5. Khuddakavatthukkhandhakaṃ · 5. 小事篇集复注
5. Khuddakavatthukkhandhakaṃ5. 小事篇集
Khuddakavatthukathāvaṇṇanā小事品释义
§243
243. Khuddakavatthukkhandhake aṭṭhapadākārenāti aṭṭhapadaphalakākārena, jūtaphalakasadisanti vuttaṃ hoti. Mallakamūlasaṇṭhānenāti kheḷamallakamūlasaṇṭhānena.
243. 小部律篇中的「八词构成」者，谓用八个词根组成；「如茧果叶」者，指依照茧果叶形状。『马拉根结』是谓依照游戏中马拉根结的样式构成。
§245
245.Muttolambakādīnanti ādi-saddena kuṇḍalādiṃ saṅgaṇhāti. Palambakasuttanti yaññopacitākārena olambakasuttaṃ.
245. 「牟托兰巴卡等」者，以『等』字为起首，包含饰环等物之意。「帕兰巴卡经」者，谓以祭祀所用装饰为题材的经文。
§246
246.Cikkalenāti silesena.
246. 「奇迦莲」者，指戒规或戒律。
§248
248.Sādhugītanti aniccatādipaṭisaṃyuttagītaṃ.
248. 「善歌」者，指内容包含无常等诸法相的歌唱。
§249
249.Caturassena vattenāti paripuṇṇena uccāraṇavattena. Taraṅgavattādīnaṃ uccāraṇavidhānāni naṭṭhappayogāni. Bāhiralominti bhāvanapuṃsakaniddeso, yathā tassa uṇṇapāvārassa bahiddhā lomāni dissanti, tathā dhārentassa dukkaṭanti vuttaṃ hoti.
249. 「四分之中『瓦特那』」者，谓完全发音的发声；『波罗伽瓦特等』者，谓发音方式中的不同变化和应用。『外毛』者，是指修习意境，比喻如有毛发外露的恶趣，如外现毛发，指持戒不善导致的恶果。
§251
251.Imāni cattāri ahirājakulānīti (a. ni. aṭṭha. 2.4.67) idaṃ daṭṭhavise sandhāya vuttaṃ. Ye hi keci daṭṭhavisā, sabbe te imesaṃ catunnaṃ ahirājakulānaṃ abbhantaragatāva honti. Attaguttiyāti attano guttatthāya. Attarakkhāyāti attano rakkhaṇatthāya. Attaparittaṃkātunti attano parittāṇatthāya attaparittaṃ nāma kātuṃ anujānāmīti attho.
251. 「此四者为无王族」者，依《阿毗尼毗那法》第八条第四章原文释义。若观察入微，所有这些四种无王族者都内含于其中。『我归』者，是指归属于自性内在之意。『我护』谓护持自身意旨。『我重绕』者，意为为自身设立保护防卫，且许可设防防护之意。
Idāni yathā taṃ parittaṃ kātabbaṃ, taṃ dassetuṃ ‘‘evañca pana bhikkhave’’tiādimāha. Tattha (jā. aṭṭha. 2.2.105) virūpakkhehīti virūpakkhanāgakulehi. Sesesupi eseva nayo. Sahayoge cetaṃ karaṇavacanaṃ, etehi saha mayhaṃ mittabhāvoti vuttaṃ hoti apādakehīti apādakasattehi. Sesesupi eseva nayo. Sabbe sattāti ito pubbe ettakena ṭhānena odissakamettaṃ kathetvā idāni anodissakamettaṃ kathetuṃ idamāraddhaṃ. Tattha sattā pāṇā bhūtāti sabbānetāni puggalavevacanāneva. Bhadrāni passantūti bhadrāni ārammaṇāni passantu. Mā kañci pāpamāgamāti kañci sattaṃ pāpakaṃ lāmakaṃ mā āgacchatu.
现在应当如何护持护法，为此说：“比库们，法当如是。”此中所说（《长部·八支经注》2.2.105）“virūpakkhe”乃指“丑恶蛇首族”。其余同理。此处“结伴同行”之意言出于同行，有说法称“与我有交情者”即“同伴”，又有称“招聚者”者，指招聚众生的。其余亦同理。“众生”者，以前是指用这种方法被引导众生，如今也同样用此法引导。这里“众生”是指所有有情之生命，即一切众生皆为有情众，都是个体称谓。“观看吉祥”者，乃指应当注目于吉祥的起点与缘由。劝说义理为：勿让一切恶法之渗入到有情之中，恶魔不应现身于任何众生。
Appamāṇo buddhoti ettha buddhoti buddhaguṇā veditabbā, te hi appamāṇā nāma. Sesadvayesupi eseva nayo, pamāṇavantānīti guṇappamāṇena yuttāni. Uṇṇanābhīti lomasanābhiko makkaṭako. Sarabūti gharagoḷikā. Katā me rakkhā kataṃ me parittanti mayā ettakassa janassa rakkhā ca parittāṇañca kataṃ. Paṭikkamantu bhūtānīti sabbepi me kataparittāṇā sattā apagacchantu, mā maṃ viheṭhayiṃsūti attho. Sohanti yassa mama etehi sabbehipi mettaṃ, so ahaṃ bhagavato namo karomi, vipassīādīnañca sattannaṃ sammāsambuddhānaṃ namo karomīti sambandho.
“无量佛”者，此处“佛”指应当认识的佛之德行，这些均属无量者。其余同理，“具有量者”，便是以德量得以称谓。“猪毛”者，指象征粗糙的毛发。“蝙蝠”者，指飞跃之物。“沙蚤”者，指微小虫类。说到“我是所护者，我已为这种人群作护持与防护”，意思是说我已为这么多众生做了保护和防卫。“祈愿这些被护持的众生皆远离，一切对我不利者莫使加害”，此义所在者。能忍受我的慈悲者，是我对世尊顶礼之由；对内观正觉众生亦当敬礼，此理如此相续。
Aññamhi chetabbamhīti rāgānusayaṃ sandhāya vadati. Tādisaṃ vā dukkhanti muṭṭhiādīhi dukkhaṃ uppādentassa.
