2. Sīhāsaniyavaggo · 2. 狮子座品义注
2. Sīhāsaniyavaggo2. 狮子座品
1. Sīhāsanadāyakattheraapadānavaṇṇanā1. 狮子座施者长老譬喻注释
Nibbutelokanāthamhītiādikaṃ āyasmato sīhāsanadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto siddhatthassa bhagavato kāle vibhavasampanne saddhāsampanne ekasmiṃ kule nibbatto, dharamāne bhagavati devaloke vasitvā nibbute bhagavati uppannattā viññutaṃ patto bhagavato sārīrikacetiyaṃ disvā ‘‘aho me alābhā, bhagavato dharamāne kāle asampatto’’ti cintetvā cetiye cittaṃ pasādetvā somanassajāto sabbaratanamayaṃ devatānimmitasadisaṃ dhammāsane sīhāsanaṃ kāretvā jīvamānakabuddhassa viya pūjesi. Tassupari gehampi dibbavimānamiva kāresi, pādaṭṭhapanapādapīṭhampi kāresi. Evaṃ yāvajīvaṃ dīpadhūpapupphagandhādīhi anekavidhaṃ pūjaṃ katvā tato cuto devaloke nibbatto cha kāmasagge aparāparaṃ dibbasampattiṃ anubhavitvā manussesu cakkavattisampattiṃ anekakkhattuṃ anubhavitvā saṅkhyātikkantaṃ padesarajjasampattiñca anubhavitvā kassapassa bhagavato sāsane pabbajitvā samaṇadhammaṃ katvā etthantare devamanussesu saṃsaranto imasmiṃ buddhuppāde ekasmiṃ vibhavasampanne kule nibbattitvā viññutaṃ patto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado kammaṭṭhānaṃ gahetvā ghaṭento vāyamanto nacirasseva arahattaṃ pāpuṇi.
涅槃世尊大德长老狮子座赠予传记。此传记亦为诸佛过去所作，各处累积功德，供养已成就者世尊。于一族中得涅槃时，在世尊入灭、具德丰饶、信心坚固之际，涅槃世尊现住天界。世尊涅槃后，其法已经圆满解脱，见世尊舍利塔，生起念‘世尊涅槃时我无缘获益’，于是安心供养舍利塔，心生欢喜，依莲花宝座造立法座如化天宫中之狮子座，礼敬活佛如同一位佛。于其上建立净宅，如天宫楼阁，备设脚墩、脚垫。如此终其一生，供养多种——灯明、香花等无数种礼拜。之后往生天界，享受六欲天福报，又转生人间，历享轮转天帝之盛世荣华无数次。因于咖萨巴世尊法中出家修行，行沙门法，曾于此生结缘佛陀出世，于一具德丰饶的族中得生，得解脱成就。闻佛陀法言，深具信心出家，修行获得受具足戒律，精勤修习各法，勤奋用功，不久便证阿拉汉果位。
§1
1. Evaṃ pattaarahattaphalo attano pubbakammaṃ saritvā somanassaṃ uppādetvā pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Tattha lokassa nātho padhānoti lokanātho, lokattayasāmīti attho. Lokanāthe siddhatthamhi nibbuteti sambandho. Vitthārite pāvacaneti pāvacane piṭakattaye vitthārite patthaṭe pākaṭeti attho. Bāhujaññamhi sāsaneti sikkhattayasaṅgahite buddhasāsane anekasatasahassakoṭikhīṇāsavasaṅkhātehi bahujanehi ñāte adhigateti attho.
1. 如此亲证阿拉汉果之人，回忆先前之所有业行，生起喜悦，揭露过去生行之传记，称其为涅槃世尊传记等。此处所称“世尊”者，即为世界诸佛的主宰，“主宰世界”之意。于佛涅槃而入灭时称为“世尊”，此名有密切之义。又所谓“经文教化”、“浇洒法雨”，在经典整体中称为“经藏”，色义为广泛传播之义。于广大众生中，遍知佛法，证得智慧，脱除烦恼之义。
§2-3
2-3.Pasannacitto sumanoti tadā ahaṃ buddhassa dharamānakāle asampatto nibbute tasmiṃ devalokā cavitvā manussalokaṃ upapanno tassa bhagavato sārīrikadhātucetiyaṃ disvā pasannacitto saddhāsampayuttamano sundaramano ‘‘aho mamāgamanaṃ svāgamana’’nti sañjātapasādabahumāno ‘‘mayā nibbānādhigamāya ekaṃ puññaṃ kātuṃ vaṭṭatī’’ti cintetvā bhagavato cetiyasamīpe bhagavantaṃ uddissa hiraññasuvaṇṇaratanādīhi alaṅkaritvāva sīhāsanaṃ akāsi. Tatra nisinnassa pādaṭṭhapanatthāya pādapīṭhañca kāresi. Sīhāsanassa atemanatthāya tassupari gharañca kāresi. Tena vuttaṃ – ‘‘sīhāsanamakāsahaṃ…pe… gharaṃ tattha akāsaha’’nti. Tena cittappasādenāti dharamānassa viya bhagavato sīhāsanaṃ mayā kataṃ, tena cittappasādena. Tusitaṃ upapajjahanti tusitabhavane upapajjinti attho.
2-3. “心怀光明、善念欢喜”者，吾于佛涅槃时，离开天界，至人间。见世尊舍利塔，心怀信解，意念清净欢悦，生欢喜心曰‘我得佛之来临，正值佛陀回归’，生起深厚敬仰之心，思‘为获涅槃妙果，应行一功德’，于是于佛舍利塔侧，供养世尊，设立黄金、宝石等装饰庄严之狮子座座位，以礼敬佛。为尊敬坐于其上的佛足，特设立足墩。为坐之尊贵，又设宅舍于座上。故有谓曰‘我造狮子座……宅亦在彼’。此为心之安稳，似世尊现住于焉，心境安然。此人随后生于兜率天，谓之生于兜率天宫之意。
§4
4.Āyāmena catubbīsāti tatrupapannassa devabhūtassa sato mayhaṃ sukataṃ puññena nibbattitaṃ pātubhūtaṃ āyāmena uccato catubbīsayojanaṃ vitthārena tiriyato catuddasayojanaṃ tāvadeva nibbattikkhaṇeyeva āsi ahosīti attho. Sesaṃ suviññeyyameva.
4. 彼时此正生于天的天人，年龄四十二岁，满是我以善功累积继生。年龄称四十二由四十二由旬（约四十八余公里）宽广交错的区域为范围，正值涅槃时刻。余略则应详审。
§9
9.Catunnavuteito kappeti ito kappato catunavute kappe yaṃ kammaṃ akariṃ akāsiṃ, tadā tato paṭṭhāya puññabalena kañci duggatiṃ nābhijānāmi, na anubhūtapubbā kāci duggatīti attho.
9. 八十九劫亦称，一由此八十九劫至彼八十九劫之间。吾所造此业，曾未识得地狱恶趣，未闻恶苦先例，谓此义也。
§10
10.Tesattatimhito kappeti ito kappato tesattatikappe. Indanāmā tayo janāti indanāmakā tayo cakkavattirājāno ekasmiṃ kappe tīsu jātīsu indo nāma cakkavattī rājā ahosinti attho. Dvesattatimhitokappeti ito dvesattatikappe. Sumananāmakā tayo janā tikkhattuṃ cakkavattirājāno ahesuṃ.
10. 一百三十劫，指此间至彼间一百三十劫。因‘因陀’之名，称之为因陀三王，一尊即三百年生王之因陀天子。指他三百年及三生王中名为因陀之王。二百三十劫亦称，由此至彼二百三十劫。三王因‘须曼那’之名，皆为三位统治三千岁之天帝也。
§11
11.Samasattatito kappeti ito kappato anūnādhike sattatime kappe varuṇanāmakā varuṇo cakkavattīti evaṃnāmakā tayo cakkavattirājāno cakkaratanasampannā catudīpamhi issarā ahesunti attho. Sesaṃ suviññeyyamevāti.
第十一：「具足百数」超过七十倍，从此百数之内不下于七十倍者有名为瓦鲁那，瓦鲁那即是天帝，如此名号的三位天帝王，皆配有天轮宝座，成为四洲之主。其义理自当深察。余者亦应了知。
Sīhāsanadāyakattheraapadānavaṇṇanā samattā. · 狮子座施者长老譬喻注释完毕。
2. Ekatthambhikattheraapadānavaṇṇanā2. 一柱者长老譬喻注释
Siddhatthassa bhagavatotiādikaṃ āyasmato ekatthambhadāyakatherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle vanakammiko hutvā ekasmiṃ vibhavasampanne kule nibbatto. Tasmiṃ samaye sabbe saddhā pasannā upāsakā ekacchandā ‘‘bhagavato upaṭṭhānasālaṃ karomā’’ti dabbasambhāratthāya vanaṃ pavisitvā taṃ upāsakaṃ disvā ‘‘amhākaṃ ekaṃ thambhaṃ dethā’’ti yāciṃsu. So taṃ pavattiṃ sutvā ‘‘tumhe mā cintayitthā’’ti te sabbe uyyojetvā ekaṃ sāramayaṃ thambhaṃ gahetvā satthu dassetvā tesaṃyeva adāsi. So teneva somanassajāto tadeva mūlaṃ katvā aññāni dānādīni puññāni katvā tato cuto devaloke nibbatto aparāparaṃ chasu kāmāvacaresu dibbasampattiyo anubhavitvā manussesu ca aggacakkavattisampattiṃ anekavāraṃ anubhavitvā asaṅkhyeyyaṃ padesarajjasampattiñca anubhavitvā imasmiṃ buddhuppāde saddhāsampanne ekasmiṃ kule nibbatto mātāpitūhi saddhiṃ bhagavato santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado kammaṭṭhānaṃ gahetvā manasikaronto nacirasseva arahā ahosi.
关于尊贵的悉达多世尊的传记出自长老艾卡坦巴陀雅的传记集中。此传记亦见于古佛时代，各有各的记载。历经世代因果法则，功德积集成熟。悉达多世尊当时为丛林修行者，投生于一富裕之家。当时所有信众欢喜，发心一致请托说：「请为世尊建造一所接待处。」为众生活需用品入山，见此信众便赐予其一根柱子。信众闻教发喜，即以此柱为根基，施设多方供养。随后彼世尊便圆寂升天，先世后世历经六十六种各异欲行，享受天福，无数次经历极盛的轮王成就。然后于信心充足之时，生于一贵族之家，与父母同住世尊左右，听闻法义，信心坚固，出家得法、修行，因缘成熟后不久便成阿拉汉。
§13
13. So evaṃ pattaarahatto attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento siddhatthassātiādimāha. Tattha siddhatthassa bhagavato bhagyasampannassa sammāsambuddhassa. Mahāpūgagaṇoti mahāupāsakasamūho ahu ahosīti attho. Saraṇaṃ gatā ca te buddhanti ‘‘buddhaṃ saraṇa’’nti gatā bhajiṃsu jāniṃsu vā te upāsakā. Tathāgataṃ saddahanti buddhaguṇaṃ attano cittasantāne ṭhapentīti attho.
第十三：即是如此，悉达多世尊回忆前世所造诸善功德，表达对前世所为的赞叹，自称曰：此悉达多世尊者，即幸有福报之正自觉者。所谓大众大居士群，是指护持出家众的广大居士群体。诸居士已投归三宝，敬礼世尊，信仰坚定，信依如来品德，安置于心心诸根。
§14
14.Sabbe saṅgamma mantetvāti sabbe samāgamma sannipatitvā mantetvā aññamaññaṃ saññāpetvā ekacchandā hutvā māḷaṃ upaṭṭhānasālaṃ satthuno atthāya kubbanti karontīti attho. Dabbasambhāresu ekatthambhaṃ alabhantā brahāvane mahāvane vicinantīti sambandho.
第十四：众生聚集，彼此会合，商议善法，互相共议意念，心意和合一致，齐心奋发，为法师建造接待堂。此言意是，因接受建造食物等供养，故得一根柱子以树立于般涅槃林及大林之内，成为识别标志。
§15
15.Tehaṃaraññe disvānāti ahaṃ te upāsake araññe disvāna gaṇaṃ samūhaṃ upagamma samīpaṃ gantvā añjaliṃ paggahetvāna dasaṅgulisamodhānaṃ añjaliṃ sirasi katvā ahaṃ gaṇaṃ upāsakasamūhaṃ ‘‘tumhe imaṃ vanaṃ kimatthaṃ āgatatthā’’ti tadā tasmiṃ kāle paripucchinti sambandho.
第十五：见此林中景象时，我观察到在林中有众多居士群聚，前来靠近，双手合十敬礼，施以十指合掌于头顶，询问太祖说：诸位居士，尔等此来此林有何因缘？当时有传信者如是问之。
§16
16.Te sīlavanto upāsakā me mayā puṭṭhā ‘‘māḷaṃ mayaṃ kattukāmā hutvā ekatthambho amhehi na labbhatī’’ti viyākaṃsu visesena kathayiṃsūti sambandho.
第十六：彼众居士信行具足，向我启示曰：「因欲为大师建造接待堂，大柱一根无由得。」这一重要情况由传信者告知。
§17
17.Mamaṃ mayhaṃ ekatthambhaṃ detha, ahaṃ taṃ dassāmi satthuno santikaṃ ahaṃ thambhaṃ āharissāmi, te bhavanto thambhaharaṇe appossukkā ussāharahitā bhavantūti sambandho.
17.『将我和我一起的支柱交付于我，我将亲自示现于师尊面前，亲自带来那支柱。尔等在搬运支柱时，应当恭敬坚固，而非敷衍应付』，谓此关系。
§24
24.Yaṃ yaṃ yonupapajjāmīti yaṃ yaṃ yoniṃ devattaṃ atha mānusaṃ upagacchāmīti attho. Bhummatthe vā upayogavacanaṃ, yasmiṃ yasmiṃ devaloke vā manussaloke vāti attho. Sesaṃ uttānatthamevāti.
24.『何者为根源生起？何者为根本？』意指：众生生于何种根源，便归于何等天人或人类此义又分为二：其一为地之用语，指在人间或天界所依托的根本；其二为至高无上之义。诸义皆指最高极致之境。
Ekatthambhikattheraapadānavaṇṇanā samattā. · 一柱者长老譬喻注释完毕。
3. Nandattheraapadānavaṇṇanā3. 难德长老譬喻注释
Padumuttarassabhagavatotiādikaṃ āyasmato nandattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare ekasmiṃ kule nibbattitvā viññutaṃ patto bhagavato santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ indriyesu guttadvārānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayaṃ taṃ ṭhānantaraṃ patthento bhagavato bhikkhusaṅghassa ca pūjāsakkārabahulaṃ mahādānaṃ pavattetvā ‘‘ahaṃ, bhante, anāgate tumhādisassa buddhassa evarūpo sāvako bhaveyya’’nti paṇidhānaṃ akāsi.
