikkhū maṃ parivāretvā gacchissanti, evaṃ gaṇasaṅgaṇikāya gantvā pana ayuttaṃ mayhaṃ dasabalaṃ passituṃ, ime tāva gantvā passantū’’ti te bhikkhū āha – ‘‘āvuso, tumhe purato gantvā tathāgataṃ passatha, mama vacanena cassa pāde vandatha, ahampi tumhākaṃ gatamaggenāgamissāmī’’ti. Te therā sabbepi dasabalassa jātibhūmiraṭṭhavāsino sabbe khīṇāsavā sabbe dasakathāvatthulābhino attano upajjhāyassa ovādaṃ sampaṭicchitvā theraṃ vanditvā anupubbena cārikaṃ carantā saṭṭhiyojanamaggaṃ atikkamma rājagahe veḷuvanamahāvihāraṃ gantvā dasabalassa pāde vanditvā ekamantaṃ nisīdiṃsu.
当时那位圆满长老面前出家之族子有五百人。长老因获得十部讲义，分别以三乘十部讲义分别训诲他们。众僧奉行长老教诲，无一例外证入阿拉汉果。众人了知自己出家本分，便诣师请教，说：“尊者，我们本分已熟知，因得十部讲义分明，时至今日愿再闻十力教诲。”长老闻之沉思曰：“我乃十部讲义之知者，讲十部教法无遗漏，随我而行的比库，必为护持者。诸位众僧合伴而行，致能遇得我所讲之十力教法，实为有缘。”众比库对长老言曰：“尊者，请先行而去，见如来者，请以我言致敬其足，我们也必随尊者前后往返。”这些长老同住十力之出生地的各国民众，俱皆已证无染垢果，悉皆获十部讲义，皆恭敬自己师父，奉行师训。有如初发心托钵行走的游方行者，越过六十余由旬道路，抵达王舍城之祇树给孤独园，顶礼十力之足，默默坐于一处。
Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammoditunti bhagavā tehi saddhiṃ – ‘‘kacci, bhikkhave, khamanīya’’ntiādinā nayena madhurapaṭisanthāraṃ katvā ‘‘kuto ca tumhe, bhikkhave, āgacchathā’’ti pucchi . Atha tehi ‘‘jātibhūmito’’ti vutte ‘‘ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā’’’ti (ma. ni. 1.252) dasakathāvatthulābhiṃ bhikkhuṃ pucchi. Tepi ‘‘puṇṇo nāma, bhante, āyasmā mantāṇiputto’’ti ārocayiṃsu. Taṃ kathaṃ sutvā āyasmā sāriputto therassa dassanakāmo ahosi. Atha satthā rājagahato sāvatthiṃ agamāsi . Puṇṇattheropi dasabalassa tattha āgatabhāvaṃ sutvā – ‘‘satthāraṃ passissāmī’’ti gantvā antogandhakuṭiyaṃyeva tathāgataṃ sampāpuṇi. Satthā tassa dhammaṃ desesi. Thero dhammaṃ sutvā dasabalaṃ vanditvā paṭisallānatthāya andhavanaṃ gantvā aññataramhi rukkhamūle divāvihāraṃ nisīdi.
此乃诸佛世尊，迎接来访比库同欢，世尊与之共许和悦，说：“比库们，当以何为宽恕者？”以柔和安慰之言为答，然后询问：“比库们，尔等自何处来？”比库答曰：“出自出生地。”世尊复问：“比库们，何以得此出生地，及等众出生地之比库僧众中显出自身无我与无我语者？”（《中部·尼柯耶》一二五二）询问得知，具足十力讲义者名为“圆满长老满持子”。闻此说，长老沙利佛生起见佛念愿。尔时世尊从王舍城往至舍卫国。圆满长老亦闻佛来，欲见佛师，前往安陀伽咤库提，遇见佛陀。世尊为其说法。长老闻法，顶礼十力，出入空林，入某树下昼坐静修。
Sāriputtattheropi tassāgamanaṃ sutvā sīsānulokiko gantvā okāsaṃ sallakkhetvā taṃ rukkhamūle nisinnaṃ upasaṅkamitvā therena saddhiṃ sammoditvā, taṃ sattavisuddhikkamaṃ pucchi. Theropissa pucchitapucchitaṃ byākaronto rathavinītūpamāya cittaṃ ārādhesi, te aññamaññassa subhāsitaṃ samanumodiṃsu. Atha satthā aparabhāge bhikkhusaṅghamajjhe nisinno theraṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo’’ti (a. ni. 1.188, 196) dhammakathikānaṃ aggaṭṭhāne ṭhapesi. So ekadivasaṃ attano vimuttisampattiṃ paccavekkhitvā ‘‘satthāraṃ nissāya ahañceva aññe ca bahū sattā saṃsāradukkhato vippamuttā, bahūpakārā vata sappurisasaṃsevā’’ti pītisomanassajāto udānavasena pītivegavissaṭṭhaṃ ‘‘sabbhireva samāsethā’’ti gāthaṃ abhāsi.
沙利佛长老闻知那比库到来，目光注视着顶礼，来到树根下坐下，走近与长老一同欢喜，询问他七净行的修习情况。长老回答所问之处，用车轮出入恰当的比喻，专心致志，彼此和顺相赞美。之后佛陀坐于比库众中说：“这时，我的弟子中讲述正法的比库，已臻至究竟境地。”于是置此为讲法比库中第一主位。佛陀一日回顾自己已得解脱的功德，心生欢喜乐意，说：“依师为依托，我与众多众生皆已从轮回之苦中解脱，众多善缘实为菩萨道善友。”随即诵出欢喜赞颂偈：“诸众和合聚一处，心多欢悦同乐聚。”
§4
4. Tattha sabbhirevāti sappurisehi eva. Santoti panettha buddhādayo ariyā adhippetā. Te hi anavasesato asataṃ dhammaṃ pahāya saddhamme ukkaṃsagatattā sātisayaṃ pasaṃsiyattā ca visesato ‘‘santo sappurisā’’ti ca vuccanti. Samāsethāti samaṃ āsetha saha vaseyya. Te payirupāsanto tesaṃ sussūsanto diṭṭhānugatiñca āpajjanto samānavāso bhaveyyāti attho. Paṇḍitehatthadassibhīti tesaṃ thomanā. Paṇḍā vuccati paññā, sā imesaṃ sañjātāti paṇḍitā. Tato eva attatthādibhedaṃ atthaṃ aviparītato passantīti atthadassino. Tehi paṇḍitehi atthadassībhi samāsetha. Kasmāti ce? Yasmā te santo paṇḍitā, te vā sammā sevantā ekantahitabhāvato maggañāṇādīheva araṇīyato atthaṃ, mahāguṇatāya santatāya ca mahantaṃ, agādhabhāvato gambhīrañāṇagocarato ca gambhīraṃ, hīnacchandādīhi daṭṭhuṃ asakkuṇeyyattā itarehi ca kicchena daṭṭhabbattā duddasaṃ, duddasattā saṇhanipuṇasabhāvattā nipuṇañāṇagocarato ca nipuṇaṃ, nipuṇattā evaṃ sukhumasabhāvatāya aṇuṃ nibbānaṃ, aviparītaṭṭhena vā paramatthasabhāvattā atthaṃ, ariyabhāvakarattā mahattanimittatāya mahantaṃ, anuttānasabhāvatāya gambhīraṃ, dukkhena daṭṭhabbaṃ na sukhena daṭṭhuṃ sakkāti duddasaṃ, gambhīrattā duddasaṃ, duddasattā gambhīranti catusaccaṃ, visesato nipuṇaṃ aṇuṃ, nirodhasaccanti evametaṃ catusaccaṃ dhīrā samadhigacchanti dhitisampannatāya dhīrā catusaccakammaṭṭhānabhāvanaṃ ussukkāpetvā sammadeva adhigacchanti. Appamattāti sabbattha satiavippavāsena appamādapaṭipattiṃ pūrentā. Vicakkhaṇāti vipassanābhāvanāya chekā kusalā. Tasmā sabbhireva samāsethāti yojanā. Paṇḍitehatthadassibhīti vā etaṃ nissakkavacanaṃ. Yasmā paṇḍitehi atthadassībhi samudāyabhūtehi dhīrā appamattā vicakkhaṇā mahantādivisesavantaṃ atthaṃ samadhigacchanti, tasmā tādisehi sabbhireva samāsethāti sambandho. Evamesā therassa paṭivedhadīpanena aññābyākaraṇagāthāpi ahosīti.
此处“诸众和合”意指仁德之众。虽说佛陀等圣贤为主导，他们远离虚妄，舍弃不真实之法，依真实法而牢固称赞，因此称为“仁德众”。“和合”意即和睦共处，经修持勤奋，彼此关照，达到共同居住之义。称之为“贤者明见者”，意指他们具备智慧、明辨力，视事物详尽通透，能分别真实含义，故谓“明见者”。他们尊奉正见，正行道路，专心一志，正知智慧如林茂盛，慧力深邃雄厚，难于他人窥见，故称“深难”。他们见苦而非乐，因其慧根亦深，坚固不可动摇，此皆四圣谛慧得之境界。贤者修习四圣谛，具坚固决心，遂能究竟证得圣法。所谓“谨慎”者，常存正念，行持勤勉。“聪慧”者，善于内观修习，故称明智。故以贤者慧力为基础，方能令众和合共居，此即“诸众和合”之理。此乃长老解说通畅易见，且无他说之由。
Puṇṇattheragāthāvaṇṇanā niṭṭhitā. · 富那长老偈注释完毕。
5. Dabbattheragāthāvaṇṇanā五、答巴长老偈注释
Yo duddamiyoti āyasmato dabbattherassa gāthā. Kā uppatti? Ayampi padumuttarabuddhakāle haṃsavatīnagare kulagehe nibbattitvā vayappatto heṭṭhā vuttanayeneva dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapentaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaritvā kassapadasabalassa sāsanosakkanakāle pabbaji. Tadā tena saddhiṃ apare cha janāti satta bhikkhū ekacittā hutvā aññe sāsane agāravaṃ karonte disvā – ‘‘idha kiṃ karoma ekamante samaṇadhammaṃ katvā dukkhassantaṃ karissāmā’’ti nisseṇiṃ bandhitvā uccaṃ pabbatasikharaṃ āruhitvā, ‘‘attano cittabalaṃ jānantā nisseṇiṃ nipātentu, jīvite sālayā otarantu, mā pacchānutappino ahuvatthā’’ti vatvā sabbe ekacittā hutvā nisseṇiṃ pātetvā – ‘‘appamattā hotha, āvuso’’ti aññamaññaṃ ovaditvā cittarucikesu ṭhānesu nisīditvā samaṇadhammaṃ kātuṃ ārabhiṃsu.
关于称“难”者，是长老答巴比库达的偈语。其起因为何？此比库曾于莲花佛时代，在鸿雁城一贵族之家出生，老年时亲闻佛陀教化，见佛者唯有一比库置于法座中央，主持教法，遂生出弘扬佛法之心。后又有七比库知此团结和合情形，见他人在佛法中表现轻慢，就说：“此处应如何作为？当独自修行佛法，消除苦恼。”遂绑起布带，登上高山顶峰，说：“知道自己的心力，愿舍弃衣钵，断绝尘世，莫在未来生中生恨悔之心。”言毕，与众一心，将衣钵投下，互相劝勉谨慎，坐于心喜之处，开始修习佛法。
Tatreko thero pañcame divase arahattaṃ patvā, ‘‘mama kiccaṃ nipphannaṃ, ahaṃ imasmiṃ ṭhāne kiṃ karissāmi’’ti iddhiyā uttarakuruto piṇḍapātaṃ āharitvā, ‘‘āvuso, imaṃ piṇḍapātaṃ paribhuñjatha, bhikkhācārakiccaṃ mamāyattaṃ hotu, tumhe attano kammaṃ karothā’’ti āha. ‘‘Kiṃ nu kho mayaṃ, āvuso, nisseṇiṃ pātentā evaṃ avocumha – ‘yo paṭhamaṃ dhammaṃ sacchikaroti, so bhikkhaṃ āharatu, tenābhataṃ sesā paribhuñjitvā samaṇadhammaṃ karissantī’’’ti. ‘‘Natthi, āvuso’’ti. Tumhe attano pubbahetunā labhittha, mayampi sakkontā vaṭṭassantaṃ karissāma, gacchatha tumheti. Thero te saññāpetuṃ asakkonto phāsukaṭṭhāne piṇḍapātaṃ paribhuñjitvā gato . Aparo thero sattame divase anāgāmiphalaṃ patvā tato cuto suddhāvāsabrahmaloke nibbatto. Itare therā tato cutā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā tesu tesu kulesu nibbattā. Eko gandhāraraṭṭhe takkasilānagare rājagehe nibbatto, eko majjhantikaraṭṭhe paribbājikāya kucchimhi nibbatto, eko bāhiyaraṭṭhe kuṭumbiyagehe nibbatto, eko bhikkhunupassaye jāto.
此后一比库于第五日证得阿拉汉果，自语：“吾责已毕，于此地当何作为？”遂展开神通，取来乞食，“友人们，享用此食，我之出家事宜由我负责，汝等各自修行。”众人答曰：“既我们已舍弃出家衣钵，何以如此宣说：‘谁先证得正法，当来取其食。’”他答曰：“没有此事。汝等行为已由前因所成，我亦能依因应顺当修行。你们去吧。”长老不能说服众人，便在树荫下食用乞食后离去。另一比库于第七日证得阿那含果，尔后成就净居天。其他比库陆续证果，生于不同天与人间的各族群。有一生于犍陀罗国城中皇室，有一生在中部国以乞丐身份，有一生于迦毗罗国家庭，还有一生出家为比库尼。
Ayaṃ pana dabbatthero mallaraṭṭhe anupiyanagare ekassa mallarañño gehe paṭisandhiṃ gaṇhi. Tassa mātā upavijaññā kālamakāsi, matasarīraṃ susānaṃ netvā dārucitakaṃ āropetvā aggiṃ adaṃsu. Tassā aggivegasantattaṃ udarapaṭalaṃ dvedhā ahosi. Dārako attano puññabalena uppatitvā ekasmiṃ dabbatthambhe nipati. Taṃ dārakaṃ gahetvā ayyikāya adaṃsu. Sā tassa nāmaṃ gaṇhantī dabbatthambhe patitvā laddhajīvitattā ‘‘dabbo’’tissa nāmaṃ akāsi. Tassa ca sattavassikakāle satthā bhikkhusaṅghaparivāro mallaraṭṭhe cārikaṃ caramāno anupiyambavane viharati. Dabbakumāro satthāraṃ disvā dassaneneva pasīditvā pabbajitukāmo hutvā ‘‘ahaṃ dasabalassa santike pabbajissāmī’’ti ayyikaṃ āpucchi. Sā ‘‘sādhu, tātā’’ti dabbakumāraṃ ādāya satthu santikaṃ gantvā, ‘‘bhante, imaṃ kumāraṃ pabbājethā’’ti āha. Satthā aññatarassa bhikkhuno saññaṃ adāsi – ‘‘bhikkhu imaṃ dārakaṃ pabbājehī’’ti. So thero satthu vacanaṃ sutvā dabbakumāraṃ pabbājento tacapañcakakammaṭṭhānaṃ ācikkhi. Pubbahetusampanno katābhinīhāro satto paṭhamakesavaṭṭiyā voropanakkhaṇe sotāpattiphale patiṭṭhahi, dutiyāya kesavaṭṭiyā oropiyamānāya sakadāgāmiphale, tatiyāya anāgāmiphale, sabbakesānaṃ pana oropanañca arahattaphalasacchikiriyā ca apacchā apure ahosi. Satthā mallaraṭṭhe yathābhirantaṃ viharitvā rājagahaṃ gantvā veḷuvane vāsaṃ kappesi.
这一长老名为答巴长老，属于摩罗国，居住于一摩罗王宫中。其母临终时医治身体衰弱，用木炭施火，火势猛然从腹部两处升起。其子因宿善力，奔入一柱火中。母亲持火焰投向比库尼，致使其名为“答巴”，以火柱得生。七十余年间，佛陀与比库众巡视摩罗国，常住于安比阿摩罗林。答巴童子见佛欢喜，欲出家，问母亲 assent，母亲允诺后，带他见佛，请求佛出家之因。一比库听闻，告曰：“比库请此童出家。”长老闻言，指导他五处修行。此前他因前世根基，首次在枭发园中证得须陀洹果位，第二次在枭茂园中证阿那含果，第三次证阿拉汉果。其全身解脱及阿拉汉证果，对于剃度剃发等仪式未曾失误。佛陀曾于摩罗国，前往王舍城，在竹林安住。
Tatrāyasmā dabbo mallaputto rahogato attano kiccanipphattiṃ oloketvā saṅghassa veyyāvaccakaraṇe kāyaṃ yojetukāmo cintesi – ‘‘yaṃnūnāhaṃ saṅghassa senāsanañca paññāpeyyaṃ bhattāni ca uddiseyya’’nti. So satthu santikaṃ gantvā attano parivitakkaṃ ārocesi. Satthā tassa sādhukāraṃ datvā senāsanapaññāpakattañca bhattuddesakattañca sampaṭicchi. Atha naṃ ‘‘ayaṃ dabbo daharova samāno mahante ṭhāne ṭhito’’ti sattavassikakāleyeva upasampādesi. Thero upasampannakālato paṭṭhāya rājagahaṃ upanissāya viharantānaṃ sabbabhikkhūnaṃ senāsanāni ca paññāpeti, bhikkhañca uddisati. Tassa senāsanapaññāpakabhāvo sabbadisāsu pākaṭo ahosi – ‘‘dabbo kira mallaputto sabhāgasabhāgānaṃ bhikkhūnaṃ ekaṭṭhāne senāsanāni paññāpeti, āsannepi dūrepi senāsanaṃ paññāpeti, gantuṃ asakkonte iddhiyā netī’’ti.
此时答巴长老思考自己的职责与法务，欲为僧团建立住所，并供应食物。他来到佛前，表明自己的设想。佛陀批准他的善行，授予他建立僧侣住所及供食职责。不久于七十余年间亲受阿阇黎戒，戒后回到王舍城，为比库们安排住所及食物供应，分配食位，指派监护。长老在各处显露其住所调配才能，能远近引领众僧回到住所，凭神通力。
Atha naṃ bhikkhū kālepi vikālepi – ‘‘amhākaṃ, āvuso, jīvakambavane senāsanaṃ paññāpehi, amhākaṃ maddakucchismiṃ migadāye’’ti evaṃ senāsanaṃ uddisāpetvā tassa iddhiṃ passantā gacchanti. Sopi iddhiyā manomaye kāye abhisaṅkharitvā ekekassa therassa ekekaṃ attanā sadisaṃ bhikkhuṃ datvā aṅguliyā jalamānāya purato gantvā ‘‘ayaṃ mañco idaṃ pīṭha’’ntiādīni vatvā senāsanaṃ paññāpetvā puna attano vasanaṭṭhānameva āgacchati . Ayamettha saṅkhepo, vitthārato panidaṃ vatthu pāḷiyaṃ āgatameva. Satthā idameva kāraṇaṃ aṭṭhuppattiṃ katvā aparabhāge ariyagaṇamajjhe nisinno theraṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ senāsanapaññāpakānaṃ yadidaṃ dabbo mallaputto’’ti (a. ni. 1.209; 214). Vuttampi cetaṃ apadāne (apa. thera 2.54, 108-149) –
于是，比库们无论在适当时间或非适当时间，皆诵曰：「朋友们，请在基瓦咖林内给我们指出宿处，我们在鹿野苑的床榻。」说毕后，注目彼宿处而前往。又以神足力，调身如意，为各长老施予形体相似的比库，手指水面而前往前方，说：「此为床，此为座」等语，指示宿处，然后返回自身所住处所。此处略说，如要详尽，此事为巴利语原文。世尊因此，成立规条，在阿拉汉中守戒长老议会居于宿处首位处，叮嘱曰：「此为最高处，诸比库弟子中宿处标示首选之地，此乃答巴马喇子。」（阿含尼柞部1.209；214）经论亦说此事于经典传记中（阿波他长老传2.54，108-149）。
‘‘Padumuttaro nāma jino, sabbalokavidū muni;
「名为波度摩陀罗者，是觉者，
Ito satasahassamhi, kappe uppajji cakkhumā.
自一百千劫以来，轮回中觉悟之眼。
‘‘Ovādako viññāpako, tārako sabbapāṇinaṃ;
指导者，利益一切众生之星辰，
Desanākusalo buddho, tāresi janataṃ bahuṃ.
善于教诲，普利众生无量者佛，
‘‘Anukampako kāruṇiko, hitesī sabbapāṇinaṃ;
慈悲怜悯，利益一切众生者，
Sampatte titthiye sabbe, pañcasīle patiṭṭhapi.
信仰既成之时，五戒皆得坚立。
‘‘Evaṃ nirākulaṃ āsi, suññataṃ titthiyehi ca;
如是彼时，信仰无烦恼，无所有于信仰之空寂；
Vicittaṃ arahantehi, vasībhūtehi tādibhi.
是阿拉汉们心意安宁，完全服主诸胜众；
‘‘Ratanānaṭṭhapaññāsaṃ, uggato so mahāmuni;
大贤彼世尊，宝数五十八，为所尊敬；
Kañcanagghiyasaṅkāso, bāttiṃsavaralakkhaṇo.
其体光洁如金，三十二相完具，
‘‘Vassasatasahassāni, āyu vijjati tāvade;
寿命长达千百旬，彼时尚存于世。
Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.
于此时，他立足不移，得以渡化众多人民。
‘‘Tadāhaṃ haṃsavatiyaṃ, seṭṭhiputto mahāyaso;
彼时，我正居于鸿雁村，是富有声誉的富商之子；
Upetvā lokapajjotaṃ, assosiṃ dhammadesanaṃ.
点燃世间之灯，倾听佛法教诲。
‘‘Senāsanāni bhikkhūnaṃ, paññāpentaṃ sasāvakaṃ;
诸比库的僧舍广布，弟子众多而明朗；
Kittayantassa vacanaṃ, suṇitvā mudito ahaṃ.
听闻著名者的言辞，我心欢喜。
‘‘Adhikāraṃ sasaṅghassa, katvā tassa mahesino;
为僧团立定法权，成就尊贵之主的事业；
Nipacca sirasā pāde, taṃ ṭhānamabhipatthayiṃ.
头已伏于足下，正向此处专心凝视。
‘‘Tadāha sa mahāvīro, mama kammaṃ pakittayaṃ;
彼时彼伟大勇士宣说：这是我的业（行为）的显现；
Yo sasaṅghamabhojesi, sattāhaṃ lokanāyakaṃ.
他曾供养僧团七天，是诸世间导者。
‘‘Soyaṃ kamalapattakkho, sīhaṃso kanakattaco;
他如莲花眼，狮子息，金羽之鸟；
Mama pādamūle nipati, patthayaṃ ṭhānamuttamaṃ.
伏于我足根，守护此极佳之处。
‘‘Satasahassito kappe, okkākakulasambhavo;
百千劫以来，乃鸠鸟类所生。
Gotamo nāma gottena, satthā loke bhavissati.
名为果德玛者，将来成为世间之师。
‘‘Sāvako tassa buddhassa, dabbo nāmena vissuto;
彼佛的弟子，被称为达巴者；
Senāsanapaññāpako, aggo hessatiyaṃ tadā.
彼时将成为军令官的领袖和统帅。
‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;
依靠那善业，及坚定的意志；
Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.
放弃人体，去往他方世界长久不返。
‘‘Satānaṃ tīṇikkhattuñca, devarajjamakārayiṃ;
使七百三十位天王成为天界君主；
Satānaṃ pañcakkhattuñca, cakkavattī ahosahaṃ.
我是五百大国之中的天下主。
‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;
我有广阔的领地，无量众多的人民，
Sabbattha sukhito āsiṃ, tassa kammassa vāhasā.
普遍安乐无忧，那是以我的作为为载体。
‘‘Ekanavutito kappe, vipassī nāma nāyako;
在九十九劫之前，有一位名为毗婆尸的圣贤，
Uppajji cārudassano, sabbadhammavipassako.
他生而光明美丽，洞悉一切法。
‘‘Duṭṭhacitto upavadiṃ, sāvakaṃ tassa tādino;
恶心者反对他的弟子们。
Sabbāsavaparikkhīṇaṃ, suddhoti ca vijāniya.
诸漏尽已，且知为净。
‘‘Tasseva naravīrassa, sāvakānaṃ mahesinaṃ;
『唯有彼人英杰，是诸弟子之大尊。
Salākañca gahetvāna, khīrodanamadāsahaṃ.
取了柱杖，重授以牛乳。』
‘‘Imamhi bhaddake kappe, brahmabandhu mahāyaso;
『此善劫中，尊贵梵亲，
Kassapo nāma gottena, uppajji vadataṃ varo.
名叫咖萨巴，贵族出身，称为上尊。
‘‘Sāsanaṃ jotayitvāna, abhibhuyya kutitthiye;
宣扬法教，降伏所处之地；
Vineyye vinayitvāva, nibbuto so sasāvako.
调伏已得调伏者，彼此息灭之比库即为涅槃者。
‘‘Sasisse nibbute nāthe, atthamentamhi sāsane;
『涅槃已至，尊主不复有，故于此法中业果间断。』
Devā kandiṃsu saṃviggā, muttakesā rudammukhā.
天人悲泣纷纷，痛苦哀叹，泪流满面。
‘‘Nibbāyissati dhammakkho, na passisāma subbate;
『法轮必将灭尽，我等无缘亲见其善果；』
Na suṇissāma saddhammaṃ, aho no appapuññatā.
『正法声闻亦难再闻，唉，我等福德浅薄。』
‘‘Tadāyaṃ pathavī sabbā, acalā sā calācalā;
『彼时大地诸根本皆坚固不动，然此乃动荡不安之地；』
Sāgaro ca sasokova, vinadī karuṇaṃ giraṃ.
大海如同哀啸痛哭，河流也发出悲悯的哀鸣。
‘‘Catuddisā dundubhiyo, nādayiṃsu amānusā;
四方如鼓声般响彻，非人之声震动天地；
Samantato asaniyo, phaliṃsu ca bhayāvahā.
四处如雷霆隆隆，发出令人生畏的巨大声响。
‘‘Ukkā patiṃsu nabhasā, dhūmaketu ca dissati;
他们从天空飞掠而过，云烟火炬显现光明；
Sadhūmā jālavaṭṭā ca, raviṃsu karuṇaṃ migā.
浓烟滚滚仿若旋涡，猛兽们发出悲怆的吼声。
‘‘Uppāde dāruṇe disvā, sāsanatthaṅgasūcake;
见到猛烈生灭时，心中伤感于教法受难。
Saṃviggā bhikkhavo satta, cintayimha mayaṃ tadā.
比库们当时忧惧不安，我们思惟此事。
‘‘Sāsanena vināmhākaṃ, jīvitena alaṃ mayaṃ;
我们若失去教法，生命便无所依止；
Pavisitvā mahāraññaṃ, yuñjāma jinasāsane.
应当入山林，修习圣者的教法。
‘‘Addasamha tadāraññe, ubbiddhaṃ selamuttamaṃ;
当时见一深林，生长着灌木覆盖的岩石；
Nisseṇiyā tamāruyha, nisseṇiṃ pātayimhase.
我们越过树根，登上岩石坐下。
‘‘Tadā ovadi no thero, buddhuppādo sudullabho;
当时长老劝诫我们，谓佛降生实为难得。
Saddhātidullabhā laddhā, thokaṃ sesañca sāsanaṃ.
信心极为稀少难得，获得之后应当努力，余下的教法亦应珍惜。
‘‘Nipatanti khaṇātītā, anante dukkhasāgare;
堕入无可挽回之境，如入无边苦海，痛苦无量无尽。
Tasmā payogo kattabbo, yāva ṭhāti mune mataṃ.
因此应当精勤努力，直至坚定立于所证真理，尊者得觉悟。
‘‘Arahā āsi so thero, anāgāmī tadānugo;
当时该长老已成阿拉汉，为无来者所随行追随。
Susīlā itare yuttā, devalokaṃ agamhase.
品行端正与他人相应，未再往生天界。
‘‘Nibbuto tiṇṇasaṃsāro, suddhāvāse ca ekako;
已涅槃断尽轮回，独居净土安住自在。
Ahañca pakkusāti ca, sabhiyo bāhiyo tathā.
我也清楚观察，既有内在也有外在，皆如是。
‘‘Kumārakassapo, ceva, tattha tatthūpagā mayaṃ;
彼时，我们乃以此因缘追忆幼童咖萨巴王子；
Saṃsārabandhanā muttā, gotamenānukampitā.
此已离轮回束缚，受果德玛慈悲护持。
‘‘Mallesu kusinārāyaṃ, gabbhe jātassa me sato;
于马拉族迦湿尼城，念及胎中诞生之时；
Mātā matā citāruḷhā, tato nippatito ahaṃ.
母亲忧心忡忡，我亦随之陷于痛苦。
‘‘Patito dabbapuñjamhi, tato dabboti vissuto;
于答巴堆聚之处，之后闻知答巴病苦已解。
Brahmacārībalenāhaṃ, vimutto sattavassiko.
借助持戒清净的力量，我已解脱，七年修行得自由。
‘‘Khīrodanabalenāhaṃ , pañcahaṅgehupāgato;
凭借于牛奶般柔和的力量，遭遇五逆恶行的诱袭；
Khīṇāsavopavādena, pāpehi bahu codito.
藉着断恶趣之道的修习，虽被多种恶业激怒推动。
‘‘Ubho puññañca pāpañca, vītivattomhi dānihaṃ;
今已超越善恶双重业报，完全摒弃世间烦恼；
Patvāna paramaṃ santiṃ, viharāmi anāsavo.
达到究竟安乐自在境界，住于无烦恼的境地。
‘‘Senāsanaṃ paññāpayiṃ, hāsayitvāna subbate;
我已建立稳固的心所依，欢笑安住在正途之中；
Jino tasmiṃ guṇe tuṭṭho, etadagge ṭhapesi maṃ.
我对胜利者的功德心生欢喜，因此确立了自己的信解。
‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;
邪烦恼已被我除尽，诸有皆被我摧毁，
Nāgova bandhanaṃ chetvā, viharāmi anāsavo.
如同巨蛇断除束缚，我无染污自在安住。
‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;
我实已得安住，在觉世尊至尊的面前；
Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.
三明圆满成就，修习了佛陀的教法。
‘‘Paṭisambhidā catasso…pe…kataṃ buddhassa sāsana’’nti.
四种分别智……已了知佛陀的教法。」
Evaṃbhūtaṃ pana taṃ yena pubbe ekassa khīṇāsavattherassa anuddhaṃsanavasena katena pāpakammena bahūni vassasatasahassāni niraye pacci, tāya eva kammapilotikāya codiyamānā mettiyabhūmajakā bhikkhū ‘‘iminā mayaṃ kalyāṇabhattikassa gahapatino antare paribheditā’’ti duggahitagāhino amūlakena pārājikena dhammena anuddhaṃsesuṃ. Tasmiñca adhikaraṇe saṅghena sativinayena vūpasamite ayaṃ thero lokānukampāya attano guṇe vibhāvento ‘‘yo duddamiyo’’ti imaṃ gāthaṃ abhāsi.
如此成就者，乃是曾由一位前世已断漏的长老所犯之恶业，受无数百千年的地狱苦报所致，因而成为此业之惩罚品。被此业驱使，犯戒之比库通过此恶业之鞭策，便说：“我们被此善主之居士与他人间所分离。”由此心怀苦恼，违背律法，堕于巴拉基咖罪。于此争论中，此长老因悲悯众生，依止僧团、持戒清净，显扬自身德行，称为“恶者”，并吟诵此偈。
§5
5. Tattha yoti aniyamitaniddeso, tassa ‘‘so’’ti iminā niyamattaṃ daṭṭhabbaṃ. Ubhayenapi aññaṃ viya katvā attānameva vadati. Duddamiyoti duddamo, dametuṃ asakkuṇeyyo. Idañca attano puthujjanakāle diṭṭhigatānaṃ visūkāyikānaṃ kilesānaṃ madālepacittassa vipphanditaṃ indriyānaṃ avūpasamanañca cintetvā vadati. Damenāti uttamena aggamaggadamena, tena hi danto puna dametabbatābhāvato ‘‘danto’’ti vattabbataṃ arahati, na aññena. Atha vā damenāti damakena purisadammasārathinā damito . Dabboti drabyo, bhabboti attho. Tenāha bhagavā imameva theraṃ sandhāya – ‘‘na kho, dabba, dabbā evaṃ nibbeṭhentī’’ti (pārā. 384; cūḷava. 193) . Santusitoti yathāladdhapaccayasantosena jhānasamāpattisantosena maggaphalasantosena ca santuṭṭho. Vitiṇṇakaṅkhoti soḷasavatthukāya aṭṭhavatthukāya ca kaṅkhāya paṭhamamaggeneva samugghāṭitattā vigatakaṅkho. Vijitāvīti purisājānīyena vijetabbassa sabbassapi saṃkilesapakkhassa vijitattā vidhamitattā vijitāvī. Apetabheravoti pañcavīsatiyā bhayānaṃ sabbaso apetattā apagatabheravo abhayūparato . Puna dabboti nāmakittanaṃ. Parinibbutoti dve parinibbānāni kilesaparinibbānañca, yā saupādisesanibbānadhātu, khandhaparinibbānañca, yā anupādisesanibbānadhātu. Tesu idha kilesaparinibbānaṃ adhippetaṃ, tasmā pahātabbadhammānaṃ maggena sabbaso pahīnattā kilesaparinibbānena parinibbutoti attho. Ṭhitattoti ṭhitasabhāvo acalo iṭṭhādīsu tādibhāvappattiyā lokadhammehi akampanīyo. Hīti ca hetuatthe nipāto, tena yo pubbe duddamo hutvā ṭhito yasmā dabbattā satthārā uttamena damena damito santusito vitiṇṇakaṅkho vijitāvī apetabheravo, tasmā so dabbo parinibbuto tatoyeva ca ṭhitatto, evaṃbhūte ca tasmiṃ cittapasādova kātabbo, na pasādaññathattanti paraneyyabuddhike satte anukampanto thero aññaṃ byākāsi.
第五，关于此处“恶者”之无定指示，须视为指定“此人”为恶者。此“此人”同时又以区别于他人而自称。所谓“恶者”，谓不驯服者，不能驾驭。此处含义乃针对自己在凡夫时期对见法失明、对不净等烦恼所生之轻慢心，及嗔恨躁动，感觉六根不稳之念心进行论述。所谓驯服，意为由至高正道所驯服。因其已为阿拉汉故，称之为已驯服，而非他人驯服。又或说，所谓驯服，是指被具备治理人心之正法引导者驯服。所谓“惰物”，即无用之物；“价值”，乃利益。故世尊对此长老曾说：“物不可如此驯服。”（梵行经384，长部文献193）所谓满足，即对所得之助缘满意，禅定成就满意，正觉果位满意。所谓断除疑虑，是指断除了对十六种疑惑的怀疑，及对八种货币疑惑的破除，初果正道已通达，因此无疑。所谓胜过一切，是指以应知之德胜过一切烦恼，能胜过妨碍，故称能胜。有五时二十一种恐怖之惧甚重全无恐怖、无惧，绝无畏。所谓“惰物”同时指姓名号。所谓涅槃，有两种涅槃：染污灭尽涅槃，是烦恼断尽之涅槃界；蕴灭尽涅槃，是无余涅槃界。此处论述指染污灭尽涅槃，故谓以断除烦恼为大，要当放弃烦恼，故尽除烦恼便称涅槃。所谓坚定，指本性坚定不动，坚固于理想及世法，毫无动摇。末尾以“甚至”为因之词，说明前世曾为恶者而终成坚定者，因为经历驯服，由正师以至善法成功驯服，成就满足、断除疑虑、胜过一切烦恼，无有恐惧，故称其为驯服者及涅槃者。如此事实，宜于心中安置而不应生他种安稳念头，祈愿未来觉者能以慈悲心阐释他法。
Dabbattheragāthāvaṇṇanā niṭṭhitā. · 答巴长老偈注释完毕。
6. Sītavaniyattheragāthāvaṇṇanā6. 西达瓦尼亚长老偈注释
Yo sītavananti āyasmato sambhūtattherassa gāthā. Kā uppatti? Ito kira aṭṭhārasādhikassa kappasatassa matthake atthadassī nāma sambuddho loke uppajjitvā sadevakaṃ lokaṃ saṃsāramahoghato tārento ekadivasaṃ mahatā bhikkhusaṅghena saddhiṃ gaṅgātīraṃ upagacchi. Tasmiṃ kāle ayaṃ gahapatikule nibbatto tattha bhagavantaṃ passitvā pasannamānaso upasaṅkamitvā vanditvā ‘‘kiṃ, bhante, pāraṃ gantukāmatthā’’ti pucchi. Bhagavā ‘‘gamissāmā’’ti avoca. So tāvadeva nāvāsaṅghāṭaṃ yojetvā upanesi. Satthā taṃ anukampanto saha bhikkhusaṅghena nāvaṃ abhiruhi. So sayampi abhiruyha sukheneva paratīraṃ sampāpetvā bhagavantaṃ bhikkhusaṅghañca dutiyadivase mahādānaṃ pavattetvā anugantvā pasannacitto vanditvā nivatti. So tena puññakammena devamanussesu saṃsaritvā ito terasādhikakappasatassa matthake khattiyakule nibbattitvā rājā ahosi cakkavattī dhammiko dhammarājā. So satte sugatimagge patiṭṭhāpetvā tato cuto ekanavutikappe vipassissa bhagavato sāsane pabbajitvā dhutadhamme samādāya susāne vasanto samaṇadhammaṃ akāsi. Puna kassapassa bhagavato kālepi tassa sāsane tīhi sahāyehi saddhiṃ pabbajitvā vīsativassasahassāni samaṇadhammaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahe brāhmaṇamahāsālassa putto hutvā nibbatti. Tassa ‘‘sambhūto’’ti nāmaṃ akaṃsu. So vayappatto brāhmaṇasippesu nipphattiṃ gato. Bhūmijo jeyyaseno abhirādhanoti tīhi sahāyehi saddhiṃ bhagavato santikaṃ gato dhammadesanaṃ sutvā paṭiladdhasaddho pabbaji. Ye sandhāya vuttaṃ –
所谓“西塔瓦纳”，者即尊长尸毗多长老之赞歌。其起由何？过去约十八万四千劫之前，有一位名为“慧见者”之正觉者在世出世，为救护苦海众生，一日昼夜，偕同广大比库僧团，从恒河岸边渡至彼岸。当时此慧见者诞生于一富有居士之家，遇见世尊，心生欢喜而前来礼拜，问曰：“尊者，欲度彼岸，宜行何法？”世尊答曰：“当出发。”即将船只装备妥当，驾舟渡河。导师悲愍之心，偕同比库僧群登舟而行。其后，此慧见者亦欣然赴岸，随行至彼岸，既施大布施，欢喜礼敬，乃返。借此善业，生于天人与人间，过了十三万多年，诞生于刹帝利家族，成为法王，名号“正法王”。此生命立于善道，后于九十九劫之后，出家依止毗婆舍那佛陀之教，以精进修习坚实戒律，安详居住，修持沙门法。及于咖萨巴佛陀时代，依止彼佛与三位同僚共行沙门法，过二万五千年，修持沙门法，道化于天人与人间，于此佛出世时，在王舍城仙人堕处降生，乃为“慧见者”之名。将暮年时投生婆罗门家族，遂赴婆罗门师范而终老。明智庄严，欣喜继承法务，得闻佛法而信仰坚定，依止而出家。如是述说曰：
‘‘Bhūmijo jeyyaseno ca, sambhūto abhirādhano;
“明智庄严者即正法长得胜者，名慧见者、坚信者；
Ete dhammaṃ abhiññāsuṃ, sāsane varatādino’’ti.
诸人能证此法，皆为持戒守律者。”
Atha sambhūto bhagavato santike kāyagatāsatikammaṭṭhānaṃ gahetvā nibaddhaṃ sītavane vasati. Tenevāyasmā ‘‘sītavaniyo’’ti paññāyittha. Tena ca samayena vessavaṇo mahārājā kenacideva karaṇīyena jambudīpe dakkhiṇadisābhāgaṃ uddissa ākāsena gacchanto theraṃ abbhokāse nisīditvā kammaṭṭhānaṃ manasikarontaṃ disvā vimānato oruyha theraṃ vanditvā, ‘‘yadā thero samādhito vuṭṭhahissati, tadā mama āgamanaṃ ārocetha, ārakkhañcassa karothā’’ti dve yakkhe āṇāpetvā pakkāmi. Te therassa samīpe ṭhatvā manasikāraṃ paṭisaṃharitvā nisinnakāle ārocesuṃ. Taṃ sutvā thero ‘‘tumhe mama vacanena vessavaṇamahārājassa kathetha, bhagavatā attano sāsane ṭhitānaṃ satiārakkhā nāma ṭhapitā atthi, sāyeva mādise rakkhati, tvaṃ tattha appossukko hohi, bhagavato ovāde ṭhitānaṃ edisāya ārakkhāya karaṇīyaṃ natthī’’ti te vissajjetvā tāvadeva vipassanaṃ vaḍḍhetvā vijjāttayaṃ sacchākāsi. Tato vessavaṇo nivattamāno therassa samīpaṃ patvā mukhākārasallakkhaṇenevassa katakiccabhāvaṃ ñatvā sāvatthiṃ gantvā bhagavato ārocetvā satthu sammukhā theraṃ abhitthavanto –
其后慧见者于世尊住处以身念处之修行为业，严持戒律，居于西塔森林。由此故名“西塔森林者”。当时魔王大自在王悉知此事，驾云飞向南国之某地，驻坐虚空，凝神注视慧见者修行。曰：若慧见者入禅定即起，便须告知吾来，且为其护卫。遂命令两魔侍近慧见者左右，慧见者则收摄心念，静坐入定。两魔侍坐于前，守护无失，隐匿凝念中。当时魔王知晓慧见者依世尊教法设立守护，劝其勿离守护之地，此处无他护卫者也。两魔侍谢去，慧见者增进毗婆舍那禅定，具足慧见事理显现。魔王归去后，至慧见者前，认知其容貌表情及动作，知其职责所在，遂往沙瓦提告知世尊，向世尊顶礼称赞此长老。
‘‘Satiārakkhasampanno, dhitimā vīriyasamāhito;
『具足念护者，智慧坚固，精进专注者』，
Anujāto satthu sambhūto, tevijjo maccupāragū’’ti. –
『未曾生于他，无余依于诸佛，通达三明，超越生死者』是也。」——
Imāya gāthāya therassa guṇe vaṇṇesi. Tena vuttaṃ apadāne (apa. thera 1.21.15-20) –
此偈颂用以称述长老的德行。由此可见《阿陀别念经长老传》（阿陀长老一章第21节15至20偈）中亦有记载，曰——
‘‘Atthadassī tu bhagavā, dvipadindo narāsabho;
『世尊为真理之见者，二足鸟中狮子，
Purakkhato sāvakehi, gaṅgātīramupāgami.
其在前代弟子中，来到恒河之滨。
‘‘Samatitti kākapeyyā, gaṅgā āsi duruttarā;
恒河宽阔且流急，且有群猴（音译“烤科培亚”）横渡，』
Uttārayiṃ bhikkhusaṅghaṃ, buddhañca dvipaduttamaṃ.
在上方者，是比库僧团，及成就双足行走的佛
‘‘Aṭṭhārase kappasate, yaṃ kammamakariṃ tadā;
『十八劫以前，彼时我所造作的业种，
Duggatiṃ nābhijānāmi, taraṇāya idaṃ phalaṃ.
我不知可致堕恶道，惟以此果望脱越。』
‘‘Teraseto kappasate, pañca sabbobhavā ahuṃ;
『十三劫以前，我曾成就五种生命，
Sattaratanasampannā, cakkavattī mahabbalā.
具足七宝，乃世间诸转轮圣王，具大神力者。』
‘‘Pacchime ca bhave asmiṃ, jātohaṃ brāhmaṇe kule;
『今下劫之末世，现生在婆罗门家中；』
Saddhiṃ tīhi sahāyehi, pabbajiṃ satthu sāsane.
与三名同行者一同，在世尊教法中出家。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼已被我熄灭……已作佛陀教法之事。”
Athāyasmā sambhūto bhagavantaṃ dassanāya gacchante bhikkhū disvā ‘‘āvuso, mama vacanena bhagavato pāde sirasā vandatha, evañca vadethā’’ti vatvā dhammādhikaraṇaṃ attano satthu aviheṭhitabhāvaṃ pakāsento ‘‘yo sītavana’’nti gāthamāha. Te bhikkhū bhagavantaṃ upasaṅkamitvā vanditvā sambhūtattherassa sāsanaṃ sampavedentā, ‘‘āyasmā, bhante, sambhūto bhagavato pāde sirasā vandati, evañca vadatī’’ti vatvā taṃ gāthaṃ ārocesuṃ, taṃ sutvā bhagavā ‘‘paṇḍito, bhikkhave, sambhūto bhikkhu paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ viheṭheti. Vessavaṇena tassattho mayhaṃ ārocitā’’ti āha.
于是，具寿者桑布托见诸比库欲见世尊，说：“诸比库，当以我语敬礼世尊足部顶礼，如是应说。”于是表明自己未损坏导师教法之心迹，说：“我为‘凉林中的者’。”并唱此偈。比库们至世尊前，顶礼桑布托长老，报告其教法：“尊者桑布托敬礼世尊足部，亦如此称说。”世尊闻偈告诸比库：“比库们，沙门桑布托依教奉行，不玷污我法。此偈由萨咖天帝以其名示我。”
§6
6. Yaṃ pana te bhikkhū sambhūtattherena vuttaṃ ‘‘yo sītavana’’nti gāthaṃ satthu nivedesuṃ. Tattha sītavananti evaṃnāmakaṃ rājagahasamīpe mahantaṃ bheravasusānavanaṃ. Upagāti nivāsanavasena upagacchi. Etena bhagavatā anuññātaṃ pabbajitānurūpaṃ nivāsanaṭṭhānaṃ dasseti. Bhikkhūti saṃsārabhayassa ikkhanato bhinnakilesatāya ca bhikkhu. Ekoti adutiyo, etena kāyavivekaṃ dasseti. Santusitoti santuṭṭho. Etena catupaccayasantosalakkhaṇaṃ ariyavaṃsaṃ dasseti. Samāhitattoti upacārappanābhedena samādhinā samāhitacitto, etena cittavivekabhāvanāmukhena bhāvanārāmaṃ ariyavaṃsaṃ dasseti. Vijitāvīti sāsane sammāpaṭipajjantena vijetabbaṃ kilesagaṇaṃ vijitvā ṭhito, etena upadhivivekaṃ dasseti. Bhayahetūnaṃ kilesānaṃ apagatattā apetalomahaṃso, etena sammāpaṭipattiyā phalaṃ dasseti. Rakkhanti rakkhanto. Kāyagatāsatinti kāyārammaṇaṃ satiṃ, kāyagatāsatikammaṭṭhānaṃ paribrūhanavasena avissajjento. Dhitimāti dhīro, samāhitattaṃ vijitāvibhāvataṃ vā upādāya paṭipattidassanametaṃ. Ayañhettha saṅkhepattho – so bhikkhu vivekasukhānupekkhāya eko sītavanaṃ upāgami, upāgato ca lolabhāvābhāvato santuṭṭho dhitimā kāyagatāsatikammaṭṭhānaṃ bhāvento tathādhigataṃ jhānaṃ pādakaṃ katvā āraddhavipassanaṃ ussukkāpetvā adhigatena aggamaggena samāhito vijitāvī ca hutvā katakiccatāya bhayahetūnaṃ sabbaso apagatattā apetalomahaṃso jātoti.
六、比库们向世尊呈报桑布托长老所唱“我在凉林中”的偈文。此处“凉林”指王舍城近处一大名为贝拉瓦苏的一片密林，又作“亲近住处”。世尊透露此处为适合出家修行之所。比库即流转生死怖畏者、断除烦恼者。第一指这处示身体离欲；第二意义示满足，即心安住，不受贪求，满足四缘圣统；第三为心的专注状态，心不散乱，生起专注，标示由此培养内心专注的圣者境界；第四称此为胜意，指弃除烦恼群的涅槃境界；第五由断除烦恼而生心安宁，示正行得果；第六示守护自己，如守护法；第七示身体禅定的坚持，具足身体止念的修习法门；“智慧”即指具慧者，指身体禅定胜义及依止修行显现的修行果报。此偈略释：一比库因向往内静，而独行至凉林，靠此地安住；因无贪求而满足，专注修习身体止念及智慧，断除烦恼，彻底灭除畏惧。
Sītavaniyattheragāthāvaṇṇanā niṭṭhitā. · 西达瓦尼亚长老偈注释完毕。
7. Bhalliyattheragāthāvaṇṇanā7. 帕利亚长老偈注释
Yopānudīti āyasmato bhalliyattherassa gāthā. Kā uppatti? Ayaṃ kira ito ekatiṃse kappe anuppanne buddhe sumanassa nāma paccekabuddhassa pasannacitto phalāphalaṃ datvā sugatīsu eva saṃsaranto sikhissa sammāsambuddhassa kāle aruṇavatīnagare brāhmaṇakule nibbatto ‘‘sikhissa bhagavato paṭhamābhisambuddhassa ujita, ojitā nāma dve satthavāhaputtā paṭhamāhāraṃ adaṃsū’’ti sutvā attano sahāyakena saddhiṃ bhagavantaṃ upasaṅkamitvā vanditvā svātanāya nimantetvā mahādānaṃ pavattetvā patthanaṃ akaṃsu – ‘‘ubhopi mayaṃ, bhante, anāgate tumhādisassa buddhassa paṭhamāhāradāyakā bhaveyyāmā’’ti. Te tattha tattha bhave puññakammaṃ katvā devamanussesu saṃsarantā kassapassa bhagavato kāle gopālakaseṭṭhissa puttā bhātaro hutvā nibbattā. Bahūni vassāni bhikkhusaṅghaṃ khīrabhojanena upaṭṭhahiṃsu. Amhākaṃ pana bhagavato kāle pokkharavatīnagare satthavāhassa puttā bhātaro hutvā nibbattā. Tesu jeṭṭho taphusso nāma, kaniṭṭho bhalliyo nāma, te pañcamattāni sakaṭasatāni bhaṇḍassa pūretvā vāṇijjāya gacchantā bhagavati paṭhamābhisambuddhe sattasattāhaṃ vimuttisukhadhammapaccavekkhaṇāhi vītināmetvā aṭṭhame sattāhe rājāyatanamūle viharante rājāyatanassa avidūre mahāmaggena atikkamanti, tesaṃ tasmiṃ samaye samepi bhūmibhāge akaddamodake sakaṭāni nappavattiṃsu, ‘‘kiṃ nu, kho, kāraṇa’’nti ca cintentānaṃ porāṇasālohitā devatā rukkhaviṭapantare attānaṃ dassentī āha – ‘‘mādisā, ayaṃ bhagavā acirābhisambuddho sattasattāhaṃ anāhāro vimuttisukhāpaṭisaṃvedī idāni rājāyatanamūle nisinno, taṃ āhārena paṭimānetha, yadassa tumhākaṃ dīgharattaṃ hitāya sukhāyā’’ti. Taṃ sutvā te uḷāraṃ pītisomanassaṃ paṭisaṃvedentā, ‘‘āhārasampādanaṃ papañca’’nti maññamānā manthañca madhupiṇḍikañca bhagavato datvā dvevācikasaraṇaṃ gantvā kesadhātuyo labhitvā agamaṃsu. Te hi paṭhamaṃ upāsakā ahesuṃ. Atha bhagavati bārāṇasiṃ gantvā dhammacakkaṃ pavattetvā anupubbena rājagahe viharante taphussabhalliyā rājagahaṃ upagatā bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. Tesaṃ bhagavā dhammaṃ desesi. Tesu taphusso sotāpattiphale patiṭṭhāya upāsakova ahosi. Bhalliyo pana pabbajitvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.48.66-70) –
“Yopānudīti”为尊者巴里亚多长老颂诗。如何产生？此尊者云：佛陀释尊出世后逾三十二劫，有一名为苏摩那的独觉佛生于阿鲁纳城婆罗门家，行善得果后流转于诸正觉之间，于释尊时期阿阇世王时代，在波卡罗城生于商人家为长兄他弗苏，弟弟巴里约，二人载满五百货物前往释尊处布施，七十七天中，佛陀自在观察解脱胜法。八十七天时，王舍城近宫殿地，跨越大河，彼时车马不至，古老宫殿中的红衣天人于树丛区显现，自言：“诸人，此佛不久后成佛，七十七天不食，以此感得解脱安乐。今坐宫殿根基处，应以此食自重，为你们久远福乐。”闻此，二兄弟生欢喜心，自认为“食物求取麻烦”，舍弃蜜饼布施作供养，便往获毛织物还俗。因而成为初级居士。尔后释尊去巴拉那西，转法轮，前往王舍城，长兄弟他弗苏与巴里约朝拜世尊，听法后长兄弟他弗苏断除苦乐，得流果，弟弟巴里约出家，成六通者。此事所载于戒律书记。
‘‘Sumano nāma sambuddho, takkarāyaṃ vasī tadā;
“苏摩那名觉佛，昔为达卡拉国王；
Vallikāraphalaṃ gayha, sayambhussa adāsahaṃ.
我采集蔓草果实，献给自证悟者。
‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;
『三十三劫之前，我当时曾予此果；
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
我不知堕恶道，此果为果报之因。','404':'烦恼已为我所断……奉行佛陀教法。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我之诸烦恼已焚尽……（中略）……佛陀之教导已完成。』
Athekadivasaṃ māro bhalliyattherassa bhiṃsāpanatthaṃ bhayānakaṃ rūpaṃ dassesi. So attano sabbabhayātikkamaṃ pakāsento ‘‘yopānudī’’ti gāthamabhāsi.
七天之中，魔显现一恶怖形，欲害巴利长老。彼超越诸怖，朗诵偈语曰：『此为助恶者。』
§7
7. Tattha yopānudīti yo apānudi khipi pajahi viddhaṃsesi. Maccurājassāti maccu nāma maraṇaṃ khandhānaṃ bhedo, so eva ca sattānaṃ attano vase anuvattāpanato issaraṭṭhena rājāti maccurājā, tassa. Senanti jarārogādiṃ, sā hissa vasavattane aṅgabhāvato senā nāma, tena hesa mahatā nānāvidhena vipulena ‘‘mahāseno’’ti vuccati. Yathāha – ‘‘na hi no saṅgaraṃ tena, mahāsenena maccunā’’ti (ma. ni. 1.272; jā. 2.22.121; netti. 103). Atha vā guṇamāraṇaṭṭhena ‘‘maccū’’ti idha devaputtamāro adhippeto, tassa ca sahāyabhāvūpagamanato kāmādayo senā. Tathā cāha –
7. 『助恶者』者，谓速行践灭者也。魔王者，即死亡，是五蕴之灭。彼为众生之主，号为魔王。其军名曰『衰老病苦』，为其诸兵。因其臂力广大，多样强盛，称作大军。经云『魔大军而非我军』。又以死之功德被称魔，此处者天子魔，为主魔及其军随从，包含诸欲。是故偈中称曰——
‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;
『欲』是你第一军队，第二是厌离；
Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.
第三是烦恼饥饿，第四是渴爱显现。
‘‘Pañcamī thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;
第五是昏沉，第六是畏惧显露；
Sattamī vicikicchā te, māno makkho ca aṭṭhamī’’ti. (su. ni. 438-439; mahāni. 28;cūḷani. nandamāṇavapucchāniddesa 47);
第七是疑惑，第八是傲慢污秽。」（《增支部·尼兰陀经》438-439节；《大集部》28；《小集部·难陀摩那伐波楚吠言》47）
Naḷasetuṃvasudubbalaṃ mahoghoti sāravirahitato naḷasetusadisaṃ ativiya abalabhāvato suṭṭhu dubbalaṃ saṃkilesasenaṃ navalokuttaradhammānaṃ mahābalavabhāvato mahoghasadisena aggamaggena yo apānudi vijitāvī apetabheravo danto, so parinibbuto ṭhitattoti yojanā. Taṃ sutvā māro ‘‘jānāti maṃ samaṇo’’ti tatthevantaradhāyīti.
就像一座桥梁因材质薄弱、结构不良而非常脆弱，缺少梁柱者，桥梁形状极为松散虚弱；然而世间五种超越世间的法门具足伟大力量的善根，像坚固有力的桥梁一样，能胜过恐怖、恶魔、束缚、成就者亦不惧怕，可谓灭度坚定而安立者。魔王听闻此语心知『比库已懂我意』而当下退避潜藏。
Bhalliyattheragāthāvaṇṇanā niṭṭhitā. · 帕利亚长老偈注释完毕。
8. Vīrattheragāthāvaṇṇanā8. 维拉长老偈注释
Yoduddamiyoti āyasmato vīrattherassa gāthā. Kā uppatti? Ayaṃ kira ito ekanavute kappe vipassissa bhagavato vasanaāvāsaṃ paṭijaggi. Ekadivasañca sindhuvārapupphasadisāni nigguṇṭhipupphāni gahetvā bhagavantaṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto ito pañcatiṃse kappe khattiyakule nibbattitvā mahāpatāpo nāma rājā ahosi cakkavattī. So dhammena samena rajjaṃ kārento satte saggamagge patiṭṭhāpesi. Puna imasmiṃ kappe kassapassa bhagavato kāle mahāvibhavo seṭṭhi hutvā kapaṇaddhikādīnaṃ dānaṃ dento saṅghassa khīrabhattaṃ adāsi. Evaṃ tattha tattha dānamayaṃ puññasambhāraṃ karonto itarañca nibbānatthaṃ sambharanto devamanussesu saṃsaritvā imasmiṃ buddhuppāde sāvatthinagare rañño pasenadissa amaccakule nibbatti, ‘‘vīro’’tissa nāmaṃ akaṃsu. So vayappatto nāmānugatehi pattabalajavādiguṇehi samannāgato saṅgāmasūro hutvā mātāpitūhi nibandhavasena kārite dārapariggahe ekaṃyeva puttaṃ labhitvā pubbahetunā codiyamāno kāmesu saṃsāre ca ādīnavaṃ disvā saṃvegajāto pabbajitvā ghaṭento vāyamanto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.21.21-24) –
此为尊者勇长老所作战斗诗。起因为何？据说此人九百年前成就正自觉尊者的时代生起。一日采摘莲花后供养佛陀，因其功德，五十三劫后生于刹帝利家族，成为名叫马哈帕塔波的王，是一位转法轮的圣王，政以法治令众生安立于天道。后来于尊者咖萨巴佛时代出生为富有的商人，施捨给僧团牛乳饭，不断积累福德，往来于人天之间，生于沙瓦提国王舍城王族宾沙那帝家，名为维罗（意为英雄）。此人年长，具名号、威德、智慧、善巧等资质，成为敢战猛士。因受父母束缚，得生一子，受前因教诲，觉悟欲界生死之危难，于是出家精进修行，迅速成就七种超觉禅定。此事载于《阿陀般那长老传记》上（apa. thera 1.21.21-24）。
‘‘Vipassissa bhagavato, āsimārāmiko ahaṃ;
我曾是世尊如来的弟子，专心修习内观禅法；
Nigguṇṭhipupphaṃ paggayha, buddhassa abhiropayiṃ.
采摘无刺花朵，恭敬地供养佛陀。
‘‘Ekanavutito kappe, yaṃ pupphamabhipūjayiṃ;
在九十九劫之前，我曾供养此花；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不知供养佛陀有何殊胜福报。
‘‘Pañcavīse ito kappe, eko āsiṃ janādhipo;
在二十五劫以前，有一位国王；
Mahāpatāpanāmena, cakkavattī mahabbalo.
他名为大悔恨者，是位伟大的霸主，权势之广大无匹。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我已断除烦恼……已成就佛陀教法』如是说。
Evaṃ pana arahattaṃ patvā phalasamāpattisukhena vītināmentaṃ theraṃ purāṇadutiyikā uppabbājetukāmā antarantarā nānānayehi palobhetuṃ parakkamantī ekadivasaṃ divāvihāraṭṭhānaṃ gantvā itthikuttādīni dassetuṃ ārabhi. Athāyasmā vīro ‘‘maṃ palobhetukāmā sineruṃ makasapakkhavātena cāletukāmā viya yāva bālā vatāyaṃ itthī’’ti tassā kiriyāya niratthakabhāvaṃ dīpento ‘‘yo duddamiyo’’ti gāthaṃ abhāsi.
于是此长老已达阿拉汉果，因果圆满之乐心安调伏，起意于昔日旧事重现。唯乐于勤学之心间或燃起贪欲，念求见闻各种奇异之事。某日他前往两日行脚处，欲示现蚂蚁巢等物。此时尊者勇士言：“我心贪欲难抑，犹如被风激荡的蚂蚁群，直至幼妇怀疑如孩童般孱弱。”他作此行为徒劳无益，同时吟诵颂歌称：“谁是困兽？”
§8
8. Tattha yo duddamiyotiādīnaṃ padānaṃ attho heṭṭhā vuttoyeva. Idaṃ panettha yojanāmattaṃ yo pubbe adanta kilesatāya paccatthikehi vā saṅgamasīse dametuṃ jetuṃ asakkuṇeyyatāyaduddamiyo, idāni pana uttamena damena danto catubbidhasammappamadhānavīriyasampattiyā vīro, vuttanayeneva santusito vitiṇṇakaṅkho vijitāvī apetalomahaṃso vīro vīranāmako anavasesato kilesaparinibbānena parinibbuto, tato eva ṭhitasabhāvo, na tādisānaṃ satenapi sahassenapi cālanīyoti. Taṃ sutvā sā itthī – ‘‘mayhaṃ sāmike evaṃ paṭipanne ko mayhaṃ gharāvāsena attho’’ti saṃvegajātā bhikkhunīsu pabbajitvā nacirasseva tevijjā ahosīti.
此处所谓“谁是困兽”等词义旷述于下文。这里所说之“困兽”，乃指往昔因未能镇伏烦恼，于彼末法时节及修习无效，今则以正行导引四法—正念、正定、正精进、慧等，勇猛精进之勇士，已安住无余断之境界，称为胜勇者。此长老容光焕发，已胜过昔日忧虑及诸惑，无论千倍甚至万倍善根，均不动摇。听此，某女因此思惧，问：“我师已如是修行，我何以留恋家中？”遂决然出家，很快得三明。
Vīrattheragāthāvaṇṇanā niṭṭhitā. · 维拉长老偈注释完毕。
9. Pilindavacchattheragāthāvaṇṇanā9. 毕陵达瓦差长老偈注释
Svāgatanti āyasmato pilindavacchattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarabuddhakāle haṃsavatīnagare mahābhogakule nibbatto heṭṭhā vuttanayeneva satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ devatānaṃ piyamanāpabhāvena aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā tato cuto devamanussesu saṃsaranto sumedhassa bhagavato kāle manussaloke nibbattitvā bhagavati parinibbute satthu thūpassa pūjaṃ katvā saṅghe ca mahādānaṃ pavattetvā tato cuto devamanussesu eva saṃsaranto anuppanne buddhe cakkavattī rājā hutvā mahājanaṃ pañcasu sīlesu patiṭṭhāpetvā saggaparāyaṇaṃ akāsi. So anuppanneyeva amhākaṃ bhagavati sāvatthiyaṃ brāhmaṇagehe nibbatti. ‘‘Pilindo’’tissa nāmaṃ akaṃsu. Vacchoti pana gottaṃ . Tena so aparabhāge ‘‘pilindavaccho’’ti paññāyittha. Saṃsāre pana saṃvegabahulatāya paribbājakapabbajjaṃ pabbajitvā cūḷagandhāraṃ nāma vijjaṃ sādhetvā tāya vijjāya ākāsacārī paracittavidū ca hutvā rājagahe lābhaggayasaggappatto paṭivasati.
尊者宾多纳帕拉德瓦迦长老之颂曰：其起源为何？此人于莲花出世佛时代，于天鹅城中显赫富贵之家诞生。闻佛说法，目睹佛及天人敬礼其一尊比库，因其受诸天人慈爱，于首席之座安立。此后彼广行善业，生生世世在人天间流转。于善根充足时，在人间身为智慧明瞭圣者时出世。佛涅槃时，尔后供奉佛陀舍利塔，并于僧团中布施大方。之后复在人天间流转，为未出世佛时之转轮圣王，建五戒，使众生往生天界。于未出世佛时代，即诞生于沙瓦提婆罗门之家，名曰宾多纳，族姓曰Vaccho。因后半名，众称之为宾多纳帕拉德瓦迦。尔时因轮回烦劳而出家，精研叫做小犍陀罗之学问，通达此学后成为虚空游行、知他心者，在王舍城寓居，得救世利益与天界福报。
Atha yadā amhākaṃ bhagavā abhisambuddho hutvā anukkamena rājagahaṃ upagato, tato paṭṭhāya buddhānubhāvena tassa sā vijjā na sampajjati, attano kiccaṃ na sādheti. So cintesi – ‘‘sutaṃ kho pana metaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘yattha mahāgandhāravijjā dharati, tattha cūḷagandhāravijjā na sampajjatī’ti, samaṇassa pana gotamassa āgatakālato paṭṭhāya nāyaṃ mama vijjā sampajjati, nissaṃsayaṃ samaṇo gotamo mahāgandhāravijjaṃ jānāti, yaṃnūnāhaṃ taṃ payirupāsitvā tassa santike taṃ vijjaṃ pariyāpuṇeyya’’nti. So bhagavantaṃ upasaṅkamitvā etadavoca – ‘‘ahaṃ, mahāsamaṇa, tava santike ekaṃ vijjaṃ pariyāpuṇitukāmo, okāsaṃ me karohī’’ti. Bhagavā ‘‘tena hi pabbajā’’ti āha. So ‘‘vijjāya parikammaṃ pabbajjā’’ti maññamāno pabbaji. Tassa bhagavā dhammaṃ kathetvā caritānukūlaṃ kammaṭṭhānaṃ adāsi. So upanissayasampannatāya nacirasseva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Yā pana purimajātiyaṃ tassovāde ṭhatvā sagge nibbattā devatā, taṃ kataññutaṃ nissāya sañjātabahumānā sāyaṃ pātaṃ theraṃ payirupāsitvā gacchanti. Tasmā thero devatānaṃ piyamanāpatāya aggataṃ patto. Tena vuttaṃ apadāne (apa. thera 1.2.55-67) –
当我佛成佛后，入城王舍，依佛神通，虽知其智慧未展，自觉未能成就自身所行之业。深思曰：“闻诸师及长老语言，‘大犍陀罗之智慧盛行，小犍陀罗智慧不彰’，然于沙门果德玛出世时，我智慧未彰彰，毋庸置疑彼大沙门果德玛必知大犍陀罗智慧。我岂能悄然依缘，师前圆满该智慧？”于是往诣世尊而言：“我大沙门，愿得一智慧由您而获，愿示机缘。”世尊答曰：“于是即发出家心。”彼自以为以智慧为依止而出家。世尊教诲法义，授予相应修行法门。具依止力，很快增长观慧而得阿拉汉果。其前世诸天供养他于天界，以其感恩心日夕礼敬其长老。因而该长老获诸天人之慈爱，故得首席。此事记于阿帕丹经（诸长老传1.2.55-67）。
‘‘Nibbute lokanāthamhi, sumedhe aggapuggale;
“涅槃已于世尊之圣足下，智慧超群显赫有名；
Pasannacitto sumano, thūpapūjaṃ akāsahaṃ.
心清净欢喜者，我献上供养塔庙。
‘‘Ye ca khīṇāsavā tattha, chaḷabhiññā mahiddhikā;
那些已断尽污垢者具六通大神力，
Tehaṃ tattha samānetvā, saṅghabhattaṃ akāsahaṃ.
将众僧比库聚集于此，我献供养。
‘‘Sumedhassa bhagavato, upaṭṭhāko tadā ahu;
当时贤哲世尊的侍者，
Sumedho nāma nāmena, anumodittha so tadā.
名为贤哲者，彼时为此欢喜赞叹。
‘‘Tena cittappasādena, vimānaṃ upapajjahaṃ;
由于心意欢悦，我得生于天宫。
Chaḷāsītisahassāni, accharāyo ramiṃsu me.
八万四千童子们在我所乐之处欢愉。
‘‘Mameva anuvattanti, sabbakāmehi tā sadā;
他们时时随顺我，具足一切欲乐；
Aññe deve abhibhomi, puññakammassidaṃ phalaṃ.
我胜过他天，因善业得此果报。
‘‘Pañcavīsamhi kappamhi, varuṇo nāma khattiyo;
于二十五劫中，有位名为迦楼罗的王者；
Visuddhabhojano āsiṃ, cakkavattī ahaṃ tadā.
他生活清净饮食，我当时即为世间王。
‘‘Na te bījaṃ pavappanti, napi nīyanti naṅgalā;
种子不能萌芽，犁耙亦不必施；
Akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.
人们享用无数刚成熟的稻米。
‘‘Tattha rajjaṃ karitvāna, devattaṃ puna gacchahaṃ;
在那时，我完成了耕作之后，又前往天界；
Tadāpi edisā mayhaṃ, nibbattā bhogasampadā.
尽管如此，众多财富与享受仍然由我所有。
‘‘Na maṃ mittā amittā vā, hiṃsanti sabbapāṇino;
既无朋友亦无敌人，所有众生都未曾加害于我；
Sabbesampi piyo homi, puññakammassidaṃ phalaṃ.
因此我对一切众生皆怀有慈爱，这乃善业所致的果报。
‘‘Tiṃsakappasahassamhi , yaṃ dānamadadiṃ tadā;
在三万劫之间，彼时我所布施的恩泽，
Duggatiṃ nābhijānāmi, gandhālepassidaṃ phalaṃ.
我不知恶趣之境，所觉果报如香洁净。
‘‘Imasmiṃ bhaddake kappe, eko āsiṃ janādhipo;
『在此吉祥的劫中，有一世尊的国王；
Mahānubhāvo rājāhaṃ, cakkavattī mahabbalo.
我乃伟大威仪之王，是具有广大威力的转轮圣王。
‘‘Sohaṃ pañcasu sīlesu, ṭhapetvā janataṃ bahuṃ;
我于五戒上坚立了广大百姓，
Pāpetvā sugatiṃyeva, devatānaṃ piyo ahuṃ.
断除烦恼得善趣，深受天众爱护。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
心染尽灭由我成，就如佛陀教法所说。』
Tathā devatāhi ativiya piyāyitabbabhāvato imaṃ theraṃ bhagavā devatānaṃ piyamanāpabhāvena aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ devatānaṃ piyamanāpānaṃ yadidaṃ pilindavaccho’’ti (a. ni. 1.209, 215) so ekadivasaṃ bhikkhusaṅghamajjhe nisinno attano guṇe paccavekkhitvā tesaṃ kāraṇabhūtaṃ vijjānimittaṃ bhagavato santike āgamanaṃ pasaṃsanto ‘‘svāgataṃ nāpagata’’nti gāthaṃ abhāsi.
由于这位长老深受天神极其欢喜，世尊便将这位长老置于最高的位置，并说道：「比库们，此中最受我们比库所尊重的天神，便是毕陵达瓦差。」有一日，世尊坐在比库僧团中央，回顾自心所具优良德行，赞叹长老具足成就这一切成就的智慧及见因，乃欢喜地说：「欢迎，欢迎！」并吟诵此偈。
§9
9. Tattha svāgatanti sundaraṃ āgamanaṃ, idaṃ mamāti sambandho. Atha vā svāgatanti suṭṭhu āgataṃ, mayāti vibhatti vipariṇāmetabbā. Nāpagatanti na apagataṃ hitābhivuddhito na apetaṃ. Nayidaṃ dumantitaṃ mamāti idaṃ mama duṭṭhu kathitaṃ, duṭṭhu vā vīmaṃsitaṃ na hoti. Idaṃ vuttaṃ hoti – yaṃ bhagavato santike mamāgamanaṃ, yaṃ vā mayā tattha āgataṃ, taṃ svāgataṃ, svāgatattāyeva na durāgataṃ. Yaṃ ‘‘bhagavato santike dhammaṃ sutvā pabbajissāmī’’ti mama mantitaṃ gaditaṃ kathitaṃ, cittena vā vīmaṃsitaṃ idampi na dummantinti. Idāni tattha kāraṇaṃ dassento ‘‘saṃvibhattesū’’tiādimāha. Saṃvibhattesūti pakārato vibhattesu. Dhammesūti ñeyyadhammesu samathadhammesu vā, nānātitthiyehi pakatiādivasena, sammāsambuddhehi dukkhādivasena saṃvibhajitvā vuttadhammesu. Yaṃ seṭṭhaṃ tadupāgaminti yaṃ tattha seṭṭhaṃ, taṃ catusaccadhammaṃ, tassa vā bodhakaṃ sāsanadhammaṃ upāgamiṃ, ‘‘ayaṃ dhammo ayaṃ vinayo’’ti upagacchiṃ. Sammāsambuddhehi eva vā kusalādivasena khandhādivasena yathāsabhāvato saṃvibhattesu sabhāvadhammesu yaṃ tattha seṭṭhaṃ uttamaṃ pavaraṃ, taṃ maggaphalanibbānadhammaṃ upāgamiṃ, attapaccakkhato upagacchiṃ sacchākāsiṃ, tasmā svāgataṃ mama na apagataṃ sumantitaṃ na dummantitanti yojanā.
「欢迎」意指美好的来到，此处应体认为「这是我的」。又「欢迎」当正解为「善来」，「我」应解为「相关」。至于「不迎来」，并非是未升起、未增长或未抵达之意，绝非恶意的「这是我的」或「这是我恶言所言」的贬义，此处无此含义。这里所说者是，凡我在世尊面前所亲自来临者，或者我所到达之处，皆称为「欢迎」；由此欢迎之意并非指不良之来。又我至世尊前听闻法后誓愿出家，那是我的心念与言说，并经内心思辨，也绝非恶意。现在欲说此因故曰「分别」。分别者，谓分别各种法，如法中各不同属性，或佛陀提出的痛苦诸法的种类等而分别地说明。至于其中最佳者即为此处最高者，便是四圣谛之法，是觉悟法之传授。由此，世尊亲自到来，正与其本性相符，遵其法性而至，乃得至「道果涅槃」之法，乃真实而非虚假。故此所至称「欢迎」，非「不迎」，无恶意无愚痴，心无障碍。
Pilindavacchattheragāthāvaṇṇanā niṭṭhitā. · 毕陵达瓦差长老偈注释完毕。
10. Puṇṇamāsattheragāthāvaṇṇanā10. 满月长老偈注释
Vihariapekkhanti āyasmato puṇṇamāsattherassa gāthā. Kā uppatti? So kira vipassissa bhagavato kāle cakkavākayoniyaṃ nibbatto bhagavantaṃ gacchantaṃ disvā pasannamānaso attano mukhatuṇḍakena sālapupphaṃ gahetvā pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto ito sattarase kappe aṭṭhakkhattuṃ cakkavattī rājā ahosi. Imasmiṃ pana kappe kassapassa bhagavato sāsane osakkamāne kuṭumbiyakule nibbattitvā pabbajitvā samaṇadhammaṃ katvā tato cuto devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthinagare samiddhissa nāma brāhmaṇassa putto hutvā nibbatti. Tassa jātadivase tasmiṃ gehe sabbā rittakumbhiyo suvaṇṇamāsānaṃ puṇṇā ahesuṃ. Tenassa puṇṇamāsoti nāmaṃ akaṃsu. So vayappatto brāhmaṇavijjāsu nipphattiṃ patvā vivāhakammaṃ katvā ekaṃ puttaṃ labhitvā upanissayasampannatāya gharāvāsaṃ jigucchanto bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado pubbakiccasampanno catusaccakammaṭṭhāne yuttappayutto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.7.13-19) –
此为长老满月期望行之赞语。起因如何？传说在尊者毗婆尸时，曾有一只生于辟支佛家族的迦楼罗鸟，见世尊经过，心生欢喜，便以口中的栎树花供养世尊，礼敬清礼。由此福德，此生中天人、人类转世不断，经历七千八百王朝，成为百王之王。及至本劫，世尊迦叶佛法遗失后，诞生于俱毗城，名为思聪婆罗门之子。出生之日，家中所有瓮罐皆满满盛装着满月期间所需的黄色颜料等物资，故称为「满月」。长老成长后潜心婆罗门学识，究竟通达后，了结婚事，得一子，因深具依止条件，厌弃家住，近世尊听法，信解受戒，勤修四圣谛功德，运用内观禅定，终证阿拉汉果。此事载于本传记 (apa. thera 1.7.13-19)。
‘‘Sindhuyā nadiyā tīre, cakkavāko ahaṃ tadā;
「我当时生于迦楼罗族，居于锡得湖水岸边」；
Suddhasevālabhakkhohaṃ, pāpesu ca susaññato.
「我清净持戒，心不贪染恶业，善能觉知」；
‘‘Addasaṃ virajaṃ buddhaṃ, gacchantaṃ anilañjase;
「曾见清净无垢如来，风尘未染行于世间」
Tuṇḍena sālaṃ paggayha, vipassissābhiropayiṃ.
用舌头将墙壁触摸，这是为使眼睛生起清净之观。
‘‘Yassa saddhā tathāgate, acalā suppatiṭṭhitā;
『对诸世尊信心坚定，而心安住不动摇者；
Tena cittappasādena, duggatiṃ so na gacchati.
凭借这心的欢喜安稳，定不堕入恶趣。』
‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;
『在佛陀至尊面前，我曾获至善之迎接；
Vihaṅgamena santena, subījaṃ ropitaṃ mayā.
如同善鸟飞临，我曾亲手植下结实的种子。』
‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;
『在十万劫这般久远之中，我曾献上一朵花。』
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不认识恶道，此乃供养佛陀所获之果报。
‘‘Sucārudassanā nāma, aṭṭhete ekanāmakā;
“名为『纯正相好』者，有八十种，皆称一名；
Kappe sattarase āsuṃ, cakkavattī mahabbalā.
七十个劫中，曾有具大威力的转轮圣王；
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼在我心中已被熄灭……如是……如来教法已成就。”
Athassa purāṇadutiyikā taṃ palobhetukāmā alaṅkatapaṭiyattā puttena saddhiṃ upagantvā piyālāpabhāvādikehi bhāvavivaraṇakammaṃ nāma kātuṃ ārabhi. Thero tassā kāraṇaṃ disvā attano katthacipi alaggabhāvaṃ pakāsento ‘‘vihari apekkha’’nti gāthaṃ abhāsi.
之后，其弟第三女因爱欲之缘，出于妍丽装饰，携子前来，呈现亲近之情，开始作称作『情意释怀之事』。长老见其原因，透露自己于某处无依止之境界，以此作“安住即是等待”之偈说。
§10
10. Tattha viharīti visesato hari apahari apanesi. Apekkhanti taṇhaṃ. Idhāti imasmiṃ loke attabhāve vā. Huranti aparasmiṃ anāgate attabhāve vā. Idhāti vā ajjhattikesu āyatanesu. Huranti bāhiresu . Vā-saddo samuccayattho ‘‘apadā vā dvipadā vā’’tiādīsu (itivu. 90; a. ni. 4.34; 5.32) viya. Yoti attānameva paraṃ viya dasseti. Vedagūti vedena gato maggañāṇena nibbānaṃ gato adhigato, cattāri vā saccāni pariññāpahānasacchikiriyābhāvanābhisamayavasena abhisamecca ṭhito. Yatattoti maggasaṃvarena saṃyatasabhāvo, sammāvāyāmena vā saṃyatasabhāvo. Sabbesu dhammesu anūpalittoti sabbesu ārammaṇesu dhammesu taṇhādiṭṭhilepavasena na upalitto, tena lābhādilokadhamme samatikkamaṃ dasseti. Lokassāti upādānakkhandhapañcakassa. Tañhi lujjanapalujjanaṭṭhena loko. Jaññāti jānitvā. Udayabbayañcāti uppādañceva vayañca, etena yathāvuttaguṇānaṃ pubbabhāgapaṭipadaṃ dasseti. Ayaṃ panettha attho – yo sakalassa khandhādilokassa samapaññāsāya ākārehi udayabbayaṃ jānitvā vedagū yatatto katthaci anupalitto, so sabbattha apekkhaṃ vineyya santusito tādisānaṃ vippakārānaṃ na kiñci maññati, tasmā tvaṃ andhabāle yathāgatamaggeneva gacchāti. Atha sā itthī ‘‘ayaṃ samaṇo mayi putte ca nirapekkho, na sakkā imaṃ palobhetu’’nti pakkāmi.
其中『安住』专指障碍之除去。『等待』指渴爱。『此地』意指世间或自心之存有。『彼处』则指未来之存有。『此地』有时为内在境地，有时为外在。『瓦』语为合成词如『恶道或二足者』等体现。『炬』意为自我显现。『知见者』谓由明了法而入道果，成就涅槃，已了四圣谛与灭谛之真理修习证证。『谨守』谓依止道的约束，『正精进』即正当的精进。『不染』谓于一切境界因渴爱执著之痕迹未著染，由此能超越世间所得种种利乐。所谓世间即五蕴所缠缚之世界。『生知』谓了知生灭『生灭』即生成与灭亡，表明过去因果连贯不误。此处义乃：于整体蕴界境中了知生灭，凭借明了之慧，虽有执着未得，至此处安住等待、满足，丧失对恶果之误信，故尔不能不正确走上法之正道。女曰：“此比库于我与子皆淡漠无情，不可能动我贪念。”遂生不悦。
Puṇṇamāsattheragāthāvaṇṇanā niṭṭhitā. · 满月长老偈注释完毕。
Paramatthadīpaniyā theragāthāsaṃvaṇṇanāya · 《胜义灯》长老偈注释中
Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品注释完毕。
2. Dutiyavaggo
2. 第二品
1. Cūḷavacchattheragāthāvaṇṇanā一、朱腊瓦差长老偈注释
Pāmojjabahuloti āyasmato cūḷavacchattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle daliddakule nibbattitvā paresaṃ bhatiyā jīvikaṃ kappento bhagavato sāvakaṃ sujātaṃ nāma theraṃ paṃsukūlaṃ pariyesantaṃ disvā pasannamānaso upasaṅkamitvā vatthaṃ datvā pañcapatiṭṭhitena vandi. So tena puññakammena tettiṃsakkhattuṃ devarajjaṃ kāresi. Sattasattatikkhattuṃ cakkavattī rājā ahosi. Anekavāraṃ padesarājā. Evaṃ devamanussesu saṃsaranto kassapassa bhagavato sāsane osakkamāne pabbajitvā samaṇadhammaṃ katvā ekaṃ buddhantaraṃ devamanussagatīsu aparāparaṃ parivattanto amhākaṃ bhagavato kāle kosambiyaṃ brāhmaṇakule nibbatti. Cūḷavacchotissa nāmaṃ ahosi. So vayappatto brāhmaṇasippesu nipphattiṃ gato buddhaguṇe sutvā pasannamānaso bhagavantaṃ upasaṅkami, tassa bhagavā dhammaṃ kathesi. So paṭiladdhasaddho pabbajitvā laddhūpasampado katapubbakicco caritānukūlaṃ kammaṭṭhānaṃ gahetvā bhāvento vihari. Tena ca samayena kosambikā bhikkhū bhaṇḍanajātā ahesuṃ. Tadā cūḷavacchatthero ubhayesaṃ bhikkhūnaṃ laddhiṃ anādāya bhagavatā dinnovāde ṭhatvā vipassanaṃ brūhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.31-40) –
「多於欢喜」是具寿小犊长老所作的颂歌。其缘起为何？彼时，世尊果德玛住世期间，有一名出生于贵族达利达部族的弟子，他名为苏伽达长老，曾以蓑衣为衣，四处乞食。彼见此状，怀喜悦心供养他衣物，肃然恭敬。由此善行，他成就三十三天的天王位，是为七万七千岁的天帝，曾多次为诸国天子。如此往返于天人间，间或出家修学沙门法，轮回于一佛出世之间。于我们世尊果德玛时，生于国桑比婆罗门家中，名为小犊。据说他年老后，出家于婆罗门众中。闻及佛陀的殊胜觉德，心生欢喜，恭敬而近佛，佛为其演说法义。此弟子恭敬欢喜，受具足戒，成就出家资粮，勤修前行合宜的修行法门，精进修学而住世。彼时，国桑比的比库群已成型。小犊长老不忘初心，应佛现前之勅令，教授二众比库修行见慧，遂证得阿拉汉果。此事记载于《阿陀般那经注》（apa. thera 2.50.31-40）中，云—
‘‘Padumuttarabhagavato, sujāto nāma sāvako;
『世尊果德玛，弟子名苏伽达；
Paṃsukūlaṃ gavesanto, saṅkāre caratī tadā.
彼时游行于尘衣之中，周游修习诸行。
‘‘Nagare haṃsavatiyā, paresaṃ bhatako ahaṃ;
居于天鹅城中，是我供养他人；
Upaḍḍhudussaṃ datvāna, sirasā abhivādayiṃ.
曾以已破旧衣，头礼而尊敬。』
‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;
凭借此等善业与意志坚固的誓愿，
Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.
舍弃了人身，求往那恒久远离的境界。
‘‘Tettiṃsakkhattuṃ devindo, devarajjamakārayiṃ;
成为三十三天的天帝，主持天界权柄；
Sattasattatikkhattuñca, cakkavattī ahosahaṃ.
又为七重天中的顶上天之主，我曾成就。
‘‘Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ;
执持广大诸天的威仪，数以无量不可计数，
Upaḍḍhadussadānena, modāmi akutobhayo.
因长期布施给凶恶众生，心中欢喜无所畏惧。
‘‘Icchamāno cahaṃ ajja, sakānanaṃ sapabbataṃ;
『今我渴望今世，愿得一林及一山；』
Khomadussehi chādeyyaṃ, aḍḍhudussassidaṃ phalaṃ.
『覆蔽恶鬼，得此恶鬼所难得之果。』
‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;
『百千劫中，若曾施与此物；』
Duggatiṃ nābhijānāmi, aḍḍhudussassidaṃ phalaṃ.
『我不知恶趣，得此恶鬼所难得之果。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我心有染，……如是，行佛所教法。』」
Atha cūḷavacchatthero arahattaṃ patvā tesaṃ bhikkhūnaṃ kalahābhiratiyā sakatthavināsaṃ disvā dhammasaṃvegappatto, attano ca pattavisesaṃ paccavekkhitvā pītisomanassavasena ‘‘pāmojjabahulo’’ti gāthaṃ abhāsi.
时，小长老取得阿拉汉果，见彼比库间争斗毁灭之害，生法感而忧，复检视自身所证果，喜悦欢喜，遂赞曰『欢喜频生』诗。
§11
11. Tattha pāmojjabahuloti suparisuddhasīlatāya vippaṭisārābhāvato adhikusalesu dhammesu abhirativasena pamodabahulo. Tenevāha ‘‘dhamme buddhappavedite’’ti. Tattha dhammeti. Sattatiṃsāya bodhipakkhiyadhamme navavidhe vā lokuttaradhamme. So hi sabbaññubuddhena sāmukkaṃsikāya desanāya pakāsitattā sātisayaṃ buddhappavedito nāma. Tassa pana adhigamūpāyabhāvato desanādhammopi idha labbhateva. Padaṃ santanti nibbānaṃ sandhāya vadati. Evarūpo hi bhikkhu santaṃ padaṃ santaṃ koṭṭhāsaṃ sabbasaṅkhārānaṃ upasamabhāvato saṅkhārūpasamaṃ paramasukhatāya sukhaṃ nibbānaṃ adhigacchati vindatiyeva. Parisuddhasīlo hi bhikkhu vippaṭisārābhāvena pāmojjabahulo saddhamme yuttappayutto vimuttipariyosānā sabbasampattiyo pāpuṇāti. Yathāha – ‘‘avippaṭisāratthāni kho , ānanda, kusalāni sīlāni, avippaṭisāro pāmojjatthāyā’’tiādi (a. ni. 10.1). Atha vā pāmojjabahuloti sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅghoti ratanattayaṃ sandhāya pamodabahulo. Tattha pana so pamodabahulo kiṃ vā karotīti āha ‘‘dhamme buddhappavedite’’tiādi. Saddhāsampannassa hi sappurisasaṃsevanasaddhammassavanayonisomanasikāradhammānudhammapaṭipattīnaṃ sukheneva sambhavato sampattiyo hatthagatā eva honti, yathāha – ‘‘saddhājāto upasaṅkamati, upasaṅkamanto payirupāsatī’’tiādi (ma. ni. 2.183).
第十一节 云何称为多喜悦者？谓因善行品性极为纯净、无逆行、具足善法而生欢喜众多。故有言：「在佛所宣说之法中」多喜悦者。此处“法”者，即三十七道品中八正道之一、共有九种之悉达多世尊所利示的出世间法也。此法由全知佛陀以合众演说而彰显，是称为世尊所宣说之法；此法乃由具证涅槃之道的修行因缘所成，就此可得所说之法。此处“境”指涅槃，如来曰：利居安住之境，谓安住于安乐所，是止息一切行蕴的安乐故。善行纯净之比库，因无逆之德，故多生喜悦；与正法调合，离欲得解脱之成就而得一切禀赋，如偈言：『安悦者，阿难，乃善品行，欲逸者多喜悦』等。又或多喜悦者，乃正觉世尊、已广宣说之法及已淳修之僧伽，三宝所依，故多喜悦。然则此多喜悦者行何事？谓：「在佛所宣说之法中」也。信解具足之贤圣，乐于与善人交往、听闻正法，善于依正法修行，有此功德皆成，谓：『信生者近，如是近而勤行』等（中部尼〉。
Cūḷavacchattheragāthāvaṇṇanā niṭṭhitā. · 朱腊瓦差长老偈注释完毕。
2. Mahāvacchattheragāthāvaṇṇanā二、玛哈瓦差长老偈注释
Paññābalīti āyasmato mahāvacchattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato bhikkhusaṅghassa ca pānīyadānamadāsi. Puna sikhissa bhagavato kāle upāsako hutvā vivaṭṭūpanissayaṃ bahuṃ puññakammaṃ akāsi, so tehi puññakammehi tattha tattha sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe nāḷakagāme samiddhissa nāma brāhmaṇassa putto hutvā nibbatti. Tassa mahāvacchoti nāmaṃ ahosi. So vayappatto āyasmato sāriputtassa bhagavato sāvakabhāvaṃ sutvā ‘‘sopi nāma mahāpañño. Yassa sāvakattaṃ upāgato, so eva maññe imasmiṃ loke aggapuggalo’’ti bhagavati saddhaṃ uppādetvā satthu santike pabbajitvā kammaṭṭhānaṃ anuyuñjanto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.51-56) –
智慧力量者，谓敬尊大长老彼得偈颂。其来由何？此缘当年莲华上尊世尊和众比库收水器之事。及在佛赐教时，居家优婆塞曾为平息复燃之妄念而造诸功德，彼诸功德力加被之下，常住诸善趣界，于当时博伽达国纳拉迦伽村生一姓婆罗门之子名为大长老。彼即此名。及其年长，闻尊者沙利子乃世尊之弟子，于心深信言：「彼亦大智慧者，成就弟子身份，吾谓世间赫赫人物也。」于是绳目世尊亲近受具足戒，修行业道，不久证得阿拉汉果。此事记载于历代传记（长老传），曰：
‘‘Padumuttarabuddhassa, bhikkhusaṅghe anuttare;
「莲花佛於出类比库僧群中，最上层者；
Pasannacitto sumano, pānīyaghaṭamapūrayiṃ.
心光明朗欢乐多，流洒水器满盈盈；
‘‘Pabbatagge dumagge vā, ākāse vātha bhūmiyaṃ;
山野交通空地间，天空任意而遍布；
Yadā pānīyamicchāmi, khippaṃ nibbattate mama.
我愿饮水之时刻，即便速现不迟延。」
‘‘Satasahassito kappe, yaṃ dānamadadiṃ tadā;
『一百千劫』是我当时所行布施的因缘；
Duggatiṃ nābhijānāmi, dakadānassidaṃ phalaṃ.
我不识恶趣之果，证明此为施斋之果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… bhavā sabbe samūhatā;
烦恼已被我除灭……诸有皆已消除，
Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.
拥有六通真实证得，成就佛陀教法。」
Evaṃ pana arahattaṃ patvā vimuttisukhaṃ anubhavanto sāsanassa niyyānikabhāvavibhāvanena sabrahmacārīnaṃ ussāhajananatthaṃ ‘‘paññābalī’’ti gāthaṃ abhāsi.
于是，入阿拉汉地，得解脱乐，亲证涅槃，详述教法有分类别之理，启发众僧伽努力，称此为『智慧力』的颂歌。
§12
12. Tattha paññābalīti pārihāriyapaññāya vipassanāpaññāya ca vasena abhiṇhaso sātisayena paññābalena samannāgato. Sīlavatūpapannoti ukkaṃsagatena catupārisuddhisīlena, dhutadhammasaṅkhātehi vatehi ca upapanno samannāgato. Samāhitoti upacārappanābhedena samādhinā samāhito. Jhānaratoti tato eva ārammaṇūpanijjhāne lakkhaṇūpanijjhāne ca rato satatābhiyutto. Sabbakālaṃ satiyā avippavāsavasena satimā. Yadatthiyanti atthato anapetaṃ atthiyaṃ, yena atthiyaṃ yadatthiyaṃ. Yathā paccaye paribhuñjantassa paribhuñjanaṃ atthiyaṃ hoti, tathā bhojanaṃ bhuñjamāno. Sāmiparibhogena hi taṃ atthiyaṃ hoti dāyajjaparibhogena vā, na aññathā bhojananti ca nidassanamattaṃ daṭṭhabbaṃ. Bhuñjiyati paribhuñjiyatīti vā bhojanaṃ, cattāro paccayā. ‘‘Yadatthika’’nti vā pāṭho. Yadatthaṃ yassatthāya satthārā paccayā anuññātā, tadatthaṃ kāyassa ṭhitiādiatthaṃ, tañca anupādisesanibbānatthaṃ. Tasmā anupādāparinibbānatthaṃ bhojanapaccaye bhuñjamāno tato eva kaṅkhetha kālaṃ attano anupādāparinibbānakālaṃ āgameyya. Idha imasmiṃ sāsane vītarāgo. Bāhirakassa pana kāmesu vītarāgassa idaṃ natthīti adhippāyo.
对此『智慧力』者，涵义为断除障碍之智慧，以及内观智慧之力量，得以除戾恶，如实具足的智慧力量。行持戒律，具足四净戒，为道心所坚固；依诸清净语及禅定力亦具足。住于定，心与近行无二而融和，故名『安住定』。而禅乐，于静虑之专注及付法之专注恒起乐趣，无间断。常以正念保持清净，不染污。不作他想，以实相为依止，如同施用取用必须缘故，彼依缘而用。食用依缘有四：邻近享用，亲近受用，代他使用，阅示教理。故以此义取名为『智慧力』。世尊所设意，为身体存住等目的，且以无自性的涅槃为最终缘故。是以，依食而得无取涅槃之缘，食用时当拣择适时，以期自己无取涅槃之际得临近。此教法中，心已无贪欲；外境对欲爱之解脱，则属最高法门，非他可及。
Mahāvacchattheragāthāvaṇṇanā niṭṭhitā. · 玛哈瓦差长老偈注释完毕。
3. Vanavacchattheragāthāvaṇṇanā三、瓦那瓦差长老偈注释
Nīlabbhavaṇṇāti āyasmato vanavacchattherassa gāthā. Kā uppatti? So kira atthadassino bhagavato kāle kacchapayoniyaṃ nibbatto vinatāya nāma nadiyā vasati. Tassa khuddakanāvappamāṇo attabhāvo ahosi. So kira ekadivasaṃ bhagavantaṃ nadiyā tīre ṭhitaṃ disvā, ‘‘pāraṃ gantukāmo maññe bhagavā’’ti attano piṭṭhiyaṃ āropetvā netukāmo pādamūle nipajji. Bhagavā tassa ajjhāsayaṃ ñatvā taṃ anukampanto āruhi. So pītisomanassajāto sotaṃ chindanto jiyāya vegena khittasaro viya tāvadeva paratīraṃ pāpesi. Bhagavā tassa puññassa phalaṃ etarahi nibbattanakasampattiñca byākaritvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto anekasatakkhattuṃ tāpasapabbajjaṃ pabbajitvā araññavāsīyeva ahosi. Puna kassapabuddhakāle kapotayoniyaṃ nibbattitvā araññe viharantaṃ mettāvihāriṃ ekaṃ bhikkhuṃ disvā cittaṃ pasādesi.
“蓝身”者，尊者森林长老的偈颂。其起源为何？传说中，世尊当时化生于龟族中，栖居于名为云达阇河流所在的地方。其身形极小，宛如细小水鸟。某日，他见世尊立于河岸，心念欲渡彼岸，乃攀住自己背部，俯伏在足根处。世尊明了其意，慈悲起念，将其安置于肩头。此生喜乐安然，决断断绝烦恼，迅速渡过对岸，如被斩断之舵。世尊此时宣说其功德果报及现今的涅槃成就而离去。该生以此功德行迹，在天人及人间多次轮回，百余千劫受苦精进，出家修行，终居于森林之中。又于咖萨巴佛时代，化生于鸽族，住于林中，以慈悲心观察一比库。
Tato pana cuto bārāṇasiyaṃ kulagehe nibbattitvā vayappatto saṃvegajāto pabbajitvā vivaṭṭūpanissayaṃ bahuṃ puññakammaṃ upacini. Evaṃ tattha tattha devamanussesu saṃsaritvā imasmiṃ buddhuppāde kapilavatthunagare vacchagottassa nāma brāhmaṇassa gehe paṭisandhiṃ gaṇhi. Tassa mātā paripakkagabbhā araññaṃ dassanatthāya sañjātadohaḷā araññaṃ pavisitvā vicarati, tāvadevassā kammajavātā caliṃsu, tirokaraṇiṃ parikkhipitvā adaṃsu. Sā dhaññapuññalakkhaṇaṃ puttaṃ vijāyi. So bodhisattena saha paṃsukīḷikasahāyo ahosi. ‘‘Vaccho’’tissa nāmañca ahosi. Vanābhiratiyā vasena vanavacchoti paññāyittha. Aparabhāge mahāsatte mahābhinikkhamanaṃ nikkhamitvā mahāpadhānaṃ padahante, ‘‘ahampi siddhatthakumārena saha araññe viharissāmī’’ti nikkhamitvā tāpasapabbajjaṃ pabbajitvā himavante vasanto abhisambuddhabhāvaṃ sutvā bhagavato santikaṃ upagantvā pabbajitvā kammaṭṭhānaṃ gahetvā araññe vasamāno nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.49-148-163) –
后来，彼于巴拉那西某贵族之家化生，渐渐老去，心生急切，便出家并精进修行，多次受福德果报。在各地天人及人间轮回，当本佛初出世于咖毕拉树城时，于婆罗门家族中名为跋扇的家庭聚落受生。其母怀孕已久，为赏识林中风光而出游。迦楼罗众天作恶破坏，散乱其天宫，烧毁后天障。遂得一具福德之子降生。该子乃菩萨伴侣，名曰云多。云多意谓“森林之子”，因其以森林为乐。后半生，大菩萨起重大志向，随悉达多太子出游林中，立志共修行。出家精进，于喜马拉雅山修行，闻已成佛之因果，亲近世尊，出家修道，修持禅定与智慧，很快证悟阿拉汉果。此事载于史志（阿陀篇 长老传）中。
‘‘Atthadassī tu bhagavā, sayambhū lokanāyako;
“『功德显现者，是佛，』自觉自悟，导世之主；
Vinatānadiyā tīraṃ, upagacchi tathāgato.
由云达河之畔，来护持如来；
‘‘Udakā abhinikkhamma, kacchapo vārigocaro;
涉水而出，如龟于水域中行；
Buddhaṃ tāretukāmohaṃ, upesiṃ lokanāyakaṃ.
我为渡佛陀，亲近世尊之尊躬。」
‘‘Abhirūhatu maṃ buddho, atthadassī mahāmuni;
『世尊，伟大圣者，愿您登临于我，显现真义。』
Ahaṃ taṃ tārayissāmi, dukkhassantakaro tuvaṃ.
『我是欲拯救您，终结痛苦，您正是苦的终结者。』
‘‘Mama saṅkappamaññāya, atthadassī mahāyaso;
『因我不明白您的意图，伟大尊荣的真理显现者；』
Abhirūhitvā me piṭṭhiṃ, aṭṭhāsi lokanāyako.
『您登临我的境地，成为世间的领袖。』
‘‘Yato sarāmi attānaṃ, yato pattosmi viññutaṃ;
『当我弃离自身，当我获得觉知；』
Sukhaṃ me tādisaṃ natthi, phuṭṭhe pādatale yathā.
『我没有类似的快乐，就如脚底被触摸时的感觉。』
‘‘Uttaritvāna sambuddho, atthadassī mahāyaso;
已然超越的正觉者，具足广大神德；
Naditīramhi ṭhatvāna, imā gāthā abhāsatha.
立于河岸之上，宣说此偈；
‘‘Yāvatā vattate cittaṃ, gaṅgāsotaṃ tarāmahaṃ;
直至心识存在不灭时，我渡过恒河；
Ayañca kacchapo rājā, tāresi mama paññavā.
此乃智者，龟王亦已渡越我所渡之水；
‘‘Iminā buddhataraṇena, mettacittavatāya ca;
依此佛陀渡河，及慈心广大之缘故；
Aṭṭhārase kappasate, devaloke ramissati.
当十八万劫已满，将在天界长乐安居。
‘‘Devalokā idhāgantvā, sukkamūlena codito;
『天界诸天来到此处，依止于苦集之根』者，谓诸天已从天界而来，乃因痛苦之根而被驱策；
Ekāsane nisīditvā, kaṅkhāsotaṃ tarissati.
『端坐一处，渡其疑惑之流』者，谓于一处安稳端坐，得以渡过诸有疑虑如水流般的惑业。
‘‘Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ;
『譬如于善田中，虽仅种下一粒种子』者，比喻于良善田地中，即使只种了微小的种子，
Sammādhāre pavecchante, phalaṃ toseti kassakaṃ.
『若遍察正念，则使农夫心得满足果实』者，如农夫细察耕种之中正念，便心生满足乐于所得之果。
‘‘Tathevidaṃ buddhakhettaṃ, sammāsambuddhadesitaṃ;
『如是于佛法田中，正觉者所演说法』者，谓此善田即佛法之境界，乃正自觉者智慧所示现，
Sammādhāre pavecchante, phalaṃ maṃ tosayissati.
『若能正念遍察，果报必将令我满足』者，若论者悉以正念观察佛教教法，则佛果必令其心满足快乐。
‘‘Padhānapahitattomhi, upasanto nirūpadhi;
『我于当勤断灭之处，已得安住，无烦恼染汙；』
Sabbāsave pariññāya, viharāmi anāsavo.
『了知一切染污，我无染污而生活。』
‘‘Aṭṭhārase kappasate, yaṃ kammamakariṃ tadā;
『十八亿劫以前，当时所造业，』
Duggatiṃ nābhijānāmi, taraṇāya idaṃ phalaṃ.
『我不知恶道之苦，今获此渡脱果。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我静伏……佛陀教法我已行持。』
Evaṃ pana arahattaṃ patvā bhagavati kapilavatthusmiṃ viharante tattha gantvā satthāraṃ vanditvā bhikkhūhi samāgato paṭisanthāravasena ‘‘kiṃ, āvuso, araññe phāsuvihāro laddho’’ti puṭṭho ‘‘ramaṇīyā, āvuso, araññe pabbatā’’ti attanā vuṭṭhapabbate vaṇṇento ‘‘nīlabbhavaṇṇā’’ti gāthaṃ abhāsi.
然而，于果德玛住于咖毕拉瓦图时，成就阿拉汉果后，至彼处，礼敬师长，与诸比库会集，以回诵之方式问曰：『比友，于林中居止何如？』答曰：『比友，于林中山处雅好；』自述曰：『于起伏山岩，称其曰「青色块石」，』并诵述此偈。
§13
13. Tattha nīlabbhavaṇṇāti nīlavalāhakanibhā nīlavalāhakasaṇṭhānā ca. Rucirāti ruciyā sakiraṇā pabhassarā ca. Sītavārīti sītalasalilā. Sucindharāti sucisuddhabhūmibhāgatāya suddhacittānaṃ vā ariyānaṃ nivāsanaṭṭhānatāya sucindharā. Gāthāsukhatthañhi sānunāsikaṃ katvā niddeso. ‘‘Sītavārisucindharā’’tipi pāṭho, sītasucivāridharā sītalavimalasalilāsayavantoti attho. Indagopakasañchannāti indagopakanāmakehi pavāḷavaṇṇehi rattakimīhi sañchāditā pāvussakālavasena evamāha. Keci pana ‘‘indagopakanāmāni rattatiṇānī’’ti vadanti. Apare ‘‘kaṇikārarukkhā’’ti. Selāti silāmayā pabbatā, na paṃsupabbatāti attho. Tenāha – ‘‘yathāpi pabbato selo’’ti (udā. 24). Ramayanti manti maṃ ramāpenti, mayhaṃ vivekābhirattiṃ paribrūhenti. Evaṃ thero attano cirakālaparibhāvitaṃ araññābhiratiṃ pavedento tividhaṃ vivekābhiratimeva dīpeti. Tattha upadhivivekena aññābyākaraṇaṃ dīpitameva hotīti.
此处所谓蓝色花草，是指颜色如蓝色的花草，类似蓝色的水流状，同样如蓝色水流一般集聚之义。光明鲜艳，是指光辉灿烂如射线般明亮。凉爽水流，是指清凉的水体。洁净土壤，是指净洁的土地部分，亦或纯洁之心的圣者居处所在称之为洁净之地。此处三句诗乃采用鼻音入声产生韵律。关于“凉爽水洁地”，有三种读法，即“凉水洁地”，“凉净水量主”，意为带有清凉而明净水气的地方。至于“Indagopaka”被称为蓝色或夜色覆盖着的蛾子，说是晚上火焰如同乌鸦翅膀一般被包裹，所以如此解说。有些说“Indagopaka”是指夜蛾等级的昆虫，也有人称为“树枝”亦即小树枝类。石头是由岩石构成的山丘，并非草木山。故此语用以形容„就如山是石头一般‟（《经续》第24经）。诗人们把“Ramayanti”和“manti”解释为给我带来喜悦，他们将其视为对自己清净寂静欲乐之称赞。如此，长老赞叹自己长时间隐居荒野之乐趣，表达了三种离世乐趣的意趣。其中修习隐逸的乐趣最为显著。此处以“附加离世”概念表达其他乐趣不过是衍生，故作此解。
Vanavacchattheragāthāvaṇṇanā niṭṭhitā. · 瓦那瓦差长老偈注释完毕。
4. Sivakasāmaṇeragāthāvaṇṇanā4. 西瓦咖沙玛内拉偈颂注释
Upajjhāyoti sivakassa sāmaṇerassa gāthā. Kā uppatti? So kira ito ekatiṃse kappe vessabhussa bhagavato kāle kulagehe nibbatto ekadivasaṃ kenacideva karaṇīyena araññaṃ paviṭṭho tattha pabbatantare nisinnaṃ vessabhuṃ bhagavantaṃ disvā pasannacitto upasaṅkamitvā vanditvā añjaliṃ paggayha aṭṭhāsi. Puna tattha manoharāni kāsumārikaphalāni disvā tāni gahetvā bhagavato upanesi, paṭiggahesi bhagavā anukampaṃ upādāya. So tena puññakammena devamanussesu saṃsaranto kassapassa bhagavato sāsane mātule pabbajante tena saddhiṃ pabbajitvā bahuṃ vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde vanavacchattherassa bhāgineyyo hutvā nibbatto, sivakotissa nāmaṃ ahosi. Tassa mātā attano jeṭṭhabhātike vanavacche sāsane pabbajitvā pabbajitakiccaṃ matthakaṃ pāpetvā araññe viharante taṃ pavattiṃ sutvā puttaṃ āha – ‘‘tāta sivaka, therassa santike pabbajitvā theraṃ upaṭṭhaha, mahallako dāni thero’’ti. So mātu ekavacaneneva ca pubbe katādhikāratāya ca mātulattherassa santikaṃ gantvā pabbajitvā taṃ upaṭṭhahanto araññe vasati.
“上师”一词，出自长老西瓦卡的诗句。起因如何？据说他是在过去三十三劫佛陀毗舍浮世时，在世尊的王宫中出家，有一天因某事进入森林，坐落山谷中，看见毗舍佛，心念欢喜而前进，礼敬并合掌，修持八十日。之后在山中见到美丽的柑橘果实，采摘呈献佛陀，世尊慈悲接纳。凭此功德，他在人天之间轮回，最终在咖萨巴佛时代随舅父出家，随舅父修行，获得诸多智慧方便功德，在此佛出世之际成为此林长老，名为西瓦卡。他母亲为他舅父西瓦卡所钦点，出家受具足戒，修习出家职责，隐居林中。听闻此事，即对他儿子说：“孩子，西瓦卡长老已出家，你要侍奉这位长老，他为世尊的大长老。”因此他母亲托付儿子照顾舅父，儿子遂遵从，于林中侍奉。
Tassa ekadivasaṃ kenacideva karaṇīyena gāmantaṃ gatassa kharo ābādho uppajji. Manussesu bhesajjaṃ karontesupi na paṭippassambhi. Tasmiṃ cirāyante thero ‘‘sāmaṇero cirāyati, kiṃ nu kho kāraṇa’’nti tattha gantvā taṃ gilānaṃ disvā tassa taṃ taṃ kattabbayuttakaṃ karonto divasabhāgaṃ vītināmetvā rattibhāge balavapaccūsavelāyaṃ āha – ‘‘sivaka, na mayā pabbajitakālato paṭṭhāya gāme vasitapubbaṃ, ito araññameva gacchāmā’’ti. Taṃ sutvā sivako ‘‘yadipi me, bhante, idāni kāyo gāmante ṭhito, cittaṃ pana araññe, tasmā sayānopi araññameva gamissāmī’’ti, taṃ sutvā thero taṃ bāhāyaṃ gahetvā araññameva netvā ovādaṃ adāsi. So therassa ovāde ṭhatvā vipassitvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.38.53-58) –
有一天，因为某个原因，他前往乡村，途中遇到驴子受伤。虽有人医治，但伤势未愈。长老心念：“沙玛内拉病重，不知是什么原因。”他遂前往探视，见其病状，进行各种必要护理，白天量时间，夜间值勤告知：“西瓦卡，在我出家之时未曾出村，今后则常往森林修行。”闻此，西瓦卡说：“尽管我人体今在村中，心念却在森林，因此即使躺卧，也要往森林。”垂听他言，长老挽其手臂引领入林，嘱咐他遵守教诲。如此，他依教行事，深观内心，证得阿拉汉果。此事记载于《业因经》长老传第1卷第38至58节。
‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;
“犹如树枝上闪耀的火光，静坐在山谷之中；
Addasaṃ virajaṃ buddhaṃ, lokajeṭṭhaṃ narāsabhaṃ.
见到了清净无染的佛陀，世间的至尊，人类领袖；
‘‘Pasannacitto sumano, kire katvāna añjaliṃ;
欢喜心地清净，恭敬合掌行礼；
Kāsumārikamādāya, buddhaseṭṭhassadāsahaṃ.
我采摘了苦蔗，献与佛陀世尊。
‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;
三十一劫以前，我曾种下此因，
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
当时不识堕恶趣的果报，唯知种此果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼曾为我所堕……依佛法已成此业。
So arahattaṃ patvā upajjhāyena attanā ca vuttamatthaṃ saṃsanditvā attano vivekābhiratikataṃ katakiccatañca pavedento ‘‘upajjhāyo maṃ avacā’’ti gāthaṃ abhāsi.
彼人证得阿拉汉，于师资前，述己心意，深思自处，恪守净戒，报答师长，歌诵『导师呵护我，不致疏忽』。
§14
14. Tattha upajjhāyoti vajjāvajjaṃ upanijjhāyati hitesitaṃ paccupaṭṭhapetvā ñāṇacakkhunā pekkhatīti upajjhāyo. Manti attānaṃ vadati. Avacāti abhāsi. Ito gacchāma sīvakāti vuttākāradassanaṃ, sivaka, ito gāmantato araññaṭṭhānameva ehi gacchāma, tadeva amhākaṃ vasanayogganti adhippāyo. Evaṃ pana upajjhāyena vutto sivako bhadro assājānīyo viya kasābhihato sañjātasaṃvego hutvā araññameva gantukāmataṃ pavedento –
十四 此处解释「导师」：导师即为责戒、纠劝，指出善法，继而明了真理的觉照者。自称是为『导师』，谓言。『我们去那里西方村落（Sīvaka），森林处止，彼为我等所依凭主。』如此由导师而言，称彼为善护众弟子、令人安乐之人。彼言乃因由此而生诚敬心，遂欲前往林中。
‘‘Gāme me vasati kāyo, araññaṃ me gataṃ mano;
“我身居村落，心却出入于林野。
Semānakopi gacchāmi, natthi saṅgo vijānata’’nti. –āha;
即使礼拜供养，我亦往来其中，未曾执着结缔。”——如此述说；
Tassattho – yasmā idāni yadipi me idaṃ sarīraṃ gāmante ṭhitaṃ, ajjhāsayo pana araññameva gato, tasmā semānakopi gacchāmi gelaññena ṭhānanisajjāgamanesu asamatthatāya sayānopi iminā sayitākārena sarīsapo viya sarīsapanto, etha, bhante, araññameva gacchāma, kasmā? Natthi saṅgo vijānatanti, yasmā dhammasabhāvā kāmesu saṃsāre ca ādīnavaṃ, nekkhamme nibbāne ca ānisaṃsaṃ yāthāvato jānantassa na katthaci saṅgo, tasmā ekapadeneva upajjhāyassa āṇā anuṭhitāti, tadapadesena aññaṃ byākāsi.
其意为何？即今此身虽立于村落，然其内心确已往林野行住，于是谓即使礼拜供养，亦如行于动荡无常的站立与坐卧般未得安稳。何以故？因诸法本性如实知晓者，对欲界轮回之根本忧患，及出离涅槃之因缘悉无依恋，故绝无执着。因此，戒师以“一脚独立”的方式守持戒律。此说由此展开别解。
Sivakasāmaṇeragāthāvaṇṇanā niṭṭhitā. · 西瓦咖沙玛内拉偈颂注释完毕。
5. Kuṇḍadhānattheragāthāvaṇṇanā5. 军德达那长老偈颂注释
Pañcachinde pañca jaheti āyasmato kuṇḍadhānattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe uppanno vayappatto heṭṭhā vuttanayeneva bhagavantaṃ upasaṅkamitvā dhammaṃ suṇanto satthārā ekaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā taṃ ṭhānantaraṃ patthetvā tadanurūpaṃ puññaṃ karonto vicari. So ekadivasaṃ padumuttarassa bhagavato nirodhasamāpattito vuṭṭhāya nisinnassa manosilācuṇṇapiñjaraṃ mahantaṃ kadaliphalakaṇṇikaṃ upanesi, taṃ bhagavā paṭiggahetvā paribhuñji. So tena puññakammena ekādasakkhattuṃ devesu devarajjaṃ kāresi. Catuvīsativāre rājā ahosi cakkavattī. Evaṃ so punappunaṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto kassapabuddhakāle bhummadevatā hutvā nibbatti. Dīghāyukabuddhānañca nāma na anvaddhamāsiko uposatho hoti. Tathā hi vipassissa bhagavato chabbassantare chabbassantare uposatho ahosi. Kassapadasabalo pana chaṭṭhe chaṭṭhe māse pātimokkhaṃ osāresi. Tassa pātimokkhassa osāraṇakāle disāvāsikā dve sahāyakā bhikkhū ‘‘uposathaṃ karissāmā’’ti gacchanti.
