4. Kuṇḍadhānavaggo · 4. 昆达达那品义注
4. Kuṇḍadhānavaggo4. 军荼达那品
1. Kuṇḍadhānattheraapadānavaṇṇanā1. 军荼达那长老譬喻注释
Sattāhaṃpaṭisallīnantiādikaṃ āyasmato kuṇḍadhānattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbatto vuttanayena bhagavantaṃ upasaṅkamitvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā tadanurūpaṃ puññaṃ karonto vicari. So ekadivasaṃ padumuttarassa bhagavato nirodhasamāpattito vuṭṭhāya nisinnassa manosilācuṇṇapiñjaraṃ mahantaṃ kadaliphalakaṇṇikaṃ upanesi, taṃ bhagavā paṭiggahetvā paribhuñji. So tena puññakammena ekādasakkhattuṃ devesu devarajjaṃ kāresi. Catuvīsativāre ca rājā ahosi cakkavattī.
这是长老具寿库恩达达那比库的传记，其中说：他在前佛时亦曾积集功德。因缘具足时，处于像鸥鸟栖息之地的汉萨瓦提城中的贵族之家，遵照经上所说，他前往世尊处听法。初次携带了第一根戒杖，见到戒杖立于上座中央，便将戒杖竖立另处，依教义自行修行功德。某日，他在世尊不生灭定中安住时，起身携带灵巧石釉瓶，装满大颗椰枣果，以供养世尊，世尊接受并享用。凭此功德，他历经十一劫作天，第二十四劫时成为世界王。
So evaṃ aparāparaṃ puññāni katvā devamanussesu saṃsaranto kassapabuddhakāle bhummadevatā hutvā nibbatti. Dīghāyukabuddhānañca nāma na anvaddhamāsiko uposatho hoti. Tathā hi vipassissa bhagavato chabbassantare chabbassantare uposatho ahosi, kassapadasabalo pana chaṭṭhe chaṭṭhe māse pātimokkhaṃ osāresi, tassa pātimokkhassa osāraṇakāle disāvāsikā dve sahāyakā bhikkhū ‘‘uposathaṃ karissāmā’’ti gacchanti. Ayaṃ bhummadevatā cintesi – ‘‘imesaṃ dvinnaṃ bhikkhūnaṃ metti ativiya daḷhā, kiṃ nu kho bhedake sati bhijjeyya, na bhijjeyyā’’ti. Tesaṃ okāsaṃ olokayamānā tesaṃ avidūre gacchati.
他如此不断修习功德，在众天人及人类中轮回。迦叶佛时代，他转生为地祇。长寿佛的节日也久远无数劫，正如世尊毗婆舍那每六旬一次遵守斋戒，迦叶佛时代则为每六个月一次守巴提摩卡戒律。守戒之时，有两位随行比库前往斋戒场所，地祇观察其坚定的和合之情，心生疑虑：“这两比库的友谊极为切实，会不会突生分裂呢？不能分裂。”于是他暗中跟随观察。
Atheko thero ekassa hatthe pattacīvaraṃ datvā sarīravaḷañjanatthaṃ udakaphāsukaṭṭhānaṃ gantvā dhotahatthapādo hutvā gumbasamīpato nikkhamati. Bhummadevatā tassa therassa pacchato pacchato uttamarūpā itthī hutvā kese vidhunitvā saṃvidhāya bandhantī viya piṭṭhiyaṃ paṃsuṃ puñchamānā viya sāṭakaṃ saṃvidhāya nivāsayamānā viya ca hutvā therassa padānupadikā hutvā gumbato nikkhantā . Ekamante ṭhito sahāyakatthero taṃ kāraṇaṃ disvāva domanassajāto ‘‘naṭṭho dāni me iminā bhikkhunā saddhiṃ dīgharattānugato sineho, sacāhaṃ evaṃvidhabhāvaṃ jāneyyaṃ, ettakaṃ kālaṃ iminā saddhiṃ vissāsaṃ na kareyya’’nti cintetvā āgacchantaṃyeva naṃ ‘‘gaṇhāhāvuso, tuyhaṃ pattacīvaraṃ, tādisena pāpena saddhiṃ ekamaggena na gacchāmī’’ti āha. Taṃ kathaṃ sutvā tassa lajjibhikkhuno hadayaṃ tikhiṇasattiṃ gahetvā viddhaṃ viya ahosi. Tato naṃ āha – ‘‘āvuso, kinnāmetaṃ vadasi, ahaṃ ettakaṃ kālaṃ dukkaṭamattampi āpattiṃ na jānāmi, tvaṃ pana maṃ ajja ‘pāpo’ti vadasi, kiṃ te diṭṭhanti, kiṃ aññena diṭṭhena, kiṃ tvaṃ evaṃvidhena alaṅkatapaṭiyattena mātugāmena saddhiṃ ekaṭṭhāne hutvā nikkhanto’’ti? ‘‘Natthetaṃ, āvuso, mayhaṃ, nāhaṃ evarūpaṃ mātugāmaṃ passāmī’’ti tassa yāvatatiyaṃ kathentassāpi itaro thero kathaṃ asaddahitvā attanā diṭṭhakāraṇaṃyeva bhūtattaṃ katvā gaṇhanto tena saddhiṃ ekamaggena agantvā aññena maggena satthu santikaṃ gato. Itaropi bhikkhu aññena maggena satthu santikaṃyeva gato.
有一长老独自携带袈裟，前往洗濯身体污垢的清水处，洗手洗足后，从岩洞附近出行。地祇在其后方幻化为容貌美丽的妇女，打理头发，装饰似织线，像鸟筑巢般环绕他，陪伴行进。陪伴的另一长老见状忧心忡忡，心生悲伤，想：“今后我与这比库无法长久保持如弟兄般的情谊了。”于是前往他处说：“居士，请接收袈裟，我不愿与这比库因恶缘同处一处。”闻此话后，此害羞比库心中忧愁难忍。长老问其缘由，该比库答道：“我知你不知此恶缘，我今日才知你称我为‘恶人’，他们怎么看我，别人怎么看我，你如何以此迷惑同居众僧？”“我没见过如你这般妇行比库。”反复争辩之后，另一长老也未断绝他们的关系，携袈裟一起走向世尊处，另一比库亦同。
Tato bhikkhusaṅghassa uposathāgāraṃ pavisanavelāya so bhikkhu taṃ bhikkhuṃ uposathagge disvā sañjānitvā ‘‘imasmiṃ uposathagge evarūpo nāma pāpabhikkhu atthi, nāhaṃ tena saddhiṃ uposathaṃ karissāmī’’ti nikkhamitvā bahi aṭṭhāsi. Atha bhummadevatā ‘‘bhāriyaṃ mayā kammaṃ kata’’nti mahallakaupāsakavaṇṇena tassa santikaṃ gantvā – ‘‘kasmā, bhante, ayyo imasmiṃ ṭhāne ṭhito’’ti āha. ‘‘Upāsaka, imaṃ uposathaggaṃ eko pāpabhikkhu paviṭṭho, ‘ahaṃ tena saddhiṃ uposathaṃ na karomī’ti bahi ṭhitomhī’’ti. ‘‘Bhante, mā evaṃ gaṇhatha, parisuddhasīlo esa bhikkhu, tumhehi diṭṭhamātugāmo nāma ahaṃ. Mayā tumhākaṃ vīmaṃsanatthāya ‘daḷhā nu kho imesaṃ therānaṃ metti, no daḷhā’ti bhijjanābhijjanabhāvaṃ olokentena taṃ kammaṃ kata’’nti. ‘‘Ko pana tvaṃ, sappurisā’’ti? ‘‘Ahaṃ ekā bhummadevatā, bhante’’ti. Devaputto kathentoyeva dibbānubhāvena ṭhatvā therassa pādamūle patitvā ‘‘mayhaṃ, bhante, khamatha, therassa eso doso natthi, uposathaṃ karothā’’ti theraṃ yācitvā uposathaggaṃ pavesesi. So thero uposathaṃ tāva ekaṭṭhāne akāsi. Mittasanthavavasena pana puna tena saddhiṃ na ekaṭṭhāne vasi. Imassa therassa dosaṃ na kathesi. Aparabhāge cuditakatthero pana vipassanāya kammaṃ karonto arahattaṃ pāpuṇi.
后来该比库进入僧团的斋戒堂时，被他人认出，告知：“此处有恶名比库，我不会与他同席守戒。”此比库离开后，地祇现身，女居士形态前来质问：“尊者，汝何故在此处？斋戒堂里出现一名恶名比库，他说我不与之同修戒律。”那女居士自称是你们佛弟子，因怀疑尊者们之间的深厚友谊遂行此事。地祇说：“你是谁？”她答：“我是一个守护天，因神通力现身，跪于尊者足下，请求宽恕，尊者无过，请守戒。”尊者遂单独在斋戒堂守戒。因友谊辩论，此后不再与该名恶名比库同席。后来另一长老专修阿毗达摩，证得阿拉汉果。
Bhummadevatā tassa kammassa nissandena ekaṃ buddhantaraṃ apāyato na muccittha. Sace pana kālena kālaṃ manussattaṃ āgacchati, aññena yena kenaci kato doso tasseva upari patati. So amhākaṃ bhagavato uppannakāle sāvatthiyaṃ brāhmaṇakule nibbatti, dhānamāṇavotissa nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā mahallakakāle satthu dhammadesanaṃ sutvā paṭiladdhasaddho sāsane pabbaji. Tassa upasampannadivasato paṭṭhāya ekā alaṅkatapaṭiyattā itthī tasmiṃ gāmaṃ pavisante saddhiṃyeva pavisati, nikkhamante nikkhamati, vihāraṃ pavisantepi saddhiṃ pavisati, tiṭṭhantepi tiṭṭhatīti evaṃ niccānubandhā paññāyati. Thero taṃ na passati. Tassa pana purimakammassa nissandena sā aññesaṃ upaṭṭhāsi.
