3. Subhūtivaggo · 3. 苏部帝品义注
3. Subhūtivaggo第三 苏部帝品
1. Subhūtittheraapadānavaṇṇanā一、苏部帝长老譬喻注释
Himavantassāvidūretiādikaṃ āyasmato subhūtittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto ito kappasatasahassamatthake anuppanneyeva padumuttare bhagavati lokanāthe haṃsavatīnagare aññatarassa brāhmaṇamahāsālassa ekaputtako hutvā nibbatti, tassa nandamāṇavoti nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā tattha sāraṃ apassanto attano parivārabhūtehi catucattālīsāya māṇavasahassehi saddhiṃ pabbatapāde isipabbajjaṃ pabbajitvā aṭṭha samāpattiyo pañcābhiññāyo ca nibbattesi. Antevāsikānampi kammaṭṭhānaṃ ācikkhi. Tepi nacirasseva jhānalābhino ahesuṃ.
此为尊者苏毗陀长老的传记开端，题曰“喜马拉雅山之彼方”等。此传记同样是古代诸佛所作记述。各处皆述已种福德因缘，经历无量劫，直到出现在莲花生世尊，也即世尊，降生于鸿淞城某婆罗门大神宅中，生为一子，名曰南达摩那。彼南达摩那年长至三岁，通晓三明，洞察真理，见其众多家属共计四十四万余人，遂于山脚仙境出家修道，成就八种禅定、通达五种神通。以其修行法门，影响同伴。其禅定得成亦不久即现。
Tena ca samayena padumuttaro bhagavā loke uppajjitvā haṃsavatīnagaraṃ upanissāya viharanto ekadivasaṃ paccūsasamaye lokaṃ volokento nandatāpasassa antevāsikajaṭilānaṃ arahattūpanissayaṃ, nandatāpasassa ca dvīhaṅgehi samannāgatassa sāvakaṭṭhānantarassa patthanaṃ disvā pātova sarīrapaṭijagganaṃ katvā pubbaṇhasamaye pattacīvaramādāya aññaṃ kañci anāmantetvā sīho viya ekacaro nandatāpasassa antevāsikesu phalāphalatthāya gatesu ‘‘buddhabhāvaṃ me jānātū’’ti passantasseva nandatāpasassa ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Nandatāpaso buddhānubhāvañceva lakkhaṇapāripūriñca disvā lakkhaṇamante sammasitvā ‘‘imehi lakkhaṇehi samannāgato nāma agāraṃ ajjhāvasanto rājā hoti cakkavattī, pabbajanto loke vivaṭacchedo sabbaññū buddho hoti, ayaṃ purisājānīyo nissaṃsayaṃ buddho’’ti ñatvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane. Nandatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Tasmiṃ samaye catucattālīsasahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnākāraṃ oloketvā āhaṃsu – ‘‘ācariya, mayaṃ ‘imasmiṃ loke tumhehi mahantataro natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti. Nandatāpaso – ‘‘tātā , kiṃ vadetha, tumhe sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ upametuṃ icchatha, sabbaññubuddhena saddhiṃ mā maṃ upamitthā’’ti āha. Atha te tāpasā – ‘‘sace ayaṃ orako abhavissa, na amhākaṃ ācariyo evaṃ upamaṃ āhareyya. Yāva mahāvatāyaṃ purisājānīyo’’ti pādesu nipatitvā sirasā vandiṃsu. Atha te ācariyo āha – ‘‘tātā, amhākaṃ buddhānaṃ anucchaviko deyyadhammo natthi, bhagavā ca bhikkhācāravelāyaṃ idhāgato, tasmā mayaṃ yathābalaṃ deyyadhammaṃ dassāma, tumhehi yaṃ yaṃ paṇītaṃ phalāphalaṃ ābhataṃ, taṃ taṃ āharathā’’ti āharāpetvā sahattheneva dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Satthu cittaṃ ñatvā satasahassamattā khīṇāsavā āgantvā satthāraṃ vanditvā aṭṭhaṃsu.
当时，莲花生世尊在世出现，于鸿淞城栖身，某日傍晚观视世间，见南达摩那及其四十四万弟子已得阿拉汉果。南达摩那具二翼，离座时跳脱身体，早晨得衣着，未向他人称呼，如狮独行。欲往南达摩那群体中果成果报之处，感应见佛身光临虚空降落，或诸功德及特征悉现，因见特征证知其已成正觉，知其为当世贤圣，乃无疑地尊。朝拜后，以五方礼敬表至诚与供养。世尊坐于已定座上，南达摩那自持座席，与众独坐。彼时四十四万弟子取芬芳果实，奉献予尊者佛陀及导师，观望佛陀形相后言：“世尊，我等心中无有更伟大者，唯此人胜汝诸弟子无疑。”南达摩那曰：“诸尊，当言何语？汝等共欲倾听我举此比喻，若与满通达者相比，勿谓我为师之匹敌。”这些修行者畏惧，俯首顶礼。导师曰：“此中并无违法，世尊正于此处，有所降临。故我等示现供养，来供养诸佛正法。汝等精进摄受所得之善果，莫令失失。”遂持奉，安置于莲花生尊前。天神为佛收受果品，南达摩那亦净身沐浴以礼敬。稍后完毕饮食功课，坐于尊前，为弟子说法。世尊念及“比库僧团至”，乃思集诸弟子，具来礼拜共八人。年长六十余载皆如长老守护佛陀。南达摩那心怀散乱未得胜解，起志欲精勤闻法，求证菩提。跪拜后站立，未敢造次离座。末尾于时间阶段拜别师长，离去。其后五百年间再出家，犹如森林罗汉，精勤打发前世后世不辍。此乃尚未证入大阿拉汉果之殊胜事迹，因缘显示于诸往还记述中。彼南达摩那于二十万年后命终，得生于忉利天。
Atha nandatāpaso antevāsike āmantesi – ‘‘tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassassapi āsanaṃ natthi. Tumhehi ajja uḷāraṃ bhagavato bhikkhusaṅghassa ca sakkāraṃ kātuṃ vaṭṭati, pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā’’ti āha. Acinteyyattā iddhivisayassa te muhutteneva vaṇṇagandharasasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ. Aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanādibhedaṃ, saṅghanavakassa usabhamattaṃ paññāpesuṃ. Evaṃ paññattesu āsanesu nandatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito, ‘‘bhante, amhākaṃ dīgharattaṃ hitāya sukhāya imaṃ pupphāsanaṃ āruyha nisīdathā’’ti āha. Nisīdi bhagavā pupphāsane. Evaṃ nisinne satthari satthu ākāraṃ ñatvā bhikkhū attano attano pattāsane nisīdiṃsu. Nandatāpaso mahantaṃ pupphacchattaṃ gahetvā tathāgatassa matthake dhārento aṭṭhāsi. Satthā ‘‘tāpasānaṃ ayaṃ sakkāro mahapphalo hotū’’ti nirodhasamāpattiṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā bhikkhūpi samāpattiṃ samāpajjiṃsu. Tathāgate sattāhaṃ nirodhaṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha aṭṭhaṃsu. Nandatāpaso pana bhikkhācārampi agantvā pupphacchattaṃ dhārentoyeva sattāhaṃ pītisukheneva vītināmesi.
