17. 三十集义注

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十七、三十集

17. Tiṃsanipāto

1一、普萨长老偈注释

1. Phussattheragāthāvaṇṇanā

1《十三部颂》是尊者弗萨长老所作，其中包含了许多赞赏的诗偈。此诗的由来为何？早期佛陀们多有此功德，因各地众生依赖清净的根缘，天人与人间轮回往来。于本佛出世之时，佛的一个侍从长子的转世，称为弗萨。此人生后，有意识觉醒，跟随学习武艺，擅长训练贵族少年的技能。因具备善缘，心远离贪欲，曾听闻一位长老的法，心怀信解而出家，持守适宜的修行方法，修习禅定，达到禅定止息后，建立了禅定基础的观慧，迅速成就了六种神通。某日，有名为般达拉哥多的苦行者，听闻其法，见他戒律清净、行为端正、根尘调柔，身心修养完善，心生欢喜，心想「此修行法门真好，希望能长久常住于世间」，便询问长老「未来中比丘们的修行将如何？」对此，名唱歌者回答道——

Tiṃsanipāte pāsādike bahū disvātiādikā āyasmato phussattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde ekassa maṇḍalikarañño putto hutvā nibbatti, phussoti nāmaṃ ahosi. So viññutaṃ patto khattiyakumārehi sikkhitabbasippesu nipphattiṃ gato. Upanissayasampannattā kāmesu alaggacitto aññatarassa mahātherassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā cariyānukūlaṃ kammaṭṭhānaṃ gahetvā bhāvanaṃ anuyuñjanto jhānāni nibbattetvā jhānapādakaṃ vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Athekadivasaṃ paṇḍaragotto nāma eko tāpaso tassa santike dhammaṃ sutvā nisinno sambahule bhikkhū sīlācārasampanne susaṃvutindriye bhāvitakāye bhāvitacitte disvā pasannacitto ‘‘sādhu vatāyaṃ paṭipatti loke ciraṃ tiṭṭheyyā’’ti cintetvā ‘‘kathaṃ nu kho, bhante, anāgatamaddhānaṃ bhikkhūnaṃ paṭipatti bhavissatī’’ti theraṃ pucchi. Tamatthaṃ dassento saṅgītikārā –

949九百四十九。

949.

4「有许多令人赞叹的人修行稳定，身心清净，

‘‘Pāsādike bahū disvā, bhāvitatte susaṃvute;

5苦行者般达拉哥多曾询问弗萨长老」——此偈被编入经藏中；

Isi paṇḍarasagotto, apucchi phussasavhaya’’nti. – gāthaṃ ādito ṭhapesuṃ;

3其中特指「令人赞叹」是指其行为令人心悦诚服；「许多」是指广大众多；「修行稳定」指以止观禅修方法，使身心安稳；「身心清净」是指根尘调伏良好；「苦行者」即苦行者之意。般达拉哥多即为苦行者般达拉的后裔，同族出身，与弗萨同名；「弗萨长老」意即以弗萨称呼的尊者。

Tattha pāsādiketi attano paṭipattiyā pasādārahe. Bahūti sambahule. Bhāvitatteti samathavipassanābhāvanāhi bhāvitacitte. Susaṃvuteti suṭṭhu saṃvutindriye. Isīti tāpaso. Paṇḍarasagottoti paṇḍarassa nāma isino vaṃse jātattā tena samānagotto. Phussasavhayanti phussasaddena avhātabbaṃ, phussanāmakanti attho.

950九百五十。

950.

8『何为渴望？何为支配愿望？何为所成之心？』

‘‘Kiṃ chandā kimadhippāyā, kimākappā bhavissare;

9『请向我说，未来之时，所问者为何？』

Anāgatamhi kālamhi, taṃ me akkhāhi pucchito’’ti. –

5此为该比丘之问偈。

Ayaṃ tassa isino pucchāgāthā.

6此中『何为渴望』，即此教法中未来时代比丘，何种渴望，何种支配愿望，何种较佳支配愿望，何种较劣支配愿望，举例言即高明支配愿望之义。『何为支配愿望』者，诸般支配愿望，即何种支配意念，何种染污意念，举例言即嫉妒意念之义。或曰，渴望即所欲为之意，故此意即诸所欲为者之义。支配愿望即意念。『何为所成之心』，即何种所成心。『所成』者，意涵欲趣分别之行为。『未来』意谓将生起者。于是此等未来比丘渴望、支配愿望、所成之别，予我闻之，想让长老释义。此长老应时应声，善说其义，令必得悟。

Tattha kiṃ chandāti imasmiṃ sāsane anāgate bhikkhū kīdisacchandā kīdisādhimuttikā, kiṃ hīnādhimuttikā, udāhu paṇītādhimuttikāti attho. Kimadhippāyāti kīdisādhippāyā kīdisajjhāsayā, kiṃ saṃkilesajjhāsayā, udāhu vodānajjhāsayāti attho. Atha vā chandā nāma kattukamyatā, tasmā kīdisī tesaṃ kattukamyatāti attho. Adhippāyo ajjhāsayoyeva. Kimākappāti kīdisākappā. Ākappāti ca vesagahaṇādivārittacārittavantoti attho. Bhavissareti bhavissanti. Taṃ meti taṃ anāgate bhikkhūnaṃ chandādhippāyākappabhedaṃ pucchito mayhaṃ akkhāhi kathehīti theraṃ ajjhesati. Tassa thero tamatthaṃ ācikkhanto sakkaccasavane tāva niyojetuṃ –

951九百五十一。

951.

13『听我语，长老祈愿清净；』

‘‘Suṇohi vacanaṃ mayhaṃ, isi paṇḍarasavhaya;

14『我必定诚实如实告诉你未来所当发生之事。』偈言如是说：

Sakkaccaṃ upadhārehi, ācikkhissāmyanāgata’’nti. – gāthamāha;

8此时，有一位名叫博兰那的行者，对我问道，『你将告诉我什么？』我答说：『我必会告知你未来的事，且你当听从我的话，因为我所说者能启示未来，令听者振奋，则你可诚实如实地承接。』

Tassattho – bho paṇḍaranāma isi, yaṃ tvaṃ maṃ pucchasi, taṃ te anāgataṃ ācikkhissāmi, ācikkhato pana mama vacanaṃ suṇāhi anāgatatthadīpanato saṃvegāvahato ca sakkaccaṃ upadhārehīti.

9于是长老见比丘比丘尼等众对未来之智具足并实践其法，便如实告之，宣说未来的情形——

Atha thero anāgataṃsañāṇena bhikkhūnaṃ bhikkhunīnañca bhāviniṃ pavattiṃ yathābhūtaṃ disvā tassa ācikkhanto –

952九百五十二。

952.

18『忿怒与怨恨盛行，恼疾懒惰多而耐心少，奸诈亦随之增多；』

‘‘Kodhanā upanāhī ca, makkhī thambhī saṭhā bahū;

19『嫉妒多端纷争亦杂糅，今后将如是发生。』

Issukī nānāvādā ca, bhavissanti anāgate.

953九百五十三。

953.

21『对他法所不知者，其理深邃，难以穷尽；

‘‘Aññātamānino dhamme, gambhīre tīragocarā;

22对轻薄无尊重的法，则彼此轻慢无敬。』

Lahukā agarū dhamme, aññamaññamagāravā.

954九百五十四。

954.

24『世间诸多危险，将来必生；

‘‘Bahū ādīnavā loke, uppajjissantyanāgate;

25此法广为宣说，愚痴者当将烦恼增盛。』

Sudesitaṃ imaṃ dhammaṃ, kilesissanti dummatī.

955九百五十五。

955.

27『即使品德卑劣者，在僧团中行持勤勉熟练，』

‘‘Guṇahīnāpi saṅghamhi, voharantā visāradā;

28『他们必将成为强健勇猛者，善于言辞，能识闻广博。』

Balavanto bhavissanti, mukharā assutāvino.

956九百五十六。

956.

30『反之，即使品德高尚者，在僧团中实事求是地行持，』

‘‘Guṇavantopi saṅghamhi, voharantā yathātthato;

31『他们却将显得软弱怯懦，缺乏自敬心，且无所用者。』

Dubbalā te bhavissanti, hirīmanā anatthikā.

957九百五十七。

957.

33“银器和出生形体，田地和柴薪渣滓，

‘‘Rajataṃ jātarūpañca, khettaṃ vatthumajeḷakaṃ.

34还有愚昧的奴仆和仆从，在未来的世间还将生起。

Dāsidāsañca dummedhā, sādiyissantyanāgate.

958九百五十八。

958.

36“浅眠的愚人，心念不定于戒律，

‘‘Ujjhānasaññino bālā, sīlesu asamāhitā;

37贪恋争竞之路，将四处游荡。”

Unnaḷā vicarissanti, kalahābhiratā magā.

959九百五十九。

959.

39『将有自高自大者，身披蓝色衣袍，』

‘‘Uddhatā ca bhavissanti, nīlacīvarapārutā;

40『窝居于洞穴，语气尖锐，如同游行的盗贼。』

Kuhā thaddhā lapā siṅgī, carissantyariyā viya.

960九百六十。

960.

42『头发油腻且杂乱，眼涂着松烟，』

‘‘Telasaṇṭhehi kesehi, capalā añjanakkhikā;

43『夜间出行，身披白牙色衣袍。』

Rathiyāya gamissanti, dantavaṇṇikapārutā.

961九百六十一。

961.

45『以不厌弃之净洁净化那些由阿拉汉所生的解脱，』

‘‘Ajegucchaṃ vimuttehi, surattaṃ arahaddhajaṃ;

46『那些污秽者必定厌弃圣者的法衣，这是他们在所受的烦恼中起的羞愧。』

Jigucchissanti kāsāvaṃ, odātesu samucchitā.

962九百六十二。

962.

48『渴望利益之人必多，疲怠且精进不足的人多，』

‘‘Lābhakāmā bhavissanti, kusītā hīnavīriyā;

49『他们略有作为，或居于野间或居于城中。』

Kicchantā vanapatthāni, gāmantesu vasissare.

963九百六十三。

963.

51『一切众生若常有非正当生活之获利，

‘‘Ye ye lābhaṃ labhissanti, micchājīvaratā sadā;

52彼等随之修习，必定不离散乱而取用。』

Te teva anusikkhantā, bhajissanti asaṃyatā.

964九百六十四。

964.

54『一切众生若于无利获之利，彼等则不得敬重；

‘‘Ye ye alābhino lābhaṃ, na te pujjā bhavissare;

55即便清净之人，贤明者，亦不会随时侍奉彼等。』

Supesalepi te dhīre, sevissanti na te tadā.

965九百六十五。

965.

57『轻蔑他国王族，憎恶萨咖天帝的旌旗；『,』58『:』对外道之旌旗，有些如施予般持守。『,』59『:』966。『,』60『:』『贪恋袈裟，谓之轻侮，届时此等将生；『,』61『:』而比丘们则无此等轻侮之事。

‘‘Milakkhurajanaṃ rattaṃ, garahantā sakaṃ dhajaṃ;

58有些人将高举外道之幡，身着白衣。

Titthiyānaṃ dhajaṃ keci, dhārissantyavadātakaṃ.

966九百六十六。

966.

60「彼等于袈裟将无恭敬，

‘‘Agāravo ca kāsāve, tadā tesaṃ bhavissati;

61再者，对于袈裟衣，诸比丘将不会有所审察。

Paṭisaṅkhā ca kāsāve, bhikkhūnaṃ na bhavissati.

967九百六十七。

967.

63『被强烈的苦难所压迫，身受疮痍痛苦；

‘‘Abhibhūtassa dukkhena, sallaviddhassa ruppato;

64极为沉重而恐怖的痛苦，无法用言语思议。』

Paṭisaṅkhā mahāghorā, nāgassāsi acintiyā.

968九百六十八。

968.

66『当时看见被遮盖，生于阿拉汉之子族裔的苏拉塔；

‘‘Chaddanto hi tadā disvā, surattaṃ arahaddhajaṃ;

67因此，他唱起天人之诗，象王大象之利益所集中者。』

Tāvadevabhaṇī gāthā, gajo atthopasaṃhitā.

969第九百六十九偈。

969.

69『无染污者，如染污衣，】者，衣染污，

‘‘Anikkasāvo kāsāvaṃ, yo vatthaṃ paridhassati;

70若无习制真谛者，不起染污恚。』

Apeto damasaccena, na so kāsāvamarahati.

970第九百七十偈。

970.

72『而守禁戒清净者，行持专注具德；

‘‘Yo ca vantakasāvassa, sīlesu susamāhito;

73若习制真谛在身，彼则生起染污恚。』

Upeto damasaccena, sa ve kāsāvamarahati.

971九百七十一。

971.

75『堕落品行者愚痴人，明显行于欲法，』

‘‘Vipannasīlo dummedho, pākaṭo kāmakāriyo;

76『心恶散乱不安，彼不憎恶污垢染污。』

Vibbhantacitto nissukko, na so kāsāvamarahati.

972九百七十二。

972.

78『若有以戒具足者，远离贪欲定心和合，』

‘‘Yo ca sīlena sampanno, vītarāgo samāhito;

79『意念纯净清明者，此人乃憎恶污垢染污。』

Odātamanasaṅkappo, sa ve kāsāvamarahati.

973九百七十三。

973.

81‘‘举止粗野、愚痴无知之人，若其无持戒清净；

‘‘Uddhato unnaḷo bālo, sīlaṃ yassa na vijjati;

82虽为阿拉汉，染污垢迹当如何消除呢？

Odātakaṃ arahati, kāsāvaṃ kiṃ karissati.

974九百七十四。

974.

84‘‘比丘与比丘尼，心恶不敬，

‘‘Bhikkhū ca bhikkhuniyo ca, duṭṭhacittā anādarā;

85将以慈心善意，护持彼等于未来世。」

Tādīnaṃ mettacittānaṃ, niggaṇhissantyanāgate.

975九百七十五。

975.

87『即使对比丘而言，没有接受训练的愚痴之辈，仍然穿着袈裟；』

‘‘Sikkhāpentāpi therehi, bālā cīvaradhāraṇaṃ;

88『这些愚痴比丘不会听从劝诫，他们明显沉溺于欲乐的恶行。』

Na suṇissanti dummedhā, pākaṭā kāmakāriyā.

976九百七十六。

976.

90『这些愚痴比丘这样受教之后，彼此之间却心存轻蔑；』

‘‘Te tathā sikkhitā bālā, aññamaññaṃ agāravā;

91『他们戒律不持如实，行为放荡，好比败坏的车夫驾驶坐骑。』

Nādiyissantupajjhāye, khaḷuṅko viya sārathiṃ.

977第九百七十七条。

977.

93『凡此未来正法，将于比丘与比丘尼皆获现时，乃至终时。』

‘‘Evaṃ anāgataddhānaṃ, paṭipatti bhavissati;

94『此事发生于比丘与比丘尼，乃至最终之际。』

Bhikkhūnaṃ bhikkhunīnañca, patte kālamhi pacchime.

978第九百七十八条。

978.

96『昔时此未来大怖，已先现至；

‘‘Purā āgacchate etaṃ, anāgataṃ mahabbhayaṃ;

97诸比丘及比丘尼，皆当守正，彼此礼敬。』

Subbacā hotha sakhilā, aññamaññaṃ sagāravā.

979九百七十九。

979.

99「愿慈心充满于心，愿以戒律自持具足；

‘‘Mettacittā kāruṇikā, hotha sīlesu saṃvutā;

100愿发起精进勇猛的力量，恒常坚牢勇猛不退转。」

Āraddhavīriyā pahitattā, niccaṃ daḷhaparakkamā.

980九百八十。

980.

102「见惰怠之怖畏，见谨慎之安乐，

‘‘Pamādaṃ bhayato disvā, appamādañca khemato;

103应当修习八正道，亲近不死之境。」——此为偈语所说。

Bhāvethaṭṭhaṅgikaṃ maggaṃ, phusantā amataṃ pada’’nti. – imā gāthā abhāsi;

39此处「忿怒」者，谓性情躁怒。所谓「将来将会有」（anāgate），乃此因果相系。为何长老们在当时不会生此怒？他们确实未生。然则，在善知识众多、警戒者众多、众多具戒的比丘们中，发现他们内心的烦恼虽强，却具多所反观，故不发怒。将来未来必有重度之怒，因此称为「将来」。其他词亦如是理解。所谓「谤骂」乃指在恶行等处发出谩骂的习性，因谤骂而引起恶行，故而称为谤罢。此谤罢区别于前时之恼怒，后时乃谤罢。譬如风躁为怒，数次风起为谤罢。观察他人时，恶行像污泥积聚，他们被称为污秽众，如同水中污泥称为污泥积聚。过于迟钝为钝滞。这些人具欺诈心，以讹传讹。所谓嗔恚者，基于贪欲相续而起的嫉妒。多种争论者，互相说反话，且互不合观点，是谓异说纷纭。争执制造纷争者也。

Tattha kodhanāti kujjhanasīlā. Bhavissanti anāgateti sambandho. Kiṃ therassa kāle tathā nāhesunti? Na nāhesuṃ. Tadā pana kalyāṇamittabahulatāya ovādakesu viññāpakesu sabrahmacārīsu bahūsu vijjamānesu kilesesu balavantesu paṭisaṅkhānabahulatāya ca yebhuyyena bhikkhū akkodhanā ahesuṃ, āyatiṃ tabbipariyāye atikodhanā bhavissanti, tasmā ‘‘anāgate’’ti vuttaṃ. Sesapadesupi eseva nayo. Upanāhīti āghātavatthūsu āghātassa upanayhanasīlā upanāhasambhavato vā upanāhī. Tattha purimakāliko byāpādo kodho, aparakāliko upanāho. Sakiṃ pavatto vā doso kodho, anekakkhattuṃ pavatto upanāho. Paresaṃ vijjamāne guṇe makkhanti puñjanti, tesaṃ vā udakapuñjaniyā viya udakassa makkho makkhanaṃ puñjanaṃ etesaṃ atthīti makkhī. Atimānalakkhaṇo thambho etesaṃ atthīti thambhī. Saṭhāti asantaguṇavibhāvanalakkhaṇena sāṭheyyena samannāgatā. Issukīti parasampattikhiyyanalakkhaṇāya issāya samannāgatā. Nānāvādāti aññamaññaṃ viruddhavādā viruddhadiṭṭhikā, kalahakārakā cāti attho.

40所谓不相识的见解，即对深奥难解的真实法，不明白听闻良法的存在，却自认为见闻，所以叫之不识。因而其所发的见解根源则是粗浅而动摇的。所谓不尊重者，指对妙法未生敬重之心。所谓相互不敬者，即众多比丘之间不相敬重，缺乏恭敬心。所谓诸多魔障，系指名不正言不实的妄说、种种缺失之间的诸多阻碍。所谓「世界」者，是七重世界。所谓「必生将来」者，即未来必定产生。此即正觉世尊以其初发善法第一义理，正确无误地宣说之教法。所谓「烦恼恶染」者，即污秽烦恼将作证。诸恶行为、恶之染污将显现。「不造作过失」与「造作过失」之分，或难违过失、易违过失。恶行污秽遮蔽真法，令清净法暂时失去作用，而因执见之染污而互相染污，污秽显著。所谓「无智慧」者，即无明妄想。世尊有言：‘比丘们将来在完全成熟时不了解内涵与细节，无知昏暗，无法觉悟。’

Aññātamānino dhamme, gambhīre tīragocarāti gambhīre durobhāse saddhamme aññāte eva ‘‘ñātoti, diṭṭho’’ti evaṃ mānino, tato eva tassa orabhāge pavattitāya orimatīragocarā. Lahukāti lahusabhāvā capalā. Agarū dhammeti saddhamme gāravarahitā. Aññamaññamagāravāti aññamaññasmiṃ appatissā, saṅghe sabrahmacārīsu ca garugāravavirahitā. Bahū ādīnavāti vuttappakārā, vakkhamānā ca bahū anekadosā antarāyā . Loketi sattaloke. Uppajjissantyanāgateti anāgate pātu bhavissanti. Sudesitaṃ imaṃ dhammanti, sammāsambuddhena suṭṭhu aviparītaṃ ādikalyāṇādippakārena desitaṃ imaṃ āgamasaddhammaṃ. Kilesissantīti kiliṭṭhaṃ kilesadūsitaṃ karissanti, ‘‘āpattiṃ ‘anāpattī’ti garukāpattiṃ ‘lahukāpattī’’’tiādinā duccaritasaṃkilesena asaddhammena saṇhasukhumaṃ rūpārūpadhammaṃ paṭikkhipissanti, diṭṭhisaṃkilesena ubhayatrāpi taṇhāsaṃkilesena saṃkilesissanti malinaṃ karissanti. Dummatīti nippaññā. Vuttañhetaṃ bhagavatā – ‘‘bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ…pe… abhidhammakathaṃ vedallakathaṃ kathentā kaṇhadhammaṃ okkamamānā na bujjhissantī’’ti (a. ni. 5.79).

41所谓无德，指缺乏戒律等德性，品行不正者，亦称无耻。在戒律实践等方面不熟悉、对教义了解不足之人。所谓僧团，即僧伽之中。所谓宣说，即以言语阐述，向僧团进行分析法义。所谓精通者，指熟练通达、内心不惧畏。所谓有力者，即具有勇猛力量者。所谓辩才者，能口舌刁钻讽刺利落。所谓未听闻者，指未领受传承，也即仅靠名誉、可获尊敬而形成的德性。此等虽称教法为非法与非教法，戒律为非法与非法戒律，尔时以此心意据为己见坚执于僧团中，故为强有力者。

Guṇahīnāti sīlādiguṇavirahitā dussīlā, alajjino ca. Atha vā guṇahīnāti vinayavārittādiguṇena hīnā dhammavinaye appakataññuno. Saṅghamhīti saṅghamajjhe. Voharantāti kathentā, saṅghe vinicchayakathāya vattamānāya yaṃkiñci bhaṇantā. Visāradāti nibbhayā pagabbhā. Balavantoti pakkhabalena balavanto. Mukharāti mukhakharā kharavādino. Assutāvinoti na sutavanto, kevalaṃ lābhasakkārasilokasannissayena guṇadharā hutvā ‘‘dhammaṃ ‘adhammo’ti, adhammañca ‘dhammo’ti, vinayaṃ ‘avinayo’ti, avinayañca ‘vinayo’’’ti evaṃ attanā yathicchitamatthaṃ saṅghamajjhe patiṭṭhapentā balavanto bhavissanti.

42所谓有德者，具备戒律及其他德性。以真相宣说，阐明法义，分别解说‘法为法、非法为非法，律为律、非法为非法律’。所谓脆弱者，即因羞耻心缺失、内心无力，无力坚持于僧团。所谓具羞耻心，即对某恶事具羞耻心。有些比丘适于受教，但因恶行污秽及轻慢，彼等不争执自身所论，却不愿努力立定己论与正法的实践，因而消极怠惰。

Guṇavantoti sīlādiguṇasampannā. Voharantā yathātthatoti atthānurūpaṃ, aviparītatthaṃ ‘‘dhammaṃ ‘dhammo’ti, adhammaṃ ‘adhammo’ti, vinayaṃ ‘vinayo’ti avinayaṃ ‘avinayo’’’ti evaṃ dīpentā. Dubbalā te bhavissantīti parisāyaṃ alajjussannatāya balavirahitā te bhavissanti, tesaṃ vacanaṃ na tiṭṭhissati. Hirīmanā anatthikāti hirīmanto kenaci anatthikā. Te hi dhammena vattuṃ samatthāpi pāpajigucchatāya appakiccatāya ca kehici virodhaṃ akarontā attano vādaṃ patiṭṭhāpetuṃ na vāyamantā diṭṭhāvikammaṃ vā adhiṭṭhānaṃ vā akatvā tuṇhī honti.

43所谓银，即白银，类似于印有铜币等金属。有时亦指黄色金或白银，如宝石等。所谓“瓦声”汇聚，指吵闹声缘聚，如传闻中多声音或不良事象综合。所谓“银、金、宝石五者”，见于经中。所谓“田野”，指早晚秃落之地，即荒芜之地。所谓“未生草地”称为草原，在此留下遗剩之嫩草。所谓“未生草地”，乃指尚未生发的草地，故以此表达土地。以未生草地之形象，描绘不良行为如伤害牛、类似分别所成之集体行为。所谓“仆人与主人”，指奴隶与被奴隶者。所谓“不智慧者”，指愚昧无知者，对正当与不当的分别混淆，是不懂自我利益者，故将不善行当作善事。

Rajatanti rūpiyaṃ, tena kahāpaṇalohamāsakādīnampi saṅgaho daṭṭhabbo. Jātarūpanti suvaṇṇaṃ, tena maṇimuttādīnampi saṅgaho daṭṭhabbo. Vā-saddo samuccayattho ‘‘apadā vā’’tiādīsu (a. ni. 4.34; 5.32; itivu. 90) viya. ‘‘Rajatajātarūpañcā’’ti vā pāṭho. Khettanti yattha pubbaṇṇāparaṇṇaṃ ruhati, taṃ khettaṃ. Tadatthaṃ akatabhūmibhāgo vatthu. Ajeḷakanti eḷakā nāma ajāyeva, te ṭhapetvā avasesā pasujātī ajā nāma. Ajeḷakaggahaṇeneva hettha gomahiṃsādīnampi saṅgaho kato. Dāsidāsañcāti dāsiyo ca dāse ca. Dummedhāti aviddasuno , kappiyākappiyaṃ sāruppāsāruppaṃ ajānantā attano atthāya sādiyissanti sampaṭicchissanti.

44所谓受念知者，即心向下方观察、观照之心，及于应止处亦有其察知之习气。所谓愚者，因恶念及杂念，具愚痴之相，故具愚痴之性。其心不专注戒律，使四净戒不完备、心不定。所谓粗俗，泛指粗野不雅。所谓随意行动，指随意放弃束缚，随意行动。所谓嗜好争吵者，意指因嗜好争辩，应先者执意让步，愚钝缓慢者仿若群鹿一般无助，彼等贪恋相争而不顾自身安危，争论纷纷，心境恼怒、嫉妒、疏远、厌恶，示现恶劣的恶行之义。

Ujjhānasaññinoti pare heṭṭhato katvā olokanacittā, anujjhāyitabbaṭṭhānepi vā ujjhānasīlā. Bālāti duccintitacintanādinā bālalakkhaṇena samannāgatā, tato eva sīlesu asamāhitā catupārisuddhisīlesu na samāhitacittā. Unnaḷāti, samussitatucchamānā. Vicarissantīti mānaddhajaṃ ukkhipitvā vicarissanti. Kalahābhiratā magāti sārambhabahulatāya karaṇuttariyapasutā kalahe eva abhiratā magasadisā migā viya attahitāpekkhā ghāsesanābhiratā dubbalavihesaparāti attho.

45「Uddhatā」者，由「uddhacca」即散乱心所摄持，谓意念散乱且无专注。此心无中心，缺乏专一合一之状态。「Nīlacīvarapārutā」者，衣服虽以清淡次品染色成蓝色，却披挂此蓝衣之比丘，表示此比丘穿着此种蓝色衣服，既安住此衣又行住其间。「Kuhā」义指狡黠之人，以狡猾手段喻为“洞穴”，此处说此类比丘以讥讽、责备等言语，生嗔恚念，妄生敌意，心怀怨懑，乐意谓说他人之过失。「Thaddhā」指由懊恼或骄傲生起之瞋恨心，果断且顽固，心硬如石。「Lapa」者，指言语上闹哄哄之辩驳，口若悬河，长舌善辩，常与人论辩问答。人心坦然时，问曰：“尊者有何利益？”此为辩易者借助外间因缘而提出问题，以启发动辩之言说。「Siṅga」义为华饰、装饰物。文中引为讥讽之意，谓此辩论者形同装饰物之犄角，妄被他人所缠绕拘束。是以称之为「Siṅgāracarita」，即装饰行为、矫饰举止。「Ariyā viyā」意为如圣者般，乃对「kuhā」之隐喻，指此类讥讽者自视甚高，姿态如圣者而行，实则非真。如经云：“狡黠者表现圣者之相貌，行止犹如圣者。”

Uddhatāti uddhaccena samannāgatā cittekaggatārahitā. Nīlacīvarapārutāti akappiyarajanarattena nīlavaṇṇena cīvarena pārutā, tādisaṃ cīvaraṃ nivāsetvā ceva pārupitvā ca vicaraṇakā. Kuhāti sāmantajappanādinā kuhanavatthunā kuhakā, asantaguṇasambhāvanicchāya kohaññaṃ katvā paresaṃ vimhāpayā. Thaddhāti kodhena mānena ca thaddhamānasā kakkhaḷahadayā. Lapāti lapanakā kuhanavuttikā, pasannamānasehi manussehi ‘‘kena, bhante, ayyassa attho’’ti paccayadāyakānaṃ vadāpanakā, payuttavācāvasena, nippesikatāvasena ca paccayatthaṃ lapakāti vā attho. Siṅgīti ‘‘tattha katamaṃ siṅgaṃ? Yaṃ siṅgaṃ siṅgāratā cāturatā cāturiyaṃ parikkhatatā pārikkhatiya’’nti (vibha. 852) evaṃ vuttehi siṅgasadisehi pākaṭakilesehi samannāgatā, siṅgāracaritāti attho. ‘‘Ariyā viyā’’ti idaṃ ‘‘kuhā’’ti etasseva atthadassanaṃ. Kuhakānañhi ariyānamiva ṭhitabhāvaṃ dassento ariyā viya vicarantīti āha.

46「Telasaṇṭhehī」指涂抹油脂，或用木瓜油，或用水质油等化妆品，意谓身体用油润泽以示修饰。「Capalā」者，由身体装饰及修饰所构成，指轻盈娇嫩，妆饰华美。「Añjanakkhikā」为以颜料涂抹眼睑，令眼睑色彩艳丽，谓以眉墨等化妆。「Rathiyāya gamissantī」指比丘行住于城镇近郊树林、偏远之地，意谓所走之处为适合比丘修行的隐密之处，均有执事恭敬随侍。「Dantavaṇṇikapārutā」者，穿着象牙白色衣服，衣色似牙，以表纯净清洁之意，此为衣服之色之说明。

Telasaṇṭhehīti sitthakatelena vā udakatelena vā osaṇṭhitehi. Capalāti kāyamaṇḍanaparikkhāramaṇḍanādinā cāpallena yuttā. Añjanakkhikāti alaṅkārañjanena añjitanettā. Rathiyāya gamissantīti bhikkhācariyāya kulūpasaṅkamanāpadesehi, mahāracchāya ito cito ca paribbhamissanti. Dantavaṇṇikapārutāti dantavaṇṇarattena cīvarena pārutasarīrā.

47「Ajegucchanti」者，谓不可混杂、不可参杂，意指戒律之纯净不可捏造假乱。「Vimuttehī」者，谓因修学圣者境界而得解脱者。「Surattanti」者，由清净纯净故生厌离，恶心水念远离不纯衣服。这里指导比丘因染着污秽衣服而生厌恶之心，因该衣被称为「kāsāva」（布连），即混淆之衣。「Odātesu samucchitā gedhaṃ āpannā」是其原因，谓因衣服脏染而产生污秽赃垢。「Dantavaṇṇapārupana」即因穿着洁白衣服的缘故。破污秽衣服的嫌恶之心即因此纯净衣色而生。又云：「他们因有善根故而成为肮脏的象征，彼此呼吸此纯白衣服，则应该全然舍弃此齐心所造的标记。」

Ajegucchanti ajigucchitabbaṃ. Vimuttehīti ariyehi. Surattanti kappiyarajanena suṭṭhu rattaṃ, arahantānaṃ buddhādīnaṃ ciṇṇatāya arahaddhajaṃ jigucchissanti kāsāvaṃ. Kasmā? Odātesu samucchitā gedhaṃ āpannā. Dantavaṇṇapārupanassa hi idaṃ kāraṇavacanaṃ. Te hi setakaṃ sambhāventā ‘‘sabbena sabbaṃ setake gahite liṅgapariccāgo eva siyā’’ti dantavaṇṇaṃ pārupanti.

48『贪求利养者』，即贪婪于利养之人。于托钵乞食之行中，亦因懈怠相应之故而懒惰。因无策励心力以修沙门之法，故精进羸弱。『辛苦者』，即疲惫之人；其义为：欲住于林野之处而感艰难，心已疲惫。『村边』，即村边之住处——近于村落之住处，或位于村门之住处。『将住』，即将会住于彼处。

Lābhakāmāti lābhagiddhā. Bhikkhācariyāsupi kosajjayogato kusītā. Samaṇadhammaṃ kātuṃ cittassa ussāhābhāvena hīnavīriyā. Kicchantāti, kilamantā, vanapatthesu vasituṃ kicchantā kilantacittāti attho. Gāmantesūti gāmantasenāsanesu gāmasamīpesu senāsanesu, gāmadvāresu vā senāsanesu. Vasissareti vasissanti.

49「Te teva anusikkhantā」指各各实践。谓那些凭借不正生活的利益而获得之富裕，彼此在世俗生活中不断追求，并且以此为生活之本。「Bhamissantī」谓像他们一样，那些不正业的得利者，也必会追随效法君王之家等逐利而行者，并日夜围绕于其左右辅助侍奉。文中说法为「Bhajissantī」或「Sevissantī」，其意皆为侍奉、效劳。「Asaṃyatā」谓无戒束，即无持戒规范。

Te teva anusikkhantāti ye ye micchājīvappayogena laddhalābhā, te te eva puggale anusikkhantā bhamissanti. Bhamissantīti sayampi te viya micchājīvena lābhaṃ uppādetuṃ rājakulādīni sevantā paribbhamissanti. ‘‘Bhajissantī’’ti vā pāṭho, sevissantīti attho. Asaṃyatāti sīlasaṃyamarahitā.