“他心不可依靠”者，指染着贪欲习气者，依止此义。被此类人（如执着、贪渴者）紧握者，生起苦恼。
§252
252.Jālāni parikkhipāpetvāti parissayamocanatthañceva pamādena gaḷitānaṃ ābharaṇādīnaṃ rakkhaṇatthañca jālāni karaṇḍakākārena parikkhipāpetvā. Candanagaṇṭhi āgantvā jāle laggāti eko kira rattacandanarukkho gaṅgāya uparitīre jāto gaṅgodakena dhotamūlo patitvā tattha tattha pāsāṇesu sambhijjamāno vippakiri. Tato ekā ghaṭappamāṇā ghaṭikā pāsāṇesu ghaṃsiyamānā udakaūmīhi pothiyamānā maṭṭhā hutvā anupubbena vuyhamānā sevālapariyonaddhā āgantvā tasmiṃ jāle laggi. Taṃ sandhāyetaṃ vuttaṃ. Lekhanti likhitagahitaṃ cuṇṇaṃ. Uḍḍitvāti veḷuparamparāya uddhaṃ pāpetvā, uṭṭhāpetvāti vuttaṃ hoti. Oharatūti iddhiyā otāretvā gaṇhatu.
所谓“布置网状物以防护者”，同时也是为护卫未经谨慎而遗失饰品等用网状器物，将绳索编织成网状。举例：有一株红檀树生长在恒河上游河岸，树根浸泡河水后倒伏石中，因水流冲刷而已相折损。其后一只陶器大小的瓮被流水卷入石中，并随水波渐沉，缓缓被沉积物包裹并堆积成层，终于到了住处放置时网状物挂住它。此乃说法。这里还记载了关于书写、涂抹和安放等具体事宜。“升起”者，谓挑起穿越竹索。“拾取”者，谓以神通巧力提取。
Pūraṇakassapādayo cha satthāro. Tattha (dī. ni. aṭṭha. 1.151-152; ma. ni. aṭṭha. 1.312) pūraṇoti tassa satthupaṭiññassa nāmaṃ. Kassapoti gottaṃ. So kira aññatarassa kulassa ekūnadāsasataṃ pūrayamāno jāto. Tenassa ‘‘pūraṇo’’ti nāmaṃ akaṃsu. Maṅgaladāsattā cassa kataṃ ‘‘dukkaṭa’’nti vattā natthi, akataṃ vā ‘‘na kata’’nti . So ‘‘kimahaṃ ettha vasāmī’’ti palāyi. Athassa corā vatthāni acchindiṃsu. So paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. Manussā taṃ disvā ‘‘ayaṃ samaṇo arahā appiccho, natthi iminā sadiso’’ti pūvabhattādīni gahetvā upasaṅkamanti. So ‘‘mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppanna’’nti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva pabbajjaṃ aggahesi. Tassa santike aññepi aññepīti pañcasatā manussā pabbajiṃsu. Evamayaṃ gaṇācariyo hutvā ‘‘satthā’’ti loke pākaṭo ahosi.
“布勒纳卡萨巴之徒”，即一位师长。此处（《中部尼拘陀经注》1.151-152及《大部尼拘陀经注》1.312）“布勒纳”是其师名，“卡萨巴”指氏族。他似乎是某部族中生于一百零九世代之一。他被称为“布勒纳”。善行众代言说无恶业作无业，或未作无作。他自己疑问曰：“我在此为何居住？”遂逃离。其在其盗取的住处作偷盗，哪怕用叶片或草遮住门口也未能欺瞒，终究难以隐身而走入乡村。人们见他时说道：“此为沙门阿拉汉，无欲望者，非此类人能比。”众人遂携粮食等走近他。他言：“我遇盗贼危难，此物出现。”尽管拿到物品却不逗留，以此为出家之起始。其前后五百人皆出家。如此，他们聚众而行，乃成为世间公认师长。
Makkhalīti tassa nāmaṃ. Gosālāya jātattā gosāloti dutiyanāmaṃ. Taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ ‘‘tāta mā khalī’’ti sāmiko āha. So pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. Sāmiko upadhāvitvā sāṭakakaṇṇe aggahesi, so sāṭakaṃ chaḍḍetvā acelako hutvā palāyi. Sesaṃ pūraṇasadisameva.
“马呵利”是其名。生于戈萨拉故土，故又称为“戈萨拉”。据说一次他携壶土而行，主人呼唤：“孩子，莫浪费。”他不小心跌倒，惊恐逃跑。主人怒斥及抓住他衣领，但他放下壶，袖手逃遁。其余事实与“布勒纳”事迹非常相似。
Ajitoti tassa nāmaṃ. Kesakambalaṃ dhāretīti kesakambalo. Iti nāmadvayaṃ saṃsanditvā ‘‘ajito kesakambalo’’ti vuccati. Tattha kesakambalo nāma manussānaṃ kesehi katakambalo. Tato paṭikiṭṭhataraṃ vatthaṃ nāma natthi. Yathāha ‘‘seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati. Kesakambalo, bhikkhave, sīte sīto uṇhe uṇho dubbaṇṇo duggandho dukkhasamphasso’’ti (a. ni. 3.138).