长老坤陀达那所作五偈曰：“断除五根五枷”之缘起。其人出于佛陀时代，生于鸿萨瓦提城贵族之家，因老病靠近佛陀，于此闻法随行，初次见佛时，见佛前比库执杖耸立，心有所愿，遂致生成善业。某日禅定毕，坐起示现心静如铁铠壳，饶以大莲叶饮食，佛陀摄受之后，他以此功德，在诸天中做天王，共存十一位天月，时有四十二天年，是故作王，重复此善业，转生天人界，至迦萨巴佛时代即为地祇，寿命悠长。所有长寿佛皆如此度过上座斋戒日。
Ayaṃ bhummadevatā cintesi – ‘‘imesaṃ dvinnaṃ bhikkhūnaṃ metti ativiya daḷhā, kiṃ nu kho, bhedake sati bhijjeyya, na bhijjeyyā’’ti, sā tesaṃ okāsaṃ olokayamānā tesaṃ avidūreneva gacchati. Atheko thero ekassa hatthe pattacīvaraṃ datvā sarīravaḷañjanatthaṃ udakaphāsukaṭṭhānaṃ gantvā dhotahatthapādo hutvā gumbasamīpato nikkhamati bhummadevatā tassa therassa pacchato uttamarūpā itthī hutvā kese vidhunitvā saṃvidhāya sambandhantī viya piṭṭhiyaṃ paṃsuṃ puñchamānā viya sāṭakaṃ saṃvidhāya nivāsayamānā viya ca hutvā therassa padānupadikā hutvā gumbato nikkhantā. Ekamante ṭhito sahāyakatthero taṃ kāraṇaṃ disvāva domanassajāto ‘‘naṭṭho dāni me iminā bhikkhunā saddhiṃ dīgharattānugato sineho, sacāhaṃ evaṃvidhabhāvaṃ jāneyyaṃ, ettakaṃ addhānaṃ iminā saddhiṃ vissāsaṃ na kareyya’’nti cintetvā āgacchantassevassa, ‘‘handāvuso, tuyhaṃ pattacīvaraṃ, tādisena pāpena saddhiṃ ekamaggaṃ nāgacchāmī’’ti āha. Taṃ kathaṃ sutvā tassa lajjibhikkhuno hadayaṃ tikhiṇasattiṃ gahetvā viddhaṃ viya ahosi. Tato naṃ āha – ‘‘āvuso, kiṃ nāmetaṃ vadasi, ahaṃ ettakaṃ kālaṃ dukkaṭamattampi āpattiṃ na jānāmi. Tvaṃ pana maṃ ajja ‘pāpo’ti vadasi, kiṃ te diṭṭha’’nti. ‘‘Kiṃ aññena diṭṭhena, kiṃ tvaṃ evaṃvidhena alaṅkatapaṭiyattena mātugāmena saddhiṃ ekaṭṭhāne hutvā nikkhanto’’ti. ‘‘Natthetaṃ, āvuso, mayhaṃ, nāhaṃ evarūpaṃ mātugāmaṃ passāmī’’ti. Tassa yāvatatiyaṃ kathentassāpi itaro thero kathaṃ asaddahitvā attanā diṭṭhakāraṇaṃyeva bhūtattaṃ katvā gaṇhanto tena saddhiṃ ekamaggena agantvā aññena maggena satthu santikaṃ gato. Itaropi bhikkhu aññena maggena satthu santikaṃyeva gato.
此时地祇心念：‘此两比库和睦难得，虽有分歧却不生怨恨。’便视看两人距离，缓步向其近处。一长老授予一比库袈裟，沐浴更衣而从僧院前出，地祇其后有女体形似织网，用头发聚结如蚯蚓状缠绕，为长老罩脚赤足伴行。从侧面随侍比库见状颇觉悲伤，心念：‘此比库今已断绝与女伴长久情谊，该明了不能再如此亲密了，岂可由此失信？’遂谓其侍从：‘汝袈裟，绝不可同恶人合意而随行。’闻此言谦卑比库心生羞惭，痛彻心扉。问曰：‘友啊，汝何言耶？我虽常为恶行所苦，尔今却称我恶人。何所见耶？’答曰：‘何须他见？乃因尔与女伴偕行一处出入故也。’比库曰：‘不然，我并未见彼女为此女伴。’两人辩说甚久，终有他长老信为所见，亦随他道往佛所。其他比库亦各依其所见，皆攀附佛陀而去。
Tato bhikkhusaṅghassa uposathāgāraṃ pavisanavelāya so bhikkhu taṃ bhikkhuṃ uposathagge sañjānitvā, ‘‘imasmiṃ uposathagge evarūpo nāma pāpabhikkhu atthi, nāhaṃ tena saddhiṃ uposathaṃ karissāmī’’ti nikkhamitvā bahi aṭṭhāsi. Atha bhummadevatā ‘‘bhāriyaṃ mayā kammaṃ kata’’nti mahallakaupāsakavaṇṇena tassa santikaṃ gantvā ‘‘kasmā, bhante, ayyo imasmiṃ ṭhāne ṭhito’’ti āha. ‘‘Upāsaka, imaṃ uposathaggaṃ eko pāpabhikkhu paviṭṭho, ‘nāhaṃ tena saddhiṃ uposathaṃ karomī’ti bahi ṭhitomhī’’ti. ‘‘Bhante, mā evaṃ gaṇhatha, parisuddhasīlo esa bhikkhu. Tumhehi diṭṭhamātugāmo nāma ahaṃ, mayā tumhākaṃ vīmaṃsanatthāya ‘daḷhā nu kho imesaṃ therānaṃ metti, no daḷhā’ti bhijjanābhijjanabhāvaṃ olokentena taṃ kammaṃ kata’’nti. ‘‘Ko pana, tvaṃ sappurisā’’ti? ‘‘Ahaṃ ekā bhummadevatā, bhante’’ti devaputto kathento dibbānubhāvena ṭhatvā therassa pādesu nipatitvā ‘‘mayhaṃ, bhante, khamatha, etaṃ dosaṃ thero na jānāti, uposathaṃ karothā’’ti theraṃ yācitvā uposathaggaṃ pavesesi. So thero uposathaṃ tāva ekaṭṭhāne akāsi, mittasanthavavasena pana puna tena saddhiṃ na ekaṭṭhāne ahosīti. Imassa therassa kammaṃ na kathīyati, cuditakatthero pana aparāparaṃ vipassanāya kammaṃ karonto arahattaṃ pāpuṇi.
及至比库僧团入诸斋戒会所时，此比库被识别为恶僧，宣布道：“此斋戒内当存如此恶人，与之同住我不从命。”遂怒气离去。地祇现形如巨大天神，近侍说：“何故尊者，汝立于此处？”答曰：“比库中有一恶僧入内，称不可同修戒。”地祇言：“勿生此心，此比库戒行纯净。我为你们调查，无论多坚固执着，亦不可使尊者惑乱。”地祇自言道：“我是地祇，因具天眼神通，见尊者此恶象乃误识。请释尊者罪，劝其行斋戒。”长老遂保持独处戒律，虽与同伴交好仍不共处一会。其业不论述，然此终老长老精勤修智慧业，得证阿拉汉果。
Bhummadevatā tassa kammassa nissandena ekaṃ buddhantaraṃ apāyabhayato na muccittha. Sace pana kismiñci kāle manussattaṃ āgacchati, aññena yena kenaci kato doso tasseva upari patati. So amhākaṃ bhagavato kāle sāvatthiyaṃ brāhmaṇakule nibbatti. ‘‘Dhānamāṇavo’’tissa nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā mahallakakāle satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbaji, tassa upasampannadivasato paṭṭhāya ekā alaṅkatapaṭiyattā itthī tasmiṃ gāmaṃ pavisante saddhiṃyeva gāmaṃ pavisati, nikkhamante nikkhamati. Vihāraṃ pavisantepi saddhiṃ pavisati, tiṭṭhantepi tiṭṭhatīti evaṃ niccānubandhā paññāyati. Thero taṃ na passati. Tassa puna purimakammanissandena sā aññesaṃ upaṭṭhāti. Gāme yāguṃ bhikkhañca dadamānā itthiyo ‘‘bhante, ayaṃ eko yāguuḷuṅko tumhākaṃ, eko imissā amhākaṃ sahāyikāyā’’ti parihāsaṃ karonti. Therassa mahatī vihesā hoti. Vihāragatampi naṃ sāmaṇerā ceva daharā bhikkhū ca parivāretvā ‘‘dhāno koṇḍo jāto’’ti parihāsaṃ karonti. Athassa teneva kāraṇena kuṇḍadhānattheroti nāmaṃ jātaṃ. So uṭṭhāya samuṭṭhāya tehi kariyamānaṃ keḷiṃ sahituṃ asakkonto ummādaṃ gahetvā ‘‘tumhe koṇḍā, tumhākaṃ upajjhāyo koṇḍo, ācariyo koṇḍo’’ti vadati. Atha naṃ satthu ārocesuṃ ‘‘kuṇḍadhāno, bhante, daharasāmaṇerehi saddhiṃ evaṃ pharusavācaṃ vadatī’’ti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, dhāna, sāmaṇerehi saddhiṃ pharusavācaṃ vadasī’’ti vatvā tena ‘‘saccaṃ bhagavā’’ti vutte ‘‘kasmā evaṃ vadesī’’ti āha. ‘‘Bhante, nibaddhaṃ vihesaṃ asahanto evaṃ kathemī’’ti. ‘‘Tvaṃ pubbe katakammaṃ yāvajjadivasā jīrāpetuṃ na sakkosi, puna evarūpaṃ pharusaṃ māvadī bhikkhū’’ti vatvā āha –
承依土地神力，此业乃由一佛时代相续，然由於果报凶险，难得解脱。若是于任何时节人间降生，他所作之诸恶业果亦会随之而至。此时于世尊时期，生于沙瓦提婆罗门家中，名为“财童子”。其于三十岁时，诸根清净，寺院中听受尊者说法，坚固信受，于出家受具足戒日，着衣饰，与一女同行入村，女亦随之入村，出村亦出。入禅房亦同行，立止亦同，凡事恒相随；此乃常行辅伴。长老不见如是。昔业所依，此女为他人作伴。妇人于村中行乞及供养比库，众人戏谑言：“尊者，此妇乃你唯一赡养者，实乃我等同伴也。”长老生大愤恨。寺中沙玛内拉、童子及比库环绕，讥笑惑言：“财力娇憨所生者耳。”故此缘称为“瞿昙财子”长老。彼起身，与众嬉戏，不能忍受，起大怒曰：“尔等皆丑，尔之导师丑，尔之老师亦丑。”尔后众人告知世尊：“瞿昙财子，尊者，与少年沙玛内拉同行，言辞甚为粗恶。”世尊斥责曰：“财子，实如是，尔与沙玛内拉同共粗恶言语。”受此劝诫，世尊说：“实然，世尊云，但何故尔言如是？”答曰：“世尊，我不能忍耐有碍，故如是为也。”世尊言：“昔日尔所作多恶业，苦行多少不能将其消除，今勿复为粗恶言沙玛内拉。”
‘‘Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ;
“勿以粗恶语相责，若有言辩者，应辩之。”
Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ.
“苦难为言因，由此惩治责罚应受。”
‘‘Sace neresi attānaṃ, kaṃso upahato yathā;
“若能自斥己过，如青铜被击伤，
Esa pattosi nibbānaṃ, sārambho te na vijjatī’’ti. (dha. pa. 133-134);
则此时尔已得涅槃，苦因不复现。”（出自《法句经·粗恶行篇》第133-134句）
Imañca pana tassa therassa mātugāmena saddhiṃ vicaraṇabhāvaṃ kosalaraññopi kathayiṃsu. Rājā ‘‘gacchatha, bhaṇe, vīmaṃsathā’’ti pesetvā sayampi mandeneva parivārena therassa vasanaṭṭhānaṃ gantvā ekamante olokento aṭṭhāsi. Tasmiṃ khaṇe thero sūcikammaṃ karonto nisinno hoti, sāpi itthī avidūre ṭhāne ṭhitā viya paññāyati. Rājā disvā ‘‘atthidaṃ kāraṇa’’nti tassā ṭhitaṭṭhānaṃ agamāsi. Sā tasmiṃ āgacchante therassa vasanapaṇṇasālaṃ paviṭṭhā viya ahosi. Rājāpi tāya saddhiṃ tameva paṇṇasālaṃ pavisitvā sabbattha olokento adisvā ‘‘nāyaṃ mātugāmo, therassa eko kammavipāko’’ti saññaṃ katvā paṭhamaṃ therassa samīpena gacchantopi theraṃ avanditvā tassa kāraṇassa abhūtabhāvaṃ ñatvā āgamma theraṃ vanditvā ekamantaṃ nisinno ‘‘kacci, bhante, piṇḍakena na kilamathā’’ti pucchi. Thero ‘‘vaṭṭati, mahārājā’’ti āha. ‘‘Jānāmahaṃ, bhante, ayyassa kathaṃ, evarūpena parikkilesena saddhiṃ carantānaṃ tumhākaṃ ke nāma pasīdissanti, ito paṭṭhāya vo katthaci gamanakiccaṃ natthi, ahaṃ catūhi paccayehi tumhe upaṭṭhahissāmi, tumhe yoniso manasikāre mā pamajjitthā’’ti nibaddhabhikkhaṃ paṭṭhapesi. Thero rājānaṃ upatthambhakaṃ labhitvā bhojanasappāyena ekaggacitto hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tato paṭṭhāya sā itthī antaradhāyi.
尔时，此长老与一妇人同行于迦毗罗卫森林中，众人亦称其交往。王者派人言：“令其前往，检验其事。”而自放慢脚步，独自一边环顾，停立七下。长老此时进行针灸治疗，端坐不动，彼女女亦不远，似站立观望。王见此景，谓：“此为有因故。”随即离去。女走来，开门入长老住所。王与女同入织布室，四处观看，王知其为妇人及长老之业力果报。初时王前往长老近侧，敬礼长老，察知因缘果相后，恭敬坐于一旁，问曰：“尊者，或于乞食器皿有劳否？”长老答言：“转动，尊敬国王。”女答：“尊者，知晓老者如何？以此杂染之行为共居者，尔等名谁？今后我以四条件侍奉尔等，尔等当悉心用心，勿生谬解。”长老得此王之辅佐，饮食供养，一心专注，增益内观，成就阿拉汉果。自此女乃隐没。
Tadā mahāsubhaddā ugganagare micchādiṭṭhikakule vasamānā ‘‘satthā maṃ anukampatū’’ti uposathaṃ adhiṭṭhāya nirāmagandhā hutvā uparipāsādatale ṭhitā ‘‘imāni pupphāni antare aṭṭhatvā dasabalassa matthake vitānaṃ hutvā tiṭṭhantu, dasabalo imāya saññāya sve pañcahi bhikkhusatehi saddhiṃ mayhaṃ bhikkhaṃ gaṇhatū’’ti saccakiriyaṃ katvā aṭṭha sumanapupphamuṭṭhiyo vissajjesi. Pupphāni gantvā dhammadesanāvelāya satthu matthake vitānaṃ hutvā aṭṭhaṃsu. Satthā taṃ sumanapupphavitānaṃ disvā citteneva subhaddāya bhikkhaṃ adhivāsetvā punadivase aruṇe uṭṭhite ānandattheraṃ āha – ‘‘ānanda, mayaṃ ajja dūraṃ bhikkhācāraṃ gamissāma, puthujjanānaṃ adatvā ariyānaṃyeva salākaṃ dehī’’ti. Thero bhikkhūnaṃ ārocesi – ‘‘āvuso, satthā ajja dūraṃ bhikkhācāraṃ gamissati, puthujjanā mā gaṇhantu, ariyāva salākaṃ gaṇhantū’’ti. Kuṇḍadhānatthero ‘‘āhara, āvuso salāka’’nti paṭhamaṃyeva hatthaṃ pasāresi. Ānando ‘‘satthā tādisānaṃ bhikkhūnaṃ salākaṃ na dāpeti, ariyānaṃyeva dāpetī’’ti vitakkaṃ uppādetvā gantvā satthu ārocesi. Satthā ‘‘āharāpentassa salākaṃ dehī’’ti āha. Thero cintesi – ‘‘sace kuṇḍadhānassa salākā dātuṃ na yuttā, atha satthā paṭibāheyya, bhavissati ettha kāraṇa’’nti ‘‘kuṇḍadhānassa salākaṃ dassāmī’’ti gamanaṃ abhinīhari. Kuṇḍadhāno tassa pure āgamanā eva abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā iddhiyā ākāse ṭhatvā ‘‘āharāvuso, ānanda, satthā maṃ jānāti, mādisaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantaṃ na satthā nivāretī’’ti hatthaṃ pasāretvā salākaṃ gaṇhi. Satthā taṃ aṭṭhuppattiṃ katvā theraṃ imasmiṃ sāsane paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapesi. Yasmā ayaṃ thero rājānaṃ upatthambhakaṃ labhitvā sappāyāhāralābhena samāhitacitto vipassanāya kammaṃ karonto upanissayasampannatāya chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.4.1-16) –
当时，大须跋提长老住在乌干那城，处于邪见族类中，她心念慈悲于世尊，立下守日戒，身无恶臭，端坐于高座之上，说：『这些鲜花正值盛开，请将它们插入十头犍度马首的蓬蓬松松的枝叶间，令十头犍度马凭这一标记，与我的五位比库一同认知，接纳我为比库』，遂施行这真实功德礼仪，并放下八束美妙的鲜花。携花前往听法时，于佛足下插设这十束花。世尊见这以鲜花铺成的标记，即刻心生欢喜，接受了须跋提比库，并于次日晨起对阿难长老说：『阿难，今日我们将远行乞食，应弃断凡夫，只认许圣者的标记』。长老对比库们说道：『朋友们，世尊今日将远行乞食，凡夫不可接纳，应以圣者的标记为依归』。坤达那长老提出：『请给我标记吧，朋友』，并先伸出手来。阿难思忖：『世尊不授予此类比库标记，只赐予圣者。』怀此意念，去见世尊禀报。世尊说：『给予此带来标记者。』长老思虑：『若不赐予坤达那标记，恐世尊违背根本，因此决意让他见标记。』前往坤达那处。坤达那先得知长老来，进入第四禅，显神通于空中，端坐示现，伸手说：『请拿去吧，阿难，世尊了解我，我不是首先拿标记的比库，世尊也不禁止』，将标记伸出手去拿。世尊亲证此成立，遂将长老安置为此教中首位持有标记者的头目。此长老受王室支持，常以善食供应，心境欢喜，修行观照，具足现量，故成就了六种神通。故于法行录中记载其事（apadāna，长老传记1.4.1-16）－
‘‘Sattāhaṃ paṭisallīnaṃ, sayambhuṃ aggapuggalaṃ;
七日闭关修行，护持自觉究竟世尊；
Pasannacitto sumano, buddhaseṭṭhaṃ upaṭṭhahiṃ.
心清净欢喜，侍奉佛陀之首尊；
‘‘Vuṭṭhitaṃ kālamaññāya, padumuttaraṃ mahāmuniṃ;
于季节适时起行，至莲华出世大圣；
Mahantiṃ kadalīkaṇṇiṃ, gahetvā upagacchahaṃ.
至伟大批叶林持，携佛迎接讚礼；
‘‘Paṭiggahetvā bhagavā, sabbaññū lokanāyako;
世尊受领庄严，具足般若世间师；
Mama cittaṃ pasādento, paribhuñji mahāmuni.
我心安稳，亲近尊大圣者。
‘‘Paribhuñjitvā sambuddho, satthavāho anuttaro;
「亲近了正觉者后，他是无上依怙的教导者；
Sakāsane nisīditvā, imā gāthā abhāsatha.
他端坐于此教法中，宣说了这偈语。
‘‘Ye ca santi samitāro, yakkhā imamhi pabbate;
「在此山中，所居的护法神与夜叉皆在；
Araññe bhūtabhabyāni, suṇantu vacanaṃ mama.
他们应当聆听我所说的话，遍及荒林与世间诸处。
‘‘Yo so buddhaṃ upaṭṭhāsi, migarājaṃva kesariṃ;
「那护持佛陀者，如同森林之王狮王一样；
Tamahaṃ kittayissāmi, suṇātha mama bhāsato.
我今当为汝宣说，请听我所说。
‘‘Ekādasañcakkhattuṃ so, devarājā bhavissati;
‘一千一百个世尊中，将会有天帝。
Catuvīsatikkhattuñca, cakkavattī bhavissati.
二千二百个世尊中，将会有转轮圣王。
‘‘Kappasatasahassamhi, okkākakulasambhavo;
在一百千劫中，将出生苦行家族，
Gotamo nāma gottena, satthā loke bhavissati.
名为果德玛，乃世间导师。
‘‘Akkositvāna samaṇe, sīlavante anāsave;
出家修行，具戒德无染污者；
Pāpakammavipākena, nāmadheyyaṃ labhissati.
因恶业的果报，不会获得名誉地位。
‘‘Tassa dhamme sudāyādo, oraso dhammanimmito;
『对于他所行的法，世间之所亲近，法之缘起，
Kuṇḍadhānoti nāmena, sāvako so bhavissati.
以净水池为名，弟子当作是他。』
‘‘Pavivekamanuyutto, jhāyī jhānarato ahaṃ;
『我专心以离欲得要，禅修禅定欢喜，
Tosayitvāna satthāraṃ, viharāmi anāsavo.
欣悦导师之后，于无染污中住。』
‘‘Sāvakehi parivuto, bhikkhusaṅghapurakkhato;
『被弟子环绕，居于比库僧团先行者之中；』
Bhikkhusaṅghe nisīditvā, salākaṃ gāhayī jino.
比库僧团中坐定，圣者唱诵经文。
‘‘Ekaṃsaṃ cīvaraṃ katvā, vanditvā lokanāyakaṃ;
著一衣袈裟，礼敬众生的领袖；
Vadataṃ varassa purato, paṭhamaṃ aggahesahaṃ.
在诸众之前讲说第一首偈语。
‘‘Tena kammena bhagavā, dasasahassikampako;
由此业力，世尊造就一万金刚伙计；
Bhikkhusaṅghe nisīditvā, aggaṭṭhāne ṭhapesi maṃ.
比库僧团中坐定，将我置于最高之位。
‘‘Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;
吾力摩顶放光，自恃为瑜伽护持者；
Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.
我护持这最后的身体，并奉行正自觉者的教法。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我熄灭……终究完成世尊的教法』如此说。
Evaṃbhūtassapi imassa therassa guṇe ajānantā ye puthujjanā bhikkhū tadā paṭhamaṃ salākaggahaṇe ‘‘kiṃ nu kho eta’’nti samacintesuṃ. Tesaṃ vimatividhamanatthaṃ thero ākāsaṃ abbhuggantvā iddhipāṭihāriyaṃ dassetvā aññāpadesena aññaṃ byākaronto ‘‘pañca chinde’’ti gāthaṃ abhāsi.
即使是这样成就的这位长老的德行，不懂法的凡夫比库们，在第一次拿杖点定时便思虑：『这究竟是为何？』为使他们断除疑惑，长老升入虚空，显现神通妙力，用另一种说法诠释，有诗曰『五处断除』。
§15
15. Tattha pañca chindeti apāyūpapattinibbattanakāni pañcorambhāgiyāni saṃyojanāni pāde bandhanarajjukaṃ viya puriso satthena heṭṭhimamaggattayena chindeyya pajaheyya. Pañca jaheti uparidevalokūpapattihetubhūtāni pañcuddhambhāgiyasaṃyojanāni puriso gīvāya bandhanarajjukaṃ viya arahattamaggena jaheyya, chindeyya vāti attho. Pañca cuttari bhāvayeti tesaṃyeva uddhambhāgiyasaṃyojanānaṃ pahānāya saddhādīni pañcindriyāni uttari anāgāmimaggādhigamato upari bhāveyya aggamaggādhigamavasena vaḍḍheyya. Pañcasaṅgātigoti evaṃbhūto pana pañcannaṃ rāgadosamohamānadiṭṭhisaṅgānaṃ atikkamanena pahānena pañcasaṅgātigo hutvā. Bhikkhuoghatiṇṇoti vuccatīti sabbathā bhinnakilesatāya bhikkhūti, kāmabhavadiṭṭhiavijjoghe taritvā tesaṃ pārabhūte nibbāne ṭhitoti ca vuccatīti attho.
15. 此处所说的“五处断除”，是指断灭堕落的根本修缮的五种束缚。五种束缚如同绑缚人的脚的绳索，应当由师长引导断除舍弃。所谓五种舍弃，是指产生天界堕落的五种上行束缚，应由阿拉汉引导断舍。所谓五种更上观，是指断除前述上行束缚后，以信心等五种力道，进一步在于无来道上增长修习，成就上上道。所谓五种超越，是指如是断除因欲、愤、痴、我见等五种缚结的束缚，得以超越五束缚。所谓比库克服，则指比库断除一切烦恼，超越由欲乐等见惑种种束缚后，立于真实涅槃境界。
Kuṇḍadhānattheragāthāvaṇṇanā niṭṭhitā. · 军德达那长老偈颂注释完毕。
6. Belaṭṭhasīsattheragāthāvaṇṇanā6. 贝拉踏西萨长老偈颂注释
Yathāpibhaddo ājaññoti āyasmato belaṭṭhasīsattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle kulagehe nibbatto bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karonto upanissayasampattiyā abhāvena visesaṃ nibbattetuṃ nāsakkhi. Vivaṭṭūpanissayaṃ pana bahuṃ kusalaṃ upacinitvā devamanussesu saṃsaranto ito ekatiṃse kappe vessabhuṃ bhagavantaṃ passitvā pasannacitto mātuluṅgaphalaṃ adāsi. So tena puññakammena devesu nibbattitvā aparāparaṃ puññāni katvā sugatito sugatiṃ upagacchanto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatto bhagavato abhisambodhiyā puretarameva uruvelakassapassa santike tāpasapabbajjaṃ pabbajitvā aggiṃ paricaranto uruvelakassapadamane ādittapariyāyadesanāya (mahāva. 54; saṃ. ni. 4.28) purāṇajaṭilasahassena saddhiṃ arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.68-73) –
就像长老贝拉塔斯所说的偈语。其发生因缘是：他于莲花超世正觉成道时，尚在人间之家，恭敬地前往佛所，闻佛法后坚定信受，出家修行沙门法门。之后由於缘起，不得成就特殊境界。之后他实践前缘帮助众生，周游天人间。在三十三劫以前看见觉者维萨布，心净明清，献上甜美果实。借此功德，他往生天界，往复积累功德，继而宿世生于声闻世家，佛陀成道之前，于优卢陀罗国僧菴迦萨帕附近出家苦行，侍奉火焰，听受佛陀火焰圆满教法。与一千名尊者共同得阿拉汉果。由此经传收载于阿陀般那经典。
‘‘Kaṇikāraṃva jotantaṃ, puṇṇamāyeva candimaṃ;
『如同颗粒发光，如同满月闪耀；
Jalantaṃ dīparukkhaṃva, addasaṃ lokanāyakaṃ.
我看到那世尊宛如燃烧的灯芯树枝般在世间显现，彼为世间的导师。
‘‘Mātuluṅgaphalaṃ gayha, adāsiṃ satthuno ahaṃ;
我曾携取过玛图隆果实，献给世尊；
Dakkhiṇeyyassa vīrassa, pasanno sehi pāṇibhi.
这果实送于南方勇士般的世尊，他以欢喜之手接纳。
‘‘Ekatiṃse ito kappe, yaṃ phalaṃ adadiṃ tadā;
在三十二劫前，当时我曾布施此果实；
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
我不知恶趣，为此布施所得此果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我的烦恼已经被断除……已然成就了佛陀的教法。」
Evaṃ adhigatārahatto āyasmato dhammabhaṇḍāgārikassa upajjhāyo ayaṃ thero ekadivasaṃ phalasamāpattito uṭṭhāya taṃ santaṃ paṇītaṃ nirāmisaṃ sukhaṃ attano pubbayogañca paccavekkhitvā pītivegavasena ‘‘yathāpi bhaddo ājañño’’ti gāthaṃ abhāsi.
如是得证阿拉汉果位的具寿长老、法藏持者的导师，这位长老当日于成果已足时起身，观察自身先前的关系，以欢喜的感受表达道：“正如善良的老农夫”这偈语。
§16
16. Tattha yathāpīti opammapaṭipādanatthe nipāto. Bhaddoti sundaro thāmabalasamatthajavaparakkamādisampanno. Ājaññoti ājānīyo jātimā kāraṇākāraṇānaṃ ājānanako. So tividho usabhājañño assājañño hatthājaññoti. Tesu usabhājañño idhādhippeto. So ca kho chekakasanakicce niyutto, tenāha ‘‘naṅgalāvattanī’’ti. Naṅgalassa phālassa āvattanako, naṅgalaṃ ito cito ca āvattetvā khette kasanakoti attho. Naṅgalaṃ vā āvattayati etthāti naṅgalāvattaṃ , khette naṅgalapatho, tasmiṃ naṅgalāvattani. Gāthāsukhatthañhettha ‘‘vattanī’’ti dīghaṃ katvā vuttaṃ. Sikhīti matthake avaṭṭhānato sikhāsadisatāya sikhā, siṅgaṃ. Tadassa atthīti sikhī. Apare pana ‘‘kakudhaṃ idha ‘sikhā’ti adhippeta’’nti vadanti, ubhayathāpi padhānaṅgakittanametaṃ ‘‘sikhī’’ti. Appakasirenāti appakilamathena. Rattindivāti rattiyo divā ca, evaṃ mamaṃ appakasirena gacchantīti yojanā. Idaṃ vuttaṃ hoti – yathā ‘‘bhaddo usabhājānīyo kasane niyutto ghanatiṇamūlādikepi naṅgalapathe taṃ agaṇento appakasirena ito cito ca parivattento gacchati, yāva kasanatiṇānaṃ parissamaṃ dasseti, evaṃ mamaṃ rattindivāpi appakasireneva gacchanti atikkamantī’’ti. Tattha kāraṇamāha ‘‘sukhe laddhe nirāmise’’ti. Yasmā kāmāmisalokāmisavaṭṭāmisehi asammissaṃ santaṃ paṇītaṃ phalasamāpattisukhaṃ laddhaṃ, tasmāti attho. Paccatte cetaṃ bhummavacanaṃ yathā ‘‘vanappagumbe’’ (khu. pā. 6.13; su. ni. 236) ‘‘tena vata re vattabbe’’ti (kathā. 1) ca. Atha vā tato pabhuti rattindivā appakasirena gacchantīti vicāraṇāya āha – ‘‘sukhe laddhe nirāmise’’ti, nirāmise sukhe laddhe sati tassa laddhakālato paṭṭhāyāti attho.
16. 此处“正如”二字，为比喻修行的对待方式的开头。所谓“善良”，意指美好、坚固、有力量、有效率、迅疾等美德俱足者。“老农夫”指年长的农夫，是由出生、原因与非原因之因缘形成的农夫。农夫有三种：牛农夫、水牛农夫、大象农夫。本处所指即为牛农夫。他专职于耕作田地，故称“犁田者”。犁是用来耕地的工具。犁田者之意即耕作田地者，此处说“犁田处”即耕地路径。偈中“耕作人”之意，以长而作，称作“犁头”。“犁头”意指苗、穗状部分，以此称呼。其他说法如“喙”亦指这一部分；两说皆为主要器具标志，称为“犁头”。“破薄的泥土”称为“片泥”。昼夜行耕，昼夜均以疲劳和努力往返，此地反复耕作直至准备完毕。偈中所述旨在说明：“善良的牛农夫不断劳作不懈，耕作坚硬的土地和泥片，在细心护理中昼夜辛勤行走巡视，体现出昼夜无间的勤勉。”因缘为“获得安乐与净不足的平和”，正因远离欲天及色天及无色天的污染，得到安稳圆满与法果的快乐，故作此意。此处还引用对此地语境类似的“野蜂兴起”等喻义（见梵语著录），又作“应该如此努力耕作”，义同讲解有所展开。随后详议昼夜来回勤作之义：“安乐圆满且无不足者（干净乐者）得以后，末节时还得斋饭和法食”为其因缘含意。
Belaṭṭhasīsattheragāthāvaṇṇanā niṭṭhitā. · 贝拉踏西萨长老偈颂注释完毕。
7. Dāsakattheragāthāvaṇṇanā七、达萨咖长老偈注释
Middhīyadāti āyasmato dāsakattherassa gāthā. Kā uppatti? So kira ito ekanavute kappe anuppanne tathāgate ajitassa nāma paccekabuddhassa gandhamādanato manussapathaṃ otaritvā aññatarasmiṃ gāme piṇḍāya carantassa manoramāni ambaphalāni adāsi. So tena puññakammena devamanussesu saṃsaranto kassapassa bhagavato kāle sāsane pabbajitvā vivaṭṭūpanissayaṃ bahuṃ puññaṃ akāsi. Evaṃ kusalakammappasuto hutvā sugatito sugatiṃ upagacchanto imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatti. Dāsakotissa nāmaṃ ahosi. So anāthapiṇḍikena gahapatinā vihārapaṭijagganakamme ṭhapito sakkaccaṃ vihāraṃ paṭijagganto abhiṇhaṃ buddhadassanena dhammassavanena ca paṭiladdhasaddho pabbaji. Keci pana bhaṇanti – ‘‘ayaṃ kassapassa bhagavato kāle kulagehe nibbattitvā vayappatto aññataraṃ khīṇāsavattheraṃ upaṭṭhahanto kiñci kammaṃ kārāpetukāmo theraṃ āṇāpesi. So tena kammena amhākaṃ bhagavato kāle sāvatthiyaṃ anāthapiṇḍikassa dāsiyā kucchimhi nibbatto vayappatto seṭṭhinā vihārapaṭijaggane ṭhapito vuttanayeneva paṭiladdhasaddho ahosi. Mahāseṭṭhi tassa sīlācāraṃ ajjhāsayañca ñatvā bhujissaṃ katvā ‘yathāsukhaṃ pabbajā’ti āha. Taṃ bhikkhū pabbājesu’’nti. So pabbajitakālato paṭṭhāya kusīto hīnavīriyo hutvā na kiñci vattapaṭivattaṃ karoti, kuto samaṇadhammaṃ, kevalaṃ yāvadatthaṃ bhuñjitvā niddābahulo viharati. Dhammassavanakālepi ekaṃ koṇaṃ pavisitvā parisapariyante nisinno ghurughurupassāsī niddāyateva. Athassa bhagavā pubbūpanissayaṃ oloketvā saṃvegajananatthaṃ ‘‘middhī yadā hoti mahagghaso cā’’ti gāthaṃ abhāsi.
这是一首为具寿洒萨长老所作的偈语。此长老的由来为何？据说，在从今往前九十九劫之前曾有一位名为阿吉陀的辟支佛，他从香山下凡，行乞于某村庄，赐予美妙的果实。由此功德，他在咖萨巴佛时代出家，依止僧团修行，积累了大量善业。成为善知识，圆寂后往生上善处。此后于此佛出现时期转生于萨瓦提村名叫洒萨长老的富家。被给孤独长者家所收留，建有道场，因得闻佛陀教法而生信心，遂施囊钵入出家。有人言“他在咖萨巴佛时间转生为长老后，侍奉某位已经断尽烦恼的长老，从而有所作为。”此因缘支持其入出家的真实性。尊者因清楚此人品德与心志，嘱咐弟子们“随顺其意，自由出家”。这位长老出家之际常懈怠，怠惰无力，虽未违反比库戒律，却不认真行持出家法，则食用足够且多贪睡。于听法坐处，时常走到角落，闭目打盹。世尊察知其先行因缘，意欲激发其精进，故诵此偈激发：“勤奋之时，便远离惰病。”
§17
17. Tattha middhīti thinamiddhābhibhūto, yañhi middhaṃ abhibhavati, taṃ thinampi abhibhavateva. Yadāti yasmiṃ kāle. Mahagghasoti mahābhojano, āharahatthakaalaṃsāṭakatatthavaṭṭakakākamāsakabhuttavamitakānaṃ aññataro viya. Niddāyitāti supanasīlo. Samparivattasāyīti samparivattakaṃ samparivattakaṃ nipajjitvā ubhayenapi seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyuttoti dasseti. Nivāpapuṭṭhoti kuṇḍakādinā sūkarabhattena puṭṭho bharito. Gharasūkaro hi bālakālato paṭṭhāya posiyamāno thūlasarīrakāle gehā bahi nikkhamituṃ alabhanto heṭṭhāmañcādīsu samparivattetvā samparivattetvā sayateva. Idaṃ vuttaṃ hoti – yadā puriso middhī ca hoti mahagghaso ca nivāpapuṭṭho mahāvarāho viya aññena iriyāpathena yāpetuṃ asakkonto niddāyanasīlo samparivattasāyī, tadā so ‘‘aniccaṃ dukkhaṃ anattā’’ti tīṇi lakkhaṇāni manasikātuṃ na sakkoti. Tesaṃ amanasikārā mandapañño punappunaṃ gabbhaṃ upeti, gabbhāvāsato na parimuccatevāti. Taṃ sutvā dāsakatthero saṃvegajāto vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.51.74, 80-84) –
17. 此处“惰眠”是指因昏沉而支配身心之态，即惰眠统御之意。所谓“惰”，即在特定时间发生者；“大力士”即大食者，指诸多采集熟食、谷物、作料、鸟类、肉类等食物者中的一员。打瞌睡者即具备睡眠习惯之人。相“转圈躺卧”者，指身心皆安而卧，或在睡床或墙肚之上，相似惰眠之乐。用瓜猪等盛载猪食是“安置加盖物”。猪从小饲养，长大后无法离家，常转圈躺卧于低处或软垫之处。此偈意在说：当人惰眠之时，如大肚子猪一般，无法以他种方式入出，惰眠使其无法于三相“无常、苦、无我”生起正念。因不警觉而愚痴，轮回中生死不断。闻此偈后，洒萨长老生起强烈障碍感念，立刻安住观慧，不久证果。此偈记载于巴利语传记（apadāna）中。
‘‘Ajito nāma sambuddho, himavante vasī tadā;
“阿吉陀名正觉，诸众大地的主；
Caraṇena ca sampanno, samādhikusalo muni.
行止端正，入定圆熟的智者。”
‘‘Suvaṇṇavaṇṇe sambuddhe, āhutīnaṃ paṭiggahe;
『金色光明的正觉者』，为供养而受持礼敬；
Rathiyaṃ paṭipajjante, ambaphalamadāsahaṃ.
他们将在夜间净持戒行，甘愿忍受雨果的苦难。
‘‘Ekanavute ito kappe, yaṃ phalaṃ adadiṃ tadā;
『九十九劫以前，』当时种下此果实；
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
我不知恶趣；此果实乃布施之果。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我熄灭……』依佛法所作如此。
Arahattaṃ pana patvā thero imāya gāthāya maṃ bhagavā ovadi, ‘‘ayaṃ gāthā mayhaṃ aṅkusabhūtā’’ti tameva gāthaṃ paccudāhāsi. Tayidaṃ therassa parivattāhāranayena aññābyākaraṇaṃ jātaṃ.
长老证阿拉汉果时，世尊以这偈勉励我，称『此偈为我之钩杖』，并重申此偈。此乃长老轮转回诵时生新释义。
Dāsakattheragāthāvaṇṇanā niṭṭhitā. · 达萨咖长老偈注释完毕。
8. Siṅgālapituttheragāthāvaṇṇanā八、辛嘎拉父长老偈注释
Ahu buddhassa dāyādoti siṅgālakapituttherassa gāthā. Kā uppatti? So kira ito catunavute kappe sataraṃsiṃ nāma paccekasambuddhaṃ piṇḍāya carantaṃ disvā pasannamānaso vanditvā attano hatthagataṃ tālaphalaṃ adāsi. Tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto kassapassa bhagavato kāle manussayoniyaṃ nibbatto sāsane paṭiladdhasaddho hutvā pabbajitvā aṭṭhikasaññaṃ bhāvesi. Puna imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbattitvā vayappatto dārapariggahaṃ katvā ekaṃ puttaṃ labhitvā tassa ‘‘siṅgālako’’ti nāmaṃ akāsi. Tena naṃ siṅgālakapitāti voharanti. So aparabhāge gharabandhanaṃ pahāya sāsane pabbaji. Tassa bhagavā ajjhāsayaṃ olokento aṭṭhikasaññākammaṭṭhānaṃ adāsi. So taṃ gahetvā bhaggesu viharati susumāragire bhesakaḷāvane, athassa tasmiṃ vane adhivatthā devatā ussāhajananatthaṃ ‘‘bhāvanāphalaṃ nacirasseva hatthagataṃ karissatī’’ti imamatthaṃ aññāpadesena vibhāventī ‘‘ahu buddhassa dāyādo’’ti gāthaṃ abhāsi.
此为佛陀的传承诗，是狮子颏长老所作。其因缘何在？传说中，四十九劫以前，当时有一位名为百千的独觉者（闭塞正觉），他行乞时见此独觉者，心欢喜恭敬，便献上自己的一株椰枣。依托此善业，他生于天界，反复积累善业，如同往昔诸圣者般流转。及至咖萨巴世尊时代，他于人间出生，信顺佛陀教法，出家修习八识观（aṭṭhikasañña，骨相观念）。后来，他生于舍卫城某村家庭，渐渐长大，成家立业，取一子名曰「狮子颏」，以此名号传世。后于异地弃绝家务，出家为道。世尊注视其内意，赐予骨相观修习根本。他承受此法，在婆奇苏玛拉吉医生树林中安住。此处诸天为助其生起热忱，曾言教导其以成就禅定果位，必能获佛陀赠与，称其为“佛陀的继承者”，遂以此偈发声。
§18
18. Tattha ahūti hoti, vattamānatthe hi idaṃ atītakālavacanaṃ. Buddhassāti sabbaññubuddhassa. Dāyādoti dhammadāyādo navavidhassa lokuttaradhammadāyassa attano sammāpaṭipattiyā ādāyako gaṇhanako. Atha vā ahūti ahosi. Evaṃnāmassa buddhassa dāyādabhāve koci vibandho idāneva bhavissatīti adhippāyo. Tenāha ‘‘maññehaṃ kāmarāgaṃ so, khippameva vahissatī’’ti. Bhesakaḷāvaneti bhesakena nāma yakkhena labhitattā pariggahitattā, bhesakaḷānaṃ vā kaṭṭhādīnaṃ bahulatāya ‘‘bhesakaḷāvana’’nti laddhanāme araññe. Tassa bhikkhuno buddhassa dāyādabhāve kāraṇaṃ vadanto ‘‘kevalaṃ aṭṭhisaññāya, apharī pathaviṃ ima’’nti āha. Tattha kevalanti sakalaṃ anavasesaṃ. Aṭṭhisaññāyāti aṭṭhikabhāvanāya. Apharīti ‘‘aṭṭhī’’ti adhimuccanavasena patthari. Pathavinti attabhāvapathaviṃ. Attabhāvo hi idha ‘‘pathavī’’ti vutto ‘‘ko imaṃ pathaviṃ viccessatī’’tiādīsu viya. Maññehanti maññe ahaṃ. ‘‘Maññāha’’ntipi pāṭho. Soti so bhikkhu. Khippameva nacirasseva kāmarāgaṃ pahissati pajahissatīti maññe. Kasmā? Aṭṭhikasaññāya kāmarāgassa ujupaṭipakkhabhāvato. Idaṃ vuttaṃ hoti – yo ekasmiṃ padese laddhāya atthikasaññāya sakalaṃ attano sabbesaṃ vā attabhāvaṃ ‘‘aṭṭhī’’tveva pharitvā ṭhito, so bhikkhu taṃ aṭṭhikajhānaṃ pādakaṃ katvā vipassanto nacireneva anāgāmimaggena kāmarāgaṃ , sabbaṃ vā kāmanaṭṭhena ‘‘kāmo’’, rañjanaṭṭhena ‘‘rāgo’’ti ca laddhanāmaṃ taṇhaṃ aggamaggena pajahissatīti. Imaṃ gāthaṃ sutvā so thero ‘‘ayaṃ devatā mayhaṃ ussāhajananatthaṃ evamāhā’’ti appaṭivānavīriyaṃ adhiṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.85-90) –
第十八处说，这里“有”（ahu）字为过去时语，指向已成过去的事。世尊无所不知，称为佛，意为全面明了一切。因此“继承者”意指九种超世法的承受者，由自身正当修行而获得。又有“一切义”（ahu）用法，谓当今仍无障碍者，乃至预言“我知其将速灭贪欲”。婆奇苏玛拉吉的林中，因得一名“婆奇苏玛拉”的木名而得名。此处指其地为鬼神驻处，因盛产木材称为婆奇苏玛拉林。论及比库作为佛教继承者的缘由，是仅凭骨相观照，称此地为阿错（完全）骨相。此处“阿错”意指完全无余，也即此处的“骨相观”修习基础。骨头（aṭṭhi）指出骨质构造，称为“地”喻骨的实相。言“我以为”，即“我念为”，修行者言“快将断除贪欲”。因骨相观修习能使贪欲迅速消灭。言此义者为：得某处骨相观的修行者，将自我全体相貌观照为“骨”，立定身心，于此禅定基础上洞察，必然能断除贪欲及诸欲爱、喜乐，即“贪”“爱”之名皆消灭。听闻此偈，该长老心生法喜，生发勤精进，增长观智，终得阿拉汉果证。此事载于《传记集》（apadāna）中（典籍 Thera 2.51.85-90）。
‘‘Sataraṃsī nāma bhagavā, sayambhū aparājito;
“名为百千，世尊自觉无敌；
Vivekā uṭṭhahitvāna, gocarāyābhinikkhami.
弃绝俗世荣利，独自远离鸠杖。”
‘‘Phalahattho ahaṃ disvā, upagacchiṃ narāsabhaṃ;
“获果成果用手，见此施主丽人；
Pasannacitto sumano, tālaphalamadāsahaṃ.
欢喜心生欣悦，献上椰枣恩宠。”
‘‘Catunnavutito kappe, yaṃ phalaṃ adadiṃ tadā;
「四十九劫以前，我曾得此果；
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
我不识恶趣，这果是授予善果之果报。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼被我熄灭……如是，成就世尊教法。」
Arahattaṃ pana patvā tāya devatāya vuttavacanaṃ patimānento tameva gāthaṃ udānavasena abhāsi. Tadevassa therassa aññābyākaraṇaṃ ahosīti.
既得阿拉汉果，因信奉此天之所说而欣悦，遂如《优陀那经》偈言所示宣说。由此，该长老无他释义。
Siṅgālapituttheragāthāvaṇṇanā niṭṭhitā. · 辛嘎拉父长老偈注释完毕。
9. Kulattheragāthāvaṇṇanā九、库拉长老偈注释
Udakañhi nayantīti āyasmato kulattherassa gāthā. Kā uppatti? Ayaṃ kira thero pubbepi vivaṭṭūpanissayaṃ bahuṃ kusalaṃ upacinitvā adhikārasampanno vipassiṃ bhagavantaṃ ākāse gacchantaṃ disvā pasannamānaso nāḷikeraphalaṃ dātukāmo aṭṭhāsi. Satthā tassa cittaṃ ñatvā otaritvā paṭiggaṇhi. So ativiya pasannacitto hutvā teneva saddhāpaṭilābhena satthāraṃ upasaṅkamitvā pabbajjaṃ yāci, satthā aññataraṃ bhikkhuṃ āṇāpesi – ‘‘imaṃ purisaṃ pabbājehī’’ti. So pabbajitvā laddhūpasampado samaṇadhammaṃ katvā tato cuto chapi buddhantarāni devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti. Kulotissa nāmaṃ ahosi. So vayappatto sāsane laddhappasādo bhagavato santike pabbajitvā vikkhepabahulatāya visesaṃ nibbattetuṃ nāsakkhi. Athekadivasaṃ gāmaṃ piṇḍāya pavisanto antarāmagge bhūmiṃ khaṇitvā udakavāhakaṃ katvā icchiticchitaṭṭhāne udakaṃ nente purise disvā taṃ sallakkhetvā gāmaṃ paviṭṭho aññataraṃ usukāraṃ usudaṇḍakaṃ usuyante pakkhipitvā akkhikoṭiyā oloketvā ujuṃ karontaṃ disvā tampi sallakkhetvā gacchanto purato gantvā araneminābhiādike rathacakkāvayave tacchante tacchake disvā tampi sallakkhetvā vihāraṃ pavisitvā katabhattakicco pattacīvaraṃ paṭisāmetvā divāvihāre nisinno attanā diṭṭhanimittāni upamābhāvena gahetvā attano cittadamane upanento ‘‘acetanaṃ udakampi manussā icchikicchitaṭṭhānaṃ nayanti tathā acetanaṃ vaṅkampi saradaṇḍaṃ upāyena namento ujuṃ karonti , tathā acetanaṃ kaṭṭhakaḷiṅgarādiṃ tacchakā nemiādivasena vaṅkaṃ ujuñca karonti. Atha kasmā ahaṃ sakacittaṃ ujuṃ na karissāmī’’ti cintetvā vipassanaṃ paṭṭhapetvā ghaṭento vāyamanto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.51.91-99) –
《水行者》偈，是说尊者库拉长老。其起因：此长老前世多因涂污之缘，积聚功德充足，具足成就，见清净无垢、心悦诚服之正遍知世尊于虚空中飞行，怀善愿献椰子果。佛知其心以受之。彼乃心极清净，因此得信，又由此信近前世尊乞求出家。佛遣一比库迎请：「请使此人出家。」长老出家后，修成具足出家庄严，之后又历经诸佛世间，于此佛出世时生于释家族，名库罗提萨。年老时，闻佛教法已得正果。出家得许，因散乱多难生特殊经历。一日入村乞食，途中过田挖地，担水至所欲处，见有人欲倾水，示意应指明。他被人标记后入村，又见他人举毒箭，注视比库直前行。他亦被标记，入寺院得食后，取衣受具足。白天闲坐，凭借所见所闻以此为喻自制心：「无生命之水，人于欲地所引；同样无意识之弯曲棍，顺势致直；又弯曲之刀及车轴随习惯而转弯。今我当为何而不立于正？」遂发观，精进修行。不久即至阿拉汉果。经《阿巴丹》载（apa. thera 2.51.91-99）言：
‘‘Nagare bandhumatiyā, ārāmiko ahaṃ tadā;
「昔我居城中，名为班杜玛提，时为林中修行者。」
Addasaṃ virajaṃ buddhaṃ, gacchantaṃ anilañjase.
见到了清净的佛陀，正在清凉的风中行走。
‘‘Nāḷikeraphalaṃ gayha, buddhaseṭṭhassadāsahaṃ;
『我持拿椰子果，献给佛中尊者；','645':'他安然立于空中，请接纳我这大贤者。','646':'为我带来财富的增长，显现见法的安乐；','647':'将果报献与佛陀，心意清净安详。','648':'于是获得喜悦，广大且最殊胜的安乐。
Ākāse ṭhitako santo, paṭiggaṇhi mahāyaso.
彼大名称者，立于空中，受取之。
‘‘Vittisañjanano mayhaṃ, diṭṭhadhammasukhāvaho;
『令我欢喜、带来现法乐者』——
Phalaṃ buddhassa datvāna, vippasannena cetasā.
以清净之心，将果实供养佛陀。
‘‘Adhigacchiṃ tadā pītiṃ, vipulañca sukhuttamaṃ;
『当时，我证得了广大而至高无上的喜与乐』——
Uppajjateva ratanaṃ, nibbattassa tahiṃ tahiṃ.
宝珠确实会显现，然而涅槃却无处不在。
‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;
『百千万劫之前，我曾经获得那个果报，
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
那是因为我未曾了知恶趣之苦，这正是布施所得的结果。
‘‘Dibbacakkhu visuddhaṃ me, samādhikusalo ahaṃ;
我具足天眼纯净，善于禅定，
Abhiññāpāramippatto, phaladānassidaṃ phalaṃ.
并已证得神通超越，这也是布施所得的果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我能除却烦恼……如此……已完成世尊教法。』
Evaṃ yāni nimittāni aṅkuse katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi, tehi saddhiṃ attano cittadamanaṃ saṃsanditvā aññaṃ byākaronto ‘‘udakañhi nayanti nettikā’’ti gāthaṃ abhāsi.
如是修习种种相状后，持戒精进观察增长，达至阿拉汉果位。彼等同时约束自身心念，止息他心，作如是说偈：『有水可引导，草叶随之摇曳。』
§19
19. Tattha udakaṃ hīti hi-saddo nipātamattaṃ. Nayantīti pathaviyā taṃ taṃ thalaṭṭhānaṃ khaṇitvā ninnaṭṭhānaṃ pūretvā mātikaṃ vā katvā rukkhadoṇiṃ vā ṭhapetvā attano icchiticchitaṭṭhānaṃ nenti. Tathā te nentīti nettikā. Tejananti kaṇḍaṃ. Idaṃ vuttaṃ hoti – nettikā attano ruciyā icchiticchitaṭṭhānaṃ udakaṃ nayanti, usukārāpi tāpetvā tejanaṃ namayanti ujuṃ karonti. Namanavasena tacchakā nemiādīnaṃ atthāya tacchantā dāruṃ namayanti attano ruciyā ujuṃ vā vaṅkaṃ vā karonti. Evaṃ ettakaṃ ārammaṇaṃ katvā subbatā yathāsamādinnena sīlādinā sundaravatā dhīrā sotāpattimaggādīnaṃ uppādentā attānaṃ damenti, arahattaṃ pana pattesu ekantadantā nāma hontīti.
19. 此处的“水”一词，仅止于词汇层面谓之“水”，所谓引领，是指水流穿过土地各个地面沟壑低洼之处，填满凹地，或筑堤埋土，或种植树木等，遂引至自己所愿所在。此种引领即被称为“导引”。“燃烧”则是指枯枝枯叶等会燃烧。经文中指——“导引”即如其所好，自行引领水流至所欲之地，而风吹动时，若遇枝干，则吹折、压伏枯枝，使其弹性、刚直改变。风力则像车轮轧过般按压木材，使其呈现直或弯曲形状。修习者能如是砥砺心念，使品行纯正，正如精进修习圣道诸法的智者们，终得初果入流果径，终究坚忍持戒，而当然成就阿拉汉果位，不再动念妄心。
Kulattheragāthāvaṇṇanā niṭṭhitā. · 库拉长老偈注释完毕。
10. Ajitattheragāthāvaṇṇanā10. 阿基德长老偈注释
Maraṇe me bhayaṃ natthīti āyasmato ajitattherassa gāthā. Kā uppatti? So kira ekanavute kappe vipassiṃ bhagavantaṃ passitvā pasannacitto kapitthaphalaṃ adāsi. Tato parampi taṃ taṃ puññaṃ katvā devamanussesu saṃsaranto imasmiṃ kappe anuppanne eva amhākaṃ satthari sāvatthiyaṃ mahākosalarañño aggāsaniyassa brāhmaṇassa putto hutvā nibbatti. Tassa ajitoti nāmaṃ ahosi. Tasmiñca samaye sāvatthivāsī bāvarī nāma brāhmaṇo tīhi mahāpurisalakkhaṇehi samannāgato tiṇṇaṃ vedānaṃ pāragū sāvatthito nikkhamitvā tāpasapabbajjaṃ pabbajitvā godhāvarītīre kapitthārāme vasati. Atha ajito tassa santike pabbajito atthakāmāya devatāya coditena bāvarinā satthu santikaṃ pesito tissametteyyādīhi saddhiṃ bhagavantaṃ upasaṅkamitvā manasāva pañhe pucchitvā tesu vissajjitesu pasannacitto satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.7-11) –
“死无所惧”是长老阿季陀的偈语。此话从何而来？传说过往九十二劫中，修习正觉佛陀曾以欢喜心，奉献柑蒂果，后来多生行善，生于天人与人中。在本劫尚未出世之时，于释迦族中诞生，国号为大拘尸那罗，王舍城为都，诞生于一富有婆罗门之家子嗣，名为阿季陀。那时沙瓦提城住有婆罗门巴瓦里，具三大人之相，能通三识，离欲出家，以苦行求道，住甘蔗树林之柑蒂果园。阿季陀于彼处出家，因慈愍众生，受诸天使引导，伴随婆罗门巴瓦里等同至佛前，心怀疑惑询问得解，欢心受教，止息烦恼，开始依止法门，增长内观禅定，证得阿拉汉果。此事载于《阿陀经录》(apa. thera 2.52.7-11)中，如是具载：
‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;
『正觉者身披金色光辉，受持牺牲供养，』
Rathiyaṃ paṭipajjantaṃ, kapitthaṃ adadiṃ phalaṃ.
『每日遵行行法，奉献柑蒂果实。』
‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ dadā;
『九十二劫以来，吾曾多次供献此果。』
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
我不认识恶趣，这果报的给与就是此果。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被熄灭于我……如是……于世尊教法中所作』。
Arahattaṃ pana patto sīhanādaṃ nadanto ‘‘maraṇe me bhayaṃ natthī’’ti gāthaṃ abhāsi.
然而，得到了阿拉汉果德者，发出狮子吼，言『我于死无惧』，此偈语显现。
§20
20. Tattha maraṇeti maraṇanimittaṃ maraṇahetu. Meti mayhaṃ, bhayaṃ natthi ucchinnabhavamūlatāya parikkhīṇajātikattā . Anucchinnabhavamūlānañhi ‘‘kīdisī nu kho mayhaṃ āyatiṃ uppattī’’ti maraṇato bhayaṃ bhaveyya. Nikantīti apekkhā taṇhā, sā natthi jīvite suparimadditasaṅkhāratāya upādānakkhandhānaṃ dukkhāsārakādibhāvena suṭṭhu upaṭṭhahanato. Evaṃbhūto cāhaṃ sandehaṃ sarīraṃ, sakaṃ vā dehaṃ dehasaṅkhātaṃ dukkhabhāraṃ nikkhipissāmi chaḍḍessāmi, nikkhipanto ca ‘‘‘iminā sarīrakena sādhetabbaṃ sādhitaṃ, idāni taṃ ekaṃsena chaḍḍanīyamevā’ti paññāvepullappattiyā sampajāno sativepullappattiyā paṭissato nikkhipissāmī’’ti. Imaṃ pana gāthaṃ vatvā thero jhānaṃ samāpajjitvā tadanantaraṃ parinibbāyīti.
二十。此中文中『死亡』是指死亡缘由，是死亡因缘。『我认为，对于灭除根本无明和灭除再生的状态，不存在恐惧』。因为无明断尽，故无死亡恐惧。『岂不知我今后将来生起何等？』众生因无生命的断尽而对死亡生起恐惧。终极者即是所待，渴爱无存，且生命中未生养老诸蕴已被善护，无取熏习停息，能善调护。由此生起疑惑：吾将舍弃此身或所执于色身之苦重，舍离此苦体。因智慧增长、正念增长所知，先舍弃是身体，通过正念正智、对色身之理解清晰，乃可舍弃。说此偈后，长老入禅定，之后般涅槃。
Ajitattheragāthāvaṇṇanā niṭṭhitā. · 阿基德长老偈注释完毕。
Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品注释完毕。
3. Tatiyavaggo
三。第三品
1. Nigrodhattheragāthāvaṇṇanā1. 尼果德长老偈注释
Nāhaṃbhayassa bhāyāmīti āyasmato nigrodhattherassa gāthā. Kā uppatti? Ayaṃ kira ito aṭṭhārase kappasate brāhmaṇamahāsālakule nibbattitvā vayappatto kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā gharabandhanaṃ pahāya araññāyatanaṃ pavisitvā aññatarasmiṃ sālavane paṇṇasālaṃ katvā tāpasapabbajaṃ pabbajitvā vanamūlaphalāhāro vasati. Tena samayena piyadassī nāma sammāsambuddho loke uppajjitvā sadevakassa lokassa dhammāmatavassena kilesasantāpaṃ nibbāpento ekadivasaṃ tāpase anukampāya taṃ sālavanaṃ pavisitvā nirodhasamāpattiṃ samāpanno. Tāpaso vanamūlaphalatthāya gacchanto bhagavantaṃ disvā pasannamānaso pupphitasāladaṇḍasākhāyo gahetvā sālamaṇḍapaṃ katvā taṃ sabbatthakameva sālapupphehi sañchādetvā bhagavantaṃ vanditvā pītisomanassavaseneva āhāratthāyapi agantvā namassamāno aṭṭhāsi. Satthā nirodhato vuṭṭhāya tassa anukampāya ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi, ‘‘bhikkhusaṅghepi cittaṃ pasādessatī’’ti. Tāvadeva bhikkhusaṅgho āgato. So bhikkhusaṅghampi disvā pasannamānaso vanditvā añjaliṃ paggayha aṭṭhāsi. Satthā sitassa pātukaraṇāpadesena tassa bhāviniṃ sampattiṃ pakāsento dhammaṃ kathetvā pakkāmi saddhiṃ bhikkhusaṅghena. So tena puññakammena devamanussesuyeva saṃsaranto vivaṭṭūpanissayaṃ bahuṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālakule nibbatti, nigrodhotissa nāmaṃ ahosi. So jetavanapaṭiggahaṇadivase buddhānubhāvadassanena sañjātappasādo pabbajitvā vipassanaṃ ārabhitvā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.49.190-220) –
『我无恐惧故无畏』，这是长老尼戛罗多所说之偈。如何发生？此人于十八世前生，出生于婆罗门大沙罗家族，老年后见欲乐之患及出家方便，弃家入林，于一处婆罗树林中建造五十间房舍，剃除烦恼，出家修苦行，以林中果实为食。时，世尊名曰辟支佛，出生于世间，调伏烦恼之热恼，在一天，为慈悲进入此婆罗树林，得定灭尽。苦行行者见佛，心欢喜，执花枝作凉亭，遍撒婆罗树花，礼拜佛，供养以安乐喜悦，恭敬起立。佛从定起，念及此，念『比库僧团应来』，又念『僧团亦当心欢喜』。于是僧团至，彼苦行者见僧，心欢喜，礼敬合掌起立。佛为其说法，为使其开悟，明示成就道理，然佛经过功德力遍游人天，驱除烦恼，乃于世尊出现之时，生于沙瓦提婆罗门大家族，名为尼戛罗多。其于祇树给孤独园设立时，因见佛神迹生起信心，遂出家修行内观禅定。不久成就具足六通。此乃《阿陀婆那》经（apa. thera 2.49.190-220）中所述。
‘‘Ajjhogāhetvā sālavanaṃ, sukato assamo mama;
我离开了阿阇耶，来到沙罗林中，我的内心安住于此；
Sālapupphehi sañchanno, vasāmi vipine tadā.
被沙罗花覆盖，我当时栖居在那林中。
‘‘Piyadassī ca bhagavā, sayambhū aggapuggalo;
慈悲的世尊，是自觉第一圣人；
Vivekakāmo sambuddho, sālavanamupāgami.
渴望清净，觉悟正觉者，来到这沙罗林中。
‘‘Assamā abhinikkhamma, pavanaṃ agamāsahaṃ;
我离开阿阇耶，风吹拂时我到来；
Mūlaphalaṃ gavesanto, āhindāmi vane tadā.
在林中寻找沙罗树的果实，当时我入林行走。
‘‘Tatthaddasāsiṃ sambuddhaṃ, piyadassiṃ mahāyasaṃ;
『我曾亲见正觉者，慈眼视众生，大威德者；』
Sunisinnaṃ samāpannaṃ, virocantaṃ mahāvane.
『已成圆满圣慧，光明遍照大林中。』
‘‘Catudaṇḍe ṭhapetvāna, buddhassa uparī ahaṃ;
『我在四柱之间竖立，置于佛陀之上；』
Maṇḍapaṃ sukataṃ katvā, sālapupphehi chādayiṃ.
『建造雅致的亭阁，用栎花繁茂之枝覆盖。』
‘‘Sattāhaṃ dhārayitvāna, maṇḍapaṃ sālachāditaṃ;
『维持此亭七个周，栎枝覆顶成荫；』
Tattha cittaṃ pasādetvā, buddhaseṭṭhamavandahaṃ.
『在那里安放心意，恭敬顶礼至高佛陀。』
‘‘Bhagavā tamhi samaye, vuṭṭhahitvā samādhito;
世尊于彼时，当即起立，入于禅定状态之中；
Yugamattaṃ pekkhamāno, nisīdi purisuttamo.
端正专注凝视，如至尊男子而坐。
‘‘Sāvako varuṇo nāma, piyadassissa satthuno;
其时弟子中名为伐楼那者，携诸百千众，至导首所。
Vasīsatasahassehi, upagacchi vināyakaṃ.
伐楼那者与众人，恭敬前往至为引导者。
‘‘Piyadassī ca bhagavā, lokajeṭṭho narāsabho;
当时世尊，世间尊长，众生之主，伟大神骏之王；
Bhikkhusaṅghe nisīditvā, sitaṃ pātukarī jino.
端坐于比库众中，庄严淨凉，常为护持圣者。
‘‘Anuruddho upaṭṭhāko, piyadassissa satthuno;
阿努儒达是尊者果德玛世尊的侍者；
Ekaṃsaṃ cīvaraṃ katvā, apucchittha mahāmuniṃ.
我用一整块袈裟遮盖，未曾向大圣请教。
‘‘Ko nu kho bhagavā hetu, sitakammassa satthuno;
世尊啊，请问为何世尊在寒冷的季节，
Kāraṇe vijjamānamhi, satthā pātukare sitaṃ.
于寒冷的天气中，仍能护持寒冷？
‘‘Sattāhaṃ sālacchadanaṃ, yo me dhāresi māṇavo;
有一位童子为我遮蔽雨盖维持了七天，
Tassa kammaṃ saritvāna, sitaṃ pātukariṃ ahaṃ.
我经过他的行为，护持这寒冷。
‘‘Anokāsaṃ na passāmi, yattha puññaṃ vipaccati;
「我未曾见过空隙，何处善业能够败坏；
Devaloke manusse vā, okāsova na sammati.
无论天界人间，如同空隙亦不会聚集。」
‘‘Devaloke vasantassa, puññakammasamaṅgino;
「天界居住者，善业俱足者；
Yāvatā parisā tassa, sālacchannā bhavissati.
其周围弟子群众，必定遍覆树荫。
‘‘Tattha dibbehi naccehi, gītehi vāditehi ca;
其中众天神以舞蹈、歌唱、乐器演奏，
Ramissati sadā santo, puññakammasamāhito.
常随善业集聚者，常获安乐。」
‘‘Yāvatā parisā tassa, gandhagandhī bhavissati;
「只要彼众会存在，必当有芬芳异香；
Sālassa pupphavasso ca, pavassissati tāvade.
若如鹑柏之花雨，亦当随之绵绵降落。」
‘‘Tato cutoyaṃ manujo, mānusaṃ āgamissati;
「于是此人类终将逝去，
Idhāpi sālacchadanaṃ, sabbakālaṃ dharissati.
但于此间鹑柏树荫常久长存，时刻不离。」
‘‘Idha naccañca gītañca, sammatāḷasamāhitaṃ;
「此处舞乐歌唱，皆为悦耳和谐之声，
Parivāressanti maṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.
恒常围绕于我，奉此以为礼佛之果。」
‘‘Uggacchante ca sūriye, sālavassaṃ pavassate;
太阳升起之时，降临娑罗树雨；
Puññakammena saṃyuttaṃ, vassate sabbakālikaṃ.
与善业相应，时常降临于彼时节。
‘‘Aṭṭhārase kappasate, okkākakulasambhavo;
于第十八劫后，出自鹰鹫家族；
Gotamo nāma nāmena, satthā loke bhavissati.
名为果德玛者，将成为世间导师。
‘‘Tassa dhamme sudāyādo, oraso dhammanimmito;
其法蕴含完善智慧，为法的因缘；
Sabbāsave pariññāya, nibbāyissatināsavo.
以断除一切烦恼，必入无漏涅槃。
‘‘Dhammaṃ abhisamentassa, sālacchannaṃ bhavissati;
『法』者，犹如被油浸湿一般，必成如芦席覆盖之物；
Citake jhāyamānassa, chadanaṃ tattha hessati.
心念入定者，则法在彼处如覆盖物一般存在。
‘‘Vipākaṃ kittayitvāna, piyadassī mahāmuni;
彼称扬果报者，尊贵明见的大圣，
Parisāya dhammaṃ desesi, tappento dhammavuṭṭhiyā.
向众会宣说法，因热诚而弘扬法义。
‘‘Tiṃsakappāni devesu, devarajjamakārayiṃ;
我曾获天帝赐予三十个劫中之诸天王位；
Saṭṭhi ca sattakkhattuñca, cakkavattī ahosahaṃ.
又历六十又七十年，成为世界之主。
‘‘Devalokā idhāgantvā, labhāmi vipulaṃ sukhaṃ;
『天界者』到此而来，我获得广大安乐。
Idhāpi sālacchadanaṃ, maṇḍapassa idaṃ phalaṃ.
即使此处是以树叶为盖的大厅，也得此果报。
‘‘Ayaṃ pacchimako mayhaṃ, carimo vattate bhavo;
『未来世界』之为我乃最后存在。
Idhāpi sālacchadanaṃ, hessati sabbakālikaṃ.
即使此处是以树叶为盖，亦当为常恒。
‘‘Mahāmuniṃ tosayitvā, gotamaṃ sakyapuṅgavaṃ;
我令大圣欢喜，即果德玛，释族贵者。
Pattomhi acalaṃ ṭhānaṃ, hitvā jayaparājayaṃ.
我获得不动安住，舍弃胜败得失。
‘‘Aṭṭhārase kappasate, yaṃ buddhamabhipūjayiṃ;
“在第十八个劫中，我曾供养佛陀；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不知恶趣为苦，此佛供养乃得此果报。
‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;
烦恼已消灭于我，所有存在皆断除；
Nāgova bandhanaṃ chetvā, viharāmi anāsavo.
如龙斩断束缚，我无染着而行。
‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;
我实得迎接来到，佛陀至尊身边；
Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.
三种智已悉具足，佛法已被我完成。”
‘‘Paṭisambhidā catasso, vimokkhāpi ca aṭṭhime;
「智慧分为四，解脱当为第八。」
Chaḷabhiññā sacchikatā, kataṃ buddhassa sāsana’’nti.
「六通真实证得，成就佛陀教法。」
Evaṃ pana chaḷabhiñño hutvā phalasukhena vītināmento sāsanassa niyyānikabhāvavibhāvanatthaṃ aññābyākaraṇavasena ‘‘nāhaṃ bhayassa bhāyāmī’’ti gāthaṃ abhāsi.
如是，彼具足六通之人，因获果乐而心安，便为宣说教法解脱义理，不以他义解释，称『我无怖畏』之偈。
§21
21. Tattha bhāyanti etasmāti bhayaṃ, jātijarādi. Bhayassāti nissakke sāmivacanaṃ, bhayato bhāyitabbanimittaṃ jātijarāmaraṇādinā hetunā nāhaṃ bhāyāmīti attho. Tattha kāraṇamāha ‘‘satthā no amatassa kovido’’ti. Amhākaṃ satthā amate kusalo veneyyānaṃ amatadāne cheko. Yattha bhayaṃ nāvatiṭṭhatīti yasmiṃ nibbāne yathāvuttaṃ bhayaṃ na tiṭṭhati okāsaṃ na labhati. Tenāti tato nibbānato. Vajantīti abhayaṭṭhānameva gacchanti. Nibbānañhi abhayaṭṭhānaṃ nāma. Kena pana vajantīti āha ‘‘maggena vajanti bhikkhavo’’ti, aṭṭhaṅgikena ariyamaggena satthu ovādakaraṇā bhikkhū saṃsāre bhayassa ikkhanakāti attho. Yatthāti vā yaṃ nimittaṃ yassa ariyamaggassa adhigamahetu attānuvādādikaṃ pañcavīsatividhampi bhayaṃ nāvatiṭṭhati patiṭṭhaṃ na labhati, tena ariyena maggena vajanti abhayaṭṭhānaṃ satthu sāsane bhikkhū, tena maggena ahampi gato, tasmā nāhaṃ bhayassa bhāyāmīti thero aññaṃ byākāsi.
此处所谓之怖畏，是指由生死老死等所生之恐怖。所谓怖畏，乃因缘相连之害怕。怖畏之所缘起，是生死老死等因缘，不应有所畏惧者。祖师曾说：「我师乃智慧者，了知不死。」意在表明无死者之见，智慧能鉴别世间生死因缘。惧怖不恒存，指谓涅槃中依教所说，怖畏不存，无空处得安稳。故曰：「自涅槃而来。」说法者所缘为无怖畏处，故涅槃被名为无怖畏所。有所行故曰「乘」：言比库依八正道乘此涅槃法，于如来所说之教，断灭生死怖畏。又说「所缘」即所依，谓依此圣道法因，四圣谛义等，即有二十五种怖畏皆不存者，乘此圣道至无怖畏处，比库依此法乘去。如此乘者，老比库亦经历之，故长老另作释说。
Nigrodhattheragāthāvaṇṇanā niṭṭhitā. · 尼果德长老偈注释完毕。
2. Cittakattheragāthāvaṇṇanā2. 吉德咖长老偈注释
Nīlāsugīvāti āyasmato cittakattherassa gāthā. Kā uppatti? So kira padumuttarabuddhakālato paṭṭhāya vivaṭṭūpanissayaṃ kusalaṃ ācinanto ito ekanavute kappe manussayoniyaṃ nibbattitvā viññuttaṃ patto vipassiṃ bhagavantaṃ passitvā pasannamānaso pupphehi pūjaṃ katvā vanditvā ‘‘santadhammena nāma ettha bhavitabba’’nti satthari nibbāne ca adhimucci. So tena puññakammena tato cuto tāvatiṃsabhavane nibbatto aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti cittako nāma nāmena. So bhagavati rājagahaṃ gantvā veḷuvane viharante satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā araññāyatanaṃ pavisitvā bhāvanānuyutto jhānaṃ nibbattetvā jhānapādakaṃ vipassanaṃ vaḍḍhetvā nacireneva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.1-7) –
「尼罗苏祇」者，为长老吉达所作偈。其因何起？彼于莲师时代，于一处依开示中勤修善法，于过去九十劫中于人道中诞生出家，本业已断，见证净现世尊，怀柔净心，以鲜花供奉礼敬，称言『由正法之故，此处当成圣境』，于师入涅槃时得乐解脱。彼依此善业感果，后世生于忉利天中，复次以福德往返于天人中流转。迨至佛陀再兴世教时代，生于象王宫中，婆罗门之子，名为吉达。彼往王舍城，住于竹林中，亲近圣师，闻法坚信而出家，摄持善行业处，入深林幽处修习，专注禅定，得成禅果，修增观慧。未久即证阿拉汉果。由此缘故，经偈中说——
‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;
「如手灯燃亮，于山巅而坐」；
Addasaṃ virajaṃ buddhaṃ, vipassiṃ lokanāyakaṃ.
我见到了清净无染的佛陀，见到了世间的导师毗婆尸佛。
‘‘Tīṇi kiṅkaṇipupphāni, paggayha abhiropayiṃ;
我采撷了三朵金刚花，恭敬地奉献给佛陀；
Sambuddhaṃ abhipūjetvā, gacchāmi dakkhiṇāmukho.
顶礼正觉者之后，我将向南方步行前行。
‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;
以此善业和殷勤的心志，
Jahitvā mānusaṃ dehaṃ, tāvatiṃsaṃ agacchahaṃ.
舍弃了人身肉体，我往十方天界中那些天众所居的三十三天去。
‘‘Ekanavute ito kappe, yaṃ buddhamabhipūjayiṃ;
自一百八十劫以前，我曾顶礼过这世尊。
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不知恶趣的果报，唯此佛供养乃得此果。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼已被熄灭于我……诸佛的教法已受持。”
Arahattaṃ pana patvā satthāraṃ vandituṃ rājagahaṃ upagato tattha bhikkhūhi ‘‘kiṃ, āvuso, araññe appamatto vihāsī’’ti puṭṭho attano appamādavihāranivedanena aññaṃ byākaronto ‘‘nīlāsugīvā’’ti gāthaṃ abhāsi.
比库到达王舍城，欲礼敬圣者。众比库问：“比库1，比库们，汝在森林中精进修行耶？”答以自己精进修行之法，还以偈曰“蓝羽鸟歌”。
§22
22. Tattha nīlāsugīvāti nīlasugīvā, gāthāsukhatthañhettha dīgho kato, rājivantatāya sundarāya gīvāya samannāgatoti attho. Te yebhuyyena ca nīlavaṇṇatāya nīlā. Sobhanakaṇṭhatāya sugīvā. Sikhinoti matthake jātāya sikhāya sassirikabhāvena sikhino. Morāti mayūrā. Kārambhiyanti kārambarukkhe. Kārambhiyanti vā tassa vanassa nāmaṃ. Tasmā kārambhiyanti kārambhanāmake vaneti attho. Abhinadantīti pāvussakāle meghagajjitaṃ sutvā kekāsaddaṃ karontā utusampadāsiddhena sarena haṃsādike abhibhavantā viya nadanti. Teti te morā. Sītavātakīḷitāti sītena meghavātena sañjātakīḷitā madhuravassitaṃ vassantā. Suttanti bhattasammadavinodanatthaṃ sayitaṃ, kāyakilamathapaṭipassambhanāya vā anuññātavelāyaṃ supantaṃ. Jhāyanti samathavipassanājhānehi jhāyanasīlaṃ bhāvanānuyuttaṃ. Nibodhentīti pabodhenti. ‘‘Imepi nāma niddaṃ anupagantvā jāgarantā attanā kattabbaṃ karonti, kimaṅgaṃ panāha’’nti evaṃ sampajaññuppādanena sayanato vuṭṭhāpentīti adhippāyo.
此“蓝羽鸟歌”者，谓蓝色且羽毛美丽，歌声悦耳。焉得此名？因其羽色似蓝，色净华美，称之为‘蓝羽鸟’。其冠羽似火焰，羽毛闪耀光华，故有冠羽。此鸟名曰孔雀，如孔雀起舞于火焰树枝。火焰树名‘火焰树’，故此称‘火焰鸟’。其鸣声如雷电击，成群嬉戏如天鹅欢跃，名为孔雀群。历经凉风、云雨伴随，生活安乐。睡时放心于正确饱食后，调伏身心勤修戒定慧禅。悟已，若人卧不闷睡，清醒自作应修之事，然何所怨哉？如此明了而起身。盖所言之意也。
Cittakattheragāthāvaṇṇanā niṭṭhitā. · 吉德长老偈注释完毕。
3. Gosālattheragāthāvaṇṇanā3. 果萨喇长老偈注释
Ahaṃ kho veḷugumbasminti āyasmato gosālattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ kusalaṃ ācinanto ito ekanavute kappe aññatarasmiṃ pabbate rukkhasākhāyaṃ olambamānaṃ paccekabuddhassa paṃsukūlacīvaraṃ disvā ‘‘arahaddhajo vatāya’’nti pasannacitto pupphehi pūjehi. So tena puññakammena tāvatiṃsabhavane nibbatto . Tato paṭṭhāya devamanussesuyeva saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe ibbhakule nibbatto gosālo nāma nāmena. Soṇena pana koṭikaṇṇena kataparicayattā tassa pabbajitabhāvaṃ sutvā ‘‘sopi nāma mahāvibhavo pabbajissati , kimaṅgaṃ panāha’’nti sañjātasaṃvego bhagavato santike pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā sappāyaṃ vasanaṭṭhānaṃ gavesanto attano jātagāmassa avidūre ekasmiṃ sānupabbate vihāsi. Tassa mātā divase divase bhikkhaṃ deti. Athekadivasaṃ gāmaṃ piṇḍāya paviṭṭhassa mātā madhusakkharābhisaṅkhataṃ pāyāsaṃ adāsi. So taṃ gahetvā tassa pabbatassa chāyāyaṃ aññatarassa veḷugumbassa mūle nisīditvā paribhuñjitvā dhovitapattapāṇī vipassanaṃ ārabhi. Bhojanasappāyalābhena kāyacittānaṃ kallatāya samāhito udayabbayañāṇādike tikkhe sūre vahante appakasireneva vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā bhāvanaṃ matthakaṃ pāpento saha paṭisambhidāhi arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.50.8-14) –
我此偈出自比库维卢古姆巴，长老耶舍萨。起因何者？彼缘以先佛所行之大事迹，修习清净善行，历九百余劫，某时于一山树上见一辟支佛尘堆衣，心悦发愿为阿拉汉子。因此功德，生天宫享乐三十余劫。后降生人间，当时名为耶舍，觉悟时闻一比库索那·拘谛，识其出家之志，生大慕欲，近佛闻法后出家，修善法，严持戒行，趣于正道。住于出家山坡，母每日布施食物。有一日，母至村中乞食，先以蜂蜜加牛乳炖制甘甜乳糜布施，耶舍受之，端坐树荫洞穴修习内观禅，专注心智。于日夜交替之时，逐渐晓悟三时生灭等禅法，渐进禅定见道，证明阿拉汉果位。此经中常言，取自《比库传记》卷二第50至54偈文。
‘‘Himavantassa avidūre, udaṅgaṇo nāma pabbato;
“昔有喜马拉雅山附近，名曰乌丹迦那的高山……”
Tatthaddasaṃ paṃsukūlaṃ, dumaggamhi vilambitaṃ.
那时所着尘堆衣，缀缀不整乱垢染污。
‘‘Tīṇi kiṅkaṇipupphāni, ocinitvānahaṃ tadā;
『三种黄蝉花，我曾摘采当时；
Heṭṭhā pahaṭṭhena cittena, paṃsukūlaṃ apūjayiṃ.
心念谨慎端正，供养其尘堆衣。』
‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;
凭此善行业力，加上坚固志愿；
Jahitvā mānusaṃ dehaṃ, tāvatiṃsaṃ agacchahaṃ.
舍弃人身苦壳，往生忉利天界。
‘‘Ekanavute ito kappe, yaṃ kammamakariṃ tadā;
一百零九劫之前，所作那等善业；
Duggatiṃ nābhijānāmi, pūjitvā arahaddhajaṃ.
我不晓得趣向恶道者，敬礼生于阿拉汉果者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
所谓『烦恼被熄灭者，世尊教法中已成就』。
Arahattaṃ pana adhigantvā diṭṭhadhammasukhavihāratthaṃ pabbatasānumeva gantukāmo attano paṭipattiṃ pavedento ‘‘ahaṃ kho veḷugumbasmi’’nti gāthaṃ abhāsi.
得阿拉汉果后，为了于所见真法的安乐而修习，只愿趋向山巅，表现自己的修行，遂言：“我乃沙尘丘。”
§23
23. Tattha veḷugumbasminti veḷugacchassa samīpe, tassa chāyāyaṃ. Bhutvāna madhupāyasanti madhupasittapāyāsaṃ bhuñjitvā. Padakkhiṇanti padakkhiṇaggāhena, satthu ovādassa sammā sampaṭicchanenāti attho. Sammasanto khandhānaṃudayabbayanti pañcannaṃ upādānakkhandhānaṃ udayabbayañca vipassanto, yadipi idāni katakicco, phalasamāpattiṃ pana samāpajjituṃ vipassanaṃ paṭṭhapentoti adhippāyo. Sānuṃ paṭigamissāmīti pubbe mayā vutthapabbatasānumeva uddissa gacchissāmi. Vivekamanubrūhayanti paṭipassaddhivivekaṃ phalasamāpattikāyavivekañca paribrūhayanto, tassa vā paribrūhanahetu gamissāmīti. Evaṃ pana vatvā thero tattheva gato, ayameva ca imassa therassa aññābyākaraṇagāthā ahosi.
23. 此处“沙尘丘”者，即尘埃覆盖之地近傍，正是其阴影处。过去曾在那里因蜜乳饮食而承受蜜浆浓厚鲜美的饮食。环绕、环顾者，依师教正当作，乃为此义。于五蕴有为之集起与消亡，慧观其起灭，唯所当作即现阶段而已，其义在于设立慧观，以至果的成就。先者我曾言将趋山巅而今已至。彼由修静虑与安住清净，以果成就之身安住静处研习，因而缘由将随后同行。长老言辞如是即彼时即至，此长老并无他解说之偈。
Gosālattheragāthāvaṇṇanā niṭṭhitā. · 果萨喇长老偈注释完毕。
4. Sugandhattheragāthāvaṇṇanā4. 苏甘德长老偈注释
Anuvassiko pabbajitoti āyasmato sugandhattherassa gāthā. Kā uppatti? So kira ito dvānavute kappe tissassa nāma sammāsambuddhassa kāle manussayoniyaṃ nibbattitvā viññutaṃ patto migabyadhanena araññe vicarati. Satthā tassa anukampāya padavaḷañjaṃ dassetvā gato. So satthu padacetiyāni disvā purimabuddhesu katādhikāratāya ‘‘sadevake loke aggapuggalassa imāni padānī’’ti pītisomanassajāto koraṇḍakapupphāni gahetvā pūjaṃ katvā cittaṃ pasādesi. So tena puññakammena devaloke nibbattitvā tato cuto aparāparaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle kuṭumbiko hutvā satthu bhikkhusaṅghassa ca mahādānaṃ pavattetvā gandhakuṭiṃ mahagghagositacandanaṃ pisitvā tena paribhaṇḍaṃ katvā patthanaṃ paṭṭhapesi – ‘‘nibbattanibbattaṭṭhāne mayhaṃ sarīraṃ evaṃsugandhaṃ hotū’’ti. Evaṃ aññānipi tattha tattha bhave bahūni puññakammāni katvā sugatīsu eva parivattamāno imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampannassa brāhmaṇassa gehe nibbatti. Nibbattassa ca tassa mātukucchigatakālato paṭṭhāya mātu sarīraṃ sakalampi gehaṃ surabhigandhaṃ vāyati. Jātadivase pana visesato paramasugandhaṃ sāmantagehesupi vāyateva. Tassa mātāpitaro ‘‘amhākaṃ putto attanāva attano nāmaṃ gahetvā āgato’’ti sugandhotveva nāmaṃ akaṃsu. So anupubbena vayappatto mahāselattheraṃ disvā tassa santike dhammaṃ sutvā pabbajitvā vipassanāya kammaṃ karonto sattāhabbhantare eva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.50.15-24) –
追随出家者者，是具寿长老净香之偈。发生为何？据说，此人于二千多劫前，值称“提婆”之正觉者时期，生于人间，具神通已另证巍然，身受猛兽伤苦而隐居林间。师为其慈悲，现供养其袈裟。此人参访佛陀圣所，见前世佛陀所作化力，以其为悟道人世间第一圣众之荣，手持孔雀羽群，供养表敬，心怀欢愉安稳。彼因此功德，往生天界，轮回往返多生，多积善业，终遇迦叶尊者时期，成为佛陀家庭成员，严持佛陀僧团律法，造设香舍，盛载众香料，端坐正法讲堂，言：“于涅槃地，我，身体如是芬芳。”如是者许多善业往生极乐，循世转轮，生于此生世间，出生于富有婆罗门之家。出世时，母腹中乃香气周散其家。于出生日，特别的极称微妙香气更扩散于整个众邻舍屋舍。其父母言：“我子由自亲自取其名且归来自在。”闻此美妙香气，少小修行，见大长老，闻法而出家，修习慧观，短短一周即得阿拉汉果。其事迹载于《阿陀经》第二五〇章十五至二十四节，谓言—
‘‘Vanakammiko pure āsiṃ, pitumātumatenahaṃ;
“昔我为林中行者，念父母恩深厚；
Pasumārena jīvāmi, kusalaṃ me na vijjati.
我以毒药为粮而生存，善法于我不现。
‘‘Mama āsayasāmantā, tisso lokagganāyako;
『我所有的本心根基，是三界诸众的领袖；
Padāni tīṇi dassesi, anukampāya cakkhumā.
祂显现这三种脚步，以慈悲眼光观照。』
‘‘Akkante ca pade disvā, tissanāmassa satthuno;
『在终结临近处见此脚步，三名所尊的尊者；
Haṭṭho haṭṭhena cittena, pade cittaṃ pasādayiṃ.
以心念以心念，安慰心于此脚步。』
‘‘Koraṇḍaṃ pupphitaṃ disvā, pādapaṃ dharaṇīruhaṃ;
『见那盛开的葫芦花，攀登着树木的地面；
Sakosakaṃ gahetvāna, padaseṭṭhaṃ apūjayiṃ.
携带着萨咖天帝的仆人，未敬礼那脚中最尊贵的。
‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;
由此善行与纯正的意愿志愿，
Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.
舍弃了人身，我将进入他化自在天界。
‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;
无论我从何处出生，或为天人，或为人，
Koraṇḍakachavī homi, suppabhāso bhavāmahaṃ.
都是来自果实成熟之时，我是光明照耀之身。
‘‘Dvenavute ito kappe, yaṃ kammamakariṃ tadā;
在二百劫以前，我曾造作过那种业，
Duggatiṃ nābhijānāmi, padapūjāyidaṃ phalaṃ.
我不知晓恶趣，此善果献于足敬。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
‘烦恼已被熄灭于我……佛陀教法已成就’如是说。
Arahattaṃ pana patvā aññaṃ byākaronto ‘‘anuvassiko pabbajito’’ti imaṃ gāthaṃ abhāsi.
已得阿拉汉果位者，谓他人曰：“持律遵行的出家人也”为此颂语说。
§24
24. Tattha anuvassikoti anugato upagato vassaṃ anuvasso, anuvassova anuvassiko. Pabbajitoti pabbajjaṃ upagato, pabbajito hutvā upagatavassamatto ekavassikoti attho. Atha vā anugataṃ pacchāgataṃ apagataṃ vassaṃ anuvassaṃ, taṃ assa atthīti anuvassiko. Yassa pabbajitassa vassaṃ aparipuṇṇatāya na gaṇanūpagataṃ, so evaṃ vutto, tasmā avassikoti vuttaṃ hoti. Passa dhammasudhammatanti tava satthu dhammassa sudhammabhāvaṃ svākkhātataṃ ekantaniyyānikataṃ passa, yattha anuvassiko tuvaṃ pabbajito. Pubbenivāsañāṇaṃ dibbacakkhuñāṇaṃ āsavakkhayañāṇanti tisso vijjā tayā anuppattā sacchikatā, tato eva kataṃ buddhassa sāsanaṃ sammāsambuddhassa sāsanaṃ anusiṭṭhi ovādo anusikkhitoti katakiccataṃ nissāya pītisomanassajāto thero attānaṃ paraṃ viya katvā vadatīti.
二十四、此中“anuvassiko”者，谓追随、随顺、临近也；“vassaṃ anuvasso”，是曰年随行者，意即一生随行。出家人谓“pabbajito”者，谓出家、降临也；既出家，随行一世即为一生出家人。又说，若乃追随者，不归离者，追随一生，是为“anuvassiko”。若出家人不满年，未满年者不纳入计数，故称“avassika”。汝当见法义清净，即世尊教法的清净、善说及专断已宣示，于此之中随从者即是出家。宿命明见、天眼通、断烦恼智，三种智识由此而超越，作证真实。由此已成就正觉佛陀教法，随行持守、遵行佛陀之教，是依所为事而生喜悦安心，尊者如是自许乃如彼法言。
Sugandhattheragāthāvaṇṇanā niṭṭhitā. · 苏甘德长老偈注释完毕。
5. Nandiyattheragāthāvaṇṇanā5. 难地亚长老偈注释
Obhāsajātanti āyasmato nandiyattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle satthari parinibbute cetiye candanasārena vedikaṃ kāretvā uḷāraṃ pūjāsakkāraṃ pavattesi. Tato paṭṭhāya ajjhāsayasampanno hutvā tattha tattha vivaṭṭūpanissayaṃ bahuṃ puññakammaṃ ācinitvā devesu ca manussesu ca saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbatti. Tassa mātāpitaro nandiṃ janento jātoti nandiyoti nāmaṃ akaṃsu. So vayappatto anuruddhādīsu satthu santike pabbajantesu sayampi pabbajitvā vipassanāya kammaṃ karonto katādhikāratāya nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.15-20) –
“Obhāsajāta”是尊者难提长老颂。其缘如何？彼乃于世尊时代，佛陀涅槃后，在坟墓用檀香粉饰坛场，引起庄严礼敬仪式。由此起初心志立定，摄取多种善业，游行于天人与人间。彼在佛陀出生之咖毕拉城释迦族中降生。其父母名曰难提，生时喜悦称名。由于年长，诸比库如阿努鲁陀等，皆于尊者面前出家。彼亦出家，行观修习，依止法修行。很快证阿拉汉果。故于《阿陀那经》（apa. thera 1.15.15-20）中所说——
‘‘Padumuttaro nāma jino, lokajeṭṭho narāsabho;
“名曰波多摩陀罗，觉者，天下尊，众生领袖；
Jalitvā aggikhandhova, sambuddho parinibbuto.
如同柴薪被点燃燃烧，觉悟者圆寂离世。
‘‘Nibbute ca mahāvīre, thūpo vitthāriko ahu;
圆寂之后，伟大的勇士（世尊）的舍利塔变得宽广高大；
Dūratova upaṭṭhenti, dhātugehavaruttame.
远远地守护着此舍利塔的，是最极尊贵的舍利宝藏。
‘‘Pasannacitto sumano, akaṃ candanavedikaṃ;
心境清净欢喜，宛如檀香台，
Dissati thūpakhandho ca, thūpānucchaviko tadā.
舍利塔显现为一块圣骨之体，彼时正如其应有的舍利塔遗迹。
‘‘Bhave nibbattamānamhi, devatte atha mānuse.
此舍利塔既然生起，天人及人间中皆赖以供养。
Omattaṃ me na passāmi, pubbakammassidaṃ phalaṃ.
此果报非吾所迷惑，无非前行之因所致。
‘‘Pañcadasakappasate, ito aṭṭha janā ahuṃ;
十五劫之中，吾曾为八位众生；
Sabbe samattanāmā te cakkavattī mahabbalā.
彼诸众悉皆称为全界之王，伟大有力。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已被我息灭……已遵佛陀法教。
Arahattaṃ pana patvā anuruddhattherādīhi saddhiṃ pācīnavaṃsamigadāye viharante imasmiṃ there ekadivasaṃ māro pāpimā bhiṃsāpetukāmo tassa bheravarūpaṃ dasseti. Thero taṃ ‘‘māro aya’’nti ñatvā ‘‘pāpima, ye māradheyyaṃ vītivattā, tesaṃ tava kiriyā kiṃ karissati, tatonidānaṃ pana tvaṃ eva vighātaṃ anatthaṃ pāpuṇissasī’’ti dassento ‘‘obhāsajātaṃ phalaga’’nti gāthaṃ abhāsi.
证阿拉汉果后，与阿努鲁达长老等同住巴迦跋族。在此长老中某日，魔欲令其恐怖显形，示其恐怖威相。长老识其为魔，告曰“汝为魔者，已远我等于魔道者，尔等所作当如何？”魔复显现“迷惑之果”偈曰。
§25
25. Tattha obhāsajātanti ñāṇobhāsena jātobhāsaṃ aggamaggañāṇassa adhigatattā. Tena anavasesato kilesandhakārassa vihataviddhaṃsitabhāvato ativiya pabhassaranti attho. Phalaganti phalaṃ gataṃ upagataṃ, aggaphalañāṇasahitanti adhippāyo. Cittanti khīṇāsavassa cittaṃ sāmaññena vadati. Tenāha ‘‘abhiṇhaso’’ti. Tañhi nirodhaninnatāya khīṇāsavānaṃ niccakappaṃ arahattaphalasamāpattisamāpajjanato ‘‘phalena sahita’’nti vattabbataṃ arahati. Tādisanti tathārūpaṃ, arahantanti attho. Āsajjāti visodhetvā paribhuyya. Kaṇhāti māraṃ ālapati, so hi kaṇhakammattā kaṇhābhijātitāya ca ‘‘kaṇho’’ti vuccati. Dukkhaṃ nigacchasīti idha kucchianuppavesādinā niratthakaṃ kāyaparissamaṃ dukkhaṃ, samparāye ca appatikāraṃ apāyadukkhaṃ upagamissasi pāpuṇissasi. Taṃ sutvā māro ‘‘jānāti maṃ samaṇo’’ti tatthevantaradhāyīti.
二十五、此“迷惑之果”用智慧光明之名，指诸觉悟者得根本究竟智故。此义显彻无余，破除烦恼之暗，光明炽盛。迷惑果报谓为集结之果，含智慧之最高果位。心者谓断尽染污之心，通称为心。故云“已灭者”，谓灭尽烦恼已具无上阿拉汉果之意。检净者者为净化除垢。黑者谓魔，云“黑者”因魔行与黑暗相应。今说苦者，即由尸体坠入无用之苦，生死轮回无免之苦。闻此魔谓“沙门洞悉吾”，乃忽然不见。
Nandiyattheragāthāvaṇṇanā niṭṭhitā. · 难地长老偈注释完毕。
6. Abhayattheragāthāvaṇṇanā6. 阿跋耶长老偈注释
Sutvāsubhāsitaṃ vācanti āyasmato abhayattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato sāsane pabbajitvā dhammakathiko hutvā dhammakathanakāle paṭhamaṃ catūhi gāthāhi bhagavantaṃ abhitthavitvā pacchā dhammaṃ kathesi. Tenassa puññakammabalena kappānaṃ satasahassaṃ apāyapaṭisandhi nāma nāhosi. Tathā hi vuttaṃ –
听闻长老阿婆耶的歌谣如是说。其缘起为何？他说：那人在世尊、萨咖天帝蘧囊达的教法下出家，成为教法宣讲者。教法讲说时，先以四首歌谣敬礼世尊，之后宣讲法义。凭借他所造无量善业力量，百千劫中再无堕入恶趣之事。正如经中所说——
‘‘Abhitthavitvā padumuttaraṃ jinaṃ, pasannacitto abhayo sayambhuṃ;
「敬礼兰伽陀尊者之果德玛，如来的无畏者；
Na gacchi kappāni apāyabhūmiṃ, satasahassāni uḷārasaddho’’ti. (apa. thera 2.55.221)
虽历百千劫，永不入恶趣，堪信纯正。」（阿婆耶长老传 第二卷第55章第221节）
Khettasampattiyādīhi tassa ca pubbapacchimasanniṭṭhānacetanānaṃ ativiya uḷārabhāvena so aparimeyyo puññābhisando kusalābhisando tādiso ahosi. ‘‘Acintiye pasannānaṃ, vipāko hoti acintiyo’’ti (apa. thera 1.1.82) hi vuttaṃ. Tattha tattha hi bhave upacitaṃ puññaṃ tassa upatthambhakamahosi. Tathā hi so vipassissa bhagavato ketakapupphehi pūjamakāsi. Evaṃ uḷārehi puññavisesehi sugatīsu eva saṃsaranto imasmiṃ buddhuppāde rañño bimbisārassa putto hutvā nibbatti. Abhayotissa nāmaṃ ahosi. Tassa uppatti parato āvi bhavissati. So nigaṇṭhena nāṭaputtena ubhatokoṭikaṃ pañhaṃ sikkhāpetvā ‘‘imaṃ pañhaṃ pucchitvā samaṇassa gotamassa vādaṃ āropehī’’ti vissajjito bhagavantaṃ upasaṅkamitvā taṃ pañhaṃ pucchitvā tassa pañhassa anekaṃsabyākaraṇabhāve bhagavatā kathite nigaṇṭhānaṃ parājayaṃ, satthu ca sammāsambuddhabhāvaṃ viditvā upāsakattaṃ paṭivedesi. Tato raññe bimbisāre kālaṅkate sañjātasaṃvego sāsane pabbajitvā tālacchiggaḷūpamasuttadesanāya sotāpanno hutvā puna vipassanaṃ ārabhitvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.52.17-22) –
因其地业资具及前后生诸因缘之强烈纯正，他成为无量功德善力、善业功德之汇聚。正如所说：「不可思议者，心清明者，其果亦不可思议。」（阿婆耶长老传 第一卷第1章第82节）因此他在每一世中，所获功德皆为其牢固的支撑。所以他曾以正觉世尊之芥子花礼敬供养。由此以无量殊胜功德，在诸善趣中转生。此时佛陀初出世，为国王宾比萨拉之后，转生为阿婆耶比库。其出世之后，未来得果时。后来，他以尼干陀赐的剧烈考问，考问释迦牟尼比库两千余问，并辞去曰：「若问此疑，须向沙门果德玛问其论。」遂诣世尊前问此问题，世尊以多方面诠说回答并驳斥尼干陀众说，说明佛陀完正觉者之真实及示现为近事信士。之后，国王宾比萨拉因心惊恐不安，出家受持头笠绳上清净比库律戒，成须陀洹。复修观行证阿拉汉果。云何经载于阿婆耶长老传（第二卷第52章17-22节）——
‘‘Vinatānadiyā tīre, vihāsi purisuttamo;
「在谦卑的河岸边，居住至贤的众生；
Addasaṃ virajaṃ buddhaṃ, ekaggaṃ susamāhitaṃ.
目见清净佛，专注而定静。」
‘‘Madhugandhassa pupphena, ketakassa ahaṃ tadā;
“我当时持有蜂蜜香花，乃至荳蔻花；
Pasannacitto sumano, buddhaseṭṭhamapūjayiṃ.
内心欢喜怡悦，恭敬礼拜佛陀上尊。”
‘‘Ekanavute ito kappe, yaṃ pupphamabhipūjayiṃ;
“距今九十九劫以前，我敬奉过此花；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
不知恶趣之苦，唯获此佛礼果报。”
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“我心烦恼消散……此即我为佛教所作事。”
Arahattaṃ pana patvā attano paṭipattikittanena aññaṃ byākaronto ‘‘sutvā subhāsitaṃ vāca’’nti gāthaṃ abhāsi.
证入阿拉汉果后，彼以自身修行行迹，劝导他人，并诵曰：『闻得善言教说』，而作偈分述。」
§26
26. Tattha sutvāti sotaṃ odahitvā, sotadvārānusārena upadhāretvā. Subhāsitanti suṭṭhu bhāsitaṃ, sammadeva bhāsitaṃ, sammāsambuddhabhāvato mahākāruṇikatāya ca kiñci avisaṃvādetvā yathādhippetassa atthassa ekantato sādhanavasena bhāsitaṃ catusaccavibhāvanīyadhammakathaṃ. Na hi saccavinimuttā bhagavato dhammadesanā atthi. Buddhassāti sabbaññubuddhassa. Ādiccabandhunoti ādiccavaṃse sambhūtattā ādicco bandhu etassāti ādiccabandhu, bhagavā. Tassa ādiccabandhuno. Ādiccassa vā bandhūti ādiccabandhu, bhagavā. Tassa bhagavato orasaputtabhāvato. Tenāha bhagavā –
26. 其文谓：“听闻时，会注入耳，顺耳门之法门摄持之。”所谓善言者，即是善巧言辞；正当而言者，即是正言；是缘正自觉者大悲之境，不含糊妄论，依照所应教法本义，独一真切作为成就之道发说四圣谛相关法理。佛所说之法，绝无虚妄解脱之理。世尊谓乃全知佛也。所谓始祖族兄，乃指出自最初世系以来之长者，谓世尊即为此族之尊长。故称此族之长者为世尊。又谓世尊是该族之长亲，此乃世尊为沙利子子孙之义。世尊因此说曰——
‘‘Yo andhakāre tamasī pabhaṅkaro, verocano maṇḍalī uggatejo;
‘彼如暗无明之暗夜，令光明破暗；如炽烈光明聚集者；愿魔勿侵入我尸身，愿魔放弃我，太阳也。’（集注一·九一）
Mā rāhu gilī caramantalikkhe, pajaṃ mamaṃ rāhu pamuñca sūriya’’nti. (saṃ. ni. 1.91);
彼文言辞似是一祈愿。
Paccabyadhinti paṭivijjhiṃ. Hī-ti nipātamattaṃ. Nipuṇanti saṇhaṃ paramasukhumaṃ, nirodhasaccaṃ, catusaccameva vā. Hī-ti vā hetuatthe nipāto. Yasmā paccabyadhiṃ nipuṇaṃ catusaccaṃ, tasmā na dāni kiñci paṭivijjhitabbaṃ atthīti attho. Yathā kiṃ paṭivijjhīti āha ‘‘vālaggaṃ usunā yathā’’ti. Yathā sattadhā bhinnassa vālassa koṭiṃ susikkhito kusalo issāso usunā kaṇḍena avirajjhanto vijjheyya, evaṃ paccabyadhiṃ nipuṇaṃ ariyasaccanti yojanā.
复说“破坏”词语，祇以为止词。所谓熟练，谓彼细微至极真实止滅之理，或曰即四圣谛。此“止”字，于因缘义中所遣。既然对苦集灭谛皆悉精通，今便无须再破坏即著解。论及如何破坏者，谓“如以荆棘割断缚索”般。犹如分裂七段的细绳，由熟练之力割断，不致抽丝外乱。如此，精通苦集灭谛者，穿破烦恼束缚，谓此距离甚远。
Abhayattheragāthāvaṇṇanā niṭṭhitā. · 阿跋耶长老偈注释完毕。
7. Lomasakaṅgiyattheragāthāvaṇṇanā7. 罗马萨康义长老偈注释
Dabbaṃkusanti āyasmato lomasakaṅgiyattherassa gāthā. Kā uppatti? So kira ito ekanavute kappe vipassiṃ bhagavantaṃ passitvā pasannamānaso nānāpupphehi pūjetvā tena puññakammena devaloke nibbatto puna aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto kassapassa bhagavato sāsane pabbajitvā samaṇadhammaṃ karoti. Tena ca samayena satthārā bhaddekarattapaṭipadāya kathitāya aññataro bhikkhu bhaddekarattasuttavasena tena sākacchaṃ karoti. So taṃ na sampāyāsi. Asampāyanto ‘‘ahaṃ anāgate tuyhaṃ bhaddekarattaṃ kathetuṃ samattho bhaveyya’’nti paṇidhānaṃ akāsi, itaro ‘‘puccheyya’’nti. Etesu paṭhamo ekaṃ buddhantaraṃ devamanussesu saṃsaritvā amhākaṃ bhagavato kāle kapilavatthusmiṃ sākiyarājakule nibbatti. Tassa sukhumālabhāvena soṇassa viya pādatalesu lomāni jātāni, tenassa lomasakaṅgiyoti nāmaṃ ahosi. Itaro devaloke nibbattitvā candanoti paññāyittha. Lomasakaṅgiyo anuruddhādīsu sakyakumāresu pabbajantesu pabbajituṃ na icchi. Atha naṃ saṃvejetuṃ candano devaputto upasaṅkamitvā bhaddekarattaṃ pucchi. Itaro ‘‘na jānāmī’’ti. Puna devaputto ‘‘atha kasmā tayā ‘bhaddekarattaṃ katheyya’nti saṅgaro kato, idāni pana nāmamattampi na jānāsī’’ti codesi. Itaro tena saddhiṃ bhagavantaṃ upasaṅkamitvā, ‘‘mayā kira, bhante, pubbe ‘imassa bhaddekarattaṃ kathessāmī’ti saṅgaro kato’’ti pucchi. Bhagavā ‘‘āma, kulaputta, kassapassa bhagavato kāle tayā evaṃ kata’’nti āha. Svāyamattho uparipaṇṇāsake āgatanayena vitthārato veditabbo. Atha lomasakaṅgiyo ‘‘tena hi, bhante, pabbājetha ma’’nti āha. Bhagavā ‘‘na, kho, tathāgatā mātāpitūhi ananuññātaṃ puttaṃ pabbājentī’’ti paṭikkhipi. So mātu santikaṃ gantvā ‘‘anujānāhi maṃ, amma, pabbajituṃ, pabbajissāmaha’’nti vatvā, mātarā ‘‘tāta, sukhumālo tvaṃ kathaṃ pabbajissasī’’ti vutte, ‘‘attano parissayasahanabhāvaṃ pakāsento ‘‘dabbaṃ kusaṃ poṭakila’’nti gāthaṃ abhāsi.
当说答巴·库萨，乃长老洛玛萨·康提亚之诗句。其缘起为何？昔时，于九十九劫以前，曾得见毗婆尸佛，意蒙欢悦，敬奉百花，以福德感得天界乐，复次循环行善如如不涸。于迦叶世尊法中，出家修行沙门道。时，有一比库因《善德日修经》与其语交流，未能达意。未达时，立誓未来能对比库讲述善德日。众人谓当问之。彼比库于佛后世间，现生于迦毗罗城沙伽族王室。其人肌肤细嫩，脚面如索那长毛初生，故名“洛玛萨·康提亚”。他天界亦有转生名曰“檀陀”。此洛玛萨·康提亚本不愿随迦叶世尊门下出家诸子弟。后天子檀陀来访，问及善德日比库。彼答未知。彼天子又问：“何故彼曾立誓欲说善德日，今却连名号亦不知？”遂共往问世尊。世尊曰：“是的，族子，昔迦叶世尊时代他如是为。”详见沙门教修法本质著录。洛玛萨·康提亚见此，遂谓：“我愿出家。”世尊答：“正自觉者未曾允许未得父母许可之子出家。”彼前往母亲处，恳求许可，母曰：“尔何以细嫩身躯出家？”彼回答：“我已觉悟，能忍忍耐身苦。”乃诵诗曰“答巴·库萨·波陀基罗”，表心志坚刚。
§27
27. Tattha dabbanti dabbatiṇamāha, yaṃ ‘‘saddulo’’tipi vuccati. Kusanti kusatiṇaṃ, yo ‘‘kāso’’ti vuccati. Poṭakilanti sakaṇṭakaṃ akaṇṭakañca gacchaṃ. Idha pana sakaṇṭakameva adhippetaṃ. Usīrādīni suviññeyyāni. Dabbādīni tiṇāni bīraṇatiṇāni pādehi akkantassāpi dukkhajanakāni gamanantarāyakarāni ca, tāni ca panāhaṃ urasā panudissāmi urasāpi apanessāmi. Evaṃ apanento taṃ nimittaṃ dukkhaṃ sahanto araññāyatane gumbantaraṃ pavisitvā samaṇadhammaṃ kātuṃ sakkhissāmi. Ko pana vādo pādehi akkamaneti dasseti. Vivekamanubrūhayanti kāyavivekaṃ cittavivekaṃ upadhivivekañca anubrūhayanto. Gaṇasaṅgaṇikañhi pahāya kāyavivekaṃ anubrūhayantasseva aṭṭhatiṃsāya ārammaṇesu yattha katthaci cittaṃ samādahantassa cittaviveko, na saṅgaṇikāratassa. Samāhitasseva vipassanāya kammaṃ karontassa samathavipassanañca yuganaddhaṃ karontassa kilesānaṃ khepanena upadhivivekādhigamo, na asamāhitassa. Tena vuttaṃ ‘‘vivekamanubrūhayanti kāyavivekaṃ cittavivekaṃ upadhivivekañca anubrūhayanto’’ti. Evaṃ pana puttena vutte mātā ‘‘tena hi, tāta, pabbajā’’ti anujāni. So bhagavantaṃ upasaṅkamitvā pabbajjaṃ yāci. Taṃ satthā pabbājesi. Taṃ pabbajitvā katapubbakiccaṃ kammaṭṭhānaṃ gahetvā araññaṃ pavisantaṃ bhikkhū āhaṃsu – ‘‘āvuso, tvaṃ sukhumālo kiṃ sakkhissasi araññe vasitu’’nti. So tesampi tameva gāthaṃ vatvā araññaṃ pavisitvā bhāvanaṃ anuyuñjanto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.52.23-27) –
27. 此中“答巴”意“荆棘”，“库萨”意“家荆草”，“波陀基罗”意“荆棘丛”。此中荆棘被当作象征。荆棘等草，虽锋利，却易于失去，而其生长所处之地，常多痛苦阻碍。今我承受此苦，忍受令我身心受苦之缘故，入深林之舍，为修行沙门法务力行。何谓由足生苦？指远离杂乱人群，行足身清净、心净止观相应之修行。乃弃除群居之计，专心孤修三十二处，其中具足身受心自在之清净闭摄。专一入定观照，彼治定慧双修，以断诸烦恼。此即远离散乱，达到身心离欲之境。因有云：“远离者训诲身观、心观、法观。”斯为正念。由此立，集体发起之不可得处，乃成就止念之内证。彼时受持修行者，遂得出离烦恼之出世法，谓之住止之境。以此说：“远离者训诲身、心、法皆得安止。”如是受教后，彼母知其决心，乃许可出家。彼比库向佛乞受沙门戒律，得授戒后，承接先行功课戒律，入深林隐居。众比库问曰：“汝为何来此林，尔行何事？”彼答以同前诗句，安住修习禅定，久经岁月，乃成通达三藏之大德。此相关事迹见阿本传记典籍（阿本长老传2.52.23-27）。
‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;
『金色光明的正觉者』，是供养品的接受者；
Rathiyaṃ paṭipajjantaṃ, nānāpupphehi pūjayiṃ.
夜晚在轮乘行进，供以各种鲜花而敬奉。
‘‘Ekanavutito kappe, yaṃ pupphamabhipūjayiṃ;
『一百年劫中，所供奉的花朵，』
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不知有堕落恶道之事，这是礼敬佛陀所获功德。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我断除……如是……做成于佛的教法』。」
Arahattaṃ pana patvā thero aññaṃ byākaronto taṃyeva gāthaṃ abhāsīti.
然而，已得阿拉汉果的长老向他人说明时，唱诵同样的偈语。
Lomasakaṅgiyattheragāthāvaṇṇanā niṭṭhitā. · 罗马萨康义长老偈注释完毕。
8. Jambugāmiyaputtattheragāthāvaṇṇanā8. 阎浮村子长老偈注释
Kaccino vatthapasutoti āyasmato jambugāmiyaputtattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro hutvā tattha tattha vivaṭṭūpanissayaṃ kusalaṃ ācinanto ito ekatiṃse kappe vessabhussa bhagavato kāle ekadivasaṃ kiṃsukāni pupphāni disvā tāni pupphāni gahetvā buddhaguṇe anussaranto bhagavantaṃ uddissa ākāse khipanto pūjesi. So tena puññakammena tāvatiṃsesu nibbatto. Tato paraṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde campāyaṃ jambugāmiyassa nāma upāsakassa putto hutvā nibbatti. Tena puññakammena tāvatiṃsesu nibbatto. Tato paraṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde campāyaṃ jambugāmiyassa nāma upāsakassa putvā nibbatti. Tenassa jambugāmiyaputtotveva samaññā ahosi. So vayappatto bhagavato santike dhammaṃ sutvā paṭiladdhasaṃvego pabbajitvā katapubbakicco kammaṭṭhānaṃ gahetvā sākete añjanavane vasati. Athassa pitā ‘‘kiṃ nu kho mama putto sāsane abhirato viharati, udāhu no’’ti vīmaṃsanatthaṃ ‘‘kacci no vatthapasuto’’ti gāthaṃ likhitvā pesesi. So taṃ vācetvā, ‘‘pitā me pamādavihāraṃ āsaṅkati, ahañca ajjāpi puthujjanabhūmiṃ nātivatto’’ti saṃvegajāto ghaṭento vāyamanto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.50.25-30) –
这是长老严寿出家人坎迟那之子，常住人村者所作之歌颂。何以成就？彼曾为前佛时之修行者，因行清净功德，得解脱之缘，乃至三十三劫前，生于毗舍婆佛时代，一日见树叶花，采摘奉佛，称扬佛德，念彼世尊，手托天际，供养礼敬。彼以此功德，于三十三劫中受生。尔后继续修善，轮回于天人及人中，于本佛出世时生为常住人村中名曰坎迟那之居士子。以此善业，于三十三劫受生。复修善业，轮回于天人及人中，于本佛出世时生为常住人村名叫坎迟那之居士之子。即由彼人成为长老严寿。师早老时，于世尊前闻法，起大慕行，出家修行，取前业所执修之法门，住于舍卫城安那般那林中。彼父曰：「我子果于教法欢喜守持乎？敢吁？」因欲考察，书写歌谣《坎迟那之子》，嗣后呈送。彼述说此事：「我父忧我行差，至今未舍凡夫之境。」乃慷慨激昂，勤修精进，不久便得大慧。此事载于注疏续集（长老传第二卷第50至30偈）中。
‘‘Kiṃsukaṃ pupphitaṃ disvā, paggahetvāna añjaliṃ;
「见树叶花香，采取合掌礼；
Buddhaseṭṭhaṃ saritvāna, ākāse abhipūjayiṃ.
称颂佛至尊，手托于空中供养。」
‘‘Tena kammena sukatena, cetanāpaṇidhīhi ca;
「凭借此善行，怀抱坚固意愿；
Jahitvā mānusaṃ dehaṃ, tāvatiṃsamagacchahaṃ.
舍弃人身躯，往生天上界。」
‘‘Ekatiṃse ito kappe, yaṃ kammamakariṃ tadā;
「自此三十三劫，我所作业因皆如此；」
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不识别恶趣，此乃供养佛陀的功德果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
谓曰：『烦恼已被我所安住…如是…此即为对佛法所行之事。』
Arahattaṃ pana patvā ñātīnaṃ vasananagaraṃ gantvā sāsanassa niyyānikabhāvaṃ pakāsento iddhipāṭihāriyaṃ dassesi. Taṃ disvā ñātakā pasannamānasā bahū saṅghārāme kāresuṃ. Theropi sakapitarā pesitaṃ gāthaṃ aṅkusaṃ katvā ghaṭento vāyamanto arahattaṃ sacchākāsi. Aññaṃ byākarontopi pitupūjanatthaṃ ‘‘kacci no vatthapasuto’’ti tameva gāthaṃ abhāsi.
