Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Khuddakanikāye

小部

Apadāna-aṭṭhakathā

长老传义注

(Paṭhamo bhāgo)

第一部分

Ganthārambhakathā

序言

Vanditvā [Pg.1] sirasā seṭṭhaṃ, buddhamappaṭipuggalaṃ;

Ñeyyasāgaramuttiṇṇaṃ, tiṇṇaṃ saṃsārasāgaraṃ.

稽首礼至上，无匹之佛陀，已渡所知海，已越轮回洋。

Tatheva paramaṃ santaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Bhavābhavakaraṃ suddhaṃ, dhammaṃ sambuddhapūjitaṃ.

亦复如是礼，至上寂静法，甚深难见微，清净造诸有，为诸佛所敬。

Tatheva anaghaṃ saṅghaṃ, asaṅgaṃ saṅghamuttamaṃ;

Uttamaṃ dakkhiṇeyyānaṃ, santindriyamanāsavaṃ.

亦复如是礼，无瑕无著僧，最上福田尊，诸根已寂静，诸漏皆已尽。

Katena tassa etassa, paṇāmena visesato;

Ratanattaye visesena, visesassādarena me.

我以特别恭敬心，特于此三宝，作此殊胜礼敬。

Therehi dhīradhīrehi, āgamaññūhi viññubhi;

‘‘Apadānaṭṭhakathā bhante, kātabbā’’ti visesato.Punappunādareneva, yācitohaṃ yasassibhi;

Tasmāhaṃ sāpadānassa, apadānassasesato.

为诸长老、具大智慧者、通晓圣典者、明智者，及诸有名望者，以敬意再三请求：“尊者，请务必造《譬喻义注》(Apadānaṭṭhakathā)！”是故，我将为《本行》(Apadāna)及其事迹作圆满解释。

Visesanayadīpassa, dīpissaṃ piṭakattaye;

Yathā pāḷinayeneva, atthasaṃvaṇṇanaṃ subhaṃ.

我将为能开显殊胜法门的《本行》，仅依巴利圣典之法，于三藏中，阐明其善妙的义理释义。

Kena [Pg.2] kattha kadā cetaṃ, bhāsitaṃ dhammamuttamaṃ;

Kimatthaṃ bhāsitañcetaṃ, etaṃ vatvā vidhiṃ tato.

此最上法，由谁、于何处、于何时所说？又为何义而说？宣说此等方法之后……

Nidānesu kosallatthaṃ, sukhuggahaṇadhāraṇaṃ;

Tasmā taṃ taṃ vidhiṃ vatvā, pubbāparavisesitaṃ.

为善巧于诸缘起说，为易于受持；是故，宣说种种方法，辨明其前后次第。

Purā sīhaḷabhāsāya, porāṇaṭṭhakathāya ca;

Ṭhapitaṃ taṃ na sādheti, sādhūnaṃ icchiticchitaṃ.

古昔以锡兰语及于古义注中所确立者，未能满足贤善者之所求。

Tasmā tamupanissāya, porāṇaṭṭhakathānayaṃ;

Vivajjetvā viruddhatthaṃ, visesatthaṃ pakāsayaṃ;

Visesavaṇṇanaṃ seṭṭhaṃ, karissāmatthavaṇṇananti.

是故，我将依据古义注之法，舍弃相违之义，开显殊胜之义，造此最为殊胜的义理释义。

Nidānakathā

缘起说

‘‘Kena kattha kadā cetaṃ, bhāsitaṃ dhammamuttama’’nti ca, ‘‘karissāmatthavaṇṇana’’nti ca paṭiññātattā sā panāyaṃ apadānassatthavaṇṇanā dūrenidānaṃ, avidūrenidānaṃ, santikenidānanti imāni tīṇi nidānāni dassetvā vaṇṇiyamānā ye naṃ suṇanti, tehi samudāgamato paṭṭhāya viññātattā yasmā suṭṭhu viññātā nāma hoti, tasmā naṃ tāni nidānāni dassetvāva vaṇṇayissāma.

如前所承诺：“此最上法，由谁、于何处、于何时所说？”及“我将作义理释义”，是故，此《本行》(Apadāna)的义理释义，在开示了远缘起、不远缘起、近缘起此三缘起后，方得解释。因为听者从缘起说开始听闻，便能善为通晓，所以，我们需先开示彼等缘起，然后再作解释。

Tattha ādito tāva tesaṃ nidānānaṃ paricchedo veditabbo. Dīpaṅkarapādamūlasmiñhi katābhinīhārassa mahāsattassa yāva vessantarattabhāvā cavitvā tusitapure nibbatti, tāva pavatto kathāmaggo dūrenidānaṃ nāma. Tusitabhavanato pana cavitvā yāva bodhimaṇḍe sabbaññutappatti, tāva pavatto kathāmaggo avidūrenidānaṃ nāma. Santikenidānaṃ pana tesu tesu ṭhānesu viharato tasmiṃ tasmiṃyeva ṭhāne labbhatīti.

于此，首先当知此等因缘的划分。从在燃灯佛(Dīpaṅkara)足下发愿的大士，直到从韦桑达拉(Vessantara)之身命终而生于兜率天(Tusita)，此间的叙述过程名为“远因缘”。再者，从兜率天命终，直到在菩提座(bodhimaṇḍa)证得一切智，此间的叙述过程名为“不远因缘”。至于“近因缘”，则是在(世尊)于各处安住时，就在其所在之处可得。

1. Dūrenidānakathā

1. 远因缘记

Tatridaṃ dūrenidānaṃ nāma – ito kira kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake amaravatī nāma nagaraṃ ahosi. Tattha sumedho [Pg.3] nāma brāhmaṇo paṭivasati, ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā kulaparivaṭṭā, akkhitto anupakuṭṭho jātivādena, abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. So aññaṃ kammaṃ akatvā brāhmaṇasippameva uggaṇhi. Tassa daharakāleyeva mātāpitaro kālamakaṃsu. Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādibharite gabbhe vivaritvā ‘‘ettakaṃ te, kumāra, mātu santakaṃ, ettakaṃ pitu santakaṃ, ettakaṃ ayyakapayyakāna’’nti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā ‘‘etaṃ paṭipajjāhī’’ti āha. Sumedhapaṇḍito cintesi – ‘‘imaṃ dhanaṃ saṃharitvā mayhaṃ pitupitāmahādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’’ti, so rañño ārocetvā nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā tāpasapabbajjaṃ pabbaji. Imassa panatthassa āvibhāvatthaṃ imasmiṃ ṭhāne sumedhakathā kathetabbā. Sā panesā kiñcāpi buddhavaṃse nirantaraṃ āgatāyeva, gāthābandhena pana āgatattā na suṭṭhu pākaṭā, tasmā taṃ antarantarā gāthāsambandhadīpakehi vacanehi saddhiṃ kathessāma.

此处名为远因缘（dūrenidāna）——据说，在距今四阿僧祇劫又十万大劫之前，有一座名为不死城（Amaravatī）的城市。那里住着一位名叫善慧（Sumedha）的婆罗门，他父母双方出身高贵，家族七代以来清净无染，未因出身而受指责，相貌端正，令人喜爱，具足极致的肤色光彩。他不从事其他行业，只学习婆罗门之学。他年少时父母便已去世。之后，掌管财产的大臣拿来财产登记簿，打开装满金银珠宝等的库房，对他说：“孩儿，这些是你母亲的财产，这些是你父亲的财产，这些是你祖辈的财产。”如此，他将家族七代以来的所有财产都告知善慧，并说：“这些都交给你了。”善慧智者心想：“我的祖辈们积聚了这些财富，但去世时连一枚钱币也未带走。我应当做些能够带往后世的事。”于是他禀告国王，在城中击鼓宣告，向民众布施，随后便出家为苦行者（tāpasa）。为了让此事的意义更加明了，在此处应当讲述善慧的故事。虽然这个故事已经在《佛史》（Buddhavaṃsa）中完整地流传下来，但由于是以偈颂形式呈现，故不甚明了。因此，我们将结合阐明偈颂关联的词句来讲述它。

Sumedhakathā

善慧的故事

Kappasatasahassādhikānañhi catunnaṃ asaṅkhyeyyānaṃ matthake dasahi saddehi avivittaṃ ‘‘amaravatī’’ti ca ‘‘amara’’nti ca laddhanāmaṃ nagaraṃ ahosi, yaṃ sandhāya buddhavaṃse vuttaṃ –

确实，在四阿僧祇劫又十万大劫之末，有一座名为“不死城”与“阿摩罗（Amara）”的城市，不绝于十种声音。关于此，在《佛史》中曾有言——

‘‘Kappe ca satasahasse, caturo ca asaṅkhiye;

Amaraṃ nāma nagaraṃ, dassaneyyaṃ manoramaṃ;

Dasahi saddehi avivittaṃ, annapānasamāyuta’’nti. (bu. vaṃ. 2.1-2);

“十万劫又四阿僧祇劫，有名为不死城(Amara)，悦意可观，不绝于十种声音，饮食丰足。”(bu. vaṃ. 2.1-2)

Tattha dasahi saddehi avivittanti hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena tāḷasaddena ‘‘asnātha pivatha khādathā’’ti dasamena saddenāti [Pg.4] imehi dasahi saddehi avivittaṃ ahosi. Tesaṃ pana saddānaṃ ekadesameva gahetvā –

在那里，不绝于十种声音，即是：象声、马声、车声、鼓声、姆丁伽鼓声(mudiṅga)、琴声、歌声、海螺声、铙钹声(sammassa)、拍击声(tāḷa)，以及第十种“吃吧！喝吧！嚼吧！”的声音。如此，城中不绝于这十种声音。然而，仅仅选取这些声音中的一部分，便有——

‘‘Hatthisaddaṃ assasaddaṃ, bherisaṅkharathāni ca;

Khādatha pivatha ceva, annapānena ghosita’’nti. –

“象声马声，鼓螺车声；“吃喝”之声，饮食喧腾。”

Buddhavaṃse (bu. vaṃ. 2.3-5) imaṃ gāthaṃ vatvā –

在《佛史》(Buddhavaṃsa)中（bu. vaṃ. 2.3-5）说了此偈后——

‘‘Nagaraṃ sabbaṅgasampannaṃ, sabbakammamupāgataṃ;

Sattaratanasampannaṃ, nānājanasamākulaṃ;

Samiddhaṃ devanagaraṃva, āvāsaṃ puññakamminaṃ.

“城郭一切圆满，诸事皆具足；七宝具足，诸民杂沓其间；繁盛犹如天都，乃福业者之居所。”

‘‘Nagare amaravatiyā, sumedho nāma brāhmaṇo;

Anekakoṭisannicayo, pahūtadhanadhaññavā.

“于不死城(Amaravatī)中，有名为善慧(Sumedha)的婆罗门；积聚亿万财宝，财富谷物丰饶。”

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato’’ti. – vuttaṃ;

“诵习圣典持真言，三吠陀已达彼岸；相术与史传皆通晓，于己法已臻圆满。”——如是说。

Athekadivasaṃ so sumedhapaṇḍito uparipāsādavaratale rahogato hutvā pallaṅkaṃ ābhujitvā nisinno evaṃ cintesi – ‘‘punabbhave, paṇḍita, paṭisandhiggahaṇaṃ nāma dukkhaṃ, tathā nibbattanibbattaṭṭhāne sarīrassa bhedanaṃ, ahañca jātidhammo, jarādhammo, byādhidhammo, maraṇadhammo, evaṃbhūtena mayā ajātiṃ ajaraṃ abyādhiṃ amaraṇaṃ adukkhaṃ sukhaṃ sītalaṃ amatamahānibbānaṃ pariyesituṃ vaṭṭati. Avassaṃ bhavato muccitvā nibbānagāminā ekena maggena bhavitabba’’nti. Tena vuttaṃ –

于是，一日，彼善慧智者在胜殿顶层独自一人，结跏趺坐，如是思惟：“智者，于再生中，结生(paṭisandhi)实是苦；同样，于每一生起之处，身体之坏灭。我亦具生法、老法、病法、死法。如此之我，应当寻求彼无生、无老、无病、无死、无苦、安乐、清凉、不死之大涅槃(mahānibbāna)。必应从有(bhava)中解脱，必有一条通往涅槃的道路。”因此，彼如是说：

‘‘Rahogato nisīditvā, evaṃ cintesahaṃ tadā;

Dukkho punabbhavo nāma, sarīrassa ca bhedanaṃ.

“独自安坐时，我如是思惟：再生(punabbhava)确为苦，身体坏灭亦是苦。”

‘‘Jātidhammo jarādhammo, byādhidhammo sahaṃ tadā;

Ajaraṃ amaraṃ khemaṃ, pariyesissāmi nibbutiṃ.

我于当时，自有生法、老法、病法；我将寻求无老、无死、安稳之涅槃。

‘‘Yaṃnūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

此腐朽之身，充满诸般尸秽；我当舍弃离去，无所顾恋，无所希求。

‘‘Atthi hehiti so maggo, na so sakkā na hetuye;

Pariyesissāmi taṃ maggaṃ, bhavato parimuttiyā’’ti.

确有此道，岂可不有；吾将寻觅此道，为从有得解脱。

Tato [Pg.5] uttaripi evaṃ cintesi – ‘‘yathā hi loke dukkhassa paṭipakkhabhūtaṃ sukhaṃ nāma atthi, evaṃ bhave sati tappaṭipakkhena vibhavenāpi bhavitabbaṃ. Yathā ca uṇhe sati tassa vūpasamabhūtaṃ sītalampi atthi, evaṃ rāgaggiādīnaṃ vūpasamena nibbānenāpi bhavitabbaṃ. Yathā nāma pāpassa lāmakassa dhammassa paṭipakkhabhūto kalyāṇo anavajjabhūto dhammopi atthiyeva, evameva pāpikāya jātiyā sati sabbajātikhepanato ajātisaṅkhātena nibbānenāpi bhavitabbamevā’’ti. Tena vuttaṃ –

他又更进一步这样思考：“就像世间有作为痛苦对立面的快乐一样，既然有存在，也必然有作为其对立面的不存在。就像有炎热，也有作为平息炎热的清凉一样，既然有贪欲之火等，也必然有通过平息它们而达到的涅槃。就像有邪恶低劣的法，也必然有作为其对立面的善良无罪的法一样，既然有罪恶的出生，也必然有通过灭尽一切出生而被称为不生的涅槃。”因此说——

‘‘Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati;

Evaṃ bhave vijjamāne, vibhavopicchitabbako.

譬如苦存在，亦有名为乐；如是有存在，亦当求无有。

‘‘Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;

Evaṃ tividhaggi vijjante, nibbānampicchitabbakaṃ.

譬如暑热既存在，清凉实亦得见；三火若然现前，涅槃亦当求觅。

‘‘Yathāpi pāpe vijjante, kalyāṇamapi vijjati;

Evameva jāti vijjante, ajātipicchitabbaka’’nti.

