8. Aṭṭhakanipāto · 8. 八集义注
8. Aṭṭhakanipāto8. 八集
1. Mahākaccāyanattheragāthāvaṇṇanā1. 玛哈咖吒那长老偈注释
Aṭṭhakanipāte kammaṃ bahukantiādikā āyasmato mahākaccāyanattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro padumuttarassa bhagavato kāle gahapatimahāsālakule nibbattitvā vuddhippatto, ekadivasaṃ satthu santike dhammaṃ suṇanto satthārā saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapiyamānaṃ ekaṃ bhikkhuṃ disvā, sayampi taṃ ṭhānaṃ patthento paṇidhānaṃ katvā, dānādīni puññāni katvā, devamanussesu saṃsaranto sumedhassa bhagavato kāle vijjādharo hutvā ākāsena gacchanto satthāraṃ himavantapabbate ekasmiṃ vanasaṇḍe nisinnaṃ disvā pasannamānaso kaṇikārapupphehi pūjaṃ akāsi.
《八聚经》卷中多种业行经义为具寿长老大咖萨巴那尊者所作诗句。其起由为何？此亦如前佛所作的多种事迹，乃发生于莲花上尊世尊时期，彼时于富户大姓家中出生成长。一天，在世尊身边听闻法义，师长简明开示内容，正于首处并立者见一比库，吾亦于彼处精勤忏愿，行布施等诸善业，周游天人及人间。在智慧上尊果德玛时期，乃作持明者，乘虚而行，见世尊于喜马拉雅山中某处林间静坐，悦心以花蕾等供养。
So tena puññakammena aparāparaṃ sugatīsuyeva parivattento kassapadasabalassa kāle bārāṇasiyaṃ kulaghare nibbattitvā parinibbute bhagavati suvaṇṇacetiyakaraṇaṭṭhāne satasahassagghanikāya suvaṇṇiṭṭhakāya pūjaṃ katvā, ‘‘bhagavā mayhaṃ nibbattanibbattaṭṭhāne sarīraṃ suvaṇṇavaṇṇaṃ hotū’’ti patthanaṃ akāsi.
彼以此善业功德，项项因缘转递向极乐国土。于咖萨巴尊者之世，诞生于婆罗门家族巴拉那西城，于佛涅槃后在世尊金塔遗迹处，扶持千余众黄金堆积者，恭敬供养。且发愿曰：“愿世尊于我涅槃之处，形体呈金色。”
Tato yāvajīvaṃ kusalakammaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde ujjeniyaṃ rañño caṇḍapajjotassa purohitagehe nibbatti. Tassa nāmaggahaṇadivase mātā ‘‘mayhaṃ putto suvaṇṇavaṇṇo, attano nāmaṃ gahetvā āgato’’ti kañcanamāṇavo tveva nāmaṃ akāsi. So vuḍḍhimanvāya tayo vede uggahetvā pitu accayena purohitaṭṭhānaṃ labhi. So gottavasena kaccāyanoti paññāyittha. Taṃ rājā caṇḍapajjoto buddhuppādaṃ sutvā, ‘‘ācariya, tvaṃ tattha gantvā satthāraṃ idhānehī’’ti pesesi. So attaṭṭhamo satthu santikaṃ upagato. Tassa satthā dhammaṃ deseti. Desanāpariyosāne so sattahi janehi saddhiṃ saha paṭisambhidāhi arahatte patiṭṭhāsi. Tena vuttaṃ apadāne (apa. thera 2.54.1-27) –
由此起凡生涯，修习无数善业；于一佛出世时，于天人及人间周游。生于刚烈王炽焰室中。生名曰“金手杖”，母曰：“我子体色黄金，已持此名。”其长具化三明，承继父业得项牧师位。君王炽焰听闻佛出世之事，遣使者馆送尊者。尊者自致近世尊，佛陀宣说法义。说法终了，与七千众同证阿拉汉果。于此有传记载（阿巴陀长老2.54.1-27偈）。
‘‘Padumuttaro nāma jino, anejo ajitaṃ jayo;
“莲花上尊名号者，为无敌胜利者；
Satasahasse kappānaṃ, ito uppajji nāyako.
历经千万劫，今世显圣领导者。”
‘‘Vīro kamalapattakkho, sasaṅkavimalānano;
“勇者如莲花叶目，皓洁无垢洁净光彩；
Kanakācalasaṅkāso, ravidittisamappabho.
金色山坡壮丽，光耀如大日般辉映。
‘‘Sattanettamanohārī, varalakkhaṇabhūsito;
『生命之王极具魅力，具备殊胜吉相；
Sabbavākyapathātīto, manujāmarasakkato.
超越诸言语辞藻，人间诸魔悉被镇伏。』
‘‘Sambuddho bodhayaṃ satte, vāgīso madhurassaro;
『正觉者启迪众生，妙语如甘露之泉；
Karuṇānibandhasantāno, parisāsu visārado.
慈悲之系绵延不断，于众僧团中圆满通达。』
‘‘Deseti madhuraṃ dhammaṃ, catusaccūpasaṃhitaṃ;
『宣说甜美法义，涵盖四圣谛圆满教导；
Nimugge mohapaṅkamhi, samuddharati pāṇine.
沉浸于迷惑之泥沼中，令有情众生从其中得以解脱。
‘‘Tadā ekacaro hutvā, tāpaso himavālayo;
彼时独行苦行，犹如冰山般的修行者；
Nabhasā mānusaṃ lokaṃ, gacchanto jinamaddasaṃ.
于天空中广泛游行，显现于人间世界，显现为胜利者。
‘‘Upecca santikaṃ tassa, assosiṃ dhammadesanaṃ;
忽然他来到近前，我听闻其法之宣说；
Vaṇṇayantassa vīrassa, sāvakassa mahāguṇaṃ.
赞叹彼勇士的品德，此沙弥弟子的伟大功德。
‘‘Saṃkhittena mayā vuttaṃ, vitthārena pakāsayaṃ;
我以简略言之，今则详尽地加以宣述。
Parisaṃ mañca toseti, yathā kaccāyano ayaṃ.
众中也能令人满意，如同此瓶之于陶器。
‘‘Nāhaṃ evamidhekaccaṃ, aññaṃ passāmi sāvakaṃ;
『我不以此为独特，亦观他众弟子为同类；
Tasmātadagge esaggo, evaṃ dhāretha bhikkhavo.
因此，上座们应如是持守此理。』
‘‘Tadāhaṃ vimhito hutvā, sutvā vākyaṃ manoramaṃ;
彼时我心疑惑，听闻悦耳语句；
Himavantaṃ gamitvāna, āhitvā pupphasañcayaṃ.
往至雪山，聚集诸花以献供养。
‘‘Pūjetvā lokasaraṇaṃ, taṃ ṭhānamabhipatthayiṃ;
敬礼此世间依止，心志专注于彼处所；
Tadā mamāsayaṃ ñatvā, byākāsi sa raṇañjaho.
于是，雷瓦达知晓了我的心意，便宣说开来。
‘‘Passathetaṃ isivaraṃ, niddhantakanakattacaṃ;
『当观此尊者，沉睡中金黄色面容；
Uddhaggalomaṃ pīṇaṃsaṃ, acalaṃ pañjaliṃ ṭhitaṃ.