于忉利天宫，生起诸神所赐神通，后世转生为人，获王族之位，称为波罗奈国，世尊临世之际，乃生于沙瓦提城之苏曼那塞提家，乃与贫孤迦叶尊者同时为小儿，名曰苏毗陀。南达摩那尊者即是此人。此时世尊已来，生活于世尊之近旁，常侍佛左右，彼时生活充足，呼吸协调，闻法勤奋。尊者持有四十四万弟子所献之滋味水果，以礼敬导师，彼尊者身着大花伞，伞下立于世尊前，世尊赞其大德行。世尊入定寂止，弟子亦同入禅定，七天入灭。涅盘时，侍者获佛弟子之传承，之后亦于根本经藏中见载。尊者于森林坐禅，居于南地，十余日托封弟子礼佛伞，心中恒乐护持。
Satthā nirodhato vuṭṭhāya araṇavihāriaṅgena dakkhiṇeyyaṅgena cāti dvīhi aṅgehi samannāgataṃ ekaṃ sāvakaṃ ‘‘isigaṇassa pupphāsanānumodanaṃ karohī’’ti āṇāpesi. So cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso attano visaye ṭhatvā tepiṭakaṃ buddhavacanaṃ sammasitvā anumodanamakāsi. Tassa desanāvasāne satthā sayaṃ dhammaṃ desesi. Satthu desanāvasāne sabbepi catucattālīsasahassatāpasā arahattaṃ pāpuṇiṃsu. Satthā – ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Tesaṃ tāvadeva kesamassū antaradhāyiṃsu . Aṭṭha parikkhārā sarīre paṭimukkāva ahesuṃ. Te saṭṭhivassikattherā viya satthāraṃ parivārayiṃsu. Nandatāpaso pana vikkhittacittatāya visesaṃ nādhigañchi. Tassa kira araṇavihārittherassa dhammaṃ sotuṃ āraddhakālato paṭṭhāya – ‘‘aho vatāhampi anāgate ekassa buddhassa sāsane iminā sāvakena laddhaguṇaṃ labheyya’’nti cittaṃ udapādi. So tena vitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi. Tathāgataṃ pana vanditvā añjaliṃ paggayha sammukhe ṭhito evamāha – ‘‘bhante, yena bhikkhunā isigaṇassa pupphāsanānumodanā katā, ko nāmāyaṃ tumhākaṃ sāsane’’ti? ‘‘Araṇavihāriaṅgena ca dakkhiṇeyyaṅgena ca etadaggaṭṭhānaṃ patto eso bhikkhū’’ti. ‘‘Bhante, yvāyaṃ mayā sattāhaṃ pupphacchattaṃ dhārentena sakkāro kato, tena adhikārena aññaṃ sampattiṃ na patthemi, anāgate pana ekassa buddhassa sāsane ayaṃ thero viya dvīhaṅgehi samannāgato sāvako bhaveyya’’nti patthanaṃ akāsi.
师尊自涅槃起身，移步于森林之南部。时有一位弟子持“刺莲花伞”而跪拜，献上赞礼。彼弟子心欢喜，犹如大军大胜后立于胜境，听闻佛语戒训，心悦诚服。讲经终，诸弟子达四十四万祈愿成就阿拉汉果。佛伸手示意，众弟子头顶接触而散去。八样器具散落于地，犹如六十年长老围护师尊。南达摩那因心散乱未获大定，常思小心修持佛法。当时始计受教修道，心生憧憬，欲证道果。顶礼佛陀，直立于佛面前，问道之意。后尊者随从师尊心行，终入涅槃。此后，五次轮回转生为七王，或行游林野，如咖萨巴佛时代出家修行。彼传记虽未尽显已成就大弟子境界，但观经注释中略有所见。尊者遍历二十万年，后于忉利天降生。
Satthā ‘‘samijjhissati nu kho imassa tāpasassa patthanā’’ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassaṃ atikkamitvā samijjhanakabhāvaṃ disvā, ‘‘tāpasa, na te ayaṃ patthanā moghaṃ bhavissati, anāgate kappasatasahassaṃ atikkamitvā gotamo nāma buddho uppajjissati, tassa santike samijjhissatī’’ti dhammakathaṃ kathetvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi. Nandatāpaso yāva cakkhupathaṃ na samatikkamati, tāva satthu bhikkhusaṅghassa ca añjaliṃ paggahetvā aṭṭhāsi. So aparabhāge kālena kālaṃ satthāraṃ upasaṅkamitvā dhammaṃ suṇitvā aparihīnajjhānova kālaṃ katvā brahmaloke nibbatto. Tato pana cuto aparānipi pañca jātisatāni pabbajitvā āraññakova ahosi, kassapasammāsambuddhakālepi pabbajitvā āraññako hutvā gatapaccāgatavattaṃ pūresi. Etaṃ kira vattaṃ aparipūretvā mahāsāvakabhāvaṃ pāpuṇantā nāma natthi, gatapaccāgatavattaṃ pana āgamaṭṭhakathāsu vuttanayeneva veditabbaṃ. So vīsativassasahassāni gatapaccāgatavattaṃ pūretvā kālaṃ katvā tāvatiṃsadevaloke nibbatti.
师尊观照未来，遣下预知，见南达摩那于未来时能跳出离苦，历劫转生，终当出世而成正觉。时过万劫，南达摩那终将于未来世以“果德玛”名成佛，在其身边得大觉悟。当佛陀宣说法教，弟子围绕遍布，释迦牟尼示现降临虚空。南达摩那未能超越慧眼，仍未达通，遂双手合十敬礼师尊而立。时师尊随时代转逝离世，南达摩那集中精力闻法，终入涅槃。后五次转生皆出家，行止如林间居者，咖萨巴佛时代再出家修行。此实为未满大弟子功德之因缘。此生前世传记可在经疏文献中查见。尊者终升忉利天。
Evaṃ so tāvatiṃsabhavane aparāparaṃ uppajjanavasena dibbasampattiṃ anubhavitvā tato cuto manussaloke anekasatakkhattuṃ cakkavattirājā padesarājā ca hutvā uḷāraṃ manussasampattiṃ anubhavitvā amhākaṃ bhagavato uppannakāle sāvatthiyaṃ sumanaseṭṭhissa gehe anāthapiṇḍikassa kaniṭṭho hutvā nibbatti. Subhūtītissa nāmaṃ ahosi.
故此，尊者于忉利天宫经常享受众神之福祉转世体现。后来转生为人，历经百年，成为一国王、一诸侯，享受极大人间富贵，乃于世尊出世时降生于沙瓦提城苏曼那塞提家中，为孤独长者赠舍家最小儿，名为苏毗陀。
Tena ca samayena amhākaṃ bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ gantvā tattha veḷuvanapaṭiggahaṇādinā lokānuggahaṃ karonto rājagahaṃ upanissāya sītavane vihāsi. Tadā anāthapiṇḍiko seṭṭhi sāvatthiyaṃ uṭṭhānakaṃ bhaṇḍaṃ gahetvā attano sahāyassa rājagahaseṭṭhino gehaṃ gantvā buddhuppādaṃ sutvā satthāraṃ sītavane viharantaṃ upasaṅkamitvā paṭhamadassaneneva sotāpattiphale patiṭṭhāya satthāraṃ sāvatthiṃ āgamanatthāya yācitvā tato pañcacattālīsayojane magge yojane yojane satasahassapariccāgena vihāre patiṭṭhāpetvā sāvatthiyaṃ aṭṭhakarīsappamāṇaṃ jetassa kumārassa uyyānabhūmiṃ koṭisanthārena kiṇitvā tattha bhagavato vihāraṃ kāretvā adāsi. Vihāramahadivase ayaṃ subhūtikuṭumbiko anāthapiṇḍikaseṭṭhinā saddhiṃ gantvā dhammaṃ suṇanto saddhaṃ paṭilabhitvā pabbaji. So upasampanno dve mātikā paguṇā katvā kammaṭṭhānaṃ kathāpetvā araññe samaṇadhammaṃ karonto mettājhānaṃ nibbattetvā taṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.