譬如邪恶既存在，善法实亦得见；出生若然现前，不生亦当求觅。

Aparampi cintesi – ‘‘yathā nāma gūtharāsimhi nimuggena purisena dūratova pañcavaṇṇapadumasañchannaṃ mahātaḷākaṃ disvā ‘katarena nu kho maggena ettha gantabba’nti taṃ taḷākaṃ gavesituṃ yuttaṃ. Yaṃ tassa agavesanaṃ, na so taḷākassa doso, purisasseva doso. Evaṃ kilesamaladhovane amatamahānibbānataḷāke vijjante yaṃ tassa agavesanaṃ, na so amatamahānibbānataḷākassa doso, purisasseva doso. Yathā ca corehi samparivārito puriso palāyanamagge vijjamānepi sace na palāyati, na so maggassa doso, purisasseva doso. Evameva kilesehi parivāretvā gahitassa purisassa vijjamāneyeva nibbānagāmimhi sive magge maggassa agavesanaṃ nāma na maggassa doso, purisasseva doso. Yathā ca byādhipīḷito puriso vijjamāne byādhitikicchake vejje sace taṃ vejjaṃ gavesitvā byādhiṃ na tikicchāpeti, na so vejjassa doso, purisasseva doso. Evameva yo kilesabyādhipīḷito kilesavūpasamamaggakovidaṃ vijjamānameva ācariyaṃ na gavesati, tasseva doso, na kilesavināsakassa ācariyassa doso’’ti. Tena vuttaṃ –

他又思惟：“譬如有人陷于粪堆(gūtharāsi)，遥见五色莲花所覆之大池，心想：‘当由何路前往彼处？’理应去寻找那个池塘。其若不寻，非池之过，实乃彼人之过。如是，有能洗涤烦恼(kilesa)污垢的甘露大涅槃池(amatamahānibbānataḷāka)存在，其若不寻，非甘露大涅槃池之过，实乃彼人之过。又如有人为盗贼所围，纵有逃生之路而不逃，非道路之过，实乃彼人之过。如是，为烦恼所围困之人，纵有通往涅槃(nibbāna)的安稳之道现前，而不去寻找此道，非道路之过，实乃彼人之过。又如有人为疾病所苦，纵有能治病之良医(vejja)，而不去寻找医生治疗其病，非良医之过，实乃彼人之过。如是，为烦恼之病所苦者，纵有精通止息烦恼之道的导师(ācariya)现前，而不去寻找，实乃彼人之过，非灭除烦恼之导师的过错。”因此说——

‘‘Yathā [Pg.6] gūthagato puriso, taḷākaṃ disvāna pūritaṃ;

Na gavesati taṃ taḷākaṃ, na doso taḷākassa so.

“如人身陷粪堆中，遥见清池水盈盈；却不求觅彼清池，非彼清池之过失。

‘‘Evaṃ kilesamaladhove, vijjante amatantaḷe;

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe.

“如是能涤烦恼垢，甘露之池既存在；若人不寻觅彼池，非是甘露池之过。

‘‘Yathā arīhi pariruddho, vijjante gamanampathe;

Na palāyati so puriso, na doso añjasassa so.

“犹如被敌所环绕，逃脱之路本存在；彼人若然不逃离，非彼道路之过失。

‘‘Evaṃ kilesapariruddho, vijjamāne sive pathe;

Na gavesati taṃ maggaṃ, na doso sivamañjase.

“如是烦恼所缠绕，安稳之道已存在；彼人若不寻彼道，非彼安稳道之过失。

‘‘Yathāpi byādhito puriso, vijjamāne tikicchake;

Na tikicchāpeti taṃ byādhiṃ, na doso so tikicchake.

“犹如患病之人，医者既已存在；彼不求医治其病，非是医者之过失。

‘‘Evaṃ kilesabyādhīhi, dukkhito paripīḷito;

Na gavesati taṃ ācariyaṃ, na doso so vināyake’’ti.

如是为烦恼病所困，为苦所逼迫；不求阿阇梨，非调伏者之过失。

Aparampi cintesi – ‘‘yathā maṇḍanakajātiko puriso kaṇṭhe āsattaṃ kuṇapaṃ chaḍḍetvā sukhaṃ gaccheyya, evaṃ mayāpi imaṃ pūtikāyaṃ chaḍḍetvā anapekkhena nibbānanagaraṃ pavisitabbaṃ. Yathā ca naranāriyo ukkārabhūmiyaṃ uccārapassāvaṃ katvā na taṃ ucchaṅgena vā ādāya, dussantena vā veṭhetvā gacchanti, jigucchamānā pana anapekkhāva, chaḍḍetvā gacchanti, evaṃ mayāpi imaṃ pūtikāyaṃ anapekkhena chaḍḍetvā amatanibbānanagaraṃ pavisituṃ vaṭṭati. Yathā ca nāvikā nāma jajjaraṃ nāvaṃ anapekkhāva chaḍḍetvā gacchanti, evaṃ ahampi imaṃ navahi vaṇamukhehi paggharantaṃ kāyaṃ chaḍḍetvā anapekkho nibbānapuraṃ pavisissāmi. Yathā ca puriso nānāratanāni ādāya corehi saddhiṃ maggaṃ gacchanto attano ratananāsabhayena te chaḍḍetvā khemaṃ maggaṃ gaṇhāti, evaṃ ayampi karajakāyo ratanavilopakacorasadiso. Sacāhaṃ ettha taṇhaṃ karissāmi, ariyamaggakusaladhammaratanaṃ me nassissati, tasmā mayā imaṃ corasadisaṃ kāyaṃ chaḍḍetvā amatamahānibbānanagaraṃ pavisituṃ vaṭṭatī’’ti. Tena vuttaṃ –

他又思惟：“譬如饰身之人，弃舍系于颈上之死尸而安乐行去；我亦应如是，无所顾恋，舍此腐臭之身，而入于涅槃城。又譬如男女于粪扫堆上大小便已，不以怀抱之，亦不以衣角裹之而去，唯厌恶而无所顾恋，弃之而去；我亦应如是，无所顾恋，舍此腐臭之身，而入于不死涅槃城。又譬如舟人，无所顾恋，舍弃朽坏之舟而去；我亦应如是，无所顾恋，舍此九窍流不净身，而入于涅槃城。又譬如有人，携种种宝，与盗贼同行，惧失其宝，遂舍离彼等，取安稳道；此业生身亦复如是，犹如劫宝之贼。我若于此身生爱，则圣道善法之宝，必将毁失。是故我应舍此贼身，而入于不死大涅槃城。”是故说：

‘‘Yathāpi [Pg.7] kuṇapaṃ puriso, kaṇṭhe baddhaṃ jigucchiya;

Mocayitvāna gaccheyya, sukhī serī sayaṃvasī.

犹如一人，颈系腐尸，心生厌恶；解脱之而离去，安乐、自由、自主。

‘‘Tathevimaṃ pūtikāyaṃ, nānākuṇapasañcayaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

如是此臭秽身，种种腐尸积聚；我当舍弃而离去，无所系恋，无所求。

‘‘Yathā uccāraṭṭhānamhi, karīsaṃ naranāriyo;

Chaḍḍayitvāna gacchanti, anapekkhā anatthikā.

犹如男女于便溺处，舍粪而去，无所系恋，无所求。

‘‘Evamevāhaṃ imaṃ kāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gacchissaṃ, vaccaṃ katvā yathā kuṭiṃ.

我此身亦复如是，为种种腐尸所充满；我当舍弃而离去，犹如排泄已出孤邸。

‘‘Yathāpi jajjaraṃ nāvaṃ, paluggaṃ udagāhiniṃ;

Sāmī chaḍḍetvā gacchanti, anapekkhā anatthikā.

“譬如腐朽之舟，渗水而破败，船主无所顾恋，舍之而去。”

‘‘Evamevāhaṃ imaṃ kāyaṃ, navacchiddaṃ dhuvassavaṃ;

Chaḍḍayitvāna gacchissaṃ, jiṇṇanāvaṃva sāmikā.

“我此身亦复如是，九孔恒流不净物；我当弃之而去，犹如船主弃朽舟。”

‘‘Yathāpi puriso corehi, gacchanto bhaṇḍamādiya;

Bhaṇḍacchedabhayaṃ disvā, chaḍḍayitvāna gacchati.

“譬如有人携财与盗贼同行，见财物有被劫之危，遂舍弃盗贼而去。”

‘‘Evameva ayaṃ kāyo, mahācorasamo viya;

Pahāyimaṃ gamissāmi, kusalacchedanā bhayā’’ti.

“此身亦复如是，犹如大盗贼；为惧善法被劫，我当舍此身而去。”

Evaṃ sumedhapaṇḍito nānāvidhāhi upamāhi imaṃ nekkhammūpasaṃhitaṃ atthaṃ cintetvā sakanivesane aparimitabhogakkhandhaṃ heṭṭhā vuttanayena kapaṇaddhikādīnaṃ vissajjetvā mahādānaṃ datvā vatthukāme ca kilesakāme ca pahāya amaranagarato nikkhamitvā ekakova himavante dhammikaṃ nāma pabbataṃ nissāya assamaṃ katvā tattha paṇṇasālañca caṅkamañca māpetvā pañcahi nīvaraṇadosehi vajjitaṃ ‘‘evaṃ samāhite citte’’tiādinā nayena vuttehi aṭṭhahi kāraṇaguṇehi samupetaṃ abhiññāsaṅkhātaṃ balaṃ āharituṃ tasmiṃ assamapade navadosasamannāgataṃ sāṭakaṃ pajahitvā, dvādasaguṇasamannāgataṃ vākacīraṃ nivāsetvā, isipabbajjaṃ pabbaji. Evaṃ pabbajito aṭṭhadosasamākiṇṇaṃ taṃ paṇṇasālaṃ pahāya dasaguṇasamannāgataṃ rukkhamūlaṃ upagantvā sabbaṃ dhaññavikatiṃ pahāya pavattaphalabhojano hutvā nisajjaṭṭhānacaṅkamanavaseneva [Pg.8] padhānaṃ padahanto sattāhabbhantareyeva aṭṭhannaṃ samāpattīnaṃ pañcannañca abhiññānaṃ lābhī ahosi. Evaṃ taṃ yathāpatthitaṃ abhiññābalaṃ pāpuṇi. Tena vuttaṃ –

如是，善慧智者以种种譬喻思惟此一趣向出离之义后，于其住处，将无量财宝依前所述之方式，布施予贫困者、乞丐等，行大布施。舍离事欲与烦恼欲，自不死城(Amaranagara)出离，独自一人前往雪山(Himavanta)，依止名为法山(Dhammika)的山峰，建造茅蓬。于彼处，建造叶庵与经行处，远离五盖，以及由“如是心已善正定”等语所说之八种因缘功德具足，为引生神通力，于彼茅蓬中，舍弃具九过患的布衣，披上具十二功德的树皮衣，出家为仙人。如是出家后，舍弃那具八过患的叶庵，前往具十功德的树下，舍弃一切谷物制品，以自然落果为食，仅以坐、立与经行的方式精勤，即在七日之内，证得八等至与五神通。如是，他即达到如所希求的神通力。因此有此偈颂：

‘‘Evāhaṃ cintayitvāna, nekakoṭisataṃ dhanaṃ;

Nāthānāthānaṃ datvāna, himavantamupāgamiṃ.

“如是我思惟，施予无数亿财富，予有依无依者，而后我往雪山去。”

‘‘Himavantassāvidūre, dhammiko nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

“离雪山不远处，有山名为法山；我之净修处善造，叶庵亦善建成。”

‘‘Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjitaṃ;

Aṭṭhaguṇasamupetaṃ, abhiññābalamāhariṃ.

我于彼处造经行处，远离五过患；具足八功德，引生神通力。

‘‘Sāṭakaṃ pajahiṃ tattha, navadosamupāgataṃ;

Vākacīraṃ nivāsesiṃ, dvādasaguṇamupāgataṃ.

我于彼处舍弃具九过患之布衣，穿上具十二功德之树皮衣。

‘‘Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakaṃ;

Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgataṃ.

我舍弃充满八过患之叶庵，前往具足十功德之树下。

‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

我尽舍播种与种植之谷物，食用具足众多功德之自落果。

‘‘Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame;

Abbhantaramhi sattāhe, abhiññābala pāpuṇi’’nti.

我于彼处，于坐、立、经行中精勤修行；于七日之内，我证得神通之力。

Tattha ‘‘assamo sukato mayhaṃ, paṇṇasālā sumāpitā’’ti imāya pana pāḷiyā sumedhapaṇḍitena assamapaṇṇasālacaṅkamā sahatthā māpitā viya vuttā. Ayaṃ panettha attho – mahāsattañhi ‘‘himavantaṃ ajjhogāhetvā ajja dhammikapabbataṃ pavisissatī’’ti disvā sakko vissakammadevaputtaṃ āmantesi – ‘‘tāta, ayaṃ sumedhapaṇḍito ‘pabbajissāmī’ti nikkhanto, etassa vasanaṭṭhānaṃ māpehī’’ti. So tassa vacanaṃ sampaṭicchitvā ramaṇīyaṃ assamaṃ, suguttaṃ paṇṇasālaṃ, manoramaṃ caṅkamañca māpesi. Bhagavā pana tadā attano puññānubhāvena nipphannaṃ taṃ assamapadaṃ sandhāya ‘‘sāriputta, tasmiṃ dhammikapabbate –

于此，“我之茅蓬善建造，叶庵善筑成”此句巴利，犹如是说善慧智者(Sumedhapaṇḍita)亲手建造了茅蓬、叶庵与经行处。此中义理为：帝释(Sakka)见大士“将深入雪山，今日进入法山(Dhammikapabbata)”，便召见毗首羯磨天子(Vissakammadevaputta)说：“孩子，这位善慧智者为求出家而离家，你为他建造住处吧。”他领命后，便建造了悦意的茅蓬、守护周全的叶庵，以及赏心悦目的经行处。然世尊当时是就由自身福德威力所成之茅蓬处而言，对舍利弗说：“舍利弗，于彼法山上——”

‘‘Assamo [Pg.9] sukato mayhaṃ, paṇṇasālā sumāpitā;

Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’’nti. –

“我之茅蓬善建造，叶庵善筑成；我于彼处造经行处，远离五过患。”

Āha. Tattha sukato mayhanti suṭṭhu kato mayā. Paṇṇasālā sumāpitāti paṇṇacchadanasālāpi me sumāpitā ahosi.

此中，“sukato mayhaṃ”（善建造）意即“suṭṭhu kato mayā”（由我善巧所造）。“Paṇṇasālā sumāpitā”（叶庵善筑成）意即“paṇṇacchadanasālāpi me sumāpitā ahosi”（我之覆叶茅舍亦善筑成）。

Pañcadosavivajjitanti pañcime caṅkamadosā nāma thaddhavisamatā, antorukkhatā, gahanacchannatā, atisambādhatā, ativisālatāti. Thaddhavisamabhūmibhāgasmiñhi caṅkame caṅkamantassa pādā rujjanti, phoṭā uṭṭhahanti, cittaṃ ekaggataṃ na labhati, kammaṭṭhānaṃ vipajjati. Mudusamatale pana phāsuvihāraṃ āgamma kammaṭṭhānaṃ sampajjati. Tasmā thaddhavisamabhūmibhāgatā eko dosoti veditabbo. Caṅkamassa anto vā majjhe vā koṭiyaṃ vā rukkhe sati pamādamāgamma caṅkamantassa nalāṭaṃ vā sīsaṃ vā paṭihaññatīti antorukkhatā dutiyo doso. Tiṇalatādigahanacchanne caṅkame caṅkamanto andhakāravelāyaṃ uragādike pāṇe akkamitvā vā māreti, tehi vā daṭṭho dukkhaṃ āpajjatīti gahanacchannatā tatiyo doso. Atisambādhe caṅkame vitthārato ratanike vā aḍḍharatanike vā caṅkamantassa paricchede pakkhalitvā nakhāpi aṅguliyopi bhijjantīti atisambādhatā catuttho doso. Ativisāle caṅkame caṅkamantassa cittaṃ vidhāvati, ekaggataṃ na labhatīti ativisālatā pañcamo doso. Puthulato pana diyaḍḍharatanaṃ dvīsu passesu ratanamattaṃ anucaṅkamaṃ dīghato saṭṭhihatthaṃ mudutalaṃ samavippakiṇṇavālukaṃ caṅkamaṃ vaṭṭati cetiyagirimhi dīpappasādakamahāmahindattherassa caṅkamaṃ viya, tādisaṃ taṃ ahosi. Tenāha – ‘‘caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’nti.