50凡诸不获利养之比丘——因远离邪命及福德浅薄而无获得利养之缘者——彼等可敬、值得礼敬、值得称赞，然于未来之时将不复存在。『彼等智者虽善可亲』，其义为：于未来之时，那些贪求利养的比丘们，将不亲近彼等具足坚忍、极为善可亲之比丘。

Ye ye alābhino lābhanti ye ye bhikkhū micchājīvaparivajjanena appapuññatāya ca lābhassa paccayassa na lābhino, te pujjā pūjanīyā pāsaṃsā tadā anāgate kāle na bhavissanti. Supesalepi te dhīreti dhitisampannatāya dhīre suṭṭhu pesalepi te bhikkhū na sevissanti, tadā anāgate te lābhino lābhakāmāva bhikkhūti attho.

51毫光王与时轮王为伍，赞叹其权势稳固。诗句清楚明了，且配以口吹之示。那些嫉恶如仇者，挂起自己的旗帜，以示其旗帜之所依附，厌恶污秽。在此教法中，出家众的袈裟被称为“旗帜”。至于外道们所持之“旗”，有些借以表明自己与释迦族子之关联，确是外道们的白布幔幕的旗帜，此旗称作白幕者。

Milakkhurajanaṃ rattanti kālakacchakarajanena rattaṃ. Samāsapadañhetaṃ, gāthāsukhatthaṃ sānunāsikaniddeso. Garahantā sakaṃ dhajanti attano dhajabhūtaṃ kāsāvaṃ jigucchantā. Sāsane pabbajitānañhi kāsāvo dhajo nāma. Titthiyānaṃ dhajaṃ kecīti keci sakyaputtiyabhāvaṃ paṭijānantā eva titthiyānaṃ setavatthikānaṃ dhajabhūtaṃ avadātakaṃ setavatthaṃ dhāressanti.

52所谓“污秽”即是阿拉汉的袈裟。污秽是指轻慢、不敬，未来时中必将对他们生起蔑视。反观“谨慎”则是指“谨慎地穿用袈裟”等等（见《中部·念处经注》与《增支部·第六分支注》）。由此推知，即使只是回顾反省，也不会滋生污秽的表现。

Agāravoca kāsāveti arahaddhajabhūte kāsāve agāravo abahumānaṃ tadā anāgate tesaṃ bhavissati. Paṭisaṅkhā ca kāsāveti ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevāmī’’tiādinā (ma. ni. 1.23; a. ni. 6.58) nayena paccavekkhaṇamattampi kāsāvaparibhoge na bhavissati.

53穿着袈裟而心怀尊敬者，则称“勿作恶行宜以衣裳蔽身”有关袈裟庄严之性，引用《穿袈裟前生经》中的说法“被大苦之压迫”等语。此处“被箭所伤”者，意指被新箭尖利箭矢射中时之痛苦，由此产生极为悲痛。所谓“极苦”，是指身体生命中对痛苦的不关心及无所顾虑，因山嵩般大龙般的忧思不慎产生，如此极苦之中，不能以他人为虑，仍存妄想妄念。于龙王时代，菩萨名为索那他罗，立于隐处，遭遇毒箭射中，被剧痛击中，见着烧灼之袈裟，说：“此乃圣战袈裟所遮盖，不可损害我。”彼时以慈悲心专注，于是于上衣之法中授与教诲，如言曰——

Kāsāvaṃ dhārentena kāsāvaṃ bahumānena ‘‘duccaritato oramitabba’’nti kāsāvassa garukātabbabhāve chaddantajātakamudāharanto ‘‘abhibhūtassa dukkhenā’’tiādimāha. Tattha sallaviddhassāti puthunā savisena sallena viddhassa, tato eva mahatā dukkhena abhibhūtassa. Ruppatoti sarīravikāraṃ āpajjato. Mahāghorāti sarīrajīvitesu nirapekkhatāya bhimmā garutarā paṭisaṅkhā aññehi acintiyā cintāmattena pavattetuṃ asakkuṇeyyā chaddantamahānāgassaāsi, ahosi. Chaddantanāgarājakāle hi bodhisatto soṇuttarena nāma nesādena paṭicchannaṭṭhāne ṭhatvā visapītena sallena viddho mahatā dukkhena abhibhūto taṃ gahetvā paridahitaṃ kāsāvaṃ disvā ‘‘ayaṃ ariyaddhajena paṭicchanno, na mayā hiṃsitabbo’’ti tattha mettacittameva paccupaṭṭhapetvā uparidhammaṃ desesi. Yathāha –

119“被毒箭刺痛如被新箭袭击之龙，

‘‘Samappito puthusallena nāgo,

120心怀凶恶，满口牢骚抱怨，

Aduṭṭhacitto luddakamajjhabhāsi;

121何以故？或由何因，才获正当缘由？”

Kimatthayaṃ kissa vā samma hetu,

122『杀我者是谁？我们为何要尝试？』诸如此类。

Mamaṃ vadhī kassa vāyaṃ payogo’’tiādi. (jā. 1.16.124);

54对此义理加以显说的长老说：『遮盖者即是毒蛇』等。此中，湿热的阿拉汉热心地用刀剑切断长老所称之污垢。『Abhaṇīti』即谓其言说。『Gāthāti』即是赞颂歌诗。『Gajoti』是指遮盖者，即毒王蛇。『Atthopasaṃhitāti』谓义理合体，利益具足，称为『hitā』、『hitayuttāti』意谓义理合于利益。

Imamatthaṃ dassento thero ‘‘chaddanto hī’’tiādimāha. Tattha surattaṃ arahaddhajanti soṇuttarena paridahitakāsāvaṃ sandhāyāha. Abhaṇīti abhāsi. Gāthāti gāthāyo. Gajoti chaddanto nāgarājā. Atthopasaṃhitāti atthasannissitā hitā, hitayuttāti attho.

55于六牙象王所说偈颂中，『具染垢者』，即被贪欲等染垢所染污之人。『将披着』，即以穿下衣、披上衣、铺敷之义而受用之。亦有『将披覆』之读法。『离调御与真实者』，即离于根的调御以及属于胜义谛一方的语真实，意为脱离、远离、舍弃。『彼』——如此之人，并非不堪披着袈裟。

Chaddantanāgarājena vuttagāthāsu anikkasāvoti rāgādīhi kasāvehi kasāvo, paridahissatīti nivāsanapārupanaattharaṇavasena paribhuñjissati. ‘‘Paridhassatī’’ti vā pāṭho. Apeto damasaccenāti indriyadamena ceva paramatthasaccapakkhikena vacīsaccena ca apeto, viyutto pariccattoti attho. Na soti so evarūpo puggalo kāsāvaṃ paridahituṃ nārahati.

56『已吐尽染垢者』，其义为：应以四道吐尽、抛弃、断除其染垢。『诸戒』，即四遍净戒。『善得定者』，即善为定住。『具足者』，即具备、成就根的调御以及如前所说之真实。『彼』——如此之人，确实堪当受用那件如栴檀香色袈裟法衣。

Vantakasāvassāti catūhi maggehi vantakasāvo chaḍḍitakasāvo pahīnakasāvo assa bhaveyyāti attho. Sīlesūti catupārisuddhisīlesu. Susamāhitoti suṭṭhu samāhito. Upetoti indriyadamena ceva vuttappakārena saccena ca upagato samannāgato. Sa veti so evarūpo puggalo taṃ gandhakāsāvavatthaṃ ekantena arahatīti attho.

57『戒行败坏者』，即戒行破损之人。『劣慧者』，即无慧之人，缺乏清净戒行之慧。『明显者』，即『此人乃恶戒者』如此昭著显露；或因诸根散乱之故而明显，其义为诸根显露。『随欲而行者』，即因破坏律仪之故而随己所欲而为，或为欲界之魔随其所欲而作。『心散乱者』，即心散逸于色等诸境。『无净白法者』，即无净白之人，缺乏惭愧之法；或缺乏为成就善法而策励之精勤。

Vipannasīloti bhinnasīlo. Dummedhoti nippañño sīlavisodhanapaññāya virahito. Pākaṭoti ‘‘dussīlo aya’’nti pākaṭo pakāso, vikkhittindriyatāya vā pākaṭo pākaṭindriyoti attho. Kāmakāriyoti bhinnasaṃvaratāya yathicchitakārako, kāmassa vā mārassa yathākāmakaraṇīyo. Vibbhantacittoti rūpādīsu visayesu vikkhittacitto. Nissukkoti asukko sukkadhammarahito hirottappavivajjito, kusaladhammasampādanaussukkarahito vā.

58『离贪者』，谓已离去欲贪之人。『心思洁白者』，谓意寻极为清净，或谓思惟无有染浊。

Vītarāgoti vigatacchandarāgo. Odātamanasaṅkappoti suvisuddhamanovitakko, anāvilasaṅkappo vā.

59若某人没有戒律，那么他的戒律有什么实际利益呢？这里『戒律』指的是修行出家的标志，正如心的作用所显现的一般。

Kāsāvaṃ kiṃ karissatīti yassa sīlaṃ natthi, tassa kāsāvaṃ kiṃ nāma payojanaṃ sādhessati, cittakatasadisaṃ tassa pabbajitaliṅganti attho.

60“恶心”者，是由贪欲等烦恼染污的心；“无敬”者，是指对世尊及法中彼此之间缺乏恭敬、轻慢无礼的态度。所谓“慈心”等，是指心生慈悲之修习所结合的心境，因以此心得阿拉汉果，并于理想境界等诸多功德上现甚深品性。这里使用此俗称，即为适用之义。所谓“制止”者，是指见修持戒律等具足后，那些将要堕入邪戒者，因害怕我们对他们的敬意不多，恐怕将来他们会愤恨离去，故意来阻扰我们。

Duṭṭhacittāti rāgādidosehi dūsitacittā. Anādarāti satthari dhamme aññamaññañca ādararahitā agāravā. Tādīnaṃ mettacittānanti mettābhāvanāya sampayuttahadaye teneva arahattādhigamena iṭṭhādīsu tādibhāvappatte uḷāraguṇe. Upayogatthe hi idaṃ sāmivacanaṃ. Niggaṇhissantīti ‘‘sīlādisampanne disvā te sambhāventā vipannasīle amhe na bahuṃ maññissantī’’ti attani agāravabhayena yathā te ubbāḷhā pakkamissanti, tathā bādhissantīti attho.

61“受戒”是指正在受戒的阶段。此语乃指具体于戒律修习之行为。所谓“长老”，乃指依自己的老师和导师。所谓“披衣”，指的是出家者标准行为之示现，故此文以『如此应当精进、如此应当忏悔』等句，说明乃正在受戒者之义。所谓“不听”，即是不接受教导的意思。

Sikkhāpentāpīti sikkhāpiyamānāpi. Kammatthe hi ayaṃ kattuniddeso. Therehīti attano ācariyupajjhāyehi. Cīvaradhāraṇanti idaṃ samaṇapaṭipattiyā nidassanamattaṃ, tasmā ‘‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādinā (a. ni. 4.122) sikkhāpiyamānāpīti attho. Na suṇissantīti ovādaṃ na gaṇhissanti.

62“他们虽然受过教，但还是愚钝”，指这些人在老师的教导下受戒时，因无敬意不受教而未被教化。所谓“不听劝”，指对导师与老师没有敬意，因此其训诲对他们不起作用。如同顽固的车夫听不到车马的劝告，导师虽尽力教导，但他们既不敬重也不害怕，因此任性而为。

Te tathā sikkhitā bālāti te andhabālā ācariyupajjhāyehi sikkhāpiyamānāpi anādaratāya asikkhitāti. Nādiyissantupajjhāyeti upajjhāye ācariye ca ādaraṃ na karonti, tesaṃ anusāsaniyaṃ na tiṭṭhanti. Yathā kiṃ? Khaḷuṅko viya sārathiṃ yathā khaḷuṅko duṭṭhasso assadamakaṃ nādiyati na tassa upadese tiṭṭhati, evaṃ tepi upajjhāyācariye na bhāyanti na sārajjantīti attho.

63此处为“所以”等语的结论。此中“无来日”，即没有未来之际，意谓未来的时间。正如同那实质表明曾说“在将来时期最终”的意思。究竟“最终时期”为何？有人说是三次会众聚集之后的最后时期，不同意者不许。教法有五个时代：解脱时代、禅定时代、戒律时代、听闻时代、布施时代。其间第一为解脱时代，其后为禅定时代，禅定时代消失后为戒律时代，戒律时代消失方为听闻时代。守戒不净者，因以众多的教法而自傲，追求财利享福。当戒律教法完全灭失时，仅存标记之时，如同持有财富后糟蹋以布施为乐，这就是他们末期的真正修行。至于听闻时代，则是在戒律时代之后的最后时期。

‘‘Eva’’ntiādi vuttassevatthassa nigamanaṃ. Tattha evanti vuttappakārena. Anāgataddhānanti anāgatamaddhānaṃ, anāgate kāleti attho. Taṃyeva sarūpato dassento ‘‘patte kālamhi pacchime’’ti āha. Tattha katamo pacchimakālo? ‘‘Tatiyasaṅgītito paṭṭhāya pacchimakālo’’ti keci, taṃ eke nānujānanti. Sāsanassa hi pañcayugāni vimuttiyugaṃ, samādhiyugaṃ, sīlayugaṃ, sutayugaṃ, dānayuganti. Tesu paṭhamaṃ vimuttiyugaṃ, tasmiṃ antarahite samādhiyugaṃ vattati, tasmimpi antarahite sīlayugaṃ vattati, tasmimpi antarahite sutayugaṃ vattateva. Aparisuddhasīlo hi ekadesena pariyattibāhusaccaṃ paggayha tiṭṭhati lābhādikāmatāya. Yadā pana mātikāpariyosānā pariyatti sabbaso antaradhāyati, tato paṭṭhāya liṅgamattameva avasissati, tadā yathā tathā dhanaṃ saṃharitvā dānamukhena vissajjenti, sā kira nesaṃ carimā sammāpaṭipatti. Tattha sutayugato paṭṭhāya pacchimakālo, ‘‘sīlayugato paṭṭhāyā’’ti apare.

64于是长老于末法时期，显现出极大恐怖，且在聚集出的比丘中反复教诲，宣说「以往曾有法」，并以三偈赞叹之。意即“以往曾出”，这是我对你们所说的，是修行中妨碍现行的未来极大恐怖正在到来，直至此恐怖发生，其灾难亦复行至极。所谓苏巴迦者，是指具足信解、适于教法、受众尊崇者。所谓“尊者”，是指有实践教诲，受众敬重者。所谓“真诚”，是指宽厚善良之心。

Evaṃ thero pacchime kāle uppajjanakaṃ mahābhayaṃ dassetvā puna tattha sannipatitabhikkhūnaṃ ovādaṃ dadanto ‘‘purā āgacchate’’tiādinā tisso gāthā abhāsi. Tattha purā āgacchate etanti etaṃ mayā tumhākaṃ vuttaṃ paṭipattiantarāyakaraṃ anāgataṃ mahābhayaṃ āgacchati purā, yāva āgamissati, tāvadevāti attho. Subbacāti vacanakkhamā sovacassakārakehi dhammehi samannāgatā, garūnaṃ anusāsaniyo padakkhiṇaggāhino hothāti attho. Sakhilāti muduhadayā.

65「慈心」者，是指与慈无间断地相应，具有利益一切众生摄持的心念。所谓「慈悲」，是指以慈悲心相应，具体表现为发起令他人离苦的一切善行，故此心与悲心相应。所谓「精进」，是指为断除不善、成就善法而起正当努力的心念。所谓「回避」，是指专心于涅槃的心境。所谓「恒常」，是指于一切时刻持续不断。所谓「坚强奋发」，是指坚毅坚定的精进。

Mettacittāti sabbasattesu hitūpasaṃhāralakkhaṇāya mettāya sampayuttacittā. Kāruṇikāti karuṇāya niyuttā paresaṃ dukkhāpanayanākāravuttiyā karuṇāya samannāgatā. Āraddhavīriyāti akusalānaṃ pahānāya kusalānaṃ upasampadāya paggahitavīriyā. Pahitattāti nibbānaṃ paṭipesitacittā. Niccanti sabbakālaṃ. Daḷhaparakkamāti thiravīriyā.

66「懈怠」者，是指对善法不得持守、未能依教奉行之心。此乃心的散乱、退失。经中所说曰：

Pamādanti pamajjanaṃ, kusalānaṃ dhammānaṃ ananuṭṭhānaṃ, akusalesu ca dhammesu cittavossaggo. Vuttañhi –

67「何为懈怠？若于身行、口行、意行或五欲之心怠惰散乱，则心退失。因无力修习善法，故名。」（出处及义释）

‘‘Tattha katamo pamādo? Kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu cittassa vossaggo vossaggānuppadānaṃ, kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā’’tiādi (vibha. 930).

68「勤勉」者，即懈怠之相反，应当知之。此意为正念不失失，心专注设。由此知之：因一切无益法皆以懈怠为因，一切有益法皆以精勤为因，故应观察懈怠所生之害，见其危险；观察勤勉之益，见其不退失。以勤勉修持为师，以正见等八支具足摄持，坚持八正道，终证无上涅槃，达实证自身涅槃之安乐，为自家眷属生起依止之法。于此以观法强起，渐次成长，乃勤勉之修学必成斩断烦恼之道也。

Appamādanti appamajjanaṃ, so pamādassa paṭipakkhato veditabbo. Atthato hi appamādo nāma satiyā avippavāso, upaṭṭhitāya satiyā eva cetaṃ nāmaṃ. Ayañhettha attho – yasmā pamādamūlakā sabbe anatthā, appamādamūlakā ca sabbe atthā, tasmā pamādaṃ bhayato upaddavato disvā appamādañca khemato anupaddavato disvā appamādapaṭipattiyā sikhābhūtaṃ sīlādikkhandhattayasaṅgahaṃ sammādiṭṭhiādīnaṃ aṭṭhannaṃ aṅgānaṃ vasena aṭṭhaṅgikaṃ ariyamaggaṃ bhāvetha, amataṃ nibbānaṃ phusantā sacchikarontā attano santāne uppādetha, dassanamaggamatte aṭṭhatvā upari tiṇṇaṃ maggānaṃ uppādanavasena vaḍḍhetha, evaṃ vo appamādabhāvanā sikhāpattā bhavissatīti.

69如是，长老对众弟子如此嘱咐勉励。此是该长老无他别注之外的偈颂。

Evaṃ thero sampattaparisaṃ ovadati. Imā eva cimassa therassa aññābyākaraṇagāthā ahesunti.

139普萨长老偈注释终。

Phussattheragāthāvaṇṇanā niṭṭhitā.

140二、舍利弗长老偈注释

2. Sāriputtattheragāthāvaṇṇanā

70这是关于尊者沙利弗长老，由多吉长老所说之歌偈及释文。说尊者大马哈摩嘎剌那长老此事，应知如次——久远昔时，十万无数劫以前，尊者沙利弗生于婆罗门大姓氏，名为萨罗达曼努。尊者大目连生于富户大姓氏，名为帝娑维达枳迦。二者俱为同伴行善之人。彼时，萨罗达曼努为其父积聚家产，忍耐奉事。一日，深思此众生死灭无常，决意入出家门求解脱；对同伴言曰：「今我有出家志，汝可入家？」彼辩曰：「不可。」沙利弗曰：「我当自行出家。」于是，他打开珠宝库藏，广施财物，赴至山脚，出家剃除发须。其入出家之门后，四万七千人次第出家为婆罗门子。此后，彼成就五种神通，八种禅定境界。曾传授他们极难修持之遍仪工作。三者俱证得五种神通及八种禅定境界。

Yathācārīyathāsatotiādikā āyasmato sāriputtattherassa gāthā. Tassa āyasmato mahāmoggallānattherassa ca vatthu evaṃ veditabbaṃ – atīte ito satasahassakappādhike asaṅkhyeyyamatthake āyasmā sāriputto brāhmaṇamahāsālakule nibbatti, nāmena saradamāṇavo nāma ahosi. Mahāmoggallāno gahapatimahāsālakule nibbatti, nāmena sirivaḍḍhakuṭumbiko nāma ahosi. Te ubhopi sahapaṃsukīḷakasahāyā ahesuṃ. Tesu saradamāṇavo pitu accayena kulasantakaṃ dhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – ‘‘imesaṃ sattānaṃ maraṇaṃ nāma ekantikaṃ, tasmā mayā ekaṃ pabbajjaṃ upagantvā mokkhamaggo gavesitabbo’’ti sahāyaṃ upasaṅkamitvā, samma, ahaṃ pabbajitukāmo, kiṃ tvaṃ pabbajituṃ sakkhissasī’’ti vatvā tena ‘‘na sakkhissāmī’’ti vutte ‘‘hotu ahameva pabbajissāmī’’ti ratanakoṭṭhāgārāni vivarāpetvā kapaṇaddhikādīnaṃ mahādānaṃ datvā pabbatapādaṃ gantvā isipabbajjaṃ pabbaji. Tassa pabbajjaṃ anupabbajitā catusattatisahassamattā brāhmaṇaputtā ahesuṃ. So pañca abhiññāyo aṭṭha ca samāpattiyo nibbattetvā tesampi jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Tepi sabbe pañcābhiññā aṭṭha samāpattiyo nibbattesuṃ.

71当时，有一位名为阿诺玛达悉的正自觉者在世间出现，转动了至高无上的法轮，拯救众生出离轮回苦海。他在一天中宣说：“我将承担严酷苦行的结束和僧团的集会。”于是，他先取了一件新的袈裟，飞升虚空，说：“愿让我知晓佛的境界。”随即重返虚空，降落于大地。严酷苦行者披戴着世尊身上所显的大丈夫相，赞叹道：“这是独一无二的全知佛。”完成了他的任务后，设立好座位，布施给世尊。世尊就坐于预备好的座位之上。严酷苦行者在世尊近旁的一隅安坐。

Tena samayena anomadassī nāma sammāsambuddho loke uppajjitvā pavattitavaradhammacakko satte saṃsāramahoghato tāretvā ekadivasaṃ ‘‘saradatāpasassa ca antevāsikānañca saṅgahaṃ karissāmī’’ti eko adutiyo pattacīvaramādāya ākāsena gantvā ‘‘buddhabhāvaṃ me jānātū’’ti tāpasassa passantasseva ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Saradatāpaso satthu sarīre mahāpurisalakkhaṇāni upadhāretvā ‘‘sabbaññubuddhoyevāya’’nti niṭṭhaṃ gantvā paccuggamanaṃ katvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane. Saradatāpaso satthu santike ekamantaṃ nisīdi.

72当时，数以四万四千计的严酷苦行者携带着复杂且美好的果实饮料，精神旺盛地来到世尊面前。见到老师，他们心生欢喜，观察世尊与他们的师长端坐之姿，便说：“老师，我们曾思量‘在你们中间，没有人比你们更伟大。’但这位人众所认为更伟大。”他们又问：“父亲啊，你说什么？你们愿一同携手沿着八万六千由旬长的尼泊尔山脉去苦行吗？请不要令我等比肩彼全知佛。”闻听师言，这些苦行者齐声说：“只要是那最伟大的人，我们必目信服。”遂齐拜在师前。

Tasmiṃ samaye tassa antevāsikā catusattatisahassamattā jaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā āgatā satthāraṃ disvā sañjātappasādā attano ācariyassa ca satthu ca nisinnākāraṃ oloketvā, ‘‘ācariya, mayaṃ pubbe ‘tumhehi mahantataro koci natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti āhaṃsu. ‘‘Kiṃ vadetha, tātā? Sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha? Sabbaññubuddhena maṃ tulyaṃ mā karitthā’’ti. Atha te tāpasā ācariyassa vacanaṃ sutvā ‘‘yāva mahā vatāyaṃ purisuttamo’’ti sabbeva pādesu nipatitvā satthāraṃ vandiṃsu.

73于是老师说：“父亲们，世尊虽未曾赐予我们特权，但此时正是比丘行为的时刻，世尊亲临此处。且容我们尽力呈示礼仪。你们所携带的精美果实，请呈上。”他们呈上果品，洗手后亲自摆设于如来的莲座之上。世尊接受众天供养之果品，并将其转赠天界神祇。苦行者还以清水亲自净水供养。完成饮食仪式后，众严酷苦行者在世尊近旁围坐，一边倾听世尊妙言。世尊心念着“愿两大弟子携众比丘共来。”知此意后，刚愎凶患已绝的十万大弟子及资深弟子陆续到来，敬礼世尊，围坐于一旁。

Atha te ācariyo āha – ‘‘tātā, satthu anucchaviko no deyyadhammo natthi, satthā ca bhikkhācāravelāya idhāgato, handa mayaṃ deyyadhammaṃ yathābalaṃ dassāma. Tumhehi yaṃ yaṃ paṇītaṃ phalāphalaṃ ābhataṃ, taṃ taṃ āharathā’’ti āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā ca phalāphale paṭiggaṇhitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā satthari nisinne sabbe antevāsike pakkositvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū’’ti cintesi. Te satthu cittaṃ ñatvā tāvadeva satasahassakhīṇāsavaparivārā aggasāvakā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu.

74随后严酷苦行者对众僧说：“诸父，应当以花供养世尊僧团，故请采集花卉。”他们以神通采得色香俱足的花朵，布设成宽广达数由旬的华盖，布置于两位大弟子与三分之二的众比丘所坐之座位间，并献给团体负责人作为供养。严酷苦行者连续七天恒持花盖，休憩时采摘野果果品，共同合掌顶礼八次以资恭敬。

Tato saradatāpaso antevāsike āmantesi – ‘‘tātā, satthu bhikkhusaṅghassa ca pupphāsanena pūjā kātabbā, tasmā pupphāni āharathā’’ti. Te tāvadeva iddhiyā vaṇṇagandhasampannāni pupphāni āharitvā buddhassa yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ, ubhinnaṃ aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ paññāpesuṃ. Evaṃ tesaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito – ‘‘bhante, mayhaṃ anuggahatthāya imaṃ pupphāsanaṃ abhiruhathā’’ti āha. Nisīdi bhagavā pupphāsane. Satthari nisinne dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. Satthā ‘‘tesaṃ mahapphalaṃ hotū’’ti nirodhaṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi nirodhaṃ samāpajjiṃsu. Tāpaso sattāhaṃ nirantaraṃ pupphacchattaṃ dhārento aṭṭhāsi. Itare pana vanamūlaphalāphalaṃ paribhuñjitvā sesakāle añjaliṃ paggayha aṭṭhaṃsu.

75七天约满后，世尊起身召唤资深弟子中的领首长老，说：“为苦行者赞嘏花盖。”此长老在弟子般若止禅定时，作赞嘏辞。说法结束后，世尊召唤第二大弟子安诺长老，命他也为众人宣讲此法。长老熟习三藏佛语，讲说佛法，虽是两次宣讲，论说内容未曾抵触。随后世尊常在佛所说法。说法终结时，严酷苦行者数目达四万四千，实现阿拉汉果。世尊伸手曰：“诸比丘啊。”他们仿佛八根严整、受戒六十载的长老。

Satthā sattāhassa accayena nirodhato vuṭṭhāya aggasāvakaṃ nisabhattheraṃ āmantesi – ‘‘tāpasānaṃ pupphāsanānumodanaṃ karohī’’ti. Thero sāvakapāramīñāṇe ṭhatvā tesaṃ pupphāsanānumodanaṃ akāsi. Tassa desanāvasāne satthā dutiyaṃ aggasāvakaṃ anomattheraṃ āmantesi – ‘‘tvampi imesaṃ dhammaṃ desehī’’ti. Sopi tepiṭakaṃ buddhavacanaṃ sammasitvā tesaṃ dhammaṃ kathesi. Dvinnampi desanāya ekassapi dhammābhisamayo nāhosi. Atha satthā buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Desanāvasāne ṭhapetvā saradatāpasaṃ avasesā sabbepi catusattatisahassamattā jaṭilā arahattaṃ pāpuṇiṃsu. Satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva antarahitatāpasavesā aṭṭhaparikkhāravaradharā saṭṭhivassikattherā viya ahesuṃ.

76这时，严酷苦行者心想：“唉，日后这位资深长老极可能成为某佛的第一大弟子。”于世尊说法时心生摇动，无法窥探道果。于是跪拜世尊庄重发愿曰：“今后历经亿万劫，我必为名为乔达摩之正自觉者的大弟子，名为沙利，诞生于世。”说完法义，围绕僧团，破空而去。

Saradatāpaso pana ‘‘aho vatāhampi ayaṃ nisabhatthero viya anāgate ekassa buddhassa aggasāvako bhaveyya’’nti satthu desanākāle uppannaparivitakkatāya aññavihito hutvā maggaphalāni paṭivijjhituṃ nāsakkhi. Atha tathāgataṃ vanditvā tathā paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā – ‘‘ito tvaṃ kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā gotamassa nāma sammāsambuddhassa aggasāvako sāriputto nāma bhavissasī’’ti byākaritvā dhammakathaṃ vatvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi.

77萨利达塔巴罗比与助手希利瓦达亲近，去到正觉无上世尊阿诺玛达先尊足前，听闻世尊教法中尚未出现的名称为乔达摩者，乃正觉者教团元首之章节；他亦听闻其为第二弟子章节。

Saradatāpasopi sahāyakassa sirivaḍḍhassa santikaṃ gantvā, samma, mayā anomadassissa bhagavato pādamūle anāgate uppajjanakassa gotamassa nāma sammāsambuddhassa aggasāvakaṭṭhānaṃ patthitaṃ, tvampi tassa dutiyasāvakaṭṭhānaṃ patthehīti.

78希利瓦达听闻此教诲，便在其住所门口铺设约八尺长的平地，散布五种色彩花朵，建造蓝色莲花覆顶的伞盖厅堂，布置佛座，设立比丘坐席，恭敬供养庄严，怀着虔诚恭敬邀请导师，连续七日弘布庄严布施，覆护佛前比丘僧团及众多席位，立志成就第二弟子身份。见导师无任何障碍、安和如意，详说原因，并祝愿佛弟子欢喜满足，然后启程。希利瓦达安心努力，行善至死，第二世生于欲界天。萨利达塔巴罗修习四梵行后，于梵天界证得涅槃。

Sirivaḍḍho taṃ upadesaṃ sutvā attano nivesanadvāre aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā lājapañcamāni pupphāni vikiritvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā bhikkhūnampi āsanāni paññāpetvā mahantaṃ sakkārasammānaṃ sajjetvā, saradatāpasena satthāraṃ nimantāpetvā sattāhaṃ mahādānaṃ pavattetvā, buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā, dutiyasāvakabhāvāya paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā vuttanayena byākaritvā bhattānumodanaṃ katvā pakkāmi. Sirivaḍḍho haṭṭhapahaṭṭho yāvajīvaṃ kusalakammaṃ katvā dutiyacittavāre kāmāvacaradevaloke nibbatti. Saradatāpaso cattāro brahmavihāre bhāvetvā brahmaloke nibbatti.

79然后追溯时，二者动机未详言。思考我等世尊诞生之地，萨利达塔巴罗居于王舍城近处，赖布施集会，作娑罗师婆婆罗门之族裔继续相续。同期，其助手也在不远王舍城之阜比邻村，摩嘎利婆罗门家族继续世代相续。此二族家族共计七代相承，彼此亲密如心腹助手。两者当天同时受孕。十个月后生育，萨利达塔村布施乡婆罗门长家之长子名为萨利达塔，阜比邻村次长家之长子名为希利瓦达。二者皆在大量的亲族团体包围之下成长，具足智慧，诸般手艺无所不通。

Tato paṭṭhāya nesaṃ ubhinnampi antarākammaṃ na kathitaṃ. Amhākaṃ pana bhagavato uppattito puretarameva saradatāpaso rājagahassa avidūre upatissagāme rūpasāriyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Taṃdivasamevassa sahāyopi rājagahasseva avidūre kolitagāme moggaliyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā ābaddhapaṭibaddhasahāyakāneva. Tesaṃ dvinnaṃ ekadivasameva gabbhaparihāramadaṃsu. Dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo upaṭṭhāpesuṃ, nāmaggahaṇadivase rūpasāribrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā upatissoti nāmaṃ akaṃsu. Itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ akaṃsu. Te ubhopi mahatā parivārena vaḍḍhantā vuddhimanvāya sabbasippānaṃ pāraṃ agamaṃsu.

80某日，二者于王舍城山林中远眺，见大量民众聚集，因其智慧圆满明透，慈悲觉醒，遂以智慧生发内心紧迫感，深知“凡此间众生长期面于死亡威胁”，决意探求解脱之道。于是与五十名少年俱集结商议，达成一致，同赴游方僧人处出家。他们离家时已积聚善业财富。数月之后，详数积聚时分明把握要义，继而分别外出。其间他们询问名师法义，不遇相同答案，唯有同门间互相释疑。如此追求解脱之路，立下决心：“谁先得无生者，不吝告知他人”。

Athekadivasaṃ te rājagahe giraggasamajjaṃ passantā mahājanaṃ sannipatitaṃ disvā ñāṇassa paripākagatattā yoniso ummujjantā ‘‘sabbepime oraṃ vassasatānaṃ maccumukhe patissantī’’ti saṃvegaṃ paṭilabhitvā ‘‘amhehi mokkhadhammo pariyesitabbo, tañca pariyesantehi ekaṃ pabbajjaṃ laddhuṃ vaṭṭatī’’ti nicchayaṃ katvā pañcahi māṇavakasatehi saddhiṃ sañcayassa paribbājakassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo lābhaggayasaggappatto ahosi . Te katipāheneva sabbaṃ sañcayassa samayaṃ pariggaṇhitvā tattha sāraṃ adisvā tato nikkhamitvā tattha tattha te te paṇḍitasammate samaṇabrāhmaṇe pañhaṃ pucchanti, te tehi puṭṭhā neva sampāyanti, aññadatthu teyeva tesaṃ pañhaṃ vissajjenti. Evaṃ te mokkhaṃ pariyesantā katikaṃ akaṃsu – ‘‘amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū’’ti.