名为阿耆多者，其名号是如此。所谓「毛毯」者，即是毛毯披身之具。因名与物合而称为「阿耆多毛毯」。其中「毛毯」意指人类的头发所制成的毛毯。至于更细致的布料，则无此名称。如经中所言：「例如，比库们，诸缕编织之布，称为毛毯。毛毯于寒冷时提供温暖，于炎热时则热而难耐，且颜色难看，气味难闻，触感亦苦。」（阿含·尼含3.138）
Pakudhoti tassa nāmaṃ. Kaccāyanoti gottaṃ. Iti nāmagottaṃ saṃsanditvā ‘‘pakudho kaccāyano’’ti vuccati. Sītūdakapaṭikkhittako esa, vaccaṃ katvāpi udakakiccaṃ na karoti, uṇhodakaṃ vā kañjiyaṃ vā labhitvā karoti, nadiṃ vā maggodakaṃ vā atikkamma ‘‘sīlaṃ me bhinna’’nti vālikathūpaṃ katvā sīlaṃ adhiṭṭhāya gacchati. Evarūpanissirikaladdhiko esa.
名为薄拘陀者，其族姓为迦旃延。由名和族姓合而称「薄拘陀迦旃延」。此人拒绝饮用凉水，虽能说话，却不行水事，若得温水或粥，便行之；若遇河水或矿泉水，越过之并自言「我的戒律破坏了」。虽修持戒律，却多讥讽依赖。如此依赖戒律形成修行特色。
Sañcayoti tassa nāmaṃ. Belaṭṭhassa putto belaṭṭhaputto. ‘‘Amhākaṃ gaṇṭhanakileso palibundhanakileso natthi, kilesagaṇṭhirahitā maya’’nti evaṃvāditāya laddhanāmavasena nigaṇṭho. Nāṭassa puttoti nāṭaputto.
名为散才者，为培落陀子，即培落陀之子。因其主张「我无烦恼我无烦恼，烦恼之源尽除」而获此名，故称宁静者。另称纳达之子，即宁静子。
Piṇḍolabhāradvājoti (udā. aṭṭha. 36) piṇḍaṃ ulamāno pariyesamāno pabbajitoti piṇḍolo. So kira parijiṇṇabhogo brāhmaṇo hutvā mahantaṃ bhikkhusaṅghassa lābhasakkāraṃ disvā piṇḍatthāya nikkhamitvā pabbajito. So mahantaṃ kapallapattaṃ ‘‘patta’’nti gahetvā carati, kapallapūraṃ yāguṃ pivati, bhattaṃ bhuñjati, pūvakhajjakañca khādati. Athassa mahagghasabhāvaṃ satthu ārocayiṃsu. Satthā tassa pattatthavikaṃ nānujāni. Thero heṭṭhāmañce pattaṃ nikujjitvā ṭhapeti. So ṭhapentopi ghaṃsentova paṇāmetvā ṭhapeti, gaṇhantopi ghaṃsentova ākaḍḍhitvā gaṇhāti. Taṃ gacchante gacchante kāle ghaṃsanena parikkhīṇaṃ nāḷikodanamattasseva gaṇhanakaṃ jātaṃ. Tato satthu ārocesuṃ. Athassa satthā pattatthavikaṃ anujāni. Thero aparena samayena indriyabhāvanaṃ bhāvento aggaphale arahatte patiṭṭhāsi. Iti so pubbe savisesaṃ piṇḍatthāya ulatīti piṇḍolo. Gottena pana bhāradvājoti ubhayaṃ ekato katvā ‘‘piṇḍolabhāradvājo’’ti vuccati.
名为宾多纳帕拉德瓦迦者，（经于优陀那八经第36节）因其托钵乞食而被称为宾多罗。此人原为富饶婆罗门，见大比库僧团之赐与和尊敬，便出家为比库。持有大布袍（称“布袍”），游行其间，饮用满溢缸中之饮食，食前食后均讲理法。诸比库讲师对其衣布起伏状态给予过教诲，长老等曾将衣折叠伸平。即使伸展开也折叠盘绕再持取，直到行走中因摩擦如竹筒磨出洞穴般。师徒众人皆曾谆谆劝示。后来此长老因修习感官禅定而证得阿拉汉果。此即其乞食事由之详细记载。其名因合「宾多罗」与族姓「帕拉德瓦迦」而称为宾多纳帕拉德瓦迦。
‘‘Atha kho āyasmā piṇḍolabhāradvājo…pe… etadavocā’’ti kasmā evamāhaṃsu? So kira (dha. pa. aṭṭha. 2.180 devorohaṇavatthu) seṭṭhi neva sammādiṭṭhi, na micchādiṭṭhi, majjhattadhātuko. So cintesi ‘‘mayhaṃ gehe candanaṃ bahu, kiṃ nu kho iminā karissāmī’’ti. Athassa etadahosi ‘‘imasmiṃ loke ‘mayaṃ arahanto, mayaṃ arahanto’ti vattāro bahū, ahaṃ ekaṃ arahantampi na jānāmi, gehe bhamaṃ yojetvā pattaṃ likhāpetvā sikkāya ṭhapetvā veḷuparamparāya saṭṭhihatthamatte ākāse olambāpetvā ‘sace arahā atthi, ākāsenāgantvā gaṇhātū’ti vakkhāmi. Yo taṃ gahessati, tassa saputtadāro saraṇaṃ gamissāmī’’ti. So cintitaniyāmeneva pattaṃ likhāpetvā veḷuparamparāya ussāpetvā ‘‘yo imasmiṃ loke arahā, so ākāsena āgantvā imaṃ pattaṃ gaṇhātū’’ti āha.