头发竖立，衣袍严整，双掌合十立定如山。','29':'面呈欢喜，眼中圆润，神情具如佛陀风采；
‘‘Hāsaṃ supuṇṇanayanaṃ, buddhavaṇṇagatāsayaṃ;
「笑容满面，眼睛圆润，具如来庄严之相。」
Dhammajaṃ uggahadayaṃ, amatāsittasannibhaṃ.
由法而生，生起至诚心怀，宛如无死之心；
‘‘Kaccānassa guṇaṃ sutvā, taṃ ṭhānaṃ patthayaṃ ṭhito;
听闻咖萨巴的美德后，立于彼地专心恭敬；
Anāgatamhi addhāne, gotamassa mahāmune.
于未来世中，尊贵的果德玛大圣者，
‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;
其法中的继承者，将是法的领导者；
Kaccāno nāma nāmena, hessati satthu sāvako.
名为迦叉那者，必将成为世尊的弟子。
‘‘Bahussuto mahāñāṇī, adhippāyavidū mune;
此大圣者深闻多闻，洞悉根本之道，
Pāpuṇissati taṃ ṭhānaṃ, yathāyaṃ byākato mayā.
将得彼位，正如我所预言，
‘‘Satasahassito kappe, yaṃ kammamakariṃ tadā;
于百千劫中，于当时所造之业，
Duggatiṃ nābhijānāmi, buddhapūjāyidaṃ phalaṃ.
我不认识恶趣，这乃供养佛陀的功德果报。
‘‘Duve bhave saṃsarāmi, devatte atha mānuse;
我在天人道与人道二者中流转，
Aññaṃ gatiṃ na gacchāmi, buddhapūjāyidaṃ phalaṃ.
我不往他趣，这乃供养佛陀的功德果报。
‘‘Duve kule pajāyāmi, khattiye atha brāhmaṇe;
我出生于二姓，乃贵族及婆罗门姓，
Nīce kule na jāyāmi, buddhapūjāyidaṃ phalaṃ.
不生于卑贱姓氏，这乃供养佛陀的功德果报。
‘‘Pacchime ca bhave dāni, jāto ujjeniyaṃ pure;
现今在后世，曾生于前世高贵之家；
Pajjotassa ca caṇḍassa, purohitadijādhino.
是那刚猛如烈火者，为祭司及族长的领导者。
‘‘Putto tiriṭivacchassa, nipuṇo vedapāragū;
「儿子如同三面猛虎，精通彼岸之苦乐的通达者；
Mātā ca candimā nāma, kaccānohaṃ varattaco.
母亲名为月光，我即是他的勇猛护卫。
‘‘Vīmaṃsanatthaṃ buddhassa, bhūmipālena pesito;
为遣使考校，佛陀派遣了护土者，
Disvā mokkhapuradvāraṃ, nāyakaṃ guṇasañcayaṃ.
观看解脱彼岸之门，那品德精进的导师。
‘‘Sutvā ca vimalaṃ vākyaṃ, gatipaṅkavisosanaṃ;
听闻清净无垢的言辞，涤除世道泥沼的教法；
Pāpuṇiṃ amataṃ santaṃ, sesehi saha sattahi.
我获得了不死的圣者，与众生共存。
‘‘Adhippāyavidū jāto, sugatassa mahāmate.
我乃通达因果之道者，实为善逝世尊的伟大学识者。
Ṭhapito etadagge ca, susamiddhamanoratho.
我立于此峰巅，意志坚固，希冀如是。
‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.
烦恼已被我断除……如是……这是为佛陀教法所行者。」
Atha satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva dvaṅgulamattakesamassukā iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Evaṃ thero sadatthaṃ nipphādetvā, ‘‘bhante, rājā pajjoto tumhākaṃ pāde vandituṃ dhammañca sotuṃ icchatī’’ti satthu ārocesi. Satthā, ‘‘tvaṃyeva, bhikkhu, tattha gaccha, tayi gatepi rājā pasīdissatī’’ti āha. Thero satthu āṇāya attaṭṭhamo tattha gantvā rājānaṃ pasādetvā avantīsu sāsanaṃ patiṭṭhāpetvā puna satthu santikameva gato. So ekadivasaṃ sambahule bhikkhū samaṇadhammaṃ pahāya kammārāme saṅgaṇikārāme rasataṇhānugate ca pamādavihārino disvā tesaṃ ovādavasena –
于是佛陀说：『诸比库』，他伸出手来。他们就如同有法力者，头发微短，身着能成就神通的袈裟，似为六十载长老。如此长老详细阐释真谛，说：“师父，国王愿来足下顶礼，愿聆听法音。”佛陀告诫说：“汝当前往，即便已去，国王必然欢喜。”长老承佛命，亲往处安奉国王，建立世尊教法，遂又即刻返师所。一日间见多比库放弃沙门法，入于恶趣，沉迷无为中，遂开示劝戒他们——
§494
494.
四百九十四。
‘‘Kammaṃ bahukaṃ na kāraye, parivajjeyya janaṃ na uyyame;
『不应多造业，应当远离众人；』
So ussukko rasānugiddho, atthaṃ riñcati yo sukhādhivāho.
『唯有贪欲、嗜好之人，寻求名利，以为快乐之所依。』
§495
495.
四百九十五。
‘‘Paṅkoti hi naṃ avedayuṃ, yāyaṃ vandanapūjanā kulesu;
『此土如泥污秽，贵族之家皆服侍礼敬；』
Sukhumaṃ sallaṃ durubbahaṃ, sakkāro kāpurisena dujjaho’’ti. –
『虽为细小之箭却难防备，愚人之礼敬最难忍受。』
Dve gāthā abhāsi.
二偈文叙述完毕。
Tattha kammaṃ bahukaṃ na kārayeti navāvāsakārāpanādiṃ samaṇadhammakaraṇassa paribandhabhūtaṃ mahantaṃ navakammaṃ na paṭṭhapeyya, khuddakaṃ appasamārambhaṃ khaṇḍaphullapaṭisaṅkharaṇādiṃ satthu vacanapaṭipūjanatthaṃ kātabbameva. Parivajjeyya jananti gaṇasaṅgaṇikavasena janaṃ vivajjeyya. Jananti vā yādisaṃ saṃsevato bhajato payirupāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, tādisaṃ akalyāṇamittabhūtaṃ janaṃ parivajjeyya. Na uyyameti, paccayuppādanatthaṃ kulasaṅgaṇhanavasena na vāyameyya, yasmā so ussukko rasānugiddho, atthaṃ riñcati yo sukhādhivāhoti yo rasānugiddho rasataṇhāvasiko bhikkhu paccayuppādanapasuto, so kulasaṅgaṇhanatthaṃ ussukko, tesu sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā yogaṃ āpajjati, yo sukhādhivāho samathavipassanāmaggaphalanibbānasukhāvaho sīlādiattho, taṃ riñcati pajahati ekaṃsena attānaṃ tato vivecetīti attho.