81当时，我们师尊刚于乌鲁维罗卡之南千缕头树下成正觉，开转无上殊胜法轮，住世于王舍城。有一天，一名游方僧人步行前往游方僧住处，见到尊敬长老阿萨吉，在王舍城托钵乞食，欲请教疑问。长老正准备享用饭食，便给了自己水瓶里的水。

Tena ca samayena amhākaṃ satthari paṭhamābhisambodhiṃ patvā pavattitavaradhammacakke anupubbena uruvelakassapādike sahassajaṭile dametvā rājagahe viharante ekadivasaṃ upatisso paribbājako paribbājakārāmaṃ gacchanto āyasmantaṃ assajittheraṃ rājagahe piṇḍāya carantaṃ disvā ‘‘na mayā evarūpo ākappasampanno pabbajito diṭṭhapubbo, santadhammena nāma ettha bhavitabba’’nti sañjātappasādo pañhaṃ pucchituṃ āyasmantaṃ udikkhanto piṭṭhito piṭṭhito anubandhi. Theropi laddhapiṇḍapāto paribhuñjituṃ patirūpaṃ okāsaṃ gato. Paribbājako attano paribbājakapīṭhaṃ paññāpetvā adāsi. Bhattakiccapariyosāne cassa attano kuṇḍikāya udakaṃ adāsi.

82此后，尊者随其导师教诲，通过饭事陪伴，询问“谁是尔等师尊，尔为谁而宣说法义？”尊者答曰正觉者。再问其师为何受尊敬，答曰“将展现此法深义。”简约诠释其教法，引用“诸法因缘生”偈。游方僧初闻前两句即具足贤者之慧，得得入流果；后半偈入流后了了然。偈末游方僧顿悟有因缘故必生死轮转。尊者嘱咐其勿过多深释教义，且问“师尊常住之所？”答“于竹林。”游方僧表示将先行拜访师尊，随后携助手前往赴竹林僧舍。

Evaṃ so ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ paṭisanthāraṃ katvā ‘‘ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti pucchi. Thero sammāsambuddhaṃ apadisi. Puna tena ‘‘kiṃvādī panāyasmato satthā’’ti puṭṭho ‘‘imassa sāsanassa gambhīrataṃ dassessāmī’’ti attano navakabhāvaṃ pavedetvā saṅkhepavasena cassa sāsanadhammaṃ kathento ‘‘ye dhammā hetuppabhavā’’ti (mahāva. 60; apa. thera 1.1.286; peṭako. 9) gāthamāha. Paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattiphale patiṭṭhāsi, itaraṃ padadvayaṃ sotāpannakāle niṭṭhāsi. Gāthāpariyosāne pana sotāpanno hutvā upari visese appavattente ‘‘bhavissati ettha kāraṇa’’nti sallakkhetvā theraṃ āha – ‘‘mā, bhante, upari dhammadesanaṃ vaḍḍhayittha, ettakameva hotu, kahaṃ amhākaṃ satthā vasatī’’ti? ‘‘Veḷuvane’’ti. ‘‘Bhante, tumhe purato gacchatha, ahaṃ mayhaṃ sahāyakassa katapaṭiññaṃ mocetvā taṃ gahetvā āgamissāmī’’ti pañcapatiṭṭhitena vanditvā tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmaṃ agamāsi.

83有一位名为拘利陀的游方修行者，见到那远远走来的比丘，说：“这面色虽非他日之相，必以精进获得不死之身。”凭此观察，便生起对不死之法的特别认识，遂询问有关不死的法门。那比丘解答说：“尊者，不死法已获。”并宣说相应偈语。偈语宣说毕，拘利陀确定已得初果，便问：“师尊现在哪里？”回答道：“在竹林。”拘利陀曰：“既然如此，朋友，我们一同去拜见师尊吧。”优提世诸比丘虽同为老师门下弟子，然亦如尊师之敬仰者，故前往聚会，彰显佛法功德，对于师尊亦生亲近渴望。然优提世因失去利益而不乐意，拒绝出舍，浇水供养。诸人因种种缘由无法说服他，纷纷持以自劝相护，与这位不乐舍行者一同到达竹林。佛远远见到他们说：“这是我的弟子众，将成最上吉祥弟子群。”然后，为众弟子开示戒行，确立阿拉汉果位，且亲授比丘戒。彼时，诸比丘犹如得力法衣，坚固无缺。然更高阶道业尚未终结，为何？因弟子境界至大成故。

Kolitaparibbājako taṃ dūratova āgacchantaṃ disvā ‘‘mukhavaṇṇo na aññadivasesu viya, addhānena amataṃ adhigataṃ bhavissatī’’ti tenevassa visesādhigamaṃ sambhāvetvā amatādhigamaṃ pucchi. Sopissa ‘‘āmāvuso, amataṃ adhigata’’nti paṭijānitvā tameva gāthaṃ abhāsi. Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – ‘‘kahaṃ no satthā’’ti? ‘‘Veḷuvane’’ti. ‘‘Tena hi, āvuso, āyāma, satthāraṃ passissāmā’’ti. Upatisso sabbakālampi ācariyapūjakova, tasmā sañcayassa santikaṃ gantvā satthu guṇe pakāsetvā tampi satthu santikaṃ netukāmo ahosi. So lābhāsāpakato antevāsikabhāvaṃ anicchanto ‘‘na sakkomi cāṭi hutvā udakasiñcanaṃ hotu’’nti paṭikkhipi. Te anekehi kāraṇehi taṃ saññāpetuṃ asakkontā attano ovāde vattamānehi aḍḍhateyyasatehi antevāsikehi saddhiṃ veḷuvanaṃ agamaṃsu. Satthā te dūratova āgacchante disvā ‘‘etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayuga’’nti vatvā tesaṃ parisāya cariyavasena dhammaṃ desetvā arahatte patiṭṭhāpetvā ehibhikkhubhāvena upasampadaṃ adāsi. Yathā tesaṃ, evaṃ aggasāvakānampi iddhimayapattacīvaraṃ āgatameva. Uparimaggattayakiccaṃ pana na niṭṭhāti. Kasmā? Sāvakapāramīñāṇassa mahantatāya.

84其中尊者大马哈摩嘎剌那，自出家当天起第七天，于摩揭陀国伽罗瓦拉村，修行沙门法时，打破睡眠清醒，听闻根本法门，由此登上更高道业，得到了弟子彼岸知识根本。尊者舍利弗，自出家起过半个月后，于王舍城野猪礁处，与他的亲族长老游方比丘，共修受苦观果等经（如大念处经第二章起），依教言传授知识，并给他增加养分，亦即增益弟子彼岸知识根本。如此，这两位最上等的弟子，皆于世尊身边获得弟子彼岸知识根本之印可。此据《长老传》（长老集传第一卷第141-374偈）所述。

Tesu āyasmā mahāmoggallāno pabbajitadivasato sattame divase magadharaṭṭhe kallavālagāme samaṇadhammaṃ karonto thinamiddhe okkante satthārā saṃvejito thinamiddhaṃ vinodetvā dhātukammaṭṭhānaṃ (a. ni. 7.61) suṇanto eva uparimaggattayaṃ adhigantvā sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Āyasmā sāriputto pabbajitadivasato aḍḍhamāsaṃ atikkamitvā satthārā saddhiṃ rājagahe sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante (ma. ni. 2.201 ādayo) desiyamāne desanānusārena ñāṇaṃ pesetvā parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Iti dvinnampi aggasāvakānaṃ satthu samīpe eva sāvakapāramīñāṇaṃ matthakaṃ pattaṃ. Tena vuttaṃ apadāne (apa. thera 1.1.141-374) –

156“喜马拉雅山不远处，有一座名曰兰婆的山峰；

‘‘Himavantassa avidūre, lambako nāma pabbato;

157寂静安详是我所乐，殿堂百间，饮水香甜；

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

158河流川涧，倾斜流长，风景雅致令人愉悦；

‘‘Uttānakūlā nadikā, supatitthā manoramā;

159水清澈如波纹涟漪，远离尘嚣，与我同伴。”

Susuddhapulinākiṇṇā, avidūre mamassamaṃ.

160不善之物无怖无饶，朴素无臭气；

‘‘Asakkharā apabbhārā, sādu appaṭigandhikā;

161河水流淌于彼，装饰与我的水域相称。

Sandatī nadikā tattha, sobhayantā mamassamaṃ.

162壶嘴鱼、鲸鱼及龟类，

‘‘Kumbhīlā makarā cettha, susumārā ca kacchapā;

163在河中游动，与我的水域相称。

Caranti nadiyā tattha, sobhayantā mamassamaṃ.

164皮革制品之鱼，力壮且毛粗红，

‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;

165多毛者垂落，装饰与我的水域相称。

Vaggaḷā papatāyantā, sobhayanti mamassamaṃ.

166「双岸之间有河流，花果茂盛的杜玛树；

‘‘Ubho kūlesu nadiyā, pupphino phalino dumā;

167两边相依扶持，光彩照耀如我所爱。」

Ubhato abhilambantā, sobhayanti mamassamaṃ.

168「芒果树、沙罗树与巴特丽木、池中莲花，

‘‘Ambā sālā ca tilakā, pāṭalī sinduvārakā;

169散发天香飘溢，开花于我所爱之地。」

Dibbagandhā sampavanti, pupphitā mama assame.

170「皮树、沙拉树、泥婆树及纳迦蓬纳迦池中的莲花，

‘‘Cammakā saḷalā nīpā, nāgapunnāgaketakā;

171散发天香飘溢，开花于我所爱之地。」

Dibbagandhā sampavanti, pupphitā mama assame.

172极覆着的无忧花，还有姊妹花群，尽皆盛开。

‘‘Atimuttā asokā ca, bhaginīmālā ca pupphitā;

173斑驳的蔓叶花与镜状的细枝花，共同盛开在我的身旁。

Aṅkolā bimbijālā ca, pupphitā mama assame.

174又有黄蜡花和蔓生的藤花，牛奶色且叶如矛尖，

‘‘Ketakā kandali ceva, godhukā tiṇasūlikā;

175俱具天香之气，光华照耀与我相等。

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ.

176莲子花和莲瓣花以及大量苍耳、苦楝花，

‘‘Kaṇikārā kaṇṇikā ca, asanā ajjunā bahū;

177俱具天香之气，光华照耀与我相等。

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ.

178赐果树有果实，赐果山有其果，花卉盛开如莲花；

‘‘Punnāgā giripunnāgā, koviḷārā ca pupphitā;

179散发天香气味，与我相等相称，光彩夺目显现。

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ.

180皆有香气的乌桕树、枇杷树与多种锦葵，

‘‘Uddālakā ca kuṭajā, kadambā vakulā bahū;

181散发天香气味，与我相等相称，光彩夺目显现。

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ.

182有藤类甘蔗和霸犋树，木芙蓉与辣蓼众多，

‘‘Āḷakā isimuggā ca, kadalimātuluṅgiyo;

183以香水滋养茁壮，携带众多果实显现。

Gandhodakena saṃvaḍḍhā, phalāni dhārayanti te.

184有些地方绽放莲花，有些地方生出香芥花；

‘‘Aññe pupphanti padumā, aññe jāyanti kesarī;

185有些地方莲花开放，有些地方当时莲叶盛开。

Aññe opupphā padumā, pupphitā taḷāke tadā.

186莲花孕育着胚胎，水茎伸展弯曲；

‘‘Gabbhaṃ gaṇhanti padumā, niddhāvanti muḷāliyo;

187披着花环的荷叶展开，彼时莲叶光彩照人。

Siṅghāṭipattamākiṇṇā, sobhanti taḷāke tadā.

188又有引导者芬芳如雨，展露花蕾般的生命；

‘‘Nayitā ambagandhī ca, uttalī bandhujīvakā;

189天香弥漫，飘洒四方，彼时莲叶花开盛放。

Dibbagandhā sampavanti, pupphitā taḷāke tadā.

190鲢鱼、鲃鱼与雨鱼，巴拉鱼、蒙泽鱼与红鱼；

‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;

191『群鱼（Saṃgulā）』者，齿多而密集之鱼；『颈带鱼（maggurā）』者，颈部有带状花纹之鱼。皆居于池塘水底之中。

Saṃgulā maggurā ceva, vasanti taḷāke tadā.

192鳄鱼、恒河豚与持绳罗刹；

‘‘Kumbhīlā susumārā ca, tantigāhā ca rakkhasā;

193『挖洞鱼（Oguhā）』乃穴居之鱼；『巨蟒（ajagarā）』则为水中长蛇，亦居于池塘之底。

Oguhā ajagarā ca, vasanti taḷāke tadā.

194斑鸠、日雁与双鸟，沿河游弋之水鸟；

‘‘Pārevatā ravihaṃsā, cakkavākā nadīcarā;

195布谷鸟、鹦鹉与八哥，皆依此湖而为生。

Kokilā sukasāḷikā, upajīvanti taṃ saraṃ.

196「鸡、鹊和鹰鸟，以及生活在林中、以池塘水草为食的鸟类，

‘‘Kukutthakā kuḷīrakā, vane pokkharasātakā;

197蜂鸟及蜜汁鸟等，都依靠这水池而维生。」

Dindibhā suvapotā ca, upajīvanti taṃ saraṃ.

198「天鹅、鹈鹭、孔雀和冠鸟，还有翠鸟和许多水禽，

‘‘Haṃsā koñcā mayūrā ca, kokilā tambacūḷakā;

199都依赖此池存活。」

Pampakā jīvaṃjīvā ca, upajīvanti taṃ saraṃ.

200「鹳、鹭和鹌鹑众多，其中亦有黑枭这类鸟，

‘‘Kosikā poṭṭhasīsā ca, kurarā senakā bahū;

201都共同以这池水为生。」

Mahākāḷā ca sakuṇā, upajīvanti taṃ saraṃ.

202「有豺狼和野猪，猕猴和大猩猩众多；

‘‘Pasadā ca varāhā ca, camarā gaṇḍakā bahū;

203猕猪和野猪也都在那水域里生活。」

Rohiccā sukapotā ca, upajīvanti taṃ saraṃ.

204「狮虎和豹，以及犀牛和河马；

‘‘Sīhabyagghā ca dīpī ca, acchakokataracchakā;

205象群散布在四方，也都在那水域里生活。」

Tidhā pabhinnamātaṅgā, upajīvanti taṃ saraṃ.

206「奇那罗和猿猴，还有山林工人；

‘‘Kinnarā vānarā ceva, athopi vanakammikā;

207狐狸和波斯狻猊也都在那水域里生活。」

Cetā ca luddakā ceva, upajīvanti taṃ saraṃ.

208『三棵番荔枝树及蜂蜜果，其子为小蜜蜂采蜜般；』

‘‘Tindukāni piyālāni, madhuke kāsumāriyo;

209『它们总是结实累累，果实饱满，距离我非常近。』

Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ.

210『国桑比果树、榄树与沙枣树，伴随有美味果实；』

‘‘Kosambā saḷalā nimbā, sāduphalasamāyutā;

211『它们总是结实累累，果实饱满，距离我非常近。』

Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ.

212『黄栌树、余甘子树、野桑果及野枣树；』

‘‘Harītakā āmalakā, ambajambuvibhītakā;

213『木瓜、菩提树及高山香果，这些树都结着果实。』

Kolā bhallātakā billā, phalāni dhārayanti te.

214『阿卢瓦』与『迦兰巴』，以及『比拉里塔迦拉』者，

‘‘Āluvā ca kaḷambā ca, biḷālītakkaḷāni ca;

215并有『吉瓦迦』与『苏塔迦』，多者均属于『阿萨曼纳』。

Jīvakā sutakā ceva, bahukā mama assame.

216在『阿萨曼那』区域内，其顶部有类似蓬松物的微小结节，

‘‘Assamassāvidūramhi, taḷākāsuṃ sunimmitā;

217这些为无柄且含冷水的，中空且坚固，观之悦目。

Acchodakā sītajalā, supatitthā manoramā.

218以莲花及莲瓣覆盖，如同满布莲华一般，

‘‘Padumuppalasañchannā, puṇḍarīkasamāyutā;

219被芫荽叶所遮掩，飘散天香般的味道。

Mandālakehi sañchannā, dibbagandhopavāyati.

220如是具足一切根本之境界，花开果熟之林中，

‘‘Evaṃ sabbaṅgasampanne, pupphite phalite vane;

221我在异趣欢乐之处，当时安住。

Sukate assame ramme, viharāmi ahaṃ tadā.

222持戒之人，德行圆满，常入禅定，悦于禅思，

‘‘Sīlavā vatasampanno, jhāyī jhānarato sadā;

223得五种神通力量，名为『悦心苦行者』。

Pañcābhiññābalappatto, suruci nāma tāpaso.

224二十四千比丘弟子侍奉于我，

‘‘Catuvīsasahassāni, sissā mayhaṃ upaṭṭhahuṃ;

225皆为生有荣名之婆罗门弟子。

Sabbe maṃ brāhmaṇā ete, jātimanto yasassino.

226『相』者，既指『迹象』，亦包含『过往事迹』，加之『聚集成堆的芦苇』，此皆言说。

‘‘Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe;

227这些字句是对教义的解释，虽简洁却到达究竟圆满。

Padakā veyyākaraṇā, sadhamme pāramiṃ gatā.

228于各种缘起和相状之中，诸多精通者深入洞察明了，

‘‘Uppātesu nimittesu, lakkhaṇesu ca kovidā;

229纵观天地间的大地与方位，我的弟子们皆已受教精进。

Pathabyā bhūmantalikkhe, mama sissā susikkhitā.

230这些弟子皆为无欲者，远离挂碍，不贪恋名利，

‘‘Appicchā nipakā ete, appāhārā alolupā;

231他们以得失无碍而满足，始终抚护辅佐于我。

Lābhālābhena santuṭṭhā, parivārenti maṃ sadā.

232『禅观者』者，乐于禅定，坚毅持重，内心宁静，专注集中心志；

‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā;

233常常守护并环绕着我，无有所著；

Ākiñcaññaṃ patthayantā, parivārenti maṃ sadā.

234『通达神通者』者，已得神通胜境，喜乐于鬼魅境界；

‘‘Abhiññāpāramippattā, pettike gocare ratā;

235内处于空际，坚毅持重，常常守护并环绕着我；

Antalikkhacarā dhīrā, parivārenti maṃ sadā.

236『摄护六根者』者，自我约束于六门，未有放逸，

‘‘Saṃvutā chasu dvāresu, anejā rakkhitindriyā;

237并且坚毅不动摇，是我弟子中难于撼动者。

Asaṃsaṭṭhā ca te dhīrā, mama sissā durāsadā.

238「以便携的座具安坐，及在席地行走；

‘‘Pallaṅkena nisajjāya, ṭhānacaṅkamanena ca;

239你们的夜晚如此度过，我的弟子却不能忍受。」

Vītināmenti te rattiṃ, mama sissā durāsadā.

240「在河水中不漂流，在难渡之处不逗留；

‘‘Rajjanīye na rajjanti, dussanīye na dussare;

241在迷惑中不迷乱，我的弟子却不能忍耐。」

Mohanīye na muyhanti, mama sissā durāsadā.

242「你们正被展现神通力所检验，常常被其影响所缠绕；

‘‘Iddhiṃ vīmaṃsamānā te, vattanti niccakālikaṃ;

243你们使大地震动，我的弟子却不能忍受危险。」

Pathaviṃ te pakampenti, sārabbhena durāsadā.

244「你们学生们在玩耍，玩的是禅戏耍。」

‘‘Kīḷamānā ca te sissā, kīḷanti jhānakīḷitaṃ.

245「我们学生心难亲近，如同熟透的榴莲果。」

Jambuto phalamānenti, mama sissā durāsadā.

246「有人往牛群去，有人往前面的先导处去；

‘‘Aññe gacchanti goyānaṃ, aññe pubbavidehakaṃ;

247还有人往北俱卢那去，这样很难亲近。」

Aññe ca uttarakuruṃ, esanāya durāsadā.

248「他们前面撒播种籽，后面践踏它；

‘‘Purato pesenti khāriṃ, pacchato ca vajanti te;

249被二十四千人覆盖，形成一片遮蔽。」

Catuvīsasahassehi, chāditaṃ hoti ambaraṃ.

250『烈火燃烧』者与『不燃火者』，以及『牙齿痛苦者』等，

‘‘Aggipākī anaggī ca, dantodukkhalikāpi ca;

251其中有些人彼此斗争，因作功德行为而得果报饮食。

Asmena koṭṭitā keci, pavattaphalabhojanā.

252『涉水涉河者』，傍晚安住清净持久，

‘‘Udakorohaṇā keci, sāyaṃ pāto sucīratā;

253浇水以洁净衣服，我的弟子们行为难以调伏。

Toyābhisecanakarā, mama sissā durāsadā.

254『粗糙衣裳、粗毛发者』，牙齿沾染污垢发黑，

‘‘Parūḷhakacchanakhalomā, paṅkadantā rajassirā;

255因具戒香味清净，我的弟子们行为难以调伏。

Gandhitā sīlagandhena, mama sissā durāsadā.

256「聚集于池塘边，杂沓纷呈，起猛烈热浪；

‘‘Pātova sannipatitvā, jaṭilā uggatāpanā;

257彼等互相传扬得失情况，于当时飞往天空之中。」

Lābhālābhaṃ pakittetvā, gacchanti ambare tadā.

258「随时通晓此情的众生，其间发出巨大声响；

‘‘Etesaṃ pakkamantānaṃ, mahāsaddo pavattati;

259天众因无畏而欢喜，喜悦于此如铁铸般坚固声响。」

Ajinacammasaddena, muditā honti devatā.

260「天空之上者，诸空中行者；

‘‘Disodisaṃ pakkamanti, antalikkhacarā isī;

261凭自身力量护持，他们随意往来。」

Sake balenupatthaddhā, te gacchanti yadicchakaṃ.

262「地震动者皆是天空行者，

‘‘Pathavīkampakā ete, sabbeva nabhacārino;

263其势威猛难以忍受，如同不会动摇的巨海一般。」

Uggatejā duppasahā, sāgarova akhobhiyā.

264「有的行于固定之境，有的不卧息勤修戒律；

‘‘Ṭhānacaṅkamino keci, keci nesajjikā isī;

265有的虚静饮食，是我弟子中难得者。」

Pavattabhojanā keci, mama sissā durāsadā.

266「这些以慈心行持者，皆利益一切众生；

‘‘Mettāvihārino ete, hitesī sabbapāṇinaṃ;

267皆不加害他人，任谁也不会被其所欺。」

Anattukkaṃsakā sabbe, na te vambhenti kassaci.

268狮子王所生之族，象王亦为其护卫；

‘‘Sīharājāvasambhītā, gajarājāva thāmavā;

269如猛虎般强悍难驯者，皆前来依附于我身旁。

Durāsadā byagghāriva, āgacchanti mamantike.

270具智慧的天众以及龙神、干闼婆和护法天，

‘‘Vijjādharā devatā ca, nāgagandhabbarakkhasā;

271瓶杵鬼、恶魔和迦卢皆赖以生存于此涧谷。

Kumbhaṇḍā dānavā garuḷā, upajīvanti taṃ saraṃ.

272众皆披发负角，衣著不净非人所居，

‘‘Te jaṭākhāribharitā, ajinuttaravāsanā;

273这些全皆居于天空，依赖此山谷而生存。

Antalikkhacarā sabbe, upajīvanti taṃ saraṃ.

274这些人常常互相呼唤，彼此之间恭敬礼让；

‘‘Sadānucchavikā ete, aññamaññaṃ sagāravā;

275人数达二万四千，有声响迅速，却没有喧闹不清之音。

Catubbīsasahassānaṃ, khipitasaddo na vijjati.

276他们以脚踏脚，声音微弱且协调；

‘‘Pāde pādaṃ nikkhipantā, appasaddā susaṃvutā;

277相互走近探视时，尽皆以头顶礼敬于我。

Upasaṅkamma sabbeva, sirasā vandare mamaṃ.

278他们以座位相围绕，安静且苦行修行者般；

‘‘Tehi sissehi parivuto, santehi ca tapassibhi;

279我与他们同住于彼，禅修者，我乐于禅定。

Vasāmi assame tattha, jhāyī jhānarato ahaṃ.

280「衣服因有香的品德，花亦同样具有香气；

‘‘Isīnaṃ sīlagandhena, pupphagandhena cūbhayaṃ;

281因果实有果香，因而阿萨摩（Assamo）因此芬芳。

Phalīnaṃ phalagandhena, gandhito hoti assamo.

282白昼如夜，我不知倦怠，心中无厌恶；

‘‘Rattindivaṃ na jānāmi, arati me na vijjati;

283与朋友一同教导，因而常获更欢喜的笑颜。」

Sake sisse ovadanto, bhiyyo hāsaṃ labhāmahaṃ.

284「花朵开时盛放，果实亦已成熟；

‘‘Pupphānaṃ pupphamānānaṃ, phalānañca vipaccataṃ;

285天上的香气随风飘散，装饰着我等同等。」

Dibbagandhā pavāyanti, sobhayantā mamassamaṃ.

286『从禅那中起身，我是热诚老练者』，

‘‘Samādhimhā vuṭṭhahitvā, atāpī nipako ahaṃ;

287『肩负重担，进入森林』。

Khāribhāraṃ gahetvāna, vanaṃ ajjhogahiṃ ahaṃ.

288『即使在睡梦之中，亦受过良好修习于诸相』；

‘‘Uppāte supine cāpi, lakkhaṇesu susikkhito;

289『对于开展的教法语句，我当时予以承持』。

Pavattamānaṃ mantapadaṃ, dhārayāmi ahaṃ tadā.

290『无上观察者世尊，世间至尊人中之狮王，』

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

291『希求独处之正觉者，亲近喜马拉雅山』。

Vivekakāmo sambuddho, himavantamupāgami.

292世尊慈悲为怀，于今日上行，离开喜马拉雅山而至；

‘‘Ajjhogāhetvā himavantaṃ, aggo kāruṇiko muni;

293卸下所坐之座，起身安坐于众人之上；

Pallaṅkaṃ ābhujitvāna, nisīdi purisuttamo.

294我目睹正遍照耀、悦目殊胜之正觉者；

‘‘Tamaddasāhaṃ sambuddhaṃ, sappabhāsaṃ manoramaṃ;

295如印支云雾蒙罩，如烈火中纷飞灰烬；

Indīvaraṃva jalitaṃ, ādittaṃva hutāsanaṃ.

296似日当空燃烧，震动天空之火焰；

‘‘Jalantaṃ dīparukkhaṃva, vijjutaṃ gagane yathā;

297如盛开旷野之沙罗树，我见世尊为世间之主。

Suphullaṃ sālarājaṃva, addasaṃ lokanāyakaṃ.

298『这条龙是大勇者，苦尽灭除者，是具足智慧的圣者；』

‘‘Ayaṃ nāgo mahāvīro, dukkhassantakaro muni;

299『他来显现这一法眼，令一切苦楚皆得解脱。』

Imaṃ dassanamāgamma, sabbadukkhā pamuccare.

300『我见天中天，观察其特征描绘；』

‘‘Disvānāhaṃ devadevaṃ, lakkhaṇaṃ upadhārayiṃ;

301『佛者究竟是佛还是非佛？我今眼见，确实是觉者。』

Buddho nu kho na vā buddho, handa passāmi cakkhumaṃ.

302『千百轮转车轮，现于至高足迹之处；』

‘‘Sahassārāni cakkāni, dissanti caraṇuttame;

303『观察这些特征之后，觉者终已般涅槃。』

Lakkhaṇānissa disvāna, niṭṭhaṃ gacche tathāgate.

304我当时以正生身受持、正生心得成，

‘‘Sammajjaniṃ gahetvāna, sammajjitvānahaṃ tadā;

305随后献上鲜花，顶礼佛陀世尊。

Atha pupphe samānetvā, buddhaseṭṭhaṃ apūjayiṃ.

306礼敬了圆满觉者、断除烦恼的圣者；

‘‘Pūjayitvāna sambuddhaṃ, oghatiṇṇamanāsavaṃ;

307专一恭敬地，礼拜这引导众生的至尊大导。

Ekaṃsaṃ ajinaṃ katvā, namassiṃ lokanāyakaṃ.

308那位圣者凭借智慧，住于清净无染；

‘‘Yena ñāṇena sambuddho, viharati anāsavo;

309我今当为大家宣说此智慧，请听我所言。

Taṃ ñāṇaṃ kittayissāmi, suṇātha mama bhāsato.

310「海洋以外的世间，乃自出世者无量之初；

‘‘Samuddharasimaṃ lokaṃ, sayambhū amitodaya;

311因承受你的示现，忧疑之流得以超越。」

Tava dassanamāgamma, kaṅkhāsotaṃ taranti te.

312「你是师长也是旗帜，是手中之旌旗；

‘‘Tuvaṃ satthā ca ketu ca, dhajo yūpo ca pāṇinaṃ;

313是终极之依止，是稳固不动者，是两足上首的灯炬。」

Parāyaṇo patiṭṭhā ca, dīpo ca dvipaduttamo.

314「天帝萨咖纵可于海中引水，也难以掬取；

‘‘Sakkā samudde udakaṃ, pametuṃ āḷhakena vā;

315唯有你这全知者，智慧方能真正掬取。」

Na tveva tava sabbaññu, ñāṇaṃ sakkā pametave.

316能够承载大地者乃存在，安置于天秤盘之上；

‘‘Dhāretuṃ pathaviṃ sakkā, ṭhapetvā tulamaṇḍale;

317但并非汝之全知，能够承载此识知。

Na tveva tava sabbaññu, ñāṇaṃ sakkā dharetave.

318天空能够被捕捉，以绳索指头之度量；

‘‘Ākāso minituṃ sakkā, rajjuyā aṅgulena vā;

319但并非汝之全知，能够测度此识知。

Na tveva tava sabbaññu, ñāṇaṃ sakkā pametave.

320广大海洋水域，覆盖于大地无馀之处；

‘‘Mahāsamudde udakaṃ, pathaviñcākhilañjahe;

321依佛之智原理，譬喻不足以匹配。

Buddhañāṇaṃ upādāya, upamāto na yujjare.

322『世间诸天』者，彼诸天中意念运行之法，

‘‘Sadevakassa lokassa, cittaṃ yesaṃ pavattati;

323乃是心网缠绕之处，于汝智慧内，成为眼目。

Antojālīkatā ete, tava ñāṇamhi cakkhuma.

324『以何智慧』得此最高无上觉，

‘‘Yena ñāṇena pattosi, kevalaṃ bodhimuttamaṃ;

325以此智慧遍知一切，他处皆示现之。

Tena ñāṇena sabbaññu, maddasī paratitthiye.

326『此诗偈成就后』，名为修行者苏卢拘，

‘‘Imā gāthā thavitvāna, suruci nāma tāpaso;

327弃绝饮食，坐于大地之上。

Ajinaṃ pattharitvāna, pathaviyaṃ nisīdi so.

328三万三千年，山顶被积雪覆盖极厚；

‘‘Cullāsītisahassāni , ajjhogāḷho mahaṇṇave;

329雪堆如此厚重，山王如是说。

Accuggato tāvadeva, girirājā pavuccati.

330这积雪厚重，宽广广阔；

‘‘Tāva accuggato neru, āyato vitthato ca so;

331由细碎粒块聚集成百万千万。

Cuṇṇito aṇubhedena, koṭisatasahassaso.

332当你实修牢记这些现象，灭尽之境必能证得；

‘‘Lakkhe ṭhapiyamānamhi, parikkhayamagacchatha;

333但非汝非凡智慧，通达这种智慧不足以掌握。

Na tveva tava sabbaññu, ñāṇaṃ sakkā pametave.

334『由细密织网所制，投入水中，』

‘‘Sukhumacchikena jālena, udakaṃ yo parikkhipe;

335『凡是水中存活者，皆成为网内所缚。』

Ye keci udake pāṇā, antojālīkatā siyuṃ.

336『如同勇猛者，凡由邪见之所起，』

‘‘Tatheva hi mahāvīra, ye keci puthutitthiyā;

337『被见执执着所蒙蔽，因非议而迷惑之众，』

Diṭṭhigahanapakkhandā, parāmāsena mohitā.

338『以汝清净智，断除障覆见之者，』

‘‘Tava suddhena ñāṇena, anāvaraṇadassinā;

339『此等由网内困者，不得超越汝之智慧。』

Antojālīkatā ete, ñāṇaṃ te nātivattare.

340世尊彼时，尊名无上光明者，广受威誉，

‘‘Bhagavā tamhi samaye, anomadassī mahāyaso;

341从禅定中起身，环顾四方，此胜者也。

Vuṭṭhahitvā samādhimhā, disaṃ olokayī jino.

342无上光明尊者的弟子中，有一名为尼沙婆者，

‘‘Anomadassimunino, nisabho nāma sāvako;

343周围有百千弟子，心怀清净，法足庄严。

Parivuto satasahassehi, santacittehi tādibhi.

344断除烦恼而清净，具足六通禅定者，

‘‘Khīṇāsavehi suddhehi, chaḷabhiññehi jhāyibhi;

345以佛心承认，敬礼世间导师。

Cittamaññāya buddhassa, upesi lokanāyakaṃ.

346在空中立着那些人，他们围绕两旁，

‘‘Antalikkhe ṭhitā tattha, padakkhiṇamakaṃsu te;

347合掌顶礼，身心恭敬地向佛陀恭敬屈身，

Namassantā pañjalikā, otaruṃ buddhasantike.

348世尊如来无上光明者，世界尊长，如人中王者；

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

349坐于比丘僧中，清凉庄严的胜者。

Bhikkhusaṅghe nisīditvā, sitaṃ pātukarī jino.

350名为伐楼那者，正法导师世尊的侍者；

‘‘Varuṇo nāmupaṭṭhāko, anomadassissa satthuno;

351披上一方袈裟，向世间领袖询问。

Ekaṃsaṃ cīvaraṃ katvā, apucchi lokanāyakaṃ.

352‘谁是世尊皈依的原因呢？正如善行之师那样；

‘‘Ko nu kho bhagavā hetu, sitakammassa satthuno;

353实则诸佛不以无因之事承受善业的果报。

Na hi buddhā ahetūhi, sitaṃ pātukaronti te.

354‘无上光世尊，天下第一，人中骏马；

‘‘Anomadassī bhagavā, lokajeṭṭho narāsabho;

355端坐于比丘之间，宣说此偈言：“

Bhikkhumajjhe nisīditvā, imaṃ gāthaṃ abhāsatha.

356以花供养于我，且具超胜智慧者；

‘‘Yo maṃ pupphena pūjesi, ñāṇañcāpi anutthavi;

357我当为其称颂，听闻我言者也。”

Tamahaṃ kittayissāmi, suṇotha mama bhāsato.