“远离五种过患”是指这五种经行处的过患：坚硬不平、中间有树、杂草丛生、过于狭窄、过于宽广。在坚硬不平的地面经行时，脚会疼痛，会起水泡，心无法专注，业处也会退失。而在柔软平坦的地面，则能安适而住，依此业处也能成就。因此，坚硬不平的地面应被视为第一种过患。如果经行道的内部、中间或边缘有树，经行者可能会因疏忽而撞到额头或头部，因此，中间有树是第二种过患。在被草、藤等覆盖的经行道上经行，在昏暗时可能会踩到蛇等有情而将其杀死，或者被它们咬伤而遭受痛苦，因此，杂草丛生是第三种过患。在过于狭窄的经行道上经行，若其宽度为一肘或半肘，经行者在边缘滑倒时，指甲甚至手指都可能折断，因此，过于狭窄是第四种过患。在过于宽广的经行道上经行时，心会散乱，无法获得专注，因此，过于宽广是第五种过患。适宜的经行道，其宽度为一肘半，两侧各有约一肘的环行道，长度六十肘，地面柔软，并均匀铺有细沙，就像在支提山（Cetiyagiri）上为岛屿带来光明的摩哂陀大长老的经行道一样；（他所造的）经行道就是那样的。因此（经中）说：“我在那里建造了经行处，远离了五种过患”。

Aṭṭhaguṇasamupetanti aṭṭhahi samaṇasukhehi upetaṃ. Aṭṭhimāni samaṇasukhāni nāma dhanadhaññapariggahābhāvo, anavajjapiṇḍapātapariyesanabhāvo, nibbutapiṇḍapātabhuñjanabhāvo, raṭṭhaṃ pīḷetvā dhanasāraṃ vā sīsakahāpaṇādīni vā gaṇhantesu rājakulesu raṭṭhapīḷanakilesābhāvo, upakaraṇesu nicchandarāgabhāvo, coravilope nibbhayabhāvo, rājarājamahāmattehi asaṃsaṭṭhabhāvo, catūsu disāsu appaṭihatabhāvoti[Pg.10]. Idaṃ vuttaṃ hoti – ‘‘yathā tasmiṃ assame vasantena sakkā honti imāni aṭṭha sukhāni vindituṃ, evaṃ aṭṭhaguṇasamupetaṃ taṃ assamaṃ māpesi’’nti.

“具足八种功德”是指具足八种沙门安乐：一、无有财谷之积蓄；二、寻求无过之食；三、受用寂静之食；四、于压榨国土、夺取财宝或征收人头税等之王族中，无有压迫国民之烦恼；五、于资具无欲贪；六、于盗贼劫掠时无所畏惧；七、不与国王、大臣交往；八、于四方无有障碍。此言：“为令居住于彼茅舍者能得此八种安乐，故彼建造了具足八种功德之茅舍。”

Abhiññābalamāharinti pacchā tasmiṃ assame vasanto kasiṇaparikammaṃ katvā abhiññānañca samāpattīnañca uppādanatthāya aniccato ca dukkhato ca vipassanaṃ ārabhitvā thāmappattaṃ vipassanābalaṃ āhariṃ. Yathā tasmiṃ vasanto taṃ balaṃ āharituṃ sakkomi, evaṃ taṃ assamaṃ abhiññatthāya vipassanābalassa anucchavikaṃ katvā māpesinti attho.

“我引生了胜知力”：其后，我住于彼茅舍，作遍处预备，为生起诸胜知(abhiññā)与等至(samāpatti)，而从无常、苦二相修习观(vipassanā)，引生了坚固的观力。此义为：“我建造彼茅舍，使其适合于胜知与观力，以便我住于彼处时，能引生彼力。”

Sāṭakaṃ pajahiṃ tattha, navadosamupāgatanti etthāyaṃ anupubbikathā. Tadā kira kuṭileṇacaṅkamādipaṭimaṇḍitaṃ pupphūpagaphalūpagarukkhasañchannaṃ ramaṇīyaṃ madhurasalilāsayaṃ apagatavāḷamigabhiṃsanakasakuṇaṃ pavivekakkhamaṃ assamaṃ māpetvā alaṅkatacaṅkamassa ubhosu antesu ālambanaphalakaṃ saṃvidhāya nisīdanatthāya caṅkamavemajjhe samatalaṃ muggavaṇṇasilaṃ māpetvā anto paṇṇasālāya jaṭāmaṇḍalavākacīratidaṇḍakuṇḍikādike tāpasaparikkhāre maṇḍape pānīyaghaṭapānīyasaṅkhapānīyasarāvāni, aggisālāyaṃ aṅgārakapalladāruādīnīti evaṃ yaṃ yaṃ pabbajitānaṃ upakārāya saṃvattati, taṃ sabbaṃ māpetvā paṇṇasālāya bhittiyaṃ – ‘‘ye keci pabbajitukāmā ime parikkhāre gahetvā pabbajantū’’ti akkharāni chinditvā devalokameva gate vissakammadevaputte sumedhapaṇḍito himavantapāde girikandarānusārena attano nivāsānurūpaṃ phāsukaṭṭhānaṃ olokento nadīnivattane vissakammanimmitaṃ sakkadattiyaṃ ramaṇīyaṃ assamaṃ disvā caṅkamanakoṭiṃ gantvā padavaḷañjaṃ apassanto ‘‘dhuvaṃ pabbajitā dhuragāme bhikkhaṃ pariyesitvā kilantarūpā āgantvā paṇṇasālaṃ pavisitvā nisinnā bhavissantī’’ti cintetvā thokaṃ āgametvā ‘‘ativiya cirāyanti, jānissāmī’’ti paṇṇasāladvāraṃ vivaritvā anto pavisitvā ito cito ca olokento mahābhittiyaṃ akkharāni vācetvā ‘‘mayhaṃ kappiyaparikkhārā ete, ime gahetvā pabbajissāmī’’ti attanā nivatthapārutaṃ sāṭakayugaṃ pajahi. Tenāha ‘‘sāṭakaṃ pajahiṃ tatthā’’ti. Evaṃ paviṭṭho ahaṃ, sāriputta, tassaṃ paṇṇasālāyaṃ sāṭakaṃ pajahiṃ.

“我在那里舍弃了衣服，因其具足九种过患”：此处是其次第解说。据说当时，天子毗首羯磨（Vissakamma）化现了一座净修处，它装饰有孤邸、洞窟、经行处等，覆盖着开花结果的树木，有甘甜的水池，远离了猛兽与骇人的鸟类，适合于独住。他在装饰好的经行处两端设置了扶手，为了坐下而在经行处中间化现了平坦的绿豆色石板。在叶茅屋内部，有发髻、树皮衣、三支杖、水罐等苦行者的用具；在凉亭里，有饮水罐、饮水螺、饮水钵；在火堂里，有炭盆、柴薪等。就这样，凡是对出家人有益之物，他都一一化现齐全。他在叶茅屋的墙壁上刻下文字：“任何想要出家的人，都可以拿走这些用具出家。”当毗首羯磨天子前往天界后，善慧智者（Sumedha-paṇḍita）沿着喜马拉雅山脚的山谷，寻找适合自己居住的舒适地方时，在河湾处看见了由毗首羯磨所造、帝释天所赠的宜人净修处。他走到经行处的一端，没有看到脚印，心想：“必定是有出家人到附近的村里乞食，疲惫归来后进入叶茅屋坐下了。”他稍等片刻，又想：“他们离开太久了，我当去看个究竟。”于是打开叶茅屋的门，进入里面四处察看，在大墙上读到那些文字：“这些是适合我的资具，我要拿走它们出家。”于是他便舍弃了自己所穿的一对衣物。因此说：“我在那里舍弃了衣服。”舍利弗，我就是这样进入那座叶茅屋，舍弃了衣服。

Navadosamupāgatanti [Pg.11] sāṭakaṃ pajahanto nava dose disvā pajahinti dīpeti. Tāpasapabbajjaṃ pabbajitānañhi sāṭakasmiṃ nava dosā upaṭṭhahanti. Mahagghabhāvo eko doso, parapaṭibaddhatāya uppajjanabhāvo eko, paribhogena lahuṃ kilissanabhāvo eko, kiliṭṭho hi dhovitabbo ca rajitabbo ca hoti, paribhogena jīraṇabhāvo eko, jiṇṇassa hi tunnaṃ vā aggaḷadānaṃ vā kātabbaṃ hoti, puna pariyesanāya durabhisambhavabhāvo eko, tāpasapabbajjāya asāruppabhāvo eko, paccatthikānaṃ sādhāraṇabhāvo eko, yathā hi naṃ paccatthikā na gaṇhanti, evaṃ gopetabbo hoti, paribhuñjantassa vibhūsanaṭṭhānabhāvo eko, gahetvā vicarantassa khandhabhāramahicchabhāvo ekoti.

“具足九种过患”：此句是为了说明，舍弃衣服者是因见到此九种过患才舍弃的。对于修苦行出家者而言，衣服有九种过患：价格昂贵是一过患；依靠他人而生起是一过患；穿着后易脏污是一过患，因为脏污了就必须洗涤与染色；穿着后易破旧是一过患，因为破旧了就必须缝补或打补丁；再次寻觅难以获得是一过患；与修苦行出家不相称是一过患；为敌者所共有是一过患，因为必须守护它，以免被敌者夺取；穿着时成为装饰品是一过患；携带行走时成为肩上重负，并引起大欲是一过患。

Vākacīraṃ nivāsesinti tadāhaṃ, sāriputta, ime nava dose disvā sāṭakaṃ pahāya vākacīraṃ nivāsesiṃ, muñjatiṇaṃ hīraṃ hīraṃ katvā ganthetvā kataṃ vākacīraṃ nivāsanapārupanatthāya ādiyinti attho.

“我穿上了树皮衣”：舍利弗，那时我见到这九种过患后，便舍弃了那件衣服而穿上了树皮衣。其义是：我将文珠草（muñja）撕成纤维，编结成树皮衣，取来作为下衣与上衣之用。

Dvādasa guṇamupāgatanti dvādasahi ānisaṃsehi samannāgataṃ. Vākacīrasmiñhi dvādasa ānisaṃsā – appagghaṃ sundaraṃ kappiyanti ayaṃ tāva eko ānisaṃso, sahatthā kātuṃ sakkāti ayaṃ dutiyo, paribhogena saṇikaṃ kilissati, dhoviyamānepi papañco natthīti ayaṃ tatiyo, paribhogena jiṇṇepi sibbitabbābhāvo catuttho, puna pariyesantassa sukhena karaṇabhāvo pañcamo, tāpasapabbajjāya sāruppabhāvo chaṭṭho, paccatthikānaṃ nirupabhogabhāvo sattamo, paribhuñjantassa vibhūsanaṭṭhānābhāvo aṭṭhamo, dhāraṇe sallahukabhāvo navamo, cīvarapaccaye appicchabhāvo dasamo, vākuppattiyā dhammikaanavajjabhāvo ekādasamo, vākacīre naṭṭhepi anapekkhabhāvo dvādasamoti.

“具足十二种功德”，即具足十二种利益。树皮衣有十二种利益：价格低廉、美观且适宜是一利益；可以亲手制作是第二利益；穿着后缓慢脏污，即使洗涤也没有繁琐是第三利益；穿着后即使破旧也无需缝补是第四利益；再次寻觅时容易制作是第五利益；适合修苦行出家是第六利益；不为敌者所用是第七利益；穿着时不会成为装饰品是第八利益；携带轻便是第九利益；对衣物资具少欲是第十利益；树皮衣的获得如法且无过失是第十一利益；树皮衣遗失也不会有牵挂是第十二利益。

Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakanti kathaṃ pajahiṃ? So kira varasāṭakayugaṃ omuñcanto cīvaravaṃse laggitaṃ anojapupphadāmasadisaṃ rattaṃ vākacīraṃ gahetvā nivāsetvā tassūpari aparaṃ suvaṇṇavaṇṇaṃ vākacīraṃ paridahitvā punnāgapupphasantharasadisaṃ sakhuraṃ ajinacammaṃ ekaṃsaṃ katvā jaṭāmaṇḍalaṃ [Pg.12] paṭimuñcitvā cūḷāya saddhiṃ niccalabhāvakaraṇatthaṃ sārasūciṃ pavesetvā muttājālasadisāya sikkāya pavāḷavaṇṇaṃ kuṇḍikaṃ odahitvā tīsu ṭhānesu vaṅkaṃ kājaṃ ādāya ekissā kājakoṭiyā kuṇḍikaṃ, ekissā aṅkusapacchitidaṇḍakādīni olaggetvā khārikājaṃ aṃse katvā dakkhiṇena hatthena kattaradaṇḍaṃ gahetvā paṇṇasālato nikkhamitvā saṭṭhihatthe mahācaṅkame aparāparaṃ caṅkamanto attano vesaṃ oloketvā – ‘‘mayhaṃ manoratho matthakaṃ patto, sobhati vata me pabbajjā, buddhapaccekabuddhādīhi sabbehi dhīrapurisehi vaṇṇitā thomitā ayaṃ pabbajjā nāma, pahīnaṃ me gihibandhanaṃ, nikkhantosmi nekkhammaṃ, laddhā me uttamapabbajjā, karissāmi samaṇadhammaṃ, labhissāmi maggaphalasukha’’nti ussāhajāto khārikājaṃ otāretvā caṅkamavemajjhe muggavaṇṇasilāpaṭṭe suvaṇṇapaṭimā viya nisinno divasabhāgaṃ vītināmetvā sāyanhasamayaṃ paṇṇasālaṃ pavisitvā bidalamañcakapasse kaṭṭhattharikāya nipanno sarīraṃ utuṃ gāhāpetvā balavapaccūse pabujjhitvā attano āgamanaṃ āvajjesi – ‘‘ahaṃ gharāvāse ādīnavaṃ disvā amitabhogaṃ anantayasaṃ pahāya araññaṃ pavisitvā nekkhammagavesako hutvā pabbajito. Ito dāni paṭṭhāya pamādacāraṃ carituṃ na vaṭṭati, pavivekañhi pahāya vicarantaṃ micchāvitakkamakkhikā khādanti, idāni mayā vivekamanubrūhetuṃ vaṭṭati, ahañhi gharāvāsaṃ palibodhato disvā nikkhanto, ayañca manāpā paṇṇasālā, beluvapakkavaṇṇā paribhaṇḍakatā bhūmi, rajatavaṇṇā setabhittiyo, kapotapādavaṇṇaṃ paṇṇacchadanaṃ, vicittattharaṇavaṇṇo bidalamañcako, nivāsaphāsukaṃ vasanaṭṭhānaṃ, na etto atirekatarā viya me gehasampadā paññāyatī’’ti paṇṇasālāya dose vicinanto aṭṭha dose passi.