何以尊者宾多纳帕拉德瓦迦言及此事？此出自（论赞八页180节）天上升起经。此富商不持邪见且中道，思虑：“我家有许多檀香，如何使用？”彼时生此念：“此世间多言‘我等为阿拉汉’，而我不识一人，若在家设坛书写戒品，以竹竿高竿悬挂空中，言若有阿拉汉便降空取之，谁取者我必作为善友皈依。”于是贴出令牌，高竿举起，言“世间阿拉汉若存在，望来空中取此令牌。”
Tadā cha satthāro ‘‘amhākaṃ esa anucchaviko, amhākameva naṃ dehī’’ti vadiṃsu. So ‘‘ākāsenāgantvā gaṇhathā’’ti āha. Chaṭṭhe divase nigaṇṭho nāṭaputto antevāsike pesesi ‘‘gacchatha seṭṭhiṃ evaṃ vadetha ‘amhākaṃ ācariyasseva anucchaviko, mā appamattakassa kāraṇā ākāsena āgamanaṃ kari, dehi kira te patta’nti’’. Te gantvā seṭṭhiṃ tathā vadiṃsu. Seṭṭhi ‘‘ākāsenāgantvā gaṇhituṃ samatthova gaṇhātū’’ti āha. Nāṭaputto sayaṃ gantukāmo hutvā antevāsikānaṃ saññaṃ adāsi ‘‘ahaṃ ekaṃ hatthañca pādañca ukkhipitvā uppatitukāmo viya bhavissāmi, tumhe maṃ ‘ācariya kiṃ karotha, dārumayapattassa kāraṇā paṭicchannaṃ arahattaguṇaṃ mahājanassa mā dassayitthā’ti vatvā maṃ hatthesu ca pādesu ca gahetvā ākaḍḍhantā bhūmiyaṃ pāteyyāthā’’ti. So tattha gantvā seṭṭhiṃ āha ‘‘mahāseṭṭhi ayaṃ patto aññesaṃ nānucchaviko, mā te appamattakassa kāraṇā mama ākāse uppatanaṃ rucci, dehi me patta’’nti. Bhante, ākāsena uppatitvāva gaṇhathāti. Tato nāṭaputto ‘‘tena hi apetha apethā’’ti antevāsike apanetvā ‘‘ākāse uppatissāmī’’ti ekaṃ hatthañca pādañca ukkhipi. Atha naṃ antevāsikā ‘‘ācariya, kiṃ nāmetaṃ karotha, chavassa dārumayapattassa kāraṇā paṭicchannaguṇena tumhehi mahājanassa dassitena ko attho’’ti taṃ hatthapādesu gahetvā ākaḍḍhitvā bhūmiyaṃ pātesuṃ. So seṭṭhiṃ āha ‘‘mahāseṭṭhi, ime me uppatituṃ na denti, dehi me patta’’nti. Uppatitvāva gaṇhatha bhanteti. Evaṃ titthiyā cha divasāni vāyamitvāpi pattaṃ na labhiṃsuyeva.
当时六位师长说：“此人为我等随从，唯属我等身体。”彼曰：“望其来空取。”第六日，宁静子遣使启程，谆谆告知富商：“请你告知此富商，勿因疏忽促其空中取令牌，赐予此牌罢。”富商应允：“若能来空取，我必予之。”宁静子欲亲赴，为示众生，持一手一足轻轻提起，作将出世样，众人因忧虑劝其勿令富商目睹解脱之迹，怖惊闻者。宁静子前往见商人，言语规劝后作举手足动作。富商说：“此人上天不能授予我，予我令牌。”宁静子遂将令牌给与其时，商众虽多日辩论不断，终不获令牌。
Atha sattame divase āyasmato ca moggallānassa āyasmato ca piṇḍolabhāradvājassa ‘‘rājagahe piṇḍāya carissāmā’’ti gantvā ekasmiṃ piṭṭhipāsāṇe ṭhatvā cīvaraṃ pārupanakāle dhuttakā kathaṃ samuṭṭhāpesuṃ ‘‘hambho pubbe cha satthāro ‘mayaṃ arahantāmhā’ti vicariṃsu, rājagahaseṭṭhino pana ajja sattamo divaso pattaṃ ussāpetvā ṭhapayato ‘sace arahā atthi, ākāsenāgantvā gaṇhātū’ti vadantassa, ekopi ‘ahaṃ arahā’ti ākāse uppatanto natthi, ajja no loke arahantānaṃ natthibhāvo ñāto’’ti. Taṃ kathaṃ sutvā āyasmā mahāmoggallāno āyasmantaṃ piṇḍolabhāradvājaṃ āha ‘‘sutaṃ te, āvuso bhāradvāja, imesaṃ vacanaṃ, ime buddhasāsanaṃ pariggaṇhantā viya vadanti, tvañca mahiddhiko mahānubhāvo, gacchetaṃ pattaṃ ākāsena gantvā gaṇhāhī’’ti. ‘‘Āvuso moggallāna, tvaṃ ‘iddhimantānaṃ aggo’ti pākaṭo, tvaṃ etaṃ gaṇha, tayi pana aggaṇhante ahaṃ gaṇhissāmī’’ti āha. Atha āyasmā mahāmoggallāno ‘‘gaṇhāvuso’’ti āha. Iti te lokassa arahantehi asuññabhāvadassanatthaṃ evamāhaṃsu.