于是，多量的业不会由新居住者、修行甘露者及等所约束者，作为障碍而造作。伟大的新业不会得到因缘支持；而微小的安静起始、断裂花成等，则因教师言教而作以供奉之。人们应当意识回避，如同留下族群，如同远离人群。人们应当知道，诸善法由敬事、恭敬所产生并保持，而不善法则增长，因此对这种恶劣、非善的同类缘起之人，应当离避远离。不要兴起奢望，也不应因欲求缘起而努力欲生气盛，因其是渴望味美的痴狂者，损害本有义利。沾染味美渴望的比库因依因缘而生，必受局限，是励勤努力者。于已充满乐受者为乐，苦受者为苦，已起当做之事中自觉配合。作乐的，正行止观道之果、涅槃乐者，持戒之利，与其相违，舍弃一切自我，意在远离分别，正是此义。
Evaṃ paṭhamagāthāya ‘‘kammārāmataṃ saṅgaṇikārāmataṃ paccayagedhañca vajjethā’’ti ovaditvā idāni sakkārābhilāsaṃ garahanto dutiyaṃ gāthamāha. Tassattho – yā ayaṃ bhikkhāya upagatānaṃ pabbajitānaṃ kulesu gehavāsīhi guṇasambhāvanāya karīyamānā vandanā pūjanā ca, yasmā taṃ abhāvitattānaṃ osīdāpanaṭṭhena malinabhāvakaraṇaṭṭhena ca paṅko kaddamoti buddhādayo ariyā pavedayuṃ abbhaññaṃsu pavedesuṃ vā, yasmā ca apariññātakkhandhānaṃ andhaputhujjanānaṃ sakkārābhilāsaṃ duviññeyyasabhāvatāya pīḷājananato anto tudanato duruddharaṇato ca sukhumaṃ sallaṃ durubbahaṃ pavedayuṃ, tato eva sakkāro kāpurisena dujjaho duppajaheyyo tassa pahānapaṭipattiyā appaṭipajjanato. Sakkārābhilāsappahānena hi sakkāro pahīno hoti, tasmā tassa pahānāya āyogo karaṇīyoti dasseti –
如此，于初句「应弃业聚起，弃集团聚，及应断因缘」开示后，现今蔑视敬事之欲而作第二偈。其因是——此敬事乃为尊敬出家人及家中善化之礼敬供养，因亡者陷堕无光之恶境界，受恶污秽，诸佛等圣贤启示众生说出此等戒律。又因无明蕴，愚昧凡夫之敬事欲因二种相违性质，致苦痛、烦恼、内耗、难解，如微妙之难明恶说，所以敬事令男子恶难生起，且难于断除。故敬事本身被视为恶端而被舍弃。不敬事者，敬事即失。故当努力断尽敬事欲，示此意。
§496
496.
第四百九十六偈。
‘‘Na parassupanidhāya, kammaṃ maccassa pāpakaṃ;
『不宜信赖他人，勿造杀身恶业；
Attanā taṃ na seveyya, kammabandhū hi mātiyā.
不可与之亲近，因业生害多碍。
§497
497.
第四百九十七偈。
‘‘Na pare vacanā coro, na pare vacanā muni;
『他人之言非盗也，他人之言非圣者也；』
Attā ca naṃ yathā vedi, devāpi naṃ tathā vidū.
『自己亦不如实了解，即便天人亦不能如此洞察。』
§498
498.
『四九八。』
‘‘Pare ca na vijānanti, mayamettha yamāmase;
『此外他人不认识，我于此处守护戒律；』
Ye ca tattha vijānanti, tato sammanti medhagā.
『而那些真的认识者，源于此处获得智慧庄严。』
§499
499.
『四九九。』
‘‘Jīvate vāpi sappañño, api vittaparikkhayo;
生存之人即便智慧充足，财富却损耗消散；
Paññāya ca alābhena, vittavāpi na jīvati.
因智慧得不到增长，虽有财富亦难以生存。
§500
500.
‘‘Sabbaṃ suṇāti sotena, sabbaṃ passati cakkhunā;
以耳能听万物，以眼能见万象；
Na ca diṭṭhaṃ sutaṃ dhīro, sabbaṃ ujjhitumarahati.
但若无刚毅之心，虽所闻所见皆能觉察，却不能恒常守护。
§501
501.
五百零一。
‘‘Cakkhumāssa yathā andho, sotavā badhiro yathā;
‘‘眼盲之人如同失明，耳聋之人如同失聪；
Paññavāssa yathā mūgo, balavā dubbaloriva;
智慧者如同哑者，强健者如同弱者；
Atha atthe samuppanne, sayetha matasāyika’’nti. –
当自身遭遇困境时，应当卧于床榻以安养身体。’’
Imā cha gāthā rañño pajjotassa ovādavasena abhāsi. So kira brāhmaṇe saddahitvā pasughātayaññaṃ kāreti, kammaṃ asodhetvāva acore corasaññāya daṇḍesi, aṭṭakaraṇe ca assāmike sāmike karoti, sāmike ca assāmike. Tato naṃ thero vivecetuṃ ‘‘na parassā’’tiādinā cha gāthā abhāsi.
此六句诗是国王派卓的劝勉之言。他确实劝告婆罗门以善语，免使行畜生杀害之事，消除恶业而不作。他对懦夫有如盗贼之观察，在八种场合中作出监督，无论对敌对或同志皆如此。随后，一位长老不愿为他辩护，便引《非人所为》等章句加以驳斥。
Tattha na parassupanidhāya, kammaṃ maccassa pāpakanti parassa maccassa sattassa upanidhāya uddissa kāraṇaṃ katvā pāpakaṃ vadhabandhādikammaṃ na seveyya, parena na kārāpeyyāti attho. Attanā taṃ na seveyyāti attanāpi taṃ pāpakaṃ na kareyya. Kasmā? Kammabandhū hi mātiyā ime mātiyā maccā kammadāyādā, tasmā attanā ca kiñci pāpakammaṃ na kareyya, parenapi na kārāpeyyāti attho.
其意为：不可为他人承担罪业，恶业之因是为了毁灭生命，故不可为他人行此恶杀等业；此意即为：自己不能作恶，还应当令他人不作恶。何以故？因同业者多，则墮落死者亦多，故自己与他人皆不可作恶。
Na pare vacanā coroti attanā coriyaṃ akatvā paravacanā parassa vacanamattena coro nāma na hoti, tathā na pare vacanā muni parassa vacanamattena muni suvisuddhakāyavacīmanosamācāro na hoti. Ettha hi pareti vibhattialopaṃ katvā niddeso. Keci pana ‘‘paresanti vattabbe pareti saṃ-kāralopaṃ katvā niddiṭṭha’’nti vadanti. Attā ca naṃ yathā vedīti naṃ sattaṃ tassa attā cittaṃ yathā ‘‘ahaṃ parisuddho, aparisuddho vā’’ti yāthāvato avedi jānāti. Devāpi naṃ tathā vidūti visuddhidevā, upapattidevā ca tathā vidū vidanti jānanti, tasmā sayaṃ tādisā devā ca pamāṇaṃ suddhāsuddhānaṃ suddhāsuddhabhāvajānane, na ye keci icchādosaparetā sattāti adhippāyo.