当时世尊出现在世间，转动无上法轮，渐次而行，前往王舍城。到达后，以竹林别墅等接待场所礼养众人，依止王舍城中的清凉园而住。那时安那梨瓶长者携带赈济物资，前往他的助手、王舍城贵族之家。得闻佛陀出世之事，便近前礼敬正在清凉园修行的师长，初次见面即获得须陀洹果。为了迎请师长来到王舍城，他花费五十四由旬的道路，乃至每由旬花费一万余，兴建精舍。在王舍城为小王子迦叶建造将近十八由旬的园林宅地，用数百万筹资买地，此处建起佛陀精舍并捐赠。大型精舍成就之日，沙利子族人同安那梨瓶长者一同前来，听法信受，遂出家。受具足戒后，他完成两部分功课，专修禅定法，修习慈爱禅而入灭，乃至成就足迹，继而增长内观，最终得证阿拉汉果。
So dhammaṃ desento yasmā satthārā desitaniyāmena anodissakaṃ katvā deseti, tasmā araṇavihārīnaṃ aggo nāma jāto. Yasmā ca piṇḍāya caranto ghare ghare mettājhānaṃ samāpajjitvā vuṭṭhāya bhikkhaṃ paṭiggaṇhāti ‘‘evaṃ dāyakānaṃ mahapphalaṃ bhavissatī’’ti, tasmā dakkhiṇeyyānaṃ aggo nāma jāto. Tena naṃ bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ dakkhiṇeyyānañca yadidaṃ subhūtī’’ti (a. ni. 1.198, 201) dvayaṅgasamannāgate aggaṭṭhāne ṭhapesi. Evamayaṃ mahāthero attanā pūritapāramīnaṃ phalassa matthakaṃ arahattaṃ patvā loke abhiññāto abhilakkhito hutvā bahujanahitāya janapadacārikaṃ caranto anupubbena rājagahaṃ agamāsi.
这位比库宣说佛法时，因师长依法教导而发起欢喜，故名为“森林行者第一”。又因他乞食时，在各家各户均能禅修慈爱禅，乞得食后受持比库戒，所以被称为“右方佼佼者”。因此世尊称：“这位尊者苏毗陀，为我的弟子比库中森林行者的右方第一。”（《增支部》1.198, 201）他具备双重功德，安住于最上等的处所。如此这位长老凭借圆满的布施波罗蜜果，得证阿拉汉境界，被世间重视，受人敬仰，行走于诸国之间，于渐次而行中到达王舍城。
Rājā bimbisāro therassa āgamanaṃ sutvā upasaṅkamitvā vanditvā ‘‘idheva, bhante, vasatha, vasanaṭṭhānaṃ vo karissāmī’’ti vatvā pakkanto vissari. Thero senāsanaṃ alabhanto abbhokāse vītināmesi. Therassānubhāvena devo na vassati. Manussā avuṭṭhitāya upaddutā rañño nivesanadvāre ukkuṭṭhiṃ akaṃsu. Rājā ‘‘kena nu kho kāraṇena devo na vassatī’’ti vīmaṃsanto ‘‘therassa abbhokāsavāsena maññe na vassatī’’ti cintetvā tassa paṇṇakuṭiṃ kārāpetvā ‘‘imissaṃ, bhante, paṇṇakuṭiyaṃ vasathā’’ti vatvā vanditvā pakkāmi. Thero kuṭiṃ pavisitvā tiṇasanthārake pallaṅkena nisīdi. Tadā devo thokaṃ thokaṃ phusāyati, na sammādhāraṃ anupavecchati. Atha thero lokassa avuṭṭhikabhayaṃ vidhamitukāmo attano ajjhattikabāhiravatthukassa parissayassa abhāvaṃ pavedento ‘‘channā me kuṭikā’’ti (theragā. 1) gāthamāha. Tassattho theragāthāyaṃ vuttoyeva.
国王宾毗娑罗闻知尊者到来，前来拜见并敬礼，言曰：“尊者，如今请住于此地，作为住宿之所。”说完便辞去。尊者得到了禅坐处，安然入定。因尊者的威德，天神不降雨。有人因烦恼而起意，在王宫门前堆积废弃物。国王疑问：“为何天神不降雨？”思忖道：“大概因尊者入定屋内，故无雨降。”于是让人为尊者建造草屋，并告知尊者：“这里是您的草屋住所。”尊者入屋，端坐于用茅草编织的床铺上。此时天神不断驱逐狐狸等杂物，却无妥善安住。尊者于是为除却世间的暴雨恐惧，释放心中无内外烦恼，称：“我的小屋已被遮盖。”（《长老颂》1）这段言辞即是该长老颂中所述。
Kasmā panete mahātherā attano guṇe pakāsentīti? Iminā dīghena addhunā anadhigatapubbaṃ paramagambhīraṃ ativiya santaṃ paṇītaṃ attanā adhigatalokuttaradhammaṃ paccavekkhitvā pītivegasamussāhitaudānadīpanatthaṃ sāsanassa niyyānikabhāvavibhāvanatthañca paramappicchā ariyā attano guṇe pakāsenti. Yathā taṃ lokanātho bodhaneyyānaṃ ajjhāsayavasena ‘‘dasabalasamannāgato, bhikkhave, tathāgato catuvesārajjavisārado’’tiādinā (a. ni. 10.21; ma. ni. 1. 148 atthato samānaṃ) attano guṇe pakāseti. Evamayaṃ therassa aññābyākaraṇagāthāpi ahosīti.
为何这些大长老显彰自身功德呢？其实他们借由广博、深邃、沉静、圆满的智慧，观照自己证得的世外真实境界，同时以喜悦与猛进，点燃修行的光明，以弘扬佛教事业。正如世尊以觉悟之观称赞曰：“这位如来，具足十力，具四无畏。”（《增支部》10.21；《中部》1.148，义旨相近）是以他们彰显自己的功德。这位长老自也是无余说法的身教者。
§1
1. Evaṃ so pattaarahattaphalo pattaetadaggaṭṭhāno ca attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Tattha himavantassāti himālayapabbatassa avidūre āsanne samīpe pabbatapāde manussānaṃ gamanāgamanasampanne sañcaraṇaṭṭhāneti attho. Nisabho nāma pabbatoti pabbatānaṃ jeṭṭhattā nāmena nisabho nāma selamayapabbato ahosīti sambandho. Assamo sukato mayhanti tattha pabbate mayhaṃ vasanatthāya assamo araññāvāso suṭṭhu kato. Kuṭirattiṭṭhānadivāṭṭhānavatiparikkhepādivasena sundarākārena katoti attho. Paṇṇasālā sumāpitāti paṇṇehi chāditā sālā mayhaṃ nivāsanatthāya suṭṭhu māpitā niṭṭhāpitāti attho.
一、如此这位长老得证阿拉汉果，成为地位显赫者，列举其昔昔所作行动。讲述他于喜马拉雅山附近一带，即在邻近山脚下，人类往来频繁之适宜修行之地处。所称“喜马拉雅山”即此山脉。所谓“尼斯巴山”，乃山脉中的最高峰之一。长老在该处安住，过着隐林僧舍生活。修建的屋舍与螺旋通道们等，造型美观精致。所称“棚舍”，即用树叶覆盖成的凉亭，也象征其安卧处便利舒适。
§2
2.Kosiyo nāma nāmenāti mātāpitūhi katanāmadheyyena kosiyo nāma. Uggatāpano pākaṭatapo ghoratapo. Ekākiyo aññesaṃ abhāvā ahaṃ eva eko. Adutiyo dutiyatāpasarahito jaṭilo jaṭādhārī tāpaso tadā tasmiṃ kāle nisabhe pabbate vasāmi viharāmīti sambandho.