于是，第七日，长老摩嘎剌那与长老宾多纳帕拉德瓦迦说：“我们将在王舍城托钵。”于是二人同行，来到一处名为彼得比沙那的地方，停立在那里。入衣服用布时，传教婆罗门（布开）如何聚集众生之事，于是他们思惟说：“过去那尊师（佛陀）是我们的阿拉汉。”当日，王舍城的城主点燃火把立于道旁，说：“如有阿拉汉从天而降，汝可捕获。”此时无人宣称自己是阿拉汉，表明今世众中无阿拉汉存在。长老摩嘎剌那闻此便对宾多纳帕拉德瓦迦说：“此言已闻，彼等仿佛接受了这佛法之说，汝乃伟大有德者，前往天空捕获之。”宾多纳帕拉德瓦迦答言：“摩嘎剌那长老，尔为神通第一者，汝取之；我虽未能捉得，然必助汝。”摩嘎剌那对他称呼“捉来吧”，他们乃言如此以示世上阿拉汉显现之空缺。
Tikkhattuṃ rājagahaṃ anupariyāyīti tikkhattuṃ rājagahaṃ anugantvā paribbhami. ‘‘Sattakkhattu’’ntipi vadanti. Thero kira abhiññāpādakaṃ jhānaṃ samāpajjitvā uṭṭhāya tigāvutaṃ piṭṭhipāsāṇaṃ antantena paricchindanto tūlapicu viya ākāse uṭṭhāpetvā rājagahanagarassa upari sattakkhattuṃ anupariyāyi. So tigāvutappamāṇassa nagarassa apidhānaṃ viya paññāyi. Nagaravāsino ‘‘pāsāṇo no avattharitvā gaṇhātī’’ti bhītā suppādīni matthake katvā tattha tattha nilīyiṃsu. Sattame vāre thero piṭṭhipāsāṇaṃ bhinditvā attānaṃ dasseti. Mahājano theraṃ disvā ‘‘bhante piṇḍolabhāradvāja, tava pāsāṇaṃ gāḷhaṃ katvā gaṇha, mā no sabbe nāsayī’’ti āha. Thero pāsāṇaṃ pādantena khipitvā vissajjesi. So gantvā yathāṭhāneyeva patiṭṭhāsi. Thero seṭṭhissa gehamatthake aṭṭhāsi. Taṃ disvā seṭṭhi urena nipajjitvā ‘‘otara sāmī’’ti vatvā ākāsato otiṇṇaṃ theraṃ nisīdāpetvā pattaṃ gahetvā catumadhurapuṇṇaṃ katvā therassa adāsi. Thero pattaṃ gahetvā vihārābhimukho pāyāsi. Athassa ye araññagatā pāṭihāriyaṃ nāddasaṃsu, te sannipatitvā ‘‘bhante, amhākampi pāṭihāriyaṃ dassehī’’ti theraṃ anubandhiṃsu. So tesaṃ tesaṃ pāṭihāriyaṃ dassento vihāraṃ agamāsi. Satthā taṃ anubandhitvā unnādentassa mahājanassa saddaṃ sutvā ‘‘ānanda, kasseso saddo’’ti pucchi. Tena vuttaṃ ‘‘assosi kho bhagavā…pe… kiṃ nu kho so, ānanda, uccāsaddo mahāsaddo’’ti.
三次围绕王舍城，即三绕王舍城而行。此“三绕”之意。该长老已入于得神通之禅定，起身绕行彼得比沙那磐石，像扔起秤杆般将其举至空中，绕行王舍城上空。居城者惧于磐石不着地破坏城门，遂至处处取水浇灭。第七日，长老折磐石示众。大众见之对长老宾多纳帕拉德瓦迦说：“比库宾多纳帕拉德瓦迦，汝磐石已裂，快捉牢，勿使皆毁。”长老以脚踢石使其脱落，石重回原处。长老立在贵人宅旁，贵人俯身说“南方王”，示意长老已通天空并安坐。后入寺院，林中众人未见神通现象，相聚请求长老显现奇迹。长老乃为各人示现神通后入寺院。世尊闻此新闻，告阿难：“尔听此声，自察是否此为巨大声音？”
Vikubbaniddhiyā pāṭihāriyaṃ paṭikkhittanti ettha vikubbaniddhi nāma ‘‘so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā, vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evamāgatā pakativaṇṇavijahanavikāravasena pavattā iddhi. Adhiṭṭhāniddhi pana ‘‘pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā, āvajjitvā ñāṇena adhiṭṭhāti ‘bahuko homī’’’ti (paṭi. ma. 3.10 dasaiddhiniddesa) evaṃ vibhajitvā dassitā adhiṭṭhānavasena nipphannā iddhi.
谓因能变化而现神通者，称为“变化境界神通”，此境界显示大小、少年貌或龙相等各类形象，并示现各种军队阵列。又有“忿怒神通”者，以神通之力令一呼万应，数百乃至数千，千百千之众响应，显示神通之专注力量。诸神通因修习此等分支而得成就。
§253-254
253-254.Na acchupiyantīti na suphassitāni honti. Rūpakākiṇṇānīti itthirūpādīhi ākiṇṇāni. Bhūmiādhāraketi valayādhārake. Dāruādhārakadaṇḍādhārakesūti ekadārunā kataādhārake bahūhi daṇḍakehi kataādhārake vāti attho, tīhi daṇḍehi kato pana na vaṭṭati. Bhūmiyaṃ pana nikkujjitvā ekameva ṭhapetabbanti ettha dve ṭhapentena upari ṭhapitapattaṃ ekena passena bhūmiyaṃ phusāpetvā ṭhapetuṃ vaṭṭatīti vadanti. Ālindakamiḍḍhikādīnanti pamukhamiḍḍhikānaṃ. Parivattitvā tattheva patiṭṭhātīti ettha ‘‘parivattitvā tatiyavāre tattheva miḍḍhiyā patiṭṭhātī’’ti gaṇṭhipadesu vuttaṃ. Paribhaṇḍaṃ nāma gehassa bahi kuṭṭapādassa thirabhāvatthaṃ katā tanukamiḍḍhikā vuccati. Tanukamiḍḍhikāyāti khuddakamiḍḍhikāya. Miḍḍhantepi ādhārake ṭhapetuṃ vaṭṭati. ‘‘Anujānāmi, bhikkhave, ādhāraka’’nti hi vacanato miḍḍhādīsu yattha katthaci ādhārakaṃ ṭhapetvā tattha pattaṃ ṭhapetuṃ vaṭṭati ādhārake ṭhapanokāsassa aniyamitattāti vadanti. ‘‘Pattamāḷo nāma vaṭṭetvā pattānaṃ agamanatthaṃ vaṭṭaṃ vā caturassaṃ vā iṭṭhakādīhi parikkhipitvā kato’’ti gaṇṭhipadesu vuttaṃ.