盗贼并非因他人言说而偷盗，若未自偷且听闻他人告盗，则不能称盗贼，贤者亦然，如他人言非圣者，身口意不纯洁者，亦不能称之。此处实为去除外在表象之义。有人说：他人之意见影响行为，故须割断外在影响。自己亦能如实觉知自身，了知其心如‘我已清净，或未清净’。天神亦能如是知悉，天神及生天者皆能如是了解和认识，故自知清净不清净之度量，非他人为欲望等污染所影响，乃是定断法也。
Pareti paṇḍite ṭhapetvā tato aññe, kusalākusalasāvajjānavajjaṃ kammaṃ kammaphalaṃ kāyassa asubhataṃ saṅkhārānaṃ aniccataṃ ajānantā idha pare nāma. Te mayamettha imasmiṃ jīvaloke yamāma uparamāma, ‘‘satataṃ samitaṃ maccu santikaṃ gacchāmā’’ti na jānanti. Ye ca tattha vijānantīti ye ca tattha paṇḍitā ‘‘mayaṃ maccu samīpaṃ gacchāmā’’ti vijānanti. Tato sammanti medhagāti evañhi te jānantā medhagānaṃ paravihiṃsanānaṃ vūpasamāya paṭipajjanti, attanā pare ca aññe na medhanti na bādhentīti attho. Tvaṃ pana jīvitanimittaṃ acore core karontopi daṇḍanena sāmike assāmike karontopi dhanajāniyā bādhasi paññāvekallato. Tathā akarontopi jīvate vāpi sappañño, api vittaparikkhayo parikkhīṇadhanopi sappaññajātiko itarītarasantosena santuṭṭho anavajjāya jīvikāya jīvatiyeva. Tassa hi jīvitaṃ nāma. Tenāha bhagavā – ‘‘paññājīviṃ jīvitamāhu seṭṭha’’nti (saṃ. ni. 1.73, 246; su. ni. 184). Dummedhapuggalo pana paññāya ca alābhena diṭṭhadhammikaṃ samparāyikañca atthaṃ virādhento vittavāpi na jīvati garahādipavattiyā jīvanto nāma na hoti, anupāyaññutāya yathādhigataṃ dhanaṃ nāsento jīvitampi sandhāretuṃ na sakkotiyeva.
精明的人弃绝，于是设立教导，之后又劝诫他人，识别善恶、戒律、善业不善业、业果及身之不净之造作。对此不明者，这里说“被外在名相所迷”。而那些在此生命世间，能够自执自居、以断常死亡之近门者，便是那些明了者。此处的“明了”者，是指那些知道“我们常往死亡近旁前行”的人。由此清晰可知，真正的智者为自己与他人修行远离伤害，免于智者相争之苦。你虽讥讽他人为活命之故而博取盗抢，虽以刑罚对主僕施加约束，虽由财富家族施恩勒索，但智慧卓绝者却不被此苦扰。虽不作恶而存活，且慧眼明亮，纵使财富耗尽，亦能知足欢喜，生活无过失，活命即是如此。为此世尊说：“以智慧护命者，其活命至胜。”相反，愚昧愚痴之人，虽有智慧与财富，却不遵佛法，当守使命却迷于私欲，纵有财富亦不能长久生存，因无方法，耗尽财产，生命亦难以维持。
Imā kira catassopi gāthā thero supinantena rañño kathesi. Rājā supinaṃ disvā theraṃ namassantoyeva pabujjhitvā pabhātāya rattiyā theraṃ upasaṅkamitvā vanditvā attanā diṭṭhaniyāmena supinaṃ kathesi. Taṃ sutvā thero tā gāthā paccunubhāsitvā ‘‘sabbaṃ suṇātī’’tiādinā dvīhi gāthāhi rājānaṃ ovadi. Tattha sabbaṃ suṇāti sotenāti idha sotabbaṃ saddaṃ āpāthagataṃ sabbaṃ subhāsitaṃ dubbhāsitañca abadhiro sotena suṇāti. Tathā sabbaṃ rūpaṃ sundaraṃ asundarampi cakkhunā anandho passati, ayamindriyānaṃ sabhāvo. Tattha pana na ca diṭṭhaṃ sutaṃ dhīro, sabbaṃ ujjhitunti ca nidassanamattametaṃ. Yañhi taṃ diṭṭhaṃ sutaṃ vā, na taṃ sabbaṃ dhīro sappañño ujjhituṃ pariccajituṃ gahetuṃ vā arahati. Guṇāguṇaṃ pana tattha upaparikkhitvā ujjhitabbameva ujjhituṃ gahetabbañca gahetuṃ arahati, tasmā cakkhumāssa yathā andho cakkhumāpi samāno ujjhitabbe diṭṭhe andho yathā assa apassanto viya bhaveyya, tathā ujjhitabbe sute sotavāpi badhiro yathā assa asuṇanto viya bhaveyya. Paññavāssa yathā mūgoti vicāraṇapaññāya paññavā vacanakusalopi avattabbe mūgo viya bhaveyya. Balavā thāmasampannopi akattabbe dubbaloriva, rakāro padasandhikaro, asamattho viya bhaveyya. Atha atthe samuppanne, sayetha matasāyikanti attanā kātabbakicce uppanne upaṭṭhite matasāyikaṃ sayetha, matasāyikaṃ sayitvāpi taṃ kiccaṃ tīretabbameva, na virādhetabbaṃ. Atha vā atha atthe samuppanneti attanā akaraṇīye atthe kicce uppanne upaṭṭhite matasāyikaṃ sayetha, matasāyikaṃ sayitvāpi taṃ na kātabbameva. Na hi paṇḍito ayuttaṃ kātumarahatīti evaṃ therena ovadito rājā akattabbaṃ pahāya kātabbeyeva yuttappayutto ahosīti.
这四句偈，是由比库长老 Supinanta 向国王所说。国王见到 Supinanta 长老敬礼起立。黎明和夜晚，国王近前敬礼该长老，并以自身所见之理，向 Supinanta 说法。长老听后，经反复诵读该偈，含义曰“悉皆听闻”。国王以两句偈言告诫众人。此“悉皆听闻”指以耳根听闻，声响虽微，言辞中包含美善、恶劣、不善、不恶诸义；聋者虽听闻，亦似未闻；眼见丽媛及丑陋，盲者看则视若无见，此为根之性质。然明智者虽见闻，能对所见所闻加以辨析、不住于表象。没有明见，无智慧，是不能舍弃、取用任何所见所闻的。诸法俱探，只有该舍弃的应舍弃，应取的应取，方是切实。故盲者虽有目，视物如无目；聋者虽有耳，听物若无耳。愚者虽有智慧，动辄陷入无明如哑者一般。强壮而迟钝者，虽力大却无法行事，如驴踏步，终不能胜任。此时所发生境界者，如哑者听力失常，对父母赋于职责之后，即使服侍父母，完成所托之事后，也应舍弃，非应阻止之。或如发生本不应做之事，即使服侍父母，亦不应作此事。智慧者不会事无分寸妄为。所以，国王得此长老如是劝诫，凡事明智而不妄为，方为得当。
Mahākaccāyanattheragāthāvaṇṇanā niṭṭhitā. · 玛哈咖吒那长老偈注释完毕。
2. Sirimittattheragāthāvaṇṇanā2. 西利密达长老偈注释
Akkodhanotiādikā āyasmato sirimittattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā imasmiṃ buddhuppāde rājagahe mahaddhanakuṭumbikassa putto hutvā nibbatti, sirimittoti laddhanāmo. Tassa kira mātā siriguttassa bhaginī. Tassa vatthu dhammapadavaṇṇanāyaṃ (dha. pa. aṭṭha. 1.garahadinnavatthu) āgatameva. So siriguttassa bhāgineyyo sirimitto vayappatto satthu dhanapāladamane laddhappasādo pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ patto. Ekadivasaṃ pātimokkhaṃ uddisituṃ āsanaṃ abhiruhitvā cittabījaniṃ gahetvā nisinno bhikkhūnaṃ dhammaṃ kathesi. Kathento ca uḷāratare guṇe vibhajitvā dassento –
此为尊者 Sirimitta 长老关于“无瞋”之偈。因何而生？此亦是昔日诸佛时代常作之功德，当中可能由世间因缘，导致清净善业，如注释所述，世尊降生王舍城，大富之家子嗣诞生，名为 Sirimitta。其母乃 Sirigutta 之姊妹。此事载于《法句经注释》（《法句》八，劫贪负债经）中。Sirigutta 之姊妹，Sirimitta，于修行与禅定中获大定慧，厌弃财产，离家出家，以智慧为业，修观察功德，不久即证阿拉汉果位。一日，尊者起座，为比库们讲话，专注生灭法门，分别详细宣说诸法特点——
§502
502.
