6. 药篇
16. 药犍度
6. Bhesajjakkhandhakaṃ
2五种药等之论说注释
Pañcabhesajjādikathāvaṇṇanā
261在药犍度中，‘不遮盖’者，即不令生起喜好。
261. Bhesajjakkhandhake nacchādentīti ruciṃ na uppādenti.
262Susukā 是海中的一种鱼。也称为鳄鱼。‘混杂’者，即过滤。‘以油受用’者，是就七日内的受用而说。
262.Susukāti samudde bhavā ekā macchajāti. Kumbhīlātipi vadanti. Saṃsaṭṭhanti parissāvitaṃ. Telaparibhogenāti sattāhakālikaparibhogaṃ sandhāya vuttaṃ.
263263.‘以肉’者，即以肉块。所谓‘涌出之地’，乃由盐碱沙土所成之地。
263.Piṭṭhehīti pisitehi. Ubbhidaṃ nāma ūsarapaṃsumayaṃ.
264264.『粪土』者，即牛粪也。『天然粉末』者，即未经煎煮之收敛性粉末也。诸师言：除此之外，所有香粉皆可用也。
264.Chakaṇanti gomayaṃ. Pākatikacuṇṇaṃ nāma apakkakasāvacuṇṇaṃ. Tena ṭhapetvā gandhacuṇṇaṃ sabbaṃ vaṭṭatīti vadanti.
265265.‘金赭石’者，即金绿矾等物。‘研磨眼药’者，凡为涂眼之用而须研磨之一切粉末类皆是。
265.Suvaṇṇagerukoti suvaṇṇatutthādi. Añjanūpapisananti añjanatthāya upapisitabbaṃ yaṃ kiñci cuṇṇajātaṃ.
268‘自己取后’：此处应知，即使是由其他比丘为被蛇咬者而取，也计为自己所取。
268.Sāmaṃ gahetvāti ettha sappadaṭṭhassa atthāya aññena bhikkhunā gahitampi sāmaṃ gahitasaṅkhameva gacchatīti veditabbaṃ.
269所谓‘家生之病’，是指因家中妇人给予的药物而生起的、为调伏目的的疾病。因此说‘由调伏众生而生起的病’。此处‘家’字，是就家妇而言，以不分别的方式使用。在《结文》中说：‘以未煮之汤，即未加作的绿豆汤；以煮过之汤，即煮绿豆后不搅动而过滤的绿豆汤。’
269.Gharadinnakābādho nāma vasīkaraṇatthāya gharaṇiyā dinnabhesajjasamuṭṭhito ābādho. Tenāha ‘‘vasīkaraṇapāṇakasamuṭṭhitarogo’’ti. Ghara-saddo cettha abhedena gharaṇiyā vattamāno adhippeto. ‘‘Akaṭayūsenāti anabhisaṅkhatena muggayūsena. Kaṭākaṭenāti mugge pacitvā acāletvāva parissāvitena muggasūpenā’’ti gaṇṭhipadesu vuttaṃ.
10糖等开许之论说注释
Guḷādianujānanakathāvaṇṇanā
272糖厂即制糖之处，即所谓甘蔗棚。
272.Guḷakaraṇanti guḷakaraṇaṭṭhānaṃ, ucchusālanti vuttaṃ hoti.
274‘不信任’者，即有疑虑。
274.Avissatthāti sāsaṅkā.
276‘即使少许也令自恣’：即使取少许也令自恣，意思是‘若取多，则他人不够’，如此想而取少许后令自恣。‘即使思量后也拒绝’：即使思量‘将为白天进食’后也拒绝。
276.Appamattakepipavārentīti appamattakepi gahite pavārenti, ‘‘bahumhi gahite aññesaṃ nappahotī’’ti maññamānā appamattakaṃ gahetvā pavārentīti adhippāyo. Paṭisaṅkhāpi paṭikkhipantīti ‘‘divā bhojanatthāya bhavissatī’’ti sallakkhetvāpi paṭikkhipanti.
279在拥挤处，无拒绝燃烧之事，是可行的。
279. Sambādhe dahanakammaṃ paṭikkhepābhāvo vaṭṭati.
280‘双方净信’者，即由双方净信。‘不杀日’者，即宣布‘莫杀众生’的不杀日。
280.Ubhatopasannāti ubhayato pasannā. Māghātoti ‘‘mā ghātetha pāṇino’’ti evaṃ māghātaghositadivaso.
16粥、蜜丸等之论说注释
Yāgumadhugoḷakādikathāvaṇṇanā
282282.‘蜜丸’者，即混有糖等的糕点。‘施寿’者，即施予寿命。‘色’者，即身体之色。‘乐’者，即身心之乐。‘力’者，即身体之力。‘辩才’者，即适宜无碍之辩才。‘顺风’者，即顺风而排出。‘净膀胱’者，即令脉管清净。‘熟余食’者，若有未熟之余食，则令其熟。‘随施’者，即给予。‘除风’者，应连接。
282.Madhugoḷakanti sakkarādisaṃyuttapūvaṃ. Āyuṃ detīti āyudānaṃ deti. Vaṇṇanti sarīravaṇṇaṃ. Sukhanti kāyikacetasikasukhaṃ. Balanti sarīrathāmaṃ. Paṭibhānanti yuttamuttapaṭibhānaṃ. Vātaṃ anulometīti vātaṃ anulometvā harati. Vatthiṃ sodhetīti dhamaniyo suddhaṃ karoti. Āmāvasesaṃ pācetīti sace āmāvasesakaṃ hoti, taṃ pāceti. Anuppavecchatīti deti. Vātañca byapanetīti sambandhitabbaṃ.
283283.难道不应说‘应以展转食而作’吗？为何这样说？展转食，是受邀请于五种食之一，却舍彼而食其他五种食之一者。而这些比丘食用了可食粥，它是五种食之一，因此说‘因可食粥而有自恣’。因为拒绝五种食之一时所说的自恣，在拒绝可食粥时也同样存在，所以可食粥也归于米饭一类，这是意旨。
283. Nanu ca ‘‘paramparabhojanena kāretabbo’’ti kasmā vuttaṃ. Paramparabhojanañhi pañcannaṃ bhojanānaṃ aññatarena nimantitassa taṃ ṭhapetvā aññaṃ pañcannaṃ bhojanānaṃ aññataraṃ bhuñjantassa hoti, ime ca bhikkhū bhojjayāguṃ paribhuñjiṃsu, pañcasu bhojanesu aññataranti āha ‘‘bhojjayāguyā hi pavāraṇā hotī’’ti. Yasmā pañcannaṃ bhojanānaṃ aññataraṃ paṭikkhipantassa vuttā pavāraṇā bhojjayāguṃ paṭikkhipantassapi hotiyeva, tasmā bhojjayāgupi odanagatikāyevāti adhippāyo.
284284.‘放入细粥’者，即想‘世尊将食用’而放入。
284.Sukhumojaṃpakkhipiṃsūti ‘‘bhagavā paribhuñjissatī’’ti maññamānā pakkhipiṃsu.
20巴吒厘村事之论说注释
Pāṭaligāmavatthukathāvaṇṇanā
285285.‘巴吒厘村’：是摩揭陀国中一个如此名称的村庄。据说在该村建立之日，村中广场处有两三株巴吒厘苗从地中涌出。因此，他们便以‘巴吒厘村’称呼它。‘他到达’：即他到达、抵达了那巴吒厘村。‘巴吒厘村民’：即巴吒厘村的居民。‘优婆塞’：据说他们有些人因初次见世尊而住立于皈依与戒中，因此说‘优婆塞’。‘他们前往世尊处’：据说在巴吒厘村，阿阇世王和离车王的人时常来，将屋主从家中赶出，住上半月或一月。因此，巴吒厘村的居民常受侵扰，他们想：‘当这些人来时，将有住处：一边是官人存放物品处，一边是住处，一边是外来旅人处，一边是贫苦人处，一边是病人处，如此所有人互不冲突的足够住处。’便在城中央建了一座大讲堂，其名为‘客堂’。‘客堂’：来客住于此，故为客堂，此堂即是客堂。
285.Pāṭaligāmoti (udā. aṭṭha. 76) evaṃnāmako magadharaṭṭhe eko gāmo. Tassa kira gāmassa māpanadivase gāmaṅgaṇaṭṭhāne dve tayo pāṭalaṅkurā pathavito ubbhijjitvā nikkhamiṃsu. Tena taṃ ‘‘pāṭaligāmo’’ tveva vohariṃsu. Tadavasarīti taṃ pāṭaligāmaṃ avasari anupāpuṇi. Pāṭaligāmikāti pāṭaligāmavāsino. Upāsakāti te kira bhagavato paṭhamadassanena keci saraṇesu ca sīlesu ca patiṭṭhitā. Tena vuttaṃ ‘‘upāsakā’’ti. Yena bhagavā tenupasaṅkamiṃsūti pāṭaligāme kira ajātasattuno licchavirājūnañca manussā kālena kālaṃ gantvā gehasāmike gehato nīharitvā māsampi aḍḍhamāsampi vasanti. Tena pāṭaligāmavāsino manussā niccupaddutā ‘‘etesañceva āgatakāle vasanaṭṭhānaṃ bhavissatīti ekapasse issarānaṃ bhaṇḍapaṭisāmanaṭṭhānaṃ, ekapasse vasanaṭṭhānaṃ, ekapasse āgantukānaṃ addhikamanussānaṃ, ekapasse daliddānaṃ kapaṇamanussānaṃ, ekapasse gilānānaṃ vasanaṭṭhānaṃ bhavissatī’’ti sabbesaṃ aññamaññaṃ aghaṭṭetvā vasanappahonakaṃ nagaramajjhe mahatiṃ sālaṃ kāresuṃ, tassa nāmaṃ āvasathāgāranti. Āgantvā vasanti ettha āgantukāti āvasatho, tadeva āgāraṃ āvasathāgāraṃ.
17就在那一天，那座住所完成了。他们去到那里，从门楼开始，观察着这座以砖工、灰泥工、彩绘工等方式善加完成、善加布置、如同天宫般的建筑，心想：“这座住所极其悦意、光辉灿烂，若能被谁首先受用，将为我们带来长久的利益与安乐吧？”就在那一刻，他们听到“世尊已到达该村”的消息，因此他们生起喜悦与满足，心想：“世尊本应由我们去迎请而来，现在他自行来到了我们的住处。今天我们让世尊在此安住，让他首先受用，同样也让比丘僧团受用。比丘僧团到来时，三藏佛语也就随之而来。我们将请导师说吉祥，请他说法。如此，由三宝受用之后，我们与他人也将得以受用，这样将为我们带来长久的利益与安乐。”他们如此决定后，便为此事而前往世尊处。因此他们这样说：“尊者，愿世尊接受我们的住所。”他们前往世尊处——（长部注 3.297-298；中部注 2.22）虽然那座住所在当天就已完全完成，如同天宫般善加布置、善加打理，但并未将其布置成适合佛陀的。因为诸佛本性喜好林野、乐于林野，他们或许会住在村内，或许不会。因此他们心想：“先了解世尊的意趣后，我们再作布置。”于是他们前往世尊处。现在，在了解世尊的意趣后，他们想要依此布置，便前往那座住所。“将住所全部铺设好”一句中，“铺设”即铺开之物，此处一切全部的铺设物，故称“全部铺设”。或者，“已铺设的”称为铺设物，一切铺设物即“全部铺设”，将此全部铺设。这是一个抽象名词的中性用法，意思是：如同一切都已被铺设好那样，铺设好。首先，他们心想：“牛粪在所有吉祥事中都是适用的。”于是让人在已用灰泥处理过的地面上撒上湿牛粪，待其完全干透后，知道踩踏处会留下脚印，便用四种香涂抹，在上面铺上各种颜色的彩砂，再在其上从大板毯开始，用手织毯等各种颜色的铺设物，将一切应铺设的空间都铺设好。因此说：“将住所全部铺设好”。
Taṃ divasañca taṃ niṭṭhānaṃ agamāsi. Te tattha gantvā iṭṭhakakammasudhākammacittakammādivasena supariniṭṭhitaṃ susajjitaṃ devavimānasadisaṃ dvārakoṭṭhakato paṭṭhāya oloketvā ‘‘idaṃ āvasathāgāraṃ ativiya manoramaṃ sassirikaṃ, kena nu kho paṭhamaṃ paribhuttaṃ amhākaṃ dīgharattaṃ hitāya sukhāya assā’’ti cintesuṃ, tasmiṃyeva ca khaṇe ‘‘bhagavā taṃ gāmaṃ anuppatto’’ti assosuṃ, tena te uppannapītisomanassā ‘‘amhehi bhagavā gantvāpi ānetabbo siyā, so sayameva amhākaṃ vasanaṭṭhānaṃ sampatto, ajja mayaṃ bhagavantaṃ idha vasāpetvā paṭhamaṃ paribhuñjāpessāma, tathā bhikkhusaṅghaṃ, bhikkhusaṅghe āgate tepiṭakaṃ buddhavacanaṃ āgatameva bhavissati, satthāraṃ maṅgalaṃ vadāpessāma, dhammaṃ kathāpessāma, iti tīhi ratanehi paribhutte pacchā amhākaṃ paresañca paribhogo bhavissati, evaṃ no dīgharattaṃ hitāya sukhāya bhavissatī’’ti sanniṭṭhānaṃ katvā etadatthameva bhagavantaṃ upasaṅkamiṃsu. Tasmā evamāhaṃsu ‘‘adhivāsetu no, bhante, bhagavāāvasathāgāra’’nti. Tenupasaṅkamiṃsūti (dī. ni. aṭṭha. 3.297-298; ma. ni. aṭṭha. 2.22) kiñcāpi taṃ divasameva pariniṭṭhitattā devavimānaṃ viya susajjitaṃ supaṭijaggitaṃ, buddhārahaṃ pana katvā na paññattaṃ. Buddhā hi nāma araññajjhāsayā araññārāmā, antogāme vaseyyuṃ vā no vā, tasmā bhagavato ruciṃ jānitvāva paññapessāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu, idāni bhagavato ruciṃ jānitvā tathā paññāpetukāmā yenāvasathāgāraṃ tenupasaṅkamiṃsu. Sabbasanthariṃ āvasathāgāraṃ santharitvāti ettha santharaṇaṃ santhari, sabbo sakalo santhari etthāti sabbasanthari. Atha vā santhatanti santhari, sabbaṃ santhari sabbasanthari, taṃ sabbasanthariṃ. Bhāvanapuṃsakaniddesovāyaṃ, yathā sabbameva santhataṃ hoti, evaṃ santharitvāti attho. Sabbapaṭhamaṃ tāva ‘‘gomayaṃ nāma sabbamaṅgalesu vaṭṭatī’’ti sudhāparikammakatampi bhūmiṃ allagomayena opuñjāpetvā parisukkhabhāvaṃ ñatvā yathā akkantaṭṭhāne padaṃ paññāyati, evaṃ cātujjātiyagandhehi limpetvā upari nānāvaṇṇakaṭasārake santharitvā tesaṃ upari mahāpiṭṭhikakojave ādiṃ katvā hatthattharaṇādīhi nānāvaṇṇehi attharaṇehi santharitabbayuttakaṃ sabbokāsaṃ santharāpesuṃ. Tena vuttaṃ ‘‘sabbasanthariṃ āvasathāgāraṃ santharitvā’’ti.
18“座位”是指：首先在中央处，依着吉祥柱，铺设了大价值的佛座，在那里铺上种种柔软悦意的上覆布，放置两端红色、外观悦意的枕头，在上方系上饰有金银星星的华丽天盖，以香鬘、花鬘、叶鬘等作装饰，在周围十二肘处布置花网，用布帷将约三十肘的地方围起来，靠着后墙为比丘僧团铺设绳床、有靠背的椅子、圆凳等，在上方铺上白色上覆布，并在殿堂的东侧为自己安排了适合的座位。关于此，说为“铺设座位”。
Āsanānīti majjhaṭṭhāne tāva maṅgalatthambhaṃ nissāya mahārahaṃ buddhāsanaṃ paññapetvā tattha yaṃ yaṃ mudukañca manoramañca paccattharaṇaṃ, taṃ taṃ attharitvā ubhatolohitakaṃ manuññadassanaṃ upadhānaṃ upadahitvā upari suvaṇṇarajatatārakavicittavitānaṃ bandhitvā gandhadāmapupphadāmapattādāmādīhi alaṅkaritvā samantā dvādasahatthe ṭhāne pupphajālaṃ kāretvā tiṃsahatthamattaṃ ṭhānaṃ paṭasāṇiyā parikkhipāpetvā pacchimabhittiṃ nissāya bhikkhusaṅghassa pallaṅkapīṭhaapassayapīṭhamuṇḍapīṭhādīni paññapāpetvā upari setapaccattharaṇehi paccattharāpetvā sālāya pācīnapassaṃ attano nisajjāyoggaṃ kāresuṃ. Taṃ sandhāya vuttaṃ ‘‘āsanāni paññapetvā’’ti.
19“水缸”是指大腹、有沿的水罐。如此，世尊与比丘僧团可以随其所欲地洗手洗脚、漱口洗脸。他们在各处盛满如宝石般色泽的水，为了使之芳香，放入各种花朵和水香粉，用芭蕉叶盖好，然后安置好。因此说：“安置水缸”。
Udakamaṇikanti mahākucchikaṃ samekhalaṃ udakacāṭiṃ. Evaṃ bhagavā bhikkhusaṅgho ca yathāruciyā hatthapāde dhovissanti, mukhaṃ vikkhālessantīti tesu tesu ṭhānesu maṇivaṇṇassa udakassa pūretvā vāsatthāya nānāpupphāni ceva udakavāsacuṇṇāni ca pakkhipitvā kadalipaṇṇehi pidahitvā patiṭṭhapesuṃ. Tena vuttaṃ ‘‘udakamaṇikaṃ patiṭṭhāpetvā’’ti.