此地祇因其过去业力，堕于无间地狱不可解脱。若时至人间，其他有业力者将他的罪责继受。他于世尊出世时，降生萨瓦提一婆罗门家，名为多纳，如其寿数已满，听佛提法，信慧坚固，出家并于具足戒日，看到一妇人衣饰华美，进出村庄皆同行，亦同入出僧舍，皆同立止，而长老不察觉此情形。以往业因，这妇女亦为他人侍者。
Gāme yāgubhikkhaṃ dadamānā itthiyo, ‘‘bhante, ayaṃ eko yāguuḷuṅko tumhākaṃ, eko imissā amhākaṃ sahāyikāyā’’ti parihāsaṃ karonti. Therassa mahatī vihesā hoti. Vihāragatampi naṃ sāmaṇerā ceva daharabhikkhū ca parivāretvā ‘‘dhāno koṇḍo jāto’’ti parihāsaṃ karonti. Athassa teneva kāraṇena kuṇḍadhāno theroti nāmaṃ jātaṃ. So uṭṭhāya samuṭṭhāya tehi kariyamānaṃ keḷiṃ sahituṃ asakkonto ummādaṃ gahetvā ‘‘tumhe koṇḍā, tumhākaṃ upajjhāyo koṇḍo, ācariyo koṇḍo’’ti vadati. Atha naṃ satthu ārocesuṃ – ‘‘kuṇḍadhāno, bhante, daharasāmaṇerehi saddhiṃ evaṃ pharusavācaṃ vadatī’’ti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, dhāna, daharasāmaṇerehi saddhiṃ pharusavācaṃ vadasī’’ti pucchi. Tena ‘‘saccaṃ bhagavā’’ti vutte – ‘‘kasmā evaṃ vadasī’’ti āha. ‘‘Bhante, nibaddhaṃ vihesaṃ sahituṃ asakkonto evaṃ kathemī’’ti . ‘‘Tvaṃ pubbe katakammaṃ yāvajjadivasā jīrāpetuṃ na sakkosi, puna evaṃ pharusavācaṃ mā vada bhikkhū’’ti vatvā āha –
有一妇人日常为村庄乞食，戏谑称此人善于讥讽同伴。长老愤怒，在僧舍及儿童中，他起身不愿与他比赛嬉戏，怒骂他们“你们是痴人，你们的导师也是痴人！”后闻师问及缘由，他答曰曾有苦恼，无法忍受儿童之恶语。佛陀责问其以前行为，他承认因不能忍耐而出言恳戒，“不要向比库说粗言。”此是长老过往业障所致。
‘‘Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ;
『莫说粗恶言辞，所说当反驳之；』
Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ.
『苦楚乃起始言，反惩戒必能触之。』
‘‘Sace neresi attānaṃ, kaṃso upahato yathā;
『如若自损伤己，伤害犹如铁刺；』
Esa pattosi nibbānaṃ, sārambho te na vijjatī’’ti. (dha. pa. 133-134) –
『此即涅槃所至，痛苦根本不复有。』（戒律·巴）——
Imañca pana tassa therassa mātugāmena saddhiṃ vicaraṇabhāvaṃ kosalaraññopi kathayiṃsu. Rājā ‘‘gacchatha, bhaṇe, naṃ vīmaṃsathā’’ti pesetvā sayampi mandeneva parivārena saddhiṃ therassa santikaṃ gantvā ekamante olokento aṭṭhāsi. Tasmiṃ khaṇe thero sūcikammaṃ karonto nisinno hoti. Sāpi itthī avidūre ṭhāne ṭhitā viya paññāyati.
于是，该长老与母亲及其他妇女，同往各处闲游，讲述迦尸国之事。国王叮嘱说：『去吧，我说，不要怀疑』。于是我也与这群人同行，缓步缓行，靠近长老，站在一旁观察。那时，长老正在做笔记，端坐其中。妇女亦似乎立于不远处，静默思惟。
Rājā taṃ disvā ‘‘atthi taṃ kāraṇa’’nti tassā ṭhitaṭṭhānaṃ agamāsi. Sā tasmiṃ āgacchante therassa vasanapaṇṇasālaṃ paviṭṭhā viya ahosi. Rājāpi tāya saddhiṃ eva paṇṇasālāyaṃ pavisitvā sabbattha olokento adisvā ‘‘nāyaṃ mātugāmo, therassa eko kammavipāko’’ti saññaṃ katvā paṭhamaṃ therassa samīpena gacchantopi theraṃ avanditvā tassa kāraṇassa abhūtabhāvaṃ ñatvā paṇṇasālato nikkhamitvā theraṃ vanditvā ekamante nisinno ‘‘kacci, bhante, piṇḍakena na kilamathā’’ti pucchi. Thero ‘‘vaṭṭati, mahārājā’’ti āha. ‘‘Jānāmahaṃ, bhante, ayyassa kathaṃ, evarūpenupakkilesena saddhiṃ carantānaṃ tumhākaṃ ke nāma pasīdissanti, ito paṭṭhāya vo katthaci gamanakiccaṃ natthi. Ahaṃ catūhi paccayehi upaṭṭhahissāmi, tumhe yonisomanasikāre mā pamajjitthā’’ti vatvā nibaddhabhikkhaṃ paṭṭhapesi. Thero rājānaṃ upatthambhakaṃ labhitvā bhojanasappāyena ekaggacitto hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tato paṭṭhāya sā itthī antaradhāyi.
国王见状，说：『有其原因』，于是离开她所立之处。她入内时，居于长老住所之讲堂，国王亦同入此讲堂，周身巡视，发现『此非母亲群，实为长老之一因果现象』，于是心生认识，遂近长老而去，向其顶礼问安。因知其原因不存在，离开讲堂，顶礼长老，便坐于一侧，问曰：『尊者，或许请问乞食者是否不为难？』长老答曰：『是的，大王。』
Tadā mahāsubhaddā ugganagare micchādiṭṭhikule vasamānā ‘‘satthā maṃ anukampatū’’ti uposathaṅgaṃ adhiṭṭhāya nirāmagandhā hutvā uparipāsādatale ṭhitā ‘‘imāni pupphāni antare aṭṭhatvā dasabalassa matthake vitānaṃ hutvā tiṭṭhantu, dasabalo imāya saññāya sve pañcahi bhikkhusatehi saddhiṃ mayhaṃ bhikkhaṃ gaṇhatū’’ti saccakiriyaṃ katvā aṭṭha sumanapupphamuṭṭhiyo vissajjesi. Pupphāni gantvā dhammadesanāvelāya satthu matthake vitānaṃ hutvā aṭṭhaṃsu. Satthā taṃ sumanapupphavitānaṃ disvā citteneva subhaddāya bhikkhaṃ adhivāsetvā punadivase aruṇe uṭṭhite ānandattheraṃ āha – ‘‘ānanda, mayaṃ ajja dūraṃ bhikkhācāraṃ gamissāma, puthujjanānaṃ adatvā ariyānaṃyeva salākaṃ dehī’’ti. Thero bhikkhūnaṃ ārocesi – ‘‘āvuso, satthā ajja dūraṃ bhikkhācāraṃ gamissati. Puthujjanā mā gaṇhantu, ariyāva salākaṃ gaṇhantū’’ti. Kuṇḍadhānatthero – ‘‘āharāvuso, salāka’’nti paṭhamaṃyeva hatthaṃ pasāresi. Ānando ‘‘satthā tādisānaṃ bhikkhūnaṃ salākaṃ na dāpeti, ariyānaṃyeva dāpetī’’ti vitakkaṃ uppādetvā gantvā satthu ārocesi. Satthā ‘‘āharāpentassa salākaṃ dehī’’ti āha. Thero cintesi – ‘‘sace kuṇḍadhānassa salākā dātuṃ na yuttā, atha satthā paṭibāheyya, bhavissati ettha kāraṇa’’nti ‘‘kuṇḍadhānassa salākaṃ dassāmī’’ti gamanaṃ abhinīhari. Kuṇḍadhāno tassa purāgamanā eva abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā iddhiyā ākāse ṭhatvā ‘‘āharāvuso ānanda, satthā maṃ jānāti, mādisaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantaṃ na satthā vāretī’’ti hatthaṃ pasāretvā salākaṃ gaṇhi. Satthā taṃ aṭṭhuppattiṃ katvā theraṃ imasmiṃ sāsane paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapesi. Yasmā ayaṃ thero rājānaṃ upatthambhaṃ labhitvā sappāyāhārapaṭilābhena samāhitacitto vipassanāya kammaṃ karonto upanissayasampannatāya chaḷabhiñño ahosi. Evaṃbhūtassāpi imassa therassa guṇe ajānantā ye puthujjanā bhikkhū ‘‘ayaṃ paṭhamaṃ salākaṃ gaṇhati, kiṃ nu kho eta’’nti vimatiṃ uppādenti. Tesaṃ taṃ vimatividhamanatthaṃ thero ākāsaṃ abbhuggantvā iddhipāṭihāriyaṃ dassetvā aññāpadesena aññaṃ byākaronto ‘‘pañca chinde’’ti gāthaṃ abhāsi.