“我舍弃了充满八种过患的叶屋。”——如何舍弃呢？据说，他解下华美的衣裳，从衣架上取下如阿诺嘉(Anojā)花环般鲜红的树皮衣穿上，又在其上披了一件金色的树皮衣，将如龙花树(punnāga)花铺般、连着蹄子的黑羚羊皮(ajinacamma)斜披于一肩，束起环状的发髻，为使其固定，用一支心木发针穿过顶髻，将珊瑚色的水瓶(kuṇḍika)放入珍珠网般的提网中，拿起三处弯曲的扁担，一端挂着水瓶，另一端挂着钩、篮、杖等物，将扁担扛在肩上，右手拿着手杖，走出叶屋。在六十肘长的大经行处来回经行，审视自己的装束后想道：“我的心愿已达顶峰，我的出家生活多么庄严！此出家乃为诸佛、独觉佛等一切贤智者所称赞、赞颂。我已舍弃居家束缚，出离世俗，获得了最上的出家。我将修习沙门之法，必证道果之乐。”他精神振奋，放下扁担，在经行处中央的豆绿色石板上如金像般静坐，度过白日。傍晚时分，他进入叶屋，躺在竹床边的木板铺上，让身体适应气候。黎明时分醒来，他回想自己前来之事：“我因见到在家的过患，舍弃了无量的财富与无尽的声誉，进入森林寻求出离而出家。自今而后，不应放逸而行。舍离独处而游荡者，必为邪思之蝇所叮咬。如今我应增长独处。我正是因为见到在家的束缚才出离的。而这叶屋如此赏心悦目，地面平整，呈熟木橘色；墙壁洁白，犹如白银；叶盖屋顶，色如鸽足；竹床铺设有缤纷的垫褥；此住处安稳舒适。我俗家的财富似乎也未曾胜过此处。”他如此审视叶屋的过失，见到了八种过患。

Paṇṇasālaparibhogasmiñhi aṭṭha ādīnavā – mahāsamārambhena dabbasambhāre samodhānetvā karaṇapariyesanabhāvo eko ādīnavo, tiṇapaṇṇamattikāsu patitāsu tāsaṃ punappunaṃ ṭhapetabbatāya nibaddhajagganabhāvo dutiyo, senāsanaṃ nāma mahallakassa pāpuṇāti, avelāya vuṭṭhāpiyamānassa cittekaggatā na hotīti uṭṭhāpanīyabhāvo tatiyo, sītuṇhādipaṭighātena kāyassa sukhumālakaraṇabhāvo catuttho[Pg.13], gehaṃ paviṭṭhena yaṃkiñci pāpaṃ sakkā kātunti garahāpaṭicchādanabhāvo pañcamo, ‘‘mayha’’nti pariggahakaraṇabhāvo chaṭṭho, gehassa atthibhāvo nāmesa sadutiyakavāso viyāti sattamo, ūkāmaṅgulagharagoḷikādīnaṃ sādhāraṇatāya bahusādhāraṇabhāvo aṭṭhamo. Iti ime aṭṭha ādīnave disvā mahāsatto paṇṇasālaṃ pajahi. Tenāha – ‘‘aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka’’nti.

享用叶茅篷(paṇṇasāla)有八种过患：一、须大费周章，筹集材料，寻求建造；二、草、叶、泥土掉落，须时常修补，持续清扫维护；三、住处通常归于长老，若被非时唤起，则心不得专注，有此须应召而起之患；四、因抵御寒暑等而令身体娇弱；五、进入屋中，可为任何恶行，得以遮蔽应受谴责之事；六、生起“我所”之执取；七、拥有屋舍，犹如与伴侣共住；八、与虱、蠼螋、壁虎等众多生物共用。大士见此八种过患，遂舍弃叶茅篷。是故说：“充满八种过失，我舍弃叶茅篷。”

Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgatanti channaṃ paṭikkhipitvā dasahi guṇehi upetaṃ rukkhamūlaṃ upagatosmīti vadati. Tatrime dasa guṇā – appasamārambhatā eko guṇo, upagamanamattakameva hi tattha hotīti. Appaṭijagganatā dutiyo, tañhi sammaṭṭhampi asammaṭṭhampi paribhogaphāsukaṃ hotiyeva. Anuṭṭhāpanīyabhāvo tatiyo. Garahaṃ nappaṭicchādeti, tattha hi pāpaṃ karonto lajjatīti garahāya appaṭicchannabhāvo catuttho. Abbhokāsavāso viya kāyaṃ na santhambhetīti kāyassa asanthambhanabhāvo pañcamo, pariggahakaraṇābhāvo chaṭṭho, gehālayapaṭikkhepo sattamo. Bahusādhāraṇe gehe viya ‘‘paṭijaggissāmi naṃ, nikkhamathā’’ti nīharaṇakābhāvo aṭṭhamo, vasantassa sappītikabhāvo navamo, rukkhamūlasenāsanassa gatagataṭṭhāne sulabhatāya anapekkhabhāvo dasamoti ime dasaguṇe disvā rukkhamūlaṃ upagatosmīti vadati.

“我已至树下，具足十种功德”——此谓舍弃遮蔽，我来到具足十种功德的树下。此十种功德为：一、少事务，仅需前往即可。二、不需照料，其地无论扫洒与否，皆适宜使用。三、不需请离。四、不覆过失，于彼处行恶者会感羞耻。五、身不僵硬，犹如住于露地。六、不执为己有。七、舍离对屋舍之贪著。八、不驱离他人，不像在众人共住的屋舍中说：“我来照料，你们出去！”。九、住者有喜。十、无所顾念，因树下住处随处易得。见此十种功德，故说“我已至树下”。

Imāni hi ettakāni kāraṇāni sallakkhetvā mahāsatto punadivase bhikkhāya gāmaṃ pāvisi. Athassa sampattagāme manussā mahantena ussāhena bhikkhaṃ adaṃsu. So bhattakiccaṃ niṭṭhāpetvā assamaṃ āgamma nisīditvā cintesi – ‘‘nāhaṃ ‘āhāraṃ labhāmī’ti pabbajito, siniddhāhāro nāmesa mānamadapurisamade vaḍḍheti, āhāramūlakassa ca dukkhassa anto natthi, yaṃnūnāhaṃ vāpitaropitadhaññanibbattakaṃ āhāraṃ pajahitvā pavattaphalabhojano bhaveyya’’nti. So tato paṭṭhāya tathā katvā ghaṭento vāyamanto sattāhabbhantareyeva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattesi. Tena vuttaṃ –

大士思惟此等缘由后，于翌日为乞食而进入村庄。抵达村庄时，人们以极大的热情供养他食物。他用完餐，回到茅蓬坐下，心想：“我出家并非为求食物，精美食物只会增长慢憍与士夫憍，且以食物为根源的痛苦永无止境。我何不舍弃由播种、种植谷物而得的食物，改为食用自然生长的果实呢？”他从那时起便如此实行，努力精进，于七日之内即证得八等至与五神通。因此而说：

‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

播种耕耘之谷物，我已尽弃无余；具足众多功德之自然果实，我已采食。

‘‘Tatthappadhānaṃ [Pg.14] padahiṃ, nisajjaṭṭhānacaṅkame;

Abbhantaramhi sattāhe, abhiññābala pāpuṇi’’nti.

于宴坐、站立与经行中，我勤奋精进；于七日之内，证得神通之力。

Dīpaṅkaro buddho

燃灯佛

Evaṃ abhiññābalaṃ patvā sumedhatāpase samāpattisukhena vītināmente dīpaṅkaro nāma satthā loke udapādi. Tassa paṭisandhijātibodhi dhammacakkappavattanesu sakalāpi dasasahassilokadhātu saṅkampi sampakampi sampavedhi, mahāviravaṃ ravi, dvattiṃsa pubbanimittāni pāturahesuṃ. Sumedhatāpaso samāpattisukhena vītināmento neva taṃ saddamassosi, na ca tāni nimittāni addasa. Tena vuttaṃ –

如是证得神通力后，当善慧（Sumedha）苦行者安住于禅定之乐时，名为燃灯（Dīpaṅkara）的导师出现于世间。当他结生、出生、觉悟、转法轮时，整个一万个世界体系皆震动、大震动、遍动，发出巨大的声响，三十二种前兆显现。善慧苦行者因安住于禅定之乐，既未听到那声响，也未见到那些前兆。是故说：

‘‘Evaṃ me siddhippattassa, vasībhūtassa sāsane;

Dīpaṅkaro nāma jino, uppajji lokanāyako.

如是我已证得成就，已于教法中获得自在；名为燃灯的胜者，世间导师出现。

‘‘Uppajjante ca jāyante, bujjhante dhammadesane;

Caturo nimitte nāddasaṃ, jhānaratisamappito’’ti.

当他入胎、出生、觉悟、宣说正法时，我因沉浸于禅悦，未曾见到此四种征兆。

Tasmiṃ kāle dīpaṅkaradasabalo catūhi khīṇāsavasatasahassehi parivuto anupubbena cārikaṃ caramāno rammaṃ nāma nagaraṃ patvā sudassanamahāvihāre paṭivasati. Rammanagaravāsino ‘‘dīpaṅkaro kira samaṇissaro paramābhisambodhiṃ patvā pavattavaradhammacakko anupubbena cārikaṃ caramāno amhākaṃ rammanagaraṃ patvā sudassanamahāvihāre paṭivasatī’’ti sutvā sappinavanītādīni ceva bhesajjāni vatthacchādanāni ca gāhāpetvā gandhamālādihatthā yena buddho, yena dhammo, yena saṅgho, tanninnā tappoṇā tappabbhārā hutvā satthāraṃ upasaṅkamitvā vanditvā gandhamālādīhi pūjetvā ekamantaṃ nisinnā dhammadesanaṃ sutvā svātanāya nimantetvā uṭṭhāyāsanā pakkamiṃsu.

那时，燃灯十力者被四十万位漏尽者围绕，次第游行，抵达名为兰马（Ramma）的城市，住在善见（Sudassana）大精舍。兰马城的居民听说：“据说沙门之主燃灯已证得无上正等觉，转动殊胜法轮，次第游行来到我们的兰马城，住在善见大精舍。”便命人备妥酥油、生酥等药品和衣物，手持香与花鬘等，心向佛、法、僧，以此为归趣、以此为倾向、以此为目标，前往拜见导师，顶礼后用香与花鬘等供养，然后坐于一旁。听闻说法后，他们邀请佛陀明日受供，便从座位起身离开。

Te punadivase mahādānaṃ sajjetvā nagaraṃ alaṅkaritvā dasabalassa āgamanamaggaṃ alaṅkarontā udakabhinnaṭṭhānesu paṃsuṃ pakkhipitvā samaṃ bhūmitalaṃ katvā rajatapaṭṭavaṇṇaṃ vālukaṃ ākiranti, lāje ceva pupphāni ca vikiranti, nānāvirāgehi vatthehi dhajapaṭāke ussāpenti, kadaliyo ceva puṇṇaghaṭapantiyo ca patiṭṭhāpenti. Tasmiṃ kāle sumedhatāpaso attano assamapadā ākāsaṃ uggantvā, tesaṃ manussānaṃ uparibhāgena ākāsena gacchanto te haṭṭhatuṭṭhe manusse disvā ‘‘kiṃ nu kho kāraṇa’’nti [Pg.15] ākāsato oruyha ekamantaṃ ṭhito manusse pucchi – ‘‘ambho, kassa tumhe idha visamaṃ maggaṃ alaṅkarothā’’ti? Tena vuttaṃ –

次日，他们准备大布施，装饰城市，也装饰十力者(dasabala)将要行经的道路。他们在有水坑的地方填土，使地面平整，撒上银色的沙，散布炒米和鲜花，升起各种颜色的布幡和旗帜，并安置了香蕉树和一排排满水瓶。那时，善慧(Sumedha)苦行者从自己的修行处升到空中，从那些人的上方经由空中行进时，看见这些欣喜满足的人们，心想：“究竟是何缘故？”便从空中降下，站在一旁问众人道：“诸位，你们在此为谁装饰这条不平的道路？”因此说：

‘‘Paccantadesavisaye, nimantetvā tathāgataṃ;

Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā.

“于边远地区，既已邀请如来；彼等心怀喜悦，清扫其未来之道。

‘‘Ahaṃ tena samayena, nikkhamitvā sakassamā;

Dhunanto vākacīrāni, gacchāmi ambare tadā.

“其时我正离开自己的茅舍，抖动着树皮衣，行于空中。

‘‘Vedajātaṃ janaṃ disvā, tuṭṭhahaṭṭhaṃ pamoditaṃ;

Orohitvāna gaganā, manusse pucchi tāvade.

“看见众人欣喜、满足、快乐，我从空中降下，即刻询问他们。

‘‘‘Tuṭṭhahaṭṭho pamudito, vedajāto mahājano;

Kassa sodhīyati maggo, añjasaṃ vaṭumāyana’’’nti.

“‘大众欣喜满足，满心欢悦；此笔直之道，是为谁而清扫？’”

Manussā āhaṃsu – ‘‘bhante sumedha, na tvaṃ jānāsi, dīpaṅkaro dasabalo sammāsambuddho sambodhiṃ patvā pavattavaradhammacakko cārikaṃ caramāno amhākaṃ nagaraṃ patvā sudassanamahāvihāre paṭivasati. Mayaṃ taṃ bhagavantaṃ nimantayimha, tassetaṃ buddhassa bhagavato āgamanamaggaṃ alaṅkaromā’’ti. Atha sumedhatāpaso cintesi – ‘‘buddhoti kho ghosamattakampi loke dullabhaṃ, pageva buddhuppādo, mayāpi imehi manussehi saddhiṃ dasabalassa maggaṃ alaṅkarituṃ vaṭṭatī’’ti. So te manusse āha – ‘‘sace, bho, tumhe etaṃ maggaṃ buddhassa alaṅkarotha, mayhampi ekaṃ okāsaṃ detha, ahampi tumhehi saddhiṃ maggaṃ alaṅkarissāmī’’ti. Te ‘‘sādhū’’ti sampaṭicchitvā ‘‘sumedhatāpaso iddhimā’’ti jānantā udakabhinnokāsaṃ sallakkhetvā – ‘‘tvaṃ imaṃ ṭhānaṃ alaṅkarohī’’ti adaṃsu. Sumedho buddhārammaṇaṃ pītiṃ gahetvā cintesi – ‘‘ahaṃ imaṃ okāsaṃ iddhiyā alaṅkarituṃ pahomi, evaṃ alaṅkato na maṃ paritosessati, ajja mayā kāyaveyyāvaccaṃ kātuṃ vaṭṭatī’’ti paṃsuṃ āharitvā tasmiṃ padese pakkhipi.

人们说：“尊者须弥陀(Sumedha)，您不知道吗？燃灯(Dīpaṅkara)十力者、正自觉者已证得正觉，转动殊胜法轮，正在游行，已来到我们的城市，住在善见大精舍(Sudassanamahāvihāra)。我们已邀请了那位世尊，正在为佛陀世尊到来的道路进行庄严。”于是，须弥陀苦行者心想：“仅仅是‘佛陀’之声在世间也难得听闻，更何况佛陀出世呢！我也应当和这些人一起去庄严十力者的道路。”他便对那些人说：“诸位，如果你们要为佛陀庄严道路，也请分给我一处，我愿与你们一起庄严道路。”他们应允道：“善哉！”因知须弥陀苦行者有神通，便留意到一处泥泞之处，交给他并说：“你来庄严此处吧。”须弥陀生起以佛陀为所缘的喜悦，心想：“我虽能以神通庄严此处，但如此庄严并不能使我满足，今日我应当亲身劳作。”于是他运来泥土，填入那个地方。

Tassa tasmiṃ padese aniṭṭhiteyeva dīpaṅkaradasabalo mahānubhāvānaṃ chaḷabhiññānaṃ khīṇāsavānaṃ catūhi satasahassehi parivuto devatāsu dibbagandhamālādīhi pūjayantāsu dibbaturiyehi vajjantāsu dibbasaṅgītesu pavattentesu manussesu mānusakehi gandhamālādīhi ceva turiyehi [Pg.16] ca pūjayantesu anopamāya buddhalīlāya manosilātale vijambhamāno sīho viya taṃ alaṅkatapaṭiyattaṃ maggaṃ paṭipajji. Sumedhatāpaso akkhīni ummīletvā alaṅkatamaggena āgacchantassa dasabalassa dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ asītiyā anubyañjanehi anurañjitaṃ byāmappabhāya samparivāritaṃ maṇivaṇṇagaganatale nānappakārā vijjulatā viya āveḷāveḷabhūtā ceva yugaḷayugaḷabhūtā ca chabbaṇṇaghanabuddharasmiyo vissajjentaṃ rūpasobhaggappattaṃ attabhāvaṃ oloketvā – ‘‘ajja mayā dasabalassa jīvitapariccāgaṃ kātuṃ vaṭṭati, mā bhagavā kalalaṃ akkami, maṇiphalakasetuṃ pana akkamanto viya saddhiṃ catūhi khīṇāsavasatasahassehi mama piṭṭhiṃ maddamāno gacchatu, taṃ me bhavissati dīgharattaṃ hitāya sukhāyā’’ti kese mocetvā ajinacammajaṭāmaṇḍalavākacīrāni kāḷavaṇṇe kalale pattharitvā maṇiphalakasetu viya kalalapiṭṭhe nipajji. Tena vuttaṃ –

在那地方尚未完工之时，燃灯(Dīpaṅkara)十力者，为四十万具大威德、六神通、诸漏已尽的阿罗汉所围绕。天人以天界香花等供养，天界乐器鸣响，天界歌咏回荡；众人亦以人间香花及乐器等供养。世尊以无与伦比的佛陀威仪，犹如雄狮于红识石台上漫步，踏上那条装饰妥善的道路。善慧(Sumedha)苦行者睁开双眼，看见十力者正沿着装饰好的道路前来，其身由三十二大士相所庄严，由八十种随好所点缀，周身环绕一寻之光，于宝石色的天空中，放射出六色佛光，犹如种种电光，不时闪现，成双成对，其身形已达色相之妙。他看后心想：“今日我应为十力者献出生命。勿令世尊践踏泥泞，愿他与四十万漏尽阿罗汉，如履宝石桥般，踩踏我背而行。此举于我，将有长夜之义利安乐。”于是他解开头发，将羚皮衣、结发与树皮衣铺于黑色泥泞之上，如宝石桥般，俯卧于泥泞地面。是故说——

‘‘Te me puṭṭhā viyākaṃsu, ‘buddho loke anuttaro;

Dīpaṅkaro nāma jino, uppajji lokanāyako;

Tassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ’.