彼得阿拉汉后，往亲眷居住城邑，彰显教法遣除义，示现神通威力。见此，亲眷皆欢喜，纷纷兴建众多僧院。长老亦如父亲者，诵念被遣之偈，策马鞭策，奋力修行，实见阿拉汉果证。又有人为供养父亲，作诗称曰『谁是我族后嗣』，亦诵此偈。
§28
28. Tattha kaccīti pucchāyaṃ nipāto. Noti paṭisedhe. Vatthapasutoti vatthe pasuto vatthapasuto, cīvaramaṇḍanābhirato. Nidassanamattañcetaṃ pattamaṇḍanādicāpallapaṭikkhepassāpi adhippetattā. ‘‘Kacci na vatthapasuto’’tipi pāṭho, so evattho. Bhūsanāratoti attabhāvavibhūsanāya rato abhirato, yathekacce pabbajitvāpi capalā kāyadaḷhibahulā cīvarādiparikkhārassa attano sarīrassa ca maṇḍanavibhūsanaṭṭhānāya yuttā honti. Kimeva parikkhārapasuto bhūsanārato ca nāhosīti ayamettha padadvayassāpi attho. Sīlamayaṃ gandhanti akhaṇḍādibhāvāpādanena suparisuddhassa catubbidhassapi sīlassa vasena yvāyaṃ ‘‘yo ca sīlavataṃ pajāti na itarā dussīlapajā, dussīlattāyeva dussilyamayaṃ duggandhaṃ vāyati, evaṃ tvaṃ duggandhaṃ avāyitvā kacci sīlamayaṃ gandhaṃ vāyasīti attho. Atha vā netarā pajāti na itarā dussīlapajā, taṃ kacci na hoti, yato sīlamayaṃ gandhaṃ vāyasīti byatirekena sīlagandhavāyanameva vibhāveti.
此处「kacci」为疑问词，「noti」为否定。『vatthapasutoti vatthe pasuto vatthapasuto』释为：衣服装饰所生的后嗣，是对他仅止于衣饰等表象之词汇。此亦含示范意涵，为制止仅有外饰烦恼之人，言其虽皈依出家，然因身心轻浮，专于衣服等妆扮，堪为己身诸装饰的着力场所。复云：「不可能既非装饰后裔，又为装饰所乐者」，此语理涵盖即为二词义。亦说明：以戒德为纯净法香，因其不破坏诸净品之德行，故此凡识得持戒清静者，非如他恶戒持者，其持戒必发恶臭，若善净戒持者，则发持戒之好香。因此，善净戒品所发之香，乃非恶戒所能遮掩之恶臭，故『或他不识者，故不为此』，即以持戒之净香与恶香相别异。
Jambugāmiyaputtattheragāthāvaṇṇanā niṭṭhitā. · 占部伽弥亚子长老偈注释完毕。
9. Hāritattheragāthāvaṇṇanā九、哈利德长老偈注释
Samunnamayamattānanti āyasmato hāritattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro hutvā tattha tattha vivaṭṭūpanissayaṃ puññasambhāraṃ upacinanto ito ekatiṃse kappe sudassanaṃ nāma paccekasambuddhaṃ disvā pasannamānaso kuṭajapupphehi pūjaṃ katvā tena puññakammena sugatīsuyeva parivattento imasmiṃ buddhuppāde sāvatthinagare brāhmaṇamahāsālakule nibbatti. Hāritotissa nāmaṃ ahosi. Tassa vayappattassa mātāpitaro kularūpādīhi anucchavikaṃ kumārikaṃ brāhmaṇadhītaraṃ ānesuṃ. So tāya saddhiṃ bhogasukhaṃ anubhavanto ekadivasaṃ attano tassā ca rūpasampattiṃ oloketvā dhammatāya codiyamāno ‘‘īdisaṃ nāma rūpaṃ nacirasseva jarāya maccunā ca abhippamaddīyatī’’ti saṃvegaṃ paṭilabhi. Katipayadivasātikkameneva cassa bhariyaṃ kaṇhasappo ḍaṃsitvā māresi. So tena bhiyyosomattāya sañjātasaṃvego satthu santikaṃ gantvā dhammaṃ sutvā gharabandhane chinditvā pabbaji. Tassa ca cariyānukūlaṃ kammaṭṭhānaṃ gahetvā viharantassa kammaṭṭhānaṃ na sampajjati, cittaṃ ujugataṃ na hoti. So gāmaṃ piṇḍāya paviṭṭho aññataraṃ usukāraṃ usudaṇḍaṃ yante pakkhipitvā ujuṃ karontaṃ disvā ‘‘ime acetanampi nāma ujuṃ karonti, kasmā ahaṃ cittaṃ ujuṃ na karissāmī’’ti cintetvā tatova paṭinivattitvā divāṭṭhāne nisinno vipassanaṃ ārabhi. Athassa bhagavā upari ākāse nisīditvā ovādaṃ dento ‘‘samunnamayamattāna’’nti gāthaṃ abhāsi. Ayameva thero attānaṃ paraṃ viya ovadanto abhāsīti ca vadanti.
「Samunnamayamattānanti」为长老哈里塔所颂偈句。其起因为何？据说彼者曾为前佛时代的长老，成就广大神通功德，积累无量福德。后世彼于三十三劫后，见名为苏陀舍那的辟支佛，欣然以锯葛花敬献礼拜。借由此福德，彼于此佛出世之时，生于沙瓦提城一个婆罗门等级高贵之家，名为哈里陀斯。其父母为其带来无忧无虑的公主女儿为妻。哈里陀斯与其妻同享富贵与安乐，有一日见妻色相随着年老与死疾将至，而生出感慨。一段时间后，其妻不幸死去。哈里陀斯由此忧伤激切，前往佛所听法，斩断家庭，出家为比库。然其修行所得之法门不合其根器，心志不坚，不能专一。遂前往乡村乞食时，看见另一施主捧着一根药杖朝他投掷。见此，心想：「这些无生命之物尚能射击得准，我反而不能使心坚定？为何不能使心正行？」遂当即回到林中，盘膝坐禅，开始观照觉察修习。此时世尊坐于空中，宣说偈曰：「正当觉醒自己之心」，哈里陀斯长老即为自我劝勉，此偈即启示。因其自勉之故，后世称彼为哈里塔。
§29
29. Tattha samunnamayanti sammā unnamento, samāpattivasena kosajjapakkhe patituṃ adatvā tato uddharanto vīriyasamataṃ yojentoti attho. Attānanti cittaṃ, atha vā samunnamayāti kosajjapakkhato samunnamehi. Ma-kāro padasandhikaro. Hīnavīriyatāya tava cittaṃ kammaṭṭhānavīthiṃ nappaṭipajjati ce, taṃ vīriyārambhavasena sammā unnamehi, anonataṃ anapanataṃ karohīti adhippāyo. Evaṃ pana karonto usukārova tejanaṃ. Cittaṃ ujuṃ karitvāna, avijjaṃ bhinda hāritāti. Yathā nāma usukāro kaṇḍaṃ īsakampi onataṃ apanatañca vijjhanto lakkhaṃ bhindanatthaṃ ujuṃ karoti, evaṃ kosajjapātato arakkhaṇena onataṃ uddhaccapātato arakkhaṇena apanataṃ vijjhanto appanāpattiyā cittaṃ ujuṃ karitvāna samāhitacitto vipassanaṃ ussukkāpetvā sīghaṃ aggamaggañāṇena avijjaṃ bhinda padālehīti. Taṃ sutvā thero vipassanaṃ vaḍḍhetvā nacireneva arahā ahosi. Tena vuttaṃ apadāne (apa. thera 1.35.39-43) –
「Samunnamayanti」意指正当觉醒，专注不被打断，将心不倒于坐垫一侧，刚强生起安稳力。如若因精进不足，心志未能遵循修行途径，则应肃净提振，生进修之精神，令心用力奋发。如锯木工人，锯断树干，将根部朝内斜起，透过专注稳定之力锯断枝干，修行者亦然，以专注之力，撼折无明。由坐垫斜起，依力量安立，不偏不倚，心遂集中心向内观，快速增长正见智慧而断无明。听闻此言，哈里塔长老观照觉知加强，不久证得阿拉汉果。此事载于《阿巴丹那经》（apa. thera 1.35.39-43）。
‘‘Himavantassāvidūre, vasalo nāma pabbato;
“在喜马拉雅山远处，有一座名为瓦萨罗的山峰；
Buddho sudassano nāma, vasate pabbatantare.
觉者果德玛被称为善逝者，住于山谷之间。
‘‘Pupphaṃ hemavantaṃ gayha, vehāsaṃ agamāsahaṃ;
“我采集了黄金般光彩的花朵，带来清凉的气息；
Tatthaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ.
在那里，我见到了圣觉者，超越浪涛烦恼者。
‘‘Pupphaṃ kuṭajamādāya, sīse katvānahaṃ tadā;
“我采撷了凤蝶花，割取其茎叶；
Buddhassa abhiropesiṃ, sayambhussa mahesino.
献于觉者，尊贵的自在大王。”
‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;
『三十三劫以前，我曾以花供养。』
Duggatiṃ nābhijānāmi, pupphapūjāyidaṃ phalaṃ.
『我不知此花供养能致堕恶趣之果。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已熄灭于我……如是……行于佛陀教法。』
Arahattaṃ pana patvā aññaṃ byākarontopi tameva gāthaṃ abhāsi.
然得阿拉汉果后，即便他人作此歌诗，我亦复述此诗。
Hāritattheragāthāvaṇṇanā niṭṭhitā. · 哈利德长老偈注释完毕。
10. Uttiyattheragāthāvaṇṇanā十、伍提亚长老偈注释
Ābādhe me samuppanneti āyasmato uttiyattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato kāle candabhāgāya nadiyā mahārūpo susumāro hutvā nibbatto. So pāraṃ gantuṃ nadiyā tīraṃ upagataṃ bhagavantaṃ disvā pasannacitto pāraṃ netukāmo tīrasamīpe nipajji. Bhagavā tassa anukampāya piṭṭhiyaṃ pāde ṭhapesi. So haṭṭho udaggo pītivegena diguṇussāho hutvā sotaṃ chindanto sīghena javena bhagavantaṃ paratīraṃ nesi. Bhagavā tassa cittappasādaṃ oloketvā ‘‘ayaṃ ito cuto devaloke nibbattitvā tato paṭṭhāya sugatīsuyeva saṃsaranto ito catunavute kappe amataṃ pāpuṇissatī’’ti byākaritvā pakkāmi.
『我生病了』——此为上座尊者乌提长老之偈。起因为何？据说他在过往诸佛时代皆受持戒律，勤修清净功德。今于此九十九劫已过，时于悉达多世尊之时代，流入恒河分流之一支，化为大形细长之鱼灭度。彼鱼游至河岸，见佛面现欢喜，生发往彼岸之意，于岸边俯伏。世尊为慈愍其心，将脚触其身。此鱼腾跃飞起，倍增水速，以极快速度断开声息，划水渡至对岸。世尊见其心欢喜，作曰：『尔已此处生，后生天上，于善逝处转轮往复，历九十九劫，终得不死之果。』随即涅槃。
So tathā sugatīsuyeva paribbhamanto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti uttiyo nāma nāmena. So vayappatto ‘‘amataṃ pariyesissāmī’’ti paribbājako hutvā vicaranto ekadivasaṃ bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā sāsane pabbajitvāpi sīlādīnaṃ avisodhitattā visesaṃ nibbattetuṃ asakkonto aññe bhikkhū visesaṃ nibbattetvā aññaṃ byākaronte disvā satthāraṃ upasaṅkamitvā saṅkhepeneva ovādaṃ yāci. Satthāpi tassa ‘‘tasmātiha tvaṃ, uttiya, ādimeva visodhehī’’tiādinā (saṃ. ni. 5.369) saṅkhepeneva ovādaṃ adāsi. So tassa ovāde ṭhatvā vipassanaṃ ārabhi. Tassa āraddhavipassanassa ābādho uppajji. Uppanne pana ābādhe sañjātasaṃvego vīriyārambhavatthuṃ katvā vipassanāya kammaṃ karonto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.3.169-179) –
此鱼如世尊于善逝处转轮，转回此世即生于莎伐提一婆罗门子，名乌提尊者。老至曰：『我必求得不死。』出家为游方行者，一日向佛趋集，闻法出家，因戒洁净不彻底，不能成特殊涅槃。见他比库得特殊涅槃，而非彼，便造论他。佛见而告曰：『故尔，乌提，应从初始清净。』简短教诲后离去。遵行教诲发起内观。初发内观中生病。生病时，苦恼生起，振作精神勤修禅行，保持内观，不懈怠而得阿拉汉果。此事记于阿帕陀本(apa. thera 1.3.169-179)。
‘‘Candabhāgānadītīre, susumāro ahaṃ tadā;
『我那时在恒河支流岸边，身材纤细苗条。』
Sagocarapasutohaṃ, nadititthaṃ agacchahaṃ.
『我出身于萨迦族，前往河岸地。』
‘‘Siddhattho tamhi samaye, sayambhū aggapuggalo;
『当时正觉者悉达多，乃自觉第一圣人；』
Nadiṃ taritukāmo so, nadititthaṃ upāgami.
『欲渡河川者，他前来至河岸。』
‘‘Upagate ca sambuddhe, ahampi tatthupāgamiṃ;
『觉者来到之时，我亦随之而至；』
Upagantvāna sambuddhaṃ, imaṃ vācaṃ udīrayiṃ.
『亲近觉者后，我宣说此语。』
‘‘Abhirūha mahāvīra, tāressāmi ahaṃ tuvaṃ;
『勇猛者登上高岗，我将救护于汝；
Pettikaṃ visayaṃ mayhaṃ, anukampa mahāmuni.
我于饿鬼境界，慈悲哀怜大圣者。』
‘‘Mama uggajjanaṃ sutvā, abhirūhi mahāmuni;
『吾闻吾生起之难，勇猛大圣者即登；
Haṭṭho haṭṭhena cittena, tāresiṃ lokanāyakaṃ.
心以坚固无动摇，自救济世界的主。』
‘‘Nadiyā pārime tīre, siddhattho lokanāyako;
『彼成就者于河之彼岸，世间的主宰；
Assāsesi mamaṃ tattha, amataṃ pāpuṇissati.
于彼处为我吹送，必得究竟不死之境。』
‘‘Tamhā kāyā cavitvāna, devalokaṃ agacchahaṃ;
『汝当知，身既离舍，我往天界，』
Dibbasukhaṃ anubhaviṃ, accharāhi purakkhato.
『于诸天福中安住，长久居于前方。』
‘‘Sattakkhattuñca devindo, devarajjamakāsahaṃ;
『七十年间为诸天王，于天界主空中为王；』
Tīṇikkhattuṃ cakkavattī, mahiyā issaro ahuṃ.
『三十年为轮转圣王，在世地上为至尊。』
‘‘Vivekamanuyuttohaṃ , nipako ca susaṃvuto;
『我专遵独处之道，精熟且善受持，』
Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.
『于正觉圣者教法中，保持此最终之身。』
‘‘Catunnavutito kappe, tāresiṃ yaṃ narāsabhaṃ;
『四十九劫』者，吾护持者，所护持者即是世尊所具德行之人间尊长。
Duggatiṃ nābhijānāmi, taraṇāya idaṃ phalaṃ.
吾不知堕于恶道，盖因此果。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我诸烦恼已被熄灭……如是，已于世尊教法中修行成就。
Arahattaṃ pana patvā attano sammā paṭipattiyā paripuṇṇākāravibhāvanamukhena aññaṃ byākaronto ‘‘ābādhe me samuppanne’’ti gāthaṃ abhāsi.
至于得阿拉汉果之后，证自正行圆满之相，于他人言曰：『我今生病』，以象此语。
§30
30. Tattha ābādhe me samuppanneti sarīrassa ābādhanato ‘‘ābādho’’ti laddhanāme visabhāgadhātukkhobhahetuke roge mayhaṃ sañjāte. Sati me udapajjathāti ‘‘uppanno kho me ābādho, ṭhānaṃ kho panetaṃ vijjati, yadidaṃ ābādho vaḍḍheyya. Yāva panāyaṃ ābādho na vaḍḍhati, handāhaṃ vīriyaṃ ārabhāmi ‘appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’’’ti vīriyārambhavatthubhūtā sati tasseva ābādhassa vasena dukkhāya vedanāya pīḷiyamānassa mayhaṃ udapādi. Tenāha ‘‘ābodho me samuppanno, kālo me nappamajjitu’’nti. Evaṃ uppannañhi satiṃ aṅkusaṃ katvā ayaṃ thero arahattaṃ pattoti.
关于『我今生病』者，乃身之病苦，故得名病。病乃由不净物、实体、烦恼所招致。今我病已生，忆念起故。谓：『病已生矣，其处存在，此病若增长则难安。』至此病未增时，吾当发起精进：『以离苦果，摄取未得果，破除不实之真理现证。』由此精进生时，病中苦受之痛苦侵扰，故生言曰：『病苦由我起，时不昏沉怠慢』。由此现象烦恼之驱策，此比库乃证得阿拉汉果。
Uttiyattheragāthāvaṇṇanā niṭṭhitā. · 伍提亚长老偈注释完毕。
Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品注释完毕。
4. Catutthavaggo
4. 第四品
1. Gahvaratīriyattheragāthāvaṇṇanā一、嘎瓦拉提利亚长老偈注释
Phuṭṭhoḍaṃsehīti āyasmato gahvaratīriyattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro ito ekatiṃse kappe sikhissa bhagavato kāle migaluddo hutvā araññe vicaranto addasa sikhiṃ bhagavantaṃ aññatarasmiṃ rukkhamūle devanāgayakkhānaṃ dhammaṃ desentaṃ, disvā pana pasannamānaso ‘‘dhammo esa vuccatī’’ti sare nimittaṃ aggahesi. So tena cittappasādena devaloke uppanno puna aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā ‘‘aggidatto’’ti laddhanāmo vayappatto bhagavato yamakapāṭihāriyaṃ disvā sañjātappasādo sāsane pabbajitvā kammaṭṭhānaṃ gahetvā gahvaratīre nāma araññaṭṭhāne vasati. Tenassa gahvaratīrayoti samaññā ahosi. So vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.44-50) –
此为具寿尊者嘎瓦拉特迦长老的诗偈。其起源为何？他曾言，过去诸佛中此乃一例。三十三劫之前，在世尊时，有一者名为米迦卢陀，成就比库后，独处于森林中观察法。其见世尊于某树根下向天龙夜叉等宣说法义，观察后心怀欢悦，谓之「此法可称」。他由此心喜，生于天界，往复于诸善趣间。在此佛出世时，于舍卫城婆罗门家中出生，得名阿吉达多。见世尊之殊胜神通，生至心喜，遁入出家修业，于嘎瓦拉特那森林隐处修习禅定。因得此处名曰嘎瓦拉特。继而增长内观，未久即获阿拉汉果。此事记载于修行传记（阿毗陀摩长老传第2卷52章44至50偈）中。
‘‘Migaluddo pure āsi, araññe vipine ahaṃ;
「米迦卢陀昔居林中荒野，吾于密林中修行；
Addasaṃ virajaṃ buddhaṃ, devasaṅghapurakkhataṃ.
目见无染之世尊，如来，诸天众之首领；
‘‘Catusaccaṃ pakāsentaṃ, desentaṃ, amataṃ padaṃ;
示现四圣谛，宣说不灭妙法之境界；
Assosiṃ madhuraṃ dhammaṃ, sikhino lokabandhuno.
吾闻此甘美法音，圣者之法，安乐众生；
‘‘Ghose cittaṃ pasādesiṃ, asamappaṭipuggale;
闻者心生欢喜，已超凡夫烦恼；
Tattha cittaṃ pasādetvā, uttariṃ duttaraṃ bhavaṃ.
在那里，使心安住，生成层层递进的境界。
‘‘Ekatiṃse ito kappe, yaṃ saññamalabhiṃ tadā;
『过去三十三劫以前，我当时获得了此种意识知见；
Duggatiṃ nābhijānāmi, ghosasaññāyidaṃ phalaṃ.
我不晓得恶趣的情况，这种叫做『名声意识』的果报。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼曾被我尽除……如是……这是我为世尊所作的教法。』
Arahattaṃ pana patvā bhagavantaṃ vanditvā sāvatthiyaṃ agamāsi. Tassa āgatabhāvaṃ sutvā ñātakā upagantvā mahādānaṃ pavattesuṃ. So katipayadivase vasitvā araññameva gantukāmo ahosi. Taṃ ñātakā, ‘‘bhante, araññaṃ nāma ḍaṃsamakasādivasena bahuparissayaṃ, idheva vasathā’’ti āhaṃsu. Taṃ sutvā thero ‘‘araññavāsoyeva mayhaṃ ruccatī’’ti vivekābhiratikittanamukhena aññaṃ byākaronto ‘‘phuṭṭho ḍaṃsehī’’ti gāthaṃ abhāsi.
但已达成阿拉汉果，礼敬世尊后，便从萨瓦提出发。听闻其到来，亲属们前来拜访，施行重大布施。他在那里住了几日，因希望去林中修行。亲属们劝曰：『尊者，此地叫做森林，是有昆虫如蚊子等多困扰之地，何不就在这里常住？』尊者闻言，心里喜欢独处，借由独行对境自乐而不依他人，便说出诗句讽曰：『昆虫群集恼扰我。』
§31
31. Tattha phuṭṭho ḍaṃsehi makasehīti ḍaṃsanasīlatāya ‘‘ḍaṃsā’’ti laddhanāmāhi andhakamakkhikāhi, makasanaññitehi ca sūcimukhapāṇehi phussito daṭṭhoti attho. Araññasminti ‘‘pañcadhanusatikaṃ pacchima’’nti (pārā. 654) vuttaaraññalakkhaṇayogato araññe. Brahāvaneti mahārukkhagacchagahanatāya mahāvane araññāniyaṃ. Nāgo saṅgāmasīsevāti saṅgāmāvacaro hatthināgo viya saṅgāmamuddhani parasenāsampahāraṃ. ‘‘Araññavāso nāma buddhādīhi vaṇṇito thomito’’ti ussāhajāto sato satimā hutvā tatra tasmiṃ araññe, tasmiṃ vā ḍaṃsādisamphasse upaṭṭhite adhivāsaye adhivāseyya saheyya, ‘‘ḍaṃsādayo maṃ ābādhentī’’ti araññavāsaṃ na jaheyyāti attho.
【注释】此处『昆虫群集』指代蚊蝇等叮咬之虫，名为『昆虫』，因其有细长口器利爪触摸，故称。词『森林』意指『五重阴罩之西方之地』（见《巴利注疏》654页），指宽阔浓密林木丛生之大森林。『那迦』似象征激烈的争斗，如同森林大象开阵的战斗。『森林居士』乃指如来等所赞誉、尊奉、崇敬之清静修行者。以觉悟生起精进正念，住在此林中，此林虽多昆虫等干扰，但修行者应在此林中坚住，不应舍弃修行。所以此处明示：虽有昆虫干扰，但不能放弃森林中的修行生活。
Gahvaratīriyattheragāthāvaṇṇanā niṭṭhitā. · 嘎瓦拉提利亚长老偈注释完毕。
2. Suppiyattheragāthāvaṇṇanā二、苏毕亚长老偈注释
Ajaraṃ jīramānenāti āyasmato suppiyattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle kulagehe nibbattitvā tāpasapabbajjaṃ pabbajitvā araññāyatane vasanto tattha bhagavantaṃ disvā pasannamānaso phalāphalaṃ adāsi, tathā bhikkhusaṅghassa. So tena puññakammena devamanussesu saṃsaranto kassapassa sammāsambuddhassa kāle khattiyakule nibbattitvā anukkamena viññutaṃ patto kalyāṇamittasannissayena laddhasaṃvego sāsane pabbajitvā bahussuto ahosi. Jātimadena sutamadena ca attānaṃ ukkaṃsento pare ca vambhento vihāsi. So imasmiṃ buddhuppāde tassa kammassa nissandena sāvatthiyaṃ paribhūtarūpe susānagopakakule nibbatti. Suppiyotissa nāmaṃ ahosi. Atha viññutaṃ patto attano sahāyabhūtaṃ sopākattheraṃ upasaṅkamitvā tassa santike dhammaṃ sutvā paṭiladdhasaṃvego pabbajitvā sammāpaṭipattiṃ pūretvā ‘‘ajaraṃ jīramānenā’’ti gāthaṃ abhāsi.
这是关于具寿长老苏毗耶的偈颂。起因是这样：据说他在世尊净饭王时代，出身王族，在家生活，之后放弃苦行，出家修行，于林间静处住持。在那里见到世尊心生欢喜，得授利益，亦为比库僧团所赞。因其福德业力，他于天人、人世界轮回中，在尊正觉者迦叶时代，出身王族，因缘成熟，得遇善友依止，奋发努力，在教法中出家，学问通达。生不生者闻法后勇猛努力，渡己渡他，行住坐卧皆正证道。他在此佛陀出现之际，因业力所感，在舍卫城贫贱奴隶之家中出生，名为苏毗耶。后来得遇善友，一同拜访长老师父，听闻正法，随即起发精进，完成圆满修行，吟诵偈曰“具寿长老”。
§32
32. Tattha ajaranti jarārahitaṃ, nibbānaṃ sandhāyāha. Tañhi ajātattā natthi ettha jarā, etasmiṃ vā adhigate puggalassa sā natthīti jarābhāvahetutopi ajaraṃ nāma. Jīramānenāti jīrantena, khaṇe khaṇe jaraṃ pāpuṇantena. Tappamānenāti santappamānena, rāgādīhi ekādasahi aggīhi dayhamānena. Nibbutinti yathāvuttasantāpābhāvato nibbutasabhāvaṃ nibbānaṃ. Nimiyanti parivatteyyaṃ cetāpeyyaṃ. Paramaṃ santinti anavasesakilesābhisaṅkhārapariḷāhavūpasamadhammatāya uttamaṃ santiṃ. Catūhi yogehi ananubandhattā yogakkhemaṃ. Attano uttaritarassa kassaci abhāvato anuttaraṃ. Ayañhettha saṅkhepattho – khaṇe khaṇe jarāya abhibhuyyamānattā jīramānena, tathā rāgaggiādīhi santappamānena gato evaṃ aniccena dukkhena asārena sabbathāpi anupasantasabhāvena saupaddavena, tappaṭipakkhabhāvato ajaraṃ paramupasamabhūtaṃ kenaci anupaddutaṃ anuttaraṃ nibbānaṃ nimiyaṃ parivatteyyaṃ ‘‘mahā vata me lābho mahā udayo hatthagato’’ti. Yathā hi manussā yaṃ kiñci bhaṇḍaṃ parivattentā nirapekkhā gayhamānena sambahumānā honti, evamayaṃ thero pahitatto viharanto attano kāye ca jīvite ca nirapekkhataṃ, nibbānaṃ paṭipesitattañca pakāsento ‘‘nimiyaṃ paramaṃ santiṃ, yogakkhemaṃ anuttara’’nti vatvā tameva paṭipattiṃ paribrūhayanto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.52.51-77) –
“具寿”指无老，即无有老病的涅槃。此处无“生”，所以无“老”，无“老”的缘故也称具寿。“长”即随时间增长而有老。“无老”是指没有产生老的原因。具寿即随时断除老病之苦。所谓断除是因断灭烦恼之寂静本性，称为究竟安宁。无染污，使心通达无碍，四种功德无缺，称为安稳自在。此安稳自在不是世上任何著名者所及，是无二无别的至上安稳。在此意涵内，具寿为：虽被老年所逼迫，有所改变，但因断除烦恼，摆脱无常、苦、不净，本体常住，不为任何不净触动，乃至获得安稳究竟涅槃。故具寿得以安住，成就无上涅槃。犹如人们弃置杂物，置之荒野而不在意，老长者此亦如是，放下身命，自在无碍而修行涅槃，放下无余烦恼，完成解脱，“安住究竟无上安稳”，称为具寿。不住着身、命，自觉涅槃真义，所以获阿拉汉果位。此事据《行者传》中记载。
‘‘Varuṇo nāma nāmena, brāhmaṇo mantapāragū;
“伐楼那”名之婆罗门，通达妙法者；
Chaḍḍetvā dasa puttāni, vanamajjhogahiṃ tadā.
曾放弃十个儿子，远离森林进去。
‘‘Assamaṃ sukataṃ katvā, suvibhattaṃ manoramaṃ;
得成正果，作善事殊胜美好；
Paṇṇasālaṃ karitvāna, vasāmi vipine ahaṃ.
建有五殿，我安居于林中。”
‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;
『波闍摩多罗世间智慧者』者，受供养之物也；
Mamuddharitukāmo so, āgacchi mama assamaṃ.
欲令我明了者，来至我前。
‘‘Yāvatā vanasaṇḍamhi, obhāso vipulo ahu;
至森林中广大的光明，
Buddhassa ānubhāvena, pajjalī vipinaṃ tadā.
以佛之神通，当时点燃林中火焰，
‘‘Disvāna taṃ pāṭihīraṃ, buddhaseṭṭhassa tādino;
见此佛世尊之威严，
Pattapuṭaṃ gahetvāna, phalena pūjayiṃ ahaṃ.
执持果实，恭敬而敬奉我。
‘‘Upagantvāna sambuddhaṃ, sahakhārimadāsahaṃ;
我前往亲近正觉者，不接受同伴的挑衅；
Anukampāya me buddho, idaṃ vacanamabravi.
佛以慈悲为怀，对我说了这番话。
‘‘Khāribhāraṃ gahetvāna, pacchato ehi me tuvaṃ;
承担了挑衅之重，后来你当来我处；
Paribhutte ca saṅghamhi, puññaṃ tava bhavissati.
在受敬重的僧团中，你必得善报。
‘‘Puṭakaṃ taṃ gahetvāna, bhikkhusaṅghassadāsahaṃ;
我将那书卷带回，呈送给比库僧团；
Tattha cittaṃ pasādetvā, tusitaṃ upapajjahaṃ.
内心因而欢喜，继而得生于忉利天。
‘‘Tattha dibbehi naccehi, gītehi vāditehi ca;
‘‘在那里，有天神的舞蹈，有歌唱者和乐器演奏者；
Puññakammena saṃyuttaṃ, anubhomi sadā sukhaṃ.
他们的快乐总是因功德业而相应，我常常体验安乐。
‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;
‘‘无论我投生于何处，无论是天界还是人间，
Bhoge me ūnatā natthi, phaladānassidaṃ phalaṃ.
我的享受从未减少，这是功德果报所给予的果实。
‘‘Yāvatā caturo dīpā, sasamuddā sapabbatā;
‘‘只要有四个大陆、三大洋和三座山，
Phalaṃ buddhassa datvāna, issaraṃ kārayāmahaṃ.
将佛陀的果报给予之后，我必得使自己成为主宰者。」
‘‘Yāvatā ye pakkhigaṇā, ākāse uppatanti ce;
「凡所有翼族，于天空中飞行者，
Tepi me vasamanventi, phaladānassidaṃ phalaṃ.
彼等亦随志而来，此乃果报之果实。」
‘‘Yāvatā vanasaṇḍamhi, yakkhā bhūtā ca rakkhasā;
「凡所有林中聚居者，亦即夜叉、鬼神，
Kumbhaṇḍā garuḷā cāpi, pāricariyaṃ upenti me.
及坤班陀、迦楼罗，皆来护持我。
‘‘Kummā soṇā madhukārā, ḍaṃsā ca makasā ubho;
凡所有恶鬼、蜂群，及蚊蝇二类，
Tepi maṃ vasamanventi, phaladānassidaṃ phalaṃ.
彼等亦随志而来，此即果报所致。」
‘‘Supaṇṇā nāma sakuṇā, pakkhijātā mahabbalā;
「名为苏般那者，是翼族，具大威力的飞鸟；
Tepi maṃ saraṇaṃ yanti, phaladānassidaṃ phalaṃ.
这些飞鸟都前来依止我，此为授果实的果报。」
‘‘Yepi dīghāyukā nāgā, iddhimanto mahāyasā;
「又如长寿的龙，具神通，威名广大；
Tepi maṃ vasamanventi, phaladānassidaṃ phalaṃ.
这些龙也都随顺护持我，此为授果实的果报。」
‘‘Sīhā byagghā ca dīpī ca, acchakokataracchakā;
「狮子、猛虎和大象，以及犀牛和大犀牛，
Tepi maṃ vasamanventi, phaladānassidaṃ phalaṃ.
这些猛兽也都随顺护持我，此为授果实的果报。」
‘‘Osadhī tiṇavāsī ca, ye ca ākāsavāsino;
所谓药草住者，及那些空气住者，
Sabbe maṃ saraṇaṃ yanti, phaladānassidaṃ phalaṃ.
众皆依止于我，此为果报施与之果。
‘‘Sududdasaṃ sunipuṇaṃ, gambhīraṃ suppakāsitaṃ;
极难见、极精巧、深奥且详尽，
Phassayitvā viharāmi, phaladānassidaṃ phalaṃ.
接触此果报施与之果而行住。
‘‘Vimokkhe aṭṭha phusitvā, viharāmi anāsavo;
触及八种解脱，我无染着而行住；
Ātāpī nipako cāhaṃ, phaladānassidaṃ phalaṃ.
我勤勉且熟练，此为果报施与之果。
‘‘Ye phalaṭṭhā buddhaputtā, khīṇadosā mahāyasā;
『成就果位的佛子』者，谓那些断尽烦恼、具有大神通的圣者；
Ahamaññataro tesaṃ, phaladānassidaṃ phalaṃ.
我在他们之中属于平常一类，这就是果报的授予。
‘‘Abhiññāpāramiṃ gantvā, sukkamūlena codito;
『证得神通圆满，且受苦之根激励』者，
Sabbāsave pariññāya, viharāmi anāsavo.
我以断尽一切染污，远离烦恼的清净境界而安住。
‘‘Tevijjā iddhipattā ca, buddhaputtā mahāyasā;
『得三明及得念力』者，谓佛子中具有大神通者；
Dibbasotaṃ samāpannā, tesaṃ aññataro ahaṃ.
彼等已经通达天音，我在他们之中亦属其一。
‘‘Satasahassito kappe, yaṃ phalaṃ adadiṃ tadā;
「百千劫之前，我曾受此果报；
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
当时我不知堕恶趣，这是因施果之故。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼已消除……如是……证得佛陀教法。」
Arahattaṃ pana patvāpi tameva gāthaṃ aññābyākaraṇavasena abhāsi.
然而，即使成就阿拉汉果，此偈仍以无他白释之法表述。
Suppiyattheragāthāvaṇṇanā niṭṭhitā. · 苏毕亚长老偈注释完毕。
3. Sopākattheragāthāvaṇṇanā三、索巴咖长老偈注释
Yathāpi ekaputtasminti āyasmato sopākattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro hutvā tattha tattha vivaṭṭūpanissayaṃ kusalaṃ upacinanto kakusandhassa bhagavato kāle aññatarassa kuṭumbikassa putto hutvā nibbatto ekadivasaṃ satthāraṃ disvā pasannacitto bījapūraphalāni satthu upanesi. Paṭiggahesi bhagavā anukampaṃ upādāya . So bhikkhusaṅghe ca abhippasanno salākabhattaṃ paṭṭhapetvā saṅghuddesavasena tiṇṇaṃ bhikkhūnaṃ yāvatāyukaṃ khīrabhattaṃ adāsi. So tehi puññakammehi aparāparaṃ devamanussesu sampattiṃ anubhavanto ekadā manussayoniyaṃ nibbatto ekassa paccekabuddhassa khīrabhattaṃ adāsi. Evaṃ tattha tattha puññāni katvā sugatīsu eva paribbhamanto imasmiṃ buddhuppāde purimakammanissandena sāvatthiyaṃ aññatarāya duggatitthiyā kucchimhi paṭisandhiṃ gaṇhi. Tassa mātā dasa māse kucchinā pariharitvā paripakke gabbhe vijāyanakāle vijāyituṃ asakkontī mucchaṃ āpajjitvā bahuvelaṃ matā viya nipajji. Taṃ ñātakā ‘‘matā’’ti saññāya susānaṃ netvā citakaṃ āropetvā devatānubhāvena vātavuṭṭhiyā uṭṭhitāya aggiṃ adatvā pakkamiṃsu. Dārako pacchimabhāvikattā devatānubhāvena mātukucchito arogo nikkhami. Mātā pana kālamakāsi. Devatā taṃ gahetvā manussarūpena susānagopakassa gehe ṭhapetvā katipayakālaṃ patirūpena āhārena posesi. Tato paraṃ susānagopako ca naṃ attano puttaṃ katvā vaḍḍheti. So tathā vaḍḍhento tassa puttena supiyena nāma dārakena saddhiṃ kīḷanto vicarati. Tassa susāne jātasaṃvaḍḍhabhāvato sopākoti samaññā ahosi.
犹如『一子语』者，是尊敬的老长者索巴迦长老之偈。何以产生？此人曾于过去诸佛时期，担任教职，处处以解脱因缘、善缘为依止，供养现世之如来。其时有一众生，某户之家子，涅槃后，曾于一天，见证佛陀，心欢喜，布施成长之种、果向佛。佛以慈悲接纳之。因而对比库僧团满意，操持薪竹饮食，依僧团清规，供养三人并其子孙，至于千日而供奶饭。由此善业先后，天人及人间获福，有一次此人涅槃人间，供养一位辟支佛奶饭。如此反复行善业，安住贤圣，依古德业，常在沙瓦提地某乞丐穷巷，暂得供养。其母亲守护乞丐仓库十个月，怀胎渐满时无法生育，因愚癡覆覆，长时衰弱如死。亲属谓之「母亲」，供养已故者；乃由神力，风起燃火，烧毁尸身，散布飞去。少年西方力量神力，应神母恙瘦，健康出家。母亲却时中病。神力摄持其母，人形，安置于穷乞丐之家，几时以丈夫身份食养。然后乞丐不将少年视为儿子而养育。少年遂以君子名号游乐。因少年生长而知长老名号为索巴迦。」
Athekadivasaṃ sattavassikaṃ taṃ bhagavā paccūsavelāya ñāṇajālaṃ pattharitvā veneyyabandhave oloketvā ñāṇajalantogadhaṃ disvā susānaṭṭhānaṃ agamāsi. Dārako pubbahetunā codiyamāno pasannamānaso satthāraṃ upasaṅkamitvā vanditvā aṭṭhāsi. Satthā tassa dhammaṃ kathesi. So dhammaṃ sutvā pabbajjaṃ yācitvā ‘‘pitarā anuññātosī’’ti vutto pitaraṃ satthu santikaṃ nesi. Tassa pitā satthāraṃ upasaṅkamitvā vanditvā ‘‘bhante, imaṃ dārakaṃ pabbājethā’’ti anujāni. Satthā taṃ pabbājetvā mettābhāvanāya niyojesi. So mettākammaṭṭhānaṃ gahetvā susāne viharanto ca cirasseva mettājhānaṃ nibbattetvā jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.45.1-7) –
某日，七十岁佛陀在清晨观智慧网，顾视尊贵梵行者，见智慧湍流深处，至索巴迦处。少年因前因被问，心欢喜，向佛顶礼，立立待教。佛陀为他说法。青年闻法后，乞求出家，说「父母未许可。」遂由父亲带至佛陀面前，顶礼称「尊者，请许吾子出家。」佛陀出家，调伏慈心所作。他持慈心修行，久住索巴迦，止禅成就，破定发展观，证见阿拉汉。此事如该尊传记云 (阿波陀尼长老传2.45.1-7)。
‘‘Kakusandho mahāvīro, sabbadhammāna pāragū;
『迦拘沙努』者，伟大的英雄，超越一切法境者也。
Gaṇamhā vūpakaṭṭho so, agamāsi vanantaraṃ.
彼从众人群中被选拔，前往森林之中。
‘‘Bījamiñjaṃ gahetvāna, latāya āvuṇiṃ ahaṃ;
我携带种子苗，将攀缘藤蔓采摘过来，
Bhagavā tamhi samaye, jhāyate pabbatantare.
当时世尊正在山林之间禅思。
‘‘Disvānahaṃ devadevaṃ, vippasannena cetasā;
我见到天中之天，心意清明自在，
Dakkhiṇeyyassa vīrassa, bījamiñjamadāsahaṃ.
为南方的伟士献上种苗。
‘‘Imasmiṃyeva kappamhi, yaṃ miñjamadadiṃ tadā;
“在这一劫里，那个曾经让我回溯往昔的，此时所讲述的，
Duggatiṃ nābhijānāmi, bījamiñjassidaṃ phalaṃ.
我不曾认识恶趣，恶趣如同种子结果一般，我未曾觉知那恶趣果报。”
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼已被我抛弃……如是……所作皆遵行佛陀教法。”
Arahā hutvā pana aññesaṃ sosānikabhikkhūnaṃ mettābhāvanāvidhiṃ dassento ‘‘yathāpi ekaputtasmi’’nti gāthaṃ abhāsi.
成为阿拉汉后，他向其他痛苦中的比库示现慈心修习法门，说道：“好像独生子一般。”
§33
33. Tattha yathāti opammatthe nipāto. Ekaputtasminti punāti ca kulavaṃsaṃ tāyati cāti putto, atrajādibhedo putto. Eko putto ekaputto, tasmiṃ ekaputtasmiṃ. Visaye cetaṃ bhummavacanaṃ. Piyasminti piyāyitabbatāya ceva ekaputtatāya ca rūpasīlācārādīhi ca pemakaraṇaṭṭhānabhūte. Kusalīti kusalaṃ vuccati khemaṃ sotthibhāvo, taṃ labhitabbaṃ etassa atthīti kusalī, sattānaṃ hitesī mettajjhāsayo. Sabbesu pāṇesūti sabbesu sattesu. Sabbatthāti sabbāsu disāsu sabbesu vā bhavādīsu, sabbāsu vā avatthāsu. Idaṃ vuttaṃ hoti – yathā ekaputtake piye manāpe mātāpitā kusalī ekantahitesī bhaveyya, evaṃ puratthimādibhedāsu sabbāsu disāsu, kāmabhavādibhedesu sabbesu bhavesu daharādibhedāsu sabbāsu avatthāsu ca ṭhitesu sabbesu sattesu ekantahitesitāya kusalī bhaveyya, ‘‘mitto udāsīno pañcatthiko’’ti sīmaṃ akatvā sīmāsambhedavasena sabbattha ekarasaṃ mettaṃ bhāveyyāti. Imaṃ pana gāthaṃ vatvā ‘‘sace tumhe āyasmanto evaṃ mettābhāvanaṃ anuyuñjeyyātha, ye te bhagavatā ‘sukhaṃ supatī’tiādinā (a. ni. 11.15) ekādasa mettānisaṃsā vuttā, ekaṃsena tesaṃ bhāgino bhavathā’’ti ovādamadāsi.
33. 此处“yathāti”是喻示语。所谓『独生子』，又称家族血脉中仅有一子，属子类别之一。『一』是唯一的意思，『独生子』意指特定独一子嗣。此名指的是土地、领域之称。『亲爱』是出于爱护之意和独一无二的子女情感，并且在容貌、品行等方面体现出爱意之根基。『善』称之为善，即安全、安稳、护卫之意，应当获得此益，故称之为善者，为众生利益、慈心体性。『众生』指所有有情。『诸处』是指所有方位、所有世间存在，以及诸界诸处。此语意为：就如独生子一般，父母对子女充满爱护，完全为其利益着想，也于东南西北诸方向、欲界及以上诸界、童稚等各类所有众生，皆应一心一意慈心护持。所谓“友人冷漠如五种敌”，表明应消除界限，广泛均等生起慈爱。于是，述说此偈，以此偈言：“如果诸尊长们能够如此修习慈心，“一一具足安乐”，如佛所赞“安乐安眠”等十一种慈心品质，唯愿成为这些慈心的共同分享者。”此为劝导。
Sopākattheragāthāvaṇṇanā niṭṭhitā. · 索巴咖长老偈注释完毕。
4. Posiyattheragāthāvaṇṇanā4. 波西亚长老偈注释
Anāsannavarāti āyasmato posiyattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ bahuṃ kusalaṃ upacinitvā sugatīsu eva saṃsaranto ito dvenavute kappe tissassa bhagavato kāle migaluddo hutvā araññe vicarati. Atha bhagavā tassa anuggahaṃ kātuṃ araññaṃ gantvā tassa cakkhupathe attānaṃ dassesi. So bhagavantaṃ disvā pasannacitto āvudhaṃ nikkhipitvā upasaṅkamitvā añjaliṃ paggayha aṭṭhāsi. Bhagavā nisīditukāmataṃ dassesi. So tāvadeva tiṇamuṭṭhiyo gahetvā same bhūmibhāge sakkaccaṃ santharitvā adāsi. Nisīdi tattha bhagavā anukampaṃ upādāya. Nisinne pana bhagavati anappakaṃ pītisomanassaṃ paṭisaṃvedento bhagavantaṃ vanditvā sayampi ekamantaṃ nisīdi. Atha bhagavā ‘‘ettakaṃ vaṭṭati imassa kusalabīja’’nti uṭṭhāyāsanā pakkāmi. Acirapakkante bhagavati taṃ sīho migarājā ghātesi. So kālaṅkato devaloke nibbatti. ‘‘So kira bhagavati anupagacchante sīhena ghātito niraye nibbattissatī’’ti taṃ disvā bhagavā sugatiyaṃ nibbattanatthaṃ kusalabījaropanatthañca upasaṅkami.
这是关于长老波须夜尊者的偈赞。他如何出生？传说他曾于早期诸佛时代，负责大量经卷解说，广泛为佛弟子讲授，种种慈善行为累积善业，故生善趣。此生于迦毗罗卫城时，正逢三世佛中现世佛及时，在密林中隐居。后世尊前去林中看望，显现于前方清晰明朗的视野里。尊者见佛欢喜，从座上起身，合掌恭敬礼拜。世尊亦示意入座。尊者手持三把草束，恭敬放于地面，恭敬盘膝于旁，世尊因慈悲起乐，心生欢喜。随后世尊说：“这就是此善根的发芽处。”言毕即起身离去。不久世尊像狮王般威严负责灭除恶兽，尊者因缘最终于天界堕入恶道，世尊知晓此情，亦为他的善根成熟涅槃安乐而来。此即鼓励种植善根的义理。
So tattha yāvatāyukaṃ ṭhatvā tato devalokato cavitvā sugatīsuyeva parivattento imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa mahāvibhavassa seṭṭhino putto saṅgāmajitattherassa kaniṭṭhabhātā hutvā nibbatti. Posiyotissa nāmaṃ ahosi. So vayappatto dārapariggahaṃ katvā ekaṃ puttaṃ labhitvā antimabhavikatāya dhammatāya codiyamāno jātiādiṃ paṭicca uppannasaṃvego pabbajitvā araññaṃ pavisitvā vūpakaṭṭho hutvā catusaccakammaṭṭhānabhāvanaṃ anuyuñjanto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.53.1-12) –
于是，那位年少者平稳地站立，继而离开天界，回转至善逝等圣者所处之地。在此佛陀出世的沙瓦提城中，他以一位大富长者之子、修道长老僧羯磨比库的幼弟身份诞生，名为波希约提萨。他成年后，断绝了对女人的依恋，得一子与之共养。临终前，他因法的感召，生于轮回之中。随后，他出家进入森林，成为一个持静行者，勤修四谛禅定。经过不久，精进修习观照，随即增长智慧证得阿拉汉果。对此，阿陀那经（《阿陀那长老传》2.53.1-12）云：
‘‘Himavantassāvidūre, lambako nāma pabbato;
“在喜马拉雅远方，有一座名为蓝婆的山，
Tattheva tisso sambuddho, abbhokāsamhi caṅkami.
就在这里，三位正觉者共现世间，在天空中行走。
‘‘Migaluddo tadā āsiṃ, araññe kānane ahaṃ;
“那时我名为狮子足，生活于森林中的一方。
Disvāna taṃ devadevaṃ, tiṇamuṭṭhimadāsahaṃ.
见到那位天中之王，我双手合十敬礼。
‘‘Nisīdanatthaṃ buddhassa, datvā cittaṃ pasādayiṃ;
“为了使佛陀安坐，我呈献诚心以安慰其心，
Sambuddhaṃ abhivādetvā, pakkāmiṃ uttarāmukho.
顶礼正遍知者后，我就向北边前进。
‘‘Aciraṃ gatamattassa, migarājā apothayi;
“不久前那时，猛兽之王曾逝去；
Sohena pothito, santo tattha kālaṅkato ahaṃ.
我与之结伴同行，彼时我心清净无秽。
‘‘Āsanne me kataṃ kammaṃ, buddhaseṭṭhe anāsave;
“在座时所作诸业，俱无烦恼污染，
Sumutto saravegova, devalokamagacchahaṃ.
如离垢之众星，我疾速地往天界去。
‘‘Yūpo tattha subho āsi, puññakammābhinimmito;
“那里现存一座庄严宅舍，由善业而成的庄严相显现；
Sahassakaṇḍo satabheṇḍu, dhajālu haritāmayo.
千层堆积如百轮，绿旗飘扬呈翠色。
‘‘Pabhā niddhāvate tassa, sataraṃsīva uggato;
其光明如百蛇般游走照耀；
Ākiṇṇo devakaññāhi, āmodiṃ kāmakāmihaṃ.
为诸天女所围绕，我欢喜爱欲充满。
‘‘Devalokā cavitvāna, sukkamūlena codito;
离开天界，因善根坚固而受到感召；
Āgantvāna manussattaṃ, pattomhi āsavakkhayaṃ.
来至人间，得成烦恼断尽。
‘‘Catunnavutito kappe, nisīdanamadāsahaṃ;
四十九劫之前，我曾于此堂安坐。
Duggatiṃ nābhijānāmi, tiṇamuṭṭhe idaṃ phalaṃ.
我不知恶趣果报，但这果报如三段稻草般显现。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『染污已灭者于我……如是……行于佛陀教法』是说。
Arahattaṃ pana patvā bhagavantaṃ vandituṃ sāvatthiṃ āgato ñātiṃ anukampāya ñātigehaṃ agamāsi. Tattha naṃ purāṇadutiyikā vanditvā āsanadānādinā paṭhamaṃ upāsikā viya vattaṃ dassetvā therassa ajjhāsayaṃ ajānantī pacchā itthikuttādīhi palobhetukāmā ahosi . Thero ‘‘aho andhabālā mādisepi nāma evaṃ paṭipajjatī’’ti cintetvā kiñci avatvā uṭṭhāyāsanā araññameva gato. Taṃ āraññakā bhikkhū ‘‘kiṃ, āvuso, atilahuṃ, nivattosi, ñātakehi na diṭṭhosī’’ti pucchiṃsu. Thero tattha pavattiṃ ācikkhanto ‘‘anāsannavarā etā’’ti gāthaṃ abhāsi.
然得阿拉汉果后，至沙瓦提为世尊祈福，至亲为怜悯故前往亲家。彼时旧二女拜佛，施座等，如初学女居俗家相，未识长老意，后因嗔愤之言生贪欲。长老自念：『啊，盲愚愚人果然如此行』，起身离座，直往林中。林中比库问：「居士，何故轻率回转？未见近亲乎？」长老指事谓：「此乃不近女，」吟诵一偈解说。
§34
34. Tattha anāsannavarāti etā itthiyo na āsannā anupagatā, dūre eva vā ṭhitā hutvā varā purisassa seṭṭhā hitāvahā, tañca kho niccameva sabbakālameva, na rattimeva, na divāpi, na rahovelāyapi. Vijānatāti vijānantena. ‘‘Anāsannaparā’’tipi pāḷi, so evattho. Ayañhettha adhippāyo – caṇḍahatthiassamahiṃsasīhabyagghayakkharakkhasapisācāpi manussānaṃ anupasaṅkamanto varā seṭṭhā, na anatthāvahā, te pana upasaṅkamantā diṭṭhadhammikaṃyeva anatthaṃ kareyyuṃ. Itthiyo pana upasaṅkamitvā diṭṭhadhammikaṃ samparāyikaṃ vimokkhanissitampi atthaṃ vināsetvā mahantaṃ anatthaṃ āpādenti, tasmā anāsannavarā etā niccameva vijānatāti. Idāni tamatthaṃ attūpanāyikaṃ katvā dassento ‘‘gāmā’’tiādimāha. Tattha gāmāti gāmaṃ. Upayogatthe hi etaṃ nissakkavacanaṃ. Araññamāgammāti araññato āgantvā. Ma-kāro padasandhikaro, nissakke cetaṃ upayogavacanaṃ. Tatoti mañcakato. Anāmantetvāti anālapitvā purāṇadutiyikaṃ ‘‘appamattā hohī’’ti ettakampi avatvā. Posiyoti attānameva paraṃ viya vadati. Ye pana ‘‘pakkāmi’’nti paṭhanti, tesaṃ ahaṃ posiyo pakkāminti yojanā. Ye pana ‘‘sā itthī theraṃ gharaṃ upagataṃ bhojetvā palobhetukāmā jātā, taṃ disvā thero tāvadeva gehato nikkhamitvā vihāraṃ gantvā attano vasanaṭṭhāne mañcake nisīdi. Sāpi kho itthī pacchābhattaṃ alaṅkatapaṭiyattā vihāre therassa vasanaṭṭhānaṃ upasaṅkami. Taṃ disvā thero kiñci avatvā uṭṭhāya divāṭṭhānameva gato’’ti vadanti, tesaṃ ‘‘gāmā araññamāgammā’’ti gāthāpadassa attho yathārutavaseneva niyyati. Vihāro hi idha ‘‘arañña’’nti adhippeto.
三十四。『不近女』者，此女子不曾亲近，远隔保持为最善男子之利。他时常于一切时段非夜非昼非隐晦时分，不从事亲近。『知』意谓知晓。巴利『anāsannaparā』者即此义。此处例外有统治者—强象、厉狮、猛虎、恶鬼、护法鬼魔、人等不近之最善者，然彼等虽近，若见法相即作有害。女子近而作害离别法义，持邪见、堕路径，作巨大损害。故称此为最不亲近。现今已作整体对比释义，称曰“乡村”等。所谓乡村，指村社。用语为依附之称谓。『来林』者，意为从林中来，『ma-kāro』为词缀连词。是与用语。『Tatoti』为我所示意。『anāmantetvā』者，指未曾招呼，先述旧二女言『宜戒慎』等，稍微描叙。『Posiyoti』为自称他称词。谓自视己而言他者为异体。曰「我戒严」是意。若以「pakāmi」读者，云我戒严即为连结。又女子至长老家欲食，因贪欲生。见长老离家去林中林中比库言：“何故轻率？见亲否？”彼谓「乡村女子从林来」偈意应验。因『林』此处为『森林』之意。
Posiyattheragāthāvaṇṇanā niṭṭhitā. · 波西亚长老偈注释完毕。
5. Sāmaññakānittheragāthāvaṇṇanā5. 沙玛尼亚咖尼长老偈注释
Sukhaṃsukhatthoti āyasmato sāmaññakānittherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro hutvā tattha tattha bhave kusalaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle manussayoniyaṃ nibbatto vipassiṃ bhagavantaṃ disvā pasannamānaso ekaṃ mañcaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde aññatarassa paribbājakassa putto hutvā nibbatti. Sāmaññakānītissa nāmaṃ ahosi. So viññutaṃ patto satthu yamakapāṭihāriyaṃ disvā pasannamānaso sāsane pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā jhānaṃ nibbattetvā jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.36.30-33) –
「快乐与不快乐」是尊者普通长老之偈。因何而起？彼乃古佛之后，承前世法随善注重，九十九劫后，慧见佛陀毗婆尸时代，入人间。见毗婆尸心怡悦，予一杖。因福报在天人间轮回，转生为一名游方子之子，名为普通长老。见佛法慧解，目睹佛陀之二大神迹，心喜离欲，出家受戒，于善妙行为得止、得禅而入禅，禅成足足进增慧观，获阿拉汉果。以此于祖训载述所说。
‘‘Vipassino bhagavato, lokajeṭṭhassa tādino;
「毗婆尸佛，世间之最，诸天之尊」
Ekaṃ mañcaṃ mayā dinnaṃ, pasannena sapāṇinā.
我曾以欢喜和和善之心，布施过一床席子。
‘‘Hatthiyānaṃ assayānaṃ, dibbayānaṃ samajjhagaṃ;
这席子安置在卧榻及座位之间，如同天界的居所般庄严；
Tena mañcaka dānena, pattomhi āsavakkhayaṃ.
以此布施，我得到了烦恼断尽的果报。
‘‘Ekanavutito kappe, yaṃ mañcamadadiṃ tadā;
过去无数百劫之前，我于当时曾布施此席；
Duggatiṃ nābhijānāmi, mañcadānassidaṃ phalaṃ.
我不识诸恶趣之苦，以席施得此无上果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
诸烦恼在我心中已被灭除……因而，我奉行世尊之教法。」
Therassa pana gihisahāyako kātiyāno nāma paribbājako buddhuppādato paṭṭhāya titthiyānaṃ hatalābhasakkāratāya ghāsacchādanamattampi alabhanto ājīvakāpakato theraṃ upasaṅkamitvā ‘‘tumhe sākiyaputtiyā nāma mahālābhaggayasaggappattā sukhena jīvatha, mayaṃ pana dukkhitā kicchajīvikā, kathaṃ nu kho paṭipajjamānassa diṭṭhadhammikañceva samparāyikañca sukhaṃ sampajjatī’’ti pucchi. Athassa thero ‘‘nippariyāyato sukhaṃ nāma lokuttarasukhameva, tañca tadanurūpaṃ paṭipattiṃ paṭipajjantassevā’’ti attanā tassa adhigatabhāvaṃ pariyāyena vibhāvento ‘‘sukhaṃ sukhattho labhate tadācara’’nti gāthaṃ abhāsi.
长老依止于家的人，名为呵提耶那，是一位因觉悟佛陀而出家游方者。彼虽因行乞之苦，连草席遮盖都得不到，却仍被生活所裹挟。生活于乞食之地时，遇到生活简陋却乐观安适的外道，外道便前来近侍那位长老，问曰：‘你们这被称为萨迦子之子的大贵族后裔，生活安乐；而我等则苦于维生，生活困难。请问你这实践者，是否有任何见地的或境界上的快乐产生？’长老答曰：‘没有尽头的快乐，正是超世间的快乐。只有根据此理而得的修行，才称之为修行。’并口诵一偈阐明其已证得的境界：‘快乐者为快乐所著，行者由此得乐。’
§35
35. Tattha sukhanti nirāmisaṃ sukhaṃ idhādhippetaṃ. Tañca phalasamāpatti ceva nibbānañca. Tathā hi ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ (dī. ni. 3.355; a. ni. 5.27; vibha. 804) ‘‘nibbānaṃ paramaṃ sukha’’nti (dha. pa. 203-204) ca vuttaṃ. Sukhatthoti sukhappayojano, yathāvuttena sukhena atthiko. Labhateti pāpuṇāti, atthikassevedaṃ sukhaṃ, na itarassa. Ko pana atthikoti āha ‘‘tadācara’’nti tadatthaṃ ācaranto, yāya paṭipattiyā taṃ paṭipattiṃ paṭipajjantoti attho. Na kevalaṃ tadācaraṃ sukhameva labhate, atha kho kittiñca pappoti ‘‘itipi sīlavā suparisuddhakāyavacīkammanto suparisuddhājīvo jhāyī jhānayutto’’tiādinā kittiṃ parammukhā patthaṭayasataṃ pāpuṇāti. Yasassa vaḍḍhatīti sammukhe guṇābhitthavasaṅkhāto parivārasampadāsaṅkhāto ca yaso assa paribrūhati. Idāni ‘‘tadācara’’nti sāmaññato vuttamatthaṃ sarūpato dassento – ‘‘yo ariyamaṭṭhaṅgikamañjasaṃ ujuṃ, bhāveti maggaṃ amatassa pattiyā’’ti āha. Tassattho yo puggalo kilesehi ārakattā parisuddhaṭṭhena paṭipajjantānaṃ ariyabhāvakaraṇaṭṭhena ariyaṃ, sammādiṭṭhiādiaṭṭhaṅgasamudāyatāya aṭṭhaṅgikaṃ, antadvayarahitamajjhimapaṭipattibhāvato akuṭilaṭṭhena añjasaṃ, kāyavaṅkādippahānato ujuṃ, nibbānatthikehi magganiyaṭṭhena kilese mārento gamanaṭṭhena ca ‘‘magga’’nti laddhanāmaṃ dukkhanirodhagāminipaṭipadaṃ amatassa asaṅkhatāya dhātuyā pattiyā adhigamāya bhāveti attano santāne uppādeti vaḍḍheti ca, so nippariyāyena ‘‘sukhattho tadācara’’nti vuccati, tasmā yathāvuttaṃ sukhaṃ labhati. Taṃ sutvā paribbājako pasannamānaso pabbajitvā sammā paṭipajjanto nacirasseva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Idameva therassa aññābyākaraṇaṃ ahosi.
35. 此处所说的“快乐”是指无染垢的快乐，是此处所特指的。其结果达成乃至涅槃的境界。正如经典中所说：“这禅定，当前产生的快乐与长远之快乐报果”，以及“涅槃究竟为乐”等（大集经卷 3.355；增一经卷 5.27；《毗婆沙论》804）与（《法句经》203-204）语。所谓“为乐者”，即具乐之用途的快乐，按前文所述，是合法的快乐。所谓“获得”，意指合法地得此快乐，非他者。何谓合法？谓恰当按照此理去行，借此修行得此修行成果的行为。非仅限于此行，仅得到快乐，还会因其声誉而获殊胜——如“此行为正直，身口行清净，生活优良，善于禅定”等诸多赞扬，声誉因此大盛。此时所说“合法”者，意指符合教法本意而同其理相称的行为。正所谓“行者凭正道，修行断尽烦恼”，以八正道明证，身心纯净、无别境执，断恶特清净，恰当持行其道，此等为所谓“道”。此持法人由专注与无染，断尽烦恼，具无余涅槃之资，其行道之故名“道”。由此获极乐，名为“合法快乐”。闻此法者，外道即心悦诚服，便归依出家，正行修持，短时得增智慧力，证至阿拉汉果。此即该长老所作无上诠释。
Sāmaññakānittheragāthāvaṇṇanā niṭṭhitā. · 沙玛尼亚咖尼长老偈注释完毕。
6. Kumāputtattheragāthāvaṇṇanā6. 咖玛布德长老偈注释
Sādhusutanti āyasmato kumāputtattherassa gāthā. Kā uppati? So kira purimabuddhesu katādhikāro ito ekanavute kappe ajinacammavasano tāpaso hutvā bandhumatīnagare rājuyyāne vasanto vipassiṃ bhagavantaṃ passitvā pasannamānaso pādabbhañjanatelaṃ adāsi. So tena puññakammena devaloke nibbatto. Tato paṭṭhāya sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde avantiraṭṭhe veḷukaṇṭakanagare gahapatikule nibbatto. ‘‘Nando’’tissa nāmaṃ akaṃsu. Mātā panassa kumā nāma, tena kumāputtoti paññāyittha. So āyasmato sāriputtassa santike dhammaṃ sutvā laddhappasādo pabbajitvā katapubbakicco pariyantapabbatapasse samaṇadhammaṃ karonto visesaṃ nibbattetuṃ asakkonto bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā kammaṭṭhānaṃ sodhetvā sappāyaṭṭhāne vasanto vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 2.53.24-30) –
“善行”偈文乃尊者库玛普塔长老所作。其因何而生？传言他前生在古佛时代，于九百余劫前为烧布工匠，居住于班都摩提那城之宫苑中，曾见彼佛陀唯觉胜者，心生欢喜，闻佛足迹之油。因随善业，生于天界。后承此因缘，轮回在正觉出世之时，生于亚盐国的维鲁坎塔村庄一个婆罗门家庭，名为难多。其母名为库玛，故称库玛子。此人得解脱后，离尊者萨利普塔处闻法已满信解，出家修行，完成前行供养礼仪，在末旬山观望牢固，实践沙门法，虽未特别闻名，终未能成就殊胜涅槃，于是亲近佛陀，闻佛法，净化修行勤务，安住善地，增长禅慧，真实证得阿拉汉果。述于《阿帕陀》经德颂中：
‘‘Nagare bandhumatiyā, rājuyyāne vasāmahaṃ;
“城中名为班都摩提的，在宫苑居住；
Cammavāsī tadā āsiṃ, kamaṇḍaludharo ahaṃ.
住于皮革制衣者，我是维持水瓶者；
‘‘Addasaṃ vimalaṃ buddhaṃ, sayambhuṃ aparājitaṃ;
见净明佛陀，自己觉醒，无能敌者。”
Padhānaṃ pahitattaṃ taṃ, jhāyiṃ jhānarataṃ vasiṃ.
勤精用功，专心正念，住于禅那修习之中。
‘‘Sabbakāmasamiddhañca, oghatiṇṇamanāsavaṃ;
「断尽诸欲，通达胜解，断除烦恼；
Disvā pasannasumano, abbhañjanamadāsahaṃ.
亲见清净欢喜，获得解脱法乐。」
‘‘Ekanavutito kappe, abbhañjanamadāsahaṃ;
「一百岁劫，我得此解脱法乐；
Duggatiṃ nābhijānāmi, abbhañjanassidaṃ phalaṃ.
不复堕苦道，我知此为真正果报。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼已被禅定摄伏……如是，我成就佛陀教法。」
Arahattaṃ pana patvā araññe kāyadaḷhibahule bhikkhū, disvā te ovadanto sāsanassa niyyānikabhāvaṃ pakāsento ‘‘sādhu sutaṃ sādhu caritaka’’nti gāthaṃ abhāsi.
比库们远离居舍，入于林中，树叶繁多。他们看到佛陀，于教法中劝诫众生，并显示引导之义而说：“善哉，闻善哉，善行者。”
§36
36. Tattha sādhūti sundaraṃ. Sutanti savanaṃ. Tañca kho vivaṭṭūpanissitaṃ visesato appicchatādipaṭisaṃyuttaṃ dasakathāvatthusavanaṃ idhādhippetaṃ. Sādhu caritakanti tadeva appicchatādicaritaṃ ciṇṇaṃ, sādhucaritameva hi ‘‘caritaka’’nti vuttaṃ. Padadvayenāpi bāhusaccaṃ tadanurūpaṃ paṭipattiñca ‘‘sundara’’nti dasseti. Sadāti sabbakāle navakamajjhimatherakāle, sabbesu vā iriyāpathakkhaṇesu. Aniketavihāroti kilesānaṃ nivāsanaṭṭhānaṭṭhena pañcakāmaguṇā niketā nāma, lokiyā vā chaḷārammaṇadhammā. Yathāha – ‘‘rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccatī’’tiādi (saṃ. ni. 3.3). Tesaṃ niketānaṃ pahānatthāya paṭipadā aniketavihāro. Atthapucchananti taṃ ājānitukāmassa kalyāṇamittaṃ upasaṅkamitvā diṭṭhadhammikasamparāyikaparamatthapabhedassa pucchanaṃ, kusalādibhedassa vā atthassa sabhāvadhammassa ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajja’’ntiādinā (ma. ni. 3.296) pucchanaṃ atthapucchanaṃ. Padakkhiṇakammanti taṃ pana pucchitvā padakkhiṇaggāhibhāvena tassa ovāde adhiṭṭhānaṃ sammāpaṭipatti. Idhāpi ‘‘sādhū’’ti padaṃ ānetvā yojetabbaṃ. Etaṃ sāmaññanti ‘‘sādhu suta’’ntiādinā vuttaṃ yaṃ sutaṃ, yañca caritaṃ, yo ca aniketavihāro , yañca atthapucchanaṃ, yañca padakkhiṇakammaṃ, etaṃ sāmaññaṃ eso samaṇabhāvo. Yasmā imāya eva paṭipadāya samaṇabhāvo, na aññathā, tasmā ‘‘sāmañña’’nti nippariyāyato maggaphalassa adhivacanaṃ. Tassa vā pana ayaṃ apaṇṇakapaṭipadā, taṃ panetaṃ sāmaññaṃ yādisassa sambhavāti, taṃ dassetuṃ ‘‘akiñcanassā’’ti vuttaṃ. Apariggāhakassa, khettavatthuhiraññasuvaṇṇadāsidāsādipariggahapaṭiggahaṇarahitassāti attho.
36. 此处“善哉”意为美好，“闻”即听闻。该句缘于斥除疑谤等十种因缘之听闻，依此而称。所谓“善行者”者，即为无染着之行，谓此善行名为“行者”。二词合用，彰显广博智慧，与适当修行相应，意谓“美好”。此乃常相，于新、中、老年间，以及行住坐卧各处皆显现。所谓“不住处修行”即恶根烦恼之住处除灭，五欲之住处名曰“住处”，世俗中有六种引诱。譬如：「色相之因地相关连，婆罗门称为‘住处篱笆’」等言。出于斩除诸住处烦恼，故行“不住处修行”。所问功用者，为善友之至见，近前询问清净法之上义，或应追问善恶及犯戒之别（如真善、真恶、戒犯、无犯等），此即其问义。又所谓“礼拜法事”，即闻问后，以礼拜及恳请的身心恭敬态度，坚固信行正道。至于此处“善哉”之语，当加以引申。此为沙门之行，含若其所闻、所行、不住处修行、功用之问、礼拜等五事，统名为“沙门行”。因此此行专为此修，别无他途，故称“沙门”以总称其得道之名。此当为苦行者弃恶处身之道路，故有“无所有”之喻，谓无所有、无归依、无取着，如不取地、林、织物及金银等分毫之财物的意思。
Kumāputtattheragāthāvaṇṇanā niṭṭhitā. · 咖玛布德长老偈注释完毕。
7. Kumāputtasahāyattheragāthāvaṇṇanā七、咖玛子友长老偈注释
Nānājanapadaṃyantīti āyasmato kumāputtasahāyattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto araññaṃ pavisitvā bahuṃ rukkhadaṇḍaṃ chinditvā kattarayaṭṭhiṃ katvā saṅghassa adāsi. Aññañca yathāvibhavaṃ puññaṃ katvā devesu nibbattitvā tato paṭṭhāya sugatīsuyeva parivattento imasmiṃ buddhuppāde veḷukaṇṭakanagare iddhe kule nibbatti. Sudantotissa nāmaṃ ahosi. ‘‘Vāsulo’’ti keci vadanti. So kumāputtassa piyasahāyo hutvā vicaranto ‘‘kumāputto pabbajito’’ti sutvā ‘‘na hi nūna so orako dhammavinayo, yattha kumāputto pabbajito’’ti tadanubandhena sayampi pabbajitukāmo hutvā satthu santikaṃ upasaṅkami. Tassa satthā dhammaṃ desesi. So bhiyyosomattāya pabbajjāya sañjātachando pabbajitvā kumāputteneva saddhiṃ pariyantapabbate bhāvanānuyutto viharati. Tena ca samayena sambahulā bhikkhū nānājanapadesu janapadacārikaṃ carantāpi gacchantāpi āgacchantāpi taṃ ṭhānaṃ upagacchanti. Tena tattha kolāhalaṃ hoti. Taṃ disvā sudantatthero ‘‘ime bhikkhū niyyānikasāsane pabbajitvā janapadavitakkaṃ anuvattentā cittasamādhiṃ virādhentī’’ti saṃvegajāto tameva saṃvegaṃ attano cittadamanassa aṅkusaṃ karonto ‘‘nānājanapadaṃ yantī’’ti gāthaṃ abhāsi.
这是尊长比库·俱摩佛陀侍者所作的偈语。其由来如何？传说他在前佛时代，功德胜众，修习四十九劫，值佛世尊时代生长于贵族之家。知足常乐，入林后砍伐诸多枝干，整备工具三十八件，赠予僧团。他以三善业而得生于天界，之后轮回于善趣，转生于菩萨家境，遂于此佛出世的迦兰陀城市获得妙行。其名为速断多提萨，有人称为瓦苏罗。作为俱摩佛陀最亲爱的侍从，周游各处行乞，他听闻“俱摩佛陀出家”，遂渴望出家，亲近佛陀，受持戒法。怀着刚强的誓愿，他在俱摩佛陀所处的山林进行修行。此时诸多比库遍行于各地，有些去、有些来，乃至集会聚处。见此情形，速断长老发觉这些比库虽出家修习教法，但却迷惑于各地的思虑，干扰心中专注，故生大惧怖，执着心驯服的鞭策下而发出偈语：“行于各地者对治散乱情思。”
§37
37. Tattha nānājanapadanti visuṃ visuṃ nānāvidhaṃ janapadaṃ, kāsikosalādianekaraṭṭhanti attho. Yantīti gacchanti. Vicarantāti ‘‘asuko janapado subhikkho sulabhapiṇḍo, asuko khemo arogo’’tiādivitakkavasena janapadacārikaṃ carantā. Asaññatāti tasseva janapadavitakkassa appahīnatāya cittena asaṃyatā. Samādhiñca virādhentīti sabbassapi uttarimanussadhammassa mūlabhūtaṃ upacārappanābhedaṃ samādhiñca nāma virādhenti . Ca-saddo sambhāvane. Desantaracaraṇena jhāyituṃ okāsābhāvena anadhigataṃ samādhiṃ nādhigacchantā, adhigatañca vasībhāvānāpādanena jīrantā vīrādhenti nāma. Kiṃsu raṭṭhacariyā karissatīti sūti nipātamattaṃ. ‘‘Evaṃbhūtānaṃ raṭṭhacariyā janapadacārikā kiṃ karissati, kiṃ nāma atthaṃ sādhessati, niratthakāvā’’ti garahanto vadati. Tasmāti yasmā īdisī desantaracariyā bhikkhussa na atthāvahā, api ca kho anatthāvahā sampattīnaṃ virādhanato, tasmā. Vineyya sārambhanti vasanapadese arativasena uppannaṃ sārambhaṃ cittasaṃkilesaṃ tadanurūpena paṭisaṅkhānena vinetvā vūpasametvā. Jhāyeyyāti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena cāti duvidhenapi jhānena jhāyeyya. Apurakkhatoti micchāvitakkehi taṇhādīhi vā na purakkhatoti tesaṃ vasaṃ anupagacchanto kammaṭṭhānameva manasi kareyyāti attho. Evaṃ pana vatvā thero tameva saṃvegaṃ aṅkusaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.53.36-41) –
37. “诸多地域”是指众多不同种类之国土，如迦尸、萨拉国等众多国土。“行”意谓往行。“游行”者，即行乞众生之想，认为“该国土富饶，食物容易获得，国泰安乐，身心健康”等，种种分别的想念。所谓“非相应”，意指此诸国土念头已减弱而不再动摇。所谓“禅定干扰”，是指一切上行之人（意即出家人）修行的基础心念不稳。四种声闻生起与止息时，内心尚未得力，即无所入定。十方游行者因车轮折断、路径罕至，无法入禅，已得禅定者却因宿业缠扰而故违失禅定。应知游行人转世做国土之主，其实为妄言无义，故斥责这类国土游行无益。因其除去对皈依之心，心生生厌，招致败坏刹那。故此比库当弃掉此恶缘起，在住处心起厌离心而断除。断除后，修习禅观二法，故可修习禅定。所谓“不退转”者，即无明及烦恼之妄想没有增上，如此则驱除贪欲，心中无染，专注正念，心念不断转归于修习之地。这便是此修行的意义。此故长老在开示中得大安住，现前受用阿拉汉果。故偈文（《阿陀那长老传》第2章53节第36至41偈）有云——
‘‘Kānanaṃ vanamoggayha, veḷuṃ chetvānahaṃ tadā;
“昔日我入于林，挥斧砍柴之时；
Ālambanaṃ karitvāna, saṅghassa adadiṃ bahuṃ.
依凭着法身，向僧众赠与甚多。”
‘‘Tena cittappasādena, subbate abhivādiya;
『因心欢喜，愉悦欢喜，因此恭敬礼拜；』
Ālambadaṇḍaṃ datvāna, pakkāmiṃ uttarāmukho.
『承受执杖，遂向北面离去。』
‘‘Catunnavutito kappe, yaṃ daṇḍamadadiṃ tadā;
『此乃四十九劫前，我曾受执杖之事；』
Duggatiṃ nābhijānāmi, daṇḍadānassidaṃ phalaṃ.
『我不知堕恶趣，然此受杖果实乃真。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已尽于我……完成佛陀教法。』
Yaṃ panatthaṃ aṅkusaṃ katvā ayaṃ thero arahattaṃ patto, tamevatthaṃ hadaye ṭhapetvā arahattaṃ pattopi ‘‘nānājanapadaṃ yanti’’ti idameva gāthaṃ abhāsi. Tasmā tadevassa aññābyākaraṇaṃ ahosīti.
『此比库曾以钩杖作戒，得阿拉汉果。心中铭记此意，即证阿拉汉果，歌讴此偈：「诸国皆刹那流。」因此无他意涵也。』
Kumāputtasahāyattheragāthāvaṇṇanā niṭṭhitā. · 咖玛子友长老偈注释完毕。
8. Gavampatittheragāthāvaṇṇanā八、咖瓦般帝长老偈注释
Yoiddhiyā sarabhunti āyasmato gavampatittherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro ito ekatiṃse kappe sikhiṃ bhagavantaṃ passitvā pasannamānaso pupphehi pūjaṃ akāsi. So tena puññakammena devaloke uppanno aparāparaṃ puññāni karonto koṇāgamanassa bhagavato cetiye chattañca vedikañca kāresi. Kassapassa pana bhagavato kāle aññatarasmiṃ kulagehe nibbatto. Tasmiñca kule bahuṃ gomaṇḍalaṃ ahosi. Taṃ gopālakā rakkhanti. Ayaṃ tattha antarantarā yuttappayuttaṃ vicārento vicarati. So ekaṃ khīṇāsavattheraṃ gāme piṇḍāya caritvā bahigāme devasikaṃ ekasmiṃ padese bhattakiccaṃ karontaṃ disvā ‘‘ayyo sūriyātapena kilamissatī’’ti cintetvā cattāro sirīsadaṇḍe ussāpetvā tesaṃ upari sirīsasākhāyo ṭhapetvā sākhāmaṇḍapaṃ katvā adāsi. ‘‘Maṇḍapassa samīpe sirīsarukkhaṃ ropesī’’ti ca vadanti. Tassa anukampāya devasikaṃ thero tattha nisīdi. So tena puññakammena tato cavitvā cātumahārājikesu nibbatti. Tassa purimakammasaṃsūcakaṃ vimānadvāre mahantaṃ sirīsavanaṃ nibbatti vaṇṇagandhasampannehi aññehi pupphehi sabbakāle upasobhayamānaṃ, tena taṃ vimānaṃ ‘‘serīsaka’’nti paññāyittha. So devaputto ekaṃ buddhantaraṃ devesu ca manussesu ca saṃsaritvā imasmiṃ buddhuppāde yasattherassa catūsu gihisahāyesu gavampati nāma hutvā āyasmato yasassa pabbajitabhāvaṃ sutvā attano sahāyehi saddhiṃ bhagavato santikaṃ agamāsi . Satthā tassa dhammaṃ desesi. So desanāvasāne sahāyehi saddhiṃ arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.53.42-47) –
《与长老甘瓦婆陀比库的诗》为何出现？据说，此人于三十三劫后，于迦叶世尊之前的诸佛中见佛称尊，心怀欢喜，用花供养。此善业使其得生于天界，轮回行善，重建拘那含那尊者舍利塔宝盖及围栏。至咖萨巴世尊时代时，此人隐居于某族之家，族内养育许多牛群，由牧人看护。他时常合乎时宜地思虑，见一位无漏长老到村中托钵化缘，偶遇一处奉天供养的田地，想到“这处将因烈日炎炎而受苦”，于是点燃四根米糠柴，置枝于其上，搭成树荫供养。有人建议其旁种植一株槐树，出于慈悲，他在此坐禅。次第因此善业转生于四大帝王时，旧业之象在宫门出现巨大槐林，花香飘散，时常装饰。该天子被称“槐子”。他曾为天子，轮回在人、天间漫游数佛出世之间。后来以长老雅沙的弟子身份到达世尊处，世尊为他宣讲法，他于法会终结时与弟子同证阿拉汉果。此事记载于《阿巴丹那经》（阿陀.长老篇2.53.42-47）——
‘‘Migaluddo pure āsiṃ, vipine vicaraṃ ahaṃ;
“我曾居于旷野，独自行于深林，
Addasaṃ virajaṃ buddhaṃ, sabbadhammāna pāraguṃ.
见净洁无染的佛，超越一切法门。
‘‘Tasmiṃ mahākāruṇike, sabbasattahite rate;
于大慈悲者前，喜乐于众生利；
Pasannacitto sumano, nelapupphaṃ apūjayiṃ.
心欢喜光明净，献上水莲花供。
‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;
三十三劫以前，我供养彼花朵，
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不认识恶趣，这是供养佛陀的功德。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼已被消除于我……诸行已于我成就……已承佛陀教法”如是说。
Arahattaṃ pana patvā thero vimuttisukhaṃ paṭisaṃvedento sākete viharati añjanavane. Tena ca samayena bhagavā mahatā bhikkhusaṅghena saddhiṃ sāketaṃ gantvā añjanavane vihāsi. Senāsanaṃ nappahosi. Sambahulā bhikkhū vihārasāmantā sarabhuyā nadiyā vālikāpuḷine sayiṃsu. Atha aḍḍharattasamaye nadiyā udakoghe āgacchante sāmaṇerādayo uccāsaddamahāsaddā ahesuṃ. Bhagavā taṃ ñatvā āyasmantaṃ gavampatiṃ āṇāpesi – ‘‘gaccha, gavampati, jaloghaṃ vikkhambhetvā bhikkhūnaṃ phāsuvihāraṃ karohī’’ti. Thero ‘‘sādhu, bhante’’ti iddhibalena nadīsotaṃ vikkhambhi, taṃ dūratova pabbatakūṭaṃ viya aṭṭhāsi. Tato paṭṭhāya therassa ānubhāvo loke pākaṭo ahosi. Athekadivasaṃ satthā mahatiyā devaparisāya majjhe nisīditvā dhammaṃ desentaṃ theraṃ disvā lokānukampāya tassa guṇānaṃ vibhāvanatthaṃ taṃ pasaṃsanto ‘‘yo iddhiyā sarabhu’’nti gāthaṃ abhāsi.
一位长老已证得阿拉汉果，体证解脱之乐，住于舍迦城附近名为安瞻林的林中。那时世尊与众多比库僧团一同前往舍迦城，在安瞻林住持。未曾安置专用僧所。许多比库若在林旁四众诸树及河岸草地安卧。夜半时分，河边水沟处来沙玛内等人，发出极大响声。世尊知道后，唤养牛人长老：“你去吧，分散水沟水流，为比库们营造良好休息处。”长老答曰：“善哉，尊者！”凭神通力分散水流，像山峰般稳定矗立。其效显现于大众。数日后，教师坐于广大诸天围绕中央，见长老为普渡众生，赞叹其功德，称颂以偈曰：“此者具神通力，多方无碍通达者。”
§38
38. Tattha iddhiyāti adhiṭṭhāniddhiyā. Sarabhunti evaṃnāmikaṃ nadiṃ, yaṃ loke ‘‘sarabhu’’nti vadanti. Aṭṭhapesīti sandituṃ adento sotaṃ nivattetvā pabbatakūṭaṃ viya mahantaṃ jalarāsiṃ katvā ṭhapesi. Asitoti nasito, taṇhādiṭṭhinissayarahito, bandhanasaṅkhātānaṃ vā sabbasaṃyojanānaṃ samucchinnattā kenacipi bandhanena abaddho, tato eva ejānaṃ kilesānaṃ abhāvato anejo so, gavampati, taṃ sabbasaṅgātigataṃ tādisaṃ sabbepi rāgadosamohamānadiṭṭhisaṅge atikkamitvā ṭhitattā sabbasaṅgātigataṃ, asekkhamunibhāvato mahāmuniṃ, tato eva kāmakammabhavādibhedassa sakalassapi bhavassa pāraṃ nibbānaṃ gatattā bhavassa pāraguṃ. Devā namassantīti devāpi imassanti, pageva itarā pajāti.
38. 此处所谓神通乃是坚固印证之意。所谓“萨砵呼”即河名，众人称为“萨砵呼”河。长老如如不动，淤泥堆积，如高山稳固，不曾漂流。此乃断除渴爱见受，断绝一切拘束系缚，虽有人强缚也不受限。因灭恶趣有漏烦恼因缘，故长老非凡，断尽一切贪瞋痴等烦恼及见解束缚，以坚定相住，具足断尽一切缠绕的圣者风范。继此，从断除贪爱等所有导致世间生死轮回之业过患，超越一切有趣，证入涅槃。众天礼敬此长老，天众于彼住世间诸有之中，犹如众生别类之别。
Gāthāpariyosāne mahato janakāyassa dhammābhisamayo ahosi. Thero aññaṃ byākaronto ‘‘satthāraṃ pūjessāmī’’ti imameva gāthaṃ abhāsīti.
偈颂结束时出现大护法神众演说佛法之聚会。长老答曰：“当供养师长尊者。”继而诵此偈。
Gavampatittheragāthāvaṇṇanā niṭṭhitā. · 咖瓦般帝长老偈注释完毕。
9. Tissattheragāthāvaṇṇanā九、帝萨长老偈注释
Sattiyā viya omaṭṭhoti āyasmato tissattherassa gāthā. Kā uppati? Ayampi kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto tissassa bhagavato bodhiyā mūle purāṇapaṇṇāni nīharitvā sodhesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare bhagavato pitucchāputto hutvā nibbatti tisso nāma nāmena. So bhagavantaṃ anupabbajitvā upasampanno hutvā araññāyatane viharanto jātiṃ paṭicca mānaṃ karonto kodhūpāyāsabahulo ca ujjhānabahulo ca hutvā vicarati, samaṇadhamme ussukkaṃ na karoti. Atha naṃ satthā ekadivasaṃ divāṭṭhāne vivaṭamukhaṃ niddāyantaṃ dibbacakkhunā olokento sāvatthito ākāsena gantvā tassa upari ākāseyeva ṭhatvā obhāsaṃ pharitvā tenobhāsena paṭibuddhassa satiṃ uppādetvā ovādaṃ dento ‘‘sattiyā viya omaṭṭho’’ti gāthaṃ abhāsi.
这首偈诗如誓约誓言，是长老蒂萨那的诗偈。其起因如何？此长老在前世诸佛期间，于诸佛根本处积累功德，以证清净开悟之地，曾揭起旧叶以听闻佛陀法音。凭此功德周游天人间，生于咖毕拉城，世尊之根本家庭子嗣，名叫蒂萨那。未先出家，后得比库尼戒，住于野外精进。此中修习成长，断除我执，消解恼乱与躁动，心系修道不懈。教师某日运用天眼，从天上观望舍卫城，在空中显现光明，启发觉悟之念，开示教导，诵出“这如誓约誓言”偈文。
§39
39. Tattha sattiyāti desanāsīsametaṃ, ekatodhārādinā satthenāti attho. Omaṭṭhoti pahato. Cattāro hi pahārā omaṭṭho ummaṭṭho maṭṭho vimaṭṭhoti. Tattha upari ṭhatvā adhomukhaṃ dinnapahāro omaṭṭho nāma, heṭṭhā ṭhatvā uddhammukhaṃ dinnapahāro ummaṭṭho nāma, aggaḷasūci viya vinivijjhitvā gato maṭṭho nāma, seso sabbopi vimaṭṭho nāma. Imasmiṃ pana ṭhāne omaṭṭho gahito. So hi sabbadāruṇo duruddharaṇasallo duttikiccho antodoso antopubbalohitova hoti, pubbalohitaṃ anikkhamitvā vaṇamukhaṃ pariyonandhitvā tiṭṭhati. Pubbalohitaṃ nīharitukāmehi mañcena saddhiṃ bandhitvā adhosiro kātabbo hoti, maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpuṇanti. Ḍayhamāneti agginā jhāyamāne. Matthaketi sīse. Idaṃ vuttaṃ hoti – yathā sattiyā omaṭṭho puriso sallubbāhanavaṇatikicchanānaṃ atthāya vīriyaṃ ārabhati tādisaṃ payogaṃ karoti parakkamati, yathā ca ḍayhamāne matthake ādittasīso puriso tassa nibbāpanatthaṃ vīriyaṃ ārabhati tādisaṃ payogaṃ karoti, evamevaṃ, bhikkhu, kāmarāgappahānāya sato appamatto ativiya ussāhajāto hutvā vihareyyāti.
“三十九、此处‘sattiyā’一词，作为教诫语境而言，是指唯一一条泛指真理的意思。‘Omaṭṭho’意为‘击打’。实际上，四种击打即‘omaṭṭho’、‘ummaṭṭho’、‘maṭṭho’、‘vimaṭṭho’。其中，置于上方朝下的击打称为‘omaṭṭho’，置于下方朝上的称为‘ummaṭṭho’，如同箭头射穿目标的击打称为‘maṭṭho’，其余一切则称为‘vimaṭṭho’。在此的情境中，采取的是‘omaṭṭho’。此击打极为猛烈、难以承受，象征艰难之劳作，属极其深刻之内心痛苦与折磨，仿佛内心血流如注一般。若欲遣除内心血流，须将其用床缚牢，如此连头向下，以防止流血加剧。此时因内心火燃烧，脑中热痛，乃此比喻。此说意在说明，正如猛击般的打击引发烈火脑热，坚毅人必发奋精进，应对娑婆诸苦；同样，修行比库为断除欲爱，须具足正念，慎密用功，发起强烈精进，方能断除贪欲住心，保持清净安住。
Evaṃ bhagavā tassa therassa kodhūpāyāsavūpasamāya ovādaṃ dento tadekaṭṭhatāya kāmarāgappahānasīsena desanaṃ niṭṭhāpesi. Thero imaṃ gāthaṃ sutvā saṃviggahadayo vipassanāya yuttappayutto vihāsi. Tassa ajjhāsayaṃ ñatvā satthā saṃyuttake tissattherasuttaṃ (saṃ. ni. 3.84) desesi. So desanāpariyosāne arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.53.66-73) –
世尊为此长老劝导灭除嗔恚及烦恼，特别以断除欲爱为极旨，宣说教法后告终。此长老闻此偈语，内心受震动，专注于正见，勤修内观修行。识得师教，世尊于《三十长老相应经》(三藏·尼连禅经3.84)中宣讲此理。末法宣说完毕，长老坚证阿拉汉果。故法句传记记载，
‘‘Devaloke manusse ce, anubhotvā ubho yase;
“不论天上人间，若曾同享荣耀；
Avasāne ca nibbānaṃ, sivaṃ patto anuttaraṃ.
终至涅槃，成就无上清净；
‘‘Sambuddhaṃ uddisitvāna, bodhiṃ vā tassa satthuno;
见悟佛陀与正觉导师；
Yo puññaṃ pasavī poso, tassa kiṃ nāma dullabhaṃ.
行善积福者，其福难以名状。”
‘‘Magge phale āgame ca, jhānābhiññāguṇesu ca;
「于道与果之教诲，及于禅定与通达之功德，
Aññesaṃ adhiko hutvā, nibbāyāmi anāsavo.
比他法门更为尊胜，我断除烦恼，涅槃寂灭。」
‘‘Purehaṃ bodhiyā pattaṃ, chaḍḍetvā haṭṭhamānaso;
「昔我得菩提时，抛弃恚恨怀心，
Imehi vīsataṅgehi, samaṅgī homi sabbathā.
凭此二十肢法，我恒常皆得坚固安稳。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼已被禅定熄灭……如是……遵守佛陀教法。」
Arahattaṃ pana patvā thero aññaṃ byākaronto satthāraṃ pūjetuṃ tameva gāthaṃ abhāsi.
于证得阿拉汉果后，长老不作他说，称赞导师而唱此偈诗。
Tissattheragāthāvaṇṇanā niṭṭhitā. · 帝萨长老偈注释完毕。
10. Vaḍḍhamānattheragāthāvaṇṇanā10. 瓦达玛那长老偈注释
Sattiyāviya omaṭṭhoti āyasmato vaḍḍhamānattherassa gāthā. Kā uppatti? Ayampi kira purimabuddhesu katādhikāro ito dvenavute kappe tissassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto tissaṃ bhagavantaṃ piṇḍāya carantaṃ disvā pasannamānaso suparipakkāni vaṇṭato muttāni ambaphalāni adāsi. So tena puññakammena devaloke nibbatto aparāparaṃ puññakammāni upacinanto imasmiṃ buddhuppāde vesāliyaṃ licchavirājakule nibbatti, vaḍḍhamānotissa nāmaṃ ahosi. So vayappatto saddho pasanno dāyako dānarato kārako saṅghupaṭṭhāko hutvā tathārūpe aparādhe satthārā pattanikkujjanakamme kārāpite aggiṃ akkanto viya saṅghaṃ khamāpetvā kammaṃ paṭippassambhetvā sañjātasaṃvego pabbaji, pabbajitvā pana thinamiddhābhibhūto vihāsi. Taṃ satthā saṃvejento ‘‘sattiyā viya omaṭṭho’’ti gāthaṃ abhāsi.
关于尊敬的长老瓦贾马纳的诗句「如同誓约一般」，其起源何在？据说，此诗句缘起于过去诸佛时代的一段功德事迹。在三十亿劫之前，当时的佛陀在家中出生，获得了明彻智慧。那时他观察到托钵施食的尊者提萨佛，心生欢喜，于是以成熟的心意给予他成熟的莲花和湿润的果实。凭此善业，他升生于天界，不断积累善业，持续在此佛陀出世时投生于迦毗罗卫城利叉毗罗王族之家，名为瓦贾马纳提萨。此人年老时信心坚定、心怀欢喜、乐于布施，护持僧团。在犯下如主持者所说的严重过失，即曾在僧团中如火熄灭般平息争端后，心生怨恨，于是生起了烦恼便出家，然入出安睡昏沉缠绕。那位圣者见此生起悲悯之心，吟诵了「如同誓约一般」的诗句以示感怀。
§40
40. Tattha bhavarāgappahānāyāti bhavarāgassa rūparāgassa arūparāgassa ca pajahanatthāya. Yadipi ajjhattasaṃyojanāni appahāya bahiddhasaṃyojanānaṃ pahānaṃ nāma natthi, nānantarikabhāvato pana uddhambhāgiyasaṃyojanappahānavacanena orambhāgiyasaṃyojanappahānampi vuttameva hoti. Yasmā vā samucchinnorambhāgiyasaṃyojanānampi kesañci ariyānaṃ uddhambhāgiyasaṃyojanāni duppaheyyāni honti, tasmā suppaheyyato duppaheyyameva dassento bhagavā bhavarāgappahānasīsena sabbassāpi uddhambhāgiyasaṃyojanassa pahānamāha. Therassa eva vā ajjhāsayavasenevaṃ vuttaṃ. Sesaṃ vuttanayameva.
第40讲中「断除轮回贪欲」，指的是为断除对此生死轮回的贪著欲爱，包括对色欲和无色欲的断除。虽然断除了内在的束缚（内缠），但外在束缚（外缠）实则并未断除。即便如此，佛陀曾用断除非内在缠累，而是外在缠累的说法，来说明断除“先行束缚”的含义。因为那些已经断除先行束缚的圣者中，仍有部分高贵的先行束缚难于断除，因此佛陀以‟断除轮回贪欲‟为总说，包括所有先行束缚的断除。此处的说法，亦被长老们视为最正当的解说。其余内容亦同样如此。
Vaḍḍhamānattheragāthāvaṇṇanā niṭṭhitā. · 瓦达玛那长老偈注释完毕。
Catutthavaggavaṇṇanā niṭṭhitā. · 第四品注释完毕。
5. Pañcamavaggo
5. 第五品
1. Sirivaḍḍhattheragāthāvaṇṇanā1. 西利瓦达长老偈注释
Vivaramanupatantivijjutāti āyasmato sirivaḍḍhattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto vipassiṃ bhagavantaṃ passitvā kiṅkaṇipupphehi pūjaṃ katvā tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa gehe nibbatti, sirivaḍḍhotissa nāmaṃ ahosi. So vayappatto bimbisārasamāgame satthari saddhamme ca uppannappasādo hetusampannatāya pabbaji. Pabbajitvā ca katapubbakicco vebhārapaṇḍavapabbatānaṃ avidūre aññatarasmiṃ araññāyatane pabbataguhāyaṃ kammaṭṭhānamanuyutto viharati. Tasmiñca samaye mahā akālamegho uṭṭhahi. Vijjullatā pabbatavivaraṃ pavisantiyo viya vicaranti. Therassa ghammapariḷāhābhibhūtassa sāragabbhehi meghavātehi ghammapariḷāho vūpasami. Utusappāyalābhena cittaṃ ekaggaṃ ahosi. Samāhitacitto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.10-14) –
关于尊敬的长老锡利瓦贾的诗句「彻底断绝障碍」，其起源何在？据说，他亦为过去诸佛时代的圣者，于九十九劫前。彼时，佛陀毗婆尸在家族中出生，获得明彻智慧。长老锡利瓦贾亲见毗婆尸佛，恭敬地以金鱼花献礼。凭此功德，升生于天界，反复修善功德，周游诸佛时代，在王舍城一富有婆罗门之家出生，名锡利瓦贾。他年迈时，于宾比萨拉王的集会上，因产生对正法的信心和喜悦而出家。出家后，他先修习僧伽罗山一荒野处的山洞，专心修行。某时，大暴雨降临，云雾缭绕如同黄铜覆盖山谷。暴雨浇灭了因极度炎热而涌现的烦恼，心志清明，专注一心，修习毗婆舍那。通过此勤行圆满阿拉汉果。其功绩曾于《阿陀品注》第1章21节中记载：
‘‘Kañcanagghiyasaṅkāso, sabbaññū lokanāyako;
「金剑闪耀，全知的世间领袖；
Odakaṃ dahamoggayha, sināyi aggapuggalo.
他扑灭了火焰，如同最顶尖的人物。」
‘‘Paggayha kiṅkaṇiṃ pupphaṃ, vipassissābhiropayiṃ;
「采摘鲜花，供养观世音者；
Udaggacitto sumano, dvipadindassa tādino.
心志高昂，神情欢悦，如此敬礼两足尊者。
‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;
『从九十一劫以前，我所献上的那朵花』——
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不识其堕恶趣，唯以此花供佛为功德。
‘‘Sattavīsatikappamhi, rājā bhīmaratho ahu;
二百七十万劫期间，出现一位名为毗摩罗陀的国王；
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝，拥有无量财富，是一位伟大的世界统治者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「我之所困惑、所迷惑的烦恼……佛陀教法中所作之事。」
Arahattaṃ pana patvā aññāpadesena attasannissayaṃ udānaṃ udānento ‘‘vivaramanupatanti vijjutā’’ti gāthaṃ abhāsi.
但在证得阿拉汉果后，以另一种方式，凭依自身而发起欢喜歌声，唱道：『纷乱扰乱的事物，如同电光闪耀般相续不断。』
§41
41. Tattha vivaranti antarā vemajjhaṃ. Anupatantīti anulakkhaṇe patanti pavattanti, vijjotantīti attho. Vijjotanameva hi vijjullatānaṃ pavatti nāma. Anu-saddayogena cettha upayogavacanaṃ, yathā ‘‘rukkhamanuvijjotantī’’ti. Vijjutāti sateratā. Vebhārassa ca paṇḍavassa cāti vebhārapabbatassa ca paṇḍavapabbatassa ca vivaramanupatantīti yojanā. Nagavivaragatoti nagavivaraṃ pabbataguhaṃ upagato. Jhāyatīti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena ca jhāyati, samathavipassanaṃ ussukkāpento bhāveti. Putto appaṭimassa tādinoti sīlakkhandhādidhammakāyasampattiyā rūpakāyasampattiyā ca anupamassa upamārahitassa iṭṭhāniṭṭhādīsu tādilakkhaṇasampattiyā tādino buddhassa bhagavato orasaputto. Puttavacaneneva cettha therena satthu anujātabhāvadīpanena aññā byākatāti veditabbaṃ.
41. 其中『纷乱』意谓从之间往中间穿插流动。『相续不断』是指连绵不绝、顺势运行的状态；『闪耀』的意思。『闪耀』意乃智者光明智慧之展现。此处与前者连结，谓『用』的说法，如『树木绵延闪耀』。『闪耀』即为照耀。『绵延』则指连续、连结之意。『负重者与山巅智者』即负担重山者及山中智者之所见，是指绵延翻滚。『穿透洞穴』谓进入深山之洞穴。『专心修习』是指以专注与身心观察为标记而静思，精进禅定与内观修炼。『子弟不逆从者』指修行戒律、具足道德身心的比库，身心清净，无恶好等特征，具备正确与错误的标志，是佛世尊的真弟子。此处以『名子』之说，意指比库长老对佛之附属和师门归属已被证明，别无他说。
Sirivaḍḍhattheragāthāvaṇṇanā niṭṭhitā. · 西利瓦达长老偈注释完毕。
2. Khadiravaniyattheragāthāvaṇṇanā2. 卡迪拉瓦尼亚长老偈注释
Cāle upacāleti āyasmato khadiravaniyarevatattherassa gāthā. Kā uppati? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare titthanāvikakule nibbattitvā mahāgaṅgāya payāgatitthe titthanāvākammaṃ karonto ekadivasaṃ sasāvakasaṅghaṃ bhagavantaṃ gaṅgātīraṃ upagataṃ disvā pasannamānaso nāvāsaṅghāṭaṃ yojetvā mahantena pūjāsakkārena paratīraṃ pāpetvā aññataraṃ bhikkhuṃ satthārā āraññakānaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā tadatthaṃ patthanaṃ paṭṭhapetvā bhagavato bhikkhusaṅghassa ca mahādānaṃ pavattesi. Bhagavā ca tassa patthanāya avajjhabhāvaṃ byākāsi. So tato paṭṭhāya tattha tattha vivaṭṭūpanissayaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe nālakagāme rūpasāriyā brāhmaṇiyā kucchismiṃ nibbatti. Taṃ vayappattaṃ mātāpitaro gharabandhanena bandhitukāmā jātā. So sāriputtattherassa pabbajitabhāvaṃ sutvā ‘‘mayhaṃ jeṭṭhabhātā ayyo upatisso imaṃ vibhavaṃ chaḍḍetvā pabbajito, tena vantaṃ kheḷapiṇḍaṃ kathāhaṃ pacchā gilissāmī’’ti jātasaṃvego pāsaṃ anupagacchanakamigo viya ñātake vañcetvā hetusampattiyā codiyamāno bhikkhūnaṃ santikaṃ gantvā dhammasenāpatino kaniṭṭhabhāvaṃ nivedetvā attano pabbajjāya chandaṃ ārocesi. Bhikkhū taṃ pabbājetvā paripuṇṇavīsativassaṃ upasampādetvā kammaṭṭhāne niyojesuṃ. So kammaṭṭhānaṃ gahetvā khadiravanaṃ pavisitvā, ‘‘arahattaṃ patvā bhagavantaṃ dhammasenāpatiñca passissāmī’’ti ghaṭento vāyamanto ñāṇassa paripākagatattā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.1.628-643) –
在某时，尊敬的苦槐林比库的颂歌说：何以发生？这者谓莲花出世之佛陀，曾于鹤鸣城近依河畔渡船码头的渡口处，渡渡口河时，为弟子众一天工作，见佛至江岸，心怀欢喜，便结舟索，运用隆重仪式穿越大江，迎回对岸，看到另一比库作为师者，立于深林大树丛中央，于彼处设立寺庙和远行僧众驻修。佛陀对此庄严表示欣慰。以此为起点，本地广泛传播弘法，善行远播于天人及人间。此乃在释迦牟尼佛出现于摩揭陀国的罗邑镇，名为卢伽萨里婆之婆罗门女名，乃后祀为善行者。其幼时被父母以世俗缚缚，然闻知长老沙利迦已出家，遂心生慕道说：『吾之长兄优婆塞已舍弃世间豪富而出家，吾亦当效法，事后犒赏尔，甘与尔共游。』生起决心，犹如猎人解脱捕网，先与亲族断绝联系，以因缘感召，在比库前陈述愿入道心。比库遂摄受其出家，完满二十二年上具足戒，并安排修行法门。其住于苦槐林，比库誓愿：「成阿拉汉果后，必见佛陀与法军司令。」其专心努力，智慧成熟，不久便得成就六通。于『阿陀那经』（阿难上座传）中有记载曰——
‘‘Gaṅgā bhāgīrathī nāma, himavantā pabhāvitā;
「江河名为恒河，光辉遍照喜马拉雅；
Kutitthe nāviko āsiṃ, orime ca tariṃ ahaṃ.
渡船夫在渡口等候，我在其上渡河。」
‘‘Padumuttaro nāyako, sambuddho dvipaduttamo;
『波兜勿多罗』导师，是正觉者，是两脚头目，
Vasīsatasahassehi, gaṅgātīramupāgato.
率领成百上千众人，来到恒河岸边。
‘‘Bahū nāvā samānetvā, vaḍḍhakīhi susaṅkhataṃ;
召集众多船只，配备壮健的增添，
Nāvāya chadanaṃ katvā, paṭimāniṃ narāsabhaṃ.
为船加设帆篷，献上人中之王的像。
‘‘Āgantvāna ca sambuddho, ārūhi tañca nāvakaṃ;
正觉者亲临，登上那艘船，
Vārimajjhe ṭhito satthā, imā gāthā abhāsatha.
站立于水中，导师诵说此偈。
‘‘Yo so tāresi sambuddhaṃ, saṅghañcāpi anāsavaṃ;
『若有人度脱了正觉者，且使僧团无漏，』
Tena cittappasādena, devaloke ramissati.
『以此心灵的安详，将在天界中欢悦。』
‘‘Nibbattissati te byamhaṃ, sukataṃ nāvasaṇṭhitaṃ;
『你将产生光辉，此光辉非由造作所致；』
Ākāse pupphachadanaṃ, dhārayissati sabbadā.
『在空中如花冠般覆盖，将永恒持有。』
‘‘Aṭṭhapaññāsakappamhi, tārako nāma khattiyo;
『于五十八劫之中，有一名曰塔罗的王族，』
Cāturanto vijitāvī, cakkavattī bhavissati.
『其国域广大，胜境遍布，将成为统治天下者。』
‘‘Sattapaññāsakappamhi , cammako nāma khattiyo;
“五十个劫以前，有一位名叫卡莫的王族；
Uggacchantova sūriyo, jotissati mahabbalo.
如同刚升起的太阳，他将是大有威力的光明者。
‘‘Kappasatasahassamhi, okkākakulasambhavo;
在一百千劫之前，有一个名为奥迦族的家族；
Gotamo nāma gottena, satthā loke bhavissati.
名为果德玛的那位将成为世间的导师。
‘‘Tidasā so cavitvāna, manussattaṃ gamissati;
经过那段时候，他将离开后世，转入人间；
Revato nāma nāmena, brahmabandhu bhavissati.
名叫雷瓦多者，将成为梵亲族的化身。
‘‘Agārā nikkhamitvāna, sukkamūlena codito;
「舍弃家屋而出，因修苦行根本而激励，
Gotamassa bhagavato, sāsane pabbajissati.
将依照世尊果德玛之教法而出家受戒。」
‘‘So pacchā pabbajitvāna, yuttayogo vipassako;
「彼于出家后，修习正念禅定与智慧的结合，
Sabbāsave pariññāya, nibbāyissatināsavo.
以断除一切烦恼为目标，将无余涅槃果证成。」
‘‘Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;
「我当发奋精进，视精进如最坚坚固护具，
Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.
誓护持此肉身于正觉佛法之中直到终命。」
‘‘Satasahasse kataṃ kammaṃ, phalaṃ dassesi me idha;
『百千所作业，果报于我现；』
Sumutto saravegova, kilese jhāpayī mama.
『迅疾如疾风，烦恼皆熄灭。』
‘‘Tato maṃ vananirataṃ, disvā lokantagū muni;
『时见我栖林，世间解脱圣；』
Vanavāsibhikkhūnaggaṃ, paññapesi mahāmati.
『裸身林中比库，智慧教示众。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我烦恼已消除……此乃佛陀教化。』
Chaḷabhiñño pana hutvā thero satthāraṃ dhammasenāpatiñca vandituṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anupubbena sāvatthiṃ patvā jetavanaṃ pavisitvā satthāraṃ dhammasenāpatiñca vanditvā katipāhaṃ jetavane vihāsi . Atha naṃ satthā ariyagaṇamajjhe nisinno āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ āraññakānaṃ yadidaṃ revato khadiravaniyo’’ti (a. ni. 1.198, 203). So aparabhāge attano jātagāmaṃ gantvā ‘‘cālā, upacālā, sīsūpacālā’’ti tissannaṃ bhaginīnaṃ putte ‘‘cālā, upacālā, sīsūpacālā’’ti tayo bhāgineyye ānetvā pabbājetvā kammaṭṭhāne niyojesi. Te kammaṭṭhānaṃ anuyuttā viharanti. Tasmiñca samaye therassa kocideva ābādho uppanno. Taṃ sutvā sāriputtatthero revataṃ ‘‘gilānapucchanaṃ adhigamapucchanañca karissāmī’’ti upagacchi. Revatatthero dhammasenāpatiṃ dūratova āgacchantaṃ disvā tesaṃ sāmaṇerānaṃ satuppādanavasena ovadanto ‘‘cāle upacāle’’ti gāthaṃ abhāsi.
长老曾具六通，先后在舍卫城净土，敬礼导师及法军统帅，整饰座位，礼请后持着袈裟，循序进入舍卫城，往诘多林精舍，礼敬师长与法师，久居于诘多林中。后来，世尊在圣众中坐于林中比库最高处，对众说：『此处，诸比库，在座林中，我弟子最胜，此地名为雷瓦达黄檀林。』（《增支部》第一卷，第198、203经）其后他回到故乡村中，将弟妹三人名为跋罗、愚跋罗、须跋罗的女儿，带至出家处，令其受具戒，安住于行业处，依业处终日修行。彼时，长老身无疾患。闻讯后，沙利子长老前往拜访雷瓦达长老，说：『将问合病及得病之因。』雷瓦达长老远见法军统帅来临，为教诲其沙门学生，诵曰『跋罗、愚跋罗』之诗歌。
§42
42. Tattha cāle upacāle sīsūpacāleti tesaṃ ālapanaṃ. ‘‘Cālā, upacālā, sīsūpacālā’’ti hi itthiliṅgavasena laddhanāmā te tayo dārakā pabbajitāpi tathā voharīyanti. ‘‘‘Cālī, upacālī, sīsūpacālī’ti tesaṃ nāma’’nti ca vadanti. Yadatthaṃ ‘‘cālā’’tiādinā āmantanaṃ kataṃ, taṃ dassento ‘‘patissatā nu kho viharathā’’ti vatvā tattha kāraṇamāha ‘‘āgato vo vālaṃ viya vedhī’’ti. Patissatāti patissatikā. Khoti avadhāraṇe. Āgatoti āgacchi. Voti tumhākaṃ. Vālaṃ viya vedhīti vālavedhī viya, ayañhettha saṅkhepattho – tikkhajavananibbedhikapaññatāya vālavedhirūpo satthukappo tumhākaṃ mātulatthero āgato, tasmā samaṇasaññaṃ upaṭṭhapetvā satisampajaññayuttā eva hutvā viharatha, ‘‘yathādhigate vihāre appamattā bhavathā’’ti.
此处所谓“乞食”、“乞食妇”、“头乞食妇”，乃指女性的称谓，三者名号均为女性之意。三位儿童虽受出家戒，但亦以此名相相称。人言“乞食妇”、“乞食妇姑母”、“头乞食妇”乃她们之名。如以“乞食”等词邀请她们时，示以问候曰“你们安住乎？”并说明原因谓：“来者如执蛇矛者也。”“安住乎”译为“安住”“稳固”，表示坚守；“来者”为“来到的”；“你们”指众人。谓“如蛇矛”，以其尖锐利害，乃用以形容对方锐利警觉之意。此为简略解释——“蛇矛”意即尖锐有力，乃谓此师长来故，她们应以具戒正智，持念正虑安住，不可轻慢，时刻警觉，正如居所所到，须悉心勤谨为是。
Taṃ sutvā te sāmaṇerā dhammasenāpatissa paccuggamanādivattaṃ katvā ubhinnaṃ mātulattherānaṃ paṭisanthāravelāyaṃ nātidūre samādhiṃ samāpajjitvā nisīdiṃsu. Dhammasenāpati revatattherena saddhiṃ paṭisanthāraṃ katvā uṭṭhāyāsanā te sāmaṇere upasaṅkami, te tathākālaparicchedassa katattā there upasaṅkamante eva uṭṭhahitvā vanditvā aṭṭhaṃsu. Thero ‘‘katarakataravihārena viharathā’’ti pucchitvā tehi ‘‘imāya imāyā’’ti vutte ‘‘dārakepi nāma evaṃ vinento mayhaṃ bhātiko paccapādi vata dhammassa anudhamma’’nti theraṃ pasaṃsanto pakkāmi.
闻此之后，沙玛内拉等对法军统领起敬，前后交替，彼此循师长及集会旧仪，近乎不远处入禅定入席安坐。与法军统领雷瓦达长老一同结集礼敬之后，现身于座前，长老询问：“汝等多日所居处所如何？”彼等答：“此间此处。”长老以此令汝等觉悟，曰：“即使幼童亦如此恭敬，我弟弟在法法相续中，亦当照此恭敬。”称赞长老之后而退去。
Khadiravaniyattheragāthāvaṇṇanā niṭṭhitā. · 卡迪拉瓦尼亚长老偈注释已结束。
3. Sumaṅgalattheragāthāvaṇṇanā三、苏芒嘎拉长老偈注释
Sumuttikoti āyasmato sumaṅgalattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto siddhatthassa bhagavato kāle rukkhadevatā hutvā nibbatti. So ekadivasaṃ satthāraṃ nhāyitvā ekacīvaraṃ ṭhitaṃ disvā somanassappatto hutvā apphoṭesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyā avidūre aññatarasmiṃ gāmake tādisena kammanissandena daliddakule nibbatti. Tassa sumaṅgaloti nāmaṃ ahosi. So vayappatto khujjakāsitanaṅgalakuddālaparikkhāro hutvā kasiyā jīvati. So ekadivasaṃ raññā pasenadikosalena bhagavato bhikkhusaṅghassa ca mahādāne pavattiyamāne dānopakaraṇāni gahetvā āgacchantehi manussehi saddhiṃ dadhighaṭaṃ gahetvā āgato bhikkhūnaṃ sakkārasammānaṃ disvā ‘‘ime samaṇā sakyaputtiyā sukhumavatthasunivatthā subhojanāni bhuñjitvā nivātesu senāsanesu viharanti, yaṃnūnāhampi pabbajeyya’’nti cintetvā, aññataraṃ mahātheraṃ upasaṅkamitvā attano pabbajjādhippāyaṃ nivedesi. So taṃ karuṇāyanto pabbājetvā kammaṭṭhānaṃ ācikkhi. So araññe viharanto ekavihāre nibbinno ukkaṇṭhito hutvā, vibbhamitukāmo ñātigāmaṃ gacchanto antarāmagge kacchaṃ bandhitvā khettaṃ kasante kiliṭṭhavatthanivatthe samantato rajokiṇṇasarīre vātātapena phussante kassake disvā, ‘‘mahantaṃ vatime sattā jīvikanimittaṃ dukkhaṃ paccanubhontī’’ti saṃvegaṃ paṭilabhi. Ñāṇassa paripākaṃ gatattā yathāgahitaṃ kammaṭṭhānaṃ upaṭṭhāsi. So aññataraṃ rukkhamūlaṃ upagantvā vivekaṃ labhitvā yoniso manasikaronto vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.11-19) –
“苏牟提尊者颂”——其出世缘何？彼亦于以往多佛时代，承如是长者身分，修于轮转轮回之因缘，积功德，佐佛正法时，树神化生。彼于一日为佛浴，着一衣，见已欢喜大悦而示现欢喜。凭此功德因缘，于人天间转轮转世。此际佛陀出世不远处乡村中，以此因缘转入贫瘠之门第。名曰“苏牟提”，寿老显现，支撑残躯，俱有病苦。一天，时霸萨塞那国王及果尊者比库僧团，于大施节日设斋，携带诸礼来访，与诸比库共得尊敬礼拜。彼以此思想：“此等沙门，释子子孙，食穿洁净衣衫，安住净洒处所，如若我亦应出家。”遂往诣一长老，表述出家愿望。彼离开尘世而入林中，独居一舍。然心不安，怀疑、困惑，便携刀行走于乡间，视见破败田畴，杂草丛生，瘴气弥漫，遂感人生苦难之深重。经由智慧成熟，行于正道修习，心念安立，修观而入正道，得阿拉汉果。彼于《阿陀罗经》（apadāna）云：“世尊为真理显现，如来最上，世间豪杰；于静室流涎衍出，沐浴饮食已毕；着单衣袍止息，得大欢喜，现乐显现……”。
‘‘Atthadassī jinavaro, lokajeṭṭho narāsabho;
“世尊为利益众生，圣胜如来，众生之上；
Vihārā abhinikkhamma, taḷākaṃ upasaṅkami.