当时，伟大的苏婆达住于乌加那城，处于邪见异派之中，怀着对世尊的慈悲心，以守伍波萨他（佛教斋戒日）的誓戒为基础，身着无臭净衣，站立在上座佛堂之下，说：「这些花朵安放于坛间，铺设于十力巅之上，愿这十力凭借此观念，和我五位比库共聚，护持我比库团。」庄严地执行了此誓愿后，释放了八束美丽的花朵。然后，花朵被拿去布置于讲法时佛头之上，布置了八层。世尊见到这由鲜花铺设的庄严席位时，心念中立刻升起对苏婆达比库的欢喜，安住其下。翌日清晨，世尊起身对长老阿难说：「阿难，今日我们将远行乞食，应远离凡夫，唯与圣者同去。」「侍者们，师今天将远行乞食，勿与凡夫一同行走，只应与圣者同去。」长老们对诸比库宣布。长老库达哈纳说：「请拿来，尊者，这是杖标。」阿难心生疑虑，认为：「世尊不会将杖标授与这种比库，唯有圣者才配接受。」于是带着思虑前去禀告世尊。世尊吩咐：「将杖标拿来递给他。」长老想：「若不允许库达哈纳将杖标持有，世尊该如何应对？这必有因缘。」遂去呈报，世尊见他修习前行之道，已入第四禅定，以神通飞于空中，说：「取来，阿难，世尊知我，第一持杖标的非我，但比库。」并伸手接过杖标。世尊作出此认可，表彰该长老为本教第一持杖标者，在僧团中立于首位。此长老因接受国王的供养而心志专注，修习内观而成就六种超知，因缘如此；但外行凡夫俱不知晓此比库之功德，为此他们便生疑惑。「此长老为第一持杖标者，究竟什么意思？」对此生起怀疑者，长老飞于虚空，显示神通，以另一暗示之语说唱解释：「五种断除。」
§1
1. Evaṃ so pūritapuññasambhārānurūpena arahā hutvā pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento sattāhaṃ paṭisallīnantiādimāha. Tattha satthāhaṃ sattadivasaṃ nirodhasamāpattivihārena paṭisallīnaṃ vivekabhūtanti attho. Sesaṃ uttānatthamevāti.
1. 如此，该比库因积累广大神功德，得证阿拉汉果，安住于此最高境界，回顾自己过去所作的业，良善行径彰显欢喜，隐居独处七周，故称为隐居者。此处所说的隐居，即世尊示现七日灭尽禅的修持中所表现的独处境界。以上即是解说其本意。
Kuṇḍadhānattheraapadānavaṇṇanā samattā. · 军荼达那长老譬喻注释完毕。
2. Sāgatattheraapadānavaṇṇanā2. 萨咖德长老譬喻注释
Sobhito nāma nāmenātiādikaṃ āyasmato sāgatattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle ekasmiṃ brāhmaṇakule nibbatto sabbasippesu nipphattiṃ patto nāmena sobhito nāma hutvā tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. So ekadivasaṃ padumuttaraṃ bhagavantaṃ dvattiṃsamahāpurisalakkhaṇasiriyā sobhamānaṃ uyyānadvārena gacchantaṃ disvā atīva pasannamānaso anekehi upāyehi anekehi guṇavaṇṇehi thomanaṃ akāsi. Bhagavā tassa thomanaṃ sutvā ‘‘anāgate gotamassa bhagavato sāsane sāgato nāma sāvako bhavissatī’’ti byākaraṇaṃ adāsi. So tato paṭṭhāya puññāni karonto yāvatāyukaṃ ṭhatvā tato cuto devaloke nibbatto. Kappasatasahassadevamanussesu ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto. Tassa mātāpitaro somanassaṃ vaḍḍhento sujāto āgatoti sāgatoti nāmaṃ kariṃsu. So sāsane pasīditvā pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ patto.
此为名叫苏比陀的敬长萨咖陀长老之传记。此传记如同古佛时代所述，各自依因缘情境、业报轮回而述说功德，可为记载。陀摩陀罗世尊时代，苏比陀生于一婆罗门之家，修习多种工艺，获得圆满成就，以智慧和世间大丈夫之所有德行闻名。一次他以三种感受浓郁的辩才和对断章应对的妙解，造诣被誉为优秀辩士。偶遇世尊尊严，心生欢喜，以多种手段极尽赞叹。世尊闻其赞美，预示将来的弟子名叫萨咖陀。苏比陀随后立志积善，终生修行，得至天人界享福。历经亿万劫人天圜转后，于佛陀降生世间的同一族中出生。其父母因他生而感欢喜，以苏比陀为名。当他皈依佛法，善修内观，证果阿拉汉。
§17
17. Evaṃ so puññasambhārānurūpena pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento sobhito nāma nāmenātiādimāha. Tattha tadā puññasambhārassa paripūraṇasamaye nāmena sobhito nāma brāhmaṇo ahosinti sambandho.
17. 如此，该比库因积累广大功德，证得阿拉汉果，回顾自己过去所行的业途，出于欢喜显现其过去善行，故名苏比陀。此处阐明彼时于功德积累圆满之时，苏比陀者为婆罗门家族成员。
§21
21.Vipathā uddharitvānāti viruddhapathā kumaggā, uppathā vā uddharitvā apanetvā. Pathaṃ ācikkhaseti, bhante, sabbaññu tuvaṃ pathaṃ sappurisamaggaṃ nibbānādhigamanupāyaṃ ācikkhase kathesi desesi vibhaji uttāniṃ akāsīti attho. Sesaṃ uttānatthamevāti.
21. 「除去歧路」者，即排除错误之道、坏劣之路，正如提升进入正道。这里「路径」言语涵义，为世尊所教导、智慧圆满、善良之人所共遵的道路，乃通向涅槃之行路。以上即是所指意思。
Sāgatattheraapadānavaṇṇanā samattā. · 萨咖德长老譬喻注释完毕。
3. Mahākaccānattheraapadānavaṇṇanā3. 玛哈咖吒那长老譬喻注释
Padumuttaranāthassātiādikaṃ āyasmato kaccānattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle gahapatimahāsālakulagehe nibbattetvā vuddhippatto ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento dānādīni puññāni katvā devamanussesu saṃsaranto sumedhassa bhagavato kāle vijjādharo hutvā ākāsena gacchanto satthāraṃ ekasmiṃ vanasaṇḍe nisinnaṃ disvā pasannamānaso kaṇikārapupphehi pūjaṃ akāsi.
此为尊者迦旃长老的传记。此传记如同古佛时代所述，各自依因缘情境、业报轮回而述说功德。迦旃于陀摩陀罗佛时代，出生于一豪富大家庭，早期修习善法积善，之后涅槃并得提升。在一次听佛教诲时，听闻简要教义，详尽分解义理，将讲述集中于会所。自己亦使尊者恒住于某地，随后布施功德，周游人天间。于世尊时，成了智慧者，能飞翔空中，远见世尊独坐于森林中，欢喜心生，献以花朵供养禅树。
So tena puññakammena aparāparaṃ sugatīsuyeva parivattetvā kassapadasabalassa kāle bārāṇasiyaṃ kulaghare nibbattitvā parinibbute bhagavati suvaṇṇacetiyakaraṇaṭṭhānaṃ dasasahassagghanikāya suvaṇṇiṭṭhakāya pūjaṃ katvā ‘‘bhagavā mayhaṃ nibbattanibbattaṭṭhāne sarīraṃ suvaṇṇavaṇṇaṃ hotū’’ti pattharaṃ akāsi. Tato yāvajīvaṃ kusalaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde ujjeniyaṃ rañño caṇḍapajjotassa purohitassa gehe nibbatti, tassa nāmaggahaṇadivase mātāpitaro ‘‘amhākaṃ putto suvaṇṇavaṇṇo attano nāmaṃ gahetvā āgato’’ti kañcanamāṇavotveva nāmaṃ kariṃsu. So vuddhimanvāya tayo vede uggaṇhitvā pitu accayena purohitaṭṭhānaṃ labhi. So gottavasena kaccānoti paññāyittha.
