3. Yudhañjayavaggo
3. Yudhañjayavaggo三、尤丹阇耶品
1. Yudhañjayacariyāvaṇṇanā一、尤丹阇耶行释
§1
1. Tatiyavaggassa paṭhame amitayasoti aparimitaparivāravibhavo. Rājaputto yudhañjayoti rammanagare sabbadattassa nāma rañño putto nāmena yudhañjayo nāma.
第三分部第一品题为“无量寿意，无量寿光辉权威”。文中言有一名犹如王子胜利者，于乐园城中，名为萨巴达塔萨，即王子之名为犹如胜利者。
Ayañhi bārāṇasī udayajātake (jā. 1.11.37 ādayo) surundhananagaraṃ nāma jātā. Cūḷasutasomajātake (jā. 2.17.195 ādayo) sudassanaṃ nāma, soṇanandajātake (jā. 2.20.92 ādayo) brahmavaḍḍhanaṃ nāma, khaṇḍahālajātake(jā. 2.22.982 ādayo) pupphavatī nāma, imasmiṃ pana yudhañjayajātake (jā. 1.11.73 ādayo) rammanagaraṃ nāma ahosi, evamassa kadāci nāmaṃ parivattati. Tena vuttaṃ – ‘‘rājaputtoti rammanagare sabbadattassa nāma rañño putto’’ti. Tassa pana rañño puttasahassaṃ ahosi. Bodhisatto jeṭṭhaputto, tassa rājā uparajjaṃ adāsi. So heṭṭhā vuttanayeneva divase divase mahādānaṃ pavattesi. Evaṃ gacchante kāle bodhisatto ekadivasaṃ pātova rathavaraṃ abhiruhitvā mahantena sirivibhavena uyyānakīḷaṃ gacchanto rukkhaggatiṇaggasākhaggamakkaṭakasuttajālādīsu muttājālākārena lagge ussāvabindū disvā ‘‘samma sārathi, kiṃ nāmeta’’nti pucchitvā ‘‘ete, deva, himasamaye patanakaussāvabindū nāmā’’ti sutvā divasabhāgaṃ uyyāne kīḷitvā sāyanhakāle paccāgacchanto te adisvā ‘‘samma sārathi, kahaṃ te ussāvabindū, na te idāni passāmī’’ti pucchitvā ‘‘deva, sūriye uggacchante sabbe bhijjitvā vilayaṃ gacchantī’’ti sutvā ‘‘yathā ime uppajjitvā bhijjanti, evaṃ imesaṃ sattānaṃ jīvitasaṅkhārāpi tiṇagge ussāvabindusadisāva, tasmā mayā byādhijarāmaraṇehi apīḷiteneva mātāpitaro āpucchitvā pabbajituṃ vaṭṭatī’’ti ussāvabindumeva ārammaṇaṃ katvā āditte viya tayo bhave passanto attano gehaṃ āgantvā alaṅkatapaṭiyattāya vinicchayasālāya nisinnassa pitu santikameva gantvā pitaraṃ vanditvā ekamantaṃ ṭhito pabbajjaṃ yāci. Tena vuttaṃ –
此即巴拉纳西城附近的乌代城生起的经事，名为须轮陀纳城。又见《小须陀颂经》中名为苏陀散，见《索那难陀经》中名为梵天增，见《断割相经》中名为花园，此中“犹如胜利者生”经所在之处名为乐园城，此名偶有变迁。故有言：‘王子，即于乐园城，萨巴达塔萨是王之子。’其父王有千子，菩萨为长子，王授以副王位。彼菩萨日复一日施行大布施。如此修行时，某日菩萨早起乘上等战车，载着丰盛荣耀，游行于园中嬉耍，穿越树林、林荫、小径、鸟网篱笆等处，忽见树叶上附着露珠。菩萨问随从车马驾者：‘善哉车夫，此名为何？’答曰：‘诸天，此名为冻露珠。’又问曰：‘车夫，此露珠何处去了？目前不可见？’答曰：‘诸天，太阳升起时，露珠因热蒸发消失。’菩萨听后曰：‘此如生起而灭之露珠，众生之生命亦如是。故我受病老死苦，父母劝我出家。’由此露珠为缘起，若观三世，犹见三世之苦，愈加决心出家。菩萨启程归家，盛装打扮，坐于禅修室内，拜见父亲，站立一旁请求出家。故有言明：
‘‘Ussāvabinduṃ sūriyātape, patitaṃ disvāna saṃvijiṃ.
‘见太阳光下露珠，似受阳炎炙烤’。
§2
2.
‘‘Taññevādhipatiṃ katvā, saṃvegamanubrūhayiṃ;
‘由此起意担忧，倍加急迫悲伤’。
Mātāpitū ca vanditvā, pabbajjamanuyācaha’’nti.
‘拜见父母后，恳求准许出家’。”
Tattha sūriyātapeti sūriyātapahetu, sūriyarasmisamphassanimittaṃ. ‘‘Sūriyātapenā’’tipi pāṭho. Patitaṃ disvānāti vinaṭṭhaṃ passitvā, pubbe rukkhaggādīsu muttājālādiākārena laggaṃ hutvā dissamānaṃ sūriyarasmisamphassena vinaṭṭhaṃ paññācakkhunā oloketvā. Saṃvijinti yathā etāni, evaṃ sattānaṃ jīvitānipi lahuṃ lahuṃ bhijjamānasabhāvānīti aniccatāmanasikāravasena saṃvegamāpajjiṃ.
文中“太阳光下”指太阳光芒照射之因缘。《太阳光下》或作《日炎》。见露珠乃见无常，意谓先前附着树叶等处的露珠状网状幼细纤维上之露珠，一旦被太阳光照射，便消失，如此色眼所见殊胜无常之相。故菩萨心察觉诸法生命亦如此微细变化，因此产生忧虑，决心出家。
Taññevādhipatiṃ katvā, saṃvegamanubrūhayinti taññeva ussāvabindūnaṃ aniccataṃ adhipatiṃ mukhaṃ pubbaṅgamaṃ purecārikaṃ katvā tatheva sabbasaṅkhārānaṃ ittaraṭṭhitikataṃ parittakālataṃ manasikaronto ekavāraṃ uppannaṃ saṃvegaṃ punappunaṃ uppādanena anuvaḍḍhesiṃ. Pabbajjamanuyācahanti ‘‘tiṇagge ussāvabindū viya na ciraṭṭhitike sattānaṃ jīvite mayā byādhijarāmaraṇehi anabhibhūteneva pabbajitvā yattha etāni na santi, taṃ amataṃ mahānibbānaṃ gavesitabba’’nti cintetvā mātāpitaro upasaṅkamitvā vanditvā ‘‘pabbajjaṃ me anujānāthā’’ti te ahaṃ pabbajjaṃ yāciṃ. Evaṃ mahāsattena pabbajjāya yācitāya sakalanagare mahantaṃ kolāhalamahosi – ‘‘uparājā kira yudhañjayo pabbajitukāmo’’ti .
以此为主宰，依止这股振奋之心起驰速意。此振奋之心如同无常为主宰，是最先发生的先导旅伴。如此观照诸行的分别堕落、衰退凋谢，时刻警觉。一遇到生起的激情便再三以生起的方式增长之。众生由此出家而求，如同草堆上的振奋之珠不久留存于众生生命中；我于疾病、老死之中无法胜过，而出家至彼无这些之所，无余涅槃之境，应当寻求此无上极乐境界。思虑此义而，父母来至近前，顶礼而请：“请允我出家。”我便求得出家。因大沙门的出家求请之故，整个城镇大为喧嚣——“那太子上将欲辞世出家”的议论纷纷。
Tena ca samayena kāsiraṭṭhavāsino rājānaṃ daṭṭhuṃ āgantvā rammake paṭivasanti. Te sabbepi sannipatiṃsu. Iti sapariso rājā negamā ceva jānapadā ca bodhisattassa mātā devī ca sabbe ca orodhā mahāsattaṃ ‘‘mā kho tvaṃ, tāta kumāra, pabbajī’’ti nivāresuṃ. Tattha rājā ‘‘sace te kāmehi ūnaṃ, ahaṃ te paripūrayāmi, ajjeva rajjaṃ paṭipajjāhī’’ti āha. Tassa mahāsatto –
当时迦尸国众民见王前来，聚集在娱乐场所。众人皆聚集，随行人员、各民众与菩萨母亲及城中诸人一同，劝阻大沙门：“孩儿啊，莫要出家。”国王曰：“若你的欲望不足，我今日便助你满足，护你登上王位。”大沙门答曰——
‘‘Mā maṃ deva nivārehi, pabbajantaṃ rathesabha;
“莫令我被天神阻止，我行出家如战车之首领；
Māhaṃ kāmehi sammatto, jarāya vasamanvagū’’ti. (jā. 1.11.77) –
莫令我受欲所迷，随老死而流转不息。”（《长部》1.11.77）
Attano pabbajjāchandameva vatvā taṃ sutvā saddhiṃ orodhehi mātuyā karuṇaṃ paridevantiyā –
听闻自己出家心志坚定，遂与山巅上的母亲共处，慈悲伤感，言说：
‘‘Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati;
“振奋犹如草堆之珠，恰似太阳升起时光；
Evamāyu manussānaṃ, mā maṃ amma nivārayā’’ti. (jā. 1.11.79) –
人们因此说：‘不要阻止我，母亲。’（出自《长部》1.11.79）
Attano pabbajjākāraṇaṃ kathetvā nānappakāraṃ tehi yāciyamānopi abhisaṃvaḍḍhamānasaṃvegattā anosakkitamānaso piyatare mahati ñātiparivaṭṭe uḷāre rājissariye ca nirapekkhacitto pabbaji. Tena vuttaṃ –
讲述了他自己出家的缘由，陈述了各种因缘：即使在各种请愿时，因心神激动、思绪不专注，心意不纯净，却也因亲戚朋友的极大守护和支持，怀着无所偏覆的心，前往王舍城出家。对此曾有言：
§3
3.
‘‘Yācanti maṃ pañjalikā, sanegamā saraṭṭhakā;
‘那些恭敬的人们向我恳求，集会的百姓和统治者们；
Ajjeva putta paṭipajja, iddhaṃ phītaṃ mahāmahiṃ.
‘今日离开儿子，获得今生伟大的超能力，充满了骄傲。’
§4
4.
‘‘Sarājake sahorodhe, sanegame saraṭṭhake;
‘与国王、兄弟，与集会和统治者们；
Karuṇaṃ paridevante, anapekkho pariccaji’’nti.
对那些悲悯痛惜的人们，毫无偏袒而放弃尘世。’
Tattha pañjalikāti paggahitaañjalikā. Sanegamā saraṭṭhakāti negamehi ceva raṭṭhavāsīhi ca saddhiṃ sabbe rājapurisā ‘‘mā kho, tvaṃ deva, pabbajī’’ti maṃ yācanti. Mātāpitaro pana ajjeva putta paṭipajja, gāmanigamarājadhāniabhivuddhiyā vepullappattiyā ca, iddhaṃ vibhavasārasampattiyā sassādinipphattiyā ca, phītaṃ imaṃ mahāmahiṃ anusāsa, chattaṃ ussāpetvā rajjaṃ kārehīti yācanti. Evaṃ pana saha raññāti sarājake, tathā sahorodhe sanegame saraṭṭhake mahājane yathā suṇantānampi pageva passantānaṃ mahantaṃ kāruññaṃ hoti, evaṃ karuṇaṃ paridevante tattha tattha anapekkho alaggacitto ‘‘ahaṃ tadā pabbaji’’nti dasseti.
这里『pañjalikā』是作合掌礼的意思。在聚会中，地方长官和居民们与所有王城中的人一同对天人说：“不要，你这神祗，应当出家。”父母却恰恰相反，因害怕儿子离家出走，为了村庄、乡镇、王城的增盛繁荣和兴旺昌盛，因渴望世间财富和诸种享乐，心怀欣悦，教诲劝慰他，让他撑持雨伞管理政事，希望他为国尽责。他们向国王及贵族、乡里的长官和富人们一并劝说，因他们对听闻者怀大慈悲，感念怜悯，无私无偏地对此发心：“我那时出家吧。”如是意念显现出来。
§5-6
5-6. Idāni yadatthaṃ cakkavattisirisadisaṃ rajjasiriṃ piyatare ñātibandhave pahāya siniddhaṃ pariggahaparijanaṃ lokābhimataṃ mahantaṃ yasañca nirapekkho pariccajinti dassetuṃ dve gāthā abhāsi.
5-6. 现在，为了抛弃轮回王国那如同王冠般绝美的荣耀，为了离别亲密的亲族，舍弃牢不可破的所有家产，舍弃为世人所敬仰的广大声誉，而无所牵挂、舍弃不念，特作两句偈诵以示现成。
Tattha kevalanti anavasesaṃ itthāgāraṃ samuddapariyantañca pathaviṃ pabbajjādhippāyena cajamāno evaṃ me sammāsambodhi sakkā adhigantunti bodhiyāyeva kāraṇā na kiñci cintesiṃ, na tattha īsakaṃ laggaṃ janesinti attho. Tasmāti yasmā mātāpitaro tañca mahāyasaṃ rajjañca me na dessaṃ, piyameva, tato pana sataguṇena sahassaguṇena satasahassaguṇena sabbaññutaññāṇameva mayhaṃ piyataraṃ, tasmā mātādīhi saddhiṃ rajjaṃ ahaṃ tadā pariccajinti.
其中『kevala』意为完全、彻底，押舍女房舍及周围的土地，准备出家，凭借出家之道舍弃它们。如此我将能成就正觉之力，因缘已经具足，无需多虑，也不担心人世妒嫉。因此，因为我的父母及王国不曾给我极为宝贵的国家，唯我独深爱护他；相反，我却以千倍百千倍善德、遍知诸法而更爱我自己。因此我便和父母一同舍弃了国土。
Tadetaṃ sabbaṃ pariccajitvā pabbajjāya mahāsatte nikkhamante tassa kaniṭṭhabhātā yudhiṭṭhilakumāro nāma pitaraṃ vanditvā pabbajjaṃ anujānāpetvā bodhisattaṃ anubandhi. Te ubhopi nagarā nikkhamma mahājanaṃ nivattetvā himavantaṃ pavisitvā manorame ṭhāne assamapadaṃ katvā isipabbajjaṃ pabbajitvā jhānābhiññāyo nibbattetvā vanamūlaphalādīhi yāvajīvaṃ yāpetvā brahmalokaparāyanā ahesuṃ. Tenāha bhagavā –
全部舍弃后，正当大觉者外出出家时，他的小弟弟名为犹提罗(战地之子)，向父亲行礼，请求允许他出家，随从觉者。二人均离开城邑，远离众人，进入喜乐幽静之地，选择理想的住所，安立止息，开始修习出家道法，并证得禅定通达，获得涅槃寂静，用树林果实等营生，终生持守，立志往生梵天世界。对此世尊说—
‘‘Ubho kumārā pabbajitā, yudhañjayo yudhiṭṭhilo;
『两位王子皆已出家，犹提罗与尤地罗；
Pahāya mātāpitaro, saṅgaṃ chetvāna maccuno’’ti. (jā. 1.11.83);
舍弃父母，割断众缘，奔离生死轮回。』（《庄严经》第一章第十一节第八十三句）
Tattha saṅgaṃ chetvāna maccunoti maccumārassa sahakārikāraṇabhūtattā santakaṃ rāgadosamohasaṅgaṃ vikkhambhanavasena chinditvā ubhopi pabbajitāti.
在那里，他断除了群聚的结缚，断除生死魔之共作因缘的根本，像折断痛苦、恼怒和迷惑的结缚一样切断，因而两者也都出家了。
Tadā mātāpitaro mahārājakulāni ahesuṃ, yudhiṭṭhilakumāro ānandatthero, yudhañjayo lokanātho.
那时，他的父母和大王家族都存在，战士少年前长老阿难，战胜者世间主。
Tassa pabbajjato pubbe pavattitamahādānāni ceva rajjādipariccāgo ca dānapāramī, kāyavacīsaṃvaro sīlapāramī, pabbajjā ca jhānādhigamo ca nekkhammapāramī, aniccato manasikāraṃ ādiṃ katvā abhiññādhigamapariyosānā paññā dānādīnaṃ upakārānupakāradhammapariggaṇhanapaññā ca paññāpāramī, sabbattha tadatthasādhanaṃ vīriyaṃ vīriyapāramī , ñāṇakhanti adhivāsanakhanti ca khantipāramī, paṭiññāya avisaṃvādanaṃ saccapāramī, sabbattha acalasamādānādhiṭṭhānaṃ adhiṭṭhānapāramī, sabbasattesu hitacittatāya mettābrahmavihāravasena ca mettāpāramī, sattasaṅkhārakatavippakāraupekkhanavasena upekkhābrahmavihāravasena ca upekkhāpāramīti dasa pāramiyo labbhanti. Visesato pana nekkhammapāramīti veditabbā. Tathā akitticariyāyaṃ viya idhāpi mahāpurisassa acchariyaguṇā yathārahaṃ niddhāretabbā. Tena vuccati ‘‘evaṃ acchariyā hete, abbhutā ca mahesino…pe… dhammassa anudhammato’’ti.
这比库出家以前，曾发生过重大的布施和遗弃绳索等，布施波罗蜜，限制身语，戒波罗蜜，出家及禅定之得，离欲波罗蜜，了知无常为念头之始，成就神通终极的智慧波罗蜜，布施等资助与非资助法的遍知智慧波罗蜜，一切处所均成就的精进波罗蜜，耐心波罗蜜具忍耐与恒忍，诚实波罗蜜，以无争辩之坚定，真实波罗蜜，一切万有中恆定不动之坚定，坚定波罗蜜，为一切众生利益之慈心与梵行，慈悲波罗蜜，诸行缘散之平等无缘之心及梵行，舍波罗蜜，故得十种波罗蜜。特别应当知晓乃是离欲波罗蜜。由此，如同奇特行为者，亦应当适度守护伟人之异事功德。故称曰『由此奇特，伟大者有诸奇异，法之依法行』。
Yudhañjayacariyāvaṇṇanā niṭṭhitā. · 尤丹阇耶行释完。
2. Somanassacariyāvaṇṇanā二、苏摩那萨行释
§7
7. Dutiye indapatthe puruttameti evaṃnāmake nagaravare. Kāmitoti mātāpituādīhi ‘‘aho vata eko putto uppajjeyyā’’ti evaṃ cirakāle patthito. Dayitoti piyāyito. Somanassoti vissutoti ‘‘somanasso’’ti evaṃ pakāsanāmo.
7.『第二节』称为『城中最尊』，名为Puruttama。『可爱』者，父母等谓『唉呀，只有一子诞生啊』，世代相传。『爱护』谓亲爱。『愉悦』谓安乐，『愉乐者』因此名。
§8
8.Sīlavāti dasakusalakammapathasīlena ceva ācārasīlena ca samannāgato. Guṇasampannoti saddhābāhusaccādiguṇehi upeto, paripuṇṇo vā. Kalyāṇapaṭibhānavāti taṃtaṃitikattabbasādhanena upāyakosallasaṅkhātena ca sundarena paṭibhānena samannāgato. Vuḍḍhāpacāyīti mātāpitaro kule jeṭṭhāti evaṃ ye jātivuḍḍhā, ye ca sīlādiguṇehi vuḍḍhā, tesaṃ apacāyanasīlo. Hirīmāti pāpajigucchanalakkhaṇāya hiriyā samannāgato. Saṅgahesu ca kovidoti dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahavatthūhi yathārahaṃ sattānaṃ saṅgaṇhanesu kusalo. Evarūpo reṇussa nāma kururājassa putto somanassoti vissuto yadā homīti sambandho.
8.『有德』者，具足十种善行与行为规矩。『德满』者，凭信心、善言等德具足饱满。『善精通』者，因善巧方便，具足恰当方式之高妙表现。『尊长』者，谓父母及族中之长者，乃世代尊贵；被德如品德等增进者即不尊长。『忌惮』者，具忌惮心以断恶水之表示。『明悉』者，具四种品行统一善用布施、慈语、行持正法，如此善聚为众聚事。此即当时者，名为Somanassa，是库鲁王之子，名声清净。
§9
9.Tassa rañño patikaroti tena kururājena pati abhikkhaṇaṃ upakattabbabhāvena patikaro vallabho. Kuhakatāpasoti asantaguṇasambhāvanalakkhaṇena kohaññena jīvitakappanako eko tāpaso, tassa rañño sakkātabbo ahosi. Ārāmanti phalārāmaṃ, yattha eḷālukalābukumbhaṇḍatipusādivalliphalāni ceva taṇḍuleyyakādisākañca ropīyati. Mālāvacchanti jātiatimuttakādipupphagacchaṃ, tena pupphārāmaṃ dasseti. Ettha ca ārāmaṃ katvā tattha mālāvacchañca yathāvuttaphalavacchañca ropetvā tato laddhadhanaṃ saṃharitvā ṭhapento jīvatīti attho veditabbo.
9.这位王之丈夫，被称为亲爱丈夫，乃库鲁王所亲近。『积苦』者，因不善根生起之恼怒，具生命意志之苦热者，只有一苦行者，王必应护持。『园林』即果园，园中种植如芦荟、黄檗、弥猴桃等植株，及稻谷一类。『花与蔓藤』盛开着超越族群的各类花草，得名花园。此处建园，并种植花蔓与应季果蔬，收获收入后安置养老生活，含义当知。
Tatrāyaṃ anupubbikathā – tadā mahārakkhito nāma tāpaso pañcasatatāpasaparivāro himavante vasitvā loṇambilasevanatthāya janapadacārikaṃ caranto indapatthanagaraṃ patvā rājuyyāne vasitvā sapariso piṇḍāya caranto rājadvāraṃ pāpuṇi. Rājā isigaṇaṃ disvā iriyāpathe pasanno alaṅkatamahātale nisīdāpetvā paṇītenāhārena parivisitvā ‘‘bhante, imaṃ vassārattaṃ mama uyyāneyeva vasathā’’ti vatvā tehi saddhiṃ uyyānaṃ gantvā vasanaṭṭhānāni kāretvā pabbajitaparikkhāre datvā nikkhami. Tato paṭṭhāya sabbepi te rājanivesane bhuñjanti.
在这里，开始缓缓说起——当时名为“护卫者”的苦行者，带领五百苦行众，久居喜马拉雅山中，因盐巴沟壑的缘故，为了谋生，在往来乡民中行走，进入名为因陀罗城的地方，居住在王园内。护卫者带着众人行乞，穿行于宫门。国王见到护卫者一行人，心生欢喜，在精致华美的大殿上安排他们安坐，并以美味佳肴款待。国王说道：“尊者，今年雨季你们就住在我这王园吧。”护卫者答应后，与同行者一起入园，安排安居之处，交付出家行李，随后离开。此后，护卫者与其众人都留在王宫中共同饮食。
Rājā pana aputtako putte pattheti, puttā nuppajjanti. Vassārattaccayena mahārakkhito ‘‘himavantaṃ gamissāmā’’ti rājānaṃ āpucchitvā raññā katasakkārasammāno nikkhamitvā antarāmagge majjhanhikasamaye maggā okkamma ekassa sandacchāyassa rukkhassa heṭṭhā sapariso nisīdi. Tāpasā kathaṃ samuṭṭhāpesuṃ – ‘‘rājā aputtako, sādhu vatassa sace rājaputtaṃ labheyyā’’ti. Mahārakkhito taṃ kathaṃ sutvā ‘‘bhavissati nu kho rañño putto, udāhu no’’ti upadhārento ‘‘bhavissatī’’ti ñatvā ‘‘mā tumhe cintayittha, ajja paccūsakāle eko devaputto cavitvā rañño aggamahesiyā kucchimhi nibbattissatī’’ti āha.
然国王尚无子嗣，便对护卫者说：“国王尚无子，何以子女能生？”护卫者依雨季所在，答道：“我们将往喜马拉雅山去。”国王问护卫者，护卫者获女王特别尊敬后启程，入密林中行走。中午时分，护卫者与同行者在一棵树下避阴静坐。护卫者开口说起：“国王尚无子嗣，祈愿如是，若国王能得太子则善。”护卫者讲述缘由。听闻此语，名为顽固发结的护卫者心生念头：“现在我要成为王室贵族。”他心念起后，又说：“将来也必然如此。”且嘱托众人：“你们无需担忧，今天正是时机，一位天子之子即将在王后腹中成就。”
Taṃ sutvā eko kūṭajaṭilo ‘‘idāni rājakulūpako bhavissāmī’’ti cintetvā tāpasānaṃ gamanakāle gilānālayaṃ katvā nipajjitvā ‘‘ehi gacchāmā’’ti vutte ‘‘na sakkomī’’ti āha. Mahārakkhito tassa nipannakāraṇaṃ ñatvā ‘‘yadā sakkosi, tadā āgaccheyyāsī’’ti isigaṇaṃ ādāya himavantameva gato. Kuhako nivattitvā vegena gantvā rājadvāre ṭhatvā ‘‘mahārakkhitassa upaṭṭhākatāpaso āgato’’ti rañño ārocāpetvā raññā vegena pakkosāpito pāsādaṃ abhiruyha paññatte āsane nisīdi. Rājā taṃ vanditvā ekamantaṃ nisinno isīnaṃ ārogyaṃ pucchitvā ‘‘bhante, atikhippaṃ nivattittha, kenatthena āgatatthā’’ti āha.
听闻之后，一名名叫顽固发结者自念：“现在我将成为王族之亲。”护卫者行将前往时，忽生病倒下，拄杖请求一起同行，护卫者说：“不行。”名为护卫者的同伴知道其患病原因，便说：“你能行时，当来赴会。”随即，与随从携带王室宝杖，前往喜马拉雅山。使者迅速回返，站立王门外禀报国王：“护卫者大弟子已经来到。”女王急速吩咐交通，护卫者登上高座。国王礼敬后，侧身坐下，询问护卫者健康康泰，并说：“大师，请速回，不知因何来此？”
Mahārāja, isigaṇo sukhanisinno ‘‘sādhu vatassa sace rañño vaṃsānurakkhako putto uppajjeyyā’’ti kathaṃ samuṭṭhāpesi. Ahaṃ taṃ kathaṃ sutvā ‘‘bhavissati nu kho rañño putto, udāhu no’’ti dibbacakkhunā olokento ‘‘mahiddhiko devaputto cavitvā aggamahesiyā sudhammāya kucchimhi nibbattissatī’’ti disvā ‘‘ajānantā gabbhaṃ nāseyyuṃ, ācikkhissāmi tāva na’’nti tumhākaṃ kathanatthāya āgato, kathitaṃ vo mayā, gacchāmaha’’nti. Rājā ‘‘bhante, na sakkā gantu’’nti haṭṭhatuṭṭho pasannacitto kuhakatāpasaṃ uyyānaṃ netvā vasanaṭṭhānaṃ saṃvidahitvā adāsi. So tato paṭṭhāya rājakule bhuñjanto vasati, ‘‘dibbacakkhuko’’tvevassa nāmaṃ ahosi.
大王，护卫者同伴安然坐下，开口说：“恳愿国王有后嗣生，得以生太子。”我听闻后，说：“必然会有国嗣儿，确实如此。”用天眼观察，见一天子之子在王后腹中，未来将于圣法端正之处出生。“若不知情，岂能毁胎？我将告诉你们，为了你们之知晓，今来说明，且言明，前往吧。”国王说：“大师，不可前往。”便勃然大怒，恼怒护卫者，领他去王园，给以住所。护卫者在那里居住，与王室同食，于是留下“天眼者”之名。
Tadā bodhisatto tāvatiṃsabhavanato cavitvā tattha paṭisandhiṃ gaṇhi, jātassa ca nāmaggahaṇadivase ‘‘somanasso’’ti nāmaṃ kariṃsu. So kumāraparihārena vaḍḍhati. Kuhakatāpasopi uyyānassa ekapasse nānappakāraṃ sūpeyyasākañca phalavalliādayo ca ropetvā paṇṇikānaṃ hatthe vikkiṇanto dhanaṃ saṃharati. Atha bodhisattassa sattavassikakāle rañño paccanto kupito. So ‘‘tāta, dibbacakkhutāpase mā pamajjā’’ti kumāraṃ paṭicchāpetvā paccantaṃ vūpasametuṃ gato.
当时，菩萨从忉利天界降世，重生于人间，出生名为“欢喜”。他随着少年的成长而渐增智慧。护卫者也在王园一隅种植各种树木蔬果，又经营小贩，收集财富。但到了菩萨七岁时，国王见他来访，一怒之下，告诫说：“孩子，修持天眼之人莫要懈怠。”随后，护卫者去迎接国王告诫，劝导少年安心。
§10-13
10-13. Athekadivasaṃ kumāro ‘‘jaṭilaṃ passissāmī’’ti uyyānaṃ gantvā kūṭajaṭilaṃ ekaṃ gandhikakāsāvaṃ nivāsetvā ekaṃ pārupitvā ubhohi hatthehi dve ghaṭe gahetvā sākavatthusmiṃ udakaṃ siñcantaṃ disvā ‘‘ayaṃ kūṭajaṭilo attano samaṇadhammaṃ akatvā paṇṇikakammaṃ karotī’’ti ñatvā ‘‘kiṃ karosi paṇṇikagahapatikā’’ti taṃ lajjāpetvā avanditvā eva nikkhami.
十至十三岁那年，少年说：“我要观见王室亲族现状。”于是少年入园，将护卫者遗落的香膏涂于身上，双手持两壶水，洒于释迦族水池中，心念：此顽固发结者乃违背自己沙门本意，专做以财物为业之事。然后少年问护卫者之妻：“你作何事于货物中？”令其羞愧而下拜，随后青年离去。
Kūṭajaṭilo ‘‘ayaṃ idāneva evarūpo, pacchā ‘ko jānāti kiṃ karissatī’ti idāneva naṃ nāsetuṃ vaṭṭatī’’ti cintetvā rañño āgamanakāle pāsāṇaphalakaṃ ekamantaṃ khipitvā pānīyaghaṭaṃ bhinditvā paṇṇasālāya tiṇāni vikiritvā sarīraṃ telena makkhetvā paṇṇasālaṃ pavisitvā sasīsaṃ pārupitvā mahādukkhappatto viya mañce nipajji. Rājā āgantvā nagaraṃ padakkhiṇaṃ katvā nivesanaṃ apavisitvāva ‘‘mama sāmikaṃ dibbacakkhukaṃ passissāmī’’ti paṇṇasāladvāraṃ gantvā taṃ vippakāraṃ disvā ‘‘kiṃ nu kho eta’’nti anto pavisitvā taṃ nipannakaṃ disvā pāde parimajjanto pucchi – ‘‘kena, tvaṃ bhante, evaṃ viheṭhito, kamajja yamalokaṃ nemi, taṃ me sīghaṃ ācikkhā’’ti.
库塔迦杰罗思维曰：“此人正是现在这样模样，后来谁知他将作何等之事？”于是他当下思忖，不应立即遣散他。国王时代到来时，将一块石板置于一隅，砸破水罐，散布屋舍的草，涂以油脂于身，进入草席，包裹头发，似觉大苦痛而卧于床上。国王到来，绕城一转，入宫后即说：“我要看我的主人，这有神眼。”进入草房门见此异常，入内见其卧臥，擦拭脚问曰：“尊者，为何沦落至此？你所堕入之地非地狱吗？望你速言。”
Taṃ sutvā kūṭajaṭilo nitthunanto uṭṭhāya diṭṭho, mahārāja, tvaṃ me, passitvā tayi vissāsena ahaṃ imaṃ vippakāraṃ patto, tava puttenamhi evaṃ viheṭhitoti. Taṃ sutvā rājā coraghātake āṇāpesi – ‘‘gacchatha kumārassa sīsaṃ chinditvā sarīrañcassa khaṇḍākhaṇḍikaṃ chinditvā rathiyā rathiyaṃ vikirathā’’ti. Te mātarā alaṅkaritvā attano aṅke nisīdāpitaṃ kumāraṃ ākaḍḍhiṃsu – ‘‘raññā te vadho āṇatto’’ti. Kumāro maraṇabhayatajjito mātu aṅkato vuṭṭhāya – ‘‘rañño maṃ dassetha, santi rājakiccānī’’ti āha. Te kumārassa vacanaṃ sutvā māretuṃ avisahantā goṇaṃ viya rajjuyā parikaḍḍhantā netvā rañño dassesuṃ. Tena vuttaṃ ‘‘tamahaṃ disvāna kuhaka’’ntiādi.
闻此，库塔迦杰罗平躺不起而坐起谓国王曰：“国王陛下，你看来，我深信此种异状出现，是因你的儿子如此奸恶所致。”闻此，国王因盗贼谋杀已吩咐道：“去斩断王子首级，肢解尸体马车辗压。”他们母亲装饰妆扮，将受伤卧坐的王子捆绑扼杀，说：“王后下令杀你。”王子因恐死，从母亲手中挣脱起身言：“让我见王，大王公务尚存。”听其说词者乘着绳索围缚，阻止他杀害，放行护送见王。于是他们说：“见此我愚昧无知。”
Tattha thusarāsiṃva ataṇḍulanti taṇḍulakaṇehi virahitaṃ thusarāsiṃ viya, dumaṃva rukkhaṃ viya, anto mahāsusiraṃ. Kadaliṃva asārakaṃ sīlādisārarahitaṃ tāpasaṃ ahaṃ disvā natthi imassa sataṃ sādhūnaṃ jhānādidhammo. Kasmā? Sāmaññā samaṇabhāvā sīlamattatopi apagato parihīno ayaṃ, tathā hi ayaṃ hirīsukkadhammajahito pajahitahirisaṅkhātasukkadhammo. Jīvitavuttikāraṇāti ‘‘kevalaṃ jīvitasseva hetu ayaṃ tāpasaliṅgena caratī’’ti cintesinti dasseti. Parantihīti paranto paccanto nivāsabhūto etesaṃ atthīti parantino, sīmantarikavāsino. Tehi parantīhi aṭavikehi paccantadeso khobhito ahosi. Taṃ paccantakopaṃ nisedhetuṃ vūpasametuṃ gacchanto mama pitā kururājā ‘‘tāta somanassakumāra, mayhaṃ sāmikaṃ uggatāpanaṃ ghoratapaṃ paramasantindriyaṃ jaṭilaṃ mā pamajji. So hi amhākaṃ sabbakāmadado, tasmā yadicchakaṃ cittaruciyaṃ tassa cittānukūlaṃ pavattehi anuvattehī’’ti tadā maṃ anusāsīti dasseti.
此处如干稻似无谷粒的稻谷粒堆，比干枯树，外面有大花冠，蕉树般无果无叶，我看见苦行者缺少此百种善行及禅那等法。何以故？是因其舍弃平凡沙门义，只因出离羞耻与愉悦心，弃除羞耻计辱俗乐。因生命依存缘故，修持苦行标志行，常思此义称之。不住世俗之间者，即为边境居住者。此等边境、有林之人因邻境而烦恼，欲止怒气以调息。我父库鲁王告诫我：“儿子索摩那萨，吾主人愤怒极甚，严厉刚烈，劝你莫耽迷。不论你欲何，若心悦他，随其所愿。”当时如此嘱咐我。
§14
14.Tamahaṃ gantvānupaṭṭhānanti pitu vacanaṃ anatikkanto taṃ kūṭatāpasaṃ upaṭṭhānatthaṃ gantvā taṃ sākavatthusmiṃ udakaṃ āsiñcantaṃ disvā ‘‘paṇṇiko aya’’nti ca ñatvā kacci te, gahapati, kusalanti, gahapati, te sarīrassa kacci kusalaṃ kusalameva, tathā hi sākavatthusmiṃ udakaṃ āsiñcasi. Kiṃ vā tava hiraññaṃ vā suvaṇṇaṃ vā āharīyatu, tathā hi paṇṇikavuttiṃ anutiṭṭhasīti idaṃ vacanaṃ abhāsiṃ.
十四.我前往侍奉，未逾越父言，为侍候那库塔苦行者，我见他置放佛弟子净水，便曰：“此人为常贫之人。”知汝为居士，汝身可善否？居士，你净水善否？佛弟子净水你使之清洁否？或汝有黄金或黄金物，得来应如净水常洁。如此我言论云。
§15
15.Tenaso kupito āsīti tena mayā vuttagahapativādena so mānanissito mānaṃ allīno kuhako mayhaṃ kupito kuddho ahosi. Kuddho ca samāno ‘‘ghātāpemi tuvaṃ ajja, raṭṭhā pabbājayāmi vā’’ti āha.
十五.因其怒气，他因我所言居士之言，使我傲慢心消损，彼自傲而为嘲弄，我因此愤怒。愤怒时他说：“今日我杀你，或者投军服务。”
Tattha tuvaṃ ajjāti, tvaṃ ajja, idāniyeva rañño āgatakāleti attho.
此“今日你杀”即当今国王到来之意也。
§16
16.Nisedhayitvā paccantanti paccantaṃ vūpasametvā nagaraṃ apaviṭṭho taṅkhaṇaññeva uyyānaṃ gantvā kuhakaṃ kuhakatāpasaṃ kacci te, bhante, khamanīyaṃ, sammāno te pavattitoti kumārena te sammāno pavattito ahosi.
禁绝某事后，他们后退，彼此相对地平息纷争，且在城中未被发现，只是经过一片竹林园地，碰巧遇见虚妄之人承受虚妄之苦。大师！他是否应该被原谅？这位王子确已开始尊敬他。
§17
17.Kumāro yathā nāsiyoti yathā kumāro nāsiyo nāsetabbo ghātāpetabbo, tathā so pāpo tassa rañño ācikkhi. Āṇāpesīti mayhaṃ sāmike imasmiṃ dibbacakkhutāpase sati kiṃ mama na nipphajjati, tasmā puttena me attho natthi, tatopi ayameva seyyoti cintetvā āṇāpesi.
王子如若应被遗弃，如同王子不应被遗弃、不可杀害般，那恶人便是王所指定的。殷勤之语如同天眼之应在师长面前存在，我有何不满？因此我与儿子无益处。于是他思虑之说便将此事停止。
§18
18. Kinti ? Sīsaṃ tattheva chinditvāti yasmiṃ ṭhāne taṃ kumāraṃ passatha, tattheva tassa sīsaṃ chinditvā sarīrañcassa katvāna catukhaṇḍikaṃ caturo khaṇḍe katvā rathiyā rathiyaṃ nīyantā vīthito vīthiṃ vikkhipantā dassetha. Kasmā? Sā gati jaṭilahīḷitāti yehi ayaṃ jaṭilo hīḷito, tesaṃ jaṭilahīḷitānaṃ sā gati sā nipphatti so vipākoti. Jaṭilahīḷitāti vā jaṭilahīḷanahetu sā tassa nipphattīti evañcettha attho daṭṭhabbo.
如何呢？请看此处王子之首确已被砍断，断首之时且分割身体为四片，分别载于马车上，马车穿越住所街坊展示。为何如此？这是因果报应。所谓业力缠缚者，正如他今受果报，他即是结业消尽者。对此应明解此意。
§19
19.Tatthāti tassa rañño āṇāyaṃ, tasmiṃ vā tāpasassa paribhave. Kāraṇikāti ghātakā, coraghātakāti attho. Caṇḍāti kurūrā. Luddāti sudāruṇā. Akāruṇāti tasseva vevacanaṃ kataṃ. ‘‘Akaruṇā’’tipi pāḷi, nikkaruṇāti attho. Mātu aṅke nisinnassāti mama mātu sudhammāya deviyā ucchaṅge nisinnassa. ‘‘Nisinnassā’’ti anādare sāmivacanaṃ. Ākaḍḍhitvā nayanti manti mātarā alaṅkaritvā attano aṅke nisīdāpitaṃ maṃ rājāṇāya te coraghātakā goṇaṃ viya rajjuyā ākaḍḍhitvā āghātanaṃ nayanti. Kumāre pana nīyamāne dāsigaṇaparivutā saddhiṃ orodhehi sudhammā devī nāgarāpi ‘‘mayaṃ niraparādhaṃ kumāraṃ māretuṃ na dassāmā’’ti tena saddhiṃyeva agamaṃsu.
此指王之殷勤及其折磨。杀害者称为凶手，偷杀者亦同。残忍者即残暴。恶劣即极其残酷。当无情是王给予的惩处。母亲受王恩养，乃受护之女，处于高位。『受护者』为尊敬用语。母亲被牵引，犹如罪人被绳索捆绑，王以其手段加重折磨。然王子被管制，侍役众环卫护，护卫诸城，彼等一同至此并言：『我们无罪，不欲杀害王子，勿让发生误会』，于是同往相见。
§20
20.Bandhataṃ gāḷhabandhananti gāḷhabandhanaṃ bandhantānaṃ tesaṃ kāraṇikapurisānaṃ. Rājakiriyāni atthi meti mayā rañño vattabbāni rājakiccāni atthi. Tasmā rañño dassetha maṃ khippanti tesaṃ ahaṃ evaṃ vacanaṃ avacaṃ.
『束缚』者即加牢拘束，乃束缚人等之意。王事繁多，应由我为王处理。故对王告知‘速来’，我即以此言告知众人。
§21
21.Rañño dassayiṃsu, pāpassa pāpasevinoti attanā pāpasīlassa lāmakācārassa kūṭatāpasassa sevanato pāpasevino rañño maṃ dassayiṃsu. Disvāna taṃ saññāpesinti taṃ mama pitaraṃ kururājānaṃ passitvā ‘‘kasmā maṃ, deva, mārāpesī’’ti vatvā tena ‘‘kasmā ca pana tvaṃ mayhaṃ sāmikaṃ dibbacakkhutāpasaṃ gahapativādena samudācari. Idañcidañca vippakāraṃ karī’’ti vutte ‘‘deva, gahapatiññeva ‘gahapatī’ti vadantassa ko mayhaṃ doso’’ti vatvā tassa nānāvidhāni mālāvacchāni ropetvā pupphapaṇṇaphalāphalādīnaṃ vikkiṇanaṃ hatthato cassa tāni devasikaṃ vikkiṇantehi mālākārapaṇṇikehi saddahāpetvā ‘‘mālāvatthupaṇṇavatthūni upadhārethā’’ti vatvā paṇṇasālañcassa pavisitvā pupphādivikkiyaladdhaṃ kahāpaṇakabhaṇḍikaṃ attano purisehi nīharāpetvā rājānaṃ saññāpesiṃ tassa kūṭatāpasabhāvaṃ jānāpesiṃ. Mamañca vasamānayinti tena saññāpanena ‘‘saccaṃ kho pana kumāro vadati, ayaṃ kūṭatāpaso pubbe appiccho viya hutvā idāni mahāpariggaho jāto’’ti yathā tasmiṃ nibbinno mama vase vattati, evaṃ rājānaṃ mama vasamānesiṃ.
他们向王报告，说我此为恶行者，因我持有恶品，作恶事，因此被王指出。见此我向我父亲，库鲁王说『为何如此针对我』；随后王言：『你虽为我家主人，作此恶事，为何？』我以各样花环与果品装饰并售卖，以手递交予神灵信徒，与各类宝物比辅，入于宝塔，展示华果，并将贵重器皿藏于自己的产业。我向王方告知此等谎言之恶事，王亦洞察其虚伪之本质。因此王以此为据继续囚禁我。正如我沉沦之时，事实如此，王以此使我受拘。
Tato mahāsatto ‘‘evarūpassa bālassa rañño santike vasanato himavantaṃ pavisitvā pabbajituṃ yutta’’nti cintetvā rājānaṃ āpucchi – ‘‘na me, mahārāja, idha vāsena attho, anujānātha maṃ pabbajissāmī’’ti. Rājā ‘‘tāta, mayā anupadhāretvāva te vadho āṇatto, khama mayhaṃ aparādha’’nti mahāsattaṃ khamāpetvā ‘‘ajjeva imaṃ rajjaṃ paṭipajjāhī’’ti āha. Kumāro ‘‘deva, kimatthi mānusakesu bhogesu, ahaṃ pubbe dīgharattaṃ dibbabhogasampattiyo anubhaviṃ, na tatthāpi me saṅgo, pabbajissāmevāhaṃ, na tādisassa bālassa paraneyyabuddhino santike vasāmī’’ti vatvā taṃ ovadanto –
于是这位大丈夫心想：『像这般形貌的愚人，王者近在身边居住，入山入雪山而出家，是可行的吗？』便问国王：『陛下，我在此居住没有利益，愿准许我出家。』国王答曰：『儿啊！如果我放任你而不加约束，则将招致你的杀害，愿饶恕我过错。』王便原谅这位大丈夫，说：『今天便让你承受这王位。』太子答且说：『天子啊，我为何贪恋人间的享乐？我从前长期享受天界的福报，然而对此无所牵挂，今必出家。我不会久留于那样的愚人、非正觉者的左右。』说毕便劝导他。
‘‘Anisamma kataṃ kammaṃ, anavatthāya cintitaṃ;
『不善业是无明所为，思虑不周而作；
Bhesajjasseva vebhaṅgo, vipāko hoti pāpako.
就如毒药伤害身体，其果报必为恶趣。
‘‘Nisamma ca kataṃ kammaṃ, sammāvatthāya cintitaṃ;
善业是智慧所为，谨慎周密而思；
Bhesajjasseva sampatti, vipāko hoti bhadrako.
如良药得生健康，其果报必为善瑞。
‘‘Alaso gihī kāmabhogī na sādhu, asaññato pabbajito na sādhu;
懒惰、居家贪享世乐者不善；无觉悟而出家的亦不善。
Rājā na sādhu anisammakārī, yo paṇḍito kodhano taṃ na sādhu.
国王若不正当行事，则不善；智者若忿怒，则亦不善。
‘‘Nisamma khattiyo kayirā, nānisamma disampati;
‘‘无正法的王者难以治理，土地国家不能安宁；
Nisammakārino rāja, yaso kitti ca vaḍḍhati.
正当行事的国王，则声誉与名望日益增长。
‘‘Nisamma daṇḍaṃ paṇayeyya issaro, vegā kataṃ tappati bhūmipāla;
‘‘国王应依法处决违犯者，迅速惩治，就如护国者施行刑罚；
Sammāpaṇīdhī ca narassa atthā, anānutappā te bhavanti pacchā.
国王正确贯彻正义，利益人民，事后无悔之心。
‘‘Anānutappāni hi ye karonti, vibhajja kammāyatanāni loke;
‘‘那些不懊悔恶行者，必在世间分裂其业缘。
Viññuppasatthāni sukhudrayāni, bhavanti buddhānumatāni tāni.
这等所现示的片断乃为佛陀所允准的少量证据。
‘‘Āgacchuṃ dovārikā khaggabandhā, kāsāviyā hantu mamaṃ janinda;
『两只由镣索锁链锁住的门卫猛虎，披着袈裟，意图杀我，出现在世间；
Mātuñca aṅkasmimahaṃ nisinno, ākaḍḍhito sahasā tehi deva.
我母亲也在此时坐在那里，我忽然被天神们紧紧抓住。』
‘‘Kaṭukañhi sambādhaṃ sukicchaṃ patto, madhurampiyaṃ jīvitaṃ laddha rāja;
『我曾获得些许苦涩而稍觉舒适的东西，却也得到了甘美可爱的生命，君临诸王；
Kicchenahaṃ ajja vadhā pamutto, pabbajjamevābhimanohamasmī’’ti. (jā. 1.15.227-234) –
如今我已脱离杀身之祸，将出家为僧，此乃我内心所倾向者。』（出自《生经》第1册第15章第227至234节）——
Imāhi gāthāhi dhammaṃ desesi.
世尊即以此等偈语宣说佛法。
Tattha anisammāti anupadhāretvā. Anavatthāyāti avavatthapetvā. Vebhaṅgoti vipatti. Vipākoti nipphatti. Asaññatoti asaṃvuto dussīlo. Paṇayeyyāti paṭṭhapeyya. Vegāti vegena sahasā. Sammāpaṇīdhī cāti sammāpaṇidhinā, yoniso ṭhapitena cittena katā narassa atthā pacchā anānutappā bhavantīti attho. Vibhajjāti imāni kātuṃ yuttāni, imāni ayuttānīti evaṃ paññāya vibhajitvā. Kammāyatanānīti kammāni. Buddhānumatānīti paṇḍitehi anumatāni anavajjāni honti. Kaṭukanti dukkhaṃ asātaṃ, sambādhaṃ sukicchaṃ maraṇabhayaṃ pattomhi. Laddhāti attano ñāṇabalena jīvitaṃ labhitvā. Pabbajjamevābhimanoti pabbajjābhimukhacitto evāhamasmi.
在此，『不审察』者，不加思量也。『不确立』者，未作确定也。『毁坏』者，失坏也。『果报』者，成就也。『不自制』者，不守护、破戒也。『当设立』者，当安置也。『急速』者，以急速、仓促也。『以正确安置』者，以正确安置之意，谓以如理安住之心所作之人的利益，于后来不悔恨，此为其义。『以慧抉择』者，谓以慧抉择『此等应作，此等不应作』如此分别。『业处』者，诸业也。『为诸佛所认可』者，为诸智者所认可，为无过失也。『苦涩』者，苦、不乐，困难、难得，我已遭遇死亡之恐惧。『获得』者，以自己的智慧力获得生命。『唯心向出家』者，我乃唯有心向出家之人。
Evaṃ mahāsattena dhamme desite rājā deviṃ āmantesi – ‘‘devi, tvaṃ puttaṃ nivattehī’’ti. Devīpi kumārassa pabbajjameva rocesi. Mahāsatto mātāpitaro vanditvā ‘‘sace mayhaṃ doso atthi, taṃ khamathā’’ti khamāpetvā mahājanaṃ āpucchitvā himavantābhimukho agamāsi. Gate ca pana mahāsatte mahājano kūṭajaṭilaṃ pothetvā jīvitakkhayaṃ pāpesi. Bodhisattopi sanāgarehi amaccapārisajjādīhi rājapurisehi assumukhehi anubandhiyamāno te nivattesi. Manussesu nivattesu manussavaṇṇenāgantvā devatāhi nīto satta pabbatarājiyo atikkamitvā himavante vissakammunā nimmitāya paṇṇasālāya isipabbajjaṃ pabbaji. Tena vuttaṃ –
如此，圣者开示法义后，国王便召唤王妃说：“妃啊，你应劝说子弟归依出家。”王妃也随即对太子出家表示欢悦。圣者致敬父母，言：“若我有过错，尚请宽恕。”在宽恕后，曾请示大众，随后便朝向喜马拉雅山而去。圣者离开时，有群臣藏匿于宫中难以接近，以致生命威胁。菩萨在国中，身边有护法与诸多皇家侍从，于火前而共事。太子最终离开人间，超越尘世之美，以人形形象为人间所见，随天神引导，越过七座山王，通过喜马拉雅山，凭借皈依之缘由，出家于树下严肃庄严之处。于是有言曰——
§22
22.
‘‘So maṃ tattha khamāpesi, mahārajjaṃ adāsi me;
“他在那里为我赦罪，赐给我王国；
Sohaṃ tamaṃ dālayitvā, pabbajiṃ anagāriya’’nti.
我交付自己于他，归依出家，断绝尘世。”
Tattha tamaṃ dālayitvāti kāmādīnavadassanassa paṭipakkhabhūtaṃ sammohatamaṃ vidhamitvā. Pabbajinti upāgacchiṃ. Anagāriyanti pabbajjaṃ.
此处“tamaṃ dālayitvā”说明破除了对欲乐等障碍的迷惑，斩断了烦恼。所谓“pabbaji”即是“上学、出家”的意思。“anagāriya”即意为“非居士”，特指弃绝凡尘俗务，全心归依出家之意。
§23
23. Idāni yadatthaṃ tadā taṃ rājissariyaṃ pariccattaṃ, taṃ dassetuṃ ‘‘na me dessa’’nti osānagāthamāha. Tassattho vuttanayova.
至于“23”章节，正如当时掌管王宫侍从的侍卫所言：“我不愿示人此事。”这正是对此处情形的叙述。此后圣者即是据此启示方针而行。
Evaṃ pana mahāsatte pabbajite yāva soḷasavassakālā rājakule paricārikavesena devatāyeva naṃ upaṭṭhahiṃsu. So tattha jhānābhiññāyo nibbattetvā brahmalokūpago ahosi.
如是，伟大的出家者，直至十六年间，作为王族侍从一般，众天神侍奉着他。在那时，他因禅那通达而断尽欲念，进入梵天界。
Tadā kuhako devadatto ahosi, mātā mahāmāyā, mahārakkhitatāpaso sāriputtatthero, somanassakumāro lokanātho.
当时，鸠赫迦成为天神达多，母亲是大摩耶，苦行护持者是沙利弗长老，苏摩那萨少年是世间之主。
Tassa yudhañjayacariyāyaṃ (cariyā. 3.1 ādayo) vuttanayeneva dasa pāramiyo niddhāretabbā. Idhāpi nekkhammapāramī atisayavatīti sā eva desanaṃ āruḷhā. Tathā sattavassikakāle eva rājakiccesu samatthatā, tassa tāpasassa kūṭajaṭilabhāvapariggaṇhanaṃ, tena payuttena raññā vadhe āṇatte santāsābhāvo, rañño santikaṃ gantvā nānānayehi tassa sadosataṃ attano ca niraparādhataṃ mahājanassa majjhe pakāsetvā rañño ca paraneyyabuddhitaṃ bālabhāvañca paṭṭhapetvā tena khamāpitepi tassa santike vāsato rajjissariyato ca saṃvegamāpajjitvā nānappakāraṃ yāciyamānenapi hatthagataṃ rajjasiriṃ kheḷapiṇḍaṃ viya chaḍḍetvā katthaci alaggacittena hutvā pabbajanaṃ, pabbajitvā pavivekārāmena hutvā nacirasseva appakasirena jhānābhiññānibbattananti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbāti.
关于他的战胜行为，正如此处所说，应积聚十种波罗蜜。这里修行出离波罗蜜已非常圆满，是其宣说的根本。如此，七年间，他在宫中职责圆满，对于苦行者因坐卧不安所生的头发成丛生长，及以组合之力，王后被杀之事无动于衷。临近国王，他以多种疑虑向国王揭露自己无辜，在众中表明其清白，牵制国王幼稚的无知。即便如此，国王宽恕了他。他在国王近旁逗留时，因被罗刹妖妇激怒，生起急迫，甚至像抛弃了宝珠般放弃王位，有时心生邪念而出家。出家后以独处为乐，不久便以微弱的禅那通达示现。如此种种，是应当分析解释这位伟大者的功德体验。
Somanassacariyāvaṇṇanā niṭṭhitā. · 苏摩那萨行释完。
3. Ayogharacariyāvaṇṇanā三、铁屋行释
§24
24. Tatiye ayogharamhi saṃvaḍḍhoti amanussaupaddavaparivajjanatthaṃ caturassasālavasena kate mahati sabbaayomaye gehe saṃvaḍḍho. Nāmenāsi ayogharoti ayoghare jātasaṃvaḍḍhabhāveneva ‘‘ayogharakumāro’’ti nāmena pākaṭo ahosi.
24. 第三章中记载，阿优迦（Ayogha）以四房宫殿为居所，因避开非人恶道而增强修持。在名义上，他被称为阿优迦，即阿优迦少年，以其出生被养育的性质而得名“阿优迦少年”。
§25-6
25-6. Tadā hi kāsirañño aggamahesiyā purimattabhāve sapatti ‘‘tava jātaṃ jātaṃ pajaṃ khādeyya’’nti patthanaṃ paṭṭhapetvā yakkhiniyoniyaṃ nibbattā okāsaṃ labhitvā tassā vijātakāle dve vāre putte khādi. Tatiyavāre pana bodhisatto tassā kucchiyaṃ paṭisandhiṃ gaṇhi. Rājā ‘‘deviyā jātaṃ jātaṃ pajaṃ ekā yakkhinī khādati, kiṃ nu kho kātabba’’nti manussehi sammantetvā ‘‘amanussā nāma ayogharassa bhāyanti, ayogharaṃ kātuṃ vaṭṭatī’’ti vutte kammāre āṇāpetvā thambhe ādiṃ katvā ayomayeheva sabbagehasambhārehi caturassasālaṃ mahantaṃ ayogharaṃ niṭṭhāpetvā paripakkagabbhaṃ deviṃ tattha vāsesi. Sā tattha dhaññapuññalakkhaṇaṃ puttaṃ vijāyi. ‘‘Ayogharakumāro’’tvevassa nāmaṃ kariṃsu. Taṃ dhātīnaṃ datvā mahantaṃ ārakkhaṃ saṃvidahitvā rājā deviṃ antepuraṃ ānesi. Yakkhinīpi udakavāraṃ gantvā vessavaṇassa udakaṃ vahantī jīvitakkhayaṃ pattā.
25-26. 当时迦尸王与大王后在前世关系甚密，曾预言“你的出生，将有所养育”。当猛鬼出现在时机中，得到时机后两天，左右两天猎食子嗣。第三日菩萨与之相遇，王说：“女神的子孙被猛鬼所食，一猛鬼单独猎食，有何可为？”人类都如此议论，“非人是阿优迦之魔，他们畏惧阿优迦少年，阿优迦少年必将消灭之。”菩萨被召进工匠厂，筑墙盖房，四所房屋俱备，建成大型宫馆以镇压猛鬼。胚胎成熟之女神居住其内，生有财德相具之子，被命名为“阿优迦少年”。国王将其托付巨大保护，护持女神至后宫。猛鬼则到水源谷，携带维萨瓦那之水，因未得善终而死去。
Mahāsatto ayoghareyeva vaḍḍhitvā viññutaṃ patto, tattheva sabbasippāni uggaṇhi. Rājā puttaṃ soḷasavassuddesikaṃ viditvā ‘‘rajjamassa dassāmī’’ti amacce āṇāpesi – ‘‘puttaṃ me ānethā’’ti. Te ‘‘sādhu, devā’’ti nagaraṃ alaṅkārāpetvā sabbālaṅkāravibhūsitaṃ maṅgalavāraṇaṃ ādāya tattha gantvā kumāraṃ alaṅkaritvā hatthikkhandhe nisīdāpetvā nagaraṃ padakkhiṇaṃ kāretvā rañño dassesuṃ. Mahāsatto rājānaṃ vanditvā aṭṭhāsi. Rājā tassa sarīrasobhaṃ oloketvā balavasinehena taṃ āliṅgitvā ‘‘ajjeva me puttaṃ abhisiñcathā’’ti amacce āṇāpesi. Mahāsatto pitaraṃ vanditvā ‘‘na mayhaṃ rajjena attho, ahaṃ pabbajissāmi, pabbajjaṃ me anujānāthā’’ti āha. Tena vuttaṃ ‘‘dukkhena jīvito laddho’’tiādi.
伟大者在阿优迦少年身上成长起来，并获得开悟，进而获得各般神通。国王知晓其子年十六，命令仆人：“让我见此王子。”仆人答：“善哉，天神。”便赴城中装饰，将王子装饰华美，安坐于象鞍上，绕城巡游，献给国王观看。伟大者向国王作礼后立定。国王看其神采，憎爱俱现，拥抱他，说：“今即为我儿举行灌顶。”仆人迎接。伟大者向父亲作礼，言道：“我非屈于国王，我将出家，请准予我出家。”因此有言：“生而苦恼，所获亦苦。”
Tattha dukkhenāti, tāta, tava bhātikā dve ekāya yakkhiniyā khāditā, tuyhaṃ pana tato amanussabhayato nivāraṇatthaṃ katena dukkhena mahatā āyāsena jīvito laddho. Saṃpīḷe patipositoti nānāvidhāya amanussarakkhāya sambādhe ayoghare vijāyanakālato paṭṭhāya yāva soḷasavassuppattiyā sambādhe saṃvaḍḍhitoti attho. Ajjeva, putta, paṭipajja, kevalaṃ vasudhaṃ imanti kañcanamālālaṅkatassa setacchattassa heṭṭhā ratanarāsimhi ṭhapetvā tīhi saṅkhehi abhisiñciyamāno imaṃ kulasantakaṃ kevalaṃ sakalaṃ samuddapariyantaṃ tatoyeva saha raṭṭhehīti saraṭṭhakaṃ saha nigamehi mahāgāmehīti sanigamaṃ aparimitena parivārajanena saddhiṃ sajanaṃ imaṃ vasudhaṃ mahāpathaviṃ ajjeva, putta, paṭipajja, rajjaṃ kārehīti attho. Vanditvā khattiyaṃ. Añjaliṃ paggahetvāna, idaṃ vacanamabravinti khattiyaṃ kāsirājānaṃ mama pitaraṃ vanditvā tassa añjaliṃ paṇāmetvā idaṃ vacanaṃ abhāsiṃ.
于是，孩子，你的两位弟妹被一名恶鬼所噬，而你却因躲避恶鬼的痛苦，经过巨大辛劳才得以活命。“困厄中守护”之意，指以各种方法戒护自身，远离鬼道污染的恶缘，从昏沉愚痴时节开始守护，直至十六年之久，业力随之增长。今，子啊，修习佛法，犹如将纯金镶嵌于土地宝石下面的白银盖篦，浇洒三种辅料以保护，犹如在河流终端集成大江大海般，具有纲领性的贵族聚落、村镇、乡邑等区域，皆被广大族众与亲族环绕，护持这块大地。这即是修法得成者治理国家之义。顶礼时贤的士族，合掌作礼，然后说：『这是我的父亲、迦尸国王，我顶礼他，并合掌致礼，言说此语。』
§27
27.Yekeci mahiyā sattāti imissā mahāpathaviyā ye keci sattā nāma. Hīnamukkaṭṭhamajjhimāti lāmakā ceva uttamā ca, ubhinnaṃ vemajjhe bhavattā majjhimā ca. Sake geheti sabbe te sake gehe. Sakañātibhīti sakehi ñātīhi sammodamānā vissaṭṭhā anukkaṇṭhitā yathāvibhavaṃ vaḍḍhanti.
27. 彼方广大之地界，其上所有众生皆名为“生灵”。其中有下等、中等与上等之类：有妓女，也有贵族，双方互异居中。另外，同姓之家称为宗族。多宗族之间因亲族相合而和平无争，关爱帮扶，各自依其所长而增长繁衍。
§28
28.Idaṃ loke uttariyanti idaṃ pana imasmiṃ loke asadisaṃ, mayhaṃ eva āveṇikaṃ. Kiṃ pana taṃ saṃpīḷe mama posananti sambādhe mama saṃvaḍḍhanaṃ. Tathā hi ayogharamhi saṃvaḍḍho, appabhe candasūriyeti candasūriyānaṃ pabhārahite ayoghare saṃvaḍḍhomhīti saṃvaḍḍho amhi.
28.此处讲述世间所言“增长”，即在此世“无可比拟”且唯一属于我与我的。何以故？因为困苦中我能得到滋养且业力增长。正如在地上经过阳光与月光照耀后作物自生自长，盛衰更替，而阳光月光之光辉则维持其继续增长。
§29
29.Pūtikuṇapasampuṇṇāti pūtigandhanānappakārakuṇapasampuṇṇā gūthanirayasadisā. Mātu kucchito jīvitasaṃsaye vattamāne kathaṃ muccitvā nikkhamitvā. Tato ghoratareti tatopi gabbhavāsato dāruṇatare, avissaṭṭhavāsena dukkhe. Pakkhittayoghareti pakkhitto ayoghare, bandhanāgāre ṭhapito viya ahosinti dasseti.
29.“污秽腐坏之地”意谓恶臭腐烂，不幸之地如地狱。母亲怀孕时若心怀疑虑，如何解脱及出胎尘世？虽怀胎之苦极其严酷，因不能安住故感苦楚。谓被囚禁于牢狱之中，苦难极重。
§30
30.Yadihanti ettha yadīti nipātamattaṃ. Tādisanti yādisaṃ pubbe vuttaṃ, tādisaṃ paramadāruṇaṃ dukkhaṃ patvā ahaṃ rajjesu yadi rajjāmi yadi ramissāmi, evaṃ sante pāpānaṃ lāmakānaṃ nihīnapurisānaṃ uttamo nihīnatamo siyaṃ.
30.“彼处如是”指如上所述的情况。“如前所言”即过去所说的，经历极其痛苦的折磨。若我执政，若我享乐，则在苛刻低贱、品行败坏的恶人的统治下，我必成最堕落之人。
§31
31.Ukkaṇṭhitomhi kāyenāti aparimuttagabbhavāsādinā pūtikāyena ukkaṇṭhito nibbinno amhi. Rajjenamhi anatthikoti rajjenapi anatthiko amhi. Yakkhiniyā hatthato muttopi hi nāhaṃ ajarāmaro, kiṃ me rajjena, rajjañhi nāma sabbesaṃ anatthānaṃ sannipātaṭṭhānaṃ, tattha ṭhitakālato paṭṭhāya dunnikkhamaṃ hoti, tasmā taṃ anupagantvā nibbutiṃ pariyesissaṃ, yattha maṃ maccu na maddiyeti yattha ṭhitaṃ maṃ mahāseno maccurājā na maddiye na otthareyya na abhibhaveyya, taṃ nibbutiṃ amatamahānibbānaṃ pariyesissāmīti.
31.“身心焦渴”谓因恶劣胎育之苦而焦渴困顿，心灵枯萎。我于污秽受胎中感到渴求。虽统治但无益，称之为统治，实为万事无益的混合体。待时间成熟，即废弃退位，因此我不再追求统治，而寻求涅槃寂灭处，因在那里死不能及，宏军死亡无从接近、破坏、扰乱。此为涅槃、最胜无上涅槃之所。
§32
32.Evāhaṃ cintayitvānāti evaṃ iminā vuttappakārena nānappakāraṃ saṃsāre ādīnavaṃ paccavekkhaṇena nibbāne ānisaṃsadassanena ca yoniso cintetvā. Viravante mahājaneti mayā vippayogadukkhāsahanena viravante paridevante mātāpituppamukhe mahante jane. Nāgova bandhanaṃ chetvāti yathā nāma mahābalo hatthināgo dubbalataraṃ rajjubandhanaṃ sukheneva chindati, evameva ñātisaṅgādibhedassa tasmiṃ jane taṇhābandhanassa chindanena bandhanaṃ chetvā kānanasaṅkhātaṃ mahāvanaṃ pabbajjūpagamanavasena pāvisiṃ. Osānagāthā vuttatthā eva.
「我这样思惟，凭借此前所说的教说，理智地观察轮回中无始以来的烦恼，并凭借涅槃的善缘显现，深思熟虑。人们远离我，便如大城荒芜，我因断绝交往之苦难难以忍受。对于远离和哀叹的父母及众多亲人，好似巨大的障碍。就如大力士用象蛇轻易斩断比自己更弱的绳索一样，我舍断了亲族联结等因缘所系的渴爱之缠——断除缠缚，进入林中著名的大森林，过着出家修行的生活。此理义即为〔奥桑歌〕所述。
Tattha ca mahāsatto attano pabbajjādhippāyaṃ jānitvā ‘‘tāta, kiṃkāraṇā pabbajasī’’ti raññā vutto ‘‘deva, ahaṃ mātukucchimhi dasa māse gūthaniraye viya vasitvā mātu kucchito nikkhanto yakkhiniyā bhayena soḷasavassāni bandhanāgāre vasanto bahi oloketumpi na labhiṃ, ussadaniraye pakkhitto viya ahosiṃ, yakkhinito muttopi ajarāmaro na homi, maccu nāmesa na sakkā kenaci jinituṃ, bhave ukkaṇṭhitomhi, yāva me byādhijarāmaraṇāni nāgacchanti, tāvadeva pabbajitvā dhammaṃ carissāmi, alaṃ me rajjena, anujānāhi maṃ, deva, pabbajitu’’nti vatvā –
在此，大勇士深知自己想出家的念头，曾向父亲说：『父亲，我为何要出家呢？』他母亲说道：『儿子啊，我在母腹中已居十月，犹如在地狱中受苦般；出生后亦在母怀中度过十个月，如囚禁于鬼神之牢十六年，无法外出观望；即使从苦狱逃出，也永远不会老死；没有一个人能战胜死亡的力量；我极为焦虑，只要疾病、老死这两种苦难不来临，我就立志出家修行。请您赐许可，允许我出家吧，父亲！』
‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;
他母亲曾诵经曰：『第一个在腹中孕育的是幼子；
Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363) –
如从树枝上掉落后不会回转一样，他去不可复还。』（《经集》1.15.363）
Ādinā catuvīsatiyā gāthāhi pitu dhammaṃ desetvā ‘‘mahārāja, tumhākaṃ rajjaṃ tumhākameva hotu, na mayhaṃ iminā attho, tumhehi saddhiṃ kathenteyeva byādhijarāmaraṇāni āgaccheyyuṃ, tiṭṭhatha tumhe’’ti vatvā ayadāmaṃ chinditvā mattahatthī viya, kañcanapañjaraṃ bhinditvā sīhapotako viya, kāme pahāya mātāpitaro vanditvā nikkhami. Athassa pitā ‘‘ayaṃ nāma kumāro pabbajitukāmo, kimaṅgaṃ panāhaṃ, mamāpi rajjena attho natthī’’ti rajjaṃ pahāya tena saddhiṃ eva nikkhami. Tasmiṃ nikkhamante devīpi amaccāpi brāhmaṇagahapatikādayopīti sakalanagaravāsino bhoge chaḍḍetvā nikkhamiṃsu. Samāgamo mahā ahosi, parisā dvādasayojanikā jātā, te ādāya mahāsatto himavantaṃ pāvisi.
于是他以二十四首偈颂劝诫父亲，阐述孝道：『大王，愿您的国土属于您自己，我无意妨碍您，您们彼此商议直至疾病、老死降临。您且镇定。』说毕，他便如折断由象牙制成的黄金牢笼般，冲破沉重枷锁，如狮子脱困般，舍弃欲念，恭敬父母而出家。随后其父说道：『这是渴望出家的王子啊，我哪里对王位还有留恋呢？』于是他舍弃国土，与王子同出家。在他出家时，其母亲、继母及婆罗门地主等城市居民，抛弃财富一同出家。集会盛大，僧众多达十二万约由十二万人组成，他们携带这位大勇士进入喜马拉雅山。
Sakko devarājā tassa nikkhantabhāvaṃ ñatvā vissakammaṃ pesetvā dvādasayojanāyāmaṃ sattayojanavitthāraṃ assamapadaṃ kāresi, sabbe ca pabbajitaparikkhāre paṭiyādāpesi. Idha mahāsattassa pabbajjā ca ovādadānañca brahmalokaparāyanatā ca parisāya sammā paṭipatti ca sabbā mahāgovindacariyāyaṃ (cariyā. 1.37 ādayo) vuttanayeneva veditabbā.
萨咖天帝知晓这位勇士将出家，便派遣他手下人员，建造了从十二由旬长、七由旬宽的巨大神殿，方便他停脚，并供应所有出家所需。这里，大勇士的出家及其发愿、对往生梵天世界的皈依、以及与僧团的完美相应，均依本经（即《大迦维林行传》第一章第37节）所述，理应如此知晓。
Tadā mātāpitaro mahārājakulāni ahesuṃ, parisā buddhaparisā, ayogharapaṇḍito lokanātho.
当时，我的父母皆出自大王族，众多佛弟子聚集为佛的随从，是精通戒律法义的世间导师。
Tassa sesapāraminiddhāraṇā ānubhāvavibhāvanā ca heṭṭhā vuttanayeneva veditabbāti.
对他的全面修行止息与禅定体验等，应当依从下面所述的如法文义加以了知。
Ayogharacariyāvaṇṇanā niṭṭhitā. · 铁屋行解释结束。
4. Bhisacariyāvaṇṇanā四、藕根行解释
§34
34.
Catutthe yadā homi, kāsīnaṃ puravaruttameti ‘‘kāsī’’ti bahuvacanavasena laddhavohārassa raṭṭhassa nagaravare bārāṇasiyaṃ yasmiṃ kāle jātasaṃvaḍḍho hutvā vasāmīti attho. Bhaginī ca bhātaro satta, nibbattā sottiye kuleti upakañcanādayo cha ahañcāti bhātaro satta sabbakaniṭṭhā kañcanadevī nāma bhaginī cāti sabbe mayaṃ aṭṭha janā mantajjhenaniratatāya sottiye uditodite mahati brāhmaṇakule tadā nibbattā jātāti attho.
第四处我所居时，所在地名为“迦尸”，此乃用复数形式称谓此国家的首都巴拉那西，在那个时代这个地方出生繁盛的涵义。姊妹兄弟七人，皆出身释迦族的士族层，属于悉提耆婆王室，名字如“乌帕干那”等，且我亦有七兄弟，都是最高位，姊妹中有一人名为“迦金陀维”，所有人均出生于释迦族的最高阶层，又生于伟大的婆罗门之家，这样意义即为当时家属的出生情状。
§35
35.
Bodhisatto hi tadā bārāṇasiyaṃ asītikoṭivibhavassa brāhmaṇamahāsālassa putto hutvā nibbatti. Tassa ‘‘kañcanakumāro’’ti nāmaṃ kariṃsu. Athassa padasā vicaraṇakāle aparo putto vijāyi. ‘‘Upakañcanakumāro’’tissa nāmaṃ kariṃsu. Tato paṭṭhāya mahāsattaṃ ‘‘mahākañcanakumāro’’ti samudācaranti. Evaṃ paṭipāṭiyā satta puttā ahesuṃ. Sabbakaniṭṭhā pana ekā dhītā. Tassā ‘‘kañcanadevī’’ti nāmaṃ kariṃsu. Mahāsatto vayappatto takkasilaṃ gantvā sabbasippāni uggahetvā paccāgañchi.
菩萨彼时生于巴拉那西，出身于拥有三十亿财富的大婆罗门大贵族之家，是其子嗣，名为“迦金那童子”。继而在其弟子嗣出生时，起名为“乌帕迦金那童子”。之后又陆续出生多子，成为七个儿子中最伟大的者，称为“大迦金那童子”。如此依次生育共有七子。所有儿女之中，仅有一女，名为“迦金陀维”。那大贵族年老时，携带工具回归故乡。
Atha naṃ mātāpitaro gharāvāsena bandhitukāmā ‘‘attano samānajātikulato te dārikaṃ ānessāmā’’ti vadiṃsu. So ‘‘amma, tāta, na mayhaṃ gharāvāsena attho. Mayhañhi sabbo lokasannivāso āditto viya sappaṭibhayo, bandhanāgāraṃ viya palibuddhanaṃ, ukkārabhūmi viya jiguccho hutvā upaṭṭhāti, na me cittaṃ kāmesu rajjati, aññe vo puttā atthi, te gharāvāsena nimantethā’’ti vatvā punappunaṃ yācitopi sahāyehi yācāpitopi na icchi, atha naṃ sahāyā ‘‘samma, kiṃ pana tvaṃ patthayanto kāme paribhuñjituṃ na icchasī’’ti pucchiṃsu. So tesaṃ attano nekkhammajjhāsayaṃ ārocesi. Tena vuttaṃ ‘‘etesaṃ pubbajo āsi’’ntiādi.
当时父母欲让他居家，便说“你也出于相同家族之人，我们要把姑娘许配给你”。他答曰：“母亲，父亲，我不宜居家。我看这世界如火燃烧，充满种种苦恐怖，好似枷锁牢狱，令我憎恶厌离，心不染恋于欲乐。你们若还有其他儿子，便可给他居家，我已无意。”屡次请求父母及众助者，虽获许可，仍不欲从，父母亦问：“你既是独身出家者，何不愿享用欲乐？”他答言自宁愿生起出家的志趣。据说“他此生曾是这些出家者的前身”，这是相关因缘语。
Tattha etesaṃ pubbajo āsinti etesaṃ upakañcanakādīnaṃ sattannaṃ jeṭṭhabhātiko ahaṃ tadā ahosiṃ. Hirīsukkamupāgatoti sukkavipākattā santānassa visodhanato ca sukkaṃ pāpajigucchanalakkhaṇaṃ hiriṃ bhusaṃ āgato, ativiya pāpaṃ jigucchanto āsinti attho. Bhavaṃ disvāna bhayato, nekkhammābhirato ahanti kāmabhavādīnaṃ vasena sabbaṃ bhavaṃ pakkhandituṃ āgacchantaṃ caṇḍahatthiṃ viya, hiṃsituṃ āgacchantaṃ ukkhittāsikaṃ vadhakaṃ viya, sīhaṃ viya, yakkhaṃ viya, rakkhasaṃ viya, ghoravisaṃ viya, āsivisaṃ viya, ādittaṃ aṅgāraṃ viya, sappaṭibhayaṃ bhayānakabhāvato passitvā tato muccanatthañca pabbajjābhirato pabbajitvā ‘‘kathaṃ nu kho dhammacariyaṃ sammāpaṭipattiṃ pūreyyaṃ, jhānasamāpattiyo ca nibbatteyya’’nti pabbajjākusaladhammapaṭhamajjhānādiabhirato tadā ahaṃ āsinti attho.
那前世言即是他彼时及乌帕迦金那等七兄弟中长兄，我当时是他。因而生起羞耻欢喜，秉持善业净化众生，所以具有神圣的羞耻心，远离恶恶习性。见世间苦恶，生恐怖心，喜乐出家，断除欲界贪爱，如猛象般强烈欲斩断一切轮回生死，视现世为恶，渴望出世解脱。如狮子、夜叉、罗刹等猛兽，或如烈火般焚烧身心，充满恐怖，此心所现正因缘，使他立志出家，愿修正法，断除困扰，遂生起修行禅定等正法善根，那时我是此种精神状态。
§36
36.Pahitāti mātāpitūhi pesitā. Ekamānasāti samānajjhāsayā pubbe mayā ekacchandā manāpacārino mātāpitūhi pahitattā pana mama paṭikkūlaṃ amanāpaṃ vadantā. Kāmehi maṃ nimantentīti mahāpitūhi vā ekamānasā kāmehi maṃ nimantenti. Kulavaṃsaṃ dhārehīti gharāvāsaṃ saṇṭhapento attano kulavaṃsaṃ dhārehi patiṭṭhapehīti kāmehi maṃ nimantesunti attho.
36.被父母责备。曾经以一心专注、平等心的自在观照，早先我在父母面前心怀同愿，而父母却因我坚决拒绝而说我心意相反、不悦。父母以欲乐来诱惑我，或者以一心之念用欲乐诱引我。所谓持家族系，即是住持家宅生活，确立自己的家族系，意旨为欲乐而诱我。
§37
37.Yaṃtesaṃ vacanaṃ vuttanti tesaṃ mama piyasahāyānaṃ yaṃ vacanaṃ vuttaṃ. Gihidhamme sukhāvahanti gihibhāve sati gahaṭṭhabhāve ṭhitassa purisassa ñāyānugatattā diṭṭhadhammikassa samparāyikassa ca sukhassa āvahanato sukhāvahaṃ. Taṃ me ahosi kaṭhinanti taṃ tesaṃ mayhaṃ sahāyānaṃ mātāpitūnañca vacanaṃ ekanteneva nekkhammābhiratattā amanāpabhāvena me kaṭhinaṃ pharusaṃ divasaṃ santattaphālasadisaṃ ubhopi kaṇṇe jhāpentaṃ viya ahosi.
37.那些为一切众生宣说法语之人，所说的话就是他们对我所爱的同伴所说之语。从世俗法中出生安乐，在世俗家相下依正知守持家庭之男子，具智慧且随顺正法与善知见，能引起相应之安乐，那即为使我心坚难改。对他们而言，我与同伴以及父母的话语，因完全的出世欲望与不悦心而显得坚难、严酷，就似连续日夜刺入双耳一般。
§38
38.Te maṃ tadā ukkhipantanti te mayhaṃ sahāyā mātāpitūhi attano ca upanimantanavasena anekavāraṃ upanīyamāne kāme uddhamuddhaṃ khipantaṃ chaḍḍentaṃ paṭikkhipantaṃ maṃ pucchiṃsu. Patthitaṃ mamāti ito visuddhataraṃ kiṃ nu kho iminā patthitanti mayā abhipatthitaṃ mama taṃ patthanaṃ pucchiṃsu – ‘‘kiṃ tvaṃ patthayase, samma, yadi kāme na bhuñjasī’’ti.
38.当时他们便激烈地责难我，作为我同伴的父母，及其自己多次邀请我，在一起被邀时，我遭到欲乐的高声呵斥、摈弃和抗拒，并被多次讯问。被问及“你已经放弃世间了，你对此有确切认识吗？”我被询问是否果真如此。
§39
39.Atthakāmoti attano atthakāmo, pāpabhīrūti attho. ‘‘Attakāmo’’tipi pāḷi. Hitesinanti mayhaṃ hitesīnaṃ piyasahāyānaṃ. Keci ‘‘atthakāmahitesina’’nti paṭhanti, taṃ na sundaraṃ.