出入寺院，亲近树林；
‘‘Nhātvā pitvā ca sambuddho, uttaritvekacīvaro;
沐浴饮水毕，执持一衣单袍。”
Aṭṭhāsi bhagavā tattha, vilokento disodisaṃ.
当时世尊立于彼处，观视四方诸国。
‘‘Bhavane upaviṭṭhohaṃ, addasaṃ lokanāyakaṃ;
在居所中安坐，我见世间之主。
Haṭṭho haṭṭhena cittena, apphoṭesiṃ ahaṃ tadā.
心与心相应，我当时不被搅乱。
‘‘Sataraṃsiṃva jotantaṃ, pabhāsantaṃva kañcanaṃ;
宛如七宝光耀灿然，亦如金色辉煌炽盛，
Naccagīte payuttohaṃ, pañcaṅgatūriyamhi ca.
我与舞乐同住，处于五根四尘之中。
‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;
无论我何处再生，或为天人，或为人间，
Sabbe satte abhibhomi, vipulo hoti me yaso.
众生皆悉臣服于我，我的名声广大无边。
‘‘Namo te purisājañña, namo te purisuttama;
『礼敬你，诸人之智慧者；礼敬你，诸人中至上者；
Attānaṃ tosayitvāna, pare tosesi tvaṃ muni.
你先以自己为乐，尔后又使他人欢喜，尊者啊。』
‘‘Pariggahe nisīditvā, hāsaṃ katvāna subbate;
『端坐于坛，微笑和善，
Upaṭṭhahitvā sambuddhaṃ, tusitaṃ upapajjahaṃ.
侍奉正觉者，使之现于忉利天。』
‘‘Soḷaseto kappasate, dvinavaekacintitā;
『十六劫的时光，二十九劫的思惟；』
Sattaratanasampannā, cakkavattī mahabbalā.
具足七宝的世界王，力大无比的王者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼已被我熄灭……佛陀的教法已成就」如是说。
Arahattaṃ pana patvā sampattiṃ attano dukkhavimuttiñca kittanavasena udānaṃ udānento ‘‘sumuttiko’’tiādimāha.
然而成就了阿拉汉果位的自在，以及解脱苦难之成就，以赞歌形式称扬，作如『清净者』等歌。
§43
43. Tattha sumuttikoti sundarā accantikatāya apunabbhavikā mutti etassāti sumuttiko. Tassa pana vimuttiyā pāsaṃsiyatāya acchariyatāya ca apphoṭento āha ‘‘sumuttiko’’ti. Puna tattha vimuttiyaṃ attano pasādassa daḷhabhāvaṃ dassento ‘‘sāhu sumuttikomhī’’ti āha. ‘‘Sādhu suṭṭhu muttiko vatamhī’’ti attho. ‘‘Kuto panāyaṃ sumuttikatā’’ti? Kāmañcāyaṃ thero sabbasmāpi vaṭṭadukkhato suvimutto, attano pana tāva upaṭṭhitaṃ ativiya aniṭṭhabhūtaṃ dukkhaṃ dassento ‘‘tīhi khujjakehī’’tiādimāha. Tattha khujjakehīti khujjasabhāvehi, khujjākārehi vā. Nissakkavacanañcetaṃ muttasaddāpekkhāya. Kassako hi akhujjopi samāno tīsu ṭhānesu attānaṃ khujjaṃ katvā dasseti lāyane kasane kuddālakamme ca. Yo hi pana kassako lāyanādīni karoti , tānipi asitādīni kuṭilākārato khujjakānīti vuttaṃ ‘‘tīhi khujjakehī’’ti.
43. 其中，所谓『清净者』，是指永远美好、超越再生的解脱者。因他解脱之称赞与殊异不彰显，他称之为『清净者』。又因显现自己解脱的坚定安住，他说『善哉，我是清净者』，意为『清净彻底的安住者』。何以称此人清净？老人老迈者虽普遍皆有苦，但他表现自己虽有过剩不善之苦，却以三苦折磨自见，称为『三处老朽苦』。所谓三处老朽苦，为形状老朽、瘦弱等苦。此用依附词是因需连带称清净语。即便是木匠仍作木屑、炉工等处凿削，刀匠开凿石头，也被称为三处老朽苦者，因其工具形状曲折。
Idāni tāni sarūpato dassento ‘‘asitāsu mayā, naṅgalāsu mayā, khuddakuddālāsu mayā’’ti āha. Tattha asitāsu mayāti lavittehi mayā muttanti attho. Nissakke cetaṃ bhummavacanaṃ. Sesesupi eseva nayo. Apare pana ‘‘asitāsu mayāti lavittehi karaṇabhūtehi mayā khujjita’’nti vadanti. Tesaṃ matena karaṇatthe hetumhi vā bhummavacanaṃ. ‘‘Naṅgalāsū’’ti liṅgavipallāsaṃ katvā vuttaṃ, naṅgalehi kasirehīti attho. Attanā vaḷañjitakuddālassa sabhāvato vaḷañjanena vā appakatāya vuttaṃ ‘‘khuddakuddālāsū’’ti ‘‘kuṇṭhakuddālāsū’’tipi pāḷi. Vaḷañjaneneva atikhiṇakhaṇittesūti attho. Idhamevāti ma-kāro padasandhikaro. Atha vāpīti vā-saddo nipātamattaṃ. Gāmake ṭhitattā tāni asitādīni kiñcāpi idheva mama samīpeyeva, tathāpi alameva hotīti attho. Turitavasena cetaṃ āmeḍitavacanaṃ. Jhāyāti phalasamāpattijjhānavasena diṭṭhadhammasukhavihāratthaṃ dibbavihārādivasena ca jhāya. Sumaṅgalāti attānaṃ ālapati. Jhāne pana ādaradassanatthaṃ āmeḍitaṃ kataṃ. Appamatto viharāti satipaññāvepullappattiyā sabbatthakameva appamattosi tvaṃ, tasmā idāni sukhaṃ vihara, sumaṅgala. Keci pana ‘‘arahattaṃ appatvā eva vipassanāya vīthipaṭipannāya sāsane sañjātābhiratiyā yathānubhūtaṃ gharāvāsadukkhaṃ jigucchanto thero imaṃ gāthaṃ vatvā pacchā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇī’’ti vadanti. Tesaṃ matena ‘‘jhāya appamatto viharā’’ti padānaṃ attho vipassanāmaggavasenapi yujjati eva.
现今他具体陈述为『被我切割过的木屑、木杈、短小之刃』。此所谓被我切割，即用锯切割之意，依附词由土名辞构成。之后再陈‘以锯切割’者，乃基于工具的原因及土名词。『木杈』一词是声母变换后意为叉状物。因其天然弯曲之特性，故谓为短小剑刃及弯曲剑刃。此『以锯切割之物』乃由「以锯切割」间隔构词而成。后续『或许』一词只为强调助词。居于乡村即便近我处，亦并不显露，否则仅限于此意。此为更速称令之语。禅思乃依禅定中观诸法之乐住，及天上诸乐之禅定也。‘祝福吉祥’意谓自我称赞。禅中则为表现尊敬之意，故作速称令。谨慎修持者因正念与慧智之增长，处处皆清净，故劝今当乐住，祝福吉祥。有些说法谓『仅成就阿拉汉果，依止正观之道而行者，因所感受的舍宅诸苦而厌弃，此老者唱此偈，之后正观增长，终究成阿拉汉』。依其说法，「禅思者，当谨慎修行」意涵亦适用于正观道。
Sumaṅgalattheragāthāvaṇṇanā niṭṭhitā. · 苏芒嘎拉长老偈注释已结束。
4. Sānuttheragāthāvaṇṇanā四、萨努长老偈注释
Mataṃvā amma rodantīti āyasmato sānuttherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato hatthapādadhovanamukhavikkhālanānaṃ atthāya udakaṃ upanesi. Satthā hi bhojanakāle hatthapāde dhovitukāmo ahosi. So satthu ākāraṃ sallakkhetvā udakaṃ upanesi. Bhagavā hatthapāde dhovitvā bhuñjitvā mukhaṃ vikkhāletukāmo ahosi. So tampi ñatvā mukhodakaṃ upanesi. Satthā mukhaṃ vikkhāletvā mukhadhovanakiccaṃ niṭṭhāpesi. Evaṃ bhagavā anukampaṃ upādāya tena karīyamānaṃ veyyāvaccaṃ sādiyi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa upāsakassa gehe paṭisandhiṃ gaṇhi. Tasmiṃ gabbhagateyeva pitā pavāsaṃ gato, upāsikā dasamāsaccayena puttaṃ vijāyitvā sānūtissa nāmaṃ akāsi. Tasmiṃ anukkamena vaḍḍhante sattavassikaṃyeva naṃ bhikkhūnaṃ santike pabbājesi, ‘‘evamayaṃ anantarāyo vaḍḍhitvā accantasukhabhāgī bhavissatī’’ti. ‘‘So sānusāmaṇero’’ti paññāto paññavā vattasampanno bahussuto dhammakathiko sattesu mettajjhāsayo hutvā devamanussānaṃ piyo ahosi manāpoti sabbaṃ sānusutte āgatanayena veditabbaṃ.
传说大尊者萨努长老的偈语曰：因何而生？他曾在过去诸佛时，积累功德，承接世间因缘，乃至第九十九劫，得于现佛悉达多尊者洗脚池边供水。师在用餐时欲洗双脚，手托壶水，尊者洗足食毕后，欲洗口亦让他知晓，遂供水洗口。世尊见此慈悲之行欢喜，遂颁授应行布施戒行。以此功德得生天界，前后积累善行，在天人中周游，缘此佛陀出世之时，复于王舍城某居家近缘再生。胎中时父亲远行，母以十个月后生子，名萨努。随母亲滋养成长，七年间见诸比库出家，称其为小沙玛内拉，称誉智慧甚广，善说法，众生喜爱，称之为萨努沙玛内拉。
Tassa atītajātiyaṃ mātā yakkhayoniyaṃ nibbatti. Taṃ yakkhā ‘‘sānuttherassa ayaṃ mātā’’ti garucittikārabahulā hutvā mānenti. Evaṃ gacchante kāle puthujjanabhāvassa ādīnavaṃ vibhāventaṃ viya ekadivasaṃ sānussa yoniso manasikārābhāvā ayoniso ummujjantassa vibbhamitukāmatācittaṃ uppajji. Taṃ tassa yakkhinimātā ñatvā manussamātuyā ārocesi – ‘‘tava putto, sānu, ‘vibbhamissāmī’ti cittaṃ uppādesi, tasmā tvaṃ –
过去世中，他的母亲出生成于夜叉之族。那些夜叉众人心生大敬，称她为“此者乃萨努特他之母”。如此时间流逝，像是在度过一日一般，凡夫心性生出无知的起始。此时，因缺乏正念而心生疑惑，生起想窥见恶鬼的念头。那夜叉母知晓此事，便以人母的慈爱之心告诫他说：“你之子萨努，心怀‘愿我得见恶鬼’之念，故而你——
‘‘Sānuṃ pabuddhaṃ vajjāsi, yakkhānaṃ vacanaṃ idaṃ;
“萨努，你应觉悟，夜叉之语如是：
Mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho.
不可作恶业，无论显行或暗行。
‘‘Sace tvaṃ pāpakaṃ kammaṃ, karissasi karosi vā;
若汝将作恶，无论已作未作，
Na te dukkhā pamutyatthi, uppaccāpi palāyato’’ti. (saṃ. ni. 1.239; dha. pa. aṭṭha. 2.325 sānusāmaṇeravatthu) –
痛苦亦难解脱，连暂时逃避亦无可能。”（收录于《戒律集》1.239及《论丘经注释》第2.325萨努沙玛内拉事迹）——
Evaṃ bhaṇāhī’’ti. Evañca pana vatvā yakkhinimātā tatthevantaradhāyi. Manussamātā pana taṃ sutvā paridevasokasamāpannā cetodukkhasamappitā ahosi. Atha sānusāmaṇero pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya mātu santikaṃ upagato mātaraṃ rodamānaṃ disvā ‘‘amma, kiṃ nissāya rodasī’’ti vatvā ‘‘taṃ nissāyā’’ti ca vutto mātu ‘‘mataṃ vā, amma, rodanti, yo vā jīvaṃ na dissatī’’ti gāthaṃ abhāsi.
夜叉母如是劝诫。说毕，夜叉母即入地狱中消失。人母闻此悲痛交集，心沉忧苦。于是，萨努沙玛内拉晨起，穿衣持钵来到母亲面前，见其哭泣，便言：“母亲，何因而泣？”母答曰：“因此缘故。”人母又言：“母亲我亦哭泣，因有一生灵未见人世。”以此偈言告诫。
§44
44. Tassattho – ‘‘amma, rodantā nāma ñātakā mittā vā attano ñātakaṃ mittaṃ vā mataṃ uddissa rodanti paralokaṃ gatattā, yo vā ñātako mitto vā jīvaṃ jīvanto desantaraṃ pakkantatāya ca na dissati, taṃ vā uddissa rodanti, ubhayampetaṃ mayi na vijjati, evaṃ sante jīvantaṃ dharamānaṃ maṃ purato ṭhitaṃ passantī; kasmā, amma, rodasi?Maṃ uddissa tava rodanassa kāraṇameva natthī’’ti.
其义是——「母亲啊，哭泣的亲族朋友，因所爱的亲族或朋友已经往生而哭泣。又因心爱之亲友现生仍未显现于他方世界，亦因而哭泣。两种情况都不在我这里，即使如此，站在我面前、活着维持生命者也都如此。我以此观察，母亲啊，何故你哭泣？为我哭泣并无理由可言。」
Taṃ sutvā tassa mātā ‘‘maraṇañhetaṃ, bhikkhave, yo sikkhaṃ paccakkhāya hīnāyāvattatī’’ti (ma. ni. 3.63) suttapadānusārena uppabbajanaṃ ariyassa vinaye maraṇanti dassentī –
闻此，彼母言：「如来所说，死者因所修习所趋之法力减弱而陨灭，是为真理。」依《大尼禅经》第三章第六十三节原则，显示圣者戒律认为死亡者实为陨灭。
‘‘Mataṃ vā putta rodanti, yo vā jīvaṃ na dissati;
「儿子会为我哭泣，因为他无法见到我的生命；
Yo ca kāme cajitvāna, punarāgacchate idha.
又如放弃欲望者，即使远离这里，也会再来此地。
‘‘Taṃ vāpi putta rodanti, puna jīvaṃ mato hi so;
儿子仍会为我哭泣，因为我仍有生命存在；
Kukkuḷā ubbhato tāta, kukkuḷaṃ patitumicchasī’’ti. (saṃ. ni. 1.239; dha. pa. aṭṭha. 2.sānusāmaṇeravatthu) –
若母鸡从高处坠落，它必欲欲跌落。」（《相应部尼禅经》一章二百三十九节；《法句经附注》第二卷，沙门子相关故事）
Gāthādvayaṃ abhāsi.
他朗诵了两句歌谣。
Tattha kāme cajitvānāti nekkhammajjhāsayena vatthukāme pahāya, tañca kilesakāmassa tadaṅgappahānavasena veditabbaṃ. Pabbajjā hettha kāmapariccāgo adhippeto. Punarāgacchate idhāti idha gehe punadeva āgacchati, hīnāyāvattanaṃ sandhāya vadati. Taṃ vāpīti yo pabbajitvā vibbhamati , taṃ vāpi puggalaṃ mataṃ viyamādisiyo rodanti. Kasmāti ce? Puna jīvaṃ mato hi soti vibbhamanato pacchā yo jīvanto, so guṇamaraṇena atthato matoyeva. Idānissa savisesasaṃvegaṃ janetuṃ ‘‘kukkuḷā’’tiādi vuttaṃ. Tassattho – ‘‘ahorattaṃ ādittaṃ viya hutvā ḍahanaṭṭhena kukkuḷanirayasadisattā kukkuḷā gihibhāvā anukampantiyā mayā ubbhato uddhato, tāta sānu, kukkuḷaṃ patituṃ icchasi patitukāmosī’’ti.
此处“放弃欲望”是指以出家意志舍弃感官之欲，并应当理解为此时对烦恼之欲的相应舍弃。离家出家意在断除对欲望的执著。若归来，则谓之“此处”，即在家中复返，因此说是堕落。出家后断欲者为尊，若反悔则被认为退失正道，令世人哀叹。何以故？因生者尚在，断者灭已；活者由死与生的属性本质上不异。对此，曾言“鸡”等类名，意喻此事尤为急迫。由此，世尊以“昼夜如烈火燃烧般，地狱中鸡类恶趣众生因我慈悯而从中升起，儿啊，你若欲跌倒，我亦盼你不堕”以示慈悲警醒。
Taṃ sutvā sānusāmaṇero saṃvegajāto hutvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.25-29) –
听闻此义，年幼沙玛内拉由内心震动，立发观慧，迅速证得阿拉汉果。对此，阿阇世中（出家老人传记）曾记载：“
‘‘Bhuñjantaṃ samaṇaṃ disvā, vippasannamanāvilaṃ;
“见比库独处，面色清明无染；
Ghaṭenodakamādāya, siddhatthassa adāsahaṃ.
携瓦器取水，献与已证真理者。
‘‘Nimmalo homahaṃ ajja, vimalo khīṇasaṃsayo;
“今日我清净无染，净除疑惑无遗。”
Bhave nibbattamānassa, phalaṃ nibbattate subhaṃ.
在有为中所生者，其果报皆为善美。
‘‘Catunnavutito kappe, udakaṃ yamadāsahaṃ;
「四十九劫以来，我未曾见水难以忍受，
Duggatiṃ nābhijānāmi, dakadānassidaṃ phalaṃ.
我不识苦趣，这是施主得此果报之故。
‘‘Ekasaṭṭhimhito kappe, ekova vimalo ahu;
一百六十劫之后，有一人洁净无染，
Sattaratanasampanno, cakkavattī mahabbalo.
七宝具足，乃大力转轮圣王王者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已被我断除……菩提萨埵之教法已成就。」
Arahattaṃ pana patvā thero imissā gāthāya vasena ‘‘mayhaṃ vipassanārambho arahattappatti ca jātā’’ti udānavasena tameva gāthaṃ paccudāhāsi.
长老修得阿拉汉果位后，借用此诗偈中的语句说：“我的观慧起始，阿拉汉果证已成。”他在偈语中表达了这种历程，正如《犹那多罗经》中所述，他用这偈语加以证实。
Sānuttheragāthāvaṇṇanā niṭṭhitā. · 萨努长老偈注释已结束。
5. Ramaṇīyavihārittheragāthāvaṇṇanā五、拉玛尼亚维哈里长老偈注释
Yathāpibhaddo ājaññoti āyasmato ramaṇīyavihārittherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha puññāni upacinanto ito ekanavute kappe vipassiṃ bhagavantaṃ disvā pasannamānaso pañcapatiṭṭhitena vanditvā koraṇḍapupphehi pūjaṃ akāsi. So tena puññakammena devesu nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe aññatarassa seṭṭhissa putto hutvā nibbatto yobbanamadena kāmesu mucchaṃ āpanno viharati. So ekadivasaṃ aññataraṃ pāradārikaṃ rājapurisehi vividhā kammakāraṇā karīyamānaṃ disvā saṃvegajāto satthu santike dhammaṃ sutvā pabbaji. Pabbajito ca rāgacaritatāya niccakālaṃ susammaṭṭhaṃ pariveṇaṃ sūpaṭṭhitaṃ pānīyaparibhojanīyaṃ supaññataṃ mañcapīṭhaṃ katvā viharati. Tena so ramaṇīyavihārītveva paññāyittha.
所谓“如实称誉”，这是对尊敬长老——那位生活安详的长老的赞叹诗句。此长老过去生中曾多次作为释迦牟尼佛时代前的诸佛之一，具足佛果。各处皆积累福德，历经九百年前劫看到毗婆尸佛时，心怀欢喜，以双手捧花敬礼。在此福业感应下，他投生天界，轮回生死不息，同时反复修福于天人之间。在释迦佛出世后的王舍城，他生为一位贵族首领之子，享受青春年华，沉溺于欲乐。有一天，他看到一名宫女被王宫之人用各种手段轮番苦役，心中生起强烈震动，遂怀起离欲意志，听经闻道而出家离俗。出家后，以离欲自持，长期安然修行，居住于清静安乐处，配备饮食与寝具，安稳留住身心。这正显现他生活安稳宁静、宜人安适之特质，故称“生活安详”。
So rāgussannatāya ayoniso manasi karitvā sañcetanikaṃ sukkavissaṭṭhiāpattiṃ āpajjitvā, ‘‘dhiratthu, maṃ evaṃbhūto saddhādeyyaṃ bhuñjeyya’’nti vippaṭisārī hutvā ‘‘vibbhamissāmī’’ti gacchanto antarāmagge rukkhamūle nisīdi, tena ca maggena sakaṭesu gacchantesu eko sakaṭayutto goṇo parissamanto visamaṭṭhāne khalitvā pati, taṃ sākaṭikā yugato muñcitvā tiṇodakaṃ datvā parissamaṃ vinodetvā punapi dhure yojetvā agamaṃsu. Thero taṃ disvā – ‘‘yathāyaṃ goṇo sakiṃ khalitvāpi uṭṭhāya sakiṃ dhuraṃ vahati, evaṃ mayāpi kilesavasena sakiṃ khalitenāpi vuṭṭhāya samaṇadhammaṃ kātuṃ vaṭṭatī’’ti yoniso ummujjanto nivattitvā upālittherassa attano pavattiṃ ācikkhitvā tena vuttavidhinā āpattito vuṭṭhahitvā sīlaṃ pākatikaṃ katvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.35-39) –
他在贪欲未断的情况下，未加深思熟虑，陷入轻率的安乐享受，于是生起“我心莫若依止此物，可得安稳享用”的错觉。于是怀着这种执着，离众佛所住之处，来到路旁大树下坐下。途经车轮车辆缓缓经过时，牛车拖着车轮，车夫谨慎行走，避开不平处，将牛解开，给予青草和饮水，以缓解疲劳，重新安装牛车并继续前行。长老见此，深心反省说：“正如牛主虽被系缚站起，仍推车载物，我亦虽被烦恼缠缚，理应起身实行修道法务。”他以理智觉醒，返向修行，向长老乌波利讲述此自证过程。依照所应行为行事，断恶修善，安住内观修习，不久即证阿拉汉果。此事载于《阿帕达那经》（阿帕达那长老篇第1章21节35至39偈）中。
‘‘Akkantañca padaṃ disvā, cakkālaṅkārabhūsitaṃ;
“注视着已磨平的足迹，配戴着车轮饰物；
Padenānupadaṃ yanto, vipassissa mahesino.
脚步追随脚步前进，是慧眼观世的尊者。
‘‘Koraṇḍaṃ pupphitaṃ disvā, samūlaṃ pūjitaṃ mayā;
“看到盛开的苦棱花，根部已被我供养敬拜；
Haṭṭho haṭṭhena cittena, avandiṃ padamuttamaṃ.
心如磐石坚定不移，坚定守护最高教法。
‘‘Ekanavutito kappe, yaṃ pupphamabhipūjayiṃ;
『在九十九劫之中，我曾敬奉此花；','1174':'我不知其引至恶道，此佛供养果报。','1175':'『在七十五劫期间，我曾清净无染；','1176':'拥有七宝充足，成就世间大权势。','1177':'『烦恼已被净除……于我所作之事，即为佛法所行』。」
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
不知恶趣，此乃供佛之果报。
‘‘Sattapaññāsakappamhi, eko vītamalo ahuṃ;
『于五十七劫中，我独一无垢染；』
Sattaratanasampanno, cakkavattī mahabbalo.
『具足七宝，为大力转轮王。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我之诸烦恼已被烧尽……（中略）……佛陀之教法已得成办。』
Arahattaṃ pana patvā vimuttisukhaṃ anubhavanto attano pubbabhāgapaṭipattiyā saddhiṃ ariyadhammādhigamanadīpaniṃ ‘‘yathāpi bhaddo ājañño, khalitvā patitiṭṭhatī’’ti gāthaṃ abhāsi.
比库既断尽一切烦恼，亲身体验解脱之乐，依自己先前修行的行为，与圣法相契合，故宣说偈言：『善男子，如同熟牛解铃立定』。
§45
45. Tattha khalitvāti pakkhalitvā. Patitiṭṭhatīti patiṭṭhahati, punadeva yathāṭhāne tiṭṭhati. Evanti yathā bhaddo usabhājānīyo bhāraṃ vahanto parissamappatto visamaṭṭhānaṃ āgamma ekavāraṃ pakkhalitvā patito na tattakena dhuraṃ chaḍḍeti, thāmajavaparakkamasampannatāya pana khalitvāpi patitiṭṭhati, attano sabhāveneva ṭhatvā bhāraṃ vahati, evaṃ kilesaparissamappatto kiriyāparādhena khalitvā taṃ khalitaṃ thāmavīriyasampattitāya paṭipākatikaṃ katvā maggasammādiṭṭhiyā dassanasampannaṃ, tato eva sammāsambuddhassa savanante ariyāya jātiyā jātatāya sāvakaṃ, tassa ure vāyāmajanitābhijātitāya orasaṃ puttaṃ bhaddājānīyasadisakiccatāya ājānīyanti ca maṃ dhāretha upadhārethāti attho.
于此处，“解铃”意为松开了；“立定”乃站立不动，再次还是站在原处。就像一头成熟的牛，负重疲劳，偶然站立失稳摔倒一次，但不会因此放弃负重，那是因其力大威猛，仍然能站稳，坚定地挑着担子。同样的，烦恼沉重的疲惫之人因行为过失而泡汤，那泡汤之事由坚毅勇敢的修行力调伏，达到正见觉悟。由此，闻正觉者之教法，得生圣者群中，得为彼携持弘扬般涅槃者，正如亲生儿子般，亲近相依，现起精进、努力、照顾之义。
Ramaṇīyavihārittheragāthāvaṇṇanā niṭṭhitā. · 乐住长老偈注释已结束。
6. Samiddhittheragāthāvaṇṇanā六、三弥提长老偈注释
Saddhāyāhaṃpabbajitoti āyasmato samiddhittherassa gāthā. Kā uppatti? Ayampi purimabuddhesu kattādhikāro tattha tattha puññāni upacinanto ito catunavute kappe siddhatthaṃ bhagavantaṃ passitvā pasannamānaso savaṇṭāni pupphāni kaṇṇikabaddhāni gahetvā pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva parivattento imasmiṃ buddhuppāde rājagahe kulagehe nibbatti. Tassa jātakālato paṭṭhāya taṃ kulaṃ dhanadhaññādīhi vaḍḍhi, attabhāvo cassa abhirūpo dassanīyo guṇavā iti vibhavasamiddhiyā ca guṇasamiddhiyā ca samiddhītveva paññāyittha. So bimbisārasamāgame buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā bhāvanāya yuttappayutto viharanto bhagavati tapodārāme viharante ekadivasaṃ evaṃ cintesi – ‘‘lābhā vata me satthā arahaṃ sammāsambuddho, svākkhāte cāhaṃ dhammavinaye pabbajito, sabrahmacārī ca me sīlavanto kalyāṇadhammā’’ti. Tassevaṃ cintentassa uḷāraṃ pītisomanassaṃ udapādi. Taṃ asahanto māro pāpimā therassa avidūre mahantaṃ bheravasaddamakāsi, pathaviyā undriyanakālo viya ahosi. Thero bhagavato tamatthaṃ ārocesi. Bhagavā ‘‘māro tuyhaṃ vicakkhukammāya ceteti, gaccha, bhikkhu tattha acintetvā viharāhī’’ti āha. Thero tattha gantvā viharanto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.30-34) –
此为上座尊者身心具足之偈。“我依信心而出家”，问其由来？此尊者前世在古佛时代，作为长官护持诸善业，九十九劫以来诚心礼敬正觉世尊，献花戴耳饰，供养布施。凭此功德，得生天界，往返于诸佛福田，乃至本生种族显贵，资财增长，自己众妙莅众之相，德行累积成就，智慧证得成熟。遂于宾比萨拉王宫时，见佛现迹，信心坚定，遂断然出家，修习禅定，住于苦行林中。一日念头如此：“我今得遇世尊，正觉阿拉汉，出家受戒，行持清净戒律，具足善法美德。”思及此，生大欢喜，魔王恶鬼不堪其盛烈，发出巨大怖声，地如震动。尊者即为佛所谕：“魔王！你是兽类之愚蠢，休要多心，去吧，彼比库安心修行。”尊者随即修习观照，增长禅定，遂成阿拉汉。此事载于《行者传》（apa. thera 1.21.30-34）。
‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;
“犹如灯火闪耀，坐于山巅；
Obhāsentaṃ disā sabbā, siddhatthaṃ narasārathiṃ.
遍照四方，显现觉者真相。”
‘‘Dhanuṃ advejjhaṃ katvāna, usuṃ sannayhahaṃ tadā;
“曾绝箭矢纷扰，彼时烈日毒辣。”
Pupphaṃ savaṇṭaṃ chetvāna, buddhassa abhiropayiṃ.
剪下花朵与树叶，献供于佛陀。
‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;
『历经四十九劫，我曾供养这花，』
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
『不知堕恶道，此为供养佛陀之果报。』
‘‘Ekapaññāsito kappe, eko āsiṃ jutindharo;
『历一百五十劫，我曾为朱提达罗，』
Sattaratanasampanno, cakkavattī mahabbalo.
『具七宝充满，乃为权势广大之世王。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已断于我……所造正是佛陀教法。』
Arahattaṃ pana patvā tattheva viharantassa therassa khīṇāsavabhāvaṃ ajānanto purimanayeneva māro mahantaṃ bheravasaddaṃ akāsi. Taṃ sutvā thero abhīto acchambhī ‘‘tādisānaṃ mārānaṃ satampi sahassampi mayhaṃ lomampi na kampetī’’ti aññaṃ byākaronto ‘‘saddhāyāhaṃ pabbajito’’ti gāthaṃ abhāsi.
断尽染污之后，正如那时心住止的长老在其境界中，未识其心已无染污，如同昔日魔王，以其强大威声吓人。听闻此，长老心生惧怕而震动，复又自言不惧如斯魔王及其千般变化，称赞“因信故我出家”，并吟诵偈语。
§46
46. Tattha saddhāyāti dhammacchandasamuṭṭhānāya kammaphalasaddhāya ceva ratanattayasaddhāya ca. Ahanti attānaṃ niddisati. Pabbajitoti upagato. Agārasmāti gehato gharāvāsato vā. Anagāriyanti pabbajjaṃ, sā hi yaṃkiñci kasivāṇijjādikammaṃ ‘agārassa hita’nti agāriyaṃ nāma, tadabhāvato ‘‘anagāriyā’’ti vuccati. Sati paññā ca me vuḍḍhāti saraṇalakkhaṇā sati, pajānanalakkhaṇā paññāti ime dhammā vipassanākkhaṇato paṭṭhāya maggapaṭipāṭiyā yāva arahattā me vuḍḍhā vaḍḍhitā, na dāni vaḍḍhetabbā atthi satipaññā vepullappattāti dasseti. Cittañca susamāhitanti aṭṭhasamāpattivasena ceva lokuttarasamādhivasena ca cittaṃ me suṭṭhu samāhitaṃ, na dāni tassa samādhātabbaṃ atthi, samādhi vepullappattoti dasseti. Tasmā kāmaṃ karassu rūpānīti pāpima maṃ uddissa yāni kānici vippakārāni yathāruciṃ karohi, tehi pana neva maṃ byādhayissasi mama sarīrakampanamattampi kātuṃ na sakkhissasi, kuto cittaññathattaṃ? Tasmā tava kiriyā appaṭicchitapahenakaṃ viya na kiñci atthaṃ sodheti, kevalaṃ tava cittavighātamattaphalāti thero māraṃ tajjesi. Taṃ sutvā māro ‘‘jānāti maṃ samaṇo’’ti tatthevantaradhāyi.
此处“因信”指发于对法之渴愿、对业果之信心及对三宝之信。它摧毁自我妄念，亦表明出家之意。所谓“出家”，即离开房舍之家，称为无室者“出家人”，因出离世俗之家园故名。信念增长智见扩展是依止之标志。依此观察诸法，习行修持达至阿拉汉，现无需增益，智慧明朗而不迷乱。心意端正集定成熟，亦得不可思议之禅定，无须更增深定。于是心有谛观因信而无惧，调伏身心苦难，因而魔王无能加害，不能令身震颤，何况心亦岂动乎。身行为如不污恶，自向莫求无益。此理体现心所破魔，故长老令魔远遁，魔心自知“沙门识吾，切知吾离去”。
Samiddhittheragāthāvaṇṇanā niṭṭhitā. · 三弥提长老偈注释已结束。
7. Ujjayattheragāthāvaṇṇanā七、优阇耶长老偈注释
Namote buddha vīratthūti āyasmato ujjayattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto ito dvānavute kappe tissaṃ bhagavantaṃ passitvā pasannamānaso kaṇikārapupphehi pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe aññatarassa sottiyabrāhmaṇassa putto hutvā nibbatti, ujjayotissa nāmaṃ ahosi. So vayappatto tiṇṇaṃ vedānaṃ pāragū hutvā tattha sāraṃ apassanto upanissayasampattiyā codiyamāno veḷuvanaṃ gantvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā araññe viharanto vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.1-4) –
礼敬佛勇者为由，讲述乌佳长老之偈行缘由。此人生于古佛时代，历千二百劫，观见世尊清净威仪，对其恭敬供养花献。因此善业感得天界出生，历经轮回在人间生为种姓婆罗门之子，名曰乌佳。老年时，度过三界感受，悟见生命本质，起信前往竹林，近师闻法闻已坚信出家，修持利行，住于林中勤行观察而得智慧增长，最终不久即证得阿拉汉果。此缘事称于《业报经》（apa. thera 1.21.1-4）中。
‘‘Kaṇikāraṃ pupphitaṃ disvā, ocinitvānahaṃ tadā;
“见花点缀如织，感念咁然当时；
Tissassa abhiropesiṃ, oghatiṇṇassa tādino.
我敬供养逾半世，渡过诸波难时。”
‘‘Dvenavute ito kappe, yaṃ pupphamabhiropayiṃ;
“二百年之后，依然供花敬奉；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不知恶趣果报，此为供养佛陀之功德。
‘‘Pañcatiṃse ito kappe, aruṇapāṇīti vissuto;
“在五十三亿劫之前，名为阿卢那婆尼者，
Sattaratanasampanno, cakkavattī mahabbalo.
富有七宝具足，乃是大力的执政王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“我的烦恼已被消除……如是……持守佛陀教法。”
Arahattaṃ pana patvā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīditvā bhagavato thomanākārena aññaṃ byākaronto ‘‘namo te buddha vīratthū’’ti gāthaṃ abhāsi.
然在得到阿拉汉果后，前往世尊面前，顶礼供养，独自一旁坐下，以庄严神色称赞世尊，说：“向你致敬，佛陀英雄”。
§47
47. Tattha namoti paṇāmakittanaṃ. Teti paṇāmakiriyāya sampadānakittanaṃ, tuyhanti attho. Buddha vīrāti ca bhagavato ālapanaṃ. Bhagavā hi yathā abhiññeyyādibhedassa atthassa abhiññeyyādibhedena sayambhūñāṇena anavasesato buddhattā ‘‘buddho’’ti vuccati. Evaṃ pañcannampi mārānaṃ abhippamaddanavasena padahantena mahatā vīriyena samannāgatattā ‘‘vīro’’ti vuccati. Atthūti hotu, tassa ‘‘namo’’ti iminā sambandho. Vippamuttosi sabbadhīti sabbehi kilesehi sabbasmiñca saṅkhāragate vippamutto visaṃyutto asi bhavasi, na tayā kiñci avippamuttaṃ nāma atthi, yatohaṃ tuyhāpadāne viharaṃ, viharāmi anāsavoti tuyhaṃ tava apadāne ovāde gatamagge paṭipatticariyāya viharaṃ yathāsatti yathābalaṃ paṭipajjanto kāmāsavādīnaṃ catunnampi āsavānaṃ suppahīnattā anāsavo viharāmi, tādisassa namo te buddha-vīratthūti.
47. 此处“致敬”是献礼、唱颂之意，意即成就献礼之事。佛陀英雄为称誉世尊之语。世尊因具足诸如大神通等觉知之殊胜，乃自觉佛，故称为“佛”。如此者，因具备坚强战胜魔王五种进犯之精神，故称为“英雄”。“英雄”即勇士之义。至于“向你致敬”，因你已从一切烦恼完全解脱，身心自在无碍，便称“致敬”以相应。我以你为依止，依止于正确之修行道路，依所能、所实践，断除四欲之垢，断除四种烦恼，得于无垢清净，故向你致敬，称你为佛陀英雄。
Ujjayattheragāthāvaṇṇanā niṭṭhitā. · 优阇耶长老偈注释已结束。
8. Sañjayattheragāthāvaṇṇanā八、散泽耶长老偈注释
Yato ahanti āyasmato sañjayattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha vivaṭṭūpanissayaṃ puññaṃ upacinanto vipassissa bhagavato kāle mahati pūge saṃkittivasena vatthuṃ saṅgharitvā ratanattayaṃ uddissa puññaṃ karonto sayaṃ daliddo hutvā nesaṃ gaṇādīnaṃ puññakiriyāya byāvaṭo ahosi. Kālena kālaṃ bhagavantaṃ upasaṅkamitvā vanditvā pasannamānaso bhikkhūnañca taṃ taṃ veyyāvaccaṃ akāsi. So tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti sañjayo nāma nāmena, so vayappatto brahmāyupokkharasātiādike abhiññāte brāhmaṇe sāsane abhippasanne disvā sañjātappasādo satthāraṃ upasaṅkami. Tassa satthā dhammaṃ desesi. So dhammaṃ sutvā sotāpanno ahosi. Aparabhāge pabbaji. Pabbajanto ca khuraggeyeva chaḷabhiñño ahosī. Tena vuttaṃ apadāne (apa. thera 1.10.51-55) –
此为尊者散迦长老所作偈言。其缘起何在？昔时佛陀前，彼亦皆受教法指引；各处以开示相续依止，修诸善行，成为有见智慧世尊时代之信士。及至大劫末时，凭约显标示积聚功德，奉献与三宝。然其本人生起烦恼，故对其群同功德事业生退失。时至其后，他至世尊处礼敬，心欢喜庄严，分别教法令诸比库各得解说。彼以是功德行，生于天，但不断行功，转至诸佛之间转轮，於佛陀初现王舍城时，生富贵婆罗门家的子，名为散迦，寿终时曾得梵天水池等神通，欢喜其婆罗门教法，生信心生喜悦，亲近大师。尊者随即听法，证得须陀洹果。后来出家为比库，出家即具备六通神通。此于阿陀涅尊者本传中所述。
‘‘Vipassissa bhagavato, mahāpūgagaṇo ahu;
『如是世尊，如来，有广大福德众；』
Veyyāvaccakaro āsiṃ, sabbakiccesu vāvaṭo.
『为教法宣说者，是诸事皆胜利者；』
‘‘Deyyadhammo ca me natthi, sugatassa mahesino;
『没有他命世间神，仅信妙觉世尊；』
Avandiṃ satthuno pāde, vippasannena cetasā.
『顶礼世尊足，于柔和善心；』
‘‘Ekanavutito kappe, veyyāvaccaṃ akāsahaṃ;
『于十万劫中，宣说教法未曾懈怠；』
Duggatiṃ nābhijānāmi, veyyāvaccassidaṃ phalaṃ.
我不认识恶趣，这果报是由智慧得来的。
‘‘Ito ca aṭṭhame kappe, rājā āsiṃ sucintito;
“从第八劫开始，我曾是一位国王，心思深远周密；
Sattaratanasampanno, cakkavattī mahabbalo.
富有七宝，成为天下霸主，拥有极大的力量。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼被我熄灭……作佛陀教法的践行。”
Chaḷabhiñño pana hutvā aññaṃ byākaronto ‘‘yato ahaṃ pabbajito’’ti gāthaṃ abhāsi.
成为六通者后，他又以他人辩解，唱道“我从哪里出家”，
§48
48. Tattha yato ahaṃ pabbajitoti yato pabhuti yato paṭṭhāya ahaṃ pabbajito. Pabbajitakālato paṭṭhāya nābhijānāmi saṅkappaṃ, anariyaṃ dosasaṃhitanti rāgādidosasaṃhitaṃ tato eva anariyaṃ nihīnaṃ, ariyehi vā anaraṇīyatāya anariyehi araṇīyatāya ca anariyaṃ pāpakaṃ ārammaṇe abhūtaguṇādisaṅkappanato ‘‘saṅkappo’’ti laddhanāmaṃ kāmavitakkādimicchāvitakkaṃ uppāditaṃ nābhijānāmīti, ‘‘khuraggeyeva mayā arahattaṃ patta’’nti aññaṃ byākāsi.
此处“我从哪里出家”，指何时何地决定出家。出家时对决定不了解，心念非圣人，遍含嗔恨，是非圣人、低劣的怨恨，非圣人之恶行，起于恶道因缘的不善念头，“心念”这一名称，指由贪欲念头及其它不善念头所生的错误心念，我不曾识别。说“我像瘸腿的羊羔一样达到了阿拉汉果”，又作了其他辩解。
Sañjayattheragāthāvaṇṇanā niṭṭhitā. · 散泽耶长老偈注释完毕。
9. Rāmaṇeyyakattheragāthāvaṇṇanā九、拉玛内亚咖长老偈注释
Cihacihābhinaditeti āyasmato rāmaṇeyyakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto bhagavantaṃ disvā pasannamānaso pupphehi pūjaṃ akāsi. So tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsu eva parivattento imasmiṃ buddhuppāde sāvatthiyaṃ ibbhakule nibbattitvā vayappatto jetavanapaṭiggahaṇe sañjātappasādo pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā araññe viharati. Tassa attano sampattiyā pabbajitasāruppāya ca paṭipattiyā pāsādikabhāvato rāmaṇeyyakotveva samaññā ahosi . Athekadivasaṃ māro theraṃ bhiṃsāpetukāmo bheravasaddaṃ akāsi. Taṃ sutvā thero thirapakatitāya tena asantasanto ‘‘māro aya’’nti ñatvā tattha anādaraṃ dassento ‘‘cihacihābhinadite’’ti gāthaṃ abhāsi.
此处记载了具寿长老拉曼耶卡的诗偈。何为起因？此乃过去诸佛所行之事迹，各各世亦有同样权能。在此教法中，修行者积集善业，于世尊涅槃之际，生于富贵之家，得以觉悟，见佛而心生欢喜，献以鲜花供养。因此善业，得生天界，层层累积善业，周游诸善趣，仅于世尊涅槃之地沙瓦城伊布迦族中出生，年老后住于揭德林林苑，生起欢喜心，出家修行，作善法的业处，住于森林。由其自得之具足财富和出家之端正修持，故尊为拉曼耶卡长老。一日魔欲恐吓长老，发出恐怖声响。长老闻此，心坚定，不动摇，识得此魔是魔，指示不敬，作歌偈曰‘cihacihābhinadite’。
§49
49. Tattha cihacihābhinaditeti cihacihāti abhiṇhaṃ pavattasaddatāya ‘‘cihacihā’’ti laddhanāmānaṃ vaṭṭakānaṃ abhinādanimittaṃ, viravahetūti attho. Sippikābhirutehi cāti sippikā vuccanti devakā paranāmakā gelaññena chātakisadārakākārā sākhāmigā. ‘‘Mahākalandakā’’ti keci, sippikānaṃ abhirutehi mahāviravehi, hetumhi cetaṃ karaṇavacanaṃ, taṃ hetūti attho. Na me taṃ phandati cittanti mama cittaṃ na phandati na cavati. Idaṃ vuttaṃ hoti – imasmiṃ araññe viravahetu sippikābhirutahetu viya, pāpima, tava vissarakaraṇahetu mama cittaṃ kammaṭṭhānato na paripatatīti. Tattha kāraṇamāha ‘‘ekattaniratañhi me’’ti. Hi-saddo hetu attho, yasmā mama cittaṃ gaṇasaṅgaṇikaṃ pahāya ekatte ekībhāve, bahiddhā vā vikkhepaṃ pahāya ekatte ekaggatāya, ekatte ekasabhāve vā nibbāne nirataṃ abhirataṃ, tasmā kammaṭṭhānato na phandati na cavatīti, imaṃ kira gāthaṃ vadanto eva thero vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.21.5-9) –
此处“cihacihābhinadite”中，“cihacihā”意为“轮转振动之声”，这是车轮辐条相擦发出的响声。此名乃称呼轮车振动之声。其义为因其为引起破坏之缘故。所谓“sippikābhirutehi”，sippikā指天众，亦称paranāmakā，形态如苇鸟和鹭鸟之类；“mahākalandakā”指其因巨响而起的天众，做此缘故。长老心想：吾心不动、无散乱，此言因恶缘破坏导致我清净心不受侵扰。此乃述说，林中因恶缘（魔所造声）如天众吵闹，破坏法练境界，但我心不为所动，无乱无散。这因由“ekattaniratañhi me”，即我於一念专注，无论舍弃计数或外散皆归于一心专注，或于寂静会合之处专注涅槃，长老修此功德悟道果。此据《阿巴丹》经传记中称述：
‘‘Suvaṇṇavaṇṇo bhagavā, sataraṃsī patāpavā;
「金色光明世尊，身披七仞火焰，
Caṅkamanaṃ samārūḷho, mettacitto sikhīsabho.
步履庄严高升，慈心深为弟子所敬。
‘‘Pasannacitto sumano, vanditvā ñāṇamuttamaṃ;
意念清净欢喜，顶礼智慧极致，
Minelapupphaṃ paggayha, buddhassa abhiropayiṃ.
手捧美丽莲花，献于佛前敬奉。」
‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;
『三十二劫以前，我所顶礼供养的那朵花，』
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
『我不知其堕入恶道，此为礼敬佛陀所获之果报。』
‘‘Ekūnatiṃsakappamhi, sumeghaghananāmako;
『在三十一劫时，有位名为苏梅迦迦那（意为积云之云）的，』
Sattaratanasampanno, cakkavattī mahabbalo.
『具足七宝之大权力之转轮圣王，』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼悉被我熄灭……已为佛陀教法所行。』
Ayameva ca therassa aññābyākaraṇagāthā ahosi.
『此为该长老无他异解者之歌。』
Rāmaṇeyyakattheragāthāvaṇṇanā niṭṭhitā. · 拉玛内亚咖长老偈注释完毕。
10. Vimalattheragāthāvaṇṇanā十、维玛喇长老偈注释
Dharaṇīca siñcati vāti āyasmato vimalattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto vipassissa bhagavato kāle saṅkhadhamanakule nibbattitvā viññutaṃ patto tasmiṃ sippe nipphattiṃ gato ekadivasaṃ vipassiṃ bhagavantaṃ passitvā pasannamānaso saṅkhadhamanena pūjaṃ katvā tato paṭṭhāya kālena kālaṃ satthu upaṭṭhānaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle ‘‘anāgate me vimalo visuddho kāyo hotū’’ti bodhirukkhaṃ gandhodakehi nhāpesi, cetiyaṅgaṇabodhiyaṅgaṇesu āsanāni dhovāpesi, bhikkhūnampi kiliṭṭhe samaṇaparikkhāre dhovāpesi.
大地洒雨者，清净长老师尊的诗句。何以为起因？此师尊曾于古佛时代担任高位，时常注重因缘的变化，勤修善法。于须罗多佛时，于泥泞之地出生，得见心识清净圆满，入止安然中一日。观见如来慈悲，怀清净心敬礼尊者，继以适时关照佛陀。因此善行，天界得安乐，彼时行不断功德，在天人间轮回。于咖萨巴佛时代思念未来，愿身清净，更求精进。用香水浴菩提树及水池，净除佛塔及菩提林之坐席，并使比库破污之道具得清净。
So tato cavitvā devesu ca manussesu ca parivattento imasmiṃ buddhuppāde rājagahe ibbhakule nibbatti. Tassa mātukucchiyaṃ vasantassa nikkhamantassa ca kāyo pittasemhādīhi asaṃkiliṭṭho padumapalāse udakabindu viya alaggo pacchimabhavikabodhisattassa viya suvisuddho ahosi, tenassa vimalotveva nāmaṃ akaṃsu. So vayappatto rājagahappavesane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā kosalaraṭṭhe pabbataguhāyaṃ viharati. Athekadivasaṃ cātuddīpikamahāmegho sakalaṃ cakkavāḷagabbhaṃ pattharitvā pāvassi. Vivaṭṭaṭṭhāyimhi buddhānaṃ cakkavattīnañca dharamānakāle eva kira evaṃ vassati. Ghammapariḷāhavūpasamato utusappāyalābhena therassa cittaṃ samāhitaṃ ahosi ekaggaṃ. So samāhitacitto tāvadeva vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.10.56-60) –
然后离开天界，游化天人及人间。在此佛陀再出世时，王舍城伊波罗阇叶部出生。此身无病无垢，如莲花瓣上水珠般清净无染，犹如未来成佛者之身，清净无等，故名曰“清净者”。临终时，见佛境显现，信心饱满，受具足戒，出家修行。于迦萨罗国入山洞修行。有一日，大雷云覆盖诸天，现于诸天宰相所居。因圣者皆在世报圆满之时，以此诸佛护持。此圣者心除炎暑，获得凉爽水雨，心念专注圆满。心专一，勤修正观，直至证阿拉汉果。由此经文谓（出典《阿陀本》1.10.56-60）——
‘‘Vipassissa bhagavato, ahosiṃ saṅkhadhammako;
“观世尊清净者，我是行善因果者；
Niccupaṭṭhānayuttomhi, sugatassa mahesino.
常在无间不退转，随顺善友至真如；
‘‘Upaṭṭhānaphalaṃ passa, lokanāthassa tādino;
证得正法真义果，敬礼世尊主尊神；
Saṭṭhi tūriyasahassāni, parivārenti maṃ sadā.
六十加四千载间，常伴护卫我法身。”
‘‘Ekanavutito kappe, upaṭṭhahiṃ mahāisiṃ;
『一千零二百』劫以前，我曾侍奉一位大国王；
Duggatiṃ nābhijānāmi, upaṭṭhānassidaṃ phalaṃ.
我不认识恶趣，他的侍奉因此得此果报。
‘‘Catuvīse ito kappe, mahānigghosanāmakā;
『二千四百』劫以后，曾有名为大宁婆遮的国王，
Soḷasāsiṃsu rājāno, cakkavattī mahabbalā.
十六位王中，皆为大力转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已为我所息……如是，我遵行佛陀教法」。
Arahattaṃ pana patvā katakiccatāya tuṭṭhamānaso udānaṃ udānento ‘‘dharaṇī ca siñcati vāti māluto’’ti gāthaṃ abhāsi.
彼时已证阿拉汉果，心意满足，唱颂振奋偈曰：『大地得以滋润，空气得以清凉。』
§50
50. Tattha dharaṇīti pathavī, sā hi sakalaṃ dharādharaṃ dhāretīti ‘‘dharaṇī’’ti vuccati. Siñcatīti samantato nabhaṃ pūretvā abhippavassato mahāmeghassa vuṭṭhidhārāhi siñcati . Vāti mālutoti udakaphusitasammissatāya sītalo vāto vāyati. Vijjutā carati nabheti tattha tattha gajjatā gaḷagaḷāyatā mahāmeghato niccharantiyo sateratā ākāse ito cito ca vicaranti. Upasamanti vitakkāti utusappāyasiddhena samathavipassanādhigamena pubbabhāge tadaṅgādivasena vūpasantā hutvā kāmavitakkādayo sabbepi nava mahāvitakkā ariyamaggādhigamena upasamanti. Anavasesato samucchijjantīti. Vattamānasamīpatāya ariyamaggakkhaṇaṃ vattamānaṃ katvā vadati. Atītatthe vā etaṃ paccuppannavacanaṃ. Cittaṃ susamāhitaṃ mamāti tato eva lokuttarasamādhinā mama cittaṃ suṭṭhu samāhitaṃ, na dāni tassa samādhāne kiñci kātabbaṃ atthīti thero aññaṃ byākāsi.
50. 此处『地』即为大地，包含了一切大地的承载，故称为『地』。『洒施』指遍洒诸天际，布满云层，借由降雨之水向下洒落。『风吹』意味着由雨水滋润，空气中水珠弥漫而凉爽的风在吹动。『闪电』于天空行进，在各处轰鸣响彻，伴随雷声，云层翻滚波动，雷鸣声在空中来回流动。『止息思虑』乃是通过努力而获得的定与慧，于前部分通过修习四禅等禅法达到止息，令诸善思维悉皆消散，乃至新生之善大念皆得平息。『无萎缩乃现于当下』指的是此时此刻正走于圣道，教法正在实行之中，施者发言说：心已清净专注，不再于禅定中有任何升降之相。长老如此阐释，说明此心专注安稳，与世间禅定已不同。
Vimalattheragāthāvaṇṇanā niṭṭhitā. · 维玛喇长老偈注释完毕。
Pañcamavaggavaṇṇanā niṭṭhitā. · 第五品注释完毕。
6. Chaṭṭhavaggo
6. 第六品
1. Godhikādicatuttheragāthāvaṇṇanā1. 果提咖等四长老偈颂注释
Vassatidevotiādikā catasso – godhiko, subāhu, valliyo, uttiyoti imesaṃ catunnaṃ therānaṃ gāthā. Kā uppatti? Imepi purimabuddhesu katādhikārā tattha tattha bhave puññāni upacinantā ito catunavute kappe siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patvā aññamaññaṃ sahāyā hutvā vicariṃsu. Tesu eko siddhatthaṃ bhagavantaṃ piṇḍāya carantaṃ disvā kaṭacchubhikkhaṃ adāsi. Dutiyo pasannacitto hutvā pañcapatiṭṭhitena vanditvā añjaliṃ paggaṇhi. Tatiyo pasannacitto ekena pupphahatthena bhagavantaṃ pūjesi. Catuttho sumanapupphehi pūjamakāsi. Evaṃ te satthari cittaṃ pasādetvā pasutena tena puññakammena devaloke nibbattitvā puna aparāparaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle kulagehe nibbattitvā sahāyakā hutvā sāsane pabbajitvā samaṇadhammaṃ katvā amhākaṃ bhagavato kāle pāvāyaṃ catunnaṃ mallarājānaṃ puttā hutvā nibbattiṃsu. Tesaṃ godhiko, subāhu, valliyo, uttiyoti nāmāni akaṃsu. Aññamaññaṃ piyasahāyā ahesuṃ. Te kenacideva karaṇīyena kapilavatthuṃ agamaṃsu. Tasmiñca samaye satthā kapilavatthuṃ gantvā nigrodhārāme vasanto yamakapāṭihāriyaṃ dassetvā suddhodanappamukhe sakyarājāno damesi. Tadā tepi cattāro mallarājaputtā pāṭihāriyaṃ disvā laddhappasādā pabbajitvā vipassanākammaṃ karontā nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. Tena vuttaṃ apadāne (apa. thera 1.11.1-23) –
雨水诸天及其余诸天共四位长老的颂歌名为「雨水诸天长老」即「godhiko、subāhu、valliyo与uttiyo」。他们的起源如何？在以往多位佛陀时代，此四人在各处修习善业，约过去四十九劫间，释迦佛于王宫出家之前曾轮回为住于王宫的随从，彼此互相为伴共处。其中有一人曾见释迦佛托钵乞食，便给予托钵钵破米饭。第二人心怀欢喜，以五体投地之礼敬礼。第三人带着一束鲜花供养佛陀。第四人献上香花同样敬礼。如此四人以恭敬心使佛陀欢喜，因而得善业，往生天界。后又轮回为人，至释迦佛时代成为四位摩揭陀国摩利支天子。在释迦佛世时出家修行圣法，终于很快以智慧禅观证入阿拉汉果。传说中他们的颂歌载于《阿巴丹长老传》（apadāna）（老一卷 1.11.1-23）。
‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;
『金色相好佛陀，受请之尊，』
Pavarā abhinikkhantaṃ, vanā nibbanamāgataṃ.
『最尊贵者降生世间，远离尘劳入林寂灭。』
‘‘Kaṭacchubhikkhaṃ pādāsiṃ, siddhatthassa mahesino;
『施我破钵饭，伟大聪慧释迦；』
Paññāya upasantassa, mahāvīrassa tādino.
智慧已得安住者，伟大的勇士，那里的人。
‘‘Padenānupadāyantaṃ, nibbāpente mahājanaṃ;
言语随顺者，熄灭伟人之心；
Uḷārā vitti me jātā, buddhe ādiccabandhune.
我生起了丰盛的财富，于觉者、最初的善知识那里。
‘‘Catunnavutito kappe, yaṃ dānamadadiṃ tadā;
四十九劫以前，我那时曾布施过；
Duggatiṃ nābhijānāmi, bhikkhādānassidaṃ phalaṃ.
我不知恶趣之果，就是比库布施的这果报。
‘‘Sattāsītimhito kappe, mahāreṇusanāmakā;
七十八劫之后，有名为大狮王者。
Sattaratanasampannā, sattete cakkavattino.
具足七宝的王者，有七十位世界主宰。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼被我调伏……为佛陀的教法所成就」如是说。
Godhiko thero. · 果提咖长老。
‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, nisabhājāniyaṃ yathā;
「正觉者色泽如金，体如牛首那耶之象；
Tidhāpabhinnaṃ mātaṅgaṃ, kuñjaraṃva mahesinaṃ.
有三支长牙之母象，宛如至尊大象。
‘‘Obhāsentaṃ disā sabbā, uḷurājaṃva pūritaṃ;
诸方光明普照，恰似遍满宝石的乌鲁宰宝冠；
Rathiyaṃ paṭipajjantaṃ, lokajeṭṭhaṃ apassahaṃ.
乘车行走世间，我未曾见过这样尊贵的世界首领。」
‘‘Ñāṇe cittaṃ pasādetvā, paggahetvāna añjaliṃ;
『于智慧中使心安定，身心庄重合掌；』
Pasannacitto sumano, siddhatthamabhivādayiṃ.
『心清净欢喜，向圣果敬礼。』
‘‘Catunnavutito kappe, yaṃ kammamakariṃ tadā;
『于四十九劫前，彼时所作业；』
Duggatiṃ nābhijānāmi, ñāṇasaññāyidaṃ phalaṃ.
『不知堕恶道，智慧与觉悟之果。』
‘‘Tesattatimhito kappe, soḷasāsuṃ naruttamā;
『于三百七十劫后，生为十六人中最尊者；』
Sattaratanasampannā, cakkavattī mahabbalā.
『具七宝庄严，乃大力车轮王。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『污垢已于我心熄灭……如是，于佛陀教法中所作。』
Subāhutthero. · 苏巴胡长老。
‘‘Tivarāyaṃ nivāsīhaṃ, ahosiṃ māliko tadā;
『我曾为一深刻平静者，当时居于林下之屋；
Addasaṃ virajaṃ buddhaṃ, siddhatthaṃ lokapūjitaṃ.
见如净无染之佛陀，悉达多，被世人所尊敬者。』
‘‘Pasannacitto sumano, pupphahatthamadāsahaṃ;
『心畅悦，意欢喜，我曾献花于佛；
Yattha yatthupapajjāmi, tassa kammassa vāhasā.
处处我虽往至，皆为业之承载；』
‘‘Anubhomi phalaṃ iṭṭhaṃ, pubbe sukatamattano;
『得受所愿果报，昔日自作之善果。』
Parikkhitto sumallehi, pupphadānassidaṃ phalaṃ.
被荆棘所包围，像献花果般的报果。
‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;
『经过四十九劫，曾以花供养；
Duggatiṃ nābhijānāmi, pupphapūjāyidaṃ phalaṃ.
我无法知晓其恶趣，他以供花礼拜而得此果报。』
‘‘Catunnavutupādāya , ṭhapetvā vattamānakaṃ;
『经历四十九生，安置此现世的业；
Pañcarājasatā tattha, najjasamasanāmakā.
其中五百次国王，名字均为纳贾萨马萨纳。','1288':'烦恼已在我心消除……如是……从事于佛陀教法。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我之诸烦恼已被烧尽……（中略）……佛陀之教法已得成办。』
Valliyo thero. · 瓦利亚长老。
‘‘Siddhatthassa bhagavato, jātipupphamadāsahaṃ;
世尊悉达多，生时曾授予我鲜花；
Pādesu satta pupphāni, hāsenokiritāni me.
七朵花置于足下，面带欢笑赠与我。
‘‘Tena kammenahaṃ ajja, abhibhomi narāmare;
因这些业缘，今日我胜过众人；
Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.
我持正觉教法，护持此最后的身躯。
‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;
历劫九十九次，我曾供养此花；
Duggatiṃ nābhijānāmi, pupphapūjāyidaṃ phalaṃ.
不知恶趣之苦，此花供养乃得此果。
‘‘Samantagandhanāmāsuṃ, terasa cakkavattino;
「全是芳香之名者，属于第十三个轮转王时代；
Ito pañcamake kappe, cāturantā janādhipā.
自此第五个世代，第四任人王主宰天下。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti. (apa. thera 1.11.1-23);
「烦恼已被我镇压……如是……佛陀教法已完成。」（阿波陀长老传一·11·1-23）
Uttiyo thero. · 伍提亚长老。
Arahattaṃ pana patvā ime cattāropi therā loke pākaṭā paññātā rājarājamahāmattehi sakkatā garukatā hutvā araññe saheva viharanti. Athekadā rājā bimbisāro te cattāro there rājagahaṃ upagate upasaṅkamitvā vanditvā temāsaṃ vassāvāsatthāya nimantetvā tesaṃ pāṭiyekkaṃ kuṭikāyo kāretvā satisammosena na chādesi. Therā acchannāsu kuṭikāsu viharanti. Vassakāle devo na vassati. Rājā ‘‘kiṃ nu kho kāraṇaṃ devo na vassatī’’ti cintento, taṃ kāraṇaṃ ñatvā, tā kuṭikāyo chādāpetvā, mattikākammaṃ cittakammañca kārāpetvā, kuṭikāmahaṃ karonto mahato bhikkhusaṅghassa dānaṃ adāsi. Therā rañño anukampāya kuṭikāyo pavisitvā mettāsamāpattiyo samāpajjiṃsu. Athuttarapācīnadisato mahāmegho uṭṭhahitvā therānaṃ samāpattito vuṭṭhānakkhaṇeyeva vassituṃ ārabhi. Tesu godhikatthero samāpattito vuṭṭhāya saha meghagajjitena –
然而，这四位长老在成就阿拉汉后，于世间广为人知，被诸侯王侯大臣尊敬敬重，便一同隐居于林中生活。有一次，王宾比萨罗向这四位长老到王舍城，亲近朝拜并邀请他们留夏安居，特为他们建造了单独的草屋，并以正念称赞，未加遮盖；长老们便住在这些无遮盖的草屋中。夏季时，诸天不降雨。国王思虑「何故诸天不降雨？」知晓原因后，便覆盖这些草屋，修筑泥土工程，亲自施以心工，建造屋顶，且为广大比库僧团施舍此屋顶。长老们因王的慈悲进入屋内，获得慈心禅定。随后，西北方大雷云升起，长老们得禅定之时，刹那间即开始降雨。已入禅定的古德长老站起，与雷电一同——
§51
51.
‘‘Vassati devo yathā sugītaṃ, channā me kuṭikā sukhā nivātā;
「诸天如美妙歌声般降雨，我的屋顶有遮盖，安适幽静；
Cittaṃ susamāhitañca mayhaṃ, atha ce patthayasi pavassa devā’’ti. –
我意专注安稳，若你们愿意请降雨吧。」——
Imaṃ gāthaṃ abhāsi.
此为偈颂所述。
Tattha vassatīti siñcati vuṭṭhidhāraṃ pavecchati. Devoti megho. Yathā sugītanti sundaragītaṃ viya gajjantoti adhippāyo. Megho hi vassanakāle satapaṭalasahassapaṭalo uṭṭhahitvā thanayanto vijjutā nicchārentova sobhati, na kevalo. Tasmā siniddhamadhuragambhīranigghoso vassati devoti dasseti. Tena saddato anupapīḷitaṃ āha ‘‘channā me kuṭikā sukhā nivātā’’ti. Yathā na devo vassati, evaṃ tiṇādīhi chāditā ayaṃ me kuṭikā, tena vuṭṭhivassena anupapīḷitaṃ āha. Paribhogasukhassa utusappāyautusukhassa ca sabbhāvato sukhā. Phusitaggaḷapihitavātapānatāhi vātaparissayarahitā. Ubhayenapi āvāsasappāyavasena anupapīḷitaṃ āha. Cittaṃ susamāhitañca mayhanti cittañca mama suṭṭhu samāhitaṃ anuttarasamādhinā nibbānārammaṇe suṭṭhu appitaṃ, etena abbhantaraparissayābhāvato appossukkataṃ dasseti. Atha ce patthayasīti atha idāni patthayasi ce, yadi icchasi. Pavassāti siñca udakaṃ pagghara vuṭṭhidhāraṃ paveccha. Devāti meghaṃ ālapati.
其中‘vassatī’意指涂洒、洒落，一种撑持落下的意象。‘Devo’是指云。譬如美妙歌声，犹如雷鸣颂唱者的呼喊。云在雨季时像莲花的无数花瓣一样展开，向下垂挂，好似灯盏一样闪耀，在流泻润泽之中显现光辉，而不仅仅如此。因而云有悠长而甘甜深厚的声响，所以称之为天。以这悦耳声响为由，没有被扰乱地说“我的小屋被遮蔽，舒适安稳 ”。正如天不降雨，依此遮盖着草木等的屋舍，不遭风雨淋湿，故而说此屋并未被凉雨侵扰。此屋本身乃是世间享乐之处，四季均是合宜的安乐。它被河岸的风所环绕，免受风吹害。如此两面俱全，因其居所的适当遮盖，故说未受搅扰。内心也因此安稳专注，我的心也如实地被深定所调伏，安住于涅槃的景象之中，显示内在的无惊怖与无干燥。至于‘patthayasīti’则谓若欲遮盖，可随意遮盖。‘Pavassāti’是洒落水，‘pagghara’意为遮蔽，撑持防护。‘Devo’即指云的说法。
Godhikattheragāthāvaṇṇanā niṭṭhitā. · 果提咖长老偈颂注释完毕。
2. Subāhuttheragāthāvaṇṇanā2. 苏巴胡长老偈注释
§52
52. Itarehi vuttagāthāsu tatiyapade eva viseso. Tattha subāhunā vuttagāthāyaṃ cittaṃ susamāhitañca kāyeti mama cittaṃ karajakāye kāyagatāsatibhāvanāvasena suṭṭhu samāhitaṃ sammadeva appitaṃ. Ayañhi thero kāyagatāsatibhāvanāvasena paṭiladdhajhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Taṃ sandhāyāha ‘‘cittaṃ susamāhitañca kāye’’ti.
五十二、在其他偈颂中，第三句有特别之处。此处‘subāhu’所作的偈颂，意指心专注而身行，使我之心根据身念修持，身行禅定斩断身念的散乱，心得圆满专注且正确纯净，由身念修持的禅定继而增长智慧观照，达到了阿拉汉果。依此原因注释曰“心专注且在身上”。
Subāhuttheragāthāvaṇṇanā niṭṭhitā. · 苏巴胡长老偈注释完毕。
3. Valliyattheragāthāvaṇṇanā3. 瓦离亚长老偈注释
§53
53. Valliyattheragāthāyaṃ tassaṃ viharāmi appamattoti tassaṃ kuṭikāyaṃ appamādapaṭipattiyā matthakaṃ pāpitattā appamatto ariyavihārūpasaṃhitena dibbavihārādisaṃhitena ca iriyāpathavihārena viharāmi, attabhāvaṃ pavattemīti vuttaṃ hoti.
五十三、在长老瓦利耶所作偈颂中，谓‘我在此修行而不懈怠’，意指居于此小屋时，以不懈怠的行持为本，勤勉修习高贵清净的圣行，并且以天人等神圣的境界为伴，行走于道路，心由自性转变。此境界已被称为‘我身处此乃真正不弃努力’。
Valliyattheragāthāvaṇṇanā niṭṭhitā · 瓦离亚长老偈注释完毕。
4. Uttiyattheragāthāvaṇṇanā4. 伍提亚长老偈注释
§54
54. Uttiyattherena vuttagāthāyaṃ adutiyoti asahāyo, kilesasaṅgaṇikāya gaṇasaṅgaṇikāya ca virahitoti attho.
五十四、根据长老乌提耶（Uttiya）的偈颂，‘adutiya’应作‘无助’，指离尘垢烦恼与结缔，含义是断除烦恼束缚，远离缠结。
Uttiyattheragāthāvaṇṇanā niṭṭhitā. · 伍提亚长老偈注释完毕。
Catunnaṃ therānaṃ gāthāvaṇṇanā niṭṭhitā. · 四位长老的偈颂注释完毕。
5. Añjanavaniyattheragāthāvaṇṇanā五、安迦那瓦尼亚长老偈颂注释
Āsandiṃkuṭikaṃ katvāti āyasmato añjanavaniyattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle sudassano nāma mālākāro hutvā sumanapupphehi bhagavantaṃ pūjetvā aññampi tattha tattha bahuṃ puññaṃ katvā devamanussesu saṃsaranto kassapassa bhagavato sāsane pabbajitvā samaṇadhammaṃ akāsi. Atha imasmiṃ buddhuppāde vesāliyaṃ vajjirājakule nibbattitvā tassa vayappattakāle vajjiraṭṭhe avuṭṭhibhayaṃ byādhibhayaṃ amanussabhayanti tīṇi bhayāni uppajjiṃsu . Taṃ sabbaṃ ratanasuttavaṇṇanāyaṃ (khu. pā. aṭṭha. ratanasuttavaṇṇanā; su. ni. aṭṭha. 1.ratanasuttavaṇṇanā) vuttanayena veditabbaṃ. Bhagavati pana vesāliṃ paviṭṭhe bhayesu ca vūpasantesu satthu dhammadesanāya sambahulānaṃ devamanussānaṃ dhammābhisamaye ca jāte ayaṃ rājakumāro buddhānubhāvaṃ disvā paṭiladdhasaddho pabbaji. Yathā cāyaṃ evaṃ anantaraṃ vuccamānā cattāropi janā. Tepi hi imassa sahāyabhūtā licchavirājakumārā evaṃ imināva nīhārena pabbajiṃsu. Kassapasambuddhakālepi sahāyā hutvā iminā saheva pabbajitvā samaṇadhammaṃ akaṃsu, padumuttarassapi bhagavato pādamūle kusalabījaropanādiṃ akaṃsūti. Tatthāyaṃ katapubbakicco sākete añjanavane susānaṭṭhāne vasanto upakaṭṭhāya vassūpanāyikāya manussehi chaḍḍitaṃ jiṇṇakaṃ āsandiṃ labhitvā taṃ catūsu pāsāṇesu ṭhapetvā upari tiriyañca tiṇādīhi chādetvā dvāraṃ yojetvā vassaṃ upagato. Paṭhamamāseyeva ghaṭento vāyamanto arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.11.24-28) –
所谓造作‘阿散提小屋’，是指尊者安伽那瓦尼长老的偈颂。其成因为何？据说，迦旃延长老在世尊帕秃摩时，名为苏达萨诺的天神，三次化身为树环绕，散布芬芳鲜花，供奉佛陀，并且在诸处积累大量功德，流转于天人和人间之间。在咖萨巴佛时代，他于瑟迦部族出家，修习沙门法。后来在本次佛出世时，于瓦耶城的王族出生。当时其寿命渐尽，生起三种恐惧：倒塌之灾、病疾之苦以及非人异类之惧。此事皆应被认为是宝经《八·宝经赞》所揭示的。尊者进入瓦耶城，身处恐惧中，众多天人与人等闻佛所说法，随佛存在的功德感召，此王子见佛真迹信解，立刻得度出家。之后有人说，这也是同样的故事，另有四人也成为他的随从，为王子所引领出家。于咖萨巴佛时代，这些随从亦是跟随他一起出家，修习沙门法，乃至在迦旃延佛脚下种善根。后来，在沙盖城安婆那树林、尸陀林东南的佛寺，借助人天的布施得到了破败的阿散提木，安置于四块石头之上，再用草盖住，筑成门扇，度过雨季。刚第一个月修习禅那就证得阿拉汉果。这事亦载于《阿帕陀经》（阿帕长老第1卷第11至28偈）。
‘‘Sudassanoti nāmena, mālākāro ahaṃ tadā;
『苏陀善』为名，我当时身为持珠之人，
Addasaṃ virajaṃ buddhaṃ, lokajeṭṭhaṃ narāsabhaṃ.
见一无染清净之佛，世间至上，众人之尊。
‘‘Jātipupphaṃ gahetvāna, pūjayiṃ padumuttaraṃ;
手持花朵，供养莲优大者，
Visuddhacakkhu sumano, dibbacakkhuṃ samajjhagaṃ.
其为净眼喜悦，是天眼觉中最胜。
‘‘Etissā pupphapūjāya, cittassa paṇidhīhi ca;
借此花供，依心所愿，
Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.
百千劫以来我未曾堕恶道。
‘‘Soḷasāsiṃsu rājāno, devuttarasanāmakā;
「有十六位国王，名为『天界之主』；
Chattiṃsamhi ito kappe, cakkavattī mahabbalā.
三十四劫以前，是大威力的霸主世王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已经熄灭于我……奉行佛陀教法』如是说。」
Arahattaṃ pana patvā vimuttisukhaṃ paṭisaṃvedento samāpattito vuṭṭhāya yathāladdhaṃ sampattiṃ paccavekkhitvā pītivegena udānento ‘‘āsandiṃ kuṭikaṃ katvā’’ti gāthaṃ abhāsi .
及得阿拉汉果，体会解脱乐，证得安住，起立审视所获成就，满怀喜悦，高声称赞曰：「筑起安稳屋舍。」
§55
55. Tattha āsandiṃ kuṭikaṃ katvāti āsandī nāma dīghapādakaṃ caturassapīṭhaṃ, āyataṃ caturassampi atthiyeva, yattha nisīditumeva sakkā, na nipajjituṃ taṃ āsandiṃ kuṭikaṃ katvā vāsatthāya heṭṭhā vuttanayena kuṭikaṃ katvā yathā tattha nisinnassa utuparissayābhāvena sukhena samaṇadhammaṃ kātuṃ sakkā, evaṃ kuṭikaṃ katvā. Etena paramukkaṃsagataṃ senāsane attano appicchataṃ santuṭṭhiñca dasseti. Vuttampi cetaṃ dhammasenāpatinā –
55. 此中所称『筑起安稳屋舍』者，即所谓安坐之处，长脚凳，四方桌或四方板凳。此处有长四方形的家具，坐于其上，不能俯伏卧睡，故称『筑起安稳屋舍』。以此方式，坐卧之人得以安适，无烦无热，安然修习出家生活，便是筑起了安稳屋舍。此语显示其对出世间安乐之满足和淡舍。此说如同佛法军师所言－
‘‘Pallaṅkena nisinnassa, jaṇṇukenābhivassati;
「坐卧于床榻之上，得长短二种支撑。」
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 985; mi. pa. 6.1.1);
「这乃是为了安住清净行持、具足正念的比库所作。」（长老赞颂第985行；中部法句经6.1.1节）
Apare ‘‘āsandikuṭika’’nti pāṭhaṃ vatvā ‘‘āsandippamāṇaṃ kuṭikaṃ katvā’’ti atthaṃ vadanti. Aññe pana ‘‘āsananisajjādigate manusse uddissa mañcakassa upari katakuṭikā āsandī nāma, taṃ āsandiṃ kuṭikaṃ katvā’’ti atthaṃ vadanti. Oggayhāti ogāhetvā anupavisitvā. Añjanaṃ vananti evaṃnāmakaṃ vanaṃ, añjanavaṇṇapupphabhāvato hi añjanā vuccanti valliyo, tabbahulatāya taṃ vanaṃ ‘‘añjanavana’’nti nāmaṃ labhi. Apare pana ‘‘añjanā nāma mahāgacchā’’ti vadanti, taṃ añjanavanaṃ oggayha āsandikaṃ kuṭikaṃ katvā tisso vijjā anuppattā, kataṃ buddhassa sāsananti viharatā mayāti vacanaseseneva yojanā. Idameva ca therassa aññābyākaraṇaṃ ahosīti.
有些人以「敞背小屋」作为文本，解释为「用宽敞的背部搭建小屋」；另有一些人则解释为「为那些席地而坐的人所用的类似高凳的架构小屋，名为‘敞背’，搭建这种敞背的小屋」。‘Oggayhāti’意为‘捉起不坐着’。‘Añjanaṃ’指叫做‘安然林’的森林，因其有‘安然色的花’而得名，花色如浓密的荆棘缠绕，故名‘安然林’。另有人则说‘Añjanā’为‘大树’之意。将该安然林带去，搭建敞背小屋之后，获得三种智慧，完成佛陀教法的修持，如此广大吉祥的境界，其范围如同约一由旬的距离。这些就是这位长老所没有更进一步解释的部分。
Añjanavaniyattheragāthāvaṇṇanā niṭṭhitā. · 安迦那瓦尼亚长老偈颂注释完毕。
6. Kuṭivihārittheragāthāvaṇṇanā六、库提维哈利长老偈颂注释
Kokuṭikāyanti āyasmato kuṭivihārittherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato ākāsena gacchantassa ‘‘udakadānaṃ dassāmī’’ti sītalaṃ udakaṃ gahetvā pītisomanassajāto uddhammukho hutvā ukkhipi. Satthā tassa ajjhāsayaṃ ñatvā pasādasaṃvaḍḍhanatthaṃ ākāse ṭhitova sampaṭicchi. So tena anappakaṃ pītisomanassaṃ paṭisaṃvedesi. Sesaṃ añjanavaniyattherassa vatthumhi vuttasadisameva. Ayaṃ pana viseso – ayaṃ kira vuttanayena pabbajitvā katapubbakicco vipassanaṃ anuyuñjanto sāyaṃ khettasamīpena gacchanto deve phusāyante khettapālakassa puññaṃ tiṇakuṭiṃ disvā pavisitvā tattha tiṇasanthārake nisīdi . Nisinnamattova utusappāyaṃ labhitvā vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.11.29-35) –
“‘望水小屋’”这句话，出自尊长行住于小屋的长老之偈。其由来如何？据说，此长老曾是世尊迦旃延尊者座下的弟子，有一次，尊者正在空中行走，对他说：“我将给你一壶水。”于是他取来冰凉水，心生欢喜而面向上方跳起。世尊了解他的心意，为了增加安心的力量，驻于天空之中默然看护。借此，他体验到了无量的欢喜心。其全部情境，与安然林守护长老所居之场景极为相似。这里的特别之处是——据说这位长老在出家后，持守先前所行之修行法门，专心修习内观，常于黄昏时分途经田地近旁，见到天人所赠予给田地看护者的福德三草舍，即草堆小屋，就走进去在那里整理草垛，坐下。刚坐定就获得时令之雨露，激发内观的精进，最终证阿拉汉果。于是说（见长老传记，第1卷11-35节）——
‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, gacchantaṃ anilañjase;
「金色光辉的正觉者，行走时未染污尘；
Ghatāsanaṃva jalitaṃ, ādittaṃva hutāsanaṃ.
仿佛陶器上的水纹，宛如燃烧中的火漆。
‘‘Pāṇinā udakaṃ gayha, ākāse ukkhipiṃ ahaṃ;
我端手接水，面朝空中跳跃。」
Sampaṭicchi mahāvīro, buddho kāruṇiko isi.
大勇猛者成就圆满，世尊具大慈悲尊者。
‘‘Antalikkhe ṭhito satthā, padumuttaranāmako;
／空中屹立的师长，名为莲华超越者；
Mama saṅkappamaññāya, imā gāthā abhāsatha.
／因我心意所知，诵此偈语明达。
‘‘Iminā dakadānena, pītiuppādanena ca;
／借此施利便得，喜乐萌生之因；
Kappasatasahassampi, duggatiṃ nupapajjati.
／纵历百千劫，永不堕入恶道。
‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;
／凭此业，二足尊者，世界伟大，众中最上人；
Pattomhi acalaṃ ṭhānaṃ, hitvā jayaparājayaṃ.
我已到达不动摇的安住处，超越了胜与败。
‘‘Sahassarājanāmena, tayo te cakkavattino;
‘以千王之名，你是三位转轮圣王；
Pañcasaṭṭhikappasate, cāturantā janādhipā.
他是五十六国，四十万人之主。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
‘贪污染垢已从我心熄灭……所行皆合佛陀教法。’
Arahattaṃ pana patvā there tattha nisinne khettapālako āgantvā ‘‘ko kuṭikāya’’nti āha. Taṃ sutvā thero ‘‘bhikkhu kuṭikāya’’ntiādimāha. Tayidaṃ khettapālassa therassa ca vacanaṃ ekajjhaṃ katvā –
阿拉汉果已得，长老坐处，田主来问：‘谁住于草屋？’长老闻言答道：‘比库住于草屋。’语毕，既答田主和长老众言，
§56
56.
‘‘Ko kuṭikāyaṃ bhikkhu kuṭikāyaṃ, vītarāgo susamāhitacitto;
‘是谁住于草屋，比库住于草屋，心无爱欲，正念安住，定心坚固；’
Evaṃ jānāhi āvuso, amoghā te kuṭikā katā’’ti. –
你应当如此知道，朋友，你所建造的这座小屋是不空过的。
Tathārūpena saṅgītiṃ āropitaṃ.
这是用相应的方式被概括起来的。
Tattha ko kuṭikāyanti, ‘‘imissaṃ kuṭikāyaṃ ko nisinno’’ti khettapālassa pucchāvacanaṃ. Tassa bhikkhu kuṭikāyanti therassa paṭivacanadānaṃ. Atha naṃ attano anuttaradakkhiṇeyyabhāvato taṃ kuṭiparibhogaṃ anumodāpetvā uḷāraṃ tameva puññaṃ patiṭṭhāpetuṃ ‘‘vītarāgo’’tiādi vuttaṃ. Tassattho – eko bhinnakileso bhikkhu te kuṭikāyaṃ nisinno, tato eva so aggamaggena sabbaso samucchinnarāgatāya vītarāgo anuttarasamādhinā nibbānaṃ ārammaṇaṃ katvā suṭṭhu samāhitacittatāya susamāhitacitto, imañca atthaṃ, āvuso khettapāla, yathāhaṃ vadāmi, evaṃ jānāhi saddaha adhimuccassu. Amoghāte kuṭikā katā tayā katā kuṭikā amoghā avañjhā saphalā saudrayā, yasmā arahatā khīṇāsavena paribhuttā. Sace tvaṃ anumodasi, taṃ te bhavissati dīgharattaṃ hitāya sukhāyāti.
这里所谓‘小屋’者，是田地看守者的询问语，问‘此处这小屋内是谁坐着？’对此，比库回答说‘是长老’，随后他因自观其无上可供奉者之德，赞叹此小屋的使用，放下贪恋等染污，建立欢喜善业，称为‘无贪者’等。原因是——有一比库虽染污分离，仍坐在那小屋内，凭靠广大的智慧之火，彻底破除诸般贪欲，成为无染者，并因无上定而入灭，定慧圆满，内心坚固安稳。所以此义，朋友，正如我所说，你当依此而信受，断除疑虑。所建小屋不空过，是因建屋者福德果报，乃阿拉汉已断尽烦恼所拥护。如你赞叹此意，这将使你长期得益安乐。
Taṃ sutvā khettapālo ‘‘lābhā vata me, suladdhaṃ vata me, yassa me kuṭikāyaṃ ediso ayyo pavisitvā nisīdatī’’ti pasannacitto anumodanto aṭṭhāsi. Imaṃ pana tesaṃ kathāsallāpaṃ bhagavā dibbāya sotadhātuyā sutvā anumodanañcassa ñatvā tambhāviniṃ sampattiṃ vibhāvento khettapālaṃ imāhi gāthāhi ajjhabhāsi –
闻此，田地看守者欢喜心坚定地赞叹说：“我实有获利，确实难得，我小屋中座着的尊者进来而坐了。”世尊闻彼二人言语往来，凭神耳分别了看守者的赞叹，便为他说出下列偈语：
‘‘Vihāsi kuṭiyaṃ bhikkhu, santacitto anāsavo;
‘比库住于小屋，心安稳无染污；
Tena kammavipākena, devindo tvaṃ bhavissasi.
因其业报果，天帝你将成为。’
‘‘Chattiṃsakkhattuṃ devindo, devarajjaṃ karissasi;
『三十六仙天王』者，将为天界主宰；
Catuttiṃsakkhattuṃ cakkavattī, rājā raṭṭhe bhavissasi;
『三十四仙劫主』者，将为天下之王；
Ratanakuṭi nāma paccekabuddho, vītarāgo bhavissasī’’ti.
名为『宝阁』的辟支佛，将成为无欲无嗔者。
Kuṭikāyaṃ laddhavisesattā pana therassa tato pabhuti kuṭivihārītveva samaññā udapādi. Ayameva ca therassa aññābyākaraṇagāthāpi ahosīti.
因得此屋为比长所特有，此长老乃认同此屋为其修行处。且此长老之另一无显教诂偈亦有所出。
Kuṭivihārittheragāthāvaṇṇanā niṭṭhitā. · 库提维哈利长老偈颂注释完毕。
7. Dutiyakuṭivihārittheragāthāvaṇṇanā七、第二库提维哈利长老偈颂注释
Ayamāhupurāṇiyāti āyasmato kuṭivihārittherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato pasannamānaso pariḷāhakāle naḷavilīvehi viracitaṃ bījaniṃ adāsi. Taṃ satthā anumodanagāthāya sampahaṃsesi. Sesaṃ yadettha vattabbaṃ, taṃ añjanavaniyattheravatthumhi vuttasadisameva. Ayaṃ pana viseso – ayaṃ kira vuttanayena pabbajitvā aññatarāya purāṇakuṭikāya viharanto samaṇadhammaṃ acintetvā, ‘‘ayaṃ kuṭikā jiṇṇā, aññaṃ kuṭikaṃ kātuṃ vaṭṭatī’’ti navakammavasena cittaṃ uppādesi. Tassa atthakāmā devatā saṃvegajananatthaṃ imaṃ uttānobhāsaṃ gambhīratthaṃ ‘‘ayamāhu’’ti gāthamāha.
此为称『老屋偈』，指具寿长老驻此屋之偈。起由：彼乃于世尊弟子莲师心悦清净时，于纳拉维林所筑种子塔，授受种子种。师亦以随喜偈和合。其余所当说者，亦同于长老传义文。此乃有别——此乃说：受出家洗礼后，居于一处旧屋，念修道人法，念及是屋陈旧，念生欲置新屋，故新事念起。为欲守护其意念者，天神为启发其生奋义，乃以深义散光曰『是曰老屋』而作此偈。
§57
57. Tattha ayanti āsannapaccakkhavacanaṃ. Āhūti ahosīti attho. Gāthāsukhatthañhi dīghaṃ katvā vuttaṃ. Purāṇiyāti purātanī addhagatā. Aññaṃ patthayase navaṃ kuṭinti imissā kuṭiyā purāṇabhāvena jiṇṇatāya ito aññaṃ idāni nibbattanīyatāya navaṃ kuṭiṃ patthayase patthesi āsīsasi. Sabbena sabbaṃ pana āsaṃ kuṭiyā virājaya purāṇiyaṃ viya navāyampi kuṭiyaṃ āsaṃ taṇhaṃ apekkhaṃ virājehi, sabbaso tattha virattacitto hohi. Kasmā? Yasmā dukkhā bhikkhu puna navā nāma kuṭi bhikkhu puna idāni nibbattiyamānā dukkhāvahattā dukkhā, tasmā aññaṃ navaṃ dukkhaṃ anuppādento yathānibbattāyaṃ purāṇiyaṃyeva kuṭiyaṃ ṭhatvā attanā katabbaṃ karohīti. Ayañhettha adhippāyo – tvaṃ, bhikkhu, ‘‘ayaṃ purāṇī tiṇakuṭikā jiṇṇā’’ti aññaṃ navaṃ tiṇakuṭikaṃ kātuṃ icchasi, na samaṇadhammaṃ, evaṃ icchanto pana bhāvanāya ananuyuñjanena punabbhavābhinibbattiyā anativattanato āyatiṃ attabhāvakuṭimpi patthento kātuṃ icchantoyeva nāma hoti. Sā pana navā tiṇakuṭi viya karaṇadukkhena tato bhiyyopi jarāmaraṇasokaparidevādidukkhasaṃsaṭṭhatāya dukkhā, tasmā tiṇakuṭiyaṃ viya attabhāvakuṭiyaṃ āsaṃ apekkhaṃ virājaya sabbaso tattha virattacitto hohi, evaṃ te vaṭṭadukkhaṃ na bhavissatīti. Devatāya ca vacanaṃ sutvā thero saṃvegajāto vipassanaṃ paṭṭhapetvā ghaṭento vāyamanto nacirasseva arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 1.11.36-46) –
第57章 此处为近似答词语。『召唤』之意。偈意宽广，长言详述。『古老』即先前出世之义。若欲替换新屋，谓新的屋宅以今屋为旧，欲旧屋为新屋而祈祷。旧屋如释新屋，反映欲求令欲断之欲火熄灭，毕竟心不慕欲。何故？因苦比库已不喜新居，苦因俱生，故求非生之苦乐解脱旧屋，勿起新苦，如昔旧屋止息苦故，此理即明。此意旨曰：比库！尔念屋久已陈旧欲造新屋，非念修道人法，若如是念转向正修，则因修苦不继而生续，有此生已逾越生死恐怖，遂欲新屋为自我所住。此新屋似草三间屋，一如造屋之苦，虽造必因老化及老死远离之苦，故欲令此草屋如自性所住舍念消灭，致心无所住，断尽循环苦，方乃成是。闻天神言语后，长老心生奋起，建立内观，努力不懈，迅速证得阿拉汉果。故经中有此记载（《阿帕德那》第一篇36至46偈）——
‘‘Padumuttarabuddhassa , lokajeṭṭhassa tādino;
『世尊』者，即佛陀补陀罗，他为世间至高者；
Tiṇatthare nisinnassa, upasantassa tādino.
『三昧定中』者，即安住于三种定境之人，亦为至高者；
‘‘Naḷamālaṃ gahetvāna, bandhitvā bījaniṃ ahaṃ;
『我持莲花串索』者，是以束缚种子，
Buddhassa upanāmesiṃ, dvipadindassa tādino.
而呈献于佛陀，即两足尊者之仪式；
‘‘Paṭiggahetvā sabbaññū, bījaniṃ lokanāyako;
『悉得全知』者，即具足一切智者，是世间之领袖；
Mama saṅkappamaññāya, imaṃ gāthaṃ abhāsatha.
以我思惟之念，诵此偈言。
‘‘Yathā me kāyo nibbāti, pariḷāho na vijjati;
如同我的身躯消散灭尽，不再有病苦，
Tatheva tividhaggīhi, cittaṃ tava vimuccatu.
你的心亦应当由这三种不善分别中解脱。
‘‘Sabbe devā samāgacchuṃ, ye keci vananissitā;
众多天众会聚于此，凡是居于林中的天人，
Sossāma buddhavacanaṃ, hāsayantañca dāyakaṃ.
我们将聆听觉者的教诲，且欢喜而受其教化。
‘‘Nisinno bhagavā tattha, devasaṅghapurakkhato;
世尊端坐于彼，居于天众之前，
Dāyakaṃ sampahaṃsento, imā gāthā abhāsatha.
以施者的身份欢喜示现，说出此偈。
‘‘Iminā bījanidānena, cittassa paṇidhīhi ca;
以此种因及心的坚定，
Subbato nāma nāmena, cakkavattī bhavissati.
必得名为苏巴陀，成为一国之主。
‘‘Tena kammāvasesena, sukkamūlena codito;
因业的结果，以善根为根基所激发，
Māluto nāma nāmena, cakkavattī bhavissati.
必得名为马罗陀，成为一国之主。
‘‘Iminā bījanidānena, sammānavipulena ca;
以此种因及正真广大，
Kappasatasahassampi, duggatiṃ nupapajjati.
即使是一千个劫，也不得堕入恶道。
‘‘Tiṃsakappasahassamhi, subbatā aṭṭhatiṃsa te;
『三十三劫』者，谓三十三个劫数。
Ekūnatiṃsasahasse, aṭṭha mālutanāmakā.
『二十九劫』者，谓二十九个劫数，又名八枝鸟。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被熄灭于我……已成就佛陀之教法』。
Arahatte pana patiṭṭhito ‘‘ayaṃ me arahattappattiyā aṅkusabhūtā’’ti tameva gāthaṃ paccudāhāsi. Sāyeva ca therassa aññābyākaraṇagāthā ahosi. Kuṭiovādena laddhavisesattā cassa kuṭivihārītveva samaññā ahosīti.
然对阿拉汉已立，谓『此即为我所证得之阿拉汉果，具杖护法之象』，严格地说是随此偈文而证。即刻对长老无多言偈文。在茅屋论战时因得独特胜特，定认其乃茅屋隐修。
Dutiyakuṭivihārittheragāthāvaṇṇanā niṭṭhitā. · 第二住茅屋长老偈注释完毕。
8. Ramaṇīyakuṭikattheragāthāvaṇṇanā八、住可意茅屋长老偈注释
Ramaṇīyāme kuṭikāti āyasmato ramaṇīyakuṭikattherassa gāthā. Kā uppatti? Sopi kira padumuttarassa bhagavato kāle kusalabījaropanaṃ katvā devamanussesu saṃsaranto ito aṭṭhārasakappasatamatthake atthadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto buddhārahaṃ āsanaṃ bhagavato adāsi. Pupphehi ca bhagavantaṃ pūjetvā pañcapatiṭṭhitena vanditvā padakkhiṇaṃ katvā pakkāmi. Sesaṃ añjanavaniyattherassa vatthumhi vuttasadisameva. Ayaṃ pana viseso – ayaṃ kira vuttanayena pabbajitvā katapubbakicco vajjiraṭṭhe aññatarasmiṃ gāmakāvāse kuṭikāyaṃ viharati, sā hoti kuṭikā abhirūpā dassanīyā pāsādikā suparikammakatabhittibhūmikā ārāmapokkharaṇirāmaṇeyyādisampannā muttājālasadisavālikākiṇṇabhūmibhāgā therassa ca vattasampannatāya susammaṭṭhaṅgaṇatādinā bhiyyosomattāya ramaṇīyatarā hutvā tiṭṭhati. So tattha viharanto vipassanaṃ paṭṭhapetvā nacirasseva arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 1.11.47-52) –
『乐舍』偈，乃尊者乐舍苦行时所赞。其起由是：彼时乃佛陀于优婆提婆处，种植善种子，游行于天人之间，历十八万劫，以显佛法。后于本家宅所生，得禅定而开悟，获佛席位。以花供养佛，五方跪拜绕行后离去。余迹如云林尊者舍处，所在甚当其事。此有特别之处，即以此传说修行者离家后，于瓦志之国某村舍处所筑小舍，此舍秀美堪观，具瞻仰之相，环境宜人。园林池塘等俱备，乃解脱众生之居所，且虽为修行舍，因尊者德行圆满而更为秀丽高贵。尊者在此安住，专心修习内观，不久证得阿拉汉果。由此所说见诸传记(阿婆伽传1.11.47-52)云：
‘‘Kānanaṃ vanamoggayha, appasaddaṃ nirākulaṃ;
『入密林深处，静寂无杂乱；'}
Sīhāsanaṃ mayā dinnaṃ, atthadassissa tādino.
我曾奉献狮子座，为示现利益者那日所赠。
‘‘Mālāhatthaṃ gahetvāna, katvā ca naṃ padakkhiṇaṃ;
执持花环，绕行一周后，
Satthāraṃ payirupāsitvā, pakkāmiṃ uttarāmukho.
礼敬师长，朝向北方而去。
‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;
因此行为，我使二足尊者，即世上至尊人王，
Sannibbāpemi attānaṃ, bhavā sabbe samūhatā.
自觉现前，众生皆集于一处。
‘‘Aṭṭhārasakappasate, yaṃ dānamadadiṃ tadā;
十八亿劫之前，我当时布施此物；
Duggatiṃ nābhijānāmi, sīhāsanassidaṃ phalaṃ.
我不知恶趣，这狮子座所生的果报。
‘‘Ito sattakappasate, sannibbāpakakhattiyo;
“自从七百劫以来，国王未曾圆满；
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝之王，是大威力的世主。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼已被我熄灭……成就佛陀教法之事。”
Arahattaṃ pana patvā there tattha viharante kuṭikāya ramaṇīyabhāvato vihārapekkhakā manussā tato tato āgantvā kuṭiṃ passanti . Athekadivasaṃ katipayā dhuttajātikā itthiyo tattha gatā kuṭikāya ramaṇīyabhāvaṃ disvā, ‘‘ettha vasanto ayaṃ samaṇo siyā amhehi ākaḍḍhanīyahadayo’’ti adhippāyena – ‘‘ramaṇīyaṃ vo, bhante, vasanaṭṭhānaṃ. Mayampi ramaṇīyarūpā paṭhamayobbane ṭhitā’’ti vatvā itthikuttādīni dassetuṃ ārabhiṃsu. Thero attano vītarāgabhāvaṃ pakāsento ‘‘ramaṇīyā me kuṭikā, saddhādeyyā manoramā’’ti gāthaṃ abhāsi.
然而，长老们得阿拉汉果后，在那处小屋里安住，此处风景优美；访客即刻来访，见小屋，乃各自往观。某日，多位出生剧烈脾气之妇女到彼小屋，见其秀美庄严，说：“此处生活的比库对我们心怀压制者如同守护。”随即以主张赞称：“大师，此处乃居住之佳地。我们亦具美貌，初生嫩枝，立足于此。”遂开始展示衣饰美丽。长老显露无染欲相，说：“我之小屋美好，信心可得，令人欢喜。”作此偈诵。
§58
58. Tattha ramaṇīyā me kuṭikāti ‘‘ramaṇīyā te, bhante, kuṭikā’’ti yaṃ tumhehi vuttaṃ, taṃ saccaṃ. Ayaṃ mama vasanakuṭikā ramaṇīyā manuññarūpā, sā ca kho saddhādeyyā, ‘‘evarūpāya manāpaṃ katvā pabbajitānaṃ dinnāya idaṃ nāma phalaṃ hotī’’ti kammaphalāni saddahitvā saddhāya dhammacchandena dātabbattā saddhādeyyā, na dhanena nibbattitā. Sayañca tathādinnāni saddhādeyyāni passantānaṃ paribhuñjantānañca mano rametīti manoramā. Saddhādeyyattā eva hi manoramā, saddhādīhi deyyadhammaṃ sakkaccaṃ abhisaṅkharitvā denti, saddhādeyyañca paribhuñjantā sappurisā dāyakassa avisaṃvādanatthampi payogāsayasampannā honti, na tumhehi cintitākārena payogāsayavipannāti adhippāyo. Na me attho kumārīhīti yasmā sabbaso kāmehi vinivattitamānaso ahaṃ, tasmā na me attho kumārīhi. Kappiyakārakakammavasenapi hi mādisānaṃ itthīhi payojanaṃ nāma natthi, pageva rāgavasena, tasmā na me attho kumārīhīti. Kumāriggahaṇañcettha upalakkhaṇaṃ daṭṭhabbaṃ. Mādisassa nāma santike evaṃ paṭipajjāhīti ayuttakārinīhi yāva aparaddhañca tumhehi samānajjhāsayānaṃ purato ayaṃ kiriyā sobheyyāti dassento āha ‘‘yesaṃ attho tahiṃ gacchatha nāriyo’’ti. Tattha yesanti kāmesu avītarāgānaṃ. Atthoti payojanaṃ. Tahinti tattha tesaṃ santikaṃ. Nāriyoti ālapanaṃ. Taṃ sutvā itthiyo maṅkubhūtā pattakkhandhā āgatamaggeneva gatā. Ettha ca ‘‘na me attho kumārīhī’’ti kāmehi anatthikabhāvavacaneneva therena arahattaṃ byākatanti daṭṭhabbaṃ.
58. 关于我之优美小屋──“尊者，此即你所言美好之小屋。”──此乃我居住的小屋，风貌秀丽而具人形，该处可得信心。因以此种心愿种种功德：怀信心、发精神渴求，尽心布施，而非以财富维生。且以此得来之信心所得之物，供养他人且心欢喜，实乃慰藉之物。正因信心赋予之幸福，信心者返回而供养所需。此信心供养恰当且具知者亦同情。此非你等所思相违之用心。今我无意娶妻，因心远离一切欲乐，故无需立室。正因无缘欲业女子之利益；依常理，火欲染身女子无益，因而我无意娶妻。此处也该明了无婚意为特征。所谓火欲者，以此修行方法持续防止恶行至无犯处。此修行为你等展示“若有利益，当便去取”之理。此处所言“利益”者，即为欲乐之无染离。所言“彼处”为心无染者所在。所言“女子”为此辩中语言。闻此，诸女心生悔恨，纷纷离开，似闻引导而往别处去。至此由长老之言“我无意娶妻”，理会於欲无益之意，彰显阿拉汉果位无染之义。
Ramaṇīyakuṭikattheragāthāvaṇṇanā niṭṭhitā. · 住可意茅屋长老偈注释完毕。
9. Kosalavihārittheragāthāvaṇṇanā九、国萨拉住长老偈注释
Saddhāyāhaṃpabbajitoti āyasmato kosalavihārittherassa gāthā. Kā uppatti? Ayampi kira padumuttarassa bhagavato kāle kusalabījaṃ ropetvā taṃ taṃ puññaṃ akāsi. Sesaṃ añjanavaniyattheravatthusadisameva. Ayaṃ pana viseso – ayaṃ kira vuttanayena pabbajitvā katapubbakicco kosalaraṭṭhe aññatarasmiṃ gāme ekaṃ upāsakakulaṃ nissāya araññe viharati, taṃ so upāsako rukkhamūle vasantaṃ disvā kuṭikaṃ kāretvā adāsi. Thero kuṭikāyaṃ viharanto āvāsasappāyena samādhānaṃ labhitvā vipassanaṃ ussukkāpetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.11.53-61) –
『我因信心出家』——此为尊者犹如国境内修行者之偈。其缘起如何？原为贤劫正觉世尊时，种下善种子，修行种种功德。其余内容则与尊者安静林中修行之事相同。此有特殊之处，谓曰：尊者出家已久，以前事因缘，于拘萨国一村之乡，以依托某一居士家为本，住于林中。此居士见着树下居住者，乃建小茅屋并赠之。尊者因小茅屋居住，修得安稳心，发起内观，勤行不懈，不久即证阿拉汉果。此法在本传记中有记载（阿婆提经长老传1.11.53-61）。
‘‘Himavantassāvidūre, vasāmi paṇṇasanthare;
“我居住于喜马拉雅之远处，栖息于厚茂之树林中；
Ghāsesu gedhamāpanno, seyyasīlo cahaṃ tadā.
得居于草高茂密之所，那时我恪守善行；
‘‘Khaṇantālukalambāni , biḷālitakkalāni ca;
经常剪除枝叶枯木，移除破旧折断的树枝；
Kolaṃ bhallātakaṃ billaṃ, āhatvā paṭiyāditaṃ.
修剪橡树、蒲桃树及紫藤木，击打并移除虫蚁；
‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;
贤劫正觉世尊，是供养与受持礼敬者；
Mama saṅkappamaññāya, āgacchi mama santikaṃ.
『以我心意深刻认识，故而至我身边。』
‘‘Upāgataṃ mahānāgaṃ, devadevaṃ narāsabhaṃ;
『降临大龙王，诸天之主、人中之胜；』
Biḷāliṃ paggahetvāna, pattamhi okiriṃ ahaṃ.
『执持白鹅，乘坐莲花，我曾登临。』
‘‘Paribhuñji mahāvīro, tosayanto mamaṃ tadā;
『大勇士环绕奉侍，令我悦意如是；』
Paribhuñjitvāna sabbaññū, imaṃ gāthaṃ abhāsatha.
『全知者环绕奉侍，宣说此偈诗。』
‘‘Sakaṃ cittaṃ pasādetvā, biḷāliṃ me adā tuvaṃ;
『悦我心意，汝以白鹅赐我；』
Kappānaṃ satasahassaṃ, duggatiṃ nupapajjasi.
你未曾堕入百千劫的恶道。
‘‘Carimaṃ vattate mayhaṃ, bhavā sabbe samūhatā;
『此为我最后之劫，诸有悉皆灭尽；
Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.
在正觉佛陀教法中，我持守此最后身躯。』
‘‘Catupaññāsito kappe, sumekhaliya savhayo;
『在四十五劫之前，吾为苏梅哈利娑族子；
Sattaratanasampanno, cakkavattī mahabbalo.
为藏七宝之王，有伟大权势的转轮圣王。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我烦恼已被燃灭……如是……成就如来教法。』
Arahattaṃ pana patvā vimuttisukhappaṭisaṃvedanena uppannapītivegena udānento ‘‘saddhāyāhaṃ pabbajito’’ti gāthaṃ abhāsi.
在断灭阿拉汉果之后，因体验到解脱的喜乐力量而欢喜振奋，便高声宣说：“我因信心而出家。”
§59
59. Tattha saddhāyāti bhagavato vesāliṃ upagamane ānubhāvaṃ disvā, ‘‘ekantaniyyānikaṃ idaṃ sāsanaṃ, tasmā addhā imāya paṭipattiyā jarāmaraṇato muccissāmī’’ti uppannasaddhāvasena pabbajito pabbajjaṃ upagato. Araññe me kuṭikā katāti tassā pabbajjāya anurūpavasena araññe vasato me kuṭikā katā, pabbajjānurūpaṃ āraññako hutvā vūpakaṭṭho viharāmīti dasseti. Tenāha ‘‘appamatto ca ātāpī, sampajāno patissato’’ti. Araññavāsaladdhena kāyavivekena jāgariyaṃ anuyuñjanto tattha satiyā avippavāsena appamatto, āraddhavīriyatāya ātāpī, pubbabhāgiyasatisampajaññapāripūriyā vipassanaṃ vaḍḍhetvā arahattādhigamena paññāsativepullappattiyā accantameva sampajāno patissato viharāmīti attho. Appamattabhāvādikittane cassa idameva aññābyākaraṇaṃ ahosi kosalaraṭṭhe ciranivāsibhāvena pana kosalavihārīti samaññā jātāti.
【59】当时，世尊到达王舍城，见到弟子们对佛法坚定不疑，便说：“此法系绝对净除杂染的教法，因此凭此修行当能解脱老死。”由此坚定信心的弟子前来出家。对其出家因缘说：他在林中住持一处小屋，依照出家生活而安居林中，作为林中苦行者，远离世俗。此处语意在说明：“勤勉、热诚、正知、专注。”以出家者依止林中清净生活而获身体的离欲与觉醒，修行觉知不退失，勤力发起，摄持前行精进，增进观慧，最终证得阿拉汉果。因增长智慧而无有妄说；他在拘萨罗国长住，故众人亦知悉为拘萨罗的修行者。
Kosalavihārittheragāthāvaṇṇanā niṭṭhitā. · 国萨拉住长老偈注释完毕。
10. Sīvalittheragāthāvaṇṇanā十、西瓦离长老偈注释
Teme ijjhiṃsu saṅkappāti āyasmato sīvalittherassa gāthā. Kā uppatti? Ayampi padumuttarassa bhagavato kāle heṭṭhā vuttanayena vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lābhīnaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti dasabalaṃ nimantetvā sattāhaṃ satthu bhikkhusaṅghassa ca mahādānaṃ datvā ‘‘bhagavā ahaṃ iminā adhikārakammena aññaṃ sampattiṃ na patthemi, anāgate pana ekabuddhassa sāsane ahampi tumhehi so etadagge ṭhapitabhikkhu viya lābhīnaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anantarāyaṃ disvā – ‘‘ayaṃ te patthanā anāgate gotamabuddhassa santike samijjhissatī’’ti byākaritvā pakkāmi. Sopi kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto vipassībuddhakāle bandhumatīnagarato avidūre ekasmiṃ gāmake paṭisandhiṃ gaṇhi. Tasmiṃ samaye bandhumatīnagaravāsino raññā saddhiṃ sākacchitvā dasabalassa dānaṃ denti. Te ekadivasaṃ sabbeva ekato hutvā dānaṃ dentā ‘‘kiṃ nu kho amhākaṃ dānamukhe natthī’’ti (a. ni. aṭṭha. 1.1.207) madhuñca guḷadadhiñca na addasaṃsu. Te ‘‘yato kutoci āharissāmā’’ti janapadato nagarapavisanamagge purisaṃ ṭhapesuṃ. Tadā esa kulaputto attano gāmato guḷadadhivārakaṃ gahetvā, ‘‘kiñcideva āharissāmī’’ti nagaraṃ gacchanto, ‘‘mukhaṃ dhovitvā dhotahatthapādo pavisissāmī’’ti phāsukaṭṭhānaṃ olokento naṅgalasīsamattaṃ nimmakkhikaṃ daṇḍakamadhuṃ disvā ‘‘puññena me idaṃ uppanna’’nti gahetvā nagaraṃ pāvisi. Nāgarehi ṭhapitapuriso taṃ disvā, ‘‘bho purisa, kassimaṃ āharasī’’ti pucchi. ‘‘Na kassaci, sāmi, vikkiṇituṃ pana me idaṃ ābhata’’nti. ‘‘Tena hi, bho, idaṃ kahāpaṇaṃ gahetvā etaṃ madhuñca guḷadadhiñca dehī’’ti. So cintesi – ‘‘idaṃ na bahumūlaṃ, ayañca ekappahāreneva bahuṃ deti, vīmaṃsituṃ vaṭṭatī’’ti. Tato naṃ ‘‘nāhaṃ ekena kahāpaṇena demī’’ti āha. ‘‘Yadi evaṃ dve gahetvā dehī’’ti. ‘‘Dvīhipi na demī’’ti. Etenupāyena vaḍḍhetvā sahassaṃ pāpuṇi.
他们生起欣喜善意，是长老锡瓦利的诗赞。事情起因是：在世尊时期，长老布迦摩多尊者外出巡视法会，听闻佛法，驻足聆听。见一独行比库立于法座前，积聚十方诸天之力，予以护持。彼比库观见此境，发愿未来亦当如是成为一切众生的依止及引导者。诸佛智者即时洞察此志愿，宣说：“此志愿定将在未来与悉达多世尊相遇时实现。”随后尊者回转。此人在供养之时，常于天人与人间轮转，至毗舍离城一村落重返人间。时彼村落众人与国王商议，作十方供养。一天供养后众人聚集，未曾见到蜜与糖块。众人问：“我们何处得来这些蜜糖？”有人答：“将由谁人去城中取来？”该人即携糖果，洗净面容，穿上河滨长衣，察看可可蜜的蜂巢，认为：“此乃恩德起处，我今可取。”遂携蜜返回市镇。城中众人看见，问其所取。彼言：“这非为卖，乃为供养。”人答：“那可取这蜜糖吧。”彼思忖：“蜜不贵重，且一次给予已多，难以拒绝啊。”遂言“我不愿独予一钱。”对方言：“如是，即两份取去吧。”彼答：“即使两份我也不肯给。”后行妙计，造膏药，调和谷粥涂抹，夹入蜜叶，制成贴膏，贴于莲花纹处。带往十方诸天近处，伺机观察供养。当时他观知世尊即将降世，愿以此供养感得加被。世尊感念其慈悲，赐予由四大国王馈赠的宝石手镯，能惠及六十八万加罗的比库。彼人恭敬拜佛后，独自立于一边，说：“今日我见证你，佛陀，正受此村众供养，我愿因前债力，生善法获果，得胜利果报。”佛告之：“如是如是，愿如是成就。”同时也赞许该村民众的布施功德，并且欢喜而去。
So cintesi – ‘‘ativaḍḍhituṃ na vaṭṭati, hotu tāva iminā kattabbakiccaṃ pucchissāmī’’ti. Atha naṃ āha – ‘‘idaṃ na bahuṃ agghanakaṃ, tvañca bahuṃ desi, kena kammena idaṃ gaṇhāsī’’ti. ‘‘Idha, bho, nagaravāsino raññā saddhiṃ paṭivirujjhitvā vipassīdasabalassa dānaṃ dentā idaṃ dvayaṃ dānamukhe apassantā pariyesanti, sace idaṃ dvayaṃ na labhissanti, nāgarānaṃ parājayo bhavissati, tasmā sahassaṃ katvā gaṇhāmī’’ti. ‘‘Kiṃ panetaṃ nāgarānameva vaṭṭati, aññesaṃ dātuṃ na vaṭṭatī’’ti. ‘‘Yassa kassaci dātuṃ avāritameta’’nti. ‘‘Atthi pana koci nāgarānaṃ dāne ekadivasaṃ sahassaṃ dātā’’ti? ‘‘Natthi, sammā’’ti. ‘‘Imesaṃ pana dvinnaṃ sahassagghanakabhāvaṃ jānāsī’’ti? ‘‘Āma, jānāmī’’ti. ‘‘Tena hi gaccha, nāgarānaṃ ācikkha ‘eko puriso imāni dve mūlena na deti sahattheneva dātukāmo, tumhe imesaṃ dvinnaṃ kāraṇā nibbitakkā hothā’ti, tvaṃ pana me imasmiṃ dānamukhe jeṭṭhakabhāvassa kāyasakkhī hohī’’ti. So paribbayatthaṃ gahitamāsakena pañcakaṭukaṃ gahetvā cuṇṇaṃ katvā dadhito kañjiyaṃ gahetvā tattha madhupaṭalaṃ pīḷetvā pañcakaṭukacuṇṇena yojetvā ekasmiṃ paduminipatte pakkhipitvā taṃ saṃvidahitvā ādāya dasabalassa avidūraṭṭhāne nisīdi mahājanena āhariyamānassa sakkārassa avidūre attano pattavāraṃ olokayamāno, so okāsaṃ ñatvā satthu santikaṃ gantvā bhagavā ayaṃ uppannaduggatapaṇṇākāro, imaṃ me anukampaṃ paṭicca paṭiggaṇhathāti. Satthā tassa anukampaṃ paṭicca catumahārājadattiyena selamayapattena taṃ paṭiggahetvā yathā aṭṭhasaṭṭhiyā bhikkhusatasahassassa diyyamānaṃ na khīyati, evaṃ adhiṭṭhāsi. So kulaputto niṭṭhitabhattakiccaṃ bhagavantaṃ abhivādetvā ekamantaṃ ṭhito āha – ‘‘diṭṭho me, bhagavā, ajja bandhumatīnagaravāsikehi tumhākaṃ sakkāro āhariyamāno, ahampi imassa kammassa nissandena nibbattanibbattabhave lābhaggayasaggappatto bhaveyya’’nti (a. ni. aṭṭha. 1.1.207). Satthā, ‘‘evaṃ hotu, kulaputtā’’ti vatvā tassa ca nagaravāsīnañca bhattānumodanaṃ katvā pakkāmi.
同此人思维：“我的家业日增已过多，且不可进一步增多，忍耐至此即止。”遂对他说：“此不多，不妨广说，为何你如此承受？”他答：“王城居民与国王同意奉献予毗舍离的诸善人，若他们得不到此布施，则城中诸贼众当起纷争。故我积累千份布施而收取。”彼人曰：“难道这些只能供给城中人，不能供给他人？”答言：“对，若有人阻止布施即是妨害。”问：“有城中人每日一千布施者乎？”答：“无，无有如此。”问：“你知道这些千份布施的重责吗？”答：“知道。”于是其获允担当供养之职，被告知：“当你持次长比库的身份，以此布施机缘成为供养之主。”他在携带五种辛辣粉末，调制药膏，涂抹于身后皮肤，置于莲花花纹部位，随即带往百众之处，居于近处，观察诸大众的恭敬供养。得时机知佛即将降世，愿此供养获佛慈悲。佛亦将四大王献之宝玉交付于他，使得六十八万比库享用而不灭。其人向佛致敬完毕，侧身宣说：“我亲眼见证今日，毗舍离众以你为尊，恭敬我的供养。我愿依此善根力，入于善法道，获正果报。”佛告：“愿如是成就，诸善男子！”且赞叹城中众人为善，随即离去。
Sopi kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde suppavāsāya rājadhītāya kucchimhi paṭisandhiṃ gaṇhi. Paṭisandhiggahaṇato paṭṭhāya sāyaṃ pātañca paṇṇākārasatāni sakaṭenādāya suppavāsāya upanīyanti. Atha naṃ puññavīmaṃsanatthaṃ hatthena bījapacchiṃ phusāpenti. Ekekabījato salākasatampi salākasahassampi niggacchati. Ekekakarīsakhette paṇṇāsampi saṭṭhipi sakaṭappamāṇāni uppajjanti. Koṭṭhe pūraṇakālepi koṭṭhadvāraṃ hatthena phusāpenti. Rājadhītāya puññena gaṇhantānaṃ gahitagahitaṭṭhānaṃ puna pūrati. Paripuṇṇabhattabhājanatopi ‘‘rājadhītāya puñña’’nti vatvā yassa kassaci dentānaṃ yāva na ukkaḍḍhanti, na tāva bhattaṃ khīyati, dārake kucchigateyeva sattavassāni atikkamiṃsu.