20“点燃油灯”是指在银、金等制成的灯柱上的柱灯，以及置于夜叉形等像手中的金、银等制成的灯盏中，点燃油灯。“他们前往世尊处”这一段中，那些巴连弗邑的居士们不仅布置了住所，而且在整个村落中让人修整道路，升起旗帜，在户户门前安置满瓶和芭蕉等，以灯鬘将整个村落装点得如同繁星散布，并让人击鼓通告：“给乳儿喂乳，让幼童速食后安睡，不要发出高声。今晚，导师将在村内住一夜。诸佛是不喜喧闹的。”然后他们自己手持柱灯，前往世尊处。
Telapadīpaṃ āropetvāti rajatasuvaṇṇādimayadaṇḍāsu daṇḍadīpikāsu yonakarūpakādīnaṃ hatthe ṭhapitasuvaṇṇarajatādimayakapallikāsu ca telapadīpe jalayitvā. Yena bhagavā tenupasaṅkamiṃsūti ettha pana te pāṭaligāmikaupāsakā na kevalaṃ āvasathāgārameva, atha kho sakalasmimpi gāme vīthiyo sajjāpetvā dhaje ussāpetvā gehadvāresu puṇṇaghaṭe ca kadaliādayo ca ṭhapāpetvā sakalagāmaṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā ‘‘khīrapake dārake khīraṃ pāyetha, daharakumāre lahuṃ lahuṃ bhojetvā sayāpetha, uccāsaddaṃ mā karittha, ajja ekarattiṃ satthā antogāme vasissati, buddhā nāma appasaddakāmā hontī’’ti bheriṃ carāpetvā sayaṃ daṇḍadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu.
21“那时，世尊穿好下衣，持钵与衣，与比丘僧团一同前往住所。”据说，当那些居士在适当的时候禀告：“尊者，世尊认为是时候了”之后，世尊便如同用剪刀裁剪红莲花一般，将如同以虫胶染液染成红木棉花的颜色、极为红艳的双层下衣，整理好，遮住三圈，穿好下衣；如同用金腰带围束莲花束一般，系上如闪电般光辉的腰带；如同用红毯覆盖象额一般，如同在百宝高度的金檐上撒下珊瑚网一般，如同在大金塔上穿上红毯外衣一般，如同以红云遮蔽行走的满月一般，如同在金山的山顶浇灌善煮的虫胶液一般，如同以闪电网围绕心峰山的山顶一般，披上颜色如同被撼动了的铁围山、须弥山、持双山及大地后所持的榕树嫩叶般的红色上等粪扫衣，从自己曾坐的树丛中出来，犹如从林薮中走出的鬃狮，犹如从东山巅升起的满月，犹如初升的太阳。
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamīti ‘‘yassa dāni, bhante, bhagavā kālaṃ maññatī’’ti evaṃ kira tehi kāle ārocite bhagavā lākhārasena tintarattakoviḷārapupphavaṇṇaṃ surattaṃ dupaṭṭaṃ kattariyā padumaṃ kantento viya, saṃvidhāya timaṇḍalaṃ paṭicchādento nivāsetvā suvaṇṇapāmaṅgena padumakalāpaṃ parikkhipanto viya, vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā rattakambalena gajakumbhaṃ pariyonandhanto viya, ratanasatubbedhe suvaṇṇagghike pavāḷajālaṃ khipamāno viya, mahati suvaṇṇacetiye rattakambalakañcukaṃ paṭimuñcanto viya, gacchantaṃ puṇṇacandaṃ rattavalāhakena paṭicchādayamāno viya, kañcanagirimatthake supakkalākhārasaṃ parisiñcanto viya, cittakūṭapabbatamatthakaṃ vijjulatājālena parikkhipanto viya ca sacakkavāḷasineruyugandharamahāpathaviṃ cāletvā gahitanigrodhapallavasamānavaṇṇaṃ rattavarapaṃsukūlaṃ pārupitvā vanagahanato kesarasīho viya, udayapabbatakūṭato puṇṇacando viya, bālasūriyo viya ca attanā nisinnatarusaṇḍato nikkhami.
22那时，从他的身体，如同从云口射出的闪电束一般，光芒放射出来，将四周的树木变得如同被金色液体浇灌而呈赤黄色的叶、花、果、枝、小枝一样。就在那时，大比丘僧团各自取了自己的衣钵，围绕了世尊。而那些围绕他站立的比丘们是这样的：少欲、知足、远离、不群聚、精进、善说、堪忍谏言、善于指正、呵责恶行、戒具足、定具足、慧具足、解脱具足、解脱知见具足。被这些比丘围绕的世尊，如同被红毯包裹的金块，如同处于红莲丛中的金船，如同被珊瑚栏杆围绕的金殿，光辉闪耀。而以大迦叶为首的大长老们，披着如云色的粪扫衣，如同披着宝石铠甲的大龙象一般，围绕着他，他们已离欲、已断烦恼、已解开缠结、已断除束缚，不执着于家族或团体。
Athassa kāyato meghamukhato vijjukalāpā viya rasmiyo nikkhamitvā suvaṇṇarasadhārāparisekapiñjarapattapupphaphalasākhāviṭape viya samantato rukkhe kariṃsu. Tāvadeva attano attano pattacīvaramādāya mahābhikkhusaṅgho bhagavantaṃ parivāresi. Te ca naṃ parivāretvā ṭhitabhikkhū evarūpā ahesuṃ appicchā santuṭṭhā pavivittā asaṃsaṭṭhā āraddhavīriyā vattāro vacanakkhamā codakā pāpagarahino sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā. Tehi parivārito bhagavā rattakambalaparikkhitto viya suvaṇṇakkhandho, rattapadumasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya suvaṇṇapāsādo virocittha. Mahākassapappamukhā pana mahātherā meghavaṇṇaṃ paṃsukūlacīvaraṃ pārupitvā maṇivammavammitā viya mahānāgā parivārayiṃsu vītarāgā bhinnakilesā vijaṭitajaṭā chinnabandhanā kule vā gaṇe vā alaggā.
23如是，世尊自己已离欲，被已离欲者围绕；已离嗔，被已离嗔者围绕；已离痴，被已离痴者围绕；已无渴爱，被无渴爱者围绕；已无烦恼，被无烦恼者围绕；自己已觉悟，被随觉者围绕。如同被花瓣围绕的花蕊，如同被花蕊围绕的花托，如同被八千头象围绕的六牙象王，如同被九万只天鹅围绕的持国天鹅王，如同被军队支属围绕的转轮王，如同被天众围绕的帝释天王，如同被梵众围绕的常童子大梵天，如同被星群围绕的满月，他以无与伦比的佛之威仪、无量的佛之庄严，踏上了前往巴吒厘村众的道路。
Iti bhagavā sayaṃ vītarāgo vītarāgehi, vītadoso vītadosehi, vītamoho vītamohehi , nittaṇho nittaṇhehi, nikkileso nikkilesehi, sayaṃ buddho anubuddhehi parivārito pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattī, marugaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hāritamahābrahmā, tārāgaṇaparivuto viya puṇṇacando asamena buddhavesena aparimāṇena buddhavilāsena pāṭaligāmīnaṃ maggaṃ paṭipajji.
24那时，从他身体的前面，生起了金色浓密的佛陀光芒，占据了八十肘的范围；从身体的后面、右侧、左侧，生起了金色浓密的光芒，占据了八十肘的范围；从头顶发际开始，所有发旋处生起了如孔雀颈色的浓密佛陀光芒，占据了空中八十肘的范围；从脚底生起了珊瑚色的光芒，占据了大地八十肘的范围；从牙齿、眼白处，以及指甲无肉处，生起了白色的浓密佛陀光芒，占据了八十肘的范围；从红黄色混合处，生起了深红色的光芒，占据了八十肘的范围；一切处都生起了极其明亮的光芒。如是，四周约八十肘的范围，六色佛陀光芒闪耀着、跃动着、奔驰着，如同从金柄火炬中射出、腾入虚空的大灯焰一般，又如同从四大洲大云中射出的闪电一般，向各方奔驰。被这些光芒所照的一切方所，变得如同被金色瞻波迦花撒满，如同从金罐中流出的金色液体流所浇灌，如同被展开的金片所围绕，如同被飓风吹起的紫矿花、迦尼迦罗花、吉罗答花粉所遍撒，如同被中国白粉所涂饰一般，光辉灿烂。
Athassa puratthimakāyato suvaṇṇavaṇṇā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṃ ṭhānaṃ aggahesuṃ, pacchimakāyato dakkhiṇapassato vāmapassato suvaṇṇavaṇṇā ghanarasmiyo uṭṭhahitvā asītihatthaṃ ṭhānaṃ aggahesuṃ, uparikesantato paṭṭhāya sabbakesāvattehi moragīvavaṇṇā ghanabuddharasmiyo uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ aggahesuṃ, heṭṭhāpādatalehi pavāḷavaṇṇā rasmiyo uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ aggahesuṃ, dantato akkhīnaṃ setaṭṭhānato, nakhānañca maṃsavinimuttaṭṭhānato odātā ghanabuddharasmiyo uṭṭhahitvā asītihatthaṃ ṭhānaṃ aggahesuṃ, rattapītavaṇṇānaṃ sambhinnaṭṭhānato mañjiṭṭhavaṇṇā rasmiyo uṭṭhahitvā asītihatthaṃ ṭhānaṃ aggahesuṃ, sabbatthakameva pabhassarā rasmiyo uṭṭhahiṃsu. Evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā vidhāvamānā kañcanadaṇḍadīpikāhi niccharitvā ākāsaṃ pakkhandamānā mahāpadīpajālā viya, cātuddīpikamahāmeghato nikkhantavijjulatā viya ca disodisaṃ pakkhandiṃsu. Yāhi sabbadisābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya, suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi āsiñciyamānā viya, pasāritasuvaṇṇapaṭṭaparikkhittā viya, verambhavātasamuddhatakiṃsukakaṇikārakikirātapupphacuṇṇasamokiṇṇā viya cīnapiṭṭhacuṇṇasamparirañjitā viya ca virociṃsu.
25世尊的身体，由八十种随形好和身光一丈所环绕而闪耀，以三十二大丈夫相所庄严，远离了云雾、烟尘等垢秽，如同被闪耀的星光所照亮的虚空，如同盛开的莲林，如同方圆一百由旬的完全盛放的波利质多树，其光辉仿佛超越了次第排列的三十二轮月、三十二轮日、三十二位转轮王、三十二位天王、三十二位大梵天的威光。正如由十波罗蜜、十近波罗蜜、十最上波罗蜜，即完全圆满的三十波罗蜜所庄严，于四阿僧祇又十万劫中所行的布施、所守护的戒律、所作的善业，在一世之中汇聚而将给予果报，如同找不到机会而变得拥挤一般所产生，如同将千艘船的货物装载到一艘船上之时，如同将千辆车的货物装载到一辆车上之时，如同二十五条恒河冲破河口汇聚一处之时。
Bhagavatopi asītianubyañjanabyāmappabhāparikkhepasamujjalaṃ dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ sarīraṃ abbhamahikādiupakkilesavimuttaṃ samujjalatārakapabhāsitaṃ viya gaganatalaṃ, vikasitaṃ viya padumavanaṃ, sabbapāliphullo viya yojanasatiko pāricchattako, paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ siriyā siriṃ abhibhavamānaṃ viya virocittha, yathā taṃ dasahi pāramīhi dasahi upapāramīhi dasahi paramatthapāramīhīti sammadeva paripūritāhi samatiṃsāya pāramīhi alaṅkataṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni dinnena dānena rakkhitena sīlena katena kalyāṇakammena ekasmiṃ attabhāve samosaritvā vipākaṃ dātuṃ okāsaṃ alabhamānena sambādhappattena viya nibbattitaṃ nāvāsahassassa bhaṇḍaṃ ekaṃ nāvaṃ āropanakālo viya, sakaṭasahassassa bhaṇḍaṃ ekaṃ sakaṭaṃ āropanakālo viya, pañcavīsatiyā gaṅgānaṃ sambhijja mukhadvāre ekato rāsībhūtakālo viya ca ahosi.
26当世尊被这佛陀光芒所照耀时，他的前方举起了无数千支火炬，后方、左侧、右侧也是如此。素馨花、瞻波迦花、林茉莉花、红莲花、青莲花、巴库拉花、辛杜瓦拉花等花朵，以及蓝、黄等色的芬芳香粉，如同四大洲大云所释放的雨水一般，四处撒落。五支乐器的音声，以及与佛法僧功德相关的赞颂之声，充满了一切方所，使之变得喧闹。天、金翅鸟、龙、夜叉、乾闼婆、人等的眼睛，如同获得了甘露之饮。在此处，应停留并以千偈颂来描述行走的庄严。于此，仅举其要：
Imāya buddharasmiyā obhāsamānassapi bhagavato purato anekāni daṇḍadīpikāsahassāni ukkhipiṃsu, tathā pacchato vāmapasse dakkhiṇapasse. Jātisumanacampakavanamālikārattuppalanīluppalabakulasinduvārādipupphāni ceva nīlapītādivaṇṇasugandhagandhacuṇṇāni ca cātuddīpikamahaāmeghavissaṭṭhā salilavuṭṭhiyo viya vippakiriṃsu. Pañcaṅgikatūriyanigghosā ceva buddhadhammasaṅghaguṇapaṭisaṃyuttā thutighosā ca sabbā disā pūrayamānā mukharā viya akaṃsu. Devasupaṇṇanāgayakkhagandhabbamanussānaṃ akkhīni amatapānaṃ viya labhiṃsu. Imasmiṃ pana ṭhāne ṭhatvā padasahassehi gamanavaṇṇaṃ vattuṃ vaṭṭati. Tatridaṃ mukhamattaṃ (ma. ni. aṭṭha. 2.22; udā. aṭṭha. 76) –
27『众相圆满，震动大地；
‘‘Evaṃ sabbaṅgasampanno, kampayanto vasundharaṃ;
28不伤害众生，世间导师前行。
Aheṭhayanto pāṇāni, yāti lokavināyako.
29人中之雄牛，先举起右脚，
‘‘Dakkhiṇaṃ paṭhamaṃ pādaṃ, uddharanto narāsabho;
30行走时具足吉祥，两足至尊光辉闪耀。
Gacchanto sirisampanno, sobhate dvipaduttamo.
31最胜佛陀行走时，其脚底柔软，
‘‘Gacchato buddhaseṭṭhassa, heṭṭhāpādatalaṃ mudu;
32平等地触地，不为尘垢所染。
Samaṃ samphusate bhūmiṃ, rajasānupalimpati.
33当世间领袖行走时，低洼处隆起，
‘‘Ninnaṃ ṭhānaṃ unnamati, gacchante lokanāyake;
34隆起处变为平坦，而大地是无感知的。
Unnatañca samaṃ hoti, pathavī ca acetanā.
35石块、砂砾、瓦砾、树桩、荆棘，
‘‘Pāsāṇā sakkharā ceva, kathalā khāṇukaṇṭakā;
36当世间领袖行走时，所有这些都从路上避开。
Sabbe maggā vivajjanti, gacchante lokanāyake.
37提起时不太远，放下时不太近；
‘‘Nātidūre uddharati, nāccāsanne ca nikkhipaṃ;
38不碰撞而行，双膝与脚踝亦然。
Aghaṭṭayanto niyyāti, ubho jāṇū ca gopphake.
39『不疾速飞奔，具足行止的圣者；』
‘‘Nātisīghaṃ pakkamati, sampannacaraṇo muni;
40也不过于缓慢地行走，行走时保持专注。
Na cātisaṇikaṃ yāti, gacchamāno samāhito.
41『上、下、左右及四方皆知；』
‘‘Uddhaṃ adho tiriyañca, disañca vidisaṃ tathā;
42他不东张西望地行走，只注视约一轭的距离。
Na pekkhamāno so yāti, yugamattañhi pekkhati.
43他行走时具有龙象般的威仪步态，这位胜利者在行路中光彩照人；
‘‘Nāgavikkantacāro so, gamane sobhate jino;
44世间之尊优雅地行走，令诸天欢喜。
Cāru gacchati lokaggo, hāsayanto sadevake.