二、此长老名为拘苏迦，是其父母所起的名字。拘苏迦即炽热、炎烈的意思。其性孤寡，不亲近他人，身带蓬乱头发，表现出苦行的形象。正因如此，他当时住于尼斯巴山顶，修行生活。
§3
3.Phalaṃ mūlañca paṇṇañca, na bhuñjāmi ahaṃ tadāti tadā tasmiṃ nisabhapabbate vasanakāle tiṇḍukādiphalaṃ muḷālādimūlaṃ, kārapaṇṇādipaṇṇañca rukkhato ocinitvā na bhuñjāmīti attho. Evaṃ sati kathaṃ jīvatīti taṃ dassento pavattaṃva supātāhanti āha. Tattha pavattaṃ sayameva jātaṃ supātaṃ attano dhammatāya patitaṃ paṇṇādikaṃ nissāya āhāraṃ katvā ahaṃ tāvade tasmiṃ kāle jīvāmi jīvikaṃ kappemīti sambandho. ‘‘Pavattapaṇḍupaṇṇānī’’ti vā pāṭho, tassa sayameva patitāni paṇḍupaṇṇāni rukkhapattāni upanissāya jīvāmīti attho.
「果实是根和叶子，我不食用」，当时在那头牛山居住期间，从树上采摘草果等果实、根茎，采自草叶等树叶作为食物，但我不吃，此意在此。由此可以推知，如何存活？他于是展开说明，似乎展现事态流转。他说：当时那落叶正是新生的落叶，依靠自己的本性，凭借树叶等作为食物，我在那段时间内依此而活，坚持生命。关于“落叶”读作“pavattapaṇḍupaṇṇānī”，意指正是落下的落叶，也就是树上的落叶，依赖这些叶子活命。
§4
4.Nāhaṃ kopemi ājīvanti ahaṃ jīvitaṃ cajamānopi pariccāgaṃ kurumānopi taṇhāvasena phalamūlādiāhārapariyesanāya sammā ājīvaṃ na kopemi na nāsemīti sambandho. Ārādhemi sakaṃ cittanti sakaṃ cittaṃ attano manaṃ appicchatāya santuṭṭhiyā ca ārādhemi pasādemi. Vivajjemi anesananti vejjakammadūtakammādivasena anesanaṃ ayuttapariyesanaṃ vivajjemi dūraṃ karomi.
我不因谋生而起怒，虽然生活中有时需放弃生命和舍弃，但我不会因渴望果实根茎等食物而起贪嗔，故以正当谋生之道，为了不生嗔恚亦不恶语而生活。说“我努力毫不懈怠”，意即身心一齐努力，心意以不贪著心和满足之心而努力；我恭敬欢喜，使心安稳镇定。所谓“摒弃恶行”，指以医师般调治身体诸恶的手段，去除不净的贪求，并远离它们。
§5
5.Rāgūpasaṃhitaṃ cittanti yadā yasmiṃ kāle mama rāgena sampayuttaṃ cittaṃ uppajjati, tadā sayameva attanāyeva paccavekkhāmi ñāṇena paṭivekkhitvā vinodemi. Ekaggo taṃ damemahanti ahaṃ ekasmiṃ kammaṭṭhānārammaṇe aggo samāhito taṃ rāgacittaṃ damemi damanaṃ karomi.
所谓被贪欲所牵引的心，意谓在某时刻，当我的心与贪欲相连接时，我即亲自反观自己的心，通过智慧洞察并加以消解。我专一地克制这贪欲之心，矢志坚持一正业所依，专注调伏这起贪欲的心念。
§6
6.Rajjase rajjanīye cāti rajjanīye allīyitabbe rūpārammaṇādivatthusmiṃ rajjase allīno asi bhavasi. Dussanīye ca dussaseti dūsitabbe dosakaraṇavatthusmiṃ dūsako asi. Muyhase mohanīye cāti mohitabbe mohakaraṇavatthusmiṃ moyhasi mūḷho asi bhavasi. Tasmā tuvaṃ vanā vanato araññavāsato nikkhamassu apagacchāhīti evaṃ attānaṃ damemīti sambandho.
所谓网罗即必被网罗，像被缚着的，身为被缚的就处在被网罗之境；所谓糟糕即被糟蹋，像被污染、被恶行产生的就是被糟蹋的；所谓愚昧即被蒙蔽，像被迷惑、致使蒙昧的就是愚痴的人。因此，汝应当由森林中、荒野中出离，断除分别，约束自身。
§24
24.Timbarūsakavaṇṇābhoti suvaṇṇatimbarūsakavaṇṇābho, jambonadasuvaṇṇavaṇṇoti attho. Sesaṃ suviññeyyamevāti.
24.『婷芭茹萨咖色』者，乃金婷芭茹萨咖之色，即阎浮檀金之色，此为其义。其余则易于了知也。
Subhūtittheraapadānavaṇṇanā samattā. · 苏部帝长老譬喻注释完毕。
2. Upavānattheraapadānavaṇṇanā二、伍波瓦那长老譬喻注释
Padumuttaronāma jinotiādikaṃ āyasmato upavānattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle daliddakule nibbattitvā viññutaṃ patto bhagavati parinibbute tassa dhātuṃ gahetvā manussadevanāgagaruḷakumbhaṇḍayakkhagandhabbehi sattaratanamaye sattayojanike thūpe kate tattha sudhotaṃ attano uttarasāṭakaṃ veḷagge laggetvā ābandhitvā dhajaṃ katvā pūjaṃ akāsi. Taṃ gahetvā abhisammatako nāma yakkhasenāpati devehi cetiyapūjārakkhaṇatthaṃ ṭhapito adissamānakāyo taṃ ākāse dhārento cetiyaṃ tikkhattuṃ padakkhiṇaṃ akāsi. So taṃ disvā bhiyyosomattāya pasannamānaso hutvā tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā upavānoti laddhanāmo vayappatto jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto arahattaṃ patvā chaḷabhiñño ahosi. Yadā bhagavato aphāsu ahosi, tadā thero uṇhodakaṃ tathārūpaṃ pānakañca bhesajjaṃ bhagavato upanāmesi. Tenassa satthuno rogo vūpasami. Tassa bhagavā anumodanaṃ akāsi.
名为莲华顶者，是长老优婆奈的传记。此长老曾为多昔佛所造作的功德，诸佛世间中，皆随其因缘发生轮转，积累福德时，出生于贫贱之家。于世尊涅槃后，取其舍利，挂以珠宝并置于七由旬高塔。其后，长老苏陀托将头发用纱笼缚起，加上旌旗以作礼敬。持遣察者，名为尊神将长，奉众天护持此舍利塔，在天空顶礼环绕三次。看见此相后，生喜无量，心清朗欢喜，借此福业身在人天中轮回。在此佛陀出世胜法期间，于婆罗门之家生，应得名号优婆奈，寿命终后，在揭林寺供奉佛之遗迹观见真实法器，得大定慧。佛滅后，此长老以等同饮水的纯净甘露及妙药献给佛，止息佛疾。佛对此表示赞叹。
§52
52. Evaṃ so pattaarahattaphalo adhigataetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Tattha sabbesaṃ lokiyalokuttaradhammānaṃ pāragū pariyosānaṃ nibbānaṃ gato patto padumuttaro nāma jino jitapañcamāro bhagavā aggikkhandho iva chabbaṇṇā buddharaṃsiyo jalitvā sabbalokaṃ dhammapajjotena obhāsetvā sambuddho suṭṭhu buddho avijjāniddūpagatāya pajāya savāsanāya kilesaniddāya paṭibuddho vikasitanettapaṅkajo parinibbuto khandhaparinibbānena nibbuto adassanaṃ gatoti sambandho.
52. 如是，那位获得阿拉汉果报者在胜住地上，审视自己过往之业，以清净的喜乐现显前生行持的善根，名为富楼那之尊者如是称曰：彼乃遍知一切世间及出世间法，圆满无余，已达到涅槃之境，获此果位者便是富楼那尊者。他是克服五毒的胜者世尊，如同烈火焚烧炭块，燃烧遍及六方，而用法灯光明照彻诸天世间，正觉者清净觉悟，精进修行已灭无明，智慧生发，克服烦恼，呈现真实觉知，如同盛开的莲花离尘超脱，涅槃时断五蕴生灭，灭尽见闻识，故曰“无所见证”，“无所依止”者即是此义。
§57
57.Jaṅghāti cetiyakaraṇakāle upacinitabbānaṃ iṭṭhakānaṃ ṭhapanatthāya, nibandhiyamānasopānapanti.
