6. Bhesajjakkhandhakaṃ
6. Bhesajjakkhandhakaṃ6. 药篇集
Pañcabhesajjādikathāvaṇṇanā五种药等之说明
§261
261. Bhesajjakkhandhake nacchādentīti ruciṃ na uppādenti.
在药物集内，‘不加遮盖’者，谓未曾生起适意。
§262
262.Susukāti samudde bhavā ekā macchajāti. Kumbhīlātipi vadanti. Saṃsaṭṭhanti parissāvitaṃ. Telaparibhogenāti sattāhakālikaparibhogaṃ sandhāya vuttaṃ.
海中有一类鱼，称为鳀鱼。有时称为斗篷鱼。它们成群聚集，环绕游走。称‘油脂消耗’者，指其寿命短暂而使用油脂的状况。
§263
263.Piṭṭhehīti pisitehi. Ubbhidaṃ nāma ūsarapaṃsumayaṃ.
263.『以背脊』者，即以肉也。所谓『涌出之地』，乃由盐碱沙土所成之地也。
§264
264.Chakaṇanti gomayaṃ. Pākatikacuṇṇaṃ nāma apakkakasāvacuṇṇaṃ. Tena ṭhapetvā gandhacuṇṇaṃ sabbaṃ vaṭṭatīti vadanti.
264.『粪土』者，即牛粪也。『天然粉末』者，即未经煎煮之收敛性粉末也。诸师言：除此之外，所有香粉皆可用也。
§265
265.Suvaṇṇagerukoti suvaṇṇatutthādi. Añjanūpapisananti añjanatthāya upapisitabbaṃ yaṃ kiñci cuṇṇajātaṃ.
265.『金赭石』者，即金绿矾等物也。『研磨眼药』者，凡为涂眼之用而须研磨之一切粉末类皆是也。
§268
268.Sāmaṃ gahetvāti ettha sappadaṭṭhassa atthāya aññena bhikkhunā gahitampi sāmaṃ gahitasaṅkhameva gacchatīti veditabbaṃ.
“同取”，此处为通说之义，意即即使由他比库持有，也应视为同一整体的取持。
§269
269.Gharadinnakābādho nāma vasīkaraṇatthāya gharaṇiyā dinnabhesajjasamuṭṭhito ābādho. Tenāha ‘‘vasīkaraṇapāṇakasamuṭṭhitarogo’’ti. Ghara-saddo cettha abhedena gharaṇiyā vattamāno adhippeto. ‘‘Akaṭayūsenāti anabhisaṅkhatena muggayūsena. Kaṭākaṭenāti mugge pacitvā acāletvāva parissāvitena muggasūpenā’’ti gaṇṭhipadesu vuttaṃ.
房内湿气病名为湿气，是由屋内因房屋主人体内湿气药剂引起的疾病。因此云“由湿气药剂引起的病。”此处“房”字并无区别，而是指房屋之意，因当地习用。所谓“无预谋之毒意”者，是指非蓄意的毒性；“加害者”意谓经过器物蒸煮后，虽无意但确实由湿气毒素所引发的痛楚，犹如用热毒膏药敷于身体。此义说于缚饰辞中。
Guḷādianujānanakathāvaṇṇanā糖等之允许说明
§272
272.Guḷakaraṇanti guḷakaraṇaṭṭhānaṃ, ucchusālanti vuttaṃ hoti.
糖厂指糖制造场所，盐厂指制盐之处。
§274
274.Avissatthāti sāsaṅkā.
没有错误之意。
§276
276.Appamattakepipavārentīti appamattakepi gahite pavārenti, ‘‘bahumhi gahite aññesaṃ nappahotī’’ti maññamānā appamattakaṃ gahetvā pavārentīti adhippāyo. Paṭisaṅkhāpi paṭikkhipantīti ‘‘divā bhojanatthāya bhavissatī’’ti sallakkhetvāpi paṭikkhipanti.
即便稍有疏忽也可放行，原意为即便多处拘禁，若其中无其他人，则轻微者可得释放。此为本义。又谓若认为稍微放行即放弃，则意为“白天为进食而必需”，即昼行放弃。
§279
279. Sambādhe dahanakammaṃ paṭikkhepābhāvo vaṭṭati.
在炉灶上燃烧之行为，若无阻止，则将继续延续。
§280
280.Ubhatopasannāti ubhayato pasannā. Māghātoti ‘‘mā ghātetha pāṇino’’ti evaṃ māghātaghositadivaso.
双方面的温和心态。所谓“不杀”日，即禁止杀害的清净日。
Yāgumadhugoḷakādikathāvaṇṇanā粥、蜜丸等之说明
§282
282.Madhugoḷakanti sakkarādisaṃyuttapūvaṃ. Āyuṃ detīti āyudānaṃ deti. Vaṇṇanti sarīravaṇṇaṃ. Sukhanti kāyikacetasikasukhaṃ. Balanti sarīrathāmaṃ. Paṭibhānanti yuttamuttapaṭibhānaṃ. Vātaṃ anulometīti vātaṃ anulometvā harati. Vatthiṃ sodhetīti dhamaniyo suddhaṃ karoti. Āmāvasesaṃ pācetīti sace āmāvasesakaṃ hoti, taṃ pāceti. Anuppavecchatīti deti. Vātañca byapanetīti sambandhitabbaṃ.
282. 关于“Madhugoḷakanti”连结“萨咖”等人的部分，文义依次解说如下。所谓“寿命者”，是施予寿命的施舍品；“色者”，是指身体的颜色；“安乐者”，是指身心的安乐；“力者”，是指身体的力量；“智辩者”，是指适切而高超的辩才。所谓“风顺流者”，是指顺风将风摄取；所谓“净化血管者”，是指脉管使其清净。所谓“若日食所侵者”，即若遭遇日食时则加以净除。所谓“不吝施者”，即施予。关于“风侵扰者”，是与此义相关。
§283
283. Nanu ca ‘‘paramparabhojanena kāretabbo’’ti kasmā vuttaṃ. Paramparabhojanañhi pañcannaṃ bhojanānaṃ aññatarena nimantitassa taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhuñjantassa hoti, ime ca bhikkhū bhojjayāguṃ paribhuñjiṃsu, pañcasu bhojanesu aññataranti āha ‘‘bhojjayāguyā hi pavāraṇā hotī’’ti. Yasmā pañcannaṃ bhojanānaṃ aññataraṃ paṭikkhipantassa vuttā pavāraṇā bhojjayāguṃ paṭikkhipantassapi hotiyeva, tasmā bhojjayāgupi odanagatikāyevāti adhippāyo.
283. 关于“为何说‘应以上交饭食’？”此理因何。上交饭食，乃五种饭食中受邀请者置一物，另一受邀请者则食另一种的行为。此五种饭食中各有别异者，众比库共同取用所供应的饭食，故言“对于饭食聚会有开放节”。因五种饭食中彼此放弃某一者时，被放弃者所拥有的饭食节对其也具约束力，故此饭食聚会即有此规则乃是权宜之计。
§284
284.Sukhumojaṃpakkhipiṃsūti ‘‘bhagavā paribhuñjissatī’’ti maññamānā pakkhipiṃsu.
284. 关于“苏胡摩讷叉迦迦拉柬皮”，意指“世尊将共同供用”，信以为真而共享之。
Pāṭaligāmavatthukathāvaṇṇanā巴嗒厘村因缘之说明
§285
285.Pāṭaligāmoti (udā. aṭṭha. 76) evaṃnāmako magadharaṭṭhe eko gāmo. Tassa kira gāmassa māpanadivase gāmaṅgaṇaṭṭhāne dve tayo pāṭalaṅkurā pathavito ubbhijjitvā nikkhamiṃsu. Tena taṃ ‘‘pāṭaligāmo’’ tveva vohariṃsu. Tadavasarīti taṃ pāṭaligāmaṃ avasari anupāpuṇi. Pāṭaligāmikāti pāṭaligāmavāsino. Upāsakāti te kira bhagavato paṭhamadassanena keci saraṇesu ca sīlesu ca patiṭṭhitā. Tena vuttaṃ ‘‘upāsakā’’ti. Yena bhagavā tenupasaṅkamiṃsūti pāṭaligāme kira ajātasattuno licchavirājūnañca manussā kālena kālaṃ gantvā gehasāmike gehato nīharitvā māsampi aḍḍhamāsampi vasanti. Tena pāṭaligāmavāsino manussā niccupaddutā ‘‘etesañceva āgatakāle vasanaṭṭhānaṃ bhavissatīti ekapasse issarānaṃ bhaṇḍapaṭisāmanaṭṭhānaṃ, ekapasse vasanaṭṭhānaṃ, ekapasse āgantukānaṃ addhikamanussānaṃ, ekapasse daliddānaṃ kapaṇamanussānaṃ, ekapasse gilānānaṃ vasanaṭṭhānaṃ bhavissatī’’ti sabbesaṃ aññamaññaṃ aghaṭṭetvā vasanappahonakaṃ nagaramajjhe mahatiṃ sālaṃ kāresuṃ, tassa nāmaṃ āvasathāgāranti. Āgantvā vasanti ettha āgantukāti āvasatho, tadeva āgāraṃ āvasathāgāraṃ.
285. 所谓“袞陀利村”，依据上座部注释篇章第76节，是位于摩揭陀国的一个村庄。相传该村庄附近测量土地时，在村边地界出土了二三根大棕榈柱，村庄因此叫作“袞陀利村”。当时该村庄未能及时建成安置场所，住此村庄者便称为袞陀利村民。所谓“居士”，是指那些借由世尊初次示现，身处避难处及持守清规戒律者。据此传说“居士”之说由来。有人称，释迦牟尼与未生怨等同步住于袞陀利村，休息友人之家，住期或月余半月。因乡村户口繁杂，有土豪等人居住，有外来客居，有贫贱小人居，有病者居，住处互有冲突，共作贤良居所，故名为住所馆。外来者入住者称为“客居者”，此地即称住所馆。
Taṃ divasañca taṃ niṭṭhānaṃ agamāsi. Te tattha gantvā iṭṭhakakammasudhākammacittakammādivasena supariniṭṭhitaṃ susajjitaṃ devavimānasadisaṃ dvārakoṭṭhakato paṭṭhāya oloketvā ‘‘idaṃ āvasathāgāraṃ ativiya manoramaṃ sassirikaṃ, kena nu kho paṭhamaṃ paribhuttaṃ amhākaṃ dīgharattaṃ hitāya sukhāya assā’’ti cintesuṃ, tasmiṃyeva ca khaṇe ‘‘bhagavā taṃ gāmaṃ anuppatto’’ti assosuṃ, tena te uppannapītisomanassā ‘‘amhehi bhagavā gantvāpi ānetabbo siyā, so sayameva amhākaṃ vasanaṭṭhānaṃ sampatto, ajja mayaṃ bhagavantaṃ idha vasāpetvā paṭhamaṃ paribhuñjāpessāma, tathā bhikkhusaṅghaṃ, bhikkhusaṅghe āgate tepiṭakaṃ buddhavacanaṃ āgatameva bhavissati, satthāraṃ maṅgalaṃ vadāpessāma, dhammaṃ kathāpessāma, iti tīhi ratanehi paribhutte pacchā amhākaṃ paresañca paribhogo bhavissati, evaṃ no dīgharattaṃ hitāya sukhāya bhavissatī’’ti sanniṭṭhānaṃ katvā etadatthameva bhagavantaṃ upasaṅkamiṃsu. Tasmā evamāhaṃsu ‘‘adhivāsetu no, bhante, bhagavāāvasathāgāra’’nti. Tenupasaṅkamiṃsūti (dī. ni. aṭṭha. 3.297-298; ma. ni. aṭṭha. 2.22) kiñcāpi taṃ divasameva pariniṭṭhitattā devavimānaṃ viya susajjitaṃ supaṭijaggitaṃ, buddhārahaṃ pana katvā na paññattaṃ. Buddhā hi nāma araññajjhāsayā araññārāmā, antogāme vaseyyuṃ vā no vā, tasmā bhagavato ruciṃ jānitvāva paññapessāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu, idāni bhagavato ruciṃ jānitvā tathā paññāpetukāmā yenāvasathāgāraṃ tenupasaṅkamiṃsu. Sabbasanthariṃ āvasathāgāraṃ santharitvāti ettha santharaṇaṃ santhari, sabbo sakalo santhari etthāti sabbasanthari. Atha vā santhatanti santhari, sabbaṃ santhari sabbasanthari, taṃ sabbasanthariṃ. Bhāvanapuṃsakaniddesovāyaṃ, yathā sabbameva santhataṃ hoti, evaṃ santharitvāti attho. Sabbapaṭhamaṃ tāva ‘‘gomayaṃ nāma sabbamaṅgalesu vaṭṭatī’’ti sudhāparikammakatampi bhūmiṃ allagomayena opuñjāpetvā parisukkhabhāvaṃ ñatvā yathā akkantaṭṭhāne padaṃ paññāyati, evaṃ cātujjātiyagandhehi limpetvā upari nānāvaṇṇakaṭasārake santharitvā tesaṃ upari mahāpiṭṭhikakojave ādiṃ katvā hatthattharaṇādīhi nānāvaṇṇehi attharaṇehi santharitabbayuttakaṃ sabbokāsaṃ santharāpesuṃ. Tena vuttaṃ ‘‘sabbasanthariṃ āvasathāgāraṃ santharitvā’’ti.
当日那个住所离世尊而去。众居士依次前往，盘算着用大瓶盛装清净供应如神宫阙般的门坊，于是观视称：“此住所馆极其美妙清凉，可为我们长久安乐之所乎？”就在那一刻，闻得“世尊已抵达该村”的消息，众人由此欢欣振奋，内心喜悦，心想：“世尊若亲临此处，应当带来属于我们的住所，此日我们初次可供养世尊以及僧团。僧团若来，三藏及佛语亦将随之而至，应当称颂师长，宣讲法义。三宝滋润庄严，庄严之后，亦将滋润他人，令我们长久安乐。”于是众人定了此意，奉承地迎接世尊至住所。由此众人说：“世尊，请住于住所馆！”世尊依此前往住所。详细载于中部尼柯耶及大部尼柯耶之注释。当天住所完成造办庄严如天宫殿阁，虽如此，世尊却不悦居于其中。世尊因知悉此意，便去赴住所馆。住所馆内备有一切盛法。此处“盛”意指全然具足、完整。犹如耕作之地耕至遍布牛粪等杂物，先堆积整洁，乃至于四重芳香之物聚集于上，并以大量不同色彩杵臼和手工器具等将所有牛粪等遍泽令其坚实适于耕作。此称为“全然具足住所馆”之意。
Āsanānīti majjhaṭṭhāne tāva maṅgalatthambhaṃ nissāya mahārahaṃ buddhāsanaṃ paññapetvā tattha yaṃ yaṃ mudukañca manoramañca paccattharaṇaṃ, taṃ taṃ attharitvā ubhatolohitakaṃ manuññadassanaṃ upadhānaṃ upadahitvā upari suvaṇṇarajatatārakavicittavitānaṃ bandhitvā gandhadāmapupphadāmapattādāmādīhi alaṅkaritvā samantā dvādasahatthe ṭhāne pupphajālaṃ kāretvā tiṃsahatthamattaṃ ṭhānaṃ paṭasāṇiyā parikkhipāpetvā pacchimabhittiṃ nissāya bhikkhusaṅghassa pallaṅkapīṭhaapassayapīṭhamuṇḍapīṭhādīni paññapāpetvā upari setapaccattharaṇehi paccattharāpetvā sālāya pācīnapassaṃ attano nisajjāyoggaṃ kāresuṃ. Taṃ sandhāya vuttaṃ ‘‘āsanāni paññapetvā’’ti.
所谓“座席”，指的是在厅堂中央柱子处依止为祈福之柱，庄严如大宝座佛座，陈设各种精巧美观装饰物，照顾各方礼仪。同时铺置金银星辰纷繁云彩织毯，缠绕缀饰。四处以花环装饰，布置长达三十肘空间，置大理石地板。后面墙壁靠背，上置众比库之床、座席、牧师座等，并装饰白色屏风墙面。门厅朝西方，上具自己座位，宜于静坐之所。此乃称“席座布置”者。
Udakamaṇikanti mahākucchikaṃ samekhalaṃ udakacāṭiṃ. Evaṃ bhagavā bhikkhusaṅgho ca yathāruciyā hatthapāde dhovissanti, mukhaṃ vikkhālessantīti tesu tesu ṭhānesu maṇivaṇṇassa udakassa pūretvā vāsatthāya nānāpupphāni ceva udakavāsacuṇṇāni ca pakkhipitvā kadalipaṇṇehi pidahitvā patiṭṭhapesuṃ. Tena vuttaṃ ‘‘udakamaṇikaṃ patiṭṭhāpetvā’’ti.