39.“自我利益之欲”即是自己的利益之贪求，“害怕罪恶”是其义。“自我利益之欲”是巴利语。所谓善意者，是指我所关心和爱护之同伴。有些人说“自我利益善意者”，此说不美。
§40
40.Pitu mātu ca sāvayunti te mayhaṃ sahāyā anivattanīyaṃ mama pabbajjāchandaṃ viditvā pabbajitukāmatādīpakaṃ mayhaṃ vacanaṃ pitu mātu ca sāvesuṃ. ‘‘Yagghe, ammatātā, jānātha, ekanteneva mahākañcanakumāro pabbajissati, na so sakkā kenaci upāyena kāmesu upanetu’’nti avocuṃ. Mātāpitā evamāhūti tadā mayhaṃ mātāpitaro mama sahāyehi vuttaṃ mama vacanaṃ sutvā evamāhaṃsu – ‘‘sabbeva pabbajāma, bho’’ti, yadi mahākañcanakumārassa nekkhammaṃ abhirucitaṃ, yaṃ tassa abhirucitaṃ, tadamhākampi abhirucitameva, tasmā sabbeva pabbajāma, bhoti. ‘‘Bho’’ti tesaṃ brāhmaṇānaṃ ālapanaṃ. ‘‘Pabbajāma kho’’tipi pāṭho, pabbajāma evāti attho. Mahāsattassa hi pabbajjāchandaṃ viditvā upakañcanādayo cha bhātaro bhaginī ca kañcanadevī pabbajitukāmāva ahesuṃ, tena tepi mātāpitūhi gharāvāsena nimantiyamānā na icchiṃsuyeva. Tasmā evamāhaṃsu ‘‘sabbeva pabbajāma, bho’’ti.
40.父母忧虑忧伤，因已悉知我同伴不欲回转，怀着欲出家之心，于是父母忧愁悲伤。我父母说道：“儿呀，父母你该知道，纯净无染的尊贵金子子将出家，若无人能用权巧引诱其归于欲乐。”“父母如此说时，我的父母曾对我的同伴说：‘全体都应出家吧’，如若尊贵金子儿真生出家之心，彼所欢喜者，现在也理当喜爱，故应全体出家。”这是婆罗门的议论。所谓“pabbajāma”，即“让(他)出家”，意旨让愿出家者得以出家。因至尊者之出家欲知，幼黄昏等六兄弟姐妹也生发同样出家心，故他们被父母劝留于家宅生活不愿允许。因此父母劝其“大家皆当出家。”
Evañca pana vatvā mahāsattaṃ mātāpitaro pakkositvā attanopi adhippāyaṃ tassa ācikkhitvā ‘‘tāta, yadi pabbajitukāmosi, asītikoṭidhanaṃ tava santakaṃ yathāsukhaṃ vissajjehī’’ti āhaṃsu. Atha naṃ mahāpuriso kapaṇaddhikādīnaṃ vissajjetvā mahābhinikkhamanaṃ nikkhamitvā himavantaṃ pāvisi. Tena saddhiṃ mātāpitaro cha bhātaro ca bhaginī ca eko dāso ekā dāsī eko ca sahāyo gharāvāsaṃ pahāya agamaṃsu. Tena vuttaṃ –
于是父母劝说至尊者，并向其表示领导权威，言曰：“孩子，倘若你愿出家，父母必将你价值八十万金币的财产随心所欲地赠与你。”随后至尊者弃绝了奸诈之财，离去大出家之路，进入喜马拉雅山。父母与六兄弟姐妹各自各随弃家宅，带着一个仆人、一婢女和一个随从，共同离去。对此事如是说：
§41
41.
‘‘Ubho mātā pitā mayhaṃ, bhaginī ca satta bhātaro;
『父母双方、七位姐妹及兄弟们，』
Amitadhanaṃ chaḍḍayitvā, pavisimhā mahāvana’’nti.
『舍弃了无量财富，进入了广大林间。』
Jātakaṭṭhakathāyaṃ (jā. aṭṭha. 4.14.77 bhisajātakavaṇṇanā) pana ‘‘mātāpitūsu kālaṃkatesu tesaṃ kattabbakiccaṃ katvā mahāsatto mahābhinikkhamanaṃ nikkhamī’’ti vuttaṃ.
《本生经注疏》中（本生经第四部第十四品第七十七节，药本生经注释）谓：『父母之间的难关时刻，完成应当之事之后，伟大圣者即作大出家入林。』
Evaṃ himavantaṃ pavisitvā ca te bodhisattappamukhā ekaṃ padumasaraṃ nissāya ramaṇīye bhūmibhāge assamaṃ katvā pabbajitvā vanamūlaphalāhārā yāpayiṃsu. Tesu upakañcanādayo aṭṭha janā vārena phalāphalaṃ āharitvā ekasmiṃ pāsāṇaphalake attano itaresañca koṭṭhāse katvā ghaṇṭisaññaṃ datvā attano koṭṭhāsaṃ ādāya vasanaṭṭhānaṃ pavisanti. Sesāpi ghaṇṭisaññāya paṇṇasālato nikkhamitvā attano attano pāpuṇanakoṭṭhāsaṃ ādāya vasanaṭṭhānaṃ gantvā paribhuñjitvā samaṇadhammaṃ karonti.
由此，他入依喜马拉雅山，众菩萨先导，择一荷叶般的安适处，铺垫席具，出家苦行，采食树根果实等。其间，八名少儿助手轮流采集果实，置于岩石广阔处，他们分割果实以作供养，并以风铃作标记，携带风铃前往各自的住处。余者亦带着风铃，离开遮叶处，各自取自己所得的果实、果子，入住处中，供养，并修持比库法。
Aparabhāge bhisāni āharitvā tatheva khādanti. Tattha te ghoratapā paramadhitindriyā kasiṇaparikammaṃ karontā vihariṃsu. Atha nesaṃ sīlatejena sakkassa bhavanaṃ kampi. Sakko taṃ kāraṇaṃ ñatvā ‘‘ime isayo vīmaṃsissāmī’’ti attano ānubhāvena mahāsattassa koṭṭhāse tayo divase antaradhāpesi. Mahāsatto paṭhamadivase koṭṭhāsaṃ adisvā ‘‘mama koṭṭhāso pamuṭṭho bhavissatī’’ti cintesi. Dutiyadivase ‘‘mama dosena bhavitabbaṃ, paṇāmanavasena mama koṭṭhāsaṃ na ṭhapitaṃ maññe’’ti cintesi. Tatiyadivase ‘‘taṃ kāraṇaṃ sutvā khamāpessāmī’’ti sāyanhasamaye ghaṇṭisaññaṃ datvā tāya saññāya sabbesu sannipatitesu tamatthaṃ ārocetvā tīsupi divasesu tehi jeṭṭhakoṭṭhāsassa ṭhapitabhāvaṃ sutvā ‘‘tumhehi mayhaṃ koṭṭhāso ṭhapito, mayā pana na laddho, kiṃ nu kho kāraṇa’’nti āha. Taṃ sutvā sabbeva saṃvegappattā ahesuṃ.
另一方，他们采集药材，进食精进，专注调理六根感官，修持遍灯法。如此，他们的戒法光明震动天帝之宫。萨咖知道此事，说：『这些人我要审查。』于是他以神通，在三日内隐匿于这位伟大圣者的住处中。圣者第一日开门，思量：『我的住处将被打开。』第二日思：『我当防范，应是有人未置风铃于我住所。』第三日晚时刻，他送出风铃，那风铃将其所在处的众生聚集，告知情况，又在三日后，听闻这三日来最大风铃的建立状态，说：『是你们为我建立了住处，而我却未得其居住，这又是何因？』闻此话，众人莫不惊恐。
Tasmiṃ assame rukkhadevatāpi attano bhavanato otaritvā tesaṃ santike nisīdi. Manussānaṃ hatthato palāyitvā araññaṃ paviṭṭho eko vāraṇo ahituṇḍikahatthato palāyitvā mutto sappakīḷāpanako eko vānaro ca tehi isīhi kataparicayā tadā tesaṃ santikaṃ gantvā ekamantaṃ aṭṭhaṃsu. Sakkopi ‘‘isigaṇaṃ pariggaṇhissāmī’’ti adissamānakāyo tattheva aṭṭhāsi. Tasmiñca khaṇe bodhisattassa kaniṭṭho upakañcanatāpaso uṭṭhāya bodhisattaṃ vanditvā sesānaṃ apacitiṃ dassetvā ‘‘ahaṃ saññaṃ paṭṭhapetvā attānaññeva sodhetuṃ labhāmī’’ti pucchitvā ‘‘āma, labhasī’’ti vutte isigaṇamajjhe ṭhatvā sapathaṃ karonto –
此时，树神也从其住处下来，立于其近旁。众人因恐惧，手持象牙逃入森林，有一野猪亦拔象牙逃走，有一猕猴与这些猴子亲切往来，当时也来到他们一侧，立于一旁。萨咖亦因知晓这些猴子，现形立于其旁。在那个时候，最年轻的少儿助手起身拜敬圣者，并向其他人示现恭敬，说：『我决定建立风铃，使自己能够自净。』问曰：『愿闻其事。』答曰：『是的，我已得。』立于猴群当中起誓说——
‘‘Assaṃ gavaṃ rajataṃ jātarūpaṃ, bhariyañca so idha labhataṃ manāpaṃ;
『这头牛身披银色，体态壮健，贤妻在侧，令心欢喜；』
Puttehi dārehi samaṅgi hotu, bhisāni te brāhmaṇa yo ahāsī’’ti. (jā. 1.14.78) –
『愿其与子女妻妾和谐相处，彼婆罗门所发之誓诚然如此。』（阇耶那经1.14.78）
Imaṃ gāthaṃ abhāsi. Imañhi so ‘‘yattakāni piyavatthūni honti, tehi vippayoge tattakāni dukkhāni uppajjantī’’ti vatthukāme garahanto āha.
此偈被宣说。此时，有人论及此偈曰：『凡是所爱之物，彼分离之际，当有相应之苦生起。』对此怀憾说法。
Taṃ sutvā isigaṇo ‘‘mārisa, mā kathaya, atibhāriyo te sapatho’’ti kaṇṇe pidahi. Bodhisattopi ‘‘atibhāriyo te sapatho, na, tvaṃ tāta, gaṇhasi, tava pattāsane nisīdā’’ti āha. Sesāpi sapathaṃ karontā yathākkamaṃ –
闻此，侍从者曰：『魔王啊，勿言，此誓太重。』耳语告诫。菩萨则答曰：『誓语虽重，然汝父亲，不必担忧，自当安坐于席上。』余者亦依规矩宣誓。
‘‘Mālañca so kāsikacandanañca, dhāretu puttassa bahū bhavantu;
『愿子嗣身佩花环及檀香，』
Kāmesu tibbaṃ kurutaṃ apekkhaṃ, bhisāni te brāhmaṇa yo ahāsi.
『愿其在欲境中行持坚定，不负彼，请誓于此，婆罗门所言诚也。』
‘‘Pahūtadhañño kasimā yasassī, putte gihī dhanimā sabbakāme;
「财富极盛、威名远播者，尊贵之家子孙，拥有丰富财富，满足一切欲望；
Vayaṃ apassaṃ gharamāvasātu, bhisāni te brāhmaṇa yo ahāsi.
我们无力守护家宅房屋，毁坏这些的即是你这婆罗门所为。
‘‘So khattiyo hotu pasayhakārī, rājābhirājā balavā yasassī;
愿尔成为勇猛善战的王族，至高无上的诸王之王，威力强盛、声名显赫；
Sacāturantaṃ mahimāvasātu, bhisāni te brāhmaṇa yo ahāsi.
统御四方广阔国土，毁坏这些的即是你这婆罗门所为。
‘‘So brāhmaṇo hotu avītarāgo, muhuttanakkhattapathesu yutto;
愿尔成为无染、无贪的婆罗门，善于月晦日出之时的修行者；
Pūjetu naṃ raṭṭhapatī yasassī, bhisāni te brāhmaṇa yo ahāsi.
愿国王尊崇你，威名远播，毁坏这些的即是你这婆罗门所为。」
‘‘Ajjhāyakaṃ sabbasamantavedaṃ, tapassinaṃ maññatu sabbaloko;
「应当称令师为无所不知者，应当视其为苦行者，众世界皆当敬重之；
Pūjentu naṃ jānapadā samecca, bhisāni te brāhmaṇa yo ahāsi.
众国同齐恭敬礼拜彼，彼乃苦行婆罗门所行之法。
‘‘Catussadaṃ gāmavaraṃ samiddhaṃ, dinnañhi so bhuñjatu vāsavena;
此乃四面庄严、繁盛之村落，已供施予，得以供养，
Avītarāgo maraṇaṃ upetu, bhisāni te brāhmaṇa yo ahāsi.
无贪无染，令死临近而无恐，彼乃苦行婆罗门所行之法。
‘‘So gāmaṇī hotu sahāyamajjhe, naccehi gītehi pamodamāno;
当令彼随侍王子之中，欢喜于歌舞颂唱，
So rājato byasanamālattha kiñci, bhisāni te brāhmaṇa yo ahāsi.
彼于王者所以求崇荣光，乃苦行婆罗门所行之法。」
‘‘Taṃ ekarājā pathaviṃ vijetvā, itthīsahassassa ṭhapetu agge;
『当有一王征服广大大地，于是为一千女子立下首领，』
Sīmantinīnaṃ pavarā bhavātu, bhisāni te brāhmaṇa yā ahāsi.
『愿她成为妻妾中首位，正是你所许诺的婆罗门妃子。』
‘‘Isīnañhi sā sabbasamāgatānaṃ, bhuñjeyya sāduṃ avikampamānā;
『她当是众女子中唯一，恪守戒律，以不动摇之心安然取食，』
Carātu lābhena vikatthamānā, bhisāni te brāhaṇa yā ahāsi.
『行止俭约，以所得为足，正是你为婆罗门出言保障的。』
‘‘Āvāsiko hotu mahāvihāre, navakammiko hotu gajaṅgalāyaṃ;
『愿她居于大寺之中，成为僧众之贤居士，»
Ālokasandhiṃ divasaṃ karotu, bhisāni te brāhmaṇa yo ahāsi.
『如象林之新修建者，白昼做灯火，是你为婆罗门所许诺的。』
‘‘So bajjhataṃ pāsasatehi chamhi, rammā vanā nīyatu rājadhāniṃ;
『若以缰绳制伏猛兽，使其嬉戏林中，护卫王城；』
Tuttehi so haññatu pācanehi, bhisāni te brāhmaṇa yo ahāsi.
『若由刀剑杀戮，使之灭亡，尔等婆罗门众则招致祸患。』
‘‘Alakkamālī tipukaṇṇapiṭṭho, laṭṭhīhato sappamukhaṃ upetu;
『无洁净饰环，三耳朵且长短，头受棍击，满面污秽者，』
Sakacchabandho visikhaṃ carātu, bhisāni te brāhmaṇa yo ahāsī’’ti. (jā. 1.14.79-90) –
『与有箭伤者为伴侣，尔等婆罗门众则招致祸患。』（生经1.14.79-90）——
Imā gāthāyo avocuṃ.
此即所说偈句。
Tattha tibbanti vatthukāmakilesakāmesu bahalaṃ apekkhaṃ karotu. Kasimāti sampannakasikammo. Putte gihī dhanimā sabbakāmeti putte labhatu, gihī hotu, sattavidhena dhanena dhanimā hotu, rūpādibhede sabbakāme labhatu. Vayaṃ apassanti mahallakakālepi apabbajitvā attano vayaṃ apassanto pañcakāmaguṇasamiddhaṃ gharameva āvasatu. Rājābhirājāti rājūnaṃ antare atirājā. Avītarāgoti purohitaṭṭhānataṇhāya sataṇho. Tapassinanti tapasīlaṃ, sīlasampannoti naṃ maññatu. Catussadanti ākiṇṇamanussatāya manussehi pahūtadhaññatāya dhaññena sulabhadārutāya dārūhi sampannodakatāya udakenāti catūhi ussannaṃ. Vāsavenāti vāsavena dinnaṃ viya acalaṃ, vāsavato laddhavarānubhāveneva rājānaṃ ārādhetvā tena dinnantipi attho. Avītarāgoti avigatarāgo kaddame sūkaro viya kāmapaṅke nimuggova hotu.
其间，略述欲望之根本烦恼猛烈如火，激烈充满欲求。如此者，谓之具足财富之业。子嗣应当得此富贵之家，成为通达之人，具足七种财富，如形色诸欲俱备。即使年长，若出家修行，自照年华，居于其满载五欲美善之室，如人虽为王中之王，却当超过诸王。所谓无贪，即因尊师之所立已断除欲望。所谓苦行者，则修行有德，受持戒律者，非但如此而已。所谓四成者，是因广大对众生之关注，财货丰盛如谷，柴木充足，水源不竭，四者之至盛。所谓风神者，如风神所赐永恒安稳，因风神所赐福泽，王得以尊崇，善加利用，终得利益。所谓无贪，即未曾染著贪欲，如野猪陷于欲沙泥沼，不能自拔也。
Gāmaṇīti gāmajeṭṭhako. Tanti taṃ itthiṃ. Ekarājāti aggarājā. Itthīsahassassāti vacanamaṭṭhatāya vuttaṃ. Soḷasannaṃ itthisahassānaṃ aggaṭṭhāne ṭhapetūti attho. Sīmantinīnanti sīmantadharānaṃ, itthīnanti attho. Sabbasamāgatānanti sabbesaṃ sannipatitānaṃ majjhe nisīditvā. Avikampamānāti anosakkamānā sādurasaṃ bhuñjatūti attho. Carātu lābhena vikatthamānāti lābhahetu siṅgāravesaṃ gahetvā lābhaṃ uppādetuṃ caratu. Āvāsikoti āvāsajagganako. Gajaṅgalāyanti evaṃnāmake nagare. Tattha kira dabbasambhārā sulabhā. Ālokasandhiṃ divasanti ekadivasena ekameva vātapānaṃ karotu. So kira devaputto kassapabuddhakāle gajaṅgalanagaraṃ nissāya yojanike mahāvihāre āvāsiko saṅghatthero hutvā jiṇṇe vihāre navakammāni karontova mahādukkhaṃ anubhavi, taṃ sandhāyāha.
『村长』者，村中之长老也。『她』者，彼妇女也。『至上之王』者，最胜之王也。『千女』者，乃依文义而说，其义为：当立于千六百女中之最上位也。『有边饰者』者，持发饰之人，即妇女之义。『于一切聚集者之中』者，于所有集合者之中坐下。『不动摇』者，不退缩，当受用美味之义。『以获利而炫耀游行』者，为获利之故，装扮庄严而游行，以引生利养。『住寺者』者，守护寺院之人也。『伽毡咖罗城』者，以此为名之城。据说在彼处建材易得。『仅于一日之光隙』者，仅于一日之内，当修作一个窗户。据说彼天子于咖萨巴佛时代，在依止伽毡咖罗城、距一由旬之大寺中，任住寺僧团长老，于破旧寺院中修作新工程，受大苦；以此为缘而说。
Pāsasatehīti bahūhi pāsehi. Chamhīti catūsu pādesu gīvāya kaṭibhāge cāti chasu ṭhānesu. Tuttehīti dvikaṇṭakāhi dīghalaṭṭhīhi. Pācanehīti rassapācanehi, aṅkusakehi vā. Alakkamālīti ahituṇḍikena kaṇṭhe parikkhipitvā ṭhapitāya alakkamālāya samannāgato. Tipukaṇṇapiṭṭhoti tipupiḷandhanena piḷandhitapiṭṭhikaṇṇo kaṇṇapiṭṭho. Laṭṭhihatoti sappakīḷāpanaṃ sikkhāpayamāno laṭṭhiyā hato hutvā. Sabbaṃ te kāmabhogaṃ gharāvāsaṃ attanā attanā anubhūtadukkhañca jigucchantā tathā tathā sapathaṃ karontā evamāhaṃsu.
『以众多罗网』者，以许多网罗也。『于六处』者，于四足、颈部、腰部等六处也。『以刺棒』者，以双刺之长杆也。『以驱策棒』者，以短驱策棒，或以短钩也。『饰以蛇形花鬘』者，由弄蛇者围绕置于颈上之蛇形花鬘所庄严也。『铅耳背』者，以铅庄严品所装饰，耳背被庄严也。『遭杖打』者，于教习戏耍蛇之时遭杖打。他们皆厌恶各自所受之苦，以及自身所经历之欲乐享受与居家生活，因此如此如此发誓而说。
Atha bodhisatto ‘‘sabbehi imehi sapatho kato, mayāpi kātuṃ vaṭṭatī’’ti sapathaṃ karonto –
于是菩萨心念：“诸位皆已发此誓，我亦应当发此誓。”遂作誓言曰——
‘‘Yo ve anaṭṭhaṃva naṭṭhanti cāha, kāmeva so labhataṃ bhuñjatañca;
“若有人不毁此誓，必得满足欲乐并得其所食受享。”
Agāramajjhe maraṇaṃ upetu, yo vā bhonto saṅkati kañci devā’’ti. (jā. 1.14.91) –
“即使于宅中死去，此人却无人能忧，诸天亦护佑。”——（此偈出自《杂宝藏经》第一卷十四章第九十一偈）
Imaṃ gāthamāha.
此偈云如是说也。
Tattha bhontoti bhavanto. Saṅkatīti āsaṅkati. Kañcīti aññataraṃ.
在此，『诸位』者，诸善士也。『疑惧』者，怀疑也。『某』者，某一者也。
Atha sakko ‘‘sabbepime kāmesu nirapekkhā’’ti jānitvā saṃviggamānaso na imesu kenacipi bhisāni nītāni, nāpi tayā anaṭṭhaṃ naṭṭhanti vuttaṃ, apica ahaṃ tumhe vīmaṃsitukāmo antaradhāpesinti dassento –
于是萨咖知晓『在各种欲中无所偏爱』之理，心生惶恐，但对此无一恐怖所动，亦无由其而灭失。如我欲与汝等商议并示现——
‘‘Vīmaṃsamāno isino bhisāni, tīre gahetvāna thale nidhesiṃ;
『商议中，诸欲分别被取，置于岸上地面，
Suddhā apāpā isayo vasanti, etāni te brahmacārī bhisānī’’ti. (jā. 1.14.95) –
纯净无恶的欲舍居住于此，此即出家人之欲舍』。」（引自经文1.14.95）
Osānagāthamāha.
奥萨那歌曰。
Taṃ sutvā bodhisatto –
佛陀听闻后——
‘‘Na te naṭā no pana kīḷaneyyā, na bandhavā no pana te sahāyā;
“你们不是演员，也不该玩耍，你们也不是亲属，何以为伴侣？
Kismiṃ vupatthambha sahassanetta, isīhi tvaṃ kīḷasi devarājā’’ti. (jā. 1.14.96) –
在什么地方有支持、给予力量呢？你以为是在这位天帝那里玩耍。”
Sakkaṃ tajjesi.
因此舍弃了天帝。
Atha naṃ sakko –
然后天帝说——
‘‘Ācariyo mesi pitā ca mayhaṃ, esā patiṭṭhā khalitassa brahme;
“老师是我，父亲也是我，这正是皈依于至高梵天的根基；
Ekāparādhaṃ khama bhūripañña, na paṇḍitā kodhabalā bhavantī’’ti. (jā. 1.14.97) –
应当宽恕一次过错，具有广大智慧者决不会生起怒气加以伤害。”
Khamāpesi.
请求宽恕。
Mahāsatto sakkassa devarañño khamitvā sayaṃ isigaṇaṃ khamāpento –
伟大的天王萨咖宽恕了他的侍从群，亲自宽恕他们——
‘‘Suvāsitaṃ isinaṃ ekarattaṃ, yaṃ vāsavaṃ bhūtapatiddasāma;
『这群侍从一次只有一人出行安住，这正是吾等属主所见；
Sabbeva bhonto sumanā bhavantu, yaṃ brāhmaṇo paccupādī bhisānī’’ti. (jā. 1.14.98) –
愿诸天尊皆心欢喜，愿彼婆罗门避免危险』。 （阐述于《生经》1.14.98）——
Āha.
说。
Tattha na te naṭāti, devarāja, mayaṃ tava naṭā vā kīḷitabbayuttakā vā na homa. Nāpi tava ñātakā, sahāyā hassaṃ kātabbā. Atha tvaṃ kismiṃ vupatthambhāti kiṃ upatthambhakaṃ katvā, kiṃ nissāya isīhi saddhiṃ kīḷasīti attho. Esā patiṭṭhāti esā tava pādacchāyā ajja mama khalitassa aparādhassa patiṭṭhā hotu. Suvāsitanti āyasmantānaṃ isīnaṃ ekarattimpi imasmiṃ araññe vasitaṃ suvasitameva. Kiṃkāraṇā? Yaṃ vāsavaṃ bhūtapatiṃ addasāma. Sace hi mayaṃ nagare avasimhā, na imaṃ addasāma. Bhontoti bhavanto. Sabbepi sumanā bhavantu tussantu, sakkassa devarañño khamantu, kiṃkāraṇā? Yaṃ brāhmaṇo paccupādī bhisāni yasmā tumhākaṃ ācariyo bhisāni alabhīti. Sakko isigaṇaṃ vanditvā devalokaṃ gato. Isigaṇopi jhānābhiññāyo nibbattetvā brahmalokūpago ahosi.
这里不是说，天王啊，我们不是你的侍从，也不是供你娱乐的人。你的亲族同伴，也不该遭遇此事。那么，你在岂因什么而援助？援助了什么，凭依着侍从们一起玩耍，这是何义？这才是基础，就是你今以你的足迹阴影，成为我今被冒犯者的靠山。所谓『安住』，是敬称那些侍从一次到荒野中安适住处，且非常安适。为何这样？因为我们看见了天尊我们的主宰。如果我们住在城市中，是不会见到此景的。称呼你为『天尊』。愿你们都心欢喜，都满足，都被天王萨咖宽恕。其故何？因为婆罗门避免了危险，因为你的老师未曾获得危险。萨咖敬礼了侍从族群之后，往天界去了。侍从们则已断灭禅那神通，升升到梵天界去了。
Tadā upakañcanādayo cha bhātaro sāriputtamoggallānamahākassapaanuruddhapuṇṇaānandattherā, bhaginī uppalavaṇṇā, dāsī khujjuttarā, dāso citto gahapati, rukkhadevatā sātāgiro, vāraṇo pālileyyanāgo, vānaro madhuvāsiṭṭho, sakko kāḷudāyī, mahākañcanatāpaso lokanātho.
当时与尊者沙利子、摩嘎剌那、大咖萨巴、阿努儒达、普讷那、阿难长老们同住的兄长们有：姐姐玉莲色、侍女屈足达、家主祗陀、树神萨达迦颇罗、瓦兰那帕禅龙、猴子麦都卧悉陀、天帝萨咖·迦楼陀耶、尊贵的黄金苦行者、世界主宰。
Tassa idhāpi heṭṭhā vuttanayeneva dasa pāramiyo niddhāretabbā. Tathā accantameva kāmesu anapekkhatādayo guṇānubhāvā vibhāvetabbāti.
依此，应当通过下文所述方法，修持十种波罗蜜。由此，应彻底观察无欲无求等美德的亲证体验。
Bhisacariyāvaṇṇanā niṭṭhitā. · 藕根行解释结束。
5. Soṇapaṇḍitacariyāvaṇṇanā五、索那贤者行解释
§42
42. Pañcame nagare brahmavaḍḍhaneti brahmavaḍḍhananāmake nagare. Kulavareti aggakule. Seṭṭheti pāsaṃsatame. Mahāsāleti mahāsāre. Ajāyahanti ajāyiṃ ahaṃ. Idaṃ vuttaṃ hoti – tasmiṃ kāle ‘‘brahmavaḍḍhana’’nti laddhanāme bārāṇasinagare yadā homi bhavāmi paṭivasāmi, tadā abhijātasampattiyā uditoditabhāvena agge vijjāvatasampattiyā seṭṭhe asītikoṭivibhavatāya mahāsāle brāhmaṇakule ahaṃ uppajjinti.
第四十二章 在第五城有名为梵增城。它属于阿嘎族，是最显贵的族群。称为最杰出。繁盛昌盛。‘阿阇耶’者，即‘我生也’。有言曰：那时，当我生于名为‘梵增’的巴拉那西城，因先天富饶及发达的智慧而居于显贵最高之处，拥有8000万财富，在一富有婆罗门之家出生。
Tadā hi mahāsatto brahmalokato cavitvā brahmavaḍḍhananagare asītikoṭivibhavassa aññatarassa brāhmaṇamahāsālassa putto hutvā nibbatti. Tassa nāmaggahaṇadivase ‘‘soṇakumāro’’ti nāmaṃ kariṃsu. Tassa padasā gamanakāle aññopi satto brahmalokā cavitvā bodhisattassa mātuyā kucchimhi paṭisandhiṃ gaṇhi. Tassa jātassa ‘‘nandakumāro’’ti nāmaṃ kariṃsu. Tesaṃ uggahitavedānaṃ sabbasippanipphattippattānaṃ vayappattānaṃ rūpasampadaṃ disvā tuṭṭhahaṭṭhā mātāpitaro ‘‘gharabandhanena bandhissāmā’’ti paṭhamaṃ soṇakumāraṃ āhaṃsu – ‘‘tāta, te patirūpakulato dārikaṃ ānessāma, tvaṃ kuṭumbaṃ paṭipajjāhī’’ti.
当时大圣从梵天界下降，在梵增城一位拥有8000万财富的大婆罗门富豪家出生。取名‘索那拘罗’。那人去世时，梵天界另一众生与觉士母亲于肋间结合，生下觉士，名为‘难陀拘罗’。两人出生显示身体形状足迹全备无缺，父母喜悦喊曰：‘因家庭纽带，我们首先称您为索那拘罗，尊者。当时你的父亲在族中娶了女儿，你应护持你的家。’
Mahāsatto ‘‘alaṃ mayhaṃ gharāvāsena, ahaṃ yāvajīvaṃ tumhe paṭijaggitvā tumhākaṃ accayena pabbajissāmī’’ti āha. Mahāsattassa hi tadā tayopi bhavā ādittaṃ agāraṃ viya aṅgārakāsu viya ca upaṭṭhahiṃsu. Visesato panesa nekkhammajjhāsayo nekkhammādhimutto ahosi. Tassa adhippāyaṃ ajānantā te punappunaṃ kathentāpi tassa cittaṃ alabhitvā nandakumāraṃ āmantetvā ‘‘tāta, tena hi tvaṃ kuṭumbaṃ paṭipajjāhī’’ti vatvā tenāpi ‘‘nāhaṃ mama bhātarā chaḍḍitakheḷaṃ sīsena ukkhipāmi, ahampi tumhākaṃ accayena bhātarā saddhiṃ pabbajissāmī’’ti vutte ‘‘ime evaṃ taruṇā kāme jahanti, kimaṅgaṃ pana mayanti sabbeva pabbajissāmā’’ti cintetvā ‘‘tāta, kiṃ vo amhākaṃ accayena pabbajjāya, sabbe saheva pabbajāmā’’ti vatvā ñātīnaṃ dātabbayuttakaṃ datvā dāsajanaṃ bhujissaṃ katvā rañño ārocetvā sabbaṃ dhanaṃ vissajjetvā mahādānaṃ pavattetvā cattāropi janā brahmavaḍḍhananagarā nikkhamitvā himavantappadese padumapuṇḍarīkamaṇḍitaṃ mahāsaraṃ nissāya ramaṇīye vanasaṇḍe assamaṃ māpetvā pabbajitvā tattha vasiṃsu. Tena vuttaṃ –
大圣说：‘我已离家，你们应誓言终生护持你们的资产，我将随之捐弃世俗的房宅。’当时众生如烈火炽盛般侍奉他，尤其是发心出家的心意坚定无比。虽有人经常怀疑失去觉士的心智，但觉士心智不动，召集难陀拘罗说：‘尊者，你应护持你的家。’难陀答曰：‘我兄弟若抛弃玩耍，我岂会背弃你？我也愿与兄弟们一同出家。’说‘这些年轻人若放弃欲望，有何不可？我们都将一起出家。’于是对亲属施舍，遣使国王，释放所有财产，发动大施，四众均离梵增城，至喜马拉雅山麓，依靠满布莲花宝地的宏伟城堡，在优美的森林边修行出家。由此有言：
§43
43.
‘‘Tadāpi lokaṃ disvāna, andhībhūtaṃ tamotthaṭaṃ;
那时，即便目睹众生，无知如暗处黑暗
Cittaṃ bhavato patikuṭati, tuttavegahataṃ viya.
心意像遭受痛苦般受挫折，宛如强烈的风暴袭击。
§44
44.
‘‘Disvāna vividhaṃ pāpaṃ, evaṃ cintesahaṃ tadā;
彼时见诸多恶行，我便如此思虑：
Kadāhaṃ gehā nikkhamma, pavisissāmi kānanaṃ.
何时才能离家出走，进入树林隐遁？
§45
45.
‘‘Tadāpi maṃ nimantiṃsu, kāmabhogehi ñātayo;
然而亲族们用欲乐诱我；
Tesampi chandamācikkhiṃ, mā nimantetha tehi maṃ.
我察见他们的渴望，心中对他们说：不要召唤我。
§46
46.
‘‘Yo me kaniṭṭhako bhātā, nando nāmāsi paṇḍito;
“那名为难陀的是我弟弟，虽然年幼却智慧过人；
Sopi maṃ anusikkhanto, pabbajjaṃ samarocayi.
他亦以身作则，劝我出家。
§47
47.
‘‘Ahaṃ soṇo ca nando ca, ubho mātāpitā mama;
我弟索那和难陀二人，俱为我的双亲；
Tadāpi bhoge chaḍḍetvā, pāvisimhā mahāvana’’nti.
即便舍弃世间享乐，亦当入大林为狮王。
Tattha tadāpīti yadā ahaṃ brahmavaḍḍhananagare soṇo nāma brāhmaṇakumāro ahosiṃ, tadāpi. Lokaṃ disvānāti sakalampi sattalokaṃ paññācakkhunā passitvā. Andhībhūtanti paññācakkhuvirahena andhajātaṃ andhabhāvaṃ pattaṃ. Tamotthaṭanti avijjandhakārena abhibhūtaṃ. Cittaṃ bhavato patikuṭatīti jātiādisaṃvegavatthupaccavekkhaṇena kāmādibhavato mama cittaṃ saṅkuṭati sannilīyati na visarati. Tuttavegahataṃ viyāti tuttaṃ vuccati ayokaṇṭakasīso dīghadaṇḍo, yo patodoti vuccati. Tena vegasā abhihato yathā hatthājānīyo saṃvegappatto hoti, evaṃ mama cittaṃ tadā kāmādīnavapaccavekkhaṇena saṃvegappattanti dasseti.
其时，所谓‘其时’，谓我于梵范多城时，彼时索那名婆罗门少子，目见世间，纵观诸界，乃以智慧之眼观察，辨识无明所覆盲诞生之处，谓乃生死暗昧。被无明蒙蔽而为所制。因生起身心之相乃忧成忿，致心内陷，难以平伏，不能消解。‘深急中断’谓以迅疾利刃斩断，比喻心意疾速急迫不已；所谓‘断绝’，指无所适从。此心之疾速如被大象猎取般，迅猛而难以安宁。当时我心因观察欲爱等烦恼之苦而起激烈忧苦，此即表明其时受苦的心境。
Disvāna vividhaṃ pāpanti gehaṃ āvasantehi gharāvāsanimittaṃ chandadosādivasena karīyamānaṃ nānāvidhaṃ pāṇātipātādipāpakammañceva tannimittañca nesaṃ lāmakabhāvaṃ passitvā. Evaṃ cintesahaṃ tadāti ‘‘kadā nu kho ahaṃ mahāhatthī viya ayabandhanaṃ gharabandhanaṃ chinditvā gehato nikkhamanavasena vanaṃ pavisissāmī’’ti evaṃ tadā soṇakumārakāle cintesiṃ ahaṃ. Tadāpi maṃ nimantiṃsūti na kevalaṃ ayogharapaṇḍitādikāleyeva, atha kho tadāpi tasmiṃ soṇakumārakālepi maṃ mātāpituādayo ñātayo kāmabhogino kāmajjhāsayā ‘‘ehi, tāta, imaṃ asītikoṭidhanaṃ vibhavaṃ paṭipajja, kulavaṃsaṃ patiṭṭhāpehī’’ti uḷārehi bhogehi nimantayiṃsu. Tesampi chandamācikkhinti tesampi mama ñātīnaṃ tehi kāmabhogehi mā maṃ nimantayitthāti attano chandampi ācikkhiṃ, pabbajjāya ninnajjhāsayampi kathesiṃ, yathājjhāsayaṃ paṭipajjathāti adhippāyo.
我观察，宅中虽隐诸恶事，但因众生居止，所作多由贪嗔触发，种种杀生等恶业世间因缘俱见。同时觉察自身对此无所避嫌，乃心染污境界。于是思虑：“何时我能如大象断纵绳索及房屋束缚，离开家园，进入林中？”忆此，于索那少时之时亦如是想。然当时并非仅于念处学习期有人召唤，亲族欲凭财富荣华令我留家享乐，盼我安享族姓尊荣，热切邀我返回。当时我心亦被欲念所牵引，阻断出家念头。
Sopi maṃ anu sikkhantoti ‘‘ime kāmā nāma appassādā bahudukkhā bahūpāyāsā’’tiādinā (ma. ni. 1.234; 2.43-45; pāci.417) nayena nānappakāraṃ kāmesu ādīnavaṃ paccavekkhitvā yathāhaṃ sīlādīni sikkhanto pabbajjaṃ rocesiṃ. Sopi nandapaṇḍito tatheva tassa nekkhammena maṃ anusikkhanto pabbajjaṃ samarocayīti. Ahaṃ soṇo ca nando cāti tasmiṃ kāle soṇanāmako ahaṃ mayhaṃ kaniṭṭhabhātā nando cāti. Ubho mātāpitāmamāti ‘‘ime nāma puttakā evaṃ taruṇakālepi kāme jahanti, kimaṅgaṃ pana maya’’nti uppannasaṃvegā mātāpitaro ca. Bhoge chaḍḍetvāti asītikoṭivibhavasamiddhe mahā bhoge anapekkhacittā kheḷapiṇḍaṃ viya pariccajitvā mayaṃ cattāropi janā himavantappadese mahāvanaṃ nekkhammajjhāsayena pavisimhāti attho.
他亦以身教示我，告诫曰：‘此等欲乐虽少悦乐，实则多痛苦多辛劳。’他以此理导示各种欲乐的害处，令我自省戒行，乃起出家之志，乐意出家。贤达难陀亦如是，跟随苦行者之范，劝我出家。当时索那为我幼弟，难陀为我幼弟之名。父母谓：‘尔等幼时能舍欲求欲，吾等何以希冀？’即便放弃亿万财富之大享乐，心无挂碍，舍弃如撒欢之儿童，四人结伴远离家族，前往喜马拉雅山区茂林，怀宁静出世之志入林。
Pavisitvā ca te tattha ramaṇīye bhūmibhāge assamaṃ māpetvā tāpasapabbajjāya pabbajitvā tattha vasiṃsu. Te ubhopi bhātaro mātāpitaro paṭijaggiṃsu. Tesu nandapaṇḍito ‘‘mayā ābhataphalāphalāneva mātāpitaro khādāpessāmī’’ti hiyyo ca purimagocaragahitaṭṭhānato ca yāni tāni avasesāni phalāphalāni pātova ānetvā mātāpitaro khādāpeti. Te tāni khāditvā mukhaṃ vikkhāletvā uposathikā honti. Soṇapaṇḍito pana dūraṃ gantvā madhuramadhurāni supakkāni āharitvā upanāmeti. Atha naṃ te ‘‘tāta, kaniṭṭhena ābhatāni mayaṃ khāditvā uposathikā jātā, idāni no attho natthī’’ti vadanti. Iti tassa phalāphalāni paribhogaṃ na labhanti vinassanti, punadivasādīsupi tathevāti, evaṃ so pañcābhiññatāya dūrampi gantvā āharati, te pana na khādanti.
他们入住那处美丽的土地，未曾相离，随即出家修行，便定居于彼。两位兄弟亦与父母相互告辞。年轻聪慧的难陀尊者说：“我将亲自采集各种果实供养父母。”于是他从隐蔽处，搜集尚余的果实，带回馈养父母。父母食用后，面露欢喜，因专守戒律而成持斋人。索那尊者则远行，采集甘美熟果以供奉。兄弟们见此，即谓他：“慈父，我们年纪尚小，已成持斋，今不必再食。”因此他们不再取用那些果实，果实遂渐坏消散。即便、痛心，但也止于此。索那尊者乃远行采集，兄弟们却不食其果。
Atha mahāsatto cintesi – ‘‘mātāpitaro sukhumālā, nando ca yāni tāni apakkāni duppakkāni phalāphalāni āharitvā khādāpeti, evaṃ sante ime na ciraṃ pavattissanti, vāressāmi na’’nti. Atha naṃ āmantetvā ‘‘nanda, ito paṭṭhāya phalāphalaṃ āharitvā mamāgamanaṃ patimānehi, ubho ekatova khādāpessāmā’’ti āha. Evaṃ vuttepi attano puññaṃ paccāsīsanto na tassa vacanamakāsi. Mahāsatto taṃ upaṭṭhānaṃ āgataṃ ‘‘na tvaṃ paṇḍitānaṃ vacanaṃ karosi, ahaṃ jeṭṭho, mātāpitaro ca mameva bhāro, ahameva ne paṭijaggissāmi, tvaṃ ito aññattha yāhī’’ti tassa accharaṃ pahari.
伟大坚士心生忧虑，思惟道：父母渴望细腻甘美的果品，而难陀长兄采集的果品既有成熟亦有未熟，若如此状况持续，则不会长久维持此戒期，故我将调解。于是召唤难陀尊者，向他说：“难陀，你请采集果实置于此处，俟我回来时，我们共同供养父母。”虽如是说，但难陀未遣此言。伟大坚士亲至其处，斥责道：“你不听聪慧者言，我为长者，父母是我的责任，我当亲自供养，汝另寻他处。”言辞严厉，击退其僧衣。
So tena paṇāmito tattha ṭhātuṃ asakkonto taṃ vanditvā mātāpitūnaṃ tamatthaṃ ārocetvā attano paṇṇasālaṃ pavisitvā kasiṇaṃ oloketvā taṃdivasameva aṭṭha ca samāpattiyo pañca ca abhiññāyo nibbattetvā cintesi – ‘‘kiṃ nu kho ahaṃ sinerupādato ratanavālukaṃ āharitvā mama bhātu paṇṇasālāpariveṇaṃ ākiritvā khamāpessāmi, udāhu anotattato udakaṃ āharitvā khamāpessāmi? Atha vā me bhātā devatāvasena khameyya, cattāro mahārājāno sakkañca devarājānaṃ ānetvā khamāpessāmi, evaṃ pana na sobhissati, ayaṃ kho manojo brahmavaḍḍhanarājā sakalajambudīpe aggarājā, taṃ ādiṃ katvā sabbe rājāno ānetvā khamāpessāmi, evaṃ sante mama bhātu guṇo sakalajambudīpaṃ avattharitvā gamissati, cando viya sūriyo viya ca paññāyissatī’’ti.
难陀受挫，无法驻足，拜敬父母后说明情由，随后入自己禅堂，观看四大气色宝、八禅定以及五种神通圆满，沉思良久，自问：“我若以执着亲手采集瑟银宝石，以构筑禅堂为供养，行此慈悲，是否合宜？或许仅水及其他用品即可。若我兄弟如诸天所愿，四大帝王与萨咖天帝下凡，令我兄弟宽恕，岂不更妙？此为心道增进，如此则我兄弟的美德将遍及整个月光照耀的大洲，智慧如日月光辉常照世间。”
So tāvadeva iddhiyā gantvā brahmavaḍḍhananagare tassa rañño nivesanadvāre otaritvā ‘‘eko tāpaso tumhe daṭṭhukāmo’’ti rañño ārocāpetvā tena katokāso tassa santikaṃ gantvā ‘‘ahaṃ attano balena sakalajambudīpe rajjaṃ gahetvā tava dassāmī’’ti. ‘‘Kathaṃ pana tumhe, bhante, sakalajambudīpe rajjaṃ gahetvā dassathā’’ti? ‘‘Mahārāja, kassaci vadhacchedaṃ akatvā attano iddhiyāva gahetvā dassāmī’’ti mahatiyā senāya saddhiṃ taṃ ādāya kosalaraṭṭhaṃ gantvā nagarassa avidūre khandhāvāraṃ nivesetvā ‘‘yuddhaṃ vā no detu, vase vā vattatū’’ti kosalarañño dūtaṃ pāhesi. Tena kujjhitvā yuddhasajjena hutvā nikkhantena saddhiṃ yuddhe āraddhe attano iddhānubhāvena yathā dvinnaṃ senānaṃ pīḷanaṃ na hoti, evaṃ katvā yathā ca kosalarājā tassa vase vattati, evaṃ vacanapaṭivacanaharaṇehi saṃvidahi. Etenupāyena sakalajambudīpe rājāno tassa vase vattāpesi.
于是他以神通前往梵天城，在国王皇宫门前立定。国王召来对他说：“一人苦修者，你欲见何事？”他即回答：“我将以神足遍履整个月光照耀的大洲，掌控诸地方政权，届时必令尔见。”国王问：“足下如何能掌控整个大洲？”答曰：“王者违犯杀生重罪，我将凭神通得王。”遂率领大军前往迦尸国，设据离城不远的关隘，遣使请求决战或和平。对方号令兵员准备战事，但因他神通之力，令双方军队毫无欣动，和平维持。他言行一致，令诸国王服侍于他所驻之处。
So tena parituṭṭho nandapaṇḍitaṃ āha – ‘‘bhante, tumhehi yathā mayhaṃ paṭiññātaṃ, tathā kataṃ, bahūpakārā me tumhe, kimahaṃ tumhākaṃ karissāmi, ahañhi te sakalajambudīpe upaḍḍharajjampi dātuṃ icchāmi, kimaṅgaṃ pana hatthiassarathamaṇimuttāpavāḷarajatasuvaṇṇadāsidāsaparijanapariccheda’’nti? Taṃ sutvā nandapaṇḍito ‘‘na me te, mahārāja, rajjena attho, nāpi hatthiyānādīhi, api ca kho te raṭṭhe asukasmiṃ nāma assame mama mātāpitaro pabbajitvā vasanti. Tyāhaṃ upaṭṭhahanto ekasmiṃ aparādhe mama jeṭṭhabhātikena soṇapaṇḍitena nāma mahesinā paṇāmito, svāhaṃ taṃ ādāya tassa santikaṃ gantvā khamāpessāmi, tassa me tvaṃ khamāpane sahāyo hohī’’ti. Rājā ‘‘sādhū’’ti sampaṭicchitvā catuvīsatiakkhobhanī parimāṇāya senāya parivuto ekasatarājūhi saddhiṃ nandapaṇḍitaṃ purakkhatvā taṃ assamapadaṃ patvā caturaṅgulappadesaṃ muñcitvā ākāse ṭhitena kājena anotattato udakaṃ āharitvā pānīyaṃ paṭisāmetvā pariveṇaṃ sammajjitvā mātāpitūnaṃ āsannappadese nisinnaṃ jhānaratisamappitaṃ mahāsattaṃ upasaṅkamitvā nandapaṇḍito naṃ khamāpesi. Mahāsatto nandapaṇḍitaṃ mātaraṃ paṭicchāpetvā attanā yāvajīvaṃ pitaraṃ paṭijaggi. Tesaṃ pana rājūnaṃ –
彼时心满意足，难陀尊者对他说：“尊者，如你所授，我得诸多利益，我当如何报答汝？我愿将整个月光大洲的王权赠予你，何况配备万象象车、宝石、珠宝、金银等众多珍宝？”难陀闻言答曰：“大王，这些王权与财物无用，况且我的父母俱已出家受具足戒，故不能受此。倘若有罪人冒犯，我的长兄索那尊者将以厉害法制治理，我必携带此物与他相会，共同请求宽恕，你则另往他处。”国王闻此，赞叹“善哉”，带领二十四万兵士与一百二十一王配合，护送难陀尊者前行，至荒野开辟赤脚之地，拔空而起，取水饮用，以恭敬之仪整装，坐于父母近旁，正意修习禅定之乐，而难陀并未要求赦免。伟大坚士恭敬难陀尊者为母亲；自己则终生恭敬父亲。至于诸国王——
‘‘Ānando ca pamodo ca, sadā hasitakīḷitaṃ;
“安乐与快乐，常怀欢笑与玩乐；
Mātaraṃ paricaritvāna, labbhametaṃ vijānatā.
照顾母亲以后，便获得此种智慧。
‘‘Ānando ca pamodo ca, sadā hasitakīḷitaṃ;
『欢喜与喜悦，常被欢笑游戏所充满；
Pitaraṃ paricaritvāna, labbhametaṃ vijānato.
照顾父亲以后，便获得此种智慧。』
‘‘Dānañca peyyavajjañca, atthacariyā ca yā idha;
给予与保护，以及在此处的利益行为；
Samānattatā ca dhammesu, tattha tattha yathārahaṃ;
在法中保持一致性，各各皆如理法；
Ete kho saṅgahā loke, rathassāṇīva yāyato.
这些在世间的聚合，如同战车的轮轴般连结。
‘‘Ete ca saṅgahā nāssu, na mātā puttakāraṇā;
这些关系不复存，不为母亲与子之间之因缘；
Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.
不因感受尊敬而生，也非父亲因子而起。
‘‘Yasmā ca saṅgahā ete, sammapekkhanti paṇḍitā;
因为这些关系，智者以正见观察；
Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te.
所以他们得大益，并且受人称赞。
‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;
称为父母即梵天，称为先师即导师；
Āhuneyyā ca puttānaṃ, pajāya anukampakā.
子女应受敬重，对族群怀悲悯。
‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;
‘因此应当礼敬他，恭敬这位圣哲；
Annena atha pānena, vatthena sayanena ca;
以食物与饮水，布施衣物与床榻；
Ucchādanena nhāpanena, pādānaṃ dhovanena ca.
以清洗除垢，饮浴洗足来侍奉。
‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;
以此孝敬供养父母的贤德，
Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. (jā. 2.20.176-183) –
他们于此世称赞他，彼岸天界亦为欣悦。’（生际经 2.20.176-183）
Buddhalīḷāya dhammaṃ desesi, taṃ sutvā sabbepi te rājāno sabalakāyā pasīdiṃsu. Atha ne pañcasu sīlesu patiṭṭhāpetvā ‘‘dānādīsu appamattā hothā’’ti ovaditvā vissajjesi. Te sabbepi dhammena rajjaṃ kāretvā āyupariyosāne devanagaraṃ pūrayiṃsu. Bodhisatto ‘‘ito paṭṭhāya mātaraṃ paṭijaggāhī’’ti mātaraṃ nandapaṇḍitaṃ paṭicchāpetvā attanā yāvajīvaṃ pitaraṃ paṭijaggi. Te ubhopi āyupariyosāne brahmalokaparāyanā ahesuṃ.
如来以佛法示现世间，诸王闻法皆得身心安乐。继而宣说五戒根本，告诫于布施等行中务须谨慎，教诫毕，即皆舍去俗务。诸王共同以法治国，于寿终之际环满降魔城。菩萨立誓‘自此发心执母’而遗弃贤母南达贤者，自身执父以终其生。彼此二人皆于寿终，依止梵天净处而生善天。
Tadā mātāpitaro mahārājakulāni, nandapaṇḍito ānandatthero, manojo rājā sāriputtatthero, ekasatarājāno asītimahātherā ceva aññataratherā ca, catuvīsatiakkhobhanīparisā buddhaparisā, soṇapaṇḍito lokanātho.
当时，众多父母贵族裔姓，学问渊博者阿难长老，仁慈英明的国王比鲁长老，及一百多位大长老与某些长老，二十四位手持法钵护法的佛弟子，世尊的僧众，会集云集，有博学多闻的世间主宰者索那学者。
Tassa kiñcāpi sātisayā nekkhammapāramī, tathāpi heṭṭhā vuttanayeneva sesapāramiyo ca niddhāretabbā. Tathā accantameva kāmesu anapekkhatā, mātāpitūsu tibbo sagāravasappatissabhāvo , mātāpituupaṭṭhānena atitti, satipi nesaṃ upaṭṭhāne sabbakālaṃ samāpattivihārehi vītināmananti evamādayo mahāsattassa guṇānubhāvā vibhāvetabbāti.
其间，某些难能可贵的离欲度，虽处于此地，却应当以此讲说而维护余下的度法。正如对欲望极端不拘，看护父母亲人则具有坚定要保护的天性，以照顾父母为由接待访客，常以念念不忘地侍奉来访者，这些即是展示于大丈夫者的德行表现，应当广泛阐明。
Soṇapaṇḍitacariyāvaṇṇanā niṭṭhitā. · 索那贤者行解释结束。
Nekkhammapāramī niṭṭhitā. · 出离波罗蜜结束。
6. Temiyacariyāvaṇṇanā6. 德弥亚本生义释
§48
48. Chaṭṭhe kāsirājassa atrajoti kāsirañño atrajo putto yadā homi, tadā mūgapakkhoti nāmena, temiyoti vadanti manti temiyoti nāmena mūgapakkhavatādhiṭṭhānena ‘‘mūgapakkho’’ti mātāpitaro ādiṃ katvā sabbeva maṃ vadantīti sambandho. Mahāsattassa hi jātadivase sakalakāsiraṭṭhe devo vassi, yasmā ca so rañño ceva amaccādīnañca hadayaṃ uḷārena pītisinehena temayamāno uppanno, tasmā ‘‘temiyakumāro’’ti nāmaṃ ahosi.
第四十八章 当迦尸国王的儿子阿特拉乔出生时，人们称他为无知之翼，即称他为“无知之翼”，因为父母亲基于这种名号称呼他。大丈夫出生时，整个迦尸国天下降伏神来临，因国王为儿子生起忿恚热爱，因而有此“忿恚王子”的名号。
§49
49.Soḷasitthisahassānanti soḷasannaṃ kāsirañño itthāgārasahassānaṃ. Na vijjati pumoti putto na labbhati. Na kevalañca putto eva, dhītāpissa natthi eva. Ahorattānaṃ accayena, nibbatto ahamekakoti aputtakasseva tassa rañño bahūnaṃ saṃvaccharānaṃ atītattā anekesaṃ ahorattānaṃ apagamanena sakkadattiyo ahamekakova bodhipariyesanaṃ caramāno, tadā tassa putto hutvā uppannoti satthā vadati.
第五章 迦尸王宫有六万妇女。其间既无儿子，也无女儿。无论白天黑夜，他如同无子般。因国王曾有过多晚年安静隐退，且多日出入静修，佛陀曰：“他成为国王之子乃是我的转生。”
Tatrāyaṃ anupubbikathā – atīte bārāṇasiyaṃ kāsirājā rajjaṃ kāresi. Tassa soḷasasahassā itthiyo ahesuṃ. Tāsu ekāpi puttaṃ vā dhītaraṃ vā na labhati. Nāgarā ‘‘amhākaṃ rañño vaṃsānurakkhako ekopi putto natthī’’ti vippaṭisārī jātā sannipatitvā rājānaṃ ‘‘puttaṃ patthehī’’ti āhaṃsu. Rājā soḷasasahassā itthiyo ‘‘puttaṃ patthethā’’ti āṇāpesi. Tā candādīnaṃ upaṭṭhānādīni katvā patthentiyopi na labhiṃsu. Aggamahesī panassa maddarājadhītā candādevī nāma sīlasampannā ahosi. Rājā ‘‘tvampi puttaṃ patthehī’’ti āha. Sā puṇṇamadivase uposathikā hutvā attano sīlaṃ āvajjetvā ‘‘sacāhaṃ akhaṇḍasīlā, iminā me saccena putto uppajjatū’’ti saccakiriyamakāsi. Tassā sīlatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. Sakko āvajjento taṃ kāraṇaṃ ñatvā ‘‘candādeviyā puttapaṭilābhassa upāyaṃ karissāmī’’ti tassā anucchavikaṃ puttaṃ upadhārento bodhisattaṃ tāvatiṃsabhavane nibbattitvā tattha yāvatāyukaṃ ṭhatvā tato cavitvā uparidevaloke uppajjitukāmaṃ disvā tassa santikaṃ gantvā ‘‘samma, tayi manussaloke uppanne pāramiyo ca te pūressanti, mahājanassa ca vuḍḍhi bhavissati, ayaṃ kāsirañño candā nāma aggamahesī puttaṃ pattheti, tassā kucchiyaṃ uppajjāhī’’ti āha.
此中有个前因后果：过去在巴拉那西，有迦尸国王统治国土。那时妇女六万多，无一儿女。众人说：“我们王室无子相继。”遂聚会王前请求赐子。国王应允六万妇女：“你们应得子嗣。”然而虽然有侍女献殷勤，却未得子嗣。有一名贵妇阿迦末哈·玛达女儿名为安达，她品行端正。国王对她说：“你也应当得子。”当她满月守斋，发誓持戒：“我持坚固清净戒律，愿以此誓生子。”因其戒德力量，天帝亲示圣座。天帝知晓安达得子事宜，护持胚胎，转生于忉利天宫，将之育养，久久护卫，欲降世间，访问其处，称：“她确实人间生，上具度，成圣品，群众增长，诚为迦尸国王安达之子，愿为楷模。”
So ‘‘sādhū’’ti paṭissuṇitvā tassā kucchiyaṃ paṭisandhiṃ gaṇhi. Tassa sahāyā pañcasatā devaputtā khīṇāyukā devalokā cavitvā tasseva rañño amaccabhariyānaṃ kucchīsu paṭisandhiṃ gaṇhiṃsu. Devī gabbhassa patiṭṭhitabhāvaṃ ñatvā rañño ārocesi. Rājā gabbhaparihāraṃ dāpesi. Sā paripuṇṇagabbhā dhaññapuññalakkhaṇasampannaṃ puttaṃ vijāyi. Taṃdivasameva amaccagehesu pañcakumārasatāni vijāyiṃsu. Ubhayampi sutvā rājā ‘‘mama puttassa parivārā ete’’ti pañcannaṃ dārakasatānaṃ pañcadhātisatāni pesetvā kumārapasādhanāni ca pesesi. Mahāsattassa pana atidīghādidosavivajjitā alambatthanā madhurathaññā catusaṭṭhidhātiyo datvā mahantaṃ sakkāraṃ katvā candādeviyāpi varaṃ adāsi. Sā gahitakaṃ katvā ṭhapesi. Dārako mahatā parivārena vaḍḍhati. Atha naṃ ekamāsikaṃ alaṅkaritvā rañño santikaṃ ānayiṃsu. Rājā piyaputtaṃ oloketvā āliṅgitvā aṅke nisīdāpetvā ramayamāno nisīdi.
安达闻此称赞，即应允其所言。助力者五百天子离生天，护持国王众妃子得到所求。女王知晓胎儿安然，告诉国王。国王赐予胎儿保护。女王得满月胎具丰隆，五天内生五男。二人互闻此事，国王说：“这是我子弟护法家族。”为五童送去五嗣金属配件及童子学习用具。大丈夫为此德故给与重大礼遇，女王也受尊敬。她装饰华美，置于宫中。月满之际，大丈夫带领众多侍卫前来国王处。国王观视爱子，拥抱安置于膝上，欢愉地欢聚于坐。
§50
50. Tasmiṃ khaṇe cattāro corā ānītā. Rājā tesu ekassa sakaṇṭakāhi kasāhi pahārasahassaṃ āṇāpesi, ekassa saṅkhalikāya bandhitvā bandhanāgārappavesanaṃ, ekassa sarīre sattippahāradānaṃ, ekassa sūlāropanaṃ. Mahāsatto pitu kathaṃ sutvā saṃvegappatto hutvā ‘‘aho mama pitā rajjaṃ nissāya bhāriyaṃ nirayagāmikammaṃ karotī’’ti cintesi. Punadivase naṃ setacchattassa heṭṭhā alaṅkatasirisayane nipajjāpesuṃ.
当下刻，四名盗贼被捕。国王用刺棒和鞭子对其中一人施以击打，将另一人以铁链锁绑，送入监牢；又给第三人身上施以七十杖的鞭打；对第四人则施以刺痛刑具。大贤者闻父亲受此惨刑，心生强烈震动，思惟曰：「唉，我父依仗王权，竟使妻子陷入地狱苦报。」翌日，他睡在白纱帐下头饰华丽的寝榻上。
So thokaṃ niddāyitvā paṭibuddho akkhīni ummīletvā setacchattaṃ olokento mahantaṃ sirivibhavaṃ passi. Athassa pakatiyāpi saṃvegappattassa atirekataraṃ bhayaṃ uppajji. So ‘‘kuto nu kho ahaṃ imaṃ rājagehaṃ āgato’’ti upadhārento jātissarañāṇena devalokato āgatabhāvaṃ ñatvā tato paraṃ olokento ussadaniraye pakkabhāvaṃ passi. Tato paraṃ olokento tasmiṃyeva nagare rājabhāvaṃ passi. Atha so ‘‘ahaṃ vīsativassāni rajjaṃ kāretvā asītivassasahassāni ussadaniraye pacciṃ, idāni punapi imasmiṃ coragehe nibbattosmi, pitāpi me hiyyo catūsu coresu ānītesu tathārūpaṃ pharusaṃ nirayasaṃvattanikaṃ kathaṃ kathesi. Na me iminā aviditavipulānatthāvahena rajjena attho, kathaṃ nu kho imamhā coragehā mucceyya’’nti cintento nipajji. Atha naṃ ekā devadhītā ‘‘tāta temiyakumāra, mā bhāyi, tīṇi aṅgāni adhiṭṭhahitvā tava sotthi bhavissatī’’ti samassāsesi. Taṃ sutvā mahāsatto rajjasaṅkhātā anatthato muccitukāmo soḷasasaṃvaccharāni tīṇi aṅgāni acalādhiṭṭhānavasena adhiṭṭhahi. Tena vuttaṃ ‘‘kicchāladdhaṃ piyaṃ putta’’ntiādi.
他稍稍睡醒，睁开眼观察白纱帐，见其极大庄严辉煌。然后因内心生起的强烈震怖，心中更增恐惧。随即思惟：「我从何处而来至此王宫？」因缘识通晓在天界来临之状，随后观见自己将往恶趣地狱受苦。再看他所居住的同一城镇，见国王权势显赫。于是自念：「我曾二十载治理国政，转十万载受恶趣苦难，如今再在此盗贼之家生身，父亲还以同样残忍刑罚责四盗贼。因我对无明愚昧所致国家危亡，何以此盗贼之家得解脱？」思想如此而沉默不语。这时一位天女对他说：「大人，此乃少年儿子，勿恐怖，三肢安住则得安全。」大贤者闻之，虽望断国政归无所有，忧念解脱仍求，十六年间以这三肢坚定不动执持。有言道：「辛苦所得乃亲爱之子」等。
Tattha kicchāladdhanti kicchena kasirena cirakālapatthanāya laddhaṃ. Abhijātanti jātisampannaṃ. Kāyajutiyā ceva ñāṇajutiyā ca samannāgatattā jutindharaṃ. Setacchattaṃ dhārayitvāna, sayane poseti maṃ pitāti pitā me kāsirājā ‘‘mā naṃ kumāraṃ rajo vā ussāvo vā’’ti jātakālato paṭṭhāya setacchattassa heṭṭhā sirisayane sayāpetvā mahantena parivārena maṃ poseti.
此处“辛苦所得”谓以艰难、多少世间苦积久所得。大贤者出身高贵，具有肉体缠累与智慧资具。怀抱白纱帐睡卧，父亲即是我父，乃伽尸国王，自生起即关怀备至，安寝于白纱帐下头侧，以大华盖围护养护我。
§51
51.Niddāyamāno sayanavare pabujjhitvā ahaṃ olokento paṇḍaraṃ setacchattaṃ addasaṃ. Yenāhaṃ nirayaṃ gatoti yena setacchattena tato tatiye attabhāve ahaṃ nirayaṃ gato, setacchattasīsena rajjaṃ vadati.
刚醒起，从床上坐起，观看那雪白纱帐。思惟自己曾入地狱，因白纱帐知晓自己曾入其中第三个身躯，白纱帐之色显示国家之相。
§52
52.Saha diṭṭhassa me chattanti taṃ setacchattaṃ diṭṭhassa diṭṭhavato me saha tena dassanena, dassanasamakālamevāti attho. Tāso uppajji bheravoti suparividitādīnavattā bhayānako cittutrāso udapādi. Vinicchayaṃ samāpanno, kathāhaṃ imaṃ muñcissanti kathaṃ nu kho ahaṃ imaṃ rajjaṃ kāḷakaṇṇiṃ muñceyyanti evaṃ vicāraṇaṃ āpajjiṃ.
白纱帐与我见识相应，因相应境起。因见彼沙皇，生怖惧心，极知痛苦危险，心中恐惧升起。思惟当弃此身，心生疑虑苦恼，如何弃此国土王城沙皇乎？如此怀疑思惟而生。
§53
53.Pubbasālohitā mayhanti pubbe ekasmiṃ attabhāve mama mātubhūtapubbā tasmiṃ chatte adhivatthā devatā mayhaṃ atthakāminī hitesinī. Sā maṃ disvāna dukkhitaṃ, tīsu ṭhānesu yojayīti sā devatā maṃ tathā cetodukkhena dukkhitaṃ disvā mūgapakkhabadhirabhāvasaṅkhātesu tīsu rajjadukkhato nikkhamanakāraṇesu yojesi.
往昔鲜红布匹为我所有，前生曾为我母土，白纱帐为天神所覆护，乃有利我之意。那天神见我心苦，于三处所，悉心护持我；乃以心中苦悲，见我染三个国境之苦，因王城之苦缘故护持我出离。
§54
54.Paṇḍiccayanti paṇḍiccaṃ, ayameva vā pāṭho. Mā vibhāvayāti mā pakāsehi. Bālamatoti bāloti ñāto. Sabboti sakalo antojano ceva bahijano ca. Ocināyatūti nīharathetaṃ kāḷakaṇṇinti avajānātu. Evaṃ tava attho bhavissatīti evaṃ yathāvuttanayena avajānitabbabhāve sati tuyhaṃ gehato nikkhamanena hitaṃ pāramiparipūraṇaṃ bhavissati.
『有智者意魔障智』，这句话本身就是教义。切勿解散或破坏它。『愚者谓愚』，是其称谓。『一切即整体，内外皆有』。『应当除去』是说应将其灭除，被称为黑瞳者。如此你的义理成立。正因为如此，在明了本义的前提下，应当抛弃此见。如此你离开家门后，必将获得利益及完成彼岸。
§55
55.Tetaṃvacananti te etaṃ tīṇi aṅgāni adhiṭṭhāhīti vacanaṃ. Atthakāmāsi me ammāti amma devate, mama atthakāmā asi. Hitakāmāti tasseva pariyāyavacanaṃ. Atthoti vā ettha sukhaṃ veditabbaṃ. Hitanti tassa kāraṇabhūtaṃ puññaṃ.
『对此语说』，是指这语句包含三部分，称为『持有』言。『愿我得益』意味着对神祇祈祷：我愿对此有利。『有益』即其同义词。『益』谓当以此种福德快乐感知。『利』者，乃是因缘所成之功德。
§56
56.Sāgareva thalaṃ labhinti coragehe vatāhaṃ jāto, ahu me mahāvatānatthoti sokasāgare osīdanto tassā devatāya ahaṃ vacanaṃ sutvā sāgare osīdanto viya thalaṃ patiṭṭhaṃ alabhiṃ, rajjakulato nikkhamanopāyaṃ alabhinti attho. Tayo aṅge adhiṭṭhahinti yāva gehato nikkhamiṃ, tāva tīṇi aṅgāni kāraṇāni adhiṭṭhahiṃ.
彼如大海岸边的土地被盗贼占据，风暴生起，我忧愁称其为大风暴之故。犹如哀叹大海。听闻神祇之言，哀叹如大海一样，我亦得大地之稳固。若自家出离即获得方法。依止三部分言语，於出家前，三部分皆为因缘。
§57
57. Idāni tāni sarūpato dassetuṃ ‘‘mūgo ahosi’’nti gāthamāha. Tattha pakkhoti pīṭhasappi. Sesaṃ suviññeyyameva.
此时，为显现其真相，歌咏曰『彼愚者罢』。其中『坐饼』喻借床席。剩余部分人们当悉知。
Evaṃ pana mahāsatte devatāya dinnanaye ṭhatvā jātavassato paṭṭhāya mūgādibhāvena attānaṃ dassente mātāpitaro dhātiādayo ca ‘‘mūgānaṃ hanupariyosānaṃ nāma evarūpaṃ na hoti, badhirānaṃ kaṇṇasotaṃ nāma evarūpaṃ na hoti, pīṭhasappīnaṃ hatthapādā nāma evarūpā na honti, bhavitabbamettha kāraṇena, vīmaṃsissāma na’’nti cintetvā ‘‘khīrena tāva vīmaṃsissāmā’’ti sakaladivasaṃ khīraṃ na denti. So sussantopi khīratthāya saddaṃ na karoti.
因在此，伟大神众在生者前立约，以愚者等身形为例，自身现形。母父等道：『愚者其口无扬起之形，聋者无听觉之耳，坐饼人无手足形状。此处当知因缘，当检视。』思虑后曰：『我们今日一天不去给奶。』即便入睡亦不为奶发声。
Athassa mātā ‘‘putto me chāto, khīramassa dethā’’ti khīraṃ dāpesi. Evaṃ antarantarā khīraṃ adatvā ekasaṃvaccharaṃ vīmaṃsantāpi antaraṃ na passiṃsu. Tato ‘‘kumārakā nāma pūvakhajjakaṃ piyāyanti, phalāphalaṃ piyāyanti, kīḷanabhaṇḍakaṃ piyāyanti, bhojanaṃ piyāyantī’’ti tāni tāni palobhanīyāni upanetvā vīmaṃsanavasena palobhentā yāva pañcavassakālā antaraṃ na passiṃsu. Atha naṃ ‘‘dārakā nāma aggito bhāyanti, mattahatthito bhāyanti, sappato bhāyanti, ukkhittāsikapurisato bhāyanti, tehi vīmaṃsissāmā’’ti yathā tehissa anattho na jāyati, tathā purimameva saṃvidahitvā atibhayānakākārena upagacchante kāresuṃ.
彼母曰：『我儿孤子，请将奶给他。』遂供奶。于期间断数次给奶，而一岁期内检视时，彼等仍未闻见。后曰：『小儿名为先尝食，喜爱水果、熟果、游戏玩具及饮食。』诱其兴趣，检视时，彼等在五年期间内未见。又曰：『孩儿们敬畏火焰，敬畏酒器，敬畏奴仆，敬畏发怒之男子，我们当检视。』如使其无害，依往例通知，带以极可怖鸟声，前往祭坛作祈祷。
Mahāsatto nirayabhayaṃ āvajjetvā ‘‘ito sataguṇena sahassaguṇena satasahassaguṇena nirayo bhāyitabbo’’ti niccalova hoti. Evampi vīmaṃsitvā antaraṃ na passantā puna ‘‘dārakā nāma samajjatthikā hontī’’ti samajjaṃ kāretvāpi mahāsattaṃ sāṇiyā parikkhipitvā ajānantasseva catūsu passesu saṅkhasaddehi bherisaddehi ca sahasā ekaninnādaṃ kāretvāpi andhakāre ghaṭehi dīpaṃ upanetvā sahasā ālokaṃ dassetvāpi sakalasarīraṃ phāṇitena makkhetvā bahumakkhike ṭhāne nipajjāpetvāpi nhāpanādīni akatvā uccārapassāvamatthake nipannaṃ ajjhupekkhitvāpi tattha ca palipannaṃ sayamānaṃ parihāsehi akkosanehi ca ghaṭṭetvāpi heṭṭhāmañce aggikapallaṃ katvā uṇhasantāpena pīḷetvāpīti evaṃ nānāvidhehi upāyehi vīmaṃsantāpissa antaraṃ na passiṃsu.
大人因惧怕地狱之苦，而断言『地狱当以百倍、千倍、万倍的善行来镇怖』如同固定不变一般。如此思虑却不见其中缘由，即使生起『儿童名为『适合社会之人』』之念而使之生起，他却对大人大声呵斥，好像不知内心黑暗中所执著的净瓶，面对四周众生和恶声突然齐声一念不乱；纵然点亮灯盏，猛然发光，纵然用口面涂抹蜂蜜，置入众多蜂群之中；纵然不作沐浴等动作，面目泛滥怨念；纵然对躺坐其中的自己以嘲讽侮辱加以殴打；纵然在较低处点燃火把，用热烟熏灼压迫，种种手段百般思虑，却依旧未见其中因缘。
Mahāsatto hi sabbattha nirayabhayameva āvajjetvā adhiṭṭhānaṃ avikopento niccalova ahosi. Evaṃ pannarasavassāni vīmaṃsitvā atha soḷasavassakāle ‘‘pīṭhasappino vā hontu mūgabadhirā vā rajanīyesu arajjantā dussanīyesu adussantā nāma natthīti nāṭakānissa paccupaṭṭhapetvā vīmaṃsissāmā’’ti kumāraṃ gandhodakena nhāpetvā devaputtaṃ viya alaṅkaritvā devavimānakappaṃ pupphagandhadāmādīhi ekāmodapamodaṃ pāsādaṃ āropetvā uttamarūpadharā bhāvavilāsasampannā devaccharāpaṭibhāgā itthiyo upaṭṭhapesuṃ – ‘‘gacchatha naccādīhi kumāraṃ abhiramāpethā’’ti. Tā upagantvā tathā kātuṃ vāyamiṃsu. So buddhisampannatāya ‘‘imā me sarīrasamphassaṃ mā vindiṃsū’’ti assāsapassāse nirundhi. Tā tassa sarīrasamphassaṃ avindantiyo ‘‘thaddhasarīro esa, nāyaṃ manusso, yakkho bhavissatī’’ti pakkamiṃsu.
正因如此，大人处处内心惧怕地狱，却平静坚定不动。经十五年反复深思，至十六年时策划排演剧目，内容是『无论是否啞巴聋子，或长夜中不予嗔怒，不为恶名所恶』。于是洗净少年、盛饰如天子，建造华丽楼阁，施以天界香花等供养，众女侍奉如天女般侍候——『请以舞蹈娱乐少年，使其欢喜』。众人聚集，或作舞或欲演戏。少年以德慧约束自己，断绝酒食窥探，其身虽不被称赞却觉『沉重身体非人，是邪灵』的声音涌现。
Evaṃ soḷasa vassāni soḷasahi mahāvīmaṃsāhi anekāhi ca khuddakavīmaṃsāhi pariggaṇhituṃ asakkuṇitvā mātāpitaro ‘‘tāta, temiyakumāra, mayaṃ tava amūgādibhāvaṃ jānāma, na hi tesaṃ evarūpāni mukhakaṇṇasotapādāni honti, tvaṃ amhehi patthetvā laddhaputtako, mā no nāsehi, sakalajambudīpe rājūnaṃ santikā garahato mocehī’’ti saha visuṃ visuñca anekavāraṃ yāciṃsu. So tehi evaṃ yāciyamānopi asuṇanto viya hutvā nipajji.
如此，十六年他无法承受长久多次的深思和细小的反思，父母便多次恳请他说：『儿啊，我们知道你有聋哑之病，这病非口耳眼足等根本，愿你收养我们为亲子。请莫毁我等，在整个南瞻部洲诸国君王面前请解除他的痛苦』。他虽受请，犹如未听般沉默伏卧。
§58
58. Atha rājā mahāsattassa ubho pāde kaṇṇasote jivhaṃ ubho ca hatthe kusalehi purisehi vīmaṃsāpetvā ‘‘yadipi apīṭhasappiādīnaṃ viyassa pādādayo, tathāpi ayaṃ pīṭhasappi mūgabadhiro maññe, īdise kāḷakaṇṇipurise imasmiṃ gehe vasante tayo antarāyā paññāyanti jīvitassa vā chattassa vā mahesiyā vā’’ti lakkhaṇapāṭhakehi idāni kathitaṃ. Jātadivase pana ‘‘tumhākaṃ domanassapariharaṇatthaṃ ‘dhaññapuññalakkhaṇo’ti vutta’’nti amaccehi ārocitaṃ sutvā antarāyabhayena bhīto ‘‘gacchatha naṃ avamaṅgalarathe nipajjāpetvā pacchimadvārena nīharāpetvā āmakasusāne nikhaṇathā’’ti āṇāpesi. Taṃ sutvā mahāsatto haṭṭho udaggo ahosi – ‘‘cirassaṃ vata me manoratho matthakaṃ pāpuṇissatī’’ti. Tena vuttaṃ ‘‘tato me hatthapāde cā’’tiādi.
58. 后来国王为大人仔细检查双脚、耳根、舌头、双手，测察身心情况，说：『虽有聋哑等根病，然此少年被视为聋哑似应非确实。大人此时与家中三位黑耳人相处，他们因妨碍生命、王后等事而生怨』。当日得知后，仆人们为解除忧愁称赞『这是以福德作根基之人』。大人因畏惧妨碍怕遭不祥，吩咐『将他载于车不动，安置于西门隐匿于安全地方』。闻此话时，大人起身喜悦，作『我久愿之事终将实现』的念头，遂唱道『由此我的手足……』。
Tattha maddiyāti maddanavasena vīmaṃsitvā. Anūnatanti hatthādīhi avikalataṃ. Nindisunti ‘‘evaṃ anūnāvayavopi samāno mūgādi viya dissamāno ‘‘rajjaṃ kāretuṃ abhabbo, kāḷakaṇṇipuriso aya’’nti garahiṃsu. ‘‘Niddisu’’ntipi pāṭho, vadiṃsūti attho.
此处所谓“madidi”为“madana”（意为迷惑、烦恼等）之意思，反复思考。双手身体尚未失明行为完整，旁人讥诮称『即使仅此部分，犹如盲聋长夜的黑耳男子，亦无能为力治理国家』。此是对其贬斥之言，含义是『应当讥诮』。
§59
59.Chaḍḍanaṃ anumodisunti rājadassanatthaṃ āgatā sabbepi janapadavāsino senāpatipurohitappamukhā rājapurisā te sabbepi ekamanā samānacittā hutvā antarāyapariharaṇatthaṃ raññā āṇattā bhūmiyaṃ nikhaṇanavasena mama chaḍḍanaṃ mukhasaṅkocaṃ akatvā abhimukhabhāvena sādhu suṭṭhu idaṃ kattabbamevāti anumodiṃsu.
59. 众人皆赞同放弃悲怆，为皇室视察，当地人民、将军、经师、王子等众皆齐心协力，旨在解除障碍。王者发誓，勿使忧愁萦绕，开辟平坦之地，亲自承诺：『此舍弃忧愁必当恰当良善完成』。众皆赞同。
§60
60.So me attho samijjhathāti yassatthāya yadatthaṃ tato mūgādibhāvādhiṭṭhānavasena dukkaracaraṇaṃ ciṇṇaṃ caritaṃ, so attho mama samijjhati. Tesaṃ mama mātāpituādīnaṃ matiṃ adhippāyaṃ sutvā so ahaṃ mama adhippāyasamijjhanena haṭṭho anupadhāretvā bhūmiyaṃ nikhaṇanānujānanena saṃviggamānasova ahosinti vacanasesena sambandho veditabbo.
如是，我之意即为所应之意，即是指由此所表义因执迷无知等缠身，故行为艰难险阻、难以持守，故此行为略有败坏，则其意即由此而成。对此，我闻得父母等心意的主宰，得此主宰意义，我便不怀私心，舍弃偏见，并随顺其意，心生感应。此际，须以言语加以体会其关系，方能知晓此义。
§61
61. Evaṃ kumārassa bhūmiyaṃ nikhaṇane raññā āṇatte candādevī taṃ pavattiṃ sutvā rājānaṃ upasaṅkamitvā, ‘‘deva, tumhehi mayhaṃ varo dinno, mayā ca gahitakaṃ katvā ṭhapito, taṃ me idāni dethā’’ti. ‘‘Gaṇha, devī’’ti. ‘‘Puttassa me rajjaṃ dethā’’ti. ‘‘Putto te kāḷakaṇṇī, na sakkā dātu’’nti. ‘‘Tena hi, deva, yāvajīvaṃ adento satta vassāni dethā’’ti. ‘‘Tampi na sakkā’’ti. ‘‘Cha vassāni, pañcacattāritīṇidveekaṃ vassaṃ, satta māse, chapañcacattārotayodveekaṃ māsaṃaddhamāsaṃsattāhaṃ dethā’’ti. Sādhu gaṇhāti.