称『莲长老圣者世尊』等语出自具寿长老南达之赞歌。此长老亦于前佛时有殊胜功德，随时现世或涅槃。其过往传记中，曾生于鸿雀城某一族家，得闻世尊正法后，单身一人立于两道门户之上安置长梃，端然不动。见此景象，亲自慰劳并朝拜世尊及僧团，广布礼敬与布施，发愿『未来当成为如佛如师般之弟子』。
So tato paṭṭhāya devamanussesu saṃsaranto atthadassissa bhagavato kāle dhammatāya nāma nadiyā mahanto kacchapo hutvā nibbatto ekadivasaṃ satthāraṃ nadiṃ tarituṃ tīre ṭhitaṃ disvā sayaṃ bhagavantaṃ tāretukāmo satthu pādamūle nipajji. Satthā tassa ajjhāsayaṃ ñatvā piṭṭhiṃ abhiruhi. So haṭṭhatuṭṭho vegena sotaṃ chindanto sīghataraṃ paratīraṃ pāpesi. Bhagavā tassa anumodanaṃ vadanto bhāviniṃ sampattiṃ kathetvā pakkāmi.
彼时此长老化身为大龟，为显佛法伟力，于世尊时代大河中停驻一日。见世尊欲渡河，乃俯伏于佛足根前，佛知其心意，登其壳而过。大龟迅速游弋，早至彼岸。世尊为其称许，开示修行成就之义后离去。
So tena puññakammena sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ suddhodanamahārājassa aggamahesiyā mahāpajāpatigotamiyā kucchimhi nibbatto, tassa nāmaggahaṇadivase ñātisaṅghaṃ nandayanto jātoti ‘‘nando’’tveva nāmaṃ akaṃsu. Tassa vayappattakāle bhagavā pavattitavaradhammacakko lokānuggahaṃ karonto anukkamena kapilavatthuṃ gantvā ñātisamāgame pokkharavassaṃ aṭṭhuppattiṃ katvā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathetvā dutiyadivase piṇḍāya paviṭṭho ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā nivesanaṃ gantvā ‘‘dhammañcare sucarita’’nti (dha. pa. 169) gāthāya mahāpajāpatiṃ sotāpattiphale rājānaṃ sakadāgāmiphale patiṭṭhāpetvā tatiyadivase nandakumārassa abhisekagehapavesanaāvāhamaṅgalesu vattamānesu piṇḍāya pāvisi. Satthā nandakumārassa hatthe pattaṃ datvā maṅgalaṃ vatvā tassa hatthato pattaṃ aggahetvāva vihāraṃ gato , taṃ pattahatthaṃ vihāraṃ āgataṃ anicchamānaṃyeva pabbājetvā tathāpabbājitattāyeva anabhiratiyā pīḷitaṃ ñatvā upāyena tassa taṃ anabhiratiṃ vinodesi. So yoniso paṭisaṅkhāya vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Thero puna divase bhagavantaṃ upasaṅkamitvā evamāha – ‘‘yaṃ me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā’’ti. Bhagavāpi ‘‘yadeva te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, tadāhaṃ mutto etasmā paṭissavā’’ti āha. Athassa bhagavā savisesaṃ indriyesu guttadvārataṃ ñatvā taṃ guṇaṃ vibhāvento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando’’ti (a. ni. 1.219, 230) indriyesu guttadvārabhāvena naṃ etadagge ṭhapesi. Thero hi ‘‘indriyāsaṃvaraṃ nissāya imaṃ vippakāraṃ patto, tamahaṃ suṭṭhu niggaṇhissāmī’’ti ussāhajāto balavahirottappo tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramiṃ agamāsi.
因其善业，此长老于古代佛陀降生之时，生于咖毕拉城，生身为净居王之继后大巴嘉巴娣果德弥之子。于出家命名时称为难陀。年迈之际，佛陀转法轮，普化众生，特意前往咖毕拉城亲临亲属集会，施设莲华池，全讲『长寿本生经』佳话，并于第二日布施食果，告诫胜进安住觉悟。第三日参与难陀王子加冕仪式，入席奉献饭食。世尊于其手中授与胜利旗帜，赐与吉祥祝愿。后因其不喜寺中久居之意，遂出家离俗，虽心有所苦，世尊以善巧方能化解。彼善于正思维，渐而成就内观，敏速不久即获阿拉汉果。此长老于某日承佛教诲，说：『世尊，愿舍我执，不再执着于对五蕴六入中所依止之所有认知』。佛言：『难陀，当你心脱离一切贪爱烦恼，真自由时，我当舍此执着』。佛更示现其六根纽门虽完美无缺，但最显殊胜者乃为难陀所持之根门。此长老因守护根门之功力，坚决精进，虽力大勇猛，亦无狂气，遂由此精进力契入根门守护之巅峰。
§27
27. Evaṃ so etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā somanassappatto pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Vatthaṃ khomaṃ mayā dinnanti khomaraṭṭhe jātaṃ vatthaṃ bhagavati cittappasādena gāravabahumānena mayā paramasukhumaṃ khomavatthaṃ dinnanti attho. Sayambhussāti sayameva bhūtassa jātassa ariyāya jātiyā nibbattassa. Mahesinoti mahante sīlasamādhipaññāvimuttivimuttiñāṇadassanakkhandhe esi gavesīti mahesi, tassa mahesino sayambhussa cīvaratthāya khomavatthaṃ mayā dinnanti sambandho.
27. 如此立定殊胜境界，清算自身过往业缘，得殊胜欢喜，著述先前善所，示现莲长老世尊之赞辞。斯织布衣者惠赐于我，世尊以心悦豪华敬意赐我极精细织布。名曰自现者，谓为自身存在之圣生。名为大贤者，谓具大戒律、禅定、慧解脱及证悟真知。依其贤德，珍馈布衣布施予世尊。
§28
28.Taṃ me buddho viyākāsīti ettha tanti sāmyatthe upayogavacanaṃ, tassa vatthadāyakassa me dānaphalaṃ visesena akāsi kathesi buddhoti attho. Jalajuttamanāmakoti padumuttaranāmako. ‘‘Jalaruttamanāyako’’tipi pāṭho, tassa jalamānānaṃ devabrahmānaṃ uttamanāyako padhānoti attho. Iminā vatthadānenāti iminā vatthadānassa nissandena tvaṃ anāgate hemavaṇṇo suvaṇṇavaṇṇo bhavissasi.
世尊曾为我宣说此义，此乃为阐明因缘所立的合适说辞。于此，给予布施者特别显著的施果，并说明其意义。此施者名为『莲胜护』，又称『莲尊者』。有三种异文称其为『水善护』，意指他为水及诸天、人神中的最高领导。此处说『由此施物』，乃指依此施物成就之因缘，你未来必将现出金色、光辉灿烂的相貌。
§29
29.Dvesampattiṃ anubhotvāti dibbamanussasaṅkhātā dve sampattiyo anubhavitvā. Kusalamūlehi coditoti kusalāvayavehi kusalakoṭṭhāsehi codito pesito, ‘‘tvaṃ iminā puññena satthu kulaṃ pasavāhī’’ti pesito viyāti attho. ‘‘Gotamassa bhagavato kaniṭṭho tvaṃ bhavissasī’’ti byākāsīti sambandho.
云『已经历二种所有福报』者，指已在天人间享得二种福德。复云『由善根驱使』者，乃指被善法诸部、善法集聚所激励，实际为此善业支使。又云『你当因这功德为佛法系谱中之归依者』，意谓此缘促使你成为佛陀家属中最少辈分者，即世尊弟子中较年幼者，故有此语。
§30
30.Rāgaratto sukhasīloti kilesakāmehi ratto allīno kāyasukhacittasukhānubhavanasabhāvo. Kāmesu gedhamāyutoti vatthukāmesu gedhasaṅkhātāya taṇhāya āyuto yojitoti attho. Buddhena codito santo, tadā tvanti yasmā kāmesu gedhito, tadā tasmā tvaṃ attano bhātukena gotamabuddhena codito pabbajjāya uyyojito tassa santike pabbajissasīti sambandho.
云『嗜欲而乐行』者，指由烦恼贪爱所迷，沉溺于身心诸乐之中。『执恋欲爱』者，乃指意乐所系恋着欲爱本身。因欲爱如聚宝藏，此时由此欲爱所引动的渴爱聚集结合。因佛而感化，已当清净无染。因曾沉迷于欲乐，故今由自身兄弟果德玛佛所感召而出家的缘故，今应于其近侍中受具足戒法。
§31
31.Pabbajitvāna tvaṃ tatthāti tasmiṃ gotamassa bhagavato sāsane tvaṃ pabbajitvā kusalamūlena mūlabhūtena puññasambhārena codito bhāvanāyaṃ niyojito sabbāsave sakalāsave pariññāya jānitvā pajahitvā anāmayo niddukkho nibbāyissasi adassanaṃ pāpessasi, apaṇṇattikabhāvaṃ gamissasīti attho.
云『当你于彼处出家』者，指你于果德玛世尊所住教法中正式出家。依善基根和善因之根而受持戒律，随善法资粮而生功德，受世尊指引，勤于修习，并已彻知诸漏烦恼尽除，故将断除一切烦恼，身心解脱无病苦，证得涅槃妙果。自此不复有退失之忧虑，此为其意。
§32
32.Satakappasahassamhīti ito kappato pubbe satakappādhike sahassame kappamhi ceḷanāmakā cattāro cakkavattirājāno ahesunti attho. Saṭṭhi kappasahassānīti kappasahassāni saṭṭhi ca atikkamitvā heṭṭhā ekasmiṃ kappe cattāro janā upaceḷā nāma cakkavattirājāno catūsu jātīsu ahesunti attho.
云『百千劫之前』者，意指在过往诸百千万劫之前。『劫』指较之百劫更胜之千万劫。『四出轮王名曰舍利那』者，指少劫前有四位名为舍利那的四大王。这意谓已超过六十千万劫，往昔某一劫间则有四位被称为舍利那的出轮转世王存在。
§33
33.Pañcakappasahassamhīti pañcakappādhike sahassame kappamhi ceḷā nāma cattāro janā cakkavattirājāno sattahi ratanehi sampannā samaṅgībhūtā jambudīpaaparagoyānauttarakurupubbavidehadīpasaṅkhāte catudīpamhi issarā padhānā visuṃ ahesunti attho. Sesaṃ vuttanayamevāti.
云『五千劫之前』者，指于五千劫前世。在当时劫内，有四位称舍利那者的出轮转世王。他们七宝具足，威仪庄严，治理称雄。范畴在阇树林及其余三洲，皆为四方诸国之主要统治者。此理于后文详细论述。
Nandattheraapadānavaṇṇanā samattā. · 难德长老譬喻注释已完。
4. Cūḷapanthakattheraapadānavaṇṇanā4. 朱腊般踏咖长老譬喻注释
Padumuttaronāma jinotiādikaṃ āyasmato cūḷapanthakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle yadettha aṭṭhuppattivasena vattabbaṃ, taṃ aṭṭhakanipāte mahāpanthakavatthusmiṃ (theragā. 510 ādayo) vuttameva. Ayaṃ pana viseso – mahāpanthakatthero arahattaṃ patvā phalasamāpattisukhena vītināmento cintesi – ‘‘kathaṃ nu kho sakkā cūḷapanthakampi imasmiṃ sukhe patiṭṭhāpetu’’nti. So attano ayyakaṃ dhanaseṭṭhiṃ upasaṅkamitvā āha – ‘‘sace, mahāseṭṭhi , anujānātha, ahaṃ cūḷapanthakaṃ pabbājeyya’’nti. ‘‘Pabbājetha, bhante’’ti. Thero taṃ pabbājesi. So dasasu sīlesu patiṭṭhito bhātu santike –
名为颇度末多罗的果德玛比库长老传记略述。此比库长老曾在古佛代代积累善因，因缘成熟，于果德玛佛时代获得应证。有关他的事迹，皆记载于《八卷之大长老传》（Theragātha，510偈起首）中。此处特别叙述——大长老颇度末多罗成就阿拉汉果，心怀安乐，于内观中思惟道：“不知颇度末多罗比库能否令小长老颇度末多罗同于此安乐中立住？”乃前去见自己家族中的富商弟兄，请求道：“倘若，尊敬的富商，请您同意我使小长老颇度末多罗出家。”对方答：“请出家吧，大师。”于是比库长老令其出家。此人于十戒中确立，自此依近弟弟生活，...
‘‘Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ;
「颇度末罗犹如水鸟飞翔之花，芳香袭人，如玉露润泽的花朵清净无臭；」
Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkhe’’ti. (saṃ. ni. 1.123; a. ni. 5.195) –
「如同彩色昴宿星明亮闪耀，照耀如露之上天云朵，温暖抚慰如归家行者之宿所。」（参见《三藏法数》1.123；《阿毗达摩毗婆沙论》5.195）——
Gāthaṃ uggaṇhanto catūhi māsehi uggahetuṃ nāsakkhi, gahitampi hadaye na tiṭṭhati. Atha naṃ mahāpanthako, ‘‘cūḷapanthaka, tvaṃ imasmiṃ sāsane abhabbo, catūhi māsehi ekaṃ gāthampi gahetuṃ na sakkosi, pabbajitakiccaṃ pana tvaṃ kathaṃ matthakaṃ pāpessasi, nikkhama ito’’ti so therena paṇāmiko dvārakoṭṭhakasamīpe rodamāno aṭṭhāsi.
