1. Buddhavaggo · 1. 佛品义注
1. Buddhavaggo一、佛陀品
Abbhantaranidānavaṇṇanā内缘起解释
§5
5.
‘‘Atha buddhāpadānāni, suṇātha suddhamānasā;
“现在听清净的教诲，保持纯洁的心念；
Tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā’’ti. –
圆满三十般波罗蜜，法王无量无边。”
Ettha athāti adhikārantarūpadassanatthe nipātapadaṃ, vibhattiyuttāyuttanipātadvayesu vibhattiyuttanipātapadaṃ. Atha vā –
此处的『atha』用以示现章节之间的转折关系，此语是由复合词与二连字构成的，表明内容的递进与说明。也有如次用法——
‘‘Adhikāre maṅgale ceva, nipphannatthevadhāraṇe;
“适当时有吉祥之事，诸紧要要义已然成就；
Anantarepagamane, atha-saddo pavattati’’.
随之而来无间断地顺次展开”。
Tathā hi –
正如以下所示——
‘‘Adhikiccaṃ adhiṭṭhānaṃ, adhiatthaṃ vibhāsati;
“多种坚定的意志以及多种目的分别被阐明；
Seṭṭhajeṭṭhakabhāvena, adhikāro vidhīyate’’ti. –
以最高最上者的本性来论，权能因此而被规定。”
Vuttattā buddhānaṃ samattiṃsapāramidhammānaṃ adhikiccato, seṭṭhajeṭṭhato adhikāraṭṭhena atha-saddena yuttamapadānānīti. Tividhabodhisattānaṃ pūjāmaṅgalasabhāvato ‘‘pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttama’’nti vacanato (khu. pā. 5.3; su. ni. 262) maṅgalaṭṭhena atha-saddena yuttamapadānānīti . Buddhādīnaṃ bhagavantānaṃ sampattikiccassa arahattamaggena nipphannato nipphannaṭṭhena atha-saddena yuttamapadānānīti . Buddhādīnaṃ arahattamaggādikusalato aññakusalānaṃ abhāvato avadhāraṇaṭṭhena nivāraṇaṭṭhena atha-saddena yuttamapadānānīti. Khuddakapāṭhasaṅgahānantaraṃ saṅgahitanti anantaraṭṭhena atha-saddena yuttamapadānānīti. Ito khuddakapāṭhato paṭṭhāyāti apagamanaṭṭhena atha-saddena yuttamapadānānīti.
此中所说者，根据佛陀智慧的究竟圆满，如法诸法之超越而言，此多种坚定意志，并以最高最上之权能和说法相协调的适当语句表达。三类觉悟圣者的敬礼及祝福本质，即“敬礼与应受敬礼者，为至胜之吉祥”，此言出自《小部果经》和《增支部尼》之文，皆以至胜之吉祥和说法相配合。佛及诸圣者的功德圆满，是由阿拉汉果位所成就，因此也以圆满的权能和调合的说法表述。佛圣者之圆满乃由阿拉汉道果之善行所成，鉴于无余的无余行故，以坚定和障碍消除为本，亦以最优说词对应。诸小部众犹如珍藏的合辑，续集之间皆遵循权能与相应说法相连。由此，乃由此小部而推及他部，居于再出门时亦依权能结合适当词句。
Buddhoti ettha bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, pabbajjāsaṅkhātena buddho, adutiyaṭṭhena buddho, taṇhāpahānaṭṭhena buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho, buddhi buddhaṃ bodhoti anatthantarametaṃ. Yathā nīlādivaṇṇayogato paṭo ‘‘nīlo paṭo, ratto paṭo’’ti vuccati, evaṃ buddhaguṇayogato buddho. Atha vā ‘‘bodhi’’vuccati catūsu maggesu ñāṇaṃ, tena ñāṇena sakaladiyaḍḍhasahassakilesārigaṇe khepetvā nibbānādhigamanato ñāṇaṃ ‘‘bodhī’’ti vuccati. Tena sampayutto samaṅgīpuggalo buddho. Teneva ñāṇena paccekabuddhopi sabbakilese khepetvā nibbānamadhigacchati. Buddhānaṃ pana catūsu asaṅkhyeyyesu kappasatasahassesu ca pāramiyo pūretvā bodhiñāṇassādhigatattā ca indriyaparopariyattañāṇamahākaruṇāsamāpattiñāṇayamakapāṭihīrañāṇasabbaññutaññāṇa- anāvaraṇaāsayānusayādiasādhāraṇañāṇānaṃ samadhigatattā ca ekāyapi dhammadesanāya asaṅkhyeyyāsattanikāye dhammāmataṃ pāyetvā nibbānassa pāpanato ca tadeva ñāṇaṃ buddhānamevādhikabhāvato tesameva sambuddhānaṃ apadānaṃ kāraṇaṃ buddhāpadānaṃ. Tañhi duvidhaṃ kusalākusalavasena. Paccekabuddhā pana na tathā kātuṃ samatthā, annādipaccayadāyakānaṃ saṅgahaṃ karontāpi –
“佛”此处所解即觉者，意谓觉者是觉悟真实之义者；觉者是开悟智慧之主体；觉者具有普遍之智慧；觉者具备周遍观察之明眼；觉者为无所不知者；觉者经常具足十方无碍智慧；觉者为已断除烦恼秽垢者；觉者为无法垢染之清净者；觉者因出家决意而成就者；觉者已超越二乘限制；觉者证得断除贪欲境界；觉者已达到唯一正道；此觉者独证无上正等正觉；觉者因智慧而除离无明，获得觉慧，故称“佛、觉者”，这里“觉慧”即觉者所证之智，非他义。正如以颜色混合称“蓝色布”，同理由多种觉者功德混合称为佛。又“觉”此语指四圣道知识，以此知识斩断诸烦恼职毒，达成涅槃之智，称为“觉”。具此智慧、身心圆满者谓觉者。依此智慧，辟支佛亦能截断诸烦恼，成就涅槃。诸佛在无数不可计算的无量劫中，圆满四无量功德及觉知，成就无上菩提与大悲戒、智慧、清净诸神通，以这些无尚觉慧教化无量众生，导入涅槃，这即为佛名之由。此觉慧有善恶二相。辟支佛因缘未足，不能如是成就，虽授受传统教法集合者亦然——
‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;
“汝所欲闻所求之教义，速速得成彼成就；
Pūrentu cittasaṅkappā, cando pannaraso yathā.
当如明朗皎洁之月，以十五种圆满意趣充盈心愿。”
‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;
『愿所欲之事、所喜之业，速即从汝所生起；』
Pūrentu cittasaṅkappā, maṇi jotiraso yathā’’ti. (dī. ni. aṭṭha. 2.95 pubbūpanissayasampattikathā; a. ni. aṭṭha. 1.1.192; dha. pa. aṭṭha. 1.sāmāvatīvatthu) –
『愿心念充满，如珠光之莹然。』（引自《长部译注》第2卷95页及《增支部译注》第1卷192页、以及《法句》注疏《萨玛瓦提经》篇）——
Imāhi dvīhiyeva gāthāhi dhammaṃ desenti. Desentāpi asaṅkhyeyyasattanikāye bodhetuṃ na sakkuṇanti, tasmā na sabbaññubuddhasadisā hutvā pāṭiekkaṃ visuṃ buddhāti paccekabuddhā. Tesaṃ apadānaṃ kāraṇaṃ paccekabuddhāpadānaṃ.
这两首偈颂以言教法，讲说佛法。然纵有无量无边的众生受教，亦难以全部被感化唤醒，故不若原始全知的佛陀那般普遍显现，而独存以分别觉知证得无为之道者，即称为唯觉圣者（别觉）。这便是唯觉圣者果位得名之由来。
Ciraṃ ṭhitāti therā. Atha vā thiratarasīlācāramaddavādiguṇehi yuttāti therā. Atha vā thiravarasīlasamādhipaññāvimuttivimuttiñāṇadassanaguṇehi yuttāti therā. Atha vā thiratarasaṅkhātapaṇītānuttarasantinibbānamadhigatāti therā, therānaṃ apadānāni therāpadānāni. Tathā tādiguṇehi yuttāti therī, therīnaṃ apadānāni therīpadānāni. Tesu buddhāpadāne pañceva apadānāni, pañceva suttantā. Tenāhu porāṇā –
『长久坐禅者』为长老之义。或谓：依诸长老具足绵密戒律、谦逸温和等德行者，称为长老。又或依长老具最高正戒、禅定、智慧解脱与证见之德者，称为长老。复或依称为长老者，皆谓其拥坚固之清净佛法、超胜安宁禅灭证得平静者，故称长老。以上诸长老所行集，称为长老传记（长老的生平功德经文记录）。同样之义谓之长老尼，长老尼集称为长老尼传记。佛陀传记则共有五种传记及五类经典语录。昔时即以此言：
‘‘Pañceva apadānāni, pañca suttāni yassa ca;
『五种传记，五种经典，俱归属于此。』
Idaṃ buddhāpadānanti, paṭhamaṃ anulomato’’ti.
『此即是佛陀传记，首为顺教之类。』
Paccekabuddhāpadānepi pañceva apadānāni, pañceva suttantā. Tenāhu porāṇā –
关于辟支佛事迹亦有五种事迹，且有五种经典。故古师云——
‘‘Pañceva apadānāni, pañca suttāni yassa ca;
‘五种事迹，五种经典，若有此者，
Idaṃ paccekabuddhāpadānanti, dutiyaṃ anulomato’’ti.
此谓辟支佛事迹，此为第二顺行。’
Therāpadānesu dasādhikapañcasatāpadānāni, vaggato ekapaññāsa vaggā. Tenāhu porāṇā –
长老事迹中共有一千零五十事迹，现分类为五十五类。故古师云——
‘‘Pañcasatadasapadānāni, ekapaññāsa vaggato;
‘共有一千零五十事迹，分为五十五类；
Idaṃ therāpadānanti, tatiyaṃ anulomato’’ti.
此谓长老事迹，为第三顺行。’
Therīapadānesu cattālīsaṃ apadānāni, vaggato caturo vaggā. Tenāhu porāṇā –
长老传记中共有四十四则事迹，分为四个部分。因此称之为古代的四十四则事迹。
‘‘Cattālīsaṃpadānāni, catuvaggāni yassa ca;
『四十四则事迹，是他人的四部分。』
Idaṃ therīpadānanti, catutthaṃ anulomato’’ti.
这是说长老传记，指第四部分的顺行文本。
Apadānanti ettha apadāna-saddo kāraṇagahaṇaapagamanapaṭipāṭiakkosanādīsu dissati. Tathā hi esa ‘‘khattiyānaṃ apadānaṃ, brāhmaṇānaṃ apadāna’’ntiādīsu kāraṇe dissati, khattiyānaṃ kāraṇaṃ brāhmaṇānaṃ kāraṇanti attho. ‘‘Upāsakānaṃ apadāna’’ntiādīsu gahaṇe dissati, saṃsuṭṭhu gahaṇanti attho. ‘‘Vāṇijānaṃ apadānaṃ, suddānaṃ apadāna’’ntiādīsu apagamane dissati, tato tato tesaṃ apagamananti attho. ‘‘Piṇḍapātiko bhikkhu sapadānacāravasena piṇḍāya caratī’’tiādīsu paṭipāṭiyā dissati, gharapaṭipāṭiyā caratīti attho. ‘‘Apagatā ime sāmaññā, apagatā ime brahmaññāti apadānetī’’tiādīsu akkosane dissati, akkosati paribhāsatīti attho. Idha pana kāraṇe dissati. Tasmā buddhānaṃ apadānāni buddhāpadāni, buddhakāraṇānīti attho. Gaṅgāvālukūpamānaṃ anekesaṃ buddhānaṃ dānapāramitādisamattiṃsapāramitā kāraṇanti daṭṭhabbaṃ. Atha adhikārādīsu yuttaapadānāni suddhamānasā suṇāthāti sambandho.
此处『事迹』一词，显现于因缘、起源、过程、行为方式等诸处。例如说『刹帝利的事迹、婆罗门的事迹』等，此中『刹帝利的因缘』『婆罗门的因缘』之意。又如『居士的事迹』等，指其居住家园之义。『商人的事迹、净人的事迹』等，显现其离开之义，分别指各者的离开。言及『托钵的比库，依事迹行为托钵』者，指依家庭行为方式行持之意。又『弃去这些沙门，弃去这些外道等事迹』，此处为斥责，谓谴责非正法者。此时为因缘义。故称为佛宝所成之事迹，意谓佛所作之因缘。譬如江河沙石等所作功德，即是多佛的布施波罗蜜等所成因缘，理当观照。再依具体章节诸事迹闻法，则能清净慧心闻受。
Tattha suddhamānasāti arahattamaggañāṇena diyaḍḍhakilesasahassaṃ khepetvā ṭhitattā suddhamānasā parisuddhacittā suddhahadayā pañcasatā khīṇāsavā imasmiṃ dhammasabhāye sannisinnā suṇātha, ohitasotā manasi karothāti attho.
此处清净慧心者，指借阿拉汉道之智慧，已断除一千二百五十重烦恼者，定已具足清净心、清净慧宿命之意，故说『身处此法会，闻者当令心意正确净洁。』
Ettha pana ‘‘apadānānī’’ti avatvā paccekabuddhāpadānatherāpadānatherīapadānesu vijjamānesupi ‘‘atha buddhāpadānānī’’ti vacanaṃ khandhayamakaāyatanadhātusaccasaṅkhāraanusayayamakesu vijjamānesupi padhānavasena ādivasena ca ‘‘mūlayamaka’’nti vacanaṃ viya, terasasaṅghādisesadveaniyatatiṃsanissaggiyesu vijjamānesupi padhānavasena ādivasena ca ‘‘pārājikakaṇḍo’’ti vacanaṃ viya ca idhāpi padhānavasena ādivasena ca vuttanti daṭṭhabbaṃ.
在此『事迹』语中，若观初学传记、须贤佛、阿拉汉传、长老传、长老尼传中使用，则称之。又在如『佛所作事迹』之语，应用于蕴、处、界、实、行、理、果等诸处，犹如三分律中关于长老戒犯一巴拉基、二不定、三尼萨耆亚巴吉帝亚等条例，如此依章节诉说。此处依章节初行说法，亦复如是，应观之。
‘‘Sammāsambuddhāpadānānī’’ti vattabbe ‘‘vaṇṇāgamo…pe… pañcavidhaṃ nirutta’’nti niruttinayena vā ‘‘tesu vuddhilopāgamavikāraviparītādesā cā’’ti suttena vā tatiyatthavācakassa sammātinipātapadassa, sayaṃsaddatthavācakassa sa-ntiupasaggapadassa ca lopaṃ katvā kitantavācībuddhasaddameva gahetvā gāthābandhasukhatthaṃ ‘‘buddhāpadānānī’’ti vuttaṃ. Tasmā sammāsambuddhāpadānānīti attho.
“正自觉者所说之偈文”这一说法，约定为“品类汇集……五种说法”等说法体，或者依据经文中‘在这些中增减变化并颠倒的说法’之意，及第三义韵语中适当的附加词尾，删去某些无意义的字词，仅取觉者真实语音的偈文段落，作韵文集结，以达到偈文连结之美意，因此称为“佛陀所说之偈文”。故此，“正自觉者所说之偈文”的意义由此产生。
Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya · 如是，于净人喜乐之譬喻注疏中
Abbhantaranidānavaṇṇanā niṭṭhitā. · 内缘起解释已竟。
1. Buddhaapadānavaṇṇanā一、佛陀譬喻解释
Idāni abbhantaranidānānantaraṃ apadānaṭṭhakathaṃ kathetukāmo –
现在欲分列说出内在因果关系之后，阿陀那注释经。
‘‘Sapadānaṃ apadānaṃ, vicitranayadesanaṃ;
“一偈偈文，乃是多种说法的奇妙教诲；
Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo;
诸比库们曾将其集结在小部经中；
Tassa dāni anuppatto, atthasaṃvaṇṇanākkamo’’ti.
然而如今尚未得成完备的义理阐释整理。”
Tattha yaṃ apadānaṃ tāva ‘‘sakalaṃ buddhavacanaṃ ekavimuttirasa’’nti vuttattā ekarase saṅgahaṃ gacchati, dhammavinayavasena dvidhāsaṅgahe dhamme saṅgahaṃ gacchati, paṭhamamajjhimapacchimabuddhavacanesu majjhimabuddhavacane saṅgahaṃ gacchati, vinayābhidhammasuttantapiṭakesu suttantapiṭake saṅgahaṃ gacchati, dīghanikāyamajjhimasaṃyuttaaṅguttarakhuddakanikāyesu pañcasu khuddakanikāye saṅgahaṃ gacchati, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu sāsanaṅgesu gāthāya saṅgahitaṃ.
其中所谓偈文，即谓“一切佛陀所说之语，乃为解脱之趣”。依此说法，偈文汇集成一部集成，分为二种以法律教学条理纳入，先后收录佛陀所说的前中后教法，汇集于佛陀所说中部经论；又集纳于律藏、阿毗达摩、经藏三藏；并在长部、中部、相应部、增支部、小部等部经中分类，集结为五部小部，经、歌、解说、偈语、怛越多、因缘、异法等新九种教法分类，用偈句和歌辞汇集完整。
‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;
『佛陀所化』者，当取其二，谓比库俱二千人；
Caturāsītisahassāni, yeme dhammā pavattino’’ti. –
八万四千，谓是法所现行者；
Evaṃ vuttacaturāsītisahassadhammakkhandhesu katipayadhammakkhandhasaṅgahitaṃ hotīti.
如是所说，于八万四千法蕴中，有若干法蕴汇集者。
Idāni taṃ apadānaṃ dassento ‘‘tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā’’ti āha. Tattha dasapāramitāva pacchimamajjhimukkaṭṭhavasena dasapāramīdasaupapāramīdasaparamatthapāramīnaṃ vasena samattiṃsapāramī. Tāhi saṃsuṭṭhu puṇṇā sampuṇṇā samannāgatā samaṅgībhūtā ajjhāpannā saṃyuttāti tiṃsapāramisampuṇṇā. Sakalalokattayavāsine sattanikāye mettākaruṇāmuditāupekkhāsaṅkhātāhi catūhi brahmavihārasamāpattīhi vā phalasamāpattivihārena vā ekacittabhāvena attano ca kāye rañjenti allīyāpentīti rājāno, dhammena rājāno dhammarājā, itthambhūtā buddhā. Dasasataṃ sahassaṃ dasasahassaṃ satasahassaṃ dasasatasahassaṃ koṭi pakoṭi koṭippakoṭi nahutaṃ ninnahutaṃ akkhobhiṇi bindu abbudaṃ nirabbudaṃ ahahaṃ ababaṃ aṭaṭaṃ sogandhikaṃ uppalaṃ kumudaṃ puṇḍarikaṃ padumaṃ kathānaṃ mahākathānaṃ asaṅkhyeyyānaṃ vasena asaṅkhiyā saṅkhārahitā dhammarājāno atītā vigatā niruddhā abbhatthaṃ gatāti adhippāyo.
如今当说此伽陀：『三十度多布满波罗蜜，法王无量无边』。其中如十波罗蜜如西中顶峰者，即十波罗蜜中上上最胜波罗蜜为其所满布。此等波罗蜜，完备圆满，同等相应，表现显现，契合融合，如实联合：故称三十波罗蜜周满。诸天住世间众生聚落，以慈悲喜舍四梵行或果成就，或得心成一意，令其身心得净，有其偏好者，以此称王者，为法王，自身具足如来道理，佛之所成就。乃至十万、千万、百万、千万、亿、亿亿、亿亿亿、无数、不可数、无边、无边际、无法尽、无穷尽、无上、无等、无胜、无等胜，法王以无数波罗蜜周满，已往已过，圆满无碍，安住无碍，堪任法王尊所行之事者，是为诸法之主。
§6
6. Tesu atītabuddhesu katādhikārañca attanā bodhisattabhūtena cakkavattiraññā hutvā katasambhārañca ānandattherena puṭṭho bhagavā ‘‘sambodhiṃ buddhaseṭṭhāna’’ntiādimāha. Bho ānanda, mama apadānaṃ suṇohīti adhippāyo. Ānanda, ahaṃ pubbe bodhisambhārapūraṇakāle cakkavattirājā hutvā seṭṭhānaṃ pasaṭṭhānaṃ paṭividdhacatusaccānaṃ buddhānaṃ sambodhiṃ catusaccamaggañāṇaṃ sabbaññutaññāṇaṃ vā sirasā abhivādayeti sambandho . Sasaṅghe sāvakasaṅghasahite lokanāyake lokajeṭṭhe buddhe dasahi aṅgulīhi ubhohi hatthapuṭehi namassitvā vanditvā sirasā sīsena abhivādaye ādarena thomanaṃ katvā paṇāmaṃ karomīti attho.
六、于此往昔诸佛中，亲自得果菩萨位，成为转轮圣王，成就功德。于是问安难陀长老，世尊答曰：「是以我往昔菩萨行集成时，作为转轮圣王，礼拜诸佛智慧顶礼尊敬，为其所证四谛真理成就之生佛。与比库僧众俱集，众祖师塔领袖菩提众生，双手合十，顶礼佛首，尊敬敬拜行礼，表以敬意，此为意。」
§7
7.Yāvatā buddhakhettesūti dasasahassacakkavāḷesu buddhakhettesu, ākāsaṭṭhā ākāsagatā, bhūmaṭṭhā bhūmitalagatā, veḷuriyādayo satta ratanā asaṅkhiyā saṅkhārahitā, yāvatā yattakā, vijjanti. Tāni sabbāni manasā cittena samāhare, saṃ suṭṭhu cittena adhiṭṭhahitvā āharissāmīti attho, mama pāsādassa sāmantā rāsiṃ karomīti attho.
七、凡谓佛域中，十万转轮圣王所护持佛国范围，乃空间域中，有空中天界，亦有地上天界，弹师天等七宝总集，无数无量，非量度，悉为清净无为。余者若干如斯，悉皆意念集聚，清净持守，集成一处，意趣为吾王宫阙建立。」
§8
8.Tattha rūpiyabhūmiyanti tasmiṃ anekabhūmimhi pāsāde rūpiyamayaṃ rajatamayaṃ bhūmiṃ nimmitanti attho. Ahaṃ ratanamayaṃ sattahi ratanehi nimmitaṃ anekasatabhūmikaṃ pāsādaṃ ubbiddhaṃ uggataṃ nabhamuggataṃ ākāse jotamānaṃ māpayinti attho.
关于其中由色所构成的地，在那多种层次的台阁中，有由银制成的地，这是其含义。我见有以七种宝物所造，有百余层的楼阁，巍然耸起，高悬于天，悬浮于空中，光明照耀，这是其义。
§9
9. Tameva pāsādaṃ vaṇṇento ‘‘vicittathambha’’ntyādimāha. Vicittehi anekehi masāragallādivaṇṇehi thambhehi ussāpitaṃ sukataṃ suṭṭhu kataṃ lakkhaṇayuttaṃ ārohapariṇāhavasena suṭṭhu vibhattaṃ anekakoṭisatagghanatoraṇanimmitattā mahārahaṃ. Punapi kiṃ visiṭṭhaṃ? Kanakamayasaṅghāṭaṃ suvaṇṇehi katatulāsaṅghāṭavalayehi yuttaṃ, tattha ussāpitakontehi ca chattehi ca maṇḍitaṃ sobhitaṃ pāsādanti sambandho.
正对该楼阁进行描述时说为“色彩华柱”等。由许多色彩众多的柱子组成，如同多种蜂巢等，多而细致，精巧制成，完备工巧，形态各异，精妙变化，层层叠叠，光彩照人。以大量金色宝石镶嵌成极为豪华雄伟的建筑。再有何等卓越？为金制华饰冠以黄金镶边，有光彩耀眼的装饰伞盖加持，这就是其关系。
§10
10. Punapi pāsādasseva sobhaṃ vaṇṇento ‘‘paṭhamā veḷuriyā bhūmī’’tyādimāha. Tassa anekasatabhūmipāsādassa subhā iṭṭhā kantā manāpā abbhasamā valāhakapaṭalasadisā vimalā nimmalā veḷuriyamaṇimayā nīlavaṇṇā paṭhamā bhūmi ahosīti attho. Jalajanaḷinapadumehi ākiṇṇā samaṅgībhūtā varāya uttamāya kañcanabhūmiyā suvaṇṇabhūmiyāva sobhatīti attho.
再次为楼阁的华美而称赞，称其为“第一层琉璃地”等。这意指有百层楼阁所成之地，美丽迷人，悦目舒适，宛如皓月照亮无云晴空，纯净无瑕，犹如琉璃宝石，青蓝色泽，构成首层地面。别处有水生莲花环绕浸润，彼处土地繁茂兴盛，有如黄金宝地，华丽辉煌，这是其义。
§11
11. Tasseva pāsādassa kāci bhūmi pavāḷaṃsā pavāḷakoṭṭhāsā pavāḷavaṇṇā, kāci bhūmi lohitakā lohitavaṇṇā, kāci bhūmi subhā manoharā indagopakavaṇṇābhā rasmiyo niccharamānā, kāci bhūmi dasa disā obhāsatīti attho.
在该楼阁中，有些地方铺以珊瑚和珊瑚堆砌成的楼层，有些地方颜色呈红色，有些地方美丽动人，显现印度色宝石光辉，有些地方辉映十方，这是其含义。
§12
12. Tasmiṃyeva pāsāde niyyūhā niggatapamukhasālā ca suvibhattā suṭṭhu vibhattā koṭṭhāsato visuṃ visuṃ katā sīhapañjarā sīhadvārā ca. Caturo vedikāti catūhi vedikāvalayehi jālakavāṭehi ca manoramā manaallīyanakā gandhāveḷā gandhadāmā ca olambantīti attho.
在同一楼阁中，屋顶盖有许多厅堂屋舍，结构完备，布局合理，楼层分明。门窗坚固且排列整齐，有狮子笼和狮子门。四周有栏杆，围绕以精美的栅栏门廊，装饰以芳香的藤蔓，挂满芬芳花香，这是其含义。
§13
13. Tasmiṃyeva pāsāde sattaratanabhūsitā sattaratanehi sobhitā kūṭāgārā. Kiṃ bhūtā? Nīlā nīlavaṇṇā, pītā pītavaṇṇā suvaṇṇavaṇṇā, lohitakā lohitakavaṇṇā rattavaṇṇā, odātā odātavaṇṇā setavaṇṇā, suddhakāḷakā amissakāḷavaṇṇā, kūṭāgāravarūpetā kūṭāgāravarehi kaṇṇikakūṭāgāravarehi upeto samannāgato so pāsādoti attho.
在该楼阁中装饰有七宝作地，饰以七种宝石的优美亭阁楼舍。其色有蓝色惹人喜爱，有黄色金色、红色、紫红、白色、纯黑等多种色彩。其楼阁形态完备，围绕楼阁装饰以宝石，有珠宝镶镯，配备精致楼阁装饰，这是其含义。
§14
14. Tasmiṃyeva pāsāde olokamayā uddhammukhā padumā supupphitā padumā sobhanti, sīhabyagghādīhi vāḷamigagaṇehi ca haṃsakoñcamayūrādipakkhisamūhehi ca sobhito so pāsādoti attho. Atiucco hutvā nabhamuggatattā nakkhattatārakāhi ākiṇṇo candasūrehi candasūriyarūpehi ca maṇḍito so pāsādoti attho.
在那座殿堂中，向上开放的莲花盛开、花朵美丽鲜艳。那里装饰着狮子、野猪和各种野兽群，以及天鹅、孔雀等飞禽成群，使此殿辉煌壮丽。这就是“殿堂”之义。殿堂极为高耸，直入云霄，被星辰包围。月亮和太阳以各自的形象映照其上，这也是“殿堂”之义。
§15
15. So eva cakkavattissa pāsādo hemajālena suvaṇṇajālena sañchannā, soṇṇakiṅkaṇikāyuto suvaṇṇakiṅkaṇikajālehi yuto samannāgatoti attho. Manoramā manallīyanakā soṇṇamālā suvaṇṇapupphapantiyo vātavegena vātappahārena kūjanti saddaṃ karontīti attho.
那就是转轮圣王的殿堂，用金网和纯金丝线织成，覆盖其上。殿堂装饰着成堆的金铃铛，并用黄金铃网缀饰。金铃珠串缓缓摇曳，花朵散落，受风吹动，发出悦耳声音。这就是“殿堂”的意义。
§16
16.Mañjeṭṭhakaṃ mañjiṭṭhavaṇṇaṃ, lohitakaṃ lohitavaṇṇaṃ, pītakaṃ pītavaṇṇaṃ, haripiñjaraṃ jambonadasuvaṇṇavaṇṇaṃ pañjaravaṇṇañca dhajaṃ nānāraṅgehi anekehi vaṇṇehi, sampītaṃ rañjitaṃ dhajaṃ, ussitaṃ tasmiṃ pāsāde ussāpitaṃ. Dhajamālinīti liṅgavipallāsavasena vuttaṃ, dhajamālāyutto so pāsādoti attho.
殿堂装饰着鲜艳的纱锦：绯红的、鲜红的、黄色的，还有仿佛金色的番石榴色纱锦。各种色彩斑斓的旗帜在殿堂中随风飘扬。旗帜多彩斑斓，浸染着丰富色相，飘扬于殿堂上。“旗帜花环”一词，是比喻栏杆装饰成花环状，意指此殿装饰以如此华美的旗帜花环。
§17
17. Tasmiṃ pāsāde attharaṇādayo vaṇṇento ‘‘na naṃ bahū’’tyādimāha. Tattha naṃ pāsādaṃ bahūhi avijjamānaṃ nāma natthīti attho, nānāsayanavicittā anekehi attharaṇehi vicittā sobhitā mañcapīṭhādisayanā anekasatā anekasatasaṅkhyā, kiṃ bhūtā? Phalikā phalikamaṇimayā phalikāhi katā, rajatāmayā rajatehi katā, maṇimayā nīlamaṇīhi katā, lohitaṅgā rattajātimaṇīhi katā, masāragallamayā kabaravaṇṇamaṇīhi katā, saṇhakāsikasanthatā saṇhehi sukhumehi kāsikavatthehi atthatā.
在这殿中，各种织物装饰品铺展，其美令人赞叹：“不，不是许多”，意思是说殿中虽然装饰物多样，但名为殿的部分不是无数。制作床榻的各种布料色彩缤纷，经过多重染色处理。床具由蓝宝石、银、宝石、红宝石、孔雀毛、细绢等细腻材质制成，均匀整齐，如雕刻般精细。
§18
18.Pāvurāti pāvuraṇā. Kīdisā? Kambalā lomasuttehi katā, dukūlā dukūlapaṭehi katā, cīnā cīnapaṭehi katā, pattuṇṇā pattuṇṇadese jātapaṭehi katā, paṇḍu paṇḍuvaṇṇā, vicittattharaṇaṃ anekehi attharaṇehi pāvuraṇehi ca vicittaṃ, sabbaṃ sayanaṃ, manasā cittena, ahaṃ paññapesinti attho.
“织物”指各种布料，具有何种特点呢？例如用细毛织成的，有用桑叶编织的，有用棉布织成的，有用棕榈树叶编织的，颜色淡雅。各种装饰物色彩丰富，用许多织物编织而成，布满全部床榻。这就是以心念形成的布料，意谓心意制作的装饰和布置。
§19
19. Tadeva pāsādaṃ vaṇṇento ‘‘tāsu tāsveva bhūmīsū’’tiādimāha. Tattha ratanakūṭalaṅkatanti ratanamayakūṭehi ratanakaṇṇikāhi alaṅkataṃ sobhitanti attho. Maṇiverocanā ukkāti verocanamaṇīhi rattamaṇīhi katā, ukkā daṇḍapadīpā. Dhārayantā sutiṭṭhareti ākāse suṭṭhu dhārayantā gaṇhantā anekasatajanā suṭṭhu tiṭṭhantīti attho.
关于这殿堂说：“其中地面如实见于其上”。这里指地面饰以宝石镶嵌而成的华丽铺面。用各色宝石制作的装饰堆砌，如宝石光环，十分壮丽。宝石辉光闪耀，形如明珠星辰，形成光辉明亮的柱子和燃灯。众多人立于空中，稳固如山，安然无恙，生动表现了这殿堂的庄严华美。
§20
20. Puna tadeva pāsādaṃ vaṇṇento ‘‘sobhanti esikāthambhā’’tiādimāha. Tattha esikāthambhā nāma nagaradvāre sobhanatthāya nikhātā thambhā, subhā iṭṭhā, kañcanatoraṇā suvaṇṇamayā, jambonadā jambonadasuvaṇṇamayā ca, sāramayā khadirarukkhasāramayā ca rajatamayā ca toraṇā sobhanti, esikā ca toraṇā ca taṃ pāsādaṃ sobhayantīti attho.
复次，对那楼阁加以赞美，说：“塔柱华丽光明。”其中“塔柱”是指城门处为美观而建的柱子，坚固挺拔，形状优美，镀以金色的门楣，镶嵌着黄檀木和黄檀木制成的金箔装饰门楣，饰以银色门楣。这些门楣柱子华美光辉，塔柱门楣共同装饰了该楼阁。
§21
21. Tasmiṃ pāsāde suvibhattā anekā sandhī kavāṭehi ca aggaḷehi ca cittitā sobhitā sandhiparikkhepā sobhayantīti attho, ubhatoti tassa pāsādassa ubhosu passesu, puṇṇaghaṭā anekehi padumehi anekehi ca uppalehi, saṃyutā puṇṇā taṃ pāsādaṃ sobhayantīti attho.
楼阁内装饰精细完善，有许多连接处，门扇和栅栏装饰华美，连接处饰以华丽的护栏。其义指这楼阁的双侧墙壁，装饰以众多盛开的莲花和水生植物的鲜花，装饰华丽美观。
§22-23
22-23. Evaṃ pāsādassa sobhaṃ vaṇṇetvā ratanamayaṃ pāsādañca sakkārasammānañca pakāsento ‘‘atīte sabbabuddhe cā’’tiādimāha. Tattha atīteti atikkante vigate kāle jāte bhūte, sasaṅghe sāvakasamūhasahite, sabbe lokanāyake buddhe sabhāvena pakativaṇṇena rūpena saṇṭhānena ca, sasāvake sāvakasahite, buddhe nimminitvā yena dvārena pāsādo pavisitabbo hoti , tena dvārena pavisitvā sasāvakā sabbe buddhā sabbasoṇṇamaye sakalasuvaṇṇamaye, pīṭhe nisinnā ariyamaṇḍalā ariyasamūhā ahesunti attho.
如此描写楼阁的华美后，又称述宝石筑成的楼阁，以及对其尊敬和敬仰，说：“过去一切佛皆用此物。”其中“过去”指逾越离弃之时，佛陀所生之世，偕同僧众，诸弟子集聚，诸世尊利害首领佛如来，依其形貌、赞誉、秩序庄严装饰。有弟子及随从，佛所托门而入楼阁，诸弟子诸佛尽满金光耀，坐于座位上，圣贤之众悉集其地。
§24-25
24-25.Etarahi vattamāne kāle anuttarā uttaravirahitā ye ca buddhāatthi saṃvijjanti, te ca paccekabuddhe anekasate sayambhū sayameva bhūte aññācariyarahite, aparājite khandhakilesābhisaṅkhāramaccudevaputtamārehi aparājite, jayamāpanne santappesinti attho. Bhavanaṃ mayhaṃ pāsādaṃ atītakāle ca vattamānakāle ca, sabbe buddhā samāruhuṃ saṃ suṭṭhu āruhiṃsūti attho.
二十四至二十五偈赞言：如今世间出现无上无匹之佛者，虽单独觉者有百数，皆为本自觉悟、无他师属、无可击败、已断烦恼、灭除堪呾魔、安住胜境而欢喜。此楼阁乃我过去与现在所居之所，诸佛均已登临，善逝智慧普照护持。
§26
26.Ye dibbā divi bhavā dibbā devaloke jātā, ye ca bahū kapparukkhā atthi. Ye ca mānusā manusse jātā ye ca bahū kapparukkhā atthi, tato sabbaṃ dussaṃ samāhantvā saṃ suṭṭhu āharitvā tecīvarāni kāretvā te paccekabuddhe ticīvarehi acchādemīti sambandho.
生在天界的天众，以及有许多劫树的众生，无论生于人间亦如是存在。这些众生调整一切不善，善加收摄，调伏自身，整齐慎重着饰，住持着三衣，遮盖遮护于独觉圣者身——此即有关此事之义。
§27
27. Evaṃ ticīvarehi acchādetvā pārupāpetvā tesaṃ nisinnānaṃ paccekabuddhānaṃ sampannaṃ madhuraṃ khajjaṃ khāditabbaṃ pūvādi kiñci, madhuraṃ bhojjaṃ bhuñjitabbaṃ āhārañca, madhuraṃ sāyanīyaṃ lehanīyañca, sampannaṃ madhuraṃ pivitabbaṃ aṭṭhapānañca, bhojanaṃ bhuñjitabbaṃ āhārañca, subhe sundare maṇimaye selamaye patte saṃ suṭṭhu pūretvā adāsiṃ paṭiggahāpesinti attho.
以三衣遮盖并穿戴整齐独觉圣者安坐时，献上精美甘甜的食物，如糕点、蜜饮，各类主食及佳肴，晨间及傍晚皆赐予甘甜饮料。装饰精美绚丽的宝石盘中盛满食物奉献，并以双手接受，此为贡养礼敬之义。
§28
28.Sabbe te ariyamaṇḍalā sabbe te ariyasamūhā, dibbacakkhu samā hutvā maṭṭhāti dibbacakkhusamaṅgino hutvā maṭṭhā kilesehi rahitattā siliṭṭhā sobhamānā cīvarasaṃyutā ticīvarehi samaṅgībhūtā madhurasakkharāhi ca telena ca madhuphāṇitehi ca paramannena uttamena annena ca mayā tappitā appitā paripūritā ahesunti attho.
在所有圣者的团体中，在所有圣者的集合中，具有天眼智慧者，具备天眼般的观察力，脱离烦恼，洁净庄严，身披谷相圆满的法衣，配以三衣，恰如甘美的蔗汁与蜂蜜油并极妙饮食，由我亲自熬制，既未过度烹煮，亦未生冷，而是充盈完善，具备以上妙义。
§29
29. Te evaṃ santappitā ariyamaṇḍalā ratanagabbhaṃ sattahi ratanehi nimmitagabbhaṃ gehaṃ, pavisitvā guhāsayā guhāyaṃ sayamānā, kesarīva kesarasīhā iva, mahārahamhi sayane anagghe mañce, sīhaseyyamakappayuṃ yathā sīho migarājā dakkhiṇapassena sayanto pāde pādaṃ accādhāya dakkhiṇahatthaṃ sīsūpadhānaṃ katvā vāmahatthaṃ ujukaṃ ṭhapetvā vāladhiṃ antarasatthiyaṃ katvā niccalo sayati, evaṃ seyyaṃ kappayuṃ kariṃsūti attho.
这些如是受到安慰的圣者群体，进入宝珠胎藏之地，住于洞窟密室中，端坐于卧榻上，犹如朱砂之狮子，与胡姬狮子一般，在宽阔庄严无垢的卧处，安然无忧地卧于狮子席上。狮子王向右侧卧，双足交错，右手支颊，头部为枕，左手伸直置于身侧，保持静止安眠，端庄而安逸，此即卧榻姿态之义。
§30
30. Te evaṃ sīhaseyyaṃ kappetvā sampajānā satisampajaññasampannā. Samuṭṭhāya saṃ suṭṭhu uṭṭhahitvā sayane pallaṅkamābhujuṃ ūrubaddhāsanaṃ kariṃsūti attho.
正如狮子之卧榻般端正安置，自觉明智，具足正念正知，起身时端正优雅，正确地起身，萧条地离开卧处，端坐于床榻，腰背挺直，表现庄重安稳之态，此即卧榻之道。
§31
31.Gocaraṃsabbabuddhānanti sabbesaṃ atītānāgatānaṃ buddhānaṃ gocaraṃ ārammaṇabhūtaṃ jhānaratisamappitā jhānaratiyā saṃ suṭṭhu appitā samaṅgībhūtā ahesunti attho, aññe dhammāni desentīti tesu paccekabuddhesu aññe ekacce dhamme desenti, aññe ekacce iddhiyā paṭhamādijjhānakīḷāya kīḷanti ramanti.
所谓诸佛所往之处，乃是过去未来诸佛所涉足、所依止之境界，充满禅悦，具足禅悦者，禅悦相伴，安心融洽之义。除此之外，别有法义，即某些独觉佛在其中说法，有的在某些意境中说法，有的依靠神通嬉戏以禅悦为先导，有所戏娱。
§32
32.Aññe ekacce abhiññā pañca abhiññāyo vasibhāvitā vasīkariṃsu, pañcasu abhiññāsu āvajjanasamāpajjanavuṭṭhānaadhiṭṭhānapaccavekkhaṇasaṅkhātāhi pañcavasitāhi vasībhāvaṃ itā gatā pattā abhiññāyo , appenti samāpajjanti. Aññe ekacce anekasahassiyo vikubbanāni ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotīti evamādīni iddhivikubbanāni vikubbanti karontīti attho.
部分独觉佛，则修集五种神通，于五神通中以击鼓招呼、取得、起立、驻立与观照为观法，检点五法的熟练、成长、圆满、成就神通，得以实现，随后变现双身。还有部分独觉佛，有数以万计的神通状态，彼此虽分别，但同时多样并存，或多样状态生起而最终合一，诸如此类神通变化，称为神通变化者之义。
§33
33.Buddhāpi buddheti evaṃ sannipatitesu paccekabuddhesu sabbaññutaññāṇassa visayaṃ ārammaṇabhūtaṃ pañhaṃ buddhā buddhe pucchantīti attho. Te buddhā atthagambhīratāya gambhīraṃ nipuṇaṃ sukhumaṃ, ṭhānaṃ kāraṇaṃ, paññāya vinibujjhare visesena niravasesato bujjhanti.
佛陀即佛者，也是如此会集诸佛的独觉佛，会于全面智慧的领域中依止智慧之所发，众佛对佛提出疑问之说。彼等诸佛具深广圆熟的功德，精细入微，智慧充分透彻，透视诸法之所住、本源与因缘，故诸佛皆深切了知。
§34
34. Tadā mama pāsāde sannipatitā sāvakāpi buddhe pañhaṃ pucchanti, buddhā sāvake sisse pañhaṃ pucchanti, te buddhā ca sāvakā ca aññamaññaṃ pañhaṃ pucchitvā aññamaññaṃ byākaronti vissajjenti.
34. 当时，在我的宫殿中聚集的比库们，也向世尊提出问题；有时世尊向比库们提出问题，他们彼此间互相提出疑问并回答，彼此阐明，最终达成解脱。
§35
35. Puna te sabbe ekato dassento ‘‘buddhā paccekabuddhā cā’’tiādimāha. Tattha buddhā sammāsambuddhā, paccekabuddhā ca sāvakā ca sissā paricārakā nissitakā ete sabbe, sakāya sakāya ratiyā ramamānā sallīnā mama pāsāde abhiramantīti attho.
35. 又当他们一同观看时，说：「世尊、缘觉诸佛等。」此中，世尊为正自觉者，缘觉比库及弟子们皆为世尊的门徒、侍从和依止者。诸人各自以亲近和欢喜，恭敬地围绕于我的宫殿，怡然自得，这便是其意。
§36
36. Evaṃ tasmiṃ vejayantapāsāde paccekabuddhānaṃ ācārasampattiṃ dassetvā idāni attano ānubhāvaṃ dassento so tilokavijayo cakkavattirājā ‘‘chattā tiṭṭhantu ratanā’’tiādimāha. Tattha ratanā sattaratanamayā, chattā kañcanāveḷapantikā suvaṇṇajālehi olambitā tiṭṭhantu. Muttājālaparikkhittā muttājālehi parivāritā, sabbe chattā mama matthake muddhani, dhārentūti cintitamatteyeva chattā pātubhūtā hontīti attho.
36. 如此，在这威加扬塔宫中显示缘觉诸佛的行持之后，如今显示自己的功德，这位名为世间胜利者、转轮圣王的人说：「愿这宝盖永远矗立。」此宝盖即由七宝组成，宝盖以金色丝绸织成，镶嵌华丽金网，周围环绕着珍珠网，全都高举于我的头部顶部。念此意，即认为宝盖已经显现。
§37
37.Soṇṇatārakacittitā suvaṇṇatārakāhi daddallamānā celavitānā bhavantu nibbattantu . Vicittā anekavaṇṇā, malyavitatā pupphapatthaṭā, sabbe anekavitānā, matthake nisīdanaṭṭhānassa uparibhāge dhārentūti attho.
37. 与金星相似的心灵，配以金色星辰般的装饰，辉煌灿烂，耀眼夺目，光彩照人。其形态多姿多彩，像花草挂满了链饰，色彩斑斓，繁复绚丽，所有装饰均领布于我的头顶座位之上，这是它的含义。
§38-40
38-40.Malyadāmehi anekasugandhapupphadāmehi vitatā parikiṇṇā, gandhadāmehi candanakuṅkumatagarādisugandhadāmehi, sobhitā pokkharaṇīti sambandho . Dussadāmehi pattuṇṇacīnādianagghadussadāmehi, parikiṇṇā sattaratanadāmehi bhūsitā alaṅkatā pokkharaṇī, pupphābhikiṇṇā campakasaḷalasogandhikādisugandhapupphehi abhikiṇṇā suṭṭhu vicittā sobhitā. Punarapi kiṃ bhūtā pokkharaṇī? Surabhigandhasugandhehi bhūsitā vāsitā. Samantato gandhapañcaṅgulalaṅkatā pañcahi aṅgulehi limpitagandhehi alaṅkatā, hemacchadanachāditā suvaṇṇachadanehi suvaṇṇavitānehi chāditā, pāsādassa cātuddisā pokkharaṇiyo padumehi ca uppalehi ca suṭṭhu santhatā patthaṭā suvaṇṇarūpe suvaṇṇavaṇṇā, khāyantu, padmareṇurajuggatā padumareṇūhi dhūlīhi ca ākiṇṇā pokkharaṇiyo sobhantūti attho.
38-40. 由许多香花串成花环，环绕周身，散发檀香、水牛脂香等美妙香气，装饰华丽，散发芬芳。以粗糙布料制成的衣襟，边缘装饰七宝，遍布全身。饰以花朵、樟木香、乳香等各种芬芳花香，组合成插花，色彩丰富美观。再者，这是什么装饰？披挂着胜利者的芬芳香气，香气萦绕环绕，装饰着五指长环，五指间散发香气，披着黄金织成的装饰物，盖着金色织物和绣锦，布满黄金纹样，四面分别覆盖宝殿，装饰着莲花与菖蒲等花朵，色彩鲜明、金色光华，映照辉煌。宝座被花粉与菖蒲花叶覆盖，光彩照人。这便是其意。
§41
41. Mama vejayantapāsādassa samantato pādapā campakādayo rukkhā sabbe pupphantu ete puppharukkhā. Sayameva pupphā muñcitvā vigaḷitvā gantvā bhavanaṃ okiruṃ, okiṇṇā pāsādassa upari karontūti attho.
41. 我的威加扬塔宫四周，菖蒲等树木林立，全部开满花朵，这些即是花树。傍晚时分，花瓣散落凋零之后，随风飘落，飘落于宫殿之上，这便是其意。
§42
42.Tattha tasmiṃ mama vejayantapāsāde sikhino mayūrā naccantū, dibbahaṃsā devatāhaṃsā, pakūjare saddaṃ karontu, karavīkā ca madhurasaddā kokilā gāyantu gītavākyaṃ karontu, apare anuttā ca dijasaṅghā pakkhino samūhā pāsādassa samantato madhuraravaṃ ravantūti attho.
在那地方，我所居住的华丽宫殿中，长枪兵士间有孔雀跳舞，天鹅天人们奏乐鸣唱，鹤群发出声音，歌声甜美的侍者，如杜鹃般歌唱，演唱歌曲内容，其他美妙而无比的天鸟结群环绕宫殿四周，发出悦耳的响声。此义。
§43
43.Pāsādassa samantako sabbā ātatavitatādayo bheriyo vajjantu haññantu, sabbā tā anekatantiyo vīṇā rasantu saddaṃ karontu, sabbā anekappakārā saṅgītiyo pāsādassa samantato vattantu pavattantu gāyantūti attho.
宫殿四周皆有各种猛兽狮虎咆哮撕杀，众多多弦乐琴奏响发声，各种类型的歌唱合奏团环绕宫殿周围旋转吟唱，此义。
§44-5
44-5.Yāvatā yattake ṭhāne buddhakhettamhi dasasahassicakkavāḷe tato pare cakkavāḷe, jotisampannā pabhāsampannā acchinnā mahantā samantato ratanāmayā sattahi ratanehi katā khacitā soṇṇapallaṅkā suvaṇṇapallaṅkā tiṭṭhantu, pāsādassa samantato dīparukkhā padīpadhāraṇā telarukkhā jalantu, padīpehi pajjalantu, dasasahassiparamparā dasasahassīnaṃ paramparā dasasahassiyo ekapajjotā ekapadīpā viya bhavantu ujjotantūti attho.
在佛陀法域中，至十万辐轮处及更远十万辐轮范围，光明莹洁，无间断，广大无边，七宝制成的宝座上，镀有黄金和金箔高座端坐，宫殿四周树木高耸燃灯，滴油树长流水，灯火辉煌。十万佛光传承如同十万灯火合一般璀璨闪耀，此义。
§46
46. Naccagītesu chekā gaṇikā naccitthiyo ca lāsikā mukhena saddakārikā ca pāsādassa samantato naccantu, accharāgaṇā devitthisamūhā naccantu, nānāraṅgā anekavaṇṇā nānāraṅgamaṇḍalā pāsādassa samantato naccantu, padissantu pākaṭā hontūti attho.
在跳舞歌唱中，歌妓女舞者和色舞者及口唱者，环绕宫殿跳舞，天女仙婆们成群跳舞，不同舞台和多彩装饰的舞台围绕宫殿跳舞，显现有名且明显，此义。
§47
47. Tadā ahaṃ tilokavijayo nāma cakkavattirājā hutvā sakalacakkavāḷe dumagge rukkhagge pabbatagge himavantacakkavāḷapabbatādīnaṃ agge sinerūpabbatamuddhani ca sabbaṭṭhānesu vicittaṃ anekavaṇṇavicittaṃ pañcavaṇṇikaṃ nīlapītādipañcavaṇṇaṃ sabbaṃ dhajaṃ ussāpemīti attho.
当时我名叫三界胜利者，即大辐轮王，统治诸辐轮世界，在密林、山岭、喜马拉雅山辐轮山等最高之处，装饰彩色鲜明的五彩旗帜，蓝黄等五色交缀，广泛插挂，这就是旗帜高扬之意。
§48
48.Narā lokantarā narā ca nāgalokato nāgā ca devalokato gandhabbā ca devā ca sabbe upentu upagacchantu, te narādayo namassantā mama namakkāraṃ karontā pañjalikā katahatthapuṭā mama vejayantaṃ pāsādaṃ parivārayunti attho.
人间各地，众生来自人类、龙族、天界及香界，各天人前来集会拜谒，他们向我礼拜，折手合掌，在我华丽宫殿附近环绕护卫，此义。
§49
49. Evaṃ so tilokavijayo cakkavattirājā pāsādassa ca attano ca ānubhāvaṃ vaṇṇetvā idāni attanā sampattikatapuññaphalaṃ samādapento ‘‘yaṃ kiñci kusalaṃ kamma’’ntiādimāha. Yaṃ kiñci kusalakammasaṅkhātaṃ kiriyaṃ kattabbaṃ atthi, taṃ sabbaṃ mama mayā kāyena vā vācāya vā manasā vā tīhi dvārehi kataṃ tidase sukataṃ suṭṭhu kataṃ, tāvatiṃsabhavane uppajjanārahaṃ katanti attho.
49. 如此，这位三界胜利者、诸天之王，在描绘自己宫殿及自身威仪时，如今正承继自己功德成熟之果，称说『凡一切善业』等偈。所谓“凡一切善业，乃应行所行”，一切被称为善的业，确实有应当执行的行为，这一切皆由我以身、语、心三门而为，亦即以身体、言语与意念三门所造，是善是纯净、妥善完成的业，足以生于忉利天中，如是意旨也。
§50
50. Puna samādapento ‘‘ye sattā saññino’’tiādimāha. Tattha ye sattā manussā vā devā vā brahmāno vā saññino saññāsahitā atthi, ye ca sattā asaññino saññārahitā asaññā sattā santi, te sabbe sattā mayhaṃ mayā kataṃ puññaphalaṃ, bhāgī bhavantu puññavantā hontūti attho.
50. 又承续说，“诸有识众生”，指的是诸有识众生，无论人、天、梵，皆具识，具足识性；而无识者则缺识，属无识众生。诸有识众生皆为我所造之功德果所及，愿彼等均成为有功德者，愿其分享功德果，是其含义。
§51
51. Punapi samādapento bodhisatto ‘‘yesaṃ kata’’ntiādimāha. Mayā kataṃ puññaṃ yehi naranāgagandhabbadevehi suviditaṃ ñātaṃ, tesaṃ mayā dinnaṃ puññaphalaṃ, tasmiṃ mayā kate puññe dinnabhāvaṃ ye narādayo na jānanti, devā gantvā tesaṃ taṃ nivedayuṃ ārocayunti attho.
51. 又承续说，菩萨所说的“我所作者”，是指由我造作的功德，已为众生——如人、龙、夜叉、乾达婆、夜摩天等天众所知、所识。施予于他们的功德果，因我所造之功德而具备。但人间众生不知我所施之功德果，天神则能往见告知他们，表明此意。
§52
52.Sabbalokamhiye sattā āhāranissitā jīvanti, te sabbe sattā manuññaṃ bhojanaṃ sabbaṃ mama cetasā mama cittena labhantu, mama puññiddhiyā labhantūti attho.
52. 天下众生皆赖饮食生存，所有众生都以人间食粮为生，但愿一切众生皆由我意与我心，凭此功德功力而得饮食，是其含义。
§53
53.Manasā pasannena cittena yaṃ dānaṃ mayā dinnaṃ tasmiṃ dāne cittena pasādaṃ āvahiṃ uppādesiṃ. Sabbasambuddhā ca paccekā paṭiekkā jinasāvakā ca mayā cakkavattiraññā pūjitā.
53. 我以清净心、安乐心，将所布施之礼物，令受施者生起心安，感得欢喜。所有正觉、辟支佛、独觉者、圣弟子亦由我尊敬顶礼，这是本义。
§54
54.Sukatena tena kammena saddahitvā katena kusalakammena, cetanāpaṇidhīhi ca cittena katapatthanāhi ca, mānusaṃ dehaṃ manussasarīraṃ, jahitvā chaḍḍetvā, ahaṃ tāvatiṃsaṃ devalokaṃ agacchiṃ agamāsiṃ, suttappabuddho viya tattha uppajjinti attho.
54. 以善业、和谐行为、善业与善志念、善意愿、正行准则，舍弃人身躯壳，舍弃人类形体，我往生忉利天，乃至该处生起，如同闻教觉悟者般，此即意趣。
§55
55. Tato tilokavijayo cakkavattirājā kālaṅkato, tato paṭṭhāya āgate duve bhave dve jātiyo pajānāmi devatte devattabhāve mānuse manussattabhāve ca, tato jātidvayato aññaṃ gatiṃ aññaṃ upapattiṃ na jānāmi na passāmi, manasā cittena patthanāphalaṃ patthitapatthanāphalanti attho.
55. 当时以三界为胜的转轮圣王身染秽垢，继之而来，我得知有二种轮回和二种生处，即天人中之天道境界与人中之人道境界。从这二种生处起，我不知晓其他去处，亦不见得有别的出生。此意谓心念与心识之所缘，即所谓缘取、缘果，取与果二者的意思。
§56
56.Devānaṃ adhiko homīti yadi devesu jāto, āyuvaṇṇabalatejehi devānaṃ adhiko jeṭṭho seṭṭho ahosinti attho. Yadi manussesu jāto, manujādhipo manussānaṃ adhipati issaro bhavāmi, tathā rājabhūto abhirūpena rūpasampattiyā ca lakkhaṇena ārohapariṇāhādilakkhaṇena ca sampanno sampuṇṇo uppannuppannabhave paññāya paramatthajānanapaññāya asamo samarahito, mayā sadiso koci natthīti attho.
56. 「天人众多」之义，是指若生于天众，则凭寿命、威力、色泽等因缘，天人居于上位、至胜至尊者。若生于人间，则为人中之主，是人类的统治者、主宰与权威。由此成为王者，且因其容貌俊美、富有资格特征、具备领受与转化权能的征相，且具备完备无缺的殊胜智慧与深义之知，故无可与我相类者，此为其含义。
§57
57. Mayā katapuññasambhārena puññaphalena uppannuppannabhave seṭṭhaṃ pasaṭṭhaṃ madhuraṃ vividhaṃ anekappakāraṃ bhojanañca anappakaṃ bahusattaratanañca vividhāni, anekappakārāni pattuṇṇakoseyyādivatthāni ca nabhā ākāsato maṃ mama santikaṃ khippaṃ sīghaṃ upenti upagacchanti.
57. 依我所造诸善业所生之福报，于现生与未来生中，享有至上、明朗、甘美、多样多种丰盛饮食，不间断不断，及盛载诸多生命的宝物，以及多样多种的服饰、卧具等物品，宛如天空中的虚空，迅速地来临我的近旁，速速降临而至。
§58-66
58-66.Pathabyā pathaviyā pabbate ca ākāse ca udake ca vane ca yaṃ yaṃ yattha yattha hatthaṃ pasāremi nikkhipāmi, tato tato dibbā bhakkhā dibbā āhārā maṃ mama santikaṃ upenti upagacchanti, pātubhavantīti attho. Tathā yathākkamaṃ sabbe ratanā. Sabbe candanādayo gandhā. Sabbe yānā vāhanā. Sabbe campakanāgapunnāgādayo mālā pupphā. Sabbe alaṅkārā ābharaṇā. Sabbā dibbakaññā. Sabbe madhusakkharā. Sabbe pūpādayo khajjā khāditabbā maṃ mama santikaṃ upenti upagacchanti.
58-66. 在地面、山岳、天空、水中、林中，凡我所在之处，我所伸手能够及处所布置之处，各处皆有天人食物、神仙饮食速至我近旁，前来供养。此义即「从各方护持」之意。并且各种宝物齐备，所有檀香诸香气，诸交通工具，各类珠链花环，法器与装饰珠宝，天人舞女，以及蜜糖甜美之物，种种花朵及可啖食之饼干等，均从诸处前来我近旁，供养我身。
§67-68
67-68.Sambodhivarapattiyāti uttamacatumaggañāṇapattiyā pāpuṇanatthāya. Mayā yaṃ uttamadānaṃ kataṃ pūritaṃ, tena uttamadānena selasaṅkhātaṃ pabbataṃ sakalaṃ ekaninnādaṃ karonto bahalaṃ giraṃ puthulaṃ ghosaṃ gajjento, sadevakaṃ lokaṃ sakalaṃ manussadevalokaṃ hāsayanto somanassappattaṃ karonto loke sakalalokattaye vivaṭṭacchado buddho ahaṃ bhavāmīti attho.
67-68. 「成佛尽善法之获得」，指为了证得四种最高道集之智慧，我以所具足之究竟供养作为缘起，令整座峻峭山脉发出一声单一的响声，壮阔洪亮、响彻云霄，回荡回响。如此，整个诸天众生、诸人天界皆为欢喜快乐，普遍明白于此世间万境变化，佛即是我，意即此义。
§69
69.Disā dasavidhā loketi cakkavāḷaloke dasavidhā dasakoṭṭhāsā disā honti, tattha koṭṭhāse yāyato yāyantassa gacchantassa antakaṃ natthīti attho, cakkavattikāle tasmiṃ mayā gatagataṭṭhāne disābhāge vā buddhakhettā buddhavisayā asaṅkhiyā saṅkhārahitā.
69. 十方世界为十种方位之世界，谓轮回界中有十种方位，十种界限之方，各有边界，而往来者不到其尽头，意即没有终极尽头。于转轮圣王时代，我在诸处行走时，方位区划处皆是佛法场域，广阔无量、无数、无所罣碍，具足清净无碍之法境。
§70
70.Pabhā pakittitāti tadā cakkavattirājakāle mayhaṃ pabhā cakkaratanamaṇiratanādīnaṃ pabhā ālokā yamakā yugaḷayugaḷā hutvā raṃsivāhanā raṃsiṃ muñcamānā pakittitā pākaṭā, etthantare dasasahassicakkavāḷantare raṃsijālaṃ raṃsisamūhaṃ, āloko vipulo bahutaro bhave ahosīti attho.
此处所谓光辉闻名，是指在轮王时代，我的光辉如同车轮上宝石的光彩，轮转闪耀，犹如成双成对的照明灯，辉煌绚丽，放光驱散蛛丝缠绕，令其脱落明朗。其间相隔一万轮回，在这之内蜘蛛网般的蛛丝群、光辉广大，数量更多达多，不可量数，此义也。
§71
71.Ettake lokadhātumhīti dasasahassicakkavāḷesu sabbe janā maṃ passantu dakkhantūti attho. Sabbe devā yāva brahmanivesanā yāva brahmalokā maṃ anuvattantu anukūlā bhavantu.
所谓遍及十万轮回世界，意指于十万个轮回中，所有众生皆能见我，得以观看与瞻仰。并愿天人、婆罗门居士，乃至梵天以上诸梵天世界众生随顺护持我，处处和悦欢喜。
§72
72.Visiṭṭhamadhunādenāti visaṭṭhena madhurena nādena, amatabherimāhaninti amatabheriṃ devadundubhiṃ pahariṃ, etthantare etasmiṃ dasasahassicakkavāḷabbhantare sabbe janā mana madhuraṃ giraṃ saddaṃ suṇantu manasi karontu.
所谓以卓越甜美音声，乃指用至胜而甘甜的声音。所谓无死威猛大鼓，意指打击不死之威猛天鼓。其间在这十万轮回界中，所有众生当聆听我甘美悦耳之话语、声响，并在心中默念思惟。
§73
73.Dhammameghena vassante dhammadesanāmayena nādena tabbohāraparamatthagambhīramadhurasukhumatthavasse vassante vassamāne sammāsambuddhānubhāvena sabbe bhikkhubhikkhunīādayo anāsavā nikkilesā hontu bhavantu. Yettha pacchimakā sattāti ettha etesu rāsibhūtesu catūsu parisasattesu ye sattā pacchimakā guṇavasena heṭṭhimakā, te sabbe sotāpannā bhavantūti adhippāyo.
如法之云降临，意指随法雨降临。以法语讲说，因此众生当以法雨滋润，深义极妙而甘美幽细，具深妙之义。此时随正觉者之感应，诸比库、比库尼及他众皆当断烦恼，远离染污，成无染清净智慧境界。至于往西诸部，指此中四个大的群体中，那些往西方的众生，因具德能而品位较低者，皆当成为入流果者，此为纲领。
§74
74. Tadā tilokavijayacakkavattirājakāle dātabbakaṃ dātabbayuttakaṃ, dānaṃ katvā, asesato nissesena, sīlaṃ sīlapāramiṃ, pūretvā nekkhamme nekkhammapāramitāya, pāramiṃ koṭiṃ patvā, uttamaṃ sambodhiṃ catumaggañāṇaṃ, patto bhavāmi bhaveyyaṃ.
于当时横扫三界的轮王统治时代，已布施广大利于大众，持戒修习戒波罗蜜，满摄出离之道，践行出离波罗蜜。历经千万度量，证得至上觉悟，四种道智均已成就，为当前之现证。
§75
75.Paṇḍite paññavante medhāvino paripucchitvā ‘‘kiṃ, bhante, kattabbaṃ? Kiṃ na kattabbaṃ? Kiṃ kusalaṃ? Kiṃ akusalaṃ? Kiṃ katvā saggamokkhadvayassa bhāgī hotī’’ti pucchitvā, evaṃ paññāpāramiṃ pūretvāti attho. Katvā vīriyamuttamanti uttamaṃ seṭṭhaṃ ṭhānanisajjādīsu avicchinnaṃ vīriyaṃ katvā, vīriyapāramiṃ pūretvāti attho. Sakalaviruddhajanehi kataanādarādhivāsanākhantiyā pāramiṃ koṭiṃ gantvā khantipāramiṃ pūretvā uttamaṃ sambodhiṃ uttamaṃ sambuddhattaṃ patto bhavāmi bhaveyyaṃ.
智慧而博学的圣者们询问我说：“尊者，应作何事？不应作何事？何为善？何为不善？若作此事，如何成为生死终结与天界解脱之共业分受者？”此意是指透过此等问题，已成就智慧布罗蜜。作至精进勤奋，保持绵绵不断的精进于良好立身安坐诸修习中，此得称为精进波罗蜜已满。于所有反对者，以及怨恨、蔑视、妄念、恼怒等上忿障碍上，已达波罗蜜的顶峰，成就忍辱波罗蜜。由此得至上觉悟，成就至上正觉果位。
§76
76.Katvā daḷhamadhiṭṭhānanti ‘‘mama sarīrajīvitesu vinassantesupi puññakammato na viramissāmī’’ti acalavasena daḷhaṃ adhiṭṭhānapāramiṃ katvā ‘‘sīse chijjamānepi musāvādaṃ na kathessāmī’’ti saccapāramitāya koṭiṃ pūriya pūretvā ‘‘sabbe sattā sukhī averā’’tiādinā mettāpāramitāya koṭiṃ patvā uttamaṃ sambodhiṃ pattoti attho.
作坚固坚定之心者，即便在身命灭尽时，也断不会止息善业。以坚固不动摇之极大坚心成就坚持波罗密多，又以真诚波罗密多充满无量之数，持守「诸有情皆应安乐无瞋恨」等慈心波罗密多，以此达到无上正觉，是义。
§77
77. Sajīvakājīvakavatthūnaṃ lābhe ca tesaṃ alābhe ca kāyikacetasikasukhe ceva tathā dukkhe ca sādarajanehi kate, sammāne ceva omāne, ca sabbattha samako samānamānaso upekkhāpāramiṃ pūretvā uttamaṃ sambodhiṃ patto pāpuṇeyyanti attho.
在生活物资的获得与失落、身心欢喜苦楚时，均应以平常人心态安然对待，在被赞许与责难之际亦复如是，普遍平等，心同一境，充满舍波罗密多，因而得至无上正觉，意即此义。
§78
78.Kosajjaṃ kusītabhāvaṃ, bhayato bhayavasena ‘‘apāyadukkhabhāgī’’ti disvā ñatvā akosajjaṃ akusītabhāvaṃ alīnavuttiṃ, vīriyaṃ khemato khemavasena ‘‘nibbānagāmī’’ti disvā ñatvā āraddhavīriyā hotha bhavatha. Esā buddhānusāsanī esā buddhānaṃ anusiṭṭhi.
由恐怖产生恐惧时，当察见此为堕落苦趣之因，觉知此心不安、烦恼；反之，若心安宁、坚稳时，当觉此为涅槃之行者，命终后往涅槃。应发起精进勇猛，此为佛陀教导，为佛陀所经守之道理。
§79
79.Vivādaṃ bhayato disvāti vivādaṃ kalahaṃ bhayato disvā ‘‘apāyabhāgī’’ti disvā ñatvā avivādaṃ vivādato viramaṇaṃ ‘‘nibbānappattī’’ti, khemato disvā ñatvā samaggā ekaggacittā sakhilā siliṭṭhā mettāya dhuragatāya sobhamānā hothāti attho. Esā kathā mantanā udīraṇā buddhānaṃ anusāsanī ovādadānaṃ.
见争论惧怕便是见争吵，见争吵知其为堕落之因，觉知不争止争是得涅槃，觉知安稳生起。因同心合力，团结专一，用慈愿灭苦远恶，释意如是。此为佛陀教诫、思惟、宣扬之义。
§80
80.Pamādaṃ ṭhānanisajjādīsu sativippavāsena viharaṇaṃ bhayato ‘‘nibbattanibbattaṭṭhānesu dukkhitadurūpaappannapānatādisaṃvattanakaṃ apāyādigamanañcā’’ti disvā ñatvā, appamādaṃ sabbakiriyāsu satiyā viharaṇaṃ, khemato vaḍḍhito ‘‘nibbānasampāpuṇana’’nti disvā paccakkhato ñatvā aṭṭhaṅgikaṃ maggaṃ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhīti aṭṭhaavayavaṃ sammāsambodhiyā maggaṃ adhigamūpāyaṃ bhāvetha vaḍḍhetha manasi karotha, esā kathā bhāsanā udīraṇā buddhānusāsanī buddhānaṃ anusiṭṭhīti attho.
由放逸于卧坐等处，失去念觉，生苦难受等堕落转向堕恶道，应觉知之。又应念无放逸，于诸善事中得念持守，安稳增长，觉知是至涅槃之路。反观八正道——正见、正思惟、正语、正业、正命、正精进、正念、正定——为成就正觉之法门，应于心内用功生起，增长广作。此言讲说劝勉，佛陀教导、遵行之意。
§81
81.Samāgatā bahū buddhāti anekasatasahassasaṅkhyā paccekabuddhā samāgatā rāsibhūtā, sabbaso sabbappakārena arahantā ca khīṇāsavā anekasatasahassā samāgatā rāsibhūtā. Tasmā te buddhe ca arahante ca vandamāne vandanārahe namassatha aṅgapaccaṅganamakkārena namassatha vandatha.
众多佛世乃至数以万计之辟支佛集聚共同存在，完全具足种种功德之阿拉汉众亦有数以万计集聚同在。故向诸佛及阿拉汉礼敬时，不应仅以顶礼礼拜，亦应以跪伏、叩身摩地礼敬，诸种礼仪恭敬奉献之。
§82
82.Evaṃ iminā mayā vuttappakārena acintiyā cintetuṃ asakkuṇeyyā, buddhā, buddhadhammāti buddhehi desitā cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko maggo, pañcakkhandhā, hetupaccayo ārammaṇapaccayotiādayo dhammā, buddhānaṃ vā sabhāvā acintiyā cintetuṃ asakkuṇeyyā, acintiye cintāvisayātikkante pasannānaṃ devamanussānaṃ vipāko devamanussasampattinibbānasampattisaṅkhāto cintetuṃ asakkuṇeyyo saṅkhyātikkanto hoti bhavati.
82.如此，由我所说的因缘，无法用思惟思考不可思议之法，所谓佛、佛法，即由诸佛所宣说的四念处……八正道，五蕴，因缘及所缘等诸法，乃至佛的本性等诸法皆不可用思惟思考。对于不可思议的思惟所无法穷尽之处，诸天人们由此因缘所获的果报以及诸天人之所获福禄及涅槃之果，皆被称为难以思惟的境界，因其超越思维范畴，故难以数计。
Iti ettāvatā ca yathā addhānagāmino ‘‘maggaṃ no ācikkhā’’ti puṭṭhena ‘‘vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā’’ti vutte tena maggena gāmanigamarājadhānīsu kattabbakiccaṃ niṭṭhāpetvā puna muñcitena aparena vāmamaggena gatāpi gāmanigamādīsu kattabbakiccaṃ niṭṭhāpenti, evameva buddhāpadānaṃ kusalāpadānavasena niṭṭhāpetvā tadeva akusalāpadānavasena vitthāretuṃ idaṃ pañhakammaṃ –
如此，如当往来村庄游行时，若有教诫说‘勿行此道’，而被教导‘当舍左而取右’，于是依此道路完成应办的工作，之后改舍此而取彼，依他路完成工作，依此循环，村庄及鄉镇都办理完毕。佛陀的足迹亦复如是，先按善足迹修成并圆满，之后便依于不善足迹，将此五行法的事物展开阐释——
‘‘Dukkarañca abbhakkhānaṃ, abbhakkhānaṃ punāparaṃ;
‘艰难痛苦者，先受苦，然后又再受苦，
Abbhakkhānaṃ silāvedho, sakalikāpi ca vedanā.
受苦包括身体伤害，连带全身各种感受。
‘‘Nāḷāgiri sattacchedo, sīsadukkhaṃ yavakhādanaṃ;
如竹切断，头部之苦，谷粒啃噬之苦，
Piṭṭhidukkhamatīsāro, ime akusalakāraṇā’’ti.
以及身心破裂之苦，这些均为不善业的果因。’
Attha paṭhamapañhe – dukkaranti chabbassāni dukkarakārikā. Atīte kassapasammāsambuddhakāle bodhisatto jotipālo nāma brāhmaṇamāṇavo hutvā nibbatto brāhmaṇajātivasena sāsane appasanno tassa bhagavato pilotikakammanissandena ‘‘kassapo bhagavā’’ti sutvā ‘‘kuto muṇḍakassa samaṇassa bodhi, bodhi paramadullabhā’’ti āha. So tena kammanissandena anekajātisatesu narakādidukkhamanubhavitvā tasseva bhagavato anantaraṃ teneva laddhabyākaraṇena kammena jātisaṃsāraṃ khepetvā pariyosāne vessantarattabhāvaṃ patvā tato cuto tusitabhavane nibbatto. Devatāyācanena tato cavitvā sakyakule nibbatto ñāṇassa paripākattā sakalajambudīparajjaṃ pahāya anomānadītīre sunisitenāsinā samakuṭakesakalāpaṃ chinditvā brahmunā ānīte iddhimaye kappassa saṇṭhānakāle padumagabbhe nibbatte aṭṭha parikkhāre paṭiggahetvā pabbajitvā bodhiñāṇadassanassa tāva aparipakkattā buddhabhāvāya maggāmaggaṃ ajānitvā chabbassāni uruvelajanapade ekāhāraekālopaekapuggalaekamaggaekāsanabhojanavasena aṭṭhicammanahārusesaṃ nimmaṃsarudhirapetarūpasadisasarīro padhānasutte (su. ni. 427 ādayo) vuttanayeneva padhānaṃ mahāvīriyaṃ dukkarakārikaṃ akāsi. So imaṃ dukkarakārikaṃ ‘‘sambodhiyā maggaṃ na hotī’’ti cintetvā gāmanigamarājadhānīsu paṇītāhāraṃ paribhuñjitvā pīṇindriyo paripuṇṇadvattiṃsamahāpurisalakkhaṇo kamena bodhimaṇḍamupagantvā pañca māre jinitvā buddho jātoti.
义理初问——困难者六年，谓勤苦辛劳者也。过去咖萨巴正自觉者时代，菩提萨埵名为炬提跋罗，出身婆罗门学童，成那时止息，作为婆罗门种姓转世，法中不悦者，因遭世尊感知其前世恶业作招，闻言“咖萨巴即世尊”而语：“何从乞丐沙门得觉？觉甚难得。”因彼业缘，于无数劫中历受地狱等苦，后得彼世尊代为消罪，断除生死轮回，终达有余涅槃之境。其后卒于兜率天宫安住。天神乞请，从彼转生释迦族中。智力成熟时，舍离整个洲界，渡安阇婆河南岸，单独禁净地，斩断梵木聚落中的同伴根苗，以梵摩那引导之奇妙力，于莲花胚胎时期生于世。受八种具足于精舍、出家行，觉知正念智慧尚未成熟，未识佛位所由之道，六年于乌鲁维利古城单一食一坐一人行一法一食身，忍受穿刺血泪等痛苦，修习根本安住法，方才大勇猛真勤苦行。彼深思“非成道法”，于是于乡邑城镇间，满饮珍馐，感官悦足，壮年形貌，乘欲至觉坛，五魔皆伏，觉者诞生，名为佛。
‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā;
“昔我炬提跋罗，善逝咖萨巴，
Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.
何由此庶乞丐沙门，得成至上觉？觉甚难得。”
‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;
“因其业报轮转，行苦甚多，
Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.
六年于乌鲁维利古，始得成佛。”
‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;
“非凭此途，而得最高觉；
Kummaggena gavesissaṃ, pubbakammena vārito.
以恶业为搜寻者，以先前业力为遮护。
‘‘Puññapāpaparikkhīṇo, sabbasantāpavajjito;
「善恶业已断除，断除一切苦恼；
Asoko anupāyāso, nibbāyissamanāsavo’’ti. (apa. thera 1.39.92-95);
无忧无难，证得涅槃，无染涅槃。」（《阿婆罗注·长老第一》1.39.92-95）
Dutiyapañhe – abbhakkhānanti abhi akkhānaṃ paribhāsanaṃ. Atīte kira bodhisatto suddakule jāto apākaṭo appasiddho munāḷi nāma dhutto hutvā paṭivasati. Tadā mahiddhiko mahānubhāvo surabhi nāma paccekabuddho kenaci karaṇīyena tassa samīpaṭṭhānaṃ pāpuṇi. So taṃ disvāva ‘‘dussīlo pāpadhammo ayaṃ samaṇo’’tiādinā abbhācikkhi. So tena akusalanissandena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṃ pacchimattabhāve yadā titthiyā paṭhamataraṃ bhagavato tusitabhavane vasanasamaye ca pākaṭā hutvā sakalajanaṃ vañcetvā dvāsaṭṭhidiṭṭhiyo dīpetvā vicaranti, tadā tusitapurā cavitvā sakyarājakule nibbattitvā kamena buddho jāto. Titthiyā sūriyuggamane khajjopanakā viya vihatalābhasakkārā bhagavati āghātaṃ bandhitvā vicaranti. Tasmiṃ samaye rājagahaseṭṭhi gaṅgāya jālaṃ bandhitvā kīḷanto rattacandanaghaṭikaṃ disvā amhākaṃ gehe candanāni bahūni, imaṃ bhamaṃ āropetvā tena bhamakārehi pattaṃ likhāpetvā veḷuparamparāya laggetvā ‘‘ye imaṃ pattaṃ iddhiyā āgantvā gaṇhanti, tesaṃ bhattiko bhavissāmī’’ti bheriṃ carāpesi.
第二个问题──“abbhakkhāna”意即持名。过去，菩萨出生于士族之家，[出家]未久，名为修多，隐没且不著名。后来一位大权大德的独觉者，名为须拉毗，适因故来到他身边。须拉毗刚见他便认为：「此比库恶行恶行多也。」因其恶因果，他历受地狱等多苦数千劫，但在这时代终末，当外道（又名“提头迦”）初次于世尊兜率天宫住时，现显出为一切众生所愚弄的六十二邪见，游荡于世。此时，他自兜率天离去，投生到释迦族中，因欲生为佛。外道们趁日出之时，如同削铁如泥般，轻慢、罔顾世尊，挟怨加害。彼时王舍城的大富长者于恒河筑网戏水，见到我们家中有许多檀香，遂将此檀香堆起，写上文字挂于网中，并将网绑于竹柱上，说：「凡能以神力取此符者，我将为其主人。」
Tadā titthiyā ‘‘naṭṭhamhā dāni naṭṭhamhā dānī’’ti mantetvā nigaṇṭho nāṭaputto sakaparisaṃ evamāha – ‘‘ahaṃ veḷusamīpaṃ gantvā ākāse ullaṅganākāraṃ karomi, ‘tumhe chavadārumayaṃ pattaṃ paṭicca mā iddhiṃ karothā’ti maṃ khandhe gahetvā vārethā’’ti, te tathā gantvā tathā akaṃsu.
当时外道们说：「不是我来，不是我来。」尼乾子、那塔子与众人如此说：「我至竹旁，腾空而起，倚以‘汝等若着此为魔，应勿行神力’的话语托于肩膀，尔等依教前往。」他们如是前往并去除。
Tadā piṇḍolabhāradvājo ca moggallāno ca tigāvute selapabbatamatthake ṭhatvā piṇḍapātagaṇhanatthāya cīvaraṃ pārupantā taṃ kolāhalaṃ suṇiṃsu. Tesu moggallāno piṇḍolabhāradvājaṃ ‘‘tvaṃ ākāsena gantvā taṃ pattaṃ gaṇhāhī’’ti āha. So ‘‘bhante, tumheyeva bhagavatā iddhimantānaṃ aggaṭṭhāne ṭhapitā, tumheva gaṇhathā’’ti āha. Tathāpi ‘‘mayā āṇatto tvameva gaṇhāhī’’ti āṇatto attanā ṭhitaṃ tigāvutaṃ selapabbataṃ pādatale laggetvā ukkhaliyā pidhānaṃ viya sakalarājagahanagaraṃ chādesi, tadā nagaravāsino phaḷikapabbate āvutaṃ rattasuttamiva taṃ theraṃ passitvā ‘‘bhante bhāradvāja, amhe rakkhathā’’ti ugghosayiṃsu, bhītā suppādīni sīse akaṃsu. Tadā thero taṃ pabbataṃ ṭhitaṭṭhāne vissajjetvā iddhiyā gantvā taṃ pattaṃ aggahesi, tadā nagaravāsino mahākolāhalamakaṃsu.
当时賓多納帕拉德瓦迦与摩嘎剌那站立于智山的三谷处，脱衣于托钵人收取食物。听闻喧哗，摩嘎剌那对賓多納帕拉德瓦迦说：「汝乘空而行，取此符来。」他说：「尊者，此神力乃由尊者佛陀所建立，你们应自行取之。」然而他自觉为难，仍以身立于三谷智山脚下，如压制岩石，遮盖王舍城全城。当时城中居民于果陀山畔，见此长老如红珠簇拥，呼喊：「尊者帕拉德瓦迦，我们护卫您。」害怕惊恐颅首相击。长老于山脚所立处坐下，施神力取下符文，此时城中居民大起骚动，喧哗不已。
Bhagavā veḷuvanārāme nisinno taṃ saddaṃ sutvā ‘‘kiṃ eso saddo’’ti ānandaṃ pucchi. ‘‘Bhāradvājena, bhante, pattassa gahitattā santuṭṭhā nagaravāsino ukkuṭṭhisaddamakaṃsū’’ti āha. Tadā bhagavā āyatiṃ parūpavādamocanatthaṃ taṃ pattaṃ āharāpetvā bhedāpetvā añjanupapisanaṃ katvā bhikkhūnaṃ dāpesi, dāpetvā ca pana ‘‘na, bhikkhave, iddhivikubbanā kātabbā, yo kareyya, āpatti dukkaṭassā’’ti (cūḷava. 252 thokaṃ visadisaṃ) sikkhāpadaṃ paññāpesi.
世尊住于竹林园，闻此声音后问阿难：“这是什么声音？”阿难答：“尊者，是从巴拉德瓦的家帷帐紧闭之处传来，城中居民因听此声音而感到安乐。”当时世尊为了消解未来争讼，将该帷帐取出，分开，涂抹朱砂水，分发给比库们。分发时告诫比库们：“比库们，不应随意施展神通神变，若有人施展，将犯难行戒律。”这是较小部派第252节之详细注释，世尊宣说了戒律。
Tato titthiyā ‘‘samaṇena kira gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, te jīvitahetupi taṃ nātikkamanti, mayaṃ iddhipāṭihāriyaṃ karissāmā’’ti tattha tattha rāsibhūtā kolāhalamakaṃsu. Atha rājā bimbisāro taṃ sutvā bhagavato santikaṃ gantvā vanditvā ekamantaṃ nisinno bhagavantamevamāha – ‘‘titthiyā, bhante, ‘iddhipāṭihāriyaṃ karissāmā’ti ugghosentī’’ti. ‘‘Ahampi, mahārāja, karissāmī’’ti. ‘‘Nanu, bhante, bhagavatā sāvakānaṃ sikkhāpadaṃ paññatta’’nti. ‘‘Tameva, mahārāja, pucchissāmi, tavuyyāne ambaphalādīni khādantānaṃ ‘ettako daṇḍo’ti daṇḍaṃ ṭhapento tavāpi ekato katvā ṭhapesī’’ti. ‘‘Na mayhaṃ, bhante, daṇḍo’’ti. ‘‘Evaṃ, mahārāja, na mayhaṃ sikkhāpadaṃ paññattaṃ atthī’’ti. ‘‘Kattha, bhante, pāṭihāriyaṃ bhavissatī’’ti? ‘‘Sāvatthiyā samīpe kaṇḍambarukkhamūle, mahārājā’’ti. ‘‘Sādhu, bhante, taṃ passissāmā’’ti. Tato titthiyā ‘‘kaṇḍambarukkhamūle kira pāṭihāriyaṃ bhavissatī’’ti sutvā nagarassa sāmantā ambarukkhe chedāpesuṃ, nāgarā mahāaṅgaṇaṭṭhāne mañcātimañcaṃ aṭṭādayo bandhiṃsu, sakalajambudīpavāsino rāsibhūtā puratthimadisāyameva dvādasayojanāni pharitvā aṭṭhaṃsu. Sesadisāsupi tadanurūpenākārena sannipatiṃsu.
随后外道众人说：“据说迦叶尊者的弟子们已立戒律，他们因生命缘故决不逾越戒律，我们也将施展神通进行了反击。”于是各地纷纷喧哗。宾比萨拉王闻之，至世尊前，敬礼后独坐，与世尊言说：“外道众人说着‘将施展神通’，你也将如此行事吗？”世尊答：“我也将如此行。”王说：“世尊已经立戒律于弟子了吗？”世尊答：“正是如此，王啊。我将询问你：在你的园中果树被摘取者，你是否也立法严惩？”王答：“我没有立法严惩。”世尊说：“如此，王啊，我亦无戒律。”王问：“那么何处将展神通？”世尊答：“在沙瓦提城附近的甘蔗树根下，王啊。”王说：“好吧，世尊，我将观看。”随后外道听闻“甘蔗树根下将有神迹”，便砍伐了甘蔗树。城中居民聚集在广场，搭起了十座床榻，将所有恒河住民聚集，向东方放开十二由旬，分成八部分。他们在各方向以类似形貌汇聚。
Bhagavāpi kāle sampatte āsāḷhipuṇṇamāsiyaṃ pātova kattabbakiccaṃ niṭṭhāpetvā taṃ ṭhānaṃ gantvā nisīdi. Tasmiṃ khaṇe kaṇḍo nāma uyyānapālo kipillikapuṭe supakkaṃ ambaphalaṃ disvā ‘‘sacāhaṃ imaṃ rañño dadeyyaṃ, kahāpaṇādisāraṃ labheyyaṃ, bhagavato upanāmite pana idhalokaparalokesu sampatti bhavissatī’’ti bhagavato upanāmesi. Bhagavā taṃ paṭiggahetvā ānandattheraṃ āṇāpesi – ‘‘imaṃ phalaṃ madditvā pānaṃ dehī’’ti. Thero tathā akāsi. Bhagavā ambarasaṃ pivitvā ambaṭṭhiṃ uyyānapālassa datvā ‘‘imaṃ ropehī’’ti āha. So vālukaṃ viyūhitvā taṃ ropesi, ānandatthero kuṇḍikāya udakaṃ āsiñci. Tasmiṃ khaṇe ambaṅkuro uṭṭhahitvā mahājanassa passantasseva sākhāviṭapapupphaphalapallavabharito paññāyittha. Patitaṃ ambaphalaṃ khādantā sakalajambudīpavāsino khayaṃ pāpetuṃ nāsakkhiṃsu.
世尊在时节临近阿萨拉月望，终结所应完成之事，前往该地坐下。此时，有名为甘蔗园守护者的园丁，见一熟透的甘蔗果，思惟：“我必献给国王，能得钱财诸物，世尊接纳后必定于此世及他方获得资财。”遂将果实献上。世尊接受后，向阿难长老嘱咐：“食此甘蔗果，饮其汁液。”长老随从。世尊喝了果汁，将甘蔗果树交与园丁。园丁将树苗植于沙地。阿难长老洒水浇灌。片刻之间，甘蔗树芽萌发，长成枝叶茂盛，花果丰满可观。众恒河住民食落果，无法破坏。
Atha bhagavā puratthimacakkavāḷato yāva pacchimacakkavāḷaṃ, tāva imasmiṃ cakkavāḷe mahāmerumuddhani ratanacaṅkamaṃ māpetvā anekaparisāhi sīhanādaṃ nadāpento dhammapadaṭṭhakathāyaṃ vuttanayena mahāiddhipāṭihāriyaṃ katvā titthiye madditvā te vippakāraṃ pāpetvā pāṭihīrāvasāne purimabuddhāciṇṇavasena tāvatiṃsabhavanaṃ gantvā tattha vassaṃvuṭṭho nirantaraṃ temāsaṃ abhidhammaṃ desetvā mātuppamukhānaṃ anekadevatānaṃ sotāpattimaggādhigamanaṃ katvā, vuṭṭhavasso devorohanaṃ katvā anekadevabrahmagaṇaparivuto saṅkassapuradvāraṃ oruyha lokānuggahaṃ akāsi. Tadā bhagavato lābhasakkāro jambudīpamajjhottharamāno pañcamahāgaṅgā viya ahosi.
之后世尊从东轮转处至西轮转处，在该轮转界布设宝石镜面，聚众迦叶同伴，发出狮子吼，以阐述法句经注，显现大神通，令外道顿服。世尊随即前往东方天宫，长宿一季，恒常讲述阿毗达摩，令诸母众多天人证得须陀洹果，完成出家慧命。终季天上升起，世尊由多天神与梵众绕持，登上桑迦城门楼，普济众生。此时，世尊于恒河岛北部威严光辉，宛如五大河汇流般壮观。
Atha titthiyā parihīnalābhasakkārā dukkhī dummanā pattakkhandhā adhomukhā nisīdiṃsu. Tadā tesaṃ upāsikā ciñcamāṇavikā nāma ativiya rūpaggappattā te tathā nisinne disvā ‘‘kiṃ, bhante, evaṃdukkhī dummanā nisinnā’’ti pucchi. ‘‘Kiṃ pana tvaṃ, bhagini, appossukkāsī’’ti? ‘‘Kiṃ, bhante’’ti? ‘‘Bhagini, samaṇassa gotamassa uppādakālato paṭṭhāya mayaṃ hatalābhasakkārā, nagaravāsino amhe na kiñci maññantī’’ti. ‘‘Mayā ettha kiṃ kātabba’’nti? ‘‘Tayā samaṇassa gotamassa avaṇṇaṃ uppādetuṃ vaṭṭatī’’ti. Sā ‘‘na mayhaṃ bhāro’’ti vatvā tattha ussāhaṃ karontī vikāle jetavanavihāraṃ gantvā titthiyānaṃ upassaye vasitvā pāto nagaravāsīnaṃ gandhādīni gahetvā bhagavantaṃ vandanatthāya gamanasamaye jetavanā viya nikkhantā, ‘‘kattha sayitā’’ti puṭṭhā ‘‘kiṃ tumhākaṃ mama sayitaṭṭhānenā’’ti vatvā pakkāmi. Sā kamena gacchante kāle pucchitā ‘‘samaṇenāhaṃ gotamena ekagandhakuṭiyaṃ sayitvā nikkhantā’’ti āha. Taṃ bālaputhujjanā saddahiṃsu, paṇḍitā sotāpannādayo na saddahiṃsu. Ekadivasaṃ sā dārumaṇḍalaṃ udare bandhitvā upari rattapaṭaṃ paridahitvā gantvā sarājikāya parisāya dhammadesanatthāya nisinnaṃ bhagavantaṃ evamāha – ‘‘bho samaṇa, tvaṃ dhammaṃ desesi, tuyhaṃ paṭicca uppannadārakagabbhiniyā mayhaṃ lasuṇamaricādīni na vicāresī’’ti? ‘‘Tathābhāvaṃ, bhagini, tvañceva pajānāsi, ahañcā’’ti. Sā ‘‘evameva methunasaṃsaggasamayaṃ dveyeva jānanti, na aññe’’ti āha.
然而外道因失去财富与声望，甚感痛苦愤怒，头垂地坐着。此时，有名为慈馀女的信女，甚为美貌，见众外道如此坐立，问世尊：“尊者，何以如此忧苦愤怒而坐？”世尊问：“汝为何不安？”她答：“尊者，自从释迦尊者出世以来，我们等外道众皆失去利益，城中居民视我们如无物。”世尊问：“汝欲为者何？”她答：“我欲谴责释迦尊者。”其后，她尝试振作精神，日暮时分前往揭林园居，停留外道处，采集城中居民香料果实，诣世尊礼拜，离去时如揭林园出门。有人问：“其何所卧？卧处为何？”她答：“由释迦尊者安卧独香之屋而去。”愚痴凡夫信此语，圣辩智者则不信。某日她束木带腹，裹披夜煖布，前往王宫众会，坐于法堂。谓世尊曰：“贤者，你说法，我家胎儿亦随你，无惧蒜与胡椒。”世尊答：“汝确知其理，我亦如是。”她言：“如此，两性交合时仅两人知之，余人不知。”
Tasmiṃ khaṇe sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Sakko āvajjento taṃ kāraṇaṃ ñatvā dve devaputte āṇāpesi – ‘‘tumhesu eko mūsikavaṇṇaṃ māpetvā tassā dārumaṇḍalassa bandhanaṃ chindatu, eko vātamaṇḍalaṃ samuṭṭhāpetvā pārutapaṭaṃ uddhaṃ khipatū’’ti. Te gantvā tathā akaṃsu. Dārumaṇḍalaṃ patamānaṃ tassā pādapiṭṭhiṃ bhindi. Dhammasabhāyaṃ sannipatitā puthujjanā sabbe ‘‘are, duṭṭhacori, tvaṃ evarūpassa lokattayasāmino evarūpaṃ abbhakkhānaṃ akāsī’’ti uṭṭhahitvā ekekamuṭṭhipahāraṃ datvā sabhāya nīhariṃsu, dassanātikkantāya pathavī vivaramadāsi. Tasmiṃ khaṇe avīcito jālā uṭṭhahitvā kuladattikena rattakambaleneva taṃ acchādetvā avīcimhi pakkhipi, bhagavato lābhasakkāro atirekataro ahosi. Tena vuttaṃ –
此时，萨咖天帝显露粉红色坛椅温暖之光。天帝明白原因，令两天子前来，嘱咐：“尔当出一鼠色，断其木带束缚；又出风圈，卷起夜幕遮盖。”两天子前往照做。断木带时触及足蹠。聚法众会时，凡夫众皆起立谓：“劣盗！尔为世人如此噪扰，令人破坏法会。”逐一训斥后，众散去。为超越见闻，地面作净土。此时维摩罗网升起，古贤以夜幕作被，遮盖之，世尊尊荣无上。于是有言：
‘‘Sabbābhibhussa buddhassa, nando nāmāsi sāvako;
「诸佛所降伏者，名曰难陀，是彼世尊的弟子；
Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā.
我因堕入地狱，长期在其中轮回受苦。
‘‘Dasavassasahassāni, niraye saṃsariṃ ciraṃ;
经历了十万岁时，在地狱中久受轮回之苦；
Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ.
当我获得人身时，因堕落而受多次痛苦。
‘‘Tena kammāvasesena, ciñcamāṇavikā mamaṃ;
于是，因其业力的果报，恰如其分地受着报应；
Abbhācikkhi abhūtena, janakāyassa aggato’’ti. (apa. thera 1.39.70-72);
他入于不复存在者之中，成为人身的祖先。」（阿波陀比库传 第一卷 第39章 第70至72节）
Tatiyapañhe – abbhakkhānanti abhi akkhānaṃ akkosanaṃ. Atīte kira bodhisatto apākaṭajātiyaṃ uppanno munāḷi nāma dhutto hutvā dujjanasaṃsaggabalena surabhiṃ nāma paccekabuddhaṃ ‘‘dussīlo pāpadhammo ayaṃ bhikkhū’’ti akkosi. So tena akusalena vacīkammena bahūni vassasahassāni niraye paccitvā imasmiṃ pacchimattabhāve dasapāramitāsaṃsiddhibalena buddho jāto lābhaggayasaggappatto ahosi. Puna titthiyā ussāhajātā – ‘‘kathaṃ nu kho samaṇassa gotamassa ayasaṃ uppādessāmā’’ti dukkhī dummanā nisīdiṃsu. Tadā sundarī nāmekā paribbājikā te upasaṅkamitvā vanditvā ṭhitā tuṇhībhūte kiñci avadante disvā ‘‘kiṃ mayhaṃ doso’’ti pucchi. ‘‘Samaṇena gotamena amhe viheṭhiyamāne tvaṃ appossukkā viharissasi, idaṃ tava doso’’ti. ‘‘Evamahaṃ tattha kiṃ karissāmī’’ti? ‘‘Tvaṃ samaṇassa gotamassa avaṇṇaṃ uppādetuṃ sakkhissasī’’ti? ‘‘Sakkhissāmi, ayyā’’ti vatvā tato paṭṭhāya vuttanayena diṭṭhadiṭṭhānaṃ ‘‘samaṇena gotamena ekagandhakuṭiyaṃ sayitvā nikkhantā’’ti vatvā akkosati paribhāsati. Titthiyāpi ‘‘passatha, bho, samaṇassa gotamassa kamma’’nti akkosanti paribhāsanti. Vuttañhetaṃ –
第三问——abhbakkhā意为辱骂、非难、痛斥。传说过去，菩萨曾生于未显佛果之前，名为穆那利，品行不善，因与恶人结交之力，责难一位名为苏罗毗的辟支佛说：“此比库恶行多端，品德败坏。”他由此恶言口业，在地狱受苦无量数千年。至这一末法时期，凭借十波罗蜜的圆满功德，乃成佛，获得利养、天上诸福。复有外道弟子生起贪心，悲愤厌恶地议论：“我们如何能对沙门果德玛生起怨恨？”时，一名出家女姓“素达黎”前来，敬礼后默然而立，言说中见此情形，问：“我有何过失？”答曰：“当受沙门果德玛非难时，你苦恼不安，这就是你的过失。”她曰：“我能做什么呢？”复曰：“你能够为沙门果德玛翻出恶名。”她承诺：“尊者，我愿意如此。”言毕立刻示现目击境界，尊称“躺卧于无香屋内出游沙门果德玛”，并加辱骂。外道弟子亦出言辱骂。文中记载：
‘‘Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu;
我名穆那利，品行恶劣，前世多劫中生，
Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ.
辟支佛苏罗毗，昔日亲见，毫无清净。
‘‘Tena kammavipākena, niraye saṃsariṃ ciraṃ;
因此业报，长久在地狱轮转，
Bahū vassasahassāni, dukkhaṃ vedesi vedanaṃ.
无数千年经受苦痛悲伤。
‘‘Tena kammāvasesena, idha pacchimake bhave;
因尽此业，来到此末法时期；
Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā’’ti. (apa. thera 1.39.67-69);
“我获得了良久的因缘，因一位美丽女子。”（《阿含注·长老传》1.39.67-69）
Catutthapañhe – abbhakkhānaṃ abhi visesena akkosanaṃ paribhāsanaṃ. Atīte kira bodhisatto brāhmaṇakule uppanno bahussuto bahūhi sakkato pūjito tāpasapabbajjaṃ pabbajitvā himavante vanamūlaphalāhāro bahumāṇave mante vācento vāsaṃ kappesi. Eko pañcābhiññāaṭṭhasamāpattilābhī tāpaso tassa santikaṃ agamāsi. So taṃ disvāva issāpakato taṃ adūsakaṃ isiṃ ‘‘kāmabhogī kuhako ayaṃ isī’’ti abbhācikkhi, attano sisse ca āha – ‘‘ayaṃ isi evarūpo anācārako’’ti. Tepi tatheva akkosiṃsu paribhāsiṃsu. So tena akusalakammavipākena vassasahassāni niraye dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddho hutvā lābhaggayasaggappatto ākāse puṇṇacando viya pākaṭo jāto. Tatheva titthiyā abbhakkhānenapi asantuṭṭhā punapi sundariyā abbhakkhānaṃ kāretvā surādhutte pakkosāpetvā lañjaṃ datvā ‘‘tumhe sundariṃ māretvā jetavanadvārasamīpe mālākacavarena chādethā’’ti āṇāpesuṃ. Te tathā kariṃsu. Tato titthiyā ‘‘sundariṃ na passāmā’’ti rañño ārocesuṃ. Rājā ‘‘pariyesathā’’ti āha. Te attanā pātitaṭṭhānato gahetvā mañcakaṃ āropetvā rañño dassetvā ‘‘passatha, bho, samaṇassa gotamassa sāvakānaṃ kamma’’nti bhagavato bhikkhusaṅghassa ca sakalanagare avaṇṇaṃ ugghosentā vicariṃsu. Sundariṃ āmakasusāne aṭṭake ṭhapesuṃ. Rājā ‘‘sundarimārake pariyesathā’’ti āṇāpesi. Tadā dhuttā suraṃ pivitvā ‘‘tvaṃ sundariṃ māresi, tvaṃ māresī’’ti kalahaṃ kariṃsu. Rājapurisā te dhutte gahetvā rañño dassesuṃ. Rājā ‘‘kiṃ, bhaṇe, tumhehi sundarī māritā’’ti? ‘‘Āma, devā’’ti. ‘‘Kehi āṇattā’’ti? ‘‘Titthiyehi, devā’’ti. Rājā titthiye āharāpetvā bandhāpetvā ‘‘gacchatha, bhaṇe, ‘buddhassa avaṇṇatthāya amhehi sayameva sundarī mārāpitā, bhagavā tassa sāvakā ca akārakā’ti ugghosathā’’ti āha. Te tathā akaṃsu . Sakalanagaravāsino nikkaṅkhā ahesuṃ. Rājā titthiye ca dhutte ca mārāpetvā chaḍḍāpeti . Tato bhagavato bhiyyosomattāya lābhasakkāro vaḍḍhi. Tena vuttaṃ –
第四问——“良久”专指强烈的责骂与讥毁。过去，所谓菩萨生于婆罗门之家，学识广博，备受尊崇，出家作苦行，居于喜马拉雅山林中，以根茎果实为食，爱众生且善于议论。有一位得于五种超知通十四种成就的苦行者来到他处。在见到此人后，一名嫉妒者对这名善行者发出猛烈责骂，称其为沉迷欲乐的伪修行者。该苦行者也反驳对方，指责其行为不端。三人因此大发怒骂、诽谤。由此不善业的结果，他受当时流转无数劫的地狱之苦。后来在此最后劫中成佛，得至无上正觉，如同天空中明月普照。诸外道对这段牢骚依然不满，再次因美丽女子事激起恶意，喝酒作乱，施以羞辱，吩咐众人“杀了那美丽女子，将她装饰以花服，置于祇树给孤独园门前。”众人照做。外道们还向国王报告“不见那美丽女子”，国王吩咐“去查找。”他们从落脚处带回，将她放置在床上，向国王展现，称“看，这乃比库果德玛世尊弟子当做业的结果。”僧团及全国众生为之发声哀叹。众人将女子尸体埋于农舍旁的坑中。国王吩咐“寻找美丽女子的杀害者。”那时，外道们喝酒争吵“是你杀了女子，是你杀的。”王室之人将他们抓获，呈报国王。国王问“诸位，谁杀死了女子？”答曰“是他们，天子陛下。”国王命令将外道拘禁，吩咐广泛宣告“因毁谤佛陀不敬，我等杀死了美丽女子，世尊及弟子都未曾做此恶。”民众不再怀疑，国王拘禁外道，罚饮毒酒后释放。因而对世尊及佛法的敬仰愈加增长。据此说法——
‘‘Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito;
“婆罗门曾听闻，我为萨咖所敬仰；
Mahāvane pañcasate, mante vācemi māṇave.
在大林中与五百弟子议论，我向人宣说。」
‘‘Tatthāgato isi bhīmo, pañcābhiñño mahiddhiko;
“那里，尊贵且五通八能的大苦行者如来出现；
Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ.
我见其至，便斥责他为不正者。」
‘‘Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi;
于是我告诉坐在那里的长者说：这位长者是享乐的世人；
Mayhampi bhāsamānassa, anumodiṃsu māṇavā.
当我向他说话时，学童们也都表示赞同。
‘‘Tato māṇavakā sabbe, bhikkhamānaṃ kule kule;
于是各家学童们都说：这位长者是享乐的世人。
Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi.
他们对大众说：这位长者是喜好享乐的人。
‘‘Tena kammavipākena, pañcabhikkhusatā ime;
正因如此业的果报，这五十名比库全部
Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā’’ti. (apa. thera 1.39.73-77);
都得到了资助她们的美丽女子作为缘故。」（《长老阿毗昙》卷一，第39章，第73-77节）
Pañcame pañhe – silāvedhoti āhatacitto silaṃ pavijjhi. Atīte kira bodhisatto ca kaniṭṭhabhātā ca ekapituputtā ahesuṃ. Te pitu accayena dāse paṭicca kalahaṃ karontā aññamaññaṃ viruddhā ahesuṃ. Bodhisatto attano balavabhāvena kaniṭṭhabhātaraṃ ajjhottharitvā tassupari pāsāṇaṃ pavijjhesi. So tena kammavipākena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddho jāto. Devadatto rāhulakumārassa mātulo pubbe serivāṇijakāle bodhisattena saddhiṃ vāṇijo ahosi, te ekaṃ paṭṭanagāmaṃ patvā ‘‘tvaṃ ekavīthiṃ gaṇhāhi, ahampi ekavīthiṃ gaṇhāmī’’ti dvepi paviṭṭhā. Tesu devadattassa paviṭṭhavīthiyaṃ jiṇṇaseṭṭhibhariyā ca nattā ca dveyeva ahesuṃ, tesaṃ mahantaṃ suvaṇṇathālakaṃ malaggahitaṃ bhājanantare ṭhapitaṃ hoti, taṃ suvaṇṇathālakabhāvaṃ ajānantī ‘‘imaṃ thālakaṃ gahetvā piḷandhanaṃ dethā’’ti āha. So taṃ gahetvā sūciyā lekhaṃ kaḍḍhitvā suvaṇṇathālakabhāvaṃ ñatvā ‘‘thokaṃ datvā gaṇhissāmī’’ti cintetvā gato. Atha bodhisattaṃ dvārasamīpaṃ āgataṃ disvā ‘‘nattā, ayye , mayhaṃ kacchapuṭaṃ piḷandhanaṃ dethā’’ti. Sā taṃ pakkosāpetvā nisīdāpetvā taṃ thālakaṃ datvā ‘‘imaṃ gahetvā mayhaṃ nattāya kacchapuṭaṃ piḷandhanaṃ dethā’’ti. Bodhisatto taṃ gahetvā suvaṇṇathālakabhāvaṃ ñatvā ‘‘tena vañcitā’’ti ñatvā attano pasibbakāya ṭhapitaaṭṭhakahāpaṇe avasesabhaṇḍañca datvā kacchapuṭaṃ piḷandhanaṃ kumārikāya hatthe piḷandhāpetvā agamāsi. So vāṇijo punāgantvā pucchi. ‘‘Tāta, tvaṃ na gaṇhittha, mayhaṃ putto idañcidañca datvā taṃ gahetvā gato’’ti. So taṃ sutvāva hadayena phālitena viya dhāvitvā anubandhi. Bodhisatto nāvaṃ āruyha pakkhandi. So ‘‘tiṭṭha, mā palāyi mā palāyī’’ti vatvā ‘‘nibbattanibbattabhave taṃ nāsetuṃ samattho bhaveyya’’nti patthanaṃ akāsi.
第五个问题——所谓以石刺伤，是指用坚硬的石头刺入受伤之处。过去传说菩萨和他的幼弟弟们曾是同父异母的兄弟。他们因父亲的丧失，便互为奴仆，互相争斗，彼此为敌。菩萨凭借自身力量，将幼弟弟挑起于上，用石头刺伤他。他因此业报，在地狱等处受苦千万年，后来于今生末劫中成为佛陀。德瓦达多是罗睺罗的舅父，曾在僧伽商贩时与菩萨同为商人，曾共行买卖。他们落脚于同一港口城，说“你走这条街，我也走这条街”，于是两条街相交。德瓦达多所住街道，老妇人是旧地痞，住处狭窄，两街道仅有两条小巷。老妇人置放一顶金帽在屋檐下，未知是金帽，称“带此帽去抵押吧”。德瓦达多取了帽子，在尚未知其为金帽前，划了一个针记，想“给点钱就拿走”。后来见菩萨近门而来，说“老妇人，师父，给我甲壳虫壳做抵押吧。”老妇人将帽子给予菩萨说“拿了这个，到我处用甲壳虫壳抵押”。菩萨知道为金帽，心中生念“被欺骗了”，于是交出十八枚金钱和其他资产，将甲壳虫壳押在少女手中后离开。商人复返问老妇人“父亲，你没收下么？我儿子给了什么，拿去即离开？”老妇人闻言心头火起，立刻追赶。菩萨登船逃走，对老妇人说“站住，别跑，别逃”，且思惟“如能复得此事，不可遗忘”而奔走。
So patthanāvasena anekesu jātisatasahassesu aññamaññaṃ viheṭhetvā imasmiṃ attabhāve sakyakule nibbattitvā kamena bhagavati sabbaññutaṃ patvā rājagahe viharante anuruddhādīhi saddhiṃ bhagavato santikaṃ gantvā pabbajitvā jhānalābhī hutvā pākaṭo bhagavantaṃ varaṃ yāci – ‘‘bhante, sabbo bhikkhusaṅgho piṇḍapātikādīni terasa dhutaṅgāni samādiyatu, sakalo bhikkhusaṅgho mama bhāro hotū’’ti. Bhagavā na anujāni. Devadatto veraṃ bandhitvā parihīnajjhāno bhagavantaṃ māretukāmo ekadivasaṃ vebhārapabbatapāde ṭhitassa bhagavato upari ṭhito pabbatakūṭaṃ paviddhesi. Bhagavato ānubhāvena aparo pabbatakūṭo taṃ patamānaṃ sampaṭicchi. Tesaṃ ghaṭṭanena uṭṭhitā papaṭikā āgantvā bhagavato pādapiṭṭhiyaṃ pahari. Tena vuttaṃ –
因思此事菩萨于无数千生中相互冲突，在此一生成于释氏族中，因缘和合，获得对诸法皆通达的智慧，住于王舍城，与阿难等同行，亲近佛陀。出家后得禅定，公开向佛陀请求：“世尊，愿比库僧团均得收持乞食衣食三净行，整个比库团成为我所托付。”佛陀未允许。德瓦达多怀怨结仇，居心杀佛，曾一日立于蜂拥山脚，向佛投掷巨石。佛之侍从见状，有人从远山跑来击退石块，保护佛陀脚踝。由此传说——
‘‘Vemātubhātaraṃ pubbe, dhanahetu haniṃ ahaṃ;
“过去你兄弟，我因财富而害你；
Pakkhipiṃ giriduggasmiṃ, silāya ca apiṃsayiṃ.
将石头掷于山间，也用石头刺伤。”
‘‘Tena kammavipākena, devadatto silaṃ khipi;
“以此业缘，德瓦达多杀我；
Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā’’ti. (apa. thera 1.39.78-79);
用指甲刺破脚，留下石头的痕迹。”（《长老阿泼》卷1第39章78至79节）
Chaṭṭhapañhe – sakalikāvedhoti sakalikāya ghaṭṭanaṃ. Atīte kira bodhisatto ekasmiṃ kule nibbatto daharakāle mahāvīthiyaṃ kīḷamāno vīthiyaṃ piṇḍāya caramānaṃ paccekabuddhaṃ disvā ‘‘ayaṃ muṇḍako samaṇo kuhiṃ gacchatī’’ti pāsāṇasakalikaṃ gahetvā tassa pādapiṭṭhiyaṃ khipi . Pādapiṭṭhicammaṃ chinditvā ruhiraṃ nikkhami. So tena pāpakammena anekavassasahassāni niraye mahādukkhaṃ anubhavitvā buddhabhūtopi kammapilotikavasena pādapiṭṭhiyaṃ pāsāṇasakalikaghaṭṭanena ruhiruppādaṃ labhi. Tena vuttaṃ –
第六问——所谓用石块为器皿。过去据说，菩萨曾出生于一户人家，童年时在大道上玩耍，见到一位独觉者，便取起一块满是石子的石块，掷向对方的脚跟。脚跟皮肤被割破，鲜血流出。因这恶业，他经历了无数千年地狱极苦，并于佛陀出世时，作为业报，脚跟被石块砸伤流血。对此有云——
‘‘Purehaṃ dārako hutvā, kīḷamāno mahāpathe;
“过去作为少年，在大道上游玩；
Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ.
见到独觉者，便用石块投掷。”
‘‘Tena kammavipākena, idha pacchimake bhave;
“因此业果，在今西方世中；
Vadhatthaṃ maṃ devadatto, abhimāre payyojayī’’ti. (apa. thera 1.39.80-81);
『迭瓦达德欲置我于死地，派遣刺客加害于我。』
Sattamapañhe – nāḷāgirīti dhanapālako hatthī māraṇatthāya pesito. Atīte kira bodhisatto hatthigopako hutvā nibbatto hatthiṃ āruyha vicaramāno mahāpathe paccekabuddhaṃ disvā ‘‘kuto āgacchati ayaṃ muṇḍako’’ti āhatacitto khilajāto hatthinā āsādesi. So tena kammena apāyesu anekavassasahassāni dukkhaṃ anubhavitvā pacchimattabhāve buddho jāto. Devadatto ajātasatturājānaṃ sahāyaṃ katvā ‘‘tvaṃ, mahārāja, pitaraṃ ghātetvā rājā hohi, ahaṃ buddhaṃ māretvā buddho bhavissāmī’’ti saññāpetvā ekadivasaṃ rañño anuññātāya hatthisālaṃ gantvā – ‘‘sve tumhe nāḷāgiriṃ soḷasasurāghaṭe pāyetvā bhagavato piṇḍāya caraṇavelāyaṃ pesethā’’ti hatthigopake āṇāpesi. Sakalanagaraṃ mahākolāhalaṃ ahosi, ‘‘buddhanāgena hatthināgassa yuddhaṃ passissāmā’’ti ubhato rājavīthiyaṃ mañcātimañcaṃ bandhitvā pātova sannipatiṃsu. Bhagavāpi katasarīrapaṭijaggano bhikkhusaṅghaparivuto rājagahaṃ piṇḍāya pāvisi. Tasmiṃ khaṇe vuttaniyāmeneva nāḷāgiriṃ vissajjesuṃ. So vīthicaccarādayo vidhamento āgacchati. Tadā ekā itthī dārakaṃ gahetvā vīthito vīthiṃ gacchati, hatthī taṃ itthiṃ disvā anubandhi. Bhagavā ‘‘nāḷāgiri, na taṃ hanatthāya pesito, idhāgacchāhī’’ti āha. So taṃ saddaṃ sutvā bhagavantābhimukho dhāvi. Bhagavā aparimāṇesu cakkavāḷesu anantasattesu pharaṇārahaṃ mettaṃ ekasmiṃyeva nāḷāgirimhi phari. So bhagavato mettāya phuṭo nibbhayo hutvā bhagavato pādamūle nipati. Bhagavā tassa matthake hatthaṃ ṭhapesi. Tadā devabrahmādayo acchariyabbhutajātacittā pupphaparāgādīhi pūjesuṃ. Sakalanagare jaṇṇukamattā dhanarāsayo ahesuṃ. Rājā ‘‘pacchimadvāre dhanāni nagaravāsīnaṃ hontu, puratthimadvāre dhanāni rājabhaṇḍāgāre hontū’’ti bheriṃ carāpesi. Sabbe tathā kariṃsu. Tadā nāḷāgiri dhanapālo nāma ahosi. Bhagavā veḷuvanārāmaṃ agamāsi. Tena vuttaṃ –
第七问——所谓竹竿象，是象主为杀象而派遣。过去据说，菩萨曾为象夫，养护象，骑象在大道上行走，见到独觉者，心生害意问：“此剃度者自何而来？”便用折断的象牙刺伤独觉者。因恶业，他历经无数千年苦难，于后世转生为佛。天人德塔曾做未生怨王的随从，说：“大王，你若杀父必当为王，我若杀佛必成佛。”于是约定一日，违王命至象树林，嘱象夫派象至十六魔敌处投掷于佛托钵处行脚时。众城震动，极大喧哗，言“将见佛蛇与象蛇作战”，两王围绕王街用织成的网铺地，聚集较量。佛亦化现千身，持钵在僧团围绕中进入王舍城托钵。彼时众城人明了，乃放走竹竿之象。象夫及象夫所骑的象队纷纷前往。时一女子抱一童行走于道，象见女子即跟随。佛言：“竹竿象，不是为杀汝而来，来此是欲依止。”听此之声，象即向佛飞驰而来，不生怖畏，伏于佛足下。佛手放于其首。时梵天等神皆生大奇异心，以花浆等供养。城中富豪如蚁聚集，王以号令：“西门聚纳民财，东门聚纳国库财。”众皆如命。此时竹竿象得名为象主。佛转入竹林精舍。对此有云——
‘‘Hatthāroho pure āsiṃ, paccekamunimuttamaṃ;
我曾经在以前，骑乘大象，独觉圣者的解脱境界，
Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ.
随行乞食时，我触及了一头象。
‘‘Tena kammavipākena, bhanto nāḷāgirī gajo;
因着那恶业的果报，尊者，你说那象是那拿罗吉利山的象；
Giribbaje puravare, dāruṇo samupāgamī’’ti. (apa. thera 1.39.82-83);
它凶猛地接近山脚村庄，居于山头之先。
Aṭṭhamapañhe – satthacchedoti satthena gaṇḍaphālanaṃ kuṭhārāya satthena chedo. Atīte kira bodhisatto paccantadese rājā ahosi. So dujjanasaṃsaggavasena paccantadese vāsavasena ca dhutto sāhasiko ekadivasaṃ khaggahattho pattikova nagare vicaranto nirāparādhe jane khaggena phālento agamāsi. So tena pāpakammavipākena bahūni vassasahassāni niraye paccitvā tiracchānādīsu dukkhamanubhavitvā pakkāvasesena pacchimattabhāve buddhabhūtopi heṭṭhā vuttanayena devadattena khittapāsāṇasakkhalikapahārena uṭṭhitagaṇḍo ahosi. Jīvako mettacittena taṃ gaṇḍaṃ phālesi. Vericittassa devadattassa ruhiruppādakammaṃ anantarikaṃ ahosi, mettacittassa jīvakassa gaṇḍaphālanaṃ puññameva ahosi. Tena vuttaṃ –
第八问——所谓断节，是师以斧头斩断节骨。过去据说，菩提萨埵曾为一国王之形象。此人因与恶人结交，又被对境魔修，胆大妄为，某日如持刀手在城中游走，未犯过错，却被刀所伤。因此恶业果报，他受多年地狱苦，承受畜生等种种痛苦。最终临终时在西方附近，成为佛陀化身下的低位天人，因天人德品被神将用铁锁链解除桎梏，成为断节者。基瓦迦以慈心救助他，砍断其节骨。恶智神德断节者德起疮痍业，慈智基瓦迦造就节骨果报之善。故有经言——
‘‘Rājāhaṃ pattiko āsiṃ, sattiyā purise haniṃ;
『我曾为国王的刀手，手杀七十人之辈；'}
Tena kammavipākena, niraye paccisaṃ bhusaṃ.
由于该行为的果报，在地狱中遭受刀杖的痛苦。
‘‘Kammuno tassa sesena, idāni sakalaṃ mama;
『作为该业余报，现在一切（痛苦）都属于我；
Pāde chaviṃ pakappesi, na hi kammaṃ vinassatī’’ti. (apa. thera 1.39.84-85);
脚步承受折磨，业行绝不灭亡。』（《阿帕》·长老集卷一第39章第84-85偈）
Navame pañhe – ‘‘sīsadukkhanti sīsābādho sīsavedanā. Atīte kira bodhisatto kevaṭṭagāme kevaṭṭo hutvā nibbatti. So ekadivasaṃ kevaṭṭapurisehi saddhiṃ macchamāraṇaṭṭhānaṃ gantvā macche mārente disvā tattha somanassaṃ uppādesi, sahagatāpi tatheva somanassaṃ uppādayiṃsu. So tena akusalakammena caturāpāye dukkhamanubhavitvā imasmiṃ pacchimattabhāve tehi purisehi saddhiṃ sakyarājakule nibbattitvā kamena buddhattaṃ pattopi sayaṃ sīsābādhaṃ paccanubhosi. Te ca sakyarājāno dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.viḍaḍūbhavatthu) vuttanayena viḍaḍūbhasaṅgāme sabbe vināsaṃ pāpuṇiṃsu. Tena vuttaṃ –
第九问——「头痛乃头病及头部之痛。过去据说如来出世前，在迦毗罗卫村中，曾为迦毗罗卫人，经一天与迦毗罗卫人一起，到鱼尸之处观看已死之鱼，彼时腹饥魔现，令其欢喜，同行者亦生欢喜。此因不善业力，四趣受苦，后世与迦毗罗卫人同处迦毗罗卫王族中，虽有欲乐，但得成佛果时自己却又经历头病痛苦。彼时迦毗罗卫王族因修法句经与恶斗，尽皆灭亡。故云——
‘‘Ahaṃ kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako;
『我在迦毗罗卫，乃迦毗罗卫儿子；
Macchake ghātite disvā, janayiṃ somanassakaṃ.