如是，王后安娜他·旃陀达维得闻王命令，便前往国王面前，说：“天子，汝赐我国，且由我所摄持而立者，即今请授予我。”王答：“承汝意。”王后又说：“请赐王子国土。”王答：“此子黑目，不能赐汝。”王后说：“诸天啊，愿赐予子，直至活命终止，七年时限。”天答：“此亦不可。”王后又说：“我请赐六年零十五个月加二十二个月共计七年七个月。”天答：“此亦不许。”王后依此因循七次请求，天人皆答不许。遂王后请受。
Sā puttaṃ alaṅkārāpetvā ‘‘temiyakumārassa idaṃ rajja’’nti nagare bheriṃ carāpetvā nagaraṃ alaṅkārāpetvā puttaṃ hatthikkhandhaṃ āropetvā setacchattaṃ matthake kārāpetvā nagaraṃ padakkhiṇaṃ katvā āgataṃ alaṅkatasirisayane nipajjāpetvā sabbarattiṃ yāci – ‘‘tāta temiya, taṃ nissāya soḷasa vassāni niddaṃ alabhitvā rodamānāya me akkhīni uppakkāni, sokena hadayaṃ bhijjati viya, tava apīṭhasappiādibhāvaṃ jānāmi, mā maṃ anāthaṃ karī’’ti. Iminā niyāmena cha divase yāci. Chaṭṭhe divase rājā sunandaṃ nāma sārathiṃ pakkosāpetvā ‘‘sve pātova avamaṅgalarathena kumāraṃ nīharitvā āmakasusāne bhūmiyaṃ nikhaṇitvā pathavivaḍḍhanakakammaṃ katvā ehī’’ti āha. Taṃ sutvā devī ‘‘tāta, kāsirājā taṃ sve āmakasusāne nikhaṇituṃ āṇāpesi. Sve maraṇaṃ pāpuṇissatī’’ti āha.
王后装饰王子，并令城中敲鼓，装饰全城，令王子骑象，施设青盖于头顶，环绕城中一周。到来时，引王子入卧室安置，并整夜哀恳地央求曰：“父亲王子，鉴于此事，十六年未得安眠，眼睛流泪溢出，心如被伤，知你背负覆皮之苦，愿莫令我孤苦。”依此规劝，哀怨六天。第六天，王命名曰苏南达之御者驾车，言：“速将皇子藏入自家祠地，令其从事土地增产之事，遣来。”王后闻之言：“父亲，迦尸国王欲令其籍入自己祠地，自当死于此处。”
Mahāsatto taṃ sutvā ‘‘temiya, soḷasa vassāni tayā kato vāyāmo matthakaṃ patto’’ti haṭṭho udaggo ahosi. Mātuyā panassa hadayaṃ bhijjanākāraṃ viya ahosi. Atha tassā rattiyā accayena pātova sārathi rathaṃ ādāya dvāre ṭhapetvā sirigabbhaṃ pavisitvā ‘‘devi, mā mayhaṃ kujjhi, rañño āṇā’’ti puttaṃ āliṅgitvā nipannaṃ deviṃ piṭṭhihatthena apanetvā kumāraṃ ukkhipitvā pāsādā otari. Devī uraṃ paharitvā mahāsaddena paridevitvā mahātale ohīyi.
王子闻此语，心念“此十六年汝何尝努力获胜？”顿时起勇，神气昂扬。惟母心如流血伤痛。其夜，御者挟车至门口，让王子进入，于是拥抱息怒，对王后说：“夫人，勿伤我，王命所至。”抱住王子，引其上楼，王子下了宫殿。王后抱胸大声哀哭，悲痛欲绝，遂坠大地。
Atha naṃ mahāsatto oloketvā ‘‘mayi akathente mātu soko balavā bhavissatī’’ti kathetukāmo hutvāpi ‘‘sace kathessāmi soḷasa vassāni kato vāyāmo mogho bhavissati, akathento panāhaṃ attano ca mātāpitūnañca paccayo bhavissāmī’’ti adhivāsesi. Sārathi ‘‘mahāsattaṃ rathaṃ āropetvā pacchimadvārābhimukhaṃ rathaṃ pesessāmī’’ti pācīnadvārābhimukhaṃ pesesi. Ratho nagarā nikkhamitvā devatānubhāvena tiyojanaṭṭhānaṃ gato. Mahāsatto suṭṭhutaraṃ tuṭṭhacitto ahosi. Tattha vanaghaṭaṃ sārathissa āmakasusānaṃ viya upaṭṭhāsi. So ‘‘idaṃ ṭhānaṃ sundara’’nti rathaṃ okkamāpetvā maggapasse ṭhapetvā rathā oruyha mahāsattassa ābharaṇabhaṇḍaṃ omuñcitvā bhaṇḍikaṃ katvā ṭhapetvā kudālaṃ ādāya avidūre āvāṭaṃ khaṇituṃ ārabhi. Tena vuttaṃ ‘‘nhāpetvā anulimpitvā’’tiādi.
王子视之，说：“母亲若不言，汝忧必深。”虽欲言，而想：“若言，十六年心愿尽毁，默言则可成为母亲与父亲的依凭。”御者吩咐：“将皇车向西门转去，从西门出发。”御者遂将车驾向西门驶去。御车离城，如天神之助，速行三由旬。王子心情宽畅且欢喜。车驾侍从守护如护卫祭祀祠地。王道曰：“此地优美。”下车停车，安置于路旁。王子卸饰品及行李，取锄头，近处开始开垦以示“洗净并擦拭”等义。
Tattha nhāpetvāti soḷasahi gandhodakaghaṭehi nhāpetvā. Anulimpitvāti surabhivilepanena vilimpetvā. Veṭhetvā rājaveṭhananti kāsirājūnaṃ paveṇiyāgataṃ rājamakuṭaṃ sīse paṭimuñcitvā. Abhisiñcitvāti tasmiṃ rājakule rājābhisekaniyāmena abhisiñcitvā. Chattena kāresuṃ puraṃ padakkhiṇanti setacchattena dhāriyamānena maṃ nagaraṃ padakkhiṇaṃ kāresuṃ.
所谓“洗净”，即以十六只含香水的罐子冲洗之；所谓“擦拭”，即以香膏涂抹之。其意为为王冠除尘，并为国王家族施行加冕礼，以青盖绕城作为仪轨。
§62
62.Sattāhaṃ dhārayitvānāti mayhaṃ mātu candādeviyā varalābhanavasena laddhaṃ sattāhaṃ mama setacchattaṃ dhārayitvā. Uggate ravimaṇḍaleti tato punadivase sūriyamaṇḍale uggatamatte avamaṅgalarathena maṃ nagarato nīharitvā bhūmiyaṃ nikhaṇanatthaṃ sārathi sunando vanamupagacchi.
62.我持续了七天，这事是因我母亲月亮女神以优厚恩泽所赐。我持续了七天以为自己的织盖。称为“举起太阳轮”，次日，太阳轮升起时，因不吉的战车将我从城中驱赶出去，使我跌落地面，车夫苏南多便来到林中。
§63
63.Sajjassanti sannaddho assaṃ, yuge yojitassaṃ me rathaṃ maggato ukkamāpanavasena ekokāse katvā. Hatthamuccitoti muccitahattho, rathapācanato muttahatthoti attho. Atha vā hatthamuccitoti hatthamutto mama hatthato muccitvāti attho. Kāsunti āvāṭaṃ. Nikhātunti nikhaṇituṃ.
63.整齐排列、装备完备的战车，我曾用绳索系牢，就算被拉断也坚固无损。所谓“举手释放”即是手已放开；“释放解开战车”即是从车夫的手中解开。又说举手释放，是指我手已拿开。"Kāsu"(烤熟)意为“弯曲”；“Nikhātu”意为“击打”。
§64-5
64-5. Idāni yadatthaṃ mayā soḷasa vassāni mūgavatādiadhiṭṭhānena dukkaracariyā adhiṭṭhitā, taṃ dassetuṃ ‘‘adhiṭṭhitamadhiṭṭhāna’’nti gāthādvayamāha.
64-65.如今，我这十六年来以如同白痴般的固执行为践行，难以行走的生涯；为令世人见知此种“固执所行”，故作两句偈语说：
Tattha tajjento vividhakāraṇāti dvimāsikakālato paṭṭhāya yāva soḷasasaṃvaccharā thaññapaṭisedhanādīhi vividhehi nānappakārehi kāraṇehi tajjayanto bhayaviddhaṃsanavasena viheṭhiyamāno. Sesaṃ suviññeyyameva.
其中包括种种原因，自两个月以来经历了各种阻碍，历时十六年受诸多不同根由抗拒等各种方式阻止，因惧惭而含恨，遭人轻侮。剩余部分则应当很好理解。
Atha mahāsatto sunande kāsuṃ khaṇante ‘‘ayaṃ me vāyāmakālo’’ti uṭṭhāya attano hatthapāde sambāhitvā rathā otarituṃ me balaṃ atthīti ñatvā cittaṃ uppādesi. Tāvadevassa pādapatiṭṭhānaṭṭhānaṃ vātapuṇṇabhastacammaṃ viya uggantvā rathassa pacchimantaṃ āhacca aṭṭhāsi. So otaritvā katipaye vāre aparāparaṃ caṅkamitvā ‘‘yojanasatampi gantuṃ me balaṃ atthī’’ti ñatvā rathaṃ pacchimante gahetvā kumārakānaṃ kīḷanayānakaṃ viya ukkhipitvā ‘‘sace sārathi mayā saddhiṃ paṭivirujjheyya, atthi me paṭivirujjhituṃ bala’’nti sallakkhetvā pasādhanatthāya cittaṃ uppādesi. Taṅkhaṇaññeva sakkassa bhavanaṃ uṇhākāraṃ dassesi. Sakko taṃ kāraṇaṃ ñatvā vissakammaṃ āṇāpesi – ‘‘gaccha kāsirājaputtaṃ alaṅkarohī’’ti. So ‘‘sādhū’’ti vatvā dibbehi ca mānusehi ca alaṅkārehi sakkaṃ viya taṃ alaṅkari. So devarājalīḷāya sārathissa khaṇanokāsaṃ gantvā āvāṭatīre ṭhatvā –
那时，伟大的苏南多起身说：“这是我的努力时间”，举起自己的手足，知晓自己有力量下车，便鼓励心意。那时他像风神挥舞充满风的旗帜般，走到战车的西侧停下。下车后走了几周，反复衡量后，知晓自己有力行走百余里，便拉着战车的西侧，像小王子玩耍一样跳跃，“若能与车夫同心调伏，必有力分摊责任”，为使内心安稳而鼓励自己。这立即显示出了勇士的气势。天帝知此因缘，派遣使者说：“去找迦尸国王之子，饰品华美之人。”他回应说“好”，以天人及人间的装饰美化他，宛如天帝般打扮。天帝戏弄般来到车夫近旁，站在弯曲河岸边报时——
‘‘Kinnu santaramānova, kāsuṃ khaṇasi sārathi;
“为何你像动画般徘徊不定，车夫呀，你在何处徘徊？”
Puṭṭho me samma akkhāhi, kiṃ kāsuyā karissasī’’ti. (jā. 2.22.3) –
汝问我当如实宣说：‘汝将作何等愚行？’
Āha.
说。
Tena uddhaṃ anoloketvāva –
尔时彼人仰望高处，目不转睛，
‘‘Rañño mūgo ca pakkho ca, putto jāto acetaso;
曰：‘国王虽盲且跛，子生无知觉，
Somhi raññā samajjhiṭṭho, puttaṃ me nikhaṇaṃ vane’’ti. (jā. 2.22.4) –
然于国王之宫中坐定，儿已被放逐荒林。’
Vutte mahāsatto –
说时，大圣者心怀庄严，自在无碍，
‘‘Na badhiro na mūgosmi, na pakkho na ca vīkalo;
“我既非聋者，亦非哑者，亦非瘸者，亦非瞎者；
Adhammaṃ sārathi kayirā, maṃ ce tvaṃ nikhaṇaṃ vane.
若你照非正法驾驭我，于荒野中陷我，我绝不从受。”
‘‘Ūrū bāhuñca me passa, bhāsitañca suṇohi me;
“观看我的胸膛与双臂，倾听我所言语；
Adhammaṃ sārathi kayirā, maṃ ce tvaṃ nikhaṇaṃ vane’’ti. (jā. 2.22.5-6) –
若你照非正法驾驭我，于荒野中陷我，我绝不从受。”（生经，卷二，第22章，第5至6节）——
Vatvā puna tena āvāṭakhaṇanaṃ pahāya uddhaṃ oloketvā tassa rūpasampattiṃ disvā ‘‘manusso vā devo vā’’ti ajānantena –
说毕，舍弃那遮挡之处，抬头环顾，见其容貌成就，心生不解：“此乃人乎？抑天众乎？”
‘‘Devatā nusi gandhabbo, adu sakko purindado;
“是鬼神也，非天龙非萨咖神；
Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ maya’’nti. (jā. 2.22.7) –
「汝是谁，父亲又是谁，我如何认识那人？」
Vutte –
在说了之后——
‘‘Namhi devo na gandhabbo, nāpi sakko purindado;
「此处既非天神，亦非天帝，人中之王也不是；
Kāsirañño ahaṃ putto, yaṃ kāsuyā nikhaññasi.
我是迦尸王的儿子，汝由迦尸王所放逐。
‘‘Tassa rañño ahaṃ putto, yaṃ tvaṃ sammūpajīvasi;
彼迦尸王之子，即是你所侍奉者；
Adhammaṃ sārathi kayirā, maṃ ce tvaṃ nikhaṇaṃ vane.
汝若驱逐我出林，不应为非正法之仆。」
‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;
『可以憩息于树荫之下，或坐或卧，』者，指安住于树荫，或采取坐姿或卧姿休憩。
Na tassa sākhaṃ bhañjeyya, mittadubbho hi pāpako.
『勿折其枝叶，恶友实为罪恶，』者，喻莫破坏如树的枝干，因恶友乃恶行之源。
‘‘Yathā rukkho tathā rājā, yathā sākhā tathā ahaṃ;
『如同树木一般，如王如枝叶，』者，譬喻王与枝叶犹如树木整体，意指相互依存。
Yathā chāyūpago poso, evaṃ tvamasi sārathi;
『如同树荫下获得滋养，尔当为我良马，』者，比喻获得遮蔽保护，愿你如良驹护持我。
Adhammaṃ sārathi kayirā, maṃ ce tvaṃ nikhaṇaṃ vane’’ti. (jā. 2.22.8-11) –
『若为恶驹，我当在荒野中击打尔，』者，言若行不正则受到严罚，以此喻恶驹不可容忍。(出自《耶舍经》二部二十二章八至十一节)
Ādinā nayena dhammaṃ desetvā tena nivattanatthaṃ yācito anivattanakāraṇaṃ pabbajjāchandaṃ tassa ca hetu nirayabhayādikaṃ atītabhave attano pavattiṃ vitthārena kathetvā tāya dhammakathāya tāya ca paṭipattiyā tasmimpi pabbajitukāme jāte rañño imaṃ –
起首以引导之师承教授法义，于求回转中求导归之义。因求转不回故，出家心生起。又将恶趣畏惧等缘由，详尽阐述昔生自身之修行经历。以此经文及修行规范，于此出家欲发人，即王中此人。
‘‘Rathaṃ niyyātayitvāna, anaṇo ehi sārathi;
“驾驭战车，来自无财者，行使驾车人；
Anaṇassa hi pabbajjā, etaṃ isīhi vaṇṇita’’nti. (jā. 2.22.44) –
因为无财者的出家，正如长者们所称述。”（起经 2.22.44）——
Vatvā taṃ vissajjesi.
说毕便放他去。
So rathaṃ ābharaṇāni ca gahetvā rañño santikaṃ gantvā tamatthaṃ ārocesi. Rājā tāvadeva ‘‘mahāsattassa santikaṃ gamissāmī’’ti nagarato niggacchi saddhiṃ caturaṅginiyā senāya itthāgārehi nāgarajānapadehi ca. Mahāsattopi kho sārathiṃ uyyojetvā pabbajitukāmo jāto. Tassa cittaṃ ñatvā sakko vissakammaṃ pesesi – ‘‘temiyapaṇḍito pabbajitukāmo, tassa assamapadaṃ pabbajitaparikkhāre ca māpehī’’ti. So gantvā tiyojanike vanasaṇḍe assamaṃ māpetvā rattiṭṭhānadivāṭṭhānacaṅkamanapokkharaṇīphalarukkhasampannaṃ katvā sabbe ca pabbajitaparikkhāre māpetvā sakaṭṭhānameva gato. Bodhisatto taṃ disvā sakkadattiyabhāvaṃ ñatvā paṇṇasālaṃ pavisitvā vatthāni apanetvā tāpasavesaṃ gahetvā kaṭṭhatthare nisinno aṭṭha samāpattiyo, pañca ca abhiññāyo nibbattetvā pabbajjāsukhena assame nisīdi.
他执持战车驾具，前往王面前，诉说其意。国王当时即出城，欲与那大丈夫会见，携同由四辕战车、女仆以及民众构成的护卫，来到指定之地。那大丈夫也派遣驾车人，发愿出家。萨咖悉知其心意，吩咐崇敬护卫，“此人聪慧，欲出家，应考察其出家资格，勿使失误。”他前往距此三犍连的森林边缘，安置标记三犍连之地，夜昼巡察，搜罗周围有池塘、果树庇荫，管理齐备的出家所，安排完毕后返回车站。菩萨见状，知其为萨咖再世，进入树林会馆，取来行衣，坐于木床，成就八种禅定，达五种神通，以出家之乐安坐于三犍连。
Kāsirājāpi sārathinā dassitamaggena gantvā assamaṃ pavisitvā mahāsattena saha samāgantvā katapaṭisanthāro rajjena nimantesi. Temiyapaṇḍito taṃ paṭikkhipitvā anekākāravokāraṃ aniccatādipaṭisaṃyuttāya ca kāmādīnavapaṭisaṃyuttāya ca dhammiyā kathāya rājānaṃ saṃvejesi. So saṃviggamānaso gharāvāse ukkaṇṭhito pabbajitukāmo hutvā amacce itthāgāre ca pucchi. Tepi pabbajitukāmā ahesuṃ. Atha rājā candādeviṃ ādiṃ katvā soḷasa sahasse orodhe ca amaccādike ca pabbajitukāme ñatvā nagare bheriṃ carāpesi – ‘‘ye mama puttassa santike pabbajitukāmā, te pabbajantū’’ti. Suvaṇṇakoṭṭhāgārādīni ca vivarāpetvā vissajjāpesi. Nāgarā ca yathāpasāriteyeva āpaṇe vivaṭadvārāneva gehāni ca pahāya rañño santikaṃ agamaṃsu. Rājā mahājanena saddhiṃ mahāsattassa santike pabbaji. Sakkadattiyaṃ tiyojanikaṃ assamapadaṃ paripūri.
迦尸国王亦携驾车人，抵达山中森林入口，进入三犍连，与那大丈夫会合，共同宴请国王。聪慧之人批驳其言，以多样比喻述说无常、苦等法理，感动国王。国王心生忧惧，愤懑欲出家，寻访老妇女仆。遂三人皆有出家志趣。继而国王遣使讨伐旃陀罗及其众，获知有十六万人及多众均有出家心愿，于是巡行城内，宣告“凡吾子侄心有出家愿者，皆可出家。”又分发黄金仓库。百姓如常，即从城门撤退居所，入王所。国王与大眾共赴那大丈夫处出家。萨咖达提亚三犍连林地充实。
Sāmantarājāno ‘‘kāsirājā pabbajito’’ti sutvā ‘‘bārāṇasirajjaṃ gahessāmā’’ti nagaraṃ pavisitvā devanagarasadisaṃ nagaraṃ sattaratanabharitaṃ devavimānakappaṃ rājanivesanañca disvā ‘‘imaṃ dhanaṃ nissāya bhayena bhavitabba’’nti tāvadeva nikkhamitvā pāyāsuṃ. Tesaṃ āgamanaṃ sutvā mahāsatto vanantaṃ gantvā ākāse nisīditvā dhammaṃ desesi. Te sabbe saddhiṃ parisāya tassa santike pabbajiṃsu. Evaṃ aparepi aparepīti mahāsamāgamo ahosi. Sabbe phalāphalāni paribhuñjitvā samaṇadhammaṃ karonti. Yo kāmādivitakkaṃ vitakketi, tassa cittaṃ ñatvā mahāsatto tattha gantvā ākāse nisīditvā dhammaṃ deseti.
邻国诸侯闻“迦尸国王已出家”的消息，说：“当往巴拉那西地。”进入城市，见到天城附近、七宝镶嵌、梵宫众多的王宫后言：“此财产依赖必将生怖畏。”遂由此出发前往异地。当闻其到达，那大丈夫往森林中，坐于空中，宣说法法。诸人一体随众，皆至其所出家。诸如此类，接续不绝，聚集盛大。诸人享受各种果报，行持沙门之法。凡摒弃欲等邪念者，若其心知，皆令那大丈夫便至，坐于空中，宣说法义。
So dhammassavanasappāyaṃ labhitvā samāpattiyo abhiññāyo ca nibbatteti. Evaṃ aparopi aparopīti sabbepi jīvitapariyosāne brahmalokaparāyanā ahesuṃ. Tiracchānagatāpi mahāsatte isigaṇepi cittaṃ pasādetvā chasu kāmasaggesu nibbattiṃsu. Mahāsattassa brahmacariyaṃ ciraṃ dīghamaddhānaṃ pavattittha. Tadā chatte adhivatthā devatā uppalavaṇṇā ahosi, sārathi sāriputtatthero, mātāpitaro mahārājakulāni, parisā buddhaparisā, temiyapaṇḍito lokanātho.
故得闻法遂而入定，得成就通达之智。如此先后相继，诸众生终了生死缘尽，往生梵天界。三恶道众生及大身畜众心意安稳，生于六欲天上。大身众生长期修习梵行，经久不息。时，穹盖之下诸天现盖莲华色，长老沙利弗为乘师，诸父母及大王族属，佛弟子部众，圣哲提米娅，世尊皆临其侧。
Tassa adhiṭṭhānapāramī idha matthakaṃ pattā, sesapāramiyopi yathārahaṃ niddhāretabbā. Tathā māsajātakālato paṭṭhāya nirayabhayaṃ pāpabhīrutā rajjajigucchā nekkhammanimittaṃ mūgādibhāvādhiṭṭhānaṃ tattha ca virodhippaccayasamodhānepi niccalabhāvoti evamādayo guṇānubhāvā vibhāvetabbāti.
彼坚忍恒心完善，诸度波罗蜜皆应如理修持。譬如月生时节，恐怖地狱恶怖缠绕时，经藤缠绕生外道愚昧所执坚持，且于彼阻碍缘生皆不起心，无动摇状。此等修行品质，须明分辨其功德体验之义。
Temiyacariyāvaṇṇanā niṭṭhitā. · 德弥亚本生义释已毕。
Adhiṭṭhānapāramī niṭṭhitā. · 决意波罗蜜已毕。
7. Kapirājacariyāvaṇṇanā7. 咖毗王本生义释
§67
67. Sattame yadā ahaṃ kapi āsinti yasmiṃ kāle ahaṃ kapiyoniyaṃ nibbattitvā vuddhimanvāya nāgabalo thāmasampanno assapotakappamāṇo mahāsarīro kapi homi. Nadīkūle darīsayeti ekissā nadiyā tīre ekasmiṃ darībhāge yadā vāsaṃ kappemīti attho.
第六七章 伏猴为居时，彼时我成猴子，生于猴族，具智慧灵明，威力强盛，形体宏大，堪比万象。意谓居河畔之处，在一河流岸，一河段岸边栖居。
Tadā kira bodhisatto yūthapariharaṇaṃ akatvā ekacaro hutvā vihāsi. Tassā pana nadiyā vemajjhe eko dīpako nānappakārehi ambapanasādīhi phalarukkhehi sampanno. Bodhisatto thāmajavasampannatāya nadiyā orimatīrato uppatitvā dīpakassa pana nadiyā ca majjhe eko piṭṭhipāsāṇo atthi, tasmiṃ patati. Tato uppatitvā tasmiṃ dīpake patati. So tattha nānappakārāni phalāphalāni khāditvā sāyaṃ teneva upāyena paccāgantvā attano vasanaṭṭhāne vasitvā punadivasepi tatheva karoti. Iminā niyāmena vāsaṃ kappesi.
彼时未来佛未弃六根，离群独处独行安住。彼河流一中见一灯，灯具种种浇水施润之具，果树荫覆之物。未来佛以端正威德，起于河岸，河中灯旁有一蜂石，蜂石落处。彼起涵其上而落于灯。彼处诸多果实已被啖，下午即依此法还归住所，翌日复依旧如是栖息。以此规律寿命度日。
Tasmiṃ pana kāle eko kumbhīlo sapajāpatiko tassaṃ nadiyaṃ vasati. Tassa bhariyā bodhisattaṃ aparāparaṃ gacchantaṃ disvā tassa hadayamaṃse dohaḷaṃ uppādetvā kumbhīlaṃ āha – ‘‘mayhaṃ kho, ayyaputta, imassa vānarassa hadayamaṃse dohaḷo uppanno’’ti. So ‘‘sādhu, bhadde, lacchasī’’ti vatvā ‘‘ajja taṃ sāyaṃ dīpakato āgacchantameva gaṇhissāmī’’ti gantvā piṭṭhipāsāṇe nipajji. Bodhisatto taṃ divasaṃ gocaraṃ caritvā sāyanhasamaye dīpake ṭhitova pāsāṇaṃ oloketvā ‘‘ayaṃ pāsāṇo idāni uccataro khāyati, kiṃ nu kho kāraṇa’’nti cintesi. Mahāsattassa hi udakappamāṇañca pāsāṇappamāṇañca suvavatthāpitameva hoti. Tenassa etadahosi – ‘‘ajja imissā nadiyā udakaṃ neva hāyati, atha ca panāyaṃ pāsāṇo mahā hutvā paññāyati, kacci nu kho ettha mayhaṃ gahaṇatthāya kumbhīlo nipanno’’ti?
彼时有一雄象，邻于彼河流居住。其妻见未来佛往返，心生妒忌，于心间生恶念，谓雄象曰：“贵子，此猿族心生嫉妒。”雄象答曰：“善哉，尊者！今夕吾等当取，亦朝从灯旁拾蜜石。”遂至蜂石处。未来佛游行全天，晚归灯旁处，往视蜂石，思维曰：“此石今势更盛，未知何故？”大身众生水量与石量常常适度相称。于是思惟曰：“今者此河水不减，而是石大已生智慧，莫非将我捕获？”
So ‘‘vīmaṃsissāmi tāva na’’nti tattheva ṭhatvā pāsāṇena saddhiṃ kathento viya ‘‘bho, pāsāṇā’’ti vatvā paṭivacanaṃ alabhanto yāvatatiyaṃ ‘‘bho, pāsāṇā’’ti āha. Pāsāṇo paṭivacanaṃ na deti. Punapi bodhisatto ‘‘kiṃ, bho pāsāṇa, ajja mayhaṃ paṭivacanaṃ na desī’’ti āha. Kumbhīlo ‘‘addhā ayaṃ pāsāṇo aññesu divasesu vānarindassa paṭivacanaṃ deti maññe, ajja pana mayā ottharitattā na deti, handāhaṃ dassāmissa paṭivacana’’nti cintetvā ‘‘kiṃ vānarindā’’ti āha. ‘‘Kosi tva’’nti? ‘‘Ahaṃ kumbhīlo’’ti . ‘‘Kimatthaṃ ettha nipannosī’’ti? ‘‘Tava hadayaṃ patthayamāno’’ti. Bodhisatto cintesi – ‘‘añño me gamanamaggo natthi, paṭiruddhaṃ vata me gamana’’nti. Tena vuttaṃ –
彼复曰：“暂且观察如何。”于是立处，同石相语，谓之“哦，石啊”，竟无答复。未来佛复言:“为何石今日不语我？”雄象曰:“此石偶尔对猿王他日有答，今日独我而不答，应待我明日再见。”思维曰“何为猿王？”答曰：“我雄象。”复问:“为何来此？”答曰:“察视汝心室之间。”未来佛思维曰:“他路已无出路，此行受阻。”由是说法：
‘‘Pīḷito susumārena, gamanaṃ na labhāmahaṃ’’.
『被剧烈狂风所压迫，吾行路不得』。
§68
68.
‘‘Yamhokāse ahaṃ ṭhatvā, orā pāraṃ patāmahaṃ;
『彼岸边我佇立，欲越横渡那河流；
Tatthacchi sattuvadhako, kumbhīlo luddadassano’’ti.
彼处有凶兽恶虎，狰狞猖獗目露煞光』，如是言。
Tattha ‘‘pīḷito susumārenā’’ti addhagāthāya vuttamevatthaṃ. ‘‘Yamhokāse’’ti gāthāya pākaṭaṃ karoti. Tattha yamhokāseti yasmiṃ nadīmajjhe ṭhitapiṭṭhipāsāṇasaṅkhāte padese ṭhatvā. Orāti dīpakasaṅkhātā oratīrā. Pāranti tadā mama vasanaṭṭhānabhūtaṃ nadiyā paratīraṃ. Patāmahanti uppatitvā patāmi ahaṃ. Tatthacchīti tasmiṃ piṭṭhipāsāṇappadese sattubhūto vadhako ekanteneva ghātako paccatthiko luddadassano ghorarūpo bhayānakadassano nisīdi.
此中『被剧烈狂风所压迫』语出半偈，意同此处。『彼岸边』言的是詹河中，立于河中间有石块裸露处。『彼岸』指灯塔所标示处的对岸。如为渡河，则指由吾所在岸渡至彼岸。『佇立』谓起立而立。『彼处』即彼立之岩石处，有恶兽猛兽潜伏，单独究竟成为杀害者，背后隐恶显形，样貌严峻险恶，骇人诧怖，坐伏于此。
Atha mahāsatto cintesi – ‘‘añño me gamanamaggo natthi, ajja mayā kumbhīlo vañcetabbo, evañhi ayañca mahatā pāpato mayā parimocito siyā, mayhañca jīvitaṃ laddha’’nti. So kumbhīlaṃ āha – ‘‘samma, kumbhīla, ahaṃ tuyhaṃ upari patissāmī’’ti. Kumbhīlo ‘‘vānarinda, papañcaṃ akatvā ito āgacchāhī’’ti āha. Mahāsatto ‘‘ahaṃ āgacchāmi, tvaṃ pana attano mukhaṃ vivaritvā maṃ tava santikaṃ āgatakāle gaṇhāhī’’ti avoca. Kumbhīlānañca mukhe vivaṭe akkhīni nimmīlanti. So taṃ kāraṇaṃ asallakkhento mukhaṃ vivari. Athassa akkhīni nimmīliṃsu. So mukhaṃ vivaritvā sabbaso nimmīlitakkhī hutvā nipajji. Mahāsatto tassa tathābhāvaṃ ñatvā dīpakato uppatito gantvā kumbhīlassa matthakaṃ akkamitvā tato uppatanto vijjulatā viya vijjotamāno paratīre aṭṭhāsi. Tena vuttaṃ –
于是赫然大勇者心念：『吾无他路可行，今日当以恶虎为伴，必令此恶魔因此大恶获解脱，吾亦将得存』。于是向恶虎言：『善哉，恶虎，我愿为汝主宰』。恶虎曰：『猿王，勿生妄想，请自此而来』。大勇者答言：『吾将进前，汝开口以迎，令吾入汝所』。恶虎口中闭目。因彼故，大勇者将口启开。于是恶虎目亦闭不视人。大勇者口开，诸眼皆闭，遂俯伏。如实知彼状态，大勇者点亮火炬前行，到猛虎头处，取虎头发一束，火光辉映耀如闪电，照亮至彼对岸。他曰：
§69
69.
‘‘So maṃ asaṃsi ehīti, ahampemīti taṃ vadiṃ;
『彼未击吾，吾已击彼』，吾言如是；
Tassa matthakamakkamma, parakūle patiṭṭhahi’’nti.
这是他的主张：‘我依赖他人行事。’
Tattha asaṃsīti abhāsi. Ahampemīti ahampi āgacchāmīti taṃ kathesiṃ.
对此，他说：‘不否认。我说：‘我也要来。’’
Yasmā pana taṃ dīpakaṃ ambajambupanasādiphalarukkhasaṇḍamaṇḍitaṃ ramaṇīyaṃ nivāsayoggañca, ‘‘āgacchāmī’’ti pana paṭiññāya dinnattā saccaṃ anurakkhanto mahāsattopi ‘‘āgamissāmevā’’ti tathā akāsi. Tena vuttaṃ –
因为那个灯火如同鲜美的葡萄、番石榴、果实密布的树木环绕，令人怡悦且适合居住，虽然他坚决许诺说‘我来吧’，但实质上是出于对真理的守护而非轻率地承诺，他的大丈夫也这样说‘我必将来也如是’。因此有言说——
§70
70.
‘‘Na tassa alikaṃ bhaṇitaṃ, yathā vācaṃ akāsaha’’nti.
‘并非他随便说出空洞之言。’
Yasmā cetaṃ saccānurakkhaṇaṃ attano jīvitaṃ pariccajitvā kataṃ, tasmā āha –
由于他为守护真理而舍弃生命，因此他说——
‘‘Saccena me samo natthi, esā me saccapāramī’’ti.
‘我无等真理，是真理的完美实现。’
Kumbhīlo pana taṃ acchariyaṃ disvā ‘‘iminā vānarindena atiaccherakaṃ kata’’nti cintetvā ‘‘bho vānarinda, imasmiṃ loke catūhi dhammehi samannāgato puggalo amitte abhibhavati, te sabbepi tuyhaṃ abbhantare atthi maññe’’ti āha –
但是库比罗看到这件令人惊异的事，心中思惟说：“这个猿王做了极其惊异的事。”又想到：“唉，猿王啊，在这个世界上具足四法的人能够胜敌，所有敌人全部在你内心中，我想也是如此。”
‘‘Yassete caturo dhammā, vānarinda, yathā tava;
“这四种法，猿王啊，如同你的：
Saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī’’ti. (jā. 1.2.147);
「诚实、法、坚忍与舍离，具此德者超越所见之境。」
Tattha yassāti yassa kassaci puggalassa. Eteti idāni vattabbe paccakkhato dasseti. Caturo dhammāti cattāro guṇā. Saccanti vacīsaccaṃ, ‘‘mama santikaṃ āgamissāmī’’ti vatvā musāvādaṃ akatvā āgato evāti etaṃ te vacīsaccaṃ. Dhammoti vicāraṇapaññā, ‘‘evaṃ kate idaṃ nāma bhavissatī’’ti pavattā te esā vicāraṇapaññā. Dhitīti abbocchinnaṃ vīriyaṃ vuccati, etampi te atthi. Cāgoti attapariccāgo, tvaṃ attānaṃ pariccajitvā mama santikaṃ āgato, yaṃ panāhaṃ gaṇhituṃ nāsakkhiṃ, mayhamevesa doso . Diṭṭhanti paccāmittaṃ. So ativattatīti yassa puggalassa yathā tava evaṃ ete cattāro dhammā atthi, so yathā maṃ tvaṃ ajja atikkanto, tatheva attano paccāmittaṃ atikkamati abhibhavatīti.
这里所说的‘这四法’是指某个人所具备的四种品质。现在讲解它们的含义。所谓‘四法’即四种品性。所谓‘真实’是指‘真言’：某人说‘我愿亲近你’，不妄语，真诚到来，此即真言。所谓‘法’是指理智的思维：‘如此所作必然发生’的推断，也就是理智思维。所谓‘坚定’是指精进不懈，也包含此因素。所谓‘舍弃’是指舍弃自己，舍弃我执，说‘你来亲近我，我自己无能接纳，对你反生怨恨’。所谓‘所见’是指因缘对方。所谓‘胜过一切’是指此人具足这四法，正如你对我一样，他能超越我及自己的对境，获得胜利。
Evaṃ kumbhīlo bodhisattaṃ pasaṃsitvā attano vasanaṭṭhānaṃ gato. Tadā kumbhīlo devadatto ahosi, tassa bhariyā ciñcamāṇavikā, kapirājā pana lokanātho.
于是，库比罗赞叹菩萨，转向自己的住所。那时库比罗变成了天人德瓦达多，他的妻子是娑瑟摩那维迦，猿王则是世间之主。
Tassa idhāpi heṭṭhā vuttanayeneva sesapāramiyo niddhāretabbā. Tathā udakassa pāsāṇassa ca pamāṇavavatthānena idāni pāsāṇo uccataro khāyatīti pariggaṇhanavasena pāsāṇassa upari susumārassa nipannabhāvajānanaṃ, pāsāṇena kathanāpadesena tassatthassa nicchayagamanaṃ, susumārassa upari akkamitvā sahasā paratīre patiṭṭhānavasena sīghakāritāya tassa mahatā pāpato parimocanaṃ, attano jīvitarakkhaṇaṃ, saccavācānurakkhaṇañcāti evamādayo guṇānubhāvā vibhāvetabbāti.
这里还应当以此最后一项完满功德为准绳。正如水中的石头凭量度标准现在被认为是较高的石头一样，借由石头上苔藓生成的现象来认识石头的结局，苔藓越长越多猛然砍断，迅速立于岸边作为立足点，解脱于巨大苦难，这表明了生命保护以及护持真言等功德体验，诸如此类应当加以说明。
Kapirājacariyāvaṇṇanā niṭṭhitā. · 咖毗王本生义释已毕。
8. Saccatāpasacariyāvaṇṇanā8. 萨吒苦行者本生义释
Aṭṭhame tāpaso saccasavhayoti saccasaddena avhātabbo saccanāmako tāpaso yadā yasmiṃ kāle homi, tadā. Saccena lokaṃ pālesinti attano avisaṃvādibhāvena sattalokaṃ jambudīpe tattha tattha sattanikāyaṃ pāpato nānāvidhā anatthato ca rakkhiṃ. Samaggaṃ janamakāsahanti tattha tattha kalahaviggahavivādāpannaṃ mahājanaṃ kalahe ādīnavaṃ dassetvā sāmaggiyaṃ ānisaṃsakathanena samaggaṃ avivadamānaṃ sammodamānaṃ ahamakāsiṃ.
第八称为持戒苦修者，名为持戒苦修者，即以真理之名称之。谓持戒苦修者，于何时出现，即于何时现起。真理以其自身不变之性质护持世间，现实七界，印度洲内各处，七类众生中诸恶类，各种不善与无益的事物，悉皆护持。众生共同承受生死之苦，在彼处各处生起争讼纷争及辩论，显露众人间争端之恶果。持戒苦修者以调和之因缘，令众生调和而无争，互相赞叹，显示己功。
Tadā hi bodhisatto bārāṇasiyaṃ aññatarasmiṃ brāhmaṇamahāsālakule nibbatti. Tassa ‘‘sacco’’ti nāmaṃ kariṃsu. So vayappatto takkasilaṃ gantvā disāpāmokkhassa ācariyassa santike sippaṃ uggaṇhitvā nacirasseva sabbasippānaṃ nipphattiṃ patto. Ācariyena anuññāto bārāṇasiṃ paccāgantvā mātāpitaro vanditvā tehi abhinandiyamāno tesaṃ cittānurakkhaṇatthaṃ katipāhaṃ tesaṃ santike vasi. Atha naṃ mātāpitaro patirūpena dārena saṃyojetukāmā sabbaṃ vibhavajātaṃ ācikkhitvā gharāvāsena nimantesuṃ.
当时有一位菩萨，出生于波罗奈城某一婆罗门贵族之家。为其命名为「真理者」。彼者年长，秉持智慧礼法，依止东方解脱老师，广学各艺，很快即获各种技艺圆满。得师授记而归波罗奈，与父母相敬如宾，父母为其感到欢欣，守护其心，住于彼处多年。后来父母欲以财物为媒，作其夫婿，详述各类财产，邀请其住于家中。
Mahāsatto nekkhammajjhāsayo attano nekkhammapāramiṃ paribrūhetukāmo gharāvāse ādīnavaṃ pabbajjāya ānisaṃsañca nānappakārato kathetvā mātāpitūnaṃ assumukhānaṃ rodamānānaṃ aparimāṇaṃ bhogakkhandhaṃ anantaṃ yasaṃ mahantañca ñātiparivaṭṭaṃ pahāya mahānāgova ayasaṅkhalikaṃ gharabandhanaṃ chindanto nikkhamitvā himavantappadesaṃ pavisitvā isipabbajjaṃ pabbajitvā vanamūlaphalāphalehi yāpento nacirasseva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvā jhānakīḷaṃ kīḷayamāno samāpattivihārena viharati.
此大菩萨心志出离，愿成就出离波罗奈，于居家基础值早作正见说法，以多方利益，安慰父母悲泣，舍弃无量物质财富与无边名声，舍亲属亲戚如大蛇般难断的家业枷锁，断绝铁链家庭束缚，出离家门前往喜马拉雅山脉之地，入于孤寂出家境界，以山林果实为食。很快修得八种定境，证得五种神通，灭除烦恼，游戏于禅乐境中，安住修行。
So ekadivasaṃ dibbacakkhunā lokaṃ olokento addasa sakalajambudīpe manusse yebhuyyena pāṇātipātādidasaakusalakammapathapasute kāmanidānaṃ kāmādhikaraṇaṃ aññamaññaṃ vivādāpanne. Disvā evaṃ cintesi – ‘‘na kho pana metaṃ patirūpaṃ, yadidaṃ ime satte evaṃ pāpapasute vivādāpanne ca disvā ajjhupekkhaṇaṃ. Ahañhi ‘satte saṃsārapaṅkato uddharitvā nibbānathale patiṭṭhapessāmī’ti mahāsambodhiyānaṃ paṭipanno, tasmā taṃ paṭiññaṃ avisaṃvādento yaṃnūnāhaṃ manussapathaṃ gantvā te te satte pāpato oramāpeyyaṃ, vivādañca nesaṃ vūpasameyya’’nti.
一日，此大菩萨以神足通观察世间，见遍印度洲内众生多因杀生恶业恶道之因，贪恋欲界；彼此间争论不休。观此情形，心念：“此堆积之恶不能作为夫婿，这些众生于轮回之泥泞沉沦，彼等争执不止，令人心生厌倦。吾当以菩提心坚定修行于正觉之路，度脱众生；因此，坚决不与彼等争辩，既已发愿走人道正法之路，则欲使恶众得远离，令其争斗息灭。”
Evaṃ pana cintetvā mahāsatto mahākaruṇāya samussāhito santaṃ samāpattisukhaṃ pahāya iddhiyā tattha tattha gantvā tesaṃ cittānukūlaṃ dhammaṃ desento kalahaviggahavivādāpanne satte diṭṭhadhammikañca samparāyikañca virodhe ādīnavaṃ dassetvā aññamaññaṃ samagge sahite akāsi. Anekākāravokārañca pāpe ādīnavaṃ vibhāvento tato satte vivecetvā ekacce dasasu kusalakammapathadhammesu patiṭṭhāpesi. Ekacce pabbājetvā sīlasaṃvare indriyaguttiyaṃ satisampajaññe pavivekavāse jhānābhiññāsu ca yathārahaṃ patiṭṭhāpesi. Tena vuttaṃ –
如是思惟，此大菩萨以大悲心近入众生疾苦，舍弃禅定之乐方便，凭神通往返各处，宣说和合之法，劝导众生断除争讼纷争，指出持有偏见见解及执着分别之害。彼等渐渐得令和合相助。又分别宣说种种恶因缘，令众生远离。因而分别辨明恶业之因，辩论众生，遣散其群；于十种善业之道里，令若干众生安住；为若干众生宣示出家戒法、细心守戒、自持根门、具足正念正知、幽远禅定、证得三昧等法，令其得以如理安住。由此立说曰——
§71
71.
‘‘Punāparaṃ yadā homi, tāpaso saccasavhayo;
『我当复返此世，称为持戒苦修者；』
Saccena lokaṃ pālesiṃ, samaggaṃ janamakāsaha’’nti.
确实如此，世间人们守护世俗，众生共同受生苦。
Idhāpi mahāpurisassa heṭṭhā vuttanayeneva sesapāramiyo niddhāretabbā. Tathā guṇānubhāvā ca vibhāvetabbāti.
在此，关于大丈夫，亦应依此所言修习余下的波罗蜜多；同时应分别善法的德相与感受。
Saccatāpasacariyāvaṇṇanā niṭṭhitā. · 真实苦行者行义释终了。
9. Vaṭṭapotakacariyāvaṇṇanā九、雏鹌鹑行义释
§72
72. Navame magadhe vaṭṭapotakotiādīsu ayaṃ saṅkhepattho – magadharaṭṭhe aññatarasmiṃ araññappadese vaṭṭakayoniyaṃ nibbattitvā aṇḍakosaṃ padāletvā aciranikkhantatāya taruṇo maṃsapesibhūto, tato eva ajātapakkho vaṭṭakacchāpako yadā ahaṃ kulāvakeyeva homi.
第七十二条。所谓第九，在摩揭陀乃至圆圈书之类中，此处为简述起点——在摩揭陀国的一处某个森林境地，曾生有环状巢穴。此处生卵放育幼仔后，不久便离巢而出，幼雏肉呈红色。后来我正是成为诞生于该巢穴中的一只未出生时的鸟，与鹰隼同属。
§73
73.Mukhatuṇḍakenāharitvāti mayhaṃ mātā attano mukhatuṇḍakena kālena kālaṃ gocaraṃ āharitvā maṃ poseti. Tassā phassena jīvāmīti parisedanatthañceva paribhāvanatthañca sammadeva kālena kālaṃ mamaṃ adhisayanavasena phusantiyā tassā mama mātuyā sarīrasamphassena jīvāmi viharāmi attabhāvaṃ pavattemi. Natthi me kāyikaṃ balanti mayhaṃ pana atitaruṇatāya kāyasannissitaṃ balaṃ natthi.
第七十三条。所谓“用口喙供养”，指我的母亲以其口喙，时常按时地取食喂养我。藉此接触，我得以存活。这种接触不只是为保护与抚养，也使我得以维持自身存在，产生我相。我身体虽无力量，却因尚未衰老，仍能依赖身体的力量存活。
§74
74.Saṃvacchareti saṃvacchare saṃvacchare. Gimhasamayeti gimhakāle. Sukkharukkhasākhānaṃ aññamaññaṃ saṅghaṭṭanasamuppannena agginā tasmiṃ padese davaḍāho padippati pajjalati, so tathā padīpito. Upagacchati amhākanti mayhaṃ mātāpitūnañcāti amhākaṃ vasanaṭṭhānappadesaṃ attano patiṭṭhānassa asuddhassāpi suddhabhāvakaraṇena pāvanato pāvakoti ca gatamagge indhanassa bhasmabhāvāvahanato kaṇhavattanīti ca laddhanāmo aggi vanarukkhagacche dahanto kālena kālaṃ upagacchati.
第七十四条。“燃烧”的说法即燃烧之意。在狮子时节，树枝交错紧密，火光在此地蔓延燃烧，火焰同时燃起。它走近我们，我的父母和此处所居之地，即便是污秽之处，也因火焰的净化作用而得以清净。火因柴草燃烧，象征燃烧之力，时常伴随到来。
§75
75. Evaṃ upagamanato tadāpi saddāyantoti ‘‘dhamadhama’’iti evaṃ saddaṃ karonto, anuravadassanañhetaṃ dāvaggino. Mahāsikhīti pabbatakūṭasadisānaṃ indhanānaṃ vasena mahatiyo sikhā etassāti mahāsikhī. Anupubbena anukkamena taṃ araññappadesaṃ jhāpento dahanto aggi mama samīpaṭṭhānaṃ upāgami.
第七十五条。如此走近之时，也伴随着声音响起，如“达摩达摩”之声，乃是火焰发出的声音。因火势广大，如山峰状的大火焰。逐步渐进，火焰延伸至此森林之地，在我身边燃烧蔓延，离我甚近。
§76
76.Aggivegabhayāti vegena āgacchato aggino bhayena bhītā. Tasitāti cittutrāsasamuṭṭhitena kāyassa chambhitattena ca utrāsā. Mātāpitāti mātāpitaro. Attānaṃ parimocayunti agginā anupaddutaṭṭhānagamanena attano sotthibhāvamakaṃsu. Mahāsatto hi tadā mahāgeṇḍukappamāṇo mahāsarīro ahosi. Taṃ mātāpitaro kenaci upāyena gahetvā gantuṃ asakkuṇantā attasinehena ca abhibhuyyamānā puttasinehaṃ chaḍḍetvā palāyiṃsu.
76.因火势迅猛而来，众生因火而恐惧且害怕。谓之火焰，即因心生恐怖，身体震栗且战栗。父母谓父母者，意指父母亲。自身因火烧而挣脱，因火灾地未被毁坏之地而得以生存。彼时那大勇士身形如大象般庞大，体格伟岸。此时父母某种方法无法携带他前往，因对儿子的爱欲克制不住，遗弃儿子且逃走。
§77
77.Pāde pakkhe pajahāmīti attano ubho pāde ubho pakkhe ca bhūmiyaṃ ākāse ca gamanasajje karonto pasāremi iriyāmi vāyamāmi. ‘‘Paṭīhāmī’’tipi pāṭho, vehāsagamanayogge kātuṃ īhāmīti attho. ‘‘Patīhāmī’’tipi paṭhanti. Tassattho – pāde pakkhe ca pati visuṃ īhāmi, gamanatthaṃ vāyamāmi, taṃ pana vāyāmakaraṇatthameva. Kasmā? Yasmā natthi me kāyikaṃ balaṃ. Sohaṃ agatiko tatthāti so ahaṃ evaṃbhūto pādapakkhavekallena gamanavirahito mātāpitūnaṃ apagamanena vā appaṭisaraṇo, tattha dāvaggiupaddute vane, tasmiṃ vā kulāvake ṭhitova evaṃ idāni vattabbākārena tadā cintesiṃ. Dutiyañcettha ahanti nipātamattaṃ daṭṭhabbaṃ.
77.『放弃脚翼』者，指自身双脚及双翼均离开地面与空气，努力行走之意。所谓『放弃』一词为释义亦作『飞翔之意』。对此，当释义为——双脚翼羽皆向下努力飞翔，此乃为了行动而努力。何故？因我无形体之力量。曰：『我虽未到彼处，却由此双脚翼单独不行动，逃离父母。』彼处有敌人活动之林中，或设于未稳固之聚落内，故当时思量如此。后文再有简短叙述。
§78
78.
Idāni tadā attano cintitākāraṃ dassetuṃ ‘‘yesāha’’ntiādimāha;
此时，为显现自身所思所想，谓『yesāha』等语。
Tattha yesāhaṃ upadhāveyyaṃ, bhīto tasitavedhitoti maraṇabhayena bhīto tato eva cittutrāsena tasito sarīrakampanena vedhito yesamahaṃ pakkhantaraṃ etarahi dāvaggiupadduto jaladuggaṃ viya maññamāno pavisituṃ upadhāveyyaṃ te mama mātāpitaro maṃ ekakaṃ eva ohāya jahitvā pakkantā. Kathaṃ me ajja kātaveti kathaṃ nu kho mayā ajja kātabbaṃ, paṭipajjitabbanti attho.
于此，当念：如是若言畏惧伤害，生死惊怖，由心恐惧，因身震栗所感知，故呼『yesāhaṃ』欲飞越彼空隙，恰似敌人未定之水面，欲入内而逃。父母离舍只剩我一人。今当如何？今日所当作为何？此义所致。
Evaṃ mahāsatto itikattabbatāsammūḷho hutvā ṭhito puna cintesi – ‘‘imasmiṃ loke sīlaguṇo nāma atthi, saccaguṇo nāma atthi, atīte pāramiyo pūretvā bodhitale nisīditvā abhisambuddhā sīlasamādhipaññāvimuttivimuttiñāṇadassanasampannā saccānudayakāruññakhantisamannāgatā sabbasattesu samappavattamettābhāvanā sabbaññubuddhā nāma atthi, tehi ca paṭividdho ekantaniyyānaguṇo dhammo atthi, mayi cāpi ekaṃ saccaṃ atthi. Saṃvijjamāno eko sabhāvadhammo paññāyati, tasmā atītabuddhe ceva tehi paṭividdhaguṇe ca āvajjetvā mayi vijjamānaṃ saccaṃ sabhāvadhammaṃ gahetvā saccakiriyaṃ katvā aggiṃ paṭikkamāpetvā ajja mayā attano ceva idha vāsīnaṃ sesapāṇīnañca sotthibhāvaṃ kātuṃ vaṭṭatī’’ti. Evaṃ pana cintetvā mahāsatto attano ānubhāve ṭhatvā yathācintitaṃ paṭipajji. Tena vuttaṃ –
如是，彼大勇士因心误入谬解，立起复思——在此世间，确有名为戒德，名为真实之德，亦有曾成就彼岸并坐于菩提地，如来具足戒定慧与自由，对世间众生生起慈悲与忍辱者、普遍发起慈心之具足者、被称为全知佛者。且于彼佛法中，确有唯一无二全然正法；我身亦有一真实法存在。此法为唯一应受尊重之教法，故曾于过去如来与其正法中受邀请，今我应承此真实，修行真实之行为，离弃火焰，以期今日为自身及诸住世众生余众之生存安全注力。由此思维，大勇士立于自身体验，实践所思之事。由此曾言——
§79
79.
‘‘Atthi loke sīlaguṇo, saccaṃ soceyyanuddayā;
『世间确有戒德，真实者应为依止；
Tena saccena kāhāmi, saccakiriyamuttamaṃ.
我以此真实发誓，此真实行为至高无上。
§80
80.
‘‘Āvajjetvā dhammabalaṃ, saritvā pubbake jine;
〔歌曰〕『承受法的力量，顺从先前胜利者，
Saccabalamavassāya, saccakiriyamakāsaha’’nti.
依凭真实的力量，得以施行真实的行为。』
§81
81. Tattha mahāsatto atīte parinibbutānaṃ buddhānaṃ guṇe āvajjetvā attani vijjamānaṃ saccasabhāvaṃ ārabbha yaṃ gāthaṃ vatvā tadā saccakiriyamakāsi, taṃ dassetuṃ ‘‘santi pakkhā’’tiādi vuttaṃ.
81. 其处，大圣者承继昔日已般涅槃的佛陀之功德，了知自己本具之真实本性，唱诵此偈时，遂发此真实行为。为了显现此事，故有人言『存在诸偏』等语。
Tattha santi pakkhā apatanāti mayhaṃ pakkhā nāma atthi upalabbhanti, no ca kho sakkā etehi uppatituṃ ākāsena gantunti apatanā. Santi pādā avañcanāti pādāpi me atthi, tehi pana vañcituṃ padavāragamanena gantuṃ na sakkāti avañcanā. Mātāpitā ca nikkhantāti ye maṃ aññattha neyyuṃ, tepi maraṇabhayena mama mātāpitaro nikkhantā. Jātavedāti aggiṃ ālapati. So hi jātova vediyati, dhūmajāluṭṭhānena paññāyati, tasmā ‘‘jātavedo’’ti vuccati. Paṭikkamāti paṭigaccha nivattāti jātavedaṃ āṇāpeti.
所谓『存在诸偏』意指我有诸偏，而非他们能从空中而来。『诸偏是足』者，指我亦有足，但他们虽有足，无法以步行来欺骗我。所谓『父母涅槃』者，谓我去往别处时，父母亦因死怖而涅槃。『生知者』，即称作火，因其能感知，如火燃烧发热，故名生知者。『回返』意谓回家、归转，乃引生知者之义。
Iti mahāsatto ‘‘sace mayhaṃ pakkhānaṃ atthibhāvo, te ca pasāretvā ākāse apatanabhāvo, pādānaṃ atthibhāvo, te ca ukkhipitvā avañcanabhāvo, mātāpitūnaṃ maṃ kulāvakeyeva chaḍḍetvā palātabhāvo ca saccasabhāvabhūto eva, jātaveda, etena saccena tvaṃ ito paṭikkamā’’ti kulāvake nipannova saccakiriyaṃ akāsi. Tassa saha saccakiriyāya soḷasakarīsamatte ṭhāne jātavedo paṭikkami. Paṭikkamanto ca na jhāyamānova araññaṃ gato, udake pana opilāpitaukkā viya tattheva nibbāyi. Tena vuttaṃ –
于是大圣者作如是语：『如果我有诸偏，且它们普遍存在于空中而非堕落，若脚有价值，且脚跳跃而不能欺骗，若我父母在他处而死，且生知亦真实存在，本性真实，乃如生知者，你应由此回转。』故如父母般，他立显真实行为。随这真实行为，在十六肢位间生知者回转。而生知者回转后，非若修禅入定者般入林，乃如水上液泪消灭般于彼地得涅槃。由此得语——
§82
82.
‘‘Saha sacce kate mayhaṃ, mahāpajjalito sikhī;
‘与真言共说，我如被熊熊火焰点燃的火苗；
Vajjesi soḷasakarīsāni, udakaṃ patvā yathā sikhī’’ti.
你舍弃了那像火苗落水般的十六种束缚。’
Sā panesā bodhisattassa vaṭṭakayoniyaṃ tasmiṃ samaye buddhaguṇānaṃ āvajjanapubbikā saccakiriyā anaññasādhāraṇāti āha ‘‘saccena me samo natthi, esā me saccapāramī’’ti. Teneva hi tassa ṭhānassa sakalepi imasmiṃ kappe agginā anabhibhavanīyattā taṃ kappaṭṭhiyapāṭihāriyaṃ nāma jātaṃ.
此时，菩提萨埵住于轮回之所，面对世尊之德，先行以真实性行持发愿，此乃无与伦比者，言：‘我的真实无可比拟，这是我的究竟真实功德。’因此，在这片地方，此一劫中，因火势难灭，遂生此劫防御的奇迹。
Evaṃ mahāsatto saccakiriyavasena attano tattha vāsīnaṃ sattānañca sotthiṃ katvā jīvitapariyosāne yathākammaṃ gato.
如是，这位伟大的真实功德圣者，以真实性行持，成就自身所在众生与其生命之保护，在其生命终结时，适当而顺利地去世。
Tadā mātāpitaro etarahi mātāpitaro ahesuṃ, vaṭṭakarājā pana lokanātho.
当时，父母尚存，即父母成为父母，轮回之主仍为护世王。
Tassa heṭṭhā vuttanayeneva sesapāramiyopi yathārahaṃ niddhāretabbā. Tathā dāvaggimhi tathā bheravākārena avattharitvā āgacchante tasmiṃ vaye ekako hutvāpi sāradaṃ anāpajjitvā saccādidhammaguṇe buddhaguṇe ca anussaritvā attano eva ānubhāvaṃ nissāya saccakiriyāya tattha vāsīnampi sattānaṃ sotthibhāvāpādanādayo ānubhāvā vibhāvetabbā.
应当恰当保持其父母之余功德，如是，猎犬与犀牛猛兽般之冲突退去，独自一人寂灭于世间，流露不退于真实法则及佛陀品德。依止自身的感应，以真实性缘起，对于同住之众生，其生命保护与利益等感应应予说明与分辨。
Vaṭṭapotakacariyāvaṇṇanā niṭṭhitā. · 雏鹌鹑行义释终了。
10. Maccharājacariyāvaṇṇanā十、鱼王行义释
§83
83. Dasame yadā homi, maccharājā mahāsareti atīte macchayoniyaṃ nibbattitvā kosalaraṭṭhe sāvatthiyaṃ jetavane pokkharaṇiṭṭhāne valligahanaparikkhitte ekasmiṃ mahāsare macchānaṃ catūhi saṅgahavatthūhi rañjanato yadā ahaṃ rājā homi, macchagaṇaparivuto tattha paṭivasāmi tadā. Uṇheti uṇhakāle gimhasamaye. Sūriyasantāpeti ādiccasantāpena. Sare udaka khīyathāti tasmiṃ sare udakaṃ khīyittha chijjittha. Tasmiñhi raṭṭhe tadā devo na vassi, sassāni milāyiṃsu, vāpiādīsu udakaṃ parikkhayaṃ pariyādānaṃ agamāsi, macchakacchapā kalalagahanaṃ pavisiṃsu. Tasmimpi sare macchā kaddamagahanaṃ pavisitvā tasmiṃ tasmiṃ ṭhāne nilīyiṃsu.
第八十三章。当我为王时，有一条称为大河的巨大河流，过去流经米舍罗国，在迦叶林中、池塘旁、围绕围栏之地，有一条大河被四群鱼群作为乐所。当我为王时，那时我住在池塘边，周围环绕着鱼群。炎热时节即是大热之时，太阳炎烤大地。河水逐渐减少，河中的水量已经减少干涸。在那个国土，当时天神不降雨，雨季停止，池塘等水域逐渐枯竭，水量缺少，龟与鱼群进入水草茂盛之地。在这条河上，水中鱼群进入休憩之地，彼此聚集融洽栖息。
§84
84.Tatoti tato udakaparikkhayato aparabhāge. Kulalasenakāti kulalāceva senā ca. Bhakkhayanti divārattiṃ, macche upanisīdiyāti tattha tattha kalalapiṭṭhe upanisīditvā kalalagahanaṃ pavisitvā nipanne macche kākā vā itare vā divā ceva rattiñca kaṇayaggasadisehi tuṇḍehi koṭṭetvā koṭṭetvā nīharitvā vipphandamāne bhakkhayanti.
第八十四章。由此水量枯竭而至另一片水域。所谓『 kulalasenaka』，即『 kulala』之军队，意为鱼群。它们昼夜咬食鱼群，鱼类聚集水草繁茂处休憩，聚集之鱼昼夜用嘴啄击鱼幼体或其他鱼，彼此争斗，不断地用嘴撞击、驱赶对方，激烈争食。
§85
85. Atha mahāsatto macchānaṃ taṃ byasanaṃ disvā mahākaruṇāya samussāhitahadayo ‘‘ṭhapetvā maṃ ime mama ñātake imasmā dukkhā mocetuṃ samattho nāma añño natthi, kena nu kho ahaṃ upāyena te ito dukkhato moceyya’’nti cintento ‘‘yaṃnūnāhaṃ pubbakehi mahesīhi āciṇṇasamāciṇṇaṃ mayi ca saṃvijjamānaṃ saccadhammaṃ nissāya saccakiriyaṃ katvā devaṃ vassāpetvā mama ñātisaṅghassa jīvitadānaṃ dadeyyaṃ, tena ca sakalassāpi āhārūpajīvino sattalokassa mahāupakāro sampādito mayā’’ti nicchayaṃ katvā devaṃ vassāpetuṃ saccakiriyaṃ akāsi. Tena vuttaṃ ‘‘evaṃ cintesaha’’ntiādi.
第八十五章。大鱼们见到这灾难，怀大悲悯、心生同情，忍不住哀叹说：『让我的亲族们能从此痛苦中解脱，没有其他办法可行。如何才能用善巧方法使他们脱离困苦？』于是思索过去诸大夫人赐予我不可舍弃的真法，以真理为凭证，许愿施恩天神，献出所养亲族生命之供养，由此使所有有情众生寿命得到极大利益。决定已定，遂真诚向天神发愿。天神闻说赞叹曰：『尔等如此思惟甚善。』
Tattha saha ñātīhi pīḷitoti mayhaṃ ñātīhi saddhiṃ tena udakaparikkhayena pīḷito. Sahāti vā nipātamattaṃ. Mahākāruṇikatāya tena byasanena dukkhitehi ñātīhi kāraṇabhūtehi pīḷito, ñātisaṅghadukkhadukkhitoti attho.
那时，我因亲族众多受苦而忧愁，因而身处水域有限的环境中，感到亲族们倍受折磨。因极大慈悲，为那些因灾难而生苦的亲族而忧伤难忍，意即亲族集体之苦痛受苦之意。
§86
86.Dhammatthanti dhammabhūtaṃ atthaṃ, dhammato vā anapetaṃ atthaṃ. Kiṃ taṃ? Saccaṃ. Addasapassayanti mayhaṃ ñātīnañca apassayaṃ addasaṃ. Atikkhayanti mahāvināsaṃ.
第八十六章。法意，谓法所显的义，或法中所未加掩盖的真义是什么？即真实真理。我的亲族们见到了真理而欣喜，不觉而忽视，终致灭亡。
§87
87.Saddhammanti sataṃ sādhūnaṃ buddhādīnaṃ ekassāpi pāṇino ahiṃsanasaṅkhātaṃ dhammaṃ. Anussaritvā. Paramatthaṃ vicintayanti taṃ kho pana paramatthaṃ saccaṃ aviparītasabhāvaṃ katvā cintayanto. Yaṃ loke dhuvasassatanti yadetaṃ buddhapaccekabuddhasāvakānaṃ ekassāpi pāṇino ahiṃsanaṃ, taṃ sabbakālaṃ tathabhāvena dhuvaṃ sassataṃ vicintayaṃ saccakiriyaṃ akāsinti sambandho.
第八十七章。正法，谓善人佛等所持守的一百法则之一，即不杀生之法。守持此法，至正境界细思此法实为至正法，实称不变真理。在世间被众佛、缘觉、辟支佛门徒视为人间美德之一——不杀生，此乃永恒存在之法则。故应时时以真实之法，持守此真理，连续体悟，不改不易地观照此法，贯穿一切时空。真理之联系与发露不断。
§88
88. Idāni taṃ dhammaṃ mahāsatto attani vijjamānaṃ gahetvā saccavacanaṃ payojetukāmo kālavaṇṇaṃ kaddamaṃ dvidhā viyūhitvā añjanarukkhasāraghaṭikavaṇṇamahāsarīro sudhotalohitakamaṇisadisāni akkhīni ummīletvā ākāsaṃ ullokento ‘‘yato sarāmi attāna’’nti gāthamāha.
今此大力者，于自身觉知中，握持真理之语，欲为正法之水灌溉，将时节之色彩及咸荆树叶色二者分开。其身极宏大，色如清水、鲜血、宝石，目睁开观望天空，自讴歌曰：「我从何处而驾驭己身？」
Tattha yato sarāmi attānanti yato paṭṭhāya ahaṃ attabhāvasaṅkhātaṃ attānaṃ sarāmi anussarāmi. Yato pattosmi viññutanti yato paṭṭhāya tāsu tāsu itikattabbatāsu viññutaṃ vijānanabhāvaṃ pattosmi, uddhaṃ ārohanavasena ito yāva mayhaṃ kāyavacīkammānaṃ anussaraṇasamatthatā viññutappatti eva, etthantare samānajātikānaṃ khādanaṭṭhāne nibbattopi taṇḍulakaṇappamāṇampi macchaṃ mayā na khāditapubbaṃ, aññampi kañci pāṇaṃ sañcicca hiṃsitaṃ bādhitaṃ nābhijānāmi, pageva jīvitā voropitaṃ.
其中『我从何处而驾驭己身』者，谓我以自我观念庄严自性，回忆自身众生性。谓我以正觉知，体认彼诸法识，往复观察各异处所中的见知之体。朔上升与此直至我对身语业诸业的完整回忆、觉知产生。于此中，若生同族之食处，即使是稻谷颗粒，我自未尝食用，亦不知他人取食、杀害、加害，唯是自命延生而存。
§89
89.Etena saccavajjenāti ‘‘yadetaṃ mayā kassaci pāṇassa ahiṃsanaṃ vuttaṃ, sace etaṃ saccaṃ tathaṃ aviparītaṃ, etena saccavacanena pajjunno megho abhivassatu, ñātisaṅghaṃ me dukkhā pamocetū’’ti vatvā puna attano paricārikaceṭakaṃ āṇāpento viya pajjunnaṃ devarājānaṃ ālapanto ‘‘abhitthanayā’’ti gāthamāha.
此即真理之言，即「若有人言我在生命之内行于不杀，如此真理若无违，愿此语净然无垢，天雨甘霖，令我亲属群免受苦难」。言毕，如同携带自身用具般，自言洁净，然后与天帝对话说：『由完全断绝故』。
Tattha abhitthanaya pajjunnāti pajjunno vuccati megho, ayaṃ pana meghavasena laddhanāmaṃ vassavalāhakadevarājānaṃ ālapati. Ayaṃ hissa adhippāyo – devo nāma anabhitthanayanto vijjulatā anicchārento pavassantopi na sobhati, tasmā tvaṃ abhitthanayanto vijjulatā nicchārento vassāpehīti. Nidhiṃ kākassa nāsayāti kākā kalalaṃ pavisitvā ṭhite macche tuṇḍena koṭṭetvā nīharitvā khādanti , tasmā tesaṃ antokalale macchā ‘‘nidhī’’ti vuccanti. Taṃ kākasaṅghassa nidhiṃ devaṃ vassāpento udakena paṭicchādetvā nāsehi. Kākaṃ sokāya randhehīti kākasaṅgho imasmiṃ mahāsare udakena puṇṇe macche alabhamāno socissati, taṃ kākagaṇaṃ tvaṃ imaṃ kaddamaṃ pūrento sokāya randhehi, sokassatthāya pana vassāpayatha, yathā antonijjhānalakkhaṇaṃ sokaṃ pāpuṇāti, evaṃ karohīti attho. Macche sokā pamocayāti mama ñātake sabbeva macche imamhā maraṇasokā pamocehi. ‘‘Mañca sokā pamocayā’’ti (jā. 1.1.75) jātake paṭhanti. Tattha ca-kāro sampiṇḍanattho, mañca mama ñātake cāti sabbeva maraṇasokā pamocehi (jā. aṭṭha. 1.1.75). Macchānañhi anudakabhāvena paccatthikānaṃ ghāsabhāvaṃ gacchāmāti mahāmaraṇasoko, mahāsattassa pana tesaṃ anayabyasanaṃ paṭicca karuṇāyato karuṇāpatirūpamukhena sokasambhavo veditabbo.
彼处『由完全断绝故』云，『断绝者』谓雨云。此雨云为雨王之名，于时节之雨天广为传说。此云者，圆满主宰，虽下雨然不悦，故称此断绝。又如乌雀除去凋落，走入水中，用喙捕捉并拖拽鱼类而食，故称乌群之藏宝库。天帝倾注降雨，以鼻息覆灭此乌之宝库。乌群因伤痛、痛伤，见此满水之大湖无鱼可得将哀愁尽诉；因此你当为此乌群充满此空虚伤痛，令其感得除忧，如同内心悲痛终结标志，得到解脱。正如《生经》中言『愿我除去亲族忧伤』。此中“除忧”实为消解诸生临终之忧。鱼类以水而相依，如同草类存活。悲痛如死极。大者存肉体所依而成怜悯之相，悲苦由此现起，应当了知。
Evaṃ bodhisatto attano paricārikaceṭakaṃ āṇāpento viya pajjunnaṃ ālapitvā sakale kosalaraṭṭhe mahāvassaṃ vassāpesi. Mahāsattassa hi sīlatejena saccakiriyāya samakālameva sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. So ‘‘kiṃ nu kho’’ti āvajjento taṃ kāraṇaṃ ñatvā vassavalāhakadevarājānaṃ pakkosāpetvā ‘‘tāta, mahāpuriso maccharājā ñātīnaṃ maraṇasokena vassāpanaṃ icchati, sakalaṃ kosalaraṭṭhaṃ ekameghaṃ katvā vassāpehī’’ti āha.
如是，菩提萨埵犹如携带自身供养用具，告知众生，降甘霖遍洒整个国境。因大力者于戒德与真理报恩事业同时展现，将萨咖王的青蛙毛毡席置于凉席中呈现。彼以「何故如是？」问询，知晓由雨王示意的缘故后，派遣雨王令曰：「大丈夫啊，此尊大力者乃蚊王，因亲族临终愁苦而愿降雨遍洒整个国土。」
So ‘‘sādhū’’ti sampaṭicchitvā ekaṃ valāhakaṃ nivāsetvā ekaṃ pārupitvā meghagītaṃ gāyanto pācīnalokadhātuabhimukho pakkhandi. Pācīnadisābhāge khalamaṇḍalamattaṃ ekaṃ meghamaṇḍalaṃ uṭṭhāya satapaṭalaṃ sahassapaṭalaṃ hutvā abhitthanayantaṃ vijjulatā nicchārentaṃ adhomukhaṭhapitaudakakumbhākārena vissandamānaṃ sakalaṃ kosalaraṭṭhaṃ mahoghena ajjhotthari. Devo acchinnadhāraṃ vassanto muhutteneva taṃ mahāsaraṃ pūresi. Macchā maraṇabhayato mucciṃsu. Kākādayo apatiṭṭhā ahesuṃ. Na kevalaṃ macchā eva, manussāpi vividhasassāni sampādentā catuppadādayopīti sabbepi vassūpajīvino kāyikacetasikadukkhato mucciṃsu. Tena vuttaṃ –
彼曰：「善哉」，遂召集一雨云，派遣一雨云，辅以风歌颂，飞向南方之空。于南地一带，升起云团层层叠叠，厚达百叶千层，云团盛大如雷鸣，其雨断绝、闪电消散、倾倒水缸，整国暴降大雨。天帝持灯持续降雨，瞬息即满大湖。鱼群获释于死亡之恐惧。乌雀等失所。非唯鱼类，乃至人类众生亦多病苦而获得解脱。故云：「如此即诸雨所养诸众皆得身心苦痛解脱。」此乃所说——
§90
90.
‘‘Saha kate saccavare, pajjunno abhigajjiya;
『若说了真实的事，净除一切烦恼；』
Thalaṃ ninnañca pūrento, khaṇena abhivassathā’’ti.
『填满土地与地面，瞬间即降雨。』
Tattha khaṇena abhivassathāti adandhāyitvā saccakiriyakhaṇeneva abhivassi.
此中『瞬间即降雨』是说刹那之间，凭真实行为的刹那力而降雨。
§91
91.Katvā vīriyamuttamanti deve avassante kiṃ kātabbanti kosajjaṃ anāpajjitvā ñātatthacariyāsampādanamukhena mahato sattanikāyassa hitasukhanipphādanaṃ uttamaṃ vīriyaṃ katvā. Saccatejabalassito mama saccānubhāvabalasannissito hutvā tadā mahāmeghaṃ vassāpesiṃ. Yasmā cetadevaṃ, tasmā ‘‘saccena me samo natthi, esā me saccapāramī’’ti mahāmaccharājakāle attano saccapāramiyā anaññasādhāraṇabhāvaṃ dassesi dhammarājā.
91. 如诸天疲惫时，应当做何？须秉持清净，不轻慢休息，凭依明了真理不退失之行为，成就广大众生利益安乐之最高精进。因持真实力量、感受真实力量，我乃凭依真实心得力，于彼时遮盖大云而降雨。因心如是，故谓『于我无可比拟真实，此即我的真实功德』。在大雨之世，借此表明自己真实功德之非凡殊胜，乃法王。
Evaṃ mahāsatto mahākaruṇāya samussāhitahadayo sakalaraṭṭhe mahāvassaṃ vassāpanavasena mahājanaṃ maraṇadukkhato mocetvā jīvitapariyosāne yathākammaṃ gato.
如此，伟大圣者以广大慈悲心，忧念一切国民，成就大雨消除死亡之苦，且于生命终结时，依循正法，对治如法。
Tadā pajjunno ānandatthero ahosi, macchagaṇā buddhaparisā, maccharājā lokanātho.
当时，清净乐行长老乃欢喜具足，虫类群众，佛众会集，虫王及世尊。
Tassa heṭṭhā vuttanayeneva sesapāramiyopi niddhāretabbā. Tathā attano samānajātikānaṃ khādanaṭṭhāne macchayoniyaṃ nibbattitvā taṇḍulakaṇamattampi macchaṃ ādiṃ katvā kassacipi pāṇino akhādanaṃ, tiṭṭhatu khādanaṃ ekasattassapi aviheṭhanaṃ, tathā saccakaraṇena devassa vassāpanaṃ, udake parikkhīṇe kalalagahane nimujjanavasena attanā anubhavamānaṃ dukkhaṃ vīrabhāvena agaṇetvā ñātisaṅghasseva taṃ dukkhaṃ attano hadaye katvā asahantassa sabbabhāvena karuṇāyanā, tathā ca paṭipattīti evamādayo guṇānubhāvā vibhāvetabbāti.
由此可见，应当将乃至余下的波罗蜜行也依此方法修习。在自己同族中，因在食处生起鱼类，亦仅以稻米饭粒引诱鱼群，即使有手足也不妄取而食，应当保持一饭一食的节制不伤害，正如天人以持守诚实而得雨露滋养，在水枯萎、河流合流之处淹没自身而体会痛苦，勇敢地承受，将此痛苦铭刻于心，怀着悲悯之心如同对待亲族一般，亦如是行持。由此种种美德之体验，应当审慎明辨行持的本质与价值。
Maccharājacariyāvaṇṇanā niṭṭhitā. · 鱼王行义释终了。
11. Kaṇhadīpāyanacariyāvaṇṇanā十一、堪哈迪巴亚那行义释
§92
92. Ekādasame kaṇhadīpāyano isīti evaṃnāmako tāpaso. Bodhisatto hi tadā dīpāyano nāma attano sahāyaṃ maṇḍabyatāpasaṃ sūle uttāsitaṃ upasaṅkamitvā tassa sīlaguṇena taṃ avijahanto tiyāmarattiṃ sūlaṃ nissāya ṭhito tassa sarīrato paggharitvā patitapatitehi lohitabindūhi sukkhehi kāḷavaṇṇasarīratāya ‘‘kaṇhadīpāyano’’ti pākaṭo ahosi. Paropaññāsavassānīti sādhikāni paññāsavassāni, accantasaṃyoge upayogavacanaṃ. Anabhirato cariṃahanti pantasenāsanesu ceva adhikusaladhammesu ca anabhirativāsaṃ vasanto ahaṃ brahmacariyaṃ acariṃ. Pabbajitvā sattāhameva hi tadā mahāsatto abhirato brahmacariyaṃ cari. Tato paraṃ anabhirativāsaṃ vasi.
第九十二章 名为暗灯行者的是一位修苦行者。当时菩萨名暗灯行者，他的随从坚守清净苦行，携带刺矛前来。因其守护比库戒律之德行，不贪恋欲乐，依靠刺矛站立，因血液滴落，身体显现黑色块状，故得名“暗灯行者”。“彼此智慧五十年”意为历经五十年，各极其合适的用词。行者不欢喜长期居住窄小草棚，也不住于邪恶不善之处，一入出家观行七日即坚行清净生活。继后转为不嘉其居所之境而居住。
Kasmā pana mahāpuriso anekasatasahassesu attabhāvesu nekkhammajjhāsayo brahmacariyavāsaṃ abhiramitvā idha taṃ nābhirami? Puthujjanabhāvassa cañcalabhāvato. Kasmā ca puna na agāraṃ ajjhāvasīti? Paṭhamaṃ nekkhammajjhāsayena kāmesu dosaṃ disvā pabbaji. Athassa ayonisomanasikārena anabhirati uppajji. So taṃ vinodetumasakkontopi kammañca phalañca saddahitvā tāva mahantaṃ vibhavaṃ pahāya agārasmā nikkhamanto yaṃ pajahi, puna tadatthameva nivatto, ‘‘eḷamūgo capalo vatāyaṃ kaṇhadīpāyano’’ti imaṃ apavādaṃ jigucchanto attano hirottappabhedabhayena. Api ca pabbajjāpuññaṃ nāmetaṃ viññūhi buddhādīhi pasatthaṃ, tehi ca anuṭṭhitaṃ, tasmāpi sahāpi dukkhena sahāpi domanassena assumukho rodamānopi brahmacariyavāsaṃ vasi, na taṃ vissajjesi. Vuttañcetaṃ –
何以如此伟大者即使具备数十万般资质，且深念出家生活殊胜，而于此处不喜乐？因凡夫本性多变不定，何以不住家而出行？初由厌恶欲境烦恼而出家，继因心非真正睿智意趣生起排斥。虽力能消解苦恼且了知因果，却放弃富贵离开安定之家，重复入出家门，“此愚顽动摇如风暗灯行者”自惭其过，以畏怕自负及羞耻心而自疚。然出家福德得众佛等智者赞叹，且持戒不退，故即便痛苦忧伤相伴，仍坚持修行且不舍弃。经文中说：
‘‘Saddhāya nikkhamma puna nivatto, so eḷamūgo capalo vatāyaṃ;
“因信心出家后复归，彼愚顽摇摆如风之暗灯行者；
Etassa vādassa jigucchamāno, akāmako carāmi brahmacariyaṃ;
我厌弃此辩论，非乐愿行梵行；
Viññuppasatthañca satañca ṭhānaṃ, evampahaṃ puññakaro bhavāmī’’ti. (jā. 1.10.66);
以智慧、坚固及稳固之处，我当成就善行。”(故事集1.10.66)
§93
93.Nakoci etaṃ jānātīti etaṃ mama anabhiratimanaṃ brahmacariyavāse abhirativirahitacittaṃ koci manussabhūto na jānāti. Kasmā? Ahañhi kassaci nācikkhiṃ mama mānase citte arati carati pavattatīti kassacipi na kathesiṃ, tasmā na koci manussabhūto etaṃ jānātīti.