乌达卡玛尼迦被称为大簇花瓶，形状似环，底部为水槽。世尊与比库僧团将如意地用手足依次洗涤，将面部清洗净除时，于各处盛有如宝玉般清澈的水，点缀以各式花朵和细腻水粉，置于蕉叶上轻轻覆盖安放。因此有言曰：“安置乌达卡玛尼迦”。
Telapadīpaṃ āropetvāti rajatasuvaṇṇādimayadaṇḍāsu daṇḍadīpikāsu yonakarūpakādīnaṃ hatthe ṭhapitasuvaṇṇarajatādimayakapallikāsu ca telapadīpe jalayitvā. Yena bhagavā tenupasaṅkamiṃsūti ettha pana te pāṭaligāmikaupāsakā na kevalaṃ āvasathāgārameva, atha kho sakalasmimpi gāme vīthiyo sajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe ca kadaliādayo ca ṭhapāpetvā sakalagāmaṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā ‘‘khīrapake dārake khīraṃ pāyetha, daharakumāre lahuṃ lahuṃ bhojetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontī’’ti bheriṃ carāpetvā sayaṃ daṇḍadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu.
涂油的灯被安放于铜银黄金等金属制成的灯柱与灯座上，并以夜叉形等装饰品挂于手中。由此可见，世尊前来时，这些帕他利村的居士们不仅仅布置了供奉舍宅房间，而是在整个村落中修整道路，升起旗帜，安放蕉叶等物于门户和满载之瓦缸。闪耀着光辉，如同天空中悬挂着星辰般，将村落装点为一片灯海。人们以喇叭声呼唤说：“哺育幼童以乳汁，喂食幼儿以细粮，不要喧哗，今夜世尊将居此阿含，经中称‘诸佛世尊不喜喧哗’。”世尊手持灯柱跋涉而至。
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamīti ‘‘yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti evaṃ kira tehi kāle ārocite bhagavā lākhārasena tintarattakoviḷārapupphavaṇṇaṃ surattaṃ dupaṭṭaṃ kattariyā padumaṃ kantento viya, saṃvidhāya timaṇḍalaṃ paṭicchādento nivāsetvā suvaṇṇapāmaṅgena padumakalāpaṃ parikkhipanto viya, vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā rattakambalena gajakumbhaṃ pariyonandhanto viya, ratanasatubbedhe suvaṇṇagghike pavāḷajālaṃ khipamāno viya, mahati suvaṇṇacetiye rattakambalakañcukaṃ paṭimuñcanto viya, gacchantaṃ puṇṇacandaṃ rattavalāhakena paṭicchādayamāno viya, kañcanagirimatthake supakkalākhārasaṃ parisiñcanto viya, cittakūṭapabbatamatthakaṃ vijjulatājālena parikkhipanto viya ca sacakkavāḷasineruyugandharamahāpathaviṃ cāletvā gahitanigrodhapallavasamānavaṇṇaṃ rattavarapaṃsukūlaṃ pārupitvā vanagahanato kesarasīho viya, udayapabbatakūṭato puṇṇacando viya, bālasūriyo viya ca attanā nisinnatarusaṇḍato nikkhami.
之后，世尊安坐，披着袈裟，与比库僧团一同赴供奉之舍宅。有人问曰：“世尊现在认为哪个时辰？”此刻世尊如齐整绘制的宝石花朵，结成莲花，香气四溢，披戴宝黄绦织的衣裙，映照如火红织锦。覆盖圆盘，装潢着金色花束，如同缠绕着宝石蓝色丝带，披覆红色绒毯上环绕着象鼻瓶，再似铺设珊瑚网，轻披红色金塔裙，缓缓行于满月映照的夜光下，如同洒落金砂于曼谷山麓，滋润着纯净金色徽章。蓊郁的树叶恰如斑驳叶饰，伴着枝繁叶翠的紫檀树，犹如森林中的金狮。山谷如一轮满月升起，旭日初现，谦逊于树荫下入座。
Athassa kāyato meghamukhato vijjukalāpā viya rasmiyo nikkhamitvā suvaṇṇarasadhārāparisekapiñjarapattapupphaphalasākhāviṭape viya samantato rukkhe kariṃsu. Tāvadeva attano attano pattacīvaramādāya mahābhikkhusaṅgho bhagavantaṃ parivāresi. Te ca naṃ parivāretvā ṭhitabhikkhū evarūpā ahesuṃ appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā. Tehi parivārito bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho, rattapadumasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya suvaṇṇapāsādo virocittha. Mahākassapappamukhā pana mahātherā meghavaṇṇaṃ paṃsukūlacīvaraṃ pārupitvā maṇivammavammitā viya mahānāgā parivārayiṃsu vītarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā.
世尊体侧如云团团绕，光芒四射，洒落着金色琉璃流淌，如鸟笼般装饰着花卉果实枝条，将树木环绕。这时，披袈裟的广大比库僧团敬奉世尊。他们不离座，保持衣袍整洁，满足淡泊，无欲无求，精进勤奋，善护清净戒律，禅定圆满，智慧成熟，自由解脱，具足涅槃洞见。被此等环绕，世尊如披覆红色袈裟的金色宝藏，如穿越宝莲中心的金色耳饰，似被珊瑚栏杆包围的黄金宫殿，辉煌照耀。大长老大咖萨巴等，披着如云色尘垢袈裟，手持宝石如大龙护卫，心无染污，断除烦恼，头发扎紧成结，不依附任何家族或团体。
Iti bhagavā sayaṃ vītarāgo vītarāgehi, vītadoso vītadosehi, vītamoho vītamohehi , nittaṇho nittaṇhehi, nikkileso nikkilesehi, sayaṃ buddho anubuddhehi parivārito pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattī, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hāritamahābrahmā, tārāgaṇaparivuto viya puṇṇacando asamena buddhavesena aparimāṇena buddhavilāsena pāṭaligāmīnaṃ maggaṃ paṭipajji.
如是，世尊自在无染，无垢无痴，无烦恼无执着，无忧无累。自己觉悟，觉者围绕，如金色雄狮被赐宝莲环绕，似八大龙王守护，九十只天鹅环绕，如鸿雁王朝卫队护持，鹿群包围如吉萨天帝，萨咖天帝与梵部众神环绕，天女们簇拥，满月光华宛如佛陀光明无量，护持着帕他利村众生走上殊胜道途。
Athassa puratthimakāyato suvaṇṇavaṇṇā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṃ ṭhānaṃ aggahesuṃ, pacchimakāyato dakkhiṇapassato vāmapassato suvaṇṇavaṇṇā ghanarasmiyo uṭṭhahitvā asītihatthaṃ ṭhānaṃ aggahesuṃ, uparikesantato paṭṭhāya sabbakesāvattehi moragīvavaṇṇā ghanabuddharasmiyo uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ aggahesuṃ, heṭṭhāpādatalehi pavāḷavaṇṇā rasmiyo uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ aggahesuṃ, dantato akkhīnaṃ setaṭṭhānato, nakhānañca maṃsavinimuttaṭṭhānato odātā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṃ ṭhānaṃ aggahesuṃ, rattapītavaṇṇānaṃ sambhinnaṭṭhānato mañjiṭṭhavaṇṇā rasmiyo uṭṭhahitvā asītihatthaṃ ṭhānaṃ aggahesuṃ, sabbatthakameva pabhassarā rasmiyo uṭṭhahiṃsu. Evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvamānā kañcanadaṇḍadīpikāhi niccharitvā ākāsaṃ pakkhandamānā mahāpadīpajālā viya, cātuddīpikamahāmeghato nikkhantavijjulatā viya ca disodisaṃ pakkhandiṃsu. Yāhi sabbadisābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya, suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi āsiñciyamānā viya, pasāritasuvaṇṇapaṭṭaparikkhittā viya, verambhavātasamuddhatakiṃsukakaṇikārakikirātapupphacuṇṇasamokiṇṇā viya cīnapiṭṭhacuṇṇasamparirañjitā viya ca virociṃsu.
接着，前身释放出浓厚金色光辉，宛如大地金色火焰，向东掷出八十手掌宽广区域，继而极目南望西望，亦成金色耀眼光晕，向上覆以一层浓厚红色光辉，如同天鹅色彩，掷入天空。脚下如珊瑚色光带环绕大地，眼中白光耀眼，指甲下肌肉间尽显金色宝光。由红黄色光辉填满、夹杂，绚丽多彩之光无所不在，宛如金色灯光点缀于空间，腾跃扬散，如天幕明灯。耀眼似金色玉兰花开，闪烁如宝罐之金光流淌，覆盖着金布绸缎铺陈的环绕光圈。如被热情微风吹动的金色花瓣粉末覆盖，宛如附着上细腻白色基地粉末，闪耀非常灿烂辉煌。
Bhagavatopi asītianubyañjanabyāmappabhāparikkhepasamujjalaṃ dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ sarīraṃ abbhamahikādiupakkilesavimuttaṃ samujjalatārakapabhāsitaṃ viya gaganatalaṃ, vikasitaṃ viya padumavanaṃ, sabbapāliphullo viya yojanasatiko pāricchattako, paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocittha, yathā taṃ dasahi pāramīhi dasahi upapāramīhi dasahi paramatthapāramīhīti sammadeva paripūritāhi samatiṃsāya pāramīhi alaṅkataṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni dinnena dānena rakkhitena sīlena katena kalyāṇakammena ekasmiṃ attabhāve samosaritvā vipākaṃ dātuṃ okāsaṃ alabhamānena sambādhappattena viya nibbattitaṃ nāvāsahassassa bhaṇḍaṃ ekaṃ nāvaṃ āropanakālo viya, sakaṭasahassassa bhaṇḍaṃ ekaṃ sakaṭaṃ āropanakālo viya, pañcavīsatiyā gaṅgānaṃ sambhijja mukhadvāre ekato rāsībhūtakālo viya ca ahosi.
世尊所具之身，光明清净，无有污秽，如月之洁明。此身胜过千人，具足大丈夫之相，好比明灯般光耀无比，如晴空之朗朗明净，犹如绽放莲花之幽美，如满布叶片之巨林，遮护辽阔数十里，于行路上稳固设立。此身有二十三轮月、二十三轮日、二十三轮转轮王、二十三位天帝、二十三位大梵天冠冕辉煌，有如具足十波罗蜜、十种过度波罗蜜、十种究竟波罗蜜，实由完整具足三十波罗蜜所装饰。此身因累世千百千万之布施、保护、戒行、善业相续，而在一身中表现，成熟其果报，如同造船时间需数百只舟，置放千艘船上，又如车轮装配需一千辆车轮，汇集二十五条大河注入入河口形成汇集之时。
Imāya buddharasmiyā obhāsamānassapi bhagavato purato anekāni daṇḍadīpikāsahassāni ukkhipiṃsu, tathā pacchato vāmapasse dakkhiṇapasse. Jātisumanacampakavanamālikārattuppalanīluppalabakulasinduvārādipupphāni ceva nīlapītādivaṇṇasugandhagandhacuṇṇāni ca cātuddīpikamahaāmeghavissaṭṭhā salilavuṭṭhiyo viya vippakiriṃsu. Pañcaṅgikatūriyanigghosā ceva buddhadhammasaṅghaguṇapaṭisaṃyuttā thutighosā ca sabbā disā pūrayamānā mukharā viya akaṃsu. Devasupaṇṇanāgayakkhagandhabbamanussānaṃ akkhīni amatapānaṃ viya labhiṃsu. Imasmiṃ pana ṭhāne ṭhatvā padasahassehi gamanavaṇṇaṃ vattuṃ vaṭṭati. Tatridaṃ mukhamattaṃ (ma. ni. aṭṭha. 2.22; udā. aṭṭha. 76) –
由此佛光耀眼，世尊面前升起千万指灯，照耀四方东西南北。花环、栴檀、蒲桃花及蓝黄彩色芬芳香粉，如大云聚集之雨水，四处撒洒。与佛法、僧团及佛之品质和赞扬声连结，盛满四方，响彻欲盖弥天。天人、神羽鸟、夜叉等众生目光如饮甘露，欢喜无比。在此地，云集成千遍佛步之行色赞歌传诵如轮回转动。此乃佛教法辉耀，诸众生于此驻足行随而颂之者。
‘‘Evaṃ sabbaṅgasampanno, kampayanto vasundharaṃ;
『众相圆满，震动大地；
Aheṭhayanto pāṇāni, yāti lokavināyako.
无害慈柔，众生之主。
‘‘Dakkhiṇaṃ paṭhamaṃ pādaṃ, uddharanto narāsabho;
右首第一脚，举起人民之牛；
Gacchanto sirisampanno, sobhate dvipaduttamo.
行走具智慧，光辉胜双足鸟。』
‘‘Gacchato buddhaseṭṭhassa, heṭṭhāpādatalaṃ mudu;
「世尊行走时，其脚底柔软如泥，
Samaṃ samphusate bhūmiṃ, rajasānupalimpati.
平等触及大地，不染污秽。」
‘‘Ninnaṃ ṭhānaṃ unnamati, gacchante lokanāyake;
「行进时，地面亦随之升起，世间领袖前行；
Unnatañca samaṃ hoti, pathavī ca acetanā.
升起之后大地保持平坦，无有感知。」
‘‘Pāsāṇā sakkharā ceva, kathalā khāṇukaṇṭakā;
「石块、砂砾、木浆、荆棘尖刺，
Sabbe maggā vivajjanti, gacchante lokanāyake.
皆为路途分隔，行走于世间领袖者之时。」
‘‘Nātidūre uddharati, nāccāsanne ca nikkhipaṃ;
『不远处提起，不近处放下；』
Aghaṭṭayanto niyyāti, ubho jāṇū ca gopphake.
『不横扫而出，两膝均藏匿于衣袍中。』
‘‘Nātisīghaṃ pakkamati, sampannacaraṇo muni;
『不疾速飞奔，具足行止的圣者；』
Na cātisaṇikaṃ yāti, gacchamāno samāhito.
『不超过三十行脚，行走时专注安住。』
‘‘Uddhaṃ adho tiriyañca, disañca vidisaṃ tathā;
『上、下、左右及四方皆知；』
Na pekkhamāno so yāti, yugamattañhi pekkhati.
『不随意观看前行，但视羊群数量而定。』
‘‘Nāgavikkantacāro so, gamane sobhate jino;
“行于蛇族之中者，其行止如胜利者般光彩照人；
Cāru gacchati lokaggo, hāsayanto sadevake.
轻盈行走，如世间之尊，常令诸天欢笑。
‘‘Usabharājāva sobhanto, cātucārīva kesarī;
如牛王般威严尊贵，似四足之狮子光芒耀目；
Tosayanto bahū satte, gāmaseṭṭhaṃ upāgamī’’ti. (ma. ni. aṭṭha. 2.22; udā. aṭṭha. 76);
激励众生，前来归依乡村首领。”（引自《长部·八支经第二章第二十二节》《增支部·八支经第七十六节》）
Vaṇṇakālo nāma kiresa. Evaṃvidhesu kālesu bhagavato sarīravaṇṇe vā guṇavaṇṇe vā dhammakathikassa thāmoyeva pamāṇaṃ. Cuṇṇiyapadehi gāthābandhehi vā yattakaṃ sakkoti, tattakaṃ vattabbaṃ, ‘‘dukkathita’’nti vā ‘‘atitthena pakkhando’’ti vā na vattabbo. Aparimāṇavaṇṇā hi buddhā bhagavanto, tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā. Sakalampi hi kappaṃ vadantā pariyosāpetuṃ na sakkonti, pageva itarā pajāti. Iminā sirivilāsena alaṅkatapaṭiyattaṃ pāṭaligāmaṃ pavisitvā bhagavā pasannacittena janena pupphagandhadhūmavāsacuṇṇādīhi pūjiyamāno āvasathāgāraṃ pāvisi. Tena vuttaṃ ‘‘atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamī’’ti.