见鱼被杀，生起欢喜心。』
‘‘Tena kammavipākena, sīsadukkhaṃ ahū mama;
因此，因果业的结果，我头痛难忍；
Sabbe sakkā ca haññiṃsu, yadā hani viṭaṭūbho’’ti. (apa. thera 1.39.86-87);
过去曾被所有的萨咖所打伤，当时承受了刀剑的伤害。（阿婆罗长老传1.39.86-87）
Dasamapañhe – yavakhādananti verañjāyaṃ yavataṇḍulakhādanaṃ. Atīte kira bodhisatto aññatarasmiṃ kule nibbatto jātivasena ca andhabālabhāvena ca phussassa bhagavato sāvake madhurannapāne sālibhojanādayo ca bhuñjamāne disvā ‘‘are muṇḍakasamaṇā, yavaṃ khādatha, mā sālibhojanaṃ bhuñjathā’’ti akkosi. So tena akusalakammavipākena anekavassasahassāni caturāpāye dukkhamanubhavitvā imasmiṃ pacchimattabhāve kamena buddhattaṃ patvā lokasaṅgahaṃ karonto gāmanigamarājadhānīsu caritvā ekasmiṃ samaye verañjabrāhmaṇagāmasamīpe sākhāviṭapasampannaṃ pucimandarukkhamūlaṃ pāpuṇi. Verañjabrāhmaṇo bhagavantaṃ upasaṅkamitvā anekapariyāyena bhagavantaṃ jinituṃ asakkonto sotāpanno hutvā ‘‘bhante, idheva vassaṃ upagantuṃ vaṭṭatī’’ti ārocesi. Bhagavā tuṇhībhāvena adhivāsesi. Atha punadivasato paṭṭhāya māro pāpimā sakalaverañjabrāhmaṇagāmavāsīnaṃ mārāvaṭṭanaṃ akāsi. Piṇḍāya paviṭṭhassa bhagavato mārāvaṭṭanavasena ekopi kaṭacchubhikkhāmattaṃ dātā nāhosi. Bhagavā tucchapattova bhikkhusaṅghaparivuto punāgañchi. Tasmiṃ evaṃ āgate tattheva nivuṭṭhā assavāṇijā taṃ divasaṃ dānaṃ datvā tato paṭṭhāya bhagavantaṃ pañcasatabhikkhuparivāraṃ nimantetvā pañcannaṃ assasatānaṃ bhattato vibhāgaṃ katvā yavaṃ koṭṭetvā bhikkhūnaṃ pattesu pakkhipiṃsu . Sakalassa sahassacakkavāḷadevatā sujātāya pāyāsapacanadivase viya dibbojaṃ pakkhipiṃsu. Bhagavā paribhuñji , evaṃ temāsaṃ yavaṃ paribhuñji. Temāsaccayena mārāvaṭṭane vigate pavāraṇādivase verañjo brāhmaṇo saritvā mahāsaṃvegappatto buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā vanditvā khamāpesi. Tena vuttaṃ –
第十问——所谓食谷，即指吃谷物直到饱足。过去据说，正觉者在刚刚成佛前，曾转生为某一世家族中，具无知与愚痴相貌的婴儿。作为世尊的弟子，观察到这些柔弱的存在，曾叱责他们说：「你们这剃头出家人，应当吃谷物，不要只吃粥食。」正因这不善业的果报，他经历了无数千年的四趣痛苦，在这一生后期，因爱欲而堕落，却以佛身安住于世间，行走于村落、城邑、王都之中。某日，他来到魔布施婆罗门乡附近，取得一株结有细枝的黄檀树根。婆罗门见佛而来，虽多次尝试，却无法服从佛法，最终成为流果声闻，诵言：「尊者，今年的雨季，我希望能够亲近您。」彼时世尊安静而默然地住持。随后某日，魔王起意，聚集全村庄的所有婆罗门以进行叛逆的魔诱惑。承佛乞饭前，魔军之中竟无人能供给一丝比库的食粮。世尊如同得不到遮盖的袈裟围绕着比库团体，再次往返行走。在此期间，曾有商贩许诺提供这一天的布施，之后安排五百比库弟子，将五百头骆驼的供养谷物分配并投入弟子们的缽中。天界诸神皆聚集于此，如同菩萨节期间，天空布满五色烟火。世尊享用这些供养，恰如他们所供养的谷物。此供应谷物结束后，婆罗门告别，为佛法僧三宝举行盛大布施，虔诚顶礼，并因闻世尊说法而获释罪。论曰：
‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;
「我在佛陀的戒律中，向弟子们宣说清净法；
Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.
你们应当食谷，应当饮食谷物，不可只食粥粥。
‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;
因果业的结果，是他们曾经食用过这些谷物；
Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā’’ti. (apa. thera 1.39.88-89);
此处记载「当时，婆罗门邀请，住在韦兰贾耶」的情形。
Ekādasamapañhe – piṭṭhidukkhanti piṭṭhiābādho. Atīte kira bodhisatto gahapatikule nibbatto thāmasampanno kiñci rassadhātuko ahosi. Tena samayena eko mallayuddhayodho sakalajambudīpe gāmanigamarājadhānīsu mallayuddhe vattamāne purise pātetvā jayappatto kamena bodhisattassa vasananagaraṃ patvā tasmimpi jane pātetvā gantumāraddho. Tadā bodhisatto ‘‘mayhaṃ vasanaṭṭhāne esa jayaṃ patvā gacchatī’’ti tattha nagaramaṇḍalamāgamma appoṭetvā āgaccha mayā saddhiṃ yujjhitvā gacchāti. So hasitvā ‘‘ahaṃ mahante purise pātesiṃ, ayaṃ rassadhātuko vāmanako mama ekahatthassāpi nappahotī’’ti appoṭetvā naditvā āgacchi. Te ubhopi aññamaññaṃ hatthaṃ parāmasiṃsu, bodhisatto taṃ ukkhipitvā ākāse bhamitvā bhūmiyaṃ pātento khandhaṭṭhiṃ bhinditvā pātesi. Sakalanagaravāsino ukkuṭṭhiṃ karontā appoṭetvā vatthābharaṇādīhi bodhisattaṃ pūjesuṃ. Bodhisatto taṃ mallayodhaṃ ujuṃ sayāpetvā khandhaṭṭhiṃ ujukaṃ katvā ‘‘gaccha ito paṭṭhāya evarūpaṃ mā karosī’’ti vatvā uyyojesi. So tena kammavipākena nibbattanibbattabhave sarīrasīsādi dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddhabhūtopi piṭṭhirujādidukkhamanubhosi. Tasmā kadāci piṭṭhidukkhe uppanne sāriputtamoggallāne ‘‘ito paṭṭhāya dhammaṃ desethā’’ti vatvā sayaṃ sugatacīvaraṃ paññāpetvā sayati, kammapilotikaṃ nāma buddhamapi na muñcati. Vuttañhetaṃ –
关于第十一问──皮提痛乃由皮肤疾病所致。过去，据说菩萨曾降生于富户之家，居于静止安宁之处，体内曾有某种湿痰之质。那时，在整个南瞻部洲的乡村聚落、王宫都流行发生一场名为马拉之战的斗争，有一位男子投身于该战，因而被击倒。菩萨见状，将其扶起，护送至自己所居的城镇。在此地，该人得以恢复，开始行进。菩萨来到城中，释然微笑，自言：「我曾击倒伟丈夫，此湿痰之质的男子，竟连我一手也无法抵挡。」诸人看到后互相握手欢呼，菩萨更将那战士举起抛向空中，使他在地上摔断几处关节而倒下。全城居民鼓掌欢迎，并以衣物饰品尊敬菩萨。菩萨将该马拉战士平直安置，切断其关节后严肃告诫：「离开这里后，切勿再作此类行为。」因此业力果报，他在一般生命轮回中及后来果成佛时，仍受皮肤病等痛苦。曾经在有皮肤病苦时，曾嘱咐沙利子与马哈摩嘎喇那说：「离开这里后要宣说佛法」，自己披上圣僧衣服躺卧，显示即使是佛，作为因果引导者，也不离业力控制。有言：「佛陀涅槃时，曾有言：『涅槃现起时，我令马拉之子受苦；因此，彼时皮肤痛在我身上显现。』」
‘‘Nibbuddhe vattamānamhi, mallaputtaṃ niheṭhayiṃ;
『我令马拉之子受苦，彼时因果如此成为我。』（如法长老语录 1.39.90）
Tena kammavipākena, piṭṭhidukkhaṃ ahū mamā’’ti. (apa. thera 1.39.90);
此详第十二问──呕吐泻泄为红翅蛾虫疾。过去据说菩萨曾居于富户之家，靠医生施药为生活。曾为某富商之子治疗疾病，配制药物治愈后，未加慎重地给予天人之药，导致服后呕吐泻泄。该商子财力丰厚。因该业力果报，他于后生轮回中，甚至至成佛导致涅槃之时，均患赤蛾虫疾。临终时，在俱胝天及转轮圣王所统摄之众多鬼神护食之时，病痛伴随其最后饮食。南瞻部洲济东苦城，日满盛会，世尊行至苦城，为涅槃做准备，多所停留。临终时，因极大痛苦而卧倒，净饮水，旋即于之后正式涅槃。说明因果业力不可逃避。《法义长老注疏》云──
Dvādasamapañhe – atisāroti lohitapakkhandikāvirecanaṃ. Atīte kira bodhisatto gahapatikule nibbatto vejjakammena jīvikaṃ kappesi. So ekaṃ seṭṭhiputtaṃ rogena vicchitaṃ tikicchanto bhesajjaṃ katvā tikicchitvā tassa deyyadhammadāne pamādamāgamma aparaṃ osadhaṃ datvā vamanavirecanaṃ akāsi. Seṭṭhi bahudhanaṃ adāsi. So tena kammavipākena nibbattanibbattabhave lohitapakkhandikābādhena vicchito ahosi. Imasmimpi pacchimattabhāve parinibbānasamaye cundena kammāraputtena pacitasūkaramaddavassa sakalacakkavāḷadevatāhi pakkhittadibbojena āhārena saha bhuttakkhaṇe lohitapakkhandikāvirecanaṃ ahosi. Koṭisatasahassānaṃ hatthīnaṃ balaṃ khayamagamāsi. Bhagavā visākhapuṇṇamāyaṃ kusinārāyaṃ parinibbānatthāya gacchanto anekesu ṭhānesu nisīdanto pipāsito pānīyaṃ pivitvā mahādukkhena kusināraṃ patvā paccūsasamaye parinibbāyi. Kammapilotikaṃ evarūpaṃ lokattayasāmimpi na vijahati. Tena vuttaṃ –
『我为医者，治愈富商之子，予以泻药；』
‘‘Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ;
『我曾是一名医者，为长者之子施行泻药。』
Tena kammavipākena, hoti pakkhandikā mamāti.
由此业报的因缘，必有起乖弃我见的现象。
‘‘Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato;
“诸如此类，圣胜者如是宣说，作为比库僧团之领袖；
Sabbābhiññābalappatto, anotatte mahāsare’’ti. (apa. thera 1.39.91, 96);
具足一切知见之力，非他人可及之大圣。”（此句出自《长老阿波》卷一第39章第91、96节）
Evaṃ paṭiññātapañhānaṃ, mātikāṭhapanavasena akusalāpadānaṃ samattaṃ nāma hotīti vuttaṃ itthaṃ sudanti itthaṃ iminā pakārena heṭṭhā vuttanayena. Sudanti nipāto padapūraṇatthe āgato. Bhagavā bhāgyasampanno pūritapāramimahāsatto –
对于这样回答质疑的问题，以如下以心为本的表格作为基础，称之为不善根行为之完全总结，故此有如此说法，并且以言下之意进一步阐述。『如此』为修辞助词，以补足词尾成分而来。世尊是具足福德的至上大意志者—
‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;
“福德丰盛、福缘相应，因福德而得分散；
Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –
享受福德、转往有益之所，故于诸世中成为福德之主。”
Evamādiguṇayutto devātidevo sakkātisakko brahmātibrahmā buddhātibuddho so mahākāruṇiko bhagavā attano buddhacariyaṃ buddhakāraṇaṃ sambhāvayamāno pākaṭaṃ kurumāno buddhāpadāniyaṃ nāma buddhakāraṇapakāsakaṃ nāma dhammapariyāyaṃ dhammadesanaṃ suttaṃ abhāsittha kathesīti.
如是具诸善根的天中之天，天帝中的天帝，梵天中的梵天，佛陀中的佛陀，世尊以其深广的大慈悲，自行成就成佛之行，为成佛因缘，广为宣说佛陀所应知之法——此法为佛果之因所照显的佛法真理，这部法的教说即是所说的经文。
Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya · 如是，于净人喜乐之譬喻注疏中
Buddhaapadānasaṃvaṇṇanā samattā. · 佛陀譬喻注释已圆满。
2.Paccekabuddhaapadānavaṇṇanā二、独觉佛譬喻注释
Tato anantaraṃ apadānaṃ saṅgāyanto ‘‘paccekabuddhāpadānaṃ, āvuso ānanda, bhagavatā kattha paññatta’’nti puṭṭho ‘‘atha paccekabuddhāpadānaṃ suṇāthā’’ti āha. Tesaṃ apadānattho heṭṭhā vuttoyeva.
随后诵持尊者行传者问道：‘尊者阿难，独觉佛的行传是如何记述的？’回答说：‘当听独觉佛的行传。’以下即为该行传义，详述如下。
§83
83. ‘‘Suṇāthā’’ti vuttapadaṃ uppattinibbattivasena pakāsento ‘‘tathāgataṃ jetavane vasanta’’ntiādimāha. Tattha jetakumārassa nāmavasena tathāsaññite vihāre catūhi iriyāpathavihārehi dibbabrahmaariyavihārehi vā vasantaṃ viharantaṃ yathā purimakā vipassiādayo buddhā samattiṃsapāramiyo pūretvā āgatā, tathā amhākampi bhagavā āgatoti tathāgato. Taṃ tathāgataṃ jetavane vasantanti sambandho. Vedehamunīti vedeharaṭṭhe jātā vedehī, vedehiyā putto vedehiputto. Monaṃ vuccati ñāṇaṃ, tena ito gato pavattoti muni. Vedehiputto ca so muni ceti ‘‘vedehiputtamunī’’ti vattabbe ‘‘vaṇṇāgamo’’tiādinā niruttinayena i-kārassa attaṃ putta-saddassa ca lopaṃ katvā ‘‘vedehamunī’’ti vuttaṃ. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ satimantānaṃ dhitimantānaṃ gatimantānaṃ bahussutānaṃ upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) etadagge ṭhapito āyasmā ānando nataṅgo namanakāyaṅgo añjaliko hutvā ‘‘bhante, paccekabuddhā nāma kīdisā hontī’’ti apucchīti sambandho. Te paccekabuddhā kehi hetubhi kehi kāraṇehi bhavanti uppajjanti. Vīrāti bhagavantaṃ ālapati.
所谓‘听者’，此言表明记述者缘起而述曰：‘如来曾住于拘尸那城（JETAVANA）’等起首文。拘尸那园中，以拘尸那子之名著称的寺院里，设有四行道场，且有天、梵、圣人道场等，正如古代诸佛如初转法轮的毗婆尸佛等，圆满无上清净禅定至法之境，世尊亦如是降临，故曰如来住于拘尸那园。拘尸那园故名来自于拘尸那子。本地称该地为拘尸那子园。‘Vedehamuni’意为‘Vedeha’国之人，‘muni’谓智者，故称‘Vedeha智者’。有学者为适合语音习惯，省略父字音，称为‘Vedehamuni’。因此尊者阿难尊奉此贤者为我众比库中正信、正念、正坚立、博学多闻且精进用功之典范。叙述者复进一步询问：‘尊者，独觉佛是何种类？’答曰：独觉佛因缘各异，故有多种，尊者以宏论述佛陀事迹。
§84-85
84-85. Tato paraṃ vissajjitākāraṃ dassento ‘‘tadāha sabbaññuvaro mahesī’’tiādimāha. Sabbaṃ atītādibhedaṃ hatthāmalakaṃ viya jānātīti sabbaññū, sabbaññū ca so varo uttamo ceti sabbaññuvaro. Mahantaṃ sīlakkhandhaṃ, samādhikkhandhaṃ, paññākkhandhaṃ, vimuttikkhandhaṃ, mahantaṃ vimuttiñāṇadassanakkhandhaṃ esati gavesatīti mahesi. Ānandabhaddaṃ madhurena sarena tadā tasmiṃ pucchitakāle āha kathesīti sambandho. Bho ānanda, ye paccekabuddhā pubbabuddhesu pubbesu atītabuddhesu katādhikārā katapuññasambhārā jinasāsanesu aladdhamokkhā appattanibbānā. Te sabbe paccekabuddhā dhīrā idha imasmiṃ loke saṃvegamukhena ekapuggalaṃ padhānaṃ katvā paccekabuddhā jātāti attho. Sutikkhapaññā suṭṭhu tikkhapaññā. Vināpi buddhehi buddhānaṃ ovādānusāsanīhi rahitā api. Parittakenapi appamattakenapi ārammaṇenapaccekabodhiṃ paṭiekkaṃ bodhiṃ sammāsambuddhānantaraṃ bodhiṃ anupāpuṇanti paṭivijjhanti.
随后示现布施行之位，言道：‘当时彼乃全知第一尊者’等。‘全知’者，谓其能手掌握一切昔时之事及异类之趣，犹如熟知手中之钵盂，故极为无所不知。此尊甚为第一，为最上长者。其除五戒、集定慧三学具足，至解脱慧眼广大深远之境而执着于净善，故被称为‘大贤’。当时尊者阿难谦恭敬虔，于问话时答以仁慈之言。谨言独觉佛于昔时诸佛之前所积之功德及领受之圣教，因而得解脱不灭涅槃。诸独觉佛皆具智慧深沉，于现世中以断尽疑惑之力，一心专注所谓独觉者之生起。具足清净智慧，善于断绝于三宝释教所未覆之见解。即便无佛宣说教化，亦能独自修持菩提，而未得成正觉，由此断定独觉非真正完全觉者。
§86
86.Sabbamhilokamhi sakalasmiṃ lokattaye mamaṃ ṭhapetvā maṃ vihāya pacekabuddhehi samova sadiso eva natthi, tesaṃ mahāmunīnaṃ paccekabuddhānaṃ imaṃ vaṇṇaṃ imaṃ guṇaṃ padesamattaṃ saṅkhepamattaṃ ahaṃ tumhākaṃ sādhu sādhukaṃ vakkhāmi kathessāmīti attho.
在一切世间、一切世俗中，将我置于其上，舍我而无他，如此独觉佛之中无有相似者。因此诸贤大圣独觉佛之事迹、品行，则以简略而明白言述，谨为汝辈中正法护持者开示此义，愿汝等以此正知正见恭敬奉持。
§87
87. Anācariyakā hutvā sayameva buddhānaṃ attanāva paṭividdhānaṃ isīnaṃ antare mahāisīnaṃ madhūvakhuddaṃ khuddakamadhupaṭalaṃ iva sādhūni madhurāni vākyāni udānavacanāni anuttaraṃ uttaravirahitaṃ bhesajaṃ osadhaṃ nibbānaṃ patthayantā icchantā sabbe tumhe supasannacittā suppasannamanā suṇātha manasi karothāti attho.
虽非亲炳如佛，然独觉诸大贤内心甘露如蜜，小而清净，好比酿蜜匠所制之甘露蜜，仁慈而悦耳之开示金言典籍，恰如无上之妙药，能治一切烦恼苦难，导归涅槃安乐，吾愿汝等心净意明，悉心聆听奉行。
§88-89
88-89.Paccekabuddhānaṃ samāgatānanti rāsibhūtānaṃ uppannānaṃ paccekabuddhānaṃ. Ariṭṭho, upariṭṭho, tagarasikhi, yasassī, sudassano, piyadassī, gandhāro, piṇḍolo, upāsabho, nitho, tatho, sutavā, bhāvitatto, sumbho, subho, methulo, aṭṭhamo, sumedho, anīgho, sudāṭho, hiṅgu, hiṅgo, dvejālino, aṭṭhako, kosalo, subāhu, upanemiso, nemiso, santacitto, sacco, tatho, virajo, paṇḍito, kālo, upakālo, vijito, jito, aṅgo, paṅgo, guttijjito, passī, jahī, upadhiṃ, dukkhamūlaṃ, aparājito, sarabhaṅgo, lomahaṃso , uccaṅgamāyo, asito, anāsavo, manomayo, mānacchido, bandhumā, tadādhimutto, vimalo, ketumā, kotumbaraṅgo, mātaṅgo, ariyo, accuto, accutagāmi, byāmako, sumaṅgalo, dibbilo cātiādīnaṃ paccekabuddhasatānaṃ yāni apadānāni paramparaṃ paccekaṃ byākaraṇāni yo ca ādīnavo yañca virāgavatthuṃ anallīyanakāraṇaṃ yathā ca yena kāraṇena bodhiṃ anupāpuṇiṃsu catumaggañāṇaṃ paccakkhaṃ kariṃsu. Sarāgavatthusūti suṭṭhu allīyitabbavatthūsu vatthukāmakilesakāmesu virāgasaññī virattasaññavanto rattamhi lokamhi allīyanasabhāvaloke viratacittā anallīyanamanā hitvā papañceti rāgo papañcaṃ doso papañcaṃ sabbakilesā papañcāti papañcasaṅkhāte kilese hitvā jiya phanditānīti phanditāni dvāsaṭṭhi diṭṭhigatāni jinitvā tatheva tena kāraṇena evaṃ bodhiṃ anupāpuṇiṃsu paccekabodhiñāṇaṃ paccakkhaṃ kariṃsūti attho.
88-89.所谓‘独觉者之会’者，是指那些成为独觉者中聚合者的群体。其名单依次为：阿利陀、乌贫陀、陀伽罗斯吉、耶萨斯、苏达萨那、毗耶达斯、迦陀、毗迦罗、乌巴莎波、尼陀、陀陀、苏陀瓦、婆吽提多、苏吽波、苏波、摩凸罗、阿陀摩、苏摩地、阿尼耆、苏陀、兴古、兴果、陀耶伽利、阿陀訶、迦索罗、苏巴吽、乌巴尼弥苏、尼弥苏、三达迟多、萨趣、陀陀、毗罗、般陀、迦罗、乌巴卡罗、毗吉多、耶多、阿耆多、般陀、乌巴提多、苏地多、阿跋多、尸婆鞠罗、卢摩含索、乌渣迦摩曜、阿悉陀、无亚索者、摩努阿耶、摩那赤提多、般附摩、陀陀提摩陀、毗摩逻、迦诃多摩伽、摩陀咖苏婆、摩陀迦毕那、雷瓦陀、准陀、索那、毕陵达瓦差、答巴马喇子等诸多独觉者的姓名与世系。所谓‘独觉者注释’，即对前述种种独觉者的详细释义。无爱缘起者，即对烦恼喜好等缘起的无缠系者，依彼因缘未堕着达诸觉悟果位。独觉者以此联系四圣谛知识而明了觉知。因此，明白无爱诸烦恼为彼时在世间于觉知中应断之所致。贪欲所生的纷扰，瞋恚所生的纷扰，所有烦恼所生的纷扰，称为烦恼纷扰；弃除诸烦恼烦恼纷扰而成智慧、解脱者谓之贤明解脱者，即信胜解脱之义。由此证得彼种无上独觉，获得彼等真知，此乃其文义所在。
§90-91
90-91.Sabbesu bhūtesu nidhāya daṇḍanti tajjanaphālanavadhabandhanaṃ nidhāya ṭhapetvā tesaṃ sabbasattānaṃ antare aññataraṃ kañci ekampi sattaṃ aviheṭhayaṃ aviheṭhayanto adukkhāpento mettena cittena ‘‘sabbe sattā sukhitā hontū’’ti mettāsahagatena cetasā hitānukampī hitena anukampanasabhāvo. Atha vā sabbesu bhūtesu nidhāya daṇḍanti sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ. Bhūtesūti bhūtā vuccanti tasā ca thāvarā ca. Yesaṃ tasiṇā taṇhā appahīnā, yesañca bhayabheravā appahīnā, te tasā. Kiṃ kāraṇā vuccanti tasā? Tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti, taṃ kāraṇā vuccanti tasā. Yesaṃ tasiṇā taṇhā pahīnā, yesañca bhayabheravā pahīnā, te thāvarā. Kiṃ kāraṇā vuccanti thāvarā? Thiranti na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṃ āpajjanti, taṃ kāraṇā vuccanti thāvarā.
90-91.诸有情众生中，若在内心安置惩戒如杖之果报杀业之缚，令其坚固而制止恶行，则在诸众生命中必有某一众生，有七人之一为不伤害他者者。彼等行为不伤害他，以慈心善意“愿一切众生安乐”为出发，内心具足友好与慈悲，身口意均于恶缘中不起乱念。或在诸行众生中安置惩戒杖者，此“诸”乃表示一切、完整、一切处、无遗漏含义。众生即“有者”及“无常者”。所谓不动者者，指其内贪爱已断，恐惧忧愁亦已除去，彼即为不动者。所谓动者者，则其贪已断，恐惧亦断，彼为无常者。为何谓动者？因其内心生忧愁惧恐及笑意，动故以因名之。为何谓不动者？因其心不摇动、不振动、不忧愁、不惧怕且无忧愁内心故，因缘名之为不动者。
Tayo daṇḍā – kāyadaṇḍo, vacīdaṇḍo, manodaṇḍoti. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Sabbesu sakalesu bhūtesu sattesu taṃ tividhaṃ daṇḍaṃ nidhāya nidahitvā oropayitvā samoropayitvā nikkhipitvā paṭippassambhetvā hiṃsanatthaṃ agahetvāti sabbesu bhūtesu nidhāya daṇḍaṃ. Aviheṭhayaṃ aññatarampi tesanti ekamekampi sattaṃ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayaṃ aviheṭhayanto aññatarampi tesaṃ. Na puttamiccheyya kuto sahāyanti nāti paṭikkhepo. Puttanti cattāro puttā atrajo putto, khettajo, dinnako, antevāsiko putto. Sahāyanti sahāyo vuccati yena saha āgamanaṃ phāsu, gamanaṃ phāsu, ṭhānaṃ phāsu, nisajjā phāsu, ālapanaṃ phāsu, sallapanaṃ phāsu, samullapanaṃ phāsu. Na puttamiccheyya kuto sahāyanti puttampi na iccheyya na sādiyeyya na pattheyya na pihayeyya nābhijappeyya, kuto mittaṃ vā sandiṭṭhaṃ vā sambhattaṃ vā sahāyaṃ vā iccheyya sādiyeyya pattheyya pihayeyya abhijappeyyāti na puttamiccheyya kuto sahāyaṃ. Eko care khaggavisāṇakappoti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.
所谓三种惩戒者，乃指身惩戒、语惩戒、意惩戒。三种身体恶行为身惩戒，且有四种口恶行为语惩戒，三种意恶行为意惩戒。于诸众生整体中依此三种惩戒安置、修止、断绝、放下、缓和、平息，以免加害，此即“诸有情众生设惩戒”之义。有人以手、鞭、杖、绳索等惩戒他人，或素服者或大众人，彼等不伤害作法，必有一人为不加害者，故名不杀人者。所谓子者，有四种：胎生子、卵生子、湿生子、化生之子。相随者名为助者，谓共同行住、行走、语谈皆和合者。非子则为非助，相对朋友、同志、同伴、差遣、不合诸境，则为非助者。独觉者为一，出家为一，断贪惜为一，绝除恚为一，离痴为一，灭烦恼为一，行般涅槃之道为一，得无上独觉为一。
Kathaṃ so paccekasambuddho pabbajjāsaṅkhātena eko? So hi paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā, puttadārapalibodhaṃ chinditvā, ñātipalibodhaṃ, mittāmaccapalibodhaṃ, sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā nikkhamma anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā ekova carati viharati iriyati vattati pāleti yapeti yāpetīti evaṃ so paccekasambuddho pabbajjāsaṅkhātena eko.
独觉者何以称为出家为一者？彼独觉者断绝全家人情之烦恼，断绝亲子亲属间烦恼，断绝兄弟、朋友之烦恼，断绝会合交易之烦恼，察灭头发与身体之垢秽，披袈裟衣服，离家出外，远离城市生活，心无所有，单独修行，独自而住，行、止、转、作、持、施等，皆独自进行，此谓独觉者以出家为一。
Kathaṃ so paccekasambuddho adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamati, eko carati viharati iriyati vattati pāleti yapeti yāpetīti evaṃ so adutiyaṭṭhena eko.
独觉者何以称为断除二业为一者？彼独觉者出家后，依林野间之路径、道路、草席、座垫、避难处等所，安静无喧嚣，无杂声扰，安卧安坐，一者独立行止，独自作息，饮食乞食皆独自，此谓独觉者以断除二业为一者。
Kathaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko? So eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṃ padahanto māraṃ sasenakaṃ namuciṃ kaṇhaṃ pamattabandhuṃ vidhametvā ca taṇhājāliniṃ visaritaṃ visattikaṃ pajahi vinodesi byantiṃ akāsi anabhāvaṃ gamesi.
独觉者何以称为断除贪为一者？彼独觉者为第二人，勤奋正念，勤修庄严，极力精进，斩断魔敌，离入黑暗，断除疏忽，与亲恶友决绝，摧毁贪爱之网，远离不净，安乐自在，无忧无惧，游行于诸境界中，此谓独觉者以断除贪为一者。
‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;
『渴爱第二』者，众生遍历长久流转之际，
Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.
无论男众女众，因性别之差别，轮回之苦皆不超越。
‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;
『知此初学难处，渴爱为苦之因起；','216':'断渴不开启，觉悟者行于外道』——（引自《义藏》卷十五，第105条；《大义藏》191条）
Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105; mahāni. 191) –
『已离渴爱、无所执取、具念之比库，应当游行。』
Evaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko.
如是，独觉者因断渴而唯一无二。
Kathaṃ so paccekasambuddho ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko, evaṃ so paccekasambuddho ekantavītarāgoti eko.
云何彼独觉者谓无有爱染独一无二？若已断爱，则独一无二无有爱染；若已断嗔，则独一无二无有嗔恚；若已断痴，则独一无二无有痴惑；若诸烦恼已断，则独一无二无有烦恼。由此，彼独觉者谓无有爱染而唯一无二。
Kathaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
问曰：那位独觉者为何称为达到单一正觉道？答曰：所谓单一正觉道者，是指四念处、四正勤、四神足、五根、五力、七觉支、圣八正道。
‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;
正所谓“单一道是生死终结明见者，洞识此道者慈悲乐善，
Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384; mahāni. 191) –
凭此圣道，过彼三界者，超越洪流众生”〔集部、增支部等经典〕。
Evaṃ so ekāyanamaggaṃ gatoti eko.
故此说他已入单一路正觉道。
Kathaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ (mahāni. 191; cūḷani. khaggavisāṇasuttaniddesa 121). Paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. So paccekasambuddho tena paccekabodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi. ‘‘Avijjāpaccayā saṅkhārā’’ti bujjhi, ‘‘saṅkhārapaccayā viññāṇa’’nti bujjhi, ‘‘viññāṇapaccayā nāmarūpa’’nti bujjhi, ‘‘nāmarūpapaccayā saḷāyatana’’nti bujjhi, ‘‘saḷāyatanapaccayā phasso’’ti bujjhi, ‘‘phassapaccayā vedanā’’ti bujjhi, ‘‘vedanāpaccayā taṇhā’’ti bujjhi, ‘‘taṇhāpaccayā upādāna’’nti bujjhi, ‘‘upādānapaccayā bhavo’’ti bujjhi, ‘‘bhavapaccayā jātī’’ti bujjhi, ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi. ‘‘Avijjānirodhā saṅkhāranirodho’’ti bujjhi, ‘‘saṅkhāranirodhā viññāṇanirodho’’ti bujjhi…pe… ‘‘bhavanirodhā jātinirodho’’ti bujjhi, ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi. ‘‘Idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminipaṭipadā’’ti bujjhi. ‘‘Ime āsavā’’ti bujjhi, ‘‘ayaṃ āsavasamudayo’’ti bujjhi…pe… ‘‘paṭipadā’’ti bujjhi, ‘‘ime dhammā abhiññeyyā’’ti bujjhi, ‘‘ime dhammā pahātabbā’’ti bujjhi, ‘‘ime dhammā sacchikātabbā’’ti bujjhi, ‘‘ime dhammā bhāvetabbā’’ti bujjhi. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti bujjhi.
问曰：那位独觉者为何称为已成就无上独觉？答曰：所谓觉，是指四圣道中的智慧知见〔系列经典、短部等〕。智慧乃智慧根、智慧力、法观察觉支、审察、观照、正见。此独觉者凭此觉知便能观察诸行无常、诸行苦、诸法无我。观察无明为缘，行生，观察行为缘，识生，观察识为缘，名色生，观察名色为缘，六入生，观察六入为缘，触生，观察触为缘，受生，观察受为缘，渴爱生，观察渴爱为缘，取生，观察取为缘，有生，观察有为缘，生生，观察生为缘，老死。又察无明灭则行灭，行灭则识灭……如此类推，至有灭，生灭，老死灭。又觉知此为苦、此为苦因、此为苦灭、此为苦灭之道。觉知种种漏尽、漏因、漏灭……漏灭之行。觉知这些法应证得、应断除、应亲证、应修习。觉知遮蔽六入所生缘起、生起、消失、苦楚、危险及解脱。觉知五蕴取集生起、消失、解脱。觉知四大生起、消失、苦楚、危险及解脱。觉知“任何一切缘起法，皆是缘灭法”。
Atha vā yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigañchi phassesi sacchākāsīti, evaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.
然后一切应觉法、能觉法、被觉法、共觉法、应究竟觉法、应触法、应证法，都由彼独觉者之觉知而了知；为了解、亲知、共知、获得、触及、证得。由此，他乃称已成就无上独觉。
Careti aṭṭha cariyāyo (cūḷani. khaggavisāṇasuttaniddesa 121) – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. Iriyāpathacariyāti catūsu iriyāpathesu, āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu, saticariyāti catūsu satipaṭṭhānesu, samādhicariyāti catūsu jhānesu, ñāṇacariyāti catūsu ariyasaccesu, maggacariyāti catūsu ariyamaggesu, patticariyāti catūsu sāmaññaphalesu, lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu, padesato paccekasambuddhesu, padesato sāvakesu.
行为有八种（出自《小部剌竭针经义》121）——行身的行为、行处的行为、行念的行为、行定的行为、行慧的行为、行道的行为、行果的行为、行利益世间的行为。所谓行身的行为，是指四种身业；行处的行为，是指内六根与外六境；行念的行为，是指四念处；行定的行为，是指四禅；行慧的行为，是指四圣谛；行道的行为，是指四圣道；行果的行为，是指四圣果；行利益世间的行为，是指如来的阿拉汉、正自觉者、局地辟支佛以及局地弟子的行为。
Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ, saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padesato paccekasambuddhānaṃ, padesato sāvakānaṃ. Imā aṭṭha cariyāyo.
行身的行为，是具足坚忍的；行处的行为，是能守护根门的；行念的行为，是精进不懈的；行定的行为，是专心一意的；行慧的行为，是具足慧眼的；行道的行为，是圆满正行的；行果的行为，是已获得果位的；行利益世间的行为，是如来的阿拉汉、正自觉者、局地辟支佛和弟子的行为。这即是八种行为。
Aparāpi aṭṭha cariyāyo – adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhapento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyatananti āyatanacariyāya carati. Evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati. Imā aṭṭha cariyāyo.
还有八种行为——以坚固的信心修持行身，以精进执持修持行身，以念念相续修持行身，以专注不散修持行身，以智慧分别修持行身，以了知识别修持识行。当修持者如此行时，善法缘起为行处的行为；依此修行而特别获得成就，即为特殊行为。这即是八种行为。
Aparāpi aṭṭha cariyāyo – dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyo.
还有八种行为——见行是以正见；发起行是以正思惟；守护行是以正语；成就行是以正业；生计行是以正命；精进行是以正精进；侍念行是以正念；不散行是以正定。这即是八种行为。
Khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekameva hoti, adutiyaṃ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. Yathā atiloṇaṃ vuccati loṇakappo, atitittakaṃ vuccati tittakappo, atimadhuraṃ vuccati madhurakappo, atiuṇhaṃ vuccati aggikappo, atisītaṃ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti. Evameva so paccekasambuddho khaggavisāṇakappo, khaggavisāṇasadiso khaggavisāṇapaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vattati pāleti yapeti yāpetīti eko care khaggavisāṇakappo. Tenāhu paccekasambuddhā –
剌竭针一端，名字为针，没有第二端；同样，辟支佛是唯一的，作为该等存在的般涅槃的等分。正如盐的结晶体称盐端，模拟与比较列举火、冰、大海等现象的名称；同样，觉悟力充足的弟子称为师端。如此辟支佛是剌竭针一端，与剌竭针相似，是唯一，没有第二端、非黏合部分，以正法在世间行住坐卧、修戒、行持，这种行为称为剌竭针一端。因此说辟支佛——
‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;
「在一切众生中施设惩罚，不伤害其中任何一人。」
Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo.
不宜有子，焉得有侶？唯独一人，如刀剑毒蛇般独行。
‘‘Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;
因接触而生情爱，情爱所系，乃生苦难；
Ādīnavaṃ snehajaṃ pekkhamāno; Eko care khaggavisāṇakappo.
察视由情爱所起之初隐患；唯独一人，如刀剑毒蛇般独行。
‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;
对亲密朋友怀有怜悯，以坚定的心意消除我执之利益；
Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo.
察视因恐惧戒惧之害；唯独一人，如刀剑毒蛇般独行。
‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;
如宽广的竹筒一般延展，子女和妻妾间无所依附；
Vaṃse kaḷīrova asajjamāno, eko care khaggavisāṇakappo.
如同阴暗时代的不洁之物，一个人独自行走如利刃般锐利精明的野猪。
‘‘Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;
“猎兽于森林中自由无缰，随意前往其隐秘良牧之处；
Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo.
明智的人观察以严肃端正之心，一个人独自行走如利刃般锐利精明的野猪。
‘‘Āmantanā hoti sahāyamajjhe, vāse ca ṭhāne gamane cārikāya;
“其在同伴之中和睦相待，于栖身之地及出行间勤勉恭敬；
Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo.
不贪恋，端正观察，一人独自行走如利刃般锐利精明的野猪。
‘‘Khiḍḍā ratī hoti sahāyamajjhe, puttesu pemaṃ vipulañca hoti;
“其对同伴间戏耍欢欣，在后代子嗣中有广泛的爱护；
Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo.
因不悦亲近之故而厌恶者，有一独自行走者，如同持刃剑箭的苦行者。
‘‘Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;
此人于四方无敌对，心不生怨，心常满足，待人待己皆如此。
Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo.
彼与安逸同住而无所畏惧，有一独自行走者，如同持刃剑箭的苦行者。
‘‘Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;
即使遭遇逆境，或为出家者，或回归家居者，仍有其身。
Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo.
处于他人之中而不混杂，不为所染污，有一独自行走者，如同持刃剑箭的苦行者。
‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro;
斩断家内之牵累，如同断裂之藤萝般，其心独立自持。
Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo.
勇士斩断家庭枷锁，独自如持锋利箭矢的射手般游行。
‘‘Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;
若得良伴同行，应共同修行美善安住之境；
Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.
战胜一切困难困境，应心念坚定、正念行住。
‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;
若不得良伴同行，亦应共同修行美善安住之境；
Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.
离弃已征服的国土王城，独自在如巨蛇般的母象般游行。
‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;
诚心赞扬良伴之德，最尊者应与相称之伴侣同事应对。
Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo.
这些人已经获得无过失的饮食资格，唯有一人行走如镰刀般锋利。
‘‘Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;
“见到黄金般光明闪耀之物，由工匠之子精心打造，
Saṅghaṭṭamānāni duve bhujasmiṃ, eko care khaggavisāṇakappo.
两只手臂上穿戴着紧系之物，唯有一人行走如镰刀般锋利。”
‘‘Evaṃ dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā;
“如此随伴第二者与我，言语之妄语或阿谀奉承，
Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo.
此恐惧未来将至之意目睹之时，唯有一人行走如镰刀般锋利。”
‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;
“欲乐确实绚丽甘美怡悦，心意却为丑陋怪异所惑乱，”
Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.
观察到贪欲与欲乐有害之本，一者独自如持锋锐之矢般生活。
‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;
粗俗、邪恶、灾难，疾病、瘙痒与恐惧，皆包含于此；
Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.
见此众欲中之恐惧，一者独自如持锋锐之矢般生活。
‘‘Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;
寒冷与酷热、饥饿与口渴，风、热、蚊虻与虱蝇；
Sabbānipetāni abhibbhavitvā, eko care khaggavisāṇakappo.
经历各种苦痛折磨，一者独自如持锋锐之矢般生活。
‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;
如同毒蛇般将群蛇驱散，生起聚合而成之荳蔻花般之瘤肿；
Yathābhirantaṃ viharaṃ araññe, eko care khaggavisāṇakappo.
如同被荆棘纠缠的森林中，唯有一只拥有尖锐锋利利齿的狮子自由行走。
‘‘Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;
『对八处所—身、受、想、行、识以及眼、耳、鼻、舌—所摄受的现象，得以普遍解脱；
Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo.
对无始以来轮回束缚的言说持沉默不语，唯有一只拥有尖锐锋利利齿的狮子自由行走。』
‘‘Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;
『见解上的坚固障碍被破除，已证得必然的规矩与殊胜之道；
Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo.
由此生起的智慧超越不了者知，唯有一只拥有尖锐锋利利齿的狮子自由行走。』
‘‘Nillolupo nikkuho nippipāso, nimmakkha niddhantakasāvamoho;
『不躁动、不贪求，不缺乏、无饥渴，无嗔恚，能息灭烦恼的妄念愚痴。』
Nirāsayo sabbaloke bhavitvā, eko care khaggavisāṇakappo.
在一切世界断除所求后，独自行走如锋利针尖般狭窄的道路。
‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;
应当远离恶友，远离邪见及陷于混乱的恶趣；
Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.
自己不与不善、懈怠之人相交顾，独自行走如锋利针尖般狭窄的道路。
‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;
应同善闻法、持法之人同行，亲近有智慧善辩之友；
Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.
远离他人所弃之事，不生疑惧与 hesitate，独自行走如锋利针尖般狭窄的道路。
‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;
不为世间淫乱与欲乐所染，心无妄饰亦不生依怙。
Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo.
远离虚饰，誓守真实，独自一人行走如匕首锋利的野猪。
‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;
舍弃儿子、妻子、父亲、母亲，财物和粮食以及亲属；
Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.
抛弃各种欲望如同舍弃严重之物，独自一人行走如匕首锋利的野猪。
‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamevettha bhiyyo;
结缔乃为此身保护；痛苦则因无明而更甚；
Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo.
知晓这点者谓为智者，独自一人行走如匕首锋利的野猪。
‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī,
断除束缚，破除罗网，涉水如行者独自行走。
Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.
火焰般猛烈燃烧不息，独自游行如尖锐蜂刺般锋利。
‘‘Okkhittacakkhū na ca pādalolo, guttindriyo rakkhitamānasāno;
眼不盲目且足不跛，守护嗓音以心念护持；
Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo.
不诈骗且不背叛，独自游行如尖锐蜂刺般锋利。
‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichatto;
舍弃世俗食物，披覆如同隐匿庇荫般遮盖；
Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.
脱去粗布袈裟独自外出，独自游行如尖锐蜂刺般锋利。
‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;
在细枝小枝间不犯住处，无其它伴侣，步行而行。
Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo.
于家族中不为所缚心志独立，一意谨守如利刃锋锐之行。
‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;
弃除心中五种遮蔽，所有心念污秽皆能摒除；
Anissito chejja sinehadosaṃ, eko care khaggavisāṇakappo.
无所依止，当断除愤怒等恶心意，一意谨守如利刃锋锐之行。
‘‘Vipiṭṭhikatvāna sukhañca dukkhaṃ, pubbeva somanassadomanassaṃ;
虽身处纷扰之境，仍能体悟苦乐无常，早先所获喜悦与忧愁皆了然于心；
Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.
得安忍平等心，修持清净止禅，一意谨守如利刃锋锐之行。
‘‘Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;
发奋精进，于正觉道坚定不移，心志静净无恶业缠碍；
Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.
『达罗尼迦摩』者，指坚固不动之人。『他摩巴娑班那』者，谓具足坚定之力者。彼唯有一，谨慎行如刺猬之前行者。
‘‘Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;
『应对止息禅死者』者，是指修习禅那以治心死灭之境。于法中常精进具行者。
Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo.
『审察诸有之本端』者，即透彻辨明生命流转之根源。彼唯有一，如刺猬般小心谨慎地行走。
‘‘Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo sutavā satīmā;
『以断渴为依止精进努力』者，是指以断绝渴爱为修行根本者。唤醒而非愚癡，闻思具足正念者。
Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.
『生法业已成，有一定之方向者』者，谓一切所行皆有定向归属。彼唯有一，如刺猬般行进谨慎细致。
‘‘Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;
『如狮于声中不安者』，意谓如狮遇喧哗而不宁。又如风中蚕茧之方，虽置之处净，然其难稳自安。
Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo.
如同睡莲花在水中漂浮着，有一人如持锋利尖刺的匠人般行走。
‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;
狮子像展现牙齿力量般，作为百兽之王，统御众生而行；
Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.
他服务于道路和军阵，有一人如持锋利尖刺的匠人般行走。
‘‘Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;
怀着慈爱、平等心、悲悯和解脱，生活中不生恶意，适时生起欢喜；
Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.
在人间不与一切争执，有一人如持锋利尖刺的匠人般行走。
‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;
摒弃贪欲与瞋恨及无明，剪除诸缚，断除羁绊。
Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.
在生命终结时刻，某一位如锋利犀利锋刃般迅敏的独觉者独自行走。
‘‘Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;
『因缘果报，众生相互拥护侍奉，因果难得，今日朋友珍稀；
Attatthapaññā asucīmanussā, eko care khaggavisāṇakappo’’ti.
自利智慧纯净清净的人中，某一位如锋利犀利锋刃般迅敏的独觉者独自行走。』
Tattha sabbesu bhūtesūti khaggavisāṇapaccekabuddhāpadānasuttaṃ. Kā uppatti? Sabbasuttānaṃ catubbidhā uppatti – attajjhāsayato, parajjhāsayato, aṭṭhuppattito, pucchāvasitoti. Tattha khaggavisāṇasuttassa avisesena pucchāvasito uppatti. Visesena pana yasmā ettha kāci gāthā tena tena paccekabuddhena puṭṭhena vuttā, kāci apuṭṭhena attanā adhigatamagganayānurūpaṃ udānaṃyeva udānentena, tasmā kāyaci gāthāya pucchāvasito, kāyaci attajjhāsayato uppatti. Tattha yā ayaṃ avisesena pucchāvasito uppatti, sā ādito pabhuti evaṃ veditabbā –
这里说，『在一切有情中』者，指锋利犀利独觉者的本生经文。如何产生？一切经文有四种起因——自心起因、他心起因、八种产生、问答互用起因。其中锋利犀利独觉者经文是特殊的问答互用起因。特别是因为此处某些偈颂由不同独觉者提出问答，而某些则非问答而是与自身所得法相应的呼喊，因此有些偈颂属于问答起因，有些则属于自心起因。这里所谓特殊的问答起因，首先应如是了解——
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Atha kho āyasmato ānandassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘buddhānaṃ patthanā ca abhinīhāro ca dissati, tathā sāvakānaṃ, paccekabuddhānaṃ na dissati, yaṃnūnāhaṃ bhagavantaṃ upasaṅkamitvā puccheyya’’nti? So paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā yathākkamena etamatthaṃ pucchi. Athassa bhagavā pubbayogāvacarasuttaṃ abhāsi –
一时世尊住于沙瓦提。那时长老阿难默然内心生起疑虑，心想：『世尊的觉悟和示现因缘清楚可见，而比库们的因缘亦可见；独觉者的却不可见。我不如亲近世尊问询如何？』于是他静默起身，适当进至世尊所，问此事。世尊宣说前行因缘经——
‘‘Pañcime, ānanda, ānisaṃsā pubbayogāvacare diṭṭheva dhamme paṭikacceva aññaṃ ārādheti. No ce diṭṭheva dhamme paṭikacceva aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. Atha devaputto samāno aññaṃ ārādheti. Atha buddhānaṃ sammukhībhāve khippābhiñño hoti. Atha pacchime kāle paccekasambuddho hotī’’ti.
『阿难，看到前行因缘时，因缘中五件事具有刺激作用。若果因缘未见时，则死时起刺激。若天子即现时起刺激。若世尊现前时，速得神通。若后时，成独觉者。』
Evaṃ vatvā puna āha –
说完如是，又说－
‘‘Paccekasambuddhā nāma, ānanda, abhinīhārasampannā pubbayogāvacarā honti, tasmā paccekabuddhabuddhasāvakānaṃ sabbesaṃ patthanā ca abhinīhāro ca icchitabbo’’ti.
『名为辟支佛，阿难，他们具足无过之德，前世曾行修行正法，所以应当欲求辟支佛及诸佛弟子中所有的一切法，及无过之德。』
So āha – ‘‘buddhānaṃ, bhante, patthanā kīva ciraṃ vaṭṭatī’’ti. Buddhānaṃ, ānanda, heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasa asaṅkhyeyyāni kappasatasahassañca. Ete ca bhedā paññādhikasaddhādhikavīriyādhikānaṃ vasena ñātabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti, saddhā tikkhā. Vīriyādhikānaṃ saddhā paññā mandā hoti, vīriyaṃ tikkhanti. Appatvā pana cattāri asaṅkhyeyyāni kappasatasahassañca divase divase vessantaradānasadisaṃ dānaṃ dentopi tadanurūpe sīlādipāramidhamme ācinantopi antarā buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Yathā nāma timāsacatumāsapañcamāsaccayena nipphajjanakaṃ sassaṃ taṃ taṃ kālaṃ appatvā divase divase satakkhattuṃ sahassakkhattuṃ keḷāyantopi udakena siñcantopi antarā pakkhena vā māsena vā nipphādessatīti netaṃ ṭhānaṃ vijjati. Kasmā? Sassaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Evamevaṃ appatvā cattāri asaṅkhyeyyāni kappasatasahassañca antarā buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Tasmā yathāvuttameva kālaṃ pāramipūraṇaṃ kātabbaṃ ñāṇaparipākatthāya. Ettakenāpi ca kālena buddhattaṃ patthayato abhinīhārakaraṇe aṭṭha sampattiyo icchitabbā. Ayañhi –
于是他说－『世尊，佛的无过之德怎样才能长久保持呢？』世尊语：『佛的寿命自下分界起，约有四无数百千劫，中分界起，有八无数百千劫，上分界起，有十六无数百千劫。此等不同之处应当依止于智慧增长、信心增长、精进增长等德。智慧增长者，信心较少而智慧锐利；信心增长者，智慧居中而信心锐利；精进增长者，信心锐利而智慧较少。即使每日每日布施相当于一季三月间布施长夜皈依等善法，即使持戒等到彼时，佛位仍不会现前。何故？因为智慧不能从母胎孕育，不能增长，不能成熟。譬如以三个月、四个月乃至五个月为限，水滋润方便使胎儿发育成熟，终则出生，此时方能生出。何故？胎儿不能自然生成，不能增长，不能成熟。佛位亦复如是，即便每日受布施长达四无数百千劫，佛位仍未出现。何故？佛位不能从胎生，不能增长，不能成熟。因此，当在适当之时使波罗蜜圆满智慧成熟。以此时节求于成佛之道时，应欲得八种功德。此乃—
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
『做人之象征成就，是出世间导师之因；
Pabbajjā guṇasampatti, adhikāro ca chandatā;
出家之德与资格是愿心所感召；
Aṭṭhadhammasamodhānā, abhinīhāro samijjhati’’. (bu. vaṃ. 2.59);
八种法道相应，方能成就无过之德。』（佛音论²·59）
Abhinīhāroti mūlapaṇidhānassetaṃ adhivacanaṃ. Tattha manussattanti manussajāti. Aññatra hi manussajātiyā avasesajātīsu devajātiyampi ṭhitassa paṇidhi na ijjhati, tattha ṭhitena pana buddhattaṃ patthayantena dānādīni puññakammāni katvā manussattaṃyeva patthetabbaṃ, tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Liṅgasampattīti purisabhāvo. Mātugāmanapuṃsakaubhatobyañjanakānañhi manussajātiyaṃ ṭhitānampi paṇidhi na ijjhati. Tattha ṭhitena pana buddhattaṃ patthentena dānādīni puññakammāni katvā purisabhāvoyeva patthetabbo, tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Hetūti arahattassa upanissayasampatti. Yo hi tasmiṃ attabhāve vāyamanto arahattaṃ pāpuṇituṃ samattho, tassa paṇidhi samijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi dīpaṅkarapādamūle pabbajitvā tenattabhāvena arahattaṃ pāpuṇituṃ samattho ahosi. Satthāradassananti buddhānaṃ sammukhādassanaṃ. Evañhi ijjhati, no aññathā yathā sumedhapaṇḍitassa. So hi dīpaṅkaraṃ sammukhā disvā paṇidhiṃ akāsi. Pabbajjāti anagāriyabhāvo. So ca kho sāsane vā kammavādikiriyavāditāpasaparibbājakanikāye vā vaṭṭati yathā sumedhapaṇḍitassa. So hi sumedho nāma tāpaso hutvā paṇidhiṃ akāsi. Guṇasampattīti jhānādiguṇapaṭilābho . Pabbajitassapi hi guṇasampannasseva ijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi pañcābhiñño ca aṭṭhasamāpattilābhī ca hutvā paṇidhesi. Adhikāroti adhikakāro, pariccāgoti attho. Jīvitādipariccāgañhi katvā paṇidahatoyeva ijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi –
「断除执著」者，此为根本之愿心之谓。「在此」指人世之存在。唯有人类世系能现此愿心。缘非人类世系而剩余之其他诸世系，亦即天人世系等，并无此种愿心。在此世系之人，因为见证佛果，行施等功德善业，当得成就人间存在，于此立定愿心。持守此愿心，必须如是行。此为所应思惟之理。所谓标志成就者，即人之本性。母从男出之人世两性标志存在者，实人间世系，非为他也。于此立定愿心者，依佛的见证而行施等功德善业，得成人之本性，方应立此愿心。故当如是思惟。所谓缘由者，为阿拉汉果位之依止成就。凡努力于自己身心中，以成就阿拉汉果位者，即得此种愿心，不同于他处，如同智慧明达之士。彼于提婆达摩足下出家，依彼道身得阿拉汉果位，彼于众佛面前示现。此亦为如来说法示现之义。由是而成愿心，非他种方式，犹如智慧明达之士。彼于提婆达摩佛前示现，立愿心矣。受具戒为无家者之标志。彼亦于佛教法中，及苦行出家修行者教团中，作如智慧明达者之行。彼即智慧明达，乃苦行者，故成此愿心。所谓功德成就者，即禅定等功德获得。即使受具戒者，亦因具此功德而令愿心成立，非他处，如同智慧明达者。彼具五种神通，及八种圆满成就，故立愿心。所谓权利者，即权能，舍弃者即舍离之义。明知生死等而舍弃生命等法，基于此而立愿心，非他处，如同智慧明达者。其说曰：‘佛已舍弃我，愿与僧团同行；愿莫舍弃我，以利我得果’（《布毯尼婆跋》二五三）。由此放弃自我而立愿心。所谓愿望者，即欲求之情。凡其强大之者，则其愿心成立。若有人言：“何者？凡经过四无量数亿劫及千万劫狱苦之者欲求成佛。”闻此，若有人应声赞叹者，当知其愿力强大。又若有人言：“何者？遍满三千大千世界、火焰熔炽烧尽者，欲求成佛；何者？遍满三千大千世界、被三十七层宝针刺透，克服之者亦欲求成佛；何者？遍满三千大千世界、越过如莲池流水者亦欲求成佛；何者？遍满三千大千世界、永被荆棘缠绕，克服之者亦欲求成佛。”闻此，若有人应声赞叹者，当知其愿力强大。具如是欲求之心，智慧明达者便立此愿心。
‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;
“既舍我身，愿与僧侣同行；
Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti. (bu. vaṃ. 2.53);
莫弃我身，以利我果成。”（《布毯尼婆跋》2章53节）
Evaṃ attapariccāgaṃ katvā paṇidhesi. Chandatāti kattukamyatā. Sā yassa balavatī hoti, tassa ijjhati paṇidhi. Sā ca sace koci vadeyya ‘‘ko cattāri asaṅkhyeyyāni kappasatasahassañca niraye paccitvā buddhattaṃ icchatī’’ti. Taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Tathā yadi koci vadeyya ‘‘ko sakalacakkavāḷaṃ vītaccikānaṃ aṅgārānaṃ pūraṃ akkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ sattisūlehi ākiṇṇaṃ akkamanto atikkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ samatittikaṃ udakapuṇṇaṃ uttaritvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ nirantaraṃ veḷugumbasañchannaṃ maddanto atikkamitvā buddhattaṃ icchatī’’ti, taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Evarūpena ca kattukamyatāchandena samannāgato sumedhapaṇḍito paṇidhesīti.
由此舍弃自我而立愿心。所谓愿望，即有求之心。其力强者，愿心当成立。若有人语：“何者？历尽无量无边劫及千万劫的地狱之苦者欲求成佛。”闻已有人发声赞叹，则表其力强大。若有人语：“何者？遍满三千大千世界、火焰熔燃者，欲求成佛；何者？遍满三千大千世界、被三十七层宝针刺透，克服之者欲求成佛；何者？遍满三千大千世界、越过无边水池者欲求成佛；何者？遍满三千大千世界、永被荆棘缠绕而克服者亦欲求成佛。”闻已有人发声赞叹，则表其愿力强盛。智慧明达的学者即由此强大愿望，建立愿心。
Evaṃ samiddhābhinīhāro ca bodhisatto imāni aṭṭhārasa abhabbaṭṭhānāni na upeti. So hi tato pabhuti na jaccandho hoti na jaccapadhiro, na ummattako, na eḷamugo, na pīṭhasappi , na milakkhesu uppajjati, na dāsiyā kucchimhi nibbattati, na niyatamicchādiṭṭhiko hoti, nāssa liṅgaṃ parivattati, na pañcānantariyakammāni karoti, na kuṭṭhī hoti, na tiracchānayoniyaṃ vaṭṭakato pacchimattabhāvo hatthito adhikattabhāvo hoti, na khuppipāsikanijjhāmataṇhikapetesu uppajjati, na kālakañcikāsuresu, na avīciniraye, na lokantarikesu uppajjati. Kāmāvacaresu pana na māro hoti, rūpāvacaresu na asaññībhave, na suddhāvāsesu uppajjati, na arūpabhavesu, na aññaṃ cakkavāḷaṃ saṅkamati.
由此成就坚定的断除心，菩萨未生十八种不能入之境界。彼不为昏暗所困，亦非瞎盲，非顽痴，非狂蛮，无恶疾堕病生起，非奴役鞭打所役，非偏执见所染，未转离标志，不作五无间业，不患麻风，非生恶趣，亦非异类动植物所染，心无戾嗜饥渴疲惫烦恼所生，非诸杂乱之恼，不堕恶趣，不生界间。于欲界行住，魔不能害；色界行住，不为蒙蔽，不起恶想；于净色界，不生垢秽；于无色界，非复修行，亦非动乱三千大千世界。
Yā cimā ussāho ca ummaṅgo ca avatthānañca hitacariyā cāti catasso buddhabhūmiyo, tāhi samannāgato hoti. Tattha –
此所具之勇猛精进、旺盛意乐及善行，即为四佛地之所具足者。于彼地境—
‘‘Ussāho vīriyaṃ vuttaṃ, ummaṅgo paññā pavuccati;
“精进被称为勇猛，欢喜被称为智慧；
Avatthānaṃ adhiṭṭhānaṃ, hitacariyā mettābhāvanā’’ti. –
坚固的立场、利益行为与慈心发露。”——
Veditabbā. Ye ca ime nekkhammajjhāsayo, pavivekajjhāsayo, alobhajjhāsayo, adosajjhāsayo, amohajjhāsayo, nissaraṇajjhāsayoti cha ajjhāsayā bodhiparipākāya saṃvattanti, yehi samannāgatattā nekkhammajjhāsayā ca bodhisattā kāmesu dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavesu dosadassāvinoti vuccanti, tehi ca samannāgato hoti.
应知，那些意乐出家、意乐离群、意乐无贪、意乐无瞋、意乐无痴、意乐解脱的人，这六种意乐是觉悟圆满之因，具有此等属性的出家人称为无贪、无瞋、无痴、无欲、不执着、不迷惑的觉悟修学者。具此条件者便为无贪意乐的觉悟修学者，且觉悟者对欲界嗔恨的见解已消除；具离群意乐的觉悟修学者对结着群的嗔恨见解已消除；具无贪意乐的觉悟修学者对贪爱嗔恨见解已消除；具无瞋意乐的觉悟修学者对嗔病嗔恨见解已消除；具无痴意乐的觉悟修学者对痴惑嗔恨见解已消除；具解脱意乐的觉悟修学者对一切世间嗔恨见解已消除，彼等皆称具此条件而为如此。
Paccekabuddhānaṃ pana kīva ciraṃ patthanā vaṭṭatīti? Paccekabuddhānaṃ dve asaṅkhyeyyāni kappasatasahassañca, tato oraṃ na sakkā, pubbe vuttanayenevettha kāraṇaṃ veditabbaṃ. Ettakenāpi ca kālena paccekabuddhattaṃ patthayato abhinīhārakaraṇe pañca sampattiyo icchitabbā. Tesañhi –
但对于辟支佛，如何长期稳固其觉悟？辟支佛存在数以无量无边的千百劫，超出一般人的能力，依前所述原因须当知此事。并且应于某一时节，追求辟支佛果的五种成就，应当求之。此五者是——
‘‘Manussattaṃ liṅgasampatti, vigatāsavadassanaṃ;
“作为人身的标志成就，离除烦恼的法眼；
Adhikāro ca chandatā, ete abhinīhārakāraṇā’’.
具备随顺之所愿能力，以上皆为成就得以觉悟之因。”
Tattha vigatāsavadassananti buddhapaccekabuddhabuddhasāvakānaṃ yassa kassaci dassananti attho. Sesaṃ vuttanayameva.
于此处，『已断烦恼见』者，是指佛、辟支佛、佛弟子等，任何人所说的见解的义理。其余部分，乃是释教经论中对该义的说明。
Atha ‘‘sāvakānaṃ patthanā kittakaṃ vaṭṭatī’’ti? Dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, asītimahāsāvakānaṃ kappasatasahassameva. Tathā buddhassa mātāpitūnaṃ upaṭṭhākassa puttassa cāti, tato oraṃ na sakkā, tattha kāraṇaṃ vuttanayameva. Imesaṃ pana sabbesampi adhikāro ca chandatāti dvaṅgasamannāgatoyeva abhinīhāro hoti.
又云：『弟子们的起始如同轮转』。此前两类第一弟子，各自经历无数不可计数的千万劫，而后十万伟大弟子，也是经历千万劫。正如佛之子嗣母亲和侍奉者之子，对于此处不可复说，其义皆已述及。诸法之能者及其倾向，两者皆具，故而称为具二种特质的行为。
Evaṃ imāya patthanāya iminā ca abhinīhārena yathāvuttappabhedaṃ kālaṃ pāramiyo pūretvā buddhā loke uppajjantā khattiyakule vā brāhmaṇakule vā uppajjanti, paccekabuddhā khattiyabrāhmaṇagahapatikulānaṃ aññatarasmiṃ, aggasāvakā pana buddhā viya khattiyabrāhmaṇakulesveva. Sabbabuddhā saṃvaṭṭamāne kappe na uppajjanti, vivaṭṭamāne kappe uppajjanti, tathā paccekabuddhā. Te pana buddhānaṃ uppajjanakāle na uppajjanti. Buddhā sayañca bujjhanti, pare ca bodhenti. Paccekabuddhā sayameva bujjhanti, na pare bodhenti. Attharasameva paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti. Sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇanti. Guṇavisiṭṭhatāya buddhānaṃ heṭṭhā sāvakānaṃ upari honti, na aññe pabbājetvā ābhisamācārikaṃ sikkhāpenti, ‘‘cittasallekho kātabbo, vosānaṃ nāpajjitabba’’nti iminā uddesena uposathaṃ karonti, ajja uposathoti vacanamattena vā, uposathaṃ karontā ca gandhamādane mañjūsakarukkhamūle ratanamāḷe sannipatitvā karontīti. Evaṃ bhagavā āyasmato ānandassa paccekabuddhānaṃ sabbākāraparipūraṃ patthanañca abhinīhārañca kathetvā idāni imāya patthanāya iminā ca abhinīhārena samudāgate te te paccekabuddhe kathetuṃ ‘‘sabbesu bhūtesu nidhāya daṇḍa’’ntiādinā nayena imaṃ khaggavisāṇasuttaṃ abhāsi. Ayaṃ tāva avisesena pucchāvasito khaggavisāṇasuttassa uppatti.
由此起始，借由此二种行为及其对应之相异，佛经世代完成大众定数，佛在世时乃诞生于贵族或婆罗门族群，辟支佛则诞生在某些王侯商贾之家，而第一弟子如佛般亦出生于贵族婆罗门之家。诸佛不会出生于毁灭之劫，而生于现盛之劫，辟支佛亦然。二者虽皆有出生，但与佛不同，诸佛自觉觉他，辟支佛仅自觉觉行，不传他法。他们不会理解法味实质，不具足超越世间的明知智慧，因而无法教授世法，无异于梦中狂人，森林行者般在城市无所依归也无福德幸福。诸佛获得一切神通现境、解脱之力，具慧之优越故，弟子处于其下，彼等未曾出家修行真道，只遵守外形持戒，如『当留清净心，勿生妄念』，由此意涵而守五戒，每于于香花莲叶珍宝环绕之所进行安居。如是，世尊向尊者阿难详述辟支佛之全貌与行为，好为起始与二种行为显现之依据，并以包括“于一切众生置刑罚”等诸多因缘解说诵经此法。此乃对《锋刃如针经》特殊追问的解答由来。
Idāni visesena vattabbā. Tattha imissā tāva gāthāya evaṃ uppatti veditabbā – ayaṃ kira paccekabuddho paccekabodhisattabhūmiṃ ogāhanto dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā gatapaccāgatavattaṃ pūrento samaṇadhammaṃ akāsi. Etaṃ kira vattaṃ aparipūretvā paccekabodhiṃ pāpuṇanto nāma natthi . Kiṃ panetaṃ gatapaccāgatavattaṃ nāma? Haraṇapaccāharaṇanti. Taṃ yathā vibhūtaṃ hoti, tathā kathessāma.
现今应特别说明：当中此偈揭示其因缘——所谓辟支佛，乃证辟支佛果位的修行者，历经两无数千万劫圆满波罗蜜，于尊贵释迦佛教法中出家为林中苦行者，完成出入世间循环行为，行修苦行法事。该行为若不圆满，则不得辟支佛果位。此所称循环行为为何？即夺取与反夺取。此因果关系如下详述。
Idha ekacco bhikkhu harati na paccāharati, ekacco paccāharati na harati, ekacco neva harati na paccāharati, ekacco harati ca paccāharati ca. Tattha yo bhikkhu pageva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ āsiñcitvā pānīyaghaṭaṃ pūretvā pānīyamāḷe ṭhapetvā ācariyavattaṃ upajjhāyavattaṃ katvā dveasīti khandhakavattāni ca cuddasa mahāvattāni samādāya vattati. So sarīraparikammaṃ katvā senāsanaṃ pavisitvā yāva bhikkhācāravelā, tāva vivittāsane vītināmetvā velaṃ ñatvā nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ katvā saṅghāṭiṃ khandhe karitvā pattaṃ aṃse ālaggetvā kammaṭṭhānaṃ manasi karonto cetiyaṅgaṇaṃ gantvā cetiyañca bodhiñca vanditvā gāmasamīpe cīvaraṃ pārupitvā pattaṃ ādāya gāmaṃ piṇḍāya pavisati. Evaṃ paviṭṭho ca lābhī bhikkhu puññavā upāsakehi sakkato garukato upaṭṭhākakule vā paṭikkamanasālāyaṃ vā paṭikkamitvā upāsakehi taṃ taṃ pañhaṃ pucchiyamāno tesaṃ pañhavissajjanena dhammadesanāvikkhepena ca taṃ manasikāraṃ chaḍḍetvā nikkhamati. Vihāraṃ āgatopi bhikkhūhi pañhaṃ puṭṭho katheti, dhammaṃ bhaṇati, taṃ taṃ byāpārañca āpajjati. Pacchābhattampi purimayāmampi majjhimayāmampi evaṃ bhikkhūhi saddhiṃ papañcetvā kāyaduṭṭhullābhibhūto pacchimayāmepi sayati, neva kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati ‘‘harati na paccāharatī’’ti.
此地有四种比库：一者夺取而不反夺取，二者反夺取而不夺取，三者既不夺取也不反夺取，四者既夺取亦反夺取。举例言之，若某比库每天起身，完成佛塔、禅院等多种规仪，礼拜佛树，浸水洁净，盛水于器，成行师范，完成师傅及上师行为，聚集两种戒律，诵读十三大戒，除流涕止泪，进入禅院静处，测时知节，凝坐结身，穿上上衣，下衣及袈裟，待至行禅时间，持戒入村修行布施。如此进村而获得善友，不论侍奉贵族或脱离家门，受诸问答训诲后，弃除妄想，即说法教。外出期间，向到访比库请教问题，答以义理，彼此和睦而相互探讨，行止恰当方可安然休息，如此称为『夺取而不反夺取』。
Yo pana byādhibahulo hoti, bhuttāhāro paccūsasamaye na sammā pariṇamati. Pageva vuṭṭhāya yathāvuttaṃ vattaṃ kātuṃ na sakkoti kammaṭṭhānaṃ vā manasi kātuṃ, aññadatthu yāguṃ vā khajjakaṃ vā bhesajjaṃ vā bhattaṃ vā patthayamāno kālasseva pattacīvaramādāya gāmaṃ pavisati. Tattha yāguṃ vā khajjakaṃ vā bhesajjaṃ vā bhattaṃ vā laddhā pattaṃ nīharitvā bhattakiccaṃ niṭṭhāpetvā paññattāsane nisinno kammaṭṭhānaṃ manasi karitvā visesaṃ patvā vā apatvā vā vihāraṃ āgantvā teneva manasikārena viharati. Ayaṃ vuccati ‘‘paccāharati na haratī’’ti. Edisā hi bhikkhū yāguṃ pivitvā vipassanaṃ vaḍḍhetvā buddhasāsane arahattaṃ pattā gaṇanapathaṃ vītivattā, sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāyaṃ taṃ āsanaṃ natthi, yattha bhikkhū nisinnā yāguṃ pivitvā arahattaṃ appattā.
若某比库身患多病，进食后，不能适时转成良知，起身虽合规行持，但心中不念修习事，不夺取戒律修行，则称『反夺取而不夺取』。此时彼亦携药食，安然入村，完成施舍，坐禅修行。有时比库饮药，增长观慧，证阿拉汉果位，广传佛法，如锡兰岛多个村落，已无人布施彼处，彼处比库饮药已成阿拉汉者多矣。
Yo pana pamādavihārī hoti nikkhittadhuro, sabbavattāni bhinditvā pañcavidhacetokhilavinibandhanabaddhacitto viharanto kammaṭṭhānamanasikāramananuyutto gāmaṃ piṇḍāya pavisitvā gihīhi saddhiṃ kathāpapañcena papañcito tucchakova nikkhamati. Ayaṃ vuccati ‘‘neva harati na paccāharatī’’ti.
若有人放逸生活，丧失定力，破坏全身关节，心意紧缚于五种地狱并执于世俗，心意紧附于修行法门，入村乞食，与居士合住，言语纷乱而扰乱善法，犹如孔雀离群而飞。这人被称为“不带走他物也不收回”的人。
Yo pana pageva vuṭṭhāya purimanayeneva sabbavattāni paripūretvā yāva bhikkhācāravelā, tāva pallaṅkaṃ ābhujitvā kammaṭṭhānaṃ manasi karoti. Kammaṭṭhānaṃ nāma duvidhaṃ – sabbatthakañca pārihāriyañca. Tattha sabbatthakaṃ nāma mettā ca maraṇānussati ca. Tañhi sabbattha atthayitabbaṃ icchitabbanti ‘‘sabbatthaka’’nti vuccati. Mettā nāma āvāsādīsu sabbattha icchitabbā. Āvāsesu hi mettāvihārī bhikkhu sabrahmacārīnaṃ piyo hoti manāpo, tena phāsu asaṅghaṭṭho viharati. Devatāsu mettāvihārī devatāhi rakkhitagopito sukhaṃ viharati. Rājarājamahāmattādīsu mettāvihārī tehi mamāyito sukhaṃ viharati. Gāmanigamādīsu mettāvihārī sabbattha bhikkhācariyādīsu manussehi sakkato garukato sukhaṃ viharati. Maraṇānussatibhāvanāya jīvitanikantiṃ pahāya appamatto viharati.
若有人早起，像老者一般，完成所有必要功课，至比库生活时间，将床收起，心念修行法。所谓修行法有两种：全面和清净。其中文全面者，谓慈心与临终念。于全面上应求利益之法故名全面。慈心于住处处处应如是求。若比库于住处具慈心，则为刹那众比库所爱，心悦敬重，由此自在无碍。于天众中具慈心者，受天众保护安乐自在。于国王、大臣、诸部族中具慈者，受彼等爱敬而安乐自在。于乡村、城邑、诸比库中具慈心者，受人尊重而安乐自在。临终念令其放弃对生命的依恋，觉醒勤谨地修行。
Yaṃ pana sadā pariharitabbaṃ cariyānukūlena gahitaṃ. Taṃ dasāsubhakasiṇānussatīsu aññataraṃ, catudhātuvavatthānameva vā, taṃ sadā pariharitabbato rakkhitabbato bhāvetabbato ca ‘‘pārihāriya’’nti vuccati, mūlakammaṭṭhānantipi tadeva. Atthakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti – ‘‘āvuso, tumhe na iṇaṭṭā na bhayaṭṭā na jīvikāpakatā pabbajitā, dukkhā muccitukāmā panettha pabbajitā. Tasmā gamane uppannakilese gamaneyeva niggaṇhatha, ṭhāne, nisajjāya, sayane uppannakilese sayaneyeva niggaṇhathā’’ti.
总之，应时刻护持、修持与守护与生活相适应的行为。此称为清净。譬如于十种与三种污秽的观想、或四大法本等，时时护持守护修行，名为清净，亦是根本修行法。世尊弟子入世学习，经过十岁、二十、三十、四十、五十、七十岁，持戒熏修而生活，彼等自言：「兄弟们，汝等出家非为恐惧、勉强或生活所迫，而是为断苦而义无反顾。故当于行住坐卧去除烦恼，无论行走、止息、坐卧，烦恼皆应断除。」
Te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhaaḍḍhagāvutagāvutantaresu pāsāṇā honti, tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. Sace kassaci gamane kileso uppajjati, so tattheva naṃ niggaṇhāti. Tathā asakkonto tiṭṭhati, athassa pacchato āgacchantopi tiṭṭhati. So ‘‘ayaṃ bhikkhu tuyhaṃ uppannaṃ vitakkaṃ jānāti, ananucchavikaṃ te eta’’nti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati. Tathā asakkonto nisīdati. Athassa pacchato āgacchantopi nisīdatīti. Soyeva nayo ariyabhūmiṃ okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati , na kammaṭṭhānavippayuttena cittena pādaṃ uddharati. Uddharati ce, paṭinivattitvā purimapadeseyeva tiṭṭhati. Ālindakavāsī mahāphussadevatthero viya.
他们如此持戒行持，往来于增、减比库聚落，聚落中的石头如是，心念观修行法而往来。若行时烦恼起，立刻断除不放逸。若不能断除，则止足，专心等待烦恼消退后再行。他亦如是止足，等待烦恼消退后再坐。此法能使人进入圣境，即使不能立刻断除烦恼，但心念观修行法却能减轻烦恼，靠行持修行而前进，不以无修行自弃行足。若举脚，则复退回原地，如同住于树荫下的沙门般。
So kira ekūnavīsativassāni gatapaccāgatavattaṃ pūrento evaṃ vihāsi. Manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni karontā ca theraṃ tathā gacchantaṃ disvā ‘‘ayaṃ thero punappunaṃ nivattitvā gacchati, kiṃ nu kho maggamūḷho, udāhu kiñci pamuṭṭho’’ti samullapanti. So taṃ anādiyitvā kammaṭṭhānayuttena citteneva samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. Arahattapattadivaseyevassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi, cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ āgamiṃsu. Tañca obhāsaṃ disvā vanavāsī mahātissatthero taṃ dutiyadivase pucchi – ‘‘rattibhāge āyasmato santike obhāso ahosi, kiṃ so’’ti? Thero vikkhepaṃ karonto ‘‘obhāso nāma dīpobhāsopi hoti maṇiobhāsopī’’ti evamādimāha. So ‘‘paṭicchādetha tumhe’’ti nibaddho ‘‘āmā’’ti paṭijānitvā ārocesi.
据说一长老往返修行超过二十九年，行持完备。人间有人虽行诸恶习，见此长老往返行持，便谈论曰：「此长老反复往返，难道迷惑于道理，不解事理乎？」长老不为所动，依止修行法门，历时二十年，证得阿拉汉果。阿拉汉成道当日，城中天王萨咖天帝与梵天等尊神手持灯光绕行供养。此光明翌日夜半照耀，众长老问曰：「暮夜长老近前之光为何？」此长老答曰：「此光即灯光也，如珠光明亦复如是。」长老遂示意他们遮盖光明，他们允诺后满足其愿。
Kāḷavallimaṇḍapavāsī mahānāgatthero viya ca. Sopi kira gatapaccāgatavattaṃ pūrento ‘‘paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjessāmī’’ti satta vassāni ṭhānacaṅkamameva adhiṭṭhāsi, puna soḷasa vassāni gatapaccāgatavattaṃ pūretvā arahattaṃ pāpuṇi. Evaṃ kammaṭṭhānamanuyuttacitteneva pādaṃ uddharanto vippayuttena cittena uddhaṭe paṭinivattanto gāmasamīpaṃ gantvā ‘‘gāvī nu kho pabbajito nu kho’’ti āsaṅkanīyappadese ṭhatvā saṅghāṭiṃ pārupitvā pattaṃ gahetvā gāmadvāraṃ patvā kacchakantarato udakaṃ gahetvā gaṇḍūsaṃ katvā gāmaṃ pavisati ‘‘bhikkhaṃ vā dātuṃ vandituṃ vā upagate manusse ‘dīghāyukā hothā’ti vacanamattenāpi mā me kammaṭṭhānavikkhepo ahosī’’ti. Sace pana naṃ ‘‘ajja, bhante, kiṃ sattamī, udāhu aṭṭhamī’’ti divasaṃ pucchanti, udakaṃ gilitvā āroceti. Sace divasapucchakā na honti, nikkhamanavelāyaṃ gāmadvāre niṭṭhubhitvāva yāti.
又有如大长老摩那迦所住黑瓦厅者。其亦历时往返修行，七年坚持每日绕行奉事世尊。又历时十六年往返修行，证得阿拉汉果。如此心念投入修行法门，举足往还，心不散乱。至村庄近处，停立怀疑曰：「此牛是否出家人？」披披袈裟，拿取钵盂，穿过田野，取水后以手击缶，入村。欲行乞食及礼敬而言：「愿人长寿。」即便不说话，心亦不妨碍其修行法门。若有人问曰：「今日为何日，是第七日或第八日？」长老饮水而答。若无人问及，则于出门时于村口踌躇而去。
Sīhaḷadīpe kalambatitthavihāre vassūpagatā paññāsa bhikkhū viya ca. Te kira vassūpanāyikauposathadivase katikavattaṃ akaṃsu – ‘‘arahattaṃ appatvā na aññamaññaṃ ālapissāmā’’ti. Gāmañca piṇḍāya pavisantā gāmadvāre udakagaṇḍūsaṃ katvā pavisiṃsu, divase pucchite udakaṃ gilitvā ārocesuṃ, apucchite gāmadvāre niṭṭhubhitvā vihāraṃ āgamaṃsu. Tattha manussā niṭṭhubhanaṭṭhānaṃ disvā jāniṃsu – ‘‘ajja eko āgato, ajja dve’’ti . Evañca cintesuṃ – ‘‘kiṃ nu kho ete amheheva saddhiṃ na sallapanti , udāhu aññamaññampi, yadi aññamaññampi na sallapanti, addhā vivādajātā bhavissanti, handa nesaṃ aññamaññaṃ khamāpessāmā’’ti. Sabbe vihāraṃ agamaṃsu. Tattha paññāsāya bhikkhūsu vassaṃ upagatesu dve bhikkhū ekokāse nāddasaṃsu. Tato tesu yo cakkhumā puriso, so evamāha – ‘‘na, bho, kalahakārakānaṃ vasanokāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaparibhojanīya’’nti, te tato nivattā. Tepi bhikkhū antovasseyeva vipassanaṃ vaḍḍhetvā arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ.
锡兰岛的迦蓝巴提寺中，有五十多名比库像雨季安居般集聚停留。他们据说在雨季安居守戒日都持守一定的规制，说：“尚未得阿拉汉果，不相彼此轻慢议论。”他们进村乞食时，在村口用水浣手后入村。白昼之中，有问必饮水，无问则在村边驻足安住。村人见此驻足之所说：“今日来一人，今日来两人。”如此思惟：“为何他们等不与我们同群交谈？譬如彼此虽不相语，若不语必有争执，可我们应当相互宽恕。”于是众比库皆入寺。在这五十多名雨季安居比库中，两人暗中没有交流。此时其中一位有慧眼的男众即言：“非也，尊者们，此处是诸恼乱者住处近旁，清净庄严的寺院、佛陀圣地，宜应尊重庄严，保持端正简素、规整的饮食。”二人于是回避。此二比库在雨季之内增进内观修习，得阿拉汉果，乃至大般涅槃日，发表清净愿戒。
Evaṃ kāḷavallimaṇḍapavāsī mahānāgatthero viya kalambatitthavihāre vassūpagatā bhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ gantvā udakagaṇḍūsaṃ katvā vīthiyo sallakkhetvā yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. Tattha ca piṇḍāya caranto na turitaturito javena gacchati, javanapiṇḍapātikadhutaṅgaṃ nāma natthi, visamabhūmibhāgappattaṃ pana udakabharitasakaṭamiva niccalo hutvā gacchati. Anugharaṃ paviṭṭho ca dātukāmaṃ vā adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā patirūpe okāse nisīditvā kammaṭṭhānaṃ manasikaronto āhāre paṭikkūlasaññaṃ upaṭṭhapetvā akkhabbhañjanavaṇālepanaputtamaṃsūpamāvasena paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti neva davāya na madāya…pe… bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ vinodetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ, purimayāmaṃ pacchimayāmañca kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati ‘‘harati ca paccāharati cā’’ti. Evametaṃ haraṇapaccāharaṇaṃ gatapaccāgatavattanti vuccati.
就如大迦罗毗罗长老，在迦蓝巴提寺雨季安居的比库，内心专注于修行法门，举足轻盈步入村落近处，先用水洁净双手，再绕行街巷，避开那些有酒肉、喧闹争斗、凶猛象类等污秽之处，按道路而行。乞食时不急不缓地灵活行走，没有所谓“疾走乞食者”的称呼，只是在不平的地面如满载水车静止般安稳行走。对于乞食喜好者或非喜好者等，应当按时间前来接受供养。接受施主手中饭食时，端坐合适时机，专心致意，心存对饮食中不善因素的观照，察觉食物如采用八正道修习的菜肴、肉汤等。食用时不因恼怒或喜乐而失调，一旦完成饮食便进行饮水浴净的事，没有怠慢或放纵，饮后醉态消除后如初用餐一样，仍心念旧时的修行法门。此谓“取而复取”，这就是所谓的取舍往返的如实行为。
Etaṃ pūrento yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti. No ce paṭhamavaye pāpuṇāti, atha majjhimavaye pāpuṇāti. No ce majjhimavaye pāpuṇāti, atha maraṇasamaye pāpuṇāti. No ce maraṇasamaye pāpuṇāti, atha devaputto hutvā pāpuṇāti. No ce devaputto hutvā pāpuṇāti, atha paccekasambuddho hutvā parinibbāti. No ce paccekasambuddho hutvā parinibbāti, atha buddhānaṃ sammukhībhāve khippābhiñño hoti seyyathāpi thero bāhiyo, mahāpañño vā hoti seyyathāpi thero sāriputtoti.
若修满此功德，具足因缘，阿拉汉果初次即得。不然，则在中次得。若中次未得，则临死时得。不然，则生为天子时得。不然，则成为辟支佛时得辟支佛果。未得辟支佛果者，则对佛陀亲近时迅速成就大神通，如同外行长老、大神慧长老沙利子一般。
Ayaṃ pana paccekabodhisatto kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā vīsati vassasahassāni etaṃ gatapaccāgatavattaṃ pūretvā kālaṃ katvā kāmāvacaradevaloke uppajji. Tato cavitvā bārāṇasirañño aggamahesiyā kucchimhi paṭisandhiṃ aggahesi. Kusalā itthiyo tadaheva gabbhasaṇṭhānaṃ jānanti. Sā ca tāsaṃ aññatarā , tasmā esāpi taṃ gabbhapatiṭṭhānaṃ rañño nivedesi. Dhammatā esā, yaṃ puññavante satte gabbhe uppanne mātugāmo gabbhaparihāraṃ labhati. Tasmā rājā tassā gabbhaparihāraṃ adāsi. Sā tato pabhuti nāccuṇhaṃ kiñci ajjhoharituṃ labhati, nātisītaṃ nāccambilaṃ nātiloṇaṃ nātikaṭukaṃ nātitittakaṃ. Accuṇhe hi mātarā ajjhohaṭe gabbhassa lohakumbhivāso viya hoti, atisīte lokantarikavāso viya, accambilaloṇakaṭukatittakesu bhuttesu satthena phāletvā ambilādīhi sittāni viya dārakassa aṅgāni tibbavedanāni honti. Aticaṅkamanaṭṭhānanisajjasayanatopi naṃ nivārenti ‘‘kucchigatassa sañcalanadukkhaṃ mā ahosī’’ti. Mudukattharaṇatthatāya bhūmiyā caṅkamanādīni mattāya kātuṃ labhati, vaṇṇagandhādisampannaṃ sāduṃ sappāyaṃ annapānaṃ bhuñjituṃ labhati. Pariggahetvāva naṃ caṅkamāpenti nisīdāpenti vuṭṭhāpenti.
此辟支佛曾在咖萨巴世尊教法中出家为林居行者，历经二十千年，毕竟成就取舍往返之功。时至欲界天升起，随后往返至巴拉纳西国王舍城，与第一皇后在宫中再续前缘。善女亦知怀胎，作为皇后之一，故呈告宫中妃众。此乃善法，福德众生于胎中得母缘安乐，故国王授以母亲安乐之礼。她腹中胎儿如同铁壶居于极寒之地，不冷不热不湿不干不苦不乐，却如受佛法涤荡，苦痛锐利如幼子之四肢。即使行动止卧，未能消除胎中之苦。为减胎中之痛，地施展弹跳之术，能散发香气美味，令母亲得以安心摄受饮食。她持此安养自身，时坐时立，缓缓步行。
Sā evaṃ parihariyamānā gabbhaparipākakāle sūtigharaṃ pavisitvā paccūsasamaye puttaṃ vijāyi pakkatelamadditamanosilāpiṇḍisadisaṃ dhaññapuññalakkhaṇūpetaṃ. Tato naṃ pañcamadivase alaṅkatapaṭiyattaṃ rañño dassesuṃ, rājā tuṭṭho chasaṭṭhiyā dhātīhi upaṭṭhāpesi. So sabbasampattīhi vaḍḍhamāno nacirasseva viññutaṃ pāpuṇi. Soḷasavassuddesikaṃ naṃ rājā rajjena abhisiñci, vividhanāṭakāhi ca upaṭṭhāpesi. Abhisitto rājaputto rajjaṃ kāresi nāmena brahmadatto, sakalajambudīpe vīsatiyā nagarasahassesu. Jambudīpe kira pubbe caturāsīti nagarasatasahassāni ahesuṃ, tāni parihāyantāni saṭṭhi ahesuṃ, tato parihāyantāni cattālīsaṃ, sabbaparihāyanakāle pana vīsatisahassāni honti. Ayañca brahmadatto sabbaparihāyanakāle uppajji, tenassa vīsati nagarasahassāni ahesuṃ vīsati pāsādasahassāni, vīsati hatthisahassāni, vīsati assasahassāni, vīsati rathasahassāni, vīsati pattisahassāni, vīsati itthisahassāni orodhā ca nāṭakitthiyo ca, vīsati amaccasahassāni.
临产时，她进入产房，生儿于黄昏，幼子体貌如同米粒大而重，满载丰盈福德的征相。五日后，身披华服现于国王面前，国王欣喜，以六十六宝相侍奉之。渐渐财物增加，迅速积至显赫。十六岁时，国王为其子加冕，使其结拜多国诸侯，诸多戏剧表演乐舞随侍。加冕王子治理国家，名为禅那达多，统治整个占有二十座城市的赡部洲。
So mahārajjaṃ kārayamānoyeva kasiṇaparikammaṃ katvā pañca abhiññāyo, aṭṭha samāpattiyo ca nibbattesi. Yasmā pana abhisittaraññā nāma avassaṃ aṭṭakaraṇe nisīditabbaṃ, tasmā ekadivasaṃ pageva pātarāsaṃ bhuñjitvā vinicchayaṭṭhāne nisīdi. Tattha uccāsaddamahāsaddaṃ akaṃsu, so ‘‘ayaṃ saddo samāpattiyā upakkileso’’ti pāsādatalaṃ abhiruhitvā ‘‘samāpattiṃ appemī’’ti nisinno nāsakkhi appetuṃ rajjavikkhepena samāpatti parihīnā. Tato cintesi – ‘‘kiṃ rajjaṃ varaṃ, udāhu samaṇadhammo’’ti? Tato ‘‘rajjasukhaṃ parittaṃ anekādīnavaṃ, samaṇadhammasukhaṃ pana vipulaṃ anekānisaṃsaṃ uttamapurisehi sevitañcā’’ti ñatvā aññataraṃ amaccaṃ āṇāpesi ‘‘imaṃ rajjaṃ dhammena samena anusāsa, mā kho adhammakāraṃ kāresī’’ti sabbaṃ tassa niyyātetvā pāsādaṃ abhiruhitvā samāpattisukhena vītināmesi, na koci upasaṅkamituṃ labhati aññatra mukhadhovanadantakaṭṭhadāyakabhattanīhārakādīhi.
此禅那达多正治大国如同修习迦叶金刚法器，五大神通八种成就皆显现。因其禅那之王应坐于八座宝座之一，故每日仅食一餐，然后坐于论判之地静坐。其间忽闻大声悲鸣，登上宝座慨叹：“此声为禅那之障碍。”于是无视王权的引诱，专一修持禅那法。遂思惟：“国土尊贵何用，胜似修行苦行之所。”知晓“国土欢乐虽可防护众多灾难，修习苦行快乐则广博且为圣贤所共尊。”于是遣使示以国令，嘱其守法治理，勿妄作恶。之后专心于宝座之上静坐乐享禅那之乐，除口中牙师、饭食伺者外，不接见任何人。
Tato addhamāsamatte vītikkante mahesī pucchi – ‘‘rājā uyyānagamanabaladassananāṭakādīsu katthaci na dissati, kuhiṃ gato’’ti? Tassā tamatthaṃ ārocesuṃ. Sā amaccassa pāhesi – ‘‘rajje paṭicchite ahampi paṭicchitā homi, etu mayā saddhiṃ saṃvāsaṃ kappetū’’ti. So ubho kaṇṇe thaketvā ‘‘asavanīyameta’’nti paṭikkhipi. Sā punapi dvattikkhattuṃ pesetvā anicchamānaṃ santajjāpesi ‘‘yadi na karosi, ṭhānāpi taṃ cāvemi. Jīvitāpi taṃ voropemī’’ti. So bhīto ‘‘mātugāmo nāma daḷhanicchayo, kadāci evampi kārāpeyyā’’ti. Ekadivasaṃ raho gantvā tāya saddhiṃ sirisayane saṃvāsaṃ kappesi. Sā puññavatī sukhasamphassā, so tassā samphassarāgena ratto tattha abhikkhaṇaṃ saṅkitasaṅkitova agamāsi. Anukkamena attano gharasāmiko viya nibbisaṅko pavisitumāraddho.
然后在半夜时分，一位大臣心怀不满地询问：“国王为何不见于御花园游行、演戏等场合呢？他去了哪里？”有人将此事转告给那位大臣。她对那位大臣说：“我被放逐出这个王国，但我已被同样放逐，我愿与他一起生活。”那人捂住两耳反驳说：“这不合宜。”她再次派人两次传话，不情愿地低声说：“如果你不答应，我甚至会火烧他的住所，甚至夺去他的生命。”那人惧怕地回答：“‘母乡’一词意指牢固的归宿，什么时候会如此对待呢？”某一天，他悄悄前往，与她共同在头卧处相会。她是福慧增上者，感受到他旺盛的爱意，他便在那里持续沉迷，犹如深陷沼泽难以自拔。后来，他如同自家主人的样子暗中进出她的家中。
Tato rājamanussā taṃ pavattiṃ rañño ārocesuṃ. Rājā na saddahati. Dutiyampi tatiyampi ārocesuṃ, tato rājā nilīno sayameva disvā sabbe amacce sannipātāpetvā ārocesi. Te ‘‘ayaṃ rājāparādhiko hatthacchedaṃ arahati, pādacchedaṃ arahatī’’ti yāva sūle uttāsanaṃ, tāva sabbakammakāraṇāni niddisiṃsu. Rājā ‘‘etassa vadhabandhanatāḷane mayhaṃ vihiṃsā uppajjeyya, jīvitā voropane pāṇātipāto bhaveyya, dhanaharaṇe adinnādānaṃ bhaveyya, alaṃ evarūpehi katehi, imaṃ mama rajjā nikkaḍḍhathā’’ti āha. Amaccā taṃ nibbisayaṃ akaṃsu. So attano dhanasārañca puttadārañca gahetvā paravisayaṃ agamāsi. Tattha rājā sutvā ‘‘kiṃ āgatosī’’ti pucchi. ‘‘Deva, icchāmi taṃ upaṭṭhātu’’nti. So taṃ sampaṭicchi. Amacco katipāhaccayena laddhavissāso taṃ rājānaṃ etadavoca – ‘‘mahārāja , amakkhikaṃ madhuṃ passāmi, taṃ khādanto natthī’’ti. Rājā ‘‘kiṃ etaṃ uppaṇḍetukāmo bhaṇatī’’ti na suṇāti. So antaraṃ labhitvā punapi suṭṭhutaraṃ vaṇṇetvā avoca. Rājā ‘‘kiṃ eta’’nti pucchi. ‘‘Bārāṇasirajjaṃ, devā’’ti. Rājā ‘‘kiṃ maṃ netvā māretukāmosī’’ti āha. So ‘‘mā, deva, evaṃ avaca, yadi na saddahasi, manusse pesehī’’ti. So manusse pesesi. Te gantvā gopuraṃ khaṇitvā rañño sayanaghare uṭṭhahiṃsu.
随后，诸国王臣将此事告知国王，但国王不相信。第二次、第三次又告知，国王仍闭门不出，但召集所有大臣，共同商议衡量。众人说：“这位君主犯下杀手、砍手砍脚之罪，诸法条文都证明属实。”国王说：“因杀戮、破坏绑定，我们应遭报应，纵使出家也难逃杀生罪，偷盗财物亦难免，这样做的背叛，必使我的王国衰败。”大臣们议定此事，他拿着私产及子女前往边境之地。国王听闻，问其来意，他答说：“天意使然，我愿侍奉您。”国王接受了他。大臣们怀疑但稍安勿躁，对国王说：“陛下，我见一罐蜜糖，被食者却无此物。”国王问：“说这话人意图何在？”他隐去内情，润饰番说：“蜜糖来自巴拉纳西，属于诸天。”国王问：“为何捉拿我杀我？”他说：“不敢，如果您不信，我可派人说服您。”遂派人入宫，刺破城门，闯入王卧所。
Rājā disvā ‘‘kissa āgatatthā’’ti pucchi. ‘‘Corā mayaṃ, mahārājā’’ti. Rājā tesaṃ dhanaṃ dāpetvā ‘‘mā puna evaṃ akatthā’’ti ovaditvā vissajjesi. Te āgantvā tassa rañño ārocesuṃ. So punapi dvattikkhattuṃ tatheva vīmaṃsitvā ‘‘sīlavā rājā’’ti caturaṅginiṃ senaṃ sannayhitvā sīmantare ekaṃ nagaraṃ upagamma tattha amaccassa pāhesi ‘‘nagaraṃ vā me dehi, yuddhaṃ vā’’ti. So brahmadattassa rañño tamatthaṃ ārocāpesi – ‘‘āṇāpetu, deva, ‘kiṃ yujjhāmi, udāhu nagaraṃ demī’’’ti. Rājā ‘‘na yujjhitabbaṃ, nagaraṃ datvā idhāgacchā’’ti pesesi. So tathā akāsi. Paṭirājāpi taṃ nagaraṃ gahetvā avasesanagaresupi tatheva dūtaṃ pesesi. Tepi amaccā tatheva brahmadattassa ārocetvā tena ‘‘na yujjhitabbaṃ, idhāgantabba’’nti vuttā bārāṇasiṃ āgamaṃsu.
国王见之，问：“你们为何而来？”他们答：“我们是盗贼，陛下。”国王赏赐财物，告诫他们不许再犯，便宽恕释放。他们回去后，将此事再告国王。国王复三次反复思考，说：“这位贤明国王”，集结四部军队，向边界一个城池进发，派遣大臣说：“给我城池或宣布战争。”大臣将此事告知布拉曼达塔王：“毁坏敌国，请问如何？”国王答：“不可战争，给城池我留此地。”遂成此事。随后敌王夺城，并派军队防守残余城池，亦通知布拉曼达塔，说：“不可战争，现当舍去。”于是诸盗贼收复巴拉纳西。
Tato amaccā brahmadattaṃ āhaṃsu – ‘‘mahārāja, tena saha yujjhamā’’ti. Rājā ‘‘mama pāṇātipāto bhavissatī’’ti vāresi. Amaccā ‘‘mayaṃ, mahārāja, taṃ jīvaggāhaṃ gahetvā idheva ānessāmā’’ti nānāupāyehi rājānaṃ saññāpetvā ‘‘ehi, mahārājā’’ti gantumāraddhā. Rājā ‘‘sace sattamāraṇappaharaṇavilumpanakammaṃ na karotha, gacchāmī’’ti bhaṇati. Amaccā ‘‘na, deva, karoma, bhayaṃ dassetvā palāpemā’’ti caturaṅginiṃ senaṃ sannayhitvā ghaṭesu dīpe pakkhipitvā rattiṃ gacchiṃsu. Paṭirājā taṃ divasaṃ bārāṇasisamīpe nagaraṃ gahetvā idāni kinti rattiṃ sannāhaṃ mocāpetvā pamatto niddaṃ okkami saddhiṃ balakāyena. Tato amaccā brahmadattarājānaṃ ādāya paṭirañño khandhāvāraṃ gantvā sabbaghaṭehi dīpe nīharāpetvā ekapajjotaṃ katvā ukkuṭṭhiṃ akaṃsu. Paṭirañño amacco mahābalakāyaṃ disvā bhīto attano rājānaṃ upasaṅkamitvā ‘‘uṭṭhehi amakkhikaṃ madhuṃ khādāhī’’ti mahāsaddaṃ akāsi. Tathā dutiyopi tatiyopi. Paṭirājā tena saddena paṭibujjhitvā bhayaṃ santāsaṃ āpajji. Ukkuṭṭhisatāni pavattiṃsu. So ‘‘paravacanaṃ saddahitvā amittahatthaṃ pattomhī’’ti sabbarattiṃ taṃ taṃ vippalapitvā dutiyadivase ‘‘dhammiko rājā, uparodhaṃ na kareyya gantvā khamāpemī’’ti cintetvā rājānaṃ upasaṅkamitvā jaṇṇukehi patiṭṭhahitvā ‘‘khama, mahārāja, mayhaṃ aparādha’’nti āha. Rājā taṃ ovaditvā ‘‘uṭṭhehi, khamāmi te’’ti āha. So raññā evaṃ vuttamatteyeva paramassāsappatto ahosi. Bārāṇasirañño samīpeyeva janapade rajjaṃ labhi. Te aññamaññaṃ sahāyakā ahesuṃ.
随后盗贼对布拉曼达塔说：“陛下，愿与您一战。”国王迟疑说：“会有杀生罪。”盗贼曰：“我们将捉住您，带回来。”用各种手段诱令国王去赴战场。国王说：“若不害命杀生，将同行。”盗贼不害怕，带着军队至岛屿，夜间行军。敌王夺城后，在巴拉纳西附近安营，夜间放松戒备，沉醉睡眠，和士兵们一起高枕无忧。盗贼带着布拉曼达塔王进入敌王城堡，点灯焚烧所有建筑，设置陷阱，搬动石块筑壕沟。敌王见大军来犯，害怕，前去找国王请托说：“起身吧，吃这罐蜜糖。”国王连声三次说。敌王听后惧怕，屡次点燃篝火。国王心想：“听从谣言落入敌手，我夜不能寐。”他第二天去见国王，说：“贤明国王，不要挑起冲突，前去请求宽恕吧。”国王听从，回答：“起来，我饶恕你。”这样说话没有更甚的事发生。巴拉纳西王国就在附近地区得以稳固，双方人民互为助力。
Atha brahmadatto dvepi senā sammodamānā ekato ṭhitā disvā ‘‘mamevekassa cittānurakkhaṇāya asmiṃ mahājanakāye khuddakamakkhikāya pivanamattampi lohitabindu na uppannaṃ, aho sādhu, aho suṭṭhu, sabbe sattā sukhitā hontu, averā hontu, abyāpajjā hontū’’ti mettājhānaṃ uppādetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā paccekabodhiñāṇaṃ sacchikatvā sayambhutaṃ pāpuṇi. Taṃ maggaphalasukhena sukhitaṃ hatthikkhandhe nisinnaṃ amaccā paṇipātaṃ katvā āhaṃsu – ‘‘yānakālo, mahārāja, vijitabalakāyassa sakkāro kātabbo, parājitabalakāyassa bhattaparibbayo dātabbo’’ti. So āha – ‘‘nāhaṃ, bhaṇe, rājā, paccekabuddho nāmāha’’nti. ‘‘Kiṃ devo bhaṇati, na edisā paccekabuddhā hontī’’ti. ‘‘Kīdisā, bhaṇe, paccekabuddhā’’ti? ‘‘Paccekabuddhā nāma dvaṅgulakesamassū aṭṭhaparikkhārayuttā bhavantī’’ti. So dakkhiṇahatthena sīsaṃ parāmasi, tāvadeva gihiliṅgaṃ antaradhāyi, pabbajitaveso pāturahosi. Dvaṅgulakesamassu aṭṭhaparikkhārasamannāgato vassasatikattherasadiso ahosi. So catutthajjhānaṃ samāpajjitvā hatthikkhandhato vehāsaṃ abbhuggantvā padumapupphe nisīdi. Amaccā vanditvā ‘‘kiṃ, bhante, kammaṭṭhānaṃ, kathaṃ adhigatosī’’ti pucchiṃsu. So yato assa mettājhānakammaṭṭhānaṃ ahosi, tañca vipassanaṃ vipassitvā adhigato, tasmā tamatthaṃ dassento udānagāthañca byākaraṇagāthañca imaṃyeva gāthaṃ abhāsi ‘‘sabbesu bhūtesu nidhāya daṇḍa’’nti.
这时布拉曼达塔见集结的两军站在一起，说：“唯为保护我军心志，在这人群中哪怕喝一滴蜂蜜血也未曾出现，真是善事，善事，愿众生安乐，无怨无恨，无痛无扰。”发起慈悲禅定，坐像离地的独觉智者，体验证实了这一果乐，自己成就了觉悟。布拉曼达塔因其觉乐而欢喜，坐在兵器旁大臣面前说：“用兵时节，胜军当尊敬，败军当施食。”他说：“我不是，尊者，称为独觉佛。”有人问：“神明说，世间无独觉佛吗？”“如何有独觉佛？”答：“独觉者头发有二寸长，具八重戒律。”他用右手摸头，随即头发消失，成为出家人，像一百岁长老。他入第四禅，潜入手掌生风，坐在莲花瓣上。大臣们敬礼问：“尊者，请问修习何法，如何证得？”他说他因修慈悲禅定，由此观察证得，随后为他们說明resume的偈语和解释偈语，其中一句是“诸有情生死受罚”。
Tattha sabbesūti anavasesesu. Bhūtesūti sattesu. Ayamettha saṅkhepo , vitthāraṃ pana ratanasuttavaṇṇanāyaṃ vakkhāma. Nidhāyāti nikkhipitvā. Daṇḍanti kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍaṃ, bādheti anayabyasanaṃ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritaṃ manoduccaritañca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti. Aviheṭhayanti aviheṭhayanto. Aññatarampīti yaṃkiñci ekampi. Tesanti tesaṃ sabbabhūtānaṃ. Na puttamiccheyyāti atrajo, khettajo, dinnako, antevāsikoti imesu catūsu puttesu yaṃkiñci puttaṃ na iccheyya. Kuto sahāyanti sahāyaṃ pana iccheyyāti kuto eva etaṃ.
这里“诸有”是指一切众生。这里简要说，详说将在宝经注释中论述。所谓“置于”指投入，‘杖’是身体的象征名词，指打身体的恶行。所谓坏行即恶业，打击即造成苦难。此处连说语言上的恶行与心意上的恶行。所说的杖、打击也指责怪、报复等恶行。以此类推，也指打骂等恶行为害他者带来痛苦。所谓‘不愿子女出生’这四类子女是指同父、同国、同宗、邻里者不愿有子孙。可见这里愿意助人为善，而不愿害人为恶的道理。
Ekoti pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavigatakilesoti eko, eko paccekasambodhiṃ abhisambuddhoti eko. Samaṇasahassassāpi hi majjhe vattamāno gihisaṃyojanassa chinnattā eko, evaṃ pabbajjāsaṅkhātena eko. Eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko iriyati vattatīti evaṃ adutiyaṭṭhena eko.
一者，以出家为名的只有一人；第二者，仅此一人；第三者，以断除渴爱为名亦唯此一人；第四者，完全离弃烦恼亦唯此一人。一者，以独觉证悟者而言亦唯此一人。即便在众多沙门中途处于断除俗缚的状态者亦唯此一人，正以此出家为名称之为一也。一者独对立存在，一者独自行走，一者独自行坐，一者独自行卧，一者独自活动，正以此第二者称之为一。
‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;
“断渴之人长久历经中间世间；
Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.
女身与非女身分别，轮回不超出。
‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;
“了知此新奇异处，渴爱为苦因；
Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105; mahāni. 191; cūḷani.pārāyanānugītigāthāniddesa 107) –
无渴无贪不放逸，具有正念比库行。”（出自：《优婆塞经》15、105；《大尼迦耶》191；《小尼迦耶》涅槃贺歌注释107）
Evaṃ taṇhāpahānaṭṭhena eko. Sabbakilesāssa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti evaṃ ekantavigatakilesoti eko. Anācariyako hutvā sayambhū sāmaṃyeva paccekasambodhiṃ abhisambuddhoti evaṃ eko paccekasambodhiṃ abhisambuddhoti eko.
如此，以断除渴爱为名唯此一人。众苦烦恼皆已放弃，根本已被截断，不复产生，断绝如长树不再萌芽，永远无复生之相，此谓独一无二全断烦恼者。一者非有偏差，无妄行，正觉自觉，普遍释然，即是独觉证悟者唯此一人。
Careti yā imā aṭṭha cariyāyo. Seyyathidaṃ – paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ chasu ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammāpaṭipannānaṃ catūsu ariyasaccesu maggacariyā, adhigatapphalānaṃ catūsu sāmaññaphalesu patticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyā, tattha padesato paccekabuddhabuddhasāvakānanti. Yathāha – ‘‘cariyāti aṭṭha cariyāyo iriyāpathacariyā’’ti (paṭi. ma. 1.197; 3.28) vitthāro. Tāhi cariyāhi samannāgato bhaveyyāti attho. Atha vā yā imā adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhitto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evaṃ paṭipannassa kusalā dhammā āyatantīti āyatanacariyāya carati, evaṃ paṭipanno visesaṃ adhigacchatīti visesacariyāya caratīti (paṭi. ma. 1.197; 3.28) evaṃ aparāpi aṭṭha cariyāyo vuttā, tāhipi samannāgato bhaveyyāti attho. Khaggavisāṇakappoti ettha khaggavisāṇaṃ nāma khaggamigasiṅgaṃ. Kappa-saddassa atthaṃ vitthārato maṅgalasuttavaṇṇanāyaṃ pakāsayissāma, idha panāyaṃ ‘‘satthukappena vata, bho, kira sāvakena saddhiṃ mantayamānā’’ti evamādīsu (ma. ni. 1.260) viya paṭibhāgo veditabbo. Khaggavisāṇakappoti khaggavisāṇasadisoti vuttaṃ hoti. Ayaṃ tāvettha padato atthavaṇṇanā.
行者行者即指八种行持，具体如下：一者，具大愿心者于四种道业之行持；二者，于六根门之守护；三者，于六入门内在境界之守持；四者，谨慎修持四念处；五者，禅修四禅之专注；六者，于四圣谛智慧之了知；七者，正行四圣谛之道；八者，于四圣谛所得之凡圣果位的守持。三佛及一切众生共行此道。于此处，巴利殊记谓“行者即八行者中之意指四道业之行者”，此即详细解释。此八行者具备后即称为吸摄具足。或称此八行者具备已时，止于信，安住于勤精进、正念、无疑、智慧等而修习，称为显修八行。此八行也称特别所行，此外，亦称种种成就所行。亦有云此八行是大小论中所述，为此处所显。文中“利刃箭筒”比喻犀利箭矢，后续将详释于《吉祥经注释》中。此处“利刃箭筒”通俗即彼犀利锐利之利刃箭矢，指代诸如道法等锐利苗头。此为词义释义。
Adhippāyānusandhito pana evaṃ veditabbo – yvāyaṃ vuttappakāro daṇḍo bhūtesu pavattiyamāno ahito hoti, taṃ tesu appavattanena tappaṭipakkhabhūtāya mettāya parahitūpasaṃhārena ca sabbesu bhūtesu nidhāya daṇḍaṃ, nihitadaṇḍattā eva ca yathā anihitadaṇḍā sattā bhūtāni daṇḍena vā satthena vā pāṇinā vā leḍḍunā vā viheṭhayanti, tathā aviheṭhayaṃ, aññatarampi tesaṃ imaṃ mettākammaṭṭhānamāgamma yadeva tattha vedanāgataṃ saññāsaṅkhāraviññāṇagataṃ tañca tadanusāreneva tadaññañca saṅkhāragataṃ vipassitvā imaṃ paccekabodhiṃ adhigatomhīti ayaṃ tāva adhippāyo.
再依教义理当如此理解：所谓此言谓，于生起于众生中的惩罚之刑业，若能断除，则生起之刑罚业随其弥留之际，产生慈心与广大利益众生之行为，从而生起惩罚之刑业作用。若有被惩罚者以未有惩罚之心行此，则生者不会害怕；若生者被害，反以慈心法护持不伤害，依此，因为此慈安心行处，乃至能观照生起感受、想法、行及识之境界，并以智慧正见观见，终究能达到此别觉悟果。此即所谓功德法门。
Ayaṃ pana anusandhi – evaṃ vutte te amaccā āhaṃsu – ‘‘idāni, bhante, kuhiṃ gacchathā’’ti? Tato tena ‘‘pubbe paccekabuddhā kattha vasantī’’ti āvajjetvā ñatvā ‘‘gandhamādanapabbate’’ti vutte puna āhaṃsu – ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti. Atha paccekasambuddho āha ‘‘na puttamiccheyyā’’ti sabbaṃ. Tatrādhippāyo – ahaṃ idāni atrajādīsu yaṃkiñci puttampi na iccheyyaṃ, kuto pana tumhādisaṃ sahāyaṃ. Tasmā tumhesupi yo mayā saddhiṃ gantuṃ mādiso vā hotuṃ icchati, so eko care khaggavisāṇakappo. Atha vā tehi ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti vutte so paccekasambuddho ‘‘na puttamiccheyya kuto sahāya’’nti vatvā attano yathāvuttenatthena ekacariyāya guṇaṃ disvā pamudito pītisomanassajāto imaṃ udānaṃ udānesi – ‘‘eko care khaggavisāṇakappo’’ti. Evaṃ vatvā pekkhamānasseva mahājanassa ākāse uppatitvā gandhamādanaṃ agamāsi.
此则续言：众生中老人问曰“尊者，现今向何方去？”于是彼人答曰，前辈辟支佛曾言：其居自在之处为甘露宝山。于是众生又复言：“我们现在不想分开。”辟支佛告之“我不欲有子孙。”意谓我在此等众生中不欲受任何子嗣之累，更不欲与诸弟子为伴。故彼即是孤行者如利刃箭筒。众生说“我们现在不欲分别。”辟支佛答曰“我不欲子孙，自然亦不欲伴侣。”言毕，得知此中独行者之应行品格，欢喜喜悦，欢欣自发，发此呐喊：“孤行者如锐利箭筒！”如此发声后，直至大公众中升空而赴甘露宝山。
Gandhamādano nāma himavati cūḷakāḷapabbataṃ mahākāḷapabbataṃ nāgapaliveṭhanaṃ candagabbhaṃ sūriyagabbhaṃ suvaṇṇapassaṃ himavantapabbatanti satta pabbate atikkamma hoti. Tattha nandamūlakaṃ nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso, tisso ca guhāyo – suvaṇṇaguhā, maṇiguhā, rajataguhāti . Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena. So yattakāni udake vā thale vā pupphāni, sabbāni tāni pupphayati, visesena paccekabuddhāgamanadivase. Tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayavālukaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto himavantato sabbesaṃ sugandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharakavāto sabbattha santharati. Sadā supaññattāneva cettha āsanāni honti, yesu paccekabuddhuppādadivase, uposathadivase ca sabbe paccekabuddhā sannipatitvā nisīdanti. Ayaṃ tattha pakati. Ayaṃ paccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇeyeva sannipatitvā paññattāsanesu nisīdanti. Nisīditvā ca kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti. Tato saṅghatthero adhunāgatapaccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti evaṃ kammaṭṭhānaṃ pucchati, tadāpi so tameva attano udānabyākaraṇagāthaṃ bhāsati. Puna bhagavāpi āyasmatā ānandena puṭṭho tameva gāthaṃ bhāsati. Ānandopi saṅgītiyanti evaṃ ekekā gāthā paccekasambodhiabhisambuddhaṭṭhāne, mañjūsakamāḷe, ānandena pucchitakāle, saṅgītiyanti catukkhattuṃ bhāsitā hotīti.
甘露宝山名为喜乐根本，位于喜乐根本山、小黑山、龙洞、月胎、太阳胎、黄金宝山、喜乐山七峰之中。此处是辟支佛的住处。山中有三洞窟，称为金洞、宝石洞、银洞。宝石洞口有美树，树宽丈余，长丈余，树上日常开花，尤以辟支佛来临之日花开盛。树顶缭绕宝石饰带。山风有五种功能：沉降风能掀落叶枝，平整风使宝石沙土平整，灌溉风自喜乐山导水灌溉，香风自喜乐山吹来众香树之香，花风采集花朵飘落，清洁风遍地清扫。皆极调妙无惑之风。每当辟支佛诞生之日、守斋日，所有辟支佛界诸居士皆集聚此处，入座堂亭。此处即辟支佛宝座。辟支佛亲临此座，若有其他辟支佛来访，即速汇集而坐于堂中。入座静安，少间便起身散去。随后僧团长者，为赞叹今生之辟支佛聚会，而问及所得如何，辟支佛便诵己缘起呐喊之偈颂。世尊与具寿者阿难亦此时问诵偈。阿难等即流传此偈于四方，皆于宝石树下，回答有关辟支佛觉悟之事。
Paṭhamagāthāvaṇṇanā niṭṭhitā. · 第一偈注释已结束。
§92
92.Saṃsaggajātassāti gāthā kā uppatti? Ayampi paccekabodhisatto kassapassa bhagavato sāsane vīsati vassasahassāni purimanayeneva samaṇadhammaṃ karonto kasiṇaparikammaṃ katvā paṭhamaṃ jhānaṃ nibbattetvā nāmarūpaṃ vavatthapetvā lakkhaṇasammasanaṃ katvā ariyamaggaṃ anadhigamma brahmaloke nibbatti. So tato cuto bārāṇasirañño aggamahesiyā kucchimhi uppajjitvā purimanayeneva vaḍḍhamāno yato pabhuti ‘‘ayaṃ itthī, ayaṃ puriso’’ti visesaṃ aññāsi. Tadupādāya itthīnaṃ hatthe na ramati , ucchādananhāpanamaṇḍanādimattampi na sādiyati. Taṃ purisā eva posenti. Thaññapāyanakāle dhātiyo kañcukaṃ paṭimuñcitvā purisavesena thaññaṃ pāyenti. So itthīnaṃ gandhaṃ ghāyitvā saddaṃ vā sutvā rodati, viññutaṃ pattopi itthiyo passituṃ na icchati. Tena taṃ anitthigandhotveva sañjāniṃsu.
92.接触生起者偈颂从何而起？此言乃谓辟支佛在咖萨巴佛法中，于二万年中独行修习，作遍行法，止住初禅，破除色蕴，标示诸色相，未入圣道，乃得生于梵天界。彼后投生巴拉纳西国之王族，乃王后之子。遂渐长成，慧眼辩明，知男知女。由是起彼对女不乐之念，不喜握女手，不好女装饰，惟有男子所养护。入浴时脱下衣袍，由男子伴侍护浴。女之香味、声音令其流泪，即使见识女也不欲见。由此知其对女性之厌弃观念。
Tasmiṃ soḷasavassuddesike jāte rājā ‘‘kulavaṃsaṃ saṇṭhapessāmī’’ti nānākulehi tassa anurūpā kaññāyo ānetvā aññataraṃ amaccaṃ āṇāpesi ‘‘kumāraṃ ramāpehī’’ti. Amacco upāyena taṃ ramāpetukāmo tassa avidūre sāṇipākāraṃ parikkhipāpetvā nāṭakāni payojāpesi. Kumāro gītavāditasaddaṃ sutvā ‘‘kasseso saddo’’ti āha. Amacco ‘‘taveso, deva , nāṭakitthīnaṃ saddo, puññavantānaṃ īdisāni nāṭakāni honti. Abhirama, deva, mahāpuññosi tva’’nti āha. Kumāro amaccaṃ daṇḍena tāḷāpetvā nikkaḍḍhāpesi. So rañño ārocesi. Rājā kumārassa mātarā saha gantvā kumāraṃ khamāpetvā puna amaccaṃ āṇāpesi. Kumāro tehi atinippīḷiyamāno seṭṭhasuvaṇṇaṃ datvā suvaṇṇakāre āṇāpesi ‘‘sundaraṃ itthirūpaṃ karothā’’ti. Te vissakammunā nimmitasadisaṃ sabbālaṅkāravibhūsitaṃ itthirūpaṃ karitvā dassesuṃ. Kumāro disvā vimhayena sīsaṃ cāletvā mātāpitūnaṃ pesesi – ‘‘yadi īdisiṃ itthiṃ labhissāmi, gaṇhissāmī’’ti. Mātāpitaro ‘‘amhākaṃ putto mahāpuñño, avassaṃ tena saha katapuññā kāci dārikā loke uppannā bhavissatī’’ti taṃ suvaṇṇarūpaṃ rathaṃ āropetvā amaccānaṃ appesuṃ – ‘‘gacchatha, īdisiṃ dārikaṃ gavesathā’’ti. Te taṃ gahetvā soḷasamahājanapade vicarantā taṃ taṃ gāmaṃ gantvā udakatitthādīsu yattha yattha janasamūhaṃ passanti, tattha tattha devataṃ viya suvaṇṇarūpaṃ ṭhapetvā nānāpupphavatthālaṅkārehi pūjaṃ katvā vitānaṃ bandhitvā ekamantaṃ tiṭṭhanti ‘‘yadi kenaci evarūpā diṭṭhapubbā bhavissati, so kathaṃ samuṭṭhāpessatī’’ti? Etenupāyena aññatra maddaraṭṭhā sabbajanapade āhiṇḍitvā taṃ ‘‘khuddakaraṭṭha’’nti avamaññamānā tattha paṭhamaṃ agantvā nivattiṃsu.