93.『既无知者』者，意指我恒常于清净梵行生活中无厌离之心，而无知此中者，则是未成就人身的人士。何以故？我从不向任何人透露于心中无嗔厌之心生起迁转，亦无与他人言说，故无人以人身之者得知此事。
§94
94.
‘‘Sabrahmacārī maṇḍabyo, sahāyo me mahāisi;
『清净行者马怛跋耶，随从我大比库』：
Pubbakammasamāyutto, sūlamāropanaṃ labhi.
『前行业所缠缚，得堕锋矢』：
.
Sabrahmacārīti tāpasapabbajjāya samānasikkhatāya sabrahmacārī. Maṇḍabyoti evaṃnāmako. Sahāyoti gihikāle pabbajitakāle ca daḷhamittatāya piyasahāyo. Mahāisīti mahānubhāvo isi. Pubbakammasamāyutto, sūlamāropanaṃ labhīti katokāsena attano pubbakammena yutto sūlāropanaṃ labhi, sūlaṃ uttāsitoti.
『清净行者』者，谓是经过苦行出家，同修戒行而成清净行者。『马怛跋耶』者，即此名也。『随从』者，谓在家时即出家时皆为坚固的友朋，相待恩爱。『大比库』者，有大德相的比库。『前行业所缠缚，得堕锋矢』，即借由自身过往行为所缠累，遭遇锋矢之伤害。
Tatrāyaṃ anupubbikathā – atīte vaṃsaraṭṭhe kosambiyaṃ kosambiko nāma rājā rajjaṃ kāresi. Tadā bodhisatto aññatarasmiṃ nigame asītikoṭivibhavassa brāhmaṇamahāsālassa putto hutvā nibbatti, nāmena dīpāyano nāma. Tādisasseva brāhmaṇamahāsālassa putto brāhmaṇakumāro tassa piyasahāyo ahosi, nāmena maṇḍabyo nāma. Te ubhopi aparabhāge mātāpitūnaṃ accayena kāmesu dosaṃ disvā mahādānaṃ pavattetvā kāme pahāya ñātimittaparijanassa rodantassa paridevantassa nikkhamitvā himavantappadese assamaṃ katvā pabbajitvā uñchācariyāya vanamūlaphalāhārena yāpento paropaṇṇāsavassāni vasiṃsu, kāmacchandaṃ vikkhambhetuṃ nāsakkhiṃsu, te jhānamattampi na nibbattesuṃ.
此处有序开示：远昔时代，拘萨比迦国有名拘萨比王者，治理国土。彼时，菩提萨埵于某村落出生，父为财大宏富婆罗门之子，名曰提婆扬。彼婆罗门大富豪之家亦有一子婴儿，喜爱之者名为马怛跋耶。两者皆见家亲中恶念于欲中滋生，舍弃大施布施，于舍亲吼哭哀号之间出离乡里，赴寒山之域，执行高僧生活，守护山林之果实叶茎，历岁余五十年。欲贪心无有缠绕，亦未能入禅定之境。
Te loṇambilasevanatthāya janapadacārikaṃ carantā kāsiraṭṭhaṃ sampāpuṇiṃsu. Tatrekasmiṃ nigame dīpāyanassa gihisahāyo maṇḍabyo nāma paṭivasati. Te ubhopi tassa santikaṃ upasaṅkamiṃsu. So te disvā attamano paṇṇasālaṃ kāretvā catūhi paccayehi upaṭṭhahi. Te tattha tīṇi cattāri vassāni vasitvā taṃ āpucchitvā cārikaṃ carantā bārāṇasisamīpe atimuttakasusāne vasiṃsu. Tattha dīpāyano yathābhirantaṃ viharitvā puna tasmiṃ nigame maṇḍabyassa attano sahāyassa santikaṃ gato. Maṇḍabyatāpaso tattheva vasi.
彼等为采盐目的，行走乡里，至迦尸国境。于彼村落，提婆扬的家仆马怛跋耶居住。彼二人皆前来亲近他。马怛跋耶见彼人便设立五十厅舎，备四所依待之具。彼等在此处住三四年，复问及流浪之事，出行于巴拉那西邻近的极好住处。提婆扬于彼处常自适意居住，复至彼村落亲近马怛跋耶其随从。马怛跋的苦行即生于此处。
Athekadivasaṃ eko coro antonagare corikaṃ katvā dhanasāraṃ ādāya nikkhanto paṭibuddhehi gehasāmikehi nagarārakkhakamanussehi ca anubaddho niddhamanena nikkhamitvā vegena susānaṃ pavisitvā tāpasassa paṇṇasāladvāre bhaṇḍikaṃ chaḍḍetvā palāyi. Manussā bhaṇḍikaṃ disvā ‘‘are duṭṭhajaṭila, rattiṃ, corikaṃ katvā divā tāpasavesena carasī’’ti tajjetvā pothetvā taṃ ādāya rañño dassayiṃsu. Rājā anupaparikkhitvāva ‘‘sūle uttāsethā’’ti āha. Taṃ susānaṃ netvā khadirasūle āropayiṃsu. Tāpasassa sarīre sūlaṃ na pavisati. Tato nimbasūlaṃ āhariṃsu, tampi na pavisati. Tato ayasūlaṃ āhariṃsu, tampi na pavisati. Tāpaso ‘‘kiṃ nu kho me pubbakamma’’nti cintesi. Tassa jātissarañāṇaṃ uppajji. Tena pubbakammaṃ addasa – so kira purimattabhāve vaḍḍhakīputto hutvā pitu rukkhatacchanaṭṭhānaṃ gantvā ekaṃ makkhikaṃ gahetvā koviḷārasakalikāya sūlena viya vijjhi. Tassa taṃ pāpaṃ imasmiṃ ṭhāne okāsaṃ labhi. So ‘‘na sakkā ito pāpato muccitu’’nti ñatvā rājapurise āha – ‘‘sace maṃ sūle uttāsetukāmattha, koviḷārasūlaṃ āharathā’’ti. Te tathā katvā taṃ sūle uttāsetvā ārakkhaṃ datvā pakkamiṃsu.
有一天，盗贼独自一人在市镇中，行窃盗取盗物后，携带盗来的财富离去，途中遇见觉人、家人以及护城士兵，身负缠身束缚，从牢狱中脱身后，迅速进入一个荒凉的仓库，将所拿的容器弃置后逃遁。人们看见该容器，便说道：“这恶贼多次作恶，夜晚行盗，白天则披戴苦行衣潜行。”于是将容器取起，送给国王观看。王尚未来得及审察，便吩咐：“用刺杆刺之。”遂领去荒仓，用柚木枝制造的刺杆架于其身上。但此刺不能入苦行衣内。然后改用橙木制刺，刺亦不能入内。再换铁制造的刺，仍旧不能穿入。盗贼心中思虑：“我之前所作何业遂令此果？”遂生起前世记忆，见到昔日形态——彼时为一青年，依靠树荫栖身，手持蜜蜂，用似插簪的草棍刺之。因此恶行，于此地得此因缘。盗贼明了“不从此处得脱”的事实，便对王者言说：“若欲用刺刺我，宜用如簪般的刺。”王遂照办，用簪似之刺，刺后即死，守卫交付其尸后离开。
Tadā kaṇhadīpāyano ‘‘ciradiṭṭho me sahāyo’’ti maṇḍabyassa santikaṃ āgacchanto taṃ pavattiṃ sutvā taṃ ṭhānaṃ gantvā ekamantaṃ ṭhito ‘‘kiṃ, samma, kārakosī’’ti pucchitvā ‘‘akārakomhī’’ti vutte ‘‘attano manopadosaṃ rakkhituṃ sakkhi na sakkhī’’ti pucchi. ‘‘Samma, yehi ahaṃ gahito, neva tesaṃ na rañño upari mayhaṃ manopadoso atthī’’ti. ‘‘Evaṃ sante tādisassa sīlavato chāyā mayhaṃ sukhā’’ti vatvā kaṇhadīpāyano sūlaṃ nissāya nisīdi. Ārakkhakapurisā taṃ pavattiṃ rañño ārocesuṃ. Rājā ‘‘anisāmetvā me kata’’nti vegena tattha gantvā ‘‘kasmā, bhante, tvaṃ sūlaṃ nissāya nisinnosī’’ti dīpāyanaṃ pucchi. ‘‘Mahārāja, imaṃ tāpasaṃ rakkhanto nisinnosmī’’ti. ‘‘Kiṃ pana tvaṃ imassa kārakabhāvaṃ ñatvā evaṃ karosī’’ti. So kammassa avisodhitabhāvaṃ ācikkhi. Athassa dīpāyano ‘‘raññā nāma nisammakārinā bhavitabbaṃ.
那时，名为火炬的青年，来自炭人部，来到守卫所，听闻此事后，前往现场，旁立一旁，问道：“你如何，诚实吗？”被问者答：“不诚实。我无法保护自己的心行过失。”火炬答：“很好，既然如此，你这种品德的庇护就是我的慰藉。”说罢，依靠刺杆坐下。守卫们向国王报告此事。国王急忙去现场，问火炬：“为何依靠刺杆坐着？”火炬答：“陛下，我在保护这苦行者。”国王又问：“你明知此人作恶，为何如此行？”火炬揭示此人业力未净之义，且说：“应防范如是之君王。”
‘‘Alaso gihī kāmabhogī na sādhu, asaññato pabbajito na sādhu;
“懒惰的家奴，沉迷于欲乐者不可取；未觉悟而出家者不可取；
Rājā na sādhu anisammakārī, yo paṇḍito kodhano taṃ na sādhū’’ti. (jā. 1.4.127; 1.5.4; 1.10.153; 1.15.229) –
「不思而行者，非良王；智者若嗔，亦非善。」
Ādīni vatvā dhammaṃ desesi.
开示教法的文本初起之语。
Rājā maṇḍabyatāpasassa niddosabhāvaṃ ñatvā ‘‘sūlaṃ harathā’’ti āṇāpesi. Sūlaṃ harantā harituṃ nāsakkhiṃsu. Maṇḍabyo āha – ‘‘mahārāja, ahaṃ pubbe katakammadosena evarūpaṃ ayasaṃ patto, mama sarīrato sūlaṃ harituṃ na sakkā, sacepi mayhaṃ jīvitaṃ dātukāmo, kakacena imaṃ sūlaṃ cammasamaṃ katvā chindāpehī’’ti. Rājā tathā kāresi. Sūlaṃ antoyeva ahosi, na kañci pīḷaṃ janesi. Tadā kira sukhumaṃ sakalikahīraṃ gahetvā makkhikāya vaccamaggaṃ pavesesi, taṃ tassa anto eva ahosi. So tena kāraṇena amaritvā, attano āyukkhayeneva mari, tasmā ayampi na matoti. Rājā tāpase vanditvā khamāpetvā ubhopi uyyāneyeva vasāpento paṭijaggi. Tato paṭṭhāya so āṇimaṇḍabyo nāma jāto. So rājānaṃ upanissāya tattheva vasi. Dīpāyano pana tassa vaṇaṃ phāsukaṃ karitvā attano gihisahāyamaṇḍabyena kāritaṃ paṇṇasālameva gato. Tena vuttaṃ –
国王知晓火炬苦行者无恼怒之性，便吩咐：“取刺杆来。”持刺杆者不能去除它。火炬说：“陛下，我先前因杀业投生，身得此铁刺，无法去除。如果想让我活命，请用剪刀将此刺剪断。”“”国王遂作此行。刺状当即消失，没有致痛。当时火炬携蜜蜂，将指尖插入蜂路，刺状即消失。因由此死去，寿终如期，不埋怨此事。国王敬奉苦行者，赦免他，二人一起居于园中。后来，火炬生名为铁火者，依附国王而居。火炬为其织袍，并由自己的家人火炬织成，送往仓库。由此说法——
§95
95.
‘‘Tamahaṃ upaṭṭhahitvāna, ārogyamanupāpayiṃ;
『我』照顾完那人之后，护持其健康，随顺其病情；
Āpucchitvāna āgañchiṃ, yaṃ mayhaṃ sakamassama’’nti.
探问之后，前去取用，那是与我为伴的侍者所做。
Tattha āpucchitvānāti mayhaṃ sahāyaṃ maṇḍabyatāpasaṃ āpucchitvā. Yaṃ mayhaṃ sakamassamanti yaṃ taṃ mayhaṃ gihisahāyena maṇḍabyabrāhmaṇena kāritaṃ sakaṃ mama santakaṃ assamapadaṃ paṇṇasālā, taṃ upāgañchiṃ.
此处“探问”是指向我询问的侍者对苦行者乞讨布施的情况探问。所谓“与我为伴”者，即我与一位在家侍者，以及一位乞讨婆罗门共同完成的事。乞讨布施的食物放置地点是所在寺中五十间的布施厅，我前往那里。
§96
96. Taṃ pana paṇṇasālaṃ pavisantaṃ disvā sahāyassa ārocesuṃ. So sutvāva tuṭṭhacitto saputtadāro bahugandhamālaphāṇitādīni ādāya paṇṇasālaṃ gantvā dīpāyanaṃ vanditvā pāde dhovitvā pānakaṃ pāyetvā āṇimaṇḍabyassa pavattiṃ suṇanto nisīdi. Athassa putto yaññadattakumāro nāma caṅkamanakoṭiyaṃ geṇḍukena kīḷi. Tattha cekasmiṃ vammike āsiviso vasati. Kumārena bhūmiyaṃ pahatageṇḍuko gantvā vammikabile āsivisassa matthake pati. Kumāro ajānanto bile hatthaṃ pavesesi.
见那五十间布施厅后，进厅向侍者报告。侍者听闻后心中欢喜，携带许多礼佛香花、花环、水盂等用品，进入布施厅，点灯、顶礼、洗脚，然后饮用饮料，听闻苦行者的行持，便入座。此时，其子名为耶尼亚旃陀，是洹迦摩陀所在村庄的贵族子弟，正在与一名男孩玩耍。此地有一个蟋蟀的洞穴，藏有毒蛇。男孩带着骰子来到了那有毒蛇的洞穴前。男孩不知情，将手伸进洞穴内。
Atha naṃ kuddho āsiviso hatthe ḍaṃsi. So visavegena mucchito tattheva pati. Athassa mātāpitaro sappena daṭṭhabhāvaṃ ñatvā kumāraṃ ukkhipitvā tāpasassa pādamūle nipajjāpetvā ‘‘bhante, osadhena vā mantena vā puttakaṃ no nīrogaṃ karothā’’ti āhaṃsu. So ‘‘ahaṃ osadhaṃ na jānāmi, nāhaṃ vejjakammaṃ karissāmi, pabbajitomhī’’ti. ‘‘Tena hi, bhante, imasmiṃ kumārake mettaṃ katvā saccakiriyaṃ karothā’’ti. Tāpaso ‘‘sādhu saccakiriyaṃ karissāmī’’ti vatvā yaññadattassa sīse hatthaṃ ṭhapetvā saccakiriyaṃ akāsi. Tena vuttaṃ ‘‘sahāyo brāhmaṇo mayha’’ntiādi.
毒蛇愤怒，咬了男孩的手。男孩迅速抽出手，跌倒在地。其父母见状，急忙抱起孩子，将其放在苦行者脚下恳求：“尊者啊，请用药物或秘方治愈我儿吧！”苦行者答曰：“我不识药草，我也不施行医事，我是出家人。”双方争论，“那么，尊者，请对孩子行使慈悲作誓。”苦行者说：“很好，我当作这个誓。”遂将手按于耶尼亚旃陀头上，立了慈悲之誓。于是有人说：“这便是『那位婆罗门侍者是我的同伴』一语的由来。”
Tattha āgañchuṃ pāhunāgatanti atithiabhigamanaṃ abhigamiṃsu.
随即来访的宾客到来，完成了接待礼仪。
§97
97.Vaṭṭamanukkhipanti khipanavaṭṭasaṇṭhānatāya ‘‘vaṭṭa’’nti laddhanāmaṃ geṇḍukaṃ anukkhipanto, geṇḍukakīḷaṃ kīḷantoti attho. Āsivisamakopayīti bhūmiyaṃ paṭihato hutvā vammikabilagatena geṇḍukena tattha ṭhitaṃ kaṇhasappaṃ sīse paharitvā rosesi.
第九十七条。关于『轮子』，因其构成是由转动排列结合而成，因此称为『轮子』。这里所说的转动，是指用小球击打小球的玩法。所谓『刺破对立』者，指的是大地倒下后，被放入洞穴中的小球，打击了站在那里头戴黑鳞甲的刺蛇，激起了它的愤怒。
§98
98.Vaṭṭagataṃ maggaṃ, anvesantoti tena vaṭṭena gataṃ maggaṃ gavesanto. Āsivisassa hatthena, uttamaṅgaṃ parāmasīti vammikabilaṃ pavesitena attano hatthena āsīvisassa sīsaṃ phusi.
第九十八条。『轮中之路，探寻之义』，意指循着轮转前行的道路去寻找。刺蛇用它的手攻击且围困了刺蛇，刺蛇用自己的手触摸了对方头部，如此交手。
§99
99.Visabalassitoti visabalanissito attano visavegaṃ nissāya uppajjanakasappo. Aḍaṃsi dārakaṃ khaṇeti tasmiṃ parāmasitakkhaṇe eva taṃ brāhmaṇakumāraṃ ḍaṃsi.
第九十九条。所谓『势力』，是指依靠自身力量迅速产生作用的锐利牙齿。小孩用牙咬，正当围攻时就咬伤了那婆罗门少年。
§100
100.Sahadaṭṭhoti ḍaṃsena saheva, daṭṭhasamakālameva. Āsivisenāti ghoravisena. Tenāti tena dārakassa visavegena mucchitassa bhūmiyaṃ patanena ahaṃ dukkhito ahosiṃ. Mama vāhasi taṃ dukkhanti taṃ dārakassa mātāpitūnañca dukkhaṃ mama vāhasi, mayhaṃ sarīre viya mama karuṇāya vāhesi.
第一百条。『同咬同受』，指的是同时遭到咬伤。『咬伤极烈』，指极其狂猛的咬伤。正因为那孩子遭到如此迅猛的咬伤而昏迷跌倒于地，我因此感到痛苦。我体会到伤害之痛，也感受到了那孩子父母的悲伤，好像我的身躯承载着这份悲悯。
§101
101.Tyāhanti te tassa dārakassa mātāpitaro ahaṃ ‘‘mā socatha, mā paridevathā’’tiādinā nayena samassāsetvā. Sokasalliteti sokasallavante. Agganti seṭṭhaṃ tato eva varaṃ uttamaṃ saccakiriyaṃ akāsiṃ.
第一百零一条。那孩子的父母放弃了怨恨，劝我道『勿伤怀，勿悲痛』，以劝说态度安慰我。所谓『悲伤软语』，是指以柔和话语劝慰伤者。我随后诚心奉行最高、最殊胜的真实行为。
§102
102. Idāni taṃ saccakiriyaṃ sarūpena dassetuṃ ‘‘sattāhamevā’’ti gāthamāha.
第一百零二条。现在为了以形象展现这真实行为，诵说了这句诗歌『仅一周内』。
Tattha sattāhamevāti pabbajitadivasato paṭṭhāya satta ahāni eva. Pasannacittoti kammaphalasaddhāya pasannamānaso. Puññatthikoti puññena atthiko, dhammacchandayutto. Athāparaṃ yaṃ caritanti atha tasmā sattāhā uttari yaṃ mama brahmacariyacaraṇaṃ.
那里七天之期，是从出家之日起算，整整七天。所谓心净，是指对业果的信心清净无疑，心安稳喜悦。所谓乐善，是指身心契合正法而产生积极利益。接下来所行者，是从此七天之后，我进一步遵行自己所发的出家清净行为。
§103
103.Akāmakovāhīti pabbajjaṃ anicchanto eva. Etena saccena suvatthi hotūti sace atirekapaññāsavassāni anabhirativāsaṃ vasantena mayā kassaci ajānāpitabhāvo sacco, etena saccena yaññadattakumārassa sotthi hotu, jīvitaṃ paṭilabhatūti.
103.所谓不愿出家者，意谓出家时是无所欲求的。如是真实若为，愿得安乐无虞：若我未对他人隐瞒事实，虽历五十余载不停滞，所居住之处无异，我愿为此真实祈祷；愿为献祷的侍童获全安，得续其命。
Evaṃ pana mahāsattena saccakiriyāya katāya yaññadattassa sarīrato visaṃ bhassitvā pathaviṃ pāvisi. Kumāro akkhīni ummīletvā mātāpitaro oloketvā ‘‘amma, tātā’’ti vatvā vuṭṭhāsi. Tena vuttaṃ –
如此这般，伟大的真理功德行已成之时，侍童身中毒气发作而溃开，陷入土地。儿童睁开双眼，父母前来看视曰：『儿呀，父亲呀』而呼唤而起。对此有言：
§104
104.
‘‘Saha sacce kate mayhaṃ, visavegena vedhito;
『与真理同在时，我被烈毒所伤，
Abujjhitvāna vuṭṭhāsi, arogo cāsi māṇavo’’ti.
在不明时醒来，健康的儿童存活』。」
Tassattho – mama saccakaraṇena saha samānakālameva tato pubbe visavegena vedhito kampito visaññibhāvena abujjhitvā ṭhito vigatavisattā paṭiladdhasañño sahasā vuṭṭhāsi. So māṇavo kumāro visavegābhāvena arogo ca ahosīti.
其意是——在我亲自施行真言的同时，刚才曾迅速地被毒所侵蚀，因感受痛苦而颤抖，以无明的情状站立，却断绝了恐惧感而得了回光返照的觉知，猛然间起身。此少年因被毒快速发作侵袭，身体安然无恙。
Idāni satthā tassā attano saccakiriyāya paramatthapāramibhāvaṃ dassento ‘‘saccena me samo natthi, esā me saccapāramī’’ti āha. Taṃ uttānatthameva . Jātakaṭṭhakathāyaṃ (jā. aṭṭha. 4.10.62) pana ‘‘mahāsattassa saccakiriyāya kumārassa thanappadesato uddhaṃ visaṃ bhassitvā vigataṃ. Dārakassa pitu saccakiriyāya kaṭito uddhaṃ, mātu saccakiriyāya avasiṭṭhasarīrato visaṃ bhassitvā vigata’’nti āgataṃ. Tathā hi vuttaṃ –
如今佛陀以自己真实法力的极致表现显现，宣说『无有比我真实的，此是真正的真实功德』。其意即为至高无上的真理。在《本生经注解》中记载（本注四册第十章第六十二节）：“伟大圣者施行真实法力者，少年于临终时口吐毒气而死；男孩依父亲之真实法仪被杀；母亲靠所施真实法力，因中毒而死后消散。”据此经典所说——
‘‘Yasmā dānaṃ nābhinandiṃ kadāci, disvānahaṃ atithiṃ vāsakāle;
『因为从未喜悦施舍，曾见过客人居留之时；
Na cāpi me appiyataṃ aveduṃ, bahussutā samaṇabrāhmaṇā ca;
无亲近之人侮辱我，众多善知识与沙门婆罗门；
Akāmako vāpi ahaṃ dadāmi, etena saccena suvatthi hotu;
我亦无意为人施舍，愿以此真言福慧具足；
Hataṃ visaṃ jīvatu yaññadatto.
杀我中毒者，愿祸福由此施行兄弟竞献祭品者。』
‘‘Āsīviso tāta pahūtatejo, yo taṃ adaṃsī patarā udicca;
『毒药多矣，慈父，其光盛大；你于此时，未有亲昵可及。』
Tasmiñca me appiyatāya ajja, pitari ca te natthi koci viseso;
『于此刻我的亲疏情感已有别，且你父亲无任何特异之处。』
Etena saccena suvatthi hotu, hataṃ visaṃ jīvatu yaññadatto’’ti.
『愿此真实之语成就吉祥，毒已灭，道理得以生存，彼施者利益无亏。』
Tattha vāsakāleti vasanatthāya gehaṃ āgatakāle. Na cāpime appiyataṃ avedunti bahussutāpi samaṇabrāhmaṇā ayaṃ neva dānaṃ abhinandati, na amheti imaṃ mama appiyabhāvaṃ neva jāniṃsu. Ahañhi te piyacakkhūhiyeva olokemīti dīpeti. Etena saccenāti sace ahaṃ dadamānopi vipākaṃ asaddahitvā attano anicchāya demi, anicchabhāvañca me pare na jānanti, etena saccena suvatthi hotūti attho. Itaragāthāya, tātāti puttaṃ ālapati. Pahūtatejoti balavaviso. Patarāti padarā, ayameva vā pāṭho. Udiccāti uddhaṃ gantvā, vammikabilato uṭṭhahitvāti attho. Idaṃ vuttaṃ hoti – tāta yaññadatta, tasmiñca āsivise tava ca pitari appiyabhāvena mayhaṃ koci viseso natthi, tañca pana appiyabhāvaṃ ṭhapetvā ajja mayā na koci jānāpitapubbo, sace etaṃ saccaṃ, etena saccena suvatthi hotūti.
此处之「住舍」者，谓为暂居之寓所。住舍时来，非彼诸多聪慧出的沙门婆罗门感此不悦，亦不喜施，故不知我之不悦。乃我以慈眼回顾彼人，故发此心言。所谓此真实者，意即即使我布施已种，亦不应违缘果报而无意施与；我之不悦，彼人不知；愿此因果真实，得成吉祥。此诗他处云『慈父』，意谓父亲；『光盛大』者，强烈猛毒也。『亲疏』有异，即你父亲因毒害我故未尝亲近我，今我虽不悦，彼人不知。如此真实，愿成吉祥。
Evaṃ bodhisatto kumāre aroge jāte tassa pitaraṃ ‘‘dānaṃ dadantena nāma kammañca phalañca saddahitvā dātabba’’nti kammaphalasaddhāya nivesetvā sayaṃ anabhiratiṃ vinodetvā jhānābhiññāyo uppādetvā āyupariyosāne brahmalokaparāyano ahosi.
如是，未病时之菩萨童子，以坚信因果之理，信：“布施者须谨慎不损于果报”，自持戒心，修习禅定神通，终至寿尽时，得往梵天界。
Tadā maṇḍabyo ānandatthero ahosi, tassa bhariyā visākhā, putto rāhulatthero, āṇimaṇḍabyo sāriputtatthero, kaṇhadīpāyano lokanātho.
时，安那多长老欢喜，彼之妻维萨迦，子曰拉胡长老，影伴安那多之长老，沙利迦长老，及黑灯天尊主。
Tassa idha pāḷiyā āruḷhā saccapāramī, sesā ca pāramiyo heṭṭhā vuttanayeneva niddhāretabbā. Tathā anavasesamahābhogapariccāgādayo guṇānubhāvā vibhāvetabbāti.
在此，应当以巴利语阐述的真谛波罗蜜为核心，余下的波罗蜜亦如前所说进行阐述。又当分别说明诸如无余极大财富舍弃等品质的功德体验。
Kaṇhadīpāyanacariyāvaṇṇanā niṭṭhitā. · 黑帝巴亚那行义释已毕。
12. Mahāsutasomacariyāvaṇṇanā12. 大苏达索玛行义释
§105
105. Dvādasame sutasomo mahīpatīti evaṃnāmo khattiyo. Mahāsatto hi tadā kururaṭṭhe indapatthanagare korabyassa rañño aggamahesiyā kucchimhi nibbatti. Taṃ sutavittatāya candasamānasommavaravaṇṇatāya ca ‘‘sutasomo’’ti sañjāniṃsu. Taṃ vayappattaṃ sabbasippanipphattippattaṃ mātāpitaro rajje abhisiñciṃsu. Gahito porisādenāti purisānaṃ manussānaṃ adanato khādanato ‘‘porisādo’’ti laddhanāmena bārāṇasiraññā devatābalikammatthaṃ gahito.
105. 第十二章 苏陀素摩大国王，即这名字的勇士。那时，浩大的王国库鲁国都城因陀跋洹之城中，科罗跋耶国王的第一王后因疹病去世。因其世称与月相同、月亮色泽的出众外表，人们称其为“苏陀素摩”。她老死了，为了使王国欢喜，父母在朝廷上举行了供养仪式。所谓“人们的公会”，即成人男子们坐在一起吃食，因而获得了“公会”（波利语 porisādo）称号。又因巴拉那西城民间、乡村百姓及诸神信徒的祭祀，奉献此会，故有此名号。
Bārāṇasirājā hi tadā maṃsaṃ vinā abhuñjanto aññaṃ maṃsaṃ alabhantena bhattakārakena manussamaṃsaṃ khādāpito rasataṇhāya baddho hutvā manusse ghātetvā manussamaṃsaṃ khādanto ‘‘porisādo’’ti laddhanāmo amaccapārisajjappamukhehi nāgarehi negamajānapadehi ca ussāhitena kāḷahatthinā nāma attano senāpatinā ‘‘deva, yadi rajjena atthiko manussamaṃsakhādanato viramāhī’’ti vutto ‘‘rajjaṃ pajahantopi manussamaṃsakhādanato na oramissāmī’’ti vatvā tehi raṭṭhā pabbājito araññaṃ pavisitvā ekasmiṃ nigrodharukkhamūle vasanto khāṇuppahārena pāde jātassa vaṇassa phāsubhāvāya ‘‘sakalajambudīpe ekasatakhattiyānaṃ galalohitena balikammaṃ karissāmī’’ti devatāya āyācanaṃ katvā sattāhaṃ anāhāratāya vaṇe phāsuke jāte ‘‘devatānubhāvena me sotthi ahosī’’ti saññāya ‘‘devatāya balikammatthaṃ rājāno ānessāmī’’ti gacchanto atītabhave sahāyabhūtena yakkhena samāgantvā tena dinnamantabalena adhikatarathāmajavaparakkamasasampanno hutvā sattāhabbhantareyeva satarājāno ānetvā attano vasananigrodharukkhe olambetvā balikammakaraṇasajjo ahosi.
当时巴拉那西国王未吃肉时，为了满足口腹之欲，渡过没有肉食之际，采用臣仆所取得之人肉食用。在被拘禁中，基于味觉渴望而杀害人类，食人肉，人们因此称为“公会”。城中邻近乡村的民众慷慨激昂地请愿，师长乃以名为“黑象”的自己的将军告诫：“天神，如果国王放纵吃人肉的事，理应戒止。”“即使国家被废弃，也决不会放纵吃人肉。”于是他们剃发为僧，入森林，栖居于一棵无花果树下，以胸带系脚，修习八个星期的禁食，以求实现“我要以整个竹芭黎岛上一百国王之血流，作献祭”。他们以此向诸天祈求，禁食于竹芭黎林，认为“有天助我得救”。并意识到“天神将会带来国王献祭”。遂拜别过去同行助力之夜叉神，因其神力加持具有更强的军事机智与战斗能力，仅一周时光便迎来了百位国王，并于自己住处无花果树旁为祭献事宜做好准备。
Atha tasmiṃ rukkhe adhivatthā devatā taṃ balikammaṃ anicchantī ‘‘upāyena naṃ nisedhessāmī’’ti pabbajitarūpena tassa attānaṃ dassetvā tena anubaddho tiyojanaṃ gantvā puna attano dibbarūpameva dassetvā ‘‘tvaṃ musāvādī tayā ‘sakalajambudīpe rājāno ānetvā balikammaṃ karissāmī’ti paṭissutaṃ. Idāni ye vā te vā dubbalarājāno ānesi. Jambudīpe jeṭṭhakaṃ sutasomarājānaṃ sace nānessasi, na me te balikammena attho’’ti āha.
那时，树上的天神不愿意这献祭，作为出家人的表征示现自己，并说：“我将不会禁止这个计划，但要用巧妙的方法处理。”以神通到达三由旬外，复以天身示现说：“你是妄语者，谎称‘将带来竹芭黎岛上国王举行献祭’，如今有人或你自己所带来的邪恶国王已送来此地。如果你不带最年长的苏陀素摩王，献祭无益于我。”
So ‘‘diṭṭhā me attano devatā’’ti tusitvā ‘‘sāmi, mā cintayi, ahaṃ ajjeva sutasomaṃ ānessāmī’’ti vatvā vegena migājinauyyānaṃ gantvā asaṃvihitāya ārakkhāya pokkharaṇiṃ otaritvā paduminipattena sīsaṃ paṭicchādetvā aṭṭhāsi. Tasmiṃ antouyyānagateyeva balavapaccūse samantā tiyojanaṃ ārakkhaṃ gaṇhiṃsu. Mahāsatto pātova alaṅkatahatthikkhandhavaragato caturaṅginiyā senāya nagarato nikkhami. Tadā takkasilato nando nāma brāhmaṇo catasso satārahagāthāyo gahetvā vīsayojanasataṃ maggaṃ atikkamma taṃ nagaraṃ patto rājānaṃ pācīnadvārena nikkhamantaṃ disvā hatthaṃ ukkhipitvā ‘‘jayatu bhavaṃ, mahārājā’’ti vatvā jayāpesi.
于是他喜悦地说：“我已见自身的天神。”又说：“主人，不必忧虑，我今日一定带回苏陀素摩。”遂迅速奔向野鹿园，越过重重禁卫，涉过池水，用睡莲叶覆盖头部后站立。园中守卫全副武装，持有三由旬长的防护武器。大国王骑着华美装饰的大象，率领骏马四军从城中出发。此时博学帅气的婆罗门名叫难陀，携带四十八首歌，越过百由旬长的路径，抵达王城南门，看见国王走出便举手高呼：“愿您获胜，至大国王。”
Rājā hatthinā taṃ upasaṅkamitvā ‘‘kuto nu, tvaṃ brāhmaṇa, āgacchasi, kimicchasi, kiṃ te dajja’’nti āha. Brāhmaṇo ‘‘tumhe ‘sutavittakā’ti sutvā catasso satārahagāthāyo ādāya tumhākaṃ desetuṃ āgatomhī’’ti āha. Mahāsatto tuṭṭhamānaso hutvā ‘‘ahaṃ uyyānaṃ gantvā nhāyitvā āgantvā sossāmi, tvaṃ mā ukkaṇṭhī’’ti vatvā ‘‘gacchatha brāhmaṇassa asukagehe nivāsaṃ ghāsacchādanañca saṃvidahathā’’ti āṇāpetvā uyyānaṃ pavisitvā mahantaṃ ārakkhaṃ saṃvidhāya oḷārikāni ābharaṇāni omuñcitvā massukammaṃ kāretvā ubbaṭṭitasarīro pokkharaṇiyā rājavibhavena nhāyitvā paccuttaritvā udakaggahaṇasāṭake nivāsetvā aṭṭhāsi.
国王向大象走近问：“婆罗门，你从哪里来？有何求？有什么赏赐？”婆罗门答道：“因听闻你是‘苏陀素摩’者，我携带四十八首歌回到你处传授。”大国王心中喜悦，说：“我将去园中沐浴，并回来接受教导，你不要忧愁。”又说：“你前往婆罗门住所，安置草席和屋舍，为我准备休息处。”进入园中设置了强大的守护，打开栏杆，演奏乐器尽情娱乐，沐浴更衣后，安顿在水槽边的寝处静坐。
Athassa gandhamālālaṅkāre upahariṃsu. Porisādo ‘‘alaṅkatakāle rājā bhāriko bhavissati, sallahukakāleyeva naṃ gaṇhissāmī’’ti nadanto khaggaṃ parivattento ‘‘ahamasmi porisādo’’ti nāmaṃ sāvetvā udakā nikkhami. Tassa saddaṃ sutvā hatthārohādayo hatthiādito bhassiṃsu. Balakāyo dūre ṭhito tatova palāyi. Itaro attano āvudhāni chaḍḍetvā urena nipajji. Porisādo rājānaṃ ukkhipitvā khandhe nisīdāpetvā sammukhaṭṭhāneyeva aṭṭhārasahatthaṃ pākāraṃ laṅghitvā purato pagalitamadamattavaravāraṇe kumbhe akkamitvā pabbatakūṭāni viya pātento vātajavānipi assaratanāni piṭṭhiyaṃ akkamitvā pātento rathasīse akkamitvā pātento bhamarikaṃ bhamanto viya nīlakāni nigrodhapattāni maddanto viya ekavegeneva tiyojanamaggaṃ gantvā kañci anubandhantaṃ adisvā saṇikaṃ gacchanto sutasomassa kesehi udakabindūni attano upari patantāni ‘‘assubindūnī’’ti saññāya ‘‘kimidaṃ sutasomopi maraṇaṃ anusocanto rodatī’’ti āha.
当时，这位国王为自己的香花项链加以装饰。宫廷里的人们说：“装饰时，必定会成为热心的国王，但轻易的时候我们不会抢夺他。”说完这些话，国王转动剑柄，自语：“我是这宫殿的主人。”说罢，他抓着水罐离开。听到声音，大象和象的幼象从森林中奔跑而出。侍卫们看到此景便远离逃跑；另一些侍兵弃置自己的武器，伏地匍匐。国王跳下宫殿，坐在肩膀上，立刻越过了十八丈的围墙，飞奔在前，仿佛狂妄骄傲的马匹一般驰骋，又如山峰坠落一般奔驰；如旋风般掀起沙尘，又若疾风吹倒瓦砾，滚落车轮部件，跌倒在地；像嗡嗡叫的蜂群一样，摇动低垂的无花果树叶，疾速朝着三十里远的道路前进。他看到有人紧随其后，便用头发拂落落在自己身上的水滴，这些水滴像解不开的水珠，生起了抑郁的念头说：“这些水滴真令人难受，这些水滴是泪水吗？难道苏陀梭摩也因死亡而悲伤哭泣吗？”
Mahāsatto ‘‘nāhaṃ maraṇato anusocāmi, kuto rodanā, api ca kho saṅgaraṃ katvā saccāpanaṃ nāma paṇḍitānaṃ āciṇṇaṃ, taṃ na nipphajjatī’’ti anusocāmi. Kassapadasabalena desitā catasso satārahagāthāyo ādāya takkasilato āgatassa brāhmaṇassa āgantukavattaṃ kāretvā ‘‘nhāyitvā āgantvā suṇissāmi, yāva mamāgamanā āgamehī’’ti saṅgaraṃ katvā uyyānaṃ gato, tvañca tā gāthāyo sotuṃ adatvā maṃ gaṇhīti. Tena vuttaṃ –
那位大丈夫说道：“我不会因死亡而悲伤，何况哭泣？况且，曾经有一位名为桑伽罗的智者说过真理，并以正直的态度示现诸法，这不会消亡。”他悲伤地说道。随后，他带着迦萨巴的四十八首诗歌，制作了一种外来婆罗门教徒传统的乐器，边洗边回来，并说：“洗净后我会听你讲道，直到你来访。”他说完这话，便前往花园，却带着这些诗歌不去听我，而是招呼我去了。由此说起——
‘‘Gahito porisādena, brāhmaṇe saṅgaraṃ sari’’nti.
“被抓住后，国王，婆罗门，听桑伽罗的教诲。”
Tattha brāhmaṇe saṅgaraṃ sarinti nandabrāhmaṇe attanā kataṃ paṭiññaṃ anussariṃ.
在这里，对婆罗门说：“听桑伽罗的话。”于是婆罗门便遵循自己对难陀婆罗门的誓言，去遵守其诺言。
§106
106.Āvuṇitvākarattaleti tattha tattha uyyānādīsu gantvā attano balena ānītānaṃ ekasatakhattiyānaṃ hatthatale chiddaṃ katvā rukkhe lambanatthaṃ rajjuṃ paṭimuñcitvā. Etesaṃ pamilāpetvāti ete ekasatakhattiye jīvaggāhaṃ gahetvā uddhaṃpāde adhosire katvā paṇhiyā sīsaṃ paharanto bhamaṇavasena hatthatale āvuṇitvā rukkhe ālambanavasena sabbaso āhārūpacchedena ca sabbathā pamilāpetvā visosetvā khedāpetvāti attho. Yaññattheti balikammatthe sādhetabbe. Upanayī mamanti maṃ upanesi.
106.所谓‘绑缚绳索’是指他多次进入花园，用自己的力量把一百名武士砍倒，将其手掌切断，绑在树上后松开绳索。这些人被解开绳索后，被俘虏，头朝上、脚朝下地悬挂，用棒子击打头部。他们被重重绑缚在树上，完全断绝了饮食而悲伤愤恨。其义是：虽身陷困境，却要完成力所能及的任务。就犹如一个引领者领着我，带我前行。
§107
107. Tathā upanīyamāno pana mahāsatto porisādena ‘‘kiṃ tvaṃ maraṇato bhāyasī’’ti vutte ‘‘nāhaṃ maraṇato bhāyāmi, tassa pana brāhmaṇassa mayā kato saṅgaro na parimocito’’ti anusocāmi. ‘‘Sace maṃ vissajjessasi, taṃ dhammaṃ sutvā tassa ca sakkārasammānaṃ katvā puna āgamissāmī’’ti. ‘‘Nāhamidaṃ saddahāmi, yaṃ tvaṃ mayā vissajjito gantvā puna mama hatthaṃ āgamissāsī’’ti. ‘‘Samma porisāda, mayā saddhiṃ ekācariyakule sikkhito sahāyo hutvā ‘ahaṃ jīvitahetupi na musā kathemī’ti kiṃ na saddahasī’’ti? Kiñcāpi me etena vācāmattakena –
107. 然而，那位大丈夫被带到宫廷时说：“你为何害怕死亡？”我回答：“我不惧怕死亡，但我为那个婆罗门所作的桑伽罗之事未得到解决而悲痛。”他问：“如果你放弃我，听从教诲并恭敬他，我还能回来。”我说：“我不相信你所言，那既是你放弃后你又回来找我的事，难道会是真的？”他说：“诚如殿下，我曾与同门师兄同修，作为伙伴发誓‘我不会为生命之故妄言’，怎会不相信？”他还对我说了一些话——
‘‘Asiñca sattiñca parāmasāmi, sapathampi te samma ahaṃ karomi;
『我最高恭敬生命与真理，愿对你郑重立誓，绝不违背；』
Tayā pamutto anaṇo bhavitvā, saccānurakkhī punarāvajissa’’nti. (jā. 2.21.407) –
『我将一旦获得自由，无债无累，必当守护誓言，再不犯戒。』（生经 2.21.407）
Mahāsattena imāya gāthāya vuttāya porisādo ‘‘ayaṃ sutasomo ‘khattiyehi akattabbaṃ sapathaṃ karomī’ti vadati, gantvā anāgacchantopi mama hatthato na muccissatī’’ti cintetvā –
大婆罗门见此偈诗而说：『世尊之子苏陀多对婆罗门阶层立此不可违誓言，谓“我虽去而未归，誓言必守，不容违背。”』思惟之间，
‘‘Yo te kato saṅgaro brāhmaṇena, raṭṭhe sake issariye ṭhitena;
『你与婆罗门之争，乃因国家利益而起，彼婆罗门秉持正义，坚定立场；』
Taṃ saṅgaraṃ brāhmaṇa sappadāya, saccānurakkhī punarāvajassū’’ti. (jā. 2.21.408) –
『你当守护此争斗，唯持真实誓言，彼婆罗门亦必遵守戒律，不敢有违。』（生经 2.21.408）
Vissajjesi.
于是放下执着。
Mahāsatto rāhumukhā mutto cando viya nāgabalo thāmasampanno khippameva taṃ nagaraṃ sampāpuṇi. Senāpissa ‘‘sutasomarājā paṇḍito, porisādaṃ dametvā sīhamukhā pamuttamattavaravāraṇo viya āgamissatī’’ti ca ‘‘rājānaṃ porisādassa datvā āgatā’’ti garahabhayena ca bahinagareyeva niviṭṭhā taṃ dūratova āgacchantaṃ disvā paccuggantvā vanditvā ‘‘kaccittha, mahārāja, porisādena na kilamito’’ti paṭisanthāraṃ katvā ‘‘porisādena mayhaṃ mātāpitūhipi dukkaraṃ kataṃ, tathārūpo nāma caṇḍo sāhasiko mamaṃ saddahitvā maṃ vissajjesī’’ti vutte rājānaṃ alaṅkaritvā hatthikkhandhaṃ āropetvā parivāretvā nagaraṃ pāvisi. Taṃ disvā sabbe nāgarā tusiṃsu.
有一位大勇士，面貌凶猛，如同月亮跳脱束缚，像巨蟒般充满威力，勇猛异常，迅速来到了那城。军队长说：“贤明的苏陀颂王，将要战胜敌城，像狮子面目释放力量、阻挡群敌一样，定将抵达此地。”又说：“给王面城之后，他们已来。”军队长心怀戒备，立刻返回乡里，看到远方来敌，迎接后问候：“尊贵的国王，难道你和平攻占城池了吗？”答曰：“因这城，我乃父母亲也难以承受其苦，那个凶猛勇敢的人听我之言，将放我离去。”说完，装饰王者，肩搭象鞭，环绕四周进入城中。见此情景，所有城民皆欢喜鼓舞。
Sopi dhammasoṇḍatāya mātāpitaropi anupasaṅkamitvā nivesanaṃ gantvā brāhmaṇaṃ pakkosāpetvā tassa mahantaṃ sakkārasammānaṃ katvā dhammagarutāya sayaṃ nīcāsane nisīditvā ‘‘tumhehi mayhaṃ ābhatā satārahagāthā suṇomi ācariyā’’ti āha. Brāhmaṇo mahāsattena yācitakāle gandhehi hatthe ubbaṭṭetvā pasibbakato manoramaṃ potthakaṃ nīharitvā ubhohi hatthehi gahetvā ‘‘tena hi , mahārāja, suṇohī’’ti potthakaṃ vācento gāthā abhāsi –
他随即为父母前来，去了住处，拜见婆罗门，表达极高敬意，坐于低座，说：“诸位，请听我为您们朗诵急速的诗句，师长啊！”婆罗门在大勇士恳求时，拈起香料，帷掌间散香，取出佳美的书卷，双手呈上说：“大王啊，请听这个。”边念诵诗歌。
‘‘Sakideva sutasoma, sabbhi hoti samāgamo;
‘苏陀颂就是贤明者，众人皆能聚合；
Sā naṃ saṅgati pāleti, nāsabbhi bahusaṅgamo.
他不会坏损合和，不像他众多聚集的人。
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
“快快团结携手，共和同心，
Sataṃ saddhammamaññāya, seyyo hoti na pāpiyo.
以信奉真理为准，则善胜不恶。”
‘‘Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;
『国王御车虽以清洁驰行，其身之老亦渐渐染起凋敝；』
Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.
『唯有恒常法则无有衰退，圣者们皆以此相相互宣说。』
‘‘Nabhañca dūre pathavī ca dūre, pāraṃ samuddassa tadāhu dūre;
『天穹遥远大地亦迢遥，彼岸之海当时亦遥远；』
Tato have dūrataraṃ vadanti, satañca dhammo asatañca rājā’’ti. (jā. 2.21.411-414, 445-448);
「彼等所言，相去实远：善人之法，与不善人之王道也。」
Tā sutvā mahāsatto ‘‘saphalaṃ me āgamana’’nti tuṭṭhacitto ‘‘imā gāthā neva sāvakabhāsitā, na isibhāsitā, na kavibhāsitā, na devabhāsitā, sabbaññunāva bhāsitā. Kiṃ nu kho aggha’’nti cintento ‘‘imaṃ sakalampi cakkavāḷaṃ yāva brahmalokā sattaratanapuṇṇaṃ katvā dinnepi neva anucchavikaṃ kataṃ nāma hoti, ahaṃ kho panassa tiyojanasatike kururaṭṭhe sattayojanike indapatthanagare rajjaṃ dātuṃ pahomi. Rajjaṃ kātuṃ panassa bhāgyaṃ natthi, tathā hissa aṅgalakkhaṇānusārena appānubhāvatā dissati, tasmā dinnampi rajjaṃ na imasmiṃ tiṭṭhatī’’ti cintetvā ‘‘ācariya, tumhe aññesaṃ khattiyānaṃ imā gāthāyo desetvā kiṃ labhathā’’ti pucchi. ‘‘Ekekāya sataṃ sataṃ, mahārāja, teneva satārahagāthā nāma jātā’’ti. Athassa mahāsatto ‘‘tvaṃ ācariya, attanā gahetvā vicaraṇabhaṇḍassa agghaṃ na jānāsī’’ti.
闻此，尊者心生欢悦称『吾此次来至殊为有益』，意乐说道：『此诗非比库所作，非识者诵，非诗人吟，也非天人说，乃全知者所述。然若论重罪，其重如普遍之轮转，直至梵天界、七宝圆满；且于流转日无稍减。今吾欲为三十由旬之库鲁国至七十由旬之印陀婆城献国土。然吾无斯福，且依吾身体征相难见盛相，故即便赐国亦不能恒住其间。』思惟已毕，即问师曰：『师啊，尔等倘若向其他勇士诵说此诗，何其收获乎？』答曰：『诸王，每人百首，皆名为百箭歌。』尊者复曰：『尔师啊，自持此诗而未见其妙用尔晓否？』
‘‘Sahassiyā imā gāthā, nayimā gāthā satārahā;
『有千首诗歌，此诗非止一首百箭歌；』
Cattāri tvaṃ sahassāni, khippaṃ gaṇhāhi brāhmaṇā’’ti. (jā. 2.21.415);
你以四千人为数，迅速去招募婆罗门。
Cattāri sahassāni dāpetvā ekañca sukhayānakaṃ datvā mahatā sakkārasammāneneva taṃ uyyojetvā mātāpitaro vanditvā ‘‘ahaṃ brāhmaṇena ābhataṃ saddhammaratanaṃ pūjetvā tassa ca sakkārasammānaṃ katvā āgamissāmīti porisādassa paṭiññaṃ datvā āgato. Tattha yaṃ brāhmaṇassa kattabbaṃ paṭipajjitabbaṃ taṃ kataṃ, idāni porisādassa santikaṃ gamissāmī’’ti vutvā ‘‘tena hi, tāta sutasoma, kiṃ nāmetaṃ kathesi, caturaṅginiyā senāya coraṃ gaṇhissāma, mā gaccha corassa santika’’nti yāciṃsu. Soḷasasahassā nāṭakitthiyo sesaparijanāpi ‘‘amhe anāthe katvā kuhiṃ gacchasi devā’’ti parideviṃsu. ‘‘Punapi kira rājā corassa santikaṃ gamissatī’’ti ekakolāhalaṃ ahosi.
四千人赠与之后，又百般馈赠中一件令人欢乐的物品，以极大的恭敬和尊重，供养双亲，并对他们说：“我以婆罗门受持的正法信心恭敬供养你们，由此报答尊敬。现在我已兑现诺言，将前来侍奉诸侯大人。至于婆罗门当尽的本分和应行之事，皆已施行。现在我将前往诸侯大人处。”于是众人请求说：“贤弟苏陀摩，为何如此言说？率领四千精锐军队去剿匪，莫要去盗贼之处。”约一万六千名戏子和其余众亲属，痛苦哀叹道：“我们成了无依无靠者，要往何方去呢，天神们?”又众说纷纭：“王还将前往盗贼至处吗？”一片喧哗纷扰不止。
Mahāsatto ‘‘paṭiññāya saccāpanaṃ nāma sādhūnaṃ sappurisānaṃ āciṇṇaṃ, sopi mamaṃ saddahitvā vissajjesi, tasmā gamissāmiyevā’’ti mātāpitaro vanditvā sesajanaṃ anusāsetvā assumukhena nānappakāraṃ paridevantena itthāgārādinā janena anugato nagarā nikkhamma taṃ janaṃ nivattetuṃ magge daṇḍakena tiriyaṃ lekhaṃ katvā ‘‘imaṃ mama lekhaṃ mā atikkamiṃsū’’ti vatvā agamāsi. Mahājano tejavato mahāsattassa āṇaṃ atikkamituṃ asakkonto mahāsaddena kanditvā roditvā nivatti. Bodhisatto āgatamaggeneva tassa santikaṃ agamāsi. Tena vuttaṃ ‘‘apucchi maṃ porisādo’’tiādi.
伟大勇士说道：“已许诺的诚实，就是贤人圣者们的宝物，即使厌弃了我，我亦当放下，因此将前去。”他敬礼双亲，遣散亲属，怀着愁苦面容，众多女人和诸人相随。他离城而出，为使众人回去选择了通往丹荼卡之路，设立了三道关卡，并告诫众人称：“勿越此吾之路。”他前往。大神力众无法逾越那伟力勇士的禁令，哭号痛哭着回去了。菩萨依约而至亲近该大勇士。于是传说有言：“诸侯大人曾询问我”等事。
Tattha kiṃ tvaṃ icchasi nisajjanti tvaṃ attano nagaraṃ gantuṃ mama hatthato nissajjanaṃ kiṃ icchasi, tvaṃ ‘‘mayā takkasilādīsu ciraparicito saccavādī cā’’ti vadasi, tasmā yathā mati te kāhāmi, yathāruci te karissāmi. Yadi me tvaṃ punehisīti sace puna tvaṃ ekaṃseneva mama santikaṃ āgamissasi.
彼时你欲何往？若推辞我而令我离去，我可凭何去往你的城邑？你说“我历经细织工艺熟谙世事，是诚实言真之人。”我因此尊重你的意愿，如你的喜好行事。倘若你愿再来，且你必单身前来会见我。
§108
108.Paṇhe āgamanaṃ mamāti pageva mama āgamanaṃ tassa porisādassa paṭissuṇitvā pātova āgamissāmīti paṭissavaṃ katvā. Rajjaṃ niyyātayiṃ tadāti tadā porisādassa santikaṃ gantukāmo ‘‘idaṃ vo rajjaṃ paṭipajjathā’’ti mātāpitūnaṃ tiyojanasatikaṃ rajjaṃ niyyātesiṃ.
第108问：“我必前往。”伯爵听闻后，即答应前往。此时，意欲赴诸侯大人处的人，当时决定了国土。那时，他以父母为念，开辟了三十由旬之地作为国界。
§109
109. Kasmā pana rajjaṃ niyyātayinti? Anussaritvā sataṃ dhammanti yasmā pana paṭiññāya saccāpanaṃ nāma sataṃ sādhūnaṃ mahābodhisattānaṃ paveṇī kulavaṃso, tasmā taṃ saccapāramitādhammaṃ pubbakaṃ porāṇaṃ jinehi buddhādīhi sevitaṃ anussaritvā saccaṃ anurakkhanto tassa brāhmaṇassa dhanaṃ datvā attano jīvitaṃ pariccajitvā porisādaṃ upāgamiṃ.
第109问：“为何而决意划定国界？”答曰：因循守旧传承，先贤告诫：既然已许诺那以诚实为名的百位圣贤大菩萨的世系祖传信条，因此这诚实布施如法，是先辈佛及众圣践行奉行之，故当守护真理。于是将财富资助于那婆罗门，舍弃自身生命，径赴诸侯处所。
§110
110.Natthi me saṃsayo tatthāti tasmiṃ porisādassa santikaṃ gamane ‘‘ayaṃ maṃ kiṃ nu kho ghātessati, udāhu no’’ti mayhaṃ saṃsayo natthi. ‘‘Caṇḍo sāhasiko mayā saddhiṃ ekasatakhattiye devatāya balikammakaraṇasajjo ekanteneva ghātessatī’’ti jānanto eva kevalaṃ saccavācaṃ anurakkhanto attano jīvitaṃ pariccajitvā taṃ upāgamiṃ. Yasmā cetadevaṃ, tasmā saccena me samo natthi, esā me paramatthabhāvappattā saccapāramīti.
“我对此没有疑虑”，此因即在那位尊者面前前往时，心中生起“此人会杀我吗？还是绝不会呢？”的疑虑，而我却没有丝毫疑问。只因我深知此人凶猛不畏，昔日曾与一百名神祇一起，精于复仇杀业，必定斩尽仇敌。了知这些真言，守护实相，舍弃自身生命，毅然接近之。因心如此坚定，于我而言，只有真理无第二，此乃我究竟真实之证，是真理至极者。
Upāgate pana mahāsatte vikasitapuṇḍarīkapadumasassirikamassa mukhaṃ disvā ‘‘ayaṃ vigatamaraṇabhayo hutvā āgato, kissa nu kho esa ānubhāvo’’ti cintento ‘‘tassa maññe dhammassa sutattā ayaṃ evaṃ tejavā nibbhayo ca jāto, ahampi taṃ sutvā tejavā nibbhayo ca bhavissāmī’’ti sanniṭṭhānaṃ katvā porisādo mahāsattaṃ āha – ‘‘suṇoma satārahagāthāyo yāsaṃ savanatthaṃ tvaṃ attano nagaraṃ gato’’ti.
后遇一大圣见其盛开的蓝莲花般清净面容，观其已无死亡之惧，思忖曰：“此人已离死怖而至，不知何等神通现前。依我所闻教法，此人必是如此光明无畏成就者，我若闻教亦将同样光明无畏。”言毕，即对尊者称：“听闻此诗歌，益我远行，用以自励于邑中。”
Taṃ sutvā bodhisatto ‘‘ayaṃ porisādo pāpadhammo, imaṃ thokaṃ niggahetvā lajjāpetvā kathessāmī’’ti –
得闻此语，菩提萨埵心言：“这位尊者乃恶性人，我将摄其一言，使之羞愧，予以辩驳。”
‘‘Adhammikassa luddassa, niccaṃ lohitapāṇino;
“邪恶之徒胆大妄为，常如赤手热血之人；
Natthi saccaṃ kuto dhammo, kiṃ sutena karissasī’’ti. (jā. 2.21.427) –
无真理何由解法？闻教又将何为？”（见《长部译》第二册，第427页）
Vatvā puna tena suṭṭhutaraṃ sañjātasavanādarena –
复述后，语言更明晰，声闻觉者觉悟莲华之教义。
‘‘Sutvā dhammaṃ vijānanti, narā kalyāṇapāpakaṃ;
『听闻法者知之，人有善恶之分；』
Api gāthā suṇitvāna, dhamme me ramate mano’’ti. (jā. 2.21.444) –
『听闻偈颂后，我心欢喜于法。』（本生故事 2.21.444）——
Vutte ‘‘ayaṃ ativiya sañjātādaro sotukāmo, handassa kathessāmī’’ti cintetvā ‘‘tena hi samma, sādhukaṃ suṇohi manasikarohī’’ti vatvā nandabrāhmaṇena kathitaniyāmeneva gāthānaṃ sakkaccaṃ thutiṃ katvā chakāmāvacaradevaloke ekakolāhalaṃ katvā devatāsu sādhukāraṃ dadamānāsu mahāsatto porisādassa –
言已思惟：『此人尤甚生轻慢，爱听细语，明日当与之言。』复言：『此乃正当，当如法听之，善心应注意。』于是与南陀婆罗门共诵是偈，恭敬称赞，彼时作声喧嚣，众神欢喜，颂扬其善行于诸天人之间，大臣波利萨多称赞曰——
‘‘Sakideva mahārāja, sabbhi hoti samāgamo;
『皇王何其尊大，会集自然而成；』
Sā naṃ saṅgati pāleti, nāsabbhi bahusaṅgamo.
『此集无坏秽，会中不多杂乱。』
‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;
『诸皆应聚合，众共维持和协；』
Sataṃ saddhammamaññāya, seyyo hoti na pāpiyo.
深信正法者，胜于不信恶人。
‘‘Jīranti ve rājarathā sucittā, attho sarīrampi jaraṃ upeti;
如老化之王车虽洁净，身躯终致衰老；
Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.
但正法永不衰老，圣人平静时传扬诸法。
‘‘Nabhañca dūre pathavī ca dūre, pāraṃ samuddassa tadāhu dūre;
虽天空遥远，大地广大，彼岸大海亦远，
Tato have dūrataraṃ vadanti, satañca dhammo asatañca rājā’’ti. (jā. 2.21.411-414) –
人说彼远更远，正法永远不灭，恶人成王亦灭尽。」（《经集》2.21.411-414）
Dhammaṃ kathesi. Tassa tena sukathitattā ceva attano ca puññānubhāvena gāthā suṇantasseva sakalasarīraṃ pañcavaṇṇāya pītiyā paripūri. So bodhisatte muducitto hutvā ‘‘samma sutasoma, dātabbayuttakaṃ hiraññādiṃ na passāmi, ekekāya gāthāya ekekaṃ varaṃ dassāmī’’ti āha. Atha naṃ mahāsatto ‘‘tvaṃ attanopi hitāni ajānanto parassa kiṃ nāma varaṃ dassasī’’ti apasādetvā puna tena ‘‘varaṃ gaṇhathā’’ti yācito sabbapaṭhamaṃ ‘‘ahaṃ cirakālaṃ taṃ arogaṃ passeyya’’nti varaṃ yāci. So ‘‘ayaṃ idāni me vadhitvā maṃsaṃ khāditukāmassa mahānatthakarassa mayhameva jīvitamicchatī’’ti tuṭṭhamānaso vañcetvā varassa gahitabhāvaṃ ajānanto adāsi. Mahāsatto hi upāyakusalatāya tassa ciraṃ jīvitukāmatāpadesena attano jīvitaṃ yāci. Atha ‘‘parosataṃ khattiyānaṃ jīvitaṃ dehī’’ti dutiyaṃ varaṃ, tesaṃ sake raṭṭhe paṭipādanaṃ tatiyaṃ varaṃ, manussamaṃsakhādanato viramaṇaṃ catutthaṃ varaṃ yāci. So tīṇi varāni datvā catutthaṃ varaṃ adātukāmo ‘‘aññaṃ varaṃ gaṇhāhī’’ti vatvāpi mahāsattena nippīḷiyamāno tampi adāsiyeva.
此语为宣说佛法者所述。由其善说及自身功德感应，听者如五色遍满全身，心充喜悦。时菩萨心清净，谓曰：「善闻者萨摩，带给金银等宝物我不见，将逐句歌颂各展其美。」大菩萨答曰：「汝不自知益己之福，何必示他何等美宝？」不悦，复求宝物。最初求曰：「愿我长寿无病。」彼不自知而欢悦，赋予所求。大菩萨以方便智慧，应其长寿殊愿，以护其生命。复允曰：「愿汝作边境贵族之生命。」又许其为邦国之治安。第三许为止杀人类。给予三重福，第四福拒绝。虽言求别宝，大菩萨以威势施予，亦未拒绝。
Atha bodhisatto porisādaṃ nibbisevanaṃ katvā teneva rājāno mocāpetvā bhūmiyaṃ nipajjāpetvā dārakānaṃ kaṇṇato suttavaṭṭi viya saṇikaṃ rajjuyo nīharitvā porisādena ekaṃ tacaṃ āharāpetvā pāsāṇena ghaṃsitvā saccakiriyaṃ katvā tesaṃ hatthatalāni makkhesi. Taṅkhaṇaṃ eva phāsukaṃ ahosi. Dvīhatīhaṃ tattheva vasitvā te aroge kāretvā tehi saddhiṃ abhijjanakasabhāvaṃ mittasanthavaṃ kāretvā tehi saddhiṃ taṃ bārāṇasiṃ netvā rajje patiṭṭhāpetvā ‘‘appamattā hothā’’ti te rājāno attano attano nagaraṃ pesetvā indapatthanagarato āgatāya attano caturaṅginiyā senāya parivuto attano nagaraṃ gato tuṭṭhapamuditena nāgarajanena samparivāriyamāno antepuraṃ pavisitvā mātāpitaro vanditvā mahātalaṃ abhiruhi.
于是，菩萨离开宫殿，国王们放他自由，让他下地。孩童们像系着细绳的铃铛一样，从耳朵上提着铃铛，拽住铃绳，把铃铛单独拎起，用石头敲击，举行庄严的誓言，对他们的手掌涂上蜜汁。当时正是凉爽时节。菩萨就住在那地方，医治他们的疾病，与他们同住，共同培育和睦的友好关系。国王们护送他到城中安置，嘱咐说“要警惕戒慎”。他们各自立刻回到自己的城池。菩萨从因陀补他那城出发，率领着自己的四象军队，欢喜满意地被城中众民簇拥环绕，进入内城，向父母行礼，登上大台阶。
Atha mahāsatto cha dānasālāyo kāretvā devasikaṃ mahādānāni pavattento sīlāni paripūrento uposathaṃ upavasanto pāramiyo anubrūhesi. Tepi rājāno mahāsattassa ovāde ṭhatvā dānādīni puññāni katvā āyupariyosāne saggapuraṃ pūrayiṃsu.
然后，菩萨设立了六座布施堂，举行专业的盛大布施，修持戒律，遵守优婆塞戒，精进修习波罗蜜多。三位国王听从菩萨的教诲，立定决心行布施等善业，在生命终了时，往生天宫。
Tadā porisādo aṅgulimālatthero ahosi, kāḷahatthiamacco sāriputtatthero, nandabrāhmaṇo ānandatthero, rukkhadevatā mahākassapatthero, rājāno buddhaparisā, mātāpitaro mahārājakulāni, sutasomamahārājā lokanātho.
当时，宫殿有长老指头串，那伽象子，沙利弗长老，婆罗门难陀，阿难长老，树神大咖萨巴长老，国王们，佛陀的侍从，父母，诸大王族，贤圣宿王。
Tassa heṭṭhā vuttanayeneva sesapāramiyopi niddhāretabbā. Tathā alīnasattucariyāvaṇṇanāya (cariyā aṭṭha. 2.74 ādayo) viya mahāsattassa guṇānubhāvā vibhāvetabbāti.
应当凭此所说，修习余下的波罗蜜多。正如《外道行为说》（《行为章》2.74）所说，要分别说明菩萨的功德和德行。
Mahāsutasomacariyāvaṇṇanā niṭṭhitā. · 大苏达索玛行义释已毕。
Saccapāramī niṭṭhitā. · 真实波罗蜜已毕。
13. Suvaṇṇasāmacariyāvaṇṇanā13. 苏瓦纳萨玛行义释
§111
111. Terasame sāmo yadā vane āsinti himavantasmiṃ migasammatāya nāma nadiyā tīre mahati araññe sāmo nāma tāpasakumāro yadā ahosi. Sakkena abhinimmitoti sakkassa devānamindassa upadesasampattiyā jātattā sakkena nibbattito janito. Tatrāyaṃ anupubbikathā – atīte bārāṇasito avidūre nadiyā tīre eko nesādagāmo ahosi. Tattha jeṭṭhanesādassa putto jāto. Tassa ‘‘dukūlo’’ti nāmamakaṃsu. Tassā eva nadiyā paratīrepi eko nesādagāmo ahosi. Tattha jeṭṭhanesādassa dhītā jātā. Tassā ‘‘pārikā’’ti nāmamakaṃsu. Te ubhopi brahmalokato āgatā suddhasattā. Tesaṃ vayappattānaṃ anicchamānānaṃyeva āvāhavivāhaṃ kariṃsu. Te ubhopi kilesasamuddaṃ anotaritvā brahmāno viya ekato vasiṃsu. Na ca kiñci nesādakammaṃ karonti.
111. 第十三年，一个名叫萨摩的人，居住在喜马拉雅山中的名为野兽领域的一条河畔，荒野之中。那是名叫萨摩的苦行少年的时代。因萨咖天帝的剧变而出生。这里有前因正传——很久以前，在巴喇那西不远的河流边，有一个叫内萨达的村子。里面有个叫耶塔纳内萨达的人的儿子出生了，人们给他取名叫“独固罗”。在那河流对岸，也有一个叫内萨达的村庄，那里的耶塔纳内萨达有一个女儿出生，人们称她为“巴利迦”。这两位都是来自梵天界的圣洁众生，因为厌倦了衰老，选择彼此亲近结婚。他们像梵天那样合而为一，安住一起，不作任何内萨达的俗世事务。
Atha dukūlaṃ mātāpitaro ‘‘tāta, tvaṃ nesādakammaṃ na karosi, neva gharāvāsaṃ icchasi, kiṃ nāma karissasī’’ti āhaṃsu. So ‘‘tumhesu anujānantesu pabbajissāmī’’ti āha. ‘‘Tena hi pabbajāhī’’ti. Dvepi janā himavantaṃ pavisitvā yasmiṃ ṭhāne migasammatā nāma nadī himavantato otaritvā gaṅgaṃ pattā, taṃ ṭhānaṃ gantvā gaṅgaṃ pahāya migasammatābhimukhā abhiruhiṃsu. Tadā sakkassa bhavanaṃ uṇhākāraṃ dassesi. Sakko taṃ kāraṇaṃ ñatvā vissakammunā tasmiṃ ṭhāne assamaṃ māpesi. Te tattha gantvā pabbajitvā sakkadattiye assame kāmāvacaramettaṃ bhāvetvā paṭivasiṃsu. Sakkopi tesaṃ upaṭṭhānaṃ āgacchati.
接着，独固罗的父母对他说：“儿啊，你不想处理内萨达的事务，也不愿住在家中，那么你将要做什么呢？”他回答说：“既然你们许诺，我将要出家。”他们便准许了。有两人也进入喜马拉雅山，来到野兽领域这地方，沿着河流向南行至恒河，到了那里便离开恒河，攀登野兽领域。那时萨咖天帝显现浴室的火，知道缘由后，毁坏了那个地方的异端修行。他们前往那里出家，并在萨咖地聚落附近修习无欲之道，止息欲界的苦恼。萨咖天帝也常来供养他们。
So ekadivasaṃ ‘‘tesaṃ cakkhū parihāyissantī’’ti ñatvā upasaṅkamitvā ‘‘bhante, vo cakkhūnaṃ antarāyo paññāyati, paṭijagganakaṃ puttaṃ laddhuṃ vaṭṭati, jānāmi tumhākaṃ suddhacittataṃ, tasmā pārikāya utunikāle nābhiṃ hatthena parāmaseyyātha , evaṃ vo putto jāyissati, so vo upaṭṭhahissatī’’ti vatvā pakkāmi. Dukūlapaṇḍito taṃ kāraṇaṃ pārikāya ācikkhitvā tassā utunikāle nābhiṃ parāmasi. Tadā bodhisatto devalokā cavitvā tassā kucchimhi paṭisandhiṃ gaṇhi, sā dasamāsaccayena suvaṇṇavaṇṇaṃ puttaṃ vijāyi. Tenevassa ‘‘suvaṇṇasāmo’’ti nāmaṃ kariṃsu. Taṃ aparabhāge vaḍḍhitvā soḷasavassuddesikampi mātāpitaro rakkhantā assame nisīdāpetvā sayameva vanamūlaphalāphalatthāya gacchanti.
有一天，得知他们将失明，我走近他们说道：「善男子，你们的眼睛受阻，有失明的危机。有人看到一个孩子被捕获、包围，我了知你们心地纯净，因此请你们在夜间巡视时，用手轻触肚脐，因这样你们的儿子将会出生，并且他将保护你们。」我说完便离开。精通医理的德库拉博士告诉这原因后，夜间用手分外轻抚这肚脐。彼时，菩萨离开天界，到她的子宫间投胎，十个月后生出了一个金色的孩子。于是给他名为「金子汇聚」。此后他渐渐长大，至十六岁时，父母守护他，坐于一起，亲自去森林采集果实谋生。
Athekadivasaṃ vane phalāphalaṃ ādāya nivattitvā assamapadato avidūre meghe uṭṭhite rukkhamūlaṃ pavisitvā vammikamatthake ṭhitānaṃ sarīrato sedagandhamissake udake tasmiṃ vammikabile ṭhitassa āsivisassa nāsāpuṭaṃ paviṭṭhe āsiviso kujjhitvā nāsāvātena pahari. Dve andhā hutvā paridevamānā viraviṃsu. Atha mahāsatto ‘‘mama mātāpitaro aticirāyanti, kā nu kho tesaṃ pavattī’’ti paṭimaggaṃ gantvā saddamakāsi. Te tassa saddaṃ sañjānitvā paṭisaddaṃ katvā puttasinehena ‘‘tāta sāma, idha paripantho atthi, mā āgamī’’ti vatvā saddānusārena sayameva samāgamiṃsu. So ‘‘kena vo kāraṇena cakkhūni vinaṭṭhānī’’ti pucchitvā ‘‘tāta, mayaṃ na jānāma, deve vassante rukkhamūle vammikamatthake ṭhitā, atha na passāmā’’ti vuttamatte eva aññāsi ‘‘tattha āsivisena bhavitabbaṃ, tena kuddhena nāsāvāto vissaṭṭho bhavissatī’’ti.
一天他从森林采果归来，坐在湿地，进入树下的蛭虫窝中。蛭虫窝里有一条带刺的蛭虫，怒刺他的鼻孔，用鼻气吹击他。他即变成盲目，悲伤怀恸，痛苦至极。此时这位伟大者心念：「我的父母年迈多病，我该怎么办呢？」于是离开原路，来到有人居住的地方。他通过发出的声音传达。父母听见应声，有慈爱的亲情说：「儿子，外面有道路，不要回来。」随声而至。他问为什么眼睛失明，父母答说：「我们不知道，发现你在带刺蛭虫的树下停留，所以看不见。」还有人说：「那刺蛭的伤口会引起鼻气激怒变厉害。」
Atha ‘‘mā cintayittha, ahaṃ vo paṭijaggissāmī’’ti mātāpitaro assamaṃ netvā tesaṃ rattiṭṭhānadivāṭṭhānādisañcaraṇaṭṭhāne rajjuke bandhi. Tato paṭṭhāya te assame ṭhapetvā vanamūlaphalāphalāni āharati, pātova vasanaṭṭhānaṃ sammajjati, pānīyaṃ āharati, paribhojanīyaṃ upaṭṭhāpeti, dantakaṭṭhamukhodakāni datvā madhuraphalāphalaṃ deti. Tehi mukhe vikkhālite sayaṃ paribhuñjitvā mātāpitaro vanditvā tesaṃ avidūreyeva acchati – ‘‘kiṃ nu kho ime āṇāpentī’’ti. Visesena ca mettaṃ bahulamakāsi, tenassa sattā appaṭikkūlā ahesuṃ . Yathā cassa sattā, evaṃ sattānaṃ so bodhisatto appaṭikkūlo. Evaṃ so divase divase phalāphalatthāya araññaṃ gacchantopi āgacchantopi migagaṇaparivuto eva ahosi. Sīhabyagghādivipakkhasattāpi tena saddhiṃ ativiya vissatthā, mettānubhāvena panassa vasanaṭṭhāne aññamaññaṃ tiracchānagatā muducittataṃ paṭilabhiṃsu. Iti so sabbattha mettānubhāvena abhīrū anutrāsī brahmā viya avero vihāsi. Tena vuttaṃ ‘‘pavane sīhabyagghe ca, mettāyamupanāmayi’’ntiādi.
随后他说：「不要担心，我会保护你们。」带着父母去森林，在夜晚用绳索将他们固定好。然后亲自采摘森林果实，整理干净住所，取水，准备食物，拿来牙刷和口水漱口用品，还给他们甜美的果子。当父母张口进食时，自己也一起用餐。父母对此惊讶问：「这些东西从何处获得？」尤其表现出浓厚慈爱，因为如此关系，众生少有厌弃。就如这些众生，此菩萨对众生也毫无厌弃。于是他日日日日，为了果实食物时常往返于森林，常与群鹿结伴同行。甚至狮子、豹等猛兽也因他和谐之声，得以平静相处，并生生相惜。这使得他遍行之处，恰如梵天一般无所畏惧，如此被称为“风中之狮豹，慈爱植根”之人。
Tattha mettāyamupanāmayinti ma-kāro padasandhikaro, mettābhāvanāya kurūrakammante sīhabyagghepi phari, pageva sesasatteti adhippāyo. Atha vā mettā ayati pavattati etenāti mettāyo, mettābhāvanā. Taṃ mettāyaṃ upanāmayiṃ sattesu anodhiso upanesiṃ. ‘‘Sīhabyagghehī’’tipi pāṭho. Tassattho – na kevalamahameva, atha kho pavane sīhabyagghehi, yasmiṃ mahāvane tadā ahaṃ viharāmi, tattha sīhabyagghehi saddhiṃ ahaṃ sattesu mettaṃ upanāmesiṃ. Sīhabyagghāpi hi tadā mamānubhāvena sattesu mettacittataṃ paṭilabhiṃsu, pageva itare sattāti dasseti.
这里「慈爱植根」是指连接词，相当于用慈爱修行者比喻猛兽，使其柔顺。因慈爱修行，猛兽如狮豹般归顺，使其余众生皆受影响。此「慈爱」即是慈爱修习。施主用慈爱来教化众生，在那林间我亦与狮豹共处，给众生种下慈爱心。因我的相应影响，狮豹等猛兽也体验到慈心，这说明他之所以称为狮豹，是区分他与其他众生。
§112
112.Pasadamigavarāhehīti pasadamigehi ceva vanasūkarehi ca. Parivāretvāti etehi attānaṃ parivāritaṃ katvā tasmiṃ araññe vasiṃ.
112. 《静处野猪》：此处「静处野猪」及「森林野猪」指被这些野猪围绕，安住其间的意思。
§113
113. Idāni tadā attano mettābhāvanāya laddhaṃ ānisaṃsaṃ matthakappattiñcassa dassetuṃ ‘‘na maṃ koci uttasatī’’ti osānagāthamāha. Tassattho – sasabiḷārādiko bhīrukajātikopi koci satto maṃ na uttasati na ubbijjeti. Ahampi kassaci sīhabyagghāditiracchānato yakkhādiamanussato luddalohitapāṇimanussatoti kutocipi na bhāyāmi. Kasmā? Yasmā mettābalenupatthaddho cirakālaṃ bhāvitāya mettāpāramitāyānubhāvena upatthambhito tasmiṃ pavane mahāaraññe tadā ramāmi abhiramāmīti. Sesaṃ suviññeyyameva.
113. 今今当时因自修慈爱而获得的功德，展示自转世到今世之缘起。文中云：「无人斥责我。」意指无论凶恶如野猪或忌惮如畏惧鬼怪，都不会斥责我。借此彰显：我于林中，因修慈爱功德而获得护持。这不仅是我与野猪等凶恶众生相安无事，且我因久修慈爱波罗蜜的加持而住于大森林，感到欢喜和自在。此理应深加理解。
Evaṃ pana mahāsatto sabbasatte mettāyanto mātāpitaro ca sādhukaṃ paṭijagganto ekadivasaṃ araññato madhuraphalāphalaṃ āharitvā assame ṭhapetvā mātāpitaro vanditvā ‘‘pānīyaṃ ādāya āgamissāmī’’ti migagaṇaparivuto dve mige ekato katvā tesaṃ piṭṭhiyaṃ pānīyaghaṭaṃ ṭhapetvā hatthena gahetvā nadītitthaṃ agamāsi. Tasmiṃ samaye bārāṇasiyaṃ pīḷiyakkho nāma rājā rajjaṃ kāresi. So migamaṃsalobhena mātaraṃ rajjaṃ paṭicchāpetvā sannaddhapañcāvudho himavantaṃ pavisitvā mige vadhitvā maṃsaṃ khāditvā caranto migasammataṃ nadiṃ patvā anupubbena sāmassa pānīyagahaṇatitthaṃ patto. Migapadavalañjaṃ disvā gacchanto taṃ tathā gacchantaṃ disvā ‘‘mayā ettakaṃ kālaṃ evaṃ vicaranto manusso na diṭṭhapubbo, devo nu kho esa nāgo nu kho, sacāhaṃ upasaṅkamitvā pucchissāmi, sahasā pakkameyyāti. Yaṃnūnāhaṃ etaṃ vijjhitvā dubbalaṃ katvā puccheyya’’nti cintetvā mahāsattaṃ nhatvā vākacīraṃ nivāsetvā ajinacammaṃ ekaṃsaṃ karitvā pānīyaghaṭaṃ pūretvā ukkhipitvā vāmaṃsakūṭe ṭhapanakāle ‘‘idāni taṃ vijjhituṃ samayo’’ti visapītena sarena dakkhiṇapasse vijjhi. Saro vāmapassena nikkhami. Tassa viddhabhāvaṃ ñatvā migagaṇo bhīto palāyi.