253-254。谓“未密合”即未紧贴，谓“未光滑”即未平整。谓“饰有图画者”即有妇女形象诸装饰。谓“地基础”即围绕地基。谓“由木与柱梁所建者”，一木结构为地基，装置有多梁柱，三根梁加以支撑而不另包围。谓“地基被掏空，仅置一支撑物”，此处双支撑物上有平台，一支撑物掺扶地面，谓可以置物。兰灵蛇等虫称首要虫类。谓“绕转即于第三次绕转时虫类停留此处”，记载于束句中谓。谓“围栏”为宅子外之护栏。谓“披肩覆挂处”为室外栏杆遮体薄袋。谓“小披肩”为较小薄袋。支撑物可用以置物处。谓“知晓诸比库，此处支撑物可安置物品，而且平台可置衣”，谓放支撑具之不定性。谓“衣架环串名称，即为围绕支撑物之线条，置以木钩或金属钩等物。”
§255
255.Ghaṭikanti upari yojitaṃ aggaḷaṃ. Tāvakālikaṃ paribhuñjituṃ vaṭṭatīti sakideva gahetvā tena āmisaṃ paribhuñjitvā chaḍḍetuṃ vaṭṭatīti adhippāyo. Ghaṭikaṭāheti bhājanakapāle. Abhuṃ meti ettha bhavatīti bhū, vaḍḍhi. Na bhūti abhū, avaḍḍhi. Bhayavasena pana sā itthī ‘‘abhu’’nti āha, vināso mayhanti attho. Chavasīsassa pattanti chavasīsamayaṃ pattaṃ. Pakativikārasambandhe cetaṃ sāmivacanaṃ, abhedepi vā bhedūpacārenāyaṃ vohāro ‘‘silāputtakassa sarīra’’ntiādīsu viya.
255。谓“坛钵盖”为置于坛钵顶部之盖。谓“用以享受当时饮食”之用。谓“坛钵勺”则为用以盛食器皿。谓“空”意指土地、增长之意。谓“非空”则为未增长。天女等以“空”为灭亡转灭意，其水葬中灭期谓之“病歿”。在变化表现关系中，此乃谓同素名，义虽不同。谓“石头子”等体同诸物，似此用法。
Cabbetvāti khāditvā. Ekaṃ udakagaṇḍusaṃ gahetvāti vāmahattheneva pattaṃ ukkhipitvā mukhena gaṇḍusaṃ gahetvā. Ucchiṭṭhahatthenāti sāmisena hatthena. Ettāvatāti ekagaṇḍusagahaṇamattena. Luñcitvāti tato maṃsaṃ uddharitvā. Etesu sabbesu paṇṇattiṃ jānātu vā mā vā, āpattiyeva.
谓“咀嚼”意为吃食。取一块水盐常佐，谓以左手拈置衣中，口中含盐。谓“举起手”即以对寿者手势。谓“如此多”指取一小块咀嚼后。谓“剔除”即食肉牵出。谓曰：在此所有言说应知其语用，否则为失误。
§256
256.Kiṇṇacuṇṇenāti surākiṇṇacuṇṇena. ‘‘Anuvātaṃ paribhaṇḍanti kilañjādīsu karontī’’ti gaṇṭhipadesu vuttaṃ. Bidalakanti duguṇakaraṇasaṅkhātassa kiriyāvisesassa adhivacanaṃ. Kassa duguṇakaraṇaṃ? Yena kilañjādinā mahantaṃ kathinaṃ atthataṃ, tassa. Tañhi daṇḍakathinappamāṇena pariyante saṃharitvā duguṇaṃ kātabbaṃ. Paṭiggahanti aṅgulikañcukaṃ.
256.『以粉末撒布』者，即以酒粉末撒布。『顺风撒布，施用于席草等物』，此语已于结节词中说明。『折叠』者，乃指名为「使之成双」之特定动作的异名。使何物成双？即以席草等所铺设之大咖提那衣，将其沿边收拢，折为两层。『套指』者，即护指套也。
§257-259
257-259.Pāti nāma paṭiggahaṇasaṇṭhānena kato bhājanaviseso. Na sammatīti nappahoti.
「Pāti」名为抓握之束缚，由此规定食物之特殊。若非规则，则非正确。此处说明抓握与食物关系之细节。
§260-262
260-262.Nīcavatthukaṃ cinitunti bahikuṭṭassa samantato nīcavatthukaṃ katvā cinituṃ. Arahaṭaghaṭiyantaṃ nāma sakaṭacakkasaṇṭhānaṃ are are ghaṭikāni bandhitvā ekena dvīhi vā paribbhamiyamānaṃ yantaṃ.
「Nīcavatthukaṃ cinitunti」谓广泛地挑选较下质量之物。称为阿拉汉甑器（arahaṭaghaṭiyantaṃ），乃车轮轴承之结构，其上绑有小甑器，互相环绕着，用一或两条缰绳系织固定以便使用。
§263
263.Āviddhapakkhapāsakanti kaṇṇikamaṇḍalassa samantā ṭhapitapakkhapāsakaṃ. Maṇḍaleti kaṇṇikamaṇḍale. Pakkhapāsake ṭhapetvāti samantā pakkhapāsakaphalakāni ṭhapetvā.
263.『插翼环扣』者，即于耳环圆圈四周安置翼形环扣之物。『圆圈』者，即耳环之圆圈。『安置翼形环扣后』者，即于四周安置翼形环扣板片之后。
§264
264. ‘‘Namatakaṃ santhatasadisa’’nti gaṇṭhipadesu vuttaṃ. Cammakhaṇḍaparihārena paribhuñjitabbanti anadhiṭṭhahitvā paribhuñjitabbaṃ. Ettheva paviṭṭhānīti maḷorikāya eva antogadhāni. Pubbe pattasaṅgopanatthaṃ ādhārako anuññāto, idāni bhuñjanatthaṃ.