此人修行善业终生不辍，于天人间轮回时重返此世，至统治王城的王女府邸投生。随即得王女府邸接引，夜晚携带百辆车马来到王女府邸。为诵经功德，他以手触摸谷种田地，每一谷种即变成百根谷秆，乃至千根谷秆生长。谷仓满盈时，他以手触门，仓门自动关闭。因为王女的布施，仓库收益不断补足。因常有食物充裕，谓之为“王女布施”，其受养者无少分折损，其寿命如樗荫下的小树超过七十年。
Gabbhe pana paripakke sattāhaṃ mahādukkhaṃ anubhosi. Sā sāmikaṃ āmantetvā, ‘‘pure maraṇā jīvamānāva dānaṃ dassāmī’’ti satthu santikaṃ pesesi – ‘‘gaccha, imaṃ pavattiṃ satthu ārocetvā satthāraṃ nimantehi, yañca satthā vadeti, taṃ sādhukaṃ upalakkhetvā āgantvā mayhaṃ kathehī’’ti. So gantvā tassā sāsanaṃ bhagavato ārocesi. Satthā, ‘‘sukhinī hotu suppavāsā koliyadhītā arogā, arogaṃ puttaṃ vijāyatū’’ti (udā. 18) āha. Rājā taṃ sutvā bhagavantaṃ abhivādetvā attano gāmābhimukho pāyāsi. Tassa pure āgamanāyeva suppavāsāya kucchito dhamakaraṇā udakaṃ viya gabbho nikkhami, parivāretvā nisinnajano assumukhova hasituṃ āraddho tuṭṭhapahaṭṭho mahājano rañño sāsanaṃ ārocetuṃ agamāsi.
孕妇怀胎至七周时，感大苦难。她召请丈夫，并派使者至世尊处，请佛迦叶前来诊察，说：“丈夫已生死攸关之事，今我愿先告佛陀，请佛临视当令安乐。”佛到后告诫她：“愿你健康，王女，子女生得健康。”国王闻言恭敬佛陀，迎佛入乡。孕妇恰如脱壳之卵，胎儿缓缓出世。邻人围坐，面带欢喜，欲传国王法教重临此地。
Rājā tesaṃ āgamanaṃ disvāva, ‘‘dasabalena kathitakathā nipphannā bhavissati maññe’’ti cintesi. So āgantvā satthu sāsanaṃ rājadhītāya ārocesi. Rājadhītā tayā nimantitaṃ jīvitabhattameva maṅgalabhattaṃ bhavissati, gaccha sattāhaṃ dasabalaṃ nimantehīti. Rājā tathā akāsi. Sattāhaṃ buddhappamukhassa saṅghassa mahādānaṃ pavattayiṃsu. Dārako sabbesaṃ ñātīnaṃ santattaṃ cittaṃ nibbāpento jātoti sīvalidārakotvevassa nāmaṃ akaṃsu. So sattavassāni gabbhe vasitattā jātakālato paṭṭhāya sabbakammakkhamo ahosi. Dhammasenāpati sāriputto sattame divase tena saddhiṃ kathāsallāpaṃ akāsi. Satthāpi dhammapade gāthaṃ abhāsi –
国王见他们到来，心念道：「我想必将有以十力为说法基础而成就的言教。」于是他前往，向沙瓦提的王女陈说世尊的教法。王女因被邀请，决定以生活供养作为吉祥供养，命令：「去吧，为期七周，请以十力招待。」国王照办。七周间，大众对佛陀所率领的僧团布施大施。此童子心中断除一切亲属联结，因此众皆称其为「具戒童子」。他在母腹居住七载，至其诞生时即具足一切业力成熟。第七日，法军统领沙利子与他一同议论沟通。佛陀复以法语偈言曰——
‘‘Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;
「今日堕罪难行，轮回惑上蒙蔽；
Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;
彼已成就禅定，非凡难说真言；
Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 414);
断取离欲涅槃，今吾为婆罗门说。」（法句经414）
Atha naṃ thero evamāha – ‘‘kiṃ pana tayā evarūpaṃ dukkharāsiṃ anubhavitvā pabbajituṃ na vaṭṭatī’’ti? ‘‘Labhamāno pabbajeyyaṃ, bhante’’ti. Suppavāsā naṃ dārakaṃ therena saddhiṃ kathentaṃ disvā ‘‘kiṃ nu kho me putto dhammasenāpatinā saddhiṃ kathetī’’ti theraṃ upasaṅkamitvā pucchi – ‘‘mayhaṃ putto tumhehi saddhiṃ kiṃ katheti, bhante’’ti? ‘‘Attanā anubhūtaṃ gabbhavāsadukkhaṃ kathetvā, ‘tumhehi anuññāto pabbajissāmī’ti vadatī’’ti. ‘‘Sādhu , bhante, pabbājetha na’’nti. Thero taṃ vihāraṃ netvā tacapañcakakammaṭṭhānaṃ datvā pabbājento ‘‘sīvali, na tuyhaṃ aññena ovādena kammaṃ atthi, tayā satta vassāni anubhūtadukkhameva paccavekkhāhī’’ti. ‘‘Bhante, pabbājanameva tumhākaṃ bhāro, yaṃ pana mayā kātuṃ sakkā, tamahaṃ jānissāmī’’ti. So pana paṭhamakesavaṭṭiyā ohāraṇakkhaṇeyeva sotāpattiphale patiṭṭhāsi, dutiyāya ohāraṇakkhaṇe sakadāgāmiphale, tatiyāya anāgāmiphale sabbesaṃyeva pana kesānaṃ oropanañca arahattasacchikiriyā ca apacchā apurimā ahosi. Tassa pabbajitadivasato paṭṭhāya bhikkhusaṅghassa cattāro paccayā yāvaticchakaṃ uppajjanti. Evaṃ ettha vatthu samuṭṭhitaṃ.
长老继而谓之：「汝既经历此苦，何不出家乎？」童子答曰：「若得出家，愿从师命。」见童子与长老共谈，长老问曰：「汝子与你共论何事？」「以自身所受胎中苦苦为题，彼言当从你们处受教出家。」童子言：「善哉，应当出家。」长老领其到方所，行五事仪轨予以出家。长老语曰：「比库尼西瓦莉，汝非他人教诲所能行，七载所受胎苦当循自观。」「长老，我自当承担出家重任，唯一能为所学乃此也。」此童依第一修道地首获初果于祷告经堂；第二修道地得斯陀含果；第三修道地获无学果；完全断除漏尽涅槃真实现证。自出家日起，四缘共生于比库僧团，为随七缘起生起之事。斯乃因缘所起事。
Aparabhāge satthā sāvatthiṃ agamāsi. Thero satthāraṃ abhivādetvā, ‘‘bhante, mayhaṃ puññaṃ vīmaṃsissāmi, pañca me bhikkhusatāni dethā’’ti āha. ‘‘Gaṇha sīvalī’’ti. So pañcasate bhikkhū gahetvā himavantābhimukhaṃ gacchanto aṭavimaggaṃ gacchati, tassa paṭhamaṃ diṭṭhanigrodhe adhivatthā devatā sattadivasāni dānaṃ adāsi. Iti so –
后世尊至沙瓦提，长老礼敬师言：「世尊，愿于我功德为鉴，赐我五比库戒。」佛言：「受戒罢，西瓦莉。」长老受五戒后，与五百比库携行，向喜马拉雅山林进发。至一榕树下，供养天众七日。尔后如是行之——
‘‘Nigrodhaṃ paṭhamaṃ passi, dutiyaṃ paṇḍavapabbataṃ;
『第一看这那树，第二看帕纳达山，』
Tatiyaṃ aciravatiyaṃ, catutthaṃ varasāgaraṃ.
『第三观速流河，第四观萝莎海，』
‘‘Pañcamaṃ himavantaṃ so, chaṭṭhaṃ chaddantupāgami;
『第五观喜马山，第六东来象，』
Sattamaṃ gandhamādanaṃ, aṭṭhamaṃ atha revata’’nti.
『第七观香山，第八观雷瓦塔。』
Sabbaṭṭhānesu satta satta divasāneva dānaṃ adaṃsu. Gandhamādanapabbate pana nāgadattadevarājā nāma sattasu divasesu ekadivase khīrapiṇḍapātaṃ adāsi, ekadivase sappipiṇḍapātaṃ. Bhikkhusaṅgho āha – ‘‘imassa devarañño neva dhenuyo duyhamānā paññāyanti, na dadhinimmathanaṃ , kuto te devarāja idaṃ uppajjatī’’ti. ‘‘Bhante kassapadasabalassa kāle khīrasalākabhattadānassetaṃ phala’’nti devarājā āha. Aparabhāge satthā khadiravaniyarevatassa paccuggamanaṃ aṭṭhuppattiṃ katvā theraṃ attano sāsane lābhaggayasaggappattānaṃ aggaṭṭhāne ṭhapesi.
他们在各处七七日子恭敬布施。在香山，天王阿那伽达塔于七天中，有一天布施牛奶一碗，有一天布施蜂蜜一碗。僧团说：“此天王母牛虽养育众多，不能驯养牛犊，更何况天王何以生此因缘？”天王回答：“这是咖萨巴尊者时代布施牛奶膏所结善果。”后来佛陀返往卡蒂瓦林伽，确立并置于顶点，尊者成为自己教法的首要保障。
Evaṃ lābhaggayasaggappattassa pana imassa therassa arahattappattiṃ ekacce ācariyā evaṃ vadanti – ‘‘heṭṭhā vuttanayena dhammasenāpatinā ovāde dinne yaṃ mayā kātuṃ sakkā, tamahaṃ jānissāmīti pabbajitvā vipassanākammaṭṭhānaṃ gahetvā taṃ divasaṃyeva aññataraṃ vivittaṃ kuṭikaṃ disvā taṃ pavisitvā mātukucchismiṃ satta vassāni attanā anubhūtaṃ dukkhaṃ anussaritvā tadanusārena atītānāgate tassa avekkhantassa ādittā viya tayo bhavā upaṭṭhahiṃsu. Ñāṇassa paripākaṃ gatattā vipassanāvīthiṃ otari, tāvadeva maggappaṭipāṭiyā sabbepi āsave khepento arahattaṃ pāpuṇī’’ti. Ubhayathāpi therassa arahattappattiyeva pakāsitā. Thero pana pabhinnapaṭisambhido chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.12.31-39) –
如此确立的善缘善报中，尊者成阿拉汉果，有些老师如此说：“下此经咒由法军首领训诲，我得学法当天，入出寂静之处隐居修习，久居母腹似七年，忆起自受之苦，依此追想过去未来，受火焰之苦三世，有三世护持。由智慧成熟，完成观行，藉行道灭除一切烦恼而得阿拉汉果。”尊者两方面皆显示成阿拉汉，尊者身证净明，通达六通。故在阿帕陀经载有此事（阿帕经：尊者卷1.12.31-39）。
‘‘Varuṇo nāma nāmena, devarājā ahaṃ tadā;
「有一位名为伐楼那的天王，彼时我即为天帝。」
Upaṭṭhahesiṃ sambuddhaṃ, sayoggabalavāhano.
「我恭敬守护那正遍知者，即担负其依止之大任。」
‘‘Nibbute lokanāthamhi, atthadassīnaruttame;
「在涅槃中为世尊，最上正见之体现，观察真实之法。」
Tūriyaṃ sabbamādāya, agamaṃ bodhimuttamaṃ.
「放弃一切诸法，证得至高菩提果位。」
‘‘Vāditena ca naccena, sammatāḷasamāhito;
「以歌唱妙音及舞蹈，心聚正法庄严欢喜。」
Sammukhā viya sambuddhaṃ, upaṭṭhiṃ bodhimuttamaṃ.
「宛如亲近正遍知者，恭敬守护那至高觉悟。」
‘‘Upaṭṭhahitvā taṃ bodhiṃ, dharaṇīruhapādapaṃ;
我端坐于那觉悟地，屹立于大地之根基上，
Pallaṅkaṃ ābhujitvāna, tattha kālaṅkato ahaṃ.
坐卧于床榻之间，时光流逝，我独自清净。
‘‘Sakakammābhiraddhohaṃ, pasanno bodhimuttame;
我心清静无染，安住于至高觉境；
Tena cittappasādena, nimmānaṃ upapajjahaṃ.
凭此内心的欢悦安稳，由此而现化身。
‘‘Saṭṭhitūriyasahassāni, parivārenti maṃ sadā;
六千威力之气息，时时环绕护我，
Manussesu ca devesu, vattamānaṃ bhavābhave.
在人间与诸天众中，我在生死轮回中而运行。
‘‘Tividhaggī nibbutā mayhaṃ, bhavā sabbe samūhatā;
我已于三种涅槃境界中止息，所有世间生死皆归灭除；
Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.
我持此最后身躯，奉承正自觉者之教法。
‘‘Subāhū nāma nāmena, catuttiṃsāsu khattiyā;
名为苏跋胡者，属于四十三族的士族，
Sattaratanasampannā, pañcakappasate ito.
具足七宝财富，距离五劫（佛法计时单位）以前。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我已断灭烦恼……于是完成佛陀教法之业。
Arahattaṃ pana patvā vimuttisukhapaṭisaṃvedanena pītivegena udānento ‘‘te me ijjhiṃsu saṅkappā’’ti gāthaṃ abhāsi.
彼具足阿拉汉果，因体验解脱之乐，心意欢喜，高声赞曰：“诸念计谋皆已远离我。”
§60
60. Tattha te me ijjhiṃsu saṅkappā, yadattho pāvisiṃ kuṭiṃ, vijjāvimuttiṃ paccesanti ye pubbe mayā kāmasaṅkappādīnaṃ samucchedakarā nekkhammasaṅkappādayo abhipatthitāyeva ‘‘kadā nu khvāhaṃ tadāyatanaṃ upasampajja viharissāmi, yadariyā etarahi upasampajja viharantī’’ti, vimuttādhippāyasaññitā vimuttiṃ uddissa saṅkappā manorathā abhiṇhaso appamattā yadattho yaṃpayojano yesaṃ nipphādanatthaṃ kuṭiṃ suññāgāraṃ vipassituṃ pāvisiṃ tisso vijjā phalavimuttiñca paccesanto, gavesanto te me ijjhiṃsu te sabbeva idāni mayhaṃ ijjhiṃsu samijjhiṃsu, nipphannakusalasaṅkappo paripuṇṇamanoratho jātoti attho. Tesaṃ samiddhabhāvaṃ dassetuṃ ‘‘mānānusayamujjaha’’nti vuttaṃ. Yasmā mānānusayamujjahaṃ pajahiṃ samucchindiṃ, tasmā te me saṅkappā ijjhiṃsūti yojanā. Mānānusaye hi pahīne appahīno nāma anusayo natthi, arahattañca adhigatameva hotīti mānānusayappahānaṃ yathāvuttasaṅkappasamiddhiyā kāraṇaṃ katvā vuttaṃ.
60. 彼时，他们对我起了愿念，念及将入庙舍，探求智慧解脱。那些过去由我断除欲念的，是断除欲念的出离心起者，正是为了达到所谓“我何时将亲入此处安住，知道如今入彼安住者正在修持”而起的念愿。此念愿以解脱为目标，具清净愿望，专注不懈，深切求取，欲得破除烦恼、进入空寂的安住处，修观三种智慧果位而获解脱。正因如此，他们对我起了愿念。此愿念今已成实，为我所起，是成熟善愿，心愿圆满之义。为显此愿成熟之相，有言“应当断除自高自大之心”。由此知，当断除此自高自大，若断则断尽，否则不除，此造也。证得阿拉汉者，亦当如是。所以说断除自高自大，是如实愿念成熟的因缘，此义已述。
Sīvalittheragāthāvaṇṇanā niṭṭhitā. · 西瓦离长老偈注释终了。
Chaṭṭhavaggavaṇṇanā niṭṭhitā. · 第六品注释终了。
7. Sattamavaggo
7. 第七品
1. Vappattheragāthāvaṇṇanā一、瓦巴长老偈注释
Passatipassoti āyasmato vappattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā viññutaṃ patto ‘‘asuko ca asuko ca thero satthu paṭhamaṃ dhammapaṭiggāhakā ahesu’’nti thomanaṃ sutvā bhagavantaṃ upasaṅkamitvā patthanaṃ paṭṭhapesi – ‘‘ahampi bhagavā anāgate tādisassa sammāsambuddhassa paṭhamaṃ dhammapaṭiggāhakānaṃ aññataro bhaveyya’’nti, satthu santike saraṇagamanañca pavedesi. So yāvajīvaṃ puññāni katvā tato cuto devamanussesuyeva saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ vāseṭṭhassa nāma brāhmaṇassa putto hutvā nibbatti, vappotissa nāmaṃ ahosi. So asitena isinā ‘‘siddhatthakumāro sabbaññū bhavissatī’’ti byākato koṇḍaññappamukhehi brāhmaṇaputtehi saddhiṃ gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā ‘‘tasmiṃ sabbaññutaṃ patte tassa santike dhammaṃ sutvā amataṃ pāpuṇissāmī’’ti uruvelāyaṃ viharantaṃ mahāsattaṃ chabbassāni padhānaṃ padahantaṃ upaṭṭhahitvā oḷārikāhāraparibhogena nibbijjitvā isipatanaṃ gato. Abhisambujjhitvā satthārā sattasattāhāni vītināmetvā isipatanaṃ gantvā dhammacakke pavattite pāṭipadadivase sotāpattiphale patiṭṭhito pañcamiyaṃ pakkhassa aññāsikoṇḍaññādīhi saddhiṃ arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.20-30) –
《看修法通》为长老瓦巴颂唱的诗句。其起由为何？传说他曾居住于莲华师世尊时期的鸿鹤城一有姓之家，得道通达，证悟道果，知晓“此长老为师所第一入受佛法者”。闻此殊胜事迹，遂前往世尊所，启请授法，表示“我愿今后成为那般正觉者第一入受法者之同类”，并诵说往见师者路线。之后累生积功德，转世为婆罗门家族旷野村落一子，名为瓦帕特。此人有位师长曾称其“悉达多少年将成究竟智慧者”。师长与婆罗门弟子共居舍，弃家修苦行，诃利河边居住。若干年间精勤苦修，节食清心，发心独处仙人堕处熟思佛陀之法，静虑不惰，历七七日月。于灵鹫山法轮初转之日，获声闻初果，后与阿那陀等得阿拉汉果。此事迹载于《阿阇世经》第一卷十二章二十至三十节，颂曰：
‘‘Ubhinnaṃ devarājūnaṃ, saṅgāmo samupaṭṭhito;
“两方天帝，战事临近；
Ahosi samupabyūḷho, mahāghoso avattatha.
群峰怒涛，雷声滚滚。”
‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;
“莲华师世尊，重受敬请；
Antalikkhe ṭhito satthā, saṃvejesi mahājanaṃ.
世尊立于空中，感动诸大众。
‘‘Sabbe devā attamanā, nikkhittakavacāvudhā;
众天皆心自信，放下盔甲武器；
Sambuddhaṃ abhivādetvā, ekaggāsiṃsu tāvade.
礼敬觉者之后，专心一意至此。
‘‘Mayhaṃ saṅkappamaññāya, vācāsabhimudīrayi;
由我念及其意，开解众口言语；
Anukampako lokavidū, nibbāpesi mahājanaṃ.
慈悲通达世间，令众生安住寂灭。
‘‘Paduṭṭhacitto manujo, ekapāṇaṃ viheṭhayaṃ;
心有邪念之人，敌对唯此一者；
Tena cittappadosena, apāyaṃ upapajjati.
由此心念言语，堕入恶趣。
‘‘Saṅgāmasīse nāgova, bahū pāṇe viheṭhayaṃ;
『如同巨蟒口中，众多毒物乱飞；
Nibbāpetha sakaṃ cittaṃ, mā haññittho punappunaṃ.
当令自己的心息灭，不要反复自害。』
‘‘Dvinnampi yakkharājūnaṃ, senā sā vimhitā ahu;
『两位魔王的军队因此惊怖不已；
Saraṇañca upāgacchuṃ, lokajeṭṭhaṃ sutādinaṃ.
便前来投靠世间至尊世尊释迦牟尼。』
‘‘Saññāpetvāna janataṃ, padamuddhari cakkhumā;
『具足智慧明眼者，教化大众，宣说真理。』
Pekkhamānova devehi, pakkāmi uttarāmukho.
我像天人那样远望，面向北方前进。
‘‘Paṭhamaṃ saraṇaṃ gacchiṃ, dvipadindassa tādino;
『第一归依许，我将归依那双足尊贵者；
Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.
于成百千劫之中，未曾堕入恶趣不善趣。』
‘‘Mahādundubhināmā ca, soḷasāsuṃ rathesabhā;
『有名为大鼗锣者，具十六辆的灵象车；
Tiṃsakappasahassamhi, rājāno cakkavattino.
三万劫期间，诸转轮圣王。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼曾扰乱于我……所作皆为佛陀教法。』
Arahattaṃ pana patvā attanā paṭiladdhasampattiṃ paccavekkhaṇamukhena satthu guṇamahantataṃ paccavekkhitvā ‘‘īdisaṃ nāma satthāraṃ bāhulikādivādena samudācarimha. Aho puthujjanabhāvo nāma andhakaraṇo acakkhukaraṇo ariyabhāvoyeva cakkhukaraṇo’’ti dassento ‘‘passati passo’’ti gāthaṃ abhāsi.
修成阿拉汉果德者，反观自身所得成就，以此反观世尊广大德慧，说：“此人即是此师，因众多教法而示现于此处。啊，迷惑大众者，实则是无明的黑暗，是失明之因，唯有圣者之眼可说是真正的明眼。”语毕，宣说“见者即真见”偈句。
§61
61. Tattha passati passoti passati sammādiṭṭhiyā dhamme aviparītaṃ jānāti bujjhatīti passo, dassanasampanno ariyo, so passantaṃ aviparītadassāviṃ ‘‘ayaṃ aviparītadassāvī’’ti passati paññācakkhunā dhammādhammaṃ yathāsabhāvato jānāti. Na kevalaṃ passantameva, atha kho apassantañca passati, yo paññācakkhuvirahito dhamme yathāsabhāvato na passati, tampi apassantaṃ puthujjanaṃ ‘‘andho vatāyaṃ bhavaṃ acakkhuko’’ti attano paññācakkhunā passati. Apassanto apassantaṃ, passantañca na passatīti apassanto paññācakkhurahito andhabālo tādisaṃ andhabālaṃ ayaṃ dhammādhammaṃ yathāsabhāvato na passatīti yathā apassantaṃ na passati na jānāti, evaṃ attano paññācakkhunā dhammādhammaṃ yathāsabhāvato passantañca paṇḍitaṃ ‘‘ayaṃ evaṃvidho’’ti na passati na jānāti, tasmā ahampi pubbe dassanarahito sakalaṃ ñeyyaṃ hatthāmalakaṃ viya passantaṃ bhagavantaṃ apassantampi pūraṇādiṃ yathāsabhāvato na passiṃ, idāni pana buddhānubhāvena sampanno ubhayepi yathāsabhāvato passāmīti sevitabbāsevitabbesu attano aviparītapaṭipattiṃ dasseti.
此中“见者即真见”者，谓以正见知法无误，内了达慧，智慧圆满圣者。此圣者观察时，具无误知见，谓“此者即具无误之见者”，以慧眼体认法理事实。非唯见者而已，亦见不见者。若无慧眼，无法照见法实，彼亦实视己为无明之盲人。视其“不见者”，即迷惑夫子，彼盲愚不见法理正相，无法领悟法理究竟，犹如不见者不见，无法知晓。自慧眼之见，知法理实相，且见且明，谓“此此是智慧者”，不见者则不能见知，故我先前亦不能见全体之法，如捉树叶般难断之法，虽见慧光应照世界圣者，然无慧眼时不见。今获佛力加持，得以双重正见，依正理行，应如是现前示现内无误之行。
Vappattheragāthāvaṇṇanā niṭṭhitā. · 瓦巴长老偈注释终了。
2. Vajjiputtattheragāthāvaṇṇanā二、跋耆子长老偈注释
Ekakāmayaṃ araññeti āyasmato vajjiputtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ vipassiṃ bhagavantaṃ disvā pasannamānaso nāgapupphakesarehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde amaccakule nibbatti, vajjiputtotissa nāmaṃ ahosi. So bhagavato vesāligamane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā katapubbakicco kammaṭṭhānaṃ gahetvā vesāliyā avidūre aññatarasmiṃ vanasaṇḍe viharati. Tena ca samayena vesāliyaṃ ussavo ahosi. Tattha tattha naccagītavāditaṃ pavattati, mahājano haṭṭhatuṭṭho ussavasampattiṃ paccanubhoti, taṃ sutvā so bhikkhu ayoniso ummujjanto vivekaṃ vajjamāno kammaṭṭhānaṃ vissajjetvā attano anabhiratiṃ pakāsento –
〔关于独愿隐林之赞歌，出自长老瓦揵·菩提多罗长老〕其兴起因缘：此亦古佛所为于各世中，针对生起法作出明辨引导者。转述：于十百劫中，智者毗婆尸佛时，于族群家中身生得果断脱。得见毗婆尸佛一日，其心欢悦，用龙花头冠作礼敬。因此前功德，众天与人间轮回，生于无佛相承世间，得名瓦揵·菩提多罗。缘见世尊于拘尸离城，闻佛恩德，深生信心，出家修行，承担先前所作业因及禅修功课，现于距拘尸离不远某林中安住。那时拘尸离盛行节会，处处唱歌跳舞，诸多宾客集会。听闻后，此比库不合时宜地愤恨烦躁，弃舍禅修功课，显露内心不安宁——
‘‘Ekakā mayaṃ araññe viharāma, apaviddhaṃva vanasmiṃ dārukaṃ;
“吾等独愿于密林中安住，若有扰乱林中者，当如何是好？
Etādisikāya rattiyā, ko su nāma amhehi pāpiyo’’ti. – gāthamāha;
于此不净之夜，何人敢以恶行侵扰我等？”——如此说偈；
Taṃ sutvā vanasaṇḍe adhivatthā devatā taṃ bhikkhuṃ anukampamānā ‘‘yadipi, tvaṃ bhikkhu, araññavāsaṃ hīḷento vadasi, vivekakāmā pana viddasuno taṃ bahu maññantiyevā’’ti imamatthaṃ dassentī –
闻此言，树林天神慈愍此比库，示意说：“诚然，比库，虽你言隐林生活淡漠颓废，然渴望寂静之心众人多有此观念。”此意旨在表明。
‘‘Ekako tvaṃ araññe viharasi, apaviddhaṃva vanasmiṃ dārukaṃ;
『你独自一人在森林中修行，如同在树林中枯萎的枯木；』
Tassa te bahukā pihayanti, nerayikā viya saggagāmina’’nti. –
『许多魔鬼因而附缠你，犹如堕入地狱的众生却仍向天界往生一样。』
Gāthaṃ vatvā, ‘‘kathañhi nāma tvaṃ, bhikkhu, niyyānike sammāsambuddhassa sāsane pabbajitvā aniyyānikaṃ vitakkaṃ vitakkessasī’’ti santajjentī saṃvejesi . Evaṃ so bhikkhu tāya devatāya saṃvejito kasābhihato viya bhadro assājānīyo vipassanāvīthiṃ otaritvā nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.11.62-66) –
诵完偈语后，『比库啊，既然你出家于正觉者之教法，应当断除不相应的念头』，他心怀忧惧。因而那位比库被天神感召，仿佛驾驭骏马般，迅速扫除妨碍正见之邪途，迅速增长了观根，最终得至阿拉汉果。依《果德玛长老传》（Apadāna 经卷第一，第十一章62-66偈）中如是述说：
‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, sataraṃsiṃva bhāṇumaṃ;
『金色辉煌的正觉者，宛如七十臂壮士；』
Obhāsentaṃ disā sabbā, uḷurājaṃva pūritaṃ.
『其光耀遍诸方位，充满世界犹如山王；』
‘‘Purakkhataṃ sāvakehi, sāgareheva medaniṃ;
『先先辈辈弟子众，如海中群岛般坚固；』
Nāgaṃ paggayha reṇūhi, vipassissābhiropayiṃ.
牵引着龙，撒播种子，怀着正观的心意。
‘‘Ekanavutito kappe, yaṃ reṇumabhiropayiṃ;
『一千零一劫以前，我曾撒播种子，
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
不知遭恶趣，但因供养佛陀而得此功德。』
‘‘Paṇṇatālīsito kappe, reṇu nāmāsi khattiyo;
『五百四十劫以后，有一位名为种子的士族，
Sattaratanasampanno, cakkavattī mahabbalo.
拥有七宝，身为大力的执政王，
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
诸烦恼已被我断除……如是极乐，是因承行佛陀教法。』
Arahattaṃ pana patvā ‘‘ayaṃ me arahattappattiyā aṅkuso jāto’’ti attano devatāya ca vuttanayaṃ saṃkaḍḍhitvā –
证得阿拉汉果后，他心中念诵：『此乃我阿拉汉果得之钩索已生』，继而向其所属护法神明述说此意，意念凝聚如下──
§62
62.
‘‘Ekakā mayaṃ araññe viharāma, apaviddhaṃva vanasmiṃ dārukaṃ;
『我们单独结集于森林之中，如同被毁坏的树木，
Tassa me bahukā pihayanti, nerayikā viya saggagāmina’’nti. –
于其中，诸多者如同断狱之人般阻碍我等』。
Gāthaṃ abhāsi.
于是吟诵此偈：
Tassattho – anapekkhabhāvena vane chaḍḍitadārukkhaṇḍaṃ viya yadipi mayaṃ ekakā ekākino asahāyā imasmiṃ araññe viharāma, evaṃ viharato pana tassa me bahukā pihayanti maṃ bahū atthakāmarūpā kulaputtā abhipatthenti, ‘‘aho vatassa mayampi vajjiputtatthero viya gharabandhanaṃ pahāya araññe vihareyyāmā’’ti. Yathā kiṃ? Nerayikā viya saggagāminaṃ, yathā nāma nerayikā attano pāpakammena niraye nibbattasattā saggagāmīnaṃ saggūpagāmīnaṃ pihayanti – ‘‘aho vata mayampi nirayadukkhaṃ pahāya saggasukhaṃ paccanubhaveyyāmā’’ti evaṃsampadamidanti attho. Ettha ca attani garubahuvacanappayogassa icchitabbattā ‘‘ekakā mayaṃ viharāmā’’ti puna tassa atthassa ekattaṃ sandhāya ‘‘tassa me’’ti ekavacanappayogo kato. ‘‘Tassa me’’, ‘‘saggagāmina’’nti ca ubhayampi ‘pihayantī’ti padaṃ apekkhitvā upayogatthe sampadānaniddeso daṭṭhabbo. Taṃ abhipatthentīti ca tādise araññavāsādiguṇe abhipatthentā nāma hontīti katvā vuttaṃ. Tassa meti vā tassa mama santike guṇeti adhippāyo.
由此作证——虽无所依，我们在森林中所居之处若枯树枝丛，孤单无援独自逗留于此森林里。然住此间者众多，诸多众生及有欲望之族子向我靠近，言说：『啊！佛教中如你这般弃除家结，应当于森林长住，如同长求地狱者，亦长求天界者。』于何故呢？如同那些陷于地狱者，因其恶业而生于地狱，诸求往地狱者者则求往天界，他方诸往天界者则被地狱中复往天界者所侵扰，彼等即曰：『啊！我亦应弃此地狱痛苦，转而得受天界安乐』，如是理趣循环。此语中，当观其修辞体，于『我们单独结集』一语，为应合该义，故以单数『我』字勉强搭配，以符合前述意指『他之』。诸『他之，我之』及『行往天界者』语句，乃因指向『阻碍』一词之用法，于语法及义理上皆得成立。此意即为隐指林居之特性，故著述为此。而『他之』既指其本人，亦指其护法之意。
Vajjiputtattheragāthāvaṇṇanā niṭṭhitā. · 跋耆子长老偈注释终了。
3. Pakkhattheragāthāvaṇṇanā三、巴卡长老偈释
Cutāpatantīti āyasmato pakkhattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto ito ekanavute kappe yakkhasenāpati hutvā vipassiṃ bhagavantaṃ disvā pasannamānaso dibbavatthena pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sakkesu devadahanigame sākiyarājakule nibbatti, ‘‘sammodakumāro’’tissa nāmaṃ ahosi. Athassa daharakāle vātarogena pādā na vahiṃsu. So katipayaṃ kālaṃ pīṭhasappī viya vicari. Tenassa pakkhoti samaññā jātā. Pacchā arogakālepi tatheva naṃ sañjānanti, so bhagavato ñātisamāgame pāṭihāriyaṃ disvā paṭiladdhasaddho pabbajitvā katapubbakicco kammaṭṭhānaṃ gahetvā araññe viharati. Athekadivasaṃ gāmaṃ piṇḍāya pavisituṃ gacchanto antarāmagge aññatarasmiṃ rukkhamūle nisīdi. Tasmiñca samaye aññataro kulalo maṃsapesiṃ ādāya ākāsena gacchati, taṃ bahū kulalā anupatitvā pātesuṃ. Pātitaṃ maṃsapesiṃ eko kulalo aggahesi. Taṃ añño acchinditvā gaṇhi, taṃ disvā thero ‘‘yathāyaṃ maṃsapesi, evaṃ kāmā nāma bahusādhāraṇā bahudukkhā bahupāyāsā’’ti – kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ paccavekkhitvā vipassanaṃ paṭṭhapetvā ‘‘anicca’’ntiādinā manasikaronto piṇḍāya caritvā katabhattakicco divāṭṭhāne nisīditvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.1-10) –
『渐成倒影』此偈出自具寿长老之侧室。其起因为何？此长老于前佛时代皆有修习，造诸善业。历经九百余劫，曾为夜叉首领，感于佛陀毗婆尸世尊现前，心情欢悦，恭敬供养，随佛转世于天、人间。彼时出生于舍卫国王族，名曰『善乐童子』。少时因风疾，双足无力，长时间如同跪坐轮椅般行走。故得名释义为『翼』。其后病愈之时，众生未识其身份。于佛族亲友聚会中，显示神通异能，受佛宣说后坚定信心，出家修行，承传先行功课，于丛林中修习。某日为行乞入村，于树林间坐于树根之下。此时一农夫运肉骨，空中飘落，众农夫不觉，自取落骨。其中一农夫为拾得而聚集他人。见此情景，长老即观如是肉体欲乐多为苦难及致生死轮回之缘由，故依禅观修习，念『无常』等义，专注行乞生计，晚间久坐而增进禅定，终证得阿拉汉果。此事见于《阿阇黎传记录》(apa. thera 1.12.1-10)中记载。
‘‘Vipassī nāma bhagavā, lokajeṭṭho narāsabho;
『毗婆尸』者，世尊之名也，乃世间至尊、诸人之尊，正如雄牛领群众般为尊者。
Aṭṭhasaṭṭhisahassehi, pāvisi bandhumaṃ tadā.
当时，世尊与八万六千众弟子同住。
‘‘Nagarā abhinikkhamma, agamaṃ dīpacetiyaṃ;
世尊出城至南方灯塔，
Addasaṃ virajaṃ buddhaṃ, āhutīnaṃ paṭiggahaṃ.
见彼清净无染之如来，主持众请，乐于受持。
‘‘Cullāsītisahassāni, yakkhā mayhaṃ upantike;
有十八千夜叉，于吾身边环绕，
Upaṭṭhahanti sakkaccaṃ, indaṃva tidasā gaṇā.
宛如骑兵护卫，世尊独坐，其众如同天空印多罗神兵。
‘‘Bhavanā abhinikkhamma, dussaṃ paggayhahaṃ tadā;
「修习禅定者离开居处，当时来到山林严密处；
Sirasā abhivādesiṃ, tañcādāsiṃ mahesino.
以头部恭敬顶礼，向伟大神圣庄严者致敬。」
‘‘Aho buddho aho dhammo, aho no satthu sampadā;
「阿，佛陀！阿，法！阿，善知识的成就！
Buddhassa ānubhāvena, vasudhāyaṃ pakampatha.
依止佛陀的加被护念，震动了整个大地。」
‘‘Tañca acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;
「见此殊胜不可思议的境相，毛骨悚然身心惊异；
Buddhe cittaṃ pasādemi, dvipadindamhi tādine.
我意乐悦于佛，心于双足尊者诚心安住。」
‘‘Sohaṃ cittaṃ pasādetvā, dussaṃ datvāna satthuno;
『我』心中安乐，已布施于世尊，
Saraṇañca upāgacchiṃ, sāmacco saparijjano.
得至彼依止，心宁和且无忧。
‘‘Ekanavutito kappe, yaṃ kammamakariṃ tadā;
『于一千代昔时』行此业，
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
不识恶趣苦，此佛礼敬果如此。
‘‘Ito pannarase kappe, soḷasāsuṃ suvāhanā;
『此后十五代』轿马俱佳，
Sattaratanasampanno, cakkavattī mahabbalā.
具七宝丰满，成为大力世主。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
云何谓「烦恼已熄灭者乃我所成……如是，于世尊教法中所作」？
Arahattaṃ pana patvā yadeva saṃvegavatthuṃ aṅkusaṃ katvā vipassanaṃ vaḍḍhetvā aññā adhigatā, tassa saṃkittanamukhena aññaṃ byākaronto ‘‘cutā patantī’’ti gāthaṃ abhāsi.
然于证得阿拉汉果后，若以强烈决心作坚定鞭策，增长内观，得他智慧者，彼以此标志告他人时，便诵曰：「断灭已降落」的偈语。
§63
63. Tattha cutāti bhaṭṭhā. Patantīti anupatanti. Patitāti cavanavasena bhūmiyaṃ patitā, ākāse vā sampatanavasena patitā. Giddhāti gedhaṃ āpannā . Punarāgatāti punadeva upagatā. Ca-saddo sabbattha yojetabbo. Idaṃ vuttaṃ hoti – patanti anupatanti ca idha kulalā, itarassa mukhato cutā ca maṃsapesi, cutā pana sā bhūmiyaṃ patitā ca, giddhā gedhaṃ āpannā sabbeva kulalā punarāgatā. Yathā cime kulalā, evaṃ saṃsāre paribbhamantā sattā ye kusaladhammato cutā, te patanti nirayādīsu, evaṃ patitā ca, sampattibhave ṭhitā tattha kāmasukhānuyogavasena kāmabhave rūpārūpabhavesu ca bhavanikantivasena giddhā ca punarāgatā bhavato aparimuttattā tena tena bhavagāminā kammena taṃ taṃ bhavasaññitaṃ dukkhaṃ āgatā eva, evaṃbhūtā ime sattā. Mayā pana kataṃ kiccaṃ pariññādibhedaṃ soḷasavidhampi kiccaṃ kataṃ, na dāni taṃ kātabbaṃ atthi. Rataṃ rammaṃ ramitabbaṃ ariyehi sabbasaṅkhatavinissaṭaṃ nibbānaṃ rataṃ abhirataṃ rammaṃ. Tena ca sukhenanvāgataṃ sukhaṃ phalasamāpattisukhena anuāgataṃ upagataṃ accantasukhaṃ nibbānaṃ, sukhena vā sukhāpaṭipadābhūtena vipassanāsukhena maggasukhena ca anvāgataṃ phalasukhaṃ nibbānasukhañcāti attho veditabbo.
63. 此偈中「断灭」为动词，意指断绝；「降落」意谓依顺而落。又「降落」即形容已随风或空中飘落；「秃鹫」有抢夺的意涵，指夺取。复「再来」是指再次到来。字声「ca」须普遍连结。此说谓：降落指依顺地降伏于此家族；他说面前断灭断绝肉体筋骨；断灭者实为降伏于地；秃鹫象征掠夺者；所有家族皆是秃鹫，再来者也。正如此等家族，众生在轮回中遍行，走向诸善法的断灭者，彼等如被降伏于地，业力未尽而复来于界域，有欲乐趣随伴，也有色无色界的肃静依止者；秃鹫般的掠夺者重返出生，因各自不同的业因，受苦果报，故如此众生。吾所作业已全知分类，共计十六类，并已完成；今不复当再作也。贤圣应舍一切缠累，依止涅槃，无上清净安乐涅槃。涅槃者，即由此极乐及果实成就之乐所随顺，随入极乐涅槃；或安住于欢喜之乐止观，或入正定禅那而获利益之乐，皆当知为涅槃之乐义。
Pakkhattheragāthāvaṇṇanā niṭṭhitā. · 巴卡长老偈释毕。
4. Vimalakoṇḍaññattheragāthāvaṇṇanā四、维玛喇贡达尼亚长老偈释
Dumavhayāya uppannoti vimalakoṇḍaññattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle vibhavasampanne kule nibbattitvā viññutaṃ patto ekadivasaṃ vipassiṃ bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ disvā pasannamānaso catūhi suvaṇṇapupphehi pūjesi. Bhagavā tassa pasādasaṃvaḍḍhanatthaṃ tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi, yathā suvaṇṇābhā sakalaṃ taṃ padesaṃ ottharati. Taṃ disvā bhiyyosomattāya pasannamānaso hutvā bhagavantaṃ vanditvā taṃ nimittaṃ gahetvā attano gehaṃ gantvā buddhārammaṇaṃ pītiṃ avijahanto kenaci rogena kālaṃ katvā tusitesu upapanno aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājānaṃ bimbisāraṃ paṭicca ambapāliyā kucchimhi paṭisandhiṃ gaṇhi. Rājā hi bimbisāro taruṇakāle ambapāliyā rūpasampattiṃ sutvā sañjātābhilāso katipayamanussaparivāro aññātakavesena vesāliṃ gantvā ekarattiṃ tāya saṃvāsaṃ kappesi. Tadā ayaṃ tassā kucchimhi paṭisandhiṃ aggahesi. Sā ca gabbhassa patiṭṭhitabhāvaṃ tassa ārocesi. Rājāpi attānaṃ jānāpetvā dātabbayuttakaṃ datvā pakkāmi. Sā gabbhassa paripākamanvāya puttaṃ vijāyi, ‘‘vimalo’’tissa nāmaṃ ahosi, pacchā vimalakoṇḍaññoti paññāyittha. So vayappatto bhagavato vesāligamane buddhānubhāvaṃ disvā pasannamānaso pabbajitvā katapubbakicco vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.40-48) –
此偈乃净聪长老所作。问其起因：此亦昔日诸佛所作功德因缘，于彼处世转变时，诞于具大财富之家，明达智慧，达一天寿，曾一日见遇尊者毗婆尸佛，乃由具大众所环绕，闻佛宣说法义，欢喜丰满，举以四金花供养。世尊为增其欢喜，施展神足，令金光遍照四周。见此光明，净聪心更安稳欢悦，顶礼佛陀，受佛符号，回到家中，虽患病亦不动摇，在须弥山中，作诸功德，转生天人之间，因缘缘起，以彼资粮，在此佛出世时，于阿摩婆梨村结缘。宾比萨罗王年少时，闻阿摩婆梨美貌及财富，生强烈希求，少数侍从陌生服饰往韦萨离往住一夜。遂在该地与其结缘，会合。王于该村巅峰处兴起因缘。王识自我，施大赠与，便起行。胎中渐成，名曰 „净聪‟，又称「净聪崇智者」。及老至佛于韦萨离降临，见佛神变，心欢喜，出家依前行，设立内观修行，不久证得阿拉汉果。此义载于《阿巴丹经》一段。
‘‘Vipassī nāma bhagavā, lokajeṭṭho narāsabho;
「毗婆尸世尊名号，世间至尊，众生之牛首；
Nisinno janakāyassa, desesi amataṃ padaṃ.
坐于迦叶城，宣说不死妙果。」
‘‘Tassāhaṃ dhammaṃ sutvāna, dvipadinnassa tādino;
『我』听闻那法，正如两足行者般憎恶此法；
Soṇṇapupphāni cattāri, buddhassa abhiropayiṃ.
献四朵金色花朵，供养于佛。
‘‘Suvaṇṇacchadanaṃ āsi, yāvatā parisā tadā;
金色伞盖曾有，直到当时的僧众；
Buddhābhā ca suvaṇṇābhā, āloko vipulo ahu.
佛光亦呈金色，明朗广大光辉。
‘‘Udaggacitto sumano, vedajāto katañjalī;
内心高昂欢悦，恭敬合掌而生感受；
Vittisañjanano tesaṃ, diṭṭhadhammasukhāvaho.
生起其财物呵护心，显现他们所见法的安乐。
‘‘Āyācitvāna sambuddhaṃ, vanditvāna ca subbataṃ;
以乞求礼敬圆觉者，以顶礼恭敬为善事；
Pāmojjaṃ janayitvāna, sakaṃ bhavanupāgamiṃ.
由此生起欢喜，诚心归依诸佛之所。
‘‘Bhavane upaviṭṭhohaṃ, buddhaseṭṭhaṃ anussariṃ;
我曾临近居住佛陀所，常忆念佛为至尊；
Tena cittappasādena, tusitaṃ upapajjahaṃ.
依此心灵欢喜安乐，转生于忉利天上。
‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;
这只是一百劫中，我所供养的一朵花；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
由此佛供养功德，我不堕落三恶道。
‘‘Soḷasāsiṃsu rājāno, nemisammatanāmakā;
「有十六位国王，名为念毗萨摩坛；
Tetālīse ito kappe, cakkavattī mahabbalā.
在此之前第十三个劫中，乃大威力的转轮圣王。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「我因烦恼所染……作如是说：此乃佛陀教法所造。」
Arahattaṃ pana patvā aññāpadesena aññaṃ byākaronto ‘‘dumavhayāyā’’ti gāthaṃ abhāsi.
已得阿拉汉果，且以另一表达方式说明，作诗曰『毒马之死』。
§64
64. Tattha dumavhayāyāti dumena ambena avhātabbāya, ambapāliyāti attho. Ādhāre cetaṃ bhummavacanaṃ. Uppannoti tassā kucchiyaṃ uppanno uppajjamāno ca. Jāto paṇḍaraketunāti dhavalavatthadhajattā ‘‘paṇḍaraketū’’ti paññātena bimbisāraraññā hetubhūtena jāto, taṃ paṭicca nibbattoti attho. Uppannoti vā paṭhamābhinibbattidassanaṃ. Tato hi jātoti abhijātidassanaṃ. Vijāyanakālato paṭṭhāya hi loke jātavohāro. Ettha ca ‘‘dumavhayāya uppanno’’ti iminā attukkaṃsanabhāvaṃ apaneti, anekapatiputtānampi visesādhigamasambhavañca dīpeti. ‘‘Jāto paṇḍaraketunā’’ti iminā viññātapitikadassanena paravambhanaṃ apaneti. Ketuhāti mānappahāyī. Māno hi uṇṇatilakkhaṇattā ketu viyāti ketu. Tathā hi so ‘‘ketukamyatāpaccupaṭṭhāno’’ti vuccati. Ketunāyevāti paññāya eva. Paññā hi anavajjadhammesu accuggataṭṭhena mārasenappamaddanena pubbaṅgamaṭṭhena ca ariyānaṃ dhajā nāma. Tenāha ‘‘dhammo hi isinaṃ dhajo’’ti (saṃ. ni. 2.241; a. ni. 4.48; jā. 2.21.494). Mahāketuṃ padhaṃsayīti mahāvisayatāya mahantā, seyyamānajātimānādibhedato bahavo ca mānappakārā, itare ca kilesadhammā samussitaṭṭhena ketu etassāti mahāketu māro pāpimā. Taṃ balavidhamanavisayātikkamanavasena abhibhavi nibbisevanaṃ akāsīti. ‘‘Mahāketuṃ padhaṃsayī’’ti attānaṃ paraṃ viya dassento aññāpadesena arahattaṃ byākāsi.
此处『毒马之死』意指以毒液为害，此『毒液』乃阿姆巴的巴利语称谓。词根『ādhāra』于此作『地』之义。『uppanno』即「其脊背生起，发生，产生」之意。『Jāto paṇḍaraketunā』指生起白色旗帜的他，『paṇḍaraketū』即«白色旗帜»之称，此乃因明了玛哈比姆比萨拉顿之由而生。『taṃ paṭicca nibbatti』意为基于某因而生起。『Uppannoti』为初生起显现之意，『jāto』则为转生之示现。由出生过程观之，世间称此为生之开始。此处乃为『毒马之死』显现其粗暴特性，亦暗示众多众生与多种特异者得果之际。『Jāto paṇḍaraketunā』由此点明借经文示范及深入隐含。『Ketuhāti』意为实已摈弃傲慢。『Māno』因头顶白皮状特点称为旗，即『ketu』，故称为带旗。故其有『ketukamyatāpaccupaṭṭhāno』之称。『Ketunāyevāti』乃智慧之所在，智慧者拥有不可毁坏的德行，前世受魔的折磨，故名为圣者之旗帜。故有言「法为圣者所护旗」(见相关经典引文)。『Mahāketuṃ padhaṃsayī』指其巨大领域，兼顾诸多生死差别，诸种傲慢成其大旗，而诸余为烦恼所成，即魔大旗，于此威力能压伏诸恶，获得灭尽。『Mahāketuṃ padhaṃsayī』意含譬喻世尊表明一切已成阿拉汉之义，诗中用不同的文字来表达。
Vimalakoṇḍaññattheragāthāvaṇṇanā niṭṭhitā. · 维玛喇贡达尼亚长老偈释毕。
5. Ukkhepakatavacchattheragāthāvaṇṇanā五、伍克黑巴咖德瓦差长老偈释
Ukkhepakatavacchassāti āyasmato ukkhepakatavacchattherassa gāthā. Kā uppatti? Sopi kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavute kappe siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthāraṃ uddissa māḷaṃ karontassa pūgassa ekatthambhaṃ alabhantassa thambhaṃ datvā sahāyakiccaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, vacchotissa gottato āgatanāmaṃ. So satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā kosalaraṭṭhe gāmakāvāse vasanto āgatāgatānaṃ bhikkhūnaṃ santike dhammaṃ pariyāpuṇāti. ‘‘Ayaṃ vinayo idaṃ suttantaṃ ayaṃ abhidhammo’’ti pana paricchedaṃ na jānāti. Athekadivasaṃ āyasmantaṃ dhammasenāpatiṃ pucchitvā yathāparicchedaṃ sabbaṃ sallakkhesi. Dhammasaṅgītiyā pubbepi piṭakādisamaññā pariyattisaddhamme vavatthitā eva, yato bhikkhūnaṃ vinayadharādivohāro. So tepiṭakaṃ buddhavacanaṃ uggaṇhanto paripucchanto tattha vutte rūpārūpadhamme sallakkhetvā vipassanaṃ paṭṭhapetvā sammasanto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.2.13-26) –
『ukkhāpakatavacchassāti』即长老乌柯巴卡塔陀长老之诗句。起因为何？他往昔诸佛修持地方，依次显出先天果相，因而取得功德，至此第十九劫释迦牟尼佛出世之时，生于族中觉悟，明了法义，成为师者，著作戒法，捐献功劳。彼以此福报往生诸天，历经诸善行，在人天中轮回，此佛出世时，于舍卫城一婆罗门家中为人之子，名为乌迦陀，属于瓦竹族。闻佛教法，有信心，出家，住于拘萨罗国村落，常向来来往往比库宣扬法义。彼言：「此是律藏，此是经藏，此是论藏，」但未能全部记忆章节。一日，有僧伽长老请教，彼详述全经藏，并以梵语翻译注解各典籍章节内容，并阐明戒律及其他出世间法。彼诵持三藏佛语，勤于探问，辨析显相，坚定修观，洞察真法，最终不久即证阿拉汉果。此事见于《长老传记》典籍章节。
‘‘Siddhatthassa bhagavato, mahāpūgagaṇo ahu;
世尊悉达多有众多大弟子，
Saraṇaṃ gatā ca te buddhaṃ, saddahanti tathāgataṃ.
他们投向佛陀，依止佛陀，信奉如来，
‘‘Sabbe saṅgamma mantetvā, māḷaṃ kubbanti satthuno;
众弟子皆同心一意，护持老师，不使其遭毁，
Ekatthambhaṃ alabhantā, vicinanti brahāvane.
他们虽未获得同一的共柱，仍在婆罗门丛林中整饬思惟，
‘‘Tehaṃ araññe disvāna, upagamma gaṇaṃ tadā;
彼等见老师处于森林中，即前往集结，
Añjaliṃ paggahetvāna, paṭipucchiṃ gaṇaṃ ahaṃ.
持礼合掌，我向众弟子问讯。
‘‘Te me puṭṭhā viyākaṃsu, sīlavanto upāsakā;
「他们向我请教，言称自己是具足戒德的近事男；
Māḷaṃ mayaṃ kattukāmā, ekatthambho na labbhati.
他们愿意为我制作支柱，但无法获得整根树干。
‘‘Ekatthambhaṃ mamaṃ detha, ahaṃ dassāmi satthuno;
「请将完整的树干给予我，我将为老师而示现；
Āharissāmahaṃ thambhaṃ, appossukkā bhavantu te.
我必将搬运此树干，愿你们无忧无苦。
‘‘Te me thambhaṃ pavecchiṃsu, pasannā tuṭṭhamānasā;
他们察看着我的树干，面露喜色心生欢喜；
Tato paṭinivattitvā, agamaṃsu sakaṃ gharaṃ.
然后转身返回，带着满心欢喜回到了各自的家中。」
‘‘Aciraṃ gate pūgagaṇe, thambhaṃ ahāsahaṃ tadā;
“不久以前，众多众生中，我那时具足稳重与不动摇的精进；
Haṭṭho haṭṭhena cittena, paṭhamaṃ ussapesahaṃ.
心心相续，一心专注，我首次如饥似渴地发奋努力。
‘‘Tena cittappasādena, vimānaṃ upapajjahaṃ;
因由此心念的安心，我得生于天宫；
Ubbiddhaṃ bhavanaṃ mayhaṃ, sattabhūmaṃ samuggataṃ.
我生于高楼大厦，此居所通达七重天中。
‘‘Vajjamānāsu bherīsu, paricāremahaṃ sadā;
我常为那些震动的鼓躁所整饬；
Pañcapaññāsakappamhi, rājā āsiṃ yasodharo.
五十五年中，释迦罗王为我时主，名为耶输陀罗。
‘‘Tatthāpi bhavanaṃ mayhaṃ, sattabhūmaṃ samuggataṃ;
「然而，在我这里，有一座建筑，包含七层地面；
Kūṭāgāravarūpetaṃ, ekatthambhaṃ manoramaṃ.
呈现宝阁楼阁的形状，是一根美丽的高柱。
‘‘Ekavīsatikappamhi , udeno nāma khattiyo;
二十多年前，有一位名叫乌得那的贵族；
Tatrāpi bhavanaṃ mayhaṃ, sattabhūmaṃ samuggataṃ.
在那里，我也建造了一座建筑，包含七层地面。
‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;
我从任何母胎再生，无论是天界还是人间；
Anubhomi sukhaṃ sabbaṃ, ekatthambhassidaṃ phalaṃ.
都体验着完满的快乐，这美丽高柱的果报。」
‘‘Catunnavutito kappe, yaṃ thambhamadadaṃ tadā;
“四万二千劫以前，我当时曾受此污垢果报；
Duggatiṃ nābhijānāmi, ekatthambhassidaṃ phalaṃ.
我不知堕入恶趣，这是执着一处之果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
‘烦恼既然被我除尽……完成于世尊教法。’”
Arahattaṃ pana patvā katakiccattā akilāsubhāve ṭhito attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ anukampaṃ upādāya tepiṭakaṃ buddhavacanaṃ vīmaṃsitvā dhammaṃ desesi. Desento ca ekadivasaṃ attānaṃ paraṃ viya katvā dassento –
正当证入阿拉汉果、体证业已成就，住于无染清净之性时，慈悲亲近已到之弟子、出家众与在家众，怀慈悲心，三藏佛语细心审察后，宣说佛陀教法。所宣说者，犹如当日自喻，述说自身之经历，并示现为他，如此示现说明：
§65
65.
‘‘Ukkhepakatavacchassa, saṅkalitaṃ bahūhi vassehi;
“彼长毛象经过多年累积心业，
Taṃ bhāsati gahaṭṭhānaṃ, sunisinno uḷārapāmojjo’’ti. – gāthaṃ abhāsi;
巢穴中安住，如夜叉欢喜游乐。”——如此偈语述说。
Tattha ukkhepakatavacchassāti kataukkhepavacchassa, bhikkhuno santike visuṃ visuṃ uggahitaṃ vinayapadesaṃ suttapadesaṃ abhidhammapadesañca yathāparicchedaṃ vinayasuttābhidhammānaṃyeva upari khipitvā sajjhāyanavasena tattha tattheva pakkhipitvā ṭhitavacchenāti attho karaṇatthe hi idaṃ sāmivacanaṃ. Saṅkalitaṃ bahūhi vassehīti bahukehi saṃvaccharehi sampiṇḍanavasena hadaye ṭhapitaṃ. ‘‘Saṅkhalita’’ntipi pāṭho, saṅkhalitaṃ viya kataṃ ekābaddhavasena vācuggataṃ kataṃ. Yaṃ buddhavacananti vacanaseso. Tanti taṃ pariyattidhammaṃ bhāsati katheti. Gahaṭṭhānanti tesaṃ yebhuyyatāya vuttaṃ. Sunisinnoti tasmiṃ dhamme sammā niccalo nisinno, lābhasakkārādiṃ apaccāsīsanto kevalaṃ vimuttāyatanasīseyeva ṭhatvā kathetīti attho. Tenāha ‘‘uḷārapāmojjo’’ti phalasamāpattisukhavasena dhammadesanāvaseneva ca uppannauḷārapāmojjoti. Vuttañhetaṃ –
“此中所谓‘摘录文句’者，指比库面前对法规、经文、义理三者，各自由浅出地分门别类简单提出的训诂文句。因分别涵盖了律藏、经藏及阿毗达摩藏的内容，故其训诂就如同将律藏、经藏、阿毗达摩三藏摊开，精选片断进行解说。‘现在讲的文句’因应着此种目的而生，是方便说明义理的便捷语句。‘聚合于心’者，是说经过多年的修习与经验，语义由多段结合为一如心中所结之印记，记忆深刻而立足不动。这里对“聚合”一词的原文读音是“saṅkhalita”，应当理解为“聚合”之意，且含有“连结成一体、顺畅表达”的义涵。所谓‘佛语’，即是佛陀所说之法语，强调其完备详尽的涵义。‘藏法’一词专指学说层面已经传承下来的真实法义、论述与训诂。‘根基’一词，是指此等法义的坚固基础。‘安住’于法中，是指正受净住于此义理，远离贪嗔痴、单独立于解脱之境中。如是法义教法能生起欣乐喜悦之果报，称为‘兴起内在欢喜’，这是达致此果报而欢喜兴奋的表述。语义如此。”
‘‘Yathā yathāvuso bhikkhu, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojja’’ntiādi (dī. ni. 3.355).
“佛陀在《长部·尼柯耶》第三卷第355偈中开示云：‘比库啊！当你如实听闻、如实学习、如实详加诠释佛法时，你便在该法中获益；此时你获得利益之知，获法之知，获得以法整摄之欢喜’。”
Ukkhepakatavacchattheragāthāvaṇṇanā niṭṭhitā. · 伍克黑巴咖德瓦差长老偈释毕。
6. Meghiyattheragāthāvaṇṇanā六、梅吉亚长老偈注释
Anusāsimahāvīroti āyasmato meghiyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave kusalabījāni ropento ito ekanavute kappe vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ pāpuṇi. Tasmiñca samaye vipassī bhagavā buddhakiccassa pariyosānamāgamma āyusaṅkhāraṃ ossajji. Tena pathavīkampādīsu uppannesu mahājano bhītatasito ahosi. Atha naṃ vessavaṇo mahārājā tamatthaṃ vibhāvetvā samassāsesi. Taṃ sutvā mahājano saṃvegappatto ahosi. Tatthāyaṃ kulaputto buddhānubhāvaṃ sutvā satthari sañjātagāravabahumāno uḷāraṃ pītisomanassaṃ paṭisaṃvedesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sākiyarājakule nibbatti, tassa meghiyoti nāmaṃ ahosi. So vayappatto satthu santike pabbajitvā bhagavantaṃ upaṭṭhahanto bhagavati jālikāyaṃ viharante kimikālāya nadiyā tīre ramaṇīyaṃ ambavanaṃ disvā tattha viharitukāmo dve vāre bhagavatā vāretvā tatiyavāraṃ vissajjito tattha gantvā micchāvitakkamakkhikāhi khajjamāno cittasamādhiṃ alabhitvā satthu santikaṃ gantvā tamatthaṃ ārocesi. Athassa bhagavā ‘‘aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattantī’’tiādinā (udā. 31) ovādaṃ adāsi. So tasmiṃ ovāde ṭhatvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.57-65) –
“《尊者传》中颂说大尊者·梅吉亚尊者（Ayasmato Meghiyaththerassa）之事迹。其缘起如是：此尊者曾于前佛时代担起教法弘扬重责，于多处广种善根。于现时代，经过九十九劫，于正觉者毗婆尸佛时，在一贵族家庭出生，获正知解脱。彼时，毗婆尸佛办毕成就佛事，生命终结，致外界震动天地。于是萨咖大王韦沙瓦那察知其情，详察灾变之故，劝导民众安持心志。闻者皆感慨万千。该尊者乃王族子弟，深闻佛陀圣迹，生发大敬重敬仰之心，感得广大欢喜与慈祥喜悦。凭此福德，现于人天之间受轮回，生于迦毗罗卫城识迦叶王家，名‘梅吉亚’。及年迈，将出家于佛前，唯心在僧前安住，随侍世尊。有次该尊者在一河畔美丽湖边园林中修行二日，世尊回到第三日方至。其间，身心受非法思维对治触境所苦，难以入定。至世尊前告知苦情，佛训曰：‘梅吉亚啊，你尚不成熟，五法未得圆满’等语（出定篇第31经）。受教后，尊者随教修习观禅，渐渐证入阿拉汉果。尊者《本生经》中记载其殊胜事迹曰：”
‘‘Yadā vipassī lokaggo, āyusaṅkhāramossaji;
“‘当毗婆尸佛寿终正念消失之际，’”
Pathavī sampakampittha, medanī jalamekhalā.
“‘大地震动，乳池水连波荡漾。’”
‘‘Otataṃ vitataṃ mayhaṃ, suvicittavaṭaṃsakaṃ;
“‘诸恶障已远离我，善法自心如莲展开。’”
Bhavanampi pakampittha, buddhassa āyusaṅkhaye.
修建宅院也受动摇，是因佛陀寿命将终。
‘‘Tāso mayhaṃ samuppanno, bhavane sampakampite;
「这动摇发生在我这里，是因屋宇动摇之故；
Uppādo nu kimatthāya, āloko vipulo ahu.
这动摇的起因为何？是因为世间光明广大已临近消退。
‘‘Vessavaṇo idhāgamma, nibbāpesi mahājanaṃ;
威萨瓦诺天已驾临于此，使大众灭尽；
Pāṇabhūte bhayaṃ natthi, ekaggā hotha saṃvutā.
有形者无所畏惧，愿你们专注而自制。
‘‘Aho buddho aho dhammo, aho no satthu sampadā;
啊，佛陀，啊，法，啊，师的成就！
Yasmiṃ uppajjamānamhi, pathavī sampakampati.
当地面震动动摇时，
‘‘Buddhānubhāvaṃ kittetvā, kappaṃ saggamhi modahaṃ;
我曾自称拥有如佛般的威德，在天界中欢喜无限；
Avasesesu kappesu, kusalaṃ caritaṃ mayā.
于后续无数劫中，我行持善法，
‘‘Ekanavutito kappe, yaṃ saññamalabhiṃ tadā;
于一百劫前，曾得正念觉知，
Duggatiṃ nābhijānāmi, buddhasaññāyidaṃ phalaṃ.
我不认识恶趣之道，此即因具有佛果感知所致。
‘‘Ito cuddasakappamhi, rājā āsiṃ patāpavā;
自此至十四劫后，有一位国王出身高贵显赫；
Samito nāma nāmena, cakkavattī mahabbalo.
名为萨米陀者，为具大威力的世间主宰。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼已被我所熄灭……于诸法中，已行佛陀教法。”
Arahattaṃ pana patvā satthu sammukhā ovādaṃ labhitvā ‘‘mayā arahattaṃ adhigata’’nti aññaṃ byākaronto –
然而，当他得阿拉汉果，得见师尊的教诲后，称“我已得阿拉汉果”，如此自称者，却又解释他人：
§66
66.
‘‘Anusāsi mahāvīro, sabbadhammāna pāragū;
“称赞那位伟大的勇士，引领一切法之彼岸者；
Tassāhaṃ dhammaṃ sutvāna, vihāsiṃ santike sato;
我闻彼法，常住其侧以念；
Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;
三种智慧已具足，此即佛陀教法所成。”——如此偈语说。
Tattha anusāsīti ‘‘aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattantī’’tiādinā ovadi anusiṭṭhiṃ adāsi. Mahāvīroti mahāvikkanto, vīriyapāramipāripūriyā caturaṅgasamannāgatavīriyādhiṭṭhānena anaññasādhāraṇacatubbidhasammappadhānasampattiyā ca mahāvīriyoti attho. Sabbadhammāna pāragūti sabbesañca ñeyyadhammānaṃ pāraṃ pariyantaṃ ñāṇagamanena gato adhigatoti sabbadhammāna pāragū, sabbaññūti attho. Sabbesaṃ vā saṅkhatadhammānaṃ pārabhūtaṃ nibbānaṃ sayambhūñāṇena gato adhigatoti sabbadhammāna pāragū. Tassāhaṃ dhammaṃ sutvānāti tassa buddhassa bhagavato sāmukkaṃsikaṃ taṃ catusaccadhammaṃ suṇitvā. Vihāsiṃ santiketi ambavane micchāvitakkehi upadduto cālikā vihāraṃ gantvā satthu samīpeyeva vihāsiṃ. Satoti satimā, samathavipassanābhāvanāya appamattoti attho. Ahanti idaṃ yathā ‘‘anusāsī’’ti ettha ‘‘ma’’nti evaṃ ‘‘vijjā anuppattā, kataṃ buddhassa sāsana’’nti ettha ‘‘mayā’’ti pariṇāmetabbaṃ. ‘‘Kataṃ buddhassa sāsana’’nti ca iminā yathāvuttaṃ vijjāttayānuppattimeva satthu ovādapaṭikaraṇabhāvadassanena pariyāyantarena pakāseti. Sīlakkhandhādiparipūraṇameva hi satthu sāsanakāritā.
在此经中，讲导说：“对于未成熟的、如云般的心之解脱，五种法得以圆满成就”等语，以此方式给予教导和实行。称‘大勇士’者，谓勇猛广大者；因以到达勇猛的彼岸，具足四相的勇猛，并以无他类的四重正勤为持，为‘大勇士’之义。所谓诸法的彼岸，即一切应知法之终点，乃至于知见的彻底达成，谓“诸法尽彼岸”，即为无所不知。诸有为法悉已超越，宁静涅槃已由自证之智摄取，是为诸法彼岸。吾听闻此法，即佛世尊亲口说出的四圣谛。吾曾在果园中修习，虽遭妄念所扰，仍往僻静处，留住于佛近旁。所谓“具念”是精勤念处，意指以安住止观不懈怠。此“教导”应解为“教导我”，“智慧未得，佛法何所成就”应归于“我”作转。又“佛法如何成就”者，述及成就智慧的方法，是佛教导修持的道理，谓之“摩诃比库律”。行持戒为根基，乃是佛教法的施行之本。
Meghiyattheragāthāvaṇṇanā niṭṭhitā. · 梅吉亚长老偈注释终。
7. Ekadhammasavanīyattheragāthāvaṇṇanā七、埃迦达摩萨瓦尼亚长老偈注释
Kilesājhāpitā mayhanti āyasmato ekadhammasavanīyattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle rukkhadevatā hutvā nibbatto katipaye bhikkhū maggamūḷhe mahāraññe vicarante disvā anukampamāno attano bhavanato otaritvā te samassāsetvā bhojetvā yathādhippetaṭṭhānaṃ pāpesi. So tena puññakammena devamanussesu saṃsaranto kassape bhagavati loke uppajjitvā katabuddhakicce parinibbute tasmiṃ kāle bārāṇasirājā kikī nāma ahosi. Tasmiṃ kālaṅkate tassa puthuvindarājā nāma putto āsi. Tassa putto susāmo nāma. Tassa putto kikībrahmadatto nāma hutvā rajjaṃ kārento sāsane antarahite dhammassavanaṃ alabhanto, ‘‘yo dhammaṃ deseti, tassa sahassaṃ dammī’’ti ghosāpetvā ekampi dhammakathikaṃ alabhanto, ‘‘mayhaṃ pitupitāmahādīnaṃ kāle dhammo saṃvattati, dhammakathikā sulabhā ahesuṃ. Idāni pana catuppadikagāthāmattampi kathento dullabho. Yāva dhammasaññā na vinassati, tāvadeva pabbajissāmī’’ti rajjaṃ pahāya himavantaṃ uddissa gacchantaṃ sakko devarājā āgantvā, ‘‘aniccā vata saṅkhārā’’ti gāthāya dhammaṃ kathetvā nivattesi. So nivattitvā bahuṃ puññaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde setabyanagare seṭṭhikule nibbattitvā vayappatto bhagavati setabyanagare siṃsapāvane viharante satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Tassa satthā ajjhāsayaṃ oloketvā, ‘‘aniccā vata saṅkhārā’’ti imāya gāthāya dhammaṃ desesi. Tassa tattha katādhikāratāya so aniccasaññāya pākaṭataraṃ hutvā upaṭṭhitāya paṭiladdhasaṃvego pabbajitvā dhammasammasanaṃ paṭṭhapetvā dukkhasaññaṃ anattasaññañca manasikaronto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.66-71) –
顽重烦恼熏染着敬长的某位一法闻者长老的诗句。此诗如何产生？那时在果德玛佛时期，一名树神曾化作一比库，在极远深林游行，见比库们迷失于修行道路，生起慈悲，从自己住所下山，召集众僧，供养并劝勉他们安住于所应处。凭此善业，他在人天间流转，后于咖萨巴佛时生成。那时，巴拉那西城有一名国王，名曰吉吉；他的王子为普图因达，子嗣为苏萨摩，次子名吉吉梵陀多。他执政后，虽然未亲近佛法，然却于心中发展闻法之缘，宣称“讲法者当得千种福报”。曾苦寻法师，唯得一位能讲法师，宣称：“我祖辈时代佛法盛行，道场弘扬，法师易得。如今只是读诵少许四句偈语，法难遇见，只要未灭法识，我必出家。”舍弃宫廷，西向喜马拉雅行进。萨咖天帝前来，授以“诸行无常”偈语，并返回。该人遂有深厚福德，转生于佛现世之时代，于舍卫城白犊姓中出生，晚年在椴树园为师住持。佛陀临近，他恭敬礼拜，端坐一隅。佛陀凝视其心，说：“诸行无常”，用此偈语宣说法义。此人由于如此熟练于无常观，决心坚固，欲心现起，遂出家，坚立三皈，了知苦、无我观，振奋内观修习，获得阿拉汉果。对此，于《业报经》（长老篇1.12.66-71）载有记述。
‘‘Padumuttarabuddhassa, sāvakā vanacārino;
“闻说帕都摩塔拉佛，弟子辈在林中行；
Vippanaṭṭhā brahāraññe, andhāva anusuyyare.
在广阔深林如荒野，暗无光明怀嫉妒。
‘‘Anussaritvā sambuddhaṃ, padumuttaranāyakaṃ;
“追念正觉者帕都摩塔拉尊者，以此为师皈依；
Tassa te munino puttā, vippanaṭṭhā mahāvane.
其弟子多为帕都摩塔拉佛子，聚集于大林中。”
‘‘Bhavanā oruhitvāna, agamiṃ bhikkhusantikaṃ;
修习专注心念之后，我前往比库们所处之处；
Tesaṃ maggañca ācikkhiṃ, bhojanañca adāsahaṃ.
教导他们修行之道，并供给饮食。
‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;
凭借此业，我于两足兽中，成为众生尊长、众人首领；
Jātiyā sattavassohaṃ, arahattamapāpuṇiṃ.
通过七世的轮回之后，终于得证阿拉汉。
‘‘Sacakkhū nāma nāmena, dvādasa cakkavattino;
名为萨查固的十二名转轮圣王，
Sattaratanasampannā, pañcakappasate ito.
具足七宝福德，皆出现在这五个世界周期之后。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼被镇压于我身……如是，世尊教法已成就』。
Tassa ekeneva dhammassavanena nipphannakiccattā ekadhammasavanīyotveva samaññā ahosi. So arahā hutvā aññaṃ byākaronto –
由于一次听闻法义，工作俱已断除，因序属于唯有一次听闻法义故，得成共识。彼时已证阿拉汉，故释他语曰——
§67
67.
‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;
『烦恼被我镇压，诸有皆已俱集；
Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. – gāthaṃ abhāsi;
生死轮回已尽，从今不复更生』——此偈而说；
Tattha kilesāti yasmiṃ santāne uppannā, taṃ kilesenti vibādhenti upatāpenti vāti kilesā, rāgādayo. Jhāpitāti indagginā viya rukkhagacchādayo ariyamaggañāṇagginā samūlaṃ daḍḍhā. Mayhanti mayā, mama santāne vā. Bhavā sabbe samūhatāti kāmakammabhavādayo sabbe bhavā samugghāṭitā kilesānaṃ jhāpitattā. Sati hi kilesavaṭṭe kammavaṭṭena bhavitabbaṃ. Kammabhavānaṃ samūhatattā eva ca upapattibhavāpi samūhatā eva anuppattidhammatāya āpāditattā. Vikkhīṇo jātisaṃsāroti jātiādiko –
其中所说“烦恼”者，即于身相缘起诸现象中所生者，谓之烦恼。所说“烦恼”者，为招感、障碍、痛苦之集，即贪等。所谓“镇压”如炉中火燃烧之木，见圣道智慧火焰，根本被尽。所谓“于我”者，于我心中，或我身相中；所谓“诸有皆已俱集”者，指诸根众生业果之轮回皆由烦恼集聚而成。念欲烦恼应随着业而生起。业，如业生之聚合，集于业之业；业生之业集，则彼业不生之义亦成立。所谓“生灭轮回已尽”者，是指以界、处等为起点；
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
『蕴亦行诸元素，根境俱周旋；』
Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –
“断绝而运行的，称为轮回。”
Vuttalakkhaṇo saṃsāro visesato khīṇo, tasmā natthi dāni punabbhavo. Yasmā āyatiṃ punabbhavo natthi, tasmā vikkhīṇo jātisaṃsāro. Tasmā ca punabbhavo natthi, yasmā bhavā sabbe samūhatāti āvattetvā vattabbaṃ. Atha vā vikkhīṇo jātisaṃsāro, tato eva natthi dāni punabbhavoti yojetabbaṃ.
“轮回的定义特别在于其被灭绝，因此现在不存在后有。因为未来没有后有，故称为断灭的生死轮回。故当诸有皆已断灭而应舍弃。当断灭的生死轮回已成，就应理解现在无后有。”
Ekadhammasavanīyattheragāthāvaṇṇanā niṭṭhitā. · 埃迦达摩萨瓦尼亚长老偈注释终。
8. Ekudāniyattheragāthāvaṇṇanā八、埃库达尼亚长老偈注释
Adhicetasoappamajjatoti āyasmato ekudāniyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto atthadassissa bhagavato kāle yakkhasenāpati hutvā nibbatto satthari parinibbute, ‘‘alābhā vata me, dulladdhaṃ vata me, yohaṃ satthudharamānakāle dānādipuññaṃ kātuṃ nālattha’’nti paridevasokamāpanno ahosi. Atha naṃ sāgaro nāma satthu sāvako sokaṃ vinodetvā satthu thūpapūjāyaṃ niyojesi. So pañca vassāni thūpaṃ pūjetvā tato cuto tena puññena devamanussesu eva saṃsaranto kassapassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto kālena kālaṃ satthu santikaṃ upasaṅkami. Tasmiñca samaye satthā ‘‘adhicetaso’’ti gāthāya sāvake abhiṇhaṃ ovadi. So taṃ sutvā saddhājāto pabbaji. Pabbajitvā ca pana tameva gāthaṃ punappunaṃ parivatteti. So tattha vīsativassasahassāni samaṇadhammaṃ karonto ñāṇassa aparipakkattā visesaṃ nibbattetu nāsakkhi. Tato pana cuto devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampannassa brāhmaṇassa putto hutvā nibbatto viññutaṃ patvā jetavanapaṭiggahaṇasamaye buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā katapubbakicco araññe viharanto satthu santikaṃ agamāsi. Tasmiñca samaye satthā āyasmantaṃ sāriputtaṃ attano avidūre adhicittamanuyuttaṃ disvā ‘‘adhicetaso’’ti imaṃ udānaṃ udānesi. Taṃ sutvā ayaṃ cirakālaṃ bhāvanāya araññe viharantopi kālena kālaṃ tameva gāthaṃ udāneti, tenassa ekudāniyoti samaññā udapādi. So athekadivasaṃ cittekaggataṃ labhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.12.72-81) –
“所谓心念超越，来自比库一长老的某段偈颂。其起因为何？过去佛世中，也有这般情形：有比库修行增长福德，为现法利益、法解及使世尊成就者效力，当时因成为魔军统帅而得安住。彼时其心中充满悲伤惋惜，言‘我于正觉时无法行布施与功德，真是难得与贫乏。’后来有一名名叫海纳的佛弟子，除去其忧伤，使其供奉佛塔。此比库供奉塔五年后往生天人界，后来于释迦牟尼佛时再生为迦毗罗卫城有福德婆罗门之子，最终闻佛光明，生信心出家。出家后反复念诵当初偈文。此人在森林中行道二万年，因智慧未成熟无证果，后来往生天界。又曾在诸善趣转生轮回，如同圣者随顺常法。此时果德玛佛示现，时有长老沙利弗远近查看，心念专一，作‘心念超越’偈文并作偈歌。当其闻此偈，便生信心而出家。出家后常转诵偈及修行，最终一日证一心不乱境界，增长观慧得阿拉汉果。此传记载于《阿婆陀长老传》（apa. thera 1.12.72-81）。”
‘‘Atthadassimhi sugate, nibbute samanantarā;
“于成就者已灭度时，随即往生。”
Yakkhayoniṃ upapajjiṃ, yasaṃ patto cahaṃ tadā.
“投生为魔王种，得其荣耀。彼时为我所得。”
‘‘Dulladdhaṃ vata me āsi, duppabhātaṃ duruṭṭhitaṃ;
“我真实贫困，遭受艰难困苦。”
Yaṃ me bhoge vijjamāne, parinibbāyi cakkhumā.
我所拥有的享乐正在增长，而我这智慧明眼的人已圆满涅槃。
‘‘Mama saṅkappamaññāya, sāgaro nāma sāvako;
『以我意念所想，那慕来者名为海渊弟子；
Mamuddharitukāmo so, āgacchi mama santikaṃ.
他欲将我从困境中拔出，来到我身边。』
‘‘Kiṃ nu socasi mā bhāyi, cara dhammaṃ sumedhasa;
『你为何忧伤，勿生惧怖，要持守善慧之法；
Anuppadinnā buddhena, sabbesaṃ bījasampadā.
此法乃由如来而生，所有法中是根本之本。』
‘‘Yo ce pūreyya sambuddhaṃ, tiṭṭhantaṃ lokanāyakaṃ;
『若有能充满如来者、常立世间主者，
Dhātuṃ sāsapamattampi, nibbutassāpi pūjaye.
即使是最细微的元素，也应当供养已入涅槃者。
‘‘Same cittappasādamhi, samaṃ puññaṃ mahaggataṃ;
『心念安稳清净中，诸善功德广大满，』
Tasmā thūpaṃ karitvāna, pūjehi jinadhātuyo.
因此修建佛塔，要恭敬供养佛陀的圣遗。
‘‘Sāgarassa vaco sutvā, buddhathūpaṃ akāsahaṃ;
『听闻海意言说，佛塔空阔无边际，』
Pañcavasse paricariṃ, munino thūpamuttamaṃ.
供养跟随五年久，圣人佛塔至上最胜。
‘‘Tena kammena dvipadinda, lokajeṭṭha narāsabha;
『因此因缘行善行，两足尊者，世间至高，世尊人中王。』
Sampattiṃ anubhotvāna, arahattamapāpuṇiṃ.
得享圆满福报之后，证得阿拉汉果。
‘‘Bhūripaññā ca cattāro, sattakappasate ito;
『世间智慧广大者有四，于七十亿劫之前；』
Sattaratanasampannā, cakkavattī mahabbalā.
『具七宝圆满者，乃为大力轮转圣王。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我诸烦恼皆已断尽……如是，于佛陀教法所行。』
Arahattaṃ pana patvā vimuttisukhena viharanto ekadivasaṃ āyasmatā dhammabhaṇḍāgārikena paṭibhānaṃ vīmaṃsituṃ, ‘‘āvuso, mayhaṃ dhammaṃ bhaṇāhī’’ti ajjhiṭṭho cirakālaparicitattā –
已证阿拉汉果，安住于解脱之乐时，一日，与具寿长老、法藏持守者同住，意欲言说，于是坦然地诉说，因久处于世；
§68
68.
‘‘Adhicetaso appamajjato, munino monapathesu sikkhato;
『心念增长，精进不怠，受教于圣贤寂静之道，』
Sokā na bhavanti tādino, upasantassa sadā satīmato’’ti. (udā. 37) –
忧愁不生于此类（心），因为常住于内心平静且具足正念之人。
Imameva gāthaṃ abhāsi.
这正是这首偈颂所说明的。
Tattha adhicetasoti adhicittavato, sabbacittānaṃ adhikena arahattaphalacittena samannāgatassāti attho. Appamajjatoti nappamajjato, appamādena anavajjadhammesu sātaccakiriyāya samannāgatassāti vuttaṃ hoti. Muninoti ‘‘yo munāti ubho loke, muni tena pavuccatī’’ti (dha. pa. 269; mahāni. 149; cūḷani. mettagūmāṇavapucchāniddesa 21) evaṃ ubhayalokamunanena vā, monaṃ vuccati ñāṇaṃ, tena arahattaphalapaññāsaṅkhātena monena samannāgatatāya vā khīṇāsavo muni nāma, tassa munino. Monapathesu sikkhatoti arahattañāṇasaṅkhātassa monassa pathesu upāyamaggesu sattatiṃsabodhipakkhiyadhammesu, tīsu vā sikkhāsu sikkhato. Idañca pubbabhāgapaṭipadaṃ gahetvā vuttaṃ. Pariniṭṭhitasikkho hi arahā, tasmā evaṃ sikkhato, imāya sikkhāya munibhāvaṃ pattassa muninoti evamettha attho daṭṭhabbo. Yasmā cetadevaṃ tasmā heṭṭhimamaggaphalacittānaṃ vasena adhicetaso, catusaccasambodhipaṭipattiyaṃ appamādavasena appamajjato, aggamaggañāṇasamannāgamena muninoti evametesaṃ padānaṃ attho yujjatiyeva. Atha vā ‘‘appamajjato sikkhato’’ padhānahetū akkhātāti daṭṭhabbā. Tasmā appamajjanahetu sikkhanahetu ca adhicetasoti attho.
此处所说“adhicetasi”是指“adhicittavato”，意味着具足超过一切心态的更高之心，具有阿拉汉果报的心。所谓“appamajja”是指未产生疏忽者，具足了正勤、圆满行动的清净品质。所谓“munī”者，谓“munāti ubho loke”，即在二界被称为沙门。以此说，具有通达阿拉汉果报的智慧而断尽烦恼者，乃为沙门。于沙门之道，即是于果智果断的沙门修习的三十七道觉支中七项主要曼荼罗，或以三种修行方式修习。此处所说的为前行及基础，故曰“已究竟的修行者即阿拉汉”，因此经过此修习而成为沙门者，故此乃沙门义。因心念如是，乃持最高之觉道果报之心，即四谛觉演行中以正勤而无疏忽，获得高上觉道之慧心，皆称为沙门，此为词句意义。又言“appamajjato sikkhato”为正勤修学，说明正勤为修行之因。故正勤为因，修学为因，此即adhicetaso之义。
Sokā na bhavanti tādinoti tādisassa khīṇāsavamunino abbhantare iṭṭhaviyogādivatthukā sokā cittasantāpā na honti. Atha vā tādilakkhaṇappattassa asekkhamunino sokā na bhavantīti. Upasantassāti rāgādīnaṃ accantūpasamena upasantassa. Sadā satīmatoti sativepullappattiyā niccakālaṃ satiyā avirahitassa.
说“忧愁不生此类”，谓此类断除烦恼之沙门，心中无忧无愁，无内在苦痛。如“有此类的无垢沙门则忧愁不生”，意指那些已经断尽烦恼的沙门中，没有忧愁生起。所谓“平静者”，是指对贪欲等烦恼完全消退、平安静止。所谓“常具正念”，指于一切时刻均不断失正念，令正念永恒生起。
Ettha ca ‘‘adhicetaso’’ti iminā adhicittasikkhā, ‘‘appamajjato’’ti iminā adhisīlasikkhā, ‘‘munino monapathesu sikkhato’’ti etehi adhipaññāsikkhā. ‘‘Munino’’ti vā etena adhipaññāsikkhā, ‘‘monapathesu sikkhato’’ti etena tāsaṃ lokuttarasikkhānaṃ pubbabhāgapaṭipadā, ‘‘sokā na bhavantī’’tiādīhi sikkhāpāripūriyā ānisaṃsā pakāsitāti veditabbaṃ ayameva ca therassa aññābyākaraṇagāthā ahosi.
此处，『增上心者』一语，显示增上心学；『不放逸者』一语，显示增上戒学；『牟尼于寂默道中学习』诸语，显示增上慧学。或亦可如此理解：『牟尼』一语，显示增上慧学；『于寂默道中学习』一语，显示彼等出世间学之前分行道；『无有忧愁』等语，则显示圆满诸学之利益。应知此即长老之证知授记偈。
Ekudāniyattheragāthāvaṇṇanā niṭṭhitā. · 埃库达尼亚长老偈注释终。
9. Channattheragāthāvaṇṇanā9. 阐那长老偈注释
Sutvānadhammaṃ mahato mahārasanti āyasmato channattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ siddhatthaṃ bhagavantaṃ aññataraṃ rukkhamūlaṃ upagacchantaṃ disvā pasannacitto mudusamphassaṃ paṇṇasantharaṃ santharitvā adāsi. Pupphehi ca samantato okiritvā pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā punapi aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto amhākaṃ bhagavato kāle suddhodanamahārājassa gehe dāsiyā kucchimhi nibbatti, channotissa nāmaṃ ahosi, bodhisattena sahajāto. So satthu ñātisamāgame paṭiladdhasaddho pabbajitvā bhagavati pemena, ‘‘amhākaṃ buddho, amhākaṃ dhammo’’ti mamattaṃ uppādetvā sinehaṃ chindituṃ asakkonto samaṇadhammaṃ akatvā satthari parinibbute satthārā āṇattavidhinā katena brahmadaṇḍena santajjito saṃvegappatto hutvā sinehaṃ chinditvā vipassanto nacireneva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.10.45-50) –
闻及此法，长老遮尊大欢喜称赞此偈。由何而起？此人与古佛同样有足够福德，因于世尊入灭时，于舍宅中达成修行，得已觉悟，有一天曾至某树下，以悦心柔和叶片整饰呈献。又遍地布花供养。以此福德得于天界。复次再三行善，生于净妙天界，世尊时与彼同出生于净贞大王家中，名为遮那，生于菩萨之时。彼于佛亲属集会中，因信顺出家，深爱佛法而不能断爱，未能修行圣行，世尊入灭后被梵天所惩治，以还剑杖击打，惶恐不安，切断爱欲后修习内观，终不久证阿拉汉道。此事载于阿帕德经（长老传第一卷第十章四十五至五十节）。
‘‘Siddhatthassa bhagavato, adāsiṃ paṇṇasantharaṃ;
「于世尊悉达多，吾曾奉献五十束叶；
Samantā upahārañca, kusumaṃ okiriṃ ahaṃ.
周匝献上礼物，开茂盛花朵于手。」
‘‘Pāsādevaṃ guṇaṃ rammaṃ, anubhomi mahārahaṃ;
「于殿宇中良妙庄严，吾亲身体验其广大；
Mahagghāni ca pupphāni, sayanebhisavanti me.
众多花朵盛开如云，伴我左右垫席布置。」
‘‘Sayanehaṃ tuvaṭṭāmi, vicitte pupphasanthate;
「于寝处中我布置庄严，在散落花束之间；
Pupphavuṭṭhi ca sayane, abhivassati tāvade.
花升如雾缭绕于寝，随处皆被润湿其芳。」
‘‘Catunnavutito kappe, adāsiṃ paṇṇasantharaṃ;
『四十九劫』者，我布施了五十贯钱，
Duggatiṃ nābhijānāmi, santharassa idaṃ phalaṃ.
我不知堕于恶道，这是布施的果报。
‘‘Tiṇasantharakā nāma, sattete cakkavattino;
『三十七位护世王』名号者，
Ito te pañcame kappe, uppajjiṃsu janādhipā.
自彼至第五劫，生于世间为诸国之主。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
贪欲皆已熄灭于我……受此忆念，正行佛陀教法。」
Arahattaṃ pana patvā vimuttisukhasantappito pītivegavissaṭṭhaṃ udānaṃ udānento –
证得阿拉汉果，心离一切束缚，安乐自在，极受喜悦者，作如是偈赞曰：
§69
69.
‘‘Sutvāna dhammaṃ mahato mahārasaṃ,
『听闻大德的法，』
Sabbaññutaññāṇavarena desitaṃ;
『由全智最胜者宣说，』
Maggaṃ papajjiṃ amatassa pattiyā,
『遵循通向无死的道路，』
So yogakkhemassa pathassa kovido’’ti. – gāthaṃ abhāsi;
『是修习禅定安稳之法的行家』——如是偈语宣说。
Tattha sutvānāti suṇitvā, sotena gahetvā ohitasoto sotadvārānusārena upadhāretvā. Dhammanti catusaccadhammaṃ. Mahatoti bhagavato. Bhagavā hi mahantehi uḷāratamehi sīlādiguṇehi samannāgatattā, sadevakena lokena visesato mahanīyatāya ca ‘‘mahā’’ti vuccati, yā tassa mahāsamaṇoti samaññā jātā. Nissakkavacanañcetaṃ ‘‘mahato dhammaṃ sutvānā’’ti. Mahārasanti vimuttirasassa dāyakattā uḷārarasaṃ. Sabbaññutaññāṇavarena desitanti sabbaṃ jānātīti sabbaññū, tassa bhāvo sabbaññutā. Ñāṇameva varaṃ, ñāṇesu vā varanti ñāṇavaraṃ, sabbaññutā ñāṇavaraṃ etassāti sabbaññutaññāṇavaro, bhagavā. Tena sabbaññutaññāṇasaṅkhātaaggañāṇena vā karaṇabhūtena desitaṃ kathitaṃ dhammaṃ sutvānāti yojanā. Yaṃ panettha vattabbaṃ, taṃ paramatthadīpaniyaṃ itivuttakavaṇṇanāyaṃ vuttanayena veditabbaṃ. Magganti aṭṭhaṅgikaṃ ariyamaggaṃ. Papajjinti paṭipajjiṃ. Amatassa pattiyāti nibbānassa adhigamāya upāyabhūtaṃ paṭipajjinti yojanā. Soti so bhagavā. Yogakkhemassa pathassa kovidoti catūhi yogehi anupaddutassa nibbānassa yo patho, tassa kovido tattha sukusalo. Ayañhettha attho – bhagavato catusaccadesanaṃ sutvā amatādhigamūpāyamaggaṃ ahaṃ paṭipajjiṃ paṭipajjanamaggaṃ mayā kataṃ, so eva pana bhagavā sabbathā yogakkhemassa pathassa kovido, parasantāne vā paramanesu kusalo, yassa saṃvidhānamāgamma ahampi maggaṃ paṭipajjinti. Ayameva ca therassa aññābyākaraṇagāthā ahosīti.
其中「听闻」者，即用耳朵听受，凭耳根接受，并依靠耳门将其保持。『法』者，为四圣谛法义。『大』者指世尊。世尊以其无上清显的戒法和诸德备具，为诸天人所敬重而尊称为「大」，亦因其为大沙门所成。『闻法』为依止世尊由其广大智慧所宣说的法义。『全智最胜者』意指具有遍知之最胜智慧，代表诸智中最优者——正是世尊。此谓由全智最胜者言说并讲述的法，故称为「闻法」。所当讲者，即是究竟义的明照者，如我所述之解说中所闻之内容。『道』者，八正道，即圣道。『遵行』即依此道修行。『无死的漠灭得由』意指涅槃的获得。『是安稳禅定之道的行家』者，指熟谙此四合而无过失的禅定境界之路径的内行者。此处之意即「我听闻世尊所宣四圣谛，因得不死之道，正修禅定安稳之法，为当修习之道。」此亦为长老释。此偈乃他人心证之偈也。
Channattheragāthāvaṇṇanā niṭṭhitā. · 阐那长老偈注释完毕。
10. Puṇṇattheragāthāvaṇṇanā10. 富那长老偈注释
Sīlamevāti āyasmato puṇṇattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekanavute kappe buddhasuññe loke brāhmaṇakule nibbattitvā vayappatto brāhmaṇasippesu nipphattiṃ gantvā kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantappadese paṇṇakuṭiṃ katvā vāsaṃ kappesi. Tassa vasanaṭṭhānassa avidūre ekasmiṃ pabbhāre paccekabuddho ābādhiko hutvā parinibbāyi, tassa parinibbānasamaye mahā āloko ahosi. Taṃ disvā so, ‘‘kathaṃ nu kho ayaṃ āloko uppanno’’ti vīmaṃsanavasena ito cito ca āhiṇḍanto pabbhāre paccekasambuddhaṃ parinibbutaṃ disvā gandhadārūni saṃkaḍḍhitvā sarīraṃ jhāpetvā gandhodakena upasiñci. Tattheko devaputto antalikkhe ṭhatvā evamāha – ‘‘sādhu, sādhu, sappurisa, bahuṃ tayā puññaṃ pasavantena pūritaṃ sugatisaṃvattaniyaṃ kammaṃ tena tvaṃ sugatīsuyeva uppajjissasi, ‘puṇṇo’ti ca te nāmaṃ bhavissatī’’ti. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sunāparantajanapade suppārakapaṭṭane gahapatikule nibbatti, puṇṇotissa nāmaṃ ahosi. So vayappatto vāṇijjavasena mahatā satthena saddhiṃ sāvatthiṃ gato. Tena ca samayena bhagavā sāvatthiyaṃ viharati. Atha so sāvatthivāsīhi upāsakehi saddhiṃ vihāraṃ gato satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vattapaṭivattehi ācariyupajjhāye ārādhento vihāsi. So ekadivasaṃ satthāraṃ upasaṅkamitvā, ‘‘sādhu maṃ, bhante bhagavā, saṃkhittena ovādena ovadatu, yamahaṃ sutvā sunāparantajanapade vihareyya’’nti āha. Tassa bhagavā, ‘‘santi kho, puṇṇa, cakkhuviññeyyā rūpā’’tiādinā (ma. ni. 3.395; saṃ. ni. 4.88) ovādaṃ datvā sīhanādaṃ nadāpetvā vissajjesi. So bhagavantaṃ vanditvā sunāparantajanapadaṃ gantvā suppārakapaṭṭane viharanto samathavipassanaṃ ussukkāpetvā tisso vijjā sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.41.29-44) –
『仅以戒为基』者，出自长老满禅偈。其起源阿难尊者解释：此因过去诸佛时代，乃至现今青灯下修习善法的常道。昔在佛灭度后99劫，天地茫茫广阔，无佛出现，婆罗门家族中诞生一名俗姓“拘摩罗”，因见色欲危害，弃舍家业，行苦行出家，于喜马拉雅雪山之南雕塑叶舍斋堂独住闭关。其夜，当地一名辟支佛因病涅槃，临逝之光明照耀四方。闻见此光，一辈子勤修苦行辟支佛者尽起疑惑，却不解其义。一位天子神子现于空中，赞叹曰：“善哉，善哉，真贤者，因其德行所获无量福报，乃将来极乐世界之因，会得称为‘满禅阿拉汉’。”因此功德，世间及天界往返流转，辗转生于佛出世之前夕──此时，「满禅」之名降世。此人长大后投身商业，随大圣者同住舍卫城。正值佛住舍卫时，于佛及近事在家居士群中听闻法义，生坚定信心，剃度出家，尊师如法修学。某日恳请佛简说法义，佛以「色受想行识及眼耳鼻舌身意」为开示，于斯处显法。此语出自《中部》《小部》经藏。礼敬世尊后往满禅故乡，潜心修止观禅修，证得三明了见。传记录藏于《阿波长老传》。
‘‘Pabbhārakūṭaṃ nissāya, sayambhū aparājito;
「依倚巴布哈罗库塔山，自觉自证、无可战胜的世尊；
Ābādhiko ca so buddho, vasati pabbatantare.
这位没有病苦的佛陀，住于诸山之间。
‘‘Mama assamasāmantā, panādo āsi tāvade;
「我周围的敌军，那时尚未来的威胁；
Buddhe nibbāyamānamhi, āloko udapajjatha.
当佛陀入灭之时，光明方才出现。
‘‘Yāvatā vanasaṇḍasmiṃ, acchakokataracchakā;
「在森林荒野的范围内，山痴鼠和火痴鼠；
Vāḷā ca kesarī sabbe, abhigajjiṃsu tāvade.
所有的蛇与猛虎，在那时皆齐聚而来。」
‘‘Uppātaṃ tamahaṃ disvā, pabbhāraṃ agamāsahaṃ;
我见到今日发生之事，沉重之感袭来，心中沉重难忍；
Tatthaddasāsiṃ sambuddhaṃ, nibbutaṃ aparājitaṃ.
于此处我见正觉者，已成灭尽，无可战胜；
‘‘Suphullaṃ sālarājaṃva, sataraṃsiṃva uggataṃ;
宛如开满花蕾的沙罗树，如同满枝盛开的莲花般高耸；
Vītaccikaṃva aṅgāraṃ, nibbutaṃ aparājitaṃ.
又似熄灭的炭火，无烟无火，已然灭尽且不可战败；
‘‘Tiṇaṃ kaṭṭhañca pūretvā, citakaṃ tatthakāsahaṃ;
我将禾草堆积填满，然后焚烧其间；
Citakaṃ sukataṃ katvā, sarīraṃ jhāpayiṃ ahaṃ.
焚烧得干净清净，我以此火烧净我的身躯。
‘‘Sarīraṃ jhāpayitvāna, gandhatoyaṃ samokiriṃ;
『身』者，须当观想身躯；『香油』者，此乃净净之油。
Antalikkhe ṭhito yakkho, nāmamaggahi tāvade.
居于虚空中的夜叉，仍未得其名。
‘‘Yaṃ pūritaṃ tayā kiccaṃ, sayambhussa mahesino;
汝所成就之事，乃自在大神自己所为；
Puṇṇako nāma nāmena, sadā hohi tuvaṃ mune.
称为普纳迦者，以其名号，愿尔常存，尊敬的圣者。
‘‘Tamhā kāyā cavitvāna, devalokaṃ agacchahaṃ;
于是离开此身，前往天人之界；
Tattha dibbamayo gandho, antalikkhā pavassati.
于彼处有妙香四溢，飘散于虚空。
‘‘Tatrāpi nāmadheyyaṃ me, puṇṇakoti ahū tadā;
『那时我亦有名号，名为普那迦多；』
Devabhūto manusso vā, saṅkappaṃ pūrayāmahaṃ.
『曾为天身亦或人身，我当时满持此念想。』
‘‘Idaṃ pacchimakaṃ mayhaṃ, carimo vattate bhavo;
『此后世缘已续终，我此生终为最后。』
Idhāpi puṇṇako nāma, nāmadheyyaṃ pakāsati.
『于此处名叫普那，名称显现表露起。』
‘‘Tosayitvāna sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;
『曾令圣者果德玛欢喜赏，』
Sabbāsave pariññāya, viharāmi anāsavo.
『尽断诸漏已超脱，我住无染安稳地。』
‘‘Ekanavutito kappe, yaṃ kammamakariṃ tadā;
‘‘在过去一亿二千万劫中，我所造作的业，
Duggatiṃ nābhijānāmi, tanukiccassidaṃ phalaṃ.
我并不认识恶趣，我不晓得这果报将会降临。”
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
‘‘烦恼曾被我消散……已依佛陀的教法而修行。”
Arahattaṃ pana patvā thero bahū manusse sāsane abhippasādesi. Yato pañcasatamattā purisā upāsakattaṃ pañcasatamattā ca itthiyo upāsikābhāvaṃ paṭivedesuṃ. So tattha rattacandanena candanamāḷaṃ nāma gandhakuṭiṃ kārāpetvā, ‘‘satthā pañcahi bhikkhusatehi saddhiṃ māḷaṃ paṭicchatū’’ti bhagavantaṃ pupphadūtena nimantesi . Bhagavā ca iddhānubhāvena tattakehi bhikkhūhi saddhiṃ tattha gantvā candanamāḷaṃ paṭiggahetvā aruṇe anuṭṭhiteyeva paccāgamāsi. Thero aparabhāge parinibbānasamaye aññaṃ byākaronto –
然而这位长老已得阿拉汉果，广为众多凡人教化佛法。因有约五百男子受持近事五百女性则未受持近事。于是他在那里用夜来香和檀香所制香环，建造名为“香阁”的香舍，亲自以花使者迎请世尊与五百比库同往。世尊以神通力与众比库同行，接受那檀香环，住于旷野的晨曦中，用过后又返回。他在临终前半夜释说另一教诲——
§70
70.
‘‘Sīlameva idha aggaṃ, paññavā pana uttamo;
‘‘戒律是最上，道德高超；
Manussesu ca devesu, sīlapaññāṇato jaya’’nti. – gāthaṃ abhāsi;
在人天间，戒德智慧可获胜。”——如是偈语说。
Tattha sīlanti sīlanaṭṭhena sīlaṃ, patiṭṭhānaṭṭhena samādhānaṭṭhena cāti attho. Sīlañhi sabbaguṇānaṃ patiṭṭhā, tenāha – ‘‘sīle patiṭṭhāya naro sapañño’’ti (saṃ. ni. 1.23; peṭako. 22; visuddhi. 1.1). Samādahati ca taṃ kāyavācāavippakiṇṇaṃ karotīti attho. Tayidaṃ sīlameva aggaṃ sabbaguṇānaṃ mūlabhāvato pamukhabhāvato ca. Yathāha – ‘‘tasmātiha, tvaṃ bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ sīlañca suvisuddha’’nti (saṃ. ni. 5.369), ‘‘pātimokkhanti mukhametaṃ pamukhameta’’nti (mahāva. 135) ca ādi. Idhāti nipātamattaṃ. Paññavāti ñāṇasampanno. So uttamo seṭṭho pavaroti puggalādhiṭṭhānāya gāthāya paññāyayeva seṭṭhabhāvaṃ dasseti. Paññuttarā hi kusalā dhammā. Idāni taṃ sīlapaññānaṃ aggaseṭṭhabhāvaṃ kāraṇato dasseti ‘‘manussesu ca devesu, sīlapaññāṇato jaya’’nti ca. Sīlapaññāṇahetu paṭipakkhajayo kāmakilesajayo hotīti attho.
由此可知，戒律中的戒，亦以持戒为依止，以坚固为确立之义。戒，实为诸善法之基础，故有谓『戒为确立者，智者依之』（参考经律释，寺本释）。又言持戒即意为使身语不犯过失。戒乃诸善根诸根本、主要根。如经中所说：『故此，比库，当初即净习善法，何者，善法中戒清净为首』（经律释卷五三六九），又『巴提摩卡为门，门为首』（大长部卷一三五）等言，此仅指语词句末。智慧者，即是具足智识。此智慧为最上、最优，表达人格立足句的智为最优。智慧高于诸善法。此处示意，是由于戒慧为最上最优，因此才说『于人天中，因戒智慧得胜』。戒慧故为修行根本，能胜于对治贪欲烦恼。
Puṇṇattheragāthāvaṇṇanā niṭṭhitā. · 富那长老偈注释完毕。
Sattamavaggavaṇṇanā niṭṭhitā. · 第七品注释完毕。
8. Aṭṭhamavaggo
8. 第八品
1. Vacchapālattheragāthāvaṇṇanā1. 瓦差巴喇长老偈注释
Susukhumanipuṇatthadassināti āyasmato vacchapālattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni ācinanto devamanussesu saṃsaranto ito ekanavute kappe brāhmaṇakule nibbattitvā brāhmaṇasippesu nipphattiṃ gantvā aggiṃ paricaranto ekadivasaṃ mahatiyā kaṃsapātiyā pāyāsaṃ ādāya dakkhiṇeyyaṃ pariyesanto vipassiṃ bhagavantaṃ ākāse caṅkamantaṃ disvā acchariyabbhutacittajāto bhagavantaṃ abhivādetvā dātukāmataṃ dassesi. Paṭiggahesi bhagavā anukampaṃ upādāya. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, vacchapālotissa nāmaṃ ahosi. So bimbisārasamāgame uruvelakassapattherena iddhipāṭihāriyaṃ dassetvā satthu paramanipaccakāre kate taṃ disvā paṭiladdhasaddho pabbajitvā sattāhapabbajito eva vipassanaṃ vaḍḍhetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.13.26-34) –
『慧敏巧妙显义』，此为长老苾刍维舍婆罗上座之颂文。其缘起为何？此在前佛世亦曾有同样经历。有一往昔修福布施得天人果报者，轮回于世间，经历九十亿劫，生于婆罗门家族，离婆罗门姓出入伐木，携带铜器一只，盛装乳粥一日之食，外出乞食朝拜毗舍浮婆世尊。见世尊在空中行走，生起惊异心，恭敬顶礼世尊并表愿布施。佛慈悲接受，因其福德，游转天人间后，此生为一有权势富裕婆罗门子，名为维舍婆罗。其在宾比萨拉王集会时，由乌鲁佩罗咖萨巴尊者示现神通。见此，维舍婆罗生起信心，即于七天内具足受具足戒，修习毗婆舍那，成得三明通。此事记于本生传记(巴提摩卡长老传 1.13.26-34)载。
‘‘Suvaṇṇavaṇṇo sambuddho, bāttiṃsavaralakkhaṇo;
“金色光明的觉者，具三十二相；
Pavanā abhinikkhanto, bhikkhusaṅghapurakkhato.
乘风降临，僧团之首领。”
‘‘Mahaccā kaṃsapātiyā, vaḍḍhetvā pāyasaṃ ahaṃ;
“我在大铜器中成长，盛装乳粥。”
Āhutiṃ yiṭṭhukāmo so, upanesiṃ baliṃ ahaṃ.
『我供养欲牺牲』者，『我敬献供物』也。
‘‘Bhagavā tamhi samaye, lokajeṭṭho narāsabho;
『世尊当时』者，即『当时的世尊是』；『天下至尊，人中骥』也。
Caṅkamaṃ susamārūḷho, ambare anilāyane.
『步行健壮，飞升天际，在风之所』者，描述世尊步态轻捷健壮，如风中翔动。
‘‘Tañca acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;
『见其奇异，惊异毛发』者，观其殊胜形象，令人毛骨悚然，惊叹不已。
Ṭhapayitvā kaṃsapātiṃ, vipassiṃ abhivādayiṃ.
『置铜盘，顶礼毗婆尸』者，指安置盛具，向毗婆尸尊者致敬。
‘‘Tuvaṃ devosi sabbaññū, sadeve sahamānuse;
『汝众神全知，与神人共处』者，称赞彼众神全智，与诸天人和谐共处。
Anukampaṃ upādāya, paṭiggaṇha mahāmuni.
承依慈悲，接纳于大圣者。
‘‘Paṭiggahesi bhagavā, sabbaññū lokanāyako;
世尊受纳，遍知一切者，众生之导师；
Mama saṅkappamaññāya, satthā loke mahāmuni.
以我意念深重，乃世上导师大圣者。
‘‘Ekanavutito kappe, yaṃ dānamadadiṃ tadā;
一九十劫前，当时所施之布施；
Duggatiṃ nābhijānāmi, pāyāsassa idaṃ phalaṃ.
我不识恶道，此乃此生之果报也。
‘‘Ekatālīsito kappe, buddho nāmāsi khattiyo;
四十三劫后，有王族出生名为佛者；
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝的至尊世王，威力广大无比。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
‘烦恼已被我熄灭……如此……所作乃世尊教法。’
Arahattaṃ pana patvā sukheneva attanā nibbānassa adhigatabhāvaṃ vibhāvento –
然则，已证阿拉汉果，安乐中自了知己证涅槃的真实境界，释曰——
§71
71.
‘‘Susukhumanipuṇatthadassinā, matikusalena nivātavuttinā;
‘以极为柔细精巧的慧眼洞察，凭善巧理智得宁静涤除，
Saṃsevitavuddhasīlinā, nibbānaṃ na hi tena dullabha’’nti. –
以修行渐增的戒行安住，涅槃非由他得，实不易至。’——
Imaṃ gāthaṃ abhāsi.
说此偈语。
Tattha susukhumanipuṇatthadassināti ativiya duddasaṭṭhena sukhume, saṇhaṭṭhena nipuṇe saccapaṭiccasamuppādādiatthe aniccatādiṃ oropetvā passatīti susukhumanipuṇatthadassī, tena. Matikusalenāti matiyā paññāya kusalena chekena, ‘‘evaṃ pavattamānassa paññā vaḍḍhati, evaṃ na vaḍḍhatī’’ti dhammavicayasambojjhaṅgapaññāya uppādane kusalena. Nivātavuttināti sabrahmacārīsu nivātanīcavattanasīlena, vuḍḍhesu navesu ca yathānurūpapaṭipattinā. Saṃsevitavuddhasīlināti saṃsevitaṃ āciṇṇaṃ vuddhasīlaṃ saṃsevitavuddhasīlaṃ, taṃ yassa atthi, tena saṃsevitavuddhasīlinā. Atha vā saṃsevitā upāsitā vuddhasīlino etenāti saṃsevitavuddhasīlī, tena . Hītisaddo hetuattho. Yasmā yo nivātavutti saṃsevitavuddhasīlī matikusalo susukhumanipuṇatthadassī ca, tasmā nibbānaṃ na tassa dullabhanti attho. Nivātavuttitāya hi saṃsevitavuddhasīlitāya ca paṇḍitā taṃ ovaditabbaṃ anusāsitabbaṃ maññanti, tesañca ovāde ṭhito sayaṃ matikusalatāya susukhumanipuṇatthadassitāya ca vipassanāya kammaṃ karonto nacirasseva nibbānaṃ adhigacchatīti, ayameva ca therassa aññābyākaraṇagāthā ahosīti.
那里所说的「精妙善巧义见者」，是指以极其细微难解的精细功巧来看，以坚定纯熟的真谛缘起等义，舍弃无常等义而观察，因此能见胜义的精细善巧。所谓「谓智巧」，乃以聪明慧解所巧胜，凭“如此正行中智慧增长，如此不增长”等法的断别智慧，具足成长真谛证慧而成就精妙。所谓「清净圆满」，是对行者出家人中，依他们的修行相称的行为常住清净品行。所谓「随顺增长戒行」，是指常随用所具有的清净增长戒行，这就是随顺增长戒行。或者说，依止清静戒行的居士亦是随顺增长戒行者。此名「精妙善巧」的含义是利益法义之辞。由于其依正止息、随顺增长戒律，手段巧妙又能见微妙真义，所以涅槃于他们并非难得之境。对于具止息正行戒律且随顺增长戒行者，智者们当劝导、教诲他们。若能依教奉行，亲证自悟，凭智慧观照行动，速即达至涅槃。此即长老们无他阐明之偈语。
Vacchapālattheragāthāvaṇṇanā niṭṭhitā. · 瓦差巴喇长老偈注释完毕。
2. Ātumattheragāthāvaṇṇanā2. 阿都玛长老偈注释
Yathākaḷīro susu vaḍḍhitaggoti āyasmato ātumattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ ācinanto ito ekanavute kappe kulagehe nibbattitvā viññutaṃ patto vipassiṃ bhagavantaṃ antaravīthiyaṃ gacchantaṃ disvā pasannamānaso gandhodakena gandhacuṇṇena ca pūjaṃ akāsi. So tena puññakammena devaloke nibbatto aparāparaṃ sugatīsuyeva saṃsaranto kassapassa bhagavato sāsane pabbajitvā samaṇadhammaṃ akāsi, ñāṇassa pana aparipakkattā visesaṃ nibbattetuṃ nāsakkhi. Atha imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhiputto hutvā nibbatti, ātumotissa nāmaṃ ahosi. Tassa vayappattassa mātā ‘‘puttassa me bhariyaṃ ānessāmā’’ti ñātakehi sammantesi. So taṃ upadhāretvā hetusampattiyā codiyamāno ‘‘kiṃ mayhaṃ gharāvāsena, idāneva pabbajissāmī’’ti bhikkhūnaṃ santikaṃ gantvā pabbaji. Pabbajitampi naṃ mātā uppabbājetukāmā nānānayehi palobheti. So tassā avasaraṃ adatvā attano ajjhāsayaṃ pakāsento –
譬如旷野中的野豚快速成长，长老禀自叙称：此有何缘起？此事乃历代佛前功德所致。于此处世上历经九十九劫，在贵族之家生起智慧，见到正觉迦叶佛往彼彼岸时，心生欢喜，复以香水和香末供养。凭此善业之力，转生天道，轮回诸善道，终生遂在迦叶佛法中出家修苦行。然智慧尚未圆满，不能产生殊胜生境。后来佛陀出世于舍卫城时，此转生为富商子，名曰阿图摩提。老母求见其婿。彼离家出家，因缘具足后欲归依佛法。母亲虽想生遣其回，然彼摒弃一切欲望，自觉认知，明示心意——
§72
72.
‘‘Yathā kaḷīro susu vaḍḍhitaggo, dunnikkhamo hoti pasākhajāto;
『如旷野之野豚，快速成长之辈，遗弃乡土，不为家中耕作族属所牵』，
Evaṃ ahaṃ bhariyāyānītāya, anumañña maṃ pabbajitomhi dānī’’ti. –
如此，我受妻命，愿许为出家人，今将皈依佛法』，
Gāthaṃ abhāsi.
于是长老作此偈赞叹。
Tattha kaḷīroti aṅkuro, idha pana vaṃsaṅkuro adhippeto. Susūti taruṇo. Vaḍḍhitaggoti pavaḍḍhitasākho. Susuvaḍḍhitaggoti vā suṭṭhu vaḍḍhitasākho sañjātapattasākho. Dunnikkhamoti veḷugumbato nikkhāmetuṃ nīharituṃ asakkuṇeyyo. Pasākhajātoti jātapasākho, sākhānampi pabbe pabbe uppannaanusākho. Evaṃ ahaṃ bhariyāyānītāyāti yathā vaṃso vaḍḍhitaggo vaṃsantaresu saṃsaṭṭha sākhāpasākho veḷugumbato dunnīharaṇīyo hoti, evaṃ ahampi bhariyāya mayhaṃ ānītāya puttadhītādivasena vaḍḍhitaggo āsattivasena gharāvāsato dunnīharaṇīyo bhaveyyaṃ. Yathā pana vaṃsakaḷīro asañjātasākhabandho veḷugumbato sunīharaṇīyova hoti, evaṃ ahampi asañjātaputtadārādibandho sunīharaṇīyo homi, tasmā anānītāya eva bhariyāya anumañña maṃ attanāva maṃ anujānāpetvā. Pabbajitomhi dānīti, ‘‘idāni pana pabbajito amhi, sādhu suṭṭhū’’ti attano nekkhammābhiratiṃ pakāsesi, atha vā ‘‘anumañña maṃ pabbajitomhi dānī’’ti mātu katheti. Ayañhettha attho – yadipi tāya pubbe nānumataṃ, idāni pana pabbajito amhi, tasmā anumañña anujānāhi maṃ samaṇabhāveyeva ṭhātuṃ, nāhaṃ tayā nivattanīyoti . Evaṃ pana kathento yathāṭhitova vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā kilese khepetvā chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.13.35-40) –
其中「旷野之豚」是比喻祖根苗。此处家族之根绪为治理者代表。野豚则喻年轻之人，快速成长为祖系枝叶。快速成长枝叶指枝叶生长强健，具强壮活力，通达事理。旷野野豚意指不能安于肥沃良田。家族枝叶间迸发出破坏稻田的芽枝。如此我因妻命而出家，使我此生非安居而是破坏庄稼的外来者。如同亲自未结识的家族枝叶，破坏家园的野豚，我亦未婚时与妻子等有缘不深，如家中枝叶般，故依妻命出家。今我已出家，心欢喜称：「善哉，我已出家，今正依于佛道光明正法」，乃至愿母亲睿智协议我为沙门，准我持戒行道。此言含义是：尽管往昔未蒙母命许可，今已出家，愿母允许我立志于沙门生活，不愿反归家中。如此言说，令内观智慧生长持久，依正道除垢烦恼，而成就六通。故经律中偈语赞扬此事。
‘‘Nisajja pāsādavare, vipassiṃ addasaṃ jinaṃ;
『我从高楼上坐望见胜利者维帕西尊者，』
Kakudhaṃ vilasantaṃva, sabbaññuṃ tamanāsakaṃ.