358世尊的山林中，诸天皆集会，

‘‘Buddhassa giramaññāya, sabbe devā samāgatā;

359渴愿听闻正法，前来亲近正觉者。

Saddhammaṃ sotukāmā te, sambuddhamupasaṅkamuṃ.

360于十方世界，天身广大威力，

‘‘Dasasu lokadhātūsu, devakāyā mahiddhikā;

361渴愿听闻正法，前来亲近正觉者。

Saddhammaṃ sotukāmā te, sambuddhamupasaṅkamuṃ.

362大象、马、车辕、飞禽，军团整齐四足行，

‘‘Hatthī assā rathā pattī, senā ca caturaṅginī;

363常来围绕此处，献此佛供果。

Parivāressantimaṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.

364『六十万』者，众多之意，应指人数众多。『侍者』者，持侍供养之比丘，俱全装饰华美之义。

‘‘Saṭṭhitūriyasahassāni, bheriyo samalaṅkatā;

365『恒时供养』此，乃佛供养之功德果报。此处说明比丘们恒常侍奉侍候佛陀，故获此殊胜果报。

Upaṭṭhissantimaṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.

366『十六万』者，众多之意，应指人数众多。『女子』者，女众。俱全装饰华美之义。

‘‘Soḷasitthisahassāni, nāriyo samalaṅkatā;

367『彩饰珍宝佩饰』者，头饰、耳环等珠宝饰物，形容女子衣饰华丽。

Vicittavatthābharaṇā, āmuttamaṇikuṇḍalā.

368『阿拉汉』与『修行者』。本处指一位中年体格好、觉悟之阿拉汉比丘。

‘‘Aḷārapamhā hasulā, susaññā tanumajjhimā;

369『恒久侍奉』者，恒时侍奉佛，获得供养佛陀此殊胜成果。说明阿拉汉沙门专心供养佛陀所获之功德。

Parivāressantimaṃ niccaṃ, buddhapūjāyidaṃ phalaṃ.

370“时轮寿数达百万劫，天界中欢宴畅乐；

‘‘Kappasatasahassāni, devaloke ramissati;

371千劫为一劫的时轮王，将在王国中为王治理；

Sahassakkhattuṃ cakkavattī, rājā raṭṭhe bhavissati.

372千劫为一劫的天帝，将主宰天界治理天下；

‘‘Sahassakkhattuṃ devindo, devarajjaṃ karissati;

373其国广阔无边，难以计数无量无边；

Padesarajjaṃ vipulaṃ, gaṇanāto asaṅkhiyaṃ.

374于后世轮回结束时，将来转生为人间；

‘‘Pacchime bhavasampatte, manussattaṃ gamissati;

375名为婆罗门女萨丽，将持怀孕之胎孕育生命。”

Brāhmaṇī sāriyā nāma, dhārayissati kucchinā.

376「以母系氏族为名，此人必成智慧之士；

‘‘Mātuyā nāmagottena, paññāyissatiyaṃ naro;

377以『舍利弗』之名，此子将成锐敏聪明之人。」

Sāriputtoti nāmena, tikkhapañño bhavissati.

378「舍弃十八亿财宝，头陀修行之一分，

‘‘Asītikoṭī chaḍḍetvā, pabbajissatikiñcano;

379寻求安乐之地，将于此地行走生活。」

Gavesanto santipadaṃ, carissati mahiṃ imaṃ.

380「在无限远的未来世，生于鸦迦族家，

‘‘Aparimeyye ito kappe, okkākakulasambhavo;

381姓果德名果德者，将为世间导师。」

Gotamo nāma gottena, satthā loke bhavissati.

382‘于此法中，所有法的继承者，即因缘所致的法；

‘‘Tassa dhammesu dāyādo, oraso dhammanimmito;

383名为舍利弗者，将成为 foremost 的弟子。

Sāriputtoti nāmena, hessati aggasāvako.

384此如同巴吉罗提河，照耀喜马偕尔，

‘‘Ayaṃ bhāgīrathī gaṅgā, himavantā pabhāvitā;

385注入伟大的海洋，炽热烧灼广大海域。

Mahāsamuddamappeti, tappayantī mahodadhiṃ.

386如是舍利弗，于三方面都很精通，

‘‘Tathevāyaṃ sāriputto, sake tīsu visārado;

387达至智慧之彼岸，将能烧尽凡夫之身。

Paññāya pāramiṃ gantvā, tappayissati pāṇine.

388‘因来源自喜马拉雅山，又是大海洋中的大海；

‘‘Himavantamupādāya , sāgarañca mahodadhiṃ;

389此外那片沙洲，其数目已是无法计数。

Etthantare yaṃ pulinaṃ, gaṇanāto asaṅkhiyaṃ.

390‘即便依此无限之数，作为计数来加以穷尽；

‘‘Tampi sakkā asesena, saṅkhātuṃ gaṇanā yathā;

391然而舍利弗绝不可能具足智慧而能明了。

Na tveva sāriputtassa, paññāyanto bhavissati.

392‘当把砂砾立于水中，或水流中置之时；

‘‘Lakkhe ṭhapiyamānamhi, khīye gaṅgāya vālukā;

393舍利弗亦不可能因而明了拥有智慧。

Na tveva sāriputtassa, paññāyanto bhavissati.

394大海波涛汹涌，数量极多，无有可数；

‘‘Mahāsamudde ūmiyo, gaṇanāto asaṅkhiyā;

395舍利弗同样地，智慧增长，非但如此。

Tatheva sāriputtassa, paññāyanto na hessati.

396敬礼初转法轮者，世尊乔达摩，释族圣子；

‘‘Ārādhayitvā sambuddhaṃ, gotamaṃ sakyapuṅgavaṃ;

397遍证智慧彼岸，成为上首弟子。

Paññāya pāramiṃ gantvā, hessati aggasāvako.

398当年初转法轮，正为释子乔达摩；

‘‘Pavattitaṃ dhammacakkaṃ, sakyaputtena tādinā;

399弟子们恰当从行，世代传承法教。

Anuvattessati sammā, vassento dhammavuṭṭhiyo.

400『悉知此一切』者，萨咖族长乔达摩；

‘‘Sabbametaṃ abhiññāya, gotamo sakyapuṅgavo;

401其于比丘僧团中端坐，将于座首庄严设立。

Bhikkhusaṅghe nisīditvā, aggaṭṭhāne ṭhapessati.

402『啊，我所作善业真美好』，远离凡俗世尊所显；

‘‘Aho me sukataṃ kammaṃ, anomadassissa satthuno;

403此业作已，周遍诸处，已到彼岸。

Yassāhaṃ kāraṃ katvāna, sabbattha pāramiṃ gato.

404『无限业之所作』，此处为我显其果报；

‘‘Aparimeyye kataṃ kammaṃ, phalaṃ dasseti me idha;

405如松柏坚固迅疾，尘垢我已灭除。

Sumutto saravegova, kilese jhāpayiṃ ahaṃ.

406探索无为法者，谓涅槃为不动安稳之境；

‘‘Asaṅkhataṃ gavesanto, nibbānaṃ acalaṃ padaṃ;

407譬如渡河般行，诸众皆在轮回中流转；

Vicinaṃ titthiye sabbe, esāhaṃ saṃsariṃ bhave.

408犹如病躯寻找药草，期望疗治其疾；

‘‘Yathāpi byādhito poso, pariyeseyya osadhaṃ;

409应遍寻林野，病患欲求解脱之道；

Vicineyya vanaṃ sabbaṃ, byādhito parimuttiyā.

410探索无为法者，涅槃是无死安住之地；

‘‘Asaṅkhataṃ gavesanto, nibbānaṃ amataṃ padaṃ;

411已舍五百余众，出家得道之士如是行。

Abbokiṇṇaṃ pañcasataṃ, pabbajiṃ isipabbajaṃ.

412「被重担所负，非由畜生而居，

‘‘Jaṭābhārena bharito, ajinuttaranivāsano;

413透过到达殊胜通达，前往梵天界。」

Abhiññāpāramiṃ gantvā, brahmalokaṃ agacchihaṃ.

414「外在的清净无有，师法建立之后，

‘‘Natthi bāhirake suddhi, ṭhapetvā jinasāsanaṃ;

415那些有智慧的众生，在师法中得到觉醒。」

Ye keci buddhimā sattā, sujjhanti jinasāsane.

416「此乃自行摄持，不是虚构的历史；

‘‘Attakāramayaṃ etaṃ, nayidaṃ itihītihaṃ;

417寻找非造作境界，我四处游行。」

Asaṅkhataṃ gavesanto, kutitthe sañcariṃ ahaṃ.

418譬如有价值之蕉树，砍断其干以结实；

‘‘Yathā sāratthiko poso, kadaliṃ chetvāna phālaye;

419但因此未必得佳果，实质反是无核之蕉也。

Na tattha sāraṃ vindeyya, sārena rittako hi so.

420世上诸外道及众生，持着多种异见差别；

‘‘Tatheva titthiyā loke, nānādiṭṭhī bahujjanā.

421同此无数无果之蕉，空泛如是不可计数。

Asaṅkhatena rittāse, sārena kadalī yathā.

422后世生起之时，我曾为梵亲族，

‘‘Pacchime bhavasampatte, brahmabandhu ahosahaṃ;

423舍弃大富饶境界，出家为无家游方者。

Mahābhogaṃ chaḍḍetvāna, pabbajiṃ anagāriyaṃ.

424『阿阇耶迦』者，意为“持有智念者”，是三种感觉的超越者。

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

425婆罗门名为『积累』，此积累乃其根基，我当依止于此。

Brāhmaṇo sañcayo nāma, tassa mūle vasāmahaṃ.

426『弟子』者，即具大勇猛之沙摩吉婆罗门名为阿沙基。

‘‘Sāvako te mahāvīra, assaji nāma brāhmaṇo;

427彼人性情刚烈，意志高昂，彼时为布施而游行。

Durāsado uggatejo, piṇḍāya caratī tadā.

428我见彼贤者，智慧圆满，默然自守，专心凝神之人。

‘‘Tamaddasāsiṃ sappaññaṃ, muniṃ mone samāhitaṃ;

429其心安静，如大龙般安稳，恰似盛开的莲花。

Santacittaṃ mahānāgaṃ, suphullaṃ padumaṃ yathā.

430『见我心生起时，清净净洁心念；』

‘‘Disvā me cittamuppajji, sudantaṃ suddhamānasaṃ;

431『必定成为最佳骏马、勇士、阿拉汉。』

Usabhaṃ pavaraṃ vīraṃ, arahāyaṃ bhavissati.

432『威仪端正行稳健，容貌庄严声音美；』

‘‘Pāsādiko iriyati, abhirūpo susaṃvuto;

433『性情高尚驯服念，具无死眼定显现。』

Uttame damathe danto, amatadassī bhavissati.

434『倘若有人询问我，心中满足正所依；』

‘‘Yaṃnūnāhaṃ uttamatthaṃ, puccheyyaṃ tuṭṭhamānasaṃ;

435『彼时必将问我故，我当如实作答之。』

So me puṭṭho kathessati, paṭipucchāmahaṃ tadā.

436我在行乞食时，他从后方走来，

‘‘Piṇḍapātaṃ carantassa, pacchato agamāsahaṃ;

437察觉到机会，想要问我那不可得的安稳之处。

Okāsaṃ paṭimānento, pucchituṃ amataṃ padaṃ.

438在街巷之间，我未曾到达，他就来到并问我：

‘‘Vīthintare anuppattaṃ, upagantvāna pucchahaṃ;

439“英雄啊，你是如何得著的？你是师承于谁，魔王的弟子吗？”

Kathaṃ gottosi tvaṃ vīra, kassa sissosi mārisa.

440他问我后，我如同狮王般答说，

‘‘So me puṭṭho viyākāsi, asambhītova kesarī;

441“世间生起觉者，我便是他的弟子，朋友。”

Buddho loke samuppanno, tassa sissomhi āvuso.

442『汝为何，大勇士，具广大威德者，受教诲，』

‘‘Kīdisaṃ te mahāvīra, anujāto mahāyaso;

443『当善言我世尊之教法、正法，令我欢悦。』

Buddhassa sāsanaṃ dhammaṃ, sādhu me kathayassu bho.

444『于是彼问我诸法之义，悉说深奥而精妙之辞；』

‘‘So me puṭṭho kathī sabbaṃ, gambhīraṃ nipuṇaṃ padaṃ;

445『如渴火焰之断者，断诸渴爱者，是为尽诸苦恼之因。』

Taṇhāsallassa hantāraṃ, sabbadukkhāpanūdanaṃ.

446『一切法因缘而生，彼如来所说即是其因；』

‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

447『彼诸法之灭，即如来所宣说，诚如大沙门所言。』

Tesañca yo nirodho, evaṃvādī mahāsamaṇo.

448『我于疑惑消弃之时，初次得其中果报。』

‘‘Sohaṃ vissajjite pañhe, paṭhamaṃ phalamajjhagaṃ;

449『清净无染，纯净明洁，我闻世尊教法已。』

Virajo vimalo āsiṃ, sutvāna jinasāsanaṃ.

450『闻诵圣者言语，洞见至上法义。』

‘‘Sutvāna munino vākyaṃ, passitvā dhammamuttamaṃ;

451『善恶之声皆无扰乱，此偈我今当言诉。』

Pariyogāḷhasaddhammo, imaṃ gāthamabhāsahaṃ.

452『若此法至今犹存，便除第一苦恼。』

‘‘Eseva dhammo yadi tāvadeva, paccabyatha padamasokaṃ;

453『未曾见，无过去，历经多劫无数时。』

Adiṭṭhaṃ abbhatītaṃ, bahukehi kappanahutehi.

454『我为了探求法，四处游行，究竟何处可得？』

‘‘Yvāhaṃ dhammaṃ gavesanto, kutitthe sañcariṃ ahaṃ;

455『用于此事的利益未曾得到，时机尚未成熟，不可懈怠放逸。』

So me attho anuppatto, kālo me nappamajjituṃ.

456『我心喜悦于导师，已跻身于稳固不动的境地；』

‘‘Tositohaṃ assajinā, patvāna acalaṃ padaṃ;

457『探寻同伴一同前行，但未曾与之会合。』

Sahāyakaṃ gavesanto, assamaṃ agamāsahaṃ.

458『远远地见我之同伴，受过良好教导；』

‘‘Dūratova mamaṃ disvā, sahāyo me susikkhito;

459『具足行路之能，向我说此语。』

Iriyāpathasampanno, idaṃ vacanamabravi.

460「你面容清朗，宛如一位圣人显现其相；

‘‘Pasannamukhanettosi, munibhāvova dissati;

461似已获得无上不死之道，即涅槃究竟之境；

Amatādhigato kacci, nibbānamaccutaṃ padaṃ.

462你恰似顺应善美，表现守护之身，犹如操利器般谨慎；

‘‘Subhānurūpo āyāsi, āneñjakārito viya;

463正如驯服猛兽的驯兽师，你安静沉稳，婆罗门啊。」

Dantova dantadamatho, upasantosi brāhmaṇa.

464「无上涅槃由我得，已断一切忧苦与纷乱；

‘‘Amataṃ mayādhigataṃ, sokasallāpanūdanaṃ;

465你也当证得此境，让我们一同前往佛陀的身边。」

Tvampi taṃ adhigacchesi, gacchāma buddhasantikaṃ.

466「善哉」者，闻其如是，谓我同伴受善教诲，

‘‘Sādhūti so paṭissutvā, sahāyo me susikkhito;

467以手执手，亲近于你身旁。

Hatthena hatthaṃ gaṇhitvā, upagamma tavantikaṃ.

468二人皆当出家，于舍利弗尊者左右，

‘‘Ubhopi pabbajissāma, sakyaputta tavantike;

469依随你的教法，修习无染行。

Tava sāsanamāgamma, viharāma anāsavā.

470以神通最胜，我则以智慧超越，

‘‘Kolito iddhiyā seṭṭho, ahaṃ paññāya pārago;

471二者合一，同心协力，使教法彰显华美。

Ubhova ekato hutvā, sāsanaṃ sobhayāmase.

472『不作分别的意念啊，我曾于何处游行？』

‘‘Apariyositasaṅkappo, kutitthe sañcariṃ ahaṃ;

473『得闻你的教法后，我的意念已充满。』

Tava dassanamāgamma, saṅkappo pūrito mama.

474『大地坚稳之时，花木齐放；』

‘‘Pathaviyaṃ patiṭṭhāya, pupphanti samaye dumā;

475『诸天香气四散，令一切众生欢喜。』

Dibbagandhā sampavanti, tosenti sabbapāṇinaṃ.

476『我这位伟大英勇者，释迦族的贤大子，』

‘‘Tathevāhaṃ mahāvīra, sakyaputta mahāyasa;

477『因你教法而立足，恰如其时以花祭献。』

Sāsane te patiṭṭhāya, samayesāmi pupphituṃ.

478『解脱花』者，名为解脱之花，能断除生死轮回之苦。

‘‘Vimuttipupphaṃ esanto, bhavasaṃsāramocanaṃ;

479以此得『解脱花』，我化作诸有情众生的导师，令其获益。

Vimuttipupphalābhena, tosemi sabbapāṇinaṃ.

480至于佛陀圣地内，安立伟大圣人之时；你这有慧眼的儿子，没有智慧与你相当者。

‘‘Yāvatā buddhakhettamhi, ṭhapetvāna mahāmuniṃ;

481汝僧众训练有素，常得清净教授；驯良守戒，恒时护持此法团。

Paññāya sadiso natthi, tava puttassa cakkhuma.

482师徒皆具良好品行，众僧会中人人受教；

‘‘Suvinītā ca te sissā, parisā casusikkhitā;

483品德崇高，意志坚定，皆恒常守护贤良之集体。

Uttame damathe dantā, parivārenti taṃ sadā.

484「禅修者」者，禅乐中之智者，内心安宁，专注不乱；

‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā;

485「静默者」者，寂静圆满者，恒久守护此境界。

Munī moneyyasampannā, parivārenti taṃ sadā.

486「少欲」者，智慧纯熟者，不为外物所引，不贪恋声色欲乐；

‘‘Appicchā nipakā dhīrā, appāhārā alolupā;

487「知足」者，安于得失者，常住这种心境而守护。

Lābhālābhena santuṭṭhā, parivārenti taṃ sadā.

488「出林者」者，衣着简朴者，禅爱清净修行，披挂破旧衣袍；

‘‘Āraññikā dhutaratā, jhāyino lūkhacīvarā;

489「寂静」者，喜乐独处者，深信远离俗务者，恒久守护此境界。

Vivekābhiratā dhīrā, parivārenti taṃ sadā.

490『已修习者』与『果位已至者』同样具足成果，

‘‘Paṭipannā phalaṭṭhā ca, sekhā phalasamaṅgino;

491【受戒】如种子之芽总护其根柢，此义常为他们周护。

Āsīsakā uttamatthaṃ, parivārenti taṃ sadā.

492『初果圣者』清净无垢，且第二果者，

‘‘Sotāpannā ca vimalā, sakadāgāmino ca ye;

493『不退转果圣者』及『阿拉汉』，亦常环护此理。

Anāgāmī ca arahā, parivārenti taṃ sadā.

494『念处修习善者』，勤于觉支修持精进，

‘‘Satipaṭṭhānakusalā, bojjhaṅgabhāvanāratā;

495【弟子众多皆然】，众皆常护此义，如护宝贵。

Sāvakā te bahū sabbe, parivārenti taṃ sadā.

496「三力支根」者，其具善根，恒乐于修习禅定力的熏习；

‘‘Iddhipādesu kusalā, samādhibhāvanāratā;

497恒常随顺正精进，持续环绕守护此功德；

Sammappadhānānuyuttā, parivārenti taṃ sadā.

498「三明通」及「六通」者，凭超凡神通已达彼岸；

‘‘Tevijjā chaḷabhiññā ca, iddhiyā pāramiṃ gatā;

499以智慧波罗蜜圆满，常修持环绕守护此境；

Paññāya pāramiṃ pattā, parivārenti taṃ sadā.

500「勇猛前行者」已为汝弟子，皆悉严持精进严明；

‘‘Edisā te mahāvīra, tava sissā susikkhitā;

501其发光炽烈难堪其锐，恒常环绕守护彼勇士。

Durāsadā uggatejā, parivārenti taṃ sadā.

502「以这些柱石所环绕，以坚固的苦行者所束缚，

‘‘Tehi sissehi parivuto, saññatehi tapassibhi;

503如同鹿王所见的深林，犹如山王的华盖莹然辉映。」

Migarājāvasambhīto, uḷurājāva sobhasi.

504「大地立稳之时，山峰亦然峻峭挺拔；

‘‘Pathaviyaṃ patiṭṭhāya, ruhanti dharaṇīruhā;

505树木繁茂繁盛，生长茂密，并显现其果实。」

Vepullataṃ pāpuṇanti, phalañca dassayanti te.

506「犹如大地般广阔的你啊，释迦子伟大尊贵者，

‘‘Pathavīsadiso tvaṃsi, sakyaputta mahāyasa;

507凭借你教法之稳固根基，获得了不死之果。」

Sāsane te patiṭṭhāya, labhanti amataṃ phalaṃ.

508『印度河』与『莎辣沙提河』，以及『难提河』与『蝉陀婆给河』，

‘‘Sindhu sarassatī ceva, nandiyo candabhāgikā;

509还有『恒河』与『耶摩纳河』，以及『萨拉布』和『大地』。

Gaṅgā ca yamunā ceva, sarabhū ca atho mahī.

510这些河流交汇处，宛如大海相接合一般；

‘‘Etāsaṃ sandamānānaṃ, sāgarova sampaṭicchati;

511它们舍弃了先前各自的名称，便如融入海洋之水一般。

Jahanti purimaṃ nāmaṃ, sāgaroteva ñāyati.

512这四大河流，在出家众所处之地相聚；

‘‘Tathevime catubbaṇṇā, pabbajitvā tavantike;

513舍弃了先前各自的名号，因为都被称为佛陀之子。

Jahanti purimaṃ nāmaṃ, buddhaputtāti ñāyare.

514如同月亮洁净明净，穿行于空界之中；

‘‘Yathāpi cando vimalo, gacchaṃ ākāsadhātuyā;

515世间众星辰，光辉远远超越其上。

Sabbe tāragaṇe loke, ābhāya atirocati.

516同样啊，大勇士，你周围环绕着天神与人众；

‘‘Tatheva tvaṃ mahāvīra, parivuto devamānuse;

517诸众悉皆逾越，而你恒常处于水中。

Ete sabbe atikkamma, jalasi sabbadā tuvaṃ.

518大地深沉耸立，不越越过水涯；

‘‘Gambhīre uṭṭhitā ūmī, na velamativattare;

519众水皆触及大地，盘绕开阔其面。

Sabbā velaṃva phusanti, sañcuṇṇā vikiranti tā.

520世间各派外道众生，持有各异见解，众多种类；

‘‘Tatheva titthiyā loke, nānādiṭṭhī bahujjanā;

521他们欲论说法，却不超越那位圣者的境界。

Dhammaṃ vāditukāmā te, nātivattanti taṃ muniṃ.

522倘若他们能达到彼圣，无明慧眼明亮；

‘‘Sace ca taṃ pāpuṇanti, paṭivādehi cakkhuma;

523侍立于彼，恭敬礼伏，争论论而后退。

Tavantikaṃ upagantvā, sañcuṇṇāva bhavanti te.

524如同水中多生莲花，色彩柔美而盛开；

‘‘Yathāpi udake jātā, kumudā mandālakā bahū;

525被水浸润，沾附泥沙污秽，虽美不净。

Upalimpanti toyena, kaddamakalalena ca.

526『如是，众多众生，在世间生起而污秽；』

‘‘Tatheva bahukā sattā, loke jātā virūhare;

527『如同湖中黄色的莲花，因狂风而被折断；』

Aṭṭitā rāgadosena, kaddame kumudaṃ yathā.

528『犹如出水的粉红莲花，在水中挺立；』

‘‘Yathāpi padumaṃ jalajaṃ, jalamajjhe virūhati;

529『莲花尚不染水污，犹如洁净的莲蕊。』

Na so limpati toyena, parisuddho hi kesarī.

530『汝亦如是，大勇者，在世间出生的大圣：』

‘‘Tatheva tvaṃ mahāvīra, loke jāto mahāmuni;

531『不为世间的污秽所染，如同莲花不染水。』

Nopalimpasi lokena, toyena padumaṃ yathā.

532犹如季节之月，众多莲花绽放；

‘‘Yathāpi rammake māse, bahū pupphanti vārijā;

533此月虽多花开，终不越其时节，如是花开有定时。

Nātikkamanti taṃ māsaṃ, samayo pupphanāya so.

534同样勇猛者啊，你因解脱而花开；

‘‘Tatheva tvaṃ mahāvīra, pupphito te vimuttiyā;

535在此教法中不越法度，正如莲花不逾越季节。

Sāsanaṃ nātivattanti, padumaṃ vārijaṃ yathā.

536盛开之沙罗王花，散布天香；

‘‘Supupphito sālarājā, dibbagandhaṃ pavāyati;

537环绕其他树木，沙罗王花显其光辉。

Aññasālehi parivuto, sālarājāva sobhati.

538「同样地，伟大的勇士啊，你因觉悟智慧而盛开如花；

‘‘Tatheva tvaṃ mahāvīra, buddhañāṇena pupphito;

539你被比丘僧团围绕，宛如沙罗王树般风姿绰约。」

Bhikkhusaṅghaparivuto, sālarājāva sobhasi.

540「正如冰山般坚固，诸众生的药草；

‘‘Yathāpi selo himavā, osadho sabbapāṇinaṃ;

541众龙、阿修罗以及天神的安住之处，

Nāgānaṃ asurānañca, devatānañca ālayo.

542同样地，伟大的勇士啊，你如药草般为一切众生所依；

‘‘Tatheva tvaṃ mahāvīra, osadho viya pāṇinaṃ;

543你已成就三明六通，获得神通与度脱的圆满功德。」

Tevijjā chaḷabhiññā ca, iddhiyā pāramiṃ gatā.

544『遵行者、大勇士』，由你那慈悲者之故，

‘‘Anusiṭṭhā mahāvīra, tayā kāruṇikena te;

545善法之乐者因你欢欣，常住于你的教法中。

Ramanti dhammaratiyā, vasanti tava sāsane.

546『如同狮王出现猎区，』

‘‘Migarājā yathā sīho, abhinikkhamma āsayā;

547环顾四方猎象，锐利地吼叫。

Catuddisānuviloketvā, tikkhattuṃ abhinādati.

548『所有猛兽都避让，因狮王之威震慑，』

‘‘Sabbe migā uttasanti, migarājassa gajjato;

549此亦如是，众生常被此生所迫，宛如畜生。

Tathā hi jātimā eso, pasū tāseti sabbadā.

550「你这大勇士，大象奔走时，地面震动，

‘‘Gajjato te mahāvīra, vasudhā sampakampati;

551应当觉悟而不能觉悟的众生，乃至魔身之徒皆为所震动。」

Bodhaneyyāvabujjhanti, tasanti mārakāyikā.

552「如同诸外道全部震动，伟大的圣者你化导，

‘‘Tasanti titthiyā sabbe, nadato te mahāmuni;

553如乌鸦军散乱，似鹿群被猎犬追逐般分散。」

Kākā senāva vibbhantā, migaraññā yathā migā.

554「世间诸群聚中，称谓为导师者，

‘‘Ye keci gaṇino loke, satthāroti pavuccare;

555对你们僧团所传授的祖先传承之法。」

Paramparāgataṃ dhammaṃ, desenti parisāya te.

556「汝非如是，弘勇者，非为众生宣说正法；

‘‘Na hevaṃ tvaṃ mahāvīra, dhammaṃ desesi pāṇinaṃ;

557观正谛平等，唯宣觉世觉品类。

Sāmaṃ saccāni bujjhitvā, kevalaṃ bodhipakkhiyaṃ.

558了知内心执著，了解根识强弱；

‘‘Āsayānusayaṃ ñatvā; indriyānaṃ balābalaṃ;

559知道生死流转，乃如疾云迅闪。

Bhabbābhabbe viditvāna, mahāmeghova gajjasi.

560诸众集聚于轮中，彼坐于会中；

‘‘Cakkavāḷapariyantā, nisinnā parisā bhave;

561观种种见解，意欲破断邪见。」

Nānādiṭṭhī vicinantaṃ, vimaticchedanāya taṃ.

562『智慧胜过一切心念者』者，谓善于比喻的圣人；

‘‘Sabbesaṃ cittamaññāya, opammakusalo muni;

563如同讲述一则疑问一般，断绝众生的迷惑。

Ekaṃ pañhaṃ kathentova, vimatiṃ chindasi pāṇinaṃ.

564『如同土地被灌溉充满』者，万物生长；

‘‘Upatissasadiseheva, vasudhā pūritā bhave;

565众生皆向彼圣者双手合掌，称颂此世界之主。

Sabbeva te pañjalikā, kittayuṃ lokanāyakaṃ.

566即使百劫之久，众生以各种颜色来称扬；

‘‘Kappaṃ vā te kittayantā, nānāvaṇṇehi kittayuṃ;

567然如来之功德广大无边，无法以人为量度。

Parimetuṃ na sakkeyyuṃ, appameyyo tathāgato.

568譬如萨咖天帝镇压敌军，我以胜利者之姿被称颂；

‘‘Yathā sakena thāmena, kittito hi mayā jino;

569即使千万次被称扬，也是如此广为传播。

Kappakoṭīpi kittentā, evameva pakittayuṃ.

570若有天人或人间，受良好教化的人，

‘‘Sace hi koci devo vā, manusso vā susikkhito;

571他们若试图攻击我，反而会遭遇阻碍和挫败。

Pametuṃ parikappeyya, vighātaṃva labheyya so.

572在此教法中，释迦子大尊者确立了庄严根基；

‘‘Sāsane te patiṭṭhāya, sakyaputta mahāyasa;

573他通达智慧的圆满，住于无垢清净之境。

Paññāya pāramiṃ gantvā, viharāmi anāsavo.

574「我在佛教中，断除诸见邪思，宣说如来教法；

‘‘Titthiye sampamaddāmi, vattemi jinasāsanaṃ;

575今日于释迦子教法中，我为法军大将、戒律卫士；

Dhammasenāpati ajja, sakyaputtassa sāsane.

576无量劫以来所作业果，皆于此处示现于我；

‘‘Aparimeyye kataṃ kammaṃ, phalaṃ dassesi me idha;

577此等障染如烈火般燃烧我，且使我极速承受苦难；

Sukhitto saravegova, kilese jhāpayī mama.

578凡夫若常负此重担于头顶，

‘‘Yo koci manujo bhāraṃ, dhāreyya matthake sadā;

579必因负担而苦，且与负重者同受烦恼。

Bhārena dukkhito assa, bhārehi bharito tathā.

580『身受三界火焰燃烧，我在轮回中流转；』

‘‘Ḍayhamāno tīhaggīhi, bhavesu saṃsariṃ ahaṃ;

581『承负生死重担，宛如被举起的高山。』

Bharito bhavabhārena, giriṃ uccārito yathā.

582『我所担当的重负已被我揭开；』

‘‘Oropito ca me bhāro, bhavā ugghāṭitā mayā;

583『今当成就一切应行之事，奉行佛陀圣教。』

Karaṇīyaṃ kataṃ sabbaṃ, sakyaputtassa sāsane.

584『在佛土之中，安立释迦子尊者。』

‘‘Yāvatā buddhakhettamhi, ṭhapetvā sakyapuṅgavaṃ;

585『于智慧顶峰，我无与伦比，独一无二。』

Ahaṃ aggomhi paññāya, sadiso me na vijjati.

586『于定中善巧者，已到神通波罗蜜』。

‘‘Samādhimhi sukusalo, iddhiyā pāramiṃ gato;

587『今日我随意游行，显现千身自在』。

Icchamāno cahaṃ ajja, sahassaṃ abhinimmine.

588『大圣已得自在之身，行于渐次修习中』；

‘‘Anupubbavihārassa, vasībhūto mahāmuni;

589『为我演说教法，涅槃是我安息之所』。

Kathesi sāsanaṃ mayhaṃ, nirodho sayanaṃ mama.

590『我净除天眼，善于禅定』；

‘‘Dibbacakkhu visuddhaṃ me, samādhikusalo ahaṃ;

591『正勤依止，专注觉支之修习』。

Sammappadhānānuyutto, bojjhaṅgabhāvanārato.

592『弟子』者，谓应由弟子成就者，我所成就者，则皆尽具；

‘‘Sāvakena hi pattabbaṃ, sabbameva kataṃ mayā;

593立定为世间主者之后，我未曾有与之相似者。

Lokanāthaṃ ṭhapetvāna, sadiso me na vijjati.

594『善于得入禅定解脱』者，是指能迅速获得于禅那解脱者；

‘‘Samāpattīnaṃ kusalo, jhānavimokkhāna khippapaṭilābhī;

595我专精于觉支的培养修习，已达弟子品德之彼岸。

Bojjhaṅgabhāvanārato, sāvakaguṇapāramigatosmi.

596即便凭弟子之德起于言行，智慧亦殊胜清净而重负；

‘‘Sāvakaguṇenapi phussena, buddhiyā parisuttamabhāravā;

597吾之信心所聚之心，常留于诸有出家行者之间。

Yaṃ saddhāsaṅgahitaṃ cittaṃ, sadā sabrahmacārīsu.

598‘‘狂暴猛怒如犬，断根枯萎如蒿草；

‘‘Uddhatavisova sappo, chinnavisāṇova usabho;

599放下狂妄如豚，我以庄重恭敬依止僧团。”

Nikkhittamānadappova, upemi garugāravena gaṇaṃ.

600‘‘若我能生形象解，智慧犹如大地也不相合；

‘‘Yadi rūpinī bhaveyya, paññā me vasumatīpi na sameyya;

601这果报是如来正见者所显，无上眼见的觉知实证。”

Anomadassissa bhagavato, phalametaṃ ñāṇathavanāya.

602‘‘佛陀子子释迦，如是转动法轮；

‘‘Pavattitaṃ dhammacakkaṃ, sakyaputtena tādinā;

603我诚实遵循，得此觉知之果实。”

Anuvattemahaṃ sammā, ñāṇathavanāyidaṃ phalaṃ.