“美色”一词又称“为尼纱”。在此种类时刻中，世尊之身色或功德色，乃教法行者应有之度量。若按韵文与诗节衡量，过度装饰、因怨纷扰而评论，或由他人轻视，则非所宜。佛陀之色德无量，诸佛亦难以尽言其色。纵使诸众跨越劫数亦不足穷尽色之描述，唯有其他世间族类而已。世尊凭借此色采之庄严华饰，入巴陀利伽摩村，心地欢愉，与众生同受花香香薰等尊敬，进入居所。后来记曰：“当时，世尊安住后，披袈裟，携众比库，前往居所。”
Pāde pakkhāletvāti yadipi bhagavato pāde rajojallaṃ na upalimpati, tesaṃ pana upāsakānaṃ kusalābhivuddhiṃ ākaṅkhanto paresaṃ diṭṭhānugatiṃ āpajjanatthaṃ bhagavā pāde pakkhālesi. Apica upādinnakasarīraṃ nāma sītikātabbampi hotīti tadatthampi bhagavā nahānapādadhovanāni karotiyeva. Bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. Tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno gandhodakena nahāpetvā dukūlacumbaṭena vodakaṃ katvā jātihiṅgulakena majjitvā rattakambalapaliveṭhite pīṭhe ṭhapitā rattasuvaṇṇaghanapaṭimā viya ativiya virocittha. Ayaṃ panettha porāṇānaṃ vaṇṇabhaṇanamaggo –
“足护净”指虽受世尊足上热痕影响，却不受玷污。此因世尊为令在家行善增进，示范敬仰他人之用。关于“须洗净身体”乃寒凉之义，因故世尊亦于洗足池中洗足自洁。该行为更显示世尊有如前行，主动示范。于此，世尊坐于比库及在家居士中间，饮水净齿，拂唇除垢，轻沐香水，披红毯，设金色宝座，光明耀目。此法即为古贤所述肤色描述之源——
‘‘Gantvāna maṇḍalamāḷaṃ, nāgavikkantacāraṇo;
‘行至圆环形的环道，游走于龙类居住之地。
Obhāsayanto lokaggo, nisīdi varamāsane.
照耀着世界的主宰，端坐于最佳的座位上。
‘‘Tahiṃ nisinno naradammasārathi,
那里坐着人间善法的引导者，
Devātidevo satapuññalakkhaṇo;
诸天之上的天，具足庄严功德的特征；
Buddhāsane majjhagato virocati,
他居于佛陀的教法中心，光辉照耀，
Suvaṇṇanekkhaṃ viya paṇḍukambale.
宛如金色主座上的青铜毯一般明亮。
‘‘Nekkhaṃ jambonadasseva, nikkhittaṃ paṇḍukambale;
『如同沉入水中的枣树叶，在沼泽草席上覆灭，』
Virocati vītamalo, maṇi verocano yathā.
『明亮而无垢，犹如宝石发光辉煌；』
‘‘Mahāsālova samphullo, merurājāvalaṅkato;
『如同布满花朵的壮大稻田，披饰着山王的光辉；』
Suvaṇṇathūpasaṅkāso, padumo kosako yathā.
『宛如金色宝塔的光茫，荷花般的珍宝宝箱；』
‘‘Jalanto dīparukkhova, pabbatagge yathā sikhī;
『如同闪耀的古木伫立山顶，犹如山峰之顶的火焰；』
Devānaṃ pāricchattova, sabbaphullo virocathā’’ti. (ma. ni. aṭṭha. 2.22; udā. aṭṭha. 76);
『宛若天人伞盖，盛满花朵而闪耀光辉。』（引自：大念处经注释第二章第二十二节；大毗婆沙论注释第七十六节）
Pāṭaligāmike upāsake āmantesīti yasmā tesu upāsakesu bahū janā sīle patiṭṭhitā, tasmā paṭhamaṃ tāva sīlavipattiyā ādīnavaṃ pakāsetvā pacchā sīlasampadāya ānisaṃsaṃ dassetuṃ ‘‘pañcime gahapatayo’’tiādinā dhammadesanatthaṃ āmantesi. Tattha dussīloti nissīlo (dī. ni. aṭṭha. 2.149; a. ni. aṭṭha. 3.5.213; udā. aṭṭha. 76). Abhāvattho hettha du-saddo ‘‘duppañño’’tiādīsu viya. Sīlavipannoti vipannasīlo bhinnasaṃvaro. Ettha ca ‘‘dussīlo’’ti padena puggalassa sīlābhāvo vutto. So panassa sīlābhāvo duvidho asamādānena vā samādinnassa bhedena vāti. Tesu purimo na tathā sāvajjo, yathā dutiyo sāvajjataro. Yathādhippetādīnavanimittaṃ sīlābhāvaṃ puggalādhiṭṭhānāya desanāya dassetuṃ ‘‘sīlavipanno’’ti vuttaṃ, tena ‘‘dussīlo’’ti padassa atthaṃ dasseti. Pamādādhikaraṇanti pamādakāraṇā. Idañca suttaṃ gahaṭṭhānaṃ vasena āgataṃ, pabbajitānampi pana labbhateva. Gahaṭṭho hi yena yena sippaṭṭhānena jīvikaṃ kappeti yadi kasiyā yadi vaṇijjāya yadi gorakkhena. Pāṇātipātādivasena pamatto taṃ taṃ yathākālaṃ sampādetuṃ na sakkoti, athassa kammaṃ vinassati. Māghātakāle pāṇātipātaṃ pana adinnādānādīni ca karonto daṇḍavasena mahatiṃ bhogajāniṃ nigacchati. Pabbajito dussīlo pamādakāraṇā sīlato buddhavacanato jhānato sattaariyadhanato ca jāniṃ nigacchati.
所谓以巴陀利村的居士为对象而劝勉者，是因为这些居士当中有许多人已坚立戒律，因此首先向他们揭示戒法堕落的缺点与危害，其次以“五种居士”等教法，宣扬依止戒法的重要性。此处所谓“恶戒”，即是不守戒律者。恶戒者有二：一是戒法堕落，戒律被破坏；二是戒法不纯净。此处“恶戒”一词，指的是人戒律缺失的含义。人体戒律缺失，分二：一，无精进而散乱；二，虽受戒而不能如法持守。依此次序，前者不足以称为戒堕落，后者戒堕落更加明显。因戒法堕落之由，有人宣说是以戒法缺失为前提，因此戒堕落者即“戒法堕落”一词之含义。所谓“因疏忽而起”，就是由疏忽所生之因缘。此经为世间居士讲说，亦适用于出家人。居士者，以各种生活谋生手段为生，无论是耕作、商贾或畜牧等。若因杀生等业无法如期完成生活作事，业力遂令其消亡。若于正月期间犯杀生、盗取等戒，则以极重的惩罚受报。出家人恶戒之疏忽者，由于内心放逸，不守佛语戒律，不修禅定，不具足四圣谛智，故知其恶报之现前。
Pāpako kittisaddoti gahaṭṭhassa ‘‘asuko asukakule jāto dussīlo pāpadhammo pariccattaidhalokaparaloko salākabhattamattampi na detī’’ti catuparisamajjhe pāpako kittisaddo abbhuggacchati. Pabbajitassa ‘‘asuko nāma satthusāsane pabbajitvā nāsakkhi sīlāni rakkhituṃ, na buddhavacanaṃ uggahetuṃ, vejjakammādīhi jīvati, chahi agāravehi samannāgato’’ti evaṃ pāpako kittisaddo abbhuggacchati.
所谓恶名声者，是指世间居民评价商人为“有病之人之家族生出不善之人，作恶行，世间及彼彼国中不加信受，连吃简陋食物也无以提供”，四者集于一处，声名极坏。对出家人则称为“有病者”，谓入佛陀教法而未能守持清净比库戒律，不能承受佛陀教法，靠医师等职业维生，且具有六种不受敬重的恶习，故受此恶名青眼相待。
Avisāradoti gahaṭṭho tāva ‘‘avassaṃ bahūnaṃ sannipātaṭṭhāne koci mama kammaṃ jānissati, atha maṃ niggaṇhissantī’’ti vā, ‘‘rājakulassa vā dassantī’’ti sabhayo upasaṅkamati, maṅkubhūto pattakkhandho adhomukho nisīdati, visārado hutvā kathetuṃ na sakkoti. Pabbajitopi ‘‘bahū bhikkhū sannipatitā, avassaṃ koci mama kammaṃ jānissati, atha me uposathampi pavāraṇampi ṭhapetvā sāmaññato cāvetvā nikkaḍḍhissantī’’ti sabhayo upasaṅkamati, visārado hutvā kathetuṃ na sakkoti. Ekacco pana dussīlopi samāno dappito viya vadati, sopi ajjhāsayena maṅku hotiyeva vippaṭisārībhāvato.
所谓无技艺者，就是世间居民会说“我将处于多方聚集地，可能有人识知我业，今将遭拘捕”，或心忧“王族可能发现我”，因害怕而走近，内心怯懦，犹如瘸足，虽而成了有经验者却不能开口讲解法义。出家人亦同，见众多比库聚集，同样害怕有人识知其业，甚至设立守斋日、犯戒日戒律禁止，想要被逐出。虽成有德者，心却怯懦，不能阐述教义。某些恶戒之人，则嬉笑状，争辩如有精神胜利心，但其心意仍如瘸腿，反为违逆之相。
Sammūḷhokālaṃ karotīti dussīlassa hi maraṇamañce nipannassa dussīlyakammānaṃ samādāya vattitaṭṭhānāni āpāthamāgacchanti. So ummīletvā attano puttadārādidassanavasena idhalokaṃ passati, nimīletvā gatinimittupaṭṭhānavasena paralokaṃ passati, tassa cattāro apāyā kammānurūpaṃ upaṭṭhahanti. Sattisatena pahariyamāno viya aggijālāya āliṅgiyamāno viya ca hoti. So ‘‘vāretha vārethā’’ti viravantova marati. Tena vuttaṃ ‘‘sammūḷho kālaṃ karotī’’ti.
“遭遇死亡时临终昏迷”者，谓恶戒者于极期临终时，因业力缘起，恶行业障之果报现前，种种痛苦现象接踵而来。此时其心神散乱，犹如失明，虽见儿女亲属之现世，却闭目不能正视；虽见死后之所，因无依归而迷亂。此时有四种依业分别相随，如同被火焰燃烧，痛苦难当。七十多次之烈火烧拂其身，生死痛苦猖獗。此时他生如呼喊“拜托，饶了我吧”，凡心绝望，断气而亡。有言谓“临终昏迷于死”即为此义。
Kāyassa bhedāti upādinnakakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ. Apāyantiādi sabbaṃ nirayavevacanaṃ. Nirayo hi saggamokkhahetubhūtā puññasaṅkhātā ayā apetattā, sukhānaṃ vā āyassa āgamanassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto, vinassantā vā ettha nipatanti saṃbhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.
所谓“身体破坏”，是指释放五蕴聚合体分离。所谓死后，乃指五蕴聚合体解散之后。或说身体破坏，即生命根本之断灭。所谓死后，是指往生之分离而去。所谓地狱等恶道，是诸多地狱名号总称。地狱实为天道解脱之相反，因造业所致，身心不应受苦难。受苦之身心去处，即为恶道。所谓恶道，是由恶业所致之苦难去处。诸恶因缘所生苦难受，谓之恶道。生灭轮回，诸苦之根本，皆因业感所致。此中并无所谓无苦之所在，地狱为全苦之处，不可称为无苦也。
Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti. So hi apāyo ceva duggati ca sugatito apetattā dukkhassa ca gatibhūtattā, na tu vinipāto asurasadisaṃ avinipatitattā. Petamahiddhikānaṃ vimānānipi nibbattanti. Vinipātaggahaṇena asurakāyaṃ dīpeti. So hi yathāvuttenatthena apāyo ceva duggati ca sabbasampattisamussayehi vinipātattā vinipātoti ca vuccati. Nirayaggahaṇena pana avīciādikaṃ anekappakāraṃ nirayameva dīpeti. Upapajjatīti nibbattati.
或者恶道的受用者，堕入畜生道。畜生道者，是指诸恶道中受苦之类，非善道天人之境界。此非诸大天帝及龙王等诸神所生所居之处。又因恶道之受用者，堕入饿鬼道。饿鬼道同恶道，是苦难之境界，非善处，且必受痛苦，不同于天道。又饿鬼之类居诸天中有多天宫。因恶死业缘故，堕入阿修罗道。此道亦属于恶道，有诸恶果。总之，恶道依诸有余功业所熄灭者，皆属于堕入之境界，称为地狱。若乃堕入无间地狱等无数种类之地狱，则称为地狱受生，业力驱使下而生起。
Ānisaṃsakathā vuttavipariyāyena veditabbā. Ayaṃ pana viseso – sīlavāti samādānavasena sīlavā. Sīlasampannoti parisuddhaṃ paripuṇṇañca katvā sīlassa sampādanena sīlasampanno. Bhogakkhandhanti bhogarāsiṃ. Sugatiṃ saggaṃ lokanti ettha sugatiggahaṇena manussagatipi saṅgayhati, saggaggahaṇena devagati eva. Tattha sundarā gatīti sugati, rūpādīhi visayehi suṭṭhu aggoti saggo, so sabbopi lujjanapalujjanaṭṭhena lokoti.
应当通过因果关系以及相反的意思来了知。这里有一个特别之处——所谓持戒者，是指以正勤努力而具足戒律者。持戒圆满是指清净完备且完全圆满，藉由持戒的成就而得以被称为持戒者。所谓财蕴乃是财富的贮藏。善趣、天界，这里通过善趣的涵摄，人与众生的境界相互通达，天界的涵摄则意味着天人界的境界。由此有美好之趣，所谓善趣者，是指在形色等境界上善妙聚合，称为天界，这就是所谓世间诸天各处之所在。
Pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāyāti aññāyapi pāḷimuttāya dhammakathāya ceva āvasathānumodanakathāya ca. Tadā hi bhagavā yasmā ajātasattunā tattha pāṭaliputtanagaraṃ māpentena aññāsu gāmanigamarājadhānīsu ye sīlācārasampannā kuṭumbikā, te ānetvā dhanadhaññāni gharavatthukhettavatthādīni ceva parihārañca dāpetvā nivesiyanti, tasmā pāṭaligāmikā upāsakā ānisaṃsadassāvitāya visesato sīlagarukāti sabbaguṇānañca sīlassa adhiṭṭhānabhāvato tesaṃ paṭhamaṃ sīlānisaṃse pakāsetvā tato paraṃ ākāsagaṅgaṃ otārento viya pathavojaṃ ākaḍḍhanto viya mahājambuṃ matthake gahetvā cālento viya yojanappamāṇaṃ mahāmadhuṃ cakkayantena pīḷetvā sumadhurarasaṃ pāyamāno viya ca pāṭaligāmikānaṃ upāsakānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathentopi ‘‘āvāsadānaṃ nāmetaṃ gahapatayo mahantaṃ puññaṃ, tumhākaṃ āvāso mayā paribhutto, bhikkhusaṅghena paribhutto, mayā ca bhikkhusaṅghena ca paribhutte dhammaratanenapi paribhuttoyeva hoti, evaṃ tīhi ratanehi paribhutte aparimeyyova vipāko, apica āvāsadānasmiṃ dinne sabbadānaṃ dinnameva hoti, bhūmaṭṭhakapaṇṇasālāya vā sākhāmaṇḍapassa vā saṅghaṃ uddissa katassa ānisaṃso paricchindituṃ na sakkā. Āvāsadānānubhāvena hi bhave nibbattamānassapi sampīḷitagabbhavāso nāma na hoti, dvādasahattho ovarako viyassa mātukucchi asambādhova hotī’’ti evaṃ nānānayavicittaṃ bahuṃ dhammakathaṃ kathetvā –
在巴塔利村的在家居士因为通晓佛法之事，晚上常常讲解佛法，也有赞叹供养之事。那时世尊正因未生怨者之故，禁止在巴塔利城及其他乡村城镇中，拥有善戒清净行为的家户将财富、粮食、房屋、田地等供养布施。因此，巴塔利村的居士因见诸因缘，特别尊重戒律，且因各种德行中戒律为根基，故首先宣示戒律的重要性，继而犹如从天河穹苍流泻地泉，犹如从顶上大枣树中采摘，缓缓前行，承受着广大甘露般的法眼之压，饮用着甘美滋味。这些巴塔利村的居士为广大众生利益快乐，广泛宣说：「供养住房的婆罗门等世尊家属乃积大功德，你们所有住房因我所护持，亦因比库僧团护持，亦由我与比库僧团共护持，且由三宝护持，因此无量功德果报。况且在供养住房中，日受一切施舍之福，以大厅、树荫亭等为比库僧团所供养，无法切割终止此功德因缘。供养住房之福报，即使在还未出生之际，也没有受到障碍。若母怀恶胎，然而因供养承受此福报，恶胎亦不会相合，然后如是种种别法之思虑而讲说大量佛法。」
‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;
「寒冷与炎热交替袭来，接着是野猪的出没；
Sarīsape ca makase, sisire cāpi vuṭṭhiyo.