五百零二。
‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;
无瞋无瞋，忧愁不染，饥渴皆空；
Sa ve tādisako bhikkhu, evaṃ pecca na socati.
如此之比库，终不忧悲。
§503
503.
五百零三。
‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;
「不瞋恚、无所依怙，非邪行、空腹之人；
Guttadvāro sadā bhikkhu, evaṃ pecca na socati.
比库常闭口不言，了达此义，回向此行，故不忧苦。」
§504
504.
五百零四。
‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;
「不瞋恚、无所依怙，非邪行、空腹之人；
Kalyāṇasīlo so bhikkhu, evaṃ pecca na socati.
此比库具善戒，了达此义，回向此行，故不忧苦。」
§505
505.
五百零五。
‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;
「无恚不怨者，非贪空腹者；
Kalyāṇamitto so bhikkhu, evaṃ pecca na socati.
善友比库，退转之后不生忧愁。」
§506
506.
五百零六。
‘‘Akkodhanonupanāhī, amāyo rittapesuṇo;
「无恚不怨者，非贪空腹者；
Kalyāṇapañño so bhikkhu, evaṃ pecca na socati.
善慧比库，退转之后不生忧愁。」
§507
507.
五百零七。
‘‘Yassa saddhā tathāgate, acalā suppatiṭṭhitā;
『其对如来之信心坚定不移，安稳坚固，
Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.
且其持守之戒律美善，高尚崇敬，广受赞叹。』
§508
508.
五百零八。
‘‘Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;
『其于僧团怀有信敬安稳，且明了正见不怀疑，
Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.
被称为真诚正直，谓此人生命无过失无虚妄。』
§509
509.
五百零九。
‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;
「因此，应当勤修信心与戒行，确立法的清净庄严，
Anuyuñjetha medhāvī, saraṃ buddhāna sāsana’’nti. – imā gāthā abhāsi;
聪明智慧者当恪守佛陀的教法。」此偈言说如是；
Tattha akkodhanoti akujjhanasīlo. Upaṭṭhite hi kodhuppattinimitte adhivāsanakhantiyaṃ ṭhatvā kopassa anuppādako. Anupanāhīti na upanāhako, parehi kataṃ aparādhaṃ paṭicca ‘‘akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me’’tiādinā (dha. pa. 3; mahāva. 464; ma. ni. 3.237) kodhassa anupanayhanasīlo. Santadosapaṭicchādanalakkhaṇāya māyāya abhāvato amāyo. Pisuṇavācāvirahitato rittapesuṇo, sa ve tādisako bhikkhūti so tathārūpo tathājātiko yathāvuttaguṇasamannāgato bhikkhu . Evaṃ yathāvuttapaṭipattiyā pecca paraloke na socati sokanimittassa abhāvato. Cakkhudvārādayo kāyadvārādayo ca guttā pihitā saṃvutā etassāti guttadvāro. Kalyāṇasīloti sundarasīlo suvisuddhasīlo. Kalyāṇamittoti –
其中“akkodhanoti”意为不生嗔恚之戒。确立后，对于引起嗔怒的缘由，无所依止，不随嗔怒起。所谓“anupanāhīti”非指正报复，无妄加干犯他人而言，如“他曾怒我、欲杀我、恨我”等语等，此乃嗔怒不随之戒。由对欲望与嗔恨的覆蔽消失，故此戒无欺诈之相。断除恶语谤毁，心无不净邪念，诸比库当如是，具足相应的品行。以此清净的行为，当生彼岸，不为苦恼所忧。眼根等诸根门皆关闭密覆，此称为闭根门。所谓善戒者，为美好之戒，纯净无垢。善友者诠释为心怀慈爱且敦厚不慢，言语温和，行止端正，于深远处善加作意，不自使散乱。
‘‘Piyo garubhāvaniyo, vattā ca vacanakkhamo;
「慈爱且有忍耐，不妄言语；
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojaye’’ti. (a. ni. 7.37) –
深思熟虑，善于讨论，不使离散。」（引自《增壹阿含》卷七章三十七）
Evaṃ vibhāvitalakkhaṇo kalyāṇamitto etassāti kalyāṇamitto. Kalyāṇapaññoti sundarapañño. Yadipi paññā nāma asundarā natthi, niyyānikāya pana paññāya vasena evaṃ vuttaṃ
如是说，『美妙相』即是『善友』。善友者，美好的智慧也。虽说智慧名为若无美好则不存，但在解脱定境的智慧中，确实存在如此说法。
Evamettha kodhādīnaṃ vikkhambhanavasena samucchedavasena ca akkodhanādimukhena, puggalādhiṭṭhānāya gāthāya sammāpaṭipattiṃ dassetvā idāni nipphattitalokuttarasaddhādike uddharitvā puggalādhiṭṭhānāya eva gāthāya sammāpaṭipattiṃ dassento ‘‘yassa saddhā’’tiādimāha. Tassattho – yassa puggalassa tathāgate sammāsambuddhe ‘‘itipi so bhagavā’’tiādinayappavattā maggenāgatasaddhā, tato eva acalā avikampā suṭṭhu patiṭṭhitā. ‘‘Atthī’’ti, padaṃ ānetvā sambandhitabbaṃ. Ariyakantanti ariyānaṃ kantaṃ piyāyitaṃ bhavantarepi avijahanato. Pasaṃsitanti buddhādīhi pasaṭṭhaṃ, vaṇṇitaṃ thomitaṃ atthīti yojanā. Taṃ panetaṃ sīlaṃ gahaṭṭhasīlaṃ pabbajitasīlanti duvidhaṃ. Tattha gahaṭṭhasīlaṃ nāma pañcasikkhāpadasīlaṃ, yaṃ gahaṭṭhena rakkhituṃ sakkā. Pabbajitasīlaṃ nāma dasasikkhāpadasīlaṃ upādāya sabbaṃ catupārisuddhisīlaṃ, tayidaṃ sabbampi akhaṇḍādibhāvena aparāmaṭṭhatāya ‘‘kalyāṇa’’nti veditabbaṃ.