264.『与毡垫铺展相似』，此语已于结节词中说明。『以避免皮片而受用』者，即未经结界而受用。『已归摄于此中』者，即已摄入托钵行乞专用器中。先前已开许为护持钵而用托架，今则为进食而用。
§265
265.Nikkujjitabboti tena dinnassa deyyadhammassa appaṭiggahaṇatthaṃ pattanikkujjanakammavācāya nikkujjitabbo, na adhomukhaṭhapanena. Tenevāha ‘‘evañca pana, bhikkhave, nikkujjitabbo’’tiādi. Alābhāyāti catunnaṃ paccayānaṃ alābhatthāya. Anatthāyāti upaddavāya avaḍḍhiyā.
265.『应倒覆』者，为使对方不接受所给予之施予物，应以倒覆钵之甘马语将其倒覆，而非以口朝下放置之方式。因此说『比库们，应如此倒覆』等语。『为不获得』者，即为令其无法获得四资具。『为不利益』者，即为使其遭受灾祸、不得增长。
§266
266.Pasādessāmāti āyācissāma. Etadavocāti ‘‘appatirūpaṃ mayā kataṃ, bhagavā pana mahantepi aguṇe acintetvā mayhaṃ accayaṃ paṭiggaṇhissatī’’ti maññamāno etaṃ ‘‘accayo maṃ bhante’’tiādivacanaṃ avoca . Tattha ñāyapaṭipattiṃ aticca eti pavattatīti accayo, aparādho. Maṃ accagamāti maṃ atikkamma abhibhavitvā pavatto. Purisena madditvā abhibhavitvā pavattitopi hi aparādho atthato purisaṃ aticca abhibhavitvā pavatto nāma hoti. Paṭiggaṇhātūti khamatu. Āyatiṃ saṃvarāyāti anāgate saṃvaraṇatthāya puna evarūpassa aparādhassa dosassa khalitassa akaraṇatthāya. Tagghāti ekaṃsena. Yathādhammaṃ paṭikarosīti yathā dhammo ṭhito, tatheva karosi, khamāpesīti vuttaṃ hoti. Taṃ te mayaṃ paṭiggaṇhāmāti taṃ tava aparādhaṃ mayaṃ khamāma. Vuḍḍhi hesā, āvuso vaḍḍha, ariyassa vinayeti esā, āvuso vaḍḍha, ariyassa vinaye buddhassa bhagavato sāsane vuḍḍhi nāma. Katamā? Accayaṃ accayato disvā yathādhammaṃ paṭikaritvā āyatiṃ saṃvarāpajjanā. Desanaṃ pana puggalādhiṭṭhānaṃ karonto ‘‘yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī’’ti āha.
266. 「当请示愿得到宽恕」者，说明如下：有人心想『所作之事虽不善，世尊却未曾对我思虑不善，必定会接受我的悔过』，于是说出『宽恕我，尊者』等语言。在此，所谓「宽恕」意指已超越认识阶段，成为现实发生的状态；而「过失」即罪过。此心念超越了罪过，现象遂发生。即使被人为软化、抚慰而发生，实质上因超越罪过而成为过失。所谓「接受」即宽恕，意为容忍原非过失行为。今后修持戒禁之意，针对未来类似罪过的止息，故不再制造罪责。此谓「以法为基，依法回报」，如法而行为，则获宽恕已成。吾等宽恕于彼，意味我等承认你的罪过，予以原谅。此乃长养也，尊者，这便是圣戒的增长。何谓之增长？见罪过即超越它，依法回报，长久守持戒禁也。佛陀教导众生时说：「凡见罪过而超越它，依法而回报，此人得长期戒禁。」
§268
268. Bodhirājakumāravatthumhi (ma. ni. aṭṭha. 2.324 ādayo) kokanadoti kokanadaṃ vuccati padumaṃ, so ca maṅgalapāsādo olokanapadumaṃ dassetvā kato, tasmā ‘‘kokanado’’ti saṅkhaṃ labhi. Yāva pacchimasopānakaḷevarāti ettha pacchimasopānakaḷevaranti paṭhamasopānaphalakaṃ vuttaṃ tassa sabbapacchā dussena santhatattā. Uparimasopānaphalakato paṭṭhāya hi sopānaṃ santhataṃ. Addasā khoti olokanatthaṃyeva dvārakoṭṭhake ṭhito addasa.
268. 关于“菩提王子像”的记载（见中部尼柯耶注解第2章324节）称「kokanada」又称为莲花，因此当地建造了名为“吉祥殿”的寺庙，寺中供养着被称为“kokanada”的莲花像。所谓“后道阶梯之骨架”，即榜首阶梯之基座，皆因所有阶梯均以腐坏菩提骨架组成。在支撑最顶尖阶梯板时，从顶层阶梯板回望能看到阶梯连续成行。此处所见为寺院外围门廊一角，特意设计便于观赏。
Bhagavā tuṇhī ahosīti ‘‘kissa nu kho atthāya rājakumārena ayaṃ mahāsakkāro kato’’ti āvajjento puttapatthanāya katabhāvaṃ aññāsi. So hi rājaputto aputtako. Sutañcānena ahosi ‘‘buddhānaṃ kira adhikāraṃ katvā manasā icchitaṃ labhantī’’ti. So ‘‘sacāhaṃ puttaṃ labhissāmi, sammāsambuddho imaṃ celapaṭikaṃ akkamissati. No ce labhissāmi, na akkamissatī’’ti patthanaṃ katvā santharāpesi. Atha bhagavā ‘‘nibbattissati nu kho etassa putto’’ti āvajjetvā ‘‘na nibbattissatī’’ti addasa. Pubbe kira so ekasmiṃ dīpe vasamāno samānacchandena sakuṇapotake khādi. Sacassa mātugāmo puññavā bhaveyya, puttaṃ labheyya. Ubhohi pana samānacchandehi hutvā pāpakammaṃ kataṃ, tenassa putto na nibbattissatīti aññāsi. Dusse pana akkante ‘‘buddhānaṃ adhikāraṃ katvā patthitaṃ labhantīti loke anussavo, mayā ca mahāadhikāro kato, na ca puttaṃ labhāmi, tucchaṃ idaṃ vacana’’nti micchāgahaṇaṃ gaṇheyya. Titthiyāpi ‘‘natthi samaṇānaṃ akattabbaṃ nāma, celapaṭikaṃ maddantā āhiṇḍantī’’ti ujjhāyeyyuṃ. Etarahi ca akkamantesu bahū bhikkhū paracittaviduno, te bhabbataṃ jānitvā akkamissanti, abhabbataṃ jānitvā na akkamissanti. Anāgate pana upanissayo mando bhavissati, anāgataṃ na jānissanti, tesu akkamantesu sace patthitaṃ ijjhissati, iccetaṃ kusalaṃ. No ce ijjhissati, ‘‘pubbe bhikkhusaṅghassa adhikāraṃ katvā icchiticchitaṃ labhanti, idāni na labhanti, teyeva maññe bhikkhū paṭipattipūrakā ahesuṃ, ime pana paṭipattiṃ pūretuṃ na sakkontī’’ti manussā vippaṭisārino bhavissantīti imehi tīhi kāraṇehi bhagavā akkamituṃ anicchanto tuṇhī ahosi. Pacchimaṃ janataṃ tathāgato anukampatīti idaṃ pana thero vuttesu kāraṇesu tatiyaṃ kāraṇaṃ sandhāyāha. Maṅgalaṃ icchantīti maṅgalikā.
