Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Khuddakanikāye

小部

Petavatthu-aṭṭhakathā

饿鬼事义注

Ganthārambhakathā

序言

Mahākāruṇikaṃ [Pg.1] nāthaṃ, ñeyyasāgarapāraguṃ;

Vande nipuṇagambhīra-vicitranayadesanaṃ.

礼敬大悲怙主，已达所知之彼岸，及其善巧、深奥、奇特之教法。

Vijjācaraṇasampannā, yena niyyanti lokato;

Vande tamuttamaṃ dhammaṃ, sammāsambuddhapūjitaṃ.

明行具足，依此得以出离世间；我礼敬彼无上法，正自觉者所崇敬。

Sīlādiguṇasampanno, ṭhito maggaphalesu yo;

Vande ariyasaṅghaṃ taṃ, puññakkhettaṃ anuttaraṃ.

具足戒等诸功德，安住于道与果；我礼敬彼圣僧伽，无上之福田。

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;

Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

如是礼敬三宝所生之功德，愿我藉其威力，处处障碍皆消除。

Petehi ca kataṃ kammaṃ, yaṃ yaṃ purimajātisu;

Petabhāvāvahaṃ taṃ taṃ, tesañhi phalabhedato.

诸饿鬼于往昔生中所造之业，能引生饿鬼之境；彼业因其果报有别，而有种种不同。

Pakāsayantī buddhānaṃ, desanā yā visesato;

Saṃvegajananī kamma-phalapaccakkhakārinī.

诸佛之教法，善巧作开显，能引生悚惧感，令业果得亲证。

Petavatthūti nāmena, supariññātavatthukā;

Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo.

其名为《饿鬼事》，事缘广为人知；于小部之中，为诸大仙所结集。

Tassa sammāvalambitvā, porāṇaṭṭhakathānayaṃ;

Tattha tattha nidānāni, vibhāvento visesato.

我将善依古义注之方法，处处详明其因缘，

Suvisuddhaṃ [Pg.2] asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;

Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.

抉择纯净不杂、精微之义理，且不违背大寺(Mahāvihāra)住众之宗义，

Yathābalaṃ karissāmi, atthasaṃvaṇṇanaṃ subhaṃ;

Sakkaccaṃ bhāsato taṃ me, nisāmayatha sādhavoti.

尽己所能作此善妙义释；诸位善士，请虔心谛听我所说。

Tattha petavatthūti seṭṭhiputtādikassa tassa tassa sattassa petabhāvahetubhūtaṃ kammaṃ, tassa pana pakāsanavasena pavatto ‘‘khettūpamā arahanto’’tiādikā pariyattidhammo idha ‘‘petavatthū’’ti adhippeto.

于此，所谓“饿鬼事”，是指长者子(seṭṭhiputta)等各类众生投生为饿鬼的业因，以及为了阐明这些业因而宣说的“阿罗汉如良田”等教法，在此皆被称为“饿鬼事”。

Tayidaṃ petavatthu kena bhāsitaṃ, kattha bhāsitaṃ, kadā bhāsitaṃ, kasmā ca bhāsitanti? Vuccate – idañhi petavatthu duvidhena pavattaṃ aṭṭhuppattivasena, pucchāvissajjanavasena ca. Tattha yaṃ aṭṭhuppattivasena pavattaṃ, taṃ bhagavatā bhāsitaṃ, itaraṃ nāradattherādīhi pucchitaṃ tehi tehi petehi bhāsitaṃ. Satthā pana yasmā nāradattherādīhi tasmiṃ tasmiṃ pucchāvissajjane ārocite taṃ taṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi, tasmā sabbampetaṃ petavatthu satthārā bhāsitameva nāma jātaṃ. Pavattitavaradhammacakke hi satthari tattha tattha rājagahādīsu viharante yebhuyyena tāya tāya aṭṭhuppattiyā pucchāvissajjanavasena sattānaṃ kammaphalapaccakkhakaraṇāya taṃ taṃ petavatthu desanāruḷhanti ayaṃ tāvettha ‘‘kena bhāsita’’ntiādīnaṃ padānaṃ sādhāraṇato vissajjanā. Asādhāraṇato pana tassa tassa vatthussa atthavaṇṇanāyameva āgamissati.

这部《饿鬼事》是谁说的？在哪里说的？什么时候说的？又是为了什么说的呢？兹答复如下：这部《饿鬼事》以两种方式流传：事缘发生的方式和问答的方式。其中，以事缘发生的方式而有的，是世尊所说；其余的，则是由那罗达(Nārada)长老等人所问，由那些饿鬼各自讲述的。然而，导师（世尊）因为那罗达长老等人在各种问答中禀告之后，便依据那些事缘，为在场的会众开示法要，因此整部《饿鬼事》都可以说是导师所说。当导师转动无上法轮，在王舍城(Rājagaha)等地居住期间，大多为了让众生亲证业果，而通过那些事缘的问答方式，将这些《饿鬼事》纳入说法。以上是对“谁说的”等问题的一般性解答。至于具体解答，则将在各个故事的义注中出现。

Taṃ panetaṃ petavatthu vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ, dīghanikāyo majjhimanikāyo saṃyuttanikāyo aṅguttaranikāyo khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannaṃ, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu sāsanaṅgesu gāthāsaṅgahaṃ.

此《饿鬼事》，在律藏、经藏、阿毗达摩藏三藏之中，属于经藏所摄；在长部、中部、相应部、增支部、小部这五部之中，属于小部所摄；在契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、智解这九分教之中，属于偈颂所摄。

‘‘Dvāsīti [Pg.3] buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –

八万二千从佛受， 二千法从比丘学； [一共]八万四千法， 此等之法我传扬。（《长老偈》1027）

Evaṃ dhammabhaṇḍāgārikena paṭiññātesu caturāsītiyā dhammakkhandhasahassesu katipayadhammakkhandhasaṅgahaṃ, bhāṇavārato catubhāṇavāramattaṃ, vaggato – uragavaggo ubbarivaggo cūḷavaggo mahāvaggoti catuvaggasaṅgahaṃ. Tesu paṭhamavagge dvādasa vatthūni, dutiyavagge terasa vatthūni, tatiyavagge dasa vatthūni, catutthavagge soḷasa vatthūnīti vatthuto ekapaññāsavatthupaṭimaṇḍitaṃ. Tassa vaggesu uragavaggo ādi, vatthūsu khettūpamapetavatthu ādi, tassāpi ‘‘khettūpamā arahanto’’ti ayaṃ gāthā ādi.

如是，在法宝库守护者（阿难陀）所承诺的八万四千法蕴中，此书是若干法蕴的汇集；从诵分(bhāṇavāra)而言，约为四诵；从品(vagga)而言，是蛇品(Uragavagga)、乌巴利品(Ubbarivagga)、小品(Cūḷavagga)和大品(Mahāvagga)四品的汇集。其中，第一品有十二事，第二品有十三事，第三品有十事，第四品有十六事，总计由五十一事庄严而成。诸品中以蛇品为首；诸事中以田地譬喻饿鬼事为首；此（饿鬼）事中，又以“阿罗汉如良田”此偈颂为首。

1. Uragavaggo

1. 蛇品

1. Khettūpamapetavatthuvaṇṇanā

1. 田地譬喻饿鬼事释义

Taṃ panetaṃ vatthuṃ bhagavā rājagahe viharanto veḷuvane kalandakanivāpe aññataraṃ seṭṭhiputtapetaṃ ārabbha kathesi. Rājagahe kira aññataro aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo anekakoṭidhanasannicayo seṭṭhi ahosi. Tassa mahādhanasampannatāya ‘‘mahādhanaseṭṭhi’’tveva samaññā ahosi. Ekova putto ahosi, piyo manāpo. Tasmiṃ viññutaṃ patte mātāpitaro evaṃ cintesuṃ – ‘‘amhākaṃ puttassa divase divase sahassaṃ sahassaṃ paribbayaṃ karontassa vassasatenāpi ayaṃ dhanasannicayo parikkhayaṃ na gamissati, kiṃ imassa sippuggahaṇaparissamena, akilantakāyacitto yathāsukhaṃ bhoge paribhuñjatū’’ti sippaṃ na sikkhāpesuṃ. Vayappatte pana kularūpayobbanavilāsasampannaṃ kāmābhimukhaṃ dhammasaññāvimukhaṃ kaññaṃ ānesuṃ. So tāya saddhiṃ abhiramanto dhamme cittamattampi anuppādetvā, samaṇabrāhmaṇagurujanesu anādaro hutvā, dhuttajanaparivuto rajjamāno pañcakāmaguṇe rato giddho mohena andho hutvā kālaṃ vītināmetvā, mātāpitūsu kālakatesu naṭanāṭakagāyakādīnaṃ yathicchitaṃ dento dhanaṃ vināsetvā nacirasseva [Pg.4] pārijuññappatto hutvā, iṇaṃ gahetvā jīvikaṃ kappento puna iṇampi alabhitvā iṇāyikehi codiyamāno tesaṃ attano khettavatthugharādīni datvā, kapālahattho bhikkhaṃ caritvā bhuñjanto tasmiṃyeva nagare anāthasālāyaṃ vasati.

世尊住在王舍城(Rājagaha)竹林(Veḷuvana)的迦兰陀栗鼠饲养处(Kalandakanivāpa)时，讲述了这个关于某个长者之子饿鬼的故事。据说在王舍城，有一位富裕、受用丰厚、拥有大量财物器具、积聚无数财富的长者。因为他拥有巨大的财富，所以被称为“大富长者”。他只有一个儿子，可爱又令人喜爱。当儿子长大懂事后，父母心想：“即使我们的儿子每天花费一千，这些财富一百年也用不完，为什么要让他辛苦学习技艺呢？让他不用费力，身心安逸地享用财富吧！”于是没有让他学习任何技艺。等到儿子成年后，他们为他娶了一个出身好、容貌好、年轻貌美、沉迷于享乐、远离正法的女子。他和她一起享乐，心中连一点正法之念都不生起，对沙门、婆罗门和师长毫不尊重，被一群游手好闲的人围绕，沉迷于五种感官享受，为贪婪所系缚，为愚痴所蒙蔽，就这样虚度光阴。父母去世后，他随意地把钱财给予歌舞者等，很快就耗尽了家产，变得一无所有，不得不借钱维持生计，后来连钱都借不到了，被债主追讨时，只好把自己的田地、房产等给予他们，最终只能手持瓦片乞讨为生，住在那个城市里的无依无靠者的住所。

Atha naṃ ekadivasaṃ corā samāgatā evamāhaṃsu – ‘‘ambho purisa, kiṃ tuyhaṃ iminā dujjīvitena, taruṇo tvamasi thāmajavabalasampanno, kasmā hatthapādavikalo viya acchasi? Ehi amhehi saha corikāya paresaṃ santakaṃ gahetvā sukhena jīvikaṃ kappehī’’ti. So ‘‘nāhaṃ corikaṃ kātuṃ jānāmī’’ti āha. Corā ‘‘mayaṃ taṃ sikkhāpema, kevalaṃ tvaṃ amhākaṃ vacanaṃ karohī’’ti āhaṃsu. So ‘‘sādhū’’ti sampaṭicchitvā tehi saddhiṃ agamāsi. Atha te corā tassa hatthe mahantaṃ muggaraṃ datvā sandhiṃ chinditvā gharaṃ pavisanto taṃ sandhimukhe ṭhapetvā āhaṃsu – ‘‘sace idha añño koci āgacchati, taṃ iminā muggarena paharitvā ekappahāreneva mārehī’’ti. So andhabālo hitāhitaṃ ajānanto paresaṃ āgamanameva olokento tattha aṭṭhāsi. Corā pana gharaṃ pavisitvā gayhūpagaṃ bhaṇḍaṃ gahetvā gharamanussehi ñātamattāva ito cito ca palāyiṃsu. Gharamanussā uṭṭhahitvā sīghaṃ sīghaṃ dhāvantā ito cito ca olokentā taṃ purisaṃ sandhidvāre ṭhitaṃ disvā ‘‘hare duṭṭhacorā’’ti gahetvā hatthapāde muggarādīhi pothetvā rañño dassesuṃ – ‘‘ayaṃ, deva, coro sandhisukhe gahito’’ti. Rājā ‘‘imassa sīsaṃ chindāpehī’’ti nagaraguttikaṃ āṇāpesi. ‘‘Sādhu, devā’’ti nagaraguttiko taṃ gāhāpetvā pacchābāhaṃ gāḷhabandhanaṃ bandhāpetvā rattavaṇṇaviraḷamālābandhakaṇṭhaṃ iṭṭhakacuṇṇamakkhitasīsaṃ vajjhapahaṭabheridesitamaggaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ vicarāpetvā kasāhi tāḷento āghātanābhimukhaṃ neti. ‘‘Ayaṃ imasmiṃ nagare vilumpamānakacoro gahito’’ti kolāhalaṃ ahosi.

尔后，一日，众盗贼聚集至他面前，对他说道：“喂，男子！你过此等苦日子有何意义？你正值年少，强壮有力，为何像手足残疾之人一般待着？来，与我等一同行窃，夺取他人财物，安乐度日吧！”他答道：“我不会偷盗。”盗贼们说：“我们教你，你只需听我们的话即可。”他应允道：“好的。”便与他们同行。那些盗贼将一根大木棍交到他手中，凿穿墙壁进入屋子时，让他守在墙洞口，吩咐道：“若有他人来此，便用此棍击打，一击毙命。”此愚人不知利害，仅是观望是否有人前来，便立于彼处。盗贼们进入屋内，拿走可取之物，刚被屋里的人发觉，便四散奔逃。屋里的人起身急追，四处张望，看见那人立于墙洞口，便喊道：“喂，恶贼！”将其擒住，用木棍等物痛打其手足，然后呈报国王：“陛下，此贼于墙洞口被捕。”国王命令城卫官：“将他斩首！”城卫官答道：“遵命，陛下！”于是命人将他擒获，反剪双手，紧紧捆缚，颈上系着稀疏的红色花鬘，头上涂抹砖粉，由刑鼓开道，押着他游街过巷，走过一个个十字路口，同时用鞭子抽打，引往刑场。城中一片喧哗：“这个在城中抢掠的盗贼被抓住了！”

Tena ca samayena tasmiṃ nagare sulasā nāma nagarasobhinī pāsāde ṭhitā vātapānantarena olokentī taṃ tathā nīyamānaṃ disvā pubbe tena kataparicayā ‘‘ayaṃ puriso imasmiṃyeva nagare mahatiṃ sampattiṃ anubhavitvā idāni evarūpaṃ anatthaṃ anayabyasanaṃ patto’’ti tassa kāruññaṃ [Pg.5] uppādetvā cattāro modake pānīyañca pesesi. Nagaraguttikassa ca ārocāpesi – ‘‘tāva ayyo āgametu, yāvāyaṃ puriso ime modake khāditvā pānīyaṃ pivissatī’’ti.

其时，城中有一位名叫苏拉莎(Sulasā)的名妓，立于楼阁之上，透过窗户看见那人被如此押送。她先前与他相识，心想：“此人曾于此城中享尽荣华，如今竟遭此不幸、厄运与灾祸！”于是对他生起怜悯之心，派人送去四块甜饼和水，并告知城卫官说：“请大人稍候，待此人吃完这些甜饼、喝完水。”

Athetasmiṃ antare āyasmā mahāmoggallāno dibbena cakkhunā olokento tassa byasanappattiṃ disvā karuṇāya sañcoditamānaso – ‘‘ayaṃ puriso akatapuñño katapāpo, tenāyaṃ niraye nibbattissati, mayi pana gate modake ca pānīyañca datvā bhummadevesu uppajjissati, yaṃnūnāhaṃ imassa avassayo bhaveyya’’nti cintetvā pānīyamodakesu upanīyamānesu tassa purisassa purato pāturahosi. So theraṃ disvā pasannamānaso ‘‘kiṃ me idāneva imehi māriyamānassa modakehi khāditehi, idaṃ pana paralokaṃ gacchantassa pātheyyaṃ bhavissatī’’ti cintetvā modake ca pānīyañca therassa dāpesi. Thero tassa pasādasaṃvaḍḍhanatthaṃ tassa passantasseva tathārūpe ṭhāne nisīditvā modake paribhuñjitvā pānīyañca pivitvā uṭṭhāyāsanā pakkāmi. So pana puriso coraghātakehi āghātanaṃ netvā sīsacchedaṃ pāpito anuttare puññakkhette mahāmoggallānatthere katena puññena uḷāre devaloke nibbattanārahopi yasmā ‘‘sulasaṃ āgamma mayā ayaṃ deyyadhammo laddho’’ti sulasāya gatena sinehena maraṇakāle cittaṃ upakkiliṭṭhaṃ ahosi. Tasmā hīnakāyaṃ upapajjanto pabbatagahanasambhūte sandacchāye mahānigrodharukkhe rukkhadevatā hutvā nibbatti.

此时，具寿大目犍连(Mahāmoggallāna)以天眼观见此人遭遇不幸，心生怜悯，思忖道：“此人未造福德，已作恶业，当生于地狱。然若我前去，他将甜饼与水布施于我，便可生为地居天。我应作他的依怙。”思惟已，当甜饼与水被送来时，他便显现于那人面前。那人见到长老，心生净信，心想：“我即刻将死，吃这些甜饼有何用？但这可作为去往来世的资粮。”于是便将甜饼与水布施给长老。长老为增长其净信，就在他眼前，坐于一处，食尽甜饼，饮尽水，然后从座而起离去。那人被刽子手押往刑场斩首，本应因其于无上福田——大目犍连长老处所造福德，而得生于崇高天界，然因临终时心想“我因苏拉莎而得此布施之物”，由对苏拉莎的爱恋而心生染污。是故，他投生于低劣的生命形态，成为生长于山林幽深处大榕树的树神。

So kira sace paṭhamavaye kulavaṃsaṭṭhapane ussukkaṃ akarissa, tasmiṃyeva nagare seṭṭhīnaṃ aggo abhavissa, majjhimavaye majjhimo, pacchimavaye pacchimo. Sace pana paṭhamavaye pabbajito abhavissa, arahā abhavissa, majjhimavaye sakadāgāmī anāgāmī vā abhavissa, pacchimavaye sotāpanno abhavissa. Pāpamittasaṃsaggena pana itthidhutto surādhutto duccaritanirato anādariko hutvā anukkamena sabbasampattito parihāyitvā mahābyasanaṃ pattoti vadanti.

据说，若他于青年时努力建立家业，便会成为城中首富；于中年时，则为中等富豪；于晚年时，则为普通富豪。若他于青年时出家，便会成为阿罗汉；于中年时，则为斯陀含或阿那含；于晚年时，则为须陀洹。然因结交恶友，他沉溺于女色与酒，热衷于恶行，变得肆无忌惮，以致逐渐丧失一切财富，终遭巨大灾祸，人们如是说。

Atha so aparena samayena sulasaṃ uyyānagataṃ disvā sañjātakāmarāgo andhakāraṃ māpetvā taṃ attano bhavanaṃ netvā sattāhaṃ tāya [Pg.6] saddhiṃ saṃvāsaṃ kappesi, attānañcassā ārocesi. Tassā mātā taṃ apassantī rodamānā ito cito ca paribbhamati. Taṃ disvā mahājano ‘‘ayyo mahāmoggallāno mahiddhiko mahānubhāvo tassā gatiṃ jāneyya, taṃ upasaṅkamitvā puccheyyāsī’’ti āha. Sā ‘‘sādhu ayyo’’ti theraṃ upasaṅkamitvā tamatthaṃ pucchi. Thero ‘‘ito sattame divase veḷuvanamahāvihāre bhagavati dhammaṃ desente parisapariyante passissasī’’ti āha. Atha sulasā taṃ devaputtaṃ avoca – ‘‘ayuttaṃ mayhaṃ tava bhavane vasantiyā, ajja sattamo divaso, mama mātā maṃ apassantī paridevasokasamāpannā bhavissati, sādhu maṃ, deva, tattheva nehī’’ti. So taṃ netvā veḷuvane bhagavati dhammaṃ desente parisapariyante ṭhapentvā adissamānarūpo aṭṭhāsi.

后来，他看见苏拉莎去了花园，顿生欲贪，便幻化出黑暗，将她带回自己的住所，与她同住了七日，并向她表明了身份。她的母亲不见女儿，哭泣着四处寻找。众人见此情形，便说：“具寿目犍连有大神通、大威力，应知她的去向，您去问他吧。”她应道：“善哉，尊者。”于是前往长老处询问此事。长老说：“从今日起第七天，当世尊在竹林(Veḷuvana)大精舍说法时，你将在会众的边缘看见她。”于是苏拉莎对那天子说：“我住在你的住所不合适，今日已是第七天，我母亲不见我，定会悲伤忧愁。善哉，天神，请把我带回那里去吧。”他便带她到竹林，当世尊正在说法时，将她安置在会众边缘，自己则隐身立于一旁。

Tato mahājano sulasaṃ disvā evamāha – ‘‘amma sulase, tvaṃ ettakaṃ divasaṃ kuhiṃ gatā? Tava mātā tvaṃ apassantī paridevasokasamāpannā ummādappattā viya jātā’’ti. Sā taṃ pavattiṃ mahājanassa ācikkhi. Mahājanena ca ‘‘kathaṃ so puriso tathāpāpapasuto akatakusalo devūpapattiṃ paṭilabhatī’’ti vutte sulasā ‘‘mayā dāpite modake pānīyañca ayyassa mahāmoggallānattherassa datvā tena puññena devūpapattiṃ paṭilabhatī’’ti āha. Taṃ sutvā mahājano acchariyabbhutacittajāto ahosi – ‘‘arahanto nāma anuttaraṃ puññakkhettaṃ lokassa, yesu appakopi kato kāro sattānaṃ devūpapattiṃ āvahatī’’ti uḷāraṃ pītisomanassaṃ paṭisaṃvedesi. Bhikkhū tamatthaṃ bhagavato ārocesuṃ. Tato bhagavā imissā aṭṭhuppattiyā –

于是，众人见到苏拉莎后说道：“苏拉莎姑娘，你这些天去哪儿了？你母亲不见你，悲伤忧愁，几近疯狂。”她便将事情经过告知众人。众人说：“那人如此沉溺于恶，未行善业，如何能得生天界？”苏拉莎说：“他将我所给的甜饼与水供养了具寿大目犍连长老，凭此功德而得生天界。”听闻此言，众人心生稀有、叹未曾有，想道：“阿罗汉真是世间无上福田，于彼作微小供养，亦能为有情带来天界之报。”他们感受到极大的喜悦与欣悦。诸比丘将此事禀告世尊。于是，世尊因此事缘而说：

1.

1.

‘‘Khettūpamā arahanto, dāyakā kassakūpamā;

Bījūpamaṃ deyyadhammaṃ, etto nibbattate phalaṃ.

阿罗汉如良田，施主似农人；所施如种子，果报由此生。

2.

2.

‘‘Etaṃ bījaṃ kasī khettaṃ, petānaṃ dāyakassa ca;

Taṃ petā paribhuñjanti, dātā puññena vaḍḍhati.

此为种子、耕作与田地，为了亡者与施主；亡者享用彼，施主功德亦增长。

3.

3.

‘‘Idheva [Pg.7] kusalaṃ katvā, pete ca paṭipūjiya;

Saggañca kamatiṭṭhānaṃ, kammaṃ katvāna bhaddaka’’nti. – imā gāthā abhāsi;

于此修善行，并供养亡者；成就善妙业，趣往天界处。——世尊宣说了这些偈颂。

1. Tattha khettūpamāti khittaṃ vuttaṃ bījaṃ tāyati mahapphalabhāvakaraṇena rakkhatīti khettaṃ, sālibījādīnaṃ viruhanaṭṭhānaṃ. Taṃ upamā etesanti khettūpamā, kedārasadisāti attho. Arahantoti khīṇāsavā. Te hi kilesārīnaṃ saṃsāracakkassa arānañca hatattā, tato eva ārakattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvā ca ‘‘arahanto’’ti vuccanti. Tattha yathā khetañhi tiṇādidosarahitaṃ svābhisaṅkhatabījamhi vutte utusalilādipaccayantarūpetaṃ kassakassa mahapphalaṃ hoti, evaṃ khīṇāsavasantāno lobhādidosarahito svābhisaṅkhate deyyadhammabīje vutte kālādipaccayantarasahito dāyakassa mahapphalo hoti. Tenāha bhagavā ‘‘khettūpamā arahanto’’ti. Ukkaṭṭhaniddeso ayaṃ tassa sekhādīnampi khettabhāvāpaṭikkhepato.

1. 此处“如田”（khettūpamā）一句，“田”（khetta）者，谓其能保护所播下的种子，令其产生大果，故名“田”，即稻谷等种子的生长之处。以此为喻，故称“如田”，意即如同稻田。阿罗汉（Arahanto）即漏尽者。他们之所以被称为“阿罗汉”，乃因已摧毁烦恼之敌与轮回之轮辐，且远离它们，应受供养等，以及无有隐密作恶。正如良田无有杂草等过患，播下精心准备的种子，复有季节、雨水等其他助缘，即可为农夫带来丰厚收成；同样，漏尽者的心相续远离贪欲等过患，当精心准备的布施物种子被播下，并有时间等其他助缘时，便为布施者带来巨大果报。因此，世尊说：“阿罗汉如田。”此乃最高阐释，因其不排斥有学（sekha）等亦是福田。

Dāyakāti cīvarādīnaṃ paccayānaṃ dātāro pariccajanakā, tesaṃ pariccāgena attano santāne lobhādīnaṃ pariccajanakā chedanakā, tato vā attano santānassa sodhakā, rakkhakā cāti attho. Kassakūpamāti kassakasadisā. Yathā kassako sālikhettādīni kasitvā yathākālañca vuttudakadānanīharaṇanidhānarakkhaṇādīhi appamajjanto uḷāraṃ vipulañca sassaphalaṃ paṭilabhati, evaṃ dāyakopi arahantesu deyyadhammapariccāgena pāricariyāya ca appamajjanto uḷāraṃ vipulañca dānaphalaṃ paṭilabhati. Tena vuttaṃ ‘‘dāyakā kassakūpamā’’ti.

“施主”（dāyakā）者，是布施衣物等资具的人，是舍弃者；通过舍弃，他们舍弃并切断自己心相续中的贪欲等，或者说，他们是净化和守护自己心相续的人，此即其义。“如农夫”（kassakūpamā）者，即如同农夫。譬如农夫耕种稻田等，不放逸地适时进行播种、灌溉、排水、储藏、守护等，便能获得丰盛广大的谷物收成；同样，施主对阿罗汉不放逸地布施物品和恭敬侍奉，便能获得广大殊胜的布施果报。因此说：“施主如农夫。”

Bījūpamaṃ deyyadhammanti liṅgavipallāsena vuttaṃ, bījasadiso deyyadhammoti attho. Annapānādikassa hi dasavidhassa dātabbavatthuno etaṃ nāmaṃ. Etto nibbattate phalanti etasmā dāyakapaṭiggāhakadeyyadhammapariccāgato dānaphalaṃ nibbattati ceva uppajjati ca, ciratarapabandhavasena pavattati cāti attho. Ettha ca yasmā pariccāgacetanābhisaṅkhatassa annapānādivatthuno bhāvo, na itarassa, tasmā ‘‘bījūpamaṃ deyyadhamma’’nti deyyadhammaggahaṇaṃ kataṃ. Tena deyyadhammāpadesena [Pg.8] deyyadhammavatthuvisayāya pariccāgacetanāyayeva bījabhāvo daṭṭhabbo. Sā hi paṭisandhiādippabhedassa tassa nissayārammaṇappabhedassa ca phalassa nipphādikā, na deyyadhammoti.

“所施如种子”（Bījūpamaṃ deyyadhammaṃ），此句有语法性别的转换，意为“所施之物如同种子”。此乃对食物、饮料等十种可施之物的称呼。“果报由此生”（Etto nibbattate phalaṃ），意即布施的果报，是从涉及施者、受者与所施之物的布施中产生、生起，并长久延续。此处，因唯有经布施之思（pariccāgacetanā）所造作的食物、饮料等物才具此（生果）性，而非其他，故说“所施如种子”。因此，当知此种子性，实指以所施之物为对象的布施之思。因为正是此思，而非所施之物本身，才产生以结生（paṭisandhi）等为首的，以及依止、所缘等不同类别的果报。

2. Etaṃ bījaṃ kasī khettanti yathāvuttaṃ bījaṃ, yathāvuttañca khettaṃ, tassa bījassa tasmiṃ khette vapanapayogasaṅkhātā kasi cāti attho. Etaṃ tayaṃ kesaṃ icchitabbanti āha ‘‘petānaṃ dāyakassa cā’’ti. Yadi dāyako pete uddissa dānaṃ deti, petānañca dāyakassa ca, yadi na pete uddissa dānaṃ deti, dāyakasseva etaṃ bījaṃ esā kasi etaṃ khettaṃ upakārāya hotīti adhippāyo. Idāni taṃ upakāraṃ dassetuṃ ‘‘taṃ petā paribhuñjanti, dātā puññena vaḍḍhatī’’ti vuttaṃ. Tattha taṃ petā paribhuñjantīti dāyakena pete uddissa dāne dinne yathāvuttakhettakasibījasampattiyā anumodanāya ca yaṃ petānaṃ upakappati, taṃ dānaphalaṃ petā paribhuñjanti. Dātā puññena vaḍḍhatīti dātā pana attano dānamayapuññanimittaṃ devamanussesu bhogasampattiādinā puññaphalena abhivaḍḍhati. Puññaphalampi hi ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80) puññanti vuccati.

2. “此为种子、耕作与田地”者，意即前文所述之种子、田地，以及将彼种子播于彼田地之耕作行为。此三者于谁有益？曰：“为了亡者与施主”。其意为：若施主为亡者而行布施，则此种子、耕作与田地，于亡者与施主皆有助益；若非为亡者而行布施，则仅于施主有助益。为示其助益，故说：“亡者享用彼，施主功德增”。此处，“亡者享用彼”者，谓施主为亡者行施时，因前述田地、耕作、种子三事具足，且亡者随喜，故亡者得享用其布施之果。“施主功德增”者，谓施主因其布施福德，于天界、人界中，财富等福报得以增长。福德之果报亦名福德，如经言：“诸比丘，因受持善法之故，此福德如是增长。”（长部3.80）

3. Idheva kusalaṃ katvāti anavajjasukhavipākaṭṭhena kusalaṃ petānaṃ uddisanavasena dānamayaṃ puññaṃ upacinitvā idheva imasmiṃyeva attabhāve. Pete ca paṭipūjiyāti pete uddissa dānena sammānetvā anubhuyyamānadukkhato te mocetvā. Pete hi uddissa diyyamānaṃ dānaṃ tesaṃ pūjā nāma hoti. Tenāha – ‘‘amhākañca katā pūjā’’ti (pe. va. 18), ‘‘petānaṃ pūjā ca katā uḷārā’’ti (pe. va. 25) ca. ‘‘Pete cā’’ti ca-saddena ‘‘piyo ca hoti manāpo, abhigamanīyo ca hoti vissāsanīyo, bhāvanīyo ca hoti garukātabbo, pāsaṃso ca hoti kittanīyo viññūna’’nti evamādike diṭṭhadhammike dānānisaṃse saṅgaṇhāti. Saggañca kamati ṭhānaṃ, kammaṃ katvāna bhaddakanti kalyāṇaṃ kusalakammaṃ katvā dibbehi āyuādīhi dasahi ṭhānehi suṭṭhu aggattā ‘‘sagga’’nti laddhanāmaṃ katapuññānaṃ nibbattanaṭṭhānaṃ devalokaṃ kamati upapajjanavasena upagacchati.

3. “于此行善”者，谓即于此生，积累为亡者回向的、以无过失与安乐为果报的布施福德。“并供养亡者”者，谓以回向亡者的布施来尊敬他们，令其从所受之苦中解脱。为亡者而行布施，即是对彼等之供养。故言：“我等亦已作供养”（饿鬼事18），及“已为亡者作大供养”（饿鬼事25）。句中“并”（ca）字，则总括了现世布施的功德，如“为智者所喜爱、悦意、亲近、信赖、尊敬、尊重、称赞、传扬”等。“造作善妙业，趣往天界处”者，谓造作善妙之业后，通过投生而往生天界——此乃行善者投生之处，其所以得名“天”（sagga），乃因天寿等十事善妙殊胜故。

Ettha [Pg.9] ca ‘‘kusalaṃ katvā’’ti vatvā puna ‘‘kammaṃ katvāna bhaddaka’’nti vacanaṃ ‘‘deyyadhammapariccāgo viya pattidānavasena dānadhammapariccāgopi dānamayakusalakammamevā’’ti dassanatthanti daṭṭhabbaṃ. Keci panettha ‘‘petāti arahanto adhippetā’’ti vadanti, taṃ tesaṃ matimattaṃ ‘‘petā’’ti khīṇāsavānaṃ āgataṭṭhānasseva abhāvato, bījādibhāvassa ca dāyakassa viya tesaṃ ayujjamānattā, petayonikānaṃ yujjamānattā ca. Desanāpariyosāne devaputtaṃ sulasañca ādiṃ katvā caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.

此处，于“行善”后，复言“造作善妙业”，当知此为开示：如同舍弃所施之物，通过回向功德而布施其法，亦同为布施善业。有人言此中“亡者”意指阿罗汉，此仅其私见。因“亡者”一词不适用于漏尽者，以其无有来处故；且如施主般的种子等状态亦不适用于彼等，而适用于饿鬼道众生。说法结束时，以天子及苏拉莎（Sulasā）为首的八万四千众生，证悟了法。

Khettūpamapetavatthuvaṇṇanā niṭṭhitā.

田地譬喻饿鬼事释义终。

2. Sūkaramukhapetavatthuvaṇṇanā

2. 猪面饿鬼事释义

Kāyo te sabbasovaṇṇoti idaṃ satthari rājagahaṃ upanissāya veḷuvane kalandakanivāpe viharante aññataraṃ sūkaramukhapetaṃ ārabbha vuttaṃ. Atīte kira kassapassa bhagavato sāsane eko bhikkhu kāyena saññato ahosi, vācāya asaññato, bhikkhū akkosati paribhāsati. So kālaṃ katvā niraye nibbatto, ekaṃ buddhantaraṃ tattha paccitvā tato cavitvā imasmiṃ buddhuppāde rājagahasamīpe gijjhakūṭapabbatapāde tasseva kammassa vipākāvasesena khuppipāsābhibhūto peto hutvā nibbatti. Tassa kāyo suvaṇṇavaṇṇo ahosi, mukhaṃ sūkaramukhasadisaṃ. Athāyasmā nārado gijjhakūṭe pabbate vasanto pātova sarīrapaṭijagganaṃ katvā pattacīvaramādāya rājagahaṃ piṇḍāya gacchanto antarāmagge taṃ petaṃ disvā tena katakammaṃ pucchanto –

此句“汝身纯金”，是导师住在王舍城(Rājagaha)附近的竹林(Veḷuvana)迦兰陀园时，针对某个猪面饿鬼(sūkaramukhapeta)而说的。据说在过去迦叶(Kassapa)世尊的教法中，有位比丘身已调伏，语未调伏，辱骂、诽谤众比丘。他死后投生于地狱，在那里受苦一个佛间期(buddhantara)，之后从那里死去，在此佛出世时，因那恶业的剩余果报，在王舍城附近的鹫峰山(Gijjhakūṭa)山脚下，投生为被饥渴所迫的饿鬼。他的身体呈金色，面容却像猪。当时，具寿那罗达(Nārada)住在鹫峰山，清晨盥洗之后，取了衣钵(pattacīvara)，为乞食而进入王舍城时，在途中看见那个饿鬼，便询问他所造之业：

4.

4.

‘‘Kāyo te sabbasovaṇṇo, sabbā obhāsate disā;

Mukhaṃ te sūkarasseva, kiṃ kammamakarī pure’’ti. –

汝身纯金，光耀遍十方；面容似野猪，往昔造何业？

Gāthamāha. Tattha kāyo te sabbasovaṇṇoti tava kāyo deho sabbo suvaṇṇavaṇṇo uttattakanakasannibho. Sabbā obhāsate disāti tassa pabhāya sabbāpi disā samantanto obhāsati vijjotati. Obhāsateti vā antogadhahotuatthamidaṃ padanti ‘‘te kāyo sabbasovaṇṇo sabbā disā obhāseti vijjotetī’’ti attho daṭṭhabbo. Mukhaṃ [Pg.10] te sūkarassevāti mukhaṃ pana te sūkarassa viya, sūkaramukhasadisaṃ tava mukhanti attho. Kiṃ kammamakarī pureti ‘‘tvaṃ pubbe atītajātiyaṃ kīdisaṃ kammaṃ akāsī’’ti pucchati.

（他）说了此偈。此中，“汝身纯金”者，谓汝身躯，悉为金色，犹如熔金。“光耀遍十方”者，谓由其光芒，所有方向悉皆照耀、光辉闪耀。或“光耀”(obhāsate)一词，当知其义为具有使动之义，故应理解为“汝身纯金，普照诸方，光辉闪耀”之义。“面容似猪”者，谓汝之面容如猪，意即汝之面貌与猪面相似。“往昔造何业”者，是问：“汝于过去世造作何业？”

Evaṃ therena so peto katakammaṃ puṭṭho gāthāya vissajjento –

如是，那饿鬼被长老询问所造之业后，便以偈颂回答道——

5.

5.

‘‘Kāyena saññato āsiṃ, vācāyāsimasaññato;

Tena metādiso vaṇṇo, yathā passasi nāradā’’ti. –

我身曾调伏，于语未调伏；故我形貌如此，如汝所见，那罗达。

Āha. Tattha kāyena saññato āsinti kāyikena saṃyamena saṃyato kāyadvārikena saṃvarena saṃvuto ahosiṃ. Vācāyāsimasaññatoti vācāya asaññato vācasikena asaṃvarena samannāgato ahosiṃ. Tenāti tena ubhayena saṃyamena asaṃyamena ca. Meti mayhaṃ. Etādiso vaṇṇoti ediso. Yathā tvaṃ, nārada, paccakkhato passasi, evarūpo, kāyena manussasaṇṭhāno suvaṇṇavaṇṇo, mukhena sūkarasadiso āsinti yojanā. Vaṇṇasaddo hi idha chaviyaṃ saṇṭhāne ca daṭṭhabbo.

（他）说。此中，“我身曾调伏”者，谓我已由身律仪而调伏，由身门防护而守护。“于语未调伏”者，谓我于语未调伏，具足了语的不防护。“故”者，谓由那（身）调伏与（语）不调伏两者。“我”者，即“我的”。“形貌如此”者，谓此等形貌。其句构应作：“那罗达，如你亲眼所见，我形貌如此——身是人形，呈金色，而面容却像猪。”此中“形貌”(vaṇṇa)一词，当知兼指肤色与形态。

Evaṃ peto therena pucchito tamatthaṃ vissajjetvā tameva kāraṇaṃ katvā therassa ovādaṃ dento –

如是，那饿鬼被长老询问后，解释了此事，并以其自身遭遇为鉴，告诫长老——

6.

6.

‘‘Taṃ tyāhaṃ nārada brūmi, sāmaṃ diṭṭhamidaṃ tayā;

Mākāsi mukhasā pāpaṃ, mā kho sūkaramukho ahū’’ti. –

那罗达，我故告汝，此状汝已亲眼见；莫以恶语污唇齿，莫令汝面似猪形。

Gāthamāha. Tattha tanti tasmā. Tyāhanti te ahaṃ. Nāradāti theraṃ ālapati. Brūmīti kathemi. Sāmanti sayameva. Idanti attano sarīraṃ sandhāya vadati. Ayañhettha attho – yasmā, bhante nārada, idaṃ mama sarīraṃ galato paṭṭhāya heṭṭhā manussasaṇṭhānaṃ, upari sūkarasaṇṭhānaṃ, tayā paccakkhatova diṭṭhaṃ, tasmā te ahaṃ ovādavasena vadāmīti. Kinti ceti āha ‘‘mākāsi mukhasā pāpaṃ, mā kho sūkaramukho ahū’’ti. Tattha māti paṭisedhe nipāto. Mukhasāti mukhena. Khoti avadhāraṇe, vācāya pāpakammaṃ mākāsi mā karohi. Mā [Pg.11] kho sūkaramukho ahūti ahaṃ viya sūkaramukho mā ahosiyeva. Sace pana tvaṃ mukharo hutvā vācāya pāpaṃ kareyyāsi, ekaṃsena sūkaramukho bhaveyyāsi, tasmā mākāsi mukhasā pāpanti phalapaṭisedhanamukhenapi hetumeva paṭisedheti.

（他）说了此偈。此中，“故”(taṃ)者，即“因此”(tasmā)。“我…汝”(tyāhaṃ)者，即“我对你”(te ahaṃ)。“那罗达”(nārada)是称呼长老。“告”(brūmi)者，即“我说”(kathemi)。“亲”(sāmaṃ)者，即“亲自”(sayaṃ)。“此”(idaṃ)者，是指他自己的身体。此处的含义是：“尊者那罗达，因为我的身体从脖子以下是人形，以上是猪形，这已被你亲眼所见，因此我以劝诫的方式告诉你。”他说了什么呢？他说：“莫以恶语污唇齿，莫令汝面似猪形。”此中，“莫”(mā)是表示禁止的不变词。“以口舌”(mukhasā)者，即“用口”(mukhena)。“实”(kho)是用于强调，即是说：莫以言语造作恶业。“莫令汝面似猪形”者，即“莫如我一般，成为猪面”。然而，如果你口不择言，以语造恶，则必然会成为猪面。因此，“莫以恶语污唇齿”一句，是通过禁止其果来禁止其因。

Athāyasmā nārado rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto catuparisamajjhe nisinnassa satthuno tamatthaṃ ārocesi. Satthā, ‘‘nārada, pubbeva mayā so sattho diṭṭho’’ti vatvā anekākāravokāraṃ vacīduccaritasannissitaṃ ādīnavaṃ, vacīsucaritapaṭisaṃyuttañca ānisaṃsaṃ pakāsento dhammaṃ desesi. Sā desanā sampattaparisāya sātthikā ahosīti.

于是具寿那罗达在王舍城行乞后，饭后从乞食处归来，将此事禀告给坐在四众之中的导师。导师说：“那罗达，我先前就已见过那个有情了。”接着开示了与言语恶行相关的种种过患，以及与言语善行相应的利益。那说法对与会大众具有义利。

Sūkaramukhapetavatthuvaṇṇanā niṭṭhitā.

猪面饿鬼事释义终。

3. Pūtimukhapetavatthuvaṇṇanā

3. 臭口饿鬼事释义

Dibbaṃ subhaṃ dhāresi vaṇṇadhātunti idaṃ satthari veḷuvane viharante kalandakanivāpe aññataraṃ pūtimukhapetaṃ ārabbha vuttaṃ. Atīte kira kassapassa bhagavato kāle dve kulaputtā tassa sāsane pabbajitvā sīlācārasampannā sallekhavuttino aññatarasmiṃ gāmakāvāse samaggavāsaṃ vasiṃsu. Atha aññataro pāpajjhāsayo pesuññābhirato bhikkhu tesaṃ vasanaṭṭhānaṃ upagañchi. Therā tena saddhiṃ paṭisanthāraṃ katvā vasanaṭṭhānaṃ datvā dutiyadivase taṃ gahetvā gāmaṃ piṇḍāya pavisiṃsu. Manussā te disvā tesu theresu ativiya paramanipaccakāraṃ katvā yāgubhattādīhi paṭimānesuṃ. So vihāraṃ pavisitvā cintesi – ‘‘sundaro vatāyaṃ gocaragāmo, manussā ca saddhā pasannā, paṇītapaṇītaṃ piṇḍapātaṃ denti, ayañca vihāro chāyūdakasampanno, sakkā me idha sukhena vasituṃ. Imesu pana bhikkhūsu idha vasantesu mayhaṃ phāsuvihāro na bhavissati, antevāsikavāso viya bhavissati. Handāhaṃ ime aññamaññaṃ bhinditvā yathā na puna idha vasissanti, tathā karissāmī’’ti.

“你拥有天界美妙的色身”，这是导师住在竹林迦兰陀园时，针对某个臭口饿鬼(pūtimukhapeta)所说的。据说，在过去迦叶世尊的时代，有两位良家子在那位世尊的教法中出家，戒行圆满，过着少欲知足的生活，在某个村落的住处和合而住。当时，有一位心怀恶念、乐于离间语的比丘来到他们居住的地方。两位长老向他致以友好的问候，为他安排了住处，第二天带着他进入村庄乞食。人们看见他们，对那两位长老极为恭敬，用粥饭等供养他们。那个比丘回到精舍后心想：“这个乞食村真好，人们具足信心与净信，布施精美的食物。而且这座精舍绿树成荫，水源充足，我可以在这里安乐地居住。但如果这两位比丘住在这里，我将不得安乐住，会像个弟子一样。我何不离间他们，让他们不再住在这里呢？”

Athekadivasaṃ [Pg.12] mahāthere dvinnampi ovādaṃ datvā attano vasanaṭṭhānaṃ paviṭṭhe pesuṇiko bhikkhu thokaṃ kālaṃ vītināmetvā mahātheraṃ upasaṅkamitvā vanditvā therena ‘‘kiṃ, āvuso, vikāle āgatosī’’ti ca vutte, ‘‘āma, bhante kiñci vattabbaṃ atthī’’ti vatvā ‘‘kathehi, āvuso’’ti therena anuññāto āha – ‘‘eso, bhante, tumhākaṃ sahāyakatthero sammukhā mitto viya attānaṃ dassetvā parammukhā sapatto viya upavadatī’’ti. ‘‘Kiṃ kathetī’’ti pucchito ‘‘suṇātha, bhante, ‘eso mahāthero saṭho māyāvī kuhako micchājīvena jīvikaṃ kappetī’ti tumhākaṃ aguṇaṃ kathetī’’ti āha. ‘‘Mā, āvuso, evaṃ bhaṇi, na so bhikkhu evaṃ maṃ upavadissati, gihikālato paṭṭhāya mama sabhāvaṃ jānāti ‘pesalo kalyāṇasīlo’’’ti. ‘‘Sace, bhante, tumhe attano visuddhacittatāya evaṃ cintetha, taṃ tumhākaṃyeva anucchavikaṃ, mayhaṃ pana tena saddhiṃ veraṃ natthi, kasmā ahaṃ tena avuttaṃ ‘vutta’nti vadāmi. Hotu, kālantarena sayameva jānissathā’’ti āha. Theropi puthujjanabhāvadosena dveḷhakacitto ‘‘evampi siyā’’ti sāsaṅkahadayo hutvā thokaṃ sithilavissāso ahosi. So bālo paṭhamaṃ mahātheraṃ paribhinditvā itarampi thenaṃ vuttanayeneva paribhindi. Atha te ubhopi therā dutiyadivase aññamaññaṃ anālapitvā pattacīvaramādāya gāme piṇḍāya caritvā piṇḍapātamādāya attano vasanaṭṭhāneyeva paribhuñjitvā sāmīcimattampi akatvā taṃ divasaṃ tattheva vasitvā vibhātāya ca rattiyā aññamaññaṃ anārocetvāva yathāphāsukaṭṭhānaṃ agamaṃsu.

某日，大长老对另外两位比丘教诫后，返回自己的住所时，那位搬弄是非的比丘稍待片刻，便走近大长老，向他顶礼。大长老问道：“贤友，你为何非时而来？”他回答道：“是的，尊者，我有些话要说。”大长老允许道：“说吧，贤友。”他便说：“尊者，您的那位同伴长老，当面像朋友，背后却像仇敌一样诽谤您。”长老问道：“他说了什么？”那比丘回答道：“请听，尊者，他这样说您的不是：‘这位大长老狡诈、虚伪、欺骗，以邪命维生。’”长老说：“贤友，不要这么说。那位比丘不会这样诽谤我，他从在家时就了解我的本性，知道我是个品行端正、戒行善良的人。”那比丘说：“尊者，如果您因为自己心地清净而这样想，那正适合您。我与他并无怨恨，为何要将他未说之言说成已说呢？就这样吧，假以时日，您自会知晓。”那位长老也因是凡夫的缘故而心生动摇，起了疑心，对同伴的信任稍有减损。那个愚人先离间了大长老，然后又用同样的方式离间了另一位长老。于是第二天，那两位长老彼此不再交谈，拿着衣钵进入村庄乞食，取回食物后便在各自的住处食用，甚至连相互应尽的礼节也未行。他们在那里住了一天，待到天亮，便互不告知，各自前往自己觉得舒适的地方去了。

Pesuṇikaṃ pana bhikkhuṃ paripuṇṇamanorathaṃ gāmaṃ piṇḍāya paviṭṭhaṃ manussā disvā āhaṃsu – ‘‘bhante, therā kuhiṃ gatā’’ti? So āha – ‘‘sabbarattiṃ aññamaññaṃ kalahaṃ katvā mayā ‘mā kalahaṃ karotha, samaggā hotha, kalaho nāma anatthāvaho āyatidukkhuppādako akusalasaṃvattaniko, purimakāpi kalahena mahatā hitā paribhaṭṭhā’tiādīni vuccamānāpi mama vacanaṃ anādiyitvā pakkantā’’ti. Tato manussā ‘‘therā tāva gacchantu, tumhe pana amhākaṃ anukampāya idheva anukkaṇṭhitvā vasathā’’ti yāciṃsu. So ‘‘sādhū’’ti paṭissuṇitvā tattheva vasanto katipāhena cintesi – ‘‘mayā sīlavanto kalyāṇadhammā bhikkhū [Pg.13] āvāsalobhena paribhinnā, bahuṃ vata mayā pāpakammaṃ pasuta’’nti balavavippaṭisārābhibhūto sokavegena gilāno hutvā nacireneva kālaṃ katvā avīcimhi nibbatti.

那个说离间语的比丘，心愿得遂，进入村子乞食时，人们看见他便问：“尊者，长老们去哪里了？”他回答说：“他们整夜互相争吵。即使我说了‘不要争吵，要和合。争吵是无益的，会带来未来的痛苦，增长不善。过去也有人因争吵而失去大利益’等等，他们也不听我的话，离开了。”于是人们请求说：“长老们就让他们去吧，但请您出于对我们的悲悯，就在这里安心住下吧。”他回答“好的”并应允了，就住在那里。过了几天，他想：“我因为贪爱住处而离间了有戒行、有善法的比丘们，我真是造了许多恶业啊！”他被强烈的悔恨所压倒，因忧伤而生病，不久便命终，投生于无间地狱(Avīci)。

Itare dve sahāyakattherā janapadacārikaṃ carantā aññatarasmiṃ āvāse samāgantvā aññamaññaṃ sammoditvā tena bhikkhunā vuttaṃ bhedavacanaṃ aññamaññassa ārocetvā tassa abhūtabhāvaṃ ñatvā samaggā hutvā anukkamena tameva āvāsaṃ paccāgamiṃsu. Manussā dve there disvā haṭṭhatuṭṭhā sañjātasomanassā hutvā catūhi paccayehi upaṭṭhahiṃsu. Therā ca tattheva vasantā sappāyaāhāralābhena samāhitacittā vipassanaṃ vaḍḍhetvā nacireneva arahattaṃ pāpuṇiṃsu.

另外两位同伴长老在乡间游方时，在某个住处相遇，互相问候，并将那个比丘所说的离间语互相告知。当了知那不是事实后，他们便和合了，并依次返回原来的住处。人们看见两位长老，欢欣鼓舞，心生喜悦，并以四资具供养他们。两位长老就住在那里，由于获得适宜的食物，心得到安定，增长了观，不久便证得了阿罗汉果。

Pesuṇiko bhikkhu ekaṃ buddhantaraṃ niraye paccitvā imasmiṃ buddhuppāde rājagahassa avidūre pūtimukhapeto hutvā nibbatti. Tassa kāyo suvaṇṇavaṇṇo ahosi, mukhato pana puḷavakā nikkhamitvā ito cito ca mukhaṃ khādanti, tassa dūrampi okāsaṃ pharitvā duggandhaṃ vāyati. Athāyasmā nārado gijjhakūṭapabbatā orohanto taṃ disvā –

那个说离间语的比丘，在一个佛期间于地狱中受苦后，在这一佛出世时，投生为离王舍城(Rājagaha)不远的一个臭口饿鬼。他的身体是金色的，但从他口中则有蛆虫出来，到处啃食他的嘴，恶臭散播到远方。当时，具寿那罗达(Nārada)从鹫峰山(Gijjhakūṭa)下山时看见了他——

7.

7.

‘‘Dibbaṃ subhaṃ dhāresi vaṇṇadhātuṃ, vehāyasaṃ tiṭṭhasi antalikkhe;

Mukhañca te kimayo pūtigandhaṃ, khādanti kiṃ kammamakāsi pubbe’’ti. –

“汝身具天色，美善住空中；腐臭口为虫，所食何前业？”

Imāya gāthāya katakammaṃ pucchi. Tattha dibbanti divi bhavaṃ devattabhāvapariyāpannaṃ. Idha pana dibbaṃ viyāti dibbaṃ. Subhanti sobhanaṃ, sundarabhāvaṃ vā. Vaṇṇadhātunti chavivaṇṇaṃ. Dhāresīti vahasi. Vehāyasaṃ tiṭṭhasi antalikkheti vehāyasasaññite antalikkhe tiṭṭhasi. Keci pana ‘‘vihāyasaṃ tiṭṭhasi antalikkhe’’ti pāṭhaṃ vatvā vihāyasaṃ obhāsento antalikkhe tiṭṭhasīti vacanasesena atthaṃ vadanti. Pūtigandhanti kuṇapagandhaṃ, duggandhanti attho. Kiṃ kammamakāsi pubbeti paramaduggandhaṃ te mukhaṃ kimayo khādanti, kāyo ca suvaṇṇavaṇṇo, kīdisaṃ nāma kammaṃ evarūpassa attabhāvassa kāraṇabhūtaṃ pubbe tvaṃ akāsīti pucchi.

他以此偈询问其所造之业。其中，“天界的”(dibbaṃ)指生于天界，属于天神的状态；但在这里，意为“如天神一般”。“美好的”(subhaṃ)指庄严的，或美丽的状态。“色身”(vaṇṇadhātu)指肤色。“拥有”(dhāresi)即承载。“你安住于空中”(vehāyasaṃ tiṭṭhasi antalikkhe)意为你站立在名为“天空”的虚空中。但有些人读作“vihāyasaṃ tiṭṭhasi antalikkhe”，并补充文句将其解释为“照耀着虚空而站立在空中”。“腐臭的”(pūtigandhaṃ)指尸体的气味，即是恶臭的意思。“你过去造了什么业？”(kiṃ kammamakāsi pubbe)是问：“你的嘴极其恶臭，被蛆虫啃食，身体却是金色的，你过去到底造了什么样的业，成为获得如此这般生命状态的原因？”

Evaṃ [Pg.14] therena so peto attanā katakammaṃ puṭṭho tamatthaṃ vissajjento –

当被长老如此询问自己所造之业时，那个饿鬼解释道：

8.

8.

‘‘Samaṇo ahaṃ pāpotiduṭṭhavāco, tapassirūpo mukhasā asaññato;

Laddhā ca me tamasā vaṇṇadhātu, mukhañca me pesuṇiyena pūtī’’ti. –

“我曾是沙门，恶口言不逊，貌似苦行者，于口不防护。我身因梵行，而得此颜色，我口因离间，而致此腐臭。”

Gāthamāha. Tattha samaṇo ahaṃ pāpoti ahaṃ lāmako samaṇo pāpabhikkhu ahosiṃ. Atiduṭṭhavācoti atiduṭṭhavacano, pare atikkamitvā laṅghitvā vattā, paresaṃ guṇaparidhaṃsakavacanoti attho. ‘‘Atidukkhavāco’’ti vā pāṭho, ativiya pharusavacano musāvādapesuññādivacīduccaritanirato. Tapassirūpoti samaṇapatirūpako. Mukhasāti mukhena. Laddhāti paṭiladdhā. Ca-kāro sampiṇḍanattho. Meti mayā. Tapasāti brahmacariyena. Pesuṇiyenāti pisuṇavācāya. Putīti pūtigandhaṃ.

他说了这首偈。其中，“我曾是个邪恶的沙门”(samaṇo ahaṃ pāpo)意为：“我曾是个低劣的沙门，一个邪恶的比丘。”“言语非常恶毒”(atiduṭṭhavāco)指言语极其恶劣者，说话时冒犯、侵越他人，意思是说的话会毁坏他人的功德。或有另一读法作“言语极其伤人”(atidukkhavāco)，指非常粗恶的言语，沉溺于妄语、离间语等语言上的恶行。“苦行者的形象”(tapassirūpo)指具有沙门的样子。“以口”(mukhasā)即用口。“获得”(laddhā)即已获得。“ca”字用于总括。“我”(me)即由我。“因苦行”(tapasā)即因梵行。“因离间语”(pesuṇiyena)即因说离间的话。“腐臭”(pūtī)即腐臭的气味。

Evaṃ so peto attanā katakammaṃ ācikkhitvā idāni therassa ovādaṃ dento –

那个饿鬼如此说明了自己所造之业后，现在对长老提出忠告说：

9.

9.

‘‘Tayidaṃ tayā nārada sāmaṃ diṭṭhaṃ,Anukampakā ye kusalā vadeyyuṃ;

Mā pesuṇaṃ mā ca musā abhāṇi,Yakkho tuvaṃ hohisi kāmakāmī’’ti. –

“那罗达，此乃你亲眼所见。悲悯且善巧者会如是说：‘莫说离间语，莫说妄语，你将成为一位随欲享受的夜叉。’”

Osānagāthamāha. Tattha tayidanti taṃ idaṃ mama rūpaṃ. Anukampakā ye kusalā vadeyyunti ye anukampanasīlā kāruṇikā parahitapaṭipattiyaṃ kusalā nipuṇā buddhādayo yaṃ vadeyyuṃ, tadeva vadāmīti adhippāyo. Idāni taṃ ovādaṃ dassento ‘‘mā pesuṇaṃ mā ca musā abhāṇi, yakkho tuvaṃ hohisi kāmakāmī’’ti āha. Tassattho – pesuṇaṃ pisuṇavacanaṃ musā ca mā abhāṇi mā kathehi. Yadi hi tvaṃ musāvādaṃ pisuṇavācañca pahāya vācāya saññato bhaveyyāsi, yakkho vā devo vā devaññataro vā tvaṃ bhavissasi, kāmaṃ kāmitabbaṃ uḷāraṃ dibbasampattiṃ [Pg.15] paṭilabhitvā tattha kāmanasīlo yathāsukhaṃ indriyānaṃ paricaraṇena abhiramaṇasīloti.

他说了结尾偈。于此，“此”(tayidaṃ)即“我的这个色身”。“悲悯且善巧者所说”，其意为：“我所说的，正是那些具悲悯心、慈悲为怀、善于行利他之事、善巧的佛陀等人所会说的。”现在，为了开示那项忠告，他说了：“莫说离间语，莫说妄语，你将成为一位随欲享受的夜叉。”其义为：离间语，即中伤之言，以及妄语，你切莫说。如果你能舍断妄语和离间语，守护言语，那么你将成为夜叉，或天神，或其他天神，获得那值得渴求的、殊胜的天界财富，并在那里随心所欲，享受诸根之乐。

Taṃ sutvā thero tato rājagahaṃ gantvā piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto satthu tamatthaṃ ārocesi. Satthā taṃ aṭṭhuppattiṃ katvā dhammaṃ desesi. Sā desanā sampattaparisāya sātthikā ahosīti.

长老听了这话，就从那里去王舍城乞食。饭后从托钵食返回后，将此事禀告世尊。世尊以此为缘起而开示了法。那场说法对与会的会众是有益的。

Pūtimukhapetavatthuvaṇṇanā niṭṭhitā.

臭口饿鬼事释义终。

4. Piṭṭhadhītalikapetavatthuvaṇṇanā

4. 面团玩偶饿鬼事释义

Yaṃ kiñcārammaṇaṃ katvāti idaṃ satthā sāvatthiyaṃ jetavane viharanto anāthapiṇḍikassa gahapatino dānaṃ ārabbha kathesi. Anāthapiṇḍikassa kira gahapatino dhītu dhītāya dārikāya dhāti piṭṭhadhītalikaṃ adāsi ‘‘ayaṃ te dhītā, imaṃ gahetvā kīḷassū’’ti. Sā tattha dhītusaññaṃ uppādesi. Athassā ekadivasaṃ taṃ gahetvā kīḷantiyā pamādena patitvā bhijji. Tato dārikā ‘‘mama dhītā matā’’ti parodi. Taṃ rodantiṃ kocipi gehajano saññāpetuṃ nāsakkhi. Tasmiñca samaye satthā anāthapiṇḍikassa gahapatino gehe paññatte āsane nisinno hoti, mahāseṭṭhi ca bhagavato samīpe nisinno ahosi. Dhāti taṃ dārikaṃ gahetvā seṭṭhissa santikaṃ agamāsi. Seṭṭhi taṃ disvā ‘‘kissāyaṃ dārikā rodatī’’ti āha. Dhāti taṃ pavattiṃ seṭṭhissa ārocesi. Seṭṭhi taṃ dārikaṃ aṅke nisīdāpetvā ‘‘tava dhītudānaṃ dassāmī’’ti saññāpetvā satthu ārocesi – ‘‘bhante, mama nattudhītaraṃ piṭṭhadhītalikaṃ uddissa dānaṃ dātukāmo, taṃ me pañcahi bhikkhusatehi saddhiṃ svātanāya adhivāsethā’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

“无论以何为所缘……”，这是世尊住在舍卫城(Sāvatthī)祇陀林时，就给孤独长者的布施而说的。据说，给孤独长者之外孙女的保姆给了这个小女孩一个面团玩偶，说：“这是你的女儿，拿着去玩吧。”她便对它生起了“女儿”之想。后来有一天，当她拿着玩偶玩耍时，因一时不慎，玩偶掉落摔碎了。于是小女孩哭喊道：“我的女儿死了！”家中无人能安抚哭泣的她。当时，世尊正坐在给孤独长者家中准备好的座位上，大长者也坐在世尊身边。保姆抱着小女孩来到长者跟前。长者见状问道：“这孩子为何啼哭？”保姆将事情的经过告诉了长者。长者让小女孩坐在自己膝上，安慰她说：“我会为你的女儿作布施的。”然后他向世尊禀告：“尊者，我希望能为我外孙女的面团玩偶作布施，愿世尊明天与五百位比丘一同接受我的供养。”世尊以沉默应允了。

Atha bhagavā dutiyadivase pañcahi bhikkhusatehi saddhiṃ seṭṭhissa gharaṃ gantvā bhattakiccaṃ katvā anumodanaṃ karonto –

于是，在第二天，世尊与五百位比丘一同到长者家，用完餐后作随喜开示：

10.

10.

‘‘Yaṃ kiñcārammaṇaṃ katvā, dajjā dānaṃ amaccharī;

Pubbapete ca ārabbha, atha vā vatthudevatā.

无论以何为缘由，不悭吝者行布施，或为已故的亡者，或为家宅之神。

11.

11.

‘‘Cattāro [Pg.16] ca mahārāje, lokapāle yasassine;

Kuveraṃ dhataraṭṭhañca, virūpakkhaṃ virūḷhakaṃ;

Te ceva pūjitā honti, dāyakā ca anipphalā.

并且，四位大王，声名显赫的护世者——俱毗罗(Kuvera)、持国、广目天(Virūpakkha)和增长天(Virūḷhaka)——他们也受到了供养，而布施者也非无果报。

12.

12.

‘‘Na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;

Na taṃ petassa atthāya, evaṃ tiṭṭhanti ñātayo.

哭泣、悲伤或任何其他哀叹，对亡者并无益处，亲人们也只是徒然如此。

13.

13.

‘‘Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;

Dīgharattaṃ hitāyassa, ṭhānaso upakappatī’’ti. – imā gāthā abhāsi;

然而，此项布施已献出，善安立于僧团中，能长久地为他带来利益，并即刻生效。——他说了这些偈颂。

10. Tattha yaṃ kiñcārammaṇaṃ katvāti maṅgalādīsu aññataraṃ yaṃ kiñci ārabbha uddissa. Dajjāti dadeyya. Amaccharīti attano sampattiyā parehi sādhāraṇabhāvāsahanalakkhaṇassa maccherassa abhāvato amaccharī, pariccāgasīlo macchariyalobhādicittamalaṃ dūrato katvā dānaṃ dadeyyāti adhippāyo. Pubbapete ca ārabbhāti pubbakepi pete uddissa. Vatthudevatāti gharavatthuādīsu adhivatthā devatā ārabbhāti yojanā. Atha vāti iminā aññepi devamanussādike ye keci ārabbha dānaṃ dadeyyāti dasseti.

10. 于此，“无论以何为所缘”是指在吉祥等事中，以任何事物为缘由、为目标。“应施”即是“他应施予”。“无悭吝者”是因没有悭吝——即不愿与他人分享自己财富的特质——所以是无悭吝者，是一位乐善好施者，其意为远离悭吝、贪婪等心垢而行布施。“并且针对已故的亡者”是指针对已故的亡者。“宅地神”(vatthudevatā)是指居住于房屋、宅地等处的天神。“或者”，以此显示，也可以针对其他任何天神、人类等而行布施。

11. Tattha devesu tāva ekacce pākaṭe deve dassento ‘‘cattāro ca mahārāje’’ti vatvā puna te nāmato gaṇhanto ‘‘kuvera’’ntiādimāha. Tattha kuveranti vessavaṇaṃ. Dhataraṭṭhantiādīni sesānaṃ tiṇṇaṃ lokapālānaṃ nāmāni. Te ceva pūjitā hontīti te ca mahārājāno pubbapetavatthudevatāyo ca uddisanakiriyāya paṭimānikā honti. Dāyakā ca anipphalāti ye dānaṃ denti, te dāyakā ca paresaṃ uddisanamattena na nipphalā, attano dānaphalassa bhāgino eva honti.

11. 于此，为了指出诸天中一些著名的天神，说了“并且是四大王”之后，又逐一列举他们的名字，说“俱毗罗”(Kuvera)等。于此，“俱毗罗”即是毗沙门(Vessavaṇa)。“持国”等是其余三位护世天王的名字。“他们也受到恭敬”，即那些大王、已故的亡者以及宅地神，也因这指定(回向)的行为而受到恭敬。“并且布施者并非无果”，即那些行布施者，仅仅通过为他人作意回向，他们也并非没有果报，他们自己也成为其布施之果的分享者。

12. Idāni ‘‘ye attano ñātīnaṃ maraṇena rodanti paridevanti socanti, tesaṃ taṃ niratthakaṃ, attaparitāpanamattamevā’’ti dassetuṃ ‘‘na hi ruṇṇaṃ vā’’ti gāthamāha. Tattha ruṇṇanti ruditaṃ assumocanaṃ na hi kātabbanti [Pg.17] vacanaseso. Sokoti socanaṃ cittasantāpo, antonijjhānanti attho. Yā caññā paridevanāti yā ca ruṇṇasokato aññā paridevanā, ‘‘kahaṃ ekaputtakā’’tiādivācāvippalāpo, sopi na kātabboti attho. Sabbattha vā-saddo vikappanattho. Na taṃ petassa atthāyāti yasmā ruṇṇaṃ vā soko vā paridevanā vāti sabbampi taṃ petassa kālakatassa atthāya upakārāya na hoti, tasmā na hi taṃ kātabbaṃ, tathāpi evaṃ tiṭṭhanti ñātayo aviddasunoti adhippāyo.

12. 现在，为了显示“那些因亲人去世而哭泣、悲叹、忧愁者，他们的行为是无益的，仅仅是自我折磨而已”，而说了“不应哭泣或”这首偈颂。于此，“哭泣”是指哭号流泪；“实不应为”是应被补充的文句。“忧愁”是指悲伤，是心的热恼，意思是“内心的煎熬”。“以及其他悲叹”是指除了哭泣和忧愁之外的悲叹，即如“我唯一的儿子在哪里啊”等语无伦次的话语，其意为这也不应做。在所有地方，“或”字是用于选择。“那对亡者无益”，因为无论是哭泣、忧愁或悲叹，所有这一切对已故的亡者都没有利益、没有帮助，所以实不应为；然而，亲属们却如此无知地待着，这是其意。

13. Evaṃ ruṇṇādīnaṃ niratthakabhāvaṃ dassetvā idāni yā pubbapetādike ārabbha dāyakena saṅghassa dakkhiṇā dinnā, tassā sātthakabhāvaṃ dassento ‘‘ayañca kho dakkhiṇā’’ti gāthamāha. Tattha ayanti dāyakena taṃ dinnaṃ dānaṃ paccakkhato dassento vadati. Ca-saddo byatirekattho, tena yathā ruṇṇādi petassa na kassaci atthāya hoti, na evamayaṃ, ayaṃ pana dakkhiṇā dīgharattaṃ hitāyassa hotīti vakkhamānameva visesaṃ joteti. Khoti avadhāraṇe. Dakkhiṇāti dānaṃ. Saṅghamhi suppatiṭṭhitāti anuttare puññakkhette saṅghe suṭṭhu patiṭṭhitā. Dīgharattaṃ hitāyassāti assa petassa cirakālaṃ hitāya atthāya. Ṭhānaso upakappatīti taṅkhaṇaññeva nipphajjati, na kālantareti attho. Ayañhi tattha dhammatā – yaṃ pete uddissa dāne dinne petā ce anumodanti, tāvadeva tassa phalena petā parimuccantīti.

13. 如此显示了哭泣等的无益之后，现在，为了显示由布施者针对已故的亡者等而施予僧团的供养是有益的，而说了“而此供养”这首偈颂。于此，“此”，是作者为了直接指出由布施者所施予的布施而说的。“而”字用于表示区别。因此，它阐明了即将要说的差别：正如哭泣等对亡者没有任何利益，此供养则不然；此供养反而能长久地为他带来利益。“确实”(kho)是用于强调。“供养”(dakkhiṇā)即是布施。“于僧团中善安立”是指在无上的福田——僧团中被妥善地建立。“为他长久的利益”是指为那位亡者带来长时的利益与福祉。“即刻生效”，意思是它在那一刻就发生，而不是在一段时间之后。此中确有此法性：当为亡者作意回向的布施被施予后，如果亡者随喜，他们就在那一刻因其果报而解脱。

Evaṃ bhagavā dhammaṃ desetvā mahājanaṃ pete uddissa dānābhiratamānasaṃ katvā uṭṭhāyāsanā pakkāmi. Punadivase seṭṭhibhariyā avasesā ca ñātakā seṭṭhiṃ anuvattantā evaṃ temāsamattaṃ mahādānaṃ pavattesuṃ. Atha rājā pasenadi kosalo bhagavantaṃ upasaṅkamitvā ‘‘kasmā, bhante, bhikkhū māsamattaṃ mama gharaṃ nāgamiṃsū’’ti pucchi. Satthārā tasmiṃ kāraṇe kathite rājāpi seṭṭhiṃ anuvattanto buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattesi, taṃ disvā nāgarā rājānaṃ anuvattantā māsamattaṃ mahādānaṃ pavattesuṃ. Evaṃ māsadvayaṃ piṭṭhadhītalikamūlakaṃ mahādānaṃ pavattesunti.

世尊如此说法后，令大众心乐于为亡者行布施，然后从座起身离去。次日，长者之妻与其余亲属效法长者，如此持续三个月行大布施。其后，憍萨罗(Kosala)国主波斯匿王(Pasenadi)前去拜见世尊，问道：“尊者，为何比丘众有一个月之久未至我处？”导师说明原委后，国王亦效法长者，为以佛陀为首的比丘僧团行大布施。城中居民见此，亦效法国王，持续一个月行大布施。如此，由面粉女娃(piṭṭhadhītalikā)引起的大布施持续了两个月。

Piṭṭhadhītalikapetavatthuvaṇṇanā niṭṭhitā.

《面粉女娃饿鬼事》释义终。

5. Tirokuṭṭapetavatthuvaṇṇanā

5. 户墙外饿鬼事释义

Tirokuṭṭesu [Pg.18] tiṭṭhantīti idaṃ satthā rājagahe viharanto sambahule pete ārabbha kathesi.

“于户墙外伫立”——此偈为导师住于王舍城(Rājagaha)时，就诸多饿鬼而说。

Tatrāyaṃ vitthārakathā – ito dvānavutikappe kāsi nāma nagaraṃ ahosi. Tattha jayaseno nāma rājā rajjaṃ kāresi. Tassa sirimā nāma devī. Tassā kucchiyaṃ phusso nāma bodhisatto nibbattitvā anupubbena sammāsambodhiṃ abhisambujjhi. Jayaseno rājā ‘‘mama putto mahābhinikkhamanaṃ nikkhamitvā buddho jāto, mayhameva buddho, mayhaṃ dhammo, mayhaṃ saṅgho’’ti mamattaṃ uppādetvā sabbakālaṃ sayameva upaṭṭhahati, na aññesaṃ okāsaṃ deti.

此为详说：从此上溯九十二劫，有名为迦尸(Kāsi)之城。当时，有名为胜军(Jayasena)之王治国。其王后名吉祥(Sirimā)。菩萨于其腹中投生，名为弗沙(Phussa)，次第证得正等觉。胜军王生起我执，心想：“我子行大出离而成佛，佛陀是我的，法是我的，僧团也是我的。”于是他恒时亲自侍奉，不予他人机会。

Bhagavato kaniṭṭhabhātaro vemātikā tayo bhātaro cintesuṃ – ‘‘buddhā nāma sabbaloka hitatthāya uppajjanti, na ekasseva atthāya. Amhākañca pitā aññesaṃ okāsaṃ na deti. Kathaṃ nu kho mayaṃ labheyyāma bhagavantaṃ upaṭṭhātuṃ bhikkhusaṅghañcā’’ti? Tesaṃ etadahosi – ‘‘handa mayaṃ kiñci upāyaṃ karomā’’ti. Te paccantaṃ kupitaṃ viya kārāpesuṃ. Tato rājā ‘‘paccanto kupito’’ti sutvā tayopi putte paccantaṃ vūpasametuṃ pesesi. Te gantvā vūpasametvā āgatā. Rājā tuṭṭho varaṃ adāsi ‘‘yaṃ icchatha, taṃ gaṇhathā’’ti. Te ‘‘mayaṃ bhagavantaṃ upaṭṭhātuṃ icchāmā’’ti āhaṃsu. Rājā ‘‘etaṃ ṭhapetvā aññaṃ gaṇhathā’’ti āha. Te ‘‘mayaṃ aññena anatthikā’’ti āhaṃsu. Tena hi paricchedaṃ katvā gaṇhathāti. Te satta vassāni yāciṃsu. Rājā na adāsi. Evaṃ ‘‘cha, pañca, cattāri, tīṇi, dve, ekaṃ, satta māse, cha, pañca, cattāro’’ti vatvā yāva temāsaṃ yāciṃsu. Tadā rājā ‘‘gaṇhathā’’ti adāsi.

世尊的三位同父异母弟弟思忖道：“诸佛出世，为利一切世间，非为一人。然我等之父不予他人机会。我等如何才能得机侍奉世尊与比丘僧团？”他们心想：“好，我等当设一计。”于是他们令人伪作边境叛乱。国王闻“边境叛乱”，即遣三子前往平定。彼等平乱后归来。国王大喜，赐予恩典：“汝等所欲，皆可取之。”他们说：“我等欲侍奉世尊。”国王说：“除此以外，任取他物。”他们说：“我等别无所求。”“既然如此，当定一期限。”他们请求七年，国王不允。如是请求六年、五年、四年、三年、二年、一年、七月、六月、五月、四月，直至请求三月，国王方允：“取去吧。”

Te bhagavantaṃ upasaṅkamitvā āhaṃsu – ‘‘icchāma mayaṃ, bhante, bhagavantaṃ temāsaṃ upaṭṭhātuṃ, adhivāsetu no, bhante, bhagavā imaṃ temāsaṃ vassāvāsa’’nti. Adhivāsesi bhagavā tuṇhībhāvena. Te tayo attano janapade niyuttakapurisassa lekhaṃ pesesuṃ ‘‘imaṃ temāsaṃ amhehi bhagavā upaṭṭhātabbo, vihāraṃ ādiṃ katvā sabbaṃ bhagavato upaṭṭhānasambhāraṃ sampādehī’’ti. So sabbaṃ sampādetvā paṭipesesi. Te [Pg.19] kāsāyavatthanivatthā hutvā purisasahassehi veyyāvaccakarehi bhagavantaṃ bhikkhusaṅghañca sakkaccaṃ upaṭṭhahamānā janapadaṃ netvā vihāraṃ niyyātetvā vassaṃ vasāpesuṃ.

他们前去拜见世尊说：“尊者，我等欲于此三月侍奉世尊。尊者，请世尊接受我等此三月之雨安居。”世尊默然允诺。他们三人致信于自己封地的官员：“此三月我等当侍奉世尊，请备妥寺院等一切侍奉世尊之资具。”该员备妥一切后回报。他们三人身着袈裟，与数千侍者恭敬地侍奉世尊与比丘僧团，将之迎请至自己封地，交付寺院，并请其安居。

Tesaṃ bhaṇḍāgāriko eko gahapatiputto sapajāpatiko saddho ahosi pasanno. So buddhappamukhassa bhikkhusaṅghassa dānavattaṃ sakkaccaṃ adāsi. Janapade niyuttakapuriso taṃ gahetvā jānapadehi ekādasamattehi purisasahassehi saddhiṃ sakkaccameva dānaṃ pavattāpesi. Tattha keci jānapadā paṭihatacittā ahesuṃ. Te dānassa antarāyaṃ katvā deyyadhammaṃ attanā khādiṃsu, bhattasālañca agginā dahiṃsu. Pavāritā rājaputtā bhagavato sakkāraṃ katvā bhagavantaṃ purakkhatvā pitu santikameva paccāgamiṃsu. Tattha gantvā bhagavā parinibbāyi. Rājaputtā ca janapade niyuttakapuriso ca bhaṇḍāgāriko ca anupubbena kālaṃ katvā saddhiṃ parisāya sagge uppajjiṃsu, paṭihatacittā janā niraye uppajjiṃsu. Evaṃ tesaṃ ubhayesaṃ janānaṃ saggato saggaṃ nirayato nirayaṃ upapajjantānaṃ dvānavutikappā vītivattā.

其库官为一长者子，与妻子具足信心、净信。他恭敬地为以佛陀为首的比丘僧团行常规布施。封地官员联合他，与当地约一万一千人恭敬地行布施。当地有些人心怀嗔恚，障碍布施，私食供物，并纵火焚烧食堂。雨安居自恣结束后，王子们礼敬世尊，然后以世尊为前导，返回父王之处。世尊至彼处后，入般涅槃。王子们、封地官员、库官及其随从，次第命终后，皆生天界；而心怀嗔恚者则堕地狱。如是，此两类人，或从天界至天界，或从地狱至地狱，辗转轮回，历经九十二劫。

Atha imasmiṃ bhaddakappe kassapassa bhagavato kāle te paṭihatacittā janā petesu uppannā. Tadā manussā attano attano ñātakānaṃ petānaṃ atthāya dānaṃ datvā uddisanti ‘‘idaṃ no ñātīnaṃ hotū’’ti, te sampattiṃ labhanti. Atha imepi petā taṃ disvā kassapaṃ sammāsambuddhaṃ upasaṅkamitvā pucchiṃsu – ‘‘kiṃ nu kho, bhante, mayampi evarūpaṃ sampattiṃ labheyyāmā’’ti? Bhagavā āha – ‘‘idāni na labhatha, anāgate pana gotamo nāma sammāsambuddho bhavissati, tassa bhagavato kāle bimbisāro nāma rājā bhavissati, so tumhākaṃ ito dvānavutikappe ñāti ahosi, so buddhassa dānaṃ datvā tumhākaṃ uddisissati, tadā labhissathā’’ti. Evaṃ vutte kira tesaṃ petānaṃ taṃ vacanaṃ ‘‘sve labhissathā’’ti vuttaṃ viya ahosi.

于此贤劫(bhaddakappa)迦叶(Kassapa)世尊之时，彼等心怀嗔恚者投生为饿鬼。当时，人们为自己已故的亲属行布施后回向道：“愿此功德属于我等亲属”，彼等饿鬼便获得福报。此众饿鬼见此情形，便前去拜见迦叶正等觉者，问道：“尊者，我等亦能获得如是福报否？”世尊说：“如今汝等不得。然未来将有乔达摩(Gotama)正等觉者出世，于彼世尊之时，将有频婆娑罗(Bimbisāra)王，乃汝等九十二劫前之亲属。彼将为佛陀行布施，并为汝等回向，届时汝等方能获得。”据说，彼等饿鬼闻此言，如闻“明日即得”。

Tato [Pg.20] ekasmiṃ buddhantare vītivatte amhākaṃ bhagavā uppajji. Tepi tayo rājaputtā purisasahassena saddhiṃ devalokato cavitvā magadharaṭṭhe brāhmaṇakule uppajjitvā anupubbena tāpasapabbajjaṃ pabbajitvā gayāsīse tayo jaṭilā ahesuṃ, janapade niyuttakapuriso rājā bimbisāro ahosi, bhaṇḍāgāriko gahapatiputto visākho nāma seṭṭhi ahosi, tassa pajāpati dhammadinnā nāma seṭṭhidhītā ahosi, avasesā pana parisā rañño eva parivārā hutvā nibbattiṃsu.

经过一个佛间期后，我等世尊出世。彼三位王子与一千随从自天界殁后，投生于摩揭陀(Magadha)国婆罗门家，后次第出家为苦行者，于象头山(Gayāsīsa)成为三位结发仙人。彼封地官员成为频婆娑罗王；彼库官长者子成为名为毘舍佉(Visākha)之长者；其妻，长者之女，成为法施(Dhammadinnā)；其余随从则投生为国王之侍从。

Amhākampi bhagavā loke uppajjitvā sattasattāhaṃ atikkamitvā anupubbena bārāṇasiṃ āgamma dhammacakkaṃ pavattetvā pañcavaggiye ādiṃ katvā yāva sahassaparivāre tayo jaṭile vinetvā rājagahaṃ agamāsi. Tattha ca tadahupasaṅkamantaṃyeva rājānaṃ bimbisāraṃ sotāpattiphale patiṭṭhāpesi saddhiṃ ekādasanahutehi aṅgamagadhavāsīhi brāhmaṇagahapatikehi. Atha raññā svātanāya bhattena nimantito adhivāsetvā dutiyadivase māṇavakavaṇṇena sakkena devānamindena purato gacchantena –

我等世尊亦出世间，度过七七四十九日后，次第至波罗奈(Bārāṇasī)城，转大法轮，从五比丘开始，乃至度化了拥千名随从的三位结发仙人后，前往王舍城(Rājagaha)。于彼处，世尊令当日即来拜见之频婆娑罗王，以及十一万鸯伽(Aṅga)、摩揭陀(Magadha)之婆罗门与长者，皆安住于入流果。其后，国王恭请世尊明日受食，世尊默然应允。次日，天帝释(Sakka)化为青年婆罗门，行于世尊之前——

‘‘Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi;

Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā’’ti. (mahāva. 58) –

“已调御者，与诸已调御、昔日结发仙人共；已解脱者，与诸已解脱者共；身如纯金，世尊进入王舍城。”

Evamādīhi gāthāhi abhitthaviyamāno rājagahaṃ pavisitvā rañño nivesane mahādānaṃ sampaṭicchi. Te pana petā ‘‘idāni rājā dānaṃ amhākaṃ uddisissati, idāni uddisissatī’’ti āsāya samparivāretvā aṭṭhaṃsu.

世尊被如此这般的偈颂赞叹着，进入王舍城(Rājagaha)，在国王的住所接受了盛大的布施。而那些饿鬼则怀着“现在国王要为我们回向了，现在就要回向了”的期望，围绕着站立。

Rājā dānaṃ datvā ‘‘kattha nu kho bhagavā vihareyyā’’ti bhagavato vihāraṭṭhānameva cintesi, na taṃ dānaṃ kassaci uddisi. Tathā taṃ dānaṃ alabhantā petā chinnāsā hutvā rattiyaṃ rañño nivesane ativiya bhiṃsanakaṃ vissaramakaṃsu. Rājā bhayasantāsasaṃvegaṃ āpajjitvā vibhātāya [Pg.21] rattiyā bhagavato ārocehi – ‘‘evarūpaṃ saddaṃ assosiṃ, kiṃ nu kho me, bhante, bhavissatī’’ti? Bhagavā ‘‘mā bhāyi, mahārāja, na te kiñci pāpakaṃ bhavissati, apica kho santi te purāṇañātakā petesu uppannā. Te ekaṃ buddhantaraṃ tameva paccāsīsantā ‘buddhassa dānaṃ datvā amhākaṃ uddisissatī’ti vicarantā tayā hiyyo dānaṃ datvā na uddisitattā chinnāsā hutvā tathārūpaṃ vissaramakaṃsū’’ti āha. ‘‘Kiṃ idānipi, bhante, dinne te labheyyu’’nti? ‘‘Āma, mahārājā’’ti. ‘‘Tena hi, bhante, adhivāsetu me bhagavā ajjatanāya dānaṃ, tesaṃ uddisissāmī’’ti. Adhivāsesi bhagavā tuṇhībhāvena.

国王布施后，心想：“世尊会住在哪里呢？”他只思虑着世尊的住处，没有将那份布施回向给任何人。那些饿鬼得不到那份布施，希望破灭，于是在夜里于国王的住所发出了极其恐怖的叫声。国王感到害怕、惊恐与不安，天一亮就去向世尊禀告：“尊者，我听到了那样的声音，我将会遭遇什么呢？”世尊说：“大王，不要害怕，你不会有任何不祥之事。然而，你有一些往昔的亲属投生在饿鬼道中。他们经历了一个佛陀的间隔期，一直期盼着你，心想：‘他会向佛陀布施并为我们回向。’由于你昨天布施后没有回向，他们希望破灭，才发出了那样的叫声。”“尊者，如果现在布施，他们能得到吗？”“是的，大王。”“既然如此，尊者，请接受我今天的布施，我将为他们回向。”世尊默然应允。

Rājā nivesanaṃ gantvā mahādānaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi. Bhagavā rājantepuraṃ gantvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Te petā ‘‘api nāma ajja labheyyāmā’’ti gantvā tirokuṭṭādīsu aṭṭhaṃsu. Bhagavā tathā akāsi, yathā te sabbeva rañño āpāthaṃ gatā ahesuṃ. Rājā dakkhiṇodakaṃ dento ‘‘idaṃ me ñātīnaṃ hotū’’ti uddisi. Tāvadeva petānaṃ kamalakuvalayasañchannā pokkharaṇiyo nibbattiṃsu. Te tattha nhatvā ca pivitvā ca paṭippassaddhadarathakilamathapipāsā suvaṇṇavaṇṇā ahesuṃ. Rājā yāgukhajjabhojjāni datvā uddisi. Tesaṃ taṅkhaṇaññeva dibbayāgukhajjabhojjāni nibbattiṃsu. Te tāni paribhuñjitvā pīṇindriyā ahesuṃ. Atha vatthasenāsanāni datvā uddisi. Tesaṃ dibbavatthapāsādapaccattharaṇaseyyādialaṅkāravidhayo nibbattiṃsu. Sā ca tesaṃ sampatti sabbāpi yathā rañño pākaṭā hoti, tathā bhagavā adhiṭṭhāsi. Rājā taṃ disvā ativiya attamano ahosi. Tato bhagavā bhuttāvī pavārito rañño bimbisārassa anumodanatthaṃ tirokuṭṭapetavatthuṃ abhāsi –

国王回到住处，准备了盛大的布施，然后告知世尊时间。世尊与比丘僧团一同前往王宫，在早已准备好的座位上坐下。那些饿鬼心想：“或许今天我们能得到什么”，便来到墙外等候。世尊如此施为，使得所有饿鬼都出现在国王的视线范围内。国王布施净水，并回向说：“愿此功德予我亲族。”就在那一刻，饿鬼们面前出现了长满红莲青莲的池塘。他们在那里沐浴饮用，消除了疲惫、焦躁与饥渴，身色变得金黄。国王布施粥饭点心，并回向。顷刻间，饿鬼们面前出现了天界的粥饭点心。他们享用后，诸根皆得满足。接着，国王布施衣服和住所，并回向。饿鬼们立即获得了天衣、宫殿、被褥、床铺等各种装饰品。世尊加持，使得这一切饿鬼所获得的福报，都如实地显现在国王眼前。国王看到这些景象，非常高兴。之后，世尊受食完毕，为了让频婆娑罗王(Bimbisāra)随喜，宣说《墙外鬼事》。

14.

14.

‘‘Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;

Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ.

“立于墙外，立于路口与三岔路；立于门柱旁，回到自己的家。”

15.

15.

‘‘Pahūte annapānamhi, khajjabhojje upaṭṭhite;

Na tesaṃ koci sarati, sattānaṃ kammapaccayā.

“纵有丰盛饮食，嚼啖之物备妥；然因业力所感，无人忆念彼等。”

16.

16.

‘‘Evaṃ [Pg.22] dadanti ñātīnaṃ, ye honti anukampakā;

Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ.

“有慈悲心者，如是施予其亲族；适时献上洁净、殊胜、合宜的饮食。”

17.

17.

‘‘Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo;

Te ca tattha samāgantvā, ñātipetā samāgatā;

Pahūte annapānamhi, sakkaccaṃ anumodare.

“‘愿此予亲族，愿亲族安乐’；彼等亲族亡魂，前来此处集会；对丰盛的饮食，恭敬地随喜。”

18.

18.

‘‘Ciraṃ jīvantu no ñātī, yesaṃ hetu labhāmase;

Amhākañca katā pūjā, dāyakā ca anipphalā.

“愿我亲族得长寿，我等因此而获得；我等已受此供养，施主功德不唐捐。”

19.

19.

‘‘Na hi tattha kasi atthi, gorakkhettha na vijjati;

Vaṇijjā tādisī natthi, hiraññena kayākayaṃ;

Ito dinnena yāpenti, petā kālagatā tahiṃ.

“彼处无耕稼，亦无牧牛业；无有此交易，亦无金钱买卖；逝于彼处之饿鬼，依此间布施维生。”

20.

20.

‘‘Unname udakaṃ vuṭṭhaṃ, yathā ninnaṃ pavattati;

Evameva ito dinnaṃ, petānaṃ upakappati.

“如雨水降于高处，自然流向低洼；如是此间所施予，利益彼处诸饿鬼。”

21.

21.

‘‘Yathā vārivahā pūrā, paripūrenti sāgaraṃ;

Evameva ito dinnaṃ, petānaṃ upakappati.

“犹如众流皆充满，终将汇入于大海；如是此间所施予，利益彼处诸饿鬼。”

22.

22.

‘‘Adāsi me akāsi me, ñātimittā sakhā ca me;

Petānaṃ dakkhiṇaṃ dajjā, pubbe katamanussaraṃ.

“‘他曾予我，他曾助我’，忆念亲族、朋友与同伴往昔之恩，当为亡者布施。”

23.

23.

‘‘Na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;

Na taṃ petānamatthāya, evaṃ tiṭṭhanti ñātayo.

“哭泣、悲伤或任何其他哀叹，于亡者皆无益处，亲族如此徒然立。”

24.

24.

‘‘Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;

Dīgharattaṃ hitāyassa, ṭhānaso upakappati.

“然而此布施已献，善安立于僧伽中；长夜于彼有利益，且能即刻生效力。”

25.

25.

‘‘So ñātidhammo ca ayaṃ nidassito, petāna pūjā ca katā uḷārā;

Balañca bhikkhūnamanuppadinnaṃ, tumhehi puññaṃ pahutaṃ anappaka’’nti.

“如是亲族之法已开示，已作饿鬼之殊胜供养；亦已增益比丘之力量，汝等所积功德实无量。”

14. Tattha [Pg.23] tirokuṭṭesūti kuṭṭānaṃ parabhāgesu. Tiṭṭhantīti nisajjādipaṭikkhepato ṭhānakappanavacanametaṃ, gehapākārakuṭṭānaṃ dvārato bahi eva tiṭṭhantīti attho. Sandhisiṅghāṭakesu cāti sandhīsu ca siṅghāṭakesu ca. Sandhīti catukkoṇaracchā, gharasandhibhittisandhiālokasandhiyopi vuccanti. Siṅghāṭakāti tikoṇaracchā. Dvārabāhāsu tiṭṭhantīti nagaradvāragharadvārānaṃ bāhā nissāya tiṭṭhanti. Āgantvāna sakaṃ gharanti sakagharaṃ nāma pubbañātigharampi attanā sāmibhāvena ajjhāvutthagharampi, tadubhayampi te yasmā sakagharasaññāya āgacchanti, tasmā ‘‘āgantvāna sakaṃ ghara’’nti āha.

14. 于此，“在墙外”(tirokuṭṭesu)指墙的外侧。“站立”(tiṭṭhanti)是排除坐等姿势之语，意为站在房舍与围墙的门外。“在路口与三岔路口”(sandhisiṅghāṭakesu ca)：“路口”(sandhi)指四岔路口，也指房屋、墙壁、窗户的接缝；“三岔路口”(siṅghāṭaka)指三岔路口。“站在门柱旁”(dvārabāhāsu tiṭṭhanti)指倚靠城门或家门的门柱站立。“来到自己的家”(āgantvāna sakaṃ gharaṃ)：“自己的家”既指过去亲属的家，也指自己曾作主人居住的家。因他们怀着“这是自己家”的念想而来，故说“来到自己的家”。

15. Evaṃ bhagavā pubbe anajjhāvutthapubbampi pubbañātigharattā bimbisāranivesanaṃ sakagharasaññāya āgantvā tirokuṭṭādīsu ṭhite issāmacchariyaphalaṃ anubhavante ativiya duddasikavirūpabhayānakadassane bahū pete rañño dassento ‘‘tirokuṭṭesu tiṭṭhantī’’ti gāthaṃ vatvā puna tehi katassa kammassa dāruṇabhāvaṃ dassento ‘‘pahūte annapānamhī’’ti dutiyagāthamāha.

15. 世尊如此向国王展示了许多饿鬼——他们即便往昔未曾在此居住，但因这里是前世亲族的家，便怀着“这是自己家”的念想来到频婆娑罗(Bimbisāra)的住所，站在墙外等处，承受着嫉妒与悭吝的果报，其相貌极其丑陋、畸形、恐怖。世尊说完“立于墙外”(tirokuṭṭesu tiṭṭhanti)这首偈后，为了揭示他们所造之业的惨烈，又说了第二首偈“纵有丰盛饮食”(pahūte annapānamhī)。

Tattha pahūteti anappake bahumhi, yāvadattheti attho. Ba-kārassa hi pa-kāro labbhati ‘‘pahu santo na bharatī’’tiādīsu (su. ni. 98) viya. Keci pana ‘‘bahuke’’ti paṭhanti, so pana pamādapāṭho. Annapānamhīti anne ca pāne ca. Khajjabhojjeti khajje ca bhojje ca. Etena asitapītakhāyitasāyitavasena catubbidhampi āhāraṃ dasseti. Upaṭṭhiteti upagamma ṭhite sajjite, paṭiyatteti attho. Na tesaṃ koci sarati sattānanti tesaṃ pettivisaye uppannānaṃ sattānaṃ koci mātā vā pitā vā putto vā nattā vā na sarati. Kiṃ kāraṇā? Kammapaccayāti, attanā katassa adānadānapaṭisedhanādibhedassa kadariyakammassa kāraṇabhāvato. Tañhi kammaṃ tesaṃ ñātīnaṃ sarituṃ na deti.

于此，“丰盛”(pahūta)意为‘不少、很多’，即‘足够’之义。此中“ba”音可作“pa”音，如‘pahu santo na bharatī’(《经集》98)等处。有人读作‘bahuke’，实为讹误。“饮食”(annapāna)指饭食与饮料。“嚼啖之物”(khajjabhojja)指嚼食与啖食。此句以食、饮、嚼、尝四种方式，总摄四种食物。“备妥”(upaṭṭhita)指已准备好、已安排好。“无人忆念彼等众生”(na tesaṃ koci sarati sattānaṃ)指那些生于饿鬼界(pettivisaya)的众生，其父母、子女或孙辈无人忆念。原因为何？“因业力故”(kammapaccayā)，即因其自身所造不布施、阻碍布施等吝啬之业(kadariyakamma)。正是此业，令其亲族无法忆念。

16. Evaṃ bhagavā anappakepi annapānādimhi vijjamāne ñātīnaṃ paccāsīsantānaṃ petānaṃ kammaphalena ñātakānaṃ anussaraṇamattassāpi abhāvaṃ dassetvā [Pg.24] idāni pettivisayupapanne ñātake uddissa raññā dinnadānaṃ pasaṃsanto ‘‘evaṃ dadanti ñātīna’’nti tatiyagāthamāha.

16. 世尊如此开示，即使有大量的饮食等物存在，那些期盼亲属（布施）的饿鬼，也因其业果，甚至得不到亲属的忆念。现在，为了赞叹国王为投生到饿鬼界(pettivisaya)的亲族所作的布施，世尊说了第三首偈颂：“如是布施于亲族”(evaṃ dadanti ñātīnaṃ)。

Tattha evanti upamāvacanaṃ. Tassa dvidhā sambandho – tesaṃ sattānaṃ kammapaccayā asarantesupi kesuci keci dadanti ñātīnaṃ, ye evaṃ anukampakā hontīti ca, mahārāja, yathā tayā dinnaṃ, evaṃ suciṃ paṇītaṃ kālena kappiyaṃ pānabhojanaṃ dadanti ñātīnaṃ, ye honti anukampakāti ca. Tattha dadantīti denti uddisanti niyyātenti. Ñātīnanti mātito ca pitito ca sambandhānaṃ. Yeti ye keci puttādayo. Hontīti bhavanti. Anukampakāti atthakāmā hitesino. Sucinti suddhaṃ manoharaṃ dhammikañca. Paṇītanti uḷāraṃ. Kālenāti dakkhiṇeyyānaṃ paribhogayoggakālena, ñātipetānaṃ vā tirokuṭṭādīsu āgantvā ṭhitakālena. Kappiyanti anucchavikaṃ patirūpaṃ ariyānaṃ paribhogārahaṃ. Pānabhojananti pānañca bhojanañca, tadupadesena cettha sabbaṃ deyyadhammaṃ vadati.

此处“如是”(evaṃ)是譬喻词。其关联有二：其一，即使某些（在世的）亲族因业缘故而不忆念（亡者），仍有一些具悲悯心(anukampaka)者会布施给（亡者）亲族；其二，大王，如同您的布施，那些具悲悯心者亦会布施清净(suci)、殊胜(paṇīta)、适时(kālena)、合宜(kappiya)的饮食(pānabhojana)给亲族。其中，“布施”(dadanti)指给予(denti)、回向(uddisanti)、奉献(niyyātenti)。“于亲族”(ñātīnaṃ)指于母系与父系相关的亲族。“凡”(ye)指任何子女等。“是”(honti)指成为。“悲悯者”(anukampakā)指希望他们获得利益与安乐者。“清净”(suciṃ)指洁净、悦意且如法的。“殊胜”(paṇītaṃ)指上等的。“适时”(kālena)指于应供者受用的适当时机，或于亡者亲族来到墙外等处站立之时。“合宜”(kappiyaṃ)指适合、相称、圣者(ariya)所受用者。“饮食”(pānabhojanaṃ)指饮物与食物，此处以此词指代一切应施物(deyyadhamma)。

17. Idāni yena pakārena tesaṃ petānaṃ dinnaṃ nāma hoti, taṃ dassento ‘‘idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo’’ti catutthagāthāya pubbaḍḍhaṃ āha. Taṃ tatiyagāthāya pubbaḍḍhena sambandhitabbaṃ –

17. 现在，为开示以何种方式布施方能利益那些饿鬼(peta)，世尊于第四偈前半颂说：“愿此属于汝等亲族，愿诸亲族得安乐。”此颂应与第三偈前半颂相连——

‘‘Evaṃ dadanti ñātīnaṃ, ye honti anukampakā;

Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo’’ti.

“具悲悯心之亲族，如是布施于（亡者）亲族；愿此属于汝等亲族，愿诸亲族得安乐。”

Tena ‘‘idaṃ vo ñātīnaṃ hotūti evaṃ pakārena dadanti, no aññathā’’ti ākāratthena evaṃsaddena dātabbākāranidassanaṃ kataṃ hoti.

因此，（偈颂）以“如是”(evaṃ)一词，就其方式之义，说明了布施时应有的方式，即“他们应以此方式布施：‘愿此属于汝等亲族’，而非以他法。”

Tattha idanti deyyadhammanidassanaṃ. Voti nipātamattaṃ ‘‘yehi vo ariyā’’tiādīsu (ma. ni. 1.36) viya. Ñātīnaṃ hotūti pettivisaye uppannānaṃ ñātakānaṃ hotu. ‘‘No ñātīna’’nti ca paṭhanti, amhākaṃ ñātīnanti attho. Sukhitā hontu ñātayoti te pettivisayūpapannā ñātayo idaṃ phalaṃ paccanubhavantā sukhitā sukhappattā hontu.

其中，“此”(idaṃ)指示应施物(deyyadhamma)。“汝等”(vo)仅为不变化词(nipātamattaṃ)，如“诸圣者，因汝等……”(yehi vo ariyā)（《中部》1.36）等句中的用法。“愿属于亲族”(ñātīnaṃ hotu)意为：愿此属于投生至饿鬼界(pettivisaya)的亲族。亦有读作“no ñātīnaṃ”者，意为“我等之亲族”。“愿诸亲族得安乐”(sukhitā hontu ñātayo)意为：愿那些投生至饿鬼界的亲族，在体验此果报后，成为安乐者、获得快乐。

Yasmā ‘‘idaṃ vo ñātīnaṃ hotū’’ti vuttepi aññena katakammaṃ na aññassa phaladaṃ hoti, kevalaṃ pana tathā uddissa dīyamānaṃ taṃ vatthu ñātipetānaṃ [Pg.25] kusalakammassa paccayo hoti, tasmā yathā tesaṃ tasmiṃ vatthusmiṃ tasmiṃyeva khaṇe phalanibbattakaṃ kusalakammaṃ hoti, taṃ dassento ‘‘te ca tattho’’tiādimāha.

因为，即使说了“愿此属于汝等亲族”，由一人所造之业，亦不会为另一人带来果报；而唯有如此指定回向而布施的物品(vatthu)，才能成为亡者亲族之善业的助缘。因此，为开示他们如何于那物品上、于彼刹那间生起能产生果报的善业，（世尊）说了“彼等于彼处”等偈颂。

Tattha teti ñātipetā. Tatthāti yattha dānaṃ dīyati, tattha. Samāgantvāti ‘‘ime no ñātayo amhākaṃ atthāya dānaṃ uddisantī’’ti anumodanatthaṃ tattha samāgatā hutvā. Pahūte annapānamhīti attano uddissa dīyamāne tasmiṃ vatthusmiṃ. Sakkaccaṃ anumodareti kammaphalaṃ abhisaddahantā cittīkāraṃ avijahantā avikkhittacittā hutvā ‘‘idaṃ no dānaṃ hitāya sukhāya hotū’’ti modanti anumodanti pītisomanassajātā honti.

其中，“彼等”(te)指亡者亲族。“于彼处”(tattha)指布施之处。“前来聚集”(samāgantvā)指他们为了随喜“我等亲族为我等之利益而回向布施”而聚集于彼处。“于丰盛饮食”(pahūte annapānamhi)指于为他们回向的物品。“至诚随喜”(sakkaccaṃ anumodare)指他们深信业果，心怀恭敬，心不散乱，生起“愿此布施为我等带来利益与安乐”之念而欢喜、随喜，生起喜悦与满意。

18. Ciraṃ jīvantūti ciraṃ jīvino dīghāyukā hontu. No ñātīti amhākaṃ ñātakā. Yesaṃ hetūti yesaṃ kāraṇā ye nissāya. Labhāmaseti īdisaṃ sampattiṃ paṭilabhāma. Idañhi uddisanena laddhasampattiṃ anubhavantānaṃ petānaṃ attano ñātīnaṃ thomanākāradassanaṃ. Petānañhi attano anumodanena, dāyakānaṃ uddisanena, ukkhiṇeyyasampattiyā cāti tīhi aṅgehi dakkhiṇā taṅkhaṇaññeva phalanibbattikā hoti. Tattha dāyakā visesahetu. Tenāha ‘‘yesaṃ hetu labhāmase’’ti. Amhākañca katā pūjāti ‘‘idaṃ vo ñātīnaṃ hotū’’ti evaṃ uddisantehi dāyakehi amhākañca pūjā katā, te dāyakā ca anipphalā yasmiṃ santāne pariccāgamayaṃ kammaṃ nibbattaṃ tassa tattheva phaladānato.

18. “愿我等亲族长寿”(ciraṃ jīvantu no ñāti)意为：愿我等亲族长寿、长命。“因彼之故”(yesaṃ hetu)意为：因他们的缘故，依赖他们。“我等获得”(labhāmase)意为：我等获得如此成就。此乃开示享受回向所得成就的饿鬼赞叹自己亲族的方式。实因饿鬼自身的随喜、施主的回向及福田的圆满此三支，供施(dakkhiṇā)才能于彼刹那产生果报。其中，施主是特殊之因，故说“因彼之故我等获得”。“我等亦得供养”(amhākañca katā pūjā)意为：当施主们回向“愿此属于汝等亲族”时，我等亦得到供养。“而施主亦非无果”(dāyakā ca anipphalā)意为：那些施主也不会徒劳无功，因为布施之业于何心相续(santāna)中生起，即于彼处给予果报。

Etthāha – ‘‘kiṃ pana pettivisayūpapannā eva ñātī hetusampattiyo labhanti, udāhu aññepī’’ti? Na cettha amhehi vattabbaṃ, atthi bhagavatā evaṃ byākatattā. Vuttañhetaṃ –-

此处有人问：“那么，只有投生到饿鬼界的亲属才能获得这些因缘条件吗？还是其他界的众生也能获得？”此非我等所应言说，因为世尊已经这样解说。此已如是说——

‘‘Mayamassu, bho gotama, brāhmaṇā nāma dānāni dema, puññāni karoma ‘idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantū’ti. Kacci taṃ, bho gotama, dānaṃ petānaṃ ñātisālohitānaṃ upakappati[Pg.26], kacci te petā ñātisālohitā taṃ dānaṃ paribhuñjantīti? Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāneti.

“乔达摩(Gotama)尊者，我们婆罗门行布施、作福德时会说：‘愿此布施利益亡者亲族血亲，愿亡者亲族血亲享用此布施。’乔达摩尊者，此布施是否真能利益亡者亲族血亲？那些亡者亲族血亲是否真能享用此布施？”“婆罗门，于可能之处则能利益，于不可能之处则不能。”

‘‘Katamaṃ pana, bho gotama, ṭhānaṃ, katamaṃ aṭṭhānanti? Idha, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti, so kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjati. Yo nerayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṃ kho, brāhmaṇa, aṭṭhānaṃ, yattha ṭhitassa taṃ dānaṃ na upakappati.

“乔达摩尊者，何为可能之处，何为不可能之处呢？”“婆罗门，于此，有人杀生……乃至……持邪见，此人身坏命终后，投生于地狱。他以地狱众生之食维生，于彼处存活。婆罗门，此即不可能之处，处于此者，布施不能利益于他。”

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti, so kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati. Yo tiracchānayonikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ, yattha ṭhitassa taṃ dānaṃ na upakappati.

“再者，婆罗门，于此，有人杀生……乃至……持邪见，此人身坏命终后，投生于畜生道。他以畜生道众生之食维生，于彼处存活。婆罗门，此亦为不可能之处，处于此者，布施不能利益于他。”

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti, so kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati…pe… devānaṃ sahabyataṃ upapajjati. Yo devānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ, yattha ṭhitassa taṃ dānaṃ na upakappati.

“再者，婆罗门，于此，有人远离杀生……乃至……具足正见，此人身坏命终后，投生为人……乃至……投生为天神。他以天神之食维生，于彼处存活。婆罗门，此亦为不可能之处，处于此者，布施不能利益于他。”

‘‘Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti, so kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati. Yo pettivisayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Yaṃ vā panassa ito anupavecchenti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṃ kho, brāhmaṇa, ṭhānaṃ, yattha ṭhitassa taṃ dānaṃ upakappatī’’ti.

“再者，婆罗门，于此，有人杀生……乃至……持邪见，此人身坏命终后，投生于饿鬼界(pettivisaya)。他以饿鬼界众生之食维生，于彼处存活。或者，其朋友、同僚或亲族血亲从此处为他布施回向，他以此维生，于彼处存活。婆罗门，此即为可能之处，处于此者，布施能利益于他。”

‘‘Sace pana, bho gotama, so peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, ko taṃ dānaṃ paribhuñjatī’’ti[Pg.27]? ‘‘Aññepissa, brāhmaṇa, petā ñātisālohitā taṃ ṭhānaṃ upapannā honti, te taṃ dānaṃ paribhuñjantī’’ti.

“乔达摩尊者，如果那个亡者亲族未投生于彼处，谁将享用那份布施呢？”“婆罗门，还有其他的亡者亲族投生于彼处，他们将享用那份布施。”

‘‘Sace pana, bho gotama, so ceva peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, aññepissa petā ñātisālohitā taṃ ṭhānaṃ anupapannā honti, ko taṃ dānaṃ paribhuñjatī’’ti? ‘‘Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso, yaṃ taṃ ṭhānaṃ vivittaṃ assa iminā dīghena addhunā yadidaṃ petehi ñātisālohitehi, apica, brāhmaṇa, dāyakopi anipphalo’’ti (a. ni. 10.177).

“乔达摩尊者，如果那个亡者亲属未投生彼处，其他的亡者亲属亦未投生彼处，那么谁将享用那份布施呢？”“婆罗门，此乃不可能之处，无有此机缘，即彼处会于此漫长时日中没有亡者亲属。而且，婆罗门，施者亦非无果报。”

19. Idāni pettivisayūpapannānaṃ tattha aññassa kasigorakkhādino sampattipaṭilābhakāraṇassa abhāvaṃ ito dinnena yāpanañca dassetuṃ ‘‘na hī’’tiādi vuttaṃ.

19. 现在为了说明投生饿鬼界者，在那里没有其他如农耕、畜牧等获得财富之因，唯能依此间所施而维生，故说“无有”等语。

Tattha na hi tattha kasi atthīti tasmiṃ pettivisaye kasi na hi atthi, yaṃ nissāya petā sukhena jīveyyuṃ. Gorakkhettha na vijjatīti ettha pettivisaye na kevalaṃ kasiyeva natthi, atha kho gorakkhāpi na vijjati, yaṃ nissāya te sukhena jīveyyuṃ. Vaṇijjā tādisī natthīti vaṇijjāpi tādisī natthi, yā tesaṃ sampattipaṭilābhahetu bhaveyya. Hiraññena kayākayanti hiraññena kayavikkayampi tattha tādisaṃ natthi, yaṃ tesaṃ sampattipaṭilābhahetu bhaveyya. Ite dinnena yāpenti, petā kālagatā tahinti kevalaṃ pana ito ñātīhi vā mittāmaccehi vā dinnena yāpenti, attabhāvaṃ pavattenti. Petāti pettivisayūpapannā sattā. Kālagatāti attano maraṇakālena gatā. ‘‘Kālakatā’’ti vā pāṭho, katakālā katamaraṇā maraṇaṃ sampattā. Tahinti tasmiṃ pettivisaye.

于此，“彼处实无耕作”即于彼饿鬼界无耕作，饿鬼无所依以安乐维生。“彼处亦无牧牛”即于彼饿鬼界非但无耕作，亦无牧牛，彼等无所依以安乐维生。“如是商业亦无”即如是商业亦无，不能为彼等获得财富之因。“金钱买卖亦无”即彼处亦无以金钱所作之买卖，不能为彼等获得财富之因。“逝者依此间所施于彼处维生”即唯能依此间亲族或朋友、同僚所施而维生，维持其自身。“饿鬼”者，谓投生饿鬼界之有情。“逝去”者，谓于其死亡之时逝去。亦有读作“已逝”者，谓已逝去、死亡已至。“彼处”者，谓于彼饿鬼界。

20-21. Idāni yathāvuttamatthaṃ upamāhi pakāsetuṃ ‘‘unname udakaṃ vuṭṭha’’nti gāthādvayamāha. Tassattho – yathā unname thale unnatappadese meghehi abhivuṭṭhaṃ udakaṃ yathā ninnaṃ pavattati, yo bhūmibhāgo ninno oṇato, taṃ upagacchati; evameva ito dinnaṃ dānaṃ petānaṃ upakappati[Pg.28], phaluppattiyā viniyujjati. Ninnamiva hi udakappavattiyā ṭhānaṃ petaloko dānūpakappanāya. Yathāha – ‘‘idaṃ kho, brāhmaṇa, ṭhānaṃ, yattha ṭhitassa taṃ dānaṃ upakappatī’’ti (a. ni. 10.177). Yathā ca kandarapadarasākhapasākhakusobbhamahāsobbhe hi ogalitena udakena vārivahā mahānajjo pūrā hutvā sāgaraṃ paripūrenti, evaṃ ito dinnadānaṃ pubbe vuttanayena petānaṃ upakappatīti.

20-21. 现在为了用比喻说明上述含义，（经中）说了“高处雨水”这两句偈颂。其义为：犹如在高地、高处被雨云所降之水会流向低处，何处低洼倾斜，水即流向彼处；如是，此间所施之布施亦利益饿鬼，成就其果报。饿鬼界犹如水流向低处之所，是布施能使之受益之处。如（经中）所说：“婆罗门，这确实是那境地，住于此者，那份布施能使之受益。”又如从山谷、岩洞、树枝、枝条、水洼与大水坑流下的水，使诸水道与大江大河充满，最终汇入海洋；如是，此间所施之布施，亦以先前所说之方式利益饿鬼。

22. Yasmā petā ‘‘ito kiñci labhāmā’’ti āsābhibhūtā ñātigharaṃ āgantvāpi ‘‘idaṃ nāma no dethā’’ti yācituṃ na sakkonti, tasmā tesaṃ imāni anussaraṇavatthūni anussaranto kulaputto dakkhiṇaṃ dajjāti dassento ‘‘adāsi me’’ti gāthamāha.

22. 由于饿鬼为“我等能从此处获得些什么”之希望所胜伏，纵使来到亲族家中，亦无法乞求“请予我等此物”。是故，为示良家子忆念此等应忆念之事而行布施，（经中）说“彼曾予我”此偈颂。

Tassattho – idaṃ nāma me dhanaṃ vā dhaññaṃ vā adāsi, idaṃ nāma me kiccaṃ attanāyeva yogaṃ āpajjanto akāsi, ‘‘asuko me mātito vā pitito vā sambandhattā ñāti, sinehavasena tāṇasamatthatāya mitto, asuko me sahapaṃsukīḷakasahāyo sakhā’’ti ca etaṃ sabbamanussaranto petānaṃ dakkhiṇaṃ dajjā dānaṃ niyyāteyya. ‘‘Dakkhiṇā dajjā’’ti vā pāṭho, petānaṃ dakkhiṇā dātabbā, tena ‘‘adāsi me’’tiādinā nayena pubbe katamanussaraṃ anussaratāti vuttaṃ hoti. Karaṇatthe hi idaṃ paccattavacanaṃ.

其义为：“某人曾予我财富或谷物，某人曾亲自努力为我完成事务”，如是忆念：“某人因与我母系或父系有亲属关系故为我亲戚；某人因情谊故为我朋友，能予我庇护；某人乃我童年玩伴、伙伴”，如是忆念，应为亡者施予供品、献上布施。“应施供品”亦为一读法，意谓应为亡者施予供品，通过“彼曾予我”等方式，忆念先前所作之事。此处的与格实为作格义。

23-24. Ye pana sattā ñātimaraṇena ruṇṇasokādiparā eva hutvā tiṭṭhanti, na tesaṃ atthāya kiñci denti, tesaṃ taṃ ruṇṇasokādi kevalaṃ attaparitāpanamattameva hoti, taṃ na petānaṃ kañci atthaṃ sādhetīti dassento ‘‘na hi ruṇṇaṃ vā’’ti gāthaṃ vatvā puna magadharājena dinnadakkhiṇāya sātthakabhāvaṃ dassetuṃ ‘‘ayañca kho’’ti gāthamāha. Tesaṃ attho heṭṭhā vuttoyeva.

23-24. 如果有些众生因亲人去世而陷入哭泣、悲伤等情绪，却不为亡者作任何布施，那么这些哭泣悲伤等行为只会是自我折磨，对亡者没有任何益处。为了说明这一点，世尊先说了“哭泣实无益”的偈颂，然后为了显示摩揭陀王所作布施的意义，又说了“然而此”的偈颂。这些偈颂的含义已经在前面解释过了。

25. Idāni yasmā imaṃ dakkhiṇaṃ dentena raññā ñātīnaṃ ñātīhi kattabbakiccakaraṇena ñātidhammo nidassito, bahujanassa pākaṭo kato, nidassanaṃ pākaṭaṃ kataṃ ‘‘tumhehipi evameva ñātīsu ñātidhammo paripūretabbo’’ti. Te ca pete dibbasampattiṃ adhigamentena petānaṃ pūjā katā uḷārā[Pg.29], buddhappamukhaṃ bhikkhusaṅghaṃ annapānādīhi santappentena bhikkhūnaṃ balaṃ anuppadinnaṃ, anukampādiguṇaparivārañca cāgacetanaṃ nibbattentena anappakaṃ puññaṃ pasutaṃ, tasmā bhagavā imehi yathābhuccaguṇehi rājānaṃ sampahaṃsento ‘‘so ñātidhammo’’ti osānagāthamāha.

25. 如今，由于国王献上此供品，为亲戚履行了亲戚应尽的义务，从而示现了亲戚之法(ñātidhamma)，并向大众昭示，清楚地展现了“你们也应如此在亲戚中圆满亲戚之法”的榜样。又因以殊胜供养亡者，令亡者获得天界财富；以饮食等令以世尊为首的比丘僧团满足，令比丘们增长力量；又因生起以慈悲等功德为伴随的布施心，积聚了无量福德。因此，世尊以这些如实的功德令王欢喜，说了总结偈颂“那是亲戚之法”。

Tattha ñātidhammoti ñātīhi ñātīnaṃ kattabbakaraṇaṃ. Uḷārāti phītā samiddhā. Balanti kāyabalaṃ. Pasutanti upacitaṃ. Ettha ca ‘‘so ñātidhammo ca ayaṃ nidassito’’ti etena bhagavā rājānaṃ dhammiyā kathāya sandassesi. Ñātidhammadassanañhettha sandassanaṃ. ‘‘Petāna pūjā ca katā uḷārā’’ti iminā samādapesi. ‘‘Uḷārā’’ti pasaṃsanañhettha punappunaṃ pūjākaraṇe samādapanaṃ. ‘‘Balañca bhikkhūnamanuppadinna’’nti iminā samuttejesi. Bhikkhūnaṃ balānuppadānañhettha evaṃvidhānaṃ balānuppadāne ussāhavaḍḍhanena samuttejanaṃ. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’nti iminā sampahaṃsesi. Puññapasavanakittanañhettha tassa yathābhuccaguṇasaṃvaṇṇanabhāvena sampahaṃsananti evamettha yojanā veditabbā.

此处，“亲戚之法”(ñātidhammo)是指亲戚为亲戚应做之事。“殊胜”(uḷārā)是指丰饶、繁荣。“力量”(balaṃ)是指身体的力量。“积聚”(pasutaṃ)是指积集。此处，以“此亲戚之法已被示现”一句，世尊以法说向国王开示。此处，示现亲戚之法即是开示。以“已为亡者作殊胜供养”一句，是为劝导王。此处，“殊胜”一词是赞叹，是为劝导(王)再三作供养。以“亦为比丘们增益力量”一句，是为激励王。此处，为比丘们增益力量，即是通过增长(对此类善行的)热忱来激励他。以“你们已积聚无量福德”一句，是为令王欢喜。此处，称赞福德的积聚，即是以称扬其真实功德的方式来令他欢喜。应当如此理解此处的释义。

Desanāpariyosāne ca pettivisayūpapattiādīnavasaṃvaṇṇanena saṃviggahadayānaṃ yoniso padahataṃ caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Dutiyadivasepi devamanussānaṃ idameva tirokuṭṭadesanaṃ desesi. Evaṃ yāva satta divasā tādisova dhammābhisamayo ahosīti.

说法完毕之际，由于讲述了投生饿鬼界等过患，对于内心悚惧并如理精勤的八万四千位有情，发生了法现观。第二天，世尊也为天人宣说此《墙外经》。就这样直到第七天，也发生了同样的法现观。

Tirokuṭṭapetavatthuvaṇṇanā niṭṭhitā.

墙外饿鬼事释义终。

6. Pañcaputtakhādakapetivatthuvaṇṇanā

6. 食五子饿鬼母事释义

Naggā dubbaṇṇarūpāsīti idaṃ satthari sāvatthiyaṃ viharante pañcaputtakhādakapetiṃ ārabbha vuttaṃ. Sāvatthiyā kira avidūre gāmake aññatarassa kuṭumbikassa bhariyā vañjhā ahosi. Tassa ñātakā etadavocuṃ – ‘‘tava pajāpati vañjhā, aññaṃ te kaññaṃ ānemā’’ti. So tasso bhariyāya sinehena na icchi. Athassa bhariyā taṃ pavattiṃ sutvā sāmikaṃ evamāha [Pg.30] – ‘‘sāmi, ahaṃ vañjhā, aññā kaññā ānetabbā, mā te kulavaṃso upacchijjī’’ti. So tāya nippīḷiyamāno aññaṃ kaññaṃ ānesi. Sā aparena samayena gabbhinī ahosi. Vañjhitthī – ‘‘ayaṃ puttaṃ labhitvā imassa gehassa issarā bhavissatī’’ti issāpakatā tassā gabbhapātanūpāyaṃ pariyesantī aññataraṃ paribbājikaṃ annapānādīhi saṅgaṇhitvā tāya tassā gabbhapātanaṃ dāpesi. Sā gabbhe patite attano mātuyā ārocesi, mātā attano ñātake samodhānetvā tamatthaṃ nivedesi. Te vañjhitthiṃ etadavocuṃ – ‘‘tayā imissā gabbho pātito’’ti? ‘‘Nāhaṃ pātemī’’ti. ‘‘Sace tayā gabbho na pātito, sapathaṃ karohī’’ti. ‘‘Sace mayā gabbho pātito, duggatiparāyaṇā khuppipāsābhibhūtā sāyaṃ pātaṃ pañca pañca putte vijāyitvā khāditvā tittiṃ na gaccheyyaṃ, niccaṃ duggandhā makkhikāparikiṇṇā ca bhaveyya’’nti musā vatvā sapathaṃ akāsi. Sā nacirasseva kālaṃ katvā tasseva gāmassa avidūre dubbaṇṇarūpā petī hutvā nibbatti.

“裸体，形貌丑陋”——这是导师住在舍卫城(Sāvatthī)时，就食五子女饿鬼(Pañcaputtakhādakapetī)而说的。据说在舍卫城附近的一个村庄里，某位家主的妻子不孕。他的亲戚们对他说：“你的妻子不孕，我们给你带来另一位少女吧。”但他因为对妻子的爱恋而不愿意。后来他的妻子听说了这件事，就对丈夫说：“夫君，我不孕，你该娶另一位少女，不要让你的家族传承中断了。”被她一再催促，他便娶了另一位少女。不久之后，那位少女怀孕了。不孕的妻子心想：“她若生下儿子，就会成为这个家的女主人。”出于嫉妒，她寻找堕胎的方法，用食物、饮品等笼络了一位女游方者(paribbājikā)，让她为那少女堕胎。胎儿被打掉后，那少女告诉了她的母亲。母亲召集了亲属，把这件事告诉了他们。他们质问不孕的妻子：“是你让她的胎儿掉下来的吗？”“不是我让它掉下来的。”“如果你没有让它掉下来，就发誓吧。”“如果是我让胎儿掉下来的，愿我趣向恶趣，为饥渴所迫，每于傍晚和清晨各生下五个儿子并吃掉他们，仍不得满足；愿我恒常恶臭，为苍蝇所围绕。”她如此说了谎，发了誓。此后不久，她便死了，投生在那个村庄附近，成了一个形貌丑陋的女饿鬼。

Tadā janapade vutthavassā aṭṭha therā satthu dassanatthaṃ sāvatthiṃ āgacchantā tassa gāmassa avidūre chāyūdakasampanne araññaṭṭhāne vāsaṃ upagacchiṃsu. Atha sā petī therānaṃ attānaṃ dassesi. Tesu saṅghatthero taṃ petiṃ –

当时，有八位在乡野度过雨安居的长老，为了拜见导师而前往舍卫城。他们在那个村庄附近一处有树荫和水的林地住了下来。然后，那个女饿鬼向长老们显现了自己。他们中的僧团长老问那女饿鬼：

26.

26.

‘‘Naggā dubbaṇṇarūpāsi, duggandhā pūti vāyasi;

Makkhikāhi parikiṇṇā, kā nu tvaṃ idha tiṭṭhasī’’ti. –

“裸体丑陋形，恶臭腐尸气；苍蝇遍围绕，汝是谁居此？”

Gāthāya paṭipucchi. Tattha naggāti niccoḷā. Dubbaṇṇarūpāsīti ṇavirūpā ativiya bībhaccharūpena samannāgatā asi. Duggandhāti aniṭṭhagandhā. Pūti vāyasīti sarīrato kuṇapagandhaṃ vāyasi. Makkhikāhi parikiṇṇāti nīlamakkhikāhi samantato ākiṇṇā. Kā nu tvaṃ idha tiṭṭhasīti kā nāma evarūpā imasmiṃ ṭhāne tiṭṭhasi, ito cito ca vicarasīti attho.

他以偈颂反问。其中，“裸体”是说没有穿衣。“你形貌丑陋”是说你具有极其可憎的样貌。“恶臭”是说气味难闻。“你散发腐臭”是说你从身体散发出尸体的臭味。“为苍蝇所围绕”是说被青蝇从四面八方包围。“你是谁，站在此处？”意思是：像你这样的人叫什么名字，为何站在此地，又在此处彼处徘徊？

Atha sā petī mahātherena evaṃ puṭṭhā attānaṃ pakāsentī sattānaṃ saṃvegaṃ janentī –

那时，那女饿鬼被大长老如此询问后，便显露自身，为令众生生起悚惧之情，说道：

27.

27.

‘‘Ahaṃ [Pg.31] bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“尊者，我乃女饿鬼，身堕恶趣阎魔界。因造作了诸恶业，从此来到饿鬼界。

28.

28.

‘‘Kālena pañca puttāni, sāyaṃ pañca punāpare;

Vijāyitvāna khādāmi, tepi nā honti me alaṃ.

“清晨生五子，傍晚又五子；生下即吞食，仍不足我饱。

29.

29.

‘‘Pariḍayhati dhūmāyati, khudāya hadayaṃ mama;

Pānīyaṃ na labhe pātuṃ, passa maṃ byasanaṃ gata’’nti. –

“我心因饥烧，内里起浓烟；无水可得饮，看我遭此难。”

Imā tisso gāthā abhāsi.

她说了这三首偈颂。

27. Tattha bhadanteti theraṃ gāravena ālapati. Duggatāti duggatiṃ gatā. Yamalokikāti ‘‘yamaloko’’ti laddhanāme petaloke tattha pariyāpannabhāvena viditā. Ito gatāti ito manussalokato petalokaṃ upapajjanavasena gatā, upapannāti attho.

27. 其中，“尊者”(bhadante)是恭敬地称呼长老。“堕恶趣者”(duggatā)是说已去到恶趣。“属阎魔界者”(yamalokikā)是说在名为“阎魔界”(yamaloko)的饿鬼世界中，因包含于其中而为人所知。“从此而去”(ito gatā)是说从这个人世，通过投生而去到饿鬼世界，意思是“已投生”。

28. Kālenāti rattiyā vibhātakāle. Bhummatthe hi etaṃ karaṇavacanaṃ. Pañca puttānīti pañca putte. Liṅgavipallāsena hetaṃ vuttaṃ. Sāyaṃ pañca punāpareti sāyanhakāle puna apare pañca putte khādāmīti yojanā. Vijāyitvānāti divase divase dasa dasa putte vijāyitvā. Tepi nā honti me alanti tepi dasaputtā ekadivasaṃ mayhaṃ khudāya paṭighātāya ahaṃ pariyattā na honti. Gāthāsukhatthañhettha nā-iti dīghaṃ katvā vuttaṃ.

28. “于清晨时”(kālena)是说在夜晚破晓之时。此处的工具格有方位格的含义。“五子”(pañca puttāni)即五个儿子(pañca putte)，这是以语法性别的变格而说。“傍晚另五子”(sāyaṃ pañca punāpare)的句法是：在傍晚时分，我再吃掉另外五个儿子。“生下后”(vijāyitvāna)是说每天生下十个儿子。“彼等亦不足我需”(tepi nā honti me alaṃ)是说：那十个儿子也不足以消除我一天的饥饿。“nā”是为了偈颂的音韵优美而作的长音。

29. Pariḍayhati dhūmāyati khudāya hadayaṃ mamāti khudāya jighacchāya bādhiyamānāya mama hadayapadeso udaragginā parisamantato jhāyati dhūmāyati santappati. Pānīyaṃ na labhe pātunti pipāsābhibhūtā tattha tattha vicarantī pānīyampi pātuṃ na labhāmi. Passa maṃ byasanaṃ gatanti petūpapattiyā sādhāraṇaṃ asādhāraṇañca imaṃ īdisaṃ byasanaṃ upagataṃ maṃ passa, bhanteti attanā anubhaviyamānaṃ dukkhaṃ therassa pavedesi.

29. “我的心因饥饿而焚烧、冒烟”是指饥饿折磨着我，我的心脏部位被腹中的火焰从四面八方炙烤、冒烟、燃烧。“我找不到水喝”是指被干渴征服，四处游荡，却连一口水也喝不到。“看看我遭遇的苦难”是指看看我陷入的这种饿鬼投生所共有和特有的不幸遭遇啊，尊者！她向长老诉说着自己正在经历的痛苦。

Taṃ [Pg.32] sutvā thero tāya katakammaṃ pucchanto –

长老听了此事，询问她做了什么业：

30.

30.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, puttamaṃsāni khādasī’’ti. –

“身语意所造，是何等恶作？因何业的异熟，你才吃亲子之肉？”

Gāthamāha. Tattha dukkaṭanti duccaritaṃ. Kissa kammavipākenāti kīdisassa kammassa vipākena, kiṃ pāṇātipātassa, udāhu adinnādānādīsu aññatarassāti attho. ‘‘Kena kammavipākenā’’ti keci paṭhanti.

他说了这首偈颂。其中，“恶作”是指恶行。“以何业的果报”，意思是：以何种业的异熟？是杀生的异熟，还是不与取等其中之一的异熟？有些人读作“以何业果故”(Kena kammavipākenā)。

Atha sā petī attanā katakammaṃ therassa kathentī –

于是那个女鬼向长老讲述自己所造的业：

31.

31.

‘‘Sapatī me gabbhinī āsi, tassā pāpaṃ acetayiṃ;

Sāhaṃ paduṭṭhamanasā, akariṃ gabbhapātanaṃ.

“我的同夫之妻怀了孕，我对她起了恶念；我心怀恶意，令其堕胎。

32.

32.

‘‘Tassa dvemāsiko gabbho, lohitaññeva pagghari;

Tadassā mātā kupitā, mayhaṃ ñātī samānayi;

Sapathañca maṃ akāresi, paribhāsāpayī ca maṃ.

“她两个月大的胎儿，化为鲜血流出；她的母亲因此愤怒，召集我的亲属；令我发誓，并辱骂我。

33.

33.

‘‘Sāhaṃ ghorañca sapathaṃ, musāvādaṃ abhāsisaṃ;

‘Puttamaṃsāni khādāmi, sace taṃ pakataṃ mayā’.

“我发了可怕的誓，说了妄语：‘如果这事是我做的，愿我吃亲子之肉。’

34.

34.

‘‘Tassa kammassa vipākena, musāvādassa cūbhayaṃ;

Puttamaṃsāni khādāmi, pubbalohitamakkhitā’’ti. – gāthāyo abhāsi;

“因那项行为的果报，以及妄语的果报，两者共同作用，我啖食亲子之肉，满身涂满脓血。”——她说了这些偈颂。

31-32. Tattha sapatīti samānapatikā itthī vuccati. Tassā pāpaṃ acetayinti tassa sapatiyā pāpaṃ luddakaṃ kammaṃ acetayiṃ. Paduṭṭhamanasāti paduṭṭhacittā, paduṭṭhena vā manasā. Dvemāsikoti dvemāsajāto patiṭṭhito hutvā dvemāsikā. Lohitaññeva paggharīti vipajjamāno ruhiraññeva hutvā vissandi. Tadassā mātā kupitā, mayhaṃ ñātī samānayīti tadā assā sapatiyā mātā mayhaṃ kupitā attano ñātake samodhānesi. ‘‘Tatassā’’ti vā pāṭho, tato assāti padavibhāgo.