此处因忿怒等心行的散乱及断灭本性之故，并以内不起忿怒等相者为主，将个体依据之偈颂展示正行。今捷取此超越世间之信心等词句，用于个体依据之偈，表明正行。谓言“有信心者”等。此处‘‘上师’’指昔者在如来处，彼如来转述“确是如此，世尊说”等语，此信心坚立而稳固，不动摇。举‘‘存在’’一词，以引出关联义。所谓圣者所钟者，谓众圣所爱护，且不轻视他者。所谓称赞者，谓由佛等清晰明了地描绘、妙说其义。然此处分两重描述此戒业：一为居家五戒，所谓居家持守可以护持；一为出家十戒，执持四净戒的完整戒业，称之为“善”应以此理解。今翻译这段即为：以信心为中心，对忿怒等断灭心性，因其影响心执而能正确表达出个体定见之偈颂。此偈说明此信心坚固无动摇，曰“存在”，其义为圣者所钟爱，且由佛等赞叹所描述。此戒业分两类：一为居家持守之五戒戒业；一为出家持守之十戒戒业，因其具四种清净，以整体连续无间断之性称为“善”。
Saṅghe pasādo yassatthīti ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā ariyasaṅghe pasādo saddhā yassa puggalassa atthi acalo suppatiṭṭhitoti ānetvā yojetabbaṃ. Ujubhūtañca dassananti diṭṭhivaṅkābhāvato kilesavaṅkābhāvato ca ujubhūtaṃ. Akuṭilaṃ ajimhaṃ kammassakatādassanañceva sappaccayanāmarūpadassanañcāti duvidhampi dassanaṃ yassa atthi acalaṃ suppatiṭṭhitanti yojanā. Adaliddoti taṃ āhu saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhananti imesaṃ suvisuddhānaṃ dhanānaṃ atthitāya ‘‘adaliddo’’ti taṃ tādisaṃ puggalaṃ buddhādayo ariyā āhu. Amoghaṃ tassa jīvitaṃ tassa tathārūpassa jīvitaṃ diṭṭhadhammikādiatthādhigamena amoghaṃ avañjhaṃ saphalamevāti āhūti attho.
关于“僧团之信赖”者，意为“修行良好的世尊弟子僧团”，此谓圣僧之信赖。谓某个具信心者的信仰坚定而稳固，应以此引入。直觉显现指无偏曲见相及无烦恼之偏曲。无扭曲、不歪曲、无重负且对业力有见解。同时有色、名等诸条件因缘之显现，这二者即为信仰坚固、安立无动之所缘事物。所谓“坚固”即为信心之珍宝，智慧之财富，听闻之财富，布施之财富，慧之财富。以此般清净财富为基础，称此类圣者为坚定信心者。生涯无差错，即与此相称，谓此生无误，果证必成。
Tasmāti , yasmā yathāvuttasaddhādiguṇasamannāgato puggalo ‘‘adaliddo amoghajīvito’’ti vuccati, tasmā ahampi tathārūpo bhaveyyanti. Saddhañca…pe… sāsananti ‘‘sabbapāpassa akaraṇa’’ntiādinā (dha. pa. 183; dī. ni. 2.90) vuttaṃ buddhānaṃ sāsanaṃ anussaranto kulaputto vuttappabhedaṃ saddhañceva sīlañca dhammadassanahetukaṃ dhamme sunicchayā vimokkhabhūtaṃ pasādañca anuyuñjeyya vaḍḍheyyāti.
因此，由于有此如实坚固信心等多重品质之个体被称为“坚定信心、生命无误者”，所以我亦当成为如彼般者。关于信心……如是……教法，谓依教法诸经所示‘断一切恶行’之义，承续佛法。作为导向，子嗣等应当依此差别，依据信心及戒律，因法之证悟为因，具确定无疑之信心，且已超脱与清净而生起安稳之信心，宜当努力修习，且增进之。
Evaṃ thero bhikkhūnaṃ dhammadesanāmukhena attani vijjamāne guṇe pakāsento aññaṃ byākāsi.
如此，长老们以说法为依，彰显自身已得学识之功德，指示他人。
Sirimittattheragāthāvaṇṇanā niṭṭhitā. · 西利密达长老偈注释完毕。
3. Mahāpanthakattheragāthāvaṇṇanā3. 玛哈般踏咖长老偈注释
Yadāpaṭhamamaddakkhintiādikā āyasmato mahāpanthakattherassa gāthā. Kā uppatti? Ayaṃ kira padumuttarassa bhagavato kāle haṃsavatīnagare vibhavasampanno kuṭumbiyo hutvā ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ saññāvivaṭṭakusalānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ pavattetvā, ‘‘bhante, yaṃ bhikkhuṃ tumhe ito sattadivasamatthake – ‘saññāvivaṭṭakusalānaṃ ayaṃ mama sāsane aggo’ti etadagge ṭhapayittha, ahampi imassa adhikārakammassa balena so bhikkhu viya anāgate ekassa buddhassa sāsane aggo bhaveyya’’nti patthanaṃ akāsi. Kaniṭṭhabhātā panassa tatheva bhagavati adhikārakammaṃ katvā manomayassa kāyassābhinimmānaṃ cetovivaṭṭakosallanti dvinnaṃ aṅgānaṃ vasena vuttanayeneva paṇidhānaṃ akāsi. Bhagavā dvinnampi patthanaṃ anantarāyena samijjhanabhāvaṃ disvā ‘‘anāgate kappasatasahassamatthake gotamassa nāma sammāsambuddhassa sāsane tumhākaṃ patthanā samijjhissatī’’ti byākāsi.
昔时，长老摩诃般踏尊者曾读诵诸偈。何因？这是谓当年在世尊时期，于含蕴富贵的鸿萨瓦提城，有一豪门家庭，一日诸人听闻世尊法，于世尊及诸比库聚集处，设下贤者之位。彼时本人亦至，知见此位之后，发誓愿，为此法义我将临未来诸佛之教法，成为此类比库中最高者。年少之时，即依佛所为最高之事，成就身心变化，慧眼之巧妙行使，立下二种誓愿。佛亲眼见二种誓愿稳善无碍，便说：“于未来一万百千劫时，名为果德玛者，汝将成正觉之教法中之护持者。”
Te ubhopi janā tattha yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattiṃsu. Tattha mahāpanthakassa antarākataṃ kalyāṇadhammaṃ na kathīyati. Cūḷapanthako pana kassapassa bhagavato sāsane pabbajitvā vīsati vassasahassāni odātakasiṇakammaṃ katvā devapure nibbatti. Apadāne pana ‘‘cūḷapanthako padumuttarassa bhagavato kāle tāpaso hutvā himavante vasanto tattha bhagavantaṃ disvā pupphacchattena pūjaṃ akāsī’’ti āgataṃ. Tesaṃ devamanussesu saṃsarantānaṃyeva kappasatasahassaṃ atikkantaṃ. Atha amhākaṃ satthā abhisambodhiṃ patvā pavattitavaradhammacakko rājagahaṃ upanissāya veḷuvane mahāvihāre viharati.