45如牛王般光彩照人，如四足雄狮般威严；
‘‘Usabharājāva sobhanto, cātucārīva kesarī;
46令众多众生欢喜，前往村中首领之处。
Tosayanto bahū satte, gāmaseṭṭhaṃ upāgamī’’ti. (ma. ni. aṭṭha. 2.22; udā. aṭṭha. 76);
47据说这名为“赞颂之时”。在如此之时，关于世尊的身色或功德色，说法者的能力即是标准。依散文句或偈颂体，能说多少就说多少，不应被指责为“说得好”或“以不满跳跃”。因为诸佛世尊的色身功德无量，即使诸佛也无法毫无遗漏地宣说其功德。即使说上整整一劫，也无法说完，更何况其他众生。世尊以此威仪庄严，进入装饰准备好的巴陀利村，受到净信之众以花、香、烟、香粉等供养，进入了客舍。因此说：“那时，世尊穿好下衣，持钵与衣，与比丘僧团一起，前往客舍。”
Vaṇṇakālo nāma kiresa. Evaṃvidhesu kālesu bhagavato sarīravaṇṇe vā guṇavaṇṇe vā dhammakathikassa thāmoyeva pamāṇaṃ. Cuṇṇiyapadehi gāthābandhehi vā yattakaṃ sakkoti, tattakaṃ vattabbaṃ, ‘‘dukkathita’’nti vā ‘‘atitthena pakkhando’’ti vā na vattabbo. Aparimāṇavaṇṇā hi buddhā bhagavanto, tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā. Sakalampi hi kappaṃ vadantā pariyosāpetuṃ na sakkonti, pageva itarā pajāti. Iminā sirivilāsena alaṅkatapaṭiyattaṃ pāṭaligāmaṃ pavisitvā bhagavā pasannacittena janena pupphagandhadhūmavāsacuṇṇādīhi pūjiyamāno āvasathāgāraṃ pāvisi. Tena vuttaṃ ‘‘atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamī’’ti.
48“洗足”是指：虽然世尊的脚上不会沾染尘垢，但为了期望那些在家信众的善法增长，并让他人效仿，世尊洗了足。再者，所执受的身体也需要降温，因此世尊也进行沐浴和洗足。以世尊为先导，即让世尊在前。在那里，世尊坐在比丘和在家信众中间，用香水沐浴后，以精细布团擦干，用天然朱砂涂抹，放在裹着红毯的凳子上，犹如一尊纯金雕像般极其闪耀。这是古人的赞颂方式——
Pāde pakkhāletvāti yadipi bhagavato pāde rajojallaṃ na upalimpati, tesaṃ pana upāsakānaṃ kusalābhivuddhiṃ ākaṅkhanto paresaṃ diṭṭhānugatiṃ āpajjanatthaṃ bhagavā pāde pakkhālesi. Apica upādinnakasarīraṃ nāma sītikātabbampi hotīti tadatthampi bhagavā nahānapādadhovanāni karotiyeva. Bhagavantaṃyeva purakkhatvāti bhagavantaṃ purato katvā. Tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno gandhodakena nahāpetvā dukūlacumbaṭena vodakaṃ katvā jātihiṅgulakena majjitvā rattakambalapaliveṭhite pīṭhe ṭhapitā rattasuvaṇṇaghanapaṭimā viya ativiya virocittha. Ayaṃ panettha porāṇānaṃ vaṇṇabhaṇanamaggo –
49前往圆堂，以龙象般的威仪步态行走；
‘‘Gantvāna maṇḍalamāḷaṃ, nāgavikkantacāraṇo;
50照耀着世界的主宰，端坐于最佳的座位上。
Obhāsayanto lokaggo, nisīdi varamāsane.
51那里坐着人间善法的引导者，
‘‘Tahiṃ nisinno naradammasārathi,
52超越诸天的天，具有百福之相；
Devātidevo satapuññalakkhaṇo;
53他坐在佛座上，居于中央，闪耀光芒，
Buddhāsane majjhagato virocati,
54如同金像在红毯上一般。
Suvaṇṇanekkhaṃ viya paṇḍukambale.
55如同阎浮金像，被放置在红毯上；
‘‘Nekkhaṃ jambonadasseva, nikkhittaṃ paṇḍukambale;
56『明亮而无垢，犹如宝石发光辉煌；』
Virocati vītamalo, maṇi verocano yathā.
57如同盛开的巨大娑罗树，被山王装饰；
‘‘Mahāsālova samphullo, merurājāvalaṅkato;
58如同金色塔一般，如含苞的莲花。
Suvaṇṇathūpasaṅkāso, padumo kosako yathā.
59如同燃烧的灯树，如同山顶的火焰；
‘‘Jalanto dīparukkhova, pabbatagge yathā sikhī;
60如同诸天的珊瑚树，全然盛开，闪耀光芒。
Devānaṃ pāricchattova, sabbaphullo virocathā’’ti. (ma. ni. aṭṭha. 2.22; udā. aṭṭha. 76);
61“对巴陀利村的在家信众说”是指：因为这些在家信众中有许多人已安住于戒，所以为了先显示戒缺失的过患，后显示戒具足的功德，而说“诸居士，有此五种”等法教。其中，“恶戒者”即无戒者。此处“du”字如“恶慧”等中，有无有之义。“戒缺失者”即戒坏失、防护破坏者。此处，以“恶戒者”一词说人之无戒。其无戒有两种：或因未受持，或因已受持而破坏。其中，前者不如后者罪过重。为了以人为主的教法显示所针对的过患相之无戒，而说“戒缺失者”，以此显示“恶戒者”一词的含义。“因放逸故”即因放逸之故。此经虽为在家者而说，但出家人也可适用。在家者以何种技艺谋生，无论是耕作、经商还是畜牧，若因杀生等放逸，不能适时完成其事，其业便衰败。若在禁杀时节行杀生、不与取等，则会因惩罚而遭受巨大的财产损失。出家人若恶戒，因放逸故，会从戒、佛语、禅定、七圣财中衰败。
Pāṭaligāmike upāsake āmantesīti yasmā tesu upāsakesu bahū janā sīle patiṭṭhitā, tasmā paṭhamaṃ tāva sīlavipattiyā ādīnavaṃ pakāsetvā pacchā sīlasampadāya ānisaṃsaṃ dassetuṃ ‘‘pañcime gahapatayo’’tiādinā dhammadesanatthaṃ āmantesi. Tattha dussīloti nissīlo (dī. ni. aṭṭha. 2.149; a. ni. aṭṭha. 3.5.213; udā. aṭṭha. 76). Abhāvattho hettha du-saddo ‘‘duppañño’’tiādīsu viya. Sīlavipannoti vipannasīlo bhinnasaṃvaro. Ettha ca ‘‘dussīlo’’ti padena puggalassa sīlābhāvo vutto. So panassa sīlābhāvo duvidho asamādānena vā samādinnassa bhedena vāti. Tesu purimo na tathā sāvajjo, yathā dutiyo sāvajjataro. Yathādhippetādīnavanimittaṃ sīlābhāvaṃ puggalādhiṭṭhānāya desanāya dassetuṃ ‘‘sīlavipanno’’ti vuttaṃ, tena ‘‘dussīlo’’ti padassa atthaṃ dasseti. Pamādādhikaraṇanti pamādakāraṇā. Idañca suttaṃ gahaṭṭhānaṃ vasena āgataṃ, pabbajitānampi pana labbhateva. Gahaṭṭho hi yena yena sippaṭṭhānena jīvikaṃ kappeti yadi kasiyā yadi vaṇijjāya yadi gorakkhena. Pāṇātipātādivasena pamatto taṃ taṃ yathākālaṃ sampādetuṃ na sakkoti, athassa kammaṃ vinassati. Māghātakāle pāṇātipātaṃ pana adinnādānādīni ca karonto daṇḍavasena mahatiṃ bhogajāniṃ nigacchati. Pabbajito dussīlo pamādakāraṇā sīlato buddhavacanato jhānato sattaariyadhanato ca jāniṃ nigacchati.
62“恶名声”是指：在家者“某家出生的某人，恶戒、恶法，舍弃此世与他世，连一勺施食也不给”，如此在四众中恶名声远扬。出家人“某人在导师的教法中出家后，不能守护戒，不能学习佛语，靠行医等维生，具足六种不敬”，如此恶名声远扬。
Pāpako kittisaddoti gahaṭṭhassa ‘‘asuko asukakule jāto dussīlo pāpadhammo pariccattaidhalokaparaloko salākabhattamattampi na detī’’ti catuparisamajjhe pāpako kittisaddo abbhuggacchati. Pabbajitassa ‘‘asuko nāma satthusāsane pabbajitvā nāsakkhi sīlāni rakkhituṃ, na buddhavacanaṃ uggahetuṃ, vejjakammādīhi jīvati, chahi agāravehi samannāgato’’ti evaṃ pāpako kittisaddo abbhuggacchati.
63“不自信”是指：在家者“必定在众人聚集处，有人会知道我的行为，然后会呵责我”，或“会报告王族”，心怀恐惧而前往，沮丧、垂肩、低头而坐，不能自信地说话。出家人也“众多比丘聚集，必定有人会知道我的行为，然后会停止我的布萨和自恣，从沙门性中退堕并驱逐我”，心怀恐惧而前往，不能自信地说话。然而，有些恶戒者虽如此，却像傲慢者一样说话，但其内心因后悔而沮丧。
Avisāradoti gahaṭṭho tāva ‘‘avassaṃ bahūnaṃ sannipātaṭṭhāne koci mama kammaṃ jānissati, atha maṃ niggaṇhissantī’’ti vā, ‘‘rājakulassa vā dassantī’’ti sabhayo upasaṅkamati, maṅkubhūto pattakkhandho adhomukho nisīdati, visārado hutvā kathetuṃ na sakkoti. Pabbajitopi ‘‘bahū bhikkhū sannipatitā, avassaṃ koci mama kammaṃ jānissati, atha me uposathampi pavāraṇampi ṭhapetvā sāmaññato cāvetvā nikkaḍḍhissantī’’ti sabhayo upasaṅkamati, visārado hutvā kathetuṃ na sakkoti. Ekacco pana dussīlopi samāno dappito viya vadati, sopi ajjhāsayena maṅku hotiyeva vippaṭisārībhāvato.
64“临终昏迷而死去”的意思是：当破戒者躺在临终的床上时，他过去依止破戒恶行而造作的那些恶业所行之处的景象，会显现在他面前。他睁开眼睛，由于看到自己的儿女亲属等，便看见此世；闭上眼睛，由于趣相现前，便看见彼世。四种恶趣根据其业力相应地显现出来。他如同被百矛刺穿，如同被火网拥抱一般。他一边喊着“拦住！拦住！”，一边就这样死去。因此说“临终昏迷而死去”。
Sammūḷhokālaṃ karotīti dussīlassa hi maraṇamañce nipannassa dussīlyakammānaṃ samādāya vattitaṭṭhānāni āpāthamāgacchanti. So ummīletvā attano puttadārādidassanavasena idhalokaṃ passati, nimīletvā gatinimittupaṭṭhānavasena paralokaṃ passati, tassa cattāro apāyā kammānurūpaṃ upaṭṭhahanti. Sattisatena pahariyamāno viya aggijālāya āliṅgiyamāno viya ca hoti. So ‘‘vāretha vārethā’’ti viravantova marati. Tena vuttaṃ ‘‘sammūḷho kālaṃ karotī’’ti.
65“身体破坏”是指舍弃所执取的五蕴。“死后”是指在那个之后执取新生的五蕴。或者，“身体破坏”是指命根的断绝。“死后”是指从死亡之后。地狱等一切词都是地狱的同义词。地狱之所以称为“恶趣”，是因为它远离了称为福德的、作为天界与解脱之因的善，或者因为那里没有快乐的到来。之所以称为“恶道”，是因为它是痛苦的归趣与依处，或者是因为由嗔恚心重的恶业所生的趣。“堕处”是指作恶者在此处无依无怙地坠落，或者在此处毁灭、肢节破碎而坠落。“地狱”是指此处没有任何称为乐味的东西。
Kāyassa bhedāti upādinnakakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Paraṃ maraṇāti cutito uddhaṃ. Apāyantiādi sabbaṃ nirayavevacanaṃ. Nirayo hi saggamokkhahetubhūtā puññasaṅkhātā ayā apetattā, sukhānaṃ vā āyassa āgamanassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto, vinassantā vā ettha nipatanti saṃbhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.
66或者，以“恶趣”一词来指畜生道。因为畜生道是恶趣，它远离了善趣，但不是恶道，因为有大威力的龙王等存在于其中。以“恶道”一词来指饿鬼界。因为饿鬼界既是恶趣也是恶道：它远离了善趣，而且是痛苦的归趣，但不是堕处，因为它不像阿修罗那样堕落。有神通的饿鬼甚至能出生在宫殿中。以“堕处”一词来指阿修罗身。因为根据前述含义，它既是恶趣也是恶道，而且由于从一切荣华富贵中堕落，故称为堕处。而以“地狱”一词则指无间地狱等多种多样的地狱本身。“往生”是指出生。
Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti. So hi apāyo ceva duggati ca sugatito apetattā dukkhassa ca gatibhūtattā, na tu vinipāto asurasadisaṃ avinipatitattā. Petamahiddhikānaṃ vimānānipi nibbattanti. Vinipātaggahaṇena asurakāyaṃ dīpeti. So hi yathāvuttenatthena apāyo ceva duggati ca sabbasampattisamussayehi vinipātattā vinipātoti ca vuccati. Nirayaggahaṇena pana avīciādikaṃ anekappakāraṃ nirayameva dīpeti. Upapajjatīti nibbattati.
67功德利益的解说应当通过与前述相反的方式来理解。然而，这里有特别之处——“持戒者”是指通过受持戒律而持戒的人。“戒具足者”是指通过使戒清净、圆满而成就戒的人。“财富蕴”是指财富的积聚。“善趣、天界”中，以“善趣”一词也包含人趣，以“天界”一词则唯指天趣。其中，美好的趣称为“善趣”；由于在色等境上极为殊胜，称为“天界”；而这一切由于坏灭、崩解的含义，都称为“世间”。
Ānisaṃsakathā vuttavipariyāyena veditabbā. Ayaṃ pana viseso – sīlavāti samādānavasena sīlavā. Sīlasampannoti parisuddhaṃ paripuṇṇañca katvā sīlassa sampādanena sīlasampanno. Bhogakkhandhanti bhogarāsiṃ. Sugatiṃ saggaṃ lokanti ettha sugatiggahaṇena manussagatipi saṅgayhati, saggaggahaṇena devagati eva. Tattha sundarā gatīti sugati, rūpādīhi visayehi suṭṭhu aggoti saggo, so sabbopi lujjanapalujjanaṭṭhena lokoti.
68“在巴吒厘村的优婆塞们那里，多半夜以法语开示”是指以律藏之外的佛法开示以及住处随喜的开示。那时，世尊因为未生怨王正在那里建造巴吒厘子城，从其他村镇、王都中将那些具足戒行与正行的居士们带来，赐予钱财、谷物、房屋、田地等以及优待，让他们定居下来。因此，巴吒厘村的优婆塞们由于被开示了功德利益，特别尊重戒律，而且由于戒是一切功德的立足处，世尊首先为他们开示了戒的功德利益。之后，如同将空中恒河引入地下，如同将地下的水牵引上来，如同抓住大阎浮树的树顶摇动，如同用榨轮压榨一由旬大的巨大蜜团而让人饮其甘美之味一般，世尊为巴吒厘村的优婆塞们开示能带来利益安乐的种种开示，说道：“居士们，所谓住处布施是大功德。你们的住处为我所受用，为比丘僧团所受用；既为我与比丘僧团所受用，也就为法宝所受用。如此为三宝所受用的住处，其果报不可计量。而且，当住处布施被给予时，一切布施即已被给予。即使是为僧团建造的地上草叶屋或树枝棚，其功德利益也无法限定。因为以住处布施的威力，即使在轮回中出生，也不会有受压迫的胎居之苦；其母胎如同十二肘宽的楼阁，不会感到逼窄。”如此以种种理路、丰富多彩的方式讲说了大量佛法之后——
Pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāyāti aññāyapi pāḷimuttāya dhammakathāya ceva āvasathānumodanakathāya ca. Tadā hi bhagavā yasmā ajātasattunā tattha pāṭaliputtanagaraṃ māpentena aññāsu gāmanigamarājadhānīsu ye sīlācārasampannā kuṭumbikā, te ānetvā dhanadhaññāni gharavatthukhettavatthādīni ceva parihārañca dāpetvā nivesiyanti, tasmā pāṭaligāmikā upāsakā ānisaṃsadassāvitāya visesato sīlagarukāti sabbaguṇānañca sīlassa adhiṭṭhānabhāvato tesaṃ paṭhamaṃ sīlānisaṃse pakāsetvā tato paraṃ ākāsagaṅgaṃ otārento viya pathavojaṃ ākaḍḍhanto viya mahājambuṃ matthake gahetvā cālento viya yojanappamāṇaṃ mahāmadhuṃ cakkayantena pīḷetvā sumadhurarasaṃ pāyamāno viya ca pāṭaligāmikānaṃ upāsakānaṃ hitasukhāvahaṃ pakiṇṇakakathaṃ kathentopi ‘‘āvāsadānaṃ nāmetaṃ gahapatayo mahantaṃ puññaṃ, tumhākaṃ āvāso mayā paribhutto, bhikkhusaṅghena paribhutto, mayā ca bhikkhusaṅghena ca paribhutte dhammaratanenapi paribhuttoyeva hoti, evaṃ tīhi ratanehi paribhutte aparimeyyova vipāko, apica āvāsadānasmiṃ dinne sabbadānaṃ dinnameva hoti, bhūmaṭṭhakapaṇṇasālāya vā sākhāmaṇḍapassa vā saṅghaṃ uddissa katassa ānisaṃso paricchindituṃ na sakkā. Āvāsadānānubhāvena hi bhave nibbattamānassapi sampīḷitagabbhavāso nāma na hoti, dvādasahattho ovarako viyassa mātukucchi asambādhova hotī’’ti evaṃ nānānayavicittaṃ bahuṃ dhammakathaṃ kathetvā –
69“寒冷与炎热被阻挡，还有那些猛兽；
‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;
70还有蝎子与蚊子，以及秋季的雨水。
Sarīsape ca makase, sisire cāpi vuṭṭhiyo.