31-32. 在此，“同夫之妻”(sapatī)是指共用一个丈夫的女子(samānapatikā itthī)。“我对她起了恶念”(tassā pāpaṃ acetayiṃ)意思是：我对那同夫之妻起了恶毒、残忍的念头。“心怀恶意”(paduṭṭhamanasā)即心怀恶念(paduṭṭhacittā)，或以恶意(paduṭṭhena manasā)。“两个月大”(dvemāsiko)是指已成胎两个月。“唯有鲜血流出”(lohitaññeva pagghari)是指胎儿败坏，化为血液流出。对于“她的母亲因此愤怒，召集我的亲属”一句，其义为：那时，那同夫之妻的母亲对我生嗔，召集了她自己的亲属。也有版本读作“tatassā”，应分词理解为“tato assā”(于是对她)。

33-34. Sapathanti [Pg.33] sapanaṃ. Paribhāsāpayīti bhayena tajjāpesi. Sapathaṃ musāvādaṃ abhāsisanti ‘‘sace taṃ mayā kataṃ, īdisī bhaveyya’’nti katameva pāpaṃ akataṃ katvā dassentī musāvādaṃ abhūtaṃ sapathaṃ abhāsiṃ. Muttamaṃsāni khādāmi, sacetaṃ pakataṃ mayāti idaṃ tadā sapathassa katākāradassanaṃ. Yadi etaṃ gabbhapātanapāpaṃ mayā kataṃ, āyatiṃ punabbhavābhinibbattiyaṃ mayhaṃ puttamaṃsāniyeva khādeyyanti attho. Tassa kammassāti tassa gabbhapātanavasena pakatassa pāṇātipātakammassa. Musāvādassa cāti musāvādakammassa ca. Ubhayanti ubhayassapi kammassa ubhayena vipākena. Karaṇatthe hi idaṃ paccattavacanaṃ. Pubbalohitamakkhitāti pasavanavasena paribhijjanavasena ca pubbena ca lohitena ca makkhitā hutvā puttamaṃsāni khādāmīti yojanā.

33-34.“发誓”(sapathaṃ)是指立誓(sapanaṃ)。“并辱骂我”(paribhāsāpayī)是指她加以威胁。“我说了虚假的誓言”(Sapathaṃ musāvādaṃ abhāsiṃ)的意思是：通过说“如果这事是我做的，愿我遭受如此报应”，将已做的恶行显示为未做，我说了虚假不实的誓言。“我吃亲生子女的肉，如果此事是我所为”(Puttamaṃsāni khādāmi, sacetaṃ pakataṃ mayā)，这是在展示当时发誓的方式。意思是：如果这堕胎的恶业是我所为，那么在未来再次投生时，就让我吃自己子女的肉。“那业的”(tassa kammassa)，指由堕胎所造的杀生之业。“以及妄语的”(musāvādassa ca)，指妄语之业。“两者”(ubhayaṃ)，指此二业，以及由二者（所生）的果报。此处的“两者”(ubhayaṃ)虽是主格，但有工具格之义。“身涂脓血”(pubbalohitamakkhitā)的句法关系是：由于分娩和（胎儿）破碎，被脓和血染污后，我吃自己子女的肉。

Evaṃ sā petī attano kammavipākaṃ pavedetvā puna there evamāha – ‘‘ahaṃ, bhante, imasmiṃyeva gāme asukassa kuṭumbikassa bhariyā issāpakatā hutvā pāpakammaṃ katvā evaṃ petayoniyaṃ nibbattā. Sādhu, bhante, tassa kuṭumbikassa gehaṃ gacchatha, so tumhākaṃ dānaṃ dassati, taṃ dakkhiṇaṃ mayhaṃ uddisāpeyyātha, evaṃ me ito petalokato mutti bhavissatī’’ti. Therā taṃ sutvā taṃ anukampamānā ullumpanasabhāvasaṇṭhitā tassa kuṭumbikassa gehaṃ piṇḍāya pavisiṃsu. Kuṭambiko there disvā sañjātappasādo paccuggantvā pattāni gahetvā there āsanesu nisīdāpetvā paṇītena āhārena bhojetuṃ ārabhi. Therā taṃ pavattiṃ kuṭumbikassa ārocetvā taṃ dānaṃ tassā petiyā uddisāpesuṃ. Taṅkhaṇaññeva ca sā petī tato dukkhato apetā uḷārasampattiṃ paṭilabhitvā rattiyaṃ kuṭumbikassa attānaṃ dassesi. Atha therā anukkamena sāvatthiṃ gantvā bhagavato tamatthaṃ ārocesuṃ. Bhagavā ca tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Desanāvasāne mahājano paṭiladdhasaṃvego issāmaccherato paṭivirami. Evaṃ sā desanā mahājanassa sātthikā ahosīti.

那女鬼这样陈述了自己的业报后，又对长老们说：“尊者，我就是这个村子里某户人家的妻子，因为心怀嫉妒而造作恶业，才投生到这饿鬼道。善哉，尊者，请到那户人家去，他会布施供养你们，请让他将那份供养回向给我，这样我才能从饿鬼世界解脱出来。”长老们听后心生怜悯，以救度为本性，进入那户人家乞食。那户主人见到长老们，生起净信，迎上前去接过他们的钵，请长老们在座位上坐下，并开始用上好的食物供养。长老们将事情的经过告诉了那户主人，让他将那份供养回向给那个女鬼。就在那一刹那，那个女鬼立刻脱离了痛苦，获得了殊胜的福报，并在当夜向那户主人显现了身形。之后，长老们次第回到舍卫城(Sāvatthī)，将这件事禀告了世尊。世尊就此事作为缘起，为聚集的大众宣说了法。说法结束时，广大众生都生起了警觉心，远离了嫉妒和悭吝。就这样，那次说法对广大众生有益。

Pañcaputtakhādakapetivatthuvaṇṇanā niṭṭhitā.

食五子饿鬼母事释义终。

7. Sattaputtakhādakapetivatthuvaṇṇanā

7. 食七子饿鬼母事释义

Naggā [Pg.34] dubbaṇṇarūpāsīti idaṃ satthari sāvatthiyaṃ viharante sattaputtakhādakapetiṃ ārabbha vuttaṃ. Sāvatthiyā kira avidūre aññatarasmiṃ gāmake aññatarassa upāsakassa dve puttā ahesuṃ – paṭhamavaye ṭhitā rūpasampannā sīlācārena samannāgatā. Tesaṃ mātā ‘‘puttavatī aha’’nti puttabalena bhattāraṃ atimaññati. So bhariyāya avamānito nibbinnamānaso aññaṃ kaññaṃ ānesi. Sā nacirasseva gabbhinī ahosi. Athassa jeṭṭhabhariyā issāpakatā aññataraṃ vejjaṃ āmisena upalāpetvā tena tassā temāsikaṃ gabbhaṃ pātesi. Atha sā ñātīhi ca bhattārā ca ‘‘tayā imissā gabbho pātito’’ti puṭṭhā ‘‘nāhaṃ pātemī’’ti musā vatvā tehi asaddahantehi ‘‘sapathaṃ karohī’’ti vuttā ‘‘sāyaṃ pātaṃ satta satta putte vijāyitvā puttamaṃsāni khādāmi, niccaṃ duggandhā ca makkhikāparikiṇṇā ca bhaveyya’’nti sapathaṃ akāsi.

“裸形且相貌丑陋”，此是导师住在舍卫城(Sāvatthī)时，就食七子饿鬼一事所说。据说在舍卫城不远处的一个村庄里，有位优婆塞(upāsaka)，他有两个儿子——正值青春年少，相貌端正，具足戒行。他们的母亲因为“我有儿子”，便仗着儿子的势力轻视丈夫。丈夫被妻子轻慢，心生厌倦，另娶了一个少女。那个少女不久就怀孕了。于是，大老婆心生嫉妒，用财物引诱一位医生，让他堕掉了那个少女三个月的胎儿。后来，当亲戚和丈夫质问“是你让她的胎儿掉的吗？”时，她撒谎说“我没有堕胎”；众人不相信她，让她发誓，她就发誓说：“如果是我做的，愿我早晚各生七个儿子，吃儿子的肉，永远散发恶臭，被苍蝇围绕。”

Sā aparena samayena kālaṃ katvā tassa gabbhapātanassa musāvādassa ca phaleneva petayoniyaṃ nibbattitvā puttanayena puttamaṃsāni khādantī tasseva gāmassa avidūre vicarati. Tena ca samayena sambahulā therā gāmakāvāse vutthavassā bhagavantaṃ dassanāya sāvatthiṃ āgacchantā tassa gāmassa avidūre ekasmiṃ padese rattiyaṃ vāsaṃ kappesuṃ. Atha sā petī tesaṃ therānaṃ attānaṃ dassesi. Taṃ mahāthero gāthāya pucchi –

后来她过世，由于堕胎和妄语的果报，转生到饿鬼道，靠吃亲生儿子的肉维生，在那村庄附近游荡。那时，众多长老在村落雨安居后，为了拜见世尊而前往舍卫城，途经该村庄附近的一处地方过夜。于是，那个女饿鬼向长老们显现自身。大长老用偈颂问她：

35.

35.

‘‘Naggā dubbaṇṇarūpāsi, duggandhā pūti vāyasi;

Makkhikāhi parikiṇṇā, kā nu tvaṃ idha tiṭṭhasī’’ti.

“裸形貌丑陋，身散腐烂臭；为蝇群围绕，你是谁立于此？”

Sā therena puṭṭhā tīhi gāthāhi paṭivacanaṃ adāsi –

那个女饿鬼被长老询问后，用三首偈颂作了回答：

36.

36.

‘‘Ahaṃ bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“尊者，我乃饿鬼身，堕入阎魔世界，困苦不堪；因造作了恶业，故从此来到饿鬼世界。

37.

37.

‘‘Kālena satta puttāni, sāyaṃ satta punāpare;

Vijāyitvāna khādāmi, tepi nā honti me alaṃ.

“清晨生七子，傍晚复七子；生下即食之，于我仍不足。

38.

38.

‘‘Pariḍayhati [Pg.35] dhūmāyati, khudāya hadayaṃ mama;

Nibbutiṃ nādhigacchāmi, aggidaḍḍhāva ātape’’ti.

“我的心因饥饿而燃烧冒烟；我得不到安宁，如同烈日下被火焚烧一般。”

38. Tattha nibbutinti khuppipāsādukkhassa vūpasamaṃ. Nādhigacchāmīti na labhāmi. Aggidaḍḍhāva ātapeti atiuṇhaātape agginā ḍayhamānā viya nibbutiṃ nādhigacchāmīti yojanā.

38. 此中，“安宁”(nibbutiṃ)是指饥渴之苦的平息。“我得不到”(nādhigacchāmi)就是我无法获得。“如同烈日下被火焚烧一般”(aggidaḍḍhāva ātape)的意思是，就像在酷热的阳光下被火焚烧一样，无法获得安宁，应作此联结。

Taṃ sutvā mahāthero tāya katakammaṃ pucchanto –

大长老听了之后，询问她所造的业：

39.

39.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, puttamaṃsāni khādasī’’ti. – gāthamāha;

“你身、语、意曾造何恶作？因何业报，而食亲子肉？”他说了此偈。

Atha sā petī attano petalokūpapattiñca puttamaṃsakhādanakāraṇañca kathentī –

于是那个女饿鬼便讲述自己投生到饿鬼道，以及吃儿子肉的原因：

40.

40.

‘‘Ahū mayhaṃ duve puttā, ubho sampattayobbanā;

Sāhaṃ puttabalūpetā, sāmikaṃ atimaññisaṃ.

“我有二子正韶华，皆已届青春；我依仗儿子，轻慢了丈夫。

41.

41.

‘‘Tato me sāmiko kuddho, sapatiṃ mayhamānayi;

Sā ca gabbhaṃ alabhittha, tassā pāpaṃ acetayiṃ.

“夫主因我怒，另娶一妻入门；她已怀身孕，我心生恶念。

42.

42.

‘‘Sāhaṃ paduṭṭhamanasā, akariṃ gabbhapātanaṃ;

Tassa temāsiko gabbho, pūtilohitako pati.

“我怀恶意，堕了胎；她三个月的胎儿，化为脓血而堕落。

43.

43.

‘‘Tadassā mātā kupitā, mayhaṃ ñātī samānayi;

Sapathañca maṃ kāresi, paribhāsāpayī ca maṃ.

“于是，她的母亲对我发怒，召集了我的亲属；并让我发誓，又责骂了我。

44.

44.

‘‘Sāhaṃ ghorañca sapathaṃ, musāvādaṃ abhāsisaṃ;

‘Puttamaṃsāni khādāmi, sace taṃ pakataṃ mayā’.

“我说了可怕的誓言和妄语：‘若此事是我所为，我将吃亲生子女的肉。’

45.

45.

‘‘Tassa kammassa vipākena, musāvādassa cūbhayaṃ;

Puttamaṃsāni khādāmi, pubbalohitamakkhitā’’ti. – imā gāthā abhāsi;

“因那恶业与妄语这二者的果报，我满身脓血地吃着亲生子女的肉。”她说了这些偈颂。

40-45. Tattha [Pg.36] puttabalūpetāti puttabalena upetā, puttānaṃ vasena laddhabalā. Atimaññisanti atikkamitvā maññiṃ avamaññiṃ. Pūtilohitako patīti kuṇapalohitaṃ hutvā gabbho paripati. Sesaṃ sabbaṃ anantarasadisameva. Tattha aṭṭha therā, idha sambahulā. Tattha pañca puttā, idha sattāti ayameva visesoti.

40-45. 此中，“依子力者”(puttabalūpetā)是指具有子女的力量，通过子女获得力量。“轻慢”(atimaññisaṃ)是超越并轻视。“腐血块”(pūtilohitako pati)是指胎儿变成脓血后自行堕落。其余一切都与前一故事所说相同。那里有八位长老，这里则有众多。那里有五个子女，这里有七个子女，这就是差别所在。

Sattaputtakhādakapetivatthuvaṇṇānā niṭṭhitā.

食七子饿鬼母事释义终。

8. Goṇapetavatthuvaṇṇanā

8. 牛饿鬼事释义

Kiṃ nu ummattarūpo vāti idaṃ satthā jetavane viharanto aññataraṃ matapitikaṃ kuṭumbikaṃ ārabbha kathesi. Sāvatthiyaṃ kira aññatarassa kuṭumbikassa pitā kālamakāsi. So pitu maraṇena sokasantattahadayo rodamāno ummattako piya vicaranto yaṃ yaṃ passati, taṃ taṃ pucchati – ‘‘api me pitaraṃ passitthā’’ti? Na koci tassa sokaṃ vinodetuṃ asakkhi. Tassa pana hadaye ghaṭe padīpo viya sotāpattiphalassa upanissayo pajjalati.

为何他像个疯子一样游荡？这是世尊住在祇陀林时，针对一位失去父亲的居士所说。据说在舍卫城(Sāvatthī)，某位居士的父亲去世了。他因父亲去世而内心悲伤，哭泣着像个疯子一样四处游荡，看见人就问：“你们有没有见过我的父亲？”没有人能消除他的悲伤。然而，如同陶罐里的灯火一样，他心中燃着证得入流果的近因。

Satthā paccūsasamaye lokaṃ olokento tassa sotāpattiphalassa upanissayaṃ disvā ‘‘imassa atītakāraṇaṃ āharitvā sokaṃ vūpasametvā sotāpattiphalaṃ dātuṃ vaṭṭatī’’ti cintetvā punadivase pacchābhattaṃ piṇḍapātapaṭikkanto pacchāsamaṇaṃ anādāya tassa gharadvāraṃ agamāsi. So ‘‘satthā āgato’’ti sutvā paccuggantvā satthāraṃ gehaṃ pavesetvā satthari paññatte āsane nisinne sayaṃ bhagavantaṃ vanditvā ekamantaṃ nisinno ‘‘kiṃ, bhante, mayhaṃ pitu gataṭṭhānaṃ jānāthā’’ti āha. Atha naṃ satthā, ‘‘upāsaka, kiṃ imasmiṃ attabhāve pitaraṃ pucchasi, udāhu atīte’’ti āha. So taṃ vacanaṃ sutvā ‘‘bahū kira mayhaṃ pitaro’’ti tanubhūtasoko thokaṃ majjhattataṃ paṭilabhi. Athassa satthā sokavinodanaṃ dhammakathaṃ katvā apagatasokaṃ kallacittaṃ viditvā sāmukkaṃsikāya dhammadesanāya sotāpattiphale patiṭṭhāpetvā vihāraṃ agamāsi.

世尊于清晨时分观察世间，见到他有证得入流果的近因，心想：“应当为他讲述过去因缘，以平息其悲伤，令他证得入流果。”次日饭后，世尊结束托钵，未带随行比丘，来到他家门口。他听闻“世尊来了”，便出门迎接，请世尊入屋。世尊在备好的座位上坐下后，他亲自礼拜世尊，然后坐于一旁问道：“尊者，您知道我父亲去世后去了哪里吗？”世尊问他：“优婆塞，你是问此生的父亲，还是过去世的？”他听后心想：“原来我有这么多父亲啊”，悲伤稍减，心情也略微平静。世尊为他说法以消除其悲伤，知他已离忧，心意调柔，便以特说之法使他安立于入流果，然后返回精舍。

Atha [Pg.37] bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘passatha, āvuso, buddhānubhāvaṃ, tathā sokaparidevasamāpanno upāsako khaṇeneva bhagavatā sotāpattiphale vinīto’’ti. Satthā tattha gantvā paññattavarabuddhāsane nisinno ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchi. Bhikkhū tamatthaṃ bhagavato ārocesuṃ. Satthā ‘‘na, bhikkhave, idāneva mayā imassa soko apanīto, pubbepi apanītoyevā’’ti vatvā tehi yācito atītaṃ āhari.

那时，比丘们在法堂中议论道：“贤友们，请看佛陀的威力！那位为忧悲所缠的优婆塞，瞬间就被世尊调伏，安立于入流果。”世尊来到法堂，在已敷设之殊胜佛座上坐下，问道：“比丘们，你们现在聚集在一起讨论什么？”比丘们便将此事禀告世尊。世尊说道：“比丘们，并非只有现在我才消除他的忧愁，过去我也曾消除过。”应比丘们的请求，世尊便讲述了过去之事。

Atīte bārāṇasiyaṃ aññatarassa gahapatikassa pitā kālamakāsi. So pitu maraṇena sokaparidevasamāpanno assumukho rattakkho kandanto citakaṃ padakkhiṇaṃ karoti. Tassa putto sujāto nāma kumāro paṇḍito byatto buddhisampanno pitusokavinayanūpāyaṃ cintento ekadivasaṃ bahinagare ekaṃ matagoṇaṃ disvā tiṇañca pānīyañca āharitvā tassa purato ṭhapetvā ‘‘khāda, khāda, piva, pivā’’ti vadanto aṭṭhāsi. Āgatāgatā taṃ disvā ‘‘samma sujāta, kiṃ ummattakosi, yo tvaṃ matassa goṇassa tiṇodakaṃ upanesī’’ti vadanti? So na kiñci paṭivadati. Manussā tassa pitu santikaṃ gantvā ‘‘putto te ummattako jāto, matagoṇassa tiṇodakaṃ detī’’ti āhaṃsu. Taṃ sutvā ca kuṭumbikassa pitaraṃ ārabbha ṭhito soko apagato. So ‘‘mayhaṃ kira putto ummattako jāto’’ti saṃvegappatto vegena gantvā ‘‘nanu tvaṃ, tāta sujāta, paṇḍito byatto buddhisampanno, kasmā matagoṇassa tiṇodakaṃ desī’’ti codento –

过去，在波罗奈(Bārāṇasī)，某位长者的父亲去世了。他因父亲之死而忧悲交加，泪流满面，双眼红肿，哭泣着右绕火葬堆。他的儿子名叫善生(Sujāta)，是一位贤明、聪慧、具足智慧的少年，他正在思索消除父亲悲伤的方法。一天，他在城外看见一头死牛，便拿来草和水放在牛前，站着说：“吃吧，吃吧，喝吧，喝吧！”来往的人看见后都说：“喂，善生，你疯了吗？竟然给死牛送草水！”善生一言不发。于是人们去到他父亲那里说：“你儿子疯了，正在给死牛喂草水！”那长者听后，因其父而起的悲伤顿时消退。他心想：“我的儿子竟然疯了！”心生惊惧，急忙赶去质问道：“儿啊，善生！你一向贤明、聪慧、具足智慧，为何要给死牛喂草水？”

46.

46.

‘‘Kiṃ nu ummattarūpova, lāyitvā haritaṃ tiṇaṃ;

Khāda khādāti lapasi, gatasattaṃ jaraggavaṃ.

“你为何状如疯癫，割来青草，对已无生命的老牛，喃喃自语‘吃吧，吃吧’？

47.

47.

‘‘Na hi annena pānena, mato goṇo samuṭṭhahe;

Tvaṃsi bālo ca dummedho, yathā taññova dummatī’’ti. –

“死牛岂能因饮食而复起？你既愚痴又少慧，就像其他愚人一样。”

Gāthādvayamāha. Tattha kiṃ nūti pucchāvacanaṃ. Ummattarūpovāti ummattakasabhāvo viya cittakkhepaṃ patto viya. Lāyitvāti lavitvā. Haritaṃ tiṇanti allatiṇaṃ. Lapasi vilapasi. Gatasattanti vigatajīvitaṃ. Jaraggavanti balibaddaṃ [Pg.38] jiṇṇagoṇaṃ. Annena pānenāti tayā dinnena haritatiṇena vā pānīyena vā. Mato goṇo samuṭṭhaheti kālakato goṇo laddhajīvito hutvā na hi samuṭṭhaheyya. Tvaṃsi bālo ca dummedhoti tvaṃ bālyayogato bālo, medhāsaṅkhātāya paññāya abhāvato dummedho asi. Yathā taññova dummatīti yathā taṃ aññopi nippañño vippalapeyya, evaṃ tvaṃ niratthakaṃ vippalapasīti attho. Yathā tanti nipātamattaṃ.

（他）说了两首偈。其中，“何故”(kiṃ nu)是问句。“如狂人般”(ummattarūpova)意为如同疯癫之状态，心神错乱。“割取”(Lāyitvā)即是“lavitvā”。“青草”(haritaṃ tiṇaṃ)指鲜草。“你说”(Lapasi)即是“vilapasi”（言说）。“已失命者”(gatasattaṃ)指已无生命。“老牛”(jaraggavaṃ)指年老的公牛、耕牛。“以饮食”(annena pānena)指你所给的鲜草或水。“死牛复起”(mato goṇo samuṭṭhahe)意为死去的牛不可能重获生命而站起。“你既愚痴又劣慧”(tvaṃsi bālo ca dummedho)是说你因愚行而愚痴，因缺乏名为“慧”(medhā)的智慧而少慧。“就像其他愚人一样”(yathā taññova dummatī)意为如同其他无智者会胡言乱语一般，你也如此说着无益之语。“yathā taṃ”仅为虚词。

Taṃ sutvā sujāto pitaraṃ saññāpetuṃ attano adhippāyaṃ pakāsento –

善生听后，为令父亲醒悟，便阐明自己的意图，说道：

48.

48.

‘‘Ime pādā idaṃ sīsaṃ, ayaṃ kāyo savāladhi;

Nettā tatheva tiṭṭhanti, ayaṃ goṇo samuṭṭhahe.

“这脚、这头、这带尾的身体，双眼也宛然如故；此牛或许还能站起。

49.

49.

‘‘Nāyyakassa hatthapādā, kāyo sīsañca dissati;

Rudaṃ mattikathūpasmiṃ, nanu tvaññeva dummatī’’ti. –

“祖父的手脚、身体与头颅，皆已不见；你却对着土冢啼哭，难道愚痴的不是你吗？”

Gāthādvayaṃ abhāsi. Tassattho – imassa goṇassa ime cattāro pādā, idaṃ sīsaṃ, saha vāladhinā vattatīti savāladhi ayaṃ kāyo. Imāni ca nettā nayanāni yathā maraṇato pubbe, tatheva abhinnasaṇṭhānāni tiṭṭhanti. Ayaṃ goṇo samuṭṭhaheti imasmā kāraṇā ayaṃ goṇo samuṭṭhaheyya samuttiṭṭheyyāti mama cittaṃ bhaveyya. ‘‘Maññe goṇo samuṭṭhahe’’ti keci paṭhanti, tena kāraṇena ayaṃ goṇo sahasāpi kāyaṃ samuṭṭhaheyyāti ahaṃ maññeyyaṃ, evaṃ me maññanā sambhaveyyāti adhippāyo. Ayyakassa pana mayhaṃ pitāmahassa na hatthapādā kāyo sīsaṃ dissati, kevalaṃ pana tassa aṭṭhikāni pakkhipitvā kate mattikāmaye thūpe rudanto sataguṇena sahassaguṇena, tāta, tvaññeva dummati nippañño, bhijjanadhammā saṅkhārā bhijjanti, tattha vijānataṃ kā paridevanāti pitu dhammaṃ kathesi.

（他）说了两首偈。其义为：此牛的四足、头颅、此带尾之身躯皆在。其双眼也如死前一般，形相未变。“此牛或许还能站起”(Ayaṃ goṇo samuṭṭhahe)是说：“基于此因，此牛或能站起，我心中或生此念。”有些版本读作“我想此牛当能复起”(Maññe goṇo samuṭṭhahe)，其意为：“因此，我或会认为此牛会突然起身，我或会有此想法。”然而，我祖父的手脚、身体与头颅皆不可见，你却对着仅安放其骨骸的土塔哭泣，父亲啊，你才真是百倍、千倍地愚痴无慧。“诸行皆是坏法，终必毁坏。了知此理者，有何可悲叹？”——他如此对父亲说法。

Taṃ [Pg.39] sutvā bodhisattassa pitā ‘‘mama mutto paṇḍito maṃ saññāpetuṃ imaṃ kammaṃ akāsī’’ti cintetvā ‘‘tāta sujāta, ‘sabbepi sattā maraṇadhammā’ti aññātametaṃ, ito paṭṭhāya na socissāmi, sokaharaṇasamatthena nāma medhāvinā tādiseneva bhavitabba’’nti puttaṃ pasaṃsanto –

闻此，菩萨之父思忖道：“我这贤明的儿子，是为了令我醒悟才做这件事的。”于是他赞叹儿子说：“儿啊，善生，‘一切有情皆有死法’，此理我已知晓，从今以后我不再忧愁。能消除他人忧愁的智者，确实就应如此。”

50.

50.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

“我实已燃烧，如浇油之火；你仿佛以水浇灌，熄灭我一切忧恼。

51.

51.

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;

Yo me sokaparetassa, pitusokaṃ apānudi.

“你实已为我拔除，那根植于心的忧愁之箭；我本为悲伤所困，你驱散了我对父亲的哀恸。

52.

52.

‘‘Svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto;

Na socāmi na rodāmi, tava sutvāna māṇava.

“我今箭已拔，已得清凉，已得寂灭。少年(māṇava)，听了你的话，我不再忧伤，也不再哭泣。”

53.

53.

‘‘Evaṃ karonti sappaññā, ye honti anukampakā;

Vinivattayanti sokamhā, sujāto pitaraṃ yathā’’ti. –

“有智慧的慈悲者，正是如此行事；他们使人远离忧愁，一如善生(Sujāta)之于其父。”

Catasso gāthā abhāsi. Tattha ādittanti sokagginā ādittaṃ jalitaṃ. Santanti samānaṃ. Pāvakanti aggi. Vārinā viya osiñcanti udakena avasiñcanto viya. Sabbaṃ nibbāpaye daranti sabbaṃ me cittadarathaṃ nibbāpesi. Abbahī vatāti nīhari vata. Sallanti sokasallaṃ. Hadayanissitanti cittasannissitasallabhūtaṃ. Sokaparetassāti sokena abhibhūtassa. Pitusokanti pitaraṃ ārabbha uppannaṃ sokaṃ. Apānudīti apanesi. Tava sutvāna māṇavāti, kumāra, tava vacanaṃ sutvā idāni pana na socāmi na rodāmi. Sujāto pitaraṃ yathāti yathā ayaṃ sujāto attano pitaraṃ sokato vinivattesi, evaṃ aññepi ye anukampakā anuggaṇhasīlā honti, te sappaññā evaṃ karonti pitūnaṃ aññesañca upakāraṃ karontīti attho.

（佛陀）说此四偈。释义如下：其中，“燃”(ādittaṃ)指被忧火所燃、所炽盛。“santaṃ”指存在。“焰”(pāvakaṃ)指火。“如以水浇灌”(vārinā viya osiñcaṃ)指如以水浇灌。“熄灭一切忧恼”(sabbaṃ nibbāpaye daraṃ)指熄灭我一切心的忧恼。“拔”(abbahī vata)指确实拔除。“箭”(sallaṃ)指忧箭。“住于心”(hadayanissitaṃ)指成为住于心的箭。“为忧所困者”(sokaparetassa)指被忧伤所征服者。“父忧”(pitusokaṃ)指缘于父亲而生起的忧愁。“驱散”(apānudi)指遣除。“童子，听了你的话”(tava sutvāna māṇava)指：童子，听了你的话后，我现在不再忧伤，也不再哭泣。“犹如善生对其父”(Sujāto pitaraṃ yathā)指：正如这位善生(Sujāta)使其父亲从忧愁中解脱出来，同样地，其他那些有智慧、具悲悯心、乐于助人者，也如此行事，帮助他们的父母及其他人，此即其义。

Māṇavassa vacanaṃ sutvā pitā apagatasoko hutvā sīsaṃ nahāyitvā bhuñjitvā kammante pavattetvā kālaṃ katvā saggaparāyaṇo ahosi. Satthā imaṃ dhammadesanaṃ āharitvā tesaṃ bhikkhūnaṃ saccāni pakāsesi, saccapariyosāne bahū sotāpattiphalādīsu patiṭṭhahiṃsu. Tadā sujāto lokanātho ahosīti.

听了童子的话后，父亲的忧愁消失了，他沐浴、进食、恢复工作，命终之后投生天界。世尊讲完这个法谈后，向那些比丘开示了诸圣谛。在开示圣谛结束时，许多人安立于入流果等果位。那时的善生(Sujāta)就是世间依怙主（佛陀）。

Goṇapetavatthuvaṇṇanā niṭṭhitā.

牛饿鬼事释义终。

9. Mahāpesakārapetivatthuvaṇṇanā

9. 大织工女饿鬼事释义

Gūthañca [Pg.40] muttaṃ ruhirañca pubbanti idaṃ satthari sāvatthiyaṃ viharante aññataraṃ pesakārapetiṃ ārabbha vuttaṃ. Dvādasamattā kira bhikkhū satthu santike kammaṭṭhānaṃ gahetvā vasanayoggaṭṭhānaṃ vīmaṃsantā upakaṭṭhāya vassūpanāyikāya aññataraṃ chāyūdakasampannaṃ ramaṇīyaṃ araññāyatanaṃ tassa ca nātidūre nāccāsanne gocaragāmaṃ disvā tattha ekarattiṃ vasitvā dutiyadivase gāmaṃ piṇḍāya pavisiṃsu. Tattha ekādasa pesakārā paṭivasanti, te te bhikkhū disvā sañjātasomanassā hutvā attano attano gehaṃ netvā paṇītena āhārena parivisitvā āhaṃsu ‘‘kuhiṃ, bhante, gacchathā’’ti? ‘‘Yattha amhākaṃ phāsukaṃ, tattha gamissāmā’’ti. ‘‘Yadi evaṃ, bhante, idheva vasitabba’’nti vassūpagamanaṃ yāciṃsu. Bhikkhū sampaṭicchiṃsu. Upāsakā tesaṃ tattha araññakuṭikāyo kāretvā adaṃsu. Bhikkhū tattha vassaṃ upagacchiṃsu.

“粪、尿、血与脓”，这是导师住在舍卫城(Sāvatthī)时，就一位织工女饿鬼所说的。据说，有十二位比丘从导师处领受业处后，寻觅适合安居之处。在雨安居临近时，他们见到一处林荫与水源充足、环境优美的林地，离此不远不近处还有一个乞食村，于是在那里住了一夜，第二天进入村子乞食。那里住着十一位织工，他们见到比丘们后心生欢喜，各自将比丘们迎请到家中，以精美的饮食供养，并问道：“尊者们，你们要去哪里？”（比丘们答道：）“我们要去我们觉得安适的地方。”（织工们说：）“若是如此，尊者们，就请住在这里吧。”于是他们请求比丘们在此度雨安居。比丘们应允了。优婆塞(upāsaka)们为他们在林中建造了孤邸(kuṭi)，并交给了他们。比丘们便在那里进入了雨安居。

Tattha jeṭṭhakapesakāro dve bhikkhū catūhi paccayehi sakkaccaṃ upaṭṭhahi, itare ekekaṃ bhikkhuṃ upaṭṭhahiṃsu. Jeṭṭhakapesakārassa bhariyā assaddhā appasannā micchādiṭṭhikā maccharinī bhikkhū na sakkaccaṃ upaṭṭhāti. So taṃ disvā tassāyeva kaniṭṭhabhaginiṃ ānetvā attano gehe issariyaṃ niyyādesi. Sā saddhā pasannā hutvā sakkaccaṃ bhikkhū paṭijaggi. Te sabbe pesakāro vassaṃ vutthānaṃ bhikkhūnaṃ ekekassa ekekaṃ sāṭakamadaṃsu. Tattha maccharinī jeṭṭhapesakārassa bhariyā paduṭṭhacittā attano sāmikaṃ paribhāsi – ‘‘yaṃ tayā samaṇānaṃ sakyaputtiyānaṃ dānaṃ dinnaṃ annapānaṃ, taṃ te paraloke gūthamuttaṃ pubbalohitañca hutvā nibbattatu, sāṭakā ca jalitā ayomayapaṭṭā hontū’’ti.

其中，最年长的织工恭敬地以四资具供养两位比丘，其余的织工则各供养一位比丘。最年长织工的妻子无信、无净信、持邪见且悭吝，不恭敬地侍奉比丘。他见到这种情况，便把她妹妹接来，将家中主事权交给了她。她有信心和净信，恭敬地照顾比丘们。雨安居结束后，所有织工们各送给比丘们一件衣。那位悭吝的最年长织工的妻子心怀恶意，辱骂她的丈夫说：“你布施给释迦子沙门们的饮食，愿它们在你来世变成粪、尿、脓和血！所赠的衣，也愿它们变成燃烧的铁板！”

Tattha jeṭṭhapesakāro aparena samayena kālaṃ katvā viñjhāṭaviyaṃ ānubhāvasampannā rukkhadevatā hutvā nibbatti. Tassa pana kadariyā bhariyā kālaṃ katvā tasseva vasanaṭṭhānassa avidūre petī hutvā nibbatti. Sā naggā dubbaṇṇarūpā jighacchāpipāsābhibhūtā tassa bhūmadevassa santikaṃ gantvā āha – ‘‘ahaṃ, sāmi, niccoḷā ativiya jighacchāpipāsābhibhūtā vicarāmi, dehi me vatthaṃ annapānañcā’’ti. So tassā dibbaṃ uḷāraṃ annapānaṃ upanesi. Taṃ tāya gahitamattameva gūthamuttaṃ pubbalohitañca sampajjati, sāṭakañca dinnaṃ tāya paridahitaṃ pajjalitaṃ ayomayapaṭṭaṃ hoti. Sā mahādukkhaṃ anubhavantī taṃ chaḍḍetvā kandantī vicarati.

后来，那位年长的织工命终后，在温遮林(Viñjhāṭavi)中投生为一位具大威神力的树神。然而，他那悭吝的妻子命终后，则投生为一只饿鬼，就在他住处不远的地方。她裸体、丑陋，受饥渴逼迫，来到那位地神面前说：“主人，我赤身露体，极度饥渴，四处游荡，请给我衣服和饮食吧。”地神便给她天界的上妙饮食。她一拿到，那些饮食立刻就变成了粪、尿、脓和血。所赠的衣裳，她一穿上，就变成了燃烧的铁板。她承受着巨大的痛苦，丢弃了那铁板，哭泣着四处游荡。

Tena [Pg.41] ca samayena aññataro bhikkhu vutthavasso satthāraṃ vandituṃ gacchanto mahatā satthena saddhiṃ viñjhāṭaviṃ paṭipajji. Satthikā rattiṃ maggaṃ gantvā divā vane sandacchāyūdakasampannaṃ padesaṃ disvā yānāni muñcitvā muhuttaṃ vissamiṃsu. Bhikkhu pana vivekakāmatāya thokaṃ apakkamitvā aññatarassa sandacchāyassa vanagahanapaṭicchannassa rukkhassa mūle saṅghāṭiṃ paññapetvā nipanno rattiyaṃ maggagamanaparissamena kilantakāyo niddaṃ upagañchi. Satthikā vissamitvā maggaṃ paṭipajjiṃsu, so bhikkhu na paṭibujjhi. Atha sāyanhasamaye uṭṭhahitvā te apassanto aññataraṃ kummaggaṃ paṭipajjitvā anukkamena tassā devatāya vasanaṭṭhānaṃ sampāpuṇi. Atha naṃ so devaputto disvā manussarūpena upagantvā paṭisanthāraṃ katvā attano vimānaṃ pavesetvā pādabbhañjanādīni datvā payirupāsanto nisīdi. Tasmiñca samaye sā petī āgantvā ‘‘dehi me, sāmi, annapānaṃ sāṭakañcā’’ti āha. So tassā tāni adāsi. Tāni ca tāya gahitamattāni gūthamuttapubbalohitapajjalitaayopaṭṭāyeva ahesuṃ. So bhikkhu taṃ disvā sañjātasaṃvego taṃ devaputtaṃ –

彼时，一位比丘雨季安居毕，为礼拜导师，与一大商队同入温遮林。商队夜行，日间见林中一处林荫水源俱足之地，遂卸车暂歇。比丘欲求独处，稍离，于一荫蔽茂密之树下，铺开僧伽梨(saṅghāṭi)而卧。因夜行劳累，身体疲惫，便睡着了。商队歇息后继续赶路，比丘未醒。至傍晚，他醒来，不见商队，误入歧途，渐至那位天神的住处。那位天神见之，化作人身，上前作了亲切的问候，请入自己的宫殿，给予洗足涂油等，恭敬地坐在一旁侍候。此时，那只饿鬼前来，说：“主人，请给我饮食和衣裳。”他把那些给了她。而那些被她一拿到，就成了粪便、尿液、脓血和燃烧的铁板。比丘见状，心生悚惧，问那位天神：

54.

54.

‘‘Gūthañca muttaṃ ruhirañca pubbaṃ, paribhuñjati kissa ayaṃ vipāko;

Ayaṃ nu kiṃ kammamakāsi nārī, yā sabbadā lohitapubbabhakkhā.

“她以粪、尿、血与脓为食，这是何种业的果报？这女子造了什么业，以致恒食血与脓？”

55.

55.

‘‘Navāni vatthāni subhāni ceva, mudūni suddhāni ca lomasāni;

Dinnāni missā kitakā bhavanti, ayaṃ nu kiṃ kammamakāsi nārī’’ti. –

“崭新、美好、柔软、洁净、细绒的衣裳，施予她后，皆成铁刺。这女子究竟造了什么业？”

Dvīhi gāthāhi paṭipucchi. Tattha kissa ayaṃ vipākoti kīdisassa kammassa ayaṃ vipāko, yaṃ esā idāni paccanubhavatīti. Ayaṃ nu kiṃ kammamakāsi nārīti ayaṃ itthī kiṃ nu kho kammaṃ pubbe akāsi. Yā sabbadā lohitapubbabhakkhāti yā sabbakālaṃ ruhirapubbameva bhakkhati paribhuñjati. Navānīti paccagghāni tāvadeva pātubhūtāni. Subhānīti sundarāni dassanīyāni. Mudūnīti sukhasamphassāni. Suddhānīti parisuddhavaṇṇāni. Lomasānīti salomakāni sukhasamphassāni[Pg.42], sundarānīti attho. Dinnāni missā kitakā bhavantīti kitakakaṇṭakasadisāni lohapaṭṭasadisāni bhavanti. ‘‘Kīṭakā bhavantī’’ti vā pāṭho, khādakapāṇakavaṇṇāni bhavantīti attho.

他以二偈问。其中，“此为何报？”(kissa ayaṃ vipāko)即：“她现在所感受的，是何种业的果报？”“此女昔造何业？”(Ayaṃ nu kiṃ kammamakāsi nārī)即：“此女过去到底造了什么业？”“她恒食脓血”(yā sabbadā lohitapubbabhakkhā)即：“她总是以脓血为食，享用。”“新衣”(Navāni)即：“刚出现的崭新衣物。”“美衣”(subhāni)即：“美丽、悦目的。”“柔软衣”(mudūni)即：“触感舒适的。”“清净衣”(suddhāni)即：“颜色纯净的。”“毛绒衣”(lomasāni)即：“有毛的，触感舒适的，意即美丽的。”“皆成铁刺”(kitakā bhavanti)即：“变成像翅他迦(kitaka)的刺一样，像铁片一样。”或者读作“变成虫”(kīṭakā)，意即“变成啃食的生物。”

Evaṃ so devaputto tena bhikkhunā puṭṭho tāya purimajātiyā katakammaṃ pakāsento –

于是，那位天子应那位比丘之问，阐明她前世所造之业——

56.

56.

‘‘Bhariyā mamesā ahu bhadante, adāyikā maccharinī kadariyā;

Sā maṃ dadantaṃ samaṇabrāhmaṇānaṃ, akkosati ca paribhāsati ca.

“尊者，她曾是我的妻子，不乐布施、悭吝、鄙吝；当我布施给沙门、婆罗门时，她就辱骂、呵责我。

57.

57.

‘‘Gūthañca muttaṃ ruhirañca pubbaṃ, paribhuñja tvaṃ asuciṃ sabbakālaṃ;

Etaṃ te paralokasmiṃ hotu, vatthā ca te kitakasamā bhavantu;

Etādisaṃ duccaritaṃ caritvā, idhāgatā cirarattāya khādatī’’ti. –

“‘粪、尿、血与脓，你当恒食此不净之物！愿这在来世成为你的食物，愿你的衣裳也变成如虫一般！’她因行了这样的恶行，来到此地，长夜啃食。”

Dve gāthā abhāsi. Tattha adāyikāti kassaci kiñcipi adānasīlā. Maccharinī kadariyāti paṭhamaṃ maccheramalassa sabhāvena maccharinī, tāya ca punappunaṃ āsevanatāya thaddhamaccharinī, tāya kadariyā ahūti yojanā. Idāni tassā tameva kadariyataṃ dassento ‘‘sā maṃ dadanta’’ntiādimāha. Tattha etādisanti evarūpaṃ yathāvuttavacīduccaritādiṃ caritvā. Idhāgatāti imaṃ petalokaṃ āgatā, petattabhāvaṃ upagatā. Cirarattāya khādatīti cirakālaṃ gūthādimeva khādati. Tassā hi yenākārena akkuṭṭhaṃ, tenevākārena pavattamānampi phalaṃ. Yaṃ uddissa akkuṭṭhaṃ, tato aññattha pathaviyaṃ kamantakasaṅkhāte matthake asanipāto viya attano upari patati.

他说了两偈。其中，“不施者”(adāyikā)是指对任何人都不布施的习性。“悭吝”(maccharinī)、“鄙吝”(kadariyā)是指：首先，因悭吝垢染的本性而悭吝，又因一再习行而成为顽固的悭吝者，因此被称为鄙吝者，这是其连结。现在为了显示她的这种鄙吝，说了“当我布施时，她……”等等。其中，“如此”是指行如前所述的恶语等恶行。“来到此地”是指来到这个饿鬼界，获得了饿鬼的身份。“长夜啃食”是指长时间只吃粪便等。因为她以何种方式辱骂，果报就以同样的方式生起。她所发出的辱骂，就像一道看似落在别处的闪电，其果报却落在自己头上。

Evaṃ so devaputto tāya pubbe katakammaṃ kathetvā puna taṃ bhikkhuṃ āha – ‘‘atthi pana, bhante, koci upāyo imaṃ petalokato mocetu’’nti[Pg.43]? ‘‘Atthī’’ti ca vutte ‘‘kathetha, bhante’’ti. Yadi bhagavato ariyasaṅghassa ca ekasseva vā bhikkhuno dānaṃ datvā imissā uddisiyati, ayañca taṃ anumodati, evametissā ito dukkhato mutti bhavissatīti. Taṃ sutvā devaputto tassa bhikkhuno paṇītaṃ annapānaṃ datvā taṃ dakkhiṇaṃ tassā petiyā ādisi. Tāvadeva sā petī suhitā pīṇindriyā dibbāhārassa tittā ahosi. Puna tasseva bhikkhuno hatthe dibbasāṭakayugaṃ bhagavantaṃ uddissa datvā tañca dakkhiṇaṃ petiyā ādisi. Tāvadeva ca sā dibbavatthanivatthā dibbālaṅkāravibhūsitā sabbakāmasamiddhā devaccharāpaṭibhāgā ahosi. So ca bhikkhu tassa devaputtassa iddhiyā tadaheva sāvatthiṃ patvā jetavanaṃ pavisitvā bhagavato santikaṃ upagantvā vanditvā taṃ sāṭakayugaṃ datvā taṃ pavattiṃ ārocesi. Bhagavāpi tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

于是那位天子讲述了她过去所造的业后，再次问那位比丘：“尊者，有什么方法能让这位饿鬼脱离饿鬼界吗？”比丘回答“有”后，天子便说：“请尊者说。”比丘说：“如果向世尊和圣僧团，或只是一位比丘布施，并将此供养回向给她，而她也能随喜，这样她就能从这痛苦中解脱。”天子听后，便以精美饮食供养那位比丘，并将此供养回向给那位饿鬼。立刻，那位饿鬼就感到满足，诸根饱满，饱足于天界的食物。天子又将一双天衣，为世尊而供养到那位比丘手中，并将此供养回向给那位饿鬼。刹那间，那位饿鬼就身穿天衣，佩戴天界装饰，一切欲求皆得满足，变得像天女一样。那位比丘凭借天子的神通力，当天就到达舍卫城(Sāvatthī)，进入祇陀林(Jetavana)，来到世尊面前顶礼后，献上那双天衣，并报告了这件事的经过。世尊也以此事为缘起，为聚集的大众说法。这次说法对大众很有利益。

Mahāpesakārapetivatthuvaṇṇanā niṭṭhitā.

大织工女饿鬼事释义终。

10. Khallāṭiyapetivatthuvaṇṇanā

10. 秃头女饿鬼事释义

Kā nu antovimānasminti idaṃ satthari sāvatthiyaṃ viharante aññataraṃ khallāṭiyapetiṃ ārabbha vuttaṃ. Atīte kira bārāṇasiyaṃ aññatarā rūpūpajīvinī itthī abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā atimanoharakesakalāpī ahosi. Tassā hi kesā nīlā dīghā tanū mudū siniddhā vellitaggā dvihatthagayhā visaṭṭhā yāva mekhalā kalāpā olambanti. Taṃ tassā kesasobhaṃ disvā taruṇajano yebhuyyena tassaṃ paṭibaddhacitto ahosi. Athassā taṃ kesasobhaṃ asahamānā issāpakatā katipayā itthiyo mantetvā tassā eva paricārikadāsiṃ āmisena upalāpetvā tāya tassā kesūpapātanaṃ bhesajjaṃ dāpesuṃ. Sā kira dāsī taṃ bhesajjaṃ nhāniyacuṇṇena saddhiṃ payojetvā gaṅgāya nadiyā nhānakāle tassā adāsi[Pg.44]. Sā tena kesamūlesu temetvā udake nimujji, nimujjanamatteyeva kesā samūlā paripatiṃsu, sīsaṃ cassā tittakalābusadisaṃ ahosi. Atha sā sabbaso vilūnakesā luñcitamatthakā kapotī viya virūpā hutvā lajjāya antonagaraṃ pavisituṃ asakkontī vatthena sīsaṃ veṭhetvā bahinagare aññatarasmiṃ padese vāsaṃ kappentī katipāhaccayena apagatalajjā tato nivattetvā tilāni pīḷetvā telavaṇijjaṃ surāvaṇijjañca karontī jīvikaṃ kappesi. Sā ekadivasaṃ dvīsu tīsu manussesu surāmattesu mahāniddaṃ okkamantesu sithilabhūtāni tesaṃ nivatthavatthāni avahari.

“谁在天宫内？”这首偈颂，是导师住在舍卫城(Sāvatthī)时，就一位秃头女饿鬼(khallāṭiyapetī)而说的。据说，过去在波罗奈城(Bārāṇasī)，有一位以美色为生的女子，她容貌美丽，样貌悦人，仪态优雅，具有至上的美貌与肤色，并拥有一头极其迷人的秀发。她的头发乌黑、修长、纤细、柔软、光润，发梢微卷，发束垂至腰间，浓密得可用双手合握。年轻人看见她这美丽的头发，大多都对她心生爱慕。当时，有几个女人因嫉妒而无法忍受她美丽的头发，便商议后用财物引诱她的侍女，让她给女主人用一种能使头发脱落的药。据说那名女仆将药与洗浴粉混合，在女主人于恒河(Gaṅgā)沐浴时给了她。她用此涂抹，药水浸湿发根后，刚一潜入水中，头发就连根脱落，她的头变得像个苦葫芦。于是，她头发尽落，头顶光秃，丑陋得像一只鸽子，因羞愧而不敢进城，便用布包着头，在城外某处安顿下来。过了几天，她不再感到羞愧，便回到城里，靠着榨芝麻和贩卖油、酒维生。有一天，有两三个人喝醉了酒，陷入沉睡，她便偷走了他们松开的下衣。

Athekadivasaṃ sā ekaṃ khīṇāsavattheraṃ piṇḍāya carantaṃ disvā pasannacittā attano gharaṃ netvā paññatte āsane nisīdāpetvā telasaṃsaṭṭhaṃ doṇinimmajjaniṃ piññākamadāsi. So tassā anukampāya taṃ paṭiggahetvā paribhuñji. Sā pasannamānasā upari chattaṃ dhārayamānā aṭṭhāsi. So ca thero tassā cittaṃ pahaṃsento anumodanaṃ katvā pakkāmi. Sā ca itthī anumodanakāleyeva ‘‘mayhaṃ kesā dīghā tanū siniddhā mudū vellitaggā hontū’’ti patthanamakāsi.

有一天，她看见一位漏尽阿罗汉长老在乞食，心生欢喜，便带他到家中，在准备好的座位上让他坐下，供养了油渣饼和洗涤油器之水。长老出于怜悯接受了供养并食用。她内心欢喜，举着伞站在上方。长老为了令她心生欢喜，作了随喜后离开。那妇女在随喜的时候发愿说：“愿我的头发变得又长又细，又滑又软，发梢卷曲。”

Sā aparena samayena kālaṃ katvā missakakammassa phalena samuddamajjhe kanakavimāne ekikā hutvā nibbatti. Tassā kesā patthitākārāyeva sampajjiṃsu. Manussānaṃ sāṭakāvaharaṇena pana naggā ahosi. Sā tasmiṃ kanakavimāne punappunaṃ uppajjitvā ekaṃ buddhantaraṃ naggāva hutvā vītināmesi. Atha amhākaṃ bhagavati loke uppajjitvā pavattitavaradhammacakke anupubbena sāvatthiyaṃ viharante sāvatthivāsino sattasatā vāṇijā suvaṇṇabhūmiṃ uddissa nāvāya mahāsamuddaṃ otariṃsu. Tehi āruḷhā nāvā visamavātavegukkhittā ito cito ca paribbhamantī taṃ padesaṃ agamāsi. Atha sā vimānapetī saha vimānena tesaṃ attānaṃ dassesi. Taṃ disvā jeṭṭhavāṇijo pucchanto –

后来，她过一段时间后，因为混合业的果报，死后在海中央的黄金宫殿里独自投生。她的头发果然如她所愿般美好。但因为夺取人们衣服的缘故，她赤身裸体。她在那黄金宫殿里反复出生，就这样赤裸地度过了一个佛陀时期。之后，当我们的世尊在世间出现，转动殊胜法轮，次第地在舍卫城居住时，七百位舍卫城的商人为了前往金地(Suvaṇṇabhūmi)，乘船进入大海。他们乘坐的船被不规则的风浪抛掷，到处漂流，到达那个地方。于是，那个宫殿女鬼连同宫殿一起向他们显现。商队首领看见后问道：

58.

58.

‘‘Kā nu antovimānasmiṃ, tiṭṭhantī nūpanikkhami;

Upanikkhamassu bhadde, passāma taṃ bahiṭṭhita’’nti. –

“天宫之内谁人立，为何不肯出宫门？贤善女子请现身，我等愿见汝在外。”

Gāthamāha[Pg.45]. Tattha kā nu antovimānasmiṃ tiṭṭhantīti vimānassa anto abbhantare tiṭṭhantī kā nu tvaṃ, kiṃ manussitthī, udāhu amanussitthīti pucchati. Nūpanikkhamīti vimānato na nikkhami. Upanikkhamassu, bhadde, passāma taṃ bahiṭṭhitanti, bhadde, taṃ mayaṃ bahi ṭhitaṃ passāma daṭṭhukāmamhā, tasmā vimānato nikkhamassu. ‘‘Upanikkhamassu bhaddante’’ti vā pāṭho, bhaddaṃ te atthūti attho.

他说了此偈。其中，“天宫之内谁人立”是问：站在天宫内部深处的你究竟是谁？是人间的女子还是非人间的女子？“为何不肯出宫门”是指没有从天宫出来。“贤善女子请现身，我等愿见汝在外”是说：贤善女子啊，我们想看看你站在外面的样子，所以请你从天宫出来吧。另有版本作“Upanikkhamassu bhaddante”，意思是“愿你吉祥”。

Athassa sā attano bahi nikkhamisuṃ asakkuṇeyyataṃ pakāsentī –

于是，她向他表明自己无法出来——

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59.

‘‘Aṭṭīyāmi harāyāmi, naggā nikkhamituṃ bahi;

Kesehamhi paṭicchannā, puññaṃ me appakaṃ kata’’nti. –

“我心焦灼，深感羞惭，赤身裸体怎出行？幸有长发可蔽体，奈何福德少。”

Gāthamāha. Tattha aṭṭīyāmīti naggā hutvā bahi nikkhamituṃ aṭṭikā dukkhitā amhi. Harāyāmīti lajjāmi. Kesehamhi paṭicchannāti kesehi amhi ahaṃ paṭicchāditā pārutasarīrā. Puññaṃ me appakaṃ katanti appakaṃ parittaṃ mayā kusalakammaṃ kataṃ, piññākadānamattanti adhippāyo.

偈中说“我苦恼”，是说我因赤身裸体而苦恼，为出门而感到痛苦；“我羞耻”，是说我感到羞愧；“我被头发遮盖”，是说我被头发遮盖，身体被遮住；“我做的功德很少”，是说我做的善业很少，其意为只布施了油渣饼之类的东西。

Athassā vāṇijo attano uttarisāṭakaṃ dātukāmo –-

这时，商人想要把自己的上衣给她。

60.

60.

‘‘Handuttarīyaṃ dadāmi te, idaṃ dussaṃ nivāsaya;

Idaṃ dussaṃ nivāsetvā, ehi nikkhama sobhane;

Upanikkhamassu bhadde, passāma taṃ bahiṭṭhita’’nti. –

“来，我将这件外衣给你，请穿上这件衣裳。穿上此衣后，出来吧，美人！出来吧，善女子，让我们看看站在外面的你。”

Gāthamāha. Tattha handāti gaṇha. Uttarīyanti upasaṃbyānaṃ uttarisāṭakanti attho. Dadāmi teti tuyhaṃ dadāmi. Idaṃ dussaṃ nivāsayāti idaṃ mama uttarisāṭakaṃ tvaṃ nivāsehi. Sobhaneti sundararūpe.

偈中说：“handa”是“拿着”的意思。“uttarīyaṃ”是披单或上衣，意即外衣。“dadāmi te”是“我给你”的意思。“idaṃ dussaṃ nivāsaya”是“请你穿上我这件外衣”。“sobhane”是“美人”的意思。

Evañca pana vatvā attano uttarisāṭakaṃ tassā upanesi, sā tathā diyyamānassa attano anupakappanīyatañca, yathā diyyamānaṃ upakappati, tañca dassentī –

说完这些话后，商人将自己的上衣递给她。而她则表明，这样直接给予的衣服对她不适用，并展示了如何给予才能使之适用——

61.

61.

‘‘Hatthena hatthe te dinnaṃ, na mayhaṃ upakappati;

Esetthupāsako saddho, sammāsambuddhasāvako.

“你亲手递到我手中的布施，于我实不相宜；此地有位具信的优婆塞，是正等觉佛陀的声闻弟子。

62.

62.

‘‘Etaṃ acchādayitvāna, mama dakkhiṇamādisa;

Tathāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī’’ti. –

“请将此衣给他穿上，并将功德回向于我；如是，我将安乐，所有欲求皆满足。”

Gāthādvayamāha[Pg.46]. Tattha hatthena hatthe te dinnaṃ, na mayhaṃ upakappatīti, mārisa, tava hatthena mama hatthe tayā dinnaṃ na mayhaṃ upakappati na viniyujjati, upabhogayoggaṃ na hotīti attho. Esetthupāsako saddhoti eso ratanattayaṃ uddissa saraṇagamanena upāsako kammaphalasaddhāya ca samannāgatattā saddho ettha etasmiṃ janasamūhe atthi. Etaṃ acchādayitvāna, mama dakkhiṇamādisāti etaṃ upāsakaṃ mama diyyamānaṃ sāṭakaṃ paridahāpetvā taṃ dakkhiṇaṃ mayhaṃ ādisa pattidānaṃ dehi. Tathāhaṃ sukhitā hessanti tathā kate ahaṃ sukhitā dibbavatthanivatthā sukhappattā bhavissāmīti.

（她）说了两首偈颂。其中“你亲手递到我手中的布施，于我实不相宜”的意思是：朋友，你亲手递到我手中的东西，于我不相宜，无法使用，不适合享用。“此地有位具信的优婆塞”是说：这位优婆塞，因皈依三宝，且具足业果正信，故为信者，他就在这人群之中。“请将此衣给他穿上，并将功德回向于我”是说：请让那位优婆塞穿上这件为我而施的衣裳，然后将那份功德回向于我，即将功德转让给我。“如是我将安乐”的意思是：这样做之后，我将身穿天衣，获得安乐。

Taṃ sutvā vāṇijā taṃ upāsakaṃ nhāpetvā vilimpetvā vatthayugena acchādesuṃ. Tamatthaṃ pakāsentā saṅgītikārā –

商人们听了后，给那位优婆塞沐浴、涂香，并给他穿上一对衣服。为了说明此事，结集者们说道：

63.

63.

‘‘Tañca te nhāpayitvāna, vilimpetvāna vāṇijā;

Vatthehacchādayitvāna, tassā dakkhiṇamādisuṃ.

“商人们为他沐浴、涂香，为他穿上衣服，并将功德回向给她。

64.

64.

‘‘Samanantarānuddiṭṭhe, vipāko udapajjatha;

Bhojanacchādanapānīyaṃ, dakkhiṇāya idaṃ phalaṃ.

“回向刚一完成，果报随即生起：食物、衣服和饮品——这便是那份功德的果实。

65.

65.

‘‘Tato suddhā sucivasanā, kāsikuttamadhārinī;

Hasantī vimānā nikkhami, dakkhiṇāya idaṃ phala’’nti. –

“其后，她变得清净，身穿洁净的衣裳，穿着最上等的迦尸(Kāsika)衣；她微笑着从天宫中走出，（说道：）‘这便是那份功德的果实！’”

Tisso gāthāyo avocuṃ.

（结集者们）说了三首偈颂。

63. Tattha tanti taṃ upāsakaṃ. Ca-saddo nipātamattaṃ. Teti te vāṇijāti yojanā. Vilimpetvānāti uttamena gandhena vilimpetvā. Vatthehacchādayitvānāti vaṇṇagandharasasampannaṃ sabyañjanaṃ bhojanaṃ bhojetvā nivāsanaṃ uttarīyanti dvīhi vatthehi acchādesuṃ, dve vatthāni adaṃsūti attho. Tassā dakkhiṇamādisunti tassā petiyā taṃ dakkhiṇaṃ ādisiṃsu.

63. 其中，“taṃ”指那位优婆塞。“ca”仅为语助词。“te”在此处指“那些商人”。“vilimpetvāna”意为涂抹上等的香料。“vatthehacchādayitvāna”是指，在让他享用了色香味俱全、配菜丰富的食物后，他们给他穿上了下衣和上衣这两件衣服，意思是他们给了他两件衣服。“tassā dakkhiṇamādisuṃ”是指他们将那份功德回向给那位女饿鬼(petī)。

64. Samanantarānuddiṭṭheti anū-ti nipātamattaṃ, tassā dakkhiṇāya uddiṭṭhasamanantarameva. Vipāko udapajjathāti tassā petiyā vipāko dakkhiṇāya [Pg.47] phalaṃ uppajji. Kīdisoti petī āha bhojanacchādanapānīyanti. Nānappakāraṃ dibbabhojanasadisaṃ bhojanañca nānāvirāgavaṇṇasamujjalaṃ dibbavatthasadisaṃ vatthañca anekavidhaṃ pānakañca dakkhiṇāya idaṃ īdisaṃ phalaṃ udapajjathāti yojanā.

64. “Samanantarānuddiṭṭhe”中的“anū”仅为语助词，意为紧随其后，即在那份功德被回向之后立即发生。“Vipāko udapajjatha”是指那位女饿鬼的果报，即功德的果实生起了。“是怎样的呢？”女饿鬼说道：“食物、衣服和饮品。”（此果报是）各种如同天食的食物，各种色彩鲜艳、光彩夺目如同天衣的衣服，以及多种多样的饮品。应如是理解：“这便是因那份功德而生起的此等果报”。

65. Tatoti yathāvuttabhojanādipaṭilābhato pacchā. Suddhāti nhānena suddhasarīrā. Sucivasanāti suvisuddhavatthanivatthā. Kāsikuttamadhārinīti kāsikavatthatopi uttamavatthadhārinī. Hasantīti ‘‘passatha tāva tumhākaṃ dakkhiṇāya idaṃ phalavisesa’’nti pakāsanavasena hasamānā vimānato nikkhami.

65. “Tato”（其后）是指在获得了如前所述的食物等之后。“Suddhā”（清净）是指因沐浴而身体清净。“Sucivasanā”（身穿洁净的衣裳）是指穿着非常洁净的衣服。“Kāsikuttamadhārinī”（穿着最上等的迦尸衣）是指穿着比迦尸衣更上等的衣服。“Hasantī”（微笑着）是指她为了宣示“请看，这便是你们那份功德的殊胜果报！”而微笑着从天宫中走出。

Atha te vāṇijā evaṃ paccakkhato puññaphalaṃ disvā acchariyabbhutacittajātā tasmiṃ upāsake sañjātagāravabahumānā katañjalī taṃ payirupāsiṃsu. Sopi te dhammakathāya bhiyyosomattāya pasādetvā saraṇesu ca sīlesu ca patiṭṭhāpesi. Te tāya vimānapetiyā katakammaṃ –

那时，那些商人亲眼见到善业的果报后，生起稀有与惊奇之心，对那位优婆塞生起敬重与崇敬，合掌恭敬地侍奉他。那位优婆塞也以法谈使他们更加欢喜与净信，并使他们在皈依与戒行上得以安住。于是，他们询问那位天宫女饿鬼所造的业——

66.

66.

‘‘Sucittarūpaṃ ruciraṃ, vimānaṃ te pabhāsati;

Devate pucchitācikkha, kissa kammassidaṃ phala’’nti. –

“天女，你的天宫装饰精美、悦意可爱、光芒四射。我们问你，请告诉我们：这是何种业的果报？”

Imāya gāthāya pucchiṃsu. Tattha sucittarūpanti hatthiassaitthipurisādivasena ceva mālākammalatākammādivasena ca suṭṭhu vihitacittarūpaṃ. Ruciranti ramaṇīyaṃ dassanīyaṃ. Kissa kammassidaṃ phalanti kīdisassa kammassa, kiṃ dānamayassa udāhu sīlamayassa idaṃ phalanti attho.

他们用这首偈颂询问。其中，“Sucittarūpaṃ”（装饰精美）是指以象、马、男女等，以及花环、蔓草等图案，精巧制作的装饰。“Ruciraṃ”（悦意可爱）是指令人喜爱、值得一看的。“Kissa kammassidaṃ phalaṃ”（这是何种业的果报）的意思是：这是何种业的果报？是布施所生，还是持戒所生？

Sā tehi evaṃ puṭṭhā ‘‘mayā katassa parittakassa kusalakammassa tāva idaṃ phalaṃ, akusalakammassa pana āyatiṃ niraye edisaṃ bhavissatī’’ti tadubhayaṃ ācikkhantī –

她被他们这样问后，便开始说明善恶二业的果报，即：这首先是我所做的微小善业的果报，而恶业的果报未来将在地狱中如此显现。于是她说道——

67.

67.

‘‘Bhikkhuno caramānassa, doṇinimmajjaniṃ ahaṃ;

Adāsiṃ ujubhūtassa, vippasannena cetasā.

“我曾以清净心，将一块油渣饼布施给了一位正在行脚的、正直的比丘。

68.

68.

‘‘Tassa kammassa kusalassa, vipākaṃ dīghamantaraṃ;

Anubhomi vimānasmiṃ, tañca dāni parittakaṃ.

“那善业的果报，我已在天宫中长久地享受，而如今它已所剩无几。

69.

69.

‘‘Uddhaṃ [Pg.48] catūhi māsehi, kālaṃkiriyā bhavissati;

Ekantakaṭukaṃ ghoraṃ, nirayaṃ papatissahaṃ.

“四个月后，我将命终；我将堕入极苦、可怖的地狱。

70.

70.

‘‘Catukkaṇṇaṃ catudvāraṃ, vibhattaṃ bhāgaso mitaṃ;

Ayopākārapariyantaṃ, ayasā paṭikujjitaṃ.

“那地狱四角四门，按部分划分，且经衡量；铁墙围绕，以铁覆盖。

71.

71.

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

“其铁地炽燃，充满烈焰；周匝百由旬，恒常遍布。

72.

72.

‘‘Tatthāhaṃ dīghamaddhānaṃ, dukkhaṃ vedissa vedanaṃ;

Phalañca pāpakammassa, tasmā socāmahaṃ bhusa’’nti. – gāthāyo abhāsi;

“于此我将长久地感受痛苦；此乃恶业之果报，故我深感忧戚。”——她如此说了这些偈颂。

67. Tattha bhikkhuno caramānassāti aññatarassa bhinnakilesassa bhikkhuno bhikkhāya carantassa. Doṇinimmajjaninti vissandamānatelaṃ piññākaṃ. Ujubhūtassāti cittajimhavaṅkakuṭilabhāvakarānaṃ kilesānaṃ abhāvena ujubhāvappattassa. Vippasannena cetasāti kammaphalasaddhāya suṭṭhu pasannena cittena.

67. 于此，“bhikkhuno caramānassa”（正在行走的比丘）是指某位烦恼已断的比丘正在行乞。“Doṇinimmajjaniṃ”是指渗出油的油渣。“ujubhūtassa”（正直者）是指由于没有导致心弯曲、歪斜、扭曲的烦恼，而达到正直状态者。“vippasannena cetasā”（以清净心）是指因对业果的信心而心极度清净。

68-69. Dīghamantaranti ma-kāro padasandhikaro, dīghaantaraṃ dīghakālanti attho. Tañca dāni parittakanti tañca puññaphalaṃ vipakkavipākattā kammassa idāni parittakaṃ appāvasesaṃ, na cireneva ito cavissāmīti attho. Tenāha ‘‘uddhaṃ catūhi māsehi, kālaṃkiriyā bhavissatī’’ti catūhi māsehi uddhaṃ catunnaṃ māsānaṃ upari pañcame māse mama kālaṃkiriyā bhavissatīti dasseti. Ekantakaṭukanti ekanteneva aniṭṭhachaphassāyatanikabhāvato ekantadukkhanti attho. Ghoranti dāruṇaṃ. Nirayanti natthi ettha ayo sukhanti katvā ‘‘niraya’’nti laddhanāmaṃ narakaṃ. Papatissahanti papahissāmi ahaṃ.

68-69. “长久”(dīghamantaraṃ)中的“ma”是词语连接符，意思是长久的时间。“如今已微少”(tañca dāni parittakaṃ)是指这个福报，由于业已成熟并结果，如今所剩无几，意思是“我将不久后从这里死去”。因此说“四个月后，我将命终”(uddhaṃ catūhi māsehi, kālaṃkiriyā bhavissati)，意思是四个月之后，即第五个月我将命终。“极苦”(ekantakaṭukaṃ)是指完全是不可喜的六触处，即完全是痛苦的。“可怖”(ghoraṃ)是指可怕的。“地狱”(niraya)是指那里没有快乐，因此得名“地狱”(naraka)。“我将堕入”(papatissahaṃ)是指我将坠落。

70. ‘‘Niraya’’nti cettha avīcimahānirayassa adhippetattā taṃ sarūpato dassetuṃ ‘‘catukkaṇṇa’’ntiādimāha. Tattha catukkaṇṇanti catukkoṇaṃ. Catudvāranti catūsu disāsu catūhi dvārehi yuttaṃ. Vibhattanti suṭṭhu vibhattaṃ.

70. “地狱”(niraya)在这里是指阿鼻大那落迦(Avīci mahāniraya)，为了从形态上展示它，所以说了“四角”等。其中，“四角”(catukkaṇṇaṃ)是指四方形。“四门”(catudvāraṃ)是指在四个方向有四个门。“分明”(vibhattaṃ)是指划分得很清楚。

Bhāgasoti [Pg.49] bhāgato. Mitanti tulitaṃ. Ayopākārapariyantanti ayomayena pākārena parikkhittaṃ. Ayasā paṭikujjitanti ayopaṭaleneva upari pihitaṃ.

“按部分”(bhāgaso)是指按部分而言。“衡量”(mitaṃ)是指衡量过的。“铁墙围绕”(ayopākārapariyantaṃ)是指被铁墙围绕着。“以铁覆盖”(ayasā paṭikujjitaṃ)是指上面用铁板覆盖着。

71-72. Tejasā yutāti samantato samuṭṭhitajālena mahatā agginā nirantaraṃ samāyutajālā. Samantā yojanasatanti evaṃ pana samantā bahi sabbadisāsu yojanasataṃ yojanānaṃ sataṃ. Sabbadāti sabbakālaṃ. Pharitvā tiṭṭhatīti byāpetvā tiṭṭhati. Tatthāti tasmiṃ mahāniraye. Vedissanti vedissāmi anubhavissāmi. Phalañca pāpakammassāti idaṃ īdisaṃ dukkhānubhavanaṃ mahā evaṃ katassa pāpassa kammassa phalanti attho.

71-72. “充满光焰”(tejasā yutā)是指从四面八方升起的巨大火焰，与无间断的火焰网相连。“周匝百由旬”(samantā yojanasataṃ)是指像这样向外，在所有方向上各一百由旬。“恒常”(sabbadā)是指一切时候。“遍布而住”(pharitvā tiṭṭhati)是指遍布而存在。“在那里”(tatthā)是指在那大地狱中。“我将感受”(vedissaṃ)是指我将体验。“恶业的果报”(phalañca pāpakammassa)是指如此巨大的痛苦体验，是如此造作的恶业的果报。

Evaṃ tāya attanā katakammaphale āyatiṃ nerayikabhaye ca pakāsite so upāsako karuṇāsañcoditamānaso ‘‘handassāhaṃ patiṭṭhā bhaveyya’’nti cintetvā āha – ‘‘devate, tvaṃ mayhaṃ ekassa dānavasena sabbakāmasamiddhā uṭṭhārasampattiyuttā jātā, idāni pana imesaṃ upāsakānaṃ dānaṃ datvā satthu ca guṇe anussaritvā nirayūpapattito muccissasī’’ti. Sā petī haṭṭhatuṭṭhā ‘‘sādhū’’ti vatvā te dibbena annapānena santappetvā dibbāni vatthāni nānāvidhāni ratanāni ca adāsi, bhagavantañca uddissa dibbaṃ dussayugaṃ tesaṃ hatthe datvā ‘‘aññatarā, bhante, vimānapetī bhagavato pāde sirasā vandatīti sāvatthiṃ gantvā satthāraṃ mama vacanena vandathā’’ti vandanañca pesesi, tañca nāvaṃ attano iddhānubhāvena tehi icchitapaṭṭanaṃ taṃ divasameva upanesi.

如此，在那女子显现了自己所造的业果和未来在地狱的恐怖之后，那位优婆塞心生悲悯，想：“我应当成为她的依靠。”于是说道：“天女，你因布施我一人而获得一切欲望的圆满、具备丰厚的财富。现在，若你布施给这些优婆塞，并忆念导师的功德，便能免于堕落地狱。”那女鬼欢喜愉悦，说：“善哉！”，便用天界的饮食使他们满足，并布施了天衣和各种珍宝。她又为世尊奉上了一双天衣，交给他们，说：“尊者，请你们到舍卫城(Sāvatthī)后，代我向世尊问候，说‘一位天宫女鬼(vimānapetī)顶礼世尊的双足’。”她还运用自己的神通力，使那艘船当天便抵达了他们所期望的港口。

Atha te vāṇijā tato paṭṭanato anukkamena sāvatthiṃ patvā jetavanaṃ pavisitvā satthu taṃ dussayugaṃ datvā vandanañca nivedetvā ādito paṭṭhāya taṃ pavattiṃ bhagavato ārocesuṃ. Satthā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya vitthārena dhammaṃ desesi, sā desanā mahājanassa sātthikā jātā. Te pana upāsakā dutiyadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā tassā dakkhiṇamādisiṃsu. Sā ca tato petalokato cavitvā vividharatanavijjotite tāvatiṃsabhavane kanakavimāne accharāsahassaparivārā nibbattīti.

于是，那些商人从那港口出发，次第到达舍卫城，进入祇陀林，将那双布供养给导师，礼拜后，从头到尾将那件事的经过禀告给世尊。导师将那件事情作为缘起，为在场的会众详细地说法，那说法对大众很有利益。那些优婆塞第二天供养以佛陀为首的比丘僧团盛大的布施，并将功德回向给她。她从那饿鬼界死后，转生到充满各种珍宝光辉的三十三天，在那黄金宫殿中出生，有一千名天女围绕。

Khallāṭiyapetivatthuvaṇṇanā niṭṭhitā.

秃头女饿鬼事释义终。

11. Nāgapetavatthuvaṇṇanā

11. 象饿鬼事释义

Puratova [Pg.50] setena paleti hatthināti idaṃ satthari jetavane viharante dve brāhmaṇapete ārambha vuttaṃ. Āyasmā kira saṃkicco sattavassiko khuraggeyeva arahattaṃ patvā sāmaṇerabhūmiyaṃ ṭhito tiṃsamattehi bhikkhūhi saddhiṃ araññāyatane vasanto tesaṃ bhikkhūnaṃ pañcannaṃ corasatānaṃ hatthato āgataṃ maraṇampi bāhitvā te ca core dametvā pabbājetvā satthu santikaṃ agamāsi. Satthā tesaṃ bhikkhūnaṃ dhammaṃ desesi, desanāvasāne te bhikkhū arahattaṃ pāpuṇiṃsu. Athāyasmā saṃkicco paripuṇṇavasso laddhūpasampado tehi pañcahi bhikkhusatehi saddhiṃ bārāṇasiṃ gantvā isipatane vihāsi. Manussā therassa santikaṃ gantvā dhammaṃ sutvā pasannamānasā vīthipaṭipāṭiyā vaggavaggā hutvā āgantukadānaṃ adaṃsu. Tattha aññataro upāsako manusse niccabhatte samādapesi, te yathābalaṃ niccabhattaṃ paṭṭhapesuṃ.

“白象在前方行进”，是导师住在祇陀林时，为两位婆罗门饿鬼所说的话。据说，具寿僧吉沙(Saṅkicca)七岁时即已证得阿罗汉果，但他仍是沙弥，与大约三十位比丘一同住在森林住所。他不仅从五百盗贼手中救了那些比丘免于死亡，还调伏了那些盗贼，令他们出家，然后回到导师座下。导师为那些比丘宣讲了佛法，说法结束后，那些比丘都证得了阿罗汉果。之后，具寿僧吉沙年岁已足，获得具足戒，与这五百位比丘一同前往波罗奈城(Bārāṇasī)，居住在仙人堕处。人们去见长老，听闻佛法后心生欢喜，便成群结队、按次序地前来供养。其中一位优婆塞劝导众人供养常食，他们便依据各自能力开始供养常食。

Tena ca samayena bārāṇasiyaṃ aññatarassa micchādiṭṭhikassa brāhmaṇassa dve puttā ekā ca dhītā ahesuṃ. Tesu jeṭṭhaputto tassa upāsakassa mitto ahosi. So taṃ gahetvā āyasmato saṃkiccassa santikaṃ agamāsi. Āyasmā saṃkicco tassa dhammaṃ desesi. So muducitto ahosi. Atha naṃ so upāsako āha – ‘‘tvaṃ ekassa bhikkhuno niccabhattaṃ dehī’’ti. ‘‘Anāciṇṇaṃ amhākaṃ brāhmaṇānaṃ samaṇānaṃ sakyaputtiyānaṃ niccabhattadānaṃ, tasmā nāhaṃ dassāmī’’ti. ‘‘Kiṃ mayhampi bhattaṃ na dassasī’’ti? ‘‘Kathaṃ na dassāmī’’ti āha. ‘‘Yadi evaṃ yaṃ mayhaṃ desi, taṃ ekassa bhikkhussa dehī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā dutiyadivase pātova vihāraṃ gantvā ekaṃ bhikkhuṃ ānetvā bhojesi.

那时，在波罗奈城，有一位持邪见的婆罗门，他有两个儿子和一个女儿。他们之中，长子是那位优婆塞的朋友。那位优婆塞带着他去到具寿僧吉沙那里。具寿僧吉沙为他说法，他变得内心柔软。于是那位优婆塞对他说：“你应当布施一位比丘常食。”“我们婆罗门没有向沙门释子布施常食的习惯，因此我不布施。”“难道连我的食物你也不给吗？”“怎么会不给呢？”“如果这样，就把你预备给我的食物布施给一位比丘吧。”他回答说：“好的”，然后第二天一大早去到寺院，请来一位比丘供养食物。

Evaṃ gacchante kāle bhikkhūnaṃ paṭipattiṃ disvā dhammañca suṇitvā tassa kaniṭṭhabhātā ca bhaginī ca sāsane abhippasannā puññakammaratā ca ahesuṃ. Evaṃ te tayo janā yathāvibhavaṃ dānāni dentā samaṇabrāhmaṇe sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ. Mātāpitaro pana nesaṃ assaddhā [Pg.51] appasannā samaṇabrāhmaṇesu agāravā puññakiriyāya anādarā acchandikā ahesuṃ. Tesaṃ dhītaraṃ dārikaṃ mātulaputtassatthāya ñātakā vāresuṃ. So ca āyasmato saṃkiccassa santike dhammaṃ sutvā saṃvegajāto pabbajitvā niccaṃ attano mātu-gehaṃ bhuñjituṃ gacchati. Taṃ mātā attano bhātu-dhītāya dārikāya palobheti. Tena so ukkaṇṭhito hutvā upajjhāyaṃ upasaṅgamitvā āha – ‘‘uppabbajissāmahaṃ, bhante, anujānātha ma’’nti. Upajjhāyo tassa upanissayasampattiṃ disvā āha – ‘‘sāmaṇera, māsamattaṃ āgamehī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā māse atikkante tatheva ārocesi. Upajjhāyo puna ‘‘aḍḍhamāsaṃ āgamehī’’ti āha. Aḍḍhamāse atikkante tatheva vutte puna ‘‘sattāhaṃ āgamehī’’ti āha. So ‘‘sādhū’’ti paṭissuṇi. Atha tasmiṃ antosattāhe sāmaṇerassa mātulāniyā gehaṃ vinaṭṭhacchadanaṃ jiṇṇaṃ dubbalakuṭṭaṃ vātavassābhihataṃ paripati. Tattha brāhmaṇo brāhmaṇī dve puttā ghītā ca gehena ajjhotthaṭā kālamakaṃsu. Tesu brāhmaṇo brāhmaṇī ca petayoniyaṃ nibbattiṃsu, dve puttā dhītā ca bhummadevesu. Tesu jeṭṭhaputtassa hatthiyānaṃ nibbatti, kaniṭṭhassa assatarīratho, dhītāya suvaṇṇasivikā. Brāhmaṇo ca brāhmaṇī ca mahante mahante ayomuggare gahetvā aññamaññaṃ ākoṭenti, abhihataṭṭhānesu mahantā mahantā ghaṭappamāṇā gaṇḍā uṭṭhahitvā muhutteneva pacitvā paribhedappattā honti. Te aññamaññassa gaṇḍe phāletvā kodhābhibhūtā nikkaruṇā pharusavacanehi tajjentā pubbalohitaṃ pivanti, na ca tittiṃ paṭilabhanti.

随着时间的推移，在见到比丘们的行持并听闻法后，他的弟弟和妹妹对教法生起了净信，乐于行福业。就这样，他们三人随各自的能力行布施，恭敬、尊重、礼敬、供养沙门与婆罗门。然而，他们的父母没有信心、没有净信，不恭敬沙门与婆罗门，不重视福业，亦无意愿。亲属们为他们的女儿向她表兄提亲。而那位表兄在具寿僧吉蹉(Saṃkicca)处听闻法后，生起悚惧而出家，并常去他母亲家接受食物。他的母亲便用她的侄女，即那位女孩，来引诱他。因此他感到不满，前往戒师处说：“尊者，我想要还俗，请允许我。”戒师见到他有足够的依止善缘，便说：“沙弥，再等一个月吧。”他应诺“好的”。一个月过去后，他又同样地禀告。戒师又说：“再等半个月吧。”半个月过去后，当他同样说起时，戒师又说：“再等七天吧。”他应诺“好的”。于是在那七天之内，那位沙弥的姨母家，屋顶毁坏，墙壁老旧脆弱，被风雨摧毁而倒塌了。在那里，婆罗门、婆罗门女、两个儿子和女儿被房子压覆而死。他们当中，婆罗门与婆罗门女投生于饿鬼界，两个儿子和女儿则投生于地居天。他们当中，长子得到了一头大象坐骑，次子得到了一辆骡车，女儿得到了一顶黄金轿子。而婆罗门与婆罗门女则拿着巨大的铁锤互相捶打，在被击打处生起如水缸般巨大的脓包，片刻间即成熟并破裂。他们被愤怒所征服，毫无悲悯，以粗恶语互相恐吓，撕裂对方的脓包，饮其脓血，却得不到满足。

Atha sāmaṇero ukkaṇṭhābhibhūto upajjhāyaṃ upasaṅkamitvā āha – ‘‘bhante, mayā paṭiññātadivasā vītivattā, gehaṃ gamissāmi, anujānātha ma’’nti. Atha naṃ upajjhāyo ‘‘atthaṅgate sūriye kālapakkhacātuddasiyā pavattamānāya ehī’’ti vatvā isipatanavihārassa piṭṭhipassena thokaṃ gantvā aṭṭhāsi. Tena ca samayena te dve devaputtā saddhiṃ bhaginiyā teneva maggena yakkhasamāgamaṃ sambhāvetuṃ gacchanti, tesaṃ pana mātāpitaro muggarahatthā pharusavācā kāḷarūpā ākulākulalūkhapatitakesabhārā aggidaḍḍhatālakkhandhasadisā [Pg.52] vigalitapubbalohitā valitagattā ativiya jegucchabībhacchadassanā te anubandhanti.

这时，沙弥被不满所征服，前往戒师处说：“尊者，我承诺的日子已经过去了，我要回家了，请允许我。”于是戒师对他说：“等太阳下山，在黑月第十四日时前来。”说完，他走到仙人堕处(Isipatana)精舍后面不远处站着。就在那时，那两位天子连同他们的妹妹，正沿着那条路前去参加夜叉(yakkha)集会。而他们的父母，手持铁锤，口出恶言，身形黝黑，头发蓬乱粗糙下垂，如同被火烧焦的棕榈树干，脓血流淌，身体扭曲，其貌极其可厌可怖，正跟在他们后面。

Athāyasmā saṃkicco yathā so sāmaṇero te sabbe gacchante passati, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharitvā sāmaṇeraṃ āha – ‘‘passasi tvaṃ, sāmaṇera, ime gacchante’’ti? ‘‘Āma, bhante, passāmī’’ti. ‘‘Tena hi imehi katakammaṃ paṭipucchā’’ti. So hatthiyānādīhi gacchante anukkamena paṭipucchi. Te āhaṃsu – ‘‘ye pacchato petā āgacchanti, te paṭipucchā’’ti. Sāmaṇero te pete gāthāhi ajjhabhāsi –

于是具寿僧吉蹉施行神通，让那位沙弥能看见所有那些正在行进的人，然后对沙弥说：“沙弥，你看见这些正在行进的人吗？”“是的，尊者，我看见了。”“那么，去问他们造了什么业。”于是他依次询问那些乘着大象坐骑等前行的人。他们说：“去问那些跟在后面的饿鬼吧。”沙弥便以偈颂对那些饿鬼说道：

73.

73.

‘‘Puratova setena paleti hatthinā, majjhe pana assatarīrathena;

Pacchā ca kaññā sivikāya nīyati, obhāsayantī dasa sabbaso disā.

“前方，一头白象行进；中间，则是一辆骡车；在后，一位少女由轿运载，光芒遍照所有十方。

74.

74.

‘‘Tumhe pana muggarahatthapāṇino, rudaṃmukhā chinnapabhinnagattā;

Manussabhūtā kimakattha pāpaṃ, yenaññamaññassa pivātha lohita’’nti.

“而你们手持铁锤，面带哭容，肢体断裂破碎；当曾是人时，造了什么恶业，以致于要互饮彼此的血？”

Tattha puratoti sabbapaṭhamaṃ. Setenāti paṇḍarena. Paletīti gacchati. Majjhe panāti hatthiṃ āruḷhassa sivikaṃ āruḷhāya ca antare. Assatarīrathenāti assatarīyuttena rathena paletīti yojanā. Nīyatīti vahīyati. Obhāsayantī dasa sabbaso disāti sabbato samantato sabbā dasa disā attano sarīrappabhāhi vatthābharaṇādippabhāhi ca vijjotayamānā. Muggarahatthapāṇinoti muggarā hatthasaṅkhātesu pāṇīsu yesaṃ te muggarahatthapāṇino, bhūmisaṇhakaraṇīyādīsu pāṇivohārassa labbhamānattā hatthasaddena pāṇi eva visesito. Chinnapabhinnagattāti muggarappahārena tattha tattha chinnapabhinnasarīrā. Pivāthāti pivatha.

其中，“在前面”(purato)意为最先。“以白色”(setena)意为以洁白。“行进”(paleti)意为去。“在中间”(majjhe pana)意为在骑象者与坐轿者之间。“以骡车”(assatarīrathena)应结合为“以套着骡子的车行进”。“被运送”(nīyati)意为被载运。“照耀所有十方”(obhāsayantī dasa sabbaso disā)意为以自身及衣饰的光辉，照亮所有十个方向。“手持铁锤者”(muggarahatthapāṇino)，其铁锤在手中，且此处“手”(hattha)与“掌”(pāṇi)同义。“肢体断裂破碎”(chinnapabhinnagatta)意为被铁锤击打后，身体各处断裂破碎。“饮吧”(pivātha)即是“你们饮”(pivatha)。

Evaṃ sāmaṇerena puṭṭhā te petā sabbaṃ taṃ

沙弥如此询问后，那些饿鬼便说了所有那些事。

Pavattiṃ catūhi gāthāhi paccabhāsiṃsu –

他们用四首偈颂答复了那件事的经过——

75.

75.

‘‘Puratova [Pg.53] yo gacchati kuñjarena, setena nāgena catukkamena;

Amhāka putto ahu jeṭṭhako so, dānāni datvāna sukhī pamodati.

“那在前面乘着四足白色大象行进的，是我们的长子。他曾行布施，如今快乐欢喜。

76.

76.

‘‘Yo yo majjhe assatarīrathena, catubbhi yuttena suvaggitena;

Amhāka putto ahu majjhimo so, amaccharī dānapatī virocati.

“那在中间乘坐四骡所拉、步伐优美的车子者，是我们的次子。他不吝啬，是布施主，焕发光彩。

77.

77.

‘‘Yā sā ca pacchā sivikāya nīyati, nārī sapaññā migamandalocanā;

Amhāka dhītā ahu sā kaniṭṭhikā, bhāgaḍḍhabhāgena sukhī pamodati.

“那在后面乘轿而来，是有智慧、鹿眼顾盼的女子；她是我们的幼女，因分享一半的福份而快乐欢喜。

78.

78.

‘‘Ete ca dānāni adaṃsu pubbe, pasannacittā samaṇabrāhmaṇānaṃ;

Mayaṃ pana maccharīno ahumha, paribhāsakā samaṇabrāhmaṇānaṃ;

Ete ca datvā paricārayanti, mayañca sussāma naḷova chinno’’ti.

“他们往昔以虔净心布施沙门、婆罗门；而我们却曾是吝啬者，辱骂沙门、婆罗门。他们布施后享受福乐，我们却如被砍断的芦苇般枯萎。”

75. Tattha puratova yo gacchatīti imesaṃ gacchantānaṃ yo purato gacchati. ‘‘Yoso purato gacchatī’’ti vā pāṭho, tassa yo eso purato gacchatīti attho. Kuñjarenāti kuṃ pathaviṃ jīrayati, kuñjesu vā ramati caratīti ‘‘kuñjaro’’ti laddhanāmena hatthinā. Nāgenāti, nāssa agamanīyaṃ anabhibhavanīyaṃ atthīti nāgā, tena nāgena. Catukkamenāti catuppadena. Jeṭṭhakoti pubbajo.

75. 此处，“在前面行进者”(puratova yo gacchati)意为在这些行进者中走在最前面的人。或作“彼在前面行进者”(yoso purato gacchati)，其义为“此人在前面行进”。“以大象”(kuñjarena)：因其能损耗大地，或因其在林薮中漫游而欢喜，故得名“kuñjara”，即以此象。“以那伽”(nāgena)：因其无所不去、无所不胜，故名“那伽”(nāga)，即以此那伽。“以四足”(catukkamena)意为四足者。“长子”(jeṭṭhako)意为先出生者。

76-77. Catubbhīti catūhi assatarīhi. Suvaggitenāti sundaragamanena cāturagamanena. Migamandalocanāti migī viya mandakkhikā. Bhāgaḍḍhabhāgenāti bhāgassa aḍḍhabhāgena, attanā laddhakoṭṭhāsato aḍḍhabhāgadānena hetubhūtena. Sukhīti sukhinī. Liṅgavipallāsena hetaṃ vuttaṃ.

76-77. “以四”(catubbhi)意为以四匹骡子。“步伐优美”(suvaggitena)意为美好的步态、四足的行进。“鹿眼”(migamandalocanā)意为像母鹿一样眼神柔和。“以一半的福份”(bhāgaḍḍhabhāgena)意为以福份的一半，即以自己所得份额的一半进行布施为因。“快乐的”(sukhī)意为快乐的女子(sukhinī)；此处是语性转换。

78. Paribhāsakāti [Pg.54] akkosakā. Paricārayantīti dibbesu kāmaguṇesu attano indriyāni ito cito ca yathāsukhaṃ cārenti, parijanehi vā attano puññānubhāvanissandena paricariyaṃ kārenti. Mayañca sussāma naḷova chinnoti mayaṃ pana chinno ātape khitto naḷo viya sussāma, khuppipāsāhi aññamaññaṃ daṇḍābhighātehi ca sukkhā visukkhā bhavāmāti.

78. “辱骂者”(paribhāsakā)意为责骂者。“享受福乐”(paricārayanti)意为在天界的欲乐中随心所欲地放纵感官，或凭借自己福德的力量让侍从们服侍。“我们却如被砍断的芦苇般枯萎”(mayañca sussāma naḷova chinno)意为：我们像被砍断后丢在阳光下的芦苇一样枯萎，因饥渴以及相互间的棍棒殴打而变得干枯憔悴。

Evaṃ attano pāpaṃ sampavedetvā ‘‘mayaṃ tuyhaṃ mātulamātulāniyo’’ti ācikkhiṃsu. Taṃ sutvā sāmaṇero sañjātasaṃvego ‘‘evarūpānaṃ kibbisakārīnaṃ kathaṃ nu kho bhojanāni sijjhantī’’ti pucchanto –

他们这样坦白了自己的罪过后，便说：“我们是你的舅父和舅母。”沙弥听了之后，心生悚惧，问道：“像你们这样造恶的人，食物是如何获得的呢？”

79.

79.

‘‘Kiṃ tumhākaṃ bhojanaṃ kiṃ sayānaṃ, kathañca yāpetha supāpadhammino;

Pahūtabhogesu anappakesu, sukhaṃ virādhāya dukkhajja pattā’’ti. –

“你们的食物是什么？你们的睡卧处是什么？你们这些作恶多端的人，是如何维生的？你们在众多无量的财富中错失了安乐，今日获得了痛苦。”

Imaṃ gāthamāha. Tattha kiṃ tumhākaṃ bhojananti kīdisaṃ tumhākaṃ bhojanaṃ? Kiṃ sayānanti kīdisaṃ sayanaṃ? ‘‘Kiṃ sayānā’’ti keci paṭhanti, kīdisā sayanā, kīdise sayane sayathāti attho. Kathañca yāpethāti kena pakārena yāpetha, ‘‘kathaṃ vo yāpethā’’tipi pāṭho, kathaṃ tumhe yāpethāti attho. Supāpadhamminoti suṭṭhu ativiya pāpadhammā. Pahūtabhogesūti apariyantesu uḷāresu bhogesu santesu. Anappakesūti na appakesu bahūsu. Sukhaṃ virādhāyāti sukhahetuno puññassa akaraṇena sukhaṃ virajjhitvā virādhetvā. ‘‘Sukhassa virādhenā’’ti keci paṭhanti. Dukkhajja pattāti ajja idāni idaṃ petayonipariyāpannaṃ dukkhaṃ anuppattāti.

他说了这首偈颂。于此，“你们的食物是什么？”(kiṃ tumhākaṃ bhojanaṃ)意即：你们的食物是怎样的？“你们的床是什么？”(kiṃ sayānaṃ)意即：你们的床是怎样的？有些人读作“kiṃ sayānā”，其义为：怎样的床，你们睡在怎样的床上？“你们如何维生？”(kathañca yāpetha)意即：你们以何种方式维生？也有读作“kathaṃ vo yāpetha”的，其义为：你们如何维生？“作恶多端的人”(supāpadhammino)意即：极其邪恶的人。“在众多财富中”(pahūtabhogesu)意即：在无量、巨大的财富存在时。“在众多之中”(anappakesu)意即：在非少、众多的之中。“错失安乐”(sukhaṃ virādhāya)意即：由于不造作安乐之因的福德，而错失了安乐。有些人读作“sukhassa virādhena”(因错失安乐)。“如今已得此苦”(dukkhajja pattā)意即：如今、现在已达到这属于饿鬼界的痛苦。

Evaṃ sāmaṇerena puṭṭhā petā tena pucchitamatthaṃ vissajjentā –

被沙弥如此提问后，那些饿鬼们回答了他所问之事：

80.

80.

‘‘Aññamaññaṃ vadhitvāna, pivāma pubbalohitaṃ;

Bahuṃ vitvā na dhātā homa, nacchādimhase mayaṃ.

“我们互相残杀，喝彼此的脓血；纵然喝得很多，我们也不满足，我们也不喜爱它。”

81.

81.

‘‘Icceva [Pg.55] maccā paridevayanti, adāyakā pecca yamassa ṭhāyino;

Ye te vidicca adhigamma bhoge, na bhuñjare nāpi karonti puññaṃ.

“凡人亦如是悲叹，不施与者死后住于阎摩(Yama)处；他们获得财富后，既不自己享用，也不造作福德。”

82.

82.

‘‘Te khuppipāsūpagatā parattha, pacchā ciraṃ jhāyare ḍayhamānā;

Kammāni katvāna dukhudrāni, anubhonti dukkhaṃ kaṭukapphalāni.

“他们在来世为饥渴所困，其后长久地被燃烧而悲伤；造作了导致痛苦的业后，他们体验着痛苦，那苦涩的果报。”

83.

83.

‘‘Ittarañhi dhanaṃ dhaññaṃ, ittaraṃ idha jīvitaṃ;

Ittaraṃ ittarato ñatvā, dīpaṃ kayirātha paṇḍito.

“财富与谷物实为短暂，此世的生命亦是短暂；了知此短暂为短暂后，智者应当自作洲岛。”

84.

84.

‘‘Ye te evaṃ pajānanti, narā dhammassa kovidā;

Te dāne nappamajjanti, sutvā arahataṃ vaco’’ti. –

“那些通达法、如此了知的人，在听闻阿罗汉之语后，于布施上即不放逸。”

Pañca gāthā abhāsiṃsu.

他们说了五首偈颂。

80-81. Tattha na dhātā homāti dhātā suhitā tittā na homa. Nacchādimhaseti na ruccāma, na ruciṃ uppādema, na taṃ mayaṃ attano ruciyā pivissāmāti attho. Iccevāti evameva. Maccā paridevayantīti mayaṃ viya aññepi manussā katakibbisā paridevanti kandanti. Adāyakāti adānasīlā maccharino. Yamassa ṭhāyinoti yamalokasaññite yamassa ṭhāne pettivisaye ṭhānasīlā. Ye te vidicca adhigammabhogeti ye te sampati āyatiñca sukhavisesavidhāyake bhoge vinditvā paṭilabhitvā. Na bhuñjare nāpi karonti puññanti amhe viya sayampi na bhuñjanti, paresaṃ dentā dānamayaṃ puññampi na karonti.

80-81. 于此，“我们不满足”(na dhātā homa)意即：我们不满足、不饱足、不餍足。“我们不喜爱”(nacchādimhase)意即：我们不喜欢，不生起喜爱之心，其义为：我们并非随自己的喜好而饮用。“凡人亦如是”(icceva)意即：正是如此。“凡人悲叹”(maccā paridevayanti)意即：像我们一样，其他造作了罪恶的人类也在悲叹、哭泣。“不施与者”(adāyakā)意即：不布施、吝啬的人。“住于阎摩处”(yamassa ṭhāyino)意即：常住于被称为阎摩世界(yamaloka)的阎摩之处，即饿鬼界。“他们获得财富后”(ye te vidicca adhigamma bhoge)意即：那些人找到并获得了能为现在与未来带来殊胜安乐的财富。“既不享用，也不造福”(na bhuñjare nāpi karonti puññaṃ)意即：像我们一样，他们自己不享用，也不通过布施给他人来造作布施所成的福德。

82. Te khuppipāsūpagatā paratthāti te sattā parattha paraloke pettivisaye jighacchāpipāsābhibhūtā hutvā. Ciraṃ jhāyare ḍayhamānāti khudādihetukena dukkhagginā ‘‘akataṃ vata amhehi kusalaṃ, kataṃ pāpa’’ntiādinā vattamānena vippaṭisāragginā pariḍayhamānā jhāyanti, anutthunantīti attho. Dukhudrānīti dukkhavipākāni. Anubhonti dukkhaṃ kaṭukapphalānīti aniṭṭhaphalāni pāpakammāni katvā cirakālaṃ dukkhaṃ āpāyikadukkhaṃ anubhavanti.

82. “他们在来世为饥渴所困”(te khuppipāsūpagatā parattha)意即：那些有情在来世，在饿鬼界，被饥饿与口渴所征服。“其后长久地被燃烧而悲伤”(ciraṃ jhāyare ḍayhamānā)意即：他们被由饥饿等引起的苦恼之火，以及由‘唉！我们未曾行善，只造了恶业’等现起的追悔之火所燃烧而悲伤、哀叹。“导致痛苦的”(dukhudrāni)意即：有痛苦果报的。“他们体验着痛苦，那苦涩的果报”(anubhonti dukkhaṃ kaṭukapphalāni)意即：造作了有不幸果报的恶业后，他们长久地体验着痛苦，即恶趣之苦。

83-84. Ittaranti [Pg.56] na cirakālaṭṭhāyī, aniccaṃ vipariṇāmadhammaṃ. Ittaraṃ idha jīvitanti idha manussaloke sattānaṃ jīvitampi ittaraṃ parittaṃ appakaṃ. Tenāha bhagavā – ‘‘yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo’’ti (dī. ni. 2.91; saṃ. ni. 1.145; a. ni. 7.74). Ittaraṃ ittarato ñatvāti dhanadhaññādiupakaraṇaṃ manussānaṃ jīvitañca ittaraṃ parittaṃ khaṇikaṃ na cirassanti paññāya upaparikkhitvā. Dīpaṃ kayirātha paṇḍitoti sapañño puriso dīpaṃ attano patiṭṭhaṃ paraloke hitasukhādhiṭṭhānaṃ kareyya. Ye te evaṃ pajānantīti ye te manussā manussānaṃ bhogānaṃ jīvitassa ca ittarabhāvaṃ yāthāvato jānanti, te dāne sabbakālaṃ nappamajjanti. Sutvā arahataṃ vacoti arahataṃ buddhādīnaṃ ariyānaṃ vacanaṃ sutvā, sutattāti attho. Sesaṃ pākaṭameva.

83-84. “短暂”(ittaraṃ)意即：非长久住立的，是无常、变易之法。“此世的生命亦是短暂”(ittaraṃ idha jīvitaṃ)意即：在此人世间，有情的生命也是短暂、有限、微少的。因此世尊说：“长寿者，亦仅百岁，或稍多些。”“了知此短暂为短暂后”(ittaraṃ ittarato ñatvā)意即：以智慧审察，了知财富、谷物等资具以及人的生命都是短暂、有限、刹那、不长久的。“智者应当自作洲岛”(dīpaṃ kayirātha paṇḍito)意即：有智慧的人应当为自己造作洲岛，即自己的立足处，来世利益与安乐的所依。“那些如此了知的人”(ye te evaṃ pajānanti)意即：那些如实了知人类的财富与生命皆为短暂的人。“在听闻阿罗汉之语后”(sutvā arahataṃ vaco)意即：听闻了佛陀等阿罗汉圣者之言后，因已听闻之故。其余的(意思)是显而易见的。

Evaṃ te petā sāmaṇerena puṭṭhā tamatthaṃ ācikkhitvā ‘‘mayaṃ tuyhaṃ mātulamātulāniyo’’ti pavedesuṃ. Taṃ sutvā sāmaṇero sañjātasaṃvego ukkaṇṭhaṃ paṭivinodetvā upajjhāyassa pādesu sirasā nipatitvā evamāha – ‘‘yaṃ, bhante, anukampakena karaṇīyaṃ anukampaṃ upādāya, taṃ me tumhehi kataṃ, mahatā vatamhi anatthapātato rakkhito, na dāni me gharāvāsena attho, abhiramissāmi brahmacariyavāse’’ti. Athāyasmā saṃkicco tassa ajjhāsayānurūpaṃ kammaṭṭhānaṃ ācikkhi. So kammaṭṭhānaṃ anuyuñjanto nacirasseva arahattaṃ pāpuṇi. Āyasmā pana saṃkicco taṃ pavattiṃ bhagavato ārocesi. Satthā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya vitthārena dhammaṃ desesi, sā desanā mahājanassa sātthikā ahosīti.

这些饿鬼被沙弥询问后，说明了情况，并告知：“我们是你的舅父和舅母。”沙弥听闻后，心生警觉，消除了(想还俗的)烦闷，顶礼戒师足下，说道：“尊者，您出于慈悲，为我做了慈悲者所应做之事，我确实已被从大灾难中救护出来。我现在不需要居家生活了，我将乐于过梵行生活。”于是具寿僧吉迦(Saṅkicca)依随他的意愿，教导他适合的业处。他勤奋地修习业处，不久便证得了阿罗汉果。具寿僧吉迦将这件事禀告了世尊。导师将此事作为由绪，为聚集的会众详细地宣讲佛法，这场说法对大众很有利益。

Nāgapetavatthuvaṇaṇanā niṭṭhitā.

龙饿鬼事释义终。

12. Uragapetavatthuvaṇṇanā

12. 蛇饿鬼事释义

Uragova tacaṃ jiṇṇanti idaṃ satthā jetavane viharanto aññataraṃ upāsakaṃ ārabbha kathesi. Sāvatthiyaṃ kira aññatarassa upāsakassa putto kālamakāsi. So puttamaraṇahetu paridevasokasamāpanno bahi nikkhamitvā kiñci kammaṃ kātuṃ asakkonto geheyeva aṭṭhāsi. Atha [Pg.57] satthā paccūsavelāyaṃ mahākaruṇāsamāpattito vuṭṭhāya buddhacakkhunā lokaṃ volokento taṃ upāsakaṃ disvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tassa gehaṃ gantvā dvāre aṭṭhāsi. Upāsako ca satthu āgatabhāvaṃ sutvā sīghaṃ uṭṭhāya gantvā paccuggamanaṃ katvā hatthato pattaṃ gahetvā gehaṃ pavesetvā āsanaṃ paññapetvā adāsi. Nisīdi bhagavā paññatte āsane. Upāsakopi bhagavantaṃ vanditvā ekamantaṃ nisīdi. Taṃ bhagavā ‘‘kiṃ, upāsaka, sokapareto viya dissatī’’ti āha. ‘‘Āma, bhagavā, piyo me putto kālakato, tenāhaṃ socāmī’’ti. Athassa bhagavā sokavinodanaṃ karonto uragajātakaṃ (jā. 1.5.19 ādayo) kathesi.

“如蛇蜕去旧皮”：此法句为世尊住于祇陀林时，针对某位优婆塞而说。据说在舍卫城(Sāvatthī)，某位优婆塞的儿子去世了。他因丧子之故，深陷悲痛，无法出门做任何事，只能待在家里。当时，世尊于清晨时分从大悲定中出定，以佛眼观察世间时看见了那位优婆塞，便在上午时分著衣持钵，前往其家，立于门外。优婆塞听闻世尊到来，立刻起身前去迎接，从世尊手中接过衣钵，请入家中，为之设座。世尊在所设之座上坐下。优婆塞也顶礼世尊后，坐于一旁。世尊对他说：“优婆塞，你为何看起来为悲伤所困？”“是的，世尊，我心爱的儿子去世了，所以我很悲伤。”于是，世尊为了消除他的悲伤，便讲述了《蛇本生经》。

Atīte kira kāsiraṭṭhe bārāṇasiyaṃ dhammapālaṃ nāma brāhmaṇakulaṃ ahosi. Tattha brāhmaṇo brāhmaṇī putto dhītā suṇisā dāsīti ime sabbepi maraṇānussatibhāvanābhiratā ahesuṃ. Tesu yo gehato nikkhamati, so sesajane ovaditvā nirapekkhova nikkhamati. Athekadivasaṃ brāhmaṇo puttena saddhiṃ gharato nikkhamitvā khettaṃ gantvā kasati. Putto sukkhatiṇapaṇṇakaṭṭhāni ālimpeti. Tattheko kaṇhasappo ḍāhabhayena rukkhasusirato nikkhamitvā imaṃ brāhmaṇassa puttaṃ ḍaṃsi. So visavegena mucchito tattheva paripatitvā kālakato, sakko devarājā hutvā nibbatti. Brāhmaṇo puttaṃ mataṃ disvā kammantasamīpena gacchantaṃ ekaṃ purisaṃ evamāha – ‘‘samma, mama gharaṃ gantvā brāhmaṇiṃ evaṃ vadehi ‘nhāyitvā suddhavatthanivatthā ekassa bhattaṃ mālāgandhādīni ca gahetvā turitaṃ āgacchatū’ti’’. So tattha gantvā tathā ārocesi, gehajanopi tathā akāsi. Brāhmaṇo nhatvā bhuñjitvā vilimpitvā parijanaparivuto puttassa sarīraṃ citakaṃ āropetvā aggiṃ datvā dārukkhandhaṃ ḍahanto viya nissoko nissantāpo aniccasaññaṃ manasi karonto aṭṭhāsi.

据说在过去，在迦尸国(Kāsi)的波罗奈城(Bārāṇasī)，有一个名叫法护(Dhammapāla)的婆罗门家族。家中的婆罗门、婆罗门女、儿子、女儿、儿媳和女仆，全都乐于修习死随念。他们当中若有人要出门，都会嘱咐其他家人，然后无牵挂地离去。有一天，婆罗门带着儿子出门去田里耕作。儿子焚烧枯草、落叶与木柴时，一条黑蛇因害怕被烧，从树洞里爬出，咬了婆罗门的儿子。他因剧毒发作而昏厥倒地，当场死亡，转生为帝释天(Sakko devarājā)。婆罗门看见儿子死了，就对一个从田地附近经过的人说：“朋友，请去我家告诉婆罗门女：‘沐浴更衣后，带上一人份的食物、花环和香料等，速来此地。’”那人去到婆罗门家传了话，家人也照办了。婆罗门沐浴、用餐、涂香后，在家人围绕下，将儿子的遗体置于柴堆上，点火焚烧。他犹如焚烧木柴一般，无忧无恼，心中作无常想，伫立一旁。

Atha brāhmaṇassa putto sakko hutvā nibbatti, so ca amhākaṃ bodhisatto ahosi. So attano purimajātiṃ katapuññañca paccavekkhitvā pitaraṃ ñātake ca anukampamāno brāhmaṇavesena tattha āgantvā [Pg.58] ñātake asocante disvā ‘‘ambho, migaṃ jhāpetha, amhākaṃ maṃsaṃ detha, chātomhī’’ti āha. ‘‘Na migo, manusso brāhmaṇā’’ti āha. ‘‘Kiṃ tumhākaṃ paccatthiko eso’’ti? ‘‘Na paccatthiko, ure jāto oraso mahāguṇavanto taruṇaputto’’ti āha. ‘‘Kimatthaṃ tumhe tathārūpe guṇavati taruṇaputte mate na socathā’’ti? Taṃ sutvā brāhmaṇo asocanakāraṇaṃ kathento –

当时，婆罗门的儿子转生为帝释天，而他就是我们的菩萨。他回顾自己前世所作的功德，出于对父亲和亲族的悲悯，便化作婆罗门的样貌来到那里。他看见亲族们没有悲伤，就说：“喂，把这野兽烤了，给我些肉，我饿了。”他们说：“婆罗门，这不是野兽，是人。”他问：“他是你们的仇人吗？”他们答道：“不是仇人，是从我们胸中生出的亲生儿子，一位具大德行的年轻儿子。”他又问：“为何你们不为这样一位具德的年轻儿子的死亡而悲伤呢？”听到这话，婆罗门便开始讲述他不悲伤的原因——

85.

85.

‘‘Uragova tacaṃ jiṇṇaṃ, hitvā gacchati saṃ tanuṃ;

Evaṃ sarīre nibbhoge, pete kālakate sati.

“犹如蛇蜕去旧皮，舍弃己身而去；如是，当此身无用，亡者命终之时，

86.

86.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gatī’’ti. –

“被焚烧者不知亲人之悲泣；是故我不为此而哭泣，他已去其所当去之处。”

Dve gāthā abhāsi.

他说了这两首偈颂。

85-86. Tattha uragoti urena gacchatīti urago. Sappassetaṃ adhivacanaṃ. Tacaṃ jiṇṇanti jajjarabhāvena jiṇṇaṃ purāṇaṃ attano tacaṃ nimmokaṃ. Hitvā gacchati saṃ tanunti yathā urago attano jiṇṇatacaṃ rukkhantare vā kaṭṭhantare vā mūlantare vā pāsāṇantare vā kañcukaṃ omuñcanto viya sarīrato omuñcitvā pahāya chaḍḍetvā yathākāmaṃ gacchati, evameva saṃsāre paribbhamanto satto porāṇassa kammassa parikkhīṇattā jajjarībhūtaṃ saṃ tanuṃ attano sarīraṃ hitvā gacchati, yathākammaṃ gacchati, punabbhavavasena upapajjatīti attho. Evanti ḍayhamānaṃ puttassa sarīraṃ dassento āha. Sarīre nibbhogeti assa viya aññesampi kāye evaṃ bhogavirahite niratthake jāte. Peteti āyuusmāviññāṇato apagate. Kālakate satīti mate jāte. Tasmāti yasmā ḍayhamāno kāyo apetaviññāṇattā ḍāhadukkhaṃ viya ñātīnaṃ ruditaṃ paridevitampi na jānāti, tasmā etaṃ mama puttaṃ nimittaṃ katvā na rodāmi. Gato so tassa yā gatīti yadi matasattā na ucchijjanti, matassa pana katokāsassa kammassa vasena yā gati pāṭikaṅkhā, taṃ [Pg.59] cutianantarameva gato, so na purimañātīnaṃ ruditaṃ paridevitaṃ vā paccāsīsati, nāpi yebhuyyena purimañātīnaṃ ruditena kāci atthasiddhīti adhippāyo.

85-86. 此中，“以胸行者”(urago)即是以胸而行者，这是蛇的同义词。“旧皮”(tacaṃ jiṇṇaṃ)是指因陈旧而破烂的旧皮，即蛇蜕。“舍弃己身而去”(hitvā gacchati saṃ tanuṃ)是说：犹如蛇在树丛、木堆、树根或岩石间蜕皮，仿佛从身上脱下外衣一般，舍弃之后随意而去；同样地，于轮回中漂泊的有情，因旧业已尽，舍弃此陈旧之身而去，随其业而去，此即依于再生而投生之义。“如是”(evaṃ)，是指他指着儿子正在燃烧的身体而说。“于身无所用”(sarīre nibbhoge)是指，此身以及其他身体，都变得无所受用、毫无意义。“亡者”(pete)是指寿、暖、识已离去。“命终时”(kālakate sati)即是已死。“是故”(tasmā)是说，由于被焚烧的身体已无心识，既不知燃烧之苦，亦不知亲人的哭泣悲叹，所以我才不以我儿为缘由而哭泣。“他已去其所当去之处”(gato so tassa yā gatī)是说，若已死的有情不是断灭，那么死者依其已成熟之业，其所应趣的归宿，他死后即刻便去往那里，他不会期盼前世亲属的哭泣或悲叹，而且前世亲属的哭泣通常也无法成就任何利益，此即其意。

Evaṃ brāhmaṇena attano asocanakāraṇe kathite pariyāyamanasikārakosalle pakāsite brāhmaṇarūpo sakko brāhmaṇiṃ āha – ‘‘amma, tuyhaṃ so mato kiṃ hotī’’ti? ‘‘Dasa māse kucchinā pariharitvā thaññaṃ pāyetvā hatthapāde saṇṭhapetvā saṃvaḍḍhito putto me, sāmī’’ti. ‘‘Yadi evaṃ pitā tāva purisabhāvena mā rodatu, mātu nāma hadayaṃ mudukaṃ, tvaṃ kasmā na rodasī’’ti? Taṃ sutvā sā arodanakāraṇaṃ kathentī –

婆罗门说完自己不悲伤的理由，并开示了善巧的如理作意后，化为婆罗门形象的帝释天对婆罗门女说：“母亲，那死者是你的谁？”“主人，那是我怀胎十月，哺乳喂养，抚育长大的儿子。”“若是如此，父亲因是男人或可不哭，但母亲的心是柔软的，你为何不哭呢？”听了这话，她便说出自己不哭的理由——

87.

87.

‘‘Anabbhito tato āgā, nānuññāto ito gato;

Yathāgato tathā gato, tattha kā paridevanā.

“不邀自彼来，不允从此去；如其来，如其去，于此何悲叹？

88.

88.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gatī’’ti. –

“被焚烧者不知亲人之悲泣；是故我不为此而哭泣，他已去其所当去之处。”

Gāthādvayamāha. Tattha anabbhitoti anavhāto, ‘‘ehi mayhaṃ puttabhāvaṃ upagacchā’’ti evaṃ apakkosito. Tatoti yattha pubbe ṭhito, tato paralokato. Āgāti āgañchi. Nānuññātoti ananumato, ‘‘gaccha, tāta, paraloka’’nti evaṃ amhehi avissaṭṭho. Itoti idhalokato. Gatoti apagato. Yathāgatoti yenākārena āgato, amhehi anabbhito eva āgatoti attho. Tathā gatoti tenevākārena gato. Yathā sakeneva kammunā āgato, tathā sakeneva kammunā gatoti. Etena kammassakataṃ dasseti. Tattha kā paridevanāti evaṃ avasavattike saṃsārapavatte maraṇaṃ paṭicca kā nāma paridevanā, ayuttā sā paññavatā akaraṇīyāti dasseti.

她说了两首偈颂。此中，“不邀”(anabbhito)即是不被召唤，未曾被如此呼唤：“来成为我的儿子吧！”“自彼”(tato)是指从他先前所在之处，即从他世。“来”(āgā)即是到来。“不允”(nānuññāto)即是不被同意，未曾被我们如此遣去：“去吧，孩子，到他世去！”“从此”(ito)即从此世。“去”(gato)即是离去。“如其来”(yathāgato)是指以他来的方式，即是我们未曾邀请他，他就来了。“如其去”(tathā gato)是指以同样的方式而去。即是说，他如何依自己的业而来，就如何依自己的业而去。这显示了业为己有(kammassakataṃ)。在此无法自主的轮回流转中，缘于死亡而有何悲叹呢？那是不恰当的，有智慧者不应为之，此即其所示。

Evaṃ brāhmaṇiyā vacanaṃ sutvā tassa bhaginiṃ pucchi – ‘‘amma, tuyhaṃ so kiṃ hotī’’ti? ‘‘Bhātā me, sāmī’’ti. ‘‘Amma, bhaginiyo nāma bhātūsu sinehā, tvaṃ kasmā na rodasī’’ti? Sāpi arodanakāraṇaṃ kathentī –

听了婆罗门女的话，他又问死者的妹妹：“女士，那人是你的谁？”“主人，是我的哥哥。”“女士，妹妹对哥哥通常是很有感情的，你为何不哭呢？”她也说出自己不哭的理由——

89.

89.

‘‘Sace [Pg.60] rode kissa assaṃ, tattha me kiṃ phalaṃ siyā;

Ñātimittasuhajjānaṃ, bhiyyo no aratī siyā.

“若我哭泣身消瘦，于我能有何果利？只会令亲友与同伴，为我们更添不悦。”

90.

90.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gatī’’ti. –

“身被焚烧无所知，不知亲人之悲叹；是故我今不哭彼，他已去其所当去。”

Gāthādvayamāha. Tattha sace rode kisā assanti yadi ahaṃ rodeyyaṃ, kisā parisukkhasarīrā bhaveyyaṃ. Tattha me kiṃ phalaṃ siyāti tasmiṃ mayhaṃ bhātu maraṇanimitte rodane kiṃ nāma phalaṃ, ko ānisaṃso bhaveyya? Na tena mayhaṃ bhātiko āgaccheyya, nāpi so tena sugatiṃ gaccheyyāti adhippāyo. Ñātimittasuhajjānaṃ, bhiyyo no aratī siyāti amhākaṃ ñātīnaṃ mittānaṃ suhadayānañca mama socanena bhātumaraṇadukkhato bhiyyopi arati dukkhameva siyāti.

她说了两首偈颂。其中，“若我哭泣身消瘦”(sace rode kisā assaṃ)是说：如果我哭泣，就会变得消瘦，身体干枯。“于我能有何果利”(tattha me kiṃ phalaṃ siyā)是说：我因兄弟之死而哭泣，能有什么果报、什么利益呢？我的兄弟不会因此回来，也不会因此去到善趣，此即其意。“只会令亲友与同伴，为我们更添不悦”(ñātimittasuhajjānaṃ, bhiyyo no aratī siyā)是说：由于我的忧伤，我们的亲戚、朋友和心善者们，除了兄弟死亡的痛苦外，还会更加不悦和痛苦。

Evaṃ bhaginiyā vacanaṃ sutvā tassa bhariyaṃ pucchi – ‘‘tuyhaṃ so kiṃ hotī’’ti? ‘‘Bhattā me, sāmī’’ti. ‘‘Bhadde, itthiyo nāma bhattari sinehā honti, tasmiñca mate vidhavā anāthā honti, kasmā tvaṃ na rodasī’’ti? Sāpi attano arodanakāraṇaṃ kathentī –

听了妹妹的话，他又问死者的妻子：“那人是你的谁？”“主人，是我的丈夫。”“贤女，女人对丈夫通常是很有感情的，丈夫死后就会成为无依无靠的寡妇，你为何不哭呢？”她也说出自己不哭的理由——

91.

91.

‘‘Yathāpi dārako candaṃ, gacchantamanurodati;

Evaṃsampadamevetaṃ, yo petamanusocati.

“犹如孩童哭求月，追随运行于空中；凡人为死者而忧伤，此事亦是同等相。”

92.

92.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gatī’’ti. – gāthādvayamāha;

“身被焚烧无所知，不知亲人之悲叹；是故我今不哭彼，他已去其所当去。”——她说了两首偈颂。

Tattha dārakoti bāladārako. Candanti candamaṇḍalaṃ. Gacchantanti nabhaṃ abbhussukkamānaṃ. Anurodatīti ‘‘mayhaṃ rathacakkaṃ gahetvā dehī’’ti anurodati. Evaṃsampadamevetanti yo petaṃ mataṃ anusocati, tassetaṃ anusocanaṃ evaṃsampadaṃ evarūpaṃ, ākāsena gacchantassa candassa gahetukāmatāsadisaṃ alabbhaneyyavatthusmiṃ icchābhāvatoti adhippāyo.

其中，“孩童”(dārako)是指幼儿。“月亮”(candaṃ)是指月轮。“运行的”(gacchantaṃ)是指在天空中升起。“哭求”(anurodati)是说他哭着要：“把那个月亮给我当车轮！”“此事亦是同等相”(evaṃsampadam evetaṃ)是说：凡是哀悼死者的人，他的哀悼就是如此，就像想要抓住天空中运行的月亮一样，意指对不可得之物生起欲求。

Evaṃ tassa bhariyāya vacanaṃ sutvā dāsiṃ pucchi – ‘‘amma, tuyhaṃ so kiṃ hotī’’ti? ‘‘Ayyo me, sāmī’’ti. ‘‘Yadi evaṃ tena tvaṃ pothetvā veyyāvaccaṃ [Pg.61] kāritā bhavissasi, tasmā maññe ‘sumuttāhaṃ tenā’ti na rodasī’’ti? ‘‘Sāmi, mā maṃ evaṃ avaca, na cetaṃ anucchavikaṃ, ativiya khantimettānuddayāsampanno yuttavādī mayhaṃ ayyaputto ure saṃvaḍḍhaputto viya ahosī’’ti. Atha ‘‘kasmā na rodasī’’ti? Sāpi attano arodanakāraṇaṃ kathentī –

听了妻子的话，他又问婢女：“姑娘，那人是你的谁？”“主人，是我的老爷。”“若是如此，你定是曾被他打骂、强迫服侍，所以我想你是因为觉得‘我从他那里解脱了’才不哭的吧？”“主人，请别这么说我，这不合情理。我的老爷具足忍耐、慈爱与怜悯，言谈得体，待我就像自己怀中养大的儿子一样。”“那么，为何不哭呢？”她也说出自己不哭的理由——

93.

93.

‘‘Yathāpi brahme udakumbho, bhinno appaṭisandhiyo;

Evaṃsampadamevetaṃ, yo petamanusocati.

“婆罗门，犹如水罐已破碎，无法再接合；凡人为死者而忧伤，此事亦复如是也。”

94.

94.

‘‘Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na rodāmi, gato so tassa yā gatī’’ti. –

“身被焚烧无所知，不知亲人之悲叹；是故我今不哭彼，他已去其所当去。”

Gāthādvayamāha. Tattha yathāpi brahme udakubbho, bhinno appaṭisandhiyoti brāhmaṇa seyyathāpi udakaghaṭo muggarappahārādinā bhinno appaṭisandhiyo puna pākatiko na hoti. Sesamettha vuttanayattā uttānatthameva.

她说了两首偈颂。其中，“婆罗门，犹如水罐已破碎，无法再接合”是说：婆罗门啊，犹如水罐被锤子等击破后，无法再接合，不能恢复原状。其余部分如前所述，其义自明。

Sakko tesaṃ kathaṃ sutvā pasannamānaso ‘‘sammadeva tumhehi maraṇassati bhāvitā, ito paṭṭhāya na tumhehi kasiādikaraṇakiccaṃ atthī’’ti tesaṃ gehaṃ sattaratanabharitaṃ katvā ‘‘appamattā dānaṃ detha, sīlaṃ rakkhatha, uposathakammaṃ karothā’’ti ovaditvā attānañca tesaṃ nivedetvā sakaṭṭhānameva gato. Tepi brāhmaṇādayo dānādīni puññāni karontā yāvatāyukaṃ ṭhatvā devaloke uppajjiṃsu.

帝释天听了他们的话，心生欢喜，说道：“你们已如理修习死随念，从今以后，你们无需再做耕种等事了。”他让他们的家充满七宝，并教诫他们说：“你们当不放逸地行布施、护持戒、行布萨。”他告知了自己的身份后，便返回自己的住处。那些婆罗门等人也奉行布施等福德，尽其寿住世，命终后生于天界。

Satthā imaṃ jātakaṃ āharitvā tassa upāsakassa sokasallaṃ samuddharitvā upari saccāni pakāsesi, saccapariyosāne upāsako sotāpattiphale patiṭṭhahīti.

导师讲述了这个本生故事，拔除了那位优婆塞的忧愁之箭，接着开示了四圣谛。在圣谛开示结束时，那位优婆塞确立于入流果。

Uragapetavatthuvaṇṇanā niṭṭhitā.

蛇饿鬼事释义终。

Iti khuddaka-aṭṭhakathāya petavatthusmiṃ

如是，于《小部义注》之《饿鬼事》中，

Dvādasavatthupaṭimaṇḍitassa

为十二个故事所庄严的

Paṭhamassa uragavaggassa atthasaṃvaṇṇanā niṭṭhitā.

第一蛇品义释终。

2. Ubbarivaggo

2. 乌婆利品

1. Saṃsāramocakapetivatthuvaṇṇanā

1. 轮回解脱女饿鬼事释义

Naggā [Pg.62] dubbaṇṇarūpāsīti idaṃ satthari veḷuvane viharante magadharaṭṭhe iṭṭhakavatīnāmake gāme aññataraṃ petiṃ ārabbha vuttaṃ. Magadharaṭṭhe kira iṭṭhakavatī ca dīgharāji cāti dve gāmakā ahesuṃ, tattha bahū saṃsāramocakā micchādiṭṭhikā paṭivasanti. Atīte ca kāle pañcannaṃ vassasatānaṃ matthake aññatarā itthī tattheva iṭṭhakavatiyaṃ aññatarasmiṃ saṃsāramocakakule nibbattitvā micchādiṭṭhivasena bahū kīṭapaṭaṅge jīvitā voropetvā petesu nibbatti.

“裸体，形色丑陋”——这是导师住在竹林时，就摩揭陀国一个名为砖瓦村(Iṭṭhakavatī)的村落里的某位女饿鬼而说。据说，在摩揭陀国有名为砖瓦村和长街村(Dīgharāji)的两个村庄，那里住着许多轮回解脱派(Saṃsāramocakā)的邪见者。在过去五百年前，有一位女子就在那砖瓦村的一个轮回解脱派家庭中出生，由于怀有邪见，杀害了许多小虫，死后投生于饿鬼之中。

Sā pañca vassasatāni khuppipāsādidukkhaṃ anubhavitvā amhākaṃ bhagavati loke uppajjitvā pavattitavaradhammacakke anukkamena rājagahaṃ upanissāya veḷuvane viharante punapi iṭṭhakavatiyaṃyeva aññatarasmiṃ saṃsāramocakakuleyeva nibbattitvā yadā sattaṭṭhavassuddesikakāle aññāhi dārikāhi saddhiṃ rathikāya kīḷanasamatthā ahosi, tadā āyasmā sāriputtatthero tameva gāmaṃ upanissāya aruṇavatīvihāre viharanto ekadivasaṃ dvādasahi bhikkhūhi saddhiṃ tassa gāmassa dvārasamīpena maggena atikkamati. Tasmiṃ khaṇe bahū gāmadārikā gāmato nikkhamitvā dvārasamīpe kīḷantiyo pasannamānasā mātāpitūnaṃ paṭipattidassanena vegenāgantvā theraṃ aññe ca bhikkhū pañcapatiṭṭhitena vandiṃsu. Sā panesā assaddhakulassa dhītā cirakālaṃ aparicitakusalatāya sādhujanācāravirahitā anādarā alakkhikā viya aṭṭhāsi. Thero tassā pubbacaritaṃ idāni ca saṃsāramocakakule nibbattanaṃ āyatiñca niraye nibbattanārahataṃ disvā ‘‘sacāyaṃ maṃ vandissati, niraye na uppajjissati, petesu nibbattitvāpi mamaṃyeva nissāya sampattiṃ paṭilabhissatī’’ti ñatvā karuṇāsañcoditamānaso tā dārikāyo āha – ‘‘tumhe bhikkhū vandatha, ayaṃ pana dārikā alakkhikā viya ṭhitā’’ti. Atha naṃ tā dārikā hatthesu pariggahetvā ākaḍḍhitvā balakkārena therassa pāde vandāpesuṃ.

她承受了五百年的饥渴等痛苦之后，当我们的世尊出现于世、转动无上法轮，并次第来到王舍城附近，住在竹林时，她又再次投生于砖瓦村的一个轮回解脱派家庭。当她七八岁，能与其他女孩在街上玩耍时，具寿舍利弗长老正住在该村附近的阿鲁那瓦提(Aruṇavatī)精舍。一天，他与十二位比丘一起，经过村口附近的道路。那时，许多村里的女孩从村中出来，在村口嬉戏。她们因见到自己父母的行持而心生净信，便迅速前来，以五体投地之礼顶礼长老及其他比丘。但这位生于不信之家的女儿，由于长期不熟悉善法，远离善士的行仪，毫无敬意地站着，像个不幸之人。长老见到她过去的行为、现在投生于轮回解脱派家庭、以及未来当堕地狱的倾向，心想：“如果她礼敬我，就不会堕入地狱；即使投生为饿鬼，也能依靠我而获得福报。”于是他心生悲悯，对那些女孩们说：“你们礼敬比丘，而这个女孩却像个不幸之人一样站着。”于是，那些女孩们抓住她的手，强行拉她顶礼长老的双足。

Sā [Pg.63] aparena samayena vayappattā dīgharājiyaṃ saṃsāramocakakule aññatarassa kumārassa dinnā paripuṇṇagabbhā hutvā kālakatā petesu uppajjitvā naggā dubbaṇṇarūpā khuppipāsābhibhūtā ativiya bībhacchadassanā vicarantī rattiyaṃ āyasmato sāriputtattherassa attānaṃ dassetvā ekamantaṃ aṭṭhāsi. Taṃ disvā thero –

后来，她长大成人，嫁给了长街(Dīgharāji)一个追求轮回解脱的家庭的青年。她在怀孕足月后去世，投生于饿鬼之中。她赤身裸体，形色丑陋，为饥渴所迫，样貌极其可怖。她在夜间游荡时，向具寿舍利弗长老显现自身，然后站在一旁。长老看见她后——

95.

95.

‘‘Naggā dubbaṇṇarūpāsi, kisā dhamanisanthatā;

Upphāsulike kisike, kā nu tvaṃ idha tiṭṭhasī’’ti. –

“你赤身裸体，形色丑陋，羸弱得脉络遍布；肋骨突出，瘦骨嶙峋，你是谁，为何站在这里？”

Gāthāya pucchi. Tattha dhamanisanthatāti nimmaṃsalohitatāya sirājālehi patthatagattā. Upphāsuliketi uggataphāsulike. Kisiketi kisasarīre. Pubbepi ‘‘kisā’’ti vatvā puna ‘‘kisike’’ti vacanaṃ aṭṭhicammanhārumattasarīratāya ativiya kisabhāvadassanatthaṃ vuttaṃ. Taṃ sutvā petī attānaṃ pavedentī –

他以此偈发问。其中，“脉络遍布”(dhamanisanthatā)是指因无血肉而脉络遍布全身。“肋骨突出”(Upphāsulike)是指肋骨凸显。“瘦骨嶙峋”(kisike)是指身体瘦弱。前面已说“羸弱”(kisā)，再说“瘦骨嶙峋”，是为了显示其身体仅剩皮、骨、筋，极其瘦弱的样子。那女饿鬼听后，表明自己的身份——

96.

96.

‘‘Ahaṃ bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti. – gāthaṃ vatvā puna therena –

“尊者，我是一个女饿鬼， 身处苦趣，属于阎魔的世界； 因造作了恶业， 我从此来到饿鬼世界。” 她说完此偈，长老又问——

97.

97.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, petalokaṃ ito gatā’’ti. –

“汝以身语意， 造作何恶作？ 以何业果报， 从此至饿鬼界？”

Katakammaṃ puṭṭhā ‘‘adānasīlā maccharinī hutvā petayoniyaṃ nibbattitvā evaṃ mahādukkhaṃ anubhavāmī’’ti dassentī tisso gāthā abhāsi –

被问及所造之业时，她解释道：“我因不布施且悭吝，投生于饿鬼道，感受如此巨大的痛苦。”然后说了三首偈颂——

98.

98.

‘‘Anukampakā mayhaṃ nāhesuṃ bhante, pitā ca mātā athavāpi ñātakā;

Ye maṃ niyojeyyuṃ dadāhi dānaṃ, pasannacittā samaṇabrāhmaṇānaṃ.