吟诵偈歌四个月之期已至，然他未能全然记忆偈文，难以诵出；内心潮湿难以忍受。大长老颇度末多罗遂责备道：“小长老，你于此教法实属不堪，四个月内不能背诵一偈之文。出家修行之事，如何能被你忘失？现在应离去。”说罢，他对此比库长老深行礼拜，站立于门廊旁流泪悲伤。
Tena ca samayena satthā jīvakambavane viharati. Atha jīvako purisaṃ pesesi – ‘‘gaccha, pañcahi bhikkhusatehi saddhiṃ satthāraṃ nimantehī’’ti. Tena ca samayena āyasmā mahāpanthako bhattuddesako hoti. So ‘‘pañcannaṃ bhikkhusatānaṃ bhikkhaṃ paṭicchathā’’ti vutto ‘‘cūḷapanthakaṃ ṭhapetvā sesānaṃ paṭicchāmī’’ti āha. Taṃ sutvā cūḷapanthako bhiyyosomattāya domanassappatto ahosi. Satthā tassa cittakkhedaṃ ñatvā ‘‘cūḷapanthako mayā katena upāyena bujjhissatī’’ti tassa avidūraṭṭhāne attānaṃ dassetvā ‘‘kiṃ, panthaka, rodasī’’ti pucchi. ‘‘Bhātā maṃ, bhante, paṇāmetī’’ti āha. ‘‘Panthaka, mā cintayi, mama sāsane tuyhaṃ pabbajjā, ehi imaṃ gahetvā ‘rajoharaṇaṃ, rajoharaṇa’nti manasi karohī’’ti iddhiyā suddhaṃ coḷakkhaṇḍaṃ abhisaṅkharitvā adāsi. So satthārā dinnaṃ coḷakkhaṇḍaṃ ‘‘rajoharaṇaṃ, rajoharaṇa’’nti hatthena parimajjanto nisīdi. Tassa taṃ parimajjantassa kiliṭṭhadhātukaṃ jātaṃ, puna parimajjantassa ukkhaliparipuñchanasadisaṃ jātaṃ. So ñāṇaparipākattā evaṃ cintesi – ‘‘idaṃ coḷakkhaṇḍaṃ pakatiyā parisuddhaṃ, imaṃ upādiṇṇakasarīraṃ nissāya kiliṭṭhaṃ aññathā jātaṃ, tasmā aniccaṃ yathāpetaṃ, evaṃ cittampī’’ti khayavayaṃ paṭṭhapetvā tasmiṃyeva nimitte jhānāni nibbattetvā jhānapādakaṃ katvā vipassanaṃ paṭṭhapetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahattapattassevassa tepiṭakaṃ pañcābhiññā ca āgamiṃsu.
当时世尊住于基瓦森林。彼时基瓦者遣人来，言：“请同五百比库僧众前往邀请世尊。”彼时大长老颇度末多罗为食事负责人。其言曰：“众比库授食，我应按次供粮。倘立小长老颇度末多罗，我将仍旧供应其余人。”闻言后，小长老愈发郁结苦恼。世尊洞知其心境，谓之曰：“小长老，我将以巧妙法令你觉醒。”随即现前，示现于其不远处，问曰：“比库弟兄，你为何悲伤？”小长老答曰：“尊敬师父兄弟欲驱逐我。”世尊言：“比库弟兄，无令忧虑。依我教法，你得出家，今起诵念‘污秽根除，污秽根除’。”即以神通净化其小肢体，赐之印记。世尊口诵“污秽根除”，用手拂拭。拂时污垢生至，复成轮状似磨盘。小长老悟得真理，思维曰：“此印记因净净已，依此污秽之身生不同变化。是故应如实知无常，心亦如是。”于此因缘，离灭禅乃现起，转成禅那地点，开启观慧修习，并随此得三藏及五种神通阿拉汉果。
Satthā ekūnehi pañcabhikkhusatehi saddhiṃ gantvā jīvakassa nivesane paññatte āsane nisīdi. Cūḷapanthako pana attano bhikkhāya appaṭicchitattā eva na gato. Jīvako yāguṃ dātuṃ ārabhi. Satthā hatthena pattaṃ pidahi. ‘‘Kasmā, bhante, na gaṇhathā’’ti vutte ‘‘vihāre eko bhikkhu atthi, jīvakā’’ti. So purisaṃ pesesi – ‘‘gaccha, bhaṇe, vihāre nisinnaṃ ayyaṃ gahetvā ehī’’ti. Cūḷapanthakattheropi rūpena kiriyāya ca ekampi ekena asadisaṃ bhikkhusahassaṃ nimminitvā nisīdi. So puriso vihāre bhikkhūnaṃ bahubhāvaṃ disvā gantvā jīvakassa kathesi – ‘‘imasmā bhikkhusaṅghā vihāre bhikkhusaṅgho bahutaro, pakkositabbaṃ ayyaṃ na jānāmī’’ti. Jīvako satthāraṃ pucchi – ‘‘ko nāmo, bhante, vihāre nisinno bhikkhū’’ti? ‘‘Cūḷapanthako nāma, jīvakā’’ti. ‘‘Gaccha, bhaṇe, ‘cūḷapanthako nāma kataro’ti pucchitvā taṃ ānehī’’ti. So vihāraṃ gantvā ‘‘cūḷapanthako nāma kataro, bhante’’ti pucchi. ‘‘Ahaṃ cūḷapanthako, ahaṃ cūḷapanthako’’ti ekappahārena bhikkhusahassampi kathesi. So punāgantvā taṃ pavattiṃ jīvakassa ārocesi jīvako paṭividdhasaccattā ‘‘iddhimā maññe, ayyo’’ti nayato ñatvā ‘‘gaccha, bhaṇe, paṭhamaṃ kathentaṃ ayyameva ‘tumhe satthā pakkosatī’ti vatvā cīvarakaṇṇe gaṇhāhī’’ti āha. So vihāraṃ gantvā tathā akāsi. Tāvadeva nimmitabhikkhū antaradhāyiṃsu. So theraṃ gahetvā agamāsi.
世尊与约四百九十五比库随从，一同前往基瓦居所，于约定座位坐下。小长老颇度末多罗因比库中无人前来接受其布施，心中略感失落。基瓦开始施送祭品。世尊以手掩盘，言：“为何无人接受？”回答曰：“僧院中有一比库名曰基瓦。”基瓦遣人去请：“请去，有一比库坐于寺中，来请他至此。”小长老颇度末多罗首尾无二彩，仅以外貌和行为，吸引了一千比库僧众坐下。彼人至寺，见多数比库僧众，告诉基瓦：“此僧院中比库众多，尚不得知其身份者，此人不应被惊扰。”基瓦问世尊曰：“尊者，此名僧坐于寺中者是谁？”答曰：“名为小长老颇度末多罗。”基瓦言：“去问曰‘小长老颇度末多罗是何人？’”去至寺中问之。比库彼时自称：“我是小长老颇度末多罗。”仅一日即可令千人知其名。再往，报告基瓦当下情状。基瓦真实确认：“以神通见之，不可思议。去，有师者起首，以‘汝为世尊招持者’称，为其开示，携缁袍。”基瓦应之，入寺受教。因彼因缘，彼数位示现比库不见。后其受持之长老被迎来。
Satthā tasmiṃ khaṇe yāguñca khajjakādibhedañca paṭiggaṇhi. Katabhattakicco bhagavā āyasmantaṃ cūḷapanthakaṃ āṇāpesi ‘‘anumodanaṃ karohī’’ti. So pabhinnapaṭisambhido sineruṃ gahetvā mahāsamuddaṃ manthento viya tepiṭakaṃ buddhavacanaṃ saṅkhobhento satthu ajjhāsayaṃ gaṇhanto anumodanaṃ akāsi. Dasabale bhattakiccaṃ katvā vihāraṃ gate dhammasabhāyaṃ kathā udapādi ‘aho buddhānaṃ ānubhāvo, yatra hi nāma cattāro māse ekagāthaṃ gahetuṃ asakkontampi lahukena khaṇeneva evaṃ mahiddhikaṃ akaṃsū’ti, tathā hi jīvakassa nivesane nisinno bhagavā ‘evaṃ cūḷapanthakassa cittaṃ samāhitaṃ, vīthipaṭipannā vipassanā’ti ñatvā yathānisinnoyeva attānaṃ dassetvā, ‘panthaka, nevāyaṃ pilotikā kiliṭṭhā rajānukiṇṇā, ito pana aññopi ariyassa vinaye saṃkileso rajo’ti dassento –
世尊于当时接受祭祀及啄木鸟等乐器的不同音声。世尊将小弟子长老朱腊般踏咖迎至面前，告诫他“应当欢喜赞叹”。该弟子具三明通达，犹若搅动大海般搅拌三藏佛语，细心领悟世尊本意并生欢喜赞叹。完成十种三明通达的修习功课后，前往禅堂参与法会，发出赞叹之声，曰：“啊，如来佛之功德显现，彼处竟能于仅四个月内即使不能吞纳一偈，亦能迅速而伟大地做到这等成就。”世尊坐于基瓦咖府邸，晓谕“朱腊般踏咖之心已定，行于正道，具足观慧”，令其呈现正念，且亲自示现，“弟子啊，此非纺织品之杂质亦非污泥，却是出于他方圣教的染污。”
‘‘Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti;
“贪欲是染污，然尘垢并非染污，‘尘垢’乃贪欲之别称。”
Etaṃ rajaṃ vippajahitvā bhikkhavo, viharanti te vigatarajassa sāsane.
“比库们弃绝此尘垢，依止无尘垢之教法而生活。”
‘‘Doso rajo…pe… vigatarajassa sāsane.
“瞋恚是尘垢……同上……依止无尘垢之教法。”
‘‘Moho rajo…pe… vigatarajassa sāsane’’ti. (mahāni. 209; cūḷani. udayamāṇavapucchāniddesa 74) –
“愚痴是尘垢……同上……依止无尘垢之教法。”（出自《大本》209页；《小本•当问答集》74页）
Imā tisso gāthāyo abhāsi. Gāthāpariyosāne cūḷapanthako sahapaṭisambhidāhi arahattaṃ pāpuṇīti. Satthā tesaṃ bhikkhūnaṃ kathāsallāpaṃ sutvā āgantvā buddhāsane nisīditvā ‘‘kiṃ vadetha, bhikkhave’’ti pucchitvā ‘‘imaṃ nāma, bhante’’ti vutte ‘‘bhikkhave, cūḷapanthakena idāni mayhaṃ ovāde ṭhatvā lokuttharadāyajjaṃ laddhaṃ, pubbe pana lokiyadāyajjaṃ laddha’’nti vatvā tehi yācito cūḷaseṭṭhijātakaṃ (jā. 1.1.4) kathesi. Aparabhāge naṃ satthā ariyagaṇaparivuto dhammāsane nisinno manomayaṃ kāyaṃ abhinimminantānaṃ bhikkhūnaṃ cetovivaṭṭakusalānañca aggaṭṭhāne ṭhapesi.
此三偈已宣说完毕。偈尾处，朱腊般踏咖得与同具三明掌握的比库共证阿拉汉道果。世尊听闻此三比库讲论相应的教义后，前来佛陀座前而坐，询问“比库们，应当怎么说？”复报“世尊啊，朱腊般踏咖现已依我之开示，得了出离世间的坚定果位，过去亦曾得世俗之信。”世尊应众愿讲述小最胜生经（《优婆塞经》第一卷，第四章节）。及至另一端，世尊与大阿拉汉众环绕、在法座上庄严而坐，善巧心念遍及众比库，使他们内心广解及持戒功德，于集会中宜庄严法会。
§35
35. Evaṃ so pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā pītisomanassavasena pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Tattha purimapadadvayaṃ vuttatthameva. Gaṇamhā vūpakaṭṭhosoti so padumuttaro nāma satthā gaṇamhā mahatā bhikkhusamūhato vūpakaṭṭho visuṃ bhūto vivekaṃ upagato. Tadā mama tāpasakāle himavante himālayapabbatasamīpe vasi vāsaṃ kappesi, catūhi iriyāpathehi vihāsīti attho.
35. 如此，他守护着自己的前行业，怀着欢喜和安乐之心，显现出先前行为的果报，这人名为莲花霸罗，尊者说此名。其处所前所示之义亦同前述。所谓从众多比库之中被称为“守护者”，是指莲花霸罗尊者，他从众大比库群中成为护持者，远离俗事，生起离欲。彼时我在苦修期间，于喜马拉雅山附近住舍，行四行（四种行动门），此即其义。
§36
36.Ahampi…pe… tadāti yadā so bhagavā himavantaṃ upagantvā vasi, tadā ahampi himavantasamīpe kataassame ā samantato kāyacittapīḷāsaṅkhātā parissayā samanti etthāti assamoti laddhanāme araññāvāse vasāmīti sambandho. Acirāgataṃ mahāvīranti aciraṃ āgataṃ mahāvīriyavantaṃ lokanāyakaṃ padhānaṃ taṃ bhagavantaṃ upesinti sambandho, āgatakkhaṇeyeva upāgaminti attho.
36. 我亦如是……当世尊来到喜马拉雅山附近而住时，我也在那里，因全身身心俱疲，遍体乏力，四面皆受痛苦，这便是所谓“苦难”，因而受苦于此荒野之处修行住此。随即，世尊即将到来，进入世间勇士伟大的勇猛，成就世间领袖之尊，坚毅且伟大。此即“立刻来到”之义。
§37
37.Pupphacchattaṃ gahetvānāti evaṃ upagacchanto ca padumuppalapupphādīhi chāditaṃ pupphamayaṃ chattaṃ gahetvā narāsabhaṃ narānaṃ seṭṭhaṃ bhagavantaṃ chādento upagacchiṃ samīpaṃ gatosmīti attho. Samādhiṃ samāpajjantanti rūpāvacarasamādhijjhānaṃ samāpajjantaṃ appetvā nisinnassa antarāyaṃ ahaṃ akāsinti sambandho.
37. 拿着花伞。当时我前往，手持以莲花和莲花花瓣等装饰的花伞，遮盖世尊——人中之王，我接近并来到世尊面前。这即其义。所谓入于三昧者，是指入于色界三摩地禅那。当时我渴求着，坐着时出现障碍，我乃空无分别，此即其义。
§38
38.Ubho hatthehi paggayhāti taṃ susajjitaṃ pupphacchattaṃ dvīhi hatthehi ukkhipitvā ahaṃ bhagavato adāsinti sambandho. Paṭiggahesīti taṃ mayā dinnaṃ pupphacchattaṃ padumuttaro bhagavā sampaṭicchi, sādaraṃ sādiyīti attho.
38. 用双手拿着之义，我用双手高举那修饰好的花伞，呈献于世尊。所谓“接受”，是指世尊莲花霸罗尊者接纳我所献的花伞，怀尊敬之心。
§41
41.Satapattachattaṃ paggayhāti ekekasmiṃ padumapupphe satasatapattānaṃ vasena satapattehi padumapupphehi chāditaṃ pupphacchattaṃ pakārena ādarena gahetvā tāpaso mama adāsīti attho. Tamahaṃ kittayissāmīti taṃ tāpasaṃ ahaṃ kittayissāmi pākaṭaṃ karissāmīti attho. Mama bhāsato bhāsamānassa vacanaṃ suṇotha manasi karotha.
41. 拿着百片花伞。在每朵莲花上以百片花瓣装饰，整伞布满由百片莲花瓣构成之花伞，我以虔诚和恭敬之心持此花伞奉献，表达苦行之心。此意谓：“我将赞扬这位苦修者，这苦行者我必将公开称扬。”我说这话，请听并牢记。
§42
42.Pañcavīsatikappānīti iminā pupphacchattadānena pañcavīsativāre tāvatiṃsabhavane sakko hutvā devarajjaṃ karissatīti sambandho. Catuttiṃsatikkhattuñcāti catuttiṃsativāre manussaloke cakkavattī rājā bhavissati.