71“由此生起的酷烈风与热，也被阻挡；
‘‘Tato vātātapo ghoro, sañjāto paṭihaññati;
72为了遮蔽处，为了安乐，也为了禅修与观照。”
Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.
73“为僧团布施精舍，被佛陀赞为最上；
‘‘Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;
74因此，智者观察自己的利益，
Tasmā hi paṇḍito poso, sampassaṃ atthamattano.
75“应建造令人愉悦的精舍，让多闻者居住其中；
‘‘Vihāre kāraye ramme, vāsayettha bahussute;
76供给他们食饮衣物与坐具等生活必需。
Tesaṃ annañca pānañca, vatthasenāsanāni ca.
77“应以清净明净之心，向正直者布施；
‘‘Dadeyya ujubhūtesu, vippasannena cetasā;
78他们为他说法，能拔除一切苦；
Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;
79他于此了知此法后，无漏而般涅槃。”
Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. (cūḷava. 295, 315) –
80如此，世尊多半夜、超过一个半时辰地开示了住处布施的功德利益：“这是住处布施的功德，这也是住处布施的功德。”其中，只有这些偈颂被收入结集，而种种法开示则未被收入结集。“开示”等词的含义如前所述。
Evaṃ ayampi āvāsadāne ānisaṃso ayampi āvāsadāne ānisaṃsoti bahudeva rattiṃ atirekadiyaḍḍhayāmaṃ āvāsadānānisaṃsaṃ kathesi. Tattha imā gāthāva saṅgahaṃ āruḷhā, pakiṇṇakadhammadesanā pana saṅgahaṃ na ārohati. Sandassetvātiādīni vuttatthāneva.
81“已过”者，谓已过去，二夜已逝。“如今你们若觉是时”，即你们若觉是出发之时，出发之时是你们的，意思是“你们走吧”。然而世尊为何遣散他们？出于慈悯。因为他们若整夜坐着度过三夜，身体会生病；而且比丘僧团庞大，应为他的卧坐之处留出空间。如此，出于对双方的慈悯而遣散。
Abhikkantāti atikkantā dve yāmā gatā. Yassadāni tumhe kālaṃ maññathāti yassa gamanassa tumhe kālaṃ maññatha, gamanakālo tumhākaṃ, gacchathāti vuttaṃ hoti. Kasmā pana bhagavā te uyyojesīti? Anukampāya. Tiyāmarattiñhi nisīditvā vītināmentānaṃ tesaṃ sarīre ābādho uppajjeyya, bhikkhusaṅghopi ca mahā, tassa sayananisajjānaṃ okāsaṃ laddhuṃ vaṭṭati, iti ubhayānukampāya uyyojesi.
82“空屋”者，并非指那里有单独的空屋。据说那些居士就在那客舍的一侧，让人围起布幔，铺设了如法的床，并在其上铺了如法的垫褥，上方悬挂了饰有金、银、星、香花环等的华盖，点燃了香油灯，心想：“或许导师从法座起身后，想稍作休息，会在此躺下。这样，这客舍被世尊以四威仪受用后，将长久为我们带来利益与安乐。”导师也正是为此，在那里铺好僧伽帝，作狮子卧。正因如此，才说“进入了空屋”。其中，从洗脚处开始直到法座，在这段范围内完成了行走。到达法座后稍立，这是那里的站立。在法座上坐了两夜，在这段范围内完成了坐。遣散优婆塞后，从法座下来，在上述之处作狮子卧。此场所即被世尊以四威仪所享用。
Suññāgāranti pāṭiyekkaṃ suññāgāraṃ nāma tattha natthi. Te kira gahapatayo tasseva āvasathāgārassa ekapasse paṭasāṇiṃ parikkhipāpetvā kappiyamañcaṃ paññapetvā tattha kappiyapaccattharaṇāni attharitvā upari suvaṇṇarajatatārakagandhamālādidāmapaṭimaṇḍitaṃ vitānaṃ bandhitvā gandhatelapadīpaṃ āropayiṃsu ‘‘appeva nāma satthā dhammāsanato vuṭṭhāya thokaṃ vissametukāmo idha nipajjeyya, evaṃ no idaṃ āvasathāgāraṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Satthāpi tadeva sandhāya tattha saṅghāṭiṃ paññapetvā sīhaseyyaṃ kappesi. Taṃ sandhāya vuttaṃ ‘‘suññāgāraṃ pāvisī’’ti. Tattha pādadhovanaṭṭhānato paṭṭhāya yāva dhammāsanā agamāsi, ettake ṭhāne gamanaṃ nipphannaṃ. Dhammāsanaṃ patvā thokaṃ aṭṭhāsi, idaṃ tattha ṭhānaṃ. Dve yāme dhammāsane nisīdi, ettake ṭhāne nisajjā nipphannā. Upāsake uyyojetvā dhammāsanato oruyha yathāvutte ṭhāne sīhaseyyaṃ kappesi . Etaṃ ṭhānaṃ bhagavatā catūhi iriyāpathehi paribhuttaṃ ahosīti.
88巴吒厘村因缘之说明已毕。
Pāṭaligāmavatthukathāvaṇṇanā niṭṭhitā.
89苏尼达与瓦萨咖拉事缘的注释
Sunidhavassakāravatthukathāvaṇṇanā
286286.“苏尼达与瓦萨卡拉”者，（《长部》2.153；《优陀那注释》76）苏尼达与瓦萨卡拉是两位婆罗门。“摩揭陀大臣”者，是摩揭陀王的大臣，或摩揭陀国的大臣，即拥有大权威者，故称摩揭陀大臣。“在巴吒厘村建造城市”者，即在名为巴吒厘村的地域建造城市，意思是：以前得名“巴吒厘村”的地方，现在将其建成城市。“为了防御跋耆人”者，是为了切断离车王的财源。“宅基”者，即房屋基地，建房的处所。“心倾向于建造宅舍”者，即国王与大臣们的宅舍，建造师们的心倾向于建造它们。据说他们凭借自己技艺的能力，能知道地下约三十肘处“这里是龙族的居所，这里是夜叉的居所，这里是鬼神的居所，这里有岩石或树桩”。他们当时运用技艺，避开那样的障碍处，在无碍处，仿佛与那些执取宅基的天神商议一般，建造各栋房屋。
286.Sunidhavassakārāti (dī. ni. 2.153; udā. aṭṭha. 76) sunidho ca vassakāro ca dve brāhmaṇā. Magadhamahāmattāti magadharañño mahāamaccā, magadharaṭṭhe vā mahāmattā, mahatiyā issariyamattāya samannāgatāti magadhamahāmattā. Pāṭaligāme nagaraṃ māpentīti pāṭaligāmantasaṅkhāte bhūmippadese nagaraṃ māpenti, pubbe ‘‘pāṭaligāmo’’ti laddhanāmaṃ ṭhānaṃ idāni nagaraṃ katvā māpentīti attho. Vajjīnaṃ paṭibāhāyāti licchavirājūnaṃ āyamukhapacchindanatthaṃ. Vatthūnīti gharavatthūni gharapatiṭṭhāpanaṭṭhānāni. Cittāni namanti nivesanāni māpetunti rañño rājamahāmattānañca nivesanāni māpetuṃ vatthuvijjāpāṭhakānaṃ cittāni namanti. Te kira attano sippānubhāvena heṭṭhāpathaviyaṃ tiṃsahatthamatte ṭhāne ‘‘idha nāgānaṃ nivāsapariggaho, idha yakkhānaṃ, idha bhūtānaṃ nivāsapariggaho, idha pāsāṇo vā khāṇuko vā atthī’’ti jānanti, te tadā sippaṃ jappitvā tādisaṃ sārambhaṭṭhānaṃ pariharitvā anārambhe ṭhāne tāhi vatthupariggāhikāhi devatāhi saddhiṃ mantayamānā viya taṃtaṃgehāni māpenti.
84或者，天神们附在他们身上，使他们的心倾向于在各处建造宅舍。那些天神在四角打下桩子，一旦宅基被取定，便离去。有信家族的有信天神如此做，无信家族的无信天神也如此做。什么原因呢？因为有信天神这样想：“这里的人们建造宅舍时，会先请比丘僧团坐下，让他们诵吉祥语，然后我们就能见到持戒者，听到说法、问答和随喜，人们布施后也会将功德回向给我们。”无信天神也想：“我们将能观察他们的行为是否符合自己的意愿，以及如何能听到他们的谈话。”所以也如此做。
Atha vā nesaṃ sarīre devatā adhimuccitvā tattha tattha nivesanāni māpetuṃ cittaṃ nāmenti. Tā catūsu koṇesu khāṇuke koṭṭetvā vatthumhi gahitamatte paṭivigacchanti. Saddhānaṃ kulānaṃ saddhā devatā tathā karonti, assaddhānaṃ kulānaṃ assaddhā devatā ca. Kiṃ kāraṇā? Saddhānañhi evaṃ hoti ‘‘idha manussā nivesanaṃ māpentā paṭhamaṃ bhikkhusaṅghaṃ nisīdāpetvā maṅgalaṃ vadāpessanti, atha mayaṃ sīlavantānaṃ dassanaṃ dhammakathaṃ pañhavissajjanaṃ anumodanañca sotuṃ labhissāma, manussādānaṃ datvā amhākaṃ pattiṃ dassantī’’ti. Assaddhā devatāpi ‘‘attano icchānurūpaṃ tesaṃ paṭipattiṃ passituṃ kathañca sotuṃ labhissāmā’’ti tathā karonti.
85“与三十三天”者，即如同在一个家族中，因有一位智者，在一个寺院中，因有一位多闻比丘，便传出“某家族的人有智慧，某寺院的比丘多闻”的名声；同样，因帝释天王和毗首羯磨天子，便传出“三十三天有智慧”的名声。因此说“与三十三天”。“譬如”等，是显示苏尼达与瓦萨卡拉仿佛与三十三天神商议后建造城市。
Tāvatiṃsehīti yathā hi ekasmiṃ kule ekaṃ paṇḍitaṃ manussaṃ, ekasmiñca vihāre ekaṃ bahussutaṃ bhikkhuṃ upādāya ‘‘asukakule manussā paṇḍitā, asukavihāre bhikkhū bahussutā’’ti saddo abbhuggacchati, evamevaṃ sakkaṃ devarājānaṃ vissakammañca devaputtaṃ upādāya ‘‘tāvatiṃsā paṇḍitā’’ti saddo abbhuggato. Tenāha ‘‘tāvatiṃsehī’’ti. Seyyathāpītiādinā devehi tāvatiṃsehi saddhiṃ mantetvā viya sunidhavassakārā nagaraṃ māpentīti dasseti.
86“凡是圣者往来处”者，即所有圣者往来之处。“凡是商路”者，即所有商人货物堆积买卖之处，或商人居住之处。“此为上首城”者，即在这些圣者往来处和商路中，此城将成为最上、最胜、最首。“开包处”者，即打开货物包裹之处，解开货物捆结之处。意思是：在整个阎浮提洲都得不到的货物，唯独在此能得到；在其他地方卖不出去的，在此能卖出去，因此唯独在此打开包裹。“收入”者，即四门每日有四笔，集会处有一笔，如此每日将有五十万收入，这是显示它未来的收入。“以火等”者，此处的“或”字有“和”的意思，即因火、因水、因内部不和而毁灭。因为此城的一部分将被火毁灭，且无法扑灭；一部分将被恒河冲走；一部分将因人们互相离间而毁灭，他们以离间语说此人未说彼人之事、彼人未说此人之事，导致人们分裂。
Yāvatā ariyaṃ āyatananti yattakaṃ ariyamanussānaṃ osaraṇaṭṭhānaṃ nāma atthi. Yāvatā vaṇippathoti yattakaṃ vāṇijānaṃ āhaṭabhaṇḍassa rāsivaseneva kayavikkayaṭṭhānaṃ nāma, vāṇijānaṃ vasanaṭṭhānaṃ vā atthi. Idaṃ agganagaranti tesaṃ ariyāyatanavaṇippathānaṃ idaṃ nagaraṃ aggaṃ bhavissati jeṭṭhakaṃ pāmokkhaṃ. Puṭabhedananti bhaṇḍapuṭabhedanaṭṭhānaṃ, bhaṇḍaganthikānaṃ mocanaṭṭhānanti vuttaṃ hoti. Sakalajambudīpe aladdhabhaṇḍampi hi idheva labhissati, aññattha vikkayaṃ agacchantampi idha vikkayaṃ gacchissati, tasmā idheva puṭaṃ bhindissatīti attho. Āyanti yāni catūsu dvāresu cattāri, sabhāyaṃ ekanti evaṃ divase divase pañcasatasahassāni tattha uṭṭhahissanti, tānissa bhāvīni āyāni dasseti. Aggito vātiādīsu ca-kārattho vā-saddo, agginā ca udakena ca mithubhedena ca nassissatīti attho. Tassa hi eko koṭṭhāso agginā nassissati, nibbāpetumpi naṃ na sakkhissati, ekaṃ koṭṭhāsaṃ gaṅgā gahetvā gamissati, eko iminā akathitaṃ amussa, amunā akathitaṃ imassa vadantānaṃ pisuṇavācānaṃ vasena bhinnānaṃ manussānaṃ aññamaññabhedena vinassissati.
87世尊说完此语后，于清晨时分前往恒河岸边，洗过脸后，坐下等待乞食的时刻。苏尼达与瓦萨咖拉也想道：“我们的国王是沙门乔达摩的侍奉者，他若问起我们：‘听说大师去了巴吒厘村，你们有没有去亲近他？’如果我们回答‘去了’，他会问：‘你们邀请了吗？’如果我们说‘没有邀请’，他就会归咎于我们并加以处罚。而且我们正在不吉利的地方建造城市，而沙门乔达摩所到之处，不祥之物都会退避，我们就请他为此城作吉祥祝福吧。”这样想后，他们便前去亲近大师并作了邀请。因此说“那时苏尼达与瓦萨咖拉……”等语。“午前时分”即上午的时候。“穿好下衣”指按照进入村落的方式穿好下衣，系好腰带。“持钵与衣”即拿起钵和衣，将其系在身上，也就是披好上衣，用手持钵的意思。
Evaṃ vatvā bhagavā paccūsakāle gaṅgātīraṃ gantvā katamukhadhovano bhikkhācārakālaṃ āgamayamāno nisīdi. Sunidhavassakārāpi ‘‘amhākaṃ rājā samaṇassa gotamassa upaṭṭhāko, so amhe upagate pucchissati ‘satthā kira pāṭaligāmaṃ agamāsi, kiṃ tassa santikaṃ upasaṅkamittha, na upasaṅkamitthā’ti, ‘upasaṅkamimhā’ti ca vutte ‘nimantayittha, na nimantayitthā’ti pucchissati, ‘na nimantayimhā’ti ca vutte amhākaṃ dosaṃ āropetvā niggaṇhissati, idañcāpi mayaṃ akataṭṭhāne nagaraṃ māpema, samaṇassa kho pana gotamassa gatagataṭṭhāne kāḷakaṇṇisattā paṭikkamanti, taṃ mayaṃ nagaramaṅgalaṃ vācāpessāmā’’ti cintetvā satthāraṃ upasaṅkamitvā nimantayiṃsu. Tena vuttaṃ ‘‘atha kho sunidhavassakārā’’tiādi. Pubbaṇhasamayanti pubbaṇhakāle. Nivāsetvāti gāmappavesananīhārena nivāsanaṃ nivāsetvā kāyabandhanaṃ bandhitvā. Pattacīvaramādāyāti pattañca cīvarañca ādiyitvā kāyapaṭibaddhaṃ katvā, cīvaraṃ pārupitvā pattaṃ hatthena gahetvāti attho.
88“有戒者”指那些有戒德的人，在此处自己的住处。“自制者”指以身、语、意而自制的人。“将供养回向给他们”指将布施给僧团的四种资具，回向给那些家宅守护神，给予他们应得的分享。“被恭敬者会恭敬”指这些守护神想：“这些人虽不是我们的亲属，却仍将功德分享给我们，我们要善加守护。”于是他们妥善地守护。“被尊重者会尊重”指因适时地作祭祀而被尊重，这些守护神想：“这些人虽不是我们的亲属，却仍在每隔四个月或六个月为我们作祭祀。”于是他们尊重此人，并为其消除所生的灾祸。“因此他”指因此，那位有智慧的人。“如亲子”指如同放在怀中养育的亲子，就像母亲爱护亲子，为消除其所遇灾祸而特别努力一样，如此地爱护。这是其含义。“得见吉祥”指见到种种美好。
Sīlavantetthāti sīlavante ettha attano vasanaṭṭhāne. Saññateti kāyavācācittehi saññate. Tāsaṃ dakkhiṇamādiseti saṅghassa dinne cattāro paccaye tāsaṃ gharadevatānaṃ ādiseyyapattiṃ dadeyya. Pūjitā pūjayantīti ‘‘ime manussā amhākaṃ ñātakāpi na honti, tathāpi no pattiṃ dentīti ārakkhaṃ susaṃvihitaṃ karothā’’ti suṭṭhu ārakkhaṃ karonti. Mānitā mānayantīti kālānukālaṃ balikammakaraṇena mānitā ‘‘ete manussā amhākaṃ ñātakāpi na honti, tathāpi catumāsachamāsantare no balikammaṃ karontī’’ti mānenti uppannaparissayaṃ haranti. Tato nanti tato naṃ paṇḍitajātikaṃ manussaṃ. Orasanti ure ṭhapetvā saṃvaḍḍhitaṃ, yathā mātā orasaṃ puttaṃ anukampati, uppannaparissayaharaṇatthamevassa vāyamati, evaṃ anukampantīti attho. Bhadrāni passatīti sundarāni passati.