“尊者，我无怜悯者， 无论是父母或亲属， 无人曾以净信心， 劝我布施沙门婆罗门。

99.

99.

‘‘Ito ahaṃ vassasatāni pañca, yaṃ evarūpā vicarāmi naggā;

Khudāya taṇhāya ca khajjamānā, pāpassa kammassa phalaṃ mamedaṃ.

“从那时至今五百年， 我如此赤身而游荡， 为饥与渴所啃噬， 此乃我之恶业果。

100.

100.

‘‘Vandāmi [Pg.64] taṃ ayya pasannacittā, anukampa maṃ vīra mahānubhāva;

Datvā ca me ādisa yañhi kiñci, mocehi maṃ duggatiyā bhadante’’ti.

“大德，我今净心礼敬您， 大力勇者，请怜悯于我！ 请为我布施少许并作回向， 尊者，请救我脱离此恶趣！”

98. Tattha anukampakāti samparāyikena atthena anuggaṇhakā. Bhanteti theraṃ ālapati. Ye maṃ niyojeyyunti mātā vā pitā vā atha vā ñātakā edisā pasannacittā hutvā ‘‘samaṇabrāhmaṇānaṃ dadāhi dāna’’nti ye maṃ niyojeyyuṃ, tādisā anukampakā mayhaṃ nāhesunti yojanā.

98. 在此，“怜悯者”(anukampakā)是指能带来来世利益的帮助者。“尊者”(bhante)是她对长老的称呼。句子的结构应理解为：“无论是我的母亲、父亲，还是亲属，都没有人能以净信之心劝我‘你应布施给沙门、婆罗门’，我没有这样的怜悯者。”

99. Ito ahaṃ vassasatāni pañca, yaṃ evarūpā vicarāmi naggāti idaṃ sā petī ito tatiyāya jātiyā attano petattabhāvaṃ anussaritvā idānipi tathā pañcavassasatāni vicarāmīti adhippāyenāha. Tattha yanti yasmā, dānādīnaṃ puññānaṃ akatattā evarūpā naggā petī hutvā ito paṭṭhāya vassasatāni pañca vicarāmīti yojanā. Taṇhāyāti pipāsāya. Khajjamānāti khādiyamānā, bādhiyamānāti attho.

99. “从那时至今五百年，我如此赤身而游荡”——这位女饿鬼回忆起自己从距今第三世开始的饿鬼状态，意指现在也如此游荡了五百年。其中，“yaṃ”意为“因为”(yasmā)，句子的结构应理解为：“因为没有行布施等福德，我成为如此赤裸的饿鬼，从那时起游荡了五百年。”“渴”(taṇhāya)是指口渴(pipāsāya)。“被啃噬”(khajjamānā)意为被吞食(khādiyamānā)，即被折磨的意思。

100. Vandāmi taṃ ayya pasannacittāti ayya, tamahaṃ pasannacittā hutvā vandāmi, ettakameva puññaṃ idāni mayā kātuṃ sakkāti dasseti. Anukampa manti anuggaṇha mamaṃ uddissa anuddayaṃ karohi. Datvā ca me ādisa yañhi kiñcīti kiñcideva deyyadhammaṃ samaṇabrāhmaṇānaṃ datvā taṃ dakkhiṇaṃ mayhaṃ ādisa, tena me ito petayonito mokkho bhavissatīti adhippāyena vadati. Tenevāha ‘‘mocehi maṃ duggatiyā bhadante’’ti.

100. “大德，我以净信之心礼敬您”——意思是：大德，我以净信之心礼敬您，这表明‘现在我只能做这点功德了’。“请怜悯我”——意思是‘请帮助我，对我生起悲悯’。“请为我布施少许并作回向”——意思是‘请将任何供养物布施给沙门、婆罗门，然后将此供养的功德回向于我，这样我就能从饿鬼道中解脱’——她怀着此意而说。因此她说：“尊者，请救我脱离恶趣！”

Evaṃ petiyā vutte yathā so thero paṭipajji, taṃ dassetuṃ saṅgītikārehi tisso gāthā vuttā –

女饿鬼如是说后，为了显示长老如何行事，结集者们说了三首偈颂——

101.

101.

‘‘Sādhūti so paṭissutvā, sāriputtonukampako;

Bhikkhūnaṃ ālopaṃ datvā, pāṇimattañca coḷakaṃ;

Thālakassa ca pānīyaṃ, tassā dakkhiṇamādisi.

“慈悲的舍利弗应诺‘善哉’， 布施给比丘们少许食物、 一块手掌大的布片， 以及一钵水， 然后为她回向此供养的功德。

102.

102.

‘‘Samanantarānuddiṭṭhe[Pg.65], vipāko udapajjatha;

Bhojanacchādanapānīyaṃ, dakkhiṇāya idaṃ phalaṃ.

“回向刚一完成， 果报随即生起： 食物、衣服和水饮—— 此乃供养之果报。

103.

103.

‘‘Tato suddhā sucivasanā, kāsikuttamadhārinī;

Vicittavatthābharaṇā, sāriputtaṃ upasaṅkamī’’ti.

“其后她洁净无垢，身着净衣， 穿戴上等的迦尸国(Kāsika)衣物， 佩戴着多彩的衣饰， 来到舍利弗的面前。”

101-103. Tattha bhikkhūnanti bhikkhuno, vacanavipallāsena hetaṃ vuttaṃ. ‘‘Ālopaṃ bhikkhuno datvā’’ti keci paṭhanti. Ālopanti kabaḷaṃ, ekālopamattaṃ bhojananti attho. Pāṇimattañca coḷakanti ekahatthappamāṇaṃ coḷakhaṇḍanti attho. Thālakassa ca pānīyanti ekathālakapūraṇamattaṃ udakaṃ. Sesaṃ khallāṭiyapetavatthusmiṃ vuttanayameva.

101-103. 此处“比丘们”(bhikkhūnaṃ)是指“一位比丘”(bhikkhuno)，这是语法的数格转换。有人读作“施予比丘一撮食物”(ālopaṃ bhikkhuno datvā)。“一撮食物”(ālopaṃ)是指一团食物(kabaḷaṃ)，意思是一口饭量。“手掌大的布片”(pāṇimattañca coḷakaṃ)意思是一块手掌大小的布片。“一钵水”(thālakassa ca pānīyaṃ)意思是一钵满的水。其余的则与在《无发女饿鬼事》(Khallāṭiyapetavatthu)中所说的方法相同。

Athāyasmā sāriputto taṃ petiṃ pīṇindriyaṃ parisuddhachavivaṇṇaṃ dibbavatthābharaṇālaṅkāraṃ samantato attano pabhāya obhāsentiṃ attano santikaṃ upagantvā ṭhitaṃ disvā paccakkhato kammaphalaṃ tāya vibhāvetukāmo hutvā tisso gāthā abhāsi –

那时，具寿舍利弗看见那饿鬼女，她肢体丰腴，肤色纯净，身着天衣、佩戴饰品，以自身的光芒遍照四周，来到他面前站立。为了让她亲自明了业果，他说了三首偈颂——

104.

104.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“天女啊，你以超凡的美貌站立， 光芒遍照一切方向， 犹如启明星。

105.

105.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“何因你具此妙色？ 何因你在此成就？ 一切心中所喜爱， 种种资财皆生起？

106.

106.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“天女(devi)啊，具大威力者，我问你， 往昔为人时，造作何福业？ 因何具此炽燃之威力， 美貌亦辉耀于一切方？”

104. Tattha abhikkantenāti atimanāpena, abhirūpenāti attho. Vaṇṇenāti chavivaṇṇena. Obhāsentī disā sabbāti sabbāpi dasa disā jotentī ekālokaṃ karontī. Yathā kinti āha ‘‘osadhī viya tārakā’’ti. Ussannā pabhā etāya dhīyati, osadhānaṃ vā [Pg.66] anubalappadāyikāti katvā ‘‘osadhī’’ti laddhanāmā tārakā yathā samantato ālokaṃ kurumānā tiṭṭhati, evameva tvaṃ sabbadisā obhāsentīti attho.

104. 在此，“以超凡的”(abhikkantena)意为以非常悦意的、美丽的(abhirūpena)。“美貌”(vaṇṇena)指肤色(chavivaṇṇena)。“光芒遍照一切方”(Obhāsentī disā sabbā)意为照亮所有十方，使其成为一片光明。关于“犹如启明星”(osadhī viya tārakā)这句譬喻：那颗被称为“osadhī”的星辰，或因其光芒强盛，或因其能助长药草之力而得名，它立于空中普照四方；同样地，你也遍照一切方，此即偈颂之意。

105. Kenāti kiṃ-saddo pucchāyaṃ. Hetuatthe cetaṃ karaṇavacanaṃ, kena hetunāti attho. Teti tava. Etādisoti ediso, etarahi yathādissamānoti vuttaṃ hoti. Kena te idha mijjhatīti kena puññavisesena idha imasmiṃ ṭhāne idāni tayā labbhamānaṃ sucaritaphalaṃ ijjhati nipphajjati. Uppajjantīti nibbattanti. Bhogāti paribhuñjitabbaṭṭhena ‘‘bhogā’’ti laddhanāmā vatthābharaṇādivittūpakaraṇavisesā. Ye kecīti bhoge anavasesato byāpetvā saṅgaṇhāti. Anavasesabyāpako hi ayaṃ niddeso yathā ‘‘ye keci saṅkhārā’’ti. Manaso piyāti manasā piyāyitabbā, manāpiyāti attho.

105. “Kena”(以何)是疑问词“kiṃ”，用于提问。此词为工具格，用于表述原因，意为“以何因”。“Te”指“你的”。“Etādiso”意为“像这样的”，即“现在所显现的这样”。“Kena te idha ijjhati”(何因你在此成就)意为：以何种殊胜福德，使你现在于此处获得的善行之果得以成就、实现？“Uppajjanti”(生起)意为“产生”。“Bhogā”(资财)因其“可供享用”之义而得名，指衣服、饰品等种种财物器具。“Ye keci”(一切)是无有遗漏地遍摄所有资财。此表述是无余遍摄，如同“诸行”(ye keci saṅkhārā)一词。“Manaso piyā”(心中所喜爱)意为“心意所喜爱的”，即“可意的”。

106. Pucchāmīti pucchaṃ karomi, ñātuṃ icchāmīti attho. Tanti tvaṃ. Devīti dibbānabhāvasamaṅgitāya, devi. Tenāha ‘‘mahānubhāve’’ti. Manussabhūtāti manussesu jātā manussabhāvaṃ pattā. Idaṃ yebhuyyena sattā manussattabhāve ṭhitā puññāni karontīti katvā vuttaṃ. Ayametāyaṃ gāthānaṃ saṅkhepato attho, vitthārato pana paramatthadīpaniyaṃ vimānavatthuaṭṭhakathāyaṃ vuttanayeneva veditabbo.

106. “Pucchāmi”(我问)意为“我提问”，即“想要了解”。“Taṃ”指“你”。“Devī”(天女)意为“天女”，因其具足天界之神力。故说“大威力者”(mahānubhāve)。“Manussabhūtā”(往昔为人时)意为“生于人间，获得人身者”。此处是考虑到大多数众生在人道中行善业而说的。这些偈颂的简要意义如上所述，详细意义则应依照《胜义灯》之《天宫事义注》所说之内容去理解。

Evaṃ puna therena puṭṭhā petī tassā sampattiyā laddhakāraṇaṃ pakāsentī sesagāthā abhāsi –

于是，当长老再次询问时，那女饿鬼为了说明她获得此成就的因缘，说出了剩下的偈颂：

107.

107.

‘‘Uppaṇḍukiṃ kisaṃ chātaṃ, naggaṃ sampatitacchaviṃ;

Muni kāruṇiko loke, taṃ maṃ addakkhi duggataṃ.

“苍白瘦弱且饥饿， 赤裸之身皮破损； 世间悲悯之牟尼， 见我堕此苦难中。

108.

108.

‘‘Bhikkhūnaṃ ālopaṃ datvā, pāṇimattañca coḷakaṃ;

Thālakassa ca pānīyaṃ, mama dakkhiṇamādisi.

“您施比丘一口食， 一掌大小之布块， 以及钵中的饮水， 为我回向此供养。

109.

109.

‘‘Ālopassa phalaṃ passa, bhattaṃ vassasataṃ dasa;

Bhuñjāmi kāmakāminī, anekarasabyañjanaṃ.

“请看一口食之果， 千年享食不间断； 我随心意而受用， 种种美味与佳肴。

110.

110.

‘‘Pāṇimattassa [Pg.67] coḷassa, vipākaṃ passa yādisaṃ;

Yāvatā nandarājassa, vijitasmiṃ paṭicchadā.

“请看一掌布之报， 其果是何等殊胜； 难陀王所有疆土， 其广皆为我衣覆。

111.

111.

‘‘Tato bahutarā bhante, vatthānacchādanāni me;

Koseyyakambalīyāni, khomakappāsikāni ca.

“尊者，我所有衣物， 实比那数量更多； 丝绸毛毯与麻布， 以及棉布皆具足。

112.

112.

‘‘Vipulā ca mahagghā ca, tepākāsevalambare;

Sāhaṃ taṃ paridahāmi, yaṃ yañhi manaso piyaṃ.

“其衣宽广且贵重， 皆从空中垂悬下； 我即穿戴彼等衣， 一切随我心所喜。

113.

113.

‘‘Thālakassa ca pānīyaṃ, vipākaṃ passa yādisaṃ;

Gambhīrā caturassā ca, pokkharañño sunimmitā.

“再看一钵水之报， 其果是何等殊胜； 莲池深邃且四方， 建造得善妙精美。

114.

114.

‘‘Setodakā suppatitthā, sītā appaṭigandhiyā;

Padumuppalasañchannā, vārikiñjakkhapūritā.

“池水清澈阶梯好， 清凉悦人无异味； 遍覆红莲与青莲， 水中充满其花蕊。

115.

115.

‘‘Sāhaṃ ramāmi kīḷāmi, modāmi akutobhayā;

Muniṃ kāruṇikaṃ loke, bhante vanditumāgatā’’ti.

“我于此欢喜嬉戏， 愉悦安乐无所畏； 尊者，我今前来此， 礼敬世间悲悯尊。”

107. Tattha uppaṇḍukinti uppaṇḍukajātaṃ. Chātanti bubhukkhitaṃ khudāya abhibhūtaṃ. Sampatitacchavinti chinnabhinnasarīracchaviṃ. Loketi idaṃ ‘‘kāruṇiko’’ti ettha vuttakaruṇāya visayadassanaṃ. Taṃ manti tādisaṃ mamaṃ, vuttanayena ekantato karuṇaṭṭhāniyaṃ maṃ. Duggatanti duggatiṃ gataṃ.

107. 此处，“uppaṇḍukiṃ”意为“变得苍白”。“chātaṃ”意为“饥饿”，即为饥饿所征服。“sampatitacchaviṃ”意为“皮肤破裂”，即身体的皮肤被割破撕裂。“loke”（在世间）在此处是为了显示“kāruṇiko”（悲悯者）一词中所说悲悯的对象。“taṃ maṃ”意为“那样的我”，即如前所述，完全应受悲悯的我。“duggataṃ”意为“堕入恶趣者”。

108-109. Bhikkhūnaṃ ālopaṃ datvātiādi therena attano karuṇāya katākāradassanaṃ. Tattha bhattanti odanaṃ, dibbabhojananti attho. Vassasataṃ dasāti dasa vassasatāni, vassasahassanti vuttaṃ hoti. Accantasaṃyoge cetaṃ upayogavacanaṃ. Bhuñjāmi kāmakāminī, anekarasabyañjananti aññehipi kāmetabbakāmehi samannāgatā anekarasabyañjanaṃ bhattaṃ bhuñjāmīti yojanā.

108-109. “施予比丘一口食”等句，是显示长老出于自身的悲悯所作的行为。其中，“bhattaṃ”意为饭食，此处指天食。“vassasataṃ dasa”意为十个百岁，即一千年。此为表示连续时间的用法。“Bhuñjāmi kāmakāminī, anekarasabyañjanaṃ”（我随心意而受用，种种美味与佳肴）的句法结构是：我，一个随心所欲者，享用着具有种种美味佳肴的食物，并拥有其他种种可爱欲乐。

110. Coḷassāti deyyadhammasīsena tabbisayaṃ dānamayaṃ puññameva dasseti. Vipākaṃ passa yādisanti tassa coḷadānassa vipākasaṅkhātaṃ phalaṃ passa, bhante. Taṃ pana yādisaṃ yathārūpaṃ, kinti ceti āha ‘‘yāvatā nandarājassā’’tiādi.

110. “coḷassa”（布的）是以所施之物为主，以此显示与该物相关的布施福德。“vipākaṃ passa yādisaṃ”（请看是何等果报）意指：“尊者，请看那布施布块的果报。”至于那果报是何等、何种样子，她说了“难陀王所有疆土”等等。

Tattha [Pg.68] koyaṃ nandarājā nāma? Atīte kira dasavassasahassāyukesu manussesu bārāṇasivāsī eko kuṭumbiko araññe jaṅghāvihāraṃ vicaranto araññaṭṭhāne aññataraṃ paccekabuddhaṃ addasa. So paccekabuddho tattha cīvarakammaṃ karonto anuvāte appahonte saṃharitvāva ṭhapetuṃ āraddho. So kuṭumbiko taṃ disvā, ‘‘bhante, kiṃ karothā’’ti vatvā tena appicchatāya kiñci avuttepi ‘‘cīvaradussaṃ nappahotī’’ti ñatvā attano uttarāsaṅgaṃ paccekabuddhassa pādamūle ṭhapetvā agamāsi. Paccekabuddho taṃ gahetvā anuvātaṃ āropento cīvaraṃ katvā pārupi. So kuṭumbikā jīvitapariyosāne kālaṃ katvā tāvatiṃsabhavane nibbattitvā tattha yāvatāyukaṃ dibbasampattiṃ anubhavitvā tato cavitvā bārāṇasito yojanamatte ṭhāne aññatarasmiṃ gāme amaccakule nibbatti.

此处，这位名叫难陀(Nanda)的国王是谁呢？据说在过去人寿一万岁时，一位住在波罗奈(Bārāṇasī)的居士在森林中步行时，在某处看到一位辟支佛(paccekabuddha)。那位辟支佛正在那里制作袈裟，但布料不够做镶边，于是他开始把它收起来。那位居士看到后，说道：“尊者，您在做什么？”即使辟支佛因少欲而未言语，居士也明白是“袈裟布料不够”，于是将自己的上衣放在辟支佛的脚下，然后离开了。辟支佛拿起它，加上镶边，做成袈裟穿上了。那位居士寿命终结后，命终转生到忉利天(Tāvatiṃsabhavana)，在那里享受天界财富直至寿尽，之后从彼处去世，投生到距离波罗奈城一由旬的某个村庄的大臣家中。

Tassa vayappattakāle tasmiṃ gāme nakkhattaṃ saṅghuṭṭhaṃ ahosi. So mātaraṃ āha – ‘‘amma, sāṭakaṃ me dehi, nakkhattaṃ kīḷissāmī’’ti. Sā sudhotavatthaṃ nīharitvā adāsi. ‘‘Amma, thūlaṃ ida’’nti. Aññaṃ nīharitvā adāsi, tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa vatthassa paṭilābhāya puñña’’nti. ‘‘Labhanaṭṭhānaṃ gacchāmi, ammā’’ti. ‘‘Gaccha, putta, ahaṃ ajjeva tuyhaṃ bārāṇasinagare rajjapaṭilābhaṃ icchāmī’’ti. So ‘‘sādhu, ammā’’ti mātaraṃ vanditvā padakkhiṇaṃ katvā āha – ‘‘gacchāmi, ammā’’ti. ‘‘Gaccha, tātā’’ti. Evaṃ kirassā cittaṃ ahosi – ‘‘kahaṃ gamissati, idha vā ettha vā gehe nisīdissatī’’ti. So pana puññaniyāmena codiyamāno gāmato nikkhamitvā bārāṇasiṃ gantvā maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So ca bārāṇasirañño kālakatassa sattamo divaso hoti.

在他成年时，那个村庄宣告举行节庆。他对母亲说：“妈妈，给我一件衣服，我要去玩节庆。”她拿出洗干净的衣服给他。“妈妈，这太粗了。”她又拿出另一件给他，他也拒绝了。于是母亲对他说：“孩子，我们生在这样的家庭，没有福报能得到比这更细软的衣服了。”“妈妈，我要去能得到的地方。”“去吧，孩子，我今天就祝愿你在波罗奈城获得王位。”他说：“好的，妈妈。”顶礼母亲，向她右绕后说：“妈妈，我走了。”“去吧，孩子。”据说她当时心想：“他能去哪里呢？他会坐在这儿或那儿的家里吧。”但他被福德的定法所驱使，离开了村庄，前往波罗奈城，在吉祥石板(maṅgalasilāpaṭṭa)上蒙头躺下。而那时正是波罗奈国王驾崩的第七天。

Amaccā ca purohito ca rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītā atthi, putto natthi, arājakaṃ rajjaṃ na tiṭṭhati, phussarathaṃ vissajjemā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā setacchattappamukhaṃ pañcavidhaṃ rājakakudhabhaṇḍaṃ rathasmiṃyeva ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukkho ahosi. ‘‘Paricayena uyyānābhimukho gacchati[Pg.69], nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho kumāraṃ padakkhiṇaṃ katvā ārohanasajjo hutvā aṭṭhāsi, purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassadīpaparivāresu catūsu mahādīpesu ekarajjaṃ kāretuṃ yutto’’ti vatvā ‘‘tūriyāni paggaṇhatha, punapi paggaṇhathā’’ti tikkhattuṃ tūriyāni paggaṇhāpesi.

大臣与国师处理完国王的遗体事宜后，坐在王宫庭院商议道：“国王有一位女儿，没有儿子；国家不可无主，我们应派出吉祥宝车(phussaratha)。”他们将四匹莲花色的骏马套上车，把白伞为首的五种王权标志置于车上，随即放出宝车，并在车后鸣奏乐器。宝车从东门驶出，朝着御花园而去。“它熟悉路途，正驶向御花园，我们把它召回来吧。”有人提议。国师说：“莫要召回。”宝车绕着王子右绕后，准备让他登车而停下。国师撩开他身上的遮盖物，审视其脚底后说道：“愿此洲安住，他有资格在由两千个小岛环绕的四大洲中，建立单一王国。”又说：“奏乐！再奏乐！”如此三次命令奏乐。

Atha kumāro mukhaṃ vivaritvā oloketvā ‘‘kena kammena āgatattha, tātā’’ti āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Tumhākaṃ rājā kaha’’nti? ‘‘Divaṅgato, sāmī’’ti. ‘‘Kati divasā atikkantā’’ti? ‘‘Ajja sattamo divaso’’ti. ‘‘Putto vā dhītā vā natthī’’ti? ‘‘Dhītā atthi, deva, putto natthī’’ti. ‘‘Tena hi karissāmi rajja’’nti. Te tāvadeva abhisekamaṇḍapaṃ katvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu.

于是王子揭开遮盖，环顾四周，问道：“诸位，你们为何而来？”他们回答：“陛下，王国已归属于您。”“你们的国王在哪里？”“主上，已驾崩。”“已经过去多少天了？”“今天是第七天。”“没有儿子或女儿吗？”“陛下，有一位公主，但没有王子。”“那么，我将治理此国。”他们立刻搭建起加冕亭，用各种饰物装扮好公主，将她带到御花园，为王子举行了加冕仪式。

Athassa katābhisekassa satasahassagghanikaṃ vatthaṃ upanesuṃ. So ‘‘kimidaṃ, tātā’’ti āha. ‘‘Nivāsanavatthaṃ, devā’’ti. ‘‘Nanu, tātā, thūla’’nti? ‘‘Manussānaṃ paribhogavatthesu ito sukhumataraṃ natthi, devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ rājā (a. ni. aṭṭha. 1.1.191) suvaṇṇabhiṅkāraṃ āharatha, labhissāmi vattha’’nti. Suvaṇṇabhiṅkāraṃ āhariṃsu. So uṭṭhāya hatthe dhovitvā mukhaṃ vikkhāletvā hatthena udakaṃ ādāya puratthimadisāyaṃ abbhukkiri. Tadā ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇāya pacchimāya uttarāyāti evaṃ catūsu disāsu abbhukkiri. Sabbadisāsu aṭṭha aṭṭha katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. Ekekāya disāya soḷasa soḷasa katvā catusaṭṭhi kammarukkhāti keci vadanti. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo mā suttaṃ kantiṃsūti bheriṃ carāpethā’’ti vatvā chattaṃ ussāpetvā alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā pāsādaṃ āruyha mahāsampattiṃ anubhavi.

那时，人们为已受灌顶的他献上了一件价值十万的衣服。他问道：“诸位，这是什么？”“陛下，这是您所穿之衣。”“诸位，这难道不粗糙吗？”“陛下，在人们使用的衣服中，没有比这更细的了。”“你们的国王也穿这样的衣服吗？”“是的，陛下。”“我想你们的国王没有福报。拿一个金瓶来，我将得到衣服。”人们拿来了金瓶。他起身洗手、漱口，用手取水，向东方洒去。那时，坚实的大地裂开，八棵如意树生长出来。他又取水，向南方、西方、北方，如此在四个方向洒去。在所有方向上，每方各生长出八棵，共三十二棵如意树。有人说，每一方生长出十六棵，共有六十四棵业树。他穿上一件天衣，披上一件，说道：“在难陀(Nanda)王的领土上，纺纱的女子们不要再纺纱了，鸣鼓宣告吧！”说完，他撑起伞，装饰完毕，骑上最胜象背，进入城中，登上宫殿，享受着大富贵。

Evaṃ gacchante kāle ekadivasaṃ devī rañño sampattiṃ disvā ‘‘aho tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ, devī’’ti ca puṭṭhā ‘‘atimahatī [Pg.70] te, deva, sampatti. Atīte addhani kalyāṇaṃ akattha, idāni anāgatassa atthāya kusalaṃ na karothā’’ti āha. ‘‘Kassa dema? Sīlavanto natthī’’ti. ‘‘Asuñño, deva, jambudīpo arahantehi, tumhe dānameva sajjetha, ahaṃ arahante lacchāmī’’ti āha. Punadivase rājā mahārahaṃ dānaṃ sajjāpesi. Devī ‘‘sace imissāya disāya arahanto atthi, idhāgantvā amhākaṃ bhikkhaṃ gaṇhantū’’ti adhiṭṭhahitvā uttaradisābhimukhā urena nipajji. Nipannamattāya eva deviyā himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi – ‘‘mārisā nandarājā tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā tāvadeva ākāsenāgantvā uttaradvāre otariṃsu. Manussā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañño ārocesuṃ. Rājā saddhiṃ deviyā āgantvā vanditvā pattaṃ gahetvā paccekabuddhe pāsādaṃ āropetvā tattha tesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghattherassa, devī saṅghanavakassa pādamūle nipajjitvā ‘‘ayyā, paccayehi na kilamissanti, mayaṃ puññena na hāyissāma, amhākaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne nivāsaṭṭhānāni kāretvā yāvajīvaṃ paccekabuddhe upaṭṭhahitvā tesu parinibbutesu sādhukīḷitaṃ kāretvā gandhadāruādīhi sarīrakiccaṃ kāretvā dhātuyo gahetvā cetiyaṃ patiṭṭhāpetvā ‘‘evarūpānampi nāma mahānubhāvānaṃ mahesīnaṃ maraṇaṃ bhavissati, kimaṅgaṃ pana mādisāna’’nti saṃvegajāto jeṭṭhaputtaṃ rajje patiṭṭhāpetvā sayaṃ tāpasapabbajjaṃ pabbaji. Devīpi ‘‘raññe pabbajite ahaṃ kiṃ karissāmī’’ti pabbaji. Dvepi uyyāne vasantā jhānāni nibbattetvā jhānasukhena vītināmetvā āyupariyosāne brahmaloke nibbattiṃsu. So kira nandarājā amhākaṃ satthu mahāsāvako mahākassapatthero ahosī, tassa aggamahesī bhaddā kāpilānī nāma.

时光流逝，一日，王后见到国王的财富，显出怜悯的样子说：“唉，可怜的人！”国王问道：“这是为何，王后？”她答道：“大王，您的财富太巨大了。您过去行了善，但现在却不为未来造作善业。”国王说：“我们能布施给谁呢？没有具戒者啊。”“大王，瞻部洲(Jambudīpa)并非没有阿罗汉。您只管准备布施，我自会找到阿罗汉。”次日，国王准备了丰盛的布施。王后发愿道：“如果此方有阿罗汉，愿他们前来接受我们的供养。”说罢，她便面向北方，以胸贴地而卧。王后刚一躺下，住在雪山(Himavanta)的莲花婆提(Padumavatī)之子——五百位辟支佛中的长者大红莲(Mahāpaduma)辟支佛便对他的兄弟们说：“贤友们，难陀王邀请你们，请你们应允。”他们应允后，即刻从空中飞来，降落在北门。人们向国王禀告：“大王，五百位辟支佛来了！”国王与王后一同前去礼拜，接过他们的钵，将辟支佛们迎上宫殿，在那里供养他们。用餐完毕后，国王在上座长老足下，王后在最年轻的比丘足下，俯身恳求道：“尊者们，请答应留在这里居住，这样你们将不会为资具所困，我们也不会在福德上减损。”他们得到应允后，便在园林里为辟支佛们建造了住所，终身供养他们。待他们般涅槃后，国王与王后为他们举行了盛大的仪式，用香木等火化了他们的遗体，收取舍利并建塔供奉。他有感而发：“像这样具大威德的大贤尚且会死，何况像我们这样的人呢？”他心生紧迫感，于是立长子为王，自己出家修苦行。王后也想：“国王已经出家，我该做什么呢？”于是也出家了。他们二人都住在园林里，修习禅定，以禅悦度日，寿终之后投生到梵天界。据说，那位难陀王就是我们导师的伟大弟子大迦叶(Mahākassapa)长老，他的第一王后名叫跋陀·迦毗罗尼(Bhaddā Kāpilānī)。

Ayaṃ pana nandarājā dasa vassasahassāni sayaṃ dibbavatthāni paridahanto sabbameva attano vijitaṃ uttarakurusadisaṃ karonto āgatāgatānaṃ manussānaṃ [Pg.71] dibbadussāni adāsi. Tayidaṃ dibbavatthasamiddhiṃ sandhāya sā petī āha ‘‘yāvatā nandarājassa, vijitasmiṃ paṭicchadā’’ti. Tattha vijitasminti raṭṭhe. Paṭicchadāti vatthāni. Tāni hi paṭicchādenti etehīti ‘‘paṭicchadā’’ti vuccanti.

这位难陀王在位一万年，自己穿着天衣，将他所征服的全部国土治理得如同北俱卢洲(Uttarakuru)一般，并且把天衣施舍给所有前来的人们。那位女饿鬼正是针对这天衣的丰盛而说：“所有在难陀王所征服的疆域内的遮盖之物……”在此，“所征服的疆域内”指国境内。“遮盖之物”指衣服。因为它们被用以遮蔽，故被称为“遮盖之物”。

111. Idāni sā petī ‘‘nandarājasamiddhitopi etarahi mayhaṃ samiddhi vipulatarā’’ti dassentī ‘‘tato bahutarā, bhante, vatthānacchādanāni me’’tiādimāha. Tattha tatoti nandarājassa pariggahabhūtavatthatopi bahutarāni mayhaṃ vatthacchādanānīti attho. Vatthānacchādanānīti nivāsanavatthāni ceva pārupanavatthāni ca. Koseyyakambalīyānīti koseyyāni ceva kambalāni ca. Khomakappāsikānīti khomavatthāni ceva kappāsamayavatthāni ca.

111. 现在，那位女饿鬼为了显示“如今我的富足比难陀王的更巨大”，便说道：“尊者，我的衣物覆盖比那更多……”等等。在此，“比那”的意思是：我的衣物覆盖比难陀王所拥有的衣服更多。“衣物覆盖”指内衣和外衣。“丝绸毛毯”指丝绸织品和毛毯。“亚麻棉布”指亚麻衣和棉衣。

112. Vipulāti āyāmato ca vitthārato ca vipulā. Mahagghāti mahagghavasena mahantā mahārahā. Ākāsevalambareti ākāseyeva olambamānā tiṭṭhanti. Yaṃ yañhi manaso piyanti yaṃ yaṃ mayhaṃ manaso piyaṃ, taṃ taṃ gahetvā paridahāmi pārupāmi cāti yojanā.

112. “广大的”指在长度和宽度上都广阔。“贵重的”指因价值高而巨大且昂贵。“它们悬挂在空中”指它们就那样悬挂在空中。“凡我心所喜爱的”，其句法结构是：凡是我心所喜爱的，我就取来穿上或披上。

113. Thālakassa ca pānīyaṃ, vipākaṃ passa yādisanti thālakapūraṇamattaṃ pānīyaṃ dinnaṃ anumoditaṃ, tassa pana vipākaṃ yādisaṃ yāva mahantaṃ passāti dassentī ‘‘gambhīrā caturassā cā’’tiādimāha. Tattha gambhīrāti agādhā. Caturassāti caturassasaṇṭhānā. Pokkharaññoti pokkharaṇiyo. Sunimmitāti kammānubhāveneva suṭṭhu nimmitā.

113. “一碗水，且看其果报如何”：这是为了显示仅仅供养一碗水的果报是何等广大，而说“深邃与四方”等。其中，“深邃”(gambhīrā)指深不可测；“四方”(caturassā)指四方形的形状；“莲池”(pokkharañño)指莲花池；“善被创造”(sunimmitā)指因业力而善被创造。

114. Setodakāti setaudakā setavālukasamparikiṇṇā. Suppatitthāti sundaratitthā. Sītāti sītalodakā. Appaṭigandhiyāti paṭikūlagandharahitā surabhigandhā. Vārikiñjakkhapūritāti kamalakuvalayādīnaṃ kesarasañchannena vārinā paripuṇṇā.

114. “白水”(setodakā)指水色洁白，散布着白沙。“善渡口”(suppatitthā)指有美好的渡口。“清凉”(sītā)指水是清凉的。“无异味”(appaṭigandhiyā)指没有令人厌恶的气味，而是有芬芳的气味。“满布水生花蕊”(vārikiñjakkhapūritā)指水中充满着莲花、睡莲等，并遍布着花蕊。

115. Sāhanti sā ahaṃ. Ramāmīti ratiṃ vindāmi. Kīḷāmīti indriyāni paricāremi. Modāmīti bhogasampattiyā pamuditā homi. Akutobhayāti kutocipi asañjātabhayā, serī sukhavihārinī homi[Pg.72]. Bhante, vanditumāgatāti, bhante, imissā dibbasampattiyā paṭilābhassa kāraṇabhūtaṃ tvaṃ vandituṃ āgatā upagatāti attho. Yaṃ panettha atthato avibhattaṃ, taṃ tattha tattha vuttameva.

115. “那个我”(sāhaṃ)就是指我这个女鬼。“我欢喜”(ramāmi)指我感受到快乐。“我嬉戏”(kīḷāmi)指我享乐于诸根。“我喜悦”(modāmi)指我因财富圆满而高兴。“无所畏惧”(akutobhayā)指我从任何地方都不生起恐惧，自由自在，安乐而住。“尊者，我来礼敬”(bhante, vanditumāgatā)的意思是：尊者，您是我获得此天界成就的原因，所以我前来礼敬您。此处意义上未加阐释之处，已在各处解说过了。

Evaṃ tāya petiyā vutte āyasmā sāriputto iṭṭhakavatiyaṃ dīgharājiyanti gāmadvayavāsikesu attano santikaṃ upagatesu manussesu imamatthaṃ vitthārato kathento saṃvejetvā saṃsāramocanapāpakammato mocetvā upāsakabhāve patiṭṭhāpesi. Sā pavatti bhikkhūsu pākaṭā jātā. Taṃ bhikkhū bhagavato ārocesuṃ. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi, sā desanā mahājanassa sātthikā ahosīti.

当那女鬼说完后，具寿舍利弗对来到他跟前的砖城(Iṭṭhakavatī)和长街(Dīgharājī)二村村民，详细地讲述了此事，令其生起悚惧，使其解脱于障碍解脱之恶业，并令其确立为优婆塞。此事在比丘们当中传开。比丘们将此事禀告世尊。世尊以此事为缘起，为在场会众开示了法，此开示对大众饶有利益。

Saṃsāramocakapetivatthuvaṇṇanā niṭṭhitā.

解脱轮回女鬼事释义终。

2. Sāriputtattheramātupetivatthuvaṇṇanā

2. 舍利弗长老之母女鬼事释义

Naggā dubbaṇṇarūpāsīti idaṃ satthari veḷuvane viharante āyasmato sāriputtattherassa ito pañcamāya jātiyā mātubhūtaṃ petiṃ ārabbha vuttaṃ. Ekadivasaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho āyasmā ca kappino rājagahassa avidūre aññatarasmiṃ araññāyatane viharanti. Tena ca samayena bārāṇasiyaṃ aññataro brāhmaṇo aḍḍho mahaddhano mahābhogo samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ opānabhūto annapānavatthasayanādīni deti. Dento ca āgatāgatānaṃ yathākālaṃ yathārahañca pādodakapādabbhañjanādidānānupubbakaṃ sabbābhideyyaṃ paṭipanno hoti, purebhattaṃ bhikkhū annapānādinā sakkaccaṃ parivisati. So desantaraṃ gacchanto bhariyaṃ āha – ‘‘bhoti, yathāpaññattaṃ imaṃ dānavidhiṃ aparihāpentī sakkaccaṃ anupatiṭṭhāhī’’ti. Sā ‘‘sādhū’’ti paṭissuṇitvā tasmiṃ pakkante eva tāva bhikkhūnaṃ paññattaṃ dānavidhiṃ pacchindi, addhikānaṃ pana nivāsatthāya upagatānaṃ gehapiṭṭhito chaḍḍitaṃ jarasālaṃ dassesi ‘‘ettha vasathā’’ti. Annapānādīnaṃ atthāya tattha addhikesu āgatesu ‘‘gūthaṃ khādatha, muttaṃ pivatha, lohitaṃ pivatha[Pg.73], tumhākaṃ mātu matthaluṅgaṃ khādathā’’ti yaṃ yaṃ asuci jegucchaṃ, tassa tassa nāmaṃ gahetvā niṭṭhuraṃ vadati.

“汝为裸形，色貌丑陋”：此乃导师住于竹林(Veḷuvana)时，就具寿舍利弗长老过去第五世曾为其母之女鬼而说。一日，具寿舍利弗、具寿大目犍连(Mahāmoggallāna)、具寿阿那律及具寿迦毕那(Kappina)住于王舍城附近一林地中。尔时，波罗奈(Bārāṇasī)城有一婆罗门，富裕、大富、大财，如同沙门、婆罗门、贫者、旅人、乞士及求乞者之井泉，布施饮食、衣物、住所等。布施时，他依时、依分，次第给予来者洗足水、涂足油等，悉心接待。饭前，则以饮食等恭敬地侍奉比丘。此婆罗门将往他国时，对其妻言：“夫人，此所制之布施，汝当勿断，恭敬行之。”她答“善哉”并应允。然其夫一去，她便中断了为比丘所设之布施。对为求宿而来之旅人，则指着屋后废弃之旧棚曰：“住于此处。”当旅人为饮食等而来时，她便恶语相向，说出种种不净可厌之物名：“食粪、饮尿、饮血、食汝母之脑髓！”

Sā aparena samayena kālaṃ katvā kammānubhāvukkhittā petayoniyaṃ nibbattitvā attano vacīduccaritānurūpaṃ dukkhaṃ anubhavantī purimajātisambandhaṃ anussaritvā āyasmato sāriputtassa santikaṃ upasaṅkamitukāmā tassa vihāradvāraṃ sampāpuṇi, tassa vihāradvāradevatāyo vihārappavesanaṃ nivāresuṃ. Sā kira ito pañcamāya jātiyā therassa mātubhūtapubbā, tasmā evamāha – ‘‘ahaṃ ayyassa sāriputtattherassa ito pañcamāya jātīyā mātā, detha me dvārappavesanaṃ theraṃ daṭṭhu’’nti. Taṃ sutvā devatā tassā pavesanaṃ anujāniṃsu. Sā pavisitvā caṅkamanakoṭiyaṃ ṭhatvā therassa attānaṃ dassesi. Thero taṃ disvā karuṇāya sañcoditamānaso hutvā –

其后，彼女命终，为业力所牵，投生于饿鬼道，遭受与其恶语相应之苦。她忆起前世因缘，欲往诣具寿舍利弗，便来到其精舍门口，然精舍门神阻止其入。原来，她曾是长老过去第五世之母，故而言曰：“我乃尊者舍利弗长老过去第五世之母，请允我入内见长老。”门神闻言，遂许其入。她进入后，立于经行处一端，向长老显现其身。长老见之，心生悲悯，

116.

116.

‘‘Naggā dubbaṇṇarūpāsi, kisā dhamanisanthatā;

Upphāsulike kisike, kā nu tvaṃ idha tiṭṭhasī’’ti. –

“裸身形秽色，消瘦脉络张；肋骨皆凸显，汝谁立此方？”

Gāthāya pucchi. Sā therena puṭṭhā paṭivacanaṃ dentī –

长老以偈问曰。彼女为长老所问，回答曰：

117.

117.

‘‘Ahaṃ te sakiyā mātā, pubbe aññāsu jātīsu;

Upapannā pettivisayaṃ, khuppipāsasamappitā.

“往昔其余诸生中，我曾为汝亲生母；今生饿鬼界之内，恒为饥渴所逼迫。

118.

118.

‘‘Chaḍḍitaṃ khipitaṃ kheḷaṃ, siṅghāṇikaṃ silesumaṃ;

Vasañca ḍayhamānānaṃ, vijātānañca lohitaṃ.

“所弃、所唾、唾液、鼻涕、痰，焚尸之脂、产妇之血，

119.

119.

‘‘Vaṇikānañca yaṃ ghāna-sīsacchinnāna lohitaṃ;

Khudāparetā bhuñjāmi, icchipurisanissitaṃ.

“伤者及断鼻断头者之血，我为饥所迫而食，亦食男女身所出之脓血。

120.

120.

‘‘Pubbalohitaṃ bhakkhāmi, pasūnaṃ mānusāna ca;

Aleṇā anagārā ca, nīlamañcaparāyaṇā.

“我食人畜之脓血，无有庇护亦无家，以秽暗床为归宿。

121.

121.

‘‘Dehi puttaka me dānaṃ, datvā anvādisāhi me;

Appeva nāma mucceyyaṃ, pubbalohitabhojanā’’ti. – pañcagāthā abhāsi;

“吾儿请布施于我，施后为我作回向；愿我能因此解脱，脱离以脓血为食。”——她说了这五首偈。

117. Tattha [Pg.74] ahaṃ te sakiyā mātāti ahaṃ tuyhaṃ jananibhāvato sakiyā mātā. Pubbe aññāsu jātīsūti mātā hontīpi na imissaṃ jātiyaṃ, atha kho pubbe aññāsu jātīsu, ito pañcamiyanti daṭṭhabbaṃ. Upapannā pettivisayanti paṭisandhivasena petalokaṃ upagatā. Khuppipāsasamappitāti khudāya ca pipāsāya ca abhibhūtā, nirantaraṃ jighacchāpipāsāhi abhibhuyyamānāti attho.

117. 于此，“我乃汝亲生母”者：谓因生汝，故为汝亲生母。“往昔其余诸生中”者：谓虽为母，然非此生，而是在于往昔其余诸生中，当知为从今第五世。“生于饿鬼界”者：谓由结生而至饿鬼世界。“为饥渴所逼”者：谓为饥与渴所征服，意为恒为饥渴所折磨。

118-119. Chaḍḍitanti ucchiṭṭhakaṃ, vantanti attho. Khipitanti khipitena saddhiṃ mukhato nikkhantamalaṃ. Kheḷanti niṭṭhubhaṃ. Siṅghāṇikanti matthaluṅgato vissanditvā nāsikāya nikkhantamalaṃ. Silesumanti semhaṃ. Vasañca ḍayhamānānanti citakasmiṃ ḍayhamānānaṃ kaḷevarānaṃ vasātelañca. Vijātānañca lohitanti pasūtānaṃ itthīnaṃ lohitaṃ, gabbhamalaṃ ca-saddena saṅgaṇhāti. Vaṇikānanti sañjātavaṇānaṃ. Yanti yaṃ lohitanti sambandho. Ghānasīsacchinnānanti ghānacchinnānaṃ sīsacchinnānañca yaṃ lohitaṃ, taṃ bhuñjāmīti yojanā. Desanāsīsametaṃ ‘‘ghānasīsacchinnāna’’nti, yasmā hatthapādādicchinnānampi lohitaṃ bhuñjāmiyeva. Tathā ‘‘vaṇikāna’’nti iminā tesampi lohitaṃ saṅgahitanti daṭṭhabbaṃ. Khudāparetāti jighacchābhibhūtā hutvā. Itthipurisanissitanti itthipurisasarīranissitaṃ yathāvuttaṃ aññañca cammamaṃsanhārupubbādikaṃ paribhuñjāmīti dasseti.

118-119. “所弃”(chaḍḍitaṃ)指残食，即呕吐物。“所唾”(khipitaṃ)指与喷嚏一同从口中出之秽物。“唾液”(kheḷaṃ)指口水。“鼻涕”(siṅghāṇikaṃ)指从脑髓流下、由鼻腔而出之秽物。“痰”(silesumaṃ)指痰。“及被焚烧者之脂”(vasañca ḍayhamānānaṃ)指在火葬堆上被焚烧之尸身的脂肪油。“及分娩妇女之血”(vijātānañca lohitaṃ)指生产妇女之血，“及”(ca)字亦包含胎盘。“有疮者”(vaṇikānaṃ)指已生疮者。“之”(yaṃ)是与“血”(lohitaṃ)的连接。“断鼻断头者”(ghānasīsacchinnānaṃ)的句法是：“断鼻者与断头者之血，我食之。”“断鼻断头者”是说法之撮要，因其亦食断手断足者之血。同样，当知“有疮者”一词亦包含彼等之血。“为饥所迫”(khudāparetā)意为被饥饿所征服。“依于男女身”(itthipurisanissitaṃ)是显示其食用依于男女身体的、如前所述及其他的皮、肉、筋、脓等。

120-121. Pasūnanti ajagomahiṃsādīnaṃ. Aleṇāti asaraṇā. Anagārāti anāvāsā. Nīlamañcaparāyaṇāti susāne chaḍḍitamalamañcasayanā. Atha vā nīlāti chārikaṅgārabahulā susānabhūmi adhippetā, taṃyeva mañcaṃ viya adhisayanāti attho. Anvādisāhi meti yathā dinnaṃ dakkhiṇaṃ mayhaṃ upakappati, tathā uddisa pattidānaṃ dehi. Appeva nāma mucceyyaṃ, pubbalohitabhojanāti tava uddisanena etasmā pubbalohitabhojanā petajīvikā api nāma mucceyyaṃ.

120-121. “牲畜”(pasūnaṃ)指山羊、牛、水牛等。“无庇护”(aleṇā)指无所依。“无家”(anagārā)指无住处。“以暗床为归宿”(nīlamañcaparāyaṇā)指睡在坟场丢弃的秽床上。或，“暗”(nīla)意指充满灰烬与炭火的坟场，意即以之为床而卧。“为我回向”(anvādisāhi me)指：“请作功德回向，以使所施之供养能为我所用。”“愿我能解脱，脱离以脓血为食”(appeva nāma mucceyyaṃ, pubbalohitabhojanā)指：“通过你的回向，愿我能从这以脓血为食的饿鬼生命中解脱。”

Taṃ sutvā āyasmā sāriputtatthero dutiyadivase mahāmoggallānattherādike tayo there āmantetvā tehi saddhiṃ rājagahe [Pg.75] piṇḍāya caranto rañño bimbisārassa nivesanaṃ agamāsi. Rājā there disvā vanditvā ‘‘kiṃ, bhante, āgatatthā’’ti āgamanakāraṇaṃ pucchi. Āyasmā mahāmoggallāno taṃ pavattiṃ rañño ārocesi. Rājā ‘‘aññātaṃ, bhante’’ti vatvā there vissajjetvā sabbakammikaṃ amaccaṃ pakkosāpetvā āṇāpesi ‘‘nagarassa avidūre vivitte chāyūdakasampanne ṭhāne catasso kuṭiyo kārehī’’ti. Antepure ca pahonakavisesavasena tidhā vibhajitvā catasso kuṭiyo paṭicchāpesi, sayañca tattha gantvā kātabbayuttakaṃ akāsi. Niṭṭhitāsu kuṭikāsu sabbaṃ balikaraṇaṃ sajjāpetvā annapānavatthādīni buddhappamukhassa cātuddisassa bhikkhusaṅghassa anucchavike sabbaparikkhāre ca upaṭṭhāpetvā āyasmato sāriputtattherassa taṃ sabbaṃ niyyādesi. Atha thero taṃ petiṃ uddissa taṃ sabbaṃ buddhappamukhassa cātuddisassa bhikkhusaṅghassa adāsi. Sā petī taṃ anumoditvā devaloke nibbattitvā sabbakāmasamiddhā ca hutvā aparadivase āyasmato mahāmoggallānattherassa santikaṃ upagantvā vanditvā aṭṭhāsi. Taṃ thero paṭipucchi, sā attano petūpapattiṃ puna devūpapattiñca vitthārato kathesi. Tena vuttaṃ –

听闻此事后，具寿舍利弗(Sāriputta)长老在第二天邀请大目犍连(Mahāmoggallāna)长老等三位长老，一同前往王舍城(Rājagaha)托钵乞食，来到了频婆娑罗(Bimbisāra)王的住所。国王见到长老们，礼拜后问道：“尊者，来此有何贵干？”询问他们的来意。具寿大目犍连将事情的经过告诉了国王。国王说：“我明白了，尊者。”送走长老们后，立即召集所有主管事务的大臣，命令道：“在离城不远，清净幽静、荫凉且水源充足的地方，建造四座孤邸(kuṭi)。”又在后宫，将丰厚的财物分为三份，用以置办四座孤邸，并亲自前往处理应办之事。孤邸建成后，他备办好一切供养，准备了食物、饮品、衣物等，为以佛陀为首的四方比丘僧团，准备了相应的各种必需品，全部交给具寿舍利弗长老。于是长老为了那个女饿鬼，将这一切供养布施给以佛陀为首的四方比丘僧团。那个女饿鬼随喜后，转生到天界，拥有一切欲望的满足。第二天，她来到具寿大目犍连长老处，礼拜后站立在一旁。长老询问她，她便详细地讲述了自己从饿鬼转生到天界的过程。因此说——

122.

122.

‘‘Mātuyā vacanaṃ sutvā, upatissonukampako;

Āmantayi moggallānaṃ, anuruddhañca kappinaṃ.

闻母语后生悲悯， 伍巴谛萨(Upatissa)心戚然； 召来目犍连长老， 阿那律(Anuruddha)与迦毗那(Kappina)。

123.

123.

‘‘Catasso kuṭiyo katvā, saṅghe cātuddise adā;

Kuṭiyo annapānañca, mātu dakkhiṇamādisī.

建造孤邸共四间， 供养四方之僧伽； 孤邸饮食皆布施， 为母回向此功德。

124.

124.

‘‘Samanantarānuddiṭṭhe, vipāko udapajjatha;

Bhojanaṃ pānīyaṃ vatthaṃ, dakkhiṇāya idaṃ phalaṃ.

回向之后即刻间， 善妙果报即生起； 饮食衣服皆具足， 此乃供养之善果。

125.

125.

‘‘Tato suddhā sucivasanā, kāsikuttamadhārinī;

Vicittavatthābharaṇā, kolikaṃ upasaṅkamī’’ti.

尔后身净衣洁白， 穿戴最上迦尸绸； 身佩多彩衣与饰， 前去拜见拘利迦(Kolika)。

123. Tattha saṅghe cātuddise adāti cātuddisassa saṅghassa adāsi, niyyādesīti attho. Sesaṃ vuttatthameva.

123. 于此，“供养四方之僧伽”意为：他将物品布施、奉献给四方僧团。其余的意义如前所述。

Athāyasmā [Pg.76] mahāmoggallāno taṃ petiṃ –

于是，具寿大目犍连对那个女饿鬼说：

126.

126.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“汝以超胜之容色，亭亭玉立天女身， 光华照彻于四方，宛若空中启明星。”

127.

127.

‘‘Kena tetādiso vaṇṇo, tena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“何缘令汝具此色，何业令汝此处成； 随心所欲诸享受，悉由彼业得化生。”

128.

128.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā,Vaṇṇo ca te sabbadisā pabhāsatī’’ti. – pucchi;

“我问汝，大威力天女， 往昔为人造何福？ 因何具此炽燃力， 容色普照于八方？”

129-133. Atha sā ‘‘sāriputtassāhaṃ mātā’’tiādinā vissajjesi. Sesaṃ vuttatthameva. Athāyasmā mahāmoggallāno taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi, sā desanā mahājanassa sātthikā ahosīti.

129-133. 于是她以“我是舍利弗的母亲”等语回答。其余与前面所说相同。接着，具寿大目犍连将此事禀告了世尊。世尊以此为缘起，为与会大众说法，其说法对大众很有利益。

Sāriputtattheramātupetivatthuvaṇṇanā niṭṭhitā.

舍利弗长老之母饿鬼事释义终。

3. Mattāpetivatthuvaṇṇanā

3. 玛塔女饿鬼事释义

Naggā dubbaṇṇarūpāsīti idaṃ satthari jetavane viharante mattaṃ nāma petiṃ ārabbha vuttaṃ. Sāvatthiyaṃ kira aññataro kuṭumbiko saddho pasanno ahosi. Tassa bhariyā assaddhā appasannā kodhanā vañjhā ca ahosi nāmena mattā nāma. Atha so kuṭumbiko kulavaṃsūpacchedanabhayena sadisakulato tissaṃ nāma aññaṃ kaññaṃ ānesi. Sā ahosi saddhā pasannā sāmino ca piyā manāpā, sā nacirasseva gabbhinī hutvā dasamāsaccayena puttaṃ vijāyi, ‘‘bhūto’’tissa nāmaṃ ahosi. Sā gehassāminī hutvā cattāro bhikkhū sakkaccaṃ upaṭṭhahi, vañjhā pana taṃ usūyati.

“汝裸身，相貌丑”等偈颂，是导师住在祇陀林(Jetavana)时，针对一位名叫玛塔(Mattā)的饿鬼而说的。据说在舍卫城(Sāvatthī)，有一位居士有信心、有净信。他的妻子没有信心、没有净信、易怒且不育，名叫玛塔。那位居士因害怕家族断绝，便从一个门当户对的家庭中迎娶了另一位名叫提莎(Tissā)的女子。她有信心、有净信，深得丈夫喜爱，不久便怀孕，十月期满后生下一个儿子，取名为“布塔(Bhūta)”。她成为女主人后，恭敬地侍奉四位比丘，而那不育的妻子却嫉妒她。

Tā ubhopi ekasmiṃ divase sīsaṃ nhatvā allakesā aṭṭhaṃsu, kuṭumbiko guṇavasena tissāya ābaddhasineho manuññena hadayena tāya [Pg.77] saddhiṃ bahuṃ sallapanto aṭṭhāsi. Taṃ asahamānā mattā issāpakatā gehe sammajjitvā ṭhapitaṃ saṅkāraṃ tissāya matthake okiri. Sā aparena samayena kālaṃ katvā petayoniyaṃ nibbattitvā attano kammabalena pañcavidhaṃ dukkhaṃ anubhavati. Taṃ pana dukkhaṃ pāḷito eva viññāyati. Athekadivasaṃ sā petī sañjhāya vītivattāya gehassa piṭṭhipasse nhāyantiyā tissāya attānaṃ dassesi. Taṃ disvā tissā –

她们两人在同一天洗头后，湿着头发站着。居士因提莎的美德而对她心生爱意，便心情愉悦地与她长谈。玛塔无法忍受，被嫉妒所驱使，将打扫屋子后堆放的垃圾倒在提莎的头上。后来玛塔死后，投生于饿鬼道，因自己的业力而感受五种痛苦。而那痛苦从《圣典》本身即可了知。后来有一天傍晚，当提莎在屋后洗澡时，那饿鬼向她现身。提莎看见她后——

134.

134.

‘‘Naggā dubbaṇṇarūpāsi, kisā dhamanisanthatā;

Upphāsulike kisike, kā nu tvaṃ idha tiṭṭhasī’’ti. –

“汝裸身貌丑，消瘦青筋显； 肋骨凸露瘦弱者，汝为谁人立于此？”

Gāthāya paṭipucchi. Itarā –

她以偈颂问道。另一位——

135.

135.

‘‘Ahaṃ mattā tuvaṃ tissā, sapattī te pure ahuṃ;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti. –

“我是玛塔，你是提莎，往昔曾是你的对妇； 因造作了恶业，我从此处生饿鬼界。”

Gāthāya paṭivacanaṃ adāsi. Tattha ahaṃ mattā tuvaṃ tissāti ahaṃ mattā nāma, tuvaṃ tissā nāma. Pureti purimattabhāve. Teti tuyhaṃ sapattī ahuṃ, ahosinti attho. Puna tissā –

她以偈颂回答。其中，“我是玛塔，你是提莎”意即：我名叫玛塔，你名叫提莎。“往昔”(pure)意即在前生。“我是你的对妇”(sapattī te ahuṃ)一句中，“曾是”(ahuṃ)的意思是“我曾是”(ahosiṃ)。提莎又——

136.

136.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, petalokaṃ ito gatā’’ti. –

“汝以身语意，造作了何等恶作？ 因何业的果报，从此投生饿鬼界？”

Gāthāya katakammaṃ pucchi. Puna itarā –

她以偈颂询问所造之业。另一位又——

137.

137.

‘‘Caṇḍī ca pharusā cāsiṃ, issukī maccharī saṭhā;

Tāhaṃ duruttaṃ vatvāna, petalokaṃ ito gatā’’ti. –

“我曾暴戾又粗暴，嫉妒、悭吝且狡诈； 因我说了那恶语，从此投生饿鬼界。”

Gāthāya attanā katakammaṃ ācikkhi. Tattha caṇḍīti kodhanā. Pharusāti pharusavacanā. Āsinti ahosiṃ. Tāhanti taṃ ahaṃ. Duruttanti dubbhāsitaṃ niratthakavacanaṃ. Ito parampi tāsaṃ vacanapaṭivacanavaseneva gāthā pavattā –

她以偈颂说明自己所造之业。其中，“暴戾”(caṇḍī)意即易怒。“粗暴”(pharusā)意即言语粗暴。“曾是”(āsiṃ)意即“我曾是”(ahosiṃ)。“我”(tāhaṃ)意即“那个我”(taṃ ahaṃ)。“恶语”(duruttaṃ)意即恶说、无益语。此后，偈颂以她们一问一答的方式展开——

138.

138.

‘‘Sabbaṃ ahampi jānāmi, yathā tvaṃ caṇḍikā ahu;

Aññañca kho taṃ pucchāmi, kenāsi paṃsukunthitā.

“我也知道这一切，知道你曾是暴戾的； 但我还要问你另一件事，为何你身覆尘土？”

139.

139.

‘‘Sīsaṃnhātā [Pg.78] tuvaṃ āsi, sucivatthā alaṅkatā;

Ahañca kho adhimattaṃ, samalaṅkatatarā tayā.

“你洗了头，穿着干净的衣服，装饰着； 而我，比你装饰得更为华丽。”

140.

140.

‘‘Tassā me pekkhamānāya, sāmikena samantayi;

Tato me issā vipulā, kodho me samajāyatha.

“当我看着你时，丈夫与你相谈； 于是我生起强烈的嫉妒，我的愤怒也生起了。”

141.

141.

‘‘Tato paṃsuṃ gahetvāna, paṃsunā tañhi okiriṃ;

Tassakammavipākena, tenamhi paṃsukunthitā.

“于是我抓起尘土，将它洒在你身上； 由于那业的果报，我身才覆满尘土。”

142.

142.

‘‘Sabbaṃ ahampi jānāmi, paṃsunā maṃ tvamokiri;

Aññañca kho taṃ pucchāmi, kena khajjasi kacchuyā.

“我也知道这一切，你曾用尘土洒我； 但我还要问你另一件事，为何你身患疥疮而搔痒？”

143.

143.

‘‘Bhesajjahārī ubhayo, vanantaṃ agamimhase;

Tvañca bhesajjamāhari, ahañca kapikacchuno.

“我俩都去林中，为了采集草药； 你采集了药材，而我采了痒豆。”

144.

144.

‘‘Tassā tyājānamānāya, seyyaṃ tyāhaṃ samokiriṃ;

Tassakammavipākena, tena khajjāmi kacchuyā.

“在你不知情时，我把痒豆洒在你的床上； 由于那业的果报，我才身患疥疮而搔痒。”

145.

145.

‘‘Sabbaṃ ahampi jānāmi, seyyaṃ me tvaṃ samokiri;

Aññañca kho taṃ pucchāmi, kenāsi naggiyā tuvaṃ.

“我也知道这一切，你曾在我床上洒东西； 但我还要问你另一件事，为何你是裸体的？”

146.

146.

‘‘Sahāyānaṃ samayo āsi, ñātīnaṃ samitī ahu;

Tvañca āmantitā āsi, sasāminī no ca khohaṃ.

“有一次朋友聚会，亲戚们也集会； 你和丈夫都受邀，而我却没有。”

147.

147.

‘‘Tassā tyājānamānāya, dussaṃ tyāhaṃ apānudiṃ;

Tassakammavipākena, tenamhi naggiyā ahaṃ.

“在你不知情时，我藏起了你的衣服；由于那业的果报，我如今才是裸体的。”

148.

148.

‘‘Sabbaṃ ahampi jānāmi, dussaṃ me tvaṃ apānudi;

Aññañca kho taṃ pucchāmi, kenāsi gūthagandhinī.

“我也知道这一切，你曾藏了我的衣服；但我还要问你另一件事，为何你身有粪臭？”

149.

149.

‘‘Tava gandhañca mālañca, paccagghañca vilepanaṃ;

Gūthakūpe atāresiṃ, taṃ pāpaṃ pakataṃ mayā;

Tassakammavipākena, tenamhi gūthagandhinī.

“你的香、花环，以及贵重的涂香，我把它们丢进了粪坑，那是我所造的恶业；由于那业的果报，我才身有粪臭。”

150.

150.

‘‘Sabbaṃ [Pg.79] ahampi jānāmi, taṃ pāpaṃ pakataṃ tayā;

Aññañca kho taṃ pucchāmi, kenāsi duggatā tuvaṃ.

“我也知道这一切，那恶业是你所造；但我还要问你另一件事，为何你如此不幸？”

151.

151.

‘‘Ubhinnaṃ samakaṃ āsi, yaṃ gehe vijjate dhanaṃ;

Santesu deyyadhammesu, dīpaṃ nākāsimattano;

Tassakammavipākena, tenamhi duggatā ahaṃ.

“家中所有财富，你我二人均享；虽有可布施之物，我未为自己作归依处；由于那业的果报，我才如此不幸。”

152.

152.

‘‘Tadeva maṃ tvaṃ avaca, pāpakammaṃ nisevasi;

Na hi pāpehi kammehi, sulabhā hoti suggati.

“那时你曾对我说：‘你正造作恶业，由恶业，善趣实为难得。’”

153.

153.

‘‘Vāmato maṃ tvaṃ paccesi, athopi maṃ usūyasi;

Passa pāpānaṃ kammānaṃ, vipāko hoti yādiso.

“你乖戾地对待我，并且还嫉妒我；看那诸恶业的果报是何等模样！”

154.

154.

‘‘Te gharā tā ca dāsiyo, tānevābharaṇānime;

Te aññe paricārenti, na bhogā honti sassatā.

“那些房屋和女仆，以及那些我的饰品；如今为他人所享用，财富并非永恒。”

155.

155.

‘‘Idāni bhūtassa pitā, āpaṇā gehamehiti;

Appeva te dade kiñci, mā su tāva ito agā.

“现在布塔(Bhūta)的父亲，就要从市场回家了；或许他会给你一些东西，你先不要离开这里。”

156.

156.

‘‘Naggā dubbaṇṇarūpāmhi, kisā dhamanisanthatā;

Kopīnametaṃ itthīnaṃ, mā maṃ bhūtapitāddasa.

“我裸体貌丑，消瘦青筋显；此乃女人的羞耻事，愿布塔的父亲不要看见我。”

157.

157.

‘‘Handa kiṃ vā tyāhaṃ dammi, kiṃ vā teca karomahaṃ;

Yena tvaṃ sukhitā assa, sabbakāmasamiddhinī.

“那么，我能给你什么，我能为你做什么，才能让你快乐，满足一切愿望呢？”

158.

158.

‘‘Cattāro bhikkhū saṅghato, cattāro pana puggale;

Aṭṭha bhikkhū bhojayitvā, mama dakkhiṇamādisa;

Tadāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī.

“请供养僧团四位比丘，再另外供养四位个人比丘；供养此八位比丘后，将功德回向于我。那时我将得安乐，满足一切愿望。”

159.

159.

‘‘Sādhūti sā paṭissutvā, bhojayitvāṭṭha bhikkhavo;

Vatthehacchādayitvāna, tassā dakkhiṇamādisī.

“‘善哉！’她应诺后，便供养了八位比丘，并以衣物布施，然后为她回向功德。”

160.

160.

‘‘Samanantarānuddiṭṭhe, vipāko udapajjatha;

Bhojanacchādanapānīyaṃ, dakkhiṇāya idaṃ phalaṃ.

“就在回向之后，果报立即生起：食物、衣服和饮品，此即供施之果。”

161.

161.

‘‘Tato [Pg.80] suddhā sucivasanā, kāsikuttamadhārinī;

Vicittavatthābharaṇā, sapattiṃ upasaṅkami.

“于是她洁净了，穿着干净的衣服，身披最好的迦尸国(Kāsī)衣料，佩戴着多彩的衣饰，她走近她的情敌。”

162.

162.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“天女啊，你站在这里，以超凡的美貌，照亮所有方向，犹如启明星。”

163.

163.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“因何你有如此容貌？因何你在此地成功？又因何为你生起，一切你心中所喜的财富？”

164.

164.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsī puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatīti.

“大威德天女，我问你，你为人时造作了什么福德？因何你有如此燃烧的威力，你的容色照亮一切方向？”

165.

165.

‘‘Ahaṃ mattā tuvaṃ tissā, sapattī te pure ahuṃ;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“我是玛塔(Mattā)，你是提莎(Tissā)，往昔曾是你的情敌；因造作恶业，从此投生饿鬼界。”

166.

166.

‘‘Tava dinnena dānena, modāmi akutobhayā;

Ciraṃ jīvāhi bhagini, saha sabbehi ñātibhi;

Asokaṃ virajaṃ ṭhānaṃ, āvāsaṃ vasavattinaṃ.

“因你所施之布施，我今欢喜无怖畏；愿妹长寿，与所有亲眷一起；愿你到达无忧、无垢、自在之境。”

167.

167.

‘‘Idha dhammaṃ caritvāna, dānaṃ datvāna sobhane;

Vineyya maccheramalaṃ samūlaṃ, aninditā saggamupehi ṭhāna’’nti.

“于此奉行正法，布施，庄严者啊；根除悭吝之垢，无咎得生天界善趣。”

138. Tattha sabbaṃ ahampi jānāmi, yathā tvaṃ caṇḍikā ahūti ‘‘caṇḍī ca pharusā cāsi’’nti yaṃ tayā vuttaṃ, taṃ sabbaṃ ahampi jānāmi, yathā tvaṃ caṇḍikā kodhanā pharusavacanā issukī maccharī saṭhā ca ahosi. Aññañca kho taṃ pucchāmīti aññaṃ puna taṃ idāni pucchāmi. Kenāsi paṃsukunthitāti kena kammena saṅkārapaṃsūti oguṇṭhitā sabbaso okiṇṇasarīrā ahūti attho.

138. 于此，【我也完全知道】：即我知道你曾是多么凶悍。你所说的“你曾凶悍且粗暴”，那一切我也都知道，即我知道你曾是一个凶悍、易怒、恶语、嫉妒、悭吝和狡诈的女人。【但我还要问你另一件事】：即我现在要再问你另一件事。【你为何满身尘土】：也就是说，你是因何业行而全身被垃圾尘土所覆盖、遍体污秽？

139-40. Sīsaṃnhātāti sasīsaṃ nhātā. Adhimattanti adhikataraṃ. Samalaṅkatatarāti sammā atisayena alaṅkatā. ‘‘Adhimattā’’ti vā pāṭho, ativiya mattā mānamadamattā, mānanissitāti attho. Tayāti bhotiyā[Pg.81]. Sāmikena samantayīti sāmikena saddhiṃ allopasallāpavasena kathesi.

139-40.【沐首】：指连头一起沐浴。【极度地】：指更加地。【更善于装饰】：指完全地、超胜地装饰。或者，有异读作【极度沉醉】：意思是极度沉醉，即沉醉于骄慢，依赖于骄慢。【为你】：指为你这位女士。【与丈夫商议】：指与丈夫闲聊交谈。

142-144. Khajjasi kacchuyāti kacchurogena khādīyasi, bādhīyasīti attho. Bhesajjahārīti bhesajjahāriniyo osadhahārikāyo. Ubhayoti duve, tvañca ahañcāti attho. Vanantanti vanaṃ. Tvañca bhesajjamāharīti tvaṃ vejjehi vuttaṃ attano upakārāvahaṃ bhesajjaṃ āhari. Ahañca kapikacchunoti ahaṃ pana kapikacchuphalāni duphassaphalāni āhariṃ. Kapikacchūti vā sayaṃbhūtā vuccati, tasmā sayaṃbhūtāya pattaphalāni āharinti attho. Seyyaṃ tyāhaṃ samokirinti tava seyyaṃ ahaṃ kapikacchuphalapattehi samantato avakiriṃ.

142-144.【为疥癣所蚀】：是说被疥癣病所侵蚀，意即被折磨。【采药者】：是说采药女，采药草者。【二者】：是说两者，意即“你和我”。【入林】：是说进入森林。【你采药】：是说你带来医生所说对你有益的药。【而我采猪毛豆】：是说而我带来了猪毛豆(kapikacchu)的果实，即难触果。“猪毛豆”或指“自生”，因此意思是“我带来了自生植物的叶和果”。【我遍撒你的床】：是说我用猪毛豆的果实和叶子遍撒在你的床上。

146-147. Sahāyānanti mittānaṃ. Samayoti samāgamo. Ñātīnanti bandhūnaṃ. Samitīti sannipāto. Āmantitāti maṅgalakiriyāvasena nimantitā. Sasāminīti sabhattikā, saha bhattunāti attho. No ca khohanti no ca kho ahaṃ āmantitā āsinti yojanā. Dussaṃ tyāhanti dussaṃ te ahaṃ. Apānudinti corikāya avahariṃ aggahosiṃ.

146-147.【亲友】：是说朋友。【集会】：是说相聚。【亲族】：是说亲戚。【聚集】：是说集会。【受邀】：是说因吉祥事宜而被邀请。【有夫之妇】：是说有丈夫，意即与丈夫一同。【但我未受邀】：应连接为：但我确实没有被邀请。【我夺你衣】：是说我拿了你的衣服。【夺走】：是说我以偷盗的方式拿走，我夺取了。

149. Paccagghanti abhinavaṃ, mahagghaṃ vā. Atāresinti khipiṃ. Gūthagandhinīti gūthagandhagandhinī karīsavāyinī.

149. 【贵重的】：是说全新的，或贵重的。【我丢进】：是说我扔了。【身有粪臭】：是说有粪便气味的，散发粪便气味的。

151. Yaṃ gehe vijjate dhananti yaṃ gehe dhanaṃ upalabbhati, taṃ tuyhaṃ mayhañcāti amhākaṃ ubhinna samakaṃ tulyameva āsi. Santesūti vijjamānesu. Dīpanti patiṭṭhaṃ, puññakammaṃ sandhāya vadati.

151. 【家中所有财富】：是说家中可获得的财富；（此财富）【你我二人均享】：是说我们两人平等共有。【虽有】：是说于现存时。【归依处】：是说依靠，这是就福德善业而说。

152. Evaṃ sā petī tissāya pucchitamatthaṃ katthetvā puna pubbe tassā vacanaṃ akatvā attanā kataṃ aparādhaṃ pakāsentī ‘‘tadeva maṃ tva’’ntiādimāha. Tattha tadevāti tadā eva, mayhaṃ manussattabhāve ṭhitakāleyeva. Tathevāti vā pāṭho, yathā etarahi jātaṃ, taṃ tathā evāti attho. Manti attānaṃ niddisati, tvanti tissaṃ. Avacāti abhaṇi. Yathā pana avaca, taṃ dassetuṃ ‘‘pāpakamma’’ntiādi vuttaṃ. ‘‘Pāpakammānī’’ti [Pg.82] pāḷi. ‘‘Tvaṃ pāpakammāniyeva karosi, pāpehi pana kammehi sugati sulabhā na hoti, atha kho duggati eva sulabhā’’ti yathā maṃ tvaṃ pubbe avaca ovadi, taṃ tathevāti vadati.

152. 就这样，那女饿鬼在回答了提莎(Tissā)所问之事后，又开显自己往昔不听从她的话而犯下的过错，说道：【那时你对我】等。其中，【那时】：是说就在那时，即当我为人时。或有异读作【正如】，意思是：正如现在所发生的，那时也是如此。【我】：是指她自己，【你】：是指提莎。【说】：是“言说”的意思。为了说明她（提莎）曾如何说，而引述了【恶业】等词。【诸恶业】是经文(pāḷi)。她说道：“‘你只造作诸恶业，由恶业难得善趣，反倒易得恶趣’，正如你过去如此告诫我，事情确实那样。”

153. Taṃ sutvā tissā ‘‘vāmato maṃ tvaṃ paccesī’’tiādinā tisso gāthā āha. Tattha vāmato maṃ tvaṃ paccesīti vilomato maṃ tvaṃ adhigacchasi, tuyhaṃ hitesimpi vipaccanīkakāriniṃ katvā maṃ gaṇhāsi. Maṃ usūyasīti mayhaṃ usūyasi, mayi issaṃ karosi. Passa pāpānaṃ kammānaṃ, vipāko hoti yādisoti pāpakānaṃ nāma kammānaṃ vipāko yādiso yathā ghorataro, taṃ paccakkhato passāti vadati.

153. 听闻此言，提莎(Tissā)以【你乖戾地对待我】等三首偈颂说道。其中，【你乖戾地对待我】：是说你以相反的方式对待我，虽然我是你的益友，你却把我当作敌人。【你嫉妒我】：是说你对我嫉妒，对我生起嫉妒心。【看那诸恶业的果报是何等模样】：是说请亲眼看看所谓的恶业，其果报是何等的可怕。

154. Te aññe paricārentīti te ghare dāsiyo ābharaṇāni ca imāni tayā pubbe pariggahitāni idāni aññe paricārenti paribhuñjanti. ‘‘Ime’’ti hi liṅgavipallāsena vuttaṃ. Na bhogā honti sassatāti bhogā nāmete na sassatā anavaṭṭhitā tāvakālikā mahāyagamanīyā, tasmā tadatthaṃ issāmacchariyādīni na kattabbānīti adhippāyo.

154. “他人享用彼等”是说：你往昔所拥有的家中女仆和这些首饰，如今由他人享用。“此等”(ime)一词是语法性别的转换用法。“财富非永恒”是说：财富并非永恒，是不稳定的、暂时的、终将逝去的，因此，其义为不应为此生起嫉妒和悭吝等。

155. Idāni bhūtassa pitāti idāneva bhūtassa mayhaṃ puttassa pitā kuṭumbiko. Āpaṇāti āpaṇato imaṃ gehaṃ ehiti āgamissati. Appeva te dade kiñcīti gehaṃ āgato kuṭumbiko tuyhaṃ dātabbayuttakaṃ kiñci deyyadhammaṃ api nāma dadeyya. Mā su tāva ito agāti ito gehassa pacchā vatthuto mā tāva agamāsīti taṃ anukampamānā āha.

155. “如今是孩子的父亲”是说：如今我这刚出生的儿子的父亲，那位户主。“从商店”是说：他将从商店来到这屋子，他会来的。“或许会给你一些”是说：来到家里的户主或许会给你一些适宜布施之物。“你暂且别离开”是说：她出于怜悯对她说：‘请暂且不要从这屋后离开。’

156. Taṃ sutvā petī attano ajjhāsayaṃ pakāsentī ‘‘naggā dubbaṇṇarūpāmhī’’ti gāthamāha. Tattha kopīnametaṃ itthīnanti etaṃ naggadubbaṇṇatādikaṃ paṭicchādetabbatāya itthīnaṃ kopīnaṃ rundhanīyaṃ. Mā maṃ bhūtapitāddasāti tasmā bhūtassa pitā kuṭumbiko maṃ mā addakkhīti lajjamānā vadati.

156. 听闻此言，女饿鬼开显自己的心意，说道“我身裸貌丑”偈。其中，“此乃女人的遮羞物”是说：这裸体和丑陋等，因其应被遮盖，故为女人的遮羞物、遮蔽物。‘别让孩子的父亲看见我’是说：她羞愧地说道：“因此，别让那孩子的父亲，那位户主看见我。”

157. Taṃ [Pg.83] sutvā tissā sañjātanuddayā ‘‘handa kiṃ vā tyāhaṃ dammī’’ti gāthamāha. Tattha handāti codanatthe nipāto. Kiṃ vā tyāhaṃ dammīti kiṃ te ahaṃ dammi, kiṃ vatthaṃ dassāmi, udāhu bhattanti. Kiṃ vā tedha karomahanti kiṃ vā aññaṃ te idha imasmiṃ kāle upakāraṃ karissāmi.

157. 听到这话，提莎(Tissā)心生怜悯，说道：“好吧，我该给你什么呢？”偈。其中，“好吧”是催促之词。“我该给你什么呢”是说，我该给你什么呢？是给你衣服还是食物？“我还能在此为你做什么”是说，此时此刻我还能在此为你提供什么帮助呢。

158. Taṃ sutvā petī ‘‘cattāro bhikkhū saṅghato’’ti gāthamāha. Tattha cattāro bhikkhū saṅghato, cattāro pana puggaleti bhikkhusaṅghato saṅghavasena cattāro bhikkhū, puggalavasena cattāro bhikkhūti evaṃ aṭṭha bhikkhū yathāruciṃ bhojetvā taṃ dakkhiṇaṃ mama ādisa, mayhaṃ pattidānaṃ dehi. Tadāhaṃ sukhitā hessanti yadā tvaṃ dakkhiṇaṃ mama uddisissasi, tadā ahaṃ sukhitā sukhappattā sabbakāmasamiddhinī bhavissāmīti attho.

158. 那饿鬼听后说：“从僧团中请四位比丘，另外再请四位个人”偈。其中，（偈颂的意思是）从比丘僧团中，作为对僧团的供养是四位比丘，作为对个人的供养是四位比丘，这样总共八位比丘。随汝意供养他们后，请将这份供养回向于我，与我分享功德。那时我将会快乐，当你为我回向供养时，我将会快乐，获得安乐，成为一切欲求皆得圆满者。

159-161. Taṃ sutvā tissā tamatthaṃ attano sāmikassa ārocetvā dutiyadivase aṭṭha bhikkhū bhojetvā tassā dakkhiṇamādisi, sā tāvadeva paṭiladdhadibbasampattikā puna tissāya santikaṃ upasaṅkami. Tamatthaṃ dassetuṃ saṅgītikārehi ‘‘sādhūti sā paṭissutvā’’tiādikā tisso gāthā ṭhapitā.

159-161. 提莎听了之后，将此事告知自己的丈夫，第二天供养了八位比丘，并为她回向此供养。那饿鬼立刻获得了天界的福报，又来到提莎的面前。为了说明这件事，结集者们安立了“她应诺道：‘善哉！’”等三首偈颂。

162-167. Upasaṅkamitvā ṭhitaṃ pana naṃ tissā ‘‘abhikkantena vaṇṇenā’’tiādīhi tīhi gāthāhi paṭipucchi. Itarā ‘‘ahaṃ mattā’’ti gāthāya attānaṃ ācikkhitvā ‘‘ciraṃ jīvāhī’’ti gāthāya tassā anumodanaṃ datvā ‘‘idha dhammaṃ caritvānā’’ti gāthāya ovādaṃ adāsi. Tattha tava dinnenāti tayā dinnena. Asokaṃ virajaṃ ṭhānanti sokābhāvena asokaṃ, sedajallikānaṃ pana abhāvena virajaṃ dibbaṭṭhānaṃ, sabbametaṃ devalokaṃ sandhāya vadati. Āvāsanti ṭhānaṃ. Vasavattinanti dibbena ādhipateyyena attano vasaṃ vattentānaṃ. Samūlanti salobhadosaṃ. Lobhadosā hi macchariyassa mūlaṃ nāma. Aninditāti agarahitā pāsaṃsā, saggamupehi ṭhānanti rūpādīhi visayehi suṭṭhu aggattā ‘‘sagga’’nti laddhanāmaṃ dibbaṭṭhānaṃ upehi, sugatiparāyaṇā hohīti attho. Sesaṃ uttānameva.

162-167. 提莎向走近后站立的饿鬼以“以殊胜容貌”等三首偈颂询问。另一位（饿鬼）以“我是玛塔(Mattā)”一偈表明自己身份，用“愿你长寿”一偈表示随喜，又以“在此行法后”一偈给予教导。其中，“由你所施”即由你所施舍。“无忧无尘处”指因无有忧愁故为无忧，因无汗垢等故为无尘的天界，所有这些都是指天界。“居所”即住处。“自在者”指以天界威德行使自在者。“有根”即具贪与嗔，贪与嗔实为悭吝之根。“无责”即不被指责、值得称赞。“去到天界”指去到因色等境界极为殊胜而得名“天”的天界，意为趋向善趣。其余的意思浅显易懂。

Atha [Pg.84] tissā taṃ pavattiṃ kuṭumbikassa ārocesi, kuṭumbiko bhikkhūnaṃ ārocesi, bhikkhū bhagavato ārocesuṃ. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi, taṃ sutvā mahājano paṭiladdhasaṃvego vineyya maccherādimalaṃ dānasīlādirato sugatiparāyaṇo ahosīti.

然后提莎将此事告诉了户主，户主告诉了比丘们，比丘们告诉了世尊。世尊以此事为缘起，为在场的会众说法。听法之后，大众生起了悚惧感，去除悭吝等污垢，乐于布施、持戒等，以善趣为归宿。

Mattāpetivatthuvaṇṇanā niṭṭhitā.

玛塔饿鬼事释义 终。

4. Nandāpetivatthuvaṇṇanā

4. 难陀饿鬼事释义

Kāḷī dubbaṇṇarūpāsīti idaṃ satthari jetavane viharante nandaṃ nāma petiṃ ārabbha vuttaṃ. Sāvatthiyā kira avidūre aññatarasmiṃ gāmake nandiseno nāma upāsako ahosi saddho pasanno. Bhariyā panassa nandā nāma assaddhā appasannā maccharinī caṇḍī pharusavacanā sāmike agāravā aggatissā sassuṃ corivādena akkosati paribhāsati. Sā aparena samayena kālaṃ katvā petayoniyaṃ nibbattitvā tasseva gāmassa avidūre vicarantī ekadivasaṃ nandisenassa upāsakassa gāmato nikkhamantassa avidūre attānaṃ dassesi. So taṃ disvā –

“肤黑貌丑”：此偈是世尊住于祇陀林时，就一位名叫难陀的饿鬼而说。据说，在舍卫城(Sāvatthī)附近的一个村庄里，有一位名叫难提舍那(Nandisena)的优婆塞，他有信心、有净信。但他的妻子，名叫难陀，无信、无净信、悭吝、暴戾、言语粗恶，不尊敬她的丈夫，并以盗贼之名辱骂、斥责她的婆婆阿伽提舍(Aggatissā)。后来，她命终后投生于饿鬼界，在那村庄附近游荡。一天，当优婆塞难提舍那出村时，她在不远处向他显现。他看见她后——

168.

168.

‘‘Kāḷī dubbaṇṇarūpāsi, pharusā bhīrudassanā;

Piṅgalāsi kaḷārāsi, na taṃ maññāmi mānusi’’nti. –

“肤黑貌丑陋，身糙见者惧。金睛与斑齿，我疑非人类。”

Gāthāya ajjhabhāsi. Tattha kāḷīti kāḷavaṇṇā, jhāmaṅgārasadiso hissā vaṇṇo ahosi. Pharusāti kharagattā. Bhīrudassanāti bhayānakadassanā sappaṭibhayākārā. ‘‘Bhārudassanā’’ti vā pāṭho, bhāriyadassanā, dubbaṇṇatādinā duddasikāti attho. Piṅgalāti piṅgalalocanā. Kaḷārāti kaḷāradantā. Na taṃ maññāmi mānusinti ahaṃ taṃ mānusinti na maññāmi, petimeva ca taṃ maññāmīti adhippāyo. Taṃ sutvā petī attānaṃ pakāsentī –

他以偈颂对她说。其中，“肤黑”(kāḷī)是说肤色黑，她的肤色犹如烧尽的木炭。“身糙”(pharusā)是说身体粗糙。“见者惧”(bhīrudassanā)是说样貌骇人，形态令人恐惧。或作“bhārudassanā”，意为样貌沉重，即因丑陋等而难看的意思。“金睛”(piṅgalā)是说金黄色的眼睛。“斑齿”(kaḷārā)是说牙齿斑驳。“我疑非人类”的意趣是：“我不认为你是人，而认为你是个饿鬼。”听到此话，那饿鬼表明自己的身份——

169.

169.

‘‘Ahaṃ nandā nandisena, bhariyā te pure ahuṃ;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti. –

“难提舍那，我是难陀，曾是你前世的妻子；因造作了恶业，从此去到饿鬼世界。”

Gāthamāha[Pg.85]. Tattha ahaṃ nandā nandisenāti sāmi nandisena ahaṃ nandā nāma. Bhariyā te pure ahunti purimajātiyaṃ tuyhaṃ bhariyā ahosiṃ. Ito paraṃ –

她说了此偈。其中，“难提舍那，我是难陀”意为：“主人难提舍那，我名叫难陀。”“曾是你前世的妻子”意为：“在前生，我是你的妻子。”此后——

170.

170.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, petalokaṃ ito gatā’’ti. –

“你以身、语、意，究竟作何恶作？以何业的果报，从此去到饿鬼世界？”

Tassa upāsakassa pucchā. Athassa sā –

这是那位优婆塞的提问。于是她对他（说）——

171.

171.

‘‘Caṇḍī ca pharusā cāsiṃ, tayi cāpi agāravā;

Tāhaṃ duruttaṃ vatvāna, petalokaṃ ito gatā’’ti. –

“我曾暴戾又粗暴，也曾对你不恭敬；因我说了那恶语，从此去到饿鬼界。”

Vissajjesi. Puna so –

她回答了。他又（说）——

172.

172.

‘‘Handuttarīyaṃ dadāmi te, imaṃ dussaṃ nivāsaya;

Imaṃ dussaṃ nivāsetvā, ehi nessāmi taṃ gharaṃ.

“来，我给你这件上衣，请你穿上这块衣料；等你穿上这衣料后，来，我将带你回家。”

173.

173.

‘‘Vatthañca annapānañca, lacchasi tvaṃ gharaṃ gatā;

Putte ca te passissasi, suṇisāyo ca dakkhasī’’ti. – athassa sā –

“回到家里你将得到衣服、食物以及饮料；你将见到你的儿子，也将看到你的儿媳。”——于是她对他（说）——

174.

174.

‘‘Hatthena hatthe te dinnaṃ, na mayhaṃ upakappati;

Bhikkhū ca sīlasampanne, vītarāge bahussute.

“你亲手交到我手中的，并不能为我带来利益；有那些具戒的比丘，他们离贪、博学多闻。”

175.

175.

‘‘Tappehi annapānena, mama dakkhiṇamādisa;

Tadāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī’’ti. –

“请用食物饮料满足他们，并为我回向此份功德；那时我将会得到快乐，一切欲求皆得圆满。”

Dve gāthā abhāsi. Tato –

她说了两首偈颂。于是——

176.

176.

‘‘Sādhūti so paṭissutvā, dānaṃ vipulamākiri;

Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca;

Chattaṃ gandhañca mālañca, vividhā ca upāhanā.

“‘善哉！’他应诺之后，便作了盛大的布施：食物、饮料、嚼食，衣服、卧坐具，以及伞、香、花环，和各种各样的鞋履。”

177.

177.

‘‘Bhikkhū ca sīlasampanne, vītarāge bahussute;

Tappetvā annapānena, tassā dakkhiṇamādisī.

“他以食物和饮料，满足了那些具戒、离贪、博学的比丘，并为她回向了功德。”

178.

178.

‘‘Samanantarānuddiṭṭhe[Pg.86], vipāko udapajjatha;

Bhojanacchādanapānīyaṃ, dakkhiṇāya idaṃ phalaṃ.

“就在回向之后，果报立即生起：食物、衣服和饮料，这是那功德的果报。”

179.

179.

‘‘Tato suddhā sucivasanā, kāsikuttamadhārinī;

Vicittavatthābharaṇā, sāmikaṃ upasaṅkamī’’ti. –

“其后，她清净了，穿着洁净的衣裳，身披上等的迦尸国(Kāsika)布料，佩戴着多彩的衣饰，她走近她的丈夫。”

Catasso gāthā saṅgītikārehi vuttā. Tato paraṃ –

这四首偈颂是结集者所说。此后——

180.

180.

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhasi devate;

Obhāsentī disā sabbā, osadhī viya tārakā.

“哦，天女，你站在这里，以超凡的容色，照亮了所有方向，犹如启明星辰。”

181.

181.

‘‘Kena tetādiso vaṇṇo, kena te idha mijjhati;

Uppajjanti ca te bhogā, ye keci manaso piyā.

“因何你有如此容色？因何你在此地成功？又因何为你生起任何心中所喜的财富？”

182.

182.

‘‘Pucchāmi taṃ devi mahānubhāve, manussabhūtā kimakāsi puññaṃ;

Kenāsi evaṃ jalitānubhāvā, vaṇṇo ca te sabbadisā pabhāsatī’’ti.

“我问你，具大威力天女，你为人时作了什么福德？因何你有如此炽盛的威力，你的容色普照一切方向？”

183.

183.

‘‘Ahaṃ nandā nandisena, bhariyā te pure ahuṃ;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“难提舍那(Nandisena)，我是难陀，过去曾是你的妻子；因造作了恶业，从此去到饿鬼世界。”

184.

184.

‘‘Tava dinnena dānena, modāmi akutobhayā;

Ciraṃ jīva gahapati, saha sabbehi ñātibhi;

“因你所作的布施，我得以欢喜无畏。愿你长寿，家主啊，与你所有的亲人一起，”

Asokaṃ virajaṃ khemaṃ, āvāsaṃ vasavattinaṃ.

“（愿你抵达）一个无忧、无尘、安稳、自在的居所。”

185.

185.

‘‘Idha dhammaṃ caritvāna, dānaṃ datvā gahapati;

Vineyya maccheramalaṃ samūlaṃ, anindito saggamupehi ṭhāna’’nti. –

“家主啊，愿你在此奉行正法、行布施，根除悭吝之垢，无有指责地去往天界吧。”

Upāsakassa ca petiyā ca vacanapaṭivacanagāthā.

优婆塞与饿鬼女的问答偈。

176. Tattha dānaṃ vipulamākirīti ukkhiṇeyyakhette deyyadhammabījaṃ vippakiranto viya mahādānaṃ pavattesi. Sesaṃ anantaravatthusadisameva.

176. 其中，“作了盛大的布施”意为：他发起了大布施，犹如在无上福田里播撒供养之物的种子。其余部分与前一事相同。

Evaṃ sā attano dibbasampattiṃ tassā ca kāraṇaṃ nandisenassa vibhāvetvā attano vasanaṭṭhānameva gatā. Upāsako taṃ pavattiṃ bhikkhūnaṃ ārocesi[Pg.87], bhikkhū bhagavato ārocesuṃ. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

如此，她向难提舍那(Nandisena)阐明了自己的天界成就及其原因后，便回到了自己的住处。优婆塞将此事告知了比丘们，比丘们又告知了世尊。世尊以此事为缘起，为在座的会众开示了法。那次开示对大众饶有助益。

Nandāpetivatthuvaṇṇanā niṭṭhitā.

难陀饿鬼事释义终。

5. Maṭṭhakuṇḍalīpetavatthuvaṇṇanā

5. 精致耳环饿鬼事释义

Alaṅkato maṭṭhakuṇḍalīti idaṃ satthari jetavane viharante maṭṭhakuṇḍalidevaputtaṃ ārabbha vuttaṃ. Tattha yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ vimānavatthuvaṇṇanāyaṃ maṭṭhakuṇḍalīvimānavatthuvaṇṇanāya (vi. va. aṭṭha. 1206 maṭṭhakuṇḍalīvimānavaṇṇanā) vuttameva, tasmā tattha vuttanayeneva veditabbaṃ.

“‘佩戴精致耳环者’，此句是导师住在祇陀林时，针对精致耳环天子所说。其中应予解说者，已在《胜义灯》(Paramatthadīpanī)的《天宫事释义》(Vimānavatthu-vaṇṇanā)中，于“精致耳环天宫事释义”里说毕（参考《天宫事释义》1206节，“精致耳环天宫事释义”），因此应当按照那里所说的方式来理解。

Ettha ca maṭṭhakuṇḍalīdevaputtassa vimānadevatābhāvato tassa vatthu yadipi vimānavatthupāḷiyaṃ saṅgahaṃ āropitaṃ, yasmā pana so devaputto adinnapubbakabrāhmaṇassa puttasokena susānaṃ gantvā āḷāhanaṃ anupariyāyitvā rodantassa sokaharaṇatthaṃ attano devarūpaṃ paṭisaṃharitvā haricandanussado bāhā paggayha kandanto dukkhābhibhūtākārena peto viya attānaṃ dassesi. Manussattabhāvato apetattā petapariyāyopi labbhati evāti tassa vatthu petavatthupāḷiyampi saṅgahaṃ āropitanti daṭṭhabbaṃ.

此处，虽然精致耳环天子的故事因其身为天宫天神而归入《天宫事》，但因为这位天子为了消除一位从未布施的婆罗门因丧子之痛前往墓地、绕火葬堆哭泣的悲伤，便收摄自己的天神形貌，伸出涂着黄檀香的手臂，以被痛苦压倒之相，如饿鬼般哭泣着显现自身。由于他已脱离人身，因此也可被归为饿鬼一类，故其事亦被收录于《饿鬼事》中，应如是了知。

Maṭṭhakuṇḍalīpetavatthuvaṇṇanā niṭṭhitā.

精致耳环饿鬼事释义终。

6. Kaṇhapetavatthuvaṇṇanā

6. 黑者饿鬼事释义

Uṭṭhehi kaṇha kiṃ sesīti idaṃ satthā jetavane viharanto aññataraṃ mataputtaṃ upāsakaṃ ārabbha kathesi. Sāvatthiyaṃ kira aññatarassa upāsakassa putto kālamakāsi. So tena sokasallasamappito na nhāyati, na bhuñjati, na kammante vicāreti, na buddhupaṭṭhānaṃ gacchati, kevalaṃ, ‘‘tāta piyaputtaka, maṃ ohāya kahaṃ paṭhamataraṃ gatosī’’tiādīni vadanto vippalapati. Satthā paccūsasamaye lokaṃ olokento tassa [Pg.88] sotāpattiphalūpanissayaṃ disvā punadivase bhikkhusaṅghaparivuto sāvatthiyaṃ piṇḍāya caritvā katabhattakicco bhikkhū uyyojetvā ānandattherena pacchāsamaṇena tassa gharadvāraṃ agamāsi. Satthu āgatabhāvaṃ upāsakassa ārocesuṃ. Athassa gehajano gehadvāre āsanaṃ paññāpetvā satthāraṃ nisīdāpetvā upāsakaṃ pariggahetvā satthu santikaṃ upanesi. Ekamantaṃ nisinnaṃ taṃ disvā ‘‘kiṃ, upāsaka, socasī’’ti vatvā ‘‘āma, bhante’’ti vutte, ‘‘upāsaka, porāṇakapaṇḍitā paṇḍitānaṃ kathaṃ sutvā mataputtaṃ nānusociṃsū’’ti vatvā tena yācito atītaṃ āhari.

“‘起来吧，黑者，为何躺着？’此句是导师住在祇陀林时，针对一位丧失儿子的优婆塞所说。据说在舍卫城(Sāvatthī)中，一位优婆塞的儿子去世了。他被丧子之悲箭所刺，不洗澡，不吃饭，不处理事务，不去侍奉佛陀，只是不断地喃喃自语：‘我亲爱的儿子，你抛下我，先去了哪里？’导师在清晨观察世间时，见到他有证得入流果的根基，次日，便与比丘僧团一同到舍卫城乞食，用毕斋饭后，遣散比丘，由阿难长老作为随侍沙门，来到他家门前。有人将导师到来的消息告知优婆塞。随后，他家的人在门边准备了座位，请导师入座，搀扶着优婆塞来到导师面前。导师见到他坐在一旁，便问：‘优婆塞，你很悲伤吗？’他回答：‘是的，大德。’导师说：‘优婆塞，古代的贤者听了智者的话后，便不再为死去的儿子悲伤了。’他请求导师开示，导师便讲述了过去之事。

Atīte dvāravatīnagare dasa bhātikarājāno ahesuṃ – vāsudevo baladevo candadevā sūriyadevo aggidevo varuṇadevo ajjuno pajjuno ghaṭapaṇḍito aṅkuro cāti. Tesu vāsudevamahārājassa piyaputto kālamakāsi. Tena rājā sokapareto sabbakiccāni pahāya mañcassa aṭaniṃ pariggahetvā vippalapanto nipajji. Tasmiṃ kāle ghaṭapaṇḍito cintesi – ‘‘ṭhapetvā maṃ añño koci mama bhātu sokaṃ pariharituṃ samattho nāma natthi, upāyenassa sokaṃ harissāmī’’ti. So ummattakavesaṃ gahetvā ‘‘sasaṃ me detha, sasaṃ me dethā’’ti ākāsaṃ olokento sakalanagaraṃ vicari. ‘‘Ghaṭapaṇḍito ummattako jāto’’ti sakalanagaraṃ saṅkhubhi.

过去在陀罗婆提城(Dvāravatī)有十位兄弟国王——瓦素迭瓦(Vāsudeva)、跋罗提婆(Baladeva)、旃提婆(Candadeva)、苏利耶提婆(Sūriyadeva)、阿耆尼提婆(Aggideva)、瓦儒那(Varuṇadeva)、阿朱那(Ajjuna)、钵朱那(Pajjuna)、伽陀般智者(Ghaṭapaṇḍita)和鸯库罗(Aṅkura)。其中瓦素迭瓦大王的爱子去世了。国王因此悲痛不已，放下一切事务，抓住床沿，胡言乱语地躺卧着。当时伽陀般智者心想：“除了我，没有人能消除我兄长的悲痛了，我将设法消除他的悲痛。”于是他装作疯癫的样子，仰望天空，大喊着“给我兔子，给我兔子！”走遍全城。“伽陀般智者疯了”的消息传遍全城，全城为之骚动。

Tasmiṃ kāle rohiṇeyyo nāma amacco vāsudevarañño santikaṃ gantvā tena saddhiṃ kathaṃ samuṭṭhāpento –

那时，一位名叫罗希尼耶(Rohiṇeyya)的大臣前往瓦素迭瓦国王那里，与他展开对话——

207.

207.

‘‘Uṭṭhehi kaṇha kiṃ sesi, ko attho supanena te;

Yo ca tuyhaṃ sako bhātā, hadayaṃ cakkhu ca dakkhiṇaṃ;

Tassa vātā balīyanti, sasaṃ jappati kesavā’’ti. – imaṃ gāthamāha;

“‘起来吧，黑者(Kaṇha)，何故沉睡？你沉睡有何益处？你那亲兄，如心如右眼；他的风病加剧，喃喃求兔，哦，美发者(Kesava)！’——他说了这首偈颂。

207. Tattha kaṇhāti vāsudevaṃ gottenālapati. Ko attho supanena teti supanena tuyhaṃ kā nāma vaḍḍhi. Sako bhātāti sodariyo bhātā. Hadayaṃ cakkhu ca dakkhiṇanti hadayena ceva dakkhiṇacakkhunā ca sadisoti attho. Tassa vātā balīyantīti tassa aparāparaṃ [Pg.89] uppajjamānā ummādavātā balavanto honti vaḍḍhanti abhibhavanti. Sasaṃ jappatīti ‘‘sasaṃ me dethā’’ti vippalapati. Kesavāti so kira kesānaṃ sobhanānaṃ atthitāya ‘‘kesavo’’ti voharīyati. Tena naṃ nāmena ālapati.

207. 此处“黑者”(Kaṇha)是以姓氏称呼瓦素迭瓦。“你沉睡有何益处？”意为：你沉睡有何增长？“亲兄”(sako bhātā)是指同胞兄弟。“如心如右眼”(hadayaṃ cakkhu ca dakkhiṇaṃ)意为：如同心脏与右眼。“他的风病加剧”(Tassa vātā balīyanti)意为：他接连生起的癫狂之风变得强劲、增长并压倒一切。“喃喃求兔”(sasaṃ jappati)意为：他胡言乱语说“给我兔子”。“美发者”(Kesava)，据说因其拥有美好的头发，故被称为“美发者”。他以此名称呼他。

Tassa vacanaṃ sutvā sayanato uṭṭhitabhāvaṃ dīpento satthā abhisambuddho hutvā –

为显示（国王）听闻此言后从卧榻起身之状，已证得等正觉的导师说道：

208.

208.

‘‘Tassa taṃ vacanaṃ sutvā, rohiṇeyyassa kesavo;

Taramānarūpo vuṭṭhāsi, bhātu sokena aṭṭito’’ti. – imaṃ gāthamāha;

“‘闻彼罗希尼耶(Rohiṇeyya)言，美发者(Kesava)为兄弟之悲伤所恼，急忙起身。’——（导师）说了这首偈颂。

Rājā uṭṭhāya sīghaṃ pāsādā otaritvā ghaṭapaṇḍitassa santikaṃ gantvā ubhosu hatthesu naṃ daḷhaṃ gahetvā tena saddhiṃ sallapanto –

国王起身，迅速从宫殿下来，走到伽陀般智者(Ghaṭapaṇḍita)那里，用双手紧紧抓住他，与他交谈道：

209.

209.

‘‘Kiṃ nu ummattarūpova, kevalaṃ dvārakaṃ imaṃ;

Saso sasoti lapasi, kīdisaṃ sasamicchasi.

“你为何如狂人般，遍游此陀罗婆提城(Dvāraka)；徒呼‘兔子，兔子’？你想要什么样的兔子？”

210.

210.

‘‘Sovaṇṇamayaṃ maṇimayaṃ, lohamayaṃ atha rūpiyamayaṃ;

Saṅkhasilāpavāḷamayaṃ, kārayissāmi te sasaṃ.

“黄金所造、宝珠所造、铜所造或银所造；螺、石、珊瑚所造，我将为你造一只兔子。

211.

211.

‘‘Santi aññepi sasakā, araññavanagocarā;

Tepi te ānayissāmi, kīdisaṃ sasamicchasī’’ti. –

“尚有其他野兔，在林野间游荡；我亦能为你带来，你欲何种兔子？”

Tisso gāthāyo abhāsi.

他说了三首偈。

209-211. Tattha ummattarūpovāti ummattako viya. Kevalanti sakalaṃ. Dvārakanti dvāravatīnagaraṃ vicaranto. Saso sasoti lapasīti saso sasoti vilapasi. Sovaṇṇamayanti suvaṇṇamayaṃ. Lohamayanti tambalohamayaṃ. Rūpiyamayanti rajatamayaṃ. Yaṃ icchasi taṃ vadehi, atha kena socasi. Aññepi araññe vanagocarā sasakā atthi, te te ānayissāmi, vada, bhadramukha, kīdisaṃ sasamicchasīti ghaṭapaṇḍitaṃ ‘‘sasena atthiko’’ti adhippāyena sasena nimantesi. Taṃ sutvā ghaṭapaṇḍito –

209-211. 此中，“如狂人般”（ummattarūpova）是如疯子般之义。“完全”（kevalaṃ）是整个之义。“在堕罗迦”（Dvārakaṃ）是在堕罗迦(Dvāravatī)城中游荡。“‘兔子，兔子’地叫着”（saso sasoti lapasi）是“兔子，兔子”地悲叹。“黄金所造”（sovaṇṇamayaṃ）是黄金所造。“铜所造”（lohamayaṃ）是红铜所造。“银所造”（rūpiyamayaṃ）是白银所造。“你想要什么就说，为何悲伤？林野中尚有其他野兔，我将为你带来，善面者(bhadramukha)，说吧，你想要什么样的兔子？”他以“需要兔子”之意，用兔子来劝请伽陀班智达(Ghaṭapaṇḍita)。听闻此言，伽陀班智达——

212.

212.

‘‘Nāhamete [Pg.90] sase icche, ye sasā pathavissitā;

Candato sasamicchāmi, taṃ me ohara kesavā’’ti. –

“地上这些兔子非我所欲，我欲求月亮上的兔子；计娑婆(Kesava)，请为我取下那只兔子。”

Gāthamāha. Tattha oharāti ohārehi. Taṃ sutvā rājā ‘‘nissaṃsayaṃ me bhātā ummattako jāto’’ti domanassappatto –

宣说此偈。此中，“取下”（ohara）是“取下来”之义。国王听闻此言，心生忧恼，心想：“毫无疑问，我的兄弟已经疯了。”

213.

213.

‘‘So nūna madhuraṃ ñāti, jīvitaṃ vijahissasi;

Apatthiyaṃ patthayasi, candato sasamicchasī’’ti. –

“亲人啊(ñāti)，你定会舍弃这甜蜜的生命；你追求不应追求之物，你欲求月亮上的兔子。”

Gāthamāha. Tattha ñātīti kaniṭṭhaṃ ālapati. Ayamettha attho – mayhaṃ piyañāti yaṃ atimadhuraṃ attano jīvitaṃ, taṃ vijahissasi maññe, yo apatthayitabbaṃ patthesīti.

宣说此偈。此中，“亲人”（ñāti）是称呼其幼弟。此中之义为：我亲爱的亲人啊，我想你将要舍弃自己那极其甜蜜的生命，因为你希求了不应希求之物。

Ghaṭapaṇḍito rañño vacanaṃ sutvā niccalova ṭhatvā ‘‘bhātika, tvaṃ candato sasaṃ patthentassa taṃ alabhitvā jīvitakkhayo bhavissatīti jānanto kasmā mataṃ puttaṃ alabhitvā anusocasī’’ti imamatthaṃ dīpento –

伽陀班智达(Ghaṭapaṇḍita)听闻国王之言，一动不动地站着，阐明此义道：“兄弟，你既然知道希求月亮上的兔子而不得，将会命终，为何还为得不到已逝的儿子而悲伤呢？”——

214.

214.

‘‘Evaṃ ce kaṇha jānāsi, yathaññamanusāsasi;

Kasmā pure mataṃ puttaṃ, ajjāpi manusocasī’’ti. –

“깐하(Kaṇha)，你若知此事，一如你教导他人；为何对先前已逝的儿子，至今仍在悲伤？”

Gāthamāha. Tattha evaṃ ce, kaṇha, jānāsīti, bhātika, kaṇhanāmaka mahārāja, ‘‘alabbhaneyyavatthu nāma na patthetabba’’nti yadi evaṃ jānāsi. Yathaññanti evaṃ jānantova yathā aññaṃ anusāsasi, tathā akatvā. Kasmā pure mataṃ puttanti atha kasmā ito catumāsamatthake mataṃ puttaṃ ajjāpi anusocasīti.

宣说此偈。此中，“깐하(Kaṇha)，你若知此事”是：兄弟，名为깐하的大王，你若如此知晓“名为不可得之物，不应希求”。“一如你教导他人”是：你虽如此知晓，却不如你教导他人那般行事。“为何对先前已逝的儿子”是：为何对四个月前已逝的儿子，至今仍在悲伤？

Evaṃ so antaravīthiyaṃ ṭhitakova ‘‘ahaṃ tāva evaṃ paññāyamānaṃ patthemi, tvaṃ pana apaññāyamānassatthāya socasī’’ti vatvā tassa dhammaṃ desento –

他如此站在街道中央，说道：“我所希求的，尚且是可见之物；而你，却为不可见之物而悲伤。”说罢，便为他宣说法——

215.

215.

‘‘Na yaṃ labbhā manussena, amanussena vā pana;

Jāto me mā mari putto, kuto labbhā alabbhiyaṃ.

“‘愿我所生之子不死’，此事为人或非人所不能得；此不可得之物，从何可得？

216.

216.

‘‘Na [Pg.91] mantā mūlabhesajjā, osadhehi dhanena vā;

Sakkā ānayituṃ kaṇha, yaṃ petamanusocasī’’ti. – gāthādvayamāha;

“깐하(Kaṇha)，无论是咒语、根药、草药，还是财富，都不能带回你所悲伤的亡者。’——他说了这两首偈；

215. Tattha yanti, bhātika, yaṃ ‘‘evaṃ jāto me putto mā marī’’ti manussena vā devena vā pana na labbhā na sakkā laddhuṃ, taṃ tvaṃ patthesi, taṃ panetaṃ kuto labbhā, kena kāraṇena laddhuṃ sakkā. Yasmā alabbhiyaṃ alabbhaneyyavatthu nāmetanti attho.

215. 此中之义为：兄弟，“愿我所生之子不死”此事，为人或天神所不能得、不可能得。而你却希求它，然此事从何可得？以何因缘能得？此即其义，因其名为不可得、不可得之物。

216. Mantāti mantappayogena. Mūlabhesajjāti mūlabhesajjena. Osadhehīti nānāvidhehi osadhehi. Dhanena vāti koṭisatasaṅkhena dhanena vāpi. Idaṃ vuttaṃ hoti – yaṃ petamanusocasi, taṃ etehi mantappayogādīhipi ānetuṃ na sakkāti.

216. “咒语”（mantā）是以咒语之应用。“根药”（mūlabhesajjā）是以根药。“草药”（osadhehi）是以种种草药。“或以财富”（dhanena vā）是或以亿万财富。此言：你所悲伤的亡者，无法以咒语之应用等带回。

Puna ghaṭapaṇḍito ‘‘bhātika, idaṃ maraṇaṃ nāma dhanena vā jātiyā vā vijjāya vā sīlena vā bhāvanāya vā na sakkā paṭibāhitu’’nti dassento –

再者，伽陀班智达开示道：“兄弟，这所谓的死亡，是不能以财富、出身、学问、戒行或修行来阻止的。”——

217.

217.

‘‘Mahaddhanā mahābhogā, raṭṭhavantopi khattiyā;

Pahūtadhanadhaññāse, tepi no ajarāmarā.

“拥有大财富、大受用、拥有国土的刹帝利，他们财富与谷物充裕，但他们也并非不老不死。

218.

218.

‘‘Khattiyā brāhmaṇā vessā, suddā caṇḍālapukkussā;

Ete caññe ca jātiyā, tepi no ajarāmarā.

“刹帝利、婆罗门、吠舍、首陀罗，以及旃陀罗(caṇḍāla)和补羯娑(pukkusa)，这些以及其他各种种姓，他们也并非不老不死。

219.

219.

‘‘Ye mantaṃ parivattenti, chaḷaṅgaṃ brahmacintitaṃ;

Ete caññe ca vijjāya, tepi no ajarāmarā.

“那些背诵六支、梵天所思之明咒者，这些以及其他博学之人，他们也并非不老不死。

220.

220.

‘‘Isayo vāpi ye santā, saññatattā tapassino;

Sarīraṃ tepi kālena, vijahanti tapassino.

“那些寂静、自我调伏的苦行仙人，时候到处，彼等苦行者亦舍弃其身。

221.

221.

‘‘Bhāvitattā arahanto, katakiccā anāsavā;

Nikkhipanti imaṃ dehaṃ, puññapāpaparikkhayā’’ti. –

“心已修习的阿罗汉，所作已办，诸漏已尽，因福与恶的灭尽而放下此身。”

Pañcahi gāthāhi rañño dhammaṃ desesi.

他以五首偈为国王说法。

217. Tattha [Pg.92] mahaddhanāti nidhānagatasseva mahato dhanassa atthitāya bahudhanā. Mahābhogāti devabhogasadisāya mahatiyā bhogasampattiyā samannāgatā. Raṭṭhavantoti sakalaraṭṭhavanto. Pahūtadhanadhaññāseti tiṇṇaṃ catunnaṃ vā saṃvaccharānaṃ atthāya nidahitvā ṭhapetabbassa niccaparibbayabhūtassa dhanadhaññassa vasena apariyantadhanadhaññā. Tepi no ajarāmarāti tepi evaṃ mahāvibhavā mandhātumahāsudassanādayo khattiyā ajarāmarā nāhesuṃ, aññadatthu maraṇamukhameva anupaviṭṭhāti attho.

217. 此中，“大财富者”（mahaddhanā）指因拥有如宝藏般巨大的财富而财产众多。“大受用者”（mahābhogā）指拥有如天人般广大的受用与财富。“有国土者”（raṭṭhavanto）指拥有整个国土。“财富谷物充裕者”（pahūtadhanadhaññāse）指拥有无尽的财富与谷物，足以储备三四年所需并可日常支用。“他们也并非不老不死”（tepi no ajarāmarā）之义为：即使是像真言王(Mandhātu)、大善见王(Mahāsudassana)等具有如此大威势的刹帝利，也并非不老不死，反而趣入了死门。

218. Eteti yathāvuttakhattiyādayo. Aññeti aññatarā evaṃbhūtā ambaṭṭhādayo. Jātiyāti attano jātinimittaṃ ajarāmarā nāhesunti attho.

218. “这些”（ete）指如前所说的刹帝利等。“以及其他”（aññe）指像安巴塔(Ambaṭṭha)等其他类似的人。“以种姓”（jātiyā）之义为：他们并不能因自己的种姓而不老不死。

219. Mantanti vedaṃ. Parivattentīti sajjhāyanti vācenti ca. Atha vā parivattentīti vedaṃ anuparivattentā homaṃ karontā japanti. Chaḷaṅganti sikkhākappaniruttibyākaraṇajotisatthachandovicitisaṅkhātehi chahi aṅgehi yuttaṃ. Brahmacintitanti brāhmaṇānamatthāya brahmanā cintitaṃ kathitaṃ. Vijjāyāti brahmasadisavijjāya samannāgatā, tepi no ajarāmarāti attho.

219. “明咒”（mantaṃ）指吠陀。“背诵”（parivattenti）指背诵和宣讲。或者，“背诵”指他们研习吠陀，持续地念诵，进行火祭和吟诵。“六支”（chaḷaṅgaṃ）指具备六个部分，即语音学(sikkhā)、仪轨(kappa)、词源学(nirutti)、语法(byākaraṇa)、天文学(jotisattha)和韵律学(chandoviciti)。“梵天所思”（brahmacintitaṃ）指由梵天为婆罗门的利益而构想和宣说的。“以学问”（vijjāya）之义为：即使具备如梵天般的学问，他们也并非不老不死。

220-221. Isayoti yamaniyamādīnaṃ paṭikūlasaññādīnañca esanaṭṭhena isayo. Santāti kāyavācāhi santasabhāvā. Saññatattāti rāgādīnaṃ saṃyamena saṃyatacittā. Kāyatapanasaṅkhāto tapo etesaṃ atthīti tapassino. Puna tapassinoti saṃvarakā. Tena evaṃ tapanissitakā hutvā sarīrena ca vimokkhaṃ pattukāmāpi saṃvarakā sarīraṃ vijahanti evāti dasseti. Atha vā isayoti adhisīlasikkhādīnaṃ esanaṭṭhena isayo, tadatthaṃ tappaṭipakkhānaṃ pāpadhammānaṃ vūpasamena santā, ekārammaṇe cittassa saṃyamena saññatattā, sammappadhānayogato vīriyatāpena tapassino, sappayogā rāgādīnaṃ santapanena tapassinoti [Pg.93] yojetabbaṃ. Bhāvitattāti catusaccakammaṭṭhānabhāvanāya bhāvitacittā.

220-221. “仙人”（isayo）者，以其寻求禁制、自制及不净想等为义。“寂静”（santā）者，身语自性寂静。“自我调伏”（saññatattā）者，以调伏贪等而心已调伏。“苦行者”（tapassino）者，因其有身体之苦行。再者，“苦行者”（tapassino）是持戒者。此是为显示：即使是依止苦行、欲以身体得解脱的持戒者，也终将舍弃此身。或应如是结合：“仙人”（isayo）者，以其寻求增上戒学等为义；为达此目的，以止息对立之恶法而“寂静”（santā）；以心专注于一境而“自我调伏”（saññatattā）；由正勤之精进力而为“苦行者”（tapassino）；以如法之努力烧尽贪等而为“苦行者”（tapassino）。“心已修习”（bhāvitattā）者，以四圣谛业处之修行而心已修习。

Evaṃ ghaṭapaṇḍitena dhamme kathite taṃ sutvā rājā apagatasokasallo pasannamānaso ghaṭapaṇḍitaṃ pasaṃsanto –

伽陀班智达(Ghaṭapaṇḍita)如是说法后，国王听闻，忧愁之箭拔除，心意澄净，赞叹伽陀班智达道：

222.

222.

‘‘Ādittaṃ vata maṃ santaṃ, ghaṭasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

“我身曾炽燃，如火浇酥油；君以法水灌，熄我一切热恼。”

223.

223.

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;

Yo me sokaparetassa, puttasokaṃ apānudi.

“根植我心之悲箭，君已为我尽拔除；我为丧子悲所困，君为我消此子忧。”

224.

224.

‘‘Svāhaṃ abbūḷhasallosmi, sītibhūtosmi nibbuto;

Na socāmi na rodāmi, tava sutvāna bhātika.

“我之悲箭已被拔，我已清凉已寂灭；听闻贤弟之言后，我无忧亦无悲泣。”

225.

225.

‘‘Evaṃ karonti sappaññā, ye honti anukampakā;

Nivattayanti sokamhā, ghaṭo jeṭṭhaṃva bhātaraṃ.

“具慧悲悯之智者，行事亦复如是然；令离忧悲得解脱，犹如伽陀劝其兄。”

226.

226.

‘‘Yassa etādisā honti, amaccā paricārakā;

Subhāsitena anventi, ghaṭo jeṭṭhaṃva bhātara’’nti. – sesagāthā abhāsi;

“若有如此的臣子与侍从，能以善语辅佐，犹如伽陀之于其兄长。”——他诵出了其余的偈颂；

225. Tattha ghaṭo jeṭṭhaṃva bhātaranti yathā ghaṭapaṇḍito attano jeṭṭhabhātaraṃ mataputtasokābhibhūtaṃ attano upāyakosallena ceva dhammakathāya ca tato puttasokato vinivattayi, evaṃ aññepi sappaññā ye honti anukampakā, te ñātīnaṃ upakāraṃ karontīti attho.

225. 此处“如伽陀之于其兄长”一句意指：如同伽陀智者以其善巧方便及法谈，使其被丧子之痛所压倒的兄长从丧子之悲中回头，同样地，其他有智慧且具悲悯心的人，也能这样利益其亲属。此即其义。

226. Yassa etādisā hontīti ayaṃ abhisambuddhagāthā. Tassattho – yathā yena kāraṇena puttasokaparetaṃ rājānaṃ vāsudevaṃ ghaṭapaṇḍito sokaharaṇatthāya subhāsitena anvesi anuesi, yassa aññassāpi etādisā paṇḍitā amaccā paṭiladdhā assu, tassa kuto sokoti! Sesagāthā heṭṭhā vuttatthā evāti.

226. “若有如此之人”——这是现等觉偈。其含义是：如同伽陀智者为了消除因丧子而悲痛欲绝的国王瓦素迭瓦(Vāsudeva)的悲伤，以善语去探求、追寻（开导之法）；若其他人也获得了如此智慧的大臣，他哪里还会有悲伤呢！其余偈颂的意义如下文所述。

Satthā [Pg.94] imaṃ dhammadesanaṃ āharitvā ‘‘evaṃ, upāsaka, porāṇakapaṇḍitā paṇḍitānaṃ kathaṃ sutvā puttasokaṃ hariṃsū’’ti vatvā saccāni pakāsetvā jātakaṃ samodhānesi. Saccapariyosāne upāsako sotāpattiphale patiṭṭhahīti.

导师讲述此法之后说道：“优婆塞，古时的智者听闻智者之言，亦能除去丧子之痛。”说完，导师开示诸圣谛，并总结本生。圣谛开示结束时，该优婆塞证得了入流果。

Kaṇhapetavatthuvaṇṇanā niṭṭhitā.

黑饿鬼事释义终。

7. Dhanapālaseṭṭhipetavatthuvaṇṇanā

7. 护财长者饿鬼事释义

Naggo dubbaṇṇarūposīti idaṃ satthari jetavane viharante dhanapālapetaṃ ārabbha vuttaṃ. Anuppanne kira buddhe paṇṇaraṭṭhe erakacchanagare dhanapālako nāma seṭṭhi ahosi assaddho appasanno kadariyo natthikadiṭṭhiko. Tassa kiriyā pāḷito eva viññāyati. So kālaṃ katvā marukantāre peto hutvā nibbatti. Tassa tālakkhandhappamāṇo kāyo ahosi, samuṭṭhitacchavi pharuso, virūpakeso, bhayānako, dubbaṇṇo ativiya virūpo bībhacchadassano. So pañcapaṇṇāsa vassāni bhattasitthaṃ vā udakabinduṃ vā alabhanto visukkhakaṇṭhoṭṭhajivho jighacchāpipāsābhibhūto ito cito ca paribbhamati.

“裸形丑陋身形者”——这是导师住在祇陀林时，就护财饿鬼而说。据说，在佛陀尚未出世时，在般那国(Paṇṇaraṭṭha)的伊拉卡城(Erakacchanagara)，有位名叫护财的长者，他无信、不净信、悭吝、持无有见。其行状由经文可知。他死后，在荒漠中生成为饿鬼。他的身体有如棕榈树干那么大，皮肤隆起而粗糙，头发蓬乱，面目可憎，肤色难看，极其丑陋，样貌令人厌恶。五十五年来，他连一撮饭或一滴水都得不到，喉、唇、舌干枯，为饥渴所迫，到处飘荡。

Atha amhākaṃ bhagavati loke uppajjitvā pavattitavaradhammacakke anukkamena sāvatthiyaṃ viharante sāvatthivāsino vāṇijā pañcamattāni sakaṭasatāni bhaṇḍassa pūretvā uttarāpathaṃ gantvā bhaṇḍaṃ vikkiṇitvā paṭiladdhabhaṇḍaṃ sakaṭesu āropetvā paṭinivattamānā sāyanhasamaye aññataraṃ sukkhanadiṃ pāpuṇitvā tattha yānaṃ muñcitvā rattiyaṃ vāsaṃ kappesuṃ. Atha so peto pipāsābhibhūto pānīyassatthāya āgantvā tattha bindumattampi pānīyaṃ alabhitvā vigatāso chinnamūlo viya tālo chinnapādo pati. Taṃ disvā vāṇijā –

后来，我们的世尊出现于世，转动了无上法轮，次第游化至舍卫城(Sāvatthī)居住。当时，一些舍卫城的商人用五百辆大车装满货物，前往北方商道，卖掉货物后，将换得的货物装上大车返回。傍晚时分，他们来到一条干涸的河边，便在那里卸下车辆，准备过夜。这时，那个饿鬼为口渴所迫，前来寻水，但在那里连一滴水也找不到，于是绝望地倒下，就像一棵根被切断的棕榈树。商人们看见他，便说：

227.

227.

‘‘Naggo dubbaṇṇarūposi, kiso dhamanisanthato;

Upphāsuliko kisiko, ko nu tvamasi mārisā’’ti. –

“裸形肤色何黝黑，青筋暴露瘦骨支；肋骨凸显形羸弱，尊者究竟为何人？”

Imāya gāthāya pucchiṃsu. Tato peto –

他们以此偈询问。于是饿鬼说：

228.

228.

‘‘Ahaṃ [Pg.95] bhadante petomhi, duggato yamalokiko;

Pāpakammaṃ karitvāna, petalokaṃ ito gato’’ti. –

“尊者，我实饿鬼身，飘零沦落阎魔界；往昔造作恶业故，从此方堕饿鬼道。”

Attānaṃ āvikatvā puna tehi –

他表明自己身份后，他们又问：

229.

229.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, petalokaṃ ito gato’’ti. –

“汝以身语意，造作何恶作？由何业果报，从此堕鬼趣？”

Katakammaṃ pucchito pubbe nibbattaṭṭhānato paṭṭhāya atītaṃ paccuppannaṃ anāgatañca attano pavattiṃ dassento tesañca ovādaṃ dento –

被问及所造之业后，他便从前世出生的地方开始，开示自己过去、现在、未来的经历，并给予他们教诫说：

230.

230.

‘‘Nagaraṃ atthi paṇṇānaṃ, erakacchanti vissutaṃ;

Tattha seṭṭhi pure āsiṃ, dhanapāloti maṃ vidū.

“般那国有名城，伊拉卡其美誉；我昔于彼为长者，人皆知我名护财。”

231.

231.

‘‘Asīti sakaṭavāhānaṃ, hiraññassa ahosi me;

Pahūtaṃ me jātarūpaṃ, muttā veḷuriyā bahū.

“白银八十车满载，黄金无数亦丰饶；更有众多珍珠与琉璃，种种珍宝皆我有。”

232.

232.

‘‘Tāva mahaddhanassāpi, na me dātuṃ piyaṃ ahu;

Pidahitvā dvāraṃ bhuñjiṃ, mā maṃ yācanakāddasuṃ.

“纵有巨富盈满仓，施舍于我心不喜；门户紧闭独自食，惟恐乞者见我相。”

233.

233.

‘‘Assaddho maccharī cāsiṃ, kadariyo paribhāsako;

Dadantānaṃ karontānaṃ, vārayissaṃ bahū jane.

“我本无信复悭吝，鄙吝之人好辱骂；若见他人行布施，百般阻挠不令行。”

234.

234.

‘‘Vipāko natthi dānassa, saṃyamassa kuto phalaṃ;

Pokkharaññodapānāni, ārāmāni ca ropite;

Papāyo ca vināsesiṃ, dugge saṅkamanāni ca.

“‘布施无果报，克己何有功？’ 水池水井皆毁坏，所植园林亦摧残；饮水之处尽破坏，险隘桥梁亦夷平。”

235.

235.

‘‘Svāhaṃ akatakalyāṇo, katapāpo tato cuto;

Upapanno pettivisayaṃ, khuppipāsasamappito.

“我昔未修诸善行，徒造诸恶殒命时；业报牵引堕鬼趣，饥渴煎熬痛难持。”

236.

236.

‘‘Pañcapaṇṇāsa vassāni, yato kālaṅkato ahaṃ;

Nābhijānāmi bhuttaṃ vā, pītaṃ vā pana pāniyaṃ.

“五十五载逝如川，自从离世入黄泉；未曾复饮甘露水，亦未再食人间烟。”

237.

237.

‘‘Yo saṃyamo so vināso, yo vināso so saṃyamo;

Petā hi kira jānanti, yo saṃyamo so vināso.

“约束即是毁坏处，毁坏却也是约束；饿鬼深知此中理，约束实为坏灭途。”

238.

238.

‘‘Ahaṃ [Pg.96] pure saṃyamissaṃ, nādāsiṃ bahuke dhane;

Santesu deyyadhammesu, dīpaṃ nākāsimattano;

Svāhaṃ pacchānutappāmi, attakammaphalūpago.

“我昔悭吝不施舍，巨富盈仓未肯分；虽有财物堪布施，未为自身作明灯；而今追悔业果报，自作自受苦无尽。”

239.

239.

‘‘Uddhaṃ catūhi māsehi, kālakiriyā bhavissati;

Ekantakaṭukaṃ ghoraṃ, nirayaṃ papatissahaṃ.

“四月之后我命终，将堕极苦恐怖狱。”

240.

240.

‘‘Catukkaṇṇaṃ catudvāraṃ, vibhattaṃ bhāgaso mitaṃ;

Ayopākārapariyantaṃ, ayasā paṭikujjitaṃ.

“四角四门地狱城，划分均匀各部分；四围环绕以铁墙，上覆铁盖甚坚固。”

241.

241.

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

“其地乃由铁造成，烈焰炽燃火光熊；方圆广达百由旬，无时无刻不遍满。”

242.

242.

‘‘Tatthāhaṃ dīghamaddhānaṃ, dukkhaṃ vedissa vedanaṃ;

Phalaṃ pāpassa kammassa, tasmā socāmahaṃ bhusaṃ.

“如是长时住于此，种种苦受煎熬逼；恶业之果终成熟，是故我今深忧戚。”

243.

243.

‘‘Taṃ vā vadāmi bhaddaṃ vo, yāvantettha samāgatā;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

“我今善言告诫汝，所有聚集于此者；无论公开或私下，切莫造作任何恶。”

244.

244.

‘‘Sace taṃ pāpakaṃ kammaṃ, karissatha karotha vā;

Na vo dukkhā pamutyatthi, uppaccāpi palāyataṃ.

“倘若汝等将要或正在造作恶业，汝等难从苦中解脱，纵使飞天而逃亦然。”

245.

245.

‘‘Matteyyā hotha petteyyā, kule jeṭṭhāpacāyikā;

Sāmaññā hotha brahmaññā, evaṃ saggaṃ gamissathā’’ti. –

“当孝敬母亲，孝敬父亲，尊敬族中长者；当尊重沙门，尊重婆罗门，如此你们将生于天界。”

Imā gāthā abhāsi.

他说了这些偈。

230-231. Tattha paṇṇānanti paṇṇānāmaraṭṭhassa evaṃnāmakānaṃ rājūnaṃ. Erakacchanti tassa nagarassa nāmaṃ. Tatthāti tasmiṃ nagare. Pureti pubbe atītattabhāve. Dhanapāloti maṃ vidūti ‘‘dhanapālaseṭṭhī’’ti maṃ jānanti. Tayidaṃ nāmaṃ tadā mayhaṃ atthānugatamevāti dassento ‘‘asītī’’ti gāthamāha. Tattha asīti sakaṭavāhānanti vīsatikhāriko vāho, yo sakaṭanti vuccati. Tesaṃ sakaṭavāhānaṃ asīti hiraññassa tathā kahāpaṇassa ca me ahosīti yojanā. Pahūtaṃ me jātarūpanti suvaṇṇampi pahūtaṃ anekabhāraparimāṇaṃ ahosīti sambandho.

230-231. 此中，“般那的”是指名为般那国的诸王。“伊拉卡”是那座城市的名字。“于彼”是指在那座城市里。“昔”是指在过去世。“人皆知我名护财”的意思是“他们知道我是护财长者”。为了表明这个名字在当时确实名副其实，他说了“八十”这首偈颂。其中，“八十车”：一“婆诃”(vāha)是二十“佉梨”(khāri)，这被称为一“车”(sakaṭa)。其句法结构为：我有八十车的银子以及同样多的钱币。“我亦有众多黄金”的关联是：我也有许多黄金(suvaṇṇa)，数量有许多“婆罗”(bhāra)之多。

232-233. Na [Pg.97] me dātuṃ piyaṃ ahūti dānaṃ dātuṃ mayhaṃ piyaṃ nāhosi. Mā maṃ yācanakāddasunti ‘‘yācakā mā maṃ passiṃsū’’ti pidahitvā gehadvāraṃ bhuñjāmi. Kadariyoti thaddhamaccharī. Paribhāsakoti dānaṃ dente disvā bhayena santajjako. Dadantānaṃ karontānanti upayogatthe sāmivacanaṃ, dānāni dadante puññāni karonte. Bahū janeti bahū satte. Dadantānaṃ vā karontānaṃ vā samudāyabhūtaṃ bahuṃ janaṃ puññakammato vārayissaṃ nivāresiṃ.

232-233. “我不喜欢布施”是指布施对我来说并不愉快。“别让乞讨者看见我”是指“（心想）‘乞讨者不要看见我’，我关上门吃饭”。“吝啬鬼”（kadariyo）指顽固悭吝的人。“斥骂者”（paribhāsako）是看见别人布施时，因恐惧而恐吓他人的人。“布施者的”与“行善者的”是用于所关涉对象的属格，指布施的人、行善的人。“许多人”是指众多的有情。“我曾阻止”是指我曾阻止聚集起来布施或行善的大批人，使他们远离福德业。

234-236. Vipāko natthi dānassātiādi dānādīnaṃ nivāraṇe kāraṇadassanaṃ. Tattha vipāko natthi dānassāti dānakammassa phalaṃ nāma natthi, kevalaṃ puññaṃ puññanti dhanavināso evāti dīpeti. Saṃyamassāti sīlasaṃyamassa. Kuto phalanti kuto nāma phalaṃ labbhati, niratthakameva sīlarakkhaṇanti adhippāyo. Ārāmānīti ārāmūpavanānīti attho. Papāyoti pānīyasālā. Duggeti udakacikkhallānaṃ vasena duggamaṭṭhānāni. Saṅkamanānīti setuyo. Tato cutoti tato manussalokato cuto. Pañcapaṇṇāsāti pañcapaññāsa. Yato kālaṅkato ahanti yadā kālakatā ahaṃ, tato paṭṭhāya. Nābhijānāmīti ettakaṃ kālaṃ bhuttaṃ vā pītaṃ vā kiñci na jānāmi.