彼于十六岁时，有国王命令令其建立宗族。国王以多贵族女子奉献，为其准备妃室及宴乐等供奉。少年听闻歌声称“这是咖萨巴之音。”国王答曰：“这是天神戏台之音，功德众生方有人呈现此戏。”少年怒拍并打击此人被国王知晓，后国王与母亲同行来到少年处，予以宽恕，复召国王旗下舞女。少年承受极大压力，赏赐黄金请舞女修饰作美妙女子。女子以各类珠宝装饰呈现，少年见后惊惧摇头，请父母去寻他若得此美女子，便迎娶。父母闻言曰：“我儿功德殊胜，如持善缘，将来必成美女。”遂乘金车将舞女送至十六城邦中游行，于各村庄江河交通处，布金光彩，供养诸天神。以此令各地众生若见此形象，便思如何造此景象。又以此方式迫使除出马达利国，众民被迫离去。
Tato nesaṃ etadahosi – ‘‘maddaraṭṭhampi tāva gacchāma, mā no bārāṇasiṃ paviṭṭhepi rājā puna pesesī’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Sāgalanagare ca maddavo nāma rājā. Tassa dhītā soḷasavassuddesikā abhirūpā ahosi. Tassā vaṇṇadāsiyo nhānodakatthāya titthaṃ gacchanti. Tattha amaccehi ṭhapitaṃ taṃ suvaṇṇarūpaṃ dūratova disvā ‘‘amhe udakatthāya pesetvā rājaputtī sayameva āgatā’’ti bhaṇantiyo samīpaṃ gantvā ‘‘nāyaṃ sāminī, amhākaṃ sāminī ito abhirūpatarā’’ti āhaṃsu. Amaccā taṃ sutvā rājānaṃ upasaṅkamitvā anurūpena nayena dārikaṃ yāciṃsu. Sopi adāsi. Te bārāṇasirañño pāhesuṃ – ‘‘laddhā, deva, kumārikā, sāmaṃ āgacchatha, udāhu amheva ānemā’’ti. So ‘‘mayi āgacchante janapadapīḷā bhavissati, tumheva naṃ ānethā’’ti pesesi.
然后就是这样的事情——“我们暂时也去抹达国，愿国王不要再差遣使者到巴拉那西去。”于是众人来到抹达国的萨伽兰城。萨伽兰城中有位名为抹达王的国王。他的女儿年方十六，貌美异常。她的侍女们为了沐浴而前往河畔。那些侍女看到安置在那里的一件金光闪闪的东西，远远望去便说：“我们若为沐浴需求去送达，公主自会前来。”她们便走近说道：“这位小姐不是我们的公主，我们这边的公主更美丽。”侍女们将此事报告国王。国王于是前来，依照合适的礼仪请求女儿。国王同样满足了请求。侍女们将这位公主安置于巴拉那西，说：“得到了，神啊，这位金容公主，随我们一起去吧，我们亲自去接送她。”国王说：“随我出去将招来国家之忧，诸君切勿带她来。”
Amaccāpi dārikaṃ gahetvā nagarā nikkhamitvā kumārassa pāhesuṃ – ‘‘laddhā suvaṇṇarūpasadisā kumārikā’’ti. Kumāro sutvāva rāgena abhibhūto paṭhamajjhānā parihāyi. So dūtaparamparāya pesesi – ‘‘sīghaṃ ānetha, sīghaṃ ānethā’’ti. Te sabbattha ekarattivāsena bārāṇasiṃ patvā bahinagare ṭhitā rañño pesesuṃ – ‘‘ajjeva pavisitabbaṃ, no’’ti. Rājā ‘‘seṭṭhakulā ānītā dārikā, maṅgalakiriyaṃ katvā mahāsakkārena pavesessāma, uyyānaṃ tāva naṃ nethā’’ti āha. Te tathā akaṃsu. Sā accantasukhumālā kumārikā yānugghāṭena ubbāḷhā addhānaparissamena uppannavātarogā milātamālā viya hutvā rattibhāge kālamakāsi. Amaccā ‘‘sakkārā paribhaṭṭhamhā’’ti parideviṃsu. Rājā ca nāgarā ca ‘‘kulavaṃso vinaṭṭho’’ti parideviṃsu. Sakalanagaraṃ kolāhalaṃ ahosi. Kumārassa sutamatteyeva mahāsoko udapādi.
侍女也带着公主离开城门，送达给王子说：“得到了，模样如金色的公主。”王子听闻后，满怀爱恋，忽然第一个初禅消失。他连连遣使者说：“速 bring her, 速 bring her。”使者们怀着同一心志前往巴拉那西，抵达后报王子说：“今日不得入宫。”国王说：“出身最显贵的姑娘，已经办了吉祥仪式，凭大权势入宫，园林就交给你管理吧。”使者们依言行事。这位极为柔弱的公主，随着轻轻推开门，因承受不起突发的风病，像佩戴着花环的枯萎之花，夜晚显得十分凄凉。侍女们感到极为轻慢不敬，国王和大臣们也痛斥：“门风祖业尽废了。”整个城池一片哗然。王子听此极其忧伤。
Tato kumāro sokassa mūlaṃ khanituṃ āraddho. So evaṃ cintesi – ‘‘ayaṃ soko nāma na ajātassa hoti, jātassa pana hoti. Tasmā jātiṃ paṭicca soko. Jāti pana kiṃ paṭiccāti? Bhavaṃ paṭicca jātī’’ti. Evaṃ pubbabhāvanānubhāvena yoniso manasikaronto anulomapaṭilomaṃ paṭiccasamuppādaṃ disvā puna anulomañca saṅkhāre sammasanto tattheva nisinno paccekasambodhiṃ sacchākāsi. Amaccā taṃ maggaphalasukhena sukhitaṃ santindriyaṃ santamānasaṃ nisinnaṃ disvā paṇipātaṃ katvā āhaṃsu – ‘‘mā soci, deva, mahanto jambudīpo, aññaṃ tato sundarataraṃ kaññaṃ ānessāmā’’ti. So āha – ‘‘na socāmi, nissoko paccekabuddho aha’’nti. Ito paraṃ sabbaṃ vuttapurimagāthāsadisameva ṭhapetvā gāthāvaṇṇanaṃ.
于是王子开始挖掘忧伤的根源。他这样思考：“这忧伤不是无缘无故的，必有所因。由因缘而言，忧伤必因出生而生。那么出生究竟因缘为何呢？是有情的存在导致出生。”如是以前生今生诸多体验之中，妙心深思缘起顺逆理，既见缘起，继而返观行蕴，安住彼处，达成独觉菩提的真实见解。侍女见他因法门果乐而安乐，身心宁静，坐着安祥，便作礼施拜并说：“勿忧，神啊，伟大的占婆洲，我们将择自他处带回更美的姑娘。”他答：“我不忧，因我不是忧伤者，我是独觉者。”此后一切均依照先前经文的教义，设立诗偈加以说明。
Gāthāvaṇṇanā pana evaṃ veditabbā – saṃsaggajātassāti jātasaṃsaggassa. Tattha dassanasavanakāyasamullapanasambhogasaṃsaggavasena pañcavidho saṃsaggo. Tattha aññamaññaṃ disvā cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. Tattha sīhaḷadīpe kāḷadīghavāpī gāme piṇḍāya carantaṃ kalyāṇavihāravāsidīghabhāṇakadaharabhikkhuṃ disvā paṭibaddhacittā kenaci upāyena taṃ alabhitvā kālaṅkatā kuṭumbiyadhītā ca tassā nivāsanacoḷakhaṇḍaṃ disvā ‘‘evarūpaṃ vatthaṃ dhāriniyā nāma saddhiṃ saṃvāsaṃ nālabhi’’nti phalitahadayo kālaṅkato. So eva daharo ca nidassanaṃ.
诗偈说明当理解为：这“相会产生的”谓由“出生联合”所成。所谓出生联合，包括五种相会：见闻相会，身心交融相会等。比如互相对视时，眼识缘起生欲，此谓“见相会”。又如锡兰岛上，黑长尾池村中，有比库托钵乞食，见有成人意图巧妙夺取锡兰名门家族的女儿住所之房屋附属物，指责“这种依附的物是污秽且不洁之物。”年轻人即为证明此事而做到示范。
Parehi pana kathiyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ sutvā sotaviññāṇavīthivasena uppannarāgo savanasaṃsaggo nāma. Tatrāpi girigāmavāsikammāradhītāya pañcahi kumārikāhi saddhiṃ padumassaraṃ gantvā nhatvā mālaṃ āropetvā uccāsaddena gāyantiyā saddaṃ sutvā ākāsena gacchanto kāmarāgena visesā parihāyitvā byasanaṃ patto pañcaggaḷaleṇavāsī tissadaharo nidassanaṃ.
而别人谈论时，见色等种种存在之美，或者听笑声与歌声，这称为“闻相会”。例如山区的小村子里有一位致力修行的年轻乞丐，和五位少女一同到嫩莲花丛中采花，插花并唱高声歌，声闻而远，飞翔于空，遣除情欲烦恼，败坏业障。五位住帕绕勒村的少年中有一名叫提萨的年轻男儿做出此种示范。
Aññamaññaṃ aṅgaparāmasanena uppannarāgo kāyasaṃsaggo nāma. Dhammabhāsanadaharabhikkhu ca rājadhītā cettha nidassanaṃ. Mahāvihāre kira daharabhikkhu dhammaṃ bhāsati. Tattha mahājano āgato, rājāpi aggamahesiyā rājadhītāya ca saddhiṃ agamāsi. Tato rājadhītāya tassa rūpañca sarañca āgamma balavarāgo uppanno, tassa daharassāpi. Taṃ disvā rājā sallakkhetvā sāṇipākārena parikkhipāpesi. Te aññamaññaṃ parāmasitvā āliṅgiṃsu. Puna sāṇipākāraṃ apanetvā passantā dvepi kālaṅkateyeva addasaṃsūti.
彼此触摸时所起欲念称“身相会”。一位惯于讲法的年轻比库，正为国王之女阐述教义。大寺内有大德众来，国王与首席王后及其女同来听闻。女王看到年轻乞丐的容颜与气质而生爱欲，国王见状怒目而视，愤然掷以热沙。众人相互斥责对方，遂拥抱安慰。再次掷沙时，两人面露苦色，显露出难以言说之痛。
Aññamaññaṃ ālapanasamullapanavasena uppannarāgo pana samullapanasaṃsaggo nāma. Bhikkhu bhikkhunīhi saddhiṃ paribhogakaraṇe uppannarāgo sambhogasaṃsaggo nāma. Dvīsupi etesu pārājikappatto bhikkhu ca bhikkhunī ca nidassanaṃ. Maricavaṭṭināmamahāvihāramahe kira duṭṭhagāmaṇiabhayarājā mahādānaṃ paṭiyādetvā ubhatosaṅghaṃ parivisati. Tattha uṇhayāguyā dinnāya saṅghanavakasāmaṇerī anādhārakassa saṅghanavakassa sāmaṇerassa dantavalayaṃ datvā samullapanamakāsi. Te ubhopi upasampajjitvā saṭṭhivassā hutvā paratīraṃ gatā aññamaññaṃ samullapanena pubbasaññaṃ paṭilabhitvā tāvadeva sañjātasinehā sikkhāpadaṃ vītikkamitvā pārājikā ahesunti. Evaṃ pañcavidhe saṃsagge yena kenaci saṃsaggena jātasaṃsaggassa bhavati sneho, purimarāgapaccayo balavarāgo uppajjati. Tato snehanvayaṃ dukkhamidaṃ pahoti tameva snehaṃ anugacchantaṃ sandiṭṭhikasamparāyikaṃ sokaparidevādinānappakārakaṃ idaṃ dukkhaṃ pahoti pabhavati jāyati.
彼此以谈论纷争的增起称为增上爱；与之相对，比库与比库尼共同相处时所生起的爱称为共爱。比库与比库尼若犯巴拉基罪，是明证。玛里查瓦提名之大僧院中，恶行纵横者如魔王，因受到重大施舍而自嘉奖，遂侵扰两部僧团。在此侍者沙玛内莉因甘愿受戒的无护僧团的甘愿受戒沙玛内拉，赠予牙链，遂生增上爱。二者皆受具足戒，住六十年后，远行至他处，彼此以增上爱为先前业缘，抛弃了戒律，犯巴拉基罪。如是，五种相聚之中，因某种相聚而生爱，爱为前爱之因，强烈爱欲遂生。此爱系缘生苦，此苦随同此爱，带来彼此目睹现世轮回的忧痛哀伤，是一种无益之苦，故苦生。
Apare ‘‘ārammaṇe cittassa vossaggo saṃsaggo’’ti bhaṇanti. Tato sneho, snehadukkhamidanti. Evamatthappabhedaṃ imaṃ aḍḍhagāthaṃ vatvā so paccekabuddho āha – ‘‘svāyaṃ yamidaṃ snehanvayaṃ sokādidukkhaṃ pahoti, tameva snehaṃ anugatassa dukkhassa mūlaṃ khananto paccekabodhiṃ adhigato’’ti.
他人说“此处心起了欢喜相聚”之说，即爱，即爱情之苦。达此义理，独觉者说：“此爱之缘自我故，忧愁等苦由此生，唯此爱根本能破此忧苦，故独觉证得”。
Evaṃ vutte te amaccā āhaṃsu – ‘‘amhehi dāni, bhante, kiṃ kattabba’’nti? Tato so āha – ‘‘tumhe vā aññataro vā imamhā dukkhā muccitukāmo, so sabbopi ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti. Ettha ca yaṃ taṃ ‘‘snehanvayaṃ dukkhamidaṃ pahotī’’ti vuttaṃ, tadeva sandhāya ‘‘ādīnavaṃ snehajaṃ pekkhamāno’’ti idaṃ vuttanti veditabbaṃ. Atha vā yathāvuttena saṃsaggena ‘saṃsaggajātassa bhavati sneho, snehanvayaṃ dukkhamidaṃ pahoti’, evaṃ yathābhūtaṃ ādīnavaṃ snehajaṃ pekkhamāno ahamadhigatoti evaṃ sambandhitvā catutthapādo pubbe vuttanayeneva snehavasena vuttoti veditabbo. Tato paraṃ sabbaṃ purimagāthāya vuttasadisamevāti.
如是说毕，他人问：“我们现当如何，尊者？”答曰：“尔等或一人欲解此苦者，观察由苦生之原始爱欲，犹如持剑刀出入者。”此处“此爱乃苦也”等说，意在指出“观察由苦生之原始爱欲”，是当理。按理，以此相聚“因相聚生爱，爱为苦之缘”，正悉观察由苦生之原始爱欲，独觉证得智，故此则称之为以爱为缘的先前偈言说法与其意义同。
Saṃsaggagāthāvaṇṇanā niṭṭhitā. · 交往偈注释已结束。
§93
93.Mitte suhajjeti kā uppatti? Ayaṃ paccekabodhisatto purimagāthāya vuttanayeneva uppajjitvā bārāṇasiyaṃ rajjaṃ kārento paṭhamajjhānaṃ nibbattetvā ‘‘kiṃ samaṇadhammo varo, rajjaṃ vara’’nti vīmaṃsitvā amaccānaṃ rajjaṃ niyyātetvā samaṇadhammaṃ akāsi. Amaccā ‘‘dhammena samena karothā’’ti vuttāpi lañjaṃ gahetvā adhammena karonti. Te lañjaṃ gahetvā sāmike parājayantā ekadā aññataraṃ rājavallabhaṃ parājesuṃ. So rañño bhattakārakehi saddhiṃ pavisitvā sabbaṃ ārocesi. Rājā dutiyadivase sayaṃ vinicchayaṭṭhānaṃ agamāsi. Tato mahājanā – ‘‘amaccā, deva, sāmike asāmike karontī’’ti uccāsaddaṃ karontā mahāyuddhaṃ viya akaṃsu. Atha rājā vinicchayaṭṭhānā vuṭṭhāya pāsādaṃ abhiruhitvā samāpattiṃ appetuṃ nisinno. Tena saddena vikkhittacitto na sakkoti appetuṃ. So ‘‘kiṃ me rajjena, samaṇadhammo vara’’nti rajjasukhaṃ pahāya puna samāpattiṃ nibbattetvā pubbe vuttanayeneva vipassitvā paccekasambodhiṃ sacchākāsi. Kammaṭṭhānañca pucchito imaṃ gāthaṃ abhāsi.
第九十三章 与友人相处之生起何来？此乃独觉者以先前偈言说缘起，于巴拉那西国作一事，于初定灭时思惟：“何者为沙门法中第一，国中何为最优？”此时臣子思索后垂念国主，行正法。臣子虽受命“以法等正事”，然行不义。臣子受辱，主人败之。一天，诸臣入宫奏事，具言一切。国王次日赴裁决地。大众嚷言：“臣子们，善恶皆由主人行之。”犹如大军争战。国王出裁决地，登殿坐下欲休息。其心妄乱，无以安息。言：“我何以为君，与沙门法孰优？”舍国乐而复修静定。依先前经言观照，证独觉圣智。被问业处，便以偈语说之。
Tattha mettāyanavasena mittā. Suhadayabhāvena suhajjā. Keci ekantahitakāmatāya mittāva honti na suhajjā. Keci gamanāgamanaṭṭhānanisajjāsamullāpādīsu, hadayasukhajananena suhajjāva honti, na mittā. Keci tadubhayavasena suhajjā ceva mittā ca honti. Te duvidhā agāriyā ca anagāriyā ca. Tattha agāriyā tividhā honti upakāro samānasukhadukkho anukampakoti. Anagāriyā visesena atthakkhāyino eva. Te catūhi aṅgehi samannāgatā honti. Yathāha –
此处之“友”意指慈爱仍续之类。和乐心者为善友。有人独利己愿，不为和乐心所称为友。有人虽为别离出入之境，但心生乐和，为善友。有人两者兼有，则既称为和乐友，亦为友。此类友分为有职位者与无职位者。有职位者又分为三种：帮助者、同性苦者、同情者。无职位者特别指资粮薄弱者。此等具四种部分，如谓：
‘‘Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti’’ (dī. ni. 3.261).
“家主之子，应知友乃善助者，其处四：护愚者，护愚之人，畏惧者得庇护，所需事事多于他人。”（长部尼柯耶3.261）
Tathā –
同样——
‘‘Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ hoti’’ (dī. ni. 3.262).
“舍宅长子，应当以四种场所为标准，彼此之间友善而和悦，能体知彼此之苦乐。能守护隐秘，不泄漏秘密，在危难时不离弃，生命乃为彼此利益而保护。”（出处：长部·尼连禅经3.262）
Tathā –
同样——
‘‘Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati’’ (dī. ni. 3.264).
“舍宅长子，应当以四种场所为标准，慈悲怜悯为友，彼此友善和悦。当见无德不喜，见有德则喜；谴责坏行则止，赞叹善行则乐。”（出处：长部·尼连禅经3.264）
Tathā –
同样——
‘‘Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mittā suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhatī’’ti (dī. ni. 3.263).
“舍宅长子，应当以四种场所为标准，教导利益为友，彼此友善和悦。当能止恶行，住善行，避难闻恶法，开示通往天道之路。”（出处：长部·尼连禅经3.263）
Tesvidha agāriyā adhippetā, atthato pana sabbepi yujjanti. Te mitte suhajje anukampamānoti anudayamāno, tesaṃ sukhaṃ upasaṃharitukāmo dukkhaṃ apaharitukāmo ca.
三种农夫被赋以统辖权，实质上凡事皆由他们操持。他们对同伴怀有与生俱来的慈悲之心，因怜悯而亲近同伴，愿意与之同苦同乐。
Hāpeti atthanti diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ, tathā attatthaparatthaubhayatthavasenāpi tividhaṃ atthaṃ laddhavināsanena aladdhānuppādanenāti dvidhāpi hāpeti vināseti. Paṭibaddhacittoti ‘‘ahaṃ imaṃ vinā na jīvāmi, esa me gati, esa me parāyaṇa’’nti evaṃ attānaṃ nīce ṭhāne ṭhapentopi paṭibaddhacitto hoti. ‘‘Ime maṃ vinā na jīvanti, ahaṃ tesaṃ gati, ahaṃ tesaṃ parāyaṇa’’nti evaṃ attānaṃ ucce ṭhāne ṭhapentopi paṭibaddhacitto hoti. Idha pana evaṃ paṭibaddhacitto adhippeto. Etaṃ bhayanti etaṃ atthahāpanabhayaṃ, attano samāpattihāniṃ sandhāyāha. Santhaveti tividho santhavo taṇhādiṭṭhimittasanthavavasena. Tattha aṭṭhasatapabhedāpi taṇhā taṇhāsanthavo, dvāsaṭṭhibhedāpi diṭṭhi diṭṭhisanthavo, paṭibaddhacittatāya mittānukampanā mittasanthavo. Tesu so idha adhippeto. Tena hissa samāpatti parihīnā. Tenāha – ‘‘etaṃ bhayaṃ santhave pekkhamāno ahaṃ adhigato’’ti. Sesaṃ vuttasadisamevāti.
‘消除’从义理而言为三种：依显见之法及相承关系等最高真实来看，‘消除’为三种；从自利益、他利益及两者皆有之法来看，亦为三种。‘获得’与‘灭失’两方面来看，‘消除’也是两种。意志坚定者谓“我不随此恶而生，此为我归处，终极目标”，即使将自己处在卑劣之位，仍坚定自意；或者谓“他们除我不生，我归于他们，终极寄托”，即便将自己放于高位亦坚定内心。此处即为坚定意志，故称统辖者。此乃怖畏，亦即‘消除利益’的怖畏，即自我功德消失之恐怖。其念三种安住法制止烦恼：依渴爱断灭而成的渴爱安住；依见断灭而成的见安住；依坚定之志、同伴及慈悲而成的同伴安住。渴爱安住分八百类，见安住分六十二类，同伴安住乃坚定意志与慈悲。于此诸安住中，统辖者即存在，因此其功德得以不失。故曰：“观此安住之怖畏，我已得彼果”，所说诸理全然如是。
Mittasuhajjagāthāvaṇṇanā niṭṭhitā. · 朋友善友偈注释已结束。
§94
94.Vaṃso visāloti kā uppatti? Pubbe kira kassapassa bhagavato sāsane tayo paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājakule nibbatto, itare dve paccantarājakulesu. Te ubhopi kammaṭṭhānaṃ uggahetvā rajjaṃ pahāya pabbajitvā anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya ‘‘mayaṃ kiṃ kammaṃ katvā imaṃ lokuttarasukhaṃ anuppattā’’ti āvajjetvā paccavekkhamānā kassapabuddhakāle attano attano cariyaṃ addasaṃsu. Tato ‘‘tatiyo kuhi’’nti āvajjentā bārāṇasirajjaṃ kārentaṃ disvā tassa guṇe saritvā ‘‘so pakatiyāva appicchatādiguṇasamannāgato hoti, amhākaṃyeva ovādako vattā vacanakkhamo pāpagarahī, handa, naṃ ārammaṇaṃ dassetvā ārocemā’’ti okāsaṃ gavesantā taṃ ekadivasaṃ sabbālaṅkāravibhūsitaṃ uyyānaṃ gacchantaṃ disvā ākāsenāgantvā uyyānadvāre veḷugumbamūle aṭṭhaṃsu. Mahājano atitto rājadassanena rājānaṃ ulloketi. Tato rājā ‘‘atthi nu kho koci mama dassane byāpāraṃ na karotī’’ti olokento paccekabuddhe addakkhi. Saha dassaneneva cassa tesu sineho uppajji. So hatthikkhandhā oruyha santena ācārena upasaṅkamitvā ‘‘bhante, kiṃ nāma tumhe’’ti pucchi. Te ‘‘mayaṃ, mahārāja, asajjamānā nāmā’’ti āhaṃsu . ‘‘Bhante, asajjamānāti etassa ko attho’’ti? ‘‘Alagganattho, mahārājā’’ti. Tato veḷugumbaṃ dassetvā āhaṃsu – ‘‘seyyathāpi, mahārāja, imaṃ veḷugumbaṃ sabbaso mūlakhandhasākhānusākhāhi saṃsibbitvā ṭhitaṃ asihattho puriso mūle chetvā āviñchanto na sakkuṇeyya uddharituṃ, evameva tvaṃ anto ca bahi ca jaṭāya jaṭito āsattavisatto tattha vilaggo. Seyyathāpi vā panassa vemajjhagatopi ayaṃ vaṃsakaḷīro asañjātasākhattā kenaci alaggova ṭhito, sakkā ca pana agge vā mūle vā chetvā uddharituṃ, evameva mayaṃ katthaci asajjamānā sabbā disā gacchāmā’’ti tāvadeva catutthajjhānaṃ samāpajjitvā passato eva rañño ākāsena nandamūlakapabbhāraṃ agamaṃsu. Tato rājā cintesi – ‘‘kadā nu kho ahampi evaṃ asajjamāno bhaveyya’’nti tattheva ṭhito vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva kammaṭṭhānaṃ pucchito imaṃ gāthaṃ abhāsi.
九十四、世系“广博”的由来是什么？据传，在前宿咖萨巴世尊教法中，有三位辟支佛出家修道，历二万年圆满成就，后生于天界。其长者于巴拉纳西王族出家证果，余二人则入他两个王族。三人皆专精修业，舍国出家，继承辟支佛果位，栖于南德树荫。一日证果后起行，问曰：“我辈因何业得此出世间安乐？”回顾咖萨巴佛时期佛陀教诲，各自观照自己所作所行。随即他二人召集巴拉纳西王族，展示其美德，论其道理，谓：“此人断除秽恶、缺乏贪嗔痴，以身宣说正道，堪作我等导师，勿造恶缘。”众人觅得天庭花园，见其美观华丽，恭敬随侍，王来巡视，见辟支佛举止无碍而生恻隐心。辟支佛覆手安慰，示知“我辈名为不染者”，如同树木根株繁茂枝叶齐备，不可轻易折断；人亦如树，纵有枝杈可以修剪，但根本枝条不可折损。故彼辟支佛自喻为家族树中不染之芽。见彼情状，王心生思惟：“我何时能证如此不染果？”即刻证得辟支佛慧见。初践此业后作颂赞。
Tattha vaṃsoti veḷu. Visāloti vitthiṇṇo. Va-kāro avadhāraṇattho, eva-kāro vā ayaṃ, sandhivasena ettha e-kāro naṭṭhā. Tassa parapadena sambandho. Taṃ pacchā yojessāma. Yathāti paṭibhāge. Visattoti laggo jaṭito saṃsibbito. Puttesu dāresu cāti puttadhītubhariyāsu. Yā apekkhāti yā taṇhā yo sineho. Vaṃsakkaḷīrova asajjamānoti vaṃsakaḷīro viya alaggamāno. Kiṃ vuttaṃ hoti? Yathā vaṃso visālo visatto eva hoti, puttesu dāresu ca yā apekkhā, sāpi evaṃ tāni vatthūni, saṃsibbitvā ṭhitattā visattā eva. Svāhaṃ tāya apekkhāya apekkhavā visālo vaṃso viya visattoti evaṃ apekkhāya ādīnavaṃ disvā taṃ apekkhaṃ maggañāṇena chindanto ayaṃ vaṃsakaḷīrova rūpādīsu vā lābhādīsu vā kāmabhavādīsu vā diṭṭhādīsu vā taṇhāmānadiṭṭhivasena asajjamāno paccekabodhiṃ adhigatoti. Sesaṃ purimanayeneva veditabbaṃ.
其文中皆以“家族”为意，“广博”意谓完整无缺，‘Va-’与‘Eva-’为词根相依，此处‘Va-’表示‘广’，‘Eva-’表示‘存在’。有相接关系，稍后详释。‘Visattó’意为短促而纠结，持久。在子孙、妻妾间甚为常见。所谓‘所期待者’，谓对此生起渴爱依恋。如同家族树中不染之芽，生于枝上，未曾造作者。时有一种依附，被称为‘不染之芽’，即使面对形体、利益、欲乐、见等为渴爱的根源，能断除者即成辟支佛。其余为初次诣道者，续者，则当如上所述当知。
Vaṃsakkaḷīragāthāvaṇṇanā niṭṭhitā. · 竹笋偈注释已结束。
§95
95.Migoaraññamhīti kā uppatti? Eko kira bhikkhu kassapassa bhagavato sāsane yogāvacaro kālaṃ katvā bārāṇasiyaṃ seṭṭhikule uppanno aḍḍhe mahaddhane mahābhoge. So subhago ahosi, tato paradāriko hutvā kālaṅkato niraye nibbatto tattha paccitvā pakkāvasesena seṭṭhibhariyāya kucchimhi itthī hutvā paṭisandhiṃ gaṇhi. Nirayato āgatānaṃ sattānaṃ gattāni uṇhāni honti. Tena seṭṭhibhariyā ḍayhamānena udarena kicchena kasirena taṃ gabbhaṃ dhāretvā kālena dārikaṃ vijāyi. Sā jātadivasato pabhuti mātāpitūnaṃ sesabandhuparijanānañca dessā ahosi. Vayappattā ca yamhi kule dinnā, tatthāpi sāmikasassusasurānaṃ dessāva ahosi appiyā amanāpā. Atha nakkhatte ghosite seṭṭhiputto tāya saddhiṃ kīḷituṃ anicchanto vesiṃ ānetvā kīḷati. Sā taṃ dāsīnaṃ santikā sutvā seṭṭhiputtaṃ upasaṅkamitvā nānappakārehi anunayitvā ca āha – ‘‘ayyaputta, itthī nāma sacepi dasannaṃ rājūnaṃ kaniṭṭhā hoti, cakkavattino vā dhītā, tathāpi sāmikassa pesanakarā hoti. Sāmike anālapante sūle āropitā viya dukkhaṃ paṭisaṃvedeti. Sace ahaṃ anuggahārahā anuggahetabbā, no ce, vissajjetabbā. Attano ñātikulaṃ gamissāmī’’ti. Seṭṭhiputto – ‘‘hotu, bhadde, mā soci kīḷanasajjā hohi, nakkhattaṃ kīḷissāmā’’ti āha. Seṭṭhidhītā tāvattakena sallāpamattena ussāhajātā ‘‘sve nakkhattaṃ kīḷissāmī’’ti bahuṃ khajjabhojjaṃ paṭiyādeti. Seṭṭhiputto dutiyadivase anārocetvāva kīḷanaṭṭhānaṃ gato. Sā ‘‘idāni pesessati, idāni pesessatī’’ti maggaṃ olokentī nisinnā ussūraṃ disvā manusse pesesi. Te paccāgantvā ‘‘seṭṭhiputto gato’’ti ārocesuṃ. Sā taṃ sabbaṃ paṭiyāditaṃ ādāya yānaṃ abhiruhitvā uyyānaṃ gantuṃ āraddhā.
九十五、“鹿野林乞者”由来如何？有一比库，修咖萨巴佛教法时曾居于巴拉纳西富豪家中，享大财福。其后作恶堕狱，方得再生，转得贫贱，乃为女奴被送至主人妻中。尼罗地狱中往生者，体温极高。此女忍腹中痛苦以养胎，终生育出一天生时即有父母亲属之娑婆世界之故人。其即将年长，虽受世俗欺辱，仍处友善家庭。时天夜有明星聚讼，富家之子不愿随女嬉戏，反召娼女至，嬉戏之后。邻女听闻召唤，前来劝说，告诫曰：“君子之女，虽为国王之姝，然对夫甚恭敬。夫人为蟾宫受刑，承受痛苦。若我随护，护自承受；不随则弃之。你应知，当护之。”富家子允诺：“好吧，勿忧，我愿同嬉戏，夜晚嬉戏于明星之间。”家女多食辛辣饮食，富家子次日未出门，富家女怀忧，期间圣人至彼，浸禊木棍入水，面洗清净，称问“今日何处托钵？”此圣人见富家寡妇，知其发愿曰：“你如花一般，所到之处，皆成众生之所亲悦。”又言：“苦在腹中，勿令人堕胎，唯悬花以护。”又言：“你若遭婆罗门家暴，国王女亦难免。故我将成男子，不还归女性。”第四愿言：“你应超越生死苦海，得不死果。”如是四愿，敬献花束，入禅定，凭云至宫殿幽荫处。王思：“何时我亦得此不污果？”立刻现证辟支佛慧。
Atha nandamūlakapabbhāre paccekasambuddho sattame divase nirodhā vuṭṭhāya nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā ‘‘kattha ajja bhikkhaṃ carissāmā’’ti āvajjento taṃ seṭṭhidhītaraṃ disvā ‘‘mayi imissā saddhākāraṃ kāretvā taṃ kammaṃ parikkhayaṃ gamissatī’’ti ñatvā pabbhārasamīpe saṭṭhiyojanamanosilātale ṭhatvā pattacīvaramādāya abhiññāpādakaṃ jhānaṃ samāpajjitvā ākāsenāgantvā tassā paṭipathe oruyha bārāṇasiṃ abhimukho agamāsi. Taṃ disvāva dāsiyo seṭṭhidhītāya ārocesuṃ. Sā yānā oruyha sakkaccaṃ vanditvā pattaṃ sabbarasasampannena khādanīyena bhojanīyena pūretvā padumapupphena paṭicchādetvā heṭṭhāpi padumapupphaṃ katvā pupphakalāpaṃ hatthena gahetvā paccekabuddhassa hatthe pattaṃ datvā vanditvā pupphakalāpahatthā patthanaṃ akāsi – ‘‘bhante, yathā idaṃ pupphaṃ, evāhaṃ yattha yattha upapajjāmi, tattha tattha mahājanassa piyā bhaveyyaṃ manāpā’’ti. Evaṃ patthetvā dutiyampi patthesi – ‘‘bhante, dukkho gabbhavāso , taṃ anupagamma padumapupphe eva paṭisandhi bhaveyyā’’ti. Tatiyampi patthesi – ‘‘bhante, jeguccho mātugāmo, cakkavattidhītāpi paravasaṃ gacchati. Tasmā ahaṃ itthibhāvaṃ anupagamma puriso bhaveyya’’nti. Catutthampi patthesi – ‘‘bhante, imaṃ saṃsāradukkhaṃ atikkamma pariyosāne tumhehi pattaṃ amataṃ pāpuṇeyya’’nti. Evaṃ caturo paṇidhī katvā taṃ padumapupphakalāpaṃ pūjetvā pañcapatiṭṭhitena vanditvā ‘‘pupphasadiso eva me gandho ceva vaṇṇo ca hotū’’ti imaṃ pañcamaṃ paṇidhiṃ akāsi.
此中“家族”意为细小枝干，‘广博’意为清晰可辨。“Va-”表示分枝，“Eva-”表示单一，此处合用。其根源关联向后续写。其文中，“visatto”意指有结短促。通常存在于儿女妻妾间。所谓“相期待”，即渴爱及执著。此种不染芽因断除贪瞋痴及见所生渴爱，所以得辟支佛果。其余情况则应照前文说明。
Tato paccekabuddho pattañca pupphakalāpañca gahetvā ākāse ṭhatvā –
于是那无学凡夫手持花环，立于空中，
‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;
说：“愿你所欲所求之事，速速得成；
Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. –
愿诸愿念皆能成就，如同十五种月光充满无量光辉。”
Imāya gāthāya seṭṭhidhītāya anumodanaṃ katvā ‘‘seṭṭhidhītā maṃ gacchantaṃ passatū’’ti adhiṭṭhahitvā ākāsena nandamūlakapabbhāraṃ agamāsi. Seṭṭhidhītāya taṃ passantiyā mahatī pīti uppajji. Bhavantare kataṃ akusalaṃ kammaṃ anokāsatāya parikkhīṇaṃ ciñcambiladhotatambalohabhājanamiva suddhā jātā. Tāvadevassā patikule ñātikule ca sabbo jano tuṭṭho. ‘‘Kiṃ karomā’’ti piyavacanāni ca paṇṇākārāni ca pesesi. Sāmikopi manusse pesesi – ‘‘seṭṭhidhītaraṃ sīghaṃ ānetha, ahaṃ vissaritvā uyyānaṃ āgato’’ti. Tato pabhuti ca naṃ ure vilittacandanaṃ viya āmuttamuttāhāraṃ viya pupphamālā viya ca piyāyanto parihari. Sā tattha yāvatāyukaṃ issariyabhogayuttasukhaṃ anubhavitvā kālaṃ katvā purisabhāvena devaloke padumapupphe uppajji. So devaputto gacchantopi padumapupphagabbhe eva gacchati, tiṭṭhantopi nisīdantopi sayantopi padumapupphagabbheyeva sayati. ‘‘Mahāpadumadevaputto’’ti ca naṃ vohariṃsu. Evaṃ so tena iddhānubhāvena anulomapaṭilomaṃ cha devaloke eva saṃsarati.
以此偈语为尊女欢喜称讚后，心念称愿“愿尊女来看我”，遂依意令空中欢喜的光芒降临于枝干。尊女见之，生极大喜悦。在他方，所有恶业因无光而消灭，诸如点燃香炉、猛火燎烧、愁苦饥寒等，犹如涤净法器般清净。众生乃至恶贼亲朋都感到欢悦。他以亲切言语和五彩华环令众生欢喜，也嘱咐诸人“速将尊女迎来，我已闲游园中”。随即，光华从他身上绽放，如涂香油般香气喷洒，如花环般美丽，款款迎接尊女。她在此处，享尽王侯贵族的福乐，终而寿尽，转生天界，以莲花之身现前。该天子行走、立坐、卧卧，皆由莲花中显现，众人称赞为“伟大的莲花天子”。以此神通妙力，他在天界顺逆自在周旋。
Tena ca samayena bārāṇasirañño vīsati itthisahassāni honti. Tāsu ekāpi puttaṃ na labhati. Amaccā rājānaṃ viññāpesuṃ – ‘‘deva, kulavaṃsānupālako putto icchitabbo, atraje avijjamāne khettajopi kulavaṃsadharo hotī’’ti. Atha rājā ‘‘ṭhapetvā mahesiṃ avasesā itthiyo sattāhaṃ dhammanāṭakaṃ karothā’’ti yathākāmaṃ bahi carāpesi, tathāpi puttaṃ nālattha. Puna amaccā āhaṃsu – ‘‘mahārāja, mahesī nāma puññena ca paññāya ca sabbaitthīnaṃ aggā, appeva nāma devo mahesiyā kucchimhi puttaṃ labheyyā’’ti. Rājā mahesiyā etamatthaṃ ārocesi. Sā āha – ‘‘mahārāja, yā itthī sīlavatī saccavādinī, sā puttaṃ labheyya, hirottapparahitāya kuto putto’’ti pāsādaṃ abhiruhitvā pañca sīlāni samādiyitvā punappunaṃ āvajjesi, sīlavatiyā rājadhītāya pañca sīlāni āvajjentiyā puttapatthanācitte uppannamatte sakkassa āsanaṃ saṃkampi.
那时巴拉那城有二十万女子，其中无一得子。王母向国王陈说：“天、族群的守护者应得子嗣，若无妻，侍奉族人者亦应有子。”于是国王对王后说：“遣大臣七日演戏招徕女子，任其自便。”虽如是行，仍未得子。国王母又言：“陛下，王后是因福慧超越众女，应当得子，定有神佛使其获子。”王王后听闻，大喜，升宫履行五戒，屡次祈愿，并因戒德之故生起强烈的子欲心。
Atha sakko āvajjento etamatthaṃ viditvā – ‘‘sīlavatiyā rājadhītāya puttavaraṃ demī’’ti ākāsenāgantvā deviyā sammukhe ṭhito ‘‘kiṃ varesi, devī’’ti? ‘‘Puttaṃ, mahārājā’’ti. ‘‘Dammi te, devi, puttaṃ, mā cintayī’’ti vatvā devalokaṃ gantvā ‘‘atthi nu kho ettha khīṇāyuko’’ti āvajjento ‘‘ayaṃ mahāpadumo uparidevalokaṃ gantukāmo ca bhavissatī’’ti ñatvā tassa vimānaṃ gantvā ‘‘tāta mahāpaduma, manussalokaṃ gacchāhī’’ti yāci. So ‘‘mā evaṃ, mahārāja, bhaṇa, jegucchito manussaloko’’ti . ‘‘Tāta, tvaṃ manussaloke puññaṃ katvā idhūpapanno, tattheva ṭhatvā pāramiyo pūretabbā, gaccha, tātā’’ti. ‘‘Dukkho, mahārāja, gabbhavāso, na sakkomi tattha vasitu’’nti. ‘‘Tāta, te gabbhavāso natthi, tathā hi tvaṃ kammamakāsi, yathā padumagabbheyeva nibbattissasi, gaccha, tātā’’ti punappunaṃ vuccamāno adhivāsesi.
此时萨咖王得悉此事，说：“应当将最贤良的戒德王后子嗣赐予。”降临天界，立于王后面前问：“尊夫人，你作何所为？”王后答：“请赐子，大王。”萨咖王言：“我赐你子，毋忧虑。”随即还天界，思惟：“此处有无子者乎？”以神通作意：“此乃伟大的莲花，欲下凡间成佛。”于是乘天华座往至下界，说：“伟大的莲花，回人间去吧。”他说：“毋如此，大王，凡间人多愚昧。”王言：“大人，你在人间作善，已至此处，应于彼处圆满波罗蜜，前去吧。”他说：“大王，怀胎艰难，不能久留。”王言：“大人，无此怀胎之苦，尔已作诸功德，必于如莲胎中生，前去吧。”如此再三教导，最终归命服从。
So devalokā cavitvā bārāṇasirañño uyyāne silāpaṭṭapokkharaṇiyaṃ padumagabbhe nibbatto. Tañca rattiṃ paccūsasamaye mahesī supinantena vīsatiitthisahassaparivutā uyyānaṃ gantvā silāpaṭṭapokkharaṇiyaṃ padumagabbhe puttaṃ laddhā viya ahosi. Sā pabhātāya rattiyā sīlāni rakkhamānā tattha gantvā ekaṃ padumapupphaṃ addasa, taṃ neva tīre hoti na gambhīre. Saha dassaneneva cassā tattha puttasineho uppajji. Sā sayaṃ eva otaritvā taṃ pupphaṃ aggahesi, pupphe gahitamatteyeva pattāni vikasiṃsu. Tattha suvaṇṇapaṭimaṃ viya dārakaṃ addasa, disvāva ‘‘putto me laddho’’ti saddaṃ nicchāresi. Mahājano sādhukārasahassāni pavattesi. Rañño ca pesesi. Rājā sutvā ‘‘kattha laddho’’ti pucchitvā laddhokāsaṃ sutvā ‘‘uyyānañca pokkharaṇiyaṃ padumañca amhākaṃyeva, tasmā amhākaṃ khette jātattā khettajo nāmāyaṃ putto’’ti vatvā nagaraṃ pavesetvā vīsatisahassaitthiyo dhātikiccaṃ kāresi. Yā yā kumārassa ruciṃ ñatvā patthitaṃ patthitaṃ khādanīyaṃ khādāpeti, sā sā sahassaṃ labhati. Sakalabārāṇasī calitā, sabbo jano kumārassa paṇṇākārasahassāni pesesi. Kumāro taṃ taṃ atinetvā ‘‘imaṃ khāda, imaṃ bhuñjā’’ti vuccamāno bhojanena ubbāḷho ukkaṇṭhito hutvā gopuradvāraṃ gantvā lākhāguḷakena kīḷati.
于是神界的天众离开后，迦毗罗卫国王居住在园林中，那园中有石板铺地和池塘，池塘中盛开着莲花。那夜晚刚到黎明时，王后的侍从二十人环绕着园林，进入有石板铺地池塘和莲花的地方，宛如得到孩子一般欢喜。她守护着日夜的戒律，来到那里，见到一朵莲花，既不近岸也不太深。她与同伴看见这莲花时，感到似乎生出了对孩子的爱。她亲自走近，采下那朵花，仅花瓣便开放了。如同金色的像童子，她见此便发出“我得儿了”的声音。王宫内流传着每千人欣笑的话语。国王派人问询，得闻此事后，问道：“儿子在哪里得来？”答曰：“就在我们的园中，有池塘莲花，孩子正是这田地中所生的。”于是国王进入城中，为此三万二千侍者举行礼拜供养。知悉少年喜好的，以各种谷物食物给养，那少年大受欢喜。全迦毗罗卫大陆震动，人人献上千种宝物。少年吃食后显得高兴，来到城门用糖块玩耍。
Tadā aññataro paccekabuddho bārāṇasiṃ nissāya isipatane vasati. So kālasseva vuṭṭhāya senāsanavattasarīraparikammamanasikārādīni sabbakiccāni katvā paṭisallānā vuṭṭhito ‘‘ajja kattha bhikkhaṃ gahessāmī’’ti āvajjento kumārassa sampattiṃ disvā ‘‘esa pubbe kiṃ kammaṃ karī’’ti vīmaṃsanto ‘‘mādisassa piṇḍapātaṃ datvā catasso patthanā patthesi, tattha tisso siddhā, ekā tāva na sijjhati, tassa upāyena ārammaṇaṃ dassemī’’ti bhikkhācāravasena kumārassa santikaṃ agamāsi. Kumāro taṃ disvā ‘‘samaṇa, mā idha āgacchi, ime hi tampi ‘imaṃ khāda, imaṃ bhuñjā’ti vadeyyu’’nti āha. So ekavacaneneva tato nivattitvā attano senāsanaṃ agamāsi. Kumāro parijanaṃ āha – ‘‘ayaṃ samaṇo mayā vuttamattova nivatto, kuddho nu kho mamā’’ti. So tehi ‘‘pabbajitā nāma na kodhaparāyaṇā honti, parena pasannamanena yaṃ dinnaṃ, tena yāpentī’’ti vuccamānepi ‘‘duṭṭho evarūpo nāma samaṇo, khamāpessāmi na’’nti mātāpitūnaṃ ārocetvā hatthiṃ abhiruhitvā mahatā rājānubhāvena isipatanaṃ gantvā migayūthaṃ disvā pucchi – ‘‘kinnāmete’’ti? ‘‘Ete, sāmi, migā nāmā’’ti. ‘‘Etesaṃ ‘imaṃ khādatha, imaṃ bhuñjatha, imaṃ sāyathā’ti vatvā paṭijaggantā atthī’’ti? ‘‘Natthi, sāmi, yattha tiṇodakaṃ sulabhaṃ tattha vasantī’’ti.
当时一位独觉圣者依止迦毗罗卫居住于仙人堕处。他起身时，着眼于席位、日常礼仪、心念等事，完成所有事务后，隐匿出行，自言“今日何处托钵采乞？”见少年富贵，于是推敲过去功德，“他曾给贫鬼乞食，修四念处，有三人果成圣者，一人尚未断灭，依此法门观察”，遂以比库规矩走近少年。少年见之说：“比库，莫来此，勿教他们也说‘这个吃，这个食’，我会说的。”比库一句话未说即转身回住处。少年问侍从：“此比库仅听我说过话便退下，他是否恼我？”侍从答：“出家人本无恨，只以施主布施所成缘故和颜悦色。假若是恶比库，我不会宽恕。”于是赶往其父母，骑象跟随大王威仪到仙人堕处，看见一群鹿，问曰：“这是什么？”答曰：“这是鹿，尊者。”问：“这群鹿来做什么？”答：“小鹿听命说吃这，饮那的，故来。”
Kumāro ‘‘yathā ime arakkhiyamānāva yattha icchanti, tattha vasanti, kadā nu kho ahampi evaṃ vaseyya’’nti etaṃ ārammaṇaṃ aggahesi. Paccekabuddhopi tassa āgamanaṃ ñatvā senāsanamaggañca caṅkamanañca sammajjitvā maṭṭhaṃ katvā ekadvattikkhattuṃ caṅkamitvā padanikkhepaṃ dassetvā divāvihārokāsañca paṇṇasālañca sammajjitvā maṭṭhaṃ katvā pavisanapadanikkhepaṃ dassetvā nikkhamanapadanikkhepaṃ adassetvā aññatra agamāsi. Kumāro tattha gantvā taṃ padesaṃ sammajjitvā maṭṭhakataṃ disvā ‘‘vasati maññe ettha so paccekabuddho’’ti parijanena bhāsitaṃ sutvā āha – ‘‘pātopi so samaṇo dussati, idāni hatthiassādīhi attano okāsaṃ akkantaṃ disvā suṭṭhutaraṃ dusseyya, idheva tumhe tiṭṭhathā’’ti hatthikkhandhā oruyha ekakova senāsanaṃ paviṭṭho vattasīsena susammaṭṭhokāse padanikkhepaṃ disvā ‘‘so dānāyaṃ samaṇo ettha caṅkamanto na vaṇijjādikammaṃ cintesi, addhāyaṃ attano hitameva cintesi maññe’’ti pasannamānaso caṅkamaṃ abhiruhitvā dūrīkataputhuvitakko gantvā pāsāṇaphalake nisīditvā sañjātaekaggo hutvā paṇṇasālaṃ pavisitvā vipassanto paccekabodhiñāṇaṃ adhigantvā purimanayeneva purohitena kammaṭṭhānaṃ pucchito gaganatale nisinno imaṃ gāthamabhāsi.
少年说：“它们生活无拘无束，任意自在，什么时候我也能如此住世？”发心依此比库法门修习。独觉圣者知少年来访，安顿席位，踱步一圈，示教礼拜端坐，然后又示教安座，出入礼仪都示范而去。少年到处走访，见安顿周全，心想“此处或是独觉圣者的住所”，听侍从所说又说：“即使此比库有瑕疵，已然洞察他以手脚法门、开处示教，今你们就在此处守护。”他举起手臂，端坐在凳上，示寂静安详恰当礼拜，心怀喜悦，踱步远离地方，坐于石块，专注一心，进入禅堂，观修得独觉通达，受上一代教主相问，天际宝座上作偈赞曰。
Tattha migoti dve migā – eṇīmigo ca pasadamigo ca. Apica sabbesaṃ āraññikānaṃ catuppadānaṃ etaṃ adhivacanaṃ. Idha pana pasadamigo adhippetoti vadanti. Araññamhīti gāmañca gāmūpacārañca ṭhapetvā avasesaṃ araññaṃ, idha pana uyyānaṃ adhippetaṃ, tasmā ‘‘uyyānamhī’’ti vuttaṃ hoti. Yathāti paṭibhāge. Abaddhoti rajjubandhanādīhi abaddho, etena vissatthacariyaṃ dīpeti. Yenicchakaṃ gacchati vocarāyāti yena yena disābhāgena gantumicchati, tena tena disābhāgena gocarāya gacchati. Vuttampi cetaṃ bhagavatā –
此处“鹿”有二义：一为群鹿，一为单鹿。并且林中四足我们称为此。“单鹿”即被指定的单只野兽。村庄和村落归为居民，剩余为森林，此处则指园林，故称“园林处”。“如是者”为寓意。绑缚即用绳索捆绑，体现笼罩意义。意指意欲行往何处，即由何处而往何处。所言祖师释迦牟尼佛教导曰——
‘‘Seyyathāpi , bhikkhave, āraññako migo araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa, evameva kho, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu antamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’’ti (ma. ni. 1.287; cūḷani. khaggavisāṇasuttaniddesa 125) vitthāro.
“譬如，诸比库，森林中野兽，于林风中漫游，安住，行走，坐卧，休息。何故然？因其无所执着。例如，诸比库，离染欲独行……入初禅。此谓诸比库断除恶魔残害，杀死魔目恶意而行。”这是详细阐释。
Seritanti sacchandavuttitaṃ aparāyattataṃ vā, idaṃ vuttaṃ hoti – yathā migo araññamhi abaddho yenicchakaṃ gacchati gocarāya, tathā kadā nu kho ahampi taṇhābandhanaṃ chinditvā evaṃ gaccheyyanti. Viññū paṇḍito naro seritaṃ pekkhamāno eko careti.
“自在”即自由行动或无拘束之意。所言意谓：如鹿于林中无拘而行，随心而往；我何时能断除渴爱枷锁，如此自在行住？智慧贤人看透常理，独行不群。”
Migoaraññagāthāvaṇṇanā niṭṭhitā. · 鹿林偈注释完毕。
§96
96.Āmantanā hotīti kā uppatti? Bārāṇasirañño kira mahāupaṭṭhānasamaye amaccā upasaṅkamiṃsu. Tesu eko amacco ‘‘deva, sotabbaṃ atthī’’ti ekamantaṃ gamanaṃ yāci. So uṭṭhāyāsanā agamāsi. Puna eko mahāupaṭṭhāne nisinnaṃ yāci, eko hatthikkhandhe nisinnaṃ, eko assapiṭṭhiyaṃ nisinnaṃ, eko suvaṇṇarathe nisinnaṃ, eko sivikāya nisīditvā uyyānaṃ gacchantaṃ yāci. Rājā tato orohitvā agamāsi. Aparo janapadacārikaṃ gacchantaṃ yāci, tassapi vacanaṃ sutvā hatthikkhandhato oruyha ekamantaṃ agamāsi. Evaṃ so tehi nibbinno hutvā pabbaji. Amaccā issariyena vaḍḍhanti. Tesu eko gantvā rājānaṃ āha – ‘‘asukaṃ nāma, mahārāja, janapadaṃ mayhaṃ dehī’’ti. Rājā taṃ ‘‘itthannāmo bhuñjatī’’ti bhaṇati. So rañño vacanaṃ anādiyitvā ‘‘gacchāmahaṃ taṃ janapadaṃ gahetvā bhuñjāmī’’ti tattha gantvā kalahaṃ katvā puna ubhopi rañño santikaṃ āgantvā aññamaññassa dosaṃ ārocenti. Rājā ‘‘na sakkā ime tosetu’’nti tesaṃ lobhe ādīnavaṃ disvā vipassanto paccekabodhiṃ sacchākāsi. So purimanayena imaṃ udānaṃ abhāsi.
第九十六讲 问：何为邀请（āmantanā）的起因？据说在巴拉那西王城，大臣们于盛大侍奉之时前来拜访。在这些大臣里，有一位请辞道：“天啊，应该聆听这里的教法。”便朝旁边一处起身去了。又有一位请座于大盛事之地，有一位坐于象座，有一位坐于马座，有一位坐于黄金战车座，还有一位坐于战车旁，坐着又去花园走动。国王于是下楼而来。有一人去往边境徘徊，听闻他的劝言，便从象座上站起朝一边走去。这样，他们皆得清静而出家。大臣中，侍从者渐增。他们中有一人前去见王说：“陛下，我的边境家地现在虚荒难守。”王答曰：“那里的民俗如此而已。”他未容王话便说：“我愿前往那边去接管治理。”去后因纷争，再次来到王前，彼此诉说相争怨恨。王说：“这事难以调解。”慧眼识见他们贪婪的愚昧，已证得辟支佛成就。此人曾谨言发此赞歌。
Tassattho – sahāyamajjhe ṭhitassa divāseyyasaṅkhāte vāse ca, mahāupaṭṭhānasaṅkhāte ṭhāne ca, uyyānagamanasaṅkhāte gamane ca, janapadacārikasaṅkhātāya cārikāya ca, ‘‘idaṃ me suṇa, idaṃ me dehī’’tiādinā nayena tathā tathā āmantanā hoti, tasmā ahaṃ tattha nibbijjitvā yāyaṃ ariyajanasevitā anekānisaṃsā ekantasukhā, evaṃ santepi lobhābhibhūtehi sabbakāpurisehi anabhipatthitā pabbajjā, taṃ anabhijjhitaṃ paresaṃ avasavattanena bhabbapuggalavasena seritañca pekkhamāno vipassanaṃ ārabhitvā anukkamena paccekabodhiṃ adhigatosmi. Sesaṃ vuttanayamevāti.
就此情形——处于伴侣之中，白天夜间适时，盛大侍奉的地方，或游园行走之时，或游历边境之际，皆以“此乃我所闻，此乃我之地”等诸言表明邀请。故我当时由此地出家，为圣者所接，得无数因缘之成就，安乐无比。虽处贪欲盛行、众多恶人不善意欲出家者，我却无瞋无贪，守正而行，作为成熟之人，持有清净，观察众生，却证辟支佛之成就。此为终极开示已毕。
Āmantanāgāthāvaṇṇanā niṭṭhitā. · 呼唤偈注释完毕。
§97
97.Khiḍḍāratīti kā uppatti? Bārāṇasiyaṃ kira ekaputtakabrahmadatto nāma rājā ahosi. So tassa ekaputtako piyo ahosi manāpo pāṇasamo, rājā sabbairiyāpathesu puttakaṃ gahetvāva vattati. So ekadivasaṃ uyyānaṃ gacchanto taṃ ṭhapetvā gato. Kumāropi taṃ divasaṃyeva uppannena byādhinā mato. Amaccā ‘‘puttasinehena rañño hadayampi phaleyyā’’ti anārocetvāva naṃ jhāpesuṃ. Rājā uyyāne surāmadena matto puttaṃ neva sarati, tathā dutiyadivasepi nhānabhojanavelāsu. Atha bhuttāvī nisinno saritvā ‘‘puttaṃ me ānethā’’ti āha. Tassa anurūpena vidhānena taṃ pavattiṃ ārocesuṃ. Tato sokābhibhūto nisinno evaṃ yoniso manasākāsi – ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti. Evaṃ anukkamena anulomapaṭilomaṃ paṭiccasamuppādaṃ sammasanto paccekasambodhiṃ sacchākāsi. Sesaṃ saṃsaggagāthāvaṇṇanāyaṃ vuttasadisameva ṭhapetvā gāthāyatthavaṇṇanaṃ.
第九十七讲 问：何为狞毒（khiḍḍāra）的起因？据说巴拉那西时，有一王名婆罗门多。其独子寵爱亲昵，性情温顺，王在规矩礼仪中溺爱此子。某日，王子在花园行走，王托付他东西后离开。幼子当天亦患病。大臣称：“王子之情爱果断深重。”虽这样叮嘱，却无效。王子在花园中因醉酒未治病，第二日亦于沐浴食时不能自行服膳。饭毕坐着，叫人：“把王子接来。”于是按照适当仪式传达此事。因而悲愁满心，端坐用心观察自心道理，说：“此时此刻存在如此，此因如此而生。”由此循序分析缘起，正观缘起之正逆理，遂证辟支佛成就。此与上文同，借诗歌加以说明。
Atthavaṇṇanā pana – khiḍḍāti kīḷanā. Sā duvidhā hoti kāyikā ca vācasikā ca. Tattha kāyikā nāma hatthīhipi kīḷanti, assehipi rathehipi dhanūhipi tharūhipīti evamādi. Vācasikā nāma gītaṃ silokabhaṇanaṃ mukhabheriālambarabherīti evamādi. Ratīti pañcakāmaguṇarati. Vipulanti yāva aṭṭhimiñjaṃ ahacca ṭhānena sakalattabhāvabyāpakaṃ. Sesaṃ pākaṭameva . Anusandhiyojanāpi cettha saṃsaggagāthāya vuttanayeneva veditabbā, tato parañca sabbaṃ.
对意义的说明：狞毒即戏弄、游戏之意。此戏弄有二种：一为身戏，即身体的游戏，如用手玩耍、骑驴、骑战车、射箭、搏斗等；另一为语戏，即歌唱、诗歌讴唱、洪亮发音、响亮号角等。战车是一种五功利之娱乐。其过程广泛流传至八方各处，十分普遍。此皆显而易见。此处借借诗歌相互关联作为序言，且后续内容皆当细看，全面理解。
Khiḍḍāratigāthāvaṇṇanā niṭṭhitā. · 嬉戏偈注释完毕。
§98
98.Cātuddisoti kā uppatti? Pubbe kira kassapassa bhagavato sāsane pañca paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke nibbattā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājā ahosi, sesā pākatikarājāno. Te cattāropi kammaṭṭhānaṃ uggaṇhitvā rajjaṃ pahāya pabbajitvā anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya vaṃsakkaḷīragāthāyaṃ vuttanayeneva attano kammañca sahāyañca āvajjetvā ñatvā bārāṇasirañño upāyena ārammaṇaṃ dassetuṃ okāsaṃ gavesanti. So ca rājā tikkhattuṃ rattiyā ubbijjati, bhīto vissaraṃ karoti, mahātale dhāvati. Purohitena kālasseva vuṭṭhāya sukhaseyyaṃ pucchitopi ‘‘kuto me, ācariya, sukha’’nti sabbaṃ taṃ pavattiṃ ārocesi. Purohitopi ‘‘ayaṃ rogo na sakkā yena kenaci uddhaṃ virecanādinā bhesajjakammena vinetuṃ, mayhaṃ pana khādanūpāyo uppanno’’ti cintetvā ‘‘rajjahānijīvitantarāyādīnaṃ pubbanimittaṃ etaṃ, mahārājā’’ti rājānaṃ suṭṭhutaraṃ ubbejetvā ‘‘tassa vūpasamanatthaṃ ettake ca ettake ca hatthiassarathādayo hiraññasuvaṇṇañca dakkhiṇaṃ datvā yañño yajitabbo’’ti yaññayajane samādapesi.
第九十八讲 问：何为四方（cātuddiso）的起因？此前，在咖萨巴长老佛的大教法中，有五位辟支佛出家，往返经过二十万年，住天界。其后离去，最大者成为巴拉那西王，余皆为当地国王。他们各揽业道，舍国出家，依次成为辟支佛。居于楠达根林，某日起坐，授记以家谱诗歌，叙述其行径与行伴所托。巴拉那西王设法给予呈现机会。王夜间惊醒，恐惧颤栗，奔至深地。祭司起坐问：“师啊，你安乐何故？”详说一切。祭司思虑：“这是病，非医药可治，乃因王位失落等前因。”劝王安抚情怀，告以诸如一千象车黄金为礼，祭祀以求安神。
Tato paccekabuddhā anekāni pāṇasahassāni yaññatthāya sampiṇḍiyamānāni disvā ‘‘etasmiṃ kamme kate dubbodhaneyyo bhavissati, handa naṃ paṭikacceva gantvā pekkhāmā’’ti vaṃsakkaḷīragāthāyaṃ vuttanayena āgantvā piṇḍāya caramānā rājaṅgaṇe paṭipāṭiyā agamaṃsu. Rājā sīhapañjare ṭhito rājaṅgaṇaṃ olokayamāno te addakkhi, saha dassaneneva cassa sineho uppajji. Tato te pakkosāpetvā ākāsatale paññattāsane nisīdāpetvā sakkaccaṃ bhojetvā katabhattakicce ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, cātuddisā nāmā’’ti. ‘‘Bhante, cātuddisāti imassa ko attho’’ti? ‘‘Catūsu disāsu katthaci kutoci bhayaṃ vā cittutrāso vā amhākaṃ natthi, mahārājā’’ti. ‘‘Bhante, tumhākaṃ taṃ bhayaṃ kiṃ kāraṇā na hotī’’ti? ‘‘Mayaṃ, mahārāja, mettaṃ bhāvema, karuṇaṃ bhāvema, muditaṃ bhāvema, upekkhaṃ bhāvema. Tena no taṃ bhayaṃ na hotī’’ti vatvā uṭṭhāyāsanā attano vasanaṭṭhānaṃ agamaṃsu.
辟支佛等众见数千人聚集作祭祀仪式，说：“此业将生难以理解之苦，且来看其果报。”引述家谱诗歌说法，行乞之后依序至王宫。王立于围栏，眺望宫廷，目睹此情，内心生慈爱之情。遂招呼众人，令其坐于空地，与众相聚，设宴款待。从事饮食工作时问：“你们是谁？”答曰：“我们是称为四方者。”王问：“师长，四方者有何义？”答曰：“四方即东西南北，诸方无恐怖、无忧愁、无心惧。”王又问：“你们何以无恐怖？”答曰：“因我们怀慈、悲、喜、舍之心。凭此，不生恐惧。”言毕，众人起身，各自归所。
Tato rājā cintesi – ‘‘ime samaṇā ‘mettādibhāvanāya bhayaṃ na hotī’ti bhaṇanti, brāhmaṇā pana anekasahassapāṇavadhaṃ vaṇṇayanti, kesaṃ nu kho vacanaṃ sacca’’nti? Athassa etadahosi – ‘‘samaṇā suddhena asuddhaṃ dhovanti, brāhmaṇā pana asuddhena asuddhaṃ. Na sakkā kho pana asuddhena asuddhaṃ dhovituṃ, pabbajitānaṃ eva vacanaṃ sacca’’nti. So ‘‘sabbe sattā sukhitā hontū’’tiādinā nayena mettādayo cattāropi brahmavihāre bhāvetvā hitapharaṇena cittena amacce āṇāpesi – ‘‘sabbe pāṇe muñcatha, sītāni pānīyāni pivantu, haritāni tiṇāni khādantu, sīto ca vāto tesaṃ upavāyatū’’ti . Te tathā akaṃsu.
于是国王思惟：‘这些沙门说“慈心等功德的修习无畏”，而婆罗门却讲述许多杀害数千人的事迹，这话到底谁是真的呢？’于是心生了这样的见解：‘沙门用净法洗涤污秽，婆罗门则用不净的东西加重污秽。实则不可能用不净的法洗涤污秽，唯有出家人之语才是真实。’于是，国王依佛教慈心等禅观的四梵住，以慈悲心存于心，恩惠诸童子，嘱咐道：“诸众生愿皆安乐，放开你们的生命，饮用清凉水，食用青绿草叶，愿清凉的风吹拂护持你们。”诸童子如是遵行。
Tato rājā ‘‘kalyāṇamittānaṃ vacanena pāpakammato muttomhī’’ti tattheva nisinno vipassitvā paccekabodhiṃ sacchākāsi. Amaccehi ca bhojanavelāyaṃ ‘‘bhuñja, mahārāja, kālo’’ti vutte ‘‘nāhaṃ rājā’’ti purimanayeneva sabbaṃ vatvā imaṃ udānabyākaraṇagāthaṃ abhāsi.
后来国王坐在那里观照正觉者，心念道：“我因善友开示而离恶业而得解脱。”饭时众童子说：“请用餐吧，大王，正是时候。”国王答曰：“我非王者。”以往之言尽说了一遍，随即吟诵发露自由意志的偈语。
Tattha cātuddisoti catūsu disāsu yathāsukhavihārī, ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā vā nayena brahmavihārabhāvanāya pharitā catasso disā assa santīti cātuddiso. Tāsu catūsu disāsu katthaci satte vā saṅkhāre vā bhayena na paṭihanatīti appaṭigho. Santussamānoti dvādasavidhassa santosassa vasena santussako ca. Itarītarenāti uccāvacena paccayena. Parissayānaṃ sahitā achambhīti ettha parissayanti kāyacittāni, parihāpenti vā tesaṃ sampattiṃ, tāni vā paṭicca sayantīti parissayā, bāhirānaṃ sīhabyagghādīnaṃ abbhantarānañca kāmacchandādīnaṃ kāyacittupaddavānaṃ etaṃ adhivacanaṃ. Te parissaye adhivāsanakhantiyā ca vīriyādīhi dhammehi ca sahatīti parissayānaṃ sahitā. Thaddhabhāvakarabhayābhāvena achambhī. Kiṃ vuttaṃ hoti? Yathā te cattāro samaṇā, evaṃ itarītarena paccayena santussamāno ettha paṭipattipadaṭṭhāne santose ṭhito catūsu disāsu mettādibhāvanāya cātuddiso, sattasaṅkhāresu paṭihananabhayābhāvena appaṭigho ca hoti. So cātuddisattā vuttappakārānaṃ parissayānaṃ sahitā, appaṭighattā achambhī ca hotīti evaṃ paṭipattiguṇaṃ disvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti. Atha vā te samaṇā viya santussamāno itarītarena vuttanayena cātuddiso hotīti ñatvā evaṃ cātuddisabhāvaṃ patthayanto yoniso paṭipajjitvā adhigatomhi. Tasmā aññopi īdisaṃ ṭhānaṃ patthayanto cātuddisatāya parissayānaṃ sahitā appaṭighatāya ca achambhī hutvā eko care khaggavisāṇakappoti. Sesaṃ vuttanayamevāti.
“四方”是指四方八面，安而乐之，身心舒畅；“行于一方”，由此说及梵住的四方遍行。于是四方之中，某些众生或现行因缘，于恐怖中不显防御，即无敌对之意。满足快乐，这是十二种满足的具足，因满足而喜乐。他用高调“他缘”解说。身心忧虑名为忧虑，是对身心的乏力、厌弃或阻碍其成就的障碍，对外亦如狮虎恶兽，对内则为欲爱等烦恼之肢体。此为忧虑之义。忧虑常伴随忍耐、精进等善法。不失措手足、无惊惧。何以为故？譬如四众沙门，如是因他缘满足而安住于此眠居，乐于慈等禅观四方，远离外境烦恼，故无敌对且无惊惧。此四方之智乃安住于援助，有护持，不能被惊怖，此即正见智慧修行得无上正等正觉之路。又或见诸沙门如此因他缘安住于此四方，悟知四方之理，慎思而行，证正觉。由此他方亦以此处他缘，伴随忧虑，安住而无敌对，无惊惧，于是一人如剑锋前行。以上即为所说。
Cātuddisagāthāvaṇṇanā niṭṭhitā. · 四方偈注释完毕。
§99
99.Dussaṅgahāti kā uppatti? Bārāṇasirañño kira aggamahesī kālamakāsi. Tato vītivattesu sokadivasesu ekadivasaṃ amaccā ‘‘rājūnaṃ nāma tesu tesu kiccesu aggamahesī avassaṃ icchitabbā, sādhu devo aññampi deviṃ ānetū’’ti yāciṃsu. Rājā ‘‘tena hi, bhaṇe, jānāthā’’ti āha. Te pariyesantā sāmantarajje rājā mato , tassa devī rajjaṃ anusāsati, sā ca gabbhinī ahosi, amaccā ‘‘ayaṃ rañño anurūpā’’ti ñatvā taṃ yāciṃsu. Sā ‘‘gabbhinī nāma manussānaṃ amanāpā hoti. Sace āgametha, yāva vijāyāmi, evaṃ sādhu. No ce, aññaṃ pariyesathā’’ti āha. Te raññopi etamatthaṃ ārocesuṃ. Rājā ‘‘gabbhinīpi hotu, ānethā’’ti āha. Te ānesuṃ. Rājā taṃ abhisiñcitvā sabbaṃ mahesiyā bhogaṃ adāsi, tassā parijanānañca nānāvidhehi paṇṇākārehi saṅgaṇhāti. Sā kālena puttaṃ vijāyi. Rājā taṃ attano puttaṃ viya sabbiriyāpathesu aṅke ca ure ca katvā viharati. Tadā deviyā parijanā cintesuṃ – ‘‘rājā ativiya saṅgaṇhāti, kumāre ativissāsaṃ karoti, handa, naṃ paribhindissāmā’’ti.
99. 决裂之因起于何处？据说巴拉那西城中有一位大王后称为阿嘎玛哈悉。流传时某天，童子们请示：“国王诸般事情，大王后应当休养，神明带来他神。”国王答：“就凭她吧。”他们搜索相符者，为国王挑选王后，她已怀孕，童子们说：“这位王后对人类非比寻常。如她至此，我必知足。”王后言：“孕妇乃人所忌，若来此地，我必努力，不然另寻他处。”众人禀告国王，国王应诺：“怀孕者亦可，带来吧。”他们迎她入宫。国王赐与王后所有富贵享受，其亲属以多样饰物聚集围护。后来她诞下孩子，国王视若己出，纵情享乐于诸宫室及卧房之间。此时王后亲属忧虑说：“国王聚敛过重，子太自信，恐必难保。”
Tato kumāraṃ āhaṃsu – ‘‘tvaṃ, tāta, amhākaṃ rañño putto, na imassa rañño putto. Mā ettha vissāsaṃ āpajjī’’ti. Atha kumāro ‘‘ehi puttā’’ti raññā vuccamānopi hatthena ākaḍḍhiyamānopi pubbe viya rājānaṃ na allīyati. Rājā ‘‘kiṃ kāraṇa’’nti vīmaṃsanto taṃ pavattiṃ ñatvā ‘‘ete mayā saṅgahitāpi paṭikkūlavuttino evā’’ti nibbijjitvā rajjaṃ pahāya pabbajito. ‘‘Rājā pabbajito’’ti amaccaparijanāpi bahū pabbajiṃsu. Saparijano rājā pabbajitopi manussā paṇīte paccaye upanenti, rājā paṇīte paccaye yathāvuḍḍhaṃ dāpesi. Tattha ye sundaraṃ labhanti, te tussanti. Itare ujjhāyanti ‘‘mayaṃ pariveṇādīni sammajjantā sabbakiccāni karonti, lūkhabhattaṃ jiṇṇavatthañca labhāmā’’ti. So tampi ñatvā ‘‘ime yathāvuḍḍhaṃ dīyamānāpi ujjhāyanti, aho dussaṅgahā parisā’’ti pattacīvaramādāya ekova araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Tattha āgatehi ca kammaṭṭhānaṃ pucchito imaṃ gāthamabhāsi. Sā atthato pākaṭā eva. Ayaṃ pana yojanā – dussaṅgahā pabbajitāpi eke, ye asantosābhibhūtā, tathāvidhā eva ca atho gahaṭṭhā gharamāvasantā. Etāhaṃ dussaṅgahabhāvaṃ jigucchanto vipassanaṃ ārabhitvā adhigatoti. Sesaṃ purimanayeneva veditabbanti.
于是对太子说：“你，我之千金之子，非此王子，不可轻信。”太子答：“来吧，我的儿子。”即使被国王招手拉扯，也不妥协。国王审视其由，知晓其行为乃由思想不合满足所致，因而弃国出家。许多童子及后妃随其出家。已出家的随从人等，因合适的条件恭敬供养国王，而国王亦视之如长者。所得美物者知足，余者生嗔恚言：“我等勤勉种种，获取食物衣物。”国王知之：“这些虽得如此，仍抱怨，真乃劣众。”乃自行带具袈裟，进一荒林，开始内观，证得辟支佛。到来者询问修行方，因成就而唱偈，此语颇有显义。此为决裂之始。据说那些不满足者、一些住家者皆明白此决裂心态，开始内观而成就。赖此他处有人察觉四方之状，具忧虑无敌意、无惧、无惊避而自在的决裂人中，一人如锋刃行。以上即是所说。
Dussaṅgahagāthāvaṇṇanā niṭṭhitā. · 难摄偈注释完毕。
§100
100.Oropayitvāti kā uppatti? Bārāṇasiyaṃ kira cātumāsikabrahmadatto nāma rājā gimhānaṃ paṭhame māse uyyānaṃ gato. Tattha ramaṇīye bhūmibhāge nīlaghanapattasañchannaṃ koviḷārarukkhaṃ disvā ‘‘koviḷāramūle mama sayanaṃ paññāpethā’’ti vatvā uyyāne kīḷitvā sāyanhasamayaṃ tattha seyyaṃ kappesi. Puna gimhānaṃ majjhime māse uyyānaṃ gato, tadā koviḷāro pupphito hoti, tadāpi tatheva akāsi. Punapi gimhānaṃ pacchime māse gato, tadā koviḷāro sañchinnapatto sukkharukkho viya hoti, tadāpi rājā adisvāva taṃ rukkhaṃ pubbaparicayena tattheva seyyaṃ āṇāpesi. Amaccā jānantāpi rañño āṇattiyā tattha sayanaṃ paññāpesuṃ. So uyyāne kīḷitvā sāyanhasamaye tattha seyyaṃ kappento taṃ rukkhaṃ disvā ‘‘are, ayaṃ pubbe sañchannapatto maṇimayo viya abhirūpadassano ahosi, tato maṇivaṇṇasākhantare ṭhapitapavāḷaṅkurasadisehi pupphehi sassirikadassano ahosi, muttajālasadisavālikākiṇṇo cassa heṭṭhābhūmibhāgo bandhanā pavuttapupphasañchanno rattakambalasanthato viya ahosi. So nāmajja sukkharukkho viya sākhāmattāvaseso ṭhito, aho jarāya upahato koviḷāro’’ti cintetvā ‘‘anupādiṇṇampi tāya jarāya haññati, kimaṅgaṃ pana upādiṇṇa’’nti aniccasaññaṃ paṭilabhi. Tadanusāreneva sabbasaṅkhāre dukkhato anattato ca vipassantova ‘‘aho vatāhampi sañchinnapatto koviḷāro viya apagatagihibyañjano bhaveyya’’nti patthayamāno anupubbena tasmiṃ sayanatale dakkhiṇena passena nipannoyeva vipassitvā paccekabodhiṃ sacchākāsi. Tato gamanakāle amaccehi ‘‘kālo, deva, gantu’’nti vutte ‘‘nāhaṃ rājā’’tiādīni vatvā purimanayeneva imaṃ gāthamabhāsi.
100. 和解由何起？据说巴拉那西有一四月王名为梵王达多，一月间游至宫苑。见一美好地，盖以深青布遮盖的斑竹树，便言：“此竹下当置我寝处。”在苑中戏玩，即傍晚时造床。中月至时游苑，见竹开花，仍言如是。后月至，游苑时见竹被削成光秃状，如枯树，王见状联想旧识，乃用此树为床。童子知晓，因国王指示而备床。乃至游苑戏乐，暮时用此树成床。王看这树：“啊，此树原本枝叶繁茂如宝石般华美，花冠装点，美轮美奂，在下方地块铺有网状枝条装饰覆盖，如夜幕披风式覆盖。现枝干变秃，如枯老树，哀叹树因衰老而枯败。想此树虽未被任何寄生侵染，亦将伴随衰老死亡，无踪迹障碍。”于是随观察诸行无常苦无我，实现了“祸患之树”如失去家园之标志。起初坐卧南方处低头，却因此观察内心悔悟，终成辟支佛。后来出行时，有童子说：“时候到了，天神，前去吧。”王答：“我非王。”重复过去言说，吟诵解脱颂语。
Tattha oropayitvāti apanetvā. Gihibyañjanānīti kesamassuodātavatthālaṅkāramālāgandhavilepanaputtadāradāsidāsādīni. Etāni gihibhāvaṃ byañjayanti, tasmā ‘‘gihibyañjanānī’’ti vuccanti. Sañchinnapattoti patitapatto. Chetvānāti maggañāṇena chinditvā. Vīroti maggavīriyena samannāgato. Gihibandhanānīti kāmabandhanāni. Kāmā hi gihīnaṃ bandhanāni. Ayaṃ tāva padattho. Ayaṃ pana adhippāyo – ‘‘aho vatāhampi oropayitvā gihibyañjanāni sañchinnapatto yathā koviḷāro bhaveyya’’nti evaṃ cintayamāno vipassanaṃ ārabhitvā adhigatoti. Sesaṃ purimanayeneva veditabbanti.
此中“oropayitvā”者，谓将其落实于事，亦即达到某种程度。“Gihibyañjanāni”指的是诸如头发、指甲、肌肤、装饰品、花环、香料、涂抹物、衣服等一切因家居生活所生之事物。此等皆为“gihibhāva”之表征，故称为“gihibyañjanāni”。“Sañchinnapatto”意谓完全断除、绝断。“Chetvā”者，以道之认识切断之，“vīroti”则以道之勇猛具足之力断除之。“Gihibandhanāni”即指欲界之束缚，而“kāma”实为在家人之束缚。此为该语之具体义项。然而，此处更深之理解为：“阿呵，倘若我亦能断除此等如刀斧般的世俗沾染，便如勇者之砍伐荆棘。”由此反复思忖，遂发起了观照之慧眼，便为此道所证得。诸余所余，唯须依之前述悉知明白。
Koviḷāragāthāvaṇṇanā niṭṭhitā. · 咖维拉拉偈注释完毕。
Paṭhamavaggo niṭṭhito. · 第一品已完结。
§101-2
101-2.Sacelabhethāti kā uppatti? Pubbe kira kassapassa bhagavato sāsane dve paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirañño putto, kaniṭṭho purohitassa putto ahosi. Te ekadivasaṃyeva paṭisandhiṃ gahetvā ekadivasameva mātu kucchito nikkhamitvā sahapaṃsukīḷakā sahāyakā ahesuṃ. Purohitaputto paññavā ahosi. So rājaputtaṃ āha – ‘‘samma, tvaṃ tava pituno accayena rajjaṃ labhissasi, ahaṃ purohitaṭṭhānaṃ, susikkhitena ca rajjaṃ anusāsituṃ sakkā, ehi sippaṃ uggaṇhissāmā’’ti. Tato ubhopi yaññopacitā hutvā gāmanigamādīsu bhikkhaṃ caramānā paccantajanapadagāmaṃ gatā. Tañca gāmaṃ pañca paccekabuddhā bhikkhācāravelāya pavisiṃsu. Tattha manussā paccekabuddhe disvā ussāhajātā āsanāni paññāpetvā paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā upanāmetvā pūjenti. Tesaṃ etadahosi – ‘‘amhehi sadisā uccākulikā nāma natthi, api ca panime manussā yadi icchanti, amhākaṃ bhikkhaṃ denti, yadi nicchanti, na denti, imesaṃ pana pabbajitānaṃ evarūpaṃ sakkāraṃ karonti, addhā ete kiñci sippaṃ jānanti, handa, nesaṃ santike sippaṃ uggaṇhāmā’’ti. Te manussesu paṭikkantesu okāsaṃ labhitvā ‘‘yaṃ, bhante, tumhe sippaṃ jānātha, taṃ amhehi sikkhāpethā’’ti yāciṃsu. Paccekabuddhā ‘‘na sakkā apabbajitena sikkhitu’’nti āhaṃsu. Te pabbajjaṃ yācitvā pabbajiṃsu. Tato nesaṃ paccekabuddhā ‘‘evaṃ vo nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ ācikkhitvā ‘‘imassa sippassa ekībhāvābhirati nipphatti, tasmā ekeneva nisīditabbaṃ, ekena caṅkamitabbaṃ, ekena ṭhātabbaṃ, ekena sayitabba’’nti pāṭiyekkaṃ paṇṇasālaṃ adaṃsu, tato te attano attano paṇṇasālaṃ pavisitvā nisīdiṃsu. Purohitaputto nisinnakālato pabhuti cittasamādhānaṃ laddhā jhānaṃ paṭilabhi. Rājaputto muhutteneva ukkaṇṭhito tassa santikaṃ āgato. So taṃ disvā ‘‘kiṃ, sammā’’ti pucchi. ‘‘Ukkaṇṭhitomhī’’ti āha. ‘‘Tena hi idha nisīdā’’ti. So tattha muhuttaṃ nisīditvā āha – ‘‘imassa kira, samma, sippassa ekībhāvābhirati nipphattī’’ti? Purohitaputto ‘‘evaṃ, samma, tena hi tvaṃ attano nisinnokāsaṃ eva gaccha, uggaṇhissāmi imassa sippassa nipphatti’’nti āha. So gantvā punapi muhuttakeneva ukkaṇṭhito purimanayeneva tikkhattuṃ āgato.
101-2.“Sacelabhethāti”者，其名之由来如何？。昔日，曾有二位分别证得独觉之果者，于咖萨巴世尊教法中出家，历经二万年，往复转世，终达天界。其后归脱，二者长者为巴拉那吉罗国王之子，幼童为祭司之子。某日，二人相约，于同日其母刺破耳垂而出家，侍从役者众多。祭司之子颇有智慧，谓王子曰：“善哉，你将继承父业为王，我则能担任祭司之位，善能治理国政，来，与我共修技艺。”于是二人受戒后，共游行于乡村城邑。人们见独觉者，于出家时至于修行处，献上优美清净的供养，供食、供饮。遂有人曰：“我等中无名为‘高贵众’者，且这些人若欢喜，赐我等出家人食，若不愿，则不予。然而出家者视我等如同兄弟，且皆具备各种技艺，且我等当自习吾技。”人众得此机会后，恭请独觉者传技艺。独觉者则曰：“未有出家者可传习此艺。”众遂依教请受戒出家。彼独觉者告曰：“应如此维持，应如是敬礼。”等相教导之后，建立孤独修行屋舍三十间。二者各自入室而坐禅。祭司之子入定后，王子因慕情而来至其侧。见之问曰：“如何，适得其乐否？”答曰：“甚是焦虑。”曰：“彼则端坐不动。”王子遂坐彼处一时，问曰：“此技艺如何得以合一究竟？”祭司子曰：“确然，如是，汝当入其席位，我当示范此技艺之极致。”遂起身往返多次。
Tato naṃ purohitaputto tatheva uyyojetvā tasmiṃ gate cintesi – ‘‘ayaṃ attano ca kammaṃ hāpeti mama ca, idhābhikkhaṇaṃ āgacchatī’’ti. So paṇṇasālato nikkhamma araññaṃ paviṭṭho. Itaro attano paṇṇasālāyeva nisinno punapi muhuttakeneva ukkaṇṭhito tassa santikaṃ āgantvā ito cito ca maggantopi taṃ adisvā cintesi – ‘‘yo gahaṭṭhakāle paṇṇākāraṃ ādāya āgatopi maṃ daṭṭhuṃ na labhati, so dāni mayi āgate dassanampi adātukāmo apakkami. Aho are, citta, na lajjasi, yaṃ maṃ catukkhattuṃ idhānesi, na so dāni te vase vattissāmi, aññadatthu taṃyeva mama vase vattāpessāmī’’ti attano senāsanaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā ākāsena nandamūlakapabbhāraṃ agamāsi. Itaropi araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā tattheva agamāsi. Te ubhopi manosilātale nisīditvā pāṭiyekkaṃ pāṭiyekkaṃ imā udānagāthāyo abhāsiṃsu.
时，祭司之子情绪激荡，深感此事损己且益彼，当下移步，进林野。另一人为王子入其室，独坐一时。王子来回踱步，思虑种种：“彼虽曾于屋舍中受戒而来，而未曾亲证我，今不欲见我，我实不羞愧。因四时以来对我不敬，我亦不容其留于我处，另寻处所。”遂入其席，观照自心，证得独觉成就，遂离开空中南山杻树下。另一人亦然，入林野，观照自心证独觉成就后亦复来此。二人均坐于地，分别于各自屋舍，唱念以下偈颂。
Tattha nipakanti pakatinipakaṃ paṇḍitaṃ kasiṇaparikammādikusalaṃ. Sādhuvihārinti appanāvihārena vā upacārena vā samannāgataṃ. Dhīranti dhitisampannaṃ. Tattha nipakattena dhitisampadā vuttā. Idha pana dhitisampannamevāti attho. Dhiti nāma asithilaparakkamatā, ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattavīriyassetaṃ adhivacanaṃ. Apica dhikkatapāpotipi dhīro. Rājāva raṭṭhaṃ vijitaṃ pahāyāti yathā pakatirājā ‘‘vijitaṃ raṭṭhaṃ anatthāvaha’’nti ñatvā rajjaṃ pahāya eko carati, evaṃ bālasahāyaṃ pahāya eko care. Atha vā rājāva raṭṭhanti yathā sutasomo rājā raṭṭhaṃ vijitaṃ pahāya eko cari, yathā ca mahājanako rājā, evaṃ eko carīti ayampi tassa attho. Sesaṃ vuttānusārena sakkā jānitunti na vitthāritanti.
其间“nipakanti”者，指熟慧之人也，“pakatinipakaṃ”者，堪称专家之智者是也。其乃精通瓷器制作技艺，善于观行与静坐养心，称为“sādhuvihāra”，谓配备以安止之具或辅助之具。智慧深固，称作“dhīra”。“dhitisampadā”者即深功之稳固心力。此中所载“dhitisampadā”之意，盖谓坚韧不倒之志态，宛如谚语所说“对欲火、刀剑安如磐石”。即使遇恶劣逆境，该智者亦能悉数克服。如同王者弃国家而独自流浪，自知“胜者恩国无益”，舍弃世间之众随从而独行一样。此为经典义理，遂得广知，无须铺陈详述。
Sahāyagāthāvaṇṇanā niṭṭhitā. · 伴侣偈之解释已完结。
§103
103.Addhā pasaṃsāmāti imissā gāthāya yāva ākāsatale paññattāsane paccekabuddhānaṃ nisajjā, tāva cātuddisagāthāya uppattisadisā eva uppatti. Ayaṃ pana viseso – yathā so rājā rattiyā tikkhattuṃ ubbijji, na tathā ayaṃ, nevassa yañño paccupaṭṭhito ahosi. So ākāsatale paññattesu āsanesu paccekabuddhe nisīdāpetvā ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, anavajjabhojino nāmā’’ti. ‘‘Bhante , anavajjabhojinoti imassa ko attho’’ti? ‘‘Sundaraṃ vā asundaraṃ vā laddhā nibbikārā bhuñjāma, mahārājā’’ti. Taṃ sutvā rañño etadahosi – ‘‘yaṃnūnāhaṃ ime upaparikkheyyaṃ ‘edisā vā no vā’’’ti? Taṃ divasaṃ kaṇājakena bilaṅgadutiyena parivisi. Taṃ paccekabuddhā amataṃ viya nibbikārā bhuñjiṃsu. Rājā ‘‘ime paṭiññātattā ekadivasaṃ nibbikārā honti, puna sve jānissāmī’’ti svātanāya nimantesi. Dutiyadivasepi tathevākāsi. Tepi tatheva paribhuñjiṃsu. Atha rājā ‘‘sundaraṃ datvā vīmaṃsissāmī’’ti punapi nimantetvā dve divase mahāsakkāraṃ katvā paṇītena ativicitrena khādanīyena bhojanīyena parivisi. Tepi tatheva nibbikārā paribhuñjitvā rañño maṅgalaṃ vatvā pakkamiṃsu. Rājā acirapakkantesu tesu ‘‘anavajjabhojino ete, aho vatāhampi anavajjabhojī bhaveyya’’nti cintetvā mahārajjaṃ pahāya pabbajjaṃ samādāya vipassanaṃ ārabhitvā paccekabuddho hutvā mañjūsakarukkhamūle paccekabuddhānaṃ majjhe attano ārammaṇaṃ vibhāvento imaṃ gāthamabhāsi. Sā padatthato uttānameva. Kevalaṃ pana sahāyasampadanti ettha asekhehi sīlādikkhandhehi sampannā sahāyā eva sahāyasampadāti veditabbā.
103.“Addhā pasaṃsāmāti”指本偈歌中赞叹独觉者们于空中安排座位而设立，时以四方偈歌颂扬其降生之地。其殊胜处在于：如王者夜间三次起身，不同于彼，此处无祭祀仪式之拘束。独觉者们坐于空位中，问曰：“汝等谁？”答曰：“陛下，我们名为无瑕之食者。”问其意，答曰：“无论美醜，皆净食而食，陛下。”王者听罢，思惟曰：“我是否应以此为试，且问‘是或不是’？”当日，爱鲣二世入内察看。独觉者如若不死，安然享用净食。王者曰：“他们约定每日净食一次，再自知时日。”次日亦复如是。三日亦如是。继而王者曰：“我将予美食以观其反应。”再度邀请，并盛大供养，奉上细致精好之饮食与食物。独觉者们继续净食，王者回向吉祥祝愿而退去。观此情景，王者深思：“愿我亦成为无瑕食者。”遂弃王位出家，修习观照而证独觉果，在妙树下潜心示现自所依止之处，口诵此偈。其偈义甚高，此处不复述。惟须知此处所称“sahāyasampada”者，仅指具足戒品等辅助之资，乃称助手或同修资质之意。
Ayaṃ panettha yojanā – yā ayaṃ vuttā sahāyasampadā, taṃ sahāyasampadaṃ addhā pasaṃsāma, ekaṃseneva thomemāti vuttaṃ hoti. Kathaṃ? Seṭṭhā samā sevitabbā sahāyāti. Kasmā? Attano sīlādīhi seṭṭhe sevamānassa sīlādayo dhammā anuppannā uppajjanti, uppannā ca vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇanti. Same sevamānassa aññamaññaṃ sādhāraṇena kukkuccassa vinodanena ca laddhā na parihāyanti. Ete pana sahāyake seṭṭhe ca same ca aladdhā kuhanādimicchājīvaṃ pahāya dhammena samena uppannaṃ bhojanaṃ bhuñjanto tattha ca paṭighānunayaṃ anuppādento anavajjabhojī hutvā atthakāmo kulaputto eko care khaggavisāṇakappo. Ahampi evaṃ caranto imaṃ sampattiṃ adhigatomhīti.
此处讲解“yojanā”，即道路方法。即是此处所说“sahāyasampadā”，我们从赞叹中辨析之，曰：“同修资质应当以此为最上。”缘何如此？因彼等依持自戒等品德，若相互交往，则戒律相依生成，且增长、扩大。彼等间以平常相互劝慰消除烦恼，且不废弃戒律清净品行。诸如此类同修中优秀者与普通者共处，舍弃谄谀与邪恶生计，同行正法，享用善食，互不产生怨恨而名为无瑕之食者。譬如一位名为“khaggavisāṇakappo”的族子亦如是独行。我亦如是行持故，惜取此成就。
Addhāpasaṃsāgāthāvaṇṇanā niṭṭhitā. · 旅途赞叹偈之解释已完结。
§104
104.Disvā suvaṇṇassāti kā uppatti? Aññataro kira bārāṇasiyaṃ rājā gimhasamaye divāseyyaṃ upagato ahosi, santike cassa vaṇṇadāsī gosītacandanaṃ pisati. Tassā ekabāhāya ekaṃ suvaṇṇavalayaṃ, ekabāhāya dve. Tāni saṅghaṭṭenti, itaraṃ na saṅghaṭṭati. Rājā taṃ disvā ‘‘evameva gaṇavāse saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti cintetvā punappunaṃ dāsiṃ olokesi. Tena ca samayena sabbālaṅkāravibhūsitā devī taṃ bījayantī ṭhitā hoti. Sā ‘‘vaṇṇadāsiyā paṭibaddhacitto maññe rājā’’ti cintetvā taṃ dāsiṃ uṭṭhāpetvā sayameva pisitumāraddhā. Athassā ca ubhosu bāhāsu aneke suvaṇṇavalayā, te saṅghaṭṭayantā mahāsaddaṃ janayiṃsu. Rājā atisuṭṭhutaraṃ nibbindo dakkhiṇapassena nipannoyeva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ anuttarasukhena sukhitaṃ nipannaṃ candanahatthā devī upasaṅkamitvā ‘‘ālimpāmi , mahārājā’’ti āha. So ‘‘apehi, mā ālimpāhī’’ti āha. Sā ‘‘kissa, mahārājā’’ti? So ‘‘nāhaṃ, rājā’’ti. Evametesaṃ kathāsallāpaṃ sutvā amaccā upasaṅkamiṃsu, tehipi mahārājavādena ālapito ‘‘nāhaṃ, bhaṇe, rājā’’ti āha. Sesaṃ paṭhamagāthāya vuttasadisameva.
104.看到金饰品时，是什么情形呢？曾有一位巴拉那西的国王，在狮子时期白天休息时到来，身边侍奉的金饰女奴当场涂抹檀香膏。她一只手臂戴着一个金手镯，另一只手臂戴着两个手镯。这些手镯相互挤压，某些则没有挤压。国王见此，心想：“正如一群人同住时能团结，一人独处则不团结，”并反复观看那个女奴。当时，满身饰以华丽装饰的皇后站立着，她想着：“我猜这女奴心思专注于国王”，便起身要涂抹膏药。她手臂上戴着许多金手镯，彼此挤压，发出巨响。国王非常舒适地躺着，闭目低头，开启了内观，证得了独觉圣果。涂抹檀香膏的象鼻形天人前来，向他致敬道：“我来拜会您，大王。”国王说：“请勿拜会我。”她问：“怎么不呢，大王？”他说：“我非王也。”听闻如此对话，大臣们前来，与国王对话，也说：“我非王也。”这首诗即由此故事开头。
Ayaṃ pana gāthāvaṇṇanā – tattha disvāti oloketvā. Suvaṇṇassāti kañcanassa. ‘‘Valayānī’’ti pāṭhaseso. Sāvasesapadattho hi ayaṃ attho. Pabhassarānīti pabhāsanasīlāni, jutimantānīti vuttaṃ hoti. Sesaṃ uttānapadatthameva. Ayaṃ pana yojanā – disvā bhujasmiṃ suvaṇṇassa valayāni ‘‘gaṇavāse sati saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti evaṃ cintetvā vipassanaṃ ārabhitvā adhigatomhīti. Sesaṃ suviññeyyamevāti.
这首诗的说明是——“看到”就是观察。金饰品指的是黄金。“Valayānī”（手镯）是原文，保留词根。此处的意义已说明，是指美丽明亮生辉、发光的。最后是动词的过去分词形式。这个描述就是说，看到手臂上戴的金手镯，国王心念：“众生聚集时能团结，独自一人则不团结。”由此起了内观，得到了内在的了知境界。结论是仍须精密推知。
Suvaṇṇavalayagāthāvaṇṇanā niṭṭhitā. · 金镯偈之解释已完结。
§105
105.Evaṃ dutiyenāti kā uppatti? Aññataro kira bārāṇasirājā daharova pabbajitukāmo amacce āṇāpesi – ‘‘deviṃ gahetvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā – ‘‘mahārāja, arājakaṃ rajjaṃ amhehi na sakkā rakkhituṃ sāmantarājāno āgamma vilumpissanti, yāva ekopi putto uppajjati, tāva āgamehī’’ti saññāpesuṃ. Muducitto rājā adhivāsesi. Atha devī gabbhaṃ gaṇhi. Rājā puna te āṇāpesi – ‘‘devī gabbhinī, puttaṃ jātaṃ rajje abhisiñcitvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā ‘‘dujjānaṃ, mahārāja, etaṃ, yaṃ devī puttaṃ vā vijāyissati, dhītaraṃ vāti, tāva vijāyanakālaṃ āgamehī’’ti punapi rājānaṃ saññāpesuṃ. Atha sā puttaṃ vijāyi. Tadāpi rājā tatheva amacce āṇāpesi. Amaccā punapi rājānaṃ – ‘‘āgamehi, mahārāja, yāva paṭibalo hotī’’ti bahūhi kāraṇehi saññāpesuṃ. Tato kumāre paṭibale jāte amacce sannipātāpetvā ‘‘paṭibalo dāni ayaṃ, taṃ rajje abhisiñcitvā paṭipajjathā’’ti amaccānaṃ okāsaṃ adatvā antarāpaṇato kāsāyavatthādayo sabbaparikkhāre āharāpetvā antepure eva pabbajitvā mahājanako viya nikkhamitvā gato. Sabbaparijano nānappakāraṃ paridevamāno rājānaṃ anubandhi. So rājā yāva attano rajjasīmā, tāva gantvā kattaradaṇḍena lekhaṃ ākaḍḍhitvā – ‘‘ayaṃ lekhā nātikkamitabbā’’ti āha . Mahājano lekhāya sīsaṃ katvā bhūmiyaṃ nipanno paridevamāno ‘‘tuyhaṃ dāni, tāta, rañño āṇā, kiṃ karissatī’’ti kumāraṃ lekhaṃ atikkamāpesi. Kumāro ‘‘tāta, tātā’’ti dhāvitvā rājānaṃ sampāpuṇi. Rājā kumāraṃ disvā ‘‘etaṃ mahājanaṃ pariharanto rajjaṃ kāresiṃ, kiṃ dāni ekaṃ dārakaṃ pariharituṃ na sakkhissa’’nti kumāraṃ gahetvā araññaṃ paviṭṭho, tattha pubbapaccekabuddhehi vasitapaṇṇasālaṃ disvā vāsaṃ kappesi saddhiṃ puttena.
105.第二次说起的，是怎么发生的？曾有一位巴拉那西国王，像孩童一样想出家，向大臣请求说：“请护持我的王国，我要出家。”大臣劝说：“大王，没有国王，诸侯必进犯会破坏某个地方，直到有儿子诞生，我们才能继承。”国王同意听取了。后来皇后怀孕，国王又对大臣说：“妻子怀孕了，孩子生后，请务必保护王国，我要出家。”大臣说：“大王，明白了，孩子出生之后，我们再继承吧。”后来孩子果然出生。国王再次向大臣请求，大臣们仍多次劝说：“大王，等孩子健壮了再出家吧。”等儿子长得健康，臣民们聚集说：“孩子已经长大，现在确立王位并治理吧。”孩子便被指定接任。随后，他剃度出家，像一位公众人物一样离去，家眷等带着各种哀伤。国王跑过自己国界，立下写有“此地界限不可逾越”的石碑。有人砍下石碑的头，扔到地上悲痛地说：“你现在是大王的恩人，今后该如何保护你的孩子呢？”儿子赶紧跑去见国王。国王看到了儿子，说：“他保护臣民治理王国，我为何不能护持此一儿子？”于是国王带儿子入森林，见到前过去世的独觉圣者们曾住的菩提树旁的禅林，与儿子共住。
Tato kumāro varasayanādīsu kataparicayo tiṇasanthārake vā rajjumañcake vā sayamāno rodati. Sītavātādīhi phuṭṭho samāno – ‘‘sītaṃ tāta uṇhaṃ tāta makasā tāta ḍaṃsanti. Chātomhi tāta, pipāsitomhi tātā’’ti vadati. Rājā taṃ saññāpentoyeva rattiṃ vītināmesi. Divāpissa piṇḍāya caritvā bhattaṃ upanāmesi, kumāro missakabhattaṃ kaṅguvarakamuggādibahulaṃ acchādentampi taṃ jighacchāvasena bhuñjamāno katipāhaccayena uṇhe ṭhapitapadumaṃ viya milāyi. Rājā pana paṭisaṅkhānabalena nibbikāro bhuñjati. Tato so kumāraṃ saññāpento āha – ‘‘nagare, tāta, paṇītāhāro labbhati, tattha gacchāmā’’ti. Kumāro ‘‘āma, tātā’’ti. Tato naṃ purakkhatvā āgatamaggeneva nivatti. Kumāramātāpi devī ‘‘na dāni rājā kumāraṃ gaṇhitvā araññe ciraṃ vasissati, katipāheneva nivattissatī’’ti cintetvā raññā kattaradaṇḍena likhitaṭṭhāneyeva vatiṃ kārāpetvā vāsaṃ kappesi. Rājā tassā vatiyā avidūre ṭhatvā ‘‘ettha te, tāta, mātā nisinnā, gacchāhī’’ti pesesi. Yāva so taṃ ṭhānaṃ pāpuṇāti, tāva udikkhanto aṭṭhāsi – ‘‘mā heva naṃ koci viheṭheyyā’’ti. Kumāro mātu santikaṃ dhāvanto agamāsi.
那时，王子在贵族宅邸、草棚或王宫中哭泣。天气寒冷干旱，他感受着寒冷，说：“寒冷啊，父亲；炎热啊，父亲；蚊虫啊，父亲，咬我啊，父亲。饿啊，父亲，渴啊，父亲。”国王听说后整晚未眠。白天供养乞食，满足对食物的需求。王子喜欢食用米和葫芦瓜，讨厌吃苦涩的食物，嘴里结合如枯萎莲花般，开裂了几处。国王心生同情，喂养他。于是王子对国王说：“城里啊，父亲，有美味可口的食物，让我们去那里。”国王答“好啊，孩子。”他领着儿子走回了熟悉的道路。王子的母亲也担心：“王子不会长久住在森林，我已准备好宫殿，不远处安营。”国王就派人对母亲说：“你就在这里坐着吧，孩子要来。”王子走到那里，站着向上望，劝诫道：“不可伤害他。”王子奔跑去见其母。
Ārakkhapurisā kumāraṃ āgacchantaṃ disvā deviyā ārocesi. Devī vīsatināṭakitthisahassaparivutā paccuggantvā paṭiggahesi. Rañño ca pavattiṃ pucchi. ‘‘Pacchato āgacchatī’’ti sutvā manusse pesesi. Rājāpi tāvadeva sakavasanaṭṭhānaṃ agamāsi. Manussā rājānaṃ adisvā nivattiṃsu. Tato devī nirāsāva hutvā puttaṃ gahetvā nagaraṃ gantvā rajje abhisiñci. Rājāpi attano vasanaṭṭhāne nisinno vipassitvā paccekabodhiṃ patvā mañjūsakarukkhamūle paccekabuddhānaṃ majjhe imaṃ udānagāthaṃ abhāsi. Sā atthato uttānā eva.
守护者们见儿子来了，告知皇后。皇后率众前来迎接。国王问发生何事，听说有人后来来了，于是派人去迎接。国王也回到王宫住所。民众见到国王，回到各处。皇后失望，抱起孩子去城里，继承王位。国王坐在住所内，内观时，证得独觉圣果，在清凉的曼珠沙树下，向诸独觉圣者讲述如下偈语。这种境界就是“提升”之义。
Ayaṃ panetthādhippāyo – yvāyaṃ ekena dutiyena kumārena sītuṇhādīhi nivedentena sahavāsena taṃ saññāpentassa mama vācābhilāpo tasmiṃ sinehavasena abhisajjanā vā jātā. Sacāhaṃ imaṃ na pariccajāmi, tato āyatimpi tatheva hessati, yathā idāni, evaṃ dutiyena saha mamassa vācābhilāpo abhisajjanā vā. ‘‘Ubhayampetaṃ antarāyakaraṃ visesādhigamassā’’ti etaṃbhayaṃ āyatiṃ pekkhamāno taṃ chaḍḍetvā yoniso paṭipajjitvā paccekabodhimadhigatomhīti. Sesaṃ vuttanayamevāti.
此处的结论是——当这位国王的儿子第二次因寒暑等苦恼而屡告不适时，同住者之间的对话即是我言之语，因爱意感召而产生。我绝不会舍弃此言语，未来亦将如是。就如现在，我同第二个儿子在语言交流中彼此感召。这两者之间都妨碍和障碍明显，观察未来后断弃此障碍，理智地修习，于是得到了独觉圣果。结语如是。
Āyatibhayagāthāvaṇṇanā niṭṭhitā. · 未来怖畏偈之解释已完结。
§106
106.Kāmā hi citrāti kā uppatti? Bārāṇasiyaṃ kira seṭṭhiputto daharova seṭṭhiṭṭhānaṃ labhi. Tassa tiṇṇaṃ utūnaṃ anucchavikā tayo pāsādā ahesuṃ. So sabbasampattīhi devakumāro viya paricāreti. Atha so daharova samāno ‘‘pabbajissāmī’’ti mātāpitaro āpucchi, te naṃ nivārenti. So tatheva nibandhati. Punapi naṃ mātāpitaro ‘‘tvaṃ, tāta, sukhumālo, dukkarā pabbajjā, khuradhārāya upari caṅkamanasadisā’’ti nānappakārehi nivārenti. So tatheva nibandhati. Te cintesuṃ – ‘‘sacāyaṃ pabbajati, amhākaṃ domanassaṃ hoti. Sace naṃ nivārema, etassa domanassaṃ hoti. Apica amhākaṃ domanassaṃ hotu, mā ca etassā’’ti anujāniṃsu. Tato so sabbaṃ parijanaṃ paridevamānaṃ anādiyitvā isipatanaṃ gantvā paccekabuddhānaṃ santike pabbaji. Tassa uḷārasenāsanaṃ na pāpuṇāti, mañcake taṭṭikaṃ attharitvā sayi. So varasayane kataparicayo sabbarattiṃ atidukkhito ahosi. Pabhāte sarīraparikammaṃ katvā pattacīvaramādāya paccekabuddhehi saddhiṃ piṇḍāya pāvisi. Tattha vuḍḍhā aggāsanañca aggapiṇḍañca labhanti, navakā yaṃkiñcideva āsanalūkhaṃ bhojanañca. So tena lūkhabhojanenāpi atidukkhito ahosi. So katipāhaṃyeva kiso dubbaṇṇo hutvā nibbijji, yathā taṃ aparipakkagate samaṇadhamme. Tato mātāpitūnaṃ dūtaṃ pesetvā uppabbaji. So katipāhaṃyeva balaṃ gahetvā punapi pabbajitukāmo ahosi, tato dutiyampi pabbajitvā punapi uppabbaji. Tatiyavāre pana pabbajitvā sammā paṭipanno vipassitvā paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ vatvā puna paccekabuddhānaṃ majjhe imameva byākaraṇagāthampi abhāsi.
106. 欲乐如何产生？说的是巴拉那西，有一世居商人的子女，年少时得到了商人府第的住所。那个府第置有三层厢屋，互相依傍连结成三幢大殿。那少年富有众多财物，如同神童一般生活优乐。后与孩童无异，欲求出家，父母询问，阻拦不许。他坚持不退。父母又用多种理由阻止他说：“你这孩子娇嫩柔弱，出家艰难，又要持刀步行，好似踏利刃。”他依旧坚持不退。父母心想：“他若真出家，我们痛苦；若不阻拦，我们自痛苦；即便他痛苦，也不要让我们家受辱。”于是他不顾一切亲属的悲叹，独自前往仙人堕处，向辟支佛门求学出家。未获得辟支佛的山洞座位，攀着山脚石凳就寝。他于精舍宿处生活极为苦恼。清晨行身修，持乞衣受具，随辟支佛同往乞食。诸老妇得供座席和食物，新手徒弟只得到席子和食物残渣。以这残膳食，他仍极为苦恼。服食多次后，他病得十分难治，心灰意冷，疑惑修行尚未成熟。这时遣人给父母传信归去。得力气后再生出家心，第二次出家，又退回家。第三次出家后，正行修习，通达内观，证得辟支果，言说此偈，再于辟支佛众中朗诵此记论偈。
Tattha kāmāti dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmo nāma piyarūpādiārammaṇadhammo, kilesakāmo nāma sabbo rāgappabhedo. Idha pana vatthukāmo adhippeto. Rūpādianekappakāravasena citrā. Lokassādavasena madhurā. Bālaputhujjanānaṃ manaṃ ramāpentīti manoramā. Virūparūpenāti vividhena rūpena, anekavidhena sabhāvenāti vuttaṃ hoti. Te hi rūpādivasena citrā, rūpādīsupi nīlādivasena vividharūpā. Evaṃ tena tena virūparūpena tathā tathā assādaṃ dassetvā mathenti cittaṃ, pabbajjāya abhiramituṃ na dentīti. Sesamettha pākaṭameva. Nigamanampi dvīhi tīhi vā padehi yojetvā purimagāthāsu vuttanayeneva veditabbanti.
这里所说的欲乐，是指二种欲乐：物质欲乐和烦恼欲乐。其中物质欲乐乃指以爱好美丽色相等引起的快感，烦恼欲乐是指一切贪染的变相。此处主讲的是物质欲乐。色等种种形态各异，因世俗喜好而呈现可爱美好模样。愚痴凡夫心生欢喜，美丽悦目。所谓异相，即指以多样形态种种外表表现。它们以色等诸根为形式，色等内含蓝色等，变化呈现种种色彩。如此各种异相，或以不同色身呈现，纷纷扰乱心意，不令心安，故不能以出家为乐。此义理清晰明白，结论也是据此而成。末尾亦引古语用二三句韵文结合而成，佐证说明此义理。
Kāmagāthāvaṇṇanā niṭṭhitā. · 欲偈之解释已完结。
§107
107.Ītī cāti kā uppatti? Bārāṇasiyaṃ kira rañño gaṇḍo udapādi, bāḷhā vedanā vaḍḍhanti. Vejjā ‘‘satthakammena vinā phāsu na hotī’’ti bhaṇanti . Rājā tesaṃ abhayaṃ datvā satthakammaṃ kārāpesi. Te taṃ phāletvā pubbalohitaṃ nīharitvā nivedanaṃ katvā vaṇaṃ pilotikena bandhiṃsu. Lūkhamaṃsāhāresu ca naṃ sammā ovadiṃsu. Rājā lūkhabhojanena kisasarīro ahosi, gaṇḍo cassa milāyi. So phāsukasaññī hutvā siniddhāhāraṃ bhuñji, tena sañjātabalo visayeyeva paṭisevi, tassa gaṇḍo purimasabhāvameva sampāpuṇi. Evaṃ yāva tikkhattuṃ satthakammaṃ kārāpetvā vejjehi parivajjito nibbinditvā mahārajjaṃ pahāya pabbajitvā araññaṃ pavisitvā vipassanaṃ ārabhitvā sattahi vassehi paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.
107. 痛苦如何产生？说的是巴拉那西，国王生疮肿，痛苦加剧，医者说“无治疗药物则不易治愈”。国王给予无畏权力，医治开药。医治后，涂抹流水血污，做出通知状，用焦灰绑缚患处。嘱咐不要用腐肉食物。医者以腐肉食令国王体质疲弱，疮肿恶化。国王感知痛苦，食取软食，以此之力复原，初状再现。如此连续三月施治，医者渐厌倦，国王舍弃大国，出家入林，修习内观，七年证得辟支果，言说此偈，携带竹杖拂尘离去。
Tattha etīti īti, āgantukānaṃ akusalabhāgīnaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Tasmā kāmaguṇāpi ete anekabyasanāvahaṭṭhena anatthānaṃ sannipātaṭṭhena ca īti. Gaṇḍopi asuciṃ paggharati, uddhumātaparipakkaparibhinno hoti. Tasmā ete kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkaparibhinnabhāvato ca gaṇḍo. Upaddavatīti upaddavo, anatthaṃ janento abhibhavati ajjhottharatīti attho, rāgagaṇḍādīnametamadhivacanaṃ. Tasmā kāmaguṇāpete aviditanibbānatthāvahahetutāya sabbupaddavakammaparivatthutāya ca upaddavo. Yasmā panete kilesāturabhāvaṃ janentā sīlasaṅkhātaṃ ārogyaṃ loluppaṃ vā uppādentā pākatikameva ārogyaṃ vilumpanti, tasmā iminā ārogyavilumpanaṭṭhena rogo. Abbhantaramanupaviṭṭhaṭṭhena pana antotudanaṭṭhena ca dunnīharaṇīyaṭṭhena ca sallaṃ. Diṭṭhadhammikasamparāyikabhayāvahanato bhayaṃ. Me etanti metaṃ. Sesamettha pākaṭameva. Nigamanampi vuttanayeneva veditabbanti.
这里“如此”二字指出，外来人等的恶行，聚集成为坏因，如此叫作“恶行之因”[巴利：upaddava]。故此，欲力之性亦为多种恶因恶境之集合。脓肿也污秽难治，乃因成熟感染，遍布其身。故称为因恶行败坏之脓肿。所谓恶行者，生不利后果、作恶害他者，今之恶因恶缘。恶因又可称为恶境，引生染污。故此欲力秉性所生之不知灭尽缘，行恶因果之恶习性，由此称为恶行。欲力或引发身心病苦，号称病苦之源。且身内外脓肿恶化，难以治愈，针扎刺痛，见闻成恶缘生惧。以上理义清晰晓然。结论亦照此理成立。末尾亦用韵语佐证完成说明。
Ītigāthāvaṇṇanā niṭṭhitā. · 《灾厄偈》释义已毕。
§108
108.Sītañcāti kā uppatti? Bārāṇasiyaṃ kira sītālukabrahmadatto nāma rājā ahosi. So pabbajitvā araññe tiṇakuṭikāya viharati. Tasmiñca padese sīte sītaṃ, uṇhe daṇhameva hoti abbhokāsattā padesassa. Gocaragāme bhikkhā yāvadatthaṃ na labbhati, pānīyampi dullabhaṃ, vātātapaḍaṃsasarīsapāpi bādhenti. Tassa etadahosi – ‘‘ito aḍḍhayojanamatte sampanno padeso, tattha sabbepi ete parissayā natthi, yaṃnūnāhaṃ tattha gaccheyyaṃ, phāsukaṃ viharantena sakkā sukhamadhigantu’’nti? Tassa puna ahosi – ‘‘pabbajitā nāma na paccayagiddhā honti, evarūpañca cittaṃ attano vase vattāpenti, na cittassa vase vattanti, nāhaṃ gamissāmī’’ti evaṃ paccavekkhitvā na agamāsi. Evaṃ yāvatatiyakaṃ uppannacittaṃ paccavekkhitvā nivattesi. Tato tattheva satta vassāni vasitvā sammā paṭipajjamāno paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.
108. 寒冷如何产生？说的是巴拉那西，有位名叫寒山婆罗门达陀的国王，出家隐居于森林草亭中。其地寒冷，冬天严寒，夏时酷热，如彼荒远之野。僧人难得衣食，饮水也稀缺，多风沙频扰。国王心念：“此地约走八里远，处所全缺保护，假使我往彼处修行，携带禅杖可得安乐耶？”自己反思：“出家者非为追求安逸，此类心念违背出家义，故我不宜前往。”一念闪现，观察自身心念渐转回归。然后在那里度七年，正行修习，证得辟支果，说出此偈，携带竹杖离开。
Tattha sītañcāti sītaṃ duvidhaṃ abbhantaradhātukkhobhapaccayañca bāhiradhātukkhobhapaccayañca, tathā uṇhampi. Ḍaṃsāti piṅgalamakkhikā. Sarīsapāti ye keci dīghajātikā sarantā gacchanti. Sesaṃ pākaṭameva. Nigamanampi vuttanayeneva veditabbanti.
此处“寒冷”二字，指内外环境寒冷因缘，以及夏季酷热因缘。蚊虫为黄蜂。还有蜘蛛，乃长足行走者。其余理义亦清晰昭然。结论亦依韵文中所述与前结论同理理解。
Sītālukagāthāvaṇṇanā niṭṭhitā. · 《畏寒偈》释义已毕。
§109
109.Nāgovāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā vīsati vassāni rajjaṃ kāretvā kālaṅkato niraye vīsati vassāni eva paccitvā, himavantappadese hatthiyoniyaṃ uppajjitvā sañjātakkhandho padumavaṇṇasakalasarīro uḷāro yūthapati mahānāgo ahosi. Tassa obhaggobhaggasākhābhaṅgāni hatthichāpāva khādanti, ogāhepi naṃ hatthiniyo kaddamena vilimpiṃsu, sabbaṃ pālileyyakanāgasseva ahosi. So yūthā nibbijjitvā pakkāmi. Tato naṃ padānusārena yūthā anubandhanti, evaṃ yāvatatiyaṃ pakkantampi anubandhiṃsuyeva. Tato cintesi ‘‘idāni mayhaṃ nattako bārāṇasiyaṃ rajjaṃ kāreti, yaṃnūnāhaṃ attano purimajātiyā uyyānaṃ gaccheyyaṃ. Tatra so maṃ rakkhissatī’’ti. Tato rattiyaṃ niddupagate yūthe yūthaṃ pahāya tameva uyyānaṃ pāvisi. Uyyānapālo disvā rañño ārocesi. Rājā ‘‘hatthiṃ gahessāmī’’ti senāya parivāresi. Hatthī rājānameva abhimukho gacchati. Rājā ‘‘maṃ abhimukho etī’’ti khurappaṃ sannayhitvā aṭṭhāsi. Tato hatthī ‘‘vijjheyyāpi maṃ eso’’ti mānusikāya vācāya ‘‘brahmadatta, mā maṃ vijjha, ahaṃ te ayyako’’ti āha. Rājā ‘‘kiṃ bhaṇasī’’ti sabbaṃ pucchi. Hatthīpi rajje ca narake ca hatthiyoniyañca pavattiṃ sabbaṃ ārocesi. Rājā ‘‘sundaraṃ mā bhāyi, mā kañci bhiṃsāpehī’’ti hatthino vaṭṭañca ārakkhake ca hatthibhaṇḍe ca upaṭṭhāpesi.
何谓大蟒出世？传说中，有一位王舍城的诸王之一，经历二十年统治王国后，因恶业堕入地狱亦住二十年。随后，他转生于喜马拉雅山脉之地的象族中，形成有色彩如莲花、全身覆盖鳞甲、身形壮大的头目大蟒。当天神与地神并未能伤害它，象群之枝叶虽为象牙所食，毒箭射入其体亦无所损，宛如护法使其全身坚固如防护罩。此时，该象群头目已沉浸于群体生活之中，愿意随从。羣体由象头领带领着步行。当夜，该象头目悄然离开象群进入王宫园林。园林守卫发现后告知国王。国王命令军队包围园林，将象头目引至面前。国王站起并用言语讲话。象头目以人声答言，名叫梵达多，乞求国王不要攻击自己，称自己为国王的老师。国王询问缘由，象头目详言其生死因果，既在王国亦在地狱象族所历因果。国王宽慰说「请勿害怕，我不会伤害你」，又吩咐人为象头主持卫护与供养。
Athekadivasaṃ rājā hatthikkhandhavaragato ‘‘ayaṃ vīsati vassāni rajjaṃ kāretvā niraye paccitvā pakkāvasesena tiracchānayoniyaṃ uppanno, tatthāpi gaṇasaṃvāsasaṅghaṭṭanaṃ asahanto idhāgatosi, aho dukkhova gaṇasaṃvāso, ekībhāvo eva pana sukho’’ti cintetvā tattheva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ lokuttarasukhena sukhitaṃ amaccā upasaṅkamitvā paṇipātaṃ katvā ‘‘yānakālo, mahārājā’’ti āhaṃsu. Tato ‘‘nāhaṃ, rājā’’ti vatvā purimanayeneva imaṃ gāthamabhāsi. Sā padatthato pākaṭā eva.
某一天，该国王肩负着象群头目，心念曰：「该头目统治二十年王国后堕入地狱，最终以畜生形态生于象族中，虽经历这般遭遇，却能忍受群居生活，内心安乐。」王于是当下观照起亦悟得独觉智。独觉智者异常欢喜，前来拜见国王并合掌礼拜，称为「贵宾陛下」。国王回答说「我非国王」，继而以咏诗言教。这段经文说明独觉智境界真实清晰。
Ayaṃ panettha adhippāyayojanā – sā ca kho yuttivaseneva, na anussavavasena. Yathā ayaṃ hatthī ariyakantesu sīlesu dantattā adantabhūmiṃ nāgacchatīti vā, sarīramahantatāya vā nāgo, evaṃ kudāssu nāmāhampi ariyakantesu sīlesu dantattā adantabhūmiṃ nāgamanena, āgumakaraṇena, puna itthattaṃ anāgamanena ca guṇasarīramahantatāya vā nāgo bhaveyyaṃ. Yathā cesa yūthāni vivajjayitvā ekacariyasukhena yathābhirantaṃ viharaṃ araññe eko care khaggavisāṇakappo, kudāssu nāmāhampi evaṃ gaṇaṃ vivajjetvā ekavihārasukhena yathābhirantaṃ viharaṃ araññe attano yathā yathā sukhaṃ, tathā tathā yattakaṃ vā icchāmi, tattakaṃ araññe nivāsaṃ eko care khaggavisāṇakappo eko careyyanti attho. Yathā cesa susaṇṭhitakkhandhamahantatāya sañjātakkhandho, kudāssu nāmāhampi evaṃ asekhasīlakkhandhamahantatāya sañjātakkhandho bhaveyyaṃ. Yathā cesa padumasadisagattatāya vā, padumakule uppannatāya vā padumī, kudāssu nāmāhampi evaṃ padumasadisaujukatāya vā, ariyajātipadume uppannatāya vā padumī bhaveyyaṃ. Yathā cesa thāmabalādīhi uḷāro, kudāssu nāmāhampi evaṃ parisuddhakāyasamācāratādīhi sīlasamādhinibbedhikapaññādīhi vā uḷāro bhaveyyanti. Evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti.