89“随喜之后”指为他们当时所修的功德而作随喜，为他们说法。苏尼达与瓦萨咖拉听到世尊说“将供养回向给那里的天神”后，也将功德分享给了天神。那座城门被称为乔达摩门，即世尊从该城出去的那座门，被称为乔达摩门。但因为世尊没有为了渡恒河而下去，所以没有被称为乔达摩渡口。“满”即充满。“平岸”指水满到与岸齐平。“乌鸦可饮”指站在岸边的乌鸦也能喝到水。这三句都是说两岸之间水满充盈。“筏”指为了渡到对岸，取轻便的木杆，像门板一样互相连接，钉上楔子，以船的名称而作。“桴”指将竹苇等捆扎起来，用藤蔓等束成捆而作。
Anumoditvāti tehi tadā pasutapuññassa anumodanavasena tesaṃ dhammakathaṃ katvā. Sunidhavassakārāpi ‘‘yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise’’ti bhagavato vacanaṃ sutvā devatānaṃ pattiṃ adaṃsu. Taṃ gotamadvāraṃ nāma ahosīti tassa nagarassa yena dvārena bhagavā nikkhami, taṃ gotamadvāraṃ nāma ahosi. Gaṅgāya pana uttaraṇatthaṃ anotiṇṇattā gotamatitthaṃ nāma nāhosi. Pūrāti puṇṇā. Samatittikāti tīrasamaṃ udakassa tittā bharitā. Kākapeyyāti tīre ṭhitakākehi pātuṃ sakkuṇeyyaudakā. Tīhipi padehi ubhatokūlasamaṃ paripuṇṇabhāvameva vadati. Uḷumpanti pāragamanatthāya lahuke dārudaṇḍe gahetvā kavāṭaphalake viya aññamaññasambandhe kātuṃ āṇiyo koṭṭetvā nāvāsaṅkhepena kataṃ. Kullanti veḷunaḷādike saṅgharitvā valliādīhi kalāpavasena bandhitvā kataṃ.
90“了知此义后”指从各方面了知了此义：即大众连恒河之水都无法仅凭自己渡过，而自己与比丘僧团却已渡过并安住于极为深广的轮回大海之彼岸，为了阐明此义而发出此感兴偈。而感兴偈的含义在注释中已显示。其中，“这是对水域的称呼”指如前所述的任何水域，都可以用“海洋”来称呼，并非只指大海，这是其意旨。“河”在此处指河流，因其流动。“深广”指因不可测其底而深，因遍满三界而广。“沼泽”指未到达、未抵达，因为无法渡过那些沼泽。“众人扎桴”指人们为了扎桴而付出辛劳。“无需桴”指这样的水流，无需这样的桴。“智者已渡”指具足称为圣道智之慧的智者，即诸佛与佛弟子，已渡过并安住于彼岸。
Etamatthaṃviditvāti etaṃ mahājanassa gaṅgudakamattassapi kevalaṃ tarituṃ asamatthataṃ, attano pana bhikkhusaṅghassa ca atigambhīravitthataṃ saṃsāramahaṇṇavaṃ taritvā ṭhitabhāvañca sabbākārato viditvā tadatthaparidīpanaṃ imaṃ udānaṃ udānesi. Udānagāthāya attho pana aṭṭhakathāyaṃ dassitoyeva. Tattha udakaṭṭhānassetaṃ adhivacananti yathāvuttassa yassa kassaci udakaṭṭhānassa etaṃ aṇṇavanti adhivacanaṃ, na samuddassevāti adhippāyo. Saranti idha nadī adhippetā sarati sandatīti katvā. Gambhīraṃ vitthatanti agādhaṭṭhena gambhīraṃ, sakalalokattayabyāpitāya vitthataṃ. Visajjāti anāsajja appatvā eva pallalāni tesaṃ ataraṇato. Kullañhi jano bandhatīti kullaṃ bandhituṃ āyāsaṃ āpajjati. Vinā eva kullenāti īdisaṃ udakaṃ kullena īdisena vinā eva. Tiṇṇā medhāvino janāti ariyamaggañāṇasaṅkhātāya medhāya samannāgatattā medhāvino buddhā ca buddhasāvakā ca tiṇṇā paratīre patiṭṭhitā.
98苏尼达与瓦萨咖拉事缘的注释已竟。
Sunidhavassakāravatthukathāvaṇṇanā niṭṭhitā.
99果帝村中谛说的注释
Koṭigāme saccakathāvaṇṇanā
287“果帝村”指建于摩诃波那达王宫殿顶端的村庄，即宫殿倒塌后，在塔尖所立之处建立的村庄，这是其含义。“圣谛”指那些能被证悟的、能使人成为圣者的谛。“由于未随觉”指由于未觉知、未了知。“由于未通达”指由于未证悟。此处，随觉是前分智，通达是以道智而现观。其中，因为通达以随觉为前提，无随觉则无通达，而某些随觉与通达相关联，两者皆无则是轮回中流转的原因，故说“由于未随觉……你们也……”。其中，“流转”指以结生的方式，从此有到彼有地流转。“轮回”指一再地死与生而轮回。“我及你们”指由我和你们。或者，“流转、轮回”指流转与轮回是我和你们所经历的，应如此理解此处含义。
287.Koṭigāmoti mahāpanādassa rañño pāsādakoṭiyaṃ katagāmo, patitassa pāsādassa thupikāya patiṭṭhitaṭṭhāne niviṭṭhagāmoti attho. Ariyasaccānanti ye paṭivijjhanti, tesaṃ ariyabhāvakarānaṃ saccānaṃ. Ananubodhāti abujjhanena ajānanena. Appaṭivedhāti appaṭivijjhanena. Anubodho cettha pubbabhāgiyañāṇaṃ, paṭivedho maggañāṇena abhisamayo. Tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti, anubodhopi ekacco paṭivedhasambandho tadubhayābhāvahetukañca vaṭṭe saṃsaraṇaṃ, tasmā vuttaṃ ‘‘ananubodhā…pe… tumhākañcā’’ti. Tattha sandhāvitanti paṭisandhiggahaṇavasena bhavato bhavantarupagamanena sandhāvitaṃ. Saṃsaritanti aparāparaṃ cavanupapajjanavasena saṃsaritaṃ. Mamañceva tumhākañcāti mayā ca tumhehi ca. Atha vā sandhāvitaṃ saṃsaritanti sandhāvanaṃ saṃsaraṇaṃ mamañceva tumhākañca ahosīti evamettha attho veditabbo.
92“轮回”即流转。“有之导向已被断除”指如同被长绳绑住的鸟，持绳之人将其带往他处，以渴爱之绳绑住的有情相续，被行带往他处，因此称为“有之导向”。那能将从此有导向彼有的渴爱之绳，已被圣道之剑善断、切断、不再生起，故说“有之导向已被断除”。
Saṃsitanti saṃsaritaṃ. Bhavanetti samūhatāti dīgharajjuyā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ, taṇhārajjuyā baddhasattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti, sā bhavato bhavaṃ nayanasamatthā taṇhārajju ariyamaggasatthena suṭṭhu hatā chinnā appavattikatāti bhavanetti samūhatā.
102庵婆巴利事缘的注释
Ambapālīvatthukathāvaṇṇanā
288“车乘可行之地”指可以乘车前往的地方，这称为车乘之地。“从车乘下来后”指在精舍的外门楼处，从车上下来。
288.Yānassabhūmīti yattha sakkā hoti yānaṃ āruyha yānena gantuṃ, ayaṃ yānassa bhūmi nāma. Yānā paccorohitvāti vihārassa bahidvārakoṭṭhake yānato orohitvā.
104离车族事缘的注释
Licchavīvatthukathāvaṇṇanā
289“蓝”是总括一切的总称。“蓝色”等是为了显示其分类。其中，并非它们本来的颜色是蓝色，而是因为涂了蓝色涂料才这样说。所谓蓝色衣物，他们的亚麻布、细布、丝绸等也都是蓝色的。蓝色装饰，是指用蓝宝石装饰和蓝色花朵来装饰。据说，那些装饰即使以黄金镶嵌，也因蓝宝石的光芒而看起来如同纯蓝一般；他们的车乘也镶嵌蓝宝石，围以蓝布，配有蓝旗、蓝铠甲、蓝饰物和蓝马，连刺棒也是蓝色的——应以此方式理解所有词句的含义。“击打”意为打击。“Kissa je ambapālī”中的“je”是呼唤语，意为“夫人，菴婆婆梨，是什么原因呢？”。“Sāhāraṃ”中，“āhara”指从该处国王的人收取的贡税，即食物，也指享用该食物的国土；与它一起的，就是“sāhāraṃ”，意为连同国土人民。“Aṅguliṃ phoṭesuṃ”意为弹指作响。“Ambakāya”指女人。这是近用词，在女人中，所谓“ambakā”即指女人、母亲。“Oloketha”意为看。“Apaloketha”意为转过来看，即反复地看。“Upasaṃharatha”意为引近，即把离车族众与你们心中所想的三十三天相比拟、引近、贴合。正如三十三天众美丽、庄严、有蓝等各种颜色，这些离车王族也是如此——应把他们与三十三天等同来看。
289.Nīlāti idaṃ sabbasaṅgāhakavacanaṃ. Nīlavaṇṇātiādi tasseva vibhāgadassanatthaṃ. Tattha na tesaṃ pakativaṇṇo nīlo, nīlavilepanavilittattā panetaṃ vuttaṃ. Nīlavatthāti paṭadukūlakoseyyādīnipi nesaṃ nīlāneva honti. Nīlālaṅkārāti nīlamaṇialaṅkārehi nīlapupphehi ca alaṅkatā. Te kira alaṅkārā suvaṇṇavicittāpi indanīlamaṇiobhāsehi ekanīlā viya khāyanti, rathāpi nesaṃ nīlamaṇikhacitā nīlavatthaparikkhittā nīladhajanīlavammikehi nīlābharaṇehi nīlaassehi yuttā, patodayaṭṭhiyopi nīlāyevāti iminā nayena sabbapadesu attho veditabbo. Paṭivaṭṭesīti pahari. Kissa je ambapālīti je-ti ālapanaṃ, bhoti ambapāli kiṃkāraṇāti vuttaṃ hoti. Sāhāranti ettha āharanti imasmā rājapurisā balinti āhāro, tabbhuttajanapado. Tena sahitaṃ sāhāraṃ, sajanapadanti attho. Aṅguliṃ phoṭesunti aṅguliṃ cālesuṃ. Ambakāyāti mātugāmena. Upacāravacanañhetaṃ, itthīsu yadidaṃ ambakā mātugāmo jananikāti. Olokethāti passatha. Apalokethāti apavattitvā oloketha, punappunaṃ passathāti attho. Upasaṃharathāti upanetha, imaṃ licchavīparisaṃ tumhākaṃ cittena tāvatiṃsasadisaṃ upasaṃharatha upanetha allīyāpetha. Yatheva tāvatiṃsā abhirūpā pāsādikā nīlādinānāvaṇṇā, evamime licchavīrājānopīti tāvatiṃsehi samake katvā passathāti attho.
95然而，世尊在数百部经中遮止了眼等对色等的取相，为何在此却以极大的努力鼓励取相呢？这是出于对那些比丘的利益欲求，如同出于对具寿难陀的利益欲求而示现天界成就一样。据说，当时有些比丘精进力衰退，世尊为了以成就诱惑他们，并激发他们于沙门法中的精进，说：“以不放逸修习沙门法者，这样的自在成就易得。”或者，这并非鼓励取相，而应仅仅视为如同次第说法中的成就讲述，即“这些国王的自在成就与天界成就相似”。而且，这也是为了阐明无常相而说。因为不久之后，所有这些人都将因阿阇世王而灭亡；于是，见到他们王国吉祥成就的在场比丘们，将修习无常相：“即使是这样吉祥的成就，也会显现坏灭”，从而连同无碍解证得阿罗汉——为了阐明无常相，世尊如此说。
Kasmā pana bhagavā anekasatehi suttehi cakkhādīnaṃ rūpādīsu nimittaggāhaṃ paṭisedhetvā idha mahantena ussāhena nimittaggāhe niyojetīti? Hitakāmatāya tesaṃ bhikkhūnaṃ yathā āyasmato nandassa hitakāmatāya saggasampattidassanatthaṃ. Tatra kira ekacce bhikkhū osannavīriyā, te sampattiyā palobhento ‘‘appamādena samaṇadhammaṃ karontānaṃ evarūpā issariyasampatti sulabhā’’ti samaṇadhamme ussāhajananatthaṃ āha. Atha vā nayidaṃ nimittaggāhe niyojanaṃ, kevalaṃ pana ‘‘dibbasampattisadisā etesaṃ rājūnaṃ issariyasampattī’’ti anupubbikathāya sampattikathanaṃ viya daṭṭhabbaṃ. Aniccalakkhaṇavibhāvanatthañcāpi evamāha. Na cirasseva hi sabbepime ajātasattussa vasena vināsaṃ pāpuṇissanti, atha nesaṃ rajjasirisampattiṃ disvā ṭhitabhikkhū ‘‘tathārūpāyapi nāma sirisampattiyā vināso paññāyissatī’’ti aniccalakkhaṇaṃ bhāvetvā saha paṭisambhidāhi arahattaṃ pāpuṇissantīti aniccalakkhaṇavibhāvanatthaṃ āha.
96“请接受”是指，即使知道菴婆婆梨已邀请，为何还要邀请呢？出于不信和礼节。因为他们心想：“那个淫荡的女人，即使没有邀请，也可能会说‘我邀请了’。”而听闻佛法后，在临行时邀请并离去，这本来就是人们的惯例。
Adhivāsetūti ambapāliyā nimantitabhāvaṃ ñatvāpi kasmā nimantentīti? Asaddahanatāya ca vattasīsena ca. Sā hi dhuttā itthī animantetvāpi ‘‘nimantesi’’nti vadeyyāti tesaṃ ahosi. Dhammaṃ sutvā gamanakāle ca nimantetvā gamanaṃ nāma manussānaṃ vattameva.
108离车族事缘的注释已竟。
Licchavīvatthukathāvaṇṇanā niṭṭhitā.
109师子将军事之注释
Sīhasenāpativatthukathāvaṇṇanā
290“已知”是指被知道、被认知、被明了。“在集会堂”是指在为大众集会而建的、供休息用的堂舍中。据说，那个集会堂大厅在城中央，站在四门都能看见，从四方来的人们先在那里休息，然后各自去往自己舒适的地方。也有人说是为处理王族事务而建的堂舍。因为离车王族们坐在那里处理、执行、裁决王族事务。“安坐”是指他们坐在专为坐处而铺设的、立有白伞盖的贵重敷具座位上。他们以种种方式称赞佛陀的功德，即在处理完王族事务和世间利益之事后，以种种理由称赞佛陀的功德。那些国王是智者，具足信心，是入流者、一来者、不还者等圣弟子，他们全都破除世俗的缠结，称赞佛等三宝的功德。
290.Abhiññātāti (a. ni. aṭṭha. 3.8.12) ñātā paññātā pākaṭā. Santhāgāreti mahājanassa santhambhanāgāre vissamanatthāya kate agāre. Sā kira santhāgārasālā nagaramajjhe ahosi, catūsu dvāresu ṭhitānaṃ paññāyati, catūhi disāhi āgatamanussā paṭhamaṃ tattha vissamitvā pacchā attano attano phāsukaṭṭhānaṃ gacchanti. Rājakulānaṃ rajjakiccasantharaṇatthaṃ kataṃ agārantipi vadantiyeva. Tattha hi nisīditvā licchavīrājāno rajjakiccaṃ santharanti karonti vicārenti. Sannisinnāti tesaṃ nisīdanatthaṃyeva paññattesu mahārahapaccattharaṇesu samussitasetacchattesu āsanesu sannisinnā. Anekapariyāyena buddhassa vaṇṇaṃ bhāsantīti rājakulakiccañceva lokatthakiriyañca vicāretvā anekehi kāraṇehi buddhassa vaṇṇaṃ bhāsanti. Paṇḍitā hi te rājāno saddhāsampannā sotāpannāpi sakadāgāminopi anāgāminopi ariyasāvakā, te sabbepi lokiyajaṭaṃ bhinditvā buddhādīnaṃ tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhāsanti.