604『愿我永不』者，愿我决不为恶欲所染；不为内心污秽所转，亦不生懈怠之心；

‘‘Mā me kadāci pāpiccho, kusīto hīnavīriyo;

605『不为不正见、不清净行为，常处散乱而不聚合者。』

Appassuto anācāro, sameto ahu katthaci.

606『愿我多闻且智慧，善守戒律而集中心力；』

‘‘Bahussuto ca medhāvī, sīlesu susamāhito;

607『心经常调伏，安定而不迷乱，恬静而安住。』

Cetosamathānuyutto, api muddhani tiṭṭhatu.

608『众善信士，我以此告汝，尔等既集此地，』

‘‘Taṃ vo vadāmi bhaddante, tāvantettha samāgatā;

609『当无所贪，常得满足，恒欢喜于禅定之境。』

Appicchā hotha santuṭṭhā, jhāyī jhānaratā sadā.

610『当初第一次观看时，我心清净无染，纯净澄明。』

‘‘Yamahaṃ paṭhamaṃ disvā, virajo vimalo ahuṃ;

611『那时我的老师是有智慧的比丘，名叫阿沙基。』

So me ācariyo dhīro, assaji nāma sāvako.

612『于是今日我乃领导众僧的执事；』

‘‘Tassāhaṃ vāhasā ajja, dhammasenāpatī ahuṃ;

613『遍游诸方，修习圆满波罗蜜，生活无染垢。』

Sabbattha pāramiṃ patvā, viharāmi anāsavo.

614『我的老师就是那位比丘阿沙基；』

‘‘Yo me ācariyo āsi, assaji nāma sāvako;

615『我在他所在的地区生活，亲自侍奉他。』

Yassaṃ disāyaṃ vasati, ussīsamhi karomahaṃ.

616『我的业因既已完结，乔达摩释迦族尊者；』

‘‘Mama kammaṃ saritvāna, gotamo sakyapuṅgavo;

617『于比丘僧团中坐下，于主要之所安置我。』

Bhikkhusaṅghe nisīditvā, aggaṭṭhāne ṭhapesi maṃ.

618『烦恼已于我心消除……所作皆为佛陀法。』

‘‘Kilesā jhāpitā mayhaṃ…pe… kataṃ buddhassa sāsana’’nti.

85然于后分，佛陀于祇园大寺之圣众中端坐，对其弟子以各自殊胜功德置于头上云：『此头顶者，比丘们，我弟子中大智慧者，如是舍利弗也。』[阿含·尼迦耶第一卷188-189] 佛陀以大智慧，置于此头顶。是因弟子波罗蜜智慧之本源，立于法军阵地，努力一日，以自修行之显现，为他人详说。

Aparabhāge pana satthā jetavanamahāvihāre ariyagaṇamajjhe nisinno attano sāvake tena tena guṇavisesena etadagge ṭhapento – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.188-189) theraṃ mahāpaññabhāvena etadagge ṭhapesi. So evaṃ sāvakapāramīñāṇassa matthakaṃ patvā dhammasenāpatiṭṭhāne patiṭṭhahitvā sattahitaṃ karonto ekadivasaṃ sabrahmacārīnaṃ attano cariyavibhāvanamukhena aññaṃ byākaronto –

981九百八十一。

981.

621『行为端正，心思纯净，具正念，意念明了，警觉而专注；』

‘‘Yathācārī yathāsato satīmā, yatasaṅkappajjhāyi appamatto;

622内心安住专注独一，满足以此，是称为比丘者。

Ajjhattarato samāhitatto, eko santusito tamāhu bhikkhuṃ.

982九百八十二。

982.

624“享用一切安乐之物，不应沉迷愚蒙而欢喜；

‘‘Allaṃ sukkhaṃ vā bhuñjanto, na bāḷhaṃ suhito siyā;

625瘦弱腹空饮食适中，具足正念而行游方的比丘。

Ūnūdaro mitāhāro, sato bhikkhu paribbaje.

983九百八十三。

983.

627“四种五种污秽未具时，尚未饮水者；

‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;

628此为过失供养，出于于法不善之比丘。

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno.

984第九百八十四条。

984.

630『遮盖此衣者，衣物在此处为不当。』

‘‘Kappiyaṃ tañce chādeti, cīvaraṃ idamatthikaṃ;

631此为过失供养，出于于法不善之比丘。

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno.

985第九百八十五条。

985.

633『坐于床榻上者，不得湿润木板；』

‘‘Pallaṅkena nisinnassa, jaṇṇuke nābhivassati;

634此为行为纯净清净者，身心清静之比丘所行住。

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno.

986九百八十六。

986.

636『若有人于苦中生喜悦，而于乐中不觉快乐；

‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

637于两边皆不执著，此人在什么世界又有何存在呢？』

Ubhayantarena nāhosi, kena lokasmi kiṃ siyā.

987九百八十七。

987.

639『愿我永不生恶意，不堕落、不懈怠、无懈怠。

‘‘Mā me kadāci pāpiccho, kusīto hīnavīriyo;

640『心不溃散，不起轻慢』者，在此世间将成为何种境况？

Appassuto anādaro, kena lokasmi kiṃ siyā.

988九百八十八。

988.

642『广闻多智，戒律中正专注，』

‘‘Bahussuto ca medhāvī, sīlesu susamāhito;

643『心静止，调顺，然于愚痴中仍能安立，』

Cetosamathamanuyutto, api muddhani tiṭṭhatu.

989九百八十九。

989.

645『执著纷扰，沉溺于纷扰其途者，』

‘‘Yo papañcamanuyutto, papañcābhirato mago;

646『彼者远离者』者，涅槃；『瑜伽安稳』者，至上无上的安稳。

Virādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.

990九百九十。

990.

648『若抛弃纷扰，乐于无纷扰之道』者；

‘‘Yo ca papañcaṃ hitvāna, nippapañcapathe rato;

649彼者远离者，涅槃；瑜伽安稳，至上无上的安稳。

Ārādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.

991九百九十一。

991.

651『无论在村落，或在森林；在聚居地或在空旷之地；』

‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;

652阿拉汉所住之地，当为适宜欢喜之土。

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.

992九百九十二。

992.

654『令人心喜之森林，当中无人流连忘返；

‘‘Ramaṇīyāni araññāni, yattha na ramatī jano;

655无贪欲者将安住其中，彼等不为欲求所动。』

Vītarāgā ramissanti, na te kāmagavesino.

993九百九十三。

993.

657如同宝藏被启示者，出现在法眼明彻者面前；

‘‘Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;

658应当礼敬具有卓越智慧，尊重具此德行之人；

Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;

659为此人而行者，胜于恶人。

Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo.

994九百九十四。

994.

661应当规劝教诲，指正错误，斥止非善；

‘‘Ovadeyyānusāseyya, asabbhā ca nivāraye;

662诚实者受人爱戴，不实者则不受欢迎。

Satañhi so piyo hoti, asataṃ hoti appiyo.

995九百九十五。

995.

664『世尊』者，指一切诸佛中的觉者，具足明眼，讲说正法。

‘‘Aññassa bhagavā buddho, dhammaṃ desesi cakkhumā;

665『法』在此教法中，为听闻之法，利于根本根器，能令心开通明亮之义。

Dhamme desiyamānamhi, sotamādhesimatthiko;

666此闻法如不失之听闻，利益自在涅槃，无染净解脱。

Taṃ me amoghaṃ savanaṃ, vimuttomhi anāsavo.

996第九百九十六偈。

996.

668无先前照见通明之眼，非天眼，

‘‘Neva pubbenivāsāya, napi dibbassa cakkhuno;

669非心之神通力，非断尽之力，非神异之趣转生故。

Cetopariyāya iddhiyā, cutiyā upapattiyā;

670由于根本清净了听法界，因而我无所贪著。

Sotadhātuvisuddhiyā, paṇidhī me na vijjati.

997第九百九十七。

997.

672比喻如依树根般，刀削剃度的桑伽帝着身；

‘‘Rukkhamūlaṃva nissāya, muṇḍo saṅghāṭipāruto;

673这位比丘长老，智慧最胜，犹如安住涅槃般入禅定。

Paññāya uttamo thero, upatissova jhāyati.

998第九百九十八。

998.

675正法弟子已达到无分别念之境，与正觉者相应；

‘‘Avitakkaṃ samāpanno, sammāsambuddhasāvako;

676圣者因寂灭而得安住，彼时即得此果。

Ariyena tuṇhībhāvena, upeto hoti tāvade.

999九百九十九。

999.

678譬如高山之石，坚固不动，以坚定而立；

‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito;

679比丘因烦恼灭尽，如山不动，安然不为所触。

Evaṃ mohakkhayā bhikkhu, pabbatova na vedhati.

1000一千。

1000.

681无受用者所住之处，常净且探求清净者；

‘‘Anaṅgaṇassa posassa, niccaṃ sucigavesino;

682恶行如同凶猛洪流，正如火焰般吞噬一切。

Vālaggamattaṃ pāpassa, abbhamattaṃva khāyati.

1001一千零一。

1001.

684『我不欢喜死亡，我也不欢喜生命；

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;

685我当谨慎地抛弃此身，觉知而回向。』

Nikkhipissaṃ imaṃ kāyaṃ, sampajāno paṭissato.

1002一千零二。

1002.

687『我不欢喜死亡，我也不欢喜生命；

‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;

688我亦谨慎守护时节，犹如婴儿护持脐带一般。

Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā.

1003一千零三。

1003.

690『二者之间，是同归于死，非论死于后来亦或先前；

‘‘Ubhayena midaṃ maraṇameva, nāmaraṇaṃ pacchā vā pure vā;

691应当实践，不可灭绝，望瞬时不要退失。』

Paṭipajjatha mā vinassatha, khaṇo vo mā upaccagā.

1004一千零四。

1004.

693『城池如同四面，有内外之门。』

‘‘Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;

694『于是当护持自身，尔等勿令稍有滑失；』

Evaṃ gopetha attānaṃ, khaṇo vo mā upaccagā;

695『逾越此际者则生忧伤，陷于地狱受苦难也。』

Khaṇātītā hi socanti, nirayamhi samappitā.

1005一千零五。

1005.

697『静持正念，断绝贪欲，戒语禅定恭敬其行；』

‘‘Upasanto uparato, mantabhāṇī anuddhato;

698『此人可远离恶法，不肖者如同烂衣被污秽。』

Dhunāti pāpake dhamme, dumapattaṃva māluto.

1006一千零六。

1006.

700『止息』者，心境安静，『远离』者，与世事远离；『守护语』者，所言谨慎，『不煽动』者，心无激动。

‘‘Upasanto uparato, mantabhāṇī anuddhato;

701不接近恶法，如同断绝那缠绕的束缚。

Appāsi pāpake dhamme, dumapattaṃva māluto.

1007一千零七。

1007.

703『止息』者，无烦恼缠绕，『清净』者，心明净无瑕；

‘‘Upasanto anāyāso, vippasanno anāvilo;

704具善戒，智慧明达者，能使苦难灭尽者也。

Kalyāṇasīlo medhāvī, dukkhassantakaro siyā.

1008一千零八。

1008.

706『不可轻信』者，非唯凡人间，出家人中亦然。

‘‘Na vissase ekatiyesu evaṃ, agārisu pabbajitesu cāpi;

707有些人虽一时善行，旋即又转为恶行；恶行之后，复又回归善行。

Sādhūpi hutvāna asādhu honti, asādhu hutvā puna sādhu honti.

1009一千零九。

1009.

709『欲欲』『嗔恚』及『昏沉睡眠』为比丘身心烦恼；

‘‘Kāmacchando ca byāpādo, thinamiddhañca bhikkhuno;

710『掉举追悔』『疑惑』为五种心扰乱。

Uddhaccaṃ vicikicchā ca, pañcete cittakelisā.

1010一千零一十。

1010.

712「彼所持有的，虽无所能，然于二者俱不摇动；

‘‘Yassa sakkariyamānassa, asakkārena cūbhayaṃ;

713修习禅定之人，善于精进，禅定不为动摇。」

Samādhi na vikampati, appamādavihārino.

1011一〇一一。

1011.

715「彼专心禅修，常观微妙法，

‘‘Taṃ jhāyinaṃ sātatikaṃ, sukhumadiṭṭhipassakaṃ;

716断除取著而安住者，谓之真人。」

Upādānakkhayārāmaṃ, āhu sappuriso iti.

1012一〇一二。

1012.

718‘大海与大地，山岳与空气，

‘‘Mahāsamuddo pathavī, pabbato anilopi ca;

719以此类比，无法比拟世尊至胜解脱之功德。

Upamāya na yujjanti, satthu varavimuttiyā.

1013一千零一十三。

1013.

721‘长老随顺觉眼，智慧广大而专注；

‘‘Cakkānuvattako thero, mahāñāṇī samāhito;

722如临大地边际，既不动摇亦不退转。

Pathavāpaggisamāno, na rajjati na dussati.

1014一千零一十四。

1014.

724『智慧波罗蜜』者，彼已获得智慧之彼岸，具大智慧、大聪慧之意；

‘‘Paññāpāramitaṃ patto, mahābuddhi mahāmati;

725『阿扎罗』者，不变易、不动摇者，如水流动中水不染尘埃，彼恒常处于涅槃状态；

Ajaḷo jaḷasamāno, sadā carati nibbuto.

1015一〇一五。

1015.

727『由我所奉事之师…如是…』意指世尊为众生遮护，令其免受生死波涛之苦难；

‘‘Pariciṇṇo mayā satthā…pe… bhavanettisamūhatā.

1016一〇一六。

1016.

729『当以勤勉成就』，此为我所依止之教诫；

‘‘Sampādethappamādena, esā me anusāsanī;

730〔世尊语〕「我将于彼时般涅槃，身心解脱尽除一切束缚。」

Handāhaṃ parinibbissaṃ, vippamuttomhi sabbadhī’’ti. –

122此为偈语。此类偈语，有的是由长老宣说，有的是世尊说与长老，全部后来以宣说自身行持为依凭的方式，由长老宣说，故成为长老的偈语。

Imā gāthā abhāsi. Imā hi kāci gāthā therena bhāsitā, kāci theraṃ ārabbha bhagavatā bhāsitā, sabbā pacchā attano cariyapavedanavasena therena bhāsitattā therasseva gāthā ahesuṃ.

123其中“如法行”者，谓身等受约束，守持节制，行住坐卧皆依戒律；“如行持”亦如此，意即具足行为善法之戒；“如是安忍”是谓处于安祥静止的境地。偈语的正意经过细致解释，显现如圣者安住境界之义。“念”是具足最高念力；“意根坚固”，即完全舍弃邪念，随出家念头而转正念，持戒止恶，成就正念与定；“勤精进”指于此如法行为中勤勉且不懈怠，身心常安；“专意”乃专心一意修行，断绝对外界纷扰及烦恼缠缚，增长内心清净；“安悦”是因缘调和，生喜乐满足，专意修行所带来的安稳满足之境；“修行的人”是指遵守戒律、专修禅定并不懈怠之出家众。

Tattha yathācārīti yathā kāyādīhi saṃyato, saṃvuto hutvā carati viharati, yathācaraṇasīloti vā yathācārī, sīlasampannoti attho. Yathāsatoti yathāsanto. Gāthāsukhatthañhi anunāsikalopaṃ katvā niddeso kato, santo viya, ariyehi nibbisesoti attho. Satīmāti paramāya satiyā samannāgato. Yatasaṅkappajjhāyīti sabbaso micchāsaṅkappaṃ pahāya nekkhammasaṅkappādivasena saṃyatasaṅkappo hutvā ārammaṇūpanijjhānena lakkhaṇūpanijjhānena ca jhāyanasīlo. Appamattoti tasmiṃyeva yathācāribhāve yatasaṅkappo hutvā jhāyanena ca pamādarahito sabbattha suppatiṭṭhitasatisampajañño. Ajjhattaratoti gocarajjhatte kammaṭṭhānabhāvanāya abhirato. Samāhitattoti tāya eva bhāvanāya ekaggacitto. Ekoti asahāyo gaṇasaṃsaggaṃ, kilesasaṃsaggañca pahāya kāyavivekaṃ, cittavivekañca paribrūhayanto. Santusitoti paccayasantosena ca bhāvanārāmasantosena ca sammadeva tusito tuṭṭho. Bhāvanāya hi uparūpari visesaṃ āvahantiyā uḷāraṃ pītipāmojjaṃ uppajjati, matthakaṃ pattāya pana vattabbameva natthi. Tamāhubhikkhunti taṃ evarūpaṃ puggalaṃ sikkhattayapāripūriyā bhayaṃ ikkhanatāya bhinnakilesatāya ca bhikkhūti vadanti.

124接下来讲及前述二种满足因缘之条件，言「此即所谓快乐等等」。其中“此”等词以比丘等敬语所盖称，已止三种否定。所谓快乐，是无害无痛之义；“或”字用于义涵不确定；“快乐或满足”表示良好条件。若说不可能，则先说“饥饿而食”，描述比丘以最低限度食用贫乏粗糙食物，保持适当度量，体重不减不增，仿佛饥者但却有节摄饮食。这种节制饮食，即八正道身口意之一的正命，持八正道者食量适当，具正念如是生活。

Idāni yathāvuttasantosadvaye paccayasantosaṃ tāva dassento ‘‘allaṃ sukkhaṃ vā’’tiādimāha. Tattha allanti sappiādiupasekena tintaṃ siniddhaṃ. Sukkhanti tadabhāvena lūkhaṃ. Vā-saddo aniyamattho, allaṃ vā sukkhaṃ vāti. Bāḷhanti ativiya. Suhitoti dhāto na siyāti attho. Kathaṃ pana siyāti āha ‘‘ūnūdaro mitāhāro’’ti paṇītaṃ lūkhaṃ vāpi bhojanaṃ bhuñjanto bhikkhu yāvadatthaṃ abhuñjitvā ūnūdaro sallahukudaro, tato eva mitāhāro parimitabhojano aṭṭhaṅgasamannāgataṃ āhāraṃ āharanto tattha mattaññutāya paccavekkhaṇasatiyā ca sato hutvā paribbaje vihareyya.

125譬如饥饿和适量饮食被称为“有四（种境遇）”等语。这里所说“四”，或曰“五”，指的是粗劣的残余食物，食后于适当时付诸消化，顺便饮水以助顺畅。这种饮食可使体轻快而灵巧。从涅槃意趣上看，是称许净心比丘修禅定及其他功夫之安乐行。借此对乞食等恭敬方向的修习，展示因地不同的满足。所谓“已成者”，或“此足以维护身体”，是指向世尊所说此等饮食适合极其严谨谨慎，心智清洁的圣者，并维持衣被及坐具等物的恰当关系。

Yathā pana ūnūdaro mitāhāro ca nāma hoti, taṃ dassetuṃ ‘‘cattāro’’tiādi vuttaṃ. Tattha abhutvāti cattāro vā pañca vā ālope kabaḷe abhuñjitvā tattakassa āhārassa okāsaṃ ṭhapetvā pānīyaṃ piveyya. Ayañhi āhāre sallahukavutti. Nibbānañhi pesitacittassa bhikkhuno phāsuvihārāya jhānādīnaṃ adhigamayogyatāya sukhavihārāya alaṃ pariyattanti attho. Iminā kucchiparihāriyaṃ piṇḍapātaṃ vadanto piṇḍapāte itarītarasantosaṃ dasseti. ‘‘Bhutvānā’’ti vā pāṭho, so catupañcālopamattenāpi āhārena sarīraṃ yāpetuṃ samatthassa ativiya thirapakatikassa puggalassa vasena vutto siyā, uttaragāthāhipi saṃsandati eva appakasseva cīvarassa senāsanassa ca vakkhamānattā.

126所谓“相称”，意指在服装、住所等细节上依照规矩，诸如依佛教戒律由长老许可，或依佛教传统所规定之适量，用以遮盖身体禁忌之处。这里“目的”或“利益”是指世尊所说的用意，既含避免感官烦恼侵扰及遮隐羞耻耻辱之意。由此解释修行住处之衣服，乃指依戒法分配与适当围遮之意。

Kappiyanti yaṃ kappiyakappiyānulomesu khomādīsu aññataranti attho. Tañce chādetīti kappiyaṃ cīvaraṃ samānaṃ chādetabbaṃ ṭhānaṃ chādeti ce, satthārā anuññātajātiyaṃ santaṃ heṭṭhimantena anuññātapamāṇayuttaṃ ce hotīti attho. Idamatthikanti idaṃ payojanatthaṃ satthārā vuttapayojanatthaṃ yāvadeva sītādipaṭighātanatthañceva hirīkopīnapaṭicchādanatthañcāti attho. Etena kāyaparihāriyaṃ cīvaraṃ tattha itarītarasantosañca vadati.

127『坐卧处』者，称为床榻，即四围合拢、宽大稳定可坐之座。因其四周结合成座，能使坐者扶靠，所以叫之。所谓以树叶覆盖破布称为席等物，防止宫殿屋瓦雨水滴落，众天神雨水不侵其住所，成就坚固宫殿之意。此座乃极端庄严舒适之所，确可令坐于其上的贵族子弟安心入眠。因此称为『为僧伽修行者利益所设之处，利护戒行清净比丘之所』。

Pallaṅkena nisinnassāti pallaṅkaṃ vuccati samantato ūrubaddhāsanaṃ, tena nisinnassa, tisandhipallaṅkaṃ ābhujitvā nisinnassāti attho. Jaṇṇukenābhivassatīti yassaṃ kuṭiyaṃ tathā nisinnassa deve vassante jaṇṇukadvayaṃ vassodakena na temiyati, ettakampi sabbapariyantasenāsanaṃ , sakkā hi tattha nisīditvā atthakāmarūpena kulaputtena sadatthaṃ nipphādetuṃ. Tenāha ‘‘alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti.

128长老以此四偈，为那些虽为比丘，然心生俗欲、未得满足者，开示提升戒心之言。偈中云『谁是乐者』者，意指『乐受』。苦者谓苦受之异变。『见者增』者，谓依智慧之观察，见真实本质无我无常者，则能见真实。乐受虽于享乐时如进美食，然其生灭时即变苦。此即苦观之所显现也。『苦见』者，即观苦受正见。苦受虽为刺激如刺入肉体，入口不入身亦生痛苦，立起亦令身体不安，苦如此现前生起、持续、消散。长老据此以苦观为核心而宣说，云『苦者即纷扰，不安』（三藏节录），两受间者，谓苦乐受二者之中位，不苦亦不乐。以此于真实悟达时，无执著于苦乐受。何故于世间？以苦乐受为缘，认知五取蕴皆为有为烦恼网制造，断其束缚则不再被烦恼缠绕。如俗家天神等其他界众生，若无此解，束缚不解，不能断除习气仇怨，亦无超越之后世。

Evaṃ thero imāhi catūhi gāthāhi ye te bhikkhū mahicchā asantuṭṭhā, tesaṃ paramukkaṃsagataṃ sallekhaovādaṃ pakāsetvā idāni vedanāmukhena bhāvanārāmasantosaṃ dassento ‘‘yo sukha’’ntiādimāha. Tattha sukhanti sukhavedanaṃ. Dukkhatoti vipariṇāmadukkhato. Addāti addasa, vipassanāpaññāsahitāya maggapaññāya yathābhūtaṃ yo apassīti attho. Sukhavedanā hi paribhogakāle assādiyamānāpi visamissaṃ viya bhojanaṃ vipariṇāmakāle dukkhāyeva hoti. Tenettha dukkhānupassanaṃ dasseti. Dukkhamaddakkhi sallatoti dukkhavedanaṃ yo sallanti passi. Dukkhavedanā hi yathā sallaṃ sarīraṃ anupavisantampi anupavisitvā ṭhitampi uddhariyamānampi pīḷanameva janeti, evaṃ uppajjamānāpi ṭhitippattāpi bhijjamānāpi vibādhatiyevāti. Etenettha dukkhānupassanaṃyeva ukkaṃsetvā vadati, tena ca ‘‘yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) vacanato vedanādvaye attattaniyagāhaṃ viniveṭheti. Ubhayantarenāti ubhayesaṃ antare, sukhadukkhavedanānaṃ majjhabhūte adukkhamasukheti attho. Nāhosīti yathābhūtāvabodhane attattaniyābhinivesanaṃ ahosi. Kena lokasmi kiṃ siyāti evaṃ vedanāmukhena pañcapi upādānakkhandhe parijānitvā tappaṭibaddhaṃ sakalakilesajālaṃ samucchinditvā ṭhito kena nāma kilesena lokasmiṃ baddho, devatādīsu kiṃ vā āyati siyā, aññadatthu chinnabandhano apaññattikova siyāti adhippāyo.

129今有误行之人，虽对正道虔敬之人言语贬斥，而赞叹我者，具四偈为论。偈中言『勿恶我』者，意谓此人心生恶忌，意欲败坏圣行。然如比丘等正法修习者，虽勤奋精进，因行为懈怠、信解不明者，未达正见于缘起等法，望闻佛经，恭听戒法，乃生不敬惜。此类心志薄弱之人，若处我近当警惕，勿使其生邪心。何故？于人间世，以何法为存在？何法令众生集结？何法令尊者授教？皆徒然无益，缘毗缚生心执着，仍受无明荼毒也。此即无明之支配，不能自解之虑。

Idāni micchāpaṭipanne puggale garahanto sammāpaṭipanne pasaṃsanto ‘‘mā me’’tiādikā catasso gāthā abhāsi. Tattha mā me kadāci pāpicchoti yo asantaguṇasambhāvanicchāya pāpiccho , samaṇadhamme ussāhābhāvena kusīto, tatoyeva hīnavīriyo, saccapaṭiccasamuppādādipaṭisaṃyuttassa sutassa abhāvena appassuto, ovādānusāsanīsu ādarābhāvena anādaro, tādiso atihīnapuggalo mama santike kadācipi mā hotu. Kasmā? Kena lokasmi kiṃ siyāti lokasmiṃ sattanikāye tassa tādisassa puggalassa kena ovādena kiṃ bhavitabbaṃ, kena vā katena kiṃ siyā, niratthakamevāti attho.

130所谓多闻者，谓闻法甚多，持戒整齐，且经常修习经文唱诵各分别，具有广博知识，具慧解脱之力，能证真实，且在戒行上稳固，如此人当留于吾教法中，愿与共处。

Bahussuto cāti yo puggalo sīlādipaṭisaṃyuttassa suttageyyādibhedassa bahuno sutassa sambhavena bahussuto, dhammojapaññāya pārihāriyapaññāya paṭivedhapaññāya ca vasena medhāvī, sīlesu ca suṭṭhu patiṭṭhitattā susamāhito, cetosamathaṃ lokiyalokuttarabhedaṃ cittasamādhānaṃ anuyutto, tādiso puggalo mayhaṃ matthakepi tiṭṭhatu, pageva sahavāso.

131所谓恼乱绵延者，是指因所作之业、各种欲乐等带来诸色染污，连续不绝，内心烦乱之心态。如此者，不具断除烦恼之见，虽有善道相似，实则远离涅槃，远离苦灭正道。

Yo papañcamanuyuttoti yo pana puggalo kammārāmatādivasena rūpābhisaṅgādivasena ca pavattiyā papañcanaṭṭhena taṇhādibhedaṃ papañcaṃ anuyutto, tattha ca anādīnavadassanena abhirato magasadiso, so nibbānaṃ virādhayi, so nibbānā suvidūravidūre ṭhito.

132反之，能舍弃烦恼绵延者，是能够断除渴爱及烦乱执着，依诸圣道修学，乐于修禅定精进，乃至证入无烦恼之解脱境界者，此人当得涅槃，得成就其所求。

Yo ca papañcaṃ hitvānāti yo pana puggalo taṇhāpapañcaṃ pahāya tadabhāvato nippapañcassa nibbānassa pathe adhigamupāye ariyamagge rato bhāvanābhisamaye abhirato, so nibbānaṃ ārādhayi sādhesi adhigacchīti attho.

133有一天，长老看到自己的小弟子雷瓦达长老，隐蔽在带刺的荆棘树和尼刺树丛中，或栖居于无水之荒地，见状称赞说：“（你去）乡村吧！”并诵出两句诗。诗中说：“在乡村，无论是谁，即使是阿拉汉，也不获得身体解脱，但却能获得心识解脱。他们无法搅动心识，即便有天神的感召，因此无论是在乡村还是林野，或其他阿拉汉栖息之处，该土地都是怡人的可爱之地。”

Athekadivasaṃ thero attano kaniṭṭhabhātikassa revatattherassa kaṇṭakanicitakhadirarukkhasañchanne nirudakakantāre vāsaṃ disvā taṃ pasaṃsanto ‘‘gāme vā’’tiādikā dve gāthā abhāsi. Tattha gāme vāti kiñcāpi arahanto gāmante kāyavivekaṃ na labhanti, cittavivekaṃ pana labhanteva. Tesañhi dibbapaṭibhāgānipi ārammaṇāni cittaṃ cāletuṃ na sakkonti, tasmā gāme vā hotu araññādīsu aññataraṃ vā, yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakanti so bhūmippadeso ramaṇīyo evāti attho.

134所谓林野，意即长满稠密树木、池塘和清净水源的树林，是美丽怡人之所。所谓“哪里”，乃指那些树林，不似寻常的欲界贪爱者所喜爱之地。所谓“无贪”，是指无欲望的、尽断染污者，就像蜂与蜜蜂，在莲花池般同种洁净树林中欢居。因他们非欲界的寻乐者，故称为无贪者。

Araññānīti supupphitatarusaṇḍamaṇḍitāni vimalasalilāsayasampannāni araññāni ramaṇīyānīti sambandho. Yatthāti yesu araññesu vikasitesu viya ramamānesu kāmapakkhiko kāmagavesako jano na ramati. Vītarāgāti vigatarāgā pana khīṇāsavā bhamaramadhukarā viya padumavanesu tathārūpesu araññesu ramissantīti. Na te kāmagavesinoti yasmā te vītarāgā kāmagavesino na hontīti attho.

135又有一回，长老苦恼于一名恶道婆罗门，生恻隐心而收他为弟子，授予上座比丘戒，随后像一沙门出家游行。一天，他因对该人的善根感到欢喜而开示说道：“（你如同）宝藏仓库。”宝藏仓库指堆叠放置的金、银、铜或黄金密藏之处。苦道恶人的慈悲，是为了帮他找到安稳活命的方法，示意说：“快来，我将示你如何幸福生活。”他伸出手掌说：“拿着这个，安乐生活吧！”就如两名执杖之人所说：“我们必用这无形或有形之杖管理僧团。”他是个寻找过错者，怀揣查明所有过失及戒律的愿望，旁观者之间火药味浓厚，故被任命为主管。即使苦道众生说：“拿着这宝藏”，欣然接受而无怒者，他便应如此善待，不生瞋恨，而当其说：“师父，请你再说一次这话”时，应予允许。所谓“持杖者”，即对戒规负责任，心怀信解、行持正法，常住僧团，乐于护持，教诲调伏过失者，如同正觉者。此乃佛陀所赞：“我说持杖者即持杖者；我说不持杖者即不持杖者。善者安然无恙。”慧者皆具法喜智慧。如此贤者当受恭敬事奉。尊重这类师者，使之受僧团尊敬乃至增长，无受损。

Puna thero rādhaṃ nāma duggatabrāhmaṇaṃ anukampāya pabbājetvā, upasampādetvā tameva pacchāsamaṇaṃ katvā vicaranto ekadivasaṃ tassa ca subbacabhāvena tussitvā ovādaṃ dento ‘‘nidhīnaṃvā’’tiādimāha. Tattha nidhīnaṃvāti tattha tattha nidahitvā ṭhapitānaṃ hiraññasuvaṇṇādipūrānaṃ nidhikumbhīnaṃ. Pavattāranti kicchajīvike duggatamanusse anukampaṃ katvā ‘‘ehi te sukhena jīvituṃ upāyaṃ dassessāmī’’ti nidhiṭṭhānaṃ netvā hatthaṃ pasāretvā ‘‘imaṃ gahetvā sukhaṃ jīvāhī’’ti ācikkhitāraṃ viya. Vajjadassinanti dve vajjadassino – ‘‘iminā naṃ asāruppena vā khalitena vā saṅghamajjhe niggaṇhissāmī’’ti randhagavesako ca, aññātaṃ ñāpetukāmo ñātaṃ assādento sīlādivuddhikāmatāya taṃ taṃ vajjaṃ olokento ullumpanasabhāvasaṇṭhito cāti, ayaṃ idha adhippeto. Yathā hi duggatamanusso ‘‘imaṃ nidhiṃ gaṇhāhī’’ti niggayhamānopi nidhidassane kopaṃ na karoti, pamuditova hoti, evaṃ evarūpesu puggalesu asāruppaṃ vā khalitaṃ vā disvā ācikkhante kopo na kātabbo, tuṭṭhacitteneva bhavitabbaṃ, ‘‘bhante, punapi maṃ evarūpaṃ vadeyyāthā’’ti pavāretabbameva. Niggayhavādinti yo vajjaṃ disvā ayaṃ me saddhivihāriko, antevāsiko, upakārakoti acintetvā vajjānurūpaṃ tajjento paṇāmento daṇḍakammaṃ karonto sikkhāpeti, ayaṃ niggayhavādī nāma sammāsambuddho viya. Vuttañhetaṃ – ‘‘niggayha niggayhāhaṃ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi. Yo sāro so ṭhassatī’’ti (ma. ni. 3.196). Medhāvinti dhammojapaññāya samannāgataṃ. Tādisanti evarūpaṃ paṇḍitaṃ. Bhajeti payirupāseyya. Tādisañhi ācariyaṃ bhajamānassa antevāsikassa seyyo hoti, na pāpiyo, vuḍḍhiyeva hoti, no parihānīti attho.