『如烈日光辉普照四方，具足一切智慧，无有黑暗。』
‘‘Pāsādassāvidūre ca, gacchati lokanāyako;
『从高楼远处，他作为世间领袖而行，』
Pabhā niddhāvate tassa, yathā ca sataraṃsino.
『其光辉照耀，如同夜晚皓月闪烁。』
‘‘Gandhodakañca paggayha, buddhaseṭṭhaṃ samokiriṃ;
『他取来清凉甘露施予诸佛中最尊者，』
Tena cittappasādena, tattha kālaṅkato ahaṃ.
『由此心意喜悦，我从污秽中得清净。』
‘‘Ekanavutito kappe, yaṃ gandhodakamākiriṃ;
『在一千零八十亿劫之前，有人以香水为业，』
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
『我不知其堕于恶趣，唯此是供养佛的果报。』
‘‘Ekatiṃse ito kappe, sugandho nāma khattiyo;
『在三千零一十亿劫之后，有一位名为苏甘陀的王族，』
Sattaratanasampanno, cakkavattī mahabbalo.
『拥有七宝充满，其为大力轮王。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我的烦恼已被熄灭……如此，乃建立于佛陀教法中。』
Chaḷabhiñño pana hutvā mātaraṃ āpucchitvā tassā pekkhantiyāyeva ākāsena pakkāmi. So arahattappattiyā uttarikālampi antarantarā tameva gāthaṃ paccudāhāsi.
『成为具足六通者后，问及母亲，于望其处即随风而去。以阿拉汉果证成就者的威仪，间断间宣说此偈。』
Tattha ‘‘pabbajitomhī’’ti imināpadesena ayampi therassa aññābyākaraṇagāthā ahosi attano santāne rāgādimalassa pabbājitabhāvadīpanato. Tenāha bhagavā – ‘‘pabbājayamattano malaṃ, tasmā ‘pabbajito’ti vuccatī’’ti (dha. pa. 388).
在此以「出家了」这句话，亦即这词语的用法，是为了表明该长老由于自己道系中贪著的烦恼污垢，而示现出出家的状况。因此世尊说：『出家者身心上之污垢已清净，故称为“出家者”。』
Ātumattheragāthāvaṇṇanā niṭṭhitā. · 阿都玛长老偈注释完毕。
3. Māṇavattheragāthāvaṇṇanā3. 玛纳瓦长老偈注释
Jiṇṇañca disvā dukhitañca byādhitanti āyasmato māṇavattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekanavute kappe brāhmaṇakule nibbattitvā lakkhaṇadharo hutvā vipassissa bhagavato abhijātiyā lakkhaṇāni pariggahetvā pubbanimittāni sāvetvā, ‘‘ekaṃsena ayaṃ buddho bhavissatī’’ti byākaritvā nānānayehi thometvā abhivādetvā padakkhiṇaṃ katvā pakkāmi. So tena puññakammena sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālassa gehe nibbattitvā yāva sattavassāni, tāva antoghareyeva vaḍḍhitvā sattame saṃvacchare upanayanatthaṃ uyyānaṃ nīto antarāmagge jiṇṇāturamate disvā tesaṃ adiṭṭhapubbattā te parijane pucchitvā jarārogamaraṇasabhāvaṃ sutvā sañjātasaṃvego tato anivattanto vihāraṃ gantvā satthu santike dhammaṃ sutvā mātāpitaro anujānāpetvā pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.41-64) –
此乃年老且身心痛苦的长老学童的颂歌。缘起为何？这也是前佛时代所曾有的功德；在不同世间，依缘轮回而有善法之显现。于第一千九百劫间，生于婆罗门家族，为贵族标记之持有者，获得了智慧总持的佛陀光明特征，观察前因，预言「未来必有此佛」，为众生宣扬此理，顶礼、绕行一周后，便离去。以此善业，续生诸佛及圣者中，转生于此世间，居王舍城之婆罗门大宅，活七十年，终老于城市郊园中。年老且病苦显现，亲属询问、听闻老病死之实相，生起愁虑，不再回避，出门至佛前听法，获父母同意而出家，开始修习智慧禅观，不久便证得阿拉汉果。《阿闼薄奈注》载其传记曰——
‘‘Jāyamāne vipassimhi, nimittaṃ byākariṃ ahaṃ;
“生于世尊时，我预示其迹象；
Nibbāpayiñca janataṃ, buddho loke bhavissati.
通知大众，表明世间当有佛陀；
‘‘Yasmiñca jāyamānasmiṃ, dasasahassi kampati;
当我出生之地，震动万众；
So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.
如今此佛已为导师，正以慧眼宣说法。”
‘‘Yasmiñca jāyamānasmiṃ, āloko vipulo ahu;
『於何處產生之時，光明寬廣無量；』
So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.
『此時世尊妙覺者，即為眾生說法，眼慧顯現。』
‘‘Yasmiñca jāyamānasmiṃ, saritāyo na sandayuṃ;
『於何處產生之時，河流不再逆行；』
So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.
『此時世尊妙覺者，即為眾生說法，眼慧顯現。』
‘‘Yasmiñca jāyamānasmiṃ, avīcaggi na pajjali;
『於何處產生之時，地獄火不再燃燒；』
So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.
『此時世尊妙覺者，即為眾生說法，眼慧顯現。』
‘‘Yasmiñca jāyamānasmiṃ, pakkhisaṅgho na sañcari;
「在何方正出生时，飞鸟群尚不飞翔；
So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.
此时世尊导师已然诞生，觉者宣说正法。
‘‘Yasmiñca jāyamānasmiṃ, vātakkhandho na vāyati;
「在何方正出生时，风力尚未吹动；
So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.
此时世尊导师已然诞生，觉者宣说正法。
‘‘Yasmiñca jāyamānasmiṃ, sabbaratanāni jotayuṃ;
「在何方正出生时，诸宝光辉尚未显现；
So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.
此时世尊导师已然诞生，觉者宣说正法。」
‘‘Yasmiñca jāyamānasmiṃ, sattāsuṃ padavikkamā;
「于众生出生之中，众生中诸位阶层变动时，
So dāni bhagavā satthā, dhammaṃ deseti cakkhumā.
此时世尊正觉师眼目明彻，宣说正法。
‘‘Jātamatto ca sambuddho, disā sabbā vilokayi;
正觉者自出生即觉，遍观四方诸处，
Vācāsabhimudīresi, esā buddhāna dhammatā.
演说清净教义，彰显佛之法义。
‘‘Saṃvejayitvā janataṃ, thavitvā lokanāyakaṃ;
感动大众而住立，摄持世界之主，
Sambuddhaṃ abhivādetvā, pakkāmiṃ pācināmukho.
顶礼正觉圣者，则往向南方而去。」
‘‘Ekanavutito kappe, yaṃ buddhamabhithomayiṃ;
“在九十九个劫之前，那位我曾生起敬仰的佛陀；
Duggatiṃ nābhijānāmi, thomanāya idaṃ phalaṃ.
我不知堕落恶趣，他之果报令我欢喜欢悦。”
‘‘Ito navutikappamhi, sammukhāthavikavhayo;
“自此九十个劫之中，正面相续相继的诸王；
Sattaratanasampanno, cakkavattī mahabbalo.
具七宝充足，是界王且具大力。”
‘‘Pathavīdundubhi nāma, ekūnanavutimhito;
“名为大地土丘，劫数为八十九；
Sattaratanasampanno, cakkavattī mahabbalo.
具七宝充足，是界王且具大力。”
‘‘Aṭṭhāsītimhito kappe, obhāso nāma khattiyo;
“八十八亿劫之中，有一位名为光明的王族；
Sattaratanasampanno, cakkavattī mahabbalo.
他具足七宝成就，是一位大权力的世间统治者。
‘‘Sattāsītimhito kappe, saritacchedanavhayo;
“八十七亿劫之中，有一位名为断河的火焰，
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝成就，是一位大权力的世间统治者。
‘‘Agginibbāpano nāma, kappānaṃ chaḷasītiyā;
“名为火尽灭者的，生于第六十四劫；
Sattaratanasampanno, cakkavattī mahabbalo.
他具足七宝成就，是一位大权力的世间统治者。”
‘‘Gatipacchedano nāma, kappānaṃ pañcasītiyā;
『行止断』者，名为五十个劫；具足七宝的，轮王大有力者也。
Sattaratanasampanno, cakkavattī mahabbalo.
『瓦塔萨摩王』者，名为小五十个劫；具足七宝的，轮王大有力者也。
‘‘Rājā vātasamo nāma, kappānaṃ cullasītiyā;
『珠宝混浊王』者，名为三十个劫；具足七宝的，轮王大有力者也。
Sattaratanasampanno, cakkavattī mahabbalo.
『行止断』者，名为五十个劫；具足七宝的，轮王大有力者也。
‘‘Ratanapajjalo nāma, kappānaṃ teasītiyā;
『瓦塔萨摩王』者，名为小五十个劫；具足七宝的，轮王大有力者也。
Sattaratanasampanno, cakkavattī mahabbalo.
『珠宝混浊王』者，名为三十个劫；具足七宝的，轮王大有力者也。
‘‘Padavikkamano nāma, kappānaṃ dveasītiyā;
「名为帕达维卡曼诺者，是第二十二劫的；具足七宝的，乃是大力的转轮圣王。」
Sattaratanasampanno, cakkavattī mahabbalo.
「具足七宝，为大力的转轮圣王。」
‘‘Rājā vilokano nāma, kappānaṃ ekasītiyā;
「名为罗迦威洛迦诺者，是第二十一劫的；具足七宝的，乃是大力的转轮圣王。」
Sattaratanasampanno, cakkavattī mahabbalo.
「具足七宝，为大力的转轮圣王。」
‘‘Girasāroti nāmena, kappesītimhi khattiyo;
「名为吉罗萨罗者，是第二十劫的国王；具足七宝的，乃是大力的转轮圣王。」
Sattaratanasampanno, cakkavattī mahabbalo.
「具足七宝，为大力的转轮圣王。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我断除……如是，成就于佛陀教法所作』言。
Adhigatārahatto pana bhikkhūhi, ‘‘kena, tvaṃ āvuso, saṃvegena atidaharova samāno pabbajito’’ti pucchito attano pabbajjānimittakittanāpadesena aññaṃ byākaronto –
到已得阿拉汉果的比库中间，『汝于大德，为何以如是精勤迅速之心而出家？』彼比库以其出家缘由之叙述称呼，另作他说答之——
§73
73.
‘‘Jiṇṇañca disvā dukhitañca byādhitaṃ, matañca disvā gatamāyusaṅkhayaṃ;
『见老也，见苦也，见病也，见我也，见命数将尽；
Tato ahaṃ nikkhamitūna pabbajiṃ, pahāya kāmāni manoramānī’’ti. –
于是我出家远行，舍离欲乐、爱好』——
Gāthaṃ abhāsi.
以偈言说。
Tattha jiṇṇanti jarāya abhibhūtaṃ, khaṇḍiccapāliccavalittacatādīhi samaṅgībhūtaṃ. Dukhitanti dukkhappattaṃ. Byādhitanti gilānaṃ. Ettha ca ‘‘byādhita’’nti vuttepi dukkhappattabhāvo siddho, ‘‘dukhita’’nti vacanaṃ tassa bāḷhagilānabhāvaparidīpanatthaṃ. Matanti kālaṅkataṃ, yasmā kālaṅkato āyuno khayaṃ vayaṃ bhedaṃ gato nāma hoti, tasmā vuttaṃ ‘‘gatamāyusaṅkhaya’’nti. Tasmā jiṇṇabyādhimatānaṃ diṭṭhattā, ‘‘ime jarādayo nāma na imesaṃyeva, atha kho sabbasādhāraṇā, tasmā ahampi jarādike anativatto’’ti saṃviggattā. Nikkhamitūnāti nikkhamitvā, ayameva vā pāṭho. Pabbajjādhippāyena gharato niggantvā. Pabbajinti satthu sāsane pabbajaṃ upagato. Pahāya kāmāni manoramānīti iṭṭhakantādibhāvato avītarāgānaṃ mano ramentīti manorame vatthukāme pajahitvā, tappaṭibaddhassa chandarāgassa ariyamaggena samucchindanena nirapekkhabhāvena chaḍḍetvāti attho. Kāmānaṃ pahānakittanamukhena cetaṃ therassa aññābyākaraṇaṃ ahosi. Māṇavakāle pabbajitattā imassa therassa māṇavotveva samaññā jātāti.
其中“老”者，谓被衰颓、枯坏、瘦削、枯槁诸相所执持。‘苦’者，为受苦之状。‘病’者，指患病状态。此处‘病’一词虽言病苦，然已成苦之因；‘苦’言辞强调其苦感。‘我’谓心认为时间已尽，因时间尽故，名为命终。故说‘命数将尽’。由此见老病苦等现象之实相，故生怖畏心，思『此为老死之类，非仅此时现，乃普遍众生也，故我亦不应违背老死之类』。‘出家远行’谓离舍宅门而出，即出家之行为。‘出家’者，谓依佛教法而出家。‘舍离欲乐’谓舍弃欲念等可爱之心，修断离无爱之心，乐于无欲。舍弃欲乐对应于舍弃烦恼及贪着，分别此义。于出家缘由称述无他解释。此比库自幼时即出家，故通晓此理。
Māṇavattheragāthāvaṇṇanā niṭṭhitā. · 玛纳瓦长老偈注释完毕。
4. Suyāmanattheragāthāvaṇṇanā4. 苏亚玛那长老偈注释
Kāmacchando ca byāpādoti āyasmato suyāmanattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito ekanavute kappe vipassissa bhagavato kāle dhaññavatīnagare brāhmaṇakule nibbattitvā vayappatto brāhmaṇasippesu nipphattiṃ patvā brāhmaṇamante vāceti. Tena ca samayena vipassī bhagavā mahatā bhikkhusaṅghena saddhiṃ dhaññavatīnagaraṃ piṇḍāya paviṭṭho hoti. Taṃ disvā brāhmaṇo pasannacitto attano gehaṃ netvā āsanaṃ paññāpetvā tassūpari pupphasanthāraṃ santharitvā adāsi, satthari tattha nisinne paṇītena āhārena santappesi, bhuttāviñca pupphagandhena pūjesi. Satthā anumodanaṃ vatvā pakkāmi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, suyāmanotissa nāmaṃ ahosi. So vayappatto tiṇṇaṃ vedānaṃ pāragū paramanissamayutto hutvā gehavāsīnaṃ kāmūpabhogaṃ jigucchitvā jhānaninno bhagavato vesāligamane paṭiladdhasaddho pabbajitvā khuraggeyeva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.65-74) –
欲欲与嗔恚，是具寿长老苏耶曼诵歌说。欲从何起？此亦昔日诸佛时代所为，彼时各处因修福善业，至一百九十劫，马哈摩嘎喇那佛住于丰饶城婆罗门家中，生而老死，终结于婆罗门种姓中，说诵婆罗门法。是时，马哈摩嘎喇那世尊与广大比库僧团同住丰饶城，托钵布施。婆罗门见之欢喜，携家出迎，置座奉请，覆以花盖献给佛陀，供养以洁净饮食，并以鲜花芬香礼敬。世尊称赞后而去。婆罗门因此福德生于天界，转生复修福德，在天人、人间轮回，于诸佛出世时，生于迦毗罗卫城某婆罗门子中，名为苏耶曼。彼生已老，断三界苦，超绝终极，厌弃家居之乐，入禅定中，得佛所授之阿拉汉果。此事见于《阿帕达那》（老年传）卷1，第13章65至74偈。
‘‘Nagare dhaññavatiyā, ahosiṃ brāhmaṇo tadā;
“安居丰饶城，彼时为婆罗门；
Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe.
特具相好形迹，身着净洁衣裳。
‘‘Padako veyyākaraṇo, nimittakovido ahaṃ;
为言辞解释者，善解显相之道；
Mante ca sisse vācesiṃ, tiṇṇaṃ vedāna pāragū.
教诲众生言辞，断除三界受苦。
‘‘Pañca uppalahatthāni, piṭṭhiyaṃ ṭhapitāni me;
五指执莲座，稳放所坐之处；
Āhutiṃ yiṭṭhukāmohaṃ, pitumātusamāgame.
愿献上燃灯与牺牲，供养父母亲属聚会时。
‘‘Tadā vipassī bhagavā, bhikkhusaṅghapurakkhato;
当时正觉世尊毗婆尸，作为比库僧团的先导，
Obhāsento disā sabbā, āgacchati narāsabho.
光明照耀四方诸处，众生羣象齐集来迎。
‘‘Āsanaṃ paññapetvāna, nimantetvā mahāmuniṃ;
设立座位庄严整齐，恭请大圣尊者入座；
Santharitvāna taṃ pupphaṃ, abhinesiṃ sakaṃ gharaṃ.
捧净鲜花轻轻平息，恭敬奉献入舍置放。
‘‘Yaṃ me atthi sake gehe, āmisaṃ paccupaṭṭhitaṃ;
我于自家所有物，陈设素食以备供养；
Tāhaṃ buddhassa pādāsiṃ, pasanno sehi pāṇibhi.
我在世尊足下，以心欢喜，合掌恭敬。
‘‘Bhuttāviṃ kālamaññāya pupphahatthamadāsahaṃ;
我曾因季节天气，供养鲜花芬芳之手。
Anumoditvāna sabbaññū, pakkāmi uttarāmukho.
诸位全知尊者欢喜许可后，我便转身朝向北面。
‘‘Ekanavutito kappe, yaṃ pupphamadadiṃ tadā;
那时所供献鲜花，历经九十九劫之久；
Duggatiṃ nābhijānāmi, pupphadānassidaṃ phalaṃ.
我不知由此花施而得的，是离恶趣之功德果报。
‘‘Anantaraṃ ito kappe, rājāhuṃ varadassano;
之后至今若干劫，相国婆罗多阇罗演现。
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝，乃大权力的转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
云：『烦恼已被我熄灭……于佛的教法中所作之事』。
Arahattaṃ pana patvā nīvaraṇappahānakittanamukhena aññaṃ byākaronto –
但已成阿拉汉者，以断除烦恼为标志，阐释另一者说——
§74
74.
‘‘Kāmacchando ca byāpādo, thinamiddhañca bhikkhuno;
欲贪与嗔恚，恰如比库之昏沉睡眠；
Uddhaccaṃ vicikicchā ca, sabbasova na vijjatī’’ti. – gāthaṃ abhāsi;
掉举与疑惑，皆不见于此。——如是偈言。
Tattha kāmacchandoti kāmesu chando, kāmo ca so chando cātipi kāmacchando, kāmarāgo. Idha pana sabbopi rāgo kāmacchando aggamaggavajjhassāpi adhippetattā, tenāha ‘‘sabbasova na vijjatī’’ti. Sabbepi hi tebhūmakadhammā kāmanīyaṭṭhena kāmā, tattha pavatto rāgo kāmacchando, tenāha bhagavā – ‘‘āruppe kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uddhaccanīvaraṇaṃ avijjānīvaraṇaṃ uppajjatī’’ti (paṭṭhā. 3.8.8) byāpajjati cittaṃ pūtibhāvaṃ gacchati etenāti byāpādo, ‘‘anatthaṃ me acarī’’tiādinayappavatto (dha. sa. 1066; vibha. 909) āghāto. Thinaṃ cittassa akalyatā anussāhasaṃhananaṃ, middhaṃ kāyassa akalyatā asattivighāto, tadubhayampi thinañca middhañca thinamiddhaṃ, kiccāhārapaṭipakkhānaṃ ekatāya ekaṃ katvā vuttaṃ. Uddhatabhāvo uddhaccaṃ, yena dhammena cittaṃ uddhataṃ hoti avūpasantaṃ, so cetaso vikkhepo uddhaccaṃ. Uddhaccaggahaṇeneva cettha kiccāhārapaṭipakkhānaṃ samānatāya kukkuccampi gahitamevāti daṭṭhabbaṃ. Taṃ pacchānutāpalakkhaṇaṃ. Yo hi katākatakusalākusalūpanissayo vippaṭisāro, taṃ kukkuccaṃ. Vicikicchāti, ‘‘evaṃ nu kho na nu kho’’ti saṃsayaṃ āpajjati, dhammasabhāvaṃ vā vicinanto kicchati kilamati etāyāti vicikicchā, buddhādivatthuko saṃsayo. Sabbasoti anavasesato. Na vijjatīti natthi, maggena samucchinnattā na upalabbhati. Idañca padadvayaṃ paccekaṃ yojetabbaṃ ayañhettha yojanā – yassa bhikkhuno tena tena ariyamaggena samucchinnattā kāmacchando ca byāpādo ca thinamiddhañca uddhaccakukkuccañca vicikicchā ca sabbasova na vijjati, tassa na kiñci karaṇīyaṃ, katassa vā paticayoti aññāpadesena aññaṃ byākaroti. Pañcasu hi nīvaraṇesu maggena samucchinnesu tadekaṭṭhatāya sabbepi kilesā samucchinnāyeva honti. Tenāha – ‘‘sabbete bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese’’ti (dī. ni. 2.146).
其中意欲贪欲谓之欲贪，欲即此贪也，或谓为爱欲。这里一切皆为贪欲，贪欲乃烦恼之最初根本，故谓『皆悉不见』。实则此贪欲乃根本烦恼，诸有皆从贪欲而起，故佛言：『无色禅定生时，求欲贪欲烦恼不起；昏沉睡眠烦恼不起，起时乃无明烦恼也』（指导注）。嗔恚则使心生污秽堕落，这即为嗔恚，现起心出恶言等无益行为（论注）。昏沉为心的恶劣状态，睡眠为身的不善之障，这两者合称昏沉睡眠，此中二者分别称昏与睡，彼二务必一同断除。掉举即心动摇不定，搅乱心意。以此分析烦恼除灭之道。掉举乃因业力差别，有生有灭，故称为挂念忧愁（论注）。疑惑则为『如此非如此』之疑，怀疑法性，称为疑。唯佛知真理故名之为疑。‘皆无’乃无有之意，实则‘无’指断见之灭尽，不复行走于八正道中。彼此两过失结合，令行为违背，故异说此理为他说。于五法烦恼中各自由正道断除，诸烦恼即从彼断除。由此佛说：『诸烦恼中佛断除五大障碍譬如火灭其薪』（中部·经文注）等语。
Suyāmanattheragāthāvaṇṇanā niṭṭhitā. · 苏亚马那长老偈注释结束。
5. Susāradattheragāthāvaṇṇanā五、苏萨拉达长老偈注释
Sādhusuvihitāna dassananti āyasmato susāradattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā vijjāpadesu nipphattiṃ gantvā kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantappadese araññāyatane assamaṃ kāretvā vihāsi. Atha naṃ anuggaṇhanto padumuttaro bhagavā bhikkhācāravelāyaṃ upasaṅkami. So dūratova disvā pasannamānaso paccuggantvā pattaṃ gahetvā madhurāni phalāni pakkhipitvā adāsi. Bhagavā taṃ paṭiggahetvā anumodanaṃ katvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde dhammasenāpatino ñātibrāhmaṇakule nibbattitvā mandapaññattā susāradoti gahitanāmo aparabhāge dhammasenāpatissa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.75-83) –
所谓祟行端正者，乃指具寿比库苏萨拉达长老的偈颂。其起源如何？当初在世尊迦叶尊者时代，有一位出生于婆罗门家族者，修习学问，精通佛法。他发现欲望生起诸多烦恼，于是舍弃家宅，出家修苦行，远往喜马拉雅山脉地带的森林静处，自作苦行隐居。此时，世尊迦叶尊者步行随行，到比库规行时间，亲自前来慰问。他远远看见，心中欢喜，走近携带坐垫，献上甘甜果实，并予以接纳。世尊接受后，表达欢喜，随后离去。此因该善行之功德，生天人及人间中，投生于佛陀后世的教法领袖家族，乃婆罗门氏族名讳苏萨拉达。其后在大婆罗门面前闻法，坚定不移地出家修习观慧，日益增长，最终证得阿拉汉道果。此事载于律藏祖师传记之中（apa. thera 1.13.75-83）－
‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;
『导师、善思者，通达三种感受；』
Himavantassāvidūre, vasāmi assame ahaṃ.
『于喜马拉雅遥远之处，隐居于寂静；』
‘‘Aggihuttañca me atthi, puṇḍarīkaphalāni ca;
『我尚有火把，及荷花果实；』
Puṭake nikkhipitvāna, dumagge laggitaṃ mayā.
『置于书册之上，我以硫磺涂抹；』
‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;
『莲花大师，供养受持：』
Mamuddharitukāmo so, bhikkhanto mamupāgami.
欲求超拔我者，托付于我，故而来近于我。
‘‘Pasannacitto sumano, phalaṃ buddhassadāsahaṃ;
「以欢喜心、善意，欣然乐于听受世尊真果；
Vittisañjanano mayhaṃ, diṭṭhadhammasukhāvaho.
以归依供养我，所见诸法皆安乐之因庄严之所。」
‘‘Suvaṇṇavaṇṇo sambuddho, āhutīnaṃ paṭiggaho;
「具金色相之正觉者，受奉此供养；
Antalikkhe ṭhito satthā, imaṃ gāthaṃ abhāsatha.
此师立于虚空中，讲说此偈文。
‘‘Iminā phaladānena, cetanāpaṇidhīhi ca;
「由此布施果报，及由意志誓愿，
Kappānaṃ satasahassaṃ, duggatiṃ nupapajjasi.
汝不堕落恶趣，虽历一百万劫苦。
‘‘Teneva sukkamūlena, anubhotvāna sampadā;
正是由此安乐根基，遍受福德成就；
Pattomhi acalaṃ ṭhānaṃ, hitvā jayaparājayaṃ.
我得坚固安住之处，了断胜败荣辱。
‘‘Ito sattasate kappe, rājā āsiṃ sumaṅgalo;
自七千万劫前，有王名曰善运；
Sattaratanasampanno, cakkavattī mahabbalo.
具七宝庄严，乃大力之转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已被我熄灭……如是等皆为佛法所作。
Arahattaṃ pana patvā sappurisūpanissayānisaṃsakittanāpadesena aññaṃ byākaronto –
得证阿拉汉果后，依据善人所依止的教法，用广泛流布的劝导语辞来教化他人，
§75
75.
‘‘Sādhu suvihitāna dassanaṃ, kaṅkhā chijjati buddhi vaḍḍhati;
「贤者的示现是善法，疑惑消除智慧增长；
Bālampi karonti paṇḍitaṃ, tasmā sādhu sataṃ samāgamo’’ti. –
愚者亦能成就智者，因此善会众是美善。」
Gāthaṃ abhāsi.
经句如是说。
Tattha sādhūti sundaraṃ, bhaddakanti attho. Suvihitāna dassananti suvihitānaṃ dassanaṃ. Gāthāsukhatthaṃ anusvāralopo kato. Sīlādiguṇehi susaṃvihitattabhāvānaṃ parānuddayāya suṭṭhu vihitadhammadesanānaṃ ariyānaṃ dassanaṃ sādhūti yojanā. ‘‘Dassana’’nti nidassanamattaṃ daṭṭhabbaṃ savanādīnampi bahukārattā. Vuttañhetaṃ bhagavatā –
其中『善』意指美好、吉祥。『贤者的示现』即善法的显现。此句中韵脚的元音“长音”被简略省略。因具戒律等诸德而风范俱全，为令诸具此善德者随顺彼法，向正觉者正法善行作说法，此正法之教示谓之「善法的示现」，简称为「示现」。『示现』意含教示启示之义，亦当能从听闻等多方面广泛智解。对此有经典开示曰：
‘‘Ye te bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṃsakā alaṃsamakkhātāro saddhammassa, dassanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi, savanaṃ…pe… upasaṅkamanaṃ…pe… payirupāsanaṃ…pe… anussaraṇaṃ…pe… anupabbajjampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī’’ti (itivu. 104).
『汝等诸比库具戒具定具慧，解脱具足，通达解脱智见的劝诫者、说明者、示教者、引导者、激发者、汇聚者、护持者，是正法的真实守护者，我为汝等诸比库称说示现，宣说其为诸比库的大利益：听闻……亲近……恭敬……忆念……出家传戒……，我称此为诸比库之多种利益。』（《入出息念经》104）
Dassanamūlakattā vā itaresaṃ dassanamevettha vuttaṃ, kaṅkhā chijjatītiādi tattha kāraṇavacanaṃ. Tādisānañhi kalyāṇamittānaṃ dassane sati viññujātiko atthakāmo kulaputto te upasaṅkamati payirupāsati ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusala’’ntiādinā (ma. ni. 3.296) pañhaṃ pucchati. Te cassa anekavihitesu kaṅkhāṭṭhānīyesu kaṅkhaṃ paṭivinodenti, tena vuttaṃ ‘‘kaṅkhā chijjatī’’ti. Yasmā ca te dhammadesanāya tesaṃ kaṅkhaṃ paṭivinodetvā pubbabhāge kammapathasammādiṭṭhiṃ vipassanāsammādiṭṭhiñca uppādenti, tasmā tesaṃ buddhi vaḍḍhati. Yadā pana te vipassanaṃ vaḍḍhetvā saccāni paṭivijjhanti, tadā soḷasavatthukā aṭṭhavatthukā ca vicikicchā chijjati samucchijjati, nippariyāyena paññā buddhi vaḍḍhati. Bālyasamatikkamanato te paṇḍitā honti. So tehi buddhiṃ vaḍḍheti, bālampi karonti paṇḍitanti. Tasmātiādi nigamanaṃ, yasmā sādhūnaṃ dassanaṃ vuttanayena kaṅkhā chijjati buddhi vaḍḍhati, te bālaṃ paṇḍitaṃ karonti, tasmā tena kāraṇena sādhu sundaraṃ sataṃ sappurisānaṃ ariyānaṃ samāgamo, tehi samodhānaṃ sammā vaḍḍhananti attho.
由于以观见为根基，或谓这里说的是断除疑惑，这是缘由之说。诚然，对于此种善友的观见，若有觉知其意义的儿子，会亲近而用心侍奉，问言：“尊者，有何善？有何不善？”等问题。（中部第三卷第296经）他们为他消除了许多不断出现的疑惑之处，因此说“疑惑被断除”。又因他为听闻法而解除疑惑，前世便生起了业道正见与观察正见，故其智慧增长。及至观照力增长时，真理悉皆被知晓，十六十八种疑惑皆被断除、毁灭，由此智慧与觉悟遂增。超越稚嫩境界后，则成为智者。这智慧增长，他亦令蠢者变为智者。因此，结论是，由于善士以宣说观见之法断除疑惑并增长智慧，故能使愚者成为智者；也因此，善妙美好的诸圣贤圣众的集会，因他们而正增长和谐相应而圆满实现。
Susāradattheragāthāvaṇṇanā niṭṭhitā. · 苏萨拉达长老偈注释结束。
6. Piyañjahattheragāthāvaṇṇanā六、皮扬迦哈长老偈注释
Uppatantesu nipateti āyasmato piyañjahattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito ekanavute kappe vipassissa bhagavato kāle himavante rukkhadevatā hutvā pabbatantare vasanto devatāsamāgamesu appānubhāvatāya parisapariyante ṭhatvā dhammaṃ sutvā satthari paṭiladdhasaddho ekadivasaṃ suvisuddhaṃ ramaṇīyaṃ gaṅgāyaṃ pulinappadesaṃ disvā satthu guṇe anussari – ‘‘itopi suvisuddhā satthu guṇā anantā aparimeyyā cā’’ti, evaṃ so satthu guṇe ārabbha cittaṃ pasādetvā tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ licchavirājakule nibbattitvā vayappatto yuddhasoṇḍo aparājitasaṅgāmo amittānaṃ piyahānikaraṇena piyañjahoti paññāyittha. So satthu vesāligamane paṭiladdhasaddho pabbajitvā araññe vasamāno vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.84-90) –
当产生时，他倒下了—这是尊敬的比扬迦长老所颂的歌。其由来为何？他在过去佛中也曾受任命为具足护持者，依各处生起闲静正法的因缘，积累功德。在今世释迦佛出世时，于喜马拉雅山中化身为树神，常居于山间，与群天众相会，虽无现身感应，却常汲汲于听法，亲近师长，坚信不疑，一日跨越河流，来到沙洲地，目睹佛陀的殊胜德行，心中生起赞叹：“彼亦是清净无垢之师，功德无边量。”由此以佛德为缘，心生欢喜，于功德所感，人天之间轮转，在此佛陀出世时，生于翅沙利国利吠族，年老时生起比扬迦名，意谓善友、慈悲。其生于释迦佛来时，信献出家，住于林中，观照力增长，得阿拉汉果。经阿陀那藏所说此偈（阿陀那长老本生经1.13.84-90）—
‘‘Pabbate himavantamhi, vasāmi pabbatantare;
“我住于喜马拉雅山中，居于山间幽处；
Pulinaṃ sobhanaṃ disvā, buddhaseṭṭhaṃ anussariṃ.
观见秀美河沙洲，随念最尊佛陀；
‘‘Ñāṇe upanidhā natthi, saṅkhāraṃ natthi satthuno;
智慧襄助无旁落，师法聚集无杂念；
Sabbadhammaṃ abhiññāya, ñāṇena adhimuccati.
洞悉诸法悉能断，智慧因缘彻底超。”
‘‘Namo te purisājañña, namo te purisuttama;
「礼敬你，诸人之首；礼敬你，诸人之最上。」
Ñāṇena te samo natthi, yāvatā ñāṇamuttamaṃ.
「以智慧与你相等，无有分别，直到智慧最究竟之处。」
‘‘Ñāṇe cittaṃ pasādetvā, kappaṃ saggamhi modahaṃ;
「以智慧调伏心意，我在天界中欢喜快乐；
Avasesesu kappesu, kusalaṃ caritaṃ mayā.
诸劫轮回中，身行善德由我所为。」
‘‘Ekanavutito kappe, yaṃ saññamalabhiṃ tadā;
「九百九十劫时，彼时我得识相；
Duggatiṃ nābhijānāmi, ñāṇasaññāyidaṃ phalaṃ.
不堕恶趣地，此乃智慧与识生之果报。」
‘‘Ito sattatikappamhi, eko pulinapupphiyo;
『此间三百年间，有一人如同沙丘花般绚丽，』
Sattaratanasampanno, cakkavattī mahabbalo.
『具足七宝庄严，是广大神力的世界主。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我心中烦恼已被摄伏……如是，成就世尊教法。』」
Arahattaṃ pana patvā ‘‘andhaputhujjanānaṃ paṭipattito vidhurā ariyānaṃ paṭipattī’’ti imassa atthassa dassanavasena aññaṃ byākaronto –
然若证得阿拉汉果，『为愚昧无明凡夫所行者，实为智慧圣者所行也』，以此见解之故，有人另释如是义——
§76
76.
‘‘Uppatantesu nipate, nipatantesu uppate;
『起时则坐，下时则起，』
Vase avasamānesu, ramamānesu no rame’’ti. – gāthaṃ abhāsi;
『居住于末时，不乐于乐时之所，』——此偈说道；
Tattha uppatantesūti uṇṇamantesu, sattesu mānuddhaccathambhasārambhādīhi attukkaṃsanena anupasantesu. Nipateti nameyya, tesaññeva pāpadhammānaṃ parivajjanena nivātavutti bhaveyya. Nipatantesūti oṇamantesu, hīnādhimuttikatāya kosajjena ca guṇato nihīyamānesu. Uppateti uṇṇameyya, paṇītādhimuttikatāya vīriyārambhena ca guṇato ussukkeyya. Atha vā uppatantesūti uṭṭhahantesu, kilesesu pariyuṭṭhānavasena sīsaṃ ukkhipantesu. Nipateti paṭisaṅkhānabalena yathā te na uppajjanti, tathā anurūpapaccavekkhaṇāya nipateyya, vikkhambheyya ceva samucchindeyya ca. Nipatantesūti paripatantesu, ayonisomanasikāresu vīriyapayogamandatāya vā yathāraddhesu samathavipassanādhammesu hāya mānesu . Uppateti yonisomanasikārena vīriyārambhasampadāya ca te upaṭṭhāpeyya uppādeyya vaḍḍheyya ca. Vaseavasamānesūti sattesu maggabrahmacariyavāsaṃ ariyavāsañca avasantesu sayaṃ taṃ vāsaṃ vaseyyāti, ariyesu vā kilesavāsaṃ dutiyakavāsaṃ avasantesu yena vāsena te avasamānā nāma honti, sayaṃ tathā vase. Ramamānesu no rameti sattesu kāmaguṇaratiyā kilesaratiyā ramantesu sayaṃ tathā no rame naṃ rameyya, ariyesu vā nirāmisāya jhānādiratiyā ramamānesu sayampi tathā rame, tato aññathā pana kadācipi no rame nābhirameyya vāti attho.
所谓摔下，指的是降落于草丛之中，是由于六种污染的生起而未得清净，因不能在此教法中安住而致。所谓跌落，是由才智低劣、次第下沉，以及才德衰退之故而被挫损。所谓起身，是因才智增进，精进发起，才德上升而生。又或者所谓起身，是指如出头鸟般从烦恼中挣脱，昂首挺立。所谓跌落，是凭借反思力量，使他们不再生起烦恼，因此相应观察中者便降落、瓦解。所谓跌落，是指从下来者，是因不正念、没依缘正思维，能量耗散、止灭。所谓起身，是借由正念及正思维带动精进，使他们得到滋养、产生、增长。所谓留止，是指众生于得道行法、圣道境界中住处，自安其身，此为留停。于圣者中，由烦恼住处去往第二住处，以此住处而得名为被留止者，安住于此。所谓欢喜，是指众生因爱欲之喜，染污之乐而欢喜；于圣者中则因诸禅悦喜而欢喜。但如是欢喜至极时，圣者亦可不欢喜、不嗜好，意旨在此。
Piyañjahattheragāthāvaṇṇanā niṭṭhitā. · 皮扬迦哈长老偈注释结束。
7. Hatthārohaputtattheragāthāvaṇṇanā七、骑象者之子长老偈注释
Idaṃ pure cittamacāri cārikanti āyasmato hatthārohaputtattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ bhikkhusaṅghaparivutaṃ vihārato nikkhantaṃ disvā pasannacitto pupphehi pūjaṃ katvā pañcapatiṭṭhitena vanditvā padakkhiṇaṃ katvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ hatthārohakule nibbattitvā viññutaṃ patto hatthisippe nipphattiṃ agamāsi. So ekadivasaṃ hatthiṃ sikkhāpento nadītīraṃ gantvā hetusampattiyā codiyamāno ‘‘kiṃ mayhaṃ iminā hatthidamanena, attānaṃ damanameva vara’’nti cintetvā bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvāva cariyānukūlaṃ kammaṭṭhānaṃ gahetvā vipassanāya kammaṃ karonto ciraparicayena kammaṭṭhānato bahiddhā vidhāvantaṃ cittaṃ cheko hatthācariyo viya aṅkusena caṇḍamattavaravāraṇaṃ paṭisaṅkhānaaṅkusena niggaṇhanto ‘‘idaṃ pure cittamacāri cārika’’nti gāthaṃ abhāsi.
这是一首出自长老、骑象者之子比库的偈颂，称为『以往心行游行者行』。此事如何起因呢？传说他曾为前佛时代执掌者，于当时各处堕入无明，因业力显现，在正觉世尊时代于其家族出生，得知世尊降临，某日离开正觉师及僧团所住处，见到后心生清净，敬花礼拜，以五体投地礼敬后旋转三匝而去。承此福报，周转诸天人中，于此佛出世时代生于骑象家，得闻清净法，成为骑象比库。一天，该比库正在象背上修习，自激发因缘时，心念发起：「此象驯顺，驯服者为最佳。」遂往世尊处，听法后信受奉行，出家修行，摄取有利行法，专修观智。因与象行经验深厚，心如象师，握杖如钩，约束猛烈阻断之烦恼，心中守持念头，自称“昔日心行游行者”，并说出此偈。
§77
77. Tattha idanti vuccamānassa cittassa attapaccakkhatāya vuttaṃ. Pureti niggahakālato pubbe. Acārīti vicari, anavaṭṭhitatāya nānārammaṇesu paribbhami . Cārikanti yathākāmacariyaṃ. Tenāha ‘‘yenicchakaṃ yatthakāmaṃ yathāsukha’’nti. Tanti taṃ cittaṃ. Ajjāti etarahi. Niggahessāmīti niggaṇhissāmi, nibbisevanaṃ karissāmi. Yonisoti upāyena. Yathā kiṃ? Hatthippabhinnaṃ viya aṅkusaggaho. Idaṃ vuttaṃ hoti – idaṃ mama cittaṃ nāma ito pubbe rūpādīsu ārammaṇesu yena yena ramituṃ icchati, tassa tassa vasena yenicchakaṃ, yattha yattha cassa kāmo, tassa tassa vasena yatthakāmaṃ, yathā yathā vicarantassa sukhaṃ hoti, tatheva caraṇato yathāsukhaṃ dīgharattaṃ cārikaṃ acari, taṃ ajjapāhaṃ bhinnamadamattahatthiṃ hatthācariyasaṅkhāto cheko aṅkusaggaho aṅkusena viya yonisomanasikārena niggahessāmi, nāssa vītikkamituṃ dassāmīti. Evaṃ vadanto eva ca thero vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.13.91-96) –
第七十七条 关于此处所说的“心”，是指心的领悟能力。所谓“昔日”，意谓在昔昔时期间，所谓“行”，是指心随万象无常无住而游行。所谓“游行者”即如行乐般自由活动者，意为“随欲所好，随所喜乐”。这正是心的本质。今时今刻，我将“定住某处”的意思，以“驯象”喻，不离妄念，以有善方便的正思维加以制约。这就是说，我的心先前在各种色等果报境界间，随缘而乐，随缘而安住，随缘而行，在每处皆如意安乐，故长久任运游行。如今我以例喻“折弯无理的象杖”，它就像心的围缚，借由理智正念加以制约，决不偏离轨道。如此宣说，尊者乃增长观智，证得阿拉汉果。于是偈语中讲述（见上座部比库传记第1卷13章91-96节）——
‘‘Suvaṇṇavaṇṇo sambuddho, vipassī dakkhiṇāraho;
“金色光辉的正觉者，观察者达罗汉；
Purakkhato sāvakehi, ārāmā abhinikkhami.
先行于众弟子，安住于静室。
‘‘Disvānahaṃ buddhaseṭṭhaṃ, sabbaññuṃ tamanāsakaṃ;
“我见最尊佛，智通无所不知；
Pasannacitto sumano, gaṇṭhipupphaṃ apūjayiṃ.
心意柔和欢喜，供养花环。
‘‘Tena cittappasādena, dvipadindassa tādino;
借此心意安乐，对两足尊者表达敬意；
Haṭṭho haṭṭhena cittena, puna vandiṃ tathāgataṃ.
以心心相印，复礼如来。
‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;
一百年中，我用花供养；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
不知道此供佛功德能断恶道。
‘‘Ekatālīsito kappe, caraṇo nāma khattiyo;
四十一年中，此人名曰刹帝利。
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝的王转轮圣王，拥有广大威力。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我断除……警方遵行佛陀教法』，如此称说。
Ayameva ca therassa aññābyākaraṇagāthā ahosīti.
这正是长老的另一首祈释偈。
Hatthārohaputtattheragāthāvaṇṇanā niṭṭhitā. · 哈他罗哈子长老偈注释已毕。
8. Meṇḍasirattheragāthāvaṇṇanā8. 面达西拉长老偈注释
Anekajātisaṃsāranti āyasmato meṇḍasirattherassa gāthā. Kā uppatti? Sopi kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni karonto ito ekanavute kappe brāhmaṇakule nibbattitvā vayappatto kāme pahāya isipabbajjaṃ pabbajitvā mahatā isigaṇena saddhiṃ himavante vasanto satthāraṃ disvā pasannamānaso isigaṇena padumāni āharāpetvā satthu pupphapūjaṃ katvā sāvake appamādapaṭipattiyaṃ ovaditvā kālaṃ katvā devaloke nibbatto aparāparaṃ saṃsaranto imasmiṃ buddhuppāde sākete gahapatikule nibbatti, tassa meṇḍasarikkhasīsatāya meṇḍasirotveva samaññā ahosi. So bhagavati sākete añjanavane viharante satthāraṃ upasaṅkamitvā paṭiladdhasaddho pabbajitvā samathavipassanāsu kammaṃ karonto chaḷabhiñño ahosi. Teva vuttaṃ apadāne (apa. thera 1.13.97-105) –
多生轮回者，这是敬尊老比库颅顶长老的一首偈语。其何由来？他曾于昔日诸佛时代履行教法。不时于彼处因果缘起修福德，历九十九劫生于婆罗门家，后长大成人，舍弃爱欲，出家修道。与众比库共处喜马拉雅山林，见世尊后，心欢悦而献上莲花奉供，引导弟子精勤行持。时至终，经历许多世升降，复生于佛陀兴起之时，在舍宅婆罗门家中出生。因颅顶长老之资质，他于其顶盖获得出家者之标志。彼时世尊隐于沙卡那森林，长老侍立近前，皈依信受而出家，行止静虑双运，通达六种超知。此事记于阿帕达经（比库传1.13.97-105）中。
‘‘Himavantassāvidūre, gotamo nāma pabbato;
『在喜马拉雅山远处，有一座名为果德玛的山；
Nānārukkhehi sañchanno, mahābhūtagaṇālayo.
被多种树木覆盖，是众多四大元素聚集的所在。'
‘‘Vemajjhamhi ca tassāsi, assamo abhinimmito;
‘在其中间区域，称为阿萨摩；
Purakkhato sasissehi, vasāmi assame ahaṃ.
在前方众多侍者旁，我居住于阿萨摩。
‘‘Āyantu me sissagaṇā, padumaṃ āharantu me;
愿我的诸弟子前来，为我采莲；
Buddhapūjaṃ karissāmi, dvipadindassa tādino.
我将为双足尊者佛作礼敬。
‘‘Evanti te paṭissutvā, padumaṃ āhariṃsu me;
如是受教后，你们为我采莲；
Tathā nimittaṃ katvāhaṃ, buddhassa abhiropayiṃ.
我即以此莲为相，供献于佛陀。
‘‘Sisse tadā samānetvā, sādhukaṃ anusāsahaṃ;
『比库们，我当时将你们聚集，善加教诲；』
Mā kho tumhe pamajjittha, appamādo sukhāvaho.
『勿使尔等懈怠，正念不放逸，乃至安乐之果常隨。』
‘‘Evaṃ samanusāsitvā, te sisse vacanakkhame;
『尔辈受此训诲之后，诸比库彼时默然，』
Appamādaguṇe yutto, tadā kālaṅkato ahaṃ.
『乃以不懈善行相应，我当时无有瑕疵。』
‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;
『九十九劫以来，我曾敬奉此花，』
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
『然此功德无使堕入恶道，乃如来供养之果报耳。』
‘‘Ekapaññāsakappamhi , rājā āsiṃ jaluttamo;
『五十一王时代，国王名为伽鲁达多；』
Sattaratanasampanno, cakkavattī mahabbalo.
『具足七宝，是大权天王，力大无比；』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『我心烦恼已消……如来教法已成。』
So attano pubbenivāsaṃ anussaranto –
他忆念自己前生，
§78
78.
‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;
『经历无数生死轮回，却未曾到达涅槃；』
Tassa me dukkhajātassa, dukkhakkhandho aparaddho’’ti. – gāthaṃ abhāsi;
『那个痛苦的生死之苦，是苦之聚集，是过失。』——他说此偈；
Tattha anekajātisaṃsāranti anekajātisatasahassasaṅkhyaṃ idaṃ saṃsāravaṭṭaṃ, addhuno adhippetattā accantasaṃyogekavacanaṃ. Sandhāvissanti saṃsariṃ, aparāparaṃ cavanuppajjanavasena paribbhamiṃ. Anibbisanti tassa nivattakañāṇaṃ avindanto alabhanto. Tassa meti evaṃ saṃsarantassa me. Dukkhajātassāti jātiādivasena uppannadukkhassa, tissannaṃ vā dukkhatānaṃ vasena dukkhasabhāvassa. Dukkhakkhandhoti kammakilesavipākavaṭṭappakāro dukkharāsi. Aparaddhoti arahattamaggappattito paṭṭhāya paribbhaṭṭho cuto na abhinibbattissati. ‘‘Aparaṭṭho’’ti vā pāṭho, apagatasamiddhito samucchinnakāraṇattā apagatoti attho. Idameva ca therassa aññābyākaraṇaṃ ahosi.
此处所谓众生多生轮回者，谓多生数以百万千万计的轮回往返，这即是轮回之流转。此轮回因缘现今归于统摄，形成紧密相连不可分割的整体。众生彼此连接轮转，有时聚合起，有时分散散逸，如鸟群起落般周流不息。众生未完成业缘的果报，不能断绝回转，因而不会见得涅槃之智慧。那样我等称此为轮回之流转。所谓苦生者，即众生由出生等五蕴因缘所生之苦，包括生苦等三种苦，亦因苦性本质而受困。苦蕴即业力与烦恼的果报轮回聚集成苦之总和。所谓“未成道者”，谓未达阿拉汉道果，尚位于修行之中，终未得究竟涅槃而轮回流转。或读作“未成道”者，指断灭之因未灭，故非真断灭，而称未断无降。此即长老师尊无他释之处。
Meṇḍasirattheragāthāvaṇṇanā niṭṭhitā. · 面达西拉长老偈注释已毕。
9. Rakkhitattheragāthāvaṇṇanā9. 拉奇德长老偈注释
Sabborāgo pahīno meti āyasmato rakkhitattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthu dhammadesanaṃ sutvā pasannamānaso desanāñāṇaṃ ārabbha thomanaṃ akāsi. Satthā tassa cittappasādaṃ oloketvā ‘‘ayaṃ ito satasahassakappamatthake gotamassa nāma sammāsambuddhassa rakkhito nāma sāvako bhavissatī’’ti byākāsi . So taṃ sutvā bhiyyosomattāya pasannamānaso aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde devadahanigame sākiyarājakule nibbatti, rakkhitotissa nāmaṃ ahosi. So ye sākiyakoliyarājūhi bhagavato parivāratthāya dinnā pañcasatarājakumārā pabbajitā, tesaṃ aññataro. Te pana rājakumārā na saṃvegena pabbajitattā ukkaṇṭhābhibhūtā yadā satthārā kuṇāladahatīraṃ netvā kuṇālajātakadesanāya (jā. 2.21.kuṇālajātaka) itthīnaṃ dosavibhāvanena kāmesu ādīnavaṃ pakāsetvā kammaṭṭhāne niyojitā, tadā ayampi kammaṭṭhānaṃ anuyuñjanto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.1-9) –
“诸恶欲已断”是具寿长老护持师尊的偈颂。其缘起为何？据说此护持者生于极尊世尊波头摩多时，于富贵家中出生。某一日于佛陀法会中听闻佛法，心生欢喜自在，遂修习布施入门，他时佛察其心地光明，讴赞说：“此人百千劫之后，必成为名为护持者的正觉佛弟子”。长老闻此语愈加欢喜，其后不断积聚功德，转生于天人、凡人之间，在佛出现时生于舍卫国释迦族，名曰护持者。护持者中，有五百名舍卫释迦王子弃家出家，彼中一者即此护持者。然这些王子非因忧郁急迫出家，乃因某次佛陀至拘那罗河畔宣讲拘那罗本生王子故事，指示女子们断除憎恶罪障，远离欲乐，入正行道。当时此护持亦禀行正观，增进智慧，卒得阿拉汉果。于此业果之故，正传中称颂如下（今起偈）：“
‘‘Padumuttaro nāma jino, lokajeṭṭho narāsabho;
“护持者名为波头摩多，世界至上，人中王中王；
Mahato janakāyassa, deseti amataṃ padaṃ.
身具广大出生之躯，宣说不死之道法；
‘‘Tassāhaṃ vacanaṃ sutvā, vācāsabhimudīritaṃ;
吾闻斯言心欢喜，愿闻佛语常欢愉；
Añjaliṃ paggahetvāna, ekaggo āsahaṃ tadā.
合掌礼敬心专注，当时专心听学佛语。”
‘‘Yathā samuddo udadhīnamaggo, nerū nagānaṃ pavaro siluccayo;
正如大海是诸水之首，群川众河中优异的清净水流，
Tatheva ye cittavasena vattare, na buddhañāṇassa kalaṃ upenti te.
同样以心为转动者，不能障碍佛的智慧，
‘‘Dhammavidhiṃ ṭhapetvāna, buddho kāruṇiko isi;
世尊立定法的规则，慈悲为怀的尊者，
Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.
坐于比库僧团中，说出了这首偈语，
‘‘Yo so ñāṇaṃ pakittesi, buddhamhi lokanāyake;
谁传播此智慧，处于世尊即世界领袖之中，
Kappānaṃ satasahassaṃ, duggatiṃ na gamissati.
那人百千劫中，永不堕入恶道。
‘‘Kilese jhāpayitvāna, ekaggo susamāhito;
「熄灭烦恼之后，专心正定，良好集中；
Sobhito nāma nāmena, hessati satthu sāvako.
正如名号所称，必将成为世尊的弟子。
‘‘Paññāse kappasahasse, sattevāsuṃ yasuggatā;
历经五十亿劫，众生得正趣向；
Sattaratanasampannā, cakkavattī mahabbalā.
具足七宝为业，国王霸主，具大威力。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我已熄灭烦恼……如是……成就了佛陀的教法。」
Arahattaṃ pana patvā attano pahīnakilese paccavekkhanto ‘‘sabbo rāgo’’ti gāthaṃ abhāsi.
然而入阿拉汉果，观照自己已断除的烦恼，诵曰：「一切皆贪。」
§79
79. Tattha ‘‘sabbo rāgo’’ti kāmarāgādippabhedo sabbopi rāgo. Pahīnoti ariyamaggabhāvanāya samucchedappahānavasena pahīno. Sabbo dosoti āghātavatthukādibhāvena anekabhedabhinno sabbopi byāpādo. Samūhatoti maggena samugghāṭito. Sabbo me vigato mohoti ‘‘dukkhe aññāṇa’’ntiādinā (dha. sa. 1067; vibha. 909) vatthubhedena aṭṭhabhedo, saṃkilesavatthuvibhāgena anekavibhāgo sabbopi moho maggena viddhaṃsitattā mayhaṃ vigato. Sītibhūtosmi nibbutoti evaṃ mūlakilesappahānena tadekaṭṭhatāya saṃkilesānaṃ sammadeva paṭippassaddhattā anavasesakilesadarathapariḷāhābhāvato sītibhāvaṃ patto, tato eva sabbaso kilesaparinibbānena parinibbuto ahaṃ asmi bhavāmīti aññaṃ byākāsi.
其说：“诸贪欲”者，是从欲贪等类之分别，所有诸贪欲皆亦属之。于圣道修习中，作为断除与摒弃之法而令其灭除。所谓诸烦恼为障碍等种类所成，种类繁多，然皆称为烦恼。所谓“聚集”，谓依道集会而成。命我已除尽者，为离苦无明等起因之八种出离，因污浊法之分别有多重区分，然诸烦恼皆由此道消灭。吾既除者，以根本烦恼除灭，专注一处，烦恼实已正断，且从无残余烦恼之恐惧，故得凉灭之相，由此以诸烦恼尽灭，得名涅槃，谓“我即断生”义别有所说明。
Rakkhitattheragāthāvaṇṇanā niṭṭhitā. · 拉奇德长老偈注释已毕。
10. Uggattheragāthāvaṇṇanā10. 伍嘎长老偈注释
Yaṃ mayā pakataṃ kammanti āyasmato uggattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto ito ekatiṃse kappe sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sikhiṃ bhagavantaṃ passitvā pasannamānaso ketakapupphehi pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe ugganigame seṭṭhiputto hutvā nibbatti, uggotvevassa nāmaṃ ahosi. So viññutaṃ patto bhagavati tasmiṃ nigame bhaddārāme viharante vihāraṃ gantvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.10-16) –
我所述者是敬尊长老乌加所言偈。何以成道？此人即前佛诸弟子中之一，于各劫中行善积福，至世尊所在时代，于家中出生，知觉觉悟，有一日拜见世尊，心清净，供养以茎花。因此功德业，生天界，轮转于善趣等。此生于拘舍罗国乌加乡，生于富商之子，名为乌加。觉悟后，于此乡在善友寺中修行止住，听闻世尊法，信受随顺，出家修止观业，不久得阿拉汉果。此事如经中所说（出经辞侄 1.14.10-16）——
‘‘Vinatānadiyā tīre, pilakkhu phalito ahu;
在谦卑河畔，结实凳子树茂盛；
Tāhaṃ rukkhaṃ gavesanto, addasaṃ lokanāyakaṃ.
我寻访此树，见世尊行走于世间；
‘‘Ketakaṃ pupphitaṃ disvā, vaṇṭe chetvānahaṃ tadā;
得见开花之桂树，斫倒于林间；
Buddhassa abhiropesiṃ, sikhino lokabandhuno.
为佛供养，奉献于持戒众生，众生之主。
‘‘Yena ñāṇena pattosi, accutaṃ amataṃ padaṃ;
『以此智慧得成就者，达至不坏的无上涅槃境界；』
Taṃ ñāṇaṃ abhipūjemi, buddhaseṭṭha mahāmuni.
『我敬礼此智慧，敬礼佛陀世尊大圣。』
‘‘Ñāṇamhi pūjaṃ katvāna, pilakkhumaddasaṃ ahaṃ;
『以智慧供养敬礼之后，于梦中得见彼圣；』
Paṭiladdhomhi taṃ paññaṃ, ñāṇapūjāyidaṃ phalaṃ.
『得此智慧显现，此智慧供养之果报。』
‘‘Ekatiṃse ito kappe, yaṃ pupphamabhiropayiṃ;
『三十三阿僧祇劫前，我所敬献的那朵花；』
Duggatiṃ nābhijānāmi, ñāṇapūjāyidaṃ phalaṃ.
『我不堕恶趣者，此智慧供养之功德。』
‘‘Ito terasakappamhi, dvādasāsuṃ phaluggatā;
「自今十三劫以来，历经十二个时代，
Sattaratanasampannā, cakkavattī mahabbalā.
皆具七宝庄严，乃为具有广大威力的转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我断尽……前文略……此乃世尊教法所成』如此说。」
Arahattaṃ pana patvā attano vaṭṭūpacchedadīpanena aññaṃ byākaronto –
然虽已得阿拉汉果，断尽自我轮回者，以断我之妙火照明，向他人宣说——
§80
80.
‘‘Yaṃ mayā pakataṃ kammaṃ, appaṃ vā yadi vā bahuṃ;
「我所行之业，无论多少，无论少者，
Sabbametaṃ parikkhīṇaṃ, natthi dāni punabbhavo’’ti. – gāthaṃ abhāsi;
皆悉已尽，今已无复来世。」——如是偈言述。
Tattha yaṃ mayā pakataṃ kammanti yaṃ kammaṃ tīhi kammadvārehi, chahi uppattidvārehi, aṭṭhahi asaṃvaradvārehi , aṭṭhahi ca saṃvaradvārehi pāpādivasena dānādivasena cāti anekehi pakārehi anādimati saṃsāre yaṃ mayā kataṃ upacitaṃ abhinibbattitaṃ vipākakammaṃ. Appaṃ vā yadi vābahunti tañca vatthucetanāpayogakilesādīnaṃ dubbalabhāvena appaṃ vā, tesaṃ balavabhāvena abhiṇhapavattiyā ca bahuṃ vā. Sabbametaṃ parikkhīṇanti sabbameva cetaṃ kammaṃ kammakkhayakarassa aggamaggassa adhigatattā parikkhayaṃ gataṃ, kilesavaṭṭappahānena hi kammavaṭṭaṃ pahīnameva hoti vipākavaṭṭassa anuppādanato. Tenāha ‘‘natthi dāni punabbhavo’’ti. Āyatiṃ punabbhavābhinibbatti mayhaṃ natthīti attho. ‘‘Sabbampeta’’ntipi pāṭho, sabbampi etanti padavibhāgo.
在此，我所宣说者，谓我所作之业，即是由三门业道、六门生起、八门放逸、八门调伏等多种业因所成之业。此业乃我所为，所遵循、启发承续、现生果报之业。若此业微弱，或甚弱，因渣滓心意、贪著等烦恼种种弱势或强盛之力，业力遂得增长演转，不论多与少。此所有一切终将灭尽，皆因具足此业之究竟断灭及其殊胜道理而灭绝，因烦恼轮回之断除，业轮自归灭尽。所以说“如今无复来生”，即意指未来不复有轮回之生起。“一切尽矣”句中，词义应分别解作“一切”和“尽”。
Uggattheragāthāvaṇṇanā niṭṭhitā. · 伍嘎长老偈颂注释完毕。
Aṭṭhamavaggavaṇṇanā niṭṭhitā. · 第八品注释完毕。
9. Navamavaggo
9. 第九品
1. Samitiguttattheragāthāvaṇṇanā一、萨弥提古德长老偈颂注释
Yaṃmayā pakataṃ pāpanti āyasmato samitiguttattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto bhagavantaṃ passitvā pasannacitto jātisumanapupphehi pūjaṃ akāsi. So tena puññakammena yattha yattha bhave nibbatti, tattha tattha kularūpaparivārasampadāya aññe satte abhibhavitvā aṭṭhāsi. Ekasmiṃ pana attabhāve aññataraṃ paccekabuddhaṃ piṇḍāya carantaṃ disvā ‘‘ayaṃ muṇḍako kuṭṭhī maññe, tenāyaṃ paṭicchādetvā vicaratī’’ti niṭṭhubhitvā pakkāmi. So tena kammena bahuṃ kālaṃ niraye paccitvā kassapassa bhagavato kāle manussaloke nibbatto paribbājakapabbajjaṃ upagato ekaṃ sīlācārasampannaṃ upāsakaṃ disvā dosantaro hutvā, ‘‘kuṭṭharogī bhaveyyāsī’’ti akkosi, nhānatitthe ca manussehi ṭhapitāni nhānacuṇṇāni dūsesi. So tena kammena puna niraye nibbattitvā bahūni vassāni dukkhaṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, samitiguttotissa nāmaṃ ahosi. So vayappatto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā suvisuddhasīlo hutvā viharati. Tassa purimakammanissandena kuṭṭharogo uppajji, tena tassa sarīrāvayavā yebhuyyena chinnabhinnā hutvā paggharanti. So gilānasālāyaṃ vasati. Athekadivasaṃ dhammasenāpati gilānapucchaṃ gantvā tattha tattha gilāne bhikkhū pucchanto taṃ bhikkhuṃ disvā ‘‘āvuso, yāvatā khandhappavatti nāma, sabbaṃ dukkhameva vedanā. Khandhesu pana asantesuyeva natthi dukkha’’nti vedanānupassanākammaṭṭhānaṃ kathetvā agamāsi. So therassa ovāde ṭhatvā vipassanaṃ vaḍḍhetvā chaḷabhiññā sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.12.82-90) –
此段所讲即是尊者三提姑多长老所作之颂曰，我所宣说之恶业因何而起？答曰，此恶业在过去诸佛时代，亦曾作别种功德、布施，次第随喜；及如来时代时，生于士族之家，已得具足了知及见佛清净法之果，心清净欢喜，作以花献敬。是因其生诸恶业之地，随缘处处生起世间种种依止家貌及其他众生，围绕相逼。曾在某一己身境界见一特异独觉行乞者，谓其剃发秃顶患皮癣似，遂远离其地而出离。是业因遂多时受地狱苦报，于咖萨巴佛时代转生人间，出家行乞，具足持戒清净之居士，色心憎恶，辱骂曰“此为皮病患者”，污辱浴池施以人类浴粉。因业力再入地狱受报多年，后于此佛出世时，生为某沙门婆罗门子，名曰三提姑多。年老时闻佛教法，信受奉行，出家为比库，持戒清净，修行住持。其前业所感皮癣病复发，身体肢体多处残损腐坏，住于医院。某日佛法僧军领来医院视病，诸病比库见之问他，说：“仁者，名为五蕴流转，此乃诸苦之由来，五蕴中无有无苦。”后依长老教诲，增长观智，显现六通。于阿帕陀经（安婆长老1.12.82-90）中，如是说：
‘‘Jāyantassa vipassissa, āloko vipulo ahu;
“生于慧眼长老，光明广大；
Pathavī ca pakampittha, sasāgarā sapabbatā.
大地震动，海洋波涛。”
‘‘Nemittā ca viyākaṃsu, buddho loke bhavissati;
“预兆异变显现，佛将出世于世间；
Aggo ca sabbasattānaṃ, janataṃ uddharissati.
乃诸有情众生中之首领，将能拔度大众。
‘‘Nemittānaṃ suṇitvāna, jātipūjamakāsahaṃ;
闻听诸种征相后，以我无生死贪敬之心；
Edisā pūjanā natthi, yādisā jātipūjanā.
彼诸生死贪敬，无有可敬者。
‘‘Saṅkharitvāna kusalaṃ, sakaṃ cittaṃ pasādayiṃ;
勤修善法后，令自心安定清净；
Jātipūjaṃ karitvāna, tattha kālaṅkato ahaṃ.
已作生死贪敬，则我无有玷秽。
‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;
我生于何种家族，无论天人或是人间；
Sabbe satte abhibhomi, jātipūjāyidaṃ phalaṃ.
一切眾生皆能稱尊我，此乃生敬所成之果報。
‘‘Dhātiyo maṃ upaṭṭhenti, mama cittavasānugā;
眾族群侍我左右，隨我心意為伴。
Na tā sakkonti kopetuṃ, jātipūjāyidaṃ phalaṃ.
彼等不堪憾恚，生敬所成之果報。
‘‘Ekanavutito kappe, yaṃ pūjamakariṃ tadā;
在一四一千劫時，我曾受禮敬於當時。
Duggatiṃ nābhijānāmi, jātipūjāyidaṃ phalaṃ.
彼時我不知惡趣，生敬所成之果報。
‘‘Supāricariyā nāma, catuttiṃsa janādhipā;
數十惡行中，有名為縱亂妄為者，四十三眾領主。
Ito tatiyakappamhi, cakkavattī mahabbalā.
自此第三劫，出现了大权大力的转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我熄灭……已经完成了佛陀之教法』如此说。
Chaḷabhiñño pana hutvā pahīnakilesapaccavekkhaṇena etarahi anubhuyyamānarogavasena purimajātīsu attanā kataṃ pāpakammaṃ anussaritvā tassa idāni sabbaso pahīnabhāvaṃ vibhāvento –
成为了有六种通达者，因断除烦恼而自观过失，现今体悟如病苦者般，忆念前生中自己所作的恶业，现今则完全断除，从各方面加以阐述——
§81
81.
‘‘Yaṃ mayā pakataṃ pāpaṃ, pubbe aññāsu jātisu;
『我曾造作的恶业，在过去诸多生命中；
Idheva taṃ vedanīyaṃ, vatthu aññaṃ na vijjatī’’ti. – gāthaṃ abhāsi;
如今仍当受其苦；无他因缘存在』——这偈颂揭示其义。
Tattha pāpanti akusalaṃ kammaṃ. Tañhi lāmakaṭṭhena pāpanti vuccati. Pubbeti purā. Aññāsu jātisūti ito aññāsu jātīsu, aññesu attabhāvesu. Ayañhettha attho – yadipi mayā imasmiṃ attabhāve na tādisaṃ pāpaṃ kataṃ atthi, idāni pana tassa sambhavoyeva natthi. Yaṃ pana ito aññāsu jātīsu kataṃ atthi, idheva taṃ vedanīyaṃ, tañhi idheva imasmiṃyeva attabhāve vedayitabbaṃ anubhavitabbaṃ phalaṃ, kasmā? Vatthu aññaṃ na vijjatīti tassa kammassa vipaccanokāso añño khandhappabandho natthi, ime pana khandhā sabbaso upādānānaṃ pahīnattā anupādāno viya jātavedo carimakacittanirodhena appaṭisandhikā nirujjhantīti aññaṃ byākāsi.
其处所者，即所谓恶业，谓之不善业。以渣藤木比喻恶业。所谓过去者，是指先前；诸他生命，谓他异身。此处之意为——虽然我于现生命中未作此恶业，现今此身亦不具此恶业；然我曾于他异生命中作此恶业，故今当于此处受苦，其果报即现于今生命，缘何如此？因过去所作业之余果不存在他处，无他五蕴为业所牵连，五蕴尽被断除如无所著者，犹如无住者之火焰，因心无复续故业火消灭，不得再次燃起，故无他处果报也，此理如此明示。
Samitiguttattheragāthāvaṇṇanā niṭṭhitā. · 萨弥提古德长老偈颂注释完毕。
2. Kassapattheragāthāvaṇṇanā二、咖萨巴长老偈颂注释
Yena yena subhikkhānīti āyasmato kassapattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā tīsu vedesu aññesu ca brāhmaṇasippesu nipphattiṃ gato, so ekadivasaṃ bhagavantaṃ disvā pasannamānaso sumanapupphehi pūjaṃ akāsi. Karonto ca satthu samantato upari ca pupphamuṭṭhiyo khipi. Buddhānubhāvena pupphāni pupphāsanākārena sattāhaṃ aṭṭhaṃsu. So taṃ acchariyaṃ disvā bhiyyosomattāya pasannamānaso ahosi. Aparāparaṃ puññāni karonto kappasatasahassaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa udiccabrāhmaṇassa putto hutvā nibbatti, kassapotissa nāmaṃ ahosi. Tassa daharakāleyeva pitā kālamakāsi. Mātā taṃ paṭijaggati. So ekadivasaṃ jetavanaṃ gato bhagavato dhammadesanaṃ sutvā hetusampannatāya tasmiṃyeva āsane sotāpanno hutvā mātu santikaṃ gantvā anujānāpetvā pabbajito satthari vuṭṭhavasse pavāretvā janapadacārikaṃ pakkante sayampi satthārā saddhiṃ gantukāmo āpucchituṃ mātu santikaṃ agamāsi. Mātā vissajjentī ovādavasena –
有关尊者咖萨巴长老的偈语“诸种丰饶之因”的由来。释迦牟尼世尊出生于婆罗门家族时期，在三界诸婆罗门种姓中享有盛誉，并受尊敬。有一日，一位婆罗门见到世尊，怀着欢喜清净的心，用鲜花供养。众人因佛恩感，连日献花，持续七八天。婆罗门见此神奇，内心更加欢喜清净。此后，他不断积累功德，转世多次皆居于善逝者（佛）境界。后来，生于舍卫国某北方婆罗门家，名叫咖萨巴。幼年时父亲去世，母亲抚养他。一日，咖萨巴前往祗树给孤独园听佛陀讲法，因缘具足顿成须陀洹果。随即回母身边，获母允准出家。出家后随师修行多年，练习禁戒，巡游乡邑。咖萨巴欲与其师同行，遂返母处启请。母以教诫劝勉曰：
§82
82.
‘‘Yena yena subhikkhāni, sivāni abhayāni ca;
“诸种丰饶，清净无怖；
Tena puttaka gacchassu, mā sokāpahato bhavā’’ti. – gāthaṃ abhāsi;
愿尔子行，经行无忧。”这首偈语如是说。
Tattha yena yenāti yattha yattha. Bhummatthe hi etaṃ karaṇavacanaṃ, yasmiṃ yasmiṃ disābhāgeti attho. Subhikkhānīti sulabhapiṇḍāni, raṭṭhānīti adhippāyo. Sivānīti khemāni arogāni. Abhayānīti corabhayādīhi nibbhayāni, rogadubbhikkhabhayāni pana ‘‘subhikkhāni, sivānī’’ti padadvayeneva gahitāni. Tenāti tattha, tasmiṃ tasmiṃ disābhāgeti attho. Puttakāti anukampantī taṃ ālapati. Māti paṭisedhatthe nipāto sokāpahatoti vuttaguṇarahitāni raṭṭhāni gantvā dubbhikkhabhayādijanitena sokena upahato mā bhava māhosīti attho. Taṃ sutvā thero, ‘‘mama mātā mayhaṃ sokarahitaṭṭhānagamanaṃ āsīsati, handa mayaṃ sabbaso accantameva sokarahitaṃ ṭhānaṃ pattuṃ yutta’’nti ussāhajāto vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.13.1-9) –
其中“诸种”“于诸处”意即在各地；“丰饶”指轻易得食；“国”指诸统治者；“清净”意为安全健康；“无怖”指无盗贼病痛之忧苦，“诸种丰饶、清净”合二为一。短语“于处处”意为各处各方；“子”谓母亲慈爱之言；“莫忧伤”意谓不可反对，彼不喜忧伤；不可入死地，不可有病苦担忧。闻此语后，尊者起念：“我母祝我得无忧安稳之所，护我安住清净境地。”由此发起精进禅修，速证阿拉汉果。经由此语及行为，早获果位。于《阿阇世传》经提及。
‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;
“师者明辩，通三藏意；
Abbhokāse ṭhito santo, addasaṃ lokanāyakaṃ.
安住空处，见世尊圣。”
‘‘Sīhaṃ yathā vanacaraṃ, byaggharājaṃva nittasaṃ;
如同狮子行于森林，恒常为丛林之王；
Tidhāpabhinnamātaṅgaṃ, kuñjaraṃva mahesinaṃ.
又如大象不同凡响，尊贵无比；
‘‘Sereyakaṃ gahetvāna, ākāse ukkhipiṃ ahaṃ;
我曾持水瓶提水，于空中撒洒；
Buddhassa ānubhāvena, parivārenti sabbaso.
凭借觉者之力量，周遍护卫一切。
‘‘Adhiṭṭhahi mahāvīro, sabbaññū lokanāyako;
雄健不动如大勇士，博学世间诸主宰；
Samantā pupphacchadanā, okiriṃsu narāsabhaṃ.
众生遍披花冠，拥护这英雄之王。
‘‘Tato sā pupphakañcukā, antovaṇṭā bahimukhā;
于是那朵花瓣形的小袋子，内紧外张，向外翻开；
Sattāhaṃ chadanaṃ katvā, tato antaradhāyatha.
我用七天时间遮盖它，然后它便消失不见了。
‘‘Tañca acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;
见此事奇妙无比，令人毛发竖立，诧异异常；
Buddhe cittaṃ pasādesiṃ, sugate lokanāyake.
於世尊、善逝、世间领袖，我的心生安乐欢喜。
‘‘Tena cittappasādena, sukkamūlena codito;
因由心意安乐，根本坚固之乐所引发；
Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.
历经百万劫难，我再未堕入恶趣之中。
‘‘Pannarasasahassamhi, kappānaṃ pañcavīsati;
『五百千』者，指五百千劫；『劫』谓漫长时间中的大劫。『二十五劫』者，数为二十五也。
Vītamalāsanāmā ca, cakkavattī mahabbalā.
『净静无恶名』者，即指此者名无烦恼。『转轮圣王』者，有大威力之世间君主也。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼熄灭于我』……此者，乃佛法所成之义也。『佛陀教法中所证』者，是言于世尊法中成就。
Arahattaṃ pana patvā ‘‘idameva mātu vacanaṃ arahattappattiyā aṅkusaṃ jāta’’nti tameva gāthaṃ paccudāhāsi.
成阿拉汉果后，彼语佛曰：『此即为成阿拉汉者之钩绳。』复以此偈文明其义。
Kassapattheragāthāvaṇṇanā niṭṭhitā. · 咖萨巴长老偈颂注释完毕。
3. Sīhattheragāthāvaṇṇanā三、西哈长老偈颂注释
Sīhappamatto viharāti āyasmato sīhattherassa gāthā. Kā uppatti? So kira purimabuddhesu katādhikāro ito aṭṭhārasakappasatamatthake atthadassissa bhagavato kāle candabhāgāya nadiyā tīre kinnarayoniyaṃ nibbattitvā pupphabhakkho pupphanivasano hutvā viharanto ākāsena gacchantaṃ atthadassiṃ bhagavantaṃ disvā pasannacitto pūjetukāmo añjaliṃ paggayha aṭṭhāsi. Bhagavā tassa ajjhāsayaṃ ñatvā ākāsato oruyha aññatarasmiṃ rukkhamūle pallaṅkena nisīdi. Kinnaro candanasāraṃ ghaṃsitvā candanagandhena pupphehi ca pūjaṃ katvā vanditvā padakkhiṇaṃ katvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde mallarājakule nibbatti, tassa sīhoti nāmaṃ ahosi. So bhagavantaṃ disvā pasannamānaso vanditvā ekamantaṃ nisīdi. Satthā tassa ajjhāsayaṃ oloketvā dhammaṃ kathesi. So dhammaṃ sutvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā araññe viharati. Tassa cittaṃ nānārammaṇe vidhāvati, ekaggaṃ na hoti, sakatthaṃ nipphādetuṃ na sakkoti. Satthā taṃ disvā ākāse ṭhatvā –
此为尊长狮长老偈。由来何起？彼昔昔佛世时，逾一千八百劫，值佛临世，时在恒河岸边，生于仙鸣种族，若食花、处花林中，游空而行，见佛心悦，生敬礼合掌而立。尊者佛知其心，从空降临一树荫，香熏于身，礼香环绕，绕佛足而退。以斯福业，于此佛世转生为摩揭陀国王之子，名曰狮长。见佛生敬心，独坐一边，佛察其心，宣讲法义。尊者闻法信受出家，取行处于林中安住。彼心分散，不能专一，亦难接触彼处。佛见之，立空中，
§83
83.
‘‘Sīhappamatto vihara, rattindivamatandito;
对曰：『狮长当谨守，昼夜如迷醉。』
Bhāvehi kusalaṃ dhammaṃ, jaha sīghaṃ samussaya’’nti. –
『应修习善法，速断疑虑』者，是教诫的核心。
Gāthāya ovadi. So gāthāvasāne vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.17-25) –
此为歌谣中所劝诫者。彼於歌谣终结时增长了内观力，遂证阿拉汉果。因之，《阿陀那长老传》（apa. thera 1.14.17-25）如是记载——
‘‘Candabhāgānadītīre, ahosiṃ kinnaro tadā;
『当时于旧美月江畔，我乃白衣天人之身，
Pupphabhakkho cahaṃ āsiṃ, pupphanivasano tathā.
以花为食，栖居花林，
‘‘Atthadassī tu bhagavā, lokajeṭṭho narāsabho;
此时，世尊示见真义，乃为世间至尊之人王，
Vipinaggena niyyāsi, haṃsarājāva ambare.
当空乘天鹅王，飞行于林中之巅』。
‘‘Namo te purisājañña, cittaṃ te suvisodhitaṃ;
我礼敬你，具有般人才智，汝心已然清净无染；
Pasannamukhavaṇṇosi, vippasannamukhindriyo.
容颜清朗明净，你具明朗清净的容颜感官；
‘‘Orohitvāna ākāsā, bhūripañño sumedhaso;
登上虚空，智深广博，慧光明朗；
Saṅghāṭiṃ pattharitvāna, pallaṅkena upāvisi.
披著袈裟而坐，安坐于床榻上；
‘‘Vilīnaṃ candanādāya, agamāsiṃ jinantikaṃ;
持有消解之檀香，来到佛陀足下；
Pasannacitto sumano, buddhassa abhiropayiṃ.
心怀欢喜喜悦，恭敬礼拜佛陀。
‘‘Abhivādetvāna sambuddhaṃ, lokajeṭṭhaṃ narāsabhaṃ;
礼敬已毕世尊，世上至尊人中王，
Pāmojjaṃ janayitvāna, pakkāmiṃ uttarāmukho.
生起喜悦心情，面向北方而去。
‘‘Aṭṭhārase kappasate, candanaṃ yaṃ apūjayiṃ;
十八劫之前，我曾供奉檀香，
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
不知堕恶道，此为供养佛所获之果。
‘‘Catuddase kappasate, ito āsiṃsu te tayo;
十四劫之前，那三位天子自此而来，
Rohaṇī nāma nāmena, cakkavattī mahabbalā.
名为罗哈尼，乃大力转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼已被我清除……佛陀的教法已成就」。
Yā pana bhagavatā ovādavasena vuttā ‘‘sīhappamatto’’ti gāthā, tattha sīhāti tassa therassa ālapanaṃ. Appamatto viharāti satiyā avippavāsena pamādavirahito sabbiriyāpathesu satisampajaññayutto hutvā viharāhi. Idāni taṃ appamādavihāraṃ saha phalena saṅkhepato dassetuṃ ‘‘rattindiva’’ntiādi vuttaṃ. Tassattho – rattibhāgaṃ divasabhāgañca ‘‘caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’ti (saṃ. ni. 4.239; a. ni. 3.16; vibha. 519) vuttanayena catusammappadhānavasena atandito akusīto āraddhavīriyo kusalaṃ samathavipassanādhammañca lokuttaradhammañca bhāvehi uppādehi vaḍḍhehi ca, evaṃ bhāvetvā ca jaha sīghaṃ samussayanti tava samussayaṃ attabhāvaṃ paṭhamaṃ tāva tappaṭibaddhachandarāgappahānena sīghaṃ nacirasseva pajaha, evaṃbhūto ca pacchā carimakacittanirodhena anavasesato ca pajahissatīti. Arahattaṃ pana patvā thero aññaṃ byākaronto tameva gāthaṃ paccudāhāsīti.
世尊所教诫的那偈曰『狮子警觉者』，其中『狮子』指的是那位长老的演说。所谓‘警觉者’即以正念不放逸、无懈怠，远离所有邪道，具足清醒明智而修行。现在就以“昼夜”（rattindiva）等语简略表示此警觉持戒与其果报。修行者白天黑夜不停，通过行走与坐禅，洁净心意，依次四正勤而不懈怠，不行恶法，精勤勇猛，修习善法，培养安立禅定与内观，以达世间及出世间的至善。如此修习后，能迅速摒除烦恼生起；当烦恼初生时，当即以断绝贪嗔之心而速斩断，亦能无间断地斩除心迹，最终必然放弃烦恼。既证阿拉汉果位，该长老用另一首偈反驳先前偈文。
Sīhattheragāthāvaṇṇanā niṭṭhitā. · 西哈长老偈颂注释完毕。
4. Nītattheragāthāvaṇṇanā四、尼德长老偈颂注释
Sabbarattiṃsupitvānāti āyasmato nītattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle sunando nāma brāhmaṇo hutvā anekasate brāhmaṇe mante vācento vājapeyyaṃ nāma yaññaṃ yaji, bhagavā taṃ brāhmaṇaṃ anukampanto yaññaṭṭhānaṃ gantvā ākāse caṅkami. Brāhmaṇo satthāraṃ disvā pasannamānaso sissehi pupphāni āharāpetvā ākāse khipitvā pūjaṃ akāsi. Buddhānubhāvena taṃ ṭhānaṃ sakalañca nagaraṃ pupphapaṭavitānikaṃ viya chāditaṃ ahosi. Mahājano satthari uḷāraṃ pītisomanassaṃ paṭisaṃvedesi. Sunandabrāhmaṇo tena kusalamūlena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, nītotissa nāmaṃ ahosi. So viññutaṃ patto ‘‘ime samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nivātesu senāsanesu viharanti, imesu pabbajitvā sukhena viharituṃ sakkā’’ti sukhābhilāsāya pabbajitvāva satthu santike kammaṭṭhānaṃ gahetvā katipāhameva manasikaritvā taṃ chaḍḍetvā yāvadatthaṃ udarāvadehakaṃ bhuñjitvā divasabhāgaṃ saṅgaṇikārāmo tiracchānakathāya vītināmeti, rattibhāgepi thinamiddhābhibhūto sabbarattiṃ supati. Satthā tassa hetuparipākaṃ oloketvā ovādaṃ dento –
『终夜饮酒』是尊者尼陀长老的偈句。其事由为何？当时尊者世尊时期，有一名名叫苏难陀的婆罗门，数百人中传授及讨论时，举行名为瓦阇培耶的献祭。世尊生起悲悯，亲往该献祭场所，并且于空中行走。婆罗门见到导师，心生欢喜，拿着鲜花向空中抛撒以示敬礼。因佛力加持，该地及全城皆如被花罩覆。大众感受到导师慈悲带来的极大喜悦。婆罗门苏难陀因福德善根，诸天人间往来此佛出生处时，转生在沙瓦提一婆罗门家中，名尼陀陀。彼得此觉悟，称说：「这些出家人是释迦族子，拥有善行善品，食物丰盛，安住静室，住在其中安乐自在。出家后能安乐修行。」于是心生欢喜，反复思惟佛法修行，当即抛弃以前的怀疑怀恶之念，先断除贪欲饮酒、腹饱之想，白天则安住静处，断绝纷乱杂念，夜间则被昏沉困倦所笼罩，整夜饮酒。世尊针对此因缘，察知其过失报应，予以教诲——
§84
84.
‘‘Sabbarattiṃ supitvāna, divā saṅgaṇike rato;
「若整夜饮酒，白天则沉浸于麻将等社交活动；
Kudāssu nāma dummedho, dukkhassantaṃ karissatī’’ti. – gāthaṃ abhāsi;
名为愚痴者，将为苦难之终结之苦受苦者。」——此偈宣说。
Tattha sabbarattinti sakalaṃ rattiṃ. Supitvānāti niddāyitvā, ‘‘rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetī’’tiādinā vuttaṃ jāgariyaṃ ananuyuñjitvā kevalaṃ rattiyā tīsupi yāmesu niddaṃ okkamitvāti attho. Divāti divasaṃ, sakalaṃ divasabhāganti attho. Saṅgaṇiketi tiracchānakathikehi kāyadaḷhibahulapuggalehi sannisajjā saṅgaṇiko, tasmiṃ rato abhirato tattha avigatacchando ‘‘saṅgaṇike rato’’ti vutto ‘‘saṅgaṇikārato’’tipi pāḷi. Kudāssu nāmāti kudā nāma. Assūti nipātamattaṃ, kasmiṃ nāma kāleti attho. Dummedhoti nippañño. Dukkhassāti vaṭṭadukkhassa. Antanti pariyosānaṃ. Accantameva anuppādaṃ kadā nāma karissati, edisassa dukkhassantakaraṇaṃ natthīti attho. ‘‘Dummedha dukkhassantaṃ karissasī’’tipi pāḷi.
其中“整夜”指的是整个通宵；“饮酒”是指使人入睡，即夜间于前三更以行走与坐禅净化心意，而非昏昏欲睡。所谓“白天”即全天；“社交活动”特指与有不良言行者同处。沉湎于此，失去对内心的控制，故心情不调和。而“愚痴”是指缺乏智慧者；“苦难”是指烦恼与其终结的痛苦。此语意为世间苦难终将由无明愚蠢引起，不断重现苦果，若如此无明，必遭痛苦终结之果，不能避免。总结为『愚痴者将作苦难的终结者』。
Evaṃ pana satthārā gāthāya kathitāya thero saṃvegajāto vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.26-33) –
是故，此长老因听闻佛陀以偈语所说，内心生起强烈感动，遂修习观智，未久即得阿拉汉果位。经上《阿巴丹经》中（apa. thera 1.14.26-33）对此有记载，称曰：
‘‘Sunando nāma nāmena, brāhmaṇo mantapāragū;
『名为苏南多的婆罗门，善于思惟、辩才无碍；
Ajjhāyako yācayogo, vājapeyyaṃ ayājayi.
为导师与乞求者，能施予义务布施，未曾乞求自饮；
‘‘Padumuttaro lokavidū, aggo kāruṇiko isi;
莲华长者是世间智者，乃首尊的慈悲圣者；
Janataṃ anukampanto, ambare caṅkamī tadā.
他慈爱众生行走于空中之时，
‘‘Caṅkamitvāna sambuddho, sabbaññū lokanāyako;
如是菩提者步行于天际，具足一切智善，乃世间首领。』
Mettāya aphari satte, appamāṇe nirūpadhi.
对慈悲心不可动摇，应恒持无量无边。
‘‘Vaṇṭe chetvāna pupphāni, brāhmaṇo mantapāragū;
婆罗门徙开花朵，来到集会堂之前，
Sabbe sisse samānetvā, ākāse ukkhipāpayi.
悉以平整掩覆小径，将花撒布于空中。
‘‘Yāvatā nagaraṃ āsi, pupphānaṃ chadanaṃ tadā;
覆盖尽其所至之城，犹如花盖一般；
Buddhassa ānubhāvena, sattāhaṃ na vigacchatha.
于此佛陀的神通之下，众生七日不散去。
‘‘Teneva sukkamūlena, anubhotvāna sampadā;
依此根基因缘，亲证圆满清净之境；
Sabbāsave pariññāya, tiṇṇo loke visattikaṃ.
「诸漏悉皆断尽，在世间度越烦恼。」
‘‘Ekārase kappasate, pañcatiṃsāsu khattiyā;
「一世劫中，三十五位王族贵胄；
Ambaraṃsasanāmā te, cakkavattī mahabbalā.
其名谓安婆罗僧萨，是具大力的转轮圣王。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「我心烦恼已断……此为佛陀教法所成。」
Arahattaṃ pana patvā thero aññaṃ byākaronto tameva gāthaṃ paccudāhāsi.
既证阿拉汉果，长老释然宣说此偈。
Nītattheragāthāvaṇṇanā niṭṭhitā. · 尼德长老偈颂注释完毕。
5. Sunāgattheragāthāvaṇṇanā五、苏那咖长老偈颂注释
Cittanimittassa kovidoti āyasmato sunāgattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekattiṃse kappe sikhissa bhagavato kāle brāhmaṇakule nibbattitvā vayappatto tiṇṇaṃ vedānaṃ pāragū hutvā araññāyatane assame vasanto tīṇi brāhmaṇasahassāni mante vācesi. Athekadivasaṃ tassa satthāraṃ disvā lakkhaṇāni upadhāretvā lakkhaṇamante parivattentassa, ‘‘īdisehi lakkhaṇehi samannāgato anantajino anantañāṇo buddho bhavissatī’’ti buddhañāṇaṃ ārabbha uḷāro pasādo uppajji. So tena cittappasādena devaloke nibbatto aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde nālakagāme aññatarassa brāhmaṇassa putto hutvā nibbatti, sunāgotissa nāmaṃ ahosi. So dhammasenāpatissa gihisahāyo therassa santikaṃ gantvā dhammaṃ sutvā dassanabhūmiyaṃ patiṭṭhito pabbajitvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.34-40) –
此为具德长老苏那迦对心所缘起的善巧偈语。其由来为何？此亦为古佛所作功德事迹，彼处皆依止解脱门，具善法缘。在一三十三劫期间，于佛世时出生为婆罗门家子，老死度脱三界烦恼，得度他方林处。居于深山野中，三千婆罗门后裔同会而议论。某日见彼师，示现相状，周说相貌，谓：「具此种种相，未来无量劫中必成无上正觉，智慧广大佛陀。」由此开始佛智宽广大安乐生起。彼以此心安乐往生天界，转轮圣王、天人与人相续轮回此佛出世时代，生于名为苏那迦的婆罗门家。彼即法军统领之家仆，亲近长老，礼听佛法，立足见道处，出家修习观照，证得阿拉汉果。此功德事迹记载于《阿帕陀那》一卷（古长老传记集 1.14.34-40）。
‘‘Himavantassāvidūre, vasabho nāma pabbato;
在喜玛拉雅山远方，有一座名为瓦萨波的山峰；
Tasmiṃ pabbatapādamhi, assamo āsi māpito.
在那山脚下，有一只大象被圈养。
‘‘Tīṇi sissasahassāni, vācesiṃ brāhmaṇo tadā;
当时有三千名弟子，婆罗门在众弟子前面讲说教义；
Saṃharitvāna te sisse, ekamantaṃ upāvisiṃ.
讲毕后，他将众弟子召集，独自坐到一旁。
‘‘Ekamantaṃ nisīditvā, brāhmaṇo mantapāragū;
婆罗门坐于一旁，善于思考议论；
Buddhavedaṃ gavesanto, ñāṇe cittaṃ pasādayiṃ.
他寻求有关佛陀的智慧，心中安宁清静。
‘‘Tattha cittaṃ pasādetvā, nisīdiṃ paṇṇasanthare;
于是心安定下来，坐于蒲团之上；
Pallaṅkaṃ ābhujitvāna, tattha kālaṅkato ahaṃ.
收起床褥，心中庄重肃穆。
‘‘Ekatiṃse ito kappe, yaṃ saññamalabhiṃ tadā;
三十三劫以前，我曾习得此识相；
Duggatiṃ nābhijānāmi, ñāṇasaññāyidaṃ phalaṃ.
那时未曾识得恶趣之苦，这就是智慧与觉知的果报。
‘‘Sattavīsati kappamhi, rājā siridharo ahu;
在二十七劫间，曾有一位王名为持宝；
Sattaratanasampanno, cakkavattī mahabbalo.
拥有七宝富饶，是大力量的世界主。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我断除……已完成于世尊教法』。
Arahattaṃ pana patvā bhikkhūnaṃ dhammadesanāpadesena aññaṃ byākaronto –
比库们若已证得阿拉汉果，借由陀罗尼与法的宣说，断别妄执——
§85
85.
‘‘Cittanimittassa kovido, pavivekarasaṃ vijāniya;
『精通心所缘相者，应了知出离之趣；
Jhāyaṃ nipako patissato, adhigaccheyya sukhaṃ nirāmisa’’nti. –
善于禅定修习，务求成就无染之安乐』。——
Gāthaṃ abhāsi.
如是偈曰。
Tattha cittanimittassa kovidoti bhāvanācittassa nimittaggahaṇe kusalo, ‘‘imasmiṃ samaye cittaṃ paggahetabbaṃ, imasmiṃ sampahaṃsitabbaṃ, imasmiṃ ajjhupekkhitabba’’nti evaṃ paggahaṇādiyogyassa cittanimittassa gahaṇe cheko. Pavivekarasaṃ vijāniyāti kāyavivekasaṃvaḍḍhitassa cittavivekassa rasaṃ sañjānitvā, vivekasukhaṃ anubhavitvāti attho. ‘‘Pavivekarasaṃ pitvā’’ti (dha. pa. 205) hi vuttaṃ. Jhāyanti paṭhamaṃ ārammaṇūpanijjhānena pacchā lakkhaṇūpanijjhānena ca jhāyanto. Nipakoti kammaṭṭhānapariharaṇe kusalo. Patissatoti upaṭṭhitassati. Adhigaccheyya sukhaṃ nirāmisanti evaṃ samathanimittādikosallena labbhe cittavivekasukhe patiṭṭhāya sato sampajāno hutvā vipassanājhāneneva jhāyanto kāmāmisavaṭṭāmisehi asammissatāya nirāmisaṃ nibbānasukhaṃ phalasukhañca adhigaccheyya samupagaccheyyāti attho.
其中『精通心所缘相者』，指于修习中善于识别心所缘相者，即此时当当知应当摄取心、应当调伏心、应当以正念不放逸心，此种摄受等事；『识别出离之趣』者，即体认随身心出离遍增之幽静，进而了知出离之妙乐；此义由经言『弃离幽静』所明。先修习感受缘起初禅的止观禅定，后修察观相法，乃为成就禅定之能者。『善于修习』意指精勤于修行法门，不再懈怠；『现前』指禅定现起而有所住。『善于禅定修习』者，乃是修行所依。『成就安乐』『无染乐』，乃是由止禅中之心识清净而获；因而修持者应专心守护此心之幽静安乐，修习正念而不放逸，遂依此修慧禅定，不为欲、为嗔、为愚痴所染着，达至无染之涅槃安乐与其果报。总之，此偈旨在阐明藉由对心相的洞察与正念禅定，所当修持、能达成之安乐及涅槃之乐的理旨。
Sunāgattheragāthāvaṇṇanā niṭṭhitā. · 苏那咖长老偈颂注释完毕。
6. Nāgitattheragāthāvaṇṇanā6. 那基德长老偈注释
Itobahiddhā puthuaññavādinanti āyasmato nāgitattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle nārado nāma brāhmaṇo hutvā ekadivasaṃ māḷake nisinno bhagavantaṃ bhikkhusaṅghena purakkhataṃ gacchantaṃ disvā pasannamānaso tīhi gāthāhi abhitthavi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare sakyarājakule nibbatti, nāgitotissa nāmaṃ ahosi. So bhagavati kapilavatthusmiṃ viharante madhupiṇḍikasuttaṃ (ma. ni. 1.199 ādayo) sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.47-54) –
这是关于比寿长老那吉多的偈颂，称他为“外方新异学者”。此人何以为来？他是在世尊护持时期伟大的比库波提摩诃那堪迦时的一位婆罗门名叫那罗陀，于一日坐在莲花池边，见世尊与比库僧团前行，心生欢喜，因而作三偈。因彼福德，他得生天界，不断积累功德，游转于天人之间。此时时期，佛陀初出世于咖毕拉瓦图城释迦族王室，他以那吉多之名再来。彼时，他在世尊处精进听闻「蜂蜜饭经」（中部·尼柯耶1.199节），坚定信乐，出家修行，增长慧观，证得阿拉汉果位。此事记载于上座传记（阿巴丹长老传 第1卷14章47-54偈）中。
‘‘Visālamāḷe āsīno, addasaṃ lokanāyakaṃ;
「宽广莲花坐下者，曾见世间领导者；
Khīṇāsavaṃ balappattaṃ, bhikkhusaṅghapurakkhataṃ.
残余烦恼已灭尽，得到比库僧团先锋称号；
‘‘Satasahassā tevijjā, chaḷabhiññā mahiddhikā;
拥有十万三明与六通广大财富；
Parivārenti sambuddhaṃ, ko disvā nappasīdati.
围绕觉者环境转动，谁见之不欢悦？
‘‘Ñāṇe upanidhā yassa, na vijjati sadevake;
智慧所依之地，在诸天中无有相似者；
Anantañāṇaṃ sambuddhaṃ, ko disvā nappasīdati.
如来具足无量智慧，谁见之而不心悦诚服？
‘‘Dhammakāyañca dīpentaṃ, kevalaṃ ratanākaraṃ;
法体如灯般光辉，独具宝珠之光华；
Vikappetuṃ na sakkonti, ko disvā nappasīdati.
无人能加以玷污，谁见之而不起敬仰？
‘‘Imāhi tīhi gāthāhi, nāradovhayavacchalo;
凭此三偈坚定如义，犹如那罗陀溪水湍急不息；
Padumuttaraṃ thavitvāna, sambuddhaṃ aparājitaṃ.
立足于莲华冠上，那不败的如来坚定屹立无敌。
‘‘Tena cittappasādena, buddhasanthavanena ca;
借此心之欢悦与佛恩的感召，感召闻者心生欢喜。
Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.
我未曾堕入恶道，即使经历百万劫难。
‘‘Ito tiṃsakappasate, sumitto nāma khattiyo;
“自三十劫前，有一 贵族名叫苏米多；
Sattaratanasampanno, cakkavattī mahabbalo.
财富七宝具足，乃大力的转轮王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
‘污染障碍已被我断除……作如来教法之事。’”
Arahattaṃ pana patvā satthu avitathadesanataṃ dhammassa ca niyyānikataṃ nissāya sañjātapītisomanasso pītivegappavissaṭṭhaṃ udānaṃ udānento –
然已得阿拉汉果，依止正法无谬圣师教诲，发出生起喜乐之心，欢喜激荡而发大讴歌——
§86
86.
‘‘Ito bahiddhā puthuaññavādinaṃ, maggo na nibbānagamo yathā ayaṃ;
“从此以后远离外道新说者，此路非涅槃之道，正如此处。”
Itissu saṅghaṃ bhagavānusāsati, satthā sayaṃ pāṇitaleva dassaya’’nti. –
世尊教诲比库僧团，导师亲自在眼前示现。
Gāthaṃ abhāsi.
世尊吟诵此偈。
Tattha ito bahiddhāti imasmā buddhasāsanā bāhirake samaye, tenāha ‘‘puthuaññavādina’’nti, nānātitthiyānanti attho. Maggo na nibbānagamo yathā ayanti yathā ayaṃ ariyo aṭṭhaṅgiko maggo ekaṃsena nibbānaṃ gacchatīti nibbānagamo, nibbānagāmī, evaṃ nibbānagamo maggo titthiyasamaye natthi asammāsambuddhappaveditattā aññatitthiyavādassa. Tenāha bhagavā –
此中‘此处’与‘彼处’指的是释迦教法内的内外时段，于是称为“异见论者”，意即各类外道。此处所说“道”，非指涅槃的到达，亦非指那如来所行的圣八正道，而仅是单纯的涅槃到达之义。在外道时段，无所谓正觉所证之菩提，如是而言外道的“道”不存在，于是世尊说——
‘‘Idheva , bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehī’’ti (dī. ni. 2.214; ma. ni. 1.139; a. ni. 4.241).
“比库们，此处有一沙门，此处有第二沙门，此处有第三沙门，此处有第四沙门，他们彼此之间空无对立的说法。”（出自长部尼枳尼经第二百一十四节、中部尼枳经第一百三十九节、增支部尼枳四百二十四节）
Itīti evaṃ. Assūti nipātamattaṃ. Saṅghanti bhikkhusaṅghaṃ, ukkaṭṭhaniddesoyaṃ yathā ‘‘satthā devamanussāna’’nti. Saṅghanti vā samūhaṃ, veneyyajananti adhippāyo. Bhagavāti bhāgyavantatādīhi kāraṇehi bhagavā, ayamettha saṅkhepo. Vitthāro pana paramatthadīpaniyaṃ itivuttakavaṇṇanāyaṃ vuttanayena veditabbo. Satthāti diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Sayanti sayameva. Ayañhettha attho – ‘‘sīlādikkhandhattayasaṅgaho sammādiṭṭhiādīnaṃ aṭṭhannaṃ aṅgānaṃ vasena aṭṭhaṅgiko nibbānagāmī ariyamaggo yathā mama sāsane atthi, evaṃ bāhirakasamaye maggo nāma natthī’’ti sīhanādaṃ nadanto amhākaṃ satthā bhagavā sayameva sayambhūñāṇena ñātaṃ, sayameva vā mahākaruṇāsañcodito hutvā attano desanāvilāsasampattiyā hatthatale āmalakaṃ viya dassento bhikkhusaṅghaṃ veneyyajanataṃ anusāsati ovadatīti.
如此即是。‘伊底’字仅仅是语尾助词。‘僧’指比库僧团，此处特指“导师，天人之师”等意义。‘僧’或指集体，亦解作引导众生的统治者。‘世尊’称谓源于其具足诸缘，简言之此处指世尊。详解则必须依《律藏》注解，以及《经藏》注释来加深理解。‘导师’意指依其教义照彻理法，体察真实根本而为训诲者。‘亲自示现’即为世尊亲自示现讲法。此义甚至适用于‘持戒等内所摄的八支，汇集于正见等中所依，八正道所趋的涅槃到达之义，及如我佛教法中所具备，而外道时段并无此般正觉的涅槃道存在’。世尊以狮子吼般的言教，令我等知晓此义，且在其亲鉴智慧与大悲之力，庄严妙法的现前教导中，依示如阿摩罗甘蔗树般显现，比库僧团定当听法、遵法、护法并勉行。
Nāgitattheragāthāvaṇṇanā niṭṭhitā. · 那基德长老偈注释完毕。
7. Paviṭṭhattheragāthāvaṇṇanā7. 巴维德长老偈注释
Khandhā diṭṭhā yathābhūtanti āyasmato paviṭṭhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ karonto atthadassissa bhagavato kāle kesavo nāma tāpaso hutvā ekadivasaṃ satthāraṃ upasaṅkamitvā dhammaṃ sutvā pasannamānaso abhivādetvā añjaliṃ paggayha padakkhiṇaṃ katvā pakkāmi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule uppajjitvā anukkamena viññutaṃ patto nekkhammaninnajjhāsayatāya paribbājakapabbajjaṃ pabbajitvā tattha sikkhitabbaṃ sikkhitvā vicaranto upatissakolitānaṃ buddhasāsane pabbajitabhāvaṃ sutvā ‘‘tepi nāma mahāpaññā tattha pabbajitā, tadeva maññe seyyo’’ti satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbaji. Tassa satthā vipassanaṃ ācikkhi. So vipassanaṃ ārabhitvā nacirasseva arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.14.55-59) –
“蕴皆为假相”，乃长老斋戒比库法师诗句。缘何有此诗？此亦为古佛所行计策，大乘修行者经过历劫因缘，修种种功德，于示教时节临近宿命佛世尊名曰常净，曾发苦行一日，诣师所闻法而心悦诚服，合掌顶礼环行后还。因功德力，升生天道，转世累积善行于天人间，悠游三界。在此佛陀后世诞生于摩揭陀国婆罗门家，依远继修得显密觉智，当服出家游方修行。比库们学法修行中遍察佛法教理，悉心体悟，感念此三种无上智慧皆由出家缘起，遂诣世尊诚心礼敬，闻法信受而出家。世尊开示清观，彼即以清观入道，未久即现证阿拉汉果。此事载于阿陀那比库传(apa. thera 1.14.55-59)中。
‘‘Nārado iti me nāmaṃ, kesavo iti maṃ vidū;
「那罗陀」者，我名也；「凯萨婆」者，知我者也；
Kusalākusalaṃ esaṃ, agamaṃ buddhasantikaṃ.
此在世尊近前所闻，善恶皆悉所闻也；
‘‘Mettacitto kāruṇiko, atthadassī mahāmuni;
「慈心」「悲悯」者，诸大圣贤之特质也；
Assāsayanto satte so, dhammaṃ deseti cakkhumā.
生灵念念不忘者，智慧之眼示现法义也；
‘‘Sakaṃ cittaṃ pasādetvā, sire katvāna añjaliṃ;
心安而悦，顶礼合掌，
Satthāraṃ abhivādetvā, pakkāmiṃ pācināmukho.
恭敬师长，向南而去也。
‘‘Sattarase kappasate, rājā āsi mahīpati;
『于七千八百大劫以前，世间有一国王，号称诸土之主，
Amittatāpano nāma, cakkavattī mahabbalo.
名为阿密陀炎，多力甚强之转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
诸烦恼已于我身熄灭……于佛陀教法中已成就』如是称。
Arahattaṃ pana patvā aññaṃ byākaronto –
然于证得阿拉汉果后，不复言他，反说——
§87
87.
‘‘Khandhā diṭṭhā yathābhūtaṃ, bhavā sabbe padālitā;
『五蕴实相皆现真，诸有现象悉皆破坏；
Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. – gāthaṃ abhāsi;
生死轮回之流已断，复无再生之所依』——以此偈颂而说。
Tattha khandhāti pañcupādānakkhandhā, te hi vipassanupalakkhaṇato sāmaññalakkhaṇato ca ñātapariññādīhi parijānanavasena vipassitabbā. Diṭṭhā yathābhūtanti vipassanāpaññāsahitāya maggapaññāya ‘‘idaṃ dukkha’’ntiādinā aviparītato diṭṭhā. Bhavā sabbe padālitāti kāmabhavādayo sabbe kammabhavā upapattibhavā ca maggañāṇasatthena bhinnā viddhaṃsitā. Kilesapadālaneneva hi kammopapattibhavā padālitā nāma honti. Tenāha ‘‘vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. Tassattho heṭṭhā vuttoyeva.
此处所谓「蕴」者，为五取蕴。基于内观所见皆为特征、为一般特征等相关通达之理，须以确认已知之义加以悟解。观见如实，即从智慧随附内观之道理，以「此乃苦」等不相反之见，得以分别。诸有皆为受支配者，诸有之因缘果报何者生起，皆由业因缘所成，因道理之悟知而区别显现。正如堕于烦恼之足迹者，乃因业的生起，有如行动之所制。由此故有言：「生死轮回已断，复生不复有。」此义即是其意也。
Paviṭṭhattheragāthāvaṇṇanā niṭṭhitā. · 巴维德长老偈注释完毕。
8. Ajjunattheragāthāvaṇṇanā8. 阿朱那长老偈注释
Asakkhiṃ vata attānanti āyasmato ajjunattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto vipassissa bhagavato kāle sīhayoniyaṃ nibbatto ekadivasaṃ araññe aññatarasmiṃ rukkhamūle nisinnaṃ satthāraṃ disvā ‘‘ayaṃ kho imasmiṃ kāle sabbaseṭṭho purisasīho’’ti pasannamānaso supupphitasālasākhaṃ bhañjitvā satthāraṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ seṭṭhikule nibbatti. Ajjunotissa nāmaṃ ahosi. So viññutaṃ patto nigaṇṭhehi kataparicayo hutvā ‘‘evāhaṃ amataṃ adhigamissāmī’’ti vivaṭṭajjhāsayatāya daharakāleyeva nigaṇṭhesu pabbajitvā tattha sāraṃ alabhanto satthu yamakapāṭihāriyaṃ disvā paṭiladdhasaddho sāsane pabbajitvā vipassanaṃ ārabhitvā nacirasseva arahā ahosi. Tena vuttaṃ apadāne (apa. thera 1.14.60-65) –
「我真无力自护」者，为具寿阿朱纳长老所作偈。缘何而生？此人昔日诸佛时代亦曾具德行，彼时于生死中断流转，复以善业转变，加持正见者内观真理之时，师尊临于狮子族中，于一日入于林间，坐于某树根，见师尊而心生欢喜，折断盛开之沙罗枝，礼敬师尊。得此善业，作为人天间轮回者，于此佛出世之世，生于萨瓦提富商之家，名曰阿朱诺提萨。彼于比库弟子中，应诸外道质疑，言「我将成无死」，于年幼时即出家，得诸善果，见师之二大不可思议神力，信已成，行出家戒律，修习内观禅定，不久即证阿拉汉果。此事载于《阿波陀尼长老传》（apa. thera 1.14.60-65）中。
‘‘Migarājā tadā āsiṃ, abhijāto sukesarī;
「时兹如猎王，出生于须迦莎城，
Giriduggaṃ gavesanto, addasaṃ lokanāyakaṃ.
游猎群山高峻，见诸世间之主。
‘‘Ayaṃ nu kho mahāvīro, nibbāpeti mahājanaṃ;
『此人真正伟大勇士，能令大众解脱；
Yaṃnūnāhaṃ upāseyyaṃ, devadevaṃ narāsabhaṃ.
若我要归依，必归依这天人之王，众人之首。』
‘‘Sākhaṃ sālassa bhañjitvā, sakosaṃ pupphamāhariṃ;
『折断树枝』者，指折断树枝，『沙罗树』者，指沙罗树，『撒播花朵』者，谓向外撒播花朵。
Upagantvāna sambuddhaṃ, adāsiṃ pupphamuttamaṃ.
『前往觉者』者，谓前往世尊处，『奉献至上花朵』者，谓献上最优美的花朵。
‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;
『百劫一出』者，谓时隔一百劫，当初曾供养花朵。
Duggatiṃ nābhijānāmi, pupphadānassidaṃ phalaṃ.
『我不知道恶趣』者，谓未曾入无间地狱，『以花供养是果报』者，谓此花的布施具有此功德。
‘‘Ito ca navame kappe, virocanasanāmakā;
『此后第九劫』者，谓九劫之后，『名为维罗缠』者，谓称维罗缠的国王。
Tayo āsiṃsu rājāno, cakkavattī mahabbalā.
『三位国王』者，谓有三位国王，『都是轮王』者，谓都是具大威力的轮回统治者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『污垢已被净除，……已成就于佛陀教法中』，如此说。
Arahattaṃ pana patvā anuttarasukhādhigamasambhūtena pītivegena udānaṃ udānento –
然于得无上安乐果已成就阿拉汉位之后，欢喜充满，兴高采烈地扬声称赞——
§88
88.
‘‘Asakkhiṃ vata attānaṃ, uddhātuṃ udakā thalaṃ;
『实无力自拔，水欲淹地；
Vuyhamāno mahogheva, saccāni paṭivijjhaha’’nti. – gāthaṃ abhāsi;
犹如波涛汹涌，真实理断除』——诵此偈。
Tattha asakkhinti sakkosiṃ. Vatāti vimhaye nipāto. Ativimhayanīyañhetaṃ yadidaṃ saccapaṭivedho. Tenāha –
其中“无力”和“有力”分别相对。“实”则为称叹词。此甚为宜当彻底深思的真实断除义。故云——
‘‘Taṃ kiṃmaññatha, bhikkhave, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yaṃ sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā’’tiādi (saṃ. ni. 5.1115)?
『这怎么说呢，比库们？有何为更难，或更难成就者乎？譬如断除七分破裂之蛇，亿亿千万条』等语（相应部·五千卷第五千一百一十五）？
Attānanti niyakajjhattaṃ sandhāya vadati. Yo hi paro na hoti so attāti. Uddhātunti uddharituṃ, ‘‘uddhaṭa’’ntipi pāṭho. Udakāti saṃsāramahoghasaṅkhātā udakā. Thalanti nibbānathalaṃ. Vuyhamāno mahoghevāti mahaṇṇave vuyhamāno viya. Idaṃ vuttaṃ hoti – yathā nāma gambhīravitthate appatiṭṭhe mahati udakoghe vegasā vuyhamāno puriso kenaci atthakāmena upanītaṃ phiyārittasampannaṃ daḷhanāvaṃ labhitvā sukheneva tato attānaṃ uddharituṃ sakkuṇeyya pāraṃ pāpuṇeyya, evamevāhaṃ saṃsāramahoghe kilesābhisaṅkhāravegena vuyhamāno satthārā upanītaṃ samathavipassanupetaṃ ariyamagganāvaṃ labhitvā tato attānaṃ uddharituṃ nibbānathalaṃ pattuṃ aho asakkhinti. Yathā pana asakkhi, taṃ dassetuṃ ‘‘saccāni paṭivijjhaha’’nti āha. Yasmā ahaṃ dukkhādīni cattāri ariyasaccāni pariññāpahānasacchikiriyābhāvanāpaṭivedhena paṭivijjhiṃ ariyamaggañāṇena aññāsiṃ, tasmā asakkhiṃ vata attānaṃ uddhātuṃ udakā thalanti yojanā.
『自我』是指以自我为所执持之物。若无他者存在，则谓之自我。所谓提升，乃指提升之意，「提升」一词亦如此解释。水者，为轮回大海之意。沉没者，为涅槃之岸。犹如大海波涛汹涌翻涌。此语云——正如深广洪大之水域波涛汹涌时，善男女得以驾驭强健之大船，安心自在，便能自度彼岸，达到彼岸；如是，我等在轮回大海中，因烦恼堆积如浪涛般波涌，我之师得以引导，拥有定力与慧解脱之道，亦能自度至解脱之岸，达涅槃哉！若不能自度者，彼语谓之「真理当彻知」。因我已洞察苦谛等四圣谛，并以断除之实相与修行胜义证知圣道智，故唯独不能自度也。水沉者，比喻无法自度之凡夫矣，实远如天际。
Ajjunattheragāthāvaṇṇanā niṭṭhitā. · 阿朱那长老偈注释完毕。
9. (Paṭhama) devasabhattheragāthāvaṇṇanā九、（第一）迭瓦萨巴长老偈注释
Uttiṇṇā paṅkapalipāti āyasmato devasabhattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto sikhissa bhagavato kāle pārāvatayoniyaṃ nibbatto ekadivasaṃ satthāraṃ disvā pasannamānaso piyālaphalaṃ upanesi. Satthā tassa pasādasaṃvaḍḍhanatthaṃ taṃ paribhuñji. So tena ativiya pasannacitto hutvā kālena kālaṃ upasaṅkamitvā vanditvā cittaṃ pasādeti . So tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde aññatarassa maṇḍalikarañño putto hutvā nibbatto taruṇakāleyeva rajje patiṭṭhito rajjasukhamanubhavanto vuddho satthāraṃ upasaṅkami, tassa satthā dhammaṃ desesi. So dhammaṃ sutvā paṭiladdhasaddho saṃvegajāto rajjaṃ pahāya pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.66-72) –
越过泥淖污秽，这是尊大的天众长老诗曰：起因为何？昔日诸佛于彼时皆具所作法，彼时彼地，众生依因缘得解脱，由功德增益，于佛陀涅槃时，种种有碍之业皆断，众生亦得出离。一日在佛涅槃后，尊者观世音面带喜悦，献上果实以增益佛陀威仪。尊者因欢喜自在，适时恭敬前来，心生欢喜。凭此功德，流转于天人界，不息不断。其轮回种种善业生起，乃至某君子出家修行，曾为佛弟子之子，幼年即为国君，任命为王，享乐王位。后出家闻佛法，得道般涅槃。尊者教诲如是有记：(失传经中第1卷14章66-72偈) ——
‘‘Pārāvato tadā āsiṃ, paraṃ anuparodhako;
“我是彼时护持者，持戒严谨不犯戒。”
Pabbhāre seyyaṃ kappemi, avidūre sikhisatthuno.