98其中，所谓佛陀的功德有三种：行功德、身功德和德性功德。在此，这些国王开始称赞行功德：“正等觉者确实做了难行之事，在四阿僧祇又十万劫中，圆满十波罗蜜、十近波罗蜜、十最上波罗蜜，共三十波罗蜜，令知义行、世间行、佛行达到顶点，并作五大布施。”他们以五百五十多则本生故事讲述佛陀功德，直至兜率天宫而止。而在称赞法的功德时，他们按分类讲述法德：“世尊所宣说的法，从部类分有五部，从藏分有三藏，从支分有九分，从蕴分有八万四千法蕴。”在称赞僧的功德时，他们以出家概要讲述僧德：“听闻导师说法而生起信心的善男子们，舍弃财富聚和亲属圈，不顾白伞盖、副王位、将军位、财官位、库官位等，出家于导师的殊胜教法中。仅舍弃白伞盖而出家的国王，如跋提大王、摩诃劫宾那、卜居沙提等，在佛世时就有八万；而舍弃数亿财富出家的，如耶舍善男子、输那长者子、罗睺罗子等，则不计其数。如此这般的善男子们，出家于导师的教法中。”
Tattha tividho buddhavaṇṇo nāma cariyavaṇṇo sarīravaṇṇo guṇavaṇṇoti. Tatrime rājāno cariyāya vaṇṇaṃ ārabhiṃsu – ‘‘dukkaraṃ vata kataṃ sammāsambuddhena kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo pūrentena ñātatthacariyaṃ lokatthacariyaṃ buddhatthacariyaṃ matthakaṃ pāpetvā pañca mahāpariccāge pariccajantenā’’ti aḍḍhacchakkehi jātakasatehi buddhavaṇṇaṃ kathentā tusitabhavanaṃ pāpetvā ṭhapayiṃsu. Dhammassa vaṇṇaṃ bhāsantā panete ‘‘bhagavatā dhammo desito, nikāyato pañca nikāyā honti, piṭakato tīṇi piṭakāni, aṅgato nava aṅgāni, khandhato caturāsītidhammakkhandhasahassānī’’ti koṭṭhāsavasena dhammaguṇaṃ kathayiṃsu. Saṅghassa vaṇṇaṃ bhāsantā ‘‘satthu dhammadesanaṃ sutvā paṭiladdhasaddhā kulaputtā bhogakkhandhañceva ñātiparivaṭṭañca pahāya setacchattauparajjasenāpatiseṭṭhibhaṇḍāgārikaṭṭhānantarādīni agaṇayitvā nikkhamma satthu varasāsane pabbajanti, setacchattaṃ pahāya pabbajitānaṃ bhaddiyamahārājamahākappinapukkusātiādirājapabbajitānaṃyeva buddhakāle asīti sahassāni ahesuṃ, anekakoṭidhanaṃ pahāya pabbajitānaṃ pana yasakulaputtasoṇaseṭṭhiputtaraṭṭhapālaputtādīnaṃ paricchedo natthi, evarūpā ca evarūpā ca kulaputtā satthu sāsane pabbajantī’’ti pabbajjāsaṅkhepavasena saṅghaguṇaṃ kathayiṃsu.
99“狮将军”是指名为师子、身为军队统领的人。在毗舍离城有七千七百零七位国王，他们全部聚集后，征得所有人的同意，说：“请选出一位有能力治理国家的人。”在挑选时，见到师子王子，便认定“此人能胜任”，于是赐予他覆以红宝石色毛毯的将军伞盖。正因如此，才说“师子是将军”。“尼乾子的弟子”是指尼乾陀·若提子的施主、侍奉者。在阎浮提洲，有三位尼乾子的上首施主：那烂陀的屋主优波离、迦毗罗卫的释迦族瓦波、毗舍离的这位师子将军。“坐着”是指为其余国王及随众安排了座位，而师子则坐在中间位置为他铺设的珍贵王座上。“无疑”即没有疑惑、确定、绝对。他们并非为某个微不足道的人，而是以数百种理由如此赞颂。
Sīho senāpatīti evaṃnāmako senāya adhipati. Vesāliyañhi satta sahassāni satta satāni satta ca rājāno, te sabbepi sannipatitvā sabbesaṃ manaṃ gahetvā ‘‘raṭṭhaṃ vicāretuṃ samatthaṃ ekaṃ vicinathā’’ti vicinantā sīharājakumāraṃ disvā ‘‘ayaṃ sakkhissatī’’ti sanniṭṭhānaṃ katvā tassa rattamaṇivaṇṇakambalapariyonaddhaṃ senāpaticchattaṃ adaṃsu. Taṃ sandhāya vuttaṃ ‘‘sīho senāpatī’’ti. Nigaṇṭhasāvakoti nigaṇṭhassa nāṭaputtassa paccayadāyako upaṭṭhāko. Jambudīpatalasmiñhi tayo janā nigaṇṭhānaṃ aggupaṭṭhākā – nāḷandāyaṃ upāli gahapati, kapilapure vappo sakko, vesāliyaṃ ayaṃ sīho senāpatīti. Nisinno hotīti sesarājūnampi parisāya antare āsanāni paññāpayiṃsu, sīhassa pana majjhe ṭhāneti tasmiṃ paññatte mahārahe rājāsane nisinno hoti. Nissaṃsayanti nibbicikicchaṃ addhā ekaṃsena. Na hete yassa vā tassa vā appesakkhassa evaṃ anekasatehi kāraṇehi vaṇṇaṃ bhāsanti.
100“前往尼乾陀·若提子处”是指：据说尼乾陀·若提子心想：“如果这位师子听到有人称赞沙门乔达摩，就会去拜见沙门乔达摩，那将对我造成损失。”于是便抢先对师子将军这样说：“将军，这世间有很多人自称‘我是佛，我是佛’。如果你想拜见任何人，应先问我，我会指引你去合适之处，也会阻止你去不合适之处。”师子忆起这番话，心想：“如果他让我去，我就去；如果不让，我就不去。”于是前往尼乾陀·若提子处。
Yena nigaṇṭho nāṭaputto tenupasaṅkamīti nigaṇṭho kira nāṭaputto ‘‘sacāyaṃ sīho kassacideva samaṇassa gotamassa vaṇṇaṃ kathentassa sutvā samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, mayhaṃ parihāni bhavissatī’’ti cintetvā paṭhamataraṃyeva sīhaṃ senāpatiṃ etadavoca ‘‘senāpati imasmiṃ loke ‘ahaṃ buddho ahaṃ buddho’ti bahū vadanti, sace tvaṃ kañci dassanāya upasaṅkamitukāmo ahosi, maṃ puccheyyāsi, ahaṃ te yuttaṭṭhānaññeva pesessāmi, ayuttaṭṭhānato nivāressāmī’’ti. So taṃ kathaṃ anussaritvā ‘‘sace maṃ pesessati, gamissāmi. No ce, na gamissāmī’’ti cintetvā yena nigaṇṭho nāṭaputto tenupasaṅkami.
101尼乾陀听了他的话后，如同被大山压住一般，被巨大的忧伤所笼罩，心想：“我本不希望他去的地方，他却偏偏想去，我完了。”他变得不高兴，心想：“我要设法阻止他。”于是说道：“你为何……”等等。他这样说，就像用棍棒击打正在行走的公牛的嘴，像熄灭正在燃烧的灯，像打翻盛满食物的钵一样，摧毁了师子生起的喜悦。“准备出行”是指为准备象车等、取香花等而进行的安排。“那已平息”即那已止息。
Athassa vacanaṃ sutvā nigaṇṭho mahāpabbatena viya balavasokena otthaṭo ‘‘yattha dānissāhaṃ gamanaṃ na icchāmi, tattheva gantukāmo jāto, hatohamasmī’’ti anattamano hutvā ‘‘paṭibāhanupāyamassa karissāmī’’ti cintetvā ‘‘kiṃ pana tva’’ntiādimāha. Evaṃ vadanto carantaṃ goṇaṃ tuṇḍe paharanto viya jalamānaṃ padīpaṃ nibbāpento viya bhattabharitaṃ pattaṃ nikujjanto viya ca sīhassa uppannaṃ pītiṃ vināsesi. Gamikābhisaṅkhāroti hatthiyānādīnaṃ yojāpanagandhamālādiggahaṇavasena pavatto payogo. So paṭippassambhīti so vūpasanto.
102“第二次”即第二遍。在这一遍中，他们赞颂佛陀时，从兜率天开始，直至大菩提座，以十力者的足底为下、发梢为上作为界限，依三十二大丈夫相、八十随形好、一寻身光而宣说身相。赞颂法时，他们以“即使一字一句也无丝毫错失”而宣说法之善说功德。赞颂僧时，他们以“舍弃如此名声、吉祥、财富而在导师教法中出家者，并非懈怠之辈，而是圆满修习十三头陀功德，于七种随观中作业，运用三十八种所缘分别”而依行道宣说僧之功德。
Dutiyampi khoti dutiyavārampi. Imasmiñca vāre buddhassa vaṇṇaṃ bhāsantā tusitabhavanato paṭṭhāya yāva mahābodhipallaṅkā dasabalassa heṭṭhā pādatalehi upari kesaggehi paricchinditvā dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāvasena sarīravaṇṇaṃ kathayiṃsu. Dhammassa vaṇṇaṃ bhāsantā ‘‘ekapadepi ekabyañjanepi avakkhalitaṃ nāma natthī’’ti sukathitavaseneva dhammaguṇaṃ kathayiṃsu. Saṅghassa vaṇṇaṃ bhāsantā ‘‘evarūpaṃ yasasirivibhavaṃ pahāya satthu sāsane pabbajitā na kosajjapakatikā honti, terasasu pana dhutaguṇesu paripūrakārino hutvā sattasu anupassanāsu kammaṃ karonti, aṭṭhatiṃsa ārammaṇavibhattiyo vaḷañjentī’’ti paṭipadāvasena saṅghaguṇe kathayiṃsu.
103在第三遍中，他们赞颂佛陀时，以“彼世尊亦是如此……”等经文方式宣说佛功德；以“世尊所善说之法……”等经文方式宣说法功德；以“世尊的声闻僧团善行道……”等经文方式宣说僧功德。于是师子心想：“这些离车王族从第三天起，赞颂佛法僧功德时口无疲厌，那位世尊必定具足无上功德。如今我不舍弃这已生起的喜悦，今日就要去见正等觉者。”接着他生起这样的念头：“尼乾子们能对我做什么呢？”其中，“能对我做什么”意为尼乾子们究竟能对我做什么。“无论告知或不告知”即无论请示或不请示。其意是：他们既不会因我请示而赐予车乘、财富、权威、名声等殊胜，也不会因我不请示而杀害我，向他们请示毫无意义。
Tatiyavāre pana buddhassa vaṇṇaṃ bhāsamānā ‘‘itipi so bhagavā’’ti suttantapariyāyeneva buddhaguṇe kathayiṃsu, ‘‘svākkhāto bhagavatā dhammo’’tiādinā suttantapariyāyeneva dhammaguṇe, ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā suttantapariyāyeneva saṅghaguṇe ca kathayiṃsu. Tato sīho cintesi ‘‘imesaṃ licchavīrājakulānaṃ tatiyadivasato paṭṭhāya buddhadhammasaṅghaguṇe kathentānaṃ mukhaṃ nappahoti, addhā anomaguṇasamannāgato so bhagavā, imaṃ dāni uppannaṃ pītiṃ avijahitvāva ahaṃ ajja sammāsambuddhaṃ passissāmī’’ti. Athassa ‘‘kiñhi me karissanti nigaṇṭhā’’ti vitakko udapādi. Tattha kiñhi me karissantīti kiṃ nāma mayhaṃ nigaṇṭhā karissanti. Apalokitā vā anapalokitā vāti āpucchitā vā anāpucchitā vā. Na hi me te āpucchitā yānavāhanasampattiissariyayasavisesaṃ dassanti, nāpi anāpucchitā māressanti, aphalaṃ etesaṃ āpucchananti adhippāyo.
104“昼与日”是指白天的日中过后时分。“他离开毘舍离”的意思是：正如在热季下雨时，水流汇入河中，只走一小段便停住不再流动，狮子在第一天因生起“我将见到十力尊”的喜悦而被尼乾子阻挠的时段也是如此；正如在第二天，下雨时水流汇入河中，走一小段后冲击沙堆便不再流动，狮子在第二天因生起“我将见到十力尊”的喜悦而被尼乾子阻挠的时段也是如此；正如在第三天，下雨时水流汇入河中，卷带着旧叶、枯枝、芦苇、垃圾等，冲破沙堆，直向大海流去，狮子在第三天听闻三种事功德之论后，生起喜悦与欢喜，心想“尼乾子们无果，尼乾子们无益，他们能对我做什么？我将前往导师之处”，决意出发后便离开毘舍离。出发时，他又想：“我长久以来渴望前往十力尊之处，但以不为人知的装束前去并不合适”，于是命人宣告：“凡欲前往十力尊之处者，全都出发吧”，并令备好五百辆车乘，自己站在最胜车上，由那五百辆车乘及大群随从围绕，让人持取香、花、粉末、熏香等物后，出发离去。
Divā divassāti divassa divā majjhanhike atikkantamatte. Vesāliyā niyyāsīti yathā hi gimhakāle deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā thokameva gantvā tiṭṭhati nappavattati, evaṃ sīhassa paṭhamadivase ‘‘dasabalaṃ passissāmī’’ti uppannāya pītiyā nigaṇṭhena paṭibāhitakālo, yathā dutiyadivase deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā thokaṃ gantvā vālikāpuñjaṃ paharitvā appavattaṃ hoti, evaṃ sīhassa dutiyadivase ‘‘dasabalaṃ passissāmī’’ti uppannāya pītiyā nigaṇṭhena paṭibāhitakālo, yathā tatiyadivase deve vuṭṭhe udakaṃ sandamānaṃ nadiṃ otaritvā purāṇapaṇṇasukkhadaṇḍakanaḷakacavarādīni parikaḍḍhantaṃ vālikāpuñjaṃ bhinditvā samuddaninnameva hoti, evaṃ sīho tatiyadivase tiṇṇaṃ vatthūnaṃ guṇakathaṃ sutvā uppanne pītipāmojje ‘‘aphalā nigaṇṭhā, nipphalā nigaṇṭhā, kiṃ me ime karissanti, gamissāmahaṃ satthu santika’’nti gamanaṃ abhinīharitvā vesāliyā niyyāsi. Niyyanto ca ‘‘cirassāhaṃ dasabalassa santikaṃ gantukāmo jāto, na kho pana me yuttaṃ aññātakavesena gantu’’nti ‘‘ye keci dasabalassa santikaṃ gantukāmo, sabbe nikkhamantū’’ti ghosanaṃ kāretvā pañca rathasatāni yojāpetvā uttamarathe ṭhito tehi ceva pañcahi rathasatehi mahatiyā ca parisāya parivuto gandhapupphacuṇṇavāsādīni gāhāpetvā niyyāsi.
105“前往世尊之处”的意思是：当他进入僧园时，从远处看见八十种随形好、一寻身光、三十二大丈夫相及六色浓密佛光，心想：“如此之人住在如此近处，我竟这么久都未见到，我确实被欺骗了，我确实有损失”，如同穷人见到大宝藏一般，生起喜悦与欢喜，便前往世尊之处。“他们解说与法相应的随法”是指：他们讲述与乔达摩尊师所说理由相应的理由。此处“法”一词是理由之义，如同“于因中智为法无碍解”等处。“因”在此处是指如此生起之声音的义理，因为它是其生起之因。声音的运用确实与义理相连。“随因”是指他如此被他人同样地说着。“有法随法的议论与随说”是指：以他人所说的理由为自理由，你们的议论或此后对其的随说，没有任何一点点会被智者指责的处所或理由。这是说：难道你的议论在一切方面都没有可指责的理由吗？“不欲以不实诬谤”是指：不欲以不实之说而言说。
Yena bhagavā tenupasaṅkamīti ārāmaṃ pavisanto dūratova asītianubyañjanabyāmappabhādvattiṃsamahāpurisalakkhaṇāni chabbaṇṇā ghanabuddharasmiyo disvā ‘‘evarūpaṃ nāma purisaṃ evaṃ āsanne vasantaṃ ettakaṃ kālaṃ nāddasaṃ, vañcito vatamhi, alābhā vata me’’ti cintetvā mahānidhiṃ disvā daliddapuriso viya sañjātapītipāmojjo yena bhagavā tenupasaṅkami. Dhammassa cānudhammaṃ byākarontīti bhotā gotamena vuttakāraṇassa anukāraṇaṃ kathenti. Kāraṇavacano hettha dhamma-saddo ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viya. Kāraṇanti cettha tathāpavattassa saddassa attho adhippeto tassa pavattihetubhāvato. Atthappayutto hi saddappayogo. Anukāraṇanti ca so evaṃ parehi tathā vuccamāno. Sahadhammiko vādānuvādoti parehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo vā koci appamattakopi viññūhi garahitabbaṃ ṭhānaṃ kāraṇaṃ na āgacchati. Idaṃ vuttaṃ hoti – kiṃ sabbākārenapi tava vāde gārayhakāraṇaṃ natthīti. Anabbhakkhātukāmāti na abhūtena vattukāmā.
291-292“狮子，有方便”等的意义，应如韦兰阇品中所说的方法来理解。“以最上安稳”是指：以四道四果所摄的最上安稳。“为安稳而说法”是指：为安稳、为坚固而说法。如此，世尊以八支为狮子将军说法。
291-292.Atthi sīha pariyāyotiādīnaṃ attho verañjakaṇḍe āgatanayeneva veditabbo. Paramena assāsenāti catumaggacatuphalasaṅkhātena uttamaassāsena. Assāsāya dhammaṃ desetīti assāsanatthāya santhambhanatthāya dhammaṃ deseti. Iti bhagavā aṭṭhahaṅgehi sīhasenāpatissa dhammaṃ deseti.