234-236. “布施没有果报”等等是说明阻止布施等行为的理由。在此，“布施没有果报”是指布施的行为没有果报，（认为）所谓的“功德”仅仅是财富的损失。“节制”是指戒律的节制。“哪里有果报？”即从哪里能得到果报？意思是守护戒律是毫无意义的。“园林”（ārāmāni）是指公园和树林。“饮水处”（papāyo）是指供水处。“难行处”（dugge）是指因水和泥泞而难以通行的地方。“桥梁”（saṅkamanāni）是指桥。“从那死去”是指从人间死去。“五十五”就是五十五。“自从我死后”是指从我死亡之时起。“不曾知道”是指这么长时间以来，吃了什么喝了什么都不知道了。

237-38. Yo saṃyamo so vināsoti lobhādivasena yaṃ saṃyamanaṃ kassaci adānaṃ, so imesaṃ sattānaṃ vināso nāma petayoniyaṃ nibbattapetānaṃ mahābyasanassa hetubhāvato. ‘‘Yo vināso so saṃyamo’’ti iminā yathāvuttassa atthassa ekantikabhāvaṃ vadati. Petā hi kira jānantīti ettha hi-saddo avadhāraṇe, kira-saddo arucisūcane. ‘‘Saṃyamo deyyadhammassa apariccāgo vināsahetū’’ti imamatthaṃ petā eva kira jānanti paccakkhato anubhuyyamānattā, na manussāti. Nayidaṃ yuttaṃ manussānampi petānaṃ viya khuppipāsādīhi abhibhuyyamānānaṃ dissamānattā. Petā pana purimattabhāve katakammassa pākaṭabhāvato tamatthaṃ suṭṭhutaraṃ jānanti. Tenāha – ‘‘ahaṃ pure saṃyamissa’’ntiādi. Tattha saṃyamissanti sayampi dānādipuññakiriyato saṃyamanaṃ saṅkocaṃ akāsiṃ. Bahuke dhaneti mahante dhane vijjamāne.

237-38. “那节制就是毁灭”是指：因贪欲等原因不给予任何人，这种节制对于那些众生来说就是毁灭，因为这会成为他们投生到饿鬼道遭受巨大灾难的原因。“那毁灭就是节制”这句话，说明了上述意义的绝对性。在“据说饿鬼确实知道”中，“确实”（hi）一词表示肯定，“据说”（kira）一词表示不悦。“节制，不舍弃应施之物，是毁灭之因”——这个道理，据说只有饿鬼们才知道，因为他们正在亲身经验，而人类不知道。这不正确，因为人类也能像饿鬼那样被饥渴等折磨。但饿鬼由于前世所作业已显现，因此更清楚地了解这个道理。因此他说：“我过去行节制”等等。其中“行节制”（saṃyamissaṃ）是指我自己也对布施等福德行为进行节制、缩减。“在许多财富中”是指当拥有大量钱财时。

243. Tanti [Pg.98] tasmā. Voti tumhe. Bhaddaṃ voti bhaddaṃ kalyāṇaṃ sundaraṃ tumhākaṃ hotūti vacanaseso. Yāvantettha samāgatāti yāvanto yāvatakā ettha samāgatā, te sabbe mama vacanaṃ suṇāthāti adhippāyo. Āvīti pakāsanaṃ paresaṃ pākaṭavasena. Rahoti paṭicchannaṃ apākaṭavasena. Āvi vā pāṇātipātādimusāvādādikāyavacīpayogavasena, yadi vā raho abhijjhādivasena pāpakaṃ lāmakaṃ akusalakammaṃ mākattha mā karittha.

243. “那”（taṃ）是指“因此”。“你们”（vo）是指“你们”。“你们吉祥”（bhaddaṃ vo）的余句是“愿你们获得吉祥、美好、善妙”。“凡是聚集在这里的人”的意思是“凡是聚集在这里的人，无论有多少，都请听我说”。“公开”（āvi）是指公开地，对他人显而易见。“隐秘”（raho）是指被隐藏，不显而易见。无论是公开地通过杀生、妄语等身、语行为，还是隐秘地通过贪欲等方式，都不要造作，不要行使邪恶、低劣、不善的业。

244. Sace taṃ pāpakaṃ kammanti atha pana taṃ pāpakammaṃ āyatiṃ karissatha, etarahi vā karotha, nirayādīsu catūsu apāyesu manussesu ca appāyukatādivasena tassa phalabhūtā dukkhato pamutti pamokkho nāma natthi. Uppaccāpi palāyatanti uppatitvā ākāsena gacchantānampi mokkho natthiyevāti attho. ‘‘Upeccā’’tipi pāḷi, ito vā etto vā palāyante tumhe anubandhissatīti adhippāyena upecca sañcicca palāyantānampi tumhākaṃ tato mokkho natthi, gatikālādipaccayantarasamavāye pana sati vipaccatiyevāti attho. Ayañca attho –

244. 如果你们将来或现在造作恶业，那么从地狱等四恶趣以及人间的短寿等苦果中，是没有解脱与出离的。“即使飞起而逃”的意思是，即使飞到空中，也绝无解脱。另有读法作“Upeccā”（追及），其意为：它会追赶从这里或那里逃跑的你们；因此，即使你们蓄意逃跑，也无法从中解脱。其意为：当去处、时间等其他条件聚合时，它就必然会成熟。此义——

‘‘Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā’’ti. (dha. pa. 127;

mi. pa. 4.2.4) –

“非于空中，非于海中，非入山隙；世间无此地，可脱离恶业。”（法句经 127；弥兰陀问经 4.2.4）

Imāya gāthāya dīpetabbo.

应当用此偈来阐明。

245. Matteyyāti mātuhitā. Hothāti tesaṃ upaṭṭhānādīni karotha. Tathā petteyyāti veditabbā. Kule jeṭṭhāpacāyikāti kule jeṭṭhakānaṃ apacāyanakarā. Sāmaññāti samaṇapūjakā. Tathā brahmaññāti bāhitapāpapūjakāti attho. Evaṃ saggaṃ gamissathāti iminā mayā vuttanayena puññāni katvā devalokaṃ upapajjissathāti attho. Yaṃ panettha atthato na vibhattaṃ, taṃ heṭṭhā khallāṭiyapetavatthuādīsu vuttanayeneva veditabbaṃ.

245. “Matteyyā”（敬母）是指利益母亲。“Hotha”（你们应是）是指你们应做侍奉等事。“Petteyyā”（敬父）也应如此理解。“Kule jeṭṭhāpacāyikā”（敬族中长者）是指恭敬族中长者。“Sāmaññā”（敬沙门）是指敬奉沙门。“Brahmaññā”（敬梵行者）的意思是敬奉已去除罪恶者。“Evaṃ saggaṃ gamissatha”（如此你们将往生天界）的意思是，依我所说的方式行善，就能投生天界。此处未详细解释的含义，应依下方《秃头饿鬼事》（Khallāṭiyapetavatthu）等处所说的方式理解。

Te [Pg.99] vāṇijā tassa vacanaṃ sutvā saṃvegajātā taṃ anukampamānā bhājanehi pānīyaṃ gahetvā taṃ sayāpetvā mukhe āsiñciṃsu. Tato mahājanena bahuvelaṃ āsittaṃ udakaṃ tassa petassa pāpabalena adhogaḷaṃ na otiṇṇaṃ, kuto pipāsaṃ paṭivinessati. Te taṃ pucchiṃsu – ‘‘api te kāci assāsamattā laddhā’’ti. So āha – ‘‘yadi me ettakehi janehi ettakaṃ velaṃ āsiñcamānaṃ udakaṃ ekabindumattampi paragaḷaṃ paviṭṭhaṃ, ito petayonito mokkho mā hotū’’ti. Atha te vāṇijā taṃ sutvā ativiya saṃvegajātā ‘‘atthi pana koci upāyo pipāsāvūpasamāyā’’ti āhaṃsu. So āha – ‘‘imasmiṃ pāpakamme khīṇe tathāgatassa vā tathāgatasāvakānaṃ vā dāne dinne mama dānamuddisissati, ahaṃ ito petattato muccissāmī’’ti. Taṃ sutvā vāṇijā sāvatthiṃ gantvā bhagavantaṃ upasaṅkamitvā taṃ pavattiṃ ārocetvā saraṇāni sīlāni ca gahetvā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ dānaṃ datvā tassa petassa dakkhiṇaṃ ādisiṃsu. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā catunnaṃ parisānaṃ dhammaṃ desesi. Mahājano ca lobhādimaccheramalaṃ pahāya dānādipuññābhirato ahosīti.

那些商人听了他的话，心生悚惧，出于怜悯，用器皿取水，让他躺下，倒入他口中。然而，由于那饿鬼的恶业之力，众人长时间所倒的水，竟无一滴能进入他的喉咙，又如何能止渴呢？他们问他：“你得到些许安适了吗？”他答道：“如果这么多人在这么长的时间里所倒的水，能有一滴进入我的喉咙，愿我永不得脱离此饿鬼身！”商人们听后，越发悚惧，问道：“那有什么方法可以止渴吗？”他说：“待我此恶业消尽后，若有人布施给如来或如来弟子，并为我回向此布施，我便能从此饿鬼身解脱。”商人们听后，前往舍卫城（Sāvatthī），去到世尊那里，禀告了此事，受持了皈依与戒律，连续七天供养以世尊为首的比丘僧伽，并为此饿鬼回向功德。世尊以此事为缘起，为四众说法。大众也因此舍弃了贪婪与悭吝等垢染，乐于行持布施等福业。

Dhanapālaseṭṭhipetavatthuvaṇṇanā niṭṭhitā.

护财长者饿鬼事释义终。

8. Cūḷaseṭṭhipetavatthuvaṇṇanā

8. 小长者饿鬼事释义

Naggo kiso pabbajitosi, bhanteti idaṃ satthari veḷuvane viharante cūḷaseṭṭhipetaṃ ārabbha vuttaṃ. Bārāṇasiyaṃ kira eko gahapati assaddho appasanno maccharī kadariyo puññakiriyāya anādaro cūḷaseṭṭhi nāma ahosi. So kālaṃ katvā petesu nibbatti, tassa kāyo apagatamaṃsalohito aṭṭhinhārucammamatto muṇḍo apetavattho ahosi. Dhītā panassa anulā andhakavinde sāmikassa gehe vasantī pitaraṃ uddissa brāhmaṇe bhojetukāmā taṇḍulādīni dānūpakaraṇāni sajjesi. Taṃ ñatvā peto āsāya ākāsena tattha gacchanto rājagahaṃ sampāpuṇi. Tena ca samayena rājā ajātasattu devadattena [Pg.100] uyyojito pitaraṃ jīvitā voropetvā tena vippaṭisārena dussupinena ca niddaṃ anupagacchanto uparipāsādavaragato caṅkamanto taṃ petaṃ ākāsena gacchantaṃ disvā imāya gāthāya pucchi –

“尊者，你裸体瘦弱，像个出家人！”这是世尊住在竹林时，就小富翁饿鬼（Cūḷaseṭṭhipeta）而说的。据说在波罗奈（Bārāṇasī），有一位名叫小富翁（Cūḷaseṭṭhi）的居士，他无信、不净信、悭吝、鄙陋，不乐于行善。他死后投生为饿鬼，其身体血肉尽失，仅剩骨骼、筋腱与皮，光头无衣。他的女儿阿露拉（Anulā）住在安达咖文达（Andhakavinda）她丈夫的家中，想为父亲回向而供养婆罗门，便准备了米等布施资具。那饿鬼得知后，满怀希望地从空中前往，抵达了王舍城。当时，阿闍世王被提婆达多煽动，杀害了父亲，由于悔恨与噩梦而无法入眠，正在上层殿堂经行时，看见那饿鬼在空中飞行，便以这首偈颂问道：

246.

246.

‘‘Naggo kiso pabbajitosi bhante, rattiṃ kuhiṃ gacchasi kissahetu;

Ācikkha me taṃ api sakkuṇemu, sabbena vittaṃ paṭipādaye tuva’’nti.

“尊者裸体又瘦削，已然出家身。夜行何处为何因？请为我言说，我等或能助，愿以一切财，供养于汝身。”

Tattha pabbajitoti samaṇo. Rājā kira taṃ naggattā muṇḍattā ca ‘‘naggo samaṇo aya’’nti saññāya ‘‘naggo kiso pabbajitosī’’tiādimāha. Kissahetūti kinnimittaṃ. Sabbena vittaṃ paṭipādaye tuvanti vittiyā upakaraṇabhūtaṃ vittaṃ sabbena bhogena tuyhaṃ ajjhāsayānurūpaṃ, sabbena vā ussāhena paṭipādeyyaṃ sampādeyyaṃ. Tathā kātuṃ mayaṃ appeva nāma sakkuṇeyyāma, tasmā ācikkha me taṃ, etaṃ tava āgamanakāraṇaṃ mayhaṃ kathehīti attho.

此处“pabbajita”（出家人）是指沙门。据说国王因其裸体且光头，认为“此乃裸体沙门”，故说“裸体瘦削，已然出家”等语。“Kissahetu”（为何因）是问原因。“Sabbena vittaṃ paṭipādaye tuvaṃ”（愿以一切财供养于你）是指以一切财富，或以一切努力，依照你的意愿来提供给你。意思是：我们或许能做到那样，因此请告诉我，请你将此行的原因告诉我。

Evaṃ raññā puṭṭho peto attano pavattiṃ kathento tisso gāthā abhāsi –

饿鬼被国王如此询问后，自述其事，说了三首偈：

247.

247.

‘‘Bārāṇasī nagaraṃ dūraghuṭṭhaṃ, tatthāhaṃ gahapati aḍḍhako ahu dīno;

Adātā gedhitamano āmisasmiṃ, dussīlyena yamavisayamhi patto.

“波罗奈城远闻名，我曾为居士富且鄙。不施贪著于利养，因行不善堕阎域。”

248.

248.

‘‘So sūcikāya kilamito tehi,Teneva ñātīsu yāmi āmisakiñcikkhahetu;

Adānasīlā na ca saddahanti,‘Dānaphalaṃ hoti paramhi loke’.

“我为饥针所困苦，故为少许食，往诣亲族处。不施者不信：‘布施于来世有果报’。”

249.

249.

‘‘Dhītā ca mayhaṃ lapate abhikkhaṇaṃ, dassāmi dānaṃ pitūnaṃ pitāmahānaṃ;

Tamupakkhaṭaṃ parivisayanti brāhmaṇā, yāmi ahaṃ andhakavindaṃ bhuttu’’nti.

“我女频频言：‘我将为父母祖辈行布施。’婆罗门正享用那备妥之供，我为食故，往安达咖文达。”

247. Tattha [Pg.101] dūraghuṭṭhanti dūrato eva guṇakittanavasena ghositaṃ, sabbattha vissutaṃ pākaṭanti attho. Aḍḍhakoti aḍḍho mahāvibhavo. Dīnoti nihīnacitto adānajjhāsayo. Tenāha ‘‘adātā’’ti. Gedhitamano āmisasminti kāmāmise laggacitto gedhaṃ āpanno. Dussīlyena yamavisayamhi pattoti attanā katena dussīlakammunā yamavisayaṃ petalokaṃ patto amhi.

247. 此处“dūraghuṭṭha”（远闻名）是指从远处即因赞扬功德而闻名，意为到处闻名、显赫。“Aḍḍhako”（富）是指富裕、拥有巨大财富。“Dīno”（鄙）是指内心卑劣，无布施意愿。因此说“adātā”（不施者）。“Gedhitamano āmisasmiṃ”（贪著于利养）是指心执著于欲乐之利养，陷入贪著。“Dussīlyena yamavisayamhi patto”（因行不善堕阎域）是指因自己所造的不善之业，而堕入阎罗界，即饿鬼世界。

248. So sūcikāya kilamitoti so ahaṃ vijjhanaṭṭhena sūcisadisatāya ‘‘sūcikā’’ti laddhanāmāya jighacchāya kilamito nirantaraṃ vijjhamāno. ‘‘Kilamatho’’ti icceva vā pāṭho. Tehīti ‘‘dīno’’tiādinā vuttehi pāpakammehi kāraṇabhūtehi. Tassa hi petassa tāni pāpakammāni anussarantassa ativiya domanassaṃ uppajji, tasmā evamāha. Tenevāti teneva jighacchādukkhena. Ñātīsu yāmīti ñātīnaṃ samīpaṃ yāmi gacchāmi. Āmisakiñcikkhahetūti āmisassa kiñcikkhanimittaṃ, kiñci āmisaṃ patthentoti attho. Adānasīlā na ca saddahanti, ‘dānaphalaṃ hoti paramhi loke’ti yathā ahaṃ, tathā evaṃ aññepi manussā adānasīlā ‘‘dānassa phalaṃ ekaṃsena paraloke hotī’’ti na ca saddahanti. Yato ahaṃ viya tepi petā hutvā mahādukkhaṃ paccanubhavantīti adhippāyo.

248. “So sūcikāya kilamito”（我为饥针所困苦）是指我因饥饿而疲惫，此饥饿因其刺痛如针，故得名“sūcikā”（针），我持续不断地被刺痛而疲惫。或者，也有“kilamatho”（疲惫）的读法。“Tehi”（因彼等）是指因“dīno”（鄙）等所说的恶业为因。因为该饿鬼回忆起那些恶业时，心中生起极大的忧愁，所以才这样说。“Teneva”（故）是指正因为那饥饿之苦。“Ñātīsu yāmi”（我往诣亲族处）是指我前往亲族那里。“Āmisakiñcikkhahetu”（为少许食故）是指为了少许利养，意为希求少许利养。“Adānasīlā na ca saddahanti, ‘dānaphalaṃ hoti paramhi loke’”（不施者不信：‘布施于来世有果报’）是指如同我一样，其他不施之人也不相信“布施的果报必定在来世生起”。意思是说，他们也会像我一样，投生为饿鬼，遭受极大的痛苦。

249. Lapateti katheti. Abhikkhaṇanti abhiṇhaṃ bahuso. Kinti lapatīti āha ‘‘dassāmi dānaṃ pitūnaṃ pitāmahāna’’nti. Tattha pitūnanti mātāpitūnaṃ, cūḷapitumahāpitūnaṃ vā. Pitāmahānanti ayyakapayyakānaṃ. Upakkhaṭanti sajjitaṃ. Parivisayantīti bhojayanti. Andhakavindanti evaṃnāmakaṃ nagaraṃ. Bhuttunti bhuñjituṃ. Tato parā saṅgītikārakehi vuttā –

249. “Lapate”意为说。“Abhikkhaṇaṃ”意为一再地、屡次地。他说什么呢？他说：“我将为父母与祖辈行布施。”此处，“pitūnaṃ”指母亲与父亲，或叔伯。“Pitāmahānaṃ”指祖父与曾祖父。“Upakkhaṭaṃ”意为已准备。“Parivisayanti”意为令食。“Andhakavinda”（安达咖文达）是此城之名。“Bhuttuṃ”意为为了吃。此后之偈为结集者所说：

250.

250.

‘‘Tamavoca rājā ‘anubhaviyāna tampi,Eyyāsi khippaṃ ahamapi kassaṃ pūjaṃ;

Ācikkha me taṃ yadi atthi hetu,Saddhāyitaṃ hetuvaco suṇoma’.

国王对他说：“你也去享用那供养，然后速速回来；我也将作供养。若有因缘，请告知我，我等愿闻那可信的因缘之语。”

251.

251.

‘‘Tathāti [Pg.102] vatvā agamāsi tattha, bhuñjiṃsu bhattaṃ na ca dakkhiṇārahā;

Paccāgami rājagahaṃ punāparaṃ, pāturahosi purato janādhipassa.

饿鬼说“如是”，便往彼处，彼等享用食物，但非应受供养者。他又返回王舍城，现身于人主面前。

252.

252.

‘‘Disvāna petaṃ punadeva āgataṃ, rājā avoca ‘ahamapi kiṃ dadāmi;

Ācikkha me taṃ yadi atthi hetu, yena tuvaṃ cirataraṃ pīṇito siyā’.

国王看见饿鬼再次到来，便说：“我当布施何物？若有因缘，请告知我，能令你长久饱足。”

253.

253.

‘‘Buddhañca saṅghaṃ parivisiyāna rāja, annena pānena ca cīvarena;

Taṃ dakkhiṇaṃ ādisa me hitāya, evaṃ ahaṃ cirataraṃ pīṇito siyā.

“大王，请以饮食与衣物，供养佛陀与僧团；将此福德为我之利益而回向，如此我将长久饱足。”

254.

254.

‘‘Tato ca rājā nipatitvā tāvade, dānaṃ sahatthā atulaṃ daditvā saṅghe;

Ārocesi pakataṃ tathāgatassa, tassa ca petassa dakkhiṇaṃ ādisittha.

于是国王即刻拜倒，亲手布施无上供养予僧团；向如来禀告此事，并将福德回向给该饿鬼。

255.

255.

‘‘So pūjito ativiya sobhamāno, pāturahosi purato janādhipassa;

Yakkhohamasmi paramiddhipatto, na mayhamatthi samā sadisā mānusā.

彼受供养，极为荣耀，现身于人主面前：“我是具有大神通的夜叉，在人间没有与我相等或相似者。”

256.

256.

‘‘Passānubhāvaṃ aparimitaṃ mamayidaṃ, tayānudiṭṭhaṃ atulaṃ datvā saṅghe;

Santappito satataṃ sadā bahūhi, yāmi ahaṃ sukhito manussadevā’’ti.

“观我此无量威德，皆因你回向了对僧团的无上布施；我恒常受众多供养而满足，我将快乐地去往人天之间。”

250. Tattha tamavoca rājāti taṃ petaṃ tathā vatvā ṭhitaṃ rājā ajātasattu avoca. Anubhaviyāna tampīti taṃ tava dhītuyā upakkhaṭaṃ dānampi anubhavitvā. Eyyāsīti āgaccheyyāsi. Kassanti karissāmi. Ācikkha [Pg.103] me taṃ yadi atthi hetūti sace kiñci kāraṇaṃ atthi, taṃ kāraṇaṃ mayhaṃ ācikkha kathehi. Saddhāyitanti saddhāyitabbaṃ. Hetuvacoti hetuyuttavacanaṃ, ‘‘amukasmiṃ ṭhāne asukena pakārena dāne kate mayhaṃ upakappatī’’ti sakāraṇaṃ vacanaṃ vadāti attho.

250. 此处，“国王对他说”（tamavoca rājā）是指阿闍世王对那如是说后站立的饿鬼说。“你也去享用那”（anubhaviyāna tampi）是指享用了你女儿准备的那份布施。“请速回来”（Eyyāsi）是说“你应前来”（āgaccheyyāsi）。“我亦将作”（kassaṃ）是说“我将做”（karissāmi）。“若有因缘，请告知我”（Ācikkha me taṃ yadi atthi hetu）是说：如果有什么原因，请告诉我那个原因。“可信的”（Saddhāyitaṃ）是说“应被相信的”（saddhāyitabbaṃ）。“因缘之语”（Hetuvaco）是说符合因缘的话语，意思是：说出有缘由的话，如：“在某处，以某种方式布施，就能利益于我。”

251. Tathāti vatvāti sādhūti vatvā. Tatthāti tasmiṃ andhakavinde parivesanaṭṭhāne. Bhuñjiṃsu bhattaṃ na ca dakkhiṇārahāti bhattaṃ bhuñjiṃsu dussīlabrāhmaṇā, na ca pana dakkhiṇārahā sīlavanto bhuñjiṃsūti attho. Punāparanti puna aparaṃ vāraṃ rājagahaṃ paccāgami.

251. “如是说后”（Tathāti vatvā）是说“说‘善哉’后”。“在那里”（Tattha）是说在安达咖文达的供食之处。“他们享用食物，但非应受供养者”（Bhuñjiṃsu bhattaṃ na ca dakkhiṇārahā）的意思是：不善的婆罗门吃了食物，而那些具德的、应受供养者却没有吃。“又返回”（Punāparaṃ）是说又一次返回王舍城。

252. Kiṃ dadāmīti ‘‘kīdisaṃ te dānaṃ dassāmī’’ti rājā petaṃ pucchi. Yena tuvanti yena kāraṇena tvaṃ. Cirataranti cirakālaṃ. Pīṇitoti titto siyā, taṃ kathehīti attho.

252. “我当布施何物”（Kiṃ dadāmi）是说国王问饿鬼：“我当给你什么样的布施？”“能令你”（Yena tuvaṃ）是说“以何因缘你……”。“长久”（Cirataraṃ）是说“很长时间”。“饱足”（Pīṇito）的意思是：“愿得满足，请说出那个方法。”

253. Parivisiyānāti bhojetvā. Rājāti ajātasattuṃ ālapati. Me hitāyāti mayhaṃ hitatthāya petattabhāvato parimuttiyā.

253. “供养”（Parivisiyāna）是说“令食”。“大王”（Rāja）是称呼阿闍世（Ajātasattu）。“为我利益”（Me hitāya）是说为了我的利益，即为了从饿鬼身中解脱。

254. Tatoti tasmā tena vacanena, tato vā pāsādato. Nipatitvāti nikkhamitvā. Tāvadeti tadā eva aruṇuggamanavelāya. Yamhi peto paccāgantvā rañño attānaṃ dassesi, tasmiṃ purebhatte eva dānaṃ adāsi. Sahatthāti sahatthena. Atulanti appamāṇaṃ uḷāraṃ paṇītaṃ. Datvā saṅgheti saṅghassa datvā. Ārocesi pakataṃ tathāgatassāti ‘‘idaṃ, bhante, dānaṃ aññataraṃ petaṃ sandhāya pakata’’nti taṃ pavattiṃ bhagavato ārocesi. Ārocetvā ca yathā taṃ dānaṃ tassa upakappati, evaṃ tassa ca petassa dakkhiṇaṃ ādisittha ādisi.

254. “于是”（Tato）是说因此话，或指从宫殿。“拜倒”（Nipatitvā）是说“出去”。“即刻”（Tāvade）是说就在那时，即黎明时分。当饿鬼回来向国王显现自己时，他就在早餐前作了布施。“亲手”（Sahatthā）是说“用自己的手”。“无上”（Atulaṃ）是说无量、殊胜、精妙。“布施予僧伽”（Datvā saṅghe）是说“布施给僧伽”。“向如来禀告此事”（Ārocesi pakataṃ tathāgatassa）是说他向世尊（Bhagavā）禀告了事情的经过：“尊者，此布施是为某一饿鬼而作。”禀告之后，为了使那布施能利益于他，他为那饿鬼回向了功德，即“ādisittha”是“ādisi”（回向）的意思。

255. Soti so peto. Pūjitoti dakkhiṇāya diyyamānāya pūjito. Ativiya sobhamānoti dibbānubhāvena ativiya virocamāno. Pāturahosīti pātubhavi, rañño purato attānaṃ dassesi. Yakkhohamasmīti petattabhāvato mutto yakkho ahaṃ jāto devabhāvaṃ pattosmi. Na mayhamatthi samā sadisā mānusāti mayhaṃ ānubhāvasampattiyā samā vā bhogasampattiyā sadisā vā manussā na santi.

255. “他”（So）是说那个饿鬼。“受供养”（Pūjito）是说因所施予的供养而受到崇敬。“极其光辉灿烂”（Ativiya sobhamāno）是说以天界神力极其闪耀。“显现”（Pāturahosi）是说出现，在国王面前展示自己。“我是夜叉”（Yakkhohamasmi）是说“我已脱离饿鬼状态，成为夜叉（yakkha），获得了天神状态”。“没有人能与我等同”（Na mayhamatthi samā sadisā mānusā）是说在威德成就上没有人能与我等同，在财富成就上也没有人能与我相似。

256. Passānubhāvaṃ [Pg.104] aparimitaṃ mamayidanti ‘‘mama idaṃ aparimāṇaṃ dibbānubhāvaṃ passā’’ti attano sampattiṃ paccakkhato rañño dassento vadati. Tayānudiṭṭhaṃ atulaṃ datvā saṅgheti ariyasaṅghassa atulaṃ uḷāraṃ dānaṃ datvā mayhaṃ anukampāya tayā anudiṭṭhaṃ. Santappito satataṃ sadā bahūhīti annapānavatthādīhi bahūhi deyyadhammehi ariyasaṅghaṃ santappentena tayā sadā sabbakālaṃ yāvajīvaṃ tatthāpi satataṃ nirantaraṃ ahaṃ santappito pīṇito. Yāmi ahaṃ sukhito manussadevāti ‘‘tasmā ahaṃ idāni sukhito manussadeva mahārāja yathicchitaṭṭhānaṃ yāmī’’ti rājānaṃ āpucchi.

256. “请看我这无量的威德”（Passānubhāvaṃ aparimitaṃ mamayidaṃ）是说“请看我这无量的天界威德”，他向国王亲自展示自己的成就时说道。“你为我回向了对僧团无与伦比的布施”（Tayānudiṭṭhaṃ atulaṃ datvā saṅghe）是说“你出于对我的悲悯，将给予圣僧团的无与伦比、殊胜的布施回向给我”。“你经常以众多供品使我欢喜”（Santappito satataṃ sadā bahūhi）是说“你经常以饮食、衣服等众多供养品供养圣僧团，因此你总是、一直、终生，甚至持续不断地使我欢喜、满足”。“我快乐地离去，人中天啊”（Yāmi ahaṃ sukhito manussadeva）是说“因此我现在很快乐，人中天啊，大王！我将前往任何我喜欢的地方”，他这样向国王告别。

Evaṃ pete āpucchitvā gate rājā ajātasattu tamatthaṃ bhikkhūnaṃ ārocesi, bhikkhū bhagavato santikaṃ upasaṅkamitvā ārocesuṃ. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Taṃ sutvā mahājano maccheramalaṃ pahāya dānādipuññābhirato ahosīti.

饿鬼这样告别离去后，阿闍世王将此事告知比丘们，比丘们前往世尊处禀告。世尊就此事作为缘起，为已集会的会众说法。大众听闻后，舍弃悭吝的污垢，喜爱布施等善行。

Cūḷāseṭṭhipetavatthuvaṇṇanā niṭṭhitā.

《小富翁饿鬼事》释义终。

9. Aṅkurapetavatthuvaṇṇanā

9. 鸯拘罗饿鬼事释义

Yassa atthāya gacchāmāti idaṃ satthā sāvatthiyaṃ viharanto aṅkurapetaṃ ārabbha kathesi. Kāmañcettha aṅkuro peto na hoti, tassa pana caritaṃ yasmā petasambandhaṃ, tasmā taṃ ‘‘aṅkurapetavatthū’’ti vuttaṃ.

“我们为谁而去”——这是导师住在舍卫城(Sāvatthī)时，就鸯拘罗饿鬼而说的故事。虽然此处鸯拘罗并非饿鬼，但由于他的行为与饿鬼有关，因此被称为“鸯拘罗饿鬼事”。

Tatrāyaṃ saṅkhepakathā – ye te uttaramadhurādhipatino rañño mahāsāgarassa puttaṃ upasāgaraṃ paṭicca uttarāpathe kaṃsabhoge asitañjananagare mahākaṃsassa dhītuyā devagabbhāya kucchiyaṃ uppannā añjanadevī vāsudevo baladevo candadevo sūriyadevo aggidevo varuṇadevo ajjuno pajjuno ghaṭapaṇḍito aṅkuro cāti vāsudevādayo dasa bhātikāti ekādasa khattiyā ahesuṃ, tesu vāsudevādayo bhātaro asitañjananagaraṃ ādiṃ katvā dvāravatīpariyosānesu sakalajambudīpe tesaṭṭhiyā nagarasahassesu sabbe rājāno cakkena [Pg.105] jīvitakkhayaṃ pāpetvā dvāravatiyaṃ vasamānā rajjaṃ dasa koṭṭhāse katvā vibhajiṃsu. Bhaginiṃ pana añjanadeviṃ na sariṃsu. Puna saritvā ‘‘ekādasa koṭṭhāse karomā’’ti vutte tesaṃ sabbakaniṭṭho aṅkuro ‘‘mama koṭṭhāsaṃ tassā detha, ahaṃ vohāraṃ katvā jīvissāmi, tumhe attano attano janapadesu suṅkaṃ mayhaṃ vissajjethā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā tassa koṭṭhāyaṃ bhaginiyā datvā nava rājāno dvāravatiyaṃ vasiṃsu.

此处简要叙述如下：在北路（Uttarāpatha）堪萨的封地（Kaṃsabhoga）阿私陀安阇那城（Asitañjananagara），因北方摩偷罗（Uttaramadhurā）之主萨伽罗王（Mahāsāgara）的儿子优波萨伽罗（Upasāgara）之故，从大堪萨王（Mahākaṃsa）之女提婆伽婆（Devagabbhā）的腹中出生了十兄弟——瓦素迭瓦（Vāsudeva）、婆罗提婆（Baladeva）、月天（Candadeva）、日天（Sūriyadeva）、火天（Aggideva）、瓦儒那提婆（Varuṇadeva）、阿朱那（Ajjuna）、波旬那（Pajjuna）、伽陀班智达（Ghaṭapaṇḍita）和鸯拘罗（Aṅkura），他们连同妹妹安阇那提毗（Añjanadevī），共是十一位刹帝利。他们以阿私陀安阇那城为起点，直至堕罗婆底（Dvāravatī）城，在整个瞻部洲的六万三千座城中，用轮宝消灭了所有国王的性命，之后居住在堕罗婆底，将王国分为十份。但他们没有想起妹妹安阇那提毗。后来想起后，在说到“我们分成十一份吧”时，他们之中最小的鸯拘罗说：“把我的那份给她，我将经商维生，你们在各自的国土将税收让与我。”他们说“善哉”并接受了，把他的份给了妹妹，于是九位国王便住在堕罗婆底。

Aṅkuro pana vaṇijjaṃ karonto niccakālaṃ mahādānaṃ deti. Tassa paneko dāso bhaṇḍāgāriko atthakāmo ahosi. Aṅkuro pasannamānaso tassa ekaṃ kuladhītaraṃ gahetvā adāsi. So putte gabbhagateyeva kālamakāsi. Aṅkuro tasmiṃ jāte tassa pituno dinnaṃ bhattavetanaṃ tassa adāsi. Atha tasmiṃ dārake vayappatte ‘‘dāso na dāso’’ti rājakule vinicchayo uppajji. Taṃ sutvā añjanadevī dhenūpamaṃ vatvā ‘‘mātu bhujissāya puttopi bhujisso evā’’ti dāsabyato mocesi.

鸯拘罗（Aṅkura）经商时，时常作大布施。他有一个忠心、掌管仓库的仆人。鸯拘罗心生欢喜，便为他娶了一位良家女子。那仆人在儿子尚在胎中时就去世了。孩子出生后，鸯拘罗把原本给他父亲的食物和工资给了这个孩子。后来这孩子长大，王室中就产生了“他是奴隶还是非奴隶”的争论。安阇那提毗（Añjanadevī）听说了这件事，用母牛作比喻说：“母亲是自由人，儿子自然也是自由人”，于是免除了他的奴隶身份。

Dārako pana lajjāya tattha vasituṃ avisahanto roruvanagaraṃ gantvā tattha aññatarassa tunnavāyassa dhītaraṃ gahetvā tunnavāyasippena jīvikaṃ kappesi. Tena samayena roruvanagare asayhamahāseṭṭhi nāma ahosi. So samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ mahādānaṃ deti. So tunnavāyo seṭṭhino gharaṃ ajānantānaṃ pītisomanassajāto hutvā asayhaseṭṭhino nivesanaṃ dakkhiṇabāhuṃ pasāretvā dassesi ‘‘ettha gantvā laddhabbaṃ labhantū’’ti. Tassa kammaṃ pāḷiyaṃyeva āgataṃ.

那孩子因为羞愧而无法住在那里，便去了罗鲁瓦城（Roruvanagara），在那里娶了一位织工的女儿，靠织工的手艺维持生计。当时，罗鲁瓦城里有一位名叫阿赛诃（Asayha）的大富翁。他向沙门、婆罗门、贫者、旅人、乞丐等行大布施。那位织工对那些不知道富翁家的人，会心生欢喜，伸出右臂指向阿赛诃富翁的住所，说：“去那里，你们就能得到所求之物。”他的这一行为在《圣典》中就有记载。

So aparena samayena kālaṃ katvā marubhūmiyaṃ aññatarasmiṃ nigrodharukkhe bhummadevatā hutvā nibbatti, tassa dakkhiṇahattho sabbakāmadado ahosi. Tasmiṃyeva ca roruve aññataro puriso asayhaseṭṭhino dāne byāvaṭo assaddho appasanno micchādiṭṭhiko puññakiriyāya anādaro kālaṃ katvā tassa devaputtassa vasanaṭṭhānassa avidūre peto hutvā nibbatti. Tena ca katakammaṃ pāḷiyaṃyeva āgataṃ. Asayhamahāseṭṭhi pana kālaṃ katvā tāvatiṃsabhavane sakkassa devarañño sahabyataṃ upagato.

后来，他（指织工）去世后，投生在荒野中的一棵榕树上，成为一位地居天神，他的右手能赐予一切所欲之物。也就在罗鲁瓦，另有一个人，是阿赛诃富翁布施事务的管理人，他无信、不净信、持邪见、不敬重福德之行，死后投生为饿鬼（peta），住处离那位天子的住所不远。他所造的业在《圣典》中也有记载。而阿赛诃大富翁去世后，则生于三十三天，成为天帝释（Sakka）的同伴。

Atha [Pg.106] aparena samayena aṅkuro pañcahi sakaṭasatehi, aññataro ca brāhmaṇo pañcahi sakaṭasatehīti dvepi janā sakaṭasahassena bhaṇḍaṃ ādāya marukantāramaggaṃ paṭipannā maggamūḷhā hutvā bahuṃ divasaṃ tattheva vicarantā parikkhīṇatiṇodakāhārā ahesuṃ. Aṅkuro assadūtehi catūsu disāsu pāniyaṃ maggāpesi. Atha so kāmadadahattho yakkho taṃ tesaṃ byasanappattiṃ disvā aṅkurena pubbe attano kataṃ upakāraṃ cintetvā ‘‘handa dāni imassa mayā avassayena bhavitabba’’nti attano vasanavaṭarukkhaṃ dassesi. So kira vaṭarukkho sākhāviṭapasampanno ghanapalāso sandacchāyo anekasahassapāroho āyāmena vitthārena ubbedhena ca yojanaparimāṇo ahosi. Taṃ disvā aṅkuro haṭṭhatuṭṭho tassa heṭṭhā khandhāvāraṃ bandhāpesi. Yakkho attano dakkhiṇahatthaṃ pasāretvā paṭhamaṃ tāva pānīyena sabbaṃ janaṃ santappesi. Tato yo yo yaṃ yaṃ icchati, tassa tassa taṃ taṃ adāsi.

后来有一次，安俱罗(Aṅkura)带着五百辆货车，另一位婆罗门也带着五百辆货车，两人共率领一千辆货车，满载货物，进入了沙漠地带。他们在途中迷了路，徘徊多日，草料、水和食物都已耗尽。安俱罗派出骑马的信使向四方寻找水源。这时，那位能从手中变出所欲之物的夜叉(yakkha)看见他们遭遇灾难，忆起安俱罗过去对自己的恩惠，心想：“现在我必须帮助他。”于是便显现出自己所住的榕树。据说那棵榕树枝繁叶茂，树荫浓密，垂下数千气根，长、宽、高都有一由旬。安俱罗见到此树，心生欢喜，便命人在树下扎营。夜叉伸出右手，首先用饮水使众人满足，然后，无论谁想要什么，他就给什么。

Evaṃ tasmiṃ mahājane nānāvidhena annapānādinā yathākāmaṃ santappite pacchā vūpasante maggaparissame so brāhmaṇavāṇijo ayoniso manasikaronto evaṃ cintesi – ‘‘dhanalābhāya ito kambojaṃ gantvā mayaṃ kiṃ karissāma, imameva pana yakkhaṃ yena kenaci upāyena gahetvā yānaṃ āropetvā amhākaṃ nagarameva gamissāmā’’ti. Evaṃ cintetvā tamatthaṃ aṅkurassa kathento –

就这样，在众人以各种饮食等物随愿得到满足，旅途的疲惫也平息之后，那位婆罗门商人不如理作意，心想：“为了获得财富，我们还去剑浮沙(Kamboja)做什么呢？不如用什么方法抓住这个夜叉，让他上车，我们直接回自己的城市去吧。”如此思量后，他便将此事告知安俱罗——

257.

257.

‘‘Yassa atthāya gacchāma, kambojaṃ dhanahārakā;

Ayaṃ kāmadado yakkho, imaṃ yakkhaṃ nayāmase.

“我们为财富而去，往剑浮沙运财货；此乃如意夜叉，让我们带走此夜叉。

258.

258.

‘‘Imaṃ yakkhaṃ gahetvāna, sādhukena pasayha vā;

Yānaṃ āropayitvāna, khippaṃ gacchāma dvāraka’’nti. –

“抓住这个夜叉，或好言相劝或用强；让他登上车，迅速回堕罗迦(Dvārakā)。”

Gāthādvayamāha. Tattha yassa atthāyāti yassa kāraṇā. Kambojanti kambojaraṭṭhaṃ. Dhanahārakāti bhaṇḍavikkayena laddhadhanahārino. Kāmadadoti icchiticchitadāyako. Yakkhoti devaputto. Nayāmaseti nayissāma[Pg.107]. Sādhukenāti yācanena. Pasayhāti abhibhavitvā balakkārena, yānanti sukhayānaṃ. Dvārakanti dvāravatīnagaraṃ. Ayaṃ hetthādhippāyo – yadatthaṃ mayaṃ ito kambojaṃ gantukāmā, tena gamanena sādhetabbo attho idheva sijjhati. Ayañhi yakkho kāmadado, tasmā imaṃ yakkhaṃ yācitvā tassa anumatiyā vā, sace saññattiṃ na gacchati, balakkārena vā yānaṃ āropetvā yāne pacchābāhaṃ bandhitvā taṃ gahetvā itoyeva khippaṃ dvāravatīnagaraṃ gacchāmāti.

（婆罗门）说了这两首偈颂。其中，“为……故”(yassa atthāya)意为“因……故”(yassa kāraṇā)。“剑浮沙”(Kambojaṃ)指剑浮沙国(kambojaraṭṭhaṃ)。“运财货者”(Dhanahārakā)指通过贩卖货物获得财富的运送者。“如意施予者”(Kāmadado)指给予人一切所欲之物者。“夜叉”(Yakkho)指天子(devaputto)。“让我们带走”(Nayāmase)意为“我们将带走”(nayissāma)。“好言相劝”(Sādhukena)指通过请求(yācanena)。“用强”(Pasayha)指以暴力压服(abhibhavitvā balakkārena)。“车”(yānaṃ)指舒适的车乘(sukhayānaṃ)。“堕罗迦”(Dvārakaṃ)指堕罗婆底城(Dvāravatīnagaraṃ)。此处的含义是：我们想去剑浮沙所要达成的目的，在这里就能实现。因为这个夜叉是如意施予者，所以我们应该请求他，征得他的同意；如果他不同意，就用暴力将他反绑在车上，从这里迅速带他回到堕罗婆底城去。

Evaṃ pana brāhmaṇena vutto aṅkuro sappurisadhamme ṭhatvā tassa vacanaṃ paṭikkhipanto –

当婆罗门这样说时，安俱罗立于善士法，拒绝了他的话，说道：

259.

259.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Na tassa sākhaṃ bhañjeyya, mittadubbho hi pāpako’’ti. –

“若于树荫下，安坐或安卧；莫损其枝，背叛朋友是恶行。”

Gāthamāha. Tattha na bhañjeyyāti na chindeyya. Mittadubbhoti mittesu dubbhanaṃ tesaṃ anatthuppādanaṃ. Pāpakoti abhaddako mittadubbho. Yo hi sītacchāyo rukkho ghammābhitattassa purisassa parissamavinodako, tassāpi nāma pāpakaṃ na cintetabbaṃ, kimaṅkaṃ pana sattabhūtesu. Ayaṃ devaputto sappuriso pubbakārī amhākaṃ dukkhapanūdako bahūpakāro, na tassa kiñci anatthaṃ cintetabbaṃ, aññadatthu so pūjetabbo evāti dasseti.

他诵此偈。其中，“不应折断”即不应砍断。“背叛朋友”即对朋友的背叛，给他们带来不幸。“恶行”指背叛朋友者是卑劣的。一棵能为酷热所苦之人提供荫凉、消除疲劳的树，尚且不应对它心生恶念，更何况是对待众生呢！这位天子是善士，是先前的恩人，为我们解除痛苦，多所助益，不应对他心怀任何恶意，反而应当尊敬他。他以此开示。

Taṃ sutvā brāhmaṇā ‘‘atthassa mūlaṃ nikativinayo’’ti nītimaggaṃ nissāya aṅkurassa paṭilomapakkhe ṭhatvā –

婆罗门们听了这话，依据“欺诈是利益之根本”的准则，站在安俱罗的对立面，说道：

260.

260.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Khandhampi tassa chindeyya, attho ce tādiso siyā’’ti. –

“若于树荫下，安坐或安卧；若有此等利益，甚至可砍其树干。”

Gāthamāha. Tattha attho ce tādiso siyāti tādisena dabbasambhārena sace attho bhaveyya, tassa rukkhassa khandhampi chindeyya, kimaṅgaṃ pana sākhādayoti adhippāyo.

他诵此偈。其中，“若有此等利益”的意思是：如果需要那样的材料而能获益，那么甚至会砍断那棵树的树干，更何况是枝条等呢！这就是其含义。

Evaṃ [Pg.108] brāhmaṇena vutte aṅkuro sappurisadhammaṃyeva paggaṇhanto –

当婆罗门这样说后，安俱罗仍然高举善士法，说道：

261.

261.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Na tassa pattaṃ bhindeyya, mittadubbho hi pāpako’’ti. –

“若于树荫下，安坐或安卧；莫损其叶，背叛朋友是恶行。”

Imaṃ gāthamāha. Tattha na tassa pattaṃ bhindeyyāti tassa rukkhassa ekapaṇṇamattampi na pāteyya, pageva sākhādiketi adhippāyo.

他诵此偈。其中，“莫损其叶”的意思是：连那棵树的一片叶子都不应让它掉落，更何况是树枝等呢！这就是其含义。

Punapi brāhmaṇo attano vādaṃ paggaṇhanto –

婆罗门再次坚持自己的主张，说道：

262.

262.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Samūlampi taṃ abbuhe, attho ce tādiso siyā’’ti. –

“若于树荫下，安坐或安卧；若有此等利益，甚至可将其连根拔起。”

Gāthamāha. Tattha samūlampi taṃ abbuheti taṃ tattha samūlampi saha mūlenapi abbuheyya, uddhareyyāti attho.

他诵此偈。其中，“甚至可将其连根拔起”的意思是：连同树根一起拔起，即拔除。

Evaṃ brāhmaṇena vutte puna aṅkuro taṃ nītiṃ niratthakaṃ kātukāmo –

当婆罗门这样说后，安俱罗又想让那准则变得毫无意义，说道：

263.

263.

‘‘Yassekarattimpi ghare vaseyya, yatthannapānaṃ puriso labhetha;

Na tassa pāpaṃ manasāpi cintaye, kataññutā sappurisehi vaṇṇitā.

“若于某人家中，仅住一夜，人于彼处获得饮食；不应于彼心生恶念，知恩为善士所赞叹。

264.

264.

‘‘Yassekarattimpi ghare vaseyya, annena pānena upaṭṭhito siyā;

Na tassa pāpaṃ manasāpi cintaye, adubbhapāṇī dahate mittadubbhiṃ.

“若于某人家中，仅住一夜，受其饮食招待；不应于彼心生恶念，不害之人烧毁背叛朋友者。

265.

265.

‘‘Yo pubbe katakalyāṇo, pacchā pāpena hiṃsati;

Allapāṇihato poso, na so bhadrāni passatī’’ti. –

“先前受人恩惠，事后反以恶相害；此伤害恩人者，将不见诸吉祥。”

Imā tisso gāthā abhāsi.

他诵此三偈。

263. Tattha yassāti yassa puggalassa. Ekarattimpīti ekarattimattampi kevalaṃ gehe vaseyya. Yatthannapānaṃ puriso labhethāti yassa santike koci puriso annapānaṃ vā yaṃkiñci bhojanaṃ vā labheyya. Na tassa pāpaṃ manasāpi cintayeti tassa puggalassa abhaddakaṃ anatthaṃ [Pg.109] manasāpi na cinteyya na piheyya, pageva kāyavācāhi. Kasmāti ce? Kataññutā sappurisehi vaṇṇitāti kataññutā nāma buddhādīhi uttamapurisehi pasaṃsitā.

263. 其中，“于谁”即于某个人。“仅一夜”即仅在屋里住一夜。“人于彼处获得饮食”即某人从他那里获得饮食或任何食物。“不应于彼心生恶念”即不应于彼人心中思量或希求任何不善、无益之事，更何况是通过身语造作呢！为何如此？因为“知恩为善士所赞叹”，是说知恩为佛陀等至上之人所赞叹。

264. Upaṭṭhitoti payirupāsito ‘‘idaṃ gaṇha idaṃ bhuñjā’’ti annapānādinā upaṭṭhito. Adubbhapāṇīti ahiṃsakahattho hatthasaṃyato. Dahate mittadubbhinti taṃ mittadubbhiṃ puggalaṃ dahati vināseti, appaduṭṭhe hitajjhāsayasampanne puggale parena kato aparādho avisesena tasseva anatthāvaho, appaduṭṭho puggalo atthato taṃ dahati nāma. Tenāha bhagavā –

264. “受招待”即受服侍，以“拿这个，吃这个”等话语，用饮食等来招待。“不害之人”即手不伤人者，手已调伏者。“烧毁背叛朋友者”即烧毁、毁灭那背叛朋友的人；他人对无恶意、具善意之人所犯的过错，将无差别地给犯错者自身带来不幸；实际上，那无恶意之人确实烧毁了他。因此世尊说：

‘‘Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto’’ti. (dha. pa. 125;

jā. 1.5.94;

saṃ. ni. 1.22);

“若人冒犯无过者，清净无染之人，罪恶还归于彼愚人，犹如逆风扬尘。”

265. Yo pubbe katakalyāṇoti yo puggalo kenaci sādhunā katabhaddako katūpakāro. Pacchā pāpena hiṃsatīti taṃ pubbakārinaṃ aparabhāge pāpena abhaddakena anatthakena bādhati. Allapāṇihato posoti allapāṇinā upakārakiriyāya allapāṇinā dhotahatthena pubbakārinā heṭṭhā vuttanayena hato bādhito, tassa vā pubbakārino bādhanena hato allapāṇihato nāma, akataññupuggalo. Na so bhadrāni passatīti so yathāvuttapuggalo idhaloke ca paraloke ca iṭṭhāni na passati, na vindati, na labhatīti attho.

265. “‘先前已行善者’，是说某个个人(puggala)曾被某个善人施予善行，得到帮助。‘后来却以恶行伤害’，是说后来以恶的、不善的、无益的行为恼害那位先前行善者。‘被湿手所伤之人’，是说（忘恩者）被那位以湿手——即以助人之行、以洗净之手——的先前行善者所伤害、所恼害；或者，因伤害那位先前行善者而（反遭其害），故名为‘被湿手所伤’，即不知恩的个人。‘他不见诸善’，是说如上所述的个人在此世和来世都见不到、得不到、不获得可意的事物，此即其义。

Evaṃ sappurisadhammaṃ paggaṇhantena aṅkurena abhibhavitvā vutto so brāhmaṇo niruttaro tuṇhī ahosi. Yakkho pana tesaṃ dvinnaṃ vacanapaṭivacanāni sutvā brāhmaṇassa kujjhitvāpi ‘‘hotu imassa duṭṭhabrāhmaṇassa kattabbaṃ pacchā jānissāmī’’ti attano kenaci anabhibhavanīyatameva tāva dassento –

那位婆罗门被坚持善人法的安俱罗(Aṅkura)所驳倒，无言以对，默然不语。夜叉(yakkha)听了他们两人的对话，虽然对那恶婆罗门感到生气，但心想：“且罢，这恶婆罗门，我日后再处置他。”然后先显示自己不被任何人所能战胜——

266.

266.

‘‘Nāhaṃ [Pg.110] devena vā manussena vā, issariyena vā haṃ suppasayho;

Yakkhohamasmi paramiddhipatto, dūraṅgamo vaṇṇabalūpapanno’’ti. –

“我非天人所能胜， 亦非权势所能胜； 我乃夜叉，具大神通， 能行远方，具足色力。”

Gāthamāha. Tattha devena vāti yena kenaci devena vā. Manussena vāti etthāpi eseva nayo. Issariyena vāti devissariyena vā manussissariyena vā. Tattha devissariyaṃ nāma catumahārājikasakkasuyāmādīnaṃ deviddhi, manussissariyaṃ nāma cakkavattiādīnaṃ puññiddhi. Tasmā issariyaggahaṇena mahānubhāve devamanusse saṅgaṇhāti. Mahānubhāvāpi hi devā attano puññaphalūpatthambhite manussepi asati payogavipattiyaṃ abhibhavituṃ na sakkonti, pageva itare. Hanti asahane nipāto. Na suppasayhoti appadhaṃsiyo. Yakkhohamasmi paramiddhipattoti attano puññaphalena ahaṃ yakkhattaṃ upagato asmi, yakkhova samāno na yo vā so vā, atha kho paramiddhipatto paramāya uttamāya yakkhiddhiyā samannāgato. Dūraṅgamoti khaṇeneva dūrampi ṭhānaṃ gantuṃ samattho. Vaṇṇabalūpapannoti rūpasampattiyā sarīrabalena ca upapanno samannāgatoti tīhipi padehi mantappayogādīhi attano anabhibhavanīyataṃyeva dasseti. Rūpasampanno hi paresaṃ bahumānito hoti, rūpasampadaṃ nissāya visabhāgavatthunāpi anākaḍḍhaniyovāti vaṇṇasampadā anabhibhavanīyakāraṇanti vuttā.

他说此偈颂。其中“天”是指任何天神，“人”也是同样的道理。“权势”是指天的权势或人的权势。天的权势是指四大天王、帝释天、苏亚马天(Suyāma)等诸天的神通威力，而人的权势是指转轮王(cakkavatti)等的福德威力。因此，“权势”这个词，概括了具有大威力的天和人。确实，即使是有大威力的天神，当人们有自己的福德果报支撑且没有不当行为时，也无法战胜他们，更不用说其他人了。“haṃ”是表示“不能忍受”的不变词。“不易被战胜”的意思是难以被征服。“我是具足最高神通的夜叉”是说我依靠自身福德，获得了夜叉的身躯，不是普通的夜叉，而是具有最殊胜夜叉威德的夜叉。“能远行”是指能够瞬间到达遥远的地方。“具足色与力”是指外貌端庄美好，身体力量充足。以此三句，他显示了自己即使通过咒语等方法也无法被战胜。确实，外貌端庄美好的人，容易得到他人的敬重；依靠这美好的外貌，即使是不同的物类也很难引诱，所以说外貌庄严美好，是不可战胜的原因之一。

Ito paraṃ aṅkurassa ca devaputtassa ca vacanapaṭivacanakathā hoti –

此后，是安俱罗和天子的对话——

267.

267.

‘‘Pāṇi te sabbasovaṇṇo, pañcadhāro madhussavo;

Nānārasā paggharanti, maññehaṃ taṃ purindadaṃ.

“汝掌全金色，五指流蜜浆； 种种味流出，我疑汝是帝释。”

268.

268.

‘‘Nāmhi devo na gandhabbo, nāpi sakko purindado;

Petaṃ maṃ aṅkura jānāhi, roruvamhā idhāgataṃ.

“我非天神非乾闼婆，亦非帝释布施者； 安俱罗，当知我为饿鬼身，从罗楼城(Roruva)来此方。”

269.

269.

‘‘Kiṃsīlo kiṃsamācāro, roruvasmiṃ pure tuvaṃ;

Kena te brahmacariyena, puññaṃ pāṇimhi ijjhati.

“罗楼城内汝何戒？具何操行？ 以何等梵行，令福德于汝掌中成就？”

270.

270.

‘‘Tunnavāyo [Pg.111] pure āsiṃ, roruvasmiṃ tadā ahaṃ;

Sukicchavutti kapaṇo, na me vijjati dātave.

“往昔我曾是裁缝，彼时在罗楼城； 生计艰难常困苦，无物可施囊空空。”

271.

271.

‘‘Nivesanañca me āsi, asayhassa upantike;

Saddhassa dānapatino, katapuññassa lajjino.

“我的住所，在难降者(Asayha)附近； 彼乃具信之施主，已作福德且有惭愧。”

272.

272.

‘‘Tattha yācanakāyanti, nānāgottā vanibbakā;

Te ca maṃ tattha pucchanti, asayhassa nivesanaṃ.

“在那里有乞求者前来，是不同姓氏的行乞者； 他们在那里向我询问难降者的住所。”

273.

273.

‘‘Kattha gacchāma bhaddaṃ vo, kattha dānaṃ padīyati;

Tesāhaṃ puṭṭho akkhāmi, asayhassa nivesanaṃ.

“‘我们去哪里？祝你们好运！哪里有布施？’ 被他们如此询问后，我告知他们难降者的住所。”

274.

274.

‘‘Paggayha dakkhiṇaṃ bāhuṃ, ettha gacchatha bhaddaṃ vo;

Ettha dānaṃ padīyati, asayhassa nivesane.

“举起右臂说：‘汝等去此方，愿汝等安好！ 此有布施，在难降者的住所。’”

275.

275.

‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;

Tena me brahmacariyena, puññaṃ pāṇimhi ijjhati.

“因此此手能满愿，因此此手流蜜浆； 因我此等梵行故，福德于我掌中成就。”

276.

276.

‘‘Na kira tvaṃ adā dānaṃ, sakapāṇīhi kassaci;

Parassa dānaṃ anumodamāno, pāṇiṃ paggayha pāvadi.

“你实未曾亲手，布施予任何人； 仅随喜他人布施，举手为之指引。”

277.

277.

‘‘Tena pāṇi kāmadado, tena pāṇi madhussavo;

Tena te brahmacariyena, puññaṃ pāṇimhi ijjhati.

“因此此手能满愿，因此此手流蜜浆； 因你此等梵行故，福德于你掌中成就。”

278.

278.

‘‘Yo so dānamadā bhante, pasanno sakapāṇibhi;

So hitvā mānusaṃ dehaṃ, kiṃ nu so disataṃ gato.

“尊者，彼以净信心，亲手行布施； 舍此人身后，今往何方去？”

279.

279.

‘‘Nāhaṃ pajānāmi asayhasāhino, aṅgīrasassa gatiṃ āgatiṃ vā;

Sutañca me vessavaṇassa santike, sakkassa sahabyataṃ gato asayho.

“我实不知难降者(Asayhasāhin)，鸯耆罗(Aṅgīrasa)之去与来； 然我闻于毗沙门天(Vessavaṇa)，难降者已与帝释(Sakka)为伴。”

280.

280.

‘‘Alameva kātuṃ kalyāṇaṃ, dānaṃ dātuṃ yathārahaṃ;

Pāṇiṃ kāmadadaṃ disvā, ko puññaṃ na karissati.

“实应力行善，如法行布施； 既见满愿手，谁不作福德？”

281.

281.

‘‘So [Pg.112] hi nūna ito gantvā, anuppatvāna dvārakaṃ;

Dānaṃ paṭṭhapayissāmi, yaṃ mamassa sukhāvahaṃ.

“我今必从此离去，待我抵达都瓦拉卡(Dvāraka)； 我将广设大布施，为我带来安乐事。”

282.

282.

‘‘Dassāmannañca pānañca, vatthasenāsanāni ca;

Papañca udapānañca, dugge saṅkamanāni cā’’ti. –

“我将布施饮与食，衣物卧具及住处； 凉亭水井亦兴建，险路之上造桥梁。”

Pannarasa vacanapaṭivacanagāthā honti.

共有十五首问答偈。

267. Tattha pāṇi teti tava dakkhiṇahattho. Sabbasovaṇṇoti sabbaso suvaṇṇavaṇṇo. Pañcadhāroti pañcahi aṅgulīhi parehi kāmitavatthūnaṃ dhārā etassa santīti pañcadhāro. Madhussavoti madhurarasavissandako. Tenāha ‘‘nānārasā paggharantī’’ti, madhurakaṭukakasāvādibhedā nānāvidhā rasā vissandantīti attho. Yakkhassa hi kāmadade madhurādirasasampannāni vividhāni khādanīyabhojanīyāni hatthe vissajjante madhurādirasā paggharantīti vuttaṃ. Maññehaṃ taṃ purindadanti maññe ahaṃ taṃ purindadaṃ sakkaṃ, ‘‘evaṃmahānubhāvo sakko devarājā’’ti taṃ ahaṃ maññāmīti attho.

267. 此处“汝之手”(pāṇi te)指的是你的右手。“全金色”(sabbasovaṇṇo)意思是完全是黄金般的颜色。“五流者”(pañcadhāro)是指其五指能为他人流出所喜爱的物品，因此称为“五流者”。“流蜜者”(madhussavo)指的是流出甜美的味道。因此说“种种味流出”(nānārasā paggharanti)，意思是流出甜、苦、涩等各种不同的味道。因为从夜叉(yakkha)的如意手中，会生出各种具有甜味等味道的嚼食(khādanīya)与啖食(bhojanīya)，所以说“流出甜味等”。“我疑汝是普林达达”(maññehaṃ taṃ purindadaṃ)是说我疑汝是帝释(Sakka)，意思是“我认为有如此大威力的必定是天帝。”

268. Nāmhi devoti vessavaṇādiko pākaṭadevo na homi. Na gandhabboti gandhabbakāyikadevopi na homi. Nāpi sakko purindadoti purimattabhāve pure dānassa paṭṭhapitattā ‘‘purindado’’ti laddhanāmo sakko devarājāpi na homi. Kataro pana ahosīti āha ‘‘petaṃ maṃ aṅkura jānāhī’’tiādi. Aṅkurapetūpapattikaṃ maṃ jānāhi, ‘‘aññataro petamahiddhiko’’ti maṃ upadhārehi. Roruvamhā idhāgatanti roruvanagarato cavitvā marukantāre idha imasmiṃ nigrodharukkhe upapajjanavasena āgataṃ, ettha nibbattanti attho.

268. “我非天神”，是说我不是像毗沙门天(Vessavaṇa)那样显赫的天神。“非乾闼婆”(gandhabba)，是说我也不是乾闼婆天众。“亦非帝释·普林达达”(Sakka Purindada)，是说我也不是因前世在城中首行布施而得名“普林达达”的天帝释。那么我是谁呢？回答说：“安俱罗(Aṅkura)，当知我为饿鬼(peta)”等。即是说，当知我为饿鬼，应视我为“某一具大神通的饿鬼”。“从罗楼(Roruva)来此”，意思是说，从罗楼城命终后，于此沙漠地带的榕树(nigrodha)中投生，即在此处出生。

269. Kiṃsīlo kiṃsamācāro, roruvasmiṃ pure tuvanti pubbe purimattabhāve roruvanagare vasanto tvaṃ kiṃsīlo kiṃsamācāro ahosi, pāpato nivattanalakkhaṇaṃ kīdisaṃ sīlaṃ samādāya saṃvattitapuññakiriyālakkhaṇena samācārena kiṃsamācāro, dānādīsu kusalasamācāresu kīdiso samācāro ahosīti attho. Kena te brahmacariyena[Pg.113], puññaṃ pāṇimhi ijjhatīti kīdisena seṭṭhacariyena idaṃ evarūpaṃ tava hatthesu puññaphalaṃ idāni samijjhati nipphajjati, taṃ kathehīti attho. Puññaphalañhi idha uttarapadalopena ‘‘puñña’’nti adhippetaṃ. Tatthā hi taṃ ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80) puññanti vuttaṃ.

269. “你在罗鲁瓦(Roruva)城时，持何戒，行何仪？”意谓：你前世住在罗鲁瓦城时，持守何种戒律、奉行何种威仪？即受持了何种具有远离罪恶特质的戒，奉行了何种以积集福德善行为特质的威仪，在布施等善行中有何种行仪？“以何梵行，福于汝手成？”意谓：以何等殊胜之行，令如今你手中有此福果成就、圆满？请说。此处的“福”(puñña)实为“福果”(puññaphala)的省略。如在“诸比丘(bhikkhave)，因受持善法，此福如是增长”（长部3.80）等处，即说为“福”。

270. Tunnavāyoti tunnakāro. Sukicchavuttīti suṭṭhu kicchaputtiko ativiya dukkhajīviko. Kapaṇoti varāko, dīnoti attho. Na me vijjati dātaveti addhikānaṃ samaṇabrāhmaṇānaṃ dātuṃ kiñci dātabbayuttakaṃ mayhaṃ natthi, cittaṃ pana me dānaṃ dinnanti adhippāyo.

270. “缝纫工”(tunnavāyo)即缝纫工匠。“生活困苦”(sukicchavuttī)是指生活极其艰辛，非常痛苦。“贫穷”(kapaṇo)是指可怜、悲惨。“我无物可施”(na me vijjati dātave)意谓：我没有任何适合布施之物，可以用来布施给行路者、沙门或婆罗门，但我已布施了我的心意。

271. Nivesananti gharaṃ, kammakaraṇasālā vā. Asayhassa upantiketi asayhassa mahāseṭṭhino gehassa samīpe. Saddhassāti kammaphalasaddhāya samannāgatassa. Dānapatinoti dāne nirantarappavattāya pariccāgasampattiyā lobhassa ca abhibhavena patibhūtassa. Katapuññassāti pubbe katasucaritakammassa. Lajjinoti pāpajigucchanasabhāvassa.

271. “住所”(nivesanaṃ)是指家，或是工作场所。“在难胜者(Asayha)附近”(Asayhassa upantike)是指在难胜大富翁的住所附近。“具信者”(saddhassa)是指具足业果信者。“布施主”(dānapatino)是指因持续不断地布施，以及克服了悭吝而成为布施主。“已积福德者”(katapuññassa)是指过去已造善行者。“有惭者”(lajjino)是指本性厌恶罪恶者。

272. Tatthāti tasmiṃ mama nivesane. Yācanakāyantīti yācanakā janā asayhaseṭṭhiṃ kiñci yācitukāmā āgacchanti. Nānāgottāti nānāvidhagottāpadesā. Vanibbakāti vaṇṇadīpakā, ye dāyakassa puññaphalādiñca guṇakittanādimukhena attano atthikabhāvaṃ pavedentā vicaranti. Te ca maṃ tattha pucchantīti tatthāti nipātamattaṃ, te yācakādayo maṃ asayhaseṭṭhino nivesanaṃ pucchanti. Akkharacintakā hi īdisesu ṭhānesu kammadvayaṃ icchanti.

272. “在那里”(tatthā)即在我的住处。“乞求者们前来”(yācanakāyanti)指那些为了向难胜长者(Asayhaseṭṭhi)乞求些什么而来的乞求者。“不同宗族者”(nānāgottā)指有各种不同宗族名称的人。“乞求者”(vanibbakā)，指那些通过称扬布施者的福德果报与功德等来表明自己有所求而四处游走的人。“他们问我在那里”(te ca maṃ tattha pucchanti)：此处的“在那里”(tattha)只是一个虚词，指那些乞求者等向我询问难胜长者的住所。语法学家在这种情况下认为动词需要两个宾语。

273. Kattha gacchāma bhaddaṃ vo, kattha dānaṃ padīyatīti tesaṃ pucchanākāradassanaṃ. Ayaṃ pettha attho – bhaddaṃ tumhākaṃ hotu, mayaṃ ‘‘asayhamahāseṭṭhinā dānaṃ padīyatī’’ti sutvā āgatā, kattha dānaṃ padīyati, kattha vā mayaṃ gacchāma, kattha gatena dānaṃ sakkā laddhunti. Tesāhaṃ puṭṭho akkhāmīti evaṃ tehi addhikajanehi labhanaṭṭhānaṃ puṭṭho [Pg.114] ‘‘ahaṃ pubbe akatapuññatāya idāni īdisānaṃ kiñci dātuṃ asamattho jāto, dānaggaṃ pana imesaṃ dassento lābhassa upāyācikkhaṇena pītiṃ uppādento ettakenapi bahuṃ puññaṃ pasavāmī’’ti gāravaṃ uppādetvā dakkhiṇaṃ bāhuṃ pasāretvā tesaṃ asayhaseṭṭhissa nivesanaṃ akkhāmi. Tenāha ‘‘paggayha dakkhiṇaṃ bāhu’’ntiādi.

273. “愿你们安好，我们去哪里？布施在哪里举行？”这是他们提问的方式。此处的含义是：“愿你们安好！我们听说难胜大长者正在布施，所以前来。布施在哪里举行？我们该去哪里？去到哪里才能得到布施？”当我被这些行路人如此询问时，心想：“我因为过去未造福业，现在无法给他们任何东西。然而，通过向他们指示布施之处，以告知他们获得利益的方法而生起喜悦，即使仅凭此我也能产生许多福德。”于是我生起敬意，伸出右臂，为他们指示难胜长者的住所。因此说“伸出右臂”等等。

274. Tena pāṇi kāmadadoti tena paradānapakāsanena parena katassa dānassa sakkaccaṃ anumodanamattena hetunā idāni mayhaṃ hattho kapparukkho viya santānakalatā viya ca kāmaduho icchiticchitadāyī kāmadado hoti. Kāmadado ca honto tena pāṇi madhussavo iṭṭhavatthuvissajjanako jāto.

274. “因此手能满愿”(tena pāṇi kāmadado)：由于指示他人的布施，并仅仅恭敬地随喜他人所作的布施，如今我的手犹如如意树(kapparukkha)与珊陀那蔓藤(santānakalatā)，能随心所欲地施予所欲之物，成为能满愿者。这只手既能满愿，又如蜜般流淌(madhussavo)，能施予称心如意的物品。

276. Na kira tvaṃ adā dānanti kirāti anussavanatthe nipāto, tvaṃ kira attano santakaṃ na pariccaji, sakapāṇīhi sahatthehi yassa kassaci samaṇassa vā brāhmaṇassa vā kiñci dānaṃ na adāsi. Parassa dānaṃ anumodamānoti kevalaṃ pana parena kataṃ parassa dānaṃ ‘‘aho dānaṃ pavattesī’’ti anumodamānoyeva vihāsi.

276. “据说你没有布施”(na kira tvaṃ adā dānaṃ)：此处的“据说”(kira)是表示传闻的虚词。据说你没有舍弃自己的所有物，没有亲手给任何沙门或婆罗门任何布施。“随喜他人的布施”(parassa dānaṃ anumodamāno)，指你只是随喜他人所作的布施，赞叹道：“啊，他行了布施！”而已。

277. Tena pāṇi kāmadadoti tena tuyhaṃ pāṇi evaṃ kāmadado, aho acchariyā vata puññānaṃ gatīti adhippāyo.

277. “因此手能满愿”(tena pāṇi kāmadado)，其意趣是：因此你的手能这样满愿。啊！福德的趣向真是稀有啊！

278. Yo so dānamadā, bhante, pasanno sakapāṇibhīti devaputtaṃ gāravena ālapati. Bhante, parena katassa dānānumodakassa tāva tuyhaṃ īdisaṃ phalaṃ evarūpo ānubhāvo, yo pana so asayhamahāseṭṭhi mahādānaṃ adāsi, pasannacitto hutvā sahatthehi tadā mahādānaṃ pavattesi. So hitvā mānusaṃ dehanti so idha manussattabhāvaṃ pahāya. Kinti kataraṃ. Nu soti nūti nipātamattaṃ. Disataṃ gatoti disaṃ ṭhānaṃ gato, kīdisī tassa gato nipphattīti asayhaseṭṭhino abhisamparāyaṃ pucchi.

278. “尊者，那位以欢喜心亲手布施者”：这是恭敬地称呼天子。〔此问的含义是：〕尊者，仅仅随喜他人布施的您，尚有如此果报与威力，而那位难胜大长者，他以清净心亲手行了大布施。“他舍弃人身后”(so hitvā mānusaṃ dehaṃ)，即舍弃此世的人身后，“去往何方？”(kiṃ nu so disataṃ gato)，即他去了何方？他的趣向与成就是怎样的？这是在询问难胜长者的来世。

279. Asayhasāhinoti aññehi maccharīhi lobhābhibhūtehi sahituṃ vahituṃ asakkuṇeyyassa pariccāgādivibhāgassa sappurisadhurassa sahanato [Pg.115] asayhasāhino. Aṅgīrasassāti aṅgato nikkhamanakajutissa. Rasoti hi jutiyā adhivacanaṃ. Tassa kira yācake āgacchante disvā uḷāraṃ pītisomanassaṃ uppajjati, mukhavaṇṇo vippasīdati, taṃ attano paccakkhaṃ katvā evamāha. Gatiṃ āgatiṃ vāti tassa ‘‘asukaṃ nāma gatiṃ, ito gato’’ti gatiṃ vā ‘‘tato vā pana asukasmiṃ kāle idhāgamissatī’’ti āgatiṃ vā nāhaṃ jānāmi, avisayo esa mayhaṃ. Sutañca me vessavaṇassa santiketi apica kho upaṭṭhānaṃ gatena vessavaṇassa mahārājassa santike sutametaṃ mayā. Sakkassa sahabyataṃ gato asayhoti asayhaseṭṭhi sakkassa devānamindassa sahabyataṃ gato ahosi, tāvatiṃsabhavane nibbattoti attho.

279. “难胜的堪忍者”(Asayhasāhino)：因为他能堪忍善人的重担，即布施与分享等，而这是其他被悭吝与贪婪所征服者无法忍受或承担的。“具光辉者”(Aṅgīrasassa)：指从其肢体发出光辉者。“辉”(rasa)确实是光辉(juti)的同义词。据说，当他看到乞求者前来时，会生起极大的喜悦与满意，面容变得清净。亲眼见到此景后，他如此说道：“我不知道他的去处或来处”，即我不知道他“从此去了某某趣”这样的去处，也不知道“他将在某时从某处来到这里”这样的来处。这非我所知之境。“我从毗沙门天王处听闻”：又，这是我前去侍奉毗沙门(Vessavaṇa)大王时，从他那里听到的。“难胜者去与帝释为伴”：意即难胜长者去与诸天之主帝释(Sakka)为伴，也就是说，他投生在了三十三天。

280. Alameva kātuṃ kalyāṇanti yaṃkiñci kalyāṇaṃ kusalaṃ puññaṃ kātuṃ yuttameva patirūpameva. Tattha pana yaṃ sabbasādhāraṇaṃ sukatataraṃ, taṃ dassetuṃ ‘‘dānaṃ dātuṃ yathāraha’’nti vuttaṃ, attano vibhavabalānurūpaṃ dānaṃ dātuṃ alameva. Tattha kāraṇamāha ‘‘pāṇiṃ kāmadadaṃ disvā’’ti. Yatra hi nāma parakatapuññānumodanapubbakena dānapatinivesanamaggācikkhaṇamattena ayaṃ hattho kāmadado diṭṭho, imaṃ disvā. Ko puññaṃ na karissatīti mādiso ko nāma attano patiṭṭhānabhūtaṃ puññaṃ na karissatīti.

280. “应当行善”(alameva kātuṃ kalyāṇaṃ)是指任何善行、善业、福德，都应当做，都是合适的。其中，为了展示那普遍可行且更易行之善，所以说“应当如分布施”(dānaṃ dātuṃ yathārahaṃ)，即应当根据自己的财富与能力布施。对此说明理由：“因为看见了能满足愿望的手”(pāṇiṃ kāmadadaṃ disvā)。因为仅仅通过随喜他人所做的福德，以及指引布施之道，这只手就被视为能满足愿望，看见了这只手后，像我这样的人，谁会不做福德呢？谁会不做为自己立足处的福德呢？

281. Evaṃ aniyamavasena puññakiriyāya ādaraṃ dassetvā idāni attani taṃ niyametvā dassento ‘‘so hi nūnā’’tiādigāthādvayamāha. Tattha soti so ahaṃ. Hīti avadhāraṇe nipāto, nūnāti parivitakke. Ito gantvāti ito marubhūmito apagantvā. Anuppatvāna dvārakanti dvāravatīnagaraṃ anupāpuṇitvā. Paṭṭhapayissāmīti pavattayissāmi.

281. 如此以不限定的方式展示了对行福德的敬重后，现在通过限定于自身来展示，说了“他确实想必”(so hi nūnā)等两首偈颂。其中，“他”(so)是指“那个我”(so ahaṃ)。“确实”(hi)是表强调的虚词，“想必”(nūna)是表推测。“从这里离去”(ito gantvā)是指从这片荒野离去。“到达杜瓦拉卡”(anuppatvāna dvārakaṃ)是指到达杜瓦拉瓦提城(Dvāravatī)。“我将设立”(paṭṭhapayissāmi)是指“我将推行”(pavattayissāmi)。

Evaṃ aṅkurena ‘‘dānaṃ dassāmī’’ti paṭiññāya katāya yakkho tuṭṭhamānaso ‘‘mārisa, tvaṃ vissattho dānaṃ dehi, ahaṃ pana te sahāyakiccaṃ karissāmi, yena te deyyadhammo na parikkhayaṃ gamissati, tena pakārena karissāmī’’ti taṃ dānakiriyāya samuttejetvā ‘‘brāhmaṇa vāṇija, tvaṃ kira mādise balakkārena netukāmo attano pamāṇaṃ na jānāsī’’ti tassa [Pg.116] bhaṇḍamantaradhāpetvā taṃ yakkhavibhiṃsakāya bhiṃsāpento santajjesi. Atha naṃ aṅkuro nānappakāraṃ yācitvā brāhmaṇena khamāpento pasādetvā sabbabhaṇḍaṃ pākatikaṃ kārāpetvā rattiyā upagatāya yakkhaṃ vissajjetvā gacchanto tassa avidūre aññataraṃ ativiya bībhacchadassanaṃ petaṃ disvā tena katakammaṃ pucchanto –

安库罗(Aṅkura)如此承诺：“我将要布施。”夜叉心生欢喜，说道：“贤友，你安心布施吧，我会帮助你，我会设法让你的布施之物不会耗尽。”他如此激励安库罗行布施后，又对那商人说：“婆罗门商人，你竟然想用暴力带走像我这样的人，真是不自量力！”说完便让他的货物消失，并以夜叉的可怖形象恐吓威胁他。于是安库罗用各种方式请求夜叉，并让那婆罗门商人请求原谅，使夜叉心生欢喜，这才让所有货物恢复原状。夜晚来临，他送走了夜叉。离开时，在不远处，他看见一个样貌极其丑恶的饿鬼(peta)，便询问他所造的业——

283.

283.

‘‘Kena te aṅgulī kuṇā, mukhañca kuṇalīkataṃ;

Akkhīni ca paggharanti, kiṃ pāpaṃ pakataṃ tayā’’ti. –

“因何你指头蜷曲，面容也已扭曲；双眼流淌不净，你曾造何恶业？”

Gāthamāha. Tattha kuṇāti kuṇikā paṭikuṇikā anujubhūtā. Kuṇalīkatanti mukhavikārena vikuṇitaṃ saṃkuṇitaṃ. Paggharantīti asuciṃ vissandanti.

此偈颂的解释：其中，“kuṇā”（蜷曲）是指“kuṇikā”、“paṭikuṇikā”，即不直。“kuṇalīkataṃ”（扭曲）是指因面部扭曲而变形、皱缩。“paggharanti”（流淌）是指流出不净之物。

Athassa peto –

于是那饿鬼说——

284.

284.

‘‘Aṅgīrasassa gahapatino, saddhassa gharamesino;

Tassāhaṃ dānavissagge, dāne adhikato ahuṃ.

“有位安耆罗娑(Aṅgīrasa)居士，具信的居家者；我曾在他布施之处，被委任负责布施。

285.

285.

‘‘Tattha yācanake disvā, āgate bhojanatthike;

Ekamantaṃ apakkamma, akāsiṃ kuṇaliṃ mukhaṃ.

“在那里，见到为食而来的乞求者，我便退到一旁，做出扭曲的面容。

286.

286.

‘‘Tena me aṅgulī kuṇā, mukhañca kuṇalīkataṃ;

Akkhīni me paggharanti, taṃ pāpaṃ pakataṃ mayā’’ti. –

“因此我的指头蜷曲，我的面容也已扭曲；我的双眼流淌不净，那是我所造的恶业。”

Tisso gāthā abhāsi.

他说了三首偈颂。

284. Tattha ‘‘aṅgīrasassā’’tiādinā asayhaseṭṭhiṃ kitteti. Gharamesinoti gharamāvasantassa gahaṭṭhassa. Dānavissaggeti dānagge pariccāgaṭṭhāne. Dāne adhikato ahunti deyyadhammassa pariccajane dānādhikāre adhikato ṭhapito ahosiṃ.

284. （解说：）其中，以“aṅgīrasassa”（安耆罗娑的）等语，称赞了阿萨哈长者(Asayhaseṭṭhi)。“gharamesino”（居家者）是指居住在家的在家人。“dānavissagge”（在布施处）是指在布施堂、舍弃之处。“dāne adhikato ahuṃ”（我曾被委任负责布施）是指在舍弃应施之物时，我曾被任命为布施的负责人。

285. Ekamantaṃ apakkammāti yācanake bhojanatthike āgate disvā dānabyāvaṭena dānaggato anapakkamma yathāṭhāneyeva ṭhatvā sañjātapītisomanassena [Pg.117] vippasannamukhavaṇṇena sahatthena dānaṃ dātabbaṃ, parehi vā patirūpehi dāpetabbaṃ, ahaṃ pana tathā akatvā yācanake āgacchante dūratova disvā attānaṃ adassento ekamantaṃ apakkamma apakkamitvā. Akāsiṃ kuṇaliṃ mukhanti vikuṇitaṃ saṅkucitaṃ mukhaṃ akāsiṃ.

285. （解说：）“ekamantaṃ apakkamma”（退到一旁）：（正确的做法是）当负责布施者看见为食而来的乞求者时，不应离开布施堂，而应站在原来的地方，以生起的喜悦与善意，以明净的面容，亲手布施，或让其他合适的人代为布施。但是我没有那样做，而是远远看见乞求者走来时，便躲藏起来，退到一旁。“akāsiṃ kuṇaliṃ mukhaṃ”（做出扭曲的面容）是指我做了扭曲、皱缩的脸。

286. Tenāti yasmā tadāhaṃ sāminā dānādhikāre niyutto samāno dānakāle upaṭṭhite macchariyāpakato dānaggato apakkamanto pādehi saṅkocaṃ āpajjiṃ, sahatthehi dātabbe tathā akatvā hatthasaṅkocaṃ āpajjiṃ, pasannamukhena bhavitabbe mukhasaṅkocaṃ āpajjiṃ, piyacakkhūhi oloketabbe cakkhukālusiyaṃ uppādesiṃ, tasmā hatthaṅguliyo ca pādaṅguliyo ca kuṇitā jātā, mukhañca kuṇalīkataṃ virūparūpaṃ saṅkucitaṃ, akkhīni asucīduggandhajegucchāni assūni paggharantīti attho. Tena vuttaṃ –

286. （解说：）“tena”（因此）是指：那时，因为我被主人委派管理布施事务，当布施的时刻到来时，我却因吝啬而退缩不前，用脚做出收缩的动作；本应该亲手布施，却没有那样做，反而做出手部收缩的动作；本应该以愉悦的表情待人，却做出面部收缩的表情；本应该以慈爱的目光看待他人，却生起厌恶的眼神。因此，我的手指和脚趾变得弯曲，面容也变得扭曲、丑陋、萎缩，眼睛里流出污秽、恶臭、令人厌恶的泪水，这就是其义。因此说——

‘‘Tena me aṅgulī kuṇā, mukhañca kuṇalīkataṃ;

Akkhīni me paggharanti, taṃ pāpaṃ pakataṃ mayā’’ti.

“因此我的指头蜷曲，我的面容也已扭曲；我的双眼流淌不净，那是我所造的恶业。”

Taṃ sutvā aṅkuro petaṃ garahanto –

听闻此言，安库罗呵责那个饿鬼道——

287.

287.

‘‘Dhammena te kāpurisa, mukhañca kuṇalīkataṃ;

Akkhīni ca paggharanti, yaṃ taṃ parassa dānassa;

Akāsi kuṇaliṃ mukha’’nti. –

“你这恶人，理应如此：面容扭曲，双眼流淌不净；因为你对于他人的布施，面露扭曲之相。”

Gāthamāha. Tattha dhammenāti yutteneva kāraṇena. Teti tava. Kāpurisāti lāmakapurisa. Yanti yasmā. Parassa dānassāti parassa dānasmiṃ. Ayameva vā pāṭho.

此偈颂的解释：其中，“dhammena”（理应）是指正当的理由。“te”（你）是“tava”（你的）的意思。“kāpurisa”（恶人）指卑劣的人。“yaṃ”（因为）是“yasmā”（因为）的意思。“parassa dānassa”（他人的布施）是指“parassa dānasmiṃ”（在他人的布施中）。或者这是另一种读法。

Puna aṅkuro taṃ dānapatiṃ seṭṭhiṃ garahanto –

安库罗再次呵责那位施主长者(seṭṭhi)道——

288.

288.

‘‘Kathañhi dānaṃ dadamāno, kareyya parapattiyaṃ;

Annapānaṃ khādanīyaṃ, vatthasenāsanāni cā’’ti. –

“行布施者，怎能假手于人？饮食与嚼食(khādanīya)，衣物并床座。”

Gāthamāha. Tassattho – dānaṃ dadanto puriso kathañhi nāma taṃ parapattiyaṃ parena pāpetabbaṃ sādhetabbaṃ kareyya, attapaccakkhameva katvā sahattheneva [Pg.118] dadeyya, sayaṃ vā tattha byāvaṭo bhaveyya, aññathā attano deyyadhammo aṭṭhāne viddhaṃsiyetha, dakkhiṇeyyā ca dānena parihāyeyyunti.

此偈颂的含义是：布施的人怎么能让布施之事假手于人呢？他应当亲自过目后亲手给予，或者亲自处理此事。否则，自己所布施的物品就会被不当地毁坏，而应供者也会因此错失布施。

Evaṃ taṃ garahitvā idāni attanā paṭipajjitabbavidhiṃ dassento –

如此呵责之后，现在安库罗开始说明自己应当奉行的准则——

289.

289.

‘‘So hi nūna ito gantvā, anuppatvāna dvārakaṃ;

Dānaṃ paṭṭhapayissāmi, yaṃ mamassa sukhāvahaṃ.

“我今定要离开此地，去到堕罗婆底(Dvārakaṃ)；我将设立布施，那将为我带来安乐。

290.

290.

‘‘Dassāmannañca pānañca, vatthasenāsanāni ca;

Papañca udapānañca, dugge saṅkamanāni cā’’ti. –

“我将布施饮食，衣物与床座，并建施水处与水井，在险难处修建桥梁。”

Gāthādvayamāha, taṃ vuttatthameva.

他说了这两首偈颂，其义已如所述。

291.

291.

‘‘Tato hi so nivattitvā, anuppatvāna dvārakaṃ;

Dānaṃ paṭṭhapayi aṅkuro, yaṃtumassa sukhāvahaṃ.

于是他转身返回，抵达堕罗婆底；安库罗设立布施，为他自己带来安乐。

292.

292.

‘‘Adā annañca pānañca, vatthasenāsanāni ca;

Papañca udapānañca, vippasannena cetasā.

他布施饮食与衣物，床座、施水处与井，皆以清净心而行。

293.

293.

‘‘Ko chāto ko ca tasito, ko vatthaṃ paridahissati;

Kassa santāni yoggāni, ito yojentu vāhanaṃ.

“‘谁饥？谁渴？谁要穿衣？谁的牲口疲乏了？让他们从这里套车吧。

294.

294.

‘‘Ko chatticchati gandhañca, ko mālaṃ ko upāhanaṃ;

Itissu tattha ghosenti, kappakā sūdamāgadhā;

Sadā sāyañca pāto ca, aṅgurassa nivesane’’ti. –

“‘谁想要伞？谁想要香、花鬘、鞋履？’在那安库罗的住所，理发师、厨师与伎人，朝夕如是高声唱言。”

Catasso gāthā aṅgurassa paṭipattiṃ dassetuṃ saṅgītikārehi ṭhapitā.

这四首偈颂是为了展示安库罗的行持，由结集者所置。

291. Tattha tatoti marukantārato. Nivattitvāti paṭinivattitvā. Anuppatvāna dvārakanti dvāravatīnagaraṃ anupāpuṇitvā. Dānaṃ paṭṭhapayi aṅguroti yakkhena paripūritasakalakoṭṭhāgāro sabbapātheyyakaṃ mahādānaṃ so aṅguro paṭṭhapesi. Yaṃtumassa sukhāvahanti yaṃ attano sampati āyatiñca sukhanibbattakaṃ.

291. （解说：）其中，“tato”意为‘从荒野’。“Nivattitvā”意为‘返回’。“Anuppatvāna dvārakaṃ”意为‘到达堕罗婆底城’。“Dānaṃ paṭṭhapayi aṅguro”意为：那位安库罗，其所有仓库被夜叉用一切资具填满后，设立了盛大的布施。“Yaṃtumassa sukhāvahaṃ”意为‘能为自己带来现世与未来的安乐’。

293. Ko [Pg.119] chātoti ko jighacchito, so āgantvā yathāruci bhuñjatūti adhippāyo. Eseva nayo sesesupi. Tasitoti pipāsito. Paridahissatīti nivāsessati pārupissati cāti attho. Santānīti parissamappattāni. Yoggānīti rathavāhanāni. Ito yojentu vāhananti ito yoggasamūhato yathārucitaṃ gahetvā vāhanaṃ yojentu.

293. （解说：）“Ko chāto”（谁饥饿？）意为‘谁是饥饿者？’，其意趣是‘让他来随意吃喝’。其余部分以此类推。“Tasito”（口渴）意为‘口渴者’。“Paridahissati”（将穿衣）的意思是‘将穿上（下裙）与披上（上衣）’。“Santāni”（疲乏了）意为‘已达疲惫’。“Yoggāni”（牲口）意为‘可套之车’。“Ito yojentu vāhanaṃ”（从这里套车吧）意为‘从这批车乘中，随其所欲，取而套之’。

294. Ko chatticchatīti ko kilañjachattādibhedaṃ chattaṃ icchati, so gaṇhātūti adhippāyo. Sesesupi eseva nayo. Gandhanti catujjātiyagandhādikaṃ gandhaṃ. Mālanti ganthitāganthitabhedaṃ pupphaṃ. Upāhananti khallabaddhādibhedaṃ upāhanaṃ. Itissūti ettha sūti nipātamattaṃ, iti evaṃ ‘‘ko chāto, ko tasito’’tiādināti attho. Kappakāti nhāpitakā. Sūdāti bhattakārakā. Māgadhāti gandhino. Sadāti sabbakālaṃ divase divase sāyañca pāto ca tattha aṅgurassa nivesane ghosenti ugghosentīti yojanā.

294. （解说：）“Ko chatticchati”（谁想要伞？）是指谁想要遮阳伞等各种伞，就让他拿去吧——这是它的意趣。其余的也用同样的方法理解。“Gandhaṃ”（香）是指四种香等香料。“Mālaṃ”（花鬘）是指编好的和未编好的花。“Upāhanaṃ”（鞋履）是指用皮革等制作的鞋子。“Itissu”中的“su”只是一个助词，意思是‘如此（“谁饥饿，谁口渴”等）’。“Kappakā”（理发师）是指剃头的人。“Sūdā”（厨师）是指做饭的人。“Māgadhā”（伎人）是指卖香的人。“Sadā”（常）是指每天，每天早上和晚上都在安库罗的住所叫卖——应该这样理解。

Evaṃ mahādānaṃ pavattentassa gacchante kāle tittibhāvato atthikajanehi pavivittaṃ viraḷaṃ dānaggaṃ ahosi. Taṃ disvā aṅkuro dāne uḷārajjhāsayatāya atuṭṭhamānaso hutvā attano dāne niyuttaṃ sindhakaṃ nāma māṇavaṃ āmantetvā –

如此大布施进行时，随着时间流逝，由于求者们感到满足，布施场所变得冷清稀少。见到这种情况，鸯古罗(Aṅkura)由于具有广大的布施意乐而心不满足，便呼唤被委任负责布施的青年辛达卡(Sindhaka)，说道：

295.

295.

‘‘Sukhaṃ supati aṅkuro, iti jānāti maṃ jano;

Dukkhaṃ supāmi sindhaka, yaṃ na passāmi yācake.

“鸯古罗安睡真欢欣”，世人皆如是谓我；“辛达卡，我痛苦地睡眠，因为我看不见求者。”

296.

296.

‘‘Sukhaṃ supati aṅkuro, iti jānāti maṃ jano;

Dukkhaṃ supāmi sindhaka, appake su vanibbake’’ti. –

“鸯古罗酣眠真安乐”，世人皆谓我无忧；“辛达卡，我痛苦地睡眠，因为乞食者稀少。”

Gāthādvayamāha. Tattha sukhaṃ supati aṅkuro, iti jānāti maṃ janoti ‘‘aṅkuro rājā yasabhogasamappito dānapati attano bhogasampattiyā dānasampattiyā ca sukhaṃ supati, sukheneva niddaṃ upagacchati, sukhaṃ paṭibujjhatī’’ti evaṃ maṃ jano sambhāveti. Dukkhaṃ supāmi sindhakāti ahaṃ pana sindhaka dukkhameva supāmi. Kasmā? Yaṃ na passāmi yācaketi, yasmā mama ajjhāsayānurūpaṃ [Pg.120] deyyadhammapaṭiggāhake bahū yācake na passāmi, tasmāti attho. Appake su vanibbaketi vanibbakajane appake katipaye jāte dukkhaṃ supāmīti yojanā. Sūti ca nipātamattaṃ, appake vanibbakajane satīti attho.

他说了两首偈颂。其中，“鸯古罗快乐地睡眠，人们如此知道我”的意思是，人们如此看待我：“鸯古罗王具足名声与财富，作为施主，因自己的财富成就与布施成就而快乐地睡眠，他安乐地入睡，安乐地醒来。”“辛达卡，我痛苦地睡眠”是指：然而，辛达卡，我确实痛苦地睡眠。为什么呢？“因为我看不见求者”的意思是：因为我看不见许多符合我意愿、能接受所施之物的求者，因此。“至于乞食者稀少”应连结为：当乞食者变得稀少时，我便痛苦地睡眠。而“su”只是一个助词，意思是“当乞食者稀少时”。

Taṃ sutvā sindhako tassa uḷāraṃ dānādhimuttiṃ pākaṭataraṃ kātukāmo –

听闻此言后，辛达卡想要让他那广大的布施决心更加显明——

297.

297.

‘‘Sakko ce te varaṃ dajjā, tāvatiṃsānamissaro;

Kissa sabbassa lokassa, varamāno varaṃ vare’’ti. –

“如果三十三天(Tāvatiṃsa)与整个世界的主宰帝释天(Sakka)要赐予你一个愿望，你会选择什么样的愿望呢？”

Gāthamāha. Tassattho – tāvatiṃsānaṃ devānaṃ sabbassa ca lokassa issaro sakko ‘‘varaṃ varassu, aṅkura, yaṃkiñci manasicchita’’nti tuyhaṃ varaṃ dajjā dadeyya ce, varamāno patthayamāno kissa kīdisaṃ varaṃ vareyyāsīti attho.

他说了这首偈颂。其义为：如果三十三天的诸神与整个世界的主宰帝释天对你说：“鸯古罗，选择任何你心中所想的愿望吧”，并要赐予你一个愿望，那么当你选择愿望时，你会选择什么样的愿望呢？——此即其义。

Atha aṅkuro attano ajjhāsayaṃ yāthāvato pavedento –

于是，鸯古罗如实地表达了自己的心愿——

298.

298.

‘‘Sakko ce me varaṃ dajjā, tāvatiṃsānamissaro;

Kāluṭṭhitassa me sato, sūriyuggamanaṃ pati;

Dibbā bhakkhā pātubhaveyyuṃ, sīlavanto ca yācakā.

“如果三十三天的主宰帝释天要赐予我一个愿望，愿当我适时起身，朝向日出之时，天食会显现，而求者皆是持戒之人。

299.

299.

‘‘Dadato me na khīyetha, datvā nānutapeyyahaṃ;

Dadaṃ cittaṃ pasādeyyaṃ, etaṃ sakkaṃ varaṃ vare’’ti. – dve gāthā abhāsi;

“愿我布施永不尽，施后心中不生悔；布施之时心欢喜，此愿我向帝释求。”——他说了两首偈颂。

298. Tattha kāluṭṭhitassa me satoti kāle pāto vuṭṭhitassa atthikānaṃ dakkhiṇeyyānaṃ apacāyanapāricariyādivasena uṭṭhānavīriyasampannassa me samānassa. Sūriyuggamanaṃ patīti sūriyuggamanavelāyaṃ. Dibbā bhakkhā pātubhaveyyunti devalokapariyāpannā āhārā uppajjeyyuṃ. Sīlavanto ca yācakāti yācakā ca sīlavanto kalyāṇadhammā bhaveyyuṃ.

298. 在此，“当我适时起身时”是指在清晨适时起身，为了对有需要者和值得供养者进行恭敬、服侍等，而具足精进的活力。“正值日出之时”是指日出时分。“天食自然出现”是指属于天界的食物将会生起。“持戒的求者”是指求者们都是持戒的、具有善法的人。

299. Dadato [Pg.121] me na khīyethāti āgatāgatānaṃ dānaṃ dadato ca me deyyadhammo na khīyetha, na parikkhayaṃ gaccheyya. Datvā nānutapeyyahanti tañca dānaṃ datvā kiñcideva appasādakaṃ disvā tena ahaṃ pacchā nānutapeyyaṃ. Dadaṃ cittaṃ pasādeyyanti dadamāno cittaṃ pasādeyyaṃ, pasannacittoyeva hutvā dadeyyaṃ. Etaṃ sakkaṃ varaṃ vareti sakkaṃ devānamindaṃ ārogyasampadā, deyyadhammasampadā, dakkhiṇeyyasampadā, deyyadhammassa aparimitasampadā, dāyakasampadāti etaṃ pañcavidhaṃ varaṃ vareyyaṃ. Ettha ca ‘‘kāluṭṭhitassa me sato’’ti etena ārogyasampadā, ‘‘dibbā bhakkhā pātubhaveyyu’’nti etena deyyadhammasampadā, ‘‘sīlavanto ca yācakā’’ti etena dakkhiṇeyyasampadā, ‘‘dadato me na khīyethā’’ti etena deyyadhammassa aparimitasampadā, ‘‘datvā nānutapeyyahaṃ, dadaṃ cittaṃ pasādeyya’’nti etehi dāyakasampadāti ime pañca atthā varabhāvena icchitā. Te ca kho dānamayapuññassa yāvadeva uḷārabhāvāyāti veditabbā.

299. “‘愿我布施不耗尽’是指，对于络绎不绝前来的人，我布施的物品不会耗尽，不会穷尽。‘施后我心不后悔’是指，布施之后，即使看到一些不合意之处，我也不为此后悔。‘布施时我心生喜悦’是指，布施时应当令心喜悦，以喜悦之心而布施。‘我将向帝释天求此愿’是指，我将向天帝释(Sakka)求此五种愿：健康圆满、布施物圆满、应供者圆满、布施物无尽圆满、布施者圆满。于此，‘当我适时起身’表示健康圆满；‘天食自然出现’表示布施物圆满；‘有戒德的求者’表示应供者圆满；‘愿我布施不耗尽’表示布施物无尽圆满；‘施后我心不后悔，布施时我心生喜悦’表示布施者圆满。这五个意义因其为殊胜之愿而被希求。且当知，这都是为了使布施所成的福德更为宏大。”

Evaṃ aṅkurena attano ajjhāsaye pavedite tattha nisinno nītisatthe kataparicayo sonako nāma eko puriso taṃ atidānato vicchinditukāmo –

当鸯古罗(Aṅkura)表明了自己的心意后，那里坐着一位名叫索那迦(Sonaka)的人，他精通政论(nītisattha)，想劝阻他不要过度布施——

300.

300.

‘‘Na sabbavittāni pare pavecche, dadeyya dānañca dhanañca rakkhe;

Tasmā hi dānā dhanameva seyyo, atippadānena kulā na honti.

“‘不应将所有资财施予他人，当行布施，亦当守护财富；因此，财富实胜于布施，过度施舍令家族不存。’”

301.

301.

‘‘Adānamatidānañca nappasaṃsanti paṇḍitā,Tasmā hi dānā dhanameva seyyo,Samena vatteyya sa dhīradhammo’’ti. –

“‘智者不赞叹不布施与过度布施；是故财富实胜于布施；他应以平等行事，此乃贤者之法。’”

Dve gāthā abhāsi. Sindhako evaṃ punapi vīmaṃsitukāmo ‘‘na sabbavittānī’’tiādimāhāti apare.

他说了这两首偈颂。另一些人则说，是辛达卡(Sindhaka)想要再次审察，才说了“不应将所有资财……”等偈。

300. Tattha sabbavittānīti saviññāṇakaaviññāṇakappabhedāni sabbāni vittūpakaraṇāni, dhanānīti attho. Pareti paramhi, parassāti attho[Pg.122]. Na paveccheti na dadeyya, ‘‘dakkhiṇeyyā laddhā’’ti katvā kiñci asesetvā sabbasāpateyyapariccāgo na kātabboti attho. Dadeyya dānañcāti sabbena sabbaṃ dānadhammo na kātabbo, atha kho attano āyañca vayañca jānitvā vibhavānurūpaṃ dānañca dadeyya. Dhanañca rakkheti aladdhalābhaladdhaparirakkhaṇarakkhitasambandhavasena dhanaṃ paripāleyya.

300. 于此，“所有资财”是指一切有情与无情的资具，意即财富。“予他人”意即“给另一个人”、“为另一个人”。“不应施予”是指不应给出；意思是，不应因为想“我已得到应供者”，就毫无保留地舍弃所有财产。“当行布施”是指，不应将自己的一切都布施掉，而是应了知自己的收入与支出，行与财力相应的布施。“亦当守护财富”是指，应以求未得、守已得、令已守者增长的方式来维护财富。

‘‘Ekena bhoge bhuñjeyya, dvīhi kammaṃ payojaye;

Catutthañca nidhāpeyya, āpadāsu bhavissatī’’ti. (dī. ni. 3.265) –

“‘以一份资财享用，以两份资财经营事业，第四份当储蓄，以备不时之需。’(长部3.265)

Vuttavidhinā vā dhanaṃ rakkheyya tammūlakattā dānassa. Tayopi maggā aññamaññavisodhanena paṭisevitabbāti hi nīticintakā. Tasmā hīti yasmā dhanañca rakkhanto dānañca karonto ubhayalokahitāya paṭipanno hoti dhanamūlakañca dānaṃ, tasmā dānato dhanameva seyyo sundarataroti atidānaṃ na kātabbanti adhippāyo. Tenāha ‘‘atippadānena kulā na hontī’’ti, dhanassa pamāṇaṃ ajānitvā dānassa taṃ nissāya atippadānapasaṅgena kulāni na honti nappavattanti, ucchijjantīti attho.

或者，应依前述方法守护财富，因为布施以财富为根本。政论家们认为，此三途亦应相互平衡地行持。“是故”是指：因为守护财富且行布施者，是为今生与来世的利益而行道，且布施以财富为根本，所以财富比布施更可取、更美好，其意在于不应过度布施。因此他说“过度布施则家族不存”，意思是：不知财富的限度，而依此过度布施，家族便不复存在，不能延续，即是断绝。

301. Idāni viññūnaṃ pasaṃsitamevatthaṃ patiṭṭhapento ‘‘adānamatidānañcā’’ti gāthamāha. Tattha adānamatidānañcāti sabbena sabbaṃ kaṭacchubhikkhāyapi taṇḍulamuṭṭhiyāpi adānaṃ, pamāṇaṃ atikkamitvā pariccāgasaṅkhātaṃ atidānañca paṇḍitā buddhimanto sapaññajātikā nappasaṃsanti na vaṇṇayanti. Sabbena sabbaṃ adānena hi samparāyikato atthato paribāhiro hoti. Atidānena diṭṭhadhammikapaveṇī na pavattati. Samena vatteyyāti avisamena lokiyasarikkhakena samāhitena majjhimena ñāyena pavatteyya. Sa dhīradhammoti yā yathāvuttā dānādānappavatti, so dhīrānaṃ dhitisampannānaṃ nītinayakusalānaṃ dhammo, tehi gatamaggoti dīpeti.

301. 现在，为了确立明智者所赞叹的义理，他说了“不布施与过度布施……”这首偈颂。于此，“不布施与过度布施”是指：完全不布施，乃至一勺粥或一把米也不给；以及超越限度的舍离，即过度布施。这两种行为，智者、有识之士、具慧之人皆不赞叹，不称扬。因为，完全不布施者，便与来世的利益无份；过度布施者，则现世的家道无法维系。“应以平等行事”是指，应以不偏不倚、如世间天平般平衡的中道而行。“此乃贤者之法”，此句阐明：如前所述的布施与不布施之行，是贤者、具足坚毅者、善于谋略者之法，是他们所行之道。

Taṃ [Pg.123] sutvā aṅkuro tassa adhippāyaṃ parivattento –

听到这个，安古罗(Aṅkura)改变了他的主意，说道：

302.

302.

‘‘Aho vata re ahameva dajjaṃ, santo ca maṃ sappurisā bhajeyyuṃ;

Meghova ninnāni paripūrayanto, santappaye sabbavanibbakānaṃ.

“啊！朋友！我定要行布施，愿寂静的善人与我交往；犹如云雨充满洼地，我愿满足所有乞求者。”

303.

303.

‘‘Yassa yācanake disvā, mukhavaṇṇo pasīdati;

Datvā attamano hoti, taṃ gharaṃ vasato sukhaṃ.

“见乞者时颜容悦，布施之后心欣喜；居此之家实安乐。”

304.

304.

‘‘Yassa yācanake disvā, mukhavaṇṇo pasīdati;

Datvā attamano hoti, esā yaññassa sampadā.

“见乞者时颜容悦，布施之后心欣喜，此乃祭祀之圆满。”

305.

305.

‘‘Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;

Datvā attamano hoti, esā yaññassa sampadā’’ti. –

“施前心欣悦，施时心清净，施后心欢喜，此乃祭祀之圆满。”

Catūhi gāthāhi attanā paṭipajjitabbavidhiṃ pakāsesi.

他以四偈阐明了自己应奉行之法。

302. Tattha aho vatāti sādhu vata. Reti ālapanaṃ. Ahameva dajjanti ahaṃ dajjameva. Ayañhettha saṅkhepattho – māṇava, ‘‘dānā dhanameva seyyo’’ti yadi ayaṃ nītikusalānaṃ vādo tava hotu, kāmaṃ ahaṃ dajjameva. Santo ca maṃ sappurisā bhajeyyunti tasmiñca dāne santo upasantakāyavacīmanosamācārā sappurisā sādhavo maṃ bhajeyyuṃ upagaccheyyuṃ. Meghova ninnāni paripūrayantoti ahaṃ abhippavassanto mahāmegho viya ninnāni ninnaṭṭhānāni sabbesaṃ vanibbakānaṃ adhippāye paripūrayanto aho vata te santappeyyanti.

302. 在此，“aho vata”意为“善哉”。“re”是称呼语。“Ahameva dajjaṃ”意为“我一定要布施”。此处的简要意思是：年轻人，如果‘财富胜于布施’是你这善于处世者的论调，随你吧，我则一定要布施。“愿寂静的善人与我交往”意为：在那布施中，愿行为、言语、心意都已平息的寂静善人、贤士与我交往，来亲近我。“犹如云雨充满洼地”意为：我犹如降下大雨的巨云，充满低洼之处，满足所有乞求者的意愿，啊！愿我能使他们满足！

303. Yassa yācanake disvāti yassa puggalassa gharamesino yācanake disvā ‘‘paṭhamaṃ tāva upaṭṭhitaṃ vata me puññakkhetta’’nti saddhājātassa mukhavaṇṇo pasīdati, yathāvibhavaṃ pana tesaṃ dānaṃ datvā attamano pītisomanassehi gahitacitto hoti. Tanti yadettha yācakānaṃ dassanaṃ[Pg.124], tena ca disvā cittassa pasādanaṃ, yathārahaṃ dānaṃ datvā ca attamanatā.

303. “‘见乞者时’：指某个在家的个人(puggala)，见到乞求者时，生起信心，心想：‘啊，福田最先为我出现了！’于是他的脸色变得明朗；然后，他根据自己的能力布施给他们，内心欣喜，充满喜悦和满意。此中，（此安乐）在于见到乞求者，因见到他们而心生净信，以及如其所能地布施后内心欢喜。

304. Esā yaññassa sampadāti esā yaññassa sampatti pāripūri, nipphattīti attho.

304. “此乃祭祀之圆满”者，谓此即祭祀之成就、圆满、完成之义。

305. Pubbeva dānā sumanoti ‘‘sampattīnaṃ nidānaṃ anugāmikaṃ nidhānaṃ nidhessāmī’’ti muñcanacetanāya pubbe eva dānūpakaraṇassa sampādanato paṭṭhāya sumano somanassajāto bhaveyya. Dadaṃ cittaṃ pasādayeti dadanto deyyadhammaṃ dakkhiṇeyyahatthe patiṭṭhāpento ‘‘asārato dhanato sārādānaṃ karomī’’ti attano cittaṃ pasādeyya. Datvā attamano hotīti dakkhiṇeyyānaṃ deyyadhammaṃ pariccajitvā ‘‘paṇḍitapaññattaṃ nāma mayā anuṭṭhitaṃ, aho sādhu suṭṭhū’’ti attamano pamuditamano pītisomanassajāto hoti. Esā yaññassa sampadāti yā ayaṃ pubbacetanā muñjacetanā aparacetanāti imesaṃ kammaphalasaddhānugatānaṃ somanassapariggahitānaṃ tissannaṃ cetanānaṃ pāripūri, esā yaññassa sampadā dānassa sampatti, na ito aññathāti adhippāyo.

305. “布施前心生欢喜”者，谓因生起“我将埋下一个作为诸成就之因、能跟随于我的宝藏”之舍心，从准备布施物品之初，即应心生喜悦与满足。“布施时心生愉悦”者，谓布施者将布施之物置于应供者手中时，应令自心愉悦，思惟“我正从无意义之财富中获取精华”。“布施后心满意足”者，谓将布施之物施予应供者后，心满意足，生起喜悦与满足，因思惟“我已行智者所称赞之事，善哉，甚善！”“此乃祭祀之圆满”者，谓此乃布施前、施时、施后此三种与业果信心相应、为喜悦所摄持之意愿的圆满成就，此即布施之圆满、成就，非由其他途径可得，此乃其意。

Evaṃ aṅkuro attano paṭipajjanavidhiṃ pakāsetvā bhiyyosomattāya abhivaḍḍhamānadānajjhāsayo divase divase mahādānaṃ pavattesi. Tena tadā sabbarajjāni unnaṅgalāni katvā mahādāne diyyamāne paṭiladdhasabbūpakaraṇā manussā attano attano kammante pahāya yathāsukhaṃ vicariṃsu, tena rājūnaṃ koṭṭhāgārāni parikkhayaṃ agamaṃsu. Tato rājāno aṅkurassa dūtaṃ pāhesuṃ – ‘‘bhoto dānaṃ nissāya amhākaṃ āyassa vināso ahosi, koṭṭhāgārāni parikkhayaṃ gatāni, tattha yuttamattaṃ ñātabba’’nti.

安古罗如是阐明其行道之法后，因其布施意乐日益增长，遂日日举行大布施。因此，彼时所有王国皆停止耕作，人们于大布施中获得一切所需之物后，便各自放弃其工作，随心所欲地游荡，故诸国王之仓库遂告耗尽。于是，诸国王派遣使者至安古罗处，曰：“因尊者之布施，我等收入已然耗尽，仓库亦已空竭，此事应知适度。”

Taṃ sutvā aṅkuro dakkhiṇāpathaṃ gantvā damiḷavisaye samuddassa avidūraṭṭhāne mahatiyo anekadānasālāyo kārāpetvā mahādānāni pavattento yāvatāyukaṃ ṭhatvā kāyassa bhedā paraṃ [Pg.125] maraṇā tāvatiṃsabhavane nibbatti. Tassa dānavibhūtiñca saggūpapattiñca dassento saṅgītikārā –

安古罗闻此，遂前往南印度，于泰米尔(Damiḷa)地区近海之处，命人建造了众多大型布施堂，持续进行盛大布施。彼尽其寿而住世，身坏命终后，转生于三十三天。为显示其布施之殊胜与生天之果报，结集者曰：

306.

306.

‘‘Saṭṭhi vāhasahassāni, aṅkurassa nivesane;

Bhojanaṃ dīyate niccaṃ, puññapekkhassa jantuno.

“六万车乘聚，安古罗家中；为求福德故，恒施食与众生。”

307.

307.

‘‘Tisahassāni sūdā hi, āmuttamaṇikuṇḍalā;

Aṅkuraṃ upajīvanti, dāne yaññassa vāvaṭā.

“三千厨师饰宝环，仰仗安古罗而生；忙于布施与祭祀。”

308.

308.

‘‘Saṭṭhi purisasahassāni, āmuttamaṇikuṇḍalā;

Aṅkurassa mahādāne, kaṭṭhaṃ phālenti māṇavā.

“六万男子佩宝环，安古罗大施之时；少年劈柴正忙碌。”

309.

309.

‘‘Soḷasitthisahassāni, sabbālaṅkārabhūsitā;

Aṅkurassa mahādāne, vidhā piṇḍenti nāriyo.

“一万六千女子众，全身饰以诸庄严；安古罗大施之时，女人们调制着佐料。”

310.

310.

‘‘Soḷasitthisahassāni, sabbālaṅkārabhūsitā;

Aṅkurassa mahādāne, dabbigāhā upaṭṭhitā.

“一万六千女子众，全身饰以诸庄严；安古罗大施之时，执勺者侍立一旁。”

311.

311.

‘‘Bahuṃ bahūnaṃ pādāsi, ciraṃ pādāsi khattiyo;

Sakkaccañca sahatthā ca, cittīkatvā punappunaṃ.

“彼为众多人广布施，刹帝利久远布施；恭敬亲手而布施，再三用心而行之。”

312.

312.

‘‘Bahū māse ca pakkhe ca, utusaṃvaccharāni ca;

Mahādānaṃ pavattesi, aṅkuro dīghamantaraṃ.

“许多月、半月、季节与年份，安古罗长久地举行大布施。”

313.

313.

‘‘Evaṃ datvā yajitvā ca, aṅkuro dīghamantaraṃ;

So hitvā mānusaṃ dehaṃ, tāvatiṃsūpago ahū’’ti. – gāthā āhaṃsu;

“如是长久地布施与祭祀后，安古罗舍弃了人的身体，往生到三十三天。”——他们说了这些偈颂。

306. Tatha saṭṭhi vāhasahassānīti vāhānaṃ saṭṭhisahassāni gandhasālitaṇḍulādipūritavāhānaṃ saṭṭhisahassāni. Puññapekkhassa dānajjhāsayassa dānādhimuttassa aṅkurassa nivesane niccaṃ divase divase jantuno sattakāyassa bhojanaṃ dīyateti yojanā.

306. “六万车乘”是指六万辆车，即六万辆装满香米等谷物的车。应如是理解：在希求福德、意向布施、决意布施的安古罗家中，日复一日地恒常为众生提供食物。

307-8. Tisahassāni sūdā hīti tisahassamattā sūdā bhattakārakā. Te ca kho pana padhānabhūtā adhippetā, tesu ekamekassa pana [Pg.126] vacanakarā anekāti veditabbā. ‘‘Tisahassāni sūdāna’’nti ca paṭhanti. Āmuttamaṇikuṇḍalāti nānāmaṇivicittakuṇḍaladharā. Nidassanamattañcetaṃ, āmuttakaṭakakaṭisuttādiābharaṇāpi te ahesuṃ. Aṅkuraṃ upajīvantīti taṃ upanissāya jīvanti, tappaṭibaddhajīvikā hontīti attho. Dāne yaññassa vāvaṭāti mahāyāgasaññitassa yaññassa dāne yajane vāvaṭā ussukkaṃ āpannā. Kaṭṭhaṃ phālenti māṇavāti nānappakārānaṃ khajjabhojjādiāhāravisesānaṃ pacanāya alaṅkatapaṭiyattā taruṇamanussā kaṭṭhāni phālenti vidālenti.

307-8. “三千厨师”是指三千名厨师，即食物的制作者。这里意指他们是主要的厨师，应当知道，他们每一个人都有许多听从号令的助手。也有读作“三千厨师的”之版本。“佩戴着宝珠耳环”是指佩戴着由各种宝珠装饰的耳环。这只是一个例子，他们也佩戴着手镯、腰带等饰品。“仰仗安古罗为生”的意思是，他们依靠他生活，生计与他相连。“忙于布施与祭祀”是指他们热衷于从事名为“大祭”的祭祀中的布施与祭拜。“年轻人们劈着木柴”是指为了烹煮各种软食、硬食等特殊食物，那些装饰整齐、准备妥当的年轻男子劈开、砍裂木柴。

309. Vidhāti vidhātabbāni bhojanayoggāni kaṭukabhaṇḍāni. Piṇḍentīti pisanavasena payojenti.

309. “Vidhā”者，谓应调制之食物佐料。“Piṇḍenti”者，谓以碾磨之方式使用。

310. Dabbigāhāti kaṭacchugāhikā. Upaṭṭhitāti parivesanaṭṭhānaṃ upagantvā ṭhitā honti.

310. “Dabbigāhā”者，谓执勺者。“Upaṭṭhitā”者，谓来到供食处站立。

311. Bahunti mahantaṃ pahūtikaṃ. Bahūnanti anekesaṃ. Pādāsīti pakārehi adāsi. Cīranti cirakālaṃ. Vīsativassasahassāyukesu hi manussesu so uppanno. Bahuṃ bahūnaṃ cirakālañca dento yathā adāsi, taṃ dassetuṃ ‘‘sakkaccañcā’’tiādi vuttaṃ. Tattha sakkaccanti sādaraṃ, anapaviddhaṃ anavaññātaṃ katvā. Sahatthāti sahatthena, na āṇāpanamattena. Cittīkatvāti gāravabahumānayogena cittena karitvā pūjetvā. Punappunanti bahuso na ekavāraṃ, katipayavāre vā akatvā anekavāraṃ pādāsīti yojanā.

311. “广大”是指巨大、丰盛。“为众多人”是指为无数人。“他布施”是指他以各种方式布施。“长久地”是指长时间地。因为他出生在人寿两万岁的时代。为了说明他如何为众多人长久地布施，才说了“恭敬地”等等。其中，“恭敬地”是指有敬意地，不轻率、不轻蔑地去做。“亲手”是指用自己的手，而不仅仅是下令。“用心”是指怀着尊敬和推崇之心去做、去致敬。“再三地”是指许多次，不是一次或几次，而是多次布施；应如是理解。

312. Idāni tameva punappunaṃ karaṇaṃ vibhāvetuṃ ‘‘bahū māse cā’’ti gāthamāhaṃsu. Tattha bahū māseti cittamāsādike bahū aneke māse. Pakkheti kaṇhasukkabhede bahū pakkhe. Utusaṃvaccharāni cāti vasantagimhādike bahū utū ca saṃvaccharāni ca, sabbattha accantasaṃyoge upayogavacanaṃ. Dīghamantaranti dīghakālamantaraṃ. Ettha ca ‘‘ciraṃ pādāsī’’ti cirakālaṃ dānassa pavattitabhāvaṃ vatvā puna tassa nirantarameva pavattitabhāvaṃ dassetuṃ ‘‘bahū māse’’tiādi vuttanti daṭṭhabbaṃ.

312. 今为了详细说明那反复做的事情，所以说了“众多月份”等偈颂。这里，“众多月份”是指如质多月(Cittamāsa)等众多的月份。“半月”是指黑月和白月之分的众多半月。“时节年岁”是指春夏等众多的时节和年岁，所有这些都表示在各个方面完全连续不断。“长时间间隔”是指很长一段时间的间隔。在此，先说了“长期布施”，说明布施持续了很长时间，然后为了显示其毫不间断地持续状态，所以才说“众多月份”等，应当这样理解。

313. Evanti [Pg.127] vuttappakārena. Datvā yajitvā cāti atthato ekameva, kesañci dakkhiṇeyyānaṃ ekaccassa deyyadhammassa pariccajanavasena datvā, puna ‘‘bahuṃ bahūnaṃ pādāsī’’ti vuttanayena atthikānaṃ sabbesaṃ yathākāmaṃ dento mahāyāgavasena yajitvā. So hitvā mānusaṃ dehaṃ, tāvatiṃsūpago ahūti so aṅkuro āyupariyosāne manussatthabhāvaṃ pahāya paṭisandhiggahaṇavasena tāvatiṃsadevanikāyūpago ahosi.

313. 如前所述。布施与祭祀，就意义上来说是一回事。布施，是指将一部分应施之物施予某些应供养者；祭祀，则是如前所说“广施于众多”那样，以盛大的祭祀方式，随所有乞求者的意愿普遍施予。他舍弃人身之后，即转生为三十三天众。这位安古罗(Aṅkura)在寿命终尽时，舍弃人类之身，以投生的方式转生到三十三天众之中。

Evaṃ tasmiṃ tāvatiṃsesu nibbattitvā dibbasampattiṃ anubhavante amhākaṃ bhagavato kāle indako nāma māṇavo āyasmato anuruddhattherassa piṇḍāya carantassa pasannamānaso kaṭacchubhikkhaṃ dāpesi. So aparena samayena kālaṃ katvā khettagatassa puññassa ānubhāvena tāvatiṃsesu mahiddhiko mahānubhāvo devaputto hutvā nibbatto dibbehi rūpādīhi dasahi ṭhānehi aṅkuraṃ devaputtaṃ abhibhavitvā virocati. Tena vuttaṃ –

如此，他在三十三天转生后，享受天界福报。在我们世尊的时代，有一位名叫因陀迦(Indaka)的年轻人，对具寿阿那律尊者心生欢喜，在尊者乞食时供养了一勺饭食。后来他命终时，由于福田功德的威力，转生到三十三天成为具有大神通、大威力的天子，以天界的色等十种事物胜过安古罗(Aṅkura)天子而大放光明。因此说：

314.

314.

‘‘Kaṭacchubhikkhaṃ datvāna, anuruddhassa indako;

So hitvā mānusaṃ dehaṃ, tāvatiṃsūpago ahu.

“因陀迦施阿那律，一勺之食；舍此凡俗身，转生三十三天。

315.

315.

‘‘Dasahi ṭhānehi aṅkuraṃ, indako atirocati;

Rūpe sadde rase gandhe, phoṭṭhabbe ca manorame.

“因陀迦以十处胜过安古罗：在悦意的色、声、味、香、触，

316.

316.

‘‘Āyunā yasasā ceva, vaṇṇena ca sukhena ca;

Ādhipaccena aṅkuraṃ, indako atirocatī’’ti.

“在寿、名声、色、乐，以及主权方面，因陀迦胜过安古罗。”

314-5. Tattha rūpeti rūpahetu, attano rūpasampattinimittanti attho. Saddetiādīsupi eseva nayo. Āyunāti jīvitena. Nanu ca devānaṃ jīvitaṃ paricchinnappamāṇaṃ vuttaṃ. Saccaṃ vuttaṃ, taṃ pana yebhuyyavasena. Tathā hi ekaccānaṃ devānaṃ yogavipattiādinā antarāmaraṇaṃ hotiyeva. Indako pana tisso vassakoṭiyo saṭṭhi ca vassasahassāni paripūretiyeva. Tena vuttaṃ ‘‘āyunā atirocatī’’ti. Yasasāti mahatiyā parivārasampattiyā. Vaṇṇenāti saṇṭhānasampattiyā. Vaṇṇadhātusampadā pana ‘‘rūpe’’ti iminā vuttāyeva. Ādhipaccenāti issariyena.

314-5. 此处“色”指以色为因，意思是自身色相圆满的象征。“声”等也一样。“寿”指寿命。难道诸天的寿命不是有固定限度的吗？确实说过有，但那是就大多数而言。因为有些天人因修行失误等原因而中途死亡。然而因陀迦能够圆满三千万又六万年的寿命。因此说“以寿超胜”。“名声”指以广大的眷属圆满。“色”指形体圆满。色泽的圆满已经在“色”中说过了。“主权”指自在力。

Evaṃ aṅkure ca indake ca tāvatiṃsesu nibbattitvā dibbasampattiṃ anubhavantesu amhākaṃ bhagavā abhisambodhito sattame saṃvacchare āsāḷhipuṇṇamāyaṃ [Pg.128] sāvatthinagaradvāre kaṇḍambarukkhamūle yamakapāṭihāriyaṃ katvā anukkamena tipadavikkamena tāvatiṃsabhavanaṃ gantvā pāricchattakamūle paṇḍukambalasilāyaṃ yugandharapabbate bālasūriyo viya virocamāno dasahi lokadhātūhi sannipatitāya devabrahmaparisāya jutiṃ attano sarīrappabhāya abhibhavanto abhidhammaṃ desetuṃ nisinno avidūre nisinnaṃ indakaṃ, dvādasayojanantare nisinnaṃ aṅkurañca disvā dakkhiṇeyyasampattivibhāvanatthaṃ –

当安古罗和因陀迦转生到三十三天享受天界福乐时，我们的世尊在证悟后的第七年萨哈(Āsāḷhi)月满月时，于舍卫城(Sāvatthī)门口的揵陀芒果树(Kaṇḍambarukkha)下示现双神变，然后次第以三步行到三十三天，坐在巴瑞恰达树下的般度甘巴拉石(Paṇḍukambalasilā)座上，在持双山上如初升的太阳般大放光明，以自身的光芒胜过从十方世界聚集而来的天神与梵天众的光芒，为了开示阿毗达摩而坐下。他看见坐在不远处的因陀迦，以及坐在十二由旬外的安古罗，为了阐明福田的圆满——

‘‘Mahādānaṃ tayā dinnaṃ, aṅkura dīghamantaraṃ;

Atidūre nisinnosi, āgaccha mama santike’’ti. –

“安古罗，你曾长久地布施大供养；你坐得太远了，请到我近旁来。”

Gāthamāha. Taṃ sutvā aṅkuro ‘‘bhagavā mayā cirakālaṃ bahuṃ deyyadhammaṃ pariccajitvā pavattitampi mahādānaṃ dakkhiṇeyyasampattivirahena akhette vuttabījaṃ viya na uḷāraphalaṃ ahosi, indakassa pana kaṭacchubhikkhādānampi dakkhiṇeyyasampattiyā sukhette vuttabījaṃ viya ativiya uḷāraphalaṃ jāta’’nti āha. Tamatthaṃ dassente saṅgītikārā –

佛陀说了偈语。安古罗听后说：“世尊，我长久以来舍弃了很多布施之物，即使进行了盛大的布施，但由于福田不圆满，就像种子撒在贫瘠的土地上一样，没有获得丰硕的果实；而因陀迦施舍一勺食物，由于福田的圆满，就像种子撒在肥沃的土地上一样，产生了非常丰硕的果实。”为了阐明这个意义，结集者们说——

317.

317.

‘‘Tāvatiṃse yadā buddho, silāyaṃ paṇḍukambale;

Pāricchattayamūlamhi, vihāsi purisuttamo.

“当佛陀、人中至尊，住在三十三天，在般度甘巴拉石上，巴瑞恰达树下时，

318.

318.

‘‘Dasasu lokadhātūsu, sannipatitvāna devatā;

Payirupāsanti sambuddhaṃ, vasantaṃ nagamuddhani.

“诸天从十方世界，聚集而来；围绕侍奉着佛陀，他安住在山顶。

319.

319.

‘‘Na koci devo vaṇṇena, sambuddhaṃ atirocati;

Sabbe deve atikkamma, sambuddhova virocati.

“没有天神在色泽上能胜过佛陀；超越所有天神，唯有佛陀大放光明。

320.

320.

‘‘Yojanāni dasa dve ca, aṅkuroyaṃ tadā ahu;

Avidūreva buddhassa, indako atirocati.

“那时安古罗在十二由旬之外；因陀迦则在佛陀不远处，大放光明。

321.

321.

‘‘Oloketvāna sambuddho, aṅkurañcāpi indakaṃ;

Dakkhiṇeyyaṃ sambhāvento, idaṃ vacanamabravi.

“佛陀观察了安古罗和因陀迦，思量着福田的殊胜，说了这些话：

322.

322.

‘‘Mahādānaṃ tayā dinnaṃ, aṅkuraṃ dīghamantaraṃ;

Atidūre nisinnosi, āgaccha mama santike.

“‘安古罗，你曾长久地布施大供养；你坐得太远了，请到我近旁来。’

323.

323.

‘‘Codito [Pg.129] bhāvitattena, aṅkuro idamabravi;

Kiṃ mayhaṃ tena dānena, dakkhiṇeyyena suññataṃ.

“被已修心者所促请，安古罗如此说：‘那布施于我何益？因其缺乏福田。’

324.

324.

‘‘Ayaṃ so indako yakkho, dajjā dānaṃ parittakaṃ;

Atirocati amhehi, cando tāragaṇe yathā.

“‘这位因陀迦夜叉，布施虽少；他却胜过我们，犹如月亮胜过星群。

325.

325.

‘‘Ujjaṅgale yathā khette, bījaṃ bahumpi ropitaṃ;

Na vipulaṃ phalaṃ hoti, napi toseti kassakaṃ.

“‘犹如在贫瘠的田地里，即使播下许多种子，也不会有丰硕的果实，也不能令农夫满意。

326.

326.

‘‘Tatheva dānaṃ bahukaṃ, dussīlesu patiṭṭhitaṃ;

Na vipulaṃ phalaṃ hoti, napi toseti dāyakaṃ.

“同样地，大量的布施，若施予无戒者，也不会有丰硕的果实，也不能令施者满意。

327.

327.

‘‘Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ;

Sammā dhāraṃ pavecchante, phalaṃ tosesi kassakaṃ.

“‘犹如在肥沃的田地里，即使播下少量种子，若能适时降雨，果实也能令农夫满意。

328.

328.

‘‘Tatheva sīlavantesu, guṇavantesu tādisu;

Appakampi kataṃ kāraṃ, puññaṃ hoti mahapphala’’nti. – gāthāyo avocuṃ;

“‘同样地，若施予具戒、具德的如是者，即使所作甚少，也能成为大果报的功德。’——他们说了这些偈颂；

317. Tattha tāvatiṃseti tāvatiṃsabhavane. Silāyaṃ paṇḍukambaleti paṇḍukambalanāmake silāsane purisuttamo buddho yadā vihāsīti yojanā.

317. 此处“三十三天”指三十三天界。“在般度甘巴拉石上”是指佛陀这位人中至尊曾安住在名为般度甘巴拉(Paṇḍukambala)的石座上，这是文句的连接。

318. Dasasu lokadhātūsu, sannipatitvāna devatāti jātikhettasaññitesu dasasu cakkavāḷasahassesu kāmāvacaradevatā brahmadevatā ca buddhassa bhagavato payirupāsanāya dhammassavanatthañca ekato sannipatitvā. Tenāha ‘‘payirupāsanti sambuddhaṃ, vasantaṃ nagamuddhanī’’ti, sinerumuddhanīti attho.

318. “诸天从十方世界聚集而来”是指在名为生处之田的十千世界里，欲界天神和梵天神为了侍奉世尊佛陀并听闻正法而聚集在一起。因此经中说“他们围绕侍奉着正自觉者，他安住在山顶”，意思是安住在须弥山(Sineru)顶。

320. Yojanāni dasa dve ca, aṅkuroyaṃ tadā ahūti ayaṃ yathāvuttacarito aṅkuro tadā satthu sammukhakāle dasa dve yojanāni antaraṃ katvā ahu. Satthu nisinnaṭṭhānato dvādasayojanantare ṭhāne nisinno ahosīti attho.

320. “那时安古罗在十二由旬之外”是指这位行迹如前所述的安古罗(Aṅkura)，当时在导师面前，相隔十二由旬。意思是说，他坐在距离导师座位十二由旬的地方。

323. Codito [Pg.130] bhāvitattenāti pāramiparibhāvitāya ariyamaggabhāvanāya bhāvitattena sammāsambuddhena codito. Kiṃ mayhaṃ tenātiādikā satthu paṭivacanavasena aṅkurena vuttagāthā. Dakkhiṇeyyena suññatanti yaṃ dakkhiṇeyyena suññataṃ rittakaṃ virahitaṃ tadā mama dānaṃ, tasmā ‘‘kiṃ mayhaṃ tenā’’ti attano dānapuññaṃ hīḷento vadati.