于是，凭借那善业，经久不息的往来转变，如同善趣天众一样，在咖萨巴达梭王时代，于巴拉那西的贵族之家出生，生于已灭度的世尊金顶塔婆所在之所，向十万金聚宝处敬奉礼拜，曾发愿说：「世尊愿在我涅槃之处，身形呈现金色。」以此心愿，终其一生行善积德，在一佛时代中在人天之间轮回。出生于残暴王曹陀巴吉提的家中。出生当天，父母说：「我们的儿子金色光耀，已得到他的名号。」于金磬声中受名。随着长大，学得三明智，凭父亲逝世遗留，继承了牧师职位。按血统，称为咖查诺族，是聪慧睿智者。
Rājā caṇḍapajjoto buddhuppādaṃ sutvā, ‘‘ācariya, tvaṃ tattha gantvā satthāraṃ idhānehī’’ti pesesi. So attaṭṭhamo satthu santikaṃ upagato. Tassa satthā dhammaṃ desesi. Desanāpariyosāne so sattahi janehi saddhiṃ sahapaṭisambhidāhi arahatte patiṭṭhāsi. Atha satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva dvaṅgulamattakesamassukā iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Evaṃ thero sadatthaṃ nipphādetvā, ‘‘bhante, rājā pajjoto tumhākaṃ pāde vandituṃ dhammañca sotuṃ icchatī’’ti satthu ārocesi. Satthā ‘‘tvaṃyeva bhikkhu tattha gaccha, tayi gatepi rājā pasīdissatī’’ti āha. Thero attaṭṭhamo tattha gantvā rājānaṃ pasādetvā avantīsu sāsanaṃ patiṭṭhāpetvā puna satthu santikameva gato.
曹陀巴吉提王闻知佛陀再生后，对老师说：「老师，速去那里见正法的导师。」老师便亲自前往佛陀身旁。佛陀向他讲法。讲法结束时，与七十余人一同确定阿拉汉果位。之后，佛陀伸手说：「比库们。」他们当时头发仅如两指长，身穿具神通力的袈裟，年逾六十，如同长老一般。此长老为正法彻底断灭，向佛言：「尊者，王愿跪足礼敬诸贤，听闻法义。」佛陀告知：「你亲自前往，去到之时王必心悦诚服。」长老亲临此地，令王倾心信服，于安瓦地确立佛法，后又返佛前。
§31
31. Evaṃ so pattaarahattaphalo ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno’’ti (a. ni. 1.188, 197) etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā pubbacaritāpadānaṃ pakāsento padumuttaranāthassātiādimāha. Tattha padumaṃ nāma cetiyanti padumehi chāditattā vā padumākārehi katattā vā bhagavato vasanagandhakuṭivihārova pūjanīyabhāvena cetiyaṃ, yathā ‘‘gotamakacetiyaṃ, āḷavakacetiya’’nti vutte tesaṃ yakkhānaṃ nivasanaṭṭhānaṃ pūjanīyaṭṭhānattā cetiyanti vuccati, evamidaṃ bhagavato vasanaṭṭhānaṃ cetiyanti vuccati, na dhātunidhāyakacetiyanti veditabbaṃ. Na hi aparinibbutassa bhagavato sarīradhātūnaṃ abhāvā dhātucetiyaṃ akari. Silāsanaṃ kārayitvāti tassā padumanāmikāya gandhakuṭiyā pupphādhāratthāya heṭṭhā phalikamayaṃ silāsanaṃ kāretvā. Suvaṇṇenābhilepayinti taṃ silāsanaṃ jambonadasuvaṇṇena abhivisesena lepayiṃ chādesinti attho.
31. 如此这位经典成就阿拉汉果的长老说：『诸比库！这是前面载于《阿毗尼婆那经》一百八十八页、一百九十七页的说法，即当时伟大长老大咖吒那以此为总纲，阐释所说内容。』他称自己以前业果，说明前世所为之善。所谓“莲花”名，是因佛陀的住所如莲花覆盖，或以莲花状塑造。此处即是世尊住所及供养处，称为舍利塔（供奉胜迹）。称为舍利塔非指佛遗骨之处，而是佛所住之地的供养塔。因非涅槃后佛舍利不存在，不应谓为舍利墓塔。至于石座，是为承托此莲名香房，以及下方置放花供果物而建。涂以黄金，特别以金砂覆盖，具有尊贵含义。
§32
32.Ratanāmayaṃ sattahi ratanehi kataṃ chattaṃ paggayha muddhani dhāretvā vāḷabījaniñca setapavaracāmariñca paggayha buddhassa abhiropayiṃ. Lokabandhussa tādinoti sakalalokabandhusadisassa tādiguṇasamaṅgissa buddhassa dhāresinti attho. Sesaṃ uttānatthamevāti.
32. 用七种宝石制成的宝伞，携于手握中，配以弯曲果实形状的白色伞绳，悬挂在佛顶上加以礼敬。此意谓为天下众生之友善。意指这位具足三德平等的佛，是全世界的守护者和挚友。最后余义，亦当如此体认解说。
Mahākaccānattheraapadānavaṇṇanā samattā. · 玛哈咖吒那长老譬喻注释完毕。
4. Kāḷudāyittheraapadānavaṇṇanā4. 咖喇伍答夷长老譬喻注释
Padumuttarabuddhassātiādikaṃ āyasmato kāḷudāyittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kulappasādakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapentaṃ disvā tajjaṃ abhinīhāraṃ katvā taṃ ṭhānantaraṃ patthesi.
关于称为“莲花佛”等名号，是敬重长老咖卢达伊的赞歌。他曾在古佛时代依职阶接受训示，积集功德。于莲花佛时，在含羞城贵族之家出生，听闻正法，立于比库众首位，令同乡比库称许。见证立众后，施以生起欢喜，托付其后担任职务。
So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bodhisattassa mātukucchiyaṃ paṭisandhiggahaṇadivase kapilavatthusmiṃyeva amaccagehe paṭisandhiṃ gaṇhi, bodhisattena saddhiṃ ekadivasaṃyeva jātoti taṃ divasaṃyeva naṃ dukūlacumbaṭake nipajjāpetvā bodhisattassa upaṭṭhānatthāya nayiṃsu. Bodhisattena hi saddhiṃ bodhirukkho, rāhulamātā, cattāro nidhī, ārohanahatthī, assakaṇḍako, ānando, channo, kāḷudāyīti ime satta ekadivase jātattā sahajātā nāma ahesuṃ. Athassa nāmaggahaṇadivase sakalanagarassa udaggacittadivase jātattā udāyitveva nāmaṃ akaṃsu. Thokaṃ kāḷadhātukattā pana kāḷudāyīti paññāyittha. So bodhisattena saddhiṃ kumārakīḷaṃ kīḷanto vuddhiṃ agamāsi.
他生生世世行善不辍，在天人间轮回，伴随菩萨五次出生。生于咖毕拉城之父母家，在菩萨受胎之日同日同处同世间，立于菩萨旁。随从菩萨一日，虽度过一天，但于苦难之床上托付照顾菩萨。与菩萨一道生有七者同胞，名曰菩提树、罗睺罗母、四宝藏、长牙象、阿斯迦迦、阿难、遮难、咖卢达伊。他们一同出生于此期间。出生命名日，当全城欢喜庆祝，且被授名为乌提王的称号。唯以其黑色本质，称为咖卢达伊。幼时随菩萨嬉戏游戏，因而长成聪明颖慧。
Aparabhāge lokanāthe mahābhinikkhamanaṃ nikkhamitvā anukkamena sabbaññutaṃ patvā pavattitavaradhammacakke rājagahaṃ upanissāya veḷuvane viharante suddhodanamahārājā taṃ pavattiṃ sutvā purisasahassaparivāraṃ ekaṃ amaccaṃ ‘‘puttaṃ me idhānehī’’ti pesesi. So dhammadesanāvelāyaṃ satthu santikaṃ gantvā parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ pāpuṇi. Atha ne satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Arahattappattito paṭṭhāya pana ariyā majjhattāva honti. Tasmā raññā pahitasāsanaṃ dasabalassa na kathesi. Rājā ‘‘neva gato āgacchati, na sāsanaṃ suyyatī’’ti aparaṃ amaccaṃ purisasahassehi pesesi. Tasmimpi tathā paṭipanne aparampi pesesīti evaṃ navahi purisasahassehi saddhiṃ nava amacce pesesi. Sabbe arahattaṃ patvā tuṇhī ahesuṃ.
在皇城末方，众生之主即世尊，以宏大游行离开，净尽一切所知，展开转法轮，一时住于王舍城邻接竹林中，纯德大王知悉此转法，告知一众男众弟子中一位少年曰：「这即是我子。」该少年于佛陀说法时赴佛所，环绕礼敬，恭敬听法，随侍大众终得阿拉汉道果。随后世尊将手伸出，说道：「来，此处，比库众。」众弟子皆具超凡神通，着神通袈裟，犹如六十余位长老。虽已证得阿拉汉果，然仍属行者中中等者。故王者为保护佛法，不轻言传播法义。后来王说：「既未来往，也未传播佛法。」又遣另一少年，亦如法而行，传法予九少年众，合计十少年及其随众。皆证阿拉汉，寂静无为。
Atha rājā cintesi – ‘‘ettakā janā mayi sinehābhāvena dasabalassa idhāgamanatthāya na kiñci kathayiṃsu, ayaṃ kho udāyi dasabalena samavayo, sahapaṃsukīḷiko, mayi ca sineho atthi, imaṃ pesessāmī’’ti taṃ pakkosāpetvā, ‘‘tāta, tvaṃ purisasahassaparivāro rājagahaṃ gantvā dasabalaṃ idhānehī’’ti vatvā pesesi. So pana gacchanto ‘‘sacāhaṃ, deva, pabbajituṃ labhissāmi, evāhaṃ bhagavantaṃ idhānessāmī’’ti vatvā ‘‘yaṃ kiñci katvā mama puttaṃ dassehī’’ti vutto rājagahaṃ gantvā satthu dhammadesanavelāyaṃ parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ patvā ehibhikkhubhāve patiṭṭhāsi. Arahattaṃ pana patvā ‘‘na tāvāyaṃ dasabalassa kulanagaraṃ gantuṃ kālo, vasante pana upagate pupphite vanasaṇḍe haritatiṇasañchannāya bhūmiyā gamanakālo bhavissatī’’ti kālaṃ paṭimānento vasante sampatte satthu kulanagaraṃ gantuṃ gamanamaggavaṇṇaṃ saṃvaṇṇento –
尔时王思维：「此等众生因缘对我现亲近之情，未曾为十少年入境而表说法义。此乃优秀皈依者，伴随精进苦行，予我知情，应差遣其前往。」于是王命：「儿子，尔率众男弟子入王舍城，护持十少年。」少年答言：「谨遵尊命，吾将得出家，于佛陀处护持法住。」说已，携儿子如言，入王舍城，于佛陀说法时环绕敬礼，礼拜而听，众弟子皆证阿拉汉，于此比库众中立足。有少年但证阿拉汉者，谓之：「非时也，未适宜护持十少年之族居处。」乃于花开草盛之林中，时节入住。以夏日之盛，护持佛陀族居之行往告知诸众。
‘‘Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya;
「如今月荼毒与热浪盛行，比库舍弃遮盖布之习惯；
Te accimantova pabhāsayanti, samayo mahāvīra bhāgī rathānaṃ.