此处为本章节之要旨——其内容确实是关联现象，而非简单回忆例义。如象头目在圣者所护持的戒律中，显示未啜食果实的象中不善地境。同理，某头目若因躯体庞大为象族，亦可能因其德行如净身聚、戒律、定力、慧见而得尊称。正如某象族离群出行，独享森林生活，或如具足善行未染垢之集蕴，或似莲花族群所生，行持清净，遵循戒律与修行，皆为了证得内心清净法门。如此细致思惟，乃是独觉智者证果前观照法。
Nāgagāthāvaṇṇanā niṭṭhitā. · 《龙象偈》释义已毕。
§110
110.Aṭṭhānatanti kā uppatti? Bārāṇasirañño kira putto daharo eva samāno pabbajitukāmo mātāpitaro yāci. Mātāpitaro naṃ nivārenti. So nivāriyamānopi nibandhatiyeva ‘‘pabbajissāmī’’ti. Tato pubbe vuttaseṭṭhiputtaṃ viya sabbaṃ vatvā anujāniṃsu. ‘‘Pabbajitvā ca uyyāneyeva vasitabba’’nti paṭijānāpesuṃ, so tathā akāsi. Tassa mātā pātova vīsatisahassanāṭakitthiparivutā uyyānaṃ gantvā puttaṃ yāguṃ pāyetvā antarā khajjakādīni ca khādāpetvā yāva majjhanhikasamayā tena saddhiṃ samullapitvā nagaraṃ pavisati. Pitāpi majjhanhike āgantvā taṃ bhojetvā attanāpi bhuñjitvā divasaṃ tena saddhiṃ samullapitvā sāyanhasamayaṃ paṭijagganakapurise ṭhapetvā nagaraṃ pavisati. So evaṃ rattindivaṃ avivitto viharati.
何谓八年停留？王舍城城中有一儿，年幼时即欲出家，其父母阻止。男孩虽被阻，仍心志坚定称“我必出家”。父母遂向富商子恳谈，许诺如约让其在城中园林安住。孩童母亲规划园林，备置祭祀仪式及劳动者，一同耕作到夏至。父亲亦于夏至来访，给予饮食并与子同住劳作，白天晚上都陪伴。他如此日夜不停地生活。
Tena kho pana samayena ādiccabandhu nāma paccekabuddho nandamūlakapabbhāre viharati. So āvajjento taṃ addasa – ‘‘ayaṃ kumāro pabbajituṃ asakkhi, jaṭaṃ chindituṃ na sakkotī’’ti. Tato paraṃ āvajji – ‘‘attano dhammatāya nibbijjissati nu kho, no’’ti. Atha ‘‘dhammatāya nibbindanto aticiraṃ bhavissatī’’ti ñatvā ‘‘tassa ārammaṇaṃ dassessāmī’’ti purimanayeneva manosilātalato āgantvā uyyāne aṭṭhāsi. Rājaparisā disvā ‘‘paccekabuddho āgato, mahārājā’’ti ārocesi. Rājā ‘‘idāni me putto paccekabuddhena saddhiṃ anukkaṇṭhito vasissatī’’ti pamuditamano hutvā paccekabuddhaṃ sakkaccaṃ upaṭṭhahitvā tattheva vāsaṃ yācitvā paṇṇasālādivāvihāracaṅkamādisabbaṃ kāretvā vāsesi. So tattha vasanto ekadivasaṃ okāsaṃ labhitvā kumāraṃ pucchi – ‘‘kosi tva’’nti? ‘‘Ahaṃ pabbajito’’ti. ‘‘Pabbajitā nāma na īdisā hontī’’ti. Atha ‘‘bhante, kīdisā honti, kiṃ mayhaṃ ananucchavika’’nti vutte ‘‘tvaṃ attano ananucchavikaṃ na pekkhasi, nanu te mātā vīsatisahassitthīti saddhiṃ pubbaṇhasamaye āgacchantī uyyānaṃ avivittaṃ karoti, pitā cassa mahatā balakāyena sāyanhasamaye jagganakaparisā sakalaṃ rattiṃ, pabbajitā nāma tava sadisā na honti, īdisā pana hontī’’ti tattha ṭhitasseva iddhiyā himavante aññataraṃ vihāraṃ dassesi. So tattha paccekabuddhe ālambanaphalakaṃ nissāya ṭhite ca caṅkamante ca rajanakakammasūcikammādīni karonte ca disvā āha – ‘‘tumhe idha nāgacchatha, pabbajjā ca tumhehi anuññātā’’ti ? ‘‘Āma, pabbajjā anuññātā, pabbajitakālato paṭṭhāya samaṇā nāma attano nissaraṇaṃ kātuṃ, padesañca icchitaṃ patthitaṃ gantuṃ labhanti, ettakaṃva vaṭṭatī’’ti vatvā ākāse ṭhatvā aṭṭhāna taṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttinti imaṃ upaḍḍhugāthaṃ vatvā dissamānoyeva ākāsena nandamūlakapabbhāraṃ agamāsi. Evaṃ gate paccekabuddhe so attano paṇṇasālaṃ pavisitvā nipajji. Ārakkhapurisopi ‘‘sayito kumāro, idāni kuhiṃ gamissatī’’ti pamatto niddaṃ okkami. So tassa pamattabhāvaṃ ñatvā pattacīvaramādāya araññaṃ pāvisi. Tatra ca ṭhito vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā paccekabuddhaṭṭhānaṃ gato. Tatra ca ‘‘kathamadhigata’’nti pucchito ādiccabandhunā vuttaṃ upaḍḍhagāthaṃ paripuṇṇaṃ katvā abhāsi.
此期间，有一名梵行独觉者，名曰阿提查賓陀，居于南方山脉。他看见该男孩出家的愿望无力达成，且认为其难破迷惑，遂讥讽之。后又说「他依戒行必能觉悟，不久便可得果。」随后以慈悲之心现身园林与男孩相会。王宫众人见此，告知国王。国王喜悦称「我的儿子将与独觉者同住，无比欢喜。」遂亲自接待独觉者，供养其住所饮食。独觉者在其中得空问男孩何所求，男孩称已出家。独觉者为其详述出家之道与志趣，指出男孩尚不能恒久安住，然当有如此状态。随后，他指示男孩至喜马拉雅山一寺院修行。男孩应之而往，独觉者随后乘空而去。护卫之人对此询问，独觉者告知男孩得出家许可，并可随意修行与游化。独觉者随即入寺修坐修行，证得独觉果。邻人问其来由，他并以颂句说明缘由。
Tassattho – aṭṭhāna tanti aṭṭhānaṃ taṃ, akāraṇaṃ tanti vuttaṃ hoti. Anunāsikalopo kato ‘‘ariyasaccāna dassana’’ntiādīsu (khu. pā. 5.11; su. ni. 270) viya. Saṅgaṇikāratassāti gaṇābhiratassa. Yanti kāraṇavacanametaṃ ‘‘yaṃ hirīyati hirīyitabbenā’’tiādīsu (dha. sa. 30) viya. Phassayeti adhigacche. Sāmayikaṃ vimuttinti lokiyasamāpattiṃ. Sā hi appitappitasamaye eva paccatthikehi vimuccanato ‘‘sāmayikā vimuttī’’ti vuccati. Taṃ sāmayikaṃ vimuttiṃ. Aṭṭhānaṃ taṃ, na taṃ kāraṇaṃ vijjati saṅgaṇikāratassa, yena kāraṇena vimuttiṃ phassaye iti etaṃ ādiccabandhussa paccekabuddhassa vaco nisamma saṅgaṇikāratiṃ pahāya yoniso paṭipajjanto adhigatomhīti āha. Sesaṃ vuttanayamevāti.
此处说明——“八年停留”之意为“停留”或“不为原因”。一智者称“为显示圣谛”，等语文言均含此义。此“停留”并非指因缘成就，而是由计数者以其为称谓。所谓“入触”即所谓的“当下解脱”，即于烦恼消除时当下即得解脱之义。该当下解脱为现世境界。梵行独觉者辞别计数称号，执理修学，获得解脱，即为八年停留之意。此为结论之说，乃以言语完成。
Aṭṭhānagāthāvaṇṇanā niṭṭhitā. · 《非处偈》释义已毕。
Dutiyavaggo niṭṭhito. · 第二品已毕。
§111
111.Diṭṭhīvisūkānīti kā uppatti? Aññataro kira bārāṇasirājā rahogato cintesi – ‘‘yathā sītādīnaṃ paṭighātakāni uṇhādīni atthi, atthi nu kho evaṃ vaṭṭapaṭighātakaṃ vivaṭṭaṃ, no’’ti? So amacce pucchi – ‘‘vivaṭṭaṃ jānāthā’’ti? Te ‘‘jānāma, mahārājā’’ti āhaṃsu. Rājā ‘‘kiṃ ta’’nti? Tato ‘‘antavā loko’’tiādinā nayena sassatucchedaṃ kathesuṃ. Rājā ‘‘ime na jānanti, sabbepime diṭṭhigatikā’’ti sayameva tesaṃ vilomatañca ayuttatañca disvā ‘‘vaṭṭapaṭighātakaṃ vivaṭṭaṃ atthi, taṃ gavesitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Imañca udānagāthaṃ abhāsi paccekabuddhānaṃ majjhe byākaraṇagāthañca.
111. 什么是见苦的生起？据说巴拉那西王某次在幽室沉思，若如寒冷等引起的反感在炎热等时亦存在吗？他曾询问侍者：“你们知道反感存在吗？”他们回答：“知道，大王。”王问：“什么是它？”于是侍者以“世界终结”等为例，谈论世界的毁灭。王认为他们无知，且见解堕落，说：“他们不知反感存在，这些全是见苦。”王见他们自相矛盾，遂认为必须探求“环状反感”的真理，便舍国出家，修行观照，显现出辟支佛果。并吟诵此偈，解说辟支佛与语法偈。
Tassattho – diṭṭhīvisūkānīti dvāsaṭṭhidiṭṭhigatāni. Tāni hi maggasammādiṭṭhiyā visūkaṭṭhena vijjhanaṭṭhena vilomaṭṭhena ca visūkāni, evaṃ diṭṭhiyā visūkāni, diṭṭhi eva vā visūkāni diṭṭhivisūkāni. Upātivattoti dassanamaggena atikkanto. Patto niyāmanti avinipātadhammatāya sambodhiparāyaṇatāya ca niyatabhāvaṃ adhigato, sammattaniyāmasaṅkhātaṃ vā paṭhamamagganti. Ettāvatā paṭhamamaggakiccanipphatti ca tassa paṭilābho ca vutto. Idāni paṭiladdhamaggoti iminā sesamaggapaṭilābhaṃ dasseti. Uppannañāṇomhīti uppannapaccekabodhiñāṇo amhi. Etena phalaṃ dasseti. Anaññaneyyoti aññehi idaṃ saccanti na netabbo. Etena sayambhutaṃ dasseti, patte vā paccekabodhiñāṇe aññaneyyatāya abhāvā sayaṃvasitaṃ. Samathavipassanāya vā diṭṭhivisūkāni upātivatto, ādimaggena niyāmaṃ patto, sesehi paṭiladdhamaggo, phalañāṇena uppannañāṇo, taṃ sabbaṃ attanāva adhigatoti anaññaneyyoti. Sesaṃ vuttanayeneva veditabbanti.
就此，所谓见苦者有六十二种见苦。是以正见道及浓苦等净苦、逆苦为见苦；见即是苦，或苦即是见，故称见苦。观越境谓超越见之路。已成之谓依不坏法则、成就觉悟及不可毁灭状态，已得必然之法及主要道理等。至此说已成之道及其果报。所谓已得之道是指此余余道果之得现。所谓生起知识即辟支佛觉知。以此显示果报。不合他人者，谓他人不应认为此理为真。以此显示自悟自觉，辟支佛觉知不染他法。止观所得见苦，超越初道法，得必然法，得余余之果道，生起果知，皆自获知，称为不合他。余者须依此义理了知。
Diṭṭhīvisūkagāthāvaṇṇanā niṭṭhitā. · 《邪见歪曲偈》释义已毕。
§112
112.Nillolupoti kā uppatti? Bārāṇasirañño kira sūdo antarabhattaṃ pacitvā upanāmesi manuññadassanaṃ sādurasaṃ ‘‘appeva nāma me rājā dhanamanuppādeyyā’’ti. Taṃ rañño gandheneva bhottukamyataṃ janesi, mukhe kheḷaṃ uppādeti. Paṭhamakabaḷe pana mukhe pakkhittamatte sattarasaharaṇisahassāni amateneva phusitāni ahesuṃ. Sūdo ‘‘idāni me dassati, idāni me dassatī’’ti cintesi. Rājāpi ‘‘sakkārāraho sūdo’’ti cintesi, ‘‘rasaṃ sāyitvā pana sakkarontaṃ maṃ pāpako kittisaddo abbhuggaccheyya ‘lolo ayaṃ rājā rasagaruko’’’ti na kiñci abhaṇi. Evaṃ yāva bhojanapariyosānaṃ, tāva sūdo ‘‘idāni dassati, idāni dassatī’’ti cintesi. Rājāpi avaṇṇabhayena na kiñci abhaṇi. Tato sūdo ‘‘natthi maññe imassa rañño jivhāviññāṇa’’nti. Dutiyadivase asādurasaṃ upanāmesi. Rājā bhuñjanto ‘‘niggahāraho vata, bho, ajja sūdo’’ti jānantopi pubbe viya paccavekkhitvā avaṇṇabhayena na kiñci abhaṇi. Tato sūdo ‘‘rājā neva sundaraṃ nāsundaraṃ jānātī’’ti cintetvā sabbaṃ paribbayaṃ attanāva gahetvā kiñcideva pacitvā rañño deti. Rājā ‘‘aho vata lobho, ahaṃ nāma vīsati nagarasahassāni bhuñjanto imassa lobhena bhattamattampi na labhāmī’’ti nibbijjitvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva imaṃ gāthaṃ abhāsi.
112. 什么是不贪瞋者？据说巴拉那西王某一日饮食后，不久感到食物甘美，心生欲望：“愿王财富常生不息。”王闻其香气，食欲激起，他口中生津，犹如七万七千小水珠液现。欲者思：“现在它显现了，现在它持续着。”王也想：“不贪瞋，确实如此。”吃食时心中藏恶名声，怀疑谣言：“这个王是美食贪爱者。”但王对此不言不语。直至饭食结束，欲者仍思：“现在它显现了，现在它持续。”王因恐惧不语。欲者说：“我想此王无味觉。”次日给王不美好食物。王食时心生疑虑：“欲者品质不明。”但仍不语。欲者思：“王既不喜不恶，我自思量，自作成见，服食后献与王。”王念：“贪欲真大，我虽食二十城之产，因贪而无所得。”遂厌弃王位出家，修行观照，显现辟支佛证。此偈承前说。
Tattha nillolupoti alolupo. Yo hi rasataṇhābhibhūto hoti, so bhusaṃ luppati punappunaṃ luppati, tena ‘‘lolupo’’ti vuccati. Tasmā esa taṃ paṭikkhipanto ‘‘nillolupo’’ti āha. Nikkuhoti ettha kiñcāpi yassa tividhaṃ kuhanavatthu natthi, so ‘‘nikkuho’’ti vuccati. Imissā pana gāthāya manuññabhojanādīsu vimhayamanāpajjanato nikkuhoti ayamadhippāyo. Nippipāsoti ettha pātumicchā pipāsā, tassā abhāvena nippipāso, sādurasalobhena bhottukamyatāvirahitoti attho. Nimmakkhoti ettha paraguṇavināsanalakkhaṇo makkho, tassa abhāvena nimmakkho. Attano gihikāle sūdassa guṇamakkhanābhāvaṃ sandhāyāha. Niddhantakasāvamohoti ettha rāgādayo tayo kāyaduccaritādīni ca tīṇīti cha dhammā yathāsambhavaṃ appasannaṭṭhena sakabhāvaṃ vijahāpetvā parabhāvaṃ gaṇhāpanaṭṭhena kasaṭaṭṭhena ca ‘‘kasāvā’’ti veditabbā. Yathāha –
此中“不贪瞋”即无贪者。若因味欲所迷，反复失去布施者，故称贪者。不贪者即抛弃此欲。至于“断绝”者，谓无此三种窟藏，故称断绝者。此偈说人对食等懊悔贪欲而断绝，此为究竟法。饿渴者指渴望饮食不足，反映贪欲之无施舍。毁坏者指破坏善业之相。自身家中食者，王对贪无影无形。灭尽三毒，即贪、瞋、痴三恶之灭，称为烦恼断除。谓三种身口意恶业渐起消除，善恶失衡等相应减少恶法，称为断尽烦恼。如经中言：
‘‘Tattha katame tayo kasāvā? Rāgakasāvo, dosakasāvo, mohakasāvo. Ime tayo kasāvā. Tattha katame aparepi tayo kasāvā? Kāyakasāvo, vacīkasāvo, manokasāvo’’ti (vibha. 924).
“三毒是什么？贪瞋痴。除此之外，三种恶业分别是身业、语业、意业。”这是解说。
Tesu mohaṃ ṭhapetvā pañcannaṃ kasāvānaṃ tesañca sabbesaṃ mūlabhūtassa mohassa niddhantattā niddhantakasāvamoho. Tiṇṇaṃ eva vā kāyavacīmanokasāvānaṃ mohassa ca niddhantattā niddhantakasāvamoho. Itaresu nillolupatādīhi rāgakasāvassa, nimmakkhatāya dosakasāvassa niddhantabhāvo siddho eva. Nirāsayoti nittaṇho. Sabbaloke bhavitvāti sakalaloke, tīsu bhavesu dvādasasu vā āyatanesu bhavavibhavataṇhāvirahito hutvāti attho. Sesaṃ vuttanayeneva veditabbaṃ. Atha vā tayopi pāde vatvā eko careti eko carituṃ sakkuṇeyyāti evampettha sambandho kātabbo.
放下痴迷，断除五毒，即贪瞋痴等诸毒根；三种身口意毒与痴性息灭，谓断尽烦恼毒。如不贪瞋、断恶念为真理。断尽恶根无余，称为烦恼灭。谓三界诸处之生灭欲望已除。此余义皆当如是了知。或者再深入探究其根本，一切清晰及判断能力皆属个人所获，应无他悟。
Nillolupagāthāvaṇṇanā niṭṭhitā. · 无贪偈释毕。
§113
113.Pāpaṃ sahāyanti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karonto manusse koṭṭhāgārato purāṇadhaññādīni bahiddhā nīharante disvā ‘‘kiṃ, bhaṇe, ida’’nti amacce pucchi. Amaccā ‘‘idāni, mahārāja, navadhaññādīni uppajjissanti, tesaṃ okāsaṃ kātuṃ ime manussā purāṇadhaññādīni chaḍḍentī’’ti āhaṃsu. Rājā ‘‘kiṃ, bhaṇe, itthāgārabalakāyādīnaṃ vattaṃ paripuṇṇa’’nti āha. ‘‘Āma, mahārāja, paripuṇṇa’’nti. ‘‘Tena hi, bhaṇe, dānasālaṃ kāretha, dānaṃ dassāmi, mā imāni dhaññāni anupakārāni vinassantū’’ti. Tato naṃ aññataro diṭṭhigatiko amacco ‘‘mahārāja, natthi dinna’’nti ārabbha yāva ‘‘bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti vatvā nivāresi. Rājā dutiyampi tatiyampi koṭṭhāgāre vilumpante disvā tatheva āṇāpesi. Sopi tatiyampi naṃ ‘‘mahārāja, dattupaññattaṃ yadidaṃ dāna’’ntiādīni vatvā nivāresi. So ‘‘are, ahaṃ attano santakampi na labhāmi dātuṃ, kiṃ me imehi pāpasahāyehī’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Tañca pāpasahāyaṃ garahanto imaṃ udānagāthamāha.
113. 何者乃不善之友之起？传说在巴拉纳西，有一王者曾以大王之身份绕行于城内，当人们从仓库中运出旧粮食等物时，童子们见之便问：“这为何事？”童子答言：“大王啊，现时将有新的粮食产出，这些人为了空出处所，故而丢弃旧粮食。”王问：“这仓库及其守护者是否完备？”童子答言：“是的，大王，完全无缺。”王于是命令修建布施堂，并承诺布施粮食，务使这些粮食不被浪费。此后，有一见解不同的童子起而说：“大王，未曾得到施舍。”言辞中又言：“愚人和智者互相辩论游说，终使烦恼结束。”王三次见仓库中粮食被偷盗，皆如前亲自警告。最后，童子言：“大王，施舍已足够。”王意欲说：“哎，我自己都无力施舍，更何况这些恶友呢？”于是弃国出家，精进观修，证得辟支佛果。却以恶友为贬斥，作此偈言。
Tassāyaṃ saṅkhepattho – yvāyaṃ dasavatthukāya pāpadiṭṭhiyā samannāgatattā pāpo, paresampi anatthaṃ passatīti anatthadassī, kāyaduccaritādimhi ca visame niviṭṭho, taṃ atthakāmo kulaputto pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ. Sayaṃ na seveti attano vasena taṃ na seveyya. Yadi pana parassa vaso hoti, kiṃ sakkā kātunti vuttaṃ hoti. Pasutanti pasaṭaṃ, diṭṭhivasena tattha tattha lagganti attho. Pamattanti kāmaguṇesu vossaṭṭhacittaṃ, kusalabhāvanārahitaṃ vā. Taṃ evarūpaṃ sahāyaṃ na seve na bhaje na payirupāse, aññadatthu eko care khaggavisāṇakappoti.
这里简要说明：何谓恶友？谓其具十种恶见，善见不具，对他亦无益，行为恶劣，心态不正。身心沉溺于不善，少年子孙当避恶友，勿亲近不利导者。自己虽不亲近邪恶，然若居于人家，岂能无染？不善者言语清楚，见解立足于此，然心沉溺诸欲，不修慧业。如是恶友不可亲近，亦不可友誼，更无须依止，倒不如唯行独处之猛利毒刃。
Pāpasahāyagāthāvaṇṇanā niṭṭhitā. · 恶友偈释毕。
§114
114.Bahussutanti kā uppatti? Pubbe kira kassapassa bhagavato sāsane aṭṭha paccekabodhisattā pabbajitvā gatapaccāgatavattaṃ pūretvā devaloke uppannātiādi sabbaṃ anavajjabhojīgāthāya vuttasadisameva. Ayaṃ pana viseso – paccekabuddhe nisīdāpetvā rājā āha – ‘‘ke tumhe’’ti? Te āhaṃsu – ‘‘mayaṃ, mahārāja, bahussutā nāmā’’ti. Rājā ‘‘ahaṃ sutabrahmadatto nāma, sutena tittiṃ na gacchāmi, handa, nesaṃ santike vicitranayadhammadesanaṃ sossāmī’’ti attamano dakkhiṇodakaṃ datvā parivisitvā bhattakiccapariyosāne saṅghattherassa santike nisīditvā ‘‘dhammakathaṃ, bhante, kathethā’’ti āha. So ‘‘sukhito hotu, mahārāja, rāgakkhayo hotū’’ti vatvā uṭṭhito. Rājā ‘‘ayaṃ na bahussuto, dutiyo bahussuto bhavissati, sve tassa vicitradhammadesanaṃ sossāmī’’ti svātanāya nimantesi. Evaṃ yāva sabbesaṃ paṭipāṭi gacchati, tāva nimantesi, te sabbepi ‘‘dosakkhayo hotu, mohakkhayo, gatikkhayo, bhavakkhayo, vaṭṭakkhayo, upadhikkhayo, taṇhakkhayo hotū’’ti evaṃ ekekapadaṃ visesetvā sesaṃ paṭhamasadisameva vatvā uṭṭhahiṃsu.
114.何谓多闻者之起？昔日佛陀迦叶时代，有八位辟支佛出家，满八十岁后皆升天。此一特异事迹称之皆为多闻者。辟支佛令诸王问其名号，辟支佛答曰：“我等名为多闻者。”王自称名为苏塔婆罗，未曾得闻多闻，愿近彼聆听其奇妙法义。多闻者祝愿王无贪欲灭尽。王曰：“此非多闻者，必有次多闻者，我欲聆听奇妙之法。”如此反复至尽，彼等悉祝众生众苦悉灭，逐一分别列举。末了，起身言：“愿无瞋恨，无愚痴，得离障碍。”王既于三藏法义洞达，遂弃国出家，精进观照，证辟支佛果，作此偈言。
Tato rājā – ‘‘ime ‘bahussutā maya’nti bhaṇanti, na ca tesaṃ vicitrakathā, kimetehi vutta’’nti tesaṃ vacanatthaṃ upaparikkhitumāraddho. Atha ‘‘rāgakkhayo hotū’’ti upaparikkhanto ‘‘rāge khīṇe dosopi mohopi aññataraññatarepi kilesā khīṇā hontī’’ti ñatvā attamano ahosi ‘‘nippariyāyabahussutā ime samaṇā. Yathāpi hi purisena mahāpathaviṃ vā ākāsaṃ vā aṅguliyā niddisantena na aṅgulimattova padeso niddiṭṭho hoti. Api ca kho pana sakalapathavī ākāsā eva niddiṭṭhā honti. Evaṃ imehi ekekaṃ atthaṃ niddisantehi aparimāṇā atthā niddiṭṭhā hontī’’ti. Tato so ‘‘kudāssu nāmāhampi evaṃ bahussuto bhavissāmī’’ti tathārūpaṃ bahussutabhāvaṃ patthento rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthamabhāsi.
此处略述：多闻者有二种，一者广泛诵习诸经（所谓通达，如理事理），二者具足正见慧解，能证大乘果位。往来论典，持守经典，能随缘诠释，传授深义，称为三种诠释者。于经典言意兼省，谜疑兼破，分别精通，能辨义理，见行果证。此类多闻者称为法持者，能摄持法义。凭今古义理，细致不同视角辨识，破其疑惑，消释怀疑，克服障滞，实践无上道果。若喜此类多闻者，如利刃利剑利毒，放下王位而出家，修学辟支佛道，证果而行。
Tatthāyaṃ saṅkhepattho – bahussutanti duvidho bahussuto tīsu piṭakesu atthato nikhilo pariyattibahussuto ca, maggaphalavijjābhiññāpaṭivedhako paṭivedhabahussuto ca. Āgatāgamo dhammadharo. Uḷārehi pana kāyavacīmanokammehi samannāgato uḷāro. Yuttapaṭibhāno ca muttapaṭibhāno ca yuttamuttapaṭibhāno ca paṭibhānavā. Pariyattiparipucchādhigamavasena vā tividho paṭibhānavā veditabbo. Yassa hi pariyatti paṭibhāti, so pariyattipaṭibhānavā. Yassa atthañca ñāṇañca lakkhaṇañca ṭhānāṭṭhānañca paripucchantassa paripucchā paṭibhāti, so paripucchāpaṭibhānavā. Yassa maggādayo paṭividdhā honti, so adhigamapaṭibhānavā. Taṃ evarūpaṃ bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ. Tato tassānubhāvena attatthaparatthaubhayatthabhedato vā diṭṭhadhammikasamparāyikaparamatthabhedato vā anekappakārāni aññāya atthāni, tato ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādīsu (ma. ni. 1.18; saṃ. ni. 2.20) kaṅkhāṭṭhāniyesu vineyya kaṅkhaṃ vicikicchaṃ vinetvā vināsetvā evaṃ katasabbakicco eko care khaggavisāṇakappoti.
此处略义如下：『博学』有两种：一是于三藏中义理完整无缺之教理博学，二是通达道、果、明、神通之证悟博学。『持法者』即已习得阿含圣典者。『高尚』者，谓以殊胜之身、语、意业而成就者。『具辩才』者，有三：应时辩才、自在辩才，以及应时自在辩才。或依教理、请益、证悟三门而知为具辩才者。凡于教理能自然流露者，是为教理辩才者；凡被询及义理、智识、特相、正处非正处，而问答自如者，是为请益辩才者；凡已通达道等者，是为证悟辩才者。应当亲近此等博学、持法、高尚、具辩才之友。由此得其威德之力，了知种种义利——或分为自义、他义、两义之别，或分为现法、来世、究竟义之别——由此调伏、断除『我于过去世曾经如何……』等疑惑之处所生的疑虑，如此完成一切所应为之事，当独行如犀牛之角。
Bahussutagāthāvaṇṇanā niṭṭhitā. · 多闻偈释毕。
§115
115.Khiḍḍaṃ ratinti kā uppatti? Bārāṇasiyaṃ kira vibhūsakabrahmadatto nāma rājā pātova yāguṃ vā bhattaṃ vā bhuñjitvā nānāvidhavibhūsanehi attānaṃ vibhūsāpetvā mahāādāse sakalaṃ sarīraṃ disvā yaṃ na icchati, taṃ apanetvā aññena vibhūsanena vibhūsāpeti. Tassa ekadivasaṃ evaṃ karontassa bhattavelā majjhanhikā sampattā. Vippakatavibhūsitova dussapaṭṭena sīsaṃ veṭhetvā bhuñjitvā divāseyyaṃ upagañchi. Punapi uṭṭhahitvā tatheva karoto sūriyo oggato. Evaṃ dutiyadivasepi tatiyadivasepi. Athassa evaṃ maṇḍanappasutassa piṭṭhirogo udapādi. Tassa etadahosi – ‘‘aho re, ahaṃ sabbathāmena vibhūsantopi imasmiṃ kappake vibhūsane asantuṭṭho lobhaṃ uppādesiṃ, lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthamabhāsi.
115.何谓顽固放逸之起？传说在巴拉纳西，有称为饰王的苏塔婆罗，如常享用盛饭，沐浴以种种华美装饰自己，大肆张扬其体躯所不愿见之境。其行为如是三日。次日头痛，似有疮病生出，遂生觉悟：“啊，我虽常以珠宝装饰，然此世我对饰物不满贪婪生起。贪欲实乃往生恶道之原因，吾必当断除贪欲。”遂舍王位出家，精进观修，证辟支佛果，作此赞偈言。
Tattha khiḍḍā ca rati ca pubbe vuttāva. Kāmasukhanti vatthukāmasukhaṃ. Vatthukāmāpi hi sukhassa visayādibhāvena ‘‘sukha’’nti vuccanti. Yathāha – ‘‘atthi rūpaṃ sukhaṃ sukhānupatita’’nti (saṃ. ni. 3.60). Evametaṃ khiḍḍaṃ ratiṃ kāmasukhañca imasmiṃ okāsaloke analaṅkaritvā alanti akatvā, etaṃ tappakanti vā sārabhūtanti vā evaṃ aggahetvā. Anapekkhamānoti tena analaṅkaraṇena anapekkhaṇasīlo apihāluko nittaṇho. Vibhūsaṭṭhānā virato saccavādīti tattha vibhūtā duvidhā – agārikavibhūsā ca anagārikavibhūsā ca. Sāṭakaveṭhanamālāgandhādivibhūsā agārikavibhūsā nāma. Pattamaṇḍanādivibhūsā anagārikavibhūsā. Vibhūsā eva vibhūsaṭṭhānaṃ, tasmā vibhūsaṭṭhānā tividhāya viratiyā virato. Avitathavacanato saccavādīti evamattho daṭṭhabbo.
此处“游戏”和“喜好”前面已说过。所谓欲乐者，为对象之乐。欲之对象者，因其为乐之境界等而被称为“乐”。正如所说：“有色为乐，非乐者亦受其乐。”（相应部3.60）如此，这游乐喜好与欲乐，在此世间若不加装饰而放任，不加挽制，便是错误或是害羞的重罪，正是如此被称说。不偏不倚者，因其无装饰乃至无偏见的性质，故名为无偏无见之品。斥恶饰善者，真语者，则此处所说的装饰，有两种，即有为装饰与无为装饰。有为装饰者，是如披绸缎、佩戴花环、涂抹香料等世俗装饰；无为装饰者，是如披叶茎等非世俗装饰。装饰即装饰处，故以三种斥恶饰善的约束而为斥恶装饰。真语不虚，其义当如此理解。
Vibhūsaṭṭhānagāthāvaṇṇanā niṭṭhitā. · 庄严处偈释毕。
§116
116.Puttañcadāranti kā uppatti? Bārāṇasiyaṃ kira rañño putto daharakāleyeva abhisitto rajjaṃ kāresi. So paṭhamagāthāya vuttapaccekabodhisatto viya rajjasiriṃ anubhavanto ekadivasaṃ cintesi – ‘‘ahaṃ rajjaṃ kārento bahūnaṃ dukkhaṃ karomi, kiṃ me ekabhattatthāya iminā pāpena, handa, sukhamuppādemī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.
116.“子王”者，何以为生？传说巴拉那西有国王，其子幼时即承继王位。如独觉者所言，初学时观得国号光辉，一日思惟说：“我为国王，导致众生诸多苦，何以我因一饭之缘而得此罪？但愿脱离苦！”遂放弃王位出家，修习内观，成就独觉，因而说出此出家偈。
Tattha dhanānīti muttāmaṇiveḷuriyasaṅkhasilāpavāḷarajatajātarūpādīni ratanāni. Dhaññānīti sālivīhiyavagodhumakaṅguvarakakudrūsakappabhedāni satta sesāparaṇṇāni ca. Bandhavānīti ñātibandhugottabandhumittabandhusippabandhuvasena catubbidhabandhave. Yathodhikānīti sakasakaodhivasena ṭhitāniyeva. Sesaṃ vuttanayamevāti.
此中“财富”者，指珍珠、玛瑙、绿松石、苏打石、珊瑚、竹节石等宝物。“谷物”者，指稻谷、麦子、小米、糙米等七种粮食及其余谷。“亲属”者，指亲族、宗族、本族、朋友、亲族工匠等共分四种，如同各类亲属聚集。“诸多”者，谓皆有家室和亲族依附。其余内容此处略述完毕。
Puttadāragāthāvaṇṇanā niṭṭhitā. · 子妻偈释毕。
§117
117.Saṅgo esoti kā uppatti? Bārāṇasiyaṃ kira pādalolabrahmadatto nāma rājā ahosi. So pātova yāguṃ vā bhattaṃ vā bhuñjitvā tīsu pāsādesu tividhāni nāṭakāni passati. Tividhā nāma nāṭakā pubbarājato āgataṃ, anantararājato āgataṃ, attano kāle uṭṭhitanti. So ekadivasaṃ pātova daharanāṭakapāsādaṃ gato. Tā nāṭakitthiyo ‘‘rājānaṃ ramāpessāmā’’ti sakkassa devānamindassa accharāyo viya atimanoharaṃ naccagītavāditaṃ payojesuṃ. Rājā ‘‘anacchariyametaṃ daharāna’’nti asantuṭṭho hutvā majjhimanāṭakapāsādaṃ gato, tāpi nāṭakitthiyo tatheva akaṃsu. So tatthapi tatheva asantuṭṭho hutvā mahallakanāṭakapāsādaṃ gato , tāpi tatheva akaṃsu. Rājā dve tayo rājaparivaṭṭe atītānaṃ tāsaṃ mahallakabhāvena aṭṭhikīḷanasadisaṃ naccaṃ disvā gītañca amadhuraṃ sutvā punadeva daharanāṭakapāsādaṃ, puna majjhimanāṭakapāsādanti evampi vicaritvā katthaci asantuṭṭho cintesi – ‘‘imā nāṭakitthiyo sakkaṃ devānamindaṃ accharāyo viya maṃ ramāpetukāmā sabbathāmena naccagītavāditaṃ payojesuṃ. Svāhaṃ katthaci asantuṭṭho lobhaṃ vaḍḍhemi. Lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.
117.“聚会”者，何以起？传说巴拉那西有名为波多罗罗婆诃多的国王。彼王宴饮后，观看三处宫殿中的三种戏剧。所谓三戏，先王来时的戏、中王继位时的戏、王者当朝的戏。一天入童戏宫，童戏女演员如萨咖天帝使者般演唱舞蹈之美。王不悦，往中戏宫，女演员亦同；复往大戏宫，女演员亦同。王见彼三宫女舞歌凑巧异曲同工，心中生疑，认为女演员如天帝使者，常欲取悦自己，处处行舞歌演奏。心中不悦，复增贪念。因贪为恶法，心知贪嗔之害，乃弃王出家，修内观，成独觉，说出此出家偈。
Tassattho – saṅgo esoti attano upabhogaṃ niddisati. So hi sajjanti tattha pāṇino kaddame paviṭṭho hatthī viyāti saṅgo. Parittamettha sokhyanti ettha pañcakāmaguṇūpabhogakāle viparītasaññāya uppādetabbato kāmāvacaradhammapariyāpannato vā lāmakaṭṭhena sokhyaṃ parittaṃ, vijjuppabhāya obhāsitanaccadassanasukhaṃ iva ittaraṃ, tāvakālikanti vuttaṃ hoti. Appassādo dukkhamevettha bhiyyoti ettha ca yvāyaṃ ‘‘yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) vutto, so yamidaṃ ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo, idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya yadi gaṇanāyā’’ti evamādinā (ma. ni. 1.167) nayenettha dukkhaṃ vuttaṃ, taṃ upanidhāya appo udakabindumatto hoti, atha kho dukkhameva bhiyyo bahu, catūsu samuddesu udakasadisaṃ hoti. Tena vuttaṃ ‘‘appassādo dukkhamevettha bhiyyo’’ti. Gaḷo esoti assādaṃ dassetvā ākaḍḍhanavasena baḷiso viya eso, yadidaṃ pañcakāmaguṇā. Iti ñatvā matimāti evaṃ jānitvā buddhimā paṇḍito puriso sabbametaṃ pahāya eko care khaggavisāṇakappoti.
“聚会”即自我享用之义。因人群集，手足充满而狭窄如大象鼻，故名“聚会”。由此相反的心是悲哀之由，五欲的享乐因世俗欲望与戒律缺失而生，是因世俗贪著生起之愁苦。由振达的舞蹈之乐如其他恒时光景，称为“暂时之乐”。忧愁苦痛，于此处尤甚。即如说：“比库，五欲之所生为乐，是此欲之烦恼”“又如：‘何谓欲恶？此欲恶者乃由庄严生活起，若以傲慢与迷惑为业……’”依此理，苦被称为烦恼，在四种原理中与水比喻。由此得出“忧愁甚于苦”。“筋”为烦恼之力，以激烈挣扎之力比喻五欲，也由此理解。明了此理，明智之人应舍此，独自修行如剑如矢。
Saṅgagāthāvaṇṇanā niṭṭhitā. · 执著偈释毕。
§118
118.Sandālayitvānāti kā uppatti? Bārāṇasiyaṃ kira anivattabrahmadatto nāma rājā ahosi. So saṅgāmaṃ otiṇṇo ajinitvā aññaṃ vā kiccaṃ āraddho aniṭṭhapetvā na nivattati, tasmā naṃ evaṃ sañjāniṃsu. So ekadivasaṃ uyyānaṃ gacchati. Tena ca samayena davaḍāho uṭṭhāsi. So aggi sukkhāni ceva haritāni ca tiṇādīni dahanto anivattamāno eva gacchati. Rājā taṃ disvā tappaṭibhāganimittaṃ uppādesi. ‘‘Yathāyaṃ davaḍāho, evameva ekādasavidho aggi sabbe satte dahanto anivattamāno gacchati mahādukkhaṃ uppādento, kudāssu nāmāhampi imassa dukkhassa nivattanatthaṃ ayaṃ aggi viya ariyamaggañāṇagginā kilese dahanto anivattamāno gaccheyya’’nti? Tato muhuttaṃ gantvā kevaṭṭe addasa nadiyaṃ macche gaṇhante. Tesaṃ jālantare paviṭṭho eko mahāmaccho jālaṃ bhetvā palāyi. Te ‘‘maccho jālaṃ bhetvā gato’’ti saddamakaṃsu. Rājā tampi vacanaṃ sutvā tappaṭibhāganimittaṃ uppādesi – ‘‘kudāssu nāmāhampi ariyamaggañāṇena taṇhādiṭṭhijālaṃ bhetvā asajjamāno gaccheyya’’nti? So rajjaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi, imañca udānagāthamabhāsi.
118.“放弃”者，何以起？传说巴拉那西有名为不转王者。此王经历战役，不立他事，留连忘返，故被如此知晓。某日游园，见五火焚烧青草禾秆，怒火旺盛。王见此乃警示曰：“如同此火一般，世间所有十一种火焰，烧毁众生，生起极大苦难，焉知借此智慧之火，断除渴望之网？”稍后至河边，见渔夫用网捕捉鱼儿。一鱼冲破渔网逃走。众谓“鱼破网而去了”。王闻语后，警示曰：“何处有智慧之火，断除渴爱之网，身能无害而行？”遂舍王位出家，修内观，成独觉，说出此出家偈。
Tassā dutiyapāde jālanti suttamayaṃ vuccati. Ambūti udakaṃ, tattha caratīti ambucārī, macchassetaṃ adhivacanaṃ. Salile ambucārī salilambucārī. Tasmiṃ nadīsalile jālaṃ bhetvā gataambucārīvāti vuttaṃ hoti. Tatiyapāde daḍḍhanti daḍḍhaṭṭhānaṃ vuccati. Yathā aggi daḍḍhaṭṭhānaṃ puna na nivattati, na tattha bhiyyo āgacchati, evaṃ maggañāṇagginā daḍḍhakāmaguṇaṭṭhānaṃ anivattamāno tattha bhiyyo anāgacchantoti vuttaṃ hoti. Sesaṃ vuttanayamevāti.
其第二句谓之“网状”，意指由经文组成。以水为例，流动之水称为“水行者”，鱼亦以此称。水中之水行者，谓其在河水之间破网而自在游行。其第三句谓之“坚固”，称为坚固之处。如火所燃之处，不再回返，亦无更多燃料，其义如是。正如道知之火，因强烈燃烧坚固基地，不再回转，且不断有燃料进入，故称之。余句亦复如是讲明。
Sandālagāthāvaṇṇanā niṭṭhitā. · 《散达拉偈》的注释已毕。
§119
119.Okkhittacakkhūti kā uppatti? Bārāṇasiyaṃ kira cakkhulolabrahmadatto nāma rājā pādalolabrahmadatto viya nāṭakadassanaṃ anuyutto hoti. Ayaṃ pana viseso – so asantuṭṭho tattha tattha gacchati. Ayaṃ taṃ taṃ nāṭakaṃ disvā atīva abhinanditvā nāṭakadassanaparivattanena taṇhaṃ vaḍḍhento vicarati. So kira nāṭakadassanatthaṃ āgataṃ aññataraṃ kuṭumbiyabhariyaṃ disvā rāgaṃ uppādesi. Tato saṃvegaṃ āpajjitvā puna ‘‘are, ahaṃ imaṃ taṇhaṃ vaḍḍhento apāyaparipūrako bhavissāmi, handa, naṃ niggaṇhāmī’’ti pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi.
第119偈“分裂之眼”者，从何而起？据说，巴拉那西有一名为眼珠婆罗门达陀之王，习于足珠婆罗门达陀，常观戏剧表演。其特点是：心不满足，故处处游走。每见不同戏剧，极为欢喜，因不断重复观戏而欲望增长。此王乃为观戏而来，一日又见一妻妾家庭，引发内心欲望。由此生起忧惧感，忆念将因欲望增长而堕落，遂出家修行，精进内观，证得辟支佛果，回非昔日之行，发誓火炬般照明此偈。
Tattha okkhittacakkhūti heṭṭhākhittacakkhu, sattagīvaṭṭhikāni paṭipāṭiyā ṭhapetvā parivajjanagahetabbadassanatthaṃ yugamattaṃ pekkhamānoti vuttaṃ hoti. Na tu hanukaṭṭhinā hadayaṭṭhiṃ saṅghaṭṭento. Evañhi okkhittacakkhutā na samaṇasāruppā hoti. Na ca pādaloloti ekassa dutiyo, dvinnaṃ tatiyoti evaṃ gaṇamajjhaṃ pavisitukāmatāya kaṇḍūyamānapādo viya abhavanto, dīghacārikaanivattacārikavirato. Guttindriyoti chasu indriyesu idha manindriyassa visuṃ vuttattā vuttāvasesavasena ca gopitindriyo. Rakkhitamānasānoti mānasaṃ eva mānasānaṃ, taṃ rakkhitamassāti rakkhitamānasāno. Yathā kilesehi na viluppati, evaṃ rakkhitacittoti vuttaṃ hoti. Anavassutoti imāya paṭipattiyā tesu tesu ārammaṇesu kilesaanvassavavirahito. Apariḍayhamānoti kilesaggīhi apariḍayhamāno. Bahiddhā vā anavassuto, ajjhattaṃ apariḍayhamāno. Sesaṃ vuttanayamevāti.
此“分裂之眼”者，意指下方分裂之眼，如七旬树枝排列，按次序观看，目的是使其远离游行导致的不净现象。其非钩状与心柱所组，亦非离群之行者。其不为足珠，非两足，三足之类，乃犹如瘙痒而欲入中央之木，长久断绝游行，专心戒行为也。所谓守护根，即六根中第六根意根，乃此守护之意。意根所护，谓心中之意，不为烦恼所损，故谓守护心。所谓无污染者，以此修行，于各处所与烦恼隔绝。所谓不躁动者，乃对烦恼无执着。或外则无污染，内则不躁。余文亦如是宣说。
Okkhittacakkhugāthāvaṇṇanā niṭṭhitā. · 《垂目偈》的注释已毕。
§120
120.Ohārayitvāti kā uppatti? Bārāṇasiyaṃ kira aññopi cātumāsikabrahmadatto nāma rājā catumāse catumāse uyyānakīḷaṃ gacchati. So ekadivasaṃ gimhānaṃ majjhimamāse uyyānaṃ pavisanto uyyānadvāre pattasañchannaṃ pupphālaṅkatasākhāviṭapaṃ pāricchattakakoviḷāraṃ disvā ekaṃ pupphaṃ gahetvā uyyānaṃ pāvisi. Tato ‘‘raññā aggapupphaṃ gahita’’nti aññataropi amacco hatthikkhandhe ṭhito ekameva pupphaṃ aggahesi. Etenevupāyena sabbo balakāyo aggahesi. Pupphehi anassādentā pattampi gaṇhiṃsu. So rukkho nippattapuppho khandhamattova ahosi. Rājā sāyanhasamaye uyyānā nikkhamanto taṃ disvā ‘‘kiṃ kato ayaṃ rukkho, mamāgamanavelāya maṇivaṇṇasākhantaresu pavāḷasadisapupphālaṅkato ahosi, idāni nippattapuppho jāto’’ti cintento tasseva avidūre apupphitarukkhaṃ sañchannapalāsaṃ addasa. Disvā cassa etadahosi – ‘‘ayaṃ rukkho pupphabharitasākhattā bahujanassa lobhanīyo ahosi, tena muhutteneva byasanaṃ patto. Ayaṃ panañño alobhanīyattā tatheva ṭhito. Idañcāpi rajjaṃ pupphitarukkho viya lobhanīyaṃ, bhikkhubhāvo pana apupphitarukkho viya alobhanīyo. Tasmā yāva idampi ayaṃ rukkho viya na viluppati, tāva ayamañño sañchannapatto yathā pāricchattako, evaṃ kāsāvena sañchanno hutvā pabbajeyya’’nti. So rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.
第120偈“弃绝者”由何而生？据说，巴拉那西有另一名四月婆罗门达陀之王，四月间常往花园游玩。某日入园时，见一枝花被叶遮蔽，遂采花入园。王曰“采花乃为国王”，旁有大臣手持象杖也采同花。诸幼童闻花香争相采摘，枝状如团块。夕时王出园，见新开花色华美，思忖道：“此树花枝华丽，诱使众生生贪恋，短时便招致苦难。其他无欲望者亦同此树，但对花无贪心。此树花未凋谢前，他花枝叶遮盖如防护罩，亦会出家。”王遂舍国出家，修行内观证辟支佛，念此偈为灯明。
Tattha kāsāyavattho abhinikkhamitvāti imassa pādassa gehā nikkhamitvā kāsāyavatthanivattho hutvāti evamattho veditabbo. Sesaṃ vuttanayeneva sakkā viññātunti na vitthāritanti.
此处“着袈裟者出门”者，意指该步履已离开宅第，著有袈裟之状，理应知晓。余文即此含义，不再赘述。
Pāricchattakagāthāvaṇṇanā niṭṭhitā. · 《珊瑚树偈》的注释已毕。
Tatiyavaggo niṭṭhito. · 第三品已毕。
§121
121.Rasesūti kā uppatti? Aññataro kira bārāṇasirājā uyyāne amaccaputtehi parivuto silāpaṭṭapokkharaṇiyaṃ kīḷati. Tassa sūdo sabbamaṃsānaṃ rasaṃ gahetvā atīva susaṅkhataṃ amatakappaṃ antarabhattaṃ pacitvā upanāmesi. So tattha gedhamāpanno kassaci kiñci adatvā attanāva bhuñji. Udakaṃ kīḷanto ativikāle nikkhanto sīghaṃ sīghaṃ bhuñji. Yehi saddhiṃ pubbe bhuñjati, na tesaṃ kañci sari. Atha pacchā paṭisaṅkhānaṃ uppādetvā ‘‘aho! Mayā pāpaṃ kataṃ, yvāyaṃ rasataṇhābhibhūto sabbajanaṃ vissaritvā ekakova bhuñjiṃ, handa, naṃ rasataṇhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi.
第121偈所谓“甘露”者，某次巴拉那西国王与大臣儿子们游园，王饮用经过充分搅拌与加工的甘露汁。后来入睡，唯有王独自享用，无与人分享。清晨醒来，即速进食。与过去一同进食者无人。后生起觉悟，思惟道：“我以此甘露之渴嗔使众生生苦，今应断灭此渴嗔。”遂舍国出家，修内观证辟支佛，反躬自省昔日行为，赞唱此偈以为警醒。
Tattha rasesūti ambilamadhuratittakakaṭukaloṇakhārikakasāvādibhedesu sāyanīyesu. Gedhaṃ akaranti giddhiṃ akaronto, taṇhaṃ anuppādentoti vuttaṃ hoti. Aloloti ‘‘idaṃ sāyissāmi, idaṃ sāyissāmī’’ti evaṃ rasavisesesu anākulo. Anaññaposīti posetabbakasaddhivihārikādivirahito. Kāyasandhāraṇamattena santuṭṭhoti vuttaṃ hoti. Yathā vā pubbe uyyāne rasesu gedhakaraṇasīlo aññaposī āsiṃ, evaṃ ahutvā yāya taṇhāya lolo hutvā rasesu gedhaṃ karoti, taṃ taṇhaṃ hitvā āyatiṃ taṇhāmūlakassa aññassa attabhāvassānibbattāpanena anaññaposīti vuttaṃ hoti. Atha vā atthabhañjanakaṭṭhena kilesā ‘‘aññe’’ti vuccanti, tesaṃ aposanena anaññaposīti ayamettha attho. Sapadānacārīti avokkammacārī anupubbacārī, gharapaṭipāṭiṃ achaḍḍetvā aḍḍhakulañca daliddakulañca nirantaraṃ piṇḍāya pavisamānoti attho. Kule kule appaṭibaddhacittoti khattiyakulādīsu yattha katthaci kilesavasena alaggacitto, candopamo niccanavako hutvāti attho. Sesaṃ vuttanayamevāti.
在此，关于诸种味觉──如甘甜、苦涩、辛辣、酸涩、咸味的不同滋味差别──于晚上而言。所谓“蔽惑”，即造作热病的毒气；由于造作热病，故所生渴爱得不到生起，据说就是如此。纵欲者心生贪恋，说“我要调戏这个，我要调戏那个”，对于此等特殊滋味心无平静。所谓“无他欲”，是指没有贪恋、恐惧、憎恶等执着，远离一切障碍而修行自信。以身为中心心意满足不贪说是如此。譬如曾经在早前园中间滋味处，有人染着贪欲、执着他求，今后不染而有自爱贪爱，在滋味上制造贪欲，这样破坏了渴爱，消灭了旧的渴爱，并且由于根本渴爱务灭而不生他我之分别，也就称为无他欲。又或者所谓染污之物以“他者”为名，即“他者”指在此无他欲一义。至于伴步行为，意指不安分的行为，循序进行的行为，弃绝家庭生活，不与父母姊妹同住，经历贫苦之家和富贵之家，却不断乞食，意在此。所谓家族间心意不坚定，是指诸如武士家族等某些地方由于污垢行为心志不专一，形似月亮的无常稳定，此意也在那里。余下的只是如是解释。
Rasagedhagāthāvaṇṇanā niṭṭhitā. · 《味贪偈》的注释已毕。
§122
122.Pahāya pañcāvaraṇānīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā paṭhamajjhānalābhī ahosi. So jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ patvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi.
122.“摒弃五盖”是怎么产生的呢？据说在毗罗卫国，曾有一位国王，是第一个获得初禅的觉悟者。他为了修持禅那，舍弃了国土出家，专心内观，达到辟支佛境界，并且以自身修持圆满之功德，点亮佛道之灯，唱诵了这句经偈。
Tattha pañcāvaraṇānīti pañca nīvaraṇāni eva, tāni uragasutte (su. ni. 1 ādayo) atthato vuttāni. Tāni pana yasmā abbhādayo viya candasūriye ceto āvaranti, tasmā ‘‘āvaraṇāni cetaso’’ti vuttāni. Tāni upacārena vā appanāya vā pahāya vijahitvāti attho . Upakkileseti upagamma cittaṃ vibādhente akusaladhamme, vatthopamādīsu (ma. ni. 1.70 ādayo) vutte abhijjhādayo vā. Byapanujjāti panuditvā, vipassanāmaggena pajahitvāti attho. Sabbeti anavasese. Evaṃ samathavipassanāsampanno paṭhamamaggena diṭṭhinissayassa pahīnattā anissito, sesamaggehi chetvā tedhātukaṃ sinehadosaṃ, taṇhārāganti vuttaṃ hoti. Sineho eva hi guṇapaṭipakkhato sinehadosoti vutto. Sesaṃ vuttanayamevāti.
这里的“五盖”，即五种根本烦恼，详细见《乌鸦经》（《相应部》第一卷起首处）中本义。由于它们如同太阳与月亮遮蔽光明，故称为“心的障碍”。此处含义是，通过止修或安止修除这些障碍，即是摒弃五盖。所谓烦恼，即是妨碍心灵、弄乱心意、产生不善法的障蔽物，在《大念处经》中亦称为贪欲等。它们经过了观察、识别以后，通过内观之道得以摒弃。所谓“全部”，即全部无余。如是者，无论是止还是观达到圆满者，在初步之道以摒除见的执着，在余下诸道中以断除触发嗔恨等的心火，抑制了渴爱与贪欲，这就是所谓的摒弃五盖。这里“渴爱与嗔恚的怨恨”谓之“欲火”等，此义源自善根善行对立中火的性质。余下的只解释此义。
Āvaraṇagāthāvaṇṇanā niṭṭhitā. · 《障碍偈》的注释已毕。
§123
123.Vipiṭṭhikatvānāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā catutthajjhānalābhī ahosi. Sopi jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi.
123.“净净寂静之后境”是怎么产生的呢？据说在毗罗卫国，有一位国王是第四禅的觉悟者。为了保持禅那，他舍弃国土出家，专心内观，成就辟支佛，证得其自修行功德圆满，点亮佛道之灯，唱诵了这句经偈。
Tattha vipiṭṭhikatvānāti piṭṭhito katvā, chaḍḍetvā vijahitvāti attho . Sukhañca dukkhanti kāyikaṃ sātāsātaṃ. Somanassadomanassanti cetasikaṃ sātāsātaṃ. Upekkhanti catutthajjhānupekkhaṃ. Samathanti catutthajjhānasamādhiṃ eva. Visuddhanti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā atisuddhaṃ, niddhantasuvaṇṇamiva vigatūpakkilesanti attho.
这里“净净寂静之后境”指去除、舍弃、断绝之后的定境。有时身体感受的苦乐交错，有时心意感的喜乐忧愁反复，有时心意保持与第四禅无喜无忧的平静相应。止禅住于第四禅定。由于五盖的扰乱止息、五净念的分别、九种清净接近法的出现，因心灵的解脱而极为清净明亮，就像金子般纯净无染。这就是“去除尘垢”的意思。
Ayaṃ pana yojanā – vipiṭṭhikatvāna sukhañca dukkhañca pubbeva, paṭhamajjhānūpacāreyeva dukkhaṃ tatiyajjhānūpacāreyeva sukhanti adhippāyo. Puna ādito vuttaṃ ca-kāraṃ parato netvā ‘‘somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā’’ti adhikāro. Tena somanassaṃ catutthajjhānūpacāre, domanassañca dutiyajjhānūpacāreyevāti dīpeti. Etāni hi etesaṃ pariyāyato pahānaṭṭhānāni. Nippariyāyato pana dukkhassa paṭhamajjhānaṃ, domanassassa dutiyajjhānaṃ, sukhassa tatiyajjhānaṃ, somanassassa catutthajjhānaṃ pahānaṭṭhānaṃ. Yathāha – ‘‘paṭhamaṃ jhānaṃ upasampajja viharati etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’tiādikaṃ (saṃ. ni. 5.510) sabbaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 165) vuttaṃ. Yathā pubbevāti tīsu paṭhamajjhānādīsu dukkhadomanassasukhāni vipiṭṭhikatvā evamettha catutthajjhāne somanassaṃ vipiṭṭhikatvā imāya paṭipadāya laddhānupekkhaṃ samathaṃ visuddhaṃ eko careti. Sesaṃ vuttanayamevāti.
以上的“纯净之境”──即于内在除去了以往的苦与乐，只保留于初禅接触的苦，和于第三禅接触的乐，而其余的已被舍弃。再者，经典中也说在四禅入处时“喜乐俱舍所现苦境断尽”，此为所说权属。故乐乐的一切解释为：喜于第四禅接触，忧于第二禅，第十二禅时喜乐并除。在此修行法中，由于先舍弃愉悦亦舍弃不愉悦，使之于初禅等处除去痛苦，于第二禅处除掉忧苦，于第三禅除乐，于第四禅除愉悦，此为止境的不同离处的说法。正如论书中所约“初禅入处住时，一切苦感全然灭尽”等语句（见《相应部》第五章注释结集书卷第165），即以前三禅中的苦乐去尽，第四禅无喜无忧的无染场所而存续。余下的只是对其解释。
Vipiṭṭhigāthāvaṇṇanā niṭṭhitā. · 背离偈的注释已结束。
§124
124.Āraddhavīriyoti kā uppatti? Aññataro kira paccantarājā sahassayodhabalakāyo rajjena khuddako, paññāya mahanto ahosi. So ekadivasaṃ ‘‘kiñcāpi ahaṃ khuddako rajjena, paññavatā pana sakkā sakalajambudīpaṃ gahetu’’nti cintetvā sāmantarañño dūtaṃ pāhesi – ‘‘sattāhabbhantare me rajjaṃ vā detu yuddhaṃ vā’’ti. Tato so attano amacce sannipātāpetvā āha – ‘‘mayā tumhe anāpucchāyeva sāhasaṃ kammaṃ kataṃ, amukassa rañño evaṃ pesitaṃ, kiṃ kātabba’’nti? Te āhaṃsu – ‘‘sakkā, mahārāja, so dūto nivattetu’’nti. ‘‘Na sakkā, gato bhavissatī’’ti. ‘‘Yadi evaṃ vināsitamhā tayā, tena hi dukkhaṃ aññassa satthena marituṃ, handa, mayaṃ aññamaññaṃ paharitvā marāma, attānaṃ paharitvā marāma, ubbandhāma, visaṃ khādāmā’’ti. Evaṃ etesu ekameko maraṇameva saṃvaṇṇeti. Tato rājā ‘‘kiṃ me imehi, atthi, bhaṇe, mayhaṃ yodhā’’ti āha. Atha ‘‘ahaṃ mahārāja yodho, ahaṃ mahārāja yodho’’ti yodhasahassaṃ uṭṭhahi.
124.所谓严精进，何以产生？有一位边境小国之王，他的军队虽少，却拥有强大的海军力量，智慧广大。有一日，他心想：‘虽然我的王国国力不足，却凭智慧或许能统治整个南瞻部洲’。于是，他立刻派遣特使，对邻国国王说：‘我愿一周之内或以王国，或以战争予你’。接着他召集自己的将士说：‘我已无所畏惧，敢作此事，是受某国王差遣，你们认为该如何？’他们回答：‘可以，陛下，让使者归来’。他说：‘不行，他必将死去’。他们说：‘若真如此，他死了我们也会痛苦，我们彼此厮杀同归于尽吧。’于是，他们一一迎来死亡。国王问：‘我的兵士们在哪里？’随即大声呼喊数千武士集结：‘我要战士！我要战士！’
Rājā ‘‘ete upaparikkhissāmī’’ti mahantaṃ citakaṃ sajjāpetvā āha – ‘‘mayā, bhaṇe, idaṃ sāhasaṃ kataṃ, taṃ me amaccā paṭikkosanti, svāhaṃ citakaṃ pavisissāmi. Ko mayā saddhiṃ pavisissati, kena mayhaṃ jīvitaṃ pariccatta’’nti? Evaṃ vutte pañcasatā yodhā uṭṭhahiṃsu ‘‘mayaṃ, mahārāja, pavisissāmā’’ti. Tato rājā itare pañcasate āha – ‘‘tumhe dāni, tātā, kiṃ karissathā’’ti? Te āhaṃsu – ‘‘nāyaṃ, mahārāja, purisakāro, itthicariyā esā, apica mahārājena paṭirañño dūto pesito, te mayaṃ tena raññā saddhiṃ yujjhitvā marissāmā’’ti. Tato rājā ‘‘pariccattaṃ tumhehi mama jīvita’’nti caturaṅginiṃ senaṃ sannayhitvā tena yodhasahassena parivuto gantvā rajjasīmāya nisīdi.
国王说：‘我们必须认真筹划’。他整顿大军，说：‘我已经勇敢地进行了这场冒险，我的将士们将会反对我。我必须亲自带头进攻。谁愿与我同进？谁愿为我送命？’这样，五百武士应声起来说：‘陛下，我们愿与您同进决战’。又有五百其他武士问：‘现在该如何行动？’回答说：‘我们不是怯夫，而是女儿的守护者。即便有国王差人来讨伐，我们也会联同国王作战，誓死捍卫国家。’国王说：‘你们已承诺保护我的生命’。于是他整编为四军，率领这千名武士前往国境，驻扎守卫。
Sopi paṭirājā taṃ pavattiṃ sutvā ‘‘are, so khuddakarājā mama dāsassāpi nappahotī’’ti dussitvā sabbaṃ balakāyaṃ ādāya yujjhituṃ nikkhami. Khuddakarājā taṃ abbhuyyātaṃ disvā balakāyaṃ āha – ‘‘tātā, tumhe na bahukā, sabbe sampiṇḍitvā asicammaṃ gahetvā sīghaṃ imassa rañño purato ujukaṃ eva gacchathā’’ti. Te tathā akaṃsu. Athassa sā senā dvidhā bhinditvā antaramadāsi. Te taṃ rājānaṃ jīvaggāhaṃ gahetvā attano rañño ‘‘taṃ māressāmī’’ti āgacchantassa adaṃsu. Paṭirājā taṃ abhayaṃ yāci. Rājā tassa abhayaṃ datvā sapathaṃ kārāpetvā attano vase katvā tena saha aññaṃ rājānaṃ abbhuggantvā tassa rajjasīmāya ṭhatvā pesesi – ‘‘rajjaṃ vā me detu yuddhaṃ vā’’ti. So ‘‘ahaṃ ekayuddhampi na sahāmī’’ti rajjaṃ niyyādesi. Etenupāyena sabbe rājāno gahetvā ante bārāṇasirājānampi aggahesi.
而邻国国王听闻此情，十分愤怒，带领全军出战。边境小国之王见状对士兵说：‘男人们，不必多言，立刻整军列阵，快步到我王面前保持直线！’士兵照办。他又将军队分成两部分，将中间留空。他们抵达敌王阵前，展开生死搏斗。边境国王请求宽恕，敌王答应，并让边境国王发誓，随后由他护送前往另一国王面前，请求给予王国或开战。小国王人说：‘我不愿单独战斗，特遣军扫平后放出王国’。通过此法，各国国王纷纷接纳，然后共同推举巴拉纳西国王为诸国领导者。
So ekasatarājaparivuto sakalajambudīparajjaṃ anusāsanto cintesi – ‘‘ahaṃ pubbe khuddako ahosiṃ, somhi idāni attano ñāṇasampattiyā sakalajambudīpamaṇḍalassa issaro rājā jāto. Taṃ kho pana me ñāṇaṃ lokiyavīriyasampayuttaṃ, neva nibbidāya na virāgāya saṃvattati, yaṃnūnāhaṃ iminā ñāṇena lokuttaradhammaṃ gaveseyya’’nti. Tato bārāṇasirañño rajjaṃ datvā puttadārañca sakajanapadeyeva ṭhapetvā sabbaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā attano vīriyasampattiṃ dīpento imaṃ udānagāthaṃ abhāsi.
由一百位国王护卫遍及南瞻部洲国土的王，思量说：‘我以前是边境小国的国君，但如今依靠自己的智慧与学识成为南瞻部洲的最高领袖。但我的知识仍带有世俗的努力，尚未产生厌倦和放逸的境地。或许我应凭此智慧追求出世间法——’于是，他舍弃一切于公众眼前出家，开始修习观慧，证得辟支佛果，以自身的勇猛成就放光，唱诵这首说法赞歌。
Tattha āraddhaṃ vīriyaṃ assāti āraddhavīriyo. Etena attano mahāvīriyataṃ dasseti. Paramattho vuccati nibbānaṃ, paramatthassa patti paramatthapatti, tassā paramatthapattiyā. Etena vīriyārambhena pattabbaṃ phalaṃ dasseti. Alīnacittoti etena vīriyūpatthambhānaṃ cittacetasikānaṃ alīnataṃ dasseti. Akusītavuttīti etena ṭhānacaṅkamādīsu kāyassa anavasīdanaṃ dasseti. Daḷhanikkamoti etena ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattaṃ padahanavīriyaṃ dasseti, yaṃ taṃ anupubbasikkhādīsu padahanto ‘‘kāyena ceva paramatthasaccaṃ sacchikarotī’’ti vuccati. Atha vā etena maggasampayuttaṃ vīriyaṃ dasseti. Tampi daḷhañca bhāvanāpāripūrigatattā, nikkamo ca sabbaso paṭipakkhā nikkhantattā, tasmā taṃsamaṅgīpuggalopi daḷho nikkamo assāti ‘‘daḷhanikkamo’’ti vuccati. Thāmabalūpapannoti maggakkhaṇe kāyathāmena ca ñāṇabalena ca upapanno. Atha vā thāmabhūtena balena upapanno, thirañāṇabalūpapannoti vuttaṃ hoti. Etena tassa vīriyassa vipassanāñāṇasampayogaṃ dīpento yogapadhānabhāvaṃ sādheti. Pubbabhāgamajjhimaukkaṭṭhavīriyavasena vā tayopi pādā yojetabbā. Sesaṃ vuttanayamevāti.
此处所谓“发起的勇猛”，即“严精进”。此言彰显自身大勇猛。究竟义谓涅槃；涅槃是究竟之义的成就。通过此最终成就解释“勇猛发起”，表明应借此激发而达成果位。“心不怠惰”，此指阻碍勇猛心念的心行失去活力。“不邪行”则体现于身心行为安稳不散乱（引经文如《增支部》二卷等），昭示修行勇猛应如火燃之精进，逐级修炼身心以证得最高真理。或者此处指与道相连的勇猛，表现其完满具足和成熟，故称“强健勇猛”。或者以不动的力量和坚固智慧之力而获此勇猛，此与持久的智慧相连。勇猛与观慧的结合使之成为坚实的瑜伽修行，因此勇猛应按由初到中等渐进培养，之后方可联结观法。其余内容皆予了详细说明。
Āraddhavīriyagāthāvaṇṇanā niṭṭhitā. · 发起精进偈的注释已结束。
§125
125.Paṭisallānanti kā uppatti? Imissā gāthāya āvaraṇagāthāya viya uppatti, natthi koci viseso. Atthavaṇṇanāya panassā paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallānaṃ, ekamantasevitā ekībhāvo kāyavivekoti attho. Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭha samāpattiyo nīvaraṇādipaccanīkajhāpanato kasiṇādiārammaṇūpanijjhānato ca ‘‘jhāna’’nti vuccati. Vipassanāmaggaphalāni sattasaññādipaccanīkajhāpanato lakkhaṇūpanijjhānato ca ‘‘jhāna’’ni vuccati. Idha pana ārammaṇūpanijjhānameva adhippetaṃ. Evametaṃ paṭisallānañca jhānañca ariñcamāno ajahamāno anissajjamāno. Dhammesūti vipassanūpagesu pañcakkhandhādidhammesu. Niccanti satataṃ samitaṃ abbokiṇṇaṃ. Anudhammacārīti te dhamme ārabbha pavattanena anugataṃ vipassanādhammaṃ caramāno. Atha vā dhammesūti ettha dhammāti navalokuttaradhammā, tesaṃ dhammānaṃ anulomo dhammoti anudhammo, vipassanāyetaṃ adhivacanaṃ. Tattha ‘‘dhammānaṃ niccaṃ anudhammacārī’’ti vattabbe gāthābandhasukhatthaṃ vibhattibyattayena ‘‘dhammesū’’ti vuttaṃ siyā. Ādīnavaṃ sammasitā bhavesūti tāya anudhammacāritāsaṅkhātāya vipassanāya aniccākārādidosaṃ tīsu bhavesu samanupassanto evaṃ imāya kāyacittavivekasikhāpattavipassanāsaṅkhātāya paṭipadāya adhigatoti vattabbo eko careti evaṃ yojanā veditabbā.
125.所谓“观止（paṭisallāna）”，其由来为何？此处须解释该偈文，谓由覆蔽故而示现，为不同之理。其义乃是指各六根分别止息七种感受的作用，即心专注于一境而息于身心清净的状态，这即为“身解脱”的涵义。禅那则是指除外障碍的专注，慧根所在，含八种禅定之相，依内外境界 (如界处、光点等)分别修习而成。慧观之入果亦有类似禅定所显之相。此处重在外境自心，故其称“观止”。因此观止与禅那相契合，表明于无我、无我的等诸法而无执著无害，谓为无我念、无我执、无我造成。所观诸法为五蕴等正见所达之对象，整体上常住、平衡、清净、无滞碍。所谓“随法行”，即修行观慧而入道迹相应之观慧境界。或谓观慧中“法”意指出世间真理的自然法则，体顺理法。正所谓“常顺法行者”，此为般若慧修持者之义。于生起、灭尽、无常、苦、无我三相依次观察，持之以得道。此观止，即是由内省观察身心法性，领会无常苦空无我，遂成此修持。如此方得知观止与禅那虽不同，但实则相依不离，故此呈现此义。
Paṭisallānagāthāvaṇṇanā niṭṭhitā. · 独处静修偈的注释已结束。
§126
126.Taṇhakkhayanti kā uppatti? Aññataro kira bārāṇasirājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karoti. Tassa sarīrasobhāya āvajjitahadayā sattā purato gacchantāpi nivattitvā tameva ullokenti, pacchato gacchantāpi, ubhohi passehi gacchantāpi. Pakatiyā eva hi buddhadassane puṇṇacandasamuddarājadassane ca atitto loko. Atha aññatarā kuṭumbiyabhariyāpi uparipāsādagatā sīhapañjaraṃ vivaritvā olokayamānā aṭṭhāsi. Rājā taṃ disvā paṭibaddhacitto hutvā amaccaṃ āṇāpesi – ‘‘jānāhi tāva, bhaṇe, ‘ayaṃ itthī sasāmikā vā asāmikā vā’’’ti? So ñatvā ‘‘sasāmikā, devā’’ti ārocesi. Atha rājā cintesi – ‘‘imā vīsatisahassanāṭakitthiyo devaccharāyo viya maṃ eva ekaṃ abhiramāpenti, so dānāhaṃ etāpi atussitvā parassa itthiyā taṇhaṃ uppādesiṃ. Sā uppannā apāyameva ākaḍḍhatī’’ti taṇhāya ādīnavaṃ disvā ‘‘handa, naṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.
126. 渴爱何以生起？据说，有一位名叫巴拉纳西的国王，具有大王威严，绕城巡游。尽管有生灵因其身体莹洁美妙而蜂拥至前后、两旁观望，但它们却又随即退散，只顾注视该国王。在佛陀与满月海王的显现之中，世间无人能及。于是有一位妇人，随同家人从上层楼阁走出，开启了狮笼，凝视着狮子。国王见之，内心毅然起誓，并呼唤仆人在旁，问道：“你知道那女人是僧侣的妻子还是非僧侣的女子吗？”仆人回答：“是非僧侣者，陛下。”国王心中思忖：“这二十万二千名带着花冠的女侍们，如同天女一样迷恋我，这已令我心生骄慢，今又此女激发渴爱，令人厌恶的渴爱烦恼由此产生。”觉察到渴爱的危害后，国王对自己说：“好，我要控制它。”遂放弃王位出家，内观觉察，证悟辟支佛果，且吟诵此偈：
Tattha taṇhakkhayanti nibbānaṃ, evaṃ diṭṭhādīnavāya vā taṇhāya appavattiṃ. Appamattoti sātaccakārī, sakkaccakārī. Aneḷamūgoti alālāmukho. Atha vā aneḷo ca amūgo ca, paṇḍito byattoti vuttaṃ hoti. Hitasukhasampāpakaṃ sutamassa atthīti sutavā, āgamasampannoti vuttaṃ hoti. Satīmāti cirakatādīnaṃ anussaritā. Saṅkhātadhammoti dhammūpaparikkhāya pariññātadhammo. Niyatoti ariyamaggena niyatabhāvappatto. Padhānavāti sammappadhānavīriyasampanno. Uppaṭipāṭiyā esa pāṭho yojetabbo. Evameva tehi appamādādīhi samannāgato niyāmasampāpakena padhānena padhānavā, tena padhānena sampattaniyāmato niyato, tato arahattappattiyā saṅkhātadhammo. Arahā hi puna saṅkhātabbābhāvato ‘‘saṅkhātadhammo’’ti vuccati. Yathāha – ‘‘ye ca saṅkhātadhammāse, ye ca sekhā puthū idhā’’ti (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7). Sesaṃ vuttanayamevāti.
所谓渴爱消灭，谓之涅槃；对诸烦恼等见解的差别渴望也得断除。所谓精勤，有分明恭敬也有朴实恭敬；所谓愚昧，就是无知瞎目。若既愚且盲，则称贤智者。所谓闻，意味着善法声闻利益；所谓经论，意指经文教诲。所谓念，是长期回忆持守等。所谓散乱法，是对法门的审察与认识。所谓定，是圣道的定得。所谓精进，是依正定力而努力。此读诵课程需依次学习。由以上对念等戒定慧十一法的具足及其法规依正勤奋而得定，此定有稳固规范，然后得阿拉汉果。阿拉汉已断故曰“有为法”。如言：“凡是有为法，乃初学者所学习……” 终言如是。
Taṇhakkhayagāthāvaṇṇanā niṭṭhitā. · 渴爱灭尽偈的注释已结束。
§127
127.Sīhovāti kā uppatti? Aññatarassa kira bārāṇasirañño dūre uyyānaṃ hoti, so pageva uṭṭhāya uyyānaṃ gacchanto antarāmagge yānā oruyha udakaṭṭhānaṃ upagato ‘‘mukhaṃ dhovissāmī’’ti. Tasmiñca padese sīhī sīhapotakaṃ janetvā gocarāya gatā. Rājapuriso taṃ disvā ‘‘sīhapotako, devā’’ti ārocesi. Rājā ‘‘sīho kira kassaci na bhāyatī’’ti taṃ upaparikkhituṃ bheriādīni ākoṭāpesi, sīhapotako taṃ saddaṃ sutvāpi tatheva sayi. Atha yāvatatiyaṃ ākoṭāpesi. So tatiyavāre sīsaṃ ukkhipitvā sabbaṃ parisaṃ oloketvā tatheva sayi. Atha rājā ‘‘yāvassa mātā nāgacchati, tāva gacchāmā’’ti vatvā gacchanto cintesi – ‘‘tadahujātopi sīhapotako na santasati na bhāyati, kudāssu nāmāhampi taṇhādiṭṭhiparitāsaṃ chaḍḍetvā na santaseyyaṃ na bhāyeyya’’nti? So taṃ ārammaṇaṃ gahetvā gacchanto puna kevaṭṭehi macche gahetvā sākhāsu bandhitvā pasārite jāle vātaṃ asaṅgaṃyeva gacchamānaṃ disvā tasmiṃ nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi taṇhādiṭṭhimohajālaṃ phāletvā evaṃ asajjamāno gaccheyya’’nti?
127. 狮子何以生出？传闻巴拉纳西某位国王，园林遗远。他一早起身，沿林中路骑车来到水池欲洗面。忽然池中现狮狮崽，出现在视线中。国王看见便呼喊说：“是狮崽啊，诸天！”国王怀疑“狮子岂有不怖者乎？”便敲鼓喧叫试探。狮子听闻声响仍安卧不动。国王第三次鼓声起，狮子突然举头巡视周围，仍旧卧下不动。国王心说：“我母亲尚未来，我先去迎接她。”心中思量：“这狮崽既不恐惧，不惊惶，何处竟有能令它抛弃渴见烦恼而安住之处耶？”遂取此念，复回到河中，用渔网捕鱼捕鱼绑树枝旁放网捕捉风，浑然无碍，看此迹相而生信念：“何处能够使其放弃一切渴见烦恼，而如斯不动安住乎？”
Atha uyyānaṃ gantvā silāpaṭṭapokkharaṇiyā tīre nisinno vātabbhāhatāni padumāni onamitvā udakaṃ phusitvā vātavigame puna yathāṭhāne ṭhitāni udakena anupalittāni disvā tasmiṃ nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi yathā etāni udake jātāni udakena anupalittāni tiṭṭhanti. Evaṃ loke jāto lokena anupalitto tiṭṭheyya’’nti. So punappunaṃ ‘‘yathā sīho vāto padumāni, evaṃ asantasantena asajjamānena anupalittena bhavitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.
彼时他至园林，坐于石床及池边，拂动莲花，以水湿润，又见池水被风吹动离开本处，感此迹故萌念：“哪里能有如这莲水经风散开而分离，如世中生者离开世的存在呢？”他反复思维：“如这莲花、水风，因心不安而生烦恼，亦应如是不可安住、不依止、不受著。”遂放弃王位，出家修习内观，证得辟支佛果，吟诵此偈：
Tattha sīhoti cattāro sīhā – tiṇasīho, paṇḍusīho, kāḷasīho, kesarasīhoti. Tesaṃ kesarasīho aggamakkhāyati. So idha adhippeto. Vāto puratthimādivasena anekavidho. Padumaṃ rattasetādivasena. Tesu yo koci vāto yaṃ kiñci padumañca vaṭṭatiyeva. Tattha yasmā santāso nāma attasinehena hoti, attasineho ca nāma taṇhālepo, sopi diṭṭhisampayuttena vā diṭṭhivippayuttena vā lobhena hoti, sopi ca taṇhāyeva. Sajjanaṃ pana tattha upaparikkhādivirahitassa mohena hoti, moho ca avijjā. Tattha samathena taṇhāya pahānaṃ, vipassanāya avijjāya. Tasmā samathena attasinehaṃ pahāya sīhova saddesu aniccadukkhādīsu asantasanto, vipassanāya mohaṃ pahāya vātova jālamhi khandhāyatanādīsu asajjamāno, samatheneva lobhaṃ lobhasampayuttadiṭṭhiñca pahāya, padumaṃva toyena sabbabhavabhogalobhena alippamāno. Ettha ca samathassa sīlaṃ padaṭṭhānaṃ, samatho samādhissa, samādhi vipassanāyāti evaṃ dvīsu dhammesu siddhesu tayo khandhā siddhāva honti. Tattha sīlakkhandhena sūro hoti. So sīhova saddesu āghātavatthūsu kujjhitukāmatāya na santasati, paññākkhandhena paṭividdhasabhāvo vātova jālamhi khandhādidhammabhede na sajjati, samādhikkhandhena vītarāgo padumaṃva toyena rāgena na lippati. Evaṃ samathavipassanāhi sīlasamādhipaññākkhandhehi ca yathāsambhavaṃ taṇhāvijjānaṃ tiṇṇañca akusalamūlānaṃ pahānavasena asantasanto asajjamāno alippamāno ca veditabbo. Sesaṃ vuttanayamevāti.
狮子共有四类：草狮、瘦狮、黑狮、金狮，金狮为首领。它当政此地。风有东方、南方等多种。莲花常呈红白色。凡所及风皆如莲旋转。释名中，安心为自爱，而自爱即渴爱之粘染，附著于见解或逆见，缘于贪欲。善人由于无妄念所以无侪烦恼，烦恼即无明。以禅定止渴爱，以观照断无明。故止使自爱断灭，禅定如狮击之声不安；慧智明断如风网中之物分辨而不粘。以止观相辅，戒定慧三法成就。以戒为根基，定为住所，定中慧击破烦恼烦乱。故应知以止观戒定慧三学，断除渴爱无明，断除不善根烦恼，得安隐无着，心如莲水净洁不染。终言如是。
Sīhādigāthāvaṇṇanā niṭṭhitā. · 狮子等偈的注释已结束。
§128
128.Sīho yathāti kā uppatti? Aññataro kira bārāṇasirājā paccantaṃ kupitaṃ vūpasametuṃ gāmānugāmimaggaṃ chaḍḍetvā ujuṃ aṭavimaggaṃ gahetvā mahatiyā senāya gacchati. Tena ca samayena aññatarasmiṃ pabbatapāde sīho bālasūriyātapaṃ tappamāno nipanno hoti. Taṃ disvā rājapurisā rañño ārocesuṃ. Rājā ‘‘sīho kira na santasatī’’ti bheripaṇavādisaddaṃ kārāpesi, sīho tatheva nipajji. Dutiyampi kārāpesi, sīho tatheva nipajji. Tatiyampi kārāpesi, tadā ‘‘sīho mama paṭisattu atthī’’ti catūhi pādehi suppatiṭṭhitaṃ patiṭṭhahitvā sīhanādaṃ nadi. Taṃ sutvā hatthārohādayo hatthiādīhi orohitvā tiṇagahanāni paviṭṭhā, hatthiassagaṇā disāvidisā palātā. Rañño hatthīpi rājānaṃ gahetvā vanagahanāni pothayamāno palāyi . Rājā taṃ sandhāretuṃ asakkonto rukkhasākhāya olambitvā pathaviṃ patitvā ekapadikamaggena gacchanto paccekabuddhānaṃ vasanaṭṭhānaṃ pāpuṇi. Tattha paccekabuddhe pucchi – ‘‘api, bhante, saddamassutthā’’ti? ‘‘Āma, mahārājā’’ti. ‘‘Kassa saddaṃ, bhante’’ti? ‘‘Paṭhamaṃ bherisaṅkhādīnaṃ, pacchā sīhassā’’ti . ‘‘Na bhāyittha, bhante’’ti. ‘‘Na mayaṃ, mahārāja, kassaci saddassa bhāyāmā’’ti. ‘‘Sakkā pana, bhante, mayhampi edisaṃ kātu’’nti? ‘‘Sakkā, mahārāja, sace pabbajissasī’’ti. ‘‘Pabbajāmi, bhante’’ti. Tato naṃ pabbājetvā pubbe vuttanayeneva ābhisamācārikaṃ sikkhāpesuṃ. Sopi pubbe vuttanayeneva vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.
128. 狮子何以生起？传闻某巴拉纳西国王，怒气冲冲离乡背井，放弃随乡路径，直入森林，率众军队行进。其时，山脚下一只狮子因烈日烤晒而卧倒。国王臣民告知，国王试图惊吓狮子，三次敲击大鼓，狮子三次趴伏不动，随后以四足踏地声音示威，发狮吼。军象群和大象随之震散逃离。国王因无法捕捉狮子，攀树落地，单脚行走，到达辟支佛居处。辟支佛问：“尊者，可闻此声否？”答：“闻之，陛下。”问：“何种声也？”答：“先为鼓声，后为狮吼。”问：“恐惧乎？”答：“无所畏惧。”问：“我可否捕捉之？”答：“可，陛下，若愿出家。”国王答：“我愿出家。”辟支佛开示日常教法，国王依教修行，内观觉察，证得辟支佛果，吟诵偈语。
Tattha sahanā ca hananā ca sīghajavattā ca sīho. Kesarasīhova idha adhippeto. Dāṭhā balamassa atthīti dāṭhabalī. Pasayha abhibhuyyāti ubhayaṃ cārī-saddena saha yojetabbaṃ pasayhacārī abhibhuyyacārīti. Tattha pasayha niggahetvā caraṇena pasayhacārī, abhibhavitvā santāsetvā vasīkatvā caraṇena abhibhuyyacārī. Svāyaṃ kāyabalena pasayhacārī, tejasā abhibhuyyacārī, tattha sace koci vadeyya – ‘‘kiṃ pasayha abhibhuyya cārī’’ti, tato migānanti sāmivacanaṃ upayogatthe katvā ‘‘mige pasayha abhibhuyya cārī’’ti paṭivattabbaṃ. Pantānīti dūrāni. Senāsanānīti vasanaṭṭhānāni. Sesaṃ vuttanayeneva sakkā jānitunti na vitthāritanti.
此处所谓的共同忍受与共同驱使，如狮子迅捷迅猛。有如狮子王在此为主宰。所谓坚固强力，指的就是有力量的坚固。所谓驾驭并征服，是说二者应当用驾驭的声音来连接，即用驾驭的声音来统御。这里说，先以坚固之力驾驭被驾之兽，用驾驭脚步使之屈服，再以自身身体之力用威赫气力驾驭被驾之兽。若有人问：“什么是用驾驭之力征服被驾之兽？”应以类似猎户对猎兽的说法回答说：“猎人在狩猎中驾驭了被驾之兽。”“屏障”即指距离遥远之处。“军营”是休息睡眠之所。仅凭此说即可知其义，无须详加解释。
Dāṭhabalīgāthāvaṇṇanā niṭṭhitā. · 牙力强健偈的注释已结束。
§129
129.Mettaṃ upekkhanti kā uppatti? Aññataro kira rājā mettādijhānalābhī ahosi. So ‘‘jhānasukhantarāyo rajja’’nti jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.
129.慈愍与舍离是如何产生的？据说有一位国王通过修习慈等禅定而获得禅悦。为护持禅定，他舍弃国位出家，深入内观，证得辟支佛。遂作此偈赞曰：
Tattha ‘‘sabbe sattā sukhitā bhavantū’’tiādinā nayena hitasukhūpanayanakāmatā mettā. ‘‘Aho vata imamhā dukkhā mucceyyu’’ntiādinā nayena ahitadukkhāpanayanakāmatā karuṇā. ‘‘Modanti vata bhonto sattā, modanti sādhu suṭṭhū’’tiādinā nayena hitasukhāvippayogakāmatā muditā. ‘‘Paññāyissanti sakena kammenā’’ti sukhadukkhaajjhupekkhanatā upekkhā. Gāthābandhasukhatthaṃ pana uppaṭipāṭiyā mettaṃ vatvā upekkhā vuttā, muditā ca pacchā. Vimuttinti catassopi etā attano paccanīkadhammehi vimuttattā vimuttiyo. Tena vuttaṃ – ‘‘mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle’’ti.
此中所谓“愿众生皆得安乐”等偈语表明以慈为原则，期盼利益与安乐；所谓“愿众生离苦”等偈语表明以悲心为原则，恻隐众生痛苦；所谓“众生欢喜”等语表达以喜心为原则，欣悦他人安乐；所谓“借智慧等因”等语表明以舍为原则，超越苦乐而保持平等心。偈语前后依次表述慈、舍，先说慈后说舍。如是四者，皆为自身所缘法的自在解脱。因此云：慈、舍、悲、喜皆能使人解脱，于世间皆安心和乐。
Tattha āsevamānoti tisso tikacatukkajjhānavasena, upekkhaṃ catutthajjhānavasena bhāvayamāno . Kāleti mettaṃ āsevitvā tato vuṭṭhāya karuṇaṃ, tato vuṭṭhāya muditaṃ, tato itarato vā nippītikajjhānato vuṭṭhāya upekkhaṃ āsevamāno eva ‘‘kāle āsevamāno’’ti vuccati, āsevituṃ vā phāsukakāle. Sabbena lokena avirujjhamānoti dasasu disāsu sabbena sattalokena avirujjhamāno. Mettādīnañhi bhāvitattā sattā appaṭikūlā honti, sattesu ca virodhibhūto paṭigho vūpasammati. Tena vuttaṃ – ‘‘sabbena lokena avirujjhamāno’’ti. Ayamettha saṅkhepo, vitthāro pana mettādikathā aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 251) vuttā. Sesaṃ vuttasadisamevāti.
此处“舍离”是以三种特定三昧（禅那）的状态而分别培育的舍离心。舍离作为第四种禅定而生起：先修慈，继而发悲，然后喜，最后舍离；舍离的流利修行故称“舍离时”。此处所说舍离为无染心，遍行世间无所怨恨。以慈等禅的熏习，众生不为所恶，敌意自然消散。故说：“遍行世间无憎恨者”。此为略说，详说慈等禅定详见他处注解。其义不外乎此。
Appamaññāgāthāvaṇṇanā niṭṭhitā. · 无量偈注释已毕。
§130
130.Rāgañca dosañcāti kā uppatti? Rājagahaṃ kira nissāya mātaṅgo nāma paccekabuddho viharati sabbapacchimo paccekabuddhānaṃ. Atha amhākaṃ bodhisatte uppanne devatāyo bodhisattassa pūjanatthāya āgacchantiyo taṃ disvā ‘‘mārisā, mārisā, buddho loke uppanno’’ti bhaṇiṃsu. So nirodhā vuṭṭhahanto taṃ sutvā attano jīvitakkhayaṃ disvā himavante mahāpapāto nāma pabbato paccekabuddhānaṃ parinibbānaṭṭhānaṃ. Tattha ākāsena gantvā pubbe parinibbutapaccekabuddhassa aṭṭhisaṅghātaṃ papāte pakkhipitvā silātale nisīditvā imaṃ udānagāthaṃ abhāsi.
130.欲贪嗔恨如何产生？据说在王舍城旁，名为犍陀罗的辟支佛静住于此为最后一位辟支佛。那时我等佛子诞生时，有诸神前来供养佛子，见之便呼：“魔王，魔王，佛陀现世了！”彼辟支佛闻之，知其生命将尽，遂往喜马拉雅山中一座叫做大恶道的山，是辟支佛灭度之处。于空中飞至，投掷八束金刚石于先前涅槃辟支佛处，坐于石上说此偈。
Tattha rāgadosamohā uragasutte vuttāva. Saṃyojanānīti dasa saṃyojanāni, tāni ca tena tena maggena sandālayitvā. Asantasaṃ jīvitasaṅkhayamhīti jīvitasaṅkhayo vuccati cuticittassa paribhedo. Tasmiñca jīvitasaṅkhaye jīvitanikantiyā pahīnattā asantasanti. Ettāvatā sopādisesaṃ nibbānadhātuṃ attano dassetvā gāthāpariyosāne anupādisesāya nibbānadhātuyā parinibbāyīti.
此处所说的欲贪、嗔恨、痴惑，是在毒蛇经中所说的。所谓烦恼缚，即指十大烦恼缚，分别被不同法门安抚化解。所谓不安宁的生命终结， 指生命终结时的断灭。于生命终结时，因生命根本丧失而产生不安，称为不安。已证得无余涅槃果位者得以断息烦恼，终结生命苦恼，如偈尾说乃至涅槃。
Jīvitasaṅkhayagāthāvaṇṇanā niṭṭhitā. · 寿命终尽偈注释已毕。
§131
131.Bhajantīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā ādigāthāya vuttappakārameva phītaṃ rajjaṃ samanusāsati. Tassa kharo ābādho uppajji, dukkhā vedanā pavattanti. Vīsatisahassitthiyo taṃ parivāretvā hatthapādasambāhanādīni karonti. Amaccā ‘‘na dānāyaṃ rājā jīvissati, handa, mayaṃ attano saraṇaṃ gavesāmā’’ti cintetvā aññatarassa rañño santikaṃ gantvā upaṭṭhānaṃ yāciṃsu. Te tattha upaṭṭhahantiyeva, na kiñci labhanti. Rājā ābādhā vuṭṭhahitvā pucchi – ‘‘itthannāmo ca itthannāmo ca kuhi’’nti? Tato taṃ pavattiṃ sutvāva sīsaṃ cāletvā tuṇhī ahosi. Tepi amaccā ‘‘rājā vuṭṭhito’’ti sutvā tattha kiñci alabhamānā paramena pārijuññena pīḷitā punadeva āgantvā rājānaṃ vanditvā ekamantaṃ aṭṭhaṃsu. Tena ca raññā ‘‘kuhiṃ, tātā, tumhe gatā’’ti vuttā āhaṃsu – ‘‘devaṃ dubbalaṃ disvā ājīvikabhayenamhā asukaṃ nāma janapadaṃ gatā’’ti. Rājā sīsaṃ cāletvā cintesi – ‘‘yaṃnūnāhaṃ tameva ābādhaṃ dassessaṃ, kiṃ punapi evaṃ kareyyuṃ, no’’ti? So pubbe rogena phuṭṭho viya bāḷhaṃ vedanaṃ dassento gilānālayaṃ akāsi. Itthiyo samparivāretvā pubbasadisameva sabbaṃ akaṃsu. Tepi amaccā tatheva puna bahutaraṃ janaṃ gahetvā pakkamiṃsu. Evaṃ rājā yāvatatiyaṃ sabbaṃ pubbasadisaṃ akāsi, tepi tatheva pakkamiṃsu. Tato catutthampi te āgate disvā rājā – ‘‘aho! Ime dukkaraṃ akaṃsu, ye maṃ byādhitaṃ pahāya anapekkhā pakkamiṃsū’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.
131.「侍奉」一词如何产生？据说在巴拉那城，有一位国王初登基时，人民安乐地统治他所辖的国土。该国王突生严重疾病，感受极度痛苦。约有二万五千名臣仆围绕他，施以抚慰按摩等照顾。大臣们心想：『国王非因施舍而长寿，我们还是寻求自保之道吧。』于是他们前往另一位国王那里，请求照顾。然而那处并未得到实际帮助。国王病情激烈起来，曾问：『这是何种病？是由何处来？』听罢病情后，低头沉默不语。此时，大臣们听闻国王苏醒，虽未得物资，仍带着极大忧心，再次前去，向国王致敬，陪侍身侧稍久。女王问曰：「你们去了何处？」对曰：「见到天神时，人间贫弱，因生计危难而导致体弱多病，逃离故土。」国王低头沉思，心想：『倘若我能解除此病，还能做些什么呢？』这是他初期疾病的表现，痛苦剧烈，显示为一个病痛之家。女子们环绕，悉照旧时情形悉心照料。她们又带更多人前来照顾。国王持续以相同方式安置，众人也照此出发前往。当第四次人来时，国王感叹说：『啊！他们承受如此艰难，竟能不顾自身疾病，前来照顾我。』遂舍弃王位，出家修习，亲证独觉，诵此呐喊偈言。
Tattha bhajantīti sarīrena allīyantā payirupāsanti. Sevantīti añjalikammādīhi kiṃkārapaṭissāvitāya ca paricaranti. Kāraṇaṃ attho etesanti kāraṇatthā, bhajanāya ca sevanāya ca nāññaṃ kāraṇamatthi, attho eva nesaṃ kāraṇaṃ, atthahetu sevantīti vuttaṃ hoti. Nikkāraṇādullabhā ajja mittāti ‘‘ito kiñci lacchāmā’’ti evaṃ attapaṭilābhakāraṇena nikkāraṇā, kevalaṃ –
这里「侍奉」意指用身体亲近侍候。所谓「服侍」乃以合掌礼拜等行为，尽力侍候慰劳。缘由和作用者如是：侍奉和服侍出于一种缘起的目的，唯有利益和辅助才是原因。所以说服侍即是侍奉。「助缘」乃为难得之因，俗语称「今时良友」即意为此。依此因缘，侍奉和服侍均是出于利益之因，称为服侍者。
‘‘Upakāro ca yo mitto, yo mitto sukhadukkhako;
「朋友就是帮助者，朋友即是共苦共乐之人；
Atthakkhāyī ca yo mitto, yo mitto anukampako’’ti. (dī. ni. 3.265) –
朋友是通达义理者，朋友又是慈悲怜悯者。」（中部尼柯耶3.265）如是说，
Evaṃ vuttena ariyena mittabhāvena samannāgatā dullabhā ajja mittā. Attaṭṭhapaññāti attani ṭhitā etesaṃ paññā. Attānameva oloketi, na aññanti attho. ‘‘Attatthapaññā’’tipi pāṭho, tassa attano atthameva oloketi, na paratthanti attho. ‘‘Diṭṭhatthapaññā’’ti ayampi kira porāṇapāṭho, tassa sampati diṭṭheyeva atthe etesaṃ paññā , na āyatinti attho. Diṭṭhadhammikatthaṃyeva oloketi, na samparāyikatthanti vuttaṃ hoti. Asucīti asucinā anariyena kāyavacīmanokammena samannāgatā.
由此教诲，善人具足为朋友的特质，即所谓今时难得的朋友。所谓「自己智慧」，谓智慧立于自身，明了自我本质，非见他人义理。此处「自己智慧」原文写作「attatthapaññā」，意谓明了自己利益而非他人之义。又有旧文写为「已见义理智慧」（diṭṭhatthapaññā），指此智慧专注于己所见之义，而非超越今世远见。所谓「不洁」即指具肉身、口业、意业不纯净之凡夫。
Khaggavisāṇakappoti khaggena rukkhādayo chindanto viya sakasiṅgena pabbatādayo cuṇṇavicuṇṇaṃ kurumāno vicaratīti khaggavisāṇo. Visasadisā āṇāti visāṇā. Khaggaṃ viyāti khaggaṃ. Khaggaṃ visāṇaṃ yassa migassa soyaṃ migo khaggavisāṇo, tassa khaggavisāṇassa kappo khaggavisāṇakappo. Khaggavisāṇasadiso paccekabuddho eko adutiyo asahāyo careyya vihareyya vatteyya yapeyya yāpeyyāti attho.
「剑与针状之物」是形容如用剑尖刺砍树木之状，如同用锯子砍山岳，断断续续的意象，故名为「剑针」。梵语中，visāṇa 表示刺针。khagga 意为剑。狩猎中猎虎者称其剑为「剑针猎剑」，用以象征独觉外道，孤独无助，四处流转、游行如剑针猎剑，人称为独觉外道的象征。
§132
132.Visuddhasīlāti visesena suddhasīlā, catupārisuddhiyā suddhasīlā. Suvisuddhapaññāti suṭṭhu visuddhapaññā, rāgādivirahitattā parisuddhamaggaphalapaṭisambhidādipaññā. Samāhitāti saṃ suṭṭhu āhitā, santike ṭhapitacittā. Jāgariyānuyuttāti jāgaraṇaṃ jāgaro, niddātikkamoti attho. Jāgarassa bhāvo jāgariyaṃ, jāgariye anuyuttā jāgariyānuyuttā. Vipassakāti ‘‘aniccaṃ dukkhaṃ anattā’’ti visesena passanasīlā, vipassanaṃ paṭṭhapetvā viharantīti attho. Dhammavisesadassīti dasakusaladhammānaṃ catusaccadhammassa navalokuttaradhammassa vā visesena passanasīlā. Maggaṅgabojjhaṅgagateti sammādiṭṭhādīhi maggaṅgehi satisambojjhaṅgādīhi bojjhaṅgehi gate sampayutte ariyadhamme. Vijaññāti visesena jaññā, jānantāti attho.
清净戒律谓特别纯净的戒律，即具有四种无染净质的纯净戒律。善净慧乃善妙而清净的智慧，远离贪嗔等烦恼，清净于道果的证知等智慧。专注谓心身专精集中心念，心安住于当前。随觉清醒者，即保持觉知、警觉，不为睡眠所染。觉醒的本质即为警觉，随觉故称为随觉清醒。观法者是专门观察无常、苦、无我三法特性的戒行修习者，修持观法乃安住于观修。法的特殊显现指十种善法、四圣谛法及超越九界法的特别智慧。由正见等八圣道支与正念觉支等七觉支，合于道中共证圣法。识谓特别认识，了知义也。
§133
133.Suññatāppaṇihitañcānimittanti anattānupassanāvasena suññatavimokkhañca dukkhānupassanāvasena appaṇihitavimokkhañca, aniccānupassanāvasena animittavimokkhañca. Āsevayitvāti vaḍḍhetvā. Ye katasambhārā dhīrā janā jinasāsanamhi sāvakattaṃ sāvakabhāvaṃ na vajanti na pāpuṇanti, te dhīrā katasambhārā sayambhū sayameva bhūtā paccekajinā paccekabuddhā bhavanti.
空性、无所着相说是基于无我观念而见证空性解脱，苦观则显现无着解脱，诸无常观则显现无相解脱。增益谓增长、发展之意。智慧成熟者、精进得道者，并未放弃比库之行和比库身份，未得离出者，则他们因成熟而成为自觉圣者、独觉圣者及辟支佛。
§134
134. Kiṃ bhūtā? Mahantadhammā pūritamahāsambhārā bahudhammakāyā anekadhammasabhāvasarīrā. Punapi kiṃ bhūtā? Cittissarā cittagatikā jhānasampannāti attho. Sabbadukkhoghatiṇṇā sakalasaṃsāraoghaṃ tiṇṇā atikkantā udaggacittā kodhamānādikilesavirahitattā somanassacittā santamanāti attho. Paramatthadassī pañcakkhandhadvādasāyatanadvattiṃsākārasaccapaṭiccasamuppādādivasena paramatthaṃ uttamatthaṃ dassanasīlā. Acalābhītaṭṭhena sīhopamā sīhasadisāti attho. Khaggavisāṇakappā khaggavisāṇamigasiṅgasadisā gaṇasaṅgaṇikābhāvenāti attho.
何谓成熟？即以广大法汇聚充满如大集会，法种类繁多而体现众多法的存在形态。复次成熟者是心息相续，具禅定功德者。通达一切苦恼，超越一切轮回烦恼，心境高扬，不为嗔恨等污染所染，心生喜悦安宁，即谓成熟。究竟见解者不仅观察五蕴、十二处、二十八界、法性缘起等，直接体证真实之最高、究竟理趣。坚定无移如狮子吼之喻。锋利如剑刃钝器，犀牛角相似，群集不杂乱，喻其智慧锋利无比、统一而有序。
§135
135.Santindriyāti cakkhundriyādīnaṃ sakasakārammaṇe appavattanato santasabhāvaindriyā . Santamanāti santacittā, nikkilesabhāvena santasabhāvacittasaṅkappāti attho. Samādhīti suṭṭhu ekaggacittā. Paccantasattesu patippacārāti paccantajanapadesu sattesu dayākaruṇādīhi paticaraṇasīlā. Dīpā parattha idha vijjalantāti sakalalokānuggahakaraṇena paraloke ca idhaloke ca vijjalantā dīpā padīpasadisāti attho. Paccekabuddhā satataṃ hitāmeti ime paccekabuddhā satataṃ sabbakālaṃ sakalalokahitāya paṭipannāti attho.
静虑根紧密相依，即视、闻、觉等诸根在相互作用中自然不乱的安定状态。安住即心安然、净除烦恼的舒适心境。定意谓心专一不散乱。于他方众生修持怜悯慈悲等功德而随顺利益他们，即修行利他行为。灯火照明诸方，照耀世间与他界，喻其遍照之能。辟支佛恒常利益众生，常修行于利益一切众生的道理。
§136
136.Pahīnasabbāvaraṇājanindāti te paccekabuddhā janānaṃ indā uttamā kāmacchandanīvaraṇādīnaṃ sabbesaṃ pañcāvaraṇānaṃ pahīnattā pahīnasabbāvaraṇā. Ghanakañcanābhāti rattasuvaṇṇajambonadasuvaṇṇapabhā sadisaābhāvantāti attho. Nissaṃsayaṃ lokasudakkhiṇeyyāti ekantena lokassa sudakkhiṇāya aggadānassa paṭiggahetuṃ arahā yuttā, nikkilesattā sundaradānapaṭiggahaṇārahāti attho. Paccekabuddhā satatappitāmeti ime paccekañāṇādhigamā buddhā satataṃ niccakālaṃ appitā suhitā paripuṇṇā, sattāhaṃ nirāhārāpi nirodhasamāpattiphalasamāpattivasena paripuṇṇāti attho.
已断绝一切障碍及恶念者，表明此辟支佛远离执著及贪欲等五重障碍，为清净具足者。喻如红宝石、黄金、琥珀等宝石之光润色美，形容其德行光彩照人。无疑此辟支佛具备完整优良品德，善于接受诸众所施之供养。辟支佛恒常圆满智慧，如恒常盛满的甘露，虽无食无饮而身心富足，是修得止灭果实证者。
§137
137. Patiekā visuṃ sammāsambuddhato visadisā aññe asādhāraṇabuddhā paccekabuddhā. Atha vā –
辟支佛乃依正觉佛开示而为清净，异于凡俗凡人。又或称……
‘‘Upasaggā nipātā ca, paccayā ca ime tayo;
前置词、语助词，以及此诸词缀三者；
Nekenekatthavisayā, iti neruttikābravu’’nti. –
各自具有多种义域，如是语言学者所说。
Vuttattā patisaddassa ekaupasaggatā pati padhāno hutvā sāmibhūto anekesaṃ dāyakānaṃ appamattakampi āhāraṃ paṭiggahetvā saggamokkhassa pāpuṇanato. Tathā hi annabhārassa bhattabhāgaṃ paṭiggahetvāpassantasseva bhuñjitvā devatāhi sādhukāraṃ dāpetvā tadaheva taṃ duggataṃ seṭṭhiṭṭhānaṃ pāpetvā koṭisaṅkhadhanuppādanena ca, khadiraṅgārajātake (jā. aṭṭha. 1.1.khadiraṅgārajātakavaṇṇanā) mārena nimmitakhadiraṅgārakūpopariuṭṭhitapadumakaṇṇikaṃ madditvā bodhisattena dinnaṃ piṇḍapātaṃ paṭiggahetvā tassa passantasseva ākāsagamanena somanassuppādanena ca, padumavatīaggamahesīputtānaṃ mahājanakarañño deviyā ārādhanena gandhamādanato ākāsena āgamma dānapaṭiggahaṇena mahājanakabodhisattassa ca deviyā ca somanassuppādanena ca, tathā abuddhuppāde chātakabhaye sakalajambudīpe uppanne bārāṇasiseṭṭhino chātakabhayaṃ paṭicca pūretvā rakkhite saṭṭhisahassakoṭṭhāgāre vīhayo khepetvā bhūmiyaṃ nikhātadhaññāni ca cāṭisahassesu pūritadhaññāni ca khepetvā sakalapāsādabhittīsu mattikāhi madditvā limpitadhaññāni ca khepetvā tadā nāḷimattamevāvasiṭṭhaṃ ‘‘idaṃ bhuñjitvā ajja marissāmā’’ti cittaṃ uppādetvā sayantassa gandhamādanato eko paccekabuddho āgantvā gehadvāre aṭṭhāsi. Seṭṭhi taṃ disvā pasādaṃ uppādetvā jīvitaṃ pariccajamāno paccekabuddhassa patte okiri. Paccekabuddho vasanaṭṭhānaṃ gantvā attano ānubhāvena passantasseva seṭṭhissa pañcapaccekabuddhasatehi saha paribhuñji. Tadā bhattapacitaukkhaliṃ, pidahitvā ṭhapesuṃ.
据所说，于赞同文中，有一以起首语为重点而成为主句者。彼起首语与多捐赠者相应，虽然量少，却悉承受供养，藉此得生天果。譬如，取食粮米而安心进食，善天得以供养；又如《欻哩漏诃那生本生经》中，魔以起首语引导本生，如来受乞食，安心并获天欲，以尊莲耳女众王子为因缘，天女因香料、乳香采集于空中而至，接受大大众菩萨与天女之安心；又如未遇佛出世时，贤劫饮福如《鹗鸟本生经》中，最胜富商于贤劫饮福，依赖鹗鸟饮福，守护六十万藏粮，藏粮四万余万，贮于寺院中，与诸窑炼泥土封缄藏粮，如是，于一日食毕，即发思『食此即死』。此时，一独觉佛临门而立。见此富商起欢喜心，断舍命以承接独觉佛。独觉佛入居处，以其方便法得使富商安心，与五百独觉佛共享安住。遂将熟饭、杂粮封缄献上。
Niddamokkantassa seṭṭhino chātatte uppanne so vuṭṭhahitvā bhariyaṃ āha – ‘‘bhatte ācāmakabhattamattaṃ olokehī’’ti. Susikkhitā sā ‘‘sabbaṃ dinnaṃ nanū’’ti avatvā ukkhaliyā pidhānaṃ vivari. Sā ukkhali taṅkhaṇeva sumanapupphamakuḷasadisassa sugandhasālibhattassa pūritā ahosi. Sā ca seṭṭhi ca santuṭṭhā sayañca sakalagehavāsino ca sakalanagaravāsino ca bhuñjiṃsu. Dabbiyā gahitagahitaṭṭhānaṃ puna pūritaṃ. Sakalasaṭṭhisahassakoṭṭhāgāresu sugandhasāliyo pūresuṃ. Sakalajambudīpavāsino seṭṭhissa gehatoyeva dhaññabījāni gahetvā sukhitā jātā. Evamādīsu anekasattanikāyesu sukhotaraṇaparipālanasaggamokkhapāpanesu pati sāmibhūto buddhoti paccekabuddho. Paccekabuddhānaṃ subhāsitānīti paccekabuddhehi ovādānusāsanīvasena suṭṭhu bhāsitāni kathitāni vacanāni. Caranti lokamhi sadevakamhīti devalokasahite sattaloke caranti pavattantīti attho. Sutvā tathā ye na karonti bālāti tathārūpaṃ paccekabuddhānaṃ subhāsitavacanaṃ ye bālā janā na karonti na manasi karonti, te bālā dukkhesu saṃsāradukkhesu punappunaṃ uppattivasena caranti pavattanti, dhāvantīti attho.
富商饮完饭后，于厨后起身谓妻曰：「饭量不过于客膳。」妻已受教，解开瓮盖。瓮内盛满含蜜甘露花甘香稻米。富商及家人皆得满足，与全宅住民、全邑众生共食。所藏粮再次填满。六十万藏堂满溢香米。居住于整个南瞻部洲者，以富商之家为种粮地，得以安心无忧。由此诸多生命得安乐生存，超越生灭苦，获得生天果报。这即是独觉佛依因缘出现之义。独觉佛所讲净善语，被视为劝导示现教训，言说圆善。其义谓，独觉佛与诸天共处于七重天，一同周游诸天界。闻彼言，不从之者被称为愚。此言之义者，愚人不行也，亦不思议。是故愚人于苦难轮回中反复生死，如驭走畜牲。
§138
138.Paccekabuddhānaṃ subhāsitānīti suṭṭhu bhāsitāni caturāpāyato muccanatthāya bhāsitāni vacanāni. Kiṃ bhūtāni? Avassavantaṃ pagghantaṃ khuddaṃ madhuṃ yathā madhuravacanānīti attho. Ye paṭipattiyuttā paṇḍitajanāpi paṭipattīsu vuttānusārena pavattantā tathārūpaṃ madhuravacanaṃ sutvā vacanakarā bhavanti, te paṇḍitajanā saccadasā catusaccadassino sapaññā paññāsahitā bhavantīti attho.
138.所谓独觉佛净善语，即为美言善说，旨在使人解脱四苦。此中所称为何？譬如因滞涩而沾粘的蜂蜜，正如甘美之语。善行善学之智者，依律行持听闻此类甘美语者，则为真智、证得四圣谛之贤者，智慧充盈。
§139
139.Paccekabuddhehijinehi bhāsitāti kilese jinanti jiniṃsūti jinā, tehi jinehi paccekabuddhehi vuttā bhāsitā kathitā. Kathā uḷārā ojavantā pākaṭā santi pavattanti. Tā, kathā sakyasīhena sakyarājavaṃsasīhena gotamena tathāgatena abhinikkhamitvā buddhabhūtena naruttamena narānaṃ uttamena seṭṭhena pakāsitā pākaṭīkatā desitāti sambandho. Kimatthanti āha ‘‘dhammavijānanattha’’nti. Navalokuttaradhammaṃ visesena jānāpanatthanti attho.
139.所谓独觉佛净善语，为驯伏烦恼者言说。驯烦恼者即为诸独觉佛。其言辞深烈、有力、明显。此言与释迦如来，释迦族之狮子，伟大智觉者，世尊出世教化为相应。其义谓：「为令众生知法故」。又谓能分别宣示世尊西方殊胜法义。
§140
140.Lokānukampāya imāni tesanti lokānukampatāya lokassa anukampaṃ paṭicca imāni vacanāni imā gāthāyo. Tesaṃ paccekabuddhānaṃ vikubbitāni visesena kubbitāni bhāsitānīti attho. Saṃvegasaṅgamativaḍḍhanatthanti paṇḍitānaṃ saṃvegavaḍḍhanatthañca asaṅgavaḍḍhanatthaṃ ekībhāvavaḍḍhanatthañca mativaḍḍhanatthaṃ paññāvaḍḍhanatthañca sayambhusīhena anācariyakena hutvā sayameva bhūtena jātena paṭividdhena sīhena abhītena gotamena sammāsambuddhena imāni vacanāni pakāsitāni, imā gāthāyo pakāsitā vivaritā uttānīkatāti attho. Itīti parisamāpanatthe nipāto.
140. 为感念众生慈悲故，这些言辞和偈颂被称为“感众生慈悲之语”。所谓“感众生慈悲”，是指依据对众生的慈悲而说出的言语。此中，有些是专门针对辟支佛所表达的，语意亦有特殊。修多罗中，“感激奋发、增长断除、增长内在力量、增长统一、增长智慧”皆为贤哲所行之义。释迦世尊因具大勇猛、无畏、不失正行者，自觉自证，于此教法中启示了这些言辞，因而这些偈颂得以展开显现、宣演、提升，至终结句号为止。
Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya · 如此，在名为《令清净者欢喜》的《譬喻注》中，
Paccekabuddhāpadānasaṃvaṇṇanā samattā. · 独觉佛譬喻详释已圆满。
3-1. Sāriputtattheraapadānavaṇṇanā三之一、沙利子长老譬喻注释
Tadanantaraṃ therāpadānasaṅgahagāthāyo saṃvaṇṇetuṃ ‘‘atha therāpadānaṃ suṇāthā’’ti āha. Atha-apadāna-saddānamattho heṭṭhā vuttova. Ettha thera-saddo panāyaṃ kālathirapaññattināmadheyyajeṭṭhādīsu anekesu atthesu vattati. Tathā hi ‘‘therovassikāni pūtīni cuṇṇakajātānī’’tiādīsu (dī. ni. 2.379; ma. ni. 1.112) kāle, therovassikāni cirakālaṃ ovassikānīti attho. ‘‘Theropi tāva mahā’’iccādīsu thire thirasīloti attho. ‘‘Therako ayamāyasmā mahallako’’tiādīsu paññattiyaṃ , lokapaññattimattoti attho. ‘‘Cundatthero phussatthero’’tiādīsu nāmadheyye, evaṃ katanāmoti attho. ‘‘Thero cāyaṃ kumāro mama puttesū’’tiādīsu jeṭṭhe, jeṭṭho kumāroti attho. Idha panāyaṃ kāle ca thire ca vattati. Tasmā ciraṃ kālaṃ ṭhitoti thero, thiratarasīlācāramaddavādiguṇābhiyutto vā theroti vuccati. Thero ca thero ceti therā, therānaṃ apadānaṃ kāraṇaṃ therāpadānaṃ, taṃ therāpadānaṃ suṇāthāti sambandho. Himavantassa avidūre, lambako nāma pabbatotiādi āyasmato sāriputtattherassa apadānaṃ, tassāyasmato mahāmoggallānattherassa ca vatthu evaṃ veditabbaṃ –
之后，「长老传记偈颂合集」以“现在听闻长老传记”开示。此处“长老”的词义，在不同时间、数量、长幼等级、名称类别等诸多层面均有应用。例如“长老年岁许多，衣袍多尘污”等说，意指年高久远；“此长老乃具德者”是指有德行的长者；“长老X、Y”是指具体姓名；“我是长老之子”等，指年长之义。这里“长老”词义既指时间久远，又指德行高深。因此，对有德长老的称呼为“长老”，他们之传记即为长老传记。相传离喜马拉雅不远，有名兰巴山的地方，尊者沙利夫长老的传记以及尊者大摩诃迦罗长老的故事，俱应被如此了解——
Atīte kira ito kappato satasahassakappādhike ekaasaṅkhyeyyamatthake āyasmā sāriputto brāhmaṇamahāsālakule nibbattitvā nāmena saradamāṇavo nāma ahosi. Mahāmoggallāno gahapatimahāsālakule nibbattitvā nāmena sirivaḍḍhanakuṭumbiko nāma ahosi. Te ubhopi sahapaṃsukīḷanasahāyā ahesuṃ. Tesu saradamāṇavo pitu accayena kulasantakaṃ dhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – ‘‘imesaṃ sattānaṃ maraṇaṃ nāma ekantikaṃ, tasmā mayā ekaṃ pabbajjaṃ upagantvā vimokkhamaggo gavesitabbo’’ti sahāyaṃ upasaṅkamitvā ‘‘samma, ahaṃ pabbajitukāmo. Kiṃ tvaṃ pabbajituṃ sakkhissasī’’ti vatvā tena ‘‘na sakkhissāmī’’ti vutte ‘‘hotu ahameva pabbajissāmī’’ti ratanakoṭṭhāgārāni vivarāpetvā kapaṇaddhikādīnaṃ mahādānaṃ datvā pabbatapādaṃ gantvā isipabbajjaṃ pabbaji. Tassa pabbajitassa anupabbajjaṃ pabbajitā catusattatisahassamattā brāhmaṇaputtā ahesuṃ. So pañca abhiññāyo aṭṭha ca samāpattiyo nibbattetvā tesampi jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Te sabbepi pañcābhiññā aṭṭha ca samāpattiyo nibbattisuṃ.
相传，从百千乃至千万劫之前，有尊者沙利夫生于婆罗门贵族，名为清净童子。而大摩诃迦罗则生于婆罗门地主之家，名唤富盛族人。二人均是同伴，经常共同修习苦行。其中清净童子每日思惟有情生死实为无常，因此意欲出家寻求解脱之道，遂向同伴请求护持，宣称“我愿出家，你可否随我同行？”对方答“不可”，于是他自行出家，施舍珍宝、布施诸多财物，赴山脚入比库戒。由此出家者，达四万七千余人，均为婆罗门之子。他们圆满了“五通”，“八禅定果”，由此展示复杂的遍身光相。此等众生，皆圆满五通、八禅定果，自达涅槃。
Tena samayena anomadassī nāma sammāsambuddho loke uppajjitvā pavattitavaradhammacakko satte saṃsāramahoghato tāretvā ekadivasaṃ saradatāpasassa ca antevāsikānañca saṅgahaṃ kattukāmo eko adutiyo pattacīvaramādāya ākāsena gantvā ‘‘buddhabhāvaṃ me jānātū’’ti tāpasassa passantasseva ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Saradatāpaso satthu sarīre mahāpurisalakkhaṇāni upadhāretvā ‘‘sabbaññubuddhoyevāya’’nti niṭṭhaṃ gantvā paccuggamanaṃ katvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane. Saradatāpaso satthu santike ekamantaṃ nisīdi.
当时，名为阿诺摩达悉的正自觉者出现在世间，开转法轮，度脱众生出轮回之苦。于某日，他欲聚集夏安居修行的众苦行者和在家弟子，乘云而降地面。到达之后，彰显无上庄严，显出大人相仪，自称“我即此处此时之全知识者”。长者们兴起高尚心，授座于觉者尊前。世尊端坐于指定之座，夏安居众于一旁肃静而坐。
Tasmiṃ samaye tassa antevāsikā catusattatisahassamattā jaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā āgatā satthāraṃ disvā sañjātapasādā attano ācariyassa satthu ca nisinnākāraṃ oloketvā ‘‘ācariya, mayaṃ pubbe ‘tumhehi mahantataro koci natthī’ti maññāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti āhaṃsu. Kiṃ vadetha, tātā, sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha, sabbaññubuddhena maṃ tulaṃ mā karitthāti. Atha te tāpasā ācariyassa vacanaṃ sutvā ‘‘yāva mahā vatāyaṃ purisuttamo’’ti sabbeva pādesu nipatitvā satthāraṃ vandiṃsu.