我问他们，他们为我解说：“佛陀于世间，乃是无上者；名为燃灯(Dīpaṅkara)之胜者，世间之导师，已经出世。为他所行的笔直大道，正在被清理。”

‘‘Buddhotivacanaṃ sutvāna, pīti uppajji tāvade;

Buddho buddhoti kathayanto, somanassaṃ pavedayiṃ.

一闻“佛陀”之名，喜悦即刻生起；口诵“佛陀，佛陀”，我感受到了欢欣。

‘‘Tattha ṭhatvā vicintesiṃ, tuṭṭho saṃviggamānaso;

‘Idha bījāni ropissaṃ, khaṇo ve mā upaccagā’.

我站在那里思量，心满意足而又警觉；“我当在此播种，莫让时机空过。”

‘‘Yadi buddhassa sodhetha, ekokāsaṃ dadātha me;

Ahampi sodhayissāmi, añjasaṃ vaṭumāyanaṃ.

若你们为佛陀清扫道路，请给我一处地方；我也将清扫这笔直的大道。

‘‘Adaṃsu te mamokāsaṃ, sodhetuṃ añjasaṃ tadā;

Buddho buddhoti cintento, maggaṃ sodhemahaṃ tadā.

那时，他们给了我一处地方来清扫大道；我当时心念“佛陀，佛陀”，清扫着道路。

‘‘Aniṭṭhite mamokāse, dīpaṅkaro mahāmuni;

Catūhi satasahassehi, chaḷabhiññehi tādihi;

Khīṇāsavehi vimalehi, paṭipajji añjasaṃ jino.

我负责之处尚未终了，大仙燃灯(Dīpaṅkara)，彼胜者与四十万六通、不动、漏尽、无垢者，一同踏上此笔直大道。

‘‘Paccuggamanā [Pg.17] vattanti, vajjanti bheriyo bahū;

Āmoditā naramarū, sādhukāraṃ pavattayuṃ.

迎候正在进行，许多鼓声响起；人与天神皆欢喜，发出善哉之声。

‘‘Devā manusse passanti, manussāpi ca devatā;

Ubhopi te pañjalikā, anuyanti tathāgataṃ.

天神看见世人，世人亦见天神；彼等皆合掌，追随如来。

‘‘Devā dibbehi turiyehi, manussā mānusehi ca;

Ubhopi te vajjayantā, anuyanti tathāgataṃ.

天神以天乐，世人以人乐；彼等皆演奏着，追随如来。

‘‘Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ;

Disodisaṃ okiranti, ākāsanabhagatā marū.

居于虚空之天神，于十方遍撒天界曼陀罗花、莲花与波利质多罗花。

‘‘Dibbaṃ candanacuṇṇañca, varagandhañca kevalaṃ;

Disodisaṃ okiranti, ākāsanabhagatā marū.

居于虚空之天神，于十方遍撒天界旃檀末与纯净殊胜之香。

‘‘Campakaṃ salalaṃ nīpaṃ, nāgapunnāgaketakaṃ;

Disodisaṃ ukkhipanti, bhūmitalagatā narā.

地上的人们，于十方抛洒瞻波花(campaka)、娑罗罗花(salala)、尼波花(nīpa)、龙华树花(nāga)、普那伽花(punnāga)与露兜树花(ketaka)。

‘‘Kese muñcitvāhaṃ tattha, vākacīrañca cammakaṃ;

Kalale pattharitvāna, avakujjo nipajjahaṃ.

我于彼处解开头发，将树皮衣与兽皮铺于泥泞之上，俯身而卧。

‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;

Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti.

愿佛陀与弟子们一同踩着我走过去，愿他不要踏入泥泞。这必将为我带来长远利益。

So pana kalalapiṭṭhe nipannakova puna akkhīni ummīletvā dīpaṅkaradasabalassa buddhasiriṃ sampassamāno evaṃ cintesi – ‘‘sace ahaṃ iccheyyaṃ, sabbakilese jhāpetvā saṅghanavako hutvā rammanagaraṃ paviseyyaṃ, aññātakavesena pana me kilese jhāpetvā nibbānappattiyā kiccaṃ natthi, yaṃnūnāhaṃ dīpaṅkaradasabalo viya paramābhisambodhiṃ patvā dhammanāvaṃ āropetvā mahājanaṃ saṃsārasāgarā uttāretvā pacchā parinibbāyeyyaṃ, idaṃ mayhaṃ patirūpa’’nti. Tato aṭṭha dhamme samodhānetvā buddhabhāvāya abhinīhāraṃ katvā nipajji. Tena vuttaṃ –

当时，他躺在泥泞的地上，再次睁开眼睛，瞻望燃灯(Dīpaṅkara)十力世尊的佛陀威光，心中思惟：“如果我愿意，可以烧尽一切烦恼，作为僧团中最年轻的一员进入悦见城。然而，以不为人知的身份烧尽烦恼而证得涅槃，于我无益。我何不像燃灯十力世尊一样，证得无上正等觉，让大众登上法船，将他们从轮回的海洋中渡脱出来，之后再般涅槃，这才是适合我的。”于是，他汇集八法，为成就佛果而发下大愿，然后躺下。因此说——

‘‘Pathaviyaṃ nipannassa, evaṃ me āsi cetaso;

‘Icchamāno ahaṃ ajja, kilese jhāpaye mama.

我躺卧在地，心中如是思惟：“我若愿意，今日便可烧尽我的烦恼。”

‘‘‘Kiṃ [Pg.18] me aññātavesena, dhammaṃ sacchikatenidha;

Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake.

“于此，我以不为人知的身份实证圣法，又有何用？我当证得一切知，成为天人世间的佛陀。

‘‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

“我一人独自度脱，作为有大能之人，又有何用？我当证得一切知，度脱包括天人在内的世间。

‘‘‘Iminā me adhikārena, katena purisuttame;

Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

“凭借我在至上之人前所立下的此番志愿，我将证得一切知，度脱众多民众。

‘‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, santāressaṃ sadevaka’’’nti.

“截断轮回之流，摧毁三有，登上法船，我将度脱包括天人在内的世间。”

Yasmā pana buddhattaṃ patthentassa –

因为，对于发愿证得佛果者而言——

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti.

“生为人身，性别具足，有解脱之因，得见导师，出家，功德具足，有大志愿，以及强烈的意乐；此八法汇集，大愿方能成就。”

Manussattabhāvasmiṃyeva hi ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, nāgassa vā supaṇṇassa vā devatāya vā sakkassa vā patthanā no samijjhati. Manussattabhāvepi purisaliṅge ṭhitasseva patthanā samijjhati, itthiyā vā paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā no samijjhati. Purisassapi tasmiṃ attabhāve arahattappattiyā hetusampannasseva patthanā samijjhati, no itarassa. Hetusampannassāpi jīvamānabuddhasseva santike patthentasseva patthanā samijjhati, parinibbute buddhe cetiyasantike vā bodhimūle vā patthentassa na samijjhati. Buddhānaṃ santike patthentassapi pabbajjāliṅge ṭhitasseva samijjhati, no gihiliṅge ṭhitassa. Pabbajitassapi pañcābhiññāaṭṭhasamāpattilābhinoyeva samijjhati, na imāya guṇasampattiyā virahitassa. Guṇasampannenapi yena attano jīvitaṃ buddhānaṃ pariccattaṃ hoti, tasseva iminā adhikārena adhikārasampannassa samijjhati, na itarassa. Adhikārasampannassāpi yassa buddhakārakadhammānaṃ atthāya mahanto chando ca ussāho ca vāyāmo ca pariyeṭṭhi ca, tasseva samijjhati, na itarassa.

唯有处于人身而发愿成佛者，其愿望才能实现；龙、金翅鸟、天神或帝释的愿望则不能实现。即使是人身，也必须是具足男性身份者，其愿望才能实现；女性、黄门、无性者、双性人的愿望则不能实现。即使是男性，也必须是在此生中具足证得阿罗汉之因者，其愿望才能实现；非此者则不能。即使具足此因，也必须是在住世佛陀的面前发愿者，其愿望才能实现；在已般涅槃的佛陀的塔庙前或菩提树下发愿，则不能实现。即使在佛陀面前发愿，也必须是具足出家身份者，其愿望才能实现；具足在家身份者则不能。即使是出家者，也必须是证得五神通与八等至者，其愿望才能实现；缺少此功德者则不能。即使具足此功德，也必须是曾为诸佛献出自己生命，由此具足殊胜之愿者，其愿望才能实现；非此者则不能。即使具足殊胜之愿，也必须是为成就佛果之法而有大欲乐、大勤勉、大努力、大寻求者，其愿望才能实现；非此者则不能。

Tatridaṃ [Pg.19] chandamahantatāya opammaṃ – sace hi evamassa yo sakalacakkavāḷagabbhaṃ ekodakībhūtaṃ attano bāhubalena uttaritvā pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ veḷugumbasañchannaṃ viyūhitvā madditvā padasā gacchanto pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ sattiyo ākoṭetvā nirantaraṃ sattiphalasamākiṇṇaṃ padasā akkamamāno pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ vītaccitaṅgārabharitaṃ pādehi maddamāno pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇātīti. Yo etesu ekampi attano dukkaraṃ na maññati, ‘‘ahaṃ etampi taritvā vā gantvā vā pāraṃ gamissāmī’’ti evaṃ mahantena chandena ca ussāhena ca vāyāmena ca pariyeṭṭhiyā ca samannāgato hoti, etasseva patthanā samijjhati, na itarassa. Tasmā sumedhatāpaso ime aṭṭha dhamme samodhānetvāva buddhabhāvāya abhinīhāraṃ katvā nipajji.

于此，关于宏大之欲，有此譬喻——假使整个轮围世界遍成一水，若有人能以一己之臂力游至彼岸，彼人即能证得佛果。或假使整个轮围世界遍布竹林，若有人能芟除踩踏，徒步而行至彼岸，彼人即能证得佛果。或于整个轮围世界遍植长矛，使其矛刃相接，无有间隙，若有人能于其上徒步而行至彼岸，彼人即能证得佛果。或假使整个轮围世界遍满无烟炭火，若有人能以双足踩踏而行至彼岸，彼人即能证得佛果。于此等事，若有人不以任何一件为难行，作是念：“我必将渡过或行过此事，抵达彼岸。”如是具足宏大之欲、宏大之勤、宏大之精进、宏大之求觅者，唯此人之所愿方能成就，非为他人。是故，善慧(Sumedha)苦行者，正是集齐此八法后，为成就佛果而发无上之愿，而后卧倒。

Dīpaṅkaropi bhagavā āgantvā sumedhatāpasassa sīsabhāge ṭhatvā maṇisīhapañjaraṃ ugghāṭento viya pañcavaṇṇapasādasampannāni akkhīni ummīletvā kalalapiṭṭhe nipannaṃ sumedhatāpasaṃ disvā ‘‘ayaṃ tāpaso buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati nu kho etassa patthanā, udāhu no’’ti anāgataṃsañāṇaṃ pesetvā upadhārento – ‘‘ito kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkamitvā ayaṃ gotamo nāma buddho bhavissatī’’ti ñatvā ṭhitakova parisamajjhe byākāsi – ‘‘passatha no tumhe imaṃ uggatapaṃ tāpasaṃ kalalapiṭṭhe nipanna’’nti? ‘‘Evaṃ, bhante’’ti. Ayaṃ buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati imassa patthanā. Ayañhi ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhayeyyānaṃ matthake gotamo nāma buddho bhavissati. Tasmiṃ panassa attabhāve kapilavatthu nāma nagaraṃ nivāso bhavissati, māyā nāma devī mātā, suddhodano nāma rājā pitā, aggasāvako upatisso nāma thero, dutiyasāvako kolito nāma, buddhupaṭṭhāko ānando nāma, aggasāvikā khemā nāma therī, dutiyasāvikā uppalavaṇṇā [Pg.20] nāma therī bhavissati. Ayaṃ paripakkañāṇo mahābhinikkhamanaṃ katvā mahāpadhānaṃ padahitvā nigrodharukkhamūle pāyāsaṃ paṭiggahetvā nerañjarāya tīre paribhuñjitvā bodhimaṇḍaṃ āruyha assattharukkhamūle abhisambujjhissatīti. Tena vuttaṃ –

燃灯(Dīpaṅkara)世尊也前来，立于善慧苦行者的头顶上方，如同开启珠宝狮子窗一般，睁开具足五色净相(pañcavaṇṇapasādasampannāni)的双眼，看见卧于泥泞(kalalapiṭṭhe)之上的善慧苦行者，思惟道：“这位苦行者为成佛而发愿(abhinīhāra)躺卧，他的愿望究竟能否实现呢？”便以未来智(anāgataṃsañāṇaṃ)审察，了知：“从此再过四阿僧祇又十万劫，此人将成为名为乔达摩的佛陀。”了知后，他便站立于大众之中授记道：“你们看见这位卧于泥泞之上、精勤苦行(uggatapaṃ)的苦行者了吗？”“是的，世尊。”“此人是为成佛而发愿躺卧，他的愿望将会实现。因为，从此再过四阿僧祇又十万劫，他将成为名为乔达摩的佛陀。在他那一世，其住处将是迦毗罗卫(Kapilavatthu)城，母亲为摩耶(Māyā)天女，父亲为净饭(Suddhodana)王；上首弟子为伍巴谛萨(Upatissa)长老，第二弟子为拘律陀(Kolita)长老，侍者为阿难(Ānanda)；上首女弟子为谶摩(Khemā)长老尼，第二女弟子为莲花色(Uppalavaṇṇā)长老尼。他智慧圆熟后，将行大出离(mahābhinikkhamanaṃ)，修大精进(mahāpadhānaṃ)，在榕树(nigrodha)下接受乳糜(pāyāsaṃ)，在尼连禅河(Nerañjarā)畔食用，登上菩提座(bodhimaṇḍaṃ)，于菩提树(assattha)下圆满觉悟。”因此说：

‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravi.

“燃灯(Dīpaṅkara)，世间解(lokavidū)，应受供养(āhutīnaṃ paṭiggaho)；他立于我头顶(ussīsake)，说出此言：”

‘‘‘Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ;

Aparimeyye ito kappe, buddho loke bhavissati.

“‘汝等看此苦行者，结发(jaṭilaṃ)而精勤苦行(uggatāpanaṃ)；从此无量(aparimeyye)劫后，他将于世间成佛。’”

‘‘‘Ahu kapilavhayā rammā, nikkhamitvā tathāgato;

Padhānaṃ padahitvāna, katvā dukkarakārikaṃ.