还有蝎子与蚊子，以及秋季的雨水。
‘‘Tato vātātapo ghoro, sañjāto paṭihaññati;
由此剧烈的风与火酷热而起，遭受到反复的打击；
Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.
为苦难的住所及快乐的住所而讲说禅修与观慧。」
‘‘Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;
『为僧团供养僧团住处』，此为世尊最先称赞之行。
Tasmā hi paṇḍito poso, sampassaṃ atthamattano.
因此智者应护持此行，体察其中自身功德。
‘‘Vihāre kāraye ramme, vāsayettha bahussute;
『应为僧众营造僧舍，置于幽静怡悦之地』，
Tesaṃ annañca pānañca, vatthasenāsanāni ca.
供给他们食饮衣物与坐具等生活必需。
‘‘Dadeyya ujubhūtesu, vippasannena cetasā;
『当以清净明朗之心供养恭敬』，
Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;
彼等由此能讲说法义，拔除一切苦难之根。
Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. (cūḷava. 295, 315) –
‘彼因了知此法者，离诸染污而证涅槃。’（《小毗昙》295、315）——
Evaṃ ayampi āvāsadāne ānisaṃso ayampi āvāsadāne ānisaṃsoti bahudeva rattiṃ atirekadiyaḍḍhayāmaṃ āvāsadānānisaṃsaṃ kathesi. Tattha imā gāthāva saṅgahaṃ āruḷhā, pakiṇṇakadhammadesanā pana saṅgahaṃ na ārohati. Sandassetvātiādīni vuttatthāneva.
如此，此处亦言在舍宅布施所成的善因；又言此处的舍宅布施因缘，多众夜时用多余之财加增之功德加持。如是多夜中说诸舍宅布施因缘。此中以偈集略而上升，杂多法的教说则未归纳成集。关于“若要示现”等语义，仅依前后文中的说法。
Abhikkantāti atikkantā dve yāmā gatā. Yassadāni tumhe kālaṃ maññathāti yassa gamanassa tumhe kālaṃ maññatha, gamanakālo tumhākaṃ, gacchathāti vuttaṃ hoti. Kasmā pana bhagavā te uyyojesīti? Anukampāya. Tiyāmarattiñhi nisīditvā vītināmentānaṃ tesaṃ sarīre ābādho uppajjeyya, bhikkhusaṅghopi ca mahā, tassa sayananisajjānaṃ okāsaṃ laddhuṃ vaṭṭati, iti ubhayānukampāya uyyojesi.
“超过”者，谓二夜间已过。“彼时尔等当念时刻”，即当念尔等行程的时段，此所谓“行时”是尔等自己的。如是说者何？乃为慈悯故。三夜坐禅静心调伏内心无恶念，使诸疲惫身体不生病苦；且比库僧团广大，令彼安坐处得以休憩，故双方面显慈悲而劝发激情。
Suññāgāranti pāṭiyekkaṃ suññāgāraṃ nāma tattha natthi. Te kira gahapatayo tasseva āvasathāgārassa ekapasse paṭasāṇiṃ parikkhipāpetvā kappiyamañcaṃ paññapetvā tattha kappiyapaccattharaṇāni attharitvā upari suvaṇṇarajatatārakagandhamālādidāmapaṭimaṇḍitaṃ vitānaṃ bandhitvā gandhatelapadīpaṃ āropayiṃsu ‘‘appeva nāma satthā dhammāsanato vuṭṭhāya thokaṃ vissametukāmo idha nipajjeyya, evaṃ no idaṃ āvasathāgāraṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññapetvā sīhaseyyaṃ kappesi. Taṃ sandhāya vuttaṃ ‘‘suññāgāraṃ pāvisī’’ti. Tattha pādadhovanaṭṭhānato paṭṭhāya yāva dhammāsanā agamāsi, ettake ṭhāne gamanaṃ nipphannaṃ. Dhammāsanaṃ patvā thokaṃ aṭṭhāsi, idaṃ tattha ṭhānaṃ. Dve yāme dhammāsane nisīdi, ettake ṭhāne nisajjā nipphannā. Upāsake uyyojetvā dhammāsanato oruyha yathāvutte ṭhāne sīhaseyyaṃ kappesi . Etaṃ ṭhānaṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ ahosīti.
所谓“空屋”非单指无一空屋。彼时诸居士在同一住所聚居，周围排布瓦片，遮盖遮蔽，同时安排须用与不须用之物，且分设许可事项。其上铺设金、银、宝石、星香花环等装饰而成的垫子，以香油灯照明。谓曰：“此乃圣者初次住世出世间法讲说处，愿世尊入此休息。”如是，此舍宅处由世尊以四路围绕，长久为利益与安乐所依。世尊亦于此前安放袈裟，安座为卧。为此因缘，谓曰“入空屋矣”。此处自足迹至法座皆由瓦片铺设，且两夜坐于法座静听，之后在说法处坐下，献上王座。复由居士助请，令世尊入座法座而安坐。此舍宅乃世尊以四路围合之所。
Pāṭaligāmavatthukathāvaṇṇanā niṭṭhitā. · 巴嗒厘村因缘之说明已毕。
Sunidhavassakāravatthukathāvaṇṇanā苏尼达与瓦萨咖拉事缘的注释
§286
286.Sunidhavassakārāti (dī. ni. 2.153; udā. aṭṭha. 76) sunidho ca vassakāro ca dve brāhmaṇā. Magadhamahāmattāti magadharañño mahāamaccā, magadharaṭṭhe vā mahāmattā, mahatiyā issariyamattāya samannāgatāti magadhamahāmattā. Pāṭaligāme nagaraṃ māpentīti pāṭaligāmantasaṅkhāte bhūmippadese nagaraṃ māpenti, pubbe ‘‘pāṭaligāmo’’ti laddhanāmaṃ ṭhānaṃ idāni nagaraṃ katvā māpentīti attho. Vajjīnaṃ paṭibāhāyāti licchavirājūnaṃ āyamukhapacchindanatthaṃ. Vatthūnīti gharavatthūni gharapatiṭṭhāpanaṭṭhānāni. Cittāni namanti nivesanāni māpetunti rañño rājamahāmattānañca nivesanāni māpetuṃ vatthuvijjāpāṭhakānaṃ cittāni namanti. Te kira attano sippānubhāvena heṭṭhāpathaviyaṃ tiṃsahatthamatte ṭhāne ‘‘idha nāgānaṃ nivāsapariggaho, idha yakkhānaṃ, idha bhūtānaṃ nivāsapariggaho, idha pāsāṇo vā khāṇuko vā atthī’’ti jānanti, te tadā sippaṃ jappitvā tādisaṃ sārambhaṭṭhānaṃ pariharitvā anārambhe ṭhāne tāhi vatthupariggāhikāhi devatāhi saddhiṃ mantayamānā viya taṃtaṃgehāni māpenti.
286.“Sunidhavassakāra”者，（《大毗婆沙》2.153；《优陀那阿闍世》76）“Sunidho”与“Vassakāro”为两婆罗门名。所谓“Magadhamahāmattā”者，即“Magadha国王”或“大臣”，以王威大权加持。所谓“Pāṭaligāma村庄”者，指村名所在之区，即村域称乡。旧称“Pāṭaligāmo”，今已成为城镇。所谓“Vajjīnaṃ paṭibāhāya”为争论敌对Licchavi王国之意。所谓“Vatthūni”为房舍物质，即房屋立基之处。所谓“cittāni”等，谓建造之处，诸工匠将其视为建筑之地点。彼等据其技艺知晓场所尺度约三十肘，谓：“此乃龙族之居住地，此处为夜叉之居此又鬼神所居眠处或石头或坑穴之所”等。以念诵此手艺，守护此殊胜基地，不得毁坏且非施工之地，恰似诸守护神护视宅邸，彼等为守护者侃侃共议以此方法分派藏宝处居所。
Atha vā nesaṃ sarīre devatā adhimuccitvā tattha tattha nivesanāni māpetuṃ cittaṃ nāmenti. Tā catūsu koṇesu khāṇuke koṭṭetvā vatthumhi gahitamatte paṭivigacchanti. Saddhānaṃ kulānaṃ saddhā devatā tathā karonti, assaddhānaṃ kulānaṃ assaddhā devatā ca. Kiṃ kāraṇā? Saddhānañhi evaṃ hoti ‘‘idha manussā nivesanaṃ māpentā paṭhamaṃ bhikkhusaṅghaṃ nisīdāpetvā maṅgalaṃ vadāpessanti, atha mayaṃ sīlavantānaṃ dassanaṃ dhammakathaṃ pañhavissajjanaṃ anumodanañca sotuṃ labhissāma, manussādānaṃ datvā amhākaṃ pattiṃ dassantī’’ti. Assaddhā devatāpi ‘‘attano icchānurūpaṃ tesaṃ paṭipattiṃ passituṃ kathañca sotuṃ labhissāmā’’ti tathā karonti.
又或诸神脱离肉身，意念生起，欲于彼处建造宅舍。其于四隅挖坑，将材料提取并搬运。信心薄弱之族群及其神亦复如是行事。因何故？乃因信心生起正念：“人间施舍宅舍，首先令比库僧团安坐说吉祥语，继而我等得闻持戒者教导法说、智者之福，乐以听闻。授人以食，我等亦得其福。”无信者之神则思：“我欲观察其行为是否合我心愿，岂能得闻其法乎？”于是亦如此行。
Tāvatiṃsehīti yathā hi ekasmiṃ kule ekaṃ paṇḍitaṃ manussaṃ, ekasmiñca vihāre ekaṃ bahussutaṃ bhikkhuṃ upādāya ‘‘asukakule manussā paṇḍitā, asukavihāre bhikkhū bahussutā’’ti saddo abbhuggacchati, evamevaṃ sakkaṃ devarājānaṃ vissakammañca devaputtaṃ upādāya ‘‘tāvatiṃsā paṇḍitā’’ti saddo abbhuggato. Tenāha ‘‘tāvatiṃsehī’’ti. Seyyathāpītiādinā devehi tāvatiṃsehi saddhiṃ mantetvā viya sunidhavassakārā nagaraṃ māpentīti dasseti.
所谓天龙八部众，是如同在某一世家中，有一位贤哲人，在某一寺院中，有一位闻法多闻的比库，由此而生出“病苦世家中有人是贤哲”，“病苦僧院中比库众多闻”的称谓。同样，萨咖天帝及诸天子亦有此类称号，诸天子乃因缘称谓“天龙八部众”。故称“天龙八部众”者。譬如说，诸天如同聚会比议，于雨季聚集在山中，将一城建成示现。
Yāvatā ariyaṃ āyatananti yattakaṃ ariyamanussānaṃ osaraṇaṭṭhānaṃ nāma atthi. Yāvatā vaṇippathoti yattakaṃ vāṇijānaṃ āhaṭabhaṇḍassa rāsivaseneva kayavikkayaṭṭhānaṃ nāma, vāṇijānaṃ vasanaṭṭhānaṃ vā atthi. Idaṃ agganagaranti tesaṃ ariyāyatanavaṇippathānaṃ idaṃ nagaraṃ aggaṃ bhavissati jeṭṭhakaṃ pāmokkhaṃ. Puṭabhedananti bhaṇḍapuṭabhedanaṭṭhānaṃ, bhaṇḍaganthikānaṃ mocanaṭṭhānanti vuttaṃ hoti. Sakalajambudīpe aladdhabhaṇḍampi hi idheva labhissati, aññattha vikkayaṃ agacchantampi idha vikkayaṃ gacchissati, tasmā idheva puṭaṃ bhindissatīti attho. Āyanti yāni catūsu dvāresu cattāri, sabhāyaṃ ekanti evaṃ divase divase pañcasatasahassāni tattha uṭṭhahissanti, tānissa bhāvīni āyāni dasseti. Aggito vātiādīsu ca-kārattho vā-saddo, agginā ca udakena ca mithubhedena ca nassissatīti attho. Tassa hi eko koṭṭhāso agginā nassissati, nibbāpetumpi naṃ na sakkhissati, ekaṃ koṭṭhāsaṃ gaṅgā gahetvā gamissati, eko iminā akathitaṃ amussa, amunā akathitaṃ imassa vadantānaṃ pisuṇavācānaṃ vasena bhinnānaṃ manussānaṃ aññamaññabhedena vinassissati.
所谓“世间领域”，乃指世尊弟子们的依止之处；所谓“交易市集”，乃指商贾们集市上货物买卖聚集之所。此地为主要城市，即众多圣地和市集在此被视为首领、最显贵之所。所谓“开箱卸货”，指货物箱子的开启，货物的取舍场所。整个犹如大陆上的地方，货物虽然有增减变化，但均发生于此地，因而用箱子开启破坏作比喻。东、西、南、北各有城门一天四门，每日有五十万众人从门出入，显示这些城门即未来的门户。所谓“烧灭”，指火与水以及土石的磨灭作用。部分货物会被火烧毁，烧毁后不能复原。虽有部分货物取走作为川流通行，就像此不可言说、无人知晓之事，因两舌杂语而造成的分别毁灭，彼此分裂的众人，将相互争斗消亡。
Evaṃ vatvā bhagavā paccūsakāle gaṅgātīraṃ gantvā katamukhadhovano bhikkhācārakālaṃ āgamayamāno nisīdi. Sunidhavassakārāpi ‘‘amhākaṃ rājā samaṇassa gotamassa upaṭṭhāko, so amhe upagate pucchissati ‘satthā kira pāṭaligāmaṃ agamāsi, kiṃ tassa santikaṃ upasaṅkamittha, na upasaṅkamitthā’ti, ‘upasaṅkamimhā’ti ca vutte ‘nimantayittha, na nimantayitthā’ti pucchissati, ‘na nimantayimhā’ti ca vutte amhākaṃ dosaṃ āropetvā niggaṇhissati, idañcāpi mayaṃ akataṭṭhāne nagaraṃ māpema, samaṇassa kho pana gotamassa gatagataṭṭhāne kāḷakaṇṇisattā paṭikkamanti, taṃ mayaṃ nagaramaṅgalaṃ vācāpessāmā’’ti cintetvā satthāraṃ upasaṅkamitvā nimantayiṃsu. Tena vuttaṃ ‘‘atha kho sunidhavassakārā’’tiādi. Pubbaṇhasamayanti pubbaṇhakāle. Nivāsetvāti gāmappavesananīhārena nivāsanaṃ nivāsetvā kāyabandhanaṃ bandhitvā. Pattacīvaramādāyāti pattañca cīvarañca ādiyitvā kāyapaṭibaddhaṃ katvā, cīvaraṃ pārupitvā pattaṃ hatthena gahetvāti attho.
世尊讲完此义，午后时分前往恒河岸边，坐下准备终日比库生活。雨季山中众说：“我们的王为出家人果德玛的侍从，他将前来问：‘尊师是否曾来过巴特利村？是否有人前往？’如果我们回答‘我不知’，他们便会责难我们。因此我们应当建城堡保护，避免隐秘于黑夜里出散，届时我们会说此城堡为护城吉祥。”于是他们前去迎接尊师。经云：“那时雨季山中众”（即当日午前）。“入住”，即进入村落的住处，缠衣结带整肃，取披毯衣，披覆加持，手持披毯，安然就座。
Sīlavantetthāti sīlavante ettha attano vasanaṭṭhāne. Saññateti kāyavācācittehi saññate. Tāsaṃ dakkhiṇamādiseti saṅghassa dinne cattāro paccaye tāsaṃ gharadevatānaṃ ādiseyyapattiṃ dadeyya. Pūjitā pūjayantīti ‘‘ime manussā amhākaṃ ñātakāpi na honti, tathāpi no pattiṃ dentīti ārakkhaṃ susaṃvihitaṃ karothā’’ti suṭṭhu ārakkhaṃ karonti. Mānitā mānayantīti kālānukālaṃ balikammakaraṇena mānitā ‘‘ete manussā amhākaṃ ñātakāpi na honti, tathāpi catumāsachamāsantare no balikammaṃ karontī’’ti mānenti uppannaparissayaṃ haranti. Tato nanti tato naṃ paṇḍitajātikaṃ manussaṃ. Orasanti ure ṭhapetvā saṃvaḍḍhitaṃ, yathā mātā orasaṃ puttaṃ anukampati, uppannaparissayaharaṇatthamevassa vāyamati, evaṃ anukampantīti attho. Bhadrāni passatīti sundarāni passati.