如是大圣，在一切众生爱心遍布，像父母善护养育一般，某日从森林采集甘果，置于花篮中，顶礼母父后言：「我携饮水而归。」随行猎群中，两只狮子并排而行，于狮群旁安放装水的罐子，握罐手中，越过河流。当时，巴拉那城有名为毗梨野的王治理国土。此王因嗜杀野兽，夺取母亲之国，携五百兵具入喜马拉雅山中，在虎群猎取猎物，食肉后步行至河边，徐渐来到饮水之渡口。见狮足印而行，遇见同路之人，心念：「我见人如是长久游历，前所未见此景，或为天神，或为龙族？吾当近前询问，若不速离便起身离去。若我知此事，若其貌不善，当问之。」遂制止大圣，摒弃弥漫烦言，独自修整衣钵，灌满水罐，投置于左肋处。当时饮水河流或西岸出现恶蛇，向南出没。狮群因知大圣若有不测，惧怖而逃离。
Sāmapaṇḍito pana viddhopi pānīyaghaṭaṃ yathā vā tathā vā anavasumbhetvā satiṃ paccupaṭṭhāpetvā saṇikaṃ otāretvā vālukaṃ byūhitvā ṭhapetvā disaṃ vavatthapetvā mātāpitūnaṃ vasanaṭṭhānadisābhāgena sīsaṃ katvā nipajjitvā mukhena lohitaṃ chaḍḍetvā ‘‘mama koci verī nāma natthi, mamapi katthaci veraṃ nāma natthī’’ti vatvā imaṃ gāthamāha –
大圣虽失明慧，却不胡乱投掷水罐，专心谨慎地守护，清理矮草，扬沙铺路，稳置水罐，安放四方，布置方向。割下父母衣缝残布覆顶而卧，口出血污，将血迹吐出，自言：「我无敌人，亦无曾得罪者。」于是吟诵此偈—
‘‘Ko nu maṃ usunā vijjhi, pamattaṃ udahārakaṃ;
「谁敢以毒箭射我，妄行伤害我？」
Khattiyo brāhmaṇo vesso, ko maṃ viddhā nilīyatī’’ti. (jā. 2.22.296);
「贵族、婆罗门、奴隶，谁将我射中而致命？」（《掘出之地经》二·二二·二九六）
Taṃ sutvā rājā ‘‘ayaṃ mayā vijjhitvā pathaviyaṃ pātitopi neva maṃ akkosati na paribhāsati, mama hadayamaṃsaṃ sambāhanto viya piyavacanena samudācarati, gamissāmissa santika’’nti cintetvā upasaṅkamitvā attānaṃ attanā ca viddhabhāvaṃ āvikatvā ‘‘ko vā tvaṃ kassa vā putto’’ti mahāsattaṃ pucchi.
王听闻此言，心想：「此人虽堪敬畏，落难无怨，一如抚慰我心肉之慈言，定当前去相见。」遂亲近走至，觉察其失明状况，问曰：「你是谁，何人之子？」
So ‘‘sāmo nāmāhaṃ dukūlapaṇḍitassa nāma nesādaisino putto, kissa pana maṃ vijjhī’’ti āha. So paṭhamaṃ ‘‘migasaññāyā’’ti musāvādaṃ vatvā ‘‘ahaṃ imaṃ niraparādhaṃ akāraṇena vijjhi’’nti anusocitvā yathābhūtaṃ āvikatvā tassa mātāpitūnaṃ vasanaṭṭhānaṃ pucchitvā tattha gantvā tesaṃ attānaṃ āvikatvā tehi katapaṭisanthāro ‘‘sāmo mayā viddho’’ti vatvā te paridevante sokasamāpanne ‘‘yaṃ sāmena kattabbaṃ paricārikakammaṃ, taṃ katvā ahaṃ vo upaṭṭhahissāmī’’ti samassāsetvā sāmassa santikaṃ ānesi. Te tattha gantvā nānappakāraṃ paridevitvā tassa ure hatthaṃ ṭhapetvā ‘‘puttassa me sarīre usumā vattateva, visavegena visaññitaṃ āpanno bhavissatīti nibbisabhāvatthāya saccakiriyaṃ karissāmā’’ti cintetvā –
大圣曰：「我名萨摩，是杜库拉智者之子，非世俗之徒。为何你探知我？」王首言：「狮子之识谓谬，我未曾冒犯。」怀惋悔之心，如实陈述，自述探询父母衣缝所在处，入其处见彼父母。彼等慰问哀伤，对大圣说：「萨摩由我识得。」丈夫妇人皆悲痛悲伤，王便问：「萨摩当行服侍之事，吾必共护之。」遂带其至狮群处，众人皆极悲伤，按手胸前，曰：「吾儿之身乃如火起，倏忽终将灭亡。为免未来祸患，当行净业，实实地说法。」
‘‘Yaṃ kiñcitthi kataṃ puññaṃ, mayhañceva pitucca te;
「凡是所作的任何善业，对我父亲也是如此；愿以此尽善，消灭其恶毒。」（《本生经》卷二第二十二经第388偈）——
Sabbena tena kusalena, visaṃ sāmassa haññatū’’ti. (jā. 2.22.388) –
『愿以此一切善功德，令丈夫之毒得以消除。』（本生故事 2.22.388）——
Mātarā,
与母亲（工具格/离格单数形式）
‘‘Yaṃ kiñcitthi kataṃ puññaṃ, mayhañceva mātucca te;
「凡是所作的任何善业，对我母亲也是如此；愿以此尽善，消灭其恶毒。」（《本生经》卷二第二十二经第396偈）——
Sabbena tena kusalena, visaṃ sāmassa haññatū’’ti. (jā. 2.22.396) –
『愿以此一切善功德，令丈夫之毒得以消除。』（本生故事 2.22.396）——
Pitarā,
与父亲（工具格/离格单数形式）
‘‘Pabbatyāhaṃ gandhamādane, cirarattanivāsinī;
“我从山中采集香料，居住于长久珍宝之处；
Na me piyataro koci, añño sāmena vijjati;
没有比我更亲爱的人，别无他人同等亲近；
Etena saccavajjena, visaṃ sāmassa haññatū’’ti. (jā. 2.22.398) –
凭此真实言语，毒害应当被除去。”（生经第2部第22卷第398节）——
Devatāya ca saccakiriyāya katāya mahāsatto khippaṃ vuṭṭhāsi. Padumapattapalāse udakabindu viya vinivaṭṭetvā ābādho vigato. Viddhaṭṭhānaṃ arogaṃ pākatikameva ahosi. Mātāpitūnaṃ cakkhūni uppajjiṃsu. Iti mahāsattassa arogatā, mātāpitūnañca cakkhupaṭilābho, aruṇuggamanaṃ, tesaṃ catunnampi assameyeva avaṭṭhānanti sabbaṃ ekakkhaṇeyeva ahosi.
因此，为了对天神所发之真实誓言，菩萨即速起身。犹如莲花瓣上的水珠滑落而去，病苦随之消散。伤处复原，身体康健无病。双亲的眼睛重新获得光明。由此，菩萨的康复，双亲眼睛的回复，以及其肤色转为赤红，在这四者未同时具足之时即已成就，一切如一瞬间完成。
Atha mahāsatto raññā saddhiṃ paṭisanthāraṃ katvā ‘‘dhammaṃ cara, mahārājā’’tiādinā (jā. 2.22.411-412) dhammaṃ desetvā uttarimpi ovaditvā pañca sīlāni adāsi . So tassa ovādaṃ sirasā paṭiggahetvā vanditvā bārāṇasiṃ gantvā dānādīni puññāni katvā saggaparāyano ahosi. Bodhisattopi saddhiṃ mātāpitūhi abhiññāsamāpattiyo nibbattetvā āyupariyosāne brahmalokūpago ahosi.
于是，菩萨与国王一同前往会见，国王对菩萨说：“愿行善法，大王！”诸如此类的话语。菩萨宣说佛法，称赞其为上乘，并教导国王五戒。国王接受这些教诫，顶礼敬拜，往返巴拉那西，行布施等善业，得生天界。菩萨亦与双亲一同成就通达神通，涅槃消尽余命，往生梵天界。
Tadā rājā ānandatthero ahosi, devadhītā uppalavaṇṇā, sakko anuruddho, pitā mahākassapatthero, mātā bhaddakāpilānī, sāmapaṇḍito lokanātho.
当时国王为长老阿难，天女为莲色，萨咖名为阿努儒达，父为长老大咖萨巴，母为吉祥迦毗兰尼，贤者为普遍智者、世间尊主。
Tassa heṭṭhā vuttanayeneva sesapāramiyo niddhāretabbā. Tathā visapītena sallena dakkhiṇapassena pavisitvā vāmapassato vinivijjhanavasena viddhopi kiñci kāyavikāraṃ akatvā udakaghaṭassa bhūmiyaṃ nikkhipanaṃ, vadhake aññātepi ñāte viya cittavikārābhāvo, piyavacanena samudācāro, mātāpituupaṭṭhānapuññato mayhaṃ parihānīti anusocanamattaṃ, aroge jāte rañño kāruññaṃ mettañca upaṭṭhāpetvā dhammadesanā, ovādadānanti evamādayo guṇānubhāvā vibhāvetabbāti.
应当根据上述所说，整理剩余的波罗蜜品类。譬如毒箭般的言语、右眼进入左眼、或左眼进入右眼时的抽离声响，即使目不转睛，未做身体的任何变化，将水囊投放于地面，也如同断绝心意的状态。亲属之间如同无心心意变化，和颜悦色的相处，父母及亲恩的护念，虽因我被剥夺而惋惜，生病时展现对国王的慈悲和慈爱施护，教授佛法及劝戒布施，如此种种美德功德应当详加说明。
Suvaṇṇasāmacariyāvaṇṇanā niṭṭhitā. · 苏瓦纳萨玛行义释已毕。
14. Ekarājacariyāvaṇṇanā14. 一王本生注释
§114
114. Cuddasame ekarājāti vissutoti ekarājāti iminā anvatthanāmena jambudīpatale pākaṭo.
114. “十四者同一国王”的称谓是指，跟随这一名称，在犍陀罗洲清楚显现出来的那个“同一国王”。
Mahāsatto hi tadā bārāṇasirañño putto hutvā nibbatti. Vayappatto sabbasippanipphattiṃ patto hutvā pitu accayena rajjaṃ kārento kusalasīlācārasaddhāsutādianaññasādhāraṇaguṇavisesayogena pāramiparibhāvanena ca jambudīpatale adutiyattā padhānabhāvena ca ‘‘ekarājā’’ti pakāsanāmo ahosi. Paramaṃ sīlaṃ adhiṭṭhāyāti suparisuddhakāyikavācasikasaṃvarasaṅkhātañceva suparisuddhamanosamācārasaṅkhātañca paramaṃ uttamaṃ dasakusalakammapathasīlaṃ samādānavasena ca avītikkamanavasena ca adhiṭṭhahitvā anuṭṭhahitvā. Pasāsāmi mahāmahinti tiyojanasatike kāsiraṭṭhe mahatiṃ mahiṃ anusāsāmi rajjaṃ kāremi.
当时大力者是波罗奈国王之子。年老之后得到全方位的能力，也因父亲去世统治国家，凭借善良的品行、信守誓言，依靠多种常见优良品性、及对波罗奈洲的终极修习与专注，遂以“同一国王”名号著称。修持极高的戒律，保持身口意的清净，守护戒律纯正，内心行止纯正无染，奉持最优秀的十善业道戒，既不违越亦不背弃，确实持守实施。自喻掌控领土，统治广阔国土，治理国家。
§115
115.Dasakusalakammapatheti pāṇātipātāveramaṇi yāva sammādiṭṭhīti etasmiṃ dasavidhe kusalakammapathe, ete vā anavasesato samādāya vattāmi. Catūhi saṅgahavatthūhīti dānaṃ piyavacanaṃ atthacariyā samānattatāti imehi catūhi saṅgahavatthūhi saṅgaṇhanakāraṇehi yadā ekarājāti vissuto homi, tadā yathārahaṃ mahājanaṃ saṅgaṇhāmīti sambandho.
115. 十善业道即从不杀生至正见，是这十种善业路径，我因无间断地恪守而称之。这十种善业分为四项聚集：布施、良言、利益行为、同理心。凭这些四种聚集因缘而汇集，使我成名“同一国王”，并能真实笼络广大人民。
§116
116.Evanti dasakusalakammapathasīlaparipūraṇaṃ catūhi saṅgahavatthūhi mahājanasaṅgaṇhananti yathāvuttena iminā ākārena appamattassa. Idhaloke parattha cāti imasmiṃ loke yaṃ appamajjanaṃ, tattha diṭṭhadhammike atthe, paraloke yaṃ appamajjanaṃ tattha samparāyike atthe appamattassa me satoti attho. Dabbasenoti evaṃnāmako kosalarājā. Upagantvāti caturaṅginiṃ senaṃ sannayhitvā abbhuyyānavasena mama rajjaṃ upagantvā. Acchindanto puraṃ mamāti mama bārāṇasinagaraṃ balakkārena gaṇhanto.
116. 如此十善业道戒律具足，以四种聚集维持大众聚合，正如此形式对少数人也不过分。在此世和彼世，我对所见法和彼岸法分别具备适当觉察，我宣称“我已觉醒”。大破波罗奈王名为“达巴塞”，带领四军步入我国，输送我的国土。我破城入朝，即以武力占领我的波罗奈城。
Tatrāyaṃ anupubbikathā – mahāsatto hi tadā nagarassa catūsu dvāresu catasso majjhe ekaṃ nivesanadvāre ekanti cha dānasālāyo kāretvā kapaṇaddhikādīnaṃ dānaṃ deti, sīlaṃ rakkhati, uposathakammaṃ karoti, khantimettānuddayasampanno aṅke nisinnaṃ puttaṃ paritosayamāno viya sabbasatte paritosayamāno dhammena rajjaṃ kāreti. Tasseko amacco antepuraṃ padussitvā aparabhāge pākaṭova jāto. Amaccā rañño ārocesuṃ. Rājā pariggaṇhanto taṃ attanā paccakkhato ñatvā taṃ amaccaṃ pakkosāpetvā ‘‘andhabāla, ayuttaṃ te kataṃ, na tvaṃ mama vijite vasituṃ arahasi, attano dhanañca puttadārañca gahetvā aññattha yāhī’’ti raṭṭhā pabbājesi.
在此先说一段：当时大力者在城中四个门中间的一个入口建立一施舍所，供给贷钱等利益，保持戒律，遵行伍波萨他，具忍耐和慈爱，陪伴年老儿子，就像安抚一切众生般治理国家。某年，有一县令暗中背叛他，公开反叛。国王召见县令，认定他是叛乱者，逐出他，称其“愚昧愚笨，已挪用十万，不配在我的土地居住，把你的财富与儿女带走另寻他居”，遂将他驱逐出国。
So kosalajanapadaṃ gantvā dabbasenaṃ nāma kosalarājānaṃ upaṭṭhahanto anukkamena tassa vissāsiko hutvā ekadivasaṃ taṃ rājānaṃ āha – ‘‘deva, bārāṇasirajjaṃ nimmakkhikamadhupaṭalasadisaṃ, atimuduko rājā, sukheneva taṃ rajjaṃ gaṇhituṃ sakkosī’’ti. Dabbaseno bārāṇasirañño mahānubhāvatāya tassa vacanaṃ asaddahanto manusse pesetvā kāsiraṭṭhe gāmaghātādīni kāretvā tesaṃ corānaṃ bodhisattena dhanaṃ datvā vissajjitabhāvaṃ sutvā ‘‘ativiya dhammiko rājā’’ti ñatvā ‘‘bārāṇasirajjaṃ gaṇhissāmī’’ti balavāhanaṃ ādāya niyyāsi . Atha bārāṇasirañño mahāyodhā ‘‘kosalarājā āgacchatī’’ti sutvā ‘‘amhākaṃ rajjasīmaṃ anokkamantameva naṃ pothetvā gaṇhāmā’’ti attano rañño vadiṃsu.
于是，前往迦尸罗国时，名为答巴塞诺的是迦尸罗王的侍从，因其信任得以侍立。某日，他对国王说道：「天啊，巴拉那城宛如蜜中之蜜般甘美，国王陛下极为聪慧，定能安然掌控此国。」答巴塞诺未听从这位大德巴拉那城主人的话，反而派向迦尸国境执行村落抢夺等任务，将得来的财物施予觉者，闻知其放弃恶业后，称此为极为守法的国王，遂携重兵离去，誓言「一定要控制巴拉那城」。继而，巴拉那城的高级战士闻听「迦尸国王来了」后，便对自己的国王说：「请务必保护我们的国土，拒绝让他入侵。」
Bodhisatto ‘‘tātā, maṃ nissāya aññesaṃ kilamanakiccaṃ natthi, rajjatthikā rajjaṃ gaṇhantu, mā gamitthā’’ti nivāresi. Kosalarājā janapadamajjhaṃ pāvisi. Mahāyodhā punapi rañño tatheva vadiṃsu. Rājā purimanayeneva nivāresi. Dabbaseno bahinagare ṭhatvā ‘‘rajjaṃ vā detu yuddhaṃ vā’’ti ekarājassa sāsanaṃ pesesi. Ekarājā ‘‘natthi mayā yuddhaṃ, rajjaṃ gaṇhātū’’ti paṭisāsanaṃ pesesi. Punapi mahāyodhā ‘‘deva, na mayaṃ kosalarañño nagaraṃ pavisituṃ dema, bahinagareyeva naṃ pothetvā gaṇhāmā’’ti āhaṃsu. Rājā purimanayeneva nivāretvā nagaradvārāni avāpurāpetvā mahātale pallaṅkamajjhe nisīdi. Dabbaseno mahantena balavāhanena nagaraṃ pavisitvā ekampi paṭisattuṃ apassanto sabbarajjaṃ hatthagataṃ katvā rājanivesanaṃ gantvā mahātalaṃ āruyha niraparādhaṃ bodhisattaṃ gaṇhāpetvā āvāṭe nikhaṇāpesi. Tena vuttaṃ –
觉者对他说：「父亲，依靠我无有他因损害，愿由本地国王执掌王位，不许他来侵。」迦尸国王进入了该国中心地带。高级战士再次对国王说。国王则仍旧如前所言避免冲突。答巴塞诺驻扎于旁城，传达国王旨意：要么割让国土，要么战斗。迦尸王回复说：「我不要战争，但愿掌控国土。」战士们再次说：「天啊，不要让我们迦尸王的敌人入城，且请只允许他驻扎旁城。」国王仍旧避免冲突，关闭城门，坐于大厅主座。答巴塞诺带着重兵进入城中，未见有任何抵抗，遍查各地割据王权，巡视王宫，登上大厅，逮捕无罪觉者，并将其置于监牢。于是说：
‘‘Dabbaseno upagantvā, acchindanto puraṃ mama.
「答巴塞诺前来，拆毁了我的城堡。」
§117
117.
‘‘Rājūpajīve nigame, sabalaṭṭhe saraṭṭhake;
「国王与臣民，在市场及街巷集会；
Sabbaṃ hatthagataṃ katvā, kāsuyā nikhaṇī mama’’nti.
彻底摧毁各地，囚禁我于牢中。」
Tattha rājūpajīveti amaccapārisajjabrāhmaṇagahapatiādike rājānaṃ upanissāya jīvante. Nigameti negame. Sabalaṭṭheti senāpariyāpannatāya bale tiṭṭhantīti balaṭṭhā, hatthārohādayo, balaṭṭhehi sahāti sabalaṭṭhe. Saraṭṭhaketi sajanapade, rājūpajīve nigame ca aññañca sabbaṃ hatthagataṃ katvā. Kāsuyā nikhaṇī mamanti sabalavāhanaṃ sakalaṃ mama rajjaṃ gahetvā mampi galappamāṇe āvāṭe nikhaṇāpesi. Jātakepi –
这里所谓王室依赖者，指的是依附于国王而生活的，包括贵族婆罗门、地主等，他们依靠国王而存在。所谓尼迦婆，意为集市、市场。所谓萨巴拉特，指部队围成阵势，即站立成军阵。‘拉特哈’指军队，‘拉特黑’指与军队共同存在，‘萨巴拉特’则是指整个军队。所谓萨拉特哈，指同族、同乡。所谓王室依赖者及市场，以及其他一切皆归属于军队，皆服从军队。犹如荦荦虎豹，驱赶猎物，掌控领地。比如说，穿戴官服的坐骑，牢牢掌握着整个国家，即使是我自己被束缚，也被悉心维护。连本生故事中也说：
‘‘Anuttare kāmaguṇe samiddhe, bhutvāna pubbe vasi ekarājā;
‘极乐之欲圆满已成，以往曾为孤立一国之王；’
So dāni dugge narakamhi khitto, nappajjahe vaṇṇabalaṃ purāṇa’’nti. (jā. 1.4.9) –
‘现今陷入地狱之中久矣，仍不舍弃其昔日之荣光和威势。’（《本生经》1.4.9）
Āvāṭe khittabhāvo āgato. Jātakaṭṭhakathāyaṃ (jā. aṭṭha. 3.4.9) pana ‘‘sikkāya pakkhipāpetvā uttarummāre heṭṭhāsīsakaṃ olambesī’’ti vuttaṃ.
这里说他堕入牢狱的状态。又《本生经注》里（1.4.9章）说：‘以戒律自守，投身北方恶鬼之地。’
Mahāsatto corarājānaṃ ārabbha mettaṃ bhāvetvā kasiṇaparikammaṃ katvā jhānābhiññāyo nibbattetvā kāsuto uggantvā ākāse pallaṅkena nisīdi. Tena vuttaṃ –
这位有大勇力的盗贼王，先修习慈心，完成苦行修炼，获得禅定三昧和神通，最终涅槃时，他变成乌鸦，飞升空中，在床榻上安坐。对此有言说：
§118
118.
‘‘Amaccamaṇḍalaṃ rajjaṃ, phītaṃ antepuraṃ mama;
『我的大臣圈子、王国、繁荣的内宫，』
Acchinditvāna gahitaṃ, piyaputtaṃva passaha’’nti.
『皆被夺取掠去，请看，如同失去爱子一般。』
Tattha amaccamaṇḍalanti tasmiṃ tasmiṃ rājakicce raññā amā saha vattantīti amaccā, saddhiṃ vā tesaṃ maṇḍalaṃ samūhaṃ. Phītanti balavāhanena nagarajanapadādīhi samiddhaṃ rajjaṃ. Itthāgāradāsidāsaparijanehi ceva vatthābharaṇādiupabhogūpakaraṇehi ca samiddhaṃ mama antepurañca acchinditvā gahitakaṃ gaṇhantaṃ amittarājānaṃ yāya attano piyaputtaṃva passiṃ ahaṃ, tāya evaṃbhūtāya mettāya me samo sakalaloke natthi, tasmā evaṃbhūtā esā me mettāpāramī paramatthapāramibhāvaṃ pattāti adhippāyo.
“Amaccamaṇḍala”指各个无主之国，在各国政事中无国王处理者即无主之地。或云无主诸国之联合体。『Phīta』因兵力强盛或兵车众多，被城镇人民及乡村拥护而繁盛的国家政权。『Itthāgāradāsi』指妇女、儿童及侍从众，连同生活用具也持有的边城。“我攻破夺持，视之如同自己的儿子”，谓以此对待被我夺得的无主之国，以此所萌生之大慈大爱无人能及，故此慈爱即是我修持的最上之善行法。
Evaṃ pana mahāsatte taṃ corarājānaṃ ārabbha mettaṃ pharitvā ākāse pallaṅkena nisinne tassa sarīre dāho uppajji. So ‘‘ḍayhāmi ḍayhāmī’’ti bhūmiyaṃ aparāparaṃ parivattati. ‘‘Kimeta’’nti vutte, mahārāja, tumhe niraparādhaṃ dhammikarājānaṃ āvāṭe nikhaṇāpayitthāti. ‘‘Tena hi vegena gantvā taṃ uddharathā’’ti āha. Purisā gantvā taṃ rājānaṃ ākāse pallaṅkena nisinnaṃ disvā āgantvā dabbasenassa ārocesuṃ. So vegena gantvā vanditvā khamāpetvā ‘‘tumhākaṃ rajjaṃ tumheva kāretha, ahaṃ vo core paṭibāhessāmī’’ti vatvā tassa duṭṭhāmaccassa rājāṇaṃ kāretvā pakkāmi. Bodhisattopi rajjaṃ amaccānaṃ niyyātetvā isipabbajjaṃ pabbajitvā mahājanaṃ sīlādiguṇesu patiṭṭhāpetvā āyupariyosāne brahmalokaparāyano ahosi.
伟大勇士以此盗贼之王发扬慈爱，坐于空中床榻，其身生火烧。其宣言“我燃烧，我将燃烧”，地上翻滚。有人问：“何为此？”大王答曰：“你们应在正法王无罪之营中棲息。”又命令众人速去救护那床上大王。众人奔去，见大王坐于空中床榻，向大王述其情。大王立即速去，讚敬赦免众人并称：“你们作自己国家治理者，我将摧毁盗贼之王。”遂除害而去。菩萨亦将诸无主之国分发，出家于国，确立广大人民正善品德，寿终时得生梵天界。
Tadā dabbaseno ānandatthero ahosi, ekarājā lokanātho.
彼时答巴森乃与安那长老同在，乃是一方之王，世间之主。
Tassa divase divase chasu dānasālāsu chasatasahassavissajjanena paccatthikarañño sakalarajjapariccāgena ca dānapāramī, niccasīlauposathakammavasena pabbajitassa anavasesasīlasaṃvaravasena ca sīlapāramī, pabbajjāvasena jhānādhigamavasena ca nekkhammapāramī, sattānaṃ hitāhitavicāraṇavasena dānasīlādisaṃvidahanavasena ca paññāpāramī, dānādipuññasambhārassa abbhussahanavasena kāmavitakkādivinodanavasena ca vīriyapāramī, duṭṭhāmaccassa dabbasenarañño ca aparādhasahanavasena khantipāramī, yathāpaṭiññaṃ dānādinā avisaṃvādanavasena ca saccapāramī, dānādīnaṃ acalasamādānādhiṭṭhānavasena adhiṭṭhānapāramī, paccatthikepi ekantena hitūpasaṃhāravasena mettājhānanibbattanena ca mettāpāramī, duṭṭhāmaccena dabbasenena ca katāparādhe hitesīhi attano amaccādīhi nibbattite upakāre ca ajjhupekkhaṇena rajjasukhappattakāle paccatthikaraññā narake khittakāle samānacittatāya ca upekkhāpāramī veditabbā. Vuttañhetaṃ –
当时于各日分别行六座布施所，以六十万种物资周供国家政务，修行布施波罗蜜；以常持戒如法守护五戒，依戒律恒行出家，道德波罗蜜具足；以出家修习禅定功德得入四禅，远离尘嚣，是为出离波罗蜜；以思考众生利益害，广行布施持戒等善行，是智慧波罗蜜；以积聚布施等功德，以断除贪欲等恶念，是精进波罗蜜；以能忍耐恶贼大王所犯错误，是忍辱波罗蜜；依誓言等布施法而坚定不移，是真实波罗蜜；以坚固精进等奉行心志，是心志波罗蜜；以慈心禅定止息异心，是慈波罗蜜；对于恶贼答巴森乃所造罪过，以善念包容其父亲等亲属所遭助益，国家安乐时以出离平等心包容，地狱受苦时亦以平等心包容，是为舍波罗蜜。应当了知此义——
‘‘Panujja dukkhena sukhaṃ janinda, sukhena vā dukkhamasayhasāhi;
『譬如世间众生因苦生乐，因乐亦能耐苦』，
Ubhayattha santo abhinibbutattā, sukhe ca dukkhe ca bhavanti tulyā’’ti. (jā. 1.4.12);
『二者皆得安住，证得止灭，如乐如苦时，彼此心境平等』。〔册子经卷1章4节12〕
Yasmā panettha mettāpāramī atisayavatī, tasmā tadatthadīpanatthaṃ sā eva pāḷi āruḷhā. Tathā idha mahāsattassa sabbasattesu orasaputte viya samānukampatādayo guṇavisesā niddhāretabbāti.
因其布施慈心波罗蜜极为圆满，故此段文旨在阐明此义。于此大圣身上，应当明了其在诸众生中如乳母子般的平等慈悲与各种美德的殊胜。
Ekarājacariyāvaṇṇanā niṭṭhitā. · 一王本生注释完毕。
Mettāpāramī niṭṭhitā. · 慈波罗蜜完毕。
15. Mahālomahaṃsacariyāvaṇṇanā15. 大毛竖本生注释
§119
119. Pannarasame ‘‘susāne seyyaṃ kappemī’’ti etthāyaṃ anupubbikathā –
119. 『当为安卧于良床』，此为渐次开示说法之始，
Mahāsatto hi tadā mahati uḷārabhoge kule nibbattitvā vuddhimanvāya disāpāmokkhassa ācariyassa santike garuvāsaṃ vasanto sabbasippānaṃ nipphattiṃ patvā kulagharaṃ āgantvā mātāpitūnaṃ accayena ñātakehi ‘‘kuṭumbaṃ saṇṭhapehī’’ti yāciyamānopi aniccatāmanasikāramukhena sabbabhavesu abhivaḍḍhamānasaṃvego kāye ca asubhasaññaṃ paṭilabhitvā gharāvāsapalibodhādhibhūtaṃ kilesagahanaṃ anogāhetvāva cirakālasamparicitaṃ nekkhammajjhāsayaṃ upabrūhayamāno mahantaṃ bhogakkhandhaṃ pahāya pabbajitukāmo hutvā puna cintesi – ‘‘sacāhaṃ pabbajissāmi, guṇasambhāvanāpākaṭo bhavissāmī’’ti.
当时大圣出身于富饶豪贵之家，因深智大觉及离欲解脱法，于导师面前住持绛衣，遂断尽所有贪欲束缚，离家后携母父及亲族，心念安稳家庭，虽有心愿求之，因观无常洞察一切世俗，心中生无常之念，识别诸恶欲纤染，摈弃家舍及其隐痛，发起远离世间之心，舍弃巨大财宝，志愿出家，内心自思：『必当出家修行，明见殊胜品质而广显之』。
So lābhasakkāraṃ jigucchanto pabbajjaṃ anupagantvā ‘‘pahomi cāhaṃ lābhālābhādīsu nibbikāro hotu’’nti attānaṃ takkento ‘‘visesato paraparibhavasahanādipaṭipadaṃ pūrento upekkhāpāramiṃ matthakaṃ pāpessāmī’’ti nivatthavattheneva gehato nikkhamitvā paramasallekhavuttikopi abalabalo amandamando viya paresaṃ acittakarūpena hīḷitaparibhūto hutvā gāmanigamarājadhānīsu ekarattivāseneva vicarati. Yattha pana mahantaṃ paribhavaṃ paṭilabhati, tattha cirampi vasati. So nivatthavatthe jiṇṇe pilotikakhaṇḍena tasmimpi jiṇṇe kenaci dinnaṃ aggaṇhanto hirikopīnapaṭicchādanamatteneva carati. Evaṃ gacchante kāle ekaṃ nigamagāmaṃ agamāsi.
彼因厌恨名利，未至僧团便已发心出家，心念：『愿我于利益损失不生贪着』，自我权衡后，断绝彼恶道中诸多无益之事，归家时放弃婆罗门宗教仪式，形同愚痴而被他人轻蔑，遍游乡野城邑犹如孤独者居住，凡落得极大轻慢处则留，久之心生侮辱，行止避报羞恶，俨然掩面隐匿污垢，行如耄耋残年。如此漂泊往来，最终独自一人远离乡村，渡居他方之地。
Tattha gāmadārakā dhuttajātikā vedhaverā keci rājavallabhānaṃ puttanattudāsādayo ca uddhatā unnaḷā capalā mukharā vikiṇṇavācā kālena kālaṃ kīḷābahulā vicaranti. Duggate mahallake purise ca itthiyo ca gacchante disvā bhasmapuṭena piṭṭhiyaṃ ākiranti, ketakīpaṇṇaṃ kacchantare olambenti, tena vippakārena parivattetvā olokente yathāvajjakīḷitaṃ dassetvā upahasanti. Mahāpuriso tasmiṃ nigame te evaṃ vicarante dhuttadārake disvā ‘‘laddho vata dāni me upekkhāpāramiyā paripūraṇūpāyo’’ti cintetvā tattha vihāsi. Taṃ te dhuttadārakā passitvā vippakāraṃ kātuṃ ārabhanti.
在那里，村庄中的村民多属粗俗恶劣之人，有些卑鄙出身者，还有因诸种罪业所致的恶行者，彼等是国王亲信，既是国王的子弟侍从及奴仆等人物，骄横盛气、粗鄙吵闹、善变多言、不守诚信，不时无故嬉戏摇摆。男女老少见到堕落之人，手持瓦罐涂抹灰烬，佩戴矮小的鸡冠花叶并以之搔首弄姿，借以以此丑恶反作他用，四处观看，仿佛展示那被戏弄的东西，因而加以嘲讽。伟人见他们如此行状，便心生念想：『如今恰逢我得具足慈心忍辱的时机』，于是驻足不动。那等恶劣村民见此，便起意作恶反击。
Mahāsatto taṃ asahanto viya ca tehi bhāyanto viya ca uṭṭhahitvā gacchati. Te taṃ anubandhanti. So tehi anubandhiyamāno ‘‘ettha natthi koci paṭivattā’’ti susānaṃ gantvā aṭṭhikaṃ sīsūpadhānaṃ katvā sayati. Dhuttadārakāpi tattha gantvā oṭṭhubhanādikaṃ nānappakāraṃ vippakāraṃ katvā pakkamanti. Evaṃ te divase divase karonti eva. Ye pana viññū purisā, te evaṃ karonte passanti. Te te paṭibāhitvā ‘‘ayaṃ mahānubhāvo tapassī mahāyogī’’ti ca ñatvā uḷāraṃ sakkārasammānaṃ karonti. Mahāsatto pana sabbattha ekasadisova hoti majjhattabhūto. Tena vuttaṃ ‘‘susāne seyyaṃ kappemī’’tiādi.
那伟人似不能容忍一般，似因惧怕而起身疾行。他们随其后跟随。其正被追逐时对众人说：“此处无任何倒行逆施之人。”便返回寮舍，剪断头发制造头饰，卧于床上。恶劣村民也至，作出各式各样的恶劣反击，然后离去。如此日复一日。他们愚昧之人行此种种行为，明智人士察觉后便避开他们，内心默念：“此乃伟大德行的修行者、苦行圣者。”乃至给予大力尊敬。那伟人却如同中立者，居于内心中间。此正所谓“我将在寮舍中安卧”等佛言。
Tattha susāne seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyāti āmakasusāne chaḍḍitakaḷevarato soṇasiṅgālādīhi tahiṃ tahiṃ vikkhittesu aṭṭhikesu ekaṃ aṭṭhikaṃ sīsūpadhānaṃ katvā sucimhi ca asucimhi ca samānacittatāya tasmiṃ susāne seyyaṃ kappemi, sayāmīti attho. Gāmaṇḍalāti gāmadārakā. Rūpaṃ dassentinappakanti yathāvajjakīḷitāya oṭṭhubhanaupahasanaummihanādīhi kaṇṇasote salākappavesanādīhi ca atikakkhaḷaṃ anappakaṃ nānappakāraṃ rūpaṃ vikāraṃ karonti.
所谓『我将在寮舍中安卧』是指在寮舍置放床铺，将尸体布置整齐，剪断发髻，采用相异的发饰，以维持清浊一心，在床上安寝。所谓“村民”即为村中人。其表相显示为：因以秽秽作弄、嘲笑等之行而对耳目造成极大伤害，如刺耳的声音、插入耳根的树枝等，这些种种恶劣的外表变形行为正是他们所作。
§120
120.Apareti tesu eva gāmadārakesu ekacce. Upāyanānūpanentīti ‘‘ayaṃ imesu paribhavavasena evarūpaṃ vippakāraṃ karontesu na kiñci vikāraṃ dasseti, sammānane nu kho kīdiso’’ti pariggaṇhantā vividhaṃ bahuṃ gandhamālaṃ bhojanaṃ aññāni ca upāyanāni paṇṇākārāni upanenti upaharanti. Aparehi vā tehi anācāragāmadārakehi aññe viññū manussā ‘‘ayaṃ imesaṃ evaṃ vividhampi vippakāraṃ karontānaṃ na kuppati, aññadatthu khantimettānuddayaṃyeva tesu upaṭṭhapeti, aho acchariyapuriso’’ti haṭṭhā ‘‘bahu vatimehi etasmiṃ vippaṭipajjantehi apuññaṃ pasuta’’nti saṃviggamānasāva hutvā bahuṃ gandhamālaṃ vividhaṃ bhojanaṃ aññāni ca upāyanāni upanenti upaharanti.
在这些村民中，有些行为相反之人，所谓将多种善端手段献上，是指那些不肯堕落的人将多种芳香花环、饮食及其他供养品和各种礼物献上。另一部分与这些不守规矩的村民相对，其他有见识的人类见此说：“这些人虽行多种恶劣，但不生嗔恨；而另一些人却以慈悲为怀而保持容忍，实为不可思议的人。”然在争斗中有人愤怒说：“这些人因违犯法则，招致恶果。”说完后落泪，仍献上多种芳香花环、饮食及供养品。
§121
121.Yeme dukkhaṃ upaharantīti ye gāmadārakā mayhaṃ sarīradukkhaṃ upaharanti upanenti. ‘‘Upadahantī’’tipi pāṭho, uppādentīti attho. Ye ca denti sukhaṃ mamāti ye ca viññū manussā mama mayhaṃ sukhaṃ denti, mālāgandhabhojanādisukhūpakaraṇehi mama sukhaṃ upaharanti. Sabbesaṃ samako homīti katthacipi vikārānuppattiyā samānacittatāya vividhānampi tesaṃ janānaṃ samako ekasadiso homi bhavāmi. Dayā kopo na vijjatīti yasmā mayhaṃ upakārake mettacittatāsaṅkhātā dayā, apakārake manopadosasaṅkhāto kopopi na vijjati, tasmā sabbesaṃ samako homīti dasseti.
所谓“给予苦难”，即是那些村民供养我身体的苦楚。译作“破坏”或“生起”，皆通义。若有人称给予我快乐，是谓智者供养我快乐，以花环、香料、饮食等快乐资粮施与我。说“我与众生之心平等”，乃是因无一时因果变异，且彼此对不同众生具足同心，故自言与众生心相平等。因我以慈爱之心对益者，无慈悲心则无；对损害者无嗔恨心，故示现“我与众生心平等”。
§122
122. Idāni bhagavā tadā upakārīsu apakārīsu ca sattesu samupacitañāṇasambhārassa attano samānacittatā vikārābhāvo yā ca lokadhammesu anupalittatā ahosi, taṃ dassetuṃ ‘‘sukhadukkhe tulābhūto’’ti osānagāthamāha.
如今世尊那时在乐益众生与损害众生之众中，以相同慈心俱足智慧，内心无障碍变化；遍诸世间法界，无所缺失，故为令其显现，发出一句偈言：“痛苦与快乐处均同等。”
Tattha sukhadukkheti sukhe ca dukkhe ca. Tulābhūtoti samakaṃ gahitatulā viya onatiunnatiapanatiṃ vajjetvā majjhattabhūto, sukhadukkhaggahaṇeneva cettha taṃnimittabhāvato lābhālābhāpi gahitāti veditabbaṃ. Yasesūti kittīsu. Ayasesūti nindāsu. Sabbatthāti sabbesu sukhādīsu lokadhammesu. Iti bhagavā tadā sabbasattesu sabbalokadhammesu ca anaññasādhāraṇaṃ attano majjhattabhāvaṃ kittetvā tena tasmiṃ attabhāve attano upekkhāpāramiyā sikhāppattabhāvaṃ vibhāvento ‘‘esā me upekkhāpāramī’’ti desanaṃ niṭṭhāpesi.
此中所说之「快乐与痛苦」者，谓快乐与痛苦二者。所谓平等者，如同用天平将两物称量，分量相等却一有升一有降般，称此为「中道」；此处指快乐与痛苦之摄取，因缘相应而得之利与不利亦应视为摄取，故此亦称为「得失」。所谓「名声」者，贵为称誉；所谓「非名声」者，指责之意。所谓「一切处」者，即各种快乐等世间现象。由此，世尊当时于诸众生及一切世间现象中，称扬自身之中道法，且由此法弘扬己之舍弃执著之完备慈心境界修持，宣说「此即吾所修习之舍弃慈心波罗蜜」，以此法教诲圆满而终结。
Idhāpi mahāsattassa paṭhamaṃ dānapāramī nāma visesato sabbavibhavapariccāgo ‘‘ye keci imaṃ sarīraṃ gahetvā yaṃkiñci attano icchitaṃ karontū’’ti anapekkhabhāvena attano attabhāvapariccāgo ca dānapāramī, hīnādikassa sabbassa akattabbassa akaraṇaṃ sīlapāramī, kāmassādavimukhassa gehato nikkhantassa sato kāye asubhasaññānubrūhanā nekkhammapāramī, sambodhisambhārānaṃ upakāradhammapariggahaṇe tappaṭipakkhappahāne ca kosallaṃ aviparītato dhammasabhāvacintanā ca paññāpāramī , kāmavitakkādivinodanaṃ dukkhādhivāsanavīriyañca vīriyapāramī, sabbāpi adhivāsanakhanti khantipāramī, vacīsaccaṃ samādānāvisaṃvādanena viratisaccañca saccapāramī , anavajjadhamme acalasamādānādhiṭṭhānaṃ adhiṭṭhānapāramī, anodhiso sabbasattesu mettānuddayabhāvo mettāpāramī, upekkhāpāramī panassa yathāvuttavaseneva veditabbāti dasa pāramiyo labbhanti. Upekkhāpāramī cettha atisayavatīti katvā sāyeva desanaṃ āruḷhā. Tathā idha mahāsattassa mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ pahāya mahābhinikkhamanasadisaṃ gehato nikkhamanaṃ, tathā nikkhamitvā lābhasakkāraṃ jigucchato paresaṃ sambhāvanaṃ pariharitukāmassa pabbajjāliṅgaṃ aggahetvā citteneva anavasesaṃ pabbajjāguṇe adhiṭṭhahitvā paramasukhavihāro, paramappicchatā, pavivekābhirati, upekkhaṇādhippāyena attano kāyajīvitanirapekkhā, parehi attano upari katavippakārādhivāsanaṃ, ukkaṃsagatasallekhavutti, bodhisambhārapaṭipakkhānaṃ kilesānaṃ tanubhāvena khīṇāsavānaṃ viya paresaṃ upakārāpakāresu nibbikārabhāvahetubhūtena sabbattha majjhattabhāvena samuṭṭhāpito lokadhammehi anupalepo, sabbapāramīnaṃ muddhabhūtāya upekkhāpāramiyā sikhāppattīti evamādayo guṇānubhāvā vibhāvetabbāti.
此处亦当知，大梵天者，初为布施波罗蜜之代表，意指全体财富之布施，称为「不执所取遗物，任令诸取所欲为」之布施波罗蜜。次为戒波罗蜜，意为不制造一切卑劣及低下之事。出离波罗蜜指远离贪爱，弃舍常住屋舍，生起身体丑恶念，称为出离波罗蜜。智慧波罗蜜指利益觉悟之资粮及善法，除去恶法，圆满善巧以深思世法，称智慧波罗蜜。精进波罗蜜谓力行远离诸痛苦之念及清净勤奋。忍波罗蜜即忍耐一切痛苦及逆境。真诚波罗蜜以正信及真言不妄语为要。决心波罗蜜乃坚定不移之坚决信心。慈波罗蜜意指无间断于众生诸爱欲之增长。舍波罗蜜，亦当如实解知其真义。此十波罗蜜现于此，且舍波罗蜜因其最为重要而先行宣说。于此，大梵天舍弃广大财物和亲族围绕，出家如大作大行，离弃繁华荣利，怀厌恶心远避众难，坚止具足出家之德，乐极极乐，深感清净独处之殊胜，以舍波罗蜜为先导，舍弃身心生活之喜爱，不计较他人给予或害，直至由诸烦恼为身中藏，亦如尽灭之阿拉汉仅余舍波罗蜜，身心清净，不染于世间法，寂静无垢，舍波罗蜜为一切波罗蜜根基与先导者，诸德圆满皆由舍波罗蜜所成，此义应当如此分别说明。
Mahālomahaṃsacariyāvaṇṇanā niṭṭhitā. · 大毛竖本生注释完毕。
Upekkhāpāramī niṭṭhitā. · 舍波罗蜜完毕。
Tatiyavaggassa atthavaṇṇanā niṭṭhitā. · 第三品的义释完毕。
Uddānagāthāvaṇṇanā摄颂偈释。
‘‘Yudhañjayo’’tiādikā uddānagāthā. Tattha bhisenāti bhisāpadesena mahākañcanacariyaṃ (cariyā. 3.34 ādayo) dasseti. Soṇanandoti iminā soṇapaṇḍitacariyaṃ (cariyā. 3.42 ādayo ) dasseti. Tathā mūgapakkhoti mūgapakkhāpadesena temiyapaṇḍitacariyaṃ (cariyā. 3.48 ādayo) dasseti. Upekkhāpāramisīsena mahālomahaṃsacariyaṃ (cariyā. 3.119 ādayo) dasseti. Āsi iti vuṭṭhaṃ mahesināti yathā, sāriputta, tuyhaṃ etarahi desitaṃ, iti evaṃ iminā vidhānena mahantānaṃ dānapāramiādīnaṃ bodhisambhārānaṃ esanato mahesinā tadā bodhisattabhūtena mayā vuṭṭhaṃ ciṇṇaṃ caritaṃ paṭipannaṃ āsi ahosīti attho . Idāni pāramiparipūraṇavasena cirakālappavattitaṃ idha vuttaṃ avuttañca attano dukkarakiriyaṃ ekajjhaṃ katvā yadatthaṃ sā pavattitā, tañca saṅkhepeneva dassetuṃ ‘‘evaṃ bahubbidha’’nti gāthamāha.
所谓“战胜此敌”之类，为开头之赞歌。其中文意指责称“残暴”，谓为大金匠师之行。又称“索那难达”者，指索那智者之行为。再者称“愚人翅膀”，含带鄙称愚痴之意，意示愚人行径。舍波罗蜜者，谓大黑天鹅之行为。此云“存在”的隐含意义如是，释义为：世尊呼唤沙利子曰：“尔今所说者即为先前所传示也”，由此方式大菩萨诸波罗蜜之章句因我以前由菩萨身份起步经典，行持止息而已。如今以圆满波罗蜜为基，论述长久已来于此处所说未说事及自己辛劳一行，皆为此论述所摄，略略示现曰“如是多种”等诗句。
Tattha evanti iminā vuttanayena. Bahubbidhaṃ dukkhanti akittipaṇḍitādikāle kārapaṇṇādiāhāratāya tañca yācakassa datvā āhārūpacchedādinā ca bahuvidhaṃ nānappakāraṃ dukkhaṃ. Tathā kururājādikāle sakkasampattisadisā sampattī ca bahubbidhā. Bhavābhaveti khuddake ceva mahante ca bhave. Bhavābhave vā vuddhihāniyo anubhavitvā bahuvidhehi dukkhehi avihaññamāno bahuvidhāhi ca sampattīhi anākaḍḍhiyamāno pāramiparipūraṇapasuto eva hutvā tadanurūpaṃ paṭipattiṃ paṭipanno uttamaṃ anuttaraṃ sammāsambodhiṃ sabbaññutaṃ patto, adhigatosmīti attho.
以此类言，曾云苦多种，自称无知学者等初期对世间口腹及施舍等之苦，乃至乞者施食食断种种不同殊苦；如迦楼罗王时期，天之神祇及其福报亦有多样；有生死之苦，有大与小之苦，众乐轮转苦乐互现；虽历多种苦，或闻波罗蜜得果正行，无上正觉，通达全知。其意于此显明。
Idāni yāsaṃ pāramīnaṃ paripūraṇatthaṃ esā dukkaracariyā ciraṃ pavattitā, tāsaṃ anavasesato paripuṇṇabhāvaṃ tena ca pattabbaphalassa attanā adhigatabhāvaṃ dassetuṃ ‘‘datvā dātabbakaṃ dānaṃ, sīlaṃ pūretvā asesato’’tiādi vuttaṃ.
至于各波罗蜜完成之为道期，此辛苦行乃长久增长，恒常如此者，不断圆满之相，且以所得应合法果显现，一袅言曰：“施予施受，具足戒律无碍”等教说。</p>
Tattha datvā dātabbakaṃ dānanti tadā anuttaraṃ sammāsambodhiṃ abhisambujjhituṃ aggayānapaṭipadaṃ paṭipannena mahābodhisattena dātabbaṃ deyyadhammaṃ bāhiraṃ rajjādiṃ abbhantaraṃ attapariccāgoti pañca mahāpariccāgapariyosānaṃ dānapāramidānaupapāramidānaparamatthapāramippabhedaṃ dānaṃ anavasesato sampādetvāti attho. Tattha akittibrāhmaṇakāle (cariyā. 1.1 ādayo; jā. 1.13.83 ādayo) saṅkhabrāhmaṇakāleti (cariyā. 1.11 ādayo; jā. 1.10.39 ādayo) evamādīsu idha āgatesu anāgatesu ca visayhaseṭṭhikāle (jā. 1.4.157 ādayo) velāmakāleti (a. ni. 9.20) evamādīsupi dānapāramiyā mahāpurisassa pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sasapaṇḍitakāle –
于此，谓“施予施受”，指大觉者已体证无上正觉亲证之绝顶根本法，依始终相续行于五大布施，即施布之法，于外界、绳索等得施，内在更舍己之施。此例于大布施波罗蜜等影响完全圆满之区分，称为继续不断成就。其于早期不著名婆罗门时代及沙蔻婆罗门时代，以及后来也出现诸称号，起处，乃至于有地城贸易所兴之时，称其大布施之成就无量无边。专于学识之时——
‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;
『看见比库前来，舍弃自我；』
Dānena me samo natthi, esā me dānapāramī’’ti. (cariyā. 1. tassuddāna) –
『无比于我布施，此为我布施波罗蜜。』（行传第一，题目）—
Evaṃ attapariccāgaṃ karontassa dānapāramī paramatthapāramī nāma jātā. Itaresu pana yathārahaṃ pāramiupapāramiyo veditabbā.
由此知彼放弃自我者，其布施波罗蜜为最高波罗蜜。其他波罗蜜则依次可知。
Sīlaṃ pūretvā asesatoti tathā anavasesato kāyiko saṃvaro, vācasiko saṃvaro, kāyikavācasiko saṃvaro, indriyasaṃvaro, bhojane mattaññutā, suvisuddhājīvatāti evamādikaṃ bodhisattasīlaṃ sampādentena sīlapāramisīlaupapāramisīlaparamatthapāramippabhedaṃ pūretabbaṃ sabbaṃ sīlaṃ pūretvā sammadeva sampādetvā. Idhāpi sīlavanāgarājakāle (cariyā. 2.1 ādayo; jā. 1.1.72) campeyyanāgarājakāleti (cariyā. 2.20 ādayo; jā. 1.15.240 ādayo) evamādīsu idha āgatesu, anāgatesu ca mahākapikāle (cariyā. 3.67 ādayo; jā. 1.7.83 ādayo; 1.16.178 ādayo) chaddantakāleti (jā. 1.16.97 ādayo) evamādīsu mahāsattassa sīlapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa saṅkhapālakāle –
持戒圆满者，谓无剩绝者，是谓身行禁戒、语行禁戒、身语禁戒、根境禁戒、饮食适量、生活清净等。如是乃至菩萨持戒修行，持戒波罗蜜、持戒波罗蜜的辅助波罗蜜及持戒波罗蜜的究竟波罗蜜差别等，当悉数圆满。持戒圆满时，手续如是行。此中例如持戒具足的城主时代（行传第二一，起首；本生经一第一七二起首），牟梨耶城主时代（行传第二二，起首；本生经一一五二四零起首）等同样诸时代，未来诸如大猴时代（行传第三六七起首；本生经一七八起首）及叉犍塔时代（本生经一一六九七起首）等如是诸大菩萨持戒波罗蜜尽得成就时，无量无边无可量量。唯独在护持沙门期间—
‘‘Sūlehi vinivijjhante, koṭṭayantepi sattibhi;
『虽遭刀链刺穿，虽被众兽践踏，』
Bhojaputte na kuppāmi, esā me sīlapāramī’’ti. (cariyā. 2.91) –
『我不瞋恚食子，为此是我持戒波罗蜜。』（行传第二九一）—
Evaṃ attapariccāgaṃ karontassa sīlapāramī paramatthapāramī nāma jātā. Itaresu pana yathārahaṃ pāramiupapāramiyo veditabbā.
如是舍弃自我者，戒德波罗蜜即为最高终极波罗蜜由此产生。至于其他者，须依时节分别透彻认识波罗蜜与非波罗蜜。
Nekkhammepāramiṃ gantvāti tathā tividhepi mahābhinikkhamane pāramiṃ paramukkaṃsaṃ gantvā. Tattha yudhañjayakāle (cariyā. 3.1 ādayo; jā. 1.11.73 ādayo) somanassakumārakāleti (cariyā. 3.7 ādayo; jā. 1.15.211 ādayo) evamādīsu idha āgatesu, anāgatesu ca hatthipālakumārakāle (jā. 1.15.337 ādayo) maghadevakāleti (ma. ni. 2.308 ādayo; jā. 1.1.9) evamādīsu mahārajjaṃ pahāya nekkhammapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa cūḷasutasomakāle –
谓至出家波罗蜜，乃三种大出家中达至最高境界者。其时，如于战胜时（《行传》第三篇第一节起首；《生经》第一篇第十一章第七十三节起首），亦如于欢喜童子时（《行传》第三篇第七节起首；《生经》第一篇第十五章第二百一十一节起首），此类情形中来及未至，如于护象童子时（《生经》第一篇第十五章三百三十七节起首），又如魔神时（《大毗尼》第二卷第三百零八页起首；《生经》第一篇第一章第九节起首）等众多环境下之大国放弃后，宁无波罗蜜具足圆满之数目。单于其时，至小舍多欢喜时——
‘‘Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ;
“我舍大国如舍象往，犹弃游戏球；舍弃则不复累，此即吾出家波罗蜜。”（《法集》八分本起首说法；《生经》八分本第一卷遥远起首说；《增支》八分本第一卷遥远起首说）
Cajato na hoti lagganaṃ, esā me nekkhammapāramī’’ti. (dha. sa. aṭṭha. nidānakathā; jā. aṭṭha. 1.dūrenidānakathā; apa. aṭṭha. 1.dūrenidānakathā);
如是断绝国土，舍离世间而出家者，戒波罗蜜乃最高终极波罗蜜由此而生。其他波罗蜜，须依当下时情分别而知。
Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramī paramatthapāramī nāma jātā. Itaresu pana yathārahaṃ pāramiupapāramiyo veditabbā.
受智者问等者，问何谓善何谓不善何谓当戒何谓不当戒等，问及善恶、戒律与否等，及业与果报之分别，及众生所依赖之门户术法等，问于博士智者，谓之受智波罗蜜。其时，如于智者维荼迦（《生经》第二篇第二十二章一千三百四十六节起首）、大阇毗理博士（《大毗尼》卷二二九三页起首；《行传》第一篇第三十七节起首）、钉杖博士（《生经》第一篇第一章第七十节起首）、苦行博士（《生经》第一篇第二章第三十七节起首）、在菩提游行时之大药师博士（《生经》第二篇第二十二章五百九十节起首）等诸情形中，与上同类，尚无圆满具足之义。仅于当时，至司令官博士之时——
Paṇḍiteparipucchitvāti kiṃ kusalaṃ kiṃ akusalaṃ kiṃ sāvajjaṃ kiṃ anavajjantiādinā kusalādidhammavibhāgaṃ kammakammaphalavibhāgaṃ sattānaṃ upakārāvahaṃ anavajjakammāyatanasippāyatanavijjāṭṭhānādiṃ paṇḍite sappaññe paripucchitvā. Etena paññāpāramiṃ dasseti. Tattha vidhurapaṇḍitakāle (jā. 2.22.1346 ādayo) mahāgovindapaṇḍitakāle (dī. ni. 2.293 ādayo; cariyā 1.37 ādayo) kudālapaṇḍitakāle (jā. 1.1.70) arakapaṇḍitakāle (jā. 1.2.37 ādayo) bodhiparibbājakakāle mahosadhapaṇḍitakāleti (jā. 2.22.590 ādayo) evamādīsu paññāpāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa senakapaṇḍitakāle –
『请教智者之后』者，谓就『何为善、何为不善、何为有过、何为无过』等，询问善法等诸法的分类、业与业果的分类，以及对众生有利益的无过之业处、技艺处、明处等，向智者、有慧者请教之后。此句显示慧波罗蜜。在此，于毗朱拉智者世（见《本生》第2集第22品第1346偈等）、大高文达智者世（见《长部》第2册第293节等；《所行藏》第1品第37偈等）、古达拉智者世（见《本生》第1集第1品第70偈）、阿拉咖智者世（见《本生》第1集第2品第37偈等）、菩提游方者世、大无畏智者世（见《本生》第2集第22品第590偈等）——如此等等，其圆满慧波罗蜜诸生之数量，实无法估量。而就其塞那咖智者世而言，则纯属——
‘‘Paññāya vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā;
我以智慧思惟，解脱于婆罗门的痛苦；
Paññāya me samo natthi, esā me paññāpāramī’’ti. (dha. sa. aṭṭha. nidānakathā; jā. aṭṭha. 1.dūrenidānakathā; apa. aṭṭha. 1.dūrenidānakkathā) –
我无等于智慧，此即我所成就的智慧波罗蜜。」（引自《法句经集注》导论、《起世经集注》初卷远方缘起说、《佛遗教经集注》初卷远方缘起说）
Antobhastagataṃ sappaṃ dassentassa paññāpāramī paramatthapāramī nāma jātā. Vīriyaṃ katvāna uttamanti sammāsambodhiṃ pāpetuṃ samatthatāya uttamaṃ padhānaṃ vīriyanti vividhampi vīriyapāramiṃ katvā uppādetvā. Tattha mahāsīlavarājakāle (jā. 1.1.51) pañcāvudhakumārakāle (jā. 1.1.55) mahāvānarindakāleti (jā. 1.1.57) evamādīsu vīriyapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahājanakakāle –
至于意志坚定且展现善行者，其智慧波罗蜜乃究竟微妙的波罗蜜产生。此人生发极勤精进，趋向正觉之道，期间曾多次修习不同的勤精进波罗蜜而产生。于诸如大严持戒时代（《起世经》1.1.51）、五百童子时代（《起世经》1.1.55）、大猴子王时代（《起世经》1.1.57）等诸多时期，勤精进波罗蜜的满盈无量无边。唯独于大富家子时代——
‘‘Atīradassī jalamajjhe, hatā sabbeva mānusā;
「他深入沼泽水中，所有人类皆陨灭；
Cittassa aññathā natthi, esā me vīriyapāramī’’ti. (dha. sa. aṭṭha. nidānakathā; jā. aṭṭha. 1.dūrenidānakathā; apa. aṭṭha. 1.dūrenidānakathā) –
内心无所他依，此即我所成就的勤精进波罗蜜。」（引自《法句经集注》导论、《起世经集注》初卷远方缘起说、《佛遗教经集注》初卷远方缘起说）
Evaṃ mahāsamuddaṃ tarantassa vīriyapāramī paramatthapāramī nāma jātā.
由是，渡越大海者所证得的勤精进波罗蜜是至极微妙的波罗蜜。
Khantiyā pāramiṃ gantvāti adhivāsanakhantiādi khantiparamukkaṃsabhāvaṃ pāpento khantiyā pāramiṃ paramakoṭiṃ gantvā, khantipāramiṃ sampādetvāti attho. Tattha mahākapikāle (cariyā. 3.67 ādayo; jā. 1.7.83 ādayo) mahiṃsarājakāle (jā. 1.3.82 ādayo) rurumigarājakāle (jā. 1.13.117 ādayo) dhammadevaputtakāleti (jā. 1.11.26 ādayo) evamādīsu khantipāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa khantivādikāle –
以耐心为波罗蜜的彼岸，谓之以忍耐等善根之住持而得耐心波罗蜜极高境界，成就此耐心波罗蜜为道理。此中，在大猴时代（即《行事》3.67起始；《本生》1.7.83起始）、狮子王时代（《本生》1.3.82起始）、鹿象王时代（《本生》1.13.117起始）、法天子时代（《本生》1.11.26起始）等诸时，耐心波罗蜜已充满具足之相，无有其量。唯独以一时久忍至极者言——
‘‘Acetanaṃ va koṭṭente, tiṇhena pharasunā mamaṃ;
『我不动怒者是谁？以三叉钉鞭鞭我，』
Kāsirāje na kuppāmi, esā me khantipāramī’’ti. (dha. sa. aṭṭha. nidānakathā; jā. aṭṭha. 1.dūrenidānakathā; apa. aṭṭha. 1.dūrenidānakathā) –
『我在迦尸国王处不动怒，此即我耐心波罗蜜。』（《法句经·八》缘起注；《本生·八》远缘起注；《阿帕达那·八》远缘起注）——
Evaṃ acetanabhāvena viya mahādukkhaṃ anubhavantassa khantipāramī paramatthapāramī nāma jātā.
如此，若以无心之态而蒙受大苦，即成耐心波罗蜜最高真义波罗蜜。
Katvā daḷhamadhiṭṭhānanti kusalasamādānādhiṭṭhānaṃ tassa tassa pāramisamādānassa tadupakārakasamādānassa ca adhiṭṭhānaṃ daḷhataraṃ asithilaṃ katvā, taṃ taṃ vatasamādānaṃ anivattibhāvena adhiṭṭhahitvāti attho. Tattha jotipālakāle (ma. ni. 2.282 ādayo) sarabhaṅgakāle (jā. 2.17.50 ādayo) nemikāleti (cariyā. 1.40 ādayo; jā.2.22.421 ādayo) evamādīsu adhiṭṭhānapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa temiyakumārakāle –
所谓坚固之坚住，即从善之专注坚住，是各波罗蜜对应使助坚住，去除松懈，以无回转性坚住其专注之意。于如光护时代（《谨录》2.282起始）、象鼷时代（《本生》2.17.50起始）、尼米迦时代（《行事》1.40起始；《本生》2.22.421起始）等诸时，坚住波罗蜜亦具充满相，无有其量。唯独以特密亚王子言——
‘‘Mātāpitā na me dessā, attā me na ca dessiyo;
『父母不见我，我亦不见父母；
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vatamadhiṭṭhahi’’nti. (cariyā. 3.65) –
『一切知尽为我所爱，因此有坚定不移』。
Evaṃ jīvitaṃ pariccajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramī paramatthapāramī nāma jātā.
如此舍弃生命，所谓坚忍波罗蜜，是究竟波罗蜜的名称。
Saccavācānurakkhiyāti saccavācaṃ anurakkhitvā jīvitantarāyepi anariyavohāraṃ gūthaṃ viya jigucchanto pariharitvā sabbaso avisaṃvādibhāvaṃ rakkhitvā. Tattha kapirājakāle (cariyā. 3.67 ādayo) saccatāpasakāle maccharājakāleti evamādīsu saccapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahāsutasomakāle –
护持真实之语者，护持真实言语，乃至生命间亦不为非圣行所染，如同隐藏污秽一般而惜恶避。全面防护不违谤者。此中，类似猕猴护乡时（行为录3.67开头）真诚之时，有如蚊虫护王，等此类真实波罗蜜充满之量，实无计量。然单论伟大智慧持者，
‘‘Saccavācaṃ anurakkhanto, cajitvā mama jīvitaṃ;
『护持真实言语，舍弃我生命；
Mocesiṃ ekasataṃ khattiye, esā me saccapāramī’’ti. (dha. sa. aṭṭha. nidānakathā; jā. aṭṭha. 1.dūrenidānakathā; apa. aṭṭha. 1.dūrenidānakathā) –
曾解救一百贵族，此即我真实波罗蜜』。——（《法句经 注释》、《生经 注释》八·远别起注、《小净行经 注释》八·远别起注）
Evaṃ jīvitaṃ cajitvā saccaṃ anurakkhantassa saccapāramī paramatthapāramī nāma jātā.
如是舍弃生命而护持真实者，名为真实波罗蜜，亦即究竟波罗蜜。
Mettāyapāramiṃ gantvāti sabbasattesu anodhiso hitūpasaṃhāralakkhaṇāya mettāya pāramiṃ paramukkaṃsataṃ patvā. Tattha cūḷadhammapālakāle (jā. 1.5.44 ādayo) mahāsīlavarājakāle (jā. 1.1.51) sāmapaṇḍitakāleti (cariyā. 3.111 ādayo; jā. 2.22.296 ādayo) evamādīsu mettāpāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa suvaṇṇasāmakāle –
『至于给予慈心的波罗蜜』，谓对一切众生长远不昧，常以利益接近之心摄持慈心波罗蜜，以至其至高彼岸。在小法护持时期（诃利记 1.5.44 起首）、大持戒庄严时期（诃利记 1.1.51）及聪明秉持普通戒律时期（行为记 3.111 起首；诃利记 2.22.296 起首）等所记，如此种种时期，皆无衡量充满慈心波罗蜜之总量。唯有其专于金色如金光普照之时——
‘‘Na maṃ koci uttasati, napihaṃ bhāyāmi kassaci;
『无人对我争高诵，亦无人令我生畏；我由慈力所护，于那时乐于清风之中』。（行为记 3.113）——
Mettābalenupatthaddho, ramāmi pavane tadā’’ti. (cariyā. 3.113) –
依此观察生命长短，生于慈心坚定者，所谓最高彼岸慈波罗蜜即由是生起。
Evaṃ jīvitampi anoloketvā mettāyantassa mettāpāramī paramatthapāramī nāma jātā.
『正敬与非敬』者，有时以礼敬崇拜等为正敬之象；又有时以严厉责备等为非敬之象。于一切世法中，正敬与非敬皆平等无二，心无挂碍，寂灭安住，即得最上无上智慧，释义即此。于此方面，大猿王者时期（诃利记 1.1.57）、迦尸国王时期、坚婆罗门时期、八十八游方者时期（诃利记 1.7.54 起首）等诸时，如是般若波罗蜜充满者数量无可究竟。唯其专于大毛大天鹅时期，
Sammānanāvamānaneti sakkaccaṃ pūjāsakkārādinā sammānane oṭṭhubhanādinā avamānane ca sabbattha lokadhamme samako samacitto nibbikāro hutvā uttamaṃ anuttaraṃ labbaññutaṃ adhigatosmīti attho. Tattha mahāvānarindakāle (jā. 1.1.57) kāsirājakāle khemabrāhmaṇakāle aṭṭhisenaparibbājakakāleti (jā. 1.7.54 ādayo) evamādīsu upekkhāpāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahālomahaṃsakāle –
『我设软床席卧，安置盖毯垫褥；』
‘‘Susāne seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ;
『我于墓场中安眠，以骷髅骨为枕而卧；』
Gāmaṇḍalā upāgantvā, rūpaṃ dassentinappaka’’nti. (cariyā. 3.119) –
来到乡村边界，将现形态之相供人见闻。
Evaṃ gāmadārakesu oṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhaṃ anativattantassa upekkhāpāramī paramatthapāramī nāma jātā. Iti bhagavā –
如此，尽管在乡村的男女间，通过沉醉于酒食香花等供养，感受苦乐的起伏，但超越这一切无常的平等心——平等心的彼岸，即究竟彼岸，正是由此而生。世尊于是说：
‘‘Evaṃ bahubbidhaṃ dukkhaṃ, sampattī ca bahubbidhā;
“诸种多样苦患，以及多种多样财富，
Bhavābhave anubhavitvā, patto sambodhimuttama’’nti. –
经历了生死无常之苦，获得了至尊觉悟。”
Sammāsambodhiṃ adhigantuṃ imasmiṃ bhaddakappe attanā kataṃ dukkaracariyaṃ saṅkhepeneva vatvā puna –
世尊简述其于此善法时代，自身亲行艰难苦行以证得正觉，继而说：
‘‘Datvā dātabbakaṃ dānaṃ, sīlaṃ pūretvā asesato;
“施舍时行布施，戒律一心完整不断；
Nekkhamme pāramiṃ gantvā, patto sambodhimuttamaṃ.
修行出离功德至究竟，证得无上正觉。
‘‘Paṇḍite paripucchitvā, vīriyaṃ katvāna muttamaṃ;
向智者请教后，努力精进达究竟；
Khantiyā pāramiṃ gantvā, patto sambodhimuttamaṃ.
以忍耐功德为资粮，证得无上正觉。
‘‘Katvā daḷhamadhiṭṭhānaṃ, saccavācānurakkhiya;
坚决持守坚定信念，护持真实语句；
Mettāya pāramiṃ gantvā, patto sambodhimuttamaṃ.
以慈悲功德为资粮，证得无上正觉。
‘‘Lābhālābhe yasāyase, sammānanāvamānane;
于利得损失、荣辱毁誉，从正见中无所挂碍；
Sabbattha samako hutvā, patto sambodhimuttama’’nti. –
成就平等遍满诸处，得至无上正觉。
Attanā sammadeva paripūritā dasa pāramiyo dasseti.
自身证得正觉已，亲证十种波罗蜜圆满。
Pakiṇṇakakathā
杂论
Imasmiṃ pana ṭhāne ṭhatvā mahābodhiyānapaṭipattiyaṃ ussāhajātānaṃ kulaputtānaṃ bodhisambhāresu nānappakārakosallatthaṃ sabbapāramīsu pakiṇṇakakathā kathetabbā.
然于此处，应当就大觉者修行之众，诸出家子等生起的精进，于菩提具足诸波罗蜜的各种不同巧妙方法加以杂说。
Tatridaṃ pañhakammaṃ – kā panetā pāramiyo? Kenaṭṭhena pāramiyo? Katividhā cetā? Ko tāsaṃ kamo? Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Ko paccayo? Ko saṃkileso? Kiṃ vodānaṃ? Ko paṭipakkho? Kā paṭipatti? Ko vibhāgo? Ko saṅgaho? Ko sampādanūpāyo? Kittakena kālena sampādanaṃ? Ko ānisaṃso? Kiṃ cetāsaṃ phalanti?
其中有五种根本问题：若何为此波罗蜜？由何而成此波罗蜜？意念为何种类别？此波罗蜜目的何在？其特征、味受及随行条件为何？缘何而起？其障碍为何？如何破除？行为如何？其区别为何？其总汇为何？成就之法何种？于何时遂行？有何助缘？意念成果为何？
Tatridaṃ vissajjanaṃ – kā panetā pāramiyoti? Taṇhāmānadiṭṭhīhi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇā pāramiyo.
又有清净见解：何为此波罗蜜？即无渴爱、无贪欲、无见误、具慈悲、善巧方便为依止的布施等功德所成之波罗蜜。
Kenaṭṭhena pāramiyoti? Dānasīlādiguṇavisesayogena sattuttamatāya paramā mahāsattā bodhisattā, tesaṃ bhāvo kammaṃ vā pāramī, dānādikiriyā. Atha vā paratīti paramo, dānādiguṇānaṃ pūrako pālako cāti bodhisatto, paramassa ayaṃ, paramassa vā bhāvo, kammaṃ vā pāramī, dānādikiriyāva. Atha vā paraṃ sattaṃ attani mavati bandhati guṇavisesayogena, paraṃ vā adhikataraṃ majjati sujjhati saṃkilesamalato, paraṃ vā seṭṭhaṃ nibbānaṃ visesena mayati gacchati, paraṃ vā lokaṃ pamāṇabhūtena ñāṇavisesena idhalokaṃ viya munāti paricchindati, paraṃ vā ativiya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipati, paraṃ vā attabhūtato dhammakāyato aññaṃ paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti paramo, mahāsatto. Paramassa ayantiādi vuttanayena yojetabbaṃ. Pāre vā nibbāne majjati sujjhati satte ca sodheti, tattha vā satte mavati bandhati yojeti, taṃ vā mayati gacchati gameti ca, munāti vā taṃ yāthāvato , tattha vā satte minoti pakkhipati, kilesārayo vā sattānaṃ tattha mināti hiṃsatīti pāramī, mahāpuriso. Tassa bhāvo kammaṃ vā pāramitā, dānādikiriyāva. Iminā nayena pāramīsaddattho veditabbo.
何为波罗蜜？谓以布施、戒等品质及其殊胜相结合，成就对众生的至高无上之心。大圣果德玛（菩萨）者，其心性、行为、业力即谓波罗蜜，尤以布施为基。又曰至高者，此乃护持、圆满布施等诸德之果德玛，故果德玛之性、业亦名波罗蜜，亦以布施行为示现。又果德玛以自身利益为重而自缚，因品质殊胜相而紧缚；又沉沦于更高之境界，热衷于净染之行；又趋入最上涅槃，专致于此；又以符合世间法度的智慧殊胜，犹如圣人般洞察世法；又极致珍视自己功德品行而持守传承；又本性为法藏，伤害诸恶及相反行者，故乃至高无上之大圣。此等“至高”等词义及用法应予明白。果德玛沉溺于涅槃净化境界时，自缚的众生遂得纯净；其缚者应明，亦须修持，或由其作用而趋向涅槃。故其心性、行为、业力即波罗蜜，尤以布施行为为本。由此理义，波罗蜜之名义应了知。
Katividhāti? Saṅkhepato dasavidhā. Tā pana pāḷiyaṃ sarūpato āgatāyeva. Yathāha –
问波罗蜜有多少种类？简略言之共十种。而此乃巴利语之完整译文，言简意赅。譬如曰——
‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapāramiṃ;
「当时考量之后，首当布施波罗蜜；
Pubbakehi mahesīhi, anuciṇṇaṃ mahāpatha’’nti. (bu. vaṃ. 2.116) –
如先前大圣迦叶所未及之广大道。」（《增支部》卷二，第116页）——
Ādi. Yathā cāha – ‘‘kati nu kho, bhante, buddhakārakā dhammā? Dasa kho, sāriputta, buddhakārakā dhammā. Katame dasa? Dānaṃ kho, sāriputta, buddhakārako dhammo, sīlaṃ, nekkhammaṃ, paññā, vīriyaṃ, khanti, saccaṃ, adhiṭṭhānaṃ, mettā, upekkhā buddhakārako dhammo. Ime kho, sāriputta, dasa buddhakārakā dhammā’’ti. Idamavoca bhagavā, idaṃ vatvā sugato athāparaṃ etadavoca satthā –
有说诸佛行因为何？答曰共十种，沙利子：此十种为成佛因。何为十种？曰布施、戒、出离、智慧、精进、忍辱、真实、坚定、慈心、平等心。世尊即言：
‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;
「布施、戒律、出离、慧解，随智慧而进，正是第五……」
Khanti saccamadhiṭṭhānaṃ, mettupekkhāti te dasā’’ti. (bu. vaṃ. 1.76 thokaṃ visadisaṃ);
忍辱、真实、坚定不移、慈爱、平等心，称为这五种，乃此处教法中所说。
Keci pana ‘‘chabbidhā’’ti vadanti. Taṃ etāsaṃ saṅgahavasena vuttaṃ. So pana saṅgaho parato āvi bhavissati.
然而有些人称为“六种”。这是将这些以总摄的方式表达。这个总摄以后还会出现。
Ko tāsaṃ kamoti? Ettha kamoti desanākkamo, so ca paṭhamasamādānahetuko, samādānaṃ pavicayahetukaṃ, iti yathā ādimhi pavicitā samādinnā ca, tathā desitā. Tattha dānaṃ sīlassa bahūpakāraṃ sukarañcāti taṃ ādimhi vuttaṃ. Dānaṃ sīlapariggahitaṃ mahapphalaṃ hoti mahānisaṃsanti dānānantaraṃ sīlaṃ vuttaṃ. Sīlaṃ nekkhammapariggahitaṃ, nekkhammaṃ paññāpariggahitaṃ, paññā vīriyapariggahitā, vīriyaṃ khantipariggahitaṃ, khanti saccapariggahitā, saccaṃ adhiṭṭhānapariggahitaṃ, adhiṭṭhānaṃ mettāpariggahitaṃ, mettā upekkhāpariggahitā mahapphalā hoti mahānisaṃsāti mettānantaramupekkhā vuttā. Upekkhā pana karuṇāpariggahitā karuṇā ca upekkhāpariggahitāti veditabbā. ‘‘Kathaṃ pana mahākāruṇikā bodhisattā sattesu upekkhakā hontī’’ti? ‘‘Upekkhitabbayuttesu kañci kālaṃ upekkhakā honti , na pana sabbattha sabbadā cā’’ti keci. Apare pana – ‘‘na sattesu upekkhakā, sattakatesu pana vippakāresu upekkhakā hontī’’ti.
这五种指什么？这里所说的“五种”，是教法的出发点，也是初次接受的缘由，是能进入禅定的缘由。因为起初达致禅定且已入禅者，如此宣说。其间，布施是戒多种利益与困难中起首所言。布施由戒持护持，故为大果，且承接戒。戒由出离护持，出离由慧护持，慧由精进护持，精进由忍辱护持，忍辱由真实护持，真实由坚定不移护持，坚定不移由慈爱护持，慈爱由平等心护持，诸种皆有大果且承接。然后是平等心由慈悲护持，慈悲由平等心护持，须知此理。有问“为何大慈悲菩萨对众生能生平等心？”答曰：“对应平等应持时期，平等心生起，但非时时处处皆有平等心。”又有人曰：“非对众生生平等心，唯对众生所作恶者生平等心。”
Aparo nayo – pacurajanesupi pavattiyā sabbasattasādhāraṇattā appaphalattā sukarattā ca ādimhi dānaṃ vuttaṃ. Sīlena dāyakapaṭiggāhakasuddhito parānuggahaṃ vatvā parapīḷānivattivacanato kiriyadhammaṃ vatvā akiriyadhammavacanato bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānassa anantaraṃ sīlaṃ vuttaṃ. Nekkhammena sīlasampattisiddhito kāyavacīsucaritaṃ vatvā manosucaritavacanato visuddhasīlassa sukheneva jhānasamijjhanato kammāparādhappahānena payogasuddhiṃ vatvā kilesāparādhappahānena āsayasuddhivacanato vītikkamappahānena cittassa pariyuṭṭhānappahānavacanato ca sīlassa anantaraṃ nekkhammaṃ vuttaṃ. Paññāya nekkhammassa siddhiparisuddhito jhānābhāvena paññābhāvavacanato ‘‘samādhipadaṭṭhānā hi paññā, paññāpaccupaṭṭhāno ca samādhi’’. Samathanimittaṃ vatvā upekkhānimittavacanato parahitajjhānena parahitakaraṇūpāyakosallavacanato ca nekkhammassa anantaraṃ paññā vuttā. Vīriyārambhena paññākiccasiddhito sattasuññatādhammanijjhānakkhantiṃ vatvā sattahitāya ārambhassa acchariyatāvacanato upekkhānimittaṃ vatvā paggahanimittavacanato nisammakāritaṃ vatvā uṭṭhānavacanato ca ‘‘nisammakārino hi uṭṭhānaṃ phalavisesamāvahatī’’ti paññāya anantaraṃ vīriyaṃ vuttaṃ.
另一说法是：对微薄人众因缘、共同性、少利益、困难处，第一言及布施。持戒者纯洁接受礼物，进而助持他人，远离伤害说语，显示是作业法，且为财富成功因，亦为生存成功说，故布施后续戒。出离因戒得成，且作身语行为清净，心亦清净，戒纯洁因禅乐受而生，业过失消除而善用，因除污垢、障碍、去内心放纵及消除困扰，戒后续出离。出离因智慧纯净得成，由禅乐伴生慧，智慧生起；如说“禅是智慧之据，智慧引生禅”。以安心为止，观为平等心，修持禅乐作方便，故出离后续智慧。由精进开始，智慧行得成，令众寂灭，断除染法渴爱；为利益他人起正行，肃正平等心，有奇特说法。以平等心为起因，说服正行已成，起立时说“无正行者不成殊胜之果”。接续智慧后，称精进。
Vīriyena titikkhāsiddhito ‘‘vīriyavā hi āraddhavīriyattā sattasaṅkhārehi upanītaṃ dukkhaṃ abhibhuyya viharati’’. Vīriyassa titikkhālaṅkārabhāvato ‘‘vīriyavato hi titikkhā sobhati’’. Paggahanimittaṃ vatvā samathanimittavacanato accārambhena uddhaccadosappahānavacanato ‘‘dhammanijjhānakkhantiyā hi uddhaccadoso pahīyati’’. Vīriyavato sātaccakaraṇavacanato ‘‘khantibahulo hi anuddhato sātaccakārī hoti’’. Appamādavato parahitakiriyārambhe paccupakārataṇhābhāvavacanato ‘‘yāthāvato dhammanijjhāne hi sati taṇhā na hoti’’. Parahitārambhe paramepi parakatadukkhasahanatāvacanato ca vīriyassa anantaraṃ khanti vuttā. Saccena khantiyā cirādhiṭṭhānato apakārino apakārakhantiṃ vatvā tadupakārakaraṇe avisaṃvādavacanato khantiyā apavādavācāvikampanena bhūtavāditāya avijahanavacanato sattasuññatādhammanijjhānakkhantiṃ vatvā tadupabrūhitañāṇasaccavacanato ca khantiyā anantaraṃ saccaṃ vuttaṃ.