似炽火燃烧般显现光辉，此时节乃諸英雄车披盛况之际；
‘‘Dumāni phullāni manoramāni, samantato sabbadisā pavanti;
热浪花朵鲜艳可爱，风遍各处皆吹送；
Pattaṃ pahāya phalamāsasānā, kālo ito pakkamanāya vīra.
弃叶耐热披果之盛时刻，正值勇士往昔离去之时。」
‘‘Nevātisītaṃ na panātiuṇhaṃ, sukhā utu addhaniyā bhadante;
『非过于冷，亦非过于热，甚为舒适恶劣皆无，尊者；
Passantu taṃ sākiyā koḷiyā ca, pacchāmukhaṃ rohiniyaṃ tarantaṃ.
萨琪与拘梨二族皆见此，越过后方罗湿尼河。』
‘‘Āsāya kasate khettaṃ, bījaṃ āsāya vappati;
『因心所欲耕种田地，因心所欲播种种子；
Āsāya vāṇijā yanti, samuddaṃ dhanahārakā;
因心所欲商人驾车远行，财货贩卖如入海洋；
Yāya āsāya tiṭṭhāmi, sā me āsā samijjhatu. (theragā. 527-530);
我依此心停驻，愿此心不生欢喜。』（长老歌527-530）
‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ;
『非过寒冷，非过炎热，亦非极度饥饿饥渴；
Saddalā haritā bhūmi, esa kālo mahāmuni. (a. ni. aṭṭha. 1.1.225);
绿草如茵的土地，此即伟大圣者的时代。
‘‘Punappunañceva vapanti bījaṃ, punappunaṃ vassati devarājā;
种子反复生长，又重复滋润，天王亦复如是；
Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ.
田地被农夫一再耕作，国土一再丰收五谷；
‘‘Punappunaṃ yācanakā caranti, punappunaṃ dānappatī dadanti;
乞讨者反复行乞，慷慨赏赐者亦复如此；
Punappunaṃ dānappatī daditvā, punappunaṃ saggamupenti ṭhānaṃ.
施主施舍后，反复升往天界之所；
‘‘Vīro have sattayugaṃ puneti, yasmiṃ kule jāyati bhūripañño;
英杰七百世皆复生于此家族，生而多智慧者也。
Maññāmahaṃ sakkati devadevo, tayā hi jāto muni saccanāmo.
我认为萨咖天帝是诸天之主，因为由他出生的圣者真实无伪。
‘‘Suddhodano nāma pitā mahesino, buddhassa mātā pana māyanāmā;
“名为须达多的是父亲，是大神，佛陀的母亲则名为摩耶。
Yā bodhisattaṃ parihariya kucchinā, kāyassa bhedā tidivamhi modati.
她弃摄了当时准提行者头上的发髻，于三界中欢喜破身而出。
‘‘Sā gotamī kālakatā ito cutā, dibbehi kāmehi samaṅgibhūtā;
“这位果德弥摩耶从此世间去世，堕入时刻之中，与天众之欲乐同一境界。
Sā modati kāmaguṇehi pañcahi, parivāritā devagaṇehi tehī’’ti. (theragā. 531-535);
她喜乐于五欲之乐，周围被众天神围绕着。”（长老颂531-535）
Imā gāthā abhāsi. Tattha aṅgārinoti aṅgārāni viyāti aṅgārāni. Aṅgārāni rattapavāḷavaṇṇāni rukkhānaṃ pupphaphalāni, tāni etesaṃ santīti aṅgārino, abhilohitakusumakisalayehi aṅgāravuṭṭhisamparikiṇṇā viyāti attho. Dānīti imasmiṃ kāle. Dumāti rukkhā. Bhadanteti bhaddaṃ ante etassāti, ‘‘bhadante’’ti ekassa da-kārassa lopaṃ katvā vuccati. Guṇavisesayutto, guṇavisesayuttānañca aggabhūto satthā. Tasmā, bhadanteti satthu ālapanameva, paccattavacanañcetaṃ ekārantaṃ ‘‘sugate paṭikamme sukhe dukkhe jīve’’tiādīsu viya. Idha pana sambodhanaṭṭhe daṭṭhabbaṃ. Tena vuttaṃ, ‘‘bhadanteti ālapana’’nti. ‘‘Bhaddasaddena samānatthaṃ padantarameka’’nti keci. Phalāni esantīti phalesino. Acetanepi hi sacetanakiriyaṃ āha. Evaṃ therena yācito bhagavā tattha gamane bahūnaṃ visesādhigamanaṃ disvā vīsatisahassakhīṇāsavaparivuto rājagahato aturitacārikāvasena kapilavatthugāmimaggaṃ paṭipajji. Thero iddhiyā kapilavatthuṃ gantvā rañño purato ākāse ṭhitova adiṭṭhapubbavesaṃ disvā raññā ‘‘kosi tva’’nti pucchito ‘‘amaccaputtaṃ tayā bhagavato santikaṃ pesitaṃ maṃ na jānāsi, tvaṃ evaṃ pana jānāhī’’ti dassento –
这些偈语已被表述。其中文中“aṅgārinoti”意为炭火散布，指火炭。火炭是夜色或火焰之色，亦指树木的花果，皆在其间故称火炭，意指遍布烧红的杂花与焦叶。所谓“dāni”在此是时间的“此时”；“dumā”指的是树木；“bhadante”是“bhadda”之后的缩写，意为长老或善师，含特质优良、杰出教主之义。因此“bhadante”只是称呼世尊的尊称，此为对佛陀的授名而非单句含义。“sugate paṭikamme sukhe dukkhe jīve”等话正是世尊所说，故谓“bhadante即言语”。有人解释说这里“bhaddasaddena samānatthaṃ padantarameka”意为“善名同义词中词首之一”。“phalāni esantīti phalesino”，果实之意由带生气者说出，带生命的存在才能称果实如此。受其启请，世尊在此趟路行间，被二万余有三结亚毒者的梵行者所环绕，离开王舍城，夜行不安，往咖毕拉瓦图村去。长老凭借神通到达咖毕拉瓦图，站于王前，于空中见到了先前所立的证据，王便问：“这是你的家臣吗？”“一名奴婢之子被他带至佛前，你不知晓吗？反你倒知晓。”如此展示。
‘‘Buddhassa puttomhi asayhasāhino, aṅgīrasassappaṭimassa tādino;
『佛陀的儿子，我是执持无染着之心者，是安吉罗说法者』，
Pitupitā mayhaṃ tuvaṃsi sakka, dhammena me gotama ayyakosī’’ti. (theragā. 536) –
『你是我的父亲，萨咖，以法为师，我是果德玛的弟子』。〔长老偈536〕——
Gāthamāha.
偈颂如下。
Tattha buddhassa puttomhīti sabbaññubuddhassa orassa putto amhi. Asayhasāhinoti abhisambodhito pubbe ṭhapetvā mahābodhisattaṃ aññehi sahituṃ vahituṃ asakkuṇeyyattā asayhassa sakalassa bodhisambhārassa mahākāruṇikādhikārassa ca sahanato vahanato, tato parampi aññehi sahituṃ abhibhavituṃ asakkuṇeyyattā asayhānaṃ pañcannaṃ mārānaṃ sahanato abhibhavanato, āsayānusayacaritādhimuttiādivibhāgāvabodhanena yathārahaṃ veneyyānaṃ diṭṭhadhammikasamparāyikaparamatthehi anusāsanīsaṅkhātassa aññehi asayhassa buddhakiccassa sahanato, tattha vā sādhukāribhāvato asayhasāhino. Aṅgīrasassāti aṅgīkatasīlādisampattikassa. Aṅgamaṅgehi niccharaṇakaobhāsassāti apare. Keci pana ‘‘aṅgīraso, siddhatthoti dve nāmāni pitarāyeva gahitānī’’ti vadanti. Appaṭimassāti anūpamassa. Iṭṭhāniṭṭhesu tādilakkhaṇappattiyā tādino. Pitupitā mayhaṃ tuvaṃsīti ariyajātivasena mayhaṃ pitu sammāsambuddhassa lokavohārena tvaṃ pitā asi. Sakkāti jātivasena rājānaṃ ālapati. Dhammenāti sabhāvena ariyajāti lokiyajātīti dvinnaṃ jātīnaṃ sabhāvasamodhānena. Gotamāti rājānaṃ gottena ālapati. Ayyakosīti pitāmaho asi. Ettha ca ‘‘buddhassa puttomhī’’tiādiṃ vadanto thero aññaṃ byākāsi.