323. “被已修习者所劝诫”是指被通过圆满修习波罗蜜的圣道而令心得以修习的正自觉者所劝诫。“我施何所益”等语，是安古罗作为对导师的回答而说的偈颂。“缺乏应供者”是指那缺乏应供者、空无、空虚的布施，是我的布施，因此他贬低自己的布施功德，说“我施何所益”。

324. Yakkhoti devaputto. Dajjāti datvā. Atirocati amhehīti attanā mādisehi ativiya virocati. Hīti vā nipātamattaṃ, amhe atikkamitvā abhibhavitvā virocatīti attho. Yathā kinti āha ‘‘cando tāragaṇe yathā’’ti.

324. “夜叉”是指天子。“应布施”是指布施后。“他超越我们而闪耀”的意思是说他远远胜过像我们这样的人，极其闪耀。“hi”只是一个语气词，意思是超越并胜过我们而闪耀。就像所说的“月亮在星群中那样”。

325-6. Ujjaṅgaleti ativiya thaddhabhūmibhāge. ‘‘Ūsare’’ti keci vadanti. Ropitanti vuttaṃ, vapitvā vā uddharitvā vā puna ropitaṃ. Napi tosetīti na nandayati, appaphalatāya vā tuṭṭhiṃ na janeti. Tathevāti yathā ujjaṅgale khette bahumpi bījaṃ ropitaṃ vipulaphalaṃ uḷāraphalaṃ na hoti, tato eva kassakaṃ na toseti, tathā dussīlesu sīlavirahitesu bahukampi dānaṃ patiṭṭhāpitaṃ vipulaphalaṃ mahapphalaṃ na hoti, tato eva dāyakaṃ na tosetīti attho.

325-6. 三二五至三二六偈：“在贫瘠之地”是指在非常坚硬的土地上。有些人说“在盐碱地”。“种植”是指播种，或者挖出后再重新种植。“也不能令……满意”是指不能使人欢喜，或因果实稀少而不产生满足。正如在贫瘠之地，即使播下很多种子，也不会获得丰硕的果实、巨大的果实，因此不能让农夫满意；同样，对无戒者、无德者所作的大量布施，也不会获得丰硕的果报、大的果报，因此不能令施者满意，这就是其义。

327-8. Yathāpi bhaddaketi gāthādvayassa vattavipariyāyena atthayojanā veditabbā. Tattha sammā dhāraṃ pavecchanteti vuṭṭhidhāraṃ sammadeva pavattente, anvaḍḍhamāsaṃ anudasāhaṃ anupañcāhaṃ deve vassanteti attho. Guṇavantesūti jhānādiguṇayuttesu. Tādisūti iṭṭhādīsu tādilakkhaṇappattesu. Kāranti liṅgavipallāsena vuttaṃ, upakāroti attho. Kīdiso upakāroti āha ‘‘puñña’’nti.

327-8. 三二七至三二八偈：对于以“犹如在良田里”开头的两个偈颂，其意义的连接应当通过颠倒所述的顺序来理解。其中，“若能适时降雨”是指雨水适时降下，意思是天神每半个月、每十天或每五天降雨。“具德者”是指具有禅定等功德的人。“如是者”是指在可喜者等方面已达到如是相者。“所作”(kāraṃ)一词是以性的转换而说，意思是“助益”。问：“是何种助益？”答曰：“功德”。

329.

329.

‘‘Viceyya dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ;

Viceyya dānaṃ datvāna, saggaṃ gacchanti dāyakā.

“应审择后行布施，于此所施果报大；审择布施后行施，施者由此生天界。

330.

330.

‘‘Viceyya dānaṃ sugatappasaṭṭhaṃ, ye dakkhiṇeyyā idha jīvaloke;

Etesu dinnāni mahapphalāni, bījāni vuttāni yathā sukhette’’ti. –

审择布施为善逝所赞叹，于此生命世界有应供者；于彼等所施有大果报，如于良田所播之种子。”

Ayaṃ saṅgītikārehi ṭhapitā gāthā.

这是结集者们所置的偈颂。

329. Tattha [Pg.131] viceyyāti vicinitvā, puññakkhettaṃ paññāya upaparikkhitvā. Sesaṃ sabbattha uttānamevāti.

329. 其中“审择”是指抉择，以智慧审察福田。其余部分在各处皆是显而易见的。

Tayidaṃ aṅkurapetavatthu satthārā tāvatiṃsabhavane dasasahassacakkavāḷadevatānaṃ purato dakkhiṇeyyasampattivibhāvanatthaṃ ‘‘mahādānaṃ tayā dinna’’ntiādinā attanā samuṭṭhāpitaṃ, tattha tayo māse abhidhammaṃ desetvā mahāpavāraṇāya devagaṇaparivuto devadevo devalokato saṅkassanagaraṃ otaritvā anukkamena sāvatthiṃ patvā jetavane viharanto catuparisamajjhe dakkhiṇeyyasampattivibhāvanatthameva ‘‘yassa atthāya gacchāmā’’tiādinā vitthārato desetvā catusaccakathāya desanāya kūṭaṃ gaṇhi. Desanāvasāne tesaṃ anekakoṭipāṇasahassānaṃ dhammābhisamayo ahosīti.

这鸯库罗饿鬼事(Aṅkurapetavatthu)，是导师为了在三十三天(Tāvatiṃsa)，在一万轮围世界的诸天面前，开显应供的圆满，而以“你已作大布施”等偈颂亲自发起的。他在那里宣说阿毗达摩三个月，于大自恣日，为天众所围绕，这位天中之天从天界降临桑咖萨城，次第抵达舍卫城(Sāvatthī)，住在祇陀林。为了在四众当中开显同样的应供圆满，他以“我们为谁之利而去”等偈颂详细开示，并以四圣谛之说令开示达到顶峰。在开示的结尾，有无数亿的生灵证悟了法。

Aṅkurapetavatthuvaṇṇanā niṭṭhitā.

鸯库罗饿鬼事释义 终。

10. Uttaramātupetivatthuvaṇṇanā

10. 乌达拉母饿鬼事释义

Divāvihāragataṃ bhikkhunti idaṃ uttaramātupetivatthu. Tatrāyaṃ atthavibhāvanā – satthari parinibbute paṭhamamahāsaṅgītiyā pavattitāya āyasmā mahākaccāyano dvādasahi bhikkhūhi saddhiṃ kosambiyā avidūre aññatarasmiṃ araññāyatane vihāsi. Tena ca samayena rañño udenassa aññataro amacco kālamakāsi, tena ca pubbe nagare kammantā adhiṭṭhitā ahesuṃ. Atha rājā tassa puttaṃ uttaraṃ nāma māṇavaṃ pakkosāpetvā ‘‘tvañca pitarā adhiṭṭhite kammante samanusāsā’’ti tena ṭhitaṭṭhāne ṭhapesi.

“前往日间住处的比丘”，这是乌达拉母饿鬼事。其义理阐释如下：导师般涅槃后，第一次大结集举行时，具寿摩诃迦旃延与十二位比丘一起，住在憍赏弥附近的一处森林住所。当时，优填王(Udena)的一位大臣去世了，他生前曾管理城中事务。于是国王召来他名为郁多罗(Uttara)的青年儿子，将他安置在父亲的职位上，说：“你也应当管理你父亲所管理的事务。”

So ca sādhūti sampaṭicchitvā ekadivasaṃ nagarapaṭisaṅkharaṇiyānaṃ dārūnaṃ atthāya vaḍḍhakiyo gahetvā araññaṃ gato. Tattha āyasmato mahākaccāyanattherassa vasanaṭṭhānaṃ upagantvā theraṃ tattha paṃsukūlacīvaradharaṃ vivittaṃ nisinnaṃ disvā iriyāpatheyeva pasīditvā katapaṭisanthāro vanditvā ekamantaṃ nisīdi. Thero tassa dhammaṃ kathesi. So dhammaṃ [Pg.132] sutvā ratanattaye sañjātappasādo saraṇesu patiṭṭhāya theraṃ nimantesi – ‘‘adhivāsetha me, bhante, svātanāya bhattaṃ saddhiṃ bhikkhūhi anukampaṃ upādāyā’’ti. Adhivāsesi thero tuṇhībhāvena. So tato nikkhamitvā nagaraṃ gantvā aññesaṃ upāsakānaṃ ācikkhi – ‘‘thero mayā svātanāya nimantito, tumhehipi mama dānaggaṃ āgantabba’’nti.

他应诺“善哉！”后，一日，为了修缮城池所需的木材，他带着木匠们进入森林。他来到具寿摩诃迦旃延长老的住处，见到长老穿着粪扫衣，独自静坐，仅因其威仪便心生净信。他上前问候，行礼后坐于一旁。长老为他开示了法。他听闻法后，于三宝生起净信，安住于归依中，然后邀请长老：“尊者，愿您慈悲，明日与比丘们一同接受我的饭食。”长老默然应允。他便离开那里，回到城里，告诉其他的优婆塞：“我已邀请长老明日前来，你们也应来我的布施处。”

So dutiyadivase kālasseva paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā kālaṃ ārocāpetvā saddhiṃ bhikkhūhi āgacchantassa therassa paccuggamanaṃ katvā vanditvā purakkhatvā gehaṃ pavesesi. Atha mahārahakappiyapaccattharaṇaatthatesu āsanesu there ca bhikkhūsu ca nisinnesu gandhapupphadhūpehi pūjaṃ katvā paṇītena annapānena te santappetvā sañjātappasādo katañjalī anumodanaṃ suṇitvā katabhattānumodane there gacchante pattaṃ gahetvā anugacchanto nagarato nikkhamitvā paṭinivattanto ‘‘bhante, tumhehi niccaṃ mama gehaṃ pavisitabba’’nti yācitvā therassa adhivāsanaṃ ñatvā nivatti. Evaṃ so theraṃ upaṭṭhahanto tassa ovāde patiṭṭhāya sotāpattiphalaṃ pāpuṇi, vihārañca kāresi, sabbe ca attano ñātake sāsane abhippasanne akāsi.

第二天一早，他便准备了精美的嚼食与啖食，并派人告知时间。他前去迎接与比丘们同来的长老，行礼后，恭敬地将他们迎入家中。当长老和比丘们在铺设有贵重适宜铺垫的座位上坐下后，他以香、花、熏香作供养，并以精美的饮食使他们满足。他心生净信，合掌聆听随喜开示。当长老作完饭食随喜开示离去时，他拿着衣钵，跟随长老出城，在返回时恳求道：“尊者，请您务必常来我家。”得知长老应允后，他才返回。就这样，他侍奉长老，安住于其教诫，证得了入流果(sotāpattiphala)，还建造了一座精舍，并使他所有的亲族都对教法生起了净信。

Mātā panassa maccheramalapariyuṭṭhitacittā hutvā evaṃ paribhāsi – ‘‘yaṃ tvaṃ mama anicchantiyā eva samaṇānaṃ annapānaṃ desi, taṃ te paraloke lohitaṃ sampajjatū’’ti. Ekaṃ pana morapiñchakalāpaṃ vihāramahadivase diyyamānaṃ anujāni. Sā kālaṃ katvā petayoniyaṃ uppajji, morapiñchakalāpadānānumodanena panassā kesā nīlā siniddhā vellitaggā sukhumā dīghā ca ahesuṃ. Sā yadā gaṅgānadiṃ ‘‘pānīyaṃ pivissāmī’’ti otarati, tadā nadī lohitapūrā hoti. Sā pañcapaṇṇāsa vassāni khuppipāsābhibhūtā vicaritvā ekadivasaṃ kaṅkhārevatattheraṃ gaṅgāya tīre divāvihāraṃ nisinnaṃ disvā attānaṃ attano kesehi paṭicchādetvā upasaṅkamitvā pānīyaṃ yāci. Taṃ sandhāya vuttaṃ –

然而，其母心为悭吝之垢所染，如是辱骂道：“你违我意，布施饮食予诸沙门，愿此于来世为你变成血！”唯有一次在寺院的大节日里，她随喜了一束孔雀羽的布施。她死后投生于饿鬼道，但因随喜布施孔雀羽之故，其发青黑、光滑、发梢卷曲、细长而柔软。每当她下到恒河(Gaṅgā)想喝水时，河水就充满了血。她饱受饥渴折磨，游荡了五十五年。一日，她看见堪可瑞瓦达(Kaṅkhārevata)长老于恒河岸边日住而坐，便以己发蔽体，上前乞求饮水。针对此事而说：

331.

331.

‘‘Divāvihāragataṃ bhikkhuṃ, gaṅgātīre nisinnakaṃ;

Taṃ petī upasaṅkamma, dubbaṇṇā bhīrudassanā.

“一位比丘于恒河岸边日住而坐，一女饿鬼走近于他，其容色丑陋，样貌可怖。”

332.

332.

‘‘Kesā [Pg.133] cassā atidīghā, yāvabhūmāvalambare;

Kesehi sā paṭicchannā, samaṇaṃ etadabravī’’ti. –

“其发极长，垂及地面；彼以发蔽体，对沙门如是说：”

Imā dve gāthā saṅgītikārakehi idha ādito ṭhapitā.

此二偈为结集者初置于此。

Tattha bhīrudassanāti bhayānakadassanā. ‘‘Ruddadassanā’’ti vā pāṭho, bībhacchabhāriyadassanāti attho. Yāvabhūmāvalambareti yāva bhūmi, tāva olambanti. Pubbe ‘‘bhikkhu’’nti ca pacchā ‘‘samaṇa’’nti ca kaṅkhārevatattherameva sandhāya vuttaṃ.

其中，“样貌可怖”(bhīrudassanā)意为样貌令人恐惧。或有读为“样貌凶恶”(ruddadassanā)，其义为样貌令人厌恶、可怕。“垂及地面”(yāvabhūmāvalambare)意为垂至地面。前文所说“比丘”与后文所说“沙门”，皆是指堪可瑞瓦达长老。

Sā pana petī theraṃ upasaṅkamitvā pānīyaṃ yācantī –

彼女鬼走近长老，乞求饮水而说：

333.

333.

‘‘Pañcapaṇṇāsa vassāni, yato kālakatā ahaṃ;

Nābhijānāmi bhuttaṃ vā, pītaṃ vā pana pāniyaṃ;

Dehi tvaṃ pāniyaṃ bhante, tasitā pāniyāya me’’ti. – imaṃ gāthamāha;

她说了这首偈颂：“自我命终以来，已五十五年；不曾忆起吃过食物或喝过水。尊者，请给我水，我为干渴所苦！”

333. Tattha nābhijānāmi bhuttaṃ vāti evaṃ dīghamantare kāle bhojanaṃ bhuttaṃ vā pānīyaṃ pītaṃ vā nābhijānāmi, na bhuttaṃ na pītanti attho. Tasitāti pipāsitā. Pāniyāyāti pānīyatthāya āhiṇḍantiyā me pānīyaṃ dehi, bhanteti yojanā.

333. 其中，“不曾忆起吃过”(nābhijānāmi bhuttaṃ vā)是说：在如此长的时间里，我不曾忆起吃过食物或喝过水，其义为未曾吃喝。“为干渴所苦”(tasitā)意为口渴。“为水”(pāniyāya)应与“尊者，请给我水”(pānīyaṃ dehi, bhante)连结，意为：“我为求水而游荡，请给我水”。

Ito paraṃ –

此后：

334.

334.

‘‘Ayaṃ sītodikā gaṅgā, himavantato sandati;

Piva etto gahetvāna, kiṃ maṃ yācasi pāniyaṃ.

“此清凉恒河，源自雪山(Himavanta)；你可从中取饮，为何向我乞求？”

335.

335.

‘‘Sacāhaṃ bhante gaṅgāya, sayaṃ gaṇhāmi pāniyaṃ;

Lohitaṃ me parivattati, tasmā yācāmi pāniyaṃ.

“尊者，若我亲自从恒河取水，水于我即变为血，因此我才向您乞求饮水。”

336.

336.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, gaṅgā te hoti lohitaṃ.

“你以身、语、意造作了什么恶作(dukkaṭa)？由于何业的果报，恒河于你竟变为血？”

337.

337.

‘‘Putto me uttaro nāma, saddho āsi upāsako;

So ca mayhaṃ akāmāya, samaṇānaṃ pavecchati.

“我有一子，名为郁多罗(Uttara)，他是一位有信的优婆塞。他违背我的意愿，布施给诸沙门。”

338.

338.

‘‘Cīvaraṃ [Pg.134] piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Tamahaṃ paribhāsāmi, maccherena upaddutā.

“（他布施）衣、食、资具与卧坐具；我因被悭吝所恼，而辱骂他。”

339.

339.

‘‘Yaṃ tvaṃ mayhaṃ akāmāya, samaṇānaṃ pavecchasi;

Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ.

“‘你违背我的意愿，布施给诸沙门衣、食、资具与卧坐具。

340.

340.

‘‘Etaṃ te paralokasmiṃ, lohitaṃ hotu uttara;

Tassakammavipākena, gaṅgā me hoti lohita’’nti. –

“‘郁多罗，愿此于来世为你变成血！’——由于那项业的果报，恒河于我竟变为血。”

Imā therassa ca petiyā ca vacanapaṭivacanagāthā.

此为长老与女鬼的问答偈。

334. Tattha himavantatoti mahato himassa atthitāya ‘‘himavā’’ti laddhanāmato pabbatarājato. Sandatīti pavattati. Ettoti ito mahāgaṅgāto. Kinti kasmā maṃ yācasi pānīyaṃ, gaṅgānadiṃ otaritvā yathāruci pivāti dasseti.

334. 其中，“雪山”(himavanta)是指因有大量积雪(mahā hima)而得名“Himavā”的山王。“流自”(sandati)意为流淌。“从这里”(etto)意为从这条大恒河。“为何”(kiṃ)是表示：你为何向我乞求饮水？你可以下到恒河中随意饮用。

335. Lohitaṃ me parivattatīti udakaṃ sandamānaṃ mayhaṃ pāpakammaphalena lohitaṃ hutvā parivattati pariṇamati, tāya gahitamattaṃ udakaṃ lohitaṃ jāyati.

335. “于我即变为血”(lohitaṃ me parivattati)是说：由于我恶业的果报，流淌的水变为血而转化；只要她一取水，水即变为血。

337-40. Mayhaṃ akāmāyāti mama anicchantiyā. Pavecchatīti deti. Paccayanti gilānapaccayaṃ. Etanti yaṃ etaṃ cīvarādikaṃ paccayajātaṃ samaṇānaṃ pavecchasi desi, etaṃ te paralokasmiṃ lohitaṃ hotu uttarāti abhisapanavasena kataṃ pāpakammaṃ, tassa vipākenāti yojanā.

337-40. “违背我的意愿”(mayhaṃ akāmāya)意为我不愿意。“布施”(pavecchati)意为给予。“资具”(paccayaṃ)意为病者资具。“此”(etaṃ)是说，“郁多罗，愿你布施给诸沙门的这些衣等资具，于来世为你变成血”，这是以诅咒的方式所造的恶业，应与“由于那项业的果报”相连结。

Athāyasmā revato taṃ petiṃ uddissa bhikkhusaṅghassa pānīyaṃ adāsi, piṇḍāya caritvā bhattaṃ gahetvā bhikkhūnamadāsi, saṅkārakūṭādito paṃsukūlaṃ gahetvā dhovitvā bhisiñca cimilikañca katvā bhikkhūnaṃ adāsi, tena cassā petiyā dibbasampattiyo ahesuṃ. Sā therassa santikaṃ gantvā attanā laddhadibbasampattiṃ therassa dassesi. Thero taṃ pavattiṃ attano santikaṃ upagatānaṃ catunnaṃ parisānaṃ pakāsetvā dhammakathaṃ [Pg.135] kathesi. Tena mahājano sañjātasaṃvego vigatamalamacchero hutvā dānasīlādikusaladhammābhirato ahosīti. Idaṃ pana petavatthu dutiyasaṅgītiyaṃ saṅgahaṃ āruḷhanti daṭṭhabbaṃ.

于是具寿瑞瓦达(Revata)为彼女鬼回向，向比丘僧团布施饮水；托钵乞食后，将食物分给诸比丘；又从垃圾堆中捡来粪扫衣，洗净后做成坐垫和卧具供养诸比丘。因此，彼女鬼获得了天界财富。她来到长老面前，向长老展示自己获得的天界财富。长老将此事告知来到他身边的四众，并为之说法。大众因此生起警醒，去除垢染与悭吝，乐于修习布施、持戒等善法。当知此《饿鬼事》乃于第二次结集时被纳入圣典。

Uttaramātupetivatthuvaṇṇanā niṭṭhitā.

《乌达拉母饿鬼事》释义终。

11. Suttapetavatthuvaṇṇanā

11. 丝饿鬼事释义

Ahaṃ pure pabbajitassa bhikkhunoti idaṃ suttapetavatthu. Tassa kā uppatti? Sāvatthiyā kira avidūre aññatarasmiṃ gāmake amhākaṃ satthari anuppanneyeva sattannaṃ vassasatānaṃ upari aññataro dārako ekaṃ paccekabuddhaṃ upaṭṭhahi. Tassa mātā tasmiṃ vayappatte tassatthāya samānakulato aññataraṃ kuladhītaraṃ ānesi. Vivāhadivaseyeva ca so kumāro sahāyehi saddhiṃ nhāyituṃ gato ahinā daṭṭho kālamakāsi, ‘‘yakkhagāhenā’’tipi vadanti. So paccekabuddhassa upaṭṭhānena bahuṃ kusalakammaṃ katvā ṭhitopi tassā dārikāya paṭibaddhacittatāya vimānapeto hutvā nibbatti, mahiddhiko pana ahosi mahānubhāvo.

“我从前对一位已出家的比丘……”，此为《丝饿鬼事》。其缘起为何？据说，在我们的导师尚未出现之前的七百余年，于舍卫城(Sāvatthī)附近一村庄，某少年曾侍奉一位独觉佛。当他到了适婚年龄时，其母为他从门当户对的家族中带来一位女子。就在婚礼当天，那少年与朋友们去沐浴时被蛇咬死，亦有人说是“被夜叉所执”。他虽因侍奉独觉佛而积累了大量善业，却因对那女子的心有系缚，而转生为天宫饿鬼，然有大神力、大威德。

Atha so taṃ dārikaṃ attano vimānaṃ netukāmo ‘‘kena nu kho upāyena esā diṭṭhadhammavedanīyakammaṃ katvā mayā saddhiṃ idha abhirameyyā’’ti tassā dibbabhogasampattiyā anubhavanahetuṃ vīmaṃsanto paccekabuddhaṃ cīvarakammaṃ karontaṃ disvā manussarūpena gantvā vanditvā ‘‘kiṃ, bhante, suttakena attho atthī’’ti āha. ‘‘Cīvarakammaṃ karomi, upāsakā’’ti. ‘‘Tena hi, bhante, asukasmiṃ ṭhāne suttabhikkhaṃ carathā’’ti tassā dārikāya gehaṃ dassesi. Paccekabuddho tattha gantvā gharadvāre aṭṭhāsi. Atha sā paccekabuddhaṃ tattha ṭhitaṃ disvā pasannamānasā ‘‘suttakena me ayyo atthiko’’ti ñatvā ekaṃ suttaguḷaṃ adāsi. Atha so amanusso manussarūpena tassa dārikāya gharaṃ gantvā tassā mātaraṃ yācitvā tāya saddhiṃ katipāhaṃ vasitvā tassā mātuyā anuggahatthaṃ tasmiṃ gehe sabbabhājanāni hiraññasuvaṇṇassa pūretvā sabbattha upari nāmaṃ likhi ‘‘idaṃ devadattiyaṃ dhanaṃ na kenaci gahetabba’’nti, tañca dārikaṃ gahetvā attano [Pg.136] vimānaṃ agamāsi. Tassā mātā pahūtaṃ dhanaṃ labhitvā attano ñātakānaṃ kapaṇaddhikādinañca datvā attanā ca paribhuñjitvā kālaṃ karontī ‘‘mama dhītā āgacchati ce, idaṃ dhanaṃ dassethā’’ti ñātakānaṃ kathetvā kālamakāsi.

于是那个非人想带那女子回自己的天宫，心想：“用什么方法才能让她造下现法受业，从而和我一起在这里享乐呢？”他为了探寻她能享受天界财富的因缘，看见一位独觉佛正在做袈裟。他就化作人形前去礼拜，问道：“尊者，需要线吗？”独觉佛说：“优婆塞，我在做袈裟。”他说：“那么，尊者，请到某处去乞线吧。”就把那女子的家指给独觉佛看。独觉佛到那里后站在门口。那女子看见独觉佛站在那里，心生净信，知道“尊者需要线”，就给了他一团线。那个非人化作人形来到女子家，向她母亲请求后，与那女子同住了几天。为了帮助她母亲，他把家里所有器皿都装满金银，并在所有器皿上面写上：“这是提婆达妲(Devadattā)的财物，任何人不得取用。”然后带着那女子回到自己的天宫。那女子的母亲得到大量财富后，分给亲戚、贫者与行旅者等，自己也享用。临终时对亲戚说：“如果我女儿回来，请把这些财物给她。”说完就去世了。

Tato sattannaṃ vassasatānaṃ accayena amhākaṃ bhagavati loke uppajjitvā pavattitavaradhammacakke anukkamena sāvatthiyaṃ viharante tassā itthiyā tena amanussena saddhiṃ vasantiyā ukkaṇṭhā uppajji. Sā taṃ ‘‘sādhu, ayyaputta, maṃ sakaññeva gehaṃ paṭinehī’’ti vadantī –

此后，过了七百年，当我们的世尊出现在世间，转动了殊胜的法轮，并次第住在舍卫城(Sāvatthī)时，那位与非人同住的女子心中生起了厌倦。她对那位非人说：“好的，夫君，请带我回我自己的家吧。”说着——

341.

341.

‘‘Ahaṃ pure pabbajitassa bhikkhuno,Suttaṃ adāsiṃ upasaṅkamma yācitā;

Tassa vipāko vipulaphalūpalabbhati,Bahukā ca me uppajjare vatthakoṭiyo.

“我从前走近一位已出家的比丘，应其所求布施了丝线；其果报广大而现前，为我生出了无数种类的衣物。

342.

342.

‘‘Pupphābhikiṇṇaṃ ramitaṃ vimānaṃ, anekacittaṃ naranārisevitaṃ;

Sāhaṃ bhuñjāmi ca pārupāmi ca, pahūtavittā na ca tāva khīyati.

“花朵遍布的悦意天宫，种种奇妙，男女侍奉；我享用且穿着，资财丰足，永不枯竭。

343.

343.

‘‘Tasseva kammassa vipākamanvayā, sukhañca sātañca idhūpalabbhati;

Sāhaṃ gantvā punadeva mānusaṃ, kāhāmi puññāni nayayyaputta ma’’nti. –

“随其业的果报，我于此获得安乐与愉悦；我愿再返人间，行作福德，夫君，请带我去吧。”

Imā gāthā abhāsi.

她说了这些偈颂。

341. Tattha ‘‘pabbajitassa bhikkhuno’’ti idaṃ paccekabuddhaṃ saddhāya vuttaṃ. So hi kāmādimalānaṃ attano santānato anavasesato pabbājitattā pahīnattā paramatthato ‘‘pabbajito’’ti, bhinnakilesattā ‘‘bhikkhū’’ti ca vattabbataṃ arahati. Suttanti kappāsiyasuttaṃ. Upasaṅkammāti mayhaṃ gehaṃ upasaṅkamitvā. Yācitāti ‘‘uddissa ariyā tiṭṭhanti, esā ariyāna yācanā’’ti (jā. 1.7.59) evaṃ vuttāya kāyaviññattipayogasaṅkhātāya bhikkhācariyāya [Pg.137] yācitā. Tassāti tassa suttadānassa. Vipāko vipulaphalūpalabbhatīti vipulaphalo uḷāraudayo mahāudayo vipāko etarahi upalabbhati paccanubhavīyati. Bahukāti anekā. Vatthakoṭiyoti vatthānaṃ koṭiyo, anekasatasahassapabhedāni vatthānīti attho.

341. 此处“于出家比丘”，是怀着信而指独觉佛(paccekabuddha)说的。因为他已从自身相续中毫无遗留地舍弃、断除了欲等诸垢，所以在究竟义上是“出家者”；又因为破除了诸烦恼，故堪称为“比丘”。“线”(suttaṃ)是指棉线(kappāsiyasuttaṃ)。“来到”(upasaṅkamma)意为来到我家。“被乞求”(yācitā)意指如《本生》(Jā.)所说：“圣者为某一目的而站立，此即圣者之乞求”，此处指通过身体表白的方式乞食。“其”(tassa)是指那次的线布施。“其果报广大可得”(vipāko vipulaphalūpalabbhati)意指广大、殊胜、宏大的果报如今可得、可体验。“许多”(bahukā)意为无数。“亿万件衣”(vatthakoṭiyo)意为亿万件衣服，即无数百千种不同的衣服。

342. Anekacittanti nānāvidhacittakammaṃ, anekehi vā muttāmaṇiādīhi ratanehi vicittarūpaṃ. Naranārisevitanti paricārakabhūtehi narehi nārīhi ca upasevitaṃ. Sāhaṃ bhuñjāmīti sā ahaṃ taṃ vimānaṃ paribhuñjāmi. Pārupāmīti anekāsu vatthakoṭīsu icchiticchitaṃ nivāsemi ceva paridahāmi ca. Pahūtavittāti pahūtavittūpakaraṇā mahaddhanā mahābhogā. Na ca tāva khīyatīti tañca vittaṃ na khīyati, na parikkhayaṃ pariyādānaṃ gacchati.

342. “种种奇妙”(anekacittaṃ)意指各种各样的彩绘，或由珍珠、宝石等众多珍宝装饰而成的绚丽形态。“男女侍奉”(naranārisevitaṃ)意指被作为侍从的男人和女人所侍奉。“我享用”(sāhaṃ bhuñjāmi)意指我享用那个天宫。“我穿着”(pārupāmi)意指在亿万件衣物中，随心所欲地穿着下衣和上衣。“资财丰足”(pahūtavittā)意指拥有大量的财富与用具，财富巨大，资用丰饶。“永不竭尽”(na ca tāva khīyati)意指那些财富不会枯竭，不会耗尽，不会完结。

343. Tasseva kammassa vipākamanvayāti tasseva suttadānamayapuññakammassa anvayā paccayā hetubhāvena vipākabhūtaṃ sukhaṃ, iṭṭhamadhurasaṅkhātaṃ sātañca idha imasmiṃ vimāne upalabbhati. Gantvā punadeva mānusanti puna eva manussalokaṃ upagantvā. Kāhāmi puññānīti mayhaṃ sukhavisesanipphādakāni puññāni karissāmi, yesaṃ vā mayā ayaṃ sampatti laddhāti adhippāyo. Nayayyaputta manti, ayyaputta, maṃ manussalokaṃ naya, nehīti attho.

343. “随其业的果报”(tasseva kammassa vipākamanvayā)意指：由于那次布施线所造的福业，以此为缘，以此为因，作为果报的安乐，以及被称为可爱、甜美的愉悦，如今在此天宫中获得。“再返人间”(gantvā punadeva mānusaṃ)意指再次去到人间。“我将行作福德”(kāhāmi puññāni)意指：我将行作能产生殊胜安乐的福德，其意为“我正是通过这些福德才获得此等成就”。“夫君，请带我去”(nayayyaputta maṃ)意指：夫君，请带我到人间去，带我走。

Taṃ sutvā so amanusso tassā paṭibaddhacittatāya anukampāya gamanaṃ anicchanto –

他听闻后，那位非人因对她心生执着与怜悯，不愿她离去——

344.

344.

‘‘Satta tuvaṃ vassasatā idhāgatā,Jiṇṇā ca vuḍḍhā ca tahiṃ bhavissasi;

Sabbeva te kālakatā ca ñātakā,Kiṃ tattha gantvāna ito karissasī’’ti. –

“你来此已有七百年，到那里你将变得衰老年迈；你的亲人都已命终，从这里去到那里又能做什么呢？”

Gāthamāha. Tattha sattāti vibhattilopena niddeso, nissakke vā etaṃ paccattavacanaṃ. Vassasatāti vassasatato, sattahi vassasatehi uddhaṃ tuvaṃ idhāgatā imaṃ vimānaṃ āgatā, idhāgatāya tuyhaṃ satta vassasatāni [Pg.138] hontīti attho. Jiṇṇā ca vuḍḍhā ca tahiṃ bhavissasīti idha dibbehi utuāhārehi upathambhitattabhāvā kammānubhāvena ettakaṃ kālaṃ daharākāreneva ṭhitā. Ito pana gatā kammassa ca parikkhīṇattā manussānañca utuāhāravasena jarājiṇṇā vayovuḍḍhā ca tahiṃ manussaloke bhavissasi. Kinti? Sabbeva te kālakatā ca ñātakāti dīghassa addhuno gatattā tava ñātayopi sabbe eva matā, tasmā ito devalokato tattha manussalokaṃ gantvā kiṃ karissasi, avasesampi āyuñca idheva khepehi, idha vasāhīti adhippāyo.

他说了此偈。此处“七”(satta)，是省略了格变化的表述，或者是无主格的反身语态。“七百年”(satta vassasatā)意为过了七百年。你来到此天宫已超过七百年，意思是，对来到此处的你而言，已经过了七百年。“到那里你将变得衰老年迈”(jiṇṇā ca vuḍḍhā ca tahiṃ bhavissasi)意指：在此处，由于有天界的时令食物资养身体，并以业的威力，你才能这么长时间保持年轻的样貌。但若离开此处，由于业已耗尽，并受人间时令食物的影响，你在那人间将会变得衰朽年迈。为何呢？“你的亲人都已命终”(sabbeva te kālakatā ca ñātakā)意指：由于漫长的时间已经过去，你的亲人都已死去。因此，从这天界去到那人间又能做什么呢？把剩余的寿命也在这里用尽，就住在这里吧——此即其意。

Evaṃ tena vuttā sā tassa vacanaṃ asaddahantī punadeva –

被他这样告知后，她不相信他的话，又再次说道——

345.

345.

‘‘Satteva vassāni idhāgatāya me, dibbañca sukhañca samappitāya;

Sāhaṃ gantvā punadeva mānusaṃ, kāhāmi puññāni nayayyaputta ma’’nti. –

“我来此地仅七年，具足天界的安乐；我愿再返人间，行作福德，夫君，请带我去吧。”

Gāthamāha. Tattha satteva vassāni idhāgatāya meti, ayyaputta, mayhaṃ idhāgatāya satteva vassāni maññe vītivattāni. Satta vassasatāni dibbasukhasamappitāya bahumpi kālaṃ gataṃ asallakkhentī evamāha.

她说了此偈。此处“我来此地仅七年”(satteva vassāni idhāgatāya me)意指：“夫君，我来到这里，自觉才过了七年。”她具足天界之乐达七百年之久，却未察觉如此漫长的时间已经过去，所以才这样说。

Evaṃ pana tāya vutto so vimānapeto nānappakāraṃ taṃ anusāsitvā ‘‘tvaṃ idāni sattāhato uttari tattha na jīvissasi, mātuyā te nikkhittaṃ mayā dinnaṃ dhanaṃ atthi, taṃ samaṇabrāhmaṇānaṃ datvā idheva uppattiṃ patthehī’’ti vatvā taṃ bāhāyaṃ gahetvā gāmamajjhe ṭhapetvā ‘‘idhāgate aññepi jane ‘yathābalaṃ puññāni karothā’ti ovadeyyāsī’’ti vatvā gato. Tena vuttaṃ –

于是，那位天宫鬼(vimānapeto)这样对她说，并以各种方式教诫她：“你从现在起七天后将不再存活。我所给予、由你母亲留下的财物还在，你应该把它布施给沙门、婆罗门，并在这里期盼投生。”说完，就抓住她的手臂，把她放在村子中央，说：“当有其他人来到这里时，你也要劝告他们‘要尽自己的能力行善’”。说完就离开了。因此说——

346.

346.

‘‘So taṃ gahetvāna pasayha bāhāyaṃ, paccānayitvāna theriṃ sudubbalaṃ;

Vajjesi ‘aññampi janaṃ idhāgataṃ, karotha puññāni sukhūpalabbhatī’’’ti.

他强行抓住那非常衰弱的老妇的手臂，将她带了回来，并嘱咐道：“也告诉其他来此之人：你们要行善，幸福是可以获得的。”

Tattha soti so vimānapeto. Tanti taṃ itthiṃ. Gahetvāna pasayha bāhāyanti pasayha netā viya bāhāyaṃ taṃ gahetvā. Paccānayitvānāti [Pg.139] tassā jātasaṃvuḍḍhagāmaṃ punadeva ānayitvā. Therinti thāvariṃ, jiṇṇaṃ vuḍḍhanti attho. Sudubbalanti jarājiṇṇatāya eva suṭṭhu dubbalaṃ. Sā kira tato vimānato apagamanasamanantarameva jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā ahosi. Vajjesīti vadeyyāsi. Vattabbavacanākārañca dassetuṃ ‘‘aññampi jana’’ntiādi vuttaṃ. Tassattho – bhadde, tvampi puññaṃ kareyyāsi, aññampi janaṃ idha tava dassanatthāya āgataṃ ‘‘bhadramukhā, ādittaṃ sīsaṃ vā celaṃ vā ajjhupekkhitvāpi dānasīlādīni puññāni karothāti, kate ca puññe ekaṃseneva tassa phalabhūtaṃ sukhaṃ upalabbhati, na ettha saṃsayo kātabbo’’ti vadeyyāsi ovadeyyāsīti.

其中，“so”（他）是指那位天宫鬼。“taṃ”（她）是指那位女子。“gahetvāna pasayha bāhāyaṃ”（强行抓住手臂）意为像强行带走人一般，抓住她的手臂。“paccānayitvāna”（带回来）是把她再次带回到她出生和长大的村庄。“theri”（老妇）是年老、衰老、上了年纪之意。“sudubbalaṃ”（非常衰弱）是因年老体衰而非常虚弱。据说她从天宫离开后，立刻就变得衰老、年迈、老态龙钟，步入老年。“vajjesi”（你应说）是说你应该说。为展示应说之话语，故说“aññampi janaṃ”（其他的人）等。其义为：贤淑的女子啊，你也应行善，也应对为见你而来此的其他人说：“贤善之人啊，纵使头或衣燃，亦应不顾，而去行布施、持戒等善行。行善之后，必能获得其果报之乐，于此不应有任何怀疑。”你应如是说，如是劝诫。

Evañca vatvā tasmiṃ gate sā itthī attano ñātakānaṃ vasanaṭṭhānaṃ gantvā tesaṃ attānaṃ jānāpetvā tehi niyyāditadhanaṃ gahetvā samaṇabrāhmaṇānaṃ dānaṃ dentī attano santikaṃ āgatāgatānaṃ –

他这样说了之后就离开了，那个女人去了自己亲戚居住的地方，向他们表明了自己的身份，拿了他们交还的钱财，布施给沙门、婆罗门，并对来到她身边的每一个人——

347.

347.

‘‘Diṭṭhā mayā akatena sādhunā, petā vihaññanti tatheva manussā;

Kammañca katvā sukhavedanīyaṃ, devā manussā ca sukhe ṭhitā pajā’’ti. –

“我曾见到，因未行善，饿鬼与人同样受折磨；而造作了能感受乐的业后，天与人，众生皆住于乐。”

Gāthāya ovādamadāsi.

她以偈颂给予了教诲。

Tattha akatenāti anibbattitena attanā anupacitena. Sādhunāti kusalakammena, itthambhūtalakkhaṇe karaṇavacanaṃ. Vihaññantīti vighātaṃ āpajjanti. Sukhavedanīyanti sukhavipākaṃ puññakammaṃ. Sukhe ṭhitāti sukhe patiṭṭhitā. ‘‘Sukhedhitā’’ti vā pāṭho, sukhena abhivuḍḍhā phītāti attho. Ayañhettha adhippāyo – yathā petā tatheva manussā akatena kusalena, katena ca akusalena vihaññamānā khuppipāsādinā vighātaṃ āpajjantā mahādukkhaṃ anubhavantā diṭṭhā mayā. Sukhavedanīyaṃ pana kammaṃ katvā tena katena kusalakammena, akatena ca akusalakammena devamanussapariyāpannā pajā sukhe ṭhitā diṭṭhā mayā, attapaccakkhametaṃ, tasmā pāpaṃ dūratova parivajjentā puññakiriyāya yuttapayuttā hothāti.

其中，“akatena”（未造作）是指未由自己产生、未由自己积累。“sādhunā”（以善）是指以善业，此为表性质之具格。“vihaññanti”（受折磨）是指遭受苦恼。“sukhavedanīyaṃ”（能感受乐的）是指有乐果报的福业。“sukhe ṭhitā”（住于乐）是指安立于乐。或有读作“sukhedhitā”（由乐增长），意思是因快乐而增长、兴盛。此中意趣为：我曾亲见，饿鬼与人一般，因未行善业而行不善业，为饥渴等所恼，遭受巨大痛苦。又亲见，行了能感乐之业后，因行此善业、未行不善业，属于天界与人界的众生皆安住于乐。此乃我亲身所证，是故你们应当远离诸恶，致力于行善。

Evaṃ pana ovādaṃ dentī samaṇabrāhmaṇādīnaṃ sattāhaṃ mahādānaṃ pavattetvā sattame divase kālaṃ katvā tāvatiṃsesu nibbatti. Bhikkhū taṃ pavattiṃ bhagavato ārocesuṃ. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya [Pg.140] dhammaṃ desesi, visesato ca paccekabuddhesu pavattitadānassa mahapphalataṃ mahānisaṃsatañca pakāsesi. Taṃ sutvā mahājano vigatamalamacchero dānādipuññābhirato ahosīti.

她这样给予教诫，并对沙门、婆罗门等人连续七天举行盛大的布施，于第七天命终，投生到三十三天(Tāvatiṃsa)。比丘们将此事禀告世尊。世尊以此事为缘起，为聚集的会众开示了法，并特别阐明了对辟支佛(paccekabuddha)所作布施的大果报与大利益。听闻之后，大众都离除了悭吝之垢，乐于行持布施等福德。

Suttapetavatthuvaṇṇanā niṭṭhitā.

织工饿鬼事释义终。

12. Kaṇṇamuṇḍapetivatthuvaṇṇanā

12. 无耳女鬼事释义

Soṇṇasopānaphalakāti idaṃ satthari sāvatthiyaṃ viharante kaṇṇamuṇḍapetiṃ ārabbha vuttaṃ. Atīte kira kassapabuddhakāle kimilanagare aññataro upāsako sotāpanno pañcahi upāsakasatehi saddhiṃ samānacchando hutvā ārāmaropanasetubandhanacaṅkamanakaraṇādīsu puññakammesu pasuto hutvā viharanto saṅghassa vihāraṃ kāretvā tehi saddhiṃ kālena kālaṃ vihāraṃ gacchati. Tesaṃ bhariyāyopi upāsikā hutvā aññamaññaṃ samaggā mālāgandhavilepanādihatthā kālena kālaṃ vihāraṃ gacchantiyo antarāmagge ārāmasabhādīsu vissamitvā gacchanti.

此乃世尊住于舍卫城(Sāvatthī)时，就无耳女鬼之事而说。据说，于过去迦叶(Kassapa)佛时，在金毗罗(Kimila)城，有一位优婆塞是入流者。他与五百位优婆塞志同道合，热心于种植园林、建造桥梁、修筑经行处等福业，并为僧团建造了一座寺院，时常与他们一同前往。他们的妻子们也都是优婆夷，彼此和睦，手持花环、香料、涂香等物，也时常一同前往寺院，在路上的园林、会堂等地歇息后再走。

Athekadivasaṃ katipayā dhuttā ekissā sabhāya sannisinnā tāsu tattha vissamitvā gatāsu tāsaṃ rūpasampattiṃ disvā paṭibaddhacittā hutvā tāsaṃ sīlācāraguṇasampannataṃ ñatvā kathaṃ samuṭṭhāpesuṃ ‘‘ko etāsu ekissāpi sīlabhedaṃ kātuṃ samattho’’ti. Tattha aññataro ‘‘ahaṃ samattho’’ti āha. Te tena ‘‘sahassena abbhutaṃ karomā’’ti abbhutaṃ akaṃsu. So anekehi upāyehi vāyamamāno tāsu sabhaṃ āgatāsu sumuñcitaṃ sattatantiṃ madhurassaraṃ vīṇaṃ vādento madhureneva sarena kāmapaṭisaṃyuttagītāni gāyanto gītasaddena tāsu aññataraṃ itthiṃ sīlabhedaṃ pāpento aticāriniṃ katvā te dhutte sahassaṃ parājesi. Te sahassaparājitā tassā sāmikassa ārocesuṃ. Sāmiko taṃ pucchi – ‘‘kiṃ tvaṃ evarūpā, yathā te [Pg.141] purisā avocu’’nti. Sā ‘‘nāhaṃ īdisaṃ jānāmī’’ti paṭikkhipitvā tasmiṃ asaddahante samīpe ṭhitaṃ sunakhaṃ dassetvā sapathaṃ akāsi ‘‘sace mayā tādisaṃ pāpakammaṃ kataṃ, ayaṃ chinnakaṇṇo kāḷasunakho tattha tattha bhave jātaṃ maṃ khādatū’’ti. Itarāpi pañcasatā itthiyo taṃ itthiṃ aticāriniṃ jānantī kiṃ ayaṃ tathārūpaṃ pāpaṃ akāsi, udāhu nākāsī’’ti coditā ‘‘na mayaṃ evarūpaṃ jānāmā’’ti musā vatvā ‘‘sace mayaṃ jānāma, bhave bhave etissāyeva dāsiyo bhaveyyāmā’’ti sapathaṃ akaṃsu.

有一天，一些浪荡子聚集在一间会堂里。当那些女子在那里歇息后离去时，他们看见她们的美貌，心生爱慕。又得知她们戒行与品德圆满，便发起话题：“谁能破坏她们中任何一人的戒行呢？”其中一人说：“我能。”他们便与他下了一千钱的赌注。那人想尽办法，当那些女子来到会堂时，他弹奏着调好音的七弦琴(vīṇa)，用甜美的声音唱着与情欲相关的歌曲。他用歌声引诱了其中一位女子，使她破了戒，行了邪淫，从而赢了那些浪荡子一千钱。那些输了一千钱的人，便去向那女子的丈夫告发。丈夫问她：“你是否如那些人所说的那样？”她否认道：“我不知道这样的事。”当丈夫不信时，她指着身边的一条狗发誓说：“如果我做了那样的恶业，愿这只断耳黑狗在我未来的每一生都来吞食我。”另外那五百名女子，虽然明知那女子行了邪淫，但在被质问“她是否做了那样的恶业”时，却说谎道：“我们不知道这样的事。”并发誓说：“如果我们知道，愿我们生生世世都做她的婢女。”

Atha sā aticārinī itthī teneva vippaṭisārena ḍayhamānahadayā sussitvā na cireneva kālaṃ katvā himavati pabbatarāje sattannaṃ mahāsarānaṃ aññatarassa kaṇṇamuṇḍadahassa tīre vimānapetī hutvā nibbatti. Vimānasāmantā cassā kammavipākānubhavanayoggā ekā pokkharaṇī nibbatti. Sesā ca pañcasatā itthiyo kālaṃ katvā sapathakammavasena tassāyeva dāsiyo hutvā nibbattiṃsu. Sā tattha pubbe katassa puññakammassa phalena divasabhāgaṃ dibbasampattiṃ anubhavitvā aḍḍharatte pāpakammabalasañcoditā sayanato uṭṭhahitvā pokkharaṇitīraṃ gacchati. Tattha gataṃ gajapotakappamāṇo eko kāḷasunakho bheravarūpo chinnakaṇṇo tikhiṇāyatakathinadāṭho suvipphulitakhadiraṅgārapuñjasadisanayano nirantarappavattavijjulatāsaṅghātasadisajivho kathinatikhiṇanakho kharāyatadubbaṇṇalomo tato āgantvā taṃ bhūmiyaṃ nipātetvā atisayajighacchābhibhūto viya pasayha khādanto aṭṭhisaṅkhalikamattaṃ katvā dantehi gahetvā pokkharaṇiyaṃ khipitvā antaradhāyati. Sā ca tattha pakkhittasamanantarameva pakatirūpadhārinī hutvā vimānaṃ abhiruyha sayane nipajjati. Itarā pana tassā dāsabyameva dukkhaṃ anubhavanti. Evaṃ tāsaṃ tattha vasantīnaṃ paññāsādhikāni pañca vassasatāni vītivattāni.

其后，那行邪淫的女子因悔恨而心如火焚，身体日渐憔悴，不久便命终了。她投生在喜马拉雅(Himavanta)山王中七大湖之一的无耳湖(Kaṇṇamuṇḍadaha)畔，成了一位天宫饿鬼(vimānapetī)。在她的天宫附近，也相应地出现了一个莲花池，让她得以体验自己的业报。其余那五百名女子命终后，也因所发的誓言，投生成为她的婢女。她在那里，因往昔所造的福业，白日里享受天界的福报；但到了午夜，便被恶业的力量所驱使，从床上起来，走到莲花池边。当她到达那里时，一只小象般大小的黑狗便从远处跑来，其样子可怖：双耳残缺，獠牙尖长坚硬，双眼犹如一堆烧得通红的炭火，舌头好似不断闪烁的电光，爪子坚硬锋利，毛发粗长丑陋。它将她扑倒在地，仿佛被极度的饥饿所迫，强行啃食她，直到只剩下一具骨架，然后用牙叼起骨架投入莲花池中，随即消失。而她一被投入池中，便立刻恢复原形，登上天宫，躺卧在床上。至于其他女子，则承受着为婢之苦。她们就这样在那里生活了五百五十年。

Atha tāsaṃ purisehi vinā dibbasampattiṃ anubhavantīnaṃ ukkaṇṭhā ahesuṃ. Tattha ca kaṇṇamuṇḍadahato niggatā pabbatavivarena āgantvā gaṅgaṃ nadiṃ anupaviṭṭhā ekā nadī atthi. Tāsañca vasanaṭṭhānasamīpe eko dibbaphalehi ambarukkhehi panasalabujādīhi ca upasobhito ārāmasadiso araññappadeso atthi. Tā evaṃ samacintesuṃ – ‘‘handa, mayaṃ imāni ambaphalāni imissā nadiyā pakkhipissāma, appeva nāma imaṃ phalaṃ disvā phalalobhena [Pg.142] kocideva puriso idhāgaccheyya, tena saddhiṃ ramissāmāti. Tā tathā akaṃsu. Tāhi pana pakkhittāni ambaphalāni kānici tāpasā gaṇhiṃsu, kānici vanacarakā, kānici kākā vilujjiṃsu, kānici tīre laggiṃsu. Ekaṃ pana gaṅgāya sotaṃ patvā anukkamena bārāṇasiṃ sampāpuṇi.

那时，那些没有男人而享受天界福报的女子们心生渴望。在那里，有一条河从无耳湖流出，穿过山间豁口，汇入恒河(Gaṅgā)。在她们居住地附近，有一片像园林一样的森林地带，那里有结着天界果实的芒果树、菠萝蜜树和面包果树等，景色秀美。她们这样想：“来，我们把这些芒果扔进这条河里，或许有人看到这些果实，因贪爱果实而来到这里，我们就可以与他共度欢乐时光了。”她们就这样做了。她们扔下的芒果，有些被苦行者捡走了，有些被林中人捡走了，有些被乌鸦啄食了，有些则搁浅在岸边。只有一个芒果顺着恒河的水流，渐渐地漂到了波罗奈(Bārāṇasī)。

Tena ca samayena bārāṇasirājā lohajālaparikkhitte gaṅgājale nhāyati. Atha taṃ phalaṃ nadisotena vuyhamānaṃ anukkamena āgantvā lohajāle laggi. Taṃ vaṇṇagandharasasampannaṃ mahantaṃ dibbaṃ ambaphalaṃ disvā rājapurisā rañño upanesuṃ. Rājā tassa ekadesaṃ gahetvā vīmaṃsanatthāya ekassa bandhanāgāre ṭhapitassa vajjhacorassa khādituṃ adāsi. So taṃ khāditvā ‘‘deva, mayā evarūpaṃ na khāditapubbaṃ, dibbamidaṃ maññe ambaphala’’nti āha. Rājā punapi tassa ekaṃ khaṇḍaṃ adāsi. So taṃ khāditvā vigatavalitapalito ativiya manohararūpo yobbane ṭhito viya ahosi. Taṃ disvā rājā acchariyabbhutajāto taṃ ambaphalaṃ paribhuñjitvā sarīre visesaṃ labhitvā manusse pucchi – ‘‘kattha evarūpāni dibbaambaphalāni saṃvijjantī’’ti? Manussā evamāhaṃsu – ‘‘himavante kira, deva, pabbatarāje’’ti. ‘‘Sakkā pana tāni ānetu’’nti? ‘‘Vanacarakā, deva, jānantī’’ti.

那时，波罗奈国王在铁网围绕的恒河水中沐浴。这时，那个果实顺着河水漂流而来，粘在了铁网上。侍从们看见这个具足色、香、味的巨大天界芒果，便呈献给国王。国王取了一部分，为了测试，就给监狱里一个被判处死刑的盗贼吃。那人吃后说：“陛下，我从未吃过这样的东西，我想这一定是天界的芒果。”国王又给了他一块。他吃后，皱纹和白发都消失了，变得非常俊美，仿佛回到了青年时代。国王看到这奇迹，大为惊奇，自己也享用了那个芒果，身体得到了特别的改变，便问众人：“如此天界的芒果生长在什么地方？”众人回答说：“陛下，据说在喜马拉雅山王那里。”“能取来吗？”“陛下，林中人知道。”

Rājā vanacarake pakkosāpetvā tesaṃ tamatthaṃ ācikkhitvā tehi sammantetvā dinnassa ekassa vanacarakassa sahassaṃ datvā taṃ vissajjesi – ‘‘gaccha, sīghaṃ taṃ me ambaphalaṃ ānehī’’ti. So taṃ kahāpaṇasahassaṃ puttadārassa datvā pātheyyaṃ gahetvā paṭigaṅgaṃ kaṇṇamuṇḍadahābhimukho gantvā manussapathaṃ atikkamitvā kaṇṇamuṇḍadahato oraṃ saṭṭhiyojanappamāṇe padese ekaṃ tāpasaṃ disvā tena ācikkhitamaggena gacchanto puna tiṃsayojanappamāṇe padese ekaṃ tāpasaṃ disvā, tena ācikkhitamaggena gacchanto puna pannarasayojanappamāṇe ṭhāne aññaṃ tāpasaṃ disvā, tassa attano āgamanakāraṇaṃ kathesi. Tāpaso taṃ anusāsi – ‘‘ito paṭṭhāya imaṃ mahāgaṅgaṃ pahāya imaṃ khuddakanadiṃ nissāya paṭisotaṃ gacchanto yadā pabbatavivaraṃ passasi, tadā rattiyaṃ ukkaṃ gahetvā paviseyyāsi. Ayañca nadī rattiyaṃ nappavattati, tena [Pg.143] te gamanayoggā hoti, katipayayojanātikkamena te ambe passissasī’’ti. So tathā katvā udayante sūriye vividharatanaraṃsijālapajjotitabhūmibhāgaṃ phalabhārāvanatasākhāvitānatarugaṇopasobhitaṃ nānāvidhavihaṅgagaṇūpakūjitaṃ ativiya manoharaṃ ambavanaṃ sampāpuṇi.

国王召来林中人，向他们说明此事，与他们商议后，付给其中一位林中人一千钱币，派遣他道：“去，快为我取来那个芒果。”那人将一千钱币交给妻儿，带上行粮，逆着恒河，朝无耳湖方向走去。他走过人迹所至之处，在距离无耳湖六十由旬的地方看见一位苦行者，便按照他指示的道路前行；又在三十由旬外的地方见到另一位苦行者，再依其指引前行，在十五由旬外的地方见到又一位苦行者，便向他说明自己前来的原因。苦行者教导他道：“从这里开始，你要舍弃这条大恒河，沿着这条小河逆流而上。当你看见山间豁口时，就在夜里举着火把进入。这条河在夜里不流动，因此你正好可以行走，走过数由旬后你就能看见芒果树了。”他依言而行，在太阳升起时，来到一座极其悦意的芒果林，那里的地面因各种宝石的光芒交织而闪耀，成群的树木因果实累累而枝条低垂如华盖，各种鸟群鸣叫不绝。

Atha naṃ tā amanussitthiyo dūratova āgacchantaṃ disvā ‘‘esa mama pariggaho, esa mama pariggaho’’ti upadhāviṃsu. So pana tāhi saddhiṃ tattha dibbasampattiṃ anubhavituṃ yoggassa puññakammassa akatattā tā disvāva bhīto viravanto palāyitvā anukkamena bārāṇasiṃ patvā taṃ pavattiṃ rañño ārocesi. Rājā taṃ sutvā tā itthiyo daṭṭhuṃ ambaphalāni ca paribhuñjituṃ sañjātābhilāso rajjabhāraṃ amaccesu āropetvā migavāpadesena sannaddhadhanukalāpo khaggaṃ bandhitvā katipayamanussaparivāro teneva vanacarakena dassitamaggena gantvā katipayayojanantare ṭhāne manussepi ṭhapetvā vanacarakameva gahetvā anukkamena gantvā tampi tato nivattāpetvā udayante divākare ambavanaṃ pāvisi. Atha naṃ tā itthiyo abhinavauppannamiva devaputtaṃ disvā paccuggantvā ‘‘rājā’’ti ñatvā sañjātasinehabahumānā sakkaccaṃ nhāpetvā dibbehi vatthālaṅkāramālāgandhavilepanehi sumaṇḍitapasādhitaṃ katvā vimānaṃ āropetvā nānaggarasaṃ dibbabhojanaṃ bhojetvā tassa icchānurūpaṃ payirupāsiṃsu.

这时，那些非人女远远看见他走来，就喊着“这是我的所有物，这是我的所有物”跑了过来。但他由于没有造下足以享受那里天界福报的福业，一看见她们就吓得大叫着逃走了，一路逃到波罗奈，把这件事报告了国王。国王听后，生起了想见那些女子和享用芒果的欲望，就把国事托付给大臣们，以狩猎为名，备好弓箭，佩上剑，带着少数随从，由那个林人带路出发。走了数由旬后，国王把随从们留在一个地方，只带着那个林人继续前进，之后也让林人返回，自己在日出时分进入了芒果林。那些女子看见他，就像看见一位新生的天子，上前迎接。认出是国王后，她们生起爱敬之心，恭敬地为他沐浴，用天界的衣、饰物、花鬘、香与涂香为他精心装扮，将他迎入宫殿，用种种上味的天食款待他，并依其意愿侍奉。

Atha diyaḍḍhavassasate atikkante rājā aḍḍharattisamaye uṭṭhahitvā nisinno taṃ aticāriniṃ petiṃ pokkharaṇitīraṃ gacchantiṃ disvā ‘‘kiṃ nu kho esā imāya velāya gacchatī’’ti vīmaṃsitukāmo anubandhi. Atha naṃ tattha gataṃ sunakhena khajjamānaṃ disvā ‘‘kiṃ nu kho ida’’nti ajānanto tayo ca divase vīmaṃsitvā ‘‘eso etissā paccāmitto bhavissatī’’ti nisitena usunā vijjhitvā jīvitā voropetvā tañca itthiṃ pothetvā pokkharaṇiṃ otāretvā paṭiladdhapurimarūpaṃ disvā –

于是，经过一百五十年后，国王在半夜起身而坐，看见那个行为不轨的饿鬼女走向莲池边，心想：“她这个时候要去哪里呢？”他想一探究竟，便尾随其后。到了那里，看见她正被一只狗啃食，不知是何缘故，思虑了三日后，心想：“这只狗必定是她的仇敌”，便用利箭射杀了它，夺其性命，又击打那妇人，将其投入莲池中，见她恢复了旧貌——

348.

348.

‘‘Soṇṇasopānaphalakā[Pg.144], soṇṇavālukasanthatā;

Tattha sogandhiyā vaggū, sucigandhā manoramā.

“金阶金板，金沙遍地；彼处香莲美，清香甚怡人。

349.

349.

‘‘Nānārukkhehi sañchannā, nānāgandhasameritā;

Nānāpadumasañchannā, puṇḍarīkasamotatā.

“为众树所覆盖，为众香所吹送；为众莲所遍布，为白莲所满覆。

350.

350.

‘‘Surabhiṃ sampavāyanti, manuññā māluteritā;

Haṃsakoñcābhirudā ca, cakkavakkābhikūjitā.

“怡人香气随风飘送；鹅、鹤齐鸣，鸳鸯啼唱。

351.

351.

‘‘Nānādijagaṇākiṇṇā, nānāsaragaṇāyutā;

Nānāphaladharā rukkhā, nānāpupphadharā vanā.

“众鸟群集，众声和鸣；众果树木，众花林苑。

352.

352.

‘‘Na manussesu īdisaṃ, nagaraṃ yādisaṃ idaṃ;

Pāsādā bahukā tuyhaṃ, sovaṇṇarūpiyāmayā;

Daddallamānā ābhenti, samantā caturo disā.

“人间无有城，能与此城比；汝有众多宫殿，由金银所成；光辉闪耀，照亮四方。

353.

353.

‘‘Pañca dāsisatā tuyhaṃ, yā temā paricārikā;

Tā kambukāyūradharā, kañcanāveḷabhūsitā.

“汝有五百侍女，彼等皆为汝之侍者；彼等佩戴螺钏，以金饰发。

354.

354.

‘‘Pallaṅkā bahukā tuyhaṃ, sovaṇṇarūpiyāmayā;

Kadalimigasañchannā, sajjā gonakasanthatā.

“汝有众多床座，金银所造；覆以羚羊之皮，铺设长毛地毯。

355.

355.

‘‘Yattha tuvaṃ vāsūpagatā, sabbakāmasamiddhinī;

Sampattāyaḍḍharattāya, tato uṭṭhāya gacchasi.

“汝于彼处安住，一切欲乐具足；每至半夜时分，汝从彼处起身离去。

356.

356.

‘‘Uyyānabhūmiṃ gantvāna, pokkharaññā samantato;

Tassā tīre tuvaṃ ṭhāsi, harite saddale subhe.

“汝至环绕莲池的园林，立于其岸，于青翠美好的草地上。

357.

357.

‘‘Tato te kaṇṇamuṇḍo sunakho, aṅgamaṅgāni khādati;

Yadā ca khāyitā āsi, aṭṭhisaṅkhalikā katā;

Ogāhasi pokkharaṇiṃ, hoti kāyo yathā pure.

“彼时，一头秃耳犬啃噬汝之肢体；当汝被啃食殆尽，只剩骨链时；汝入莲池，身体复如从前。

358.

358.

‘‘Tato tvaṃ aṅgapaccaṅgī, sucāru piyadassanā;

Vatthena pārupitvāna, āyāsi mama santikaṃ.

“彼时汝肢体圆满，美丽喜见；以衣覆盖，来到我身边。

359.

359.

‘‘Kiṃ [Pg.145] nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, kaṇṇamuṇḍo sunakho tava;

Aṅgamaṅgāni khādatī’’ti. –

“汝于身、语、意造何恶作？以何业报，一头秃耳犬啃噬汝之肢体？”

Dvādasahi gāthāhi taṃ tassa pavattiṃ paṭipucchi.

他以十二首偈颂询问她的事情。

348. Tattha soṇṇasopānaphalakāti suvaṇṇamayasopānaphalakā. Soṇṇavālukasanthatāti samantato suvaṇṇamayāhi vālukāhi santhatā. Tatthāti pokkharaṇiyaṃ. Sogandhiyāti sogandhikā. Vaggūti sundarā rucirā. Sucigandhāti manuññagandhā.

348. 此中，“金阶金板”(soṇṇasopānaphalakā)是指黄金所造的阶梯和板。“金沙遍布”(soṇṇavālukasanthatā)是指四周遍布黄金沙。“彼处”(Tattha)是指在莲池中。“芬芳”(Sogandhiyā)是指香莲(sogandhikā)。“美妙”(Vaggū)是指美丽、悦意。“清香”(Sucigandhā)是指怡人的香气。

349. Nānāgandhasameritāti nānāvidhasurabhigandhavasena gandhavāyunā samantato eritā. Nānāpadumasañchannāti nānāvidharattapadumasañchāditasalilatalā. Puṇḍarīkasamotatāti setapadumehi ca samokiṇṇā.

349. “为异香所吹送”(Nānāgandhasameritā)是指由带着各种芬芳香气的风四处吹送。“为众莲所覆盖”(Nānāpadumasañchannā)是指水面为各种红莲所覆盖。“白莲遍布”(Puṇḍarīkasamotatā)是指也遍布着白莲。

350. Surabhiṃ sampavāyantīti sammadeva sugandhaṃ vāyati pokkharaṇīti adhippāyo. Haṃsakoñcābhirudāti haṃsehi ca koñcehi ca abhināditā.

350. “散发芳香”(Surabhiṃ sampavāyanti)是意指莲池确实散发着香气。“鹅鹤齐鸣”(Haṃsakoñcābhirudā)是指充满了鹅与鹤的鸣叫声。

351. Nānādijagaṇākiṇṇāti nānādijagaṇākiṇṇā. Nānāsaragaṇāyutāti nānāvidhavihaṅgamābhirudasamūhayuttā. Nānāphaladharāti nānāvidhaphaladhārino sabbakālaṃ vividhaphalabhāranamitasākhattā. Nānāpupphadharā vanāti nānāvidhasurabhikusumadāyikāni vanānīti attho. Liṅgavipallāsena hi ‘‘vanā’’ti vuttaṃ.

351. “为众鸟群所遍布”(Nānādijagaṇākiṇṇā)是指为众鸟群所遍布。“具足众声群”(Nānāsaragaṇāyutā)是指具足各种鸟类鸣叫之声。“结众果”(Nānāphaladharā)是指结有各种果实，其枝条因总是负荷着各种果实而下垂。“众花林”(Nānāpupphadharā vanā)是意指能开出各种芬芳花朵的林园。此处“vanā”(林园)一词是由于性的转换而说。

352. Na manussesu īdisaṃ nagaranti yādisaṃ tava idaṃ nagaraṃ, īdisaṃ manussesu natthi, manussaloke na upalabbhatīti attho. Rūpiyamayāti rajatamayā. Daddallamānāti ativiya virocamānā. Ābhentīti sobhayanti. Samantā caturo disāti samantato catassopi disāyo.

352. “人间无此城”(Na manussesu īdisaṃ nagaraṃ)是意指：像你这样的城，在人间是没有的，在人类世界中也找不到。“为银所造”(Rūpiyamayā)是指为银所造。“闪耀”(Daddallamānā)是指极其闪耀。“照耀”(Ābhenti)是指使其美丽。“四方周遭”(Samantā caturo disā)是指周遭所有四个方向。

353. Yā temāti yā te imā. Paricārikāti veyyāvaccakāriniyo. Tāti tā paricārikāyo. Kambukāyūradharāti saṅkhavalayakāyūravibhūsitā. Kañcanāveḷabhūsitāti suvaṇṇavaṭaṃsakasamalaṅkatakesahatthā.

353. “汝之此等”(Yā temā)是“此等是你的”(yā te imā)的连音。“侍女”(Paricārikā)是指女仆。“彼等”(Tā)是指彼等侍女。“佩戴螺钏”(Kambukāyūradharā)是指以海螺手镯与臂钏装饰。“以金饰庄严”(Kañcanāveḷabhūsitā)是指头发与手以金环装饰。

354. Kadalimigasañchannāti [Pg.146] kadalimigacammapaccattharaṇatthatā. Sajjāti sajjitā sayituṃ yuttarūpā. Gonakasanthatāti dīghalomakena kojavena santhatā.

354. “以蕉鹿皮覆盖”(Kadalimigasañchannā)是指铺有蕉鹿皮垫。“铺设妥当”(Sajjā)是指已准备好，适合躺卧。“铺设长毛毯”(Gonakasanthatā)是指铺有长毛的粗织毯子。

355. Yatthāti yasmiṃ pallaṅke. Vāsūpagatāti vāsaṃ upagatā, sayitāti attho. Sampattāyaḍḍharattāyāti aḍḍharattiyā upagatāya. Tatoti pallaṅkato.

355. “于彼处”(Yattha)是指于那个床座上。“已安住”(Vāsūpagatā)是指已到达住所，即已躺下之意。“半夜已至”(Sampattāyaḍḍharattāya)是指半夜时分已到。“从彼处”(Tato)即从床座上。

356. Pokkharaññāti pokkharaṇiyā. Hariteti nīle. Saddaleti taruṇatiṇasañchanne. Subheti suddhe. Subheti vā tassā ālapanaṃ. Bhadde, samantato harite saddale tassā pokkharaṇiyā tīre tvaṃ gantvāna ṭhāsi tiṭṭhasīti yojanā.

356. “莲池”(Pokkharaññā)是指莲花池。“青翠”(Harite)是指青色。“草地”(Saddale)是指覆盖着嫩草的。“清净美好”(Subhe)是指清净的。或者“Subhe”是她的称呼，即“贤淑的”。文意如此连接：‘贤淑的(Bhadde)，你走到那四周青翠、长满嫩草的莲花池岸边，站在那里。’

357. Kaṇṇamuṇḍoti khaṇḍitakaṇṇo chinnakaṇṇo. Khāyitā āsīti khāditā ahosi. Aṭṭhisaṅkhalikā katāti aṭṭhisaṅkhalikamattā katā. Yathā pureti sunakhena khādanato pubbe viya.

357. “断耳”(Kaṇṇamuṇḍo)是指耳朵被割裂或被切断。“曾被啃食”(Khāyitā āsi)是指曾被啃食了。“被变成骨链”(Aṭṭhisaṅkhalikā katā)是指被弄得只剩下骨链。“如从前”(Yathā pure)是指像被狗啃食之前一样。

358. Tatoti pokkharaṇiṃ ogāhanato pacchā. Aṅgapaccaṅgīti paripuṇṇasabbaṅgapaccaṅgavatī. Sucārūti suṭṭhu manoramā. Piyadassanāti dassanīyā. Āyāsīti āgacchasi.

358. “其后”(Tato)是指从莲池中入浴之后。“肢体圆满”(Aṅgapaccaṅgī)是指具足所有圆满的大小肢体。“甚是美丽”(Sucārū)是指非常悦意。“喜见”(Piyadassanā)是指值得观看。“你来了”(Āyāsi)是指你来了。

Evaṃ tena raññā pucchitā sā petī ādito paṭṭhāya attano pavattiṃ tassa kathentī –

被国王如此询问后，那位女饿鬼便从头开始向他讲述自己的经历——

360.

360.

‘‘Kimilāyaṃ gahapati, saddho āsi upāsako;

Tassāhaṃ bhariyā āsiṃ, dussīlā aticārinī.

“在金毗罗(Kimila)城有位家主，他是有信的优婆塞；我曾是他的妻子，品行不良，行为不轨。

361.

361.

‘‘So maṃ aticaramānāya, sāmiko etadabravi;

‘Netaṃ taṃ channaṃ patirūpaṃ, yaṃ tvaṃ aticarāsi maṃ’.

“当我行为不轨时，我的丈夫对我说：‘你对我行此不轨，这既不合适，也不恰当。’

362.

362.

‘‘Sāhaṃ ghorañca sapathaṃ, musāvādañca bhāsisaṃ;

‘Nāhaṃ taṃ aticarāmi, kāyena uda cetasā.

“我于是发下可怕的誓言，并说了妄语：‘我未曾以身或心对你不忠。

363.

363.

‘‘‘Sacāhaṃ [Pg.147] taṃ aticarāmi, kāyena uda cetasā;

Kaṇṇamuṇḍoyaṃ sunakho, aṅgamaṅgāni khādatu’.

“‘若我曾以身或心对你不忠，愿这只断耳的狗啃噬我的肢体。’

364.

364.

‘‘Tassa kammassa vipākaṃ, musāvādassa cūbhayaṃ;

Satteva vassasatāni, anubhūtaṃ yato hi me;

Kaṇṇamuṇḍo ca sunakho, aṅgamaṅgāni khādatī’’ti. – pañca gāthā āha;

“那恶业与妄语二者的果报，我已承受了整整七百年；那只断耳的狗啃噬我的肢体。”——她说了五首偈颂。

360-1. Tattha kimilāyanti evaṃnāmake nagare. Aticārinīti bhariyā hi patiṃ atikkamma caraṇato ‘‘aticārinī’’ti vuccati. Aticaramānāya mayi so sāmiko maṃ etadabravīti yojanā. Netaṃ channantiādi vuttākāradassanaṃ. Tattha netaṃ channanti na etaṃ yuttaṃ. Na patirūpanti tasseva vevacanaṃ. Yanti kiriyāparāmasanaṃ. Aticarāsīti aticarasi, ayameva vā pāṭho. Yaṃ maṃ tvaṃ aticarasi, tattha yaṃ aticaraṇaṃ, netaṃ channaṃ netaṃ patirūpanti attho.

360-1. 于此，“在金毗罗”(Kimilāyaṃ)是指在名为金毗罗的城中。“不忠贞者”(Aticārinī)是说，妻子因其行为对丈夫不忠，故被称为“不忠贞者”。“当我行为不轨时，我的丈夫对我说”(Aticaramānāya mayi so sāmiko maṃ etadabravī)是如此连接文意。“此不合适”等语是显示所说的方式。其中，“此不合适”(netaṃ channaṃ)是指这不适宜。“不恰当”(Na patirūpaṃ)是其同义词。“那”(Yaṃ)是指那件行为。“你行为不轨”(Aticarāsi)即“你行为不轨”(aticarasi)，或者这才是正确的读法。“你对我行为不轨，其中那行为不轨之事，既不合适，也不恰当”，此即其意。

362-4. Ghoranti dāruṇaṃ. Sapathanti sapanaṃ. Bhāsisanti abhāsiṃ. Sacāhanti sace ahaṃ. Tanti tvaṃ. Tassa kammassāti tassa pāpakammassa dussīlyakammassa. Musāvādassa cāti ‘‘nāhaṃ taṃ aticarāmī’’ti vuttamusāvādassa ca. Ubhayanti ubhayassa vipākaṃ. Anubhūtanti anubhūyamānaṃ mayāti attho. Yatoti yato pāpakammato.

362-4. “Ghoraṃ”意为“残酷”。“Sapathaṃ”意为“诅咒”。“Bhāsisaṃ”意为“我曾说”。“Sacāhaṃ”意为“假如我”。“Taṃ”意为“你”。“Tassa kammassa”意为“那恶业、恶戒之业”。“Musāvādassa ca”意为“以及所说的‘我不违犯你’此等妄语”。“Ubhayaṃ”意为“二者的果报”。“Anubhūtaṃ”意为“我正在体验”。“Yato”意为“从那恶业”。

Evañca pana vatvā tena attano kataṃ upakāraṃ kittentī –

这样说完后，她便赞颂起他为自己所做的帮助：

365.

365.

‘‘Tvañca deva bahukāro, atthāya me idhāgato;

Sumuttāhaṃ kaṇṇamuṇḍassa, asokā akutobhayā.

“大王啊，您恩德深重，为我利益降临此地；我已从割耳之苦解脱，无忧亦无惧。”

366.

366.

‘‘Tāhaṃ deva namassāmi, yācāmi pañjalīkatā;

Bhuñja amānuse kāme, rama deva mayā sahā’’ti. –

“大王，我向您敬礼，合掌向您祈请；请享用非人的欲乐，大王，与我共乐。”

Dve gāthā āha. Tattha devāti rājānaṃ ālapati. Kaṇṇamuṇḍassāti kaṇṇamuṇḍato. Nissakke hi idaṃ sāmivacanaṃ. Atha rājā tattha vāsena nibbinnamānaso gamanajjhāsayaṃ pakāsesi. Taṃ sutvā petī rañño paṭibaddhacittā tatthevassa vāsaṃ yācantī ‘‘tāhaṃ, deva, namassāmī’’ti gāthamāha.

（她）说了两首偈。其中，“deva”是称呼国王。“Kaṇṇamuṇḍassa”是“从割耳者”之义，此处属格作离格用。之后，国王因在此居住而心生厌倦，表达了想要离开的想法。那女饿鬼听后，因对国王心生爱恋，便恳求他留下，并说了“大王，我向您敬礼……”这首偈。

Puna [Pg.148] rājā ekaṃsena nagaraṃ gantukāmova hutvā attano ajjhāsayaṃ pavedento –

再者，国王一心想要进城，便表明了自己的意愿：

367.

367.

‘‘Bhuttā amānusā kāmā, ramitomhi tayā saha;

Tāhaṃ subhage yācāmi, khippaṃ paṭinayāhi ma’’nti. –

“非人的欲乐已经享用，与你共乐我已满足；佳人，我恳求你，请快些送我回去。”

Osānagāthamāha. Tattha tāhanti taṃ ahaṃ. Subhageti subhagayutte. Paṭinayāhi manti mayhaṃ nagarameva maṃ paṭinehi. Sesaṃ sabbattha pākaṭameva.

他说了最后一首偈。其中，“tāhaṃ”是“taṃ ahaṃ”（我求你）。“subhage”是“具足美好者”。“paṭinayāhi maṃ”是“请将我带回我的城市”。其余之处皆显而易见。

Atha sā vimānapetī rañño vacanaṃ sutvā viyogaṃ asahamānā sokāturatāya byākulahadayā vedhamānasarīrā nānāvidhehi upāyehi āyācitvāpi taṃ tattha vāsetuṃ asakkontī bahūhi mahārahehi ratanehi saddhiṃ rājānaṃ nagaraṃ netvā pāsādaṃ āropetvā kanditvā paridevitvā attano vasanaṭṭhānameva gatā. Rājā pana taṃ disvā sañjātasaṃvego dānādīni puññakammāni katvā saggaparāyaṇo ahosi. Atha amhākaṃ bhagavati loke uppajjitvā pavattitavaradhammacakke anukkamena sāvatthiyaṃ viharante ekadivasaṃ āyasmā mahāmoggallāno pabbatacārikaṃ caramāno taṃ itthiṃ saparivāraṃ disvā tāya katakammaṃ pucchi. Sā ādito paṭṭhāya sabbaṃ therassa kathesi. Thero tāsaṃ dhammaṃ desesi. Taṃ pavattiṃ thero bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Mahājano paṭiladdhasaṃvego pāpato oramitvā dānādīni puññakammāni katvā saggaparāyaṇo ahosīti.

那时，那天宫饿鬼女(vimānapetī)听到国王的话，无法忍受分离，被忧愁折磨，心烦意乱，身体颤抖，虽然用各种方法请求国王留在那里，却没能成功，只好带着许多贵重的珠宝，把国王带回城里，送上宫殿，哭泣悲叹后，自己回到了住所。国王见到这情景，心生警觉，行布施等善行，以天界为归宿。后来，我们的世尊出现于世间，转动了殊胜的法轮，次第游行至舍卫城居住。有一天，具寿大目犍连在山中游行时，看见那女子和她的眷属，便询问她所造的业。她从头到尾向长老讲述了一切。长老为她们宣说佛法。长老将这件事禀告世尊。世尊以此为缘起，为聚集的大众宣说佛法。大众生起警觉，舍弃恶行，行布施等善行，以天界为归宿。

Kaṇṇamuṇḍapetivatthuvaṇṇanā niṭṭhitā.

割耳饿鬼事释义终。

13. Ḍhubbaripetavatthuvaṇṇanā

13. 优波离饿鬼事释义

Ahu rājā brahmadattoti idaṃ ubbaripetavatthuṃ satthā jetavane viharanto aññataraṃ upāsikaṃ ārabbha kathesi. Sāvatthiyaṃ kira aññatarāya upāsikāya sāmiko kālamakāsi. Sā pativiyogadukkhāturā socantī āḷāhanaṃ gantvā rodati. Bhagavā tassā sotāpattiphalassa upanissayasampattiṃ disvā karuṇāya sañcoditamānaso hutvā [Pg.149] tassā gehaṃ gantvā paññatte āsane nisīdi. Upāsikā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Atha naṃ satthā ‘‘kiṃ, upāsike, socasī’’ti vatvā ‘‘āma, bhagavā, piyavippayogena socāmī’’ti vutte tassā sokaṃ apanetukāmo atītaṃ āhari.

“曾有一位名叫梵授的国王”：这是导师住在祇陀林时，就某位优婆夷而说的优波离(Ubbarī)饿鬼的故事。据说，在舍卫城(Sāvatthī)，一位优婆夷的丈夫去世了。她因与丈夫分离而痛苦不堪，悲伤地前往火葬场哭泣。世尊看到她具备了证得须陀洹果的近因缘，心中生起慈悲，于是前往她的住所，在准备好的座位上坐下。那位优婆夷走到导师面前，向他顶礼后，坐在一旁。然后，导师对她说：“优婆夷，你为何悲伤？”她回答说：“是的，世尊，我因为与所爱者分离而悲伤。”为了消除她的悲伤，世尊讲述了过去的故事。

Atīte pañcālaraṭṭhe kapilanagare cūḷanībrahmadatto nāma rājā ahosi. So agatigamanaṃ pahāya attano vijite pajāya hitakaraṇanirato dasa rājadhamme akopetvā rajjaṃ anusāsamāno kadāci ‘‘attano rajje kiṃ vadantī’’ti sotukāmo tunnavāyavesaṃ gahetvā eko adutiyo nagarato nikkhamitvā gāmato gāmaṃ janapadato janapadaṃ vicaritvā sabbarajjaṃ akaṇṭakaṃ anupapīḷaṃ manusse sammodamāne apārutaghare maññe viharante disvā somanassajāto nivattitvā nagarābhimukho āgacchanto aññatarasmiṃ gāme ekissā vidhavāya duggatitthiyā gehaṃ pāvisi. Sā taṃ disvā āha – ‘‘ko nu tvaṃ, ayyo, kuto vā āgatosī’’ti? ‘‘Ahaṃ tunnavāyo, bhadde, bhatiyā tunnavāyakammaṃ karonto vicarāmi. Yadi tumhākaṃ tunnavāyakammaṃ atthi, bhattañca vetanañca detha, tumhākampi kammaṃ karomī’’ti. ‘‘Natthamhākaṃ kammaṃ bhattavetanaṃ vā, aññesaṃ karohi, ayyā’’ti. So tattha katipāhaṃ vasanto dhaññapuññalakkhaṇasampannaṃ tassā dhītaraṃ disvā mātaraṃ āha – ‘‘ayaṃ dārikā kiṃ kenaci katapariggahā, udāhu akatapariggahā. Sace pana kenaci akatapariggahā, imaṃ mayhaṃ detha, ahaṃ tumhākaṃ sukhena jīvanūpāyaṃ kātuṃ samattho’’ti. ‘‘Sādhu, ayyā’’ti sā tassa taṃ adāsi.

往昔，在般遮罗国的迦毗罗城(Kapilanagara)，有位名叫朱ḷanī梵授(Cūḷanībrahmadatta)的国王。他舍弃偏见，专心为国中人民谋求福利，不违背十王法，公正地统治着国家。有一天，他想知道：“在我的国度里，人们在谈论什么呢？”便乔装成裁缝的模样，独自一人离开城市，从一村到另一村，从一地到另一地巡视。他看见整个国家没有祸患，没有压迫，人们和睦相处，仿佛住在门户大开的房屋里，心中生起喜悦。在返回的路上，他来到某个村庄，进入一个贫穷寡妇的家。那寡妇看见他，问道：“先生，您是谁，从哪里来？”“贤善的女士，我是一个裁缝，为了工钱四处为人缝补。如果你们有缝补的活，给我食物和工钱，我也可以为你们工作。”“先生，我们没有活，也没有食物和工钱，您去别处吧。”他在那里住了几天，看见她那具备福德圆满相的女儿，便对她母亲说：“这个女孩是否已许配给谁，还是尚未许配？如果尚未许配给谁，请把她给我，我能让你们过上安乐的生活。”“好的，先生。”她便把女儿给了他。

So tāya saddhiṃ katipāhaṃ vasitvā tassā kahāpaṇasahassaṃ datvā ‘‘ahaṃ katipāheneva nivattissāmi. Bhadde, tvaṃ mā ukkaṇṭhasī’’ti vatvā attano nagaraṃ gantvā, nagarassa ca tassa gāmassa ca antare maggaṃ samaṃ kārāpetvā alaṅkārāpetvā mahatā rājānubhāvena tattha gantvā taṃ dārikaṃ kahāpaṇarāsimhi ṭhapetvā suvaṇṇarajatakalasehi nhāpetvā ‘‘ubbarī’’ti nāmaṃ kārāpetvā aggamahesiṭṭhāne ṭhapetvā tañca gāmaṃ tassā ñātīnaṃ datvā mahatā rājānubhāvena taṃ nagaraṃ ānetvā tāya saddhiṃ abhiramamāno yāvajīvaṃ rajjasukhaṃ anubhavitvā āyupariyosāne [Pg.150] kālamakāsi. Kālakate ca tasmiṃ, kate ca sarīrakicce ubbarī pativiyogena sokasallasamappitahadayā āḷāhanaṃ gantvā bahū divase gandhapupphādīhi pūjetvā rañño guṇe kittetvā ummādappattā viya kandantī paridevantī āḷāhanaṃ padakkhiṇaṃ karoti.

他与那少女同住几日后，给了她一千迦哈巴那(kahāpaṇa)，并说：“贤善的女士，我过几天就回来，你不要忧虑。”说完便回到自己的城市。他命人在城市与那村庄之间修平并装饰道路，然后以盛大的王家威仪前往那里，将那少女安置在钱堆上，用金瓶和银瓶为她沐浴，为她取名为“优波离”，立为第一王后，并将那个村庄赐给她的亲族。他以盛大的王家威仪将她迎入城中，与她一同欢乐，终生享受王位之乐，直到寿命终结而去世。国王去世、遗体处理完毕后，优波离因与丈夫分离，心如箭刺，悲痛万分。她前往火葬场，多日用香、花等供养，赞颂国王的功德，像疯了一般哭泣悲叹，向右绕行火葬场。

Tena ca samayena amhākaṃ bhagavā bodhisattabhūto isipabbajjaṃ pabbajitvā adhigatajjhānābhiñño himavantassa sāmantā aññatarasmiṃ araññāyatane viharanto sokasallasamappitaṃ ubbariṃ dibbena cakkhunā disvā ākāsena āgantvā dissamānarūpo ākāse ṭhatvā tattha ṭhite manusse pucchi – ‘‘kassidaṃ āḷāhanaṃ, kassatthāya cāyaṃ itthī ‘brahmadatta, brahmadattā’ti kandantī paridevatī’’ti. Taṃ sutvā manussā ‘‘brahmadatto nāma pañcālānaṃ rājā, so āyupariyosāne kālamakāsi, tassidaṃ āḷāhanaṃ, tassa ayaṃ aggamahesī ubbarī nāma ‘brahmadatta, brahmadattā’ti tassa nāmaṃ gahetvā kandantī paridevatī’’ti āhaṃsu. Tamatthaṃ dīpentā saṅgītikārā –

那时，我们的世尊(bhagavā)尚在菩萨位时，出家为仙人，证得禅定与神通，住在喜马拉雅山附近的一处林地。他以天眼看见被忧愁之箭所中的乌芭丽(Ubbarī)，便从空中前来，显现身形，停留在空中，向那里的人们问道：“这是谁的火葬场？这位妇人为何哭喊着‘梵授(Brahmadatta)，梵授’而悲叹？”人们听后回答说：“有位名叫梵授的般遮罗(Pañcāla)国王，他寿终正寝。这是他的火葬场。这位是他的第一王后，名叫乌芭丽，正呼唤着他的名字哭泣悲叹。”为了阐明此义，结集者们说道：

368.

368.

‘‘Ahu rājā brahmadatto, pañcālānaṃ rathesabho;

Ahorattānamaccayā, rājā kālamakrubbatha.

“曾有一王名梵授，般遮罗国之车主；日夜流转终有时，国王寿尽而命终。

369.

369.

‘‘Tassa āḷāhanaṃ gantvā, bhariyā kandati ubbari;

Brahmadattaṃ apassantī, brahmadattāti kandati.

“其妻乌芭丽前往火葬场哀泣；不见梵授王，哭唤‘梵授’名。

370.

370.

‘‘Isi ca tattha āgacchi, sampannacaraṇo muni;

So ca tattha apucchittha, ye tattha su samāgatā.

“一位仙人来到此，德行具足之牟尼；他向聚集于斯者，询问其中之情事。

371.

371.

‘‘‘Kassa idaṃ āḷāhanaṃ, nānāgandhasameritaṃ;

Kassāyaṃ kandati bhariyā, ito dūragataṃ patiṃ;

Brahmadattaṃ apassantī, brahmadattāti kandati’.

“‘此是谁之火葬场，弥漫着种种香气？此是谁人之妻，为远逝丈夫哭泣？不见梵授王，哭唤“梵授”名。’

372.

372.

‘‘Te ca tattha viyākaṃsu, ye tattha su samāgatā;

Brahmadattassa bhaddante, brahmadattassa mārisa.

“聚集于斯者，如是作回答：‘贤者，是梵授的；尊者，是梵授的。

373.

373.

‘‘Tassa [Pg.151] idaṃ āḷāhanaṃ, nānāgandhasameritaṃ;

Tassāyaṃ kandati bhariyā, ito dūragataṃ patiṃ;

Brahmadattaṃ apassantī, brahmadattāti kandatī’’ti. – cha gāthā ṭhapesuṃ;

“‘此是其火葬场，弥漫着种种香气；此是其妻哭泣，为她远逝的丈夫；不见梵授王，哭唤“梵授”名。’”——于是诵出六首偈颂。

368-9. Tattha ahūti ahosi. Pañcālānanti pañcālaraṭṭhavāsīnaṃ, pañcālaraṭṭhasseva vā. Ekopi hi janapado janapadikānaṃ rājakumārānaṃ vasena ruḷhiyā ‘‘pañcālāna’’nti bahuvacanena niddisīyati. Rathesabhoti rathesu usabhasadiso, mahārathoti attho. Tassa āḷāhananti tassa rañño sarīrassa daḍḍhaṭṭhānaṃ.

368-9. 此中，“曾有”(ahu)即是“ahosi”(曾是)。“般遮罗”(Pañcālānaṃ)指般遮罗国的居民，或指般遮罗国本身。即使是一个国家，也可能因为其诸王子之故，习惯上以复数“般遮罗”来指称。“车主”(Rathesabho)指在众车中如公牛一般，意即“大车”(mahāratha)。“他的火葬场”(Tassa āḷāhanaṃ)指那位国王身体被焚烧的地方。

370. Isīti jhānādīnaṃ guṇānaṃ esanaṭṭhena isi. Tatthāti tasmiṃ ubbariyā ṭhitaṭṭhāne, susāneti attho. Āgacchīti agamāsi. Sampannacaraṇoti sīlasampadā, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, saddhādayo satta saddhammā, cattāri rūpāvacarajhānānīti imehi pannarasahi caraṇasaṅkhātehi guṇehi sampanno samannāgato, caraṇasampannoti attho. Munīti attahitañca parahitañca munāti jānātīti muni. So ca tattha apucchitthāti so tasmiṃ ṭhāne ṭhite jane paṭipucchi. Ye tattha su samāgatāti ye manussā tattha susāne samāgatā. Sūti nipātamattaṃ. ‘‘Ye tatthāsuṃ samāgatā’’ti vā pāṭho. Āsunti ahesunti attho.

370. “仙人”(isi)，是因寻求禅定等功德之义而为仙人。“于彼处”(tattha)，意即在乌芭丽(Ubbarī)所站之处，义为“在墓地”。“来到”(āgacchi)即“agamāsi”(他来了)。“德行具足”(sampannacaraṇa)指：具足戒行、守护根门、饮食知量、勤修觉醒、信等七善法、四种色界禅定，由这十五种名为“行”(caraṇa)的功德而圆满、具足，此即“行具足”(caraṇasampanno)之义。“牟尼”(muni)，是因了知(munāti)自利与利他而为牟尼。“他于彼处询问”(so ca tattha apucchittha)即他询问了在那个地方的人们。“彼等于彼处善聚集”(ye tattha su samāgatā)即那些聚集在墓地的人们。“su”仅是助词。或有读法作“ye tatthāsuṃ samāgatā”(那些曾在彼处聚集者)。“āsuṃ”即“ahesuṃ”(他们曾是)之义。

371. Nānāgandhasameritanti nānāvidhehi gandhehi samantato eritaṃ upavāsitaṃ. Itoti manussalokato. Dūragatanti paralokaṃ gatattā vadati. Brahmadattāti kandatīti brahmadattāti evaṃ nāmasaṃkittanaṃ katvā paridevanavasena avhāyati.

371. “弥漫种种香气”(nānāgandhasameritaṃ)指以各种香气从四面熏染。“从此”(ito)指从人界。“远逝”(dūragataṃ)是因其已去他世而言。“哭唤‘梵授’”(brahmadattāti kandati)指如此称其名“梵授”，以悲叹的方式呼唤。

372-3. Brahmadattassa bhaddante, brahmadattassa mārisāti mārisa, nirāmayakāyacitta mahāmuni brahmadattassa rañño idaṃ āḷāhanaṃ, tasseva brahmadattassa rañño ayaṃ bhariyā, bhaddaṃ te tassa ca brahmadattassa bhaddaṃ hotu, tādisānaṃ mahesīnaṃ hitānucintanena paraloke ṭhitānampi hitasukhaṃ hotiyevāti adhippāyo.

372-3. “贤者，是梵授的；尊者，是梵授的”(Brahmadattassa bhaddante, brahmadattassa mārisa)——尊者(mārisa)，身心无恙的大牟尼，这是梵授王的火葬场，这位就是那位梵授王的妻子。愿你吉祥，也愿那位梵授吉祥。其意趣是：通过（您）对此等王后之利益的随念，即使对身处他世者，也必有利益安乐。

Atha [Pg.152] so tāpaso tesaṃ vacanaṃ sutvā anukampaṃ upādāya ubbariyā santikaṃ gantvā tassā sokavinodanatthaṃ –

于是那位苦行者(tāpasa)听了他们的话，出于怜悯，去到乌芭丽那里，为了消除她的忧伤，说道——

374.

374.

‘‘Chaḷāsītisahassāni, brahmadattassanāmakā;

Imasmiṃ āḷāhane daḍḍhā, tesaṃ kamanusocasī’’ti. –

“八万六千个名为梵授者，皆于此火葬场被焚烧；在他们之中，你为谁悲伤？”

Gāthamāha. Tattha chaḷāsītisahassānīti chasahassādhikaasītisahassasaṅkhā. Brahmadattassanāmakāti brahmadattoti evaṃnāmakā. Tesaṃ kamanusocasīti tesaṃ chaḷāsītisahassasaṅkhātānaṃ brahmadattānaṃ katamaṃ brahmadattaṃ tvaṃ anusocasi, katamaṃ paṭicca te soko uppannoti pucchi.

他诵偈道。其中，“八万六千”是六千加八万之数。“名为梵授”是说名叫梵授。“你为他们中的哪一个悲伤”是问：“在这八万六千位梵授中，你为哪一位梵授悲伤？缘于哪一位，你的忧愁生起了？”

Evaṃ pana tena isinā pucchitā ubbarī attanā adhippetaṃ brahmadattaṃ ācikkhantī –

那位仙人如此询问后，乌芭丽便说出了她意中的梵授——

375.

375.

‘‘Yo rājā cūḷanīputto, pañcālānaṃ rathesabho;

Taṃ bhante anusocāmi, bhattāraṃ sabbakāmada’’nti. –

“那朱拉尼(Cūḷanī)之子王，般遮罗的车主；尊者，我为那夫君悲伤，他赐予一切所欲。”

Gāthamāha. Tattha cūḷanīputtoti evaṃnāmassa rañño putto. Sabbakāmadanti mayhaṃ sabbassa icchiticchitassa dātāraṃ, sabbesaṃ vā sattānaṃ icchitadāyakaṃ.

她诵偈道。其中，“朱拉尼之子”是名叫朱拉尼的国王的儿子。“赐予一切所欲”是指“赐予我一切所希求者”，或是“赐予一切有情所希求者”。

Evaṃ ubbariyā vutte puna tāpaso –

乌芭丽这样说完后，那位苦行者又说——

376.

376.

‘‘Sabbevāhesuṃ rājāno, brahmadattassanāmakā;

Sabbeva cūḷanīputtā, pañcālānaṃ rathesabhā.

“所有的国王都名叫梵授，都是朱拉尼之子，都是般遮罗的车主。

377.

377.

‘‘Sabbesaṃ anupubbena, mahesittamakārayi;

Kasmā purimake hitvā, pacchimaṃ anusocasī’’ti. – gāthādvayamāha;

“你曾依次成为他们所有人的王后；为何舍弃了前面诸位，却为最后一位悲伤？”——他诵此二偈。

376. Tattha sabbevāhesunti sabbeva te chaḷāsītisahassasaṅkhā rājāno brahmadattassa nāmakā cūḷanīputtā pañcālānaṃ rathesabhāva ahesuṃ. Ime rājabhāvādayo visesā tesu ekassāpi nāhesuṃ.

376. 其中，“所有的国王都”是说：那八万六千位国王全都名叫梵授，是朱拉尼之子，是般遮罗的车主。在国王身份等这些特质上，他们之间并无差别。

377. Mahesittamakārayīti tvañca tesaṃ sabbesampi anupubbena aggamahesibhāvaṃ akāsi, anuppattāti attho. Kasmāti guṇato ca sāmikabhāvato [Pg.153] ca avisiṭṭhesu ettakesu janesu purimake rājāno pahāya pacchimaṃ ekaṃmeva kasmā kena kāraṇena anusocasīti pucchi.

377. “你曾为王后”意为：你也曾依次成为他们所有人的首席王后，即达到了此地位。“为何”是问：在德行与夫君身份上并无差别的这么多人中，你为何舍弃了先前的诸王，只为这最后一位而悲伤呢？

Taṃ sutvā ubbarī saṃvegajātā puna tāpasaṃ –

听了这话，乌芭丽心生悚惧，又对那位苦行者说——

378.

378.

‘‘Ātume itthibhūtāya, dīgharattāya mārisa;

Yassā me itthibhūtāya, saṃsāre bahubhāsasī’’ti. –

“尊者，对我这长久以来的女身，您在轮回中为何说了这么多？”

Gāthamāha. Tattha ātumeti attani. Itthibhūtāyāti itthibhāvaṃ upagatāya. Dīgharattāyāti dīgharattaṃ. Ayañhettha adhippāyo – itthibhūtāya attani sabbakālaṃ itthīyeva hoti, udāhu purisabhāvampi upagacchatīti. Yassā me itthibhūtāyāti yassā mayhaṃ itthibhūtāya evaṃ tāva bahusaṃsāre mahesibhāvaṃ mahāmuni tvaṃ bhāsasi kathesīti attho. ‘‘Āhu me itthibhūtāyā’’ti vā pāṭho. Tattha āti anussaraṇatthe nipāto. Āhu meti sayaṃ anussaritaṃ aññātamidaṃ mayā, itthibhūtāya itthibhāvaṃ upagatāya evaṃ mayhaṃ ettakaṃ kālaṃ aparāparuppatti ahosi. Kasmā? Yasmā yassā me itthibhūtāya sabbesaṃ anupubbena mahesittamakārayi, kiṃ tvaṃ, mahāmuni, saṃsāre bahuṃ bhāsasīti yojanā.

她诵偈道。其中，“对我”(ātumeti)即“对自己”(attani)。“身为女人”(itthibhūtāya)即“已得女身”。“长久以来”(dīgharattāya)即“在很长时间里”。此处的含义是（在问）：“已得女身者，是永远都为女人，还是也会转为男身？”“对我这身为女人的”(yassā me itthibhūtāya)的意思是：“大牟尼，您讲述了我身为女人，在如此漫长的轮回中曾为王后之事。”或者，经句也可读作“Āhu me itthibhūtāyā”。其中，“ā”是用于回忆的助词。“Āhu me”是说：“啊，我自己回忆起来了，这（现在）为我所知了：我已得女身，如此经历了这么长时间的辗转再生。”为何（这么说）呢？因为，（可以这样连贯文意）：“对我这身为女人、曾依次成为所有人王后之事，大牟尼，您为何在轮回中说了这么多呢？”

Taṃ sutvā tāpaso ayaṃ niyamo saṃsāre natthi ‘‘itthī itthīyeva hoti, puriso puriso evā’’ti dassento –

听闻此言，那位苦行者为开示轮回中并无“女人恒为女人，男人恒为男人”之定则，便说道——

379.

379.

‘‘Ahu itthī ahu puriso, pasuyonimpi āgamā;

Evametaṃ atītānaṃ, pariyanto na dissatī’’ti. –

“曾为女人，曾为男人，亦曾投生畜生道；如是过往之生有，其尽头不可得见。”

Gāthamāha. Tattha ahu itthī ahu purisoti tvaṃ kadāci itthīpi ahosi, kadāci purisopi ahosi. Na kevalaṃ itthipurisabhāvameva, atha kho pasu yonimpi agamāsi, kadāci pasubhāvampi agamāsi, tiracchānayonimpi upagatā ahosi. Evametaṃ atītānaṃ, pariyanto na dissatīti evaṃ yathāvuttaṃ etaṃ itthibhāvaṃ purisabhāvaṃ tiracchānādibhāvañca upagatānaṃ atītānaṃ attabhāvānaṃ pariyanto ñāṇacakkhunā mahatā ussāhena passantānampi na dissati. Na kevalaṃ taveva, atha kho sabbesampi [Pg.154] saṃsāre paribbhamantānaṃ sattānaṃ attabhāvassa pariyanto na dissateva na paññāyateva. Tenāha bhagavā –

他诵偈道。其中，“曾为女人，曾为男人”意为：你有时为女人，有时为男人。不仅曾有男女之身，而且还曾入于畜生道，有时得畜生之身，也曾生于旁生趣。“如是过往之生有，其尽头不可得见”意为：如前所述，对于那些曾得女身、男身、旁生身等的过去诸有，其始端即使以智慧之眼，用大精进力去观察，也无法得见。不仅是你，所有在轮回中流转的有情，其自体之始端都不可见、不可知。因此，世尊说——

‘‘Anamataggoyaṃ, bhikkhave, saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata’’nti (saṃ. ni. 2.124).

“诸比丘，此轮回无始，为无明所障、为渴爱所系之有情，不断流转，其最初的起点不可知。”

Evaṃ tena tāpasena saṃsārassa apariyantataṃ kammassakatañca vibhāventena desitaṃ dhammaṃ sutvā saṃsāre saṃviggahadayā dhamme ca pasannamānasā vigatasokasallā hutvā attano pasādaṃ sokavigamanañca pakāsentī –

如此，听闻那位苦行者阐明轮回的无边与业为己有而说法后，她对轮回生起悚惧之心，对法生起净信，拔除忧愁之箭，显示出自己的信心与忧愁的离去，说道：

380.

380.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

“我曾炽燃如烈火，犹如火上浇酥油；您以法水浇灌我，熄灭我一切怖畏。

381.

381.

‘‘Abbahī vata me sallaṃ, sokaṃ hadayanissitaṃ;

Yo me sokaparetāya, patisokaṃ apānudi.

“您已拔除我心箭，那根植于心之愁；我曾为忧伤所困，您为我驱散悲愁。

382.

382.

‘‘Sāhaṃ abbūḷhasallāsmi, sītibhūtāsmi nibbutā;

Na socāmi na rodāmi, tava sutvā mahāmunī’’ti. –

“我已拔除此箭，我已清凉，已寂灭；大牟尼，听闻您后，我无忧亦无啼哭。”

Tisso gāthā abhāsi. Tāsaṃ attho heṭṭhā vuttoyeva.

她说了三首偈颂。其义已在下文解说。

Idāni saṃviggahadayāya ubbariyā paṭipattiṃ dassento satthā –

如今，导师为向内心悚惧的优波离（Ubbarī）开示修行之道，说道——

383.

383.

‘‘Tassa taṃ vacanaṃ sutvā, samaṇassa subhāsitaṃ;

Pattacīvaramādāya, pabbaji anagāriyaṃ.

“听闻彼沙门，所说善妙语；她便持衣钵，出家入无家。

384.

384.

‘‘Sā ca pabbajitā santā, agārasmā anagāriyaṃ;

Mettacittaṃ ābhāvesi, brahmalokūpapattiyā.

“她既已出家，从家入无家；为生梵天界，培育于慈心。

385.

385.

‘‘Gāmā gāmaṃ vicarantī, nigame rājadhāniyo;

Uruveḷā nāma so gāmo, yattha kālamakrubbatha.

“她游历村复一村，以及城镇与王都；彼村名为优楼频螺（Uruvelā），她于此处而命终。

386.

386.

‘‘Mettacittaṃ ābhāvetvā, brahmalokūpapattiyā;

Itthicittaṃ virājetvā, brahmalokūpagā ahū’’ti. – catasso gāthā abhāsi;

“为生梵天界，她培育慈心；于女心离染，得往生梵世。”——他说了这四首偈颂。

383-4. Tattha [Pg.155] tassāti tassa tāpasassa. Subhāsitanti suṭṭhu bhāsitaṃ, dhammanti attho. Pabbajitā santāti pabbajjaṃ upagatā samānā, pabbajitvā vā hutvā santakāyavācā. Mettacittanti mettāsahagataṃ cittaṃ. Cittasīsena mettajjhānaṃ vadati. Brahmalokūpapattiyāti tañca sā mettacittaṃ bhāventī brahmalokūpapattiyā abhāvesi, na vipassanāpādakādiatthaṃ. Anuppanne hi buddhe brahmavihārādike bhāventā tāpasaparibbājakā yāvadeva bhavasampattiatthameva bhāvesuṃ.

383-4. 此中，他的（tassa）：指那位苦行者的。善说（subhāsitaṃ）：指善妙之说，意思是法。出家而寂静（pabbajitā santā）：指已出家，或出家后身语变得寂静。慈心（mettacittaṃ）：指与慈俱行之心。以心为首，说的是慈禅。为生梵天界（brahmalokūpapattiyā）：她培育慈心是为了生于梵天界，而不是为了以观（vipassanā）为基础等目的。因为在佛陀未出世时，修习梵住等的苦行者与游方者，他们修习只是为了获得善有。

385-6. Gāmā gāmanti gāmato aññaṃ gāmaṃ. Ābhāvetvāti vaḍḍhetvā brūhetvā. ‘‘Abhāvetvā’’ti keci paṭhanti, tesaṃ a-kāro nipātamattaṃ. Itthicittaṃ virājetvāti itthibhāve cittaṃ ajjhāsayaṃ abhiruciṃ virājetvā itthibhāve virattacittā hutvā. Brahmalokūpagāti paṭisandhiggahaṇavasena brahmalokaṃ upagamanakā ahosi. Sesaṃ heṭṭhā vuttanayattā uttānameva.

385-6. 从村到村（gāmā gāmaṃ）：即从一个村庄到另一个村庄。培育后（ābhāvetvā）：即增长、扩大后。有些人读作 abhāvetvā，对他们来说，“a-”只是一个助词。于女心离染后（itthicittaṃ virājetvā）：即于女性状态中的心、意向、爱好离染，对女性状态的心已离贪后。得生梵天界（brahmalokūpagā）：即通过结生而到达了梵天界。其余的，因下文已述之理而自明。

Satthā imaṃ dhammadesanaṃ āharitvā tassā upāsikāya sokaṃ vinodetvā upari catusaccadesanaṃ akāsi. Saccapariyosāne sā upāsikā sotāpattiphale patiṭṭhahi. Sampattaparisāya ca desanā sātthikā ahosīti.

导师讲完此法后，消除了那位优婆夷的忧伤，接着宣说了四圣谛。圣谛之说结束时，那位优婆夷确立于入流果。此教说对在场的会众亦有益。

Ubbaripetavatthuvaṇṇanā niṭṭhitā.

《优波离饿鬼事》释义终。

Iti khuddaka-aṭṭhakathāya petavatthusmiṃ

如是，于《小部义注》之《饿鬼事》中，

Terasavatthupaṭimaṇḍitassa

以十三事所庄严的

Dutiyassa ubbarivaggassa atthasaṃvaṇṇanā niṭṭhitā.

第二优波离品义释终。

3. Cūḷavaggo

3. 小品

1. Abhijjamānapetavatthuvaṇṇanā

1. 不沉饿鬼事释义

Abhijjamāne [Pg.156] vārimhīti idaṃ satthari veḷuvane viharante aññataraṃ luddapetaṃ ārabbha vuttaṃ. Bārāṇasiyaṃ kira aparadisābhāge pāragaṅgāya vāsabhagāmaṃ atikkamitvā cundaṭṭhilanāmake gāme eko luddako ahosi. So araññe mige vadhitvā varamaṃsaṃ aṅgāre pacitvā khāditvā avasesaṃ paṇṇapuṭe bandhitvā kājena gahetvā gāmaṃ āgacchati. Taṃ bāladārakā gāmadvāre disvā ‘‘maṃsaṃ me dehi, maṃsaṃ me dehī’’ti hatthe pasāretvā upadhāvanti. So tesaṃ thokaṃ thokaṃ maṃsaṃ deti. Athekadivasaṃ maṃsaṃ alabhitvā uddālakapupphaṃ piḷandhitvā bahuñca hatthena gahetvā gāmaṃ gacchantaṃ taṃ dārakā gāmadvāre disvā ‘‘maṃsaṃ me dehi, maṃsaṃ me dehī’’ti hatthe pasāretvā upadhāviṃsu. So tesaṃ ekekaṃ pupphamañjariṃ adāsi.

“在水中不沉没”这句话是导师住在竹林时，针对某个猎人饿鬼而说的。据说，在波罗奈（Bārāṇasī）城西区，越过恒河，经过一个名叫瓦萨婆（Vāsabhagāma）的村庄，在一个名叫纯陀石丘（Cundaṭṭhila）的村庄里，住着一个猎人。他常在森林里猎杀野兽，将上等的肉在炭火上烤熟后吃掉，剩下的用叶子包好，用扁担挑着带回村里。村口的小孩们看见他，就伸出手追着喊：“给我肉，给我肉！”他便分给他们一点点肉。有一天，他没有猎到肉，就戴上乌达拉咖花，手里也拿着许多，走回村里。孩子们在村口看见他，又伸出手追着喊：“给我肉，给我肉！”他便给每人一束花。

Atha aparena samayena kālaṃ katvā petesu nibbatto naggo virūparūpo bhayānakadassano supinepi annapānaṃ ajānanto sīse ābandhitauddālakakusumamālākalāpo ‘‘cundaṭṭhilāyaṃ ñātakānaṃ santike kiñci labhissāmī’’ti gaṅgāya udake abhijjamāne paṭisotaṃ padasā gacchati. Tena ca samayena koliyo nāma rañño bimbisārassa mahāmatto kupitaṃ paccantaṃ vūpasametvā paṭinivattento hatthiassādiparivārabalaṃ thalapathena pesetvā sayaṃ gaṅgāya nadiyā anusotaṃ nāvāya āgacchanto taṃ petaṃ tathā gacchantaṃ disvā pucchanto –

后来，过了一段时间，他死后投生为饿鬼，全身赤裸，容貌丑陋，样子可怕，即使在梦中也不知道饮食。他头上缠着乌达拉咖花环，心想：“我要去亲族所在的纯陀石丘村，或许能得到些什么。”于是就在恒河水中不沉没地逆流步行。当时，有一位名叫拘利（Koliya）的大臣，是频婆娑罗王的大臣，他刚平息了边境的动乱正在返回。他派遣象、马等随从部队由陆路先行，自己则乘船顺着恒河而下。他看见那个饿鬼那样行走，便问道：

387.

387.

‘‘Abhijjamāne vārimhi, gaṅgāya idha gacchasi;

Naggo pubbaddhapetova, māladhārī alaṅkato;

Kuhiṃ gamissasi peta, kattha vāso bhavissatī’’ti. –

“在不沉的恒河水中，你在此行走；赤身裸体，佩戴花环，装饰华丽，犹如堕落的天人；饿鬼，你将去往何方？何处是你的居所？”

Gāthamāha. Tattha abhijjamāneti padanikkhepena abhijjamāne saṅghāte, vārimhi gaṅgāyāti gaṅgāya nadiyā udake. Idhāti imasmiṃ ṭhāne. Pubbaddhapetovāti kāyassa purimaddhena apeto viya apetayoniko devaputto [Pg.157] viya. Kathaṃ? Māladhārī alaṅkatoti, mālāhi piḷandhitvā alaṅkatasīsaggoti attho. Kattha vāso bhavissatīti katarasmiṃ gāme dese vā tuyhaṃ nivāso bhavissati, taṃ kathehīti attho.

他诵出此偈。其中，“在不沉没的”（abhijjamāne）是指脚步落下处不沉没，在水体中。“恒河水中”（vārimhi gaṅgāya）是指在恒河的水中。“此处”（idha）是指在这个地方。“犹如堕落的天人”（pubbaddhapetova）是指犹如身体的前半部分已离去，又犹如已从其生存状态堕落的天人。如何理解？“佩戴花环，装饰华丽”（māladhārī alaṅkato）的意思是，头顶上佩戴花环而装饰。“何处是你的居所”（kattha vāso bhavissatīti）的意思是：“你的住处将在哪个村庄或地方？请告诉我。”

Idāni yaṃ tadā tena petena koliyena ca vuttaṃ, taṃ dassetuṃ saṅgītikārā –

现在，为了显示当时那个饿鬼与拘利所说的话，结集者们说：

388.

388.

‘‘Cundaṭṭhilaṃ gamissāmi, peto so iti bhāsati;

Antare vāsabhagāmaṃ, bārāṇasiñca santike.

“‘我将前往纯陀石丘村，’那饿鬼如此说道，‘它在瓦萨婆村和波罗奈城之间，靠近波罗奈。’

389.

389.

‘‘Tañca disvā mahāmatto, koliyo iti vissuto;

Sattuṃ bhattañca petassa, pītakañca yugaṃ adā.

“那位名为拘利的著名大臣看见后，便施予那饿鬼炒麦粉与食物，以及一套黄色衣物。

390.

390.

‘‘Nāvāya tiṭṭhamānāya, kappakassa adāpayi;

Kappakassa padinnamhi, ṭhāne petassa dissatha.

“船停泊时，他令人施予理发师；当施予理发师时，其果报当场为彼饿鬼显现。”

391.

391.

‘‘Tato suvatthavasano, māladhārī alaṅkato;

Ṭhāne ṭhitassa petassa, dakkhiṇā upakappatha;

Tasmā dajjetha petānaṃ, anukampāya punappuna’’nti. – gāthāyo avocuṃ;

“于是他身着美服，佩戴花环，装饰华丽；那供施利益了站在那里的饿鬼。因此，应当出于悲悯，一再地为饿鬼布施。”——（结集者们）诵出这些偈颂。

388. Tattha cundaṭṭhilanti evaṃnāmakaṃ gāmaṃ. Antare vāsabhagāmaṃ, bārāṇasiñca santiketi vāsabhagāmassa ca bārāṇasiyā ca vemajjhe. Antarā-saddayogena hetaṃ sāmyatthe upayogavacanaṃ. Bārāṇasiyā santike hi so gāmoti. Ayañhettha attho – antare vāsabhagāmassa ca bārāṇasiyā ca yo cundaṭṭhilanāmako gāmo bārāṇasiyā avidūre, taṃ gāmaṃ gamissāmīti.

388. 其中，“纯陀石丘”(cundaṭṭhilaṃ)是指名为纯陀石丘的村庄。“在瓦萨婆村(Vāsabhagāma)与波罗奈(Bārāṇasī)之间，靠近波罗奈”(antare vāsabhagāmaṃ, bārāṇasiñca santike)是指在瓦萨婆村和波罗奈城的中间。由于使用了“之间”(antarā)一词，此处的格位有“邻近”的意思，因为那个村庄确实靠近波罗奈城。此处的含义是：“我要去那个位于瓦萨婆村和波罗奈城之间，离波罗奈不远，名为纯陀石丘的村庄。”

389. Koliyo iti vissutoti koliyoti evaṃpakāsitanāmo. Sattuṃ bhattañcāti sattuñceva bhattañca. Pītakañca yugaṃ adāti pītakaṃ suvaṇṇavaṇṇaṃ ekaṃ vatthayugañca adāsi.

389. “名为拘利而闻名”(koliyo iti vissuto)是指其名为拘利，如此为人所知。“炒麦粉与食物”(sattuṃ bhattañca)就是指炒麦粉和食物。“并施予一套黄色衣物”(pītakañca yugaṃ adā)是指施予了一套黄色、如黄金颜色的衣物。

390. Kadā adāsīti ce āha nāvāya tiṭṭhamānāya. Kappakassa adāpayīti gacchantiṃ nāvaṃ ṭhapetvā tattha ekassa nhāpitassa upāsakassa dāpesi[Pg.158], dinnamhi vatthayugeti yojanā. Ṭhāneti ṭhānaso taṅkhaṇaññeva. Petassa dissathāti petassa sarīre paññāyittha, tassa nivāsanapārupanavatthaṃ sampajji. Tenāha ‘‘tato suvatthavasano, māladhārī alaṅkato’’ti, suvatthavasano mālābharaṇehi sumaṇḍitapasādhito. Ṭhāne ṭhitassa petassa, dakkhiṇā upakappathāti dakkhiṇeyyaṭṭhāne ṭhitā panesā dakkhiṇā tassa petassa yasmā upakappati, viniyogaṃ agamāsi. Tasmā dajjetha petānaṃ, anukampāya punappunanti petānaṃ anukampāya pete uddissa punappunaṃ dakkhiṇaṃ dadeyyāti attho.

390. 当被问“何时布施？”时，答曰：“当船停泊时”。所谓“令人施予理发师”，是指让正在航行的船停下，在那里让一位理发师优婆塞代为布施，所施予的是成双的衣物，这是其文义联系。“当场”是指就在那一刻。“为饿鬼显现”是指（果报）在饿鬼身上显现，他得到了那件作为下裙和上衣的衣物。因此说“于是他身着美服，佩戴花环，装饰华丽”，是指他以美服以及花环和饰品装饰庄严。“供施利益了站在那里的饿鬼”是指，此供施因为对处于应受供养之处的饿鬼有所利益，所以发挥了作用。因此说“应当出于悲悯，一再地为饿鬼布施”，意思是出于对饿鬼的悲悯，应当一再地为饿鬼而作布施。

Atha so koliyamahāmatto taṃ petaṃ anukampamāno dānavidhiṃ sampādetvā anusotaṃ āgantvā sūriye uggacchante bārāṇasiṃ sampāpuṇi. Bhagavā ca tesaṃ anuggahatthaṃ ākāsena āgantvā gaṅgātīre aṭṭhāsi. Koliyamahāmattopi nāvāto otaritvā haṭṭhapahaṭṭho bhagavantaṃ nimantesi – ‘‘adhivāsetha me, bhante, bhagavā ajjatanāya bhattaṃ anukampaṃ upādāyā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. So bhagavato adhivāsanaṃ viditvā tāvadeva ramaṇīye bhūmibhāge mahantaṃ sākhāmaṇḍapaṃ upari catūsu ca passesu nānāvirāgavaṇṇavicittavividhavasanasamalaṅkataṃ kāretvā tattha bhagavato āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane.

那时，拘利大臣(Koliyamahāmatta)怜悯那个饿鬼，做完布施后顺流而下，太阳升起时到达波罗奈(Bārāṇasī)。世尊为了帮助他们，从空中来到恒河岸边站立。拘利大臣从船上下来后，欢喜雀跃地邀请世尊：“尊者，请世尊出于悲悯，接受我今日的饭食。”世尊默然应允。他知道世尊已接受邀请，立即在一处悦意之地搭建了一个巨大的枝叶棚，其上方和四面都用各种色彩斑斓、绚丽多样的织物装饰起来，并在那里为世尊准备了座位。世尊就在铺设好的座位上坐下。

Atha so mahāmatto bhagavantaṃ upasaṅkamitvā gandhapupphādīhi pūjetvā vanditvā ekamantaṃ nisinno heṭṭhā attano vuttavacanaṃ petassa ca paṭivacanaṃ bhagavato ārocesi. Bhagavā ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Cintitasamanantarameva buddhānubhāvasañcodito suvaṇṇahaṃsagaṇo viya dhataraṭṭhahaṃsarājaṃ bhikkhusaṅgho dhammarājaṃ samparivāresi. Tāvadeva mahājano sannipati ‘‘uḷārā dhammadesanā bhavissatī’’ti. Taṃ disvā pasannamānaso mahāmatto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena santappesi. Bhagavā katabhattakicco mahājanassa anukampāya ‘‘bārāṇasisamīpagāmavāsino sannipatantū’’ti adhiṭṭhāsi. Sabbe ca te iddhibalena mahājanā sannipatiṃsu, uḷāre cassa pete pākaṭe akāsi. Tesu keci chinnabhinnapilotikakhaṇḍadharā, keci attano keseheva [Pg.159] paṭicchāditakopinā, keci naggā yathājātarūpā khuppipāsābhibhūtā tacapariyonaddhā aṭṭhimattasarīrā ito cito ca paribbhamantā mahājanassa paccakkhato paññāyiṃsu.

于是那位大臣前往世尊处，用香、花等供养、礼拜后，坐在一旁，将自己先前所说的话和饿鬼的答复禀告世尊。世尊心想：“愿比丘僧团前来。”此念一生，在佛陀威力的策动下，比丘僧团便如同一群金色天鹅围绕着持国天鹅王一般，围绕着法王。当时，大众也聚集起来，心想：“将有殊胜的法谈。”见到这情景，大臣内心喜悦，用上好的嚼食与啖食，使以佛陀为首的比丘僧团感到满足。世尊用完餐后，出于对大众的悲悯，作意道：“愿波罗奈城附近的村民都聚集起来。”所有那些民众都以神通力聚集前来，世尊也使那些众多的饿鬼清晰地显现出来。他们之中，有的穿着破烂的碎布片，有的仅以自己的头发遮蔽下体，有的赤身裸体如初生时一般，被饥渴所折磨，皮包骨头，只剩骨架，到处游荡，在大众面前清晰地显现。

Atha bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā te ekajjhaṃ sannipatitvā attanā kataṃ pāpakammaṃ mahājanassa pavedesuṃ. Tamatthaṃ dīpentā saṅgītikārā –

那时，世尊施展了这样的神通加行，使得他们聚集在一起，向大众述说自己所造的恶业。为了阐明此义，结集者们诵道：

392.

392.

‘‘Sātunnavasanā eke, aññe kesanivāsanā;

Petā bhattāya gacchanti, pakkamanti disodisaṃ.

“有些饿鬼身着碎布衣，另一些以发为下裙；饿鬼为食各方游走，四散到各处去。

393.

393.

‘‘Dūre eke padhāvitvā, aladdhāva nivattare;

Chātā pamucchitā bhantā, bhūmiyaṃ paṭisumbhitā.

“有些饿鬼远行奔波，一无所获而返回；饥饿昏厥又疲惫，仆倒在地面上。

394.

394.

‘‘Keci tattha papatitvā, bhūmiyaṃ paṭisumbhitā;

Pubbe akatakalyāṇā, aggidaḍḍhāva ātape.

“有些饿鬼在那里倒下，仆倒于地面上；往昔未造善业者，如在烈日下被火烧。

395.

395.

‘‘Mayaṃ pubbe pāpadhammā, gharaṇī kulamātaro;

Santesu deyyadhammesu, dīpaṃ nākamha attano.

“往昔我们是恶法者，身为家妇与族母；当有可施之物时，未为自己作归依处。

396.

396.

‘‘Pahūtaṃ annapānampi, apissu avakirīyati;

Sammaggate pabbajite, na ca kiñci adamhase.

“纵有丰盛的饮食，甚至被抛撒浪费；对已善行的出家人，我们未曾布施分毫。

397.

397.

‘‘Akammakāmā alasā, sādukāmā mahagghasā;

Ālopapiṇḍadātāro, paṭiggahe paribhāsimhase.

“我们曾是不愿工作的懒人，贪图美味的饕客；我们辱骂布施少量食物者，也辱骂那些领受者。

398.

398.

‘‘Te gharā tā ca dāsiyo, tānevābharaṇāni no;

Te aññe paricārenti, mayaṃ dukkhassa bhāgino.

“那些房屋和女仆，还有我们那些饰品；如今由别人享用，我们则成了痛苦的承受者。

399.

399.

‘‘Veṇī vā avaññā honti, rathakārī ca dubbhikā;

Caṇḍālī kapaṇā honti, kappakā ca punappunaṃ.

“竹匠受轻蔑，车匠亦贫困；旃陀罗女多困厄，理发师则一再出生于此等境地。

400.

400.

‘‘Yāni yāni nihīnāni, kulāni kapaṇāni ca;

Tesu tesveva jāyanti, esā maccharino gati.

“凡是卑劣、贫困的家族，吝啬者皆出生于彼；此乃悭吝者之趣向。

401.

401.

‘‘Pubbe [Pg.160] ca katakalyāṇā, dāyakā vītamaccharā;

Saggaṃ te paripūrenti, obhāsenti ca nandanaṃ.

“往昔已作善业、远离悭吝的施主们，彼等充满天界，并辉耀欢喜园(Nandana)。

402.

402.

‘‘Vejayante ca pāsāde, ramitvā kāmakāmino;

Uccākulesu jāyanti, sabhogesu tato cutā.

“于胜利殿(Vejayanta)宫殿中，欲乐者恣意欢欣；自彼殁已，出生于高贵、具足财富的家族。

403.

403.

‘‘Kūṭāgāre ca pāsāde, pallaṅke ponakatthate;

Bījitaṅgā morahatthehi, kule jātā yasassino.

“于楼阁与宫殿中，在铺设新毯的床榻上；身被孔雀羽扇扇拂，出生于享有盛誉的家族。

404.

404.

‘‘Aṅkato aṅkaṃ gacchanti, māladhārī alaṅkatā;

Dhātiyo upatiṭṭhanti, sāyaṃ pātaṃ sukhesino.

“从一怀抱到另一怀抱，佩戴花鬘，身被庄严；乳母侍奉于左右，朝夕享乐，寻求安乐。

405.

405.

‘‘Nayidaṃ akatapuññānaṃ, katapuññānamevidaṃ;

Asokaṃ nandanaṃ rammaṃ, tidasānaṃ mahāvanaṃ.

“此非未作福者所有，唯是已作福者所有；无忧、欢喜、林丽之园，三十三天之大林。

406.

406.

‘‘Sukhaṃ akatapuññānaṃ, idha natthi parattha ca;

Sukhañca katapuññānaṃ, idha ceva parattha ca.

“未作福者，此世与来世皆无安乐；已作福者，此世与来世皆得安乐。

407.

407.

‘‘Tesaṃ sahabyakāmānaṃ, kattabbaṃ kusalaṃ bahuṃ;

Katapuññā hi modanti, sagge bhogasamaṅgino’’ti. – gāthāyo avocuṃ;

“欲求与彼等（天人）共住者，当多作善业；已作福者，于天界具足财富，心生欢喜。”——（饿鬼们）诵出这些偈颂。

392. Tattha sātunnavasanāti chinnabhinnapilotikakhaṇḍanivāsanā. Eketi ekacce. Kesanivāsanāti keseheva paṭicchāditakopinā. Bhattāya gacchantīti ‘‘appeva nāma ito gatā yattha vā tattha vā kiñci ucchiṭṭhabhattaṃ vā vamitabhattaṃ vā gabbhamalādikaṃ vā labheyyāmā’’ti katthacideva aṭṭhatvā ghāsatthāya gacchanti. Pakkamanti disodisanti disato disaṃ anekayojanantarikaṃ ṭhānaṃ pakkamanti.

392. 其中，“身着碎布衣”(sātunnavasanā)是指穿着破烂不堪的布片为衣。“有些”(eke)是指某些饿鬼。“以发为下裙”(kesanivāsanā)是指仅以头发遮盖其私处。“为食而游走”(bhattāya gacchanti)是指他们心想：“或许我们从这里走到任何地方，能得到一些残羹剩饭、呕吐物或胎盘之类的东西”，他们不在任何地方停留，只是为了寻找食物而行走。“四散到各处去”(pakkamanti disodisaṃ)是指他们从一个方向到另一个方向，前往相隔许多由旬(yojana)的地方。

393. Dūreti dūreva ṭhāne. Eketi ekacce petā. Padhāvitvāti ghāsatthāya upadhāvitvā. Aladdhāva nivattareti kiñci ghāsaṃ vā pānīyaṃ vā alabhitvā eva nivattanti. Pamucchitāti khuppipāsādidukkhena sañjātamucchā. Bhantāti [Pg.161] paribbhamantā. Bhūmiyaṃ paṭisumbhitāti tāya eva mucchāya uppattiyā ṭhatvā avakkhittamattikāpiṇḍā viya vissussitvā pathaviyaṃ patitā.

393. “远处”(dūre)，即在极远之处。“某些”(eke)，即某些饿鬼。“奔跑”(padhāvitvā)，即为食物而奔跑。“一无所获而返回”(aladdhāva nivattare)，即未获得任何食物或饮料便返回。“昏厥”(pamucchitā)，即因饥渴等痛苦所生之昏厥。“徘徊”(bhantā)，即四处游荡。“倒在地上”(bhūmiyaṃ paṭisumbhitā)，即因那昏厥而僵立，如被丢弃的土块般干枯，而后倒在地上。

394. Tatthāti gataṭṭhāne. Bhūmiyaṃ paṭisumbhitāti papāte patitā viya jighacchādidukkhena ṭhātuṃ asamatthabhāvena bhūmiyaṃ patitā, tattha vā gataṭṭhāne ghāsādīnaṃ alābhena chinnāsā hutvā kenaci paṭimukhaṃ sumbhitā pothitā viya bhūmiyaṃ patitā hontīti attho. Pubbe akatakalyāṇāti purimabhave akatakusalā. Aggidaḍḍhāva ātapeti nidāghakāle ātapaṭṭhāne agginā daḍḍhā viya, khuppipāsagginā ḍayhamānā mahādukkhaṃ anubhavantīti attho.

394. “于彼处”(tattha)，即于所到之处。“倒在地上”(bhūmiyaṃ paṭisumbhitā)，即因饥饿等痛苦而无力站立，犹如坠入悬崖般倒在地上；或于所到之处，因未得食物等而希望断绝，犹如被迎面撞击般倒在地上。“往昔未行善”(pubbe akatakalyāṇā)，即于前世未行善业。“如火烧般曝晒”(aggidaḍḍhāva ātape)，即在酷暑时节，于烈日之下，犹如被火烧灼，为饥渴之火所焚，感受极大痛苦。

395. Pubbeti atītabhave. Pāpadhammāti issukīmaccharīādibhāvena lāmakasabhāvā. Gharaṇīti gharasāminiyo. Kulamātaroti kuladārakānaṃ mātaro, kulapurisānaṃ vā mātaro. Dīpanti patiṭṭhaṃ, puññanti attho. Tañhi sattānaṃ sugatīsu patiṭṭhābhāvato ‘‘patiṭṭhā’’ti vuccati. Nākamhāti na karimha.

395. “往昔”(pubbe)，即于过去世。“恶法者”(pāpadhammā)，即因嫉妒、悭吝等而本性卑劣者。“主妇”(gharaṇī)，即家中女主人。“族母”(kulamātaro)，即一族子女之母，或一族男子之母。“洲岛”(dīpa)，即依止处，义为福德。福德为众生于善趣之依止，故称为“依止处”。“我等未曾做”(nākamha)，即我们没有做。

396. Pahūtanti bahuṃ. Annapānampīti annañca pānañca. Apissu avakirīyatīti sūti nipātamattaṃ, api avakirīyati chaṭṭīyati. Sammaggateti sammā gate sammā paṭipanne sammā paṭipannāya. Pabbajiteti pabbajitāya. Sampadāne hi idaṃ bhummavacanaṃ. Sammaggate vā pabbajite sati labbhamāneti attho. Na ca kiñci adamhaseti ‘‘kiñcimattampi deyyadhammaṃ nādamhā’’ti vippaṭisārābhibhūtā vadanti.

396. “众多”(pahūtaṃ)，即很多。“饮食”(annapānaṃ)，即食物与饮料。“亦被抛洒”(apissu avakirīyati)中，“su”仅为助词，意为“亦被抛洒、丢弃”。“于善行者”(sammaggate)，即于已善行、善实践者。“于出家者”(pabbajite)，即于已出家者。此处格有为格义。其义为：当有善行者或出家者时，（食物等）可被施予。“我等未曾施与任何事物”(na ca kiñci adamhase)，是说他们为追悔所压倒而言：“我等未曾施与丝毫可施之物。”

397. Akammakāmāti sādhūti akattabbaṃ kammaṃ akusalaṃ kāmentīti akammakāmā, sādhūhi vā kattabbaṃ kusalaṃ kāmentīti kammakāmā, na kammakāmāti akammakāmā, kusaladhammesu acchandikāti attho. Alasāti kusītā kusalakammakaraṇe nibbīriyā. Sādukāmāti sātamadhuravatthupiyā. Mahagghasāti mahābhojanā, ubhayenāpi sundarañca madhurañca bhojanaṃ labhitvā atthikānaṃ kiñci adatvā sayameva bhuñjitāroti [Pg.162] dasseti. Ālopapiṇḍadātāroti ālopamattassapi bhojanapiṇḍassa dāyakā. Paṭiggaheti tassa paṭiggaṇhanake. Paribhāsimhaseti paribhavaṃ karontā bhāsimha, avamaññimha uppaṇḍimhā cāti attho.