136有一回，圣弟子阿沙基众在蜂巢般肮脏的虫巢中，众比丘受持戒律聚集，长老摩嘎剌那也同往指导住持阿沙基虫巢的弟子，不间断地给以教诲，他诵一偈：“说教者当给予劝诫。”此处“给予劝诫”即是授予劝导训诫；“劝诫”又即劝告及实施规劝。或在发生事件时说教即是劝诫；事未发生亦劝告，其意在预示未来。面对面则明言劝诫，派遣使者或宣说教法则是训导；反复反复说亦是规劝。所谓“不善行”，即指禁止恶法；对善法则予以确立。如此之人乃真才德者，受良善者所亲近。反之，恶徒恶人若离世间，失去生活眼目，虽入出家门，劝诫规劝即不悦，不受欢迎。

Athekadā assajipunabbasukehi kīṭāgirismiṃ āvāse dūsite satthārā āṇatto attano parisāya mahāmoggallānena ca saddhiṃ tattha gato dhammasenāpati assajipunabbasukesu ovādaṃ anādiyantesu imaṃ gāthamāha. Tattha ovadeyyāti ovādaṃ anusiṭṭhiṃ dadeyya. Anusāseyyāti tasseva pariyāyavacanaṃ. Atha vā uppanne vatthusmiṃ vadanto ovadati nāma, anuppanne ‘‘ayasopi te siyā’’tiādiṃ anāgataṃ uddissa vadanto anusāsati nāma. Sammukhā vadanto vā ovadati nāma, parammukhā dūtaṃ, sāsanaṃ vā pesetvā vadanto anusāsati nāma. Sakiṃ vadanto vā ovadati nāma, punappunaṃ vadanto anusāsati nāma. Asabbhā cāti akusalā dhammā ca nivāraye, kusale dhamme ca patiṭṭhāpeyyāti attho. Satañhi soti evarūpo puggalo sādhūnaṃ piyo hoti. Ye pana asantā asappurisā vitiṇṇaparalokā āmisacakkhukā jīvikatthāya pabbajitā, tesaṃ so ovādako anusāsako ‘‘na tvaṃ amhākaṃ upajjhāyo, na ācariyo, kasmā amhe vadasī’’ti evaṃ mukhasattīhi vijjhantānaṃ appiyo hotīti.

137“开始说法的老师，是具因缘依止者”，这是比丘中流传的传说。他诵出偈说：“非彼，此乃他者。”这里“它者”指他属于自己兄弟族系、游方日久的人。那位老师正在讲授痛苦之相教义（指受身苦），此长老修习修行之道，获得圣弟子智慧之最初基础。好似老师把真理种子播下，立定扎根，滴水入耳，慧乐般接受。此教无虚，听闻后，对我而言有效，乃具足条件的最高弟子所应得。故有言“我得解脱”等。

‘‘Yaṃ ārabbha satthā dhammaṃ deseti, so eva upanissayasampanno’’ti bhikkhūsu kathāya samuṭṭhitāya ‘‘nayidameta’’nti dassento ‘‘aññassā’’ti gāthamāha. Tattha aññassāti attano bhāgineyyaṃ dīghanakhaparibbājakaṃ sandhāyāha. Tassa hi satthārā vedanāpariggahasutte (ma. ni. 2.205-206) desiyamāne ayaṃ mahāthero bhāvanāmagge adhigantvā sāvakapāramīñāṇassa matthakaṃ patto. Sotamodhesimatthikoti satthāraṃ bījayamāno ṭhito atthiko hutvā sussūsanto sotaṃ odahiṃ. Taṃme amoghaṃ savananti taṃ tathā sutaṃ savanaṃ mayhaṃ amoghaṃ avañjhaṃ ahosi, aggasāvakena pattabbaṃ sampattīnaṃ avassayo ahosi. Tenāha ‘‘vimuttomhī’’tiādi.

138这里所说“前生住处”，即自己和他者前世知识所在。誓愿说我从未拥有，乃是权宜之计。以此作为参考，认知之心、超自然知识、众生终后生死重生之知识，皆以此为依据。所谓“我无此记忆”，指此等禅定分别智慧状态下心之操作未曾存有。佛祖如同诸佛入经之道，弟子之德性悉皆具足，故不为得道施行视听细节之繁杂活动所累，以示此理。

Tattha neva pubbenivāsāyāti attano paresañca pubbenivāsajānanañāṇatthāya, paṇidhī me neva vijjatīti yojanā. Parikammakaraṇavasena tadatthaṃ cittapaṇidhānamattampi nevatthi neva ahosīti attho. Cetopariyāyāti cetopariyañāṇassa. Iddhiyāti iddhividhañāṇassa. Cutiyā upapattiyāti, sattānaṃ cutiyā upapattiyā ca jānanañāṇāya cutūpapātañāṇatthāya. Sotadhātuvisuddhiyāti dibbasotañāṇassa. Paṇidhī me na vijjatīti imesaṃ abhiññāvisesānaṃ atthāya parikammavasena cittassa paṇidhi cittābhinīhāro me natthi nāhosīti attho. Sabbaññuguṇā viya hi buddhānaṃ aggamaggādhigameneva sāvakānaṃ sabbe sāvakaguṇā hatthagatā honti, na tesaṃ adhigamāya visuṃ parikammakaraṇakiccaṃ atthīti.

139有关树根等的三句偈颂，记载于鸽形鬼（一种夜叉）打击时所坐，因其自心念萎顿之火焰而说。据是处，『剃头』非指头发未刮，而是指剃除头发。『披披袈裟坐下』意为披着袈裟安坐。有云曰：「披袈裟是最好的披盖」，表示法师为出家人之尊称，「以智慧为上长老」，谓长老中以智慧最为尊胜，「于弟子众中乃最智慧」，意同。『修禅定』意指由专注之根本入门及禅那的特征入门而修习禅定，常因多修习禅定而住世。

Rukkhamūlantiādikā tisso gāthā kapotakandarāyaṃ viharantassa yakkhena pahatakāle samāpattibalena attano nibbikāratādīpanavasena vuttā. Tattha muṇḍoti na voropitakeso. Saṅghāṭipārutoti saṅghāṭiṃ pārupitvā nisinno. ‘‘Saṅghāṭiyā supāruto’’ti ca paṭhanti. Paññāya uttamo theroti thero hutvā paññāya uttamo, sāvakesu paññāya seṭṭhoti attho. Jhāyatīti ārammaṇūpanijjhānena lakkhaṇūpanijjhānena ca jhāyati, bahulaṃ samāpattivihārena viharatīti attho.

140『受摄』即至彼界限之意，谓当被夜叉击中头部时，立时达到了无念第四禅果位，依圣者独处修行而得受摄，即完备无念第四禅果位之境界。这里用「过去彼时亦然」为当时言辞。

Upeto hoti tāvadeti yadā yakkhena sīse pahato, tāvadeva avitakkaṃ catutthajjhānikaphalasamāpattiṃ samāpanno ariyena tuṇhībhāvena upeto samannāgato ahosi. Atītatthe hi hotīti idaṃ vattamānavacanaṃ.

141『若山不可破坏』即指由于无明断灭，烦恼全灭的比丘，好比坚固如山。彼如磐石大山稳固，不因欲等外境所动摇，常住安立自在，意指其恒久清净断灭之身心。

Pabbatova na vedhatīti mohakkhayā bhinnasabbakileso bhikkhu. So selamayapabbato viya acalo suppatiṭṭhito iṭṭhādinā kenaci na vedhati, sabbattha nibbikāro hotīti attho.

142一日，某不实老人之房门上悬挂物，有一比丘阿拉汉说：「尊者，应当将圈圈收纳。」听后，他点头称善，随即将挂物拿开，收纳至圈圈中，说：「此物无可责怪。」并念诵偈诗『无上净土』之意。

Athekadivasaṃ therassa asatiyā nivāsanakaṇṇe olambante aññataro sāmaṇero, ‘‘bhante, parimaṇḍalaṃ nivāsetabba’’nti āha. Taṃ sutvā ‘‘bhaddaṃ tayā suṭṭhu vutta’’nti sirasā viya sampaṭicchanto tāvadeva thokaṃ apakkamitvā parimaṇḍalaṃ nivāsetvā ‘‘mādisānaṃ ayampi dosoyevā’’ti dassento ‘‘anaṅgaṇassā’’ti gāthamāha.

143临终时显示自己心念安静，告诫他人不应欢喜等，说了两句偈颂，宣说「两者皆是此处」。这里『两者』指的是过去、未来等时相。『此世灭时，即死，即名死。无死可得。』意指死即终结，无永恒存在。并解释『两者时相』即指中年以后，老迈时，年轻时等死时的分别。由此劝诫应正修行，布施正道，不应自毁身心承受大苦患。最后以时间无法跨越为喻，提醒莫逾越故界限。

Puna maraṇe jīvite ca attano samacittataṃ dassento ‘‘nābhinandāmī’’tiādinā dve gāthā vatvā paresaṃ dhammaṃ kathento ‘‘ubhayena mida’’ntiādinā gāthādvayamāha. Tattha ubhayenāti ubhayesu, ubhosu kālesūti attho. Midanti ma-kāro padasandhikaro. Idaṃ maraṇameva, maraṇaṃ attheva nāma, amaraṇaṃ nāma natthi. Kesu ubhosu kālesūti āha ‘‘pacchā vā pure vā’’ti majjhimavayassa pacchā vā jarājiṇṇakāle pure vā daharakāle maraṇameva maraṇaṃ ekantikameva. Tasmā paṭipajjatha sammā paṭipattiṃ pūretha vippaṭipajjitvā mā vinassatha apāyesu mahādukkhaṃ mānubhavatha. Khaṇo vo mā upaccagāti aṭṭhahi akkhaṇehi vivajjito ayaṃ navamo khaṇo mā tumhe atikkamīti attho.

144一日，见到长老玛哈果提德，称赞其美德，说「安然无恙」等三句偈颂。为解释偈意，再以长老为依托说「不懈怠」等句。此处『不懈怠』今意为不松懈，是指远离烦恼及苦，减轻烦恼之意。『清净心态』即心无怀疑及拒绝等诸恶品，正心清净不动摇。

Athekadivasaṃ āyasmantaṃ mahākoṭṭhikaṃ disvā tassa guṇaṃ pakāsento ‘‘upasanto’’tiādinā tisso gāthā abhāsi. Tattha anuddesikavasena ‘‘dhunātī’’ti vuttamevatthaṃ puna therasannissitaṃ katvā vadanto ‘‘appāsī’’tiādimāha. Tattha appāsīti adhunā pahāsīti attho. Anāyāsoti aparissamo, kilesadukkharahitoti attho. Vippasanno anāviloti vippasanno asaddhiyādīnaṃ abhāvena suṭṭhu pasannacitto anāvilasaṅkappatāya anāvilo.

145不可信赖者是指不相信、怀疑天子迭瓦达德的话，摇动了他的见解，于是在座的瓦吉婆多子弟中开始说了起来。这里所说的“不可信赖者”，即指那些在一群未经修持的外行人中，这样的人是不能被信赖的。正如你们曾经生起“迭瓦达德修行正当”的信心一样。所谓“家奴”，即俗家人。在俗家人之中，虽曾有善行，但本质不坚固不稳定如同葫芦中积水，如同干涸的盐水坑，或者如同未被封闭的疤痂罐子，因此有些人起初表现良好，即使站立不倒，后来却变坏。不像迭瓦达德，昔日清净守戒，成就了超感神通，获得了果位赞誉，如今却成为利益尽失、羽翼破损的秃鹳，如此类人仅凭表面不能信赖。有些人由于善友的影响，起初虽表现不良，但后来通过善友结交，变得良善，因此对于迭瓦达德这样的人，不能仅凭表面形态信赖为“良善”。此意即是。

Na vissaseti gāthā devadattaṃ saddahitvā tassa diṭṭhiṃ rocetvā ṭhite vajjiputtake ārabbha vuttā. Tattha na vissaseti vissaṭṭho na bhaveyya, na saddaheyyāti attho. Ekatiyesūti ekaccesu anavaṭṭhitasabhāvesu puthujjanesu. Evanti yathā tumhe ‘‘devadatto sammā paṭipanno’’ti vissāsaṃ āpajjittha, evaṃ. Agārisūti gahaṭṭhesu. Sādhūpi hutvānāti yasmā puthujjanabhāvo nāma assapiṭṭhe ṭhapitakumbhaṇḍaṃ viya thusarāsimhi nikhātakhāṇukaṃ viya ca anavaṭṭhito, tasmā ekacce ādito sādhū hutvā ṭhitāpi pacchā asādhū honti. Yathā devadatto pubbe sīlasampanno abhiññāsamāpattilābhī hutvā lābhasakkārapakato idāni parihīnaviseso chinnapakkhakāko viya āpāyiko jāto. Tasmā tādiso diṭṭhamattena ‘‘sādhū’’ti na vissāsitabbo. Ekacce pana kalyāṇamittasaṃsaggābhāvena ādito asādhū hutvāpi pacchā kalyāṇasaṃsaggena sādhū hontiyeva, tasmā devadattasadise sādhupatirūpe ‘‘sādhū’’ti na vissāseyyāti attho.

146那些贪欲等心念污染未断除的人，是恶劣不良的。那些污染已断除的人，是善良的。为了显现“贪欲”心的存在与否，有一偈颂说明。为了非常清晰地显示善良特征，再用另一连颂解释：“其所规则者……”。

Yesaṃ kāmacchandādayo cittupakkilesā avigatā, te asādhū. Yesaṃ te vigatā, te sādhūti dassetuṃ ‘‘kāmacchando’’ti gāthaṃ vatvā asādhāraṇato ukkaṃsagataṃ sādhulakkhaṇaṃ dassetuṃ ‘‘yassa sakkariyamānassā’’tiādinā gāthādvayaṃ vuttaṃ.

147为了极为清晰地显示这一点，圣者自己举例说明，称之为“大海”等偈颂。这里的“大海”，即为宽广的大海、大地、岩石、山丘，自东方开始的风，皆凭自身的无意识功能彼此承载支撑，不依赖于反作用力。而圣者因为阿拉汉的住持力量，在最高境界中，无论何处均具平等的静止不动状态。由此圣者的解脱及其自在的无上果乐，正如大海等比喻喻示，无可争辩，完全无有鲁莽进犯之处。

Asādhāraṇato pana ukkaṃsagataṃ taṃ dassetuṃ satthāraṃ attānañca udāharanto ‘‘mahāsamuddo’’tiādikā gāthā abhāsi. Tattha mahāsamuddoti ayaṃ mahāsamuddo, mahāpathavī selo pabbato, puratthimādibhedato anilo ca attano acetanābhāvena iṭṭhāniṭṭhaṃ sahanti, na paṭisaṅkhānabalena, satthā pana yassā arahattuppattiyā vasena uttame tādibhāve ṭhito iṭṭhādīsu sabbattha samo nibbikāro, tassā satthu varavimuttiyā aggaphalavimuttiyā te mahāsamuddādayo upamāya upamābhāvena na yujjanti kalabhāgampi na upentīti attho.

148“顺转法轮者”是指顺应与承接佛陀所转法轮的圣者。长老是指具足不退转的持戒法器之人。“大智者”是指具有大智慧的人。定摄入指的是熟练的止与无上禅定所成的定力。与大地等异的状态，指的是恒常而清净的现境中，大地与火等障碍俱无侵入，彼此相对清静。因此有偈语说“不污秽、不败坏”。

Cakkānuvattakoti satthārā vattitassa dhammacakkassa anuvattako. Theroti asekkhehi sīlakkhandhādīhi samannāgamena thero. Mahāñāṇīti mahāpañño. Samāhitoti upacārappanāsamādhinā anuttarasamādhinā ca samāhito. Paṭhavāpaggisamānoti iṭṭhādiārammaṇasannipāte nibbikāratāya pathaviyā āpena agginā ca sadisavuttiko. Tenāha ‘‘na rajjati na dussatī’’ti.

149“智慧度已成”是指居士的智慧圆满、达到彼岸的境界。“大佛”指的是觉者，因具有远胜众生的慧力，具快速断尽烦恼之力。 “大智者”指透彻理解佛法要义、掌握教法脉络之人。智慧有四种、十六种、四十四种及三十七种之划分。由于他们智慧皆圆满无缺，且造诣通达，因此这位大长老被尊称为“具有广大智力”的阿拉汉。世尊如是称说曰——

Paññāpāramitaṃ pattoti sāvakañāṇassa pāramiṃ pārakoṭiṃ patto. Mahābuddhīti mahāputhuhāsajavanatikkhanibbedhikabhāvappattāya mahatiyā buddhiyā paññāya samannāgato. Mahāmatīti dhammanvayaveditasaṅkhātāya mahatiyā nayaggāhamatiyā samannāgato. Ye hi te catubbidhā, soḷasavidhā, catucattālīsavidhā, tesattatividhā ca paññappabhedā. Tesaṃ sabbaso anavasesānaṃ adhigatattā mahāpaññatā divisesayogato ca ayaṃ mahāthero sātisayaṃ ‘‘mahābuddhī’’ti vattabbataṃ arahati. Yathāha bhagavā –

150「贤明者啊，比丘，舍利弗是贤明者；具有大智慧者啊，比丘，舍利弗是大智者；外人智慧者啊，比丘，舍利弗是外人智慧者；善笑智慧者啊，比丘，舍利弗是善笑智慧者；灵巧智慧者啊，比丘，舍利弗是灵巧智慧者；锐利智慧者啊，比丘，舍利弗是锐利智慧者；能断恶智慧者啊，比丘，舍利弗是能断恶智慧者。」诸如此类（《中部尼》3.93）。

‘‘Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño, bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto’’tiādi (ma. ni. 3.93).

151因此，关于智慧等诸法的区分和分别观察，有四种善巧的根本条件：善巧于界、善巧于处、善巧于缘起、善巧于所立处。依这四种根本条件，谓之智慧明达。针对大智慧等诸法的区分辨别，在巴利语中说——

Tatthāyaṃ paṇḍitabhāvādīnaṃ vibhāgavibhāvanā. Dhātukusalatā, āyatanakusalatā, paṭiccasamuppādakusalatā, ṭhānāṭṭhānakusalatāti imehi catūhi kāraṇehi paṇḍito. Mahāpaññatādīnaṃ vibhāgadassane ayaṃ pāḷi –

152「何谓大智慧？谓于广大法义加以圆彻理解，谓于广大事理加以圆彻理解，谓于广大语说加以圆彻理解，谓于广大辩才加以圆彻理解，谓于广大戒法法集加以圆彻理解，谓于广大定法法集加以圆彻理解，谓于广大慧法法集加以圆彻理解，谓于广大解脱法法集加以圆彻理解，谓于广大解脱知见法集加以圆彻理解，谓于广大处所加以圆彻理解，谓于广大禅住境界加以圆彻理解，谓于广大圣谛加以圆彻理解，谓于广大念处加以圆彻理解，谓于广大正勤加以圆彻理解，谓于广大神通根基加以圆彻理解，谓于广大根意加以圆彻理解，谓于广大力加以圆彻理解，谓于广大觉支加以圆彻理解，谓于广大圣道加以圆彻理解，谓于广大出家果加以圆彻理解，谓于广大神通力加以圆彻理解，谓于大最终法涅槃加以圆彻理解，皆谓大智慧」。

‘‘Katamā mahāpaññā? Mahante atthe pariggaṇhātīti mahāpaññā, mahante dhamme pariggaṇhātīti mahāpaññā, mahantā niruttiyo pariggaṇhātīti mahāpaññā, mahantāni paṭibhānāni pariggaṇhātīti mahāpaññā, mahante sīlakkhandhe pariggaṇhātīti mahāpaññā, mahante samādhikkhandhe pariggaṇhātīti mahāpaññā, mahante paññākkhandhe pariggaṇhātīti mahāpaññā, mahante vimuttikkhandhe pariggaṇhātīti mahāpaññā, mahante vimuttiñāṇadassanakkhandhe pariggaṇhātīti mahāpaññā, mahantāni ṭhānāṭṭhānāni pariggaṇhātīti mahāpaññā, mahantā vihārasamāpattiyo pariggaṇhātīti mahāpaññā, mahantāni ariyasaccāni pariggaṇhātīti mahāpaññā, mahante satipaṭṭhāne pariggaṇhātīti mahāpaññā, mahante sammappadhāne pariggaṇhātīti mahāpaññā, mahante iddhipāde pariggaṇhātīti mahāpaññā, mahantāni indriyāni pariggaṇhātīti mahāpaññā, mahantāni balāni pariggaṇhātīti mahāpaññā, mahante bojjhaṅge pariggaṇhātīti mahāpaññā, mahante ariyamagge pariggaṇhātīti mahāpaññā, mahantāni sāmaññaphalāni pariggaṇhātīti mahāpaññā, mahantā abhiññāyo pariggaṇhātīti mahāpaññā, mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti mahāpaññā.

153「何谓小碎智慧？谓于新的各蕴现起之智，谓于新的各界现起之智，谓于新的各处现起之智，谓于新的各缘起现起之智，谓于新的空无相观察之智，谓于新的法义现起之智，谓于新的事诸法现起之智，谓于新的语义现起之智，谓于新的辩才现起之智，谓于新的戒法法集现起之智，谓于新的定法法集现起之智，谓于新的慧法法集现起之智，谓于新的解脱法法集现起之智，谓于新的解脱知见法集现起之智，谓于新的处所现起之智，谓于新的禅住境界现起之智，谓于新的圣谛现起之智，谓于新的念处现起之智，谓于新的正勤现起之智，谓于新的神通根基现起之智，谓于新的根意现起之智，谓于新的力现起之智，谓于新的觉支现起之智，谓于新的圣道现起之智，谓于新的出家果现起之智，谓于世俗凡夫超越最胜涅槃之智，皆谓小碎智慧。」

‘‘Katamā puthupaññā? Puthunānākhandhesu ñāṇaṃ pavattatīti puthupaññā , puthunānādhātūsu ñāṇaṃ pavattatīti puthupaññā, puthunānāāyatanesu ñāṇaṃ pavattatīti puthupaññā, puthunānāpaṭiccasamuppādesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsuññatamanupalabbhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāatthesu ñāṇaṃ pavattatīti puthupaññā, puthunānādhammesu ñāṇaṃ pavattatīti puthupaññā, puthunānāniruttīsu ñāṇaṃ pavattatīti puthupaññā, puthunānāpaṭibhānesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsīlakkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsamādhikkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāpaññākkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāvimuttikkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāvimuttiñāṇadassanakkhandhesu ñāṇaṃ pavattatīti puthupaññā, puthunānāṭhānāṭṭhānesu ñāṇaṃ pavattatīti puthupaññā, puthunānāvihārasamāpattīsu ñāṇaṃ pavattatīti puthupaññā, puthunānāariyasaccesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsatipaṭṭhānesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsammappadhānesu ñāṇaṃ pavattatīti puthupaññā, puthunānāiddhipādesu ñāṇaṃ pavattatīti puthupaññā, puthunānāindriyesu ñāṇaṃ pavattatīti puthupaññā, puthunānābalesu ñāṇaṃ pavattatīti puthupaññā, puthunānābojjhaṅgesu ñāṇaṃ pavattatīti puthupaññā, puthunānāariyamaggesu ñāṇaṃ pavattatīti puthupaññā, puthunānāsāmaññaphalesu ñāṇaṃ pavattatīti puthupaññā, puthunānāabhiññāsu ñāṇaṃ pavattatīti puthupaññā, puthujjanasādhāraṇe dhamme atikkamma paramatthe nibbāne ñāṇaṃ pavattatīti puthupaññā.

154「何谓和乐智慧？此处或多和乐多感受多满足多欢愉者，谓圆满戒法；多和乐…如是…多欢愉者谓圆满根意约摄；多和乐…如是…多欢愉者谓圆满饮食节制；多和乐…如是…多欢愉者谓圆满警觉勤修；多和乐…如是…多欢愉者谓圆满戒法法集、定法法集、慧法法集、解脱法法集、解脱知见法集，谓圆满根本智慧；谓圆满禅住境界，谓圆满圣谛之辨；谓修习念处，谓修习正勤，谓修习神通根基，谓修习根意，谓修习力，谓修习觉支，谓修习圣道，谓证得出家果，谓证得神通力，谓证得最终涅槃，这即是和乐智慧。多和乐多感受多满足多欢愉者亦能证知神通，亦能证得最终涅槃，皆谓和乐智慧。」

‘‘Katamā hāsapaññā? Idhekacco hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlāni paripūretīti hāsapaññā, hāsabahulo…pe… pāmojjabahulo indriyasaṃvaraṃ paripūretīti hāsapaññā, hāsabahulo…pe… pāmojjabahulo bhojane mattaññutaṃ paripūretīti hāsapaññā, hāsabahulo…pe… pāmojjabahulo jāgariyānuyogaṃ paripūretīti hāsapaññā, hāsabahulo…pe… pāmojjabahulo sīlakkhandhaṃ…pe… samādhikkhandhaṃ, paññākkhandhaṃ, vimuttikkhandhaṃ, vimuttiñāṇadassanakkhandhaṃ paripūretīti…pe… paṭivijjhatīti. Vihārasamāpattiyo paripūretīti, ariyasaccāni paṭivijjhatīti, satipaṭṭhāne bhāvetīti, sammappadhāne bhāvetīti, iddhipāde bhāvetīti, indriyāni bhāvetīti, balāni bhāvetīti, bojjhaṅge bhāvetīti, ariyamaggaṃ bhāvetīti…pe… sāmaññaphalāni sacchikarotīti hāsapaññā, hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo abhiññāyo paṭivijjhatīti hāsapaññā; hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti hāsapaññā.

155「何谓无常智慧？凡过去、现在、未来之色法及其远近一切皆无常，迅速变化，谓为无常智慧。是无常智慧谓诸苦法迅速变化谓苦无常智慧，谓诸无我法迅速变化谓无我无常智慧；任何受感受……以及一切识法过去、现在、未来，一切识法无常、迅速变化谓无常智慧，识法苦、迅速变化谓苦无常智慧，识法无我、迅速变化谓无我无常智慧。眼根……老死过去、现在、未来，一切皆无常、迅速变化谓无常智慧，诸苦、迅速变化谓苦无常智慧，诸无我、迅速变化谓无我无常智慧。」

‘‘Katamā javanapaññā? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti javanapaññā, dukkhato khippaṃ javatīti javanapaññā, anattato khippaṃ javatīti javanapaññā; yā kāci vedanā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… sabbaṃ viññāṇaṃ aniccato khippaṃ javatīti javanapaññā, dukkhato khippaṃ javatīti javanapaññā, anattato khippaṃ javatīti javanapaññā. Cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ, aniccato khippaṃ javatīti javanapaññā, dukkhato khippaṃ javatīti javanapaññā, anattato khippaṃ javatīti javanapaññā.

156「色法过去、现在、未来诸法无常生灭，以生灭为壤；苦法以怖惧为壤；无我法以无实体为壤，依此比较、观察、辨析、毁坏，成就色法止灭之涅槃速疾变化谓无常智慧……受、想、行、识……眼根……老死过去、现在、未来诸法无常、生灭、苦、无我，以此作为壤，比较、辨析、观察、毁坏，成就老死止灭之涅槃速疾变化谓无常智慧。」

‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti javanapaññā…pe… vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā.

157『色』者，过去、未来、现在之所有色法，皆无常，是因缘和合而生，必定灭尽，属于消亡法、衰败法、离欲法、灭尽法等。如是将此法作比较、彻底分析、消融、灭尽后，迅速息灭，此即名为迅慧。『受』『想』『行』『识』『眼』等亦同理。至于『老死』，亦为过去、未来、现在之所有老死，无常、因缘生起之法，是消亡法、衰败法、离欲法、灭尽法。将其依样比照、彻底分析、消灭了它，促使老死灭尽达至涅槃，亦名为迅慧。

‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe khippaṃ javatīti javanapaññā. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā.

158何为迅慧？迅慧即是迅速斩断烦恼的智慧。现起的欲念不住，不依附于欲念，乃舍弃、消除、断灭，致使无法再生，名为迅慧；现起的嗔恨念亦如是，不依附，不执着，舍弃了它，消除、断灭，致使其不复现起，此为迅慧；现起的害心念……及现行诸恶不善法，皆不依附，舍弃之、消除之、断灭之，不能复起，此为迅慧；现起的贪欲、不依附、舍弃、灭尽、断灭，至于嗔恚、痴惑、怨恨、毁谤、诽谤、嫉妒、欺诳、诡诈、傲慢、骄狂、狂妄、疏忽，及诸烦恼、诸恶行、诸造作果皆不依附，舍弃、消除、断灭，不生不起，此即为迅慧。在一处，存在四圣道，四圣果，四阿难通，六神通皆已达成，所得智慧真实显现，被名为迅慧。

‘‘Katamā tikkhapaññā? Khippaṃ kilese chindatīti tikkhapaññā, uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā; uppannaṃ byāpādavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā; uppannaṃ vihiṃsāvitakkaṃ nādhivāseti…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā; uppannaṃ rāgaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā; uppannaṃ dosaṃ…pe… uppannaṃ mohaṃ… uppannaṃ kodhaṃ… uppannaṃ upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti tikkhapaññā. Ekasmiṃ āsane cattāro ca ariyamaggā, cattāri sāmaññaphalāni, catasso paṭisambhidāyo, cha abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti tikkhapaññā.

159何为离惑慧？此慧者，有些人对一切诸造作常多憎厌，容易恶念，难安忍，不乐于一切造作，前先生起不欢喜心，厌恶贪结，厌恶恚结，厌恶痴结，厌恶怨恨……怨憎及一切恶行，离造作之法生起厌恶，生起憎恶，此即为离惑慧。

‘‘Katamā nibbedhikapaññā? Idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo bahimukho na ramati sabbasaṅkhāresu, anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā, anibbiddhapubbaṃ apadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā, anibbiddhapubbaṃ apadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā; anibbiddhapubbaṃ apadālitapubbaṃ kodhaṃ…pe… upanāhaṃ…pe… sabbe bhavagāmikamme nibbijjhati padāletīti nibbedhikapaññā’’ti (paṭi. ma. 3.6-7).

160如此按照上述分别，以广大智慧所具备的境界，被称为“大智慧”。

Evaṃ yathāvuttavibhāgāya mahatiyā paññāya samannāgatattā ‘‘mahābuddhī’’ti vuttaṃ.

161又应知，这位长老虽非追随著作般之观慧，以此理当明了其广大智慧。释言——

Apica anupadadhammavipassanāvasenāpi imassa therassa mahāpaññatā veditabbā. Vuttañhetaṃ –

162世尊曾曰：『比丘沙利佛，历八旬，每日修习观法入定。其时，比丘沙利佛有此三种专注禅定观照。』

‘‘Sāriputto, bhikkhave, aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassati. Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.

163「诸比丘，沙利弗独自远离欲乐……首先进入第一禅而安住。那些在第一禅中所住的法，有意念思维……以及心念一境性，触、受、想、心、欲、心所六法平等无住，这些法处于无著之境。那些法被认识而生起，认识而留止，认识而转向内在。比丘由此知『果然我的法在无着时生起，着时也灭止』。于此诸法，身心自在，无所依凭，不被缚缚，解脱自在，清净不昧地住。由此知有更高的解脱处。此义对渴求真理众尤为重要。」

‘‘Idha, bhikkhave, sāriputto vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ye ca paṭhame jhāne dhammā vitakko ca…pe… cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro, tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti ‘evaṃ kira me dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

164「再者，诸比丘，沙利弗于意念思维之止息……继而进入第二禅，第三禅，第四禅安住。再入空无边处、识无边处、无所有处与非想非非想处，超越一切非想非非想而进入无知无觉处安住。由此禅定具足，彼以正念起立，正念止息后，观诸已过法皆已断绝，变已了尽，于此诸法同理观察『果然我的法在无着时生起，着时也灭止』。于此诸法，身心自在，无所依凭，不被缚缚，解脱自在，清净不昧地住。由此知有更高的解脱处。此义对渴求真理者尤显重要。」

‘‘Puna caparaṃ, bhikkhave, sāriputto vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So tāya samāpattiyā sato vuṭṭhahati, so tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā, te dhamme samanupassati ‘‘evaṃ kira me dhammā ahutvā sambhonti, hutvā paṭiventī’’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

165「其次，诸比丘，沙利弗已超越一切非想非非想处而入于想受灭尽，禅定安住。凭智慧见此，所漏皆已灭除。由此禅定具足，彼以正念起立，正念止息后，观诸已过法皆已断绝，变已了尽，于此诸法观察『果然我的法在无着时生起，着时也灭止』。对这些法，心身自在，无所依凭，不受约束，解脱自在，清净不昧地住。然而由此知无更高的解脱处。此义对渴求真理者尤为重要。」

‘‘Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahati, so tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā, te dhamme samanupassati ‘evaṃ kira me dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati, so ‘natthi uttari nissaraṇa’nti pajānāti. Tabbahulīkārā natthitvevassa hoti.

166「诸比丘，应当如实说：在圣者所证之戒中，已得戒尽果；在圣者所证之定中，已得定尽果；在圣者所证之慧中，已得慧尽果；在圣者所证之解脱中，已得解脱尽果。沙利弗应当如是真实而正直地说。」（中部·第三九三至九七经）

‘‘Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti. Sāriputtamevetaṃ sammā vadamāno vadeyyā’’ti (ma. ni. 3.93-97).

167由此可解，此长老乃因具备大力智，能斩断烦恼，速达净涅槃故，尊称为大觉者。因通达诸法之理，（大经注释第三一四）予以明说。并说此长老如智慧明灯之导引者。犹如坚固岩石般决绝之意，彼于弟子中具极大智慧，多次远离染污，犹如断水涌入泥潭，烦恼病痛已尽涅槃清凉，长住真实常安定之境，即此义也。

Evaṃ mahāputhuhāsajavanatikkhanibbedhikabhāvappattāya mahatiyā buddhiyā samannāgatattā thero mahābuddhīti attho. Dhammanvayaveditā panassa sampasādanīyasuttena (dī. ni. 3.141 ādayo) dīpetabbā. Tattha hi sabbaññutaññāṇasadiso therassa nayaggāho vutto. Ajaḷo jaḷasamānoti sāvakesu paññāya ukkaṃsagatattā sabbathāpi ajaḷo samāno paramappicchatāya attānaṃ ajānantaṃ viya katvā, dassanena jaḷasadiso mandasarikkho kilesapariḷāhābhāvena nibbuto sītibhūto sadā carati niccaṃ viharatīti attho.