此处‘佛陀的儿子’者，指一切明知佛法者之子。所谓‘执持无染着者’，是指修成最初觉悟之大菩萨，因不堪与他人共事承载无染着（阿沙耆哈）一切觉集，以及为大慈悲之施主所载护，故不能被他人共事和统辖；进一步，亦因能担负忍受众多执着魔的共事和统治，并以破除烦恼习气行为等解脱胜义教说，合于正法，故能被他人共同事奉佛业而称为‘执持无染着者’。‘安吉罗’谓以持戒等善法为标志者，也有说法称‘安吉罗、悉达多’二名皆取自父亲。‘不坏者’指不朽、坚固。‘如意不如意有此特征者’称为‘如此者’。‘你是我的父亲’表明贵为圣出生族群，我于凡俗中视你为父亲。‘萨咖’指尊贵王者。‘法’指由圣族聚合而成的世间法。‘果德玛’谓王族之姓氏。‘师长’谓祖父者。此处说“佛陀的儿子”诸句，长老释义如上。
Evaṃ pana attānaṃ jānāpetvā haṭṭhatuṭṭhena raññā mahārahe pallaṅke nisīdāpetvā attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā dinne gamanākāraṃ dassesi. ‘‘Kasmā, bhante, gantukāmattha, bhuñjathā’’ti ca vutte, ‘‘satthu santikaṃ gantvā bhuñjissāmī’’ti. ‘‘Kahaṃ pana satthā’’ti? ‘‘Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya maggaṃ paṭipanno’’ti. ‘‘Tumhe imaṃ piṇḍapātaṃ bhuñjatha, aññaṃ bhagavato harissatha. Yāva ca mama putto imaṃ nagaraṃ sampāpuṇāti, tāvassa ito piṇḍapātaṃ harathā’’ti vutte thero bhattakiccaṃ katvā rañño parisāya ca dhammaṃ kathetvā satthu āgamanato puretarameva sakalarājanivesanaṃ ratanattaye abhippasannaṃ karonto sabbesaṃ passantānaṃyeva satthu āharitabbabhattapuṇṇaṃ pattaṃ ākāse vissajjetvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ upanāmetvā satthu hatthe ṭhapesi. Satthā taṃ piṇḍapātaṃ paribhuñji. Evaṃ saṭṭhiyojanamagge divase divase yojanaṃ gacchantassa bhagavato rājagehatoyeva piṇḍapātaṃ āharitvā adāsi. Atha naṃ bhagavā ‘‘ayaṃ mayhaṃ pituno sakalanivesanaṃ pasādetī’’ti ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ kulappasādakānaṃ bhikkhūnaṃ yadidaṃ kāḷudāyī’’ti (a. ni. 1.219, 225) kulappasādakānaṃ aggaṭṭhāne ṭhapesi.
既了知己身如是，长老便坚定不移地在王王后座上安坐，示现自己接受国王所赐的盛食施粥盛器。答曰：“尊者，因何欲往他处而用餐？”回曰：“既至佛所，当一同用餐。”问：“佛今所在何处？”答：“二万五千比库众为示现诸尊来迎见，因以示道。”教诲：“你们应食此布施，为佛持输清净施食。直到吾子抵达该城，彼时再持此布施也不迟。”长老受命完成佛事后，庄严王宴，宣讲法义。佛初来时，即在王宫玉楼后院宝塔塔尼处，广示祈咒，令诸众尽见，拨撒天花，陀树拥护，布施盛器高悬空际，长老亦亲赴施食至佛手中，佛受食。佛昼夜行路六十由旬，取御舍内所持布施施食与世尊。从此长老于佛方所，自日而日，为佛取布施。世尊曰：“此乃我师父全府第也。”又云：“此是我比库弟子最庄严之居所，为‘黑肤者’。”于是安置于佛比库弟子众首议处分处。
§48-9
48-9. Evaṃ so katapuññasambhārānurūpena arahattaṃ patvā pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento padumuttarassa buddhassātiādimāha. Addhānaṃ paṭipannassāti apararaṭṭhaṃ gamanatthāya dūramaggaṃ paṭipajjantassa. Carato cārikaṃ tadāti antomaṇḍalaṃ majjhemaṇḍalaṃ bahimaṇḍalanti tīṇi maṇḍalāni tadā cārikaṃ carato carantassa padumuttarabuddhassa bhagavato suphullaṃ suṭṭhu phullaṃ pabodhitaṃ gayha gahetvā na kevalameva padumaṃ, uppalañca mallikaṃ vikasitaṃ ahaṃ gayha ubhohi hatthehi gahetvā pūresinti sambandho. Paramannaṃ gahetvānāti paramaṃ uttamaṃ seṭṭhaṃ madhuraṃ sabbasupakkaṃ sāliodanaṃ gahetvā satthuno adāsiṃ bhojesinti attho.
第四十八至四十九条。依诸善业集成，得阿拉汉果位。此比库发起最胜议事，讲述自己过去宿业，以欢喜心昭示昔日所行诸善。谓云：彼时我行践远方他国长途路程，故称为‘行者’。行者之行分三境界：内境、中境及外境。彼时，我行于三境之中，闻诵蓬花大德普明佛所教诲义理，采托以莲花、睡莲及茉莉三花，双手合持赠与，意在笃奉极上、优胜、甘美、无与匹敌之稻米供养圣者。
§97
97.Sakyānaṃnandijananoti sakyarājakulānaṃ bhagavato ñātīnaṃ ārohapariṇāharūpayobbanavacanālapanasampattiyā nandaṃ tuṭṭhiṃ janento uppādento. Ñātibandhu bhavissatīti ñāto pākaṭo bandhu bhavissati. Sesaṃ suviññeyyamevāti.
第九十七条。『萨迦族欢喜生』者，指为萨迦族王室世尊亲属，因登上高位、获得变迁、并胜妙言说而生起欢喜和满足。『欢喜生』谓欢喜和满足皆生起。『亲属与族人当有』，即亲属确然存在，族人则必然存在。『其余皆应了知』，即其余事理当悉皆通达明了。
Kāḷudāyittheraapadānavaṇṇanā samattā. · 咖喇伍答夷长老譬喻注释完毕。
5. Mogharājattheraapadānavaṇṇanā5. 摩嘎拉迦长老譬喻注释
Atthadassī tu bhagavātiādikaṃ āyasmato mogharājattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ ākaṅkhanto paṇidhānaṃ katvā tattha tattha bhave puññāni karonto atthadassissa bhagavato kāle puna brāhmaṇakule nibbattitvā brāhmaṇānaṃ vijjāsippesu nipphattiṃ gato ekadivasaṃ atthadassiṃ bhagavantaṃ bhikkhusaṅghaparivutaṃ rathiyaṃ gacchantaṃ disvā pasannamānaso pañcapatiṭṭhitena vanditvā sirasi añjaliṃ katvā ‘‘yāvatā rūpino satthā’’tiādīhi chahi gāthāhi abhitthavitvā bhājanaṃ pūretvā madhuṃ upanesi. Satthā taṃ paṭiggahetvā anumodanaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto kassapabhagavato kāle kaṭṭhavāhanassa nāma rañño amacco hutvā nibbatto tena satthu ānayanatthāya pesito satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vīsativassasahassāni samaṇadhammaṃ katvā tato cuto ekaṃ buddhantaraṃ sugatīsuyeva parivattento imasmiṃ buddhuppāde brāhmaṇakule nibbattitvā mogharājāti laddhanāmo bāvarīyabrāhmaṇassa santike uggahitasippo saṃvegajāto tāpasapabbajjaṃ pabbajitvā tāpasasahassaparivāro ajitādīhi saddhiṃ satthu santikaṃ pesito tesaṃ pannarasamo hutvā pañhaṃ pucchitvā vissajjanapariyosāne arahattaṃ pāpuṇi. Arahattaṃ pana patvā satthalūkhaṃ suttalūkhaṃ rajanalūkhanti visesena tividhenapi lūkhena samannāgataṃ paṃsukūlaṃ dhāresi. Tena naṃ satthā lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapesi.