当时夏安居中，共聚四万七千名具德苦行者，皆身强健，调伏身心持守戒律，带来各种果实供养世尊。见此情景生起敬意，便言道：“老师，从前我们认为无人胜过你们，但如今此人胜过你们。我等愿一同效法。”世尊闻语，慈悲称许，“至于最伟大的男子”，众皆合掌叩拜世尊。
Atha te ācariyo āha – ‘‘tātā, satthu anucchaviko no deyyadhammo natthi, satthā ca bhikkhācaravelāya idhāgato, handa, mayaṃ deyyadhammaṃ yathābalaṃ dassāma. Tumhehi yaṃ yaṃ paṇītaṃ phalāphalaṃ ābhataṃ, taṃ taṃ āharathā’’ti āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā satthari nisinne sabbe antevāsike pakkosāpetvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū’’ti cintesi. Tāvadeva satasahassakhīṇāsavaparivārā aggasāvakā āgantvā bhagavantaṃ vanditvā ekamantaṃ aṭṭhaṃsu.
于是世尊开示：“父母啊，供养师长无所不善，法无缺漏。如今我于出家生活时期亲至此处，世尊来时，我等当示现所获之果。”随即供养果实，洁净手掌，呈给如来佛足。天人施以如意甘露，苦行者亲自以水洗佛足。食事毕时，众苦行者互相商议，在世尊前畅论珍贵之法。世尊思维“应有两百位领众出家弟子同在僧团”，遂率众弟子二百余人前来，恭敬顶礼佛陀，分别坐于一处。
Tato saradatāpaso antevāsike āmantesi – ‘‘tātā, satthu bhikkhusaṅghassa ca pupphāsanena pūjā kātabbā, tasmā pupphāni āharathā’’ti. Te tāvadeva iddhiyā vaṇṇagandhasampannāni pupphāni āharitvā buddhassa yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ, ubhinnaṃ aggasāvakānaṃ tigāvutaṃ , sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ paññāpesuṃ. Evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ‘‘bhante, mayhaṃ anuggahatthāya imaṃ pupphāsanaṃ atiruhathā’’ti āha. Nisīdi bhagavā pupphāsane . Satthari nisinne dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. Satthā ‘‘tesaṃ mahapphalaṃ hotū’’ti nirodhaṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi nirodhaṃ samāpajjiṃsu. Tāpaso sattāhaṃ nirantaraṃ satthu pupphacchattaṃ dhārento aṭṭhāsi. Itare vanamūlaphalaṃ paribhuñjitvā sesakāle añjaliṃ paggayha aṭṭhaṃsu. Satthā sattāhassa accayena nirodhato vuṭṭhahitvā aggasāvakaṃ nisabhattheraṃ āmantesi – ‘‘tāpasānaṃ pupphāsanānumodanaṃ karohī’’ti. Thero sāvakapāramīñāṇe ṭhatvā tesaṃ pupphāsanānumodanaṃ akāsi. Tassa desanāvasāne satthā dutiyaṃ aggasāvakaṃ anomattheraṃ āmantesi – ‘‘tvampi imesaṃ dhammaṃ desehī’’ti. Sopi tepiṭakaṃ buddhavacanaṃ sammasitvā tesaṃ dhammaṃ kathesi. Dvinnampi desanāya dhammābhisamayo nāhosi. Atha satthā buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Desanāvasāne ṭhapetvā saradatāpasaṃ avasesā sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu. Satthā te ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva antarahitatāpasavesā aṭṭhaparikkhāradharā saṭṭhivassikatthero viya ahesuṃ.
于是，修持精进者在举行结束仪式时，告诫众人曰：「乞求，应该为世尊及比库僧团以鲜花供养礼敬，因此请采集花朵。」他们便依靠神通，采来色香俱足的花朵，在距离佛陀数由旬之处设置花坛，以供养佛及双尊长、众弟子各三千人，以及其余比库，依照所属不同分派，布置相当大小的花坛，并修饰僧团场所。如此排列座位时，修持精进者踊跃于如来佛前合掌顶礼，请求道：「尊者，请让我登上这花坛恭敬礼拜。」世尊就座于花坛，导师坐于中间两位长尊弟子之间，其余比库各就其席而坐。世尊言：「愿你们同获大大利益。」即入涅槃境界。知晓世尊入涅槃之相，两位长尊弟子与其余比库也同证得涅槃。修持精进者持续七日，日夜护持世尊花伞；其余在山林采食果实的弟子临终时合掌顶礼共度八日。世尊于七日届满后证得涅槃而起，称赞长尊弟子为行者祝圣鲜花供养，并嘱托他们赞叹鲜花供养。尊者依其长老弟子的智慧，赞叹鲜花供养。说法完毕，世尊召唤第二位长尊弟子，命其宣讲法义。彼亦恭敬传述佛语，未有二次说法因缘。继而，世尊于佛所在之地立足，开始讲法。说法终了，令修持精进者于座前安住，尽皆于四万七千三百众中究竟证得阿拉汉果。世尊伸手示意：「诸比库们。」这些精进者即如同远离尘世、持八种具足法衣的六十岁长老般，成就无染行者。
Saradatāpaso pana ‘‘aho vatāhampi ayaṃ nisabhatthero viya anāgate ekassa buddhassa sāvako bhaveyya’’nti desanākāle uppannaparivitakkatāya aññavihito hutvā maggaphalāni paṭivijjhituṃ nāsakkhi. Atha satthāraṃ vanditvā tathā paṇidhānaṃ akāsi. Satthā anantarāyena samijjhanabhāvaṃ disvā ‘‘ito kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā gotamassa nāma sammāsambuddhassa aggasāvako sāriputto nāma bhavissatī’’ti byākaritvā dhammakathaṃ vatvā bhikkhusaṅghaparivāro ākāsaṃ pakkhandi. Saradatāpasopi sahāyassa sirivaḍḍhassa santikaṃ gantvā ‘‘samma, mayā anomadassissa bhagavato pādamūle anāgate uppajjanakassa gotamasammāsambuddhassa aggasāvakaṭṭhānaṃ patthitaṃ, tvampi tassa dutiyasāvakaṭṭhānaṃ patthehī’’ti. Sirivaḍḍho taṃ upadesaṃ sutvā attano nivesanadvāre aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā lājapañcamāni pupphāni vikiritvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā bhikkhūnampi āsanāni paññāpetvā mahantaṃ sakkārasammānaṃ sajjetvā saradatāpasena satthāraṃ nimantāpetvā sattāhaṃ mahādānaṃ pavattetvā buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā dutiyasāvakabhāvāya paṇidhānaṃ akāsi. Satthā tassa anantarāyena samijjhanabhāvaṃ disvā vuttanayena byākaritvā bhattānumodanaṃ katvā pakkāmi. Sirivaḍḍho haṭṭhapahaṭṭho yāvajīvaṃ kusalakammaṃ katvā dutiyacittavāre kāmāvacaradevaloke nibbatti. Saradatāpaso cattāro brahmavihāre bhāvetvā brahmaloke nibbatti.
修持精进者感叹道：「唉！此长尊弟子日后必将成为未来佛的弟子。」在说法之时，其因疑虑或别种原因而口出牢骚，无法获悟道果。后来恭敬世尊，立此誓言。世尊见其精进无阻，预言曰：「过数百万亿无量劫后，将于名为果德玛的正自觉者出现时，长尊弟子名沙利医必将成为其首席弟子。」言毕，展开法义，众比库闻听无不欢悦。修持精进者前往沙利医弟子萨里瓦达长老处，述说此预言：「今我于未来生中，于佛足下，得闻果德玛正觉的首席弟子沙利医之名，愿你也于未来生中成为第二长尊弟子。」沙利瓦达闻诫言后，于自处之地平整场所，撒布二十八束鲜花，铺设蓝莲花床，建造供养佛像的坛台，并安置座席，隆重恭敬请请佛，并以大布施维持七日，遮盖以美丽锦缎，立誓成就第二长尊弟子的果位。世尊见其精进无阻，于结法后赞叹其布施，并欢喜地离开。沙利瓦达于是秉持善业，生生世世修持善行，于欲界天出生。修持精进者修持四梵住，根据善业所感往生梵天界。
Tato paṭṭhāya tesaṃ ubhinnampi antarā kammaṃ na kathitaṃ. Amhākaṃ pana bhagavato uppattito puretarameva saradatāpaso rājagahassa avidūre upatissāgāme rūpasāriyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Taṃdivasamevassa sahāyopi rājagahasseva avidūre kolitagāme moggaliyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Tasmā moggallāno moggaliyā brāhmaṇiyā puttoti moggallāno. Moggaligottena jātoti vā moggallāno. Atha vā mātukumārikakāle tassā mātāpitūhi vuttaṃ – ‘‘mā uggali mā uggalī’’ti vacanamupādāya ‘‘muggalī’’ti nāmaṃ. Tassā muggaliyā puttoti moggallāno. Atha vā sotāpattimaggādimaggassa lābhe ādāne paṭivijjhane alaṃ samatthoti moggallānoti. Tāni kira dve kulāni yāva sattamā kulaparivaṭṭā ābaddhasahāyāneva. Tesaṃ dvinnaṃ ekadivasameva gabbhaparihāramadaṃsu. Dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo paṭṭhapesuṃ. Nāmaggahaṇadivase rūpasārībrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā upatissoti nāmaṃ kariṃsu. Itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ kariṃsu. Te ubhopi mahatā parivārena vaḍḍhantā vuddhimanvāya sabbasippānaṃ pāraṃ agamaṃsu.
接着，二者各自的因缘未曾详细广弘。惟我修持精进者，昔日初生于王舍城不远的无学村，受与罗波萨利婆罗门家族女子生父母之约定。于同一年，助役者亦生于无学村，娶同一家婆罗门女为妻。故而，摩嘎剌那被称为婆罗门女子的子嗣，以族姓命名为摩嘎剌那。或谓其名缘于母家辈份之称，因母教中称呼为「勿加利」「勿加莉」，遂名「摩嘎剌那」。及得初果入流果后，认识断除与观察法道理，遂得称为摩嘎剌那。两家族谱共流转七代，彼此彼此交往如同同舟共济。某一日，两家女眷同降胎。经十个月胎育，六十多个族系互相关联。取名日时，婆罗门女子所出之子为无学村最大的家族出身，被称为无学子；另一方无学村大族子则造作为哥利子。两家家族不断扩大繁盛，智慧增长，技艺圆满，通达众工艺。
Athekadivasaṃ te rājagahe giraggasamajjaṃ passantā mahājanaṃ sannipatitaṃ disvā ñāṇassa paripākaṃ gatattā yoniso ummujjantā ‘‘sabbepime oraṃ vassasatāva maccumukhaṃ pavisantī’’ti saṃvegaṃ paṭilabhitvā ‘‘amhehi mokkhadhammo pariyesitabbo, tañca pariyesantehi ekā pabbajjā laddhuṃ vaṭṭatī’’ti nicchayaṃ katvā pañcamāṇavakasatehi saddhiṃ sañcayassa paribbājakassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo lābhaggayasaggappatto ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ parimajjitvā tattha sāraṃ adisvā tato nibbijjitvā tattha tattha paṇḍitasammate samaṇabrāhmaṇe pañhaṃ pucchanti, te tehi puṭṭhā na sampādenti. Aññadatthu teyeva tesaṃ pañhaṃ vissajjenti. Evaṃ te mokkhaṃ pariyesantā katikaṃ akaṃsu – ‘‘amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū’’ti.
某一日，诸人于王舍城山麓之下目睹大型群众聚会，心智成熟觉知生命无常，惊起修行决心，言：「这诸众皆百年生命将随死灭入流转苦海，我们应当探求解脱之法，既寻求彼道，则须先受出家戒。」于是，约五百僧侣会集，集于一处林中出家。出家后，因聚集处尚未具足利益，无所依止。诸人辛勤积累资粮，渐入开悟，遂于各处问法，然未获答复。另有一地，少数人得解脱秘诀，亦宣布解脱。故这些寻求解脱者，立下誓言，「若谁最先证得无死涅槃，必当告知他者。」
Tena ca samayena amhākaṃ satthari paṭhamābhisambodhiṃ patvā pavattitavaradhammacakke anupubbena uruvelakassapādike sahassajaṭile dametvā rājagahe viharante ekadivasaṃ upatisso paribbājako paribbājakārāmaṃ gacchanto āyasmantaṃ assajittheraṃ rājagahe piṇḍāya carantaṃ disvā ‘‘na mayā evarūpo ākappasampanno pabbajito diṭṭhapubbo, santadhammena nāma ettha bhavitabba’’nti sañjātapasādo pañhaṃ pucchituṃ āyasmantaṃ udikkhanto piṭṭhito piṭṭhito anubandhi. Theropi laddhapiṇḍapāto paribhuñjituṃ patirūpaṃ okāsaṃ gato. Paribbājako attano paribbājakapīṭhaṃ paññāpetvā adāsi. Bhattakiccapariyosāne cassa attano kuṇḍikāya udakaṃ adāsi. Evaṃ so ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ paṭisanthāraṃ katvā – ‘‘ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti pucchi. Thero sammāsambuddhaṃ apadisi. Puna tena ‘‘kiṃ vādī panāyasmato satthā’’ti puṭṭho ‘‘imassa sāsanassa gambhīrataṃ dassessāmī’’ti attano navakabhāvaṃ pavedetvā saṅkhepavasena cassa sāsanadhammaṃ kathento ‘‘ye dhammā hetuppabhavā’’ti (mahāva. 60; apa. thera 1.1.286) gāthamāha. Paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattimaggaphale patiṭṭhahi. Itaraṃ padadvayaṃ sotāpannakāle niṭṭhāsi. Gāthāpariyosāne pana sotāpanno hutvā uparivisese apavattante ‘‘bhavissati ettha kāraṇa’’nti sallakkhetvā theraṃ āha – ‘‘mā, bhante, upari dhammadesanaṃ vaḍḍhayittha, ettakameva alaṃ, kahaṃ amhākaṃ satthā vasatī’’ti? ‘‘Veḷuvane’’ti. ‘‘Bhante, tumhe purato gacchatha, ahaṃ mayhaṃ sahāyassa katapaṭiññaṃ mocetvā taṃ gahetvā āgamissāmī’’ti pañcapatiṭṭhitena vanditvā padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmaṃ agamāsi.
彼时，我师初成正觉，开启转法轮，于乌鲁维罗迦舍比水岸广弘千劫之法；一日，游方比库阿沙基禀命于王舍城乞食，遇见比库上座，见其行为端庄，出家本末严谨，遂起疑问，连续追随不去。上座亦赐予食饭，主动为比库指点坐处，供养之事具足。此后，师徒对话，师问：「谁为你的导师？你遵行何法？」长老言：「正自觉者。」又问：「阿尊者所传法言为何？」长老陈述佛教义，简明扼要，引三法因缘谛之偈语。比库听毕，证得入流果，在彼与另一比库随后证果。偈终，入流比库告戒师长：「尊者，勿于上方扩大说法，且仅此少许，师尊住处何在？」对曰：「于竹林。」比库请导师先行，自己亦欲度脱同行五人，遂绕行顶礼，至僧舍而去。
Kolitaparibbājako taṃ dūratova āgacchantaṃ disvā ‘‘mukhavaṇṇo na aññadivasesu viya addhānena amataṃ adhigataṃ bhavissatī’’ti tenevassa visesādhigamaṃ sambhāvetvā amatādhigamaṃ pucchi. Sopissa ‘‘āvuso, amatamadhigata’’nti paṭijānitvā tameva gāthaṃ abhāsi. Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – ‘‘kahaṃ no satthā’’ti? ‘‘Veḷuvane’’ti. ‘‘Tena hi, āvuso, āyāma, satthāraṃ passissāmā’’ti. Upatisso sabbakālampi ācariyapūjakova, tasmā sañcayassa satthu guṇe pakāsetvā tampi satthu santikaṃ netukāmo ahosi. So lābhāsāpakato antevāsikabhāvaṃ anicchanto ‘‘na sakkomi cāṭi hutvā udakasiñcanaṃ hotu’’nti paṭikkhipi. Te anekehi kāraṇehi taṃ saññāpetuṃ asakkontā attano ovāde vattamānehi aḍḍhuteyyasatehi antevāsikehi saddhiṃ veḷuvanaṃ agamaṃsu. Satthā te dūratova āgacchante disvā ‘‘etaṃ me sāvakayugaṃ bhavissati, aggaṃ bhaddayuga’’nti vatvā tesaṃ parisāya cariyavasena dhammaṃ desetvā arahatte patiṭṭhāpetvā ehibhikkhubhāvena upasampadaṃ adāsi. Yathā tesaṃ evaṃ aggasāvakānampi iddhimayapattacīvaraṃ āgatameva. Uparimaggattayakiccaṃ pana na niṭṭhāsi. Kasmā? Sāvakapāramīñāṇassa mahantatāya.
哥利游方比库遥望远方，见妙面容，发愿曰：「他日必成无死果。」问及偈末，入流果位确立后，问：「我师所在何处？」答曰：「竹林。」哥利闻言欢喜：「有朝一日，必见师尊风采。」阿沙基如常受师礼拜，显示出对师尊善行的极大敬仰，而因贪心欲及布施而不肯下水浇灌，故多次推辞。诸多原因未能劝解，其弟子和侍者多次劝说，终究无法改变旁人之心。游方比库同行亦抵达竹林，世尊远眺，称赞此时弟子时代将成，嘱咐大众教化成就阿拉汉，并为众比库举行比库尼上座戒授戒仪式。因弟子精进，首席弟子得具足神通法衣，然而高阶道业尚未圆熟，缘何？在于弟子智慧大德尚未周成。
Tesu āyasmā mahāmoggallāno pabbajitato sattame divase magadharaṭṭhe kallavālagāme samaṇadhammaṃ karonto thinamiddhe okkamante satthārā saṃvejito thinamiddhaṃ vinodetvā dhātukammaṭṭhānaṃ suṇanto eva uparimaggattayaṃ adhigantvā sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Āyasmā sāriputto pabbajjāya addhamāsaṃ atikkamitvā satthārā saddhiṃ rājagahe sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante (ma. ni. 2.201 ādayo) desiyamāne desanānusārena ñāṇaṃ pesetvā parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Iti dvinnaṃ aggasāvakānaṃ satthu samīpe eva sāvakapāramīñāṇaṃ matthakaṃ pattaṃ.
在那些日子里，尊者大摩嘎剌那于第七天，在摩揭陀国迦罗伐罗村出家修行，遵从沙门教法，调伏昏沉之心。受教者闻听其教师启发，调伏昏沉，实修境界，并证得了上位道，掌握了弟子究竟智慧的果基。尊者沙利子于出家后超过半个月，亦同师共住王舍城猪头舍，宣说其比库长兄长爪游方者之苦受收摄经，于法中依教义传授智慧，如同食用他人增益之饭，获得了弟子究竟智慧的果基。由此，两位最上乘弟子仅在佛陀面前，即已获得了弟子究竟智慧的果基。
Evaṃ pattasāvakapāramīñāṇo āyasmā sāriputto ‘‘kena kammena ayaṃ sampatti laddhā’’ti āvajjento taṃ ñatvā pītisomanassavasena udānaṃ udānento ‘‘himavantassa avidūre’’tiādimāha. Tena vuttaṃ –
弟子究竟智慧果基既得，尊者沙利子问曰：「此成就得自何种业？」知此义后，欢喜自在，欢欣鼓舞地高声呼喊说道：「喜见喜闻于喜马拉雅山不远之处！」于是对此有云：
§141
141.
‘‘Himavantassa avidūre, lambako nāma pabbato;
「喜马拉雅山不远处，有座名为蓝巴神山；
Assamo sukato mayhaṃ, paṇṇasālā sumāpitā’’ti.
此处清凉舒适，覆以茂密的柳荫。」
Tattha himavantassāti himo assa atthīti himavā, tassa himavantassa avidūre samīpe, himālayapaṭibaddhavanehi attho. Lambako nāma pabbatoti evaṃnāmako paṃsumissakapabbato. Assamo sukato mayhanti tasmiṃ lambake pabbate mayhaṃ mamatthāya kato assamo araññavāso āsamantato samoti assamo. Natthi paviṭṭhānaṃ samo parissamo etthāti vā assamo, so itthambhūto araññavāso suṭṭhu kato, rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādivasena sundarenākārena katoti attho. Paṇṇasālāti usīrapabbajādīhi paṇṇehi chāditā nivasanapaṇṇasālāti attho.
其中“喜马拉雅山”意为雪山，指喜马拉雅山其不远处，与喜马拉雅相连山林为依止。蓝巴是山名，即名为般苏迷萨的山峰。所谓清凉舒适，是指在该蓝巴山中，清凉静谧，为修行安养之所。此处“舒适”无别之意，指清凉舒适、安适，是修行的静处。从“般苏迷萨”[Pali: pañṇasālā]意为由柳树枝繁茂覆盖之屋檐，小屋或亭阁，亦即柳荫处，意指居住之所被密密叶枝遮蔽，得柳荫保护。
§142
142.
一百四十二。
‘‘Uttānakūlā nadikā, supatitthā manoramā;
『上流岸边的河流，居所美丽且安稳；
Susuddhapulinākiṇṇā, avidūre mamassamaṃ’’.
水清且河床平坦，距离我处不远。』
Tattha uttānakūlāti agambhīrā nadī. Supatitthāti sundarapatitthā. Manoramā manallīnā manāpā. Susuddhapulinākiṇṇāti suṭṭhu dhavalamuttādalasadisavālukākiṇṇā gahanībhūtāti attho. Sā itthambhūtā nadikā kunnadī mamassamaṃ mayhaṃ assamassa avidūre samīpe ahosīti attho. ‘‘Assama’’nti ca sattamyatthe upayogavacananti veditabbaṃ.
此中『上流岸边』者，指深广的河流。『居所美丽』是美好所处之地。『安稳』意指令人愉悦、称心。『水清且河床平坦』意指水洁白如莲花瓣下的沙粒，河床平坦，此即深邃之意。此河为母亲河，是浸湿草木之处，且不远离我处、临近。『不远』一词在巴利语中用于表达相对距离，须明白其用法。
§143
143.
一百四十三。
‘‘Asakkharā apabbhārā, sādu appaṭigandhikā;
『水流缓缓，水势平顺，香气清淡，水质洁净；
Sandatī nadikā tattha, sobhayantā mamassamaṃ’’.
河流在此奔涌，宛如母亲哺育着子女般美好。
Tattha asakkharāti ‘‘pulinākiṇṇā’’ti vuttattā asakkharā sakkharavirahitā. Apabbhārāti pabbhāravirahitā, agambhīrakūlāti attho. Sādu appaṭigandhikāti sādurasodakā duggandharahitā mayhaṃ assamapadaṃ sobhayantī nadikā khuddakanadī sandati pavattatīti attho.
此处‘无声’者，谓无波沙声。‘无节’者，谓无波纹，‘无深岸’者为义。‘洁净无臭’者，谓清凉甘甜、无恶臭。意即此河好似母亲哺育着儿女，呈现清净无臭、小河奔涌流淌的状态。
§144
144.
一百四十四。
‘‘Kumbhīlā makarā cettha, susumārā ca kacchapā;
“此处有罐鱼、鳄鱼，及敏捷之龟；
Sandati nadikā tattha, sobhayantā mamassamaṃ’’.
河流在此奔涌，好似母亲哺育着子女般美好。”
Tattha kumbhīlamacchā makaramacchā ca susumārā caṇḍamacchā ca kacchapamacchā ca ettha etissaṃ nadiyaṃ kīḷantā ahesunti sambandho. Mamassamaṃ sobhayantā nadikā khuddakanadī sandati pavattatīti sambandho.
此处有罐鱼、鳄鱼、敏捷鱼、猛鱼、龟等在此河流中戏水嬉游。意指河流如母亲哺育儿女一般美好，小河奔流不停。
§145
145.
‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;
『溪水淤泥之中聚集的鱼类，有野生的、有育成的、亦有幼小的；
Vaggaḷā papatāyantā, sobhayanti mamassamaṃ’’.
它们结群潜游，彼此相伴，犹如我的挚爱之所。』
Pāṭhīnamacchā ca pāvusā macchā ca balajamacchā ca muñjamacchā rohitamacchā ca vaggaḷamacchā ca ete sabbe macchajātikā ito cito ca papatāyantā nadiyā saddhiṃ pavattantā mama assamapadaṃ sobhayantīti attho.
所谓溪水中的鱼类，即淤泥之鱼、野生成鱼、幼鱼、育成鱼、成鱼和群游鱼，这些皆为鱼的不同生类，或时或刻聚集结群，沿河流同游，共处于我所深爱之地，这即其义。
§146
146.
‘‘Ubho kūlesu nadiyā, pupphino phalino dumā;
『河边二岸，繁花烂漫，果实丰盈，绿荫覆盖；'}
Ubhato abhilambantā, sobhayanti mamassamaṃ’’.
“两边都依傍着，装饰着就如我所有的那样。”
Tattha ubho kūlesūti tassā nadiyā ubhosu passesu dhuvapupphino dhuvaphalino rukkhā ubhato abhilambantā nadiyā ubho tīre heṭṭhā onamantā mama assamaṃ sobhayantīti attho.
此处言“在两岸”，指彼河流两边的清洁花果树木，两边依傍着，在河的两岸下垂，装饰着如同我的一样，义即如此。
§147
147.
‘‘Ambā sālā ca tilakā, pāṭalī sinduvārakā;
“芒果树、沙梨树和岗兰树，
Dibbagandhā sampavanti, pupphitā mama assame’’.
散发天香，盛开着，如我所有的。”
Tattha ambāti madhupiṇḍiambā ca sālarukkhā ca tilakarukkhā ca pāṭalirukkhā ca sinduvārakarukkhā ca ete rukkhā niccakālaṃ pupphitā pupphantā. Dibbā gandhā iva mama assame sugandhā sampavanti samantato pavāyantīti attho.
此处芒果即蜂蜜果，沙梨树、岗兰树、芒果树、岗兰树等诸树常年开花，花香犹如天香一般，散布四方，义即如此。
§148
148.
一百四十八。
‘‘Campakā saḷalā nīpā, nāgapunnāgaketakā;
『欝金香、沙拉树、尼波树、那伽树、玳瑁树，
Dibbagandhā sampavanti, pupphitā mama assame’’.
天香充满，开花如我庄园中所栽。』
Tattha campakarukkhā ca saḷalarukkhā ca suvaṇṇavaṭṭalasadisapupphā nīparukkhā ca nāgarukkhā ca punnāgarukkhā ca sugandhayantā ketakarukkhā ca ete sabbe rukkhā dibbā gandhāriva mama assame pupphitā phullitā sampavanti sugandhaṃ suṭṭhu pavāyantīti attho.
此处所说欝金香树与沙拉树、金环叶树以及尼波树、那伽树、玳瑁树，皆为芬芳之树，花如金环纹饰，在园中盛开，香气洋溢，良好传播，此意也。
§149
149.
一百四十九。
Asokā ca‘‘adhimuttā asokā ca, bhaginīmālā ca pupphitā;
无忧树已萌芽，无忧树开花，姐妹丛花竞相绽放；
Aṅkolā bimbijālā ca, pupphitā mama assame’’.
『蔓藤』与『蔓攀藤』，皆为我园中花开之物。
Tattha pupphitā adhimuttakarukkhā ca pupphitā asokarukkhā ca pupphitā bhaginīmālā ca pupphitā aṅkolā ca pupphitā bimbijālā ca ete rukkhā mama assame phullitā sobhayantīti sambandho.
其中花开的高大刺槐树、花开的无忧树、花开的姊妹花串、花开的蔓藤以及花开的蔓攀藤，皆为我园中树木，满开花朵，鲜艳美观，此即其关联。
§150
150.
一百五十。
‘‘Ketakā kandali ceva, godhukā tiṇasūlikā;
『鹿角花』与『缠绕草』，及『稻草叉形花』；
Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.
皆具神香，盛开时美丽艳丽，如我园中花。
Tattha ketakāti sugandhaketakagacchā ca. Kandalirukkhā ca godhukarukkhā ca tiṇasūlikagacchā ca ete sabbe rukkhajātikā dibbagandhaṃ pavāyamānā mama assamaṃ sakalaṃ sobhayantīti attho.
其中鹿角花者，亦称香鹿角花；缠绕树、稻草叉形树亦属此类；以上俱为树类，散发芳香，盛开时鲜艳夺目，如我园中花一般。
§151
151.
‘‘Kaṇikārā kaṇṇikā ca, asanā ajjunā bahū;
「灌木类中有金刚梨与栗子属，沙发树与阿准树等众多，
Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.
皆散发天香，光彩照耀堪比我阿萨摩树。」
Ete kaṇikārādayo rukkhā mama assamaṃ sakalaṃ sobhayantā dibbagandhaṃ sampavāyantīti sambandho.
这些金刚梨等诸树，宛如我的阿萨摩树，皆遍体光华，散发天香之理。
§152
152.
‘‘Punnāgā giripunnāgā, koviḷārā ca pupphitā;
「石榴树与山石榴，缬草属开花之树，
Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.
『地比伽闻达』具清净香气者，光明鲜净，与我等同。
Punnāgādayo rukkhā dibbagandhaṃ pavāyamānā mama assamaṃ sobhayantīti attho.
如『布那伽』等树，散发清净香气，光明鲜净，与我等同，此义也。
§153
153.
‘‘Uddālakā ca kuṭajā, kadambā vakulā bahū;
『于陀拉迦』与『屈吒迦』，『迦担巴』与『瓦拘拉』，众多品种，
Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.
具清净香气者，光明鲜净，与我等同。」
Uddālakādayo rukkhā dibbagandhaṃ vāyamānā mama assamaṃ sobhayantīti sambandho.
『于陀拉迦』等树，散发清净香气，光明鲜净，与我等同者，以上相关义理也。
§154
154.
‘‘Āḷakā isimuggā ca, kadalimātuluṅgiyo;
「有荆棘树与象鼻树，及香蕉、棕榈等树；
Gandhodakena saṃvaḍḍhā, phalāni dhārayanti te’’.
因香水水滋养，结果累累。」
Tattha ete āḷakādayo gacchā candanādisugandhagandhodakena vaḍḍhitvā suvaṇṇaphalāni dhārentā mama assamaṃ sobhayantīti attho.
此处所言诸荆棘等树，因檀那等香气清净之水滋养，结果金黄色果，光彩夺目，犹如与我匹敌。
§155
155.
‘‘Aññe pupphanti padumā, aññe jāyanti kesarī;
「有者花开莲华，有者生长藏红花；
Aññe opupphā padumā, pupphitā taḷāke tadā’’.
有些莲花未曾盛开，有些已然盛开，彼时正值池泽，莲花展现美态。
Tattha aññe pupphanti padumāti mama assamassa avidūre taḷāke aññe ekacce padumā pupphanti, ekacce kesarī padumā jāyanti nibbattanti, ekacce padumā opupphā vigalitapattakesarāti attho.
在此，有些莲花在池泽中盛开，这是因我心意所近之处，但也有些莲花开于池泽的他处，有的莲花如黄色的莲花生长、发出色彩变化，这里“未盛开莲花破裂成黄色”是其义。
§156
156.
‘‘Gabbhaṃ gaṇhanti padumā, niddhāvanti muḷāliyo;
“莲花孕育蕴含种子，根茎沉入泥中；
Siṅghāṭipattamākiṇṇā, sobhanti taḷāke tadā’’.
被花瓣叶片覆盖，光彩照耀池泽彼时。”
Tattha gabbhaṃ gaṇhanti padumāti tadā tāpasena hutvā mama vasanasamaye ekacce padumā taḷākabbhantare makuḷapupphādayo gaṇhanti. Muḷāliyo padumamūlā niddhāvanti ito kaddamabbhantarato hatthidāṭhā viya gacchantīti attho. Pattapupphamākiṇṇā gahanībhūtā siṅghāṭiyo sobhayantīti attho.
此处“莲花孕育种子”，意即当时因修行勤奋，我居之时，有些莲花在池泽之间蓓蕾初开。根茎沉没乃指莲根深藏于池泥之中，犹如象牙稳固，来自泥土底部向上延展之意。由花瓣覆盖，花萼覆盖，意即其叶片象征深密的包裹，装饰着池泽，分外光华灿烂。
§157
157.
‘‘Nayitā ambagandhī ca, uttalī bandhujīvakā;
『乃伊陀』香美，『安摩迦呵提』香芬，『优陀利』与『般珠吉瓦迦』皆为树名；
Dibbagandhā sampavanti, pupphitā taḷāke tadā’’.
这些树木散发天香，彼时在池塘边开花盛放。
Tadā mama vasanasamaye taḷākassa samīpe nayitā ca gacchā ambagandhī ca gacchā uttalī nāma gacchā ca bandhujīvakā ca ete sabbe gacchā pupphitā pupphadhāritā sugandhavāhakā taḷākaṃ sobhayantīti attho.
当时我面对居住季节，于池塘近侧见乃伊陀树、安摩迦呵提树、优陀利树及般珠吉瓦迦树。诸树皆开花茂盛，并承载花香，令池塘光彩照人，此为其义。
§158
158.
‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;
『巴提那』树下有水，鱼群众多，猿猴也棲息其中；
Saṃgulā maggurā ceva, vasanti taḷāke tadā’’.
当时，有群养的螃蟹也栖息在池塘中。
Tadā mama vasanasamaye nibbhītā pāṭhīnādayo macchā taḷāke vasantīti sambandho.
那时，在我居住之处，道路附近的鱼类等诸多水中生物都已平静安然地生活在池塘中，这便是所说的关联。
§159
159.
‘‘Kumbhīlā susumārā ca, tantigāhā ca rakkhasā;
『陶罐鱼、细长鱼以及依附其上的守护神，』
Oguhā ajagarā ca, vasanti taḷāke tadā’’.
『还有鼬蛇和蟒蛇，也都那时栖居在池塘中。』
Tadā mama vasanasamaye mama assamasamīpe taḷāke ete kumbhīlādayo macchā nibbhītā nirūpaddavā vasantīti sambandho.
当时，在我居住之时，在我卧处附近的池塘里，这些陶罐鱼等众多水中鱼类已经平静又不受惊扰地生活着，这就是所说的关联。
§160
160.
‘‘Pārevatā ravihaṃsā, cakkavākā nadīcarā;
『天边苍鹰、鹭鸶，鸳鸯，河鸟；
Kokilā sukasāḷikā, upajīvanti taṃ saraṃ’’.
阝鹃，喜鹊，依靠此湖生活。』
Tattha mama assamasamīpe saraṃ nissāya pārevatāpakkhī ca ravihaṃsāpakkhī ca nadīcarā cakkavākapakkhī ca kokilāpakkhī ca sukapakkhī ca sāḷikāpakkhī ca taṃ saraṃ upanissāya jīvantīti sambandho.
其意谓：我的平衡湖泊旁，岸边有天边的鹰翼，有鹭鸶的翼，有河鸟的翼，有阝鹃的翼，有喜鹊的翼。这些鸟类栖靠于此湖，因依附缘故而生存。这便是所依相应的关系。
§161
161.
‘‘Kukutthakā kuḷīrakā, vane pokkharasātakā;
『山鹑，鹌鹑，林中荷花，水池荷叶，』
Dindibhā suvapotā ca, upajīvanti taṃ saraṃ’’.
“秧鸡以及睡莲鸥，都依止那片水域生活。”
Tattha kukutthakāti evaṃnāmikā pakkhī ca. Kuḷīrakāti evaṃnāmikā pakkhī ca. Vane pokkharasātakā pakkhī ca dindibhā pakkhī ca suvapotā pakkhī ca ete sabbe pakkhino taṃ mama assamasamīpe saraṃ nissāya jīvantīti sambandho.
这里所说“库库托”是这种名称的鸟类；“库利拉”也是这种名称的鸟类；还有森林中种类繁多的鸟类，即秧鸡鸟和睡莲鸥，以上这些全是鸟类，它们都依靠宁静的水面作为栖息生活之所，这就是关系所在。
§162
162.
一百六十二。
‘‘Haṃsā koñcā mayūrā ca, kokilā tambacūḷakā;
“天鹅、鹈鹕、孔雀，以及簇羽的布谷鸟；
Pammakā jīvaṃjīvā ca, upajīvanti taṃ saraṃ’’.
以及众多收益生命的鸟类，都依靠那片水域生活。”
Sabbe ete haṃsādayo pakkhino taṃ saraṃ upanissāya jīvanti jīvikaṃ pālentīti attho.
这些都是天鹅类的鸟，它们依附于那片水域生存，这就是它们维持生命的义理。
§163
163.
‘‘Kosikā poṭṭhasīsā ca, kurarā senakā bahū;
「有蜻蜓、蚂蟥、螳螂、蜚蠊等众多，
Mahākāḷā ca sakuṇā, upajīvanti taṃ saraṃ’’.
还有大型乌鸦，它们都在那水池中生存。」
Tattha kosikā ca pakkhī poṭṭhasīsā ca pakkhī kurarā ca pakkhī senakā ca pakkhī mahākāḷā ca pakkhī thale bahū pakkhino taṃ saraṃ tassa sarassa samīpe jīvanti jīvikaṃ kappentīti attho.
这里「蜻蜓」、「蚂蟥」、「螳螂」、「蜚蠊」、「大型乌鸦」，皆是指各种飞禽，数量众多，在水池及其附近生存，以此维生。
§164
164.
‘‘Pasadā ca varāhā ca, camarā gaṇḍakā bahū;
「还有大猪、野猪、鹈鹕等许多种类；
Rohiccā sukapotā ca, upajīvanti taṃ saraṃ’’.
『鹿叉』与『苏迦波陀』，依靠此水聚生存。
Tattha pasadādayo ete migā taṃ saraṃ tasmiṃ sarasamīpe, bhummatthe upayogavacanaṃ, jīvitaṃ paripālentā viharantīti attho.
此处，诸如帕萨达（一种鹿）等野兽，依止此水聚；它们于此水边、地面之所，得以利用，为生活所养，常住此处。
§165
165.
‘‘Sīhabyagghā ca dīpī ca, acchakokataracchakā;
『狮子』、『豹』与『岛狮』，还有『车鳩鸠与车鸡』；
Tidhā pabhinnamātaṅgā, upajīvanti taṃ saraṃ’’.
以及形状各异之象，也依靠此水聚而生存。
Ete sīhādayo catuppadā sarasamīpe upaddavarahitā jīvantīti sambandho.
以上这些以狮子等为首的四类，聚集于水边无所害彼此，故称它们相连共生，栖息于水旁。
§166
166.
‘‘Kinnarā vānarā ceva, athopi vanakammikā;
「毗那罗与猿猴，以及森林工匠；
Cetā ca luddakā ceva, upajīvanti taṃ saraṃ’’.
鸟类与青蛙等，都以此湖为生。」
Ettha ete evaṃnāmikā kinnarādayo sattā tasmiṃ sarasamīpe vasantīti attho.
此处谓这些名为毗那罗等的众生，住于彼湖附近。
§167
167.
‘‘Tindukāni piyālāni, madhukekā sumāriyo;
「葡萄果、酒杯、蜂蜜和好蜜蜂；
Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ’’.
『恒常结实』者，枝上定持果实，离我不远而与我相等也。
Tattha ete tindukādayo rukkhā dhuvaṃ hemantagimhavassānasaṅkhāte kālattaye mama assamato avidūre ṭhāne madhuraphalāni dhārentīti sambandho.
在此，像柽柳等诸树，恒常在寒冬、雨季、夏季等众多时节，常于离我不远之处，结有甘甜果实，是故此理相应。
§168
168.
‘‘Kosambā saḷalā nimbā, sāduphalasamāyutā;
『国桑、沙梨、尼摩』者，果味美好而相似者也；
Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ’’.
『恒常结实』者，枝上定持果实，离我不远而与我相等也。
Tattha ete kosambādayo rukkhā sāraphalā madhuraphalā uttamaphalā samāyutā saṃ suṭṭhu āyutā samaṅgībhūtā niccaṃ phaladhārino mama assamasamīpe sobhantīti attho.
于此，诸如国桑等树，俱具成熟而甘美的果实，善聚合，协调一致，常常结实者，常于我近处华美显现，谓此义也。
§169
169.
‘‘Harītakā āmalakā, ambajambuvibhītakā;
『黄根果、余甘果、橘柑、石榴，
Kolā bhallātakā billā, phalāni dhārayanti te’’.
芭蕉、菠萝、菱角，这些树木结着果实。』
Te harītakādayo rukkhā mama assamasamīpe jātā niccaṃ phalāni dhārayantīti sambandho.
这些如黄根果等的树，常于我住处附近生长，恒常结着果实，这是因缘。
§170
170.
‘‘Āluvā ca kaḷambā ca, biḷālītakkaḷāni ca;
『亚庵树与火炬树，以及刺桐这一类；'}
Jīvakā sutakā ceva, bahūkā mama assame’’.
基瓦卡与苏陀卡等多人，都是我所亲近之人。
Ete āluvādayo mūlaphalā khuddā madhurasā mama assamasamīpe bahū santīti sambandho.
这些竹类等植物，其根与果实皆细小而甘美，故许多于我之亲近，故称之为亲近者。
§171
171.
‘‘Assamassāvidūramhi, taḷākāsuṃ sunimmitā;
『在亲近之处，湖泊中莲花为美丽相；
Acchodakā sītajalā, supatitthā manoramā’’.
水清凉甘甜，坚固而美丽。』
Tattha assamassāvidūramhi assamassa samīpe sunimmitā suṭṭhu ārohanaorohanakkhamaṃ katvā nimmitā acchodakā vippasannodakā sītajalā sītodakā supatitthā sundaratitthā manoramā somanassakarā taḷākā āsuṃ ahesunti attho.
此处『在亲近之处』意指于所亲近之地，莲花具备美丽之相，且善于上下伸展，莲花为水中花水清凉甘甜，坚固挺立，外形美观悦目，令心神愉悦，此即所谓湖泊中的莲花所在之义。
§172
172.
‘‘Padumuppalasañchannā, puṇḍarīkasamāyutā;
『莲花与睡莲聚集缀合，伴随白莲同在；』
Mandālakehi sañchannā, dibbagandhopavāyati’’.
『被紫菱所覆盖，散发如天香之气。』
Tattha padumehi ca uppalehi ca sañchannā paripuṇṇā puṇḍarīkehi samāyutā samaṅgībhūtā mandālakehi ca sañchannā gahanībhūtā taḷākā dibbagandhāni upavāyanti samantato vāyantīti attho.
这里意指：被莲花与睡莲所覆盖、充满，伴随白莲，互相趋合；被紫菱覆盖，变得深密，湖泊周围散发天界香气，风自四方吹拂之义。
§173
173.
‘‘Evaṃ sabbaṅgasampanne, pupphite phalite vane;
『如此所有肢体圆满无缺，开花结果林中；』
Sukate assame ramme, viharāmi ahaṃ tadā’’.
我当时栖居于那幽静幽美的林间胜境中。
Tattha evaṃ sabbaṅgasampanneti abbehi nadikādiavayavehi sampanne paripuṇṇe pupphaphalarukkhehi gahanībhūte vane sukate ramaṇīye assame araññāvāse tadā tāpasabhūtakāle ahaṃ viharāmīti attho.
此处『具诸法具足』者，意指彼时诸河流等水域汇合，鲜花果实丰茂，树木茂密的深林中，在那幽美而安适的森林之所，于当时修苦行的时期，我栖居于此。
Ettāvatā assamasampattiṃ dassetvā idāni attano sīlādiguṇasampattiṃ dassento –
如是显现幽美之境之后，现今又当显示自身具足戒行等优良品德——
§174
174.
‘‘Sīlavā vatasampanno, jhāyī jhānarato sadā;
「持戒庄严者，善修禅定者，常乐于禅那；
Pañcābhiññābalappatto, suruci nāma tāpaso’’ti. – āha;
得五种神通力量者，名为苏鲁吉苦行者。」──如是说。
Tattha sīlavāti jhānasampayuttacatupārisuddhisīlasadisehi pañcahi sīlehi sampuṇṇoti attho. Vatasampannoti ‘‘ito paṭṭhāya gharāvāsaṃ pañca kāmaguṇe vā na sevissāmī’’ti vatasamādānena sampanno. Jhāyīti lakkhaṇūpanijjhānaārammaṇūpanijjhānehi jhāyī jhāyanasīlo. Jhānaratoti etesu jhānesu rato allīno sadā sampuṇṇo. Pañcābhiññābalappattoti iddhividhadibbasotaparacittavijānanapubbenivāsānussatidibbacakkhusaṅkhātāhi pañcahi abhiññāhi visesapaññāhi balasampanno, paripuṇṇoti attho. Nāmena suruci nāma tāpaso hutvā viharāmīti sambandho.
此处『持戒』者，指与禅那相应的四种清净之戒及五种相似之戒具足之意。所谓成就戒者，是指以内心立定的志愿说：『从此以后，我不会再追求五种欲乐，也不会在家中过着世俗生活』，这种以誓愿为依据，受持如是之戒，谓之成就戒。所谓禅者，是指以观禅的特征、止禅的对治诸染污之相，依禅境修习者，称作禅行持戒者。所谓禅乐者，是指对禅那乐趣生喜爱，常常乐于其中，心意专注满溢。所谓具足五种神通通达者，是指具足意念变化神通、天耳通、他心通、宿命通、天眼通等五种神通，凭借卓越智慧而称为具足全德者。名者，是指苏卢期，即为苦行生禅定维持的关系。
Ettakena attano guṇasampattiṃ dassetvā parisasampattiṃ dassento –
以此证明自身德行圆满，彰显僧团美德——
§175
175.
「一七五。」
‘‘Catuvīsasahassāni, sissā mayhaṃ upaṭṭhahuṃ;
「有二万四千弟子侍奉于我，
Sabbe maṃ brāhmaṇā ete, jātimanto yasassino’’ti. – ādimāha;
所有婆罗门皆出于我门下，皆生俱有显赫名誉。」——前文如此述说；
Tattha ete sabbe catuvīsatisahassabrāhmaṇā mayhaṃ sissā jātimanto jātisampannā yasassino parivārasampannā maṃ upaṭṭhahunti sambandho.
这里指所有共计二万四千的婆罗门弟子，皆为果德玛门下一心皈依而生，俱具名声显赫，聚集围绕侍奉于我，于此相关之意义。
§176
176.
‘‘Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe;
『标志、史记、以及药典，』
Padakā veyyākaraṇā, sadhamme pāramiṃ gatā’’.
『名称解释者们，已达至正法的彼岸。』
Tattha lakkhaṇeti lakkhaṇasatthe. Sabbalokiyānaṃ itthipurisānaṃ ‘‘imehi lakkhaṇehi samannāgatā dukkhitā bhavanti, imehi sukhitā bhavantī’’ti lakkhaṇaṃ jānāti. Tappakāsako gantho lakkhaṇaṃ, tasmiṃ lakkhaṇe ca. Itihāseti ‘‘itiha āsa itiha āsā’’ti vuttavacanapaṭidīpake ganthe. Lakkhaṇe ca itihāse ca pāramiṃ pariyosānaṃ gatāti sambandho. Rukkhapabbatādīnaṃ nāmappakāsakaganthaṃ ‘‘nighaṇḍū’’ti vuccati. Keṭūbheti kiriyākappavikappānaṃ kavīnaṃ upakārako gantho. Nighaṇḍuyā saha vattatīti sanighaṇḍu, keṭubhena saha vattatīti sakeṭubhaṃ, tasmiṃ sanighaṇḍusakeṭubhe vedattaye pāramiṃ gatāti sambandho. Padakāti nāmapadasamāsataddhitākhyātakitakādipadesu chekā . Veyyākaraṇāni candapāṇinīyakalāpādibyākaraṇe chekā. Sadhamme pāramiṃ gatāti attano dhamme brāhmaṇadhamme vedattaye pāramiṃ pariyosānaṃ gatā pattāti attho.
于此，『标志』指的是标志之存在。天下间的男女知道『有这些标志者则痛苦、有这些则安乐』这一标志的意义。这部称得上精确明晰的著作即为标志，在此标志中。『史记』意指能够揭示说法真义的经藏著作。从标志及史记中可知其皆已达到彼岸的完满境地。名目诸如树木山岳等的标明说明书称为『药典』。『药典』者，是有关活动与非活动的诗人们的辅助书籍。与药典同列称为『药典集』者即是药典，与标志及史记合称，即药典集，二者兼具，表明达到了彼岸的圆满。『名称解释者』是由名词组加后缀的注释或解释之书。『名称解释者们』如月亮掌管的语法书等文法书籍。『已达至正法的彼岸』意谓其在自己法，婆罗门法中都达到了彼岸之圆满。这便是其义。
§177
177.
‘‘Uppātesu nimittesu, lakkhaṇesu ca kovidā;
『在起源、征兆上，也都精通的；』
Pathabyā bhūmantalikkhe, mama sissā susikkhitā’’.
我弟子们在大地、地面和天空之中均受过良好训导。
Tattha ukkāpātabhūmikampādikesu uppātesu ca subhanimittāsubhanimittesu ca itthilakkhaṇapurisalakkhaṇamahāpurisalakkhaṇesu ca kovidā chekā. Pathaviyā ca bhūmiyā ca sakalaloke ca antalikkhe ākāse cāti sabbattha mama sissā susikkhitā.
在此，诸位善于辨别产生震动、地震等现象的善相，不论是女性特征、男人特征或伟丈夫特征，皆能慧眼识之。于大地、地面、天空及虚空之境，诸弟子均受过精妙教诲。
§178
178.
‘‘Appicchā nipakā ete, appāhārā alolupā;
“他们欲望少、精熟自制、不贪着；
Lābhālābhena santuṭṭhā, parivārenti maṃ sadā’’.
以有无财物心安，恒常环绕护卫我。”
Tattha appicchāti appakenāpi yāpentā. Nipakāti nepakkasaṅkhātāya paññāya samannāgatā. Appāhārāti ekāhārā ekabhattikāti attho. Alolupāti lolupataṇhāya appavattanakā. Lābhālābhenāti lābhena alābhena ca santuṭṭhā somanassā ete mama sissā sadā niccakālaṃ maṃ parivārenti upaṭṭhahantīti attho.
其中“欲望少”意指欲求甚少者；“精熟”则是具备明白而成熟的智慧；“不贪着”即吃一顿食、一日一食，以此解馋之欲已止；“贪着少”意味着对贪欲淡薄、罕生起；“以有无财物心安”则是无论有无收益，皆心存满足与欢喜，此即我弟子们常持守、时时围绕护卫于我之义。
§179
179.
‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā;
『禅修者，乐于禅定，稳健有智，心境安宁专注；
Ākiñcaññaṃ patthayantā, parivārenti maṃ sadā’’.
恒常守护无所有境，时时护持我身不离』。
Tattha jhāyīti lakkhaṇūpanijjhānaārammaṇūpanijjhānehi samannāgatā. Jhāyanasīlā vā. Jhānaratāti tesu ca jhānesu ratā allīnā. Dhīrāti dhitisampannā. Santacittāti vūpasantamanā. Samāhitāti ekaggacittā. Ākiñcaññanti nippalibodhabhāvaṃ. Patthayantāti icchantā. Itthambhūtā me sissā sadā maṃ parivārentīti sambandho.
其中『禅修者』者，具备禅定特征、寂灭境界所依止的禅修；或为禅修品行。所谓『乐于禅定』，即在各种禅定中，专注而喜乐。『稳健有智』者，具足坚定的智虑。『心境安宁』指心平静无波。『专注』为一心不乱。『无所有境』是指寂静无生起之境。『守护』谓身心守护之意。由此表示弟子须常守护我，应如实持守。
§180
180.
‘‘Abhiññāpāramippattā, pettike gocare ratā;
『达禅通达到彼岸者，乐于受根境界，专心于境』；
Antalikkhacarā dhīrā, parivārenti maṃ sadā’’.
“天眼清明的智者们，总是围绕护持我。”
Tattha abhiññāpāramippattāti pañcasu abhiññāsu pāramiṃ pariyosānaṃ pattā pūritāti attho. Pettike gocare ratāti buddhānuññātāya aviññattiyā laddhe āhāre ratāti attho. Antalikkhacarāti antalikkhena ākāsena gacchantā āgacchantā cāti attho. Dhīrāti thirabhūtā sīhabyagghādiparissaye acchambhitasabhāvāti attho. Evaṃbhūtā mama tāpasā sadā maṃ parivārentīti attho.
其中“达到超越三昧通达”之义，指在五种三昧通达上证得圆满满足的境界。“执著嗜好宠爱饮食”，是指在此世间对所察知之所依（即“所趣”）喜爱，生起未觉醒的嗜欲。“天眼清明”，解释为在天空中自由往来，来去自如。“智者”是指坚定不动心、无畏勇猛，像狮子、猛虎般身心无惧。这样的人因我常行苦行，而常绕护卫我。
§181
181.
‘‘Saṃvutā chasu dvāresu, anejā rakkhitindriyā;
“六门紧闭，感官收敛，生起仁慈；
Asaṃsaṭṭhā ca te dhīrā, mama sissā durāsadā’’.
智者们绝不嫉妒，我的弟子极难挑衅。”
Tattha cakkhādīsu chasu dvāresu rūpādīsu chasu ārammaṇesu saṃvutā pihitā paṭicchannā, rakkhitagopitadvārāti attho. Anejā nittaṇhā rakkhitindriyā gopitacakkhādiindriyā asaṃsaṭṭhā ñātīhi gahaṭṭhehi amissībhūtāti attho. Durāsadāti duṭṭhu āsadā, āsādetuṃ ghaṭṭetuṃ asakkuṇeyyā ayoggāti attho.
其中，“六门紧闭”是指六根即眼耳鼻舌身意六处的感官通道都紧闭，六种感官所缘之境皆被守护与遮掩，即守护管理的门户闭锁不通漏。“不嫉妒”是指护持眼等感官的力量强盛，没有亲属、仆从等的妒怨和敌意，均未破坏破坏保护。“极难挑衅”是指这些智者不易被恶意挑拨、发怒和破坏行为搅乱，不能轻易被激怒和干扰。
§182
182.
一百八十二。
‘‘Pallaṅkena nisajjāya, ṭhānacaṅkamanena ca;
『因以床坐，亦以处行；
Vītināmenti te rattiṃ, mama sissā durāsadā’’.
于夜间中止，吾学生心难安。』
Tattha mama sissā pallaṅkena ūrubaddhāsanena seyyaṃ vihāya nisajjāya ca ṭhānena ca caṅkamena ca sakalaṃ rattiṃ visesena atināmenti atikkāmentīti sambandho.
此中所说吾之学生，因以床铺绑紧身躯而卧，因以座处而坐，因以所在而行，故于整个夜晚，尤其甚者，心难安止，此即相关之义。
§183
183.
一百八十三。
‘‘Rajanīye na rajjanti, dussanīye na dussare;
『夜间恶者不结缔，恶时亦不阻碍；
Mohanīye na muyhanti, mama sissā durāsadā’’.
『不可使我弟子迷惑动摇』者，意指不可令我的弟子陷于迷惑而难以坚定。
Te itthambhūtā mama sissā tāpasā rajanīye rajjitabbe vatthusmiṃ na rajjanti rajjaṃ na uppādenti. Dussanīye dussitabbe dosaṃ uppādetuṃ yutte vatthumhi na dussare dosaṃ na karonti. Mohanīye mohituṃ yutte vatthumhi na muyhanti mohaṃ na karonti, paññāsampayuttā bhavantīti attho.
此处『他们乃女性化者，为我弟子』，意指我的弟子中有女性。『于精进清净法中，在所当精进之法中不动摇』，乃说弟子在应精进的教法中不生动摇，不生散乱。『于应见恶之处不生恶，不作恶』，即在遇到恶处不生恶念，也不作恶行。『于应迷惑之处不生迷惑，不造迷惑』，即在可能迷惑之境亦不生迷惑。『乃由与慧相应故得此义』，言弟子因具足智慧而不迷惑。此段释为：我的弟子虽为女性者，然而他们在应当精进的法中，不生动摇；于应见恶之处不生恶；于应生迷惑之处亦不生迷惑，皆是由于智慧相应，所以如此。
§184
184.
‘‘Iddhiṃ vīmaṃsamānā te, vattanti niccakālikaṃ;
『神通检验过程中，他们恒常出现；』『他们震动大地，经由勇猛努力』。
Pathaviṃ te pakampenti, sārambhena durāsadā’’.
『他们震动大地，凭靠勇猛努力而难以动摇』。
Te mama sissā ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’tiādikaṃ (paṭi. ma. 1.102) iddhivikubbanaṃ niccakālikaṃ vīmaṃsamānā vattantīti sambandho. Te mama sissā ākāsepi udakepi pathaviṃ nimminitvā iriyāpathaṃ pakampentīti attho. Sārambhena yugaggāhena kalahakaraṇena na āsādetabbāti attho.
此处云：他们是我的弟子，虽为一者却为众，虽为众却为一，谓诸弟子虽为多人实则一心；『此等神通展现乃恒常显现，谓有恒常的神通涌现』。又云：这些弟子在虚空、水中、地上施展神通，甚至步履皆能震动大地。『不可因争斗或吵闹而接近他们』，即不可由烦乱争闹而亲近弟子，言彼等应修诸行以正道接近。
§185
185.
一百八十五。
‘‘Kīḷamānā ca te sissā, kīḷanti jhānakīḷitaṃ;
「你们这些比库边嬉戏，嬉戏的是禅那嬉戏；
Jambuto phalamānenti, mama sissā durāsadā’’.
如同采摘番石榴一样，我的比库难以教化。」
Te mama sissā kīḷamānā paṭhamajjhānādikīḷaṃ kīḷanti laḷanti ramantīti attho. Jambutophalamānentīti himavantamhi satayojanubbedhajamburukkhato ghaṭappamāṇaṃ jambuphalaṃ iddhiyā gantvā ānentīti attho.
此处意指，我的比库们在嬉戏，嬉戏的是初禅等禅那的嬉戏。所谓番石榴采摘，是指他们穿越百由旬之遥、寒山中的番石榴树，凭神通采摘容器大小的番石榴而来。
§186
186.
一百八十六。
‘‘Aññe gacchanti goyānaṃ, aññe pubbavidehakaṃ;
「有人前往牧牛场，有人去早晨放牛的地方；
Aññe ca uttarakuruṃ, esanāya durāsadā’’.
另有北俱卢国，这些人性情刚硬。
Tesaṃ mama sissānaṃ antare aññe ekacce goyānaṃ aparagoyānaṃ dīpaṃ gacchanti, ekacce pubbavidehakaṃ dīpaṃ gacchanti, ekacce uttarakuruṃ dīpaṃ gacchanti, te durāsadā etesu ṭhānesu esanāya gavesanāya paccayapariyesanāya gacchantīti sambandho.
在我学生之中，有些牧牛人到外境的别村庄去，有的往前面启示的村庄去，有的往北俱卢国去，他们因着觅求食粮、寻找水源、探查游猎，因缘而行，这是其中关系。
§187
187.
‘‘Purato pesenti khāriṃ, pacchato ca vajanti te;
他们在前面推犁犁地，背后则驱赶家畜；
Catuvīsasahassehi, chāditaṃ hoti ambaraṃ’’.
约有二万四千人，他们的天空被覆盖着云层。
Te mama sissā ākāsena gacchamānā khāriṃ tāpasaparikkhārabharitaṃ kājaṃ purato pesenti paṭhamaṃ abhimukhañca taṃ pesetvā sayaṃ tassa pacchato gacchantīti attho. Evaṃ gacchamānehi catuvīsasahassehi tāpasehi ambaraṃ ākāsatalaṃ chāditaṃ paṭicchannaṃ hotīti sambandho.
他们的这些学生们在空中前行，推犁驱牛，挑着农具，先行的人向前推送，自己紧随其后跟行。如是众人前行，约有二万四千苦行者，遮蔽了天空，使天空之下均被覆盖，这就是本句的义意。
§188
188.
‘‘Aggipākī anaggī ca, dantodukkhalikāpi ca;
「火烤的果子和未熟的果子，以及牙齿感到难受的果子，
Asmena koṭṭitā keci, pavattaphalabhojanā’’.
其中有些被嚼碎，像发酵成熟食物一样能发酵生出果实。」
Tattha keci ekacce mama sissā aggipākī phalāphalapaṇṇādayo pacitvā khādanti, ekacce anaggī aggīhi apacitvā āmakameva khādanti, ekacce dantikā dantehiyeva tacaṃ uppāṭetvā khādanti. Ekacce udukkhalikā udukkhalehi koṭṭetvā khādanti. Ekacce asmena koṭṭitā pāsāṇena koṭṭetvā khādanti. Ekacce sayaṃpatitaphalāhārāti sambandho.
其中有些弟子将火烤过的果子、果实和树叶等煮熟后食用；有些理智低下的弟子则用火炭未熟烤，食时仅觉得稍微发酸；有些弟子则用牙齿咬破果皮后食用；有些弟子则将难吃的果子与难吃的东西一起咀嚼食用；有些弟子将用石头砸碎的果子咀嚼食用；还有些弟子食用的是自然而熟的果实，这是自然成熟食物的关系。
§189
189.
‘‘Udakorohaṇā keci, sāyaṃ pāto sucīratā;
「有些弟子游水出行，下午沐浴清洁显得悠闲持久；
Toyābhisecanakarā, mama sissā durāsadā’’.
『淋浴器』者，『我之教规』也，意谓我的戒律极难遵守。
Durāsadā mama sissā keci sucīratā suddhikāmā sāyaṃ pāto ca udakorohaṇā udakapavesakāti attho. Keci toyābhisecanakarā udakena attani abhisiñcanakarāti attho.
『戒律极难遵守』者，有少部分戒律长期保持洁净、渴求清净，意即晚间饮水及入水沐浴。又有少部分淋浴器者，指以水自洒淋浴之义。
§190
190.
‘‘Parūḷhakacchanakhalomā , paṅkadantā rajassirā;
「粗糙如荆棘、杂乱如刺秃，牙齿沾染尘土、头发如油污；
Gandhitā sīlagandhena, mama sissā durāsadā’’.
因持戒之香气而芬芳，我之教规难于遵守。」
Tattha te durāsadā mama sissā kacchesu ubhayakacchesu ca hatthapādesu ca parūḷhā sañjātā, dīghanakhalomāti attho. Khurakammarahitattā amaṇḍitā apasādhitāti adhippāyo. Paṅkadantāti iṭṭhakacuṇṇakhīrapāsāṇacuṇṇādīhi dhavalamakatattā malaggahitadantāti attho. Rajassirāti telamakkhanādirahitattā dhūlīhi makkhitasīsāti attho. Gandhitā sīlagandhenāti jhānasamādhisamāpattīhi sampayuttasīlena samaṅgībhūtattā lokiyasīlagandhena sabbattha sugandhībhūtāti attho. Mama sissā durāsadāti imehi vuttappakāraguṇehi samannāgatattā āsādetuṃ ghaṭṭetuṃ asakkuṇeyyā mama sissāti sambandho.
此处『戒律难遵守』，谓衣服与手足皆生粗糙皮肤，头发长而杂乱。此意谓无修剪蹄甲，由于疏于清洁、不洁净败坏。『牙齿沾染尘土』者，因以石灰、粉末等洗刷牙齿，致牙齿清净白净，远离污垢。『头发污秽』者，因无油脂脂膏，且被尘埃覆盖沾染尘埃。以戒律之香气焕发者，指因禅定三昧与戒行相应，而使肉身遍及戒香之芬芳，世俗的香气无处不遍。『我之教规难遵守』者，因具备前述诸般性质难以触及、染污，故名曰我的戒律难遵守，意指身心修行戒规之材料困苦难堪之状况。
§191
191.
一百九十一。
‘‘Pātova sannipatitvā, jaṭilā uggatāpanā;
「仿佛在雨中相聚，浓密缠绕如热气腾腾；
Lābhālābhaṃ pakittetvā, gacchanti ambare tadā’’.
彼时他们宣扬得失，飞行于天空之中。」
Tattha pātova sannipatitvāti sattamyatthe topaccayo, pātarāsakāleyeva mama santike rāsibhūtāti attho. Uggatāpanā pākaṭatapā patthaṭatapā jaṭilā jaṭādhārino tāpasā. Lābhālābhaṃ pakittetvā khuddake ca mahante ca lābhe pākaṭe katvā tadā tasmiṃ kāle ambare ākāsatale gacchantīti sambandho.
此处“仿佛在雨中相聚”意即相似雨季时节，我身边汇聚成群。浓密缠绕指明显的热气与炽热之气，混乱缠绕如浓密长发。宣扬得失，言及小的与大的利益明显，于当时此刻飞翔于天空之上，间有联系。
§192
192. Puna tesaṃyeva guṇe pakāsento etesaṃ pakkamantānantiādimāha. Tattha ākāse vā thale vā pakkamantānaṃ gacchantānaṃ etesaṃ tāpasānaṃ vākacīrajanito mahāsaddo pavattatīti attho. Muditā honti devatāti evaṃ mahāsaddaṃ pavattetvā gacchantānaṃ ajinacammasaddena santuṭṭhā ‘‘sādhu sādhu, ayyā’’ti somanassajātā devatā muditā santuṭṭhā hontīti sambandho.
一百九十二。再次说明他们的性质，谓之：对这些说走就走的人说。意指在空气或地面上快速移动者，这些炽热之气发出巨大声音。诸天喜悦，因此发出巨大声响时，移动者听到犹如火金刚般声音，心中欢喜称赞「善哉，善哉，尼师啊」，天人因而欢喜满足，此为其义。
§193
193.Disodisanti te isayo antalikkhacarā ākāsacārino dakkhiṇādisānudisaṃ pakkamanti gacchantīti sambandho. Sake balenupatthaddhāti attano sarīrabalena vā jhānabalena vā samannāgatā yadicchakaṃ yattha yattha gantukāmā, tattha tattheva gacchantīti sambandho.
一百九十三。意味着这些人即天上行者，南方及其他方向上升而去。此处“靠着力量”指其具备自身身力或禅力，凭欲心所欲之处即行至彼方，此即其义。
§194
194. Puna tesamevānubhāvaṃ pakāsento pathavīkampakā etetiādimāha. Tadā ete sabbattha icchācārā pathavīkampakā medanīsañcalanajātikā nabhacārino ākāsacārino. Uggatejāti uggatatejā patthaṭatejā duppasahā pasayha abhibhavitvā pavattituṃ asakkuṇeyyāti duppasahā. Sāgarova akhobhiyāti aññehi akhobhiyo anāluḷito sāgaro iva samuddo viya aññehi akhobhiyā kampetuṃ asakkuṇeyyā hontīti sambandho.
194. 又复说“地震震动”等诸相明示。彼时诸事无不随愿行，地震震动，泥土起伏漂动，天上行走者，空中飞行者。火有上升之类，上升火焰，火势上扬，持锋难忍，强烈猛烈，俾自身无力运动，谓之持锋难忍。犹如大海无波动，唯有大海不被他波搅动，虽有他波则难摇动，大海如是不为他波所动。意即相应之物皆如此。
§195
195.Ṭhānacaṅkamino kecīti tesaṃ mama sissānaṃ antare ekacce isayo ṭhāniriyāpathacaṅkamaniriyāpathasampannā, ekacce isayo nesajjikā nisajjiriyāpathasampannā, ekacce isayo pavattabhojanā sayaṃpatitapaṇṇāhārā evarūpehi guṇehi yuttattā durāsadāti sambandho.
195. 有些异地来往者是我的弟子，有些长者具备驻地不离行踪之习，有些长者能静坐，具备静坐之行，有些长者在进食时仍安然不惧安稳食体。因诸种功德具足故，不易激动难以动摇，是谓关联。
§196
196. Te sabbe thomento mettāvihārinotiādimāha. Tattha ‘‘aparimāṇesu cakkavāḷesu aparimāṇā sattā sukhī hontū’’tiādinā sinehalakkhaṇāya mettāya pharitvā viharanti, attabhāvaṃ pavattentīti mettāvihārino ete mama sissāti attho. Sabbe te isayo sabbapāṇinaṃ sabbesaṃ sattānaṃ hitesī hitagavesakā. Anattukkaṃsakā attānaṃ na ukkaṃsakā amānino kassaci kañci puggalaṃ na vambhenti nīcaṃ katvā na maññantīti attho.
196. 他们皆称为慈心修行者，说唱“于无量世界众生皆获安乐”等，因广布慈心修持常住，故能兴起自身本性的洁净。此等慈心修者为我弟子之意。众长者皆为诸众生关怀福利者，探求人间利益者，不自利己，亦不自重，不作欺诈，不鄙视诸人，是其义。
§197
197. Te mama sissā sīlasamādhisamāpattiguṇayuttattā sīharājā iva acchambhītā nibbhayā, gajarājā iva hatthirājā viya thāmavā sarīrabalajhānabalasampannā byaggharājā iva, durāsadā ghaṭṭetumasakkuṇeyyā mama santike āgacchantīti sambandho.
197. 这些弟子因具备戒定力量，犹如狮王无畏非惧，如象王犹如大象王一般，身强力健，藏匿隐蔽，譬如猛虎，不易激肠，不可触犯，故常住我所，证得安稳，是谓关联。
§198
198. Tato attano ānubhāvassa dassanalesena pakāsento vijjādharātiādimāha. Tattha mantasajjhāyādivijjādharā ca rukkhapabbatādīsu vasantā bhummadevatā ca bhūmaṭṭhathalaṭṭhā nāgā ca gandhabbadevā ca caṇḍā rakkhasā ca kumbhaṇḍā devā ca dānavā devā ca icchiticchitanimmānasamatthā garuḷā ca taṃ saraṃ upajīvantīti sambandho, tasmiṃ sare sarassa samīpe vasantīti attho.
198. 遂以自身诸相显现之法发表，称为“持智者”等。谓其以思维、禅定等持智法，栖息于树木山岳等处，土地神仙守护之者，乃居于地面者，如龙神、香界天人、猛兽、护卫神、瘦骨精、天神、夜叉、善恶神鬼、喜怒无常诸变化神通者、鹫鸟等皆共栖息于此境，常居棲息之意。
§199
199. Punapi tesaṃyeva attano sissatāpasānaṃ guṇe vaṇṇento te jaṭā khāribharitātiādimāha. Taṃ sabbaṃ uttānatthameva. Khāribhāranti udañcanakamaṇḍaluādikaṃ tāpasaparikkhāraṃ.
199. 再次述说其弟子修持坚固之品性，称其发髻粗大杂乱。上述皆是超越普通之特征。所谓粗大发髻，即头顶木匠工具盒等行苦行修炼所造成之象征。
§207
207. Punapi attano guṇe pakāsento uppāte supine cāpītiādimāha. Tattha brāhmaṇasippesu nipphattiṃ gatattā nakkhattapāṭhe ca chekattā ‘‘imassa rājakumārassa uppannanakkhattaṃ subhaṃ asubha’’nti uppātalakkhaṇe ca supine ca pavattiṃ pucchitena ‘‘idaṃ supinaṃ subhaṃ, idaṃ asubha’’nti supinanipphattikathane ca sabbesaṃ itthipurisānaṃ hatthapādalakkhaṇakathane ca suṭṭhu sikkhito sakalajambudīpe pavattamānaṃ mantapadaṃ lakkhaṇamantakoṭṭhāsaṃ sabbaṃ ahaṃ tadā mama tāpasakāle dhāremīti sambandho.
207. 又有人说「在自己所具足的德行中显现，于觉醒时醒来，在卧禅时」等。此中，婆罗门等四种行者了知「这位王子出生之时的星象乃为吉祥或不吉祥」，故在王子出生时所现的征相及卧禅中所表现的征相，虽为卧禅的显现，也问及「此卧禅吉祥还是不吉祥」等问题。关于卧禅的解释，特别是在男女众的手脚征相讲解中，他被良好调教，使其能通达整个瞻部洲中流传的禅法言说、征相禅座与禅法集大成之文，因此那时我于修苦行之时持守此事，这是渊源所在。
§208
208. Attano byākaraṇaṃ buddhaguṇapubbaṅgamaṃ pakāsento anomadassītiādimāha. Tattha na omakanti anomaṃ. Maṃsacakkhudibbacakkhusamantacakkhudhammacakkhubuddhacakkhūhi sabbasattānaṃ passanaṃ dassanaṃ nāma, anomaṃ dassanaṃ yassa bhagavato so bhagavā anomadassī. Bhāgyavantatādīhi kāraṇehi bhagavā lokassa jeṭṭhaseṭṭhattā lokajeṭṭho usabho nisabho āsabhoti tayo gavajeṭṭhakā. Tattha gavasatajeṭṭhako usabho, gavasahassajeṭṭhako nisabho, gavasatasahassajeṭṭhako āsabho, narānaṃ āsabho narāsabho paṭividdhasabbadhammo, sambuddho vivekakāmo ekībhāvaṃ icchanto himavantaṃ himālayapabbataṃ upāgamīti sambandho.
208. 又有人说「宣示自己之文法，乃具足佛德的先导，称为安陀摩达士」等。此中，无有称为『欧玛坎提』，而谓为『安陀摩』。肉眼及其他眼众皆依此眼性，具足佛眼之视力，故名为诸众生普见之眼、示见之眼，安陀摩即是示见之意。具足福德等诸因缘，世尊因而为世上之最大及尊首，被称为世界之首，牛中之首，马中之首，不可胜数中之首为三牛尊者。其名曰牛首为“牛王”，牛千首为“马王”，牛万千首为“驴王”。人类中驴王则对应为驴人，此理所反对者皆一切法则。世尊为正觉者，出于觉欲独行，期愿达至喜马拉雅山之巅，此为渊源所在。
§209
209.Ajjhogāhetvā himavantanti himavantasamīpaṃ ogāhetvā pavisitvāti attho. Sesaṃ uttānatthameva.
209. 「放弃纵欲」意指舍弃出欲；「喜马拉雅」乃指接近喜马拉雅山的地方，入山而住。其义俱涵盖于上述，并以此为终极义。
§210-1
210-1.Jalitaṃ jalamānaṃ indīvarapupphaṃ iva, hutāsanaṃ homassa āsanaṃ, ādittaṃ ābhāyutaṃ aggikkhandhaṃ iva, gagane ākāse jotamānaṃ vijju iva, suṭṭhu phullaṃ sālarājaṃ iva, nisinnaṃ lokanāyakaṃ addasanti sambandho.
210-1. 如烧热的水、犊豆花、火堆上的座席、被火烧红的火堆、天空中闪光的火焰、盛开的沙罗花、坐于世间主宰者。以上种种喻示，正是此义的比喻体现。
§213
213. Devānaṃ devo devadevo, taṃ devadevaṃ disvāna tassa lakkhaṇaṃ dvattiṃsamahāpurisalakkhaṇasañjānanakāraṇaṃ. ‘‘Buddho nu kho na vā buddho’’ti upadhārayiṃ vicāresiṃ. Cakkhumaṃ pañcahi cakkhūhi cakkhumantaṃ jinaṃ kena kāraṇena passāmīti sambandho.
213. 天中之尊，即诸天之尊者，见此尊为诸天尊者，因拥有三十二人相大丈夫相，故生起此知见。『佛陀是否真正佛陀？』生起妄想、怀疑，于是思量以具足五眼的眼者，以何因缘能观见具足眼慧的胜者？这便是渊源所在。
§214
214.Caraṇuttame uttamapādatale sahassārāni cakkalakkhaṇāni dissanti, ahaṃ tassa bhagavato tāni lakkhaṇāni disvā tathāgate niṭṭhaṃ gacchiṃ sanniṭṭhānaṃ agamāsi, nissandeho āsinti attho. Sesaṃ uttānatthameva.
214. 在最尊贵的足部和足底上，能见数千千种眼相。吾见彼世尊之这些种种相后，便对正觉者说：你已圆满成就，应当入灭、离世无疑，此乃终极义。所有都包含于上述终极义中。
§218
218.Sayambhū sayameva bhūtā. Amitodaya amitānaṃ aparimāṇānaṃ guṇānaṃ udaya uṭṭhānaṭṭhāna , idaṃ padadvayaṃ ālapanameva. Imaṃ lokaṃ imaṃ sattalokaṃ saṃ suṭṭhu uddharasi saṃsārato uddharitvā nibbānathalaṃ pāpesīti attho. Te sabbe sattā tava dassanaṃ āgamma āgantvā kaṅkhāsotaṃ vicikicchāmahoghaṃ taranti atikkamantīti sambandho.
自生者，乃是自体存在。无量光明及无量无边功德之起现、升起与久驻，均为这一词（二字）所阐述。此世间，此七界众生，因汝善巧提起而脱离轮回，入于涅槃境地，意即此义。诸众生闻汝显现，来至教法，越过疑虑之流，灭断迷惑，得以超越，所谓此种关系者也。
§219
219. Bhagavantaṃ thomento tāpaso tuvaṃ satthātiādimāha. Tattha, bhante, sabbaññu tuvaṃ sadevakassa lokassa satthā ācariyo uttamaṭṭhena tvameva ketu ucco, sakalaloke pakāsanaṭṭhena tvameva dhajo, lokattaye uggatattā tvameva yūpo ussāpitathambhasadiso, pāṇinaṃ sabbasattānaṃ tvameva parāyaṇo uttamagamanīyaṭṭhānaṃ tvameva patiṭṭhā patiṭṭhaṭṭhānaṃ lokassa mohandhakāravidhamanato tvameva dīpo telapadīpo viya, dvipaduttamo dvipadānaṃ devabrahmamanussānaṃ uttamo seṭṭhoti sambandho.
赞叹世尊者称：沙弥与苦行者，汝为正法之师。于此当说：「尊者，汝是三界通晓者，诸天及人世之导师；汝为最尊师，世间明灯，普照一切众生；汝如坚柱高耸，护持众生；汝为诸有情最终归依，最高归宿及确立之所；于迷覆世间，汝如明灯，照破暗夜；汝为油灯之灯芯，最尊双足，天、梵、人之上尊。」以此义连结之。
§220
220. Puna bhagavantaṃyeva thomento sakkā samudde udakantiādimāha. Tattha caturāsītiyojanasahassagambhīre samudde udakaṃ āḷhakena pametuṃ minituṃ sakkā bhaveyya, bhante, sabbaññu tava ñāṇaṃ ‘‘ettakaṃ pamāṇa’’nti pametave minituṃ na tveva sakkāti attho.
又有人赞叹世尊说：「尊者，若欲在深海四十八由旬之处试探水深捕鱼，虽可行乎？尊者，汝智慧广大，然此智慧不在于测量此等界限，如此意也。」
§221
221.Tulamaṇḍale tulapañjare ṭhapetvā pathaviṃ medaniṃ dhāretuṃ sakkā, bhante, sabbaññu tava ñāṇaṃ dhāretuṃ na tu eva sakkāti sambandho.
「尊者，若将一座山置于重网之中，欲以其承托大地，尊者，汝智慧广大，然此智慧不在于实际承载此山。」此为义连结。
§222
222. Bhante, sabbaññu ākāso sakalantalikkhaṃ rajjuyā vā aṅgulena vā minituṃ sakkā bhaveyya, tava pana ñāṇaṃ ñāṇākāsaṃ na tu eva pametave minituṃ sakkāti attho.
「尊者，若欲以绳索或指头丈量整个虚空，尊者，汝智慧广大，然此智慧非用以丈量虚空也。」此为义连结。
§223
223.Mahāsamudde udakanti caturāsītiyojanasahassagambhīre sāgare akhilaṃ udakañca, catunahutādhikadviyojanasatasahassabahalaṃ akhilaṃ pathaviñca jahe jaheyya atikkameyya samaṃ kareyya buddhassa ñāṇaṃ upādāya gahetvā tuleyya samaṃ kareyya. Upamāto upamāvasena na yujjare na yojeyyuṃ. Ñāṇameva adhikanti attho.
于大海四十八由旬之深，恒水包覆，及四十余万二千由旬之广袤大地，若将一切于如来所获智慧中衡量称重后使相等，列比喻说：如此不可互相缚连，非彼所能，唯智慧为尊义。
§224
224.Cakkhuma pañcahi cakkhūhi cakkhumanta, ālapanametaṃ. Saha devehi pavattassa lokassa, bhummatthe sāmivacanaṃ. Sadevake lokasmiṃ antare yesaṃ yattakānaṃ sattānaṃ cittaṃ pavattati. Ete tattakā sacittakā sattā tava ñāṇamhi antojālagatā ñāṇajālasmiṃ anto paviṭṭhāti sambandho, ñāṇajālena sabbasatte passasīti attho.
224. 眼有五种，称为“眼者”，此为阐述说法。与天众同住于世间，地上所流通的等语。诸天界中，众生心意流转其间。这些生灵皆是内心产生智慧的生命，智网内侧通入智慧网，彼此相应，借智慧之网洞见一切生命，意旨在此。
§225
225. Bhante , sabbaññu sabbadhammajānanaka, tvaṃ yena ñāṇena catumaggasampayuttena sakalaṃ uttamaṃ bodhiṃ nibbānaṃ patto adhigato asi bhavasi, tena ñāṇena paratitthiye aññatitthiye maddasī abhibhavasīti sambandho.
225. 尊者，你是全知、遍知诸法的觉知者，凭此智慧，契合四圣谛而究竟成就最胜觉悟及涅槃，已经获得且当住于其中；凭此智慧，能够战胜他见和邪见，由此建立关联。
§226
226. Tena tāpasena thomitākāraṃ pakāsentā dhammasaṅgāhakā therā imā gāthā thavitvānāti āhaṃsu. Tattha imā gāthāti ettakāhi gāthāhi thavitvāna thomanaṃ katvāna nāmena suruci nāma tāpaso sesaṭṭhakathāsu (a. ni. aṭṭha. 1.1.189-190; dha. pa. aṭṭha. 1.sāriputtattheravatthu) pana ‘‘saradamāṇavo’’ti āgato. So aṭṭhakathānayato pāṭhoyeva pamāṇaṃ, atha vā sundarā ruci ajjhāsayo nibbānālayo assāti suruci. Sarati gacchati indriyadamanāya pavattatīti sarado, iti dvayampi tasseva nāmaṃ. So surucitāpaso ajinacammaṃ pattharitvāna pathaviyaṃ nisīdi, accāsannādayo cha nisajjadose vajjetvā sarado nisīdīti attho.
226. 依此热诚，光明照耀，法集持戒长老们赋诗咏唱，称颂此事。所说诗歌，是以若干调子作诗，称为“光明照耀者”苏卢奇之名，即是修行者之名，见于《注释·尼柯耶·八正道第一章189-190页》及《法句经注·沙利佛长老传》。又有“聪慧善巧”之称，诗文庄严美妙，寓示涅槃境界；苏卢奇者，名为行者。苏卢奇热诚者，割断轮回烦恼束缚，坐于大地之上，放下痛苦忧扰，故得名“聪慧善巧”，即坐而静止也。
§227
227. Tattha nisinno tāpaso tassa bhagavato ñāṇameva thomento cullāsītisahassānītiādimāha . Tattha cullāsītisahassānīti caturāsītisahassāni, girirājā merupabbatarājā, mahaṇṇave sāgare ajjhogāḷho adhiogāḷho paviṭṭho, tāvadeva tattakāni caturāsītisahassāni accuggato atiuggato idāni pavuccatīti sambandho.
227. 彼热诚坐处，称赞世尊智慧，言有四万八千数目如是。其“四万八千”即四十八千，譬如山王美禄山王、广阔无边大海，涵盖、渗透伸展，四万八千皆已超越上升今当言说之关联。
§228
228.Tāva accuggato tathā atiuggato neru, so mahāneru āyato uccato ca vitthārato ca evaṃ mahanto nerurājā koṭisatasahassiyo saṅkhāṇubhedena cuṇṇito cuṇṇavicuṇṇaṃ kato asi.
228. 此单位“上升”与“超越”者，称为大河流，内容包罗广大，广阔无边，此大河王，数以亿亿计，细细梳理、净除而成，如此分别裁切细分。
§229
229. Bhante, sabbaññu tava ñāṇaṃ lakkhe ṭhapiyamānamhi ñāṇe sataṃ vā sahassaṃ vā satasahassaṃ vā ekekaṃ binduṃ katvā ṭhapite tadeva mahānerussa cuṇṇaṃ khayaṃ gaccheyya, tava ñāṇaṃ pametave pamāṇaṃ kātuṃ eva na sakkāti sambandho.
229. 尊者，全知的智慧，在标定、记录当中，值百或千，或十万百千个位点标记时，此大河的细流将逐渐消失；你的智慧量无法用此方式来度量，难以设定其量，缘此相应。
§230
230.Sukhumacchikena sukhumacchiddena jālena yo sakalamahāsamudde udakaṃ parikkhipe samantato parikkhaṃ kareyya, evaṃ parikkhite ye keci pāṇā udake jātā sabbe te antojālagatā siyuṃ bhaveyyunti attho.
如用极细细密的纱网，轻柔细致地将整个广大海洋的水环绕包裹，虽然是将广大水环绕包裹，但海中所有生出的水生生命，若处于网内，则关系便成立。
§231
231. Tamupameyyaṃ dassento tatheva hītiādimāha. Tattha yathā udajā pāṇā antojālagatā honti, tatheva mahāvīra mahābodhiadhigamāya vīriyakara. Ye keci puthu anekā titthiyā micchā titthakarā diṭṭhigahanapakkhandā diṭṭhisaṅkhātagahanaṃ paviṭṭhā parāmāsena sabhāvato parato āmasanalakkhaṇāya diṭṭhiyā mohitā pihitā santi.
以此譬喻，世尊显示后即宣说如是。正如水生生命若包裹于细密的网内，亦如伟大勇士以勇猛努力达到大觉之境。凡是那些生生灭灭，造作错误见解者，执持执断所染，深陷见解的迷惑，处于诽谤和妨害自然情性的状态中，心被见惑所染害，充满欲求与困扰。
§232
232. Tava suddhena nikkilesena ñāṇena anāvaraṇadassinā sabbadhammānaṃ āvaraṇarahitadassanasīlena ete sabbe titthiyā antojālagatā ñāṇajālassanto pavesitā vā tathevāti sambandho. Ñāṇaṃ te nātivattareti tava ñāṇaṃ te titthiyā nātikkamantīti attho.
凭汝清净无垢透彻的智慧，能洞见万法之相，揭示不遮盖而明白的现象之理，具此品性者，人人皆是陷于各种见解迷网中，进入见解的诸多幻网，此说即成立。智慧不可超越，意指汝之智慧不能胜过他们，亦即汝智慧不可越过那些陷于见解网者。
§233
233. Evaṃ vuttathomanāvasāne bhagavato attano byākaraṇārabbhaṃ dassetuṃ bhagavā tamhi samayetiādimāha. Tattha yasmiṃ samaye tāpaso bhagavantaṃ thomesi, tasmiṃ thomanāya pariyosānakāle saṅkhyātikkantaparivāratāya mahāyaso anomadassī bhagavā kilesamārādīnaṃ jitattā jino. Samādhimhā appitasamādhito vuṭṭhahitvā sakalajambudīpaṃ dibbacakkhunā olokesīti sambandho.
如此说毕，世尊在末尾决定以自身教示开始。即于彼时，苦行者轻视世尊，及其轻视之末期，具大威德之无上尊者世尊，胜利者，胜过烦恼等恶根，胜者。起于定中，除去不善的禅定，出定，以天眼遥观整个姜柏洲之广大世界，此相关释义成立。
§234-5
234-5. Tassa anomadassissa bhagavato munino monasaṅkhātena ñāṇena samannāgatassa nisabho nāma sāvako santacittehi vūpasantakilesamānasehi tādīhi iṭṭhāniṭṭhesu akampiyasabhāvattā, tādibhi khīṇāsavehi suddhehi parisuddhakāyakammādiyuttehi chaḷabhiññehi tādīhi aṭṭhahi lokadhammehi akampanasabhāvehi satasahassehi parivuto buddhassa cittaṃ, aññāya jānitvā lokanāyakaṃ upesi, tāvadeva samīpaṃ agamāsīti sambandho.
此时，无上威德清净世尊，具足以心所成的智慧，被称为贤牛的弟子们，心念肃静，断除烦恼，性情坚定不动，具深清净之圣果，身口意三业清净，拥有六根通达诸法，坚固不动的信心，以六大神通，通达八种天下法，具百千凡圣不可动之性，与佛心意同，洞察世间本质，认识一切，知晓天下之主，于是亲近世尊，此关系成立。乃至亲近至此。
§236
236. Te tathā āgatā samānā tattha bhagavato samīpe. Antalikkhe ākāse ṭhitā bhagavantaṃ padakkhiṇaṃ akaṃsu. Te sabbe pañjalikā namassamānā ākāsato buddhassa santike otaruṃ orohiṃsūti sambandho.
他们同时到来，聚集于世尊近旁。在空中遥望，围绕世尊行礼。众弟子悉数合掌恭敬，礼拜佛足，仿佛从空中缓缓降落至佛所，此关系成立。
§237
237. Puna byākaraṇadānassa pubbabhāgakāraṇaṃ pakāsento sitaṃ pātukarītiādimāha. Taṃ sabbaṃ uttānatthameva.
237. 又说：在释义授予时，揭示先行因缘为纯善如来所行。此全是为利益上进修行者而作。
§241
241.Yo maṃ pupphenāti yo tāpaso mayi cittaṃ pasādetvā anekapupphena maṃ pūjesi, ñāṇañca me anu punappunaṃ thavi thomesi, tamahanti taṃ tāpasaṃ ahaṃ kittayissāmi pākaṭaṃ karissāmi, mama bhāsato bhāsantassa vacanaṃ suṇotha savanavisayaṃ karotha manasi karotha.
241. 以“谁以鲜花敬我”为例，意指对我心生欢喜者，用许多鲜花供养我，又反复滋养我的智慧，我称赞那行者为苦行者，并将之彰显出来。听闻我所说者，应以心专注，聆听语意。
§250
250.Pacchimebhavasampatteti byākaraṇaṃ dadamāno bhagavā āha. Tattha pacchime pariyosānabhūte bhave sampatte sati. Manussattaṃ manussajātiṃ gamissati, manussaloke uppajjissatīti attho. Rūpasāradhanasāravayasārakulasārabhogasārapuññasārādīhi sārehi sāravantatāya sārī nāma brāhmaṇī kucchinā dhārayissati.
250. 世尊授予结尾时说：“由此乃至末后成就为终结。”意指，末后果位生起即是终结。人类将经历人道人生，在人间出生。由色等诸种宝集及其众多功德本源，称为宝藏，以此资粮维持婆罗门家业。
§253
253. Byākaraṇamūlamārabhi aparimeyye ito kappeti. Ettha dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramī pūritā, tathāpi gāthābandhasukhatthaṃ antarakappāni upādāya evaṃ vuttanti daṭṭhabbaṃ.
253. 释义之本始于无限过去。此中两位上首弟子中有一者，已完成无法计数、百万千万劫之度，然诗句集之意为期终结，以间隔劫为依据如此宣说，当知。
§254
254. ‘‘Sāriputtoti nāmena, hessati aggasāvako’’ti byākaraṇamadāsi, byākaraṇaṃ datvā taṃ thomento so bhagavā ayaṃ bhāgīrathītiādimāha. Gaṅgā, yamunā, sarabhū, mahī, aciravatīti imāsaṃ pañcannaṃ gaṅgānaṃ antare ayaṃ bhāgīrathī nāma paṭhamamahāgaṅgā himavantā pabhāvitā himavantato āgatā anotattadahato pabhavā, mahodadhiṃ mahāudakakkhandhaṃ appayanti pāpuṇanti, mahāsamuddaṃ mahāsāgaraṃ appeti upagacchati yathā, tathā eva ayaṃ sāriputto sake tīsu visārado attano kule pavattamānesu tīsu vedesu visārado apakkhalitañāṇo patthaṭañāṇo. Paññāya pāramiṃ gantvā attano sāvakañāṇassa pariyosānaṃ gantvā, pāṇine sabbasatte tappayissati santappessati suhittabhāvaṃ karissatīti attho.
254. 世尊以“谓名沙利佛，将为上首弟子”授予释义。赋予时即称之为巴吉拉他。五河中，其间即为巴吉拉他河，始于喜马拉雅，流注大洋，犹如沙利佛于三族三藏皆熟悉，自身慧明而不退转。以智慧至彼彼岸，达弟子智慧极境，将使众生灭除烦恼，兴起善意。
§257
257.Himavantamupādāyāti himālayapabbataṃ ādiṃ katvā mahodadhiṃ mahāsamuddaṃ udakabhāraṃ sāgaraṃ pariyosānaṃ katvā etthantare etesaṃ dvinnaṃ pabbatasāgarānaṃ majjhe yaṃ pulinaṃ yattakā vālukarāsi atthi, gaṇanāto gaṇanavasena asaṅkhiyaṃ saṅkhyātikkantaṃ .
257.“引喜马拉雅”意指始自喜马拉雅山，贯穿大海、恒河，海洋之水总和。其间二山与二海之间所积沙土及沙粒甚多，计数无法胜尽。
§258
258.Tampi sakkā asesenāti taṃ pulinampi nisesena saṅkhātuṃ sakkā sakkuṇeyya bhaveyya, sā gaṇanā yathā hotīti sambandho. Tathā sāriputtassa paññāya anto pariyosānaṃ na tveva bhavissatīti attho.
258.『那人即使完全能够将泥沙清楚区分，也能够数算泥沙，这种数算方法被称作“关系”。同样地，在沙利子的智慧里，终极的极界绝对不会产生，这就是其内涵。』
§259
259.Lakkhe…pe…bhavissatīti lakkhe ñāṇalakkhe ñāṇassa ekasmiṃ kale ṭhapiyamānamhi ṭhapite sati gaṅgāya vālukā khīye parikkhayaṃ gaccheyyāti attho.
259.『“标记……是会产生的”意思是：在某一时刻有觉知时，将其比作河中沙粒消失，类似沙粒消失进入尽头的情形，这就是意义。』
§260
260.Mahāsamuddeti caturāsītiyojanasahassagambhīre catumahāsāgare ūmiyo gāvutādibhedā taraṅgarāsayo gaṇanāto asaṅkhiyā saṅkhyāvirahitā yathā honti, tatheva sāriputtassa paññāya anto pariyosānaṃ na hessati na bhavissatīti sambandho.
260.『大海深约四十八由旬，是由四大海洋汇聚而成，浪涛起伏如牛群那样多，在种类和数量上不可数而无限。由此可见，在沙利子的智慧中，终极与极界不存在也不会产生，这就是其缘由。』
§261
261. So evaṃ paññavā sāriputto gotamagottattā gotamaṃ sakyakule jeṭṭhakaṃ sakyapuṅgavaṃ sambuddhaṃ ārādhayitvā vattapaṭipattisīlācārādīhi cittārādhanaṃ katvā paññāya sāvakañāṇassa pāramiṃ pariyosānaṃ gantvā tassa bhagavato aggasāvako hessatīti sambandho.
261.『沙利子具有如是智慧，他尊敬果德玛，如其为释迦族的长者、释迦族的尊贵者、悉达多世尊及其修行规范和持戒等礼敬修行，于内心奉养，如是以智慧达至对弟子果位的圆满与终结，故成为世尊最重要的弟子，这就是其关系。』
§262
262. So evaṃ aggasāvakaṭṭhānaṃ patto sakyaputtena bhagavatā iṭṭhāniṭṭhesu akampiyasabhāvena pavattitaṃ pākaṭaṃ kataṃ dhammacakkaṃ saddhammaṃ anuvattessati avinassamānaṃ dhāressati. Dhammavuṭṭhiyo dhammadesanāsaṅkhātā vuṭṭhiyo vassento desento pakāsento vivaranto vibhajanto uttānīkaronto pavattissatīti attho.
262.『他既已得成为世尊最重要的弟子，释迦族裔之果德玛世尊以坚定不动且受人尊敬的尊位降临，已经宣说无上法轮、真实法音，将长久不坏之法转动传授。法的兴起、法的宣说，如雨季般连续不断，长时应化、放明阐释、分析开示、提示标记，持续演转，正是其意涵。』
§263
263. Gotamo sakyapuṅgavo bhagavā etaṃ sabbaṃ abhiññāya visesena ñāṇena jānitvā bhikkhusaṅghe ariyapuggalamajjhe nisīditvā aggaṭṭhāne sakalapaññādiguṇagaṇābhirame uccaṭṭhāne ṭhapessatīti sambandho.
263.『释迦族的尊贵者果德玛世尊，证得此切实智慧，完全了知一切，于比库僧团及圣者之间坐定，在重要聚会时，于高座上现出悦目多智品格与德性，立于高处，这就是原因。』
§264
264. Evaṃ so laddhabyākaraṇo somanassappatto pītisomanassavasena udānaṃ udānento aho me sukataṃ kammantiādimāha. Tattha ahoti vimhayatthe nipāto. Anomadassissa bhagavato satthuno garuno sukataṃ suṭṭhu kataṃ saddahitvā kataṃ kammaṃ puññakoṭṭhāsaṃ aho vimhayaṃ acinteyyānubhāvanti attho. Yassa bhagavato ahaṃ kāraṃ puññasambhāraṃ katvā sabbattha sakalaguṇagaṇe pāramiṃ pariyosānaṃ gato paramaṃ koṭiṃ sampatto, so bhagavā aho vimhayoti sambandho.
264. 如此，他得到了契机，心中充满欢喜的乐悦，感受到喜乐心的庄严，便欢呼高唱：『啊，我所造作的善业真好！』这时『ahoti』是属疑义的连词。尊贵无上的世尊阿那罗目者，听闻准确无误的言辞，作出善行，产生丰盛的功德藏，因而感叹说『aho vimhayaṃ』，意为对难以思议的法理体验感叹。所谓我因世尊的缘故，行造功德之因，遍及诸法利益无量无边，已达完满无上阶段，那便是世尊感叹的因缘了。
§265
265.Aparimeyyeti saṅkhyātikkantakālasmiṃ kataṃ kusalakammaṃ, me mayhaṃ idha imasmiṃ pacchimattabhāve phalaṃ vipākaṃ dassesi. Sumutto suṭṭhu vimutto chekena dhanuggahena khitto saravego iva ahaṃ tena puññaphalena kilese jhāpayiṃ jhāpesinti attho.
265. 『Aparimeyye』意为无法计量，超过数数，谓此时之功德业报，在此世间后世显现成熟。洁净无疵，断除一切缰维束缚，如箭离弦般迅速，借此功德果报，我得以净除烦恼，远离渴爱，能修习禅定作解脱之果。
§266
266. Attano eva vīriyaṃ pakāsento asaṅkhatantiādimāha. Tattha asaṅkhatanti na saṅkhataṃ, paccayehi samāgamma na katanti attho. Taṃ asaṅkhataṃ nibbānaṃ kilesakālussiyābhāvena acalaṃ katasambhārānaṃ patiṭṭhaṭṭhena padaṃ gavesanto pariyesanto sabbe titthiye sakale titthakare diṭṭhuppādake puggale vicinaṃ upaparikkhanto esāhaṃ eso ahaṃ bhave kāmabhavādike bhave saṃsariṃ paribbhaminti sambandho.
266. 自身的精进勃发，他言非有形的意思。此处『非有形』即非造作之义，因不依赖于任何条件而作。此无造作者即涅槃，涅槃由于烦恼厌患的消灭而稳固，是修行者生起坚固的修证之所依。反观世间众生，现存一切流派、教派，分别割舍烦恼享乐之人，皆迷于欲界、色界之流转而沉溺其中，这便是关联及缘起了。
§267-8
267-8. Attano adhippāyaṃ pakāsento yathāpi byādhito posotiādimāha. Tattha byādhitoti byādhinā pīḷito poso puriso osadhaṃ pariyeseyya yathā, tathā ahaṃ asaṅkhataṃ amataṃ padaṃ nibbānaṃ gavesanto abbokiṇṇaṃ avicchinnaṃ nirantaraṃ, pañcasataṃ jātipañcasatesu attabhāvesu isipabbajjaṃ pabbajinti sambandho.
267-8. 他显现自我支配，如同病人衰弱而滋养。『病人』谓受苦难所困扰，『滋养』谓身体得到调养。正如病患要寻求药物治疗，故我于无造作无死之境涅槃，持续不断地寻求安住，未曾休止，历经五百次生死轮回中，依旧坚持，发愿出家。这便是密切联系了。
§271
271.Kutitthe sañcariṃ ahanti lāmake titthe gamanamagge ahaṃ sañcariṃ.
271. 『Kutitthe』指游走之地，他说：我向病人般前行。这意谓身心不断流转，正如行于道路上行者一般。
§272
272.Sāratthiko poso sāragavesī puriso. Kadaliṃ chetvāna phālayeti kadalikkhandhaṃ chetvā dvedhā phāleyya. Na tattha sāraṃ vindeyyāti phāletvā ca pana tattha kadalikkhandhe sāraṃ na vindeyya na labheyya, so puriso sārena rittako tucchoti sambandho.
272. 地处要地是滋养，渴望滋养的是人。如若砍下芭蕉树枝，便可持续结出果实，若砍断芭蕉枝干，便无法再结实。此处即是隐喻：一人若虽已获润养，却无实质果效，便是没有内涵，空虚无益。
§273
273. Yathā kadalikkhandho sārena ritto tuccho, tatheva tathā eva loke titthiyā nānādiṭṭhigatikā bahujjanā asaṅkhatena nibbānena rittā tucchāti sambandho. Seti nipātamattaṃ.
如同海水盛满之后空虚毫无，其体皆虚空，正如世间众生分属于外道众多见解，绝大多数没有计数地断灭涅槃，皆成空无，此处善法之间的关系亦复如是。仅此连词而已。
§274
274.Pacchimabhave pariyosānajātiyaṃ brahmabandhu brāhmaṇakule jāto ahaṃ ahosinti attho. Mahābhogaṃ chaḍḍetvānāti mahantaṃ bhogakkhandhaṃ kheḷapiṇḍaṃ iva chaḍḍetvā, anagāriyaṃ kasivāṇijjādikammavirahitaṃ tāpasapabbajjaṃ pabbajiṃ paṭipajjinti attho.
过去世中，意思是：从婆罗门族出生，有如大财富放弃之后，如同丢弃大堆珍宝，以此比喻舍弃世间财物，远离城镇，断绝买卖行业，断绝俗务，出家修行苦行之意。
Paṭhamabhāṇavāravaṇṇanā samattā. · 第一诵分注释已圆满。
§275-7
275-7.Ajjhāyako…pe… muniṃ mone samāhitanti monaṃ vuccati ñāṇaṃ, tena monena samannāgato muni, tasmiṃ mone sammā āhitaṃ ṭhapitaṃ samāhitaṃ cittanti attho. Āgusaṅkhātaṃ pāpaṃ na karotīti nāgo, assajitthero, taṃ mahānāgaṃ suṭṭhu phullaṃ vikasitapadumaṃ yathā virocamānanti attho.
讲师……至……谓隐士、默者与专注者，默指智慧；因此摄有此默的隐士，其心业由此默如实安立、坚固而专注。比库阿萨吉者，如同大龙，虽不作恶，犹如盛开的宝莲般光明辉煌，见者领悟其意。
§278-281
278-281.Disvā me…pe…pucchituṃ amataṃ padanti uttānatthameva.
见此……至……问法者欲求不死法的高深含义。
§282
282.Vīthintareti vīthiantare anuppattaṃ sampattaṃ upagataṃ taṃ theraṃ upagantvāna samīpaṃ gantvā ahaṃ pucchinti sambandho.
路间之内，谓未生、已生、将至者皆在其中。来到此长老一侧，亲近问法，此即关系所在。
§284
284.Kīdisaṃ te mahāvīrāti sakaladhitipurisasāsane arahantānamantare paṭhamaṃ dhammacakkapavattane, arahattappattamahāvīra, anujātaparivārabahulatāya mahāyasa te tava buddhassa kīdisaṃ sāsanaṃ dhammaṃ dhammadesanāsaṅkhātaṃ sāsananti sambandho. So bhadramukha, me mayhaṃ sādhu bhaddakaṃ sāsanaṃ kathayassu kathehīti attho.
你这勇者在一切善行之士的教法中，阿拉汉之间首开法轮者，成阿拉汉的伟大勇者。因属于佛陀家族广泛，声名显赫，慕大德者问佛法之意。你这善语者，请为我讲述美妙庄严的佛教教法及教学之义，含义如是。
§285
285. Tato kathitākāraṃ dassento so me puṭṭhotiādimāha. Tattha soti assajitthero, me mayā puṭṭho ‘‘sāsanaṃ kīdisa’’nti kathito sabbaṃ kathaṃ kathesi. Sabbaṃ sāsanaṃ satthagambhīratāya gambhīraṃ desanādhammapaṭivedhagambhīratāya gambhīraṃ paramatthasaccavibhāvitādivasena nipuṇaṃ padaṃ nibbānaṃ taṇhāsallassa hantāraṃ vināsakaraṃ sabbassa saṃsāradukkhassa apanudanaṃ khepanakaraṃ dhammanti sambandho.
285. 于是，他以申说所说之义而示现，对我说：“请回答我问题。”其中，那位阿桑长老对我说：“请说一说教法如何？”于是，他详细说明了全部教法。整个教法以圣者所说之深奥庄严为依归，其说法深奥，昭示真实之义，严谨精妙。所谓真谛，是止息渴爱的涅槃，是断灭一切轮回之苦，集灭诸苦之法门，是令人离欲贪苦的解脱法，故称为法缘关系。
§286
286. Tena kathitākāraṃ dassento ye dhammātiādimāha. Hetuppabhavā hetuto kāraṇato uppannā jātā bhūtā sañjātā nibbattā abhinibbattā, ye dhammā ye sappaccayā sabhāvadhammā santi saṃvijjanti upalabhantīti sambandho. Tesaṃ dhammānaṃ hetuṃ kāraṇaṃ tathāgato āha kathesi. Tesañca yo nirodhoti tesaṃ hetudhammānaṃ yo nirodho nirujjhanasabhāvo, evaṃvādī mahāsamaṇoti sīlasamādhipaññādiguṇaparivāramahantatāya samitapāpattā viddhaṃsitapāpattā ca mahāsamaṇo bhagavā evaṃvādī hetuvūpasamanādivadanasīlo kathetāti attho.
286. 以上所述即为所谓“诸法”。所谓诸法，因缘而起，有因有缘，因缘生，因缘灭，因缘所生，因缘所灭。即诸法及其善恶因缘、固有法性等皆存在，人能认知观照，此即所说之法缘关系。诸法缘由，乃如来所说、所承之。又所谓“诸法灭尽”，即诸因缘法之断尽，亦即息滅之性。由此，称其为“如是行者”，以其持戒、禅定、智慧等功德熏习，能断除过失，故谓之“行者如是”。如来正是此义之宣说者，此法缘关系，止息因缘之道，已能说明其意境。
§287
287. Tato vuttadhammaṃ sutvā attanā paccakkhakatappakāraṃ dassento sohantiādimāha. Taṃ uttānameva.
287. 于是闻得如是所说之法，自己便说明相应退避之法，且他说：“正是此名。”
§289
289.Eseva dhammo yaditāvadevāti sacepi ito uttariṃ natthi, ettakameva idaṃ sotāpattiphalameva pattabbaṃ. Tathā eso eva dhammoti attho. Paccabyatha paṭividdhatha tumhe asokaṃ padaṃ nibbānaṃ. Amhehi nāma idaṃ padaṃ bahukehi kappanahutehi adiṭṭhameva abbhatītaṃ.
289. 此法若有他无上者，断无有余，仅应获此初果。此即所说“此法”之义。你们应当彼此受持，断除忧苦，正是涅槃之义。众生长久修习此法，当依此法安住，恒实证入涅槃。
§290
290.Yvāhaṃdhammaṃ gavesantoti yo ahaṃ dhammaṃ santipadaṃ gavesanto pariyesanto kutitthe kucchitatitthe ninditabbatitthe sañcariṃ paribbhaminti attho. So me attho anuppattoti so pariyesitabbo attho mayā anuppatto sampatto, idāni pana me mayhaṃ nappamajjituṃ appamādena bhavituṃ kāloti attho.
290. “有人称我探求法义”，此即我探究寻访法之道路，无论何处、何时，迂回徘徊，无处不悲伤，深觉不可久住之意。所谓“无所得”者，我必应去寻求之义；而今我已得成正觉，此时必当精勤不懈，持守正念。
§291
291. Ahaṃ assajinā therena tosito katasomanasso, acalaṃ niccalaṃ nibbānapadaṃ, patvāna pāpuṇitvā sahāyakaṃ kolitamāṇavaṃ gavesanto pariyesanto assamapadaṃ agamāsinti attho.
291. 我因阿桑长老欢喜，心生和悦，证得不动不变之涅槃境界，既已证得，作辅佐者，探求通达法之道路，亦将达入此证果。
§292
292.Dūratova mamaṃ disvāti assamapadato dūratova āgacchantaṃ mamaṃ disvā susikkhito me mama sahāyo ṭhānanisajjādiiriyāpathehi sampanno samaṅgībhūto idaṃ upari vuccamānavacanaṃ abravi kathesīti attho.
『远离我者』者，非同等阶位远离前来者也；『远离到来者』者，见我者也；『受优良教诲者』者，我同伴也；『具立止坐等勇进力者』者，具足此乃同道也。此上所说语句，便是此意。
§293
293. Bho sahāya, pasannamukhanettāsi pasannehi sobhanehi daddallamānehi mukhanettehi samannāgato asi. Munibhāvo iva te dissati paññāyati. Itthambhūto tvaṃ amatādhigato amataṃ nibbānaṃ adhigato asi, kacci accutaṃ nibbānapadaṃ adhigato adhigacchīti pucchāmīti attho.
善哉，同伴！汝面容清净端正，具清净恭敬洁净等貌。汝如圣者之相显现，得智慧。汝已成就不死者，已得无上涅槃矣。或问：『汝岂已得无上涅槃果位乎？』意即此。
§294
294.Subhānurūpoāyāsīti subhassa pasannavaṇṇassa anurūpo hutvā āyāsi āgacchasi. Āneñjakārito viyāti tomarādīhi kārito āneñjo hatthī viya dantova tīhi māsehi susikkhito iva bāhitapāpattā, brāhmaṇa dantadamatho sikkhitasikkho nibbānapade upasanto asīti pucchi.
『形貌美好精进者』者，即相应美貌光明恒转者，形貌光明，前业熄灭，如武器攀缘荆棘所伤害者消失。犹如牙齿经磨洁净，如婆罗门以磨牙针磨牙般，经优良训练，得安住涅槃者。此为疑问。
§295
295. Tena puṭṭho amataṃ mayātiādimāha. Taṃ uttānatthameva.
因而问曰：『我者即为无死无灭无上者。』此正为成就意义。
§299
299.Apariyositasaṅkappoti ‘‘anāgate ekassa buddhassa aggasāvako bhaveyya’’nti patthitapatthanāya koṭiṃ appattasaṅkappoti attho. Kutitthe agantabbamagge ahaṃ sañcariṃ paribbhamiṃ. Bhante gotama, lokajeṭṭha tava dassanaṃ āgamma patvā, mama saṅkappo mayhaṃ patthanā pūrito arahattamaggādhigamena sāvakapāramīñāṇassa pāpuṇanena paripuṇṇoti adhippāyo.
『未得成就之想念』者，意为未来将有一佛，吾为其上首弟子之想念。是由此想念引发。遍行诸方，依止世尊果德摩，亲炙佛陀教法，故我信念坚定，具足阿拉汉道、弟子资质智慧，意志坚决。
§300
300.Pathaviyaṃpatiṭṭhāyāti pathaviyaṃ nibbattā samaye hemantakāle pupphanti vikasanti, dibbagandhā sugandhā suṭṭhu pavanti pavāyanti, sabbapāṇinaṃ sabbe devamanusse tosenti somanassayutte karonti yathā.
『依地而立』者，即地生起之时。冬季花开繁盛，天上香气悠远传散，众生人天皆得安乐，欣喜欢喜，如是之意。
§301
301.Tathevāhaṃ mahāvīrāti mahāvīriyavantasakyakulapasutamahāparivāra te tava sāsane patiṭṭhāya ahaṃ patiṭṭhahitvā pupphituṃ arahattamaggañāṇena vikasituṃ samayaṃ kālaṃ esāmi gavesāmi tathevāti sambandho.
301.正如我亦是大勇士，具有大勇猛，出身尊贵庞大家族众多随从，在你的教法中立足坚固，立下坚定根基。我如今以阿拉汉之道与觉知彼道的智慧，已至花开绽放的时机与时代，正寻求此机缘，缘此关系。
§302
302.Vimuttipupphanti sabbakilesehi vimuccanato vimocanato vā vimutti arahattaphalavimuttisaṅkhātaṃ pupphaṃ esanto gavesento, tañca kho bhavasaṃsāramocanaṃ kāmabhavādibhavesu saṃsaraṇaṃ gamanaṃ bhavasaṃsāraṃ, tato mocanaṃ bhavasaṃsāramocanaṃ. Vimuttipupphalābhenāti vimuccanaṃ vimuccanti vā katasambhārā etāyāti vimutti, aggaphalaṃ. Pupphanti vikasanti veneyyā etenāti pupphaṃ. Vimutti eva pupphaṃ vimuttipupphaṃ. Labhanaṃ lābho, vimuttipupphassa lābho vimuttipupphalābho. Tena vimuttipupphalābhena adhigamanena sabbapāṇinaṃ sabbasatte tosemi somanassaṃ pāpemīti attho.
302.解脱之花，在诸种烦恼全然断尽或解脱之中盛开或开放；称为解脱，是涅槃之花的总称。此花代表着从生死轮回中得解脱，超越欲界及诸有界轮回，是从生死轮回中彻底解脱。所谓“解脱之花取得”，是指由种种努力所获得的解脱、最高成就。花开绽放，这里指花盛开。解脱正是这花，解脱之花。获得、收获，即是解脱之花的获得。以此解脱之花之获得，全体众生、所有有情得以成长安乐，没有恶境受苦，此即其义。
§303
303.‘‘Yāvatābuddhakhettamhī’’tiādīsu cakkhuma pañcahi cakkhūhi cakkhumanta yattake ṭhāne ratanasuttādīnaṃ parittānaṃ āṇā ānubhāvo pavattati, tattake satasahassakoṭicakkavāḷasaṅkhāte buddhakhette ṭhapetvāna mahāmuniṃ sammāsambuddhaṃ vajjetvā avasesesu sattesu añño koci tava puttassa tuyhaṃ puttena mayā paññāya sadiso samo natthīti sambandho. Sesaṃ uttānameva.
303.“直到佛土广大无边”……诸眼明者以五眼之光，令珍宝经文等护持畅行，在此处以成百上千万亿藏轮围绕的佛土为立处，尊称大圣人正自觉者。在未来七世中，没有任何一人能比你的子孙或我解智慧相等，即为其关联。全文如上。
§308
308.Paṭipannāti catumaggasamaṅgino ca phalaṭṭhā arahattaphale ṭhitā ca sekhā phalasamaṅgino heṭṭhimehi tīhi phalehi samannāgatā ca ete aṭṭha ariyabhikkhū, uttamatthaṃ nibbānaṃ āsīsakā gavesakā, taṃ paññavantaṃ parivārenti sadā sabbakālaṃ sevanti bhajanti payirupāsantīti attho.
308.修行者，即遵行四圣谛八正道，具四果坚固于阿拉汉果位者；随行弟子则具足三果，比库所具之八果皆成就者，是这八位圣弟子。其意为专志于究竟涅槃，寻求涅槃智慧，时刻围绕恭敬侍奉，如此作用。
§310
310. Kāyavedanācittadhammānupassanāsaṅkhātānaṃ catunnaṃ satipaṭṭhānānaṃ kusalā chekā satisambojjhaṅgādīnaṃ sattannaṃ sambojjhaṅgānaṃ bhāvanāyavaḍḍhanāya ratā allīnā.
310.修习包含身受心法观照的四念处，善具戒行、正念及觉支等七种觉支，精进于七觉支之修习增长者，多有精勤不懈。
§314
314
.Uḷurājāva tārakarājā iva ca sobhasi.
如同乌鲁王与恒星之王般显著耀眼。
§315
315. Rukkhapabbataratanasattādayo dhāretīti dharaṇī, dharaṇiyaṃ ruhā sañjātā vaḍḍhitā cāti dharaṇīruhā rukkhā. Pathaviyaṃ patiṭṭhāya ruhanti vaḍḍhanti vuddhiṃ virūḷhiṃ āpajjanti. Vepullataṃ vipulabhāvaṃ paripūrabhāvaṃ pāpuṇanti, te rukkhā kamena phalaṃ dassayanti phaladhārino honti.
315. 「树、山、宝、众等称为持有者」者，即大地。所谓大地者，由地起，由地生，生长而增大。土地依托而存在，生长发展，获得壮大。它们到达充盈充满之相，树木则依此而显现果实，是荷果者。
§317-9
317-9. Punapi bhagavantameva thomento sindhu sarassatītiādimāha. Tattha sindhuvādi nāma gaṅgā ca sarassatī nāma gaṅgā ca nandiyagaṅgā ca candabhāgāgaṅgā ca gaṅgā nāma gaṅgā ca yamunā nāma gaṅgā ca sarabhū nāma gaṅgā ca mahī nāma gaṅgā ca. Sandamānānaṃ gacchantīnaṃ etāsaṃ gaṅgānaṃ sāgarova samuddo eva sampaṭicchati paṭiggaṇhāti dhāreti. Tadā etā sabbagaṅgā purimaṃ nāmaṃ sindhuvādigaṅgātyādikaṃ purimaṃ nāmapaññattivohāraṃ jahanti chaḍḍenti sāgaroteva sāgaro iti eva ñāyati pākaṭā bhavati yathā. Tatheva tathā eva imecatubbaṇṇā khattiyabrāhmaṇavessasuddasaṅkhātā cattāro kulā tavantike tava antike samīpe pabbajitvā pattakāsāyacīvaradhārino paricarantā purimaṃ nāmaṃ khattiyādināmadheyyaṃ paññattivohāraṃ jahanti cajanti, buddhaputtāti buddhassa orasāti ñāyare pākaṭā bhaveyyuṃ.
317-9. 再者，世尊谓曰：『正是因说恒河、薮河等』。此处所谓恒河等者，即恒河及薮河、南迪河、晨光河、扬弥那河、萨罗布河、摩诃河。流动奔涌的这些河流，其海洋般的广大吞纳、承担，即称持有者。因诸恒河，放弃以往旧称恒河等之名称，转而归于海洋，如法而知，甚为明显。正如此，四族晓得舍弃先前世袭氏族名号，弃绝今昔俗用之族名，游出家门，着袈裟行乞行住，四族之中原本名号乃舍弃放下，乃至后被称作佛陀子民，此为明显常理。
§320-4
320-4.Cando candamaṇḍalo abbhā mahikā rajo dhumo rāhūti pañcahi upakkilesehi virahitattā vimalo vigatamalo nimmalo, ākāsadhātuyā ākāsagabbhe gacchaṃ gacchanto, sabbe tārakasamūhe ābhāya maddamāno loke atirocati daddallati yathā. Tatheva tathā eva tvaṃ…pe….
320-4. 月亮乃月球，光辉乃地面之尘埃烟雾，大蚀（拉胡）乃因五种污秽之清净无染，澄清纯净，游走于空界及天空之中。恒星众星皆因其光辉而闪耀，超越世间，绚烂无比，宛若盛放。正如是，尔等……
§325-7
325-7.Udake jātā udake saṃvaḍḍhā kumudā mandālakā ca bahū saṅkhātikkantā, toyena udakena kaddamakalalena ca upalimpanti allīyanti yathā, tatheva bahukā sattā aparimāṇā sattā loke jātā saṃvaḍḍhā rāgena ca dosena ca aṭṭitā bandhitā virūhare viruhanti. Kaddame kumudaṃ yathā viruhati sañjāyati. Kesarīti padumaṃ.
325-7. 池水中生长，池水中增多，莲花及其花托多种众多，因水与水中泥沙而污浊、柔软，如是多众生无量，在世间生长、增多，以贪欲与嗔恨相缠缚，束缚、耗损、膨胀。泥沙如莲花般生长、产生。『凯沙里』意为莲。
§329-30
329-30.Rammake māseti kattikamāse ‘‘komudiyā cātumāsiniyā’’ti vuttattā. Vārijā padumapupphādayo bahū pupphā pupphanti vikasanti, taṃ māsaṃ taṃ kattikamāsaṃ nātivattanti vārijāti sambandho. Samayo pupphanāya soti so kattikamāso pupphanāya vikasanāya samayo kāloti attho. Yathā pupphanti tatheva tvaṃ, sakyaputta, pupphito vikasito asi. Pupphito te vimuttiyāti te tuyhaṃ sissā katasambhārā bhikkhū vimuttiyā arahattaphalañāṇena pupphito vikasito. Yathā vārijaṃ padumaṃ pupphanasamayaṃ nātikkamati, tathā te sāsanaṃ ovādānusāsaniṃ nātivattanti nātikkamantīti attho.