“有戒者”指在此处持戒者自身住所之地。“缄默”指身口意受持自制。有戒者应将右边四种条件供养给僧团，供养者若奉献，则属于宅邸护法神之供养。敬奉即以善行保护守护，正以安全守护，防范世间侵害。尊敬即时时尊重，顺时修复，认为这些人虽非亲友，然善行护持，四个月夏安居时亦不造作恶事。如此生起怜悯之心。比喻如母亲爱护儿子，为驱逐危险特别尽力。得见美好。
Anumoditvāti tehi tadā pasutapuññassa anumodanavasena tesaṃ dhammakathaṃ katvā. Sunidhavassakārāpi ‘‘yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise’’ti bhagavato vacanaṃ sutvā devatānaṃ pattiṃ adaṃsu. Taṃ gotamadvāraṃ nāma ahosīti tassa nagarassa yena dvārena bhagavā nikkhami, taṃ gotamadvāraṃ nāma ahosi. Gaṅgāya pana uttaraṇatthaṃ anotiṇṇattā gotamatitthaṃ nāma nāhosi. Pūrāti puṇṇā. Samatittikāti tīrasamaṃ udakassa tittā bharitā. Kākapeyyāti tīre ṭhitakākehi pātuṃ sakkuṇeyyaudakā. Tīhipi padehi ubhatokūlasamaṃ paripuṇṇabhāvameva vadati. Uḷumpanti pāragamanatthāya lahuke dārudaṇḍe gahetvā kavāṭaphalake viya aññamaññasambandhe kātuṃ āṇiyo koṭṭetvā nāvāsaṅkhepena kataṃ. Kullanti veḷunaḷādike saṅgharitvā valliādīhi kalāpavasena bandhitvā kataṃ.
“赞叹”，即当时赞成善行，演讲佛法。雨季山中众闻世尊嘱咐“天神云集当以此四供养”，即赞同天神。故此城名为果德玛门，自此世尊从此门出入。恒河边渡口称为果德玛渡口。称“满溢”，水面平齐。称“平等堤岸”，即岸与水面同高之意。所谓“鹈鹕”，指岸上栖息的鹈鹕鸟类。此三地两岸俱为水满之处。用木头锯断供船舶停靠之梁柱，做桩头锁木。谷粟等用芦苇捆扎成束，用藤蔓绑成束状。
Etamatthaṃviditvāti etaṃ mahājanassa gaṅgudakamattassapi kevalaṃ tarituṃ asamatthataṃ, attano pana bhikkhusaṅghassa ca atigambhīravitthataṃ saṃsāramahaṇṇavaṃ taritvā ṭhitabhāvañca sabbākārato viditvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi. Udānagāthāya attho pana aṭṭhakathāyaṃ dassitoyeva. Tattha udakaṭṭhānassetaṃ adhivacananti yathāvuttassa yassa kassaci udakaṭṭhānassa etaṃ aṇṇavanti adhivacanaṃ, na samuddassevāti adhippāyo. Saranti idha nadī adhippetā sarati sandatīti katvā. Gambhīraṃ vitthatanti agādhaṭṭhena gambhīraṃ, sakalalokattayabyāpitāya vitthataṃ. Visajjāti anāsajja appatvā eva pallalāni tesaṃ ataraṇato. Kullañhi jano bandhatīti kullaṃ bandhituṃ āyāsaṃ āpajjati. Vinā eva kullenāti īdisaṃ udakaṃ kullena īdisena vinā eva. Tiṇṇā medhāvino janāti ariyamaggañāṇasaṅkhātāya medhāya samannāgatattā medhāvino buddhā ca buddhasāvakā ca tiṇṇā paratīre patiṭṭhitā.
明白此义者知道，对于众人如城池筑坝般的水量，世尊的比库团极深广无边，渡越苦海大江，遍知所行，故发此偈加以阐述。偈文说明河水堤坝之理，非指海洋。流动者谓河川流淌；深广者指广大深远，通达世界各方。平息者指水波不起，宁静无波。束缚者指堤坝筑成，防止水流冲溃，若无堤坝，水自流散。卓越智者如佛及其弟子，凭藉觉悟之慧而渡过彼岸，安住彼岸岸边。
Sunidhavassakāravatthukathāvaṇṇanā niṭṭhitā. · 苏尼达与瓦萨咖拉事缘的注释已竟。
Koṭigāme saccakathāvaṇṇanā果帝村中谛说的注释
§287
287.Koṭigāmoti mahāpanādassa rañño pāsādakoṭiyaṃ katagāmo, patitassa pāsādassa thupikāya patiṭṭhitaṭṭhāne niviṭṭhagāmoti attho. Ariyasaccānanti ye paṭivijjhanti, tesaṃ ariyabhāvakarānaṃ saccānaṃ. Ananubodhāti abujjhanena ajānanena. Appaṭivedhāti appaṭivijjhanena. Anubodho cettha pubbabhāgiyañāṇaṃ, paṭivedho maggañāṇena abhisamayo. Tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti, anubodhopi ekacco paṭivedhasambandho tadubhayābhāvahetukañca vaṭṭe saṃsaraṇaṃ, tasmā vuttaṃ ‘‘ananubodhā…pe… tumhākañcā’’ti. Tattha sandhāvitanti paṭisandhiggahaṇavasena bhavato bhavantarupagamanena sandhāvitaṃ. Saṃsaritanti aparāparaṃ cavanupapajjanavasena saṃsaritaṃ. Mamañceva tumhākañcāti mayā ca tumhehi ca. Atha vā sandhāvitaṃ saṃsaritanti sandhāvanaṃ saṃsaraṇaṃ mamañceva tumhākañca ahosīti evamettha attho veditabbo.
数以万计的村庄聚合而成的国王宫殿称为“宫殿聚落”，崩坏的宫殿基础上建成的小塔所在之地称为“塔刚立地”，进而聚居形成的村庄称为“隐没村庄”。“圣谛”指的是内外诸圣者亲证的真实存在。未能理解者称为无明不解。未曾洞察者谓之不彻悟。所谓“理解”是先前阶段的知识，洞察则是对道之知识的深入映现。因为没有洞察就不会有先行的理解，而有时理解与洞察相互联系缺失，皆因二者相应缺乏，故处于轮回之中。因此有所谓“无明不解……尔等诸人”之文。所谓“联系”是指通过轮回的连续转变中，生死相续的继承。轮回是指依次相续，循环不息的流转。我即尔等，尔等即我之意涵。或者说“联系之说”与“轮回之说”，皆含有我即尔等，尔等即我之理义，应当于此处体认明了。
Saṃsitanti saṃsaritaṃ. Bhavanetti samūhatāti dīgharajjuyā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ, taṇhārajjuyā baddhasattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti, sā bhavato bhavaṃ nayanasamatthā taṇhārajju ariyamaggasatthena suṭṭhu hatā chinnā appavattikatāti bhavanetti samūhatā.
“存在”即轮回。“存在之意”谓如以长绳束着鸦雀一般，被束缚的众生以欲望之绳为系，凝聚成轮回生存体。此即“存在”的涵义。所谓存在即其存在乃由欲望绳索净断，依正觉道理被善灭断，故称为断绝存在之“存在”的集结。
Ambapālīvatthukathāvaṇṇanā庵婆巴利事缘的注释
§288
288.Yānassabhūmīti yattha sakkā hoti yānaṃ āruyha yānena gantuṃ, ayaṃ yānassa bhūmi nāma. Yānā paccorohitvāti vihārassa bahidvārakoṭṭhake yānato orohitvā.
“车之停放之地”谓那可供乘车出入的地点。乘车上下称为起驻，乘载或下车的地点即是所谓车辆停放之地。
Licchavīvatthukathāvaṇṇanā离车族事缘的注释
§289
289.Nīlāti idaṃ sabbasaṅgāhakavacanaṃ. Nīlavaṇṇātiādi tasseva vibhāgadassanatthaṃ. Tattha na tesaṃ pakativaṇṇo nīlo, nīlavilepanavilittattā panetaṃ vuttaṃ. Nīlavatthāti paṭadukūlakoseyyādīnipi nesaṃ nīlāneva honti. Nīlālaṅkārāti nīlamaṇialaṅkārehi nīlapupphehi ca alaṅkatā. Te kira alaṅkārā suvaṇṇavicittāpi indanīlamaṇiobhāsehi ekanīlā viya khāyanti, rathāpi nesaṃ nīlamaṇikhacitā nīlavatthaparikkhittā nīladhajanīlavammikehi nīlābharaṇehi nīlaassehi yuttā, patodayaṭṭhiyopi nīlāyevāti iminā nayena sabbapadesu attho veditabbo. Paṭivaṭṭesīti pahari. Kissa je ambapālīti je-ti ālapanaṃ, bhoti ambapāli kiṃkāraṇāti vuttaṃ hoti. Sāhāranti ettha āharanti imasmā rājapurisā balinti āhāro, tabbhuttajanapado. Tena sahitaṃ sāhāraṃ, sajanapadanti attho. Aṅguliṃ phoṭesunti aṅguliṃ cālesuṃ. Ambakāyāti mātugāmena. Upacāravacanañhetaṃ, itthīsu yadidaṃ ambakā mātugāmo jananikāti. Olokethāti passatha. Apalokethāti apavattitvā oloketha, punappunaṃ passathāti attho. Upasaṃharathāti upanetha, imaṃ licchavīparisaṃ tumhākaṃ cittena tāvatiṃsasadisaṃ upasaṃharatha upanetha allīyāpetha. Yatheva tāvatiṃsā abhirūpā pāsādikā nīlādinānāvaṇṇā, evamime licchavīrājānopīti tāvatiṃsehi samake katvā passathāti attho.
“蓝”乃总称诸多合成的用词。“蓝色”用以观照呈现诸色分明。此处蓝色非指纯正的蓝色，非由涂蓝所致。所谓蓝色之衣物，诸如床垫等皆属蓝色。蓝色装饰乃以蓝宝石、蓝色花饰所点缀。此装饰虽由黄宝石之色彩和蓝宝石光辉所增色，如独蓝宝石之形，车具无若蓝宝石藤囊遮盖，镶嵌蓝宝石的饰物，均谓之蓝色。落日之时，亦有蓝色相似，其理应于各种处处表现蓝色意涵。击打谓拍击。此处“阿难吠舍”意为所说话语，“吠舍”即言语之言。至于“沙漏”者，此为取自皇宫之粮食与众多府邸之食粮，彼即贵族所食，故称粮食。指握拳打指之动作。母骑者为女性出行之坐骑。这里用为引导语，以女性而言即母骑、母亲之意。察看谓观视，若消散则再观之意。前来者即召唤，谓你们以心心念念召集此利呾迦族之散聚汇集。犹如诸天众美丽端庄、色彩各异，故号称为诸天。此即诸利呾迦诸王以诸天相并称，安乐观看。
Kasmā pana bhagavā anekasatehi suttehi cakkhādīnaṃ rūpādīsu nimittaggāhaṃ paṭisedhetvā idha mahantena ussāhena nimittaggāhe niyojetīti? Hitakāmatāya tesaṃ bhikkhūnaṃ yathā āyasmato nandassa hitakāmatāya saggasampattidassanatthaṃ. Tatra kira ekacce bhikkhū osannavīriyā, te sampattiyā palobhento ‘‘appamādena samaṇadhammaṃ karontānaṃ evarūpā issariyasampatti sulabhā’’ti samaṇadhamme ussāhajananatthaṃ āha. Atha vā nayidaṃ nimittaggāhe niyojanaṃ, kevalaṃ pana ‘‘dibbasampattisadisā etesaṃ rājūnaṃ issariyasampattī’’ti anupubbikathāya sampattikathanaṃ viya daṭṭhabbaṃ. Aniccalakkhaṇavibhāvanatthañcāpi evamāha. Na cirasseva hi sabbepime ajātasattussa vasena vināsaṃ pāpuṇissanti, atha nesaṃ rajjasirisampattiṃ disvā ṭhitabhikkhū ‘‘tathārūpāyapi nāma sirisampattiyā vināso paññāyissatī’’ti aniccalakkhaṇaṃ bhāvetvā saha paṭisambhidāhi arahattaṃ pāpuṇissantīti aniccalakkhaṇavibhāvanatthaṃ āha.
何以世尊于众多经典经文中，于眼及诸根等缘起相迹，断绝其执着，而以此强大的猛进力引导？乃为利益比库们，尤其对于具寿难陀比库的利益，示现天上福报之现象。其时部分比库精进勇猛，因观此福报便生渴求，语曰“以不懈之心修行沙门法者，此等王者福报极易获得”。此言旨在于激发修行法门之猛进心。若说其引导之作用，仅止于初步逐渐讲述治福之理，其理犹如呈现王者福报。又以无常之相观法，亦如是说。诸法无常，诸众生皆因无始时以来诞生，若无灭则久存，而见国土福报后，坐比库乃生“即使具此福报因缘，福报也必灭尽”无常法观照，随之得解脱与阿拉汉果。
Adhivāsetūti ambapāliyā nimantitabhāvaṃ ñatvāpi kasmā nimantentīti? Asaddahanatāya ca vattasīsena ca. Sā hi dhuttā itthī animantetvāpi ‘‘nimantesi’’nti vadeyyāti tesaṃ ahosi. Dhammaṃ sutvā gamanakāle ca nimantetvā gamanaṃ nāma manussānaṃ vattameva.
“赴会”原寓意召请之事，何以称为赴会？由其无火烧毁及横扫的象征。女子若不赴会，亦谓其赴会。闻法途中或临去时之赴会即为人类俗语中的赴会。
Licchavīvatthukathāvaṇṇanā niṭṭhitā. · 离车族事缘的注释已竟。
Sīhasenāpativatthukathāvaṇṇanā师子将军事之注释
§290
290.Abhiññātāti (a. ni. aṭṭha. 3.8.12) ñātā paññātā pākaṭā. Santhāgāreti mahājanassa santhambhanāgāre vissamanatthāya kate agāre. Sā kira santhāgārasālā nagaramajjhe ahosi, catūsu dvāresu ṭhitānaṃ paññāyati, catūhi disāhi āgatamanussā paṭhamaṃ tattha vissamitvā pacchā attano attano phāsukaṭṭhānaṃ gacchanti. Rājakulānaṃ rajjakiccasantharaṇatthaṃ kataṃ agārantipi vadantiyeva. Tattha hi nisīditvā licchavīrājāno rajjakiccaṃ santharanti karonti vicārenti. Sannisinnāti tesaṃ nisīdanatthaṃyeva paññattesu mahārahapaccattharaṇesu samussitasetacchattesu āsanesu sannisinnā. Anekapariyāyena buddhassa vaṇṇaṃ bhāsantīti rājakulakiccañceva lokatthakiriyañca vicāretvā anekehi kāraṇehi buddhassa vaṇṇaṃ bhāsanti. Paṇḍitā hi te rājāno saddhāsampannā sotāpannāpi sakadāgāminopi anāgāminopi ariyasāvakā, te sabbepi lokiyajaṭaṃ bhinditvā buddhādīnaṃ tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhāsanti.
所谓“已知”，是指被识别、被明了、被显现。所谓“大众之家”就是众多人民的聚居地，此处指的是设有聚会厅、用于集会的府邸，这些府邸是为了防止动乱而设置。此聚会厅确实位于城市中心，四门设有把守，智慧地观察着四方来往的人群，先是在那里观察一番，确认安全后，各自散往自己的住处。甚至有人称这是为王族家事处理而设的府邸。实际上，坐于此处的是历代的利车卫王子们，他们在此处理国事，并展开议论。他们所坐的是专为王室聚会而设的大华盖树荫下的座位，称为“安座”。众多理由被用以描述佛陀的形象。王族们不仅关心政治事务，也为世界福祉而行事，多次论述佛陀的品格。那些君王们都是具足信心的圣弟子，包括入流者、一次来者及阿那含者，他们破除世俗的烦恼织网，赞叹佛陀及其三宝的殊胜相貌。
Tattha tividho buddhavaṇṇo nāma cariyavaṇṇo sarīravaṇṇo guṇavaṇṇoti. Tatrime rājāno cariyāya vaṇṇaṃ ārabhiṃsu – ‘‘dukkaraṃ vata kataṃ sammāsambuddhena kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo pūrentena ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyaṃ matthakaṃ pāpetvā pañca mahāpariccāge pariccajantenā’’ti aḍḍhacchakkehi jātakasatehi buddhavaṇṇaṃ kathentā tusitabhavanaṃ pāpetvā ṭhapayiṃsu. Dhammassa vaṇṇaṃ bhāsantā panete ‘‘bhagavatā dhammo desito, nikāyato pañca nikāyā honti, piṭakato tīṇi piṭakāni, aṅgato nava aṅgāni, khandhato caturāsītidhammakkhandhasahassānī’’ti koṭṭhāsavasena dhammaguṇaṃ kathayiṃsu. Saṅghassa vaṇṇaṃ bhāsantā ‘‘satthu dhammadesanaṃ sutvā paṭiladdhasaddhā kulaputtā bhogakkhandhañceva ñātiparivaṭṭañca pahāya setacchattauparajjasenāpatiseṭṭhibhaṇḍāgārikaṭṭhānantarādīni agaṇayitvā nikkhamma satthu varasāsane pabbajanti, setacchattaṃ pahāya pabbajitānaṃ bhaddiyamahārājamahākappinapukkusātiādirājapabbajitānaṃyeva buddhakāle asīti sahassāni ahesuṃ, anekakoṭidhanaṃ pahāya pabbajitānaṃ pana yasakulaputtasoṇaseṭṭhiputtaraṭṭhapālaputtādīnaṃ paricchedo natthi, evarūpā ca evarūpā ca kulaputtā satthu sāsane pabbajantī’’ti pabbajjāsaṅkhepavasena saṅghaguṇaṃ kathayiṃsu.