所谓『阐义者世尊起头之说』等，是指尊者摩诃罗迦长老的传记。在过去诸佛时，此尊者皆奉行教制，依止正法，积集功德，终成尽慧。此尊者生在莲花长者果德玛世尊世家，觉后有一次，闻法得其明了，见一比库执持破旧衣服，置于树杈上，尊者见之，生起希求与愿，遂处处修习功德。于那时世尊去世，尊者转生婆罗门家，入婆罗门众，精勤各种学问，后遇较为艰难之事，一日在行宫见到尊贵世尊并其僧团护持者，心生欢喜，顶礼合掌，并用六首偈颂礼赞。之后以供养满座，献上甘露食。世尊受其供养，给予赞许。凭此功德，轮回于天人之间。于释迦咖萨巴世尊时，生为国王之父，为国王者。此尊者受命于世尊，前往世尊处听法，生起信心而出家，修行沙门法，经历二万年，后逝世。于下一佛出世期间，临近善逝佛之时，再转婆罗门家，名为摩诃罗迦，生于婆罗门族，才智过人，发精进斋戒舍命出家，带领数千出家众，与世尊相会。修满法问，圆满涅槃。涅槃后，身披满是污秽的尘堆衣，盖因其阿拉汉果位成就。世尊为其置于树杈上破旧衣服之上。
§64
64. Evaṃ so paṇidhānānurūpena arahattaphalaṃ patvā attano pubbasambhāraṃ disvā pubbakammāpadānaṃ pakāsento atthadassī tu bhagavātiādimāha. Taṃ sabbaṃ uttānatthameva.
第六十四条。依此誓愿之因，成就阿拉汉果位，见其过去所积之业果报，阐明先前诸业所造之善恶因果。所谓阐义世尊起头之说，即是指全部皆为究竟利益而已。
§73
73.Puṭakaṃ pūrayitvānāti puṭakaṃ vuccati vārakaṃ, ghaṭaṃ vā. Aneḷakaṃ niddosaṃ makkhikaṇḍavirahitaṃ khuddamadhunā ghaṭaṃ pūretvā taṃ ubhohi hatthehi paggayha pakārena ādarena gahetvā mahesino bhagavato upanesinti sambandho. Sesaṃ suviññeyyamevāti.
第七十三条。『填满器皿』者，谓器皿是指瓦罐或陶罐。无渣杂质、去污垢、无虫蚁滋生的狭小罐，填满小蜜，双手握持，小心献上，恭敬亲近世尊。此即『其余皆当明了』。
Mogharājattheraapadānavaṇṇanā samattā. · 摩嘎拉迦长老譬喻注释完毕。
6. Adhimuttattheraapadānavaṇṇanā6. 阿迪穆德长老譬喻注释
Nibbute lokanāthamhītiādikaṃ āyasmato adhimuttattherassa apadānaṃ (theragā. aṭṭha. 2.adhimuttattheragāthāvaṇṇanā). Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassimhi lokanāthe parinibbute ekasmiṃ kulagehe nibbatto ratanattaye pasanno bhikkhusaṅghaṃ nimantetvā ucchūhi maṇḍapaṃ kāretvā mahādānaṃ pavattetvā pariyosāne santipadaṃ paṇidhesi. So tato cuto devesu ca manussesu ca ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto sāsane pasīditvā saddhāya patiṭṭhitattā adhimuttattheroti pākaṭo.
所谓『涅槃世尊』等，是指尊者阿提姆他长老传记（见长老颂传说话编第二章阿提姆他长老颂释）。此尊者过去诸佛时代皆守教制，积集功德。于阐义世尊为涅槃者时，生于一世家，在宝地安然住世，欢喜请僧团，建高广亭开展大布施。布施完毕，至终了时，顶礼供养，互致欢喜。尔后转生天上人间两利双全。于此佛出世，生于一世家，欢喜法制，坚立信心，故名阿提姆他。
§84
84. Evaṃ katasambhāravasena arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Taṃ sabbaṃ uttānatthamevāti.
第八十四条。凭此聚集所积，成就阿拉汉果位，见其过去所行庄严法业，阐明先前所作早年行为。谓涅槃世尊起头之说，皆为究竟利益而说。
Adhimuttattheraapadānavaṇṇanā samattā. · 阿迪穆德长老譬喻注释完毕。
7. Lasuṇadāyakattheraapadānavaṇṇanā7. 拉苏纳达亚咖长老譬喻注释
Himavantassāvidūretiādikaṃ āyasmato lasuṇadāyakattherassa apadānaṃ. Esopāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kulagehe nibbattitvā viññutaṃ patto gharāvāse ādīnavaṃ disvā gehaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantaṃ nissāya vane vasanto bahūni lasuṇāni ropetvā tadeva vanamūlaphalañca khādanto vihāsi. So bahūni lasuṇāni kājenādāya manussapathaṃ āharitvā pasanno dānaṃ datvā buddhappamukhassa bhikkhusaṅghassa bhesajjatthāya datvā gacchati. Evaṃ so yāvajīvaṃ puññāni katvā teneva puññabalena devamanussesu saṃsaranto ubhayasampattiṃ anubhavitvā kamena imasmiṃ buddhuppāde uppanno paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ patto pubbakammavasena lasuṇadāyakattheroti pākaṭo.
这是一则关于尊者蒜施阇迦的事迹传记。尊者在往昔多次投生于古佛时代，积累许多功德善根，依止涅槃因缘，终得解脱。于某一世，他出生于一户普通人家，识别了家庭中的清浊不净后，放弃家舍，出家行苦行，依止喜马拉雅山，栖居森林，种植大量蒜头，同时采食森林中的野果。尊者以这些大量栽培的蒜头身体供养，采集人间道路的蒜头，欢喜布施，献给佛陀及其比库僧团，用以治病，因此四处行走布施。如此行持终生，积累功德，以此功德力量，在未来世间为诸天人往来享受世间财富。当本世佛出世时，他坚信佛陀所成就，出家修习内观禅定，渐渐获得阿拉汉果，由于前世所行，故被称为蒜施阇迦尊者。
§89
89. Attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Tattha himālayapabbatassa pariyosāne manussānaṃ sañcaraṇaṭṭhāne yadā vipassī bhagavā udapādi, tadā ahaṃ tāpaso ahosinti sambandho. Lasuṇaṃ upajīvāmīti rattalasuṇaṃ ropetvā tadeva gocaraṃ katvā jīvikaṃ kappemīti attho. Tena vuttaṃ ‘‘lasuṇaṃ mayhabhojana’’nti.
第八十九则。尊者述说自己前世的行为，说当喜乐之子时，曾显扬往昔行为事迹。其时正值喜马拉雅山脉尽头，众生聚集之地。那时世尊毗婆尸佛出现，尊者即觉悟为苦行者。因种植红蒜头为生，以种植蒜头为场所，维持生命，故称“红蒜为我食”。
§90
90.Khāriyo pūrayitvānāti tāpasabhājanāni lasuṇena pūrayitvā kājenādāya saṅghārāmaṃ saṅghassa vasanaṭṭhānaṃ hemantādīsu tīsu kālesu saṅghassa catūhi iriyāpathehi vasanavihāraṃ agacchiṃ agamāsinti attho. Haṭṭho haṭṭhena cittenāti ahaṃ santuṭṭho somanassayuttacittena saṅghassa lasuṇaṃ adāsinti attho.
第九十则。修苦行者以蒜头补养身体，持守衣钵，身穿三冬节衣服，得以与僧团同住。尊者当时于冬季诸时节，携带蒜头及衣物，依止僧团圣地而行游居住，以此行持表达满足心志，与喜乐之心同心同行，精进赠与僧团蒜头。
§91
91.Vipassissa…pe…niratassahanti narānaṃ aggassa seṭṭhassa assa vipassissa bhagavato sāsane nirato nissesena rato ahanti sambandho. Saṅghassa…pe… modahanti ahaṃ saṅghassa lasuṇadānaṃ datvā saggamhi suṭṭhu aggasmiṃ devaloke āyukappaṃ dibbasampattiṃ anubhavamāno modiṃ, santuṭṭho bhavāmīti attho. Sesaṃ suviññeyyamevāti.
第九十一则。关于毗婆尸佛，尊者称自己尽其生平欢喜依止毗婆尸佛教法，忠诚奉行，深爱出离行。赞叹胜义僧团，称自己因布施僧团众多蒜头，得生天界，享受天寿及天福，满心欢喜满足。此义应被充分理解。
Lasuṇadāyakattheraapadānavaṇṇanā samattā. · 拉苏纳达亚咖长老譬喻注释完毕。
8. Āyāgadāyakattheraapadānavaṇṇanā8. 阿亚咖达亚咖长老譬喻注释
Nibbutelokanāthamhītiādikaṃ āyasmato āyāgadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato parinibbutakāle ekasmiṃ kulagehe nibbatto sāsane pasanno vaḍḍhakīnaṃ mūlaṃ datvā atimanoharaṃ dīghaṃ bhojanasālaṃ kārāpetvā bhikkhusaṅghaṃ nimantetvā paṇītenāhārena bhojetvā mahādānaṃ datvā cittaṃ pasādesi. So yāvatāyukaṃ puññāni katvā devamanussesuyeva saṃsaranto ubhayasampattiṃ anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto paṭiladdhasaddho pabbajitvā ghaṭento vāyamanto vipassanaṃ vaḍḍhetvā na cirasseva arahattaṃ pāpuṇi. Pubbe katapuññavasena āyāgattheroti pākaṭo.
这是尊者乞物施主的事迹传。此尊者亦在古佛诸世中积累功德，随佛涅槃后，在家得度，欢喜佛法，赐予长老们根本资粮，营建精美长食堂，邀请僧团，供养齐备，广布大施，悦服众心。因累世积功，得享天人福报，投生于本世佛出世的家中，坚诚信佛，遂出家精进修习内观，终于不久成阿拉汉果。因其往昔所作，被尊称为乞物施主。
§94
94. Evaṃ so katapuññasambhāravasena arahattaṃ patvā attanā pubbe katakusalakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Tattha nibbuteti vadataṃ ‘‘mayaṃ buddhā’’ti vadantānaṃ antare vare uttame sikhimhi bhagavati parinibbuteti attho. Haṭṭho haṭṭhena cittenāti saddhatāya haṭṭhapahaṭṭho somanassayuttacittatāya pahaṭṭhena cittena uttamaṃ thūpaṃ seṭṭhaṃ cetiyaṃ avandiṃ paṇāmayinti attho.