329-30. 有云，『美丽者为秋季之花』，又云‘‘秋季四月名为“光叶”’’。水中莲及荷花等初花繁多，开花盛放，时节即秋季及光叶月。时节即花之盛开之期，正如花开，汝，释子，亦如花般绽放。尔所种种修行善根，如花终将开果，引致解脱、阿拉汉果智。若水中莲花之盛期不超过秋季，则尔等之教法戒律之教诲亦应不逾越、不超越时节之义也。
§333-4
333-4.Yathāpi selo himavāti himavā nāma selamayapabbato. Sabbapāṇinaṃ sabbesaṃ byādhitānaṃ sattānaṃ osadho osadhavanto sabbanāgānaṃ sabbaasurānaṃ sabbadevānañca ālayo agārabhūto yathā, tatheva tvaṃ, mahāvīra, sabbapāṇinaṃ jarābyādhimaraṇādīhi pamocanato osadho viya. Yathā so himavā nāgādīnaṃ ālayo, tathā tevijjāya ca chaḷabhiññāya ca iddhiyā ca pāramiṃ pariyosānaṃ gatā pattā tuvaṃ nissāya vasantīti sambandho. Heṭṭhā vā upari vā upamāupameyyavasena gāthānaṃ sambandhanayā suviññeyyāva.
333-4. 如如岩山（希玛山）者，名为峰峦之山。彼为众生中所有病痛之药，具疗治之德，乃龙族、夜叉、阿修罗及诸天之所居，如是尔等，大勇士，令众生离苦脱老死、病苦死苦，犹如医药。正如希玛山为众龙所栖，尔则以三明、六通、神通、波罗蜜尽究，依此而住。此上下对照比喻，结合诗句，宜当明了。
§342
342.Āsayānusayaṃ ñatvāti ettha āsayoti ajjhāsayo cariyā, anusayoti thāmagatakileso. ‘‘Ayaṃ rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito’’tiādinā āsayañca anusayaṃ kilesapavattiñca jānitvāti attho. Indriyānaṃ balābalanti saddhindriyādīnaṃ pañcannaṃ indriyānaṃ tikkhindriyo mudindriyo svākāro dvākāro suviññāpayo duviññāpayoti evaṃ balābalaṃ jānitvā. Bhabbābhabbe viditvānāti ‘‘mayā desitaṃ dhammaṃ paṭivijjhituṃ ayaṃ puggalo bhabbo samattho, ayaṃ puggalo abhabbo’’ti viditvā paccakkhaṃ katvā, bhante, sabbaññu tvaṃ cātuddīpikamahāmegho viya dhammadesanāsīhanādena abhītanādena gajjasi sakalaṃ cakkavāḷaṃ ekaninnādaṃ karosi.
342. 了知「习气」就是此处「习」的含义，所谓「习气」是指内心本基的行为和根本污秽。所谓「习」者，是内心的本基；「习气」者，是长期积存的肮脏污秽。诸如说“此为贪欲所为，此为嗔恨所为，此为痴愚所为”，由此能分别了知习气与污秽生起的来源。对六根的强弱了知，对于五根中的听觉根等五种根，三根识根，喜悦根，厌恶根，清净根，污秽根等的强弱分别与呈现；能以此了解强弱。了知「具足、不具足」，谓知“此人能证所说法，我所说法彼人能体证，此人则不能”，知晓后明辨，尊者，你如四谛如大雷云，施法如猛狮吼，令一切轮回世界震动如一声响彻之声。
§343-4
343-4.Cakkavāḷapariyantāti samantā cakkavāḷagabbhaṃ pūretvā parisā nisinnā bhaveyya. Te evaṃ nisinnā nānādiṭṭhī anekadassanagāhino vivadamānā dveḷhakajātā vivadanti, taṃ tesaṃ vimaticchedanāya dubuddhichindanatthāya sabbesaṃ sattānaṃ cittamaññāya cittācāraṃ ñatvā opammakusalo upamāupameyyesu dakkho tvaṃ, muni, ekaṃ pañhaṃ kathentova ekeneva pañhakathanena sakalacakkavāḷagabbhe nisinnānaṃ pāṇīnaṃ vimatiṃ saṃsayaṃ chindasi nikkaṅkhaṃ karotīti attho.
343-4.所谓「环宇满座」者，谓周围充满天地大地众生贤士。诸众坐集如是，持多种见解而各执己见，辩论不休。众生苦痛于争执烦恼，为断除此等纷争与恶心，洞察诸众心行，你具足譬喻，善于因缘喻说。你，圣者，以一易问之法，破除满坐轮回众生心中疑虑疑惑，除却他们的烦恼，体现无上成就。
§345
345.Upadisasadisehevāti ettha udakassa upari dissanti pākaṭā hontīti upadisā, sevālā. Upadisehi sadisā upadisasadisā, manussā. Yathā hi upadisā sevālā udakaṃ adissamānaṃ katvā tassupari pattharitvā ṭhitā honti, tathā vasudhā pathavī tehi upadisasadisehi eva manussehi nirantaraṃ pattharitvā ṭhitehi pūritā bhaveyya. Te sabbeva pathaviṃ pūretvā ṭhitā manussā pañjalikā sirasi añjaliṃ paggahitā kittayuṃ lokanāyakaṃ lokanāyakassa buddhassa guṇaṃ katheyyuṃ.
345.所谓「比邻近处」者，此处言水面上显现出的明朗之处，即「临近地」和「别处」。临近处分，指水面能显现且清晰可辨之处。人亦如是，彼等众生常居于不同近处与别处，持续地观察大地和地域。所有之众生如满盈大地，皆站立坚定，双手合掌于头顶，礼敬赞叹世界领袖、佛陀之功德。
§346
346.Te sabbe devamanussā kappaṃ vā sakalaṃ kappaṃ kittayantā guṇaṃ kathentāpi nānāvaṇṇehi nānappakārehi guṇehi kittayuṃ. Tathāpi te sabbe parimetuṃ guṇapamāṇaṃ kathetuṃ na pappeyyuṃ na sampāpuṇeyyuṃ na sakkuṇeyyuṃ. Appameyyo tathāgato sammāsambuddho aparimeyyo guṇātireko. Etena guṇamahantataṃ dīpeti.
346.诸天与人乃至长劫世代，皆赞扬佛陀功德，述说其功德以各种多彩纷呈多样之方式。虽如此，众人仍无法度量佛陀功德之多与广，不能圆满说尽，也不可足量丈量。佛陀广大无量，功德殊胜无边。由是显现其功德之广大不可胜数、超越一切的本旨。
§347
347.Sakena thāmena attano balena heṭṭhā upamāupameyyavasena jino jitakileso buddho mayā kittito thomito yathā ahosi, evameva sabbe devamanussā kappakoṭīpi kappakoṭisatepi kittentā pakittayuṃ katheyyunti attho.
347.以自身坚固力量，坚韧力量，靠自己力量以因缘比较、比量的方式，佛陀得胜三毒束缚，被我所赞扬赞叹，留下庄严名声。如是，诸天与人众生，无量无边劫中，皆赞誉赞美而传播，述说佛陀功德。
§348
348. Punapi guṇānaṃ appamāṇataṃ dīpetuṃ sace hi koci devo vātiādimāha. Pūritaṃ parikaḍḍheyyāti mahāsamudde pūritaudakaṃ samantato ākaḍḍheyya. So puggalo vighātaṃ dukkhameva labheyya pāpuṇeyyāti attho.
348.复次，为彰显佛陀功德广大无量，如有天人说：“若满是海水，则须围绕海洋全方位将其围满。”意谓佛陀，若只能量其功德大小，则其所成者必定受障碍，或者有苦恼，而不能达到究竟完满无缺之境界。
§350
350.Vattemi jinasāsananti jinena bhāsitaṃ sakalaṃ piṭakattayaṃ vattemi pavattemi rakkhāmīti attho. Dhammasenāpatīti dhammena paññāya bhagavato catuparisasaṅkhātāya parisāya pati padhānoti dhammasenāpati. Sakyaputtassa bhagavato sāsane ajja imasmiṃ vattamānakāle cakkavattirañño jeṭṭhaputto viya sakalaṃ buddhasāsanaṃ pālemīti attho.
宣说‘持守世尊教法’者，谓由世尊所宣说者，应当持守、宣弘、护卫三藏全部教义之义。‘法军司令’者，谓以法为军队，凭智慧统领由世尊及其四众弟子组成的僧团，此为法军司令之意。在释迦族子世尊的教法中，于当今此时此教，意即如同皇帝中最年长之子一般，持守全部佛陀教法。
§352-3
352-3. Attano saṃsāraparibbhamaṃ dassento yo koci manujo bhārantiādimāha. Yo koci manujo mānuso bhāraṃ sīsabhāraṃ matthake sīse ṭhapetvā dhāreyya vaheyya, sadā sabbakālaṃ so manujo tena bhārena dukkhito pīḷito atibhūto assa bhaveyya. Bhāro bharitabhāro bharito atīva bhārito. Tathā tena pakārena ahaṃ rāgaggidosaggimohaggisaṅkhātehi tīhi aggīhi ḍayhamāno, giriṃ uddharito yathā mahāmerupabbataṃ uddharitvā ukkhipitvā sīse ṭhapito bhavabhārena bhavasaṃsāruppattibhārena, bharito dukkhito bhavesu saṃsariṃ paribbhaminti sambandho.
有人说，‘负担自身轮回之重’，谓某一人承受重量，放在头顶头上，能支撑推移，常常背负此重，因此他是负重的人，如此必定感到痛苦、受压迫及过度疲惫而生烦恼。所谓‘负担’即是被负担之重。正如一个人被三种火焰束缚着，即贪欲之火、嗔恨之火和愚痴之火，在此之力燃烧下，如同拨起高山，挑起摆放在头顶重负，是由‘有’之重和生死轮回之重负载着，苦恼而周转流转于生死之间，这就是关系。
§354
354.Oropitoca me bhāroti idāni pabbajitakālato paṭṭhāya so bhavabhāro mayā oropito nikkhitto. Bhavā ugghāṭitā mayāti sabbe nava bhavā mayā viddhaṃsitā. Sakyaputtassa bhagavato sāsane yaṃ karaṇīyaṃ kattabbaṃ maggapaṭipāṭiyā kilesaviddhaṃsanakammaṃ atthi, taṃ sabbaṃ mayā katanti attho.
‘我已放下重负’这句话，表明自出家之后便放下了过去的生死重负，如今此生死之重已被我放下且舍弃，所有新生诸有皆为我所断绝。释迦族子世尊教法中，若有依教修行应当为之、须实行之、能断烦恼业的修行行为，我已尽力完成，此即含意。
§355
355. Puna attano visesaṃ dassento yāvatā buddhakhettamhītiādimāha. Tattha yāvatā yattake dasasahassacakkavāḷasaṅkhāte buddhakhette sakyapuṅgavaṃ sakyakulajeṭṭhakaṃ bhagavantaṃ ṭhapetvā avasesasattesu kocipi paññāya me mayā samo natthīti dīpeti. Tenāha – ‘‘ahaṃ aggomhi paññāya, sadiso me na vijjatī’’ti.
再说明自身殊胜之处，谓‘至于佛法境界为止’，说这里指的是佛法领域，即以十万由旬为界的佛法领域，世尊为释迦族最尊贵者，安立于此，余下诸处无人能在智慧上与我相当，特此说明。由此说‘我为第一，智慧无可比拟’。
§356
356. Puna attano ānubhāvaṃ pakāsento samādhimhītyādimāha. Taṃ suviññeyyameva.
再现自身之神通功德，谓‘禅定’之类事，言其显赫明显，能被大众知觉理解。
§360
360.Jhānavimokkhānakhippapaṭilābhīti paṭhamajjhānādīnaṃ jhānānaṃ lokato vimuccanato ‘‘vimokkha’’nti saṅkhaṃ gatānaṃ aṭṭhannaṃ lokuttaravimokkhānañca khippalābhī sīghaṃ pāpuṇātīti attho.
谓‘禅定之解脱迅速易得’，意指从初禅起的禅定，能迅速脱离世间束缚，被称作‘解脱’，虽离不开世间的禅定，实则是世间解脱之解脱。后续八禅及出世间解脱，皆能迅速而易得。
§362
362. Evaṃ mahānubhāvassāpi attano sabrahmacārīsu gāravabahumānataṃ pakāsento uddhatavisovātiādimāha. Tattha uddhataviso uppāṭitaghoraviso sappo iva chinnavisāṇova chinditasiṅgo usabho iva ahaṃ idāni nikkhittamānadappova chaḍḍitagottamadādimānadappova gaṇaṃ saṅghassa santikaṃ garugāravena ādarabahumānena upemi upagacchāmi.
362. 如此，大德者亦为自己诸同修所显扬尊敬崇重，而称其为傲慢嫉恨等。所谓傲慢嫉恨者，即是骄傲凶恶恨毒，若如断箭断犀角，如牛般切断甲骨，今我虽已放下，犹如断掉头角之牛犊，虽自弃若无所有，然仍以尊敬崇奉，如此对僧团中诸法、长老等生起深爱敬与尊重，心生恭敬而前往奉行之。
§363
363. Idāni attano paññāya mahattataṃ pakāsento yadirūpinītiādimāha. Evarūpā me mahatī paññā arūpinī samānā yadi rūpinī bhaveyya, tadā me mama paññā vasupatīnaṃ pathavissarānaṃ rājūnaṃ sameyya samā bhaveyyāti adhippāyo. Evaṃ attano paññāya mahattabhāvaṃ dassetvā tato pubbenivāsānussatiñāṇena pubbe kammaṃ saritvā anomadassissātiādimāha. Tattha anomadassissa bhagavato mayā katāya ñāṇathomanāya phalaṃ etaṃ mama paññāmahattanti attho.
363. 然今又宣扬自己智慧广大者，谓其智慧如何种形式等。若其智慧与色相无异，则此智慧可与诸领土庞大国王比并相等，此为其心意。由此显现自身智慧广大之后，继而借由对过去生之回忆认知，回溯先前所作之业，故说‘阿诺玛达希尊者因我所造之智识果报至此’，此即我智慧广大之意。
§364
364.Pavattitaṃdhammacakkanti ettha cakka-saddo panāyaṃ ‘‘catucakkayāna’’ntiādīsu vāhane vattati. ‘‘Pavattite ca pana bhagavatā dhammacakke’’tiādīsu (mahāva. 17; saṃ. ni. 5.1081) desanāyaṃ. ‘‘Cakkaṃ vattaya sabbapāṇina’’ntiādīsu (jā. 1.7.149) dānamayapuññakiriyāyaṃ. ‘‘Cakkaṃ vatteti ahoratta’’ntiādīsu iriyāpathe. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’tiādīsu (jā. 1.1.104; 1.5.103) khuracakke ‘‘rājā cakkavattī cakkānubhāvena vattanako’’tiādīsu (itivu. 22; dī. ni. 1.258) ratanacakke. Idha panāyaṃ desanāyaṃ. Tādinā tādiguṇasamannāgatena sakyaputtena gotamasambuddhena pavattitaṃ desitaṃ piṭakattayasaṅkhātaṃ dhammacakkaṃ ahaṃ sammā aviparītena anuvattemi anugantvā vattemi, desemi desanaṃ karomi. Idaṃ anuvattanaṃ desitassa anugantvā pacchā desanaṃ purimabuddhānaṃ katāya ñāṇathomanāya phalanti sambandho.
364. 此谓已开启法轮，轮声于此意指四轮之乘载等亦喻诸事物。有谓“大轮已由世尊转动”等（如《大般涅槃经》第17卷、《增支部》5.1081），指示转法轮之教法。又有“令一切众生转轮”等（《长部》1.7.149）比喻施舍与功德行。又云“昼夜转轮”比喻行走之道。又譬喻如欲子的轮转于头上，及“国王即轮转王，以轮象征王权”（《增支部》等所载）。此处指授教之意。由诸类似教义比兴，释尊——贤者释迦族子——转动法轮，开示三藏佛法，吾等正随其教行持、明白并广宣此语。此追随与授教之行为，亦与前佛及诸尊者智慧成果相承接相连，彼辈智慧绵延无绝。
§365
365. Tato sappurisūpanissayayonisomanasikārādipuññaphalaṃ dassento mā me kadāci pāpicchotiādimāha. Tattha pāpiccho lāmakāya icchāya samannāgato pāpacārī puggalo ca ṭhānanisajjādīsu vattapaṭivattakaraṇe kusīto ca jhānasamādhimaggabhāvanādīsu hīnavīriyo ca ganthadhuravipassanādhuravirahitattā appassuto ca ācariyupajjhāyādīsu ācāravirahitattā anācāro ca puggalo kadāci kāle katthaci ṭhāne me mayā saha sameto samāgato mā ahu mā bhavatūti sambandho.
365. 继而说明善人依缘修行善根，故誓言“我勿令汝生嫉妒”。嫉妒乃指恶念，有若衰弱及懈怠之欲求者，乃行恶者，行止横违反复者，精进贫薄，修习禅定及正见道途者多为穷困。又含贪欲违戒，背师违教者，恶行频繁不轨者，其人或何时何地，与我共聚同修，愿不曾尔，愿不生怨厌。此乃发乎善意之誓言。
§366
366.Bahussutoti pariyattipaṭivedhavasena duvidho bahussuto ca puggalo. Medhāvīti medhāya paññāya samannāgato ca. Sīlesu susamāhitoti catupārisuddhisīlamaggasampayuttasīlaaṭṭhaṅguposathasīlādīsu suṭṭhu āhito ṭhapitacitto ca. Cetosamathānuyuttoti cittassa ekībhāvamanuyutto ca puggalo. Api muddhani tiṭṭhatu evarūpo puggalo mayhaṃ muddhani sirasi api tiṭṭhatūti attho.
366. 多闻者之说即就广泛传闻之察显而分二种：一者智慧者，即具慧之人；二者品行端正者，具足四项清净、八正道戒、戒律遵守良好者；三者心意安定者，心念一致、调伏者也。且今此人与我同处同在，心绪不相违，此正本其意。
§367
367. Attano laddhaphalānisaṃsaṃ vatvā tatthaññe niyojento taṃ vo vadāmi bhaddantetiādimāha. Taṃ suviññeyyameva.
367. 论及自己所获果报之因缘，及其所为他人教化，故谓“我告汝等此”，以此善观念，乃至非常清楚明白。
§368-9
368-9.Yamahanti yaṃ assajittheraṃ ahaṃ paṭhamaṃ ādimhi disvā sotāpattimaggapaṭilābhena sakkāyadiṭṭhādīnaṃ kilesānaṃ pahīnattā vimalo malarahito ahuṃ ahosi, so assajitthero me mayhaṃ ācariyo lokuttaradhammasikkhāpako ahuṃ. Ahaṃ tassa savanāya anusāsanena ajja dhammasenāpati ahuṃ. Sabbattha sabbesu guṇesu pāramiṃ patto pariyosānaṃ patto anāsavo nikkileso viharāmi.
368-369. 我初次见到阿沙基长老时，因得入流果道而断除身见等烦恼，内心清净染秽消尽，成为清净无染者。此阿沙基长老是我的老师，教我出世间法之教诲。如今我承其教导而为法军统帅。在一切处所、一切善德上成就圆满，已得究竟，远离烦恼，没有染污，安住清净。
§370
370. Attano ācariye sagāravaṃ dassento yo me ācariyotiādimāha. Yo assaji nāma thero satthu sāvako me mayhaṃ ācariyo āsi ahosi, so thero yassaṃ disāyaṃ yasmiṃ disābhāge vasati, ahaṃ taṃ disābhāgaṃ ussīsamhi sīsuparibhāge karomīti sambandho.
370. 这位老师给予我恭敬，我称其为我的上师。名为阿沙基的长老是佛陀的弟子，也是我的老师。此长老居住在那个方向的某一地域，我乘着因缘，护持那方的土地和该处的人众。
§371
371. Tato attano ṭhānantarappattabhāvaṃ dassento mama kammantiādimāha. Gotamo bhagavā sakyapuṅgavo sakyakulaketu sabbaññutaññāṇena mama pubbe katakammaṃ saritvāna ñatvā bhikkhusaṅghamajjhe nisinno aggaṭṭhāne aggasāvakaṭṭhāne maṃ ṭhapesīti sambandho.
371. 他指出我到达他方境地的状态，并说“你的业行如此等”。世尊果德玛，释迦族贤者，智慧通达超越者，观察了我前生所造的业，知晓其因果，曾在比库僧团中，坐于最尊位、最尊弟子所处之尊位，安置我于其中。
§374
374. Atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti imā catasso paṭisambhidā ca, tāsaṃ bhedo paṭisambhidāmagge (paṭi. ma. 1.76; vibha. 718) vuttoyeva. Catumaggacatuphalavasena vā rūpārūpajhānavasena vā aṭṭha vimokkhā saṃsāravimuccanadhammā ca iddhividhādayo cha abhiññāyo ca sacchikatā paccakkhaṃ katā. Kataṃ buddhassa sāsananti buddhassa anusiṭṭhi ovādasaṅkhātaṃ sāsanaṃ kataṃ arahattamaggañāṇena nipphāditanti attho.
374. 这里提到四种分别知识：意义分别、法义分别、语义分别、称呼分别，这四种分别是分别道中的内容（参见巴利文经典及其注疏）。或依四圣道、四果实，或依色非色禅那而成八种解脱证，离于轮回之法，以及奇迹种种、六种神通和证悟，皆得证实亲证。佛陀教法之成就，是凭佛陀的修行与教勉而达成的圣道与智慧，是断尽烦恼、证得阿拉汉道之意。
Itthaṃ sudanti ettha itthanti nidassanatthe nipāto, iminā pakārenāti attho. Tena sakalasāriputtāpadānaṃ nidasseti. Sudanti padapūraṇe nipāto. Āyasmāti garugāravādhivacanaṃ. Sāriputtoti mātu nāmavasena katanāmadheyyo thero. Imā gāthāyoti imā sakalā sāriputtattherāpadānagāthāyo abhāsi kathesi. Itisaddo parisamāpanatthe nipāto, sakalaṃ sāriputtāpadānaṃ niṭṭhitanti attho.
“如此说”的连词有此此、此是，系为说明用，称为“词尾助词”。此用法举例如此，终结完整说法。因此，（本讲）示现了所有沙利子长老传记的共同体。‘如此说’用于充满语言语句的词尾，‘长老’为尊敬尊称。‘沙利子’乃母名使用，表示该长老之尊称。此诗即全部沙利子长老传记讴歌诗句的名称。表达结束之意，表明全部沙利子长老传记告终。
Sāriputtattheraapadānavaṇṇanā samattā. · 沙利子长老譬喻注释完毕。
3-2. Mahāmoggallānattheraapadānavaṇṇanā3-2. 大摩嘎剌那长老譬喻注释
Anomadassībhagavātyādikaṃ āyasmato moggallānattherassa apadānaṃ. Ayañca thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāletiādi sāriputtattherassa dhammasenāpatino vatthumhi vuttameva. Thero hi pabbajitadivasato paṭṭhāya sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya samaṇadhammaṃ karonto thinamiddhe okkamante satthārā ‘‘moggallāna, mā tuccho tava vāyāmo’’tiādinā saṃvejito thinamiddhaṃ vinodetvā bhagavatā vuccamānaṃ dhātukammaṭṭhānaṃ suṇanto eva vipassanāpaṭipāṭiyā uparimaggattayaṃ adhigantvā aggaphalakkhaṇe sāvakañāṇassa matthakaṃ pāpuṇi.
这是有关尊敬的摩嘎剌那长老与世尊阿诺摩达西佛陀等的传记。此长老往昔佛世间所作功德，诸多功德藏于各种圆满因缘中，故赞叹摩嘎剌那世尊及其名号。此长老自出家之日起，至第七日，在摩揭陀国卡拉瓦拉村仓基之处修行圣道，曾以正法调伏精神昏沉，导师劝慰曰：“摩嘎剌那，勿令努力空过”。闻佛所教的三密止法、观察修习，证得上行圣道，获得第一圣哲弟子之胜果，成就了最尊大智慧。
§375
375. Evaṃ dutiyasāvakabhāvaṃ patvā āyasmā mahāmoggallānatthero attano pubbakammaṃ saritvā somanassavasena pubbacariyaṃ apadānaṃ pakāsento anomadassī bhagavātiādimāha. Tattha na omaṃ alāmakaṃ dassanaṃ passanaṃ assāti anomadassī. Tassa hi dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitasarīrattā sakalaṃ divasaṃ sakalaṃ māsaṃ sakalaṃ saṃvaccharaṃ saṃvaccharasatasahassampi passantānaṃ devamanussānaṃ atittikaraṃ dassananti, anomaṃ alāmakaṃ nibbānaṃ dassanasīloti vā ‘‘anomadassī’’ti laddhanāmo bhāgyavantatādīhi kāraṇehi bhagavā. Lokajeṭṭhoti sakalasattalokassa jeṭṭho padhāno. Āsabhasadisattā āsabho, narānaṃ āsabho narāsabho. So lokajeṭṭho narāsabho anomadassī bhagavā devasaṅghapurakkhato devasamūhehi parivārito. Himavantamhi vihāsīti sambandho.
375. 如此堕入第二弟子的果位后，尊者大摩诃摩嘎剌那长老详述了自己过去修行的功德，怀着欢喜之心昭示前行的根本事迹，说：「正如尊者无上慧眼世尊所说。」其中「无上慧眼」非指粗浅的视觉见闻，而是超越凡俗的殊胜智慧观照。以其具有二十二大丈夫之身、全身标明殊胜相的形象，昼夜无间、历月不辍、川流不息地显现，令天人、人众目睹赞叹。此无上慧眼如恒河珠宝般稀有、宝贵，故世尊称号其为「无上慧眼」。他是众生之首，统领三界众生，称为「世界最尊」。所谓俱足无比的众生乃天人、人类的顶峰，是众生首领。无上慧眼尊者被众神天环绕，寓居喜马拉雅山中。
§376
376. Yadā dutiyasāvakabhāvāya dutiyavāre patthanaṃ akāsi, tadā nāmena varuṇo nāma ahaṃ nāgarājā hutvā nibbatto ahosinti attho. Tena vuttaṃ – ‘‘varuṇo nāma nāmena, nāgarājā ahaṃ tadā’’ti. Kāmarūpīti yadicchitakāmanimmānasīlo. Vikubbāmīti vividhaṃ iddhivikubbanaṃ karomi. Mahodadhinivāsahanti mañjerikā nāgā, bhūmigatā nāgā, pabbataṭṭhā nāgā, gaṅgāvaheyyā nāgā, sāmuddikā nāgāti imesaṃ nāgānaṃ antare sāmuddikanāgo ahaṃ mahodadhimhi samudde nivāsiṃ, vāsaṃ kappesinti attho.
376. 及至成为第二弟子时再度降生时，据说那时名为伐楼那，化身为龙王而成就涅槃。此因而闻其名曰：「伐楼那，名号所指即是我。」所谓欲形者，即任意创造欲所生成的形象。所谓幻变者，则是多种神妙变化之力。我居于大海，其间住着各种龙：地下龙、山顶龙、江河龙、海洋龙。于这些龙族中，称为海洋龙，我居住于辽阔的大洋之中，意谓此身为海中居者。
§377
377.Saṅgaṇiyaṃ gaṇaṃ hitvāti niccaparivārabhūtaṃ sakaparivāraṃ nāgasamūhaṃ hitvā vinā hutvā . Tūriyaṃ paṭṭhapesahanti ahaṃ tūriyaṃ paṭṭhapesiṃ, vajjāpesinti attho. Sambuddhaṃ parivāretvāti anomadassisambuddhaṃ samantato sevamānā accharā nāgamāṇavikā vādesuṃ dibbavādehi gītā vākyādīhi vādesuṃ laddhānurūpato vajjesuṃ tadāti attho.
377. 「摧毁群族」指的是彻底灭绝一切附属群体，灭除整个龙族群落。我作为无上者领袖，奏响号令，遂成就彻底破坏。所谓呵斥，乃发出严厉责罚之意。环绕佛陀者，即尊敬无上正觉者者众生，因受佛赞叹歌声、律令等感召而加以恭敬服从，意谓依佛之教义庄严遵守，故称「呵斥」。
§378
378.Vajjamānesu tūresūti manussanāgatūriyesu pañcaṅgikesu vajjamānesu . Devā tūrāni vajjayunti cātumahārājikā devā dibbatūriyāni vajjiṃsu vādesunti attho. Ubhinnaṃ saddaṃ sutvānāti ubhinnaṃ devamanussānaṃ bherisaddaṃ sutvā. Tilokagarusamānopi buddho sampabujjhatha jānāti suṇātīti attho.
378. 「在呵斥中所言『噬』者，指生活在五根人类之中。而天众发出呵斥，四大王天亦令天众作出呵斥。」此句意谓众生及天人皆闻其威严声响。闻声者包括二者，偕同听到天人地人之威猛声响。如同世尊能贯通三界，得无二无别彻见之体，故能洞察并理解所闻之事，即是此意。
§379
379.Nimantetvāna sambuddhanti sasāvakasaṅghaṃ sambuddhaṃ svātanāya nimantetvā parivāretvā. Sakabhavananti attano nāgabhavanaṃ upāgamiṃ. Gantvā ca āsanaṃ paññapetvānāti rattiṭṭhānadivāṭṭhānakuṭimaṇḍapasayananisīdanaṭṭhānāni paññāpetvā sajjetvāti attho. Kālamārocayiṃ ahanti evaṃ katapubbavidhāno ahaṃ ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti kālaṃ ārocayiṃ viññāpesiṃ.
379. 「既已召请正觉者，召请弟子僧团来，召请佛陀自己前来环绕。」所谓舍宅者，系指前往龙族住处。到达后，设立座位乃至床榻及夜间休憩之处，预备安放之意。此意谓宴请时勤设诸种所需，以示恭敬待迎。宣布时间，则谓「钦定时刻已至」，以此方式告知佛陀：「时间已到，尊者，请起驾。」此意体现事先周密筹划，恭敬礼遇。
§380
380.Khīṇāsavasahassehīti tadā so bhagavā arahantasahassehi parivuto lokanāyako sabbā disā obhāsento me bhavanaṃ upāgami sampattoti attho.
380. 「涅槃者数量若干」谓当时尊者周围有成千上万涅槃者齐集，尊者身边被阿拉汉千余环绕。世尊为诸天、天人所敬仰，是本界之主，遍现光明，四方皆照。至于我的居所，也由此缘故得以兴盛完备，此即此句意涵。
§381
381. Attano bhavanaṃ paviṭṭhaṃ bhagavantaṃ bhojanākāraṃ dassento upaviṭṭhaṃ mahāvīrantiādimāha. Taṃ suviññeyyameva.
第381条。位于自身修习中，世尊示现饮食形态，坐下时作如是说：『大勇者等开示。』那是值得清楚了知的。
§386
386.Okkākakulasambhavoti okkākarañño paramparāgatarājakule uppanno sakalajambudīpe pākaṭarājakule uppanno vā gottena gottavasena gotamo nāma satthā manussaloke bhavissati.
第386条。有言“生于屎肠缸内”，谓生于屎肠村落，世代为王的王族中者，或于整个南瞻部洲显赫的王族中出现者，亦或依血统以族誉相传，果德玛名为师，必在人间世界显现。
§388
388.So pacchā pabbajitvānāti so nāgarājā pacchā pacchimabhave kusalamūlena puññasambhārena codito uyyojito sāsane pabbajitvā gotamassa bhagavato dutiyo aggasāvako hessatīti byākaraṇamakāsi.
第388条。谓其后出家。意指非王者出家，后世出家乃由善根与福德所熏习，因教法感召，应机出家，成为果德玛世尊的第二位大弟子。这是对文意的解释。
§389
389.Āraddhavīriyoti ṭhānanisajjādīsu iriyāpathesu vīriyavā. Pahitattoti nibbāne pesitacitto . Iddhiyā pāramiṃ gatoti ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti (a. ni. 1.180, 190) adhiṭṭhāniddhivikubbaniddhikammavipākajiddhiādīsu pāramiṃ pariyosānaṃ gato patto. Sabbāsaveti ā samantato savanato pavattanato ‘‘āsavā’’ti laddhanāme kāmabhavadiṭṭhiavijjādhamme sabbe pariññāya samantato aññāya jānitvā pajahitvā anāsavo nikkileso. Nibbāyissatīti kilesakhandhaparinibbānena nibbāyissatīti sambandho.
第389条。勤奋指于站立、行走等诸根行中具足精进。住断灭处心定称为专意安住。得神通波罗蜜，佛言：「诸比库，当知我弟子诸比库中，大神通者是为大摩嘎剌那。」意谓于坚定意向、禅定实现、福德成熟、业果成就等诸波罗蜜达到最终境界。净灭一切烦恼谓全面认识烦恼之名“结使”，于欲界、有见界、无明界等烦恼，皆清净洞察，断除烦恼，不染痕迹，乃无漏涅槃。
§390
390. Evaṃ thero attano puññavasena laddhabyākaraṇaṃ vatvā puna pāpacariyaṃ pakāsento pāpamittopanissāyātiādimāha. Tattha pāpamitte pāpake lāmake mitte upanissāya nissaye katvā tehi saṃsaggo hutvāti attho.
第390条。长老以自身福德所得之说明而论述，继而开启恶行，谓以恶友为凭依及凭恃，因依此结缔接触。
Tatrāyamanupubbī kathā – ekasmiṃ samaye titthiyā sannipatitvā mantesuṃ – ‘‘jānāthāvuso, kena kāraṇena samaṇassa gotamassa lābhasakkāro mahā hutvā nibbatto’’ti? ‘‘Na jānāma’’. ‘‘Tumhe pana na jānāthā’’ti? ‘‘Āma, jānāma’’ – moggallānaṃ nāma ekaṃ bhikkhuṃ nissāya uppanno . So hi devalokaṃ gantvā devatāhi katakammaṃ pucchitvā āgantvā manussānaṃ kathesi – ‘‘idaṃ nāma katvā evarūpaṃ sampattiṃ labhantī’’ti. Niraye nibbattānampi kammaṃ pucchitvā āgantvā manussānaṃ kathesi – ‘‘idaṃ nāma katvā evarūpaṃ dukkhaṃ anubhavantī’’ti. Manussā tassa kathaṃ sutvā mahantaṃ lābhasakkāraṃ abhiharanti. Sace taṃ māretuṃ sakkhissāma, so lābhasakkāro amhākaṃ nibbattissati, attheso upāyoti sabbe ekacchandā hutvā ‘‘yaṃkiñci katvā taṃ māressāmā’’ti attano upaṭṭhāke samādapetvā kahāpaṇasahassaṃ labhitvā purisaghātake core pakkosāpetvā ‘‘mahāmoggallānatthero nāma samaṇassa gotamassa sāvako kāḷasilāyaṃ vasati, tumhe tattha gantvā taṃ mārethā’’ti tesaṃ taṃ sahassaṃ adaṃsu. Corā dhanalābhena sampaṭicchitvā ‘‘theraṃ māressāmā’’ti gantvā tassa vasanaṭṭhānaṃ parivāresuṃ. Thero tehi parikkhittabhāvaṃ ñatvā kuñcikacchiddena nikkhamitvā pakkāmi. Corā taṃ divasaṃ theraṃ adisvā punekadivasaṃ tassa vasanaṭṭhānaṃ parikkhipiṃsu. Thero ñatvā kaṇṇikāmaṇḍalaṃ bhinditvā ākāsaṃ pakkhandi. Evaṃ te paṭhamamāsepi, majjhimamāsepi theraṃ gahetuṃ nāsakkhiṃsu. Pacchimamāse pana sampatte thero attanā katakammassa ākaḍḍhanabhāvaṃ ñatvā na apagacchi. Corā taṃ paharantā taṇḍulakamattāni aṭṭhīni karontā bhindiṃsu. Atha naṃ ‘‘mato’’ti saññāya ekasmiṃ gumbapiṭṭhe khipitvā pakkamiṃsu.
但此处乃初步说法——曾有一时，外道集会谋议，曰：「诸友，你们可知沙门果德玛，何由得此大福德大尊荣，安隐降伏？」答曰：不知。又曰：「你们岂不知乎？」答曰：「是知。」摩嘎剌那名一比库，因彼得天往询问天众诸神所行之功德，返而告人间，以此善业获此成就。彼亦问地狱众生，获恶业果报，返告人间，令众生知此恶业受苦之因。人闻其言，生大福德尊荣之心。若有人欲杀彼，应能杀之。此为策略。众人一心同意，说：「任由诸般所作，皆令其死。」彼依止侍者，获得千金，雇佣杀人凶手与盗贼，命曰：「名为大摩嘎剌那长老者，为沙门果德玛之侍者，住在乌黑屑砾处，你们前往杀害之。」盗贼为得财宝，遂行杀意，彼等在长老居处周围埋伏。长老闻知此情，攀折指甲，摔向空中。是时于初、中二月，盗贼不能捕获长老。至后一月，长老因自知所为业已作，弃敌不去。盗贼持米饭数骨碎坏，遂将长老伏击。尔时依念名为“吾人之物”，打进某穴室中而去。
Thero , ‘‘satthāraṃ passitvā vanditvāva parinibbāyissāmī’’ti attabhāvaṃ jhānaveṭhanena veṭhetvā ākāsena satthu santikaṃ gantvā satthāraṃ vanditvā ‘‘bhante, parinibbāyissāmī’’ti āha. ‘‘Parinibbāyissasi, moggallānā’’ti? ‘‘Āma, bhante’’ti. ‘‘Kattha gantvā parinibbāyissasī’’ti? ‘‘Kāḷasilāpadesaṃ, bhante’’ti. ‘‘Tena hi, moggallāna, mayhaṃ dhammaṃ kathetvā yāhi. Tādisassa hi me sāvakassa na dāni dassanaṃ atthī’’ti. So ‘‘evaṃ karissāmi, bhante’’ti satthāraṃ vanditvā ākāsaṃ uppatitvā sāriputtatthero viya parinibbānadivase nānappakārā iddhiyo katvā dhammaṃ kathetvā satthāraṃ vanditvā kāḷasilāpadesaṃ gantvā parinibbāyi. ‘‘Theraṃ kira corā māresu’’nti ayaṃ kathā sakalajambudīpe patthari.
长老见到了老师，顶礼了老师后，诉说自己将要涅槃的实情，内心以禅定的感知察知了自己的境界，然后升空前往老师所在之处，向老师顶礼说道：「尊敬的老师，我将要涅槃。」老师说：「你将涅槃吗，摩诃迦叶？」他答道：「是的，老师。」老师问：「你将前往何处涅槃？」他说：「迦罗室利地区，老师。」老师又说：「那么，摩诃迦叶，带着我所教导的法去吧。现在没有弟子可以看到这样的境界了。」他说：「我会这样做，老师。」顶礼了老师后，他升空离去，诸如沙利长老般，在涅槃之日施展种种神通而宣说佛法，顶礼老师，前往迦罗室利地域而涅槃了。人们说此长老是在整个叶婆提国中最著名的大盗。
Rājā ajātasattu core pariyesanatthāya carapurise payojesi. Tesu coresu surāpāne suraṃ pivantesu maddesu eko ekassa piṭṭhiṃ paharitvā pātesi. So taṃ santajjento ‘‘ambho dubbinīta tvaṃ, kasmā me piṭṭhiṃ paharitvā pātesi, kiṃ pana, are duṭṭhacora, tayā mahāmoggallānatthero paṭhamaṃ pahato’’ti āha. ‘‘Kiṃ pana tvaṃ mayā paṭhamaṃ pahatabhāvaṃ na jānāsī’’ti? Evaṃ etesaṃ ‘‘mayā pahato, mayā pahato’’ti vadantānaṃ sutvā te carapurisā sabbe te core gahetvā rañño ārocesuṃ. Rājā te core pakkosāpetvā pucchi – ‘‘tumhehi thero mārito’’ti? ‘‘Āma, devā’’ti. ‘‘Kehi tumhe uyyojitā’’ti? ‘‘Naggasamaṇehi, devā’’ti. Rājā pañcasate naggasamaṇe gāhāpetvā pañcasatehi corehi saddhiṃ rājaṅgaṇe nābhipamāṇesu āvāṭesu nikhaṇāpetvā palālehi paṭicchādetvā aggiṃ dāpesi. Atha nesaṃ jhāmabhāvaṃ jānitvā ayanaṅgalehi kasāpetvā sabbe khaṇḍākhaṇḍaṃ kārāpesi. Tadā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘mahāmoggallānatthero attano ananurūpamaraṇaṃ patto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāma, bhante’’ti vutte ‘‘moggallānassa, bhikkhave, imasseva attabhāvassa ananurūpaṃ maraṇaṃ, pubbe pana tena katakammassa anurūpamevā’’ti vatvā ‘‘kiṃ panassa, bhante, pubbakamma’’nti puṭṭho taṃ vitthāretvā kathesi.
阿阇世王派遣盗贼，为了狩猎走私者，到街市上四处搜寻这些盗贼。有一个盗贼喝酒作乐，他突然用棍棒敲打了另一个盗贼的背部。被打的盗贼愤怒地喊道：「喂，你这坏蛋，为什么要敲打我的背？更何况，你这个恶贼，还打了大摩诃迦叶长老。」他回答说：「你不知道你打了我第一个吗？」听到他们争辩着说：「是我打了他，是我打了他。」这些街市上的人们全都捕获了这些盗贼，将他们束缚后报告给国王。阿阇世王将盗贼们关押起来，询问说：「你们杀了长老吗？」他们回答：「是的，天神们。」王问：「是谁教唆你们的？」答曰：「是那赤裸的沙门们，天神们。」国王安排五百名赤裸沙门，以及五百盗贼，一同被监禁在宫殿附近狭窄的牢房中，用破布遮蔽，放火焚烧。后来他们察觉到了禅定的状态，被用枷锁捆住，分割施刑。此时比库们聚集起来议论说：「大摩诃迦叶长老已经遭遇了不对应他的死。」之后世尊来到，问道：「现在你们都坐在这里讲述什么事情？」有人说：「世尊，这就是摩诃迦叶长老遭遇了不相称的死，但他过去所造的业，现在结果也是相称的。」世尊说：「你们说的业是什么？」于是详细讲述说明。
Atīte, bhikkhave, bārāṇasiyaṃ eko kulaputto sayameva koṭṭanapacanādīni karonto mātāpitaro paṭijaggi. Athassa mātāpitaro ‘‘tāta, tvaṃ ekakova gehe ca araññe ca kammaṃ karonto kilamasi, ekaṃ te kumārikaṃ ānessāmā’’ti vatvā ‘‘ammatātā, yāva tumhe jīvatha, tāva vo sahatthā upaṭṭhahissāmī’’ti tena paṭikkhittāpi punappunaṃ yācitvā kumārikaṃ ānesuṃ. Sā katipāhameva te upaṭṭhahitvā pacchā tesaṃ dassanamapi anicchantī – ‘‘na sakkā tava mātāpitūhi saddhiṃ ekaṭṭhāne vasitu’’nti ujjhāyitvā tasmiṃ attano kathaṃ aggaṇhante tassa bahigatakāle makacivākakhaṇḍāni ca yāgupheṇake ca gahetvā tattha tattha ākiritvā tenāgantvā ‘‘kiṃ ida’’nti puṭṭhā ‘‘imesaṃ mahallakaandhānaṃ etaṃ kammaṃ, sabbaṃ gehaṃ kiliṭṭhā karontā vicaranti, na sakkā etehi saddhiṃ ekaṭṭhāne vasitu’’nti evaṃ tāya punappunaṃ kathiyamānāya evarūpopi pūritapāramī satto mātāpitūhi saddhiṃ bhijji. So ‘‘hotu, jānissāmi nesaṃ kattabbakamma’’nti te bhojetvā ‘‘ammatātā, asukaṭṭhāne nāma tumhākaṃ ñātakā āgamanaṃ paccāsīsanti, tattha gamissāmā’’ti te yānakaṃ āropetvā ādāya gacchanto aṭavimajjhaṃ pattakāle ‘‘tāta, rasmiyo gaṇhatha, goṇā daṇḍasaññāya gamissanti, imasmiṃ ṭhāne corā vasanti, ahaṃ otaritvā carāmī’’ti pitu hatthe rasmiyo datvā otaritvā gacchanto saddaṃ parivattetvā corānaṃ uṭṭhitasaddamakāsi. Mātāpitaro saddaṃ sutvā ‘‘corā uṭṭhitā’’ti saññāya ‘‘tāta, corā uṭṭhitā, mahallakā mayaṃ, tvaṃ attānameva rakkhāhī’’ti āhaṃsu. So mātāpitaro viravantepi corasaddaṃ karonto koṭṭetvā māretvā aṭaviyaṃ khipitvā paccāgami.
过去，比库们，当时在巴拉那西有一个家族的子嗣，他过着非常贫苦的生活，整天制作炭炭等工作，他的父母责怪他说：「孩子啊，你既然在家中或森林里做这种工作，真是污秽啊，我们带来一个女儿给你吧。」他说：「父母啊，只要你们活着，我就会好好供养你们。」父母多次请求，他才把女儿带来。她侍奉他们一段时间之后，也不愿意看见他们，说：「不能与你父母共住一处。」于是她离开家，拿着破砖瓦和木棍，在各处周游，不断告诉父母：「这些乞丐和穷鬼到处游荡，不能同他们一起生活。」如此反复劝说，父母最终被感动。儿子说：「好，我知道该做什么了。」他们收拾行李说：「父母啊，我们亲戚们将会来探望我们，不如去那里生活吧。」于是骑上车赶往森林，儿子手持竹杖说：「父亲啊，拿着竹杖，我们走吧。那些牛群将会被杖威吓驱赶，那地方有盗贼居住，我要先下车四处查看。」当父母听到消息，惊恐说：「盗贼起来了。」他们对儿子说：「父亲啊，盗贼已经起来了，我们年老力衰，你自己保重。」父母仍喊着盗贼声，儿子与盗贼们搏斗，杀死盗贼，迅速返回森林。
Satthā idaṃ tassa pubbakammaṃ kathetvā ‘‘bhikkhave, moggallāno ettakaṃ kammaṃ katvā anekavassasatasahassāni niraye paccitvā tāva pakkāvasesena attabhāvasate evameva koṭṭetvā saṃcuṇṇo maraṇaṃ patto, evaṃ moggallānena attano kammānurūpameva maraṇaṃ laddhaṃ. Pañcahi corasatehi saddhiṃ pañcatitthiyasatānipi mama puttaṃ appaduṭṭhaṃ dussetvā anurūpameva maraṇaṃ labhiṃsu. Appaduṭṭhesu hi padussanto dasahi kāraṇehi anayabyasanaṃ pāpuṇātiyevā’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –
世尊说，讲述那过去的业力：「比库们，摩诃迦叶长老曾造做许多恶业，经过数百千年的地狱报应后，才以现前的业报而得到了这样的死亡境界。与五个盗贼在一起的五百女盗贼们中，我的儿子由于造了恶业而堕落，因果相应也得到了相称的死亡。恶人行恶，因果报应无有懈怠，甚至从小恶事中生出更多的恶事，因而更加深重。」世尊依此开始说法，并唱诵以下偈语：
‘‘Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;
「以刑罚服侍那些无刑者，忧愁痛苦困扰那些造恶者；
Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.
很快地他将往许多不同的地方逃亡。」
‘‘Vedanaṃ pharusaṃ jāniṃ, sarīrassa va bhedanaṃ;
『受』者是粗涩的，譬如身躯被刺破；
Garukaṃ vāpi ābādhaṃ, cittakkhepaṃ va pāpuṇe.
有时也如重担或疾病，扰乱心意。
‘‘Rājato vā upasaggaṃ, abbhakkhānaṃ va dāruṇaṃ;
又如铁器烧灼，或凶恶毁灭；
Parikkhayaṃ va ñātīnaṃ, bhogānaṃ va pabhaṅgunaṃ.
又如亲属灭亡，或财物破坏。
‘‘Athavassa agārāni, aggi ḍahati pāvako;
或者居所受损，烈火焚烧；
Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti. (dha. pa. 137-140);
身体被破，应无智慧者，转生地狱。」（《法句经·片段》137-140）
§393
393.Pavivekamanuyuttoti pakārena vivekaṃ ekībhāvaṃ anuyutto yojito yuttappayutto. Samādhibhāvanāratoti paṭhamajjhānādibhāvanāya rato allīno ca. Sabbāsave sakalakilese, pariññāya jānitvā pajahitvā, anāsavo nikkileso viharāmīti sambandho.
「与出离相应」是指与清净寂静相契合，共融结合，彼此依附相随。定的修习即是首先修持初禅及其以上诸禅定，乐于此行，喜爱修习而心不散乱。与一切烦恼全然断除，彻悟了知，弃绝了这诸烦恼，性无染无垢，安住如是，这即是其关联义。
§394
394. Idāni attano puññasambhāravasena pubbacaritassa phalaṃ dassento dharaṇimpi sugambhīrantiādimāha.
现在，有智慧者以自他诸善业资粮，显现先前所作功德的果报，如持重地的深厚坚牢，谓之如是。
Tatrāyamanupubbīkathā – buddhena coditoti sammāsambuddhena codito uyyojito. Bhikkhusaṅghassa pekkhatoti mahato bhikkhusaṅghassa passantassa. Migāramātupāsādaṃ, pādaṅguṭṭhena kampayīti pubbārāme visākhāya mahāupāsikāya kāritaṃ sahassatthambhapaṭimaṇḍitaṃ mahāpāsādaṃ attano pādaṅguṭṭhena kampesiṃ. Ekasmiñhi samaye pubbārāme yathāvuttapāsāde bhagavati viharante sambahulā navakatarā bhikkhū uparipāsāde nisinnā satthārampi acintetvā tiracchānakathaṃ kathetumāraddhā. Taṃ sutvā bhagavā te saṃvejetvā attano dhammadesanāya bhājanabhūte kātukāmo āyasmantaṃ mahāmoggallānattheraṃ āmantesi – ‘‘passasi tvaṃ, moggallāna, nave bhikkhū tiracchānakathamanuyutte’’ti taṃ sutvā thero satthu ajjhāsayaṃ ñatvā abhiññāpādakaṃ āpokasiṇārammaṇaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘pāsādassa patiṭṭhitokāsaṃ udakaṃ hotū’’ti adhiṭṭhāya pāsādamatthake thupikaṃ pādaṅguṭṭhena pahari, pāsādo onamitvā ekena passena aṭṭhāsi. Punapi pahari, aparenapi passena aṭṭhāsi. Te bhikkhū bhītā saṃviggā pāsādassa patanabhayena tato nikkhamitvā bhagavato samīpe aṭṭhaṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā dhammaṃ desesi. Taṃ sutvā tesu keci sotāpattiphale patiṭṭhahiṃsu, keci sakadāgāmiphale, keci anāgāmiphale, keci arahattaphale patiṭṭhahiṃsu. Svāyamattho pāsādakampanasuttena dīpetabbo.
这里有序言说——「由佛所提起」者，谓被正觉者所启发激励催促者。所谓「观察比库僧团」者，是指远观广大比库僧众者。曾经有一次，佛在前林精舍安住，有许多新入僧比库们坐于上座楼台，不曾专虑圣师，正欲说乱语谤佛。头面识其意趣，觉察其将为不善。世尊闻此震动心，将亲近弘法利生的大长老摩诃马哈摩嘎喇那尊者唤来，说道：「马哈摩嘎喇那啊，你可见那众新比库生起讥诮谤论么？」长老知悉圣师意旨，即进入具足神通变化的第四禅定，起立说：「愿圣师允准，我入楼阁取水。」设定意念击脚指头作信号，托塔堂舍，击一爪便起立，再击另一爪也起立。众比库闻声惊惧，恐怕楼阁倾倒，遂起身离开佛所，围绕圣师坐下。世尊察其内意而说法。于是诸比库中，有些即时获得须陀洹果，有得斯陀含果，有得阿那含果，有得阿拉汉果。此趣应作自业果报示现的明灯。
Vejayantapāsādanti so vejayantapāsādo tāvatiṃsabhavane yojanasahassubbedho anekasahassaniyyūhakūṭāgārapaṭimaṇḍito devāsurasaṅgāme asure jinitvā sakke devānaminde nagaramajjhe ṭhite uṭṭhito vijayantena nibbattattā ‘‘vejayanto’’ti laddhanāmo pāsādo, taṃ sandhāyāha – ‘‘vejayantapāsāda’’nti, tampi ayaṃ thero pādaṅguṭṭhena kampeti. Ekasmiñhi samaye bhagavantaṃ pubbārāme viharantaṃ sakko devarājā upasaṅkamitvā taṇhāsaṅkhayavimuttiṃ pucchi. Tassa bhagavā vissajjesi. So taṃ sutvā attamano pamudito abhivādetvā padakkhiṇaṃ katvā attano devalokameva gato. Athāyasmā mahāmoggallāno evaṃ cintesi – ‘‘ayaṃ sakko bhagavantaṃ upasaṅkamitvā evarūpaṃ gambhīranibbānapaṭisaṃyuttaṃ pañhaṃ pucchi, bhagavatā ca pañho vissajjito, kiṃ nu kho jānitvā gato, udāhu ajānitvā . Yaṃnūnāhaṃ devalokaṃ gantvā tamatthaṃ jāneyya’’nti? So tāvadeva tāvatiṃsabhavanaṃ gantvā sakkaṃ devānamindaṃ tamatthaṃ pucchi. Sakko dibbasampattiyā pamatto hutvā vikkhepaṃ akāsi. Thero tassa saṃvegajananatthaṃ vejayantapāsādaṃ pādaṅguṭṭhena kampesi. Tena vuttaṃ –
所谓维贾延塔楼阁，即众天居住的三十三天宫殿，距城达数由旬，环绕以重楼亭阁，天魔大战屡见其所。天帝萨咖率众天驻于天宫中央，升起名为「维贾延塔」的楼阁。有此因缘故名此楼阁为「维贾延塔楼」。此时有一次，天帝萨咖至佛所前林精舍，向佛问询欲灭除的烦恼。佛宣偈解答。天帝闻已欣悦，礼拜绕行，返回天界。大长老摩诃马哈摩嘎喇那思维：「这位萨咖至佛处问如此深义灭尽涅槃之疑惑，佛已释疑；他是否已能了解呢？抑或还不明了？如果我天上往访，必能知晓其情。」于是尊者即往三十三天宫，向萨咖发问内旨。天帝因失神耀华而疏忽，心神散乱。尊者以足指击动维贾延塔楼阁，以引起警觉。据此发出偈曰：
‘‘Yo vejayantapāsādaṃ, pādaṅguṭṭhena kampayi;
「若有人以足指击动维贾延塔楼，得禅定力随之感动诸天神。」
Iddhibalenupatthaddho, saṃvejesi ca devatā’’ti. (ma. ni. 1.513);
（出自《大毗尼尼》第一卷五百一十三页。）
Ayaṃ panattho – cūḷataṇhāsaṅkhayavimuttisuttena (ma. ni. 1.390 ādayo) dīpetabbo. Kampitākāro heṭṭhā vuttoyeva. ‘‘Sakkaṃ so paripucchatī’’ti (ma. ni. 1.513) yathāvuttameva therassa taṇhāsaṅkhayavimuttipucchaṃ sandhāya vuttaṃ. Tenāha – ‘‘apāvuso, jānāsi, taṇhakkhayavimuttiyo’’ti? Tassa sakko viyākāsi. Idaṃ therena pāsādakampane kate saṃviggahadayena pamādaṃ pahāya yoniso manasi karitvā pañhassa byākatabhāvaṃ sandhāya vuttaṃ. Satthārā desitaniyāmeneva hi so tadā kathesi. Tenāha – ‘‘pañhaṃ puṭṭho yathātatha’’nti (ma. ni. 1.513). Tattha sakkaṃ so paripucchatīti sakkaṃ devarājaṃ mahāmoggallānatthero satthārā desitāya taṇhāsaṅkhayavimuttiyā sammadeva gahitabhāvaṃ pucchi. Atītatthe hi idaṃ vattamānavacanaṃ. Apāvuso, jānāsīti āvuso, api jānāsi, kiṃ jānāsi? Taṇhakkhayavimuttiyoti (ma. ni. 1.513) taṇhāsaṅkhayavimuttiyo satthārā tuyhaṃ desitā, tathā ‘‘kiṃ jānāsī’’ti pucchati. Taṇhakkhayavimuttiyoti vā taṇhāsaṅkhayavimuttisuttassa desanaṃ pucchati.
这一部分应当以《小渴灭解脱经》中所说的为光明所照（出自《大正藏》经文1.390）。下方的颤抖形象正是此处所谓。文中说：“他正向萨咖天帝问讯”（《大正藏》1.513），正如所说，是针对长老关于渴灭解脱的询问。于是他说：“阿婆优，如汝所知，是渴灭解脱吗？”天帝即作解说。这是长老因宫殿震颤而产生敬畏内心，舍弃散乱，以理智思维精心考察问题的含义，并据此作答。正如法师依教宣讲时所言，那么他说：“疑问已问得确切”（《大正藏》1.513）。其中“他向萨咖天帝问讯”，即指的是天帝大长老摩诃摩嘎剌那在法师宣说渴灭解脱时，正确把握其含义而发出咨询之意。此事为过去之言，现时亦然。阿婆优，汝若知悉，即便如此，何谓“知”乎？所谓渴灭解脱，是法师所说的。于是问：“何谓知？”即问关于渴灭解脱经文之教义。
Brahmānanti mahābrahmānaṃ. Sudhammāyābhito sabhanti (ma. ni. 1.513) sudhammāya sabhāya. Ayaṃ pana brahmaloke sudhammā sabhā, na tāvatiṃsabhavane. Sudhammāsabhāvirahito devaloko nāma natthi. ‘‘Ajjāpi te, āvuso, sā diṭṭhi, yā te diṭṭhi pure ahū’’ti imaṃ brahmalokaṃ upagantuṃ samattho natthi koci samaṇo vā brāhmaṇo vā. Satthu idhāgamanato pubbe yā tuyhaṃ diṭṭhi ahosi, kiṃ ajjāpi idānipi sā diṭṭhi na vigatāti? Passasi vītivattantaṃbrahmaloke pabhassaranti brahmaloke vītipatantaṃ mahākappinamahākassapādīhi sāvakehi parivāritassa tejodhātuṃ samāpajjitvā nisinnassa sasāvakassa bhagavato okāsaṃ passasīti attho. Ekasmiñhi samaye bhagavā brahmaloke sudhammāya sabhāya sannipatitvā sannisinnassa ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā evaṃmahiddhiko, so idha āgantuṃ sakkuṇeyyā’’ti cintentassa brahmuno cittamaññāya tattha gantvā brahmuno matthake ākāse nisinno tejodhātuṃ samāpajjitvā obhāsaṃ muñcanto mahāmoggallānādīnaṃ āgamanaṃ cintesi. Saha cintanena tepi tattha gantvā satthāraṃ vanditvā satthu ajjhāsayaṃ ñatvā tejodhātuṃ samāpajjitvā paccekadisāsu nisīditvā obhāsaṃ vissajjesuṃ. Sakalabrahmaloko ekobhāso ahosi. Satthā brahmuno kallacittataṃ ñatvā catusaccapakāsanaṃ dhammaṃ desesi. Desanāpariyosāne anekāni brahmasahassāni maggaphalesu patiṭṭhahiṃsu. Taṃ sandhāya codento ajjāpi te, āvuso, sā diṭṭhīti gāthamāha. Ayaṃ panattho bakabrahmasuttena (saṃ. ni. 1.175) dīpetabbo. Vuttaṃ hetaṃ (saṃ. ni. 1.176) –
“梵天”即“大梵天众。‘住于善法会中’（《大正藏》1.513）的意，是指因善法而聚集的会众。这里所说的善法会是梵天界之会，非须弥天之善法会。无善法会之隔离的梵天界则被称为天界。不论是沙门或婆罗门，今日皆不可擅自进入此梵天界。若以师之来临为序，汝先前所立的见解，今时则未必解除。如目睹遍布整个梵天界之光明，这光明由大咖毕那、大咖萨巴等弟子围绕已成，并由世尊示现机缘伺机而现。曾有一时期，世尊与善法会聚集于此处，坐定时，若有人怀疑沙门或婆罗门能以如此宏大威能来此是否可能而思虑不已，诸梵天即以梵心随念，现于虚空中光明，映现摩诃摩嘎剌那等大师的来临，应其疑虑。诸梵天亦伴思此念，礼敬师长，从而具足智慧，入定如光明熠熠于诸边。全体梵天界光明同辉。世尊知悉诸梵天心念的烦乱，即宣说四圣谛真理。讲法圆满后，许多梵天愿以此法证得解脱果位。应此因缘，今日仍以诗歌嘱矣。这段应以《鵝梵天经》作灯光照明解说（《南传释义》1.175）。此理经文亦有载（《南传释义》1.176）——
‘‘Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘natthi samaṇo vā brāhmaṇo vā yo idha āgaccheyyā’ti. Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya , pasāritaṃ vā bāhaṃ samiñjeyya; evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho bhagavā tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā.
“昔时，世尊住于舍卫城祇树给孤独园。彼时，有一名梵天产生恶见，即谓‘无有沙门婆罗门能至此’。彼时世尊便用心审察其心念，犹如力士欲屈臂，又或欲伸臂，其意力强。于祇树林间，往返这些梵天犹如临风木扇轻吹。世尊端坐于该梵天所在软垫之上，光明具足。
‘‘Atha kho āyasmato mahāmoggallānassa etadahosi ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahāmoggallāno bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
时，尊者摩诃摩嘎剌那心生疑问：“此时世尊安住何处？”于是尊者瞻见世尊以清净的神通眼光，超越凡夫之眼，观照该梵天所安坐的软垫，光明具足。观察如前所述，力士欲屈臂或伸臂，祇树林中梵天往返，光辉闪耀。尊者摩诃摩嘎剌那向前方，依座位南侧软垫端坐，与世尊距离较低。
‘‘Atha kho āyasmato mahākassapassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahākassapo bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākassapo dakkhiṇaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
时，尊者大咖萨巴亦生同样疑问：“世尊此时安住何处？”尊者大咖萨巴以清净神通眼，超凡入圣，见世尊端坐于梵天所在之软垫，光明具足。观察如前所述，力士欲屈臂或伸臂，祇树林中梵天往返，光明显现。尊者大咖萨巴依座位南侧软垫端坐，距离世尊较低。
‘‘Atha kho āyasmato mahākappinassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahākappino bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākappino pacchimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
时，尊者大咖毕那亦生同样疑问：“世尊此时安住何处？”尊者大咖毕那以清净神通眼，超凡入圣，观视世尊端坐于梵天所设软垫，光明具足。见如前述，力士欲屈臂或伸臂，祇树林中梵天往返，光辉照耀。尊者大咖毕那依座软垫南侧端坐，与世尊距离较低。
‘‘Atha kho āyasmato anuruddhassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā anuruddho bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā anuruddho uttaraṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato’’.
然后，尊者阿努儒达生起这样的念头：『世尊现在究竟住在哪里呢？』尊者阿努儒达用清净的天眼超越了人间，见到那位梵天端坐于梵天宫中宝座上，具足光明质能。看见他，就如同那般强壮有力的人……如此这般，于揭德林精舍隐没后，他处于那梵天世界。随后尊者阿努儒达面向北方，依靠那梵天宫的宝座端坐，具足光明质能，变得较低于世尊。
Atha kho āyasmā mahāmoggallāno taṃ brahmānaṃ gāthāya ajjhabhāsi –
然后，尊者大摩嘎剌那用一首颂歌向那位梵天说：
‘‘Ajjāpi te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu;
『直到今天啊，朋友，那曾经属于你的见解，
Passasi vītivattantaṃ, brahmaloke pabhassara’’nti.
你看到它已被澄清清楚，光明遍照于梵天界。』
‘‘Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu;
『这不是我的，魔儿啊，那曾经属于我的见解，
Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;
我看它已被澄清清楚，光明遍照于梵天界；』
Svāhaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato’’ti.
我今天如何能够真正宣说呢？我确实处于常恒不变之中。
‘‘Atha kho bhagavā taṃ brahmānaṃ saṃvejetvā seyyathāpi nāma balavā puriso…pe… evameva tasmiṃ brahmaloke antarahito jetavane pāturahosi. Atha kho so brahmā aññataraṃ brahmapārisajjaṃ āmantesi – ‘ehi tvaṃ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ evaṃ vadehi – ‘‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’’ti? ‘Evaṃ, mārisā’ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca – ‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’ti ? Atha kho āyasmā mahāmoggallāno taṃ brahmapārisajjaṃ gāthāya ajjhabhāsi –
于是世尊使那婆罗门惊觉，正如强有力之人……同样，在那婆罗天中遥遥相对，我曾居于揭多林中。之后，该婆罗天向另一位婆罗天同伴说：『师兄，彼具寿大摩诃马哈摩嘎喇那前来拜访，亲近于大摩诃马哈摩嘎喇那，并如是称说：“大马哈摩嘎喇那啊，是否还有其他如世尊弟子，亦具此等广大能力与伟大神通，诸如大马哈摩嘎喇那、迦波、迦旃延与阿难呢？”』该婆罗天同伴答：『正是如此，师兄。』于是那婆罗天遵从同伴之教，前来拜访大摩诃马哈摩嘎喇那，亲近述说此事，问曰：『大马哈摩嘎喇那啊，是否还有其他如世尊弟子，亦具此广大能力与伟大神通，诸如马哈摩嘎喇那、迦波、迦旃延与阿难呢？』那具寿大马哈摩嘎喇那口诵偈语回答：
‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;
『三明慧具足且施展神通，善于观心通达究竟；
Khīṇāsavā arahanto, bahū buddhassa sāvakā’’ti.
断除烦恼已成阿拉汉者，佛陀诸多弟子众多也。』
‘‘Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṃ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami, upasaṅkamitvā taṃ brahmānaṃ etadavoca – ‘āyasmā mārisa mahāmoggallāno evamāha –
于是该婆罗天欢喜称赞大马哈摩嘎喇那所言，允同意之，继而前来拜谒该婆罗天，向其说：『具寿师兄，大摩诃马哈摩嘎喇那如是言：
‘‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;
『三明慧具足且施展神通，善于观心通达究竟；」
Khīṇāsavā arahanto, bahū buddhassa sāvakā’’’ti. –
“已断有漏的阿拉汉，有诸多佛陀的弟子。”
Idamavoca so brahmapārisajjo. Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṃ abhinandīti (saṃ. ni. 1.176).
此言出自梵天众。那梵天因被称许，心中欢喜，这是对梵天众所说的话（相应部1.176）。
Idaṃ sandhāya vuttaṃ – ‘‘ayaṃ panattho bakabrahmasuttena dīpetabbo’’ti.
为此说：“此道路应当以火焰般的梵天子转法教引导。”
Mahānerunokūṭanti (ma. ni. 1.513) kūṭasīsena sakalameva sinerupabbatarājaṃ vadasi. Vimokkhena apassayīti (ma. ni. 1.513) jhānavimokkhena nissayena abhiññāyena passayīti adhippāyo. Vananti (ma. ni. 1.513) jambudīpaṃ. So hi vanabāhullatāya ‘‘vana’’nti vutto. Tenāha ‘‘jambumaṇḍassa issaro’’ti. Pubbavidehānanti (ma. ni. 1.513) pubbavidehaṭṭhānañca pubbavidehanti attho. Ye ca bhūmisayā narāti (ma. ni. 1.513) bhūmisayā narā nāma aparagoyānauttarakurukā ca manussā. Te hi gehābhāvato ‘‘bhūmisayā’’ti vuttā. Tepi sabbe apassayīti sambandho. Ayaṃ panattho nandopanandadamanena dīpetabbo – ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā ‘‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ mayhaṃ gehe bhikkhaṃ gaṇhathā’’ti nimantetvā pakkāmi. Taṃdivasañca bhagavato paccūsasamaye dasasahassilokadhātuṃ olokentassa nandopanando nāma nāgarājā ñāṇamukhe āpāthaṃ āgacchi. Bhagavā ‘‘ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthaṃ āgacchati, kiṃ nu kho bhavissatī’’ti āvajjento saraṇagamanassa upanissayaṃ disvā ‘‘ayaṃ micchādiṭṭhiko tīsu ratanesu appasanno, ko nu kho imaṃ micchādiṭṭhiko vimoceyyā’’ti āvajjento mahāmoggallānattheraṃ addasa. Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi – ‘tathāgato devacārikaṃ gacchatī’’’ti. Taṃdivasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. So dibbaratanapallaṅke dibbena setacchattena dhāriyamāno tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaannapānaṃ olokayamāno nisinno hoti. Atha kho bhagavā yathā nāgarājā passati, tathā katvā tassa vimānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi.
“大耶楼诺窟”者（中部1.513）以楼诺山（耶楼诺山）比喻整个犀尼城之岭（簸罗加山），以其如犀牛角之峰喻之。 “解脱而得智慧观察”者，由禅那解脱为依止，凭神通而能洞见（中部1.513）。“森林”者（中部1.513）指须弥山。因须弥山常有森林，故以“森林”称之，所以谓“须弥界主”。“前世维德哈”者（中部1.513）意谓前维德哈国之地及其人民。所谓“土地上的人”，是指居住在上游的部众，即人类，以区别于其他种族。因其有家室，故称为“土地上的人”。诸者俱能知见；此关系相通。此道路应当用喜悦与平伏怒恚的方法加以点燃——曾有一时，居士给孤独听闻世尊之教后说：“尊者，请与我家中五位比库一起接纳我为乞食。”时值此际，给孤独家后面，有一名名叫难多难多的龙王，持智慧之眼而来访。世尊语：“此龙王以智慧之眼来投靠我，然其有何结果？”由此出现皈依之因缘。世尊又言：“此人因错误见对三宝不敬，谁能使此错误见消解？”于是世尊见到伟大长老摩诃摩伽罗那。次晨夜毕，世尊为比库弟子整顿身体，召唤长老阿难说：“阿难，去告诉五众比库——‘如来说往天界观世音行’。”当时，难多难多与其龙族安置于天宝座上，披着神圣莲花伞盖，带领三种夜叉龙众，共同守护供养于天神。世尊亦如所见，带领五众比库合住，为天界天人所钦敬。
Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘ime hi nāma muṇḍasamaṇakā amhākaṃ uparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī’’ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena pariggahetvā adassanaṃ gamesi.
当时，难多难多龙王生起此恶见：认为“这些秃头沙门是我等天众的天界建筑物之居民，出入其内，我今不应离开坐在头顶树上的树枝。”遂起身，离开犀尼岭，弃舍自身本相，施用七十种供物，铺设楼诺山巅，升起巨伞，以持那遮盖，绕行天界天宝座，作盛大示现。
Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca – ‘‘pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa uparidhajaṃ passāmi. Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi…pe… na vejayantassa pāsādassa uparidhajaṃ passāmī’’ti. ‘‘Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito’’ti. ‘‘Damemi naṃ, bhante’’ti. Na bhagavā naṃ anujāni. Atha kho āyasmā bhaddiyo, āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Bhagavā anujāni.
时，长老罗叉波对世尊说：“尊者，我昔日在此所立犀尼岭上见闻：见犀尼乡围墙、天界诸众、宝塔之穹盖。尊者，何因何缘，以致如今我不见犀尼崖，也不见宝塔之圆盖？”世尊答曰：“罗叉波，此乃名为难多难多的龙王，由于对你们起恨，盖住了犀尼峰顶，用巨伞遮蔽黑暗之所，立于此处。”罗叉波说：“请赐我与龙王和解。”世尊没有许可。于是众比库随其指引起立，世尊也许可。
Avasāne mahāmoggallānatthero – ‘‘ahaṃ, bhante, damemi na’’nti āha. ‘‘Damehi, moggallānā’’ti bhagavā anujāni. Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. Nāgarājā dhūmāyi. Theropi ‘‘na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthī’’ti dhūmāyi. Nāgarājassa dhūmo theraṃ na bādhati, therassa pana dhūmo nāgarājaṃ bādhati. Tato nāgarājā pajjali, theropi ‘‘na tuyhaṃyeva sarīre aggi atthi, mayhampi atthī’’ti pajjali. Nāgarājassa tejo theraṃ na bādhati, therassa pana tejo nāgarājānaṃ bādhati. Nāgarājā – ‘‘ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cā’’ti cintetvā ‘‘bho, tuvaṃ kosī’’ti paṭipucchi. ‘‘Ahaṃ kho, nanda, moggallāno’’ti. ‘‘Bhante, attano bhikkhubhāvena tiṭṭhāhī’’ti.
末了，大摩嘎剌那长老说道：“尊者，我不加以降伏。”世尊告诫说：“降伏吧，摩嘎剌那。”长老断除了自我执，变现为广大龙王形状，降伏了那尊龙王难陀迦叶，并以十四种珍宝置之四方。在那龙身的大蛇背上安置了自己的护罩，和龙鳞合拢而紧紧按压。龙王喷烟。长老也说：“你身体里本无烟，我身体里亦是如此。”龙王的烟不碍长老，长老的烟却碍着龙王。于是龙王放火，长老也说：“你体内本无火，我体内亦有火。”龙王的火不碍长老，长老的火却碍龙王。龙王心想：“这位以火热合紧我的，既发烟又放火，是谁呢？”于是问他：“喂，你是谁？”长老答：“我是，难陀，摩嘎剌那长老。”他说：“尊者，我是以自己比库身份立在此的。”
Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami. Tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. Tato nāgarājā mukhaṃ vivari, thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. Bhagavā – ‘‘moggallāna, manasi karohi, mahiddhiko nāgo’’ti āha. Thero ‘‘mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi dameyya’’ntiādimāha.
长老断除了自我执，现出以右耳进气、左耳出气的呼吸法，又反过来以左耳进气、右耳出气。又如以右鼻孔进气、左鼻孔出气，反复左鼻进、右鼻出。于是龙王张开口，长老以口相进入，徜徉于上下左右四面。世尊说：“摩嘎剌那，当用心念之，他是大神力的龙。”长老说：“尊者，我身已修习并精进四圣力，日益增长、深广完善、未失修、熟悉通达、圆满成就。难陀你应当坚住，莫非一千甚至诸多难陀龙王都能被我降伏。”
Nāgarājā cintesi – ‘‘pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā khādissāmī’’ti cintetvā ‘‘nikkhamatha, bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthā’’ti āha. Thero nikkhamitvā bahi aṭṭhāsi. Nāgarājā ‘‘ayaṃ so’’ti disvā nāsavātaṃ vissajji, thero catutthajjhānaṃ samāpajji, lomakūpampissa vāto cāletuṃ nāsakkhi. Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino hutvā samāpajjituṃ na sakkhissantīti nesaṃ bhagavā nāgarājadamanaṃ nānujāni.
龙王思惟：“刚进入之时我未见他；等他出去了，我便会在栅栏处埋伏吃他。”又思惟：“下去吧，尊者，不要让我四处游走时打扰。”长老出了栅栏。见此，龙王鼻中气息一灭，长老达到第四禅，鼻子受到微风吹动也不动摇。其他比库皆已起身，准备施行各种神通妙力，但这地方难以迅速入定，世尊便以降伏龙王而不令其扰乱表示教导。
Nāgarājā ‘‘ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhi, mahiddhiko so samaṇo’’ti cintesi. Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti vadanto therassa pāde vandi. Thero ‘‘satthā, nanda, āgato, ehi gamissāmā’’ti nāgarājānaṃ dametvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. Nāgarājā bhagavantaṃ vanditvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti āha. Bhagavā ‘‘sukhī hohi, nāgarājā’’ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi.
龙王心想：“凭鼻气也不能吹动毛发，他果然是大神力的沙门。”长老断了自我执，变现如金翅鸟形象，展现金翅鸟风，并跟随着龙王。龙王也断自我执，显现人类形象，说：“尊者，我皈依于你。”对长老的足下顶礼。长老说：“沙门难陀来了，来吧，我们一起去。”于是得以降伏龙王，斥责并带领他来至世尊面前。龙王向世尊顶礼说：“尊者，我皈依您。”世尊说：“愿安乐，龙王。”随后与比库僧团一同到达给孤独长者的住所。
Anāthapiṇḍiko ‘‘kiṃ, bhante, atidivā āgatatthā’’ti āha. ‘‘Moggallānassa ca nandopanandassa ca saṅgāmo ahosī’’ti. ‘‘Kassa pana, bhante, jayo, kassa parājayo’’ti? ‘‘Moggallānassa jayo, nandassa parājayo’’ti. Anāthapiṇḍiko ‘‘adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ sattāhaṃ therassa sakkāraṃ karissāmī’’ti vatvā sattāhaṃ buddhappamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Tena vuttaṃ – ‘‘nandopanandadamanena dīpetabbo’’ti.
给孤独长者问世尊：“尊者，为何今天到来？”世尊答：“摩嘎剌那与难陀发生了战斗。”长者问：“谁胜？谁败？”世尊答：“摩嘎剌那胜，难陀败。”给孤独长者说：“尊者，请您暂居，我将每七天供养一次，以示尊敬。”于是每七天以佛前众比库五十人作隆重供养。有言：“当以降伏难陀难陀而生辉。”
Ekasmiñhi samaye pubbārāme visākhāya mahāupāsikāya kāritasahassagabbhapaṭimaṇḍite pāsāde bhagavati viharante…pe… saṃvejesi ca devatāti. Tena vuttaṃ –
某时，在维萨迦大居士所造、布满佛像雕饰的宏大精舍中，世尊正住持其中……天众感动赞叹。此义已曾说过——
‘‘Dharaṇimpi sugambhīraṃ, bahalaṃ duppadhaṃsiyaṃ;
“乃至地土坚固深厚，难以破坏异常坚牢；
Vāmaṅguṭṭhena khobheyyaṃ, iddhiyā pāramiṃ gato’’ti.
乃至左脚拇指亦能挖掘挖坑，此为借神通达至彼岸。”
Tattha iddhiyā pāramiṃ gatoti vikubbaniddhiādiiddhiyā pariyosānaṃ gato patto.
此乃指成就神通到底，乃至超越神通诸最终成就得已完成。
§395
395.Asmimānanti ahamasmi paññāsīlasamādhisampannotiādi asmimānaṃ na passāmi na akkhāmīti attho. Tadeva dīpento māno mayhaṃ na vijjatīti āha. Sāmaṇere upādāyāti sāmaṇere ādiṃ katvā sakale bhikkhusaṅghe garucittaṃ gāravacittaṃ ādarabahumānaṃ ahaṃ karomīti attho.
395.“我为何自称为五十余种智慧、戒律与禅定具足者等？我于此等自我之执不见，亦不执持。”其意谓：“此乃吾之高明之见，吾自无此执。”又言“我对沙玛内之初起，乃发起恭敬与尊重心”，意指“我对沙玛内起始，于整个比库僧团中发诸敬意与敬重心。”
§396
396.Aparimeyye ito kappeti ito amhākaṃ uppannakappato antarakappādīhi aparimeyye ekaasaṅkhyeyyassa upari satasahassakappamatthaketi attho. Yaṃ kammamabhinīharinti aggasāvakabhāvassa padaṃ puññasampattiṃ pūresiṃ. Tāhaṃ bhūmimanuppattoti ahaṃ taṃ sāvakabhūmiṃ anuppatto āsavakkhayasaṅkhātaṃ nibbānaṃ patto asmi amhīti attho.
396.“自无量劫以来，乃至我辈现今之生起劫之间，以上亿计百千劫之无量之说。”其意是指“此所作业充盈善业成熟之境界，是最上乘弟子的位阶。吾至此弟子之境地，证得净尽五浊所熄灭烦恼之涅槃。”
§397
397. Atthapaṭisambhidādayo catasso paṭisambhidā sotāpattimaggādayo aṭṭha vimokkhā iddhividhādayo cha abhiññāyo me mayā sacchikatā paccakkhaṃ katā. Buddhassa bhagavato ovādānusāsanīsaṅkhātaṃ sāsanaṃ mayā kataṃ sīlapaṭipattinipphādanavasena pariyosāpitanti attho.
397.“四种解脱之别，乃至八种解脱或初果之道，神通诸种功德，六种超越之智慧，皆由我亲证实，完全了知。此乃遵循佛陀陛下教导训誡编一切法之律仪，借由戒行实践心精进已臻圆满。”这就是其含义。
Itthanti iminā pakārena heṭṭhā vuttakkamena. Evaṃ so ekasseva anomadassībuddhassa santike dvikkhattuṃ byākaraṇaṃ labhi. Kathaṃ? Heṭṭhā vuttanayena seṭṭhi hutvā tassa bhagavato santike laddhabyākaraṇo tato cuto sāmuddike nāgabhavane nibbatto tasseva bhagavato santike dīghāyukabhāvena upahāraṃ katvā nimantetvā bhojetvā mahāpūjaṃ akāsi. Tadāpi bhagavā byākaraṇaṃ kathesi. Sudanti padapūraṇe nipāto. Āyasmāti piyavacanaṃ garugāravādhivacanaṃ. Mahāmoggallānatthero imā apadānagāthāyo abhāsittha kathesi. Itīti parisamāpanatthe nipāto.
以上种种说法是依据下文所述的教导得到的。如此，这位在阿诺摩达悉比佛前仅凭一篇二重的讲说，便得到了教诲。如何得呢？下面所述之言，是当时一位富商，在世尊前获得教义之后，旋即从舍卫城的那迦宅舍归隐，为世尊因其长寿之德献上礼物、邀请其用膳，行大礼敬。尽管如此，世尊仍继续宣讲教义。其中“Sudanti”是作为词尾语气词；“Āyasmāti”是亲爱的语气词，含有敬重之意。大长老摩诃摩伽罗那曾唱诵这韵文语句以说明其义。到此部分以该词尾语气词作为段落结尾。
Mahāmoggallānattheraapadānavaṇṇanā samattā. · 大摩嘎剌那长老譬喻注释完毕。
3-3. Mahākassapattheraapadānavaṇṇanā3-3. 大咖萨巴长老譬喻注释
Padumuttarassabhagavatotyādikaṃ āyasmato mahākassapattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññasambhārāni upacinanto padumuttarabhagavato kāle haṃsavatīnagare vedeho nāma asītikoṭivibhavo kuṭumbiko ahosi. So buddhamāmako, dhammamāmako, saṅghamāmako, upāsako hutvā viharanto ekasmiṃ uposathadivase pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi.
此段记载称为《莲生佛及其前世诸佛》等，是大长老咖萨巴尊者的传记诗。此诗也多次叙述古佛昔时，常有根本因缘及功德累积。如莲生佛时代，有一富有家族，拥有财富达三千万，家中有众多家庭成员。此人称佛为父亲、法为母亲、僧为母亲，并作为近事男修行。某一斋日，他盛食一餐，修持斋戒，采集香花，前往僧院，向导师供养礼敬，坐于一边。
Tasmiñca khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ nisabho’’ti etadagge ṭhapesi. Upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā ‘‘sve, bhante, mayhaṃ bhikkhaṃ adhivāsethā’’ti nimantesi. ‘‘Mahā kho, upāsaka, bhikkhusaṅgho’’ti. ‘‘Kittako, bhante’’ti? ‘‘Aṭṭhasaṭṭhibhikkhusatasahassa’’nti. ‘‘Bhante, ekaṃ sāmaṇerampi vihāre asesetvā mayhaṃ bhikkhaṃ gaṇhathā’’ti. Satthā adhivāsesi. Upāsako satthu adhivāsanaṃ ñatvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāguādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi.
这时，导师名为大尼萨巴长老，是尊者的第三弟子，说：“比库们啊，这是师弟们所称赞论说最殊胜的尊者，我称之为‘尼萨巴’。”近事男听闻，欢喜于法会结束时，起身向导师致敬并说：“尊者，请您为我安排乞食。”导师答道：“这是广大比库僧团。”近事男问：“大约有多少？”答曰：“八千六百比库以上。”他又说：“尊者，我舍寺中还有一位沙玛内拉，请为我取回乞食。”导师答应近事男的请求。近事男回家后，准备丰盛供养，并于次日将供养时间告知导师。导师披着袈裟，率众比库环绕近事男家，坐于预定席位享用法宴，承接供养。近事男也在世尊跟前坐着。
Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, dethā’’ti āha. Thero pattaṃ adāsi. ‘‘Bhante, idheva pavisatha, satthāpi gehe nisinno’’ti. ‘‘Na vaṭṭissati, upāsakā’’ti. So therassa pattaṃ gahetvā piṇḍapātassa pūretvā adāsi. Tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha – ‘‘mahānisabhatthero, bhante, ‘satthāpi gehe nisinno’ti vuttepi pavisituṃ na icchi. Atthi nu kho etassa tumhākaṃ guṇehi atirekaguṇo’’ti? Buddhānañca vaṇṇamaccheraṃ nāma natthi, tasmā satthā evamāha – ‘‘upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ udikkhati. Mayaṃ gāmantasenāsane vasāma, so araññeyeva vasati. Mayaṃ channe vasāma, so abbhokāseyeva vasatī’’ti bhagavā ‘‘ayañca ayañcetassa guṇo’’ti mahāsamuddaṃ pūrayamāno viya tassa guṇaṃ kathesi.
这时，大尼萨巴长老托钵行走附近街道，近事男见之，起身前去敬礼说：“尊者，请接受此牦牛。”长老领受牦牛说：“请进来坐，导师也在宅中。”导师答：“不碍事，近事男。”长老接受牦牛后，盛满食物施与乞食，随后随从导师回到世尊面前坐下，如此说道：“大尼萨巴长老，尊者说‘导师亦于宅中坐’时，其实并不愿入宅。你们当中是否具备额外的德行？”众佛无以加矣，因此世尊如此说：“近事男，我们作为比库，虽从宅中取食，却不长时间坐于宅中。我们居住乡间庵堂，他如林间居士。我们居遮盖之处，他居开阔之地。”世尊以大海般广大如海量的德行，形象叙述其品质。
Upāsakopi pakatiyā jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, yaṃnūnāhaṃ anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti. So punapi satthāraṃ nimantetvā teneva niyāmena satta divase mahādānaṃ datvā sattame divase buddhappamukhassa mahābhikkhusaṅghassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divase dānaṃ dentassa mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ paccupaṭṭhitaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa adhikāro hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho, no’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappāvasāne gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī’’ti byākāsi. Taṃ sutvā upāsako ‘‘buddhānaṃ dve kathā nāma natthī’’ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. So yāvatāyukaṃ dānaṃ datvā sīlaṃ samādāya rakkhitvā nānappakāraṃ puññakammaṃ katvā kālaṃkatvā sagge nibbatti.
近事男如浸过油灯火般，心安意然，深思熟虑：“将来我当以何因缘，为将来某位佛陀面前殊胜弟子，作最殊胜的曲法先行？”于是他再次请导师，依旧安排，七天间礼献极大布施。第七天，将三衣付于佛陀之前的广大比库僧团，向导师俯身致敬，称：“愿所行七天布施，身语意善业随从，令我不生其他天人之福，不得梵天之福。唯愿获未来某尊伟大的第十三支贤圣，成为其第三弟子长老。”导师观想此处圣迹，端详说：“此地殊胜，你当喜欢它。未来第一千百世末，有名为果德玛之佛陀当出世，你将成为第三弟子，大长老咖萨巴。”近事男闻此说曰：“众佛述说无二。前世叙述当如是观展，此事未来必应实现。”于是他奉行修持，守护戒律，作众功德业，度时而升天。
Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassisammāsambuddhe bandhumatīnagaraṃ upanissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇabrāhmaṇakule nibbatti. Tasmiñca kāle vipassī bhagavā sattame saṃvacchare dhammaṃ kathesi, mahantaṃ kolāhalaṃ ahosi. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocesuṃ. Brāhmaṇo taṃ sāsanaṃ assosi. Tassa nivāsanasāṭako ekoyeva, tathā brāhmaṇiyā. Pārupanaṃ pana dvinnampi ekameva. So sakalanagare ‘‘ekasāṭakabrāhmaṇo’’ti paññāyi . So brāhmaṇo kenacideva kiccena brāhmaṇānaṃ sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ taṃ vatthaṃ pārupitvā gacchati, brāhmaṇīnaṃ sannipāte sati sayaṃ gehe acchati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. Tasmiṃ pana divase so brāhmaṇiṃ āha – ‘‘bhoti, kiṃ tvaṃ rattiṃ dhammaṃ suṇissasi, udāhu divā’’ti? ‘‘Sāmi, ahaṃ mātugāmo bhīrukajātikā rattiṃ sotuṃ na sakkomi, divā sossāmī’’ti taṃ brāhmaṇaṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā upāsikāhi saddhiṃ vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā dhammaṃ sutvā upāsikāhi saddhiṃ agamāsi. Atha brāhmaṇo taṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā vihāraṃ gato.
此后，他在天人及人间皆享福报，过了一百零九劫，在正觉者毗婆尸佛时代，依止亲族古城，安居于鹿野苑，舍弃天界，转生某已凋零婆罗门家。彼时，毗婆尸佛讲法七年，世间喧嚣纷扰。全印度诸天称其导师将宣说法义。婆罗门闻此法令，居所一宅，婆罗门妻一处。隔壁宅亦有一处。一人以为“全城婆罗门只有一处宅”。此婆罗门因某事将妻安置于婆罗门夫妇聚席，于自己宅中整理衣物而往来。另妻亦于婆罗门群聚时，住于自己家中。婆罗门将衣物整理后外出。当天晩上，他对妻说：“夫人，今晚你可聆听法，白昼我聆听即可。”妻子答言：“主人，我是乡村妇人，生性胆小，夜不能听，白昼我听。”她由婆罗门宅，着衣行至僧院，与世尊及众比库同往，向导师礼敬，坐于一边聆法。随后婆罗门亦至其宅整理衣物，前往僧院。
Tasmiñca samaye satthā parisamajjhe alaṅkatadhammāsane nisinno cittabījaniṃ gahetvā ākāsagaṅgaṃ otārento viya sineruṃ manthaṃ katvā sāgaraṃ nimmanthento viya ca dhammakathaṃ kathesi. Brāhmaṇassa parisapariyantena nisinnassa dhammaṃ suṇantassa paṭhamayāmeyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji. So ‘‘brāhmaṇiyā tuyhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ nāma natthi, apārupitvā bahi vicarituṃ na sakkomī’’ti sabbathāpi adātukāmo ahosi. Athassa nikkhante paṭhame majjhimayāmeti tatheva pīti uppajji. So tatheva cintetvā tatheva adātukāmo ahosi. Athassa majjhime yāme nikkhante pacchimayāmepi tatheva pīti uppajji. Tadā so maccheraṃ jinitvā vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. Tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena apphoṭetvā ‘‘jitaṃ me, jitaṃ me’’ti tikkhattuṃ nadi.
那时候，世尊端坐于庄严的教法宝座之上，心中生起造种心，如同逆流而上的江河，搅动凝结之浆，宛若招引大海那般，于法义中娓娓讲说。与会的婆罗门辩士聚集聆听法音，身心完全充满喜悦与五种光明色彩之乐。世尊心中结聚一池清水，思惟说：“吾将示现十力。”随即，世尊突破烦恼钳制，心生坚定如钳形的高傲感；自语道：“婆罗门及汝只有此一座台，别无他物可承载，未施整理尝试，无法对外游说。”自始至终其心不贪求施舍。继而，世尊出座入第一时分的中间书案，身心再度生起喜悦，彼时依然不贪施舍。随后，入中时分及出中时分时，世尊同样生起喜乐，克服烦恼，理智清明，将烦恼压伏，托于师足之处。然后以左手持箔，右手掷散，心欢喜赞曰：“吾已得胜，吾已得胜。”脉脉流淌如河水般欢愉。
Tasmiṃ samaye bandhumā rājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. Rañño ca nāma ‘‘jitaṃ me’’ti saddo amanāpo hoti. Rājā purisaṃ āṇāpesi ‘‘gaccha, bhaṇe, etaṃ puccha – ‘kiṃ so vadatī’’’ti? Brāhmaṇo tenāgantvā pucchito ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ jinanti, na taṃ acchariyaṃ. Ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ jinitvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me jitaṃ maccheraṃ acchariya’’nti āha. So āgantvā taṃ pavattiṃ rañño ārocesi. Rājā ‘‘amhe, bhaṇe, dasabalassa anurūpaṃ na jānāma, brāhmaṇo jānātī’’ti tassa pasīditvā vatthayugaṃ pesesi. Taṃ disvā brāhmaṇo cintesi – ‘‘rājā mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca idaṃ uppannaṃ, satthuyeva anucchavika’’nti tampi vatthayugaṃ dasabalassa adāsi. Rājā ‘‘kiṃ brāhmaṇena kata’’nti pucchitvā ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññānipi dve vatthayugāni pesesi, so tānipi satthu adāsi. Puna rājā ‘aññānipi cattārī’ti evaṃ vatvā yāva evaṃ dvattiṃsa vatthayugāni pesesi. Atha brāhmaṇo ‘‘idaṃ vaḍḍhetvā vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ, brāhmaṇiyā ekanti dve vatthayugāni gahetvā, tiṃsa yugāni tathāgatasseva adāsi. Tato paṭṭhāya ca so satthu vissāsiko jāto.
这时，拘利王坐于法座后方的内厅中聆听法音。王心中默念“吾已得胜”，心怀欣喜悦意。王唤来一男侍命其去询问：“去问问他，说：‘他言论何事？’”婆罗门到来应答：“他战胜余下的长牙象等众生，收拾棘丛，驯服毒蛇等，非凡惊奇。我以狡猾之铁棒击碎毒蛇头部，胜其心志，整理池塘示十力。此毒蛇之胜妙，足堪惊奇。”婆罗门归去，复述王言：“吾等不通十力，唯婆罗门能知。”王心欢喜，从而送上池塘架具。婆罗门思索：“王于我独坐之初，授予师德之功，以此生起尊重心，故将池塘架亦传予如来。”王问：“婆罗门所为为何？”答曰：“池塘架由彼授于如来。”王听毕，又赠两架池塘。此后，王继续赠送四架，直到二十三架。婆罗门思量：“池塘愈增愈多，如深池汇聚。”自己与婆罗门妻子各执一架，合赠三十架，如佛所受。世尊深信此施。
Atha taṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanakaṃ attano pārutaṃ rattakambalaṃ datvā āha – ‘‘ito paṭṭhāya imaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti cintetvā antogandhakuṭiyaṃ tathāgatassa mañcassa upari vitānaṃ katvā agamāsi. Athekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiṃ khaṇe chabbaṇṇā buddharasmiyo kambale paṭihaññanti, kambalo ativiya virocittha. Rājā ullokento sañjānitvā āha – ‘‘amhākaṃ, bhante, esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. ‘‘Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena mayaṃ pūjitā’’ti. Rājā ‘‘brāhmaṇo yuttaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī’’ti catusaṭṭhisalākabhattāni upaṭṭhapetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti.
某日，冬季时节，王见世尊亲近听法，赠送厚重丝毯百匹，言：“自今起，你以此毯遮蔽，专心听法。”世尊心思：“此毯能使我内心洁净无染？”遂到佛舍内气味安然处展开毯子。翌日，王早晨前往佛舍，亲近世尊而坐。此时，毯上闪耀多彩佛光，毯色极为明亮。王举目观察，说：“尊者，此毯是我等一百名婆罗门所供。”世尊答：“陛下，您与婆罗门均受尊敬。”王心喜，慨叹：“婆罗门才识高深，不似我。”遂将供养全部列成八十八份，放置大祭司处。大祭司曰：“八十八份正好六十四支淨香。”长年供养护持戒业，随后圆寂升天。
Puna tato cuto imasmiṃ kappe bhagavato koṇāgamanassa bhagavato kassapassa cāti dvinnaṃ antare bārāṇasiyaṃ kuṭumbiyakule nibbatto. So vaḍḍhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ vicarati. Tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetumāraddho. So taṃ disvā ‘‘kasmā, bhante, saṅgharitvā ṭhapethā’’ti āha. ‘‘Anuvāto nappahotī’’ti. ‘‘Iminā, bhante, karothā’’ti uttarisāṭakaṃ datvā ‘‘nibbattanibbattaṭṭhāne me kāci hāni mā hotū’’ti patthanaṃ akāsi.
之后，时代转至世尊拘那含那时，有两位同生之弟子，藏巴罗那家族中。此时一人家居生活繁盛，某日林中行走，拈持袈裟衣物，准备安置。旁人见之，问曰：“为何聚拢放置？”答曰：“不容随意乱放。”“请您依照戒律，谨慎安放，勿生余损。”
Gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. Athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya – ‘‘evarūpaṃ bālaṃ yojanasate parivajjeyya’’nti patthanaṃ ṭhapesi. Sā gehaṅgaṇe ṭhitā sutvā ‘‘imāya dinnabhattaṃ esa mā bhuñjatū’’ti pattaṃ gahetvā bhattaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā ‘‘bāle, maṃ tāva akkosa vā pahara vā, evarūpassa pana dve asaṅkhyeyyāni pūritapāramissa paccekabuddhassa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā paṇītabhattassa catumadhurassa ca pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ pattaṃ paccekabuddhassa hatthe ṭhapetvā ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ akāsi. Paccekabuddho anumoditvā ākāsaṃ pakkhandi. Tepi dve jāyampatikā yāvatāyukaṃ ṭhatvā tato cutā sagge nibbattiṃsu. Puna tato cavitvā upāsako kassapasammāsambuddhakāle bārāṇasiyaṃ asītikoṭivibhavasampanne kule nibbatti, itarāpi tādisasseva seṭṭhino dhītā hutvā nibbatti, tassa vayappattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe aniṭṭhavipākassa pāpakammassa ānubhāvena patikulaṃ paviṭṭhamattāya ummārantarato paṭṭhāya sakalaṃ gehaṃ ugghāṭitavaccakūpo viya duggandhaṃ jātaṃ. Kumāro ‘‘kassāyaṃ gandho’’ti pucchitvā ‘‘seṭṭhikaññāyā’’ti sutvā ‘‘nīharatha na’’nti tassāyeva kulagharaṃ pesesi. Sā teneva nīhārena sattasu ṭhānesu paṭinivatti.
一时，家中姐妹争吵，独觉惹恼在家妇人，彼时独觉受供养。其姐妹为求和，给予不宜之食，言“此物愚人不可逾越百由旬远。”独觉收下布施，哂而不食，涂香粉，供清净饭食，点缀莲花色布，佩于手中，嘱曰：“如我受供文件显现明净，愿我身亦如是明净。”独觉喜悦，挥手送空。两侍童各自守护方位，寿尽升天。再转世，居近事男时代生于拘萨巴正觉家族，俱为显赫之家族长子。其先前恶业果报，家宅如同污秽之井，有恶臭漫溢。幼者询问香臭，“此为上等姊妹。”家主叮咛：“速速清除。”她随即将宅净化于七处，奏效良好。
Tena samayena kassapadasabalo parinibbāyi. Tassa satasahasagghanikāhi suvaṇṇiṭṭhakāhi yojanubbedhaṃ cetiyaṃ ārabhiṃsu. Tasmiṃ cetiye kariyamāne sā seṭṭhidhītā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattā, kiṃ me jīvitenā’’ti attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthiṇṇaṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalapupphahatthake ādāya cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakāpanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. Seṭṭhidhītā vaḍḍhakiṃ āha ‘‘imaṃ me iṭṭhakaṃ ettha ṭhapethā’’ti. ‘‘Amma bhaddake, kāle āgatāsi, sayameva ṭhapehī’’ti. Sā āruyha telena haritālamanosilāpiṇḍaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari aṭṭhahi uppalapupphahatthakehi pūjaṃ katvā vanditvā ‘‘nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho’’ti patthanaṃ katvā cetiyaṃ vanditvā padakkhiṇaṃ katvā gehaṃ agamāsi.
彼时拘萨巴先辈圆寂，子孙与黄金妻妾居住地方，建起宝塔。宝塔建立时，其孙女憬悟：“我已遍历七处净化之地，何以生存？”将随身饰物破碎，打造黄金佛塔，镶嵌四寸长宝石既丰富又珍贵。又携绿松石、玛瑙与七朵莲花，道场所在处，以一小竹片固定，待来者能为护持。孙女讥语：“此竹不过稍矮，稍后刺插。”遂用香油涂抹珠宝连结竹子，上供八朵莲花，恭敬供养，顶上点缀，心中祈愿：“于圆寂之处，愿我身散发檀香气，口中芬芳莲花香。”然后礼拜佛塔，绕行一周，返家而去。
Tasmiṃyeva khaṇe sā yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. Nagarepi nakkhattaṃ saṅghuṭṭhaṃ hoti. So upaṭṭhāke āha ‘‘idha ānītā seṭṭhidhītā kuhi’’nti? ‘‘Kulagehe, sāmī’’ti. ‘‘Ānetha naṃ, nakkhattaṃ kīḷissāmī’’ti. Te gantvā taṃ vanditvā ṭhitā. ‘‘Kiṃ, tātā, āgatatthā’’ti tāya puṭṭhā tassā taṃ pavattiṃ ācikkhiṃsu. ‘‘Tātā, mayā ābharaṇabhaṇḍehi cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī’’ti. Te gantvā seṭṭhiputtassa ārocesuṃ. ‘‘Ānetha naṃ, piḷandhanaṃ labhissatī’’ti. Te taṃ ānayiṃsu. Tassā saha gehapavesanena sakalagehaṃ candanagandho ceva uppalagandho ca vāyi. Seṭṭhiputto taṃ pucchi – ‘‘bhadde, tava sarīrato paṭhamaṃ duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati, kimeta’’nti? Sā ādito paṭṭhāya attanā katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhasāsana’’nti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena paṭicchādetvā tattha tattha rathacakkapamāṇehi suvaṇṇapadumehi alaṅkari. Tesaṃ dvādasahatthā olambakā honti.
就在此时，那位商主的初宅被搬迁，继而生起了念。于城中，星宿云集，星辰聚集。侍者问道：“这里新迎接的商主府邸女主是何人？”回答道：“是族宅主母。”侍者又言：“将她带来，让我们一同欣赏星宿。”众人前去，向她致敬而立。侍者问：“父亲啊，来了何事？”她回答说：“父亲啊，我以饰品供养了佛塔，我却无佩饰。”众人前往告知商主之子：“带她来，她必得贝壳饰物。”众人就将她迎入家中。随同她进入宅内，整个房舍弥漫着檀香与莲花香。商主之子问：“贤哉，尔身先前曾生恶臭气，如今却自身发出檀香和莲香，这是何等因缘？”她诚实答道，描述自己所为。商主之子称赞说：“这是出世间佛法所示现。”他以黄金与锦织麻布，装饰起千里金塔，用车轮大小的金莲花点缀其上，共有十二臂铠披挂其上。
So tattha yāvatāyukaṃ ṭhatvā tato cuto sagge nibbattitvā, puna tato cavitvā bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule nibbatti. Bhariyā panassa devalokato cavitvā rājakule jeṭṭharājadhītā hutvā nibbatti. Tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṅghuṭṭhaṃ. So mātaraṃ āha – ‘‘amma, sāṭakaṃ me dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. ‘‘Amma, thūlamida’’nti āha. Sā aññaṃ nīharitvā adāsi. So tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puñña’’nti. ‘‘Tena hi labhanaṭṭhānaṃ gacchāmi, ammā’’ti. ‘‘Putta, ahaṃ ajjeva tuyhaṃ bārāṇasinagararajjapaṭilābhaṃ icchāmī’’ti. So mātaraṃ vanditvā ‘‘gacchāmi, ammā’’ti. ‘‘Gaccha, tātā’’ti. So pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So ca bārāṇasirañño kālaṅkatassa sattamo divaso hoti.
他在此守住位置，继而往天界生天，之后离去，到巴拉纳西某地降生于一个无辜的家庭。其妻从天界降生，成为王国长女。随着这些的成熟，童子归乡并结集星宿。童子对母言：“母亲，给我布施，让我能玩弄星宿。”她以净衣遮掩，予以布施。又言：“母亲，这块大的服装。”又从旁取下一物布施。童子也将此拒绝。母亲曰：“孩子，自我生于此家，我们已无更好的善业可获。”童子答：“因此我将往彼处积累福德，母亲。”母亲言：“儿，我今日盼望你得巴拉纳西王城的功德。”他敬礼母亲，答言：“我往也，母亲。”母亲道：“去吧，父亲。”于是他恭敬出门，前往巴拉纳西，在园林祭坛，将其头发剪除，静坐。当天是巴拉纳西国王时光的第七日。
Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi, arājakaṃ rajjaṃ nassissati, ko rājā bhavituṃ arahatī’’ti? ‘‘Tvaṃ hohi, tvaṃ hohī’’ti. Purohito āha – ‘‘bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjessāmā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā pañcavidharājakakudhabhaṇḍaṃ setacchattañca tasmiṃ ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukho agamāsi. ‘‘Paricayena uyyānābhimukho gacchati, nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho gantvā kumāraṃ padakkhiṇaṃ katvā āruhanasajjo hutvā aṭṭhāsi. Purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassaparittadīpavāresu catūsu mahādīpesu esa rajjaṃ kāretuṃ yutto’’ti vatvā ‘‘tūriyāni paggaṇhathā’’ti tikkhattuṃ tūriyāni paggaṇhāpeti.
臣民为国王完成身体护理，坐于朝堂中议论：“王仅有一女，无子，尧王亡，谁当为王？”“应当是你，你必为王。”大祭司言：“实难察察之事，须作临时决断。”于是于白莲色花池置放四匹马，悬挂五种皇家王冠饰与白帐幕，待车离出，接着迎接四辐轮及马匹。战车自西门出城，向园林行至。有人言：“该战车将往园林，勿回头。”祭司曰：“勿回。”车前往回转，马匹就位，准备登车，观视脚底，言：“此地为灯塔，应守四大灯塔护护此国。”遂呼四辐轮就位。
Atha kumāro mukhaṃ vivaritvā olokento ‘‘kena kammena āgatatthā’’ti āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Rājā vo kaha’’nti? ‘‘Devattaṃ gato, sāmī’’ti. ‘‘Kati divasā atikkantā’’ti ? ‘‘Ajja sattamo divaso’’ti. ‘‘Putto vā dhītā vā natthī’’ti ? ‘‘Dhītā atthi, deva, putto natthī’’ti. ‘‘Tena hi karissāmi rajja’’nti. Te tāvadeva abhisekamaṇḍapaṃ kāretvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu. Athassa katābhisekassa satasahassagghanakaṃ vatthaṃ upanayiṃsu. So ‘‘kimidaṃ, tātā’’ti āha. ‘‘Nivāsanavatthaṃ, devā’’ti. ‘‘Nanu, tātā, thūla’’nti? ‘‘Manussaparibhogavatthesu ito mudutaraṃ natthi, devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ rājā’’ti ‘‘suvaṇṇabhiṅgāraṃ āharatha, labhissāmi vattha’’nti suvaṇṇabhiṅgāraṃ āharāpetvā uṭṭhāya hatthe dhovitvā mukhaṃ vikkhāletvā hatthena udakaṃ gahetvā puratthimadisāyaṃ abbhukkiri. Ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇapacchimauttaradisāyanti evaṃ catūsu disāsu abbhukkiri. Sabbadisāsu aṭṭhaaṭṭhakaṃ katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo ‘mā suttaṃ kantiṃsū’ti evaṃ bheriṃ carāpethā’’ti vatvā chattaṃ ussāpetvā alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā pāsādaṃ abhiruyha mahāsampattiṃ anubhavi.
少年揭开面容观视，问：“何业令我至此？”回答：“是天界，你将得此王国。”“王者在何？”“已升天，父亲啊。”“几日已过？”“今为第七日。”“子女呢？”“有女王，无子。”少年曰：“吾将为王。”于是设立加冕台，装饰王女妆彩，迎入园林，为少年加冕。加冕后给他献上百千匹精美服饰。他问：“这为何物？”答曰：“是住处衣服，诸天所赠。”“馀衣丰厚？”答曰：“人间所享衣物中无出其右者，父亲啊。”“尔王为此而为王乎？”“是的。”少年带来金饰，立起，拍击双手开口，捧水向东面洒，劈开厚土，树立八棵槲树，再取水向南、西、北方泼洒，如此周围立起三十二槲树林。少年留下一个天灯，点一把火，说：“南林、胜利、芬芳、流华诸女，应唱如此咒语”，燃起伞盖，披挂饰物，手踏大地进入宫殿，享受极大财富。
Evaṃ gacchante kāle devī rañño sampattiṃ disvā ‘‘aho vata tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ, devī’’ti puṭṭhā ‘‘atimahatī, deva, te sampatti, atīte buddhānaṃ saddahitvā katakalyāṇassa phalaṃ, idāni anāgatassa paccayaṃ puññaṃ na karothā’’ti āha. Kassa dassāma, sīlavanto natthīti. ‘‘Asuñño, deva, jambudīpo arahantehi; tumhe, deva, dānaṃ sajjetha, ahaṃ arahante lacchāmī’’ti āha. Punadivase rājā pācīnadvāre dānaṃ sajjāpesi. Devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā ‘‘sace etissāya disāya arahanto atthi, sve āgantvā amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ, taṃ sakkāraṃ kapaṇayācakānaṃ adaṃsu.
行至其时，女神目睹王之盛业，感叹：“啊，苦行者真伟大。”问曰：“何事？”答曰：“你盛大的功业，佛世尊过去所赞，未来因缘功德，不应推却。”又言：“我们于此示现，具德者无存。”女神言：“宁为清净，帝释汝兴，吾依靠此得阿拉汉果。”翌日，王于西门大施布施。女神专注于伍波萨他节日，端坐高台前，面南俯伏，言：“若此方有阿拉汉，愿其来受持我们布施。”阿拉汉应其愿而至，施主敬礼，欢喜不舍。
Punadivase dakkhiṇadvāre sajjetvā tatheva dakkhiṇeyyaṃ nālattha, punadivasepi pacchimadvāre tatheva. Uttaradvāre sajjitadivasena pana deviyā tatheva nimantentiyā himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi – ‘‘mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsenāgantvā uttaradvāre otariṃsu. Manussā disvā gantvā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañño ārocesuṃ. Rājā saddhiṃ deviyā gantvā vanditvā paccekabuddhe pāsādaṃ āropetvā tatra nesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghattherassa, devī saṅghanavakassa pādamūle nipatitvā ‘‘ayyā, bhante, paccayehi na kilamissanti, mayañca puññena na parihāyissāmī, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni, pañca caṅkamanasatānīti sabbākārena nivāsanaṭṭhānāni sampādetvā tattha vasāpesuṃ.
翌日南门布施，次再西门，同样。北门供养时，女神将春天来到喜马拉雅山维莲花村五百名辟支佛长者召集，言：“诸位，南达王请你等往访，住下吧。”辟支佛等应召，翌日清晨沐浴，乘空降，北门入城。人见已至，告知王。王与女神一同前往顶礼辟支佛，迎至王宫，赐予斋食。供养毕，王于僧正长者跟前，女神立于僧团之首足下，约言：“尊者们，愿尔等无违条件，我等以此福德长久依护此住处。”遂在园中设立五十五座大厅及五百条走廊，俱备居所设施，众皆安居。
Evaṃ kāle gacchante rañño paccante kupite rājā ‘‘ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjā’’ti deviṃ ovaditvā gato. Tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. Mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamanasamaye ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. Etenupāyena sesāpīti sabbeva parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānāni sajjetvā pupphāni vikiritvā dhūpaṃ vāsetvā tesaṃ āgamanaṃ olokentī nisinnā āgamanaṃ adisvā purise pesesi – ‘‘gacchatha, tātā, jānātha kiṃ ayyānaṃ aphāsuka’’nti? Te gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha taṃ apassantā caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā ‘‘kālo, bhante’’ti āhaṃsu. Parinibbutasarīraṃ kiṃ kathessati, te ‘‘niddāyati maññe’’ti vatvā piṭṭhipāde hatthena parāmasitvā pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ gantvā tatheva ñatvā puna tatiyassāti evaṃ sabbepi parinibbutabhāvaṃ ñatvā rājakulaṃ āgamiṃsu. ‘‘Kahaṃ, tātā, paccekabuddhā’’ti puṭṭhā ‘‘parinibbutā, devī’’ti āhaṃsu. Devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ kāretvā dhātuyo gāhāpetvā cetiyaṃ patiṭṭhāpesi.
当此时节，国王愤怒地前去视察，准备前往平息边境之乱，皇后劝谏他说：“陛下莫要轻慢诸独觉圣者。”于是国王听从劝告而去。当此时，边境诸独觉圣者的寿命业缘已尽。大莲花独觉圣者，在调戏禅定的女生中嬉戏玩耍，至拂晓出行时，扶持着境界之果实，似乎稳立不动，未依恃一切，已进入无余涅槃的境地。由此因缘，诸圣者皆已圆寂。翌日，皇后整理诸独觉圣者的座所，布置鲜花，点燃香品，观看他们的来临，坐下等待，知悉他们的到来后，派人询问：“父亲们，你们前来何事？知道大师们的离去吗？”他们前往大莲花的叶堂，打开门，见到坐于境界之果上，站立不动者，便上前顶礼称：“尊者，时辰已至。”众人无言如何叙说圆寂之体，只有他们说：“我想是寂静般。”说罢，右膝用手扶持，以凉意及坚定，了知其圆寂之象，随后又前往第二位圣者处，了解了状况，再入第三位，皆同样知道了圣者们的圆寂，便与王室众人一同前往。有人问：“父亲们，独觉圣者们在哪处？”他们答曰：“圆寂了，皇后啊。”皇后边哭泣边走出，与城民同往，在彼处作了庄严之礼，进行了独觉圣者身体的丧仪，将舍利子收埋，修建了纪念之塔。
Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi – ‘‘kiṃ, bhadde, tvaṃ paccekabuddhesu na pamajjasi, nirogā ca ayyā’’ti? ‘‘Parinibbutā, devā’’ti. Taṃ sutvā rājā cintesi – ‘‘evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkhā’’ti? So nagaraṃ apavisitvā uyyānameva gantvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ niyyātetvā sayaṃ samaṇapabbajjaṃ pabbaji. Devīpi ‘‘raññe pabbajite ahaṃ kiṃ karissāmī’’ti tatheva uyyāne pabbaji. Dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu.
国王平息边境后回到宫中，迎接了回来者，向皇后询问：“女士，为何你在独觉圣者中不懈怠，他们身体无病？”皇后答曰：“已圆寂了，皇后啊。”闻此国王心生思虑：“智慧者中即使如此早起死亡，我们从何处得究竟解脱？”他进入城中，直入宫苑，招唤长子让他治理国政，自身出家为沙门。皇后亦想：“国王既已出家，我又能作何？”亦进宫苑出家。二人共修禅定，终至无余涅槃，证生梵天界。
Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāpuṇi. Satthari tattha paṭivasante ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa bhariyāya kucchimhi nibbatto. Ayaṃ bhaddakāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa bhariyāya kucchimhi nibbattā. Tesaṃ anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime, bhaddāya soḷasame vaye sampatte mātāpitaro puttaṃ oloketvā ‘‘tāta, tvaṃ vayappatto, kulavaṃsaṃ patiṭṭhapetuṃ yutto’’ti ativiya nippīḷiyiṃsu. Māṇavo āha – ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathayittha, ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ accayena nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu. Sopi puna paṭikkhipi. Tato paṭṭhāya mātā nirantaraṃ kathetiyeva.
当时，当我们师长在世时，他开启转法轮，渐次来到王舍城。导师在彼久住，有一名盐商，居于摩揭陀国大使之婆罗门村，娶一名婆罗门女为妻。此女为坡迦国盐商萨迦兰城市的婆罗门家族妻子。因其夫妻感情深厚，盐商寿至二十岁，女方十六岁时，父母看此儿成长，心意沉重，说：“孩子，你已成年，理当建立家族。”盐商说：“若你们不告诉我此事，我当忠实守护此秘密，只要你们保持秘密，我将以你们为重，等你们离开后，我再出家修行。”他们多次劝说无果，女方母亲更日夜反复告诫。
Māṇavo ‘‘mātaraṃ saññāpessāmī’’ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi itthirūpakaṃ kāretvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsetvā suvaṇṇasampannehi pupphehi ceva nānālaṅkārehi ca alaṅkārāpetvā ‘‘amma, evarūpaṃ ārammaṇaṃ labhanto gehe vasissāmi, alabhanto na vasissāmī’’ti. Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro pubbe puññāni karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgā bhavissatī’’ti. Aṭṭha brāhmaṇe pakkosāpetvā sabbabhogehi santappetvā suvaṇṇarūpakaṃ rathe āropetvā ‘‘gacchatha, tātā, yattha amhehi jātigottabhogādisamānakule evarūpaṃ dārikaṃ passatha, tattha idameva suvaṇṇarūpakaṃ saccākāraṃ katvā dethā’’ti uyyojesi.
盐商说道：“我要向母亲说明。”赠送夜金千两，请金饰匠制作女儿的女性装束，完工后把衣物安置于浸水罐中，连同金饰华丽装扮，告诉母亲：“母亲，我获此礼物后将住家中，若无所得则不住。”智慧婆罗门妇女心念：“我儿曾行善事布施，积累善根，不止一件，以此行善定能得美丽的黄金装饰品。”派遣八名婆罗门，携带丰富食物，乘装金饰的战车赶路，嘱咐他们：“去村子中，寻找与我们同族、地位、财富相当的少女，给她们真正制作此黄金装饰品的见证。”
Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā ‘‘kattha labhissāma, maddaraṭṭhaṃ nāma itthāgāraṃ, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Attha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamantaṃ nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sayaṃ nhāyituṃ udakatitthaṃ gantvā suvaṇṇarūpakaṃ disvā ‘‘kissāyaṃ avinītā idhāgantvā ṭhitā’’ti piṭṭhipasse paharitvā suvaṇṇarūpakaṃ ñatvā ‘‘ayyadhītā meti saññaṃ uppādesi, ayaṃ pana ayyadhītāya nivāsanapaṭiggahitāyapi asadisā’’ti āha. Atha naṃ te brāhmaṇā ‘‘evarūpā kira te sāmidhītā’’ti pucchiṃsu. Sā ‘‘imāya suvaṇṇapaṭimāya sataguṇena sahassaguṇena mayhaṃ ayyadhītā abhirūpatarā’’, tathā hi ‘‘appadīpepi dvādasahatthe gabbhe nisinnā sarīrobhāsena tamaṃ vidhamatī’’ti āha. ‘‘Tena hi tassā mātāpitūnaṃ santikaṃ gacchāmā’’ti suvaṇṇarūpakaṃ rathe āropetvā taṃ dhātiṃ anugantvā kosiyagottassa gharadvāre ṭhatvā āgamanaṃ ārocayiṃsu.
他们说：“这便是我们的业因。”启程后抵达坡迦国，去萨迦兰城市。将黄金装饰置于洗浴池边，众人坐于一侧。然后，把黄金装饰装点在婆罗门妇人身上，她亲自去到浴池，观赏黄金装饰，说：“此物谁这么不正派地带到这里来立足？”轻拍装饰，知晓这是婆罗门女儿之物，说：“她是我师父，她传授此教法，此乃师父住所所赠珍宝。”说时，她提及怀胎十二个月腹中胎儿，身体微现。谓：“于是随母父往见他们。”乘坐装金饰的战车，随行至婆罗门家门，宣告来意。
Brāhmaṇo paṭisanthāraṃ katvā ‘‘kuto āgatatthā’’ti pucchi. Te ‘‘magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato iminā nāma kāraṇena āgatamhā’’ti āhaṃsu. ‘‘Sādhu, tātā, amhehi samajātigottavibhavo so brāhmaṇo, dassāma dārika’’nti paṇṇākāraṃ gaṇhi. Te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu – ‘‘laddhā no bhaddā nāma dārikā, kattabbaṃ jānāthā’’ti. Taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu ‘‘laddhā dārikā’’ti. Pippalimāṇavo ‘‘ahaṃ ‘na labhissantī’ti cintesiṃ, ime ‘laddhā’ti pesenti, anatthiko hutvā paṇṇaṃ pesessāmī’’ti rahogato paṇṇaṃ likhi ‘‘bhaddā attano jātigottabhogānurūpaṃ patiṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmā’’ti sutvā rahogatā paṇṇaṃ likhi – ‘‘ayyaputto attano jātigottabhogānurūpaṃ dārikaṃ labhatu, ahaṃ pabbajissāmi, mā pacchā vippaṭisārī bhavāhī’’ti. Dvepi paṇṇāni antarāmagge samāgacchiṃsu. ‘‘Idaṃ kassa paṇṇa’’nti? ‘‘Pippalimāṇavena bhaddāya pahita’’nti. ‘‘Idaṃ kassā’’ti? ‘‘Bhaddāya pippalimāṇavassa pahita’’nti ca vutte te dvepi vācetvā ‘‘passatha dārakānaṃ kamma’’nti phāletvā araññe chaḍḍetvā aññaṃ taṃsamānaṃ paṇṇaṃ likhitvā ito etto ca pesesuṃ. Iti kumārassa kumārikāya ca sadisaṃ paṇṇaṃ lokassādarahitamevāti anicchamānānampi tesaṃ dvinnaṃ samāgamo ahosi.