293“审察而行”是指：在了解、思考、衡量之后而行，即说“你应做”。这是好的，即善妙的。因为在像你这样的人中，若有人见到我便归依我，见到尼乾子便归依尼乾子，就会生起指责：“这位狮子是不是见到谁就归依谁？”因此，审察而行对像你这样的人是好的，他如此开示。“他们会举旗游行”是指：据说，他们得到这样的弟子后，会举起旗帜，在城中宣告游行：“某位国王、或大臣、或富豪已归依我们，成为弟子。”为什么呢？因为“这样我们的伟大将显现”，而且，如果他生起后悔：“我为何归依这些人？”他也会想：“很多人知道我归依他们的情况，现在退转很难”，从而消除后悔，不再退转。因此说“他们会举旗游行”。“成为饮处”是指：如同准备好的水井一般安立。“家”是指你的住处。“你应认为应施与”是指：以前即使见到十人、二十人、六十人来，你也不说“没有”而施与；现在不要仅因我归依的缘故，就中断对这些人的施物，对来者确实应施与，他如此教诫。“尊者，我听闻此事”是从何处听闻？从尼乾子们处。据说，他们在信众家中如此宣扬：“我们说应对任何来者施与，但沙门乔达摩却说‘只应施与我……施与其他弟子无大果报’。”针对此，他说了“我听闻此事”等语。
293.Anuviccakāranti anuviditvā cintetvā tulayitvā kātabbaṃ karohīti vutta hoti. Sādhu hotīti sundaro hoti. Tumhādisasmiñhi maṃ disvā maṃ saraṇaṃ gacchante nigaṇṭhaṃ disvā nigaṇṭhaṃ saraṇaṃ gacchante ‘‘kiṃ ayaṃ sīho diṭṭhadiṭṭhameva saraṇaṃ gacchatī’’ti garahā uppajjati, tasmā anuviccakāro tumhādisānaṃ sādhūti dasseti. Paṭākaṃ parihareyyunti te kira evarūpaṃ sāvakaṃ labhitvā ‘‘asuko nāma rājā vā rājamahāmatto vā seṭṭhi vā amhākaṃ saraṇaṃ gato sāvako jāto’’ti paṭākaṃ ukkhipitvā nagare ghosentā āhiṇḍanti. Kasmā? ‘‘Evaṃ no mahantabhāvo āvi bhavissatī’’ti ca, sace panassa ‘‘kimahaṃ ete saraṇaṃ gato’’ti vippaṭisāro uppajjeyya, tampi so ‘‘etesaṃ me saraṇagatabhāvaṃ bahū jānanti, dukkaraṃ dāni paṭinivattitu’’nti vinodetvā na paṭikkamissatīti ca. Tenāha ‘‘paṭākaṃ parihareyyu’’nti. Opānabhūtanti paṭiyattaudapāno viya ṭhitaṃ. Kulanti tava nivesanaṃ. Dātabbaṃ maññeyyāsīti pubbepi dasapi vīsatipi saṭṭhipi jane āgate disvā natthīti avatvā desi, idāni maṃ saraṇaṃ gatakāraṇamatteneva mā imesaṃ deyyadhammaṃ upacchindittha, sampattānañhi dātabbamevāti ovadati. Sutaṃ me taṃ bhanteti kuto sutaṃ? Nigaṇṭhānaṃ santikā. Te kira kulagharesu evaṃ pakāsenti ‘‘mayaṃ yassa kassaci sampattassa dātabbanti vadāma, samaṇo pana gotamo ‘mayhameva dānaṃ dātabbaṃ…pe… na aññesaṃ sāvakānaṃ dinnaṃ mahapphala’nti evaṃ vadatī’’ti. Taṃ sandhāya ayaṃ ‘‘sutaṃ me ta’’ntiādimāha.
294“自然肉”指依自然方式流转的、如法的肉；意思是：拿了钱后，在市场里寻找。众多尼乾子，指大约五百位尼乾子。“大牲畜”指体型巨大、身躯庞大的牲畜，即所谓的牛、水牛、猪。‘为自己而作’指为了自己而作，即杀害的意思。关于‘缘业’，此处‘业’字是依业而成就的过去时态，所以说‘缘于自己而作’。这是‘表相业’的别名，如同在‘缘业触’等语句中一样。‘表相业’指以表相方式所获得的业，并非通过亲手做或指使做的方式。此肉具有缘业，故称为‘缘业肉’，如同‘具有佛陀者称为佛陀’的说法。或者，应视为省略了‘缘业触’的文句，其意思是：缘于此肉而触受那杀生之业。因为他们的执见是：那不善业一半属于施者，一半属于受者。‘在耳根旁’指在耳朵根部。‘够了’是拒绝之词，意思是：算了吧，要这个干什么？‘然而他们并不’指这些尊者长久以来想要说坏话，即使说着坏话、诽谤着，也不感到厌倦，意思是：他们的诽谤没有尽头。或者，应将‘jiridanti’一词理解为‘感到羞耻’的意思，即他们不感到羞耻。
294.Pavattamaṃsanti pakatiyā pavattaṃ kappiyamaṃsaṃ, mūlaṃ gahetvā antarāpaṇe pariyesāhīti adhippāyo. Sambahulā nigaṇṭhāti pañcasatamattā nigaṇṭhā. Thūlaṃ pasunti thūlaṃ mahāsarīraṃ gokaṇṇamahiṃsasūkarasaṅkhātaṃ pasuṃ. Uddissakatanti attānaṃ uddisitvā kataṃ, māritanti attho. Paṭiccakammanti ettha kamma-saddo kammasādhano atītakālikoti āha ‘‘attānaṃ paṭicca kata’’nti. Nimittakammassetaṃ adhivacanaṃ ‘‘paṭicca kammaṃ phusatī’’tiādīsu (jā. 1.4.75) viya. Nimittakammassāti nimittabhāvena laddhabbakammassa, na karaṇakārāpanavasena. Paṭiccakammaṃ ettha atthīti maṃsaṃ paṭiccakammaṃ yathā ‘‘buddhaṃ etassa atthīti buddho’’ti. Atha vā paṭicca kammaṃ phusatīti pāṭhaseso daṭṭhabbo, svāyaṃ etaṃ maṃsaṃ paṭicca taṃ pāṇavadhakakammaṃ phusatīti attho. Tañhi akusalaṃ upaḍḍhaṃ dāyakassa, upaḍḍhaṃ paṭiggāhakassa hotīti nesaṃ laddhi. Upakaṇṇaketi kaṇṇamūle. Alanti paṭikkhepavacanaṃ, hotu kiṃ imināti attho. Na ca pana teti ete āyasmantā dīgharattaṃ avaṇṇakāmā hutvā avaṇṇaṃ bhāsantāpi abbhācikkhantā na jiridanti, abbhakkhānassa antaṃ na gacchantīti attho. Atha vā lajjanatthe idaṃ jiridantīti padaṃ daṭṭhabbaṃ, na lajjantīti attho.
122师子将军事之注释终。
Sīhasenāpativatthukathāvaṇṇanā niṭṭhitā.
123准许净地事之注释
Kappiyabhūmianujānanakathāvaṇṇanā
295“仅属言说”指仅是教说而已。“为了吃丢弃的肉食”指为了吃各处丢弃的肉食。“应在清晨之前到达”指就在清晨。‘高声’指很大的声音。然而，即使不说那样的话，根据《暗黑注疏》中所说的方法，即使不说，也可。‘pi’字表示也允许那样说。‘依注疏所说的方法’指依其余注疏中所说的方法。当说‘我们造净屋吧’或‘净屋’时，这是所有注疏中所说的、以高声宣告造屋为共同特征的方法。‘堆积’指决定。‘从何时开始’指从砖、石或泥团开始。‘第一块砖等的下面不适用’指在墙壁的第一块砖等的下面，被安置在地上的砖等由于属于地，因此说‘我们造净屋吧’之后，不能将其安置。如果这样，那么被挖坑埋入地中而安置的柱子，为什么可以在那样说之后安置呢？因此说：‘然而柱子……是适用的。’‘属于僧团的’指为了居住而建造的僧团共用住所。‘属于比丘的’指为了居住而建造的比丘个人住所。‘面前存放’以此指示了在屋内过夜的恶作罪。
295.Abhilāpamattanti desanāmattaṃ. Āmisakhādanatthāyāti tattha tattha chaḍḍitassa āmisassa khādanatthāya. Anuppageyevāti pātoyeva. Oravasaddanti mahāsaddaṃ. Taṃ pana avatvāpīti andhakaṭṭhakathāyaṃvuttanayena avatvāpi. Pi-saddena tathā vacanampi anujānāti. Aṭṭhakathāsu vuttanayenāti sesaaṭṭhakathāsu vuttanayena. ‘‘Kappiyakuṭiṃ karomā’ti vā, ‘kappiyakuṭī’ti vā vutte sādhāraṇalakkhaṇa’’nti sabbaaṭṭhakathāsu vuttaussāvanantikākuṭikaraṇalakkhaṇaṃ. Cayanti adhiṭṭhānaṃ. Yato paṭṭhāyāti yato iṭṭhakato silato mattikāpiṇḍato vā paṭṭhāya. Paṭhamiṭṭhakādīnaṃ heṭṭhā na vaṭṭantīti bhittiyā paṭhamiṭṭhakādīnaṃ heṭṭhā bhūmiyaṃ patiṭṭhāpiyamānā iṭṭhakādayo bhūmigatikattā ‘‘kappiyakuṭiṃ karomā’’ti vatvā patiṭṭhāpetuṃ na vaṭṭanti. Yadi evaṃ bhūmiyaṃ nikhaṇitvā patiṭṭhāpiyamānā thambhā kasmā tathā vatvā patiṭṭhāpetuṃ vaṭṭantīti āha ‘‘thambhā pana…pe… vaṭṭantī’’ti. Saṅghasantakamevāti vāsatthāya kataṃ saṅghikasenāsanaṃ sandhāya vadati. Bhikkhusantakanti vāsatthāya eva kataṃ bhikkhussa puggalikasenāsanaṃ. Mukhasannidhīti iminā antovutthadukkaṭameva dīpitaṃ.
125准许净地事之注释终。
Kappiyabhūmianujānanakathāvaṇṇanā niṭṭhitā.
126给尼耶结发者事之注释
Keṇiyajaṭilavatthukathāvaṇṇanā
300在‘他前往那个市场’等句中，‘市场’是一个小镇的别名。据说在那个小镇里，有两万个店铺门面分布各处。因此，那个地方由于店铺众多，便以‘市场’之名而著称。在那个小镇不远处，河岸边有一片浓荫密布、景色宜人的大树林，世尊便住在此处。‘给尼耶’是他的名字。‘结发者’指戴着串成的发髻的苦行者。据说他本是一位大婆罗门富豪，但为了守护财产，便出家为苦行者，向国王献上礼物后获得一片土地，在那里建造了精舍，用五百辆车从事贸易，成为一千户人家的依靠，并住在那里。据说在他的精舍里，有一棵棕榈树，每天会结出一颗黄金色的果子。他白天穿着袈裟，束着发髻，夜晚则享受欲乐。
300.Yenaāpaṇaṃ tadavasarītiādīsu āpaṇanti ekassa nigamassetaṃ adhivacanaṃ. Tasmiṃ kira nigame vīsati āpaṇamukhasahassāni vibhattāni ahesuṃ. Iti so āpaṇānaṃ ussannattā ‘‘āpaṇa’’ntveva saṅkhaṃ gato. Tassa pana nigamassa avidūre nadītīre ghanacchāyo ramaṇīyabhūmibhāgo mahāvanasaṇḍo, tasmiṃ bhagavā viharati. Keṇiyoti tassa nāmaṃ. Jaṭiloti āharimajaṭādharo tāpaso. So kira brāhmaṇamahāsālo, dhanarakkhaṇatthāya pana tāpasapabbajjaṃ samādāya rañño paṇṇākāraṃ datvā bhūmibhāgaṃ gahetvā tattha assamaṃ kāretvā pañcahi sakaṭasatehi vaṇijjaṃ payojetvā kulasahassassa nissayo hutvā vasati. Assamepi cassa eko tālarukkho divase divase ekaṃ sovaṇṇamayaṃ phalaṃ muñcatīti vadanti. So divā kāsāvāni dhāreti, jaṭā ca bandhati, rattiṃ kāmasampattiṃ anubhavati.
111“传播者”（见《长部注》1.285、《中部注》2.427、《增支部注》3.5.192）意为令运转者、推动者，即以圣教的方式进行宣说者。“是者”指那些人的所属。“密语之句”：将“密语”之声置于外、以应秘密宣说之义，密语本身因是各各义理行道之因，故为“句”，即吠陀之语。“歌咏”：由八位等十位古婆罗门以高、低等音声具足的方式所讽诵者。“已宣说”：以圣教的方式对他人所说，即“已令读诵”之义。“已汇集”：已聚集、已堆叠，即依梨俱吠陀、夜柔吠陀、娑摩吠陀等，并于其中各各依密语、婆罗门等，以及依讽诵者、读诵者等，总集而安置之义。“随其歌咏”：现今的婆罗门随顺歌咏、随顺讽诵那些先前由他们所歌咏者。“随其说示”：随顺说示那些，此为前者的同义词。“随说已说”：随顺讽诵那些由他们所说、所讽诵者。“随读已读”：随顺读诵那些由他们为他人所读诵者。“即所谓”：即那些是哪些？此为义。“阿吒迦”等是他们的名字。据说他们以天眼周边的随业趣智观察众生的业自属等，以宿住智观察过去劫中婆罗门的密语、禅定、仪轨，不造害他，与迦叶正等觉世尊的依轮回之言相合而编纂了密语。然而，后来在甘蔗王时代等出现的婆罗门，加入了杀生等，分裂了三吠陀，造作了与佛语相违者。夜食为夜间，由此止息故为“夜止息者”。过了正午直至日落之食，名为非时食，由此远离故为“远离非时食者”。“令准备”：令准备以酥、蜜、糖等及胡椒所善作的饮料。
Pavattāroti (dī. ni. aṭṭha. 1.285; ma. ni. aṭṭha. 2.427; a. ni. aṭṭha. 3.5.192) pavattayitāro , pāvacanavasena vattāroti attho. Yesanti yesaṃ santakaṃ. Mantapadanti mantasadde bahikatvā raho bhāsitabbaṭṭhena mantā eva taṃtaṃatthapaṭipattihetutāya padanti mantapadaṃ, vedavacanaṃ. Gītanti aṭṭhakādīhi dasahi porāṇabrāhmaṇehi udāttānudāttādisarasampattivasena sajjhāyitaṃ. Pavuttanti pāvacanavasena aññesaṃ vuttaṃ, vācitanti attho. Samihitanti samupabyūḷhaṃ rāsikataṃ, iruvedayajuvedasāmavedādivasena tatthāpi paccekaṃ mantabrāhmaṇādivasena sajjhāyanavācakādivasena ca piṇḍaṃ katvā ṭhapitanti attho. Tadanugāyantīti etarahi brāhmaṇā taṃ tehi pubbe gītaṃ anugāyanti anusajjhāyanti. Tadanubhāsantīti taṃ anubhāsanti, idaṃ purimasseva vevacanaṃ. Bhāsitamanubhāsantīti tehi bhāsitaṃ sajjhāyitaṃ anusajjhāyanti. Vācitamanuvācentīti tehi aññesaṃ vācitaṃ anuvācenti. Seyyathidanti te katameti attho. Aṭṭhakotiādīni tesaṃ nāmāni. Te kira dibbacakkhuparibhaṇḍena yathākammūpagañāṇena sattānaṃ kammassakatādiṃ pubbenivāsañāṇena atītakappe brāhmaṇānaṃ mantajjhenavidhiñca oloketvā parūpaghātaṃ akatvā kassapasammāsambuddhassa bhagavato vaṭṭasannissitena vacanena saha saṃsanditvā mante ganthesuṃ. Aparāpare pana okkākarājakālādīsu uppannabrāhmaṇā pāṇātipātādīni pakkhipitvā tayo vede bhinditvā buddhavacanena saddhiṃ viruddhe akaṃsu. Rattibhojanaṃ ratti, tato uparatāti rattūparatā. Atikkante majjhanhike yāva sūriyatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāma, tato viratattā viratā vikālabhojanā. Paṭiyādāpetvāti sappimadhusakkarādīhi ceva maricehi ca susaṅkhataṃ pānaṃ paṭiyādāpetvā.