以精进达成忍耐，“因精进已进者能胜众苦”，精进成忍辱装饰;因安心为止，接续平等心，息掉躁恚，因断恶法而忘恼。忍耐丰富则不愚痴，能做连续之苦行。谨慎守护弘利他行，无欲渴爱灭；在利益他人时，忍耐最为殊胜。凭真实忍耐长久持之，虽有反对与谤法，忍耐能回避纷争、堪忍诽谤及恶口，是故忍耐为真实之后继。
Adhiṭṭhānena saccasiddhito ‘‘acalādhiṭṭhānassa hi virati sijjhati’’. Avisaṃvāditaṃ vatvā tattha acalabhāvavacanato ‘‘saccasandho hi dānādīsu paṭiññānurūpaṃ niccalova pavattati’’. Ñāṇasaccaṃ vatvā sambhāresu pavattiniṭṭhāpanavacanato ‘‘yathābhūtañāṇavā hi bodhisambhāre adhiṭṭhāti, te ca niṭṭhāpeti paṭipakkhehi akampiyabhāvato’’ti saccassa anantaraṃ adhiṭṭhānaṃ vuttaṃ. Mettāya parahitakaraṇasamādānādhiṭṭhānasiddhito adhiṭṭhānaṃ vatvā hitūpasaṃhāravacanato ‘‘bodhisambhāre hi adhitiṭṭhamāno mettāvihārī hoti’’. Acalādhiṭṭhānassa samādānāvikopanena samādānasambhavato ca adhiṭṭhānassa anantaraṃ mettā vuttā. Upekkhāya mettāvisuddhito sattesu hitūpasaṃhāraṃ vatvā tadaparādhesu udāsīnatāvacanato mettābhāvanaṃ vatvā tannissandabhāvanāvacanato hitakāmasattepi upekkhakoti acchariyaguṇatāvacanato ca mettāya anantaraṃ upekkhā vuttāti evametāsaṃ kamo veditabbo.
以坚定不移证实真实，“坚定者自止息烦恼”。不争说语下，因坚定而不动摇。于智慧真理上，存在于蓄积行为结上，因真实以不动摇胜对境。以慈爱作利益他人之坚定，菩萨功德长存，因而坚定。因坚定导致坚持专注因缘及精进。因坚定以现前其果，故紧接慈爱。因平等心之慈爱清净，为利益众生，及对过犯不介意，因而平等心为其后继。平等心以其不可思议功德次第生起，此即五种定义，须如此了知。
Kāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha avisesena tāva sabbāpi pāramiyo parānuggahalakkhaṇā, paresaṃ upakārakaraṇarasā, avikampanarasā vā, hitesitāpaccupaṭṭhānā, buddhattapaccupaṭṭhānā vā, mahākaruṇāpadaṭṭhānā, karuṇūpāyakosallapadaṭṭhānā vā.
何为特定形相、味受、依止、所在之所？于此，作为诸项波罗蜜中，犹如超越众生者，常具备一切特性；对他人即有利益生起之感受；或为不摇动者之感受；所起之善念、慈心之依止；或于如来之依止；亦或于广大悲愍之所在，及善巧方便悲悯之依止。
Visesena pana yasmā karuṇūpāyakosallapariggahitā attūpakaraṇapariccāgacetanā dānapāramitā, karuṇūpāyakosallapariggahitaṃ kāyavacīsucaritaṃ atthato akattabbaviratikattabbakaraṇacetanādayo ca sīlapāramitā. Karuṇūpāyakosallapariggahito ādīnavadassanapubbaṅgamo kāmabhavehi nikkhamanacittuppādo nekkhammapāramitā, karuṇūpāyakosallapariggahito dhammānaṃ sāmaññavisesalakkhaṇāvabodho paññāpāramitā. Karuṇūpāyakosallapariggahito kāyacittehi parahitārambho vīriyapāramitā, karuṇūpāyakosallapariggahitaṃ sattasaṅkhārāparādhasahanaṃ adosappadhāno tadākārappavattacittuppādo khantipāramitā, karuṇūpāyakosallapariggahitaṃ viraticetanādibhedaṃ avisaṃvādanaṃ saccapāramitā, karuṇūpāyakosallapariggahitaṃ acalasamādānādhiṭṭhānaṃ tadākārappavatto cittuppādo adhiṭṭhānapāramitā, karuṇūpāyakosallapariggahito lokassa hitasukhūpasaṃhāro atthato abyāpādo mettāpāramitā, karuṇūpāyakosallapariggahitā anunayapaṭighaviddhaṃsanī iṭṭhāniṭṭhesu sattasaṅkhāresu samappavatti upekkhāpāramitā.
特别者，因缘于慈悲善巧之持守，并生舍弃自我利益之心，此为布施波罗蜜。持护慈悲善巧及身语意行为，出于真谛非作不作之心，此为戒波罗蜜。具慈悲善巧之持守，能见烦恼先导，发心舍欲离欲，此为出离波罗蜜。持守慈悲善巧，觉解法之共相之差别，此为慧波罗蜜。具慈悲善巧持守，身心专注利益他者之努力，此为精进波罗蜜。持慈悲善巧，忍受众生诸行之罪，抑制嗔恚之心，发起制止恶行之意，此为忍波罗蜜。具慈悲善巧，灭尽欲界退趣念等心所，调伏意之分别，此为真实波罗蜜。持慈悲善巧，安住坚定意志，起持久意乐，此为定波罗蜜。持慈悲善巧，利益世间诸众生，心无瞋恚，此为慈波罗蜜。持慈悲善巧，观察诸行无常、不净及无我，于所好所恶众行生不起心，此为舍波罗蜜。
Tasmā pariccāgalakkhaṇā dānapāramī, deyyadhamme lobhaviddhaṃsanarasā, anāsattipaccupaṭṭhānā, bhavavibhavasampattipaccupaṭṭhānā vā, pariccajitabbavatthupadaṭṭhānā. Sīlanalakkhaṇā sīlapāramī, samādhānalakkhaṇā patiṭṭhānalakkhaṇā cāti vuttaṃ hoti. Dussīlyaviddhaṃsanarasā, anavajjarasā vā, soceyyapaccupaṭṭhānā, hirottappapadaṭṭhānā. Kāmato ca bhavato ca nikkhamanalakkhaṇā nekkhammapāramī, tadādīnavavibhāvanarasā, tato eva vimukhabhāvapaccupaṭṭhānā, saṃvegapadaṭṭhānā. Yathāsabhāvapaṭivedhalakkhaṇā paññāpāramī, akkhalitapaṭivedhalakkhaṇā vā kusalissāsakhittausupaṭivedho viya, visayobhāsanarasā padīpo viya, asammohapaccupaṭṭhānā araññagatasudesiko viya, samādhipadaṭṭhānā, catusaccapadaṭṭhānā vā. Ussāhalakkhaṇā vīriyapāramī, upatthambhanarasā, asaṃsīdanapaccupaṭṭhānā, vīriyārambhavatthupadaṭṭhānā, saṃvegapadaṭṭhānā vā. Khamanalakkhaṇā khantipāramī, iṭṭhāniṭṭhasahanarasā, adhivāsanapaccupaṭṭhānā, avirodhapaccupaṭṭhānā vā, yathābhūtadassanapadaṭṭhānā. Avisaṃvādanalakkhaṇā saccapāramī, yathāsabhāvavibhāvanarasā, sādhutāpaccupaṭṭhānā, soraccapadaṭṭhānā. Bodhisambhāresu adhiṭṭhānalakkhaṇā adhiṭṭhānapāramī, tesaṃ paṭipakkhābhibhavanarasā, tattha acalatāpaccupaṭṭhānā, bodhisambhārapadaṭṭhānā. Hitākārappavattilakkhaṇā mettāpāramī, hitūpasaṃhārarasā, āghātavinayanarasā vā, sommabhāvapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Majjhattākārappavattilakkhaṇā upekkhāpāramī, samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, kammassakatāpaccavekkhaṇapadaṭṭhānā.
故舍弃之相，谓布施波罗蜜；于天法生贪嗔之感受，生不定之依止；乃至生死轮回及富贵之依止，皆为舍弃之所应舍。而戒之相，具戒波罗蜜；定与建立之相，谓住波罗蜜。生恶行、无禁戒之感受，有忏悔之依止，及自负骄慢之所应守。离欲及出离之相，谓出离波罗蜜；舍烦恼及恐怖分别之感受；由是产生离欲之心；继而生爱不染之心。慧之相，谓智慧波罗蜜；似善树苗苗成之舍离慧解；犹如灯火显照；断无明娇痴之依止；具定之相，或称四圣谛依止。精进之相，谓精进波罗蜜；具支援之感，非疑惑依止；谓精进努力之所依止。忍之相，谓忍波罗蜜；能忍受喜爱与厌恶，心无违逆；具随顺实相之依止。真实之相，谓真实波罗蜜；具常如实调伏之心；善根依止处。于成道法相，谓定波罗蜜；具成道之努力相；有坚定之依止处。慈之相，谓慈波罗蜜；利益众生无瞋恚之法；发仁爱令众心悦之依止。舍之相，谓舍波罗蜜；调和平等之感，无瞋无恨之依止；对善恶不喜不怒，观察诸行无常之所依止。
Ettha ca karuṇūpāyakosallapariggahitatā dānādīnaṃ pariccāgādilakkhaṇassa visesanabhāvena vattabbā. Karuṇūpāyakosallapariggahitāni hi dānādīni bodhisattasantāne pavattāni dānādipāramiyo nāma honti.
因持有慈悲善巧之心，故应特别说是布施等舍弃之相。护持慈悲善巧者，即为菩萨众生中所行诸布施及诸波罗蜜的具足者。
Kopaccayoti? Abhinīhāro tāva pāramīnaṃ paccayo. Yo hi ayaṃ –
何谓忿恚？此乃波罗蜜之因缘。因何而起？
‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
「人身为宝藏，因缘乃教师示现；
Pabbajjā guṇasampatti, adhikāro ca chandatā;
出家之功德圆满，具备资格和意志。
Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –
具备八法理趣，志趣坚定。
Evaṃ vutto aṭṭhadhammasamodhānasampādito ‘‘tiṇṇo tāreyyaṃ mutto moceyyaṃ danto dameyyaṃ santo sameyyaṃ assattho assāseyyaṃ parinibbuto parinibbāpeyyaṃ suddho sodheyyaṃ buddho bodheyya’’ntiādinayappavatto abhinīhāro. So avisesena sabbapāramīnaṃ paccayo. Tappavattiyā hi uddhaṃ pāramīnaṃ pavicayupaṭṭhānasamādānādhiṭṭhānanipphattiyo mahāpurisānaṃ sambhavanti.
如是说，具足八法理趣者，乃是证得通达、超越、解脱、驯伏、调伏、安静、平等、灭尽、消敝、涅槃、清净、净化、觉悟等果位的品行。此种品行无分别，是诸波罗蜜的根本因缘。正因熄除烦恼，深入波罗蜜，各种波罗蜜的践行与持守成就，故大丈夫由此而生。
Tattha manussattanti manussattabhāvo. Manussattabhāveyeva hi ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, na nāgasupaṇṇādijātīsu ṭhitassa. Kasmāti ce? Buddhabhāvassa ananucchavikabhāvato.
此处所说为“人住”，即成为人之状态。因在人道中立足者，方能生起成佛所必需之信解；非处于龙、天、鬼等诸类中立者。何以故？因佛之果位绝无他续。
Liṅgasampattīti manussattabhāve ṭhitassāpi purisasseva patthanā samijjhati, na itthiyā na paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā samijjhati. Kasmāti ce? Yathāvuttakāraṇato lakkhaṇapāripūriyā abhāvato ca. Vuttañcetaṃ – ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ itthī arahaṃ assa sammāsambuddho’’ti (a. ni. 1.279; vibha. 809) vitthāro. Tasmā manussajātikassāpi itthiliṅge ṭhitassa paṇḍakādīnaṃ vā patthanā na samijjhati.
所谓“标志圆满”者，是指在人道中立之人，方能生起成佛之信解；非为女人、阉人及具两性特征者所能具备。何以故？因缘成熟及标志完备之因缺失也。经中云：“比库们，此八境为不可废坏，即女性不能成为阿拉汉正觉者。”故在人种中，即使是生于女性身体，亦不生信解于阉人等异相。
Hetūti upanissayasampatti. Manussapurisassāpi hi upanissayasampannasseva hetusampattiyā patthanā samijjhati, na itarassa.
所谓缘起因缘之成就。即使是人为，也仅有人为缘成就时，方能产生信解；非由他种类缘成就。
Satthāradassananti satthusammukhībhāvo. Dharamānakabuddhasseva hi santike patthentassa patthanā samijjhati, parinibbute pana bhagavati cetiyassa santike vā bodhimūle vā paṭimāya vā paccekabuddhabuddhasāvakānaṃ vā santike patthanā na samijjhati. Kasmā? Adhikārassa balavabhāvābhāvato. Buddhānaṃ eva pana santike patthanā samijjhati, ajjhāsayassa uḷārabhāvena tadadhikārassa balavabhāvāpattito.
『师者显现』者，谓之向师专注之心。正如临近觉悟佛陀者，见其身躯即可起专注心，然佛剃度后已入涅槃，或临近佛刹骨塔、菩提树根下、或者临近辟支佛、佛陀弟子，皆不生此专注心，何故？由于具足权柄的有力或无力也。唯有佛陀临近方生专注之心，因为其内心如铸铁般坚固，具此权柄之有力状态随之而来。
Pabbajjāti buddhassa bhagavato santike patthentassāpi kammakiriyavādīsu tāpasesu vā bhikkhūsu vā pabbajitasseva patthanā samijjhati, no gihiliṅge ṭhitassa. Kasmā? Buddhabhāvassa ananucchavikabhāvato. Pabbajitā eva hi mahābodhisattā sammāsambodhiṃ adhigacchanti, na gahaṭṭhabhūtā, tasmā paṇidhānakāle ca pabbajjāliṅgaṃ eva hi yuttarūpaṃ kiñca guṇasampattiadhiṭṭhānabhāvato.
即便是皈依佛陀、世尊临近的当时，那些行善之僧人、苦行沙门之辈，即使已经出家，亦能生起专注心；反之，世俗居士未出家则不能。何故？缘于作佛之本性未曾堕落。唯有出家者方得成就大菩提，非世俗之徒；因此，在立誓出家时方宜以出家为特征，具相完整，由于德行与志愿之作用显著。
Guṇasampattīti abhiññādiguṇasampadā. Pabbajitassāpi hi aṭṭhasamāpattilābhino pañcābhiññasseva patthanā samijjhati, na yathāvuttaguṇasampattiyā virahitassa. Kasmā? Pāramipavicayassa asamatthabhāvato, upanissayasampattiyā abhiññāsampattiyā ca samannāgatattā mahāpurisā katābhinīhārā sayameva pāramī pavicetuṃ samatthā honti.
所谓德行丰富，即是悉达多三摩地等超凡神通之德具足。即便出家者已经成就八正道的完成，但其专注心生起乃是由五种神通之证得，不同于离弃相应德行的行为生起。何故？由于无碍于到达彼岸之能力，藉由具备辅助缘起和神通证达的充实，大士们完成所应断之法，得以自行度脱彼岸。
Adhikāroti adhiko upakāro. Yathāvuttaguṇasampannopi hi yo attano jīvitampi buddhānaṃ pariccajitvā tasmiṃ kāle adhikaṃ upakāraṃ karoti, tasseva abhinīhāro samijjhati, na itarassa.
权柄或力量者，即为更强大之帮助。即使具足完善德行者，在舍弃自己之生命以辅助佛陀度化众生时，所施加的帮助更为宏大，则此时之助力可谓真正展现，非其他时也。
Chandatāti kattukāmatākusalacchando. Yassa hi yathāvuttadhammasamannāgatassa buddhakārakadhammānaṃ atthāya mahanto chando mahatī patthanā mahatī kattukāmatā atthi, tasseva samijjhati, na itarassa.
所谓强烈的愿望者，即指强大而具贪嗔痴三恶根之非善欲望。若具此如理如法具有佛所教法之义的大愿、伟大之渴望，则唯独于此愿望中生起专注，非对他欲望也。
Tatridaṃ chandamahantatāya opammaṃ – yo sakalacakkavāḷagabbhaṃ ekodakībhūtaṃ attano bāhubaleneva uttaritvā pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇātīti sutvā taṃ dukkarato adahanto ‘‘ahaṃ taṃ uttaritvā pāraṃ gamissāmī’’ti chandajāto hoti, na tattha saṅkocaṃ āpajjati. Tathā yo sakalacakkavāḷaṃ vītaccikānaṃ vigatadhūmānaṃ aṅgārānaṃ pūraṃ pādehi akkamanto atikkamitvā parabhāgaṃ pāpuṇituṃ samattho…pe… na tattha saṅkocaṃ āpajjati. Tathā yo sakalacakkavāḷaṃ sattisūlehi sunisitaphalehi nirantaraṃ ākiṇṇaṃ pādehi akkamanto atikkamitvā…pe… na tattha saṅkocaṃ āpajjati. Tathā yo sakalacakkavāḷaṃ nirantaraṃ ghanaveḷugumbasañchannaṃ kaṇṭakalatāvanagahanaṃ vinivijjhitvā parabhāgaṃ gantuṃ samattho…pe… na tattha saṅkocaṃ āpajjati. Tathā yo ‘‘cattāri asaṅkhyeyyāni satasahassañca kappe niraye paccitvā buddhattaṃ pattabba’’nti sutvā taṃ dukkarato adahanto ‘‘ahaṃ tattha paccitvā buddhattaṃ pāpuṇissāmī’’ti chandajāto hoti, na tattha saṅkocaṃ āpajjatīti evamādinā nayena ettha chandassa mahantabhāvo veditabbo.
此处以强烈愿望之大为喻——譬如：有人能以自身臂力，单手撑起一只大眼鳖胚胎，使其渡过大水到彼岸，因听说此法，虽困难仍坚持欲超越彼岸，因愿生故无惧怕退缩。又如有人能以足底踏过满目炽热火炭烟灰，而无生害怕，依此类推至数种艰难险阻，皆不恐惧，均能安全跨过。此外，若有人闻说经过无量无边无数劫后，虽下生地狱，但仍可成佛，虽困难重重犹愿求得彼佛果，由其强愿心生起专注，决不畏缩退转。由此等类似喻示，理应认识此处所说将强大愿心之性质。
Evaṃ aṭṭhaṅgasamannāgato panāyaṃ abhinīhāro atthato tesaṃ aṭṭhannaṃ aṅgānaṃ samodhānena tathāpavatto cittuppādoti veditabbo. So sammadeva sammāsambodhiyā paṇidhānalakkhaṇo. ‘‘Aho vatāhaṃ anuttaraṃ sammāsambodhiṃ abhisambujjheyyaṃ, sabbasattānaṃ hitasukhaṃ nipphādeyya’’nti evamādipatthanāraso, bodhisambhārahetubhāvapaccupaṭṭhāno, mahākaruṇāpadaṭṭhāno, upanissayasampattipadaṭṭhāno vā. Acinteyyaṃ buddhabhūmiṃ aparimāṇaṃ sattalokahitañca ārabbha pavattiyā sabbabuddhakārakadhammamūlabhūto paramabhaddako paramakalyāṇo aparimeyyappabhāvo puññavisesoti daṭṭhabbo.
如是具足八支相的行为，实质上应知是由这八支相的相续调伏而成的心法。此乃正觉成就的标志。所谓“大哉！我当成就无上正觉，令一切众生得利益安乐和灭尽。”此为初发心，积集成佛之因，慈悲的行为立处，且有依止事诸因的立处。必须思惟佛地广大无量，起始于利益众生而不断推动发展的境界，乃一切佛行之根基，究极最善，永无边际光明，如此殊胜功德深重，应当明见。
Yassa ca uppattiyā saheva mahāpuriso mahābodhiyānapaṭipattiṃ otiṇṇo nāma hoti niyatabhāvasamadhigamanato tato anivattanasabhāvattā bodhisattoti samaññaṃ paṭilabhati, sabbabhāvena sammāsambodhiyaṃ samāsattamānasatā bodhisambhārasikkhāsamatthatā cassa santiṭṭhati. Yathāvuttābhinīhārasamijjhanena hi mahāpurisā sabbaññutaññāṇādhigamanapubbaliṅgena sayambhuñāṇena sammadeva sabbapāramiyo pavicinitvā samādāya anukkamena paripūrenti. Tathā katamahābhinīhāro hi sumedhapaṇḍito paṭipajji. Yathāha –
其发起时同此大圣者，名为超越大觉修行已成就者，此因由决定之相续修习，仍具不退转性，世俗称曰菩萨，实质圆满无碍地成就正觉，具足发心积集的修习利益成就之真谛。初生之行为熏习中，大圣者以完全通达智慧先导，圣知自然现起，随顺法门圆满诸波罗蜜，借由转识真理逐渐充实自己。何谓此大行为？即贤愚凡才难得比拟者。譬如说——
‘‘Handa buddhakare dhamme, vicināmi ito cito;
“且看佛行之法，细思量此由来；
Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā;
上合下合十方，法界广满无边；
Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami’’nti. (bu. vaṃ. 2.115-116) –
细察此南方地，首重施波罗蜜。”（增支部法句 2.115-116）——
Vitthāro. Tassa ca abhinīhārassa cattāro paccayā cattāro hetū cattāri ca balāni veditabbāni.
释义：此大行为有四种因缘，四种缘由，及四种力量，均应了知。
Tattha katame cattāro paccayā? Idha mahāpuriso passati tathāgataṃ mahatā buddhānubhāvena acchariyabbhutaṃ pāṭihāriyaṃ karontaṃ. Tassa taṃ nissāya taṃ ārammaṇaṃ katvā mahābodhiyaṃ cittaṃ santiṭṭhati – ‘‘mahānubhāvā vatāyaṃ dhammadhātu, yassā suppaṭividdhattā bhagavā evaṃ acchariyabbhutadhammo acinteyyānubhāvo cā’’ti . So tameva mahānubhāvadassanaṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti. Ayaṃ paṭhamo paccayo mahābhinīhārāya.
此处所谓四大因缘为何？这里有一位伟大的人，亲见如来以广大佛陀的神妙超凡功德作出不可思议的神迹奇事。依此因缘，立定心意于大觉地——这是广大神通的法界，大圣世尊的妙法，用断然洞彻的智慧显示出无可思议的神通。正是以这广大神通的显现为依凭，断然立于此因缘，成就究竟觉悟，于此安住心念。这是第一因缘，为大现前被感感的缘起。
Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, api ca kho suṇāti ‘‘ediso ca ediso ca bhagavā’’ti. So taṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti. Ayaṃ dutiyo paccayo mahābhinīhārāya.
不但亲见如来彰显的广大神通，而且亦能听闻有关“前者及后者，世尊皆是”之说。依此因缘，断然立于此因缘，成就究竟觉悟，于此安住心念。这是第二因缘，为大现前被感感的缘起。
Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, napi taṃ parato suṇāti, api ca kho tathāgatassa dhammaṃ desentassa ‘‘dasabalasamannāgato, bhikkhave, tathāgato’’tiādinā (saṃ. ni. 2.21-22) buddhānubhāvapaṭisaṃyuttaṃ dhammaṃ suṇāti. So taṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti. Ayaṃ tatiyo paccayo mahābhinīhārāya.
又不单亲见宣说广大神通之如来，甚至不曾闻听此讯，而是听闻如来宣说的佛陀法教中，如经律中所云“具十力者，如来”一类，与佛陀神通相应的法义。依此因缘，断然立于此因缘，成就究竟觉悟，于此安住心念。这是第三因缘，为大现前被感感的缘起。
Na heva kho passati tathāgatassa yathāvuttaṃ mahānubhāvataṃ, napi taṃ parato suṇāti, napi tathāgatassa dhammaṃ suṇāti, api ca kho uḷārajjhāsayo kalyāṇādhimuttiko ‘‘ahametaṃ buddhavaṃsaṃ buddhatantiṃ buddhapaveṇiṃ buddhadhammataṃ paripālessāmī’’ti yāvadeva dhammaṃ eva sakkaronto garukaronto mānento pūjento dhammaṃ apacāyamāno taṃ nissāya taṃ paccayaṃ katvā sambodhiyaṃ adhimuccanto tattha cittaṃ ṭhapeti. Ayaṃ catuttho paccayo mahābhinīhārāya.
又不单亲见如来彰显广大神通，亦不曾闻、亦不曾听如来的法教，然而心智明净善良向上者，维持“我必守护佛陀世系、佛果纯正、佛法广大无边”的信念，尊敬赞敬佛法，不弃护佛正法。依此因缘，断然立于此因缘，成就究竟觉悟，于此安住心念。这是第四因缘，为大现前被感感的缘起。
Tattha katame cattāro hetū mahābhinīhārāya? Idha mahāpuriso pakatiyā upanissayasampannova hoti purimakesu buddhesu katādhikāro. Ayaṃ paṭhamo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso pakatiyā karuṇājjhāsayo hoti karuṇādhimutto sattānaṃ dukkhaṃ apanetukāmo api ca attano kāyajīvitaṃ pariccajitvā. Ayaṃ dutiyo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso sakalatopi vaṭṭadukkhato sattahitāya ca dukkaracariyato sucirampi kālaṃ ghaṭento vāyamanto anibbinno hoti anutrāsī yāva icchitatthanipphatti. Ayaṃ tatiyo hetu mahābhinīhārāya. Puna caparaṃ mahāpuriso kalyāṇamittasannissito hoti, yo ahitato nivāreti, hite patiṭṭhapeti. Ayaṃ catuttho hetu mahābhinīhārāya.
那么此处所谓大现前被感感的四种理由为何？这里有位伟大者，居于中道，具备前佛所具的悟道授权与资质，这是第一理由。再者这位伟大者具慈心，渴望使众生离苦，并持舍自身的衣食生活，这是第二理由。又这位伟大者虽然身处轮回苦海，却为众生利益，长期坚忍不懈地在逆境下正行不退，这是第三理由。再次这位伟大者依止善友，避恶向善，确立利益正行，这是第四理由。
Tatrāyaṃ mahāpurisassa upanissayasampadā – ekantenevassa yathā ajjhāsayo sambodhininno hoti sambodhipoṇo sambodhipabbhāro, tathā sattānaṃ hitacariyā. Yato cānena purimabuddhānaṃ santike sambodhiyā paṇidhānaṃ kataṃ hoti manasā vācāya ca ‘‘ahampi ediso sammāsambuddho hutvā sammadeva sattānaṃ hitasukhaṃ nipphādeyya’’nti. Evaṃ sampannūpanissayassa panassa imāni upanissayasampattiyā liṅgāni bhavanti yehi samannāgatassa sāvakabodhisattehi ca paccekabodhisattehi ca mahāviseso mahantaṃ nānākaraṇaṃ paññāyati indriyato paṭipattito kosallato ca. Idha upanissayasampanno mahāpuriso yathā visadindriyo hoti visadañāṇo, na tathā itare. Parahitāya paṭipanno hoti, na attahitāya. Tathā hi so yathā bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ paṭipajjati, na tathā itare. Tattha ca kosallaṃ āvahati ṭhānuppattikapaṭibhānena ṭhānāṭhānakusalatāya ca.
此四因缘中，此位伟大者所具之资质为依止，正如既生起觉悟之心，已成正觉果实，身行善法以利益众生。因为前佛常以心语发誓，誓愿若成为正觉佛，则利益众生安乐无尽。如此成就之依止因缘，凡有资质之弟子菩萨及辟支佛等亦具此殊胜，体现多种因缘智慧、根性修习与手段巧妙。这里此具因缘资质的伟大者具足明澈智眼、清净知识，非他人所及，专为利益众生而行，不为自身利益。正如其为多数人利益、多数人安乐而示现慈悲，护持鬼神人间安立福德。因由此演说智慧与善巧便利德，具足恰如其时的善巧法门与情境方便。
Tathā mahāpuriso pakatiyā dānajjhāsayo hoti dānābhirato, sati deyyadhamme deti eva, na dānato saṅkocaṃ āpajjati, satataṃ samitaṃ saṃvibhāgasīlo hoti, pamuditova deti ādarajāto, na udāsīnacitto, mahantampi dānaṃ datvā na ca dānena santuṭṭho hoti, pageva appaṃ, paresañca ussāhaṃ janento dāne vaṇṇaṃ bhāsati, dānapaṭisaṃyuttaṃ dhammakathaṃ karoti, aññe ca paresaṃ dente disvā attamano hoti, bhayaṭṭhānesu ca paresaṃ abhayaṃ detīti evamādīni dānajjhāsayassa mahāpurisassa dānapāramiyā liṅgāni.
如是，大丈夫心怀施舍之意，乐于布施，念及应布之法，真实施与，绝不因施舍而生惭愧；恒常持戒，恭敬欢喜施与他人，不生冷漠之心。即使布施甚大，亦不因施舍而满足，且常自励精进，称赞布施之美；围绕布施讲法，见他人为受施者而自得快乐，在恐惧境地亦能施与他人无畏。此等种种，皆为施舍心怀大丈夫布施波罗蜜的标志。
Tathā pāṇātipātādīhi pāpadhammehi hirīyati ottappati, sattānaṃ aviheṭhanajātiko hoti sorato sukhasīlo asaṭho amāyāvī ujujātiko suvaco sovacassakaraṇīyehi dhammehi samannāgato mudujātiko atthaddho anatimānī, parasantakaṃ nādiyati antamaso tiṇasalākaṃ upādāya, attano hatthe nikkhittaṃ iṇaṃ vā gahetvā paraṃ na visaṃvādeti, parasmiṃ vā attano santake byāmūḷhe vissarite vā taṃ saññāpetvā paṭipādeti yathā taṃ na parahatthagataṃ hoti, aloluppo hoti, parapariggahesu pāpakaṃ cittampi na uppādeti, itthibyasanādīni dūrato parivajjeti, saccavādī saccasandho bhinnānaṃ sandhātā sahitānaṃ anuppadātā, piyavādī mihitapubbaṅgamo pubbabhāsī atthavādī dhammavādī anabhijjhālu abyāpannacitto aviparītadassano, kammassakatañāṇena saccānulomikañāṇena kataññū katavedī vuddhāpacāyī suvisuddhājīvo dhammakāmo parepi dhamme samādapetā sabbena sabbaṃ akiccato satte nivāretā kiccesu patiṭṭhapetā attanā ca tattha kicce yogaṃ āpajjitā, katvā vā pana sayaṃ akattabbaṃ sīghaññeva tato paṭivirato hotīti evamādīni sīlajjhāsayassa mahāpurisassa sīlapāramiyā liṅgāni.
同样，大丈夫对杀生等恶法心生羞耻与惧怕，属于不杀生众生之族，性格豁达、安乐，诚实清净，不诳诈，行为端正端庄，言语得体合宜，心量坦荡无偏邪，性情柔和和悦，不发烈怒，严格遵守戒律，不贪欲，不起恶意，远离淫欲等恶行，循证说真，守诚信，化解纷争，不失谦和，不嫉妒，心安定不动摇，无逆觉。以业因缘智，通达真理，感恩所受，生活纯净，乐于法事，立身无过，制止不善，更自恒勤自修。若有违犯也迅速悔改，坚持持戒。此等种种，为大丈夫戒心波罗蜜的标志。
Tathā mandakileso hoti mandanīvaraṇo, pavivekajjhāsayo avikkhepabahulo, na tassa pāpakā vitakkā cittaṃ anvāssavanti, vivekagatassa cassa appakasireneva cittaṃ samādhiyati, amittapakkhepi tuvaṭaṃ mettacittatā santiṭṭhati, pageva itarasmiṃ, satimā ca hoti cirakatampi cirabhāsitampi saritā anussaritā, medhāvī ca hoti dhammojapaññāya samannāgato, nipako ca hoti tāsu tāsu itikattabbatāsu, āraddhavīriyo ca hoti sattānaṃ hitakiriyāsu, khantibalasamannāgato ca hoti sabbasaho, acalādhiṭṭhāno ca hoti daḷhasamādāno , ajjhupekkhako ca hoti upekkhāṭhānīyesu dhammesūti evamādīni mahāpurisassa nekkhammajjhāsayādīnaṃ vasena nekkhammapāramiādīnaṃ liṅgāni veditabbāni.
如是，大丈夫心无贪染，是贪嗔之障的安曲，具有智慧远离惑乱之念，心无邪思恶念，学智慧与慧观照，心境柔和喜乐，最为慈心，持久念住长远修习德行，智慧充足，熟练善巧，各各依本教义通达慧解，勤勇坚定行利他事，具耐心力坚固不退，心念坚定，入定深专，超越忧悲等心境，具舍弃之心，诸恶根断，不贪求欲，方圆归依真理，心如磐石固执，具正见，不忧不惧。此等为大丈夫出家心怀等波罗蜜的标志，应当知悉。
Evametehi bodhisambhāraliṅgehi samannāgatassa mahāpurisassa yaṃ vuttaṃ ‘‘mahābhinīhārāya kalyāṇamittasannissayo hetū’’ti. Tatridaṃ saṅkhepato kalyāṇamittalakkhaṇaṃ – idha kalyāṇamitto saddhāsampanno hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa bodhiṃ kammaphalañca, tena sammāsambodhiyā hetubhūtaṃ sattesu hitesitaṃ na pariccajati, sīlasampattiyā sattānaṃ piyo hoti manāpo garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo, sutasampattiyā sattānaṃ hitasukhāvahaṃ gambhīraṃ dhammakathaṃ kattā hoti, cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho, vīriyasampattiyā āraddhavīriyo hoti sattānaṃ hitapaṭipattiyaṃ, satisampattiyā upaṭṭhitasati hoti anavajjadhammesu, samādhisampattiyā avikkhitto hoti samāhitacitto, paññāsampattiyā aviparītaṃ pajānāti, so satiyā kusalākusalānaṃ dhammānaṃ gatiyo samanvesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena ahitā satte nisedhetvā hite niyojeti. Tenāha –
如是者，具如是菩提具足品行大丈夫，合于菩提资粮之标志。谓善友为菩提所依者，其简说善友标志为：此善友具信德、持戒、闻法、施舍、精进、念处、禅定、智慧等圆满功德。以信德，坚信如来觉悟及其功德，不弃三业，利益众生。以戒德，受众喜爱，受敬崇，能策发他人远离恶道。以闻法德，深说义理，广传正法，以施舍德，少欲、自足、不住财物。以精进德，勇猛精勤行有利众生之事业。以念德，正念守护，不犯戒律邪行。以禅定德，心无乱动，住定安稳。以智慧德，明了不疑，洞察真理。如是持念者，得知诸善恶之方向，运用智慧，护持善法。彼以定力，专注一心，勤猛不懈，断除恶趣引导善道。故世尊称赞曰：
‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;
「可爱、尊敬、宜于修习，行为与言语皆坚定可依，
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako’’ti. (a. ni. 7.37; netti. 113) –
且能深入讲论，不为场所所局限。」（增支部7.37；内典113）此义。
Evaṃ guṇasamannāgatañca kalyāṇamittaṃ upanissāya mahāpuriso attano upanissayasampattiṃ sammadeva pariyodapeti. Suvisuddhāsayapayogo ca hutvā catūhi balehi samannāgato na cireneva aṭṭhaṅge samodhānetvā mahābhinīhāraṃ karonto bodhisattabhāve patiṭṭhahati anivattidhammo niyato sambodhiparāyano.
如是，具有善法资具且依止良友，伟人（大丈夫）以自身所依的具足，恰当而周全地清净整理。经过彻底清净的精进修习，具足四种力量者，不久即断除八支圣道的烦恼，恭敬实行大庄严行为，坚定于菩萨位，不生退转，是恒常规律，必定专注菩提之行。
Tassimāni cattāri balāni. Ajjhattikabalaṃ yā sammāsambodhiyaṃ attasannissayā dhammagāravena abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso attādhipati lajjāpassayo abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Bāhirabalaṃ yā sammāsambodhiyaṃ parasannissayā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso lokādhipati mānāpassayo abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Upanissayabalaṃ yā sammāsambodhiyaṃ upanissayasampattiyā abhiruci ekantaninnajjhāsayatā, yāya mahāpuriso tikkhindriyo visadadhātuko satisannissayo abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti. Payogabalaṃ yā sammāsambodhiyaṃ tajjā payogasampadā sakkaccakāritā sātaccakāritā, yāya mahāpuriso visuddhapayogo nirantarakārī abhinīhārasampanno ca hutvā pāramiyo pūretvā sammāsambodhiṃ pāpuṇāti.
菩萨具足此四种力量。第一为内在力量，即正觉所需，凭己心所依的尊法、爱乐与专注，伟人以自我主宰之心，肃然无羞耻侮慢，具足庄严行，圆满波罗蜜，得至正觉境界。第二为外在力量，即借他心所依的尊敬喜爱与专注，伟人以世间主宰之心，严持无慢，具足庄严行，圆满波罗蜜，得至正觉境界。第三为依止力量，即凭依止之具足的喜乐专注，伟人以三根利通，净化根识，坚固正念根基，具足庄严形象，圆满波罗蜜，得至正觉境界。第四为修习力量，即恰当而适时的修行成就，伟人纯净精勤，持续不断，具足庄严行，圆满波罗蜜，得至正觉境界。
Evamayaṃ catūhi paccayehi catūhi hetūhi catūhi ca balehi sampannasamudāgamo aṭṭhaṅgasamodhānasampādito abhinīhāro pāramīnaṃ paccayo mūlakāraṇabhāvato. Yassa ca pavattiyā mahāpurise cattāro acchariyā abbhutā dhammā patiṭṭhahanti, sabbasattanikāyaṃ attano orasaputtaṃ viya piyacittena pariggaṇhāti. Na cassa cittaṃ puttasaṃkilesavasena saṃkilissati. Sattānaṃ hitasukhāvaho cassa ajjhāsayo payogo ca hoti. Attano ca buddhakārakadhammā uparūpari vaḍḍhanti paripaccanti ca. Yato ca mahāpuriso uḷāratamena puññābhisandena kusalābhisandena pavattiyā paccayena sukhassāhārena samannāgato sattānaṃ dakkhiṇeyyo uttamagāravaṭṭhānaṃ asadisaṃ puññakkhettañca hoti. Evamanekaguṇo anekānisaṃso mahābhinīhāro pāramīnaṃ paccayoti veditabbo.
由此四种条件、四个因缘、四种力量共同促成，成就八支圣道的断灭，庄严行为是波罗蜜的条件和根本原因。因由伟人修行成就，产生诸多不可思议及殊胜法，如用自身之甘露以蜜拥怀抱众生一样慈爱对待。其心不为烦恼玷污，是令众生获益安乐之根源。自身觉悟功德因缘稳固增长，互相依存。由此，伟人以无上善根功德因缘，成为众生的导师，拥有高尚的威仪住所，及无比殊胜的功德田。如此多种功德及因缘成就，乃是大庄严行为波罗蜜之因缘，应当认识。
Yathā ca abhinīhāro, evaṃ mahākaruṇā upāyakosallañca. Tattha upāyakosallaṃ nāma dānādīnaṃ bodhisambhārabhāvassa nimittabhūtā paññā, yāhi mahākaruṇūpāyakosallatāhi mahāpurisānaṃ attasukhanirapekkhatā nirantaraṃ parahitakaraṇapasutatā sudukkarehipi mahābodhisattacaritehi visādābhāvo pasādasambuddhidassanasavanānussaraṇakālesupi sattānaṃ hitasukhappaṭilābhahetubhāvo ca sampajjati. Tathā hissa paññāya buddhabhāvasiddhi, karuṇāya buddhakammasiddhi, paññāya sayaṃ tarati, karuṇāya pare tāreti, paññāya paradukkhaṃ parijānāti, karuṇāya paradukkhapatikāraṃ ārabhati, paññāya ca dukkhe nibbindati, karuṇāya dukkhaṃ sampaṭicchati, tathā paññāya nibbānābhimukho hoti, karuṇāya vaṭṭaṃ pāpuṇāti, tathā karuṇāya saṃsārābhimukho hoti, paññāya tatra nābhiramati, paññāya ca sabbattha virajjati, karuṇānugatattā na ca na sabbesaṃ anuggahāya pavatto, karuṇāya sabbepi anukampati, paññānugatattā na ca na sabbattha virattacitto, paññāya ca ahaṃkāramamaṃkārābhāvo, karuṇāya ālasiyadīnatābhāvo, tathā paññākaruṇāhi yathākkamaṃ attaparanāthatā dhīravīrabhāvo, anattantapaaparantapatā, attahitaparahitanipphatti, nibbhayābhiṃsanakabhāvo, dhammādhipatilokādhipatitā, kataññupubbakāribhāvo, mohataṇhāvigamo, vijjācaraṇasiddhi, balavesārajjanipphattīti sabbassāpi pāramitāphalassa visesena upāyabhāvato paññākaruṇā pāramīnaṃ paccayo. Idañca dvayaṃ pāramīnaṃ viya paṇidhānassāpi paccayo.
庄严行为如是，如同广大悲心及善巧方便。所谓善巧方便，是施与等菩提庄严之智慧所形成的工具。由悲心善巧方便，伟人对自他身心断念，有恒常为他利益而乐行的习气。即使菩萨行为艰难，他们依然无分别心，无障碍地热心观世音行及忆念觉悟法，受到世尊教诲启示亦常怀安乐。由智慧成就佛果，悲心成就佛行。智慧帮助自身超越痛苦，悲心则超渡他人。智慧令觉悟者厌弃苦难，悲心使彼能有治苦手段。智慧使心向涅槃，悲心则驱使踏入生死流转。智慧使人无执着烦恼，悲心常怀慈悲兼容，对一切众生均平等悲悯。智慧使心无我无私，悲心消除懈怠颓废。智慧与悲心协力，使菩萨既勇猛坚定，亦无我无恶，利益自身与他人，断除无明烦恼，明行圆满堪任重任，具足前善功德，斩断贪嗔痴烦恼，证得智慧与悲心所成的波罗蜜，二者如同誓愿相互依止。
Tathā ussāhaummaṅgaavatthānahitacariyā ca pāramīnaṃ paccayāti veditabbā, yā buddhabhāvassa uppattiṭṭhānatāya buddhabhūmiyoti vuccanti. Tattha ussāho nāma bodhisambhārānaṃ abbhussahanavīriyaṃ. Ummaṅgo nāma bodhisambhāresu upāyakosallabhūtā paññā. Avatthānaṃ nāma adhiṭṭhānaṃ acalādhiṭṭhānatā. Hitacariyā nāma mettābhāvanā karuṇābhāvanā ca.
如是，热忱、欢喜、努力与利益他人之行为，都是波罗蜜之条件，即称为菩提状态的生成基础，谓佛境界。彼中热忱乃众菩提具足中坚强之志气。欢喜乃菩提庄严中善巧方便之智慧。努力乃坚定不移的决心。利益行为则是慈爱与悲悯之发露。
Tathā nekkhammapavivekaalobhādosāmohanissaraṇappabhedā cha ajjhāsayā. Nekkhammajjhāsayā hi bodhisattā honti kāmesu gharāvāse ca dosadassāvino, tathā pavivekajjhāsayā saṅgaṇikāya dosadassāvino, alobhajjhāsayā lobhe dosadassāvino, adosajjhāsayā dose dosadassāvino, amohajjhāsayā mohe dosadassāvino, nissaraṇajjhāsayā sabbabhavesu dosadassāvinoti. Tasmā ete bodhisattānaṃ cha ajjhāsayā dānādīnaṃ pāramīnaṃ paccayāti veditabbā. Na hi lobhādīsu ādīnavadassanena alobhādīnaṃ adhikabhāvena ca vinā dānādipāramiyo sambhavanti, alobhādīnañhi adhikabhāvena pariccāgādininnacittatā alobhajjhāsayāditāti veditabbā.
又，出离心、寂静心、无贪信心等六种意趣。菩萨具足离欲心，厌弃家宅与欲乐；具寂静心，灭除贪着；具无贪心，断除贪欲；具无嗔心，断除嗔恚；具无痴心，断除无明；具出离心，断除所有烦恼憍慢。由此六种意趣，是诸菩萨得成施等波罗蜜的条件。实因断除贪欲和烦恼而生起无贪无嗔的清净心，此方才成就施等波罗蜜。无贪等意趣内在具足，意味着具有舍弃等品质，如此因缘所成，是波罗蜜成就的根本条件。
Yathā cete evaṃ dānajjhāsayatādayopi bodhiyā carantānaṃ bodhisattānaṃ dānādipāramīnaṃ paccayo. Dānajjhāsayatāya hi bodhisattā tappaṭipakkhe macchere dosadassāvino hutvā sammadeva dānapāramiṃ paripūrenti. Sīlajjhāsayatāya dussīlye dosadassāvino hutvā sammadeva sīlapāramiṃ paripūrenti. Nekkhammajjhāsayatāya kāmesu gharāvāse ca , yathābhūtañāṇajjhāsayatāya aññāṇe vicikicchāya ca, vīriyajjhāsayatāya kosajje, khantiyajjhāsayatāya akkhantiyaṃ, saccajjhāsayatāya visaṃvāde, adhiṭṭhānajjhāsayatāya anadhiṭṭhāne, mettājjhāsayatāya byāpāde, upekkhājjhāsayatāya lokadhammesu ādīnavadassāvino hutvā sammadeva nekkhammādipāramiyo paripūrenti. Dānajjhāsayatādayo dānādipāramīnaṃ nipphattikāraṇattā paccayo.
譬如诸菩萨在修习施及修习戒等波罗蜜时，施波罗蜜的条件即是修习施的坚心。菩萨于修习施时，应断除恶习、恼恨与所见之恶，而恰如其分地圆满施波罗蜜。同理，修习戒的坚心者，在邪恶戒行、恼恨与所见恶上断除烦恼，恰当实践戒波罗蜜。修习出离的坚心者，于欲望和居家生活断绝；修习如实知的坚心者，于分别与疑惑断绝；修习精进的坚心者，于懈怠断绝；修习忍耐的坚心者，于不耐烦断绝；修习真实的坚心者，于谤毁断绝；修习坚定的坚心者，于动摇断绝；修习慈悲的坚心者，于嗔恚断绝；修习舍定的坚心者，于世法之害断绝。彼等皆断除烦恼而恰当完成出世间及其他诸波罗蜜。施等坚心即是施波罗蜜完成之因缘。
Tathā apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayo. Tatthāyaṃ paccavekkhaṇāvidhikhettavatthuhiraññasuvaṇṇagomahiṃsadāsidāsaputtadārādipariggahabyāsattacittānaṃ sattānaṃ khettādīnaṃ vatthukāmabhāvena bahupatthanīyabhāvato rājacorādisādhāraṇabhāvato vivādādhiṭṭhānato sapattakaraṇato nissārato paṭilābhaparipālanesu paraviheṭhanahetuto vināsanimittañca sokādianekavihitabyasanāvahato tadāsattinidānañca maccheramalapariyuṭṭhitacittānaṃ apāyūpapattihetubhāvatoti evaṃ vividhavipulānatthāvahāni pariggahavatthūni nāma. Tesaṃ pariccāgoyeva eko sotthibhāvoti pariccāge appamādo karaṇīyo.
又如于布施、放弃等事，适时观察烦恼及根本之因缘，即为施波罗蜜之因缘。此因缘观察如田地、森林、金银、牛、马、子女、妻子等财物的所有者，因众多贪欲心，广泛涉猎诸处盗窃行为，争执执着，作恶害他，耗损他人供养，导致灭亡等种种恶趣，亦为盗贼堕落受苦之因。此等种种广泛而多样之利害对象，乃为财物。于此放弃心乃为唯一安乐法，应当用心勿懈。
Api ca yācako yācamāno attano guyhassa ācikkhanato ‘‘mayhaṃ vissāsiko’’ti ca, ‘‘pahāya gamanīyamattano santakaṃ gahetvā paralokaṃ yāhīti mayhaṃ upadesako’’ti ca, ‘‘āditte viya agāre maraṇagginā āditte loke tato mayhaṃ santakassa apavāhakasahāyo’’ti ca, ‘‘apavāhitassa cassa ajhāpananikkhepaṭṭhānabhūto’’ti ca dānasaṅkhāte kalyāṇakammasmiṃ sahāyabhāvato sabbasampattīnaṃ aggabhūtāya paramadullabhāya buddhabhūmiyā sampattihetubhāvato ca ‘‘paramo kalyāṇamitto’’ti ca paccavekkhitabbaṃ.
又若施受者明言自己之隐私，宣称“我是可信赖者”，“我舍弃我应得者，携带己所携行，将往彼岸”，又喻自己如房屋之火焰，死火象征世间，亦为援助自己渡过灭亡之岸者，且其于此施行善业中担任助缘，具诸功德，是难得之成就，为如来地上之稀有福田，应视为“至上善友”。
Tathā ‘‘uḷāre kammani anenāhaṃ sambhāvito, tasmā sā sambhāvanā avitathā kātabbā’’ti ca, ‘‘ekantabheditāya jīvitassa ayācitenāpi mayā dātabbaṃ, pageva yācitenā’’ti ca, ‘‘uḷārajjhāsayehi gavesitvāpi dātabbato sayamevāgato mama puññenā’’ti ca ‘‘yācakassa dānāpadesena mayhamevāyamanuggaho’’ti ca, ‘‘ahaṃ viya ayaṃ sabbopi loko mayā anuggahetabbo’’ti ca, ‘‘asati yācake kathaṃ mayhaṃ dānapāramī pūreyyā’’ti ca, ‘‘yācakānameva catthāya mayā sabbo pariggahetabbo’’ti ca, ‘‘maṃ ayācitvāva mama santakaṃ yācakā kadā sayameva gaṇheyyu’’nti ca, ‘‘kathamahaṃ yācakānaṃ piyo cassaṃ manāpo’’ti ca, ‘‘kathaṃ vā te mayhaṃ piyā cassu manāpā’’ti ca, ‘‘kathaṃ vāhaṃ dadamāno datvāpi ca attamano cassaṃ pamudito pītisomanassajāto’’ti ca, ‘‘kathaṃ vā me yācakā bhaveyyuṃ uḷāro ca dānajjhāsayo’’ti ca, ‘‘kathaṃ vāhamayācito eva yācakānaṃ hadayamaññāya dadeyya’’nti ca, ‘‘sati dhane yācake ca apariccāgo mahatī mayhaṃ vañcanā’’ti ca, ‘‘kathaṃ vāhaṃ attano aṅgāni jīvitaṃ vāpi yācakānaṃ pariccajeyya’’nti ca pariccāganinnatā upaṭṭhapetabbā. Api ca ‘‘attho nāmāyaṃ nirapekkhaṃ dāyakamanugacchati, yathā taṃ nirapekkhaṃ khepakaṃ kiṭako’’ti ca atthe nirapekkhatāya cittaṃ uppādetabbaṃ.
亦有言“我曾以此恶业招致恶果，应防止此恶果增长”，“单一生活不能因不请求而得需之物，恰似请求而得”，“虽探求施者内心，终到自身善业到来”，“以施赠者受施者所求，即受施者行施之跟随”，“我所应受者一切当由我主导”，“若不请请者我何以由施波罗蜜成满”，“愿以施予其念业喜乐自欢”，“施者贡献善德堪为施主”，“我若受施而喜，施者自然欢喜”，“施助如施予最亲亲属”，“我如何施者之所喜哉”，“我与施者心相合真诚”，“以财施者及受施者皆不欺”，“我如何放弃自身四肢及生命以助施者”，此即放弃心之形态。又人言“若任其自然，施者如放荡之猖狂犬”，“应生不动心”，此即心应生不动心之义。
Yācamāno pana yadi piyapuggalo hoti, ‘‘piyo maṃ yācatī’’ti somanassaṃ uppādetabbaṃ. Atha udāsīnapuggalo hoti, ‘‘ayaṃ maṃ yācamāno addhā iminā pariccāgena mitto hotī’’ti somanassaṃ uppādetabbaṃ. Dadantopi hi yācakānaṃ piyo hotīti. Atha pana verī puggalo yācati, ‘‘paccatthiko maṃ yācati, ayaṃ maṃ yācamāno addhā iminā pariccāgena verī piyo mitto hotī’’ti visesena somanassaṃ uppādetabbaṃ. Evaṃ piyapuggale viya majjhattaveripuggalesupi mettāpubbaṅgamaṃ karuṇaṃ upaṭṭhapetvāva dātabbaṃ.
施求者若为亲爱者，其求应生喜悦。若为冷漠人，则心生消极，谓“此施求者因我此放弃而成亲友。”且即使施求乃敌，其求亦应生特别喜悦，谓“此敌施求者因我此放弃而成敌友。”如此，如亲爱者般对中者及敌者施以慈悲先行，即应与施予相随。
Sace panassa cirakālaparibhāvitattā lobhassa deyyadhammavisayā lobhadhammā uppajjeyyuṃ, tena bodhisattapaṭiññena iti paṭisañcikkhitabbaṃ ‘‘nanu tayā sappurisasambodhāya abhinīhāraṃ karontena sabbasattānaṃ upakāratthāya ayaṃ kāyo nissaṭṭho tappariccāgamayañca puññaṃ, tattha nāma te bāhirepi vatthusmiṃ abhisaṅgappavatti hatthisinānasadisī hoti, tasmā tayā na katthaci saṅgo uppādetabbo. Seyyathāpi nāma mahato bhesajjarukkhassa tiṭṭhato mūlaṃ mūlatthikā haranti, papaṭikaṃ tacaṃ khandhaṃ viṭapaṃ sāraṃ sākhaṃ palāsaṃ pupphaṃ phalaṃ phalatthikā haranti, na tassa rukkhassa ‘mayhaṃ santakaṃ ete harantī’ti vitakkasamudācāro hoti, evameva sabbalokahitāya ussukkamāpajjantena mayā mahādukkhe akataññuke niccāsucimhi kāye paresaṃ upakārāya viniyujjamāne aṇumattopi micchāvitakko na uppādetabbo. Ko vā ettha viseso ajjhattikabāhiresu mahābhūtesu ekantabhedanavikiraṇaviddhaṃsanadhammesu, kevalaṃ pana sammohavijambhitametaṃ, yadidaṃ etaṃ mama esohamasmi eso me attāti abhiniveso. Tasmā bāhiresu viya ajjhattikesupi karacaraṇanayanādīsu maṃsādīsu ca anapekkhena hutvā ‘taṃ tadatthikā harantū’ti nissaṭṭhacittena bhavitabba’’nti.
若因长期忤逆，生起贪欲见欲过盛者，须以菩萨誓愿严密守护：“难道我为觉悟圣人之举，至为诸有情利益，此身不应舍弃及放弃功德乎？外界诸法虽可被侵害，如象鼻触树木，但树木并无“这些是我的嫩枝”之念，如此无数众生为利益他人，具坏心且恒苦，不应生妄念。若纵观内外诸大元素，无一独立分裂实性，唯有迷惑遮蔽。此等即我即是我等执著。故于内外因缘，如色身眼等须无分别观，自心无分别观，认为‘彼为彼物’，应令心安住无分别纯净。”
Evaṃ paṭisañcikkhato cassa sambodhāya pahitattassa kāyajīvitesu nirapekkhassa appakasireneva kāyavacīmanokammāni suvisuddhāni honti. So suvisuddhakāyavacīmanokammanto visuddhājīvo ñāyapaṭipattiyaṃ ṭhito apāyupāyakosallasamannāgamena bhiyyosomattāya deyyadhammapariccāgena abhayadānasaddhammadānehi ca sabbasatte anuggaṇhituṃ samattho hotīti ayaṃ tāva dānapāramiyaṃ paccavekkhaṇānayo.
如是反复思惟者，其觉悟已成，意志坚决，对身命无挂碍，极少嗜欲，其身语意之行为皆清净纯净。此人行为清净纯净后，身体语言之行为得以熏修成熟，修行观察依据正理，具备不退失寿命技能，更加精进，于法供养无畏布施与信施等庄严诸众生，能够护持一切众生，此即布施波罗蜜的复核考察。
Sīlapāramiyaṃ pana evaṃ paccavekkhitabbaṃ – idañhi sīlaṃ nāma gaṅgodakādīhi visodhetuṃ asakkuṇeyyassa dosamalassa vikkhālanajalaṃ, haricandanādīhi vinetuṃ asakkuṇeyyassa rāgādipariḷāhassa vinayanaṃ, hāramakuṭakuṇḍalādīhi pacurajanālaṅkārehi asādhāraṇo sādhūnaṃ alaṅkāraviseso, sabbadisāvāyanato akittimo sabbakālānurūpo ca surabhigandho, khattiyamahāsālādīhi devatāhi ca vandanīyādibhāvāvahanato paramo vasīkaraṇamanto, cātumahārājikādidevalokārohaṇasopānapanti , jhānābhiññānaṃ adhigamūpāyo, nibbānamahānagarassa sampāpakamaggo, sāvakabodhipaccekabodhisammāsambodhīnaṃ patiṭṭhānabhūmi, yaṃ yaṃ vā panicchitaṃ patthitaṃ, tassa tassa samijjhanūpāyabhāvato cintāmaṇikapparukkhādike ca atiseti.
戒波罗蜜亦当这样复核观察：戒者乃用江河水等不能净除的污秽之水，调伏恶毒混浊火焰水，犹如用檀香等调伏贪欲烦恼之节制，项链耳环等华丽的装饰为善士之特殊饰物，香气四溢恰到好处，桂冠大宝等受诸天人敬敬，而能具有具足摄受之至尊威神力，是四大王天阶之升天梯级，得禅那神通之法，涅槃为大城之正道，弟子菩提独觉正觉众生之依止根基，无论何种净净所被观察之事，悉皆具足镜照之能，根据宝石等极坚硬之智慧宝贵之辅助，超越分量，称为宝珠，此即戒波罗蜜复核之方法。
Vuttañcetaṃ bhagavatā – ‘‘ijjhati, bhikkhave, sīlavato cetopaṇidhivisuddhattā’’ti (dī. ni. 3.337; a. ni. 8.35). Aparampi vuttaṃ – ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’tiādi (ma. ni. 1.65). Tathā ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlānī’’ti (a. ni. 11.1). ‘‘Pañcime, gahapatayo, ānisaṃsā sīlavato sīlasampadāyā’’tiādisuttānañca (dī. ni. 2.150; 3.316; a. ni. 5.213; mahāva. 285) vasena sīlassa guṇā paccavekkhitabbā. Tathā aggikkhandhopamasuttādīnaṃ (a. ni. 7.72) vasena sīlavirahe ādīnavā. Pītisomanassanimittato attānuvādaparāpavādadaṇḍaduggatibhayābhāvato viññūhi pāsaṃsabhāvato avippaṭisārahetuto sotthiṭṭhānato atijanasāpateyyādhipateyyāyurūpaṭṭhānabandhumittasampattīnaṃ atisayanato ca sīlaṃ paccavekkhitabbaṃ. Sīlavato hi attano sīlasampadāhetu mahantaṃ pītisomanassaṃ uppajjati – ‘‘kataṃ vata mayā kusalaṃ, kataṃ kalyāṇaṃ, kataṃ bhīruttāṇa’’nti.
世尊云：比库们，善士之心清净坚定者，戒律自净也。如经中云：比库须知若有比库生喜乐意，乃于众戒具足者为其填满如器皿。又云：阿难，善戒之人断绝无益失戒业。再云：五种功德皆于善戒生起。戒之品质值得复核，如聚集柴薪之喻经中说，离戒则致灾难。因生喜悦欢喜，不生自辩骂人惧怖等恶，且智慧称许，常安住真道，远离恶众讼言之乐恶音乐业，戒者得存长寿贵族之家。唯戒能生无边喜悦乐乐，是为戒之根本功德。
Tathā sīlavato attā na upavadati, na pare viññū, daṇḍaduggatibhayānaṃ sambhavo eva natthi. ‘‘Sīlavā purisapuggalo kalyāṇadhammo’’ti viññūnaṃ pāsaṃso hoti. Tathā sīlavato yvāyaṃ ‘‘kataṃ vata mayā pāpaṃ, kataṃ luddakaṃ, kataṃ kibbisa’’nti dussīlassa vippaṭisāro uppajjati, so na hoti. Sīlañca nāmetaṃ appamādādhiṭṭhānato bhogabyasanādiparihāramukhena mahato atthassa sādhanato maṅgalabhāvato ca paramaṃ sotthiṭṭhānaṃ, nihīnajaccopi sīlavā khattiyamahāsālādīnaṃ pūjanīyo hotīti kulasampattiṃ atiseti sīlasampadā, ‘‘taṃ kiṃ maññasi, mahārāja? Idha te assa dāso kammakaro’’tiādivacanañcettha (dī. ni. 1.186) sādhakaṃ. Corādīhi asādhāraṇato paralokānugamanato mahapphalabhāvato samathādiguṇādhiṭṭhānato ca bāhiradhanaṃ atiseti sīlaṃ. Paramassa cittissariyassa adhiṭṭhānabhāvato khattiyādīnaṃ issariyaṃ atiseti sīlaṃ. Sīlanimittañhi taṃtaṃsattanikāyesu sattānaṃ issariyaṃ, vassasatadīghappamāṇato jīvitato ekāhampi sīlavato jīvitassa visiṭṭhatāvacanato sati ca jīvite sikkhānikkhipanassa maraṇatāvacanato sīlaṃ jīvitato visiṭṭhataraṃ . Verīnampi manuññabhāvāvahanato jarārogavipattīhi anabhibhavanīyato ca rūpasampattiṃ atiseti sīlaṃ. Pāsādahammiyādiṭṭhānavisese rājayuvarājasenāpatiādiṭṭhānavisese ca atiseti sīlaṃ sukhavisesādhiṭṭhānabhāvato. Sabhāvasiniddhe santikāvacarepi bandhujane mittajane ca atiseti ekantahitasampādanato paralokānugamanato ca ‘‘na taṃ mātāpitā kayirā’’tiādivacanañcettha (dha. pa. 43) sādhakaṃ. Tathā hatthiassarathapattibalakāyehi mantāgadasotthānappayogehi ca durārakkhaṃ attānaṃ ārakkhābhāvena sīlameva visiṭṭhataraṃ attādhīnato aparādhīnato mahāvisayato ca. Tenevāha – ‘‘dhammo have rakkhati dhammacāri’’ntiādi (jā. 1.10.102). Evamanekaguṇasamannāgataṃ sīlanti paccavekkhantassa aparipuṇṇā ceva sīlasampadā pāripūriṃ gacchati aparisuddhā ca pārisuddhiṃ.
善戒者不自诽谤，亦不被他智人诽谤，无惧恶报之怖惧。明智众生称赞戒为优良德行。若不善者自言作恶，执持恶报思想不生，是不善之人不具戒。戒乃恒持不懈，以远离贪欲之嗜好为大道具足，令修行者甚大利益，得至安乐之所，甚至于贵族家族皆敬重之，世俗繁荣皆赖戒净，如经所言：大王，汝应知此戒，非奴仆可践。盗贼等因戒极少罪福，能得彼岸之果及四禅尼天之殊胜财物。戒为统摄诸心之主宰，贵族等以戒为至尊主。戒以长久生存百年以上，生命最胜优越为名，具恒久持戒者死后生天。戒亦能生灭此敌逆境身病老衰，得众色身之成就。戒似寺祠王子王孙之家之重宝，具诸乐妙。居家亲属邻里亦因戒得和睦安乐，永存他世，谓母父不作恶言，百行贤良。且象车力士等于战场所护身所护，戒为最高护卫。故有言曰：“法护持行法。”多种功德聚合之显现戒，虽未圆满者，亦净化戒波罗蜜。
Sace panassa dīgharattaṃ paricayena sīlapaṭipakkhā dhammā dosādayo antarantarā uppajjeyyuṃ, tena bodhisattapaṭiññena evaṃ paṭisañcikkhitabbaṃ – nanu tayā sambodhāya paṇidhānaṃ kataṃ, sīlavikalena ca na sakkā lokiyāpi sampattiyo pāpuṇituṃ, pageva lokuttarā, sabbasampattīnaṃ pana aggabhūtāya sammāsambodhiyā adhiṭṭhānabhūtena sīlena paramukkaṃsagatena bhavitabbaṃ, tasmā ‘‘kikīva aṇḍa’’ntiādinā (visuddhi. 1.19; dī. ni. aṭṭha. 1.7) vuttanayena sammā sīlaṃ rakkhantena suṭṭhutaraṃ tayā pesalena bhavitabbaṃ.
若长习持戒方法，人间烦恼与敌惹病难渐生，即须善思修习辉煌愿行：然欲成正觉必须具足威仪戒律，凡俗福德难得，须超脱世间，无上正觉成佛者由持戒为根，本以戒带动诸波罗蜜，故有云：“如蛋壳轻薄”，意指持戒坚固如蛋壳者，能护法更为胜妙。
Api ca tayā dhammadesanāya yānattaye sattānaṃ avatāraṇaparipācanāni kātabbāni, sīlavikalassa ca vacanaṃ na paccetabbaṃ hoti, asappāyāhāravicārassa viya vejjassa tikicchanaṃ, tasmā kathāhaṃ saddheyyo hutvā sattānaṃ avatāraṇaparipācanāni kareyyanti sabhāvaparisuddhasīlena bhavitabbaṃ. Kiñca jhānādiguṇavisesayogena me sattānaṃ upakārakaraṇasamatthatā paññāpāramiādiparipūraṇañca, jhānādayo ca guṇā sīlapārisuddhiṃ vinā na sambhavantīti sammadeva sīlaṃ parisodhetabbaṃ.
又为弘法之便，令众生转法轮度脱，须发挥摄持善戒，言辞不可轻慢。犹如医生治病，戒为良药。故应当以清净戒行说法度众。且因禅定等功德与智慧生诸益，戒净不可缺少，故应彻底净戒。
Tathā ‘‘sambādho gharāvāso rajopatho’’tiādinā (dī. ni. 1.191; saṃ. ni. 2.154; ma. ni. 1.291; 2.10) gharāvāse, ‘‘aṭṭhikaṅkalūpamā kāmā’’tiādinā (ma. ni. 1.234; pāci. 175) ‘‘mātāpi puttena vivadatī’’tiādinā (ma. ni. 1.178) ca kāmesu, ‘‘seyyathāpi puriso iṇaṃ ādāya kammante payojeyyā’’tiādinā (dī. ni. 1.218) kāmacchandādīsu ādīnavadassanapubbaṅgamā vuttavipariyāyena ‘‘abbhokāso pabbajjā’’tiādinā (dī. ni. 1.191; saṃ. ni. 2.154) pabbajjādīsu ānisaṃsapaṭisaṅkhāvasena nekkhammapāramiyaṃ paccavekkhaṇā veditabbā. Ayamettha saṅkhepo, vitthāro pana dukkhakkhandha- (ma. ni. 1.163 ādayo) āsivisopamasuttā- (saṃ. ni. 4.238) divasena veditabbo.
如经中说「缘生为室宅、为宫殿」等句（见长部尼柯耶第1卷第191节；合论尼柯耶第2卷第154节；摩诃尼柯耶第1卷第291节、第2卷第10节），关于居室的意义；又如「欲乐如包括阴茎和阴囊在内」等句（摩诃尼柯耶第1卷第234节；巴提尼尼柯耶第175节），说明性欲的内容；还有「母亲与子争执」等（摩诃尼柯耶第1卷第178节），论述欲望中诸苦；以及「譬如男子拿着针在做工」等句（长部尼柯耶第1卷第218节），对欲望诸根如欲欲的危害之先导景象的描述。诸如「无拘无束地出家」等句（长部尼柯耶第1卷第191节；合论尼柯耶第2卷第154节）论述出家等条件的因缘证实，应从出家等方面的因缘念头去察知。这只是简略说明，详尽内容应参看包含苦蕴、类似毒箭的比喻经（摩诃尼柯耶第1卷第163节；合论尼柯耶第4卷第238节），逐日细察体认。
Tathā ‘‘paññāya vinā dānādayo dhammā na visujjhanti, yathāsakaṃ byāpārasamatthā ca na hontī’’ti paññāguṇā manasikātabbā. Yatheva hi jīvitena vinā sarīrayantaṃ na sobhati, na ca attano kiriyāsu paṭipattisamatthaṃ hoti, yathā ca cakkhādīni indriyāni viññāṇena vinā yathāsakaṃ visayesu kiccaṃ kātuṃ nappahonti, evaṃ saddhādīni indriyāni paññāya vinā sakiccapaṭipattiyaṃ asamatthānīti pariccāgādipaṭipattiyaṃ paññā padhānakāraṇaṃ. Ummīlitapaññācakkhukā hi mahābodhisattā attano aṅgapaccaṅgānipi datvā anattukkaṃsakā aparavambhakā ca honti, bhesajjarukkhā viya vikapparahitā kālattayepi somanassajātā. Paññāvasena hi upāyakosallayogato pariccāgo parahitappavattiyā dānapāramibhāvaṃ upeti. Attatthañhi dānaṃ vaḍḍhisadisaṃ hoti.
又如经中所说，「没有智慧，布施等善法不能清净，就如没有工具无法完成交易」等语，应思惟智慧的性质。例如，正如活着的人如果没有身体就无以存在，自己也不能进行日常行为；再如眼根等诸根若无识，就无法在各境中有所为；这意味着信根等诸根若无智慧，就不能成就应有的修行，故智慧是舍弃恶行等行为的主要原因。内容不开放的智慧之眼，正如大菩萨般愿舍弃身躯各部分，断除无我之见；其如药树般无所执着，长时心安而喜乐。以智慧的力量，依靠巧方便的运用，舍弃烦恼，并因舍整数布施功德故得布施波罗蜜果德。对自己而言，布施能增长善利。
Tathā paññāya abhāvena taṇhādisaṃkilesāviyogato sīlassa visuddhi eva na sambhavati, kuto sabbaññuguṇādhiṭṭhānabhāvo. Paññavā eva ca gharāvāse kāmaguṇesu saṃsāre ca ādīnavaṃ pabbajjāya jhānasamāpattiyaṃ nibbāne ca ānisaṃsaṃ suṭṭhu sallakkhento pabbajitvā jhānasamāpattiyo nibbattetvā nibbānābhimukho pare ca tattha patiṭṭhāpeti. Vīriyañca paññāvirahitaṃ yathicchitamatthaṃ na sādheti durārambhabhāvato. Varameva hi anārambho durārambhato, paññāsahitena pana vīriyena na kiñci duradhigamaṃ upāyapaṭipattito. Tathā paññavā eva parāpakārādīnaṃ adhivāsakajātiko hoti, na duppañño. Paññāvirahitassa ca parehi upanītā apakārā khantiyā paṭipakkhameva anubrūhenti, paññavato pana te khantisampattiyā paribrūhanavasena assā thirabhāvāya saṃvattanti. Paññavā eva tīṇipi saccāni nesaṃ kāraṇāni paṭipakkhe ca yathābhūtaṃ jānitvā paresaṃ avisaṃvādako hoti.
又如无智慧，因贪欲等染污障碍，戒律的清净不可成就，何况具足诸种智慧之德呢。只有具智慧者，才断除欲望等世间美色的障碍，在出家、入禅定、得涅槃时皆有缘故；修学止定、证禅定、入涅槃均因智慧而成；同时，能从外头坚定建树根本界等条件。没有智慧的力量，任意妄行，无力达成目的，故障碍多难以成功。确实，失败乃由未努力所致；但若具智慧，毅力坚定，则无难以达到的功德。正如智慧者常能断除诸恶有害之行，愚者则不能。没有智慧者，面对他人之恶反导致失耐性；智慧者依耐耐性而增长，因耐性而安住坚定。具智慧者是三法谛的知因，懂得对立而不互相争论。
Tathā paññābalena attānaṃ upatthambhetvā dhitisampadāya sabbapāramīsu acalasamādānādhiṭṭhāno hoti. Paññavā eva ca piyamajjhattaverivibhāgaṃ akatvā sabbattha hitūpasaṃhārakusalo hoti. Tathā paññāvasena lābhālābhādilokadhammasannipāte nibbikāratāya majjhatto hoti. Evaṃ sabbāsaṃ pāramīnaṃ paññāva pārisuddhihetūti paññāguṇā paccavekkhitabbā. Api ca paññāya vinā na dassanasampatti, antarena ca diṭṭhisampadaṃ na sīlasampadā , sīladiṭṭhisampadāvirahitassa na samādhisampadā, asamāhitena ca na sakkā attahitamattampi sādhetuṃ, pageva ukkaṃsagataṃ parahitanti parahitāya paṭipannena ‘‘nanu tayā sakkaccaṃ paññāya parivuddhiyaṃ āyogo karaṇīyo’’ti bodhisattena attā ovaditabbo. Paññānubhāvena hi mahāsatto caturadhiṭṭhānādhiṭṭhito catūhi saṅgahavatthūhi lokaṃ anuggaṇhanto satte niyyānamagge avatāreti, indriyāni ca nesaṃ paripāceti.
又如以智慧之力，护持自己，坚固坚定心志，以此在诸波罗蜜中安住不动。具智慧者不分别亲疏，不分别中正，善于处世利益众生。以智慧力，居于世间利害纷杂之中，却心如止水平和安详。由此可知，诸波罗蜜皆以智慧为净化之因。且无智慧者无见解之成就，内有见解无戒德之成就，戒见缺失者无禅定成就，缺定者亦不能成就自身利益，反使众生荒废；故应谨记大菩萨教诫，应当勤修智慧。凭智慧力量，彼大菩萨于四正见的四摄法中调护众生，度脱至涅槃彼岸，眼根随之成熟圆满。
Tathā paññābalena khandhāyatanādīsu pavicayabahulopavattinivattiyo yāthāvato parijānanto dānādayo guṇe visesanibbedhabhāgiyabhāvaṃ nayanto bodhisattasikkhāya paripūrakārī hotīti evamādinā anekākāravokāre paññāguṇe vavatthapetvā paññāpāramī anubrūhetabbā.
又如以智慧之力，正确认识五蕴、六处等，辨明亲近与疏远之因；以此通达布施等善法的多样缘份与相应特性，是成就菩萨道的关键。基于此类教导，应详尽宣说智慧之德，由此产生智慧波罗蜜。
Tathā dissamānānipi lokiyāni kammāni nihīnavīriyena pāpuṇituṃ asakkuṇeyyāni, agaṇitakhedena pana āraddhavīriyena duradhigamaṃ nāma natthi. Nihīnavīriyo hi ‘‘saṃsāramahoghato sabbasatte santāressāmī’’ti ārabhitumeva na sakkuṇāti. Majjhimo ārabhitvā antarā vosānamāpajjati. Ukkaṭṭhavīriyo pana attasukhanirapekkho ārambhapāramimadhigacchatīti vīriyasampatti paccavekkhitabbā. Api ca ‘‘yassa attano eva saṃsārapaṅkato samuddharaṇatthamārambho, tassāpi na vīriyassa sithilabhāve manorathānaṃ matthakappatti sakkā sambhāvetuṃ, pageva sadevakassa lokassa samuddharaṇatthaṃ katābhinīhārenā’’ti ca ‘‘rāgādīnaṃ dosagaṇānaṃ mattamahāgajānaṃ viya dunnivārabhāvato tannidānānañca kammasamādānānaṃ ukkhittāsikavadhakasadisabhāvato tannimittānañca duggatīnaṃ sabbadā vivaṭamukhabhāvato, tattha niyojakānañca pāpamittānaṃ sadā sannihitabhāvato tadovādakāritāya ca bālassa puthujjanabhāvassa satisambhave yuttaṃ sayameva saṃsāradukkhato nissaritunti micchāvitakkā vīriyānubhāvena dūrībhavantī’’ti ca ‘‘yadi pana sambodhi attādhīnena vīriyena sakkā samadhigantuṃ, kimettha dukkara’’nti ca evamādinā nayena vīriyaguṇā paccavekkhitabbā.
又如世间众生因无精进不易获得善业，然以不可计数之因缘与已起精进，则难有到不成就之事。无精进者不能开启断除生死之业灯，精进开启则能达此。而过劲精进者，则无所挂碍，得入无欲心。因而应察看精进的现量。又说「若有人起身心于断尽轮回之泥潭的努力上，也不可因其精进稍懈而中断成就愿望。」如众天人中之大精进者，断除诸贪嗔痴恶行，常自制止。若能依赖自己无上觉者的精进，则无难事。以上等语等，是指智慧及精进之重要，应当察知而修习。
Tathā khanti nāmāyaṃ niravasesaguṇapaṭipakkhassa kodhassa vidhamanato guṇasampādane sādhūnamappaṭihatamāyudhaṃ, parābhibhavasamatthānaṃ alaṅkāro, samaṇabrāhmaṇānaṃ balasampadā, kodhaggivinayanaudakadhārā, kalyāṇassa kittisaddassa sañjātideso, pāpapuggalānaṃ vacīvisavūpasamakaro mantāgado, saṃvare ṭhitānaṃ paramā dhīrapakati, gambhīrāsayatāya sāgaro, dosamahāsāgarassa velā, apāyadvārassa pidahanakavāṭaṃ, devabrahmalokānaṃ ārohaṇasopānaṃ, sabbaguṇānaṃ adhivāsanabhūmi, uttamā kāyavacīmanovisuddhīti manasikātabbaṃ.
忍耐，亦称为此不能消除的悭吝性情之对立面，是调伏嗔恚以增长善德的正当武器，是克服外侵的能力，是沙门婆罗门的力量积累，是如水般消解嗔恚的流转，是美好名誉的由来和根源，是恶人辩难语的平息解脱之因，是持戒稳固者的至上理智，深沉的安住，如深海一般，是恶海的大海时期，是苦难之门的火焰之门，是天梵世界的登高阶梯，是具足一切善德的安住之地，应当如此观想为身语意清净的上上法门。
Api ca ‘‘ete sattā khantisampattiyā abhāvato idhaloke tappanti, paraloke ca tapanīyadhammānuyogato’’ti ca ‘‘yadipi parāpakāranimittaṃ dukkhaṃ uppajjati, tassa pana dukkhassa khettabhūto attabhāvo bījabhūtañca kammaṃ mayāva abhisaṅkhata’’nti ca ‘‘tassa ca dukkhassa āṇaṇyakāraṇameta’’nti ca ‘‘apakārake asati kathaṃ mayhaṃ khantisampadā sambhavatī’’ti ca ‘‘yadipāyaṃ etarahi apakārako, ayaṃ nāma pubbe anena mayhaṃ upakāro kato’’ti ca ‘‘apakāro eva vā khantinimittatāya upakāro’’ti ca ‘‘sabbepime sattā mayhaṃ puttasadisā, puttakatāparādhesu ca ko kujjhissatī’’ti ca ‘‘yena kodhapisācāvesena ayaṃ mayhaṃ aparajjhati, svāyaṃ kodhabhūtāveso mayā vinetabbo’’ti ca, ‘‘yena apakārena idaṃ mayhaṃ dukkhaṃ uppannaṃ, tassa ahampi nimitta’’nti ca, ‘‘yehi dhammehi apakāro kato, yattha ca kato, sabbepi te tasmiṃ eva khaṇe niruddhā kassidāni kena kopo kātabbo’’ti ca, ‘‘anattatāya sabbadhammānaṃ ko kassa aparajjhatī’’ti ca paccavekkhantena khantisampadā anubrūhetabbā.