婆罗门接待，问：“你们来自何处？”答曰：“我等受坡迦国大使婆罗门妻子之命而来。”婆罗门说：“好，父亲，我们是同族的至亲之人，前来参观此少女。”诸人释出婆罗门家法：“善哉，父亲，礼得此少女已知其义，应当慎重从事。”诸人闻此法，回报盐商：“已得少女。”盐商心想：“我以为得不到礼物，人们却说已经得到，不妥，应再派发另一份。”暗中写纸条：“夫人得与你家相称之少女，吾当出家，莫违吾命。”夫人亦听闻：“仿佛他欲给我些福德。”暗中写纸条：“丈夫，应得相称少女，我当出家，望莫违令。”两纸条同时通过中介来往。“这是谁的字条？”“盐商派给夫人。”“这是谁的字条？”“夫人给盐商。”两人问答话语，完成授礼，礼成后入林出家，舍弃其他等不如此二字条者。就此，有缘者男女二人结会，成为世间罕见的殊胜缘分。
Taṃdivasameva pippalimāṇavopi bhaddaṃ ekaṃ pupphadāmaṃ gaṇhāpesi. Bhaddāpi tāni sayanamajjhe ṭhapesi. Ubhopi bhuttasāyamāsā sayanaṃ āruhituṃ ārabhiṃsu. Tesu māṇavo dakkhiṇapassena sayanaṃ āruhi, bhaddā vāmapassena abhiruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabba’’nti. Te pana aññamaññaṃ sarīrasamphassabhayena sakalarattiṃ niddaṃ anokkamantāva vītināmesuṃ. Divā pana hasitamattampi nākaṃsu. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti. Ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇaṃ eva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasagāmā, cuddasa hatthānīkāni, cuddasa assānīkāni, cuddasa rathānīkāni.
正如一天之内，蚂蚁们也收取一束花。吉祥也将这些花放置于卧铺之中。两者都已进食完毕，欲登卧处。此中少年从南面观察而登卧，吉祥则从左面而上，于是说：“花若凋谢，必生贪爱之心，我们知晓，这束花不可被弄丢。”他们因彼此身体接触之惧，通夜不眠，彼此等待守护。白天仅稍作嬉笑。他们如众生之理一贯存在，父母尚存之时，仍维持家庭，细察彼等污点。少年的财富极其丰厚。一天内身体肿胀而剥落下，得到十二丈长的金粉，一尺长的芦苇茎。他拥有六十片巨叶，耕地长十二由旬，邻近阿努罗达城，十三个村庄，十七十臂长的象，十七驮马，十七辆战车。
So ekadivasaṃ alaṅkataassaṃ āruyha mahājanaparivuto kammantaṭṭhānaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi chinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādādike pāṇake uddharitvā khādante disvā ‘‘tātā, ime kiṃ khādantī’’ti pucchi. ‘‘Gaṇḍuppāde, ayyā’’ti. ‘‘Etehi katapāpaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayyā’’ti. So cintesi – ‘‘sace etehi katapāpaṃ mayhaṃ hoti, kiṃ me karissati sattaasītikoṭidhanaṃ, dvādasayojanakammanto kiṃ karissati, kiṃ yantabaddhāni taḷākāni, kiṃ cuddasa gāmāni, sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamma pabbajissāmī’’ti.
某日，打扮华丽者外出，经过人多之工地，站在田边，有碾谷机缺少遮盖，如乌鸦等鸟在吃掉残谷。他问：“师父，这些鸟吃的是什么？”回答：“是碾谷机里的谷。”又问：“这些鸟吃它们的行为，是不是恶业？”回答：“是你们的。”他思维：“假如这些鸟吃了我的恶业，我该怎么办？我有七千万财富，十二由旬之耕地，几十片叶子，十七村庄，若将这些全部交给吉祥家，我将出家舍离世间。”
Bhaddā kāpilānī tasmiṃ khaṇe antaravatthusmiṃ tayo tilakumbhe pattharitvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā ‘‘ammā, kiṃ ime khādantī’’ti pucchi. ‘‘Pāṇake, ayye’’ti. ‘‘Akusalaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayye’’ti. Sā cintesi – ‘‘mayhaṃ catuhatthaṃ vatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi panetaṃ etehi kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā, ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti.
吉祥妇人在农舍突然看到三只鹊鸟停在稻穗上，身受覆盖，坐着啄食稻爪。他问：“妈妈，这些鸟吃的是什么？”回答：“吃稻谷。”又问：“谁造恶？是谁？”答曰：“是你儿子。”她思维：“我有四十八担稻谷，和芦苇茎葺的茅屋，一旦这些鸟吃了我的恶业，即使轮回千劫，我也无法忍受头被砍断的苦难，我儿若至此地，我将将一切交出，出家修行。”
Māṇavo āgantvā nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi, athassa cakkavattino anucchavikabhojanaṃ upanayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde, imaṃ gharaṃ āgacchantī kittakaṃ dhanamāharasī’’ti? ‘‘Pañcapaṇṇāsa sakaṭasahassāni, ayyā’’ti. ‘‘Sabbaṃ taṃ, yā ca imasmiṃ ghare sattāsīti koṭiyo yantabaddhāni saṭṭhi taḷākānīti evamādibhedā sampatti atthi, taṃ sabbaṃ tuyheva niyyātemī’’ti. ‘‘Tumhe pana kuhiṃ gacchatha, ayyā’’ti? ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Ayya, ahampi tumhākaṃ āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmī’’ti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahanti. Te ‘‘pabbajissāmā’’ti vatvā antarāpaṇato kāsāyarasapītāni cīvarāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohāretvā ‘‘ye loke arahanto atthi, te uddissa amhākaṃ pabbajjā’’ti pabbajitvā thavikāsu patte pakkhipitvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu ca kammakāresu ca na koci sañjāni.
少年到来沐浴后登上宫殿，坐于大课程卧榻上，奉献国王未吃完的剩饭。他们二人进食，散步后坐于密林中。后来少年对吉祥说：“吉祥，有人持此房屋传来大量财物。”回答：“五十五万车货，师父。”他说：“其中房屋有七百万，还有家畜六十头叶子。这样的财产全归你所有。”问：“师父，您将去何处？”答：“我将出家。”他说：“师父，我观看你的到来，也准备出家。”他们如三间茅舍相伴。“我们将出家”，说罢互相递送黄色苦根的袈裟，插于泥罐中，互相剃头，出家披褥，投入草席，离开宫殿。家中奴仆也不知所踪。
Atha ne brāhmaṇagāmato nikkhamitvā dāsagāmadvārena gacchante ākappakutavasena dāsagāmavāsino sañjāniṃsu. Te rodantā pādesu patitvā ‘‘kiṃ amhe anāthe karotha, ayyā’’ti āhaṃsu. ‘‘Mayaṃ, bhaṇe, ‘tayo bhavā ādittapaṇṇasālā viyā’ti pabbajimha, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti. Tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā’’ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu.
后来从婆罗门村出发，步行至奴隶村门口，被奴隶村居民发现。奴隶们哭泣跌倒在脚下，抱怨说：“师父，您何以使我们孤独？”他说：“我曾说过‘三间茅舍茅屋’，若我能为你们每人做一臂长的茅舍，即使百年也不够。你们自己洗头后做茅舍，便能长久存活。”说罢离去，留下哭泣的众人。
Thero purato gacchanto nivattitvā olokento cintesi – ‘‘ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati, ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’ti. Evaṃ koci pāpakena manasā padūsetvā apāyapūrako bhaveyya, imaṃ pahāya mayā gantuṃ vaṭṭatī’’ti cittaṃ uppādetvā purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. Bhaddāpi āgantvā vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā ‘ime pabbajitāpi vinā bhavituṃ na sakkontī’ti amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. Imasmiṃ dvedhāpathe tvaṃ etaṃ gaṇha, ahaṃ ekena gamissāmī’’ti. ‘‘Āma, ayya, mātugāmo ‘pabbajitānaṃ palibodho, pabbajitāpi vinā na bhavantī’ti amhākaṃ dosaṃ dasseyyu’’nti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha ‘‘satasahassakappapamāṇe addhāne kato mittasanthavo ajja bhijjati, tumheva dakkhiṇā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī’’ti vanditvā maggaṃ paṭipajji. Tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī ‘‘ahaṃ cakkavāḷasinerupabbatādayo dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī’’ti vadantī viya viravamānā akampittha. Ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnādi.
长老向前行走又折返回顾念，思维：“此吉祥妇人乃全印度洲著名女性，随时随地来助我，世间无处有此情景，正知她出家舍弃俗世，舍弃邪行。若有人用恶意迷乱心志，将她引至堕落，情势必然恶劣。我断然不会舍弃她而独自前行。”行至分叉路口，他在其前停步。吉祥亦到来，礼敬后站立。对他说：“师父，看见这样之女性，随我后来，众人若知便会生大恶念。你在此分叉路口接我，我单独一人前行。”他说：“是的，师父，秉持'出家觉悟之道，没有出家，难以成就'的信心，我等择地三转，四处恭敬，五次顶礼，持清净根本，恳敬双十善行。以千劫为单位积累善缘，今真实现矣。你们为正南路，我们为正西路，彼此相互配合，我为母家派出者，你为他方派出，互相护持同行，前路必定顺畅。”途经二路交汇处，大地壮丽巍峨，如南山光轮环绕，仿佛告诫两方“我虽有大山般能力，却承载不了你们的功德”，仿佛天籁之声频频低奏，光轮大山随之升起。
Sammāsambuddhopi veḷuvanamahāvihāre kuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā ‘‘kissa nu kho pathavī kampatī’’ti āvajjento ‘‘pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnaṃ guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī’’ti gandhakuṭito nikkhamma sayameva pattacīvaramādāya asītimahātheresu kañci anāpucchā tigāvutamaggaṃ paccuggamanaṃ katvā rājagahassa ca nālandāya ca antare bahuputtanigrodhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisinno pana aññatarapaṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā buddharaṃsiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇacchattasakaṭacakkakūṭāgārādippamāṇā buddharaṃsiyo ito cito ca vippharantiyo vidhāvantiyo candasahassasūriyasahassauggamanakālaṃ viya kurumānā taṃ vanantaraṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇasiriyā samujjalatārāgaṇena viya gaganaṃ, supupphitakamalakuvalayena viya salilaṃ vanantaraṃ virocittha. Nigrodharukkhassa khandho pakatiyā seto hoti, pattāni nīlāni pakkāni rattāni. Tasmiṃ pana divase sabbo nigrodho suvaṇṇavaṇṇova ahosi.
正自觉者住于维卢婆那大寺中，坐于僧舍中，听闻大地震动之声，便思惟：「此大地何以震动？」因而思惟：「比库与比库尼，贤善且来自迦毗罗卫城，舍弃了无量无边之福德，出家修行；于彼等分别离别之处，由二者之殊胜功德力量，此大地震动应当是因缘之现象。我自己亦当为护持彼等而努力。」心怀此念，披香露衣出外，持用袈裟，往见八十余位老僧，向他们三归五戒，并完成三十余道礼仪。进退于王舍城与那兰陀之间，在多株菩提树根下，铺设坐具而安坐。席于座中，若如一位沾满尘埃之人，虽不起身，却手持佛陀之袈裟，听闻佛陀牙璎的落下之声，安然坐定。此时，从五顶蓬车亭阁，近似星斗月华，时日如一千日月升起般辉煌，众僧合集同诵一声。三十二相庄严的大人在光明星群中如天际闪耀，树林水泽亦如盛开的莲花般光辉灿烂。菩提树干呈现灰白色，叶则有青色、红色斑驳。那日整株菩提树，宛若金色宝树一般光辉夺目。
Mahākassapatthero taṃ disvā ‘‘ayaṃ amhākaṃ satthā bhavissati, imaṃ ahaṃ uddissa pabbajito’’ti diṭṭhaṭṭhānato paṭṭhāya onato gantvā tīsu ṭhānesu vanditvā ‘‘satthā me, bhante, bhagavā, sāvakohamasmi, satthā me, bhante, bhagavā, sāvakohamasmī’’ti (saṃ. ni. 2.154) āha. Atha naṃ bhagavā āha – ‘‘kassapa, sace tvaṃ imaṃ nipaccakāraṃ mahāpathaviyā kareyyāsi, sāpi dhāretuṃ na sakkuṇeyya. Tathāgatassa pana evaṃ guṇamahantataṃ jānatā tayā kato nipaccakāro mayhaṃ lomampi cāletuṃ na sakkoti. Nisīda, kassapa, dāyajjaṃ te dassāmī’’ti. Athassa bhagavā tīhi ovādehi upasampadaṃ adāsi. Datvā ca bahuputtanigrodhamūlato nikkhamitvā theraṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. Satthu sarīraṃ dvattiṃsamahāpurisalakkhaṇavicittaṃ, mahākassapassa sattamahāpurisalakkhaṇapaṭimaṇḍitaṃ, so kañcananāvāya pacchābaddho viya satthu padānupadikaṃ anugañchi. Satthā thokaṃ maggaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisajjākāraṃ dassesi. Thero ‘‘satthā nisīditukāmo’’ti ñatvā attano paṭapilotikaṃ saṅghāṭiṃ catugguṇaṃ katvā paññapesi.
大咖萨巴长老见此，便说：「此人今后必为我等尊师，我为此特地出家。」言毕，从所立之处跪拜，之后往三处礼拜，称呼世尊为师父，自己为弟子，虔诚礼敬。世尊告之：「咖萨巴，若你以巨大力量制造这地震，你必不能承受。惟有如来，深知广大功德，即使制造这地震，也不会使我毛发颤动。你坐下，我将赐予你遗产。」于是世尊给予三种训导授予比库戒。出寺后大咖萨巴以长老身份修行，循行圣道轨迹。他身如三十二相大人，又得七十二相装饰，像黄金装束，追随在世尊左右。世尊走道中，有一处树干做座，示现安坐姿势。长老自知心意，整治袈裟达四层，谨慎披覆，庄严显现。
Satthā tattha nisīditvā hatthena cīvaraṃ parimajjanto ‘‘mudukā kho tyāyaṃ, kassapa, paṭapilotikā saṅghāṭī’’ti āha (saṃ. ni. 2.154). So ‘‘satthā me saṅghāṭiyā mudubhāvaṃ kathesi, pārupitukāmo bhavissatī’’ti ñatvā ‘‘pārupatu, bhante, bhagavā saṅghāṭi’’nti āha. ‘‘Kiṃ tvaṃ pārupissasi, kassapā’’ti? ‘‘Tumhākaṃ nivāsanaṃ labhanto pārupissāmi, bhante’’ti. ‘‘Kiṃ pana tvaṃ, kassapa, imaṃ paribhogajiṇṇaṃ paṃsukūlaṃ dhāretuṃ sakkhissasi, mayā hi imassa paṃsukūlassa gahitadivase udakapariyantaṃ katvā mahāpathavī kampi, imaṃ buddhaparibhogajiṇṇacīvaraṃ nāma na sakkā parittaguṇena dhāretuṃ, paṭibalenevidaṃ paṭipattipūraṇasamatthena jātipaṃsukūlikena dhāretuṃ vaṭṭatī’’ti vatvā therena saddhiṃ cīvaraṃ parivattesi.
世尊席地安坐，用手整理衣袍，说：「袈裟柔软适宜，咖萨巴。」长老应声道：「师尊言袈裟柔软，愿予披覆。」世尊问：「咖萨巴，你披覆它作何用？」答曰：「披覆师尊住所。」世尊继而问：「你怎能持这覆盖污垢之袍？我曾借地震洗涤，此袈裟乃是佛陀使用之衣，其光明不能被污袍遮蔽。你只应以出生净衣披挂，方能体现本愿。」言毕，协助整理长老披袍。
Evaṃ cīvaraṃ parivattetvā therassa cīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ khaṇe acetanāpi ayaṃ mahāpathavī ‘‘dukkaraṃ, bhante, akattha, attano pārutacīvaraṃ sāvakena parivattitapubbaṃ nāma nāhosi, ahaṃ tumhākaṃ guṇaṃ dhāretuṃ na sakkomī’’ti vadantī viya udakapariyantaṃ katvā kampi. Theropi ‘‘laddhaṃ me buddhānaṃ paribhogacīvaraṃ, kiṃ me idāni uttari kattabba’’nti unnatiṃ akatvā satthu santikeyeva terasa dhutaguṇe samādāya sattadivasamattaṃ puthujjano ahosi. Aṭṭhame divase saha paṭisambhidāhi arahattaṃ pāpuṇi. Atha naṃ satthā ‘‘kassapo, bhikkhave, candūpamo kulāni upasaṅkamati, apakasseva kāyaṃ apakassa cittaṃ niccanavako kulesu appagabbho’’ti (saṃ. ni. 2.146) evamādinā pasaṃsitvā aparabhāge ariyagaṇamajjhe nisinno ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti (a. ni. 1.188, 191) dhutavādānaṃ aggaṭṭhāne ṭhapesi.
长老披着袈裟，世尊也披上相同袈裟，世尊袈裟为长老所有。于此时刻，大地无生命般发出震动，谓「苦事，师尊，弟子所披袈裟，非我所持，吾不能负汝之功德。」长老对佛之慈悲心生欢喜，未觉其高妙功德，一日一夜潜心感念佛陀。第八天，得证阿拉汉果。之后世尊对大众说：「咖萨巴，心如月光普照诸族，身心安乐，常住不动，持戒清净不生猥秽。」佛又赞扬其品德，令他坐于圣贤群中，说此是我诸弟子中第一人。此语语出于《增壹阿含》第一卷第188、191经中，已为弟子传诵。
§398
398. Evaṃ bhagavatā etadaggaṭṭhāne ṭhapito āyasmā mahākassapo mahāsāvakabhāvaṃ patto attano pubbakammaṃ saritvā somanassavasenaṃ pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Tattha padumuttarassāti tassa kira bhagavato mātukucchito nikkhamanakālato paṭṭhāya pādānaṃ nikkhepanasamaye akkantakkantapāde satasahassapattā padumā pathaviṃ bhinditvā uṭṭhahiṃsu. Tasmāssa taṃ nāmaṃ ahosi. Sakalasattanikāyesu ekekena satasatapuññe kate tassa puññassa sataguṇapuññānaṃ katattā bhagavatoti attho. Lokajeṭṭhassa tādinoti sattalokassa padhānabhūtassa iṭṭhāniṭṭhesu akampiyabhāvaṃ pattattā tādino. Nibbute lokanāthamhīti sattalokassa paṭisaraṇabhūte bhagavati khandhaparinibbānena parinibbute, adassanaṃ gateti attho. Pūjaṃ kubbanti santhunoti sadevakassa lokassa sāsanato ‘‘satthā’’ti laddhanāmassa bhagavato sādhukīḷaṃ kīḷantā pūjaṃ karontīti sambandho.
第398节 如此，世尊在此座上设立长老大咖萨巴，称其为大弟子。他修习一切前行善业，示现由少尘垢到具大欢喜之行为，述明普来多尊者语。此处普来多是世尊母亲出家后，于足下脱落数万莲花，行走中踩破世间大地而生名号。此名字象征佛陀具备千倍功德，是诸众生身中唯一、绝对无上的。世尊为七大世界主，能安住诸愿，登彼境界、涅槃不见之处。于是其供养之义广被天众赞叹，众天以「师」之尊名恭敬敬礼世尊。
§399
399.Aggiṃcinantī janatāti janasamūhā āḷāhanatthāya aggiṃ cinantā rāsiṃ karontā āsamantato moditā santuṭṭhā pakārena moditā santuṭṭhā pūjaṃ karontīti sambandho. Tesusaṃvegajātesūti tesu janasamūhesu saṃvegappattesu utrāsaṃ labhantesu me mayhaṃ pīti hāso udapajjatha pātubhavīti attho.
第399节 皆集聚人群为焚火工具，为祭祀而准备火堆，聚集欢喜，欣悦祈祷，乐以供养，如此是前因缘。因众生群中生起善根，得以感受内心欢喜笑颜而显现欢愉之义。
§400
400.Ñātimitte samānetvāti mama bandhusahāye samānetvā rāsiṃ katvā. Mahāvīro bhagavā parinibbuto adassanaṃ agamāsīti idaṃ vacanaṃ abraviṃ kathesinti sambandho. Handa pūjaṃ karomaseti handāti vossaggatthe nipāto, tena kāraṇena mayaṃ sabbe samāgatā pūjaṃ karomāti attho. Seti nipāto.
因缘众多而使亲属朋友聚集在一起，聚集后办理施舍财物。伟大的勇士世尊般涅槃后，有同事说：‘看哪，大勇者已般涅槃了。’于是有人说：‘让我们恭敬供养吧。’这里的“般涅槃”指的是舍弃的意思。因此，聚集众人共同供养，正是此义。
§401
401.Sādhūti te paṭissutvāti te mama ñātimittā sādhu iti sundaraṃ bhaddakaṃ iti paṭisuṇitvā mama vacanaṃ sampaṭichitvā me mayhaṃ bhiyyo atirekaṃ hāsaṃ pītiṃ janiṃsu uppādesunti attho.
有人说‘善哉’，即称你的亲属为善良、美好、有利者，对我的言语表示赞同后，他们从我这里生起更多的欢喜和喜悦，这是所说的义理。
§402
402. Tato attano katapuññasañcayaṃ dassento buddhasmiṃ lokanāthamhītiādimāha. Satahatthaṃ uggataṃ ubbiddhaṃ diyaḍḍhahatthasataṃ vitthataṃ, vimānaṃ nabhasi ākāse uggataṃ agghiyaṃ, sukataṃ sundarākārena kataṃ, katvā kāretvā ca puññasañcayaṃ puññarāsiṃ kāhāsiṃ akāsinti sambandho.
之后，我展示自己积累的功德，称道世尊为世间之主，如此宣说。高一百肘的宏伟塔耸立，上覆一百五十肘的天宫坐落空中，辉煌美妙的建筑已成形。完成这功德积累、功德宝藏，我把它奉献于空中，这就是因缘。
§403
403.Katvāna agghiyaṃ tatthāti tasmiṃ cetiyapūjanaṭṭhāne tālapantīhi tālapāḷīhi cittitaṃ sobhitaṃ agghiyaṃ katvāna kāretvā ca sakaṃ cittaṃ attano cittaṃ pasādetvā cetiyaṃ pūjayuttamanti uttamaṃ buddhadhātunidhāpitaṃ cetiyaṃ pūjayinti sambandho.
在那供奉佛塔的场所，用柞树叶和柞树叶书写悬挂，美观华丽地装饰佛塔，完成此事后，令自己心意安适，以心悦诚地供奉这佛塔，是安置了佛的法宝的佛塔，适宜供养，此即因缘。
§404
404. Tassa cetiyassa mahimaṃ dassento aggikkhandhovātiādimāha. Tattha aggikkhandhovāti ākāse jalamāno aggikkhandhova aggirāsi iva taṃ cetiyaṃ sattahi ratanehi jalati phullito vikasitapuppho sālarukkharājā iva ākāse indalaṭṭhīva indadhanu iva ca catuddisā catūsu disāsu obhāsati vijjotatīti sambandho.
示现那佛塔的庄严，称其为“火界宝塔”。所谓火界宝塔，犹如空中燃烧的火界，佛塔沐浴七宝熠熠生辉，有如盛开的大红花海（崇花树王）顶冠天般，空中有雷鸣似闪电，遍及四方充满光辉，这就是庄严的因缘。
§405
405.Tatthacittaṃ pasādetvāti tasmiṃ jotamānadhātugabbhamhi cittaṃ manaṃ pasādetvā somanassaṃ katvā tena cittappasādena bahuṃ anekappakāraṃ kusalaṃ puññaṃ katvāna ‘‘dhātugabbhe ca sāsane ca ettakāni puññāni mayā katānī’’ti evaṃ puññakammaṃ saritvāna kālaṃkatvā tidasaṃ tāvatiṃsabhavanaṃ suttappabuddho viya ahaṃ upapajjiṃ jātoti sambandho.
在那里心意安适，专注于这光明法宝的中心，生起清净的心意，心安适故行自在，多种善行功德由此产生。我回想说：‘在这法宝与教法中，已作诸多功德。’完成这些功德后，度过时光，复生于三十三天，犹如圣贤复出於世，此即因缘。
§406
406. Attano uppannadevaloke laddhasampattiṃ dassento sahassayuttantiādimāha. Tattha hayavāhiṃ sindhavasahassayojitaṃ dibbarathaṃ adhiṭṭhito. Sattahi bhūmīhi saṃ suṭṭhu uggataṃ ubbiddhaṃ uccaṃ mayhaṃ bhavanaṃ vimānaṃ ahosīti attho.
在自身现起的天界中，显现诸天的财富，称谓为「以千为数等」者。其处有一辆马车牵引的天轮车，连接千由旬之遥。此处有七重天地，稳固坚固，高峻耸立，为我之宫殿飞升之处，谓之天宫。
§407
407. Tasmiṃ vimāne sabbasovaṇṇamayā sakalasovaṇṇamayāni kūṭāgārasahassāni ahuṃ ahesunti attho. Sakatejena attano ānubhāvena sabbā dasa disā pabhāsayaṃ obhāsentāni jalanti vijjotantīti sambandho.
于此天宫中，全体皆为黄金所成，完整无缺，拥有上千宝塔与大厅。以自身威力与神通，令诸宝塔发光，放射遍及十方，普照明亮，熠熠生辉，此谓缘由关系。
§408
408. Tasmiṃ mayhaṃ pātubhūtavimāne aññepi niyyūhā pamukhasālāyo santi vijjanti. Kiṃ bhūtā? Lohitaṅgamayā rattamaṇimayā tadā tepi niyyūhā catasso disā ābhāya pabhāya jotantīti sambandho.
在此我所现之天宫外，尚有其他殿堂及入口厅。其色如血般红艳，映射夜空之宝石亦然，这些入口厅在四方均发出光明，光辉璀璨，此乃其缘故。
§410
410.Sabbedeve sakalachadevaloke deve abhibhomi abhibhavāmi. Kassa phalanti ce? Mayā katassa puññakammassa idaṃ phalanti attho.
诸天中我统摄全天界，超越一切天众。彼等终必受其果报，若问所为因果，此为我所作善业之果。
§411
411. Tato manussasampattiṃ dassento saṭṭhikappasahassamhītiādimāha. Tattha ito kappato heṭṭhā saṭṭhisahassakappamatthake cāturanto catumahādīpavanto vijitāvī sabbaṃ paccatthikaṃ vijitavanto ahaṃ ubbiddho nāma cakkavattī rājā hutvā pathaviṃ āvasiṃ rajjaṃ kāresinti sambandho.
继而显现人间景象，谓之六十个劫，乃下自此，六十万劫之内。四大洲并存已征服一切，四方之地均被攻克，我乃已成就庄严，名为“觉悟者”的轮王，安住大地治理国家，此为缘由。
§412-4
412-4.Tatheva bhaddake kappeti pañcabuddhapaṭimaṇḍitattā bhaddake nāma kappe. Tiṃsakkhattuṃ tiṃsajātiyā catudīpamhi issaro padhāno cakkaratanādīhi sattahi ratanehi sampanno samaṅgībhūto sakakammābhiraddho attano kamme dasa rājadhamme abhiraddho allīno cakkavattī rājā amhī ahosinti sambandho. Attano cakkavattikāle anubhūtasampattiṃ dassento ‘‘tatthāpi bhavanaṃ mayha’’ntiādimāha. Tattha tasmiṃ cakkavattirajjamhi mayhaṃ bhavanaṃ mama pāsādaṃ indalaṭṭhīva uggataṃ ākāse ṭhitavijjotamānā vijjullatā iva uggataṃ sattabhūmikādibhedehi uccaṃ āyāmato dīghato ca uccato ca catuvīsatiyojanaṃ vitthārato dvādasayojanaṃ ahosīti sambandho. Sabbesaṃ janānaṃ manaṃ allīnabhāvena rammaṇaṃ nāma nagaraṃ ahosīti attho. Daḷhehi dvādasahatthehi vā tiṃsahatthehi vā uccehi pākāratoraṇehi sampannanti dasseti.
如是又称为福德劫，谓此劫名为福劫。在三十永劫，三十生世，四大洲中为主宰，拥有车轮宝塔及七宝，具备殊胜相好，调御众生，自身功德充满，十种王法圆满，荣光盛大。以轮王身份自称“我即是王”，并显现其天下与宫殿，似日轮腾空，光辉灿烂，跨越七重天地，高远广大，四维二十四由旬，东西广大十二由旬。整体国土民心欢悦，名为喜悦之城。城中坚固有十二万至三十万高塔，筑以巍峨门扉，宏伟壮观，此即其缘由。
§415-20
415-20.Tadaḍḍhakaṃ tato aḍḍhakaṃ aḍḍhatiyasatayojananti attho. Pakkhittā paṇṇavīsatīti vīsatiāpaṇapakkhittaṃ nirantaraṃ vīthiparicchedanti attho. Brāhmaññakulasambhūtoti brāhmaṇakule sujāto. Sesaṃ vuttanayattā suviññeyyamevāti.
415-20.『其半数再加其半数，二百五十由旬』，此为其义。『加入二十五』者，谓二十个店铺连续不断地划分街道，此为其义。『出生于婆罗门家族』者，谓善生于婆罗门家中。其余因已如前所说，故易于了知。
Mahākassapattheraapadānavaṇṇanā samattā. · 大咖萨巴长老譬喻注释完毕。
3-4. Anuruddhattheraapadānavaṇṇanā3-4. 阿努儒达长老譬喻注释
Sumedhaṃbhagavantāhantiādikaṃ āyasmato anuruddhattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle vibhavasampanne kuṭumbikakule nibbatti. Vayappatto ekadivasaṃ vihāraṃ gantvā satthu santike dhammaṃ suṇanto satthārā ekaṃ bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ dānaṃ patthetvā satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā sattame divase bhagavato bhikkhusaṅghassa ca uttamāni vatthāni datvā paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā ‘‘anāgate gotamassa sammāsambuddhassa sāsane dibbacakkhukānaṃ aggo bhavissatī’’ti byākāsi. Sopi tattha puññāni karonto satthari parinibbute sattayojanike kanakathūpe bahukaṃsapātiyo dīparukkhehi dīpakapallikāhi ca ‘‘dibbacakkhuñāṇassa upanissayo hotū’’ti uḷāraṃ dīpapūjaṃ akāsi. Evaṃ yāvajīvaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle bārāṇasiyaṃ kuṭumbikagehe nibbattitvā viññutaṃ patto satthari parinibbute niṭṭhite yojanike kanakathūpe bahukaṃsapātiyo sappimaṇḍassa pūretvā majjhe ca ekekaṃ guḷapiṇḍaṃ ṭhapetvā mukhavaṭṭiyā mukhavaṭṭiṃ phusāpento cetiyaṃ parikkhipāpesi. Attanā gahitakaṃsapātiṃ sappimaṇḍassa pūretvā sahassavaṭṭiyo jālāpetvā sīse ṭhapetvā sabbarattiṃ cetiyaṃ anupariyāyi.
“此文说‘Sumedha’是果德玛世尊的前身之一，是长老阿努儒达的前世。此尊者昔日亦为前佛弟子，修习多种功德，因缘娑婆世界莲花长老果德玛佛时期，出生于富饶之家。某日在一日修行期间，亲近世尊，聆听佛法，见佛在诸天尊中居首位。其后，他又随佛示现，馈赠大量施舍，广泛布施千余比库随侍，有为期七天的大布施。在世尊示现时，他预见未来如来，必为诸天尊中第一，乃至佛涅槃时，于七里许金山之上用多支香膏灯火，礼敬供养“天眼智”的根本依止，并终生行此善业。轮回于天人和人间之间，至果德玛佛时期时，生于婆罗门之家，于佛涅槃时亲手井置香膏灯灯，在佛塔旁承托放置，每夜绕塔供养。他以自身藏香膏灯填满供盘，用千圈香环缠头顶，日日恭敬围绕佛塔。”
Evaṃ tasmimpi attabhāve yāvajīvaṃ kusalaṃ katvā devaloke nibbattitvā tattha yāvatāyukaṃ ṭhatvā tato cuto anuppanne buddhe bārāṇasiyaṃyeva duggatakule nibbatti, ‘‘annabhāro’’tissa nāmaṃ ahosi. So sumanaseṭṭhissa nāma gehe kammaṃ karonto jīvati. Ekadivasaṃ so upariṭṭhaṃ nāma paccekabuddhaṃ nirodhasamāpattito vuṭṭhāya gandhamādanapabbatato ākāsenāgantvā bārāṇasīnagaradvāre otaritvā cīvaraṃ pārupitvā nagare piṇḍāya carantaṃ disvā pasannamānaso pattaṃ gahetvā attano atthāya ṭhapitaṃ bhāgabhattaṃ patte pakkhipitvā paccekabuddhassa dātukāmo ārabhi. Bhariyāpissa attano bhāgabhattañca tattheva pakkhipi. So taṃ netvā paccekabuddhassa hatthe ṭhapesi. Paccekabuddho taṃ gahetvā anumodanaṃ katvā pakkāmi. Taṃ divasaṃ sumanaseṭṭhissa chatte adhivatthā devatā – ‘‘aho dānaṃ, paramadānaṃ, upariṭṭhe suppatiṭṭhita’’nti mahāsaddena anumodi. Taṃ sutvā sumanaseṭṭhi – ‘‘evaṃ devatāya anumoditaṃ idameva uttamadāna’’nti cintetvā tattha pattiṃ yāci. Annabhāro pana tassa pattiṃ adāsi. Tena pasannacitto sumanaseṭṭhi tassa sahassaṃ datvā ‘‘ito paṭṭhāya tuyhaṃ sahatthena kammakaraṇakiccaṃ natthi, patirūpaṃ gehaṃ katvā niccaṃ vasāhī’’ti āha.
“如此这般，此前世于本性中终生行诸善业，遂生天界，常驻其间。后来，死后生于婆罗门贫穷之家，名曰‘糠穗’。此人名为优曼纳塞特，勤作善业而生存。某日，他见一名名为‘上升者’的辟支佛，成就涅槃，起身自香山飞天，入城门以外，穿穿袈裟托乞食，心怀喜乐，受供食后将其供物放入布包中，慷慨施与辟支佛。辟支佛欣然接受，日复一日。当天神也赞叹其大布施为最殊胜之施。闻此，优曼纳塞特心念‘此乃天神所赞，乃最优异布施’遂求得回向。辟支佛答允，告知因缘相续，使得此供养成为天眼智慧之根本。他随喜此功德，身处社会，生于婆罗门豪门，涅槃时布供华果，填满供盘，在佛塔四周用嘴轻触供塔，庄严礼敬，持香膏灯缠头，日日朝礼。”
Yasmā nirodhasamāpattito vuṭṭhitassa paccekabuddhassa dinnapiṇḍapāto taṃ divasameva uḷāravipāko hoti, tasmā sumanaseṭṭhi rañño santikaṃ gacchanto taṃ gahetvā agamāsi. Rājā pana taṃ ādaravasena olokesi. Seṭṭhi – ‘‘mahārāja, ayaṃ oloketabbayuttoyevā’’ti vatvā tadā tena katakammaṃ attanāpissa sahassadinnabhāvañca kathesi. Taṃ sutvā rājā tassa tussitvā sahassaṃ datvā ‘‘asukasmiṃ ṭhāne gehaṃ katvā vasāhī’’ti gehaṭṭhānamassa āṇāpesi. Tassa taṃ ṭhānaṃ sodhāpentassa mahantā mahantā nidhikumbhiyo uṭṭhahiṃsu. So tā disvā rañño ārocesi. Rājā sabbaṃ dhanaṃ uddharāpetvā rāsikataṃ disvā – ‘‘ettakaṃ dhanaṃ imasmiṃ nagare kassa gehe atthī’’ti pucchi. ‘‘Na kassaci, devā’’ti. ‘‘Tena hi ayaṃ annabhāro imasmiṃ nagare mahādhanaseṭṭhi nāma hotū’’ti taṃ divasameva tassa seṭṭhichattaṃ ussāpesi.
“既然辟支佛得涅槃时受于食供即得殊胜果报，所以优曼纳塞特一日往见国王，携带供品。国王以尊敬目视。优曼纳塞特言‘大王，此人值得观礼’于是向国王叙述当时施主千人供养佛之事。国王欢喜，将千人共用之屋舍赐予优曼纳塞特，称可永住。有人为此地修建巨大贮藏库，国王闻之欣喜，询问此财产归属。答曰‘此无属主，乃天所有’国王遂称‘糠穗即此城中富庶庄园之主’当日即赐予其宅邸名号。”
So seṭṭhi hutvā yāvajīvaṃ kalyāṇakammaṃ katvā devaloke nibbatto, dīgharattaṃ devamanussesu saṃsaritvā amhākaṃ bhagavato uppajjanakakāle kapilavatthunagare sukkodanasakkassa gehe paṭisandhiṃ gaṇhi. Tassa jātassa anuruddhoti nāmaṃ akaṃsu. So mahānāmasakkassa kaniṭṭhabhātā bhagavato cūḷapitu putto paramasukhumālo mahāpuñño ahosi. Suvaṇṇapātiyaṃyeva cassa bhattaṃ uppajji. Athassa mātā ekadivasaṃ ‘‘mama putto natthīti padaṃ na jānāti, taṃ jānāpessāmī’’ti cintetvā ekaṃ suvaṇṇapātiṃ tucchakaṃyeva aññāya suvaṇṇapātiyā pidahitvā tassa pesesi, antarāmagge devatā taṃ, dibbapūvehi pūresuṃ. Evaṃ mahāpuñño tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu alaṅkatanāṭakitthīhi parivuto devo viya mahāsampattiṃ anubhavi.
“此为优曼纳塞特先世，生前勤作善业，生天后久居诸天人间，时轮回转生于果德玛佛初生时，在迦毗罗卫城色界天萨咖家中。此人生名阿奴鲁笃多，乃大名萨咖的幼弟，是悉心教养洁净、善美福德功德隆盛之殊胜天童。其食物洁净如金色香饭。有一日其母因念‘吾子失踪，不知所踪，必欲寻得’，便将一块金饭做成馔品密藏于深室。天尊护卫天神见状，心中欢喜，神通遍及天界三大宫殿，犹如神王，享受无上宏广福德。”
Amhākampi bodhisatto tasmiṃ samaye tusitapurā cavitvā suddhodanamahārājassa aggamahesiyā kucchimhi nibbattitvā anukkamena vuddhippatto ekūnatiṃsa vassāni agāramajjhe vasitvā mahābhinikkhamanaṃ nikkhamitvā anukkamena paṭividdhasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā isipatane migadāye dhammacakkaṃ pavattetvā lokānuggahaṃ karonto rājagahaṃ gantvā veḷuvane vihāsi. Tadā suddhodanamahārājā – ‘‘putto kira me rājagahaṃ anuppatto; gacchatha, bhaṇe, mama puttaṃ ānethā’’ti sahassasahassaparivāre dasa amacce pesesi. Te sabbe ehibhikkhupabbajjāya pabbajiṃsu. Tesu udāyittherena cārikāgamanaṃ āyācito bhagavā vīsatisahassakhīṇāsavaparivuto rājagahato nikkhamitvā kapilavatthupuraṃ gantvā ñātisamāgame anekāni pāṭihāriyāni dassetvā pāṭihāriyavicittaṃ dhammadesanaṃ kathetvā mahājanaṃ amatapānaṃ pāyetvā dutiyadivase pattacīvaramādāya nagaradvāre ṭhatvā ‘‘kiṃ nu kho kulanagaraṃ āgatānaṃ sabbabuddhānaṃ āciṇṇa’’nti āvajjamāno ‘‘sapadānaṃ piṇḍāya caraṇaṃ āciṇṇa’’nti ñatvā sapadānaṃ piṇḍāya carati. Rājā ‘‘putto te piṇḍāya caratī’’ti sutvā turitaturito āgantvā antaravīthiyaṃ dhammaṃ sutvā attano nivesanaṃ pavesetvā mahantaṃ sakkārasammānaṃ akāsi. Bhagavā tattha kattabbaṃ ñātisaṅgahaṃ katvā rāhulakumāraṃ pabbājetvā nacirasseva kapilavatthunagarato mallaraṭṭhe cārikaṃ caramāno anupiyambavanaṃ pāpuṇi.
“我们菩萨当时，在兜率天宫沙利子王处出生，历三十多年成长于宫中，后来出家入于舍卫城，历时七年，以非凡智慧断尽一切烦恼，在祇树给孤独园转法轮，广泛教化大众，令其得不生法门。次日，世尊携法衣立于城门，审视众人。王闻“王子行乞”，即遣百千侍从迎接。众侍众悉皆出家。须达长老行脚诣世尊，随众而行，世尊率二万五千新出家弟子前往迦毗罗卫城，于亲朋聚会显现诸多神通奇迹，并以妙法教化大众，令其得不灭法门。世尊于城内停留精舍，日常教言法法。”
Tasmiṃ samaye suddhodanamahārājā sākiyagaṇaṃ sannipātetvā āha – ‘‘sace mama putto agāraṃ ajjhāvasissa, rājā abhavissa cakkavattī sattaratanasampanno khattiyagaṇaparivāro, nattāpi me rāhulakumāro khattiyagaṇena saddhiṃ taṃ parivāretvā acarissa, tumhepi etamatthaṃ jānātha. Idāni pana mama putto buddho jāto, khattiyāvāssa parivārā hontu, tumhe ekekakulato ekekaṃ dārakaṃ dethā’’ti. Evaṃ vutte ekappahāreneva dveasītisahassakhattiyakumārā pabbajiṃsu.
当时净头大王在舍卫城聚集萨吉族群，宣说道：“如果我的儿子留在家中，他将成为国王，成为具足七宝的天子，与刹帝利族群为伍；即便不如此，我的儿子罗睺罗王子也必与刹帝利族群同住相伴。你们应当知晓这点。现在我的儿子已经成为佛陀，愿他常有刹帝利族群为伴。你们各家都要分别供养一个孩童。” 如是说毕，不到一天之内，三万名刹帝利王子出家去了。
Tasmiṃ samaye mahānāmo sakko kuṭumbasāmiko, so attano kaniṭṭhaṃ anuruddhaṃ sakkaṃ upasaṅkamitvā etadavoca – ‘‘etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti, amhākañca kulā natthi koci agārasmā anagāriyaṃ pabbajito, tena hi tvaṃ vā pabbajāhi, ahaṃ vā pabbajissāmī’’ti. Taṃ sutvā anuruddho gharāvāse ruciṃ akatvā attasattamo agārasmā anagāriyaṃ pabbajito. Tassa pabbajjānukkamo saṅghabhedakakkhandhake (cūḷava. 330 ādayo) āgatoyeva. Evaṃ anupiyaṃ gantvā pabbajitesu pana tesu tasmiṃyeva antovasse bhaddiyatthero arahattaṃ pāpuṇi, anuruddhatthero dibbacakkhuṃ nibbattesi, devadatto aṭṭha samāpattiyo nibbattesi, ānandatthero sotāpattiphale patiṭṭhāsi, bhagutthero ca kimilatthero ca pacchā arahattaṃ pāpuṇiṃsu. Tesaṃ sabbesampi therānaṃ attano attano āgataṭṭhānesu pubbapatthanābhinīhāro āvi bhavissati. Ayaṃ anuruddhatthero dhammasenāpatissa santike kammaṭṭhānaṃ gahetvā cetiyaraṭṭhe pācīnavaṃsadāyaṃ gantvā samaṇadhammaṃ karonto satta mahāpurisavitakke vitakkesi, aṭṭhame kilamati. Satthā ‘‘anuruddho aṭṭhame mahāpurisavitakke kilamatī’’ti ñatvā ‘‘tassa saṅkappaṃ pūressāmī’’ti tattha gantvā paññattavarabuddhāsane nisinno aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā catupaccayasantosabhāvanārāmapaṭimaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ kathetvā ākāse uppatitvā bhesakalāvanameva gato.
当时大名长者萨咖为一家之主，前来见其幼弟阿努律陀，对他说：“现在，阿努律陀，萨吉族的王子们已经觉悟，已出家修行，但还未受具足戒。我们之家中，无人出家成为非凡出家人，所以你应当出家，我也会随后出家。” 阿努律陀听后，厌弃家中生活，自行舍家为非凡出家人。此出家情形出现在僧团内部纷乱的章中（小部，330条起）。 他虽未如愿即刻随众出家，在出家者中间生活，数月后，尊长阿努律陀证得阿拉汉果。又有阿努律陀尊长得天眼通，天达多证得八种神通，阿难尊长证得初果，佛陀尊长及善满尊长亦继证阿拉汉果。众多尊长各在其所证道处，彼此前后相续。 阿努律陀尊长曾在法军长官面前于大城塞自修法门，前往西方国家，弘扬沙门法，思维七种圣贤工作，第八种便是懈怠。世尊知其第八工作懈怠命其替换，他即前往已制成佛陀坐像处，完成第八善工作，遂建立四因具足的清净法门承传。随后化身升空，宛如燃烧着的火炬消失于空中。
Thero tathāgate gatamatteyeva tevijjo mahākhīṇāsavo hutvā ‘‘satthā mayhaṃ manaṃ jānitvā āgantvā aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā adāsi, so ca me manoratho matthakaṃ patto’’ti buddhānaṃ dhammadesanaṃ attano ca paṭivedhadhammaṃ ārabbha imā udānagāthā abhāsi –
这位尊长在如来身边成就觉悟，转生为三明者，斩断诸烦恼，成就无上正觉，宣说：“世尊心有所知，亲临现前，成就第八种圣贤工作，赐予我，我的心愿遂成。” 继而依佛陀的教法，对自己所证的法加以论述，唱诵以下颂歌——
‘‘Mama saṅkappamaññāya, satthā loke anuttaro;
“由于我心的意念，世尊是世间无上；
Manomayena kāyena, iddhiyā upasaṅkami.
以心造作的身躯，凭神通亲自降临。
‘‘Yadā me ahu saṅkappo, tato uttari desayi;
“当我心生这意念时，他随即讲述更上乘教法；
Nippapañcarato buddho, nippapañcamadesayi.
佛陀远离五欲，断除五欲烦恼。
‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;
我因了知法义，欢喜于佛法教化；
Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. (theragā. 901-903);
具备三种明彻智慧，了了了悟佛陀的教导。」（长老诗901-903）
Atha naṃ aparabhāge satthā jetavane mahāvihāre viharanto ‘‘dibbacakkhukānaṃ bhikkhūnaṃ anuruddho aggo’’ti (a. ni. 1.192) aggaṭṭhāne ṭhapesi.
后来，在杰塔园大精舍中，世尊被尊为「天眼通之比库的最高领袖」（《增支部·卷一》192页），置于领袖地位。
§421
421. Evaṃ so bhagavato santikā dibbacakkhukānaṃ aggaṭṭhānaṃ labhitvā attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento sumedhaṃ bhagavantāhantiādimāha. Tattha sundarā upaṭṭhāpanapaññā maggaphalapaññā vipassanāpaññā catupaṭisambhidādisaṅkhātā medhā yassa bhagavato so sumedho, taṃ sumedhaṃ bhāgyasampannattā bhagavantaṃ lokassa jeṭṭhaṃ seṭṭhaṃ padhānabhūtaṃ saṃsārato paṭhamaṃ niggataṃ narānaṃ āsabhaṃ purecārikaṃ vūpakaṭṭhaṃ vivekabhūtaṃ gaṇasaṅgaṇikārāmato apagataṃ viharantaṃ ahaṃ addasanti sambandho.
故此，世尊近侍时，得到了天眼通众比库的最高领袖位，回顾自己过去所作，以欢喜之心，昭示过去所行的修行功德。有人说：「如世尊此等智慧，是由四种智慧所成：管理诸法之智慧、通达道果之智慧、观照正见之智慧、和四种决断力智慧。此般智慧世尊称为优秀智慧，这智慧使世尊具备幸运，成为世间至高无上的最尊者，为众生第一净化者、世间最高端、远离轮回、行止自如、内证清净、不为众生所累的人，也不与人群相缠缚。」
§422
422. Sabbadhammānaṃ sayameva buddhattā sambuddhaṃ, upagantvāna samīpaṃ gantvāti attho. Añjaliṃ paggahetvānāti dasaṅgulipuṭaṃ muddhani katvāti attho. Sesaṃ uttānatthameva.
「说‘亲近已成正觉者佛陀’者，是指走近并到达佛陀近前。合掌行礼为十指紧扣之礼，表示敬意。以上均是此语的主要意义。」
§430
430.Divā rattiñca passāmīti tadā devaloke ca manussaloke ca uppannakāle maṃsacakkhunā samantato yojanaṃ passāmīti attho.
白昼与夜晚皆能观察者，意指在神界与人界的现世中，以肉眼能观察四周数十余里之意。
§431
431.Sahassalokaṃ ñāṇenāti paññācakkhunā sahassacakkavāḷaṃ passāmīti attho. Satthu sāsaneti idāni gotamassa bhagavato sāsane. Dīpadānassa dīpapūjāya idaṃ phalaṃ, iminā phalena dibbacakkhuṃ anuppatto paṭiladdho uppādesinti attho.
拥有千重世界之智慧者，意即以智慧之眼观察千重世界。此处所说『迦叶尊者之教法』即指今世世尊果德玛之教法。以光明礼拜南方，为达到天眼之果，使天眼得以现前之义。
Anuruddhattheraapadānavaṇṇanā samattā. · 阿努儒达长老本生譬喻注释完毕。
3-5. Puṇṇamantāṇiputtattheraapadānavaṇṇanā3-5. 富那满答尼子长老本生譬喻注释
Ajjhāyakomantadharotiādikaṃ āyasmato puṇṇassa mantāṇiputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato uppattito puretarameva haṃsavatīnagare brāhmaṇamahāsālakule nibbattitvā anukkamena viññutaṃ patto. Aparabhāge padumuttare bhagavati uppajjitvā bodhaneyyānaṃ dhammaṃ desente 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 uṭṭhitāya parisāya satthāraṃ upasaṅkamitvā nimantetvā heṭṭhā vuttanayena mahāsakkāraṃ katvā bhagavantaṃ evamāha – ‘‘bhante, ahaṃ iminā adhikārena na aññaṃ sampattiṃ patthemi, yathā paneso bhikkhu sattamadivasamatthake tumhehi dhammakathikānaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane dhammakathikānaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate kappasatasahassamatthake gotamo nāma buddho uppajjissati, tassa sāsane pabbajitvā tvaṃ dhammakathikānaṃ aggo bhavissasī’’ti byākāsi.
『讲师兼导师』等，是尊贵比库普纳尊者之序传记。此导师职务亦曾存在于前佛世，依因缘展开，积累功德，果德玛世尊之前生乃婆罗门大族出生，因福德次第得证灵知。后生于世尊之弟子莲花光尊者处，专注于觉悟法念修持；彼时法众聚集听闻佛法，共同观法，观妙法时观察导师协助建构僧团，心中暗念『未来亦必如是成为领袖者』。讲师见未来迹象，申明未来千百载后将有一佛名为果德玛，施教教化，若你出家受持，将成为说法领袖。
So yāvatāyukaṃ kalyāṇakammaṃ katvā tato cuto kappasatasahassaṃ puññasambhāraṃ sambharanto devamanussesu saṃsaritvā amhākaṃ bhagavato kāle kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule aññāsikoṇḍaññattherassa bhāgineyyo hutvā nibbatti. Tassa puṇṇoti nāmaṃ akaṃsu. So satthari abhisambodhiṃ patvā pavattitavaradhammacakke anukkamena rājagahaṃ upanissāya viharante aññāsikoṇḍaññassa santike pabbajitvā laddhūpasampado padhānamanuyuñjanto sabbaṃ pabbajitakiccaṃ matthakaṃ pāpetvā ‘‘dasabalassa santikaṃ gamissāmī’’ti mātulattherena saddhiṃ satthu santikaṃ āgantvā kapilavatthusāmantāyeva ohiyitvā yoniso manasikāre kammaṃ karonto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi.
讲师自前行良善功德，经历千百劫积累功德，在天人及人间周游。于世尊时期在咖毕拉瓦图城附近一婆罗门族出生，名为普纳者。于佛陀菩提成就后，依止佛陀，将所有出家事宜皆已完成，心志坚固，得至道果，发愿前往十力诸天所处，与慈母长老同行，依止佛陀，至咖毕拉瓦图境内周游，谨慎修行，专注内观禅定，不久即达阿拉汉果。
Tassa pana puṇṇattherassa santike pabbajitā kulaputtā pañcasatā ahesuṃ. Thero te dasakathāvatthūhi ovadi. Tepi sabbe dasakathāvatthūhi ovaditā tassa ovāde ṭhatvā arahattaṃ pāpuṇitvā attano pabbajitakiccaṃ matthakappattaṃ ñatvā upajjhāyaṃ upasaṅkamitvā āhaṃsu – ‘‘bhante, mayaṃ pabbajitakiccassa matthakaṃ pattā, dasannañca kathāvatthūnaṃ lābhino, samayo dāni no dasabalaṃ passitu’’nti, thero tesaṃ vacanaṃ sutvā cintesi – ‘‘mayhaṃ dasakathāvatthulābhitaṃ satthā jānāti. Ahaṃ dhammaṃ desento dasakathāvatthūni amuñcitvāva desemi, mayi ca gacchante sabbepime bhikkhū maṃ parivāretvā gacchissanti, evaṃ me gaṇena saddhiṃ gantvā ayuttaṃ dasabalaṃ passituṃ, ime tāva dasabalaṃ passituṃ gacchantū’’ti. Atha te evamāha – ‘‘āvuso, tumhe purato gantvā dasabalaṃ passatha, mama vacanena tathāgatassa pāde vandatha, ahampi tumhākaṃ gatamaggena āgacchissāmī’’ti. Tepi therā sabbe dasabalassa jātibhūmiraṭṭhavāsino sabbe khīṇāsavā sabbe dasakathāvatthulābhino upajjhāyassa ovādaṃ acchinditvā theraṃ vanditvā anupubbena cārikaṃ carantā saṭṭhiyojanamaggaṃ atikkamma rājagahe veḷuvanamahāvihāraṃ gantvā dasabalassa pāde vanditvā ekamantaṃ nisīdiṃsu. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammoditunti bhagavā tehi saddhiṃ ‘‘kacci, bhikkhave, khamanīya’’ntiādinā nayena madhurapaṭisanthāraṃ katvā ‘‘kuto ca tumhe, bhikkhave, āgatatthā’’ti pucchitvā puna 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.
普纳尊者所依止之门徒，有家子约五百人。不论长老请教三次，皆应允并成就阿拉汉，了解自己出家职责圆满，于是再次请求导师：『尊者，我们已得出家功德，亦得十种功德，是否已可修学净土？』导师闻言沉思：『我凭十种功德见佛，述法无碍，弟子们随我同行，定能见十力净土，此时你们前往取十力，依我言礼敬世尊足，如此我亦会随你们归来。』诸尊者皆承认出家地、国土为本处，已尽断烦恼、皆得十种功德，自觉导师所教诲无误，便顶礼赞叹导师，隐姓埋名行走六十余里，至王舍城大竹林寺礼敬十种功德，遂相对而坐。众出家人与来者同乐高兴，佛陀与众同在，温和开示，询问：『这些出家人可否获赦？』众答：『已获赦免。』再问：『你等为何来？』答曰：『本处族土之出家人，有此殊胜十种功德之比库，恪守戒律，能自我修。』佛陀复问：『何人名为比库？』答曰：『尊者名普纳，导师家族之子。』
Tesaṃ kathaṃ sutvā āyasmā sāriputto theraṃ 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 aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Sāriputtattheropi tassāgamanaṃ sutvā sīsānulokiko gantvā okāsaṃ sallakkhetvā tasmiṃ rukkhamūle nisinnakaṃ upasaṅkamitvā therena saddhiṃ sammoditvā taṃ visuddhikkamaṃ (ma. ni. 1.257) pucchi. Sopissa pucchitapucchitaṃ byākaronto rathavinītūpamāya ativiya cittaṃ ārādhesi. Te aññamaññassa subhāsitaṃ samanumodiṃsu.
诸人听言，尊者沙利多禄对众遣说。世尊从王舍城来至娑伐提，普纳尊者亦闻十力在此来临，亲至内臭祠所见世尊。佛陀为其教法，尊者听法敬礼十力，隐退至一树下昼宿。沙利多禄尊者闻佛来，俯首瞻仰，至树下而座，亲近导师，相互问候清净功德，细致解答，使心喜悦如同驾车一般快速灵巧，众彼此和谐赞叹。
§434
434. Atha naṃ satthā aparabhāge bhikkhusaṅghassa majjhe nisinno theraṃ ‘‘etadaggaṃ, bhikkhave , mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo’’ti (a. ni. 1.188, 196) etadagge ṭhapesi. So pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ vibhāvento ajjhāyakotiādimāha. Tattha ajjhāyakoti anekabrāhmaṇānaṃ vācetā sikkhāpetā. Mantadharoti mantānaṃ dhāretāti attho, vedasaṅkhātassa catutthavedassa sajjhāyanasavanadānānaṃ vasena dhāretāti vuttaṃ hoti. Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ ñāṇena dhāretabbatā ‘‘vedo’’ti laddhanāmesu tīsu vedaganthesu pāraṃ pariyosānaṃ gatoti attho . Purakkhatomhi sissehīti mama niccaparivārabhūtehi sissehi parivuto ahaṃ amhi. Upagacchiṃ naruttamanti narānaṃ uttamaṃ bhagavantaṃ upasaṅkamiṃ, samīpaṃ gatoti attho. Sesaṃ suviññeyyameva.
当时师长坐在众比库僧团中间，对长老说：「这正是，诸比库们，我的随侍弟子中，宣说法义的佛弟子中最胜的。」（引《长部·尼陀经》1.188, 196）他便将此置于上位。以他过去所作业报，一一述说，从欢喜散发先行功德的根本，称为教导师等。此中“教导师”是众多婆罗门中之言说者、诫教者。所谓“持教意者”为持守众师意见；又云受持四圣谛的听闻、闻授以语意诸义。所谓三种圣谛，即波罗奢韦提、优醯耶韦提、萨摩韦提所依之三圣谛，以智慧守护，故得名“圣谛”，至三圣谛经文终结处。首者含义谓我与亲属相伴者为“家族”，次谓诸人称师为“至高”，即近师之意。余义当悉令了知。
§438
438.Abhidhammanayaññūhanti ahaṃ tadā tassa buddhassa kāle abhidhammanayakovidoti attho. Kathāvatthuvisuddhiyāti kathāvatthuppakaraṇe visuddhiyā cheko, appicchasantuṭṭhikathādīsu dasasu kathāvatthūsu vā cheko, tāya kathāvatthuvisuddhiyā sabbesaṃ yatijanānaṃ paṇḍitānaṃ viññāpetvāna bodhetvāna anāsavo nikkileso viharāmi vāsaṃ kappemi.
他们说我那时通晓阿毗达摩教义，故以“通晓阿毗达摩教义者”为义。所谓《论事》净明，即于《论事》中检验，或在无多贪欲喜足之类十种论事中检验，靠此论事之净明，我于各部诸智者，智慧圆满，教导令悟，清净无染，安住一整个雨安居。
§439
439.Ito pañcasate kappeti ito pañcabuddhapaṭimaṇḍitato bhaddakappato pañcasate kappe suppakāsakā suṭṭhu pākaṭā cakkaratanādi sattahi ratanehi sampannā jambudīpādicatudīpamhi issarā padhānā caturo cattāro cakkavattirājāno ahesunti attho. Sesaṃ vuttanayamevāti.
说五百劫自此开始，依五佛之所作庄严之时起五百劫，诸贤圣王善辈生起，具足七宝大轮之类，印度之四大洲中心的尊贵国度，出现四大轮转王，成为尊王霸主。余义当知如是。
Puṇṇamantāṇiputtattheraapadānavaṇṇanā samattā. · 富那满答尼子长老本生譬喻注释完毕。
3-6. Upālittheraapadānavaṇṇanā3-6. 伍巴离长老本生譬喻注释
Nagarehaṃsavatiyātiādikaṃ āyasmato upālittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare vibhavasampanne brāhmaṇakule nibbatto. Ekadivasaṃ satthu santike dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi.
此是关于长老乌波利的传记。此亦为前佛时代之一传。用此因缘依止功德，承继流转。现代于贤劫佛陀时期，华贵之家出身莲师阇佛，生于鹤城。一天，在世尊并众听闻法时，见一比库置立律仪戒杖，承担佛陀布施职责，完成所托，即去所立之处。
So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kappakagehe nibbatto. Upālītissa nāmaṃ akaṃsu. So vayappatto anuruddhādīnaṃ channaṃ khattiyānaṃ piyasahāyo hutvā tathāgate anupiyambavane viharante pabbajjāya nikkhamantehi chahi khattiyehi saddhiṃ nikkhamitvā pabbaji. Tassa pabbajjāvidhānaṃ pāḷiyaṃ (cūḷava. 330 ādayo) āgatameva. So pabbajitvā upasampanno hutvā satthu santike kammaṭṭhānaṃ gahetvā ‘‘mayhaṃ, bhante, araññavāsaṃ anujānāthā’’ti āha. ‘‘Bhikkhu araññe vasantassa ekameva dhuraṃ vaḍḍhissati, mayhaṃ pana santike vasantassa vipassanādhurañca ganthadhurañca paripūressatī’’ti. So satthu vacanaṃ sampaṭicchitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Satthāpi naṃ sayameva sakalaṃ vinayapiṭakaṃ uggaṇhāpesi. So aparabhāge bhārukacchavatthuṃ ajjukavatthuṃ kumārakassapavatthunti imāni tīṇi vatthūni vinicchini. Satthā ekekasmiṃ vinicchaye sādhukāraṃ datvā tayo vinicchaye aṭṭhuppattiṃ katvā theraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesi.
他此生行善不辍，于天人及人间周转，度过此佛出世之劫，于屋舍安然息住，名叫乌波利提。老龄时为阿努鲁达等隐蔽贵族最爱，乃于无亲近佛处隐居，出家时与六位贵族战士共出家。其出家仪式为巴利文记载（《小本续》330页开头）。出家后得上座戒，在师前承接修行场所，请求:“尊者允我入林野安住。”师言:“比库于林中修行，唯一座位必增，近我者修习观禅之法，亦须证得禅定与慧解。”他遵师言，修行观禅，不久即得阿拉汉果。师亦在其生时亲自弘持全律藏。他于晚年审察重宝衣、苫席等三物，依序尊敬，置于律仪戒杖之第一端，会众中立于前。
§441
441. Evaṃ so etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā somanassappatto taṃ pubbacaritāpadānaṃ pakāsento nagare haṃsavatiyātiādimāha. Tattha haṃsavatiyāti haṃsāvaṭṭaākārena vati pākāraparikkhepo yasmiṃ nagare, taṃ nagaraṃ haṃsavatī. Atha vā anekasaṅkhā haṃsā taḷākapokkharaṇīsarapallalādīsu nivasantā ito cito ca vidhāvamānā vasanti etthāti haṃsavatī, tassā haṃsavatiyā. Sujāto nāma brāhmaṇoti suṭṭhu jātoti sujāto, ‘‘akkhitto anupakuṭṭho’’ti vacanato agarahito hutvā jātoti attho. Asītikoṭinicayoti asītikoṭidhanarāsiko pahūtadhanadhaññavā asaṅkhyeyyadhanadhaññavā brāhmaṇo sujāto nāma ahosinti sambandho.
如是，他坐于此上位，述说过往所作业报，现得欢喜，示现先业功德，于城名鹤城等处言说。所谓鹤城因其城外有鹤围绕池塘，环绕环城，故称鹤城。或谓多鹤栖于槽中净莲花池旁，此处为鹤城，鹤城属鹤。婆罗门名苏迦陀，义为出生端正，言语不恶不损，无畏无恶意。其家有财富无量，是产亿万财富，博闻多识的婆罗门苏迦陀氏族。
§442
442. Punapi tasseva mahantabhāvaṃ dassento ajjhāyakotiādimāha. Tattha ajjhāyakoti paresaṃ vedattayādiṃ vācetā. Mantadharoti mantā vuccati paññā, athabbanavedabyākaraṇādijānanapaññavāti attho. Tiṇṇaṃ vedāna pāragūti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ pariyosānaṃ pattoti attho. Lakkhaṇeti lakkhaṇasatthe, buddhapaccekabuddhacakkavattiitthipurisānaṃ hatthapādādīsu dissamānalakkhaṇapakāsanakaganthe cāti attho. Itihāseti ‘‘itiha āsa itiha āsā’’ti porāṇakathāppakāsake ganthe. Sadhammeti sakadhamme brāhmaṇadhamme pāramiṃ gato pariyosānaṃ koṭiṃ gato pattoti attho.
再者，对于那个显示其伟大本质的说者，称之为‘阿阇黎’等。这里‘阿阇黎’是指他人所称的教师头衔。‘曼陀哈’谓智慧，所谓智慧是指知识文法等的明了理解。‘三种智慧通达’是指出入诸根感受的三种智慧，即《伊鲁韦达》、《耶瑜韦达》、《萨摩韦达》所表达的三种感受的终极。‘标志’意指标记的要义，指佛、缘觉、辟支佛、转轮圣王及其他男众显现于手足等处的标志显露之处。‘历史’指“此曾经存在于此”，是记载旧事的文籍。‘善法’意指已到彼岸、完成了完美的梵行境界。此段为释明上述名相之义。
§443
443.Paribbājāti ye nigaṇṭhasāvakā, te sabbe nānādiṭṭhikā tadā mahiyā pathavītale carantīti sambandho.
游行的那一类，是指那些自罗汉行者中出的林野放逸比库，他们全都持有多种异见，行游于广大世间，这就是与之相关的涵义。
§445
445. Yāva yattakaṃ kālaṃ jino nuppajjati, tāva tattakaṃ kālaṃ buddhoti vacanaṃ natthīti attho.
直到佛陀成道的时刻之前，‘佛’一词尚不存在，其语义尚未出现，这就是意思所在。
§446
446.Accayena ahorattanti aho ca ratti ca ahorattaṃ, bahūnaṃ saṃvaccharānaṃ atikkamenāti attho. Sesaṃ suviññeyyameva.
‘所成’谓昼夜，昼夜是指昼与夜，中间不间断，此意为跨越多重循环的连续运转。结尾完全应当明确理解。
§454
454.Mantāṇiputtoti mantāṇīnāmāya kappakadhītuyā putto, māsapuṇṇatāya divasapuṇṇatāya puṇṇoti laddhanāmoti attho. Tassa satthussa sāvako hessati bhavissatīti sambandho.
‘曼陀尼普多’是‘曼陀尼们的子女’的意思，由‘曼陀尼’与‘普多’两词组成，‘普多’是子之意。‘满月’是指月圆之日，‘普纳’是满月的称谓。此名指月圆的日子。据此推断，称其为佛陀的弟子，或未来的弟子，这就是该句的含义。
§455
455.Evaṃ kittayi so buddhoti so padumuttaro bhagavā evaṃ iminā pakārena sunandaṃ sundarākārena somanassadāyakaṃ kittayi byākaraṇamadāsīti attho. Sabbaṃ janaṃ sakalajanasamūhaṃ sādhukaṃ hāsayanto somanassaṃ karonto sakaṃ balaṃ attano balaṃ dassayanto pākaṭaṃ karontoti sambandho.
如此宣说：“正是这位具备莲华般美德的世尊，因这般表述，以优美悦耳的语句欢乐地宣扬，使人心生欢喜。”其义为：众生群集皆悉欢笑喜悦，展现力量，显示其自身法力，庄严彰显佛陀之名声和弘扬的盛况。
§456
456. Tato anantaraṃ attano ānubhāvaṃ aññāpadesena dassento katañjalītiādimāha. Tadā tasmiṃ buddhuppādato purimakāle sunandaṃ tāpasaṃ katañjalipuṭā sabbe janā namassantīti sambandho. Buddhe kāraṃ karitvānāti evaṃ so sabbajanapūjitopi samāno ‘‘pūjitomhī’’ti mānaṃ akatvā buddhasāsane adhikaṃ kiccaṃ katvā attano gatiṃ jātiṃ sodhesi parisuddhamakāsīti attho.
然后，世尊以指示的方式，示现自身的状况，并手合十等作礼。彼时，世尊初成佛时，修行者苏南陀以手合十的礼拜形态，众生皆向其顶礼。即使备受大众崇敬，世尊不生骄慢，反而在佛法中行更多利益众生的事业，净除自身的生死轮回，谓之净洁自身身心之义。
§457
457.Sutvāna munino vacanti tassa sammāsambuddhassa vācaṃ, gāthābandhasukhatthaṃ ā-kārassa rassaṃ katvā ‘‘vaca’’nti vuttaṃ. ‘‘Anāgatamhi addhāne gotamo nāma nāmena satthā loke bhavissatī’’ti imaṃ munino vacanaṃ sutvā yathā yena pakārena gotamaṃ bhagavantaṃ passāmi, tathā tena pakārena kāraṃ adhikakiccaṃ puññasambhāraṃ kassāmi karissāmīti me mayhaṃ saṅkappo cetanāmanasikāro ahu ahosīti sambandho.
听闻尊者所说，此正自觉者之言，具足格律韵文及善义，将文字精炼成“言”字。闻尊者曰：“未来世中，世尊名叫果德玛者必将降生人间。”听闻此尊者言，我心生诚信，发愿以此方式，修习众多善业积聚，以期未来能见如来世尊，成就至善功德。此心念与意念相应而起，乃如是因缘。
§458
458.Evāhaṃ cintayitvānāti ‘‘ahaṃ kāraṃ karissāmī’’ti evaṃ cintetvā. Kiriyaṃ cintayiṃ mamāti ‘‘mayā kīdisaṃ puññaṃ kattabbaṃ nu kho’’ti kiriyaṃ kattabbakiccaṃ cintayinti attho. Kyāhaṃ kammaṃ ācarāmīti ahaṃ kīdisaṃ puññakammaṃ ācarāmi pūremi nu khoti attho. Puññakkhette anuttareti uttaravirahite sakalapuññassa bhājanabhūte ratanattayeti attho.
于是，我如此思惟：“我当行此事业。”专心思惟：“我当作此功德。”思维“我应作何功德？”问思自身：“我将行何功德？”意言“我行何善功德？”思惟正当之行事。所谓善德果地，是无上之善德、断无余漏之纯功德，是善德所具足之宝贵价值。
§459
459.Ayañca pāṭhiko bhikkhūti ayaṃ bhikkhu sarabhaññavasena ganthapāṭhapaṭhanato vācanato ‘‘pāṭhiko’’ti laddhanāmo bhikkhu. Buddhasāsane sabbesaṃ pāṭhīnaṃ pāṭhakavācakānaṃ antare vinaye ca agganikkhitto aggo iti ṭhapito. Taṃ ṭhānaṃ tena bhikkhunā pattaṭṭhānantaraṃ ahaṃ patthaye patthemīti attho.
此人名“诵经比库”，是比库中通晓多种学问者，因日诵经文而得此名称“诵经比库”。在佛法僧中，所有经律的诵读者与教诵者，于比库戒律中被定为首领、领袖。借此地位，于僧中承担诵读者的职责，意谓我已学习并传承此诵读之义。
§460
460. Tato paraṃ attano puññakaraṇūpāyaṃ dassento idaṃ me amitaṃ bhogantiādimāha. Me mayhaṃ amitaṃ pamāṇavirahitaṃ bhogarāsiṃ akkhobhaṃ khobhetuṃ asakkuṇeyyaṃ sāgarūpamaṃ sāgarasadisaṃ tena bhogena tādisena dhanena buddhassa ārāmaṃ māpayeti sambandho. Sesaṃ uttānatthameva.
继而，世尊展现其累积福德的因缘，言：“我所有之无量福报，非由虚妄，而是无边无量、无所束缚的实在福报，犹如广阔深海一般。如是之福报与财富，令佛陀庄严之林园得以建立。”此语即此意。
§474
474. Bhikkhusaṅghe nisīditvā sambuddho tena suṭṭhu māpitaṃ kāritaṃ saṅghārāmaṃ paṭiggahetvā tassārāmassānisaṃsadīpakaṃ idaṃ vacanaṃ abravi kathesīti sambandho.
坐于比库僧团中，正觉者亲自考察与建造佛寺园林，接受供养。其佛寺园林具当时盛况之显著特征，世尊说此话，意在表达此因缘事理。
§475
475. Kathaṃ? Yo soti yo saṅghārāmadāyako tāpaso sumāpitaṃ kuṭileṇamaṇḍapapāsādahammiyapākārādinā suṭṭhu sajjitaṃ saṅghārāmaṃ buddhassa pādāsi pa-kārena somanassasampayuttacittena adāsi. Tamahaṃ kittayissāmīti taṃ tāpasaṃ ahaṃ pākaṭaṃ karissāmi, uttāniṃ karissāmīti attho. Suṇātha mama bhāsatoti bhāsantassa mayhaṃ vacanaṃ suṇātha, ohitasotā avikkhittacittā manasi karothāti attho.
475. 如何理解？无论是睡眠者，还是出资建造僧院者，若是以朴素精炼的苦行者精神，用刻画精巧的廊亭、棚舍等器具，妥善布置了僧院，供养于世尊脚下，怀有愉悦心意而献上的者。我将会赞扬这位苦行者，明言赞赏，展开颂扬。这是此处之意。又云：“请听我所言”，即指听者应专心无散，专注于心不疑惑地于意念中持守此言。
§476
476. Tena dinnārāmassa phalaṃ dassento hatthī assā rathā pattītiādimāha. Taṃ suviññeyyameva.
476. 因此，论及供养僧院所得的利益时，有比方如象、马、战车等物之类。这些内容理应广为人之知晓。
§477
477.Saṅghārāmassidaṃ phalanti idaṃ āyatiṃ anubhavitabbasampattisaṅkhātaṃ iṭṭhaphalaṃ saṅghārāmadānassa phalaṃ vipākanti attho.
477. 此“僧院”果报，谓持久经历丰富的具足功德之现实利益。此利益乃令人欢喜的果报，正是供养僧院的回报和果效。
§478
478.Chaḷāsītisahassānīti chasahassāni asītisahassāni samalaṅkatā suṭṭhu alaṅkatā sajjitā nāriyo itthiyo vicittavatthābharaṇāti vicittehi anekarūpehi vatthehi ābharaṇehi ca samannāgatā. Āmuttamaṇikuṇḍalāti olambitamuttāhāramaṇikañcitakaṇṇāti attho.
478. 八万六千者，指八万六千之数目，装饰完备，庄严美观，妥善布置的妇人女子，俱足各种华美的装饰品配备。此云“光辉宝耳环”，即佩戴着悬挂着宝石的耳坠饰物之意。
§479
479. Tāsaṃ itthīnaṃ rūpasobhātisayaṃ vaṇṇento āḷārapamhātiādimāha. Tattha āḷārāni mahantāni akkhīni maṇiguḷasadisāni yāsaṃ itthīnaṃ tā āḷārapamhā bhamarānamiva mandalocanāti attho. Hasulā hāsapakati, līlāvilāsāti attho. Susaññāti sundarasaññitabbasarīrāvayavā. Tanumajjhimāti khuddakaudarapadesā. Sesaṃ uttānameva.
479. 这些妇女以其美丽的容貌与身形，称作“绮丽之花”，又云“阿罗泼磨”等。其处“阿罗泼”乃指大而显著的眼珠，如同宝石一般；她们那美丽的眼睛，若花蕾般环绕着眼睑，活泼明亮。又云“莞尔含笑”表示喜悦欢颜，“戏弄玩耍”寓意嬉戏调笑；“美好体态”即维持美观的身体部位。所谓“体微部”，即指腹部细小之处。其余之处即为形体上方部分。
§484
484.Tassadhammesu dāyādoti tassa gotamassa bhagavato dhammesu dāyādo dhammakoṭṭhāsabhāgī. Orasoti urasi jāto, sithiladhanitādidasavidhabyañjanabuddhisampannaṃ kaṇṭhatāluoṭṭhādipañcaṭṭhāne ghaṭṭetvā desitadhammaṃ sutvā sotāpattimaggādimaggapaṭipāṭiyā sabbakilese khepetvā arahatte ṭhitabhāvena urasi jātaputtoti attho. Dhammanimmitoti dhammena samena adaṇḍena asatthena nimmito pākaṭo bhavissasīti attho. Upāli nāma nāmenāti kiñcāpi so mātu nāmena mantāṇiputtanāmo, anuruddhādīhi pana saha gantvā pabbajitattā khattiyānaṃ upasamīpe allīno yutto kāyacittehi samaṅgībhūtoti upālīti nāmena satthu sāvako hessati bhavissatīti attho.
484. 关于“彼法”中“施主”的义项，是指于果德玛世尊法教中的施主，乃持法教堂舍者、法的护持者。此“胸”者，指从胸中生出之智慧净度之力，具备柔软丰富多种色相及特征。修行者在喉、颈、舌、口诸处但得具足勤修生智，能听闻并修行宣说诸法，依照入流圣者之道循其法行，克服一切染污，已获阿拉汉之果位而立稳不动，故称为“出自胸膛的儿子”之意。所谓“法相”，即是以法为标准、无刑罚、合理合法地显现出来义理。又云“乌帕利”为名字，即一位以此名奉行者，原本母亲称之，且其名背负着母亲意愿。然与阿努儒陀等共赴，比库出家，得近侍贵族，调伏烦恼，心念协调，遂称为名“乌帕利”，意指此人为世尊之弟子，将成其良徒。
§485
485.Vinaye pāramiṃ patvāti vinayapiṭake koṭiṃ pariyosānaṃ patvā pāpuṇitvā. Ṭhānāṭṭhāne ca kovidoti kāraṇākāraṇe ca dakkho chekoti attho. Jinasāsanaṃ dhārentoti jinena vuttānusāsaniṃ jinassa piṭakattayaṃ vācanasavanacintanadhāraṇādivasena dhārento, sallakkhentoti attho. Viharissatināsavoti nikkileso catūhi iriyāpathehi aparipatantaṃ attabhāvaṃ harissati pavattessatīti attho.
守持戒律的完善者，在戒律藏中遍寻结集并完成之意。于方位定处、因缘条件上精明解达，善于辨别因缘的意义。持守如来的教法，谓依如来所说的教诫及戒律藏，通过言语听闻、思惟、牢记等诸法而持守。『辨别』者，意指知晓差别。『住行无染』者，是指以无染净之心，四种行径不退转，护持自身法性而不断转变运行之义。
§487
487.Aparimeyyupādāyāti anekasatasahasse ādiṃ katvā. Patthemi tava sāsananti ‘‘gotamassa bhagavato sāsane vinayadharānaṃ aggo bhaveyya’’nti tuyhaṃ sāsanaṃ patthemi icchāmīti attho. So me atthoti so etadaggaṭṭhānantarasaṅkhāto attho me mayā anuppattoti attho. Sabbasaṃyojanakkhayoti sabbesaṃ saṃyojanānaṃ khayo mayā anuppattoti sambandho, nibbānaṃ adhigatanti attho.
『无边无量的支撑』，是指曾起始于数十万年之数。『我承受教法』，意谓愿在世尊果德玛教法中，成为持守戒律的第一人。『愿承受你的教法』，乃示愿意摄受此教。『此人待我如己义』，是指那等最高难得定处之意义，于我而言未曾成已。『所有束缚尽除』，即为所有束缚尽头，我未至此者，意涵此间联系。此即达至涅槃之义。
§488
488. Rājadaṇḍena tajjito pīḷito sūlāvuto sūle āvuto āvuṇito poso puriso sūle sātaṃ madhurasukhaṃ avindanto nānubhavanto parimuttiṃva parimocanameva icchati yathāti sambandho.
譬如被王法之杖所击迫，被长矛刺戳，未曾得见或感受甘美快乐之人，在此种痛苦中独欲出离，求得解脱自在，因缘如是之义。
§489-90
489-90.Mahāvīra vīrānamantare vīruttama ahaṃ bhavadaṇḍena jātidaṇḍena, tajjito pīḷito kammasūlāvuto kusalākusalakammasūlasmiṃ āvuto santo saṃvijjamāno, pipāsāvedanāya pipāsāturabhāvena aṭṭito abhibhūto dukkhāpito bhave sātaṃ saṃsāre madhuraṃ sukhaṃ na vindāmi na labhāmi. Rāgaggidosaggimohaggisaṅkhātehi, narakaggikappuṭṭhānaggidukkhaggisaṅkhātehi vā tīhi aggīhi ḍayhanto parimuttiṃ parimuccanupāyaṃ gavesāmi pariyesāmi tathevāti sambandho. Yathā rājadaṇḍaṃ ito gato patto parimuttiṃ gavesati, tathā ahaṃ bhavadaṇḍappatto parimuttiṃ gavesāmīti sambandho.
于大英雄中，英雄暂已消尽时，我以生死之杖，即苦之杖，受迫被压，陷于善恶业之苦杖下，虽安住觉知，却为渴爱之苦所困，扑灭压制，不得甜乐，未尝得见甘乐于轮回中。于贪、瞋、痴等三恶火熬烧时，如同被地狱火、恶鬼火、破坏火所烧的痛苦，苦苦寻觅解脱道路。正如离开王法之杖去寻找自在，我亦同样由苦生死杖下，寻求出离之道。
§491-2
491-2. Puna saṃsārato mocanaṃ upamopameyyavasena dassento yathāvisādotiādimāha. Tattha visena sappavisena ā samantato daṃsīyittha daṭṭho hotīti visādo, sappadaṭṭhoti attho. Atha vā visaṃ halāhalavisaṃ adati gilatīti visādo, visakhādakoti attho. Yo puriso visādo, tena tādisena visena paripīḷito, tassa visassa vighātāya vināsāya upāyanaṃ upāyabhūtaṃ agadaṃ osadhaṃ gaveseyya pariyeseyya, taṃ gavesamāno visaghātakaṃ visanāsakaṃ agadaṃ osadhaṃ passeyya dakkheyya. So taṃ attano diṭṭhaṃ osadhaṃ pivitvā visamhā visato parimuttiyā parimocanakāraṇā sukhī assa bhaveyya yathāti sambandho.
再者，于轮回中若授予解脱，以比方说法，称作忧伤之意。此处忧伤如毒瘤、毒蛇咬伤之苦楚。若此伤痛如剧烈毒药，伤害严重，欲求根除之药。在此，若人以安住解脱为缘由，饮用此疗药，得以离苦得乐。此即忧伤之义。
§493
493.Tathevāhanti yathā yena pakārena so naro visahato, savisena sappena daṭṭho visakhādako vā osadhaṃ pivitvā sukhī bhaveyya, tatheva tena pakārena ahaṃ avijjāya mohena saṃ suṭṭhu pīḷito. Saddhammāgadamesahanti ahaṃ saddhammasaṅkhātaṃ osadhaṃ esaṃ pariyesantoti attho.
正如人以相应方法，服食解毒药，即使被剧毒蛇咬伤得救，亦得安乐；我亦同理，以智慧依教法之药，能医迷惑之病而获安乐。这是义理所在。
§494-5
494-5.Dhammāgadaṃ gavesantoti saṃsāradukkhavisassa vināsāya dhammosadhaṃ gavesanto. Addakkhiṃ sakyasāsananti sakyavaṃsapabhavassa gotamassa sāsanaṃ saddakkhinti attho. Aggaṃ sabbosadhānaṃ tanti sabbesaṃ osadhānaṃ antare taṃ sakyasāsanasaṅkhātaṃ dhammosadhaṃ aggaṃ uttamanti attho. Sabbasallavinodananti rāgasallādīnaṃ sabbesaṃ sallānaṃ vinodanaṃ vūpasamakaraṃ dhammosadhaṃ dhammasaṅkhātaṃ osadhaṃ pivitvā sabbaṃ visaṃ sakalasaṃsāradukkhavisaṃ samūhaniṃ nāsesinti sambandho. Ajarāmaranti taṃ dukkhavisaṃ samūhanitvā ajaraṃ jarāvirahitaṃ amaraṃ maraṇavirahitaṃ sītibhāvaṃ rāgapariḷāhādivirahitattā sītalabhūtaṃ nibbānaṃ ahaṃ phassayiṃ paccakkhamakāsinti sambandho.
追求法药者者，为断除轮回之苦毒而求得法药者也。我观此即释迦教法，即释迦族出世尊果德玛所传教法，其义曰法药者乃诸法中之上品妙药也。诸药中首品者，为众药之极上，释迦教法即此妙药之上品。诸烦恼之毒称为苦毒，谓诸有漏烦恼皆为毒害；法药则能消除一切烦恼之毒，故名为法药。服此法药即断除贪嗔等烦恼毒害，除却生死轮回之苦，达无老死之境界。无老死者，无生无死，成无漏清凉之境，即涅槃，是为苦毒灭尽，凉净远离愚痴烦恼的真境，是我亲证之法，实际显现无边涅槃之空寂境界。
§496
496. Puna kilesatamassa upamaṃ dassento yathā bhūtaṭṭitotiādimāha. Tattha yathā yena pakārena bhūtaṭṭito bhūtena yakkhena aṭṭito pīḷito poso puriso bhūtaggāhena yakkhaggāhena pīḷito dukkhito bhūtasmā yakkhaggāhato parimuttiyā mocanatthāya bhūtavejjaṃ gaveseyya.
又喻烦恼之重难除，如同驱除鬼怪一般。譬如有一男子因鬼缠绕而被压迫痛苦，此鬼即为烦恼之毒。若欲解除鬼压大苦，必须求鬼医治此痛苦。此鬼医即如同无漏慧者，能知彻底灭除烦恼之法义者也。
§497
497. Taṃ gavesamāno ca bhūtavijjāya suṭṭhu kovidaṃ chekaṃ bhūtavejjaṃ passeyya, so bhūtavejjo tassa yakkhaggahitassa purisassa āvesabhūtaṃ vihane vināseyya, samūlañca mūlena saha āyatiṃ anāsevakaṃ katvā vināsaye viddhaṃseyyāti sambandho.
寻求此鬼医者，乃具足鬼医之真实智慧、精通根本解脱之道者。鬼医将摧破附着鬼缠绕之人，完全除灭根本以及延续的烦恼毒害，如此彻底消除，永不反复，此即法药之义。
§498
498.Mahāvīra vīruttama tamaggāhena kilesandhakāraggāhena pīḷito ahaṃ tatheva tena pakāreneva tamato kilesandhakārato parimuttiyā mocanatthāya ñāṇālokaṃ paññāālokaṃ gavesāmīti sambandho.
伟大的勇士，借由深入探究烦恼之根本起源，终断烦恼所先发之因。我亦如是，依此智慧之灯，慧之光明，探究烦恼根源，寻求废除烦恼之道亦即解脱之义。
§499
499. Atha tadanantaraṃ kilesatamasodhanaṃ kilesandhakāranāsakaṃ sakyamuniṃ addasanti attho. So sakyamuni me mayhaṃ tamaṃ andhakāraṃ kilesatimiraṃ bhūtavejjova bhūtakaṃ yakkhaggahitaṃ iva vinodesi dūrī akāsīti sambandho.
随后即观见如来清净心之烦恼净除，烦恼根本灭除之义。释迦智者如医生，用明智如医治鬼患，驱除心中黑暗烦恼，如鬼压迫之病得解脱。这即是释迦如来远除黑暗烦恼、开显光明之意。
§500
500. So ahaṃ evaṃ vimutto saṃsārasotaṃ saṃsārapavāhaṃ saṃ suṭṭhu chindiṃ chedesiṃ, taṇhāsotaṃ taṇhāmahoghaṃ nivārayiṃ niravasesaṃ appavattiṃ akāsinti attho. Bhavaṃ ugghāṭayiṃ sabbanti kāmabhavādikaṃ sabbaṃ navabhavaṃ ugghāṭayiṃ vināsesinti attho. Mūlato vināsento bhūtavejjo iva mūlato ugghāṭayinti sambandho.
我已然解脱，切断轮回之流，断除贪爱之流，消除烦恼之业余，未复烦恼残余。破除诸有生彼岸轮回，断绝诸欲爱生之境，开示新生之无生涅槃。根本破除也，如鬼医断根鬼咒，无余无著，彻底断灭诸恶累。
§501
501. Tato nibbānapariyesanāya upamaṃ dassento yathātiādimāha. Tattha garuṃ bhāriyaṃ nāgaṃ gilatīti garuḷo. Garuṃ vā nāgaṃ lāti ādadātīti garuḷo, garuḷarājā. Attano bhakkhaṃ sakagocaraṃ pannagaṃ pakārena parahatthaṃ na gacchatīti pannagoti laddhanāmaṃ nāgaṃ gahaṇatthāya opatati avapatati, samantā samantato yojanasataṃ satayojanappamāṇaṃ mahāsaraṃ mahāsamuddaṃ attano pakkhavātehi vikkhobheti āloḷeti yathāti sambandho.
于是为了说明追求涅槃的比喻，说如前所述。在那里，说有一种尊贵的婆罗门蛇名为鸱鸮，即尊贵的鸟王。鸱鸮就是那尊贵的婆罗门蛇，鸱鸮王。为了藏纳自己的食物，它捕捉并吞食同类的婆罗门蛇，这种捕捉行为称为婆罗门蛇。它在自己的翼膀之间托举，环绕周围，范围广大，有百由旬之多，如大海一般。翅膀一振，它激动搅动如波涛起伏，生死连带地相互影响关联，正如所说。
§502
502.So supaṇṇo vihaṅgamo vehāsagamanasīlo pannagaṃ nāmaṃ gahetvā adhosīsaṃ olambetvā viheṭhayaṃ tattha tattha vividhena heṭhanena heṭhento ādāya daḷhaṃ gahetvā yena kāmaṃ yattha gantukāmo, tattha pakkamati gacchatīti sambandho.
那块拥有翅膀的凶猛飞禽名为红翅，素以天际飞行著称。它抓住了婆罗门蛇，逆着河流大树垂枝悬附，将蛇严厉咬住。无论它想去到哪里，就飞向哪里，如同联系般自由移转。
§503
503. Bhante mahāvīra, yathā garuḷo balī balavā pannagaṃ gahetvā pakkamati, tathā eva ahaṃ asaṅkhataṃ paccayehi akataṃ nibbānaṃ gavesanto paṭipattipūraṇavasena pariyesanto dose sakaladiyaḍḍhakilesasahasse vikkhālayiṃ visesena samucchedappahānena sodhesiṃ ahanti sambandho.
世尊，比喻如鹰王那样强大有力，抓住婆罗门蛇飞翔。我也如此，在无数条件促成下寻求未曾造作的涅槃，遵循修行完全的教法以圆满实践。它犹如去除种种烦恼及染污的无量恶习，分别斩断彻底清净的过程，这就是联系的含义。
§504
504. Yathā garuḷo pannagaṃ gahetvā bhuñjitvā viharati, tathā ahaṃ dhammavaraṃ uttamadhammaṃ diṭṭho passanto etaṃ santipadaṃ nibbānapadaṃ anuttaraṃ uttaravirahitaṃ maggaphalehi ādāya gahetvā vaḷañjetvā viharāmīti sambandho.
如同鹰王抓住婆罗门蛇，享用栖息。我则见到了正法的护持者，看到了圣道高胜，受用安隐的涅槃境界，那无上道与果，远离世间，持守并体验。因此我安住于涅槃，这就是联系的含义。
§505
505. Idāni nibbānassa dullabhabhāvaṃ dassento āsāvatī nāma latātiādimāha. Tattha sabbesaṃ devānaṃ āsā icchā etissaṃ latāyaṃ atthīti āsāvatī nāma latā, cittalatāvane anekavicittāhi latāhi gahanībhūte vane uyyāne jātā nibbattāti attho. Tassā latāya vassasahassena vassasahassaccayena ekaṃ phalaṃ nibbattate ekaṃ phalaṃ gaṇhāti.
现在为显示涅槃之难得，称为贪欲藤蔓如前所述。那藤蔓指代天人中所有的贪欲愿望，其名为贪欲藤。本意是指心之森林中被无数心所密集覆盖的蔓延之林，生长繁茂，延续不断。这个藤蔓经过千年岁月，结出一果实，成就一种果报。
§506
506.Taṃ devāti taṃ āsāvatiṃ lataṃ tāva dūraphalaṃ tattakaṃ cirakālaṃ atikkamitvā phalaṃ gaṇhantaṃ saṃvijjamānaṃ devā tāvatiṃsadevatā payirupāsanti bhajanti, sā āsāvatī nāma latuttamā latānaṃ antare uttamalatā evaṃ devānaṃ piyā ahosīti sambandho.
天神就如是那贪欲藤蔓，长成了遥远的果实，越过长久时期，去取此果。众多他化自在天的天神们尊敬供养它，这藤蔓即名为贪欲蔓，众多蔓中为最殊胜。由此众天得以亲爱它，这就是联系的含义。
§507
507.Satasahassupādāyāti satasahassasaṃvaccharaṃ ādiṃ katvā. Tāhaṃ paricare munīti monaṃ vuccati ñāṇaṃ, bhante, muni ñāṇavanta sabbaññu, ahaṃ taṃ bhagavantaṃ paricare payirupāsāmi. Sāyaṃpātaṃ namassāmīti sāyanhasamayañca pubbaṇhasamayañcāti dvikkhattuṃ namassāmi paṇāmaṃ karomi. Yathā devā tāvatiṃsā devā viya āsāvatīlataṃ sāyaṃpātañca payirupāsantīti sambandho.
第507条。起始于一百千种千聚合。此处称为“尊行比库”，意即沉默者。智者尊者，此尊者即为智识通达、具足全知的大圣世尊，我依止此尊。他晚间起，向其行礼，早晚时皆两次礼拜致敬。如同诸天帝释众神在欲爱不起故，晚间恭敬而供奉，含义相同。
§508
508.Avañjhā pāricariyāti yasmā buddhadassanahetu nibbānappatti ahosi, tasmā buddhapāricariyā vattapaṭipattikiriyā avañjhā atucchā namassanā paṇāmakiriyā ca amoghā atucchā. Tathā hi dūrāgataṃ dūrato saṃsāraddhānato āgatampi, santaṃ saṃvijjamānaṃ khaṇoyaṃ ayaṃ buddhuppādakkhaṇo na virādhayi nātikkami, maṃ atikkamitvā na gatoti attho.
第508条。称为「不净礼敬」者，由于佛陀出现是为证得涅槃，故以佛事行为若为无功效，礼拜与致敬便是无益无功。譬如远行久居外地，佛陀即使来到此时，却无人违抗、无人越犯，我即不会因其逾越而离去，此理相同。
§509
509. Buddhadassanahetu nibbānappatto ahaṃ āyatiṃ uppajjanakabhave mama paṭisandhiṃ vicinanto upaparikkhanto na passāmīti sambandho. Nirūpadhi khandhūpadhikilesūpadhīhi virahito vippamutto sabbakilesehi vinābhūto upasanto kilesapariḷāhābhāvena santamānaso carāmi ahanti sambandho.
第509条。因佛陀现法缘起涅槃已达，余生再生我寻思推究明了无见。远离烦恼对治少垢缠，脱离世法杂染，断除诸结，全然住于安心，无染欲烦恼，而心安宁如是而行，取此缘故。
§510
510. Puna attano buddhadassanāya upamaṃ dassento yathāpi padumaṃ nāmātiādimāha. Sūriyaraṃsena sūriyaraṃsisamphassena yathā padumaṃ nāma api pupphati vikasati mahāvīra vīruttama ahaṃ tathā eva buddharaṃsena buddhena bhagavatā desitadhammaraṃsippabhāvena pupphitoti attho.
第510条。再以佛陀现法作自喻，若如人言“叫莲花”为其名称。犹如日光照射日光互触之下莲花名字开花绽放，大勇者旷远难逢尊者佛陀开显法光耀照绽放此义。
§511-12
511-12. Puna buddhadassanena nibbānadassanaṃ dīpento yathā balākātiādimāha. Tattha balākayonimhi balākajātiyaṃ sadā sabbasmiṃ kāle pumā puriso yathā na vijjati. Pume avijjamāne kathaṃ balākānaṃ gabbhaggahaṇaṃ hotīti ce? Meghesu gajjamānesu saddaṃ karontesu meghagajjanaṃ sutvā tā balākiniyo sadā sabbakāle gabbhaṃ gaṇhanti aṇḍaṃ dhārentīti attho. Yāva yattakaṃ kālaṃ megho na gajjati megho saddaṃ na karoti, tāva tattakaṃ kālaṃ ciraṃ cirakālena gabbhaṃ aṇḍaṃ dhārenti. Yadā yasmiṃ kāle megho pavassati pakārena gajjitvā vassati vuṭṭhidhāraṃ paggharati, tadā tasmiṃ kāle bhārato gabbhadhāraṇato parimuccanti aṇḍaṃ pātentīti attho.
第511至512条。又比喻佛陀现法显露涅槃之相作壮年之喻。众生在此中，常无真正“壮年男子”，若无男子，何由怀孕？似云与象一同振声，云象雷音相闻，云雷响时彼恒为怀孕保持胚胎。至云雨降之际，雷鸣翻腾雨降，胚胎际受孕载释为出生。是义也。
§513
513. Tato paraṃ upameyyasampadaṃ dassento padumuttarabuddhassātiādimāha. Padumuttarassa buddhassa dhammameghena vohāraparamatthadesanāsaṅkhātameghena gajjato gajjantassa desentassa dhammameghassa saddena ghosānusārena ahaṃ tadā dhammagabbhaṃ vivaṭṭūpanissayaṃ dānasīlādipuññasambhāragabbhaṃ agaṇhiṃ gahesiṃ tathāti sambandho.
第513条。继而显胜义喻，称为“莲师佛”。莲师佛所行法如法雨云，法雨声震动，宣说大乘法义。我于当时依此法音，开启法胚胎，如解脱自在所依，积累布施戒德等功德法宝。如是由有此缘故。
§514
514.Satasahassupādāya kappasatasahassaṃ ādiṃ katvā puññagabbhaṃ dānasīlādipuññasambhāraṃ ahaṃ dharemi pūremi. Yāva dhammamegho dhammadesanā na gajjati buddhena na desīyati, tāva ahaṃ bhārato saṃsāragabbhabhārato nappamuccāmi na mocemi na visuṃ bhavāmīti sambandho.
积累百千劫，造作百千劫的始基，我持守并充满善根资粮，修习布施戒律等善行。在佛陀不宣说法、不兴起法云如雨之时，我这个轮回之身的负担者，不得解脱、不放逸、不清净地持续生死流转，这即为束缚。
§515
515. Bhante, sakyamuni sakyavaṃsappabhava yadā yasmiṃ kāle suddhodanamahārājassa tava pitu ramme ramaṇīye kapilavatthave kapilavatthunāmake nagare tuvaṃ dhammameghena gajjati ghoseti, tadā tasmiṃ kāle ahaṃ bhārato saṃsāragabbhabhārato parimucciṃ mutto ahosinti sambandho.
世尊，当释迦族氏所生的尊者，当释迦族氏未来世王苏达多大王，于其时，在那宜人的咖毗罗卫城，你以法云如雨的方式激荡宣说；那时，我这一轮回之身的负担者，得到解脱而无拘无束，这便是束缚的消除。
§516
516. Tato paraṃ attanā adhigate maggaphale dassento suññatantiādimāha. Tattha attaattaniyādīnaṃ abhāvato suññataṃ vimokkhañca rāgadosamohasabbakilesanimittānaṃ abhāvato, animittaṃ vimokkhañca taṇhāpaṇidhissa abhāvato, appaṇihitaṃ vimokkhañca ariyamaggaṃ adhigañchiṃ bhāvesinti sambandho. Caturo ca phale sabbeti cattāri sāmaññaphalāni sabbāni sacchi akāsinti attho. Dhammevaṃ vijaṭayiṃ ahanti ahaṃ evaṃ sabbadhamme jaṭaṃ gahanaṃ vijaṭayiṃ viddhaṃsesinti attho.
此后我以自身亲证，显现已获得道果，宣说空无和诸初义。因我内心中我与我所缘诸法已无有，故显空无和解脱。因无贪、嗔、痴等烦恼及一切污染缘起之因，故显无相的解脱。且由无渴爱、无取著之自由，修习圣道而达彼彼岸。所谓四圣果，即四圣果实皆证得；一切法中显显无碍之义。我由此灭除诸法的纤尘、深厚之丝结，义理尽断。
Dutiyabhāṇavāravaṇṇanā samattā. · 第二诵品注释完毕。
§517
517. Tato paraṃ attanā adhigatavisesameva dassento aparimeyyupādāyātiādimāha. Tattha na parimeyyoti aparimeyyo, saṃvaccharagaṇanavasena pametuṃ saṅkhātuṃ asakkuṇeyyoti attho. Taṃ aparimeyyaṃ kappaṃ upādāya ādiṃ katvā tava sāsanaṃ tuyhaṃ sāsanaṃ ‘‘anāgate gotamassa bhagavato sāsane vinayadharānaṃ aggo bhaveyya’’nti evaṃ patthemi. Atītatthe vattamānavacanaṃ, patthesinti attho. So me atthoti so patthanāsaṅkhāto attho me mayā anuppatto nipphāditoti attho. Anuttaraṃ santipadaṃ nibbānaṃ anuppattaṃ adhigatanti sambandho.
此后我以自身所证殊胜境界，显无量无边之念。有无量义者，如数沙计，难以计数且不可胜数。因据此无量义起始，我受持汝等教法，谓曰“于未来如来世尊的教法中，持戒者应为首领”。此为说明，既包括过去亦包括现在的言说，是阐明对我有益的观念。其意谓我未得达到超越之无上正等涅槃。
§518
518. So ahaṃ adhigatattā vinaye vinayapiṭake pāramiṃ patto pariyosānappatto. Yathāpi pāṭhiko isīti yathā padumuttarassa bhagavato sāsane vinayadharānaṃ aggo isi bhikkhu pāṭhiko pākaṭo ahosi, tathevāhanti attho. Na me samasamo atthīti vinayadhāritāya me mayā samasamo samāno añño na atthīti attho. Sāsanaṃ ovādānusāsanīsaṅkhātaṃ sāsanaṃ dhāremi pūremīti attho.
我以已得之持戒，达到律藏的完满及最终成就。如同人称呼一位师长为“师”，正如莲花生世尊教法持戒的领导者者被称为“师”比库，我亦被称作持戒者。此意谓我不等同他人于持戒之上。持戒即是受教劝戒条文总称，我持守并充满教法。
§519
519. Punapi attano visesaṃ dassento vinaye khandhake cāpītiādimāha. Tattha vinayeti ubhatovibhaṅge. Khandhaketi mahāvaggacūḷavagge. Tikacchede cāti tikasaṅghādisesatikapācittiyādike ca. Pañcameti parivāre ca. Ettha etasmiṃ sakale vinayapiṭake mayhaṃ vimati dveḷhakaṃ natthi na saṃvijjati. Akkhareti vinayapiṭakapariyāpanne a-kārādike akkhare. Byañjaneti ka-kārādike byañjane vā me vimati saṃsayo natthīti sambandho.
再次显现我自身特殊之处，言及律藏中篇章与律藏结构。所谓律，指律藏二分法。篇章，指大部及小部。三分，指三类戒漏;含沙门犯巴拉基戒及巴吉帝亚等戒。五分谓别住范畴。就此整体律藏中，我无疑惑和障碍。所谓字母，指律藏总目中无'阿'字头。辅音，指以其他字母起头。不存疑惑，即此义。
§520
520.Niggahepaṭikamme cāti pāpabhikkhūnaṃ niggahe ca sāpattikānaṃ bhikkhūnaṃ parivāsadānādike paṭikamme ca ṭhānāṭṭhāne ca kāraṇe ca akāraṇe ca kovido chekoti attho. Osāraṇe ca tajjanīyādikammassa paṭippassaddhivasena osāraṇe pavesane ca. Vuṭṭhāpane ca āpattito vuṭṭhāpane nirāpattikaraṇe ca chekoti sambandho. Sabbattha pāramiṃ gatoti sabbasmiṃ vinayakamme pariyosānaṃ patto, dakkho chekoti attho.
关于惩戒处分，意指对犯恶行的比库及犯戒过失的比库采取惩戒处分以及责备等措施的处理方法。在具体地点和情境中，针对行为是否发生，惩戒应当有所区别，需由明达者加以辨别。对于解脱及修行过程中的行为，须确切了知其行为表现，再予以处分或减轻。处罚措施的实施与解除之间存在关联，正确处理处罚事务须具备相应智慧。总之，善于断尽一切律仪的终结者，即为此义。
§521
521.Vinaye khandhake cāpīti vuttappakāre vinaye ca khandhake ca, padaṃ suttapadaṃ nikkhipitvā paṭṭhapetvā. Ubhato viniveṭhetvāti vinayato khandhakato cāti ubhayato nibbattetvā vijaṭetvā nayaṃ āharitvā. Rasatoti kiccato. Osareyyaṃ osāraṇaṃ karomīti attho.
律部篇章中所说「迦」字，指律篇与律部对于经文条文逐字逐句地设立、写置之理。所谓「双方净除」，即从律戒及律部，双方清除杂染、重新整理、引入整合之义。所谓「使纯洁」，就是使法令条文无瑕以示完善。此即「应当洁净清楚处理」之意。
§522
522.Niruttiyā ca kusaloti ‘‘rukkho paṭo kumbho mālā citta’’ntiādīsu vohāresu cheko. Atthānatthe ca kovidoti atthe vaḍḍhiyaṃ anatthe hāniyañca kovido dakkhoti attho. Anaññātaṃ mayā natthīti vinayapiṭake sakale vā piṭakattaye mayā anaññātaṃ aviditaṃ apākaṭaṃ kiñci natthīti attho. Ekaggo satthu sāsaneti buddhasāsane ahameva eko vinayadharānaṃ aggo seṭṭho uttamoti attho.
就语言言说之善巧而言，审核诸如“树、叶、罐、花、心”等词汇表达的准确与适用程度。所谓“明达”即为在义理上增长意义，在不当意义上减少错误的明觉。所谓“不知者无我”，在整个律藏或藏部内，若由我未知、不知、不显之说成立。单独一代师者即佛教教法之独证，吾即为唯一持守律法者，乃最胜最上。
§523
523.Rūpadakkhe ahaṃ ajjāti ajja etarahi kāle sakyaputtassa bhagavato sāsane pāvacane ahaṃ rūpadakkhe rūpadassane vinayavinicchayadassane sabbaṃ kaṅkhaṃ sakalaṃ saṃsayaṃ vinodemi vināsemīti sambandho. Chindāmi sabbasaṃsayanti ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādikaṃ (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) kālattayaṃ ārabbha uppannaṃ sabbaṃ soḷasavidhaṃ kaṅkhaṃ chindāmi vūpasamemi sabbaso viddhaṃsemīti attho.
于色相辨察方面，今日时今日时刻，于悉达多太子所行教法与止语令节制的律仪镜中，我能解除并消除全部疑惑与猜疑。吾断除一切切疑之义，谓“是否存在吾昔时之见？”等，如是类问。自古以来，世间疑问生起时，我全部断除、平息诸多十六类疑惑，彻底消灭，归于寂灭之义。
§524
524.Padaṃ anupadañcāpīti padaṃ pubbapadañca anupadaṃ parapadañca akkharaṃ ekekamakkharañca byañjanaṃ sithiladhanitādidasavidhaṃ byañjanavidhānañca. Nidāneti tena samayenātiādike nidāne ca. Pariyosāneti nigamane. Sabbattha kovidoti sabbesu chasu ṭhānesu chekoti attho.
「迦」字在非有序字文中，又称先后字文及无序对字文。再者包括单字、单个字母、辅音软重音等十种辅音组成法。所谓「缘起」如“当时”一词等。所谓「终结」，谓结尾处。总之在各处皆有明智之辨，意指诸处各义上的分别与判别。
§525
525. Tato paraṃ bhagavatoyeva guṇe pakāsento yathāpi rājā balavātiādimāha. Tattha yathā balavā thāmabalasampanno senābalasampanno vā rājā, paraṃ paresaṃ paṭirājūnaṃ senaṃ niggaṇhitvā nissesato gahetvā palāpetvā vā, tape tapeyya santapeyya dukkhāpeyya. Vijinitvāna saṅgāmanti saṅgāmaṃ parasenāya samāgamaṃ yuddhaṃ vijinitvā visesena jinitvā jayaṃ patvā. Nagaraṃ tattha māpayeti tattha tasmiṃ vijitaṭṭhāne nagaraṃ pāsādahammiyādivibhūsitaṃ vasanaṭṭhānaṃ māpaye kārāpeyyāti attho.
之后于世尊德行彰显之时，有如称颂国王坚强威力般之说道。譬如坚强国王具备重兵强兵之后，收纳并遣散他国反叛军，审慎施行征战之法。审定战争、胜利、占领，并令城池在战胜之地安立，且使居民及诸王宫宝饰得到修整安顿以为寓居之所。此为教理说明。
§526
526.Pākāraṃ parikhañcāpīti tattha māpitanagare pākāraṃ sudhādhavalaiṭṭhakāmayapākārañca kārayeti sambandho. Parikhañcāpi kaddamaparikhaṃ, udakaparikhaṃ, sukkhaparikhañca api kāraye. Esikaṃ dvārakoṭṭhakanti nagarasobhanatthaṃ ussāpitaesikāthambhañca mahantaṃ koṭṭhakañca catubhūmakādidvārakoṭṭhakañca kāraye. Aṭṭālake ca vividheti catubhūmakādibhede atiuccaaṭṭālake ca vividhe nānappakārake bahū kāraye kārāpeyyāti sambandho.
526.『围墙』即围绕的结构。这里指城市中的围墙，在城市中建造城墙是为了防护。连接之处造城墙时，要用雪白的洁净石灰涂抹，以期坚固美观。围墙也要筑成押台式、外层水沟、干燥围墙等多种形制。入口处称为门楼或城门塔，是为美化城市而建，亦有高大的门柱和四方基座的门楼。护城塔种类繁多，有高耸的塔和不同样式的塔，都要建造。此处所说的是与城墙关联的设施，如城门、护城塔、围墙多种类别的建造和维护。此即，这些设施的建造是城市建设的重要组成部分。
§527
527.Siṅghāṭakaṃ caccarañcāti na kevalaṃ pākārādayo kāraye, siṅghāṭakaṃ catumaggasandhiñca caccaraṃ antarāvīthiñca kārayeti sambandho. Suvibhattantarāpaṇanti suṭṭhu vibhattaṃ vibhāgato koṭṭhāsavantaṃ antarāpaṇaṃ anekāpaṇasahassaṃ kārāpeyyāti attho. Kārayeyya sabhaṃ tatthāti tasmiṃ māpitanagare sabhaṃ dhammādhikaraṇasālaṃ kāraye. Atthānatthavinicchayaṃ vaḍḍhiñca avaḍḍhiñca vinicchayakaraṇatthaṃ vinicchayasālaṃ kārayeti sambandho.
527.不仅仅是城墙等设施，『狮子座位』和走廊等也都要建造。『狮子座位』即四个角落的座位，『走廊』即两侧有门廊的通道。『清晰隔断』指的是建筑内部的分隔，保证结构紧凑且层次分明。走廊内可以设数千个柱子，支撑大厦之用。『议事厅』即公共集会之所，在这个城市中专门建造议事大厅，作为行法裁决的场所。『分类与分类的增广』指的是对于事务的分类、细分及扩展，因此需专门的分类议事厅来处理这些事务。综上，此处说明城市不仅建有防护结构，也设有诸如议事厅、走廊、座位等复杂设施，以满足行政和社会功能。
§528
528.Nigghātatthaṃ amittānanti paṭirājūnaṃ paṭibāhanatthaṃ. Chiddāchiddañca jānitunti dosañca adosañca jānituṃ. Balakāyassa rakkhāyāti hatthiassarathapattisaṅkhātassa balakāyassa senāsamūhassa ārakkhaṇatthāya so nagarasāmiko rājā, senāpaccaṃ senāpatiṃ senānāyakaṃ mahāmattaṃ ṭhapeti ṭhānantare patiṭṭhapetīti attho.
528.『捉拿犯人』是指逮捕罪犯的目的。『防卫敌人』是指守卫抵御不法之徒。『惨杀与被杀』说明知晓如何辨别罪恶和非罪恶的行为。『守护军队之躯』是指定立象征权威的战象和战车，并配备士兵，组成军队以保卫国家。此国王兼任城市长官，置立统率军队的将军与高级军官，继而由其驻守相关地点直至军械安置妥当。综上，强调国家与城市防卫的管理，由国王直接部署军队，安顿军械，确保国家安全与秩序。
§529
529.Ārakkhatthāyabhaṇḍassāti jātarūparajatamuttāmaṇiādirājabhaṇḍassa ārakkhaṇatthāya samantato gopanatthāya me mayhaṃ bhaṇḍaṃ mā vinassīti nidhānakusalaṃ rakkhaṇe kusalaṃ chekaṃ naraṃ purisaṃ bhaṇḍarakkhaṃ bhaṇḍarakkhantaṃ so rājā bhaṇḍāgāre ṭhapetīti sambandho.
529.保护军械的目的在于守护国王所储存的军资宝物，如宝石、枪械等珍贵装备。国王为了维护国家安全而四面守护，使军械不遭破坏或失窃。这里强调军械库的保护措施，国王亲自指派专人管理，以保证这些重要军资的安全无虞。此为一种对国防物资周全严密的保护与监控。
§530
530.Mamatto hoti yo raññoti yo paṇḍito rañño mamatto māmako pakkhapāto hoti. Vuddhiṃ yassa ca icchatīti assa rañño vuddhiñca virūḷhiṃ yo icchati kāmeti, tassa itthambhūtassa paṇḍitassa rājā adhikaraṇaṃ vinicchayādhipaccaṃ deti mittassa mittabhāvassa paṭipajjitunti sambandho.
530.『国王的所有权』说明谁是国王，谁是国王的智慧与主权。『国王的敌人即敌对者』之理，表明国王与敌人水火不容，亲疏有别。国王渴望国家扩张与繁荣，对于渴望国家强盛的智慧者，则给予权柄和治理地位。这不仅因其智慧所致，也因其推行友好政策而受信任。这里强调国王基于智慧和利益的考量，赋予能够促进国家发展的贤明人士以执政权。
§531
531.Uppātesūti ukkāpātadisāḍāhādiuppātesu ca. Nimittesūti mūsikacchinnādīsu ‘‘idaṃ nimittaṃ subhaṃ, idaṃ nimittaṃ asubha’’nti evaṃ nimittajānanasatthesu ca. Lakkhaṇesu cāti itthipurisānaṃ hatthapādalakkhaṇajānanasatthesu ca kovidaṃ chekaṃ ajjhāyakaṃ anekesaṃ sissānaṃ byākaraṇavācakaṃ mantadharaṃ vedattayasaṅkhātamantadhārakaṃ paṇḍitaṃ so rājā porohicce purohitaṭṭhānantare ṭhapetīti sambandho.
531.『起火』指公开爆发的暴动如盗窃焚烧等。『征兆』是对于各种瑞兆或凶兆的观察与理解，如鼠头被砍，属于预兆的范畴，能识别吉凶。『印记』是说能辨认男女特有的手足印记。这里所说的国王是智慧超群的老师，精通经典教义与注释，能阐释众多弟子的教义，经常被王宫僧官所推崇并任命为导师。这体现国王不仅在政治上有权威，在宗教教育和学说阐释上也具有领导地位。
§532
532.Etehaṅgehi sampannoti etehi vuttappakārehi aṅgehi avayavehi sampanno samaṅgībhūto so rājā ‘‘khattiyo’’ti pavuccati kathīyatīti sambandho. Sadā rakkhanti rājānanti ete senāpaccādayo amaccā sadā sabbakālaṃ taṃ rājānaṃ rakkhanti gopenti. Kimiva? Cakkavākova dukkhitaṃ dukkhappattaṃ sakañātiṃ rakkhanto cakkavāko pakkhī ivāti attho.
这些肢体完善完整，这些通过所说的方式，肢体各部分（细节）完善齐全者，称作国王“士族”。其关系是如此。将军等侍卫常常保护国王，侍卫长、亲卫常常无间断地护卫这位国王守护他。如同怎样呢？正如一只天鸦守护着忧苦中的同伴，保护受苦的族群，护卫群鸟，像护翼一般，义理即是如此。
§533
533.Tatheva tvaṃ mahāvīrāti vīruttama, yathā so rājā senāpaccādiaṅgasampanno nagaradvāraṃ thaketvā paṭivasati, tatheva tuvaṃ hatāmitto nihatapaccatthiko khattiyo iva sadevakassa lokassa saha devehi pavattamānassa lokassa dhammarājā dhammena samena rājā dasapāramitādhammaparipūraṇena rājabhūtattā ‘‘dhammarājā’’ti pavuccati kathīyatīti sambandho.
同样，你当被称为大勇士（mahāvīra）者，因你勇猛无畏，正如诸将军等诸肢体完善，驻守城门并守护不退者。你亦当被视为战士士族，犹如护持世间众生，与天神诸天共处，在正法之王地位上，具足十波罗蜜以法为根本，完全达成王者之正法，称为“正法之王”，关系如此。
§534
534.Titthiye nīharitvānāti dhammarājabhāvena paṭipakkhabhūte sakalatitthiye nīharitvā nissesena haritvā nibbisevanaṃ katvā sasenakaṃ dhārañcāpi senāya saha vasavattimārampi nīharitvā . Tamandhakāraṃvidhamitvāti tamasaṅkhātaṃ mohandhakāraṃ vidhamitvā viddhaṃsetvā. Dhammanagaraṃ sattatiṃsabodhipakkhiyadhammasaṅkhātaṃ, khandhāyatanadhātupaṭiccasamuppādabalabojjhaṅgagambhīranayasamantapaṭṭhānadhammasaṅkhātaṃ vā nagaraṃ amāpayi nimmini patiṭṭhāpesīti attho.
『驱除污秽』者，意味着以正法之王身份，排除一切污秽。把城中一切污秽及其所有外境去除，清除污秽，作结踪，暨将军队与卫兵均遣散。韦萨瓦蒂的守护者也一并驱逐。此乃驱除黑暗之义，即以法灯灭除愚痴之昏暗黑暗，使之破除消灭。即以七宝道具及觉支等深妙正法，依蕴、处、界为缘起，全面严密安立此正法之城。
§535
535.Sīlaṃ pākārakaṃ tatthāti tasmiṃ patiṭṭhāpite dhammanagare catupārisuddhisīlaṃ pākāraṃ. Ñāṇaṃ te dvārakoṭṭhakanti te tuyhaṃ sabbaññutaññāṇaāsayānusayañāṇaanāgataṃsañāṇaatītaṃsañāṇādikameva ñāṇaṃ dvārakoṭṭhakanti attho. Saddhā te esikā vīrāti, bhante, asithilaparakkama te tuyhaṃ dīpaṅkarapādamūlato pabhuti sabbaññutaññāṇakāraṇā saddahanasaddhā ussāpitaalaṅkāraalaṅkatathambhoti attho. Dvārapālo ca saṃvaroti te tuyhaṃ chadvārikasaṃvaro rakkhāvaraṇagutti dvārapālo dvārarakkhakoti attho.
『持戒城墙』者，于此建立城邑时，具足四净边戒城墙。『智慧』者，即门与城墙，意谓此为你具足圆满智慧的痕迹，超越俗理的智慧以上之智慧。『信心』者，尊者，是说从光明遍照如晶莹大理石般的定根，为一切圆满全知智力之因缘，成熟且光辉灿烂，信心犹如装饰其上的华丽饰物。『守门人』即守护者，谓你谨守城门，六道之门戒严，防护禁闭，守护者即门的守卫。
§536
536.Satipaṭṭhānamaṭṭālanti te tuyhaṃ catusatipaṭṭhānaaṭṭālamuṇḍacchadanaṃ. Paññā te caccaraṃ muneti, bhante, mune ñāṇavanta te tuyhaṃ pāṭihāriyādianekavidhā paññā caccaraṃ maggasamodhānaṃ nagaravīthīti attho. Iddhipādañca siṅghāṭanti tuyhaṃ chandavīriyacittavīmaṃsasaṅkhātā cattāro iddhipādā siṅghāṭaṃ catumaggasanti. Dhammavīthi sumāpitanti sattatiṃsabodhipakkhiyadhammasaṅkhātāya vīthiyā suṭṭhu māpitaṃ sajjitaṃ, taṃ dhammanagaranti attho.
『念处守护墙』者，谓你具足四念处的墙垣和刈除须发的清净。『智慧』者，尊者，意谓你犹如智者，具足智慧，展现神奇奇巧的多种智慧，形成道路通达之智慧。五力犹如狮子皮，意味你拥有欲、精进、心念、审察四种力量，四种成就之路。七宝道理通达、整治完善，称为正法之城道。
§537
537.Suttantaṃ abhidhammañcāti tava tuyhaṃ ettha dhammanagare suttantaṃ abhidhammaṃ vinayañca kevalaṃ sakalaṃ suttageyyādikaṃ navaṅgaṃ buddhavacanaṃ dhammasabhā dhammādhikaraṇasālāti attho.
『经藏与论藏』者，谓你在此正法城市里，有经藏、论藏、戒律全集，完备并纯净。包括九种经律部佛陀所说真实法、法议会以及正法辩论场所，涵义即此。
§538
538.Suññataṃ animittañcāti anattānupassanāvasena paṭiladdhaṃ suññatavihārañca, aniccānupassanāvasena paṭiladdhaṃ animittavihārañca. Vihārañcappaṇihitanti dukkhānupassanāvasena paṭiladdhaṃ appaṇihitavihārañca. Āneñjañcāti acalaṃ aphanditaṃ catusāmaññaphalasaṅkhātaṃ āneñjavihārañca. Nirodho cāti sabbadukkhanirodhaṃ nibbānañca. Esā dhammakuṭī tavāti esā sabbanavalokuttaradhammasaṅkhātā tava tuyhaṃ dhammakuṭi vasanagehanti attho.