42. 五十二天。这是在施与花伞之五十二个日子里，于忉利天宫成为萨咖天帝，治理天界之意。四十三王权，是指于人间以四十三岁登基成为天下王者。
§43
43.Yaṃyaṃ yoninti manussayoniādīsu yaṃ yaṃ jātiṃ saṃsarati gacchati upapajjati. Tattha tattha yoniyaṃ abbhokāse suññaṭṭhāne patiṭṭhantaṃ nisinnaṃ ṭhitaṃ vā padumaṃ dhārayissati upari chādayissatīti attho.
无论何种由人类之生起之所产生生命形态，或何种种类，皆随生死流转，往来转生。其间所依的胎中各处，有空隙处，生起安住其间，或坐或立，如同支撑荷花之茎，覆护其花，意即是此义。
§45
45.Pakāsite pāvacaneti tena bhagavato sakalapiṭakattaye pakāsite dīpite manussattaṃ manussajātiṃ labhissati upapajjissati. Manomayamhi kāyamhīti manena jhānacittena nibbattoti manomayo, yathā cittaṃ pavattati, tathā kāyaṃ pavatteti cittagatikaṃ karotīti attho. Tamhi manomaye kāyamhi so tāpaso cūḷapanthako nāma hutvā uttamo aggo bhavissatīti attho. Sesaṃ heṭṭhā vuttattā uttānattā ca suviññeyyameva.
因由清净洁净之理，故称为清净。此理在世尊全集律藏当中显明发扬，显明即开示，发扬即化现。人身者乃由心所成，心念所在即身之所在，意指心念为身之造作，恰似心流转即表现其身，心若动转身亦动转。此心身相依故，所谓心所成身。于此由心所成之身当中，有一位名曰小途热修者，必为最上之尊，此义也。其余以下诸句均已详述，不再赘述。
§52
52.Sariṃ kokanadaṃ ahanti ahaṃ bhagavato nimmitacoḷakaṃ parimajjanto kokanadaṃ padumaṃ sarinti attho. Tattha cittaṃ vimucci meti tasmiṃ kokanade padume mayhaṃ cittaṃ adhimucci allīno, tato ahaṃ arahattaṃ pāpuṇinti sambandho.
诳语逸辩者谓：『我乃世尊神通之弟子，涂饰诳语如莲花，令其流转。』此语义在于心得解脱，心在莲花般胎中得到解脱，因而我得阿拉汉果此结论成立。
§53
53. Ahaṃ manomayesu cittagatikesu kāyesu sabbattha sabbesu pāramiṃ pariyosānaṃ gato pattoti sambandho. Sesaṃ vuttanayamevāti.
我于一切由心所成之身，总归于至善完美至极者，此即蕴合之义。其余皆已如前所述，无须复说。
Cūḷapanthakattheraapadānavaṇṇanā samattā. · 朱腊般踏咖长老譬喻注释已完。
5. Pilindavacchattheraapadānavaṇṇanā5. 毕陵达瓦差长老譬喻注释
Nibbutelokanāthamhītiādikaṃ āyasmato pilindavacchattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare mahābhogakule nibbatto heṭṭhā vuttanayena satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ devatānaṃ piyamanāpabhāvena aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā tato cuto devamanussesu saṃsaranto sumedhassa bhagavato kāle kulagehe nibbatto. Parinibbute bhagavati tassa thūpaṃ pūjetvā saṅghassa mahādānaṃ pavattetvā tato cavitvā devamanussesu ubhayasampattiyo anubhavitvā anuppanne buddhe cakkavattī rājā hutvā mahājanaṃ pañcasīlesu patiṭṭhāpetvā saggaparāyanaṃ akāsi. So anuppanneyeva amhākaṃ bhagavati sāvatthiyaṃ brāhmaṇakule nibbatti, pilindotissa nāmaṃ akaṃsu. Vacchoti gottaṃ. So aparabhāge pilindavacchoti paññāyittha. Saṃsāre pana saṃvegabahulatāya paribbājakapabbajjaṃ pabbajitvā cūḷagandhāraṃ nāma vijjaṃ sādhetvā tāya vijjāya ākāsacārī paracittavidū ca hutvā rājagahe lābhaggayasaggapatto paṭivasati.
关于“涅槃世主”之等称谓，为尊者宾多纳帕拉德瓦长老所著传记云：昔者诸佛所作此等德业，生生世世中，积累清净命根功德，至时于天城汉萨伐提界豪富之家涅槃，依如前所述，于世尊近前闻法，见世尊为诸天人所爱敬，举座最尊，由此基缘得生生世世广修善法，后逝世于人天间，于贤者世尊世代宅涅槃。敬祭世尊舍利，兴大布施于僧，后便离去，在诸天人中得二利，未现佛世为转轮王，树立五戒于众生，追求天上乐趣。此即未现佛世，名为宾多塔，属于沙瓦提婆罗门家族。据传此名后半词应作帕拉德瓦。生死流转中，因甚深精进出家，得成就名曰小旃陀罗之智慧，凭此智慧得天行者般若，是智了知他心，住于王舍城宾伽族中，享有利益安乐。
Atha amhākaṃ bhagavā abhisambuddho hutvā anukkamena rājagahaṃ upagato. Tato paṭṭhāya buddhānubhāvena tassa sā vijjā na sampajjati, attano kiccaṃ na sādheti. So cintesi – ‘‘sutaṃ kho panetaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘yattha mahāgandhāravijjā dharati , tattha cūḷagandhāravijjā na sampajjatī’ti samaṇassa pana gotamassa āgatakālato paṭṭhāya nāyaṃ mama vijjā sampajjati, nissaṃsayaṃ samaṇo gotamo mahāgandhāravijjaṃ jānāti, yaṃnūnāhaṃ taṃ payirupāsitvā tassa santike taṃ vijjaṃ pariyāpuṇeyya’’nti. So bhagavantaṃ upasaṅkamitvā etadavoca – ‘‘ahaṃ, mahāsamaṇa, tava santike ekaṃ vijjaṃ pariyāpuṇitukāmo, okāsaṃ me karohī’’ti. ‘‘Tena hi mama santike pabbajāhī’’ti āha. So ‘‘vijjāya parikammaṃ pabbajjā’’ti maññamāno pabbaji. Tassa bhagavā dhammaṃ kathetvā caritānukūlaṃ kammaṭṭhānaṃ adāsi. So upanissayasampannatāya nacirasseva vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi.
后来我方世尊得正觉之后，渐渐来到王舍城。此时根据我对佛之觉知，此智慧未生起，我自己亦未成就法事。于是内心思惟：“从诸师说法中闻及‘持著大旃陀罗智慧之处，次第未得小旃陀罗智慧’。我出家时，出家圣人果德玛有大旃陀罗智慧，倘若我恭敬侍奉他，必能得此智慧。”于是面见世尊，恳请曰：“尊大圣者，我愿于尊前得一智慧，请伺机加持。”世尊答曰：“唯有因于我处出家，方得此智慧。”我便怀此信心出家。世尊教诲我法义，指示适合修行法门。我因缘具足，速得观照般若，成就阿拉汉果。
§55
55. Yā pana purimajātiyaṃ tassovāde ṭhatvā sagge nibbattā devatā, tā kataññutaṃ nissāya tasmiṃ sañjātabahumānā sāyaṃ pātaṃ theraṃ payirupāsitvā gacchanti. Tasmā naṃ bhagavā devatānaṃ ativiya piyamanāpabhāvena aggabhāve ṭhapesi ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ devatānaṃ piyamanāpānaṃ yadidaṃ pilindavaccho’’ti (a. ni. 1.209, 215). Evaṃ so pattaaggaṭṭhāno attano pubbakammaṃ anussaritvā pītisomanassavasena pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha.
55. 那时，前世族人们在夜晚守静坐后于天界现身，诸天基于感恩心怀，广开了尊敬之门，傍晚时分朝拜长老后才离去。因此，世尊特别将众比库弟子之诸天所生之友善与不友善，称为『毕陵达瓦差──天神们的好恶』。如此，世尊凭借自己的第一德行，忆念先行业果，怀着欢喜与安乐的心，示现昔日行持之善迹，称其为已成正觉的世尊之名号。
Tattha kāmarūpārūpalokassa nātho padhānoti lokanātho. Medhā vuccanti sabbaññutaññāṇaanāvaraṇañāṇādayo, sundarā, pasaṭṭhā vā medhā yassa so sumedho, aggo ca so puggalo cāti aggapuggalo, tasmiṃ sumedhe lokanāyake aggapuggale khandhaparinibbānena nibbute satīti sambandho. Pasannacitto sumanoti saddhāya pasāditacitto somanassena sundaramano ahaṃ tassa sumedhassa bhagavato thūpapūjaṃ cetiyapūjaṃ akāsinti attho.
世尊是欲色无色世间的主宰和统领，因此被称为世主。此处“智慧”指的是破除一切无明和障碍的智慧诸知识，是美好且清明的智慧，称为“贤智”。这个贤智又称为顶尖之人，即世尊为贤智中之首领，并因断除蕴聚而得涅槃成就。故此关联表达为：贤智者、世间领导者、顶尖人、已证灭尽者。满心清净喜悦，信心坚固欢欣，心境和悦，我为这贤智世尊供奉佛塔及相关纪念圣迹，即谓此义。
§56
56.Ye ca khīṇāsavā tatthāti tasmiṃ samāgame ye ca khīṇāsavā pahīnakilesā chaḷabhiññā chahi abhiññāhi samannāgatā mahiddhikā mahantehi iddhīhi samannāgatā santi, te sabbe khīṇāsave ahaṃ tattha samānetvā suṭṭhu ādarena ānetvā saṅghabhattaṃ sakalasaṅghassa dātabbabhattaṃ akāsiṃ tesaṃ bhojesinti attho.
56. 那些已断尽烦恼者，意指在此聚会中，却是那些已断尽烦恼，放弃了烦恼，具足六种神通与超越大力的圣众。他们都是已断尽污垢的人。我在此聚会上，以极大尊敬欢迎他们，并给予僧团饮食供养，供养整个僧团。此说是劝请他们入座食用之意。
§57
57.Upaṭṭhāko tadā ahūti tadā mama saṅghabhattadānakāle sumedhassa bhagavato nāmena sumedho nāma upaṭṭhākasāvako ahu ahosīti attho. So sāvako mayhaṃ pūjāsakkāraṃ anumodittha anumodito ānisaṃsaṃ kathesīti attho.
57. 『护持者』当时一称呼，即指我在布施僧团饮食时，其中一名弟子名为贤智，贤智弟子是护持者弟子。这意为该弟子得我称许于礼敬及供养，被承认并获赞，于此因缘得以称作护持者弟子。
§58
58.Tena cittappasādenāti tena thūpapūjākaraṇavasena uppannena cittappasādena devaloke dibbavimānaṃ upapajjiṃ upagato asmīti attho, tattha nibbattomhīti vuttaṃ hoti. Chaḷāsītisahassānīti tasmiṃ vimāne cha asītisahassāni devaccharāyo me mayhaṃ cittaṃ ramiṃsu ramāpesunti sambandho.
58. 由此心意安乐说，谓由供养佛塔所生心意安稳而得。因而前往天界及神之宫殿安住，此谓“在彼天界得生”。据说天宫中有八万六千天兵来临，他们同时在我的心中欢悦畅乐，乃因这一联系。
§59
59.Mameva anuvattantīti tā accharāyo sabbakāmehi dibbehi rūpādivatthukāmehi upaṭṭhahantiyo mamaṃ eva anuvattanti mama vacanaṃ anukaronti sadā niccakālanti attho. Sesaṃ suviññeyyamevāti.
59. 「随我而行」意指这些天兵以各种天欲及天色诸物为伴，始终护卫着我，恒常遵循我的教示，永远不违背。且此义终究易于彻知，故称“末了难得知识”。
Pilindavacchattheraapadānavaṇṇanā samattā. · 毕陵达瓦差长老譬喻注释已完。
6. Rāhulattheraapadānavaṇṇanā6. 拉胡喇长老譬喻注释
Padumuttarassabhagavatotiādikaṃ āyasmato rāhulattherassa apadānaṃ. Ayampi āyasmā purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto viññutaṃ patvā satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ sikkhākāmānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento senāsanavisodhanavijjotanādikaṃ uḷāraṃ puññaṃ katvā paṇidhānaṃ akāsi. So tato cavitvā devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde amhākaṃ bodhisattaṃ paṭicca yasodharāya deviyā kucchimhi nibbattitvā rāhuloti laddhanāmo mahatā khattiyaparivārena vaḍḍhi. Tassa pabbajjāvidhānaṃ khandhake (mahāva. 105) āgatameva. So pabbajitvā satthu santike anekehi suttapadehi suladdhovādo paripakkañāṇo vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Arahā pana hutvā attano paṭipattiṃ paccavekkhitvā aññaṃ byākaronto –
此为尊者罗睺罗长老的前行事迹，称为帕都目他尊者传记。此尊者亦曾在前劫诸经中，积集过广众殊胜功德，常以此功德为条件。在帕都目他世尊时间，于家族中离世，断尽烦恼，听受如来教法。看到一位独处、正欲修学的比库，恭敬而立于其旁，我亦依此起立，目睹其置座、洁净住所诸知之法，遂修广大利功德，发下誓愿。此后出离轮回，周游天人世间，体验双重功德；于当世佛出世时，因缘依止于我方菩萨，降生于王族之贵女耶蘇陀罗后腹，名为罗睺罗，随显赫王族壮大。其出家仪轨已入大部律藏中（大部105）；出家之后，亲近世尊，经过多方精通经典、妙语如珠、智慧圆通的修习，勤于内观，断尽烦恼，证得阿拉汉果。证果后，复审视自己修行，向他人总结说道——
‘‘Ubhayeneva sampanno, rāhulabhaddoti maṃ vidū;
“我已于二边具足，称为罗睺罗护法，众人所知；
Yañcamhi putto buddhassa, yañca dhammesu cakkhumā.
我既为佛子，亦为法中明眼者；
‘‘Yañca me āsavā khīṇā, yañca natthi punabbhavo;
我已断除所有染污，且无复生之轮回；
Arahā dakkhiṇeyyomhi, tevijjo amataddaso.
为阿拉汉，在南方恒存，精通三明，见无上无死真理；
‘‘Kāmandhā jālapacchannā, taṇhāchadanachāditā;
我已盲目俱灭，渴爱如遮蔽之网，已被覆盖消灭；
Pamattabandhunā bandhā, macchāva kuminā mukhe.