168这首颂歌，是诸长老以自身所行功德为明证而作，内容专为论述先前说法而说。

Pariciṇṇoti gāthā therena attano katakiccataṃ pakāsentena bhāsitā, sāpi vuttatthāyeva.

169『于精进成就』者，谓此乃对自身涅槃时刻诸集聚之比丘，以劝善贻戒之方式所说。此所言义亦如是。

Sampādethappamādenāti ayaṃ pana attano parinibbānakāle sannipatitānaṃ bhikkhūnaṃ ovādadānavasena bhāsitā. Sāpi vuttatthāyevāti.

779舍利弗长老偈注释终。

Sāriputtattheragāthāvaṇṇanā niṭṭhitā.

780三、阿难长老偈注释

3. Ānandattheragāthāvaṇṇanā

170『因嗔恚而恶口』者，乃尊者阿难长老的偈语。其由来为何？此亦为前代佛陀所作事迹忆记。尊者莲花上师乔达摩佛时代，居于鸿洼城（Haṃsavatī）的师父韦玛提卡弟子生出名为苏摩诺提萨。其父为阿难王。该王将领地鸿洼以外百余里处的美食城市，赐予自身子孙苏摩诺幼子。有时该子前来与父相见。届时国王尊重师父，主持一万多比丘僧团日常起居，拒绝他人照料。

Pisuṇenaca kodhanenātiādikā āyasmato ānandattherassa gāthā. Kā uppatti? Ayampi purimabuddhesu katādhikāro padumuttarassa bhagavato kāle haṃsavatīnagare satthu vemātikabhātā hutvā nibbatti, sumanotissa nāmaṃ ahosi. Pitā panassa ānandarājā nāma. So attano puttassa sumanakumārassa vayappattassa haṃsavatito vīsayojanasate ṭhāne bhoganagaraṃ adāsi. So kadāci kadāci āgantvā attānañca pitarañca passati. Tadā rājā satthārañca satasahassaparimāṇaṃ bhikkhusaṅghañca sayameva sakkaccaṃ upaṭṭhahi, aññesaṃ upaṭṭhātuṃ na deti.

171当时父亲心生愤怒。幼子未将怒意报告国王，乃自行平息。国王闻讯心欢悦，呼唤儿子，赐福曰：“我赐与你，我的儿啊，你当接受！”幼子言：“我愿为持教比丘僧团及师父服务，捐弃私命。”国王曰：“此不可，你须另言。”幼子答曰：“天神告知，刹帝利中无一能破两意，我唯心归此，无他所依。”国王曰：“若师父许可，则可赐你。”幼子言：“我将顺师傅意旨。”遂往修行处。

Tena samayena paccanto kupito ahosi. Kumāro tassa kupitabhāvaṃ rañño anārocetvā sayameva taṃ vūpasameti. Taṃ sutvā rājā tuṭṭhamānaso puttaṃ pakkosāpetvā ‘‘varaṃ te, tāta dammi, varaṃ gaṇhāhī’’ti āha. Kumāro ‘‘satthāraṃ bhikkhusaṅghañca temāsaṃ upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ icchāmī’’ti āha. ‘‘Etaṃ na sakkā, aññaṃ vadehī’’ti. ‘‘Deva, khattiyānaṃ dvekathā nāma natthi, etadeva me dehi, na mayhaṃ aññena attho’’ti. ‘‘Sace satthā anujānāti, dinnamevā’’ti. So ‘‘satthu cittaṃ jānissāmī’’ti vihāraṃ gato.

172当时世尊完成食事，入香亭。比丘们前来，言：“我为见世尊而至，愿请陛下示现佛陀。”比丘言：“师父之侍者尊者苏摩诺，尔当往其处。”彼往拜见长老，请示：“师父已至。”长老顿首，俯伏于地，告知师父：“陛下儿子为参见世尊。”世尊言：“彼当赐外座。”长老复取佛座，入香亭置于外。国王之子见之，心生敬重。

Tena ca samayena bhagavā bhattakiccaṃ niṭṭhāpetvā gandhakuṭiṃ paviṭṭho hoti. So bhikkhū upasaṅkamitvā ‘‘ahaṃ, bhante, bhagavantaṃ dassanāya āgato, dassetha me bhagavanta’’nti āha. Bhikkhū ‘‘sumano nāma thero satthu upaṭṭhāko, tassa santikaṃ gacchāhī’’ti āhaṃsu. So therassa santikaṃ gantvā vanditvā ‘‘satthāraṃ, bhante, me dassethā’’ti āha. Atha thero tassa passantasseva pathaviyaṃ nimujjitvā satthāraṃ upasaṅkamitvā ‘‘bhante, rājaputto tumhākaṃ dassanāya āgato’’ti āha. ‘‘Tena hi, bhikkhu, bahi āsanaṃ paññāpehī’’ti. Thero punapi tassa passantasseva buddhāsanaṃ gahetvā antogandhakuṭiyaṃ nimujjitvā bahipariveṇe pātubhavitvā gandhakuṭipariveṇe āsanaṃ paññāpesi. Kumāro taṃ disvā ‘‘mahanto vatāyaṃ bhikkhū’’ti cittaṃ uppādesi.

173世尊自香亭出，坐于定处。国王礼拜师父，言：“此长老于汝教法中，极为珍爱。”曰：“是也，尊子，极爱。”曰：“以何故？”曰：“因施教诸善业也。”曰：“世尊，我亦愿如此长老，未来佛法中成为所爱。”乃献团袍等物。七日后，国王往见长老，恭敬迎接。长老说：“诸佛皆尽涅槃，令此空室得安乐。”国王：“我不知佛事，请导师说之。”长老曰：“佛事不可尽知，唯宜前往远地修行。”国王请愿：“我当如命，领众比丘百千同行。愿师为我祈请佛。”遂赴所知之所，凭王力日夜建设寺院。见一名为索般那家族之园，乃买千千田地，资助修寺。佛光处香亭及僧舍安置修完，向国王呈报：“我业已完成，祈师父住世间。”

Bhagavāpi gandhakuṭito nikkhamitvā paññattāsane nisīdi. Rājaputto satthāraṃ vanditvā, paṭisanthāraṃ katvā, ayaṃ, bhante, thero tumhākaṃ sāsane vallabho maññeti. ‘‘Āma kumāra, vallabho’’ti? ‘‘Kiṃ katvā, bhante, esa vallabho hotī’’ti?‘‘Dānādīni puññāni katvā’’ti. ‘‘Bhagavā , ahampi ayaṃ thero viya anāgate buddhasāsane vallabho hotukāmo’’ti satthāhaṃ khandhāvārabhattaṃ nāma datvāpi sattame divase, bhante, mayā pitu santikā temāsaṃ tumhākaṃ paṭijagganavaro laddho, temāsaṃ me vassāvāsaṃ adhivāsethāti. Bhagavā, ‘‘atthi nu kho tattha gatena attho’’ti oloketvā ‘‘atthī’’ti disvā ‘‘suññāgāre kho, kumāra, tathāgatā abhiramantī’’ti āha. Kumāro ‘‘aññātaṃ bhagavā, aññātaṃ sugatā’’ti vatvā ‘‘ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā’’ti paṭiññaṃ gahetvā pitu santikaṃ gantvā ‘‘dinnā me, deva, bhagavatā paṭiññā, mayā pahite bhagavantaṃ peseyyāthā’’ti pitaraṃ vanditvā, nikkhamitvā yojane yojane vihāraṃ karonto vīsayojanasataṃ addhānaṃ gato. Gantvā ca attano nagare vihāraṭṭhānaṃ vicinanto sobhanassa nāma kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. Tattha bhagavato gandhakuṭiṃ sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kāretvā pākāraparikkhepaṃ dvārakoṭṭhakañca niṭṭhāpetvā pitu santikaṃ pesesi ‘‘niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā’’ti.

174国王供养佛陀，谓之曰：“世尊，苏摩诺之事已成，尔之远行后我将恭候。”世尊伴百千比丘，间隔里程，宿于各地寺院。国王子闻世尊来临，迎往，至名为苏般那之园，礼敬献香花百千束，入于其寺。

Rājā bhagavantaṃ bhojetvā ‘‘bhagavā sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ gamanaṃ paccāsīsatī’’ti āha. Bhagavā satasahassabhikkhuparivuto yojane yojane vihāresu vasamāno agamāsi. Kumāro ‘‘satthā āgacchatī’’ti sutvā yojanaṃ paccuggantvā gandhamālādīhi pūjayamāno satasahassena kīte sobhane nāma uyyāne satasahassena kāritaṃ vihāraṃ pavesetvā –

786『以十万计我所建，十万计我所度；』

‘‘Satasahassena me kītaṃ, satasahassena māpitaṃ;

787『优美名园，尊者收受。』

Sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī’’ti. –

175世尊令此归命。在雨季长老负责人日，实行大布施，以此下方布施，应当以此赠与，差遣儿媳及年轻侍，从容居于尊者苏摩那长老衣处附近，如是度过数月。尊者侍奉师长，陪侍师长瓦萨礼请，入村庄施大布施，至第七日，于世尊及众比丘足前置放三衣，礼敬已毕，言：『尊者，此乃我于此一星期施布财物，因此功德成就，不为天福果报所益，然我欲往后，效法尊者苏摩那长老，愿当未来，一佛出世时，成为其侍者。』彼立誓已毕，见尊者立刻起身，说明后事而离去。

Taṃ niyyādesi. So vassūpanāyikadivase mahādānaṃ pavattetvā ‘‘imināva nīhārena dānaṃ dadeyyāthā’’ti puttadāre amacce ca kiccakaraṇīyesu ca niyojetvā sayaṃ sumanattherassa vasanaṭṭhānasamīpeyeva vasanto temāsaṃ satthāraṃ upaṭṭhahanto upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ pavattetvā sattame divase satthu bhikkhusatasahassassa ca pādamūle ticīvarāni ṭhapetvā vanditvā, ‘‘bhante, yadetaṃ mayā sattāhaṃ khandhāvāradānato paṭṭhāya puññaṃ kataṃ, na taṃ saggasampattiādīnaṃ atthāya, atha kho ahaṃ ayaṃ sumanatthero viya anāgate ekassa buddhassa upaṭṭhāko bhaveyya’’nti paṇidhānaṃ akāsi. Satthāpissa anantarāyataṃ disvā byākaritvā pakkāmi.

176彼亦于此佛出世时，累积百万功德，复此处处积累欢喜功德，于天人间转生，当迦叶佛时，供养一长老而施予上衣，并致敬礼。复于天界而生，后世为波罗奈王，见八孤觉，布施供养，营建八十讲堂，安置八方珠玉座椅，供八万年侍奉。此等功德显现。

Sopi tasmiṃ buddhuppāde vassasatasahassaṃ puññāni katvā tato parampi tattha tattha bhave uḷārāni puññakammāni upacinitvā devamanussesu saṃsaranto kassapassa bhagavato kāle piṇḍāya carato ekassa therassa pattaggahaṇatthaṃ uttarasāṭakaṃ datvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭha paccekabuddhe disvā te bhojetvā attano maṅgaluyyāne aṭṭha paṇṇasālāyo kāretvā tesaṃ nisīdanatthāya aṭṭha sabbaratanamayapīṭhe ceva maṇiādhārake ca paṭiyādetvā dasavassasahassāni upaṭṭhānaṃ akāsi. Etāni pākaṭaṭṭhānāni.

177彼在此处处作功德，随我菩提士共，生于忉利天界。后生于阿弥陀赞迦家中，名为欢喜，故称欢喜。彼寿终，经转世，得正觉，初转法轮，前往咖毕拉城，于世尊涅槃后，为供养尊者，偕诸善知识共生供养，并在世尊左右受具足圣果。

Kappasatasahassaṃ pana tattha tattha bhave puññāni karontova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbatti. Tassa sabbe ñātake ānandite karonto jātoti ānandotveva nāmaṃ ahosi. So anukkamena vayappatto katābhinikkhamane sammāsambodhiṃ patvā pavattitavaradhammacakke paṭhamaṃ kapilavatthuṃ gantvā tato nikkhante bhagavati tassa parivāratthaṃ pabbajituṃ nikkhantehi bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi.

178当时世尊初悟，逾二十载传法无碍。有时持袈裟游行，有时独处，诸弟子众多，无使心生厌怨。某日，世尊坐于香阁菩提树下，众比丘围绕，告诫曰：『我今已老，时有比丘闻吾法曰“随此而行”，然亦有比丘弃去袈裟及离开我，若知我者应爱护弟子。』诸比丘闻此，生起修学心。此时萨利长老起身敬礼世尊，言：『我愿为尊者侍者。』然世尊推辞。继而大马哈摩嘎剌那等亦起誓，立志侍奉，敬礼长老阿难，世尊亦推辞，然乃独坐无人。比丘请曰：『兄弟，尔亦愿承当世尊侍者。』既请获许。世尊言：『阿难，应吾虽知，尔勿随众人扰动，我自知当为吾侍者。』比丘劝阿难曰：『请起，侍尊师事。』

Tena ca samayena bhagavato paṭhamabodhiyaṃ vīsativassāni anibaddhaupaṭṭhākā ahesuṃ. Ekadā nāgasamālo pattacīvaraṃ gahetvā vicari, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā meghiyo, te yebhuyyena satthu cittaṃ nārādhayiṃsu. Athekadivasaṃ bhagavā gandhakuṭipariveṇe paññattavarabuddhāsane bhikkhusaṅghaparivuto nisinno bhikkhū āmantesi – ‘‘ahaṃ, bhikkhave, idānimhi mahallako, ekacce bhikkhū ‘iminā maggena gacchāmā’ti vutte aññena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ bhikkhuṃ jānāthā’’ti. Taṃ sutvā bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā – ‘‘ahaṃ, bhante, tumhe upaṭṭhahissāmī’’ti āha. Taṃ bhagavā paṭikkhipi. Etenupāyena mahāmoggallānaṃ ādiṃ katvā sabbe mahāsāvakā – ‘‘ahaṃ upaṭṭhahissāmi, ahaṃ upaṭṭhahissāmī’’ti uṭṭhahiṃsu ṭhapetvā āyasmantaṃ ānandaṃ, tepi bhagavā paṭikkhipi . So pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso, tvampi satthu upaṭṭhākaṭṭhānaṃ yācāhī’’ti. Yācitvā laddhaṭṭhānaṃ nāma kīdisaṃ hoti, sace ruccati, satthā sayameva vakkhatīti. Atha bhagavā ‘‘na, bhikkhave, ānando aññehi ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi, āvuso ānanda, satthāraṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu.

179长老起身说：『世尊，若世尊自行获得整洁衣钵而不显示，获得整洁饭食而不显露，不允许住于香气扑鼻的小屋，不接受邀请而不同行，我将侍奉世尊。』为了消除这种抗辩，便提出四条反驳：『世尊若接受我所持邀请同行，我愿意随时在不同之地示现；每当我生疑，愿随时接近世尊；若世尊复述先前宣说之法，我亦侍奉世尊。』『仅凭这些，还难以得究竟的师前依怙。』为实现弘法利众及圆满功德，四者俱受，成为坚定侍从。世尊此处位移所成千百遍圆满功德之果位皆得。侍从之日，每晨起立后以双手持水，以三种牙刷、手足清洁及搽膏之功课，净洗香气屋舍等。以此种种事相侍奉，日间陪侍说法，夜间携大灯蜡烛环绕香屋连续九夜，以此勤行侍奉，侍者俯首应答，助解乏困。

Thero uṭṭhahitvā ‘‘sace me, bhante, bhagavā attanā laddhaṃ paṇītacīvaraṃ na dassati, paṇītapiṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti āha. ‘‘Ettake guṇe labhato satthu upaṭṭhāne ko bhāro’’ti upavādamocanatthaṃ ime cattāro paṭikkhepā ca – ‘‘sace, bhante, bhagavā mayā gahitanimantanaṃ gamissati, sacāhaṃ desantarato āgatāgate tāvadeva dassetuṃ lacchāmi; yadā me kaṅkhā uppajjati, tāvadeva bhagavantaṃ upasaṅkamituṃ lacchāmi, sace bhagavā parammukhā desitaṃ dhammaṃ puna mayhaṃ kathessati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti ‘‘ettakampi satthu santike anuggahaṃ na labhatī’’ti upavādamocanatthañceva dhammabhaṇḍāgārikabhāvapāramīpūraṇatthañca imā catasso āyācanā cāti aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi. So upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya dasabalaṃ duvidhena udakena, tividhena dantakaṭṭhena, hatthapādaparikammena piṭṭhiparikammena, gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti divasabhāgaṃ santikāvacaro hutvā, rattibhāge mahantaṃ daṇḍadīpikaṃ gahetvā gandhakuṭipariveṇaṃ nava vāre anupariyāyati, satthari pakkosante paṭivacanadānāya thinamiddhavinodanatthaṃ.

180之后世尊在揭树林内圣众中坐，屡次称扬多人精通闻思，具足正念正智，坚固不动，且为侍奉众比丘中最高者。世尊即设立五个主要侍者之位，于此位上配备四种奇异殊胜功德，被尊为护持正法之大长老。此徒弟将世尊下化涅槃后，因长老教诲受激励，天人感动，发誓以此会众恒传法音，非持有为己，唯求师徒共弘法传。发起宏愿修习内观，倍加精进力行，达成平等无分别之勤奋。归入寝处盘膝坐卧，欲安养身心。头顶无垢光，足足离地轻盈。在此间无执无着，脱离烦恼，心境自在，具足六通神足。故诵经典（《本生传》卷一第644至663偈）谓：

Atha naṃ satthā jetavane ariyagaṇamajjhe nisinno anekapariyāyena pasaṃsitvā ‘‘bahussutānaṃ satimantānaṃ gatimantānaṃ dhitimantānaṃ upaṭṭhākānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesi. Evaṃ satthārā pañcasu ṭhānesu etadagge ṭhapito catūhi acchariyabbhutadhammehi samannāgato satthu dhammakosārakkho ayaṃ mahāthero sekhova samāno satthari parinibbute heṭṭhā vuttanayena bhikkhūhi samuttejito devatāya ca saṃvejito ‘‘sveyeva ca dāni dhammasaṅgīti kātabbā, na kho pana metaṃ patirūpaṃ, yvāyaṃ sekho sakaraṇīyo hutvā asekhehi therehi saddhiṃ dhammaṃ saṅgāyituṃ sannipātaṃ gantu’’nti sañjātussāho vipassanaṃ paṭṭhapetvā bahudevarattiṃ vipassanāya kammaṃ karonto caṅkame vīriyasamataṃ alabhitvā vihāraṃ pavisitvā sayane nisīditvā sayitukāmo kāyaṃ āvaṭṭesi. Appattañca sīsaṃ bimbohanaṃ pādā ca bhūmito muttamattā, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci chaḷabhiñño ahosi. Tena vuttaṃ apadāne (apa. thera 1.1.644-663) –

794『出门隔篱，莲师大圣；

‘‘Ārāmadvārā nikkhamma, padumuttaro mahāmuni;

795云游世间，无尽无边；涅槃大公，息灭众生。

Vassento amataṃ vuṭṭhiṃ, nibbāpesi mahājanaṃ.

796伟大明哲，万众敬仰；

‘‘Satasahassaṃ te dhīrā, chaḷabhiññā mahiddhikā;

797随侍佛陀，荫护永恒。』

Parivārenti sambuddhaṃ, chāyāva anapāyinī.

798『我』曾处于象地，覆以白伞；

‘‘Hatthikkhandhagato āsiṃ, setacchattaṃ varuttamaṃ;

799见其色美妙，财富顿时生起。

Sucārurūpaṃ disvāna, vitti me udapajjatha.

800『我』起身离象地，趋向人中雄者；

‘‘Oruyha hatthikhandhamhā, upagacchiṃ narāsabhaṃ;

801携持如宝珠伞，为佛世尊所戴。

Ratanāmayachattaṃ me, buddhaseṭṭhassa dhārayiṃ.

802因我所念，尊贵的莲花王者（佛陀）；

‘‘Mama saṅkappamaññāya, padumuttaro mahāisi;

803于是如何立定心念，作此偈赞说。

Taṃ kathaṃ ṭhapayitvāna, imā gāthā abhāsatha.

804『若有人持有伞盖，庄严以金饰装饰；』

‘‘Yo so chattamadhāresi, soṇṇālaṅkārabhūsitaṃ;

805『我当称扬彼，听闻我言者。』

Tamahaṃ kittayissāmi, suṇotha mama bhāsato.

806『他前往此处，此侍者将居于兜率天；』

‘‘Ito gantvā ayaṃ poso, tusitaṃ āvasissati;

807『必体验殊胜安乐，先于诸天诸神。』

Anubhossati sampattiṃ, accharāhi purakkhato.

808『将执政三十四世，施行天界王权；』

‘‘Catutiṃsatikkhattuñca, devarajjaṃ karissati;

809『力为首领八百，统御尘寰大地。』

Balādhipo aṭṭhasataṃ, vasudhaṃ āvasissati.

810『八十五世』者，即八十五世代也，如是将有成为世界统治者（轮转王）。

‘‘Aṭṭhapaññāsakkhattuñca, cakkavattī bhavissati;

811『国土广大』者，所治之地广大无边，必使其国土广大宽广。

Padesarajjaṃ vipulaṃ, mahiyā kārayissati.

812『在一千万劫中』者，亿千万世时之中，『迦叶种姓』者，出自迦叶氏族也；

‘‘Kappasatasahassamhi , okkākakulasambhavo;

813『名为乔达摩』者，其名即为乔达摩，是世间的导师（师者）也。

Gotamo nāma gottena, satthā loke bhavissati.

814『释迦族之家裔』者，即释迦族血统者，必成为亲族之助者；

‘‘Sakyānaṃ kulaketussa, ñātibandhu bhavissati;

815『名为阿难』者，该名称为阿难，为尊者的侍从护持者。

Ānando nāma nāmena, upaṭṭhāko mahesino.

816彼应当勤奋精进，善于多方面的法门，有多种善行技巧。

‘‘Ātāpī nipako cāpi, bāhusaccesu kovido;

817必定无所畏惧、不受外境牵碍，成为全方位之人。

Nivātavutti atthaddho, sabbapāṭhī bhavissati.

818此人正于当下，内心安静，远离烦恼纠缠；

‘‘Padhānapahitatto so, upasanto nirūpadhi;

819彻底破除诸贪欲、嗔恨、愚痴之根，将无热疾地涅槃。

Sabbāsave pariññāya, nibbāyissatināsavo.

820犹如林中的龙族，善于隐匿不显，

‘‘Santi āraññakā nāgā, kuñjarā saṭṭhihāyanā;

821好似大象群体中分散不集而各异出没的母象，虽不同群，却安稳自处。

Tidhāpabhinnā mātaṅgā, īsādantā urūḷhavā.

822众多成千上万的智者，即使他们拥有广大力量；

‘‘Anekasatasahassā, paṇḍitāpi mahiddhikā;

823对于诸佛传承者，他们在贪欲贵阴中并不具备恒常之心。

Sabbe te buddhanāgassa, na hontupaṇidhimhi te.

824我于前方、中央及后方皆恭敬顶礼；

‘‘Ādiyā me namassāmi, majjhime atha pacchime;

825心清净、欢喜，供养佛陀至尊。

Pasannacitto sumano, buddhaseṭṭhaṃ upaṭṭhahiṃ.

826既热诚又精进，具备正知而专注；

‘‘Ātāpī nipako cāpi, sampajāno paṭissato;

827已证得初果，精熟于修行阶段。

Sotāpattiphalaṃ patto, sekhabhūmīsu kovido.

828『在十万劫之前，所行之业，』

‘‘Satasahassito kappe, yaṃ kammamabhinīhariṃ;

829『我于此地生起，坚定不移，坚立正法。』

Tāhaṃ bhūmimanuppatto, ṭhitā saddhammamācalā.

830『我实获欢迎……完成了佛陀教法。』

‘‘Svāgataṃ vata me āsi…pe… kataṃ buddhassa sāsana’’nti.

181已具六通智慧后，进入歌声厅，宣扬法要，于处处为比丘们以教诫、赐施及自证行持之光明等，吟诵诗歌，单独诵唱，于小部聚集唱诵时，将其唱和地印授，进而于长老颂歌中加挂歌声，

Chaḷabhiñño pana hutvā saṅgītimaṇḍapaṃ pavisitvā dhammaṃ saṅgāyanto tattha tattha bhikkhūnaṃ ovādadānavasena attano paṭipattidīpanādivasena ca bhāsitagāthā ekajjhaṃ katvā anukkameva khuddakanikāyasaṅgāyanakāle theragāthāsu saṅgītiṃ āropento –

1017一千零一十七。

1017.

833『以恶口与嗔恨，及歪曲之言所苦，』

‘‘Pisuṇena ca kodhanena ca, maccharinā ca vibhūtanandinā;

834明智者不应与恶劣无德之人结交。

Sakhitaṃ na kareyya paṇḍito, pāpo kāpurisena saṅgamo.

1018一零一八。

1018.

836凭信心和决心，并且具慧眼善听众多，

‘‘Saddhena ca pesalena ca, paññavatā bahussutena ca;

837明智者应当与善良贤德之人相交。

Sakhitaṃ kareyya paṇḍito, bhaddo sappurisena saṅgamo.

1019一零一九。

1019.

839观察心迹如镜影，光滑无瑕细净无尘，

‘‘Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

840疾病扰乱多意想，无有恒常不变者。

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

1020一千零二十。

1020.

842『观其心作之形象，如宝石耳环装饰，

‘‘Passa cittakataṃ rūpaṃ, maṇinā kuṇḍalena ca;

843佩戴白绢布料，环绕其上而华美。』

Aṭṭhitacena onaddhaṃ, saha vatthehi sobhati.

1021一〇二一。

1021.

845『足不着地，口涂白粉。』

‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

846此者，为无明所覆愚人之相，非彼彼岸寻求者之状。

Alaṃ bālassa mohāya, no ca pāragavesino.

1022一千零二十二。

1022.

848“头发乱乱杂杂，眼目涂抹黑色之脂；

‘‘Aṭṭhapadakatā kesā, nettā añjanamakkhitā;

849此者，为无明所覆愚人之相，非彼彼岸寻求者之状。

Alaṃ bālassa mohāya, no ca pāragavesino.

1023一千零二十三。

1023.

851“诸心如涂黑脂新鲜，污秽之身饰以装饰；

‘‘Añjanīva navā cittā, pūtikāyo alaṅkato;

852此乃愚人之迷惑，不是彼岸行者之所为。

Alaṃ bālassa mohāya, no ca pāragavesino.

853“狩猎者放开捕兽索，未曾断绝吼叫的猛兽；

‘‘Odahi migavo pāsaṃ, nāsadā vāguraṃ migo;

854放开捕兽索后，我们便可离开住处，远离啼哭的猎兽。

Bhutvā nivāpaṃ gacchāma, kandante migabandhake.

855“捕兽索已斩断，未曾断绝吼叫的猛兽；

‘‘Chinno pāso migavassa, nāsadā vāguraṃ migo;

856放开捕兽索后，我们便可离开住处，远离哀泣的幼兽。

Bhutvā nivāpaṃ gacchāma, socante migaluddake.

1024一千零二十四。

1024.

858『多闻』者，指多所听闻，善于论说，常供养佛陀者；

‘‘Bahussuto cittakathī, buddhassa paricārako;

859『智慧宝』者，智慧充满，广泛宣说佛法，乔达摩正是如此。

Pannabhāro visaññutto, seyyaṃ kappeti gotamo.

1025一千零二十五。

1025.

861『断尽烦恼』者，指烦恼悉皆熄灭；『不缚系者』者，远离一切缠缚；『已入涅槃』者，证得圆寂之境。

‘‘Khīṇāsavo visaññutto, saṅgātīto sunibbuto;

862守护此最后此身，超越生死轮回。

Dhāreti antimaṃ dehaṃ, jātimaraṇapāragū.

1026一千零二十六。

1026.

864『在所依止的法中，乃至于佛陀及其世尊之教法，为依止之法，』

‘‘Yasmiṃ patiṭṭhitā dhammā, buddhassādiccabandhuno;

865『在证得涅槃道上，乔达摩比丘自立坚固，不退转立于正道。』

Nibbānagamane magge, soyaṃ tiṭṭhati gotamo.

1027『一零二七。』

1027.

867『佛陀曾言，“二的倍数中，取二千为比丘之数；」』

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

868『四万八千为我所应行之法众数。』

Caturāsītisahassāni, ye me dhammā pavattino.

1028『一零二八。』

1028.

870『不精进』者，此人如同枷锁束缚而渐趋衰老，

‘‘Appassutāyaṃ puriso, balibaddova jīrati;

871其肉体虽渐增长壮壮，其智慧却不增长。

Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.

1029一〇二九。

1029.

873『多闻而不精进』者，彼视所闻胜过实相，

‘‘Bahussuto appassutaṃ, yo sutenātimaññati;

874如同盲者持灯，光明并不存在眼中一样，显现于我。

Andho padīpadhārova, tatheva paṭibhāti maṃ.

1030一千零三十。

1030.

876「多闻而不破坏闻义，

‘‘Bahussutaṃ upāseyya, sutañca na vināsaye;

877此乃梵行之根本，故当持法为持重。」

Taṃ mūlaṃ brahmacariyassa, tasmā dhammadharo siyā.

1031一千零三十一。

1031.

879「前后精通义利，晓解语词，

‘‘Pubbāparaññū atthaññū, niruttipadakovido;

880洞察文字之义，亦修正义以考其详。」

Suggahītañca gaṇhāti, atthañcopaparikkhati.

1032一千零三十二。

1032.

882「宽能者由欲念而起，努力勤奋因之增长；

‘‘Khantyā chandikato hoti, ussahitvā tuleti taṃ;

883于适当时机则坚立，内心圆满专注不乱。」

Samaye so padahati, ajjhattaṃ susamāhito.

1033一千零三十三。

1033.

885「多闻持法者，具足智慧者，佛陀弟子的众，

‘‘Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ;

886渴求法的识解，宜当如是供养奉行。」

Dhammaviññāṇamākaṅkhaṃ, taṃ bhajetha tathāvidhaṃ.

1034一千零三十四。

1034.

888『多闻』者，持守正法也；『护法』者，是高贵尊大的护持者。

‘‘Bahussuto dhammadharo, kosārakkho mahesino;

889此人如诸界之眼，众人所敬重，实为多闻持法者。

Cakkhu sabbassa lokassa, pūjanīyo bahussuto.

1035一千零三十五。

1035.

891『法林』者，欢喜正法之地；『法乐』者，依正法而欢喜。此比丘周遍思惟正法，

‘‘Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

892反复忆念正法，坚固不废正法。

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.

1036一千零三十六。

1036.

894「身躯粗壮厚重，疲惫时不能坚毅持守；

‘‘Kāyamaccheragaruno , hiyyamāne anuṭṭhahe;

895躯体虽享安乐，如何能具沙门的清净？」

Sarīrasukhagiddhassa, kuto samaṇaphāsutā.

1037一〇三七。

1037.

897「诸法不转变，诸法不反照我；

‘‘Na pakkhanti disā sabbā, dhammā na paṭibhanti maṃ;

898往至善友中，如黑暗般被侵蚀。」

Gate kalyāṇamittamhi, andhakāraṃva khāyati.

1038一〇三八。

1038.

900「先前已逝去者的帮助者，过去世的觉者；

‘‘Abbhatītasahāyassa, atītagatasatthuno;

901无有如是的友伴，正如身行的念那样。」

Natthi etādisaṃ mittaṃ, yathā kāyagatā sati.

1039一零三九。

1039.

903「那些久远的、过去的事物，我不与新的事物融合；

‘‘Ye purāṇā atītā te, navehi na sameti me;

904今日我独自禅思，如同雨季过去的飞鸟。」

Svajja ekova jhāyāmi, vassupetova pakkhimā.

1040一零四零。

1040.

906「为观察而准备，诸多不同羞耻心具足；

‘‘Dassanāya abhikkante, nānāverajjake bahū;

907但愿听者莫加阻止，使我时机得以显现。」

Mā vārayittha sotāro, passantu samayo mamaṃ.

1041一千零四十一。

1041.

909「为观察而准备，诸多不同羞耻心新鲜生起；

‘‘Dassanāya abhikkante, nānāverajjake puthu;

910导师创造时机，眼智不曾阻止。

Karoti satthā okāsaṃ, na nivāreti cakkhumā.

1042一千零四十二。

1042.

912「二十五个雨季，作为学道者的我具足了正念；

‘‘Paṇṇavīsati vassāni, sekhabhūtassa me sato;

913欲念的知觉未曾生起，观察此法之正善性。」

Na kāmasaññā uppajji, passa dhammasudhammataṃ.

1043一〇四三。

1043.

915「二十五个雨季，作为学道者的我具足了正念；

‘‘Paṇṇavīsati vassāni, sekhabhūtassa me sato;

916嗔恨的知觉未曾生起，观察此法之正善性。」

Na dosasaññā uppajji, passa dhammasudhammataṃ.

1044一〇四四。

1044.

918「二十二个雨季，侍奉世尊；以慈爱之身业，仿若永不消逝的荫庇。」

‘‘Paṇṇavīsati vassāni, bhagavantaṃ upaṭṭhahiṃ;

919「二十二个雨季，侍奉世尊；以慈爱之身业，仿若永不消逝的荫庇。」

Mettena kāyakammena, chāyāva anapāyinī.

1045一千零四十五。

1045.

921「二十二个雨季，侍奉世尊；以慈爱之语业，仿若永不消逝的荫庇。」

‘‘Paṇṇavīsati vassāni, bhagavantaṃ upaṭṭhahiṃ;

922「二十二个雨季，侍奉世尊；以慈爱之语业，仿若永不消逝的荫庇。」

Mettena vacīkammena, chāyāva anapāyinī.

1046一千零四十六。

1046.

924「二十五个雨季，我侍奉世尊；

‘‘Paṇṇavīsati vassāni, bhagavantaṃ upaṭṭhahiṃ;

925以慈爱心念，无尽的荫护」；

Mettena manokammena, chāyāva anapāyinī.

1047一零四七。

1047.