57. 当筑立小塔之时，应适当设定并安置砖瓦，为稳固塔基，须排比阶梯以辅助迈登。
§88
88.Sudhotaṃrajakenāhanti vatthadhovakena purisena suṭṭhu dhovitaṃ suvisuddhakataṃ, uttareyyapaṭaṃ mama uttarasāṭakaṃ ahaṃ veḷagge laggitvā dhajaṃ katvā ukkhipiṃ, ambare ākāse ussāpesinti attho. Sesaṃ suviññeyyamevāti.
88. 辉煌洁净如光明辉映，苏多陀藉以洗涤衣物，正当彻净纯白之色。其上方之布料，是我右臂披挂之裳，旌旗制作完成将其升起，使其迎风飞扬于天空中，意旨以此表彰。余者皆应用智慧而了知之。
Upavānattheraapadānavaṇṇanā samattā. · 伍波瓦那长老譬喻注释完毕。
3. Tisaraṇagamaniyattheraapadānavaṇṇanā三、三归依行者长老譬喻注释
Nagare bandhumatiyātiādikaṃ āyasmato tisaraṇagamaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle bandhumatīnagare kulagehe nibbattitvā andhamātāpitaro upaṭṭhāsi. So ekadivasaṃ cintesi – ‘‘ahaṃ mātāpitaro upaṭṭhahanto pabbajituṃ na labhāmi, yaṃnūnāhaṃ tīṇi saraṇāni gaṇhissāmi , evaṃ duggatito mocessāmī’’ti nisabhaṃ nāma vipassissa bhagavato aggasāvakaṃ upasaṅkamitvā tīṇi saraṇāni gaṇhi. So tāni vassasatasahassāni rakkhitvā teneva kammena tāvatiṃsabhavane nibbatto, tato paraṃ devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthinagare mahāsālakule nibbatto viññutaṃ patto sattavassikova dārakehi parivuto ekaṃ saṅghārāmaṃ agamāsi. Tattha eko khīṇāsavatthero tassa dhammaṃ desetvā saraṇāni adāsi. So tāni gahetvā pubbe attano rakkhitāni saraṇāni saritvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Taṃ arahattappattaṃ bhagavā upasampādesi.
此为讲述在城中名为班都马纬及其他的尊者三皈依游行长老传记。此尊者亦为前佛时代位列居士中的优等者，彼时此地善行随缘而生，持修善业。于毗婆尸佛时代，于班都马纬城之贵族家中出生，得父母悉心照护。一日沉思曰：“我执待父母而不能出家，今当受三皈依，必脱离恶道。”遂恭敬至毗婆尸世尊前，受持三皈依。此后持戒修善达千年，凭此功德，得生忉利天界。此后转世在人天间，体证双重福报。于此佛出世时，现生重生于舍卫城贵族家庭，成长如儿，临近众者，至一寺院学法。有一长老已尽无漏，向之讲法并授三皈依。此尊者承此三皈依，于前身所护三皈依，勤奋观照禅思，证得阿拉汉果。世尊为其作上座比库授具足戒。
§106
106. So arahattappatto upasampanno hutvā attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento nagare bandhumatiyātiādimāha. Tattha mātu upaṭṭhāko ahunti ahaṃ mātāpitūnaṃ upaṭṭhāko bharako bandhumatīnagare ahosinti sambandho.
106. 此尊者得阿拉汉果证悟受戒后，依前世业力，以清净欢喜现示先前善行，示现于班都马纬城，故称之。彼时有母亲侍者，即为父母侍奉者，名为班都马纬城之业者。
§108
108.Tamandhakārapihitāti mohandhakārena pihitā chāditā. Tividhaggīhi ḍayhareti rāgaggidosaggimohaggisaṅkhātehi tīhi aggīhi ḍayhare ḍayhanti sabbe sattāti sambandho.
108. “摩昙摩昙遮覆”意谓被愚昧黑暗如盖遮蔽遮盖。燃烧三种火焰，即由贪欲火、瞋恨火、愚痴火所燃烧，众生悉被此三火焰燃烧焚烧，故称为“业火”之类。
§114
114.Aṭṭha hetū labhāmahanti aṭṭha kāraṇāni sukhassa paccayabhūtāni kāraṇāni labhāmi ahanti attho. Sesaṃ suviññeyyamevāti.
114. 『八因』者，所谓八种因缘，皆为快乐的条件缘起的因缘。我得此八因，其义如是。余者则当善知。
Tisaraṇagamaniyattheraapadānavaṇṇanā samattā. · 《归依三宝长老本行注释》终。
4. Pañcasīlasamādāniyattheraapadānavaṇṇanā四、《受持五戒长老本行注释》
Nagare candavatiyātiādikaṃ āyasmato pañcasīlasamādāniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāle ekasmiṃ kule nibbatto purimabhave katākusalakammānurūpena daliddo hutvā appannapānabhojano paresaṃ bhatiṃ katvā jīvanto saṃsāre ādīnavaṃ ñatvā pabbajitukāmopi pabbajjaṃ alabhamāno anomadassissa bhagavato sāvakassa nisabhattherassa santike pañca sikkhāpadāni samādiyi. Dīghāyukakāle uppannattā vassasatasahassāni sīlaṃ paripālesi. Tena kammena so devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ mahābhogakule nibbatto. Mātāpitaro sīlaṃ samādiyante disvā attano sīlaṃ saritvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā pabbaji.
城中名为『月光城』等者，乃尊者五戒具足长老的行迹记载。此尊者过去佛世亦曾具足众多功德，彼时各有其转迷还悟之缘，以善业为依因。无闻世尊时代，生于一户，随前世善业显现贫穷，被人戏笑，饮食短缺，觉知轮回苦果，心生出家愿望，欲出家而未得。于是于无闻世尊教外比库中，具足五戒而得戒学。寿命长久，历经千年，持戒精进。由此功德，于天人间转轮于今无闻佛出世时，于大富贵之家得生。双亲见其持戒完备，遂渐修习观慧，证得阿拉汉果，遂出家。
§134
134. So attano pubbakammaṃ saritvā somanassajāto udānavasena pubbacaritāpadānaṃ pakāsento nagare candavatiyātiādimāha. Bhatakoāsahaṃ tadāti tadā mama puññakaraṇakāle ahaṃ bhatako bhatiyā kammakārako āsiṃ ahosiṃ. Parakammāyane yuttoti bhatiyā paresaṃ kammakaraṇe āyutto yojito okāsābhāvena saṃsārato muccanatthāya ahaṃ pabbajjaṃ na labhāmi.
134. 此人随自己前世业缘，心生欢喜，以誓愿宣示前世所作之善根行迹，言曰『我是当时的供养者，曾作为供养者参与他力造作业利。此身业缚，故不能出家以求解脱。』
§135
135.Mahandhakārapihitāti mahantehi kilesandhakārehi pihitā saṃvutā thakitā. Tividhaggīhi ḍayhareti narakaggipetaggisaṃsāraggisaṅkhātehi tīhi aggīhi ḍayhanti. Ahaṃ pana kena upāyena kena kāraṇena visaṃyutto bhaveyyanti attho.