『被放逸的亲属所缚』者，犹如鱼儿被困于罾口之中。
‘‘Taṃ kāmaṃ ahamujjhitvā, chetvā mārassa bandhanaṃ;
『舍弃那欲望，斩断魔之束缚』——
Samūlaṃ taṇhamabbuyha, sītibhūtosmi nibbuto’’ti. (theragā. 295-298);
『连根拔除渴爱，我已清凉，已然涅槃。』（长老偈 295–298）
Catasso gāthā abhāsi. Tattha ubhayeneva sampannoti jātisampadā paṭipattisampadāti ubhayasampattiyāpi sampanno samannāgato. Rāhulabhaddoti maṃ vidūti ‘‘rāhulabhaddo’’ti maṃ sabrahmacārino sañjānanti. Tassa hi jātasāsanaṃ sutvā bodhisattena, ‘‘rāhu, jāto, bandhanaṃ jāta’’nti vuttavacanaṃ upādāya suddhodanamahārājā ‘‘rāhulo’’ti nāmaṃ gaṇhi. Tattha ādito pitarā vuttapariyāyameva gahetvā āha – ‘‘rāhulabhaddoti maṃ vidū’’ti. Bhaddoti pasaṃsāvacanameva. Aparabhāge satthā taṃ sikkhākāmabhāvena aggaṭṭhāne ṭhapesi ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ rāhulo’’ti (a. ni. 1.209).
以下四偈讲述一段缘起，其中『ubhayeneva sampannoti』是指生死成就与修行成就两者俱备，谓具足此二种功德。『Rāhulabhaddoti maṃ vidūti』谓诸弟子皆知我为罗睺罗迦叶。此名因佛菩萨教诫曰“罗睺，你出生了，已生起束缚”，由净头大王赐名“罗睺罗”。父亲亦言：“若汝称为罗睺罗,”然“Bhaddo”为赞扬之意。后世佛以教诲目的，将其尊称为“此为我弟子中修行第一的比库罗睺罗”。（详见增支部1.209）
§68
68. Evaṃ so pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Sattabhūmimhi pāsādeti pasādaṃ somanassaṃ janetīti pāsādo. Uparūpari ṭhitā satta bhūmiyo yasmiṃ pāsāde soyaṃ sattabhūmi, tasmiṃ sattabhūmimhi pāsāde. Ādāsaṃ santhariṃ ahanti ādāsatalaṃ nipphādetvā lokajeṭṭhassa bhagavato tādino ahaṃ santharaṃ adāsiṃ, santharitvā pūjesinti attho.
68. 因此，罗睺罗在其早前行径回顾中，心情喜悦向尊贵的迦叶长老及诸佛说述当初往昔善行。七层楼阁中造起喜悦之塔，谓七层高楼即为“喜悦之塔”。站立于七层楼阁之上，即是此塔中之顶层。建成后，一位世尊的信徒将塔基挖掘，宣言“我是建塔者”，建成者即是供养者者之意。
§69
69.Khīṇāsavasahassehīti arahantasahassehi parikiṇṇo parivuto. Dvipadindo dvipadānaṃ indo sāmi narāsabho mahāmuni gandhakuṭiṃ tehi saha upāgami pāvisīti attho.
『被数千位漏尽者所围绕』者，谓被千位阿拉汉所环绕、所簇拥。『两足之主』者，谓两足众生之主、之尊，即人中之牛王、大牟尼，与彼等一同前往、进入香室——此为其义。
§70
70.Virocento gandhakuṭinti taṃ gandhakuṭiṃ sobhayamāno devānaṃ devo devadevo narānaṃ āsabho narāsabho jeṭṭho satthā bhikkhusaṅghamajjhe nisīditvā imā byākaraṇagāthāyo abhāsatha kathesīti sambandho.
70.当时，天众之王、诸天之主、诸天之上天、世人之主、世人之尊、最尊长老、沙门教团中之最上师，故自称坐在中间，自述道场时，朗诵这几首语法偈，逐句解释其义。
§71
71.Yenāyaṃ jotitā seyyāti yena upāsakena ayaṃ pāsādasaṅkhātā seyyā jotitā pabhāsitā pajjalitā. Ādāsova kaṃsalohamayaṃ ādāsatalaṃ iva suṭṭhu samaṃ katvā santhatā. Taṃ upāsakaṃ kittayissāmi pākaṭaṃ karissāmīti attho. Sesaṃ suviññeyyameva.
71.说的是：凭借何种光明而能安卧，此光明由何等居士布施得来，称为宫殿般的吉祥床榻，其光明闪耀灿烂，宛如铸铜之基，平整坚固而连续不断。此处所说即指这位居士，意在为其立大功德，后续宜明察。
§81
81.Aṭṭhānametaṃ yaṃ tādīti yaṃ yena kāraṇena tādī iṭṭhāniṭṭhesu akampiyasabhāvattā tādī agāre gharāvāse ratiṃ allīnabhāvaṃ ajjhagā pāpuṇi, etaṃ kāraṇaṃ aṭṭhānaṃ akāraṇanti attho.
81.此处所谓『场所』，即因缘所致，不可强求，谓缘由何故产生此场所，于家中安住时，生起嗜欲与懈怠之心。此缘由即名为『场所之因』。
§82
82.Nikkhamitvāagārasmāti gharāvāsato nikkhamitvā taṃ tiṇadalamiva pariccajitvā subbato susikkhito pabbajissati. Rāhulo nāmanāmenāti suddhodanamahārājena pesitaṃ kumārassa jātasāsanaṃ sutvā pitarā siddhatthena, ‘‘rāhu jāto, bandhanaṃ jāta’’nti vuttanāmattā rāhulo nāmāti attho. ‘‘Yathā candasūriyānaṃ vimānapabhāya kiliṭṭhakaraṇena rāhu asurindo upeti gacchati, evamevāyaṃ mama abhinikkhamanapabbajjādīnaṃ antarāyaṃ karontoriva jāto’’ti adhippāyena, ‘‘rāhu jātoti āhā’’ti daṭṭhabbaṃ. Arahā so bhavissatīti so tādiso upanissayasampanno vipassanāyaṃ yuttappayutto arahā khīṇāsavo bhavissatīti attho.
82.『出舍』者，即离开家宅之意。若舍宅者，恰如丢弃稻草层，净修善行，出家学道。说名罗睺者，乃净头王所派其子，生时即启教：‘罗睺生，束缚起’，故名曰罗睺。犹如月日被罗睺昏暗掩蔽，今此时我出家出离，亦成障碍；故称罗睺而生。此表明该人具足诸助缘，得适宜明达之慧观，必得阿拉汉之果。
§83
83.Kikīva aṇḍaṃ rakkheyyāti aṇḍaṃ bījaṃ rakkhamānā kikī sakuṇī iva appamatto sīlaṃ rakkheyya, cāmarī viya vāladhinti vālaṃ rakkhamānā kaṇḍakesu vāle laggante bhindanabhayena anākaḍḍhitvā maramānā cāmarī viya jīvitampi pariccajitvā sīlaṃ abhinditvā rakkheyya. Nipako sīlasampannoti nepakkaṃ vuccati paññā, tena nepakkena samannāgato nipako khaṇḍachiddādibhāvaṃ apāpetvā rakkhaṇato sīlasampanno bhavissatīti evaṃ so bhagavā byākaraṇamakāsi. So evaṃ pattaarahattaphalo ekadivasaṃ vivekaṭṭhāne nisinno somanassavasena evaṃ rakkhiṃ mahāmunītiādimāha. Taṃ suviññeyyamevāti.
83.譬如母鸡护卫其蛋，视若珍宝，不轻放弃，鸟母默守其道。又如长尾的马尾，其尾紧系枝条，不折断，忍顾恐怖而死守，长养生命、护持戒律。称此人为娴熟戒者，非娴熟慧，娴熟即具智慧者。此具慧者，克服破坏之相，如断裂等，以此守护戒德。佛亦如此阐述此语法义。其后言仅一日，隐居深处，怀乐而护持此戒曰“大圣”。此理宜深明。
Rāhulattheraapadānavaṇṇanā samattā. · 拉胡喇长老譬喻注释完毕。
7. Upasenavaṅgantaputtattheraapadānavaṇṇanā七、伍波谢那旺甘达子长老譬喻注释
Padumuttaraṃ bhagavantantiādikaṃ āyasmato upasenavaṅgantaputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā vayappatto satthu santikaṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ samantapāsādikānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde nālakagāme rūpasārī brāhmaṇiyā kucchimhi nibbatti, upasenotissa nāmaṃ ahosi. So vayappatto tayo vede uggaṇhitvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā upasampadāya ekavassiko ‘‘ariyagabbhaṃ vaḍḍhemī’’ti ekaṃ kulaputtaṃ attano santike upasampādetvā tena saddhiṃ satthu santikaṃ gato. Satthārā cassa tassa avassikassa bhikkhuno saddhivihārikabhāvaṃ sutvā ‘‘atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto’’ti (mahāva. 75) garahito ‘‘idānāhaṃ yadi parisaṃ nissāya satthārā garahito, parisaṃyeva pana nissāya satthu pasādaṃ karissāmī’’ti vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Arahā pana hutvā sayampi sabbe dhutaṅgadhamme samādāya vattati, aññepi tadatthāya samādapesi, tena naṃ bhagavā samantapāsādikānaṃ aggaṭṭhāne ṭhapesi. So aparena samayena kosambiyaṃ kalahe uppanne bhikkhusaṅghe ca dvidhābhūte ekena bhikkhunā taṃ kalahaṃ parivajjitukāmena ‘‘etarahi kho kalaho uppanno, bhikkhusaṅgho ca dvidhābhūto, kathaṃ nu kho mayā paṭipajjitabba’’nti puṭṭho vivekavāsato paṭṭhāya tassa paṭipattiṃ kathesi. Evaṃ thero tassa bhikkhuno ovādadānāpadesena attano tathā paṭipannabhāvaṃ dīpento aññaṃ byākāsi.
此为尊者布陀摩多罗尊者之传记，其职曾在古佛时代多有，由善业助力转世，于鸿雁城贵族之家出生，已年迈，来至世尊处，听闻法义，见世尊及遍诸善士尊敬一致，遂获佛职，终身善行在人天中流转。生于世尊教诞生的那个村落，名为乌罗巴婆罗门女族之子，名曰布陀摩多罗。老迈之时，历经三次祈祷，闻佛法信受，随佛出家，受具足戒，立为一足幼僧，自称增长圣根，亲近世尊及诸长老。尊师闻其信心坚固，遂为其授戒。于时迦毗罗卫国发生分歧，僧团分裂为二。一比库为避免纷争，问起该如何自处，尊者在隐居中阐释其修持之道。由此，尊者以权说劝导众人，示现自身如是修行经验证明其正行。
§86
86. So evaṃ pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento padumuttaraṃ bhagavantantiādimāha. Pabbhāramhi nisīdantanti purato bhāraṃ namitaṃ onamitanti pabbhāraṃ vivekakāmaṃ vanamajjhe sayaṃjātapabbatapabbhāre nisinnaṃ naruttamaṃ bhagavantaṃ ahaṃ upagacchiṃ samīpaṃ gatoti attho.
如此，执持此法的人，回忆自身过去的所作所为，以欢喜之心显现出前世行状，由此称赞世尊莲花上座的德行。前托着负重坐着，俯首下垂，叹息叹息；因着欲求独处，居于森林之中，依傍自生山岭的重负而坐，我亲近了这在座中的人中上者世尊，故有此义。
§87
87.Kaṇikārapuppha disvāti tathā upagacchanto tasmiṃ padese supupphitaṃ kaṇikāraṃ disvā. Vaṇṭe chetvānahaṃ tadāti tasmiṃ tathāgatassa diṭṭhakāle taṃ pupphaṃ vaṇṭe vaṇṭasmiṃ chetvāna chinditvāna. Alaṅkaritvā chattamhīti tena pupphena chattaṃ chādetvā. Buddhassa abhiropayinti pabbhāre nisinnassa buddhassa muddhani akāsinti attho.
看到小刺玫花时，走近该处，见到盛开的小刺玫花。我采摘放入篮中，就如与那时在场之如来见过花一般，将花置于篮中，剪断插入篮中。用这花装饰成伞盖，以上尊严之花为伞遮护佛陀，表达了我对坐于山林重负中佛陀的礼敬之意。
§88
88.Piṇḍapātañcapādāsinti tasmiṃyeva nisinnassa bhagavato piṇḍapātaṃ pakārena adāsiṃ bhojesinti attho. Paramannaṃ subhojananti sundarabhojanasaṅkhātaṃ paramannaṃ uttamāhāraṃ. Buddhena navame tatthāti tasmiṃ vivekaṭṭhāne buddhena saha navame aṭṭha samaṇe samitapāpe khīṇāsavabhikkhū bhojesinti attho.
乞食及足迹，是指我以布施的方式向当时正坐着的世尊献上乞食。殊胜的美食，是指称扬为美妙食物且称为优异的饮食。『譬喻如第九位于那清净寂静之地出世的佛，乃与那九位同住于修行场所、业已断除八种恶业、无痕净行之比库同食』，此段意指与世尊及其比库同食。
Yaṃ vadanti sumedhoti yaṃ gotamasammāsambuddhaṃ bhūripaññaṃ pathavisamānaṃ paññaṃ sumedhaṃ sundaraṃ sabbaññutādipaññavantaṃ. Sumedho iti sundarapañño iti vadanti paṇḍitā ito kappato satasahasse kappe eso gotamo sammāsambuddho bhavissatīti sambandho. Sesaṃ suviññeyyamevāti.
他们称谓为智慧者，所称正自觉者果德玛乃是具有广大智慧，遍知世间、善解诸法的智慧者。称为智慧的人，也就是具美好智慧的贤者。诸贤智者乃如此说：历经百千劫，此果德玛将成正觉佛，这是因缘之理。其余事当悉心了知。
Upasenavaṅgantaputtattheraapadānavaṇṇanā samattā. · 伍波谢那旺甘达子长老譬喻注释完毕。
8. Raṭṭhapālattheraapadānavaṇṇanā八、拉塔巴拉长老譬喻注释
Padumuttarassabhagavatotiādikaṃ āyasmato raṭṭhapālattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato uppattito puretarameva haṃsavatīnagare gahapatimahāsālakule nibbattitvā vayappatto pitu accayena gharāvāse patiṭṭhito ratanakoṭṭhāgārakammikena dassitaṃ aparimāṇaṃ vaṃsānugataṃ dhanaṃ disvā ‘‘imaṃ ettakaṃ dhanarāsiṃ mayhaṃ pituayyakapayyakādayo attanā saddhiṃ gahetvā gantuṃ nāsakkhiṃsu, mayā pana gahetvā gantuṃ vaṭṭatī’’ti cintetvā kapaṇaddhikādīnaṃ mahādānaṃ adāsi. So abhiññālābhiṃ ekaṃ tāpasaṃ upasaṅkamitvā tena devalokādhipacce niyojito yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā dibbasampattiṃ anubhavanto tattha yāvatāyukaṃ ṭhatvā tato cuto manussaloke bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthassa kulassa ekaputtako hutvā nibbatti. Tena samayena padumuttaro bhagavā loke uppajjitvā pavattitavaradhammacakko veneyyasatte nibbānamahānagarasaṅkhātaṃ khemantabhūmiṃ sampāpesi. Atha so kulaputto anukkamena viññutaṃ patto ekadivasaṃ upāsakehi saddhiṃ vihāraṃ gantvā satthāraṃ dhammaṃ desentaṃ disvā pasannacitto parisapariyante nisīdi.