佛陀的形象可分为三种，分别是行为形象、躯体形象和品质形象。在这三者中，王们首先赞颂其行为形象，称赞佛陀难以逾越的修行历经无数劫，上承四无量劫、十波罗蜜、十种次波罗蜜及十种究竟波罗蜜，将三种目的的行为──对个人、众生与佛法的行为──圆满实现，功德无量。歌颂佛陀事迹时，他们盘算着五大奉献，取材于五十六卷前世因缘故事，令自己心生欢喜。讲述佛法时，他们说：“世尊所说的法门，有五部经典作传承，称为三藏，内容分为九部分，俱含八十四千法门。”以此修辞说明法的功德。讲述僧团时，他们说：“听闻佛陀讲法后，信心具足的贵族子弟，放弃财产及亲友，弃家出家，舍弃树荫，与诸位尊长、护法、院主等分离，离家出家，从此众多王子、诸豪族子弟应佛教法而出家，曾达数万之众。他们弃绝富庶，不畏贫苦，一心践行，成为佛陀时代的德行典范。”简略叙述了僧团的功德。
Sīho senāpatīti evaṃnāmako senāya adhipati. Vesāliyañhi satta sahassāni satta satāni satta ca rājāno, te sabbepi sannipatitvā sabbesaṃ manaṃ gahetvā ‘‘raṭṭhaṃ vicāretuṃ samatthaṃ ekaṃ vicinathā’’ti vicinantā sīharājakumāraṃ disvā ‘‘ayaṃ sakkhissatī’’ti sanniṭṭhānaṃ katvā tassa rattamaṇivaṇṇakambalapariyonaddhaṃ senāpaticchattaṃ adaṃsu. Taṃ sandhāya vuttaṃ ‘‘sīho senāpatī’’ti. Nigaṇṭhasāvakoti nigaṇṭhassa nāṭaputtassa paccayadāyako upaṭṭhāko. Jambudīpatalasmiñhi tayo janā nigaṇṭhānaṃ aggupaṭṭhākā – nāḷandāyaṃ upāli gahapati, kapilapure vappo sakko, vesāliyaṃ ayaṃ sīho senāpatīti. Nisinno hotīti sesarājūnampi parisāya antare āsanāni paññāpayiṃsu, sīhassa pana majjhe ṭhāneti tasmiṃ paññatte mahārahe rājāsane nisinno hoti. Nissaṃsayanti nibbicikicchaṃ addhā ekaṃsena. Na hete yassa vā tassa vā appesakkhassa evaṃ anekasatehi kāraṇehi vaṇṇaṃ bhāsanti.
所谓“狮将军”，是指为军队首领的人。于迦尸城，有七千七百多位王，其中他们都聚集商议国事，决定“派一人去查探国事”，于是选中了狮子王子，视他为适合者，并赐予由宝石及红色绸缎装饰的豪华将军旗，成为军队总指挥。因而他被称作“狮将军”。“尼干达婆罗”（尼干陀婆罗）是那位尼干陀尊者的侍者。贾眉陀州的三位尼干陀领导者分别是：王舍城的乌波利富豪（Upāli Gahapati）、迦毗罗卫城的萨咖天帝、迦尸城的狮将军。众王子们坐定议事，狮子王子则坐于中央国王的座位。对于佛陀的赞誉他们怀有难以平息的欢喜心。由于众多原因，他们以盛大仪轨赞颂佛。
Yena nigaṇṭho nāṭaputto tenupasaṅkamīti nigaṇṭho kira nāṭaputto ‘‘sacāyaṃ sīho kassacideva samaṇassa gotamassa vaṇṇaṃ kathentassa sutvā samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, mayhaṃ parihāni bhavissatī’’ti cintetvā paṭhamataraṃyeva sīhaṃ senāpatiṃ etadavoca ‘‘senāpati imasmiṃ loke ‘ahaṃ buddho ahaṃ buddho’ti bahū vadanti, sace tvaṃ kañci dassanāya upasaṅkamitukāmo ahosi, maṃ puccheyyāsi, ahaṃ te yuttaṭṭhānaññeva pesessāmi, ayuttaṭṭhānato nivāressāmī’’ti. So taṃ kathaṃ anussaritvā ‘‘sace maṃ pesessati, gamissāmi. No ce, na gamissāmī’’ti cintetvā yena nigaṇṭho nāṭaputto tenupasaṅkami.
有一次，尼干陀婆罗侍者前去访问那位狮将军，心中想着：“如果听闻有人称狮将军是行者果德玛（释迦牟尼）的赞美者，必定会前去拜见行者果德玛。若我这样做，可能会使首领大生厌弃。”于是他先对狮将军说：“世间有很多人自称为佛，说‘我是佛’，如果你想到前去拜见某位解脱者，请先询问我，我会告诉你适当的方向，也会阻止你去不应去之处。”狮将军听后沉思：“若他说要我前往，我便去；若他阻止，我便不去。”这样思虑着，尼干陀婆罗侍者便上前了。
Athassa vacanaṃ sutvā nigaṇṭho mahāpabbatena viya balavasokena otthaṭo ‘‘yattha dānissāhaṃ gamanaṃ na icchāmi, tattheva gantukāmo jāto, hatohamasmī’’ti anattamano hutvā ‘‘paṭibāhanupāyamassa karissāmī’’ti cintetvā ‘‘kiṃ pana tva’’ntiādimāha. Evaṃ vadanto carantaṃ goṇaṃ tuṇḍe paharanto viya jalamānaṃ padīpaṃ nibbāpento viya bhattabharitaṃ pattaṃ nikujjanto viya ca sīhassa uppannaṃ pītiṃ vināsesi. Gamikābhisaṅkhāroti hatthiyānādīnaṃ yojāpanagandhamālādiggahaṇavasena pavatto payogo. So paṭippassambhīti so vūpasanto.
狮将军听了尼干陀婆罗侍者的话，心中像被巨大的力量推动一样昂扬，内心想道：“我绝不愿意为了布施外出，我已下定决心不去那地方，宁愿承受死亡。”于是他想出反对其意图的办法。与此同时，他四处宣称自己与象、马匹等被拴系、束缚的情况相同，持灯欲灭时犹如被打压，疲惫载食的鸟儿下垂羽翼，所有这些都会消减狮将军的喜悦。狮将军亲自准备各种行军用品，包括马具、食器、军用香料等，意欲彻底镇静自己，内心宁静。
Dutiyampi khoti dutiyavārampi. Imasmiñca vāre buddhassa vaṇṇaṃ bhāsantā tusitabhavanato paṭṭhāya yāva mahābodhipallaṅkā dasabalassa heṭṭhā pādatalehi upari kesaggehi paricchinditvā dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāvasena sarīravaṇṇaṃ kathayiṃsu. Dhammassa vaṇṇaṃ bhāsantā ‘‘ekapadepi ekabyañjanepi avakkhalitaṃ nāma natthī’’ti sukathitavaseneva dhammaguṇaṃ kathayiṃsu. Saṅghassa vaṇṇaṃ bhāsantā ‘‘evarūpaṃ yasasirivibhavaṃ pahāya satthu sāsane pabbajitā na kosajjapakatikā honti, terasasu pana dhutaguṇesu paripūrakārino hutvā sattasu anupassanāsu kammaṃ karonti, aṭṭhatiṃsa ārammaṇavibhattiyo vaḷañjentī’’ti paṭipadāvasena saṅghaguṇe kathayiṃsu.
当周日第二天，他们描述了佛陀的形象，先从忉利天的宫殿开始，一直到菩提树座下，足以彰显大菩提士的英姿与光采，描述他身形体貌上具有三十二相八十种好，显示其身体的殊胜光彩。论述佛法时，他们讲道：“法无瑕疵，犹如一足浸入溪流，不曾折损。”以此细腻的修辞赞颂佛陀法的清净特性。讲述僧团时说：“凡是离弃名利财宝而归依佛陀教法的出家人，绝不会堕落为败类，而是在十三种善行和清净功德中圆满修持，持续开展三十八种精进的修学，从而不断完善禅修之道。”以通览方式赞美出家众的优良品德。
Tatiyavāre pana buddhassa vaṇṇaṃ bhāsamānā ‘‘itipi so bhagavā’’ti suttantapariyāyeneva buddhaguṇe kathayiṃsu, ‘‘svākkhāto bhagavatā dhammo’’tiādinā suttantapariyāyeneva dhammaguṇe, ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā suttantapariyāyeneva saṅghaguṇe ca kathayiṃsu. Tato sīho cintesi ‘‘imesaṃ licchavīrājakulānaṃ tatiyadivasato paṭṭhāya buddhadhammasaṅghaguṇe kathentānaṃ mukhaṃ nappahoti, addhā anomaguṇasamannāgato so bhagavā, imaṃ dāni uppannaṃ pītiṃ avijahitvāva ahaṃ ajja sammāsambuddhaṃ passissāmī’’ti. Athassa ‘‘kiñhi me karissanti nigaṇṭhā’’ti vitakko udapādi. Tattha kiñhi me karissantīti kiṃ nāma mayhaṃ nigaṇṭhā karissanti. Apalokitā vā anapalokitā vāti āpucchitā vā anāpucchitā vā. Na hi me te āpucchitā yānavāhanasampattiissariyayasavisesaṃ dassanti, nāpi anāpucchitā māressanti, aphalaṃ etesaṃ āpucchananti adhippāyo.
第三天时，佛陀的赞美言说时，便依经文的说法中称其为『佛陀』，而称赞佛陀的德行；又以『世尊已善说法』等语，依经文的说法夸扬法的特德；并以『随顺佛陀的弟子众正行』等语，依经文的说法称扬僧团的功德。于是狮子心王思惟曰：「这些持利耶王族的勇士们，自第三日以来专注于佛、法、僧功德的宣扬，当时并未展露他们的面貌，现此刻佛陀具足不世出之德，我亦当断除现起的喜悦，今日当见正觉者。」然后他心中升起念头：「这些尼乾子会对我做些什么呢？」谓之「尼乾子会对我做些什么？」或问「他们是否会问我？是否不问我？」实则他们不会问我关于车资财与珍宝等细节，也不会不问就干涉我；问与不问皆因其无知而生妄想。
Divā divassāti divassa divā majjhanhike atikkantamatte. Vesāliyā niyyāsīti yathā hi gimhakāle deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā thokameva gantvā tiṭṭhati nappavattati, evaṃ sīhassa paṭhamadivase ‘‘dasabalaṃ passissāmī’’ti uppannāya pītiyā nigaṇṭhena paṭibāhitakālo, yathā dutiyadivase deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā thokaṃ gantvā vālikāpuñjaṃ paharitvā appavattaṃ hoti, evaṃ sīhassa dutiyadivase ‘‘dasabalaṃ passissāmī’’ti uppannāya pītiyā nigaṇṭhena paṭibāhitakālo, yathā tatiyadivase deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā purāṇapaṇṇasukkhadaṇḍakanaḷakacavarādīni parikaḍḍhantaṃ vālikāpuñjaṃ bhinditvā samuddaninnameva hoti, evaṃ sīho tatiyadivase tiṇṇaṃ vatthūnaṃ guṇakathaṃ sutvā uppanne pītipāmojje ‘‘aphalā nigaṇṭhā, nipphalā nigaṇṭhā, kiṃ me ime karissanti, gamissāmahaṃ satthu santika’’nti gamanaṃ abhinīharitvā vesāliyā niyyāsi. Niyyanto ca ‘‘cirassāhaṃ dasabalassa santikaṃ gantukāmo jāto, na kho pana me yuttaṃ aññātakavesena gantu’’nti ‘‘ye keci dasabalassa santikaṃ gantukāmo, sabbe nikkhamantū’’ti ghosanaṃ kāretvā pañca rathasatāni yojāpetvā uttamarathe ṭhito tehi ceva pañcahi rathasatehi mahatiyā ca parisāya parivuto gandhapupphacuṇṇavāsādīni gāhāpetvā niyyāsi.
昼夜而言，昼为白天，夜为黑夜，或昼夜间隔长短不等。欲去拘舍尼国城，正如祭祀时众天人齐聚取水渡河，只踏水边而止不涉水流，狮子于第一日便欢喜生起，誓愿见十种力量，当时因尼乾子拒绝而不得如愿。第二日，众天人取水渡河后踏水边并打破蔓藤枝丛，河水不溢流，狮子第二日欢喜发起，誓愿见十种力量，当时因尼乾子拒绝而未能如愿。至第三日，天人取水过河，破坏旧叶及芦花灌木围绕的枝丛，河水就此泛滥。狮子第三日得闻三种草料功德说时，欢喜喜悦，思惟「无功效的尼乾子，无能力的尼乾子，他们将对我做什么？今我当往师处。」于是他启程往拘舍尼。启程时心想：「我虽从长久以来渴望见十种力量，但未及赴不熟识的他处。既然有愿见十种力量者皆出发，我也当挥车旌招呼，以五百辆战车与五百辆战车为伴， 配以大随从，围绕芳香花土屋舍止宿，前往拘舍尼。」
Yena bhagavā tenupasaṅkamīti ārāmaṃ pavisanto dūratova asītianubyañjanabyāmappabhādvattiṃsamahāpurisalakkhaṇāni chabbaṇṇā ghanabuddharasmiyo disvā ‘‘evarūpaṃ nāma purisaṃ evaṃ āsanne vasantaṃ ettakaṃ kālaṃ nāddasaṃ, vañcito vatamhi, alābhā vata me’’ti cintetvā mahānidhiṃ disvā daliddapuriso viya sañjātapītipāmojjo yena bhagavā tenupasaṅkami. Dhammassa cānudhammaṃ byākarontīti bhotā gotamena vuttakāraṇassa anukāraṇaṃ kathenti. Kāraṇavacano hettha dhamma-saddo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viya. Kāraṇanti cettha tathāpavattassa saddassa attho adhippeto tassa pavattihetubhāvato. Atthappayutto hi saddappayogo. Anukāraṇanti ca so evaṃ parehi tathā vuccamāno. Sahadhammiko vādānuvādoti parehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo vā koci appamattakopi viññūhi garahitabbaṃ ṭhānaṃ kāraṇaṃ na āgacchati. Idaṃ vuttaṃ hoti – kiṃ sabbākārenapi tava vāde gārayhakāraṇaṃ natthīti. Anabbhakkhātukāmāti na abhūtena vattukāmā.
佛陀即由谁而渐进时，入到休息园，远方见着三十八相与光明具足的伟丈夫，遂思惟：「如此男人在这里如此久远未曾见过，甚觉失落，实为可惜。」见此如至贫穷之人欢喜涌起而至佛陀处，谓之依教奉行。诸侯乃依果德玛之言说因缘作说明。因缘之语，即用以解释「因」之义，诸如「于因中观知法」等义。因缘即此事件之关连、所指、施行之因由。故「因」字解作含义，且与意思同。一句与他人因缘有关之言说即为因说。彼此承继辩论，因缘说明显现，若你们观点或辩白不当，则无明智者会认同，故是一因。此句意乃：「你所论各处皆无因施诸说义。非为虚妄之欲求也。」
§291-292
291-292.Atthi sīha pariyāyotiādīnaṃ attho verañjakaṇḍe āgatanayeneva veditabbo. Paramena assāsenāti catumaggacatuphalasaṅkhātena uttamaassāsena. Assāsāya dhammaṃ desetīti assāsanatthāya santhambhanatthāya dhammaṃ deseti. Iti bhagavā aṭṭhahaṅgehi sīhasenāpatissa dhammaṃ deseti.