“‘如来(tathāgato)已从可喜的迦毗罗卫(Kapilavatthu)城出离(nikkhamitvā)；勤修精进(padhānaṃ)，行难行之事(dukkarakārikaṃ)。’”

‘‘‘Ajapālarukkhamūle, nisīditvā tathāgato;

Tattha pāyāsaṃ paggayha, nerañjaramupehiti.

“‘于阿阇波罗(Ajapāla)树下，如来安坐；于彼处领受乳糜，走向尼连禅河(Nerañjarā)。

‘‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino;

Paṭiyattavaramaggena, bodhimūlamupehiti.

“‘于尼连禅河(Nerañjarā)岸，彼胜者(jino)享用乳糜；循已严饰之胜道，走向菩提树下。

‘‘‘Tato padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro;

Assattharukkhamūlamhi, bujjhissati mahāyaso.

“‘其后，无上者(anuttaro)右绕菩提座(bodhimaṇḍaṃ)，于菩提树(Assattha)下，彼大名称者(mahāyaso)将证正觉。

‘‘‘Imassa janikā mātā, māyā nāma bhavissati;

Pitā suddhodano nāma, ayaṃ hessati gotamo.

“‘其生母将名为摩耶(Māyā)，其父将名为净饭(Suddhodana)；而此人将是乔达摩。

‘‘‘Anāsavā vītarāgā, santacittā samāhitā;

Kolito upatisso ca, aggā hessanti sāvakā;

Ānando nāmupaṭṭhāko, upaṭṭhissati taṃ jinaṃ.

“‘无漏(anāsavā)、离贪(vītarāgā)、心寂静(santacittā)、心等持(samāhitā)；拘利陀(Kolita)与伍巴谛萨将为上首弟子；名为阿难之侍者，将侍奉于彼胜者(jinaṃ)。

‘‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

Anāsavā vītarāgā, santacittā samāhitā;

Bodhi tassa bhagavato, assatthoti pavuccatī’’’ti. (bu. vaṃ. 2.60-68);

“‘翅摩(Khemā)与莲花色将为上首女弟子；无漏、离贪、心寂静、心等持；彼世尊之菩提树，被称为阿说他(Assattha)。’

Taṃ sutvā sumedhatāpaso – ‘‘mayhaṃ kira patthanā samijjhissatī’’ti somanassappatto ahosi. Mahājano dīpaṅkaradasabalassa vacanaṃ sutvā ‘‘sumedhatāpaso kira buddhabījaṃ buddhaṅkuro’’ti haṭṭhatuṭṭho [Pg.21] ahosi. Evañcassa ahosi – ‘‘yathā nāma manussā nadiṃ tarantā ujukena titthena uttarituṃ asakkontā heṭṭhātitthena uttaranti, evameva mayampi dīpaṅkaradasabalassa sāsane maggaphalaṃ alabhamānā anāgate yadā tvaṃ buddho bhavissasi, tadā tava sammukhā maggaphalaṃ sacchikātuṃ samatthā bhaveyyāmā’’ti patthanaṃ ṭhapayiṃsu. Dīpaṅkaradasabalopi bodhisattaṃ pasaṃsitvā aṭṭhapupphamuṭṭhīhi pūjetvā padakkhiṇaṃ katvā pakkāmi. Tepi catusatasahassasaṅkhā khīṇāsavā bodhisattaṃ gandhehi ca mālāhi ca pūjetvā padakkhiṇaṃ katvā pakkamiṃsu. Devamanussā pana tatheva pūjetvā vanditvā pakkantā.

闻此言已，善慧(Sumedha)苦行者心生欢喜：“我之所愿，必将圆满。”大众闻燃灯(Dīpaṅkara)十力世尊所言，欢喜踊跃：“善慧苦行者，实乃佛种、佛芽！”彼等如是思惟并发愿：“譬如渡河之人，不能从径直渡口渡过，则从下游渡口而渡；我等亦然，若于燃灯十力世尊教法中未得道果，愿于未来汝成佛时，得于汝前亲证道果。”燃灯十力世尊亦赞叹菩萨，以八掬鲜花供养，右绕而去。彼四十万漏尽阿罗汉众，亦以香、华鬘供养菩萨，右绕而去。天人众亦如是供养、礼拜后离去。

Bodhisatto sabbesaṃ paṭikkantakāle sayanā vuṭṭhāya ‘‘pāramiyo vicinissāmī’’ti puppharāsimatthake pallaṅkaṃ ābhujitvā nisīdi. Evaṃ nisinne bodhisatte sakaladasasahassacakkavāḷe devatā sādhukāraṃ datvā ‘‘ayya sumedhatāpasa, porāṇakabodhisattānaṃ pallaṅkaṃ ābhujitvā ‘pāramiyo vicinissāmā’ti nisinnakāle yāni pubbanimittāni nāma paññāyanti, tāni sabbānipi ajja pātubhūtāni, nissaṃsayena tvaṃ buddho bhavissasi. Mayametaṃ jānāma ‘yassetāni nimittāni paññāyanti, ekantena so buddho hoti’, tvaṃ attano vīriyaṃ daḷhaṃ katvā paggaṇhā’’ti bodhisattaṃ nānappakārāhi thutīhi abhitthaviṃsu. Tena vuttaṃ –

菩萨于众人退去时，从卧榻起身，心想：“我当审察诸波罗蜜。”便在花堆顶上结跏趺坐。菩萨如是坐时，整个一万世界体系的天神皆发善哉之声，赞叹道：“贤者善慧苦行者，昔时诸菩萨结跏趺坐，心想‘我等当审察诸波罗蜜’时所现之前兆，今日已全部出现，汝无疑将成佛。我等知晓：“谁现此等征相，谁就必定成佛。”汝当坚定精进，努力向前！”天神们以种种赞美之词称赞菩萨。是故说——

‘‘Idaṃ sutvāna vacanaṃ, asamassa mahesino;

Āmoditā naramarū, buddhabījaṃ kira ayaṃ.

闻此无等大仙言，人天欢喜而鼓舞：“此实乃是佛陀种！”

‘‘Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca;

Katañjalī namassanti, dasasahassī sadevakā.

欢呼之声处处起，彼等击掌亦欢笑，合掌顶礼齐致敬，万千世界与天人。

‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

“我等若错过此世间怙主之教法，于未来世，亦将面见此世尊。”

‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

Heṭṭhā titthe gahetvāna, uttaranti mahānadiṃ.

“犹如众人渡河时，错过对岸之渡口，便在下游寻得渡口，以此渡过大江河。”

‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

“同样，我等所有人，若错过此胜者(Jina)，于未来世，亦将面见此世尊。”

‘‘Dīpaṅkaro [Pg.22] lokavidū, āhutīnaṃ paṭiggaho;

Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari.

“燃灯(Dīpaṅkara)世间解，堪受诸供养，称扬我之业后，举其右足起。”

‘‘Ye tatthāsuṃ jinaputtā, sabbe padakkhiṇamakaṃsu maṃ;

Narā nāgā ca gandhabbā, abhivādetvāna pakkamuṃ.

“彼时胜者之子等，悉皆向我行右绕；人、龙与乾闼婆(gandhabba)，敬礼之后便离去。”

‘‘Dassanaṃ me atikkante, sasaṅghe lokanāyake;

Haṭṭhatuṭṭhena cittena, āsanā vuṭṭhahiṃ tadā.

“世间导师与僧团，自视野中远去后，我心欢喜且满足，彼时即从座起身。”

‘‘Sukhena sukhito homi, pāmojjena pamodito;

Pītiyā ca abhissanno, pallaṅkaṃ ābhujiṃ tadā.

“我因安乐而安乐，因欣喜而欣喜，为喜悦所遍满，彼时我结跏趺坐。”

‘‘Pallaṅkena nisīditvā, evaṃ cintesahaṃ tadā;

‘Vasībhūto ahaṃ jhāne, abhiññāpāramiṃ gato.

“结跏趺坐已，我作如是思：‘我于禅定得自在，已达神通波罗蜜。’”

‘‘‘Dasasahassilokamhi, isayo natthi me samā;

Asamo iddhidhammesu, alabhiṃ īdisaṃ sukhaṃ’.

“於一萬世界中，無有仙人能及我；神通法門無與等，我已獲得如是樂。”

‘‘Pallaṅkābhujane mayhaṃ, dasasahassādhivāsino;

Mahānādaṃ pavattesuṃ, dhuvaṃ buddho bhavissasi.

“我結跏趺坐時，一萬世界諸住民，發出巨大呐喊聲：‘汝定成佛！’”

‘‘Yā pubbe bodhisattānaṃ, pallaṅkavaramābhuje;

Nimittāni padissanti, tāni ajja padissare.

“往昔諸菩薩，坐於勝跏趺，所現諸徵相，今日亦復現。

‘‘Sītaṃ byāpagataṃ hoti, uṇhañca upasammati;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

“寒冷已然離去，酷熱亦得平息；此等徵相今日現，汝定成佛。

‘‘Dasasahassī lokadhātū, nissaddā honti nirākulā;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

“一萬世界，寂靜無聲無紛擾；此等徵相今日現，汝定成佛。

‘‘Mahāvātā na vāyanti, na sandanti savantiyo;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

“大風不再吹，奔流諸河亦不淌；此等徵相今日現，汝定成佛。

‘‘Thalajā dakajā pupphā, sabbe pupphanti tāvade;

Tepajja pupphitā sabbe, dhuvaṃ buddho bhavissasi.

“陸生水生諸花，彼時皆已綻放；今日此等亦皆盛開，汝定成佛。

‘‘Latā vā yadi vā rukkhā, phalabhārā honti tāvade;

Tepajja phalitā sabbe, dhuvaṃ buddho bhavissasi.

“或是藤蔓或是樹，彼時皆已果實纍纍；今日此等亦皆結果，汝定成佛。

‘‘Ākāsaṭṭhā [Pg.23] ca bhūmaṭṭhā, ratanā jotanti tāvade;

Tepajja ratanā jotanti, dhuvaṃ buddho bhavissasi.

“空中與地上，珍寶皆於彼時放光；今日此等珍寶亦放光，汝定成佛。

‘‘Mānusakā ca dibbā ca, turiyā vajjanti tāvade;

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

“人間與天界，樂器皆於彼時齊鳴；今日兩者亦皆齊鳴，汝定成佛。

‘‘Vicittapupphā gaganā, abhivassanti tāvade;

Tepi ajja pavassanti, dhuvaṃ buddho bhavissasi.

“種種妙花自虛空，彼時繽紛如雨下；今日此等亦如雨降，汝定成佛。

‘‘Mahāsamuddo ābhujati, dasasahassī pakampati;

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

“大海翻騰，一萬世界亦震動；今日兩者亦皆轟鳴，汝定成佛。

‘‘Nirayepi dasasahasse, aggī nibbanti tāvade;

Tepajja nibbutā aggī, dhuvaṃ buddho bhavissasi.

“一萬世界之地獄中，烈火皆於彼時熄滅；今日諸火亦皆熄滅，汝定成佛。

‘‘Vimalo hoti sūriyo, sabbā dissanti tārakā;

Tepi ajja padissanti, dhuvaṃ buddho bhavissasi.

“太陽變得清淨無垢，所有星辰皆得見；今日此等亦皆顯現，汝定成佛。

‘‘Anovaṭṭhena udakaṃ, mahiyā ubbhijji tāvade;

Tampajjubbhijjate mahiyā, dhuvaṃ buddho bhavissasi.

“無雨之水，於彼時從地湧出；今日亦從地湧出，汝定成佛。

‘‘Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

Visākhā candimāyuttā, dhuvaṃ buddho bhavissasi.

“群星閃耀，星宿莊嚴虛空界；毘舍佉(Visākhā)與月相應，汝定成佛。”

‘‘Bilāsayā darīsayā, nikkhamanti sakāsayā;

Tepajja āsayā chuddhā, dhuvaṃ buddho bhavissasi.

穴居者与洞居者，皆从其居所而出；今日彼等亦离其居所，你定将成为佛陀。

‘‘Na hoti arati sattānaṃ, santuṭṭhā honti tāvade;

Tepajja sabbe santuṭṭhā, dhuvaṃ buddho bhavissasi.

众生无有不乐，彼时皆得满足；今日一切亦皆满足，你定将成为佛陀。

‘‘Rogā tadupasammanti, jighacchā ca vinassati;

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

诸病于彼时平息，饥饿亦随之消亡；今日此等亦皆显现，你定将成为佛陀。

‘‘Rāgo tadā tanu hoti, doso moho vinassati;

Tepajja vigatā sabbe, dhuvaṃ buddho bhavissasi.

彼时贪欲变得微薄，瞋恚与愚痴亦消亡；今日此等亦皆离去，你定将成为佛陀。

‘‘Bhayaṃ tadā na bhavati, ajjapetaṃ padissati;

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

彼时无有怖畏，今日此相亦显现；我等以此征相而知，你定将成为佛陀。

‘‘Rajo [Pg.24] nuddhaṃsati uddhaṃ, ajjapetaṃ padissati;

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

尘埃不向上扬，今日此相亦显现；我等以此征相而知，你定将成为佛陀。

‘‘Aniṭṭhagandho pakkamati, dibbagandho pavāyati;

Sopajja vāyati gandho, dhuvaṃ buddho bhavissasi.

不悦之气味离去，天界妙香飘扬；今日此香亦飘扬，你定将成为佛陀。

‘‘Sabbe devā padissanti, ṭhapayitvā arūpino;

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

除无色界诸天外，所有天神皆显现；今日一切亦皆得见，你定将成为佛陀。

‘‘Yāvatā nirayā nāma, sabbe dissanti tāvade;

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

所有名为地狱者，皆于彼时得见；今日此等亦皆得见，你定将成为佛陀。

‘‘Kuṭṭā kavāṭā selā ca, na hontāvaraṇā tadā;

Ākāsabhūtā tepajja, dhuvaṃ buddho bhavissasi.

墙壁、门扇与山岩，彼时不再是障碍；今日彼等亦皆如虚空，你定将成为佛陀。

‘‘Cutī ca upapatti ca, khaṇe tasmiṃ na vijjati;

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

死亡与再生，于彼刹那不复存在；今日此等亦皆显现，你定将成为佛陀。

‘‘Daḷhaṃ paggaṇha vīriyaṃ, mā nivatta abhikkama;

Mayampetaṃ vijānāma, dhuvaṃ buddho bhavissasī’’ti. (bu. vaṃ. 2.70-107);

坚定地把握精进，莫退转，勇往直前；我等亦知晓此事，你定将成为佛陀。

Bodhisatto dīpaṅkaradasabalassa ca dasasahassacakkavāḷadevatānañca vacanaṃ sutvā bhiyyosomattāya sañjātussāho hutvā cintesi – ‘‘buddhā nāma amoghavacanā, natthi buddhānaṃ kathāya aññathattaṃ. Yathā hi ākāse khittaleḍḍussa patanaṃ dhuvaṃ, jātassa maraṇaṃ, rattikkhaye sūriyuggamanaṃ, āsayā nikkhantasīhassa sīhanādanadanaṃ, garugabbhāya itthiyā bhāramoropanaṃ dhuvaṃ avassambhāvī, evameva buddhānaṃ vacanaṃ nāma dhuvaṃ amoghaṃ, addhā ahaṃ buddho bhavissāmī’’ti. Tena vuttaṃ –

菩萨听闻燃灯十力佛以及一万个世界（dasasahassacakkavāḷa）诸天神的话语后，更加生起勇猛精进，心想：“诸佛之言真实不虚，佛语绝无谬误。犹如抛向空中的土块必定坠落，有生者必定死亡，黑夜消逝后太阳必定升起，从居所（āsaya）出来的狮子必定发出狮吼，身怀重孕的女子必定卸下重担，此乃确定不移之事。同样地，诸佛之言也确定不虚，我确实将会成佛。”是故说此偈——

‘‘Buddhassa vacanaṃ sutvā, dasasahassīna cūbhayaṃ;

Tuṭṭhahaṭṭho pamodito, evaṃ cintesahaṃ tadā.