此为长老国王护持者的赞歌开头。此具寿曾在前佛时代居于鸿顺城大庄园，因年老且父母俱已亡故，住于家宅，由宝藏馆管理人照料。见到累世积累的无量财富，心念：“这亿万财富被父母及兄弟们共同承受，非我单独所有，今后也必不能带走；我若自取则应退还。”于是布施了诸多大施。得证三明后，隐居出家者来访，任命他为天界诸神主管，长寿得以延长。后死于天界，享用天福；天寿终，转生人间，成了一国之王一子，即后世世尊。那时世尊起于世间，转轮圣王之法轮，证至善涅槃，降临名为圣净之地。国王儿子以敬心知悉后，连日同近人共住一处，见导师讲解佛法，心生欢喜恭敬安然环绕旁听。
Tena kho pana samayena satthā ekaṃ bhikkhuṃ saddhāpabbajitānaṃ aggaṭṭhāne ṭhapesi. So taṃ disvā pasannamānaso satasahassabhikkhuparivutassa bhagavato sattāhaṃ mahādānaṃ datvā taṃ ṭhānaṃ patthesi. Satthā anantarāyena samijjhanabhāvaṃ disvā ‘‘ayaṃ anāgate gotamassa nāma sammāsambuddhassa sāsane saddhāpabbajitānaṃ aggo bhavissatī’’ti byākāsi. So satthāraṃ bhikkhusaṅghañca vanditvā uṭṭhāyāsanā pakkāmi. So yāvatāyukaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto ito dvenavute kappe phussassa bhagavato kāle satthu vemātikesu tīsu rājaputtesu satthāraṃ upaṭṭhahantesu tesaṃ puññakiriyāsu sahāyakiccaṃ akāsi. Evaṃ tattha tattha bhave bahuṃ kusalaṃ upacinitvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kururaṭṭhe thullakoṭṭhikanigame raṭṭhapālaseṭṭhino gehe nibbatti, tassa bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthakule nibbattattā raṭṭhapāloti vaṃsānugatameva nāmaṃ ahosi. So mahatā parivārena vaḍḍhanto anukkamena yobbanappatto mātāpitūhi patirūpena dārena saṃyojito mahante ca yase patiṭṭhāpito dibbasampattisadisasampattiṃ paccanubhoti.
当时导师留下其中一位比库，作为信士出家的首领。见彼比库心怀欢喜，献上百万比库的布施后，将其安置在该地。导师断然显出调伏欲贪之相，说：“此人成为未来果德玛正觉者教法中信士出家人的首领。”敬礼导师及比库僧团后，自起离去。完成诸多善业后，随往人神两界，历数两千九百劫。后来三位国子恭敬护持导师，助其善业。如此，历经诸多生命，积累丰富善业，于这佛法初兴之地，生于名为居大家乐的最贵族之家，世代传承。因可统治分裂的国土，称为国王。此人以伟大护卫众多臣民，世时年轻而崇拜父母，爱护家庭，建立大名声，享受天福及显赫之福报。
Atha bhagavā kururaṭṭhe janapadacārikaṃ caranto thullakoṭṭhikaṃ anupāpuṇi. Taṃ sutvā raṭṭhapālo kulaputto satthāraṃ upasaṅkamitvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitukāmo sattāhaṃ bhattacchedaṃ katvā kicchena kasirena mātāpitaro anujānāpetvā satthāraṃ upasaṅkamitvā pabbajjaṃ yācitvā satthu āṇattiyā aññatarassa santike pabbajitvā yonisomanasikārena kammaṃ karonto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Arahattaṃ pana patvā satthāraṃ anujānāpetvā mātāpitaro passituṃ thullakoṭṭhikaṃ gantvā tattha sapadānaṃ piṇḍāya caranto pitu nivesane ābhidosikaṃ kummāsaṃ labhitvā taṃ amataṃ viya paribhuñjanto pitarā nimantito svātanāya adhivāsetvā dutiyadivase pitu nivesane piṇḍapātaṃ paribhuñjitvā alaṅkatapaṭiyatte itthāgārajane upagantvā ‘‘kīdisā nāma tā, ayyaputta, accharāyo, yāsaṃ tvaṃ hetu brahmacariyaṃ carasī’’tiādīni (ma. ni. 2.301) vatvā palobhanakammaṃ kātuṃ āraddhe tassādhippāyaṃ viparivattetvā aniccatādipaṭisaṃyuttaṃ dhammaṃ kathento –
于是世尊在拘卢国游行时，没有抵达土罗柯提迦。国王的儿子、护国者闻知此事，便到世尊前面，得闻法要，信心坚定，欲出家修行。他断食七天，稍稍忍受苦难，获父母许可后，向世尊前来，请求出家。在师长允许下，向一位比库出家，谨慎修习，勤行善业，增长内观慧，证得阿拉汉果位。证得阿拉汉果后，他获师长许可，也获父母认同，便赴土罗柯提迦。在那里，托靠前行者，乞食行脚，住于父母家中，享用美食，好似获得不死甘露。父母召他回家中，于次日再赴父母家，食用饭食。因在装饰完备的女子之家，父母问他：“尊者之子，你住持清净道戒，为何种因缘？”等言辞。父母起贪欲之心，欲使他堕落，违逆其意，讲述无常等义理。
‘‘Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;
“看那心中之影像，粗糙且杂乱堆积；
Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.
疾病缠身意念纷繁，此中无有恒常之处。
‘‘Passa cittakataṃ rūpaṃ, maṇinā kuṇḍalena ca;
“看那心里的形象，如宝石耳环；
Aṭṭhiṃ tacena onaddhaṃ, saha vatthehi sobhati.
骨骼用肉遮盖，伴以皮肤泽润。
‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;
“脚无关节被遮盖，面部则带有皱纹；
Alaṃ bālassa mohāya, no ca pāragavesino.
此乃愚人之惑，非彼远求之士所为。
‘‘Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;
头发杂乱无序，眼睛涂抹污迹；
Alaṃ bālassa mohāya, no ca pāragavesino.
此乃愚人之惑，非彼远求之士所为。
‘‘Añjanīva navā cittā, pūtikāyo alaṅkato;
心如涂抹着油脂，身体装饰污秽；
Alaṃ bālassa mohāya, no ca pāragavesino.
此乃愚人之惑，非彼远求之士所为。
‘‘Odahi migavo pāsaṃ, nāsadā vāguraṃ migo;
犹如猎兽受陷，或被捕网束缚之鹿，
Bhutvā nivāpaṃ gacchāma, kandante migabandhake.
成为狩猎者的猎物，我们便前往巢穴，正如野兽般啼哭。
‘‘Chinno pāso migavassa, nāsadā vāguraṃ migo;
“断去束缚猎物的绳索，断去使猎物受损的陷阱；
Bhutvā nivāpaṃ gacchāma, socante migaluddake’’ti. (ma. ni. 2.302; theragā. 769-775);
成为狩猎者的猎物，我们便前往巢穴，正如野兽般哀伤悲哭。”
Imā gāthāyo abhāsi. Imā gāthā vatvā vehāsaṃ abbhuggantvā rañño korabyassa migājinavanuyyāne maṅgalasilāpaṭṭe nisīdi. Therassa kira pitā sattasu dvārakoṭṭhakesu aggaḷaṃ dāpetvā malle āṇāpesi ‘‘nikkhamituṃ mā detha, kāsāyāni apanetvā setakāni nivāsāpethā’’ti. Tasmā thero ākāsena agamāsi. Atha rājā korabyo therassa tattha nisinnabhāvaṃ sutvā taṃ upasaṅkamitvā sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ‘‘idha, bho raṭṭhapāla, pabbajanto byādhipārijuññaṃ vā jarābhogañātipārijuññaṃ vā patto pabbajati, tvaṃ pana kiñcipi pārijuññaṃ anupagato eva kasmā pabbajasī’’ti pucchi. Athassa thero ‘‘upaniyyati loko addhuvo, atāṇo loko anabhissaro, asaraṇo loko sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāso’’ti (ma. ni. 2.305) imesaṃ catunnaṃ dhammuddesānaṃ attanā viditabhāvaṃ kathetvā tassā desanāya anugītiṃ kathento –
此三句偈刚刚宣说完毕。宣说此偈后，长老放下杖拄，进入王柯洛毗的狩猎森林御座祥瑞石座。该长老的父亲曾在七门城门守望的设防处筑墙防护，且在搏斗中呼喊说：“不要让他离开，不要带着袈裟，把白衣留在巢穴里。”因此该长老以空中神通远去。继而，这位国王柯洛毗听闻长老坐在那里，便走近他，赞叹地询问说：“守护国土的护国者，当有人出家遭受病痛、瘫痪或老病困扰时，出家；而你却没有丝毫的病苦，何以出家？”长老答曰：“世间往往是无常不净的，世界是难以信赖的，是无庇护的，抛弃一切该当离去。这个世界短暂且无法逾越，如渴望水源般难以满足。”（中部经注2.305）他自己详尽理解这四圣法意，即：苦、集、灭、道，并自觉领悟，便为人说，且不断唱诵此法——
‘‘Passāmi loke sadhane manusse, laddhāna vittaṃ na dadanti mohā;
“我见世间众生苦恼重重，虽然得有财货，却不为愚痴者所奉献；
Luddhā dhanaṃ sannicayaṃ karonti, bhiyyova kāme abhipatthayanti.
尽管得到财富而聚集储藏，却更加渴求财欲，愈加执着追求烦恼。”
‘‘Rājā pasayhappathaviṃ vijetvā, sasāgarantaṃ mahimāvasanto;
『国王征服大地，越过山岭，居于广大海洋之畔；』
Oraṃ samuddassa atittarūpo, pāraṃ samuddassapi patthayetha.
『应渡过海洋之岸，登上海洋彼岸。』
‘‘Rājā ca aññe ca bahū manussā, avītataṇhā maraṇaṃ upenti;
『国王与其他许多人类，因未离欲而迎向死亡；』
Ūnāva hutvāna jahanti dehaṃ, kāmehi lokamhi na hatthi titti.
『他们年少时放弃身体，世间之欲无所知足。』
‘‘Kandanti naṃ ñātī pakiriya kese, ‘aho vatā no amarā’ti cāhu;
『亲族为他哭泣，拉扯其发，哀叹说：“啊！我们的非死者啊！”』
Vatthena naṃ pārutaṃ nīharitvā, citaṃ samodhāya tato ḍahanti.
『将其用布包裹，用火点燃，使心净化后焚烧之。』
‘‘So ḍayhati sūlehi tujjamāno, ekena vatthena pahāya bhoge;
『如此，身受剑刺烧灼之苦，弃舍所有凭借财富享乐；
Na mīyamānassa bhavanti tāṇā, ñātī ca mittā atha vā sahāyā.
死者不能带走一丝一毫，其亲属、朋友乃至侍从也不复得随行。』
‘‘Dāyādakā tassa dhanaṃ haranti, satto pana gacchati yena kammaṃ;
『夺取其财富者乃贪盗者，至于其人则依其业而行；
Na mīyamānaṃ dhanamanveti kiñci, puttā ca dārā ca dhanañca raṭṭhaṃ.
死者并不随身携带财富，尔且子女妻妾及国家财物皆非其所有。』
‘‘Na dīghamāyuṃ labhate dhanena, na cāpi vittena jaraṃ vihanti;
『财富不能增长寿命，财产亦不能驱除老病；
Appaṃ hidaṃ jīvitamāhu dhīrā, asassataṃ vippariṇāmadhammaṃ.
智者谓此生命短促，实为无常生死变化之道理。』
‘‘Aḍḍhā daliddā ca phusanti phassaṃ, bālo ca dhīro ca tatheva phuṭṭho;
半聪明者与愚痴者皆触及触境，愚人和智者所触之物亦然；
Bālo hi bālyā vadhitova seti, dhīro ca no vedhati phassaphuṭṭho.
愚人如同幼童被打，智者则不会因触境而苦恼；
‘‘Tasmā hi paññāva dhanena seyyā, yāya vosānamidhādhigacchati;
因此智慧胜于财富，智慧可得此世所有安乐；
Abyositattā hi bhavābhavesu, pāpāni kammāni karoti mohā.
迷惑者因彼无明，无论世间存在否，皆造诸恶业；
‘‘Upeti gabbhañca parañca lokaṃ, saṃsāramāpajjaparamparāya;
生入胎中及他方世界，陷于轮回无尽之连锁；
Tassappapañño abhisaddahanto, upeti gabbhañca parañca lokaṃ.
彼无智慧者因愚痴所缠，生入胎中及他方世界。
‘‘Coro yathā sandhimukhe gahīto, sakammunā haññati pāpadhammo;
『偷盗如同被捕，在门口受制，因同谋而被除灭恶法；』
Evaṃ pajā pecca paramhi loke, sakammunā haññati pāpadhammo.
『世间众生亦如是，在彼彼世受制，因同谋而被除灭恶法。』
‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;
『欲乐确实多彩甜美，令人心悦；但因其形貌丑陋，心生迷惑；』
Ādīnavaṃ kāmaguṇesu disvā, tasmā ahaṃ pabbajitomhi rāja.
『观察欲乐种种恶苦，故我出家为王。』
‘‘Dumapphalānīva patanti māṇavā, daharā ca vuḍḍhā ca sarīrabhedā;
『少年如未熟之果落下，老者与衰弱者俱身体破坏；』
Etampi disvāna pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo.
『见此情形，于是我出家为王，无过之解脱胜于在家。』
‘‘Saddhāyāhaṃ pabbajito, upeto jinasāsane;
我因信心而出家，归依世尊的教法。
Avañjhā mayhaṃ pabbajjā, anaṇo bhuñjāmi bhojanaṃ.
我受戒出家，不贪恋世俗，以清净心持食。
‘‘Kāme ādittato disvā, jātarūpāni satthato;
从内心见诸欲火熾盛，从诸苦受生之相触动，
Gabbhāvokkantito dukkhaṃ, nirayesu mahabbhayaṃ.
见胎中之苦，恒生大惧，及地狱中苦之深重。
‘‘Etamādīnavaṃ ñatvā, saṃvegaṃ alabhiṃ tadā;
于是觉知此大危险，心得震动心生忧惧；
Sohaṃ viddho tadā santo, sampatto āsavakkhayaṃ.