135. 『被大暗蔽所遮』，谓被重重烦恼所障蔽，密集束缚，禁锢困缚。三种火热烧焚，指地狱火、饿鬼火、畜生火，此三火焰烘炙着众生生死流转。然我由何方法、何因缘，却能从缚业退解？此意所在。
§136
136.Deyyadhammo annapānādidātabbayuttakaṃ vatthu mayhaṃ natthi, tassābhāvena ahaṃ varāko dukkhito bhatako bhatiyā jīvanako yaṃnūnāhaṃ pañcasīlaṃ rakkheyyaṃ paripūrayanti pañcasīlaṃ samādiyitvā paripūrento yaṃnūna rakkheyyaṃ sādhukaṃ bhaddakaṃ sundaraṃ katvā paripāleyyanti attho.
136. 应当施予的供养如饮食饮水（等），我无此具足条件。由此缘故，我心烦恼忧苦。如若我能守护五戒，具足五戒，周满五戒，依此而守护者，乃是善而美好，能护持我之因缘。
§148
148.Svāhaṃ yasamanubhavinti so ahaṃ devamanussesu mahantaṃ yasaṃ anubhaviṃ tesaṃ sīlānaṃ vāhasā ānubhāvenāti attho. Kappakoṭimpi tesaṃ sīlānaṃ phalaṃ kittento ekakoṭṭhāsameva kittaye pākaṭaṃ kareyyanti attho. Sesaṃ suviññeyyamevāti.
148. 『自己所获经历』者，谓我于天人中获大名声，他们以宝车速转般若之观，即以自身胜善戒行为引擎，名声成功张显。若若则如为蓄百万之仓库，专为这等戒善之家显露所成。余者则当善知。
Pañcasīlasamādāniyattheraapadānavaṇṇanā samattā. · 《受持五戒长老本行注释》终。
5. Annasaṃsāvakattheraapadānavaṇṇanā五、《宣告食物长老本行注释》
Suvaṇṇavaṇṇaṃ sambuddhantiādikaṃ āyasmato annasaṃsāvakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle ekasmiṃ kulagehe nibbatto piṇḍāya carantaṃ dvattiṃsamahāpurisalakkhaṇabyāmappabhāmaṇḍalopasobhitaṃ bhagavantaṃ disvā pasannamānaso bhagavantaṃ nimantetvā gehaṃ netvā varaannapānena santappetvā sampavāretvā bhojesi. So teneva cittappasādena tato cuto devaloke nibbattitvā dibbasampattiṃ anubhavitvā tato cavitvā manussaloke nibbattitvā manussasampattiṃ anubhavitvā tato aparāparaṃ devamanussasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kule nibbatto sāsane pasīditvā pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So pubbe katapuññanāmavasena annasaṃsāvakattheroti pākaṭanāmo ahosi.
这是与光明色相之正觉者等相关的具寿安那桑萨瓦迦长老的传记。此人过去生中，于古佛时代担任职务，在每一世中皆种植功德因缘。当时正觉世尊成道时期，生于某一贵族之家，止于此世，行乞维生。见世尊容貌兼具二十二相大丈夫特征，威光显赫，便心生欢喜，邀请世尊入家，奉以最上佳食甘饮，款待供养，令世尊欢喜满足。因心安然，断命后生天界，享受天人福报。后离天入人间，享有人间福报。如此辗转往复享受天人及人间福报，在此佛陀出世时代于某族家中出生后，心悦教法，受持戒律，出家修习内观禅定，渐渐增长慧解，最终证得阿拉汉果。此人以往福德故，名为安那桑萨瓦迦长老，已为人所知。
§155-6
155-6. So aparabhāge attano pubbakammaṃ saritvā somanassajāto ‘‘evaṃ mayā iminā puññasambhārānubhāvena pattaṃ arahatta’’nti attano pubbacaritāpadānaṃ udānavasena pakāsento suvaṇṇavaṇṇantiādimāha . Tattha suvaṇṇassa vaṇṇo viya vaṇṇo yassa bhagavato soyaṃ suvaṇṇavaṇṇo, taṃ suvaṇṇavaṇṇaṃ sambuddhaṃ siddhatthanti attho. Gacchantaṃ antarāpaṇeti vessānaṃ āpaṇapantīnaṃ antaravīthiyaṃ gacchamānaṃ. Kañcanagghiyasaṃkāsanti suvaṇṇatoraṇasadisaṃ bāttiṃsavaralakkhaṇaṃ dvattiṃsavaralakkhaṇehi sampannaṃ lokapajjotaṃ sakalalokadīpabhūtaṃ appameyyaṃ pamāṇavirahitaṃ anopamaṃ upamāvirahitaṃ jutindharaṃ pabhādhāraṃ nīlapītādichabbaṇṇabuddharaṃsiyo dhārakaṃ siddhatthaṃ disvā paramaṃ uttamaṃ pītiṃ alatthaṃ alabhinti sambandho. Sesaṃ suviññeyyamevāti.
此节描述此长老在后世回顾自己昔日所作善业时，喜悦地宣说：“凭借此善业之福报，我证得阿拉汉果。”其回忆初称其为安那桑萨瓦迦等。文中说「Suvaṇṇa」意指“金色”，如世尊自身金身之光明，故意以“光明色相之正觉者”指代世尊。路经实际为金色造型的通路，如黄金雕饰的门阙，兼具二十二相印记。明亮如世界之光，照耀众生，无量无边，无法用比喻形容，是勇猛持灯者。见到如来世尊，感得极乐之喜，遂增长其根缘。整体意涵尚未尽述，仅此简略说明以资理解。
Annasaṃsāvakattheraapadānavaṇṇanā samattā. · 《宣告食物长老本行注释》终。
6. Dhūpadāyakattheraapadānavaṇṇanā六、《施香长老本行注释》
Siddhatthassa bhagavatotiādikaṃ āyasmato dhūpadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle kulagehe nibbatto siddhatthe bhagavati cittaṃ pasādetvā tassa bhagavato gandhakuṭiyaṃ candanāgarukāḷānusāriādinā katehi anekehi dhūpehi dhūpapūjaṃ akāsi. So tena puññena devesu ca manussesu ca ubhayasampattiyo anubhavanto nibbattanibbattabhave pūjanīyo hutvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto puññasambhārānubhāvena sāsane pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā katadhūpapūjāpuññattā nāmena dhūpadāyakattheroti sabbattha pākaṭo. So pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ dassento siddhatthassa bhagavatotiādimāha. Siddho paripuṇṇo sabbaññutaññāṇādiguṇasaṅkhāto attho payojanaṃ yassa bhagavato soyaṃ siddhattho, tassa siddhatthassa bhagavato bhagyādiguṇavantassa lokajeṭṭhassa sakalalokuttamassa tādino iṭṭhāniṭṭhesu tādisassa acalasabhāvassāti attho. Sesaṃ uttānatthamevāti.
这是与世尊悉达多称号相关的具寿持香者长老的传记。该长老在过去佛时代供养过悉达多世尊，令世尊欢喜悦心，曾在世尊居所香舍以多种檀香、阿育王香等熏香供奉礼拜。因这一福德资粮，他于天人及人间获得双重胜利之果，广受敬重。于佛陀出世时，生于一族家中，依凭此前功德，心悦佛法，出家修内观以渐入阿拉汉果。持香供仪功德声名远播，故称「持香者长老」。此处回顾其往昔功德时，称世尊为悉达多者，意指已经圆满成就、智慧圆满，所有德行具足，名号殊胜，世界至尊，常恒美好不动。
Dhūpadāyakattheraapadānavaṇṇanā samattā. · 供香长老譬喻注释已完。
7. Pulinapūjakattheraapadānavaṇṇanā七、供沙洲长老譬喻注释
Vipassissabhagavatotiādikaṃ āyasmato pulinapūjakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kule nibbatto sāsane pasannacitto cetiyaṅgaṇabodhiyaṅgaṇesu purāṇavālukaṃ apanetvā navaṃ muttādalasadisapaṇḍarapulinaṃ okiritvā māḷakaṃ alaṅkari. Tena kammena so devaloke nibbatto tattha dibbehi ratanehi vijjotamāne anekayojane kanakavimāne dibbasampattiṃ anubhavitvā tato cuto manussaloke sattaratanasampanno cakkavattī rājā hutvā manussasampattiṃ anubhavitvā aparāparaṃ saṃsaranto imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kule nibbatto sāsane pasanno pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So attano katapuññanāmasadisena nāmena pulinapūjakattheroti pākaṭo.