397. “不乐作业者”(akammakāmā)：其释有二：一、乐于不应作业之不善业者，故为“不乐作业者”；二、乐于善人所应作业之善业者，名为“乐作业者”(kammakāmā)，“不乐作业者”即非“乐作业者”，义为于诸善法无有欲乐。“懒惰者”(alasā)，即懈怠，于行善业无有精进。“嗜味者”(sādukāmā)，即喜爱悦意甘美之物。“贪食者”(mahagghasā)，即食量大者；此二者皆显示：获得美好甘甜之食物后，不施与乞求者分毫，而独自享用。“施一抟食者”(ālopapiṇḍadātāro)，即施予仅一抟之食者。“于受者”(paṭiggahe)，即于其领受者。“我等曾呵斥”(paribhāsimhase)，即我等曾作呵斥而语，义为我等曾轻慢、嘲弄。

398. Te gharāti yattha mayaṃ pubbe ‘‘amhākaṃ ghara’’nti mamattaṃ akarimhā, tāni gharāni yathāṭhitāni, idāni no na kiñci upakappatīti adhippāyo. Tā ca dāsiyo tānevābharaṇāni noti etthāpi eseva nayo. Tattha noti amhākaṃ. Teti te gharādike. Aññe paricārenti, paribhogādivasena viniyogaṃ karontīti attho. Mayaṃ dukkhassa bhāginoti mayaṃ pana pubbe kevalaṃ kīḷanappasutā hutvā sāpateyyaṃ pahāya gamanīyaṃ anugāmikaṃ kātuṃ ajānantā idāni khuppipāsādidukkhassa bhāgino bhavāmāti attānaṃ garahantā vadanti.

398. “彼诸家宅”(te gharā)：我等往昔曾执为“我之家”，彼诸家宅如今依然如故，然于我等已无任何助益，此为其意。于“彼诸婢女”及“彼诸饰物”亦同此理。其中，“我等”(no)即“我们的”。“彼等”(te)即彼诸家宅等。“为他人所用”(aññe paricārenti)，义为他人正以享用等方式使用之。“我等承受痛苦”(mayaṃ dukkhassa bhāgino)：我等往昔只耽于嬉乐，不知舍弃资财以作业果随身之事，如今承受饥渴等苦，此乃自责之语。

399. Idāni yasmā petayonito cavitvā manussesu uppajjantāpi sattā yebhuyyena tasseva kammassa vipākāvasesena hīnajātikā kapaṇavuttinova honti, tasmā tamatthaṃ dassetuṃ ‘‘veṇivā’’tiādinā dve gāthā vuttā. Tattha veṇivāti venajātikā, vilīvakārā naḷakārā hontīti attho. Vā-saddo aniyamattho. Avaññāti avaññeyyā, avajānitabbāti vuttaṃ hoti. ‘‘Vambhanā’’ti vā pāṭho, parehi bādhanīyāti attho. Rathakārīti cammakārino. Dubbhikāti mittadubbhikā mittānaṃ bādhikā. Caṇḍālīti caṇḍālajātikā. Kapaṇāti vanibbakā ativiya kāruññappattā. Kappakāti kappakajātikā, sabbattha ‘‘honti punappuna’’nti yojanā, aparāparampi imesu nihīnakulesu uppajjantīti vuttaṃ hoti.

399. 如今，从饿鬼道死后投生人间的有情，大多因其恶业的余报而出身低贱、生活贫困。为说明此义，佛陀说了以“竹匠”(veṇi)等开头的两首偈颂。其中，“竹匠”即竹匠种姓，义为编篮者、织苇者。“vā”字为不定词。“应被轻视者”(avaññā)，即是说应被轻视、应被鄙视。“或有读作‘vambhanā’”，义为应被他人欺压者。“车匠”(rathakārī)，即皮革匠。“背叛朋友者”(dubbhikā)，即背叛、伤害朋友者。“旃陀罗女”(caṇḍālī)，即旃陀罗种姓之女。“贫困者”(kapaṇā)，即乞丐，极为可怜者。“理发师”(kappakā)，即理发师种姓。于所有这些词，皆应连接“一再成为”(honti punappuna)，即是说，他们会一再地投生于这些卑贱的家族中。

400. Tesu tesveva jāyantīti yāni yāni aññānipi nesādapukkusakulādīni kapaṇāni ativiya vambhaniyāni paramaduggatāni ca, tesu tesu eva nihīnakulesu macchariyamalena petesu nibbattitvā tato cutā nibbattanti. Tenāha ‘‘esā maccharino gatī’’ti.

400. “于彼彼处投生”(tesu tesveva jāyanti)：无论其他任何猎人(nesāda)、贱民(pukkusa)等家族，凡是贫困、极应被欺压且至为不幸者，皆是因悭吝之垢而投生为饿鬼，复从此死后，投生于彼彼卑贱家族之中。是故说：“此乃悭吝者之归宿。”

401. Evaṃ [Pg.163] akatapuññānaṃ sattānaṃ gatiṃ dassetvā idāni katapuññānaṃ gatiṃ dassetuṃ ‘‘pubbe ca katakalyāṇā’’ti satta gāthā vuttā. Tattha saggaṃ te paripūrentīti ye pubbe purimajātiyaṃ katakalyāṇā dāyakā dānapuññābhiratā vigatamalamaccherā, te attano rūpasampattiyā ceva parivārasampattiyā ca saggaṃ devalokaṃ paripūrenti paripuṇṇaṃ karonti. Obhāsenti ca nandananti na kevalaṃ paripūrentiyeva, atha kho kapparukkhādīnaṃ pabhāhi sabhāveneva obhāsamānampi nandanavanaṃ attano vatthābharaṇajutīhi sarīrappabhāya ca abhibhavitvā ceva obhāsetvā ca jotenti.

401. 如是开示未作福者之归宿后，为开示已作福者之归宿，佛陀宣说了以“往昔行善者”开头的七首偈颂。其中，“彼等充满天界”(saggaṃ te paripūrenti)是指：凡往昔前世行善、为布施者、乐于布施福业、远离悭吝之垢者，彼等以自身色相之圆满及眷属之圆满，充满天界，即天神世界，使其圆满。“且照耀欢喜园”(obhāsenti ca nandanaṃ)：不仅充满天界，而且以自身衣饰之光辉及身光，压倒并照亮那本已因劫波树等光芒而自然发光的欢喜园(Nandanavana)，使其更加辉耀。

402. Kāmakāminoti yathicchitesu kāmaguṇesu yathākāmaṃ paribhogavanto. Uccākulesūti uccesu khattiyakulādīsu kulesu. Sabhogesūti mahāvibhavesu. Tato cutāti tato devalokato cutā.

402. “随欲享受者”(kāmakāmino)，即于所欲之欲尘，能随意享受者。“于高贵之家”(uccākulesu)，即于刹帝利等高贵家族。“有财富者”(sabhogesu)，即有大财富者。“从彼处死”(tato cutā)，即从彼天界死。

403. Kūṭāgāre ca pāsādeti kūṭāgāre ca pāsāde ca. Bījitaṅgāti bījiyamānadehā. Morahatthehīti morapiñchapaṭimaṇḍitabījanīhatthehi. Yasassinoti parivāravanto ramantīti adhippāyo.

403. “于重阁与殿堂”(kūṭāgāre ca pāsāde)，即于重阁及殿堂。“肢体被拂”(bījitaṅgā)，即身体被扇拂。“手持孔雀扇者”(morahatthehi)，即手持以孔雀羽毛装饰之扇者。“有名望者”(yasassino)，其意为拥有眷属而享乐者。

404. Aṅkato aṅkaṃ gacchantīti dārakakālepi ñātīnaṃ dhātīnañca aṅkaṭṭhānato aṅkaṭṭhānameva gacchanti, na bhūmitalanti adhippāyo. Upatiṭṭhantīti upaṭṭhānaṃ karonti. Sukhesinoti sukhamicchantā, ‘‘mā sītaṃ vā uṇhaṃ vā’’ti appakampi dukkhaṃ pariharantā upatiṭṭhantīti adhippāyo.

404. “从怀中至怀中”(aṅkato aṅkaṃ gacchanti)：其意为，即便在孩童时期，亦仅从亲属及乳母之怀中至另一怀中，不触地面。“侍奉”(upatiṭṭhanti)，即予以照料。“求安乐者”(sukhesino)，即希求（孩童）安乐者；其意为，侍奉者会避开哪怕是微小的痛苦，如“愿其勿冷勿热”。

405. Nayidaṃ akatapuññānanti idaṃ sokavatthuabhāvato asokaṃ rammaṃ ramaṇīyaṃ tidasānaṃ tāvatiṃsadevānaṃ mahāvanaṃ mahāupavanabhūtaṃ nandanaṃ nandanavanaṃ akatapuññānaṃ na hoti, tehi laddhuṃ na sakkāti attho.

405. “此非无福者所得”(nayidaṃ akatapuññānaṃ)：此欢喜园(Nandanavana)因无忧悲之事而无忧，且令人愉悦、可爱，为三十三天(Tāvatiṃsa)诸天之大林、大苑。此非无福者所有，义为彼等不能获得。

406. Idhāti imasmiṃ manussaloke visesato puññaṃ karīyati, taṃ sandhāyāha. Idhāti vā diṭṭhadhamme. Paratthāti samparāye.

406. “于此”(idha)：意指于此人界中，特别能行福业，针对此而说。或“于此”指于现法，“于他处”(parattha)指于来世。

407. Tesanti tehi yathāvuttehi devehi. Sahabyakāmānanti sahabhāvaṃ icchantehi. Bhogasamaṅginoti bhogehi samannāgatā, dibbehi [Pg.164] pañcakāmaguṇehi samappitā modantīti attho. Sesaṃ uttānatthameva.

407. “彼等”(tesaṃ)：即如前所述之诸天。“欲求共住者”(sahabyakāmānaṃ)：即欲求共住者。“具足资财者”(bhogasamaṅgino)：即财富具足，为天界五欲(pañcakāmaguṇa)所围绕而喜乐，此为其义。余者其义浅显。

Evaṃ tehi petehi sādhāraṇato attanā katakammassa ca gatiyā puññakammassa ca gatiyā paveditāya saṃviggamanassa koḷiyāmaccapamukhassa tattha sannipatitassa mahājanassa ajjhāsayānurūpaṃ bhagavā vitthārena dhammaṃ desesi. Desanāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.

如是，彼等饿鬼如实告知了他们共同所造之业的趣向以及福业的趣向，令以拘利耶(Koḷiya)大臣为首、聚集于彼处的大众心生悚惧。世尊随顺彼等大众的意乐，广为说法。说法结束时，八万四千众生证悟了法。

Abhijjamānapetavatthuvaṇṇanā niṭṭhitā.

《不沉没饿鬼事》释义终。

2. Sāṇavāsittherapetavatthuvaṇṇanā

2. 萨那瓦西长老亲属饿鬼事释义

Kuṇḍināgariyo theroti idaṃ satthari veḷuvane viharante āyasmato sāṇavāsittherassa ñātipete ārabbha vuttaṃ. Atīte kira bārāṇasiyaṃ kitavassa nāma rañño putto uyyānakīḷaṃ kīḷitvā nivattanto sunettaṃ nāma paccekabuddhaṃ piṇḍāya caritvā nagarato nikkhamantaṃ disvā issariyamadamatto hutvā ‘‘kathañhi nāma mayhaṃ añjaliṃ akatvā ayaṃ muṇḍako gacchatī’’ti paduṭṭhacitto hatthikkhandhato otaritvā ‘‘kacci te piṇḍapāto laddho’’ti ālapanto hatthato pattaṃ gahetvā pathaviyaṃ pātetvā bhindi. Atha naṃ sabbattha tādibhāvappattiyā nibbikāraṃ karuṇāvipphārasomanassanipātapasannacittameva olokentaṃ aṭṭhānāghātena dūsitacitto ‘‘kiṃ maṃ kitavassa rañño puttaṃ na jānāsi, tvaṃ olokayanto mayhaṃ kiṃ karissasī’’ti vatvā avahasanto pakkāmi. Pakkantamattasseva cassa narakaggidāhapaṭibhāgo balavasarīradāho uppajji. So tena mahāsantāpenābhibhūtakāyo atibāḷhaṃ dukkhavedanābhitunno kālaṃ katvā avīcīmahāniraye nibbatti.

“昆迪那伽利(Kuṇḍināgari)长老”：此乃世尊住于竹林(Veḷuvana)时，就具寿萨那瓦西(Sāṇavāsi)长老的亲属饿鬼之事而说。据说，过去在波罗奈(Bārāṇasī)城，一位名叫吉达瓦(Kitava)的国王之子，于御苑游乐后返回时，看见一位名叫苏涅达(Sunetta)的独觉佛托钵后正走出城。他因权势之傲慢而心怀恶意，想道：“此剃头者为何不向我合掌致意便径直走过？”于是从象背上下来，上前问道：“你可得到食物了？”说着便从独觉佛手中夺过钵，掷于地上摔碎。当时，独觉佛已证得遍处平等的境界，无有动摇，仅以充满慈悲与喜悦的清净之心注视着他。王子却因无端之瞋恚而心生恼怒，说道：“你不知我是吉达瓦王之子吗？你看着我，又能奈我何？”说完便嘲笑着离开了。他刚一离开，体内便生起如地狱之火般强烈的灼烧感。他被剧烈的苦受所折磨，命终之后，投生于无间(Avīci)大地狱。

So tattha dakkhiṇapassena vāmapassena uttāno avakujjoti bahūhi pakārehi parivattitvā caturāsīti vassasahassāni paccitvā tato [Pg.165] cuto petesu apirimitakālaṃ khuppipāsādidukkhaṃ anubhavitvā tato cuto imasmiṃ buddhuppāde kuṇḍinagarassa samīpe kevaṭṭagāme nibbatti. Tassa jātissarañāṇaṃ uppajji, tena so pubbe attanā anubhūtapubbaṃ dukkhaṃ anussaranto vayappattopi pāpabhayena ñātakehipi saddhiṃ macchabandhanatthaṃ na gacchati. Tesu gacchantesu macche ghātetuṃ anicchanto nilīyati, gato ca jālaṃ bhindati, jīvante vā macche gahetvā udake vissajjeti, tassa taṃ kiriyaṃ arocantā ñātakā gehato taṃ nīhariṃsu. Eko panassa bhātā sinehabaddhahadayo ahosi.

他在那地狱中，时而右侧卧，时而左侧卧，时而仰卧，时而俯卧，如是辗转受苦八万四千年。从彼处死后，又在饿鬼道中经历无量时劫，感受饥渴等痛苦。再从彼处死后，于此佛陀出世(buddhuppāda)之时，他投生于昆迪那伽罗(Kuṇḍināgara)城附近的渔村(kevaṭṭagāma)。他生起了宿命智(jātissarañāṇa)，能忆念起自己往昔所经历的痛苦，因此即便长大成人，也因畏惧恶业而从不与亲属一同去捕鱼。当亲属们去捕鱼时，他不愿杀鱼便躲藏起来；若一同前往，则破坏渔网，或将活鱼抓起放回水中。亲属们不喜其行，便将他逐出家门。但他有一个兄弟，对他心怀慈爱。

Tena ca samayena āyasmā ānando kuṇḍinagaraṃ upanissāya sāṇapabbate viharati. Atha so kevaṭṭaputto ñātakehi pariccatto hutvā ito cito ca paribbhamanto taṃ padesaṃ patto bhojanavelāya therassa santikaṃ upasaṅkami. Thero taṃ pucchitvā bhojanena atthikabhāvaṃ ñatvā tassa bhattaṃ datvā katabhattakicco sabbaṃ taṃ pavattiṃ ñatvā dhammakathāya pasannamānasaṃ ñatvā ‘‘pabbajissasi, āvuso’’ti? ‘‘Āma, bhante, pabbajissāmī’’ti. Thero taṃ pabbājetvā tena saddhiṃ bhagavato santikaṃ agamāsi. Atha naṃ satthā āha – ‘‘ānanda, imaṃ sāmaṇeraṃ anukampeyyāsī’’ti. So ca akatakusalattā appalābho ahosi. Atha naṃ satthā anuggaṇhanto bhikkhūnaṃ paribhogatthāya pānīyaghaṭānaṃ paripūraṇe niyojesi. Taṃ disvā upāsakā tassa bahūni niccabhattāni paṭṭhapesuṃ.

其时，具寿阿难(Ānanda)正依止昆迪那伽罗城(Kuṇḍinagara)住于萨那山(Sāṇapabbata)。那位渔夫之子被亲属抛弃后，四处流浪，来到了此地。到了用餐之时，他走近长老。长老询问后，得知他需要食物，便给了他斋饭。用完餐后，长老了解了他的全部经历，见他已对佛法心生净信，便问道：“贤友，你愿意出家吗？”他答道：“是的，尊者，我愿意出家。”长老便为他剃度，之后与他一同前往世尊之处。导师对阿难道：“阿难，你当怜悯这位沙弥。”但此沙弥因未曾造作善业，所得甚少。于是导师为了帮助他，便指派他为比丘们装满饮水罐。优婆塞们见到后，便为他安排了许多固定的斋饭。

So aparena samayena laddhūpasampado arahattaṃ patvā thero hutvā dvādasahi bhikkhūhi saddhiṃ sāṇapabbate vasi. Tassa pana ñātakā pañcasatamattā anupacitakusalakammā upacitamaccherādipāpadhammā kālaṃ katvā petesu nibbattiṃsu. Tassa pana mātāpitaro ‘‘esa amhehi pubbe gehato nikkaḍḍhito’’ti sārajjamānā taṃ anupasaṅkamitvā tasmiṃ baddhasinehaṃ bhātikaṃ pesesuṃ. So therassa gāmaṃ piṇḍāya paviṭṭhasamaye dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ patiṭṭhāpetvā katañjalī attānaṃ dassetvā [Pg.166] ‘‘mātā pitā ca te, bhante’’tiādigāthā avoca. Kuṇḍināgariyo therotiādayo pana ādito pañca gāthā tāsaṃ sambandhadassanatthaṃ dhammasaṅgāhakehi ṭhapitā.

后来，他适时受具足戒，证得阿罗汉果，成为长老，与十二位比丘一同住于萨那山(Sāṇapabbata)。而他的约五百位亲属，因未积善业，反集悭吝等恶法，命终后投生于饿鬼道中。他的父母因念及“此人先前曾被我们逐出家门”而心生羞愧，不敢亲自见他，便派遣与他感情深厚的弟弟前去。当长老入村乞食时，其弟右膝着地，合掌现身，诵出“尊者，您的父母……”等偈颂。至于“昆迪那伽利长老”等开篇五首偈颂，乃是为显示前后关联而由法藏结集者所置入。

408.

408.

‘‘Kuṇḍināgariyo thero, sāṇavāsinivāsiko;

Poṭṭhapādoti nāmena, samaṇo bhāvitindriyo.

“昆迪那伽利之长老，住于萨那瓦西山；其名为波塔帕达(Poṭṭhapāda)，沙门善修诸根。

409.

409.

‘‘Tassa mātā pitā bhātā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“其父母与兄弟，已堕于恶趣；因造作恶业，从此生鬼界。

410.

410.

‘‘Te duggatā sūcikaṭṭā, kilantā naggino kisā;

Uttasantā mahattāsā, na dassenti kurūrino.

“彼等堕恶趣，苦受如针刺，疲惫裸且瘦。怀有大怖畏，凶残不现身。

411.

411.

‘‘Tassa bhātā vitaritvā, naggo ekapathekako;

Catukuṇḍiko bhavitvāna, therassa dassayītumaṃ.

“其兄弟前来，赤身独自一人；化作四肢着地之形，向长老显现自身。

412.

412.

‘‘Thero cāmanasikatvā, tuṇhībhūto atikkami;

So ca viññāpayī theraṃ, ‘bhātā petagato ahaṃ’.

“长老未留意，默然走过。他便告知长老：‘我是你堕入鬼道的兄弟。’

413.

413.

‘‘Mātā pitā ca te bhante, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“尊者，您的父母，已堕于恶趣；因造作恶业，从此生鬼界。

414.

414.

‘‘Tena duggatā sūcikaṭṭā, kilantā naggino kisā;

Uttasantā mahattāsā, na dassenti kurūrino.

“因此堕恶趣，苦受如针刺，疲惫裸且瘦。怀有大怖畏，凶残不现身。

415.

415.

‘‘Anukampassu kāruṇiko, datvā anvādisāhi no;

Tava dinnena dānena, yāpessanti kurūrino’’ti.

“慈悲者啊请怜悯，布施功德回向我等；依您所施之供养，我等凶残者方得存活。”

408-9. Tattha kuṇḍināgariyo theroti evaṃnāmake nagare jātasaṃvaḍḍhatthero, ‘‘kuṇḍikanagaro thero’’tipi pāṭho, so evattho. Sāṇavāsinivāsikoti sāṇapabbatavāsī. Poṭṭhapādoti nāmenāti nāmena poṭṭhapādo nāma. Samaṇoti samitapāpo. Bhāvitindriyoti ariyamaggabhāvanāya bhāvitasaddhādiindriyo, arahāti attho. Tassāti tassa sāṇavāsittherassa. Duggatāti duggatigatā.

408-9. 此中，“昆迪那伽利长老”(kuṇḍināgariyo thero)指在该同名城市出生长大的长老；亦有读作“昆迪迦那伽罗长老”(kuṇḍikanagaro thero)，其义相同。“萨那瓦西居住者”(sāṇavāsinivāsiko)指居住于萨那山(Sāṇapabbata)者。“名为波塔帕达”(Poṭṭhapādoti nāmena)即其名为波塔帕达。“沙门”(samaṇo)意为已平息恶业者。“善修诸根”(bhāvitindriyo)意指通过修习圣道而使信等诸根得以增长者，即是阿罗汉。“其”(tassa)指那位萨那瓦西长老。“堕恶趣”(duggatā)指已去往恶趣者。

410. Sūcikaṭṭāti [Pg.167] pūtinā lūkhagattā aṭṭakā, sūcikāti laddhanāmāya khuppipāsāya aṭṭā pīḷitā. ‘‘Sūcikaṇṭhā’’ti keci paṭhanti, sūcichiddasadisamukhadvārāti attho. Kilantāti kilantakāyacittā. Nagginoti naggarūpā niccoḷā. Kisāti aṭṭhittacamattasarīratāya kisadehā. Uttasantāti ‘‘ayaṃ samaṇo amhākaṃ putto’’ti ottappena utrāsaṃ āpajjantā. Mahattāsāti attanā pubbe katakammaṃ paṭicca sañjātamahābhayā. Na dassentīti attānaṃ na dassenti, sammukhībhāvaṃ na gacchanti. Kurūrinoti dāruṇakammantā.

410. “苦受如针刺”(sūcikaṭṭā)指因身体腐烂、皮肤粗糙而受苦；或指被名为“针”的饥渴所折磨、压迫。亦有人读作“针喉”(sūcikaṇṭhā)，意为口如针孔。“疲惫”(kilantā)指身心俱疲。“裸”(naggino)指赤身无衣。“瘦”(kisā)指身体仅剩皮骨，十分消瘦。“怖畏”(uttasantā)指因念及“此沙门是我等之子”而心生愧惧。“大恐怖”(mahattāsā)指因忆念往昔所造之业而生起巨大怖畏。“不现身”(na dassenti)指不显现自身，不来到面前。“凶残”(kurūrino)指行为残暴者。

411. Tassa bhātāti sāṇavāsittherassa bhātā. Vitaritvāti vitiṇṇo hutvā, ottappasantāsabhayāti attho. Vituritvāti vā pāṭho, turito hutvā, taramānarūpo hutvāti vuttaṃ hoti. Ekapatheti ekapadikamagge. Ekakoti ekiko adutiyo. Catukuṇḍiko bhavitvānāti catūhi aṅgehi kuṇḍeti attabhāvaṃ pavattetīti catukuṇḍiko, dvīhi jāṇūhi dvīhi hatthehi gacchanto tiṭṭhanto ca, evaṃbhūto hutvāti attho. So hi evaṃ purato kopīnapaṭicchādanā hotīti tathā akāsi. Therassa dassayītumanti therassa attānaṃ uddisayi dassesi.

411. “他的兄弟”(Tassa bhātā)是指萨那瓦西(Sāṇavāsī)长老的兄弟。“Vitaritvā”是“已布施”(vitiṇṇo hutvā)之义，即因惭愧而生怖畏。或有读作“vituritvā”，意思是“迅速”(turito hutvā)，即是说“急切的样子”(taramānarūpo hutvā)。“在一条路上”(Ekapathe)是指在一条小径上。“独自”(Ekako)是指独自一人，没有同伴。“成为四肢着地者”(Catukuṇḍiko bhavitvāna)是说，用四肢支撑身体者为“四肢着地者”(catukuṇḍiko)，即用双膝和双手行走站立，意思是成为这样。他确实如此做，是为了在前面遮住腰布。“为了向长老显示”(Therassa dassayītuṃ)是指向长老显示、展示自己。

412. Amanasikatvāti ‘‘ayaṃ nāma eso’’ti evaṃ manasi akaritvā anāvajjetvā. So cāti so peto. Bhātā petagato ahanti ‘‘ahaṃ atītattabhāve bhātā, idāni petabhūto idhāgato’’ti vatvā viññāpayi theranti yojanā.

412. “不作意”(Amanasikatvā)是指不作意“这是某某”，不予以注意。“而他”(So ca)是指那个饿鬼。“我是已入饿鬼道的兄弟”(Bhātā petagato ahaṃ)应连接为：他说道“我在过去世是兄弟，如今成为饿鬼来到这里”，并以此告知长老。

413-5. Yathā pana viññāpayi, taṃ dassetuṃ ‘‘mātā pitā cā’’tiādinā tisso gāthā vuttā. Tattha mātā pitā ca teti tava mātā ca pitā ca. Anukampassūti anuggaṇha anudayaṃ karohi. Anvādisāhīti ādisa. Noti amhākaṃ. Tava dinnenāti tayā dinnena.

413-5. 为了说明他如何告知，说了以“父母与”(mātā pitā ca)等开头的三个偈颂。其中，“你的父母”(mātā pitā ca te)是指你的母亲和父亲。“请怜悯”(Anukampassu)即是“请慈悲”(anuggaṇha)、“请生起怜悯心”(anudayaṃ karohi)。“请回向”(Anvādisāhi)即是“请指定”(ādisa)。“我们”(No)是指“我们的”(amhākaṃ)。“以你所施”(Tava dinnena)即是“以你所给予的”(tayā dinnena)。

Taṃ [Pg.168] sutvā thero yathā paṭipajji, taṃ dassetuṃ –

为了显示长老听闻后如何行事——

416.

416.

‘‘Thero caritvā piṇḍāya, bhikkhū aññe ca dvādasa;

Ekajjhaṃ sannipatiṃsu, bhattavissaggakāraṇā.

长老行乞后，以及其他十二位比丘，为了分发食物，聚集在一起。

417.

417.

‘‘Thero sabbeva te āha, yathāladdhaṃ dadātha me;

Saṅghabhattaṃ karissāmi, anukampāya ñātinaṃ.

长老对他们所有人说：“请将你们所得的给我，我将作僧团的供食，以怜悯我的亲族。”

418.

418.

‘‘Niyyādayiṃsu therassa, thero saṅghaṃ nimantayi;

Datvā anvādisi thero, mātu pitu ca bhātuno;

‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’.

他们将食物交给长老，长老邀请了僧团。布施后，长老为母亲、父亲和兄弟回向：“愿此功德归于我的亲族，愿我的亲族们安乐。”

419.

419.

‘‘Samanantarānuddiṭṭhe, bhojanaṃ udapajjatha;

Suciṃ paṇītaṃ sampannaṃ, anekarasabyañjanaṃ.

刚一回向，食物即已出现，清净、殊胜、圆满，具足多种滋味与菜肴。

420.

420.

‘‘Tato uddassayī bhātā, vaṇṇavā balavā sukhī;

Pahūtaṃ bhojanaṃ bhante, passa naggāmhase mayaṃ;

Tathā bhante parakkama, yathā vatthaṃ labhāmase.

于是，那位兄弟显现了，他容貌端正、强壮、安乐。他说：“尊者，食物丰盛，但请看，我们是赤裸的。尊者，请您如此努力，以便我们获得衣服。”

421.

421.

‘‘Thero saṅkārakūṭamhā, uccinitvāna nantake;

Pilotikaṃ paṭaṃ katvā, saṅghe cātuddise adā.

长老从垃圾堆中捡拾破布，制成衣物，布施给四方僧团。

422.

422.

‘‘Datvā anvādisī thero, mātu pitu ca bhātuno;

‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’.

布施后，长老为母亲、父亲和兄弟回向：“愿此功德归于我的亲族，愿我的亲族们安乐。”

423.

423.

‘‘Samanantarānuddiṭṭhe, vatthāni udapajjisuṃ;

Tato suvatthavasano, therassa dassayītumaṃ.

刚一回向，衣服即已出现。于是，那位穿着华美衣服者，向长老显现自己。

424.

424.

‘‘Yāvatā nandarājassa, vijitasmiṃ paṭicchadā;

Tato bahutarā bhante, vatthānacchādanāni no.

“尊者，难陀(Nanda)王的国土中有多少衣物，我们的衣服和遮盖物比那还要多得多。”

425.

425.

‘‘Koseyyakambalīyāni, khomakappāsikāni ca;

Vipulā ca mahagghā ca, tepākāsevalambare.

“丝绸、毛毯、麻布与棉布，既宽大又贵重，它们都悬挂在空中。”

426.

426.

‘‘Te [Pg.169] mayaṃ paridahāma, yaṃ yañhi manaso piyaṃ;

Tathā bhante parakkama, yathā gehaṃ labhāmase.

“我们穿着其中任何我们心仪的衣物。尊者，请您如此努力，以便我们获得房屋。”

427.

427.

‘‘Thero paṇṇakuṭiṃ katvā, saṅghe cātuddise adā;

Datvā ca anvādisī thero, mātu pitu ca bhātuno;

‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’.

长老建造了一间叶孤邸，布施给四方僧团。布施后，长老为母亲、父亲和兄弟回向：“愿此功德归于我的亲族，愿我的亲族们安乐。”

428.

428.

‘‘Samanantarānuddiṭṭhe, gharāni udapajjisuṃ;

Kūṭāgāranivesanā, vibhattā bhāgaso mitā.

刚一回向，房屋即已出现，有尖顶楼阁与住所，区划有序，尺度合宜。

429.

429.

‘‘Na manussesu īdisā, yādisā no gharā idha;

Api dibbesu yādisā, tādisā no gharā idha.

“人间的房屋没有像我们这里的这样。我们这里的房屋，就如同天界的住所一般。”

430.

430.

‘‘Daddallamānā ābhenti, samantā caturo disā;

Tathā bhante parakkama, yathā pānīyaṃ labhāmase.

“它们闪耀着光芒，照亮四方。尊者，请您如此努力，以便我们获得饮用水。”

431.

431.

‘‘Thero karaṇaṃ pūretvā, saṅghe cātuddise adā;

Datvā anvādisī thero, mātu pitu ca bhātuno;

‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’.

长老将水罐装满，布施给四方僧团。布施后，长老为母亲、父亲和兄弟回向：“愿此功德归于我的亲族，愿我的亲族们安乐。”

432.

432.

‘‘Samanantarānuddiṭṭhe, pānīyaṃ udapajjatha;

Gambhīrā caturassā ca, pokkharañño sunimmitā.

刚一回向，饮用水即已出现，那是些建造精良、深邃方正的莲池。

433.

433.

‘‘Sītodikā suppatitthā, sītā appaṭigandhiyā;

Padumuppalasañchannā, vārikiñjakkhapūritā.

“池水清冽，阶梯良好，清凉无异味，覆盖着莲花与睡莲，充满了花蕊。”

434.

434.

‘‘Tattha nhatvā pivitvā ca, therassa paṭidassayuṃ;

Pahūtaṃ pānīyaṃ bhante, pādā dukkhā phalanti no.

“在那里沐浴饮水后，他们向长老显现自己，说道：‘尊者，饮用水很丰盛，但我们的脚因痛苦而开裂。’”

435.

435.

‘‘Āhiṇḍamānā khañjāma, sakkhare kusakaṇṭake;

Tathā bhante parakkama, yathā yānaṃ labhāmase.

“我们在砂砾和荆棘上游荡，步履蹒跚。尊者，请您如此努力，以便我们获得车乘。”

436.

436.

‘‘Thero sipāṭikaṃ laddhā, saṅghe cātuddise adā;

Datvā anvādisī thero, mātu pitu ca bhātuno;

‘Idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’.

长老获得了一双鞋履，布施给四方僧团。布施后，长老为母亲、父亲和兄弟回向：“愿此功德归于我的亲族，愿我的亲族们安乐。”

437.

437.

‘‘Samanantarānuddiṭṭhe[Pg.170], petā rathena māgamuṃ;

Anukampitamha bhadante, bhattenacchādanena ca.

刚一回向，饿鬼们乘车而来。他们说：“尊者，我们已蒙受您的怜悯，获得了食物与衣服。”

438.

438.

‘‘Gharena pānīyadānena, yānadānena cūbhayaṃ;

Muniṃ kāruṇikaṃ loke, bhante vanditumāgatā’’ti. – gāthāyo āhaṃsu;

“也通过房屋、饮水和车乘的布施，我们都蒙受了您的怜悯。尊者，我们前来礼敬您这位世间慈悲的牟尼。”——他们说了这些偈颂。

416-7. Tattha thero caritvā piṇḍāyāti thero piṇḍāpātacārikāya caritvā. Bhikkhū aññe ca dvādasāti therena saha vasantā aññe ca dvādasa bhikkhū ekajjhaṃ ekato sannipatiṃsu. Kasmāti ce? Bhattavissaggakāraṇāti bhattakiccakāraṇā bhuñjananimittaṃ. Teti te bhikkhū. Yathāladdhanti yaṃ yaṃ laddhaṃ. Dadāthāti detha.

416-7. “长老为乞食而行”(thero caritvā piṇḍāya)是指长老为了托钵乞食而行。“与其他十二位比丘”(Bhikkhū aññe ca dvādasa)是指与长老同住的其他十二位比丘，他们“聚集在一起”(ekajjhaṃ sannipatiṃsu)。若问：“为何？”“为分发食物故”(Bhattavissaggakāraṇā)是指为了食事，为了进食。“他们”(Te)是指那些比丘。“随其所得”(Yathāladdhaṃ)是指任何所获得的。“请给”(Dadātha)即是“detha”。

418. Niyyādayiṃsūti adaṃsu. Saṅghaṃ nimantayīti te eva dvādasa bhikkhū saṅghuddesavasena taṃ bhattaṃ dātuṃ nimantesi. Anvādisīti ādisi. Tattha yesaṃ anvādisi, te dassetuṃ ‘‘mātu pitu ca bhātuno, idaṃ me ñātīnaṃ hotu, sukhitā hontu ñātayo’’ti vuttaṃ.

418. “他们交予”(Niyyādayiṃsu)即是“他们给予”(adaṃsu)。“邀请僧团”(Saṅghaṃ nimantayi)是指他邀请那十二位比丘，以便为僧团布施那份食物。“回向”(Anvādisi)即是“指定”(ādisi)。其中，为了说明他回向的对象，说了“为母亲、父亲和兄弟，愿此归于我的亲族，愿亲族们安乐”。

419. Samanantarānuddiṭṭheti uddiṭṭhasamanantarameva. Bhojanaṃ udapajjathāti tesaṃ petānaṃ bhojanaṃ uppajji. Kīdisanti āha ‘‘suci’’ntiādi. Tattha anekarasabyañjananti nānārasehi byañjanehi yuttaṃ, atha vā anekarasaṃ anekabyañjanañca. Tatoti bhojanalābhato pacchā.

419. “刚一回向”(Samanantarānuddiṭṭhe)即是“回向之后立即”(uddiṭṭhasamanantarameva)。“食物出现了”(Bhojanaṃ udapajjatha)是指那些饿鬼的食物出现了。对于“是怎样的？”这个问题，（经中）说了“清净”(suciṃ)等。其中，“具多种滋味与菜肴”(anekarasabyañjanaṃ)是指“具有各种味道的菜肴”(nānārasehi byañjanehi yuttaṃ)，或者是指“多种滋味与多种菜肴”(anekarasaṃ anekabyañjanañca)。“于是”(Tato)是指获得食物之后。

420. Uddassayī bhātāti bhātikabhūto peto therassa attānaṃ dassesi. Vaṇṇavā balavā sukhīti tena bhojanalābhena tāvadeva rūpasampanno balasampanno sukhitova hutvā. Pahūtaṃ bhojanaṃ, bhanteti, bhante, tava dānānubhāvena pahūtaṃ anappakaṃ bhojanaṃ amhehi laddhaṃ. Passa naggāmhaseti olokehi, naggikā pana amha, tasmā tathā, bhante, parakkama payogaṃ karohi. Yathā vatthaṃ labhāmaseti yena pakārena yādisena payogena sabbeva mayaṃ vatthāni labheyyāma, tathā vāyamathāti attho.

420. “兄弟显现了”(Uddassayī bhātā)是指化为兄弟的饿鬼向长老显现自己。“容貌端正、强壮、安乐”(Vaṇṇavā balavā sukhī)是指因获得那食物，他立刻变得容貌圆满、力量圆满、安乐。“尊者，食物丰盛”(Pahūtaṃ bhojanaṃ, bhante)是指：“尊者，因您的布施威力，我们获得了丰盛、不少的食物。”“请看，我们是赤裸的”(Passa naggāmhase)是指：“请看，我们是赤裸的，因此，尊者，请您如此努力。”“以便我们获得衣服”(Yathā vatthaṃ labhāmase)的意思是：请您努力，用某种方式、某种方法，让我们所有人都能获得衣服。

421. Saṅkārakūṭamhāti tattha tattha saṅkāraṭṭhānato. Uccinitvānāti gavesanavasena gahetvā. Nantaketi chinnapariyante chaḍḍitadussakhaṇḍe[Pg.171]. Te pana yasmā khaṇḍabhūtā pilotikā nāma honti, tāhi ca thero cīvaraṃ katvā saṅghassa adāsi, tasmā āha ‘‘pilotikaṃ paṭaṃ katvā, saṅghe cātuddise adā’’ti. Tattha saṅghe cātuddise adāti catūhipi disāhi āgatabhikkhusaṅghassa adāsi. Sampadānatthe hi idaṃ bhummavacanaṃ.

421. “从垃圾堆中”(Saṅkārakūṭamhā)是指从各处的垃圾堆放处。“捡拾后”(Uccinitvāna)是指通过寻找而取得。“碎布”(Nantake)是指边缘破损、被丢弃的布片。因为这些是碎片，所以被称为“破布”(pilotikā)。长老用它们制成袈裟(cīvara)布施给僧团，因此（经中）说“制成一件破布衣(pilotikaṃ paṭaṃ katvā)，布施给四方僧团(saṅghe cātuddise adā)”。其中，“布施给四方僧团”是指布施给从四方来的比丘僧团。这里的处格(bhummavacanaṃ)用于表达与格(sampadānatthe)的意义。

423-4. Suvatthavasanoti sundaravatthavasano. Therassa dassayītumanti therassa attānaṃ dassayi dassesi, pākaṭo ahosi. Paṭicchādayati etthāti paṭicchadā.

423-4. “美衣者”(Suvatthavasano)是指穿着美丽衣服的人。“向长老显现”(Therassa dassayītuṃ)是指向长老显现自己，变得明显。“遮盖物”(paṭicchadā)是指用来遮盖的东西。

428-9. Kūṭāgāranivesanāti kūṭāgārabhūtā tadaññanivesanasaṅkhātā ca gharā. Liṅgavipallāsavasena hetaṃ vuttaṃ. Vibhattāti samacaturassaāyatavaṭṭasaṇṭhānādivasena vibhattā. Bhāgaso mitāti bhāgena paricchinnā. Noti amhākaṃ. Idhāti imasmiṃ petaloke. Api dibbesūti apīti nipātamattaṃ, devalokesūti attho.

428-9. “尖顶阁与住所”(Kūṭāgāranivesanā)是指作为尖顶阁的房屋以及其他称为住所的房屋。此处是依性的转换而说。“被划分”(Vibhattā)是指依正方形、长方形、圆形等形状而划分。“依分量而造”(Bhāgaso mitā)是指依部分而区划。“我等”(No)即“我们的”(amhākaṃ)。“于此”(Idha)是指在此饿鬼世界。“于天界亦然”(Api dibbesu)中，“api”仅为助词，意为“在天界”。

431. Karaṇanti dhamakaraṇaṃ. Pūretvāti udakassa pūretvā. Vārikiñjakkhapūritāti tattha tattha vārimatthake padumuppalādīnaṃ kesarabhārehi sañchāditavasena pūritā. Phalantīti pupphanti, paṇhikapariyantādīsu vidālentīti attho.

431. “行”(Karaṇaṃ)是指法行。“充满”(Pūretvā)是指装满了水。“充满水蕊”(Vārikiñjakkhapūritā)是指各处水面上因莲花、睡莲等花蕊的覆盖而充满。“破裂”(Phalanti)是指绽放，意思是脚跟等处裂开。

435-6. Āhiṇḍamānāti vicaramānā. Khañjāmāti khañjanavasena gacchāma. Sakkhare kusakaṇṭaketi sakkharavati kusakaṇṭakavati ca bhūmibhāge, sakkhare kusakaṇṭake ca akkamantāti attho. Yānanti rathavayhādikaṃ yaṃkiñci yānaṃ. Sipāṭikanti ekapaṭalaupāhanaṃ.

435-6. “游荡”(Āhiṇḍamānā)是指四处行走。“我们跛行”(Khañjāma)是指我们以跛行的方式行走。“在砂砾和吉祥草刺上”(Sakkhane kusakaṇṭake)是指在有砂砾和吉祥草刺的地面上，意思是踩在砂砾和吉祥草刺上。“车乘”(Yānaṃ)是指任何车乘，如马车等。“鞋履”(Sipāṭikaṃ)是指单层的鞋履。

437-8. Rathena māgamunti makāro padasandhikaro, rathena āgamaṃsu. Ubhayanti ubhayena dānena, yānadānena ceva bhattādicatupaccayadānena ca. Pānīyadānena hettha bhesajjadānampi saṅgahitaṃ. Sesaṃ heṭṭhā vuttanayattā uttānamevāti.

437-8. “以车而来”(rathena māgamuṃ)一句，其中的“m”是音便连声，意为“他们乘车而来”(rathena āgamaṃsu)。“两者”(Ubhayaṃ)指两种布施：车乘布施和食物等四资具布施。此处的饮水布施亦包含了医药布施。其余部分已如前述，其义自明。

Thero [Pg.172] taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā ‘‘yathā ime etarahi, evaṃ tvampi ito anantarātīte attabhāve peto hutvā mahādukkhaṃ anubhavī’’ti vatvā therena yācito suttapetavatthuṃ kathetvā sampattaparisāya dhammaṃ desesi. Taṃ sutvā mahājano sañjātasaṃvego dānasīlādipuññakammanirato ahosīti.

长老将此事禀告世尊。世尊以此事为缘起而说：“正如他们现在这样，你在紧邻此前的生世中也曾为饿鬼，遭受极大痛苦。”应长老的请求，世尊讲述了经中饿鬼事，并为集会的大众说法。听闻之后，大众心生警醒，热衷于布施、持戒等福德善业。

Sāṇavāsittherapetavatthuvaṇṇanā niṭṭhitā.

娑那婆私长老饿鬼事释义终。

3. Rathakārapetivatthuvaṇṇanā

3. 车匠女饿鬼事释义

Veḷuriyathambhaṃ ruciraṃ pabhassaranti idaṃ satthari sāvatthiyaṃ viharante aññataraṃ petiṃ ārabbha vuttaṃ. Atīte kira kassapassa bhagavato kāle aññatarā itthī sīlācārasampannā kalyāṇamittasannissayena sāsane abhippasannā suvibhattavicitrabhittithambhasopānabhūmitalaṃ ativiya dassanīyaṃ ekaṃ āvāsaṃ katvā tattha bhikkhū nisīdāpetvā paṇītena āhārena parivisitvā bhikkhusaṅghassa niyyādesi. Sā aparena samayena kālaṃ katvā aññassa pāpakammassa vasena himavati pabbatarāje rathakāradahaṃ nissāya vimānapetī hutvā nibbatti. Tassā saṅghassa āvāsadānapuññānubhāvena sabbaratanamayaṃ uḷāraṃ ativiya samantato pāsādikaṃ manoharaṃ ramaṇīyaṃ pokkharaṇiyaṃ nandanavanasadisaṃ upasobhitaṃ vimānaṃ nibbatti, sayañca suvaṇṇavaṇṇā abhirūpā dassanīyā pāsādikā ahosi.

“琉璃为柱，悦意辉煌”，此乃导师住于舍卫城(Sāvatthī)时，就某位女饿鬼而说。据说，在过去迦叶(Kassapa)世尊之时，某位女子具足戒行，因亲近善友而于教法中深生净信。她建造了一座极为美观的住处，其墙壁、梁柱、阶梯、地面皆划分巧妙、绚丽多彩。她安排比丘们安坐其中，以精致饮食供养，然后将此住处奉施比丘僧团。后来，她命终之后，因另一恶业之力，生于雪山(Himavā)山王处，依止车匠湖(Rathakāradaha)，成为一位拥有宫殿的女饿鬼(vimānapetī)。因她布施僧团住处的福德威力，自然化现出一座由一切珍宝构成、宏伟壮丽、周匝端严、赏心悦目、环境优美的宫殿，其庄严犹如欢喜园(Nandanavana)，并有莲池点缀。她自身也身色金黄，形貌端严，见者欣悦。

Sā tattha purisehi vināva dibbasampattiṃ anubhavantī viharati. Tassā tattha dīgharattaṃ nippurisāya vasantiyā anabhirati uppannā. Sā ukkaṇṭhitā hutvā ‘‘attheso upāyo’’ti cintetvā dibbāni ambapakkāni nadiyaṃ pakkhipati. Sabbaṃ kaṇṇamuṇḍapetivatthusmiṃ āgatanayeneva veditabbaṃ. Idha pana bārāṇasivāsī eko māṇavo gaṅgāya tesu ekaṃ ambaphalaṃ disvā tassa pabhavaṃ gavesanto anukkamena taṃ ṭhānaṃ gantvā nadiṃ disvā tadanusārena tassā vasanaṭṭhānaṃ gato. Sā taṃ disvā attano vasanaṭṭhānaṃ [Pg.173] netvā paṭisanthāraṃ karontī nisīdi. So tassā vasanaṭṭhānasampattiṃ disvā pucchanto –

她在那里没有男子为伴，独自享受着天界的福报。她长久独居于此，了无情趣。她心生厌离，思忖道：“有个办法。”便将天界的熟芒果投入河中。其余一切，皆应如《截耳女饿鬼事》(Kaṇṇamuṇḍapetivatthu)中所述那般了知。此处，则是一位住在波罗奈(Bārāṇasī)的青年，在恒河(Gaṅgā)中见到一枚芒果，为探其源头，次第前行，抵达该处，见到河流，便顺流而上，来到她的住处。她见到他后，便将他带到自己的住处，殷勤问候，让他坐下。他见到她住处的富丽堂皇，便问道——

439.

439.

‘‘Veḷuriyathambhaṃ ruciraṃ pabhassaraṃ, vimānamāruyha anekacittaṃ;

Tatthacchasi devi mahānubhāve, pathaddhani pannaraseva cando.

“琉璃为柱甚悦意，汝登杂饰辉煌殿；天女汝具大威力，住彼犹如十五月，行于道途光灿烂。”

440.

440.

‘‘Vaṇṇo ca te kanakassa sannibho, uttattarūpo bhusa dassaneyyo;

Pallaṅkaseṭṭhe atule nisinnā, ekā tuvaṃ natthi ca tuyha sāmiko.

“汝身色泽似黄金，容貌焕然甚可喜；独坐无与伦比榻，然汝身边无夫主。”

441.

441.

‘‘Imā ca te pokkharaṇī samantā, pahūtamalyā bahupuṇḍarīkā;

Suvaṇṇacuṇṇehi samantamotthatā, na tattha paṅko paṇako ca vijjati.

“汝之莲池在四周，繁花盛开多白莲；周匝遍撒黄金粉，彼处无泥亦无苔。”

442.

442.

‘‘Haṃsā cime dassanīyā manoramā, udakasmimanupariyanti sabbadā;

Samayya vaggūpanadanti sabbe, bindussarā dundubhīnaṃva ghoso.

“此等天鹅甚可喜，悦意常游于水中；众鸟聚集发妙音，圆实之声如鼓响。”

443.

443.

‘‘Daddallamānā yasasā yasassinī, nāvāya ca tvaṃ avalamba tiṭṭhasi;

Āḷārapamhe hasite piyaṃvade, sabbaṅgakalyāṇi bhusaṃ virocasi.

“荣耀者汝以荣耀而闪耀，倚靠舟船而立。长睫含笑，言语温柔，具足一切善妙之相的你，光彩照人。”

444.

444.

‘‘Idaṃ vimānaṃ virajaṃ same ṭhitaṃ, uyyānavantaṃ ratinandivaḍḍhanaṃ;

Icchāmahaṃ nāri anomadassane, tayā saha nandane idha moditu’’nti. –

“此殿无尘平地起，园林增喜乐。绝色佳人我所愿，与汝共欢乐。”

Imā gāthā abhāsi.

他诵出此等偈颂。

439. Tattha [Pg.174] tatthāti tasmiṃ vimāne. Acchasīti icchiticchitakāle nisīdasi. Devīti taṃ ālapati. Mahānubhāveti mahatā dibbānubhāvena samannāgate. Pathaddhanīti attano pathabhūte addhani, gaganatalamaggeti attho. Pannaraseva candoti puṇṇamāsiyaṃ paripuṇṇamaṇḍalo cando viya vijjotamānāti attho.

439. “于彼处”(Tattha)是指在那座宫殿中。“你安坐”(Acchasi)是指在所欲之时安坐。“天女”(Devī)是称呼她。“大威力者”(Mahānubhāve)是指具有广大的天神威力。“在道途上”(Pathaddhani)是指在她自己的道路上，意思是天空之道。“如十五之月”(Pannaraseva cando)是指像满月之夜圆满的月轮般闪耀。

440. Vaṇṇo ca te kanakassa sannibhoti tava vaṇṇo ca uttattasiṅgīsuvaṇṇena sadiso ativiya manoharo. Tenāha ‘‘uttattarūpo bhusa dassaneyyo’’ti. Atuleti mahārahe. Atuleti vā devatāya ālapanaṃ, asadisarūpeti attho. Natthi ca tuyha sāmikoti tuyhaṃ sāmiko ca natthi.

440. “汝身色如金”(Vaṇṇo ca te kanakassa sannibho)是指你的肤色如同经过冶炼的纯金，非常悦意。因此说“容貌焕然，殊妙可喜”(uttattarūpo bhusa dassaneyyo)。“在无与伦比者之上”(Atule)是指在贵重的（卧榻上）。或者，“无与伦比者”(Atule)是对天女的称呼，意思是“容貌无双者”。“而汝无夫主”(Natthi ca tuyha sāmiko)是指你没有丈夫。

441. Pahūtamalyāti kamalakuvalayādibahuvidhakusumavatiyo. Suvaṇṇacuṇṇehīti suvaṇṇavālukāhi. Samantamotthatāti samantato okiṇṇā. Tatthāti tāsu pokkharaṇīsu. Paṅko paṇako cāti kaddamo vā udakapicchillo vā na vijjati.

441. “多花”(Pahūtamalyā)是指有红莲、青莲等多种花。“以金粉”(Suvaṇṇacuṇṇehi)是指以金沙。“遍布”(Samantamotthatā)是指四处散布。“于彼处”(Tattha)是指在那些莲池中。“泥与苔”(Paṅko paṇako ca)是指没有淤泥或水中的湿滑之物。

442. Haṃsā cime dassanīyā manoramāti ime haṃsā ca dassanasukhā manoramā ca. Anupariyantīti anuvicaranti. Sabbadāti sabbesu utūsu. Samayyāti saṅgamma. Vaggūti madhuraṃ. Upanadantīti vikūjanti. Bindussarāti avisaṭassarā sampiṇḍitassarā. Dundubhīnaṃva ghosoti vaggubindussarabhāvena dundubhīnaṃ viya tava pokkharaṇiyaṃ haṃsānaṃ ghosoti attho.

442. “此等天鹅可喜可爱”(Haṃsā cime dassanīyā manoramā)是指这些天鹅悦目赏心。“环绕游行”(Anupariyanti)是指四处游走。“恒常”(Sabbadā)是指在所有季节。“聚集”(Samayya)是指会合。“美妙”(Vaggū)是指甜美。“鸣叫”(Upanadanti)是指啼叫。“音圆实”(Bindussarā)是指声音不散，声音凝聚。“如鼓声”(Dundubhīnaṃva ghoso)的意思是，由于声音甜美而凝聚，你莲池中天鹅的鸣叫声犹如鼓声。

443. Daddallamānāti ativiya abhijalantī. Yasasāti deviddhiyā. Nāvāyāti doṇiyaṃ. Pokkharaṇiyañhi paduminiyaṃ suvaṇṇanāvāya mahārahe pallaṅke nisīditvā udakakīḷaṃ kīḷantiṃ petiṃ disvā evamāha. Avalambāti avalambitvā apassenaṃ apassāya. Tiṭṭhasīti idaṃ ṭhānasaddassa gatinivatti atthattā gatiyā paṭikkhepavacanaṃ. ‘‘Nisajjasī’’ti vā pāṭho, nisīdasiccevassa attho daṭṭhabbo. Āḷārapamheti vellitadīghanīlapakhume. Hasiteti hasitamahāhasitamukhe. Piyaṃvadeti piyabhāṇinī. Sabbaṅgakalyāṇīti sabbehi aṅgehi sundare, sobhanasabbaṅgapaccaṅgīti attho. Virocasīti virājesi.

443. “闪耀(Daddallamāna)”指极其明亮地燃烧。“以荣耀(Yasasā)”即凭借天界的神通力。“在舟中(Nāvāya)”指在船上。在莲池的莲花丛中，看见那位乘坐贵重的金船，坐在华丽的床座上嬉戏的女鬼，便如此说道。“倚靠(Avalamba)”即依靠着。“你站立(Tiṭṭhasi)”，此处的“站立”一词，因其含义为停止不动，是拒绝移动的说法。或者有“你安坐(Nisajjasi)”的读法，应理解为就是坐着的意思。“美睫(Āḷārapamhe)”指卷曲而修长的绀青色睫毛。“含笑(Hasite)”即笑容灿烂的脸庞。“说爱语(Piyaṃvade)”即言语亲切。“全身庄严(Sabbaṅgakalyāṇī)”是说所有肢体都很美丽，意思是具备所有美丽的身形特征。“你照耀(Virocasi)”即你容光焕发。

444. Virajanti [Pg.175] vigatarajaṃ niddosaṃ. Same ṭhitanti same bhūmibhāge ṭhitaṃ, caturassasobhitatāya vā samabhāge ṭhitaṃ, samantabhaddakanti attho. Uyyānavantanti nandanavanasahitaṃ. Ratinandivaḍḍhananti ratiñca nandiñca vaḍḍhetīti ratinandivaḍḍhanaṃ, sukhassa ca pītiyā ca saṃvaḍḍhananti attho. Nārīti tassā ālapanaṃ. Anomadassaneti paripuṇṇaaṅgapaccaṅgatāya aninditadassane. Nandaneti nandanakare. Idhāti nandanavane, vimāne vā. Moditunti abhiramituṃ icchāmīti yojanā.

444. “无垢(Virajaṃ)”即离尘、无过失。“立于平地(Same ṭhitaṃ)”指安住在平坦的地面上，或因四方端正而安住在平等之处，意思是处处吉祥。“具有园林(Uyyānavantaṃ)”指拥有欢喜园(Nandanavana)。“增长喜乐(Ratinandivaḍḍhanaṃ)”指能增长愉悦和欢喜，意思是增长安乐和喜悦。“女子(Nārī)”是对她的称呼。“具足妙相(Anomadassane)”指因肢体完整无缺而容貌无可挑剔。“欢喜者(Nandane)”指能带来欢喜。“于此(Idha)”指在欢喜园林或者天宫中。“我欲欢愉(Modituṃ)”应连结为“我想要享受快乐”。

Evaṃ tena māṇavena vutte sā vimānapetidevatā tassa paṭivacanaṃ dentī –

当那位青年这样说时，那位天宫女神(vimānapetidevatā)回答他道：

445.

445.

‘‘Karohi kammaṃ idha vedanīyaṃ, cittañca te idha nihitaṃ bhavatu;

Katvāna kammaṃ idha vedanīyaṃ, evaṃ mamaṃ lacchasi kāmakāmini’’nti. –

“请于此地造善业，愿汝心亦安住此；既造此地当感之业，如是，爱欲者，汝将得我。”

Gāthamāha. Tattha karohi kammaṃ idha vedanīyanti idha imasmiṃ dibbaṭṭhāne vipaccanakaṃ vipākadāyakaṃ kusalakammaṃ karohi pasaveyyāsi. Idha nihitanti idhūpanītaṃ, ‘‘idha ninna’’nti vā pāṭho, imasmiṃ ṭhāne ninnaṃ poṇaṃ pabbhāraṃ tava cittaṃ bhavatu hotu. Mamanti maṃ. Lacchasīti labhissasi.

偈颂说。其中，“请于此地造善业(karohi kammaṃ idha vedanīyaṃ)”意为：在此天界，造作能成熟、能带来果报的善业，你应生起此业。“心亦安住此(cittañca te idha nihitaṃ)”意为：被引导于此。或有“于此低倾(idha ninnaṃ)”的读法，意为：愿你的心在此处变得低下、倾斜、专注。“我(Mamaṃ)”即“我(maṃ)”。“你将得(Lacchasi)”即“你将获得(labhissasi)”。

So māṇavo tassā vimānapetiyā vacanaṃ sutvā tato manussapathaṃ gato tattha cittaṃ paṇidhāya tajjaṃ puññakammaṃ katvā nacirasseva kālaṃ katvā tattha nibbatti tassā petiyā sahabyataṃ. Tamatthaṃ pakāsentā saṅgītikārā –

那位青年听了那位天宫女鬼的话后，便去到人间，在那里立定心愿，造作了相应的福业，不久命终，投生到那里，与那位女鬼为伴。为了阐明此义，结集者说：

446.

446.

‘‘Sādhūti so tassā paṭissuṇitvā,Akāsi kammaṃ tahiṃ vedanīyaṃ;

Katvāna kammaṃ tahiṃ vedanīyaṃ,Upapajji so māṇavo tassā sahabyata’’nti. –

“‘善哉！’他应允了她，于彼处造作当感之业；既造彼处当感之业，那青年投生与她为伴。”

Osānagāthamāhaṃsu. Tattha sādhūti sampaṭicchane nipāto. Tassāti tassā vimānapetiyā. Paṭissuṇitvāti tassā vacanaṃ sampaṭicchitvā. Tahiṃ vedanīyanti [Pg.176] tasmiṃ vimāne tāya saddhiṃ veditabbasukhavipākaṃ kusalakammaṃ. Sahabyatanti sahabhāvaṃ. So māṇavo tassā sahabyataṃ upapajjīti yojanā. Sesaṃ uttānameva.

他们说了结颂。其中，“善哉(Sādhu)”是表示赞同的不变词。“她的(Tassā)”指那位天宫女鬼的。“应允了(Paṭissuṇitvā)”指接受了她的话。“于彼处当感之(Tahiṃ vedanīyaṃ)”指能带来在那天宫与她一同感受的快乐果报的善业。“为伴(Sahabyataṃ)”指同伴状态。“那青年投生与她为伴(So māṇavo tassā sahabyataṃ upapajji)”是此句的连结方式。其余的（文义）是浅显的。

Evaṃ tesu tattha cirakālaṃ dibbasampattiṃ anubhavantesu puriso kammassa parikkhayena kālamakāsi, itthī pana attano puññakammassa khettaṅgatabhāvena ekaṃ buddhantaraṃ tattha paripuṇṇaṃ katvā vasi. Atha amhākaṃ bhagavati loke uppajjitvā pavattitavaradhammacakke anukkamena jetavane viharante āyasmā mahāmoggallāno ekadivasaṃ pabbatacārikaṃ caramāno taṃ vimānañca vimānapetiñca disvā ‘‘veḷuriyathambhaṃ ruciraṃ pabhassara’’ntiādikāhi gāthāhi pucchi. Sā cassa ādito paṭṭhāya sabbaṃ attano pavattiṃ ārocesi. Taṃ sutvā thero sāvatthiṃ āgantvā bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Taṃ sutvā mahājano dānādipuññadhammanirato ahosīti.

如此，他们在那儿长久地享受天福，之后男子因业尽而命终；而那女子，因其福业已成熟，在那里圆满地住了一个佛间期。后来，我们的世尊(Bhagavā)出现于世，转动无上法轮，次第安住于祇陀林(Jetavana)时，有一天，具寿(Āyasmā)大目犍连(Mahāmoggallāna)在山间游行时，看见那座天宫和那位天宫女鬼，便以“琉璃为柱，悦意明亮”等偈颂询问。她便为他从头讲述了自己的全部经历。长老听后，来到舍卫城(Sāvatthī)禀告世尊。世尊将此事作为缘起，为到来的会众开示佛法。大众听后，都乐于行布施等福德之法。

Rathakārapetivatthuvaṇṇanā niṭṭhitā.

车匠女鬼事释义终。

4. Bhusapetavatthuvaṇṇanā

4. 糠秕鬼事释义

Bhusāni eko sāliṃ punāparoti idaṃ satthari sāvatthiyaṃ viharante cattāro pete ārabbha vuttaṃ. Sāvatthiyā kira avidūre aññatarasmiṃ gāmake eko kūṭavāṇijo kūṭamānādīhi jīvikaṃ kappesi. So sālipalāpe gahetvā tambamattikāya paribhāvetvā garutare katvā rattasālihi saddhiṃ missetvā vikkiṇi. Tassa putto ‘‘gharaṃ āgatānaṃ mama mittasuhajjānaṃ sammānaṃ na karotī’’ti kupito yugacammaṃ gahetvā mātusīse pahāramadāsi. Tassa suṇisā sabbesaṃ atthāya ṭhapitamaṃsaṃ corikāya khāditvā puna tehi anuyuñjiyamānā ‘‘sace mayā taṃ maṃsaṃ khāditaṃ, bhave bhave attano piṭṭhimaṃsaṃ kantitvā khādeyya’’nti sapathamakāsi. Bhariyā panassa kiñcideva upakaraṇaṃ yācantānaṃ ‘‘natthī’’ti vatvā tehi nippīḷiyamānā ‘‘sace santaṃ natthīti vadāmi, jātajātaṭṭhāne gūthabhakkhā bhaveyya’’nti musāvādena sapathamakāsi.

“一人糠秕，另一人稻米”等（偈颂），是导师住在舍卫城(Sāvatthī)时，就四个饿鬼而说的。据说，在舍卫城不远处的一个村子里，有个奸商以欺诈的秤等手段为生。他将稻谷的秕糠用红土浸泡，使之变重，然后掺入红米中贩卖。他的儿子因（母亲）不款待来家里的朋友和好友而生气，拿起轭皮抽打母亲的头。他的儿媳偷吃了为众人准备的肉，被他们追问时，她发誓道：“如果我吃了那肉，愿我生生世世割自己的背肉来吃！”而他的妻子，在有人来讨要一些用具时说“没有”，被他们逼问时，她妄语发誓道：“如果我（明明）有却说没有，愿我生生世世都吃粪便！”

Te [Pg.177] cattāropi janā aparena samayena kālaṃ katvā viñjhāṭaviyaṃ petā hutvā nibbattiṃsu. Tattha kūṭavāṇijo kammaphalena pajjalantaṃ bhusaṃ ubhohi hatthehi gahetvā attano matthake ākiritvā mahādukkhaṃ anubhavati, tassa putto ayomayehi muggarehi sayameva attano sīsaṃ bhinditvā anappakaṃ dukkhaṃ paccanubhoti. Tassa suṇisā kammaphalena sunisitehi ativiya vipulāyatehi nakhehi attano piṭṭhimaṃsāni kantitvā khādantī aparimitaṃ dukkhaṃ anubhavati, tassa bhariyāya sugandhaṃ suvisuddhaṃ apagatakāḷakaṃ sālibhattaṃ upanītamattameva nānāvidhakimikulākulaṃ paramaduggandhajegucchaṃ gūthaṃ sampajjati, taṃ sā ubhohi hatthehi pariggahetvā bhuñjantī mahādukkhaṃ paṭisaṃvedeti.

这四人后来命终，投生于温阇(Viñjhā)林中，成为饿鬼。在那里，那奸商因业果，用双手抓起燃烧的糠秕，撒在自己头上，感受着巨大的痛苦。他的儿子用铁锤自己敲碎自己的头，感受着不小的痛苦。他的儿媳因业果，用极其锋利、又宽又长的指甲，割下自己的背肉来吃，感受着无量的痛苦。他的妻子，香喷喷、极洁净、无黑点的米饭刚一端上，就变成了充满各种蛆虫、极其恶臭、令人厌恶的粪便，她用双手捧着吃，感受着巨大的痛苦。

Evaṃ tesu catūsu janesu petesu nibbattitvā mahādukkhaṃ anubhavantesu āyasmā mahāmoggalāno pabbatacārikaṃ caranto ekadivasaṃ taṃ ṭhānaṃ gato. Te pete disvā –

如此，当这四人投生为饿鬼，正在感受巨大痛苦时，具寿(Āyasmā)大目犍连(Mahāmoggallāna)在山间游行，有一天来到了那个地方。看到那些饿鬼后，（他说）：

447.

447.

‘‘Bhusāni eko sāliṃ punāparo, ayañca nārī sakamaṃsalohitaṃ;

Tuvañca gūthaṃ asuciṃ akantaṃ, paribhuñjasi kissa ayaṃ vipāko’’ti. –

“一人（食）糠秕，另一人（食）米，此女（食）自己的血肉；而你吃着不净、不可意的粪便，这是什么业报？”

Imāya gāthāya tehi katakammaṃ pucchi. Tattha bhusānīti palāpāni. Ekoti ekako. Sālinti sālino. Sāmiatthe hetaṃ upayogavacanaṃ, sālino palāpāni pajjalantāni attano sīse avakiratīti adhippāyo. Punāparoti puna aparo. Yo hi so mātusīsaṃ pahari, so ayomuggarehi attano sīsaṃ paharitvā sīsabhedaṃ pāpuṇāti, taṃ sandhāya vadati. Sakamaṃsalohitanti attano piṭṭhimaṃsaṃ lohitañca paribhuñjatīti yojanā. Akantanti amanāpaṃ jegucchaṃ. Kissa ayaṃ vipākoti katamassa pāpakammassa idaṃ phalaṃ, yaṃ idāni tumhehi paccanubhavīyatīti attho.

（他）用此偈询问他们所造之业。于此，“bhusāni”是糠秕。“Eko”是独自一人。“Sāli”是稻米。此（Sālinti）为属格用法，意为燃烧的稻糠倾泻于自己头上。“Punāparo”是另一个人。那个击打母亲头部者，他用铁锤击打自己的头，以致头颅破裂，此乃指他而言。“Sakamaṃsalohitaṃ”，其句构为：“吃自己背上的肉和血”。“Akantaṃ”是不可爱、可厌。“Kissa ayaṃ vipāko”意为：“这是何种恶业的果报，是你们现在所感受的？”

Evaṃ therena tehi katakamme pucchite kūṭavāṇijassa bhariyā sabbehi tehi katakammaṃ ācikkhantī –

如是，长老询问他们所造之业时，奸商之妻讲述他们所有人所造之业——

448.

448.

‘‘Ayaṃ [Pg.178] pure mātaraṃ hiṃsati, ayaṃ pana kūṭavāṇijo;

Ayaṃ maṃsāni khāditvā, musāvādena vañceti.

“此人往昔伤害母亲，此人则是奸商；此人食肉之后，以妄语欺骗他人。”

449.

449.

‘‘Ahaṃ manussesu manussabhūtā, agārinī sabbakulassa issarā;

Santesu pariguhāmi, mā ca kiñci ito adaṃ.

“我于人中曾为人身，为居家妇，一族之主；家中有物我藏匿，未曾施予任何物。”

450.

450.

‘‘Musāvādena chādemi, natthi etaṃ mama gehe;

Sace santaṃ niguhāmi, gūtho me hotu bhojanaṃ.

“我以妄语作掩饰，说‘此物我家中无’；若我藏匿实有之物，愿粪秽为我食物。”

451.

451.

‘‘Tassa kammassa vipākena, musāvādassa cūbhayaṃ;

Sugandhaṃ sālino bhattaṃ, gūthaṃ me parivattati.

“因彼（吝啬）业与妄语，此二者之果报；香洁稻米饭，于我转为粪秽。”

452.

452.

‘‘Avañjhāni ca kammāni, na hi kammaṃ vinassati;

Duggandhaṃ kiminaṃ mīḷhaṃ, bhuñjāmi ca pivāmi cā’’ti. – gāthā abhāsi;

“诸业实不虚，业行终不亡；我食我饮此，恶臭生蛆之秽物。”——她诵此偈。

448. Tattha ayanti puttaṃ dassenti vadati. Hiṃsatīti thāmena paribādheti, muggarena paharatīti attho. Kūṭavāṇijoti khalavāṇijo, vañcanāya vaṇijjakārakoti attho. Maṃsāni khāditvāti parehi sādhāraṇamaṃsaṃ khāditvā ‘‘na khādāmī’’ti musāvādena te vañceti.

448. 于此，“ayaṃ”（此人），是她指着儿子而说。“Hiṃsati”（伤害），意为以强力压迫，用铁锤击打。“Kūṭavāṇijo”（奸商），即狡猾的商人，意为以欺诈行商之人。“Maṃsāni khāditvā”（食肉之后），是说吃了与他人共有的肉后，却以“我没吃”的妄语欺骗他们。

449-50. Agārinīti gehasāminī. Santesūti vijjamānesveva parehi yācitaupakaraṇesu. Pariguhāmīti paṭicchādesiṃ. Kālavipallāsena hetaṃ vuttaṃ. Mā ca kiñci ito adanti ito mama santakato kiñcimattampi atthikassa parassa na adāsiṃ. Chādemiti ‘‘natthi etaṃ mama gehe’’ti musāvādena chādesiṃ.

449-50.“Agārinī”（居家妇），即家主之妻。“Santesu”（家中有物），指对于他人所乞求的、家中现有的资具。“Pariguhāmi”（我藏匿），即我加以隐藏。此处为时态错置之说。“Mā ca kiñci ito adaṃ”（未尝施予任何物），意为我未曾从自己的所有物中，施予有求于我的他人任何一点东西。“Chādemi”（我作掩饰），即我以“此物我家中无”的妄语来掩饰。

451-2. Gūthaṃ me parivattatīti sugandhaṃ sālibhattaṃ mayhaṃ kammavasena gūthabhāvena parivattati pariṇamati. Avañjhānīti amoghāni anipphalāni. Na hi kammaṃ vinassatīti yathūpacitaṃ kammaṃ phalaṃ adatvā na hi vinassati. Kiminanti [Pg.179] kimivantaṃ sañjātakimikulaṃ. Mīḷhanti gūthaṃ. Sesaṃ heṭṭhā vuttanayattā uttānameva.

451-2.“Gūthaṃ me parivattati”（于我转为粪秽），是说香美的稻米饭因我的业力而转变为粪秽。“Avañjhāni”（不虚），即不空、不无果。“Na hi kammaṃ vinassati”（业行终不亡），是说所积之业，在未给出果报前，实不消亡。“Kiminaṃ”（生蛆），即有蛆虫的，已生蛆虫群的。“Mīḷhaṃ”（秽物），即粪便。其余部分，因其义已如前述，故而显明。

Evaṃ thero tassā petiyā vacanaṃ sutvā taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

如是，长老听了那女饿鬼之言后，将此事禀告世尊。世尊以此事为缘起，为前来集会的会众说法。此番说法对大众饶有助益。

Bhusapetavatthuvaṇṇanā niṭṭhitā.

《糠秕饿鬼事》释义终。

5. Kumārapetavatthuvaṇṇanā

5. 童子饿鬼事释义

Accherarūpaṃ sugatassa ñāṇanti idaṃ kumārapetavatthu. Tassa kā uppatti? Sāvatthiyaṃ kira bahū upāsakā dhammagaṇā hutvā nagare mahantaṃ maṇḍapaṃ kāretvā taṃ nānāvaṇṇehi vatthehi alaṅkaritvā kālasseva satthāraṃ bhikkhusaṅghañca nimantetvā mahārahavarapaccattharaṇatthatesu āsanesu buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā gandhapupphādīhi pūjetvā mahādānaṃ pavattenti. Taṃ disvā aññataro maccheramalapariyuṭṭhitacitto puriso taṃ sakkāraṃ asahamāno evamāha – ‘‘varametaṃ sabbaṃ saṅkārakūṭe chaḍḍitaṃ, na tveva imesaṃ muṇḍakānaṃ dinna’’nti. Taṃ sutvā upāsakā saṃviggamānasā ‘‘bhāriyaṃ vata iminā purisena pāpaṃ pasutaṃ, yena evaṃ buddhappamukhe bhikkhusaṅghe aparaddha’’nti tamatthaṃ tassa mātuyā ārocetvā ‘‘gaccha, tvaṃ sasāvakasaṅghaṃ bhagavantaṃ khamāpehī’’ti āhaṃsu. Sā ‘‘sādhū’’ti paṭissuṇitvā puttaṃ santajjentī saññāpetvā bhagavantaṃ bhikkhusaṅghañca upasaṅkamitvā puttena kataaccayaṃ desentī khamāpetvā bhagavato bhikkhusaṅghassa ca sattāhaṃ yāgudānena pūjaṃ akāsi. Tassā putto nacirasseva kālaṃ katvā kiliṭṭhakammūpajīviniyā gaṇikāya kucchiyaṃ nibbatti. Sā ca naṃ jātamattaṃyeva ‘‘dārako’’ti ñatvā susāne chaḍḍāpesi. So tattha attano puññabaleneva gahitārakkho kenaci anupadduto mātu-aṅke viya sukhaṃ supi. Devatā tassa ārakkhaṃ gaṇhiṃsūti ca vadanti.

“善逝之智实奇哉”，此为《童子饿鬼事》。其缘起为何？据说，在舍卫城(Sāvatthī)，众多优婆塞组成法众，于城中建造一座大会堂，以种种彩布庄严之，并于清晨时分，延请世尊与比丘僧团。他们将以佛陀为首的比丘僧团，安置于铺设有珍贵坐具的座位上，以香、花等物供养，举行盛大布施。见此，某男子心为悭吝之垢所染，不堪忍受此等恭敬，便说：“宁可将此等物尽弃于粪堆，亦不施予此等剃头者。”优婆塞们闻言，心生惊惧，道：“此人实造作重罪，竟如此冒犯以佛陀为首的比丘僧团。”他们将此事告知其母，并说：“你快去，代他请求世尊及其弟子僧团的宽恕。”其母应诺：“善。”她斥责并说服儿子后，同往拜见世尊与比丘僧团，陈说其子所犯过错，请求宽恕，并以七日粥食供养世尊与比丘僧团。其子不久后命终，投生于一以卑贱行业为生的妓女腹中。该妓女一生下他，知是男孩，便命人将其弃于冢间。然此子于彼处，因自身福力而得守护，未受任何伤害，如在母怀中安然酣睡。亦有说，是天神守护着他。

Atha [Pg.180] bhagavā paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya buddhacakkhunā lokaṃ volokento taṃ dārakaṃ sivathikāya chaḍḍitaṃ disvā sūriyuggamanavelāya sivathikaṃ agamāsi. ‘‘Satthā idhāgato, kāraṇenettha bhavitabba’’nti mahājano sannipati. Bhagavā sannipatitaparisāya ‘‘nāyaṃ dārako oññātabbo, yadipi idāni susāne chaḍḍito anātho ṭhito, āyatiṃ pana diṭṭheva dhamme abhisamparāyañca uḷārasampattiṃ paṭilabhissatī’’ti vatvā tehi manussehi ‘‘kiṃ nu kho, bhante, iminā purimajātiyaṃ kataṃ kamma’’nti puṭṭho –

尔时，世尊于黎明时分从大悲定中出，以佛眼观察世间，见彼童子被弃于冢间，遂于日出之时前往该处。众人聚集，心想：“导师来此，必有缘故。”世尊对聚集的会众说：“此童子不可轻视。纵然他现今被弃于冢间，无依无靠，然于未来，于现法及后世，皆将获得殊胜成就。”众人问道：“尊者，此童子于前生造作何业？”

‘‘Buddhapamukhassa bhikkhusaṅghassa, pūjaṃ akāsi janatā uḷāraṃ;

Tatrassa cittassahu aññathattaṃ, vācaṃ abhāsi pharusaṃ asabbha’’nti. –

“众人于佛陀为首之僧团，作广大之供养；彼于尔时心生异念，出粗恶不逊之言。”

Ādinā nayena dārakena katakammaṃ āyatiṃ pattabbaṃ sampattiñca pakāsetvā sannipatitāya parisāya ajjhāsayānurūpaṃ dhammaṃ kathetvā upari sāmukkaṃsikaṃ dhammadesanaṃ akāsi. Saccapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, tañca dārakaṃ asītikoṭivibhavo eko kuṭumbiko bhagavato sammukhāva ‘‘mayhaṃ putto’’ti aggahesi. Bhagavā ‘‘ettakena ayaṃ dārako rakkhito, mahājanassa ca anuggaho kato’’ti vihāraṃ agamāsi.

（世尊）以（如上偈颂）等方式，开示了该童子所造之业及其未来将获得的成就，然后为聚集的会众宣说了契合其根性的法，并在此之上作了（佛陀）自证的殊胜说法。四谛说完之时，八万四千有情证悟了法。一位拥有八十俱胝财富的长者，在世尊面前收养该童子，说：“这是我的儿子。”世尊心想：“此童子已得守护，亦已利益大众。”遂返回精舍。

So aparena samayena tasmiṃ kuṭumbike kālakate tena niyyāditaṃ dhanaṃ paṭipajjitvā kuṭumbaṃ saṇṭhapento tasmiṃ nagareyeva mahāvibhavo gahapati hutvā dānādinirato ahosi. Athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘aho nūna satthā sattesu anukampako, sopi nāma dārako tadā anātho ṭhito etarahi mahatiṃ sampattiṃ paccanubhavati, uḷārāni ca puññāni karotī’’ti. Taṃ sutvā satthā ‘‘na, bhikkhave, tassa ettakāva sampatti, atha kho āyupariyosāne tāvatiṃsabhavane sakkassa devarañño putto hutvā nibbattissati, mahatiṃ dibbasampattiñca paṭilabhissatī’’ti byākāsi. Taṃ sutvā bhikkhū ca mahājano [Pg.181] ca ‘‘idaṃ kira kāraṇaṃ disvā dīghadassī bhagavā jātamattassevassa āmakasusāne chaḍḍitassa tattha gantvā saṅgahaṃ akāsī’’ti satthu ñāṇavisesaṃ thometvā tasmiṃ attabhāve tassa pavattiṃ kathesuṃ. Tamatthaṃ dīpentā saṅgītikārā –

后来，那户主去世，他继承了其交付的财产，支撑家业，就在那城里成为大富长者，乐于布施等。一日，比丘们在法堂中发起谈论：“诚然，导师对众生具足怜悯，那个孩子当时孤苦无依，如今却享受巨大的财富，行持广大的福德。”导师听后说道：“比丘们，他的福报不仅如此，而且在寿命终结时，他将在三十三天(Tāvatiṃsa)成为天帝释(Sakka)之子而出生，获得巨大的天界财富。”听到这些，比丘们和大众赞叹道：“原来具远见的世尊看到了这个原因，才在那个刚出生的婴儿被丢弃在生尸林时，就前往摄受他。”他们赞美导师的特殊智慧，讲述着他在那一世的经历。为了阐明此义，结集者说：

453.

453.

‘‘Accherarūpaṃ sugatassa ñāṇaṃ, satthā yathā puggalaṃ byākāsi;

Ussannapuññāpi bhavanti heke, parittapuññāpi bhavanti heke.

善逝之智实希有，导师如是记说人；或有众生福德盛，或有众生福德微。

454.

454.

‘‘Ayaṃ kumāro sīvathikāya chaḍḍito, aṅguṭṭhasnehena yāpeti rattiṃ;

Na yakkhabhūtā na sarīsapā vā, viheṭhayeyyuṃ katapuññaṃ kumāraṃ.

此童被弃尸陀林，拇指之油以度夜；夜叉(yakkha)鬼神爬行类，无能加害具福童。

455.

455.

‘‘Sunakhāpimassa palihiṃsu pāde, dhaṅkā siṅgālā parivattayanti;

Gabbhāsayaṃ pakkhigaṇā haranti, kākā pana akkhimalaṃ haranti.

群狗亦来舔其足，乌鸦豺狼环绕行；鸟群衔走其胎衣，乌鸦啄去其眼垢。

456.

456.

‘‘Nayimassa rakkhaṃ vidahiṃsu keci, na osadhaṃ sāsapadhūpanaṃ vā;

Nakkhattayogampi na aggahesuṃ, na sabbadhaññānipi ākiriṃsu.

无人为彼作守护，无有汤药芥子熏；不曾占定星宿相，亦未播撒诸谷物。

457.

457.

‘‘Etādisaṃ uttamakicchapattaṃ, rattābhataṃ sīvathikāya chaḍḍitaṃ;

Nonītapiṇḍaṃva pavedhamānaṃ, sasaṃsayaṃ jīvitasāvasesaṃ.

如此遭受极度苦难，于夜晚被带至尸陀林(sīvathikā)遗弃；如新酪团般颤抖，生命垂危，生死未卜。

458.

458.

‘‘Tamaddasā devamanussapūjito, disvā ca taṃ byākari bhūripañño;

‘Ayaṃ kumāro nagarassimassa, aggakuliko bhavissati bhogato ca’.

受天人所供养者见到他，具广大慧者见到他后授记道：“此童子将在此城中，因财富而成为第一家族之人。”

459.

459.

‘‘Kissa [Pg.182] vataṃ kiṃ pana brahmacariyaṃ, kissa suciṇṇassa ayaṃ vipāko;

Etādisaṃ byasanaṃ pāpuṇitvā, taṃ tādisaṃ paccanubhossatiddhi’’nti. –

“是何誓愿何梵行？何种善行之果报？遭受如是之灾厄，却得如是之成就？”

Cha gāthā avocuṃ.

说了六首偈颂。

453. Tattha accherarūpanti acchariyasabhāvaṃ. Sugatassa ñāṇanti aññehi asādhāraṇaṃ sammāsambuddhassa ñāṇaṃ, āsayānusayañāṇādisabbaññutaññāṇameva sandhāya vuttaṃ. Tayidaṃ aññesaṃ avisayabhūtaṃ kathaṃ ñāṇanti āha ‘‘satthā yathā puggalaṃ byākāsī’’ti. Tena satthu desanāya eva ñāṇassa acchariyabhāvo viññāyatīti dasseti.

453. 此处“实为希有”是指稀有奇妙的性质。“善逝之智”是指非他人所共，唯正等觉者所拥有的智慧，此处特指了知众生根性、随眠等一切智智。此智非他人境界，如何能知？答曰：“导师如是记说人”。此句显示，唯有通过导师的教导，才能了知此智慧的稀有性。

Idāni byākaraṇaṃ dassento ‘‘ussannapuññāpi bhavanti heke, parittapuññāpi bhavanti heke’’ti āha. Tassattho – ussannakusaladhammāpi idhekacce puggalā laddhapaccayassa apuññassa vasena jātiādinā nihīnā bhavanti, parittapuññāpi appatarapuññadhammāpi eke sattā khettasampattiādinā tassa puññassa mahājutikatāya uḷārā bhavantīti.

现在为了阐述此记说，他说：“或有众生福德盛，或有众生福德微。”其义为：此处某些人虽善法兴盛，然因已得助缘的恶业之力，导致出身等低贱；另一些众生虽福德微少，然因福田殊胜等故，其福德大放光明，变得尊贵。

454. Sīvathikāyāti susāne. Aṅguṭṭhasnehenāti aṅguṭṭhato pavattasnehena, devatāya aṅguṭṭhato paggharitakhīrenāti attho. Na yakkhabhūtā na sarīsapā vāti pisācabhūtā vā yakkhabhūtā vā sarīsapā vā ye keci sarantā gacchantā vā na viheṭhayeyyuṃ na bādheyyuṃ.

454. “于尸陀林(sīvathikā)”即于坟场。“以拇指之油”即从拇指流出的油，意为天女从拇指滴下的乳汁。“夜叉(yakkha)、鬼神或爬行类亦不能害”是指：无论是食人鬼、夜叉，或任何爬行、行走的爬行类，皆不伤害、不侵扰他。

455. Palihiṃsu pādeti attano jivhāya pāde lihisuṃ. Dhaṅkāti kākā. Parivattayantīti ‘‘mā naṃ kumāraṃ keci viheṭheyyu’’nti rakkhantā nirogabhāvajānanatthaṃ aparāparaṃ parivattanti. Gabbhāsayanti gabbhamalaṃ. Pakkhigaṇāti gijjhakulalādayo sakuṇagaṇā. Harantīti apanenti. Akkhimalanti akkhigūthaṃ.

455. “舔其足”是指用它们的舌头舔他的脚。“Dhaṅkā”是乌鸦。“围绕”是指它们为了保护这个孩子，不让任何人伤害他，并为了解其是否安康而轮流守护。“胎衣”即胎垢。“鸟群”是指秃鹫、鹗等鸟群。“带走”即清除。“眼垢”即眼屎。

456. Kecīti [Pg.183] keci manussā, amanussā pana rakkhaṃ saṃvidahiṃsu. Osadhanti tadā āyatiñca ārogyāvahaṃ agadaṃ. Sāsapadhūpanaṃ vāti yaṃ jātassa dārakassa rakkhaṇatthaṃ sāsapena dhūpanaṃ karonti, tampi tassa karontā nāhesunti dīpenti. Nakkhattayogampi na aggahesunti nakkhattayuttampi na gaṇhiṃsu. ‘‘Asukamhi nakkhatte tithimhi muhutte ayaṃ jāto’’ti evaṃ jātakammampissa na keci akaṃsūti attho. Na sabbadhaññānipi ākiriṃsūti maṅgalaṃ karontā agadavasena yaṃ sāsapatelamissitaṃ sāliādidhaññaṃ ākiranti, tampissa nākaṃsūti attho.

456. “某些人”是指某些人类，而非人则为他提供了保护。“药”是指当时和未来能带来健康的解毒剂。“芥子熏”是指为了保护新生儿而用芥子进行烟熏，此句表明也无人为他做此事。“不曾占定星宿相”是指不曾推算星宿的组合。其意为，无人为他举行“此子出生于某星宿、某日、某时”这样的诞生仪式。“亦未播撒诸谷物”是指在举行吉祥仪式时，作为药物而播撒的、混合了芥子油的稻米等谷物，也无人为他播撒。

457. Etādisanti evarūpaṃ. Uttamakicchapattanti paramakicchaṃ āpannaṃ ativiya dukkhappattaṃ. Rattābhatanti rattiyaṃ ābhataṃ. Nonītapiṇḍaṃ viyāti navanītapiṇḍasadisaṃ, maṃsapesimattatā evaṃ vuttaṃ. Pavedhamānanti dubbalabhāvena pakampamānaṃ. Sasaṃsayanti ‘‘jīvati nu kho na nu kho jīvatī’’ti saṃsayitatāya saṃsayavantaṃ. Jīvitasāvasesanti jīvitaṭṭhitiyā hetubhūtānaṃ sādhanānaṃ abhāvena kevalaṃ jīvitamattāvasesakaṃ.

457. “如此”即如是之貌。“遭受极度苦难”是指陷入极端困境，遭受极大痛苦。“夜晚被带”是指在夜晚被带来。“如新酪团”即像新鲜的酪团，因其仅为一肉团而如是说。“颤抖”是指因虚弱而颤抖。“生死未卜”是指因“他究竟是生是死”的怀疑而心存不确定。“生命垂危”是指因缺乏维持生命的必要条件，而仅仅剩下生命气息。

458. Aggakuliko bhavissati bhogato cāti bhoganimittaṃ bhogassa vasena aggakuliko seṭṭhakuliko bhavissatīti attho.

458. “因财富而成为第一家族之人”意为：缘于财富，因财富之力，他将成为第一家族、最上家族之人。

459. ‘‘Kissa vata’’nti ayaṃ gāthā satthu santike ṭhitehi upāsakehi tena katakammassa pucchāvasena vuttā. Sā ca kho sivathikāya sannipatitehīti veditabbā. Tattha kissāti kiṃ assa. Vatanti vatasamādānaṃ. Puna kissāti kīdisassa suciṇṇassa vatassa brahmacariyassa cāti vibhattiṃ vipariṇāmetvā yojanā. Etādisanti gaṇikāya kucchiyā nibbattanaṃ, susāne chaḍḍananti evarūpaṃ. Byasananti anatthaṃ. Tādisanti tathārūpaṃ, ‘‘aṅguṭṭhasnehena yāpeti ratti’’ntiādinā, ‘‘ayaṃ kumāro nagarassimassa aggakuliko bhavissatī’’tiādinā ca vuttappakāranti attho. Iddhinti deviddhiṃ, dibbasampattinti vuttaṃ hoti.

459. “‘何种誓愿’这句偈颂，是站在导师身边的优婆塞们，以提问的方式就其所造之业而说。应当知道，这是在尸陀林(sivathikā)聚集时说的。其中，‘何种’(kissa)是指‘是什么’(kiṃ assa)。‘誓愿’(vataṃ)是指受持誓愿。再者，‘何种’(kissa)一词，需转换其格，与‘善修的誓愿与梵行’相连。‘如此’(etādisaṃ)指的是从妓女腹中出生，被丢弃在坟场等等。‘灾厄’(byasanaṃ)指的是不幸。‘那般’(tādisaṃ)指的是像‘以拇指之油度夜’等等，以及‘此童子将在此城中成为第一家族之人’等等所说的那样。‘成就’(iddhiṃ)指的是天界的神通，意即天界的福报。

Idāni tehi upāsakehi puṭṭho bhagavā yathā tadā byākāsi, taṃ dassentā saṅgītikārā –

如今，世尊应那些优婆塞的提问而作记说，为了显示此内容，结集者们说——

460.

460.

‘‘Buddhapamukhassa [Pg.184] bhikkhusaṅghassa, pūjaṃ akāsi janatā uḷāraṃ;

Tatrassa cittassahu aññathattaṃ, vācaṃ abhāsi pharusaṃ asabbhaṃ.

众人曾于佛陀为首的比丘僧团前，广设殊胜供养。其时彼心忽生异变，出言粗恶不逊。

461.

461.

‘‘So taṃ vitakkaṃ pavinodayitvā, pītiṃ pasādaṃ paṭiladdhā pacchā;

Tathāgataṃ jetavane vasantaṃ, yāguyā upaṭṭhāsi sattarattaṃ.

他遣除彼恶念，其后复得欢喜与净信；于如来住祇陀林(Jetavana)时，曾以米粥供养七日夜。

462.

462.

‘‘Tassa vataṃ taṃ pana brahmacariyaṃ, tassa suciṇṇassa ayaṃ vipāko;

Etādisaṃ byasanaṃ pāpuṇitvā, taṃ tādisaṃ paccanubhossatiddhiṃ.

彼之誓愿与梵行，此乃彼善行之果报；遭逢如是之灾厄，将证如是之成就。

463.

463.

‘‘Ṭhatvāna so vassasataṃ idheva, sabbehi kāmehi samaṅgibhūto;

Kāyassa bhedā abhisamparāyaṃ, sahabyataṃ gacchati vāsavassā’’ti. –

纵于此间住百岁，具足一切欲乐；身坏命终之后，得与帝释天为伴。

Catasso gāthā avocuṃ.

他们说了四首偈。

460. Tattha janatāti janasamūho, upāsakagaṇoti adhippāyo. Tatrāti tassaṃ pūjāyaṃ. Assāti tassa dārakassa. Cittassahu aññathattanti purimabhavasmiṃ cittassa aññathābhāvo anādaro agāravo apaccayo ahosi. Asabbhanti sādhusabhāya sāvetuṃ ayuttaṃ pharusaṃ vācaṃ abhāsi.

460. 此处“众人”是指人群，意为优婆塞众。“于彼”是指在那场供养中。“彼之”是指那个孩子的。“心有变异”是指于前世心中生起变异，即不尊重、不恭敬、不信。“不善语”是指说了不适合在贤善集会中宣说的粗恶语。

461. Soti so ayaṃ. Taṃ vitakkanti taṃ pāpakaṃ vitakkaṃ. Pavinodayitvāti mātarā katāya saññattiyā vūpasametvā. Pītiṃ pasādaṃ paṭiladdhāti pītiṃ pasādañca paṭilabhitvā uppādetvā. Yāguyā upaṭṭhāsīti yāgudānena upaṭṭhahi. Sattarattanti sattadivasaṃ.

461. “彼”即是此人。“彼思”即彼恶思。“遣除之后”即因母亲的劝解而平息。“获得喜与净信后”即获得并生起喜与净信。“以粥侍奉”即以施粥而侍奉。“七夜”即七日。

462. Tassa [Pg.185] vataṃ taṃ pana brahmacariyanti taṃ mayā heṭṭhā vuttappakāraṃ attano cittassa pasādanaṃ dānañca imassa puggalassa vataṃ taṃ brahmacariyañca, aññaṃ kiñci natthīti attho.

462. “彼之誓愿与梵行”，其义为：我于前文所述之令自心清净的布施，即是此人之誓愿与梵行，别无其他。

463. Ṭhatvānāti yāva āyupariyosānā idheva manussaloke ṭhatvā. Abhisamparāyanti punabbhave. Sahabyataṃ gacchati vāsavassāti sakkassa devānamindassa puttabhāvena sahabhāvaṃ gamissati. Anāgatatthe hi idaṃ paccuppannakālavacanaṃ. Sesaṃ sabbattha uttānamevāti.

463. “住于”(Ṭhatvāna)即直至寿命终尽都住在此人间。“于来世”(Abhisamparāyaṃ)即于再有之中。“与帝释天为伴”(Sahabyataṃ gacchati vāsavassa)即他将以天主帝释天之子的身份与之为伴。此处的现在时态词实表未来义。其余各处皆义显然。

Kumārapetavatthuvaṇṇanā niṭṭhitā.

童子饿鬼事释义终。

6. Seriṇīpetivatthuvaṇṇanā

6. 塞丽尼饿鬼事释义

Naggā dubbaṇṇarūpāsīti idaṃ satthari jetavane viharante seriṇīpetiṃ ārabbha vuttaṃ. Kururaṭṭhe kira hatthinipure seriṇī nāma ekā rūpūpajīvinī ahosi. Tattha ca uposathakaraṇatthāya tato tato bhikkhū sannipatiṃsu. Puna mahābhikkhusannipāto ahosi. Taṃ disvā manussā tilataṇḍulādiṃ sappinavanītamadhuādiñca bahuṃ dānūpakaraṇaṃ sajjetvā mahādānaṃ pavattesuṃ. Tena ca samayena sā gaṇikā assaddhā appasannā maccheramalapariyuṭṭhitacittā tehi manussehi ‘‘ehi tāva idaṃ dānaṃ anumodāhī’’ti ussāhitāpi ‘‘kiṃ tena muṇḍakānaṃ samaṇānaṃ dinnenā’’ti appasādameva nesaṃ sampavedesi, kuto appamattakassa pariccāgo.

“汝裸形貌丑”，此言是导师住于祇陀林时，就塞丽尼饿鬼而说。据说，在俱卢国(Kururaṭṭha)的象城(Hatthinipura)，有一位名叫塞丽尼的妓女，以美色为生。当时，为了举行布萨，比丘们从各地聚集到那里，复有比丘大集会。人们见到后，准备了大量的芝麻、米，以及酥油、生酥、蜜等供养品，举行了盛大的布施。当时，那名妓女无信、不悦，内心被悭吝之垢所缠，即使被人们劝说“来，且随喜此布施”，她也仅对他们表示不悦，说：“布施给这些光头沙门有什么用？”何况是些许的施舍呢！

Sā aparena samayena kālaṃ katvā aññatarassa paccantanagarassa parikhāpiṭṭhe petī hutvā nibbatti. Atha hatthinipuravāsī aññataro upāsako vaṇijjāya taṃ nagaraṃ gantvā rattiyā paccūsasamaye parikhāpiṭṭhaṃ gato tādisena payojanena. Sā tattha taṃ disvā sañjānitvā naggā aṭṭhittacamattāvasesasarīrā ativiya bībhacchadassanā avidūre ṭhatvā attānaṃ dassesi. So taṃ disvā –

她后来命终，投生为饿鬼，在某个边境城镇的护城河岸。当时，一位住在象城的优婆塞为经商前往该城，于黎明时分因故来到护城河岸。她在那里看见并认出了他，便以赤裸、仅剩皮骨、样貌极其恐怖之身，站在不远处现身。他看见她后——

464.

464.

‘‘Naggā [Pg.186] dubbaṇṇarūpāsi, kisā dhamanisanthatā;

Upphāsulike kisike, kā nu tvaṃ idha tiṭṭhasī’’ti. –

“裸形貌丑陋，羸弱筋脉张；肋骨何突显，汝为谁立此？”

Gāthāya pucchi. Sāpissa –

以偈问之。她亦——

465.

465.

‘‘Ahaṃ bhadante petīmhi, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti. –

“尊者，我乃饿鬼，苦趣阎罗界；因造作恶业，从此堕饿鬼道。”

Gāthāya attānaṃ pakāsesi. Puna tena –

她以偈表明自身。他又——

466.

466.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, petalokaṃ ito gatā’’ti. –

“汝以身、语、意，曾作何恶业？以何业报故，从此堕饿鬼界？”

Gāthāya katakammaṃ pucchitā –

她被以偈问及所造之业，答曰——

467.

467.

‘‘Anāvaṭesu titthesu, viciniṃ aḍḍhamāsakaṃ;

Santesu deyyadhammesu, dīpaṃ nākāsimattano.

“于无遮渡口，我寻半摩沙迦；有可施物时，未为己作洲渚。

468.

468.

‘‘Nadiṃ upemi tasitā, rittakā parivattati;

Chāyaṃ upemi uṇhesu, ātapo parivattati.

“我因渴走近河流，河水却转为空无；炎热中我走近树荫，树荫却转为烈日。

469.

469.

‘‘Aggivaṇṇo ca me vāto, ḍahanto upavāyati;

Etañca bhante arahāmi, aññañca pāpakaṃ tato.

“有风如火色，吹来焚烧我；尊者，我应受此报，以及其他更甚之恶报。

470.

470.

‘‘Gantvāna hatthiniṃ puraṃ, vajjesi mayha mātaraṃ;

‘Dhītā ca te mayā diṭṭhā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’.

“请前往象城，告知我母亲：‘我已见汝女，生于阎罗界，处境悲惨；因造作恶业，从此堕饿鬼界’。

471.

471.

‘‘Atthi me ettha nikkhittaṃ, anakkhātañca taṃ mayā;

Cattāri satasahassāni, pallaṅkassa ca heṭṭhato.

“我于此处有藏物，此事我未曾言说；有四十万之数，就在那卧榻之下。

472.

472.

‘‘Tato me dānaṃ dadatu, tassā ca hotu jīvikā;

Dānaṃ datvā ca me mātā, dakkhiṇaṃ anudicchatu;

Tadāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī’’ti. –

“请她以此为我行布施，亦可作其生计；我母布施后，请为我回向功德；如是，我将得安乐，圆满一切所欲。”

Imāhi [Pg.187] chahi gāthāhi attanā katakammañceva puna tena attano kātabbaṃ atthañca ācikkhi.

她以此六偈，说明了自己所造之业，以及他应为自己所做之事。

467. Tattha anāvaṭesu titthesūti kenaci anivāritesu nadītaḷākādīnaṃ titthapadesesu, yattha manussā nhāyanti, udakakiccaṃ karonti, tādisesu ṭhānesu. Viciniṃ aḍḍhamāsakanti ‘‘manussehi ṭhapetvā vissaritaṃ apināmettha kiñci labheyya’’nti lobhābhibhūtā aḍḍhamāsakamattampi viciniṃ gavesiṃ. Atha vā anāvaṭesu titthesūti upasaṅkamanena kenaci anivāritesu sattānaṃ payogāsayasuddhiyā kāraṇabhāvena titthabhūtesu samaṇabrāhmaṇesu vijjamānesu. Viciniṃ aḍḍhamāsakanti maccheramalapariyuṭṭhitacittā kassaci kiñci adentī aḍḍhamāsakampi visesena ciniṃ, na sañciniṃ puññaṃ. Tenāha ‘‘santesu deyyadhammesu, dīpaṃ nākāsimattano’’ti.

467. “于无遮渡口”(anāvaṭesu titthesu)即于无人禁止的河、湖等渡口，是人们沐浴、用水之处。“我寻半摩沙迦”(viciniṃ aḍḍhamāsakaṃ)即我被贪欲所制，心想：“或许能在此获得人们遗忘之物”，而搜寻哪怕仅半摩沙迦。或曰，“于无遮渡口”是指当有沙门、婆罗门，他们能作为众生意乐清净之因，故如渡口，且无人禁止前往。“我寻半摩沙迦”即我心为悭垢所缠，不施予任何人任何东西，反而特意积蓄半摩沙迦，而不积蓄功德。是故说：“有可施物时，未为己作洲渚”。

468. Tasitāti pipāsitā. Rittakāti kākapeyyā sandamānāpi nadī mama pāpakammena udakena rittā tucchā vālikamattā hutvā parivattati. Uṇhesūti uṇhasamayesu. Ātapo parivattatīti chāyāṭṭhānaṃ mayi upagatāya ātapo sampajjati.

468. “渴”(Tasitā)即口渴(pipāsitā)。“空”(Rittakā)即奔流不息、乌鸦尚可饮啄的河流，因我恶业，亦转为空无，仅剩沙子。“于热时”(Uṇhesu)即于炎热之时(uṇhasamayesu)。“烈日转”(Ātapo parivattati)即我走近荫凉处，彼处即变为烈日。

469-70. Aggivaṇṇoti samphassena aggisadiso. Tena vuttaṃ ‘‘ḍahanto upavāyatī’’ti. Etañca, bhante, arahāmīti, bhanteti taṃ upāsakaṃ garukārena vadati. Bhante, etañca yathāvuttaṃ pipāsādidukkhaṃ, aññañca tato pāpakaṃ dāruṇaṃ dukkhaṃ anubhavituṃ arahāmi tajjassa pāpassa katattāti adhippāyo. Vajjesīti vadeyyāsi.

469-70. “如火色”(Aggivaṇṇo)即触如火。故云“焚烧吹袭”。“尊者，此我应受”，此中“尊者”(bhante)是她恭敬地称呼那位优婆塞。其意为：“尊者，此如前述之渴等苦，以及其他比此更恶、更剧之苦，我皆应承受，因我造作了相应之恶业。”“汝应告”(Vajjesi)即“汝应说”(vadeyyāsi)。

471-72. Ettha nikkhittaṃ, anakkhātanti ‘‘ettakaṃ ettha nikkhitta’’nti anācikkhitaṃ. Idāni tassa parimāṇaṃ ṭhapitaṭṭhānañca dassentī ‘‘cattāri satasahassāni, pallaṅkassa ca heṭṭhato’’ti āha. Tattha pallaṅkassāti pubbe attano sayanapallaṅkassa. Tatoti nihitadhanato ekadesaṃ gahetvā mamaṃ uddissa dānaṃ detu. Tassāti mayhaṃ mātuyā.

471-72. “此处有藏物，未曾言说”(Ettha nikkhittaṃ, anakkhātaṃ)即未曾说明“于此处藏有如此之多”。如今为示其数量与所在，故说“四十万，在卧榻之下”。此中“卧榻”(pallaṅkassa)指她先前自己的睡榻。“从彼”(Tato)意为从所藏之财物中取出一部分，为我而行布施。“为她”(Tassā)即为我母亲。

Evaṃ [Pg.188] tāya petiyā vutte so upāsako tassā vacanaṃ sampaṭicchitvā tattha attano karaṇīyaṃ tīretvā hatthinipuraṃ gantvā tassā mātuyā tamatthaṃ ārocesi. Tamatthaṃ dassetuṃ –

如是，那饿鬼女说完后，该优婆塞接受其言，在彼处办妥自己的事后，前往象城，将此事告知其母。为说明此事——

473.

473.

Sādhūti so paṭissutvā, gantvāna hatthiniṃ puraṃ;

“善哉！”他应诺后，前往象城；

Avoca tassā mātaraṃ –

对其母言——

‘‘Dhītā ca te mayā diṭṭhā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“‘我已见汝女，生于阎罗界，处境悲惨；因造作恶业，从此堕饿鬼界。’

474.

474.

‘‘Sā maṃ tattha samādapesi, vajjesi mayha mātaraṃ;

‘Dhītā ca te mayā diṭṭhā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā.

“她在彼处嘱咐我，（并说：）“请告诉我母亲：‘我见到了你的女儿，她身处苦趣，堕入阎罗世界；因造作恶业，从此世去往了饿鬼界。’”

475.

475.

‘‘‘Atthi ca me ettha nikkhittaṃ, anakkhātañca taṃ mayā;

Cattāri satasahassāni, pallaṅkassa ca heṭṭhato.

“此处我埋藏有财物，我未曾说明；四十万（财物）藏于卧榻之下。

476.

476.

‘‘‘Tato me dānaṃ dadatu, tassā ca hotu jīvikā;

Dānaṃ datvā ca me mātā, dakkhiṇaṃ anudicchatu;

Tadāhaṃ sukhitā hessaṃ, sabbakāmasamiddhinī’.

“愿从彼处为我布施，并作为其生计；我母布施后，应为我回向功德；那时我将安乐，一切所愿皆圆满。”

477.

477.

‘‘Tato hi sā dānamadā, tassā dakkhiṇamādisī;

Petī ca sukhitā āsi, tassā cāsi sujīvikā’’ti. –

“彼时彼母行布施，并为彼饿鬼回向功德；该饿鬼遂得安乐，其母亦得善维生计。”——

Saṅgītikārā āhaṃsu. Tā suviññeyyāva.

结集者（Saṅgītikārā）言：此等偈颂易于理解。

Taṃ sutvā tassā mātā bhikkhusaṅghassa dānaṃ datvā tassā ādisi. Tena sā paṭiladdhūpakaraṇasampattiyaṃ ṭhitā mātu attānaṃ dassetvā taṃ kāraṇaṃ ācikkhi, mātā bhikkhūnaṃ ārocesi, bhikkhū taṃ pavattiṃ bhagavato ārocesuṃ. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

其母闻此言，遂向比丘僧团布施，并为彼（饿鬼）回向功德。彼（饿鬼）因此获得资具圆满，遂现身于母前，说明其缘由。母将此事告知诸比丘，诸比丘复将此事禀告世尊。世尊以此事为缘起（aṭṭhuppatti），为在场大众说法。此说法对大众有益。

Seriṇīpetivatthuvaṇṇanā niṭṭhitā.

《塞丽尼饿鬼事》释义终。

7. Migaluddakapetavatthuvaṇṇanā

7. 猎鹿人饿鬼事释义

Naranāripurakkhato [Pg.189] yuvāti idaṃ bhagavati veḷuvane viharante migaluddakapetaṃ ārabbha vuttaṃ. Rājagahe kira aññataro luddako rattindivaṃ mige vadhitvā jīvikaṃ kappesi. Tasseko upāsako mitto ahosi, so taṃ sabbakālaṃ pāpato nivattetuṃ asakkonto ‘‘ehi, samma, rattiyaṃ pāṇātipātā viramāhī’’ti rattiyaṃ puññe samādapesi. So rattiyaṃ viramitvā divā eva pāṇātipātaṃ karoti.

“为男女众围绕的青年”一颂，是世尊住在竹林（Veḷuvana）时，针对猎鹿人饿鬼之事而说。据说，王舍城（Rājagaha）有一猎人，日夜猎杀野兽以维生计。他有一位优婆塞（upāsaka）朋友，总是想劝他停止作恶，但未能成功，于是说：‘朋友，夜间应远离杀生’，劝他夜间行善。他于是夜间停止杀生，然而白天仍行杀生。

So aparena samayena kālaṃ katvā rājagahasamīpe vemānikapeto hutvā nibbatto, divasabhāgaṃ mahādukkhaṃ anubhavitvā rattiyaṃ pañcahi kāmaguṇehi samappitā samaṅgībhūto paricāresi. Taṃ disvā āyasmā nārado –

他后来命终，于王舍城（Rājagaha）附近投生为宫殿饿鬼（vemānikapeta），白天感受大苦，夜晚则具足并享受五种欲乐（pañcahi kāmaguṇehi）。具寿那罗达（Nārada）见此——

478.

478.

‘‘Naranāripurakkhato yuvā, rajanīyehi kāmaguṇehi sobhasi;

Divasaṃ anubhosi kāraṇaṃ, kimakāsi purimāya jātiyā’’ti. –

“为男女众围绕之青年，以悦意欲乐辉耀自身；白日感受苦报，汝于前生曾作何业？”——

Imāya gāthāya paṭipucchi. Tattha naranāripurakkhatoti paricārakabhūtehi devaputtehi devadhītāhi ca purakkhato payirupāsito. Yuvāti taruṇo. Rajanīyehīti kamanīyehi rāguppattihetubhūtehi. Kāmaguṇehīti kāmakoṭṭhāsehi. Sobhasīti samaṅgibhāvena virocasi rattiyanti adhippāyo. Tenāha ‘‘divasaṃ anubhosi kāraṇa’’nti, divasabhāge pana nānappakāraṃ kāraṇaṃ ghātanaṃ paccanubhavasi. Rajanīti vā rattīsu. Yehīti nipātamattaṃ. Kimakāsi purimāya jātiyāti evaṃ sukhadukkhasaṃvattaniyaṃ kiṃ nāma kammaṃ ito purimāya jātiyā tvaṃ akattha, taṃ kathehīti attho.

他以此偈反问。其中，“为男女众围绕”（naranāripurakkhato）是指被充当侍者的天子与天女们围绕侍奉。“青年”（yuvā）是指年轻。“悦意的”（rajanīyehi）是指可爱且能引发贪欲的事物。“欲乐”（kāmaguṇehi）是指欲的组成部分。“辉耀”（sobhasi）意即“你在夜晚因具足（欲乐）而闪耀”。故说“白日感受苦报”（divasaṃ anubhosi kāraṇaṃ），意即你在白天感受各种苦报与杀害。或者，（“rajanīyehi”中的）“rajanī”意为“在夜晚”，而“yehi”仅为语助词。“汝于前生曾作何业”（kimakāsi purimāya jātiyā）意思是，你在前生造作了什么导致苦乐之业，请讲述此事。

Taṃ sutvā peto therassa attanā katakammaṃ ācikkhanto –

饿鬼闻此言后，向上座讲述自己所造之业——

479.

479.

‘‘Ahaṃ rājagahe ramme, ramaṇīye giribbaje;

Migaluddo pure āsiṃ, lohitapāṇi dāruṇo.

“我昔于美妙王舍城（Rājagaha），于悦意之山城（Giribbaja）；曾为猎鹿人，血手且凶残。

480.

480.

‘‘Avirodhakaresu [Pg.190] pāṇisu, puthusattesu paduṭṭhamānaso;

Vicariṃ atidāruṇo sadā, parahiṃsāya rato asaññato.

“于无害之生灵，于众多有情，我心怀恶意；我常行凶残事，乐于害他，无有节制。

481.

481.

‘‘Tassa me sahāyo suhadayo, saddho āsi upāsako;

Sopi maṃ anukampanto, nivāresi punappunaṃ.

“我有一挚友，是具信的优婆塞；他也怜悯我，屡屡劝阻我。

482.

482.

‘‘‘Mākāsi pāpakaṃ kammaṃ, mā tāta duggatiṃ agā;

Sace icchasi pecca sukhaṃ, virama pāṇavadhā asaṃyamā.

“‘莫造恶业，朋友，莫堕恶趣；若欲来世安乐，当止杀生与不节制。’

483.

483.

‘‘Tassāhaṃ vacanaṃ sutvā, sukhakāmassa hitānukampino;

Nākāsiṃ sakalānusāsaniṃ, cirapāpābhirato abuddhimā.

“我闻他——希我安乐、益我、悯我者——之言；然我愚痴，长久乐于作恶，未全依其教诲。

484.

484.

‘‘So maṃ puna bhūrisumedhaso, anukampāya saṃyame nivesayi;

Sace divā hanasi pāṇino, atha te rattiṃ bhavatu saṃyamo.

“那位大慧者复以怜悯心，劝我安住于节制：“若你白天杀生，则夜晚当有节制。”

485.

485.

‘‘Svāhaṃ divā hanitvā pāṇino, virato rattimahosi saññato;

Rattāhaṃ paricāremi, divā khajjāmi duggato.

“我白天杀害生灵，夜晚则止息而有节制；夜晚我享受欲乐，白天我则身处苦趣被啃食。

486.

486.

‘‘Tassa kammassa kusalassa, anubhomi rattiṃ amānusiṃ;

Divā paṭihatāva kukkurā, upadhāvanti samantā khādituṃ.

“因彼善业之果，我于夜晚享受非人之乐；白日则有凶犬，从四面八方奔来啃食我。

487.

487.

‘‘Ye ca te satatānuyogino, dhuvaṃ payuttā sugatassa sāsane;

Maññāmi te amatameva kevalaṃ, adhigacchanti padaṃ asaṅkhata’’nti. –

“而彼等恒常努力，于善逝教法中坚定行持者；我思彼等唯证得不死、无为之境。”——

Imā gāthā abhāsi.

他说了这些偈颂。

479-80. Tattha [Pg.191] luddoti dāruṇo. Lohitapāṇīti abhiṇhaṃ pāṇaghātena lohitamakkhitapāṇī. Dāruṇoti kharo, sattānaṃ hiṃsanakoti attho. Avirodhakaresūti kenaci virodhaṃ akarontesu migasakuṇādīsu.

479-80. 其中，“猎人”（ludda）指凶残者。“血手”（lohitapāṇī）指因频繁杀生而手沾鲜血者。“凶残”（dāruṇa）指粗暴，意即伤害众生。“于无害”（avirodhakaresu）指于不与任何生命为敌的鸟兽等。

482-83. Asaṃyamāti asaṃvarā dussīlyā. Sakalānusāsaninti sabbaṃ anusāsaniṃ, sabbakālaṃ pāṇātipātato paṭiviratinti attho. Cirapāpābhiratoti cirakālaṃ pāpe abhirato.

482-83. “不节制”（asaṃyamā）指不防护、恶戒。“完整教诲”（sakalānusāsaniṃ）是指全部教诲，意即永远戒除杀生。“长久乐于作恶”（cirapāpābhirato）是指长久以来都喜爱作恶。

484. Saṃyameti sucarite. Nivesayīhi nivesesi. Sace divā hanasi pāṇino, atha te rattiṃ bhavatu saṃyamoti nivesitākāradassanaṃ. So kira sallapāsasajjanādinā rattiyampi pāṇavadhaṃ anuyutto ahosi.

484. “节制”（saṃyame）指善行。“劝我安住”（nivesayi）即是“劝令安住”（nivesesi）。“若你白天杀生，则夜晚当有节制”是劝令安住方式的说明。据说他夜间也以箭（salla）、陷阱（pāsa）、圈套等方式沉迷于杀害生灵。

485. Divā khajjāmi duggatoti idāni duggatiṃ gato mahādukkhappatto divasabhāge khādiyāmi. Tassa kira divā sunakhehi migānaṃ khādāpitattā kammasarikkhakaṃ phalaṃ hoti, divasabhāge mahantā sunakhā upadhāvitvā aṭṭhisaṅghātamattāvasesaṃ sarīraṃ karonti. Rattiyā pana upagatāya taṃ pākatikameva hoti, dibbasampattiṃ anubhavati. Tena vuttaṃ –

485. “白天我则身处苦趣被啃食”意即：如今堕入恶趣，感受大苦，在白天被啃食。据说因他过去白天指使狗啃食野兽，故有与业相似之果报：白天大群狗奔来，将他身体啃食得只剩骨堆。然而到了夜晚，他便恢复原状，享受天界福报。因此说——

486.

486.

‘‘Tassa kammassa kusalassa, anubhomi rattiṃ amānusiṃ;

Divā paṭihatāva kukkurā, upadhāvanti samantā khāditu’’nti.

“因彼善业之果，我于夜晚享受非人之乐；白日则有凶犬，从四面八方奔来啃食我。”

Tattha paṭihatāti paṭihatacittā baddhāghātā viya hutvā. Samantā khāditunti mama sarīraṃ samantato khādituṃ upadhāvanti. Idañca nesaṃ ativiya attano bhayāvahaṃ upagamanakālaṃ gahetvā vuttaṃ. Te pana upadhāvitvā aṭṭhimattāvasesaṃ sarīraṃ katvā gacchanti.

其中，“凶恶的”（paṭihatā）是指心怀敌意，如同怀有强烈怨恨一般。“从四面八方啃食”是指它们奔来，想要从四面八方啃食我的身体。此句是就它们靠近时那极度恐怖的情景而说。它们奔来，将身体啃食得只剩骨头才离去。

487. Ye ca te satatānuyoginoti osānagāthāya ayaṃ saṅkhepattho – ahampi nāma rattiyaṃ pāṇavadhamattato virato evarūpaṃ sampattiṃ [Pg.192] anubhavāmi. Ye pana te purisā sugatassa buddhassa bhagavato sāsane adhisīlādike dhuvaṃ payuttā daḷhaṃ payuttā satataṃ sabbakālaṃ anuyogavantā, te puññavanto kevalaṃ lokiyasukhena asammissaṃ ‘‘asaṅkhataṃ pada’’nti laddhanāmaṃ amatameva adhigacchanti maññe, natthi tesaṃ tadadhigame koci vibandhoti.

487. “而彼等恒常努力者”——此结尾偈的略义为：就连我，仅仅在夜晚戒除杀生，便能体验到如此福报。而那些在善逝、佛陀、世尊的教法中，于增上戒等方面坚定、持续、恒常努力的男子们，我思彼等有福德者，唯证得不与世间乐混杂、名为“无为境”的不死之境，他们证得此境没有任何障碍。

Evaṃ tena petena vutte thero taṃ pavattiṃ satthu ārocesi. Satthā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sabbampi vuttanayameva.

彼饿鬼如是说完后，上座遂将此事禀告导师。导师以此事为缘起，为在场大众说法。一切皆如前述。

Migaluddakapetavatthuvaṇṇanā niṭṭhitā.

《猎鹿人饿鬼事》释义终。

8. Dutiyamigaluddakapetavatthuvaṇṇanā

8. 第二猎鹿人饿鬼事释义

Kūṭāgāre ca pāsādeti idaṃ bhagavati veḷuvane viharante aparaṃ migaluddakapetaṃ ārabbha vuttaṃ. Rājagahe kira aññataro māgaviko māṇavo vibhavasampannopi samāno bhogasukhaṃ pahāya rattindivaṃ mige hananto vicarati. Tassa sahāyabhūto eko upāsako anuddayaṃ paṭicca – ‘‘sādhu, samma, pāṇātipātato viramāhi, mā te ahosi dīgharattaṃ ahitāya dukkhāyā’’ti ovādaṃ adāsi. So taṃ anādiyi. Atha so upāsako aññataraṃ attano manobhāvanīyaṃ khīṇāsavattheraṃ yāci – ‘‘sādhu, bhante, asukapurisassa tathā dhammaṃ desetha, yathā so pāṇātipātato virameyyā’’ti.

世尊住于竹林(Veḷuvana)时，就另一位猎人饿鬼而说此（偈）。据说在王舍城(Rājagaha)，有一位猎人青年，虽家境富裕，却舍弃享乐，日夜猎杀群鹿。他的一位优婆塞(upāsaka)朋友出于怜悯劝告他：“善哉，朋友，请停止杀生，莫使此事为你带来长久的不利与痛苦。”但他不听。于是那位优婆塞去请求一位自己所敬爱的漏尽长老：“尊者，请为那人说法，使他能停止杀生。”

Athekadivasaṃ so thero rājagahe piṇḍāya caranto tassa gehadvāre aṭṭhāsi. Taṃ disvā so māgaviko sañjātabahumāno paccuggantvā gehaṃ pavesetvā āsanaṃ paññāpetvā adāsi. Nisīdi thero paññatte āsane, sopi theraṃ upasaṅkamitvā nisīdi. Tassa thero pāṇātipāte ādīnavaṃ, tato viratiyā ānisaṃsañca pakāsesi. So taṃ sutvāpi tato viramituṃ na icchi. Atha naṃ thero āha – ‘‘sace, tvaṃ āvuso, sabbena sabbaṃ viramituṃ na sakkosi, rattimpi tāva viramassū’’ti, so ‘‘sādhu, bhante, viramāmi ratti’’nti tato virami. Sesaṃ anantaravatthusadisaṃ. Gāthāsu pana –

有一日，那位长老在王舍城(Rājagaha)乞食时，站在此人门口。猎人见到长老后，心生敬重，迎上前去，请长老入屋，并为之设座。长老在准备好的座位上坐下，猎人也走近长老坐下。长老向他开示杀生之过患及不杀生之功德。他听后，仍不愿停止杀生。于是长老对他说：“贤友(āvuso)，你若不能完全停止，至少在夜间停止吧。”他回答说：“好的，尊者，我夜间停止。”于是他便在夜间停止杀生。其余之事与前一故事类似。至于偈颂——

488.

488.

‘‘Kūṭāgāre [Pg.193] ca pāsāde, pallaṅke gonakatthate;

Pañcaṅgikena turiyena, ramasi suppavādite.

于楼阁与殿堂，床榻铺设长绒毯；五支乐器善合奏，汝于此中自陶然。

489.

489.

‘‘Tato ratyā vivasāne, sūriyuggamanaṃ pati;

Apaviddho susānasmiṃ, bahudukkhaṃ nigacchasi.

其后夜尽天将明，旭日东升之时际；汝被弃于冢间，遭受无量诸苦楚。

490.

490.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, idaṃ dukkhaṃ nigacchasī’’ti. –

汝以身语意，曾造何恶作(dukkaṭa)？由何业报，受此苦楚？

Tīhi gāthāhi nāradatthero naṃ paṭipucchi. Athassa peto –

那罗达(Nārada)长老以三首偈颂问他。于是那饿鬼（答道）——

491.

491.

‘‘Ahaṃ rājagahe ramme, ramaṇīye giribbaje;

Migaluddo pure āsiṃ, luddo cāsimasaññato.

我昔在于王舍城(Rājagaha)，悦意山城甚美妙；曾为猎鹿人，残忍不自制。

492.

492.

‘‘Tassa me sahāyo suhadayo, saddho āsi upāsako;

Tassa kulūpako bhikkhu, āsi gotamasāvako;

Sopi maṃ anukampanto, nivāresi punappunaṃ.

我有一善心挚友，乃是具信优婆塞(upāsaka)；常到他家之比丘(bhikkhu)，是乔达摩(Gotama)之声闻；彼亦慈悯于我，再三再四劝阻我。

493.

493.

‘‘‘Mākāsi pāpakaṃ kammaṃ, mā tāta duggatiṃ agā;

Sace icchasi pecca sukhaṃ, virama pāṇavadhā asaṃyamā’.

“莫作恶业，朋友，莫堕恶趣(duggati)；若欲来世乐，当止杀生与不律仪。”

494.

494.

‘‘Tassāhaṃ vacanaṃ sutvā, sukhakāmassa hitānukampino;

Nākāsiṃ sakalānusāsaniṃ, cirapāpābhirato abuddhimā.

我闻彼慈悲言，为我求利乐；然我愚且痴，久溺于罪恶，未尽从其教。

495.

495.

‘‘So maṃ puna bhūrisumedhaso, anukampāya saṃyame nivesayi;

‘Sace divā hanasi pāṇino, atha te rattiṃ bhavatu saṃyamo’.

彼具大慧者，复以悲悯心，令我住律仪：“汝若白日杀生，夜间当有律仪。”

496.

496.

‘‘Svāhaṃ divā hanitvā pāṇino, virato rattimahosi saññato;

Rattāhaṃ paricāremi, divā khajjāmi duggato.

我于白日杀生，至夜则止息自制；夜间我受侍奉，白日我这不幸者则被吞食。

497.

497.

‘‘Tassa [Pg.194] kammassa kusalassa, anubhomi rattiṃ amānusiṃ;

Divā paṭihatāva kukkurā, upadhāvanti samantā khādituṃ.

由此善业，我夜间得享非人之乐；白日里，众犬从四方奔来，将我击倒而食。

498.

498.

‘‘Ye ca te satatānuyogino, dhuvaṃ payuttā sugatassa sāsane;

Maññāmi te amatameva kevalaṃ, adhigacchanti padaṃ asaṅkhata’’nti. –

彼等恒常勤勉，坚定修行于善逝(sugata)教法中；我信彼等必证得，唯一不死无为(asaṅkhata)境。

Tamatthaṃ ācikkhi. Tāsaṃ attho heṭṭhā vuttanayova.

（饿鬼）说明了此义。其义如前所述。

Dutiyamigaluddakapetavatthuvaṇṇanā niṭṭhitā.

第二猎人饿鬼事释义 终。

9. Kūṭavinicchayikapetavatthuvaṇṇanā

9. 欺诈判官饿鬼事释义

Mālī kiriṭī kāyūrīti idaṃ satthari veḷuvane viharante kūṭavinicchayikapetaṃ ārabbha vuttaṃ. Tadā bimbisāro rājā māsassa chasu divasesu uposathaṃ upavasati, taṃ anuvattantā bahū manussā uposathaṃ upavasanti. Rājā attano santikaṃ āgatāgate manusse pucchati – ‘‘kiṃ tumhehi uposatho upavuttho, udāhu na upavuttho’’ti? Tatreko adhikaraṇe niyuttakapuriso pisuṇavāco nekatiko lañjagāhako ‘‘na upavutthomhī’’ti vattuṃ asahanto ‘‘upavutthomhi, devā’’ti āha. Atha naṃ rājasamīpato nikkhantaṃ sahāyo āha – ‘‘kiṃ, samma, ajja tayā upavuttho’’ti? ‘‘Bhayenāhaṃ, samma, rañño sammukhā evaṃ avocaṃ, nāhaṃ uposathiko’’ti.

“头戴花鬘与宝冠”等偈，是导师住于竹林(Veḷuvana)时，就一位欺诈判官饿鬼而说。当时，频婆娑罗(Bimbisāra)王每月六日持守布萨(uposatha)，许多民众也跟随他持守布萨。国王会问来到他面前的人：‘你们持守布萨了吗？’其中有一位负责审判的官员，他好说离间语、惯于欺诈、收受贿赂，他不堪说‘我没有持守’，便回答说：‘大王，我持守了。’之后，他从国王身边离开，一位朋友问他：‘朋友，你今天持守布萨了吗？’他说：‘朋友，我是因为害怕，才在国王面前那样说的，我并没有持守布萨。’

Atha naṃ sahāyo āha – ‘‘yadi evaṃ upaḍḍhuposathopi tāva te ajja hotu, uposathaṅgāni samādiyāhī’’ti. So tassa vacanaṃ ‘‘sādhū’’ti sampaṭicchitvā gehaṃ gantvā abhutvāva mukhaṃ vikkhāletvā uposathaṃ adhiṭṭhāya rattiyaṃ vāsūpagato rittāsayasambhūtena balavavātahetukena sūlena upacchinnāyusaṅkhāro cutianantaraṃ pabbatakucchiyaṃ vemānikapeto [Pg.195] hutvā nibbatti. So hi ekarattiṃ uposatharakkhaṇamattena vimānaṃ paṭilabhi dasakaññāsahassaparivāraṃ mahatiñca dibbasampattiṃ. Kūṭavinicchayikatāya pana pesuṇikatāya ca attano piṭṭhimaṃsāni sayameva okkantitvā khādati. Taṃ āyasmā nārado gijjakūṭato otaranto disvā –

这时他的朋友对他说：“既然这样，今天你至少守半日布萨(upaḍḍhuposatha)吧，应当受持布萨支(uposathaṅgāni)。”他听了这话，回答说“好的”，回到家后没有吃饭就漱口，立誓持布萨，晚上睡觉时因空腹而生起强风，剧痛之下寿行断绝，死后即刻转生于山腹中，成为有宫殿的饿鬼(vemānikapeta)。他仅因守护一夜布萨，便得到宫殿(vimāna)、一万天女为眷属及巨大的天界财富。但因其欺诈判决(kūṭavinicchayikatāya)与离间(pesuṇikatāya)，他自己背上的肉会自行脱落，然后被自己吃掉。具寿(Āyasmā)那罗达(Nārada)从鹫峰(Gijjhakūṭa)下来时，看见了他——

499.

499.

‘‘Mālī kiriṭī kāyūrī, gattā te candanussadā;

Pasannamukhavaṇṇosi, sūriyavaṇṇova sobhasi.

头戴花鬘与宝冠，亦佩臂钏，身涂旃檀香；汝容颜和悦，犹如太阳般照耀。

500.

500.

‘‘Amānusā pārisajjā, ye teme paricārakā;

Dasa kaññāsahassāni, yā temā paricārikā;

Tā kambukāyūradharā, kañcanāveḷabhūsitā.

汝之侍从，皆非人众；汝有万名侍女，皆戴海螺臂钏，饰以黄金璎珞。

501.

501.

‘‘Mahānubhāvosi tuvaṃ, lomahaṃsanarūpavā;

Piṭṭhimaṃsāni attano, sāmaṃ ukkacca khādasi.

汝有大威力，其形令人毛骨悚然；竟自割取背上肉而食。

502.

502.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, piṭṭhimaṃsāni attano;

Sāmaṃ ukkacca khādasīti.

汝以身语意，曾造何恶作(dukkaṭa)？由何业报，自割食己背肉？

503.

503.

‘‘Attanohaṃ anatthāya, jīvaloke acārisaṃ;

Pesuññamusāvādena, nikativañcanāya ca.

我为自损，于此世间行；以离间与妄语，以欺诈与蒙骗。

504.

504.

‘‘Tatthāhaṃ parisaṃ gantvā, saccakāle upaṭṭhite;

Atthaṃ dhammaṃ nirākatvā, adhammamanuvattisaṃ.

我于集会中，当说实话时，舍弃义与法，而随顺非法。

505.

505.

‘‘Evaṃ so khādatattānaṃ, yo hoti piṭṭhimaṃsiko;

Yathāhaṃ ajja khādāmi, piṭṭhimaṃsāni attano.

诽谤他人者，即是食己背肉人(piṭṭhimaṃsiko)；正如我今日，自食己背肉。

506.

506.

‘‘Tayidaṃ tayā nārada sāmaṃ diṭṭhaṃ, anukampakā ye kusalā vadeyyuṃ;

Mā pesuṇaṃ mā ca musā abhāṇi, mā khosi piṭṭhimaṃsiko tuva’’nti. –

那罗达(Nārada)，此事汝已亲见，慈悲善士应如是说：“莫说离间语，莫说妄语，莫成食己背肉者。”

Thero [Pg.196] catūhi gāthāhi pucchi, sopi tassa catūhi gāthāhi etamatthaṃ vissajjesi.

长老以四首偈颂(gāthā)提问，彼亦以四首偈颂作答，解释其义。

499. Tattha mālīti māladhārī, dibbapupphehi paṭimaṇḍitoti adhippāyo. Kiriṭīti veṭhitasīso. Kāyūrīti keyūravā, bāhālaṅkārapaṭimaṇḍitoti attho. Gattāti sarīrāvayavā. Candanussadāti candanasārānulittā. Sūriyavaṇṇova sobhasīti bālasūriyasadisavaṇṇo eva hutvā virocasi. ‘‘Araṇavaṇṇī pabhāsasī’’tipi pāḷi, araṇanti araṇiyehi devehi sadisavaṇṇo ariyāvakāsoti attho.

499. 此中，“mālī”意为头戴花鬘者，即以天花为饰。“kiriṭī”意为头缠宝冠者。“kāyūrī”意为佩戴臂钏者，即以臂饰庄严。“gattā”意为身体诸支分。“candanussadā”意为涂有利檀香精华。“sūriyavaṇṇova sobhasi”意为如初升太阳般光彩照人。亦有读作“araṇavaṇṇī pabhāsasī”，其中“araṇa”意为如林居天神之色，义为圣者之境。

500. Pārisajjāti parisapariyāpannā, upaṭṭhākāti attho. Tuvanti tvaṃ. Lomahaṃsanarūpavāti passantānaṃ lomahaṃsajananarūpayutto. Mahānubhāvatāsamaṅgitāya hetaṃ vuttaṃ. Ukkaccāti ukkantitvā, chinditvāti attho.

500. “侍从众”（Pārisajjā）是指属于侍从，意思是侍者。“汝”（tuvaṃ）就是你。“令人毛发悚然相”（Lomahaṃsanarūpavā）是指具有令见者毛发悚然的相貌。此乃因具大威力而说。“拔出”（Ukkacca）即是割断，意思是斩断。

503. Acārisanti acariṃ paṭipajjiṃ. Pesuññamusāvādenāti pesuññena ceva musāvādena ca. Nikativañcanāya cāti nikatiyā vañcanāya ca patirūpadassanena paresaṃ vikārena vañcanāya ca.