空无及无相者，因无我的观照而得。由无常之观照而得无相境界。行住静坐之法，因忧苦之观照而得不忧苦境界。无染者，即是坚定不动、无所迷乱、四果通达而得之无染境界。止灭者，即一切忧苦之灭止与涅槃。所谓「法屋」者，谓此法义总摄一切、通达无遗者，正是你的法屋、你的法居之意。
§539
539.Paññāyaaggo nikkhittoti paññāvasena paññavantānaṃ aggo. Iti bhagavatā nikkhitto ṭhapito thero paṭibhāne ca paññāya kattabbe kicce, yuttamuttapaṭibhāne vā kovido cheko nāmena sāriputtoti pākaṭo tava tuyhaṃ dhammasenāpati tayā desitassa piṭakattayadhammasamūhassa dhāraṇato pati padhāno hutvā senākiccaṃ karotīti attho.
智慧之首者，谓以智慧为首的智者之最。世尊此处以「智已安立」为喻。长老于诵解或口传中视智慧为根本，能明辨达义者，称为沙利子。沙利子乃你部之法军统帅，因他宣说三藏及诸法义，故负担军务之意。
§540
540.Cutūpapātakusaloti bhante muni, cutūpapāte cutiyā upapattiyā ca kusalo cheko. Iddhiyā pāramiṃ gatoti ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’tiādinā (dī. ni. 1.238; paṭi. ma. 1.102) vuttāya iddhippabhedāya pāramiṃ pariyosānaṃ gato patto nāmena kolito nāma moggallānatthero porohicco tava tuyhaṃ purohitoti sambandho.
所谓善断生死轮回者，尊者比库啊，谓善于断生死之轮回的人。生死轮回即再次生于世间。以神通力达彼岸者，谓虽唯一者而现多身，多而合一，乃如经中所说。此经文后述五力通达圆满者即莫揭罗那尊者，此尊者亦为你的导师、法师。
§541
541.Porāṇakavaṃsadharoti bhante mune, ñāṇavantaṃ porāṇassa vaṃsassa dhārako, paramparajānanako vā uggatejo pākaṭatejo, durāsado āsādetuṃ ghaṭṭetuṃ dukkho asakkuṇeyyoti attho. Dhutavādiguṇenaggoti tecīvarikaṅgādīni terasa dhutaṅgāni vadati ovadatīti dhutavādīguṇena dhutaṅgaguṇena aggo seṭṭho mahākassapatthero tava tuyhaṃ akkhadasso vohārakaraṇe padhānoti attho.
所谓古代世系者，尊者比库啊，谓守护古智世系者，或称为代代相传之火炬，发显高明光辉者。难以亲近、难以破坏者，以其纯正不变之教义。所谓独断精通者，是说大咖萨巴长老乃持三衣及丧具等三净行者中最优第一者，施行严格戒律及弘扬教法者。
§542
542.Bahussuto dhammadharoti bhante mune, bahūnaṃ caturāsītidhammakkhandhasahassānaṃ sutattā bhagavatā bhikkhusaṅghato ca uggahitattā bahussuto anekesaṃ chasatasahassasaṅkhyānaṃ āgamadhammānaṃ satipaṭṭhānādīnañca paramatthadhammānaṃ dhāraṇato dhammadharo ānando. Sabbapāṭhī ca sāsaneti buddhasāsane sabbesaṃ pāṭhīnaṃ paṭhantānaṃ sajjhāyantānaṃ bhikkhūnaṃ aggo seṭṭhoti sabbapāṭhī nāmena ānando nāma thero. Dhammārakkho tavāti tava tuyhaṃ dhammassa piṭakattayadhammabhaṇḍassa ārakkho rakkhako pālako, dhammabhaṇḍāgārikoti attho.
所谓多闻法宝者，尊者比库啊，是指广闻四十八千法蕴之闻法者，因世尊及比库僧团广为宣扬，善于守护及执持三藏正义教义者，名为阿难长老。阿难为法守护者、护持者、典藏者之意。
§543
543.Etesabbe atikkammāti bhagavā bhagyavā sammāsambuddho ete sāriputtādayo mahānubhāvepi there atikkamma vajjetvā mamaṃyeva pamesi pamāṇaṃ akāsi, manasi akāsīti attho. Vinicchayaṃ me pādāsīti vinayaññūhi paṇḍitehi desitaṃ pakāsitaṃ vinaye vinicchayaṃ dosavicāraṇaṃ me mayhaṃ bhagavā pādāsi pakārena adāsi, mayhameva bhāraṃ akāsīti sambandho.
以上诸位皆是世尊之幸运圣人，诸如沙利子等长老虽超越我许多，却不越我限度，心中无越分之念。言下之意为：「请以戒律学问等为我憩脚石。」意即戒律之学问是由世尊以开示明了戒律本分为我指示，世尊以此为教我负担，愿我常负守护此法重担。
§544
544.Yo koci vinaye pañhanti yo koci bhikkhu buddhasāvako vinayanissitaṃ pañhaṃ maṃ pucchati, tattha tasmiṃ pucchitapañhe me mayhaṃ cintanā vimati kaṅkhā natthi. Tañhevatthaṃ taṃ eva pucchitaṃ atthaṃ ahaṃ kathemīti sambandho.
544.若有人对律存疑，或有人以佛陀弟子身份问我与律有关的问题，针对这被询之疑，我心中没有迷惑与怀疑。依此，我会以因缘关系解释问者所问正是该法义的理由。
§545
545.Yāvatā buddhakhettamhīti yāvatā yattake ṭhāne buddhassa āṇākhette taṃ mahāmuniṃ sammāsambuddhaṃ ṭhapetvā vinaye vinayapiṭake vinayavinicchayakaraṇe vā mādiso mayā sadiso natthi, ahameva aggo, bhiyyo mamādhiko kuto bhavissatīti sambandho.
545.所谓“佛陀境界”，指的是佛陀所住之处，乃大圣正自觉者，为律藏律论之主，我无所媲美，实为第一，何处还能有超越于我者？此即因缘关系。
§546
546.Bhikkhusaṅghe nisīditvā bhikkhusaṅghamajjhe nisinno gotamo bhagavā evaṃ gajjati sīhanādaṃ karoti. Kathaṃ? Vinaye ubhatovibhaṅge, khandhakesu mahāvaggacūḷavaggesu, ca-saddena parivāre, upālissa upālinā samo sadiso natthīti evaṃ gajjati.
546.世尊坐于比库僧团正中，如狮子般发出声威轻吼。如何显现？于律藏中，双分律、结集、戒律、戒律总分及细则中，四种声音环绕之时，与比库乌巴利声音相同无异，即是如此发声。
§547
547.Yāvatāti yattakaṃ buddhabhaṇitaṃ buddhena desitaṃ navaṅgaṃ suttageyyādisatthusāsanaṃ satthunā pakāsitaṃ sabbaṃ vinayogadhaṃ taṃ vinaye antopaviṭṭhaṃ vinayamūlakaṃ iccevaṃ passino passantassa.
547.所谓“佛陀所说”，即佛住处所释九支经典、佛陀宣说诸法、诸经皆由佛示现。全体律藏之宗旨乃根据内藏律法根基，正是我眼所见、能见者。
§548
548.Mama kammaṃ saritvānāti gotamo sakyapuṅgavo sakyavaṃsappadhāno, mama kammaṃ mayhaṃ pubbapatthanākammaṃ atītaṃsañāṇena saritvāna paccakkhato ñatvā bhikkhusaṅghamajjhe gato ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.219, 228) maṃ etadagge ṭhāne ṭhapesīti sambandho.
548.我曾缅怀己业，即世尊果德玛，释迦族人之杰出，回忆我先前所作及过往业，凭过去之识知而涵摄周知。进入比库僧团时，我告诫弟子们：“此乃我诸弟子比库们持守之最高戒律中心，正是乌巴利戒律。”这是因缘关系于此最高之处安立我。
§549
549.Satasahassupādāyāti satasahassakappe ādiṃ katvā yaṃ imaṃ ṭhānaṃ apatthayiṃ patthesiṃ, so me attho mayā anuppatto adhigato paṭiladdho vinaye pāramiṃ gato koṭiṃ pattoti attho.
549.所谓“百千劫精进”，乃历经无量百千劫，殊胜不断，践行这法门，承受传法，我于律藏中未曾失败，已达彼岸，以百千万倍资粮成就此法义所在。
§550
550.Sakyānaṃ sakyavaṃsarājūnaṃ nandijanano somanassakārako ahaṃ pure pubbe kappako āsiṃ ahosiṃ, taṃ jātiṃ taṃ kulaṃ taṃ yoniṃ vijahitvā visesena jahitvā chaḍḍetvā mahesino sammāsambuddhassa putto jāto sakyaputtoti saṅkhyaṃ gato sāsanadhāraṇatoti attho.
释迦族释迦王子中，称作难提迦那罗·娑摩那萨那加罗者，我于前劫之前曾为王，曾为有德的尊贵人。断绝了此生之身、家族和出身，特别舍弃一切后，作为圣大正觉者的子嗣诞生，称为释迦子，意谓掌持教法者。
§551
551. Tato paraṃ attano dāsakule nibbattanāpadānaṃ dassento ito dutiyake kappetiādimāha. Tattha ito bhaddakappato heṭṭhā dutiye kappe nāmena añjaso nāma khattiyo eko rājā anantatejo saṅkhyātikkantatejo amitayaso pamāṇātikkantaparivāro mahaddhano anekakoṭisatasahassadhanavā bhūmipālo pathavīpālako rakkhako ahosīti sambandho.
继而，我显现于自己仆人家族中，作为出离者的始祖，遂称为第二劫。有记载云：自此劫以后，地底出现了名为赞陀祇娑（Bhaddakappato）的国，国中有一名叫安扎莎（Añjaso）的王族首领，有一位名为无量光的王者，光辉远超众人，寿命无限，财宝丰饶，有无数千万财富，土地保护者与天下守护者，由此而名。
§552
552.Tassa raññoti tassa tādisassa rājino putto ahaṃ candano nāma khattiyo khattiyakumāro ahosinti sambandho. So ahaṃ jātimadena ca yasamadena ca bhogamadena ca upatthaddho thambhito unnatoti attho.
关于那王，此王之子名为旃陀罗（Candano），为贵族青年。此言意味着我因出生、等级和财产地位均高贵而倍受尊崇、支持与增进。
§553
553.Nāgasatasahassānīti satasahassahatthino mātaṅgā mātaṅgakule jātā tidhā pabhinnā akkhikaṇṇakosasaṅkhātehi tīhi ṭhānehi pabhinnā madagaḷitā sabbālaṅkārabhūsitā sabbehi hatthālaṅkārehi alaṅkatā sadā sabbakālaṃ maṃ parivārentīti sambandho.
有一说，在象族当中，有十万象、百万大象出生于象族，种类繁多，耳长目广，以三处不同部位为辨别标记，皆端庄庄严，佩戴诸般饰物，遍饰以象之装饰，随时环护我，此即缘由。
§554
554.Sabalehi paretohanti tadā tasmiṃ kāle ahaṃ sabalehi attano senābalehi pareto parivārito uyyānaṃ gantukāmako icchanto sirikaṃ nāma nāgaṃ hatthiṃ āruyha abhiruhitvā nagarato nikkhaminti sambandho.
众象悉皆拥护且守护我。当时我以众象之力，自所拥众兵力包围，欲前往园林，登上一头名为室利迦（Sirikaṃ）的大象，乘象离开城邑，此即缘由。
§555
555.Caraṇena ca sampannoti sīlasaṃvarādipannarasacaraṇadhammena samannāgato guttadvāro pihitacakkhādichadvāro susaṃvuto suṭṭhu rakkhitakāyacitto devalo nāma sambuddho paccekasambuddho, mama mayhaṃ purato sammukhe āgacchi pāpuṇīti attho.
具足稳固脚步，秉持戒律守护，不造恶行，谨慎动作，守闭好门，眼目遮护，戒慎聪明，安心修持，名号为塔婆罗（Devalo），即为觉者、独觉者之意，位于我之前面对面而来，意指其真实意义。
§556
556.Pesetvāsirikaṃ nāganti taṃ āgataṃ paccekabuddhaṃ disvā ahaṃ sirikaṃ nāma nāgaṃ abhimukhaṃ pesetvā buddhaṃ āsādayiṃ ghaṭṭesiṃ padussesinti attho. Tato sañjātakopo soti tato tasmā mayā atīva pīḷetvā pesitattā so hatthināgo mayi sañjātakopo padaṃ attano pādaṃ nuddharate na uddharati, niccalova hotīti attho.
看见了一条名为西利迦的那迦来到了那独觉者面前，我将此名西利迦的那迦召唤至面前，使世尊得以触及，意即断除污秽之意。于是由此生起的愤怒消散，因此我感到十分痛苦。那被召唤的大象那迦于我这里生起了愤怒，脚踏住了自己的脚，未曾抬起，意为似乎是死气沉沉的状态。
§557
557.Nāgaṃ duṭṭhamanaṃ disvāti duṭṭhamanaṃ kuddhacittaṃ nādaṃ disvā ahaṃ buddhe paccekabuddhe kopaṃ akāsiṃ dosaṃ uppādesinti attho. Vihesayitvā sambuddhanti devalaṃ paccekasambuddhaṃ vihesayitvā viheṭhetvā ahaṃ uyyānaṃ agamāsinti sambandho.
见那迦心怀恶意，内心愤怒发出怒吼，我于是对世尊与独觉者生起了愤怒，意即由此生起不善之业。因而生出憎恨，憎恨于正觉者、梵天及独觉者，厌弃并憎恨他们，进而远离了园林，意谓关系断绝。
§558
558.Sātaṃ tattha na vindāmīti tasmiṃ āsādane sātaṃ na vindāmi. Āsādananimittaṃ madhuraṃ sukhaṃ na labhāmīti attho. Siro pajjalito yathāti siro mama sīsaṃ pajjalito yathā pajjalamānaṃ viya hotīti attho. Pariḷāhena ḍayhāmīti paccekabuddhe kopassa katattā pacchānutāpapariḷāhena ḍayhāmi uṇhacitto homīti attho.
「我在那里找不到安乐」，谓于所依止处未得安适之意。因依止处未得安乐，为缘故不能获得甜美快乐。好似头火燃烧，即如我的头颅着火般燃烧，意谓极为苦恼。因愤怒而灼烧，谓是由独觉者的忿怒所致，继而因悔恨感到燃烧，谓有意识进入火热状态。
§559
559.Sasāgarantāti teneva pāpakammabalena sasāgarantā sāgarapariyosānā sakalamahāpathavī me mayhaṃ ādittā viya jalitā viya hoti khāyatīti attho. Pitu santikupāgammāti evaṃ bhaye uppanne ahaṃ attano pitu rañño santikaṃ upāgamma upagantvā idaṃ vacanaṃ abraviṃ kathesinti attho.
所谓沉陷于苦海，意指因恶业之力处于苦海之中，沉陷无涯。此大地如同被烧灼一样，意指整个大地似乎被烧焦般。因恐惧而亲近父王，意即由于恐惧产生，我亲近并拜访了自己之父王，且面陈此言。
§560
560.Āsīvisaṃvakupitanti āsīvisaṃ sabbaṃ kupitaṃ kuddhaṃ iva jalamānaṃ aggikkhandhaṃ iva mattaṃ tidhā pabhinnaṃ dantiṃ dantavantaṃ kuñjaraṃ uttamaṃ hatthiṃ iva ca āgataṃ yaṃ paccekabuddhaṃ sayambhuṃ sayameva buddhabhūtaṃ ahaṃ āsādayiṃ ghaṭṭesinti sambandho.
称愤怒如熔铸的铁块，谓铁块全然被火焰熔化，恰似炎热的火团。愤怒的程度甚烈，似同狼牙裂齿、具强大牙齿的大象，乃最高等象类。此那迦是独觉者，自自然然地成为世尊，我因而得以触及和分别此义。
§561
561.Āsādito mayā buddhoti so paccekabuddho mayā āsādito ghaṭṭito ghoro aññehi ghaṭṭetuṃ asakkuṇeyyattā ghoro, uggatapo pākaṭatapo jino pañca māre jitavā evaṃguṇasampanno paccekabuddho mayā ghaṭṭitoti attho. Purā sabbe vinassāmāti tasmiṃ paccekabuddhe kataanādarena sabbe mayaṃ vinassāma vividhenākārena nassāma, bhasmā viya bhavāmāti attho. Khamāpessāma taṃ muninti taṃ paccekabuddhaṃ muniṃ yāva na vinassāma, tāva khamāpessāmāti sambandho.
谓我接近并亲近此独觉者。此独觉者如铁炉烈火般寒冷沉重，难以被他人所触及，十分沉重而剧烈。此独觉者是浴火经历，明明炽烈，战胜了五魔。此独觉者集诸功德，是如来变化现身。故我称之为独觉者。意谓过去皆将陨灭，我们因对该独觉者无礼，故一切将灭亡，如同烧尽成灰。此乃意谓世间将消失，我们祈愿诸尊者、独觉者、圣者长存不灭，故祈愿不使灭亡，如此誓愿。
§562
562.No ce taṃ nijjhāpessāmāti attadantaṃ damitacittaṃ samāhitaṃ ekaggacittaṃ taṃ paccekabuddhaṃ no ce nijjhāpessāma khamāpessāma. Orena sattadivasā sattadivasato orabhāge sattadivase anatikkamitvā sampuṇṇaṃ raṭṭhaṃ me sabbaṃ vidhamissati vinassissati.
若彼不肯忍受我，则以自控制心、专注合一心为本的那位独觉者，将不会忍受；倘若不忍受，则当宽恕他。彼以七日之力、七日之力，从七日之初至末，越境而去，我的天下将悉数覆灭而毁坏。
§563
563.Sumekhalo kosiyo cāti ete sumekhalādayo cattāro rājāno isayo āsādayitvā ghaṭṭetvā anādaraṃ katvā saraṭṭhakā saha raṭṭhajanapadavāsīhi duggatā vināsaṃ gatāti attho.
所谓苏麦迦楼·拘尸耶，乃指四位王主，他们共治一方，贪执无礼，连同统辖的臣民与国家居民，陷于邪恶与灭亡之中，这便是其中的意旨。
§564
564.Yadākuppanti isayoti yadā yasmiṃ kāle saññatā kāyasaññamādīhi saññatā santā brahmacārino uttamacārino seṭṭhacārino isayo kuppanti domanassā bhavanti, tadā sasāgaraṃ sapabbataṃ sadevakaṃ lokaṃ vināsentīti sambandho.
谓之时，若族长与诸王于某时刻因对法的持守——如对身色等诸识的分别——而生慨愤、愤怒忧愁，则必致天地震荡、山岳崩坏，诸天世界悉数覆灭。这是一切相联系的理理。
§565
565.Tiyojanasahassamhīti tesaṃ isīnaṃ ānubhāvaṃ ñatvā te khamāpetuṃ accayaṃ aparādhaṃ desanatthāya pakāsanatthāya tiyojanasahassappamāṇe padese purise sannipātayinti sambandho. Sayambhuṃ upasaṅkaminti sayambhuṃ paccekabuddhaṃ upasaṅkamiṃ samīpaṃ agamāsinti attho.
所谓三十里之内，乃缘知彼诸王之威能，须彼聚合彼等以宽恕为因、免除激烈罪过以宣扬教义；于三十里之地，男子集合，谓之联系。亦谓其等徐徐趋近独觉圣者，乃是近前来了。
§566
566.Allavatthāti mayā saddhiṃ rāsibhūtā sabbe janā allavatthā udakena tintavatthauttarāsaṅgā allasirā tintakesā pañjalīkatā muddhani kataañjalipuṭā buddhassa paccekamunino pāde pādasamīpe nipatitvā nipajjitvā idaṃ vacanamabravunti ‘‘khamassu tvaṃ, mahāvīrā’’tiādikaṃ vacanaṃ abravuṃ kathesunti attho.
所谓水乳交融，意谓众人如水一般融洽，皆浸润在水中，以捆发带作装饰，头发梳成束发，拱手合掌，跪伏于佛陀及独觉圣人足边，俯首屈膝，颂说此言：『愿您宽恕，大勇者。』这即是其意趣。
§567
567.Mahāvīra vīruttama bhante paccekabuddha, mayā tumhesu aññāṇena kataṃ aparādhaṃ khamassu tvaṃ vinodehi, mā manasi karohīti attho . Jano janasamūho taṃ bhagavantaṃ abhi visesena yācati. Pariḷāhaṃ dosamohehi katacittadukkhapariḷāhaṃ amhākaṃ vinodehi tanuṃ karohi, no amhākaṃ raṭṭhaṃ sakalaraṭṭhajanapadavāsino mā vināsaya mā vināsehīti attho.
所谓大勇者，是指尊敬的独觉圣人：我因智慧错误而有罪过，愿您宽恕，请开解，不要放在心上。众人群聚特别向世尊祈求，愿以苦难烦恼、愤恨迷惑所致内心疾苦，获得欢悦和舒缓；更祈托您勿灭我等国家、勿破坏我等一方人民的意涵。
§568
568.Sadevamānusā sabbeti sabbe mānusā sadevā sadānavā pahārādādīhi asurehi saha sarakkhasā ayomayena kūṭena mahāmuggarena sadā sabbakālaṃ me siraṃ mayhaṃ matthakaṃ bhindeyyuṃ padāleyyuṃ.
所有的众生啊，众生皆是神灵。诸神常伴护卫我，护持我远离伤害和外敌，与魔和萨楼迦（鬼神）同在，借助于坚硬无比的岩峰和巨大的猛虎，时时刻刻保护我的头，使之不被破坏，不遭伤害。
§569
569. Tato paraṃ buddhānaṃ khamitabhāvañca kopābhāvañca pakāsento dake aggi na saṇṭhātītiādimāha. Tattha yathā udake aggi na saṇṭhāti na patiṭṭhāti, yathā bījaṃ sele silāmaye pabbate na viruhati, yathā agade osadhe kimi pāṇako na saṇṭhāti. Tathā kopo cittappakopo dummanatā buddhe paṭividdhasacce paccekabuddhe na jāyati na uppajjatīti attho.
然后，明示诸佛具有宽容和无怒的本性，便说：『水中火焰不生不灭，扎种子于岩石山中不发芽，火中草药动物不聚集，如此，怒不生于佛的心中，真实的非怒不生于独觉之中。』意思是，怒即心中之怒、愤怒之念、恶念，绝不会生起于觉者与独觉者。
§570
570. Punapi buddhānaṃ ānubhāvaṃ pakāsento yathā ca bhūmītiādimāha. Tattha yathā ca bhūmi pathavī acalā niccalā, tathā buddho acaloti attho. Yathā sāgaro mahāsamuddo appameyyo pametuṃ pamāṇaṃ gahetuṃ asakkuṇeyyo, tathā buddho appameyyoti attho. Yathā ākāso aphuṭṭhākāso anantako pariyosānarahito, evaṃ tathā buddho akkhobhiyo khobhetuṃ āloḷetuṃ asakkuṇeyyoti attho.
复次说诸佛具有坚固如地的本质，例举：土地坚固不动不摇，佛亦坚如磐石；大海广大无边无法测量、难以驾驭，佛亦广大无量；天空辽阔无碍无尽无边，佛不可被激怒、扰乱。此处即说明佛坚固无动于衷、不可动摇。
§571
571. Tato paraṃ paccekabuddhassa khamanavacanaṃ dassento sadākhantā mahāvīrātiādimāha. Tattha mahāvīrā uttamavīriyavantā buddhā tapassino pāpānaṃ tapanato ‘‘tapo’’ti laddhanāmena vīriyena samannāgatā khantā ca khantiyā ca sampannā khamitā ca paresaṃ aparādhaṃ khamitā sahitā sadā sabbakālaṃ bhavantīti sambandho. Khantānaṃ khamitānañcāti tesaṃ buddhānaṃ khantānaṃ khantiyā yuttānaṃ khamitānaṃ parāparādhakhamitānaṃ sahitānañca gamanaṃ chandādīhi agatigamanaṃ na vijjatīti attho.
接着，说明辟支佛具有宽容之语，称为「常忍」「坚忍」等。所谓坚忍者，是最上最坚强的精进之德、精进者、苦行者，因以精进灭除恶业得名为苦行者，彼等具忍耐与容忍力，能够恒时忍受他人过失，不生恼怒，彼等的忍耐即彼等能以忍耐和宽容彼此报他人之过，此即他们的特质。至于「忍」和「容忍」，是指诸佛和辟支佛具有能忍受他人冒犯及障碍的德行，不起不满的意愿，彼此间无相互愤恨。
§572
572. Iti idaṃ vacanaṃ vatvā sambuddho paccekasambuddho pariḷāhaṃ sattānaṃ uppannadāhaṃ vinodayaṃ vinodayanto mahājanassa purato sannipatitassa sarājakassa mahato janakāyassa sammukhato tadā tasmiṃ kāle nabhaṃ ākāsaṃ abbhuggami uggañchīti attho.
说完上述偈语后，正觉与辟支佛一同消除众生心中的烦恼、烦热，如此度众的正觉者，曾在大国王的王宫前，与众多百姓聚集时，曾升入蓝天、天空高处，并达到超越之境界。
§573
573.Tena kammenahaṃ dhīrāti dhīra dhitisampanna ahaṃ tena kammena paccekabuddhe katena anādarakammena imasmiṃ pacchimattabhave hīnattaṃ lāmakabhāvaṃ rājūnaṃ kappakakammakaraṇajātiṃ ajjhupāgato sampattoti attho. Samatikkamma taṃ jātinti taṃ parāyattajātiṃ saṃ suṭṭhu atikkamma atikkamitvā. Pāvisiṃ abhayaṃ puranti bhayarahitaṃ nibbānapuraṃ nibbānamahānagaraṃ pāvisiṃ paviṭṭho āsinti attho.
借由此功德说：我具有智慧和坚固的意志，今因不尊敬辟支佛而犯此逆业，因世俗中的轻慢和愚癫，如国王般的恶劣行为而堕下贱等层次。若能超越此恶业转入彼岸，便能圆满超越一切轮回，进入无畏、无怖的涅槃之境。其意为：通过正法入口安住无惧，进入涅槃甚大之城，坐卧自在。
§574
574.Tadāpi maṃ mahāvīrāti vīruttama tadāpi tasmiṃ paccekabuddhassa āsādanasamaye api sayambhū paccekabuddho pariḷāhaṃ āsādanahetu uppannaṃ kāyacittadarathaṃ vinodesi dūrīakāsi. Ḍayhamānaṃ tato eva pacchānutāpena kukkuccena ḍayhamānaṃ santapantaṃ maṃ susaṇṭhitaṃ dosaṃ dosato dassane suṭṭhu saṇṭhitaṃ disvā khamāpayi taṃ aparādhaṃ adhivāsesīti sambandho.
当时，即便在那位独觉圣者被追求之时，其自觉独觉者依然以难以忍受之苦为缘由，安抚从身心二轮陷入烦恼的我，使我远离痛苦。因其被焚烧，之后由懊悔和苦恼交加而生的痛苦，导致内心燃烧，我深刻体会到此憎恨根本的恶因，见此恶根固牢，遂怀恕怨心，承受此过错的因缘。
§575
575.Ajjāpi maṃ mahāvīrāti vīruttama, ajjāpi tuyhaṃ samāgamakāle api, tihaggībhi rāgaggidosaggimohaggisaṅkhātehi vā nirayaggipetaggisaṃsāraggisaṅkhātehi vā tīhi aggīhi ḍayhamānaṃ dukkhamanubhavantaṃ maṃ bhagavā sītibhāvaṃ domanassavināsena santakāyacittasaṅkhātaṃ sītibhāvaṃ nibbānameva vā apāpayi sampāpesi. Tayo aggī vuttappakāre te tayo aggī nibbāpesi vūpasamesīti sambandho.
今天，即使我还被称为勇士，且在与你相聚之时，三种火焰——由贪欲、嗔恨和无明所聚合而成的地狱火、饿鬼火及畜生火，烧灼着我，令我在火焰中受苦。世尊以凉爽的气息、摧灭忧愁的方式，以及清凉从容的心，抑制了这三种火焰，令我入灭。三火以所说之法分别被熄灭、止息，故有此缘。
§576
576. Evaṃ attano hīnāpadānaṃ bhagavato dassetvā idāni aññepi tassa savane niyojetvā ovadanto ‘‘yesaṃ sotāvadhānatthī’’tiādimāha. Tattha yesaṃ tumhākaṃ sotāvadhānaṃ sotassa avadhānaṃ ṭhapanaṃ atthi vijjati, te tumhe bhāsato sāsantassa mama vacanaṃ suṇātha manasi karotha. Atthaṃ tumhaṃ pavakkhāmīti yathā yena pakārena mama mayā diṭṭhaṃ padaṃ nibbānaṃ, tathā tena pakārena nibbānasaṅkhātaṃ paramatthaṃ tumhākaṃ pavakkhāmīti sambandho.
如此，世尊示现自身卑贱之行，为示知彼经书，今他又教导他人曰：“应当留心听闻。”此处谓之应留心听闻，即具足你们听闻之心者，应当聆听我为世尊所说之语，起意专注。缘此，我将宣说，使你们明了我所现见之正觉境界涅槃真义，亦能契入如是涅槃之最高意义。
§577
577. Taṃ dassento sayambhuṃ taṃ vimānetvātiādimāha. Tattha sayambhuṃ sayameva bhūtaṃ ariyāya jātiyā jātaṃ santacittaṃ samāhitaṃ paccekabuddhaṃ vimānetvā anādaraṃ katvā tena kammena katenākusalena ajja imasmiṃ vattamānakāle ahaṃ nīcayoniyaṃ parāyattajātiyaṃ kappakajātiyaṃ jāto nibbatto amhi bhavāmi.
传授此法者称世尊为自觉者、自作主，自觉者是自己本生所成，具足圣洁出生，心念镇定，独觉者。传言中说此自觉者轻慢于他故，因其过去以恶行造作，故今处于低劣之类，受深重痛苦轮回苦果，我亦如是。
§578
578.Mā vo khaṇaṃ virādhethāti buddhuppādakkhaṇaṃ vo tumhe mā virādhetha gaḷitaṃ mā karotha, hi saccaṃ khaṇātītā buddhuppādakkhaṇaṃ atītā atikkantā sattā socare socanti, ‘‘mayaṃ alakkhikā dummedhā bhavāmā’’ti evaṃ socantīti attho. Sadatthe attano atthe vuḍḍhiyaṃ vāyameyyātha vīriyaṃ karotha. Vo tumhehi khaṇo buddhuppādakkhaṇo samayo paṭipādito nipphādito pattoti attho.
佛陀嘱咐你们切莫动辄发怒，佛陀刚出世时，请你们不要生嗔恚及恶意，因真实的佛陀初现世间时，众生皆逾越时间，故亦早已超越过去存在；生者皆生于烦恼，死亡苦苦难忍。众生悼念自己，恍恍惚惚，称自己愚痴不慧。遂应善自护惜自己，努力增长勇猛所为。对你们来说，此刻乃佛陀新生之时，其义为已行过之事现已成就。
§579
579. Tato paraṃ saṃsāragatānaṃ ādīnavaṃ upamāupameyyavasena dassento ekaccānañca vamanantiādimāha. Ekaccānaṃ kesañci puggalānaṃ vamanaṃ uddhaṃ uggiraṇaṃ ekaccānaṃ virecanaṃ adhopaggharaṇaṃ eke ekaccānaṃ halāhalaṃ visaṃ mucchākaraṇavisaṃ, ekaccānaṃ puggalānaṃ osadhaṃ rakkhanupāyaṃ bhagavā evaṃ paṭipāṭiyā akkhāsīti sambandho.
继而佛陀以类比多方示现轮回者之苦难，叙说有些人作呕吐，有些人呕出高山，有些人吐泻底流，有些人引吐苦毒而昏迷。某些人使用药草护持身体。佛陀以此种类差别之法，讲说生死轮回苦因，示现事理。
§580
580.Vamanaṃ paṭipannānanti paṭipannānaṃ maggasamaṅgīnaṃ vamanaṃ saṃsārachaḍḍanaṃ saṃsāramocanaṃ bhagavā akkhāsīti sambandho. Phalaṭṭhānaṃ phale ṭhitānaṃ virecanaṃ saṃsārapaggharaṇaṃ akkhāsi. Phalalābhīnaṃ phalaṃ labhitvā ṭhitānaṃ nibbānaosadhaṃ akkhāsi. Gavesīnaṃ manussadevanibbānasampattiṃ gavesīnaṃ pariyesantānaṃ puññakhettabhūtaṃ saṅghaṃ akkhāsīti sambandho.
『遮止』者，谓已决定修行之人。那些同行正道者同具遮止，即断除轮回烦恼，解脱生死苦海者世尊所说也。『结果所依』者，谓立于果报稳固者，取舍净化，离弃轮回牢笼世尊所称。于得果者以果为依止，视涅槃为良药者世尊所称。『追求者』谓寻求人天涅槃成就者，遍求无尽功德之僧团世尊所称。此即其意。
§581
581.Sāsanena viruddhānanti sāsanassa paṭipakkhānaṃ halāhalaṃ kutūhalaṃ pāpaṃ akusalaṃ akkhāsīti sambandho. Yathā āsīvisoti assaddhānaṃ katapāpānaṃ puggalānaṃ saṃsāre dukkhāvahanato āsīvisasadisaṃ yathā āsīviso diṭṭhamattena bhasmakaraṇato diṭṭhaviso sappo attanā daṭṭhaṃ naraṃ jhāpeti ḍayhati dukkhāpeti. Taṃ naraṃ taṃ assaddhaṃ katapāpaṃ naraṃ halāhalavisaṃ evaṃ jhāpeti catūsu apāyesu ḍayhati sosesīti sambandho.
『与教法相违』者，即与正法相对立之毒药、欲念、恶行，是为毒毒害。譬如毒蛇乃不信、不善之人，生死轮回之苦难之毒蛇。仅凭眼见即焚炼之者，烧毁熬炼，苦难其人。此不信恶行之人即毒人，折磨于四恶界，如器械般烧毁、折磨此人，此是其喻。
§582
582.Sakiṃpītaṃ halāhalanti visaṃ halāhalaṃ pītaṃ sakiṃ ekavāraṃ jīvitaṃ uparundhati nāseti. Sāsanena sāsanamhi virajjhitvā aparādhaṃ katvā puggalo kappakoṭimhi koṭisaṅkhye kappepi ḍayhati nijjhāyatīti attho.
『毒饮』谓毒物。饮毒一次则生命受阻、终灭。违背教法，犯戒之人，即便历经千万劫，亦受此烧炙，受苦灭亡，不能解脱，此为道理。
§583
583. Evaṃ assaddhānaṃ puggalānaṃ phalavipākaṃ dassetvā idāni buddhānaṃ ānubhāvaṃ dassento khantiyātiādimāha. Tattha yo buddho vamanādīni akkhāsi, so buddho khantiyā khamanena ca avihiṃsāya sattānaṃ avihiṃsanena ca mettacittavatāya ca mettacittavantabhāvena ca sadevakaṃ saha devehi vattamānaṃ lokaṃ tāreti atikkamāpeti nibbāpeti, tasmā kāraṇā buddhā vo tumhehi avirādhiyā virujjhituṃ na sakkuṇeyyā, buddhasāsane paṭipajjeyyāthāti attho.
如此不信恶行之人，现显果报，故今佛陀亦现说忍耐等法。佛若宣说遮止等，则为以忍辱、放下、无害众生及慈悲心，等具菩萨性德，与天众同行渡化世间者。因此诸佛不可因你们轻慢而厌弃，反应当内证佛法，依教修行。
§584
584. Lābhe ca alābhe ca na sajjanti na bhajanti na lagganti. Sammānane ādarakaraṇe ca vimānane anādarakaraṇe ca acalā pathavīsadisā buddhā bhavanti, tasmā kāraṇā te buddhā tumhehi na virodhiyā na virodhetabbā virujjhituṃ asakkuṇeyyāti attho.
于得失之间不动心、不拥护、不附着；受敬重时恭敬，失尊荣时安然不乱，如大地般稳定，此即佛。故诸佛不可逆你们意愿，不应违抗佛法，亦不可轻慢。
§585
585. Buddhānaṃ majjhattataṃ dassento devadattetiādimāha. Tattha vadhakāvadhakesu sabbesu sattesu samako samamānaso muni buddhamunīti attho.
『宣说诸佛中道』谓均等心。凡杀业受害一切众生，智者佛陀心均等无分别。此指诸佛均具平等无分别心，即是释迦牟尼佛。
§586
586.Etesaṃ paṭigho natthīti etesaṃ buddhānaṃ paṭigho caṇḍikkaṃ dosacittataṃ natthi na saṃvijjati. Rāgomesaṃ na vijjatīti imesaṃ buddhānaṃ rāgopi rajjanaṃ allīyanaṃ na vijjati, na upalabbhati, tasmā kāraṇā, vadhakassa ca orasassa cāti sabbesaṃ samako samacitto buddho hotīti sambandho.
586. 关于对这些存在的憎恨并不存在这一点，意指这些佛的憎恨是猛烈的、带有怒气的心念不存在，也不会生起。对于这些佛来说，贪欲亦不存在，污浊退变亦不存在，也未被察觉。因此，缘由是：佛平等于一切，平等于所有境界，具正念之心的佛是寂静安稳的，这种关系即如杀者与被杀者的对照。
§587
587. Punapi buddhānaṃyeva ānubhāvaṃ dassento panthe disvāna kāsāvantiādimāha. Tattha mīḷhamakkhitaṃ gūthasammissaṃ kāsāvaṃ kasāvena rajitaṃ cīvaraṃ isiddhajaṃ ariyānaṃ dhajaṃ parikkhāraṃ, panthe magge chaḍḍitaṃ disvāna passitvā añjaliṃ katvā dasaṅgulisamodhānaṃ añjalipuṭaṃ sirasi katvā sirasā sirena vanditabbaṃ isiddhajaṃ arahattaddhajaṃ buddhapaccekabuddhasāvakadīpakaṃ cīvaraṃ namassitabbaṃ mānetabbaṃ pūjetabbanti attho.
587. 又说，显现佛的相续中，于行道上见到出家比库身着袈裟等。他们说：“袈裟等即谓用腐臭蚊虫所染、缝补团结而成的袈裟衣服，是由证得者所持的圣旗、圣具。”在道上见此断舍之物后，礼敬合掌，十指并拢敬礼的掌托于头顶，头顶顶礼这顶礼之物，这顶礼是证得阿拉汉果的圣旗，是佛、缘觉、比库弟子之引导旗袍，必须敬礼、尊重、供养，这即其义。
§588
588.Abbhatītāti abhi atthaṅgatā nibbutā. Ye ca buddhā vattamānā idāni jātā ca ye buddhā anāgatā ajātā abhūtā anibbattā apātubhūtā ca ye buddhā. Dhajenānena sujjhantīti anena isiddhajena cīvarena ete buddhā sujjhanti visuddhā bhavanti sobhanti. Tasmā tena kāraṇena ete buddhā namassiyā namassitabbā vanditabbāti attho. ‘‘Etaṃ namassiya’’ntipi pāṭho, tassa etaṃ isiddhajaṃ namassitabbanti attho.
588. 「证果者」意指究竟涅槃者；意指诸佛从根本了断，已证涅槃的众佛，以及现存之佛、未来将来未出世的佛、不生不灭、不生不来的佛身。以此圣旗袍正浓火炼成，藉由此袈裟衣裳，这些佛得以纯净明朗、清净祥瑞。因此因由是，这些佛应当被礼敬，应当受敬礼与供养。此文“此为礼敬”即此义，意谓此袈裟是礼敬的圣旗，必须礼敬。
§589
589. Tato paraṃ attano guṇaṃ dassento satthukappantiādimāha. Tattha satthukappaṃ buddhasadisaṃ suvinayaṃ sundaravinayaṃ sundarākārena dvārattayadamanaṃ hadayena cittena ahaṃ dhāremi savanadhāraṇādinā paccavekkhāmīti attho. Vinayaṃ vinayapiṭakaṃ namassamāno vandamāno vinaye ādaraṃ kurumāno viharissāmi sabbadā sabbasmiṃ kāle vāsaṃ kappemīti attho.
589. 之后，显示自性功德时，说教授之心等。而此“教授之心”指与佛相仿佛的规矩教诲，端正的训诫，端庄美好的形象；守门约束，守护心意，心怀之意，听受持守等回顾自省。此意谓：礼敬律藏，其意为尊敬、供养，是我常住、常行，恒时恒地修行的意愿。
§590
590.Vinayo āsayo mayhanti vinayapiṭakaṃ mayhaṃ okāsabhūtaṃ savanadhāraṇamanasikaraṇauggahaparipucchāpavattanavasena okāsabhūtaṃ gehabhūtanti attho. Vinayo ṭhānacaṅkamanti vinayo mayhaṃ savanādikiccakaraṇena ṭhitaṭṭhānañca caṅkamanaṭṭhānañca. Kappemi vinaye vāsanti vinayapiṭake vinayatantiyā savanadhāraṇapavattanavasena vāsaṃ sayanaṃ kappemi karomi. Vinayo mama gocaroti vinayapiṭakaṃ mayhaṃ gocaro āhāro bhojanaṃ niccaṃ dhāraṇamanasikaraṇavasenāti attho.
590. 关于律藏住处，对我而言，律藏变为熟悉之地；意为经由听受、持守、用心清净不断思惟，使律藏成为我心之所依和居所。律藏被视为法所站立走动之处。修习律藏，即在律学中，藉由听闻、持守、思惟、转学不断，染成了我之所住、所卧。律藏成为我所依篱笆，经常均恒地供养支持，维持如食粮般不断的能量与关注。
§591
591.Vinaye pāramippattoti sakale vinayapiṭake pāramiṃ pariyosānaṃ patto. Samathe cāpi kovidoti pārājikādisattāpattikkhandhānaṃ samathe vūpasame ca vuṭṭhāne ca kovido cheko, adhikaraṇasamathe vā –
591. 关于律藏的圆满达成，谓整个律藏中完满具足众多遍行之功德法。即便是止息禅定中具慧者，对巴拉基等重大罪律的止息、平息、根除，也应精进无怠，或在调解纠纷时亦应精通熟练。此即所谓调伏止诤律仪之道——
‘‘Vivādaṃ anuvādañca, āpattādhikaraṇaṃ tathā;
「争讼与随同辩论，以及过失之事；
Kiccādhikaraṇañceva, caturādhikaraṇā matā’’ti. –
又认为义事亦属于四种审理事项。」
Vuttādhikaraṇesu ca –
关于已陈述之审理事项，又说：
‘‘Sammukhā sativinayo, amūḷhapaṭiññākaraṇaṃ;
「现前调伏为正念调伏，以疏窍痴昧为本；
Yebhuyya tassapāpiyya, tiṇavatthārako tathā’’ti. –
无论何人犯有过失，如三种根本戒法违犯，亦须处理。」
Evaṃ vuttesu ca sattasu adhikaraṇasamathesu atikovido chekoti attho. Upāli taṃ mahāvīrāti bhante mahāvīra, catūsu asaṅkhyeyyesu kappasatasahassesu sabbaññutaññāṇādhigamāya vīriyavanta satthuno devamanussānaṃ anusāsakassa taṃ tava pāde pādayuge upāli bhikkhu vandati paṇāmaṃ karotīti attho.
此等七种审理事项与调伏事中，称为非常精熟。『摩诃毗罗』者，尊称优婆离比库。尊者婆离为四无量劫以来，具诸普遍知识及智慧，勇猛精进的导师，此乃示众神人，应当于您的足端致敬行礼之意。
§592
592. So ahaṃ pabbajitvā sambuddhaṃ namassamāno paṇāmaṃ kurumāno dhammassa ca tena bhagavatā desitassa navalokuttaradhammassa sudhammataṃ sundaradhammabhāvaṃ jānitvā dhammañca namassamāno gāmato gāmaṃ purato punaṃ nagarato nagaraṃ vicarissāmīti sambandho.
592. 我出家后，顶礼正觉，行礼佛陀，并称念佛陀所宣说的法；知晓其为新颖而超出世间、正法纯正且庄严的教法，恭敬法教，之后便从一村至另一村，从一城至另一城巡行修行，此即此文之脉络。
§593
593.Kilesājhāpitā mayhanti mayā paṭividdhaarahattamaggañāṇena mayhaṃ cittasantānagatā sabbe diyaḍḍhasahassasaṅkhā kilesā jhāpitā sositā visositā viddhaṃsitā. Bhavā sabbe samūhatāti kāmabhavādayo sabbe nava bhavā mayā samūhatā saṃ suṭṭhu ūhatā khepitā viddhaṃsitā. Sabbāsavā parikkhīṇāti kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavoti sabbe cattāro āsavā parikkhīṇā parisamantato khayaṃ pāpitā. Idāni imasmiṃ arahattappattakāle punabbhavo punuppattisaṅkhāto bhavo bhavanaṃ jāti natthīti attho.
593. 污染已致全身，缠绕我心者皆已断除：汝以断无明之道识而逆转，令我心中所有所有杂染皆被熄灭。凡是有余者，愈等于已断除之洁净。诸为业所染种种烦恼均已断尽。所有诸根刺(欲贪欲、有为之生)皆被击破、弃绝、消灭，得清净无染。今此实现阿拉汉果之际，意指轮回再生无根断绝，不再复有生死，谓此之意。
§594
594. Uttari somanassavasena udānaṃ udānento svāgatantiādimāha. Tattha buddhaseṭṭhassa uttamabuddhassa santike samīpe ekanagare vā mama āgamanaṃ svāgataṃ suṭṭhu āgamanaṃ sundarāgamanaṃ vata ekantena āsi ahosīti sambandho. Tisso vijjāti pubbenivāsadibbacakkhuāsavakkhayavijjā anuppattā sampattā, paccakkhaṃ katāti attho. Kataṃ buddhassa sāsananti buddhena bhagavatā desitaṃ anusiṭṭhi sāsanaṃ kataṃ nipphāditaṃ vattapaṭipattiṃ pūretvā kammaṭṭhānaṃ manasi karitvā arahattamaggañāṇādhigamena sampāditanti attho.
594. 以愉悦欢喜之声欢呼，谓“欢迎”等语。此中涵义为：在佛陀最胜正觉者近侧居处，或于一城内，我之初来即受到欢迎，初来无疑美好，此即其脉。所谓三种知识乃为：先见知前世、魔障断除、智慧证得，皆一齐具足，称为“实际完成”。“已经完成”义：即由佛陀所示教之法，被依教奉行、完善，修行法门心中清楚，藉得阿拉汉之道果智慧具足圆满，是为含义。
§595
595.Paṭisambhidā catassoti atthapaṭisambhidādayo catasso paññāyo sacchikatā paccakkhaṃ katā. Vimokkhāpi ca aṭṭhimeti cattāri maggañāṇāni cattāri phalañāṇānīti ime aṭṭha vimokkhā saṃsārato muccanūpāyā sacchikatāti sambandho. Chaḷabhiññā sacchikatāti –
595. 彼云“深入分解智慧有四”，即四种解脱智慧已然证得，也是实际亲见、亲证已施行成就。所谓“八项解脱”即四种入道知识及四种果位知识，谓这八解脱乃从轮回中离脱的真实方法，因此称此为义。所谓“六神通得证”意指——
‘‘Iddhividhaṃ dibbasotaṃ, cetopariyañāṇakaṃ;
“以意力变化各种异能，通知他心及天声；
Pubbenivāsañāṇañca, dibbacakkhāsavakkhaya’’nti. –
记忆前世，破除天眼之蔽。”
Imā cha abhiññā sacchikatā paccakkhaṃ katā. Imesaṃ ñāṇānaṃ sacchikaraṇena buddhassa sāsanaṃ katanti attho.
这六种超越神通已被直接证实。这些智慧的证实即成就了佛陀教法的意义。
Itthanti iminā heṭṭhā vuttappakārena. Sudanti padapūraṇamatte nipāto. Āyasmā upāli theroti thirasīlādiguṇayutto sāvako imā pubbacaritāpadānadīpikā gāthāyo abhāsittha kathayitthāti attho.
这就是以下所说的含义。每句都是为了补充阐明词义。长老伍巴离具足坚定持戒与多种优良品德的弟子，曾讲说这些前行戒律的开示偈颂，这就是其意。
Upālittheraapadānavaṇṇanā samattā. · 伍巴离长老本生譬喻注释完毕。
3-7. Aññāsikoṇḍaññattheraapadānavaṇṇanā3-7. 阿念西国德念长老譬喻释义
Padumuttarasambuddhantiādikaṃ āyasmato aññāsikoṇḍaññattherassa apadānaṃ. Ayaṃ kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare gahapatimahāsālakule nibbattitvā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ attano sāsane paṭhamaṃ paṭividdhadhammarattaññūnaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Satthāpissa anantarāyataṃ disvā bhāviniṃ sampattiṃ byākāsi. So yāvajīvaṃ puññāni karonto satthari parinibbute cetiye patiṭṭhāpiyamāne antocetiye ratanagharaṃ kārāpesi, cetiyaṃ parivāretvā sahassaratanagghikāni ca kāresi.
所谓「莲华优婆萨那如来」等，是长老阿难尊者弟子老比库安那尊者的本生传记。此人乃过去佛时代因果所成的功德。在莲华如来时代，他出生于鸿鳄城的豪富世家，受授五戒后修习清净，某日近佛听闻法教，见佛设立教团，奉行住持，为教法初成之比库，守法第一，设立僧伽的领导职位。见此情景，他亲自前来恭敬拜访，跟随一百千比库，终七周间布施丰厚，立心愿望。从佛即往涅槃后，他即展现广大的功德内涵，竭力修习所愿，为佛舍利宝塔建筑宝殿，周绕宝塔建起千间宝楼。
So evaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto vipassissa bhagavato kāle mahākālo nāma kuṭumbiko hutvā aṭṭhakarīsamatte khette sāligabbhaṃ phāletvā gahitasālitaṇḍulehi asambhinnakhīrapāyāsaṃ sampādetvā tattha madhusappisakkarādayo pakkhipitvā buddhappamukhassa saṅghassa adāsi. Sāligabbhaṃ phāletvā gahitagahitaṭṭhānaṃ puna pūrati. Puthukakāle puthukaggaṃ nāma adāsi. Lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādikaraṇe kalāpaggaṃ, khalaggaṃ, bhaṇḍaggaṃ, minaggaṃ koṭṭhagganti evaṃ ekasasse nava vāre aggadānaṃ adāsi, tampi sassaṃ atirekataraṃ sampannaṃ ahosi.
他如是作佛事功德后，离去世间，转生天界与人界之间。于大佛时代名为大阇罗的户主，耕种十八亩田，种植稻谷，酿制香甜的牛奶粥点心，并铸造供奉佛法僧三宝的蜂鸣鼓等法器。他种植稻谷填补耕地空缺，捐献名为“蓬荚果”的土地，并捐献莲花果、蜂蜜果、地果、壶果、仓果等各类土地多次布施，九日九次礼献盛大供养，他的布施比库众多，且极盛大。
Evaṃ yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā devesu ca manussesu ca saṃsaranto amhākaṃ bhagavato uppattito puretarameva kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule nibbatti. Tassa koṇḍaññoti gottato āgataṃ nāmaṃ ahosi. So vayappatto tayo vede uggahetvā lakkhaṇamantesu ca pāraṃ agamāsi. Tena samayena amhākaṃ bodhisatto tusitapurato cavitvā kapilavatthupure suddhodanamahārājassa gehe nibbatti. Tassa nāmaggahaṇadivase aṭṭhuttarasatesu brāhmaṇesu upanītesu ye aṭṭha brāhmaṇā lakkhaṇapariggahaṇatthaṃ mahātalaṃ upanītā. So tesu sabbanavako hutvā mahāpurisassa lakkhaṇanipphattiṃ disvā ‘‘ekaṃsena ayaṃ buddho bhavissatī’’ti niṭṭhaṃ gantvā mahāsattassa abhinikkhamanaṃ udikkhanto vicarati.
他以此无尽功德为业，死后生天界，在天与人之间转世。后来在我们佛陀诞生之前，在离咖毕拉瓦图城不远的名为稻屋的婆罗门村庄中出生，世称为安那罗塔婆罗门，到了三岁因征兆被认知其卓越天赋。此时我们的菩萨离开忉利天，降生于咖毕拉瓦图城纯净繁荣的悉多陀那国王家。国王第八十二十年，八位婆罗门被召请供奉国王阶楼宝座，这八人均通晓预兆，得见伟人之相。菩萨显现未来佛样貌，于达卡那处起程，巡视人间。
Bodhisattopi kho mahatā parivārena vaḍḍhamāno anukkamena vuddhippatto ñāṇaparipākaṃ gantvā ekūnatiṃsatime vasse mahābhinikkhamanaṃ nikkhamanto anomānadītīre pabbajitvā anukkamena uruvelaṃ gantvā padhānaṃ padahi. Tadā koṇḍañño māṇavo mahāsattassa pabbajitabhāvaṃ sutvā lakkhaṇapariggāhakabrāhmaṇānaṃ puttehi vappamāṇavādīhi saddhiṃ attapañcamo pabbajitvā anukkamena bodhisattassa santikaṃ upasaṅkamitvā chabbassāni taṃ upaṭṭhahanto tassa oḷārikāhāraparibhogena nibbinno apakkamitvā isipatanaṃ agamāsi. Atha kho bodhisatto oḷārikāhāraparibhogena laddhakāyabalo vesākhapuṇṇamāyaṃ bodhirukkhamūle aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā abhisambuddho hutvā sattasattāhaṃ bodhimaṇḍeyeva vītināmetvā pañcavaggiyānaṃ ñāṇaparipākaṃ ñatvā āsāḷhīpuṇṇamāyaṃ isipatanaṃ gantvā tesaṃ dhammacakkapavattanasuttantaṃ (mahāva. 13 ādayo; saṃ. ni. 5.1081) kathesi. Desanāpariyosāne koṇḍaññatthero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Atha pañcamiyaṃ pakkhassa anattalakkhaṇasuttantadesanāya (mahāva. 20 ādayo; saṃ. ni. 3.59) arahattaṃ sacchākāsi.
菩萨以广大随从增长，被护送至智慧成熟之年，即二十九岁，大周游出家，从兜率天出发，渡到咖毕拉瓦图，苦行于优楼频婆罗树下，振起修行精进。彼时长老安那罗塔婆罗门的子弟与诸族年轻辈，广召其父师弟子，同以五人组出家，前往菩萨所在，六十天侍奉，受持菩萨私服食粮后，离开至仙人堕处。彼时菩萨着衣就坐于菩提树根，铺设无垢座席，压伏三恶魔，彻底觉悟成正觉，七七日于菩提场中恭敬不废。弟子成熟智慧，阿阇梨于阿萨泼密邑，举行转法轮大经之说法。讲经终了，安那罗塔尊者等一同与十八亿梵天众会，共证初果须陀洹果。五旬后，于无常相讲经中示现阿拉汉果。
§596
596. Evaṃ so arahattaṃ patvā ‘‘kiṃ kammaṃ katvā ahaṃ lokuttarasukhaṃ adhigatomhī’’ti upadhārento attano pubbakammaṃ paccakkhato ñatvā somanassavasena pubbacaritāpadānaṃ udānavasena dassento padumuttarasambuddhantiādimāha. Tassattho heṭṭhā vuttoyeva. Lokajeṭṭhaṃ vināyakanti sakalassa sattalokassa jeṭṭhaṃ padhānanti attho. Visesena veneyyasatte saṃsārasāgarassa paratīraṃ amatamahānibbānaṃ neti sampāpetīti vināyako, taṃ vināyakaṃ. Buddhabhūmimanuppattanti buddhassa bhūmi patiṭṭhānaṭṭhānanti buddhabhūmi, sabbaññutaññāṇaṃ, taṃ anuppatto paṭividdhoti buddhabhūmimanuppatto, taṃ buddhabhūmimanuppattaṃ, sabbaññutappattaṃ buddhabhūtanti attho. Paṭhamaṃ addasaṃ ahanti paṭhamaṃ vesākhapuṇṇamiyā rattiyā paccūsasamaye buddhabhūtaṃ padumuttarasambuddhaṃ ahaṃ addakkhinti attho.
596. 如此，彼人已得阿拉汉果，思惟自言：「我曾造作何种业，乃得超越世间之乐？」思惟自身先前所作业因而明了，心生喜悦，且以昔日所行清净善业之欢喜，如同欢喜之歌声，示现于众，于是称言「莲花最高佛」等。此处之「莲花最高佛」等语，为引喻。其下文说甚深者，即称『世间至高』，意为诸天界之尊长、诸有情界之最上者。尤其指跨越轮回烦恼苦海，达至彼岸无生大涅槃者，即名「尊长」之意，此即尊长的涵义。佛陀境地来自诞生，佛陀住处所在，称为「佛地」；彻证一切智慧悉知，称为圆满成就，故称「安立于佛地」。先见者谓，于初次出世力比库尼满月之夜东方时分，见莲花最高佛已成佛陀，此意也。
§597
597.Yāvatā bodhiyā mūleti yattakā bodhirukkhasamīpe yakkhā samāgatā rāsibhūtā sambuddhaṃ buddhabhūtaṃ taṃ buddhaṃ pañjalīkatā dasaṅgulisamodhānaṃ añjalipuṭaṃ sirasi ṭhapetvā vandanti namassantīti sambandho.
597. 直到菩提树芽刚刚萌生之处，诸天鬼神聚集成群，敬礼已成佛之佛陀。诸众以合掌之手礼敬，手指间距约四寸，四手合十，顶礼敬拜，此谓仪轨间之相。
§598
598.Sabbe devā tuṭṭhamanāti buddhabhūtaṭṭhānaṃ āgatā te sabbe devā tuṭṭhacittā ākāse sañcarantīti sambandho. Andhakāratamonudoti ativiya andhakāraṃ mohaṃ nudo khepano ayaṃ buddho anuppattoti attho.
598. 众天欢喜满足，皆降临佛陀境地。此诸天皆心欢喜，漂浮于虚空之中。谓彼黑暗如深渊，乃极深之无明。此佛陀超越无明黑暗而现其圣迹之意。
§599
599.Tesaṃ hāsaparetānanti hāsehi pītisomanassehi samannāgatānaṃ tesaṃ devānaṃ mahānādo mahāghoso avattatha pavattati, sammāsambuddhasāsane kilese saṃkilese dhamme jhāpayissāmāti sambandho.
599. 此等天人含笑喜乐，彼诸天临在时传出宏大响声，极大声音响起。彼声致力于令烦恼污秽之法于正觉教法中消散毁除，此即该义。
§600
600.Devānaṃ giramaññāyāti vācāya thutivacanena saha udīritaṃ devānaṃ saddaṃ jānitvā haṭṭho haṭṭhena cittena somanassasahagatena cittena ādibhikkhaṃ paṭhamaṃ āhāraṃ buddhabhūtassa ahaṃ adāsinti sambandho.
600. 天语众声赞叹之声共鸣传出，闻知天音，欢欣尽致。以欣悦心意，奉献饮食，为佛陀首次食物。此为义意。
§602
602.Sattāhaṃabhinikkhammāti mahābhinikkhamanaṃ nikkhamitvā sattāhaṃ padhānaṃ katvā sabbaññutaññāṇapadaṭṭhānaṃ arahattamaggañāṇasaṅkhātaṃ bodhiṃ ajjhagamaṃ adhigañchiṃ ahanti attho. Idaṃ me paṭhamaṃ bhattanti idaṃ bhattaṃ sarīrayāpanaṃ brahmacārissa uttamacārissa me mayhaṃ iminā devaputtena paṭhamaṃ dinnaṃ ahosīti attho.
602. 出世大行之人，于七日内达大神通，显得力无比，成就通达一切智慧之道，获得阿拉汉道果所成之觉悟。谓此为初食，乃为修行之体用。最高行者得初食由此天子所赐，况云：「此食为我所受，乃佛子所给予。」此为其义。
§603
603.Tusitā hi idhāgantvāti tusitabhavanato idha manussaloke āgantvā yo devaputto me mama bhikkhaṃ upānayi adāsi, taṃ devaputtaṃ kittayissāmi kathessāmi pākaṭaṃ karissāmi. Bhāsato bhāsantassa mama vacanaṃ suṇāthāti sambandho. Ito paraṃ anuttānapadameva vaṇṇayissāma.
在教法中称为忉利天者，乃指忉利天之所，即此世人间。若有天子从此忉利天来，带来我的比库施舍物，我便会称扬那天子，为他演说，公开宣说。对于讲法者所讲者如同自己言语一般听受，这就是因缘。以后将以无上位真实之境进行描述。
§607
607.Tidasāti tāvatiṃsabhavanā. Agārāti attano uppannabrāhmaṇagehato nikkhamitvā pabbajitvā cha saṃvaccharāni dukkarakārikaṃ karontena bodhisattena saha vasissatīti sambandho.
提陀萨者，谓三十三天之所。出家者者，即许多过去由其婆罗门家中出家，历六个寒暑，与菩萨共住，作诸艰难功业之人，此即因缘。
§608
608.Tato sattamake vasseti tato pabbajitakālato paṭṭhāya sattame saṃvacchare. Buddho saccaṃ kathessatīti chabbassāni dukkarakārikaṃ katvā sattamasaṃvacchare buddho hutvā bārāṇasiyaṃ isipatane migadāye dhammacakkapavattanasuttantadesanāya dukkhasamudayanirodhamaggasaccasaṅkhātaṃ catusaccaṃ kathessatīti attho. Koṇḍañño nāma nāmenāti nāmena gottanāmavasena koṇḍañño nāma. Paṭhamaṃ sacchikāhitīti pañcavaggiyānamantare paṭhamaṃ ādito eva sotāpattimaggañāṇaṃ sacchikāhiti paccakkhaṃ karissatīti attho.
往至第七年，即从出家的时候算起，历第七个寒暑。此义说：佛陀历六年行艰难功业后，于第七年成为佛，住王舍城迦尸渚之仙人堕处鹿野苑，宣说转法轮经，阐明苦集灭道四圣谛。此亦因缘。名孔雀贤者者，依其名号或族姓，称为孔雀贤者。初次证实之意者，在五类知识中，最早心直证入初果漏尽通，是真实证成也。
§609
609.Nikkhantenānupabbajinti nikkhantena bodhisattena saha nikkhamitvā anupabbajinti attho. Tathā anupabbajitvā mayā padhānaṃ vīriyaṃ sukataṃ suṭṭhu kataṃ daḷhaṃ katvā katanti attho. Kilese jhāpanatthāyāti kilese sosanatthāya viddhaṃsanatthāya anagāriyaṃ agārassa ahitaṃ kasivaṇijjādikammavirahitaṃ sāsanaṃ pabbajiṃ paṭipajjinti attho.
「出家后尚未着实住持」者，谓菩萨出家后尚未真正住持修道，然依然发勤为义。以此说：尚未实住，是我勤奋、精进，善巧、坚定、善作。染污除灭之意，为去除烦恼，断除分别，弃绝俗居，弃除俗世及恶业，如销售肉食等不善行而真修习戒法。
§610
610.Abhigantvānasabbaññūti sabbaṃ atītānāgatapaccuppannaṃ vā saṅkhāravikāralakkhaṇanibbānapaññattisaṅkhātaṃ ñeyyaṃ vā jānanto devehi saha vattamāne satta loke buddho migāraññaṃ migadāya vihāraṃ abhigantvā upasaṅkamitvā me mayā sacchikatena iminā sotāpattimaggañāṇena amatabheriṃ amatamahānibbānabheriṃ ahari pahari dassesīti attho.
「至彼皆通晓」者，谓了解一切过去未来现前之所有行所变现象及涅槃相，由知晓故，得于七界诸天共会之时，抵达鹿野苑森林冢中，临近我，与我以所证初果之果位相应，显现无尽畏惧无穷涅槃之威力，此义也。
§611
611.So dānīti so ahaṃ paṭhamaṃ sotāpanno idāni arahattamaggañāṇena amataṃ santaṃ vūpasantasabhāvaṃ padaṃ pajjitabbaṃ pāpuṇitabbaṃ, anuttaraṃ uttaravirahitaṃ nibbānaṃ patto adhigatoti attho. Sabbāsave pariññāyāti kāmāsavādayo sabbe āsave pariññāya pahānapariññāya pajahitvā anāsavo nikkileso viharāmi iriyāpathavihārena vāsaṃ kappemi. Paṭisambhidā catassotyādayo gāthāyo vuttatthāyeva.
「彼乃布施者」者，谓我初次证初果漏尽，现得阿拉汉道果，证入无生无为、宁静清净之所，正当依止，已得此果，证入无上无胜涅槃。证得一切烦恼圆灭，即除去欲等诸烦恼，断结祛除，除斥毒害，安住无染无漏境界，修行无余涅槃，依此感悟。四种断智所说偈文即说此义。
Atha naṃ satthā aparabhāge jetavanamahāvihāre bhikkhusaṅghamajjhe paññattavarabuddhāsane nisinno paṭhamaṃ paṭividdhadhammabhāvaṃ dīpento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño’’ti (a. ni. 1.188) etadagge ṭhapesi. So dvīhi aggasāvakehi attani kariyamānaṃ paramanipaccakāraṃ, gāmantasenāsane ākiṇṇavihārañca pariharitukāmo, vivekābhiratiyā viharitukāmo ca attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ paṭisanthārakaraṇampi papañcaṃ maññamāno satthāraṃ āpucchitvā himavantaṃ pavisitvā chaddantehi nāgehi upaṭṭhiyamāno chaddantadahatīre dvādasa vassāni vasi. Evaṃ tattha vasantaṃ theraṃ ekadivasaṃ sakko devarājā upasaṅkamitvā vanditvā ṭhito evamāha ‘‘sādhu me, bhante, ayyo dhammaṃ desetū’’ti. Thero tassa catusaccagabbhaṃ tilakkhaṇāhataṃ suññatāpaṭisaṃyuttaṃ nānānayavicittaṃ amatogadhaṃ buddhalīlāya dhammaṃ desesi. Taṃ sutvā sakko attano pasādaṃ pavedento –
于是，尊者在杰德瓦那大寺僧团中，坐于圆满觉悟的世尊所设教座之上，宣说首要的授记法相，明示说：“这最尊贵者，是我佛弟子中，智慧通达者的殊胜法。”他将此置于座位上。这位尊者为两位杰出弟子所尊敬，行大般若之事，愿护持村邑军营间之僧院，怀离群隐居志趣，且因重视自身门下近伴的出家护法者群，广施细行。当时，师长入于喜马拉雅，护持于薄伞龙（Chaddanta，传说象王）及其族群之侧，住十二年。如此居于彼处。一日，天帝萨咖来拜，站立而说：“善哉，尊者！大德者，愿为我说法。”长老便以四圣谛之蕴，合诸三相击润空义，呈现诸法无自性之理，以及多种妙智方便，为佛陀圣迹演说法义。天帝闻此，称其为心释，感悦非常，赞叹曰：
‘‘Esa bhiyyo pasīdāmi, sutvā dhammaṃ mahārasaṃ;
“闻尊法，我更生喜，甚觉畅快；
Virāgo desito dhammo, anupādāya sabbaso’’ti. (theragā. 673) –
无取之法已宣说，普遍无染离习气。”（《上座长老传》673）
Thutiṃ akāsi. Thero chaddantadahatīre dvādasa vassāni vasitvā upakaṭṭhe parinibbāne satthāraṃ upasaṅkamitvā parinibbānaṃ anujānāpetvā tattheva gantvā parinibbāyīti.
天帝赞叹毕。长老住于薄伞龙侧十二年后，应病临终。天尊来近，允其入灭，时至即行，其终入涅槃。
Aññāsikoṇḍaññattheraapadānavaṇṇanā samattā. · 阿念西国德念长老譬喻释义完毕。
3-8. Piṇḍolabhāradvājattheraapadānavaṇṇanā3-8. 宾多纳帕拉德瓦迦长老譬喻释义
Padumuttaronāma jinotiādikaṃ āyasmato piṇḍolabhāradvājassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle sīhayoniyaṃ nibbattitvā pabbatapāde guhāyaṃ vihāsi. Bhagavā tassa anuggahaṃ kātuṃ gocarāya pakkantakāle tassa sayanaguhaṃ pavisitvā nirodhaṃ samāpajjitvā nisīdi. Sīho gocaraṃ gahetvā nivatto guhadvāre ṭhatvā bhagavantaṃ disvā haṭṭhatuṭṭho jalajathalajapupphehi pūjaṃ katvā cittaṃ pasādento bhagavato ārakkhaṇatthāya aññe vāḷamige apanetuṃ tīsu velāsu sīhanādaṃ nadanto buddhagatāya satiyā aṭṭhāsi. Yathā paṭhamadivase, evaṃ sattāhaṃ pūjesi. Bhagavā ‘‘sattāhaccayena nirodhā vuṭṭhahitvā vaṭṭissati imassa ettako upanissayo’’ti tassa passantasseva ākāsaṃ pakkhanditvā vihārameva gato.
名曰波突摩达罗的尊者，是比多那帕拉德瓦迦长老的传记中所载。此人大势力行于前佛时，因曾积集无数功德，依生生世世之因果，得于尊者波突摩达罗时转生为狮子。在山下洞中安住。世尊适于其将入寂灭之时，入其寝室，证得寂灭而坐。狮子护其方域，止于洞门，见佛陀甚欢喜，作以池水芦荸等花供养，己心安稳。为护持佛陀，时常吼三声，且闻佛涅槃法际存留，由此吼声而持续约八日，犹如初日般。此后又闻佛法之音，心感欢悦，
Sīho buddhaviyogadukkhaṃ adhivāsetuṃ asakkonto kālaṃ katvā haṃsavatīnagare mahābhogakule nibbattitvā vayappatto nagaravāsīhi saddhiṃ vihāraṃ gantvā satthu dhammadesanaṃ sutvā pasanno sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattetvā yāvajīvaṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto amhākaṃ bhagavato kāle kosambiyaṃ rañño udenassa purohitassa putto hutvā nibbatti. Bhāradvājotissa nāmaṃ ahosi. So vayappato tayo vede uggahetvā pañca māṇavakasatāni mante vācento mahagghasabhāvena ananurūpācārattā tehi pariccatto rājagahaṃ gantvā bhagavato bhikkhusaṅghassa ca lābhasakkāraṃ disvā sāsane pabbajitvā bhojane amattaññū hutvā viharati. Satthārā upāyena mattaññutāya patiṭṭhāpento vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Chaḷabhiñño pana hutvā bhagavato sammukhā ‘‘yaṃ sāvakehi pattabbaṃ, taṃ mayā anuppatta’’nti, bhikkhusaṅghe ca ‘‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’’ti sīhanādaṃ nadi. Tena taṃ bhagavā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sīhanādikānaṃ yadidaṃ piṇḍolabhāradvājo’’ti (a. ni. 1.188, 195) etadagge ṭhapesi.
狮子不堪忍受佛离世之苦，离开山居，历时已久，入汉莎瓦提城豪门之家，老去，被城中居民接纳，常往佛法所，乐闻佛言。心喜悦中，施布施于佛陀门下长老僧团，终身积集功德，生于天人、人间等界。于佛陀灭度之时，转生为迦尸国王乌陀那先知宿主之子，名为巴拉德瓦迦。老矣，熟谙三明，持五百儿童议事，以大议会执事，而因行为不相称被议论，遂与之绝交，缘此，离开王舍城，披剃出家。饭食不过度饮，安居修行。由佛陀加被而心知足，俱修观照，未久即得六通。得六通后，于世尊前宣称：“当由弟子当得之法，我已悉获。”对比库僧团曰：“有人于道果生疑，当来问我。”乃吼狮吼，佛言其为“我佛弟子中狮吼声法之尊者，正是比多那帕拉德瓦迦。”如是而立于座上。
§613
613. Evaṃ etadaggaṃ ṭhānaṃ patvā pubbe katapuññasambhāraṃ saritvā somanassavasena attano puññakammāpadānaṃ vibhāvento padumuttarotiādimāha. Tassattho heṭṭhā vuttova. Purato himavantassāti himālayapabbatato pubbadisābhāgeti attho. Cittakūṭevasī tadāti yadā ahaṃ sīho migarājā hutvā himavantapabbatasamīpe vasāmi, tadā padumuttaro nāma satthā anekehi ca osadhehi, anekehi ca ratanehi cittavicittatāya cittakūṭe cittapabbatasikhare vasīti sambandho.
在这个教法中，世尊讲道：‘在达到这个殊胜的境地后，回忆起先前所作的善法积累，内心欢喜，他能够推展自己的善业来源。’其意如下文所述。‘他山的白雪’是指喜马拉雅山的东边。‘如同在心山的顶上’这句话的含义是，当我作为狮子、兽中王在喜马拉雅山附近居住时，名为‘佛’的导师曾以众多药草和美玉来回应那种色彩斑斓的关系。
§614
614.Abhītarūpo tatthāsinti abhītasabhāvo nibbhayasabhāvo migarājā tattha āsiṃ ahosinti attho. Catukkamoti catūhi disāhi kamo gantuṃ samattho. Yassa saddaṃ suṇitvānāti yassa migarañño sīhanādaṃ sutvā bahujjanā bahusattā vikkhambhanti visesena khambhanti bhāyanti.
‘在那里存在着非凡的形象’意指有非凡、无畏的特质。狮王在那里存在的意思是，‘具备四方的才能’。听到狮子吼声的人，众人、众生巨大浑浊，尤其会停滞（不前），恐惧倍增。
§615
615.Suphullaṃ padumaṃ gayhāti bhagavati pasādena supupphitapadumapupphaṃ ḍaṃsitvā. Narāsabhaṃ narānaṃ āsabhaṃ uttamaṃ seṭṭhaṃ sambuddhaṃ upagacchiṃ, samīpaṃ agaminti attho. Vuṭṭhitassa samādhimhāti nirodhasamāpattito vuṭṭhitassa buddhassa taṃ pupphaṃ abhiropayiṃ pūjesinti attho.
‘捧起丰盈的莲花’指的是依靠世尊的加持，这朵盛开的莲花被咬住后。‘众生之中如同牛首’意指最优秀、最尊崇的正觉者。我走到了他跟前，即进入他的领域。‘从止息的定境中觉醒’是指从灭尽的定境中觉醒的佛陀，让那朵莲花朝他顶上供养，表示崇敬。
§616
616.Catuddisaṃ namassitvāti catūsu disāsu namassitvā sakaṃ cittaṃ attano cittaṃ pasādetvā ādarena patiṭṭhapetvā sīhanādaṃ abhītanādaṃ anadiṃ ghosesinti attho.
‘在四方顶礼’是指在四个方位顶礼，内心保持宁静，恭敬而稳固，自信地发出狮吼声，严厉地向外喊出。
§617
617. Tato buddhena dinnabyākaraṇaṃ pakāsento padumuttarotiādimāha. Taṃ uttānatthameva.
接着，世尊揭示所说的教诫，指出‘佛’的含义等相关事宜。它的意义在于阐明其深远。
§618
618.Vadataṃ seṭṭhoti ‘‘mayaṃ buddhā, mayaṃ buddhā’’ti vadantānaṃ aññatitthiyānaṃ seṭṭho uttamo buddho āgatoti sambandho. Tassa āgatassa bhagavato taṃ dhammaṃ sossāma suṇissāmāti attho.
‘说是最上’是指那些称‘我们是佛，我们是佛’的他教的真正上士，来此的真正佛。对彼的到来，世尊所说的教法我们要倾听、聆听。
§619
619.Tesaṃhāsaparetānanti hāsehi somanassehi paretānaṃ abhibhūtānaṃ samannāgatānaṃ tesaṃ devamanussānaṃ. Lokanāyakoti lokassa nāyako saggamokkhasampāpako mama saddaṃ mayhaṃ sīhanādaṃ pakittesi pakāsesi kathesi, dīghadassī anāgatakāladassī mahāmuni munīnamantare mahanto muni. Sesagāthā suviññeyyameva.
这些诸天、阿修罗等众，因彼此的欢笑欢乐，种种超越已死者的殊胜所具足，是诸天人。『世间之主』者，为世间的导师，能使天上人间得解脱，传闻我如狮子吼之声，广为扬布、表显、宣说，是有远见、能见未来时，广大贤人中之大圣贤。其余歌偈亦极明了。
§622
622. Nāmena padumo nāma cakkavattī hutvā catusaṭṭhiyā jātiyā issariyaṃ issarabhāvaṃ rajjaṃ kārayissatīti attho.
名为帕都摩，成为转轮圣王，将以四万六千众生为对象，行使王权，建立王国，此是义理。
§623
623.Kappasatasahassamhīti sāmyatthe bhummavacanaṃ, kappasatasahassānaṃ pariyosāneti attho.
千百劫的合称，意指广大期间，解释为千百劫的总称。
§624
624.Pakāsite pāvacaneti tena gotamena bhagavatā piṭakattaye pakāsite desiteti attho. Brahmabandhu bhavissatīti tadā gotamassa bhagavato kāle ayaṃ sīho migarājā brāhmaṇakule nibbattissatīti attho. Brahmaññā abhinikkhammāti brāhmaṇakulato nikkhamitvā tassa bhagavato sāsane pabbajissatīti sambandho.
传布、宣说，是谓由世尊果德玛所教导，列入经典中宣说之义。『婆罗门族子』将有此缘故，于世尊时期，此狮子猛兽、王者，降生婆罗门家族之义。『证知梵天』者，出离婆罗门家族，投身世尊教法之义。
§625
625.Padhānapahitattoti vīriyakaraṇatthaṃ pesitacitto. Upadhisaṅkhātānaṃ kilesānaṃ abhāvena nirupadhi. Kilesadarathānaṃ abhāvena upasanto. Sabbāsave sakalāsave pariññāya pahāya anāsavo nikkileso nibbāyissati khandhaparinibbānena nibbuto bhavissatīti attho.
自勤苦持之意，谓致力力行。因无障碍故，内心发起发露坚力。借由无余烦恼，心安止体，无余执著烦恼而安隐；断除一切烦恼，晦暗尽除，终成无缚之涅槃，已灭断的意思。
§626
626.Vijane pantaseyyamhīti janasambādharahite dūrāraññasenāsaneti attho. Vāḷamigasamākuleti kāḷasīhādīhi caṇḍamigasaṅgehi ākule saṃkiṇṇeti attho. Sesaṃ vuttatthamevāti.
在分别灭脱之境界中，不与世俗相应，远离险恶森林及敌军之义。谓如毒蛇群、乌鹰等猛兽暴恶群聚；聚集于同类凶猛野兽之间之意。余文义即如上说。
Piṇḍolabhāradvājattheraapadānavaṇṇanā samattā. · 宾多纳帕拉德瓦迦长老譬喻释义完毕。
3-9. Khadiravaniyattheraapadānavaṇṇanā3-9. 卡迪拉瓦尼亚长老譬喻释义
Gaṅgābhāgīrathī nāmātiādikaṃ āyasmato khadiravaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare titthanāvikakule nibbattitvā mahāgaṅgāya payāgatitthe titthanāvāya kammaṃ karonto ekadivasaṃ sasāvakasaṅghaṃ bhagavantaṃ gaṅgātīraṃ upagataṃ disvā pasannamānaso nāvāsaṅghāṭaṃ yojetvā mahantena pūjāsakkārena paratīraṃ pāpetvā aññataraṃ bhikkhuṃ satthārā āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā taṃ ṭhānantaraṃ patthetvā bhagavato bhikkhusaṅghassa ca mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Bhagavā tassa patthanāya avañjhabhāvaṃ byākāsi.
《迦耶林尊者传记》名义起于迦耶林尊者。此传记亦列于古佛事迹中，各处皆有记载，因果关系分明，功德随之增益。讲述尊者在世尊迦楼迦城时，于廊寺园中出世，执行业报。一日他看到世尊到达江边，心情欢喜，便修缮舟桥，铺设船只，以极大礼敬将世尊渡过江岸。目睹他带领他人、长老比库们于林间集会之所在安置，开设席位，发起大供养，并立誓奉献。世尊因此宣布他意愿将如实实现，言辞肯定其对发心的赞许。
So tato paṭṭhāya puññāni upacinanto devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde magadharaṭṭhe nālakagāme rūpasāriyā nāma brāhmaṇiyā kucchimhi nibbatti. Taṃ vayappattaṃ mātāpitaro gharabandhanena bandhitukāmā hutvā tassa ārocesuṃ. So sāriputtattherassa pabbajitabhāvaṃ sutvā ‘‘mayhaṃ jeṭṭhabhātā ayyo upatisso imaṃ vibhavaṃ chaḍḍetvā pabbajito, tena vantaṃ kheḷapiṇḍaṃ kathāhaṃ anubhavissāmī’’ti jātasaṃvego pāsaṃ anupagacchamānamigo 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 vissamanto ghaṭento vāyamanto ñāṇassa paripākaṃ gatattā nacirasseva chaḷabhiñño arahā ahosi. So arahā hutvā satthāraṃ dhammasenāpatiñca vandituṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya nikkhamitvā 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’’ti (a. ni. 1.198, 203).
他于是积累功德，于天人、人间中流转，体验双重福报。在此佛陀出世的马嘎达国纳罗娑伽村，生于婆罗门卢帕萨利亚之家。历经年老，父母欲将其束缚家中，得悉比库沙利迦尊者已出家，说:“我兄上长者乌帕提索，舍弃世间，出家修道，我亦应当效法。”因生离死别之苦，如同猎人逃逸猎物，克服障碍前往向比库们请教。得知自己心愿后，向佛法军领队呈报自己修学求道之志。比库们接受其出家，授予二十五岁优婆塞戒，派至修行处修练。入林隐居，于迦耶林潜心精进，苦心修炼智慧。修到禅定成熟，迅速证得阿拉汉果。成阿拉汉后，恭敬师长佛陀及法军领袖，整理僧座，穿戴袈裟，开始逐步前往沙瓦提，入耶输陀罗竹园朝拜世尊及法军首领，长久居住。后佛于僧众中坐，树立经典讲法场所，称是长老中最优秀的比库，也是林中僧众的领袖——雷瓦陀。
§628
628. Evaṃ etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā pītisomanassavasena pubbacaritāpadānaṃ pakāsento gaṅgā bhāgīrathītiādimāha. Tattha gaṅgāti gāyamānā ghosaṃ kurumānā gacchatīti gaṅgā. Atha vā go vuccati pathavī, tasmiṃ gatā pavattāti gaṅgā. Anotattadahaṃ tikkhattuṃ padakkhiṇaṃ katvā gataṭṭhāne āvaṭṭagaṅgāti ca pabbatamatthakena gataṭṭhāne bahalagaṅgāti ca tiracchānapabbataṃ vijjhitvā gataṭṭhāne umaṅgagaṅgāti ca tato bahalapabbataṃ paharitvā pañcayojanaṃ ākāsena gataṭṭhāne ākāsagaṅgāti ca tassā patitaṭṭhānaṃ bhinditvā jātaṃ pañca yojanaṃ pokkharaṇīkūlaṃ bhinditvā tattha pana pañcaṅguli viya pañca dhārā hutvā gaṅgā yamunā sarabhū mahī aciravatīti pañca nāmā hutvā jambudīpaṃ pañca bhāgaṃ pañca koṭṭhāsaṃ katvā pañca bhāge pañca koṭṭhāse itā gatā pavattāti bhāgīrathī. Gaṅgā ca sā bhāgīrathī ceti gaṅgābhāgīrathī. ‘‘Bhāgīrathī gaṅgā’’ti vattabbe gāthābandhasukhatthaṃ pubbacariyavasena vuttanti daṭṭhabbaṃ. Himavantā pabhāvitāti satte hiṃsati sītena hanati matheti āloḷetīti himo, himo assa atthīti himavā, tato himavantato paṭṭhāya pabhāvitā pavattā sandamānāti himavantapabhāvitā. Kutitthe nāviko āsinti tassā gaṅgāya caṇḍasotasamāpanne visamatitthe kevaṭṭakule uppanno nāviko āsiṃ ahosinti attho. Orime ca tariṃ ahanti sampattasampattamanusse pārimā tīrā orimaṃ tīraṃ ahaṃ tariṃ tāresinti attho.
628. 如此树立尊显地位，回忆先前近善行，心意欢欣，发扬先世德行，称此江为“迦耶林江”始名。所谓“迦耶林”者，指行走行者之流动声响。亦有称呼其为“牛”的称谓，谓地面随其流动而转动叫做迦耶林。又分别以山为界称不同段落：绕流三面者称为迦耶林环流江，上界大山者称为大迦耶林江，对斜山称为迦耶林斜山江。又对大山峦者称为乌曼迦耶林，将其分为五由旬高空江流称为空中迦耶林，天然裂口分成五由旬水洼处，五股水流似五指状，五条分别与恒河、娑罗城水、印度大地等江河形成五部分，划分洲界五段，名为迦耶林河。此称“迦耶林江”亦即迦耶林江。关于“迦耶林江”诸颂歌寓意，述及其前世德行。又以喜马拉雅山之寒冷、风暴、扰动来解释“喜马拉雅”名称，所以又称其为冰雪山。其流经之处，水流湍急似舟之桨击水面情况，故传为水道暴烈而特殊舟行地。
§629
629.Padumuttaro nāyakoti dvipadānaṃ uttamo satte nibbānaṃ nāyako pāpanako padumuttarabuddho mama puññasampattiṃ nipphādento. Vasīsatasahassehi khīṇāsavasatasahassehi gaṅgāsotaṃ tarituṃ titthaṃ pattoti sambandho.
629. 称莲师者，即二足步兽中王者。安立涅槃中的导师莲师佛，耗尽我功德财宝。居住千余世，已断除烦恼无量，渡过迦耶林河抵达圣地。
§630
630.Bahū nāvā samānetvāti sampattaṃ taṃ sammāsambuddhaṃ disvā vaḍḍhakīhi suṭṭhu saṅkhataṃ kataṃ nipphāditaṃ bahū nāvāyo samānetvā dve dve nāvāyo ekato katvā tassā nāvāya upari maṇḍapachadanaṃ katvā narāsabhaṃ padumuttarasambuddhaṃ paṭimāniṃ pūjesinti attho.
630. 众多船只集合，见正觉佛庄严完善，舱室建造合理，又多船合并成双双连接。于其中高台遮蔽顶盖之舟上，恭敬礼拜导师莲师佛之圣像，寓意尊贵。
§631
631.Āgantvānaca sambuddhoti evaṃ saṅghaṭitāya nāvāya tattha āgantvāna tañca nāvakaṃ nāvamuttamaṃ āruhīti sambandho. Vārimajjhe ṭhito satthāti nāvamārūḷho satthā gaṅgājalamajjhe ṭhito samāno imā somanassapaṭisaṃyuttagāthā abhāsatha kathesīti sambandho.
631. 他乘坐众船而来，此船集合众航者。踏登其首称为船首登上之人。坐于水中即为登船指导者。于江水中登上船首，站立歌唱欢喜，诵说赞歌，此为前世因缘的连锁。
§632
632.Yo so tāresi sambuddhanti yo so nāviko gaṅgāsotāya sambuddhaṃ atāresi. Saṅghañcāpi anāsavanti na kevalameva sambuddhaṃ tāresi, anāsavaṃ nikkilesaṃ saṅghañcāpi tāresīti attho. Tena cittapasādenāti tena nāvāpājanakāle uppannena somanassasahagatacittapasādena devaloke chasu kāmasaggesu ramissati dibbasampattiṃ anubhavissatīti attho.
632.能够使众生超越觉者的人，宛如渡船夫引领众生渡过恒河之水。此处所说不仅是将众生渡至觉者境界，亦指使无染、无垢的僧团亦得超越。所谓“能够使心生欢喜安宁”，乃经由如渡船夫般引领，使心净乐生，伴随欢喜而生，从而于天界六欲天中安乐自在，享受天人福德。
§633
633.Nibbattissatite byamhanti devaloke uppannassa te tuyhaṃ byamhaṃ vimānaṃ sukataṃ suṭṭhu nibbattaṃ nāvasaṇṭhitaṃ nāvāsaṇṭhānaṃ nibbattissati pātubhavissatīti attho. Ākāse pupphachadananti nāvāya uparimaṇḍapakatakammassa nissandena sabbadā gatagataṭṭhāne ākāse pupphachadanaṃ dhārayissatīti sambandho.
633.“涅槃化生者”是指生于天界者，其有一良善、纯净、稳妥且坚固的涅槃居所，即所谓新净船坞。此亦指天界乃飞花遮蔽，借助船上檐篷般的遮挡，常随处处，无处不存飞花掩盖之相。
§634
634.Aṭṭhapaññāsakappamhīti ito puññakaraṇakālato paṭṭhāya aṭṭhapaṇṇāsakappaṃ atikkamitvā nāmena tārako nāma cakkavattī khattiyo cāturanto catūsu dīpesu issaro vijitāvī jitavanto bhavissatīti sambandho. Sesagāthā uttānatthāva.
634.“八十五劫”的意思乃从功德造作时期起算，超过八十五劫。据说名为塔罗的轮王，氏族为刹帝利，统御四方四洲，成为胜利者，霸业稳固兴盛。此乃文中涵义。末尾诗句为阐明扬升之意。
§637
637.Revato nāma nāmenāti revatīnakkhattena jātattā ‘‘revato’’ti laddhanāmo brahmabandhu brāhmaṇaputtabhūto bhavissati brāhmaṇakule uppajjissatīti attho.
637.“雷瓦多”作为人名，是由雷瓦星宿生，意谓由雷瓦星出生。此名属于婆罗门族谱，是婆罗门子嗣出身，将生于婆罗门家族，意为家族来历。
§639
639.Nibbāyissatināsavoti nikkileso khandhaparinibbānena nibbāyissati.
639.“将灭者无染”意即清净涅槃，指五蕴的灭尽后即得灭尽。
§640
640.Vīriyaṃ me dhuradhorayhanti evaṃ padumuttarena bhagavatā byākato ahaṃ kamena pāramitākoṭiṃ patvā me mayhaṃ vīriyaṃ asithilavīriyaṃ dhuradhorayhaṃ dhuravāhaṃ dhurādhāraṃ yogehi khemassa nibbhayassa nibbānassa adhivāhanaṃ āvahanaṃ ahosīti attho. Dhāremi antimaṃ dehanti idānāhaṃ sammāsambuddhasāsane pariyosānasarīraṃ dhāremīti sambandho.
640.“力气坚固不摇”之意，如佛陀所宣说，我经千万善行已达，无有衰减，我力坚强，坚固稳固，具足诸禅定，是安全、无畏、涅槃的保障、载体。意谓我今正持终身，将持正觉法中断灭身，于此生终回。以上为义理关系。
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 vihariṃsu.
于是，于自己本乡之地，携带三位被称为“游方的”、“近事的”、“头上游方的”的弟子，为其三位姐妹之子，令其出家，安排于修习之所安住。他们遂依附于该修习处生活。
Tasmiñca samaye therassa kocideva ābādho uppanno, taṃ sutvā sāriputtatthero – ‘‘revatassa gilānapucchanaṃ adhigamapucchanañca karissāmī’’ti upagañchi. Revatatthero dhammasenāpatiṃ dūratova āgacchantaṃ disvā tesaṃ sāmaṇerānaṃ satuppādavasena ovadiyamāno cāletigāthaṃ abhāsittha. Tattha cāle upacāle sīsūpacāleti tesaṃ ālapanaṃ. Cālā, upacālā, sīsūpacālāti hi itthiliṅgavasena laddhanāmā tayo dārakā pabbajitāpi tathā vohariyyanti. ‘‘Cālī, upacālī, sīsūpacālīti tesaṃ nāmānī’’ti ca vadanti. Yadatthaṃ ‘‘cāle’’tiādinā āmantanaṃ kataṃ, taṃ dassento ‘‘patissatā nu kho viharathā’’ti vatvā tattha kāraṇaṃ āha – ‘‘āgato vo vālaṃ viya vedhī’’ti. Patissatāti patissatikā . Khoti avadhāraṇe. Āgatoti āgañchi. Voti tumhākaṃ. Vālaṃ viya vedhīti vālavedhi viya. Ayañhettha saṅkhepattho – tikkhajavananibbedhikapaññatāya vālavedhirūpo satthukappo tumhākaṃ mātulatthero āgato, tasmā samaṇasaññaṃ upaṭṭhapetvā satisampajaññayuttā eva hutvā viharatha, yathādhigate vihāre appamattā bhavathāti.
当时，长老之中未生任何疾病。有一日，沙利佛长老闻知此事，意欲前往探望雷瓦达长老的病情及复原情况。雷瓦达长老远远见到法军统领，且劝诫他们的沙玛内拉要谨慎修行，遂唱起了关于游方、近事、头上游方的诗歌。在这其中，称呼这三人分别为游方、近事、头上游方，以女子称谓相应之名。后人谓之“游方女”、“近事女”、“头上近事女”。当以此“游方”等称呼为招呼，他们便问：“你们真的住在此处吗？”回答其原因云：“我如同怀有利齿的毒蛇一般而来。”所谓“利齿”即象征锐利坚固。“我来了。”你们也如此。所谓“如带毒牙的毒蛇”，此毒蛇乃能造成锋利致伤之利齿。此处含义是：具锐利快速及锋利不破断的慧眼者长老已前来，故称呼他们为沙玛内拉，凭此恭敬之念心，正念正知地安住，如此勤谨精勤于所安住之处。
Taṃ sutvā te sāmaṇerā dhammasenāpatissa paccuggamanādivattaṃ katvā ubhinnaṃ mātulattherānaṃ paṭisanthāravelāyaṃ nātidūre samādhiṃ samāpajjitvā nisīdiṃsu. Dhammasenāpati revatattherena saddhiṃ paṭisanthāraṃ katvā uṭṭhāyāsanā te sāmaṇere upasaṅkami. Te tathā kālaparicchedassa katattā there upasaṅkamante uṭṭhahitvā vanditvā aṭṭhaṃsu. Thero – ‘‘katarakataravihārena viharathā’’ti pucchitvā tehi ‘‘imāya imāyā’’ti vutte dārakepi evaṃ vinento – ‘‘mayhaṃ bhātiko saccavādī vata dhammassa anudhammacāri’’nti theraṃ pasaṃsanto pakkāmi. Sesamettha uttānatthamevāti.
听闻此事，这些沙玛内拉结束法军统领接送之事，选定彼此两位长老相会之地，坐禅进入定境。法军统领与雷瓦达长老彼此相见后，共同前往，说话之间问长老住处情况，二人答称“如此如此”，亦如此规劝这几个弟子。赞叹此长老：“此人我兄实为实语者，诚行正法”，于是告辞离开。本节意即揭示此事终结于赞叹正法的功德目的。
Khadiravaniyattheraapadānavaṇṇanā samattā. · 卡迪拉瓦尼亚长老譬喻释义完毕。
3-10. Ānandattheraapadānavaṇṇanā三至十、阿难长老譬喻注释
Ārāmadvārā nikkhammātiādikaṃ āyasmato ānandattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare satthu vemātikabhātā hutvā nibbatti. Sumanotissa nāmaṃ ahosi. Pitā panassa nandarājā nāma. So attano puttassa sumanakumārassa vayappattassa haṃsavatīnagarato vīsayojanasate ṭhāne bhoganagaraṃ adāsi. So kadāci kadāci āgantvā satthārañca pitarañca passati. Tadā rājā satthārañca satasahassaparimāṇaṃ bhikkhusaṅghañca sayameva sakkaccaṃ upaṭṭhahi, aññesaṃ upaṭṭhātuṃ na deti.
此出自长老阿难的传记开篇。此传记亦被历代佛陀时代所奉行。文中记载法显尊者论述其业果因缘，历次发扬光大。时逢佛陀在鹤林城（哈姆萨瓦提那），亦时佛陀有弟子尼阿难。其父为难陀王。父业已成就者，赐给其子修建营居欢乐之地，名为须摩那古玛罗，位于鹤林城一百由旬之地。时时，佛陀及其父亲来往彼地。时王奉养百千僧，以极盛之礼待，未令外人干扰。
Tena samayena paccanto kupito ahosi. Kumāro tassa kupitabhāvaṃ rañño anārocetvā sayameva taṃ vūpasamesi. Taṃ sutvā rājā tuṭṭhamānaso ‘‘varaṃ te tāva dammi, gaṇhāhī’’ti āha. Kumāro ‘‘satthāraṃ bhikkhusaṅghañca temāsaṃ upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ icchāmī’’ti āha. ‘‘Etaṃ na sakkā, aññaṃ vadehī’’ti. ‘‘Deva, khattiyānaṃ dve kathā nāma natthi, etaṃ me dehi, na mayhaṃ aññenattho, sace satthā anujānāti, dinnamevā’’ti. So ‘‘satthu cittaṃ jānissāmī’’ti vihāraṃ gato. Tena ca samayena bhagavā gandhakuṭiṃ paviṭṭho hoti. So bhikkhū upasaṅkamitvā ‘‘ahaṃ, bhante, bhagavantaṃ dassanāya āgato, dassetha ma’’nti. Bhikkhū ‘‘sumano nāma thero satthu upaṭṭhāko, tassa santikaṃ gacchāhī’’ti āhaṃsu. So therassa santikaṃ gantvā ‘‘satthāraṃ, bhante, dassethā’’ti āha. Atha thero tassa passantasseva pathaviyaṃ nimujjitvā bhagavantaṃ upasaṅkamitvā ‘‘rājaputto, bhante, tumhākaṃ dassanāya āgato’’ti āha. ‘‘Tena hi bhikkhu bahi āsanaṃ paññapehī’’ti. Thero punapi buddhāsanaṃ gahetvā antogandhakuṭiyaṃ nimujjitvā tassa passantassa bahipariveṇe pātubhavitvā gandhakuṭipariveṇe āsanaṃ paññāpesi. Kumāro taṃ disvā ‘‘mahanto vatāyaṃ bhikkhū’’ti cittaṃ uppādesi.
彼时王怒气冲冲，幼子诲止父王之怒，父王生起喜悦，遂允其愿曰：“我必赐予尔所求，取去罢。”幼子言：“我愿为护持法主及僧团，坚守不违生命意愿。”王曰：“此不可行，须另求。”幼子答曰：“天及王族无二事，请赐我，不为他用，必若佛陀允可，即给予。”王曰：“我知佛心，我将有所施予。”遂入香室。时，世尊亦在香室中。弟子前来，言：“我来承佛圣教，得佛现前。”弟子曰：“名曰须摩那，是佛所护者，尔宜往见。”弟子见须摩那，须摩那即拜佛言：“贵公子，我为来中见尊者。”佛陀令其起座，须摩那叹曰：“众僧广大，是伟力胜者。”
Bhagavāpi gandhakuṭito nikkhamitvā paññattāsane nisīdi. Rājaputto satthāraṃ vanditvā paṭisanthāraṃ katvā ‘‘ayaṃ, bhante, thero tumhākaṃ sāsane vallabho maññe’’ti? ‘‘Āma, kumāra, vallabho’’ti. ‘‘Kiṃ katvā, bhante, esa vallabho’’ti? ‘‘Dānādīni puññāni katvā’’ti. ‘‘Bhagavā, ahampi ayaṃ thero viya anāgate buddhasāsane vallabho hotukāmo’’ti so buddhappamukhassa saṅghassa sattāhaṃ khandhāvāre bhattaṃ datvā sattame divase, ‘‘bhante, mayā pitu santikā tumhākaṃ temāsaṃ paṭijagganavaro laddho, temāsaṃ me vassāvāsaṃ adhivāsethā’’ti vatvā satthu adhivāsanaṃ viditvā saparivāraṃ bhagavantaṃ gahetvā yojane yojane satthu bhikkhusaṅghassa ca vasanānucchavike vihāre kāretvā tattha tattha vasāpento attano vasanaṭṭhānasamīpe satasahassena kīte sobhananāmake uyyāne satasahassena kāritaṃ vihāraṃ pavesāpetvā –
世尊离开香室，坐于预定之座。贵公子礼拜尊者，互相问安，谓曰：“尊者，尔为佛法所爱护者乎？”答曰：“是，贵公子，所爱护。”又问：“尔因何获此爱护？”答曰：“行布施及诸善业故。”贵公子曰：“我亦愿如尊者，未来佛法之爱护者。”遂于七日之夜，供养佛及僧团。七日后曰：“尊者，我父亲贤王已允我夏季安住之所。”知佛之圣住，及尊者随从，行逐里逐里接引供养，建浴园千千名号及壮丽寺院，常住安荫其所。
‘‘Satasahassena me kītaṃ, satasahassena kāritaṃ;
『我以十万众赞叹，十万众付诸行为；』
Sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī’’ti. –
『这就是名为极美的园林，贤大人曾将此接受。』
Udakaṃ pātesi. So vassūpanāyikadivase satthu mahādānaṃ pavattetvā ‘‘iminā nīhārena dānaṃ dadeyyāthā’’ti puttadāre amacce ca dāne kiccakaraṇe ca niyojetvā sayaṃ sumanattherassa vasanaṭṭhānasamīpeyeva vasanto evaṃ attano vasanaṭṭhāne satthāraṃ temāsaṃ upaṭṭhahi. Upakaṭṭhāya pana pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ pavattetvā sattame divase satthu bhikkhusaṅghassa ca pādamūle ticīvare ṭhapetvā vanditvā ‘‘bhante, yadetaṃ mayā khandhāvārato paṭṭhāya puññaṃ kataṃ, na taṃ sakkasampattiādīnaṃ atthāya kataṃ, atha kho ahampi sumanatthero viya anāgate ekassa buddhassa upaṭṭhāko vallabho bhaveyya’’nti patthanaṃ akāsi. Satthā tassa anantarāyataṃ disvā byākaritvā pakkāmi.
他为水洒下。在雨季住持大日子那天，布施发生，贤大人说：『应当由此护堤施与。』于是，他吩咐孩子们和仆役们在布施事上服役，亲自居住在修那长老的居所附近，悉心侍奉这位师长。如是自居于自身住所，持续三个月侍奉师长。待布萨节到来，入村作收夏节长假，并连续七天供施大日布施。第七天，他在师长及比库僧团脚边，披三衣，顶礼说：『尊者，此乃我因行持身布施而作福德，此非为世俗财富等所作。我将来也会像修那长老那样，成为未来一佛的侍者和心爱弟子。』因而发下初心。师尊闻之，遂释然，起身而去。
So tasmiṃ buddhuppāde vassasatasahassaṃ puññāni katvā tato parampi tattha tattha bhave uḷārāni puññakammāni upacinitvā devamanussesu saṃsaranto kassapabhagavato kāle kulagehe nibbatto viññutaṃ patvā ekassa therassa piṇḍāya carato pattaggahaṇatthaṃ uttarasāṭakaṃ katvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭha paccekabuddhe disvā te bhojetvā attano maṅgaluyyāne aṭṭha paṇṇasālāyo kāretvā tesaṃ nisīdanatthāya aṭṭha sabbaratanamayapīṭhe ceva maṇiādhārake ca paṭiyādetvā dasavassasahassāni upaṭṭhānaṃ akāsi, etāni pākaṭāni.
彼时佛陀出世后一百年，彼造诸福德行。其后各处居住，积累众多善行，游行于天人及人间。于咖萨巴佛时代，圆寂于其家中。为供养一长老时，备十六万铜币作祭祀礼敬。复生于天上，后转生为巴拉那西国王，目睹八尊辟支佛，供养于其福荫园中。修建八十余殿堂，设座席并嵌镶装饰宝石，为侍奉他们准备。施助长达一万十年，皆昭显于世。
Kappasatasahassaṃ pana tattha tattha bhave puññāni upacinanto amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbattitvā sabbe ñātake ānandite karonto jātoti ānandotveva nāmaṃ labhi. So anukkamena vayappatto katābhinikkhamane sammāsambodhiṃ patvā pavattitavaradhammacakke paṭhamaṃ kapilavatthuṃ gantvā tato nikkhamante bhagavati tassa parivāratthaṃ pabbajituṃ nikkhamantehi bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi.
那些举世间一百年来积累的福德善业，随之生于兜率天。后转生为无量福王之家，复生于阿弥陀王处。众亲族皆感欢喜，其名曰欢喜。因果之力，年老归灭。此人于正觉前相遇，于初转法轮时，首次往迦毗罗卫，后来出家。为护持佛及其侍从，与善友同出家。敬佛近邻，闻法而生初果——入流果。
Tena ca samayena bhagavato paṭhamabodhiyaṃ vīsativassāni anibaddhā upaṭṭhākā ahesuṃ. Ekadā nāgasamālo pattacīvaraṃ gahetvā vicarati, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā meghiyo, te yebhuyyena satthu cittaṃ nārādhayiṃsu. Athekadivasaṃ bhagavā gandhakuṭipariveṇe paññattavarabuddhāsane bhikkhusaṅghaparivuto nisinno bhikkhū āmantesi – ‘‘ahaṃ, bhikkhave, idāni mahallako ekacce bhikkhū ‘iminā maggena gacchāmī’ti vutte aññena maggena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ ekaṃ bhikkhuṃ vijānathā’’ti. Taṃ sutvā bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, tumhe upaṭṭhahissāmī’’ti āha. Taṃ bhagavā paṭikkhipi. Etenupāyena mahāmoggallānaṃ ādiṃ katvā sabbe mahāsāvakā ‘‘ahaṃ upaṭṭhahissāmi , ahaṃ upaṭṭhahissāmī’’ti uṭṭhahiṃsu ṭhapetvā āyasmantaṃ ānandaṃ. Tepi bhagavā paṭikkhipi.
当时佛陀初转法轮后二十余年，有许多随侍不离。一天，一比库名为拿伽萨玛洛者，持缁衣游行；一名拿伽陀；一名乌帕瓦诺；一名苏那迦托；一名准陀出家；一名萨咖德；一名梅基约等多名，众多持心不／不偏离佛意侍者。某日佛陀坐于香舍附近具名佛坐席，上有比库僧团围绕，告诫诸比库：「比库们，今昔有些比库言‘当从此道而行’，而却行他道；有些将我取下缁衣，弃于地上。你们应当晓悟那些真正奉行法者。」闻此，众比库生起精进法悦。随后长老沙利子起身礼拜佛陀，愿意侍奉佛陀，佛陀默然不应。由此启发，诸大弟子摩诃马哈摩嘎喇那等皆发愿：“我当侍奉佛陀！”皆起立随承认安那律长老，佛陀亦不应其愿。
Ānando pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso, tvampi satthu upaṭṭhākaṭṭhānaṃ yācāhī’’ti. ‘‘Yācitvā laddhupaṭṭhānaṃ nāma kīdisaṃ hoti? Sace ruccati, satthā sayameva vakkhatī’’ti. Atha bhagavā – ‘‘na, bhikkhave, ānando aññehi ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi, āvuso ānanda, satthāraṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā ‘‘sace me, bhante, bhagavā attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, paṇītaṃ piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti āha. ‘‘Ettake guṇe labhato satthu upaṭṭhānaṃ ko bhāro’’ti upavādamocanatthaṃ ime cattāro paṭikkhepā, ‘‘sace, bhante, bhagavā mayā gahitaṃ nimantanaṃ gamissati, sacāhaṃ desantarato āgatāgate tāvadeva dassetuṃ labhāmi, yadā me kaṅkhā uppajjati, tāvadeva bhagavantaṃ upasaṅkamitvā pucchituṃ labhāmi, sace bhagavā parammukhā desitaṃ dhammaṃ puna mayhaṃ byākarissasi, evāhaṃ bhagavantaṃ upaṭṭhahissāmi’’. ‘‘Ettakampi satthu santike anuggahaṃ na labhatī’’ti upavādamocanatthañceva dhammabhaṇḍāgārikabhāvaparipūraṇatthañca imā catasso yācanāti ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi.
安那罗独自寂静地坐着。之后，诸比库向他请说道：「朋友啊，你也应当请求尊者给予侍奉的职位。」安那罗问曰：「请求得到的侍奉职位究竟是怎样的呢？如果合意，世尊自己会亲自说明。」世尊告诫众比库曰：「诸比库，安那罗不应为他人而奋发努力，应了解自己亲自应当侍奉我。」继而，众比库说道：「安那罗，请起身请求侍奉尊者的位置。」长老起身答曰：「世尊，倘若您不给我由自己得到的优良法衣，不给予我优良的乞食，不给一处带有香气的小屋让我安住，不接纳我所请的侍奉职位，我便侍奉世尊。」接着为解除争执，说出这四项反驳：「世尊，假如您接受我所请的侍奉职位，我便愿意随时外出访问别人，应时有疑惑时，我可以随时前往询问您，若世尊愿意再为我宣说曾经讲授的法，我就侍奉世尊。」因为这四项请托及反驳，世尊便接受，而这八件事被安那罗认真承担，他成为忠实的侍奉者。至于此后他因修持成就而获得累劫累劫圆满的波罗蜜果。
So upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya dasabalaṃ duvidhena udakena tividhena dantakaṭṭhena hatthapādaparikammena piṭṭhiparikammena gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto – ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti divasabhāgaṃ santikāvacaro hutvā rattibhāge mahantaṃ daṇḍadīpikaṃ gahetvā gandhakuṭipariveṇaṃ navavāre anupariyāyati satthari pakkosante paṭivacanadānāya, thinamiddhavinodanatthaṃ. Atha naṃ satthā jetavane ariyagaṇamajjhe nisinno anekapariyāyena pasaṃsitvā bahussutānaṃ satimantānaṃ gatimantānaṃ dhitimantānaṃ upaṭṭhākānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesi.
这位侍奉者每天侍奉尊者，使用十项力量，以双重水、三种牙齿、手足清洁、涂脂仪轨、香气环绕小屋等诸般事宜侍奉。他用此等方式工作，侍奉世尊，谓之「这是尊者应当享用的供养，应当履行的侍奉」。白天时时伴随尊者，夜晚则提着大形油灯带着香气环绕屋子，沿着九条小路行走，侍候尊者，上药下达，帮助驱除昏沉。后来，世尊坐于竹林精舍众圣弟子会中，经多方讨论，赞叹良多，安那罗被尊为首席侍奉比库。
Evaṃ satthārā pañcasu ṭhānesu etadagge ṭhapito catūhi acchariyabbhūtadhammehi samannāgato satthu dhammakosārakkho ayaṃ mahāthero sekhova samāno satthari parinibbute heṭṭhā vuttanayena bhikkhūhi samuttejito devatāya ca saṃvejito ‘‘sveyeva ca dāni dhammasaṅgīti kātabbā, na kho pana metaṃ patirūpaṃ, yvāyaṃ sekho sakaraṇīyo asekhehi therehi saddhiṃ dhammaṃ gāyituṃ sannipātaṃ gantu’’nti sañjātussāho vipassanaṃ paṭṭhapetvā bahudeva rattiṃ vipassanāya kammaṃ karonto caṅkame vīriyasamataṃ alabhitvā tato vihāraṃ pavisitvā sayane nisīditvā sayitukāmo kāyaṃ āvaṭṭesi. Apattañca sīsaṃ bimbohanaṃ, pādā ca bhūmito muttamattā, ekasmiṃ antare anupādāya āsavehi cittaṃ vimucci, chaḷabhiñño ahosi.
由此，这位侍奉者在五处重要位置中与四种难以思议的功德共同伫立，是教法护卫的长老。身为弟子，他在世尊涅槃后，因诸比库所依止者已灭而激励众人，也被天众感应。说道：「现在应当合唱法歌，但没有适合此事的风格，弟子愿意和同辈长老一同歌唱。」由此生起热诚，实行观法，夜以继日勤修观禅，获得行进的精进定力。后来返回住处，坐下欲卧，头未倒伏，脚也未贴地，于一瞬间心无贪著，六种妙慧得以具足。
§644
644. Evaṃ chaḷabhiññādiguṇapaṭimaṇḍito upaṭṭhākādiguṇehi etadaggaṭṭhānaṃ patto attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ dassento ārāmadvārā nikkhammātiādimāha. Tattha ārāmadvārāti sabbasattānaṃ dhammadesanatthāya vihāradvārato nikkhamitvā bahidvārasamīpe katamaṇḍapamajjhe supaññattavarabuddhāsane nisinno padumuttaro nāma mahāmuni sammāsambuddho. Vassanto amataṃ vuṭṭhinti dhammadesanāmahāamatadhārāhi dhammavassaṃ vassanto. Nibbāpesi mahājananti mahājanassa cittasantānagatakilesaggiṃ nibbāpesi vūpasamesi, mahājanaṃ nibbānāmatapānena santiṃ sītibhāvaṃ pāpesīti attho.
篇644。得此六妙慧并诸侍奉功德，安那罗通过回忆本生前行，以其欣然欢喜心，现展现昔日初行誓愿，告辞出入寺门。所谓寺门者，是指众生为闻法故由寺院之门出入处。彼时坐于佛座上的是名为波多摩多罗的正觉大圣，终年讲说佛法如大海汇流般广博深邃。波多摩多罗灭尽烦恼，心如大海平静，令广大众生心得安宁，此为恶缘之灭，至善之义。
§645
645.Satasahassaṃ te dhīrāti parivārasampattiṃ dassento āha. Chahi abhiññāhi iddhividhādiñāṇakoṭṭhāsehi samannāgatā anekasatasahassacakkavāḷesu khaṇena gantuṃ samatthāhi iddhīhi samannāgatattā mahiddhikāte dhīrā satasahassakhīṇāsavā chāyāva anapāyinīti katthaci anapagatā chāyā iva taṃ sambuddhaṃ padumuttaraṃ bhagavantaṃ parivārenti parivāretvā dhammaṃ suṇantīti attho.
645。分别示现功德长老展现十方众多智慧，具足神通如意，使其有能力瞬间往返于无数数百万世界之中。如是已具足神通、增具德行的长老，伴随着此波多摩多罗世尊，涤除烦恼，称为涤消者。此意指如影无离，弟子围绕尊者听法，随侍尊者修行，因而呼为护法、侍奉，是称号。
§646
646.Hatthikkhandhagato āsinti tadā bhagavato dhammadesanāsamaye ahaṃ hatthipiṭṭhe nisinno āsiṃ ahosinti attho. Setacchattaṃvaruttamanti patthetabbaṃ uttamaṃ setacchattaṃ mama matthake dhārayanto hatthipiṭṭhe nisinnoti sambandho. Sucārurūpaṃ disvānāti sundaraṃ cāruṃ manohararūpavantaṃ dhammaṃ desiyamānaṃ sambuddhaṃ disvā me mayhaṃ vitti santuṭṭhi somanassaṃ udapajjatha uppajjatīti attho.
646。曾经有一次，世尊讲法时，我坐于佛座旁，手托于膝盖之上。所谓蓦然顶戴净伞，意谓高妙无上之洁白盖伞，我头顶着持而坐于膝上。看到佛所展现莹丽端庄、举止优美、妙相庄严的法时，我由此得到了满足与喜悦，心中自然生起欢喜。
§647
647.Oruyha hatthikkhandhamhāti taṃ bhagavantaṃ nisinnaṃ disvā hatthipiṭṭhito oruyha orohitvā narāsabhaṃ naravasabhaṃ upagacchiṃ samīpaṃ gatoti attho. Ratanamayachattaṃ meti ratanabhūsitaṃ me mayhaṃ chattaṃ buddhaseṭṭhassa matthake dhārayinti sambandho.
持起手臂之义，谓见世尊端坐时，举手遮阴，登上去亲近那人中之王，则意指持宝伞。此宝伞华丽珍宝装饰，乃我所持，护卫于佛陀头顶，与佛相应。
§648
648.Mama saṅkappamaññāyāti mayhaṃ pasādena uppannaṃ saṅkappaṃ ñatvā isīnaṃ antare mahantabhūto so padumuttaro bhagavā. Taṃ kathaṃ ṭhapayitvānāti taṃ attanā desiyamānaṃ dhammakathaṃ ṭhapetvā mama byākaraṇatthāya imā gāthā abhāsatha kathesīti attho.
吾心所生思维，因信心生起之念，深知诸圣中之尊者即为如来佛陀。如何坚定此念？乃是佛亲自宣说法义，依此教法，我以偈颂表达此义。
§649
649. Kathanti ce? Yo sotiādimāha. Soṇṇālaṅkārabhūsitaṃ chattaṃ yo so rājakumāro me matthake dhāresīti sambandho. Tamahaṃ kittayissāmīti taṃ rājakumāraṃ ahaṃ kittayissāmi pākaṭaṃ karissāmi. Suṇotha mama bhāsatoti bhāsantassa mama vacanaṃ suṇotha ohitasotā manasi karothāti attho.
若论为何谓之言？即谓者也。彼持黄金饰伞之王子，此乃我所知护持者。吾言当赞此王子，当明示其显著。听我说者，宜留心听，莫放逸，心中留存。
§650
650.Ito gantvā ayaṃ posoti ayaṃ rājakumāro ito manussalokato cuto tusitaṃ gantvā āvasissati tattha viharissati. Tattha accharāhi purakkhato parivārito tusitabhavanasampattiṃ anubhossatīti sambandho.
离此世而去，将至兜率天居住。彼天宫前，有无人环绕，享受兜率天净土之福德圆满，则此义也。
§651
651.Catuttiṃsakkhattunti tusitabhavanato cavitvā tāvatiṃsabhavane uppanno catuttiṃsavāre devindo devarajjaṃ karissatīti sambandho. Balādhipo aṭṭhasatanti tāvatiṃsabhavanato cuto manussaloke uppanno balādhipo caturaṅginiyā senāya adhipo padhāno aṭṭhasatajātīsu padesarājā hutvā vasudhaṃ anekaratanavaraṃ pathaviṃ āvasissati puthabyaṃ viharissatīti attho.
卅四岁时从兜率天降，且升至他天，生于卅四百王天，将成为天王。复三十三岁时，从此天降至人间，受八百余众军队之统领，成为四马王者，驻居于广袤多宝之土地，享世间生活；此意甚详。
§652
652.Aṭṭhapaññāsakkhattunti aṭṭhapaññāsajātīsu cakkavattī rājā bhavissatīti attho. Mahiyā sakalajambudīpapathaviyā vipulaṃ asaṅkhyeyyaṃ padesarajjaṃ kārayissati.
八十五岁时，将为转轮圣王，统领八十五种族，主宰广大无量恒河沙数之巨土，即整个称为须弥山世界之广大国土。
§654
654.Sakyānaṃkulaketussāti sakyarājūnaṃ kulassa dhajabhūtassa buddhassa ñātako bhavissatīti attho.
654.释义为：『释迦族之冠裔』，意指释迦族国王之族系，这族系为觉者之宗族。
§655
655.Ātāpīti vīriyavā. Nipakoti nepakkasaṅkhātāya paññāya samannāgato. Bāhusaccesu bahussutabhāvesu piṭakattayadhāraṇesu kovido cheko. Nivātavutti anavaññattiko athaddho kāyapāgabbiyādithaddhabhāvavirahito sabbapāṭhī sakalapiṭakattayadhārī bhavissatīti sambandho.
655.『热诚』者，谓具足精进之力。『熟练』者，谓具备成熟的智慧而精通各种典籍。其意指于多方论述中广泛通晓，善于持守三藏教义者。此中关系系指此人具身体健全、言行无损，能够持守诸般三藏教法且未损未缺。
§656
656.Padhānapahitatto soti so ānandatthero vīriyakaraṇāya pesitacitto. Upasanto nirūpadhīti rāgūpadhidosūpadhimohūpadhīhi virahito, sotāpattimaggena pahātabbakilesānaṃ pahīnattā upasanto santakāyacitto.
656.释义为：善于修行勤劳者，如长老阿难，专注于增长精进心，心意宁静，无贪瞋痴等烦恼之染，已断除一切烦恼而入初果，于此心情平静安详。
§657
657.Santi āraññakāti araññe bhavā mahāvane jātā. Saṭṭhihāyanāti saṭṭhivassakāle hāyanabalā . Tidhā pabhinnāti akkhikaṇṇakosasaṅkhātehi tīhi ṭhānehi bhinnamadā. Mātaṅgāti mātaṅgahatthikule jātā. Īsādantāti rathīsāsadisadantā. Urūḷhavā rājavāhanā. Kuñjarasaṅkhātā nāgā hatthirājāno santi saṃvijjanti yathā, tathā satasahassasaṅkhyā khīṇāsavasaṅkhātā paṇḍitā mahiddhikā arahantanāgā santi, sabbe te arahantanāgā buddhanāgarājassa. Na honti paṇidhimhi teti te paṇidhimhi tādisā na honti, kiṃ sabbe te bhayabhītā sakabhāvena saṇṭhātuṃ asamatthāti attho. Sesaṃ vuttanayattā uttānatthamevāti.
657.释义为：『森林』者，谓大森林境地。『六十载之力』者，谓六十年之力气。『三处不同』者，谓耳朵、鼻孔、眼目三处分明。『象族母』者，出自象族之象母。『锐利牙』者，车马有锐利之牙状饰物。『膀大象』者，车马为膀大之象。『龙象』者，如象王般，众多之智者阿拉汉皆为佛之龙象兄弟。言其佛龙象虽众，但不具愿力，是因众皆恐惧，不足以共同持守义理。此中皆为深义所在，故已详述完毕。
Ānandattheraapadānavaṇṇanā samattā. · 阿难长老譬喻注释结束。
Ettāvatā paṭhamā buddhavaggavaṇṇanā samattā. · 至此，第一佛品注释结束。
Paṭhamo bhāgo niṭṭhito. · 第一分结束。
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Khuddakanikāye · 小部中
Apadāna-aṭṭhakathā · 《譬喻注疏》
(Dutiyo bhāgo)
（第二部分）
Therāpadānaṃ
长老譬喻