我当时恍然开悟，禅定安住，断尽烦恼污垢。
‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;
『由我弟子接续承事的世尊，佛陀的教法究竟如何？』
Ohito garuko bhāro, bhavanetti samūhatā.
『沉重而难以承担的负担，世间之苦总集的重负。』
‘‘Yassatthāya pabbajito, agārasmānagāriyaṃ;
『为此缘故出家离家，从家中生活舍去，』
So me attho anuppatto, sabbasaṃyojanakkhayo’’ti. (theragā. 776-793) –
『那对我而言是极其重要且无比殊胜的，断尽一切烦恼结缚。』(长老传776-793)——
Imā gāthā avoca. Evaṃ thero rañño korabyassa dhammaṃ desetvā satthu santikameva gato. Satthā ca aparabhāge ariyagaṇamajjhe nisinno theraṃ saddhāpabbajitānaṃ aggaṭṭhāne ṭhapesi.
此偈言说完毕。如此这位长老，于王名柯罗拔阇处广宣佛法后，即刻前往世尊所在。世尊在宣讲初期，于圣众中心，于出家具信者聚集首席，安坐持教。
§97-8
97-8. Evaṃ so thero pattaetadaggaṭṭhāno pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Varanāgo mayā dinnoti tassa bhagavato rūpakāye pasīditvā varo uttamo seṭṭho īsādanto rathīsāsadisadanto urūḷhavā bhāravaho rājāraho vā. Setacchattopasobhitoti hatthikkhandhe ussāpitasetacchattena upasevito sobhamāno. Punapi kiṃ visiṭṭho varanāgo? Sakappano hatthālaṅkārasahito. Saṅghārāmaṃ buddhappamukhassa bhikkhusaṅghassa vasanatthāya ārāmaṃ vihāraṃ akārayiṃ kāresiṃ.
97-98。此长老得为此聚首之首，往昔所作业因现前，心生欢喜，述说前生行持功德，称颂莲花相世尊等。护法者王佑称恩，观世尊曼妙形相，称其为最胜卓绝之尊，为战车辎重犹如重担，犹如王者。其象身披苍蓝伞盖，伞盖如被覆于象肩，奋首擎盖，显现庄严光明。于是，最尊贵者护法者何以尊贵？携带大象饰物之名。为使佛前沙门僧众止宿安住，护法者护持道场，营建营舍，设立寺院。
§99
99.Catupaññāsasahassānīti tasmiṃ kārāpite vihārabbhantare catupaññāsasahassāni pāsādāni ca ahaṃ akārayiṃ kāresinti attho. Mahoghadānaṃ karitvānāti sabbaparikkhārasahitaṃ mahoghasadisaṃ mahādānaṃ sajjetvā mahesino munino niyyādesinti attho.
99.「四万九千」者，于此禅林修建期间，我建造了四万九千座佛殿，此为「建造之义」。又言「进行大布施」，谓以种种条件齐备，施行伟大神圣的大布施，以此昭示圣贤长老的训示义理。
§100
100.Anumodi mahāvīroti caturāsaṅkhyeyyasatasahassesu kappesu abbocchinnaussāhasaṅkhātena vīriyena mahāvīro sayambhū sayameva bhūto jāto laddhasabbaññutaññāṇo aggo seṭṭho puggalo anumodi vihārānumodanaṃ akāsi. Sabbe jane hāsayantoti sakalānantāparimāṇe devamanusse hāsayanto santuṭṭhe kurumāno amatanibbānapaṭisaṃyuttaṃ catusaccadhammadesanaṃ desesi pakāsesi vivari vibhaji uttānī akāsīti attho.
100.「认可大勇士」，指在四千万百万千万百千计的劫数中，凭无间断的努力，以大勇士身份——自觉成就自在、现成佛果、智慧通达第一最优之人——认可并称赞此禅林。此乃「大众皆以欢笑之态」，无量无边诸天人与人群皆欢喜满意，布施无尽，与无死灭涅槃相应，宣说四圣谛法，示现详明，广分、明辨广大之义。
§101
101.Taṃme viyākāsīti taṃ mayhaṃ katapuññaṃ balaṃ visesena pākaṭaṃ akāsi. Jalajuttamanāmakoti jale jātaṃ jalajaṃ padumaṃ, padumuttaranāmakoti attho. ‘‘Jalanuttamanāyako’’tipi pāṭho. Tattha attano pabhāya jalantīti jalanā, candimasūriyadevabrahmāno, tesaṃ jalanānaṃ uttamoti jalanuttamo. Sabbasattānaṃ nāyako uttamoti nāyako, sambhāravante satte nibbānaṃ neti pāpetīti vā nāyako, jalanuttamo ca so nāyako cāti jalanuttamanāyako. Bhikkhusaṅghe nisīditvāti bhikkhusaṅghassa majjhe nisinno imā gāthā abhāsatha pākaṭaṃ katvā kathesīti attho. Sesaṃ uttānatthamevāti.
101.「此义阐明」者，说明我所种诸功德的特殊力量。所谓「水生莲花」，意指于水中滋生之花；「莲首名」义也相同。三种读本皆有，其中一曰「水顶首领」。此中特指以自光照明者为水；月、日、天神、梵天等乃水中优胜者。诸众生之首领，具足福报，乃能导领超脱生死；此即「水顶之首领」。于僧团中坐，因坐中者即众僧所在，演说此偈歌，昭示其明，阐说其义。结曰「唯此说最广义」。
Raṭṭhapālattheraapadānavaṇṇanā samattā. · 拉塔巴拉长老譬喻注释完毕。
9. Sopākattheraapadānavaṇṇanā九、索巴咖长老譬喻注释
Pabbhāraṃ sodhayantassātiādikaṃ āyasmato sopākattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle aññatarassa kuṭumbikassa putto hutvā nibbatti. Ekadivasaṃ satthāraṃ disvā bījapūraphalāni satthu upanesi, paribhuñji bhagavā tassānukampaṃ upādāya. So bhikkhu satthari saṅghe ca abhippasanno salākabhattaṃ paṭṭhapetvā saṅghuddesavasena tiṇṇaṃ bhikkhūnaṃ yāvatāyukaṃ khīrabhattaṃ adāsi. So tehi puññehi aparāparaṃ devamanussesu sampattiyo anubhavanto ekadā manussayoniyaṃ nibbatto ekassa paccekabuddhassa khīrabhattaṃ adāsi.
「清净重担」者，为尊敬和赞叹长老梵行之由起首範例。此亦历代佛陀弟子所修功德。在此处，依托因缘，修持福德，成就果报。如某时有比库家族子弟，见导师一日，悉植诸种福果，佛于是观其慈悲缘故予以食物供养。该比库敬奉导师与僧众，布施粳米与奶腹食予三百比库。是以彼功德次第增长，证于天人界与人间。一日转生为人，献粳米于一偏觉者。此为其注解义。
Evaṃ tattha tattha puññāni katvā sugatīsuyeva paribbhamanto imasmiṃ buddhuppāde purimakammanissandena sāvatthiyaṃ aññatarāya duggatitthiyā kucchimhi paṭisandhiṃ gaṇhi. Sā taṃ dasamāse kucchinā pariharitvā paripakke gabbhe vijāyanakāle vijāyituṃ asakkontī mucchaṃ āpajjitvā bahuvelaṃ matā viya nipajji. Ñātakā ‘‘matā’’ti saññāya susānaṃ netvā citakaṃ āropetvā devatānubhāvena vātavuṭṭhiyā uṭṭhitāya aggiṃ adatvā pakkamiṃsu. Dārako pacchimabhavikattā devatānubhāveneva arogo hutvā mātukucchito nikkhami. Mātā pana kālamakāsi. Devatā manussarūpenupagamma taṃ gahetvā susānagopakassa gehe ṭhapetvā katipāhaṃ kālaṃ patirūpena āhārena posesi. Tato paraṃ susānagopako attano puttaṃ katvā vaḍḍhesi. So tathā vaḍḍhento tassa puttena suppiyena nāma dārakena saddhiṃ kīḷanto vicari. Tassa susāne jātasaṃvaḍḍhabhāvato sopākoti samaññā ahosi.
如此，屡次各地行福，循前世善业缘故，至沙瓦提某恶趣小村。该村妇人轮回十个月，怀胎未能得生，因妄病困顿，如同死去一般。亲属称其母，立棺疏葬，以天神变化，起风焚火，救护起行。少年因缘，历故乡，神通易病而复康，遂离母宫。母既归时刻，天神以人形现前，受持其母女，安置于守灵人之家，数旬以供养。如是，守灵人视其子如己子养育长大。此子生长，名曰「修学者」。
Athekadivasaṃ sattavassikaṃ taṃ bhagavā paccūsavelāyaṃ ñāṇajālaṃ pattharitvā veneyyabandhave olokento ñāṇajālassa antogataṃ disvā susānaṭṭhānaṃ agamāsi. Dārako pubbahetunā codiyamāno pasannamānaso satthāraṃ upasaṅkamitvā vanditvā aṭṭhāsi. Satthā tassa dhammaṃ kathesi. So dhammaṃ sutvā pabbajjaṃ yācitvā pitarā ‘‘anuññātosī’’ti vutto pitaraṃ satthu santikaṃ ānesi. Tassa pitā satthāraṃ vanditvā ‘‘imaṃ dārakaṃ pabbājetha, bhante’’ti anujāni, taṃ pabbājetvā bhagavā mettābhāvanāya niyojesi. So mettākammaṭṭhānaṃ gahetvā susāne viharanto nacirasseva mettājhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Arahā hutvāpi aññesaṃ sosānikabhikkhūnaṃ mettābhāvanāvidhiṃ dassento ‘‘yathāpi ekaputtasmi’’nti (theragā. 33) gāthaṃ abhāsi. Idaṃ vuttaṃ hoti – yathā ekaputtake piye manāpe mātā pitā ca kusalī ekantahitesī bhaveyya, evaṃ puratthimādibhedāsu sabbāsu disāsu kāmabhavādibhedesu vā sabbesu bhavesu daharādibhedāsu sabbāsu avatthāsupi ṭhitesu sabbesu sattesu ekantahitesitāya kusalī bhaveyya ‘‘mitto, udāsino, paccatthiko’’ti sīmaṃ akatvā sīmāya sambhedavasena sabbattha ekarasaṃ mettaṃ bhāveyyāti imaṃ pana gāthaṃ vatvā ‘‘sace tumhe āyasmanto evaṃ mettaṃ bhāveyyātha, ye te bhagavatā ‘sukhaṃ supatī’tiādinā (a. ni. 11.15; pari. 331; mi. pa. 4.4.6) ekādasa mettānisaṃsā ca vuttā, ekaṃsena tesaṃ bhāgino bhavathā’’ti ovādaṃ adāsi.
某时，长老佛在早晨清净时分，捧读智慧之网，望见网中图示，乃至至于守灵之处。少年以先因缘引导之心，恭敬来至导师前，顶礼而立。导师讲说法义。其少年闻法后，请求出家。父曰「不许」而引弟子入导师座前。父礼敬导师曰：「请令此子出家，尊者。」导师许之，令修慈心定。少年随行慈心修习，不久即成慈定，进修观慧，证得阿拉汉果。成圣后，为他诸轻慢比库示范慈心修法；称若父母爱惜独子，亦当诸众生中，尽行慈心无间断。此偈释义：「如独子父母慈爱，专于利益安乐恒护持，东南西北诸方，诸有情各各皆应恒护无间断慈也」。该偈言：「若长老们能如是生慈心，即如世尊所说，身心安乐之法，列十一慈之条款中，有此教令，唯分一己莫失」。
§112
112. Evaṃ so pattaphalādhigamo attano katapuññaṃ paccavekkhitvā sañjātasomanasso pubbacaritāpadānaṃ dassento pabbhāraṃ sodhayantassātiādimāha. Tattha pabbhāranti silāpabbatassa vivekaṭṭhānaṃ, taṃ pabbajitānurūpattā iṭṭhakapākāraṃ katvā dvārakavāṭaṃ yojetvā bhikkhūnaṃ vasanatthāya adāsi, pakārena bharo patthetabboti pabbhāro, taṃ sodhayantassa mama santikaṃ siddhattho nāma bhagavā āgacchi pāpuṇi.
112. 如此，他了知自己善业所得之果报，反观自身所造之善，见昔日所行恶业之根本，谓之『清净其负担』等。此处『负担』者，指戒律高丘的清净之处，为与出家众相符而作出易行的适宜供具，连结寺院门口，为比库居住利益而设。负担者，应当以筏喻，于净除烦恼者即世尊斯达到我前而来。
§113
113.Buddhaṃ upagataṃ disvāti evaṃ mama santikaṃ āgataṃ disvā tādino iṭṭhāniṭṭhesu akampiyasabhāvattā tādiguṇayuttassa lokajeṭṭhassa buddhassa santharaṃ tiṇapaṇṇādisantharaṃ kaṭṭhattharaṃ paññāpetvā niṭṭhāpetvā pupphāsanaṃ pupphamayaṃ āsanaṃ ahaṃ adāsiṃ.
113. 见佛到来，谓之『佛至我侧』，即见尊者如来已至。因其坚固不动之心，于诸利益事悉能达成，具足如是诸德，为世尊中最尊之佛，供养佛多以草叶等作祭具，构成祭坛及鲜花铺座，我为佛施以此花香铺座。
§114
114.Pupphāsanenisīditvāti tasmiṃ paññatte pupphāsane nisīditvā lokanāyako siddhattho bhagavā. Mamañca gatimaññāyāti mayhaṃ gatiṃ āyatiṃ uppattiṭṭhānaṃ aññāya jānitvā aniccataṃ aniccabhāvaṃ udāhari kathesi.
114. 坐于鲜花铺座，谓在此明表示鲜花铺座上端坐。世尊如来为世间导师，在我所往处亦如是，洞知我之来往与生灭之所，自觉无常之无常现象而开示说法。
§115
115.Aniccā vata saṅkhārāti vata ekantena saṅkhārā paccayehi samecca samāgantvā karīyamānā sabbe sappaccayadhammā hutvā abhāvaṭṭhena aniccā. Uppādavayadhamminoti uppajjitvā vinassanasabhāvā uppajjitvā pātubhavitvā ete saṅkhārā nirujjhanti vinassantīti attho. Tesaṃ vūpasamo sukhoti tesaṃ saṅkhārānaṃ visesena upasamo sukho, tesaṃ vūpasamakaraṃ nibbānameva ekantasukhanti attho.