“我听闻佛陀之言，以及万千世界（dasasahassī）诸天神之言，此二者之言后，心满意足，极其欢喜，我于尔时如是思惟。

‘‘Advejjhavacanā buddhā, amoghavacanā jinā;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

“诸佛之言无二，诸胜者之言不虚；诸佛之言无虚妄，我必将成佛。

‘‘Yathā khittaṃ nabhe leḍḍu, dhuvaṃ patati bhūmiyaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

“犹如土块掷向空中，必定坠落于地；如是最胜佛陀之语，真实恒常。诸佛之言无虚妄，我必将成佛。

‘‘Yathāpi [Pg.25] sabbasattānaṃ, maraṇaṃ dhuvasassataṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

“犹如一切有情之死亡，真实恒常；如是最胜佛陀之语，真实恒常。

‘‘Yathā rattikkhaye patte, sūriyuggamanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

“犹如夜尽之时，旭日必定升起；如是最胜佛陀之语，真实恒常。

‘‘Yathā nikkhantasayanassa, sīhassa nadanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

“犹如狮子出其卧处，其吼声必定发出；如是最胜佛陀之语，真实恒常。

‘‘Yathā āpannasattānaṃ, bhāramoropanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassata’’nti. (bu. vaṃ. 2.108-114);

“犹如怀胎有情者，必定卸下重担；如是最胜佛陀之语，真实恒常。”

So ‘‘dhuvāhaṃ buddho bhavissāmī’’ti evaṃ katasanniṭṭhāno buddhakārake dhamme upadhāretuṃ – ‘‘kahaṃ nu kho buddhakārakā dhammā, kiṃ uddhaṃ, udāhu adho, disāvidisāsū’’ti anukkamena sakalaṃ dhammadhātuṃ vicinanto porāṇakabodhisattehi āsevitanisevitaṃ paṭhamaṃ dānapāramiṃ disvā evaṃ attānaṃ ovadi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paṭhamaṃ dānapāramiṃ pūreyyāsi. Yathā hi nikkujjito udakakumbho nissesaṃ katvā udakaṃ vamatiyeva, na paccāharati, evameva dhanaṃ vā yasaṃ vā puttadāraṃ vā aṅgapaccaṅgaṃ vā anoloketvā sampattayācakānaṃ sabbaṃ icchiticchitaṃ nissesaṃ katvā dadamāno bodhimūle nisīditvā buddho bhavissasī’’ti paṭhamaṃ dānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

于是他立下“我必将成佛”的决意，为思择成佛之法，便思惟：“成佛之法究竟在何处？是在上方，或在下方，或在各方维？”他依次遍寻整个法界，首先见到往昔诸菩萨所亲行、实践的第一布施波罗蜜，便如此告诫自己：“智者善慧(Sumedhapaṇḍita)，你从今起，应先圆满布施波罗蜜。犹如倒置的水罐，必将水毫无保留地倾泻而出，不再收回；你也应如此，不顾惜财富、名声、妻儿，乃至身体支分，对前来乞求者，将他们所希求的一切，毫无保留地施舍出去，如此才能坐于菩提树下，成就佛道。”于是他坚定地立下了圆满第一布施波罗蜜的决意。是故说：

‘‘Handa buddhakare dhamme, vicināmi ito cito;

Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā.

“我今当于此彼处，遍寻能成佛之法；上方下方及十方，乃至一切法界中。”

‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapāramiṃ;

Pubbakehi mahesīhi, anuciṇṇaṃ mahāpathaṃ.

“彼时我寻觅，得见第一布施波罗蜜，乃往昔诸大仙所常行之大道。”

‘‘Imaṃ tvaṃ paṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Dānapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

“汝应先坚定受持此（波罗蜜），若欲证得菩提，当圆满布施波罗蜜。”

‘‘Yathāpi kumbho sampuṇṇo, yassa kassaci adhokato;

Vamatevudakaṃ nissesaṃ, na tattha parirakkhati.

“犹如一满罐，一旦被倒置，必倾尽其水，无丝毫保留。”

‘‘Tatheva [Pg.26] yācake disvā, hīnamukkaṭṭhamajjhime;

Dadāhi dānaṃ nissesaṃ, kumbho viya adhokato’’ti. (bu. vaṃ. 2.115-119);

“如是见乞者，不分下上中，施予尽所有，犹如倒置罐。”

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato dutiyaṃ sīlapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya sīlapāramimpi pūreyyāsi. Yathā hi camarī migo nāma jīvitaṃ anoloketvā attano vālameva rakkhati, evaṃ tvampi ito paṭṭhāya jīvitampi anoloketvā sīlameva rakkhamāno buddho bhavissasī’’ti dutiyaṃ sīlapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

其后，他思惟：“成佛之法不应只有这些。”当他进一步思惟时，见到了第二项‘戒波罗蜜’，于是他想：“善慧贤者啊，从今以后，你也应当圆满戒波罗蜜。诚如名为‘ चमरी (camarī)’的野牛，不顾惜生命而只守护自己的尾巴；同样地，从今以后，你也应当不顾惜生命而只守护戒，如此你将成为佛陀。”于是他坚定地立下了第二项戒波罗蜜的决意。是故经中说：

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“成佛之法，必定不仅止于此；我将再寻觅，其他成熟菩提之法。”

‘‘Vicinanto tadā dakkhiṃ, dutiyaṃ sīlapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“当我寻觅时，便见到第二戒波罗蜜，为往昔诸大仙所行、所习。”

‘‘Imaṃ tvaṃ dutiyaṃ tāva, daḷhaṃ katvā samādiya;

Sīlapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

“你首先应坚定地受持这第二项（波罗蜜）；若欲证得菩提，当行持戒波罗蜜。”

‘‘Yathāpi camarī vālaṃ, kismiñci paṭilaggitaṃ;

Upeti maraṇaṃ tattha, na vikopeti vāladhiṃ.

“犹如野牛的尾巴，一旦在何处被缠住，它宁可就地死去，也不毁坏其尾。”

‘‘Tatheva catūsu bhūmīsu, sīlāni paripūraya;

Parirakkha sadā sīlaṃ, camarī viya vāladhi’’nti. (bu. vaṃ. 2.120-124);

“同样地，你应于四地中圆满诸戒行；恒常守护戒，犹如野牛守护其尾。”

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato tatiyaṃ nekkhammapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya nekkhammapāramimpi pūreyyāsi. Yathā hi ciraṃ bandhanāgāre vasamāno puriso na tattha sinehaṃ karoti, atha kho ukkaṇṭhatiyeva, avasitukāmo hoti, evameva tvampi sabbabhave bandhanāgārasadise katvā sabbabhavehi ukkaṇṭhito muccitukāmo hutvā nekkhammābhimukhova hohi. Evaṃ buddho bhavissasī’’ti tatiyaṃ nekkhammapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

其后，他思惟：“成佛之法不应只有这些。”当他进一步思惟时，见到了第三项‘出离波罗蜜’，于是他想：“善慧贤者啊，从今以后，你也应当圆满出离波罗蜜。诚如长久身处牢狱之人，他对那里不会生起爱恋，反而只会感到厌离，意欲离去；同样地，你也应当将一切‘有’视为牢狱，对一切‘有’感到厌离，希求解脱，唯向出离。如此你将成为佛陀。”于是他坚定地立下了第三项出离波罗蜜的决意。是故经中说：

‘‘Na [Pg.27] hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“成佛之法，必定不仅止于此；我将再寻觅，其他成熟菩提之法。”

‘‘Vicinanto tadā dakkhiṃ, tatiyaṃ nekkhammapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

那时我探寻时，得见第三出离波罗蜜；此为往昔诸大仙所修习、亲近者。

‘‘Imaṃ tvaṃ tatiyaṃ tāva, daḷhaṃ katvā samādiya;

Nekkhammapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

你应首先坚定地受持此第三（波罗蜜）；若欲证得菩提，当行出离波罗蜜。

‘‘Yathā andughare puriso, ciravuttho dukhaṭṭito;

Na tattha rāgaṃ janeti, muttimeva gavesati.

犹如有人久住牢狱，为苦所逼；于彼处不生爱染，唯求得解脱。

‘‘Tatheva tvaṃ sabbabhave, passa andugharaṃ viya;

Nekkhammābhimukho hohi, bhavato parimuttiyā’’ti. (bu. vaṃ. 2.125-129);

如是，你应将一切有，视如牢狱；当一心向于出离，以求从有中解脱。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato catutthaṃ paññāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paññāpāramimpi pūreyyāsi. Hīnamajjhimukkaṭṭhesu kañci avajjetvā sabbepi paṇḍite upasaṅkamitvā pañhaṃ puccheyyāsi. Yathā hi piṇḍapātiko bhikkhu hīnādibhedesu kulesu kiñci avajjetvā paṭipāṭiyā piṇḍāya caranto khippaṃ yāpanaṃ labhati, evaṃ tvampi sabbapaṇḍite upasaṅkamitvā pañhaṃ pucchanto buddho bhavissasī’’ti catutthaṃ paññāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

于是他心想：“成佛之法不应仅限于此。”他进一步观察，见到了第四项智慧波罗蜜，便如此思惟：‘善慧贤者，从今以后你应该圆满智慧波罗蜜。对于下、中、上等的智者，不要轻视任何一位，应该亲近所有智者并请教问题。正如托钵的比丘，不轻视任何卑下等类的家庭，依次乞食便能迅速获得所需，同样地，你亲近所有智者并请教问题，就能成为佛陀。’他如此坚定地确立了第四项智慧波罗蜜，并作此决意。故说：

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

成就佛道之法，必非仅此；我将探寻其他能令菩提成熟之法。

‘‘Vicinanto tadā dakkhiṃ, catutthaṃ paññāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

那时我探寻时，得见第四项智慧波罗蜜；此为往昔诸大仙所修习、亲近者。

‘‘Imaṃ tvaṃ catutthaṃ tāva, daḷhaṃ katvā samādiya;

Paññāpāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

你应首先坚定地受持此第四（波罗蜜）；若欲证得菩提，当行智慧波罗蜜。

‘‘Yathāpi bhikkhu bhikkhanto, hīnamukkaṭṭhamajjhime;

Kulāni na vivajjento, evaṃ labhati yāpanaṃ.

正如比丘乞食时，不避下、中、上等家庭；如是便能获得所需。

‘‘Tatheva [Pg.28] tvaṃ sabbakālaṃ, paripucchaṃ budhaṃ janaṃ;

Paññāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.130-134);

如是，你应恒常遍询贤智之人；行智慧波罗蜜，终将证得正等正觉。

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato pañcamaṃ vīriyapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya vīriyapāramimpi pūreyyāsi, yathā hi sīho migarājā sabbiriyāpathesu daḷhavīriyo hoti, evaṃ tvampi sabbabhavesu sabbiriyāpathesu daḷhavīriyo anolīnavīriyo samāno buddho bhavissasī’’ti pañcamaṃ vīriyapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

于是他思惟：“成佛之法不应仅限于此。”他进一步观察，见到第五精进波罗蜜，便如此思惟：“善慧贤者，从今以后，你应当圆满精进波罗蜜。犹如兽王狮子于一切威仪中恒具坚固精进，你也应于一切有、一切威仪中，具足坚固精进、不退转精进，如此方能成佛。”他如此坚定第五精进波罗蜜，并立此决意。故说：

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“成佛之法不只此等；我将继续探寻，能令菩提成熟之法。”

‘‘Vicinanto tadā dakkhiṃ, pañcamaṃ vīriyapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“那时我探寻时，得见第五精进波罗蜜；此乃往昔诸大仙所恒常修习者。”

‘‘Imaṃ tvaṃ pañcamaṃ tāva, daḷhaṃ katvā samādiya;

Vīriyapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

“你应首先坚定地受持此第五波罗蜜；若欲证得菩提，当行精进波罗蜜。”

‘‘Yathāpi sīho migarājā, nisajjaṭṭhānacaṅkame;

Alīnavīriyo hoti, paggahitamano sadā.

“犹如兽王狮子，于坐、立、经行时，恒常精进不退，心志恒常策励。”

‘‘Tatheva tvaṃ sabbabhave, paggaṇha vīriyaṃ daḷhaṃ;

Vīriyapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.135-139);

“如是，你应于一切有中，坚固地策励精进；行精进波罗蜜，终将证得正等正觉。”

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato chaṭṭhaṃ khantipāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya khantipāramimpi pūreyyāsi, sammānanepi avamānanepi khamova bhaveyyāsi. Yathā hi pathaviyaṃ nāma sucimpi nikkhipanti asucimpi, na tena pathavī sinehaṃ paṭighaṃ karoti, khamati sahati adhivāsetiyeva, evameva tvampi sammānanepi avamānanepi khamova samāno buddho bhavissasī’’ti chaṭṭhaṃ khantipāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

于是他思惟：“成佛之法不应仅限于此。”他进一步观察，见到第六忍辱波罗蜜，便如此思惟：“善慧贤者，从今以后，你应当圆满忍辱波罗蜜。于尊敬或毁辱，你皆应忍耐。犹如大地，人们于其上丢弃净与不净之物，大地亦不生喜爱或厌恶，只是忍受、承受、容忍。你也应如是，于尊敬或毁辱皆能忍耐，如此方能成佛。”他如此坚定第六忍辱波罗蜜，并立此决意。故说：

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“成佛之法不只此等；我将继续探寻，能令菩提成熟之法。”

‘‘Vicinanto [Pg.29] tadā dakkhiṃ, chaṭṭhamaṃ khantipāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“那时我寻察时，见到了第六忍辱波罗蜜；此乃往昔诸大仙所屡屡修习者。”

‘‘Imaṃ tvaṃ chaṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha advejjhamānaso, sambodhiṃ pāpuṇissasi.

“你当先坚定受持此第六（波罗蜜）；于此行中，心无二意，必将证得正觉。”

‘‘Yathāpi pathavī nāma, sucimpi asucimpi ca;

Sabbaṃ sahati nikkhepaṃ, na karoti paṭighaṃ tayā.

“譬如大地，无论洁净或不净之物，凡弃掷于其上者，悉能承受，不生抗拒。”

‘‘Tatheva tvampi sabbesaṃ, sammānāvamānakkhamo;

Khantipāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.140-144);

“如是，你亦当于一切尊敬与轻慢，皆能忍受；圆满忍辱波罗蜜，必将证得正觉。”

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato sattamaṃ saccapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya saccapāramimpi pūreyyāsi, asaniyā matthake patamānāyapi dhanādīnaṃ atthāya chandādīnaṃ vasena sampajānamusāvādaṃ nāma mā bhāsi. Yathā hi osadhī tārakā nāma sabbautūsu attano gamanavīthiṃ jahitvā aññāya vīthiyā na gacchati, sakavīthiyāva gacchati, evameva tvampi saccaṃ pahāya musāvādaṃ nāma avadantoyeva buddho bhavissasī’’ti sattamaṃ saccapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

于是他心想：“成佛之法不应仅限于此。”他进一步寻察，见到了第七谛波罗蜜(saccapāramī)，便如此思惟：“善慧贤者，你从今以后，亦当圆满谛波罗蜜。纵使闪电落于头顶，亦不得为财物等，或因贪欲等而故意说妄语。譬如名为‘药’之星（启明星），于一切时节，从不舍弃自身轨道而行于他途，唯循己道而行；如是，你亦当不说妄语，唯此方能成佛。”他如此坚定地确立了第七谛波罗蜜，并作此决意。是故说：

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“成就佛陀之法，必不仅止于此；我当继续寻察，其他能令菩提成熟之法。”

‘‘Vicinanto tadā dakkhiṃ, sattamaṃ saccapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“那时我寻察时，见到了第七谛波罗蜜；此乃往昔诸大仙所屡屡修习者。”

‘‘Imaṃ tvaṃ sattamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha advejjhavacano, sambodhiṃ pāpuṇissasi.