第九十四则。由大量功德累积，尊者得证阿拉汉果，忆其过往善业，显扬往昔行善事迹。称呼涅槃诸佛为世界之主，意指他们超越一切诸佛。以“心心满意”之信敬，敬礼这些尊重与崇敬的佛舍利及宝塔。此义在释义中亦有说明。
§95
95.Vaḍḍhakīhi kathāpetvāti ‘‘bhojanasālāya pamāṇaṃ kittaka’’nti pamāṇaṃ kathāpetvāti attho. Mūlaṃ datvānahaṃ tadāti tadā tasmiṃ kāle ahaṃ kammakaraṇatthāya tesaṃ vaḍḍhakīnaṃ mūlaṃ datvā āyāgaṃ āyataṃ dīghaṃ bhojanasālaṃ ahaṃ santuṭṭho somanassacittena kārapesahaṃ kārāpesiṃ ahanti attho. Sesaṃ suviññeyyamevāti.
95.「增益者所作所为」意谓「食堂的规模应当被称说」之意。所谓「称说规模」，乃指在某一时间，我为了从事业事，为那些增益者投入根本，于是施舍、扩展出一座宽广且长远的食堂。我内心欢喜满足，遂欢喜而完成这事。其意义，应当彻底了知。
§97
97.Āyāgassa idaṃ phalanti bhojanasāladānassa idaṃ vipākanti attho.
97.施舍的「成果」即是食堂施舍所带来的利益果报；施舍的「果报」即其相应的业果果报，这是其义。
Āyāgadāyakattheraapadānavaṇṇanā samattā. · 阿亚咖达亚咖长老譬喻注释完毕。
9. Dhammacakkikattheraapadānavaṇṇanā9. 达马咖吉咖长老譬喻注释
Siddhatthassa bhagavatotiādikaṃ āyasmato dhammacakkikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhippatto puttadārehi vaḍḍhito vibhavasampanno mahābhogo, so ratanattaye pasanno saddhājāto dhammasabhāyaṃ dhammāsanassa piṭṭhito ratanamayaṃ dhammacakkaṃ kāretvā pūjesi. So tena puññakammena devamanussesu nibbattaṭṭhānesu sakkasampattiṃ cakkavattisampattiñca anubhavitvā kamena imasmiṃ buddhuppāde ekasmiṃ kulagehe uppanno vibhavasampanno sañjātasaddho pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ patvā pubbe katakusalanāmasadisanāmena dhammacakkikattheroti pākaṭo jāto ahosi.
这是称为长老法轮持者的悉达多世尊传记开头的记述。此轨迹同样适用于古老诸佛，其功德因缘依转世轮回显现。悉达多世尊在某一世，降生于一贵族之家，成长之后财富丰盛、荣华显赫，为重宝所悦服，生起坚信，供养法会，建立由宝珠构成的法轮宝座加以敬礼。凭借此功德业，他在天人及人间转生，享有天人之福与王者之富贵。其后在此生再降生于贵族之家，财富丰盛，名聲显著，出家修习慧观，早日证得阿拉汉果位，先前所行善业且清净显现，世称为法轮持者的长老。
§102
102. So puññasambhārānurūpena pattaarahattaphalo attano pubbakammaṃ saritvā jātasomanasso pubbacaritāpadānaṃ pakāsento siddhatthassa bhagavatotiādimāha. Sīhāsanassa sammukhāti sīhassa bhagavato nisinnassa sammukhā buddhāsanassa abhimukhaṭṭhāneti attho, dhammacakkaṃ me ṭhapitanti mayā dhammacakkākārena ubhato sīharūpaṃ dassetvā majjhe ādāsasadisaṃ kāretvā kataṃ dhammacakkaṃ ṭhapitaṃ pūjitaṃ. Kiṃ bhūtaṃ? Viññūhi medhāvīhi ‘‘atīva sundara’’nti vaṇṇitaṃ thomitaṃ sukataṃ dhammacakkanti sambandho.
102.依止于福德聚集，长老继承并了知自身前世所作善业，心生欢喜，宣说前世善业之事，曰悉达多世尊。所谓「于狮子座前」，是谓法座面向坐于其中的世尊狮子宝座之意。世尊设立法轮，我亦为设立法轮之人，示现双狮形象，其间安置法轮宝座而行供养。此法轮之所作所为，为智慧明达的智者称赞为极为美妙、威严、善业成就的法轮宝座之事。
§103
103.Cāruvaṇṇovasobhāmīti suvaṇṇavaṇṇo iva sobhāmi virocāmīti attho. ‘‘Catuvaṇṇehi sobhāmī’’tipi pāṭho, tassa khattiyabrāhmaṇavessasuddajātisaṅkhātehi catūhi vaṇṇehi sobhāmi virocāmīti attho. Sayoggabalavāhanoti suvaṇṇasivikādīhi yoggehi ca senāpatimahāmattādīhi sevakehi balehi ca hatthiassarathasaṅkhātehi vāhanehi ca sahitoti attho. Bahujjanā bahavo manussā anuyantā mamānuvattantā niccaṃ niccakālaṃ parivārentīti sambandho. Sesaṃ suviññeyyamevāti.
103.所谓「色泽美丽光明」，意谓如黄金色彩那样美好、灿烂。佛经中也作「四色皆美丽耀眼」之意，指以士族、婆罗门、庄稼人、商贾四种族类纯正清净之色相艳丽照耀。所谓「随力者及车辆搭载者」，指随从军队的金色护卫、军将以及携带有大象、战车等交通工具的侍从军兵。此处喻指众多人众，经常追随我，时时围绕伴随我的意涵。其意义，应彻底了知。
Dhammacakkikattheraapadānavaṇṇanā samattā. · 法轮者长老本行注释已竟。
10. Kapparukkhiyattheraapadānavaṇṇanā十、劫波树者长老本行注释
Siddhatthassa bhagavatotiādikaṃ āyasmato kapparukkhiyattherassa apadānaṃ (theragā. aṭṭha. 2.576). Ayampi purimabuddhesu katādhikāro tesu tesu bhavesu nibbānādhigamūpāyabhūtāni puññāni upacinanto siddhatthassa bhagavato kāle vibhavasampanne ekasmiṃ kule nibbatto mahaddhano mahābhogo satthari pasanno sattahi ratanehi vicittaṃ suvaṇṇamayaṃ kapparukkhaṃ kāretvā siddhatthassa bhagavato cetiyassa sammukhe ṭhapetvā pūjesi. So evarūpaṃ puññaṃ katvā yāvatāyukaṃ ṭhatvā tato cuto sugatīsuyeva saṃsaranto kamena imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā ratanattaye pasanno dhammaṃ sutvā paṭiladdhasaddho satthu ārādhetvā pabbajito nacirasseva arahattaṃ patvā pubbe katakusalanāmena kapparukkhiyattheroti pākaṭo ahosi.
这是称为长老凯拔卢奇亚的传记开头（长老传第八辑第576经）。同样适用于古佛，他们织成通往涅槃果位之方便之功德，以福德累积为基础。悉达多时代，他生于豪富之家，财富巨大、荣华显赫，作为具智慧的导师，高兴地以七宝华饰金色凯拔卢奇亚树，安置于悉达多世尊舍利塔前以示供养。他作此功德后，寿命长久，死后转生于净土，如此轮回往复，因缘成熟，于悉达多世尊出生时再降生于贵族之家，具有明智觉悟，建立家业，心怀善法，闻法坚信奉行，出家修道，不久证得阿拉汉果位。因其生前造诸善法故，世称为凯拔卢奇亚长老，名声扬显。
§108
108. So evaṃ pattaarahattaphalo attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento siddhatthassa bhagavatotiādimāha. Thūpaseṭṭhassa sammukhāti seṭṭhassa uttamassa dhātunihitathūpassa cetiyassa sammukhaṭṭhāne vicittadusse anekavaṇṇehi visamena visadisena cittena manohare cinapaṭṭasomārapaṭṭādike dusse . Lagetvā olaggetvā kapparukkhaṃ ṭhapesiṃ ahaṃ patiṭṭhapesinti attho. Sesaṃ uttānatthamevāti.
108. 如此，彼世尊成就阿拉汉果后，回顾自身先前所作之业，怀着欢喜之心，显现过去所作善行之功德，称颂已成就真实之义的世尊。谓于顶塔最胜者，即塔藏最尊佛骨舍利之灵所所在方，起彼敬礼之心。于殊异华美、色彩纷呈、明净悦目之瓷画布幔等幔帐处，若缀若悬。一一安放、悬置菩提树上，意即『我以此为所安住』之意。余皆唯为相应之尊胜安住故也。
Kapparukkhiyattheraapadānavaṇṇanā samattā. · 劫波树者长老本行注释已竟。
Catutthavaggavaṇṇanā samattā. · 第四品注释已竟。