115. 碎句：世间存在皆为无常之合成事。由缘和合而生，终必皆灭，依赖诸因缘生灭，即此因缘法则显现。生灭称为产生与消灭，生成即出现，消灭即灭失，此类合成事物灭尽乃因断灭义。其灭尽止息称为乐，合成法灭尽者为安详之乐，止息之相即称涅槃，涅槃乃绝对安乐义。
§116
116.Idaṃ vatvāna sabbaññūti sabbadhammajānanako bhagavā lokānaṃ jeṭṭho vuḍḍho narānaṃ āsabho padhāno vīro idaṃ aniccapaṭisaṃyuttaṃ dhammadesanaṃ vatvāna kathetvā ambare ākāse haṃsarājā iva nabhaṃ ākāsaṃ abbhuggamīti sambandho.
116. 说毕，彻觉广大之世尊，乃诸法智慧知者、世间中最高者、寿命最长者、人类主力英雄，述说此无常相连锁之法及义，仿若天空白天鹅鸟飞入云层，昇入空中，意指法义互相连接无碍。
§117
117.Sakaṃ diṭṭhiṃ attano laddhiṃ khantiṃ ruciṃ ajjhāsayaṃ jahitvāna pahāya. Bhāvayāniccasaññahanti anicce aniccanti pavattasaññaṃ ahaṃ bhāvayiṃ vaḍḍhesiṃ manasi akāsiṃ. Tattha kālaṃ kato ahanti tattha tissaṃ jātiyaṃ tato jātito ahaṃ kālaṃ kato mato.
117. 舍弃我执和所得执，忍耐、喜悦、心念，舍弃执着。反复思惟无常之观念，称此无常非恒久，像成长般内心增长其慧。及问时刻何在？答案乃生灭之时；生灭之后即为时间，故理解时间即于生死后也算属时间。
§118
118.Dvesampattī anubhotvāti manussasampattidibbasampattisaṅkhātā dve sampattiyo anubhavitvā. Sukkamūlena coditoti purāṇakusalamūlena, mūlabhūtena kusalena vā codito sañcodito. Pacchime bhave sampatteti pariyosāne bhave sampatte pāpuṇite. Sapākayonupāgaminti sakaṃ pacitabhattaṃ sapākaṃ yoniṃ upāgamiṃ. Yassa kulassa attano pacitabhattaṃ aññehi abhuñjanīyaṃ, tasmiṃ caṇḍālakule nibbattosmīti attho. Atha vā sā vuccati sunakho, sunakhocchiṭṭhabhattabhuñjanakacaṇḍālakule jātoti attho. Sesaṃ uttānatthamevāti.
『受用两种成就之后』者，谓受用了称为人间成就与天界成就的两种成就之后。『被白净之根所策动』者，谓被往昔的善根、或作为根本的善业所策动、所推动。『在最后有成就时』者，谓在终末之有成就、到达之时。『我来至自身所应受食之胎』者，谓我来至自身所烹煮之食、属于自己所受之胎。意谓：凡某族姓，其自身所烹煮之食不为他人所食，我即生于那旃陀罗族之家——此为其义。又或者，『她』被称为狗，意谓生于以狗之残食为食的旃陀罗家族——此为其义。其余诸句，义皆显明。
Sopākattheraapadānavaṇṇanā samattā. · 索巴咖长老本行注释完毕。
10. Sumaṅgalattheraapadānavaṇṇanā十、苏芒嘎拉长老本行注释
Āhutiṃyiṭṭhukāmotiādikaṃ āyasmato sumaṅgalattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto piyadassissa bhagavato kāle rukkhadevatā hutvā nibbatti. So ekadivasaṃ satthāraṃ nhatvā ekacīvaraṃ ṭhitaṃ disvā somanassappatto apphoṭesi. So tena puññena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyā avidūre aññatarasmiṃ gāmake tādisena kammanissandena daliddakule nibbatti, tassa sumaṅgaloti nāmaṃ ahosi. So vayappatto khujjakāsitanaṅgalakuddālaparikkhāro hutvā kasiyā jīvikaṃ kappesi. So ekadivasaṃ raññā pasenadinā kosalena bhagavato bhikkhusaṅghassa ca mahādāne pavattiyamāne dānūpakaraṇāni gahetvā āgacchantehi manussehi saddhiṃ dadhighaṭaṃ gahetvā āgato bhikkhūnaṃ sakkārasammānaṃ disvā ‘‘ime samaṇā sakyaputtiyā sukhumavatthanivatthā subhojanāni bhuñjitvā nivātesu senāsanesu viharanti, yaṃnūnāhampi pabbajeyya’’nti cintetvā aññataraṃ mahātheraṃ upasaṅkamitvā attano pabbajādhippāyaṃ nivedesi. So taṃ karuṇāyanto pabbājetvā kammaṭṭhānaṃ ācikkhi. So araññe viharanto ekakavihāre nibbinno ukkaṇṭhito hutvā vibbhamitukāmo ñātigāmaṃ gacchanto antarāmagge kacchaṃ bandhitvā khettaṃ kasante kiliṭṭhavatthanivatthe samantato rajokiṇṇasarīre vātātapena sussante khettaṃ kassake manusse disvā ‘‘mahantaṃ vatime sattā jīvikanimittaṃ dukkhaṃ paccanubhavantī’’ti saṃvegaṃ paṭilabhi. Ñāṇassa paripākagatattā cassa yathāgahitaṃ kammaṭṭhānaṃ upaṭṭhāsi. So aññataraṃ rukkhamūlaṃ upagantvā vivekaṃ labhitvā yonisomanasikaronto vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi.
这是尊者苏摩迦罗长老的赞歌。此长老为前佛世尊中积累功德而得。于佛陀时代，作为树神得生。某日，致敬佛陀后，衣衫敝破见佛生喜，遂散发其生天福德。由于此福德，他在人天间转生，至舍卫城附近一穷乡里因恶行堕落贱生。后来老去，饱受疾病磨难，以劣活计维生。某天与王舍城国王巴谢那帝及僧众同赴大施，见比库们安住细软衣物中欢喜生活，于是生慕出家心，向一大长老请教法门。长老默然观察时机，遂舍城市林间独居，心有烦恼。循着亲友乡村路径，见农人更年来纺织田地及行事不善，心生忧愁。由熟悉智慧生起，守护所学法，激发正念，增长观行，依正道习行，终于证得阿拉汉果。
§124
124. Evaṃ so pattaarahattaphalo attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento āhutiṃ yiṭṭhukāmohantiādimāha. Tattha āhutinti annapānādianekavidhaṃ pūjāsakkārūpakaraṇaṃ. Yiṭṭhukāmoti yajitukāmo, dānaṃ dātukāmo ahaṃ. Paṭiyādetvāna bhojananti āhāraṃ paṭiyādetvā nipphādetvā. Brāhmaṇe paṭimānentoti paṭiggāhake suddhapabbajite pariyesanto. Visāle māḷake ṭhitoti parisuddhapaṇḍarapulinatalābhirāme vipule māḷake ṭhito.
『他如此证得阿拉汉果后，忆念自己往昔之业，以欢喜心宣说往昔行持之本事』，故说「欲行供施……」等。其中，『供施』者，谓食物、饮料等多种供养礼敬之资具。『欲行供施』者，谓欲行祭祀、欲布施者，即我。『备办食物』者，谓预备、完成饮食。『尊重婆罗门』者，谓寻访受施者中清净的出家人。『立于宽广的殿堂』者，谓站立于清净、白沙滩边令人欢喜、宽广的殿堂之中。
§125-7
125-7.Athaddasāsiṃ sambuddhantiādīsu mahāyasaṃ mahāparivāraṃ sabbalokaṃ sakalasattalokaṃ vinetānaṃ visesena netāraṃ nibbānasampāpakaṃ sayambhuṃ sayameva bhūtaṃ anācariyakaṃ aggapuggalaṃ seṭṭhapuggalaṃ bhagavantaṃ bhagyavantādiguṇayuttaṃ jutimantaṃ nīlapītādipabhāsampannaṃ sāvakehi purakkhataṃ parivāritaṃ ādiccamiva sūriyamiva rocantaṃ sobhamānaṃ rathiyaṃ vīthiyaṃ paṭipannakaṃ gacchantaṃ piyadassiṃ nāma sambuddhaṃ addasinti sambandho. Añjaliṃ paggahetvānāti bandhañjalipuṭaṃ sirasi katvā sakaṃ cittaṃ attano cittaṃ pasādayiṃ itthambhūtassa bhagavato guṇe pasādesiṃ pasannamakāsinti attho. Manasāva nimantesinti cittena pavāresiṃ. Āgacchatu mahāmunīti mahito pūjāraho muni bhagavā mama nivesanaṃ āgacchatu.
125-7. 某时，有人与亲属见到世尊及其广大弟子僧团。如来是全世界众生的导师、灭使者，乃自觉自成的法王，第一圣人，无上的尊者，具足吉祥及众多功德，光明灿烂，身披蓝黄衣袍。弟子们环绕恭敬，亲近佛陀，如同日初升，光彩照耀街道。亲属手合十礼，恭敬虔诚，内心安顿，感服佛陀德行，面带欢喜，心中以念礼佛，邀其来访，祈愿成就尊贵的大圣人。
§128
128.Mama saṅkappamaññāyāti mayhaṃ cittasaṅkappaṃ ñatvā loke sattaloke anuttaro uttaravirahito satthā khīṇāsavasahassehi arahantasahassehi parivuto mama dvāraṃ mayhaṃ gehadvāraṃ upāgami sampāpuṇi.
128. 有人思虑谋划，心知世尊是一切世界间无上无比的导师，远离分别，已断烦恼，证得阿拉汉果的众多圣者环绕，来到我的门前和家中，遂踏入。
§129
129. Tassa sampattassa satthuno evaṃ namakkāramakāsiṃ. Purisājañña purisānaṃ ājañña, seṭṭha, mama namakkāro te tuyhaṃ atthu bhavatu. Purisuttama purisānaṃ uttama adhikaguṇavisiṭṭha te tuyhaṃ mama namakkāro atthu. Pāsādaṃ pasādajanakaṃ mama nivesanaṃ abhiruhitvā sīhāsane uttamāsane nisīdatanti āyācinti attho.
129. 因此，我虔敬礼拜世尊。『purisājañña』意谓为众生之所敬信，『seṭṭha』为至上者，意即我对佛陀的恭敬礼拜愿令成就。『purisuttama』意为最尊贵的人，最卓越且具极高功德者，我对您的敬礼已成。上升于殿堂，登上我所建的居所之狮子座高位安坐，以此表达邀请与恭请之意。
§130
130.Danto dantaparivāroti sayaṃ dvārattayena danto tathā dantāhi bhikkhubhikkhunīupāsakaupāsikāsaṅkhātāhi catūhi parisāhi parivārito. Tiṇṇo tārayataṃ varoti sayaṃ tiṇṇo saṃsārato uttiṇṇo nikkhanto tārayataṃ tārayantānaṃ visiṭṭhapuggalānaṃ varo uttamo bhagavā mamārādhanena pāsādaṃ abhiruhitvā pavarāsane uttamāsane nisīdi nisajjaṃ kappesi.
130. 牙齿与牙齿排列的牙龈，即「牙齿周围」，是由自门扉所围绕，与牙、比库、比库尼、近事男、近事女这四众合称的四种僧团一起环绕。已得度者敌除并救度者，即已超越轮回、已出离世间救度众生者，是护卫众圣者中最尊上者。世尊因我虔敬，登上宝塔，坐于最高宝座，安然调伏身心。
§131
131.Yaṃ me atthi sake geheti attano gehe yaṃ āmisaṃ paccupaṭṭhitaṃ sampāditaṃ rāsikataṃ atthi. Tāhaṃ buddhassa pādāsinti buddhassa buddhappamukhassa saṅghassa taṃ āmisaṃ pādāsiṃ pa-kārena ādarena vā adāsinti attho. Pasanno sehi pāṇibhīti attano dvīhi hatthehi passannacitto gahetvā pādāsinti attho.
131. 『我所有物在自己家中』的意思，是指自己家中所有的属物，如食物、器物等妥为供养。这里将『我所有』等同于佛足，以示对佛、佛的正法、三宝僧团的崇敬，故将这些供养奉献于佛足。在此还隐含有虔诚于佛足的意义，是以诚敬双手、怀有纯净心意恭敬执持佛足。
§132
132.Pasannacitto pasāditamanasaṅkappo sumano sundaramano. Vedajāto jātavedo uppannasomanasso katañjalī sirasi ṭhapitaañjalipuṭo buddhaseṭṭhaṃ namassāmi seṭṭhassa buddhassa paṇāmaṃ karomīti attho. Aho buddhassuḷāratāti paṭividdhacatusaccassa satthuno uḷāratā mahantabhāvo aho acchariyanti attho.
132. 『心意欢喜，意念安乐，心情美善』等，描绘的是发心欢喜、恭敬顶礼佛陀。『维达加多』即火种之意，表示自身点燃的喜悦之火，双手合掌置于头上，顶礼世尊佛陀，表明向最尊贵的佛陀敬礼，表达对觉者大导师的顶礼敬意。『世尊伟大庄严，四谛真实教法当中的导师之尊严与庄重』令人赞叹感叹。
§133
133.Aṭṭhannaṃpayirūpāsatanti payirupāsantānaṃ bhuñjaṃ bhuñjantānaṃ aṭṭhannaṃ ariyapuggalānaṃ antare khīṇāsavā arahantova bahūti attho. Tuyheveso ānubhāvoti eso ākāsacaraṇaummujjananimujjanādiānubhāvo tuyheva tuyhaṃ eva ānubhāvo, nāññesaṃ. Saraṇaṃ taṃ upemahanti taṃ itthambhūtaṃ tuvaṃ saraṇaṃ tāṇaṃ leṇaṃ parāyananti upemi gacchāmi jānāmi vāti attho.
133. 『八万四千微妙佛教净土』意为众圣人安住其中，这里着重指出，微妙圣地之中，已断尽烦恼的阿拉汉在诸佛弟子中极为盛大。『涅槃、空行、入定、游化等禅定功德体验唯独归属于你，非他别有归属』。信仰表示“我皈依您，我皈依这座宝塔、佛之法舍、涅槃彼岸”，礼敬之辞表明皈依并深信不疑。
§134
134. Lokajeṭṭho narāsabho piyadassī bhagavā bhikkhusaṅghamajjhe nisīditvā imā byākaraṇagāthā abhāsatha kathesīti attho. Sesaṃ suviññeyyamevāti.
134. 世界至尊，天中王牛，比睿谨严正的世尊，坐在比库僧团中，朗诵这段阐释诗偈，表示其内容完全明了可解。其意即说明以上诸法义义已经清楚完备，令众生皆能了知。
Sumaṅgalattheraapadānavaṇṇanā samattā. · 苏芒嘎拉长老本行注释完毕。
Dutiyassa sīhāsanavaggassa vaṇṇanā samattā. · 第二狮子座品注释完毕。