927「佛陀行走时，尾随而行；

‘‘Buddhassa caṅkamantassa, piṭṭhito anucaṅkamiṃ;

928在法中宣说时，智慧生起于我心。」

Dhamme desiyamānamhi, ñāṇaṃ me udapajjatha.

1048一零四八。

1048.

930「我现正处于应当自我努力勤修的时分，乃是一位尚未圆满觉悟的学道之人；

‘‘Ahaṃ sakaraṇīyomhi, sekho appattamānaso;

931世尊乃悲悯我们，已入般涅槃无余的觉者。」

Satthu ca parinibbānaṃ, yo amhaṃ anukampako.

1049一千零四十九。

1049.

933「彼时所见之景极为恐怖震惊，令人毛骨悚然；

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

934那是于一切相皆成就之正觉者圆寂的时刻。」

Sabbakāravarūpete, sambuddhe parinibbute.

1050一千零五十。

1050.

936『多闻持法者，是大尊者的护卫；』

‘‘Bahussuto dhammadharo, kosārakkho mahesino;

937『是众世间的眼目，安乐已然涅槃者。』

Cakkhu sabbassa lokassa, ānando parinibbuto.

1051一千零五十一。

1051.

939『多闻持法者，是大尊者的护卫；』

‘‘Bahussuto dhammadharo, kosārakkho mahesino;

940『是众世间的眼目，黑暗之中破除无明者。』

Cakkhu sabbassa lokassa, andhakāre tamonudo.

1052一千零五十二。

1052.

942『行住具足、正念具足、智慧具足者，即为尊者；』

‘‘Gatimanto satimanto, dhitimanto ca yo isi;

943『为正法的护持者者，安陀，宝珠般的贤者。』

Saddhammadhārako thero, ānando ratanākaro.

1053一千零五十三。

1053.

945『师尊由我周全奉事，佛陀教法已成；』

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

946『沉重重担已卸，今无再来轮回。』

Ohito garuko bhāro, natthi dāni punabbhavo’’ti. –

219此偈显现宣说。

Imā gāthā abhāsi.

220于是，有两句偈颂最先由恶性之比丘们与天界得陀鸟比丘们共同结集而成，看到他们因教诲赞扬相互交往而称赞。这其中“恶性”是指恶口恶语，因恶语相应的行为，人称为“恶性”，就好像带有蓝色染料的布称为“蓝布”一样。所谓“忿怒”是指性格容易发怒，即愤怒性情。因自身成就秘藏特征而生起的毒蛇，具此特征而名为毒蛇。称“欣喜毁坏者”为那些渴望摧毁众生、毁灭一切事物（毁坏或分裂之意）者，称其为欣喜者，这全部论及得陀鸟比丘们。因他们弘扬五种基础的法门，许多人因正当修习而获得，然而他们却破坏了外道尊师与魔法使等邪法，导致广大群众陷入极大祸患。所谓“朋友”即为助伴，应不与恶人交往，何故？与恶劣邪人交往等于破坏交友之道。他们追随错误见解，因而自身挂碍生忧，其言辞只招致愚痴之相。因此世尊说：“所有恐怖之事，诸比丘，应知皆由愚人所生，非智者所生。”（阿含经3.1）

Tattha pisuṇena cāti ādito dve gāthā chabbaggiye bhikkhū devadattapakkhiyehi bhikkhūhi saddhiṃ saṃsaggaṃ karonte disvā tesaṃ ovādadānavasena vuttā. Tattha pisuṇenāti pisuṇāya vācāya. Tāya hi yutto puggalo ‘‘pisuṇo’’ti vutto yathā nīlaguṇayutto paṭo nīloti. Kodhanenāti kujjhanasīlena. Attasampattinigūhaṇalakkhaṇassa maccherassa sambhavato maccharinā. Vibhūtanandināti sattānaṃ vibhūtaṃ vibhavanaṃ vināsaṃ icchantena, vibhūtaṃ vā visuṃ bhāvo bhedo, taṃ nandanena, sabbametaṃ devadattapakkhiyeva sandhāya vuttaṃ. Te hi pañcavatthudīpanāya bahū jane sammāpaṭipanne bhindantā satthari bahiddhatāya thaddhamacchariyādimacchariyapakatā mahājanassa mahato anatthāya paṭipajjiṃsu. Sakhitanti sahāyabhāvaṃ saṃsaggaṃ na kareyya, kiṃkāraṇā? Pāpokāpurisena saṅgamo kāpurisena pāpapuggalena samāgamo nihīno lāmako. Ye hissa diṭṭhānugatiṃ āpajjanti. Tesaṃ ducintitādibhedaṃ bālalakkhaṇameva āvahati, pageva vacanakarassa. Tenāha bhagavā – ‘‘yāni kānici, bhikkhave, bhayāni uppajjanti, sabbāni tāni bālato uppajjanti, no paṇḍitato’’tiādi (a. ni. 3.1).

221关于应该与何人交往，世尊示教曰“当依信心”等等。这里“信心”指相信行为与其果报的因果关系，以及信于三宝的坚定信心。“善行”指具慈悲品行的善良者。“智慧者”指由于内在自在智慧得成就，能断除烦恼的智者。“多闻者”指熟习、理解佛陀所说众多真语而广受敬仰之人。以此为由，结伴与他们交往是正当、美善、善妙且符合正法真义的。

Yena pana saṃsaggo kātabbo, taṃ dassetuṃ ‘‘saddhena cā’’tiādi vuttaṃ. Tattha saddhenāti kammakammaphalasaddhāya ceva, ratanattayasaddhāya ca samannāgatena. Pesalenāti piyasīlena sīlasampannena. Paññavatāti udayatthagāminiyā nibbedhikāya paññāya vasena paññāsampannena. Bahussutenāti pariyattipaṭivedhabāhusaccānaṃ pāripūriyā bahussutena. Bhaddoti tena tādisena sādhunā saṅgamo bhaddo sundaro kalyāṇo diṭṭhadhammikādibhedaṃ atthaṃ āvahatīti adhippāyo.

222请看那七句偈颂及诸序言，描写其本人对形色的所见所感，为使上座在成就内心快乐远离率欲之事。内容中说：“见大巴利妓女安蔗婆里时，心神散乱而责备训诫她。”以下就是该句的解释。

Passa cittakatantiādikā satta gāthā attano rūpasampattiṃ disvā kāmasaññaṃ uppādentiyā uttarāya nāma upāsikāya kāyavicchandajananatthaṃ bhāsitā . ‘‘Ambapāliṃ gaṇikaṃ disvā vikkhittacittānaṃ ovādadānattha’’ntipi vadanti. Tā heṭṭhā vuttatthā eva.

223关于‘多闻者与七句偈’，长老以欢喜而以呐喊声诵说，自阿拉汉果证已，当作其侍者一位。所谓侍者乃是照顾者。因为证得阿拉汉果已，即能躺卧休息。该长老整夜巡视，驱除烦恼，白昼使身体浴于阳光，因感冒入睡时，身体带点微热，头轻微摇晃，因而这时证果得阿拉汉果位，方才休息。

Bahussutocittakathītiādikā dve gāthā therena arahattaṃ patvā udānavasena bhāsitā. Tattha paricārakoti upaṭṭhāko. Seyyaṃ kappetīti arahattappattisamanantaraṃ sayitattā vuttaṃ. Thero hi bahudeva rattiṃ caṅkamena vītināmetvā sarīraṃ utuṃ gāhāpetuṃ ovarakaṃ pavisitvā sayituṃ mañcake nisinno pādā ca bhūmito muttā, appattañca sīsaṃ bimbohanaṃ, etthantare arahattaṃ patvā sayi.

224所谓“已断净”是指四缠灭尽，紧随其后四种禅定被舍弃，因度脱贪爱等缠垢而断除烦恼，故身心安宁，清凉自在，即为此义。

Khīṇāsavoti parikkhīṇacaturāsavo, tato eva catūhipi yogehi visaṃyutto, rāgasaṅgādīnaṃ atikkantattā saṅgātīto, sabbaso kilesapariḷāhassa vūpasantattā sunibbuto sītibhūtoti attho.

225关于‘所立法’有一首偈，乃伟大梵天为长老说。因有法集会时，众比丘中有人曾称有一比丘口出异香。随后，得证阿拉汉果的长老从七藏密门出，为增进僧团和合来到此地，显示其已断净之心，由此清净梵天亦来贺集。僧众害羞而称赞：“所立法者！”此处所立法即佛之教法，已被证得完成，历经广传的释义文献。此法依个人所知，属于世尊果德果报之修证法门，因此谓之独特一部分。

Yasmiṃ patiṭṭhitā dhammāti theraṃ uddissa khīṇāsavamahābrahmunā bhāsitā gāthā. Upaṭṭhitāya hi dhammasaṅgītiyā theraṃ uddissa yehi bhikkhūhi ‘‘eko bhikkhu vissagandhaṃ vāyatī’’ti vuttaṃ. Atha thero adhigate arahatte sattapaṇṇiguhādvāraṃ saṅghassa sāmaggīdānatthaṃ āgato, tassa khīṇāsavabhāvappakāsanena suddhāvāsamahābrahmā. Te bhikkhū lajjāpento ‘‘yasmiṃ patiṭṭhitā dhammā’’ti gāthamāha. Tassattho – buddhassa bhagavato dhammā teneva adhigatā paveditā ca paṭivedhapariyattidhammā. Yasmiṃ purisavisese patiṭṭhitā, soyaṃ gottato gotamo dhammabhaṇḍāgāriko saupādisesanibbānassa adhigatattā idāni anupādisesanibbānagamane magge patiṭṭhahi, tassa ekaṃsabhāgīti.

226某日，有一婆罗门名叫戈帕卡摩诃迦罗，前来询问一位长老：『你以为自己博闻多识吗？佛陀在教法中所宣说的一切法，你都懂得并持守吗？』长老回答说：『两千。』这两千是近似千的计数单位，意指从佛陀那个时代算起，长老们已经获得并精通了超过两千余个法蕴（佛法之集成），这是指在佛陀现世时所观得的教义涵盖的法蕴。这里的两千指的是比丘的千法蕴，意味着两千个法蕴是比丘所能理解并持守的。所谓两千，是指四十八千两千，合计超过四千八千个法蕴。那些佛法的法蕴，是我确实掌握并理解的，全部内容皆符合佛陀所传，说辞及义理完整无缺，且在我的生活实践中经常运用转化。

Athekadivasaṃ gopakamoggallāno nāma brāhmaṇo theraṃ pucchi – ‘‘tvaṃ bahussutoti buddhassa sāsane pākaṭo, kittakā dhammā te satthārā bhāsitā, tayā dhāritā’’ti? Tassa thero paṭivacanaṃ dento ‘‘dvāsītī’’ti gāthamāha. Tattha dvāsīti sahassānīti yojanā, buddhato gaṇhinti sammāsambuddhato uggaṇhiṃ dvisahassādhikāni asītidhammakkhandhasahassāni satthu santikā adhigaṇhinti attho. Dve sahassāni bhikkhutoti dve dhammakkhandhasahassāni bhikkhuto gaṇhiṃ, dhammasenāpatiādīnaṃ bhikkhūnaṃ santikā adhigacchiṃ. Caturāsītisahassānīti tadubhayaṃ samodhānetvā catusahassādhikāni asītisahassāni. Ye me dhammā pavattinoti ye yathāvuttaparimāṇā dhammakkhandhā mayhaṃ paguṇā vācuggatā jivhagge parivattantīti.

227某日，有一位长老出家修行，专注于内观禅修，未涉及文字著作，他发现了一个人，见其无多言语且浅薄无知，便唱道：『所闻甚少。』这里所说“所闻甚少”，指该人所学的经文片段不过二、三十篇，或者某类小部的末尾两三篇经文也没触及，故称其为“所闻甚少”，即使专心修习禅法，也算是博闻多识者中的贫乏者。他看此人如同衰老之牛，虽浑身强壮仍然衰弱，不足以养育子女，也不能使家族兴旺，单单是虚耗青春。此人没有师长典范，未靠近善知识，无谓修持，徒然耗费生命。世间如野外丛林中失去主人的牛，吃喝本属其体，因无主照料而消瘦无力。同样，这位没有尊师与佛法依托的行者，即使身强筋壮，若缺乏善法依止，也只会衰老虚耗。智慧，在世间与出世间都极为珍贵，如同森林间的六条柴火，若无引燃，它也不会自行增长。此谜难解，只有靠正知正念方能增长智慧。

Athekadā thero sāsane pabbajitvā vipassanādhurepi ganthadhurepi ananuyuttaṃ ekaṃ puggalaṃ disvā bāhusaccābhāve ādīnavaṃ pakāsento ‘‘appassutāya’’nti gāthamāha. Tattha appassutāyanti ekassa dvinnaṃ vā paṇṇāsānaṃ, atha vā pana vaggānaṃ antamaso ekassa dvinnaṃ vā suttantānampi uggahitānaṃ abhāvena appassuto ayaṃ, kammaṭṭhānaṃ pana uggahetvā anuyuñjanto bahussutova. Balibaddova jīratīti yathā balibaddo jīramāno vaḍḍhamāno neva mātu na pitu, na sesañātakānaṃ atthāya vaḍḍhati, atha kho niratthakameva jīrati; evamevaṃ ayampi na upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattādīni, na bhāvanaṃ anuyuñjati, niratthakameva jīrati. Maṃsāni tassa vaḍḍhantīti yathā balibaddassa ‘‘kasanabhāravahanādīsu asamattho eso’’ti araññe vissaṭṭhassa yathā tathā vicarantassa khādantassa pivantassa maṃsāni tassa vaḍḍhanti; evamevaṃ imassāpi upajjhāyādīhi vissaṭṭhassa saṅghaṃ nissāya cattāro paccaye labhitvā uddhaṃvirecanādīni katvā kāyaṃ posentassa maṃsāni vaḍḍhanti thūlasarīro hutvā vicarati. Paññāti lokiyalokuttarā panassa paññā ekaṅgulimattāpi na vaḍḍhati, araññe gacchalatādīni viya assa chadvārāni nissāya taṇhā ceva navavidhamāno ca vaḍḍhatīti adhippāyo.

228“博闻多识”这句偈语，是指一个人以自己掌握的众多经典为依凭，对他人自高自大、贬低轻视。这里的“博闻”是指出于从他人口中听闻、听说的缘故取得多知识。而“自高轻视”是指超越他人，自以为是，盛气凌人。犹如盲人手持灯油烛火，认为为他人带来了光明，其实光明非自有，而是借灯火之光；同样地，业已熟读众多经典、拥有流传广泛福泽的人，其智慧尚未真正揭示他本身所知，他固守被传诵的文字，尚未完全理解自利利他真义，就如盲人提灯自认为在照亮别人，但其实自身尚未觉知内心光明，视如盲者，似持灯者。

Bahussutoti gāthā attano bāhusaccaṃ nissāya aññaṃ atimaññantaṃ ekaṃ bhikkhuṃ uddissa vuttā. Tattha sutenāti sutahetu attano bāhusaccanimittaṃ. Atimaññatīti atikkamitvā maññati attānaṃ ukkaṃsento paraṃ paribhavati. Tathevāti yathā andho andhakāre telapajjotaṃ dhārento ālokadānena paresaṃyeva atthāvaho , na attano, tatheva pariyattibāhusaccena sutavā puggalo sutena anupapanno attano atthaṃ aparipūrento andho ñāṇālokadānena paresaṃyeva atthāvaho, na attano, dīpadhāro andho viya mayhaṃ upaṭṭhātīti.

229现在说明“博闻多识”的深层义理而发出偈语“博闻多识”。其中“博闻多识”带有否定色彩，如同有意指责之意。所谓“依止”是不加破坏地依止这些知识。依止“所闻”而不摧毁，世间法和出世间法所得的“所闻”不会消逝，也不会因记忆、对法的熟悉、理解和觉知活动而生长。它是修道的根本，因为博闻多识的“所闻”，作为经典传承和修行法门的基础，是受持佛法、修学解脱的根基。因而行者应成为守护正法的持法者，竖立于解脱所依之处，应当身体力行并坚定持守佛陀所传真实法义，成为正行持法者。

Idāni bāhusacce ānisaṃsaṃ dassento ‘‘bahussuta’’nti gāthamāha. Tattha upāseyyāti payirupāseyya. Sutañca na vināsayeti bahussutaṃ payirupāsitvā laddhaṃ sutañca na vināseyya, na susseyya dhāraṇaparicayaparipucchāmanasikārehi vaḍḍheyya. Taṃ mūlaṃ brahmacariyassāti yasmā bahussutaṃ payirupāsitvā laddhaṃ taṃ sutaṃ pariyattibāhusaccaṃ maggabrahmacariyassa mūlaṃ padhānakāraṇaṃ. Tasmā dhammadharo siyā vimuttāyatanasīse ṭhatvā yathāsutassa dhammassa dhāraṇe paṭhamaṃ pariyattidhammadharo bhaveyya.

230此后，用佛法传授者的“博闻多识”所说明的方法，揭示了“前知后知”等观念。所谓前知后知，即知晓过去与现在的事物状态。经中有一偈语称：即使一方难以觉知，但若另一方觉知且清明，必知彼此相应，各自的后知对前知补充完成，被称作“前知后知”。同时说明对各义理、词义以及其所宣说的深义皆了然于心，这即是“义通达”。“辞典”和“词汇专家”能从词义及分类层面精确查证解释，并能辨析法义，全面贯通。且能对引用经中的道德、三学、修行法门等法义细心确认、解释称为“义上详察”。

Idāni pariyattibāhusaccena sādhetabbamatthaṃ dassetuṃ ‘‘pubbāparaññū’’tiādi vuttaṃ. Tattha pubbañca aparañca jānātīti pubbāparaññū. Ekissā hi gāthāya pubbabhāge apaññāyamānepi pubbabhāge vā paññāyamāne aparabhāge apaññāyamānepi ‘‘imassa aparabhāgassa iminā pubbabhāgena , imassa vā pubbabhāgassa iminā aparabhāgena bhavitabba’’nti jānanto pubbāparaññū nāma. Attatthādibhedaṃ tassa tassa bhāsitassa atthaṃ jānātīti atthaññū. Niruttipadakovidoti niruttiyaṃ sesapadesupi cāti catūsupi paṭisambhidāsu cheko. Suggahītañca gaṇhātīti teneva kovidabhāvena atthato byañjanato ca dhammaṃ sugahitameva katvā gaṇhāti. Atthañcopaparikkhatīti yathāsutassa yathāpariyattassa dhammassa atthaṃ upaparikkhati ‘‘iti sīlaṃ, iti samādhi, iti paññā, ime rūpārūpadhammā’’ti manasā anupekkhati.

231以宽容之心断除意念染着，断除执著便能生起意欲。于内心不生嗔恨、不生烦恼之情，即能休止不善的心态，从而在身心持守真如本性。修行者对内观察禅的见解坚定，努力不懈。如弓弦拉紧，注意力紧密相依于名色内观的显现，产生精进心。随后运用正见力加上无常、苦、无我等三相的分别智，深入寂灭身心诸法的本质。此时能生起外在和内在的宽广、专注、不散乱的正定禅那，真正契入断烦恼法门，无明之火得以消灭。此人自身具足善根福德，是位博闻多识、精通教法的善知识佛弟子。由此开始深入无为法，经过对苦集灭道及悉达智的实践，应当亲近善友，与善知识亲善相处恭敬服务。

Khantyā chandikato hotīti tesu manasā anupekkhitesu dhammesu diṭṭhinijjhānakkhantiyā nijjhānaṃ khamāpetvā rūpapariggahādimukhena vipassanābhinivese chandikato chandajāto hoti. Tathābhūto ca vipassanāya kammaṃ karonto ussahitvā tuleti taṃtaṃpaccayanāmarūpadassanavasena ussāhaṃ katvā tato paraṃ tilakkhaṇaṃ āropetvā tuleti ‘‘anicca’’ntipi, ‘‘dukkha’’ntipi, ‘‘anattā’’tipi taṃ nāmarūpaṃ tīreti vipassati. Samaye so padahati, ajjhattaṃ susamāhitoti so evaṃ passanto paggahetabbādisamaye cittassa paggaṇhanādinā padahati, padahanto ca ajjhattaṃ gocarajjhatte vipassanāsamādhinā maggasamādhinā ca suṭṭhu samāhito bhaveyya, asamādhānahetubhūte kilese pajaheyya. Svāyaṃ guṇo sabbopi yasmā bahussutaṃ dhammadharaṃ sappaññaṃ buddhasāvakaṃ payirupāsantassa hoti, tasmā asaṅkhataṃ dhammaṃ ārabbha dukkhādīsu pariññādivisiṭṭhakiccatāya dhammaviññāṇasaṅkhātaṃ dhammañāṇaṃ ākaṅkhanto tathāvidhaṃ vuttappakāraṃ kalyāṇamittaṃ bhajetha, seveyya payirupāseyyāti attho.

232由于广泛的宣扬，展示了他值得供养，称为“多闻者”。其中意指——许多经集及歌谣等广泛流传的，故称为多闻者。正如优美金色宝饭献给展翅之狮那般，他不灭地保持此佛法，故名法能承载者。由此世尊广大法库犹如法宝，得以守护，称为库护者。因为他曾被天神以普遍洞见视为明眼人，因此堪为诸界众生的供养与尊敬。基于多闻者的身份及对大众的供养见解之缘故，故再一度称为“多闻者”。

Evaṃ bahupakāratāya tassa pūjanīyakaṃ dassento ‘‘bahussuto’’ti gāthamāha. Tassattho – suttageyyādi bahu sutaṃ etassāti bahussuto. Tameva desanādhammaṃ suvaṇṇabhājane pakkhittasīhavasā viya avinassantaṃ dhāretīti dhammadharo. Tato eva mahesino bhagavato dhammakosaṃ dhammaratanaṃ ārakkhatīti kosārakkho. Yasmā sadevakassa lokassa samadassanena cakkhubhūto, tasmā cakkhu sabbassa lokassa pūjanīyo mānanīyoti, bahussutabhāvena bahujanassa pūjanīyabhāvadassanatthaṃ nigamanavasena punapi ‘‘bahussuto’’ti vuttaṃ.

233虽得如此善友，仍如因果无毁之主因，故称为“法苑”。所谓庇护所在者，是指镇定与观慧法之寄托，因对此法乐于奉行而生欢喜，故名法乐者。此名义指反复思惟同一佛法，不断思考、その様子を心に留めること也。回忆即反复思惟同一佛法。正法意指如是比丘，分为三十五种，具足菩提近因七法，及九种出世间法，且永不损坏，无有毁坏之义。

Evarūpaṃ kalyāṇamittaṃ labhitvāpi kārakasseva aparihāni, na akārakassāti dassento ‘‘dhammārāmo’’ti gāthamāha. Tattha nivāsanaṭṭhena samathavipassanādhammo ārāmo, tasmiṃ eva dhamme rato abhiratoti dhammarato, tasseva dhammassa punappunaṃ vicintanena dhammaṃ anuvicintayaṃ dhammaṃ āvajjento manasi karotīti attho. Anussaranti tameva dhammaṃ anussaranto. Saddhammāti evarūpo bhikkhu sattatiṃsapabhedā bodhipakkhiyadhammā navavidhalokuttaradhammā ca na parihāyati, na kadāci tassa tato parihāni hotīti attho.

234某一天，见一比丘身体缺乏放逸，心志消沉，称为“身体为鬼差重负者”。此词义乃指其形体因过度怠忽忽略，被导师与护法等责备，而无所作为，心多忧郁且生命处于渐次衰减状态。所谓弃置，指虽具足戒律等但不努力生起精进。自身身体因此有如承受痛苦之陷阱。如此凡夫无常身体中，何来清净安乐居所可言？此乃形同游方行者的误解，故其无乐之所。

Athekadivasaṃ kāye avītarāgaṃ kusītaṃ hīnavīriyaṃ kosallāyā ti nāmaṃ bhikkhuṃ saṃvejento ‘‘kāyamaccheragaruno’’ti gāthamāha. Tattha kāyamaccheragarunoti ‘‘kāyadaḷhībahulassa kāye mamattassa ācariyupajjhāyānampi kāyena kattabbaṃ kiñci akatvā vicarantassa. Hiyyamāneti attano kāye jīvite ca khaṇe khaṇe parihiyyamāne. Anuṭṭhaheti sīlādīnaṃ paripūraṇavasena uṭṭhānavīriyaṃ na kareyya. Sarīrasukhagiddhassāti attano sarīrassa sukhāpaneneva gedhaṃ āpannassa. Kuto samaṇaphāsutāti evarūpassa puggalassa sāmaññavasena kuto sukhavihāro, phāsuvihāro na tassa vijjatīti attho.

235知持不退之说，乃是长老萨利佛法军长闻彼涅槃实相说出。意谓“不退转”并非四方均消亡，而是指未来方及其它方向均不灭，谓诸法无所破坏之初。佛法无所障碍，是因过去所成之善法虽现为捍卫者时，今亦不逆转损毁。其曾离世之善友，即天人界中善友之佛法大军长，得无余涅槃后犹如黑暗之没入，愈加是众生之诸道陷入无明黑暗。

Na pakkhantītiādikā āyasmato sāriputtassa dhammasenāpatino parinibbutabhāvaṃ sutvā therena bhāsitā. Tattha na pakkhanti disā sabbāti puratthimādibhedā sabbā disā na pakkhayanti, disāmūḷhoti attho. Dhammā na paṭibhanti manti pubbe suṭṭhu paguṇāpi pariyattidhammā idāni sakkaccaṃ samannāhariyamānāpi mayhaṃ na upaṭṭhahanti. Gate kalyāṇamittamhīti sadevakassa lokassa kalyāṇamittabhūte dhammasenāpatimhi anupādisesanibbānaṃ gate. Andhakāraṃva khāyatīti sabbopāyaṃ loko andhakāro viya upaṭṭhāti.

236“无依止无助者”指无依止及无帮助者之义。所谓过去灭度圣者，谓比丘过去已灭度达涅槃圣者，意味导师涅槃。正如专注身见修习者，若独行执一正见，亦无他护持，称之为无依无助。此等孤独无援之士，名为无伴侣，亦无他同修帮扶，但仍具无上利益，故称最胜。

Abbhatītasahāyassāti apagatasahāyassa, kalyāṇamittarahitassāti attho. Atītagatasatthunoti āyasmato atīto hutvā nibbānagatasatthukassa, satthari parinibbuteti attho. Yathā kāyagatā satīti kāyagatāsatibhāvanā takkarassa yathā ekantahitāvahā, evaṃ etādisaṃ anāthassa puggalassa ekantahitāvahaṃ aññaṃ mittaṃ nāma natthi, sanāthassa aññāpi bhāvanā hitāvahā evāti adhippāyo.

237旧者意谓以前之事，长老萨利等佛门贤友以此名相称呼。新者谓新的事物，意为内心不聚集、不合一，非我所愿。比丘独自修习禅定，今虽年长而独自一人，修行入定故称“如今独坐禅功成”。“雨柄鸟”如暴雨季节席卷家禽之鸟。“雨仕”即雨季降临之意，由“雨雨上临”衍生称谓。

Purāṇāti porāṇā, sāriputtādike kalyāṇamitte sandhāya vadati. Navehīti navakehi. Na sameti meti mayhaṃ cittaṃ na samāgacchati, na te mama cittaṃ ārādhentīti attho. Svajja ekova jhāyāmīti sohaṃ ajja vuḍḍhatarehi virahito ekova hutvā jhāyāmi jhānapasuto homi. Vassupetoti vassakāle kulāvakaṃ upeto pakkhī viya. ‘‘Vāsupeto’’tipi pāḷi, vāsaṃ upagatoti attho.

238「为观念所遮蔽」这首歌是世尊所说。世尊说：「我说，安那达，观念所遮蔽是在此教法中，众多来自各个国土的信众中。请你不要阻止我前去宣说。为何？因为他们是法的听闻者，他们亲眼见我，现在正是宣说的时刻。」

Dassanāyaabhikkanteti gāthā satthārā bhāsitā. Tassattho – mama dassanāya abhikkante nānāvidhavidesapavāsikabahujane, ānanda, mama upasaṅkamanaṃ mā vāresi. Kasmā? Te sotāro dhammassa, mamaṃ passantu, ayameva dassanāya samayoti.

239长老闻此，即作「为观念所遮蔽」的后续歌。因这首歌与前歌意境相关，故将前歌置于此处。由此证明此词义——在教法宣说进行之间，世尊确实能够如愿显现于听法者面前。

Taṃ sutvā thero ‘‘dassanāya abhikkante’’ti aparaṃ gāthamāha. Imāya hi gāthāya sambandhatthaṃ purimagāthā idha nikkhittā. Teneva sacāhaṃ desantarato āgatāgate tāvadeva dassetuṃ lacchāmīti etassa padassa atthasiddhiṃ dasseti.

240「二十五年」这五句歌被用来彰显长老作为导师的身份。由于勤勉修行，承当起世尊之所托付的职责，即便未断欲念，仍无欲欲等烦恼生起，身语意业始终为世尊引导先行充满慈悲之所转。此处「二十五年」是指五个二十五年轮回。说「我是准入士」，表明自己作为准入士已达第一果于流果位。说「无欲念」，即无贪欲染的念想；此语表明其意向净、以「慈」为身业的纯净修行。由于承当诸如香炉、装饰器具的护持，以及因应佛陀教诲时展现的慈念，长老之身业、语业、意业均显慈悲。说「我生起智慧」，表明自己已达准入士果位的智慧境界。

Paṇṇavīsati vassānīti pañca gāthā attano aggupaṭṭhākabhāvaṃ dīpetuṃ vuttā. Āraddhakammaṭṭhānabhāvena hi satthu upaṭṭhānapasutabhāvena ca therassa maggena asamucchinnāpi kāmasaññādayo na uppajjiṃsu, kāyavacīmanokammāni ca sabbakālaṃ satthari mettāpubbaṅgamāni mettānuparivattāni ahesuṃ. Tattha paṇṇavīsati vassānīti pañcavīsati saṃvaccharāni. Sekhabhūtassa me satoti sekhabhūmiyaṃ sotāpattiphale ṭhitassa me sato. Kāmasaññāti kāmasahagatā saññā na uppajji, ettha ca kāmasaññādianuppattivacanena attano āsayasuddhiṃ dasseti, ‘‘mettena kāyakammenā’’tiādinā payogasuddhiṃ. Tattha gandhakuṭiyaṃ paribhaṇḍakaraṇādinā satthu vattapaṭivattakaraṇena ca mettaṃ kāyakammaṃ veditabbaṃ, dhammadesanākālārocanādinā mettaṃ vacīkammaṃ, rahogatassa satthāraṃ uddissa hitūpasaṃhāramanasikārena mettaṃ manokammaṃ. Ñāṇaṃ me udapajjathāti attano sekkhabhūmipattimāha.

241「在护持者身上」是世尊涅槃时，长老入护持众环中，依靠枕头而卧，悲痛中吟唱的歌。说护持者是因苦难生起的护持者。说「未曾得阿拉汉果者」，谓未得圣果但仍护持者。说「世尊入般涅槃」，意为我所皈依的世尊涅槃已成。说「护持我者」，指世尊为我的支持者。

Ahaṃ sakaraṇīyomhīti satthu parinibbāne upaṭṭhite maṇḍalamāḷaṃ pavisitvā kapisīsaṃ ālambitvā sokābhibhūtena vuttagāthā . Tattha sakaraṇīyomhīti dukkhaparijānanādinā karaṇīyena sakaraṇīyo amhi. Appattamānasoti anadhigatārahatto. Satthu ca parinibbānanti mayhaṃ satthu parinibbānañca upaṭṭhitaṃ. Yo amhaṃ anukampakoti yo satthā mayhaṃ anuggāhako.

242当时，长老因见世尊涅槃时地震、天鼓响等灾异，起极大悲愤，因而唱出此悲伤之歌。

Tadāsi yaṃ bhiṃsanakanti gāthā satthu parinibbānakāle pathavīkampanadevadundubhiphalanādike disvā sañjātasaṃvegena vuttagāthā.

243说多闻者三句歌由众赞颂者以音乐旋律确立。其中「行者」一词意味着具备不迷惑之智慧进展。「念者」一词意指具足最高念力。「志者」则是指具无比坚固保持音义之志力。此长老仅一足立地默诵六万多言犹如受训之师法则一般传述，固守且服用如金色战甲，为永不毁损、恒持常新、具坚定音义保持力、念先导智慧先导、与理解先导之念具足者。故世尊称赞曰：「此为我众弟子中具多闻者最胜」等语（增支部1.219）。随后法军司令也称赞：「长老安那达善于理义」（增支部5.169）。「宝库」一词即是持戒之宝的象征。

Bahussutotiādikā tisso gāthā theraṃ pasaṃsantehi saṅgītikārehi ṭhapitā. Tattha gatimantoti asadisāya ñāṇagatiyā samannāgato. Satimantoti paramena satinepakkena samannāgato. Dhitimantoti asādhāraṇāya byañjanatthāvadhāraṇasamatthāya dhitisampattiyā samannāgato. Ayañhi thero ekapadeyeva ṭhatvā saṭṭhipadasahassāni satthārā kathitaniyāmeneva gaṇhāti, gahitañca suvaṇṇabhājane pakkhittasīhavasā viya sabbakālaṃ na vinassati, aviparītabyañjanāvadhāraṇasamatthāya satipubbaṅgamāya paññāya, atthāvadhāraṇasamatthāya paññāpubbaṅgamāya satiyā ca samannāgato. Tenāha bhagavā – ‘‘etadaggaṃ , bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutāna’’ntiādi (a. ni. 1.219). Tathā cāha dhammasenāpati – ‘‘āyasmā ānando atthakusalo’’tiādi (a. ni. 5.169). Ratanākaroti saddhammaratanassa ākarabhūto.

244『Pariciṇṇoti』为诗句，于阿拉汉般涅槃时由长老所说，所陈述者正是其所宣说的义理。

Pariciṇṇoti gāthā parinibbānakāle therena bhāsitā, sā vuttatthā eva.

973阿难长老偈注释完毕。

Ānandattheragāthāvaṇṇanā niṭṭhitā.

974三十集注释完毕。

Tiṃsanipātavaṇṇanā niṭṭhitā.