那些两众男女在世间生活期间多行善业，之后赴天界出生。彼时，未讲述大般涉迦诸善法。小般涉迦则于咖萨巴世尊教法中，出家修行，持续二万年，专修湿界遍法，终生于天宫出生。经律藏记载云：『小般涉迦于莲师果德玛世尊时，修苦行，栖止喜马拉雅山，见世尊而以花盖供养。』这些天人与人中轮转流转已超越千万劫数。然后我等觉者往证正觉，转动无上正法轮，依止王舍城竹林大寺安住。
Tena ca samayena rājagahe dhanaseṭṭhissa dhītā attano dāsena saddhiṃ santhavaṃ katvā ñātakehi bhītā hatthasāraṃ gahetvā tena saddhiṃ palāyitvā aññattha vasantī taṃ paṭicca gabbhaṃ labhitvā paripakkagabbhā ‘‘ñātigharaṃ gantvā vijāyissāmī’’ti gacchantī antarāmaggeyeva puttaṃ vijāyitvā sāminā nivattitā pubbe vasitaṭṭhāne vasantī puttassa panthe jātattā panthakoti, nāmaṃ akāsi. Tasmiṃ ādhāvitvā vidhāvitvā vicaraṇakāle tameva paṭicca dutiyaṃ gabbhaṃ paṭilabhitvā paripakkagabbhā pubbe vuttanayeneva antarāmagge puttaṃ vijāyitvā sāminā nivattitā jeṭṭhaputtassa mahāpanthakoti kaniṭṭhassa cūḷapanthakoti nāmaṃ katvā yathāvasitaṭṭhāneyeva vasantī anukkamena dārakesu vaḍḍhantesu tehi, ‘‘amma, ayyakakulaṃ no dassehī’’ti nibundhiyamānā dārake mātāpitūnaṃ santikaṃ pesesi. Tato paṭṭhāya dārakā dhanaseṭṭhino gehe vaḍḍhanti. Tesu cūḷapanthako atidaharo. Mahāpanthako pana ayyakena saddhiṃ bhagavato santikaṃ gato satthāraṃ disvā saha dassanena paṭiladdhasaddho dhammaṃ sutvā upanissayasampannatāya pabbajitukāmo hutvā pitāmahaṃ āpucchi. So satthu tamatthaṃ ārocetvā taṃ pabbājesi. So pabbajitvā bahuṃ buddhavacanaṃ uggaṇhitvā paripuṇṇavasso upasampajjitvā yonisomanasikāre kammaṃ karonto visesato catunnaṃ arūpajjhānānaṃ lābhī hutvā tato vuṭṭhāya vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Iti so saññāvivaṭṭakusalānaṃ aggo jāto. So jhānasukhena phalasukhena vītināmento ekadivasaṃ attano paṭipattiṃ paccavekkhitvā adhigatasampattiṃ paṭicca sañjātasomanasso sīhanādaṃ nadanto –
彼时，在王舍城，富商女儿与其仆从共商亲事，携亲属携带象牙，随之逃往他地。其后她因命中缘故怀胎，胎儿成熟时，生于途中。诞子之后返回故居，安居旧处，孩子随父家而标名为般涉迦，意为「由路而来者」。她靠此名号安住居所。其后推算分娩及胎器时，获得次胎，胎儿亦成熟，亦如前记般出生于途中。随父返故地，为其长子起名为大般涉迦，幼子名小般涉迦，其居所如旧。随着孩童渐长，于父母闻「不可得邪师之门」言语间，母亲被责任所缠，遣子至亲近父母。此后子侍奉富商之家中渐长。幼小般涉迦极为英敏。大般涉迦与师同行，趋向见世尊弟子，见闻觉者，具足随顺起行愿。其父长者询问世尊本旨，世尊详加阐述，遂许其出家。出家后，多次听闻佛陀所说法语，遍历多载，受具足戒律，专精业修，尤以四无色禅获得成功，然后起身安住观照，生阿拉汉果位。如此他成为名声显扬的禅修第一人。他以禅喜与果喜净受清凉，一日反照自行法门所得成就，感到欢喜愉悦，继之心生狮子吼声——
§510
510.
五百一十。
‘‘Yadā paṭhamamaddakkhiṃ, satthāramakutobhayaṃ;
『当初初见师者使我无所惧，
Tato me ahu saṃvego, passitvā purisuttamaṃ.
随后内心生厉疾速，见最上人。』
§511
511.
五百一十一。
‘‘Siriṃ hatthehi pādehi, yo paṇāmeyya āgataṃ;
『以手足及庄重礼敬，迎接来者者，』
Etādisaṃ so satthāraṃ, ārādhetvā virādhaye.
『如此者应恭敬师长，恭谨奉事而不悖违。』
§512
512.
五百一十二。
‘‘Tadāhaṃ puttadārañca, dhanadhaññañca chaḍḍayiṃ;
『时我舍弃子女妻财物，』
Kesamassūni chedetvā, pabbajiṃ anagāriyaṃ.
『剪断头发剃除须发，出家成为无家游方者。』
§513
513.
五百一十三。
‘‘Sikkhāsājīvasampanno, indriyesu susaṃvuto;
具修习生计且调伏六根，
Namassamāno sambuddhaṃ, vihāsiṃ aparājito.
礼敬正觉者，安住中无所失。
§514
514.
五百一十四。
‘‘Tato me paṇidhī āsi, cetaso abhipatthito;
由此我立誓，意志具坚定，
Na nisīde muhuttampi, taṇhāsalle anūhate.
片刻不坐，绝断渴爱毒刺。
§515
515.
五百一十五。
‘‘Tassa mevaṃ viharato, passa vīriyaparakkamaṃ;
『我观察那位如是而住者，见其精进勇猛，生起充足的勤奋力量；』
Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.
『具足三种智慧已成就，周详完成佛陀教法的实践；』
§516
516.
『五百一十六。』
‘‘Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;
『我知前世住处，天眼明彻无疑；』
Arahā dakkhiṇeyyomhi, vippamutto nirūpadhi.
『在南方诸阿拉汉中，得解脱者远离一切缠累；』
§517
517.
『五百一十七。』
‘‘Tato ratyāvivasāne, sūriyuggamanaṃ pati;
‘‘于是，夜晚将尽，日头将升起；
Sabbaṃ taṇhaṃ visosetvā, pallaṅkena upāvisi’’nti. – imā gāthā abhāsi;
断尽一切渴爱，入座于床榻之上。’’—此为诗句所说；
Tattha yadāti yasmiṃ kāle. Paṭhamanti ādito. Addakkhinti passiṃ, satthāranti, bhagavantaṃ. Akutobhayanti nibbhayaṃ. Ayañhettha attho – sabbesaṃ bhayahetūnaṃ bodhimūleyeva pahīnattā kutocipi bhayābhāvato akutobhayaṃ nibbhayaṃ, catuvesārajjavisāradaṃ diṭṭhadhammikasamparāyikaparamatthehi veneyyānaṃ yathārahamanusāsanato satthāraṃ sammāsambuddhaṃ mayhaṃ pitāmahena saddhiṃ gantvā yāya velāya sabbapaṭhamaṃ passiṃ, taṃ purisuttamaṃ sadevake loke aggapuggalaṃ passitvā tato dassanahetu tato dassanato pacchā ‘‘ettakaṃ kālaṃ satthāraṃ daṭṭhuṃ dhammañca sotuṃ nālattha’’nti mayhaṃ saṃvego ahu sahottappaṃ ñāṇaṃ uppajji. Uppannasaṃvego panāhaṃ evaṃ cintesinti dasseti siriṃ hatthehīti gāthāya. Tassattho – yo vibhavatthiko puriso ‘‘upaṭṭhāyiko hutvā tava santike vasissāmī’’ti saviggahaṃ siriṃ sayane upagataṃ hatthehi ca pādehi ca koṭṭento paṇāmeyya nīhareyya, so tathārūpo alakkhikapuriso etādisaṃ satthāraṃ sammāsambuddhaṃ ārādhetvā imasmiṃ navame khaṇe paṭilabhitvā virādhaye tassa ovādākaraṇena taṃ virajjheyya, ahaṃ panevaṃ na karomīti adhippāyo. Tenāha ‘‘tadāhaṃ…pe… anagāriya’’nti. Tattha chaḍḍayinti, pajahiṃ. ‘‘Chaḍḍiya’’ntipi pāṭho. Nanu ayaṃ thero dārapariggahaṃ akatvāva pabbajito, so kasmā ‘‘puttadārañca chaḍḍayi’’nti avocāti? Yathā nāma puriso anibbattaphalameva rukkhaṃ chindanto acchinne tato laddhaphalehi parihīno nāma hoti. Evaṃsampadamidaṃ daṭṭhabbaṃ.