「狮子」及变化名相应，自应在判断恶见者之经文段落中观见。至于「极高引导」，意为依据四圣谛与四圣果，乃最高引导。引导即是为开导，乃为断恶故宣之法义，佛以此八重军阵，形喻其所说法教。
§293
293.Anuviccakāranti anuviditvā cintetvā tulayitvā kātabbaṃ karohīti vutta hoti. Sādhu hotīti sundaro hoti. Tumhādisasmiñhi maṃ disvā maṃ saraṇaṃ gacchante nigaṇṭhaṃ disvā nigaṇṭhaṃ saraṇaṃ gacchante ‘‘kiṃ ayaṃ sīho diṭṭhadiṭṭhameva saraṇaṃ gacchatī’’ti garahā uppajjati, tasmā anuviccakāro tumhādisānaṃ sādhūti dasseti. Paṭākaṃ parihareyyunti te kira evarūpaṃ sāvakaṃ labhitvā ‘‘asuko nāma rājā vā rājamahāmatto vā seṭṭhi vā amhākaṃ saraṇaṃ gato sāvako jāto’’ti paṭākaṃ ukkhipitvā nagare ghosentā āhiṇḍanti. Kasmā? ‘‘Evaṃ no mahantabhāvo āvi bhavissatī’’ti ca, sace panassa ‘‘kimahaṃ ete saraṇaṃ gato’’ti vippaṭisāro uppajjeyya, tampi so ‘‘etesaṃ me saraṇagatabhāvaṃ bahū jānanti, dukkaraṃ dāni paṭinivattitu’’nti vinodetvā na paṭikkamissatīti ca. Tenāha ‘‘paṭākaṃ parihareyyu’’nti. Opānabhūtanti paṭiyattaudapāno viya ṭhitaṃ. Kulanti tava nivesanaṃ. Dātabbaṃ maññeyyāsīti pubbepi dasapi vīsatipi saṭṭhipi jane āgate disvā natthīti avatvā desi, idāni maṃ saraṇaṃ gatakāraṇamatteneva mā imesaṃ deyyadhammaṃ upacchindittha, sampattānañhi dātabbamevāti ovadati. Sutaṃ me taṃ bhanteti kuto sutaṃ? Nigaṇṭhānaṃ santikā. Te kira kulagharesu evaṃ pakāsenti ‘‘mayaṃ yassa kassaci sampattassa dātabbanti vadāma, samaṇo pana gotamo ‘mayhameva dānaṃ dātabbaṃ…pe… na aññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti evaṃ vadatī’’ti. Taṃ sandhāya ayaṃ ‘‘sutaṃ me ta’’ntiādimāha.
「细察者」乃指细心推敲、衡量而作之意，谓『当为之事』。称其美好，为美善。你们见我，向我依靠即觉忧拟，我见尼乾子依靠则生不悦，故称为细察者。若舍此旌旗，则有人得此随从，会讪笑言「速起之王或贵人或富人等，已成为我等依靠弟子。」其由何因？谓「不可为此大事生种种负面观念；若心生反感，吾却因诸弟子众广知悟我依靠而未退失也。」故曰「当舍旗旛」。所言「已受戒者」者，犹如防水渠式端正而立。尚未来居住，你之家基已建好。曾见三十、二十、六十人来临，称我无处可住为谤，今因我作依止，故当勿破坏供养法事。既闻此言，谁言之？即尼乾子众宣称此言。
§294
294.Pavattamaṃsanti pakatiyā pavattaṃ kappiyamaṃsaṃ, mūlaṃ gahetvā antarāpaṇe pariyesāhīti adhippāyo. Sambahulā nigaṇṭhāti pañcasatamattā nigaṇṭhā. Thūlaṃ pasunti thūlaṃ mahāsarīraṃ gokaṇṇamahiṃsasūkarasaṅkhātaṃ pasuṃ. Uddissakatanti attānaṃ uddisitvā kataṃ, māritanti attho. Paṭiccakammanti ettha kamma-saddo kammasādhano atītakālikoti āha ‘‘attānaṃ paṭicca kata’’nti. Nimittakammassetaṃ adhivacanaṃ ‘‘paṭicca kammaṃ phusatī’’tiādīsu (jā. 1.4.75) viya. Nimittakammassāti nimittabhāvena laddhabbakammassa, na karaṇakārāpanavasena. Paṭiccakammaṃ ettha atthīti maṃsaṃ paṭiccakammaṃ yathā ‘‘buddhaṃ etassa atthīti buddho’’ti. Atha vā paṭicca kammaṃ phusatīti pāṭhaseso daṭṭhabbo, svāyaṃ etaṃ maṃsaṃ paṭicca taṃ pāṇavadhakakammaṃ phusatīti attho. Tañhi akusalaṃ upaḍḍhaṃ dāyakassa, upaḍḍhaṃ paṭiggāhakassa hotīti nesaṃ laddhi. Upakaṇṇaketi kaṇṇamūle. Alanti paṭikkhepavacanaṃ, hotu kiṃ imināti attho. Na ca pana teti ete āyasmantā dīgharattaṃ avaṇṇakāmā hutvā avaṇṇaṃ bhāsantāpi abbhācikkhantā na jiridanti, abbhakkhānassa antaṃ na gacchantīti attho. Atha vā lajjanatthe idaṃ jiridantīti padaṃ daṭṭhabbaṃ, na lajjantīti attho.
「毒肉」者，谓违背戒法所杀害之肉；依根本戒法，认为罪行。大量尼乾子计约五百余众。杀杀害害，杀牛、杀羊、杀猪及类似有恶罪之畜生。『自指』即指自身为杀死罪行之罪过。『杀』义即命尽身亡。为杀之事，谓过去作之。称名『自报』，乃说彼杀恶业成因之名。善恶果业难改。否忍者，不贪恋美色者，此义为否忍。又言不羞耻，谓达者久徙而无羞罚，久避无报。或亦言者谓此义为羞耻消失。
Sīhasenāpativatthukathāvaṇṇanā niṭṭhitā. · 师子将军事之注释终。
Kappiyabhūmianujānanakathāvaṇṇanā准许净地事之注释
§295
295.Abhilāpamattanti desanāmattaṃ. Āmisakhādanatthāyāti tattha tattha chaḍḍitassa āmisassa khādanatthāya. Anuppageyevāti pātoyeva. Oravasaddanti mahāsaddaṃ. Taṃ pana avatvāpīti andhakaṭṭhakathāyaṃvuttanayena avatvāpi. Pi-saddena tathā vacanampi anujānāti. Aṭṭhakathāsu vuttanayenāti sesaaṭṭhakathāsu vuttanayena. ‘‘Kappiyakuṭiṃ karomā’ti vā, ‘kappiyakuṭī’ti vā vutte sādhāraṇalakkhaṇa’’nti sabbaaṭṭhakathāsu vuttaussāvanantikākuṭikaraṇalakkhaṇaṃ. Cayanti adhiṭṭhānaṃ. Yato paṭṭhāyāti yato iṭṭhakato silato mattikāpiṇḍato vā paṭṭhāya. Paṭhamiṭṭhakādīnaṃ heṭṭhā na vaṭṭantīti bhittiyā paṭhamiṭṭhakādīnaṃ heṭṭhā bhūmiyaṃ patiṭṭhāpiyamānā iṭṭhakādayo bhūmigatikattā ‘‘kappiyakuṭiṃ karomā’’ti vatvā patiṭṭhāpetuṃ na vaṭṭanti. Yadi evaṃ bhūmiyaṃ nikhaṇitvā patiṭṭhāpiyamānā thambhā kasmā tathā vatvā patiṭṭhāpetuṃ vaṭṭantīti āha ‘‘thambhā pana…pe… vaṭṭantī’’ti. Saṅghasantakamevāti vāsatthāya kataṃ saṅghikasenāsanaṃ sandhāya vadati. Bhikkhusantakanti vāsatthāya eva kataṃ bhikkhussa puggalikasenāsanaṃ. Mukhasannidhīti iminā antovutthadukkaṭameva dīpitaṃ.
由于贪恋说法而过度执着。所谓“为衣服饮食之缘故”，即指被舍弃的衣服为食之缘故。所谓“无法达到之”，即仅仅如凳子一般。所谓“声响如远大音声”，但是由于未降而成为“未降”。从暗唆解释得知，即使尚未降临，也能依靠比音(比喻之音)而得到许可。此处出现在注疏中所称“残余注疏”的记载。所谓“做可行之存储室”，或称“可行小屋”，是一种普通标识，出现于所有注疏中作为藏经、读诵之处或小屋的标志。所谓“筑造”，是指用坚固材料如石头、黏土球筑墙。因“没有底”，故第一层石等建造之下不复转回，基础以防止沉陷而立。第一层石等之下不设土地以便基础稳固，故第一层石等由于土地性质被视为无助于支撑“小屋”。若业已去除土地而建墙板，何以仍然不能称之为建立呢？于是言“若墙板如此，则应能建立”。此文谈的是僧团住宿之规定，指明这是一项僧团军团的决定。所谓“比库住宿”，即指僧团为个人制定的居所规则。所谓“面前所在”，则指此处指出的内部邪恶行为被揭示出来。
Kappiyabhūmianujānanakathāvaṇṇanā niṭṭhitā. · 准许净地事之注释终。
Keṇiyajaṭilavatthukathāvaṇṇanā结发者给尼耶事之注释
§300
300.Yenaāpaṇaṃ tadavasarītiādīsu āpaṇanti ekassa nigamassetaṃ adhivacanaṃ. Tasmiṃ kira nigame vīsati āpaṇamukhasahassāni vibhattāni ahesuṃ. Iti so āpaṇānaṃ ussannattā ‘‘āpaṇa’’ntveva saṅkhaṃ gato. Tassa pana nigamassa avidūre nadītīre ghanacchāyo ramaṇīyabhūmibhāgo mahāvanasaṇḍo, tasmiṃ bhagavā viharati. Keṇiyoti tassa nāmaṃ. Jaṭiloti āharimajaṭādharo tāpaso. So kira brāhmaṇamahāsālo, dhanarakkhaṇatthāya pana tāpasapabbajjaṃ samādāya rañño paṇṇākāraṃ datvā bhūmibhāgaṃ gahetvā tattha assamaṃ kāretvā pañcahi sakaṭasatehi vaṇijjaṃ payojetvā kulasahassassa nissayo hutvā vasati. Assamepi cassa eko tālarukkho divase divase ekaṃ sovaṇṇamayaṃ phalaṃ muñcatīti vadanti. So divā kāsāvāni dhāreti, jaṭā ca bandhati, rattiṃ kāmasampattiṃ anubhavati.
所谓“水域”等初期词汇是用以指示一地部族聚落的各种用语。据说该聚落分成二十个水域及数千个村落片段。聚落不远处有河畔浓荫处，风景怡人且被称为“大森林之地”，世尊即在其间修行。其名为“可尼娅”。“贾提洛”指长发披肩、苦行严酷的人。此人为一大贫穷婆罗门，因守护财富而出家修苦行，献给国王价值五十万的宝物而获得一片土地，在此处建造相当不平等的住所并用五百辆车子经营商业活动，成为一方之主。即使如此，他唯一有棕榈树，每日采摘一枚黄金色的果实被人传说。他白昼着袈裟，束发，夜晚则享受人间欲乐。
Pavattāroti (dī. ni. aṭṭha. 1.285; ma. ni. aṭṭha. 2.427; a. ni. aṭṭha. 3.5.192) pavattayitāro , pāvacanavasena vattāroti attho. Yesanti yesaṃ santakaṃ. Mantapadanti mantasadde bahikatvā raho bhāsitabbaṭṭhena mantā eva taṃtaṃatthapaṭipattihetutāya padanti mantapadaṃ, vedavacanaṃ. Gītanti aṭṭhakādīhi dasahi porāṇabrāhmaṇehi udāttānudāttādisarasampattivasena sajjhāyitaṃ. Pavuttanti pāvacanavasena aññesaṃ vuttaṃ, vācitanti attho. Samihitanti samupabyūḷhaṃ rāsikataṃ, iruvedayajuvedasāmavedādivasena tatthāpi paccekaṃ mantabrāhmaṇādivasena sajjhāyanavācakādivasena ca piṇḍaṃ katvā ṭhapitanti attho. Tadanugāyantīti etarahi brāhmaṇā taṃ tehi pubbe gītaṃ anugāyanti anusajjhāyanti. Tadanubhāsantīti taṃ anubhāsanti, idaṃ purimasseva vevacanaṃ. Bhāsitamanubhāsantīti tehi bhāsitaṃ sajjhāyitaṃ anusajjhāyanti. Vācitamanuvācentīti tehi aññesaṃ vācitaṃ anuvācenti. Seyyathidanti te katameti attho. Aṭṭhakotiādīni tesaṃ nāmāni. Te kira dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādiṃ pubbenivāsañāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvā parūpaghātaṃ akatvā kassapasammāsambuddhassa bhagavato vaṭṭasannissitena vacanena saha saṃsanditvā mante ganthesuṃ. Aparāpare pana okkākarājakālādīsu uppannabrāhmaṇā pāṇātipātādīni pakkhipitvā tayo vede bhinditvā buddhavacanena saddhiṃ viruddhe akaṃsu. Rattibhojanaṃ ratti, tato uparatāti rattūparatā. Atikkante majjhanhike yāva sūriyatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāma, tato viratattā viratā vikālabhojanā. Paṭiyādāpetvāti sappimadhusakkarādīhi ceva maricehi ca susaṅkhataṃ pānaṃ paṭiyādāpetvā.
“传播者”一词（见《小尼注》1.285、《中尼注》2.427、《长尼注》3.5.192）意指用开示和宣告之方式进行传播的人。“是者”指那些传承的随从者。“辩论之词”是指出于深奥之意隐藏在言词间的辩论词，或称智者的言语。“歌曲”即由八到十由古婆罗门创作且风格具有高低音韵律的诗歌。所谓“已宣告”是指宣说过给部分人听的内容，“被论述”即其含义。所谓“修饰”指庄严或渲染之意，意指如各伎乐（如歌、祆、婆摩）用于修辞的方式，但这也是单独婆罗门授受并陈列于坛坛上的意义。所谓“随从吹奏的方式”是指婆罗门依循古老传统并连续唱诵诸多歌谣。所谓“共鸣”即跟随般和之意，是指对先前言说文本的重复吟唱与响应。所谓“复述赞扬”指依样吹奏并配合他人说法共同演唱。所谓“同意的传达”是指与他人同声共唱之意思。举例来说，“八道”、“十道”等是这些名称的例证。此等诗歌被视为天眼之知识，能洞察因果，观察历世婆罗门的密识，洞察昔日之诵经和赞歌中断暴以及慈悲无害之戒律，是对应咖萨巴正觉者世尊时所传讲的教义和歌谣。后来在乌迦王时代之后新生的婆罗门虽宣讲杀生等恶业而堕落，违逆佛语。所谓“夜食”即夜间所进食物，继而解除戒律。所谓“因过期至中午”的食物即所谓变质食物，称为“变质食物”，此后戒律中便有所禁止。所谓“净饮”是指以蜂蜜、糖和盐以及胡椒等精制饮料制成的可食之饮。
‘‘Mahā kho keṇiya bhikkhusaṅgho’’ti kasmā bhagavā punappunaṃ paṭikkhipi? Titthiyānaṃ paṭikkhepapasannatāya. Titthiyā hi ‘‘aho vatāyaṃ appiccho, yo nimantiyamānopi na sādiyatī’’ti upanimantiyamānassa paṭikkhepe pasīdantīti keci, akāraṇañcetaṃ. Natthi buddhānaṃ paccayahetu evarūpaṃ kohaññaṃ, ayaṃ pana aḍḍhatelasāni bhikkhusatāni disvā ettakānaṃyeva bhikkhaṃ paṭiyādessati, sveva selo brāhmaṇo tīhi purisasatehi saddhiṃ pabbajissati, ayuttaṃ kho pana navake aññato pesetvā imeheva saddhiṃ gantuṃ, ime vā aññato pesetvā navakehi saddhiṃ gantuṃ. Athāpi sabbeva gahetvā gamissāmi, bhikkhāhāro nappahossati. Tato bhikkhūsu piṇḍāya carantesu manussā ujjhāyissanti ‘‘cirassampi keṇiyo samaṇaṃ gotamaṃ nimantetvā yāpanamattaṃ dātuṃ nāsakkhī’’ti, sayañca vippaṭisārī bhavissati. Paṭikkhepe pana kate ‘‘samaṇo gotamo punappunaṃ ‘tvañca brāhmaṇesu abhippasanno’ti brāhmaṇānaṃ nāmaṃ gaṇhātī’’ti cintetvā brāhmaṇepi nimantetukāmo bhavissati, tato brāhmaṇe pāṭiyekkaṃ nimantessati, te tena nimantitā bhikkhū hutvā bhuñjissanti, evamassa saddhā anurakkhitā bhavissatīti punappunaṃ paṭikkhipi. Kiñcāpi kho bho gotamāti iminā idaṃ dīpeti ‘‘bho gotama, kiṃ jātaṃ, yadi ahaṃ brāhmaṇesu abhippasanno, adhivāsetu bhavaṃ gotamo, ahaṃ brāhmaṇānampi dātuṃ sakkomi tumhākampī’’ti. Ṭhapetvā dhaññaphalarasanti ettha taṇḍuladhovanodakampi dhaññarasoyevāti vadanti. Anujānāmi, bhikkhave, ucchurasanti ettha nikkasaṭo ucchuraso sattāhakālikoti veditabbaṃ.