这是与世尊毗婆舍那名号相关的具寿波林供养者长老的传记。该长老在过去佛时代，于世尊在家族中时，怀有欢喜心，曾于祭坛、佛塔及菩提树下搬运古老沙石，铺设新净白沙，饰以洁白宝石与珠串，精致供养。因这一善业，死后生天享天界福报，复生人间为七宝俱足的帝王，享人间福报。辗转生世间，财富广盛，归依佛法，欢喜心生，出家依止修习内观禅定，最终证得阿拉汉果。此长老以自身善业名字而闻名，称为“波林供养者长老”。
§165
165. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ dassento vipassissa bhagavatotiādimāha. Tattha vividhaṃ passatīti vipassī, vivicca passatīti vā vipassī, vividhe attatthaparatthādibhede atthe passatīti vā vipassī, vividhe vohāraparamatthādibhede passatīti vā vipassī, tassa vipassissa bodhiyā pādaputtame uttame bodhirukkhamaṇḍalamāḷake purāṇapulinaṃ vālukaṃ chaḍḍetvā suddhaṃ paṇḍaraṃ pulinaṃ ākiriṃ santhariṃ. Sesaṃ suviññeyyamevāti.
此段继续叙述“波林供养者长老”回忆前世功德，欢喜称誉世尊毗婆舍那名号。文中指出毗婆舍那者即“内观”，能见事物多面多样，了知其自性差别、修行方法及语义含义，故名“毗婆舍那”。当时该长老曾于佛菩提树下移开陈旧石沙，摊铺纯净洁白砂石，完美装饰。此举令人欢喜，成就善业，详尽叙述无遗。
Pulinapūjakattheraapadānavaṇṇanā samattā. · 供沙洲长老譬喻注释已完。
8. Uttiyattheraapadānavaṇṇanā八、伍提亚长老譬喻注释
Candabhāgānadītīretiādikaṃ āyasmato uttiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle candabhāgānadiyaṃ susumāro hutvā nibbatto nadītīraṃ upagataṃ bhagavantaṃ disvā pasannacitto pāraṃ netukāmo tīrasamīpeyeva nipajji. Bhagavā tassa anukampāya piṭṭhiyaṃ pāde ṭhapesi. So tuṭṭho udaggo pītivegena mahussāho hutvā sotaṃ chindanto sīghena javena bhagavantaṃ paratīraṃ nesi. Bhagavā tassa cittappasādaṃ ñatvā ‘‘ayaṃ ito cuto devaloke nibbattissati , tato paṭṭhāya sugatīsuyeva saṃsaranto ito catunnavutikappe amataṃ pāpuṇissatī’’ti byākaritvā pakkāmi.
这是与世尊与恒河相关的一位具寿乌提长老的传记。该长老在过去佛时代曾化身恒河之神其身，抵达河岸，见世尊，心生欢喜，欲渡彼岸，满心虔敬且顺势跪伏河边。世尊慈悲置脚于其头顶，令其安祥。长老欢喜之余，奋进疾行，迅速渡河至彼岸。世尊知其心中欢悦，预言其死后必生天界，再经四十九劫生死轮回，终将证得无上正觉。
So tathā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, uttiyotissa nāmaṃ akaṃsu. So vayappatto ‘‘amataṃ pariyesissāmī’’ti paribbājako hutvā ekadivasaṃ bhagavantaṃ disvā upasaṅkamitvā vanditvā dhammaṃ sutvā paṭiladdhasaddho hutvā sāsane pabbajitvā sīladiṭṭhīnaṃ avisodhitattā visesaṃ nibbattetuṃ asakkonto aññaṃ bhikkhuṃ visesaṃ nibbattetvā aññaṃ byākarontaṃ disvā satthāraṃ upasaṅkamitvā saṅkhepena ovādaṃ yāci. Satthāpi tassa , ‘‘tasmātiha tvaṃ, uttiya, ādimeva visodhehī’’tiādinā (saṃ. ni. 5.382) saṅkhepeneva ovādaṃ adāsi. So satthu ovāde ṭhatvā vipassanaṃ ārabhi. Tassa āraddhavipassakassa ābādho uppajji. Uppanne ābādhe jātasaṃvego vīriyārambhavatthuṃ ñatvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.
于是，如同善逝者弟子中那样，有人因生起而转动于这佛法中，他是舍卫城某婆罗门的儿子，名叫优提耶。他老年时说：“我要寻求不死之法。”于是成为游方修行者，一日见到世尊，便前去近前，顶礼，听法，随之信受坚定，出家于教法。因戒见未净，难以成就特殊果位，见另一比库成就特殊果位，又见他作证，于是就近到导师处，简要请求教诲。导师便对他说：“因此，优提耶，你须当即净除根本。”等语简要给予开示。他受教，坚守导师教诲，开始修习观行。修习观行时生起病痛，因病生苦，知晓精进之要义，增长观行，最终证得阿拉汉果位。
§169
169. Evaṃ so katasambhārānurūpena pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento candabhāgānadītīretiādimāha. Tattha candabhāgānadītīreti parisuddhapaṇḍarapulinatalehi ca pabhāsampannapasannamadhurodakaparipuṇṇatāya ca candappabhākiraṇasassirīkābhā nadamānā saddaṃ kurumānā gacchatīti candabhāgānadī, tassā candabhāgānadiyā tīre susumāro ahosinti sambandho. Tattha susumāroti khuddakamacchagumbe khaṇḍākhaṇḍikaṃ karonto māretīti susumāro, caṇḍamaccho kumbhīloti attho. Sabhojanapasutohanti ahaṃ sabhojane sakagocare pasuto byāvaṭo. Nadītitthaṃ agacchahanti bhagavato āgamanakāle ahaṃ nadītitthaṃ agacchiṃ pattomhi.
169. 依此修习积累而成，获阿拉汉果位后，反观前行，心生欢喜，回顾前生行迹，遂称：“此处称谓为‘旃钵迦河’等”。此处“旃钵迦河”等名，乃指清净洁白的沙土之地，明亮清澈，水甘甜充盈，日光闪耀，水声潺潺流淌，故称旃钵迦河。河畔有名叫苏苏摩罗的小鱼，它时断时续地活动，那‘苏苏摩罗’意为断断续续，‘旃钵摩叉’意即壶鱼。又所谓“普食畜”指在普遍食物中自由游弋的鱼类。于佛陀来临时，此鱼出河而过，我亦随之而往，故说“我于河畔随行”之意。
§170
170.Siddhattho tamhi samayeti tasmiṃ mama titthagamanakāle siddhattho bhagavā aggapuggalo sabbasattesu jeṭṭho seṭṭho sayambhū sayameva bhūto jāto buddhabhūto so bhagavā nadiṃ taritukāmo nadītīraṃ upāgami.
170. 此时菩提者悉达多，乃我的那一世。于我这次拜访他时，悉达多世尊已是最高等、最胜、从自觉成佛者，出世出世间之第一人。此尊者欲渡过此河，乃近至河岸。
§172
172.Pettikaṃ visayaṃ mayhanti mayhaṃ pitupitāmahādīhi paramparānītaṃ, yadidaṃ sampattasampattamahānubhāvānaṃ taraṇanti attho.