其中所知，谓于何时。谓最初、起始。见闻且察，此尊师者，即世尊。无恐惧，安然无畏。此处意义──诸种恐惧之因，皆于觉悟之根本成熟而被消除，何处来的恐惧非因恐惧根本聂灭、无所畏惧、无恐惧乎？对于不染污、善净四重清净，所见法、分别法、究竟法，通过正当指导，如同祖父与我一同行去之时，于天赐之时首见佛陀，此诸上中人、神众所在，先见圣者，乃见之因，继而示现：「此时不宜见圣者及听法。」如此激起我内心震动，萌生慚愧与智慧。此激动使我深思：当下如何不显达？遂以赞歌言说之。此圣者者──则为知心善知之人，谓：「我既作为你侍者，将近于你住。」曾恭敬侍奉此圣者，亲临其床，合掌致敬，掩面合掌，去除妄念。斯人正是此般低调内敛之人，遵循此类圣者正觉，乃于此第九刻时获见，因决心离欲，不受其教诲即自清净，我则以不同意念作对。由是曰：「彼时我……俗人」云云。此处加：“舍弃，放下。”亦有“舍弃”之诵本。此长老出家时即未执持妻儿，何故自言「舍弃子女」？如同凡人砍断一株无果之树，树虽断但未失果实，果实尚存。此理值得观照。
Sikkhāsājīvasamāpannoti yā adhisīlasikkhā, tāya ca, yattha bhikkhū saha jīvanti, ekajīvikā sabhāgavuttino honti, tena bhagavatā paññattasikkhāpadasaṅkhātena sājīvena ca samannāgato sikkhanabhāvena samaṅgībhūto, sikkhaṃ paripūrento sājīvañca avītikkamanto hutvā tadubhayaṃ sampādentoti attho. Tena suvisuddhe pātimokkhe sīle patiṭṭhitabhāvaṃ dasseti. Indriyesu susaṃvutoti manacchaṭṭhesu indriyesu suṭṭhu saṃvuto. Rūpādivisayesu uppajjanakānaṃ abhijjhādīnaṃ pavattinivāraṇavasena satikavāṭena supihitacakkhādidvāroti attho. Evaṃ pātimokkhasaṃvaraindriyasaṃvarasīlasampattidassanena itarasīlampi atthato dassitameva hotīti thero attano catupārisuddhisīlasampadaṃ dassetvā ‘‘namassamāno sambuddha’’nti iminā buddhānussatibhāvanānuyogamāha. Vihāsiṃ aparājitoti kilesamārādīhi aparājito eva hutvā vihariṃ, yāva arahattappatti, tāva tehi anabhibhūto, aññadatthu te abhibhavanto eva vihāsinti attho.
谓修行基础衣食生活者，即依于戒行清净，居与比库一处，以单一生计过活，具足所言所成戒律，随习行之，修习兼备。依此理，清净巴提摩卡戒显现其戒体稳固。谓于六根中，能善摄心，禁绝对境生起贪欲等烦恼。以觉知如门常开护眼一样护持。此是戒护、根护、身口意清净显现故。经由此戒护、根护得已，其他世间戒也实有意义。长老显扬其四正勤戒功德，示以礼拜佛陀，借佛陀授记修行。谓无敌之处所栖息，无烦恼所屈服，直至阿拉汉彼岸，此处意指兀自清净不被他法相摄，是谓清净生活。
Tatoti tasmā, yasmā suvisuddhasīlo satthari abhippasanno kilesābhibhavanapaṭipattiyañca ṭhito, tasmā. Paṇidhīti paṇidhānaṃ. Tato vā cittābhinīhāro. Āsīti ahosi. Cetaso abhipatthitoti, mama cittena icchito. Kīdiso pana soti āha ‘‘na nisīde muhuttampi, taṇhāsalle anūhate’’ti. ‘‘Aggamaggasaṇḍāsena mama hadayato taṇhāsalle anuddhaṭe muhuttampi na nisīde, nisajjaṃ na kappeyya’’nti evaṃ me cittābhinīhāro ahosīti attho.
因此，因及理证，纯净戒体之师志诚，具足破除烦恼之修行，心志乐意坚定，谓意念聚焦于心，心所希求如此。然有语拂拒：“不可即坐此处，勿在欲渴垢地。”以戒守护、依正道而心未动，未为所迁移，不为污染，心中每日警醒。此即意志坚固之理。
Evaṃ pana cittaṃ adhiṭṭhāya bhāvanaṃ bhāvayitvā ṭhānacaṅkameheva rattiṃ vītināmento arūpasamāpattito vuṭṭhāya jhānaṅgamukhena vipassanaṃ paṭṭhapetvā arahattaṃ sacchākāsi. Tena vuttaṃ ‘‘tassa me’’tiādi. Nirūpadhīti kilesupadhiādīnaṃ abhāvena nirupadhi. Ratyāvivasāneti rattibhāgassa vigamane vibhātāya rattiyā. Sūriyuggamanaṃ patīti sūriyuggamanaṃ lakkhaṇaṃ katvā. Sabbaṃ taṇhanti kāmataṇhādibhedaṃ sabbaṃ taṇhāsotaṃ aggamaggena visosetvā sukkhāpetvā ‘‘taṇhāsalle anūhate na nisīde’’ti, paṭiññāya mocitattā. Pallaṅkena upāvisinti pallaṅkaṃ ābhujitvā nisīdinti. Sesaṃ uttānatthameva.
如此坚固心意，专注修习观行法，似夜间巡行起身无欲之境，开启修观禅门，证阿拉汉果。由此得教导：“我得此果”等。无染指的是解除烦恼烦恼之障碍。夜将尽谓夜部分消逝。日头升起标志。断除诸渴爱，谓断欲渴之流，净化心念。知既生起，恰当起坐于床榻，入座完成。此乃句之完全意义。
Mahāpanthakattheragāthāvaṇṇanā niṭṭhitā. · 玛哈般踏咖长老偈的注释完毕。
Aṭṭhakanipātavaṇṇanā niṭṭhitā. · 八集的注释完毕。