“夜晚我安睡卧榻，并不远离导师。”
‘‘Sāyaṃ pātañca passāmi, buddhaṃ lokagganāyakaṃ;
“傍晚入夜见佛，佛为世间之主宰。”
Deyyadhammo ca me natthi, dvipadindassa tādino.
“我无所失有之法，二足尊者无二者。”
‘‘Piyālaphalamādāya , agamaṃ buddhasantikaṃ;
『据信取成熟的菩提果实，亲近世尊；』
Paṭiggahesi bhagavā, lokajeṭṭho narāsabho.
世尊接纳了我，他为世间之首，众生之良驴。
‘‘Tato paraṃ upādāya, paricāriṃ vināyakaṃ;
『随后执持这果实，悉心奉侍如意主；』
Tena cittappasādena, tattha kālaṅkato ahaṃ.
凭借那心中欢喜，我在彼时保持无愧。
‘‘Ekattiṃse ito kappe, yaṃ phalaṃ adadiṃ ahaṃ;
『自三十三劫以来，我所堕果实；』
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
我不复堕恶道，这果实即为得果回报。
‘‘Ito pannarase kappe, tayo āsuṃ piyālino;
「自十五劫之前，有三位尊重爱护的比亚里那氏，
Sattaratanasampannā, cakkavattī mahabbalā.
俱具七宝，具足王者之力，身为大自在天王。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼曾为我所羁绊……如是……乃于佛陀教法中所作。」
Arahattaṃ pana patvā pahīnakilesapaccavekkhaṇavasena uppannasomanasso udānaṃ udānento –
然而，于成就阿拉汉果之后，断除烦恼且以无着观察之智，心生欢喜而放声长啸曰——
§89
89.
‘‘Uttiṇṇā paṅkapalipā, pātālā parivajjitā;
「已跨泥泞污秽，避开地狱阴间；
Mutto oghā ca ganthā ca, sabbe mānā visaṃhatā’’ti. – gāthaṃ abhāsi;
解脱于水波与缚绳，众傲慢皆已收敛。」——如此偈语宣说。
Tattha uttiṇṇāti uttaritā atikkantā. Paṅkapalipāti paṅkā ca palipā ca. Paṅko vuccati pakatikaddamo. ‘‘Palipo’’ti gambhīraputhulo mahākaddamo. Idha pana paṅko viyāti paṅko, kāmarāgo asucibhāvāpādanena cittassa makkhanato. Palipo viyāti palipo, puttadārādivisayo bahalo chandarāgo vuttanayena sammakkhanato duruttaraṇato ca. Te mayā anāgāmimaggena sabbaso atikkantāti āha ‘‘uttiṇṇā paṅkapalipā’’ti. Pātālāti pātāyālanti pātālā, mahāsamudde ninnatarapadesā. Keci pana nāgabhavanaṃ ‘‘pātāla’’nti vadanti. Idha pana agāhaduravaggāhaduruttaraṇaṭṭhena pātālā viyāti pātālā, diṭṭhiyo. Te ca mayā paṭhamamaggādhigameneva sabbathā vajjitā samucchinnāti āha ‘‘pātālā parivajjitā’’ti mutto oghā ca ganthā cāti kāmoghādioghato abhijjhākāyaganthādiganthato ca tena tena maggena mutto parimutto, puna anabhikiraṇaaganthanavasena atikkantoti attho. Sabbe mānā visaṃhatāti navavidhāpi mānā aggamaggādhigamena visesato saṅghātaṃ vināsaṃ āpāditā samucchinnā ‘‘mānavidhā hatā’’ti keci paṭhanti, mānakoṭṭhāsāti attho. ‘‘Mānavisā’’ti apare, tesaṃ pana mānavisassa dukkhassa phalato mānavisāti attho daṭṭhabbo.
其中，『已超越』者，已度过、已越过也。『泥淖』者，泥与淖也。『泥』谓寻常烂泥。『淖』者，深广之大泥泞也。然此处，如泥者，即泥，谓欲贪——因使心染污于不净之故。如淖者，即淖，谓对妻儿等境之浓厚欲贪——如前所说，因深重染污、难以出离之故。此等已由我以不还道完全超越，故说『已超越泥淖』。『深渊』者，深沉下陷故为深渊，即大海中更为低陷之处。然有人称龙界为『深渊』。然此处，以难以探测、难以把握、难以出离之义而如深渊者，即深渊，谓诸邪见。此等已由我以初道之证得而于一切处悉皆回避、彻底断除，故说『深渊已回避』。『已解脱诸瀑流与诸结』者，谓以各各之道，已从欲瀑流等诸瀑流、贪身结等诸结中解脱、完全解脱，以不再漫溢、不再系缚之义而已超越，此为其义。『一切慢已摧毁』者，九种慢亦以最上之道之证得而特别被摧毁、灭除、彻底断尽。有人读作『慢类已被打击』，其义谓慢之各部分。另有人读作『慢毒』，然就彼等而言，应知慢毒之义乃从苦之果而言为慢毒。
(Paṭhama) devasabhattheragāthāvaṇṇanā niṭṭhitā. · （第一）迭瓦萨巴长老偈注释结束。
10. Sāmidattattheragāthāvaṇṇanā十、萨弥达德长老偈注释
Pañcakkhandhāpariññātāti āyasmato sāmidattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro atthadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute tassa thūpe pupphehi chattātichattaṃ katvā pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe aññatarassa brāhmaṇassa putto hutvā nibbatti, sāmidattotissa nāmaṃ ahosi. So anukkamena viññutaṃ patto buddhānubhāvaṃ sutvā upāsakehi saddhiṃ vihāraṃ gato satthāraṃ dhammaṃ desentaṃ disvā pasannamānaso ekamantaṃ nisīdi. Satthā tassa ajjhāsayaṃ oloketvā tathā dhammaṃ desesi, yathā saddhaṃ paṭilabhi saṃsāre ca saṃvegaṃ. So paṭiladdhasaddho saṃvegajāto pabbajitvā ñāṇassa aparipakkattā katipayakālaṃ alasabahulī vihāsi. Puna satthārā dhammadesanāya samuttejito vipassanāya kammaṭṭhānaṃ gahetvā tattha yuttappayutto viharanto nacireneva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.1-4) –
“五蕴的彻悟”此为弟子萨米达塔尊者的偈颂。其生起如何？此尊者于过去佛陀时代曾担任讲法者；当时于师出家时，于家中生起觉悟，获得解脱，佛灭后于佛塔供养，用花冠与伞盖盛大供养。凭此福报，生于天界，且时常积累福德，在诸天与人间轮回。此生于王舍城一婆罗门家，为之子，名曰萨米达塔。因忆念过去佛陀之功德，领受佛的教法，随侍供养比库，与他们一同修学法门。佛教导其境界，发起喜悦心而独处一隅静坐。师长察见其心意，亦依法为之讲说教法，使其获得信心，并于轮回中生起精进心。得信精进，便出家修行。因智慧尚未成熟，曾一时松懈放逸，后因见诸师长说法，重新受教，精进修习于内观，选定修行法门，坚守不放。如此修持不久，即证得阿拉汉果位。对此，于[阿含经上]偈颂中有所记载——
‘‘Parinibbute bhagavati, atthadassīnaruttame;
“在已灭度的佛陀面前，伟大无上之觉悟者，
Chattātichattaṃ kāretvā, thūpamhi abhiropayiṃ.
用伞盖和华冠，庄严其佛塔。”
‘‘Kālena kālamāgantvā, namassiṃ lokanāyakaṃ;
“诸时节皆至，礼拜世界之主，
Pupphacchadanaṃ katvāna, chattamhi abhiropayiṃ.
织花华盖，庄严其伞盖。”
‘‘Sattarase kappasate, devarajjamakārayiṃ;
‘七十三劫中，我曾造天王国；
Manussattaṃ na gacchāmi, thūpapūjāyidaṃ phalaṃ.
不再生于人间，因这供奉塔庙得此果报。
‘‘Kilesā jhāpitā mayhaṃ, bhavā sabbe samūhatā;
烦恼已从我心中焚灭，一切生死完全断除；
Nāgova bandhanaṃ chetvā, viharāmi anāsavo.
如同断裂了龙索束缚，我住于无染污之境。
‘‘Svāgataṃ vata me āsi, buddhaseṭṭhassa santike;
世尊尊最亲近处，我曾受欢迎接引；
Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti.
三明圆具成就，已成就佛陀的教法。’
So aparabhāge bhikkhūhi ‘‘kiṃ tayā, āvuso, uttarimanussadhammo adhigato’’ti puṭṭho sāsanassa niyyānikabhāvaṃ attano ca dhammānudhammappaṭipattiṃ tesaṃ pavedento aññābyākaraṇavasena –
于是，在后部分，众比库问道：「尊者啊，你得到了何种超越人道的法？」此问展示了对教法解脱本质及自身依教奉行的指向，虽未明言，却含义深远。
§90
90.
‘‘Pañcakkhandhā pariññātā, tiṭṭhanti chinnamūlakā;
「五蕴已通达，已断绝根本；
Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. – gāthaṃ abhāsi;
轮回已灭绝，今无再生。」此偈如此宣说。
Tattha pañcakkhandhā pariññātāti mayā ime pañcupādānakkhandhā ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na tato bhiyyo’’ti tīhi pariññāhi paricchinditvā ñātā viditā paṭividdhā. Tiṭṭhanti chinnamūlakāti tathā pariññātattāyeva mūlabhūtassa samudayassa sabbaso pahīnattā te idāni yāva carimakacittanirodho tiṭṭhanti chinnamūlakā, carimakacittanirodhena pana appaṭisandhikāva nirujjhanti. Tenāha – ‘‘vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo’’ti. Tassattho heṭṭhā vuttoyeva.
其中「五蕴已通达」者，我以此五取蕴为根据，分别经由三种通达：断尽之通达、已知之通达、敌对者通达，将其分别斩断，已认识、已知、已对治。说「已断绝根本」者，实指依此断尽之通达，道理是根本起源已全然断除，直至最后时刻心断灭时，五蕴亦同断除，故称「根本已断绝」。至于最后时刻心断灭，即彻底断绝生死之轮回，无复再生。因而说「轮回已灭绝，今无再生」，此是偈语的意旨。以上此理，乃下文所论之理。
Sāmidattattheragāthāvaṇṇanā niṭṭhitā. · 萨弥达德长老偈注释结束。
Navamavaggavaṇṇanā niṭṭhitā. · 第九品注释结束。
10. Dasamavaggo
第十品
1. Paripuṇṇakattheragāthāvaṇṇanā一、巴利本那咖长老偈注释
Natathā mataṃ satarasanti āyasmato paripuṇṇakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro dhammadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute satthu cetiye pupphādīhi uḷāraṃ pūjaṃ akāsi. So tena puññakammena devesu nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbattitvā viññutaṃ patto paripuṇṇavibhavatāya paripuṇṇakoti paññāyittha. So vibhavasampannatāya sabbakālaṃ satarasaṃ nāma āhāraṃ paribhuñjanto satthu missakāhāraparibhogaṃ sutvā ‘‘tāva sukhumālopi bhagavā nibbānasukhaṃ apekkhitvā yathā tathā yāpeti, kasmā mayaṃ āhāragiddhā hutvā āhārasuddhikā bhavissāma, nibbānasukhameva pana amhehi pariyesitabba’’nti saṃsāre jātasaṃvego gharāvāsaṃ pahāya satthu santike pabbajitvā bhagavatā kāyagatāsatikammaṭṭhāne niyojito tattha patiṭṭhāya paṭiladdhajhānaṃ pādakaṃ katvā vipassanāya kammaṃ karonto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.5-9) –
非如此断言者，是出自长老满百之言偈。因何而起？此尊者亦曾经佛在世时，出身豪门贵族，获得觉者记号，师尊涅槃时，于佛塔前以鲜花等供养，行庄严供养之功德。由是功德，转生为天，彼此交替行功德，如是于本佛出世前，在迦毗罗卫城释迦王室诞生，获觉者记号，满百岁时，仍享用名为满百的饮食，因闻老师曾说佛虽享涅槃乐，然世间仍生老病死痛苦，故发愿远离生死，舍家庭出家，亲近佛陀，专修身念处禅佳境。立定禅伽梨、破除念脚，修习观想增长，证得阿拉汉果。此事记载于法务录中（长老传记 1.15.5-9）。
‘‘Nibbute lokanāthamhi, dhammadassīnarāsabhe;
在涅槃已得的世间之主、正见法的无畏示现者中，
Āropesiṃ dhajatthambhaṃ, buddhaseṭṭhassa cetiye.
树立了旌旗柱，作为佛陀至尊的圣塔。
‘‘Nisseṇiṃ māpayitvāna, thūpaseṭṭhaṃ samāruhiṃ;
点燃并燃放供灯，登上了这尊最胜宝塔；
Jātipupphaṃ gahetvāna, thūpamhi abhiropayiṃ.
手持生花，供养于宝塔上。
‘‘Aho buddho aho dhammo, aho no satthu sampadā;
呵，佛陀啊，呵，法啊，呵，我们善友的成就啊；
Duggatiṃ nābhijānāmi, thūpapūjāyidaṃ phalaṃ.
我不再堕入恶道，这供养宝塔就是这种果报。
‘‘Catunnavutito kappe, thūpasīkhasanāmakā;
「四十九劫中，有一称为须陀洹的时期；
Soḷasāsiṃsu rājāno, cakkavattī mahabbalā.
其中有十六位王者，是具有大力的转轮圣王。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「我心中烦恼被调伏……如来教法已成就。」
Arahattaṃ pana patvā dhamme gāravabahumānena pītivegavissaṭṭhaṃ udānaṃ udānento ‘‘na tathā mataṃ satarasa’’nti gāthaṃ abhāsi.
得阿拉汉果后，因法重敬，以喜悦之力诵出偈言：『不如我所想之百味』。
§91
91. Tattha na tathā mataṃ satarasaṃ, sudhannaṃ yaṃ mayajja paribhuttanti tathāti tena pakārena. Matanti abhimataṃ. Satarasanti satarasabhojanaṃ ‘‘satarasabhojanaṃ nāma satapākasappiādīhi abhisaṅkhataṃ bhojana’’nti vadanti. Atha vā anekattho satasaddo ‘‘sataso sahassaso’’tiādīsu viya. Tasmā yaṃ bhojanaṃ anekasūpaṃ anekabyañjanaṃ, taṃ anekarasatāya ‘‘satarasa’’nti vuccati, nānārasabhojananti attho. Sudhā eva annaṃ sudhābhojanaṃ devānaṃ āhāro. Yaṃ mayajja paribhuttanti yaṃ mayā ajja anubhuttaṃ. ‘‘Yaṃ mayā paribhutta’’nti ca idaṃ ‘‘satarasaṃ sudhanna’’nti etthāpi yojetabbaṃ. Idaṃ vuttaṃ hoti – yaṃ mayā ajja etarahi nirodhasamāpattisamāpajjanavasena phalasamāpattisamāpajjanavasena ca accantameva santaṃ paṇītaṃ nibbānasukhaṃ paribhuñjiyamānaṃ, taṃ yathā mataṃ abhimataṃ sambhāvitaṃ tathā rājakāle mayā paribhuttaṃ satarasabhojanaṃ devattabhāve paribhuttaṃ sudhannañca na mataṃ nābhimataṃ. Kasmā? Idañhi ariyanisevitaṃ nirāmisaṃ kilesānaṃ avatthubhūtaṃ, taṃ pana puthujjanasevitaṃ sāmisaṃ kilesānaṃ vatthubhūtaṃ, taṃ imassa saṅkhampi kalampi kalabhāgampi na upetīti. Idāni ‘‘yaṃ mayajja paribhutta’’nti vuttadhammaṃ desento aparimitadassinā gotamena, buddhena sudesito dhammo’’ti āha. Tassattho – aparimitaṃ aparicchinnaṃ uppādavayābhāvato santaṃ asaṅkhatadhātuṃ sayambhūñāṇena passī, aparimitassa anantāparimeyyassa ñeyyassa dassāvīti tena aparimitadassinā gotamagottena sammāsambuddhena ‘‘khayaṃ virāgaṃ amataṃ paṇīta’’nti (khu. pā. 6.4; su. ni. 227) ca ‘‘madanimmadano pipāsavinayo’’ (a. ni. 4.34; itivu. 90) ‘‘sabbasaṅkhārasamatho’’ti (a. ni. 5.140; 10.6) ca ādinā suṭṭhu desito dhammo, nibbānaṃ mayā ajja paribhuttanti yojanā.
（注）此处『不如我所想之百味』谓的是『甘美之食』。谛听此义，以便了解原文之意。何谓『所想』？即所认为、所怀有的意思。何谓『百味』？据释者解释，『百味』指的是由百种烹调调剂等构成的食物，或亦有多义，或指百种声音，如『百』亦有『百千』之义。因此所称的『百味』，意为多种味道之食物，也就是『多种美味食物』。而甘露般的食物，是天众食用的甘美之食。『我所想』者，正是今日我所尝受的甘美之食。此处『我所想之甘美』当结合「百味」之意而言。释曰：本意指现今我因断灭、证果的缘故，所享用的无上安乐涅槃，是满足心愿的理想境界。反观尘世间之「百味」甘美，不足与此相较。何以故？此已灭除烦恼，具有圣者所依的脱离性质，与凡夫所随喜的染污性质不同，因此二者无从等量齐观。今由释尊以无量的慧眼示现，使此义明了。此义为大智者释尊所宣，称为无量无碍、出离生死的究竟真谛，是善说法。涅槃于今日吾所证，亦应如是理解。释尊又以此即是灭尽、离欲、无生安乐等偈语，深宣证法，令众悟入涅槃。
Paripuṇṇakattheragāthāvaṇṇanā niṭṭhitā. · 圆满迦长老偈注释结束。
2. Vijayattheragāthāvaṇṇanā二、维阇耶长老偈注释
Yassāsavāparikkhīṇāti āyasmato vijayattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro piyadassissa bhagavato kāle vibhavasampanne kule nibbattitvā viññutaṃ patto satthari parinibbute tassa thūpassa ratanakhacitaṃ vedikaṃ kāretvā tattha uḷāraṃ vedikāmahaṃ kāresi. So tena puññakammena anekasate attabhāve maṇiobhāsena vicari. Evaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti, vijayotissa nāmaṃ ahosi. So vayappatto brāhmaṇavijjāsu nipphattiṃ gato tāpasapabbajjaṃ pabbajitvā araññāyatane jhānalābhī hutvā viharanto buddhuppādaṃ sutvā uppannappasādo satthu santikaṃ upasaṅkamitvā satthāraṃ vanditvā ekamantaṃ nisīdi. Tassa satthā dhammaṃ desesi. So dhammaṃ sutvā pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.10-14) –
此偈乃长老胜尊所作，谓《无烦恼尽》偈。缘起如何？此尊亦俱昔佛所作。于世尊迦毗罗卫时，出生富贵家，得清净，后时世尊涅槃。为追念佛恩，建造佛塔及舍利坛。彼发由己力而成之善业，行游天人世间。于此佛陀出生时，于拘尸那城婆罗门家出生，名曰胜。年长后，精进修习婆罗门知识，弃护婆罗门戒行，出家林中，得禅定果。亲闻佛陀教法，心生信顺，往见尊者，听闻法理。受教法后出家，修习内观，疾速证得阿拉汉果。此事记于《阿陀本经》中。
‘‘Nibbute lokanāthamhi, piyadassīnaruttame;
『涅槃已成，乃世间之主，最可爱之彼慈目尊者；』
Pasannacitto sumano, muttāvedimakāsahaṃ.
『清净心志，欢喜怡然，我于空中建造出无上坛场。』
‘‘Maṇīhi parivāretvā, akāsiṃ vedimuttamaṃ;
『围绕坛场用宝石，我建无上坛，』
Vedikāya mahaṃ katvā, tattha kālaṅkato ahaṃ.
『大造坛基，于其上呈设，我今被时间玷污。』
‘‘Yaṃ yaṃ yonupapajjāmi, devattaṃ atha mānusaṃ;
『凡我所生，或为天界，或为人间，』
Maṇī dhārenti ākāse, puññakammassidaṃ phalaṃ.
『诸宝石悬于虚空，此即善业之果报。』
‘‘Soḷasito kappasate, maṇippabhāsanāmakā;
「十六岁的时代，称为宝光时代，
Chattiṃsāsiṃsu rājāno, cakkavattī mahabbalā.
有四十三位王者，乃是大威力的轮转圣王。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼曾因我所熄灭……已完成了佛陀的教法。」
Arahattaṃ pana patvā aññaṃ byākaronto ‘‘yassāsavā parikkhīṇā’’ti gāthaṃ abhāsi.
然而，终于成就阿拉汉境界后他又说：「凡是烦恼尽除者。」
§92
92. Tattha yassāsavā parikkhīṇāti yassa uttamapuggalassa kāmāsavādayo cattāro āsavā sabbaso khīṇā ariyamaggena khepitā. Āhāre ca anissitoti yo ca āhāre taṇhādiṭṭhinissayehi anissito agadhito anajjhāpanno, nidassanamattaṃ, āhārasīsenettha cattāropi paccayā gahitāti daṭṭhabbaṃ. Paccayapariyāyo vā idha āhāra-saddo veditabbo. ‘‘Suññato animitto cā’’ti ettha appaṇihitavimokkhopi gahitoyeva, tīṇipi cetāni nibbānasseva nāmāni. Nibbānañhi rāgādīnaṃ abhāvena suññaṃ, tehi vimuttañcāti suññatavimokkho, tathā rāgādinimittābhāvena saṅkhāranimittābhāvena ca animittaṃ , tehi vimuttañcāti animittavimokkho, rāgādipaṇidhīnaṃ abhāvena appaṇihitaṃ, tehi vimuttañcāti appaṇihito vimokkhoti vuccati. Phalasamāpattivasena taṃ ārammaṇaṃ katvā viharantassa ayampi tividho vimokkho yassa gocaro, ākāseva sakuntānaṃ, padaṃ tassa durannayanti yathā ākāse gacchantānaṃ sakuṇānaṃ ‘‘imasmiṃ ṭhāne pādehi akkamitvā gatā, idaṃ ṭhānaṃ urena paharitvā gatā, idaṃ sīsena, idaṃ pakkhehī’’ti na sakkā ñātuṃ, evameva evarūpassa bhikkhuno ‘‘nirayapadādīsu iminā nāma padena gato’’ti ñāpetuñca na sakkāti.
92. 此中『凡是烦恼尽除者』，指的是究竟圣人，诸如欲烦恼等四种根本染污悉被消灭，以圣道尽除。饮食亦非依止，谓饮食未被渴爱错观所执著，亦非固守、不沉溺，乃仅作为示范。此处应明诸因缘，「饮食」一词为因缘总称。因缘解释说：「饮食无自性、无相相，即不固着，不执着。」此处连锁讲解三种心念，宛如涅槃的名称。涅槃由离欲爱的心所生虚空一般空寂：以彼所生离烦恼故名空寂解脱；由离欲等所生无相境故名无相解脱；由无贪无嗔无痴所生无挂碍故名无挂碍解脱。以上三解脱皆为修得果报后的客境，彼境如空中飞鸟之足迹，不能确觅：「今于此处以足登过，今处以膝过去，今处以头、翼过去」，不可知归处。比库亦不能表明：「以此足迹入诸地狱等处」，亦不能示知。
Vijayattheragāthāvaṇṇanā niṭṭhitā. · 维阇耶长老偈注释结束。
3. Erakattheragāthāvaṇṇanā三、埃拉咖长老偈注释
Dukkhā kāmā erakāti āyasmato erakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannamānaso satthu kiñci dātabbayuttakaṃ alabhanto ‘‘handāhaṃ kāyasāraṃ puññaṃ karissāmī’’ti satthu gamanamaggaṃ sodhetvā samaṃ akāsi. Satthā tena tathākataṃ maggaṃ paṭipajji . So tattha bhagavantaṃ disvā pasannamānaso vanditvā añjaliṃ paggayha pasannacitto yāva dassanupacārasamatikkamā buddhārammaṇaṃ pītiṃ avijahanto aṭṭhāsi. So tena puññakammena devaloke nibbatto aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ sambhāvanīyassa kuṭumbiyassa putto hutvā nibbatti, erakotissa nāmaṃ ahosi abhirūpo dassanīyo pāsādiko itikattabbatāsu paramena veyyattiyena samannāgato. Tassa mātāpitaro kulena rūpena ācārena vayena kosallena ca anucchavikaṃ dārikaṃ ānetvā vivāhakammaṃ akaṃsu . So tāya saddhiṃ saṃvāsena gehe vasanto pacchimabhavikattā kenacideva saṃvegavatthunā saṃsāre saṃviggamānaso satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbaji, tassa satthā kammaṭṭhānaṃ adāsi. So kammaṭṭhānaṃ gahetvā katipayadivasātikkamena ukkaṇṭhābhibhūto vihāsi. Atha satthā tassa cittappavattiṃ ñatvā ovādavasena ‘‘dukkhā kāmā erakā’’ti gāthaṃ abhāsi. So taṃ sutvā ‘‘ayuttaṃ mayā kataṃ, yohaṃ evarūpassa satthu santike kammaṭṭhānaṃ gahetvā taṃ vissajjento micchāvitakkabahulo vihāsi’’nti saṃvegajāto vipassanāya yuttappayutto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.32-36) –
「苦是欲望」是长老峨剌言的偈语。其缘起如何？彼师教示一比库曾于古佛时代修积善业，迦叶佛时生于贵胄之家，得清净慧，曾于一天内了知圣者，心具欢喜，广布施予师长，立誓「今我必修身业善行」。师随行获见该比库，欢喜施礼，亲近如来通达法义，住持禅乐，长久不懈，生起喜悦。不久以善业生天界，复复生天，不断造善业，如释迦牟尼佛初兴佛法之时，于王舍城的尊贵家庭中转生为其子，名曰峨剌堤莎，长相清秀端庄，具最高智慧。其父母因其出身、仪态、年纪、德能相称，为之择偶，完成婚礼。峨剌堤莎与妻朝夕相处，然厌苦有别离之感，思念圣师，携带信心前往亲近，听闻佛法，遂至善业所依，出家修行。取得修行法门后，因不安焦躁，内心苦痛，佛亦以告诫语「苦即为欲」而示之。峨剌堤莎闻言反省：「我前所行业非正行，我执著非正念，造恶多于善。」由此坚发精进，内观智慧用功，不久即得阿拉汉果。此事载于《阿巴那长老传》 1.15.32-36。
‘‘Uttaritvāna nadikaṃ, vanaṃ gacchati cakkhumā;
跨越河流后，明眼人朝向森林前行；
Tamaddasāsiṃ sambuddhaṃ, siddhatthaṃ varalakkhaṇaṃ.
我见证了那正觉者，悉达多跻身胜妙之相者。
‘‘Kudālapiṭakamādāya , samaṃ katvāna taṃ pathaṃ;
携带弯刀盒，沿着正道平稳前行；
Satthāraṃ abhivādetvā, sakaṃ cittaṃ pasādayiṃ.
向师长礼敬后，安抚了自心意念。
‘‘Catunnavutito kappe, yaṃ kammamakariṃ tadā;
在四十九劫之前，当时所作之业；
Duggatiṃ nābhijānāmi, maggadānassidaṃ phalaṃ.
我未曾识得堕入恶道，因布施如道之果报。
‘‘Sattapaññāsakappamhi, eko āsiṃ janādhipo;
『五十七劫以前，有一位诸侯独自为王；』
Nāmena suppabuddhoti, nāyako so narissaro.
『名为善觉，是那无人能比之领导者。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『其时烦恼已被灭尽……造作了佛陀的教法。』
Arahā pana hutvā aññaṃ byākaronto –
「成为阿拉汉后，反而诠释别人者——」
§93
93.
‘‘Dukkhā kāmā eraka, na sukhā kāmā eraka;
『苦之欲不是乐，非乐之欲不是苦；』
Yo kāme kāmayati, dukkhaṃ so kāmayati eraka;
『若有人欲求欲望者，即是欲求苦也。』
Yo kāme na kāmayati, dukkhaṃ so na kāmayati erakā’’ti. –
『不欲欲界者，不欲者不受苦』谓也。
Tameva bhagavatā vuttagāthaṃ paccudāhāsi.
此正如世尊所说诗句，现开示而显示。
Tattha dukkhā kāmāti ime vatthukāmakilesakāmā dukkhavatthutāya vipariṇāmadukkhasaṃsāradukkhasabhāvato ca, dukkhā dukkhamā dukkhanibbattikā. Vuttañhetaṃ – ‘‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’’tiādi (pāci. 417; ma. ni. 1.234). Erakāti paṭhamaṃ tāva bhagavā taṃ ālapati, pacchā pana thero attānaṃ nāmena kathesi. Na sukhā kāmāti kāmā nāmete jānantassa sukhā na honti, ajānantassa pana sukhato upaṭṭhahanti. Yathāha – ‘‘yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato’’tiādi (saṃ. ni. 4.253; itivu. 53; theragā. 986). Yo kāme kāmayati, dukkhaṃ so kāmayatīti yo satto kilesakāmena vatthukāme kāmayati, tassa taṃ kāmanaṃ sampati sapariḷāhatāya , āyatiṃ apāyadukkhahetutāya ca vaṭṭadukkhahetutāya ca dukkhaṃ. Vatthukāmā pana dukkhassa vatthubhūtā. Iti so dukkhasabhāvaṃ dukkhanimittaṃ dukkhavatthuñca kāmayatīti vutto. Itaraṃ paṭipakkhavasena tamevatthaṃ ñāpetuṃ vuttaṃ, tasmā tassattho vuttavipariyāyena veditabbo.
于此处，所谓苦者，乃因欲缘苦及其对立之苦，亦即欲爱污垢的欲望与苦之本质及其变化之苦及轮回之苦的本性。苦因苦生，是苦的起因。此经已言曰：『欲望无常多苦众难，危险尤甚可畏』，如巴利史释与摩诃尼等文献所述。『不欲』者，初由世尊述说，后由长老以名号称之。欲非快乐，乃称欲者，未得知者以为欲是乐，已知者则了解其苦，如论藏与长老诗文所示。凡受欲者，即受苦之痛，即以烦恼恶欲所感之苦，即此欲缘苦。其本质乃苦之根源，亦即苦之因缘。如此明知欲即苦，欲为苦因，故教授相反之理以破惑，理应洞察。
Erakattheragāthāvaṇṇanā niṭṭhitā. · 埃拉咖长老偈注释结束。
4. Mettajittheragāthāvaṇṇanā四、美德吉长老偈注释
Namohi tassa bhagavatoti āyasmato mettajittherassa gāthā. Kā uppatti? So kira anomadassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto sāsane abhippasanno hutvā bodhirukkhassa iṭṭhakāhi vedikaṃ cinitvā sudhāparikammaṃ kāresi. Satthā tassa anumodanaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe aññatarassa brāhmaṇassa putto hutvā nibbatti, mettajītissa nāmaṃ ahosi. So vayappatto kāmesu ādīnavaṃ disvā tāpasapabbajjaṃ pabbajitvā araññe viharanto buddhuppādaṃ sutvā pubbahetunā codiyamāno satthu santikaṃ gantvā pavattinivattiyo ārabbha pañhaṃ pucchitvā satthārā pañhe vissajjite paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.26-31) –
『向此世尊礼敬』此为尊者墨陀吉长老所作诗，问其出由。传曰：彼于阿诺摩达世尊时，于王族家庭中生，得脱离烦恼而入教法，喜悦之心遂生，建造菩提树旁以竹篱围院护持清净。教师给予赞许。以此福德生于天界，历代积福，轮回人间成为一婆罗门之子，名叫墨陀吉。因觉诸欲之害，遂发出离心，出家入林，闻佛果德之迹，知由前世因缘受教，遂往诣世尊，展开转法轮时，提问佛理。法问获释，笃信皈依，修内观禅定，证得阿拉汉果。此事载于传记（长老传1.15.26-31）中。
‘‘Anomadassīmunino, bodhivedimakāsahaṃ;
『阿诺摩达世尊，我为求觉知而来；』
Sudhāya piṇḍaṃ datvāna, pāṇikammaṃ akāsahaṃ.
『以净饭施与，亦践行布施法。』
‘‘Disvā taṃ sukataṃ kammaṃ, anomadassī naruttamo;
『见彼善业者』，无上众中最胜人也，
Bhikkhusaṅghe ṭhito satthā, imā gāthā abhāsatha.
比库僧中住持师，出此偈语诵说。
‘‘Iminā sudhakammena, cetanāpaṇidhīhi ca;
『以此纯正善业，及精勤心志愿愿，』
Sampattiṃ anubhotvāna, dukkhassantaṃ karissati.
『证得功德幸福后，必能断除诸苦恼。』
‘‘Pasannamukhavaṇṇomhi, ekaggo susamāhito;
『面容清净色泽明，心专一而定深广，』
Dhāremi antimaṃ dehaṃ, sammāsambuddhasāsane.
『以此正觉教法中，守护终归一生身。』
‘‘Ito kappasate āsiṃ, paripuṇṇe anūnake;
过去无数劫以前，某一时期，时运圆满，复苏之前；
Rājā sabbaghano nāma, cakkavattī mahabbalo.
有一位名为沙博迦诺的国王，是一位具有大神力的世界统治者；
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
他对我说：‘诸烦恼已从我心中消散……如此……我已依佛陀教法而行。’
Arahattaṃ pana patvā satthāraṃ thomento –
正当成阿拉汉，称念导师之时——
§94
94.
‘‘Namo hi tassa bhagavato, sakyaputtassa sirīmato;
他诵曰：‘惟当礼敬彼世尊，释迦子尊贵庄严；
Tenāyaṃ aggappattena, aggadhammo sudesito’’ti. – gāthaṃ abhāsi;
由于此最上正源，以此正法得以彰显广传。’——彼颂诗如是说。
Tattha namoti namakkāro. Hīti nipātamattaṃ. Tassāti yo so bhagavā samattiṃsapāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, sakyarājassa puttoti sakyaputto. Anaññasādhāraṇāya puññasampattiyā ca sambhāvito uttamāya rūpakāyasiriyā dhammakāyasiriyā ca samannāgatattā sirīmā, tassa bhagavato sakyaputtassa sirīmato namo atthu, taṃ namāmīti attho. Tenāti tena bhagavatā. Ayanti tassa dhammassa attano paccakkhatāya vadati. Aggappattenāti aggaṃ sabbaññutaṃ, sabbehi vā guṇehi aggabhāvaṃ seṭṭhabhāvaṃ pattena. Aggadhammoti aggo uttamo navavidhalokuttaro dhammo suṭṭhu aviparītaṃ desito paveditoti.
「Namoti」者，敬礼也。此为词末附加语，含敬意。所谓「Tassa」者，指彼，即世尊。世尊圆满了谛至功德，断除了诸恶，即不二正觉圆满觉悟者，乃迦叶族王子，故称迦叶子。由于其具非常殊胜的福德资糧，兼具最殊胜的威仪光彩及法身庄严之具足光辉，世尊迦叶子具此威仪光辉，故有此敬礼。以此义为「Namo」敬礼之由。由「Tena」及「Bhagavatā」而得。由此世尊亲自说出法之正理，称为「Aggappattena」——「Agga」者，首位，最高也；「Pattena」者，得至也。谓世尊得至诸最胜之慧、品德、卓越、尊贵，故称「Aggadhammoti」：最高，最上，最纯正、无误之法，正遍法界而广说也。
Mettajittheragāthāvaṇṇanā niṭṭhitā. · 美德胜长老偈注释完毕。
5. Cakkhupālattheragāthāvaṇṇanā5. 眼护长老偈注释
Andhohaṃ hatanettosmīti āyasmato cakkhupālattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto siddhatthassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto bhagavati parinibbute thūpamahe kayiramāne umāpupphaṃ gahetvā thūpaṃ pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ mahāsuvaṇṇassa nāma kuṭumbikassa putto hutvā nibbatti, tassa pāloti nāmamakaṃsu. Mātā tassa ādhāvitvā paridhāvitvā vicaraṇakāle aññaṃ puttaṃ labhi. Tassa mātāpitaro cūḷapāloti nāmaṃ katvā itaraṃ mahāpāloti vohariṃsu. Atha te vayappatte gharabandhanena bandhiṃsu. Tasmiṃ samaye satthā sāvatthiyaṃ viharati jetavane. Tattha mahāpālo jetavanaṃ gacchantehi upāsakehi saddhiṃ vihāraṃ gantvā satthu santike dhammaṃ sutvā paṭiladdhasaddho kuṭumbabhāraṃ kaniṭṭhabhātikasseva bhāraṃ katvā sayaṃ pabbajitvā laddhūpasampado ācariyupajjhāyānaṃ santike pañcavassāni vasitvā vuṭṭhavasso pavāretvā satthu santike kammaṭṭhānaṃ gahetvā saṭṭhimatte sahāyabhikkhū labhitvā tehi saddhiṃ bhāvanānukūlaṃ vasanaṭṭhānaṃ pariyesanto aññataraṃ paccantagāmaṃ nissāya gāmavāsikehi upāsakehi kāretvā dinnāya araññāyatane paṇṇasālāya vasanto samaṇadhammaṃ karoti. Tassa akkhirogo uppanno. Vejjo bhesajjaṃ sampādetvā adāsi. So vejjena vuttavidhānaṃ na paṭipajji. Tenassa rogo vaḍḍhi. So ‘‘akkhirogavūpasamanato kilesarogavūpasamanameva mayhaṃ vara’’nti akkhirogaṃ ajjhupekkhitvā vipassanāyayeva yuttappayutto ahosi. Tassa bhāvanaṃ ussukkāpentassa apubbaṃ acarimaṃ akkhīni ceva kilesā ca bhijjiṃsu. So sukkhavipassako arahā ahosi. Tena vuttaṃ apadāne (apa. thera 1.15.21-25) –
「盲我杀者鼻」即为长老马哈摩嘎喇那尊者所作偈。此何由来？原来他即曾为前方佛所立僧中管理者。其时，修行积福，在佛陀已入涅槃后于同族之家出家，得知佛入灭，至佛塔时手执乌摩花供养。由此功德得往天界受生，轮回不断悲悯天人及人间，乃至本生诞生于此世，于舍卫城大金聚落之族中为人子子，名曰巴罗尼。母亲哺育教导时，曾得他另有弟子。其父母称他为小巴罗尼，称另一人为大巴罗尼。及至年长，因家庭束缚曾困于家中。当时教师住舍卫城祇树给孤独园，长大巴罗尼于园中与居士众同行，听闻正法欢喜而信，厌弃家庭重担便出家。于教师及法友同行修数年，于教法修行得智慧渐进，远离恶法而得安住。后来他为修行所依凭，寄居一村庄，并由居士授予林间隐居处五十间，安隐修持沙门法。彼时眼病出现，他得医生医药给予，然未遂治愈，病渐加重。由此他思维：与其眼疾退隐，不若破除心中烦恼之病更为良善。由此毅然观法修正念专注，病得缓解。其修慧观照眼疾及烦恼，病根得灭，终成具慧阿拉汉。经伽耶长老所述如是说（《长老传》1.15.21-25）——
‘‘Nibbute lokamahite, āhutīnaṃ paṭiggahe;
「于佛灭度此世，为众生奉献礼。」
Siddhatthamhi bhagavati, mahāthūpamaho ahu.
「正觉世尊，建大塔场。」
‘‘Mahe pavattamānamhi, siddhatthassa mahesino;
「在大塔中，为正觉世尊大王立起。」
Umāpupphaṃ gahetvāna, thūpamhi abhiropayiṃ.
「手执乌摩花，恭敬安置塔上。」
‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;
“第四十九劫中，我曾献花供养；
Duggatiṃ nābhijānāmi, thūpapūjāyidaṃ phalaṃ.
我不曾认识恶趣，这是供佛塔的果报。”
‘‘Ito ca navame kappe, somadevasanāmakā;
“从此到第九劫，有名为月天的天人，
Pañcāsītisu rājāno, cakkavattī mahabbalā.
五十三位国王，皆为大有力的转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼于我已断灭……如是，行持佛陀教法。”
Atha there akkhirogena vihāre ohīne gāmaṃ piṇḍāya gate bhikkhū disvā upāsakā ‘‘kasmā thero nāgato’’ti pucchitvā tamatthaṃ sutvā sokābhibhūtā piṇḍapātaṃ upanetvā, ‘‘bhante, kiñci mā cintayittha, idāni mayameva piṇḍapātaṃ ānetvā upaṭṭhahissāmā’’ti tathā karonti. Bhikkhū therassa ovāde ṭhatvā nacirasseva arahattaṃ patvā vuṭṭhavassā pavāretvā, ‘‘satthāraṃ vandituṃ sāvatthiṃ gamissāma, bhante’’ti āhaṃsu. Thero, ‘‘ahaṃ dubbalo acakkhuko, maggo ca saupaddavo, mayā saddhiṃ gacchantānaṃ tumhākaṃ parissayo bhavissati, tumhe paṭhamaṃ gacchatha, gantvā satthāraṃ mahāthere ca mama vandanāya vandatha, cūḷapālassa mama pavattiṃ kathetvā kañci purisaṃ peseyyāthā’’ti āha. Te punapi yācitvā gamanaṃ alabhantā ‘‘sādhū’’ti paṭissuṇitvā senāsanaṃ saṃsāmetvā upāsake āpucchitvā anukkamena jetavanaṃ gantvā satthāraṃ mahāthere ca tassa vandanāya vanditvā dutiyadivase sāvatthiyaṃ piṇḍāya caritvā cūḷapālassa taṃ pavattiṃ vatvā tena ‘‘ayaṃ, bhante, mayhaṃ bhāgineyyo pālito nāma, imaṃ pesissāmī’’ti vutte, ‘‘maggo saparissayo, na sakkā ekena gahaṭṭhena gantuṃ, tasmā pabbājetabbo’’ti taṃ pabbājetvā pesesuṃ. So anukkamena therassa santikaṃ gantvā attānaṃ tassa orocetvā taṃ gahetvā āgacchanto antarāmagge aññatarassa gāmassa sāmantā araññaṭṭhāne ekissā kaṭṭhahāriyā gāyantiyā saddaṃ sutvā paṭibaddhacitto hutvā yaṭṭhikoṭiṃ vissajjetvā ‘‘tiṭṭhatha, bhante, muhuttaṃ yāvāhaṃ āgacchāmī’’ti vatvā tassā santikaṃ gantvā tattha sīlavipattiṃ pāpuṇi. Thero idānimeva itthiyā gītasaddo suto, sāmaṇero ca cirāyati, nūna sīlavipattiṃ patto bhavissatī’’ti cintesi. Sopi āgantvā ‘‘gacchāma, bhante’’ti āha. Thero ‘‘kiṃ pāpo jātosī’’ti pucchi. Sāmaṇero tuṇhī hutvā puna pucchitopi na kathesi. Thero ‘‘tādisena pāpena mayhaṃ yaṭṭhigahaṇakiccaṃ natthi, gaccha tva’’nti vatvā puna tena ‘‘bahuparissayo maggo, tumhe ca andhā, kathaṃ gamissathā’’ti vutte ‘‘bāla idheva me nipajjitvā marantassāpi aparāparaṃ parivattentassāpi tādisena gamanaṃ nāma natthī’’ti imamatthaṃ dassento –
比库长老患眼病，居于修行处，去贫穷村落托钵。时见到比僧们，他乡居士问：“比库长老何以不来？”闻答，忧愁满怀，便去托钵，谓比库：“尊者，请勿思虑，我等今自来托钵伺候。”比库们遵长老劝告，早速证得阿拉汉果，结束修行，初雨季开来，言：“我们往沙瓦提礼敬世尊。”长老言：“我眼弱体衰，且道阻难行，你们先行，我若至，当为世尊及长尊者致敬，述说我此行状，将有信使遣送。”众人再三请托，未得允诺，只得受命出发。后来有人乘者至，长老召见，自陈所遇，他放下戒座听闻邻村猎人歌唱声，心往邪行，犯戒。长老思忖：“这歌声，本是女人所唱，沙玛内拉久丧善身，必遭戒墮。”遂前往那处，说：“上路吧，尊者。”那少年不答，再问亦默。长老曰：“我因这样的罪过，无能完成护戒义务，你止步吧。”少年问：“尊者，路途险阻重重，汝等又盲目，我当何往？”长老示之：“愚人啊，现你已坠入轮回，死生难脱，彼此相续，无法如行，此种行，实无路可行。”
§95
95.
‘‘Andhohaṃ hatanettosmi, kantāraddhānapakkhando;
‘我是瞎眼者，是被毁伤眼睛者，像在森林深处迷失方向的飞鸟。’
Sayamānopi gacchissaṃ, na sahāyena pāpenā’’ti. – gāthaṃ abhāsittha;
‘即使将来行进，我也不会与恶人同去。’——说完此偈；
Tattha andhoti cakkhuvikalo. Hatanettoti vinaṭṭhacakkhuko, tena ‘‘payogavipattivasenāhaṃ upahatanettatāya andho, na jaccandhabhāvenā’’ti yathāvuttaṃ andhabhāvaṃ viseseti. Atha vā ‘‘andho’’ti idaṃ ‘‘andhe jiṇṇe mātāpitaro posetī’’tiādīsu (ma. ni. 2.288) viya maṃsacakkhuvekalladīpanaṃ, ‘‘sabbepime paribbājakā andhā acakkhukā’’ (udā. 54) ‘‘andho ekacakkhu dvicakkhū’’tiādīsu (a. ni. 3.29) viya na paññācakkhuvekalladīpananti dassetuṃ ‘‘hatanettosmī’’ti vuttaṃ, tena mukhyameva andhabhāvaṃ dasseti. Kantāraddhānapakkhandoti kantāre vivane dīghamaggaṃ anupaviṭṭho, na jātikantārādigahanaṃ saṃsāraddhānaṃ paṭipannoti adhippāyo. Tādisañhi kantāraddhānaṃ ayaṃ thero samatikkamitvā ṭhito, sayamānopīti sayantopi, pādesu avahantesu urena jaṇṇukāhi ca bhūmiyaṃ saṃsaranto parivattentopi gaccheyyaṃ. Na sahāyena pāpenāti tādisena pāpapuggalena sahāyabhūtena saddhiṃ na gacchissanti yojanā. Taṃ sutvā itaro saṃvegajāto ‘‘bhāriyaṃ vata mayā sāhasikakammaṃ kata’’nti bāhā paggayha kandanto vanasaṇḍaṃ pakkhando ca ahosi. Atha therassa sīlatejena paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Tena sakko taṃ kāraṇaṃ ñatvā therassa santikaṃ gantvā sāvatthigāmipurisaṃ viya attānaṃ ñāpetvā yaṭṭhikoṭiṃ gaṇhanto maggaṃ saṅkhipitvā tadaheva sāyanhe sāvatthiyaṃ theraṃ netvā tattha jetavane cūḷapālitena kāritāya paṇṇasālāya phalake nisīdāpetvā tassa sahāyavaṇṇena therassa āgatabhāvaṃ jānāpetvā pakkāmi; cūḷapālitopi taṃ yāvajīvaṃ sakkaccaṃ upaṭṭhāsīti.
其中‘瞎’是指视力缺失，‘被毁伤眼睛’指失去完整眼睛，故说‘因使用失误受伤眼睛，我是盲，不是天生目盲’，以此特指失明状态。又或说‘瞎’这词，与‘瞎眼的老人由父母养育’等说法相似（中部尼）反映眼睛被肉眼损坏失明，非先天完全失明，如‘大多数游方僧皆盲且无眼’（优婆塞经）‘盲人单眼与双眼’等（增支部）非指生理先天无目，说明‘我是毁伤眼之盲’。‘像森林深处迷失方向的飞鸟’即在林中误入未通之路，非修习烦恼根深重苦之轮回者。抑此长老修过此森林困境已超越，现能站立。‘将来’为将要时，即使用膝肘用力挪动于地，转身而行也可。‘不与恶人同往’意为绝不与此类恶业人物为伴同行。闻后他人激动，哀叹“此伴侣确行鲁莽之事”，以手臂撑地哭泣，向林中投掷飞鸟。后来因长老道德精进，显现身姿和黄青色席子呈温热状态。萨咖洞悉此原因，来到长老近旁，像沙瓦提城之乡民劝导，携带大量财物带路，偕同黄衣等护送，傍晚时直达沙瓦提。将该长老安置在揭多林的小巴里塔佛堂内，并立木牌告知其侍者长老来访；小巴里塔侍者耐心侍奉长老直到寿终。
Cakkhupālattheragāthāvaṇṇanā niṭṭhitā. · 眼护长老偈注释完毕。
6. Khaṇḍasumanattheragāthāvaṇṇanā6. 康达苏玛那长老偈注释
Ekapupphaṃcajitvānāti āyasmato khaṇḍasumanattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto satthari parinibbute tassa thūpassa samantato candanavedikāya parikkhipitvā mahantaṃ pūjaṃ akāsi. So tena puññakammena devamanussesu uḷāraṃ sampattiṃ anubhavanto kassapassa bhagavato kāle kuṭumbikakule nibbatto satthari parinibbute kanakathūpaṃ uddissa raññā pupphapūjāya kayiramānāya pupphāni alabhanto ekaṃ khaṇḍasumanapupphaṃ disvā mahatā mūlena taṃ kiṇitvā gaṇhanto cetiye pūjaṃ karonto uḷāraṃ pītisomanassaṃ uppādesi. So tena puññakammena devaloke nibbattitvā asīti vassakoṭiyo saggasukhaṃ anubhavitvā imasmiṃ buddhuppāde pāvāyaṃ mallarājakule nibbatti. Tassa jātakāle gehe khaṇḍasakkharā sumanapupphāni ca uppannāni ahesuṃ. Tenassa khaṇḍasumanoti nāmamakaṃsu. So viññutaṃ patto bhagavati pāvāyaṃ cundassa ambavane viharante upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.15.15-20) –
‘舍弃独花’是尊者断须曼那偈。缘起如何？他是在莲花生世时，于世尊波陀时诞生于贵族之家，获得智慧，师师涅槃后用檀香木包覆佛塔，广置沉香柱，极盛礼拜事业。因其善业在天人间得大势力，于咖萨巴世尊时，作为俗家家庭出生，在王室世家中涅槃。为供养金塔赏花时，见一朵断须曼那花，便从根部购得，并献于塔上礼拜，使其生起极大欢喜安乐。其因此善业得生天界，享受三十亿劫天乐，于当世佛陀出世时再生于摩罗王家族。其生时家中生有断须花与断晶香花。由是得名断须曼那。他得佛陀智慧，恭敬悉达多世尊，拜访父亲佛陀所在安婆园听法，闻法后信解受持出家，勤修观行，不久即得六通。故经上记录此事（阿帕陀长老传1.15.15-20）——
‘‘Padumuttaro nāma jino, lokajeṭṭho narāsabho;
‘名为莲花出世者，是世间至尊，众生英雄，
Jalitvā aggikkhandhova, sambuddho parinibbuto.
如同点燃犀利火堆者，觉者已圆满涅槃。’
‘‘Nibbute ca mahāvīre, thūpo vitthāriko ahu;
『涅槃已现，大勇者，』者，圣者果德玛于现涅槃之时，所建立的塔，乃为广大宏敞之坛。
Dūratova upaṭṭhenti, dhātugehavaruttame.
『远远地供养，藏舍中最尊贵者』，谓众生远方恭敬供养此塔，塔为五蕴所集之所，最为尊贵。
‘‘Pasannacitto, sumano, akaṃ candanavedikaṃ;
『心清净、欢喜，若檀香坛』，谓供养者心怀清净欢喜，犹如献上檀香坛一般。
Dissati thūpakhandho ca, thūpānucchaviko tadā.
『见有塔堆积，堆积之塔之遗迹』，指塔体显现积聚，且当时留存其塔遗迹。
‘‘Bhave nibbattamānamhi, devatte atha mānuse;
『于生成时，不论天人及人间』，谓塔于生起之际，无论天界或人间众生皆能目睹供养。
Omattaṃ me na passāmi, pubbakammassidaṃ phalaṃ.
『我未曾见过如此，先行业果报』，表述供养者自述未曾见过超越此塔功德者，此乃先前业力成熟的果报。
‘‘Pañcadasakappasate, ito aṭṭha janā ahuṃ;
「在十五万个界世之间，我曾为八位君主；
Sabbe samattanāmā te cakkavattī mahabbalā.
他们皆号称世尊，具大神力，统御诸方。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我的烦恼皆已熄灭……世尊法已成就。」
Arahattaṃ pana patvā attano purimajātiṃ anussaranto tattha attano sumanapupphapariccāgassa saggasampattinimittakaṃ nibbānūpanissayatañca disvā udānavasena tamatthaṃ pakāsento –
然于断除阿拉汉果后，忆念自己前生，观见自身奉献善念如花，以此善业为天上福田、涅槃依止，遂以赞歌表达此意——
§96
96.
‘‘Ekapupphaṃ cajitvāna, asīti vassakoṭiyo;
「舍弃一朵花，值十亿岁月；
Saggesu paricāretvā, sesakenamhi nibbuto’’ti. – gāthaṃ abhāsi;
虽终归涅槃，然曾在天享福。」——说此偈。
Tattha ekapupphanti ekaṃ kusumaṃ, taṃ pana idha sumanapupphaṃ adhippetaṃ. Cajitvānāti satthu thūpapūjākaraṇavasena pariccajitvā pariccāgahetu. Asīti vassakoṭiyoti manussagaṇanāya vassānaṃ asīti koṭiyo, accantasaṃyoge cetaṃ upayogavacanaṃ, idañca chasu kāmasaggesu dutiye aparāparuppattivasena vuttanti veditabbaṃ. Tasmā saggesūti tāvatiṃsasaṅkhāte saggaloke, punappunaṃ uppajjanavasena hettha bahuvacanaṃ. Paricāretvāti rūpādīsu ārammaṇesu indriyāni paricāretvā sukhaṃ anubhavitvā, devaccharāhi vā attānaṃ paricāretvā upaṭṭhāpetvā. Sesakenamhi nibbutoti pupphapūjāya vasena pavattakusalacetanāsu bhavasampatti dāyakakammato sesena yaṃ tattha vivaṭṭūpanissayabhūtaṃ, taṃ sandhāya vadati. Bahū hi tattha pubbāparavasena pavattā cetanā. Sesakenāti vā tasseva kammassa vipākāvasesena aparikkhīṇeyeva tasmiṃ kammavipāke nibbuto amhi, kilesaparinibbānena parinibbutosmi. Etena yasmiṃ attabhāve ṭhatvā attanā arahattaṃ sacchikataṃ, sopi carimattabhāvo tassa kammavipākoti dasseti. Yādisaṃ sandhāya aññatthāpi ‘‘tasseva kammassa vipākāvasesenā’’ti (pārā. 228; saṃ. ni. 1.131) vuttaṃ.
其中，有一朵花开着，一朵花，即指一朵花。但此处以苏曼花为例加以说明。所谓割舍（Cajitvā），是指用作供养世尊佛塔的供花之具而将之奉献，即是舍弃奉献之意。所谓『阿斯』（Asī）意为一千万，是以人类计数中对季节雨量之称法。一千万，乃极大的合成词，用于表示数量的极大。此数在六欲天中被称为第二层次的反复出现，应当了解其意。故说六欲天乃指第三十层天空，即称为『天界』。由于众生以反复出生为缘故，故用复数形式。所谓『供养』，乃以诸色等缘起之对象与根门，对诸感官加以养护，使身心愉悦，或被天人侍奉而护持。所谓『余业断尽』指在以花供养之因缘和善意愿中，因所造善业成熟而生命终结，断离生死轮回。此处论『余业』即指因果关系中最后的业果，此业熄灭亦即波罗奢夏（parinibbāna）的境界。此理如是阐释，以于自体存续中，于彼自性坚定而证得阿拉汉果者，即显示那身后业果之现象。对此或有异说，如云：“即是因该业报成熟之时灭者”（经圣注释第228页，论议录第1卷第131页）有此明说。
Khaṇḍasumanattheragāthāvaṇṇanā niṭṭhitā. · 康达苏玛那长老偈注释完毕。
7. Tissattheragāthāvaṇṇanā7. 帝沙长老偈注释
Hitvā satapalaṃ kaṃsanti āyasmato tissattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro vipassissa bhagavato kāle yānakārakule nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ disvā pasannamānaso candanakhaṇḍena phalakaṃ katvā bhagavato upanāmesi, tañca bhagavā paribhuñji. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde roruvanagare rājakule nibbatti. So vayappatto pitari kālaṅkate rajje patiṭṭhito bimbisārarañño adiṭṭhasahāyo hutvā tassa maṇimuttāvatthādīni paṇṇākārāni pesesi. Tassa rājā bimbisāro puññavantataṃ sutvā paṭipābhataṃ pesento cittapaṭe buddhacaritaṃ suvaṇṇapaṭṭe ca paṭiccasamuppādaṃ likhāpetvā pesesi. So taṃ disvā purimabuddhesu katādhikāratāya pacchimabhavikatāya ca cittapaṭe dassentaṃ buddhacaritaṃ suvaṇṇapaṭṭake likhitaṃ paṭiccasamuppādakkamañca oloketvā pavattinivattiyo sallakkhetvā sāsanakkamaṃ hadaye ṭhapetvā sañjātasaṃvego ‘‘diṭṭho mayā bhagavato veso, sāsanakkamo ca ekapadesena ñāto, bahudukkhā kāmā bahupāyāsā, kiṃ dāni mayhaṃ gharāvāsenā’’ti rajjaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādento bhagavantaṃ uddissa pabbajitvā mattikāpattaṃ gahetvā rājā pukkusāti viya mahājanassa paridevantasseva nagarato nikkhamitvā anukkamena rājagahaṃ gantvā tattha sappasoṇḍikapabbhāre viharantaṃ bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Satthā dhammaṃ desesi. So dhammadesanaṃ sutvā vipassanāya kammaṭṭhānaṃ gahetvā yuttappayutto viharanto vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.37-42) –
舍弃世间之宝，正如比库长老提萨所歌之偈。此何缘由？在前代诸方佛中，佛陀皈依者的资质极高，具慧眼者。佛陀之时，他出身王族行车人家，一日明了佛陀形相后，心怀敬悦，用檀香木片雕刻佛像，供养世尊，世尊加持之。此善业果，他往生天界，多次行善，与天人轮转于此佛世间的东都王宫。他年迈时，奉仕宾比萨拉王，作为王的左右助手，曾颁布赏赐宝物，包括珠宝和金叶饰。宾比萨拉王闻其慈善福德，以礼物回赠，且书写佛陀言教、因缘缘起真谛于金叶经文卷轴上呈献。此人观佛前代功德与西方之果证，因观佛教言教缘起轮回，以此彼生现象为证，心中生起极大感动。于是他将佛陀所示法轮，铭记于心，坚定信仰，怀以清净庄严之心，认识「见佛境界」「法轮转动」与「轮回之苦多难」实相。决心舍弃国土与富贵，剃除头发，弃去世俗服饰，披袈裟而出家，如同修行者般衣着朴素，犹如一位苦行者离开城市。其步伐坚定，入王舍城，在郊外净土中恭敬供养世尊，默默静坐一旁。佛陀宣说法，于是他听闻精进修习观法，专注于内观，恭敬勤奋，于禅定中获得阿拉汉果证。此事记载于长老传记（第一卷，第15至42节）中。
‘‘Yānakāro pure āsiṃ, dārukamme susikkhito;
“吾昔为车夫，刻木工匠，受具良好教诲；
Candanaṃ phalakaṃ katvā, adāsiṃ lokabandhuno.
雕制檀香木片，献与世间之主。”
‘‘Pabhāsati idaṃ byamhaṃ, suvaṇṇassa sunimmitaṃ;
“此为光广大海，金色相欣欣然；
Hatthiyānaṃ assayānaṃ, dibbayānaṃ upaṭṭhitaṃ.
守护象车与战象，天界存照光明。”
‘‘Pāsādā sivikā ceva, nibbattanti yadicchakaṃ;
「宫殿与宅邸，凡一切一切都由愿力而成就；
Akkhubbhaṃ ratanaṃ mayhaṃ, phalakassa idaṃ phalaṃ.
这是我不曾拥有的珍宝，如今却为我所获之果报。」
‘‘Ekanavutito kappe, phalakaṃ yamahaṃ dadiṃ;
「九十九劫以前，我曾为这果报而布施；
Duggati nābhijānāmi, phalakassa idaṃ phalaṃ.
我不识恶趣，今得此果报善报，皆因此故。」
‘‘Sattapaññāsakappamhi, caturo nimmitāvhayā;
「在五十万劫中，有四种前行相；
Sattaratanasampannā, cakkavattī mahabbalā.
具七宝庄严，乃大权世间王者。」
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼已被我断除……如法于佛陀教法中所作。”
Arahattaṃ pana patvā udānavasena attano paṭipattiṃ kathento –
离得阿拉汉果位后，像赞颂歌那样自说修行事迹——
§97
97.
‘‘Hitvā satapalaṃ kaṃsaṃ, sovaṇṇaṃ satarājikaṃ;
“弃绝了百枚铁片和铜铁制品，百枚金铸的宝片；
Aggahiṃ mattikāpattaṃ, idaṃ dutiyābhisecana’’nti. – gāthaṃ abhāsi;
陶制碗盛火炉，这便是第二次灌顶浇洒。”——作是偈语说道；
Tattha hitvāti pariccajitvā. Satapalanti sataṃ palāni yassa, taṃ satapalaparimāṇaṃ. Kaṃsanti thālaṃ. Sovaṇṇanti suvaṇṇamayaṃ. Satarājikanti bhittivicittatāya ca anekarūparājicittatāya ca anekalekhāyuttaṃ. Aggahiṃ mattikāpattanti evarūpe mahārahe bhājane pubbe bhuñjitvā buddhānaṃ ovādaṃ karonto ‘‘idānāhaṃ taṃ chaḍḍetvā mattikāmayapattaṃ aggahesiṃ , aho, sādhu, mayā kataṃ ariyavataṃ anuṭhita’’nti bhājanakittanāpadesena rajjapariccāgaṃ pabbajjūpagamanañca anumodanto vadati. Tenāha ‘‘idaṃ dutiyābhisecana’’nti. Paṭhamaṃ rajjābhisecanaṃ upādāya idaṃ pabbajjūpagamanaṃ mama dutiyaṃ abhisecanaṃ. Tañhi rāgādīhi saṃkiliṭṭhaṃ sāsaṅkaṃ saparisaṅkaṃ kammaṃ anatthasañhitaṃ dukkhapaṭibaddhaṃ nihīnaṃ, idaṃ pana taṃvipariyāyato uttamaṃ paṇītanti adhippāyo.
其中“弃绝”意谓舍弃。“百枚铁片”指有百片铁器，铁器量为百片。“铜铁”指铜制器皿。“百枚金铸”则是指由多种金属合浇而成，表面刻画多种纹饰的金属器皿。火炉陶制碗者，是指这种盛火用的陶碗。像这个弗陀罗比大臣，在供养佛法之前即履行过，且佛告诫：“今我弃绝此物，备以陶制碗盛火，啊，好哉，我成就了圣教所遵行者。”以供养仪轨赞扬、施舍布施离欲、出家求道皆获赞同。他说：“这是第二次灌顶浇洒。”第一次者，为系绳灌顶，第二次即是此离欲出家的灌顶。其时出于贪欲等染污，黑暗易疑、造恶作苦，今虽相反，乃是殊胜美妙之正行。
Tissattheragāthāvaṇṇanā niṭṭhitā. · 帝萨长老偈注释完毕。
8. Abhayattheragāthāvaṇṇanā8. 阿跋亚长老偈注释
Rūpaṃ disvā sati muṭṭhāti āyasmato abhayattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto sumedhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sumedhaṃ bhagavantaṃ disvā pasannacitto saḷalapupphehi pūjamakāsi. So tena puññakammena devesu nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā abhayoti laddhanāmo viññutaṃ patto hetusampattiyā codiyamāno ekadivasaṃ vihāraṃ gato satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā katapubbakicco vipassanāya kammaṃ karonto viharati. Athassa ekadivasaṃ gāmaṃ piṇḍāya paviṭṭhassa alaṅkatapaṭiyattaṃ mātugāmaṃ disvā ayonisomanasikāravasena tassa rūpaṃ ārabbha chandarāgo uppajji, so vihāraṃ pavisitvā ‘‘satiṃ vissajjitvā olokentassa rūpārammaṇe mayhaṃ kileso uppanno, ayuttaṃ mayā kata’’nti attano cittaṃ niggaṇhanto tāvadeva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.43-47) –
见此形象后，时具寿上座阿毗遮自讚偈曰：那是何起因？此亦如往昔诸佛所作之最高义事，皆因福德生起。智慧尊世尊时，于家中应时出世，得到智慧，一日见了世尊，心生欢喜，以莲花供养。彼以供养之福往生天界，承继旧福，彼此相应之福德，轮回往返于诸正觉者之中。此时于沙瓦提婆罗门家出世，名曰阿毗遮。凭因缘成熟，智慧现起，一日往至寺院，听闻世尊所说法，皆悉信受，出家修行，行前行法，专心修习观慧禅定。后来一日进村化缘时，见到装饰繁美的妇女，因误失正念，心起爱欲贪着，入寺后念念谨守，反观心中：“念已放下，转视此色相，烦恼由我生，未曾约束。”以此自制净化，增长观慧，遂得阿拉汉果位。于《阿陀本》上曾如是记载(apa. thera 1.15.43-47)——
‘‘Sumedho nāma nāmena, sayambhū aparājito;
『苏摩多』此名者，指自现无敌之尊者。
Vivekamanubrūhanto, ajjhogahi mahāvanaṃ.
此尊者增长离欲之力，如今入大林安住。
‘‘Saḷalaṃ pupphitaṃ disvā, ganthitvāna vaṭaṃsakaṃ;
视见矢车菊盛开，采摘编织成花环；
Buddhassa abhiropesiṃ, sammukhā lokanāyakaṃ.
献于世尊面前，顶礼这世界之主。
‘‘Tiṃsakappasahassamhi, yaṃ pupphamabhiropayiṃ;
于三十万劫中，我所顶礼此花；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
不知堕恶道，此乃供佛之功德果。
‘‘Ūnavīse kappasate, soḷasāsuṃ sunimmitā;
‘‘在一万九千八百年中，十六个时期之内，
Sattaratanasampannā, cakkavattī mahabbalā.
具足七宝，乃至拥有广大权力的世间统治者出现。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
‘‘烦恼已被我断尽……如是等，皆已随佛法而成就’’然说。
Arahattaṃ pana patvā attano kilesuppattinidassanena ‘‘kilese anuvattentassa vaṭṭadukkhato nattheva sīsukkhipanaṃ. Ahaṃ pana te nānuvatti’’nti dassento –
及至得阿拉汉果，借示自烦恼已除，言“由烦恼流转之苦，断无丝毫残余。我却不随流转”为示现者――
§98
98.
‘‘Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasikaroto;
‘‘观见色相时，念不放逸，心注重喜悦之相；
Sārattacitto vedeti, tañca ajjhosa tiṭṭhati;
心存在疾速波动，而又突然止息；
Tassa vaḍḍhanti āsavā, bhavamūlopagāmino’’ti. – gāthaṃ abhāsi;
这是因为那些烦恼增加，导致生死之根生起。”——这是这首偈颂的内容。
Tattha rūpanti rajjanīyaṃ rūpāyatanaṃ, taṃ panettha itthirūpaṃ adhippetaṃ. Disvāti cakkhunā disvā, cakkhudvārānusārena nimittānubyañjanasallakkhaṇavasena taṃ gahetvā, tassa tathāgahaṇahetūti attho. Sati muṭṭhāti asubhasabhāve kāye ‘‘asubha’’ntveva pavattanasati naṭṭhā. Yathā pana rūpaṃ disvā sati naṭṭhā, taṃ dassento āha ‘‘piyaṃ nimittaṃ manasikaroto’’ti. Yathāupaṭṭhitaṃ ārammaṇaṃ ‘‘subhaṃ sukha’’ntiādinā piyanimittaṃ katvā ayonisomanasikārena manasikaroto sati muṭṭhāti yojanā. Tathā bhūtova sārattacitto vedetīti suṭṭhu rattacitto hutvā taṃ rūpārammaṇaṃ anubhavati abhinandati, abhinandanto pana tañca ajjhosa tiṭṭhati ajjhosāya taṃ ārammaṇaṃ gilitvā pariniṭṭhapetvā vattati ceva, evaṃbhūtassa ca tassa vaḍḍhanti āsavā bhavamūlopagāminoti bhavassa saṃsārassa mūlabhāvaṃ kāraṇabhāvaṃ upagamanasabhāvā kāmāsavādayo cattāropi āsavā tassa puggalassa uparūpari vaḍḍhantiyeva, na hāyanti. Mayhaṃ pana paṭisaṅkhāne ṭhatvā vipassanaṃ vaḍḍhetvā saccāni paṭivijjhantassa maggapaṭipāṭiyā te cattāropi āsavā anavasesato pahīnā parikkhīṇāti adhippāyo.
这里的色，是指可染污的色根，即色界诸色；此处特别指女性的色相。观看时以眼为根，根据眼门而来的所缘对象，借助于缘相随行的标识而把握，这就是能把握之理。念断，即在见身性不净时，念识断失。就如见色时念识断失，我们便说“请用爱乐的缘相内观”。如对所依止的境相以“美好、快乐”等正念维持，用非邪念思惟观照，则断念得以成就。如此，真如实况的意识，即觉知色相生起、体验、欢喜，欢喜又生忍耐，忍耐则吞没、消除境相，保持此过程。正是如此，增加烦恼的缘起者，生死之根由此而至。贪、嗔诸烦恼，作为生死根本性的业力增上，相继增长而不灭。我反观自身，持守正念，增长观智，于真理实相中深入，如实见证后，随其道而行，此四烦恼悉被断除，永远灭尽，这是正念力。
Abhayattheragāthāvaṇṇanā niṭṭhitā. · 阿跋亚长老偈注释完毕。
9. Uttiyattheragāthāvaṇṇanā9. 伍帝亚长老偈注释
Saddaṃsutvā sati muṭṭhāti āyasmato uttiyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto sumedhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ disvā pasannacitto gonakādiatthataṃ sauttaracchadaṃ buddhārahaṃ pallaṅkaṃ gandhakuṭiyaṃ paññāpetvā adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbatti, tassa uttiyoti nāmaṃ ahosi. So vayappatto satthu ñātisamāgame buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karonto ekadivasaṃ nāmaṃ piṇḍāya paviṭṭho antarāmagge mātugāmassa gītasaddaṃ sutvā ayonisomanasikāravasena tattha chandarāge uppanne paṭisaṅkhānabalena taṃ vikkhambhetvā vihāraṃ pavisitvā sañjātasaṃvego divāṭṭhāne nisīditvā tāvadeva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.15.48-52) –
听闻声音后，念断失，是长老乌提尊者所说的偈颂。缘何生起？这也是前世诸佛所行的殊胜功德所在。昔时，佛陀时代，有一位名叫苏纬达的老妇，住于一富贵家中，已觉悟得果，随后得知佛法至一日，见到佛陀，心怀喜悦，指定将佛陀用的床铺和香舍室布局好，奉献给佛。她因这功德，转生为天人在此现世，有作佛时生于咖毕拉城，属于舍迦王族，因此名为乌提。年迈时于佛陀亲属聚会中见佛感应，获得信心，出家修行，入道，托一日乞食离开，途中听见母乡歌声，因四念处而生起强大觉照力，破除贪爱，住宿于静处，专心修习观智，证得阿拉汉果。这段事迹记载于《阿陀本经》（apa. thera 1.15.48-52）。
‘‘Sumedhassa bhagavato, lokajeṭṭhassa tādino;
“尊贵世尊苏纬达，世间尊雄佛陀；
Pallaṅko hi mayā dinno, sauttarasapacchado.
我曾献上那床铺，供佛治愈众生。”
‘‘Sattaratanasampanno, pallaṅko āsi so tadā;
“七宝庄严的床铺，曾是我的供养。”
Mama saṅkappamaññāya, nibbattati sadā mama.
『诸行无常』的观念于我心生，恒常现起于我。
‘‘Tiṃsakappasahassamhi, pallaṅkamadadiṃ tadā;
『三万劫』之中，当时我堕卧于床榻之上；
Duggatiṃ nābhijānāmi, pallaṅkassa idaṃ phalaṃ.
我不知堕入恶道，此床榻即为此果报。
‘‘Vīsakappasahassamhi, suvaṇṇābhā tayo janā;
『二万劫』中，有三人俱生，如金光辉映；
Sattaratanasampannā, cakkavattī mahabbalā.
七宝充足，乃大力王，乃轮王之形象。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼曾被我镇伏……（此处略）行持佛陀教法而为之。」
Arahattaṃ pana patvā attano kilesuppattinidassanena ‘‘kilese ajigucchantassa natthi vaṭṭadukkhato sīsukkhipanaṃ, ahaṃ pana te jigucchimevā’’ti dassento –
然而，断尽烦恼而成阿拉汉者，藉由显现自身烦恼生起的缘起，以示意：『对于忿恨烦恼者，因无轮回之苦及头痛烦扰，我自己反而是这般忿恨者』，如此表明——
§99
99.
‘‘Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasikaroto;
『闻声响已，心念断尽，专注于喜爱的相，
Sārattacitto vedeti, tañca ajjhosa tiṭṭhati;
心意迅速振动，清净坚立；
Tassa vaḍḍhanti āsavā, saṃsāra upagāmino’’ti. – gāthaṃ abhāsi;
烦恼即因此增长，成为轮回的根由』——他说出此偈；
Tattha saddanti rajjanīyaṃ saddārammaṇaṃ, saṃsāraupagāminoti –
其中“声”指称令人烦恼的声相，即为轮回的根由，
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
即是五蕴的对治，及十二界诸法。
Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –
“轮回”一词因断绝而生起，谓此过程为轮回转动。
Evaṃ vuttasaṃsāravaṭṭakāraṇaṃ hutvā upagamentīti saṃsāraupagāmino, ‘‘saṃsārūpagāmino’’ti vā pāṭho. Sesaṃ anantaragāthāya vuttanayameva.
关于轮回的成因如此所说，因此称为轮回的起始者，讲解说“轮回的起因者”，此段缘于后续诗句的说法。
Uttiyattheragāthāvaṇṇanā niṭṭhitā. · 伍帝亚长老偈注释完毕。
10. (Dutiya) devasabhattheragāthāvaṇṇanā10. (第二)迭瓦萨跋长老偈注释
Sammappadhānasampannoti āyasmato devasabhattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto sikhissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ sikhiṃ bhagavantaṃ disvā pasannamānaso bandhujīvakapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ sakyarājakule nibbatti, tassa devasabhoti nāmaṃ ahosi. So vayappatto cumbaṭakalahavūpasamanatthaṃ satthari āgate buddhānubhāvaṃ disvā pasannamānaso saraṇesu patiṭṭhito puna nigrodhārāme satthari viharante satthāraṃ upasaṅkamitvā paṭiladdhasaddho pabbajitvā katapubbakicco vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.1-6) –
“具正确精进者”为德高僧天长老之诗句。其起源如何？此亦如前代佛陀所作，各处由于具足生命轮回的脱离条件，行善趣向，曾在佛陀时代出生于王族家庭，精进求道，得见佛陀，心悦诚服，奉献花供养。凭此功德，在人天之间轮回，生于灯明之地咖毕拉瓦图王族，此即其名曰“德高僧天”。年老后，为了平息疾病烧热，见到入世佛陀，心怀欢喜而依止，又住于尼格罗树园与佛同住，亲近导师，信心坚定，受具足戒律，从事早期修行，逐渐行禅定冥想及观法，终速成阿拉汉果。此事见于《阿陀·长老传》章节(apa. thera 1.16.1-6)中有言陈述。
‘‘Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;
“清净月光，如同净洁无染，明净且无暗碍；
Nandībhavaparikkhīṇaṃ, tiṇṇaṃ loke visattikaṃ.
无烦恼而快乐，无所触碍于三界四生；
‘‘Nibbāpayantaṃ janataṃ, tiṇṇaṃ tārayataṃ varaṃ;
令众生入涅槃，令众生离苦得乐，为最上善者。”
Muniṃ vanamhi jhāyantaṃ, ekaggaṃ susamāhitaṃ.
那位出家人在林中禅思，专注一境，安稳集中心神。
‘‘Bandhujīvakapupphāni, lagetvā suttakenahaṃ;
我采摘了亲属生活之花，亲手将其献予三界仰望的师表——佛陀。
Buddhassa abhiropayiṃ, sikhino lokabandhuno.
我将这些花献给那世尊，正如众生的依赖和羁绊。
‘‘Ekatiṃse ito kappe, yaṃ kammamakariṃ tadā;
这是三十三劫以前，我当时所造的业。
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
由此果报，我不再陷于恶趣，不知苦难境遇。
‘‘Ito sattamake kappe, manujindo mahāyaso;
又是七劫以后，世尊为大名闻者；
Samantacakkhunāmāsi, cakkavattī mahabbalo.
『萨曼陀擦苦奴那摩阿斯尼』者，是名遍视眼，指世间之大权主。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被熄灭于我...如此...所成就者为佛陀教法。』此语如此曰。
Arahattaṃ pana patvā attanā adhigataṃ vimuttisukhaṃ nissāya uppannapītisomanasso udānavasena –
虽然，已得阿拉汉果，以自身所证得之解脱安乐为依，凭欢喜心如欢喜颂而发。
§100
100.
‘‘Sammappadhānasampanno , satipaṭṭhānagocaro;
『具正勤努力，依念处而住；被解脱之花所覆，必成无染涅槃。』
Vimuttikusumasañchanno, parinibbissatyanāsavo’’ti. – gāthaṃ abhāsi;
——如是偈语而说。
Tattha sammappadhānasampannoti sampannacatubbidhasammappadhāno, tehi kattabbakiccaṃ sampādetvā ṭhitoti attho. Satipaṭṭhānagocaroti kāyānupassanādayo satipaṭṭhānā gocaro pavattiṭṭhānaṃ etassāti satipaṭṭhānagocaro, catūsu satipaṭṭhānesu patiṭṭhitacittoti attho. Guṇasobhena paramasugandhā vimuttiyeva kusumāni, tehi sabbaso sammadeva sañchanno vibhūsito alaṅkatoti vimuttikusumasañchanno. Parinibbissatyanāsavoti evaṃ sammā paṭipajjanto bhikkhu nacirasseva anāsavo hutvā parinibbissati saupādisesāya anupādisesāya ca nibbānadhātuyāti attho. Idameva ca therassa aññābyākaraṇaṃ ahosi.
此处所说『具足正勤者』，谓具足四种正勤者，完成应作之事而住持，意即此。所谓『念处所缘』，乃从身观察诸法起始等念处，是念处所缘，指于四念处中所现之专注心境。『以德美丽、极妙清香，宛若自在解脱之花，遍被而完美装饰，犹如被解脱之花装饰』，此喻释其德行如华盛之芬芳香花，彻底而正当覆盖。『涅槃实为无染』，谓如实修行之比库，速将断尽烦恼而入涅槃，分无余贪染与有余贪染两种，故乃涅槃之境。此即长老们之经典释义，别无他说。
(Dutiya) devasabhattheragāthāvaṇṇanā niṭṭhitā. · （第二）天众长老偈注释完毕。
Dasamavaggavaṇṇanā niṭṭhitā. · 第十品注释完毕。
11. Ekādasamavaggo
11. 第十一品
1. Belaṭṭhānikattheragāthāvaṇṇanā一、贝拉踏尼咖长老偈注释
Hitvāgihittaṃ anavositattotiādikā āyasmato belaṭṭhānikattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro ito ekatiṃse kappe vessabhussa bhagavato kāle brāhmaṇakule nibbattitvā vayappatto brāhmaṇasippesu nipphattiṃ gantvā gharāvāsaṃ pahāya isipabbajjaṃ pabbajitvā isīhi parivuto vicaranto ekadivasaṃ vessabhuṃ bhagavantaṃ disvā pītisomanassajāto satthu ñāṇasampattiṃ nissāya pasannamānaso ñāṇaṃ uddissa pupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā belaṭṭhānikoti laddhanāmo viññutaṃ patto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā kosalaraṭṭhe araññe viharanto alaso kāyadaḷhibahulo pharusavāco ahosi, samaṇadhamme cittaṃ na uppādesi. Atha naṃ bhagavā ñāṇaparipākaṃ oloketvā –
有关舍离家有贪着及无贪的说明等，收录于尊者贝拉突那尼迦长老的诗句中。此法起源为何？此尊者过去世亦效法昔世诸佛，其中一世于三十三劫前，在正觉世尊维萨婆陀时代，出身婆罗门家系，年老而弃绝婆罗门门第，舍弃闺阁家居，出家为沙门，自在游行森林。在一天中见至尊维萨婆陀，生欢喜满足心，以佛之智慧为契机，心清净安宁，以花供养于佛。因其善业，在天人及人间轮回于此佛成道时，于舍卫城婆罗门家得名贝拉突那尼迦，闻佛法后深明理趣而信受出家，受持修习行法，隐居于迦萨国荒野。彼虽懒惰，体弱多病，语言粗恶，不善摄心修习出家法。后世尊视其智慧成熟，
§101
101.
‘‘Hitvā gihittaṃ anavositatto, mukhanaṅgalī odariko kusīto;
『舍离家业无贪著，面若柳叶腹隆起；
Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando’’ti. –
如同野猪毁坏泥土，迟缓再来胎中成』——
Imāya obhāsagāthāya saṃvejesi. So satthāraṃ purato nisinnaṃ viya disvā tañca gāthaṃ sutvā saṃvegajāto ñāṇassa paripākaṃ gatattā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.14.41-46) –
他聆听此偈时，心生感受。如同见到导师本人而坐在其前，听闻此偈，激发一切智慧成熟，建立了内观禅定，不久便证得阿拉汉果。经中（阿般涅槃论长老1.14.41-46）如此记载：
‘‘Kaṇikāraṃva jotantaṃ, nisinnaṃ pabbatantare;
『如同炽烈燃烧的柴火，安坐于山间，
Obhāsentaṃ disā sabbā, osadhiṃ viya tārakaṃ.
照耀四方的光辉无所不及，宛如遍照的星辰，亦如药草的光彩。
‘‘Tayo māṇavakā āsuṃ, sake sippe susikkhitā;
三个孩子来到此地，技艺娴熟而训练有素；
Khāribhāraṃ gahetvāna, anventi mama pacchato.
肩负着干重的货物，紧随我身后而来。
‘‘Puṭake satta pupphāni, nikkhittāni tapassinā;
七朵花在容器中被献上，是由苦行者供养所放置；
Gahetvā tāni ñāṇamhi, vessabhussābhiropayiṃ.
他取走这些，置于威萨布尊者的智慧中。
‘‘Ekatiṃse ito kappe, yaṃ pupphamabhiropayiṃ;
三十三劫以前，我曾为诸花供养，
Duggatiṃ nābhijānāmi, ñāṇapūjāyidaṃ phalaṃ.
由此果报，我不堕恶道，此乃智慧供养之果。
‘‘Ekūnatiṃsakappamhi, vipulābhasanāmako;
二十九劫时期，有一位名为广见的，
Sattaratanasampanno, cakkavattī mahabbalo.
拥有七宝，乃大力世间王者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我已除去烦恼……如是……我修持佛陀的教法。」
Arahattaṃ pana patvā satthu ovādaṃ paṭipūjento byatirekamukhena ca aññaṃ byākaronto tameva gāthaṃ paccudāhāsi.
断除阿拉汉果后，秉持世尊教导，尊敬侍奉，且以两面不一的言辞责难他人，故以此偈颂作结。
Tattha hitvā gihittanti gahaṭṭhabhāvaṃ pariccajitvā pabbajitvāti attho. Anavositattoti anurūpaṃ avositatto, yadatthaṃ sāsane pabbajantassa anurūpapariññādīnaṃ atīritattā apariyositabhāvo akatakaraṇīyoti attho. Atha vā anavositattoti anuavositasabhāvo, visuddhīnaṃ maggānañca anupaṭipāṭiyā vasitabbavāsassa akatāvī, dasasu ariyavāsesu avusitavāti attho. Mukhasaṅkhātaṃ naṅgalaṃ imassa atthīti mukhanaṅgalī. Naṅgalena viya pathaviṃ paresu pharusavācappayogena attānaṃ khanantoti attho. Odarikoti udare pasuto udaraposanatapparo. Kusītoti alaso, bhāvanaṃ ananuyuñjanto. Evaṃbhūtassa nipphattiṃ dassento āha ‘‘mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando’’ti. Tassattho heṭṭhā vuttoyeva. Ettha ca yathā pabbajitvā anavositādisabhāvatāya punappunaṃ gabbhamupeti mando, na evaṃ mādiso paṇḍito. Tabbiparītasabhāvatāya pana sammāpaṭipattiyā matthakaṃ pāpitattā parinibbāyatīti byatirekamukhena aññaṃ byākāsīti daṭṭhabbanti.
此处『放弃家人』义者，是指舍弃家庭生活而出离。所谓不应有放逸，意指不符合教法的出家者，因不了解出家戒律而不守规矩，不应为之。亦或示意不应随便放逸，即修道之路未能清净实修，不能持守十圣洁戒的放逸行为。所谓『口为地狱犁铧』，喻其言语粗恶，伤害众生如犁地般开裂大地。『腹脏』意为腹中所隐，『懒惰』乃不勤修习。偈文取此情形，言其如大猪般愚钝，每多怀胎，愚顽不醒。下文即以此譬喻之理。因复生复死的愚痴，与修道正觉之贤哲不相当。反而言其善法处置得当，终能圆满阿拉汉果，毋庸两面三言，则另释他人。
Belaṭṭhānikattheragāthāvaṇṇanā niṭṭhitā. · 贝拉踏尼咖长老偈注释完毕。
2. Setucchattheragāthāvaṇṇanā二、些都吒长老偈注释
Mānenavañcitāseti āyasmato setucchattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto tissassa sammāsambuddhassa kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ tissaṃ bhagavantaṃ disvā pasannamānaso sumadhuraṃ panasaphalaṃ abhisaṅkhataṃ nāḷikerasāḷavaṃ adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde aññatarassa maṇḍalikarañño putto hutvā nibbatti, setucchotissa nāmaṃ ahosi. So pitari mate rajje patiṭṭhito ussāhasattīnaṃ abhāvena rājakiccāni virādhento rajjaṃ parahatthagataṃ katvā dukkhappattiyā saṃvegajāto janapadacārikaṃ carantaṃ bhagavantaṃ disvā upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā parikammaṃ karonto tadaheva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.17.13-17) –
『不贪于傲慢』乃尊者设堵长老偈。其由来为何？此尊者前生行善供养昔代诸佛，积累福德。临至提婆释迦佛的时代，生于王族之家。到其出家得见世尊，欢喜欣善心，供奉清洁香甜果实。以此福报生于天界，常在人神中轮回。其时转世为某贵臣之子，名为设堵长，因其父失志，辞却王事，弃世远行。飞速行走途中，见世尊出家勤修，听闻正法，信心坚定而出家修行，随即得证阿拉汉果。此事迹载于尊长传记(apa. thera 1.17.13-17)。
‘‘Tissassa kho bhagavato, pubbe phalamadāsahaṃ;
『昔日我曾为提婆世尊供养：』
Nāḷikerañca pādāsiṃ, khajjakaṃ abhisammataṃ.
『曾献清洁的茎叶树枝及认可的食物，』
‘‘Buddhassa tamahaṃ datvā, tissassa tu mahesino;
『今将一切奉献于佛陀，供养至高尊严的提婆世尊；』
Modāmahaṃ kāmakāmī, upapajjiṃ yamicchakaṃ.
我曾欢喜于爱欲的对象，因而生起了渴望。
‘‘Dvenavute ito kappe, yaṃ dānamadadiṃ tadā;
『二百年前，我曾布施过，此时便是那时所施之物；
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
我不知恶趣之果，那布施之果即是此果。』
‘‘Ito terasakappamhi, rājā indasamo ahu;
『今生为第十三个劫，成为国王，与印度王相等；
Sattaratanasampanno, cakkavattī mahabbalo.
拥有七宝丰富，成为大权大力之转轮圣王。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼被我熄灭……如是……已成就佛法戒律。』
Arahattaṃ pana patvā kilese garahanto –
“断除烦恼成就阿拉汉果，”
§102
102.
‘‘Mānena vañcitāse, saṅkhāresu saṃkilissamānāse;
“不为傲慢所迷惑，不因心行混乱；
Lābhālābhena mathitā, samādhiṃ nādhigacchantī’’ti. – gāthaṃ abhāsi;
不为得失所动摇，修习定境不退转。”──如是偈语说道。
Tattha mānena vañcitāseti ‘‘seyyohamasmī’’tiādinayappavattena mānena attukkaṃsanaparavambhanādivasena kusalabhaṇḍacchedanena vippaladdhā. Saṅkhāresu saṃkilissamānāseti ajjhattikabāhiresu cakkhādīsu ceva rūpādīsu ca saṅkhatadhammesu saṃkilissamānā, ‘‘etaṃ mama, esohamasmi, eso me attā’’ti taṃnimittaṃ taṇhāgāhādivasena saṃkilesaṃ āpajjamānā. Lābhālābhena mathitāti pattacīvarādīnañceva vatthādīnañca lābhena tesaṃyeva ca alābhena taṃnimittaṃ uppannehi anunayapaṭighehi mathitā madditā abhibhūtā. Nidassanamattañcetaṃ avasiṭṭhalokadhammānampettha saṅgaho daṭṭhabbo. Samādhiṃ nādhigacchantīti te evarūpā puggalā samādhiṃ samathavipassanāvasena cittekaggataṃ kadācipi na vindanti na paṭilabhanti na pāpuṇanti samādhisaṃvattanikānaṃ dhammānaṃ abhāvato, itaresañca bhāvato. Idhāpi yathā mānādīhi abhibhūtā aviddasuno samādhiṃ nādhigacchanti, na evaṃ viddasuno. Te pana mādisā tehi anabhibhūtā samādhiṃ adhigacchantevāti byatirekamukhena aññābyākaraṇanti veditabbaṃ.
这里说“不为傲慢所迷惑”者，是指由于『我即是此』等有我见及我执等现行，产生对我的执着妄想，依此执取毁坏善法、扑灭正法的破坏者而生的痴迷。所谓“于心行混乱”者，是指内外之眼等六根及色声香味触法等诸种心法，因执著于“这是我的”、“我是这”、“这是我己体”之相，因渴爱、攀缘等烦恼生起而被污浊。他们因贪著得失，如取舍衣钵等外物而或得或失，因误思好恶而摇动其心。这里仅作举例说明，不详述世间法。所谓“不成就定法”，是说这些人无论如何也不能证得禅定，既不能得止禅定，也不能得观禅定，因为缺乏禅定应有法。反之，即使被傲慢等烦恼所困扰而不能成就禅定的，亦称不知真理者。但那些不为傲慢等烦恼所服者，反而能证得禅定，这是另一义理，应当分别了解。
Setucchattheragāthāvaṇṇanā niṭṭhitā. · 些都吒长老偈注释完毕。
3. Bandhurattheragāthāvaṇṇanā三、般杜拉长老偈注释
Nāhaṃ etena atthikoti āyasmato bandhurattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro siddhatthassa bhagavato kāle aññatarassa rañño antepure gopako hutvā ekadivasaṃ bhagavantaṃ saparisaṃ rājaṅgaṇena gacchantaṃ disvā pasannacitto kaṇaverapupphāni gahetvā sasaṅghaṃ lokanāyakaṃ pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sīlavatīnagare seṭṭhiputto hutvā nibbatti, bandhurotissa nāmaṃ ahosi. So viññutaṃ patto kenacideva karaṇīyena sāvatthiyaṃ gato upāsakehi saddhiṃ vihāraṃ gato satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā ñāṇassa paripākattā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.17.7-12) –
“我不以此为义。”──此为尊长比库友辈的偈语。起因缘何？此事亦为过去诸佛所作事迹。正法成就佛世时，曾有一王，住于其城境边沿，日中遇佛随众行走，心生欢喜，采摘莲花敬献圣众，于是由该功德生天。后世间轮回，于此佛出世之善法清净城中为富商子，名曰巴住。他了知自身因缘，于舍卫城与居士众同住，听闻佛陀教法，信受奉行，出家已毕，智慧成熟，修习观法，短时即证得阿拉汉果。此事载于《本迹传》（apa. thera 1.17.7-12）中。
‘‘Siddhattho nāma bhagavā, lokajeṭṭho narāsabho;
「名为悉达多的世尊，为世间的至上者，人中俊杰；
Purakkhato sāvakehi, nagaraṃ paṭipajjatha.
在先前，与弟子们一同，前往城中；
‘‘Rañño antepure āsiṃ, gopako abhisammato;
我曾在国王的宫苑中，作为牧者被接纳；
Pāsāde upaviṭṭhohaṃ, addasaṃ lokanāyakaṃ.
坐于殿堂之中，目见这世间的领袖；
‘‘Kaṇaveraṃ gahetvāna, bhikkhusaṅghe samokiriṃ;
我携幼儿，来到比库僧团；
Buddhassa visuṃ katvāna, tato bhiyyo samokiriṃ.
远离愤恨于佛处，之后更深地远离了愤恨。」
‘‘Catunnavutito kappe, yaṃ pupphamabhipūjayiṃ;
『四十九劫』者，所敬奉之花也。
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不识此为往恶道非识，唯此为供养佛之果报。
‘‘Sattāsītimhito kappe, caturāsuṃ mahiddhikā;
『七十二劫』者，财宝极盛也，
Sattaratanasampannā, cakkavattī mahabbalā.
具七宝，王者，广大神力也。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我烦恼已灭......已行世尊之教法。」
Arahattaṃ pana patvā kataññubhāve ṭhatvā attano upakārassa rañño paccupakāraṃ kātuṃ sīlavatīnagaraṃ gantvā rañño dhammaṃ desento saccāni pakāsesi. Rājā saccapariyosāne sotāpanno hutvā attano nagare sudassanaṃ nāma mahantaṃ vihāraṃ kāretvā therassa niyyātesi. Mahālābhasakkāro ahosi. Thero vihāraṃ sabbañca lābhasakkāraṃ saṅghassa niyyātetvā sayaṃ purimaniyāmeneva piṇḍāya caritvā yāpento katipāhaṃ tattha vasitvā sāvatthiṃ gantukāmo ahosi. Bhikkhū, ‘‘bhante, tumhe idheva vasatha, sace paccayehi vekallaṃ, mayaṃ taṃ paripūressāmā’’ti āhaṃsu. Thero, ‘‘na mayhaṃ, āvuso, uḷārehi paccayehi attho atthi, itarītarehi paccayehi yāpemi, dhammarasenevamhi titto’’ti dassento –
得阿拉汉果后，具感恩心，为报答国王恩德，便往有守戒修德的城市，宣扬王法，示现诸真理。国王闻法真理毕具，得须陀洹果，于所居城建极庄严之大寺，为尊长出悦。此大寺有丰厚利养供养僧团，尊长供养不遗余力，居众多旬，欲往舍卫城。比库们言：「尊师，若您在此长住，我们必以缘自集满。」尊长曰：「外缘对我无益，以内缘修行，我在法味中坚立。」如此示知。
§103
103.
‘‘Nāhaṃ etena atthiko, sukhito dhammarasena tappito;
『我非由此无益之法，亦非由于法味欢喜而受苦；
Pitvā rasaggamuttamaṃ, na ca kāhāmi visena santhava’’nti. –
饮尽最甘美汁液，亦不以憎恨而相逼迫』——
Gāthaṃ abhāsi.
偈语如是称说。
Tattha nāhaṃ etena atthikoti yena maṃ tumhe tappetukāmā ‘‘paripūressāmā’’ti vadatha, etena āmisalābhena paccayāmisarasena nāhaṃ atthiko, mayhaṃ etena attho natthi, santuṭṭhi paramaṃ sukhanti itarītareheva paccayehi yāpemīti attho. Idāni tena anatthikabhāve padhānakāraṇaṃ dassento āha ‘‘sukhito dhammarasena tappito’’ti. Sattatiṃsabodhipakkhiyadhammarasena ceva navavidhalokuttaradhammarasena ca tappito pīṇito sukhito uttamena sukhena suhitoti attho. Pitvā rasaggamuttamanti sabbarasesu aggaṃ seṭṭhaṃ tatoyeva uttamaṃ yathāvuttaṃ dhammarasaṃ pivitvā ṭhito, tenāha – ‘‘sabbarasaṃ dhammaraso jinātī’’ti (dha. pa. 354). Na ca kāhāmi visena santhavanti evarūpaṃ rasuttamaṃ dhammarasaṃ pivitvā ṭhito visena visasadisena visarasena santhavaṃ saṃsaggaṃ na karissāmi, tathākaraṇassa kāraṇaṃ natthīti attho.
其中所谓『我非由此无益』，乃是应你等欲令我受苦而说『愿使其具足』之语，非由此俗世财利与因缘我无益，彼对我无益之意。此处『满足乃究竟乐』，乃指由他种因缘维持之义。今示无益之因，因缘故而说『以法味喜而受苦』。所谓法味喜，乃指以三十七道品法味和九种超世法味受苦、烦恼，亦即由胜妙之乐而成所乐。所谓饮尽最甘美汁液，意谓在诸味中最佳、最上，依所说法味饮用而立，故称『饮用法味已立』（Dhammapaṭipatti）。由此故言『一切法味，法味者制胜』（《大安般守意经》354偈）。所谓『不以憎恨而相逼迫』，意谓饮用如是法味之时，绝不以憎恨、辱骂、恶口相逼迫、争执，因无此缘故。
Bandhurattheragāthāvaṇṇanā niṭṭhitā. · 般杜拉长老偈注释完毕。
4. Khitakattheragāthāvaṇṇanā四、奇德咖长老偈注释
Lahukovata me kāyoti āyasmato khitakattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto padumuttarassa bhagavato kāle yakkhasenāpati hutvā nibbatto ekadivasaṃ yakkhasamāgame nisinno satthāraṃ aññatarasmiṃ rukkhamūle nisinnaṃ disvā upasaṅkamitvā satthāraṃ vanditvā ekamantaṃ nisīdi. Tassa satthā dhammaṃ desesi. So dhammaṃ sutvā uḷāraṃ pītisomanassaṃ pavedento apphoṭento uṭṭhahitvā satthāraṃ vanditvā padakkhiṇaṃ katvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbatti, khitakotissa nāmaṃ ahosi. So viññutaṃ patto mahāmoggallānattherassa mahiddhikabhāvaṃ sutvā ‘‘iddhimā bhavissāmī’’ti pubbahetunā codiyamāno pabbajitvā bhagavato santike kammaṭṭhānaṃ gahetvā samathavipassanāsu kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.17.1-6) –
《轻如翎毛》是尊长已逝长老的偈语。其因缘如何？此亦如过去诸佛所为之供养行事。彼时，波陀婆多时代尊者宝座，时有护法天将曾为夜叉将军，涅槃后一日，在夜叉聚会中，见一师尊独坐树下，便前往礼敬，择一处坐。师以法教导之，彼闻法生欢喜欢悦之心，激昂起立，礼敬师长，绕行一周而去。由此功德行为，在诸天人中转生于释迦牟尼佛出生时沙瓦提婆罗门家，名为轻展（Khita）。得阿难尊者之大威德，闻已进发『我当成就神通』之初发心，出家于世尊近前，受持修习止观法门，依行不多时即得六通。此缘事记载于《长老传记》（apa. thera 1.17.1-6）。
‘‘Padumo nāma nāmena, dvipadindo narāsabho;
“名为帕都摩者，是一位两足大人猿，
Pavanā abhinikkhamma, dhammaṃ deseti cakkhumā.
微风吹起，他以智慧之眼宣说法义。
‘‘Yakkhānaṃ samayo āsi, avidūre mahesino;
“那时有夜叉聚会，近在大神不远之处，
Yena kiccena sampattā, ajjhāpekkhiṃsu tāvade.
他们以受所托之事，专注守护至此。
‘‘Buddhassa giramaññāya, amatassa ca desanaṃ;
“承佛陀威仪荣光，及无上涅槃教诲，
Pasannacitto sumano, apphoṭetvā upaṭṭhahiṃ.
心清净欢喜庄严，不轻易动地执持侍奉。”
‘‘Suciṇṇassa phalaṃ passa, upaṭṭhānassa satthuno;
「观察清净者之果报，应护持师长者；
Tiṃsakappasahassesu, duggatiṃ nupapajjahaṃ.
三千万劫以来，未曾堕入恶趣。
‘‘Ūnatiṃse kappasate, samalaṅkatanāmako;
于三十七劫之期，有一名为三摩罗加的王，
Sattaratanasampanno, cakkavattī mahabbalo.
宝物具足，乃一大威力之转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我之烦恼已被破灭……如来教法所作。」
Arahattaṃ pana patvā savisesaṃ iddhīsu vasībhāvena anekavihitaṃ iddhividhaṃ paccanubhonto iddhipāṭihāriyena anusāsanīpāṭihāriyena ca sattānaṃ anuggahaṃ karonto viharati. So bhikkhūhi, ‘‘kathaṃ tvaṃ, āvuso, iddhi vaḷañjesī’’ti puṭṭho tamatthaṃ ācikkhanto –
彼具阿拉汉果，精通诸神通，以无量神通力遍行，随其神通之妙用降伏万众而安住。彼比库众问曰：「比库！尔如何增长神通？」彼即详说其缘由——
§104
104.
‘‘Lahuko vata me kāyo, phuṭṭho ca pītisukhena vipulena;
『我的身躯果然轻便，充满了欢喜和广大欢乐；
Tūlamiva eritaṃ mālutena, pilavatīva me kāyo’’ti. –
宛如承受微风拂动的秤杆，我的身躯如流水般流淌。』——
Gāthaṃ abhāsi. ‘‘Udānavasenā’’tipi vadantiyeva.
说了这偈语。人们称之为《欢喜经》。
Tattha lahuko vata me kāyoti nīvaraṇādivikkhambhanena cuddasavidhena cittaparidamanena caturiddhipādakabhāvanāya suṭṭhu ciṇṇavasībhāvena ca me rūpakāyo sallahuko vata, yena dandhaṃ mahābhūtapaccayampi nāma imaṃ karajakāyaṃ cittavasena pariṇāmemīti adhippāyo. Phuṭṭho ca pītisukhenavipulenāti sabbatthakameva pharantena mahatā uḷārena pītisahitena sukhena phuṭṭho ca me kāyoti yojanā. Idañca yathā kāyo lahuko ahosi, taṃ dassanatthaṃ vuttaṃ. Sukhasaññokkamanena hi saddhiṃyeva lahusaññokkamanaṃ hoti. Sukhassa pharaṇañcettha taṃsamuṭṭhānarūpavasena daṭṭhabbaṃ kathaṃ pana catutthajjhānasamaṅgino pītisukhapharaṇaṃ, samatikkantapītisukhañhi tanti ce? Saccametaṃ, idaṃ pana na catutthajjhānalakkhaṇavasena vuttaṃ, atha kho pubbabhāgavasena. ‘‘Pītisukhenā’’ti pana pītisahitasadisena sukhena, upekkhā hi idha santasabhāvatāya ñāṇavisesayogato ca sukhanti adhippetaṃ. Tathā hi vuttaṃ ‘‘sukhasaññañca lahusaññañca okkamatī’’ti (paṭi. ma. 1.101). Pādakajjhānārammaṇena rūpakāyārammaṇena vā iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phusati sampāpuṇātīti ayampi tattha attho. Tathā cāha aṭṭhakathāyaṃ (paṭi. ma. aṭṭha. 2.3.12) – ‘‘sukhasaññā nāma upekkhāsampayuttā saññā. Upekkhā hi santaṃ sukhanti vuttaṃ sāyeva saññā nīvaraṇehi ceva vitakkādipaccanīkehi ca vimuttattā lahusaññātipi veditabbā. Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. So evaṃ vātakkhittatūlapicuno viya sallahukena dissamānena kāyena brahmalokaṃ gacchatī’’ti. Tenāha ‘‘tūlamiva eritaṃ mālutena, pilavatīva me kāyo’’ti. Tassattho – yadāhaṃ brahmalokaṃ aññaṃ vā iddhiyā gantukāmo homi, tadā mālutena vāyunā eritaṃ cittaṃ tūlapicu viya ākāsaṃ laṅghantoyeva me kāyo hotīti.
其中“我的身躯果然轻便”指的是通过摧毁诸烦恼及其余十三种压制心意的因缘，修持四正勤及正念，使得内心清净纯洁如刻痕一般，因此我的色身轻便犹如秤杆的轻巧，此乃认为由心意（即心法）导致此业身得以转变的见解。所谓充满欢喜和广大欢乐，是指以欢喜伴随极大满足的幸福遍满全身的意味，意谓我身充满了巨大欢喜。至于身体果然轻便如秤杆，这只是为了显示此身的轻盈。因与幸福觉知同时发生，又称轻便觉知。而幸福的携带感，也应观察此种觉知如何产生；更何况当第四禅与欢喜苦乐相伴时，亦有欢喜承载的现象。此事确实如此，但此欢喜感非第四禅的特征，而是前段行禅的具足感受。所谓“由欢喜所充满”，乃是伴随欢喜状态的幸福，因平等性和特定智慧生起的喜悦故称幸福。因此有言：“幸福觉知与轻便觉知一同进入。”按五根禅那的身体色相及心意念力，从天生之感受中生起的幸福觉知和轻便觉知一同渗透、触达并成就；此即本处意涵。又如此经注释书中云：『幸福觉知是与平等性俱足的觉知。平等性即为安宁、喜乐，并且去除了烦恼及杂念的智慧特质，故应辨知轻便觉知。此皆如秤杆重量轻巧，携带此业身亦轻便。如此携带而显现的轻便身，乘风轻巧若秤杆者，乘此身而往生梵天界。』故偈中言：“宛如承受微风拂动的秤杆，我的身躯如流水般流淌。”其义即是说：当我欲往生梵天界，借助法力如风般吹拂，我的身躯宛如承受微风的秤杆那样轻巧犹如越过虚空般流动。
Khitakattheragāthāvaṇṇanā niṭṭhitā. · 奇德咖长老偈注释完毕。
5. Malitavambhattheragāthāvaṇṇanā五、玛离德瓦巴长老偈注释
Ukkaṇṭhitoti āyasmato malitavambhattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle himavantato avidūre aññatarasmiṃ jātassare sakuṇo hutvā nibbatti, padumuttaro bhagavā taṃ anuggaṇhanto tattha gantvā jātassaratīre caṅkamati. Sakuṇo bhagavantaṃ disvā pasannamānaso sare kumudāni gahetvā bhagavantaṃ pūjesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kurukacchanagare aññatarassa brāhmaṇassa putto hutvā nibbatti, malitavambhotissa nāmaṃ ahosi. So viññutaṃ patto pacchābhūmahātheraṃ upasaṅkamitvā tassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto viharati. Tassa ca ayaṃ sabhāvo, yattha bhojanasappāyo dullabho, itare sulabhā, tato na pakkamati. Yattha pana bhojanasappāyo sulabho, itare dullabhā, tattha na vasati pakkamateva. Evaṃ viharanto ca hetusampannatāya mahāpurisajātikatāya ca nacirasseva vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.51-57) –
“忧闷烦恼”是尊者马利塔伐摩长老所作之偈。此偈起由何因？当时乃是尊者莲花长老在世时期，从喜马拉雅山不远处的某一出生之夜，一只鹤化生而起。莲花世尊看见鹤后，怀着欢喜之心，采摘水中莲花，向鹤顶礼供养。因这善业，在天人和人间流转，转世为一佛陀时代的具足缘分、名为马利塔伐摩的婆罗门之子。此人得具慧眼，后来到世尊身边，听闻法音受教，信心坚定而出家修行，以深入观察智慧勤修禅定。其性情乃是：哪里食物难得，哪里他不往；哪里食物易得，哪里则离去不住。如此修行，因具深厚因缘，乃为圣者之出生，不久禅修增长，证入阿拉汉果。经记载《派陀念长老传》(apa. thera 1.16.51-57)中如此记载：
‘‘Himavantassāvidūre , mahājātassaro ahu;
远在喜马拉雅山脉之中，有一大河流，
Padumuppalasañchanno, puṇḍarīkasamotthaṭo.
被莲花和绽放的睡莲所覆盖，汇入莲花水池。
‘‘Kukuttho nāma nāmena, tatthāsiṃ sakuṇo tadā;
在那里有一只名为库库特的鸟，
Sīlavā buddhisampanno, puññāpuññesu kovido.
它品行端正、智慧圆满，善于分别善恶功德。
‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;
莲花之王是世间的智者，恭敬祭祀的接受者；
Jātassarassāvidūre, sañcarittha mahāmuni.
这位大圣在大河远处流域逗留游行。
‘‘Jalajaṃ kumudaṃ chetvā, upanesiṃ mahesino;
『剪除水生莲花者』，献给尊贵的尊者；
Mama saṅkappamaññāya, paṭiggahi mahāmuni.
以我内心之念，接受伟大圣者的教诲。
‘‘Tañca dānaṃ daditvāna, sukkamūlena codito;
『并且施与此物后』，受坚固根基所激励；
Kappānaṃ satasahassaṃ, duggatiṃ nupapajjahaṃ.
历经百千劫中，不曾堕入恶道。
‘‘Soḷaseto kappasate, āsuṃ varuṇanāmakā;
十六劫百年，名为“众水主者”，
Aṭṭha ete janādhipā, cakkavattī mahabbalā.
其中有八位国王，皆为大威力的世间王者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『污垢已净于我……于诸佛之教所为』如是说。
Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā udānento –
复次，于成阿拉汉后，反省自身修行而发出赞叹——
§105
105.
‘‘Ukkaṇṭhitopi na vase, ramamānopi pakkame;
『虽有烦恼亦不住，虽安乐亦不离去；
Na tvevānatthasaṃhitaṃ, vase vāsaṃ vicakkhaṇo’’ti. – gāthaṃ abhāsi;
绝非为利益而留，善于住于舍宅』——此偈如是宣说；
Tattha ukkaṇṭhitopi na vaseti yasmiṃ āvāse vasantassa me bhojanasappāyālābhena adhikusalesu dhammesu ukkaṇṭhā anabhirati uppajjati, tattha ukkaṇṭhitopi vasāmiyeva itarasappāyalābhena na pakkame na pakkamāmi. Na vaseti ettha na-kārenapi pakkametipadaṃ sambandhitabbaṃ. Ramamānopi pakkameti yasmiṃ pana āvāse vasantassa me paccayavekallābhāvena natthi ukkaṇṭhā, aññadatthu abhiramāmi, evaṃ abhiramamānopi avasesasappāyālābhena tato pakkame, na vaseyyaṃ. Evaṃ paṭipajjantovāhaṃ nacirasseva sakatthaṃ paccupādinti. Ayañcettha attapaṭipattipaccavekkhaṇāyaṃ yojanā. Parassa ovādadāne pana vaseyya na pakkameyyāti vidhānavasena yojetabbaṃ. Na tvevānatthasaṃhitaṃ, vase vāsaṃ vicakkhaṇoti yasmiṃ āvāse paccayā sulabhā , samaṇadhammo na pāripūriṃ gacchati, yasmiñca āvāse paccayā dullabhā, samaṇadhammopi pāripūriṃ na gacchati, evarūpo āvāso idha anatthasaṃhito nāma avaḍḍhisahitoti katvā. Evarūpaṃ vāsaṃ vicakkhaṇo viññujātiko sakatthaṃ paripūretukāmo natveva vaseyya. Yattha pana pañcaṅgasamannāgato āvāso labbhati, sattapi sappāyā labbhanti, tattheva vaseyyāti attho.
此中所谓『虽烦恼亦不住』者，指我住于某处虽因食物供养等善法生烦恼生厌弃，而不得安乐，则乃在烦恼之处不留；『虽安乐亦不离』者，则指我有他方缠绕之安乐，心无厌弃，不生离去念，不离开住；「不住」者，若无此意亦不可逸去，二者相辅。所谓『虽安乐而离去』，是由我住处缘散失，无烦恼之时，喜于他处者，故由他因缘不住，因安乐而离去。如此由欢喜他乐而离去，非由于烦恼之处。如此行事，久无留舍之意，速得那处。此为自身修行反省之范围。于他授教则不可住亦不可离之义，此为教令所结。所谓『非利所为，善于舍宅』乃谓此处因缘易得，出家之理得不到满足；他处因缘难得，出家理亦不满足。斯类舍宅属无利益者，名为带生增长。此类善于舍宅之士，虽意欲充实彼处，亦不住于彼。若得具备五事之舍宅，得七事供养者，彼处当住，乃其义也。
Malitavambhattheragāthāvaṇṇanā niṭṭhitā. · 玛离德瓦巴长老偈注释完毕。
6. Suhemantattheragāthāvaṇṇanā6. 苏黑曼德长老偈注释
Sataliṅgassa atthassāti āyasmato suhemantattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito dvānavute kappe tissassa bhagavato kāle vanacaro hutvā vane vasati, taṃ anuggahituṃ bhagavā araññaṃ pavisitvā tassa āsanne ṭhāne aññatarasmiṃ rukkhamūle nisīdi. So bhagavantaṃ disvā pasannacitto sugandhāni punnāgapupphāni ocinitvā bhagavantaṃ pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde pāriyantadese vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, suhemantotissa nāmaṃ ahosi. So viññutaṃ patto saṅkassanagare migadāye viharantaṃ bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā tepiṭako hutvā vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño paṭisambhidāpatto ahosi. Tena vuttaṃ apadāne (apa. thera 1.16.46-50) –
关于座号苏希曼陀长老的诗句，指的是座号的意义。因何而作？这也是过去诸佛化导之事。这位苏希曼陀长老在两百劫前，在世尊吉祥时，于森林中为生活而游行，住于深林中。为了供养世尊，他曾进入荒野，于某一树根下坐禅。见世尊，心生欢喜，采摘香花莲花供养世尊。凭此功德，在天界中有所感应，随后生生世世行善积德，乃至于本佛教法兴起之地，出生于富有的婆罗门之家，名为苏希曼陀。他得具慧解脱，曾亲近世尊游鹿野苑，听法信受出家，成为三藏学者，开显内观修习，很快得到彻底的六通，获得五种断法。此事所载于《阿巴坛》注疏（apa. thera 1.16.46-50）中。
‘‘Kānanaṃ vanamogayha, vasāmi luddako ahaṃ;
“入于森林荒野，我这由贪欲困扰之人得以居住；
Punnāgaṃ pupphitaṃ disvā, buddhaseṭṭhaṃ anussariṃ.
见香莲绽放，忆念佛陀至尊。
‘‘Taṃ pupphaṃ ocinitvāna, sugandhaṃ gandhitaṃ subhaṃ;
采摘此花，香气芬芳美妙；
Thūpaṃ karitvā puline, buddhassa abhiropayiṃ.
献于佛陀塔，于佛陀名下供养。
‘‘Dvenavute ito kappe, yaṃ pupphamabhipūjayiṃ;
两百劫之前，我曾以此花供养。”
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不知堕于恶道，此乃礼敬佛的果报。
‘‘Ekamhi navute kappe, eko āsiṃ tamonudo;
『在九百个世劫中，曾有一位消除暗黑的。
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝，成为拥有大力的世界统治者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼被我断除……为佛法所作。』
Arahattaṃ pana patvā evaṃ cintesi – ‘‘mayā kho yaṃ sāvakena pattabbaṃ, taṃ anuppattaṃ, yaṃnūnāhaṃ idāni bhikkhūnaṃ anuggahaṃ kareyya’’nti. Evaṃ cintetvā pabhinnapaṭisambhidatāya akilāsutāya ca attano santikaṃ upagate bhikkhū yathārahaṃ ovadanto anusāsanto kaṅkhaṃ chindanto dhammaṃ kathento kammaṭṭhānaṃ niggumbaṃ nijjaṭaṃ katvā ācikkhanto viharati. Athekadivasaṃ attano santikaṃ upagatānaṃ bhikkhūnaṃ viññūnañca puggalānaṃ visesaṃ ācikkhanto –
然而，证得阿拉汉果后，他如此思惟：『我当成就的弟子尚未来到，如今我应辅助现有比库。』如是思惟后，以分别智慧清净自在，教化到来自己面前的比库们，适时劝导，断除怀疑，讲说法义，指出修行处，示现宿舍，竭尽教授，安住其中。有一天，他对来到自己面前的比库中贤明的众人，分别进行特别的教诲——
§106
106.