503. “我行”（Acārisaṃ）是“我已行”、“我已遵行”。“以离间语和虚妄语”是指以离间语及虚妄语。“以及欺瞒与诈骗”是指以欺诈、伪装、歪曲事实来欺骗他人。

504. Saccakāleti saccaṃ vattuṃ yuttakāle. Atthanti diṭṭhadhammikādibhedaṃ hitaṃ. Dhammanti kāraṇaṃ ñāyaṃ. Nirākatvāti chaḍḍetvā pahāya. Soti yo pesuññādiṃ ācarati, so satto. Sesaṃ sabbaṃ heṭṭhā vuttanayameva.

504. “于真实时”（Saccakāle）是在该说真实话的时候。“利益”（atthaṃ）是指现法等不同种类的利益。“法”（dhammaṃ）是指原因、正理。“舍弃”（Nirākatvā）即是舍弃、抛弃。“彼”（so）是指行离间语等的有情。其余一切皆如前述。

Kūṭavinicchayikapetavatthuvaṇṇanā niṭṭhitā.

曲判官饿鬼事释义终。

10. Dhātuvivaṇṇapetavatthuvaṇṇanā

10. 毁谤舍利者饿鬼事释义

Antalikkhasmiṃ tiṭṭhantoti idaṃ dhātuvivaṇṇapetavatthu. Bhagavati kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare parinibbute dhātuvibhāge ca kate rājā ajātasattu attanā laddhadhātubhāgaṃ gahetvā satta vassāni satta ca māse satta ca divase buddhaguṇe anussaranto uḷārapūjaṃ pavattesi. Tattha asaṅkheyyā appameyyā manussā cittāni pasādetvā [Pg.197] saggūpagā ahesuṃ, chaḷāsītimattāni pana purisasahassāni cirakālabhāvitena assaddhiyena micchādassanena ca vipallatthacittā pasādanīyepi ṭhāne attano cittāni padosetvā petesu uppajjiṃsu. Tasmiṃyeva rājagahe aññatarassa vibhavasampannassa kuṭumbikassa bhariyā dhītā suṇisā ca pasannacittā ‘‘dhātupūjaṃ karissāmā’’ti gandhapupphādīni gahetvā dhātuṭṭhānaṃ gantuṃ āraddhā. So kuṭumbiko ‘‘kiṃ aṭṭhikānaṃ pūjanenā’’ti tā paribhāsetvā dhātupūjaṃ vivaṇṇesi. Tāpi tassa vacanaṃ anādiyitvā tattha gantvā dhātupūjaṃ katvā gehaṃ āgatā tādisena rogena abhibhūtā nacirasseva kālaṃ katvā devaloke nibbattiṃsu. So pana kodhena abhibhūto nacirasseva kālaṃ katvā tena pāpakammena petesu nibbatti.

“立于虚空之中”：这是毁谤舍利饿鬼事。世尊在古西那罗(Kusinārā)末罗人的优波跋多那娑罗林中，于双娑罗树间般涅槃。舍利分配完毕后，阿闍世(Ajātasattu)王取走自己所得的舍利份额，于七年七月又七日，忆念佛陀功德，举行盛大供养。当时，无数无量的人们心生净信，得生善趣；然而有八万六千人，因长期熏习不信与邪见，心意颠倒，于应生净信之处，反令自心染污，而生于饿鬼之中。就在那王舍城(Rājagaha)，某位富裕长者的妻子、女儿及儿媳，心怀净信，欲行舍利供养，便备妥香花等物，准备前往供养舍利处。那位长者却呵斥她们，毁谤舍利供养说：“供养骨头有何用处？”她们不听其言，前往彼处供养了舍利，返回家中后，为疾病所困，不久便命终，生于天界。而那位长者为瞋怒所覆，不久亦命终，因其恶业而生于饿鬼之中。

Athekadivasaṃ āyasmā mahākassapo sattesu anukampāya tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā manussā te pete tā ca devatāyo passanti. Tathā pana katvā cetiyaṅgaṇe ṭhito taṃ dhātuvivaṇṇakaṃ petaṃ tīhi gāthāhi pucchi. Tassa so peto byākāsi –

一日，具寿摩诃迦叶(Mahākassapa)出于对众生的怜悯，施展了这样的神通变化，使人们能看见那些饿鬼以及诸天。如此行已，他立于塔院之中，以三首偈颂询问那个毁谤舍利的饿鬼。那饿鬼回答道：

507.

507.

‘‘Antalikkhasmiṃ tiṭṭhanto, duggandho pūti vāyasi;

Mukhañca te kimayo pūtigandhaṃ, khādanti kiṃ kammamakāsi pubbe.

“立于虚空之中，你散发恶臭腐朽气味；蛆虫啃食你腐臭的嘴巴，往昔你造了什么业？”

508.

508.

‘‘Tato satthaṃ gahetvāna, okkantanti punappunaṃ;

Khārena paripphositvā, okkantanti punappunaṃ.

“于是执起利刃，再三砍伐；遍洒碱水后，复又砍伐。”

509.

509.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, idaṃ dukkhaṃ nigacchasī’’ti.

“身口意造了什么恶作？是何业的异熟果，你遭受此苦？”

510.

510.

‘‘Ahaṃ rājagahe ramme, ramaṇīye giribbaje;

Issaro dhanadhaññassa, supahūtassa mārisa.

“我曾住在王舍城，那悦意、令人愉悦的山城；我是财富谷物的主人，极其丰饶，尊者。”

511.

511.

‘‘Tassāyaṃ me bhariyā ca, dhītā ca suṇisā ca me;

Tā mālaṃ uppalañcāpi, paccagghañca vilepanaṃ;

Thūpaṃ harantiyo vāresiṃ, taṃ pāpaṃ pakataṃ mayā.

“这是我的妻子、女儿和儿媳；她们手捧花鬘、莲花和新鲜的涂香，欲往供养佛塔，我却加以阻挠；那是我所造的恶业。”

512.

512.

‘‘Chaḷāsītisahassāni[Pg.198], mayaṃ paccattavedanā;

Thūpapūjaṃ vivaṇṇetvā, paccāma niraye bhusaṃ.

“八万六千人，我们各自感受着痛苦；因为毁谤佛塔供养，我们正在地狱中剧烈地受苦。”

513.

513.

‘‘Ye ca kho thūpapūjāya, vattante arahato mahe;

Ādīnavaṃ pakāsenti, vivecayetha ne tato.

“若有人于阿罗汉塔的盛大供养中，宣说其过患，你们应使他们远离。”

514.

514.

‘‘Imā ca passa ayantiyo, māladhārī alaṅkatā;

Mālāvipākaṃnubhontiyo, samiddhā ca tā yasassiniyo.

“且看这些前来者，她们佩戴花鬘，装饰华丽；她们正享受着花鬘供养的异熟果，她们富裕且有声望。”

515.

515.

‘‘Tañca disvāna accheraṃ, abbhutaṃ lomahaṃsanaṃ;

Namo karonti sappaññā, vandanti taṃ mahāmuniṃ.

“见到那稀有、奇妙、令人毛骨悚然之事；具慧者皆顶礼，礼敬那位大牟尼。”

516.

516.

‘‘Sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Thūpapūjaṃ karissāmi, appamatto punappuna’’nti.

“我愿从此地离去，获得人身；我将再三供养佛塔，不放逸。”

507-8. Tattha duggandhoti aniṭṭhagandho, kuṇapagandhagandhīti attho. Tenāha ‘‘pūti vāyasī’’ti. Tatoti duggandhavāyanato kimīhi khāyitabbato ca upari. Sattaṃ gahetvāna, okkantanti punappunanti kammasañcoditā sattā nisitadhāraṃ satthaṃ gahetvā punappunaṃ taṃ vaṇamukhaṃ avakantanti. Khārena paripphositvā, okkantanti punappunanti avakantitaṭṭhāne khārodakena āsiñcitvā punappunampi avakantanti.

507-8. 此中，“恶臭”（duggandho）是不好的气味，意思是尸臭。因此说“你散发腐臭气味”（pūti vāyasi）。“于是”（Tato）是在散发恶臭和被蛆虫啃食之外，（还有）：“执起利刃，再三砍伐”是指为业所驱使的众生，手持利刃，再三砍向那伤口。“遍洒碱水后，复又砍伐”是指在砍过之处浇上碱水，然后再次反复地砍。

510. Issaro dhanadhaññassa, supahūtassāti ativiya pahūtassa dhanassa dhaññassa ca issaro sāmī, aḍḍho mahaddhanoti attho.

510. “财富谷物的主人，极其丰饶者”是指他是极其丰饶的财富与谷物的主人、所有主，意思是富裕且拥有巨额财富。

511. Tassāyaṃ me bhariyā ca, dhītā ca suṇisā cāti tassa mayhaṃ ayaṃ purimattabhāve bhariyā, ayaṃ dhītā, ayaṃ suṇisā. Tā devabhūtā ākāse ṭhitāti dassento vadati. Paccagghanti abhinavaṃ. Thūpaṃ harantiyo vāresinti thūpaṃ pūjetuṃ upanentiyo dhātuṃ vivaṇṇento paṭikkhipiṃ. Taṃ pāpaṃ pakataṃ mayāti taṃ dhātuvivaṇṇanapāpaṃ kataṃ samācaritaṃ mayāti vippaṭisārappatto vadati.

511. “这是我的妻子、女儿和儿媳”是指：在我前世，此人是我的妻子，此人是我的女儿，此人是我的儿媳。他指着已成为天女、立于空中的她们说道。“新鲜的”（Paccagghaṃ）是指崭新的。“我阻止了带（供品）去佛塔的她们”是指：我毁谤舍利，拒绝了正带着供品前来供养佛塔的她们。“那是我所造的恶业”是指：我造作、实行了那毁谤舍利的恶业——他怀着追悔之心说道。

512. Chaḷāsītisahassānīti [Pg.199] chasahassādhikā asītisahassamattā. Mayanti te pete attanā saddhiṃ saṅgahetvā vadati. Paccattavedanāti visuṃ visuṃ anubhuyyamānadukkhavedanā. Nirayeti baladukkhatāya pettivisayaṃ nirayasadisaṃ katvā āha.

512. “八万六千”是指八万加上六千。“我们”是指那些饿鬼把自己包括在内而说的。“个别感受”是指分别体验的痛苦感受。“地狱”是因为强烈的痛苦，把饿鬼境界比作地狱来说。

513. Ye ca kho thūpapūjāya, vattante arahato maheti arahato sammāsambuddhassa thūpaṃ uddissa pūjāmahe pavattamāne ahaṃ viya ye thūpapūjāya ādīnavaṃ dosaṃ pakāsenti. Te puggale tato puññato vivecayetha vivecāpayetha, paribāhire janayethāti aññāpadesena attano mahājāniyataṃ vibhāveti.

513. “那些在阿罗汉的盛大佛塔供养中……宣说其过患的人”是指：在为阿罗汉、正等觉者的佛塔而举行的盛大供养中，那些像我一样宣扬佛塔供养之过患与缺失的人。“你们应将那些人从那功德中分离出去”，应劝导他们脱离，应让他们被排除在外。他以这样的间接方式来显示自己的巨大损失。

514. Āyantiyoti ākāsena āgacchantiyo. Mālāvipākanti thūpe katamālāpūjāya vipākaṃ phalaṃ. Samiddhāti dibbasampattiyā samiddhā. Tā yasassiniyoti tā parivāravantiyo.

514. “前来者”是指从空中前来的人。“花鬘的异熟果”是指在佛塔上用花鬘供养所获得的异熟果。“富裕”是指拥有天界般的财富。“那些有声望的人”是指那些拥有眷属的人。

515. Tañca disvānāti tassa atiparittassa pūjāpuññassa acchariyaṃ abbhutaṃ lomahaṃsanaṃ atiuḷāraṃ vipākavisesaṃ disvā. Namo karonti sappaññā, vandanti taṃ mahāmuninti, bhante kassapa, imā itthiyo taṃ uttamapuññakkhettabhūtaṃ vandanti abhivādenti, namo karonti namakkārañca karontīti attho.

515. “见到那……”是指见到那极其微薄的供养功德所获得的稀有、奇妙、令人毛骨悚然、极其殊胜的异熟果差别。“具慧者皆顶礼，礼敬那位大牟尼”是指：尊者迦叶，这些妇女顶礼、敬礼那位成为无上福田的大牟尼，向他致敬，意思是她们行礼敬。

516. Atha so peto saṃviggamānaso saṃvegānurūpaṃ āyatiṃ attanā kātabbaṃ dassento ‘‘sohaṃ nūnā’’ti gāthamāha. Taṃ uttānatthameva.

516. 那时，那个饿鬼心怀悚惧，为了显示自己未来应做与悚惧相应之事，说了“我愿从此地离去”这首偈颂。其义自明。

Evaṃ petena vutto mahākassapo taṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi.

具寿摩诃迦叶被饿鬼如此告知后，便以此事为缘起，向在场的会众开示佛法。

Dhātuvivaṇṇapetavatthuvaṇṇanā niṭṭhitā.

毁谤舍利者饿鬼事释义终。

Iti khuddaka-aṭṭhakathāya petavatthusmiṃ

如是，于《小部·饿鬼事义注》中

Dasavatthupaṭimaṇḍitassa

以十事庄严的

Tatiyassa cūḷavaggassa atthasaṃvaṇṇanā niṭṭhitā.

第三小品义释终。

4. Mahāvaggo

4. 大品

1. Ambasakkarapetavatthuvaṇṇanā

1. 庵婆娑迦罗饿鬼事释义

Vesālī [Pg.200] nāma nagaratthi vajjīnanti idaṃ ambasakkarapetavatthu. Tassa kā uppatti? Bhagavati jetavane viharante ambasakkaro nāma licchavirājā micchādiṭṭhiko natthikavādo vesāliyaṃ rajjaṃ kāresi. Tena ca samayena vesālinagare aññatarassa vāṇijassa āpaṇasamīpe cikkhallaṃ hoti, tattha bahū janā uppatitvā atikkamantā kilamanti, keci kaddamena limpanti. Taṃ disvā so vāṇijo ‘‘mā ime manussā kalalaṃ akkamiṃsū’’ti apagataduggandhaṃ saṅkhavaṇṇapaṭibhāgaṃ gosīsaṭṭhiṃ āharāpetvā nikkhipāpesi. Pakatiyā ca sīlavā ahosi akkodhano saṇhavāco, paresañca yathābhūtaṃ guṇaṃ kitteti.

有城名毗舍离(Vesālī)，属跋耆族。此为庵婆娑迦罗饿鬼事。其缘起为何？世尊住祇陀林(Jetavana)时，有一离车族王，名庵婆娑迦罗(Ambasakkara)，持邪见，是断灭论者，于毗舍离治国。尔时，毗舍离城中，某商人之店旁有泥沼，众人跳跃而过，甚为疲惫，或为泥污。该商人见已，思：“勿令此等众人践踏污泥。”遂使人取无臭、色如海螺之牛头骨铺于其上。其人天性持戒，无嗔，言语柔和，亦如实称赞他人之德。

So ekasmiṃ divase attano sahāyassa nhāyantassa pamādena anolokentassa nivāsanavatthaṃ kīḷādhippāyena apanidhāya taṃ dukkhāpetvā adāsi. Bhāgineyyo panassa corikāya paragehato bhaṇḍaṃ āharitvā tasseva āpaṇe nikkhipi. Bhaṇḍasāmikā vīmaṃsantā bhaṇḍena saddhiṃ tassa bhāgineyyaṃ tañca rañño dassesuṃ. Rājā ‘‘imassa sīsaṃ chindatha, bhāgineyyaṃ panassa sūle āropethā’’ti āṇāpesi. Rājapurisā tathā akaṃsu. So kālaṃ katvā bhummadevesu uppajji. So gosīsena setuno katattā setavaṇṇaṃ dibbaṃ manojavaṃ assājānīyaṃ paṭilabhi, guṇavantānaṃ vaṇṇakathanena tassa gattato dibbagandho vāyati, sāṭakassa pana apanihitattā naggo ahosi. So attanā pubbe katakammaṃ olokento tadanusārena attano bhāgineyyaṃ sūle āropitaṃ disvā karuṇāya codiyamāno manojavaṃ assaṃ abhiruhitvā aḍḍharattisamaye tassa sūlā ropitaṭṭhānaṃ gantvā avidūre ṭhito ‘‘jīva, bho, jīvitameva seyyo’’ti divase divase vadati.

某日，他趁朋友沐浴不备，出于戏弄之心，藏其下裙，待其苦恼后方才归还。其外甥则从他人家中窃取货物，置于其店内。货主追查时，将货物、其外甥与他一并带至国王处。国王下令：“斩此人之首，将其外甥钉于桩上！”王之臣仆依令行事。他命终之后，生为地居天。因曾以牛头骨铺路，故得一匹色白、意行之天界骏马；因曾称赞有德之人，故其身散发天香；然因曾藏匿他人衣物，故身为裸体。他忆念自己往昔所造之业，见其外甥被钉于桩上，心生悲悯，遂于半夜骑上意行马，前往其外甥受刑之处，立于不远处，日日言道：“贤者，活下去，活着才是最好的！”

Tena ca samayena ambasakkaro rājā hatthikkhandhavaragato nagaraṃ padakkhiṇaṃ karonto aññatarasmiṃ gehe vātapānaṃ vivaritvā rājavibhūtiṃ passantiṃ [Pg.201] ekaṃ itthiṃ disvā paṭibaddhacitto hutvā pacchāsane nisinnassa purisassa ‘‘imaṃ gharaṃ imañca itthiṃ upadhārehī’’ti saññaṃ datvā anukkamena attano rājagehaṃ paviṭṭho taṃ purisaṃ pesesi – ‘‘gaccha, bhaṇe, tassā itthiyā sasāmikabhāvaṃ vā asāmikabhāvaṃ vā jānāhī’’ti. So gantvā tassā sasāmikabhāvaṃ ñatvā rañño ārocesi. Rājā tassā itthiyā pariggahaṇūpāyaṃ cintento tassā sāmikaṃ pakkosāpetvā ‘‘ehi, bhaṇe, maṃ upaṭṭhāhī’’ti āha. So anicchantopi ‘‘rājā attano vacanaṃ akaronte mayi rājadaṇḍaṃ kareyyā’’ti bhayena rājupaṭṭhānaṃ sampaṭicchitvā divase divase rājupaṭṭhānaṃ gacchati. Rājāpi tassa bhattavetanaṃ dāpetvā katipayadivasātikkamena pātova upaṭṭhānaṃ āgataṃ evamāha – ‘‘gaccha, bhaṇe, amumhi ṭhāne ekā pokkharaṇī atthi, tato aruṇavaṇṇamattikaṃ rattuppalāni ca ānehi, sace ajjeva nāgaccheyyāsi, jīvitaṃ te natthī’’ti. Tasmiñca gate dvārapālaṃ āha – ‘‘ajja anatthaṅgate eva sūriye sabbadvārāni thaketabbānī’’ti.

尔时，庵婆娑迦罗王乘于上等大象之背，右绕都城巡行。从某家敞开之窗，见一女子正观王家威仪，心生爱慕。遂示意坐于后座之人：“记住此屋与此女。”其后，王入宫中，遣彼人曰：“去，你且查明那女子有夫或无夫。”彼人前往，知其有夫，回报于王。王为图谋此女，召其夫曰：“来，你来侍奉我。”其人虽不愿，然惧“若不从王命，王必加以刑罚”，遂允诺侍王，日日前往。王亦予其饮食薪俸。数日后，其人清晨前来侍奉，王告之曰：“去，某处有一莲池，从彼处取来红色之土与红莲。若今日不归，汝命休矣。”待其去后，王告守门人曰：“今日日落之前，关闭所有城门。”

Sā ca pokkharaṇī vesāliyā tiyojanamatthake hoti, tathāpi so puriso maraṇabhayatajjito vātavegena pubbaṇheyeva taṃ pokkharaṇiṃ sampāpuṇi. ‘‘Sā ca pokkharaṇī amanussapariggahitā’’ti pageva sutattā bhayena so ‘‘atthi nu kho ettha koci parissayo’’ti samantato anupariyāyati. Taṃ disvā pokkharaṇipālako amanusso karuṇāyamānarūpo manussarūpena upasaṅkamitvā ‘‘kimatthaṃ, bho purisa, idhāgatosī’’ti āha. So tassa taṃ pavattiṃ kathesi. So ‘‘yadi evaṃ yāvadatthaṃ gaṇhāhī’’ti attano dibbarūpaṃ dassetvā antaradhāyi.

该莲池位于毗舍离城三由旬之外。即便如此，那人因受死亡之惧所迫，疾行如风，上午即至莲池。他早已听闻“此莲池为非人所据”，故心怀恐惧，四处察看：“此处可有危险？”守护莲池之非人见之，心生悲悯，化作人形，上前问道：“贤者，你为何来此？”他便将事情原委告知。非人曰：“若如此，你可随意取用。”言毕，现其天神之相，随即消失。

So tattha aruṇavaṇṇamattikaṃ rattuppalāni ca gahetvā anatthaṅgateyeva sūriye nagaradvāraṃ sampāpuṇi. Taṃ disvā dvārapālo tassa viravantasseva dvāraṃ thakesi. So thakite dvāre pavesanaṃ alabhanto dvārasamīpe sūle āropitaṃ purisaṃ disvā ‘‘ete mayi anatthaṅgate eva sūriye āgate viravante evaṃ dvāraṃ thakesuṃ. ‘Ahaṃ kāleyeva āgato, mama dāso natthī’ti tayāpi ñātaṃ hotū’’ti [Pg.202] sakkhimakāsi. Taṃ sutvā so āha ‘‘ahaṃ sūle āvuto vajjho maraṇābhimukho, kathaṃ tava sakkhi homi. Eko panettha peto mahiddhiko mama samīpaṃ āgamissati, taṃ sakkhiṃ karohī’’ti. ‘‘Kathaṃ pana so mayā daṭṭhabbo’’ti? Idheva tvaṃ tiṭṭha, ‘‘sayameva dakkhissasī’’ti. So tattha ṭhito majjhimayāme taṃ petaṃ āgataṃ disvā sakkhiṃ akāsi. Vibhātāya ca rattiyā raññā ‘‘mama āṇā tayā atikkantā, tasmā rājadaṇḍaṃ te karissāmī’’ti vutte, deva, mayā tava āṇā nātikkantā, anatthaṅgate eva sūriye ahaṃ idhāgatoti. Tattha ko te sakkhīti? So tassa sūlāvutassa purisassa santike āgacchantaṃ naggapetaṃ ‘‘sakkhī’’ti niddisitvā ‘‘kathametaṃ amhehi saddhātabba’’nti raññā vutte ‘‘ajja rattiyaṃ tumhehi saddhātabbaṃ purisaṃ mayā saddhiṃ pesethā’’ti āha. Taṃ sutvā rājā sayameva tena saddhiṃ tattha gantvā ṭhito petena ca tatthāgantvā ‘‘jīva, bho, jīvitameva seyyo’’ti vutte taṃ ‘‘seyyā nisajjā nayimassa atthī’’tiādinā pañcahi gāthāhi paṭipucchi. Idāni ādito pana ‘‘vesāli nāma nagaratthi vajjīna’’nti gāthā tāsaṃ sambandhadassanatthaṃ saṅgītikārehi ṭhapitā –

他取了红色之土与红莲，于日落之前即抵达城门。守门人见之，就在他呼喊之时关闭了城门。城门已闭，他无法进入，见城门附近有一人被钉于桩上，便对其作证言：“我于日落前抵达，然在我呼喊之时，他们却关闭了城门。愿你知悉：‘我乃准时抵达，我没有过错。’”听后，那人答道：“我身钉于桩上，乃是死囚，面临死亡，如何为你作证？此处有一大神通之饿鬼将至我旁，你可请他作证。”“我如何能见到他？”“你且立于此处，自会见到。”他便立于彼处，至半夜，见饿鬼前来，遂请其作证。天明，国王言：“你违我命令，故我将罚你。”那人答：“大王，我未违王命，我于日落前即已抵达此地。”“谁为你作证？”他便指着被钉于桩上之人与来到其近旁的裸体饿鬼说：“他们是证人。”国王言：“此如何能令我等相信？”那人答：“今夜可遣一您所信之人与我同往。”王闻此言，便亲自与他同往彼处站立。饿鬼亦来到彼处，言道：“贤者，活着吧，活着才是最好的！”王遂以“彼无坐与卧”等五首偈颂反问饿鬼。至于开篇“有城名毗舍离，属跋耆族”之偈，乃是结集者为显示其关联而置于此。

517.

517.

‘‘Vesālī nāma nagaratthi vajjīnaṃ, tattha ahu licchavi ambasakkaro;

Disvāna petaṃ nagarassa bāhiraṃ, tattheva pucchittha taṃ kāraṇatthiko.

跋耆之城毗舍离，有离车族庵婆娑迦罗。见饿鬼于城之外，为求其因而问之。

518.

518.

‘‘Seyyā nisajjā nayimassa atthi, abhikkamo natthi paṭikkamo ca;

Asitapītakhāyitavatthabhogā, paricāraṇā sāpi imassa natthi.

彼无坐卧，亦无进退；无食饮衣，亦无侍奉。

519.

519.

‘‘Ye ñātakā diṭṭhasutā suhajjā, anukampakā yassa ahesuṃ pubbe;

Daṭṭhumpi te dāni na taṃ labhanti, virājitato hi janena tena.

往昔亲友与故旧，那些往昔曾怜悯他的人；如今欲见亦不得，因他已被世人舍弃。

520.

520.

‘‘Na [Pg.203] oggatattassa bhavanti mittā, jahanti mittā vikalaṃ viditvā;

Atthañca disvā parivārayanti, bahū mittā uggatattassa honti.

“衰落之人无友伴，朋友见其衰败便舍弃；若见其有利可图便环绕其旁，得势之人朋友众。”

521.

521.

‘‘Nihīnatto sabbabhogehi kiccho, sammakkhito samparibhinnagatto;

Ussāvabindūva palimpamānā, ajja suve jīvitassūparodho.

“资具匮乏陷困苦，身遭涂污躯破裂；生命危脆如朝露，今朝明日命将绝。”

522.

522.

‘‘Etādisaṃ uttamakicchappattaṃ,Uttāsitaṃ pucimandassa sūle;

Atha tvaṃ kena vaṇṇena vadesi yakkha,‘Jīva bho jīvitameva seyyo’’’ti.

“已达如是极苦境，于苦楝木桩上惊惧；夜叉，汝以何因由而言：‘朋友，活着吧，活着才是更好’？”

517. Tattha tatthāti tassaṃ vesāliyaṃ. Nagarassa bāhiranti nagarassa bahi bhavaṃ, vesālinagarassa bahi eva jātaṃ pavattaṃ sambandhaṃ. Tatthevāti yattha taṃ passi, tattheva ṭhāne. Tanti taṃ petaṃ. Kāraṇatthikoti ‘‘jīva, bho, jīvitameva seyyo’’ti vuttaatthassa kāraṇena atthiko hutvā.

517. “在那里，在那里”(Tattha tatthā)是说：在那毗舍离(Vesālī)。“城外”(Nagarassa bāhiran)是说：在城外发生，即在毗舍离城外发生、进行、关联之事。“就在那里”(Tattheva)是说：在他看见它的地方，就在那个地点。“那”(Taṃ)是说：那个饿鬼。“为求因由者”(Kāraṇatthiko)是说：因为想了解“朋友，活着吧，活着才是更好”这句话所说之义的因由。

518. Seyyā nisajjā nayimassa atthīti piṭṭhipasāraṇalakkhaṇā seyyā, pallaṅkābhujanalakkhaṇā nisajjā ca imassa sūle āropitapuggalassa natthi. Abhikkamo natthi paṭikkamo cāti abhikkamādilakkhaṇaṃ appamattakampi gamanaṃ imassa natthi. Paricārikā sāpīti yā asitapītakhāyitavatthaparibhogādilakkhaṇā indriyānaṃ paricāraṇā, sāpi imassa natthi. ‘‘Pariharaṇā sāpī’’ti vā pāṭho, asitādiparibhogavasena indriyānaṃ pariharaṇā, sāpi imassa natthi vigatajīvitattāti attho. ‘‘Paricāraṇā sāpī’’ti keci paṭhanti.

518. “此人无卧亦无坐”：对这位被穿在木桩上的人(puggala)而言，没有伸展背脊那样的躺卧，也没有盘腿那样的坐姿。“无前进亦无后退”：此人连最微小的前进等移动也没有。“亦无侍奉”：即对感官的侍奉，如对食物、饮料、嚼食、衣物等的受用，此人也没有。或作“亦无维护”，意思是，通过饮食等受用来维护诸根，此人也没有，因为他已失去生命。有些人读作“亦无照料”。

519. Diṭṭhasutā suhajjā, anukampakā yassa ahesuṃ pubbeti sandiṭṭhasahāyā ceva adiṭṭhasahāyā ca yassa mittā anuddayāvanto ye [Pg.204] assa imassa pubbe ahesuṃ. Daṭṭhumpīti passitumpi na labhanti, kuto saha vasitunti attho. Virājitattoti pariccattasabhāvo. Janena tenāti tena ñātiādijanena.

519. “他过去那些曾见闻、亲切、有悲悯心的朋友”：是说此人过去那些见过面的朋友和未见过面的朋友，即那些曾对他怀有同情心的人。“连见也”：是说连看都看不到，更何况是一起生活呢？“被离弃”：是说被舍弃的状态。“被那些人”：是说被那些亲族等人。

520. Na oggatattassa bhavanti mittāti apagataviññāṇassa matassa mittā nāma na honti tassa mittehi kātabbakiccassa atikkantattā. Jahanti mittā vikalaṃ viditvāti mato tāva tiṭṭhatu, jīvantampi bhogavikalaṃ purisaṃ viditvā ‘‘na ito kiñci gayhūpaga’’nti mittā pajahanti. Atthañca disvā parivārayantīti tassa pana santakaṃ atthaṃ dhanaṃ disvā piyavādino mukhullokikā hutvā taṃ parivārenti. Bahū mittā uggatattassa hontīti vibhavasampattiyā uggatasabhāvassa samiddhassa bahū anekā mittā honti, ayaṃ lokiyasabhāvoti attho.

520. “衰落之人无友伴”：是说对于已离识的死者，是没有所谓朋友的，因为朋友对他应尽的义务已经过去了。“朋友见其衰败便舍弃”：死者暂且不论，即使是活人，朋友们知道他资财匮乏后，心想“从此人处得不到任何好处”，便会舍弃他。“若见其有利可图便环绕其旁”：是说看到他所拥有的利益、财富，便说着甜言蜜语，看人脸色，围绕着他。“得势之人朋友众”：是说因财富圆满而得势、富裕的人，会有许多朋友。意思是，这是世间的常态。

521. Nihīnatto sabbabhogehīti sabbehi upabhogaparibhogavatthūhi parihīnatto. Kicchoti dukkhito. Sammakkhitoti ruhirehi sammakkhitasarīro. Samparibhinnagattoti sūlena abbhantare vidālitagatto. Ussāvabindūva palimpamānoti tiṇagge limpamānaussāvabindusadiso. Ajja suveti ajja vā suve vā imassa nāma purisassa jīvitassa uparodho nirodho, tato uddhaṃ nappavattatīti attho.

521. “资具匮乏”：是说被剥夺了一切消费和享用之物。“困苦”：是说痛苦之人。“身遭涂污”：是说身体被血涂满。“身躯破裂”：是说身体内部被木桩撕裂。“如朝露”：如同沾在草尖上的露珠。“今朝明日”：是说今天或明天，这个人的生命就会中断、停止，此后不再延续。

522. Uttāsitanti āvutaṃ āropitaṃ. Pucimandassa sūleti nimbarukkhassa daṇḍena katasūle. Kena vaṇṇenāti kena kāraṇena. Jīva, bho, jīvitameva seyyoti, bho purisa, jīva. Kasmā? Sūlaṃ āropitassāpi hi te idha jīvitameva ito cutassa jīvitato satabhāgena sahassabhāgena seyyo sundarataroti.

522. “惊惧”：是说被覆盖、被穿刺。“于苦楝木桩上”：是在用印度楝树的木头做成的木桩上。“以何因由”：是说以什么原因。“朋友，活着吧，活着才是更好”：是说：朋友，活下去。为什么呢？因为对你而言，即使被穿在木桩上，在此处活着也比从此处死去的生命要好上百倍、千倍，要美妙得多。

Evaṃ tena raññā pucchito so peto attano adhippāyaṃ pakāsento –

如是，被国王询问后，那位饿鬼表明了自己的意趣——

523.

523.

‘‘Sālohito esa ahosi mayhaṃ, ahaṃ sarāmi purimāya jātiyā;

Disvā ca me kāruññamahosi rāja, mā pāpadhammo nirayaṃ patāyaṃ.

“此人曾是我的血亲，我忆念起在前世；见此我生起悲悯，王啊！愿此作恶者莫堕地狱。”

524.

524.

‘‘Ito [Pg.205] cuto licchavi esa poso, satthussadaṃ nirayaṃ ghorarūpaṃ;

Upapajjati dukkaṭakammakārī, mahābhitāpaṃ kaṭukaṃ bhayānakaṃ.

“这位行恶作(dukkaṭa)的离车人，从此死后，将投生于充满刀刃、形相怖畏的地狱，（感受）大热恼、剧苦与恐怖。”

525.

525.

‘‘Anekabhāgena guṇena seyyo, ayameva sūlo nirayena tena;

Ekantadukkhaṃ kaṭukaṃ bhayānakaṃ, ekantatibbaṃ nirayaṃ patāyaṃ.

“此木桩比那地狱要好上许多倍；他将堕入那纯然是苦、剧烈、可怖、极猛烈的地狱。”

526.

526.

‘‘Idañca sutvā vacanaṃ mameso, dukkhūpanīto vijaheyya pāṇaṃ;

Tasmā ahaṃ santike na bhaṇāmi, mā mekato jīvitassūparodho’’ti. –

“此人听了我这话，可能会因痛苦而舍弃生命；因此我不在他近前说，以免因我而导致他命终。”

Catasso gāthā abhāsi.

他说了四首偈颂。

523. Tattha sālohito samānalohito yonisambandhena sambandho, ñātakoti attho. Purimāya jātiyāti purimattabhāve. Mā pāpadhammo nirayaṃ patāyanti ayaṃ pāpadhammo puriso nirayaṃ mā pati, mā nirayaṃ upapajjīti imaṃ disvā me kāruññaṃ ahosīti yojanā.

523. 其中，“血亲”(sālohito)是说同血缘(samānalohito)，由宗亲关系而关联，意思是“亲族”。“在前世”(Purimāya jātiyā)是说在过去生。“愿此作恶者莫堕地狱”的句义结合是：愿这位作恶之人不要堕入地狱，不要投生地狱，见到此景，我生起了悲悯。

524. Sattussadanti pāpakārīhi sattehi ussannaṃ, atha vā pañcavidhabandhanaṃ, mukhe tattalohasecanaṃ, aṅgārapabbatāropanaṃ, lohakumbhipakkhepanaṃ, asipattavanappavesanaṃ, vettaraṇiyaṃ samotaraṇaṃ, mahāniraye pakkhepoti. Imehi sattahi pañcavidhabandhanādīhi dāruṇakāraṇehi ussannaṃ, uparūpari nicitanti attho. Mahābhitāpanti mahādukkhaṃ, mahāaggisantāpaṃ vā. Kaṭukanti aniṭṭhaṃ. Bhayānakanti bhayajanakaṃ.

524. “充满刀刃”：是说充满作恶的有情，或者说充满七种酷刑：五花大绑、口灌熔铁、驱上炭山、投入铁锅、逼入剑叶林、渡过沸灰河、投入大地狱。意思是，充满这七种从五花大绑等开始的残酷刑罚，层层叠加。“大热恼”：是大苦，或大火的热恼。“剧苦”：是说不可意。“可怖”：是说能引生怖畏。

525. Anekabhāgena guṇenāti anekakoṭṭhāsena ānisaṃsena. Ayameva sūlo nirayena tenāti tato imassa uppattiṭṭhānabhūtato nirayato ayameva sūlo seyyoti. Nissakke hi [Pg.206] idaṃ karaṇavacanaṃ. Ekanta tibbanti ekanteneva tikhiṇadukkhaṃ, niyatamahādukkhanti attho.

525. “好上许多倍”：是说在许多方面、许多功德上。“此木桩比那地狱更好”：是说此木桩比那作为他趣生之处的地狱更好。此处的具格表示比较义。“极猛烈”：是说纯然的剧苦，意思是决定的大苦。

526. Idañca sutvā vacanaṃ mamesoti ‘‘ito cuto’’tiādinā vuttaṃ mama vacanaṃ sutvā eso puriso dukkhūpanīto mama vacanena nirayadukkhaṃ upanīto viya hutvā. Vijaheyya pāṇanti attano jīvitaṃ pariccajeyya. Tasmāti tena kāraṇena. Mā mekatoti ‘‘mayā ekato imassa purisassa jīvitassa uparodho mā hotū’’ti imassa santike idaṃ vacanaṃ ahaṃ na bhaṇāmi, atha kho ‘‘jīva, bho, jīvitameva seyyo’’ti idameva bhaṇāmīti adhippāyo.

526. “此人听了我这话”：是说此人听了我所说的“从此死后”等话语，为苦所逼，就像被我的话带到了地狱之苦一般。“舍弃生命”：是说舍弃自己的生命。“因此”：是说因此缘故。“以免因我”：意思是“愿不要因为我而导致此人命终”，因此我不在他近前说这话，而是只说“朋友，活着吧，活着才是更好”，这是我的意趣。

Evaṃ petena attano adhippāye pakāsite puna rājā petassa pavattiṃ pucchituṃ okāsaṃ karonto imaṃ gāthamāha –

如是，当饿鬼表明自己的意趣后，国王为了有机会询问饿鬼的来历，便说了这首偈颂——

527.

527.

‘‘Aññāto eso purisassa attho, aññampi icchāmase pucchituṃ tuvaṃ;

Okāsakammaṃ sace no karosi, pucchāma taṃ no na ca kujjhitabba’’nti.

“此人情由我已知，尚有他事欲问君；若能惠予我机会，我问之时请勿嗔。”

528.

528.

‘‘Addhā paṭiññā me tadā ahu, nācikkhaṇā appasannassa hoti;

Akāmā saddheyyavacoti katvā, pucchassu maṃ kāmaṃ yathā visayha’’nti. –

“诚然，我曾有誓言，不对无信者言说。但（我）将说可信之言，请随意问我，尽我所能回答。”

Imā rañño petassa ca vacanapaṭivacanagāthā.

此为国王与饿鬼问答之偈颂。

527. Tattha aññātoti avagato. Icchāmaseti icchāma. Noti amhākaṃ. Na ca kujjhitabbanti ‘‘ime manussā yaṃkiñci pucchantī’’ti kodho na kātabbo.

527. 其中，“已知”(aññāto)是说：已明了。“我们想”(Icchāmase)是说：我们想要。“我们”(No)是说：我们的。“请勿嗔”(Na ca kujjhitabbaṃ)：是说不应生起“这些人什么都问”这样的愤怒。

528. Addhāti ekaṃsena. Paṭiññā meti ñāṇavasena mayhaṃ ‘‘pucchassū’’ti paṭiññā, okāsadānanti attho. Tadā ahūti tasmiṃ kāle [Pg.207] paṭhamadassane ahosi. Nācikkhaṇā appasannassa hotīti akathanā appasannassa hoti. Pasanno eva hi pasannassa kiñci katheti. Tvaṃ pana tadā mayi appasanno, ahañca tayi, tena paṭijānitvā kathetukāmo nāhosi. Idāni panāhaṃ tuyhaṃ akāmā saddheyyavaco akāmo eva saddhātabbavacano iti katvā iminā kāraṇena. Pucchassu maṃ kāmaṃ yathā visayhanti tvaṃ yathā icchasi, tamatthaṃ maṃ pucchassu. Ahaṃ pana yathā visayhaṃ yathā mayhaṃ sahituṃ sakkā, tathā attano ñāṇabalānurūpaṃ kathessāmīti adhippāyo.

528. “Addhā”(诚然)是“ekaṃsena”(决定)的意思。“Paṭiññā me”(我承诺)是说：以智而言，我承诺“请问吧”，意思是给予机会。“Tadā ahū”(那时是)是说：在初次见面时就是如此。“Nācikkhaṇā appasannassa hoti”(不为不信者说)是说：不为无净信者宣说。因为只有具净信者才会对具净信者说些什么。而你当时对我没有净信，我对你也是如此，故虽已承诺，亦无意宣说。如今，我虽不情愿，但所说皆为可信之语，是理应被相信的话，故以此因缘，你尽可随意地问我，如你所愿地向我提问。而我也会尽我所能，依我智力所及，为你宣说。

Evaṃ petena pucchanāya okāse kate rājā –

如是，饿鬼允许提问后，国王说：

529.

529.

‘‘Yaṃ kiñcahaṃ cakkhunā passisāmi,Sabbampi tāhaṃ abhisaddaheyyaṃ;

Disvāva taṃ nopi ce saddaheyyaṃ,Kareyyāsi me yakkha niyassakamma’’nti. –

“凡我眼所见，无论何物，我皆信受；若亲眼所见仍不生信，夜叉(yakkha)啊，请对我作依止羯磨(niyassakamma)。”

Gāthamāha. Tassattho – ahaṃ yaṃ kiñcideva cakkhunā passissāmi, taṃ sabbampi tatheva ahaṃ abhisaddaheyyaṃ, taṃ pana disvāva taṃ vacanaṃ nopi ce saddaheyyaṃ. Yakkha, mayhaṃ niyassakammaṃ niggahakammaṃ kareyyāsīti. Atha vā yaṃ kiñcahaṃ cakkhunā passissāmīti ahaṃ yaṃ kiñcideva cakkhunā passissāmi acakkhugocarassa adassanato. Sabbampi tāhaṃ abhisaddaheyyanti sabbampi te ahaṃ diṭṭhaṃ sutaṃ aññaṃ vā abhisaddaheyyaṃ. Tādiso hi mayhaṃ tayi abhippasādoti adhippāyo. Pacchimapadassa pana yathāvuttova attho.

此为偈颂。其义为：我用眼睛看到的任何事物，我都将如实地完全相信；若亲眼见到后仍不相信，夜叉啊，请对我作依止羯磨(niyassakamma)，即惩罚的羯磨(niggahakamma)。又或者：“凡我眼所见”是说，我用眼睛看到的任何事物（因为非眼所见者不可见）。“我皆信受”是说，你所示现的所见、所闻或其他一切，我都将信受。其意为：我对你有如此深厚的净信。至于最后一句，其义如前所述。

Taṃ sutvā peto –

听闻此言，饿鬼说——

530.

530.

‘‘Saccappaṭiññā tava mesā hotu, sutvāna dhammaṃ labha suppasādaṃ;

Aññatthiko no ca paduṭṭhacitto, yaṃ te sutaṃ asutañcāpi dhammaṃ;

Sabbampi akkhissaṃ yathā pajāna’’nti. – gāthamāha[Pg.208];

Ito paraṃ –

“愿你此誓为实，闻法当得净信。我希求你的了知，且无恶意，凡你所闻或未闻之法，我将如我所知尽皆宣说。”他说了此偈；此后——

531.

531.

‘‘Setena assena alaṅkatena, upayāsi sūlāvutakassa santike;

Yānaṃ idaṃ abbhutaṃ dassaneyyaṃ, kissetaṃ kammassa ayaṃ vipākoti.

“乘坐由庄严白马所驾之车，你趋近被钉矛者(sūlāvutaka)身旁；此车奇妙，见者称善，此为何业之果报？”

532.

532.

‘‘Vesāliyā nagarassa majjhe, cikkhallamagge narakaṃ ahosi;

Gosīsamekāhaṃ pasannacitto, setaṃ gahetvā narakasmiṃ nikkhipiṃ.

“在毗舍离(Vesālī)城中，泥泞路上有一深坑(naraka)；一日我心清净，取牛头旃檀(gosīsa)木，置于彼深坑中。”

533.

533.

‘‘Etasmiṃ pādāni patiṭṭhapetvā, mayañca aññe ca atikkamimhā;

Yānaṃ idaṃ abbhutaṃ dassaneyyaṃ, tasseva kammassa ayaṃ vipākoti.

“将双足安立于其上，我等及他人皆得越过；此车奇妙，见者称善，此即彼业之果报。”

534.

534.

‘‘Vaṇṇo ca te sabbadisā pabhāsati, gandho ca te sabbadisā pavāyati;

Yakkhiddhipattosi mahānubhāvo, naggo cāsi kissa ayaṃ vipākoti.

“你的光辉普照十方，你的芬芳弥漫四方；你已成就夜叉(yakkha)神通，具大威德，为何却裸身？此为何业之果报？”

535.

535.

‘‘Akkodhano niccapasannacitto, saṇhāhi vācāhi janaṃ upemi;

Tasseva kammassa ayaṃ vipāko, dibbo me vaṇṇo satataṃ pabhāsati.

“我无嗔恚，心常清净，以柔和语对待世人；此即彼业之果报，我的天身光彩恒常普照。”

536.

536.

‘‘Yasañca kittiñca dhamme ṭhitānaṃ, disvāna mantemi pasannacitto;

Tasseva kammassa ayaṃ vipāko, dibbo me gandho satataṃ pavāyati.

“见住于法者(dhamme ṭhitānaṃ)获得名誉与称赞，我心清净地随喜赞叹；此即彼业之果报，我的天香恒常弥漫。”

537.

537.

‘‘Sahāyānaṃ [Pg.209] titthasmiṃ nhāyantānaṃ, thale gahetvā nidahissa dussaṃ;

Khiḍḍatthiko no ca paduṭṭhacitto, tenamhi naggo kasirā ca vuttīti.

“当同伴们在渡口沐浴时，我取走他们的衣物藏在岸边；我仅为嬉戏，并无恶意，因此我裸身，生活困苦。”

538.

538.

‘‘Yo kīḷamāno pakaroti pāpaṃ, tassedisaṃ kammavipākamāhu;

Akīḷamāno pana yo karoti, kiṃ tassa kammassa vipākamāhūti.

“若人嬉戏而造作恶业，智者说其业报如此；若人非嬉戏而造作恶业，彼业之果报为何？”

539.

539.

‘‘Ye duṭṭhasaṅkappamanā manussā, kāyena vācāya ca saṃkiliṭṭhā;

Kāyassa bhedā abhisamparāyaṃ, asaṃsayaṃ te nirayaṃ upenti.

“那些心怀恶思之人，身语染污者；身坏命终，于来世，彼等无疑堕入地狱(niraya)。”

540.

540.

‘‘Apare pana sugatimāsamānā, dāne ratā saṅgahitattabhāvā;

Kāyassa bhedā abhisamparāyaṃ, asaṃsayaṃ te sugatiṃ upentī’’ti. –

“另有希求善趣(sugati)之人，乐于布施，摄持自身者；身坏命终，于来世，彼等无疑往生善趣。”

Tesaṃ ubhinnaṃ vacanapaṭivacanagāthā honti.

此为彼二人之问答偈颂。

530. Tattha saccappaṭiññā tava mesā hotūti ‘‘sabbampi tāhaṃ abhisaddaheyya’’nti tava esā paṭiññā mayhaṃ saccaṃ hotu. Sutvāna dhammaṃ labha suppasādanti mayā vuccamānaṃ dhammaṃ sutvā sundaraṃ pasādaṃ labhassu. Aññatthikoti ājānanatthiko. Yathā pajānanti yathā aññopi pajānanto, ‘‘yathāpi ñāta’’nti vā mayā yathā ñātanti attho.

530. 在此，“Saccappaṭiññā tava mesā hotu”(愿你此誓为实)是说：你那“sabbampi tāhaṃ abhisaddaheyya”(我皆信受)的誓言，愿其对我为实。“Sutvāna dhammaṃ labha suppasādaṃ”(闻法当得净信)是说：听闻我所说的法后，愿你获得美好的净信。“Aññatthiko”(希求了知者)即是“ājānanatthiko”(希求知者)。“Yathā pajānaṃ”(如我所知)是说：如其他知者所知，或作“yathāpi ñātaṃ”(如所了知)，其义为：如我所知。

531. Kissetaṃ kammassa ayaṃ vipākoti kissetaṃ kissa nāma etaṃ, kissa kammassa ayaṃ vipāko. Etanti vā nipātamattaṃ, kissa kammassāti yojanā. ‘‘Kissa te’’ti ca keci paṭhanti.

531. “Kissetaṃ kammassa ayaṃ vipāko”(此为何业之果报？)，意即“此为何，此为何业之果报？”。“etaṃ”(此)只是一个助词，与“kissa kammassa”(何业)连接。也有人读作“Kissa te”(你的是什么)。

532-33. Cikkhallamaggeti [Pg.210] cikkhallavati pathamhi. Narakanti āvāṭaṃ. Ekāhanti ekaṃ ahaṃ. Narakasmiṃ nikkhipinti yathā kaddamo na akkamīyati, evaṃ tasmiṃ cikkhallāvāṭe ṭhapesiṃ. Tassāti tassa gosīsena setukaraṇassa.

532-33. “Cikkhallamagge”(于泥泞路)是说：在最初的泥泞处。“Naraka”(深坑)是说：坑洼(āvāṭa)。“Ekāhaṃ”(一日)是说：“ekaṃ ahaṃ”(某一日)。“Narakasmiṃ nikkhipiṃ”(置于深坑中)是说：我将其放置于彼泥泞坑中，以使烂泥不被踩踏。“Tassa”(彼业的)是说：彼以牛头旃檀(gosīsa)造桥之业的。

536-7. Dhamme ṭhitānanti dhammacārīnaṃ samacārīnaṃ. Mantemīti kathemi kittayāmi. Khiḍḍatthikoti hasādhippāyo. No ca paduṭṭhacittoti dussasāmike na dūsitacitto, na avaharaṇādhippāyo nāpi vināsādhippāyoti attho.

536-7. “Dhamme ṭhitānaṃ”(住于法者)，意即行法者(dhammacārī)与正行者(samacārī)。“Mantemi”(我思惟)，意即我讲述(kathemi)、我称扬(kittayāmi)。“Khiḍḍatthiko”(为嬉戏故)，意即以欢笑为意图(hasādhippāyo)。“No ca paduṭṭhacitto”(而且心不污浊)，意即对衣物主人没有嗔恚之心，不是为了偷盗的意图，也不是为了破坏的意图。

538. Akīḷamānoti akhiḍḍādhippāyo, lobhādīhi dūsitacitto. Kiṃ tassa kammassa vipākamāhūti tassa tathā katassa pāpakammassa kīva kaṭukaṃ dukkhavipākaṃ paṇḍitā āhu.

538. “Akīḷamāno”(非嬉戏者)，意即没有嬉戏意图(akhiḍḍādhippāyo)，内心被贪等(lobhādīhi)烦恼污染。“Kiṃ tassa kammassa vipākamāhu”(彼业之果报为何？)，意即智者说，对于他那样造作的恶业，会带来多么剧烈的痛苦果报呢？

539-40. Duṭṭhasaṅkappamanāti kāmasaṅkappādivasena dūsitamanovitakkā, etena manoduccaritamāha. Kāyena vācāya ca saṃkiliṭṭhāti pāṇātipātādivasena kāyavācāhi malinā. Āsamānāti āsīsamānā patthayamānā.

539-40. “Duṭṭhasaṅkappamanā”(心怀恶思者)，意即被欲思(kāmasaṅkappa)等染污的意寻(manovitakka)，以此说明意恶行(manoduccarita)。“Kāyena vācāya ca saṃkiliṭṭhā”(身语染污者)，意即通过杀生(pāṇātipāta)等行为使身语染污。“Āsamānā”(希求者)，意即“āsīsamānā”(希求者)、“patthayamānā”(盼望者)。

Evaṃ petena saṅkhepeneva kammaphalesu vibhajitvā dassitesu taṃ asaddahanto rājā –

如是，当饿鬼(peta)简要地分析并展示业果(kammaphala)时，国王不相信，于是——

541.

541.

‘‘Taṃ kinti jāneyyamahaṃ avecca, kalyāṇapāpassa ayaṃ vipāko;

Kiṃ vāhaṃ disvā abhisaddaheyyaṃ, ko vāpi maṃ saddahāpeyya eta’’nti. –

“我如何能确知此乃善恶之果报？我见何事方能深信？谁能令我确信此事？”

Gāthamāha. Tattha taṃ kinti jāneyyamahaṃ aveccāti yoyaṃ tayā ‘‘ye duṭṭhasaṅkappamanā manussā, kāyena vācāya ca saṃkiliṭṭhā’’tiādinā. ‘‘Apare pana sugatimāsamānā’’tiādinā ca kalyāṇassa pāpassa ca kammassa vipāko vibhajitvā vutto, taṃ kinti kena kāraṇena ahaṃ avecca [Pg.211] aparapaccayabhāvena saddaheyyaṃ. Kiṃ vāhaṃ disvā abhisaddaheyyanti kīdisaṃ vā panāhaṃ paccakkhabhūtaṃ nidassanaṃ disvā paṭisaddaheyyaṃ. Ko vāpi maṃ saddahāpeyya etanti ko vā viññū puriso paṇḍito etamatthaṃ maṃ saddahāpeyya, taṃ kathehīti attho.

（他）说此偈。在此，“Taṃ kinti jāneyyamahaṃ avecca”(我如何能确知此)，意即你以“那些心怀恶思之人，身语染污者”等，以及“另有希求善趣之人”等，分别说明了善恶业的异熟，我如何能不依赖他人而确信此事？“Kiṃ vāhaṃ disvā abhisaddaheyyaṃ”(我见何事方能深信？)，意即我亲见何种现前例证方能确信？“Ko vāpi maṃ saddahāpeyya etaṃ”(谁能令我确信此事？)，意即哪位智者能令我确信此事，请你告诉我。

Taṃ sutvā peto kāraṇena tamatthaṃ tassa pakāsento –

那饿鬼听闻此事后，便为他阐明此理——

542.

542.

‘‘Disvā ca sutvā abhisaddahassu, kalyāṇapāpassa ayaṃ vipāko;

Kalyāṇapāpe ubhaye asante, siyā nu sattā sugatā duggatā vā.

“见闻此理当深信，此乃善恶之异熟；若善恶二者皆不存在，众生岂能有善趣或恶趣？”

543.

543.

‘‘No cettha kammāni kareyyuṃ maccā, kalyāṇapāpāni manussaloke;

Nāhesuṃ sattā sugatā duggatā vā, hīnā paṇītā ca manussaloke.

若世间众生不造善恶之业，则世间众生将无善趣或恶趣，亦无卑劣与殊胜之分。

544.

544.

‘‘Yasmā ca kammāni karonti maccā, kalyāṇapāpāni manussaloke;

Tasmā hi sattā sugatā duggatā vā, hīnā paṇītā ca manussaloke.

然因世间众生造作善恶之业，故众生有善趣或恶趣，亦有卑劣与殊胜之分。

545.

545.

‘‘Dvayajja kammānaṃ vipākamāhu, sukhassa dukkhassa ca vedanīyaṃ;

Tā devatāyo paricārayanti, paccenti bālā dvayataṃ apassino’’ti. –

智者说二种业之异熟，可感乐受与苦受；彼等天神享受其果，愚者不见此二法，故受煎熬。

Gāthā abhāsi.

（他）说此偈。

542. Tattha disvā cāti paccakkhato disvāpi. Sutvāti dhammaṃ sutvā tadanusārena nayaṃ nento anuminanto. Kalyāṇapāpassāti kusalassa akusalassa ca kammassa ayaṃ sukho ayaṃ dukkho ca vipākoti abhisaddahassu. Ubhaye asanteti kalyāṇe pāpe cāti duvidhe kamme avijjamāne. Siyā nu sattā sugatā duggatā vāti ‘‘ime sattā [Pg.212] sugatiṃ gatā duggatiṃ gatā vā, sugatiyaṃ vā aḍḍhā duggatiyaṃ daliddā vā’’ti ayamattho kiṃ nu siyā kathaṃ sambhaveyyāti attho.

542. 在此，“见”（disvā ca），意即亲眼见到。“闻”（sutvā），意即听闻法后，依循其理而推论。“善恶”（Kalyāṇapāpassa），意即深信善业与不善业的异熟是乐与苦。“二者皆无”（Ubhaye asante），意即善与恶这两种业不存在。“众生岂能有善趣或恶趣？”（Siyā nu sattā sugatā duggatā vā），意即“‘这些众生是往生善趣还是恶趣？在善趣是富裕还是在恶趣是贫穷？’此义岂能有？如何可能发生？”此即其义。

543-4. Idāni yathāvuttamatthaṃ ‘‘no cettha kammānī’’ti ca ‘‘yasmā ca kammānī’’ti ca gāthādvayena byatirekato anvayato ca vibhāveti. Tattha hīnā paṇītāti kularūpārogyaparivārādīhi hīnā uḷārā ca.

543-4. 现在以“若无此业”（no cettha kammāni）和“因为有业”（yasmā ca kammāni）这两首偈颂，从反面和正面两个方面来阐明前面所说的意义。在此，“卑劣与殊胜”（hīnā paṇītā），意即在家族、容貌、健康、眷属等方面存在的卑劣和优越。

545. Dvayajja kammānaṃ vipākamāhūti dvayaṃ duvidhaṃ ajja idāni kammānaṃ sucaritaduccaritānaṃ vipākaṃ vadanti kathenti. Kiṃ tanti āha ‘‘sukhassa dukkhassa ca vedanīya’’nti, iṭṭhassa ca aniṭṭhassa ca anubhavanayoggaṃ. Tā devatāyo paricārayantīti ye ukkaṃsavasena sukhavedanīyaṃ vipākaṃ paṭilabhanti, te devaloke tā devatā hutvā dibbasukhasamappitā indriyāni paricārenti. Paccenti bālā dvayataṃ apassinoti ye bālā kammañca kammaphalañcāti dvayaṃ apassantā asaddahantā, te pāpappasutā dukkhavedanīyaṃ vipākaṃ anubhavantā nirayādīsu kammunā paccenti dukkhaṃ pāpuṇanti.

545. “智者说二种业之异熟”（Dvayajja kammānaṃ vipākamāhu），意即现在他们说善行与恶行这两种业的异熟。是何二种？经中说“可感乐受与苦受”（sukhassa dukkhassa ca vedanīyaṃ），意即可体验可喜与不可喜的（果报）。“彼等天神享受其果”（Tā devatāyo paricārayanti），意即那些因殊胜善业而获得乐受异熟的人，在天界成为天神，沉浸在天界的快乐中，享受诸根。“愚者不见此二法，故受煎熬”（Paccenti bālā dvayataṃ apassino），意即那些愚痴的人不见、不信业与业果这二法，他们沉溺于恶行，承受苦受的异熟，在地狱等处因业力而受到煎熬，遭受痛苦。

Evaṃ kammaphalaṃ saddahanto pana tvaṃ kasmā evarūpaṃ dukkhaṃ paccanubhavasīti anuyogaṃ sandhāya –

针对“你既然相信业果，为何还要感受这般的痛苦？”这一质问，（饿鬼）说——

546.

546.

‘‘Na matthi kammāni sayaṃkatāni, datvāpi me natthi yo ādiseyya;

Acchādanaṃ sayanamathannapānaṃ, tenamhi naggo kasirā ca vuttī’’ti. –

“我未曾亲自造作善业，也无人布施后为我回向；（故无）衣服、卧具与饮食，因此我赤身裸体，生活困苦。”

Gāthamāha. Tattha na matthi kammāni sayaṃkatānīti yasmā sayaṃ attanā pubbe katāni puññakammāni mama natthi na vijjanti, yehi idāni acchādanādīni labheyyaṃ. Datvāpi me natthi yo ādiseyyāti yo samaṇabrāhmaṇānaṃ dānaṃ datvā ‘‘asukassa petassa hotū’’ti me ādiseyya uddiseyya, so natthi. Tenamhi naggo kasirā ca vuttīti tena duvidhenāpi kāraṇena idāni naggo niccoḷo amhi, kasirā dukkhā ca vutti jīvikā hotīti.

（他）说此偈。在此，“我未曾亲自造作善业”（Na matthi kammāni sayaṃkatāni），意即因为我以前没有自己造作的善业，以致于现在无法获得衣服等物。“也无人布施后为我回向”（Datvāpi me natthi yo ādiseyya），意即没有人布施给沙门、婆罗门后说“愿此（功德）归于某某亡者”，为我回向。“因此我赤身裸体，生活困苦”（Tenamhi naggo kasirā ca vutti），意即因为这两种原因，我现在赤裸无衣，生活艰难困苦。

Taṃ [Pg.213] sutvā rājā tassa acchādanādilābhaṃ ākaṅkhanto –

国王听闻此言后，希望他能获得衣服等物，于是——

547.

547.

‘‘Siyā nu kho kāraṇaṃ kiñci yakkha, acchādanaṃ yena tuvaṃ labhetha;

Ācikkha me tvaṃ yadatthi hetu, saddhāyikaṃ hetuvaco suṇomā’’ti. –

“夜叉，是否有任何因缘，能令你获得衣服？若有此因，请你告诉我，我们愿听闻可信之因由。”

Gāthamāha. Tattha yenāti yena kāraṇena tvaṃ acchādanaṃ labhetha labheyyāsi, kiñci taṃ kāraṇaṃ siyā nu kho bhaveyya nu khoti attho. Yadatthīti yadi atthi.

（他）说此偈。在此，“以何因缘”（yena），意即你以何种原因能获得衣服，是否有任何此种原因？“若有”（yadatthi），意即“如果存在”（yadi atthi）。

Athassa peto taṃ kāraṇaṃ ācikkhanto –

于是，那饿鬼向他阐明此因——

548.

548.

‘‘Kappitako nāma idhatthi bhikkhu, jhāyī susīlo arahā vimutto;

Guttindriyo saṃvutapātimokkho, sītibhūto uttamadiṭṭhipatto.

“此处有位名叫迦毗陀（Kappitako）的比丘，是禅修者，戒行清净，阿罗汉，已解脱；他诸根守护，遵行波罗提木叉，已得清凉，证得最上之见。

549.

549.

‘‘Sakhilo vadaññū suvaco sumukho, svāgamo suppaṭimuttako ca;

Puññassa khettaṃ araṇavihārī, devamanussānañca dakkhiṇeyyo.

“他友善，慷慨，善言，面容和悦；善学经教，且善于解脱；是福田，住于无诤，为天人所应供养。

550.

550.

‘‘Santo vidhūmo anīgho nirāso, mutto visallo amamo avaṅko;

Nirūpadhī sabbapapañcakhīṇo, tisso vijjā anuppatto jutimā.

“他寂静，无烟，无恼，无欲；已解脱，无箭，无我所，无弯曲；无所依，一切戏论已尽；已证三明，具足光辉。

551.

551.

‘‘Appaññāto disvāpi na ca sujāno, munīti naṃ vajjisu voharanti;

Jānanti taṃ yakkhabhūtā anejaṃ, kalyāṇadhammaṃ vicarantaṃ loke.

“他虽被看见，却不易被了解，跋耆人称他为‘牟尼’；夜叉与鬼神知晓他，那位在世间行持善法、不动摇者。

552.

552.

‘‘Tassa [Pg.214] tuvaṃ ekayugaṃ duve vā, mamuddisitvāna sace dadetha;

Paṭiggahītāni ca tāni assu, mamañca passetha sannaddhadussa’’nti. –

“若你为我向他布施一套或两套衣物，且那些衣物被他接受，你便将看见我身着衣物。”

Gāthā abhāsi.

偈颂被宣说。

548. Tattha kappitato nāmāti jaṭilasahassassa abbhantare āyasmato upālittherassa upajjhāyaṃ sandhāya vadati. Idhāti imissā vesāliyā samīpe. Jhāyīti aggaphalajhānena jhāyī. Sītibhūtoti sabbakilesadarathapariḷāhavūpasamena sītibhāvappatto. Uttamadiṭṭhipattoti uttamaṃ aggaphalaṃ sammādiṭṭhiṃ patto.

548. 在此，“名叫迦毗陀”（kappitato nāma），是指在一千名结发外道中，具寿优波离长老的戒师。“于此”（idha），是指在这毗舍离城附近。“禅修者”（jhāyī），是以最上果禅那而禅修。“已得清凉”（sītibhūto），是因一切烦恼、苦恼、热恼的止息而获得清凉。“证得最上之见”（uttamadiṭṭhipatto），是已证得最上果，即正见。

549. Sakhiloti mudu. Suvacoti subbaco. Svāgamoti suṭṭhu āgatāgamo. Suppaṭimuttakoti suṭṭhu paṭimuttakavāco, muttabhāṇīti attho. Araṇavihārīti mettāvihārī.

549. “友善”（Sakhilo）即柔和。“善言”（Suvaco）即易受教言。“善学经教”（Svāgamo）即善通经教。“善于解脱”（Suppaṭimuttako）意为言语善巧解脱。“无诤住”（Araṇavihārī）即慈心住。

550. Santoti upasantakileso. Vidhūmoti vigatamicchāvitakkadhūmo. Anīghoti niddukkho. Nirāsoti nittaṇho. Muttoti sabbabhavehi vimutto. Visalloti vītarāgādisallo. Amamoti mamaṃkāravirahito. Avaṅkoti kāyavaṅkādivaṅkavirahito. Nirūpadhīti kilesābhisaṅkhārādiupadhippahāyī. Sabbapapañcakhīṇoti parikkhīṇataṇhādipapañco. Jutimāti anuttarāya ñāṇajutiyā jutimā. Appaññātoti paramappicchatāya paṭicchannaguṇatāya ca na pākaṭo.

550. “寂静”（Santo）即烦恼已平息。“无烟”（Vidhūmo）即邪思惟之烟已消散。“无恼”（Anīgho）即无苦。“无欲”（Nirāso）即无渴爱。“已解脱”（Mutto）即从一切有中解脱。“无箭”（Visallo）即远离贪等烦恼之箭。“无我所”（Amamo）即远离我所执。“无弯曲”（Avaṅko）即远离身曲等弯曲之行。“无所依”（Nirūpadhī）即断除烦恼、行等依处。“一切戏论已尽”（Sabbapapañcakhīṇo）即渴爱等戏论已尽。“具足光辉”（Jutimā）即具足无上智慧之光。“不为人知”（Appaññāto）即因极少欲和隐藏功德而不显扬。

551. Disvāpi na ca sujānoti gambhīrabhāvena disvāpi ‘‘evaṃsīlo, evaṃdhammo, evaṃpañño’’ti na suviññeyyo. Jānanti taṃ yakkhabhūtā anejanti yakkhabhūtā ca anejaṃ nittaṇhaṃ ‘‘arahā’’ti taṃ jānanti. Kalyāṇadhammanti sundarasīlādiguṇaṃ.

551. “虽被看见，却不易被了解”（Disvāpi na ca sujāno），是指因其深奥，即使见到，也难以分辨“他的戒行是这样的，他的法是这样的，他的智慧是这样的”。“夜叉与鬼神知晓他，那位不动摇者”（Jānanti taṃ yakkhabhūtā anejaṃ），是指夜叉与鬼神知道那位无渴爱的不动摇者是“阿罗汉”。“善法”（Kalyāṇadhammaṃ），是指美好的戒行等功德。

552. Tassāti tassa kappitakamahātherassa. Ekayuganti ekaṃ vatthayugaṃ. Duve vāti dve vā vatthayugāni. Mamuddisitvānāti mamaṃ uddisitvā. Paṭiggahītāni ca tāni assūti tāni vatthayugāni tena paṭiggahitāni ca assu [Pg.215] bhaveyyuṃ. Sannaddhadussanti dussena katasannāhaṃ, laddhavatthaṃ nivatthapārutadussanti attho.

552. “向他”（Tassa），是指向那位迦毗陀大长老。“一套”（Ekayugaṃ），即一套衣物。“或两套”（Duve vā），即或两套衣物。“为我回向”（Mamuddisitvāna），意即指定给我。“且那些衣物被他接受”（Paṭiggahītāni ca tāni assu），是指那些衣物应被他接受。“身着衣物”（Sannaddhadussaṃ），意即穿好衣物，是获得衣物后穿上、披上之义。

Tato rājā –

于是，国王——

553.

553.

‘‘Kasmiṃ padese samaṇaṃ vasantaṃ, gantvāna passemu mayaṃ idāni;

Yo majja kaṅkhaṃ vicikicchitañca, diṭṭhīvisūkāni vinodayeyyā’’ti. –

“那位沙门住在何处，我们现在前去，愿得见他；愿他今日能为我们除去疑惑、犹豫与邪见之刺。”

Therassa vasanaṭṭhānaṃ pucchi. Tattha kasmiṃ padeseti katarasmiṃ padese. Yo majjāti yo ajja, ma-kāro padasandhikaro.

他问长老的住所。此中，“在何处”（kasmiṃ padese），即在哪个地方。“今日”（majja），即“ajja”，ma-音是连音词。

Tato peto –

于是，饿鬼——

554.

554.

‘‘Eso nisinno kapinaccanāyaṃ, parivārito devatāhi bahūhi;

Dhammiṃ kathaṃ bhāsati saccanāmo, sakasmimācerake appamatto’’ti. –

“他正坐在迦毗那（Kapinaccanā）处，为众多天神所围绕；那位名为‘真实’者，于自己老师的住处不放逸地宣说正法。”

Gāthamāha. Tattha kapinaccanāyanti kapīnaṃ vānarānaṃ naccanena ‘‘kapinaccanā’’ti laddhavohāre padese. Saccanāmoti jhāyī susīlo arahā vimuttotiādīhi guṇanāmehi yāthāvanāmo aviparītanāmo.

他说了此偈。于此，“于猴舞处(Kapinaccanāyaṃ)”是指因猴子跳舞而得名“猴舞处”的地方。“真实之名(Saccanāmo)”是指以禅修者、具戒者、阿罗汉、解脱者等功德为名，是如实不虚之名。

Evaṃ petena vutte rājā tāvadeva therassa santikaṃ gantukāmo –

饿鬼如此说后，国王即刻欲往长老之处——

555.

555.

‘‘Tathāhaṃ kassāmi gantvā idāni, acchādayissaṃ samaṇaṃ yugena;

Paṭiggahītāni ca tāni assu, tuvañca passemu sannaddhadussa’’nti. –

“我今即去，将以一套衣物供养彼沙门；愿此衣物被纳受，亦愿我得见你身着衣物。”

Gāthamāha. Tattha kassāmīti karissāmi.

他说了此偈。于此，“kassāmi”即“karissāmi”（我将做）。

Atha peto ‘‘devatānaṃ thero dhammaṃ deseti, tasmā nāyaṃ upasaṅkamanakālo’’ti dassento –

其时，饿鬼开示道：“长老正在为天神说法，故此非拜见之时。”

556.

556.

‘‘Mā [Pg.216] akkhaṇe pabbajitaṃ upāgami, sādhu vo licchavi nesa dhammo;

Tato ca kāle upasaṅkamitvā, tattheva passāhi raho nisinna’’nti. –

“莫于非时亲近出家者。善哉，离车王(licchavi)！此非汝等之法。待时机成熟再前往，即见其于静处独坐。”

Gāthamāha. Tattha sādhūti āyācane nipāto. Vo licchavi nesa dhammoti, licchavirāja, tumhākaṃ rājūnaṃ esa dhammo na hoti, yaṃ akāle upasaṅkamanaṃ. Tatthevāti tasmiṃyeva ṭhāne.

他说了此偈。于此，“sādhu”是用于祈请的不变词。“vo licchavi nesa dhammo”是指：离车王(licchavirāja)，于非时前往拜见，此非汝等国王之法。“tattheva”即“于彼处”。

Evaṃ petena vutte rājā ‘‘sādhū’’ti sampaṭicchitvā attano nivesanameva gantvā puna yuttapattakāle aṭṭha vatthuyugāni gāhāpetvā theraṃ upasaṅkamitvā ekamantaṃ nisinno paṭisanthāraṃ katvā ‘‘imāni, bhante, aṭṭha vatthayugāni paṭiggaṇhā’’ti āha. Taṃ sutvā thero kathāsamuṭṭhāpanatthaṃ ‘‘mahārāja, pubbe tvaṃ adānasīlo samaṇabrāhmaṇānaṃ viheṭhanajātikova kathaṃ paṇītāni vatthāni dātukāmo jāto’’ti āha. Taṃ sutvā rājā tassa kāraṇaṃ ācikkhanto petena samāgamaṃ, tena ca attanā ca kathitaṃ sabbaṃ therassa ārocetvā vatthāni datvā petassa uddisi. Tena peto dibbavatthadharo alaṅkatapaṭiyatto assāruḷho therassa ca rañño ca purato pātubhavi. Taṃ disvā rājā attamano pamudito pītisomanassajāto ‘‘paccakkhato vata mayā kammaphalaṃ diṭṭhaṃ, na dānāhaṃ pāpaṃ karissāmi, puññameva karissāmī’’ti vatvā tena petena sakkhiṃ akāsi. So ca peto ‘‘sace, tvaṃ licchavirāja, ito paṭṭhāya adhammaṃ pahāya dhammaṃ carasi, evāhaṃ tava sakkhiṃ karissāmi, santikañca te āgamissāmi, sūlāvutañca purisaṃ sīghaṃ sūlato mocehi, evaṃ so jīvitaṃ labhitvā dhammaṃ caranto dukkhato muccissati, therañca kālena kālaṃ upasaṅkamitvā dhammaṃ suṇanto puññāni karohī’’ti vatvā gato.

饿鬼如此说后，国王应允“善哉”，便回到自己的宫殿。到了适当的时候，他命人取来八套衣物，前往长老之处，坐于一旁，问候之后说道：“尊者(bhante)，请接受这八套衣物吧。”长老听后，为引出话题而问道：“大王，您从前不乐布施，且常加害沙门、婆罗门，如今为何想布施这上好的衣物呢？”国王听后，便说明原委，将与饿鬼相遇以及彼此的对话，悉数告知长老，然后布施衣物，并回向给饿鬼。那饿鬼即刻身着天衣，装饰庄严，骑着骏马，显现在长老与国王面前。国王见此景象，心生欢喜愉悦，说道：“我亲眼见到业果了！自今而后，我将不再作恶，唯行善业。”便以那饿鬼为见证。那饿鬼说道：“离车王，你若从今以后舍弃非法，奉行正法，我便为你作证，且会来亲近你。还有，速将那被贯穿于桩上之人从桩上解救下来，如此他便能活命，奉行正法，解脱痛苦。你亦应时时亲近长老，听闻正法，多行福德。”说完便离去了。

Atha rājā theraṃ vanditvā nagaraṃ pavisitvā sīghaṃ sīghaṃ licchaviparisaṃ sannipātetvā te anujānāpetvā taṃ purisaṃ sūlato mocetvā ‘‘imaṃ arogaṃ karothā’’ti tikicchake āṇāpesi. Therañca upasaṅkamitvā pucchi – ‘‘siyā nu kho, bhante, nirayagāmikammaṃ katvā ṭhitassa nirayato muttī’’ti. Siyā, mahārāja, sace uḷāraṃ puññaṃ karoti, muccatīti [Pg.217] vatvā thero rājānaṃ saraṇesu ca sīlesu ca patiṭṭhāpesi. So tattha patiṭṭhito therassa ovāde ṭhatvā sotāpanno ahosi, sūlāvuto pana puriso arogo hutvā saṃvegajāto bhikkhūsu pabbajitvā nacirasseva arahattaṃ pāpuṇi. Tamatthaṃ dassentā saṅgītikārā –

于是国王顶礼长老后进入城中，迅速召集离车(Licchavi)议会，征得同意后，将那人从桩上解救下来，并命令医生：“让他痊愈。”然后国王去拜见长老问道：“尊者(bhante)，造作了会堕地狱的业，还能从地狱中解脱吗？”长老答道：“大王，若能行广大福业，便可解脱。”说完，长老便让国王安住于三皈五戒之中。国王安住于此，依长老教导而行，证得预流果。而那位被贯穿于桩上之人，痊愈后心生紧迫感，于比丘僧中出家，不久即证得阿罗汉果。为阐明此义，结集者说偈：

557.

557.

‘‘Tathāti vatvā agamāsi tattha, parivārito dāsagaṇena licchavi;

So taṃ nagaraṃ upasaṅkamitvā, vāsūpagacchittha sake nivesane.

“道‘如是’后，离车(Licchavi)王在仆从簇拥下前往彼处；他来到那座城，安住于自己的宫殿里。”

558.

558.

‘‘Tato ca kāle gihikiccāni katvā,Nhatvā pivitvā ca khaṇaṃ labhitvā;

Viceyya peḷāto ca yugāni aṭṭha,Gāhāpayī dāsagaṇena licchavi.

“其后，于适当之时，离车王处理完家事，沐浴饮毕，得一闲暇；他从箱中拣选八套衣物，命仆从们拿着。”

559.

559.

‘‘So taṃ padesaṃ upasaṅkamitvā, taṃ addasa samaṇaṃ santacittaṃ;

Paṭikkantaṃ gocarato nivattaṃ, sītibhūtaṃ rukkhamūle nisinnaṃ.

“他来到那个地方，见到那位心意寂静的沙门；他已从乞食处返回，于树下清凉而坐。”

560.

560.

‘‘Tamenamavoca upasaṅkamitvā, appābādhaṃ phāsuvihārañca pucchi;

Vesāliyaṃ licchavihaṃ bhadante, jānanti maṃ licchavi ambasakkaro.

“他上前问候，询问（长老）是否少病、安住。‘尊者(bhadante)，我是毗舍离(Vesāliyaṃ)的离车人，名为安巴萨卡罗(Ambasakkaro)，离车族人都认识我。’

561.

561.

‘‘Imāni me aṭṭha yugā subhāni, paṭiggaṇha bhante padadāmi tuyhaṃ;

Teneva atthena idhāgatosmi, yathā ahaṃ attamano bhaveyyanti.

“此乃我之八套精美衣物，尊者(bhante)，我今供养于您，请您纳受。我为此事前来，愿我因此心生欢喜。”

562.

562.

‘‘Dūratova samaṇā brāhmaṇā ca, nivesanaṃ te parivajjayanti;

Pattāni bhijjanti ca te nivesane, saṅghāṭiyo cāpi vidālayanti.

“沙门与婆罗门皆从远处避开你的住所；在你的住所里，他们的钵被打破，僧伽梨(saṅghāṭi)亦被撕裂。”

563.

563.

‘‘Athāpare [Pg.218] pādakuṭhārikāhi, avaṃsirā samaṇā pātayanti;

Etādisaṃ pabbajitā vihesaṃ, tayā kataṃ samaṇā pāpuṇanti.

“更有甚者，以足与斧，令沙门头面朝下倒地；出家众所遭受的这等伤害，皆是你所为。”

564.

564.

‘‘Tiṇena telampi na tvaṃ adāsi, mūḷhassa maggampi na pāvadāsi;

Andhassa daṇḍaṃ sayamādiyāsi, etādiso kadariyo asaṃvuto tuvaṃ;

Atha tvaṃ kena vaṇṇena kimeva disvā, amhehi saha saṃvibhāgaṃ karosīti.

“你连草尖滴油之施亦不曾行，亦不为迷途者指路；你夺走盲人之杖，你便是如此悭吝、不自律之人。那么，你又是因何缘由，见到了什么，而想与我等分享呢？”

565.

565.

‘‘Paccemi bhante yaṃ tvaṃ vadesi, vihesayiṃ samaṇe brāhmaṇe ca;

Khiḍḍatthiko no ca paduṭṭhacitto, etampi me dukkaṭameva bhante.

“尊者(bhante)，我承认您所说的一切。我确曾伤害沙门与婆罗门，然此乃为戏乐，并无恶意。尊者，即便如此，此于我亦是恶作(dukkaṭa)。”

566.

566.

Khiḍḍāya yakkho pasavitvā pāpaṃ, vedeti dukkhaṃ asamattabhogī;

Daharo yuvā nagganiyassa bhāgī, kiṃ su tato dukkhatarassa hoti.

“那夜叉(yakkha)因戏乐而造恶，如今正感受痛苦，资财匮乏；他年轻力壮，却赤身裸体，承受此果报，还有何事比这更痛苦呢？”

567.

567.

‘‘Taṃ disvā saṃvegamalatthaṃ bhante, tappaccayā vāpi dadāmi dānaṃ;

Paṭiggaṇha bhante vatthayugāni aṭṭha, yakkhassimā gacchantu dakkhiṇāyoti.

“尊者(bhante)，见到他后我心生紧迫感，因此而行布施。尊者，请接受这八套衣物，愿此供养功德回向给那位夜叉(yakkha)。”

568.

568.

‘‘Addhā hi dānaṃ bahudhā pasatthaṃ, dadato ca te akkhayadhammamatthu;

Paṭigaṇhāmi te vatthayugāni aṭṭha, yakkhassimā gacchantu dakkhiṇāyoti.

“诚然，布施广受赞叹，愿汝施者得不朽之福。我接受你这八套衣物，愿此供养功德回向给那位夜叉(yakkha)。”

569.

569.

‘‘Tato [Pg.219] hi so ācamayitvā licchavi, therassa datvāna yugāni aṭṭha;

Paṭiggahītāni ca tāni assu, yakkhañca passetha sannaddhadussaṃ.

于是，那位离车(Licchavi)王净手之后，将八套衣物供养长老；当此衣物被纳受时，他便见到那夜叉(yakkha)身着衣物而现。

570.

570.

‘‘Tamaddasā candanasāralittaṃ, ājaññamārūḷhamuḷāravaṇṇaṃ;

Alaṅkataṃ sādhunivatthadussaṃ, parivāritaṃ yakkhamahiddhipattaṃ.

他见到那夜叉，身涂檀香，骑乘着毛色华丽的骏马；他佩戴饰物，身着美服，众从围绕，是一位具大威力的夜叉。

571.

571.

‘‘So taṃ disvā attamano udaggo, pahaṭṭhacitto ca subhaggarūpo;

Kammañca disvāna mahāvipākaṃ, sandiṭṭhikaṃ cakkhunā sacchikatvā.

他见到那夜叉后，心生欢喜，意气高扬，欣悦而容光焕发；他亲眼见证了业的现世大果报。

572.

572.

‘‘Tamenamavoca upasaṅkamitvā, dassāmi dānaṃ samaṇabrāhmaṇānaṃ;

Na cāpi me kiñci adeyyamatthi, tuvañca me yakkha bahūpakāroti.

他走上前去，对那夜叉说：“我将布施予沙门、婆罗门，于我而言，已无任何不可施之物。夜叉，你于我实有大助益。”

573.

573.

‘‘Tuvañca me licchavi ekadesaṃ, adāsi dānāni amoghametaṃ;

Svāhaṃ karissāmi tayāva sakkhiṃ, amānuso mānusakena saddhinti.

“离车王，你为我作了布施，此举并非徒劳。我这非人，将与你这凡人，一同为你作证。”

574.

574.

‘‘Gatī ca bandhū ca parāyaṇañca, mitto mamāsi atha devatā me;

Yācāmi taṃ pañjaliko bhavitvā, icchāmi taṃ yakkha punapi daṭṭhunti.

“你是我的归宿、亲族、依怙与朋友，亦是我的天神。夜叉，我今向你合掌祈求，愿能再次见到你。”

575.

575.

‘‘Sace tuvaṃ assaddho bhavissasi, kadariyarūpo vippaṭipannacitto;

Tvaṃ neva maṃ lacchasi dassanāya, disvā ca taṃ nopi ca ālapissaṃ.

“你若变得无信、悭吝、心术不正，你将无法再见到我，即便见到，我亦不会与你交谈。”

576.

576.

‘‘Sace [Pg.220] pana tvaṃ bhavissasi dhammagāravo, dāne rato saṅgahitattabhāvo;

Opānabhūto samaṇabrāhmaṇānaṃ, evaṃ mamaṃ lacchasi dassanāya.

“倘若你敬重正法，乐于布施，善于摄持，成为沙门、婆罗门的泉源，如此你便能得见我。”

577.

577.

‘‘Disvā ca taṃ ālapissaṃ bhadante, imañca sūlato lahuṃ pamuñca;

Yatonidānaṃ akarimha sakkhiṃ, maññāmi sūlāvutakassa kāraṇā.

“尊者，见到你，我将与你交谈，请速将此人从木桩上解救下来。我们为此作证，我想，正是为了那被贯穿于木桩者之故。”

578.

578.

‘‘Te aññamaññaṃ akarimha sakkhiṃ, ayañca sūlato lahuṃ pamutto;

Sakkacca dhammāni samācaranto, mucceyya so nirayā ca tamhā;

Kammaṃ siyā aññatra vedanīyaṃ.

“我们彼此作证，此人已速从木桩上解脱。若他恭敬奉行正法，便能从那地狱中解脱，其业将在别处受报。”

579.

579.

‘‘Kappitakañca upasaṅkamitvā, teneva saha saṃvibhajitvā kāle;

Sayaṃ mukhenūpanisajja puccha, so te akkhissati etamatthaṃ.

“前往迦毗提迦(Kappitaka)，适时与他分享；亲自面对面坐下询问，他将为你解说此事义。”

580.

580.

‘‘Tameva bhikkhuṃ upasaṅkamitvā, pucchassu aññatthiko no ca paduṭṭhacitto;

So te sutaṃ asutañcāpi dhammaṃ, sabbampi akkhissati yathā pajānanti.

“亲近那位比丘，为求知而非怀恶意之心而问；他将为你解说一切法，无论已闻或未闻，皆如其所知。”

581.

581.

‘‘So tattha rahassaṃ samullapitvā, sakkhiṃ karitvāna amānusena;

Pakkāmi so licchavinaṃ sakāsaṃ, atha bravi parisaṃ sannisinnaṃ.

“他在那里密谈，以非人为证；随后前往离车族人之处，对集会大众说。”

582.

582.

‘‘‘Suṇantu [Pg.221] bhonto mama ekavākyaṃ, varaṃ varissaṃ labhissāmi atthaṃ;

Sūlāvuto puriso luddakammo, paṇihitadaṇḍo anusattarūpo.

“‘诸君，请听我一言，我将求一恩惠，以获其利：有被贯穿于木桩者，其人行为残暴，常施杖罚，执着于其身。’”

583.

583.

‘‘‘Ettāvatā vīsatirattimattā, yato āvuto neva jīvati na mato;

Tāhaṃ mocayissāmi dāni, yathāmatiṃ anujānātu saṅgho’ti.

“‘自他被贯穿以来，至今已二十昼夜，不死不活。我今欲解救他，愿集会随其意而允许。’”

584.

584.

‘‘‘Etañca aññañca lahuṃ pamuñca, ko taṃ vadetha tathā karontaṃ;

Yathā pajānāsi tathā karohi, yathāmatiṃ anujānāti saṅgho’ti.

“‘请速解救此人及他人，谁会因你此行而责备？你尽可按所知而行，集会随其意而允许。’”

585.

585.

‘‘So taṃ padesaṃ upasaṅkamitvā, sūlāvutaṃ mocayi khippameva;

Mā bhāyi sammāti ca taṃ avoca, tikicchakānañca upaṭṭhapesi.

“他前往其处，迅速解救了那被贯穿于木桩者，并对他说：‘朋友，莫要害怕。’又为他安排了医师。”

586.

586.

‘‘Kappitakañca upasaṅkamitvā, teneva saha saṃvibhajitvā kāle;

Sayaṃ mukhenūpanisajja licchavi, tatheva pucchittha naṃ kāraṇatthiko.

“离车人前往迦毗提迦(Kappitaka)，适时与他分享；亲自面对面坐下，为求其因而如是问他。”

587.

587.

‘‘Sūlāvuto puriso luddakammo, paṇītadaṇḍo anusattarūpo;

Ettāvatā vīsatirattimattā, yato āvuto neva jīvati na mato.

““有被贯穿于木桩者，其人行为残暴，常施杖罚，执着于其身。自他被贯穿以来，至今已二十昼夜，不死不活。””

588.

588.

‘‘So mocito gantvā mayā idāni, etassa yakkhassa vaco hi bhante;

Siyā nu kho kāraṇaṃ kiñcideva, yena so nirayaṃ no vajeyya.

““尊者，他现已被我解救，此诚为夜叉之言。然是否有何因缘，能令他不堕地狱？””

589.

589.

‘‘Ācikkha [Pg.222] bhante yadi atthi hetu, saddhāyikaṃ hetuvaco suṇoma;

Na tesaṃ kammānaṃ vināsamatthi, avedayitvā idha byantibhāvoti.

““尊者，若有其因，请为开示，我等愿闻可信之因说。彼等诸业，于此世间，非经受报，不得消亡。””

590.

590.

‘‘Sace sa dhammāni samācareyya, sakkacca rattindivamappamatto;

Mucceyya so nirayā ca tamhā, kammaṃ siyā aññatra vedanīyanti.

““倘若他能恭敬、不放逸地昼夜奉行正法，便能从那地狱中解脱，其业将在别处受报。””

591.

591.

‘‘Aññāto eso purisassa attho, mamampi dāni anukampa bhante;

Anusāsa maṃ ovada bhūripañña, yathā ahaṃ no nirayaṃ vajeyyanti.

““此人之事义已明了。尊者，如今亦请慈愍于我。广慧者，请教导我，训诫我，令我不堕地狱。””

592.

592.

‘‘Ajjeva buddhaṃ saraṇaṃ upehi, dhammañca saṅghañca pasannacitto;

Tatheva sikkhāya padāni pañca, akhaṇḍaphullāni samādiyassu.

““今日即当以清净心皈依佛、法、僧；亦当受持五学处，令其无缺无瑕。””

593.

593.

‘‘Pāṇātipātā viramassu khippaṃ, loke adinnaṃ parivajjayassu;

Amajjapo mā ca musā abhāṇī, sakena dārena ca hoti tuṭṭho;

Imañca ariyaṃ aṭṭhaṅgavarenupetaṃ, samādiyāhi kusalaṃ sukhudrayaṃ.

““迅速戒除杀生，避免世间不予取；不饮酒，不妄语，并满足于自己的妻子。亦当受持此具足八胜支、能引安乐之善戒。””

594.

594.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca;

Dadāhi ujubhūtesu, vippasannena cetasā.

““袈裟与钵食，资具与床座；食物、饮料、嚼食，衣物与住处；当以极清净心，布施予正直者。””

595.

595.

‘‘Bhikkhūpi sīlasampanne, vītarāge bahussute;

Tappehi annapānena, sadā puññaṃ pavaḍḍhati.

““以饮食供养戒行具足、离欲多闻之比丘，令其满足，福德恒增长。””

596.

596.

‘‘Evañca [Pg.223] dhammāni samācaranto, sakkacca rattindivamappamatto;

Muñca tuvaṃ nirayā ca tamhā, kammaṃ siyā aññatra vedanīyanti.

““如是恭敬、不放逸地昼夜奉行正法，你便能从那地狱中解脱，其业将在别处受报。””

597.

597.

‘‘Ajjeva buddhaṃ saraṇaṃ upemi, dhammañca saṅghañca pasannacitto;

Tatheva sikkhāya padāni pañca, akhaṇḍaphullāni samādiyāmi.

““今日我即以清净心皈依佛、法、僧；亦受持五学处，令其无缺无瑕。””

598.

598.

‘‘Pāṇātipātā viramāmi khippaṃ, loke adinnaṃ parivajjayāmi;

Amajjapo no ca musā bhaṇāmi, sakena dārena ca homi tuṭṭho;

Imañca ariyaṃ aṭṭhaṅgavarenupetaṃ, samādiyāmi kusalaṃ sukhudrayaṃ.

““我迅速戒除杀生，避免世间不予取；我不饮酒，不妄语，并满足于自己的妻子。我亦受持此具足八胜支、能引安乐之善戒。””

599.

599.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca.

““袈裟与钵食，资具与床座；食物、饮料、嚼食，衣物与住处。””

600.

600.

‘‘Bhikkhū ca sīlasampanne, vītarāge bahussute;

Dadāmi na vikampāmi, buddhānaṃ sāsane ratoti.

““我布施予戒行具足、离欲多闻之比丘，心不摇动，乐于诸佛之教法。””

601.

601.

‘‘Etādiso licchavi ambasakkaro, vesāliyaṃ aññataro upāsako;

Saddho mudū kārakaro ca bhikkhu, saṅghañca sakkacca tadā upaṭṭhahi.

“离车人庵婆娑迦(Ambasakkaro)是毗舍离(Vesālī)的一位优婆塞，他具信、温和、乐于奉行，那时他恭敬地侍奉比丘僧团。”

602.

602.

‘‘Sūlāvuto ca arogo hutvā, serī sukhī pabbajjaṃ upāgami;

Bhikkhuñca āgamma kappitakuttamaṃ, ubhopi sāmaññaphalāni ajjhaguṃ.

“被贯穿于木桩者恢复健康，自在安乐，出家为僧。依靠最胜比丘迦毗提迦(Kappitaka)，两人皆证得沙门果。”

603.

603.

‘‘Etādisā [Pg.224] sappurisāna sevanā, mahapphalā hoti sataṃ vijānataṃ;

Sūlāvuto aggaphalaṃ aphassayi, phalaṃ kaniṭṭhaṃ pana ambasakkaro’’ti. –

““于有智者，亲近善士，有大果报。被贯穿于木桩者证得最高之果，而庵婆娑迦(Ambasakkaro)则证得最低之果。””

Gāthāyo avocuṃ.

说了诸偈颂。

557-560. Tattha vāsūpagacchitthāti vāsaṃ upagacchi. Gihikiccānīti gehaṃ āvasantena kātabbakuṭumbakiccāni. Viceyyāti sundaravatthagahaṇatthaṃ vicinitvā. Paṭikkantanti piṇḍapātato paṭikkantaṃ. Tenāha ‘‘gocarato nivatta’’nti. Avocāti ‘‘vesāliyaṃ licchavihaṃ, bhadante’’tiādikaṃ avoca.

557-560. 其中 vāsūpagacchitthāti 意为 vāsaṃ upagacchi（抵达住处）。Gihikiccānīti 意为 gehaṃ āvasantena kātabbakuṭumbakiccāni（居家者应做的家务事）。Viceyyāti 意为 sundaravatthagahaṇatthaṃ vicinitvā（为得美衣而挑选）。Paṭikkantanti 意为 piṇḍapātato paṭikkantaṃ（从托钵处返回）。因此说“gocarato nivattaṃ”（从行食处返回）。Avocāti 意为 avoca（说），即“bhadante, vesāliyaṃ licchavihaṃ”（尊者，在毗舍离有离车人……）等语。

562-3. Vidālayantīti viphālayanti. Pādakuṭhārikāhīti pādasaṅkhātāhi kuṭhārīhi. Pātayantīti paripātayanti.

562-3. Vidālayantīti 意为 viphālayanti（使其破裂）。Pādakuṭhārikāhīti 意为 pādasaṅkhātāhi kuṭhārīhi（用名为“足”的斧头）。Pātayantīti 意为 paripātayanti（使其彻底倒下）。

564. Tiṇenāti tiṇaggenāpi. Mūḷhassa maggampi na pāvadāsīti maggamūḷhassa maggampi tvaṃ na kathayasi ‘‘evāyaṃ purisā ito cito ca paribbhamatū’’ti. Keḷīsīlo hi ayaṃ rājā. Sayamādiyāsīti andhassa hatthato yaṭṭhiṃ sayameva acchinditvā gaṇhasi. Saṃvibhāgaṃ karosīti attanā paribhuñjitabbavatthuto ekaccāni datvā saṃvibhajasi.

564. Tiṇenāti 意为 tiṇaggenāpi（即使用草尖）。Mūḷhassa maggampi na pāvadāsīti 意为，你对迷路者也不告知道路，（心想）“就让此人在此处彼处徘徊吧”。因为此王有戏弄人之习性。Sayamādiyāsīti 意为，你亲自从盲人手中夺取其杖。Saṃvibhāgaṃ karosīti 意为，从自己所用之物中，分出一些给予他人。

565. Paccemi, bhante, yaṃ tvaṃ vadesīti ‘‘bhante, tvaṃ pattāni bhijjantī’’tiādinā yaṃ vadesi, taṃ paṭijānāmi, sabbamevetaṃ mayā kataṃ kārāpitañcāti dasseti. Etampīti etaṃ khiḍḍādhippāyena katampi.

565. Paccemi, bhante, yaṃ tvaṃ vadesīti 此句显示：“尊者，您所说的‘钵被打破’等语，我皆承认。这一切皆是我所做或教唆所做。” Etampīti 意为，此事亦是出于戏弄之目的而做。

566-7. Khiḍḍāti khiḍḍāya. Pasavitvāti upacinitvā. Vedetīti anubhavati. Asamattabhogīti aparipuṇṇabhogo. Tameva aparipuṇṇabhogataṃ dassetuṃ ‘‘daharo yuvā’’tiādi vuttaṃ. Nagganiyassāti naggabhāvassa. Kiṃ su tato dukkhatarassa hotīti kiṃ su nāma tato naggabhāvato dukkhataraṃ assa petassa hoti. Yakkhassimā gacchantu dakkhiṇāyoti imā mayā diyyamānavatthadakkhiṇāyo petassa upakappantu.

566-7. Khiḍḍāti 意为 khiḍḍāya（为了嬉戏）。Pasavitvāti 意为 upacinitvā（积聚）。Vedetīti 意为 anubhavati（感受）。Asamattabhogīti 意为 aparipuṇṇabhogo（享受未圆满者）。为显示此享受未圆满之状态，故说“daharo yuvā”（年少青春）等语。Nagganiyassāti 意为 naggabhāvassa（裸体状态）。Kiṃ su tato dukkhatarassa hotīti 意为，对此饿鬼而言，还有何事比裸体状态更痛苦呢？Yakkhassimā gacchantu dakkhiṇāyoti 意为，愿我所施予的这些衣物供养，能为彼饿鬼所用。

568-72. Bahudhā [Pg.225] pasatthanti bahūhi pakārehi buddhādīhi vaṇṇitaṃ. Akkhayadhammamatthūti aparikkhayadhammaṃ hotu. Ācamayitvāti hatthapādadhovanapubbakaṃ mukhaṃ vikkhāletvā. Candanasāralittanti sārabhūtacandanalittaṃ. Uḷāravaṇṇanti seṭṭharūpaṃ. Parivāritanti anukulavuttinā parijanena parivāritaṃ. Yakkhamahiddhipattanti mahatiṃ yakkhiddhiṃ, deviddhiṃ patvā ṭhitaṃ. Tamenamavocāti tamenaṃ avoca.

568-572.“多方赞叹”即被佛陀等以多种方式赞扬。“无灭法”即成为不灭之法。“漱口”即先洗手足，然后洗口。“涂檀香精”即涂抹最上等的檀香。“庄严色相”即最殊胜的容貌。“围绕”即被行为顺从的眷属围绕。“具大威力的夜叉”即获得广大的夜叉神力，安住于天神力中。“他对他说道”(tamenamavoca)即“他对他说道”(tam enaṃ avoca)。

573. Ekadesaṃ adāsīti catūsu paccayesu ekadesabhūtaṃ vatthadānaṃ sandhāya vadati. Sakkhinti sakkhibhāvaṃ.

573. “一部分施与”是指就四种资具中的一部分，例如布施衣服而言。“能够作证”是指成为见证。

574. Mamāsīti me āsi. Devatā meti mayhaṃ devatā āsīti yojanā.

574. “是我的”(mamāsi)即“曾是我的”(me āsi)。“我的天神”(devatā me)之结构为“天神曾是我的”(mayhaṃ devatā āsi)。

575-7. Vippaṭipannacittoti micchādiṭṭhiṃ paṭipannamānaso, dhammiyaṃ paṭipadaṃ pahāya adhammiyaṃ paṭipadaṃ paṭipannoti attho. Yatonidānanti yannimittaṃ yassa santikaṃ āgamanahetu.

575-7.“心行邪僻”是指心怀邪见，舍弃如法之道而行非法之道的意思。“从何因缘”是指为何而来，从谁之处而来的原因。

579. Saṃvibhajitvāti dānasaṃvibhāgaṃ katvā. Sayaṃ mukhenūpanisajja pucchāti aññe purise apesetvā upinisīditvā sammukheneva puccha.

579. “分享”是指行布施分享。“亲自上前坐下询问”即遣退他人，亲自坐近，当面询问。

581-3. Sannisinnanti sannipatitavasena nisinnaṃ. Labhissāmi atthanti mayā icchitampi atthaṃ labhissāmi. Paṇihitadaṇḍoti ṭhapitasarīradaṇḍo. Anusattarūpoti rājini anusattasabhāvo. Vīsatirattimattāti vīsatimattā rattiyo ativattāti attho. Tāhanti taṃ ahaṃ. Yathāmatinti mayhaṃ yathāruci.

581-3.“聚集而坐”指因集会而坐。“我将获得利益”指我将获得所期望的利益。“受惩罚者”指身体已受惩罚者。“依附之相”指对国王有依附之性。“约二十夜”意指大约二十个夜晚过去了。“那个我”(tāhaṃ)即“那个我”(taṃ ahaṃ)。“如我所欲”指如我所喜欢。

584. Etañca aññañcāti etaṃ sūle āvutaṃ purisaṃ aññañca yassa rājāṇā paṇihitā, tañca. Lahuṃ pamuñcāti sīghaṃ mocehi. Ko taṃ vadetha tathā karontanti tathā dhammiyakammaṃ karontaṃ taṃ imasmiṃ vajjiraṭṭhe ko nāma ‘‘na pamocehī’’ti vadeyya, evaṃ vattuṃ kocipi na labhatīti attho.

584. “此人及其他人”指这个被木桩贯穿的人，以及其他被国王下令处罚之人。“速速释放”即尽快解救。“谁会对如此行事者说”意思是，在这个跋耆国，谁会对如此行如法之事的你说“不要释放”呢？意即无人能如此说。

585. Tikicchakānañcāti [Pg.226] tikicchake ca.

585. “及诸医者”(tikicchakānañca)即“以及诸医者”(tikicchake ca)。

588. Yakkhassa vacoti petassa vacanaṃ, tassa, bhante, petassa vacanena evamakāsinti dasseti.

588. “夜叉之语”即饿鬼之语。这是显示：“尊者，他因那饿鬼之语而如此做了。”

590. Dhammānīti pubbe kataṃ pāpakammaṃ abhibhavituṃ samatthe puññadhamme. Kammaṃ siyā aññatra vedanīyanti yaṃ tasmiṃ pāpakamme upapajjavedanīyaṃ, taṃ ahosikammaṃ nāma hoti. Yaṃ pana aparapariyāyavedanīyaṃ, taṃ aññatra aparapariyāye vedayitabbaphalaṃ hoti sati saṃsārappavattiyanti attho.

590. “诸善法”是指能够战胜先前所造恶业的善法。“业有可能在别处受报”是指，在某个恶业中，本应在后世受报的业，成为所谓“无效业”。而另一种在后后世受报的业，其意为，在轮回持续的情况下，它将在后后世带来当受的果报。

593. Imañcāti attanā vuccamānaṃ tāya āsannaṃ paccakkhaṃ vāti katvā vuttaṃ. Ariyaṃ aṭṭhaṅgavarenupetanti parisuddhaṭṭhena ariyaṃ, pāṇātipātāveramaṇiādīhi aṭṭhahi aṅgehi upetaṃ yuttaṃ uttamaṃ uposathasīlaṃ. Kusalanti anavajjaṃ. Sukhudrayanti sukhavipākaṃ.

593. “此”是指自己所说，因其切近或亲见而说。“具足圣八支”是指，因其清净而为“圣”，具足离杀生等八支的最上布萨戒。“善”指无过失。“乐果”指有安乐的果报。

595. Sadā puññaṃ pavaḍḍhatīti sakideva puññaṃ katvā ‘‘alamettāvatā’’ti aparituṭṭho hutvā aparāparaṃ sucaritaṃ pūrentassa sabbakālaṃ puññaṃ abhivaḍḍhati, aparāparaṃ vā sucaritaṃ pūrentassa puññasaṅkhātaṃ puññaphalaṃ uparūpari vaḍḍhati paripūretīti attho.

595. “福德常增长”是指，仅做一次福德后，不满足于“这就够了”，而持续圆满善行者，其福德恒时增长；或者说，持续圆满善行者，其名为福德的福德之果，会辗转增长而至圆满。

597. Evaṃ therena vutte rājā apāyadukkhato utrastacitto ratanattaye puññadhamme ca abhivaḍḍhamānapasādo tato paṭṭhāya saraṇāni sīlāni ca samādiyanto ‘‘ajjeva buddhaṃ saraṇaṃ upemī’’tiādimāha.

597. 长老如是说后，国王因畏惧恶趣之苦而心生惊恐，对三宝及诸善法的信心日益增长，从那时起开始受持诸皈依与诸戒，说道：“我今日即皈依佛”等等。

601. Tattha etādisoti ediso yathāvuttarūpo. Vesāliyaṃ aññataro upāsakoti vesāliyaṃ anekasahassesu upāsakesu aññataro upāsako hutvā. Saddhotiādi kalyāṇamittasannissayena tassa purimabhāvato aññādisataṃ dassetuṃ vuttaṃ. Pubbe hi so assaddho kakkhaḷo bhikkhūnaṃ akkosakārako saṅghassa ca anupaṭṭhāko ahosi. Idāni pana saddho muduko hutvā bhikkhusaṅghañca sakkaccaṃ tadā upaṭṭhahīti. Tatta kārakaroti upakārakārī.

601. 此处“如是”是指如前所述。在毗舍离(Vesālī)有一位优婆塞，即在毗舍离成千上万的优婆塞中，有这样一位优婆塞。说“具信”等，是为了说明他因亲近善知识而与先前状态有所不同。因为他过去无信、粗暴、辱骂比丘，且不护持僧团。但如今他变得有信、温和，并恭敬地护持比丘僧团。“行利益者”是指行助益之事者。

602. Ubhopīti [Pg.227] dvepi sūlāvuto rājā ca. Sāmaññaphalāni ajjhagunti yathārahaṃ sāmaññaphalāni adhigacchiṃsu. Tayidaṃ yathārahaṃ dassetuṃ ‘‘sūlāvuto aggaphalaṃ aphassayi, phalaṃ kaniṭṭhaṃ pana ambasakkaro’’ti vuttaṃ. Tattha phalaṃ kaniṭṭhanti sotāpattiphalaṃ sandhāyāha. Yaṃ panettha atthato avibhattaṃ, taṃ suviññeyyameva.

602. “二者”指受桩刑者与国王二者。“证得沙门果”指他们各自如其所应地证得了沙门果。为恰如其分地说明此，故说：“受桩刑者未证得最高果，而安巴萨卡(Ambasakkaro)王则证得较低果”。此处“较低果”是指须陀洹果。至于此处义理上未分别说明之处，是易于理解的。

Evaṃ raññā petena attanā ca vuttamatthaṃ āyasmā kappitako satthāraṃ vandituṃ sāvatthiṃ gato bhagavato ārocesi. Satthā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

具寿迦毗塔伽(Kappitako)前往舍卫城(Sāvatthī)礼敬导师，将国王、饿鬼以及他自己所说之事禀告了世尊。导师以此事为缘起，为到来的会众开示了法。此开示对大众饶有助益。

Ambasakkarapetavatthuvaṇṇanā niṭṭhitā.

安巴萨卡饿鬼事释义终。

2. Serīsakapetavatthuvaṇṇanā

2. 舍利萨卡饿鬼事释义

604-57. Suṇotha yakkhassa vāṇijānañcāti idaṃ serīsakapetavatthu. Taṃ yasmā serīsakavimānavatthunā nibbisesaṃ, tasmā tattha aṭṭhuppattiyaṃ gāthāsu ca yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ vimānavatthuvaṇṇanāyaṃ (vi. va. aṭṭha. 1227 serīsakavimānavaṇṇanā) vuttameva, tasmā tattha vuttanayena veditabbanti.

604-57.“商人们，请听夜叉说”这是舍利萨卡饿鬼事。因为它与舍利萨卡天宫事没有区别，因此其中关于缘起及偈颂所应说明的内容，在《胜义灯》的《天宫事释义》(Vimānavatthuvaṇṇanā)中（《天宫事释义》1227，舍利萨卡天宫事释义）已经说过，因此应当按照那里所说的方式去理解。

Serīsakapetavatthuvaṇṇanā niṭṭhitā.

舍利萨卡饿鬼事释义终。

3. Nandakapetavatthuvaṇṇanā

3. 南达咖饿鬼事释义

Rājā piṅgalako nāmāti idaṃ nandakapetavatthu. Tassa kā uppatti? Satthu parinibbānato vassasatadvayassa accayena suraṭṭhavisaye piṅgalo nāma rājā ahosi. Tassa senāpati nandako nāma micchādiṭṭhī viparītadassano ‘‘natthi dinna’’ntiādinā micchāgāhaṃ paggayha vicari. Tassa dhītā uttarā nāma upāsikā patirūpe kule dinnā ahosi. Nandako pana kālaṃ katvā viñjhāṭaviyaṃ mahati nigrodharukkhe vemānikapeto hutvā nibbatti. Tasmiṃ kālakate uttarā sucisītalagandhodakapūritaṃ pānīyaghaṭaṃ kummāsābhisaṅkhatehi [Pg.228] vaṇṇagandharasasampannehi pūvehi paripuṇṇasarāvakañca aññatarassa khīṇāsavattherassa datvā ‘‘ayaṃ dakkhiṇā mayhaṃ pitu upakappatū’’ti uddisi, tassa tena dānena dibbapānīyaṃ aparimitā ca pūvā pātubhaviṃsu. Taṃ disvā so evaṃ cintesi – ‘‘pāpakaṃ vata mayā kataṃ, yaṃ mahājano ‘natthi dinna’ntiādinā micchāgāhaṃ gāhito. Idāni pana piṅgalo rājā dhammāsokassa rañño ovādaṃ dātuṃ gato, so taṃ tassa datvā āgamissati, handāhaṃ natthikadiṭṭhiṃ vinodessāmī’’ti. Na cireneva ca piṅgalo rājā dhammāsokassa rañño ovādaṃ datvā paṭinivattanto maggaṃ paṭipajji.

“有一位名叫频伽罗的国王”，这是南达咖饿鬼事。其缘起为何？世尊般涅槃二百年后，在苏拉塔(Suraṭṭha)国有一位名叫频伽罗(Piṅgala)的国王。他的将军名叫南达咖(Nandaka)，是个邪见者，持颠倒见，宣扬“无布施”等邪见而活。他的女儿名叫郁多罗(Uttarā)，是一位优婆夷，嫁到了合适的家族。南达咖死后，在频阇耶林(Viñjhāṭavi)的一棵大榕树上转生为有宫殿的饿鬼。在他死后，郁多罗将装满清净凉香水的净水罐，以及一满钵用发酵乳制品调和、色香味俱全的糕饼，供养给一位漏尽长老，并回向说：“愿此布施利益我的父亲。”由于她的布施，天界的饮料和无量的糕饼立刻出现。饿鬼见到后就思惟：“我真是造了恶业啊！竟然让大众执持‘无布施’等邪见。现在频伽罗王正去给法阿育(Dhammāsoka)王提供忠告，他给完忠告就会回来，我应当破除他的断灭见。”没过多久，频伽罗王给法阿育王提供完忠告，正在返回的路上。

Atha so peto attano vasanaṭṭhānābhimukhaṃ taṃ maggaṃ nimmini. Rājā ṭhitamajjhanhike samaye tena maggena gacchati. Tassa gachantassa purato maggo dissati, piṭṭhito panassa antaradhāyati. Sabbapacchato gacchanto puriso maggaṃ antarahitaṃ disvā bhīto vissaraṃ viravanto dhāvitvā rañño ārocesi, taṃ sutvā rājā bhīto saṃviggamānaso hatthikkhandhe ṭhatvā catasso disā olokento petassa vasananigrodharukkhaṃ disvā tadabhimukho agamāsi saddhiṃ caturaṅginiyā senāya. Athānukkamena raññe taṃ ṭhānaṃ patte peto sabbābharaṇavibhūsito rājānaṃ upasaṅkamitvā paṭisanthāraṃ katvā pūve ca pānīyañca dāpesi. Rājā saparijano nhatvā pūve khāditvā pānīyaṃ pivitvā paṭippassaddhamaggakilamatho ‘‘devatā nusi gandhabbo’’tiādinā petaṃ pucchi. Peto ādito paṭṭhāya attano pavattiṃ ācikkhitvā rājānaṃ micchādassanato vimocetvā saraṇesu sīlesu ca patiṭṭhāpesi. Tamatthaṃ dassetuṃ saṅgītikārā –

这时那饿鬼幻化出一条通往自己住所的道路。国王在正午时分沿着这条路走。他走着时，前方的道路显现，但身后的道路却消失了。一个走在最后面的人看见道路消失，吓得大声喊叫，跑去报告国王。国王听后惊恐万分，站在象背上环顾四方，看见了饿鬼居住的榕树，便率领四兵军团朝那个方向前进。当国王逐渐到达那地方时，饿鬼佩戴着各种珠宝饰品前来迎接，殷勤招待，并让人奉上糕点和饮料。国王和随从沐浴后享用糕点饮料，消除了旅途的疲劳，便问道：“你是天神还是乾闼婆？”饿鬼从头开始讲述自己的经历，使国王从邪见中解脱出来，并让他皈依三宝、受持戒律。为了阐明此义，结集者说：

658.

658.

‘‘Rājā piṅgalako nāma, suraṭṭhānaṃ adhipati ahu;

Moriyānaṃ upaṭṭhānaṃ gantvā, suraṭṭhaṃ punarāgamā.

有一位名叫宾伽罗(Piṅgalaka)的国王，曾是苏拉塔(Suraṭṭha)的统治者；他去拜见孔雀族(Moriyā)人后，又返回了苏拉塔。

659.

659.

‘‘Uṇhe majjhanhike kāle, rājā paṅkaṃ upāgami;

Addasa maggaṃ ramaṇīyaṃ, petānaṃ taṃ vaṇṇupathaṃ.

在炎热的正午时分，国王来到一处泥泞之地；他看见一条悦意的道路，那是饿鬼所显现的沙路。

660. Sārathiṃ [Pg.229] āmantayī rājā –

660. 国王对御者说：

‘‘‘Ayaṃ maggo ramaṇīyo, khemo sovatthiko sivo;

Iminā sārathi yāma, suraṭṭhānaṃ santike ito’.

“此道悦意、安稳、吉祥；御者，我们循此路，从此去往苏拉塔附近。”

661.

661.

‘‘Tena pāyāsi soraṭṭho, senāya caturaṅginiyā;

Ubbiggarūpo puriso, soraṭṭhaṃ etadabravi.

于是苏拉塔王便率领四兵军团前行；一个神色惊恐的男子，对苏拉塔王说：

662.

662.

‘‘‘Kummaggaṃ paṭipannamhā, bhiṃsanaṃ lomahaṃsanaṃ;

Purato dissati maggo, pacchato ca na dissati.

“我们走上了一条歧途，恐怖而令人毛骨悚然；前方道路可见，后方却不见了。”

663.

663.

‘‘‘Kummaggaṃ paṭipannamhā, yamapurisāna santike;

Amānuso vāyati gandho, ghoso suyyati dāruṇo’.

“我们走上了一条歧途，已临近阎摩使者(yamapurisa)之处；非人的气味飘散，可怖之声传来。”

664.

664.

‘‘Saṃviggo rājā soraṭṭho, sārathiṃ etadabravi;

‘Kummaggaṃ paṭipannamhā, bhiṃsanaṃ lomahaṃsanaṃ;

Purato dissati maggo, pacchato ca na dissati.

苏拉塔王心生惊惧，对御者说：“我们走上了一条歧途，恐怖而令人毛骨悚然；前方道路可见，后方却不见了。

665.

665.

‘‘‘Kummaggaṃ paṭipannamhā, yamapurisāna santike;

Amānuso vāyati gandho, ghoso suyyati dāruṇo’.

“我们走上了一条歧途，已临近阎摩使者之处；非人的气味飘散，可怖之声传来。”

666.

666.

‘‘Hatthikkhandhaṃ samāruyha, olokento catuddisā;

Addasa nigrodhaṃ ramaṇīyaṃ, pādapaṃ chāyāsampannaṃ;

Nīlabbhavaṇṇasadisaṃ, meghavaṇṇasirīnibhaṃ.

他登上象背，环顾四方；看见一棵悦意的榕树，枝叶繁茂，绿荫遍覆；其色犹如青云，光彩好似雨云。

667.

667.

‘‘Sārathiṃ āmantayī rājā, ‘kiṃ eso dissati brahā;

Nīlabbhavaṇṇasadiso, meghavaṇṇasirīnibho’.

国王对御者说：“那所见的巨大之物是什么？其色犹如青云，光彩好似雨云。”

668.

668.

‘‘Nigrodho so mahārāja, pādapo chāyāsampanno;

Nīlabbhavaṇṇasadiso, meghavaṇṇasirīnibho.

“大王，那是一棵榕树，枝叶繁茂，绿荫遍覆；其色犹如青云，光彩好似雨云。”

669.

669.

‘‘Tena pāyāsi soraṭṭho, yena so dissate brahā;

Nīlabbhavaṇṇasadiso, meghavaṇṇasirīnibho.

苏拉塔王遂前往那所见的巨大之物；其色犹如青云，光彩好似雨云。

670.

670.

‘‘Hatthikkhandhato [Pg.230] oruyha, rājā rukkhaṃ upāgami;

Nisīdi rukkhamūlasmiṃ, sāmacco saparijjano;

Pūraṃ pānīyasarakaṃ, pūve vitte ca addasa.

国王从象背下来，走近树前；与大臣和随从一起，坐在树下；他看见满杯的饮品，以及糕点和财物。

671.

671.

‘‘Puriso ca devavaṇṇī, sabbābharaṇabhūsito;

Upasaṅkamitvā rājānaṃ, soraṭṭhaṃ etadabravi.

一位天人相貌的男子，佩戴着一切饰品；他走近苏拉塔王，对他这样说。

672.

672.

‘‘‘Svāgataṃ te mahārāja, atho te adurāgataṃ;

Pivatu devo pānīyaṃ, pūve khāda arindama’.

“欢迎您，大王！您的到来是善来。陛下请饮水，降敌者请食糕点。”

673.

673.

‘‘Pivitvā rājā pānīyaṃ, sāmacco saparijjano;

Pūve khāditvā pitvā ca, soraṭṭho etadabravi.

国王与大臣和随从饮水食饼后，苏拉塔王如是说。

674.

674.

‘‘Devatā nusi gandhabbo, adu sakko purindado;

Ajānantā taṃ pucchāma, kathaṃ jānemu taṃ mayanti.

“你是天神(devatā)，还是乾闼婆(gandhabba)，抑或是天主帝释(Sakko purindado)？我等不识，如何能知晓您是何人？”

675.

675.

‘‘Nāmhi devo na gandhabbo, nāpi sakko purindado;

Peto ahaṃ mahārāja, suraṭṭhā idha māgatoti.

“我非天神非乾闼婆，亦非天主帝释；大王，我是饿鬼，从苏拉塔来到此处。”

676.

676.

‘‘Kiṃsīlo kiṃsamācāro, suraṭṭhasmiṃ pure tuvaṃ;

Kena te brahmacariyena, ānubhāvo ayaṃ tavāti.

“你在苏拉塔城时，持何戒行、有何操守？你以何种梵行，获得此等威力？”

677.

677.

‘‘Taṃ suṇohi mahārāja, arindama raṭṭhavaḍḍhana;

Amaccā pārisajjā ca, brāhmaṇo ca purohito.

“大王请听，降敌者、兴邦者！以及诸位大臣、议员、婆罗门与国师。”

678.

678.

‘‘Suraṭṭhasmiṃ ahaṃ deva, puriso pāpacetaso;

Micchādiṭṭhi ca dussīlo, kadariyo paribhāsako.

“陛下，我昔日在苏拉塔时，是一个心怀恶念的人；具足邪见、品行恶劣、悭吝且好讥骂。”

679.

679.

‘‘Dadantānaṃ karontānaṃ, vārayissaṃ bahujjanaṃ;

Aññesaṃ dadamānānaṃ, antarāyakaro ahaṃ.

“我曾阻止许多人布施和行善；当他人行施时，我便从中作梗。”

680.

680.

‘‘Vipāko natthi dānassa, saṃyamassa kuto phalaṃ;

Natthi ācariyo nāma, adantaṃ ko damessati.

“布施没有果报，自制何来善果？世间并无导师，谁能调伏未调伏者？”

681.

681.

‘‘Samatulyāni [Pg.231] bhūtāni, kuto jeṭṭhāpacāyiko;

Natthi balaṃ vīriyaṃ vā, kuto uṭṭhānaporisaṃ.

“众生皆平等，何来尊敬长者？既无力也无精进，何来奋发有为？”

682.

682.

‘‘Natthi dānaphalaṃ nāma, na visodheti verinaṃ;

Laddheyyaṃ labhate macco, niyatipariṇāmajaṃ.

“布施并无果报，亦不能清净怨敌；凡人所得皆天定，乃是命定之所生。”

683.

683.

‘‘Natthi mātā pitā bhātā, loko natthi ito paraṃ;

Natthi dinnaṃ natthi hutaṃ, sunihitaṃ na vijjati.

“无母无父无兄弟，此世之外无他世；无布施亦无供养，善行恶行皆无报。”

684.

684.

‘‘Yopi haneyya purisaṃ, parassa chindate siraṃ;

Na koci kañci hanati, sattannaṃ vivaramantare.

“即使有人杀害他人，斩下其头颅；也无人杀害任何人，（利刃）仅是穿过七种元素的间隙。”

685.

685.

‘‘Acchejjābhejjo hi jīvo, aṭṭhaṃso guḷaparimaṇḍalo;

Yojanānaṃ sataṃ pañca, ko jīvaṃ chettumarahati.

“生命体不可切分、不可破坏，八面体而圆如球；其量广达五百由旬，谁能切断生命体？”

686.

686.

‘‘Yathā suttaguḷe khitte, nibbeṭhentaṃ palāyati;

Evameva ca so jīvo, nibbeṭhento palāyati.

“犹如抛出线团，线团自行展开而去；生命体亦复如是，自行展开而去。”

687.

687.

‘‘Yathā gāmato nikkhamma, aññaṃ gāmaṃ pavisati;

Evameva ca so jīvo, aññaṃ bondiṃ pavisati.

“犹如出离一村，又进入另一村；生命体亦复如是，进入另一个身体。”

688.

688.

‘‘Yathā gehato nikkhamma, aññaṃ gehaṃ pavisati;

Evameva ca so jīvo, aññaṃ bondiṃ pavisati.

“犹如走出一家，又进入另一家；生命体亦复如是，进入另一个身体。”

689.

689.

‘‘Cullāsīti mahākappino, satasahassāni hi;

Ye bālā ye ca paṇḍitā, saṃsāraṃ khepayitvāna;

Dukkhassantaṃ karissare.

“经八百四十万大劫，无论是愚者还是智者，轮回穷尽后，都将终结痛苦。”

690.

690.

‘‘Mitāni sukhadukkhāni, doṇehi piṭakehi ca;

Jino sabbaṃ pajānāti, sammūḷhā itarā pajā.

“苦乐皆有定数，可用斗筐来称量；胜者了知一切，其余众生皆迷惑。”

691.

691.

‘‘Evaṃdiṭṭhi pure āsiṃ, sammūḷho mohapāruto;

Micchādiṭṭhi ca dussīlo, kadariyo paribhāsako.

“我昔怀此见，愚痴所覆盖；具足邪见、品行恶劣、悭吝且好讥骂。”

692.

692.

‘‘Oraṃ [Pg.232] me chahi māsehi, kālakiriyā bhavissati;

Ekantakaṭukaṃ ghoraṃ, nirayaṃ papatissahaṃ.

“六个月后，我将命终；我将堕入那极度痛苦、恐怖的地狱。”

693.

693.

‘‘Catukkaṇṇaṃ catudvāraṃ, vibhattaṃ bhāgaso mitaṃ;

Ayopākārapariyantaṃ, ayasā paṭikujjitaṃ.

“其地狱有四角四门，各部分划均匀；四周铁墙环绕，上有铁盖覆盖。”

694.

694.

‘‘Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

“其地由铁所成，烈焰炽燃；方圆百由旬内，恒常遍满火焰。”

695.

695.

‘‘Vassāni satasahassāni, ghoso suyyati tāvade;

Lakkho eso mahārāja, satabhāgavassakoṭiyo.

“十万年间哀号可闻，其声长久不绝。大王，此即十万，乃一俱胝(koṭi)年之百分之一。”

696.

696.

‘‘Koṭisatasahassāni, niraye paccare janā;

Micchādiṭṭhī ca dussīlā, ye ca ariyūpavādino.

万亿众生，于地狱中受煎熬；乃邪见、恶戒及毁谤圣者之人。

697.

697.

‘‘Tatthāhaṃ dīghamaddhānaṃ, dukkhaṃ vedissa vedanaṃ;

Phalaṃ pāpassa kammassa, tasmā socāmahaṃ bhusaṃ.

“于彼处我于长时，将感受痛苦之受；此乃恶业之果报，是故我今甚忧愁。”

698.

698.

‘‘Taṃ suṇohi mahārāja, arindama raṭṭhavaḍḍhana;

Dhītā mayhaṃ mahārāja, uttarā bhaddamatthu te.

“大王，摧敌者，增国者，请谛听；大王，吾女名为郁多罗(Uttarā)，愿你安好。”

699.

699.

‘‘Karoti bhaddakaṃ kammaṃ, sīlesuposathe ratā;

Saññatā saṃvibhāgī ca, vadaññū vītamaccharā.

“她行诸善业，乐于持戒与布萨；克己、好施、慷慨且无悭吝。”

700.

700.

‘‘Akhaṇḍakārī sikkhāya, suṇhā parakulesu ca;

Upāsikā sakyamunino, sambuddhassa sirīmato.

“她持戒无缺，于夫家为贤媳；乃具德正自觉者释迦牟尼之优婆夷。”

701.

701.

‘‘Bhikkhu ca sīlasampanno, gāmaṃ piṇḍāya pāvisi;

Okkhittacakkhu satimā, guttadvāro susaṃvuto.

“一位具足戒德的比丘入村乞食；他垂目、具念、守护根门、善于自制。”

702.

702.

‘‘Sapadānaṃ caramāno, agamā taṃ nivesanaṃ;

Tamaddasa mahārāja, uttarā bhaddamatthu te.

“他次第行乞，来到那住所；大王，郁多罗(Uttarā)看见了他，愿你安好。”

703.

703.

‘‘Pūraṃ pānīyasarakaṃ, pūve vitte ca sā adā;

Pitā me kālakato bhante, tassetaṃ upakappatu.

“她布施了满钵的饮品、糕点与美食，说道：‘尊者，我父已逝，愿此功德回向于他。’”

704.

704.

‘‘Samanantarānuddiṭṭhe[Pg.233], vipāko udapajjatha;

Bhuñjāmi kāmakāmīhaṃ, rājā vessavaṇo yathā.

“此语一出，果报即刻现前；我随心所欲享受欲乐，犹如毗沙门(Vessavaṇa)天王。”

705.

705.

‘‘Taṃ suṇohi mahārāja, arindama raṭṭhavaḍḍhana;

Sadevakassa lokassa, buddho aggo pavuccati;

Taṃ buddhaṃ saraṇaṃ gaccha, saputtadāro arindama.

“大王，摧敌者，增国者，请谛听；于天人世间，佛陀被称为最上者。摧敌者，你当与妻儿一同归依佛陀。”

706.

706.

‘‘Aṭṭhaṅgikena maggena, phusanti amataṃ padaṃ;

Taṃ dhammaṃ saraṇaṃ gaccha, saputtadāro arindama.

“循八支圣道，得证不死境；摧敌者，你当与妻儿一同归依法。”

707.

707.

‘‘Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito;

Taṃ saṅghaṃ saraṇaṃ gaccha, saputtadāro arindama.

“四向与四果，此僧伽正直，定于慧与戒；摧敌者，你当与妻儿一同归依僧伽。”

708.

708.

‘‘Pāṇātipātā viramassu khippaṃ, loke adinnaṃ parivajjayassu;

Amajjapo mā ca musā abhāṇi, sakena dārena ca hohi tuṭṭhoti.

“汝当速离杀生，远离世间不与取；莫饮酒，莫妄语，当满足于己妻。”

709.

709.

‘‘Atthakāmosi me yakkha, hitakāmosi devate;

Karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mama.

“夜叉，你欲我之利益；天神，你欲我之安乐。我将遵从你的话语，你是我之导师。”

710.

710.

‘‘Upemi saraṇaṃ buddhaṃ, dhammañcāpi anuttaraṃ;

Saṅghañca naradevassa, gacchāmi saraṇaṃ ahaṃ.

“我皈依佛陀，亦皈依无上之法；我亦皈依人天导师之僧伽。”

711.

711.

‘‘Pāṇātipātā viramāmi khippaṃ, loke adinnaṃ parivajjayāmi;

Amajjapo no ca musā bhaṇāmi, sakena dārena ca homi tuṭṭho.

“我速离杀生，我远离世间不与取；我不饮酒，亦不妄语；我满足于自己的妻子。”

712.

712.

‘‘Ophuṇāmi mahāvāte, nadiyā sīghagāmiyā;

Vamāmi pāpikaṃ diṭṭhiṃ, buddhānaṃ sāsane rato.

“我于大风中簸扬，于急流中荡涤；我吐出邪见，乐于诸佛之教法。”

713.

713.

‘‘Idaṃ [Pg.234] vatvāna soraṭṭho, viramitvā pāpadassanā;

Namo bhagavato katvā, pāmokkho rathamāruhī’’ti. – gāthāyo avocuṃ;

“苏拉塔王说完此语，远离邪见，向世尊顶礼后，作为首领登上马车。’——他们说了这些偈颂。

658-9. Tattha rājā piṅgalako nāma, suraṭṭhānaṃ adhipati ahūti piṅgalacakkhutāya ‘‘piṅgalo’’ti pākaṭanāmo suraṭṭhadesassa issaro rājā ahosi. Moriyānanti moriyarājūnaṃ, dhammāsokaṃ sandhāya vadati. Suraṭṭhaṃ punarāgamāti suraṭṭhassa visayaṃ uddissa suraṭṭhagāmimaggaṃ paccāgañchi. Paṅkanti mudubhūmiṃ. Vaṇṇupathanti petena nimmitaṃ marūbhūmimaggaṃ.

658-9. 于彼处，有名为宾伽拉(Piṅgalaka)之王，乃苏拉塔国之主。因其眼色赤褐，故以“宾伽拉”闻名，为苏拉塔国之主君。‘孔雀族人’(Moriyānaṃ)乃指孔雀王朝诸王，此处特指法阿育王。‘再返苏拉塔’(Suraṭṭhaṃ punarāgama)意为朝苏拉塔国方向，返回通往苏拉塔之道路。‘泥沼’(Paṅkaṃ)指软地。‘沙路’(Vaṇṇupathaṃ)指由饿鬼所造之沙漠之道。

660. Khemoti nibbhayo. Sovatthikoti sotthibhāvāvaho. Sivoti anupaddavo. Suraṭṭhānaṃ santike itoti iminā maggena gacchantā mayaṃ suraṭṭhavisayassa samīpeyeva.

660. “安稳”(Khemo)即无畏。“福祉”(Sovatthiko)即带来安乐。“吉祥”(Sivo)即无灾祸。“于苏拉塔之近处”(Suraṭṭhānaṃ santike)意为：循此路而行，我等已在苏拉塔国之附近。

661-2. Soraṭṭhoti suraṭṭhādhipati. Ubbiggarūpoti utrastasabhāvo. Bhiṃsananti bhayajananaṃ. Lomahaṃsananti bhiṃsanakabhāvena lomānaṃ haṃsāpanaṃ.

661-2. “苏拉塔”(Soraṭṭho)即苏拉塔国之主。“惊恐之相”(Ubbiggarūpo)指惊慌恐怖之性情。“恐怖”(Bhiṃsanaṃ)指引生恐惧。“毛骨悚然”(Lomahaṃsanaṃ)指因恐怖而致毛发竖立。

663. Yamapurisāna santiketi petānaṃ samīpe vattāma. Amānuso vāyati gandhoti petānaṃ sarīragandho vāyati. Ghoso suyyati dāruṇoti paccekanirayesu kāraṇaṃ kāriyamānānaṃ sattānaṃ ghorataro saddo suyyati.

663. “于阎摩使者之近处”(Yamapurisāna santike)意为：我们在饿鬼附近。“非人之气飘荡”(Amānuso vāyati gandho)意为：饿鬼身体的气味飘散。“可闻可怕之声”(Ghoso suyyati dāruṇo)意为：在各个别地狱中，正遭受折磨的众生所发出的极其可怕的声音被听闻。

666. Pādapanti pādasadisehi mūlāvayavehi udakassa pivanato ‘‘pādapo’’ti laddhanāmaṃ taruṃ. Chāyāsampannanti sampannacchāyaṃ. Nīlabbhavaṇṇasadisanti vaṇṇena nīlameghasadisaṃ. Meghavaṇṇasirīnibhanti meghavaṇṇasaṇṭhānaṃ hutvā khāyamānaṃ.