又说道：『这些众生因缺乏忍耐德而受此世苦难之烧灼，且因适应彼世酷烈之苦而受热难忍』；又言『虽因他恶生苦，根本苦痛及其种子业果由我造作』；又言『此苦之因乃无所有也』；又言『如无所有者，何以我有忍耐之德生起』；又言『今此恶非我所资，昔由此已得我利益』；又言『非利益即是忍耐缘由之利益』；又言『诸众皆如我子，我儿子作恶时谁能嗔怒』；又言『当我受嗔鬼缠身，我当调伏此嗔鬼缠缚』；又言『为恶因而出生此苦，我亦是缘由』；又言『所作诸恶及其境所，均于一时断尽，今何人当嗔恨』；又言『诸法无我，谁复当执着』。综观此义，忍耐之德应当如此发思维。
Yadi panassa dīgharattaṃ paricayena parāpakāranimittako kodho cittaṃ pariyādāya tiṭṭheyya, tena iti paṭisañcikkhitabbaṃ – ‘‘khanti nāmesā parāpakārassa paṭipakkhapaṭipattīnaṃ paccupakārakāraṇa’’nti ca ‘‘apakāro ca mayhaṃ dukkhūpanisā saddhāti dukkhuppādanena saddhāya sabbaloke anabhiratisaññāya ca paccayo’’ti ca, ‘‘indriyapakati hesā yadidaṃ iṭṭhāniṭṭhavisayasamāyogo. Tattha aniṭṭhavisayasamāyogo mayhaṃ na siyāti taṃ kutettha labbhā’’ti ca ‘‘kodhavasiko satto kodhena ummatto vikkhittacitto, tattha kiṃ paccapakārenā’’ti ca ‘‘sabbepime sattā sammāsambuddhena orasaputtā viya paripālitā, tasmā na tattha mayā cittakopo kātabbo’’ti ca, ‘‘aparādhake ca sati guṇe guṇavati mayā kopo na kātabbo’’ti ca, ‘‘asati guṇe visesena karuṇāyitabbo’’ti ca ‘‘kopena ca mayhaṃ guṇayasā nihīyantī’’ti ca, ‘‘kujjhanena mayhaṃ dubbaṇṇadukkhaseyyādayo sapattakantā āgacchantī’’ti ca, ‘‘kodho ca nāmāyaṃ sabbāhitakārako sabbahitavināsako balavā paccatthiko’’ti ca, ‘‘sati ca khantiyā na koci paccatthiko’’ti ca, ‘‘aparādhakena aparādhanimittaṃ yaṃ āyatiṃ laddhabbaṃ dukkhaṃ sati ca khantiyā mayhaṃ tadabhāvo’’ti ca, ‘‘cintanena kujjhantena ca mayā paccatthikoyeva anuvattito hotī’’ti ca, ‘‘kodhe ca mayā khantiyā abhibhūte tassa dāsabhūto paccatthiko sammadeva abhibhūto hotī’’ti ca, ‘‘kodhanimittaṃ khantiguṇapariccāgo mayhaṃ na yutto’’ti ca, ‘‘sati ca kodhe guṇavirodhapaccanīkadhamme kathaṃ me sīlādidhammā pāripūriṃ gaccheyyuṃ, asati ca tesu kathāhaṃ sattānaṃ upakārabahulo paṭiññānurūpaṃ uttamaṃ sampattiṃ pāpuṇissāmī’’ti ca, ‘‘khantiyā ca sati bahiddhā vikkhepābhāvato samāhitassa sabbe saṅkhārā aniccato dukkhato sabbe dhammā anattato nibbānañca asaṅkhatāmatasantapaṇītatādibhāvato nijjhānaṃ khamanti buddhadhammā ca acinteyyāparimeyyappabhāvā’’ti.
若长时间由相识所导致的他恶因―嗔怒，盘踞心中不断扰乱，则应反思谓：『忍耐乃对他恶之对立行为因缘』；又『恶对我为苦根，由苦生起之信，凭信于世不异恶心』；又『感官受制即所好与所恶之聚合事』，但恶无我所，故不可得；又『由嗔烦恼之力，心意散乱，何以反对』；又『诸众皆為正觉之子，故我不当发心嗔恨』；又『当有过失时，具德者之我不应嗔恨』；又『非有为与有为之诸德，应当起大悲』；又『嗔恨乃灭我德力』；又『因嗔生恶梦恶苦病来袭』；又言嗔怒是所有恶害之根本，应断尽之；又言『对嗔耐心无反缘』；又言『因过失所致之久苦，使我起忍之无有』；又言『思虑嗔恚紧随不离』；又言『因忍耐战胜嗔怒者，如主人捉服奴婢般确实胜过』；又言『以嗔怒为由弃忍耐之德，与我不相称』；又言『于嗔时生起与德相违逆之事，何以令我于戒法诸行得圆满？于不善法，我当得利益及利益相应之上胜功德』；又言忍耐时，由于内外无分别，所起烦恼诸行皆无常苦无我，涅槃为非因缘清净究竟，故忍之涅槃功德与佛法坚实难测难量，忍之境界应常思惟。
Tato ca anulomiyaṃ khantiyaṃ ṭhito kevalā ime attattaniyabhāvarahitā dhammamattā yathāsakaṃ paccayehi uppajjanti vayanti, na kutoci āgacchanti, na kuhiñci gacchanti, na ca katthaci patiṭṭhitā, na cettha koci kassaci byāpāroti ahaṃkāramamaṃkārānadhiṭṭhānatā nijjhānaṃ khamati, yena bodhisatto bodhiyā niyato anāvattidhammo hotīti evamādinā khantipāramiyā paccavekkhaṇā veditabbā.
由此顺流而上的忍耐，当成熟时纯粹无我执，为真如法性，随缘生起又随缘灭，非自相来，非他方至，非何处来去，无人事物涉入，我等我见、我念、我作为、我执皆尽，乃至涅槃中觉者果德得以永不退转，从此以此观忍波罗蜜之成熟状态。
Tathā saccena vinā sīlādīnaṃ asambhavato paṭiññānurūpaṃ paṭipattiyā abhāvato ca, saccadhammātikkame ca sabbapāpadhammānaṃ samosaraṇato asaccasandhassa apaccayikabhāvato āyatiñca anādeyyavacanatāvahanato sampannasaccassa ca, sabbaguṇādhiṭṭhānabhāvato saccādhiṭṭhānena sabbabodhisambhārānaṃ pārisuddhipāripūrisāmatthiyato sabhāvadhammāvisaṃvādanena sabbabodhisambhārakiccakaraṇato bodhisattapaṭipattiyā ca, parinipphattitotiādinā saccapāramiyā sampattiyo paccavekkhitabbā.
同样，如实之法，若无戒毁谤等不可能，若缺乏与正见相应之善行，则难成真实道理，若违背真实法则，诸恶法横行及断绝，则无终极净土，真实法之稳固基础而成就道果之纯净，佛陀之广大神通及众成就悉依真理坚定而成，故忍之真谛波罗蜜业应如是观察核对。
Tathā dānādīsu daḷhasamādānaṃ taṃpaṭipakkhasannipāte ca nesaṃ acalādhiṭṭhānaṃ tattha ca dhīravīrabhāvaṃ vinā na dānādisambhārā sambodhinimittā sambhavantītiādinā adhiṭṭhāne guṇā paccavekkhitabbā.
此外，于布施等善法中坚固执着，聚合一切善缘，且无动摇之坚定出世心，无慧与勇猛坚决，则布施法的种种积累将不能成就成佛之因缘，故于此坚恒坚持之心，应深入观察其品德功德。
Tathā ‘‘attahitamatte avatiṭṭhantenāpi sattesu hitacittataṃ vinā na sakkā idhalokaparalokasampattiyo pāpuṇituṃ, pageva sabbasatte nibbānasampattiyaṃ patiṭṭhāpetukāmenā’’ti ca, ‘‘pacchā sabbasattānaṃ lokuttarasampattiṃ ākaṅkhantena idāni lokiyasampattiākaṅkhā yuttarūpā’’ti ca, ‘‘idāni āsayamattena paresaṃ hitasukhūpasaṃhāraṃ kātuṃ asakkonto kadā payogena taṃ sādhessāmī’’ti ca, ‘‘idāni mayā hitasukhūpasaṃhārena saṃvaḍḍhitā pacchā dhammasaṃvibhāgasahāyā mayhaṃ bhavissantī’’ti ca, ‘‘etehi vinā na mayhaṃ bodhisambhārā sambhavanti, tasmā sabbabuddhaguṇavibhūtinipphattikāraṇattā mayhaṃ ete paramaṃ puññakkhettaṃ anuttaraṃ kusalāyatanaṃ uttamaṃ gāravaṭṭhāna’’nti ca, savisesaṃ sattesu sabbesu hitajjhāsayatā paccupaṭṭhapetabbā , kiñca karuṇādhiṭṭhānatopi sabbasattesu mettā anubrūhetabbā. Vimariyādīkatena hi cetasā sattesu hitasukhūpasaṃhāraniratassa tesaṃ ahitadukkhāpanayanakāmatā balavatī uppajjati daḷhamūlā. Karuṇā ca sabbesaṃ buddhakārakadhammānaṃ ādi caraṇaṃ patiṭṭhā mūlaṃ mukhaṃ pamukhanti evamādinā mettāya guṇā paccavekkhitabbā.
如是：“即使只顾自身利益，未生起利益众生之心，也无法获得此世间及彼世间的成就，正如众生皆以涅槃的成就为根基所欲安立。”“以后，众生企求超世间的成就时，现在的世间成就便更显重要。”“如今因我无私的利益和安乐归集而成，未来必有支持法之分配功德与我同行。”“若无这些功德，吾之觉悟之资不会成就，因此这些是所有佛陀功德光辉绽放的条件。我当视其为最殊胜的功德基地、最究竟善业之所、最尊重的依止。”须特别为一切众生安立慈悲喜舍的利益之心，同时以慈爱心遍布一切众生。因忧虑等心所误，心常涌现扰乱，产生违害苦痛的欲念，根深蒂固。慈悲是出自诸佛之所成的法中第一步、根本和正面，要从此反观慈爱的德性。
Tathā ‘‘upekkhāya abhāve sattehi katā vippakārā cittassa vikāraṃ uppādeyyuṃ, sati ca cittavikāre dānādīnaṃ sambhārānaṃ sambhavo eva natthī’’ti ca, ‘‘mettāsinehena sinehite citte upekkhāya vinā sambhārānaṃ pārisuddhi na hotī’’ti ca, ‘‘anupekkhako sambhāresu puññasambhāraṃ tabbipākañca sattahitatthaṃ pariṇāmetuṃ na sakkotī’’ti ca, ‘‘upekkhāya abhāve deyyadhammapaṭiggāhakānaṃ vibhāgaṃ akatvā pariccajituṃ na sakkotī’’ti ca, ‘‘upekkhārahitena jīvitaparikkhārānaṃ jīvitassa ca antarāyaṃ amanasikaritvā sīlavisodhanaṃ kātuṃ na sakkotī’’ti ca, tathā upekkhāvasena aratiratisahasseva nekkhammabalasiddhito upapattito ikkhaṇavasena sabbasambhārakiccanipphattito accāraddhassa vīriyassa anupekkhaṇe padhānakiccākaraṇato upekkhato eva titikkhānijjhānasambhavato upekkhāvasena sattasaṅkhārānaṃ avisaṃvādanato lokadhammānaṃ ajjhupekkhaṇena samādinnadhammesu acalādhiṭṭhānasiddhito parāpakārādīsu anābhogavaseneva mettāvihāranipphattitoti sabbabodhisambhārānaṃ samādānādhiṭṭhānapāripūrinipphattiyo upekkhānubhāvena sampajjantīti evamādinā nayena upekkhāpāramī paccavekkhitabbā. Evaṃ apariccāgapariccāgādīsu yathākkamaṃ ādīnavānisaṃsapaccavekkhaṇā dānādipāramīnaṃ paccayoti daṭṭhabbaṃ.
又说：“无平等心时，众生生起坏心，心之变化生起，令行善积累如布施等无法成就。”“执着慈爱相续，若无平等心，积累之法难以纯净。”“若无平等心，则善积累无法成熟效益转变为利益众生。”“无平等心，则善行者难以放下执著。”“无平等心，则生计维持之法难成常，戒律之净化亦难成。”“如同生起贪嗔痴俱多的欲骄之心时，断除心力难成，故由平等心力始能生起出离之力，再由平等心能安住断尽定世界法，达至坚定不移，断除恶道及无益境界。如是所有成就菩萨积累之稳固是依平等心之发明，由此导引，应观察慈悲喜舍波罗蜜及付诸于法的精进。由此理解弃取无常等诸相，应导引并观察波罗蜜之修习。
Tathā saparikkhārā pañcadasa caraṇadhammā pañca ca abhiññāyo. Tattha caraṇadhammā nāma sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri jhānāni ca. Tesu sīlādīnaṃ catunnaṃ terasāpi dhutadhammā appicchatādayo ca parikkhārā. Saddhammesu saddhāya buddhadhammasaṅghasīlacāgadevatūpasamānussatilūkhapuggalaparivajjana- siniddhapuggalasevanapasādanīyadhammapaccavekkhaṇatadadhimuttatā parikkhāro. Hirottappānaṃ akusalādīnavapaccavekkhaṇaapāyādīnavapaccavekkhaṇakusaladhammūpatthambhana- bhāvapaccavekkhaṇahirottapparahitapuggalaparivajjanahirottappasampannapuggalasenatadadhimuttatā. Bāhusaccassa pubbayogaparipucchaka- bhāvasaddhammābhiyogaanavajjavijjāṭṭhānādiparicayaparipakkindriyatākilesadūrībhāvaappassuta- parivajjanabahussutasevanatadadhimuttatā. Vīriyassa apāyabhayapaccavekkhaṇa- gamanavīthipaccavekkhaṇadhammamahattapaccavekkhaṇathinamiddhavinodanakusītapuggalaparivajjana- āraddhavīriyapuggalasevanasammappadhānapaccavekkhaṇatadadhimuttatā . Satiyā satisampajaññamuṭṭhassatipuggalaparivajjanaupaṭṭhitassatipuggalasevanatadadhimuttatā. Paññāya paripucchakabhāravatthuvisadakiriyāindriyasamattapaṭipādanaduppaññapuggala- parivajjanapaññavantapuggalasevanagambhīrañāṇacariyapaccavekkhaṇatadadhimuttatā. Catunnaṃ jhānānaṃ sīlādicatukkaṃ aṭṭhatiṃsāya ārammaṇesu pubbabhāgabhāvanā āvajjanādivasībhāvakaraṇañca parikkhāro. Tattha sīlādīhi payogasuddhiyā sattānaṃ abhayadāne āsayasuddhiyā āmisadāne ubhayasuddhiyā dhammadāne samattho hotītiādinā caraṇādīnaṃ dānādisambhārānaṃ paccayabhāvo yathārahaṃ niddhāretabbo. Ativitthārabhayena na niddhārayimhāti. Evaṃ sampatticakkādayopi dānādīnaṃ paccayoti veditabbā.
由此，十五种辅助功德分为五戒具足、五种神通力。其中戒具足即持守戒律、自守根尘、饮食节制、勤于警觉及七信。又有四禅。依次中，戒律等四种行有十三种净化法，如在大量善法中除欲灭贪，具善行之净净。信则为正法、佛法、僧法、戒法、天众、护法、安住以及智识清净的相应条件。避羞是对不善心及恶道之防护，具避羞心者受被敬重。精进是防范恶道及害道、番除昏沉，勤奋正当的督察而成，具此者当得真功德。念念正念勤修而聚成定、止、慧之具足。智慧为发掘善根、观察诸行相及证入深理的条件，正智者当依之修行。四禅并戒、念所摄取的三十三种对象之先行修持，名为辅助功德。戒等为免于恐怖及安住定的根本。由此系诸施等积累之条件理应认真立定。无需过多繁琐妄想地去穷尽，施积累的缘起亦应如是了解。
Ko saṃkilesoti? Avisesena taṇhādīhi parāmaṭṭhabhāvo pāramīnaṃ saṃkileso, visesena pana deyyadhammapaṭiggāhakavikappā dānapāramiyā saṃkileso. Sattakālavikappā sīlapāramiyā, kāmabhavatadupasamesu abhiratianabhirativikappā nekkhammapāramiyā, ahaṃ mamāti vikappā paññāpāramiyā, līnuddhaccavikappā vīriyapāramiyā, attaparavikappā khantipāramiyā, adiṭṭhādīsu diṭṭhādivikappā saccapāramiyā, bodhisambhāratabbipakkhesu dosaguṇavikappā adhiṭṭhānapāramiyā, hitāhitavikappā mettāpāramiyā, iṭṭhāniṭṭhavikappā upekkhāpāramiyā saṃkilesoti daṭṭhabbaṃ.
何为混淆？总说贪欲等为最根本的混淆；特别说承诺戒法等善法习气的扭曲为混淆。七次扭曲分别对应七波罗蜜：出家波罗蜜对应贪欲烦恼的弹性扭曲；智能波罗蜜对应我执扭曲；精进波罗蜜对应懈怠的消散扭曲；忍波罗蜜对应我执波动；正见波罗蜜对应见解等偏差；精进波罗蜜对应嗔恨等的执着扭曲；慈爱波罗蜜对应利害二念的扭曲；平等波罗蜜对应愿望之起伏扭曲。此即混淆的涵义，应明辨。
Kiṃ vodānanti? Taṇhādīhi anupaghāto yathāvuttavikappaviraho ca etāsaṃ vodānanti veditabbaṃ. Anupahatā hi taṇhāmānadiṭṭhikodhūpanāhamakkhapaḷāsaissāmacchariya- māyāsāṭheyyathambhasārambhamadappamādādīhi kilesehi deyyadhammapaṭiggāhakavikappādirahitā ca dānādipāramiyo parisuddhā pabhassarā bhavantīti.
何谓净化？贪欲等未被污染，断除妄想和错误见解及随从之离散，称为净化。捐弃分别离净，故善施等清净明净且具光辉耀眼。这是修行者应生之觉知。
Ko paṭipakkhoti? Avisesena sabbepi saṃkilesā sabbepi akusalā dhammā etāsaṃ paṭipakkho, visesena pana pubbe vuttā maccherādayoti veditabbā. Api ca deyyadhammapaṭiggāhakadānaphalesu alobhādosāmohaguṇayogato lobhadosamohapaṭipakkhaṃ dānaṃ, kāyādidosavaṅkāpagamato lobhādipaṭipakkhaṃ sīlaṃ, kāmasukhaparūpaghātaattakilamathaparivajjanato dosattayapaṭipakkhaṃ nekkhammaṃ, lobhādīnaṃ andhīkaraṇato ñāṇassa ca anandhīkaraṇato lobhādipaṭipakkhā paññā , alīnānuddhatañāyārambhavasena lobhādipaṭipakkhaṃ vīriyaṃ, iṭṭhāniṭṭhasuññatānaṃ khamanato lobhādipaṭipakkhā khanti, satipi paresaṃ upakāre apakāre ca yathābhūtappavattiyā lobhādipaṭipakkhaṃ saccaṃ, lokadhamme abhibhuyya yathāsamādinnesu sambhāresu acalanato lobhādipaṭipakkhaṃ adhiṭṭhānaṃ, nīvaraṇavivekato lobhādipaṭipakkhā mettā, iṭṭhāniṭṭhesu anunayapaṭighaviddhaṃsanato samappavattito ca lobhādipaṭipakkhā upekkhāti daṭṭhabbaṃ.
何谓对治？总说诸般混淆及种种不善法的对治，特别是前说的迷惑霉弊说为对治。且捐弃守戒等善果中因贪嗔痴不善行所结善所对治为对治。在身体上断恶行所成妨碍并于心生不善、烦恼对治即出家对治。亦有因无明致愚痴，对智慧愚钝的对治。随心所应以真理为基，顺正缘起之道分别依持慈爱、忍耐、正见、正定、精进、智慧，以此为所对治的对治法。
Kā paṭipattīti? Dānapāramiyā tāva sukhūpakaraṇasarīrajīvitapariccāgena bhayāpanudanena dhammopadesena ca bahudhā sattānaṃ anuggahakaraṇaṃ paṭipatti. Tattha āmisadānaṃ abhayadānaṃ dhammadānanti dātabbavatthuvasena tividhaṃ dānaṃ. Tesu bodhisattassa dātabbavatthu ajjhattikaṃ bāhiranti duvidhaṃ. Tattha bāhiraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyanti dasavidhaṃ. Annādīnaṃ khādanīyabhojanīyādivibhāgena anekavidhaṃ. Tathā rūpārammaṇaṃ yāva dhammārammaṇanti ārammaṇato chabbidhaṃ. Rūpārammaṇādīnañca nīlādivibhāgena anekavidhaṃ. Tathā maṇikanakarajatamuttāpavāḷādi, khettavatthuārāmādi, dāsidāsagomahiṃsādi nānāvidhavittūpakaraṇavasena anekavidhaṃ.
何谓布施行？即布施波罗蜜，以安乐具足之身体生命之奉献，及如法教导等多方激励众生而加持摄受之行为称为布施行。其中心可说三种布施，即施与世俗财物、施以无畏、施以法。于此布施世尊应施事项可分内外两种。所谓外布施者，是施予饮食、衣物、住处、交通工具、花环、香料涂抹、睡具、灯火等十种。饮食等依可食之食粮、膳食等种类繁多。复如色之所缘至法之所缘诸境皆有六类。色所缘及其他依宝石、金银、铜铁等诸宝器具，田地、场所、园林等；奴婢婢女、牛马、禽兽等多种异样资具，种类繁多。
Tattha mahāpuriso bāhiraṃ vatthuṃ dento ‘‘yo yena atthiko, taṃ tassa deti, dento ca tassa atthiko’’ti sayameva jānanto ayācitopi deti pageva yācito. Muttacāgo deti, no amuttacāgo, pariyattaṃ deti, no apariyattaṃ sati deyyadhamme. Na paccupakārasannissito deti. Asati deyyadhamme hi pariyatte saṃvibhāgārahaṃ saṃvibhajati. Na ca deti parūpaghātāvahaṃ satthavisamajjādikaṃ, nāpi kīḷanakaṃ yaṃ anatthūpasaṃhitaṃ pamādāvahañca. Na ca gilānassa yācakassa pānabhojanādiasappāyaṃ pamāṇarahitaṃ vā deti, pamāṇayuttaṃ pana sappāyameva deti.
此中大丈夫施予外物时，说曰「谁有所需，便施予彼，给予者自知施物者，未求者亦施予如求者。此称自由布施，非自由布施则称受缚布施。应施之物必须确实，非应施之物不可施予。非基于需求而赠予。若赠予之物非应施，自有合理分配，必然分割合适，不会施予损害他人、扰乱教师和僧团或非益物、不善行、无益而招愚癡之物。亦不向病人及乞者赠与不合量或无益物，但当赠以适量合用之物。
Tathā yācito gahaṭṭhānaṃ gahaṭṭhānucchavikaṃ deti, pabbajitānaṃ pabbajitānucchavikaṃ deti, mātāpitaro ñātisālohitā mittāmaccā puttadāradāsakammakarāti etesu kassaci pīḷaṃ ajanento deti, na ca uḷāraṃ deyyadhammaṃ paṭijānitvā lūkhaṃ deti, na ca lābhasakkārasilokasannissito deti, na ca paccupakārasannissito deti, na ca phalapāṭikaṅkhī deti aññatra sammāsambodhiyā, na ca yācake deyyadhammaṃ vā jigucchanto deti, na ca asaññatānaṃ yācakānaṃ akkosakarosakānampi apaviddhaṃ dānaṃ deti, aññadatthu pasannacitto anukampanto sakkaccameva deti, na ca kotūhalamaṅgaliko hutvā deti, kammaphalameva pana saddahanto deti, napi yācake payirupāsanādīhi parikilesetvā deti, aparikilesanto eva pana deti, na ca paresaṃ vañcanādhippāyo bhedanādhippāyo vā dānaṃ deti, asaṃkiliṭṭhacitto eva deti, napi pharusavāco bhākuṭimukho dānaṃ deti, piyavādī pana pubbabhāsī mitavacano hutvā deti , yasmiñca deyyadhamme uḷāramanuññatāya vā ciraparicayena vā gedhasabhāvatāya vā lobhadhammo adhimatto hoti, jānanto bodhisatto taṃ khippameva paṭivinodetvā yācake pariyesitvāpi deti, yañca deyyavatthu parittaṃ yācakopi paccupaṭṭhito, taṃ acintetvāpi attānaṃ bādhetvā dento yācakaṃ sammāneti yathā taṃ akittipaṇḍito. Na ca mahāpuriso attano puttadāradāsakammakaraporise yācito te asaññāpite domanassappatte yācakānaṃ deti, sammadeva pana saññāpite somanassappatte deti. Dento ca yakkharakkhasapisācādīnaṃ vā manussānaṃ kurūrakammantānaṃ vā jānanto na deti, tathā rajjampi tādisānaṃ na deti. Ye lokassa ahitāya dukkhāya anatthāya paṭipajjanti, ye pana dhammikā dhammena lokaṃ pālenti, tesaṃ deti. Evaṃ tāva bāhiradāne paṭipatti veditabbā.
由于乞者，请施宅舍及其附属建筑，由出家人请施出家人之附属舍宅。父母、亲属、朋友、雇佣子女、婢妾仆役等如其中有人遭受苦难，亦将施予。不施予污秽之物。不施予以赢利贪恋世间名誉为缘故之物。不基于需求予施。非得果报之贪欲而施。并非发出羞耻之心欺瞒施与乞者，不怒骂乞者，若乞者无礼，亦不护短给予。只于欢喜、慈悲之心，择时施予。不由好奇妄念施舍。唯于业果生信而施。即使乞者有供养等习惯，亦为无妨害者施与。非为他人欺骗、分裂而施。心得清净，不因谩骂、被掩面而施。言辞和悦，前额轻微垂下而施。若施与物品因慢慢为施而生贪欲，志愿成就者智慧菩萨即刻斥断，以明乞者所需，以护自身。若因乞者供养而受累，菩萨亦怀赞敬。大丈夫不因乞求者非礼与愁恼而施，只因礼让者欢喜而施。知晓恶鬼、鬼神、魔等及对世间恶作业者不予施，也不予魔相关之缰绳。凡于世间为害、痛苦、非益行者不施，但于护持正法者施。由此应知外布施行。
Ajjhattikadānaṃ pana dvīhi ākārehi veditabbaṃ. Kathaṃ? Yathā nāma koci puriso ghāsacchādanahetu attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati dāsabyaṃ, evameva mahāpuriso sambodhihetu nirāmisacitto sattānaṃ anuttaraṃ hitasukhaṃ icchanto attano dānapāramiṃ paripūretukāmo attānaṃ parassa nissajjati, vidheyyabhāvaṃ upagacchati yathākāmakaraṇīyataṃ. Karacaraṇanayanādiaṅgapaccaṅgaṃ tena tena atthikānaṃ akampito anolīno anuppadeti, na tattha sajjati na saṅkocaṃ āpajjati yathā taṃ bāhiravatthusmiṃ, tathā hi mahāpuriso dvīhi ākārehi bāhiravatthuṃ pariccajati yathāsukhaṃ paribhogāya vā yācakānaṃ tesaṃ manorathaṃ paripūrento, attano vasībhāvāya vā, tattha sabbena sabbaṃ muttacāgo, evamahaṃ nissaṅgabhāvanāya sambodhiṃ pāpuṇissāmīti. Evaṃ ajjhattikavatthusminti veditabbaṃ.
又内施应分二相。何谓内施？譬如某人因草盖等起意离弃自己处所，临近迁居，陷入奴属状态。如是大丈夫为成佛因缘，身无所有，欲令众生得无上利益安乐，遂离弃自所，临近迁居，欲成其愿。于是于外物资具安稳不动，为各处所者，心不垢、不乱，不起挂碍。正如于外物亦然，大丈夫以二种形式舍弃外物，随其所欲享用及满足乞者愿求，成就自己控制力。此中悉皆自由布施。是则为断欲分离之心所成，欲由此成就觉悟。是谓内施之相当知。
Tattha yaṃ ajjhattikavatthu dīyamānaṃ yācakassa ekanteneva hitāya saṃvattati, taṃ deti, na itaraṃ. Na ca mahāpuriso mārassa mārakāyikānaṃ devatānaṃ vā vihiṃsādhippāyānaṃ attano attabhāvaṃ aṅgapaccaṅgāni vā jānamāno deti ‘‘mā tesaṃ anattho ahosī’’ti. Yathā ca mārakāyikānaṃ, evaṃ tehi anvāviṭṭhānampi na deti, napi ummattakānaṃ. Itaresaṃ pana yāciyamāno samanantarameva deti, tādisāya yācanāya dullabhabhāvato tādisassa ca dānassa dukkarabhāvato.
其于内弃之物，仅为乞者一方利益，施予彼，不施与他。大丈夫不为魔及其随从，天神等所作恶害，亦不将自身及肢体授与，告诫曰“愿尔勿为非益”。对魔及其徒众亦不施予，诈骚扰者亦不施。对他人请求则随即施予，因此乞求难得且布施甚难。
Abhayadānaṃ pana rājato corato aggito udakato veripuggalato sīhabyagghādivāḷamigato nāgayakkharakkhasapisācādito sattānaṃ bhaye paccupaṭṭhite tato parittāṇabhāvena veditabbaṃ.
又无畏施者，应以怖畏诸王盗贼、火灾、水患、仇敌等猛兽虎狼象龙、鬼神妖魔等众生之怖恫为缘，怀恐怖心而施护之，此为敬重、守护众生之福德，亦为布施。此即外无畏施应行之理。
Dhammadānaṃ pana asaṃkiliṭṭhacittassa aviparītā dhammadesanā, opāyiko hitassa upadeso diṭṭhadhammikasamparāyikaparamatthavasena yena sāsane anotiṇṇānaṃ avatāraṇaṃ otiṇṇānaṃ paripācanaṃ. Tatthāyaṃ nayo – saṅkhepato tāva dānakathā sīlakathā saggakathā kāmānaṃ ādīnavo saṃkileso ca nekkhamme ānisaṃso. Vitthārato pana sāvakabodhiyaṃ adhimuttacittānaṃ saraṇagamanaṃ sīlasaṃvaro indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satta saddhammā aṭṭhatiṃsāya ārammaṇesu kammakaraṇavasena samathānuyogo rūpakāyādīsu vipassanābhinivesesu yathārahaṃ abhinivesamukhena vipassanānuyogo, tathā visuddhipaṭipadā sammattagahaṇaṃ tisso vijjā cha abhiññā catasso paṭisambhidā sāvakabodhīti etesaṃ guṇasaṃkittanavasena yathārahaṃ tattha tattha patiṭṭhāpanā pariyodapanā ca. Tathā paccekabodhiyaṃ sammāsambodhiyañca adhimuttānaṃ sattānaṃ yathārahaṃ dānādipāramīnaṃ sabhāvarasalakkhaṇādisaṃkittanamukhena tīsupi avatthāsu tesaṃ buddhānaṃ mahānubhāvatāvibhāvanena yānadvaye patiṭṭhāpanā pariyodapanā ca. Evaṃ mahāpuriso sattānaṃ dhammadānaṃ deti.
法布施者，心无染污者所作的法义演说，是为利益众生的法门开示，其内涵旨在阐明根本正法，破除落入邪见者的惑业，帮助那些已通达圣法者成熟完善其境界。在此，有此理路——简要言之，即讲授施舍、戒律、天趣及欲界侵染、烦恼等，及远离世俗出家修行的因缘。详细而言，则注重修学众大弟子的正心（专心一意求觉悟）、皈依三宝、守戒节欲、根门的守护（如护守眼耳等）、饮食适度、觉醒不懈的努力、在三十七道品诸境依因缘发挥功用，止禅（内境安住，如色身等）与观禅（观照真理）、以正当的正念为依止观禅，正当的清净道法，三明（三种智慧）六神通及四种断慧成就，称为弟子觉者。以此众德功绩理应各处确立并净化施立的教法。以此类推，独觉者与正觉者所主导的众生，亦依其十二度法门的标志确立，在三界诸土间借佛力显显其广大功德，施化众生，亦如是确立与净化施行。此乃大圣者以法布施予众生的次第。
Tathā mahāpuriso sattānaṃ āmisadānaṃ dento ‘‘imināhaṃ dānena sattānaṃ āyuvaṇṇasukhabalapaṭibhānādisampattiñca ramaṇīyaṃ aggaphalasampattiñca nipphādeyya’’nti annadānaṃ deti, tathā sattānaṃ kāmakilesapipāsāvūpasamāya pānaṃ deti, tathā suvaṇṇavaṇṇatāya hirottappālaṅkārassa ca nipphattiyā vatthāni deti, tathā iddhividhassa ceva nibbānasukhassa ca nipphattiyā yānaṃ deti, tathā sīlagandhanipphattiyā gandhaṃ deti, tathā buddhaguṇasobhānipphattiyā mālāvilepanaṃ deti, bodhimaṇḍāsananipphattiyā āsanaṃ deti, tathāgataseyyānipphattiyā seyyaṃ deti, saraṇabhāvanipphattiyā āvasathaṃ deti, pañcacakkhupaṭilābhāya padīpeyyaṃ deti, byāmappabhānipphattiyā rūpadānaṃ deti, brahmassaranipphattiyā saddadānaṃ deti, sabbalokassa piyabhāvāya rasadānaṃ deti, buddhasukhumālabhāvāya phoṭṭhabbadānaṃ deti, ajarāmarabhāvāya bhesajjadānaṃ deti, kilesadāsabyavimocanatthaṃ dāsānaṃ bhujissatādānaṃ deti, saddhammābhiratiyā anavajjakhiḍḍāratihetudānaṃ deti, sabbepi satte ariyāya jātiyā attano puttabhāvūpanayanāya puttadānaṃ deti, sakalassapi lokassa patibhāvūpagamanāya dāradānaṃ deti, subhalakkhaṇasampattiyā suvaṇṇamaṇimuttāpavāḷādidānaṃ, anubyañjanasampattiyā nānāvidhavibhūsanadānaṃ, saddhammakosādhigamāya vittakosadānaṃ, dhammarājabhāvāya rajjadānaṃ, jhānādisampattiyā ārāmuyyānataḷākavanadānaṃ, cakkaṅkitehi pādehi bodhimaṇḍūpasaṅkamanāya caraṇadānaṃ, caturoghanittharaṇāya sattānaṃ saddhammahatthadānatthaṃ hatthadānaṃ, saddhindriyādipaṭilābhāya kaṇṇanāsādidānaṃ, samantacakkhupaṭilābhāya cakkhudānaṃ, ‘‘dassanasavanānussaraṇapāricariyādīsu sabbakālaṃ sabbasattānaṃ hitasukhāvaho, sabbalokena ca upajīvitabbo me kāyo bhaveyyā’’ti maṃsalohitādidānaṃ, ‘‘sabbalokuttamo bhaveyya’’nti uttamaṅgadānaṃ deti.
同理，大圣者布施物质施舍时，心念曰：『由于这施舍，我盼众生能够获得寿命、颜色、幸福、力量及名声等诸种成就，收获至高无上的果报。』于是施食布施，亦为息灭众生欲烦恼，使饮水施舍，亦为消弭嗔恨、嫉妒；所施衣物则光彩辉丽，消除羞耻与恐惧；又施神通及涅槃之乐的交通工具，持戒增香之品；赠佛德显著的花环涂饰；布施菩提树座处之座具；布施如来卧榻；布施修习皈依之住处；施五眼得觉之光明；布施金黄色光明；布施梵天之音声；施恰当味道；布施细微清净的佛乐；施医药；布施解烦恼的奴仆；布施因深信正法而产生恒久欢喜与游戏的奴仆；布施众生投生圣道作为自身子嗣；布施众生投生的父亲；施以吉祥标记光辉的黄金珠宝及锦缎；施各种装饰品；布施习得智慧的资财；布施成为法王的权柄；施禅定功德成就的园林、瞭望塔、水池、林地；布施脚步之地以供菩提树行走；布施移除四重毒害的手足；布施根所及诸能力；布施眼根；布施“见闻念想行”资粮；布施能令一切众生于见闻听闻及回想修行中常得安乐之肉身；布施能使自身名誉出类拔萃。乃至布施种种极至殊胜之品，应有尽有。
Evaṃ dadanto ca na anesanāya deti, na ca paropaghātena, na bhayena, na lajjāya, na dakkhiṇeyyarosanena, na paṇīte sati lūkhaṃ, na attukkaṃsanena, na paravambhanena, na phalābhisaṅkhāya, na yācakajigucchāya, na acittīkārena deti, atha kho sakkaccaṃ deti, sahatthena deti, kālena deti, cittīkatvā deti, avibhāgena deti. Tīsu kālesu somanassito deti, tato eva ca datvā na pacchānutāpī hoti. Na paṭiggāhakavasena mānāvamānaṃ karoti, paṭiggāhakānaṃ piyasamudācāro hoti vadaññū yācayogo saparivāradāyako. Annadānañhi dento ‘‘taṃ saparivāraṃ katvā dassāmī’’ti vatthādīhi saddhiṃ deti. Tathā vatthadānaṃ dento ‘‘taṃ saparivāraṃ katvā dassāmī’’ti annādīhi saddhiṃ deti. Yānadānādīsupi eseva nayo.
这样布施，非是刻意扬名，也不带恶意，不生畏惧，不存羞耻，不带嫉恨怒气，非因回报而布施，亦非因施舍时藏匿盘算，非因自己心态不正，非因暗示他人不得不受施，非因期待果报，非因向乞者施舍而心生厌恶、厌弃，也不因能记忆施主心念而行施。常于适当时机施舍，亲手布施，顺时而给，心无二分心，準时施予。于三时施舍，乐意心布施，施后永无悔恨。非以受施者之身份骄傲自满，获受者亦以敬爱之态度对待施主，彼此交往亲密。施食时，常言：“我广设众施，请来同享。”施衣时亦然。施车辆等亦行此法。
Tathā rūpadānaṃ dento itarārammaṇānipi tassa parivāraṃ katvā deti, evaṃ sesesupi. Tattha rūpadānaṃ nāma nīlapītalohitaodātādivaṇṇāsu pupphavatthadhātūsu aññataraṃ labhitvā rūpavasena ābhujitvā ‘‘rūpadānaṃ dassāmi, rūpadānaṃ mayha’’nti cintetvā tādise dakkhiṇeyye dānaṃ patiṭṭhāpeti savatthukaṃ katvā. Etaṃ rūpadānaṃ nāma.
同样地，布施形色饰物时，也备齐配套用品，方才布施。诸如衣物名为色彩鲜艳绯红或青蓝色泽等花饰布料，多有所获意念，认为“我布施形色饰物，我所有形色饰物”，遂布施时予以完善无缺地部署，确立施舍。而这即谓形色布施。
Saddadānaṃ pana bherisaddādivasena veditabbaṃ. Tattha saddaṃ kandamūlāni viya uppāṭetvā nīluppalahatthakaṃ viya ca hatthe ṭhapetvā dātuṃ na sakkā, savatthukaṃ pana katvā dento saddadānaṃ deti nāma. Tasmā yadā ‘‘saddadānaṃ dassāmī’’ti bherimudiṅgādīsu aññatarena tūriyena tiṇṇaṃ ratanānaṃ upahāraṃ karoti kāreti ca, ‘‘saddadānaṃ me’’ti bheriādīni ṭhapeti ṭhapāpeti ca. Dhammakathikānaṃ pana sarabhesajjaṃ telaphāṇitādiṃ deti, dhammassavanaṃ ghoseti, sarabhaññaṃ bhaṇati, dhammakathaṃ katheti, upanisinnakakathaṃ anumodanakathañca karoti kāreti ca, tadā saddadānaṃ nāma hoti.
声音布施则总以大鼓、大钟等响声物表现。声音如同掀开地面般强烈震动，似提举紫色宝石置于手心，不能直接施舍，故先予周全建立，再行布施，此为声音布施。因此，当宣称“我布施声音布施”时，施者适当献上钹、锣、三宝宝石等合适供养，敲打锣鼓。佛法宣讲者则施以药油、宣扬佛法、说经论、承赞讲经等，彼时即称声音布施。
Tathā gandhadānaṃ mūlagandhādīsu aññataraṃ rajanīyaṃ gandhavatthuṃ piṃsitameva vā gandhaṃ yaṃkiñci labhitvā gandhavasena ābhujitvā ‘‘gandhadānaṃ dassāmi, gandhadānaṃ mayha’’nti buddharatanādīnaṃ pūjaṃ karoti kāreti ca, gandhapūjanatthāya agarucandanādike gandhavatthuke pariccajati. Idaṃ gandhadānaṃ.
同样，香布施是采自根香等诸种芳香中选择一种，做成香料。带着香气，凭香味思念佛陀宝物，布施以供佛陀及圣贤崇敬。也把檀香等香料供养，整全奉献。此即为香布施。
Tathā mūlarasādīsu yaṃkiñci rajanīyaṃ rasavatthuṃ labhitvā rasavasena ābhujitvā ‘‘rasadānaṃ dassāmi, rasadānaṃ mayha’’nti dakkhiṇeyyānaṃ deti, rasavatthumeva vā dhaññagavādikaṃ pariccajati. Idaṃ rasadānaṃ.
如是，在根本法及其始端所及之处，取得所喜爱、带有滋味的对象后，以此滋味为依凭，发起“我示现施与此滋味，施予那些应受者”的心意，进而舍弃一切以滋味为缘的谷物酪乳之类食物。此即所谓滋味的施与。
Tathā phoṭṭhabbadānaṃ mañcapīṭhādivasena attharaṇapāvuraṇādivasena ca veditabbaṃ. Yadā hi mañcapīṭhabhisibimbohanādikaṃ nivāsanapārupanādikaṃ vā sukhasamphassaṃ rajanīyaṃ anavajjaṃ phoṭṭhabbavatthuṃ labhitvā phoṭṭhabbavasena ābhujitvā ‘‘phoṭṭhabbadānaṃ dassāmi, phoṭṭhabbadānaṃ mayha’’nti dakkhiṇeyyānaṃ deti. Yathāvuttaṃ phoṭṭhabbavatthuṃ labhitvā pariccajati, idaṃ phoṭṭhabbadānaṃ.
如是，应视施具（夹床、坐垫等）之施与，应以衣被袈裟等遮盖物之施与检察。盖当取得床垫、坐垫、支持物等安适、无漏、喜爱的施具后，依此施具而生爱取思惟，发起“我示现施与此施具，施予应受者”的心意。待得适宜施具后舍弃，此即所谓施具之施与。
Dhammadānaṃ pana dhammārammaṇassa adhippetattā ojapānajīvitavasena veditabbaṃ. Ojādīsu hi aññataraṃ rajanīyaṃ vatthuṃ labhitvā dhammārammaṇavasena ābhujitvā ‘‘dhammadānaṃ dassāmi, dhammadānaṃ mayha’’nti sappinavanītādiojadānaṃ deti. Ambapānādiaṭṭhavidhapānadānaṃ deti, jīvitadānanti ābhujitvā salākabhattapakkhikabhattādīni deti, aphāsukabhāvena abhibhūtānaṃ byādhitānaṃ vejje paccupaṭṭhāpeti, jālaṃ phālāpeti, kuminaṃ viddhaṃsāpeti, sakuṇapañjaraṃ viddhaṃsāpeti, bandhanena baddhānaṃ sattānaṃ bandhanamokkhaṃ kāreti, māghātabheriṃ carāpeti, aññāni ca sattānaṃ jīvitaparittāṇatthaṃ evarūpāni kammāni karoti kārāpeti ca. Idaṃ dhammadānaṃ nāma.
法施则应以法相庄严、庄严之胜过于他法、示现壮严庄严、以壮严养命之方式加以认识。于壮严中取得某种令人喜悦之处，凭借法相庄严而生爱取思惟，发起“我示现法施，法施属于我”的心意。示现如精炼牛奶等法施。依此演说水果饮之八种施与，称为命施；示现竹木之类可饮服食品，从而能治愈多种疾病，担当医治，维护生命，除去恶魔侵扰，破坏农作，毁坏鸟笼，解救被缚之众生，使群羊得以食草，从而作诸多善法以护持众生命，此即所谓法施。
Sabbametaṃ yathāvuttaṃ dānasampadaṃ sakalalokahitasukhāya pariṇāmeti. Attano ca sammāsambodhiyā akuppāya vimuttiyā aparikkhayassa chandassa aparikkhayassa vīriyassa aparikkhayassa samādhissa aparikkhayassa paṭibhānassa aparikkhayassa ñāṇassa aparikkhayāya vimuttiyā pariṇāmeti . Imañca dānapāramiṃ paṭipajjantena mahāsattena jīvite aniccasaññā paccupaṭṭhāpetabbā tathā bhogesu, bahusādhāraṇatā ca nesaṃ manasikātabbā, sattesu ca mahākaruṇā satataṃ samitaṃ paccupaṭṭhāpetabbā. Evañhi bhoge gahetabbasāraṃ gaṇhanto ādittato viya agārato sabbaṃ sāpateyyaṃ attānañca bahi nīharanto na kiñci seseti, na katthaci vibhāgaṃ karoti, aññadatthu nirapekkho nissajjati eva. Ayaṃ tāva dānapāramiyā paṭipattikkamo.
以上一切，悉皆依如法之施财成就，归于一切众生利益安乐。且令自身于正觉智慧，不愤怒，不贪念，不懈怠，不离失，具足不退转之愿力与精进、定力、才智，修成解脱自在。依此修习布施度者为大士，须常观无常相，常思该舍世间财物，不可执著；于享乐亦当多所节制；对众生须发大悲，常怀慈悲心而精勤于此。如此则于财物仅取其要用，如炽燃之火烧人之处，不次第招弊，且自断绝不遗余物，永不分派，任任不顾，自由舍弃。此即布施波罗蜜之修行方法。
Sīlapāramiyā pana ayaṃ paṭipattikkamo – yasmā sabbaññusīlālaṅkārehi satte alaṅkaritukāmena mahāpurisena ādito attano eva tāva sīlaṃ visodhetabbaṃ. Tattha ca catūhi ākārehi sīlaṃ visujjhati – ajjhāsayavisuddhito, samādānato, avītikkamanato, sati ca vītikkame puna paṭipākatikakaraṇato. Visuddhāsayatāya hi ekacco attādhipati hutvā pāpajigucchanasabhāvo ajjhattaṃ hiridhammaṃ paccupaṭṭhāpetvā suparisuddhasamācāro hoti. Tathā parato samādāne sati ekacco lokādhipati hutvā pāpato uttasanto ottappadhammaṃ paccupaṭṭhāpetvā suparisuddhasamācāro hoti. Iti ubhayathāpi ete avītikkamanato sīle patiṭṭhahanti. Atha pana kadāci satisammosena sīlassa khaṇḍādibhāvo siyā. Tāyayeva yathāvuttāya hirottappasampattiyā khippameva naṃ vuṭṭhānādinā paṭipākatikaṃ karoti.
戒波罗蜜之修行法则，是从诸具足之戒相修炼而成，始于伟人自净自身戒律。戒净有四种表现：心念清净，不起邪念；行为端正，不越规矩；念头正念，乃至作功课时之正念。心清净者，有时自作主宰，安住内心戒律，断除恶习，守护内心，行持清净生活。亦有时自他具足戒律专注，修持戒律，因怖畏恶行而保持清净。二者皆以不越规矩为戒之根本。有时于念头松懈而生戒断，然通过恰当之谦恭惭愧及修习，迅速复归正道。
Tayidaṃ sīlaṃ vārittaṃ, cārittanti duvidhaṃ. Tatthāyaṃ bodhisattassa vārittasīle paṭipattikkamo – sabbasattesu tathā dayāpannacittena bhavitabbaṃ, yathā supinantenapi na āghāto uppajjeyya. Parūpakāraniratatāya parasantako alagaddo viya na parāmasitabbo. Sace pabbajito hoti, abrahmacariyatopi ārācārī hoti sattavidhamethunasaṃyogavirahito, pageva paradāragamanato. Sace pana apabbajito gahaṭṭho samāno paresaṃ dāresu sadā pāpakaṃ cittampi na uppādeti. Kathento ca saccaṃ hitaṃ piyaṃ vacanaṃ parimitameva ca kālena dhammiṃ kathaṃ bhāsitā hoti, sabbattha anabhijjhālu abyāpannacitto aviparītadassano kammassakatañāṇena ca samannāgato sammaggatesu sammāpaṭipannesu niviṭṭhasaddho hoti niviṭṭhapemo.
戒律之行为名为戒行为，或称为行为规范，有两种。对于菩萨戒行为之修行法门，是应常持慈悲心对一切众生，如同对待熟睡无害者，不应生嗔恨。不可沉迷于违犯他人之行为，非应以惧怕或怨恨态度来对待。若成为出家人，则虽不作邪淫，亦需远离与众生结合之五欲交合。若未出家，尚在家者，应常不生对他人妻妾之恶意心念。且应说真言，言语适度合宜，咀嚼佛法时自持清净心，无贪婪，无嗔恨，平正无偏，以业行智慧而具足，安住正道、真修实践，内心坚固，无所动摇。
Iti caturāpāyavaṭṭadukkhānaṃ pathabhūtehi akusalakammapathehi akusaladhammehi ca oramitvā saggamokkhānaṃ pathabhūtesu kusalakammapathesu patiṭṭhitassa mahāpurisassa parisuddhāsayapayogatāya yathābhipatthitā sattānaṃ hitasukhūpasaṃhitā manorathā sīghaṃ sīghaṃ abhinipphajjanti, pāramiyo paripūrenti. Evaṃbhūto hi ayaṃ. Tattha hiṃsānivattiyā sabbasattānaṃ abhayadānaṃ deti, appakasireneva mettābhāvanaṃ sampādeti, ekādasa mettānisaṃse adhigacchati, appābādho hoti appātaṅko, dīghāyuko sukhabahulo lakkhaṇavisese pāpuṇāti, dosavāsanañca samucchindati.
如此，这四种堕落之苦由根基所生的不善业及其不善法所转离，承舍利天道善业所确立的大丈夫清净念相的适用，依此众生怀着利益与安乐的心愿，快速而迅速地得以成就，完成波罗蜜多。确实如此。因其能断除一切众生的害心，给与安全保护，虽不多却能生起慈心修行，达到十一种慈心之乐，无忧无惧，寿命长久，获得具特征的幸福，又断除烦恼习气。
Tathā adinnādānanivattiyā corādīhi asādhāraṇe bhoge adhigacchati. Parehi anāsaṅkanīyo piyo manāpo vissasanīyo vibhavasampattīsu alaggacitto pariccāgasīlo lobhavāsanañca samucchindati.
又如不偷盗之转离，由盗贼等非常业得果。对他人无猜疑、亲爱喜悦、可信赖，于财富富饶心无执著，具放弃性，断除贪欲习气。
Abrahmacariyanivattiyā alolo hoti santakāyacitto, sattānaṃ piyo hoti manāpo aparisaṅkanīyo , kalyāṇo cassa kittisaddo abbhuggacchati, alaggacitto hoti mātugāmesu aluddhāsayo, nekkhammabahulo lakkhaṇavisese adhigacchati, lobhavāsanañca samucchindati.
又如不邪淫之转离，心不散乱，体安静，对众生亲爱喜悦，无猜忌，是善，名声传扬，心有出离，母乡无染心，获得特征明显的出离，断除贪欲习气。
Musāvādanivattiyā sattānaṃ pamāṇabhūto hoti paccayiko theto ādeyyavacano, devatānaṃ piyo manāpo, surabhigandhamukho ārakkhitakāyavacīsamācāro, lakkhaṇavisese ca adhigacchati, kilesavāsanañca samucchindati.
又如不妄语之转离，众生成为衡量真伪的依怙者、合适的同伴，喜欢天人，行动口业如香花保护，获得特征明显，断除烦恼习气。
Pesuññanivattiyā parūpakkamehipi abhejjakāyo hoti abhejjaparivāro, saddhammesu ca abhejjanakasaddho, daḷhamitto bhavantaraparicitānaṃ viya sattānaṃ ekantapiyo asaṃkilesabahulo.
又如不恶口之转离，即使入恶行者中身心不染污，忠于正法的语句，是坚定朋友、同伴，对众生唯爱无染，清净无垢。
Pharusavācānivattiyā sattānaṃ piyo hoti manāpo sukhasīlo madhuravacano sambhāvanīyo, aṭṭhaṅgasamannāgato cassa saro nibbattati.
又如不粗恶语之转离，众生亲喜、心喜，具快乐性，言语甜美，令人欢喜，具八正道，在他们中间开启源泉，断除烦恼习气。
Samphappalāpanivattiyā sattānaṃ piyo hoti manāpo garu bhāvanīyo ca ādeyyavacano parimitālāpo. Mahesakkho ca hoti mahānubhāvo, ṭhānuppattikena paṭibhānena pañhānaṃ byākaraṇakusalo, buddhabhūmiyañca ekāya eva vācāya anekabhāsānaṃ sattānaṃ anekesaṃ pañhānaṃ byākaraṇasamattho hoti.
以远离杂秽语为转，众生得以亲爱、心悦、庄重而应当修习。行言衡量不过度而谦敬言语。具备伟大威望者为大英雄，善于地点与时间的分别，对问题出具应答，能解析语法，且在佛地上一语多说数种语言，能精通多种问题的语法。
Anabhijjhālutāya icchitalābhī hoti, uḷāresu ca bhogesu ruciṃ paṭilabhati, khattiyamahāsālādīnaṃ sammato hoti, paccatthikehi anabhibhavanīyo, indriyavekallaṃ na pāpuṇāti, appaṭipuggalo ca hoti.
因无贪欲故，心念存善，乐于所欲之物，受王侯大臣等所敬重，为后方者所未能逾越，不染于根识变更，且为小人所不及。
Abyāpādena piyadassano hoti, sattānaṃ sambhāvanīyo parahitābhinanditāya ca satte appakasireneva pasādeti, alūkhasabhāvo ca hoti mettāvihārī, mahesakkho ca hoti mahānubhāvo.
以不恶不贪为赏心者，能感化众生，利乐众生，虽微小者亦能使人欢喜，心怀慈爱，身为大英雄，威望宏大。
Micchādassanābhāvena kalyāṇe sahāye paṭilabhati, sīsacchedampi pāpuṇanto pāpakammaṃ na karoti, kammassakatādassanato akotūhalamaṅgaliko ca hoti, saddhamme cassa saddhā patiṭṭhitā hoti mūlajātā, saddahati ca tathāgatānaṃ bodhiṃ, samayantaresu nābhiramati ukkāraṭṭhāne viya rājahaṃso , lakkhaṇattayaparijānanakusalo hoti, ante ca anāvaraṇañāṇalābhī, yāva bodhiṃ na pāpuṇāti, tāva tasmiṃ tasmiṃ sattanikāye ukkaṭṭhukkaṭṭho ca hoti, uḷāruḷārā sampattiyo pāpuṇāti. Iti hidaṃ sīlaṃ nāma sabbasampattīnaṃ adhiṭṭhānaṃ, sabbabuddhaguṇānaṃ pabhavabhūmi, sabbabuddhakārakadhammānaṃ ādi caraṇaṃ mukhaṃ pamukhanti bahumānanaṃ uppādetvā kāyavacīsaṃyame indriyadamane ājīvavisuddhiyaṃ paccayaparibhogesu ca satisampajaññabalena appamattena lābhasakkārasilokaṃ mittamukhapaccatthikaṃ viya sallakkhetvā ‘‘kikīva aṇḍa’’ntiādinā (visuddhi. 1.19; dī. ni. aṭṭha. 1.7) vuttanayena sakkaccaṃ sīlaṃ sampādetabbaṃ. Ayaṃ tāva vārittasīle paṭipattikkamo.
由错误见相，使善之助缘得以建立，虽曾斩头，然不作恶业；因业障故不嫉妒，且非好奇且能转吉祥；其对正法信心坚固根植，信从如来觉悟，未乱于时中变故，犹如王天鹅，于特征性彻知了达；其最终获得无遮蔽的智慧，至觉悟前不退转，在各众生之中，亦极为尊严，能得诸善法之兴盛。由此戒为诸功德之根基，所有佛陀之资粮之始，一切佛教之开端。众人致以敬礼，身语意节制，制御六根，于衣食起居、清净从事因缘中，以正念慧力安住不放逸，经常保持戒律之光，如同策咤“鸡蛋”等语有时巧妙而说。戒律应当偶尔持守。此即戒法之持行方法。
Cārittasīle pana paṭipatti evaṃ veditabbā – idha bodhisatto kalyāṇamittānaṃ garuṭṭhāniyānaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kālena kālaṃ kattā hoti, tathā tesaṃ kālena kālaṃ upaṭṭhānaṃ kattā hoti, gilānānaṃ kāyaveyyāvaṭikaṃ. Subhāsitapadāni sutvā sādhukāraṃ kattā hoti, guṇavantānaṃ guṇe vaṇṇetā paresaṃ apakāre khantā, upakāre anussaritā, puññāni anumoditā, attano puññāni sammāsambodhiyā pariṇāmetā, sabbakālaṃ appamādavihārī kusalesu dhammesu, sati ca accaye accayato disvā tādisānaṃ sahadhammikānaṃ yathābhūtaṃ āvikattā, uttari ca sammāpaṭipattiṃ sammadeva paripūretā.
至于行为戒，应当如此了知：当时菩提士对善知识尊敬敬礼，合适奉献。时常礼敬，适时侍奉。为病者服药治身。听闻善语，行善业。称赞有德者，忍受他过，报恩善行。自善业以令正觉成熟。常习精进于善法。观念不灭，由灭见生灭，了达同修正法本相。并且圆满行正法。
Tathā attano anurūpāsu atthūpasaṃhitāsu sattānaṃ itikattabbatāsu dakkho analaso sahāyabhāvaṃ upagacchati. Uppannesu ca sattānaṃ byādhiādidukkhesu yathārahaṃ patikāravidhāyako. Ñātibhogādibyasanapatitesu sokāpanodano ullumpanasabhāvāvaṭṭhito hutvā niggahārahānaṃ dhammeneva niggaṇhanako yāvadeva akusalā vuṭṭhāpetvā kusale patiṭṭhāpanāya. Paggahārahānaṃ dhammeneva paggaṇhanako. Yāni purimakānaṃ mahābodhisattānaṃ uḷāratamāni paramadukkarāni acinteyyānubhāvāni sattānaṃ ekantahitasukhāvahāni caritāni, yehi nesaṃ bodhisambhārā sammadeva paripākaṃ agamaṃsu, tāni sutvā anubbiggo anutrāso tepi mahāpurisā manussā eva, kamena pana sikkhāpāripūriyā bhāvitattabhāvā tādisāya uḷāratamāya ānubhāvasampattiyā bodhisambhāresu ukkaṃsapāramippattā ahesuṃ, tasmā mayāpi sīlādisikkhāsu sammadeva tathā paṭipajjitabbaṃ, yāya paṭipattiyā ahampi anukkamena sikkhaṃ paripūretvā ekantato taṃ padaṃ anupāpuṇissāmīti saddhāpurecārikaṃ vīriyaṃ avissajjento sammadeva sīlesu paripūrakārī hoti.
如是于自他利益有情，譬如应受之事胜善因缘，具备聪明且不懈怠，已生众生患难时，能予适当救护。于亲族、财产等失落时，具有安忍、宽容与坚忍性质，防止恶法扩散，坚护善法，为恶钳止者，亦为善护持者。承继昔日诸大菩提士所行最为难思之高妙德行，专为众生安乐利益而作。诸菩提藏由此得圆熟无失，闻而不忘、不害怕，即使为人间之大丈夫。以此爱欲修满戒行之功德，具此高妙功德，犹如菩提藏所赖圆满。故吾亦当于戒法等修学精勤坚守，依止其法步调，随教随行，必能圆证其境，怀着坚定信心与精进不舍，于戒法之修中成就圆满。
Tathā paṭicchannakalyāṇo hoti vivaṭāparādho, appiccho santuṭṭho pavivitto asaṃsaṭṭho dukkhasaho aparitassanajātiko anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco santindriyo santamānaso kuhanādimicchājīvarahito ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu āraddhavīriyo pahitatto kāye ca jīvite ca nirapekkho, appamattakampi kāye jīvite vā apekkhaṃ nādhivāseti pajahati vinodeti, pageva adhimattaṃ. Sabbepi dussīlyahetubhūte kodhūpanāhādike upakkilese pajahati vinodeti. Appamattakena ca visesādhigamena aparituṭṭho hoti, na saṅkocaṃ āpajjati, uparūpari visesādhigamāya vāyamati.
如来於隐蔽处是美善者，远离过失。其少欲、知足、独处、不逢恶缘、不剋意生恼，未受斥除，不放逸，不摇动，不多语，不出卖，口出正言，根察安稳，心意清净无妄，断除虚妄不善生计。行为正当，事业正行。在轻微惩罚之中能心恐惧自觉学习，初发勤勇，持戒严谨于身命，不流荡，无所挂碍，舍弃戏谑放逸，仅稍有过失。对种种恶行因缘及瞋恚等烦恼能厌弃断除。以正勤力为特殊境界而不怒，不生惭愧，彼此以殊胜境界努力精进。
Yena yathāladdhā sampatti hānabhāgiyā vā ṭhitibhāgiyā vā na hoti, tathā mahāpuriso andhānaṃ pariṇāyako hoti, maggaṃ ācikkhati, badhirānaṃ hatthamuddāya saññaṃ deti, atthamanuggāheti, tathā mūgānaṃ. Pīṭhasappikānaṃ pīṭhaṃ deti yānaṃ deti vāheti vā. Assaddhānaṃ saddhāpaṭilābhāya vāyamati, kusītānaṃ ussāhajananāya, muṭṭhassatīnaṃ satisamāyogāya, vibbhantacittānaṃ samādhisampadāya, duppaññānaṃ paññādhigamāya vāyamati. Kāmacchandapariyuṭṭhitānaṃ kāmacchandapaṭivinodanāya vāyamati. Byāpādathinamiddhauddhaccakukkuccavicikicchāpariyuṭṭhitānaṃ vicikicchāvinodanāya vāyamati. Kāmavitakkādiapakatānaṃ kāmavitakkādimicchāvitakkavinodanāya vāyamati. Pubbakārīnaṃ sattānaṃ kataññutaṃ nissāya pubbabhāsī piyavādī saṅgāhako sadisena adhikena vā paccupakārena sammānetā hoti.
所成之所获，无论是损失或得失均不起，于是大丈夫如盲者为导，示现正路，似耳聋者以手表象示意，示达义理，如哑者示法座，示以乘具。为不信者努力修习信心，为懈怠者生起奋发，为失念者集中心力，为散乱者修习禅定，为愚痴者求智慧，为生欲者灭欲念，为嗔恚昏沉心等麻痹者灭疑惑，为邪思者灭邪意。于曾作诸恶者基于感恩礼敬发心，不断亲和同道，或多或少相佐而正法得立。
Āpadāsu sahāyakiccaṃ anutiṭṭhati. Tesaṃ tesañca sattānaṃ pakatisabhāvañca parijānitvā yehi yathā saṃvasitabbaṃ hoti, tehi tathā saṃvasati. Yesu ca yathā paṭipajjitabbaṃ hoti, tesu tathā paṭipajjati. Tañca kho akusalato vuṭṭhāpetvā kusale patiṭṭhāpanavasena, na aññathā. Paracittānurakkhaṇā hi bodhisattānaṃ yāvadeva kusalābhivaḍḍhiyā. Tathā hitajjhāsayenāpi paro na hiṃsitabbo, na bhaṇḍitabbo, na maṅkubhāvamāpādetabbo, na parassa kukkuccaṃ uppādetabbaṃ, na niggahaṭṭhāne na codetabbo, na nīcataraṃ paṭipannassa attā uccatare ṭhapetabbo, na ca paresu sabbena sabbaṃ asevinā bhavitabbaṃ, na atisevinā bhavitabbaṃ, na akālasevinā.
于困境中，不离不弃助助者之事。了知各众生之性与情况，以适当法法施行。由不善起身，转归善行，赖善立。护他心念者以增长善巧智慧。即便他人亦不得伤害，不许可毁辱，不生恶意，不起他人嫌恶，不在隐密处唆使，不置他人于低而自居高，亦不可对他人极端恶行应对，亦不可过早故意施行。
Sevitabbayutte pana satte desakālānurūpaṃ sevati. Na ca paresaṃ purato piye vigarahati, appiye vā pasaṃsati. Na avissaṭṭhavissāsī hoti. Na dhammikaṃ upanimantanaṃ paṭikkhipati. Na saññattiṃ upagacchati, nādhikaṃ paṭiggaṇhāti. Saddhāsampanne saddhānisaṃsakathāya sampahaṃsati. Sīlasutacāgapaññāsampanne paññāsampannakathāya sampahaṃsati. Sace pana bodhisatto abhiññābalappatto hoti, pamādāpanne satte abhiññābalena yathārahaṃ nirayādike dassento saṃvejetvā assaddhādike saddhādīsu patiṭṭhāpeti. Sāsane otāreti. Saddhādiguṇasampanne paripāceti. Evamayaṃ mahāpurisassa cārittabhūto aparimāṇo puññābhisando kusalābhisando uparūpari abhivaḍḍhatīti veditabbaṃ.
虽与众生交往，服从时节环境之法则。既不于他人前争抢欢喜，亦不赞美不喜。非失信者，不拒理法，不妄受非法法门。已具信者皆因信语而欢喜，具戒清净者因戒语而欢喜，具慧者因智慧语而欢喜。如若觉者得超凡神通，于懈怠众生依此神通如实示现地狱等报，应生敬信不信而立。故而拥护教法。于信德具足者成熟增加。此即大丈夫之品性所现，功德功业相继增长，不可测量。
Api ca yā sā ‘‘kiṃ sīlaṃ kenaṭṭhena sīla’’ntiādinā pucchaṃ katvā ‘‘pāṇātipātādīhi viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā sīla’’ntiādinā nayena nānappakārato sīlassa vitthārakathā visuddhimagge (visuddhi. 1.6 ādayo) vuttā, sā sabbāpi idha āharitvā vattabbā. Kevalañhi tattha sāvakabodhisattavasena sīlakathā āgatā, idha mahābodhisattavasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbāti ayameva viseso. Yato idaṃ sīlaṃ mahāpuriso yathā na attano duggatiyaṃ parikkilesavimuttiyā sugatiyampi, na rajjasampattiyā, na cakkavatti, na deva, na sakka, na māra, na brahmasampattiyā pariṇāmeti, tathā na attano tevijjatāya, na chaḷabhiññatāya , na catuppaṭisambhidādhigamāya, na sāvakabodhiyā, na paccekabodhiyā, pariṇāmeti, atha kho sabbaññubhāvena sabbasattānaṃ anuttarasīlālaṅkārasampādanatthameva pariṇāmetīti. Ayaṃ sīlapāramiyā paṭipattikkamo.
复有问曰：『何为戒？以何为戒？』乃以不杀生等自止诸恶行为，并由意起等现行诸法为戒。此等殊胜论述详见《净道》卷一第六章，此处悉归纳于此。此戒乃由声闻菩萨学戒而来，具大菩萨悲慈及智慧方便之先行。此戒非因冤苦解脱、非王权富贵、非天帝神明、非萨咖魔王、非梵天之财而转，更非因三明、六通、四种分别智、声闻等觉者而转。此戒以通达无上智具众生最高装饰为归，称为戒波罗蜜多之修行法门。
Tathā yasmā karuṇūpāyakosallapariggahitā ādīnavadassanapubbaṅgamā kāmehi ca bhavehi ca nikkhamanavasena pavattā kusalacittuppatti nekkhammapāramī, tasmā sakalasaṃkilesanivāsanaṭṭhānatāya puttadārādīhi mahāsambādhatāya kasivāṇijjādinānāvidhakammantādhiṭṭhānabyākulatāya ca gharāvāsassa nekkhammasukhādīnaṃ anokāsataṃ, kāmānañca satthadhārālaggamadhubindu viya ca avaliyhamānā parittassādā vipulānatthānubandhāti ca, vijjulatobhāsena gahetabbanaccaṃ viya parittakālūpalabbhā, ummattakālaṅkāro viya viparītasaññāya anubhavitabbā, karīsāvacchādanā viya patikārabhūtā, udakatemitaṅguliyā tanūdakapānaṃ viya atittikarā, chātajjhattabhojanaṃ viya sābādhā, baḷisāmisaṃ viya byasanasannipātakāraṇaṃ, aggisantāpo viya kālattayepi dukkhuppattihetubhūtā, makkaṭalepo viya bandhanimittaṃ, ghātakāvacchādanā viya anatthacchādanā, sapattagāmavāso viya bhayaṭṭhānabhūtā, paccatthikaposako viya kilesamārādīnaṃ āmisabhūtā, chaṇasampattiyo viya vipariṇāmadukkhā, koṭaraggi viya antodāhakā, purāṇakūpāvalambībīraṇamadhupiṇḍaṃ viya anekādīnavā, loṇūdakapānaṃ viya pipāsāhetubhūtā, surāmerayaṃ viya nīcajanasevitā, appassādatāya aṭṭhikaṅkalūpamātiādinā (ma. ni. 1.234; 2.42; pāci. 417; mahāni. 3; cūḷani. khaggavisāṇasuttaniddesa 147) ca nayena ādīnavaṃ sallakkhetvā tabbipariyāyena nekkhamme ānisaṃsaṃ passantena nekkhammapavivekaupasamasukhādīsu ninnapoṇapabbhāracittena nekkhammapāramiyaṃ paṭipajjitabbaṃ. Yasmā pana nekkhammaṃ pabbajjāmūlakaṃ, tasmā pabbajjā tāva anuṭṭhātabbā. Pabbajjamanutiṭṭhantena ca mahāsattena asati buddhuppāde kammavādīnaṃ kiriyavādīnaṃ tāpasaparibbājakānaṃ pabbajjā anuṭṭhātabbā.
因具大菩萨悲智方便而先证见诸苦难，如欲界有诸魔障，身心生恶不善，遂发善心方便而生出勤勇，成就出离波罗蜜。因诸恶业地、家属纷扰商贾等多种缠累，别舍之苦，欲乐之失，犹蜜滴入水流般扩展，纵于各种时节皆生防范。犹锋利光明为护障，反观妄想依归远离，就如涌泉水、寻求清水饮用，犹千障境中之体现。正如烈火、缚锁、杀害、危害之具，众痛所由生起。鉴于此种过患，深入观察出离因缘，应修止行出离波罗蜜。既出家者，应恒久奉行。若无此出家，则诸大圣不出世作佛，不成苦行者，辟支佛，独觉者及游方修行者亦无出家。
Uppannesu pana sammāsambuddhesu tesaṃ sāsane eva pabbajitabbaṃ. Pabbajitvā ca yathāvutte sīle patiṭṭhitena tassā eva hi sīlapāramiyā vodāpanatthaṃ dhutaguṇā samādātabbā. Samādinnadhutadhammā hi mahāpurisā sammadeva te pariharantā appicchāsantuṭṭhāsallekhapavivekaasaṃsaggavīriyārambhasubharatādi- guṇasalilavikkhālitakilesamalatāya anavajjasīlavataguṇaparisuddhasabbasamācārā porāṇe ariyavaṃsattaye patiṭṭhitā catutthaṃ bhāvanārāmatāsaṅkhātaṃ ariyavaṃsaṃ adhigantuṃ cattārīsāya ārammaṇesu yathārahaṃ upacārappanābhedaṃ jhānaṃ upasampajja viharanti. Evaṃ hissa sammadeva nekkhammapāramī paripūritā hoti.
这些正自觉者觉悟之后，惟应遵循其教法而出家。出家后，依照所说修持坚定的戒律，正是为了实践戒德的波罗蜜多，应当精进以获得清净功德。真正具足清净功德的人，乃称作大丈夫，专心修习净戒，远离渴欲与不满足，断除烦恼，远离依赖分别，振作精进等优良品质，持守无疵的清净戒律，行持纯净之整体表现，皆牢固立于古圣门第。于是进入第四种修习，即修习圣门第四品纯净喜乐之间所具足的禅定，依于四种根本修习正当适宜，观禅果位，安住其间。由此，其正觉波罗蜜多方能圆满成就。
Imasmiṃ pana ṭhāne terasahi dhutadhammehi saddhiṃ dasa kasiṇāni, dasa asubhāni, dasānussatiyo, cattāro brahmavihārā, cattāro āruppā, ekā saññā, ekaṃ vavatthānanti cattārīsāya samādhibhāvanāya kammaṭṭhānāni bhāvanāvidhānañca vitthārato vattabbāni. Taṃ panetaṃ sabbaṃ yasmā visuddhimagge (visuddhi. 1.22 ādayo, 47, 55) sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena vuttaṃ, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbanti ayameva visesoti. Evamettha nekkhammapāramiyā paṭipattikkamo veditabbo.
在此处，共有十三种清净法门，与之相应有十种光明圆满的遍、十种不净观、十种念佛法、四梵行、四空无色定、一种正见及一种对境知见，这些共计四十四法，是用于修习禅定之法门及其修行方法，应详细宣说。此等皆出自《净道论》等诸说法，均经详尽阐述，故于此处亦应依前所说悉数体认。此法专为声闻果德摩委派的，也因大果德摩以慈悲智慧巧妙善权方便为前导而行，故此特殊者得以彰显。由此，体认正觉波罗蜜多的修习方法。
Tathā paññāpāramiṃ sampādetukāmena yasmā paññā āloko viya andhakārena mohena saha na vattati, tasmā mohakāraṇāni tāva bodhisattena parivajjetabbāni. Tatthimāni mohakāraṇāni – arati tandi vijambhitā ālasiyaṃ gaṇasaṅgaṇikārāmatā niddāsīlatā anicchayasīlatā ñāṇasmiṃ akutūhalatā micchādhimāno aparipucchakatā kāyassa na sammāparihāro asamāhitacittatā duppaññānaṃ puggalānaṃ sevanā paññavantānaṃ apayirupāsanā attaparibhavo micchāvikappo viparītābhiniveso kāyadaḷhibahulatā asaṃvegasīlatā pañca nīvaraṇāni. Saṅkhepato ye vā pana dhamme āsevato anuppannā paññā nuppajjati, uppannā parihāyati. Iti imāni sammohakāraṇāni parivajjentena bāhusacce jhānādīsu ca yogo karaṇīyo.
又如欲成就智慧波罗蜜多，因智慧如光明故教黯然的无明无法与之同处，故应远离诸无明之因。无明之因有：不善、不和斥责、懈怠、妄为聚合、心驰神往、沉迷、恶行、不净戒、不善思、无知之人，以愚痴从事不智所致者等，亦包括五盖：贪欲、瞋恚、昏沉睡眠、掉举追悔、疑惑。简言之，凡染污诸法，智慧不生；若生则必灭。如此诸无明因，若能远离，则于禅定诸法皆能和合恰当。
Tatthāyaṃ bāhusaccassa visayavibhāgo – pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo cattāri saccāni bāvīsatindriyāni dvādasapadiko paṭiccasamuppādo tathā satipaṭṭhānādayo kusalādidhammappakārabhedā ca, yāni ca loke anavajjāni vijjāṭṭhānāni, ye ca sattānaṃ hitasukhavidhānayoggā byākaraṇavisesā, iti evaṃ pakāraṃ sakalameva sutavisayaṃ upāyakosallapubbaṅgamāya paññāya satiyā vīriyena ca sādhukaṃ uggahaṇasavanadhāraṇaparicayaparipucchāhi ogāhetvā tattha ca paresaṃ patiṭṭhāpanena sutamayā paññā nibbattetabbā.
此中多正见者依其展现领域，有五蕴、十二处、十八界、四谛、二十八根、十二缘起、念处等起善根法种类。此外，有世间不污秽的智境及具足诸众生利益安乐条件的特殊示现，皆为引导智慧及念力共同努力而行，透过正确的积集、听闻、记忆、依止、思惟、探究等先行善巧，随各自情境得以安住。
Tathā sattānaṃ itikattabbatāsu ṭhānuppattikapaṭibhānabhūtā āyāpāyaupāyakosallabhūtā ca paññā hitesitaṃ nissāya tattha tattha yathārahaṃ pavattetabbā. Tathā khandhādīnaṃ sabhāvadhammānaṃ ākāraparivitakkanamukhena te nijjhānaṃ khamāpentena cintāmayā paññā nibbattetabbā. Khandhādīnaṃyeva pana salakkhaṇasāmaññalakkhaṇapariggahaṇavasena lokiyapariññā nibbattentena pubbabhāgabhāvanāpaññā sampādetabbā. Evañhi nāmarūpamattamidaṃ yathārahaṃ paccayehi uppajjati ceva nirujjhati ca, na ettha koci kattā vā kāretā vā, hutvā abhāvaṭṭhena aniccaṃ, udayabbayapaṭipīḷanaṭṭhena dukkhaṃ, avasavattanaṭṭhena anattāti ajjhattikadhamme bāhirakadhamme ca nibbisesaṃ parijānanto tattha āsaṅgaṃ pajahanto pare ca tattha taṃ jahāpento kevalaṃ karuṇāvaseneva yāva na buddhaguṇā hatthatalaṃ āgacchanti, tāva yānattaye satte avatāraṇaparipācanehi patiṭṭhapento jhānavimokkhasamādhisamāpattiyo abhiññāyo ca lokiyā vasībhāvaṃ pāpento paññāya matthakaṃ pāpuṇāti.
而依众生因缘所应造作境界，能自在转变调伏善巧，又依五蕴等法之本性真相及转相，令众生智慧念虑安住于涅槃。及对五蕴相应之特质如别相、共相等辨别修习中世间智慧，应先前成就的基础知识为依，明了由名色缘起、无我无常及苦的真实，相应执著皆无，却无一为己有造作，因内在境界及外界境界的本质无常、苦、无我而弃除依附，分别于他者，由此乃达成犹如唯有慈悲善根为乐之正觉德所示现的修行境界。及至成道为止，循此次第逐层渐进，入禅定、解脱三昧及神通等果位，具足世间自在，于智慧境界中达到根本功用。
Tattha yā imā iddhividhañāṇaṃ dibbasotadhātuñāṇaṃ cetopariyañāṇaṃ pubbenivāsānussatiñāṇaṃ dibbacakkhuñāṇaṃ yathākammupagañāṇaṃ anāgataṃsañāṇanti saparibhaṇḍā pañcalokiyaabhiññāsaṅkhātā bhāvanāpaññā, yā ca khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā sīlavisuddhicittavisuddhīti mūlabhūtāsu imāsu dvīsu visuddhīsu patiṭṭhāya diṭṭhivisuddhikaṅkhāvitaraṇavisuddhimaggāmaggañāṇadassanavisuddhi- paṭipadāñāṇadassanavisuddhiñāṇadassanavisuddhīti sarīrabhūtā imā pañca visuddhiyo sampādentena bhāvetabbā lokiyalokuttarabhedā bhāvanāpaññā, tāsaṃ sampādanavidhānaṃ yasmā ‘‘tattha ekopi hutvā bahudhā hotītiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā’’tiādinā ‘‘khandhāti rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho’’tiādinā ca visayavibhāgena saddhiṃ visuddhimagge (visuddhi. 2.430 ādayo) sabbākārato vitthāretvā vuttaṃ, tasmā tattha vuttanayeneva veditabbaṃ. Kevalañhi tattha sāvakabodhisattassa vasena paññā āgatā, idha mahābodhisattassa vasena karuṇūpāyakosallapubbaṅgamaṃ katvā vattabbā, ñāṇadassanavisuddhiṃ apāpetvā paṭipadāñāṇadassanavisuddhiyaṃyeva vipassanā ṭhapetabbāti ayameva viseso. Evamettha paññāpāramiyā paṭipattikkamo veditabbo.
这里所说的诸神通、梵天音声界知、心识超越知、宿世忆知、天眼通、业果知、未来知等合称“五种超世间智慧”，即是对五蕴、六处、十八界、根、法等缘起种类加以深究观察，所掌握的[根本]净戒、定慧净的双重净度。修持时依此双重净度作为根基，以世间与出世间的分别为修行智慧，依凭『其中一即是多种表现』等教理与『五蕴分别』等正确知识、智见而获得具足的彻悟。此理专由声闻果德摩以大慈悲和善方便先导之故，能发起并证得正确智慧清净之明证，若未成就本智当由此修持般若观慧。此即为智慧波罗蜜多的修行方法。
Tathā yasmā sammāsambodhiyā katābhinīhārena mahāsattena pāramiparipūraṇatthaṃ sabbakālaṃ yuttappayuttena bhavitabbaṃ ābaddhaparikaraṇena, tasmā kālena kālaṃ ‘‘ko nu kho ajja mayā puññasambhāro ñāṇasambhāro vā upacito, kiṃ vā mayā parahitaṃ kata’’nti divase divase paccavekkhantena sattahitatthaṃ ussāho karaṇīyo. Sabbesampi sattānaṃ upakārāya attano pariggahabhūtaṃ vatthu kāye jīvite ca nirapekkhacittena ossajitabbaṃ. Yaṃ kiñci kammaṃ karoti kāyena vācāya vā, taṃ sabbaṃ sambodhiyaṃ ninnacitteneva kātabbaṃ, bodhiyā pariṇāmetabbaṃ. Uḷārehi ittarehi ca kāmehi vinivattacitteneva bhavitabbaṃ. Sabbāsupi itikattabbatāsu upāyakosallaṃ paccupaṭṭhāpetvāva paṭipajjitabbaṃ.