‘‘Sataliṅgassa atthassa, satalakkhaṇadhārino;
『百相者』的义，是持有百种特征的。
Ekaṅgadassī dummedho, satadassī ca paṇḍito’’ti. – gāthaṃ abhāsi;
诗偈说：「愚者只见一相，智慧者见百相。」
Tattha sataliṅgassāti līnamatthaṃ gamentīti liṅgāni, atthesu saddassa pavattinimittāni, tāni pana sataṃ anekāni liṅgāni etassāti sataliṅgo. Anekattho hi idha satasaddo, ‘‘sataṃ sahassa’’ntiādīsu viya na saṅkhyāvisesattho tassa sataliṅgassa. Atthassāti ñeyyassa, ñeyyañhi ñāṇena araṇīyato ‘‘attho’’ti vuccati. So ca ekopi anekaliṅgo, yathā ‘‘sakko purindado maghavā’’ti, ‘‘paññā vijjā medhā ñāṇa’’nti ca. Yena liṅgena pavattinimittena tāvatiṃsādhipatimhi indasaddo pavatto, na tena tattha sakkādisaddā pavattā, atha kho aññena. Tathā yena sammādiṭṭhimhi paññāsaddo pavatto, na tena vijjādisaddā. Tena vuttaṃ ‘‘sataliṅgassa atthassā’’ti.
此中『百相者』指的是，有所依据的相。所谓相者，是指义中带有声音出现的因缘。然而这些相虽多，皆归属一百总相。因本处『百声』一词意蕴众多，不专指确切数量，故『百相』并非数字限定。所谓『义』即为所应解者，经过智慧洞察，称为义。此中虽有多个相，如「天帝、主王、宙斯」等相，乃是多相一义。举例说，三十三天的「天」声出现，并非唯由天帝之名而成，而是其他名称亦然。同样，正见所成的五十声，亦非唯是智慧之声能够涵盖。因此说，此中是「百相的义」。
Satalakkhaṇadhārinoti anekalakkhaṇavato. Lakkhīyati etenāti lakkhaṇaṃ, paccayabhāvino atthassa attano phalaṃ paṭicca paccayabhāvo, tena hi so ayaṃ imassa kāraṇanti lakkhīyati. So ca ekasseva atthassa anekappabhedo upalabbhati , tenāha ‘‘satalakkhaṇadhārino’’ti. Atha vā lakkhīyantīti lakkhaṇāni, tassa tassa atthassa saṅkhatatādayo pakāravisesā te pana atthato avatthāvisesā veditabbā. Te ca pana tesaṃ aniccatādisāmaññalakkhaṇaṃ liṅgenti ñāpentīti ‘‘liṅgānī’’ti ca vuccanti. Tassime ākārā, yasmā ekassāpi atthassa aneke upalabbhanti. Tena vuttaṃ ‘‘sataliṅgassa atthassa, satalakkhaṇadhārino’’ti. Tenāha āyasmā dhammasenāpati – ‘‘sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’ti (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5).
『百相者』即为持有多相之义者。所谓相，是指依赖条件而生起，因而具足一定的缘起因缘，此即是其因果缘起故称相。于同一义中，可见多种差别，故号称「持百相者」。亦或是说相，是彼此条理分明的，且因缘不同而有各异相状，但从义理上是一个范围。诸相之中，如无常等普遍法相，称为相。如此一义中具多相，故曰「百相者」。据此，尊者法军说：「众法皆由世尊的智慧之门得以显现。」（大注，156节；小注，摩阇罗王问法品第85节；论藏·大部第3.5节）
Ekaṅgadassī dummedhoti evaṃ anekaliṅge anekalakkhaṇe atthe yo tattha ekaṅgadassī aputhupaññatāya ekaliṅgamattaṃ ekalakkhaṇamattañca disvā attanā diṭṭhameva ‘‘idameva sacca’’nti abhinivissa ‘‘moghamañña’’nti itaraṃ paṭikkhipati, hatthidassanakaandho viya ekaṅgagāhī dummedho duppañño tattha vijjamānānaṃyeva pakāravisesānaṃ ajānanato micchā abhinivisanato ca. Satadassī ca paṇḍitoti paṇḍito pana tattha vijjamāne anekepi pakāre attano paññācakkhunā sabbaso passati. Yo vā tattha labbhamāne aneke paññācakkhunā attanāpi passati, aññesampi dasseti pakāseti, so paṇḍito vicakkhaṇo atthesu kusalo nāmāti. Evaṃ thero ukkaṃsagataṃ attano paṭisambhidāsampattiṃ bhikkhūnaṃ vibhāvesi.
「只见一相者谓愚者」：谓在众多相的义中，仅见一相，且以无知拘执单一相，称为一相见，故曰愚人。譬如盲人只见象鼻，无见全象，故妄谓一相即是全貌。此乃对知识不通者的比喻。相反，「见百相者谓智者」：于众多相中俱具所有智慧之眼，全面洞悉一事理。此见能令观察者不但自明，且能教导他人，故谓为智慧。此理亦成就长老自证解脱的智慧示现。
Suhemantattheragāthāvaṇṇanā niṭṭhitā. · 苏黑曼德长老偈注释完毕。
7. Dhammasavattheragāthāvaṇṇanā7. 达摩萨瓦长老偈注释
Pabbajiṃtulayitvānāti āyasmato dhammasavattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle suvaccho nāma brāhmaṇo hutvā tiṇṇaṃ vedānaṃ pāragū gharāvāse dosaṃ disvā tāpasapabbajjaṃ pabbajitvā araññāyatane pabbatantare assamaṃ kāretvā bahūhi tāpasehi saddhiṃ vasi. Athassa kusalabījaṃ ropetukāmo padumuttaro bhagavā assamasamīpe ākāse ṭhatvā iddhipāṭihāriyaṃ dassesi. So taṃ disvā pasannamānaso pūjetukāmo nāgapupphāni ocināpesi. Satthā, ‘‘alaṃ imassa tāpasassa ettakaṃ kusalabīja’’nti pakkāmi. So pupphāni gahetvā satthu gamanamaggaṃ okiritvā cittaṃ pasādento añjaliṃ paggayha aṭṭhāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule nibbattitvā dhammasavoti laddhanāmo viññutaṃ patto hetusampattiyā codiyamāno gharāvāse ādīnavaṃ pabbajjāya ānisaṃsañca disvā dakkhiṇāgirismiṃ viharantaṃ bhagavantaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.39-45) –
『出家当诚心』是尊者法正长老的讽诵。其因缘为何？昔时正觉者迦旃延时代，有名肃越陀婆罗门，精于三种慧眼，见家中恶蔽，乃至誓愿离家出家，到深林山野修苦行，与多位苦行者同住。于是正觉者法正在空中示现神通，播撒加持。肃越陀见此，心悦诚服，敬献龙华，表白此苦行为善种子。世尊曰：「这就是该苦行者的善种子。」肃越陀持花赴佛所行道，内心清净，合掌绕佛八周。此善业令其生天界，生生世世如佛弟子一般，轮回不断，于此正觉出世之地，婆罗门家中得闻法名「法正」，修行正见正思维，通过因缘成就，后于舍卫国城近南方，闻法得度。修习观慧仅久便证阿拉汉。这段托疏载于《阿帕陀尼长老传》（apa. thera 1.16.39-45）中。
‘‘Suvaccho nāma nāmena, brāhmaṇo mantapāragū;
「名为苏瓦乔者，是具慧辩的婆罗门；
Purakkhato sasissehi, vasate pabbatantare.
其先辈皆有尊贵之冠冕，住于山谷之间。」
‘‘Padumuttaro nāma jino, āhutīnaṃ paṭiggaho;
「名为波徒摩多罗者，是正觉者的弟子，受持供养；
Mamuddharitukāmo so, āgacchi mama santikaṃ.
意在超拔我者，前来至我近旁。」
‘‘Vehāsamhi caṅkamati, dhūpāyati jalate tathā;
「他在庭院中踱步，亦于水中焚香；
Hāsaṃ mamaṃ viditvāna, pakkāmi pācināmukho.
见我笑颜明朗，即向我面前退避。」
‘‘Tañca acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;
『见此殊异，令人惊讶，毛发俱竖，心生奇异。』
Nāgapupphaṃ gahetvāna, gatamaggamhi okiriṃ.
『拿着那条水蛇花，在既定的道路上行进。』
‘‘Satasahassito kappe, yaṃ pupphaṃ okiriṃ ahaṃ;
『一百万劫以来，我持守此花。』
Tena cittappasādena, duggatiṃ nupapajjahaṃ.
『凭借此心之安乐，我未曾堕入恶道。』
‘‘Ekatiṃse kappasate, rājā āsi mahāraho;
『一千三百劫中，有位王者名曰大吒罗。』
Sattaratanasampanno, cakkavattī mahabbalo.
『彼王富有七宝，乃具足三界之主，力大无比。』
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「污染已被我除弃……彼世尊教法所行」如是说。
Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā somanassappatto udānavasena –
然而，得证阿拉汉果已后，反观自身所行，随喜而发出赞叹如偈言—
§107
107.
‘‘Pabbajiṃ tulayitvāna, agārasmānagāriyaṃ;
「出家已决定，离家入城；
Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;
三明未生，完成世尊教法」——如是偈语表达；
Tattha pabbajiṃ tulayitvānāti ‘‘sambādho gharāvāso rajāpatho’’tiādinā (dī. ni. 1.191; ma. ni. 2.10; saṃ. ni. 2.154) gharāvāse, ‘‘appassādā kāmā bahudukkhā bahupāyāsā’’tiādinā (pāci. 417; ma. ni. 1.177) kāmesu ādīnavaṃ tappaṭipakkhato nekkhamme ca ānisaṃsaṃ tulabhūtāya paññāya vicāretvā vīmaṃsitvāti attho. Sesaṃ heṭṭhā vuttanayameva. Idameva ca therassa aññābyākaraṇaṃ ahosīti.
此中‘出家已决定’指『与家庭结缔诀别，舍弃家宅迈向道途』，参见律藏分别（dī. ni. 1.191；ma. ni. 2.10；saṃ. ni. 2.154）；‘家庭居住’则引诸经文‘欲望令人不安，大苦多难流转’（pāci. 417；ma. ni. 1.177），披露欲界之难与染污，与出家之缘由相对照，经由智慧审察权衡后发出思虑与欢喜。这即此节所讲义旨。下文留有节录即是。此即长老无别解说。
Dhammasavattheragāthāvaṇṇanā niṭṭhitā. · 达摩萨瓦长老偈注释完毕。
8. Dhammasavapituttheragāthāvaṇṇanā8. 达摩萨瓦父长老偈注释
Sa vīsavassasatikoti āyasmato dhammasavapituttherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro buddhasuññe loke kulagehe nibbattitvā viññutaṃ patto bhūtagaṇe nāma pabbate viharantaṃ paccekasambuddhaṃ disvā pasannamānaso tiṇasūlapupphehi pūjaṃ akāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule nibbattitvā viññutaṃ patto dārapariggahaṃ katvā dhammasavaṃ nāma puttaṃ labhitvā tasmiṃ pabbajite sayampi vīsavassasatiko hutvā, ‘‘mama putto tāva taruṇo pabbaji , atha kasmā nāhaṃ pabbajissāmī’’ti sañjātasaṃvego satthu santikaṃ gantvā dhammaṃ sutvā pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.16.35-38) –
这一行诗是说：有位名叫法藏长老的比寿者，历经五千二百年。他的故事如何呢？他在佛灭后，佛陀尚未出世的时代，于世间生于婆罗门之家，后来证得了神通通达。观察到名为众生群的山上隐居的缘觉尊者，心境喜悦，献上以草叶、芦苇和花朵为敬意的礼献。凭此功德，他生于天界，自由往返如同诸佛涅槃后的净土。在此时佛出世的王舍国婆罗门家中，再次投生，依然证得神通，收养一名名为法藏之子。孩子受具足出家礼，他本人也已五千二百岁，儿子刚成少年便出家。他心生疑惑为何自己不出家，遂前往世尊所处，聆听正法而出家，发展观察禅定，不久圆证阿拉汉。这段事迹见于长老传（Apadāna 1.16.35-38）中。
‘‘Himavantassāvidūre, bhūtagaṇo nāma pabbato;
『喜马拉雅远方，有一座名为众生群的山』；
Vasateko jino tattha, sayambhū lokanissaṭo.
『智者恒在此山，乃自觉觉众生的出世间解脱者』；
‘‘Tiṇasūlaṃ gahetvāna, buddhassa abhiropayiṃ;
『恭敬地柴草芦苇，奉献献与佛』；
Ekūnasatasahassaṃ, kappaṃ na vinipātiko.
『一万三千大劫，心不退转守护此行』；
‘‘Ito ekādase kappe, ekosiṃ dharaṇīruho;
『此后第十一劫，三十一座山峰攀登而上』
Sattaratanasampanno, cakkavattī mahabbalo.
具七宝之庄严，乃至尊王，力大无比。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『使我诸恼皆已熄灭……于佛陀教法所成就』云云。
Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā sañjātasomanasso udānento –
然具阿拉汉果位后，回顾自己修行经验，生起欢喜之心，声张赞叹——
§108
108.
‘‘Sa vīsavassasatiko, pabbajiṃ anagāriyaṃ;
『彼生于二十世纪，舍离尘世入道场，
Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;
获三学俱足成就，于佛陀教法有所成』——如是歌诗说道；
Tattha sa vīsavassasatikoti so vīsaṃvassasatiko, so ahaṃ jātiyā vīsādhikavassasatiko samāno. Pabbajinti pabbajjaṃ upagacchiṃ. Sesaṃ vuttanayameva. Idameva ca imassa therassa aññābyākaraṇaṃ ahosi.
此处所称为六十年，即六十年之意，我生时恰逢六十年之期。比库受具足戒而出家，后续如前所述。此即该长老所未曾详细阐释之事。
Dhammasavapituttheragāthāvaṇṇanā niṭṭhitā. · 达摩萨瓦父长老偈注释完毕。
9. Saṅgharakkhitattheragāthāvaṇṇanā9. 僧护长老偈颂注释
Na nūnāyaṃ paramahitānukampinoti āyasmato saṅgharakkhitattherassa gāthā. Kā uppatti? Sopi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto ito catunavute kappe kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ pabbatapāde vasante satta paccekasambuddhe disvā pasannamānaso kadambapupphāni gahetvā pūjesi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ ibbhakule nibbatti, tassa saṅgharakkhitoti nāmaṃ ahosi. So viññutaṃ patto paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā aññataraṃ bhikkhuṃ sahāyaṃ katvā araññe viharati. Therassa vasanaṭṭhānato avidūre vanagumbe ekā migī vijāyitvā taruṇaṃ chāpaṃ rakkhantī chātajjhattāpi puttasinehena dūre gocarāya na gacchati, āsanne ca tiṇodakassa alābhena kilamati. Taṃ disvā thero, ‘‘aho vatāyaṃ loko taṇhābandhanabaddho mahādukkhaṃ anubhavati, na taṃ chindituṃ sakkotī’’ti saṃvegajāto tameva aṅkusaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.30-34) –
此非真正称为『大悲众生者』的护法长老诗句。此诗如何而来？此人曾于古佛时代充任长者，受善业资粮，历四十九劫诸佛家族而生，达通神变，曾于一天之期驻足山上，见七位独觉佛现前，心生欢喜，采摘卡达姆花以敬奉之。因彼善业，生于天界，次第积累功德，轮回生死，现于本佛时代沙伐提伊波那族出世，得名护法长老。得证神通后，坚信佛法，出家修行，承担法务，与一比库为伴，常于林中修持。该长老居处风景优美，林中一鹿诞生，护卫幼鹿，虽被幼鹿母亲斥远，仍不离远道，临近清水沼泽，颇感疲惫。见此，长老生起觉悟：『唉，这世间被渴望缠缚，承受极大痛苦，难以断除。』遂以当下工具启发正念，增长内观，证得阿拉汉果。此事记载于《阿巴丹那经长老篇1.16.30-34》云——
‘‘Himavantassāvidūre, kukkuṭo nāma pabbato;
『金刚山远处，有座名为库库托的山；
Tamhi pabbatapādamhi, satta buddhā vasanti te.
七位佛陀住于山巅。
‘‘Kadambaṃ pupphitaṃ disvā, dīparājaṃva uggataṃ;
见开满卡达姆花，宛若火焰高涨；
Ubho hatthehi paggayha, satta buddhe samokiriṃ.
双手合十，七佛合掌礼敬。』
‘‘Catunnavutito kappe, yaṃ pupphamabhiropayiṃ;
“四百四十亿劫前，我供养过花朵；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
那时不知恶趣之苦，此即供养佛陀所得之果。
‘‘Dvenavute ito kappe, sattāsuṃ pupphanāmakā;
两百亿劫之后，有名为花的人众生；
Sattaratanasampannā, cakkavattī mahabbalā.
具足七宝，乃大权力的大转轮圣王。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
他们烦恼已被熄灭……于佛法中行持如是。”
Arahattaṃ pana patvā attano dutiyakaṃ bhikkhuṃ micchāvitakkabahulaṃ viharantaṃ ñatvā tameva migiṃ upamaṃ karitvā taṃ ovadanto –
然而，他得阿拉汉果后，识别出其第二位比库多言邪思，便以猛狮喻劝导之。
§109
109.
‘‘Na nūnāyaṃ paramahitānukampino, rahogato anuvigaṇeti sāsanaṃ;
『无疑这至善至悲者，虽隐迹不显，亦不会轻视此教法；
Tathāhayaṃ viharati pākatindriyo, migī yathā taruṇajātikā vane’’ti. –
正如此人在心根得洁净，犹如森林间幼兽。』——
Gāthaṃ abhāsi.
偈语已说。
Tattha na nūnāyanti na-iti paṭisedhe nipāto. Nūnāti parivitakke. Nūna ayanti padacchedo. Paramahitānukampinoti paramaṃ ativiya, paramena vā anuttarena hitena satte anukampanasīlassa bhagavato. Rahogatoti rahasi gato, suññāgāragato kāyavivekayuttoti attho. Anuvigaṇetīti ettha ‘‘na nūnā’’ti padadvayaṃ ānetvā sambandhitabbaṃ ‘‘nānuvigaṇeti nūnā’’ti, na cintesi maññe, ‘‘nānuyuñjatī’’ti takkemīti attho. Sāsananti paṭipattisāsanaṃ, catusaccakammaṭṭhānabhāvananti adhippāyo . Tathā hīti teneva kāraṇena, satthu sāsanassa ananuyuñjanato eva. Ayanti ayaṃ bhikkhu. Pākatindriyoti manacchaṭṭhānaṃ indriyānaṃ yathāsakaṃ visayesu vissajjanato sabhāvabhūtaindriyo , asaṃvutacakkhudvārādikoti attho. Yassa taṇhāsaṅgassa acchinnatāya so bhikkhu pākatindriyo viharati, tassa upamaṃ dassento ‘‘migī yathā taruṇajātikā vane’’ti āha. Yathā ayaṃ taruṇasabhāvā migī puttasnehassa acchinnatāya vane dukkhaṃ anubhavati, na taṃ ativattati, evamayampi bhikkhu saṅgassa acchinnatāya pākatindriyo viharanto vaṭṭadukkhaṃ nātivattatīti adhippāyo. ‘‘Taruṇavijātikā’’ti vā pāṭho. Abhinavappasutā bālavacchāti attho. Taṃ sutvā so bhikkhu sañjātasaṃvego vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi.
其中，“无疑”并非“无疑”的否定句末词，而是“无疑”的强调词。“无疑”者，意为确凿、确实，属于议论中的肯定形式。至善至悲者，指的是世尊因无上、无比、至高的利益众生而生起悲悯的德行。隐迹者，意思是秘密隐没，譬如世尊在某种状态下寂然进入内心寂静，体证身心离欲独处。会集此词句，对应“无疑”二词，意在说明教法并非轻视，不是“不关注”而是“不约束”的意思。“教法”，谓修行与证悟之正行，四圣谛修习之法门，是世尊所确立。正因为如此，正如所说，世尊对其教法未加忽视或违逆。此处“此人”谓修行人；“心根得洁净”，即六根清净，心意无贪欲，是修行心身之表现；“如森林间幼兽”，比喻其行为如同森林中幼小动物，自然纯真，未逾越痛苦之限。此语喻示修行者断除渴爱，虽在痛苦中，亦不超越痛苦，是修习四念处业相应之妙解。
Saṅgharakkhitattheragāthāvaṇṇanā niṭṭhitā. · 僧护长老偈颂注释完毕。
10. Usabhattheragāthāvaṇṇanā10. 伍沙巴长老偈颂注释
Nagā nagaggesu susaṃvirūḷhāti āyasmato usabhattherassa gāthā. Kā uppati? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni karonto ito ekatiṃse kappe sikhissa bhagavato kāle devaputto hutvā nibbatto ekadivasaṃ satthāraṃ disvā pasannamānaso dibbapupphehi pūjaṃ akāsi. Sā pupphapūjā sattāhaṃ pupphamaṇḍapākārena aṭṭhāsi. Devamanussānaṃ mahāsamāgamo ahosi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde kosalaraṭṭhe ibbhakule nibbatti, tassa usabhoti nāmaṃ ahosi. So viññutaṃ patto jetavanapaṭiggahaṇe satthari laddhappasādo pabbajitvā katapubbakicco araññe pabbatapāde viharati. Tena ca samayena pāvusakālameghe abhippavuṭṭhe pabbatasikharesu rukkhagacchalatāya ghanapaṇṇasaṇḍino honti . Athekadivasaṃ thero leṇato nikkhamitvā taṃ vanarāmaṇeyyakaṃ pabbatarāmaṇeyyakañca disvā yonisomanasikāravasena ‘‘imepi nāma rukkhādayo acetanā utusampattiyā vaḍḍhiṃ pāpuṇanti, atha kasmā nāhaṃ utusappāyaṃ labhitvā guṇehi vaḍḍhiṃ pāpuṇissāmī’’ti cintento –
《象山》云：在象群山中生长良好者，出自长老乌莎巴之偈。由来若何？这乃古佛所做功德所依之处，历经无数劫，修福布施，作果德之人。至世尊出世时，他化身天子，证灭后某日，欣然侍奉世尊，以天花美饰礼敬。此花供养延续一周，树立花坛，众天人与人间大集汇聚。此功德使他转世生于此世色萨罗国之象族，名曰“乌莎巴”。清醒得道后，托居无量花园附近，世尊住处接近丛林。时值雨季，山峰覆云，树叶密布，枝茂叶繁。某日长老离开洞窟，见此森林山林风景，生彼除惑智观念：『这些树木等以无意识的季节性规律获得长进，何以我不能通过修习德行而得成长进？』于是专心深思修习，于不久便得阿拉汉果。
§110
110.
一百一十。
‘‘Nagā nagaggesu susaṃvirūḷhā, udaggameghena navena sittā;
‘‘在诸树梢上，龙鸟繁茂茁壮，初生的云雨滋润新芽；
Vivekakāmassa araññasaññino, janeti bhiyyo usabhassa kalyata’’nti. –
渴求独处之心，出离森林者更觉欣欣向荣，如野牛般精神饱满。”——
Gāthaṃ abhāsi.
诗句如是说。
Tattha nagāti rukkhā, ‘‘nāgā’’ti keci vadanti, nāgarukkhāti attho. Nagaggesūti pabbatasikharesu. Susaṃvirūḷhāti suṭṭhu samantato virūḷhamūlā hutvā parito upari ca sammadeva sañjātasākhaggapallavappasākhāti attho. Udaggameghena navena sittāti paṭhamuppannena uḷārena mahatā pāvusameghena abhippavuṭṭhā. Vivekakāmassāti kilesavivittaṃ cittavivekaṃ icchantassa, araññavāsena tāva kāyaviveko laddho, idāni upadhivivekādhigamassa nissayabhūto cittaviveko laddhabboti taṃ patthayamānassa, jāgariyaṃ anuyuñjantassāti attho, tenāha ‘‘araññasaññino’’ti. Araññavāso nāma satthārā vaṇṇito thomito. So ca kho yāvadeva samathavipassanābhāvanāpāripūriyā, tasmā sā mayā hatthagatā kātabbāti evaṃ araññagatasaññino nekkhammasaṅkappabahulassāti attho. Janetīti uppādenti, puthutte hi idaṃ ekavacanaṃ. Keci pana ‘‘janentī’’ti paṭhanti. Bhiyyoti uparūpari. Usabhassāti attānameva paraṃ viya vadati. Kalyatanti kalyabhāvaṃ cittassa kammaññataṃ bhāvanāyogyataṃ. Svāyamattho heṭṭhā vuttoyeva. Evaṃ thero imaṃ gāthaṃ vadantoyeva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.25-29) –
其中“树”称为“龙”，亦有人称为“龙树”，意指龙树。树梢处称为“龙巅”。“繁茂茁壮”意谓根基深厚而周遍，枝叶茂盛生长。被新兴的雨云滋养滋润，方得新叶萌发。渴望独处者心无烦恼，求清净心，虽在林中久住，正得身心的清净离欲；现在依靠远离杂染的静虑，修得心之清净，恰如勤于觉醒勤修者，故称为“出离森林者”。“出离森林者”是说圣者之德行篤定，具足修习三摩地与内观，故我以手授此法。生“生起”意谓产生，此单语亦可作“生起者”。“更”意谓加增。“野牛”代自己亦代他人而言。“佳”乃心之善法、行持、修习能力之意。此意本自语体。如此长老诵此诗，以激发动心，增长内观，达到阿拉汉之境。于是经律指出（补注经一．十六．二十五至二十九）：
‘‘Devaputto ahaṃ santo, pūjayiṃ sikhināyakaṃ;
‘‘我是天子之子圣者，礼敬火神为首……”
Mandāravena pupphena, buddhassa abhiropayiṃ.
用曼荼罗花献供于佛陀。
‘‘Sattāhaṃ chadanaṃ āsi, dibbaṃ mālaṃ tathāgate;
『我有七天的供养，乃供养如来天上的花环；
Sabbe janā samāgantvā, namassiṃsu tathāgataṃ.
众生皆齐集，恭敬顶礼如来。』
‘‘Ekatiṃse ito kappe, yaṃ pupphamabhipūjayiṃ;
『三十三劫以前，我曾供奉此花；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不堕恶道，佛供养得此果报。』
‘‘Ito ca dasame kappe, rājāhosiṃ jutindharo;
『自此第十劫，尔时成为王，号曰具提多。』
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝的王者，广大有力的霸主。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被我熄灭……如是……成就佛陀教法之事』如此说。
Ayameva ca therassa aññābyākaraṇagāthā ahosīti.
这也是长老无余释义偈的内容。
Usabhattheragāthāvaṇṇanā niṭṭhitā. · 伍沙巴长老偈颂注释完毕。
Ekādasamavaggavaṇṇanā niṭṭhitā. · 第十一品注释完毕。
12. Dvādasamavaggo
第十二品 章节
1. Jentattheragāthāvaṇṇanā1. 禅德长老偈颂注释
Duppabbajjaṃve duradhivāsā gehāti āyasmato jentattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto sikhissa bhagavato kāle devaputto hutvā nibbatti. So ekadivasaṃ satthāraṃ disvā pasannacitto kiṃkirātapupphehi pūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe jentagāme ekassa maṇḍalikarājassa putto hutvā nibbatti, jentotissa nāmaṃ ahosi. So viññutaṃ patto daharakāleyeva hetusampattiyā codiyamāno pabbajjāninnamānaso hutvā puna cintesi – ‘‘pabbajjā nāma dukkarā, gharāpi durāvāsā, dhammo ca gambhīro, bhogā ca duradhigamā, kiṃ nu kho kattabba’’nti evaṃ pana cintābahulo hutvā vicaranto ekadivasaṃ satthu santikaṃ gantvā dhammaṃ suṇi. Sutakālato paṭṭhāya pabbajjābhirato hutvā satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā sukhāya paṭipadāya khippābhiññāya arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.16.21-24) –
这是长老尊者杰塔（Jentather）关于“难于出家和难以久住家”的偈论。其由来为何？此也曾在前佛时代发生过类似事例。各处由于诸法世界变化，善业因缘滋长，在佛陀时代有天子转世为天子。某日此天子见教师，心怀欢喜，以金银花供养。由此善业回向天、人二界，轮回于此佛出世的摩揭陀国杰塔村，转世为某部众王子，名为杰塔。此子幼年觉悟因缘，放逸欲逐渐熄灭，生起出家心志，再三思惟：“出家确实难行，家庭生活难以持久，法教深奥，世间享乐难以获得，我究竟应当如何？”如是忧思不已，一日赴师前听法。闻法时，生起出家之心，至师前出家修行，取道业场，增长观慧，修习安乐正行，不久即证阿拉汉果，证得实相。此事于《阿陀那》语录中有记载（阿陀那长老传卷一，章16至24）。
‘‘Devaputto ahaṃ santo, pūjayiṃ sikhināyakaṃ;
『我曾为天子转世，恭敬师长，供养导师』；
Kakkārupupphaṃ paggayha, buddhassa abhiropayiṃ.
持取壳形花，奉献于佛。
‘‘Ekatiṃse ito kappe, yaṃ pupphamabhiropayiṃ;
三十三劫之前，所奉献此花；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不识下地狱报，此为供佛之果。
‘‘Ito ca navame kappe, rājā sattuttamo ahuṃ;
从此第九劫起，我成为上皇，
Sattaratanasampanno, cakkavattī mahabbalo.
具足七宝，乃大力王轮转世主。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已断于我……如是所行，乃佛法所教。」
Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhanto, ‘‘asakkhiṃ vatāhaṃ ādito mayhaṃ uppannavitakkaṃ chinditu’’nti somanassajāto vitakkassa uppannākāraṃ tassa ca sammadeva chinnataṃ dassento –
比库在断除阿拉汉果境后，反复观照自身修行，说：“我力不足，过去萌生的意念难以斩断。”由此生起欢喜，显现意念生起时的形态，并表明该意念已真正断除。
§111
111.
‘‘Duppabbajjaṃ ve duradhivāsā gehā, dhammo gambhīro duradhigamā bhogā;
『舍宅艰难且久住难，法门深妙难得入；
柴薪柴薪各不同，常念无常当思量。』
Kicchā vutti no itarītareneva, yuttaṃ cintetuṃ satatamaniccata’’nti. –
偈语如是说。
Gāthaṃ abhāsi.
偈语说毕。
Tattha duppabbajjanti appaṃ vā mahantaṃ vā bhogakkhandhañceva ñātiparivaṭṭañca pahāya imasmiṃ sāsane uraṃ datvā pabbajanassa dukkarattā dukkhaṃ pabbajanaṃ, dukkarā pabbajjāti duppabbajjaṃ. Veti nipātamattaṃ, daḷhattho vā ‘‘pabbajjā dukkhā’’ti . Gehañce āvaseyyaṃ, duradhivāsā gehā, yasmā gehaṃ adhivasantena raññā rājakiccaṃ, issarena issarakiccaṃ, gahapatinā gahapatikiccaṃ kattabbaṃ hoti, parijano ceva samaṇabrāhmaṇā ca saṅgahetabbā, tasmiṃ tasmiñca kattabbe kariyamānepi gharāvāso chiddaghaṭo viya mahāsamuddo viya ca duppūro, tasmā gehā nāmete adhivasituṃ āvasituṃ dukkhā dukkarāti katvā duradhivāsā durāvāsāti. Pabbajjañce anutiṭṭheyyaṃ dhammo gambhīro, yadatthā pabbajjā, so pabbajitena adhigantabbo paṭivedhasaddhammo gambhīro, gambhīrañāṇagocarattā duddaso, duppaṭivijjho dhammassa gambhīrabhāvena duppaṭivijjhattā. Gehañce āvaseyyaṃ, duradhigamā bhogā yehi vinā na sakkā gehaṃ āvasituṃ, te bhogā dukkhena kasirena adhigantabbatāya duradhigamā. Evaṃ sante gharāvāsaṃ pahāya pabbajjaṃyeva anutiṭṭheyyaṃ, evampi kicchā vutti no itarītarena idha imasmiṃ buddhasāsane itarītarena yathāladdhena paccayena amhākaṃ vutti jīvikā kicchā dukkhā, gharāvāsānaṃ duradhivāsatāya bhogānañca duradhigamatāya gehe itarītarena paccayena yāpetabbatāya kicchā kasirā vutti amhākaṃ, tattha kiṃ kātuṃ vaṭṭatīti? Yuttaṃ cintetuṃ satatamaniccataṃ sakalaṃ divasaṃ pubbarattāpararattañca tebhūmakadhammajātaṃ aniccatanti, tato uppādavayavantato ādiantavantato tāvakālikato ca na niccanti ‘‘anicca’’nti cintetuṃ vipassituṃ yuttaṃ. Aniccānupassanāya siddhāya itarānupassanā sukheneva sijjhantīti aniccānupassanāva ettha vuttā, aniccassa dukkhānattatānaṃ abyabhicaraṇato sāsanikassa sukhaggahaṇato ca. Tenāha – ‘‘yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15), ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammaṃ’’ (mahāva. 16; dī. ni. 2.371; saṃ. ni. 5.1081), ‘‘vayadhammā saṅkhārā’’ti (dī. ni. 2.218) ca tadaminā evaṃ aññamaññaṃ paṭipakkhavasena aparāparaṃ uppanne vitakke niggahetvā aniccatāmukhena vipassanaṃ ārabhitvā idāni katakicco jātoti dasseti. Tena vuttaṃ ‘‘attano paṭipatti’’ntiādi. Idameva therassa aññābyākaraṇaṃ ahosi.
其中“舍宅艰难”是指舍弃有轻重不同之财产及亲属的牵累，在此教法里舍命出家实属不易，故称“舍宅艰难”。“舍宅”即出家，谓舍去家宅、亲族、财产诸多牵绊，出家生活艰辛难行，“苦出家”即此义。家宅是安身之所，常人住家受国王政事、主人勤务所累，及亲属、出家人舍利等牵连，家宅如同一座满溢的池塘或大海难以容纳新物，故称舍宅难得安住，乃曰“久住难”。“法门深妙难得入”是说出家之法意旨深远难以领悟，出家人须深入精进才可证得。财物之“难得入”者，是因无适当缘故财物难以获得。由此可知，舍宅是难事，出家生活艰辛，需要周详思虑，“柴薪柴薪各不同”喻指各人境遇不同，需常怀无常观照。如此种种，正是当时修行者应时常用正念恒思无常，以堪破诸法短暂，发起观照慧。由此示现欲断诸生死苦患，必行此法，乃知此为修无常观等慧法之正本。偈文由此展现道理深刻，为引导修行正观无常。偈中前半指舍宅及难行，后半正示修无常观之义理。
Jentattheragāthāvaṇṇanā niṭṭhitā. · 禅德长老偈注释已毕。
2. Vacchagottattheragāthāvaṇṇanā2. 瓦差果德长老偈注释
Tevijjohaṃmahājhāyīti āyasmato vacchagottattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalabījaṃ ropento vipassissa bhagavato kāle bandhumatīnagare kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ raññā nāgarehi ca saddhiṃ buddhapūjaṃ katvā tato paraṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, tassa vacchagottatāya vacchagottotveva samaññā ahosi. So viññutaṃ patvā brāhmaṇavijjāsu nipphattiṃ gato vimuttiṃ gavesanto tattha sāraṃ adisvā paribbājakapabbajjaṃ pabbajitvā vicaranto satthāraṃ upasaṅkamitvā pañhaṃ pucchitvā tasmiṃ vissajjite pasannamānaso satthu santike pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.16.15-20) –
我曾为具寿长老瓦查哥达诃尊者作此偈颂。其由何起？过去诸佛亦有此殊胜功德，彼处彼地，于轮回之中因缘清楚，种下善根，行于正见。在正觉世尊当世，于去世时，在班都城一世家中出世，得知悟道并证果，仅一日便与国中众人共集，礼敬佛陀。之后转生为有福德的婆罗门之子，诞生于王舍城，此名瓦查哥达者，与先世同名。此人亦了悟，精进追求婆罗门学问，寻求解脱。于某时，即出家修行，周游四方，恰巧遇见圣者沙门，问其问题。释然安心后，于师前受具戒，修行内观禅定，不久即成六通。此事载于《阿含注疏传记篇》（apa. thera 1.16.15-20）中所言。
‘‘Udentaṃ sataraṃsiṃva, pītaraṃsiṃva bhāṇumaṃ;
“彼如青春之太阳，亦如黄金之烛火；
Pannarase yathā candaṃ, niyyantaṃ lokanāyakaṃ.
如十五日之月亮，照耀世间之主；
‘‘Aṭṭhasaṭṭhisahassāni, sabbe khīṇāsavā ahuṃ;
“六万四千众，悉皆断除烦恼；
Parivāriṃsu sambuddhaṃ, dvipadindaṃ narāsabhaṃ.
拥护觉者，陆行尊王人中之杰；
‘‘Sammajjitvāna taṃ vīthiṃ, niyyante lokanāyake;
“正行此大道，降生为世间之主；
Ussāpesiṃ dhajaṃ tattha, vippasannena cetasā.
我在那里以清净的心意扬起旛旗。
‘‘Ekanavutito kappe, yaṃ dhajaṃ abhiropayiṃ;
“漫长劫中，这旛旗是我曾经悬挂的；
Duggatiṃ nābhijānāmi, dhajadānassidaṃ phalaṃ.
我不知往昔堕入恶道，为持旛之功德果报为何。
‘‘Ito catutthake kappe, rājāhosiṃ mahabbalo;
“从今四劫之后，我将成为强盛的王，
Sabbākārena sampanno, sudhajo iti vissuto.
具足一切资具，名为洁净旛旗者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
“烦恼已被我熄灭……于此已完成对佛陀教法的奉行。”
Chaḷabhiñño pana hutvā attano paṭipattiṃ paccavekkhitvā somanassajāto udānavasena –
然我虽具六通之能，而自审察自修之行，生起欢喜，如同忉利天之乐声，发出赞叹言：
§112
112.
‘‘Tevijjohaṃ mahājhāyī, cetosamathakovido;
“我是三明通达者，乃大智慧者，拙于心念安定，法义恒显现，已成佛陀教法。”——如是偈语说，
Sadattho me anuppatto, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;
其中所谓三明通达，是谓他们以为我过去曾超越三界之身的天人，称我为婆罗门三明通达者，然此仅是凡夫之见，不具真实内证智慧。如今我已从前世记忆等三重知识获得真智，究竟通达三明，为大无漏之集起圣行净除为根本，以及由大道果禅定，契入大深安稳涅槃禅定的大智慧者。所谓拙于心念安定者，即能断除心造作及一切烦恼之法，使心安定收摄之巧者。由此，三明之慧因是如此。三明乃凭有定达成断遣烦恼，而不单凭此理。所谓法义恒显，意指“法义恒存”，谓一切法由诸缘故恒常显现。如《摩诃尼迦经》所言：“法义恒存”，依此如是观之亦然。此处“法义”应理解为阿拉汉圣果之见解。自我具足观察，已证法义恒现，故称“法义恒显”。故此，以此如实达成大智慧者之境界，宣示禅者果位。其余语尽如实述。
Tattha tevijjohanti yadipi maṃ pubbe tiṇṇaṃ vedānaṃ pāraṃ gatattā ‘‘brāhmaṇo tevijjo’’ti sañjānanti, taṃ pana samaññāmattaṃ vedesu vijjākiccassa abhāvato. Idāni pana pubbenivāsañāṇādīnaṃ tissannaṃ vijjānaṃ adhigatattā paramatthato tevijjo ahaṃ, mahantassa anavasesassa samudayapakkhiyassa kilesagaṇassa jhāpanato, mahantena maggaphalajhānena mahantassa uḷārassa paṇītassa nibbānassa jhāyanato ca mahājhāyī. Cetosamathakovidoti cittasaṅkhobhakarānaṃ saṃkilesadhammānaṃ vūpasamanena cetaso samādahane kusalo. Etena tevijjabhāvassa kāraṇamāha. Samādhikosallasahitena hi āsavakkhayena tevijjatā, na kevalena. Sadatthoti sakattho ka-kārassāyaṃ da-kāro kato ‘‘anuppattasadattho’’tiādīsu (ma. ni. 1.9; a. ni. 3.38) viya. ‘‘Sadattho’’ti ca arahattaṃ veditabbaṃ. Tañhi attapaṭibandhaṭṭhena attānaṃ avijahanaṭṭhena attano paramatthaṭṭhena attano atthattā ‘‘sakattho’’ti vuccati. Svāyaṃ sadattho me mayā anuppatto adhigato. Etena yathāvuttaṃ mahājhāyibhāvaṃ sikhāpattaṃ katvā dasseti. Sesaṃ vuttanayameva.
这是尊者般跋摩长老所作《随心偈》开示。起因为何？历代诸佛以前，亦有同样之职掌（训诂法义）者，彼等皆因世间逆转之因，播种慧种，使 vipassī 佛时代，在娑婆世界出生后，于其父母家中出生，后觉有知见，行他法业，活时虽犯过失，畏惧死故而避难，往丛林间见菩提树，清净心了悟其根本，供养比库，以无忧花献敬，恭礼菩提，合掌顶礼，坐于蒲团，不被外境所扰，心无愠恚，唯愿证悟菩提。是人因此功德出生天界，转生人间成为贤士，名为“伐跋曳”；其老去时，逢宾比萨拉王聚会，闻法信解，出家得阿拉汉果。此事载于《阿陀经》故事篇第一第十六章第七至十四偈。
Vacchagottattheragāthāvaṇṇanā niṭṭhitā. · 瓦差果德长老偈注释已毕。
3. Vanavacchattheragāthāvaṇṇanā3. 瓦那瓦差长老偈注释
Acchodikā puthusilāti āyasmato vanavacchattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalabījaṃ ropento vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto parassa kammaṃ katvā jīvanto kassaci aparādhaṃ katvā maraṇabhayena tajjito palāyanto antarāmagge bodhirukkhaṃ disvā pasannamānaso tassa mūlaṃ sammajjitvā piṇḍibandhehi asokapupphehi pūjaṃ katvā vanditvā bodhiṃ abhimukho namassamāno pallaṅkena nisinno māretuṃ āgate paccatthike disvā tesu cittaṃ akopetvā bodhiṃ eva āvajjento sataporise papāte papati. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe vibhavasampannassa brāhmaṇassa putto hutvā nibbatti, ‘‘vaccho’’tissa nāmaṃ ahosi. So vayappatto bimbisārasamāgame paṭiladdhasaddho pabbajitvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.16.7-14) –
【『阿奇欧蒂嘉众石岩』者】——此乃具寿林瓦差长老之偈颂。其由来为何？此人于前世诸佛时已积累功德，在彼彼生中种下趋向出离之善种子，至毗婆尸世尊之时，投生于良善家庭，及至成年，靠为人服务为生。某次因得罪他人，为死亡恐惧所逼而出逃，途中见一菩提树，心生净信，遂以手扫净其根部，以束捆之阿育花供奉，礼拜之后，面向菩提树合掌顶礼，结跏趺坐。见魔军前来欲加伤害，然其心对彼等毫无嗔恨，惟一心专注于菩提树，随后堕落于高达八十人身长之深谷。彼以此善业投生于天界，辗转行善，在诸天与人间轮回流转；至此佛陀出世之时，投生于王舍城，为一富裕婆罗门之子，名曰「瓦差」。彼长大成人后，于宾比萨拉王集会时获得信心，遂出家，最终证得阿拉汉果。故《譬喻经》（长老譬喻1.16.7-14）中如此说道——
‘‘Parakammāyane yutto, aparādhaṃ akāsahaṃ;
「我虽安于他处的居所，却不允许有过失；
Vanantaṃ abhidhāvissaṃ, bhayaverasamappito.
在惧怕与希望之间，我决不会逃避森林旷野。
‘‘Pupphitaṃ pādapaṃ disvā, piṇḍibandhaṃ sunimmitaṃ;
见一株盛开之树，果实宜显，形相端庄；
Tambapupphaṃ gahetvāna, bodhiyaṃ okiriṃ ahaṃ.
采摘一朵红花，亲手奉献菩提树下。
‘‘Sammajjitvāna taṃ bodhiṃ, pāṭaliṃ pādaputtamaṃ;
端正安置此菩提树，作为足迹之尊；
Pallaṅkaṃ ābhujitvāna, bodhimūle upāvisiṃ.
铺好席垫，端坐于菩提树根。
‘‘Gatamaggaṃ gavesantā, āgacchuṃ mama santikaṃ;
过去道理寻求者，来到我近处；
Te ca disvānahaṃ tattha, āvajjiṃ bodhimuttamaṃ.
他们见此，我在那里，顶礼无上觉境。
‘‘Vanditvāna ahaṃ bodhiṃ, vippasannena cetasā;
『礼敬菩提树后，以清净之心；』
Anekatāle papatiṃ, giridugge bhayānake.
多次沐浴在这险峻如山之恐怖中。
‘‘Ekanavutito kappe, yaṃ pupphamabhiropayiṃ;
九十九劫以来，我献上这花；
Duggatiṃ nābhijānāmi, bodhipūjāyidaṃ phalaṃ.
我不认识堕落之道，此为供养觉果。
‘‘Ito ca tatiye kappe, rājā susaññato ahaṃ;
「在第三劫中，国王贤明，我本人即是；
Sattaratanasampanno, cakkavattī mahabbalo.
具七宝庄严，是具大力的世间统治者。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已为我所熄灭……如是……证成佛陀的教法。」
Arahattaṃ pana patvā vivekābhiratiyā vaneyeva vasi, tena vanavacchoti samaññā udapādi. Atha kadāci thero ñātijanānuggahatthaṃ rājagahaṃ gato tattha ñātakehi upaṭṭhiyamāno katipāhaṃ vasitvā gamanākāraṃ sandasseti. Taṃ ñātakā, ‘‘bhante, amhākaṃ anuggahatthaṃ dhuravihāre vasatha, mayaṃ upaṭṭhahissāmā’’ti yāciṃsu. Thero tesaṃ pabbatarāmaṇeyyakittanāpadesena vivekābhiratiṃ nivedento –
然而，承当阿拉汉果位后，以安隐寂静为乐，常居于深林之中，由此得名为“林中比库”。后来有一位长老为了探访亲属，前往王舍城，在亲属照料下居住多日，示现将要离开的状态。其亲属恳请：“尊者，请为我们住宿之便常住此地，我们将悉心侍奉。”长老以宣说山林清幽的禅境赞语，引导众生欢欣于清净的隐居生活——
§113
113.
‘‘Acchodikā puthusilā, gonaṅgulamigāyutā;
「清凉的泉水如池塘，众多石块如瓦砾，牛群走过的路径相连密布；
Ambusevālasañchannā, te selā ramayanti ma’’nti. – gāthaṃ abhāsi;
这些岩石被水流覆盖着，他们戏说说：“这是我的栖息处。”——接着说道一偈；
Tattha acchodikāti acchaṃ abahalaṃ sukhumaṃ udakaṃ etesūti ‘‘acchodakā’’ti vattabbe liṅgavipallāsena acchodikā’’ti vuttaṃ. Etena tesaṃ udakasampattiṃ dasseti. Puthusilāti puthulā vitthatā mudusukhasamphassā silā etesūti puthusilā. Etena nisajjanaṭṭhānasampattiṃ dasseti. Gunnaṃ viya naṅgulaṃ naṅguṭṭhaṃ etesanti gonaṅgulā, kāḷamakkaṭā, ‘‘pakatimakkaṭā’’tipi vadantiyeva . Gonaṅgulehi ca pasadādikehi migehi ca tahaṃ tahaṃ vicarantehi āyutā missitāti gonaṅgulamigāyutā. Etena tesaṃ amanussūpacāritāya araññalakkhaṇūpetataṃ dasseti. Ambusevālasañchannāti pasavanato satataṃ paggharamānasalilatāya tahaṃ tahaṃ udakasevālasañchāditā. Te selā ramayanti manti yatthāhaṃ vasāmi; te edisā selā pabbatā vivekābhiratiyā maṃ ramayanti, tasmā tatthevāhaṃ gacchāmīti adhippāyo. Idameva ca therassa aññābyākaraṇaṃ ahosi.
其中“acchodikā”意指流动的、不断涌动的、细腻的水，这样称呼是音韵变异的结果，表示这些岩石上的水流。由此显现它们所具有的水流的功德。所谓“puthusilā”是指宽广平坦、细软舒适的岩石，表示它们是休憩之地的功德。所谓“gonaṅgulā”象征弯曲的指头，按俗称有“黑猩猩”、“成熟猩猩”等说法。与弯曲的指头、细小的骨节相类似，这些动物游走各处，称为“gonaṅgulā”加“migāyutā”（与野兽相联系）。由此表明它们处在荒野、具有人迹罕至特征。所谓“ambusevālasañchannā”是指常被溪水环绕，被流水覆盖的。那些岩石令我心悦，故而我自言：“这是我所住之处”；这些岩石皆为山岳，令我因出世修行清净而悦。于是便决意在那里修行。这便是该长老没有他言的说明。
Vanavacchattheragāthāvaṇṇanā niṭṭhitā. · 瓦那瓦差长老偈注释已毕。
4. Adhimuttattheragāthāvaṇṇanā4. 阿迪穆德长老偈注释
Kāyaduṭṭhullagarunoti āyasmato adhimuttattherassa gāthā. Kā uppatti? So kira padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto brāhmaṇavijjāsu nipphattiṃ gato kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā araññe viharanto buddhuppādaṃ sutvā manussūpacāraṃ upagantvā satthāraṃ bhikkhusaṅghaparivutaṃ gacchantaṃ disvā pasannamānaso attano vākacīraṃ satthu pādamūle patthari. Satthā tassa ajjhāsayaṃ ñatvā tasmiṃ aṭṭhāsi. Tattha ṭhitaṃ bhagavantaṃ kāḷānusārena gandhena pūjetvā ‘‘samuddharasimaṃ loka’’ntiādikāhi dasahi gāthāhi abhitthavi. Taṃ satthā ‘‘anāgate ito satasahassakappamatthake gotamassa nāma sammāsambuddhassa sāsane pabbajitvā chaḷabhiñño bhavissatī’’ti byākaritvā pakkāmi. So tena puññakammena devaloke nibbattitvā tato yāvāyaṃ buddhuppādo, tāva devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā adhimuttoti laddhanāmo viññutaṃ patto brāhmaṇavijjāsu nipphattiṃ gantvā tattha sāraṃ apassanto pacchimabhavikattā nissaraṇaṃ gavesanto jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho satthu santike pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.304-332) –
“身体恶痞沉重”是敬重的长老阿提木达长老的偈。此“恶痞”从何而来？据说他曾在佛陀时代出生于婆罗门家，通达婆罗门学识，识得诸事实相，见欲界存在之苦害，于是舍弃家庭断欲，出家修苦行独处林中。一次听闻佛陀出世之报，瞻见佛陀与比库僧团，心生欢喜，于佛足下承诺策励自身精勤修行，便站立守护佛陀。当时他以时令香为佛供养，并以十首偈歌褒赞佛陀，称其为“离垢世界”等。佛陀告知：“未来经百千劫之后，有一正觉者名果德玛，将依此法出世，六通通达。”言毕飘然离去。由于此善业，他往生天界；从那时直到佛出世为止，始终于天人之间转生。及至佛出世于舍卫国婆罗门家，获得名号“阿提木达”，通达婆罗门学识，放弃世间，求涅槃解脱。在拘留舍园中见佛烟迹，信佛得法，便出家修习观照慧，不久即证阿拉汉果。此事载于《阿陀本先祖传》（apa. thera 1.40.304-332）——
‘‘Kaṇikāraṃva jalitaṃ, dīparukkhaṃva ujjalaṃ;
“如同滴落的水珠，仿佛火炬的光明；
Osadhiṃva virocantaṃ, vijjutaṃ gagane yathā.
又如闪耀的草药，犹如天空中的闪电。”
‘‘Asambhītaṃ anuttāsiṃ, migarājaṃva kesariṃ;
“未曾被触犯，超越无上，犹如猛虎王金狮。”
Ñāṇālokaṃ pakāsentaṃ, maddantaṃ titthiye gaṇe.
照曜智慧之光者，优游于飞禽群中。
‘‘Uddharantaṃ imaṃ lokaṃ, chindantaṃ sabbasaṃsayaṃ;
『提升此世界，断除一切疑惑；
Gajjantaṃ migarājaṃva, addasaṃ lokanāyakaṃ.
如同猛象践踏，目见众生领袖。』
‘‘Jaṭājinadharo āsiṃ, brahā uju patāpavā;
『为忧虑所缠者，具有长发披垂，气约正直清净；
Vākacīraṃ gahetvāna, pādamūle apatthariṃ.
携持言语绵长，立于足根之下。』
‘‘Kāḷānusāriyaṃ gayhaṃ, anulimpiṃ tathāgataṃ;
『手持随时之杖，紧随如来足迹；』
Sambuddhamanulimpetvā, santhaviṃ lokanāyakaṃ.
随顺正觉者，安住于世尊，乃世间之导引者。
‘‘Samuddharasimaṃ lokaṃ, oghatiṇṇa mahāmuni;
『如大贤者渡越此海洋，越过苦难之海；
Ñāṇālokena jotesi, nāvaṭaṃ ñāṇamuttamaṃ.
以智慧之光明照耀世间，智慧至高无上无法回转。』
‘‘Dhammacakkaṃ pavattesi, maddase paratitthiye;
『播转法轮，以柔和劝导众生；
Usabho jitasaṅgāmo, sampakampesi medaniṃ.
如公牛胜利于战场，震动坚固大地。』
‘‘Mahāsamudde ūmiyo, velantamhi pabhijjare;
『如巨海波涛汹涌，翻腾不息；
Tatheva tava ñāṇamhi, sabbadiṭṭhī pabhijjare.
你的智慧中，断除了各类见解的执着。
‘‘Sukhumacchikajālena, saramhi sampatānite;
譬如纤细的蛛网，在晨露中被吹拂消散；
Antojālīkatā pāṇā, pīḷitā honti tāvade.
网丝虽然隐蔽，却被风所压，保持着那种状态。
‘‘Tatheva titthiyā loke, puthupāsaṇḍanissitā;
世间外道，依仗不同的邪见，
Antoñāṇavare tuyhaṃ, parivattanti mārisa.
你是觉知内境的胜者，魔王因此左右旋转。
‘‘Patiṭṭhā vuyhataṃ oghe, tvañhi nātho abandhunaṃ;
根基如洪水般动荡，你却是牢固的主宰，不被牵绊；
Bhayaṭṭitānaṃ saraṇaṃ, muttitthīnaṃ parāyaṇaṃ.
『怖畏已尽者』作为依止，『得解脱者』作为归趣。
‘‘Ekavīro asadiso, mettākaruṇasañcayo;
『独行者』无可比拟，以慈爱与悲悯的积聚为伴；
Asamo susamo santo, vasī tādī jitañjayo.
『平等无二』、至善清净，已克服战胜一切敌人；
‘‘Dhīro vigatasammoho, anejo akathaṃkathī;
『有智慧且无惑者』，沉着不动，不多言说；
Tusito vantadososi, nimmalo saṃyato suci.
『喜悦自在、远离诽谤者』，清净调伏，洁净无垢；
‘‘Saṅgātigo hatamado, tevijjo tibhavantago;
『远离结缔，灭除傲慢者』，三明通达，具三德者。
Sīmātigo dhammagaru, gatattho hitavabbhuto.
界线所过，持法庄严者，其去意旨在利益众生。
‘‘Tārako tvaṃ yathā nāvā, nidhīvassāsakārako;
汝如同舟师般引导他人，作为财富的保护者；
Asambhīto yathā sīho, gajarājāva dappito.
无所畏惧如狮王，令人敬畏如象王。
‘‘Thometvā dasagāthāhi, padumuttaraṃ mahāyasaṃ;
以十句诗赞颂那具崇高声誉的普度者；
Vanditvā satthuno pāde, tuṇhī aṭṭhāsahaṃ tadā.
敬礼于世尊足下，彼时我默然守持八年。
‘‘Padumuttaro lokavidū, āhutīnaṃ paṭiggaho;
普度者广知世事，受持供养无余。
Bhikkhusaṅghe ṭhito satthā, imā gāthā abhāsatha.
世尊立于比库僧中，说此偈言。
‘‘Yo me sīlañca ñāṇañca, saddhammañcāpi vaṇṇayi;
『若有人称赞我的戒律与智慧，及正法清晰美妙；
Tamahaṃ kittayissāmi, suṇātha mama bhāsato.
我当为尔广为宣说，请听我所说之言。』
‘‘Saṭṭhi kappasahassāni, devaloke ramissati;
『此人经六十亿劫，将在天界安乐；
Aññe devebhibhavitvā, issaraṃ kārayissati.
胜过他众诸天，得令主宰之位。』
‘‘So pacchā pabbajitvāna, sukkamūlena codito;
『此人于后出家，受持苦根（三法印）鼓励；』
Gotamassa bhagavato, sāsane pabbajissati.
将依止世尊果德玛的教法而出家。
‘‘Pabbajitvāna kāyena, pāpakammaṃ vivajjiya;
出家之后，当以身业离弃恶业；
Sabbāsave pariññāya, nibbāyissatināsavo.
以证知诸漏的断尽，诸漏已灭，必得涅槃。
‘‘Yathāpi megho thanayaṃ, tappeti medaniṃ imaṃ;
如同云层遮蔽大地，使其不被日光灼伤；
Tatheva tvaṃ mahāvīra, dhammena tappayī mamaṃ.
你也当以正法，呵护我这大勇士。
‘‘Sīlaṃ paññañca dhammañca, thavitvā lokanāyakaṃ;
守护戒律、智慧与法，成为世间的导师。
Pattomhi paramaṃ santiṃ, nibbānaṃ padamaccutaṃ.
我已获得至高无上的安宁，抵达不动摇的涅槃境界。
‘‘Aho nūna sa bhagavā, ciraṃ tiṭṭheyya cakkhumā;
“但愿世尊常住肉眼明了之身，长久不退；
Aññātañca vijāneyyuṃ, phuseyyuṃ amataṃ padaṃ.
使他能够认识未知之事，触及不死的彼岸境界。
‘‘Ayaṃ me pacchimā jāti, bhavā sabbe samūhatā;
“这是我最后一生，所有轮回现象均已破灭；
Sabbāsave pariññāya, viharāmi anāsavo.
凡所有烦恼悉皆消尽，我安住于无垢清净。
‘‘Satasahassito kappe, yaṃ buddhamabhithomayiṃ;
“历经百千劫，我曾发誓要成佛；
Duggatiṃ nābhijānāmi, kittanāya idaṃ phalaṃ.
我不知下劣趣，唯以此果为夸诵。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
谓众曰：『烦恼已被我断尽……诸行皆为世尊教法所成。』
Arahattaṃ pana patvā attanā saha vasante kāyadaḷhibahule bhikkhū ovadanto –
及证阿拉汉位后，偕身处于身苦多的比库中，劝诫众比库——
§114
114.
‘‘Kāyaduṭṭhullagaruno, hiyyamānamhi jīvite;
『身疲重苦之人，命薄如尘埃；
Sarīrasukhagiddhassa, kuto samaṇasādhutā’’ti. – gāthaṃ abhāsi;
未得如实成就圣行，岂能知身之安乐？』——偈言如此。
Tattha kāyaduṭṭhullagarunoti duṭṭhullaṃ asubhayogyatā, kāyassa duṭṭhullaṃ kāyaduṭṭhullaṃ, kāyaduṭṭhullaṃ garu sambhāvitaṃ yassa so kāyaduṭṭhullagaru, anissaraṇappañño hutvā kāyaposanappasuto kāyadaḷhibahuloti attho, tassa kāyaduṭṭhullagaruno. Hiyyamānamhi jīviteti kunnadīnaṃ udakaṃ viya jīvitasaṅkhāre lahuso khīyamāne. Sarīrasukhagiddhassāti paṇītāhārādīhi attano kāyassa sukhena gedhaṃ āpannassa . Kuto samaṇasādhutāti evarūpassa puggalassa samaṇabhāvena sādhutā susamaṇatā kuto kena kāraṇena siyā, ekaṃsato pana kāye jīvite ca nirapekkhassa itarītarasantosena santuṭṭhassa āraddhavīriyasseva samaṇasādhutāti adhippāyo.
此处所谓『身体毒疠沉重』，意指身受毒疠而难以适用，不美不净之状。身为『毒疠』谓身具毒害之性，故称身体毒疠。若有重沉之感，则为身体毒疠沉重者。此为不依外缘之智慧所现，身之净除乏力、恶重累积之义。譬如活着时如同河中流水，生命糜烂日增凋减。身为苦受之所生者，善食等因得其乐，称为身之苦乐所聚。既然如此，安居行者何以称其为清净行者？此类行者乃不专依身体生命而贪恋，亦能随诸他法相而怡然满足、欢喜奉行修道，因而具清净行者之特质。
Adhimuttattheragāthāvaṇṇanā niṭṭhitā. · 阿迪穆德长老偈注释已毕。
5. Mahānāmattheragāthāvaṇṇanā5. 大名长老偈注释
Esāvahiyyasepabbatenāti āyasmato mahānāmattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto sumedhassa bhagavato kāle brāhmaṇakule nibbattitvā brāhmaṇavijjāsu nipphattiṃ gato gharāvāsaṃ pahāya aññatarāya nadiyā tīre assamaṃ kāretvā sambahule brāhmaṇe mante vācento viharati. Athekadivasaṃ bhagavā taṃ anuggaṇhituṃ tassa asamapadaṃ upagacchi. So bhagavantaṃ disvā pasannacitto āsanaṃ paññāpetvā adāsi . Nisinne bhagavati sumadhuraṃ madhuṃ upanāmesi. Taṃ bhagavā paribhuñjitvā heṭṭhā adhimuttattheravatthumhi vuttanayena anāgataṃ byākaritvā pakkāmi. So tena puññakammena devaloke nibbattitvā aparāparaṃ sugatīsuyeva parivattento imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā mahānāmoti laddhanāmo viññutaṃ patto bhagavato santikaṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā kammaṭṭhānaṃ gahetvā nesādake nāma pabbate viharanto kilesapariyuṭṭhānaṃ vikkhambhetuṃ asakkonto ‘‘kiṃ me iminā saṃkiliṭṭhacittassa jīvitenā’’ti attabhāvaṃ nibbindanto uccaṃ pabbatasikharaṃ abhiruhitvā ‘‘ito pātetvā taṃ māressāmī’’ti attānaṃ paraṃ viya niddisanto –
此为尊长长老大名释迦牟尼的诗歌。其起源如何？这亦为昔代佛陀所行殊胜事迹。在其作为比库修行时，于婆罗门家出生，离开宫殿，泛行至河岸独处曲径，安住于众婆罗门之间，游行讲说。某日，世尊将其前往跟随未竟之处的信徒登门访问。见其尊者时，以慈悦之心传授安座。坐中献上甘甜如蜜之饮。世尊享用后，于后日示现尊长之应来，预言未竟之应证。此信行福德成就后，升生天界，轮回于诸圣贤中。在此佛陀出生之时于婆罗门家降生，得名大名曰，具见闻具识，亲近佛陀后闻法，坚信所闻，出家修道，持业勤行，隐居于名为奈萨达卡之山，苦修断恶，无法烦恼纠缠。因厌弃此染污心，独自登上山巅，如自言「我当自此坠落，魔王勿扰」，以自嘲之辞称绝。
§115
115.
‘‘Esāvahiyyase pabbatena, bahukuṭajasallakikena;
『此乃于奈萨达卡山，遍布众多峭壁险岩；
Nesādakena girinā, yasassinā paricchadenā’’ti. – gāthaṃ abhāsi;
由高山所构，声名远扬环绕。』——此诗歌宣说。
Tattha esāvahiyyaseti eso tvaṃ mahānāma avahiyyase parihāyasi. Pabbatenāti nivāsaṭṭhānabhūtena iminā pabbatena. Bahukuṭajasallakikenāti bahūhi kuṭajehi indasālarukkhehi sallakīhi indasālarukkhehi vā samannāgatena. Nesādakenāti evaṃnāmakena. Girināti selena. Selo hi sandhisaṅkhātehi pabbehi ṭhitattā ‘‘pabbato’’ti, pasavanādivasena jalassa, sārabhūtānaṃ bhesajjādivatthūnañca giraṇato ‘‘girī’’ti vuccati. Tadubhayatthasambhavato panettha ‘‘pabbatenā’’ti vatvā ‘‘girinā’’ti ca vuttaṃ. Yasassināti sabbaguṇehi vissutena pakāsena. Paricchadenāti nānāvidharukkhagacchalatāhi samantato channena, vasanaṭṭhānatāya vā tuyhaṃ paricchadabhūtena. Ayañhettha adhippāyo – mahānāma, yadi kammaṭṭhānaṃ vissajjetvā vitakkabahulo hosi, evaṃ tvaṃ iminā chāyūdakasampannena sappāyena nivāsanaṭṭhānabhūtena nesādakagirinā parihāyasi, idānihaṃ taṃ ito pātetvā māressāmi, tasmā na labbhā vitakkavasikena bhavitunti. Evaṃ thero attānaṃ santajjentoyeva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.333-352) –
此处『奈萨达卡』意即尊长大名昔者避难之山名。『山』意指立足住处之地。『遍布众多峭壁险岩』则是众多峭壁岩石与浓密森林之合成。『奈萨达卡』为此山别名。『山』因由石块群山垒成，且于水洲泻波之地环绕，故名为『山』。此名称双义对应，而文中亦或称『山』或称『岩石』。『声名远扬』是指著名起来，遍布有各种树木茂密并遮荫环境。此句解释为：尊长于若卸业场所止息修行，意为隐没于此山之中的树阴庇护处。此地具足隐蔽条件，可安住于此。此诗章解释即是：尊长大名若舍弃修习，恐生诸念杂乱，因此以此阴凉树木之深处隐蔽处做为住处，称为奈萨达卡山。现已自此处跳落，魔王莫骚扰。故此住处不宜用散乱念头久住。于是其透彻观照自心，广修观慧，终成阿拉汉果位。此理见于本传中。
‘‘Sindhuyā nadiyā tīre, sukato assamo mama;
『我』在信德河岸，住于平静安乐之处；
Tattha vācemahaṃ sisse, itihāsaṃ salakkhaṇaṃ.
在那里，我专心听闻，详细完整的历史传说。
‘‘Dhammakāmā vinītā te, sotukāmā susāsanaṃ;
『他们』心向法，恭敬谦顺，乐闻善教；
Chaḷaṅge pāramippattā, sindhukūle vasanti te.
『他们』有六根圆满之具，安住于信德江边。
‘‘Uppātagamane ceva, lakkhaṇesu ca kovidā;
『他们』善解因缘起灭，又通达种种标志；
Uttamatthaṃ gavesantā, vasanti vipine tadā.
寻求高妙义理之所，彼时栖居于密林之中。
‘‘Sumedho nāma sambuddho, loke uppajji tāvade;
『苏勉陀』名之正觉者，出现于世间时至今未曾间断，
Amhākaṃ anukampanto, upāgacchi vināyako.
慈悲于我等，亲自来临为导师。
‘‘Upāgataṃ mahāvīraṃ, sumedhaṃ lokanāyakaṃ;
彼伟大勇者苏勉陀如来，世间之引领，
Tiṇasanthārakaṃ katvā, lokajeṭṭhassadāsahaṃ.
终结三界苦难，我以世间尊长的身份敬奉。
‘‘Vipināto madhuṃ gayha, buddhaseṭṭhassadāsahaṃ;
采集林中蜂蜜，献予佛陀为敬礼，
Sambuddho paribhuñjitvā, idaṃ vacanamabravi.
正觉者享用此物后，作此语辞。
‘‘Yo taṃ adāsi madhuṃ me, pasanno sehi pāṇibhi;
『若有人以欢喜之心，用手施予我蜜糖，』
Tamahaṃ kittayissāmi, suṇātha mama bhāsato.
『彼人当闻我所说之言，我必为其称扬。』
‘‘Iminā madhudānena, tiṇasanthārakena ca;
『凭此蜜糖施与及割草者，』
Tiṃsa kappasahassāni, devaloke ramissati.
『将于三千万劫中，安乐于天界。』
‘‘Tiṃsakappasahassamhi, okkākakulasambhavo;
『在三千万劫间，蜂之族类因缘而生，』
Gotamo nāma gottena, satthā loke bhavissati.
『名为果德玛，世尊将由于其族而生。』
‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;
『在此法中』称其为法的继承者，意指法的主因或法缘所在。
Sabbāsave pariññāya, nibbāyissatināsavo.
通过断尽一切烦恼，必将证得无烦恼的涅槃。
‘‘Devalokā idhāgantvā, mātukucchiṃ upāgate;
天界众生至此，来到母亲的背部，
Madhuvassaṃ pavassittha, chādayaṃ madhunā mahiṃ.
甘露雨滋润，甘甜如蜜，覆盖广大大地。
‘‘Mayi nikkhantamattamhi, kucchiyā ca suduttarā;
我虽已远离此世，而背负此处责任，
Tatrāpi madhuvassaṃ me, vassate niccakālikaṃ.
然而甘露雨依然常自降下，永远不断。
‘‘Agārā abhinikkhamma, pabbajiṃ anagāriyaṃ;
『离开屋舍出家，出家为非居士；』
Lābhī annassa pānassa, madhudānassidaṃ phalaṃ.
『以得食物与饮水，此为甜蜜馈赠。』
‘‘Sabbakāmasamiddhohaṃ, bhavitvā devamānuse;
『我身心满足一切欲望，于天人间生活；』
Teneva madhudānena, pattomhi āsavakkhayaṃ.
『正凭此甜蜜馈赠，我得烦恼断灭。』
‘‘Vuṭṭhamhi deve caturaṅgule tiṇe, sampupphite dharaṇīruhe sañchanne;
『我已升居天上四足之处，草木茂盛、山脉耸立遍布其上；』
Suññe ghare maṇḍaparukkhamūlake, vasāmi niccaṃ sukhito anāsavo.
『空屋中树根交错生长，我常住此地，安乐自在、无烦恼。』
‘‘Majjhe mahante hīne ca, bhave sabbe atikkamiṃ;
「诸存在中，无论高大或卑微，众生皆被超越。
Ajja me āsavā khīṇā, natthi dāni punabbhavo.
今日我烦恼已尽，今后不复再生。
‘‘Tiṃsakappasahassamhi, yaṃ dānamadadiṃ tadā;
在三万劫之前，我曾作此布施，
Duggatiṃ nābhijānāmi, madhudānassidaṃ phalaṃ.
因而不知堕入恶趣，甜美布施得此果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
我心烦恼已熄，已奉行佛陀教法。」
Ayameva ca therassa aññābyākaraṇagāthā ahosīti.
这就是长老的另一首无法用言语表述的偈语。
Mahānāmattheragāthāvaṇṇanā niṭṭhitā. · 大名长老偈注释已毕。
6. Pārāpariyattheragāthāvaṇṇanā6. 巴拉巴利亚长老偈注释
Chaphassāyatanehitvāti āyasmato pārāpariyattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto piyadassissa bhagavato kāle nesādayoniyaṃ nibbattitvā tassa viññutaṃ pattassa vicaraṇaṭṭhāne aññatarasmiṃ vanasaṇḍe piyadassī bhagavā taṃ anuggaṇhituṃ nirodhasamāpattiṃ samāpajjitvā nisīdi. So ca mige pariyesanto taṃ ṭhānaṃ gato satthāraṃ disvā pasannamānaso bhagavantaṃ anto katvā kataṃ sākhāmaṇḍapaṃ padumapupphehi kūṭāgārākārena sañchādetvā uḷāraṃ pītisomanassaṃ paṭisaṃvedento sattāhaṃ namassamāno aṭṭhāsi. Divase divase ca milātamilātāni apanetvā abhinavehi chādesi. Satthā sattāhassa accayena nirodhato vuṭṭhahitvā bhikkhusaṅghaṃ anussari. Tāvadeva asītisahassamattā bhikkhū satthāraṃ parivāresuṃ. ‘‘Madhuradhammakathaṃ suṇissāmā’’ti devatā sannipatiṃsu, mahā samāgamo ahosi. Satthā anumodanaṃ karonto tassa devamanussesu bhāviniṃ sampattiṃ imasmiṃ buddhuppāde sāvakabodhiñca byākaritvā pakkāmi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇakule nibbattitvā viññutaṃ patto tiṇṇaṃ vedānaṃ pāragū hutvā parāparagottatāya pārāpariyoti laddhasamañño bahū brāhmaṇe mante vācento satthu rājagahagamane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 1.40.353-385) –
此为尊者后代长老所作偈颂，旨在说明触根缘起。何为触根缘起？此因前古诸佛皆有同样经历，诸多功德随着时间积累，于尊贵的果德玛世尊时期，世尊转生为非人道之身，在他觉悟顿悟之时，于林中某处，世尊于止息修行之地安住静坐。彼时世尊探索林中此处，见导师安然无恙，心情安详，尊者将此处妥善布置，设立以莲花为饰的凉亭并加建亭阁，充满愉悦安乐心境，拜礼七日。日日去还，增设修缮。导师七日涅槃后，比库僧团恭敬随行，约有八万比库环绕佛体。诸天众集成大集会，诸天颂愿："愿闻其甜美教法"。导师赞许，现身于人天之间，为佛陀出世、弟子觉悟而作开示。以此功德因缘，世尊转生于王舍城婆罗门家，证达了究竟觉悟，通达三世，度越三界，具他世尊者所具资质，被多婆罗门尊为胜乘，闻佛出世，信受礼敬，出家修习内观，很快证阿拉汉果。此记载见于阿含律藏经(apa. thera 1.40.353-385)篇辞。
‘‘Piyadassī nāma bhagavā, sayambhū lokanāyako;
『尊号为：果德玛世尊，即自觉世间领袖』，
Vivekakāmo sambuddho, samādhikusalo muni.
『渴求离群寂静的正觉尊者，善于禅定的圣者』。
‘‘Vanasaṇḍaṃ samoggayha, piyadassī mahāmuni;
『伟大觉者果德玛，远离尘世，入林隐居』，
Paṃsukūlaṃ pattharitvā, nisīdi purisuttamo.
『身披尘堆衣，端坐为诸众第一者』。
‘‘Migaluddo pure āsiṃ, araññe kānane ahaṃ;
『我曾在野兽出没之地，森林旷野中安住』。
Pasadaṃ migamesanto, āhiṇḍāmi ahaṃ tadā.
当时我安然自在地行走于林中，我当时无害怨恨。
‘‘Tatthaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ;
我曾目睹那正觉者，已断尽烦恼之波澜；
Pupphitaṃ sālarājaṃva, sataraṃsiṃva uggataṃ.
如同盛开之沙罗王花，又似高扬之莲花。
‘‘Disvānahaṃ devadevaṃ, piyadassiṃ mahāyasaṃ;
见此，我观天王中之天王、深具尊贵的慈眼王；
Jātassaraṃ samoggayha, padumaṃ āhariṃ tadā.
便采集那新生的蓮花，亲手取回那时。
‘‘Āharitvāna padumaṃ, satapattaṃ manoramaṃ;
取回了此莲花，如美丽的百瓣芙蓉。
Kūṭāgāraṃ karitvāna, chādayiṃ padumenahaṃ.
我建造了亭阁房屋，用莲花覆盖。
‘‘Anukampako kāruṇiko, piyadassī mahāmuni;
慈悲悲悯者、慈爱温和者、可爱宝眼大圣者，
Sattarattindivaṃ buddho, kūṭāgāre vasī jino.
如七宝机轮般庄严的佛陀、胜利者，住于亭阁中。
‘‘Purāṇaṃ chaḍḍayitvāna, navena chādayiṃ ahaṃ;
我舍弃旧屋，覆以新屋；
Añjaliṃ paggahetvāna, aṭṭhāsiṃ tāvade ahaṃ.
合掌礼敬，曾立于此。
‘‘Vuṭṭhahitvā samādhimhā, piyadassī mahāmuni;
在禅定中起身，可爱宝眼大圣者；
Disaṃ anuvilokento, nisīdi lokanāyako.
注视四方，世尊端坐。
‘‘Tadā sudassano nāma, upaṭṭhāko mahiddhiko;
当时，有名为苏达萨那的侍者，具大威力；
Cittamaññāya buddhassa, piyadassissa satthuno.
以佛陀至诚的心念，侍奉慈爱的师尊。
‘‘Asītiyā sahassehi, bhikkhūhi parivārito;
周围环绕着八千比库；
Vanante sukhamāsīnaṃ, upesi lokanāyakaṃ.
于树林中安乐端坐，侍立于世尊身旁。
‘‘Yāvatā vanasaṇḍamhi, adhivatthā ca devatā;
直到树林及其上方的诸天神祇；
Buddhassa cittamaññāya, sabbe sannipatuṃ tadā.
由于觉者的智慧心意，因此当时一切殊胜聚合而成。
‘‘Samāgatesu yakkhesu, kumbhaṇḍe saharakkhase;
“聚集的夜叉中，有尊大而威严的坎魔鬼；
Bhikkhusaṅghe ca sampatte, gāthā pabyāharī jino.
比库僧团得遇胜缘，圣者开示颂歌流布。
‘‘Thomaṃ sattāhaṃ pūjesi, āvāsañca akāsi me;
“他们恭敬我达七天之久，为我建造住所；
Tamahaṃ kittayissāmi, suṇātha mama bhāsato.
我将为你们宣说，请倾听我所讲述。
‘‘Sududdasaṃ sunipuṇaṃ, gambhīraṃ suppakāsitaṃ;
“光明极难见，技艺纯熟高深，深远明晰解说；
Ñāṇena kittayissāmi, suṇātha mama bhāsato.
我将用智慧来说明，请听我所说。
‘‘Catuddasāni kappāni, devarajjaṃ karissati;
『十四个劫中，将会有天界国土，
Kūṭāgāraṃ mahantassa, padmapupphehi chāditaṃ.
一座宏伟高阁，被莲花花朵所覆盖，
‘‘Ākāse dhārayissati, pupphakammassidaṃ phalaṃ;
那莲花的果实将悬于空中，成为花朵的报果；
Catubbīse kappasate, vokiṇṇaṃ saṃsarissati.
经过四十二亿劫，这景象将在世间散布流传。』
‘‘Tattha pupphamayaṃ byamhaṃ, ākāse dhārayissati;
『那里那由花组成的日轮，将悬浮于空中；
Yathā padumapattamhi, toyaṃ na upalimpati.
如同莲花叶上，水滴不沾染其上。
‘‘Tathevīmassa ñāṇamhi, kilesā nopalimpare;
在此智慧中，烦恼亦不会沾染；
Manasā vinivaṭṭetvā, pañca nīvaraṇe ayaṃ.
由于心意收摄，斩断五种蔽钳。
‘‘Cittaṃ janetvā nekkhamme, agārā pabbajissati;
生起心念于出家处，离家者将出离。
Tato pupphamaye byamhe, dhārente nikkhamissati.
之后在花叶上承载，静止而后离去。
‘‘Rukkhamūle vasantassa, nipakassa satīmato;
如同树根下的成熟果实，具足觉慧之人安住于此。
Tattha pupphamayaṃ byamhaṃ, matthake dhārayissati.
在那里，花制的傍晚云彩，将被安置于祭坛之上。
‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;
“袈裟与乞食供养，是依赖，安置于卧具之上；
Datvāna bhikkhusaṅghassa, nibbāyissatināsavo.
将供养于比库僧团后，食除烦恼，得涅槃；
‘‘Kūṭāgārena caratā, pabbajjaṃ abhinikkhamiṃ;
“在修行舍中行住时，我出家得为正法所护；
Rukkhamūle vasantampi, kūṭāgāraṃ dharīyati.
即便住于树根，也能护持修行舍；
‘‘Cīvare piṇḍapāte ca, cetanā me na vijjati;
“对袈裟与乞食供养，我心不起意念；
Puññakammena saṃyutto, labhāmi pariniṭṭhitaṃ.
因福德善业相应，我获得了究竟解脱。
‘‘Gaṇanāto asaṅkheyyā, kappakoṭī bahū mama;
“数目无量无边，劫数千万无数皆为我所有；
Rittakā te atikkantā, pamuttā lokanāyakā.
那些空劫皆已超越，解脱获得者皆为世界领导者。
‘‘Aṭṭhārase kappasate, piyadassī vināyako;
“在第十八个劫中过，是慈目王无为导师；
Tamahaṃ payirupāsitvā, imaṃ yoniṃ upāgato.
我恭敬供养于彼，来到此人间生处。
‘‘Idha passāmi sambuddhaṃ, anomaṃ nāma cakkhumaṃ;
“在此我见如来自觉者，名为阿诺摩，具慈眼智慧之眼。
Tamahaṃ upagantvāna, pabbajiṃ anagāriyaṃ.
于是我前往，出家为无家人。
‘‘Dukkhassantakaro buddho, maggaṃ me desayī jino;
‘苦的终结者佛陀，胜者为我宣说道路；
Tassa dhammaṃ suṇitvāna, pattomhi acalaṃ padaṃ.
闻其法后，我得坚固不动的境界。
‘‘Tosayitvāna sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;
欢喜尊敬正觉者，萨伽族的果德玛；
Sabbāsave pariññāya, viharāmi anāsavo.
断尽诸漏垢染，安住无染者行。
‘‘Aṭṭhārase kappasate, yaṃ buddhamabhipūjayiṃ;
‘十八劫劫轮，我礼敬那位佛。
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不认识恶趣，这佛事供奉的果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
『烦恼已被镇息于我……如此……是为成就佛陀教法。』
Arahattaṃ pana patvā attano paṭipattiṃ paccavekkhitvā sañjātasomanasso udānavasena –
然则，入阿拉汉果后，反观自己修行，生起愧悔心如讚歌般说：
§116
116.
‘‘Chaphassāyatane hitvā, guttadvāro susaṃvuto;
『舍去六触根所依，内心关门通达；
Aghamūlaṃ vamitvāna, patto me āsavakkhayo’’ti. – gāthaṃ abhāsi;
吐出苦根毒源，我已得断烦恼之果。』——说出此偈。
Tattha chaphassāyatane hitvāti cakkhusamphassādīnaṃ channaṃ samphassānaṃ uppattiṭṭhānatāya ‘‘phassāyatanānī’’ti laddhanāmāni cakkhādīni cha ajjhattikāyatanāni tappaṭibaddhasaṃkilesappahānavasena pahāya. Guttadvāro susaṃvutoti tato eva cakkhudvārādīnaṃ guttattā, tattha pavattanakānaṃ abhijjhādīnaṃ pāpadhammānaṃ pavesananivāraṇena satikavāṭena suṭṭu pihitattā guttadvāro susaṃvuto. Atha vā manacchaṭṭhānaṃ channaṃ dvārānaṃ vuttanayena rakkhitattā guttadvāro, kāyādīhi suṭṭhu saññatattā susaṃvutoti evamettha attho veditabbo. Aghamūlaṃ vamitvānāti aghassa vaṭṭadukkhassa mūlabhūtaṃ avijjābhavataṇhāsaṅkhātaṃ dosaṃ, sabbaṃ vā kilesadosaṃ ariyamaggasaṅkhātavamanayogapānena uggiritvā santānato bahi katvā, bahikaraṇahetu vā. Patto me āsavakkhayoti kāmāsavādayo āsavā ettha khīyanti, tesaṃ vā khayena pattabboti āsavakkhayo, nibbānaṃ arahattañca. So āsavakkhayo patto adhigatoti udānavasena aññaṃ byākāsi.
此中所说“舍弃触处之地”，谓因眼触等处被遮蔽，生起触的缘起和停著，故称为“触处”。眼等六根为内在处，因断除染污贪著，摄心专一，故舍弃。口如门禁严密，则眼门等六根门禁亦严密。由于鸠摩罗多的贪等恶法进入被阻止，如同安装有警戒的门墙完全关闭，是门禁严密。又或说心六处被遮蔽，门禁坚固，则身等用具调摄完善，故称为严密闭锁。在此应知义。说“吐出没根”，谓因无明生渴爱为根，以嗔恚为苦因，悉断灭一切染污之嗔恚，凭圣道灭除污垢，由根本断除外道。言“我已证得漏尽”，此指诸贪爱之漏等于此涅槃境界中已消减。所谓漏尽者，漏灭、涅槃与阿拉汉果皆包含其中。于是借得漏尽，称以欢喜赞言加以说明。
Pārāpariyattheragāthāvaṇṇanā niṭṭhitā. · 巴拉巴利亚长老偈注释已毕。
7. Yasattheragāthāvaṇṇanā7. 亚萨长老偈注释
Suvilittosuvasanoti āyasmato yasattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sumedhassa bhagavato kāle mahānubhāvo nāgarājā hutvā buddhappamukhaṃ bhikkhusaṅghaṃ attano bhavanaṃ netvā mahādānaṃ pavattesi. Bhagavantaṃ mahagghena ticīvarena acchādesi, ekamekañca bhikkhuṃ mahaggheneva paccekadussayugena sabbena samaṇaparikkhārena acchādesi. So tena puññakammena devamanussesu saṃsaranto siddhatthassa bhagavato kāle seṭṭhiputto hutvā mahābodhimaṇḍaṃ sattahi ratanehi pūjesi. Kassapassa bhagavato kāle sāsane pabbajitvā samaṇadhammaṃ akāsi. Evaṃ sugatīsuyeva saṃsaranto imasmiṃ amhākaṃ bhagavato kāle bārāṇasiyaṃ mahāvibhavassa seṭṭhino putto hutvā nibbatti, yaso nāma nāmena paramasukhumālo. ‘‘Tassa tayo pāsādā’’ti sabbaṃ khandhake (mahāva. 25) āgatanayena veditabbaṃ.
“清扬芬芳”是尊长耶舍长老颂歌。其来源如何？这是前佛时于各种世间转轮圣王赞叹功德的事迹，善护世尊，曾为天帝，以佛前教法为出现时，供养出家众，布施宏大。世尊披三衣，以大布遮盖，单独以布为独处之屋，用全面修行之器具遮蔽每比库。由此福德，转生天人之间，现佛世尊时则为王舍城之尊贵首富子，受生为名叫“荣耀极胜”的人。佛陀时又在咖萨巴尊者时期出家，依止沙门法修行。如此者历代善知识转世相续，于我等世尊时代，于王舍城伟大富足家族出世，成为最尊贵的子嗣，其名号极为微妙。此“其三宫殿”，于《大结集典藏》第25篇中有出处，应当依此知之。
So pubbahetunā codiyamāno rattibhāge niddābhibhūtassa parijanassa vippakāraṃ disvā sañjātasaṃvego suvaṇṇapādukārūḷhova gehato niggato devatāvivaṭena nagaradvārena nikkhamitvā isipatanasamīpaṃ gato ‘‘upaddutaṃ vata, bho, upassaṭṭhaṃ vata, bho’’ti āha. Tena samayena bhagavatā isipatane viharantena tasseva anuggaṇhanatthaṃ abbhokāse caṅkamantena ‘‘ehi, yasa, idaṃ anupaddutaṃ, idaṃ anupassaṭṭha’’nti vutto, ‘‘anupaddutaṃ anupassaṭṭhaṃ kira atthī’’ti somanassajāto suvaṇṇapādukā oruyha bhagavantaṃ upasaṅkamitvā ekamantaṃ nisinno satthārā anupubbikathaṃ kathetvā saccadesanāya katāya saccapariyosāne sotāpanno hutvā gavesanatthaṃ āgatassa pitu bhagavatā saccadesanāya kariyamānāya arahattaṃ sacchākāsi. Tena vuttaṃ apadāne (apa. thera 1.40.456-483) –
此人初因他人责难，夜半见亲族反对情形，生惶恐。如同金制鞋靴般坠床，出门，犹如天人环绕市门，往至仙人堕处邻近。言“吾遭灾难，唯佛可依赖”，拜谒世尊。当时佛住处于仙人堕处，为护持其心，佛于外庭缓行，说“来，耶舍，此非灾难，此可依赖”，令其心欢喜。耶舍穿着金鞋趋前，坐于一旁。师父作徐说法，为正言讲义，证实真谛。遂于真理完成后，成为须陀洹果。为探求真理而来，世尊为其证悟阿拉汉果。此缘起如《长老传记》(apa. thera 1.40.456-483)中所言——
‘‘Mahāsamuddaṃ oggayha, bhavanaṃ me sunimmitaṃ;
“承载大海，我舍庄严净土；
Sunimmitā pokkharaṇī, cakkavākapakūjitā.
庄严池塘，曾受诸天称扬。
‘‘Mandālakehi sañchannā, padumuppalakehi ca;
“被莲花和睡莲覆盖，……”
Nadī ca sandate tattha, supatitthā manoramā.
河流在此处缓缓流淌，水面清澈平静，景色宜人。
‘‘Macchakacchapasañchannā, nānādijasamotthatā;
各种鱼类和龟类栖息其间，纷繁多样，充分显示水族之盛。
Mayūrakoñcābhirudā, kokilādīhi vagguhi.
孔雀与鹭鸶群集，伴随着杜鹃等鸟类的啼鸣，一片生机盎然。
‘‘Pārevatā ravihaṃsā ca, cakkavākā nadīcarā;
另一岸有白鹭和黑鹳，如旋律般飞翔于河水之上。
Dindibhā sāḷikā cettha, pammakā jīvajīvakā.
此处还有林间八哥，有时闻其鸣叫，似乎在欢跃生活。
‘‘Haṃsā koñcāpi naditā, kosiyā piṅgalā bahū;
天鹅与鹭鸶众多，河边还有多种棕色水鸟聚集繁殖。
Sattaratanasampannā, maṇimuttikavālukā.
具足七宝，玛尼宝与沙砾。
‘‘Sabbasoṇṇamayā rukkhā, nānāgandhasameritā;
满布金色的诸树，散发各异香气的涂抹，
Ujjotenti divārattiṃ, bhavanaṃ sabbakālikaṃ.
日日夜夜闪耀，住持常恒的安宅。
‘‘Saṭṭhitūriyasahassāni, sāyaṃ pāto pavajjare;
有六十万护卫，昼夜来往守护，
Soḷasitthisahassāni, parivārenti maṃ sadā.
有十六万护卫，恒常围绕卫护我等。
‘‘Abhinikkhamma bhavanā, sumedhaṃ lokanāyakaṃ;
出入此安宅者，为聪慧世间之主；
Pasannacitto sumano, vandayiṃ taṃ mahāyasaṃ.
心清净欢喜者，我向尊贵大师顶礼敬拜。
‘‘Sambuddhaṃ abhivādetvā, sasaṅghaṃ taṃ nimantayiṃ;
顶礼正觉者后，我引领僧团至此。
Adhivāsesi so dhīro, sumedho lokanāyako.
勇猛坚定，他入座安住，是具慧领世之尊。
‘‘Mama dhammakathaṃ katvā, uyyojesi mahāmuni;
大圣开示法义，广演深妙教理。
Sambuddhaṃ abhivādetvā, bhavanaṃ me upāgamiṃ.
顶礼正觉者后，他来到我舍宅。
‘‘Āmantayiṃ parijanaṃ, sabbe sannipatātha vo;
我召唤众亲友，诸人悉集于此。
Pubbaṇhasamayaṃ buddho, bhavanaṃ āgamissati.
清晨时分，世尊将前往住处。
‘‘Lābhā amhaṃ suladdhaṃ no, ye vasāma tavantike;
『我们难得有利的收获，能够居住在您的附近；
Mayampi buddhaseṭṭhassa, pūjaṃ kassāma satthuno.
我们也将为佛陀大师，把供养奉献。』
‘‘Annaṃ pānaṃ paṭṭhapetvā, kālaṃ ārocayiṃ ahaṃ;
我已准备好食饮，报以时辰，
Vasīsatasahassehi, upesi lokanāyako.
以千百众家，迎接这位世间领袖。
‘‘Pañcaṅgikehi tūriyehi, paccuggamanamakāsahaṃ;
以五马或四马拉的车轮，我准备出发。
Sabbasoṇṇamaye pīṭhe, nisīdi purisuttamo.
世尊端坐于通体镀金的座台之上，威仪卓绝，堪称人中至上。
‘‘Uparicchadanaṃ āsi, sabbasoṇṇamayaṃ tadā;
当时座台有覆顶，全身皆为纯金制成；
Bījaniyo pavāyanti, bhikkhusaṅghassa antare.
风声从座台发出，回荡于比库僧团之中。
‘‘Pahūtenannapānena, bhikkhusaṅghamatappayiṃ;
以丰富的食饮供养，令比库僧团得到调御；
Paccekadussayugaḷe, bhikkhusaṅghassadāsahaṃ.
如同二匹孤独野马，我出于觉知无法忍受僧团内的纷乱不和。
‘‘Yaṃ vadanti sumedhoti, lokāhutipaṭiggahaṃ;
所谓贤明者，即是承接世间之讥刺和责难者。
Bhikkhusaṅghe nisīditvā, imā gāthā abhāsatha.
比库僧团坐定后，诵唱此偈。
‘‘Yo me annena pānena, sabbe ime ca tappayiṃ;
『以我的食物与饮水，悉皆供养诸众，
Tamahaṃ kittayissāmi, suṇātha mama bhāsato.
我今将为宣说，聆听我语者听闻。』
‘‘Aṭṭhārase kappasate, devaloke ramissati;
『其人在十八劫劫数，于天界安乐生活；
Sahassakkhattuṃ rājā ca, cakkavattī bhavissati.
或为千王之君，成为轮转圣王。』
‘‘Upapajjati yaṃ yoniṃ, devattaṃ atha mānusaṃ;
『其生所趣之生，或为天人或为人；』
Sabbadā sabbasovaṇṇaṃ, chadanaṃ dhārayissati.
永远如同纯净金属般，持守护盖之法。
‘‘Tiṃsakappasahassamhi, okkākakulasambhavo;
三万劫中，祸乱世族频仍；
Gotamo nāma gottena, satthā loke bhavissati.
名为果德玛者，将成世间导师。
‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;
其法继承者，乃根本法的象征；
Sabbāsave pariññāya, nibbāyissatināsavo.
洞彻一切烦恼，将无烦恼地涅槃。
‘‘Bhikkhusaṅghe nisīditvā, sīhanādaṃ nadissati;
比库僧团中，坐下发出狮子吼声；
Citake chattaṃ dhārenti, heṭṭhā chattamhi ḍayhatha.
众生以葱茏的树叶为伞，若伞下着火，应当在那里灭火。
‘‘Sāmaññaṃ me anuppattaṃ, kilesā jhāpitā mayā;
我未曾涉入俗世中，烦恼已被我熄灭；
Maṇḍape rukkhamūle vā, santāpo me na vijjati.
无论是在凉亭还是树根旁，我内心无一丝忧愁。
‘‘Tiṃsakappasahassamhi, yaṃ dānamadadiṃ tadā;
三万劫以来，我所布施之物，
Duggatiṃ nābhijānāmi, sabbadānassidaṃ phalaṃ.
未曾造恶趣，我不知有堕落之果，唯知布施的利益无量。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已被我熄灭……如是行于佛法教导中。」
Atha bhagavā āyasmantaṃ yasaṃ dakkhiṇaṃ bāhuṃ pasāretvā ‘‘ehi bhikkhū’’ti āha. Vacanasamanantarameva dvaṅgulamattakesamassu aṭṭhaparikkhāradharo vassasaṭṭhikatthero viya ahosi. So attano paṭipattiṃ paccavekkhitvā udānento ehibhikkhubhāvappattito purimāvatthavasena –
尔时世尊面对具寿长老耸起右臂，伸展后说：「来啊，比库们！」话音刚落，犹如头发长约两指，身着八种法衣、历经六十余载的长老，正如在场一般庄严威仪。此长老复观自心修行，哀叹自身得比库身分，遂以往事叙述说——
§117
117.
‘‘Suvilitto suvasano, sabbābharaṇabhūsito;
「衣饰恰好整齐，香气芬芳遍布，
Tisso vijjā ajjhagamiṃ, kataṃ buddhassa sāsana’’nti. – gāthaṃ abhāsi;
三种智慧具足，已成佛法建立。」——此偈随即诵出；
Tattha suvilittoti sundarena kuṅkumacandanānulepanena vilittagatto. Suvasanoti suṭṭhu mahagghakāsikavatthavasano. Sabbābharaṇabhūsitoti sīsūpagādīhi sabbehi ābharaṇehi alaṅkato. Ajjhagaminti adhigacchiṃ. Sesaṃ vuttanayameva.
其中‘衣饰恰好整齐’，谓用美丽的红粉与檀香涂抹而成。‘香气芬芳’者，乃安住于大森林竹屋之中，空气清新而芳香。‘衣饰具足’者，意谓头顶之下衣等众多衣服，悉皆华美庄严。‘已成佛法’即获得佛法之见解。此为偈中含义说明。
Yasattheragāthāvaṇṇanā niṭṭhitā. · 亚萨长老偈注释完毕。
8. Kimilattheragāthāvaṇṇanā8. 基弥喇长老偈注释
Abhisattova nipatatīti āyasmato kimilattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni karonto kakusandhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto parinibbute satthari tassa dhātuyo uddissa saḷalamālāhi maṇḍapākārena pūjaṃ akāsi. So tena puññakammena tāvatiṃse nibbattitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare sākiyarājakule nibbatti, kimilotissa nāmaṃ ahosi. So vayappatto bhogasampattiyā sampanno viharati. Tassa ñāṇaparipākaṃ disvā saṃvegajananatthaṃ anupiyāyaṃ viharanto satthā paṭhamayobbane ṭhitaṃ dassanīyaṃ itthirūpaṃ abhinimminitvā purato dassetvā puna anukkamena yathā jarārogavipattīhi abhibhūtā dissati, tathā akāsi. Taṃ disvā kimilakumāro ativiya saṃvegaṃ pakāsento –
如佛阵前般端坐，乃长老基米罗偈文。此偈有何来由？原为前古诸佛时代，诸贤修行者多行善业，及于疏浚功德时，在此卡库萨达世尊之时代，世尊出生于贵族之家，觉悟成佛后为其尊者造立宝塔，以珊瑚珠串饰庄严礼拜。由是功德连接三十三天，乃世间众生轮回往复。从此佛降生于迦毗罗卫城，出身释迦王族，名曰基米罗。其时虽已年迈，却丰饶富足而安然住持。觉悟智慧成熟，见此情景，内心生惭愧而忧虑，既不欢喜，遂便即出具化示现篇，安慰众人。此举乃因观其将遭逢老病等苦，应以此方式预告于前。基米罗幼子见此极为悲痛而愈发忧惧——
§118
118.
‘‘Abhisattova nipatati vayo, rūpaṃ aññamiva tatheva santaṃ;
『犹如将要陨落一般，年华消逝；形体如他物，亦复如是，终将灭逝；』
Tasseva sato avippavasato, aññasseva sarāmi attāna’’nti. –
『对于此身，我在其时既未失去，又非长存；如他物般，我护持自身。』
Gāthaṃ abhāsi.
说了一首偈颂。
Tattha abhisattovāti ‘‘tvaṃ sīghaṃ gaccha mā tiṭṭhā’’ti devehi anusiṭṭho āṇatto viya. ‘‘Abhisaṭṭho vā’’tipi pāṭho, ‘‘tvaṃ lahuṃ gacchā’’ti kenaci abhilāsāpito viyāti attho. Nipatatīti atipatati abhidhāvati na tiṭṭhati, khaṇe khaṇe khayavayaṃ pāpuṇātīti attho. Vayoti bālyayobbanādiko sarīrassa avatthāviseso. Idha panassa yobbaññaṃ adhippetaṃ, taṃ hissa abhipatantaṃ khīyantaṃ hutvā upaṭṭhitaṃ. Rūpanti rūpasampadāti vadati. Rūpanti pana sarīraṃ ‘‘aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca ākāso parivārito rūpaṃtveva saṅkhaṃ gacchatī’’tiādīsu (ma. ni. 1.306) viya. Aññamiva tatheva santanti idaṃ rūpaṃ yādisaṃ, sayaṃ tatheva tenevākārena santaṃ vijjamānaṃ aññaṃ viya mayhaṃ upaṭṭhātīti adhippāyo. ‘‘Tadeva santa’’nti ca keci paṭhanti. Tasseva satoti tasseva me anaññassa sato samānassa. Avippavasatoti na vippavasantassa, ciravippavāsena hi sato anaññampi aññaṃ viya upaṭṭhāti idampi idha natthīti adhippāyo. Aññasseva sarāmi attānanti imaṃ mama attabhāvaṃ aññassa sattassa viya sarāmi upadhāremi sañjānāmīti attho. Tassevaṃ aniccataṃ manasi karontassa daḷhataro saṃvego udapādi, so saṃvegajāto satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Tena vuttaṃ apadāne (apa. thera 2.56.42-48) –
此中所谓“将要陨落者”，即意谓“你快走，不要停留”，如同天人警告又戒促一般。又有“将要陨落（abhisaṭṭho）”一说，意即有人因贪恋而轻视生命、轻慢走道之义也。所谓“陨落”，是“不停留”，而是瞬息间归于消灭，逐渐消亡之意。所谓“年华”，特指由童年、青年到老年诸阶段的身体变化。此处“年华”为主体，其破坏随之而来，遂使之消亡。形体（rūpa）谓由骨质、筋脉、肌肉及四周环绕虚空而成的色身，乃所谓“色法”也。如经中所言，形体乃因合和而成的暂时现象。所谓“如他物亦复如是”，是说形体虽显现为“我”所有，实则仅是因缘和合，如他物般暂时存在，由他因促成，我所守护，只是似有的“我身”之理解也。这里“存在”指我此身存续时既不灭亡，也无常驻，而是依赖缘起而存在，故非真实“我”。“未失去”即非全然消失，“非长存”即非永恒，因长久保存者终有变化。被护持的“自我”，犹如他者般约束我自身。因此，心念住于无常者，其觉悟更为坚固而迫切。此觉悟生起时，圣者即深入至见法真谛，闻法生信，剃发出家，修习内观，终成阿拉汉果。此训诂本出自长老传（apa. thera 2.56.42-48）中所述。
‘‘Nibbute kakusandhamhi, brāhmaṇamhi vusīmati;
『在已灭度的迦拘山，婆罗门修成具足智慧，』
Gahetvā saḷalaṃ mālaṃ, maṇḍapaṃ kārayiṃ ahaṃ.
我手持沙罗树花环，建造了宝盖台。
‘‘Tāvatiṃsaṃ gato santo, labhimha byamhamuttamaṃ;
往生于忉利天的圣人，获得了至高无上的报果；
Aññe devetirocāmi, puññakammassidaṃ phalaṃ.
我称赞他是他方天中最上者，这是善业的果报。
‘‘Divā vā yadi vā rattiṃ, caṅkamanto ṭhito cahaṃ;
无论白昼或黑夜，我行走或站立，
Channo saḷalapupphehi, puññakammassidaṃ phalaṃ.
都被沙罗花所覆盖，这是善业的果报。
‘‘Imasmiṃyeva kappamhi, yaṃ buddhamabhipūjayiṃ;
在此一劫之中，若能恭敬供养佛陀；
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不认识堕落之境，但这正是供养佛陀的果报。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
「烦恼已被我荡尽……诸比库在佛陀教法中所行之事」如此称说。
Arahattaṃ pana patvāpi thero attano purimuppannaṃ aniccatāmanasikāraṃ vibhāvento tameva gāthaṃ paccudāhāsi. Tenetaṃ imassa therassa aññābyākaraṇampi ahosi.
该长老虽已得阿拉汉果，犹能观照自身昔日生起的无常念，于是吟诵此偈。由此，此长老的无碍智慧得以显现。
Kimilattheragāthāvaṇṇanā niṭṭhitā. · 基弥喇长老偈注释完毕。
9. Vajjiputtattheragāthāvaṇṇanā9. 瓦基子长老偈注释
Rukkhamūlagahanaṃpasakkiyāti āyasmato vajjiputtattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavute kappe ekaṃ paccekasambuddhaṃ bhikkhāya gacchantaṃ disvā pasannamānaso kadaliphalāni adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ licchavirājaputto hutvā nibbatti, vajjirājaputtattā vajjiputtotveva cassa samaññā ahosi. So daharo hutvā hatthisikkhādisikkhanakālepi hetusampannatāya nissaraṇajjhāsayova hutvā vicaranto satthu dhammadesanākāle vihāraṃ gantvā parisapariyante nisinno dhammaṃ sutvā paṭiladdhasaddho satthu santike pabbajitvā vipassanāya kammaṃ karonto nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.51.57-62) –
这是尊者瓦吉比达长老所作的『树根苦行』偈。其由来为何？这位长老在过去诸佛时代，曾为众生尽力修福，历经九十四劫，目睹一位独觉者托付比库出家后，面带喜悦地供奉椰子果实。凭此福德，生于天界，反复修习福德后，于佛陀出世的时代生于迦尸国舍卫城，成为力士长老。此尊长于幼时及受象训等生活阶段，心志坚定，出于解脱智智慧而行走。佛陀说法时，他前往精舍巡访，坐下聆听法音，生起信乐，现身佛前出家，修习内观，未久便成就六通。彼时，如法经传（阿含长老传记2.51.57-62）曰——
‘‘Sahassaraṃsī bhagavā, sayambhū aparājito;
「世尊常照，自己现成，从未被胜者战胜；
Vivekā vuṭṭhahitvāna, gocarāyābhinikkhami.
断绝凡俗，超越世俗，进入超然之境。」
‘‘Phalahattho ahaṃ disvā, upagacchiṃ narāsabhaṃ;
我见到施果之手，便前往人中优秀者那里；
Pasannacitto sumano, avaṭaṃ adadiṃ phalaṃ.
他心清净欢喜，毫无退转地付与果实。
‘‘Catunnavutito kappe, yaṃ phalaṃ adadiṃ tadā;
当时于四十九劫之中，我所施果实即此；
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
我不知其有恶趣，此果报为施果之果。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼被我断尽……作如来教法所作。
Chaḷabhiñño pana hutvā aparabhāge aciraparinibbute satthari dhammaṃ saṅgāyituṃ saṅketaṃ katvā mahātheresu tattha tattha viharantesu ekadivasaṃ āyasmantaṃ ānandaṃ sekhaṃyeva samānaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ disvā tassa uparimaggādhigamāya ussāhaṃ janento –
已成六通圣者，于后半世不久入涅槃后，为令弘扬佛法，曾示意如来弟子、大长老们各处住止时有集会，某日见持节的大阿难长老，被大比库众环绕宣说庄严法时，生起了登上上行道的精进心。
§119
119.
一百一十九。
‘‘Rukkhamūlagahanaṃ pasakkiya, nibbānaṃ hadayasmiṃ opiya;
『若于树根深处隐匿，如至涅槃于心中显现；
Jhāya gotama mā ca pamādo, kiṃ te biḷibiḷikā karissatī’’ti. –
果德玛你当禅修勿懈怠，蜻蜓将作何为？』
Gāthaṃ abhāsi.
偈颂如是说。
Tattha rukkhamūlagahananti rukkhamūlabhūtaṃ gahanaṃ, gahanañhi atthi, na rukkhamūlaṃ, rukkhamūlañca atthi, na gahanaṃ, tesu rukkhamūlaggahaṇena ṭhānassa chāyāsampannatāya vātātapaparissayābhāvaṃ dasseti. Gahanaggahaṇena nivātabhāvena vātaparissayābhāvaṃ janasambādhābhāvañca dasseti, tadubhayena ca bhāvanāyogyataṃ. Pasakkiyāti upagantvā. Nibbānaṃ hadayasmiṃ opiyāti ‘‘evaṃ mayā paṭipajjitvā nibbānaṃ adhigantabba’’nti nibbutiṃ hadaye ṭhapetvā citte karitvā. Jhāyāti lakkhaṇūpanijjhānena jhāya, vipassanābhāvanāsahitaṃ maggabhāvanaṃ bhāvehi. Gotamāti dhammabhaṇḍāgārikaṃ gottena ālapati. Mā ca pamādoti adhikusalesu dhammesu mā pamādaṃ āpajji. Idāni yādiso therassa pamādo, taṃ paṭikkhepavasena dassento ‘‘kiṃ te biḷibiḷikā karissatī’’ti āha. Tattha biḷibiḷikāti viḷiviḷikiriyā, biḷibiḷīti saddapavatti yathā niratthakā, evaṃ biḷibiḷikāsadisā janapaññatti kiṃ te karissati kīdisaṃ atthaṃ tuyhaṃ sādheti, tasmā janapaññattiṃ pahāya sadatthapasuto hohīti ovādaṃ adāsi.
其中“树根深处隐匿”者，谓处于树根之所构成的深隐之处。此处有深隐之意，但非树根，亦非根处，而是以树根的拥抱使此地有阴凉，表现无风无暑之所，无风及暑害，亦示众生无扰，兼具宁静与修习之适宜。“拥抱”指靠近而至。涅槃于心中显现，意味着『我依此修行而应证涅槃』，故涅槃安住于心，安立于意。禅者以特征念相观照禅修，修兼禅观并行之道。果德玛，谓以法藏居者。勿懈怠即勿于更善法中生懈惰。言今长老若有此懈怠，则以反驳之，用“蜻蜓将作何为？”警诫。蜻蜓者喻无益之声响，即无用之声也，劝舍此俗见，清净于真义。
Taṃ sutvā aññehi vuttavisagandhavāyanavacanena saṃvegajāto bahudeva rattiṃ caṅkamena vītināmento vipassanaṃ ussukkāpetvā senāsanaṃ pavisitvā mañcake nipannamattova arahattaṃ pāpuṇi.
闻此，余众闻法义及语声之威仪，生起精进之心，历多夜而勤行观照，入座静慝，似正卧而至阿拉汉果位。
Vajjiputtattheragāthāvaṇṇanā niṭṭhitā. · 瓦基子长老偈注释完毕。
10. Isidattattheragāthāvaṇṇanā10. 伊西达德长老偈注释
Pañcakkhandhāpariññātāti āyasmato isidattattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ rathiyaṃ gacchantaṃ disvā pasannamānaso madhuraṃ āmodaphalaṃ adāsi. So tena puññakammena devaloke nibbattitvā aparāparaṃ puññāni katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde avantiraṭṭhe vaḍḍhagāme aññatarassa satthavāhassa putto hutvā nibbatti, isidattotissa nāmaṃ ahosi. So vayappatto macchikāsaṇḍe cittassa gahapatino adiṭṭhasahāyo hutvā tena buddhaguṇe likhitvā pesitasāsanaṃ paṭilabhitvā sāsane sañjātappasādo therassa mahākaccānassa santike pabbajitvā vipassanaṃ ārabhitvā nacirasseva chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 2.51.80-84) –
「五蕴未彻悟」是尊者伊悉达多长老的颂歌。其缘起为何？此公事前诸佛迦叶在内，均有此等功德之业，依于此处生死转变、因缘、功德，恭敬世尊之正见修习者。世尊后来于家中出家，得道后一日，于行车时见佛面容欢愉明净，呈现甘美香果。彼因此功德业，于天界涅槃，反复作功德，在天人中转生。及至佛出世时代，于瓦尔蒂国之瓦达村，作善知识之一子，名为伊悉达多。其老年时，为一渔翁，在心田中受乡主恩惠，帮助宣扬佛德，得书信传法，遵守戒律，生起信乐，依止长老玛哈咖吒那出家，修习内观禅定，不久即成六通。此事载于画传（作了义言，长老传 二五一章八十至八十四偈）曰：
‘‘Suvaṇṇavaṇṇaṃ sambuddhaṃ, āhutīnaṃ paṭiggahaṃ;
『金色光明的正觉者，受四方人供养；
Rathiyaṃ paṭipajjantaṃ, āmodamadadiṃ phalaṃ.
一天行于行车时，赐与甘美的果实。
‘‘Ekanavutito kappe, yaṃ phalaṃ adadiṃ tadā;
一百劫以前，曾得此果实；
Duggatiṃ nābhijānāmi, phaladānassidaṃ phalaṃ.
不知恶趣果报，我若与此果效等。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已被我断…念…奉行佛陀教法。』
Chaḷabhiñño pana hutvā ‘‘buddhupaṭṭhānaṃ gamissāmī’’ti theraṃ āpucchitvā anukkamena majjhimadesaṃ gantvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno , ‘‘kacci, bhikkhu, khamanīyaṃ, kacci yāpanīya’’ntiādinā satthārā katapaṭisanthāro paṭivacanamukhena, ‘‘bhagavā tumhākaṃ sāsanaṃ upagatakālato paṭṭhāya mayhaṃ sabbadukkhaṃ apagataṃ, sabbo parissayo vūpasanto’’ti pavedanavasena aññaṃ byākaronto –
具足六种神通后，尊者被问及『我们将前往觉者所依止处』时，应答以后，循依中道前往，亲近导师，顶礼问安后独坐一方。导师以告诫、慰藉等言辞对尊者说：『比库啊，何者是可容忍者？何者是应当修持者？』等语，令尊者以回答陈述回报，此时导师言：『世尊自从授受你们教法之时，已令我一切苦难断除，诸种忧患皆得安宁。』此意在表达——
§120
120.
‘‘Pañcakkhandhā pariññātā, tiṭṭhanti chinnamūlakā;
「五蕴已得了知，断其根本常住；
Dukkhakkhayo anuppatto, patto me āsavakkhayo’’ti. – gāthaṃ abhāsi;
苦尽无复生，我已证尽烦恼。」——此偈语述说。
Tattha pañcakkhandhā pariññātāti pañcapi me upādānakkhandhā vipassanāpaññāsahitāya maggapaññāya ‘‘idaṃ dukkhaṃ, ettakaṃ dukkhaṃ, na ito bhiyyo’’ti sabbaso paricchijja ñātā, na tesu kiñcipi pariññātabbaṃ atthīti adhippāyo. Tiṭṭhanti chinnamūlakāti sabbaso pariññātattā eva tesaṃ avijjātaṇhādikassa mūlassa samucchinnattā ariyamaggena pahīnattā yāvacarimacittanirodhā te tiṭṭhanti. Dukkhakkhayo anuppattoti chinnamūlakattāyeva ca nesaṃ vaṭṭadukkhassa khayo parikkhayo anuppatto, nibbānaṃ adhigataṃ. Patto me āsavakkhayoti kāmāsavādīnaṃ sabbesaṃ āsavānaṃ khayante abhigantabbatāya ‘‘āsavakkhayo’’ti laddhanāmaṃ arahattaṃ pattaṃ paṭiladdhanti attho. Keci pana antimāyaṃ samussayo’’ti paṭhanti. Nibbānassa adhigatattāyeva ayaṃ mama samussayo attabhāvo antimo sabbapacchimako, natthi dāni punabbhavoti attho. Yaṃ pana tattha tattha avuttaṃ, taṃ heṭṭhā vuttanayattā uttānaṃyevāti.
此中所谓五蕴已得了知者，即是五种取蕴经过内观智慧及道智悉数了知，明确认知「这即苦，苦如此，苦不会更甚」之理，无有余外待了知者，故为总断见。所谓常住断者，是指以了知智慧彻底断绝无明、渴爱等根本，随圣道得以消灭，此断即至心识最后寂灭便永远常住。所谓苦尽无复生者，是指断其根本后，轮回之苦消除，涅槃已证。所谓我已证尽烦恼，是指诸根本如欲痴的烦恼悉已灭尽，因缘具足，获得名曰烦恼灭者的阿拉汉果位。一切烦恼完全断尽者亦称阿拉汉果。经文亦言有最终烦恼，谓涅槃初得时的身我执念犹存，这是终极烦恼，是最后难舍，表示今已无复生之义。文中对诸处表达者，以上述所证理为最高，以下说法均是基于此认识而起。
Isidattattheragāthāvaṇṇanā niṭṭhitā. · 伊西达德长老偈注释完毕。
Dvādasamavaggavaṇṇanā niṭṭhitā. · 第十二品注释完毕。
Niṭṭhitā ca paramatthadīpaniyaṃ theragāthāvaṇṇanāyaṃ · 胜义灯论中长老偈注释完毕。
Vīsādhikasatattheragāthāpaṭimaṇḍitassa ekakanipātassa · 以一百二十位长老偈庄严的一集
Atthavaṇṇanā.
义理说明。