“为何世尊反复称‘伟大的可尼娅比库僧团’？”此乃为对邪见者的拒斥。因邪师中有人说：“唉，这个乞士，即使有人邀请也不会接受。”对此坚决否决以示护持。世尊目睹那些缺乏比库戒律之比库众后，认为只有这样的小比库能承受坚持本戒律，自身限制乃是婆罗门归依后者。某婆罗门率领三百名男子一起出家；另有九百名则因被委派而与此三百人同去，或者九百名由他人委派而同去。于是世尊言：“如果全部聚集，我便出发，乞食不至断绝”。但世人看到乞食比库而生失望，以为“这么多年了，可尼娅已邀请同来度过余生，然却未见行善，于是不顺遂”。而拒绝出家时称：“乞士果德玛反复说‘你亦当欢迎婆罗门’”，婆罗门即生内心愿望招请，于是向婆罗门单独邀约，婆罗门因而入其门，成为受邀请的比库，依此坚守信仰而不断被拒绝。世尊此举体现其谆谆教诲意涵：“佛陀，我已出生，若我愿意投靠婆罗门，应赐我印可，佛陀，我能给予你乃至婆罗门以处所”。就连去谷物仓洗米水混合谷物汁的行为，亦被视为庄严礼仪。比库们应知这里有称为“发利骚”的时候，共有七十世代。
Imāhigāthāhīti (ma. ni. aṭṭha. 2.400) imāhi keṇiyassa cittānukūlāhi gāthāhi. Tattha aggiparicariyaṃ vinā brāhmaṇānaṃ yaññābhāvato ‘‘aggihuttamukhā yaññā’’ti vuttaṃ, aggihuttaseṭṭhā aggijuhanappadhānāti attho. Brāhmaṇā hi ‘‘aggimukhā devā’’ti aggijuhanapubbakaṃ yaññaṃ vidahanti. Vede sajjhāyantehi paṭhamaṃ sajjhāyitabbato sāvittī ‘‘chandaso mukha’’nti vuttā, sāvittī vedassa pubbaṅgamāti attho taṃpubbakattā vedasavanassa. Manussānaṃ seṭṭhabhāvato rājā ‘‘mukha’’nti vutto. Ogāhantīnaṃ nadīnaṃ ādhārabhāvato gantabbaṭṭhānabhāvena paṭisaraṇato ca sāgaro ‘‘mukha’’nti vutto. Candasamāyogena ‘‘ajja kattikā, ajja rohiṇī’’ti saññāyanato nakkhattāni abhibhavitvā ālokakaraṇato nakkhattehi ativisesasommabhāvato ca ‘‘nakkhattānaṃ mukhaṃ cando’’ti vuttaṃ. ‘‘Dīpasikhā aggijālā asanivicakka’’nti evamādīnaṃ tapantānaṃ vijjulatānaṃ aggattā ādicco ‘‘tapataṃ mukha’’nti vutto. Dakkhiṇeyyānaṃ pana aggattā visesena tasmiṃ samaye buddhappamukhaṃ saṅghaṃ sandhāya ‘‘puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti vuttaṃ. Tena saṅgho puññassa āyamukhaṃ aggadakkhiṇeyyabhāvenāti dasseti.
所谓“这支诗歌”是指关于可尼娅合心的诗歌。在此指出由于婆罗门没有火祭导致的“火祭无”，意谓火祭旺盛、主持火供的含义。婆罗门说“火是诸天之首”，意指火祭为供奉诸天神灵之前行祭祀。吠陀经经文宣讲，最先应宣读的是《萨维特吠陀》中的“心愿之头”篇，意指其为吠陀中最古老的部分。对人而言，“头”即为最尊贵者——国王。河流入海处被称为“口”，意味着去处祖先的归宿。星辰配置，依据农历时节及日月交汇情况，称“星之首月亮”。灯火火焰如光明一样不断燃烧，点燃这一切的火焰头即称“火祭之首”。在南方地区，火的特别含义则是与佛陀及大众聚集有关的圣洁之所在，被称为“功德之首”。由此说明该僧团成为功德的开端，乃火祭聚集所代表。
Keṇiyajaṭilavatthukathāvaṇṇanā niṭṭhitā. · 结发者给尼耶事之注释终。
Rojamallavatthukathāvaṇṇanā罗迦马喇事缘释义
§301
301. Rojavatthumhi vihāroti gandhakuṭiṃ sandhāya āhaṃsu. Ataramānoti aturanto, saṇikaṃ padappamāṇaṭṭhāne padaṃ nikkhipanto vattaṃ katvā susammaṭṭhaṃ muttādalasinduvārasantharasadisaṃ vālikaṃ avināsentoti attho. Āḷindanti pamukhaṃ. Ukkāsitvāti ukkāsitasaddaṃ katvā. Aggaḷanti kavāṭaṃ. Ākoṭehīti agganakhena īsakaṃ kuñcikachiddasamīpe koṭehīti vuttaṃ hoti. Dvāraṃ kira atiupari amanussā, atiheṭṭhā tiracchānajātikā koṭenti, tathā akoṭetvā majjhe chiddasamīpe manussā koṭenti, idaṃ dvārakoṭakavattanti dīpentā vadanti. Vivaribhagavā dvāranti na bhagavā uṭṭhāya dvāraṃ vivari, vivaratūti pana hatthaṃ pasāresi. Tato ‘‘bhagavā tumhehi anekāsu kappakoṭīsu dānaṃ dadamānehi na sahatthā dvāravivaraṇakammaṃ kata’’nti sayameva dvāraṃ vivaṭaṃ. Taṃ pana yasmā bhagavato manena vivaṭaṃ, tasmā ‘‘vivari bhagavā dvāra’’nti vuttaṃ.
所谓“露天净房”，即指香气簇集的草舍。所谓“不朽之”，指非死亡或不死的状态，象征清净洁净。某人行走时，脚步踏下所及的尺度范围内，轻声敲击脚底，发出如同未损坏葫芦门板被打开的声音，意谓稳健安详。所谓“阿林达”意指理首领或向导。所谓“吼声”是指由吼声产生的文本。所谓“门扉”即门，用卡扣及门环等金属件牢牢固定。门上方远高于人，高低错落的拱形门户围绕其间，称为“门扇守卫”。布置有前后门，前门开时不会突然放下门环，常用手拨开门扇门环。所以世尊尚未起身，也吩咐说：“你们赠予无数新建房舍时，不应将门扇门环打开”，这便是世尊亲自打开门扇的缘由。
Rojamallavatthukathāvaṇṇanā niṭṭhitā. · 罗迦马喇事缘释义已毕。
Vuḍḍhapabbajitavatthukathāvaṇṇanā老年出家者事缘释义
§303
303. Ātumāvatthumhi aññataro vuḍḍhapabbajitoti subhaddo nāma aññataro bhikkhu vuḍḍhakāle pabbajitattā ‘‘vuḍḍhapabbajito’’ti vutto. Dve dārakāti sāmaṇerabhūmiyaṃ ṭhitā dve puttā. Nāḷiyāvāpakenāti nāḷiyā ceva thavikāya ca. Saṃhariṃsūti yasmā manussā te dārake mañjubhāṇine paṭibhānavante disvā kāretukāmāpi akāretukāmāpi kārentiyeva, katakāle ca ‘‘kiṃ gaṇhissatha tātā’’ti pucchanti. Te vadanti ‘‘na amhākaṃ aññena kenaci attho, pitā pana no bhagavato āgatakāle yāgudānaṃ kātukāmo’’ti. Taṃ sutvā manussā aparigaṇetvāva yaṃ te sakkonti harituṃ, sabbaṃ denti. Yampi na sakkonti, manussehi pesenti. Tasmā te dārakā bahuṃ loṇampi telampi sappimpi taṇḍulampi khādanīyampi saṃhariṃsu.
关于高龄出家者，有一位名为须跋陀的长老因在高龄时出家，故被称为“高龄出家者”。所谓“两孩”，是指处于沙玛内拉阶段的两个孩子。所谓竹筒村，是指竹筒及其附近的村庄。所谓供养，是因为人们见这两孩口齿伶俐、善于答辩，无论愿意做事与否，都会照做。有时还会问“父亲啊，您将要接受什么供养呢？”他们答曰“我们没有他物可求，唯愿父亲在佛陀来临时行施供养”。听闻此语后，众人不计较他们以往的过失，送上他们所求的一切；若有给付不及则寄托于人。因此这两孩积攒了大量盐、油、蜜和米饭等食物。
Ātumāyaṃ viharatīti ātumaṃ nissāya viharati. Bhusāgāreti bhusamaye agārake. Tattha kira mahantaṃ palālapuñjaṃ abbhantarato palālaṃ nikkaḍḍhitvā sālāsadisaṃ pabbajitānaṃ vasanayoggaṭṭhānasadisaṃ kataṃ, tadā bhagavā tattha vasi. Atha bhagavati ātumaṃ āgantvā bhusāgārakaṃ paviṭṭhe subhaddo sāyanhasamayaṃ gāmadvāraṃ gantvā manusse āmantesi ‘‘upāsakā nāhaṃ tumhākaṃ santikā aññaṃ kiñci paccāsīsāmi, mayhaṃ dārakehi ānītatelādīniyeva saṅghassa pahonti, hatthakammamattaṃ me dethā’’ti. Kiṃ, bhante, karomāti? ‘‘Idañcidañca gaṇhathā’’ti sabbūpakaraṇāni gāhetvā vihāre uddhanāni kāretvā ekaṃ kāḷakaṃ kāsāvaṃ nivāsetvā tādisameva pārupitvā ‘‘idaṃ karotha, idaṃ karothā’’ti sabbarattiṃ vicārento satasahassaṃ vissajjetvā bhojjayāguñca madhugoḷakañca paṭiyādāpesi. Bhojjayāgu nāma paṭhamaṃ bhuñjitvā pātabbayāgu, tattha sappimadhuphāṇitamacchamaṃsapupphaphalarasādi yaṃkiñci khādanīyaṃ nāma, sabbaṃ pavisati, kīḷitukāmānaṃ sīsamakkhanayoggā hoti sugandhagandhā.
所谓“依靠高龄出家者而居”，是指依靠此出家者而住。所谓“柴房”，是指无住处而临时住宿的屋舍。在那里，有一大堆树枝从中掏空，搭建成类棚子，供出家者居住之用。那时世尊亦住于此。后来世尊来访此处时，须跋陀在柴房内对世尊说：“居士们啊，我不会向你们要其他供养，唯愿你们带给我的孩童油等物，供养僧众。请依手掌量给我。”世尊问：“尊者啊，我该作何所为？”须跋陀答曰：“请取下这些东西。”携带所有用具，在院落中打扫，将一罐已陈酿的黄肉汤安置其处，并按照此法涂抹，反复反复向信众示范“请这样做，请如此做”，周到细致地照料。须跋陀先食用食物，之后依次奉献给可供食用之物，如蜜、荔枝、鱼、肉、花果等应供食用的一切，都被接受。他欲戏耍时可助头部按摩，且香气弥漫。
Atha bhagavā kālasseva sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto piṇḍāya carituṃ ātumagāmanagarābhimukho pāyāsi. Manussā tassa ārocesuṃ ‘‘bhagavā piṇḍāya gāmaṃ pavisati, tayā kassa yāgu paṭiyāditā’’ti. So yathānivatthapāruteheva tehi kāḷakakāsāvehi ekena hatthena dabbiñca kaṭacchuñca gahetvā brahmā viya dakkhiṇajāṇumaṇḍalaṃ bhūmiyaṃ patiṭṭhāpetvā vanditvā ‘‘paṭiggaṇhātu me, bhante, bhagavā yāgu’’nti āha. Tena vuttaṃ ‘‘atha kho so vuḍḍhapabbajito tassā rattiyā accayena bahutaraṃ yāguṃ paṭiyādāpetvā bhagavato upanāmesī’’ti. Jānantāpi tathāgatā pucchantītiādi vuttanayameva. Kutāyanti kuto ayaṃ. Sesamettha uttānameva.
后来世尊用布片敷盖身体，环绕比库僧团，沿途托钵行乞，向着须跋陀的住处而去。人们询问：“世尊前往村落托钵，谁因供养得福呢？”他如实回应，用布衣等物，一手持钵，一手持瓢，犹如梵天，建立名字叫南方圆圈的位置，行礼说：“请接受我供养，世尊，此为供养。”因此有说法：“这位高龄出家者在夜晚坚持多次供养供品，世尊一一接受。”正知佛陀虽知晓，却仍提问，于是此说法由此起源。此处的解释即如此终止。
§304
304.Dasabhāgaṃ datvāti dasamabhāgaṃ datvā. Tenevāha ‘‘dasa koṭṭhāse katvā eko koṭṭhāso bhūmisāmikānaṃ dātabbo’’ti.
所谓“施与十分之一”，是指施与十分之一。对此说：“应从十分之一中切割一部分，赠与拥有土地者。”
Vuḍḍhapabbajitavatthukathāvaṇṇanā niṭṭhitā. · 老年出家者事缘释义已毕。
Catumahāpadesakathāvaṇṇanā四大教法释义
§305
305.Parimaddantāti upaparikkhantā. Pattuṇṇadese sañjātavatthaṃ pattuṇṇaṃ. Koseyyavisesoti hi abhidhānakose vuttaṃ. Cīnadese somāradese ca sañjātavatthāni cīnasomārapaṭāni. Pattuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhimayikaṃ ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ. Taṃ khomādīnaṃ aññataraṃ hotīti tesaṃyeva anulomaṃ. Devatāhi dinnacīvaraṃ devadattiyaṃ. Taṃ kapparukkhe nibbattaṃ jālinīdevakaññāya anuruddhattherassa dinnavatthasadisaṃ. Tampi khomādīnaññeva anulomaṃ hoti tesu aññatarabhāvato. Dve paṭā desanāmeneva vuttāti tesaṃ sarūpadassanaparametaṃ, nāññaṃ nivattanaparaṃ pattuṇṇapaṭassapi desanāmeneva vuttattā. Tumbāti bhājanāni . Phalatumboti lābuādi. Udakatumboti udakukkhipanakakuṭako. Kilañjacchattanti veḷuvilīvehi vāyitvā katachattaṃ. Sambhinnarasanti sammissitarasaṃ. Pānakaṃ paṭiggahitaṃ hotīti ambapānādipānakaṃ paṭiggahitaṃ hoti, taṃ vikālepi kappati asambhinnarasattā. Tena tadahupaṭiggahitena saddhinti tena sattāhakālikena tadahupaṭiggahitena saddhiṃ. Sesamettha suviññeyyameva.
所谓“被磨损”，是指被研磨、磨损。所谓“棕榈叶”，是指经过制作的棕榈叶。所谓“科赛叶特，是指词典中所引。”在中国与苏惹两个地区，所产生的物品称为“中国苏惹叶”。棕榈叶等属词典中棕榈叶三种顺序成行的类别。因持戒僧众根基优秀，所制衣服具神奇功德。该制衣属于高棕榈叶系列。由天人赠送衣物为第二重次。该衣由树胶制作而成，犹如长老阿努儒达所赠的布匹相似。此亦属高棕榈叶系列。共有两块布，作为布匹的名称，因其有美丽的形状与颜色而得名，并无其他称呼。所谓“果实堆”为食物的堆积。所谓“水果堆”是指蓄水器具与水罐。所谓“伞盖”，是指用棕榈叶或水草编成的伞盖。所谓调和果汁，是指混合调制的果汁饮料。所谓“饮料”，是指饮用的流质饮品，包括芒果汁等各种果汁及鱼、肉、花、果等所称之食物，皆得进入体内。具有游戏性质，可用于头部按摩，且香气芬芳。此处文义甚为清楚，无须更多解释。
Catumahāpadesakathāvaṇṇanā niṭṭhitā. · 四大教法释义已毕。
Bhesajjakkhandhakavaṇṇanā niṭṭhitā. · 药篇集注释完毕。