因此，由于正自觉者以其圆满的到彼岸之大愿常常以适当的方便方法行持，顺应时机，日复一日地反观审视：‘今天我所积集的功德资粮、智慧资粮是否充足？我是否已作他人利益？’为众生利益而生发精进。所有众生的利益身体、生命作为自己所持有的，应以无分别心舍弃。无论用身口业做何种业，皆应当以觉悟心愿为前导，悟道修正。应当以断除贪欲等杂染起心修持。凡所有事，需凭善巧方便、依契机因缘而实行。
Tasmiṃ tasmiṃ sattahite āraddhavīriyena bhavitabbaṃ iṭṭhāniṭṭhādisabbasahena avisaṃvādinā. Sabbepi sattā anodhiso mettāya karuṇāya ca pharitabbā. Yā kāci sattānaṃ dukkhuppatti, sabbā sā attani pāṭikaṅkhitabbā. Sabbesañca sattānaṃ puññaṃ abbhanumoditabbaṃ. Buddhānaṃ mahantatā mahānubhāvatā abhiṇhaṃ paccavekkhitabbā. Yañca kiñci kammaṃ karoti kāyena vācāya vā, taṃ sabbaṃ bodhininnacittapubbaṅgamaṃ kātabbaṃ. Iminā hi upāyena dānādīsu yuttappayuttassa thāmavato daḷhaparakkamassa mahāsattassa bodhisattassa aparimeyyo puññasambhāro ñāṇasambhāro ca divase divase upacīyati.
在每一众生利益上，必须发起勇猛精进，持无探讨分辨之心，不起纷争。所有众生应无间断地充满慈爱与悲悯。众生所受苦处，都应于自身中断然舍离。应欣慰一切众生的功德成就。应当常观佛的广大伟大与威仪。行身语业皆应起觉悟发心，以觉悟心愿先行作为导引。凭此方便，方便相应的布施等功德，恒常增长难以测量之功德资粮与智慧资粮。
Api ca sattānaṃ paribhogatthaṃ paripālanatthañca attano sarīraṃ jīvitañca pariccajitvā khuppipāsāsītuṇhavātātapādidukkhapatikāro pariyesitabbo upanetabbo ca. Yañca yathāvuttadukkhapatikārajaṃ sukhaṃ attanā paṭilabhati, tathā ramaṇīyesu ārāmuyyānapāsādataḷākādīsu araññāyatanesu ca kāyacittasantāpābhāvena abhinibbutattā attanā sukhaṃ paṭilabhati, yañca suṇāti buddhānubuddhapaccekabuddhā mahābodhisattā ca nekkhammapaṭipattiyaṃ ṭhitā diṭṭhadhammasukhavihārabhūtaṃ īdisaṃ nāma jhānasamāpattisukhaṃ anubhavantīti, taṃ sabbaṃ sabbasattesu anodhiso upasaṃharatīti. Ayaṃ tāva nayo asamāhitabhūmiyaṃ patiṭṭhitassa.
又为利益众生与照护众生，应舍弃自身形体与生命，谨防饥饿、渴、水风、寒热、痛苦等恶劣因缘。所获自如之苦相灭除乐，乃至于幽静的园林、花木、林野、禅定处等，因身心不烦恼而亲身证得之乐。闻佛、阿拉汉、辟支佛及大菩萨等修行出世胜解，体验着诸禅那所生之最高喜乐。此种一切皆应无分别心而亲近接近众生利益者。此乃末学之位境所不到也。
Samāhitabhūmiyaṃ pana patiṭṭhito attanā yathānubhūtaṃ visesādhigamanibbattaṃ pītiṃ passaddhiṃ sukhaṃ samādhiṃ yathābhūtañāṇañca sattesu adhimuccanto upasaṃharati pariṇāmeti. Tathā mahati saṃsāradukkhe tassa ca nimittabhūte kilesābhisaṅkhāradukkhe nimuggaṃ sattanikāyaṃ disvā tatrāpi chedanabhedanaphālanapiṃsanaggisantāpādijanitā dukkhā tibbā kharā kaṭukā vedanā nirantaraṃ cirakālaṃ vediyante nārake, aññamaññaṃ kujjhanasantāpanaviheṭhanahiṃsanaparādhīnatādīhi mahādukkhaṃ anubhavante tiracchānagate, jotimālākulasarīre khuppipāsāvātātapādīhi ḍayhamāne ca visussamāne ca vantakheḷādiāhāre uddhabāhuṃ viravante nijjhāmataṇhikādike mahādukkhaṃ vediyamāne pete ca, pariyeṭṭhimūlakaṃ mahantaṃ anayabyasanaṃ pāpuṇante hatthacchedādikāraṇāyogena dubbaṇṇaduddasikadaliddādibhāvena khuppipāsādiābādhayogena balavantehi abhibhavanīyato paresaṃ vahanato parādhīnato ca, nārake pete tiracchānagate ca, atisayante apāyadukkhanibbisesaṃ dukkhamanubhavante manusse ca, tathā visayavisaparibhogavikkhittacittatāya rāgādipariḷāhena ḍayhamāne vātavegasamuṭṭhitajālāsamiddhasukkhakaṭṭhasannipāte aggikkhandhe viya anupasantapariḷāhavuttike anupasantanihataparādhīne kāmāvacaradeve ca, mahatā vāyāmena vidūramākāsaṃ vigāhitasakuntā viya balavatā dūre pāṇinā khittasarā viya ca, satipi cirappavattiyaṃ aniccantikatāya pātapariyosānā anatikkantajātijarāmaraṇā evāti rūpārūpāvacaradeve ca passantena mahantaṃ saṃvegaṃ paccupaṭṭhapetvā mettāya karuṇāya ca anodhiso sattā pharitabbā. Evaṃ kāyena vācāya manasā ca bodhisambhāre nirantaraṃ upacinantena yathā pāramiyo pāripūriṃ gacchanti, evaṃ sakkaccakārinā sātaccakārinā anolīnavuttinā ussāho pavattetabbo, vīriyapāramī paripūretabbā.
已住于定境者，则由自亲证之特殊体验而得喜悦、安静、快乐、定及真实智慧，率众生而接近、转化、完成。由此见大苦轮回及烦恼熏习苦，见世间众生受割舍痛苦、身心煎熬之苦，持续无间，无数恶苦纷扰，彼此相斗相害，遭受诸恶业刑罚极苦，乃至于地狱中，饥渴寒热与折磨持续，身心痿弱，消瘦无力，邻近众生以诸恶熏染互相侵凌，经历极大痛苦。众生遭受刑杖砍手等因，身心积弊，更致力量倾覆，受他人驱使，身陷地狱及三途轮回，经历极苦深重，生于人道亦受无量苦。又因世间色欲污染，心意紊乱，烦恼着盛燃，如同烈焰燃烧，不能熄灭。犹如猛风驱鸟远离，犹如强力伸手击退染污，众生心中因无常所起灾难生出极大忧惧，应当以慈悲心、悲悯心充满无分别善意利益众生。身口意全面不断积集觉悟资粮，使十度圆满得以实现，随时依因缘增进精进。
Api ca acinteyyāparimeyyavipuloḷāravimalanirupamanirūpakkilesaguṇanicayanidhānabhūtassa buddhabhāvassa ussakkitvā sampahaṃsanayoggaṃ vīriyaṃ nāma acinteyyānubhāvameva, yaṃ na pacurajanā sotumpi sakkuṇanti, pageva paṭipajjituṃ. Tathā hi tividhā abhinīhāracittuppatti, catasso buddhabhūmiyo, cattāri saṅgahavatthūni, karuṇekarasatā, buddhadhammesu sacchikaraṇena visesappaccayo nijjhānakhanti, sabbadhammesu nirupalepo, sabbasattesu piyaputtasaññā, saṃsāradukkhehi aparikhedo, sabbadeyyadhammapariccāgo, tena ca niratimānatā, adhisīlādiadhiṭṭhānaṃ, tattha ca acañcalatā, kusalakiriyāsu pītipāmojjaṃ, vivekaninnacittatā, jhānānuyogo, anavajjadhammena atitti, yathāsutassa dhammassa paresaṃ hitajjhāsayena desanā, sattānaṃ ñāye nivesanā, ārambhadaḷhatā, dhīravīrabhāvo, parāpavādaparāpakāresu vikārābhāvo, saccādhiṭṭhānaṃ, samāpattīsu vasībhāvo, abhiññāsu balappatti, lakkhaṇattayāvabodho, satipaṭṭhānādīsu yogakammābhiyogena lokuttaramaggasambhārasambharaṇaṃ, navalokuttarāvakkantīti evamādikā sabbāpi bodhisambhārapaṭipatti vīriyānubhāveneva samijjhatīti abhinīhārato yāva mahābodhi anossajjantena sakkaccaṃ nirantaraṃ vīriyaṃ yathā uparūpari visesāvahaṃ hoti, evaṃ sampādetabbaṃ. Sampajjamāne ca yathāvutte vīriye khantisaccādhiṭṭhānādayo ca dānasīlādayo ca sabbepi bodhisambhārā tadadhīnavuttitāya sampannā eva hontīti khantiādīsupi imināva nayena paṭipatti veditabbā.
又当发起无量、不可思议、广大无垢、无称无法的无染污烦恼品质积累者即佛果之愿。此愿乃真实之精进，非凡人凡夫难以理解，乃应发起修行。正如菩提心有三种起法，四种佛地，四种归依法，慈悲的心，以及证实佛法具有特别因缘，证得涅槃无染的功德，普乐众生，舍弃一切所属，恒常无竞逐，具坚定意志与戒律定见，恒常欢喜生起离欲、离染的心念，入深禅定，行无疵之法，称他为他人利益而说法，住于正见，勇猛坚定，离掉邪毁恶业。于正见坚定，能证得各禅定，获得三明，与法相应，具足慧眼观察诸法真实相，修行诸念处等，积聚出世间正道，破除惑业，实现殊胜果位。因此诸般觉悟资粮修行于功德积累中，直至成就大菩提，恒常无懈怠而发勤勇精进，如此当完成。于清醒时，诸精进忍辱坚定、布施持戒等皆是觉悟资粮的体现，亦于忍忍、定定、慧取得之道中证得。
Iti sattānaṃ sukhūpakaraṇapariccāgena bahudhā anuggahakaraṇaṃ dānena paṭipatti, sīlena tesaṃ jīvitasāpateyyadārarakkhāabhedapiyahitavacanāvihiṃsādikāraṇāni, nekkhammena tesaṃ āmisapaṭiggahaṇadhammadānādinā anekavidhā hitacariyā, paññāya tesaṃ hitakaraṇūpāyakosallaṃ, vīriyena tattha ussāhārambhaasaṃhīrāni, khantiyā tadaparādhasahanaṃ, saccena nesaṃ avañcanatadupakārakiriyāsamādānāvisaṃvādanādi, adhiṭṭhānena tadupakārakaraṇe anatthasampātepi acalanaṃ, mettāya nesaṃ hitasukhānucintanaṃ, upekkhāya nesaṃ upakārāpakāresu vikārānāpattīti evaṃ aparimāṇe satte ārabbha anukampitasabbasattassa mahābodhisattassa puthujjanehi asādhāraṇo aparimeyyo puññañāṇasambhārūpacayo ettha paṭipattīti veditabbaṃ. Yo cetāsaṃ paccayo vutto, tassa ca sakkaccaṃ sampādanaṃ.
由此，众生因身心安乐之资具，受护其生命，免除烦恼与恶行，持戒守法以护持生命安全；由出家舍离世俗，行布施符合法法，观智如法利益众生，发起精进、忍辱、诚信、慈悲、正念、无分别心；由此无边众生所发大菩提心，于世俗愚人中亦得难得无量功德智慧及资粮。此乃功德资粮完全之道。若有人以此为依止，则当恒常成就之。
Ko vibhāgoti? Dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samattiṃsapāramiyo. Tattha katābhinīhārassa bodhisattassa parahitakaraṇābhininnāsayapayogassa kaṇhadhammavokiṇṇā sukkadhammā pāramiyo eva, tehi avokiṇṇā sukkadhammā upapāramiyo, akaṇhaasukkā paramatthapāramiyoti keci. Samudāgamanakālesu vā pūriyamānā pāramiyo, bodhisattabhūmiyaṃ puṇṇā upapāramiyo, buddhabhūmiyaṃ sabbākāraparipuṇṇā paramatthapāramiyo. Bodhisattabhūmiyaṃ vā parahitakaraṇato pāramiyo, attahitakaraṇato upapāramiyo, buddhabhūmiyaṃ balavesārajjasamadhigamena ubhayahitaparipūraṇato paramatthapāramiyo.
何谓三学的区分？十波罗蜜、十余波罗蜜与最高正义波罗蜜，共称为聚合波罗蜜。其中，具足利益众生、立有坚定意志、行善无过的波罗蜜为黑法波罗蜜；具足安乐法的波罗蜜为白法波罗蜜；没有黑法和白法的，则为最高正义波罗蜜。于修习期间，圆满成就波罗蜜的为余波罗蜜；于菩萨地成就所有功德圆满的为最高正义波罗蜜。菩萨地因利益他者所成即为黑法波罗蜜，因利益自己所成即为白法波罗蜜；而达到佛地，以无上正等觉成就兼利益己人者，便是无比完善的最高正义波罗蜜。
Evaṃ ādimajjhapariyosānesu paṇidhānārambhapariniṭṭhānesu tesaṃ vibhāgoti apare. Dosūpasamakaruṇāpakatikānaṃ bhavasukhavimuttisukhaparamasukhappattānaṃ puññūpacayabhedato tabbibhāgoti aññe. Lajjāsatimānāpassayānaṃ lokuttaradhammādhipatīnaṃ sīlasamādhipaññāgarukānaṃ tāritataritatārayitūnaṃ anubuddhapaccekabuddhasammāsambuddhānaṃ pāramī, upapāramī, paramatthapāramīti bodhisattassuppattito yathāvuttavibhāgoti keci. Cittapaṇidhito yāva vacīpaṇidhi, tāva pavattā sambhārā pāramiyo, vacīpaṇidhito yāva kāyapaṇidhi, tāva pavattā upapāramiyo, kāyapaṇidhito pabhuti paramatthapāramiyoti apare. Aññe pana ‘‘parapuññānumodanavasena pavattā sambhārā pāramiyo, paresaṃ kārāpanavasena pavattā upapāramiyo, sayaṃkaraṇavasena pavattā paramatthapāramiyo’’ti vadanti.
如此，从初始、中间至终结，于立志、开始与完成之境，亦有其区分。对消除烦恼、具大慈悲及断除轮回苦乐得安乐之殊胜功德，以及功德的增长有差别者，即为该区分；或称，对于羞耻、忏悔如实领受天人及声闻辈、缘觉、独觉与正觉之菩萨波罗蜜、余波罗蜜及最高正义波罗蜜之出生，亦有相应区分。以心立志直至口头立志者，其所营造的功德称为波罗蜜；以口头立志直到身行立志者，其功德称为余波罗蜜；而身行立志之后，则为最高正义波罗蜜。又有人说：“因承事他功德而行者为波罗蜜，因为他人造作而行者为余波罗蜜，因自我修炼而行者为最高正义波罗蜜。”
Tathā bhavasukhāvaho puññañāṇasambhāro pāramī, attano nibbānasukhāvaho upapāramī, paresaṃ tadubhayasukhāvaho paramatthapāramīti eke. Puttadāradhanādiupakaraṇapariccāgo pana dānapāramī, aṅgapariccāgo dānaupapāramī, attano jīvitapariccāgo dānaparamatthapāramīti. Tathā puttadārādikassa tividhassāpi hetu avītikkamanavasena tisso sīlapāramiyo, tesu eva tividhesu vatthūsu ālayaṃ upacchinditvā nikkhamanavasena tisso nekkhammapāramiyo, upakaraṇaṅgajīvitataṇhaṃ samūhanitvā sattānaṃ hitāhitavinicchayakaraṇavasena tisso paññāpāramiyo. Yathāvuttabhedānaṃ pariccāgādīnaṃ vāyamanavasena tisso vīriyapāramiyo, upakaraṇaṅgajīvitantarāyakarānaṃ khamanavasena tisso khantipāramiyo, upakaraṇaṅgajīvitahetu saccāpariccāgavasena tisso saccapāramiyo, dānādipāramiyo akuppādhiṭṭhānavaseneva samijjhantīti, upakaraṇādivināsepi acalādhiṭṭhānavasena tisso adhiṭṭhānapāramiyo, upakaraṇādiupaghātakesupi sattesu mettāya avijahanavasena tisso mettāpāramiyo, yathāvuttavatthuttayassa upakārāpakāresu sattasaṅkhāresu majjhattatāpaṭilābhavasena tisso upekkhāpāramiyoti evamādinā etāsaṃ vibhāgo veditabbāti.
如是，有些人说积集生死安乐智慧的功德为波罗蜜，积集自身涅槃安乐的功德为余波罗蜜，而积集兼得彼此安乐的功德则为最高正义波罗蜜。又如布施波罗蜜有三种施舍：施予子女亲属之供养者为布施波罗蜜；安奉身体的布施者为布施余波罗蜜；舍弃自身生命的布施者乃为最高正义布施波罗蜜。又如子女等三种因缘不被破坏而流转的则为三种戒波罗蜜，住舍断舍三种离欲亦为三种出离波罗蜜，舍弃供养具、身心执著、测定利害七众生以利其彼此所在为三种慧波罗蜜。按此分别舍弃三类等功德或精进、忍耐、真实、定力、慈悲、舍等波罗蜜的不同具足所成，就称之为诸波罗蜜区分。
Ko saṅgahoti? Ettha pana yathā etā vibhāgato tiṃsavidhāpi dānapāramiādibhāvato dasavidhā, evaṃ dānasīlakhantivīriyajhānapaññāsabhāvena chabbidhā. Etāsu hi nekkhammapāramī sīlapāramiyā saṅgahitā, tassā pabbajjābhāve, nīvaraṇavivekabhāve pana jhānapāramiyā kusaladhammabhāve chahipi saṅgahitā. Saccapāramī sīlapāramiyā ekadeso eva vacīviratisaccapakkhe, ñāṇasaccapakkhe pana paññāpāramiyā saṅgahitā. Mettāpārami jhānapāramiyā eva. Upekkhāpāramī jhānapaññāpāramīhi. Adhiṭṭhānapāramī sabbāhipi saṅgahitāti.
何谓总摄？如上述区分，布施至慧波罗蜜有十种；具足布施、戒、忍辱、精进、禅、慧五种波罗蜜。此中，出离波罗蜜在戒波罗蜜中而聚合，禅波罗蜜在精进波罗蜜中而成就；戒波罗蜜包含正语禁戒，慧波罗蜜包含慧的正语禁戒，慈波罗蜜则含禅波罗蜜，舍波罗蜜含禅慧波罗蜜，定波罗蜜则含诸波罗蜜，故名总摄。
Etesañca dānādīnaṃ channaṃ guṇānaṃ aññamaññasambandhānaṃ pañcadasayugalādīni pañcadasayugalādisādhakāni honti. Seyyathidaṃ – dānasīlayugalena parahitāhitānaṃ karaṇākaraṇayugalasiddhi, dānakhantiyugalena alobhādosayugalasiddhi, dānavīriyayugalena cāgasutayugalasiddhi, dānajhānayugalena kāmadosappahānayugalasiddhi. Dānapaññāyugalena ariyayānadhurayugalasiddhi, sīlakhantidvayena payogāsayasuddhidvayasiddhi, sīlavīriyadvayena bhāvanādvayasiddhi, sīlajhānadvayena dussīlyapariyuṭṭhānappahānadvayasiddhi, sīlapaññādvayena dānadvayasiddhi, khantivīriyayugalena khamātejadvayasiddhi, khantijhānayugalena virodhānurodhappahānayugalasiddhi, khantipaññāyugalena suññatākhantipaṭivedhadukasiddhi, vīriyajhānadukena paggahāvikkhepadukasiddhi, vīriyapaññādukena saraṇadukasiddhi, jhānapaññādukena yānadukasiddhi , dānasīlakhantittikena lobhadosamohappahānattikasiddhi, dānasīlavīriyattikena bhogajīvitakāyasārādānattikasiddhi, dānasīlajhānattikena puññakiriyavatthuttikasiddhi, dānasīlapaññātikena āmisābhayadhammadānattikasiddhīti. Evaṃ itarehipi tikehi catukkādīhi ca yathāsambhavaṃ tikāni ca catukkādīni ca yojetabbāni.
此外，布施等诸善品之间如五十五对彼此有关联的结合，是由各组合相成。比如布施戒结合促进利益众生行为成就，布施忍辱结合实现无贪嗔之境界，布施精进结合成就布施清净，布施禅结合断除欲爱烦恼。布施慧结合了圣贤之道的有力推行，戒忍二者实现意向纯净，戒精进二者成就修习，戒禅二者断除恶行堕落，戒慧二者成就布施善行，忍精进二者成就忍辱，忍禅二者断除造恶，忍慧二者断除空性忍耐之苦，精进禅苦二者成就思维辨别，精进慧二者成就皈依，禅慧二者成就止息，布施戒忍三者合成断除贪嗔痴，布施戒精进三者合成供养快乐身体，布施戒禅三者成就功德行为，因为布施等而产生的功德终具诸德。诸如此类，还应将三者及四者的结合相配合运用。
Evaṃ chabbidhānampi pana imāsaṃ pāramīnaṃ catūhi adhiṭṭhānehi saṅgaho veditabbo. Sabbapāramīnaṃ samūhasaṅgahato hi cattāri adhiṭṭhānāni, seyyathidaṃ – saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ, paññādhiṭṭhānanti. Tattha adhitiṭṭhati etena, ettha vā adhitiṭṭhati, adhiṭṭhānamattameva vā tanti adhiṭṭhānaṃ, saccañca taṃ adhiṭṭhānañca, saccassa vā adhiṭṭhānaṃ, saccaṃ adhiṭṭhānametassāti vā saccādhiṭṭhānaṃ. Evaṃ sesesupi. Tattha avisesato tāva lokuttaraguṇe katābhinīhārassa anukampitasabbasattassa mahāsattassa paṭiññānurūpaṃ sabbapāramipariggahato saccādhiṭṭhānaṃ. Tāsaṃ paṭipakkhapariccāgato cāgādhiṭṭhānaṃ . Sabbapāramitāguṇehi upasamato upasamādhiṭṭhānaṃ. Tehi eva parahitopāyakosallato paññādhiṭṭhānaṃ.
由此六种波罗蜜，依四种坚定意志而成总摄。集合所有波罗蜜的整体总摄有四种坚定意志，即真理坚定意志、布施坚定意志、安住坚定意志与智慧坚定意志。所谓坚定者是指“凭此基础而坚持”、“从此坚持”、“仅以坚定意志为持”、“真理之坚定意志”、“坚持真理的坚定意志”等。其余亦如是。于此尤其具足世间以上功德的圆满修习者，为利益众生广大众生而生起诸波罗蜜的真理坚定意志。另外相对的舍弃坚定意志者为布施坚定意志；调伏波罗蜜时得安住坚定意志；依以利益众生妙巧方便智得智慧坚定意志。
Visesato pana yācakajanaṃ avisaṃvādetvā dassāmīti paṭijānanato paṭiññaṃ avisaṃvādetvā dānato dānaṃ avisaṃvādetvā anumodanato macchariyādipaṭipakkhapariccāgato deyyadhammapaṭiggāhakadānadeyyadhammakkhayesu lobhadosamohabhayavūpasamato yathārahaṃ yathākālaṃ yathāvidhānañca dānato paññuttarato ca kusaladhammānaṃ caturadhiṭṭhānapadaṭṭhānaṃ dānaṃ. Tathā saṃvarasamādānassa avītikkamanato dussīlyapariccāgato duccaritavūpasamanato paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ sīlaṃ. Yathāpaṭiññaṃ khamanato, parāparādhavikappapariccāgato, kodhapariyuṭṭhānavūpasamanato, paññuttarato, ca caturadhiṭṭhānapadaṭṭhānā khanti. Paṭiññānurūpaṃ parahitakaraṇato, visadapariccāgato, akusalavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ vīriyaṃ. Paṭiññānurūpaṃ lokahitānucintanato, nīvaraṇapariccāgato, cittavūpasamanato, paññuttarato ca caturadhiṭṭhānapadaṭṭhānaṃ jhānaṃ. Yathāpaṭiññaṃ parahitūpāyakosallato, anupāyakiriyāpariccāgato, mohajapariḷāhavūpasamanato, sabbaññutāpaṭilābhato ca caturadhiṭṭhānapadaṭṭhānā paññā.
特别地，对于乞丐等人，不与他们争执，而是给予所求；同样也不与答应者反驳而兑现诺言。给予时不与赠受者争辩，而是欢喜赞叹，放弃诸如渔获等对立行为，护持应供法，断除施与法的缺漏，从而止息贪嗔痴惧烦恼。如实依时依法施舍，有节制并具德行，遵守四正勤戒，可称为布施。如此，以戒定摄乃至不越越戒，舍弃恶行不善行为，具节制且受正行的戒，可称为持戒。依诺言知错能饶恕他人，不生怨恨，息灭忿怒，具节制且受调伏的忍，可称为忍耐。依诺言以利益他人为念，清净无有染污，息灭不善，具节制且受正行的精进，可称为精进。依诺言依世间利益而思虑，远离烦恼，内心安稳，具节制且受正行的禅定，可称为禅那。依诺言以利益他人为根本，远离无所作为，息灭烦乱无明，并具智慧之证，受正行及布施、禅定的正见，可称为智慧。
Tattha ñeyyapaṭiññānuvidhānehi saccādhiṭṭhānaṃ. Vatthukāmakilesakāmapariccāgehi cāgādhiṭṭhānaṃ. Dosadukkhavūpasamehi upasamādhiṭṭhānaṃ. Anubodhapaṭivedhehi paññādhiṭṭhānaṃ. Tividhasaccapariggahitaṃ dosattayavirodhi saccādhiṭṭhānaṃ. Tividhacāgapariggahitaṃ dosattayavirodhi cāgādhiṭṭhānaṃ. Tividhavūpasamapariggahitaṃ dosattayavirodhi upasamādhiṭṭhānaṃ. Tividhañāṇapariggahitaṃ dosattayavirodhi paññādhiṭṭhānaṃ. Saccādhiṭṭhānapariggahitāni cāgūpasamapaññādhiṭṭhānāni avisaṃvādanato paṭiññānuvidhānato ca, cāgādhiṭṭhānapariggahitāni saccūpasamapaññādhiṭṭhānāni paṭipakkhapariccāgato sabbapariccāgaphalattā ca, upasamādhiṭṭhānapariggahitāni saccacāgapaññādhiṭṭhānāni kilesapariḷāhavūpasamanato kāmūpasamanato kāmapariḷāhavūpasamanato ca, paññādhiṭṭhānapariggahitāni saccacāgūpasamādhiṭṭhānāni ñāṇapubbaṅgamato ñāṇānuparivattanato cāti evaṃ sabbāpi pāramiyo saccappabhāvitā cāgaparibyañjitā upasamopabrūhitā paññāparisuddhā. Saccañhi etāsaṃ janakahetu. Cāgo pariggāhakahetu, upasamo parivuddhihetu, paññā pārisuddhihetu. Tathā ādimhi saccādhiṭṭhānaṃ saccapaṭiññattā, majjhe cāgādhiṭṭhānaṃ katapaṇidhānassa parahitāya attapariccāgato. Ante upasamādhiṭṭhānaṃ sabbūpasamapariyosānattā. Ādimajjhapariyosānesu paññādhiṭṭhānaṃ tasmiṃ sati sambhavato asati abhāvato yathāpaṭiññañca bhāvato.
其中，须知依诺言而生的真理恒住称为真谛持。欲断舍真理而生的布施恒住称为布施持。由恼恨痛苦灭尽而生的定恒住称为定持。由觉悟证解而生的慧恒住称为慧持。以三段真理所摄制、断除烦恼之对立的，即为真谛持。以三段布施所摄制、断除烦恼之对立的，即为布施持。因三段定所摄制、斩断烦恼之对立的，即为定持。依三段慧所摄制、破除烦恼之对立的，即为慧持。真谛持、布施持、定持、慧持诸持，因不争辩、依诺言、反过来则因持反面，皆生于相应之周全等果。为止息、净化诸善及波罗蜜故，故此众善俱以真理发起，生布施施波罗蜜，发定而受波罗蜜，发慧而明净。真理者，这四者为因。布施生因，定生增长因，慧为智慧净化因。正初为真理持，中为布施持，以利益他人为主的自我放弃。末则为定持，因诸恒住而生满足。始、中、末皆为波罗蜜。由此因缘，依止于真理持则生及灭，依止于诺言之生灭亦同。
Tattha mahāpurisā satatamattahitaparahitakarehi garupiyabhāvakarehi saccacāgādhiṭṭhānehi gihibhūtā āmisadānena pare anuggaṇhanti. Tathā attahitaparahitakarehi garupiyabhāvakarehi upasamapaññādhiṭṭhānehi ca pabbajitabhūtā dhammadānena pare anuggaṇhanti.
其中，大丈夫者，常以利益自己及他人为念，心怀威严庄重，于真理与布施之恒住中，在世俗间以馈赠食物而奉承他人。又以利益自他为根本、具威严庄重之心于定慧恒住，出家修行后，以法施馈赠他人。
Tattha antimabhave bodhisattassa caturadhiṭṭhānaparipūraṇaṃ. Paripuṇṇacaturadhiṭṭhānassa hi carimakabhavūpapattīti eke. Tatra hi gabbhokkantiṭhitiabhinikkhamanesu paññādhiṭṭhānasamudāgamena sato sampajāno saccādhiṭṭhānapāripūriyā sampatijāto uttarābhimukho sattapadavītihārena gantvā sabbā disā oloketvā saccānuparivattinā vacasā – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti (dī. ni. 2.31; ma. ni. 3.207) tikkhattuṃ sīhanādaṃ nadi.
其中于最后生中，菩萨圆满四正勤戒之恒住。此四正勤戒圆满即最后生之出现。有些经典中记载，于胎内增长、入胎、出生时，于智慧恒住的发起、在家成道者必知，如是了悟后，在七步行之起点，望遍四方，因真理循环之说，于言中高声称：「我为世间最初，我为世间最长久，我为世间最尊贵。」于是发出三声如狮吼。
Upasamādhiṭṭhānasamudāgamena jiṇṇāturamatapabbajitadassāvino catudhammapadesakovidassa yobbanārogyajīvitasampattimadānaṃ upasamo. Cāgādhiṭṭhānasamudāgamena mahato ñātiparivaṭṭassa hatthagatassa ca cakkavattirajjassa anapekkhapariccāgoti.
以定恒住之法的增长，胜过老弱病苦、没有家眷、出家修道的人，得享四法道之知识，具青春健康与丰富生命之福德。以布施恒住之法，摄大族群，犹如手中之王者政权，无所偏爱，慈无所分别地布施。
Dutiye ṭhāne abhisambodhiyaṃ caturadhiṭṭhānaṃ paripuṇṇanti keci. Tattha hi yathāpaṭiññaṃ saccādhiṭṭhānasamudāgamena catunnaṃ ariyasaccānaṃ abhisamayo, tato hi saccādhiṭṭhānaṃ paripuṇṇaṃ. Cāgādhiṭṭhānasamudāgamena sabbakilesūpakkilesapariccāgo, tato hi cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgamena paramūpasamappatti, tato hi upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññādhiṭṭhānasamudāgamena anāvaraṇañāṇapaṭilābho, tato hi paññādhiṭṭhānaṃ paripuṇṇanti. Taṃ asiddhaṃ, abhisambodhiyāpi paramatthabhāvato.
在第二地中，某些人亦圆满菩萨觉悟的四正勤戒恒住。于此，以真理恒住之法发起四圣谛的觉悟，因此真谛恒住圆满。以布施恒住之法舍弃一切烦恼及其污垢，因此布施恒住圆满。以定恒住之法证得极乐，因此定恒住圆满。以慧恒住之法获无障碍的智慧，因此慧恒住亦圆满。此未可得验的说法，乃据菩萨觉悟之最深义而说。
Tatiye ṭhāne dhammacakkappavattane caturadhiṭṭhānaṃ paripuṇṇanti aññe. Tattha hi saccādhiṭṭhānasamudāgatassa dvādasahi ākārehi ariyasaccadesanāya saccādhiṭṭhānaṃ paripuṇṇaṃ. Cāgādhiṭṭhānasamudāgatassa saddhammamahāyāgakaraṇena cāgādhiṭṭhānaṃ paripuṇṇaṃ. Upasamādhiṭṭhānasamudāgatassa sayaṃ upasantassa paresaṃ upasamanena upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññādhiṭṭhānasamudāgatassa veneyyānaṃ āsayādiparijānanena paññādhiṭṭhānaṃ paripuṇṇanti. Tadapi asiddhaṃ, apariyositattā buddhakiccassa.
在第三阶段，即转动法轮时，有人圆满四种坚定立场。这里所谓的四种坚定立场，是指从真实谛坚定立场出现时，有十二种形式，谓之真实谛坚定立场圆满；从布施坚定立场出现时，因坚信正法大布施的行为，布施坚定立场圆满；从静虑坚定立场出现时，自己安静，而促进他人安静，静虑坚定立场遂得圆满；从智慧坚定立场出现时，能断除诸恶染习，智慧坚定立场亦圆满。虽然如此，仍称为未究竟且未具足的佛行。
Catutthe ṭhāne parinibbāne caturadhiṭṭhānaṃ paripuṇṇanti apare. Tatra hi parinibbutattā paramatthasaccasampattiyā saccādhiṭṭhānaṃ paripuṇṇaṃ. Sabbūpadhipaṭinissaggena cāgādhiṭṭhānaṃ paripuṇṇaṃ. Sabbasaṅkhārūpasamena upasamādhiṭṭhānaṃ paripuṇṇaṃ. Paññāpayojanapariniṭṭhānena paññādhiṭṭhānaṃ paripuṇṇanti. Tatra mahāpurisassa visesena mettākhette abhijātiyaṃ saccādhiṭṭhānasamudāgatassa saccādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena karuṇākhette abhisambodhiyaṃ paññādhiṭṭhānasamudāgatassa paññādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena muditākhette dhammacakkappavattane cāgādhiṭṭhānasamudāgatassa cāgādhiṭṭhānaparipūraṇamabhibyattaṃ, visesena upekkhākhette parinibbāne upasamādhiṭṭhānasamudāgatassa upasamādhiṭṭhānaparipūraṇamabhibyattanti daṭṭhabbaṃ.
在第四阶段，即进入般涅槃时，有人圆满四种坚定立场。此时，因究竟般涅槃达成究竟真实谛，真实谛坚定立场得圆满；因断除一切缠缚，布施坚定立场得圆满；因一切造作皆已无余静止，静虑坚定立场得圆满；因智慧系结缘尽，智慧坚定立场得圆满。此中，特别于圣者大人之慷慨领域，在真实谛坚定立场集聚处，出现真实谛坚定立场圆满特征；特别于慈悲领域，在智慧坚定立场集聚处，显智慧坚定立场圆满特征；特别于欢喜领域，在转动法轮的布施坚定立场集中处，示布施坚定立场圆满特征；特别于舍弃领域，即般涅槃时的静虑坚定立场集聚处，显示静虑坚定立场之圆满，皆当观察。
Tatra saccādhiṭṭhānasamudāgatassa saṃvāsena sīlaṃ veditabbaṃ. Cāgādhiṭṭhānasamudāgatassa saṃvohārena soceyyaṃ veditabbaṃ. Upasamādhiṭṭhānasamudāgatassa āpadāsu thāmo veditabbo. Paññādhiṭṭhānasamudāgatassa sākacchāya paññā veditabbā. Evaṃ sīlājīvacittadiṭṭhivisuddhiyo veditabbā. Tathā saccādhiṭṭhānasamudāgamena dosāgatiṃ na gacchati avisaṃvādanato. Cāgādhiṭṭhānasamudāgamena lobhāgatiṃ na gacchati anabhisaṅgato. Upasamādhiṭṭhānasamudāgamena bhayāgatiṃ na gacchati anaparādhato. Paññādhiṭṭhānasamudāgamena mohāgatiṃ na gacchati yathā bhūtāvabodhato.
此时，应当从真实谛坚定立场的同住状态认识持戒；从布施坚定立场的会合状态应思净化行为；从静虑坚定立场出现时，识别安住于禅中的安定；从智慧坚定立场集聚时，则需从辩论、讨论中洞察智慧。如此，便可见得持戒、生活、心意与见解之净洁。又依真实谛坚定立场所至，烦恼不会增长，缘于不争论而生；布施坚定立场所至，贪欲不会增长，缘于无贪着而住；静虑坚定立场所至，怖畏不会增长，缘于无过失而住；智慧坚定立场所至，愚痴不会增长，缘于依止实相了达而无生。
Tathā paṭhamena aduṭṭho adhivāseti, dutiyena aluddho paṭisevati, tatiyena abhīto parivajjeti, catutthena asammūḷho vinodeti. Paṭhamena nekkhammasukhappatti, itarehi pavivekaupasamasambodhisukhappattiyo hontīti daṭṭhabbā. Tathā vivekajapītisukhasamādhijapītisukhaapītijakāyasukhasatipārisuddhija- upekkhāsukhappattiyo etehi catūhi yathākkamaṃ honti. Evamanekaguṇānubandhehi catūhi adhiṭṭhānehi sabbapāramisamūhasaṅgaho veditabbo. Yathā ca catūhi adhiṭṭhānehi sabbapāramisaṅgaho, evaṃ karuṇāpaññāhipīti daṭṭhabbaṃ. Sabbopi hi bodhisambhāro karuṇāpaññāhi saṅgahito. Karuṇāpaññāpariggahitā hi dānādiguṇā mahābodhisambhārā bhavanti buddhattasiddhipariyosānāti. Evametāsaṃ saṅgaho veditabbo.
因此，初者刚强恪守戒律；第二者不为所污；第三者无畏而远离恶道；第四者不迷惑且净除烦恼。初者得出离道之乐；其他三者皆获独处、安隐、觉悟之乐。如此由独处之喜、定中之乐、身心喜乐以及念清净和舍念的安乐，四种如法成立。凭借多种善行辅助，这四种坚定立场的聚合便成就一切波罗蜜的总摄。正如此，称为慈悲与智慧双重持有者。其实，诸波罗蜜品总归于慈悲与智慧之持行。持慈悲与智慧者，乃大波罗蜜品波罗蜜之成熟及成办佛果之究竟工具。如此此等总摄应当观察。
Ko sampādanūpāyoti? Sakalassāpi puññādisambhārassa sammāsambodhiṃ uddissa anavasesasambharaṇaṃ avekallakāritāyogena, tattha ca sakkaccakāritā ādarabahumānayogena, sātaccakāritā nirantarayogena, cirakālādiyogo ca antarā avosānāpajjanenāti. Taṃ panassa kālaparimāṇaṃ parato āvi bhavissati. Iti caturaṅgayogo etāsaṃ pāramīnaṃ sampādanūpāyo. Tathā mahāsattena bodhāya paṭipajjantena sammāsambodhāya buddhānaṃ puretarameva attā niyyātetabbo – ‘‘imāhaṃ attabhāvaṃ buddhānaṃ niyyātemī’’ti. Taṃtaṃpariggahavatthuñca paṭilābhato puretarameva dānamukhe nissajjitabbaṃ. ‘‘Yaṃ kiñci mayhaṃ uppajjanakaṃ jīvitaparikkhārajātaṃ, sabbaṃ taṃ sati yācake dassāmi, tesaṃ pana dinnāvasesaṃ eva mayā paribhuñjitabba’’nti.
什么是成办波罗蜜之法门？乃是所有功德及善根圆满具足，为成就正遍知佛果，达成无余圆满功德修习，此中秘诀位于正确的分配施行、值得敬重礼遇、适时不断修行及长久持续积累之中。其所需时间与修行见境亦由外而入逐步显现。此四种结合之修习，乃是波罗蜜之成办途径。大圣者若发心成佛，必先将自身身心付出——“我将自性付与诸佛”。付出成办之阶段所得功德须优先布施予一切，言：“我所有一切供养生命之物，凡是自持的全当施与乞者”。
Evaṃ hissa sammadeva pariccāgāya kate cittābhisaṅkhāre yaṃ uppajjati pariggahavatthu aviññāṇakaṃ saviññāṇakaṃ vā, tattha ye ime pubbe dāne akataparicayo, pariggahavatthussa parittabhāvo, uḷāramanuññatā, parikkhayacintāti cattāro dānavinibandhā, tesu yadā mahābodhisattassa saṃvijjamānesu deyyadhammesu paccupaṭṭhite ca yācakajane dāne cittaṃ na pakkhandati na kamati. Tena niṭṭhamettha gantabbaṃ ‘‘addhāhaṃ dāne pubbe akataparicayo, tena me etarahi dātukamyatā citte na saṇṭhātī’’ti. So evaṃ me ito paraṃ dānābhirataṃ cittaṃ bhavissati, handāhaṃ ito paṭṭhāya dānaṃ dassāmi, nanu mayā paṭikacceva pariggahavatthu yācakānaṃ pariccattanti dānaṃ deti muttacāgo payatapāṇī vosaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa paṭhamo dānavinibandho hato hoti vihato samucchinno.
因如是，由自心正当舍弃而生之身心所有执着与习气，若先前曾有不熟悉先行布施者，尚存执着不舍，产生贪心念忧虑四种布施障碍。当大菩萨将要现前于世间恩施普施时，面对此等布施障碍，心不动摇不厌离。此时应当断除先前执着，观此障碍已断：“由此我曾有执着障碍，今心无尚求受意。”于是其心从此生起趋向布施之愿近而纯正。由此观念，舍弃布施将如期成熟，质问自己：“我若舍弃布施难道还会施受束缚的障碍吗？”答案是否定。凡菩萨初布施障碍皆已除尽，障碍已灭，障碍已破，障碍已集成，于此得尽除。
Tathā mahāsatto deyyadhammassa parittabhāve sati vekalle ca iti paṭisañcikkhati – ‘‘ahaṃ kho pubbe adānasīlatāya etarahi evaṃ paccayavikalo jāto , tasmā idāni mayā parittena vā hīnena vā yathāladdhena deyyadhammena attānaṃ pīḷetvāpi dānameva dātabbaṃ, yenāhaṃ āyatimpi dānapāramiṃ matthakaṃ pāpessāmī’’ti. So itarītarena taṃ dānaṃ deti muttacāgo payatapāṇī vosaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa dutiyo dānavinibandho hato hoti vihato samucchinno.
如是，圣者观照护持法中灭除供养的念起－『我昔者因不守戒，今时由此因缘而动摇不稳，故此刻当以恰当或劣等的供养法，虽自受苦亦当布施，以此护持超越生死的布施波罗蜜，永不蹉跎』。彼便自在放下憍慢，双手合十展现欢喜，广行请求与布施。由此，尊大圣者第二布施障碍消灭，摧破，毁坏，尽除尽净。
Tathā mahāsatto deyyadhammassa uḷāramanuññatāya adātukamyatācitte uppajjamāne iti paṭisañcikkhati – ‘‘nanu tayā sappurisa uḷāratamā sabbaseṭṭhā sammāsambodhi abhipatthitā, tasmā tadatthaṃ tayā uḷāramanuññe eva deyyadhamme dātuṃ yuttarūpa’’nti. So uḷāraṃ manuññañca deti muttacāgo payatapāṇī vossaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāpurisassa tatiyo dānavinibandho hato hoti vihato samucchinno.
如是，圣者观照法中怨恨心起时不欲布施，思维曰－『若彼善男子中最具怨恨者乃得正觉成道，故彼怨恨心依法理为赞助布施正当』。遂放下憍慢，双手合十生起欢喜，广行请求与布施。由此，伟大圣者第三布施障碍消灭，摧破，毁坏，尽除尽净。
Tathā mahāsatto dānaṃ dento yadā deyyadhammassa parikkhayaṃ passati, so iti paṭisañcikkhati – ‘‘ayaṃ kho bhogānaṃ sabhāvo, yadidaṃ khayadhammatā vayadhammatā ca. Api ca me pubbe tādisassa dānassa akatattā evaṃ bhogānaṃ parikkhayo dissati, handāhaṃ yathāladdhena deyyadhammena parittena vā vipulena vā dānameva dadeyyaṃ, yenāhaṃ āyatiṃ dānapāramiyā matthakaṃ pāpuṇissāmī’’ti. So yathāladdhena dānaṃ deti muttacāgo payatapāṇī vosaggarato yācayogo dānasaṃvibhāgarato. Evaṃ mahāsattassa catuttho dānavinibandho hato hoti vihato samucchinno. Evaṃ ye ye dānapāramiyā vinibandhabhūtā anatthā, tesaṃ tesaṃ yathārahaṃ paccavekkhitvā paṭivinodanaṃ upāyo. Yathā ca dānapāramiyā, evaṃ sīlapāramiādīsupi daṭṭhabbaṃ.
如是，圣者当欲布施时见护持法将灭，思维曰－『此世间诸财物本质是无常、灭亡，且我昔时亦未能成就此布施功德，然今当以适当护持法或丰富布施，藉此得成就布施波罗蜜之力量，永不蹉跎』。遂依此布施，放下憍慢，双手合十生起欢喜，广行请求与布施。由此，尊大圣者第四布施障碍消灭，摧破，毁坏，尽除尽净。凡所有布施波罗蜜障碍者，皆应随宜观照调伏。此如布施波罗蜜，戒波罗蜜等亦当如是观。
Api ca yaṃ mahāsattassa buddhānaṃ attasanniyyātanaṃ, taṃ sammadeva sabbapāramīnaṃ sampādanūpāyo. Buddhānañhi attānaṃ niyyātetvā ṭhito mahāpuriso tattha tattha bodhisambhārapāripūriyā ghaṭento vāyamanto sarīrassa sukhūpakaraṇānañca upacchedakesu dussahesupi kicchesu durabhisambhavesupi sattasaṅkhārasamupanītesu anatthesu tibbesu pāṇaharesu ‘‘ayaṃ mayā attabhāvo buddhānaṃ pariccatto, yaṃ vā taṃ vā ettha hotū’’ti taṃnimittaṃ na kampati na vedhati, īsakampi aññathattaṃ na gacchati, kusalārambhe aññadatthu acalādhiṭṭhānova hoti, evaṃ attasanniyyātanampi etāsaṃ sampādanūpāyo.
且圣者观照佛陀自相分别之道理，此乃圆满一切波罗蜜成就之方便法门。佛自净身立于正位之时，承载菩提增上修满如是一切资具，如容器盛装，有少难净之污，有七种不善染污与杂乱恶业为难破除。彼观此自相为诸佛所依所守，或彼或此皆不动摇不动心，亦不偏离正业所建立之坚定；如是自相分别正是彼诸波罗蜜圆满的方便法门。
Api ca samāsato katābhinīhārassa attani sinehassa parisosanaṃ paresu ca sinehassa parivaḍḍhanaṃ etāsaṃ sampādanūpāyo. Sammāsambodhisamadhigamāya hi katamahāpaṇidhānassa mahāsattassa yāthāvato parijānanena sabbesu dhammesu anupalittassa attani sineho parikkhayaṃ pariyādānaṃ gacchati, mahākaruṇāsamāsevanena pana piyaputte viya sabbasatte sampassamānassa tesu mettākaruṇāsineho parivaḍḍhati, tato ca taṃtadavatthānurūpaṃ attaparasantānesu lobhadosamohavigamena vidūrīkatamacchariyādibodhisambhārapaṭipakkho mahāpuriso dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahavatthūhi caturadhiṭṭhānānugatehi accantaṃ janassa saṅgahakaraṇena upari yānattaye avatāraṇaṃ paripācanañca karoti.
且总说般若光明照耀之爱心与亲切，既在己身收敛怨嫉之情，又增长对他众生喜悦慈爱。求得正觉之圣者，以周全了知之智慧，令内心无诸缺失，破坏此自爱之执，发起周遍一切众生无量慈悲。遂如丝网般，彼圣人以四功德条件之布施、慈语、两利解说、行为等，彻底调伏众生烦恼使之安乐，彼以无间断调伏造作，令已安住于净淨欢喜，达至顶境完全成熟。
Mahāsattānañhi mahākaruṇā mahāpaññā ca dānena alaṅkatā, dānaṃ piyavacanena, piyavacanaṃ atthacariyāya, atthacariyā samānattatāya alaṅkatā saṅgahitā ca. Tesaṃ sabbepi satte attanā nibbisese katvā bodhisambhāresu paṭipajjantānaṃ sabbattha samānasukhadukkhatāya samānattatāya siddhi. Buddhabhūtānampi ca teheva catūhi saṅgahavatthūhi caturadhiṭṭhānaparipūritābhivuddhehi janassa accantikasaṅgahakaraṇena abhivinayanaṃ sijjhati. Dānañhi sammāsambuddhānaṃ cāgādhiṭṭhānena paripūritābhivuddhaṃ, piyavacanaṃ saccādhiṭṭhānena, atthacariyā paññādhiṭṭhānena, samānattatā upasamādhiṭṭhānena paripūritābhivuddhā. Tathāgatānañhi sabbasāvakapaccekabuddhehi samānattatā parinibbāne. Tatra hi nesaṃ avisesato ekībhāvo. Tenevāha ‘‘natthi vimuttiyā nānatta’’nti. Honti cettha –
圣者於慈悲广大智慧中以布施装饰，以慈语装饰，以慈语达至利益他行之相同，以利益他行为等同受持修习并摄整。彼所有诸众生，悉皆舍弃自我，入诸菩提资粮之路，于一切处得同苦乐之平等并圆满。诸如佛及其弟子外道亦被此四种条件所调伏、圆满，使大众于彼无间断和合处，得到完全镇摄。布施者之布施，以正觉佛之施舍坚定而滋长；慈语以真实坚定而久固；利益他行则以智慧坚定而增长；平等则以安乐坚定而完备。于如来、一切弟子、缘觉、辟支佛中，平等涅槃；其中无别离。一切正如经典立言云：「解脱处无差别」。此处即是此义。
‘‘Sacco cāgī upasanto, paññavā anukampako;
『萨咖』者，远离财物者，心静者，智慧丰富者，慈悲丰富者。
Sambhatasabbasambhāro, kaṃ nāmatthaṃ na sādhaye.
积累已成之所有一切功德，何物名义未能成就者无有。
‘‘Mahākāruṇiko satthā, hitesī ca upekkhako;
『大慈悲者』者，导师也，慈利众生者，且平等观照者。
Nirapekkho ca sabbattha, aho acchariyo jino.
于诸处无分别，远离挂碍者，啊，奇异的胜者也。
‘‘Viratto sabbadhammesu, sattesu ca upekkhako;
远离一切法，且于众生持平等心者，
Sadā sattahite yutto, aho acchariyo jino.
恒与众生利合者，啊，奇异的胜者也。
‘‘Sabbadā sabbasattānaṃ, hitāya ca sukhāya ca;
「一切众生，常为其利益与安乐，
Uyyutto akilāsū ca, aho acchariyo jino’’ti.
出世间，远离纷扰，啊，殊胜的圣者。」
Kittakena kālena sampādananti? Heṭṭhimena tāva paricchedena cattāri asaṅkhyeyyāni mahākappānaṃ satasahassañca, majjhimena aṭṭha asaṅkhyeyyāni mahākappānaṃ satasahassañca, uparimena pana soḷasa asaṅkhyeyyāni mahākappānaṃ satasahassañca. Ete ca bhedā yathākkamaṃ paññādhikasaddhādhikavīriyādhikavasena ñātabbā. Paññādhikānañhi saddhā mandā hoti paññā tikkhā, saddhādhikānaṃ paññā majjhimā hoti, vīriyādhikānaṃ paññā mandā, paññānubhāvena ca sammāsambodhi adhigantabbāti aṭṭhakathāyaṃ vuttaṃ.
圣者成就的时间以何计量？以最下者极细分，约计有四无量劫的万千倍及百倍；以中者次细分，约计有八无量劫的万千倍及百倍；以上者极粗分，约计有十六无量劫的万千倍及百倍。这些差别须依照智慧、信心、精进高下分别而知。信心高者智慧低，信心中等者智慧适中，精进高者智慧低。正因拥有智慧的援持，方能成就正觉，这即为注疏所述。
Apare pana ‘‘vīriyassa tikkhamajjhimamudubhāvena bodhisattānaṃ ayaṃ kālavibhāgo’’ti vadanti. Avisesena pana vimuttiparipācanīyānaṃ dhammānaṃ tikkhamajjhimamudubhāvena yathāvuttakālabhedena bodhisambhārā tesaṃ pāripūriṃ gacchantīti tayopete kālabhedā yuttātipi vadanti. Evaṃ tividhā hi bodhisattā abhinīhārakkhaṇe bhavanti ugghahaṭitaññūvipañcitaññūneyyabhedena. Tesu yo ugghaṭitaññū, so sammāsambuddhassa sammukhā catuppadikaṃ gāthaṃ suṇanto gāthāya tatiyapade apariyosite eva chahi abhiññāhi saha paṭisambhidāhi arahattaṃ adhigantuṃ samatthūpanissayo hoti, sace sāvakabodhiyaṃ adhimutto siyā.
他人则以「此乃菩萨所依之时间，兼具精进、智慧、中等三种性质」说。究竟应生清净解脱功德之法，理应用智慧、精进等适当时间区分，称之为菩萨法宝，逐渐成就圆满。菩萨正是此三种时段之内，分别具备觉悟、洞彻和审辨能力的人。其中，具觉悟者，能在如来面前听闻四句偈，第三句不受疑惑，则得六种神通及分解智慧，足以成就阿拉汉果，若修习佛子果亦可。此为根本依止。
Dutiyo bhagavato sammukhā catuppadikaṃ gāthaṃ suṇanto apariyosite eva gāthāya catutthapade chahi abhiññāhi arahattaṃ adhigantuṃ samatthūpanissayo hoti, yadi sāvakabodhiyaṃ adhimutto siyā.
第二者，能听闻如面对面四句偈，且坚信第四句不乱，亦得六种神通，能成就阿拉汉果，若念佛子果，有成就依止。
Itaro pana bhagavato sammukhā catuppadikaṃ gāthaṃ sutvā pariyositāya gāthāya chahi abhiññāhi arahattaṃ pattuṃ samatthūpanissayo hoti.
其他人则闻如面对面四句偈及解释偈，信服解释偈，且受六种神通，有成就阿拉汉果的根本依止。
Tayopete vinā kālabhedena katābhinīhāro buddhānaṃ santike laddhabyākaraṇā ca anukkamena pāramiyo paripūrentā yathākkamaṃ yathāvuttabhedena kālena sammāsambodhiṃ pāpuṇanti. Tesu tesu pana kālabhedesu aparipuṇṇesu te te mahāsattā divase divase vessantaradānasadisaṃ mahādānaṃ dentāpi tadanurūpe sīlādisabbapāramidhamme ācinantāpi pañca mahāpariccāge pariccajantāpi ñātatthacariyā lokatthacariyā buddhatthacariyā paramakoṭiṃ pāpentāpi antarā ca sammāsambuddhā bhavissantīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇassa aparipaccanato buddhakārakadhammānaṃ apariniṭṭhānato. Paricchinnakālanipphāditaṃ viya hi sassaṃ yathāvuttakālaparicchedena parinipphāditā sammāsambodhi tadanantarā sabbussāhena vāyamantenāpi na sakkā adhigantunti pāramipāripūri yathāvuttakālavisesena sampajjatīti veditabbaṃ.
若不依时间差别而为修行，诸佛在彼之所，应得之义，依次第成长度法，依适当和应宣之别，终将如法时节成就正觉。然每一时间差别中未圆满者，即使彼等大士每日似赐夏安居般广大利益，虽施大施，亦奉行相应之戒及所有度品，纵行五大供养，放逸于无亲近者、世间及如来诸行，虽登至极高境界，而其中无是恒定之处。何以故？因智慧未成熟，未竟佛道诸因；犹如被分段终结，正觉之成就亦依适时段而完成，即便极力精进，亦无法于特别时间中成就度法圆满，故当知之。
Ko ānisaṃsoti? Ye te katābhinīhārānaṃ bodhisattānaṃ –
何谓此因缘？即若彼等修行诸大士，
‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;
皆具诸法圆满，必将在正觉时生於人间；
Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.
长久轮回为中长，计百千万劫之久；
‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca;
未生于地狱，亦未生于梵天等他方天界；
Nijjhāmataṇhā khuppipāsā, na honti kālakañjikā.
渴爱消散极易，饥渴难触，非小时间者也。
‘‘Na honti khuddakā pāṇā, upapajjantāpi duggatiṃ;
‘‘小乘众生中，即便再次生起者，亦无堕入恶道者；
Jāyamānā manussesu, jaccandhā na bhavanti te.
在人类中正在出生的，也绝不会成为盲目无知者。
‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā;
听觉所缺乏者无有，小鸟之类哑哑无声；
Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.
亦不具女性形象，或兼具双方特征之盲者。
‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā;
他们非具完全觉知者，境界固定之人；
Muttā ānantarikehi, sabbattha suddhagocarā.
但已获解脱者于中间界，如实清净所现者，遍处皆是。
‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;
『不正见』者，不依止也，表现为业行为察见；
Vasamānāpi saggesu, asaññaṃ nūpapajjare.
即使被拘禁于诸天界中，仍不堕入无知；
‘‘Suddhāvāsesu devesu, hetu nāma na vijjati;
在清净衣着之天众中，因缘根本不存在；
Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;
舍离出家生活之善人，断除有无缠缚；
Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti. (dha. sa. aṭṭha. nidānakathā; jā. aṭṭha. 1.dūrenidānakathā; apa. aṭṭha. 1.dūrenidānakathā) –
行世间利益之行，为圆满一切波罗蜜而行。」（此义见《法句经》、《八支经注释》及各因缘注释）—
Evaṃ saṃvaṇṇitā ānisaṃsā. Ye ca ‘‘sato sampajāno, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamatī’’tiādinā (ma. ni. 3.200; dī. ni. 2.17) soḷasa acchariyabbhutadhammappakārā, ye ca ‘‘sītaṃ byapagataṃ hoti, uṇhañca upasammatī’’tiādinā (bu. vaṃ. 2.83) ‘‘jāyamāne kho, sāriputta, bodhisatte ayaṃ dasasahassī lokadhātu saṅkampati sampakampati sampavedhatī’’tiādinā (ma. ni. 3.201; dī. ni. 2.32) ca dvattiṃsa pubbanimittappakārā, ye vā panaññepi bodhisattānaṃ adhippāyasamijjhanaṃ kammādīsu vasībhāvoti evamādayo tattha tattha jātakabuddhavaṃsādīsu dassitākārā ānisaṃsā, te sabbepi etāsaṃ ānisaṃsā. Tathā yathānidassitabhedā alobhādosādiguṇayugalādayo cāti veditabbā.
以上诸缘，悉皆描述。或谓『沙利弗，若善修念正觉者离开欲身，穿越母腹』等（见《大念处经注释》、《长部经注释》），乃十六种奇异殊胜功德展现；或云『身冷静安，热得平息』等（比库传记2.83）；又云『生时，世尊，沙利弗，十万众生界震动摇摆哀号』（《大念处经注释》、《长部经注释》）；共三十二种前行因缘表现。又或说彼等于菩萨之胜果及业力等，展现支配力，亦可见于《本生传》及佛传诸文献。此皆为其因缘，皆属此等因缘之表现。依此，如所分别者，即勒相贪嗔痴等诸恶及诸善德的双重配对，亦当知晓。
Api ca yasmā bodhisatto abhinīhārato paṭṭhāya sabbasattānaṃ pitusamo hoti hitesitāya, dakkhiṇeyyako garu bhāvanīyo paramañca puññakkhettaṃ hoti guṇavisesayogena. Yebhuyyena ca manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatāhi anupālīyati, mettākaruṇāparibhāvitasantānatāya vāḷamigādīhi ca anabhibhavanīyo hoti, yasmiṃ yasmiñca sattanikāye paccājāyati, tasmiṃ tasmiṃ uḷārena vaṇṇena uḷārena yasena uḷārena sukhena uḷārena balena uḷārena ādhipateyyena aññe satte abhibhavati puññavisesayogato.
又如菩提萨埵一旦专意矢志，恰似所有众生的父者，慈悲护念一切众生，为利益其安乐而努力。因其品德高尚，应当敬重，善于修行，是极为功德深厚的田地。无论人类爱慕其恩，无人类亦爱慕其德，天神护持之；以其慈悲及悲悯广布，犹如如意宝、金刚石或象牙一般难以迈越。彼于各类众生中降生，凭借其优异的威仪、风采、荣耀、安乐、力量与权势，拥有功德特异的结合，能摄受其他众生。
Appābādho hoti appātaṅko, suvisuddhā cassa saddhā hoti suvisadā, suvisuddhaṃ vīriyaṃ, satisamādhipaññā suvisadā, mandakileso hoti mandadaratho mandapariḷāho, kilesānaṃ mandabhāveneva suvaco hoti padakkhiṇaggāhī, khamo hoti sorato, sakhilo hoti paṭisanthārakusalo, akkodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī, asāraddho hoti appamatto, parato upatāpasaho hoti paresaṃ anupatāpī, yasmiñca gāmakhette paṭivasati, tattha sattānaṃ bhayādayo upaddavā yebhuyyena anuppannā nuppajjanti, uppannā ca vūpasammanti, yesu ca apāyesu uppajjati, na tattha pacurajano viya dukkhena adhimattaṃ pīḷīyati, bhiyyosomattāya saṃvegamāpajjati. Tasmā mahāpurisassa yathārahaṃ tasmiṃ tasmiṃ bhave labbhamānā ete sattānaṃ pitusamatādakkhiṇeyyatādayo guṇavisesā ānisaṃsāti veditabbā.
其无忧无惧，具足清净之信心，精进清洁，正念定慧甚为纯明。其烦恼淡泊清浅，难染难逐；于诸烦恼轻薄者言语圆通、善于洞察；具持宽容、和谐调顺，善于与人和解；不生忿怒，无恨无怨；无诤辩，无谩骂；不嫉妒，不吝惜；无贪爱、不放逸；不虚伪不妄语；不骄慢自满；不懈怠警觉；对他人善刑责心不甚；于他众遭受苦及危险，虽未出生则不生怖畏，已出生则能镇静，无复增加苦难至极之猛烈忧伤。故应知，圣人于各个世间所处，皆具父者之慈悲、敬重与诸多良善德相作为因缘。
Tathā āyusampadā rūpasampadā kulasampadā issariyasampadā ādeyyavacanatā mahānubhāvatāti etepi mahāpurisassa pāramīnaṃ ānisaṃsāti veditabbā. Tattha āyusampadā nāma tassaṃ tassaṃ upapattiyaṃ dīghāyukatā ciraṭṭhitikatā, tāya yathāraddhāni kusalasamādānāni pariyosāpeti, bahuñca kusalaṃ upacinoti. Rūpasampadā nāma abhirūpatā dassanīyatā pāsādikatā, tāya rūpappamāṇānaṃ sattānaṃ pasādāvaho hoti sambhāvanīyo. Kulasampadā nāma uḷāresu kulesu abhinibbatti, tāya jātimadādimadamattānampi upasaṅkamanīyo hoti payirupāsanīyo, tena te nibbisevane karoti. Issariyasampadā nāma mahāvibhavatā mahesakkhatā mahāparivāratā ca, tāhi saṅgaṇhitabbe catūhi saṅgahavatthūhi saṅgaṇhituṃ, niggahetabbe dhammena niggahetuñca samattho hoti.
如是寿命之长久、形貌之美丽、家族之尊贵、权势之显赫、高尚之信誉，亦是圣人波罗蜜因缘，应当了解。其寿命者，谓于各个胎中寿命长久，久住不坏，依据此寿命遂成就多种善法，增长多种善业。形貌者，谓美观宁静，适合见闻，能令众生心悦神怡而获利益。家族者，谓显贵族姓族系之出生，令彼等自重骄傲，宜于侍奉侍候，故入其族中得敬重。权势者，谓财富广大、威仪尊贵、拥有随从庞众，得以统率支配各类物与众。
Ādeyyavacanatā nāma saddheyyatā paccayikatā, tāya sattānaṃ pamāṇabhūto hoti, alaṅghanīyā cassa āṇā hoti. Mahānubhāvatā nāma ānubhāvamahantatā, tāya parehi na abhibhūyati, sayameva pana pare aññadatthu abhibhavati dhammena samena yathābhūtaguṇehi ca, evamete āyusampadādayo mahāpurisassa pāramīnaṃ ānisaṃsā, sayañca aparimāṇassa puññasambhārassa parivuḍḍhihetubhūtā yānattaye sattānaṃ avatāraṇassa paripācanassa ca kāraṇabhūtāti veditabbā.
高尚信誉者，谓其受人信任有根据，行为不违犯戒限而受敬重。大名者，谓广大神通法力，能够使他人不能战胜，自己则能战胜他人，以法理与真实的功德具足。诸寿命、形貌等诸种因缘均为圣人波罗蜜道的因子，且因其无量无边功德之增长与盛大具足，故成就众生降生供养之缘及圆满之因。
Kiṃphalanti? Samāsato tāva sammāsambuddhabhāvo etāsaṃ phalaṃ, vitthārato pana dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhādianekaguṇagaṇasamujjalarūpakāyasampatti- adhiṭṭhānasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasāveṇika- buddhadhammappabhutianantāparimāṇa guṇasamudayopasobhinī dhammakāyasirī. Yāvatā pana buddhaguṇā ye anekehipi kappehi sammāsambuddhenāpi vācāya pariyosāpetuṃ na sakkā, idametāsaṃ phalaṃ. Vuttañcetaṃ –
归纳言之，此乃正觉佛身之果报。详言则为三十二广大圣人之相、七十二种辅助标志、殊胜光华诸种妙德，具足坚定意志、威力、良好声誉、庄严度量与极难遇见之智慧十八种，与无量无边佛法真实功德之集会、盛放、光华。长久以来，诸佛之德虽多劫难以尽述，此即他们之究竟果报。正如经典所言—
‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno;
“佛亦可于佛述其文辞，即便于劫中他人亦难别言；
Khīyetha kappo ciradīghamantare, vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; cariyā. aṭṭha. nidānakathā);
业力会随着漫长的时间而消减衰败，然而色相却不会消灭，这乃是如来的教训。
Evamettha pāramīsu pakiṇṇakakathā veditabbā.
关于波罗蜜多法门的分布与种类，应当如是明了理解。
Yaṃ pana pāḷiyaṃ ‘‘datvā dātabbakaṃ dāna’’ntiādinā sabbāpi pāramī ekajjhaṃ dassetvā parato ‘‘kosajjaṃ bhayato disvā’’tiādinā pariyosānagāthādvayaṃ vuttaṃ, taṃ yehi vīriyārambhamettābhāvanā appamādavihārehi yathāvuttā buddhakārakadhammā visadabhāvaṃ gatā sammāsambodhisaṅkhātā ca attano vimutti paripācitā, tehi veneyyānampi vimuttiparipācanāya ovādadānatthaṃ vutthaṃ.
至于巴利语中所说的“布施为布施者之施行”等说法，将所有波罗蜜统一归于一处，再从他处示说“有怖畏如床”，诸如此类句双终章，皆由此而出。那些以奋斗用功、慈心修行、勤勉生活，契合如实的佛教教义，达到清净圆满、具足觉悟与涅槃的圣贤，依据其理当以此为模范，给予他们解脱的成就以推广示现。
Tattha kosajjaṃ bhayato disvā, vīriyārambhañca khematoti iminā paṭipakkhe ādīnavadassanamukhena vīriyārambhe ānisaṃsaṃ dasseti. Āraddhavīriyā hothāti iminā vīriyārambhe niyojeti. Yasmā ca –
其中“有怖畏如床”，连同“奋斗用功安稳”，反映出此与彼两种相反的困难见解，体现了奋斗用功的重要指引。所谓“生起勇猛”即以此奋斗用功作为约束。因为有云——
‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
“不造诸恶，恪守善法，净化心意，是诸佛教”。
Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dha. pa. 183; dī. ni. 2.90; netti. 30, 50) –
『自心之清净，此乃诸佛之教』。
Saṅkhepato . Vitthārato pana sakalena buddhavacanena pakāsitā sabbāpi sampattiyo ekanteneva sammappadhānādhīnā, tasmā bhagavā vīriyārambhe niyojetvā ‘‘esā buddhānusāsanī’’ti āha.
简略言之。但从广博完整的佛陀教导来看，所有功德皆依赖专心精勤，因此世尊嘱咐以勇猛精进为开端，称此为“此即为佛陀的教诫”。
Tatrāyaṃ saṅkhepattho – yvāyaṃ sabbasaṃkilesamūlabhāvato sabbānatthavidhāyakanti kosajjaṃ bhayato tappaṭipakkhato catūhi yogehi anupaddavabhāvasādhanato vīriyārambhañca khemato disvā adhisīlasikkhādisampādanavasena vīriyassa ārambho sammappadhānānuyogo, tattha yaṃ sammadeva niyojana, ‘‘āraddhavīriyā hothā’’ti, esā buddhānaṃ bhagavantānaṃ anusāsanī anusiṭṭhi ovādoti. Sesagāthāsupi imināva nayena attho veditabbo.
此中所谓简略，是指依止诸恶烦恼的根本体，远离众恶，以四种善行为伴而无过失，并且对精进的生起与安稳有所觉察，依此通过精进修行戒律等功德圆满，精进乃专注于正法之努力；其中正当的管理亦即“应当发起精进”，此为诸佛世尊对弟子们的教导和实践的督促。其余韵文亦用此法理加以说明。
Ayaṃ pana viseso – vivādanti viruddhavādaṃ, chavivādavatthuvasena vivadananti attho. Avivādanti vivādapaṭipakkhaṃ mettāvacīkammaṃ, mettābhāvanaṃ vā. Atha vā avivādanti avivādahetubhūtaṃ chabbidhaṃ sāraṇīyadhammaṃ. Samaggāti avaggā, kāyena ceva cittena ca sahitā aviramitā aviyuttāti attho. Sakhilāti sakkīlā mudusīlā, aññamaññamhi muduhadayāti attho. Esā buddhānusāsanīti ettha sabbena sabbaṃ vivādamanupagamma yadidaṃ chasāraṇīyadhammaparipūraṇavasena samaggavāse niyojanaṃ, esā buddhānaṃ anusiṭṭhīti yojetabbaṃ. Samaggavāsañhi vasamānā sīladiṭṭhisāmaññagatā avivadamānā sukheneva tisso sikkhā paripūressantīti satthā samaggavāse niyojanaṃ attano sāsananti dassesi.
此处特殊之处在于“辩论”即反对说，指以辩论来反对敌对论点；“非辩论”即非敌对的辩护，是以慈悲善意作为基础的辩论行为；而“无辩论”乃六种障碍皆断，身心相和，安稳不扰，并且心肠柔和、互相和悦。此即佛陀教诫之全体总结，依此种无忧无虑而行法，带领众人修习正见与善行，佛陀显示这种合和无争正是其教导的要旨。
Pamādanti pamajjanaṃ, kusalānaṃ dhammānaṃ pamussanaṃ akusalesu ca dhammesu cittavossaggaṃ. Vuttañhetaṃ – ‘‘tattha katamo pamādo, kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā, asātaccakiriyatā, anaṭṭhitakiriyatā, olīnavuttitā, nikkhittachandatā, nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ…pe… yo evarūpo pamādo pamajjanā pamajjitattaṃ, ayaṃ vuccati pamādo’’ti (vibha. 846).
所谓粗心懈怠，是对善法的疏忽、对不善法的心不安定。其所说的粗心为——何谓粗心？是指身语意的恶行中或五种欲法中，心念的松散散乱、缺少用心、不恰当行事、不坚定控制、心散漫、不欢喜、不坚忍、不思进取、不保持、不浸染、不维持等行为。此类松懈疏忽之态即称为粗心。
Appamādanti appamajjanaṃ. Taṃ pamādassa paṭipakkhato veditabbaṃ. Atthato hi appamādo nāma satiyā avippavāso, ‘‘satiyā avippavāso’’ti ca niccaṃ upaṭṭhitāya satiyā evetaṃ nāmaṃ. Apare pana ‘‘satisampajaññappadhānā tathā pavattā cattāro arūpino khandhā appamādo’’ti vadanti. Yasmā pana appamādabhāvanā nāma visuṃ ekā bhāvanā natthi. Yā hi kāci puññakiriyā kusalakiriyā, sabbā sā appamādabhāvanātveva veditabbā.
所谓精进不懈，即为粗心的对立面。从意义上应知，精进是息灭念的散乱，即持续不懈的念心。有人说，正念正知四种无形蕴中精进也属于精进之范畴。因精进无疑是一切善行的单一根本。不论任何功德善事，均由精进心所成。
Visesato pana vivaṭṭūpanissayaṃ saraṇagamanaṃ kāyikavācasikasaṃvarañca upādāya sabbā sīlabhāvanā, sabbā samādhibhāvanā, sabbā paññābhāvanā, sabbā kusalabhāvanā, anavajjabhāvanā , appamādabhāvanā. ‘‘Appamādo’’ti hi idaṃ padaṃ mahantaṃ atthaṃ dīpeti, mahantaṃ atthaṃ pariggahetvā tiṭṭhati, sakalampi tepiṭakaṃ buddhavacanaṃ āharitvā appamādapadassa atthaṃ katvā kathento dhammakathiko ‘‘atitthena pakkhando’’ti na vattabbo. Kasmā? Appamādapadassa mahantabhāvato. Tathā hi sammāsambuddho kusinārāyaṃ yamakasālānamantare parinibbānasamaye nipanno abhisambodhito paṭṭhāya pañcacattālīsāya vassesu attanā bhāsitaṃ dhammaṃ ekeneva padena saṅgahetvā dassento ‘‘appamādena sampādethā’’ti (dī. ni. 2.218) bhikkhūnaṃ ovādamadāsi. Tathā cāha – ‘‘seyyathāpi, bhikkhave, yāni kānici jaṅgamānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena, evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ aggamakkhāyatī’’ti (ma. ni. 1.300 thokaṃ visadisaṃ). Tattha appamādabhāvanaṃ sikhāppattaṃ dassento satthā ‘‘bhāvethaṭṭhaṅgikaṃ magga’’nti āha.
特别而言，离开混乱的依止，依止归趣与出离心，身语约束，诸善法的修习以及戒定慧三学的修行，皆是由精进心而成。‘精进’一词显示其重大意义，综合三藏佛语阐明精进涵义，讲法者因其重要性，不可轻视。为何？因正觉佛陀在拘尸那迦竹林附近涅槃时，总结四十五年所说法义，集中一句嘱咐弟子“当以精进成就”。又如佛语：“譬如诸脚踏行之，皆由足合掌而成。诸善法亦如是，皆由精进为根本，是为彼之合掌。”（中部经典）由此佛师示意，“应当发起包含八支正道之一的精进。”
Tassattho – yo esa sīlādikhandhattayasaṅgaho sammādiṭṭhipubbaṅgamo sammādiṭṭhiādīnaṃyeva aṭṭhannaṃ aṅgānaṃ vasena aṭṭhaṅgiko ariyamaggo, taṃ bhāvetha attano santāne uppādetha. Dassanamaggamatte aṭhatvā upari tiṇṇaṃ maggānaṃ uppādanavasena vaḍḍhetha, evaṃ vo appamādabhāvanā sikhāppattā bhavissatīti. Esā buddhānusāsanīti yadidaṃ kusalesu dhammesu appamajjanaṃ, tañca ussukkāpetvā ariyamaggassa bhāvanā esā buddhānaṃ bhagavantānaṃ anusiṭṭhi ovādoti.
此意指的是——如斯聚合持守戒律等蕴业，以正见为先导，专依八支正道之一，即正见，其为八支圣道，故当自心中修持发生。由观见正道之本质，常生起三种圣道增长之意，故欲增长自身修精进无间断之觉悟。此即为佛陀教诲中所说，善法中之正念恒守，勤奋生起圣道修习，正是佛陀的教示和嘱咐。
Iti bhagavā arahattanikūṭeneva cariyāpiṭakadesanaṃ niṭṭhāpesi. Itthaṃ sudantiādīsu itthanti kappe ca satasahassetiādinā (cariyā. 1.1) pakārena. Sudanti nipātamattaṃ. Bhagavāti bhāgyavantatādīhi kāraṇehi bhagavā. Attano pubbacariyanti purimāsu akittipaṇḍitādijātīsu attano paṭipattidukkarakiriyaṃ. Sambhāvayamānoti hatthatale āmalakaṃ viya sammadeva pakāsento. Buddhāpadāniyaṃ nāmāti buddhānaṃ purātanakammaṃ porāṇaṃ dukkarakiriyaṃ adhikicca pavattattā desitattā buddhāpadāniyanti evaṃnāmakaṃ. Dhammapariyāyanti dhammadesanaṃ dhammabhūtaṃ vā kāraṇaṃ. Abhāsitthāti avoca. Yaṃ panettha na vuttaṃ, taṃ heṭṭhā vuttanayattā uttānatthattā ca na vuttanti veditabbaṃ.
于是世尊以阿拉汉成就之道，圆满说完比库戒律藏的教诲。以“这样以来，如此等，乃至一百千劫”等词，作为开示之标志。这里『Sudanti』为语尾助词。『Bhagavā』意为具大福德者等称谓。世尊于自己过去行迹及前世智者等难修行果一一演说，正如土地上清晰透亮的余甘子果实。『Buddhāpadāniyaṃ』者，谓佛陀过去广大而古老且难修之法门。因其上乘且多次宣说，因此被称为『佛陀跬步藏经』。『Dhammapariyāya』者，为佛法敷演或法义。『Abhāsitthāti avoca』言虽已述若未详者，下文将以更高深的论述详解，不可忽视。
Nigamanakathā · 结语。
Ettāvatā ca –
此处稍作分述曰——
Visuddhacarito satthā, buddhicariyāya pāragū;
清净行为之导师，智慧行为已臻彼岸；
Sabbacariyāsu kusalo, lokācariyo anuttaro.
善尽诸行，出世行为无可比拟。
Yaṃ acchariyadhammānaṃ, sabbamacchariyātigo;
超越奇异行持，一切惊异法皆超越。
Attano pubbacariyānaṃ, ānubhāvavibhāvanaṃ.
就自身早期行为之体验加以细致分析。
Desesi nātho cariyā-piṭakaṃ yañca tādino;
世尊宣说那往昔行为之藏及其相关内容；
Dhammasaṅgāhakā therā, saṅgāyiṃsu tatheva ca.
法集之长老们，也依此将其汇集成册。
Tassa atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ;
为了阐明其义理，依托古老注疏之文；
Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.
我依此发心著述，以演绎其意涵。
Yā tattha paramatthānaṃ, niddhāretvā yathārahaṃ;
在此处详细说明真实之义理，周密分析恰当揭示。
Pakāsanā paramattha-dīpanī nāma nāmato.
此〔注疏〕以名称而言，名为『胜义阐明』。
Sampattā pariniṭṭhānaṃ, anākulavinicchayā;
谓功德已成，究竟圆满，无憾无疑之义。
Sādhikāyaṭṭhavīsāya, pāḷiyā bhāṇavārato.
以二十八种成就之法支撑，悉以巴利正语宣说。
Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;
如是，我以种种造作，得至此果。
Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.
凭此功德之感召，承用世尊教法。
Ogāhetvā visuddhāya, sīlādipaṭipattiyā;
摄受清净之戒行等修持，
Sabbepi dehino hontu, vimuttirasabhāgino.
愿一切有形之众生，皆得解脱之殊胜份额。
Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;
愿正觉者教法，长久存在于世间。
Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.
愿所有有根众生，恒具恭敬信心于其中。
Sammā vassatu kālena, devopi jagatīpati;
愿天地时节，乃至诸天王者，皆护持正法。
Saddhammanirato lokaṃ, dhammeneva pasāsatūti.
愿众生乐于闻法，恒依教法得以安慰。
Iti badaratitthavihāravāsinā ācariyadhammapālena · 如此，由住于巴达拉提他寺的护法老师所作。
Katā
所作已成。
Cariyāpiṭakavaṇṇanā niṭṭhitā. · 《所行藏》的注释完毕。