666. “足饮者”(Pādapaṃ)是指因以似足之根饮水而得名“足饮者”的树木。“荫凉具足”(Chāyāsampannaṃ)指具足树荫。“似青云色”(Nīlabbhavaṇṇasadisaṃ)指颜色像青色的云。“如云色庄严”(Meghavaṇṇasirīnibhaṃ)指显现为云的色泽与形态之庄严相。

670. Pūraṃ pānīyasarakanti pānīyena puṇṇaṃ pānīyabhājanaṃ. Pūveti khajjake. Vitteti vittijanane madhure manuññe tahiṃ tahiṃ sarāve pūretvā ṭhapitapūve addasa.

670. “满水之器”(Pūraṃ pānīyasarakaṃ)是指装满饮用水的容器。“糕点”(Pūve)是指各种食品。“美食”(Vitte)是指他看见各处碗中装满能生喜悦、甜美、可意的糕点。

672. Atho [Pg.235] te adurāgatanti ettha athoti nipātamattaṃ, avadhāraṇatthe vā, mahārāja, te āgataṃ durāgataṃ na hoti, atha kho svāgatamevāti mayaṃ sampaṭicchāmāti attho. Arindamāti arīnaṃ damanasīla.

672. 于“然汝非恶来”(Atho te adurāgataṃ)一句中，“然”(atho)仅为助词，或表强调义。其义为：大王，您的到来并非不受欢迎，我们实则非常欢迎您——我们是这样领受的。

677. Amaccā pārisajjāti amaccā pārisajjā ca vacanaṃ suṇantu, brāhmaṇo ca tuyhaṃ purohito taṃ suṇātūti yojanā.

677. “大臣与朝臣”(Amaccā pārisajjā)的句义是：大臣与朝臣皆应听闻此言，汝之婆罗门祭司亦应听闻。

678. Suraṭṭhasmiṃ ahanti suraṭṭhadese ahaṃ. Devāti rājānaṃ ālapati. Micchādiṭṭhīti natthikadiṭṭhiyā viparītadassano. Dussīloti nissīlo. Kadariyoti thaddhamaccharī. Paribhāsakoti samaṇabrāhmaṇānaṃ akkosako.

678. “我于苏拉塔”(Suraṭṭhasmiṃ ahaṃ)意为我在苏拉塔国。“天”(Deva)乃对国王之称呼。“邪见者”(Micchādiṭṭhī)指因断灭见而见解颠倒之人。“恶戒者”(Dussīlo)指无戒之人。“悭吝者”(Kadariyo)指固执吝啬之人。“毁谤者”(Paribhāsako)指辱骂沙门、婆罗门之人。

679. Vārayissanti vāresiṃ. Antarāyakaro ahanti dānaṃ dadantānaṃ upakāraṃ karontānaṃ antarāyakaro hutvā aññesañca paresaṃ dānaṃ dadamānānaṃ dānamayapuññato ahaṃ bahujanaṃ vārayissaṃ vāresinti yojanā.

679. “我将阻止”(Vārayissaṃ)意为“我已阻止”(vāresiṃ)。“我作障碍”(Antarāyakaro ahaṃ)的句义是：我成为那些行布施、行帮助之人的障碍，我将阻止、也曾阻止许多人（包括其他行布施者）获得布施所生之福德。

680. Vipāko natthi dānassātiādi vāritākāradassanaṃ. Tattha vipāko natthi dānassāti dānaṃ dadato tassa vipāko āyatiṃ pattabbaphalaṃ natthīti vipākaṃ paṭibāhati. Saṃyamassa kuto phalanti sīlassa pana kuto nāma phalaṃ, sabbena sabbaṃ taṃ natthīti adhippāyo. Natthi ācariyo nāmāti ācārasamācārasikkhāpako ācariyo nāma koci natthi. Sabhāvato eva hi sattā dantā vā adantā vā hontīti adhippāyo. Tenāha ‘‘adantaṃ ko damessatī’’ti.

680. “布施无果报”等语，乃是显示其阻止之方式。其中，“布施无果报”(Vipāko natthi dānassa)是否定果报，意为布施者于未来无应得之果。“自制何来果”(Saṃyamassa kuto phalaṃ)意为持戒何来果报，其意乃是此果报完全不存在。“无所谓导师”(Natthi ācariyo nāma)意为无有任何教导行仪规范之导师。其意乃是众生之受调伏与否，纯然出于自性。是故说“未调伏者谁能调”(adantaṃ ko damessati)。

681. Samatulyāni bhūtānīti ime sattā sabbepi aññamaññaṃ samasamā, tasmā jeṭṭho eva natthi, kuto jeṭṭhāpacāyiko, jeṭṭhāpacāyanapuññaṃ nāma natthīti attho. Natthi balanti yamhi attano bale patiṭṭhitā sattā vīriyaṃ katvā manussasobhagyataṃ ādiṃ katvā yāvaarahattaṃ sampattiyo pāpuṇanti, taṃ vīriyabalaṃ paṭikkhipati. Vīriyaṃ vā natthi kuto uṭṭhānaporisanti idaṃ no purisavīriyena purisakārena pavattanti evaṃ pavattavādapaṭikkhepavasena vuttaṃ.

681. “众生平等”(Samatulyāni bhūtāni)意为此等众生皆彼此平等，是故无所谓长者，何来恭敬长者？恭敬长者之福德亦无。“无有力量”(Natthi balaṃ)乃是否定精进之力，众生依此力而精进，可得从人间善报乃至阿罗汉果等成就。“无精进，何来奋起”(Vīriyaṃ vā natthi kuto uṭṭhānaporisaṃ)此语乃为否定“诸事乃由人之精进、人之行为而成”之说。

682. Natthi [Pg.236] dānaphalaṃ nāmāti dānassa phalaṃ nāma kiñci natthi, deyyadhammapariccāgo bhasmanihitaṃ viya nipphalo evāti attho. Na visodheti verinanti ettha verinanti veravantaṃ verānaṃ vasena pāṇātipātādīnaṃ vasena ca katapāpaṃ puggalaṃ dānasīlādivatato na visodheti, kadācipi suddhaṃ na karoti. Pubbe ‘‘vipāko natthi dānassā’’tiādi dānādito attano paresaṃ nivāritākāradassanaṃ, ‘‘natthi dānaphalaṃ nāmā’’tiādi pana atthano micchābhinivesadassananti daṭṭhabbaṃ. Laddheyyanti laddhabbaṃ. Kathaṃ pana laddhabbanti āha ‘‘niyatipariṇāmaja’’nti. Ayaṃ satto sukhaṃ vā dukkhaṃ vā labhanto niyativipariṇāmavaseneva labhati, na kammassa katattā, na issarādinā cāti adhippāyo.

682. “没有所谓的布施果报”是指布施根本没有任何果报，舍弃应施之物犹如投灰，毫无结果。“不能净化有怨仇者”是指，对于有怨仇者，即因怨仇或因杀生等而造作恶业之人(puggala)，布施、持戒等行不能净化他们，永远无法使其清净。应知，前文“布施无果报”等，是显示了阻止自己和他人行布施等的态度；而“没有所谓的布施果报”等，则是显示了自己的邪见执着。“当得”即是“应得”。那么如何得到呢？（他们）说“由定数转变所生”。其意为：此有情获得乐或苦，仅是凭借定数转变的力量而获得，不是因为造了业，也不是因为自在天(issara)等。

683. Natthi mātā pitā bhātāti mātādīsu sammāpaṭipattimicchāpaṭipattīnaṃ phalābhāvaṃ sandhāya vadati. Loko natthi ito paranti ito idhalokato paraloko nāma koci natthi, tattha tattheva sattā ucchijjantīti adhippāyo. Dinnanti mahādānaṃ. Hutanti pahenakasakkāro, tadubhayampi phalābhāvaṃ sandhāya ‘‘natthī’’ti paṭikkhipati. Sunihitanti suṭṭhu nihitaṃ. Na vijjatīti yaṃ samaṇabrāhmaṇānaṃ dānaṃ nāma ‘‘anugāmikanidhī’’ti vadanti, taṃ na vijjati. Tesaṃ taṃ vācāvatthumattamevāti adhippāyo.

683. “无母、无父、无兄弟”，是针对“对父母等的正行与邪行皆无果报”而说。“无此世之外的世间”意指“从此世间之外，没有所谓的他世，有情就在各自的地方断灭”。“所施”指大布施。“所供”指献给贵客的款待。针对此二者皆无果报，而以“无有”否定之。“善置”即妥善放置。“不存在”是指，沙门、婆罗门所说名为“随行宝藏”的布施，那是不存在的。其意为：他们那只是言说之事而已。

684. Na koci kañci hanatīti yo puriso paraṃ purisaṃ haneyya, parassa purisassa sīsaṃ chindeyya, tattha paramatthato na koci kañci hanati, sattannaṃ kāyānaṃ chiddabhāvato hananto viya hoti. Kathaṃ satthapahāroti āha ‘‘sattannaṃ vivaramantare’’ti. Pathavīādīnaṃ sattannaṃ kāyānaṃ vivarabhūte antare chidde satthaṃ pavisati, tena sattā asiādīhi pahatā viya honti, jīvo viya pana sesakāyāpi niccasabhāvattā na chijjantīti adhippāyo.

684. “无人杀害任何人”是指：若有人杀害另一人，或斩断另一人的头颅，从胜义上说，实无有杀者与被杀者，因为七身不可穿破，（杀者）只是看似在杀害。如何有刀剑的攻击呢？（答）曰：“在七身的间隙之间”。刀剑进入地等七身的作为间隙的空隙中，因此有情看似被刀剑等所击。其意为：然而，如同命(jīva)，其余诸身也因其常恒的自性而不会被斩断。

685. Acchejjābhejjo hi jīvoti ayaṃ sattānaṃ jīvo satthādīhi na chinditabbo na bhinditabbo niccasabhāvattā. Aṭṭhaṃso guḷaparimaṇḍaloti so pana jīvo kadāci aṭṭhaṃso hoti kadāci guḷaparimaṇḍalo[Pg.237]. Yojanānaṃ sataṃ pañcāti kevalībhāvaṃ patto pañcayojanasatubbedho hoti. Ko jīvaṃ chettumarahatīti niccaṃ nibbikāraṃ jīvaṃ ko nāma satthādīhi chindituṃ arahati, na so kenaci vikopaneyyoti vadati.

685. “命实是不可切、不可破的”，是指此有情之命，因其常恒的自性，不能被刀剑等所切、所破。“八角形，如糖球般圆”，是指彼命有时是八角形，有时如糖球般圆。“五百由旬”，是指达到圆满状态(kevalībhāva)时，高达五百由旬。“谁能切断命？”（他们）是说：谁能用刀剑等切断此常恒、无变化的命呢？它不会被任何人所动摇。

686. Suttaguḷeti veṭhetvā katasuttaguḷe. Khitteti nibbeṭhanavasena khitte. Nibbeṭhentaṃ palāyatīti pabbate vā rukkhagge vā ṭhatvā nibbeṭhiyamānaṃ khittaṃ suttaguḷaṃ nibbeṭhentameva gacchati, sutte khīṇe na gacchati. Evamevanti yathā taṃ suttaguḷaṃ nibbeṭhiyamānaṃ gacchati, sutte khīṇe na gacchati, evameva so jīvo ‘‘cullāsīti mahākappino satasahassānī’’ti vuttakālameva attabhāvaguḷaṃ nibbeṭhento palāyati pavattati, tato uddhaṃ na pavattati.

686. “于线球中”，指被卷绕而成的线球。“被抛掷时”，指为了展开而抛掷。“展开时它会跑开”，是指站在山顶或树梢上，为展开而抛掷的线球，它会一边展开一边前进，线尽了就不再前进。“同样地”，正如那线球一边展开一边前进，线尽了就不再前进；同样地，那命也仅在所说的“八十四百千大劫”的时间里，展开其“自体之球”而行进、流转，超过此（时间）则不复流转。

687. Evameva ca so jīvoti yathā koci puriso attano nivāsagāmato nikkhamitvā tato aññaṃ gāmaṃ pavisati kenacideva karaṇīyena, evameva so jīvo ito sarīrato nikkhamitvā aññaṃ aparaṃ sarīraṃ niyatavasena pavisatīti adhippāyo. Bondinti kāyaṃ.

687. “同样地，那命……”其意为：正如某人因某事从自己居住的村庄出来，进入另一个村庄；同样地，那命从此身体出来后，依定数而进入另一个其他的身体。“Bondi”指身体。

689. Cullāsītīti caturāsīti. Mahākappinoti mahākappānaṃ. Tattha ‘‘ekamhā mahāsarā anotattādito vassasate vassasate kusaggena ekekaṃ udakabinduṃ nīharante iminā upakkamena sattakkhattuṃ tamhi sare nirudake jāte eko mahākappo nāma hotī’’ti vatvā ‘‘evarūpānaṃ mahākappānaṃ caturāsītisatasahassāni saṃsārassa parimāṇa’’nti vadanti. Ye bālā ye ca paṇḍitāti ye andhabālā, ye ca sappaññā, sabbepi te. Saṃsāraṃ khepayitvānāti yathāvuttakālaparicchedaṃ saṃsāraṃ aparāparuppattivasena khepetvā. Dukkhassantaṃ karissareti vaṭṭadukkhassa pariyantaṃ pariyosānaṃ karissanti. Paṇḍitāpi antarā sujjhituṃ na sakkonti, bālāpi tato uddhaṃ nappavattantīti tassa laddhi.

689. “八十四”即“caturāsīti”。“大劫”即“mahākappānaṃ”。其中，（他们）说：“从阿耨达池(Anotatta)等大湖中，每过百年用吉祥草尖取出一滴水，以此方式令该湖水干涸七次，此即为一个大劫”，又说：“轮回的量度为八十四百千个这样的大劫”。“凡愚者与智者”，是指那些盲愚者和有慧者，所有他们。“耗尽轮回后”，是指在如前所说的时间限定内，通过一再生起的方式耗尽轮回。“将令苦终结”，是指他们将令轮回之苦达到边际、终结。他的见解是：智者也不能在中途清净，愚者也不能超越于此而前进。

690. Mitāni sukhadukkhāni, doṇehi piṭakehi cāti sattānaṃ sukhadukkhāni nāma doṇehi piṭakehi mānabhājanehi mitāni viya yathāvuttakālaparicchedeneva [Pg.238] parimitattā paccekañca tesaṃ tesaṃ sattānaṃ tāni niyatipariṇāmajāni parimitāni. Tayidaṃ jino sabbaṃ pajānāti jinabhūmiyaṃ ṭhito kevalaṃ pajānāti saṃsārassa samatikkantattā. Saṃsāre pana paribbhamati sammūḷhāyaṃ itarā pajā.

690. “苦乐如斗量，如筐（有限）”，是指有情的苦乐，犹如以斗、筐等量器所测量，因其仅由如前所说的时间限定所限量，并且对各个有情而言，那些（苦乐）是由定数转变所生，是有限量的。此一切，胜者(jina)了知，安住于胜者之地，因已超越轮回而完全了知。然而，其余的众人则在轮回中迷惑地流转。

691. Evaṃdiṭṭhi pure āsinti yathāvuttanatthikadiṭṭhiko pubbeva ahaṃ ahosiṃ. Sammūḷho mohapārutoti yathāvuttāya diṭṭhiyā hetubhūtena sammohena sammūḷho, taṃsahajātena pana mohena pāruto, paṭicchāditakusalabījoti adhippāyo.

691. “往昔我曾有如是见”，是指往昔我曾是如前所述的断灭论者。“被痴所迷，被暗所覆”，其意为：被以如前所述之见为因的痴(sammoha)所迷惑，又被与此俱生的痴(moha)所覆盖，善的种子被遮蔽了。

692. Evaṃ pubbe yā attano uppannā pāpadiṭṭhi, tassā vasena kataṃ pāpakammaṃ dassetvā idāni attanā āyatiṃ anubhavitabbaṃ tassa phalaṃ dassento ‘‘oraṃ me chahi māsehī’’tiādimāha.

692. 如是，在显示了往昔自己所生起的邪见，以及凭借它所造的恶业之后，如今为了显示自己未来将要体验的其果报，而说了“我于六个月内……”等语。

695-7. Tattha vassāni satasahassānīti vassānaṃ satasahassāni, atikkamitvāti vacanaseso. Bhummatthe vā etaṃ paccattavacanaṃ, vassesu satasahassesu vītivattesūti attho. Ghoso suyyati tāvadeti yadā ettako kālo atikkanto hoti, tāvadeva tasmiṃ kāle ‘‘idha paccantānaṃ vo mārisā vassasatasahassaparimāṇo kālo atīto’’ti evaṃ tasmiṃ niraye saddo suyyati. Lakkho eso, mahārāja, satabhāgavassakoṭiyoti satabhāgā satakoṭṭhāsā vassakoṭiyo, mahārāja, niraye paccantānaṃ sattānaṃ āyuno eso lakkho eso paricchedoti attho. Idaṃ vuttaṃ hoti – dasadasakaṃ sataṃ nāma, dasa satāni sahassaṃ nāma, dasadasasahassāni satasahassaṃ nāma, satasatasahassāni koṭi nāma, tāsaṃ koṭīnaṃ vasena satasahassavassakoṭiyo satabhāgā vassakoṭiyo. Sā ca kho nerayikānaṃyeva vassagaṇanāvasena veditabbā, na manussānaṃ, devānaṃ vā. Īdisāni anekāni vassakoṭisatasahassāni nerayikānaṃ āyu. Tenāha ‘‘koṭisatasahassāni, niraye paccare janā’’ti. Yādisena pana pāpena sattā evaṃ nirayesu paccanti[Pg.239], taṃ nigamanavasena dassetuṃ ‘‘micchādiṭṭhī ca dussīlā, ye ca ariyūpavādino’’ti vuttaṃ. Vedissanti anubhavissaṃ.

695-7. 其中“十万年”者，谓十万年，“已过”是省略语。或此为处格单数形式，意即“十万年已逝”。当如此长的时间过去时，便会听到声音，即当此时间过去时，在地狱中会听到这样的声音：“诸位，边地众生啊，十万年之期已过。”大王啊，此是地狱边地众生寿命的标记，即俱胝年之百分之一，此是其寿命的标记与界限。此谓：十个十为一百，十个百为一千，十个万为十万，百个十万为一俱胝。依此俱胝计算，百千俱胝年即是俱胝年之百份之一。此应知是依地狱之年份计算，非人或天神之年份。地狱众生之寿命，有无数如是之百千俱胝年。故言：“在地狱里，人们要煎熬百千俱胝年。”至于众生因何种恶业在地狱受苦，为作总结而示：“邪见者、毁戒者，以及诽谤圣者之人”。彼等将会体验到。

698-706. Evaṃ āyatiṃ attanā anubhavitabbaṃ pāpaphalaṃ dassetvā idāni ‘‘kena te brahmacariyena, ānubhāvo ayaṃ tavā’’ti raññā pucchitamatthaṃ ācikkhitvā taṃ saraṇesu ceva sīlesu ca patiṭṭhāpetukāmo ‘‘taṃ suṇohi mahārājā’’tiādimāha. Tattha sīlesuposathe ratāti niccasīlesu ca uposathasīlesu ca abhiratā. Adāti adāsi. Taṃ dhammanti taṃ aṭṭhaṅgikaṃ maggaṃ amatapadañca.

698-706. 如此展示了未来将亲身感受的恶果后，现在解释国王所问的“你凭借何种梵行，获得这般威力？”这个问题，为了使他安立于皈依处与戒律中，（彼）说：“大王，请听。”此处，“乐于戒与布萨”者，谓乐于常戒与布萨戒。“施”者，谓已布施。“彼法”者，谓八支圣道与不死之境。

709-12. Evaṃ petena saraṇesu sīlesu ca samādapito rājā pasannamānaso tena attano kataṃ upakāraṃ tāva kittetvā saraṇādīsu patiṭṭhahanto ‘‘atthakāmo’’tiādikā tisso gāthā vatvā pubbe attanā gahitāya pāpikāya diṭṭhiyā paṭinissaṭṭhabhāvaṃ pakāsento ‘‘ophuṇāmī’’ti gāthamāha.

709-12. 如是，国王被饿鬼劝导安立于皈依处与戒行后，内心欢喜，首先称扬饿鬼所作的帮助，接着安立于皈依等处，说“为利益”等三偈，为表明已舍弃先前自己所持的恶见，又说“我舍弃”此偈。

Tattha ophuṇāmi mahāvāteti mahante vāte vāyante bhusaṃ viya taṃ pāpakaṃ diṭṭhiṃ, yakkha, tava dhammadesanāvāte ophuṇāmi niddhunāmi. Nadiyā vā sīghagāmiyāti sīghasotāya mahānadiyā vā tiṇakaṭṭhapaṇṇakasaṭaṃ viya pāpikaṃ diṭṭhiṃ pavāhemīti adhippāyo. Vamāmi pāpikaṃ diṭṭhinti mama manomukhagataṃ pāpikaṃ diṭṭhiṃ ucchaḍḍayāmi. Tattha kāraṇamāha ‘‘buddhānaṃ sāsane rato’’ti. Yasmā ekaṃsena amatāvahe buddhānaṃ bhagavantānaṃ sāsane rato abhirato, tasmā taṃ diṭṭhisaṅkhātaṃ visaṃ vamāmīti yojanā.

“大风吹起”者，谓当大风吹动时，我如抖落糠秕般吹散彼恶见，夜叉啊，我用你的说法之风吹散并摒弃它。“如急流之河”者，意谓如水流湍急之大河，我将那如杂草、树枝、树叶、垃圾般之邪见冲走——此即其意。“我呕出邪见”者，谓从我心中口中彻底抛弃彼邪恶之见解。此处解释原因说“乐于诸佛教法”者，谓因我一心一意地欣乐于诸佛世尊那导向不死之教法，故将名为邪见之毒素呕吐干净。此是句义连接。

713. Ti osānagāthā saṅgītikārehi ṭhapitā. Tattha pāmokkhotipācīnadisābhimukho hutvā. Rathamāruhīti rājā gamanasajjaṃ attano rājarathaṃ abhiruhi, āruyha yakkhānubhāvena taṃ divasameva attano nagaraṃ patvā rājabhavanaṃ pāvisi. So aparena samayena imaṃ pavattiṃ bhikkhūnaṃ ārocesi, bhikkhū taṃ therānaṃ ārocesuṃ, therā tatiyasaṅgītiyaṃ saṅgahaṃ āropesuṃ.

713. 此为结集者所安立的结语偈。此处“为首的”者，谓面向东方。“登上战车”者，谓国王为出行做好准备，登上自己的王车，登上之后，凭借夜叉之神力，当天即到达自己的都城，进入王宫。其后，彼于其他时间将此事告知比丘们，比丘们转告长老们，长老们在第三次结集中将其收录。

Nandakapetavatthuvaṇṇanā niṭṭhitā.

南达咖饿鬼事释义终。

4. Revatīpetavatthuvaṇṇanā

4. 瑞瓦蒂饿鬼事释义

714-36. Uṭṭhehi[Pg.240], revate, supāpadhammeti idaṃ revatīpetavatthu. Taṃ yasmā revatīvimānavatthunā nibbisesaṃ, tasmā yadettha aṭṭhuppattiyaṃ gāthāsu ca vattabbaṃ, taṃ paramatthadīpaniyaṃ vimānavatthuvaṇṇanāyaṃ (vi. va. aṭṭha. 860 revatīvimānavaṇṇanā) vuttanayeneva veditabbaṃ. Idañhi nandiyassa devaputtassa vasena vimānavatthupāḷiyaṃ saṅgahaṃ āropitampi revatīpaṭibaddhāya gāthāya vasena ‘‘revatīpetavatthu’’nti petavatthupāḷiyampi saṅgahaṃ āropitanti daṭṭhabbaṃ.

714-36. “起来吧，瑞瓦达，行为邪恶者！”这是瑞瓦蒂饿鬼事。因为它和《瑞瓦蒂天宫事》没有区别，所以关于其故事缘起和偈颂中应该说明的内容，应当按照《胜义灯》中《天宫事释义》（第八六〇瑞瓦蒂天宫释义）里所说的方式来理解。要知道，这虽然因为南迪亚天子的缘故而被编入《天宫事》的经典中，但也因为与瑞瓦蒂相关的偈颂的缘故，而被以“瑞瓦蒂饿鬼事”之名编入《饿鬼事》经典中，应当这样理解。

Revatīpetavatthuvaṇṇanā niṭṭhitā.

瑞瓦蒂饿鬼事释义终。

5. Ucchupetavatthuvaṇṇanā

5. 甘蔗饿鬼事释义

Idaṃ mama ucchuvanaṃ mahantanti idaṃ ucchupetavatthu. Tassa kā uppatti? Bhagavati veḷuvane viharante aññataro puriso ucchukalāpaṃ khandhe katvā ekaṃ ucchuṃ khādanto gacchati. Atha aññataro upāsako sīlavā kalyāṇadhammo bāladārakena saddhiṃ tassa piṭṭhito piṭṭhito gacchati. Dārako ucchuṃ passitvā ‘‘dehī’’ti parodati. Upāsako dārakaṃ parodantaṃ disvā taṃ purisaṃ saṅgaṇhanto tena saddhiṃ sallāpamakāsi. So pana puriso tena saddhiṃ na kiñci ālapi, dārakassa ucchukhaṇḍampi nādāsi. Upāsako taṃ dārakaṃ dassetvā ‘‘ayaṃ dārako ativiya rodati, imassa ekaṃ ucchukhaṇḍaṃ dehī’’ti āha. Taṃ sutvā so puriso asahanto paṭihatacittaṃ upaṭṭhapetvā anādaravasena ekaṃ ucchulaṭṭhiṃ piṭṭhito khipi.

“这是我的甘蔗园，很大的甘蔗园。”这是甘蔗饿鬼事。这事是如何发生的呢？世尊住在竹林时，有个男子肩上扛着一捆甘蔗，一边吃着甘蔗一边走。这时有位持戒清净、具足善法的优婆塞，带着小孩跟在他后面走。小孩看见甘蔗就哭着喊：“给我！”优婆塞看见小孩哭闹，便想与那男子攀谈，于是与他搭话。但那男子不和他说话，也不给小孩甘蔗块。优婆塞指着小孩说：“这孩子哭得很厉害，给他一小块甘蔗吧。”听到这话，那男子无法忍受，生起厌恶之心，轻慢地从背后扔了一根甘蔗棍。

So aparena samayena kālaṃ katvā ciraṃ paribhāvitassa lobhassa vasena petesu nibbatti, tassa phalaṃ nāma sakakammasarikkhakaṃ hotīti aṭṭhakarīsamattaṃ ṭhānaṃ avattharantaṃ añjanavaṇṇaṃ musaladaṇḍaparimāṇehi ucchūhi ghanasañchannaṃ mahantaṃ ucchuvanaṃ nibbatti. Tasmiṃ khāditukāmatāya ‘‘ucchuṃ gahessāmī’’ti upagatamatte taṃ ucchū abhihananti, so tena pucchito patati.

后来，由于长期受贪婪支配，他死后投生为饿鬼。其果报与自身之业相应，他生于一片巨大的甘蔗林中，甘蔗林覆盖了八咖厘沙的土地，甘蔗如捣药杵般粗大，色如黑炭。当他生起想吃甘蔗的念头，刚走近想拿取时，那些甘蔗就会打他，他被击打后就倒地。

Athekadivasaṃ [Pg.241] āyasmā mahāmoggallāno rājagahaṃ piṇḍāya gacchanto antarāmagge taṃ petaṃ addasa. So theraṃ disvā attanā katakammaṃ pucchi –

一日，具寿大目犍连前往王舍城乞食，在途中看见了那个饿鬼。饿鬼看见长老后，便询问自己所造之业。

737.

737.

‘‘Idaṃ mama ucchuvanaṃ mahantaṃ, nibbattati puññaphalaṃ anappakaṃ;

Taṃ dāni me na paribhogameti, ācikkha bhante kissa ayaṃ vipāko.

“此乃我甘蔗大园，生起不少福报；今竟不得亲享用，尊者请示何果报？”

738.

738.

‘‘Haññāmi khajjāmi ca vāyamāmi, parisakkāmi paribhuñjituṃ kiñci;

Svāhaṃ chinnathāmo kapaṇo lālapāmi, kissa kammassa ayaṃ vipāko.

“我遭击打，亦受食噉，奋力挣扎，欲得享用；气力已竭，哀戚悲号，此是何业，得此果报？”

739.

739.

‘‘Vighāto cāhaṃ paripatāmi chamāyaṃ,Parivattāmi vāricarova ghamme;

Rudato ca me assukā niggalanti,Ācikkha bhante kissa ayaṃ vipāko.

“我遭击打仆倒于地，如鱼离水曝于烈日；涕泪交流，悲泣不已，尊者，此果缘何业报？”

740.

740.

‘‘Chāto kilanto ca pipāsito ca, santassito sātasukhaṃ na vinde;

Pucchāmi taṃ etamatthaṃ bhadante, kathaṃ nu ucchuparibhogaṃ labheyya’’nti.

“饥渴交煎身已倦，惶恐不安，不得安乐；尊者，我问您此事，如何才能享用甘蔗？”

741.

741.

‘‘Pure tuvaṃ kammamakāsi attanā, manussabhūto purimāya jātiyā;

Ahañca taṃ etamatthaṃ vadāmi, sutvāna tvaṃ etamatthaṃ vijāna.

“往昔为人时，汝自造此业；我今演此事，谛听，你当明此理。”

742.

742.

‘‘Ucchuṃ tuvaṃ khādamāno payāto, puriso ca te piṭṭhito anvagacchi;

So ca taṃ paccāsanto kathesi, tassa tuvaṃ na kiñci ālapittha.

你吃着甘蔗前行，有个人在你身后跟随；他走近对你说话，你却对他一言不发。

743.

743.

‘‘So [Pg.242] ca taṃ abhaṇantaṃ ayāci, dehayya ucchunti ca taṃ avoca;

Tassa tuvaṃ piṭṭhito ucchuṃ adāsi, tassetaṃ kammassa ayaṃ vipāko.

他对不说话的你乞求，并对你说：“请给我甘蔗！”你从背后给了他甘蔗，这便是那业的果报。

744.

744.

‘‘Iṅgha tvaṃ gantvāna piṭṭhito gaṇheyyāsi, gahetvāna taṃ khādassu yāvadatthaṃ;

Teneva tvaṃ attamano bhavissasi, haṭṭho cudaggo ca pamodito cāti.

去吧，你从后面拿，拿到便可随心享用；如此你心必得满足，欢喜、雀跃、快乐。

745.

745.

‘‘Gantvāna so piṭṭhito aggahesi, gahetvāna taṃ khādi yāvadatthaṃ;

Teneva so attamano ahosi, haṭṭho cudaggo ca pamodito cā’’ti. –

他前去从后面拿，拿到便随心享用；由此他心满意足，欢喜、雀跃、快乐。

Vacanapaṭivacanagāthā petena therena ca vuttā.

此问答偈，由饿鬼与长老所说。

737-8. Tattha kissāti kīdisassa, kammassāti adhippāyo. Haññāmīti vihaññāmi vighātaṃ āpajjāmi. Vihaññāmīti vā vibādhiyāmi, visesato pīḷiyāmīti attho. Khajjāmīti khādiyāmi, asipattasadisehi nisitehi khādantehi viya ucchupattehi kantiyāmīti attho. Vāyamāmīti ucchuṃ khādituṃ vāyāmaṃ karomi. Parisakkāmīti payogaṃ karomi. Paribhuñjitunti ucchurasaṃ paribhuñjituṃ, ucchuṃ khāditunti attho. Chinnathāmoti chinnasaho upacchinnathāmo, parikkhīṇabaloti attho. Kapaṇoti dīno. Lālapāmīti dukkhena aṭṭito ativiya vilapāmi.

737-8. 其中“kissa”是指“怎样的”，“kammassa”是“业”的意思。“Haññāmi”意为“我受苦，遭受损害”。“Vihaññāmi”或指“我受折磨”，特别是“我受逼迫”之意。“Khajjāmi”意为“我被啃食”，犹如被剑叶般锋利的蔗叶切割。“Vāyamāmi”意为“我努力啃食甘蔗”。“Parisakkāmi”意为“我努力尝试”。“Paribhuñjituṃ”意为“享用甘蔗汁”，即“啃食甘蔗”。“Chinnathāmo”意为“力量被切断，精力耗尽”。“Kapaṇo”意为“可怜的”。“Lālapāmi”意为“我因痛苦而过度悲叹”。

739. Vighātoti vighātavā, vihatabalo vā. Paripatāmi chamāyanti ṭhātuṃ asakkonto bhūmiyaṃ papatāmi. Parivattāmīti paribbhamāmi. Vāricarovāti maccho viya. Ghammeti ghammasantatte thale.

739. “Vighāto”是指有苦恼，或是力量被摧毁的人。“Paripatāmi chamāyaṃ”意为“无法站立而倒在地上”。“Parivattāmi”意为“翻滚”。“Vāricarova”意为“像鱼一样”。“Ghammeti”意为“在被烈日炙烤的土地上”。

740-4. Santassitoti oṭṭhakaṇṭhatālūnaṃ sosappattiyā suṭṭhu tasito. Sātasukhanti sātabhūtaṃ sukhaṃ. Na vindeti na labhāmi. Tanti [Pg.243] tuvaṃ. Vijānāti vijānāhi. Payātoti gantuṃ āraddho. Anvagacchīti anubandhi. Paccāsantoti paccāsīsamāno. Tassetaṃ kammassāti ettha etanti nipātamattaṃ, tassa kammassāti attho. Piṭṭhito gaṇheyyāsīti attano piṭṭhipasseneva ucchuṃ gaṇheyyāsi. Pamoditoti pamudito.

740-4. “Santassito”意为“因嘴唇、喉咙、上颚干燥而非常干渴”。“Sātasukhaṃ”意为“愉悦的快乐”。“Na vindeti”意为“我无法获得”。“Taṃ”意为“你”。“Vijānāti”意为“应当知道”。“Payāto”意为“已经开始走了”。“Anvagacchī”意为“跟随着”。“Paccāsanto”意为“期待着”。“Tassetaṃ kammassa”意为“此处‘etaṃ’仅为助词，其意为‘那业的’”。“Piṭṭhito gaṇheyyāsi”意为“你应该从你的背后拿甘蔗”。“Pamodito”意为“欢喜”。

745. Gahetvāna taṃ khādi yāvadatthanti therena āṇattiniyāmena ucchuṃ gahetvā yathāruci khāditvā mahantaṃ ucchukalāpaṃ gahetvā therassa upanesi, thero taṃ anuggaṇhanto teneva taṃ ucchukalāpaṃ gāhāpetvā veḷuvanaṃ gantvā bhagavato adāsi, bhagavā bhikkhusaṅghena saddhiṃ taṃ paribhuñjitvā anumodanaṃ akāsi, peto pasannacitto vanditvā gato, tato paṭṭhāya yathāsukhaṃ ucchuṃ paribhuñji.

745. 他依照长老的指示，取了甘蔗，随心所欲地吃了，然后拿了一大捆甘蔗献给长老。长老为了摄受他，让他拿着那捆甘蔗，前往竹林(Veḷuvana)献给世尊。世尊与比丘僧团一起享用后，作了随喜。饿鬼心生欢喜，礼拜后离去。从那以后，他就随心所欲地享用甘蔗了。

So aparena samayena kālaṃ katvā tāvatiṃsesu uppajji. Sā panesā petassa pavatti manussaloke pākaṭā ahosi. Atha manussā satthāraṃ upasaṅkamitvā taṃ pavattiṃ pucchiṃsu. Satthā tesaṃ tamatthaṃ vitthārato kathetvā dhammaṃ desesi, taṃ sutvā manussā maccheramalato paṭiviratā ahesunti.

此后，他去世后投生到三十三天(Tāvatiṃsa)。而这个饿鬼的事迹在人间广为流传。于是人们去亲近导师，询问这件事。导师为他们详细讲述了此事，并开示佛法。听了之后，人们都远离了吝啬的污垢。

Ucchupetavatthuvaṇṇanā niṭṭhitā.

甘蔗饿鬼的故事释义终。

6. Kumārapetavatthuvaṇṇanā

6. 童子饿鬼的故事释义

Sāvatthi nāma nagaranti idaṃ satthā jetavane viharanto dve pete ārabbha kathesi. Sāvatthiyaṃ kira kosalarañño dve puttā pāsādikā paṭhamavaye ṭhitā yobbanamadamattā paradārakammaṃ katvā kālaṃ katvā parikhāpiṭṭhe petā hutvā nibbattiṃsu. Te rattiyaṃ bheravena saddena parideviṃsu. Manussā taṃ sutvā bhītatasitā ‘‘evaṃ kate idaṃ avamaṅgalaṃ vūpasammatī’’ti buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā taṃ pavattiṃ bhagavato ārocesuṃ. Bhagavā ‘‘upāsakā tassa saddassa savanena tumhākaṃ na koci antarāyo’’ti vatvā tassa kāraṇaṃ ācikkhitvā tesaṃ dhammaṃ desetuṃ –

“舍卫城(Sāvatthi)……”这是导师住在祇陀林(Jetavana)时，针对两个饿鬼所说的。据说在舍卫城，憍萨罗(Kosala)王的两个儿子容貌俊美，正值青春年华，因沉溺于青春的骄慢而行邪淫，死后转生为护城河边的饿鬼。他们在夜晚发出可怕的声音哀号。人们听到后，惊恐害怕，认为“这样做，这不祥之事就能平息”，于是向以佛陀为首的比丘僧团作大布施，并将此事禀告世尊。世尊说：“优婆塞们，听到这个声音，对你们没有什么危害。”然后讲述了其中的缘由，为他们开示佛法——

746.

746.

‘‘Sāvatthi [Pg.244] nāma nagaraṃ, himavantassa passato;

Tattha āsuṃ dve kumārā, rājaputtāti me sutaṃ.

“有名为舍卫城(Sāvatthi)者，邻近雪山(Himavanta)旁；我闻彼处有二童子，乃是王子之名传。”

747.

747.

‘‘Sammattā rajanīyesu, kāmassādābhinandino;

Paccuppannasukhe giddhā, na te passiṃsunāgataṃ.

“沉醉于可染之事，喜爱欲乐之味；贪着于眼前之乐，彼等不见未来。”

748.

748.

‘‘Te cutā ca manussattā, paralokaṃ ito gatā;

Tedha ghosentyadissantā, pubbe dukkaṭamattano.

“彼等人身已殒，从此世至他世；于此现声不现形，因昔所造恶作业。”

749.

749.

‘‘Bahūsu vata santesu, deyyadhamme upaṭṭhite;

Nāsakkhimhā ca attānaṃ, parittaṃ kātuṃ sukhāvahaṃ.

“可叹！当众多福田存在，当布施之物现前；我等竟未能为己，造作少许安乐因。”

750.

750.

‘‘Kiṃ tato pāpakaṃ assa, yaṃ no rājakulā cutā;

Upapannā pettivisayaṃ, khuppipāsasamappitā.

“有何比此更不幸？我等从王家命终，却生于饿鬼界中，为饥与渴所逼迫。”

751.

751.

‘‘Sāmino idha hutvāna, honti asāmino tahiṃ;

Bhamanti khuppipāsāya, manussā unnatonatā.

“于此曾为主人翁，于彼却成无主者；世人或升或沉沦，因饥与渴而漂泊。”

752.

752.

‘‘Etamādīnavaṃ ñatvā, issaramadasambhavaṃ;

Pahāya issaramadaṃ, bhave saggagato naro;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī’’ti – gāthā abhāsi;

“了知此由权势慢(issaramada)所生之过患，舍弃权势慢，人必生天界；智者身坏后，彼即生天上。”——世尊说了这些偈颂。

746. Tattha iti me sutanti na kevalaṃ attano ñāṇena diṭṭhameva, atha kho loke pākaṭabhāvena evaṃ mayā sutanti attho.

746. 此处“如是我闻”并非仅指凭自身智慧所见，而是指此事在世间广为人知，所以我如此听闻。

747. Kāmassādābhinandinoti kāmaguṇesu assādavasena abhinandanasīlā. Paccuppannasukhe giddhāti vattamānasukhamatte giddhā gathitā hutvā. Na te passiṃsunāgatanti duccaritaṃ pahāya sucaritaṃ caritvā anāgataṃ āyatiṃ devamanussesu laddhabbaṃ sukhaṃ te na cintesuṃ.

747. “喜爱欲乐之味”是指习惯于因五欲之味而欢喜。“贪着于眼前之乐”是指对当下的快乐贪婪执着。“彼等不见未来”是指他们没有想到，舍弃恶行、奉行善行后，未来在天界和人间能够获得的快乐。

748. Tedha ghosentyadissantāti te pubbe rājaputtabhūtā petā idha sāvatthiyā samīpe adissamānarūpā ghosenti kandanti. Kiṃ kandantīti āha ‘‘pubbe dukkaṭamattano’’ti.

748. “于此现声不现形”指那些前世是王子的饿鬼，在此舍卫城附近，以不可见的身形发出声音哭喊。他们哭喊什么呢？经中说“因昔所造恶作业(dukkaṭa)”。

749. Idāni [Pg.245] tesaṃ kandanassa kāraṇaṃ hetuto ca phalato ca vibhajitvā dassetuṃ ‘‘bahūsu vata santesū’’tiādi vuttaṃ.

749. 现在，为了从因和果两方面分别开示他们哭喊的原因，而说了“当众多福田存在”等偈。

Tattha bahūsu vata santesūti anekesu dakkhiṇeyyesu vijjamānesu. Deyyadhamme upaṭṭhiteti attano santake dātabbadeyyadhammepi samīpe ṭhite, labbhamāneti attho. Parittaṃ sukhāvahanti appamattakampi āyatiṃ sukhāvahaṃ puññaṃ katvā attānaṃ sotthiṃ nirupaddavaṃ kātuṃ nāsakkhimhā vatāti yojanā.

其中“当众多福田存在”是指有众多应受供养者存在。“当布施之物现前”是指自己拥有的、可布施的财物就在身边，可以获得。“未能为己，造作少许安乐因”的句义连接是：我们竟然未能通过造作哪怕少许能带来未来安乐的福德，来使自己获得安稳无灾。

750. Kiṃ tato pāpakaṃ assāti tato pāpakaṃ lāmakaṃ nāma kiṃ aññaṃ assa siyā. Yaṃ no rājakulā cutāti yena pāpakammena mayaṃ rājakulato cutā idha pettivisayaṃ upapannā petesu nibbattā khuppipāsasamappitā vicarāmāti attho.

750. “有何比此更不幸？”是指还有什么比这更不幸、更卑劣的呢？“我等从王家命终”是指因为那恶业，我们从王家死去，投生到此饿鬼界，在饿鬼中出生，为饥渴所逼迫而游荡。

751. Sāmino idha hutvānāti idha imasmiṃ loke yasmiṃyeva ṭhāne pubbe sāmino hutvā vicaranti, tahiṃ tasmiṃyeva ṭhāne honti assāmino. Manussā unnatonatāti manussakāle sāmino hutvā kālakatā kammavasena onatā bhamanti khuppipāsāya, passa saṃsārapakatinti dasseti.

751. “于此曾为主人翁”是指在此世间，就在他们以前曾是主人的地方，他们现在却成了无主之人。“世人或升或沉沦”是指在做人的时候曾是主人，死后因业力而堕落，为饥渴所迫而漂泊。此句显示了“轮回的本质”。

752. Etamādīnavaṃ ñatvā, issaramadasambhavanti etaṃ issariyamadavasena sambhūtaṃ apāyūpapattisaṅkhātaṃ ādīnavaṃ dosaṃ ñatvā pahāya issariyamadaṃ puññappasuto hutvā. Bhave saggagato naroti saggaṃ devalokaṃ gatoyeva bhaveyya.

752. “了知此由权势慢所生之过患”，即了知此由权势慢所生、名为堕于恶趣之过患；“舍弃权势慢”而勤修福德；“人必生天界”，即必生于天界。

Iti satthā tesaṃ petānaṃ pavattiṃ kathetvā tehi manussehi kataṃ dānaṃ tesaṃ petānaṃ uddisāpetvā sampattaparisāya ajjhāsayānurūpaṃ dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

如是，世尊讲述了那些饿鬼的来历，令那些人将所作的布施回向给那些饿鬼，并随顺与会大众的意乐而说法。此法义开示对大众饶有助益。

Kumārapetavatthuvaṇṇanā niṭṭhitā.

《童子饿鬼事》之释义终。

7. Rājaputtapetavatthuvaṇṇanā

7. 王子饿鬼事之释义

Pubbe [Pg.246] katānaṃ kammānanti idaṃ satthā jetavane viharanto rājaputtapetaṃ ārabbha kathesi. Tattha yo so atīte kitavassa nāma rañño putto atīte paccekabuddhe aparajjhitvā bahūni vassasahassāni niraye paccitvā tasseva kammassa vipākāvasesena petesu uppanno. So idha ‘‘rājaputtapeto’’ti adhippeto. Tassa vatthu heṭṭhā sāṇavāsipetavatthumhi vitthārato āgatameva, tasmā tattha vuttanayeneva gahetabbaṃ. Satthā hi tadā therena attano ñātipetānaṃ pavattiyā kathitāya ‘‘na kevalaṃ tava ñātakāyeva, atha kho tvampi ito anantarātīte attabhāve peto hutvā mahādukkhaṃ anubhavī’’ti vatvā tena yācito –

“往昔所造诸业”——此偈是世尊住于祇陀林时，就王子饿鬼而说。于此，过去有一位名叫基多婆(Kitava)的国王，其子曾冒犯辟支佛，于地狱中受苦数千年，后因该业之剩余果报而生为饿鬼。此处即指此“王子饿鬼”。其事已于下文《沙那瓦西饿鬼事》(Sāṇavāsipetavatthu)中详述，故应依彼处所述而解。当时，长老讲述了其亲族饿鬼之事，世尊告曰：“非但汝之亲族，汝于不久前的过去生亦曾为饿鬼，备受大苦。”长老闻后，即作祈请——

753.

753.

‘‘Pubbe katānaṃ kammānaṃ, vipāko mathaye manaṃ;

Rūpe sadde rase gandhe, phoṭṭhabbe ca manorame.

往昔所造之业，其异熟扰乱心意；于可爱之色、声、香、味、触。

754.

754.

‘‘Iccaṃ gītaṃ ratiṃ khiḍḍaṃ, anubhutvā anappakaṃ;

Uyyāne paricaritvā, pavisanto giribbajaṃ.

享受无量歌舞、爱乐与嬉戏；于园林中游乐后，进入王舍城。

755.

755.

‘‘Isiṃ sunettamaddakkhi, attadantaṃ samāhitaṃ;

Appicchaṃ hirisampannaṃ, uñche pattagate rataṃ.

我见善眼(Sunetta)仙人，彼已调伏，心已得定；少欲而具惭愧，乐于拾穗乞食。

756.

756.

‘‘Hatthikkhandhato oruyha, laddhā bhanteti cābravi;

Tassa pattaṃ gahetvāna, uccaṃ paggayha khattiyo.

从象背上下来，说道：“尊者，已得否？”；刹帝利取其钵，高高举起。

757.

757.

‘‘Thaṇḍile pattaṃ bhinditvā, hasamāno apakkami;

Rañño kitavassāhaṃ putto, kiṃ maṃ bhikkhu karissasi.

于空地摔破其钵，笑着离去；“我乃基多婆(Kitava)王之子，比丘，汝能奈我何？”

758.

758.

‘‘Tassa kammassa pharusassa, vipāko kaṭuko ahu;

Yaṃ rājaputto vedesi, nirayamhi samappito.

彼粗暴之业，果报甚苦涩；王子堕于地狱，感受其果。

759.

759.

‘‘Chaḷeva caturāsīti, vassāni nahutāni ca;

Bhusaṃ dukkhaṃ nigacchittho, niraye katakibbiso.

六个八万四千年，以及无数万年；因造作罪业，于地狱中备受剧苦。

760.

760.

‘‘Uttānopi [Pg.247] ca paccittha, nikujjo vāmadakkhiṇo;

Uddhaṃpādo ṭhito ceva, ciraṃ bālo apaccatha.

或仰卧，或俯卧，或左侧，或右侧；或倒立，或站立，愚者长久受煎熬。

761.

761.

‘‘Bahūni vassasahassāni, pūgāni nahutāni ca;

Bhusaṃ dukkhaṃ nigacchittho, niraye katakibbiso.

无数千年，无数万年；因造作罪业，于地狱中备受剧苦。

762.

762.

‘‘Etādisaṃ kho kaṭukaṃ, appaduṭṭhappadosinaṃ;

于无过、无嗔者，

Paccanti pāpakammantā, isimāsajja subbataṃ.

造恶业者因冒犯善行仙人而受煎熬。

763.

763.

‘‘So tattha bahuvassāni, vedayitvā bahuṃ dukhaṃ;

Khuppipāsahato nāma, peto āsi tato cuto.

彼于彼处多年，感受众多痛苦；从彼处死后，为饥渴所迫，成为饿鬼。

764.

764.

‘‘Etamādīnavaṃ ñatvā, issaramadasambhavaṃ;

Pahāya issaramadaṃ, nivātamanuvattaye.

了知此由权势慢所生之过患，应舍弃权势慢，奉行谦卑之道。

765.

765.

‘‘Diṭṭheva dhamme pāsaṃso, yo buddhesu sagāravo;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī’’ti. –

若人于诸佛恭敬，则于现法中受赞叹；身坏之后，有慧者彼将生于天界。

Idaṃ petavatthuṃ kathesi.

（世尊）宣说了此《饿鬼事》。

753. Tattha pubbe katānaṃ kammānaṃ, vipāko mathaye mananti purimāsu jātīsu katānaṃ akusalakammānaṃ phalaṃ uḷāraṃ hutvā uppajjamānaṃ andhabālānaṃ cittaṃ mathayeyya abhibhaveyya, paresaṃ anatthakaraṇamukhena attano atthaṃ uppādeyyāti adhippāyo.

753. 于此，“往昔所造诸业，其果报扰乱心意”是指：往昔诸生中所造不善业之果，以强大之势生起时，会扰乱、压服愚痴凡夫之心意。其意为：通过损害他人而达成自身之利益。

Idāni taṃ cittamathanaṃ visayena saddhiṃ dassetuṃ ‘‘rūpe sadde’’tiādi vuttaṃ. Tattha rūpeti rūpahetu, yathicchitassa manāpiyassa rūpārammaṇassa paṭilābhanimittanti attho. Saddetiādīsupi eseva nayo.

如今，为显示该心意之扰乱与所缘相关，故说“于色、于声”等。其中，“于色”即是“因色”，意为以获得所欲之可爱色所缘为目的。“于声”等亦同此理。

754. Evaṃ sādhāraṇato vuttamatthaṃ asādhāraṇato niyametvā dassento ‘‘naccaṃ gīta’’ntiādimāha. Tattha ratinti kāmaratiṃ. Khiḍḍanti sahāyakādīhi keḷiṃ. Giribbajanti rājagahaṃ.

754. 如是，为将共通所述之义，限定于不共之义而显示，故说“歌舞”等。其中，“爱乐”指欲乐；“嬉戏”指与同伴等玩乐；“山城(Giribbaja)”指王舍城。

755. Isinti [Pg.248] asekkhānaṃ sīlakkhandhādīnaṃ esanaṭṭhena isiṃ. Sunettanti evaṃnāmakaṃ paccekabuddhaṃ. Attadantanti uttamena damathena damitacittaṃ. Samāhitanti arahattaphalasamādhinā samāhitaṃ. Uñche pattagate ratanti uñchena bhikkhācārena laddhe pattagate pattapariyāpanne āhāre rataṃ santuṭṭhaṃ.

755. “仙人(isi)”：因寻求无学之戒蕴等，故为仙人。“善眼(Sunetta)”：指名为善眼之辟支佛。“已调伏(attadanta)”：指以最上之调伏而调伏其心。“已得定(samāhita)”：指以阿罗汉果定而得等持。“乐于拾穗乞食(uñche pattagate rataṃ)”：指乐于、满足于通过拾穗乞食所得、已入钵中之食。

756. Laddhā, bhanteti cābravīti ‘‘api, bhante, bhikkhā laddhā’’ti vissāsajananatthaṃ kathesi. Uccaṃ paggayhāti uccataraṃ katvā pattaṃ ukkhipitvā.

756. “尊者，已得”：此乃为建立信任而说：“尊者，乞食已得否？”“高高举起”：指将钵举得更高。

757. Thaṇḍile pattaṃ bhinditvāti kharakaṭhine bhūmippadese khipanto pattaṃ bhinditvā. Apakkamīti thokaṃ apasakki. Apasakkanto ca ‘‘akāraṇeneva andhabālo mahantaṃ anatthaṃ attano akāsī’’ti karuṇāyanavasena olokentaṃ paccekabuddhaṃ rājaputto āha ‘‘rañño kitavassāhaṃ putto, kiṃ maṃ bhikkhu karissasī’’ti.

757. “于空地摔破其钵”：指将钵扔于坚硬粗糙之地面而摔破。“离去”：指稍微退开。当他退开时，辟支佛以悲悯心看着他，心想：“此愚痴凡夫无故为自己造成巨大损害。”王子对辟支佛说：“我乃基多婆(Kitava)王之子，比丘，汝能奈我何？”

758. Pharusassāti dāruṇassa. Kaṭukoti aniṭṭho. Yanti yaṃ vipākaṃ. Samappitoti allīno.

758. “粗暴”：即严酷。“苦涩”：即不悦意。“其”：指其果报。“堕于”：指陷入。

759. Chaḷeva caturāsīti, vassāni nahutāni cāti uttāno nipanno caturāsītivassasahassāni, nikujjo, vāmapassena, dakkhiṇapassena, uddhaṃpādo, olambiko, yathāṭhito cāti evaṃ cha caturāsītisahassāni vassāni honti. Tenāha –

759. “六个八万四千年及无数万年”：即仰卧八万四千年，俯卧、左侧卧、右侧卧、倒立、悬挂、站立，如是为六个八万四千年。故说——

760.

760.

‘‘Uttānopi ca paccittha, nikujjo vāmadakkhiṇo;

Uddhaṃpādo ṭhito ceva, ciraṃ bālo apaccathā’’ti.

或仰卧，或俯卧，或左侧，或右侧；或倒立，或站立，愚者长久受煎熬。

Tāni pana vassāni yasmā anekāni nahutāni honti, tasmā vuttaṃ ‘‘nahutānī’’ti. Bhusaṃ dukkhaṃ nigacchitthoti ativiya dukkhaṃ pāpuṇi.

又，因彼岁月有无量万之多，故说“无数万”。“备受剧苦”：指遭受了极其剧烈之苦。

761. Pūgānīti vassasamūhe, idha purimagāthāya ca accantasaṃyoge upayogavacanaṃ daṭṭhabbaṃ.

761. “众”：指年岁之众。于此及前偈中，当知此为表示时间连续之用法。

762. Etādisanti evarūpaṃ. Kaṭukanti atidukkhaṃ, bhāvanapaṃsakaniddesoyaṃ ‘‘ekamantaṃ nisīdī’’tiādīsu viya. Appaduṭṭhappadosinaṃ isiṃ subbataṃ āsajja āsādetvā pāpakammantā puggalā evarūpaṃ kaṭukaṃ ativiya dukkhaṃ paccantīti yojanā.

762. “如此”：即这样。“苦涩”：即极其痛苦；此处为状态中性词之用法，如“坐于一旁”等。句构为：造作恶业之人，因攻击、冒犯无过、无嗔、善行之仙人，而遭受如此剧烈、极度之痛苦。

763. Soti [Pg.249] so rājaputtapeto. Tatthāti niraye. Vedayitvāti anubhavitvā. Nāmāti byattapākaṭabhāvena. Tato cutoti nirayato cuto. Sesaṃ vuttanayameva.

763. “彼”：指彼王子饿鬼。“于彼处”：指于地狱中。“感受”：指经历。“诚然(nāma)”：指其事昭然。“从彼处死”：指从地狱死去。其余如前所说。

Evaṃ bhagavā rājaputtapetakathāya tattha sannipatitaṃ mahājanaṃ saṃvejetvā upari saccāni pakāsesi. Saccapariyosāne bahū sotāpattiphalādīni sampāpuṇiṃsūti.

如是，世尊以王子饿鬼事，令集于彼处之大众生起悚惧之心，并进而开示诸圣谛。开示诸谛结束时，许多人证得须陀洹果等。

Rājaputtapetavatthuvaṇṇanā niṭṭhitā.

《王子饿鬼事》之释义终。

8. Gūthakhādakapetavatthuvaṇṇanā

8. 食粪饿鬼事之释义

Gūthakūpato uggantvāti idaṃ satthari jetavane viharante ekaṃ gūthakhādakapetaṃ ārambha vuttaṃ. Sāvatthiyā kira avidūre aññatarasmiṃ gāmake eko kuṭumbiko attano kulūpakaṃ bhikkhuṃ uddissa vihāraṃ kāresi. Tattha nānājanapadato bhikkhū āgantvā paṭivasiṃsu. Te disvā manussā pasannacittā paṇītena paccayena upaṭṭhahiṃsu. Kulūpako bhikkhu taṃ asahamāno issāpakato hutvā tesaṃ bhikkhūnaṃ dosaṃ vadanto kuṭumbikaṃ ujjhāpesi. Kuṭumbiko te bhikkhū kulūpakañca paribhavanto paribhāsi. Atha kulūpako kālaṃ katvā tasmiṃyeva vihāre vaccakuṭiyaṃ peto hutvā nibbatti, kuṭumbiko pana kālaṃ katvā tasseva upari peto hutvā nibbatti. Athāyasmā mahāmoggallāno taṃ disvā pucchanto –

“从粪坑爬出”一事，是世尊住在祇陀林时，就一食粪饿鬼而说。据说在舍卫城(Sāvatthī)附近某村，一位居士为他亲近的比丘建造了一座精舍。各地比丘前来居住。人们见到他们，心生欢喜，以上好资具供养。那位亲近的比丘不堪忍受，心生嫉妒，说那些比丘的过失，向居士进谗言。居士便轻视、辱骂那些比丘和那位亲近的比丘。后来，那位亲近的比丘死后，投生为那座精舍厕所里的饿鬼；而那位居士死后，则投生为在他之上的饿鬼。之后，具寿大目犍连见到此事，便问道——

766.

766.

‘‘Gūthakūpato uggantvā, ko na dīno patiṭṭhasi;

Nissaṃsayaṃ pāpakammanto, kiṃ nu saddahase tuva’’nti. –

“从粪坑爬出，你是谁，悲惨地站着？你无疑造了恶业，你曾相信什么？”

Gāthamāha. Taṃ sutvā peto –

（目犍连）说了此偈。听后，饿鬼说——

767.

767.

‘‘Ahaṃ bhadante petomhi, duggato yamalokiko;

Pāpakammaṃ karitvāna, petalokaṃ ito gato’’ti. –

“尊者，我是饿鬼，是堕入苦趣的阎魔界众生；因造作恶业，从此来到饿鬼界。”

Gāthāya [Pg.250] attānaṃ ācikkhi. Atha naṃ thero –

于是长老对他（说）——

768.

768.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, idaṃ dukkhaṃ nigacchasī’’ti. –

“你以身、语、意造作了什么恶作？由于何种业报，你遭受此苦？”

Gāthāya tena katakammaṃ pucchi. So peto –

（长老）以偈颂询问他所造的业。那个饿鬼（答道）——

769.

769.

‘‘Ahu āvāsiko mayhaṃ, issukī kulamaccharī;

Ajjhāsito mayhaṃ ghare, kadariyo paribhāsako.

“我曾有一位住寺者，他嫉妒、对护法之家悭吝；他执着于我家，是个悭吝、好辱骂他人者。

770.

770.

‘‘Tassāhaṃ vacanaṃ sutvā, bhikkhavo paribhāsisaṃ;

Tassakammavipākena, petalokaṃ ito gato’’ti. –

“我听了他的话，辱骂了比丘们；由于那业的异熟，我从这里来到饿鬼界。”

Dvīhi gāthāhi attanā katakammaṃ kathesi.

他以两首偈颂讲述了自己所造的业。

769. Tattha ahu āvāsiko mayhanti mayhaṃ āvāse mayā katavihāre eko bhikkhu āvāsiko nibaddhavasanako ahosi. Ajjhāsito mayhaṃ ghareti kulūpakabhāvena mama gehe taṇhābhinivesavasena abhiniviṭṭho.

769. 此中，“我曾有一位住寺者”意指：在我建造的精舍里，有一位比丘是常住者。“执着于我家”意指：他作为亲近者，因贪爱与执着而依恋于我家。

770. Tassāti tassa kulūpakabhikkhussa. Bhikkhavoti bhikkhū. Paribhāsisanti akkosiṃ. Petalokaṃ ito gatoti iminā ākārena petayoniṃ upagato petabhūto.

770. “他的”是指那位亲近的比丘。“比丘们”是指众比丘。“我辱骂了”是指我责骂了。“从这里来到饿鬼界”是指以这种方式投生到饿鬼道，成为饿鬼。

Taṃ sutvā thero itarassa gatiṃ pucchanto –

听了这话，长老询问另一位的去向——

771.

771.

‘‘Amitto mittavaṇṇena, yo te āsi kulūpako;

Kāyassa bhedā duppañño, kiṃ nu pecca gatiṃ gato’’ti. –

“以朋友之貌的敌人，他曾是你的亲近者；愚者身坏命终后，死后去了哪里？”

Gāthamāha. Tattha mittavaṇṇenāti mittapaṭirūpena mittapaṭirūpatāya.

（长老）说了此偈。此中，“以朋友之貌”意指：以朋友的形象，作为伪友。

Puna peto therassa tamatthaṃ ācikkhanto –

那饿鬼再次向长老说明那件事——

772.

772.

‘‘Tassevāhaṃ pāpakammassa, sīse tiṭṭhāmi matthake;

So ca paravisayaṃ patto, mameva paricārako.

“我就站在这恶业者的头上，在他的头顶；他已落入他界，成为我的侍者。

773.

773.

‘‘Yaṃ [Pg.251] bhadante hadantaññe, etaṃ me hoti bhojanaṃ;

Ahañca kho yaṃ hadāmi, etaṃ so upajīvatī’’ti. – gāthādvayamāha;

“尊者，其他人所排泄的，那是我的食物；而我所排泄的，他以此维生。”（饿鬼）说了两首偈颂。

772. Tattha tassevāti tasseva mayhaṃ pubbe kulūpakabhikkhubhūtassa petassa. Pāpakammassāti pāpasamācārassa. Sīse tiṭṭhāmi matthaketi sīse tiṭṭhāmi, tiṭṭhanto ca matthake eva tiṭṭhāmi, na sīsappamāṇe ākāseti attho. Paravisayaṃ pattoti manussalokaṃ upādāya paravisayabhūtaṃ pettivisayaṃ patto. Mamevāti mayhaṃ eva paricārako ahosīti vacanaseso.

772. 此中，“这恶业者”意指：那个先前曾是我亲近比丘的饿鬼。“恶业者”意指：行为邪恶者。“我站在头上，在他的头顶”意指：我站在他的头上，而且是站在头顶上，不是在头顶上方的空间，此为义。“落入他界”意指：相对于人界，他已到达属于他界的饿鬼界。“成为我的侍者”意指：他曾是我的侍者，此为省略之语。

773. Yaṃ bhadante hadantaññeti bhadante, ayya mahāmoggalāna, tassaṃ vaccakuṭiyaṃ yaṃ aññe uhadanti vaccaṃ ossajanti. Etaṃ me hoti bhojananti etaṃ vaccaṃ mayhaṃ divase divase bhojanaṃ hoti. Yaṃ hadāmīti taṃ pana vaccaṃ khāditvā yampahaṃ vaccaṃ karomi. Etaṃ so upajīvatīti etaṃ mama vaccaṃ so kulūpakapeto divase divase khādanavasena upajīvati, attabhāvaṃ yāpetīti attho.

773. “尊者，其他人所排泄的”意指：尊者，大目犍连圣者，在那间厕所里，其他人所排泄、弃置的粪便。“那是我的食物”意指：那粪便日日是我的食物。“我所排泄的”意指：我吃了那粪便后所排泄的粪便。“他以此维生”意指：那个亲近比丘变的饿鬼，日日以吃我的粪便维生，维持其自体，此为义。

Tesu kuṭumbiko pesale bhikkhū ‘‘evaṃ āhāraparibhogato varaṃ tumhākaṃ gūthakhādana’’nti akkosi. Kulūpako pana kuṭumbikampi tathāvacane samādapetvā sayaṃ tathā akkosi, tenassa tatopi paṭikuṭṭhatarā jīvikā ahosi. Āyasmā mahāmoggallāno taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā upavāde ādīnavaṃ dassetvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

其中，那位居士辱骂贤善的比丘们说：“你们这样享用食物，还不如去吃粪。”而那位亲近的比丘，不仅教唆居士也这么说，自己也如此辱骂，因此他（来世）的生计比那（居士）更为卑劣。具寿大目犍连将此事禀告世尊。世尊以此事为缘起，开示了毁谤的过患，并为与会大众说法。那次说法对大众饶有助益。

Gūthakhādakapetavatthuvaṇṇanā niṭṭhitā.

食粪饿鬼事释义终。

9. Gūthakhādakapetivatthuvaṇṇanā

9. 食粪女饿鬼事释义

774-81. Gūthakūpato [Pg.252] uggantvāti idaṃ satthari jetavane viharante aññataraṃ gūthakhādakapetiṃ ārabbha vuttaṃ. Tassā vatthu anantaravatthusadisaṃ. Tattha upāsakena vihāro kāritoti upāsakassa vasena āgataṃ, idha pana upāsikāyāti ayameva viseso. Sesaṃ vatthusmiṃ gāthāsu ca apubbaṃ natthi.

774-81. “从粪坑爬出”一事，是世尊住在祇陀林时，就某位食粪女饿鬼而说。她的故事与前一事相似。其中，（前一事）是关于优婆塞的，说“由优婆塞建造精舍”；而此处则是关于优婆夷，这便是区别。其余故事和偈颂中，并无新事。

Gūthakhādakapetivatthuvaṇṇānā niṭṭhitā.

食粪女饿鬼事释义终。

10. Gaṇapetavatthuvaṇṇanā

10. 众饿鬼事释义

Naggā dubbaṇṇarūpātthāti idaṃ satthari jetavane viharante sambahule pete ārabbha vuttaṃ. Sāvatthiyaṃ kira sambahulā manussā gaṇabhūtā assaddhā appasannā maccheramalapariyuṭṭhitacittā dānādisucaritavimukhā hutvā ciraṃ jīvitvā kāyassa bhedā nagarassa samīpe petayoniyaṃ nibbattiṃsu. Athekadivasaṃ āyasmā mahāmoggallāno sāvatthiyaṃ piṇḍāya gacchanto antarāmagge pete disvā –

“裸体、形色丑陋”一事，是世尊住在祇陀林时，就众多饿鬼而说。据说在舍卫城(Sāvatthī)，许多人结成一伙，无信、不净信，内心为悭吝之垢所缠，背离布施等善行，长久活命后，身坏命终，在城附近投生于饿鬼道。一日，具寿大目犍连在舍卫城乞食途中，见到那些饿鬼——

782.

782.

‘‘Naggā dubbaṇarūpāttha, kisā dhamanisanthatā;

Upphāsulikā kisikā, ke nu tumhettha mārisā’’ti. –

“你们裸体，形色丑陋，瘦弱且青筋暴露；肋骨凸显，身体羸弱，贤友们，你们是谁？”

Gāthāya pucchi. Tattha dubbaṇṇarūpātthāti dubbaṇṇasarīrā hotha. Ke nu tumhetthāti tumhe ke nu nāma bhavatha. Mārisāti te attano sāruppavasena ālapati.

（长老）以偈颂问道。此中，“形色丑陋”意指：你们是丑陋的身躯。“你们是谁”意指：你们究竟是谁。“贤友”是（长老）以适合他们的方式对他们的称呼。

Taṃ sutvā petā –

听闻此言，众饿鬼——

783.

783.

‘‘Mayaṃ bhadante petamhā, duggatā yamalokikā;

Pāpakammaṃ karitvāna, petalokaṃ ito gatā’’ti. –

“尊者，我等是饿鬼，是堕入苦趣的阎魔界众生；因造作恶业，从此来到饿鬼界。”

Gāthāya attano petabhāvaṃ pakāsetvā puna therena –

（他们）以偈颂说明自己是饿鬼后，长老又——

784.

784.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissakammavipākena, petalokaṃ ito gatā’’ti. –

“你们以身、语、意造作了什么恶作？由于何种业报，从此来到饿鬼界？”

Gāthāya katakammaṃ pucchitā –

（他们）被以偈颂问及所造之业后（答道）——

785.

785.

‘‘Anāvaṭesu [Pg.253] titthesu, vicinimhaddhamāsakaṃ;

Santesu deyyadhammesu, dīpaṃ nākamha attano.

“在敞开的渡口，我们只寻求半分摩沙迦；虽有可布施之物，我们却未为自己作归依处。

786.

786.

‘‘Nadiṃ upema tasitā, rittakā parivattati;

Chāyaṃ upema uṇhesu, ātapo parivattati.

“我们口渴时走向河流，河却变空；我们炎热时走向树荫，荫却变日晒。

787.

787.

‘‘Aggivaṇṇo ca no vāto, ḍahanto upavāyati;

Etañca bhante arahāma, aññañca pāpakaṃ tato.

“火色之风吹拂我等，焚烧着我们；尊者，我们应得此报，以及比此更恶的报应。

788.

788.

‘‘Api yojanāni gacchāma, chātā āhāragedhino;

Aladdhāva nivattāma, aho no appapuññatā.

“我们行经数由旬，饥饿而贪求食物；却一无所获地返回，啊，我等福薄！

789.

789.

‘‘Chātā pamucchitā bhantā, bhūmiyaṃ paṭisumbhitā;

Uttānā paṭikirāma, avakujjā patāmase.

“饥饿、昏厥、疲惫不堪，我们倒在地上；时而仰面倒下，时而俯身仆倒。

790.

790.

‘‘Te ca tattheva patitā, bhūmiyaṃ paṭisumbhitā;

Uraṃ sīsañca ghaṭṭema, aho no appapuññatā.

“我们倒在那里，摔在地上；撞击着自己的胸膛和头颅，啊，我等福薄！

791.

791.

‘‘Etañca bhante arahāma, aññañca pāpakaṃ tato;

Santesu deyyadhammesu, dīpaṃ nākamha attano.

“尊者，我们应得此报，以及比此更恶的报应；在有可施之法时，我们却未能为自己作洲渚。”

792.

792.

‘‘Te hi nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Vadaññū sīlasampannā, kāhāma kusalaṃ bahu’’nti. –

“我们若能从此处离去，获得人身，将成为慷慨、具戒之人，广行善业。”

Attanā katakammaṃ kathesuṃ.

他们讲述了自己所造之业。

788. Tattha api yojanāni gacchāmāti anekānipi yojanāni gacchāma. Kathaṃ? Chātā āhāragedhinoti, cirakālaṃ jighacchāya jighacchitā āhāre giddhā abhigijjhantā hutvā, evaṃ gantvāpi kiñci āhāraṃ aladdhāyeva nivattāma. Appapuññatāti apuññatā akatakalyāṇatā.

788. 此处，“我们行经数由旬”是指我们行经了许多由旬。为何？因为我们是饥饿的觅食者——长期为饥饿所折磨，贪求食物而极度渴望，即使这样走了，却什么食物都没得到就返回了。少福德是指没有福德，没有行善业。

789. Uttānā [Pg.254] paṭikirāmāti kadāci uttānā hutvā vikiriyamānaṅgapaccaṅgā viya vattāma. Avakujjā patāmaseti kadāci avakujjā hutvā patāma.

789. “我们仰卧着挣扎”是指有时仰卧着，肢体散乱般地躺着。“或俯身倒下”是指有时俯身倒下。

790. Te cāti te mayaṃ. Uraṃ sīsañca ghaṭṭemāti avakujjā hutvā patitā uṭṭhātuṃ asakkontā vedhantā vedanāppattā attano attano uraṃ sīsañca paṭighaṃsāma. Sesaṃ heṭṭhā vuttanayameva.

790. “他们”是指我们。“我们撞击着胸部和头部”是指俯身倒下后无法起身，颤抖着，感受着痛苦，各自撞击自己的胸部和头部。其余部分如前文所述。

Thero taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Taṃ sutvā mahājano maccheramalaṃ pahāya dānādisucaritanirato ahosīti.

长老将此事禀告世尊。世尊以此事为缘起，对在场的会众宣说正法。大众听闻后，舍弃了悭吝之垢，乐于布施等善行。

Gaṇapetavatthuvaṇṇanā niṭṭhitā.

众饿鬼事释义终。

11. Pāṭaliputtapetavatthuvaṇṇanā

11. 华氏城饿鬼事释义

Diṭṭhā tayā nirayā tiracchānayonīti idaṃ satthari jetavane viharante aññataraṃ vimānapetaṃ ārabbha vuttaṃ. Sāvatthivāsino kira pāṭaliputtavāsino ca bahū vāṇijā nāvāya suvaṇṇabhūmiṃ agamiṃsu. Tattheko upāsako ābādhiko mātugāme paṭibaddhacitto kālamakāsi. So katakusalopi devalokaṃ anupapajjitvā itthiyā paṭibaddhacittatāya samuddamajjhe vimānapeto hutvā nibbatti. Yassaṃ pana so paṭibaddhacitto, sā itthī suvaṇṇabhūmigāminiṃ nāvaṃ abhiruyha gacchati. Atha kho so peto taṃ itthiṃ gahetukāmo nāvāya gamanaṃ uparundhi. Atha vāṇijā ‘‘kena nu kho kāraṇena ayaṃ nāvā na gacchatī’’ti vīmaṃsantā kāḷakaṇṇisalākaṃ vicāresuṃ. Amanussiddhiyā yāvatatiyaṃ tassā eva itthiyā pāpuṇi, yassaṃ so paṭibaddhacitto. Taṃ disvā vāṇijā veḷukalāpaṃ samudde otāretvā tassa upari taṃ itthiṃ otāresuṃ. Itthiyā otāritamattāya nāvā vegena suvaṇṇabhūmiṃ abhimukhā pāyāsi. Amanusso taṃ itthiṃ attano vimānaṃ āropetvā tāya saddhiṃ abhirami.

“你已见过地狱与畜生道吗？”此乃世尊住于祇陀林(Jetavana)时，就某位天宫饿鬼所说。据说，舍卫城(Sāvatthī)和华氏城(Pāṭaliputta)的许多商人乘船前往金地(Suvaṇṇabhūmi)。当时有一位生病的优婆塞(upāsaka)，因对一女子心生执着而命终。他虽曾行善，却因对那女子心怀执着，未能生于天界，而是在海中生成为天宫饿鬼。他所执着的那位女子，正搭乘前往金地的船。于是那饿鬼想得到那女子，便阻止船只前行。商人们思量：“此船为何不能前行？”便以不祥者(kāḷakaṇṇī)之签探查。因非人之力，不祥者之签连续三次都指向那被饿鬼执着的女子。商人们见此，便将一捆竹子放入海中，让那女子站于其上。女子刚一离船，船便快速向金地驶去。那非人将女子带到自己的天宫，与她一同享乐。

Sā [Pg.255] ekaṃ saṃvaccharaṃ atikkamitvā nibbinnarūpā taṃ petaṃ yācantī āha – ‘‘ahaṃ idha vasantī mayhaṃ samparāyikaṃ atthaṃ kātuṃ na labhāmi, sādhu, mārisa, maṃ pāṭaliputtameva nehī’’ti. So tāya yācito –

她过了一年后，心生厌离，向那饿鬼请求道：“我住在此处，无法为自己的来世造福。贤友，请带我回华氏城吧。”他被她如此恳求——

793.

793.

‘‘Diṭṭhā tayā nirayā tiracchānayoni, petā asurā athavāpi mānusā devā;

Sayamaddasa kammavipākamattano, nessāmi taṃ pāṭaliputtamakkhataṃ;

Tattha gantvā kusalaṃ karohi kamma’’nti. –

“你已见过地狱、畜生道、饿鬼、阿修罗，以及人与天；你已亲见自身业报；我将带你安然无恙地回到华氏城；你到那里后，当行诸善业。”

Gāthamāha. Tattha diṭṭhā tayā nirayāti ekacce paccekanirayāpi tayā diṭṭhā. Tiracchānayonīti mahānubhāvā nāgasupaṇṇāditiracchānāpi diṭṭhā tayāti yojanā. Petāti khuppipāsādibhedā petā. Asurāti kālakañcikādibhedā asurā. Devāti ekacce cātumahārājikā devā. So kira attano ānubhāvena antarantarā taṃ gahetvā paccekanirayādike dassento vicarati, tena evamāha. Sayamaddasa kammavipākamattanoti nirayādike visesato gantvā passantī sayameva attanā katakammānaṃ vipākaṃ paccakkhato addasa adakkhi. Nessāmi taṃ pāṭaliputtamakkhatanti idānāhaṃ taṃ akkhataṃ kenaci aparikkhataṃ manussarūpeneva pāṭaliputtaṃ nayissāmi. Tvaṃ pana tattha gantvā kusalaṃ karohi kammaṃ, kammavipākassa paccakkhato diṭṭhattā yuttapayuttā puññaniratā hohīti attho.

（他）说了偈颂。其中，“你已见地狱”是指一些单独的地狱也被你见到了。“畜生道”是指有大威力的龙、金翅鸟等畜生也被你见到了，应如是理解。“饿鬼”是指受饥渴等折磨的各种饿鬼。“阿修罗”是指黑甘肢咖(Kālakañcikā)等各种阿修罗。“天”是指一些四大王天(Cātumahārājikā)的天众。据说他凭借自身的神通力，时常带着她去观看那些单独的地狱等处，因此这么说。“你已亲见自身业报”是指她亲自去到地狱等地，亲眼看见自己所造之业的果报。“我将带你安然无恙地回到华氏城”是指现在我要以完好无损的人形带你到华氏城。“你到那里后，当行诸善业”，其意为：因你已亲见业报，故应勤勉行善，乐于积福。

Atha sā itthī tassa vacanaṃ sutvā attamanā –

那女子听了他的话，心生欢喜——

794.

794.

‘‘Atthakāmosi me yakkha, hitakāmosi devate;

Karomi tuyhaṃ vacanaṃ, tvaṃsi ācariyo mama.

“夜叉(yakkha)，你为我求利益，天神，你为我求安乐；我将遵从你的话，你是我之导师。”

795.

795.

‘‘Diṭṭhā mayā nirayā tiracchānayoni, petā asurā athavāpi mānusā devā;

Sayamaddasaṃ kammavipākamattano, kāhāmi puññāni anappakānī’’ti. –

“我已见过地狱、畜生道、饿鬼、阿修罗，以及人与天；我已亲见自身业报，我将广行无量福德。”

Gāthamāha.

（她）说了偈颂。

Atha [Pg.256] so peto taṃ itthiṃ gahetvā ākāsena gantvā pāṭaliputtanagarassa majjhe ṭhapetvā pakkāmi. Athassā ñātimittādayo taṃ disvā ‘‘mayaṃ pubbe samudde pakkhittā matāti assumha. Sā ayaṃ diṭṭhā vata, bho, sotthinā āgatā’’ti abhinandamānā samāgantvā tassā pavattiṃ pucchiṃsu. Sā tesaṃ ādito paṭṭhāya attanā diṭṭhaṃ anubhūtañca sabbaṃ kathesi. Sāvatthivāsinopi kho te vāṇijā anukkamena sāvatthiṃ upagatakāle satthu santikaṃ upasaṅkamitvā vanditvā ekamantaṃ nisinnā taṃ pavattiṃ bhagavato ārocesuṃ. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā catunnaṃ parisānaṃ dhammaṃ desesi. Taṃ sutvā mahājano saṃvegajāto dānādikusaladhammanirato ahosīti.

其后，那饿鬼抓住那女子，乘空而去，将她放在华氏城中央后离去。她的亲友等看见她，欢喜地说：“我们先前听说她已被投入海中死了。啊，各位，看啊，她竟平安回来了！”于是大家聚集过来，询问她的经历。她便从头开始，将自己亲眼所见和亲身经历的一切都告诉了他们。那些舍卫城的商人们也次第回到舍卫城，来到世尊跟前，顶礼后坐于一旁，将此事禀告世尊。世尊便以此事为缘起，为四众开示正法。众人听闻后，心生悚惧，乐于布施等善法。

Pāṭaliputtapetavatthuvaṇṇanā niṭṭhitā.

华氏城饿鬼事释义终。

12. Ambavanapetavatthuvaṇṇanā

12. 芒果园饿鬼事释义

Ayañca te pokkharaṇī surammāti idaṃ satthari sāvatthiyaṃ viharante ambapetaṃ ārabbha vuttaṃ. Sāvatthiyaṃ kira aññataro gahapati parikkhīṇabhogo ahosi. Tassa bhariyā kālamakāsi, ekā dhītāyeva hoti. So taṃ attano mittassa gehe ṭhapetvā iṇavasena gahitena kahāpaṇasatena bhaṇḍaṃ gahetvā satthena saddhiṃ vaṇijjāya gato, na cireneva mūlena saha udayabhūtāni pañca kahāpaṇasatāni labhitvā satthena saha paṭinivatti. Antarāmagge corā pariyuṭṭhāya satthaṃ pāpuṇiṃsu, satthikā ito cito ca palāyiṃsu. So pana gahapati aññatarasmiṃ gacche kahāpaṇe nikkhipitvā avidūre nilīyi. Corā taṃ gahetvā jīvitā voropesuṃ. So dhanalobhena tattheva peto hutvā nibbatti.

“此池塘于你甚为美妙”，此乃世尊住于舍卫城时，就芒果饿鬼所说。据说，舍卫城有一位家主，家财耗尽。其妻已故，仅有一女。他将女儿安置在朋友家中，用借来的一百嘎哈巴那(kahāpaṇa)购货，随商队前去经商。不久，连本带利共获五百嘎哈巴那，便随商队返回。途中，强盗包围袭击了商队，商队众人四散奔逃。那位家主将嘎哈巴那藏于一灌木丛中，自己躲在不远处。强盗抓住他后，夺其性命。他因贪恋钱财，就在那里投生为饿鬼。

Vāṇijā sāvatthiṃ gantvā tassa dhītuyā taṃ pavattiṃ ārocesuṃ. Sā pitu maraṇena ājīvikābhayena ca ativiya sañjātadomanassā bāḷhaṃ paridevi. Atha naṃ so pitu sahāyo kuṭumbiko ‘‘yathā nāma kulālabhājanaṃ sabbaṃ bhedanapariyantaṃ, evameva sattānaṃ jīvitaṃ bhedanapariyantaṃ. Maraṇaṃ [Pg.257] nāma sabbasādhāraṇaṃ appaṭikārañca, tasmā mā tvaṃ pitari atibāḷhaṃ soci, mā paridevi, ahaṃ te pitā, tvaṃ mayhaṃ dhītā, ahaṃ tava pitu kiccaṃ karomi, tvaṃ pituno gehe viya imasmiṃ gehe avimanā abhiramassū’’ti vatvā samassāsesi. Sā tassa vacanena paṭippassaddhasokā pitari viya tasmiṃ sañjātagāravabahumānā attano kapaṇabhāvena tassa veyyāvaccakārinī hutvā vattamānā pitaraṃ uddissa matakiccaṃ kātukāmā yāguṃ pacitvā manosilāvaṇṇāni suparipakkāni madhurāni ambaphalāni kaṃsapātiyaṃ ṭhapetvā yāguṃ ambaphalāni ca dāsiyā gāhāpetvā vihāraṃ gantvā satthāraṃ vanditvā evamāha – ‘‘bhagavā mayhaṃ dakkhiṇāya paṭiggahaṇena anuggahaṃ karothā’’ti. Satthā mahākaruṇāya sañcoditamānaso tassā manorathaṃ pūrento nisajjākāraṃ dassesi. Sā haṭṭhatuṭṭhā paññattavarabuddhāsane attanā upanītaṃ suvisuddhavatthaṃ attharitvā adāsi, nisīdi bhagavā paññatte āsane.

商人们到舍卫城(Sāvatthī)后，将此事告诉了他的女儿。她因父亲去世和生计之忧而极度忧伤，放声痛哭。这时，她父亲的一位家主朋友安慰她说：“就像陶器终将破碎，众生的生命也终将消亡。死亡是众生所共有的，且无法避免。所以，你不要为父亲过度悲伤，不要哭泣。我就是你的父亲，你就是我的女儿。我会履行你父亲的职责，你可以像在自己父亲家里一样，在这个家里无忧无虑地生活。”听了这番话，她的悲伤平息下来，对此人产生了如对父亲般的敬重。她因自己贫穷而勤恳地服侍他，想为亡父行追福之事，便煮了粥，将熟透甘甜、色如雄黄的芒果放在铜盘里，让婢女拿着粥和芒果前往精舍。礼拜世尊后，她说道：“世尊，请接受我的供养，以此慈悲护佑我。”世尊出于大悲心，为满足她的愿望，示现了坐相。她欢喜雀跃，在已设好的殊胜佛座上铺上自己带来的洁净布料并献上。世尊便在铺设好的座位上坐下。

Atha sā bhagavato yāguṃ upanāmesi, paṭiggahesi bhagavā yāguṃ. Atha saṅghaṃ uddissa bhikkhūnampi yāguṃ datvā puna dhotahatthā ambaphalāni bhagavato upanāmesi, bhagavā tāni paribhuñji. Sā bhagavantaṃ vanditvā evamāha – ‘‘yā me, bhante, paccattharaṇayāguambaphaladānavasena pavattā dakkhiṇā, sā me pitaraṃ pāpuṇātū’’ti. Bhagavā ‘‘evaṃ hotū’’ti vatvā anumodanaṃ akāsi. Sā bhagavantaṃ vanditvā padakkhiṇaṃ katvā pakkāmi. Tāya dakkhiṇāya samuddiṭṭhamattāya so peto ambavanauyyānavimānakapparukkhapokkharaṇiyo mahatiñca dibbasampattiṃ paṭilabhi.

于是她将粥献给世尊，世尊接受了粥。她又为僧团向比丘们布施了粥，然后洗净双手，将芒果献给世尊，世尊享用了芒果。她礼敬世尊后说道：“尊者，愿我因布施坐具、粥和芒果而产生的这份供养福德，能到达我父亲那里。”世尊说：“愿其如此。”并予以随喜。她礼敬世尊，右绕后离开。就在她回向这份供养福德之时，那位饿鬼立刻获得了芒果园、林苑、天宫、如意树、莲池以及巨大的天界财富。

Atha te vāṇijā aparena samayena vaṇijjāya gacchantā tameva maggaṃ paṭipannā pubbe vasitaṭṭhāne ekarattiṃ vāsaṃ kappesuṃ. Te disvā so vimānapeto uyyānavimānādīhi saddhiṃ tesaṃ attānaṃ dassesi. Te vāṇijā taṃ disvā tena laddhasampattiṃ pucchantā –

后来，那些商人在另一时间去做生意，走了同一条路，在先前住过的地方住了一晚。那位天宫饿鬼连同他的林苑、天宫等一起向他们显现自身。商人们见到他后，便询问他获得此等财富的原因——

796.

796.

‘‘Ayañca te pokkharaṇī surammā, samā sutitthā ca mahodakā ca;

Supupphitā bhamaragaṇānukiṇṇā, kathaṃ tayā laddhā ayaṃ manuññā.

“此池甚可悦，平坦有美渡，水亦丰沛；繁花盛开，蜂群遍布，此悦意之池，汝云何得？”

797.

797.

‘‘Idañca [Pg.258] te ambavanaṃ surammaṃ, sabbotukaṃ dhārayate phalāni;

Supupphitaṃ bhamaragaṇānukiṇṇaṃ, kathaṃ tayā laddhamidaṃ vimāna’’nti. –

“此芒果林甚可悦，四季皆结果实；繁花盛开，蜂群遍布，此天宫汝云何得？”

Imā dve gāthā avocuṃ.

他们说了这两首偈颂。

796. Tattha surammāti suṭṭhu ramaṇīyā. Samāti samatalā. Sutitthāti ratanamayasopānatāya sundaratitthā. Mahodakāti bahujalā.

796. 此中，“甚可悦”(surammā)意为非常悦人。“平坦”(samā)意为地势平坦。“有美渡”(sutitthā)意为因有珍宝所成的台阶而有美丽的渡口。“水丰沛”(mahodakā)意为水多。

797. Sabbotukanti pupphūpagaphalūpagarukkhādīhi sabbesu utūsu sukhāvahaṃ. Tenāha ‘‘dhārayate phalānī’’ti. Supupphitanti niccaṃ supupphitaṃ.

797. “四季”(sabbotukaṃ)意为通过开花结果的树木等，在所有季节都带来安乐。因此说“结果实”(dhārayate phalāni)。“繁花盛开”(supupphitaṃ)意为恒常繁花盛开。

Taṃ sutvā peto pokkharaṇiādīnaṃ paṭilābhakāraṇaṃ ācikkhanto –

听了这话，饿鬼便讲述其获得莲池等物的原因——

798.

798.

‘‘Ambapakkaṃ dakaṃ yāgu, sītacchāyā manoramā;

Dhītāya dinnadānena, tena me idha labbhatī’’ti. –

“成熟芒果、水与粥，以及悦意清凉荫；皆因女儿所布施，我乃于此而获得。”

Gāthamāha. Tattha tena me idha labbhatīti yaṃ taṃ bhagavato bhikkhūnañca ambapakkaṃ udakaṃ yāguñca mamaṃ uddissa dentiyā mayhaṃ dhītāya dinnaṃ dānaṃ, tena me dhītāya dinnadānena idha imasmiṃ dibbe ambavane sabbotukaṃ ambapakkaṃ, imissā dibbāya manuññāya pokkharaṇiyā dibbaṃ udakaṃ, yāguyā attharaṇassa ca dānena uyyānavimānakapparukkhādīsu sītacchāyā manoramā idha labbhati, samijjhatīti attho.

他说了这首偈颂。其中“我因此在此获得”(tena me idha labbhatī)的意思是：我女儿为我而布施给世尊与比丘们的成熟芒果、水和粥，因我女儿所作的此番布施，我在此天界芒果林中获得了四季成熟的芒果，在这悦意的天界莲池中获得了天水，又因布施粥和铺设的坐具，在林苑、天宫、如意树等处获得了悦意的清凉树荫——这一切都实现了。

Evañca pana vatvā so peto te vāṇije netvā tāni pañca kahāpaṇasatāni dassetvā ‘‘ito upaḍḍhaṃ tumhe gaṇhatha, upaḍḍhaṃ mayā gahitaṃ iṇaṃ sodhetvā sukhena jīvatūti mayhaṃ dhītāya dethā’’ti āha. Vāṇijā anukkamena sāvatthiṃ patvā tassa dhītāya kathetvā tena attano dinnabhāgampi tassā eva adaṃsu. Sā kahāpaṇasataṃ dhanikānaṃ datvā itaraṃ attano pitu sahāyassa tassa kuṭumbikassa datvā sayaṃ veyyāvaccaṃ karonti nivasati. So ‘‘idaṃ sabbaṃ tuyhaṃyeva hotū’’ti [Pg.259] tassāyeva paṭidatvā taṃ attano jeṭṭhaputtassa gharasāminiṃ akāsi.

说完这些话，那个饿鬼就带着商人们，给他们看那五百个咖哈巴纳(kahāpaṇa)，并说道：“你们拿走一半，另一半请交给我的女儿，让她用以还清我所欠的债务，然后安乐地生活。”商人们辗转抵达舍卫城后，将此事告诉了他的女儿，并且把自己分得的那一份也给了她。她拿了一百个咖哈巴纳还给债主，剩下的交给她父亲的那位家主朋友，自己则继续从事服侍工作。那人说：“这些全都归你所有。”便把钱还给了她，并让她做了自己长子的妻子，成为家中的女主人。

Sā gacchante kāle ekaṃ puttaṃ labhitvā taṃ upalālentī –

随着时间流逝，她生了一个儿子，在抚育他时——

799.

799.

‘‘Sandiṭṭhikaṃ kammaṃ evaṃ passatha, dānassa damassa saṃyamassa vipākaṃ;

Dāsī ahaṃ ayyakulesu hutvā, suṇisā homi agārassa issarā’’ti. –

“现见业果当如是，布施调伏自制报；我昔为婢于贵族，今为儿媳成家主。”

Imaṃ gāthaṃ vadati.

她说了这首偈颂。

Athekadivasaṃ satthā tassā ñāṇaparipākaṃ oloketvā obhāsaṃ pharitvā sammukhe ṭhito viya attānaṃ dassetvā –

一日，导师(Satthā)观察到她的智慧已经成熟，便放出光明，宛如亲身立于其前一般显现自身——

‘‘Asātaṃ sātarūpena, piyarūpena appiyaṃ;

Dukkhaṃ sukhassa rūpena, pamattaṃ ativattatī’’ti. (udā. 18;

jā. 1.1.100) –

“不快现为愉快相，不爱现为可爱相，痛苦现为安乐相，此皆胜过放逸者。”

Imaṃ gāthamāha. Sā gāthāpariyosāne sotāpattiphale patiṭṭhitā. Sā dutiyadivase buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

导师说了这首偈颂。偈颂结束时，她安住于须陀洹果。第二日，她向以佛陀为首的比丘僧团布施后，将此事禀告世尊。世尊以此事为缘起，为在场的会众说法。此次说法对大众饶有助益。

Ambavanapetavatthuvaṇṇanā niṭṭhitā.

芒果林饿鬼事释义 终。

13. Akkharukkhapetavatthuvaṇṇanā

13. 阿叉树饿鬼事释义

Yaṃ dadāti na taṃ hotīti idaṃ akkhadāyakapetavatthu. Tassa kā uppatti? Bhagavati sāvatthiyaṃ viharante aññataro sāvatthivāsī upāsako sakaṭehi bhaṇḍassa pūretvā vaṇijjāya videsaṃ gantvā tattha attano bhaṇḍaṃ vikkiṇitvā paṭibhaṇḍaṃ sakaṭesu āropetvā sāvatthiṃ uddissa maggaṃ paṭipajji. Tassa maggaṃ gacchantassa aṭaviyaṃ ekassa sakaṭassa akkho bhijji. Atha aññataro puriso rukkhagahaṇatthaṃ kuṭhāripharasuṃ gāhāpetvā attano gāmato nikkhamitvā araññe vicaranto taṃ ṭhānaṃ patvā [Pg.260] taṃ upāsakaṃ akkhabhañjanena domanassappattaṃ disvā ‘‘ayaṃ vāṇijo akkhabhañjanena aṭaviyaṃ kilamatī’’ti anukampaṃ upādāya rukkhadaṇḍaṃ chinditvā daḷhaṃ akkhaṃ katvā sakaṭe yojetvā adāsi.

“所施非所得”，这是施车轴者饿鬼事。其缘起为何？世尊住于舍卫城时，一位舍卫城的优婆塞用数辆货车装满货物，前往异国经商。他在那里卖掉自己的货物，将换得的货物装上货车，启程返回舍卫城。途中，在林野里，一辆货车的车轴断了。此时，另一位男子为伐木，命人拿着斧头，从自己的村子出来，在林中行走时来到此地。他见到那位优婆塞因车轴断裂而心生忧恼，生起怜悯之心：“这位商人在林野里因车轴断裂而受困。”于是他砍下一段树干，制成一根坚固的车轴，安装到货车上交给了他。

So aparena samayena kālaṃ katvā tasmiṃyeva aṭavipadese bhummadevatā hutvā nibbatto. Attano kammaṃ paccavekkhitvā rattiyaṃ tassa upāsakassa gehaṃ gantvā gehadvāre ṭhatvā –

后来，此人过世后，便投生到同一片森林地区，成为地居天神。他反省自己的业，夜里来到那位优婆塞的家门口，站在那里——

800.

800.

‘‘Yaṃ dadāti na taṃ hoti, detheva dānaṃ datvā ubhayaṃ tarati;

Ubhayaṃ tena dānena gacchati, jāgaratha mā pamajjathā’’ti. –

“所施之物并非其本身，只管布施，布施能渡越两者；通过布施能到达两者，警醒，莫放逸！”

Gāthamāha. Tattha yaṃ dadāti na taṃ hotīti yaṃ deyyadhammaṃ dāyako deti, na tadeva paraloke tassa dānassa phalabhāvena hoti, atha kho aññaṃ bahuṃ iṭṭhaṃ kantaṃ phalaṃ hotiyeva. Tasmā detheva dānanti yathā tathā dānaṃ detha eva. Tattha kāraṇamāha ‘‘datvā ubhayaṃ taratī’’ti, dānaṃ datvā diṭṭhadhammikampi samparāyikampi dukkhaṃ anatthañca atikkamati. Ubhayaṃ tena dānena gacchatīti diṭṭhadhammikaṃ samparāyikañcāti ubhayampi sukhaṃ tena dānena upagacchati pāpuṇāti, attano paresañca hitasukhavasenāpi ayamattho yojetabbo. Jāgaratha mā pamajjathāti evaṃ ubhayānatthanivāraṇaṃ ubhayahitasādhanaṃ dānaṃ sampādetuṃ jāgaratha, dānūpakaraṇāni sajjetvā tattha ca appamattā hothāti attho. Ādaradassanatthaṃ cettha āmeḍitavasena vuttaṃ.

偈颂说：其中“所施之物并非其本身”是指施主所施的供养物，并非在来世仍是原来的样子，而是会产生大量令人喜爱的果报。因此，只管布施。这里说明原因：“布施能渡越两者”，通过布施能超越现世和来世的痛苦与不幸。通过布施能得到两种快乐，即现世和来世的快乐。从自身和他人利益安乐的角度，也应这样理解这个道理。要警醒，不要放逸，为了成就这种能防止两种过患、成就两种利益的布施，要准备好布施的资具，并且在这方面要谨慎不放逸。为了表示重视，这里用了重复强调的方式来说明。

Vāṇijo attano kiccaṃ tīretvā paṭinivattitvā anukkamena sāvatthiṃ patvā dutiyadivase satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno taṃ pavattiṃ bhagavato ārocesi. Satthā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desesi. Sā desanā mahājanassa sātthikā ahosīti.

商人办完自己的事情，返回后逐渐抵达舍卫城(Sāvatthī)，第二天去拜见世尊，礼拜后坐在一旁，向世尊报告了这件事的经过。世尊以此事为缘起，为聚集的听众说法。这次说法对大众很有意义。

Akkharukkhapetavatthuvaṇṇanā niṭṭhitā.

毗黎勒树饿鬼事释义终。

14. Bhogasaṃharaṇapetivatthuvaṇṇanā

14. 积财饿鬼事释义

Mayaṃ [Pg.261] bhoge saṃharimhāti idaṃ bhogasaṃharaṇapetivatthu. Tassa kā uppatti? Bhagavati veḷuvane viharante rājagahe kira catasso itthiyo mānakūṭādivasena sappimadhuteladhaññādīhi vohāraṃ katvā ayoniso bhoge saṃharitvā jīvanti. Tā kāyassa bhedā paraṃ maraṇā bahinagare parikhāpiṭṭhe petiyo hutvā nibbattiṃsu. Tā rattiyaṃ dukkhābhibhūtā –

“我们积聚财富”，这是积财饿鬼事。其缘起如何？世尊住在竹林(Veḷuvana)时，王舍城(Rājagaha)有四个女子，用哄抬物价等手段，贩卖酥油、蜂蜜、食油、谷物等，不如理地积聚财富过活。她们死后，在城外护城河边投生为饿鬼。她们在夜晚被痛苦所折磨，

801.

801.

‘‘Mayaṃ bhoge saṃharimhā, samena visamena ca;

Te aññe paribhuñjanti, mayaṃ dukkhassa bhāginī’’ti. –

“我等积聚财富，或正或邪；他人今享用，我等是苦难的承担者。”

Vippalapantiyo bheravena mahāsaddena viraviṃsu. Manussā taṃ sutvā bhītatasitā vibhātāya rattiyā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ sajjetvā satthāraṃ bhikkhusaṅghañca nimantetvā paṇītena khādanīyena bhojanīyena parivisitvā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ upanisīditvā taṃ pavattiṃ nivedesuṃ. Bhagavā ‘‘upāsakā tena vo saddena koci antarāyo natthi, catasso pana petiyo dukkhābhibhūtā attanā dukkaṭaṃ kammaṃ kathetvā paridevanavasena vissarena viravantiyo –

哀嚎悲泣，发出巨大的响声。人们听到后感到恐惧和害怕，天亮时准备好供养以佛陀为首的僧团，邀请世尊和比丘僧团，用精美的嚼食和啖食供养。世尊用完餐，放下钵后，他们靠近坐下，禀告了这件事的缘由。世尊说：“优婆塞们，这个声音对你们没有危害，而是四个饿鬼被痛苦折磨，大声地哭喊，讲述着自己所做的恶作——”

‘‘Mayaṃ bhoge saṃharimhā, samena visamena ca;

Te aññe paribhuñjanti, mayaṃ dukkhassa bhāginī’’ti. –

“我等积聚财富，或正或邪；他人今享用，我等是苦难的承担者。”

Imaṃ gāthamāhaṃsūti avoca.

（世尊）说她们诵念了此偈颂。

Tattha bhogeti paribhuñjitabbaṭṭhena ‘‘bhogā’’ti laddhanāme vatthābharaṇādike vittūpakaraṇavisese. Saṃharimhāti maccheramalena pariyādinnacittā kassaci kiñci adatvā sañcinimha. Samena visamena cāti ñāyena ca aññāyena ca, ñāyapatirūpakena vā aññāyena te bhoge amhehi saṃharite idāni aññe paribhuñjanti. Mayaṃ dukkhassa bhāginīti mayaṃ pana kassacipi sucaritassa akatattā duccaritassa ca katattā etarahi petayonipariyāpannassa mahato dukkhassa bhāginiyo bhavāma, mahādukkhaṃ anubhavāmāti attho.

其中“财宝”是指可供享用的衣物、饰品等各种财物用具。“聚敛”是说被悭吝的污垢蒙蔽了心，对任何人都不施舍分毫而积攒财富。“或正或不正”即以正当的手段或不正当的手段，或者以貌似正当实则不正当的手段，我们聚敛了这些财物，现在却被其他人享用。“我等是苦难的承担者”是说我们因为没有做任何善事，反而做了许多恶事，如今转生到饿鬼道，成为巨大苦难的承担者，正在体验巨大的痛苦，就是这个意思。

Evaṃ [Pg.262] bhagavā tāhi petīhi vuttaṃ gāthaṃ vatvā tāsaṃ pavattiṃ kathetvā taṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desetvā upari saccāni pakāsesi, saccapariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

世尊说了这些饿鬼所说的偈颂后，便讲述她们的经历，说明那事件的缘起，然后为集会大众说法，之后开显更高的真谛，在宣说真谛结束时，许多人证得了须陀洹果等等。

Bhogasaṃharaṇapetivatthuvaṇṇanā niṭṭhitā.

积财饿鬼事释义终。

15. Seṭṭhiputtapetavatthuvaṇṇanā

15. 长者子饿鬼事释义

Saṭṭhivassasahassānīti idaṃ seṭṭhiputtapetavatthu. Tassa kā uppatti? Bhagavā sāvatthiyaṃ viharati jetavane. Tena kho pana samayena rājā pasenadi kosalo alaṅkatappaṭiyatto hatthikkhandhavaragato mahatiyā rājiddhiyā mahantena rājānubhāvena nagaraṃ anusañcaranto aññatarasmiṃ gehe uparipāsāde vātapānaṃ vivaritvā taṃ rājavibhūtiṃ olokentiṃ rūpasampattiyā devaccharāpaṭibhāgaṃ ekaṃ itthiṃ disvā adiṭṭhapubbe ārammaṇe sahasā samuppannena kilesasamudācārena pariyuṭṭhitacitto satipi kularūpācārādiguṇavisesasampanne antepurajane sabhāvalahukassa pana duddamassa cittassa vasena tassaṃ itthiyaṃ paṭibaddhamānaso hutvā pacchāsane nisinnassa purisassa ‘‘imaṃ pāsādaṃ imañca itthiṃ upadhārehī’’ti saññaṃ datvā rājagehaṃ paviṭṭho. Aññaṃ sabbaṃ ambasakkarapetavatthumhi āgatanayeneva veditabbaṃ.

“六万年”——这是长者子饿鬼事。其缘起是这样的：当时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)。那时，憍萨罗(Kosala)的波斯匿王(Pasenadi)盛装打扮，乘坐最好的象舆，以盛大的王室威仪和权力在城中巡视。在经过一户人家的楼上时，他看见一个女子打开窗户往外看，那女子容貌美丽，就像天女一样。波斯匿王从未见过如此美貌的女子，突然生起贪欲，被烦恼所包围。即使他的后宫里有许多出身高贵、容貌端庄、品德优良的女子，但凡夫俗子的心轻浮难驯，他还是被那个女子深深吸引。波斯匿王坐在象舆的后座，还吩咐随从“记住这座楼房和那个女子”，然后才回到王宫。其他细节都和《芒果饼饿鬼的故事》(Ambasakkarapetavatthu)里讲的一样。

Ayaṃ pana viseso – idha puriso sūriye anatthaṅgateyeva āgantvā nagaradvāre thakite attanā ānītaṃ aruṇavaṇṇamattikaṃ uppalāni ca nagaradvārakavāṭe laggetvā nipajjituṃ jetavanaṃ agamāsi. Rājā pana sirisayane vāsūpagato majjhimayāme sa-iti na-iti du-iti so-iti ca imāni cattāri akkharāni mahatā kaṇṭhena uccāritāni viya vissaravasena assosi. Tāni kira atīte kāle sāvatthivāsīhi catūhi seṭṭhiputtehi bhogamadamattehi yobbanakāle pāradārikakammavasena bahuṃ apuññaṃ pasavetvā aparabhāge kālaṃ katvā tasseva nagarassa samīpe lohakumbhiyaṃ nibbattitvā paccamānehi lohakumbhiyā mukhavaṭṭiṃ patvā ekekaṃ gāthaṃ vatthukāmehi uccāritānaṃ tāsaṃ gāthānaṃ ādiakkharāni[Pg.263], te paṭhamakkharameva vatvā vedanāppattā hutvā lohakumbhiṃ otariṃsu.

然而这里有个特别之处：有个男子在太阳还没落山时，来到城门关闭处，把亲自带来的朱红色黏土和莲花贴在城门门扇上，然后就去祇陀林休息了。而国王睡在吉祥卧榻上，半夜时分仿佛听到有人用洪亮的声音，像是拖长调子般喊出“sa”、“na”、“du”、“so”这四个音节。据说过去世时，舍卫城的四个长者子弟，因沉迷于财富，年轻时因邪淫(pāradārikakamma)造了很多恶业，死后转生到这座城附近的铁锅里。当他们在铁锅里煎熬时，每当到达铁锅口，想要诵出各自的偈颂，但刚说出每个偈颂的第一个音节，就因剧痛而沉入铁锅中。

Rājā pana taṃ saddaṃ sutvā bhītatasito saṃviggo lomahaṭṭhajāto taṃ rattāvasesaṃ dukkhena vītināmetvā vibhātāya rattiyā purohitaṃ pakkosāpetvā taṃ pavattiṃ kathesi. Purohito rājānaṃ bhītatasitaṃ ñatvā lābhagiddho ‘‘uppanno kho ayaṃ mayhaṃ brāhmaṇānañca lābhuppādanupāyo’’ti cintetvā ‘‘mahārāja, mahā vatāyaṃ upaddavo uppanno, sabbacatukkaṃ yaññaṃ yajāhī’’ti āha. Rājā tassa vacanaṃ sutvā amacce āṇāpesi ‘‘sabbacatukkayaññassa upakaraṇāni sajjethā’’ti. Taṃ sutvā mallikā devī rājānaṃ evamāha – ‘‘kasmā, mahārāja, brāhmaṇassa vacanaṃ sutvā anekapāṇavadhahiṃsanakakiccaṃ kātukāmosi, nanu sabbattha appaṭihatañāṇacāro bhagavā pucchitabbo? Yathā ca te bhagavā byākarissati, tathā paṭipajjitabba’’nti. Rājā tassā vacanaṃ sutvā satthu santikaṃ gantvā taṃ pavattiṃ bhagavato ārocesi. Bhagavā ‘‘na, mahārāja, tatonidānaṃ tuyhaṃ koci antarāyo’’ti vatvā ādito paṭṭhāya tesaṃ lohakumbhiniraye nibbattasattānaṃ pavattiṃ kathetvā tehi paccekaṃ uccāretuṃ āraddhagāthāyo –

国王听到那个声音后，吓得心惊胆战，毛骨悚然。他痛苦地熬过剩下的夜晚，天亮后召来国师，把这件事告诉了他。国师看出国王很害怕，贪图利益，心想：“这正是我和婆罗门们获取利益的好机会。”就对国王说：“大王，这真是个大灾难啊，您应该举行四牲俱全之祭。”国王听了他的话，命令大臣们：“准备四牲俱全之祭的用具。”茉莉夫人(Mallikā devī)听到后对国王说：“大王啊，为什么听了婆罗门的话，就想做杀害众多生命的残忍之事呢？难道不应该去请教智慧无碍的世尊吗？世尊怎么说，我们就该怎么做。”国王听了她的话，来到世尊那里，把这件事告诉了世尊。世尊说：“大王，这件事不会给你带来任何灾难。”然后从头开始讲述那些众生投生到铁釜地狱的经过，以及他们各自开始念诵的偈颂：

802.

802.

‘‘Saṭṭhivassasahassāni, paripuṇṇāni sabbaso;

Niraye paccamānānaṃ, kadā anto bhavissati.

六万年之期，全然已届满；地狱受煎熬，何时方尽头？

803.

803.

‘‘Natthi anto kuto anto, na anto paṭidissati;

Tathā hi pakataṃ pāpaṃ, tuyhaṃ mayhañca mārisā.

无有尽，何来尽，尽头不可见；只因我与汝，共造此恶业。

804.

804.

‘‘Dujjīvitamajīvimha, ye sante na dadamhase;

Santesu deyyadhammesu, dīpaṃ nākamha attano.

我等实为恶活，有而不施；于可施之物，未为己作洲渚。

805.

805.

‘‘Sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Vadaññū sīlasampanno, kāhāmi kusalaṃ bahu’’nti. –

我誓离此逝，再获人身世；慷慨兼持戒，广行诸善业。

Paripuṇṇaṃ katvā kathesi.

（世尊）将其完整地讲述了。

802. Tattha [Pg.264] saṭṭhivassasahassānīti vassānaṃ saṭṭhisahassāni. Tasmiṃ kira lohakumbhiniraye nibbattasatto adho ogacchanto tiṃsāya vassasahassehi heṭṭhimatalaṃ pāpuṇāti, tato uddhaṃ uggacchantopi tiṃsāya eva vassasahassehi mukhavaṭṭipadesaṃ pāpuṇāti, tāya saññāya so ‘‘saṭṭhivassasahassāni, paripuṇṇāni sabbaso’’ti gāthaṃ vattukāmo sa-iti vatvā adhimattavedanāppatto hutvā adhomukho pati. Bhagavā pana taṃ rañño paripuṇṇaṃ katvā kathesi. Esa nayo sesagāthāsupi. Tattha kadā anto bhavissatīti lohakumbhiniraye paccamānānaṃ amhākaṃ kadā nu kho imassa dukkhassa anto pariyosānaṃ bhavissati.

802. 其中，“六万年”(saṭṭhivassasahassāni)即六万个年头。据说，生于那铁釜地狱的众生，向下沉沦三万年到达底部，再向上升起也需三万年才到达釜口边缘。基于此想，他想说出“六万年之期，全然已届满”这首偈颂，但刚说出“六”(sa)字，便因剧痛而头朝下坠落。而世尊则为国王完整地讲述了此偈。其余偈颂也是如此。其中，“何时方尽头”(kadā anto bhavissati)意为：“于铁釜地狱中受煎熬的我等，此苦何时方能终结？”

803. Tathā hīti yathā tuyhaṃ mayhañca imassa dukkhassa natthi anto, na anto paṭidissati, tathā tena pakārena pāpakaṃ kammaṃ pakataṃ tayā mayā cāti vibhattiṃ vipariṇāmetvā vattabbaṃ.

803. “如是”(Tathā hi)意为：正如你我此苦无有尽头、不见尽头一般，你我也正是以同样的方式造作了恶业——此句应转换语法格位来理解。

804. Dujjīvitanti viññūhi garahitabbaṃ jīvitaṃ. Ye santeti ye mayaṃ sante vijjamāne deyyadhamme. Na dadamhaseti na adamha. Vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘santesu deyyadhammesu, dīpaṃ nākamha attano’’ti vuttaṃ.

804. “恶活”(Dujjīvitaṃ)是指为智者所呵责的生活。“我们有...时”(ye sante)是指当我们有可布施之物(deyyadhamme)存在时。“不布施”(Na dadamhase)即我们没有布施。为使所说之义更为显明，故说“于可施之物，未为己作洲渚”。

805. Sohanti so ahaṃ. Nūnāti parivitakke nipāto. Itoti imasmā lohakumbhinirayā. Gantvāti apagantvā. Yoniṃ laddhāna mānusinti manussayoniṃ manussattabhāvaṃ labhitvā. Vadaññūti pariccāgasīlo, yācakānaṃ vā vacanaññū. Sīlasampannoti sīlācārasampanno. Kāhāmi kusalaṃ bahunti pubbe viya pamādaṃ anāpajjitvā bahuṃ pahūtaṃ kusalaṃ puññakammaṃ karissāmi, upacinissāmīti attho.

805. “我”(So'haṃ)即“那个我”(so ahaṃ)。“诚然”(nūna)是表示思量的助词。“从此”(ito)指从此铁釜地狱。“去”(gantvā)指离去。“得人胎”(yoniṃ laddhāna mānusiṃ)指获得人胎、获得人的状态。“慷慨”(vadaññū)指乐善好施，或指了知乞求者之言。“具足戒”(sīlasampanno)指戒行具足。“我将多作善”(kāhāmi kusalaṃ bahu)意为：不再像从前那样放逸，我将多做、多行善业与功德，并加以积累。

Satthā imā gāthāyo vatvā vitthārena dhammaṃ desesi, desanāpariyosāne mattikārattuppalahārako puriso sotāpattiphale patiṭṭhahi. Rājā sañjātasaṃvego parapariggahe abhijjhaṃ pahāya sadārasantuṭṭho ahosīti.

世尊说了这些偈颂后，详细地开示佛法，说法完毕之时，那位拿着黏土和红莲的男子证得了须陀洹果。国王生起强烈的悚惧感，舍弃了觊觎他人妻子的念头，满足于自己的妻子。

Seṭṭhiputtapetavatthuvaṇṇanā niṭṭhitā.

长者子饿鬼事释义终。

16. Saṭṭhikūṭapetavatthuvaṇṇanā

16. 六十铁锥饿鬼事释义

Kiṃ [Pg.265] nu ummattarūpovāti idaṃ satthari veḷuvane viharante aññataraṃ petaṃ ārabbha vuttaṃ. Atīte kira bārāṇasinagare aññataro pīṭhasappī sālittakapayoge kusalo, tahiṃ sakkharakhipanasippe nipphattiṃ gato nagaradvāre nigrodharukkhamūle nisīditvā sakkharapahārehi hatthiassamanussarathakūṭāgāradhajapuṇṇaghaṭādirūpāni nigrodhapattesu dasseti. Nagaradārakā attano kīḷanatthāya māyakaḍḍhamāsakādīni datvā yathāruci tāni sippāni kārāpenti.

“为何状如疯癫？”此乃世尊住于竹林(Veḷuvana)时，就某饿鬼而说。据说，过去在波罗奈城(Bārāṇasī)有一位跛者，他善于投掷之术，精通投石技艺。他坐在城门外的榕树下，以石子击打榕树叶，显现出象、马、人、车、楼阁、旗帜、满瓶等形状。城里的孩童为了玩乐，给他假的摩沙迦(māsaka)等钱币，随意让他表演这些技艺。

Athekadivasaṃ bārāṇasirājā nagarato nikkhamitvā taṃ nigrodhamūlaṃ upagato nigrodhapattesu hatthirūpādivasena nānāvidharūpavibhattiyo appitā disvā manusse pucchi – ‘‘kena nu kho imesu nigrodhapattesu evaṃ nānāvidharūpavibhattiyo katā’’ti? Manussā taṃ pīṭhasappiṃ dassesuṃ ‘‘deva, iminā katā’’ti. Rājā taṃ pakkosāpetvā evamāha – ‘‘sakkā nu kho, bhaṇe, mayā dassitassa ekassa purisassa kathentassa ajānantasseva kucchiyaṃ ajalaṇḍikāhi pūretu’’nti? ‘‘Sakkā, devā’’ti. Rājā taṃ attano rājabhavanaṃ netvā bahubhāṇike purohite nibbinnarūpo purohitaṃ pakkosāpetvā tena saha vivitte okāse sāṇipākāraparikkhitte nisīditvā mantayamāno pīṭhasappiṃ pakkosāpesi. Pīṭhasappī nāḷimattā ajalaṇḍikā ādāyāgantvā rañño ākāraṃ ñatvā purohitābhimukho nisinno tena mukhe vivaṭe sāṇipākāravivarena ekekaṃ ajalaṇḍikaṃ tassa galamūle patiṭṭhāpesi. So lajjāya uggilituṃ asakkonto sabbā ajjhohari. Atha naṃ rājā ajalaṇḍikāhi pūritodaraṃ vissajji – ‘‘gaccha, brāhmaṇa, laddhaṃ tayā bahubhāṇitāya phalaṃ, maddanaphalapiyaṅgutacādīhi abhisaṅkhataṃ pānakaṃ pivitvā ucchaḍḍehi, evaṃ te sotthi bhavissatī’’ti. Tassa ca pīṭhasappissa tena kammena attamano hutvā cuddasa gāme adāsi. So gāme labhitvā attānaṃ sukhento pīṇento parijanampi sukhento pīṇento samaṇabrāhmaṇādīnaṃ yathārahaṃ kiñci dento diṭṭhadhammikaṃ samparāyikañca atthaṃ ahāpento sukheneva jīvati, attano santikaṃ upagatānaṃ sippaṃ sikkhantānaṃ bhattavetanaṃ deti.

一日，波罗奈王出城来到那棵榕树下，看见榕树叶上被安上象形等各种图案，便问众人：“这些榕树叶上是谁做出如此多样的图案的？”众人指向那跛者说：“大王，是此人所为。”国王召来他问道：“喂，我指示一人，能否在他说话而不知情时，用羊粪蛋填满他的肚子？”答曰：“可以，大王。”国王对他心生厌烦的多话国师，便将那跛者带回王宫，召来国师，与他在布幔围绕的僻静处坐下商议，同时召来了那跛者。跛者拿了一那ḷi量的羊粪蛋前来，了知国王的示意后，便面对国师坐下。趁国师开口说话时，他透过布幔的缝隙，将羊粪蛋一颗颗地置于其喉底。国师因羞愧而无法吐出，便尽数吞下。于是，国王打发那肚子填满羊粪蛋的国师说：“去吧，婆罗门，这是你多话的果报。去喝些用吐药果、青黍皮等调制的饮品再吐出来，这样你就能安好了。”国王对那跛者的所为心生欢喜，赐予他十四座村庄。他得到村庄后，令自己安乐丰足，也令其随从安乐丰足，并随宜施予沙门、婆罗门等，不失现世与来世之利益，安乐度日，还为前来学艺者提供食宿与报酬。

Atheko [Pg.266] puriso tassa santikaṃ upagantvā evamāha – ‘‘sādhu, ācariya, mampi etaṃ sippaṃ sikkhāpehi, mayhaṃ pana alaṃ bhattavetanenā’’ti. So taṃ purisaṃ taṃ sippaṃ sikkhāpesi. So sikkhitasippo sippaṃ vīmaṃsitukāmo gantvā gaṅgātīre nisinnassa sunettassa nāma paccekabuddhassa sakkharābhighātena sīsaṃ bhindi. Paccekabuddho tattheva gaṅgātīre parinibbāyi. Manussā taṃ pavattiṃ sutvā taṃ purisaṃ tattheva leḍḍudaṇḍādīhi paharitvā jīvitā voropesuṃ. So kālakato avīcimahāniraye nibbattitvā bahūni vassasahassāni niraye paccitvā tasseva kammassa vipākāvasesena imasmiṃ buddhuppāde rājagahanagarassa avidūre peto hutvā nibbatti. Tassa kammassa sarikkhakena vipākena bhavitabbanti kammavegukkhittāni pubbaṇhasamayaṃ majjhanhikasamayaṃ sāyanhasamayañca saṭṭhi ayokūṭasahassāni matthake nipatanti. So chinnabhinnasīso adhimattavedanāppatto bhūmiyaṃ nipatati, ayokūṭesu pana apagatamattesu paṭipākatikasiro tiṭṭhati.

于是，有个人来到他跟前说：“善哉，师父，请也教我这项技艺吧，我只要饭食作为报酬就可以了。”那人便教他这项技艺。他学会技艺后，想要试验一下，走到恒河边，用石子击中一位名叫善眼(Sunetta)的独觉佛的头部，将其击破。独觉佛当即在恒河边般涅槃。人们听闻此事后，当场用土块、棍棒等打死了那人。他死后堕入无间大地狱，在地狱中受苦许多千年。由于此业的残余果报，在此佛出世时，他转生为王舍城(Rājagaha)附近的一个饿鬼。由于与此业相似的果报，业力所驱，每日早晨、中午和傍晚各有六万铁锤从其头顶落下。他头颅被击碎，感受极大的痛苦倒在地上；铁锤消失后，他的头又恢复原状。

Athekadivasaṃ āyasmā mahāmoggallāno gijjhakūṭapabbatā otaranto taṃ disvā –

有一天，具寿大目犍连(Mahāmoggallāna)从鹫峰山(Gijjhakūṭa)下来时，看见了他——

806.

806.

‘‘Kiṃ nu ummattarūpova, migo bhantova dhāvasi;

Nissaṃsayaṃ pāpakammanto, kiṃ nu saddāyase tuva’’nti. –

“何故汝状若癫狂，如迷鹿般四处奔忙？无疑汝乃造恶者，为何如此大声叫嚷？”

Imāya gāthāya paṭipucchi. Tattha ummattarūpovāti ummattakasabhāvo viya ummādappatto viya. Migo bhantova dhāvasīti bhantamigo viya ito cito ca dhāvasi. So hi tesu ayokūṭesu nipatantesu parittāṇaṃ apassanto ‘‘na siyā nu kho evaṃ pahāro’’ti itopi ettopi palāyati. Te pana kammavegukkhittā yattha katthaci ṭhitassa matthakeyeva nipatanti. Kiṃ nu saddāyase tuvanti kiṃ nu kho tuvaṃ saddaṃ karosi, ativiya vissaraṃ karonto vicarasi.

以此偈询问。其中，“状若癫狂”(ummattarūpova)意为：如同疯狂者的本性，如同得了疯病一般。“如迷鹿奔忙”(migo bhantova dhāvasi)意为：像迷途的鹿一样，到处奔跑。当那些铁锤落下时，他找不到庇护，心想：“愿我不会这样被击打！”于是到处逃窜。然而，那些为业力所驱的铁锤，无论他站在何处，都正好落在他的头顶。“为何如此作声响”(kiṃ nu saddāyase tuvaṃ)意为：你为何发出声响，为何发出极大的叫喊声四处游荡呢？

Taṃ sutvā peto –

听闻此言，饿鬼回答道——

807.

807.

‘‘Ahaṃ bhadante petomhi, duggato yamalokiko;

Pāpakammaṃ karitvāna, petalokaṃ ito gato.

“尊者，我乃一饿鬼，苦趣阎摩界中生；因曾造作诸恶业，从此命终堕鬼城。”

808.

808.

‘‘Saṭṭhi [Pg.267] kūṭasahassāni, paripuṇṇāni sabbaso;

Sīse mayhaṃ nipatanti, te bhindanti ca matthaka’’nti. –

“六万铁锤整，全然落我顶；彼等碎我首，头颅遭毁伤。”

Dvīhi gāthāhi paṭivacanaṃ adāsi. Tattha saṭṭhi kūṭasahassānīti saṭṭhimattāni ayokūṭasahassāni. Paripuṇṇānīti anūnāni. Sabbasoti sabbabhāgato. Tassa kira saṭṭhiyā ayokūṭasahassānaṃ patanappahonakaṃ mahantaṃ pabbatakūṭappamāṇaṃ sīsaṃ nibbatti. Taṃ tassa vālaggakoṭinitudanamattampi ṭhānaṃ asesetvā tāni kūṭāni patantāni matthakaṃ bhindanti, tena so aṭṭassaraṃ karoti. Tena vuttaṃ ‘‘sabbaso sīse mayhaṃ nipatanti, te bhindanti ca matthaka’’nti.

他以二偈作答。其中，“六万铁锤”(saṭṭhi kūṭasahassāni)意为：数量为六万的铁锤。“全然”(paripuṇṇāni)意为：无有缺减。“一切”(sabbaso)意为：从所有部分。据说，他生出了一个足以承受六万铁锤落下、如山峰般巨大的头。那些铁锤落下时，无遗地击打他，连针尖大小的地方都不放过，击碎他的头颅，因此他发出痛苦的哀嚎。所以说：“全然落于我头顶，击碎我的头颅。”

Atha naṃ thero katakammaṃ pucchanto –

于是，长老问他造作了何业——

809.

809.

‘‘Kiṃ nu kāyena vācāya, manasā dukkaṭaṃ kataṃ;

Kissa kammavipākena, idaṃ dukkhaṃ nigacchasi.

“身语意所作，是何等恶作？由何业果报，令汝遭此苦？”

810.

810.

‘‘Saṭṭhi kūṭasahassāni, paripuṇṇāni sabbaso;

Sīse tuyhaṃ nipatanti, te bhindanti ca matthaka’’nti. –

“六万铁锤整，全然落汝顶；彼等碎汝首，头颅遭毁伤。”

Dve gāthā abhāsi.

（长老）说了这两首偈颂。

Tassa peto attanā katakammaṃ ācikkhanto –

那饿鬼讲述自己所造之业——

811.

811.

‘‘Athaddasāsiṃ sambuddhaṃ, sunettaṃ bhāvitindriyaṃ;

Nisinnaṃ rukkhamūlasmiṃ, jhāyantaṃ akutobhayaṃ.

“我曾见一独觉佛，其名善眼已修根；安坐于彼树根下，入定而无所怖畏。”

812.

812.

‘‘Sālittakappahārena, bhindissaṃ tassa matthakaṃ;

Tassakammavipākena, idaṃ dukkhaṃ nigacchisaṃ.

“我以投石之技，击碎其人头颅；因彼业之果报，我今正受此苦。”

813.

813.

‘‘Saṭṭhi kūṭasahassāni, paripuṇṇāni sabbaso;

Sīse mayhaṃ nipatanti, te bhindanti ca matthaka’’nti. –

“六万铁锤整，全然落我顶；彼等碎我首，头颅遭毁伤。”

Tisso gāthāyo abhāsi.

（饿鬼）说了这三首偈颂。

811. Tattha sambuddhanti paccekasambuddhaṃ. Sunettanti evaṃnāmakaṃ. Bhāvitindriyanti ariyamaggabhāvanāya bhāvitasaddhādiindriyaṃ.

811. 其中，“佛陀”(sambuddhaṃ)意为：独觉佛。“善眼”(sunettaṃ)是其名。“已修根”(bhāvitindriyaṃ)意为：通过修习圣道而培育了信等诸根。

812-13. Sālittakappahārenāti [Pg.268] sālittakaṃ vuccati dhanukena, aṅgulīhi eva vā sakkharakhipanapayogo. Tathā hi sakkharāya pahārenāti vā pāṭho. Bhindissanti bhindiṃ.

812-13. “以投石之技击打”(Sālittakappahārena)：“投石之技”(sālittakaṃ)是指用弓，或仅用手指投掷石子的技艺。因此，也有读作“以石子击打”(sakkharāya pahārena)的。“我将击碎”(bhindissaṃ)应作“我击碎了”(bhindiṃ)。

Taṃ sutvā thero ‘‘attano katakammānurūpameva idāni purāṇakammassa idaṃ phalaṃ paṭilabhatī’’ti dassento –

长老听后，为开示“他现在正获得与自己往昔所造之业相应的果报”之理，便说道——

814.

814.

‘‘Dhammena te kāpurisa;

Saṭṭhi kūṭasahassāni, paripuṇṇāni sabbaso;

Sīse tuyhaṃ nipatanti, te bhindanti ca matthaka’’nti. –

“恶人，此乃汝之应得！六万铁锤整，全然落汝顶；彼等碎汝首，头颅遭毁伤。”

Osānagāthamāha. Tattha dhammenāti anurūpakāraṇena. Teti tava, tasmiṃ paccekabuddhe aparajjhantena tayā katassa pāpakammassa anucchavikamevetaṃ phalaṃ tuyhaṃ upanītaṃ. Tasmā kenaci devena vā mārena vā brahmunā vā api sammāsambuddhenapi appaṭibāhanīyametanti dasseti.

（长老）说了结颂。其中，“理应”(dhammena)意为：因相应的理由。“汝”(te)即是“你的”(tava)。此果报是与你——冒犯了那位独觉佛的你——所造的恶业相应的，它已降临于你。因此，此偈显示：无论是天神、魔罗、梵天，乃至正等觉者，也无法阻止此业果。

Evañca pana vatvā tato nagare piṇḍāya caritvā katabhattakicco sāyanhasamaye satthāraṃ upasaṅkamitvā taṃ pavattiṃ bhagavato ārocesi. Bhagavā tamatthaṃ aṭṭhuppattiṃ katvā sampattaparisāya dhammaṃ desento paccekabuddhānaṃ guṇānubhāvaṃ kammānañca avañjhataṃ pakāsesi, mahājano saṃvegajāto hutvā pāpaṃ pahāya dānādipuññanirato ahosīti.

如此说完后，长老入城乞食，用罢斋饭，于傍晚时分去见导师，将此事禀告世尊。世尊以此事为缘起，为在座大众说法，开示了独觉佛的功德威力以及诸业果的不虚性。大众生起悚惧之心，舍离罪恶，乐于行施等福德之事。

Saṭṭhikūṭapetavatthuvaṇṇanā niṭṭhitā.

六十铁锤饿鬼事释义终。

Iti khuddaka-aṭṭhakathāya petavatthusmiṃ

如是，于《小部·义注》之《饿鬼事》中

Soḷasavatthupaṭimaṇḍitassa

由十六事所庄严之

Catutthassa mahāvaggassa atthasaṃvaṇṇanā niṭṭhitā.

第四大品义释终。

Nigamanakathā

结语

Ettāvatā [Pg.269] ca –

至此——

Ye te petesu nibbattā, sattā dukkaṭakārino;

Yehi kammehi tesaṃ taṃ, pāpakaṃ kaṭukapphalaṃ.

彼等众生作恶业，投身饿鬼世界中；由其所造诸业故，得此罪恶苦涩果。

Paccakkhato vibhāventī, pucchāvissajjanehi ca;

Yā desanāniyāmena, sataṃ saṃvegavaḍḍhanī.

此教法依循次第，能增长贤者之悚惧心，其通过亲证及问答方式而得以阐明。

Yaṃ kathāvatthukusalā, supariññātavatthukā;

Petavatthūti nāmena, saṅgāyiṃsu mahesayo.

彼等善于叙事、洞悉事理之大仙，以《饿鬼事》(Petavatthu)之名而结集此法。

Tassa atthaṃ pakāsetuṃ, porāṇaṭṭhakathānayaṃ;

Nissāya yā samāraddhā, atthasaṃvaṇṇanā mayā.

为阐明其义，我依循古义注之法，着手造此义释。

Yā tattha paramatthānaṃ, tattha tattha yathārahaṃ;

Pakāsanā paramattha-dīpanī nāma nāmato.

此释于处处恰如其分地开显究竟义，故其名为《胜义灯》(Paramatthadīpanī)。

Sampattā pariniṭṭhānaṃ, anākulavinicchayā;

Sā pannarasamattāya, pāḷiyā bhāṇavārato.

此释论决择明晰，现已究竟圆满，其篇幅以圣典计有十五诵品。

Iti taṃ saṅkharontena, yaṃ taṃ adhigataṃ mayā;

Puññaṃ tassānubhāvena, lokanāthassa sāsanaṃ.

我因编纂此论所获之功德，愿以此功德威力，

Ogāhetvā visuddhāya, sīlādipaṭipattiyā;

Sabbepi dehino hontu, vimuttirasabhāgino.

愿一切有情深入清净之戒等行持，共享解脱之味。

Ciraṃ tiṭṭhatu lokasmiṃ, sammāsambuddhasāsanaṃ;

Tasmiṃ sagāravā niccaṃ, hontu sabbepi pāṇino.

愿正等觉者之教法久住于世；愿一切有情恒常恭敬此法。

Sammā [Pg.270] vassatu kālena, devopi jagatīpati;

Saddhammanirato lokaṃ, dhammeneva pasāsatūti.

愿天神顺时降雨，愿世间主（国王）乐于正法，以法治理天下。

Iti badaratitthavihāravāsinā munivarayatinā

此乃住于跋陀罗铁塔寺之最上牟尼、修行者所造。

Bhadantena ācariyadhammapālena katā petavatthuatthasaṃvaṇṇanā niṭṭhitā.

尊者阿阇梨法护所造《饿鬼事义释》终。

Petavatthu-aṭṭhakathā samattā.

《饿鬼事义注》圆满。