112“可尼娅，比丘僧团很大”：为何世尊一再拒绝？为了令外道对拒绝生起净信。因为有些外道说：“啊，这位少欲者，即使被邀请也不接受”，他们对被邀请者的拒绝生起净信，但此非正因。诸佛不会以资具为由而有如此伪善。然而，世尊见到这二百五十位比丘后思惟：“他将只为这么多比丘准备食物，明天塞罗婆罗门将与三百人一起出家。然而，派遣新学比丘去别处而与这些比丘同行，或派遣这些比丘去别而与新学比丘同行，都不合适。如果带领所有人一起去，乞食将不够。于是，当比丘们为乞食而行时，人们会讥嫌：‘过了这么久，可尼娅邀请了沙门乔达摩，却连维持生计的食物都不能给’，他自己也会后悔。而若拒绝，他会想：‘沙门乔达摩一再提到“你于婆罗门深怀净信”，提及婆罗门之名’，从而也想邀请婆罗门。然后他会单独邀请婆罗门，那些婆罗门受他邀请，成为比丘而食，这样他的信心就得到了守护。”因此世尊一再拒绝。“然而，乔达摩尊者”：以此表明：“乔达摩尊者，这有何妨？若我于婆罗门深怀净信，请乔达摩尊者接受，我亦能施与婆罗门及您等。”“除谷物汁果味”：此处有人说洗米水也是谷物汁。“诸比丘，我允许甘蔗汁”：此处应知，无渣的甘蔗汁为七日药。
‘‘Mahā kho keṇiya bhikkhusaṅgho’’ti kasmā bhagavā punappunaṃ paṭikkhipi? Titthiyānaṃ paṭikkhepapasannatāya. Titthiyā hi ‘‘aho vatāyaṃ appiccho, yo nimantiyamānopi na sādiyatī’’ti upanimantiyamānassa paṭikkhepe pasīdantīti keci, akāraṇañcetaṃ. Natthi buddhānaṃ paccayahetu evarūpaṃ kohaññaṃ, ayaṃ pana aḍḍhatelasāni bhikkhusatāni disvā ettakānaṃyeva bhikkhaṃ paṭiyādessati, sveva selo brāhmaṇo tīhi purisasatehi saddhiṃ pabbajissati, ayuttaṃ kho pana navake aññato pesetvā imeheva saddhiṃ gantuṃ, ime vā aññato pesetvā navakehi saddhiṃ gantuṃ. Athāpi sabbeva gahetvā gamissāmi, bhikkhāhāro nappahossati. Tato bhikkhūsu piṇḍāya carantesu manussā ujjhāyissanti ‘‘cirassampi keṇiyo samaṇaṃ gotamaṃ nimantetvā yāpanamattaṃ dātuṃ nāsakkhī’’ti, sayañca vippaṭisārī bhavissati. Paṭikkhepe pana kate ‘‘samaṇo gotamo punappunaṃ ‘tvañca brāhmaṇesu abhippasanno’ti brāhmaṇānaṃ nāmaṃ gaṇhātī’’ti cintetvā brāhmaṇepi nimantetukāmo bhavissati, tato brāhmaṇe pāṭiyekkaṃ nimantessati, te tena nimantitā bhikkhū hutvā bhuñjissanti, evamassa saddhā anurakkhitā bhavissatīti punappunaṃ paṭikkhipi. Kiñcāpi kho bho gotamāti iminā idaṃ dīpeti ‘‘bho gotama, kiṃ jātaṃ, yadi ahaṃ brāhmaṇesu abhippasanno, adhivāsetu bhavaṃ gotamo, ahaṃ brāhmaṇānampi dātuṃ sakkomi tumhākampī’’ti. Ṭhapetvā dhaññaphalarasanti ettha taṇḍuladhovanodakampi dhaññarasoyevāti vadanti. Anujānāmi, bhikkhave, ucchurasanti ettha nikkasaṭo ucchuraso sattāhakālikoti veditabbaṃ.
113“以此等偈颂”（见《中部注》2.400）：以此等随顺可尼娅心意的偈颂。其中，由于婆罗门若无事火则无祭祀，故说“火供为祭祀之首”，意为火供最胜、以烧火供养为首要。婆罗门确实认为“诸天以火为面”，故以烧火供养为先而行祭祀。在讽诵吠陀者中，由于最先应讽诵，故说萨维特丽为“韵律之首”，意为萨维特丽是吠陀的前导，因为听闻吠陀以彼为先。由于国王是人中最胜者，故说为“首”。对于流入之河，由于大海是依止处、是所趣之处、是归依处，故说大海为“首”。由于与月相合而认知“今日是昴宿月、今日是毕宿月”，由于超越诸星而作光明，由于比诸星更为殊胜柔和，故说“月亮为星宿之首”。“灯火、火焰、电光”等炽燃者中，由于日轮为最上，故说日轮为“炽燃者之首”。然而，在应供者中，由于僧伽为最上，特指彼时以佛陀为首的僧伽，故说“对于希求福德者，僧伽实为应供者之首”。以此显示僧伽是福德之入口，以最上应供者之状态。
Imāhigāthāhīti (ma. ni. aṭṭha. 2.400) imāhi keṇiyassa cittānukūlāhi gāthāhi. Tattha aggiparicariyaṃ vinā brāhmaṇānaṃ yaññābhāvato ‘‘aggihuttamukhā yaññā’’ti vuttaṃ, aggihuttaseṭṭhā aggijuhanappadhānāti attho. Brāhmaṇā hi ‘‘aggimukhā devā’’ti aggijuhanapubbakaṃ yaññaṃ vidahanti. Vede sajjhāyantehi paṭhamaṃ sajjhāyitabbato sāvittī ‘‘chandaso mukha’’nti vuttā, sāvittī vedassa pubbaṅgamāti attho taṃpubbakattā vedasavanassa. Manussānaṃ seṭṭhabhāvato rājā ‘‘mukha’’nti vutto. Ogāhantīnaṃ nadīnaṃ ādhārabhāvato gantabbaṭṭhānabhāvena paṭisaraṇato ca sāgaro ‘‘mukha’’nti vutto. Candasamāyogena ‘‘ajja kattikā, ajja rohiṇī’’ti saññāyanato nakkhattāni abhibhavitvā ālokakaraṇato nakkhattehi ativisesasommabhāvato ca ‘‘nakkhattānaṃ mukhaṃ cando’’ti vuttaṃ. ‘‘Dīpasikhā aggijālā asanivicakka’’nti evamādīnaṃ tapantānaṃ vijjulatānaṃ aggattā ādicco ‘‘tapataṃ mukha’’nti vutto. Dakkhiṇeyyānaṃ pana aggattā visesena tasmiṃ samaye buddhappamukhaṃ saṅghaṃ sandhāya ‘‘puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti vuttaṃ. Tena saṅgho puññassa āyamukhaṃ aggadakkhiṇeyyabhāvenāti dasseti.
131结发者给尼耶事之注释终。
Keṇiyajaṭilavatthukathāvaṇṇanā niṭṭhitā.
132罗阇摩罗事之注释
Rojamallavatthukathāvaṇṇanā
301“Rojavatthumhi vihāro”是指香室。“Ataramāno”意为不匆忙，即缓慢地、在脚步所及之处放下脚，完成义务后，不破坏那如同珍珠串、茉莉花铺般平整光滑的沙地。“Āḷinda”指前廊。“Ukkāsitvā”指发出咳嗽声。“Aggaḷa”指门扇。“Ākoṭehī”意为用指尖在钥匙孔附近轻轻敲击。据说，非人敲击门的上方，畜生类敲击门的下方，而人类则不那样敲，而是在中间靠近孔洞处敲击，他们这样说以阐明敲门礼仪。“Vivari bhagavā dvāra”并非世尊起身开门，而是伸手示意“开门”。于是，门自行开启，因为“世尊啊，您在无数劫中行布施时，未曾亲手做过开门之事”。然而，由于门是因世尊的心意而开启，故说“世尊开了门”。
301. Rojavatthumhi vihāroti gandhakuṭiṃ sandhāya āhaṃsu. Ataramānoti aturanto, saṇikaṃ padappamāṇaṭṭhāne padaṃ nikkhipanto vattaṃ katvā susammaṭṭhaṃ muttādalasinduvārasantharasadisaṃ vālikaṃ avināsentoti attho. Āḷindanti pamukhaṃ. Ukkāsitvāti ukkāsitasaddaṃ katvā. Aggaḷanti kavāṭaṃ. Ākoṭehīti agganakhena īsakaṃ kuñcikachiddasamīpe koṭehīti vuttaṃ hoti. Dvāraṃ kira atiupari amanussā, atiheṭṭhā tiracchānajātikā koṭenti, tathā akoṭetvā majjhe chiddasamīpe manussā koṭenti, idaṃ dvārakoṭakavattanti dīpentā vadanti. Vivaribhagavā dvāranti na bhagavā uṭṭhāya dvāraṃ vivari, vivaratūti pana hatthaṃ pasāresi. Tato ‘‘bhagavā tumhehi anekāsu kappakoṭīsu dānaṃ dadamānehi na sahatthā dvāravivaraṇakammaṃ kata’’nti sayameva dvāraṃ vivaṭaṃ. Taṃ pana yasmā bhagavato manena vivaṭaṃ, tasmā ‘‘vivari bhagavā dvāra’’nti vuttaṃ.
134罗迦马喇事缘释义已毕。
Rojamallavatthukathāvaṇṇanā niṭṭhitā.
135老年出家者事缘释义
Vuḍḍhapabbajitavatthukathāvaṇṇanā
303在阿头摩事缘中，有一位名为须跋陀的比丘，因在老年时出家，故被称为“老年出家者”。“两个孩童”是指处于沙弥阶段的两个儿子。“用竹筒和袋子”是指用竹筒和袋子。他们收集了很多，因为人们看到这两个孩子言语动听、应对敏捷，无论想让他们做还是不想让他们做，都会让他们做，做完后问：“孩子们，你们要拿什么？”他们说：“我们不需要别的，只是父亲想在世尊到来时供养粥。”人们听后，不计较地给予他们所能带走的一切，带不走的就派人送去。因此，这两个孩子收集了大量的盐、油、酥油、米和嚼食。
303. Ātumāvatthumhi aññataro vuḍḍhapabbajitoti subhaddo nāma aññataro bhikkhu vuḍḍhakāle pabbajitattā ‘‘vuḍḍhapabbajito’’ti vutto. Dve dārakāti sāmaṇerabhūmiyaṃ ṭhitā dve puttā. Nāḷiyāvāpakenāti nāḷiyā ceva thavikāya ca. Saṃhariṃsūti yasmā manussā te dārake mañjubhāṇine paṭibhānavante disvā kāretukāmāpi akāretukāmāpi kārentiyeva, katakāle ca ‘‘kiṃ gaṇhissatha tātā’’ti pucchanti. Te vadanti ‘‘na amhākaṃ aññena kenaci attho, pitā pana no bhagavato āgatakāle yāgudānaṃ kātukāmo’’ti. Taṃ sutvā manussā aparigaṇetvāva yaṃ te sakkonti harituṃ, sabbaṃ denti. Yampi na sakkonti, manussehi pesenti. Tasmā te dārakā bahuṃ loṇampi telampi sappimpi taṇḍulampi khādanīyampi saṃhariṃsu.
116“在阿头摩居住”是指依靠阿头摩而住。“在谷壳屋”是指在谷壳堆积时的小屋。据说那里有一个大稻草堆，从内部掏出稻草，建造成类似厅堂、适合出家人居住的地方，那时世尊就住在那里。当世尊来到阿头摩进入谷壳屋后，须跋陀在傍晚时分去到村口，对人们说：“居士们，我不向你们期待任何其他东西，我的孩子们带来的油等物已足够僧团使用，你们只需给我手工劳作即可。”“尊者，我们做什么呢？”“拿这个和那个。”他让人取来所有用具，在寺院里砌起灶台，穿上一件黑色袈裟，再披上一件同样的，整夜巡视着说“做这个，做那个”，花费了十万钱，让人准备了食物粥和蜜丸。所谓食物粥，是先吃后再喝的粥，其中加入酥油、蜜、糖浆、鱼、肉、花、果汁等各种嚼食，一切皆可放入，适合想玩耍者涂抹头部，且香气芬芳。
Ātumāyaṃ viharatīti ātumaṃ nissāya viharati. Bhusāgāreti bhusamaye agārake. Tattha kira mahantaṃ palālapuñjaṃ abbhantarato palālaṃ nikkaḍḍhitvā sālāsadisaṃ pabbajitānaṃ vasanayoggaṭṭhānasadisaṃ kataṃ, tadā bhagavā tattha vasi. Atha bhagavati ātumaṃ āgantvā bhusāgārakaṃ paviṭṭhe subhaddo sāyanhasamayaṃ gāmadvāraṃ gantvā manusse āmantesi ‘‘upāsakā nāhaṃ tumhākaṃ santikā aññaṃ kiñci paccāsīsāmi, mayhaṃ dārakehi ānītatelādīniyeva saṅghassa pahonti, hatthakammamattaṃ me dethā’’ti. Kiṃ, bhante, karomāti? ‘‘Idañcidañca gaṇhathā’’ti sabbūpakaraṇāni gāhetvā vihāre uddhanāni kāretvā ekaṃ kāḷakaṃ kāsāvaṃ nivāsetvā tādisameva pārupitvā ‘‘idaṃ karotha, idaṃ karothā’’ti sabbarattiṃ vicārento satasahassaṃ vissajjetvā bhojjayāguñca madhugoḷakañca paṭiyādāpesi. Bhojjayāgu nāma paṭhamaṃ bhuñjitvā pātabbayāgu, tattha sappimadhuphāṇitamacchamaṃsapupphaphalarasādi yaṃkiñci khādanīyaṃ nāma, sabbaṃ pavisati, kīḷitukāmānaṃ sīsamakkhanayoggā hoti sugandhagandhā.
117然后，世尊在清晨整理好身体，由比丘僧团围绕，面向阿头摩城镇去托钵乞食。人们告诉须跋陀：“世尊进村托钵了，你为谁准备了粥？”他便穿着那套黑色袈裟，一手持长勺，一手持短勺，如同梵天般将右膝跪在地上，顶礼后说：“尊者世尊，请接受我的粥。”因此说“那时，那位老年出家者在夜晚过后，让人准备了大量的粥，呈献给世尊。”如来虽知而问等，如前所述。“Kutāya”意为“这从何而来”。其余在此易解。
Atha bhagavā kālasseva sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto piṇḍāya carituṃ ātumagāmanagarābhimukho pāyāsi. Manussā tassa ārocesuṃ ‘‘bhagavā piṇḍāya gāmaṃ pavisati, tayā kassa yāgu paṭiyāditā’’ti. So yathānivatthapāruteheva tehi kāḷakakāsāvehi ekena hatthena dabbiñca kaṭacchuñca gahetvā brahmā viya dakkhiṇajāṇumaṇḍalaṃ bhūmiyaṃ patiṭṭhāpetvā vanditvā ‘‘paṭiggaṇhātu me, bhante, bhagavā yāgu’’nti āha. Tena vuttaṃ ‘‘atha kho so vuḍḍhapabbajito tassā rattiyā accayena bahutaraṃ yāguṃ paṭiyādāpetvā bhagavato upanāmesī’’ti. Jānantāpi tathāgatā pucchantītiādi vuttanayameva. Kutāyanti kuto ayaṃ. Sesamettha uttānameva.
304“给予十分之一”是指给予十分之一。因此说：“分成十份，其中一份应给予土地所有者。”
304.Dasabhāgaṃ datvāti dasamabhāgaṃ datvā. Tenevāha ‘‘dasa koṭṭhāse katvā eko koṭṭhāso bhūmisāmikānaṃ dātabbo’’ti.
140老年出家者事缘释义已毕。
Vuḍḍhapabbajitavatthukathāvaṇṇanā niṭṭhitā.
141四大教法释义
Catumahāpadesakathāvaṇṇanā
305“Parimaddantā”意为审察、检查。在Pattuṇṇa地区产生的布称为pattuṇṇa。据说在词典中，它是一种特殊的绢绸。在中国和Somāra地区产生的布称为cīna和somāra布。Pattuṇṇa等三种是绢绸的同类，因为是由生物所造的线制成。iddhimayika是善来比丘由福德神通所生的衣，它是亚麻等中的一种，故为其同类。天人所赐的衣称为devadattiya，它是在如意树上产生的，如同Jālinī天女赠予阿那律长老的布，它也是亚麻等的同类，因为属于其中之一。两种布仅以名称说，这只是显示其形态，并非排除其他，因为pattuṇṇa布也是仅以名称说。Tumba指容器。Phalatumba指葫芦等。Udakatumba指水罐。Kilañjacchatta指用竹篾或藤条编成的伞。Sambhinnarasa指混合的味道。Pānaka已被接受，指芒果饮料等已被接受，它在非时也可用，因为味道未混合。Tena tadahupaṭiggahitena saddhiṃ意为与那个七日有效的、当日接受的混合。其余在此易解。
305.Parimaddantāti upaparikkhantā. Pattuṇṇadese sañjātavatthaṃ pattuṇṇaṃ. Koseyyavisesoti hi abhidhānakose vuttaṃ. Cīnadese somāradese ca sañjātavatthāni cīnasomārapaṭāni. Pattuṇṇādīni tīṇi koseyyassa anulomāni pāṇakehi katasuttamayattā. Iddhimayikaṃ ehibhikkhūnaṃ puññiddhiyā nibbattacīvaraṃ. Taṃ khomādīnaṃ aññataraṃ hotīti tesaṃyeva anulomaṃ. Devatāhi dinnacīvaraṃ devadattiyaṃ. Taṃ kapparukkhe nibbattaṃ jālinīdevakaññāya anuruddhattherassa dinnavatthasadisaṃ. Tampi khomādīnaññeva anulomaṃ hoti tesu aññatarabhāvato. Dve paṭā desanāmeneva vuttāti tesaṃ sarūpadassanaparametaṃ, nāññaṃ nivattanaparaṃ pattuṇṇapaṭassapi desanāmeneva vuttattā. Tumbāti bhājanāni . Phalatumboti lābuādi. Udakatumboti udakukkhipanakakuṭako. Kilañjacchattanti veḷuvilīvehi vāyitvā katachattaṃ. Sambhinnarasanti sammissitarasaṃ. Pānakaṃ paṭiggahitaṃ hotīti ambapānādipānakaṃ paṭiggahitaṃ hoti, taṃ vikālepi kappati asambhinnarasattā. Tena tadahupaṭiggahitena saddhinti tena sattāhakālikena tadahupaṭiggahitena saddhiṃ. Sesamettha suviññeyyameva.
143四大教法释义已毕。
Catumahāpadesakathāvaṇṇanā niṭṭhitā.
144药篇集注释完毕。
Bhesajjakkhandhakavaṇṇanā niṭṭhitā.