世尊当时处于沉默状态，他思忖：“这位王子虽然出身尊贵，但性格刚强难改。”于是因儿子出生之念生起疑虑。王子非先天所携，传闻有佛陀赋予超凡加持，能得心中所愿。其心言：“我要获得真实的儿子，正觉者必然认可此生育。若得不到，我便不承认。”如此立下誓言。世尊即生疑问：“这孩子是否真会诞生？”又作出否认。前世有一故事，讲述一人居于某岛国，以自己意思喂养鸟群；如能得其母，必成福报；双方心意相投却行恶行，故此子不应诞生。恶缘尽时，世间流传佛陀有大神通，施教于世，而我则怀疑此子不应生出，此言误解甚深。外道亦言：“无须理会沙门，比库刻意相争欺侮。”当下多比库内心生疑，有的若识破其不当，将承认其过错，若不识破，则不予承认。未来因缘会稀薄，众人难明真相，若生承认心，则善；若不承认，则认为“前代比库师承佛陀权威能得心愿，现今未得，他们乃外道，不能效法前人”，作此种人愚昧无知。世尊对承认之事不喜欢，遂保持沉默。此事于今传闻世尊大慈悲待众生亦有所关怀，是为第三因缘。称此问候为“吉祥问候”。
§269
269.Bījaninti caturassabījaniṃ. Tālavaṇṭanti tālapattādīhi kataṃ maṇḍalikabījaniṃ.
269. 「种子」即四足动物之种子。「棕树果实」则是指由棕榈叶等所组成的种子。
§270-275
270-275.‘‘Ekapaṇṇacchattaṃ nāma tālapatta’’nti gaṇṭhipadesu vuttaṃ. Kammasatenāti ettha sata-saddo anekapariyāyo, anekena kammenāti attho, mahatā ussāhenāti vuttaṃ hoti. Rudhīti khuddakavaṇaṃ.
270-275. „名为单片椰叶“，此乃以环状词汇所称述。这里所云「百努力」乃连用多个同义词，表明勤勉多次。《小故事集》有「 Rudhī 」一词。
§278
278. ‘‘Akāyabandhanena sañcicca asañcicca vā gāmappavesane āpatti. Saritaṭṭhānato bandhitvā pavisitabbaṃ nivattitabbaṃ vā’’ti gaṇṭhipadesu vuttaṃ. Murajavaṭṭisaṇṭhānaṃ veṭhetvā katanti bahū rajjuke ekato katvā nānāvaṇṇehi suttehi veṭhetvā murajavaṭṭisadisaṃ kataṃ. Teneva dutiyapārājikavaṇṇanāyaṃ (pārā. aṭṭha. 1.85 pāḷimuttakavinicchaya) vuttaṃ ‘‘bahū rajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjukanti na vattabbaṃ, taṃ vaṭṭatī’’ti. Tattha yaṃ vattabbaṃ, taṃ heṭṭhā vuttameva. Muddikakāyabandhanaṃ nāma caturassaṃ akatvā sajjitaṃ. Pāmaṅgadasā caturassā. Mudiṅgasaṇṭhānenāti varakasīsākārena. Pāsantoti dasāmūlaṃ.
278. „以身绑缚或不绑缚进入村落时发生过失。应当从河流所在处缚住，且进出时须转回“，这些用环状词汇表达。有些众人以多股绳索一并缚住，用各种粗细绳索缚绑，仿佛用铁闸缚成。对第二戒败分类之描述中，称“多股绳索合缚不可行，一股绳索连续缚成则可行”，此为相应戒律判教。所述内容最下已说明，即四整条绳连续缚成称为绑绳，四股即梳条。梳条聚合即以铜板簇束成。束缚即十根根株。
§280-282
280-282.Muṇḍavaṭṭīti mallakammakarādayo. Pamāṇaṅgulenāti vaḍḍhakīaṅgulaṃ sandhāya vuttaṃ. Sesamettha pāḷito aṭṭhakathāto ca suviññeyyameva.
280-282.「剃发圈」者，指马喇工匠等所作之物。所谓「以大拇指与食指合围」者，是指用大指及食指夹持成圈的手势，乃此处所示。此结语勘查巴利正典与注疏，两者所示义理已十分明了，确无疑义。
Khuddakavatthukkhandhakavaṇṇanā niṭṭhitā. · 小事篇集释义已毕。