172. 彼死中幽界，乃我携带自父、祖等世代传承之因缘而去，意即指历代先辈的福德成就皆由此缘继承传递。
§173
173.Mamauggajjanaṃ sutvāti mayhaṃ uggajjanaṃ ārādhanaṃ sutvā mahāmuni bhagavā abhiruhīti sambandho. Sesaṃ uttānatthamevāti.
173. 我闻说此以供养为敬重，是我对大圣者世尊供养的开始。这即是其了义成就之缘。
Uttiyattheraapadānavaṇṇanā samattā. · 伍提亚长老譬喻注释已完。
9. Ekañjalikattheraapadānavaṇṇanā九、合掌长老譬喻注释
Suvaṇṇavaṇṇantiādikaṃ āyasmato ekañjalikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto ratanattaye pasanno piṇḍāya carantaṃ vipassiṃ bhagavantaṃ disvā pasannamānaso añjaliṃ paggahetvā aṭṭhāsi. So tena puññakammena devamanussesu saṃsaranto sabbattha pūjanīyo hutvā ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde vibhavasampanne kule nibbattitvā sāsane pasīditvā pabbajitvā vipassanaṃ vaḍḍhetvā arahatte patiṭṭhāsi. Pubbe katapuññavasena ekañjalikattheroti pākaṭo.
所谓“金色”等，指的是长老一结跏趺坐者的传记。此人在前佛时已修行过许多善业，依因缘际会，于佛陀时期，生于某贵族之家，于末法时期，心明了坚定，欢喜随行乞食，见到智慧广博的世尊，心生欢喜，合掌礼敬，恭敬起立。由此善业，他在天人与人间间轮转，处处深受尊敬，具足二利，涌现光明，生于富贵之家，赞叹佛法，出家修行，增长观行，终证于阿拉汉果位。早先的功德因缘，造就他这“一结跏趺坐长老”的显华。
§180
180. So attano pubbakammaṃ saritvā taṃ hatthatale āmalakaṃ viya disvā udānavasena pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇantiādimāha. Vipassiṃ satthavāhagganti vāṇije kantārā vahati tāretīti satthavāho . Vāḷakantārā coḷakantārā dubbhikkhakantārā nirudakakantārā yakkhakantārā appabhakkhakantārā ca tāreti uttāreti patāreti nittāreti khemantabhūmiṃ pāpetīti attho. Ko so? Vāṇijajeṭṭhako. Satthavāhasadisattā ayampi bhagavā satthavāho. Tathā hi so tividhaṃ bodhiṃ patthayante katapuññasambhāre satte jātikantārā jarākantārā byādhikantārā maraṇakantārā sokaparidevadukkhadomanassupāyāsakantārā ca sabbasmā saṃsārakantārā ca tāreti uttāreti patāreti nittāreti nibbānathalaṃ pāpetīti attho. Satthavāho ca so aggo seṭṭho padhāno cāti satthavāhaggo, taṃ satthavāhaggaṃ vipassiṃ sambuddhanti sambandho. Naravaraṃ vināyakanti narānaṃ antare asithilaparakkamoti naravīro, taṃ. Visesena katapuññasambhāre satte neti nibbānapuraṃ pāpetīti vināyako, taṃ.
180. 如法回忆自己过去之行为，观看其如手掌上显现余甘子果实般，借《偈颂》表达前世善行之荣耀，称其犹如金色般光辉。所谓“维帕西师”即为行商者，他能涉越荒野山谷渡河而过。所涉之谷有大谷、小谷、贫穷谷、无水谷、夜叉谷、缺吃谷等，均能够越过，上下穿越，避开危险之地，得以安适通行。此中所指者为何人？即为行商首领。其为行商之众导师，世尊亦为行商之王。盖彼等众生因积累善业，得以超越三种障碍，即生出生障碍、衰老障碍、病苦障碍，以及死亡障碍、忧愁伤感之障碍，诸恶趣中受苦及忧愁烦恼障碍，及一切轮回障碍，皆能超越穿越，究竟达到涅槃之境。故“行商者”意即此最高、第一、首要之行商王，乃维帕西正觉之根本联系。世人之中位列英雄者，因其意志坚决勇猛，被称为人之领袖，此领袖即以善业积聚而到达涅槃境界者，名为领袖矣。
§181
181.Adantadamanaṃ tādinti rāgadosamohādikilesasampayuttattā kāyavacīmanodvārehi adante satte dametīti adantadamano, taṃ. Iṭṭhāniṭṭhesu akampiyatādiguṇayuttoti tādī, taṃ. Mahāvādiṃ mahāmatinti sakasamayaparasamayavādīnaṃ antare attanā samadhikapuggalavirahitattā mahāvādī , mahatī pathavisamānā merusamānā ca mati yassa so mahāmati, taṃ mahāvādiṃ mahāmatiṃ sambuddhanti iminā tulyādhikaraṇaṃ. Sesaṃ suviññeyyamevāti.
181. “不驯服制御者”即指彼因贪嗔痴等烦恼所执着，故在身语意三门中难以调伏者，称为不驯服制御者。“如所欲如所不欲者”，即心通达而不动摇，具足诸善功德者，名为此类之人。“大言者大智者”指当世诸辩论论师中，以其人为代表，无我相无我执，智慧广大，如同地平如同大山者，乃名为“大言大智者”，亦即此义中所指。其余义文尚待明了。
Ekañjalikattheraapadānavaṇṇanā samattā. · 一合掌长老本生譬喻注释完毕。
10. Khomadāyakattheraapadānavaṇṇanā10. 施麻布长老本生譬喻注释
Nagare bandhumatiyātiādikaṃ āyasmato khomadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kulagehe nibbatto vayappatto sāsane abhippasanno ratanattayamāmako vipassissa bhagavato santike dhammaṃ sutvā pasannamānaso khomadussena pūjaṃ akāsi. So tadeva mūlaṃ katvā yāvajīvaṃ puññāni katvā tato devaloke nibbatto. Chasu devesu aparāparaṃ dibbasukhaṃ anubhavitvā tato cavitvā manussaloke cakkavattiādianekavidhamanussasampattiṃ anubhavitvā paripākagate puññasambhāre imasmiṃ buddhuppāde kulagehe nibbatto vayappatto satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi. Katapuññanāmena khomadāyakattheroti pākaṭo.
有关“城中名为班度玛蒂”等语，出自尊者“高马多雅卡长老”的传记集。其乃过去佛世代所修功德之表现，因缘成为其果报。在维帕西世尊时代，于一贵族家中出家，寿终后对教法生起莹净欢喜心，曾对高马多雅卡比库行礼。彼断除根本烦恼，终身行善积德，遂于天界享受天福。历经多世间人间轮回，见证众多世尊治理之盛世，经过无量成熟善业后，再次于人间贵族家中出生，寿终后于世尊面前听法，生起坚定信心，出家修习内观禅定，不久证得阿拉汉果。故以功德名称其为高马多雅卡长老，此为其显著特点。
§184
184. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ dassento nagare bandhumatiyātiādimāha. Tattha bandhu vuccati ñātako, te bandhū yasmiṃ nagare aññamaññaṃ saṅghaṭitā vasanti, taṃ nagaraṃ ‘‘bandhumatī’’ti vuccati. Ropemi bījasampadanti dānasīlādipuññabījasampattiṃ ropemi paṭṭhapemīti attho.
184. 同样忆念自昔所行，显示其出生于城中名为班度玛蒂者，取其义言“班度”谓亲属，“玛蒂”谓相聚之处，故此城名为“班度玛蒂”，意即亲属聚居之地。其又言“播种得果”，乃种下布施持戒等善根，因而结出功德之果。此为此义。
Khomadāyakattheraapadānavaṇṇanā samattā. · 施麻布长老本生譬喻注释完毕。
Tatiyassa subhūtivaggassa vaṇṇanā samattā. · 第三须菩提品之注释完毕。
Catubhāṇavāravaṇṇanā niṭṭhitā. · 四诵分段注释完成。