“你当先坚定受持此第七（波罗蜜）；于此行中，言语无二，必将证得正觉。”

‘‘Yathāpi osadhī nāma, tulābhūtā sadevake;

Samaye utuvasse vā, na vokkamati vīthito.

“譬如名为‘药’之星（启明星），为含括天神在内之世间的准衡，无论于何季节或雨季，从不偏离其轨道。”

‘‘Tatheva tvampi saccesu, mā vokkamasi vīthito;

Saccapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.145-149);

“如是，你亦当于诸谛理中，不偏离正道；圆满谛波罗蜜，必将证得正觉。”

Athassa [Pg.30] ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato aṭṭhamaṃ adhiṭṭhānapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya adhiṭṭhānapāramimpi pūreyyāsi, yaṃ adhiṭṭhāsi, tasmiṃ adhiṭṭhāne niccalova bhaveyyāsi. Yathā hi pabbato nāma sabbāsu disāsu vātehi pahaṭo na kampati na calati, attano ṭhāneyeva tiṭṭhati, evameva tvampi attano adhiṭṭhāne niccalo hontova buddho bhavissasī’’ti aṭṭhamaṃ adhiṭṭhānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

尔时，他思惟：“成就佛陀之法不应仅止于此。”他进一步审察，见到第八决意(adhiṭṭhāna)波罗蜜，便生此念：“善慧贤者，汝自今始，亦当圆满决意波罗蜜。汝所决意者，当于彼决意中坚定不动。犹如山岳，虽为各方之风所击，然不摇不动，安住其处。如是，汝亦当于自身之决意中坚定不动，方能成佛。”他如是坚定地受持第八决意波罗蜜，并作了决意。是故说：

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“成就佛陀之法，实非仅此而已；我当更遍寻觅，能令菩提成熟之法。”

‘‘Vicinanto tadā dakkhiṃ, aṭṭhamaṃ adhiṭṭhānapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“彼时我寻思时，得见第八决意波罗蜜，此乃往昔诸大仙所恒常修习者。”

‘‘Imaṃ tvaṃ aṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha tvaṃ acalo hutvā, sambodhiṃ pāpuṇissasi.

“汝当先善受持，此第八决意波罗蜜，令其坚固；于彼处汝当不动，必将证得正等觉。”

‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito;

Na kampati bhusavātehi, sakaṭṭhāneva tiṭṭhati.

“犹如岩石之山，不动而善安住；虽为强风所袭，亦不摇动，安住其处。”

‘‘Tatheva tvampi adhiṭṭhāne, sabbadā acalo bhava;

Adhiṭṭhānapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.150-154);

“如是，汝亦当于决意中，恒常不动摇；行至决意波罗蜜彼岸，必将证得正等觉。”

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato navamaṃ mettāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya mettāpāramimpi pūreyyāsi, hitesupi ahitesupi ekacitto bhaveyyāsi. Yathā hi udakaṃ nāma pāpajanassapi kalyāṇajanassapi sītabhāvaṃ ekasadisaṃ katvā pharati, evameva tvampi sabbesu sattesu mettacittena ekacittova honto buddho bhavissasī’’ti navamaṃ mettāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

尔时，他思惟：“成就佛陀之法不应仅止于此。”他进一步审察，见到第九慈(mettā)波罗蜜，便生此念：“善慧贤者，汝自今始，亦当圆满慈波罗蜜，于有益者与无益者，皆当住于平等心。犹如水，于恶人善人，平等施予清凉，无有差别；如是，汝亦当以慈心于一切有情住于平等，方能成佛。”他如是坚定地受持第九慈波罗蜜，并作了决意。是故说：

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“成佛之法不只此等；我将更搜寻，那些能令觉悟成熟之法。”

‘‘Vicinanto tadā dakkhiṃ, navamaṃ mettāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“那时我搜寻时，得见第九慈波罗蜜；此为往昔诸大仙所修习、亲近者。”

‘‘Imaṃ [Pg.31] tvaṃ navamaṃ tāva, daḷhaṃ katvā samādiya;

Mettāya asamo hohi, yadi bodhiṃ pattumicchasi.

“你当先坚定受持此第九（慈波罗蜜）；若欲证得正觉，当于慈无有等同者。”

‘‘Yathāpi udakaṃ nāma, kalyāṇe pāpake jane;

Samaṃ pharati sītena, pavāheti rajomalaṃ.

“犹如水，于善人与恶人，平等地遍及清凉，并洗涤尘垢。”

‘‘Tatheva tvampi hitāhite, samaṃ mettāya bhāvaya;

Mettāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.155-159);

“如是，汝亦当于有益者与无益者，平等修习慈心；圆满慈波罗蜜，将证得正觉。”

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato dasamaṃ upekkhāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya upekkhāpāramimpi pūreyyāsi, sukhepi dukkhepi majjhattova bhaveyyāsi. Yathā hi pathavī nāma sucimpi asucimpi pakkhipamāne majjhattāva hoti, evameva tvampi sukhadukkhesu majjhattova honto buddho bhavissasī’’ti dasamaṃ upekkhāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

于是他思惟道：“成佛之法不应仅限于此。”他进一步观察，见到了第十舍波罗蜜(upekkhāpāramiṃ)，便如此思惟：“善慧贤者(Sumedhapaṇḍita)，你从今以后，应当圆满舍波罗蜜，于乐与苦，皆当保持中立。犹如大地，无论人们丢弃洁净之物或不净之物，皆保持中立；如是，汝亦当于乐与苦中保持中立，如此方能成佛。”他如此坚定地决意圆满第十舍波罗蜜。故说：

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“成佛之法，必非仅此；我将再寻，其他能令菩提成熟之法。”

‘‘Vicinanto tadā dakkhiṃ, dasamaṃ upekkhāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“我于寻觅时，得见第十舍波罗蜜；此为往昔诸佛所恒常修习者。”

‘‘Imaṃ tvaṃ dasamaṃ tāva, daḷhaṃ katvā samādiya;

Tulābhūto daḷho hutvā, sambodhiṃ pāpuṇissasi.

“你当先坚定受持此第十（舍波罗蜜）；当如秤般稳固，将证得正觉。”

‘‘Yathāpi pathavī nāma, nikkhittaṃ asuciṃ suciṃ;

Upekkhati ubhopete, kopānunayavajjitā.

“犹如大地，无论被丢弃不净之物或洁净之物，对两者皆保持舍心，远离瞋怒与爱染。”

‘‘Tatheva tvampi sukhadukkhe, tulābhūto sadā bhava;

Upekkhāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.160-164);

“如是，汝亦当于苦乐中，恒常如秤般；圆满舍波罗蜜，将证得正觉。”

Tato cintesi – ‘‘imasmiṃ loke bodhisattehi pūretabbā bodhiparipācanā buddhakārakadhammā ettakāyeva, dasa pāramiyo ṭhapetvā aññe natthi. Imāpi dasa pāramiyo uddhaṃ ākāsepi natthi, heṭṭhā pathaviyampi, puratthimādīsu disāsupi natthi, mayhaṃyeva pana hadayabbhantare patiṭṭhitā’’ti. Evaṃ tāsaṃ hadaye patiṭṭhitabhāvaṃ disvā sabbāpi tā daḷhaṃ katvā adhiṭṭhāya [Pg.32] punappunaṃ sammasanto anulomapaṭilomaṃ sammasati, pariyante gahetvā ādiṃ pāpeti, ādimhi gahetvā pariyantaṃ pāpeti, majjhe gahetvā ubhato koṭiṃ pāpetvā osāpeti, ubhato koṭīsu gahetvā majjhaṃ pāpetvā osāpeti. Bāhirakabhaṇḍapariccāgo dānapāramī nāma, aṅgapariccāgo dānaupapāramī nāma, jīvitapariccāgo dānaparamatthapāramī nāmāti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samattiṃsa pāramiyo telayantaṃ vinivaṭṭento viya mahāmeruṃ matthaṃ katvā cakkavāḷamahāsamuddaṃ āluḷento viya ca sammasati. Tassevaṃ dasa pāramiyo sammasantassa dhammatejena catunahutādhikadviyojanasatasahassabahalā ayaṃ mahāpathavī hatthinā akkantanaḷakalāpo viya, pīḷiyamānaṃ ucchuyantaṃ viya ca mahāviravaṃ viravamānā saṅkampi sampakampi sampavedhi. Kulālacakkaṃ viya telayantacakkaṃ viya ca paribbhami. Tena vuttaṃ –

于是他思惟：“在这世间，菩萨所应圆满、能令菩提圆熟、成就佛果之法，仅此而已，舍十波罗蜜外，别无其他。这十波罗蜜，上不在虚空，下不在大地，亦不在东方等诸方，而只是安住于我的心腑之内。”他如此见到诸波罗蜜安住于心中后，便坚定决意，反复审察，顺逆推究，从末端推究至开端，从开端推究至末端，从中间推究至两端，从两端推究至中间。舍弃外在资财，名为布施波罗蜜；舍弃身体支分，名为布施近波罗蜜；舍弃生命，名为布施胜义波罗蜜。如是，十波罗蜜、十近波罗蜜、十胜义波罗蜜，总共三十波罗蜜，他犹如旋转油压机一般，又犹如以大须弥山为搅杵搅拌轮围大海一般地审察。当他如此审察十波罗蜜时，以法之威力，这二十四万由旬厚的大地，犹如被大象踩踏的芦苇丛，犹如被挤压的甘蔗机一般，发出巨响，震动、摇动、颤动。大地犹如陶轮，犹如油压机之轮般旋转。故说：

‘‘Ettakāyeva te loke, ye dhammā bodhipācanā;

Taduddhaṃ natthi aññatra, daḷhaṃ tattha patiṭṭhaha.

“世间只有这些法能使菩提成熟；此外再无其他，你当于此坚固安住。

‘‘Ime dhamme sammasato, sabhāvarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampatha.

“当他审察此等法，其自性、作用与特相时；以法之威力，十千世界之大地皆震动。

‘‘Calati ravati pathavī, ucchuyantaṃva pīḷitaṃ;

Telayante yathā cakkaṃ, evaṃ kampati medanī’’ti. (bu. vaṃ. 2.165-167);

“大地震动轰鸣，如被压榨的甘蔗机；如油磨的轮子，大地亦如是震颤。”

Mahāpathaviyā kampamānāya rammanagaravāsino saṇṭhātuṃ asakkontā yugantavātabbhāhatā mahāsālā viya mucchitā papatiṃsu. Ghaṭādīni kulālabhājanāni pavaṭṭantāni aññamaññaṃ paharantāni cuṇṇavicuṇṇāni ahesuṃ. Mahājano bhītatasito satthāraṃ upasaṅkamitvā ‘‘kiṃ nu kho bhagavā nāgāvaṭṭo ayaṃ, bhūtayakkhadevatāsu aññatarāvaṭṭo vāti na hi mayaṃ etaṃ jānāma, apica kho sabbopi ayaṃ mahājano upadduto, kiṃ nu kho imassa lokassa pāpakaṃ bhavissati, udāhu kalyāṇaṃ, kathetha no etaṃ kāraṇa’’nti āha. Atha satthā tesaṃ kathaṃ sutvā ‘‘tumhe [Pg.33] mā bhāyatha, mā cintayittha, natthi vo itonidānaṃ bhayaṃ. Yo so mayā ajja ‘sumedhapaṇḍito anāgate gotamo nāma buddho bhavissatī’ti byākato, so idāni dasa pāramiyo sammasati, tassa sammasantassa viloḷentassa dhammatejena sakaladasasahassī lokadhātu ekappahārena kampati ceva ravati cā’’ti āha. Tena vuttaṃ –

大地震动时，悦喜城（Rammanagara）的居民无法站立，犹如被劫末之风吹倒的大娑罗树般，昏厥倒地。陶罐等器皿滚动碰撞，互相击打，粉身碎骨。大众惊恐万分，前往世尊处请示：“世尊，这究竟是龙的搅扰，还是鬼、夜叉或天神中某一位的搅扰？我们实在不知。而且所有大众都遭受灾厄，这世间将会是凶是吉呢？请为我们说明原因。”于是世尊听了他们的话，说道：“你们不要害怕，不要担忧，此事不会给你们带来危险。我今天授记‘苏弥陀贤者（Sumedhapaṇḍita）未来将成为名为乔达摩的佛陀’，他现在正在思察十波罗蜜。当他思察、审度时，因法的威力，整个一万世界都瞬间震动轰鸣。”因此说：

‘‘Yāvatā parisā āsi, buddhassa parivesane;

Pavedhamānā sā tattha, mucchitā sesi bhūmiyā.

“所有在佛陀供养处的会众，都在那里颤抖着，昏厥倒卧于地。

‘‘Ghaṭānekasahassāni, kumbhīnañca satā bahū;

Sañcuṇṇamathitā tattha, aññamaññaṃ paghaṭṭitā.

“成千的陶罐，以及数百个大瓮，在那里互相碰撞，被碾碎成末。

‘‘Ubbiggā tasitā bhītā, bhantā byathitamānasā;

Mahājanā samāgamma, dīpaṅkaramupāgamuṃ.

“惊骇、恐惧、畏惧、迷乱、内心苦恼的大众，聚集起来，来到燃灯佛面前。

‘‘Kiṃ bhavissati lokassa, kalyāṇamatha pāpakaṃ;

Sabbo upadduto loko, taṃ vinodehi cakkhuma.

“世间将会是吉是凶？整个世间都遭受灾厄，具眼者啊，请为我们消除这灾厄！

‘‘Tesaṃ tadā saññāpesi, dīpaṅkaro mahāmuni;

Vissatthā hotha mā bhātha, imasmiṃ pathavikampane.

“那时，燃灯大牟尼让他们知晓：‘你们要放心，不要害怕这大地震动。

‘‘Yamahaṃ ajja byākāsiṃ, ‘buddho loke bhavissati’;

Eso sammasati dhammaṃ, pubbakaṃ jinasevitaṃ.

“我今天授记‘将于世间成佛’的那位，他正在思察往昔诸佛所行之法。

‘‘Tassa sammasato dhammaṃ, buddhabhūmiṃ asesato;

Tenāyaṃ kampitā pathavī, dasasahassī sadevake’’ti. (bu. vaṃ. 2.168-174);

“因他无余地思察作为佛地之法，故此包含诸天的一万世界大地都震动了。’

Mahājano tathāgatassa vacanaṃ sutvā haṭṭhatuṭṭho mālāgandhavilepanaṃ ādāya rammanagarā nikkhamitvā bodhisattaṃ upasaṅkamitvā mālāgandhādīhi pūjetvā vanditvā padakkhiṇaṃ katvā rammanagarameva pāvisi. Bodhisattopi dasa pāramiyo sammasitvā vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nisinnāsanā vuṭṭhāsi. Tena vuttaṃ –

大众听闻如来之言，欢喜踊跃，持花鬘、香与涂香，出悦喜城，来到菩萨跟前，以花鬘、香等供养、礼拜、右绕之后，复入悦喜城。菩萨亦思察十波罗蜜，坚定精进，决意已，从座而起。是故说：

‘‘Buddhassa vacanaṃ sutvā, mano nibbāyi tāvade;

Sabbe maṃ upasaṅkamma, punāpi abhivandisuṃ.

“听闻佛陀之言，我心当下清凉；众人前来近我，再度向我敬礼。

‘‘Samādiyitvā [Pg.34] buddhaguṇaṃ, daḷhaṃ katvāna mānasaṃ;

Dīpaṅkaraṃ namassitvā, āsanā vuṭṭhahiṃ tadā’’ti. (bu. vaṃ. 2.175-176);

“受持佛陀功德，我心已作坚固；礼敬燃灯佛后，我时从座而起。”

Atha bodhisattaṃ āsanā vuṭṭhahantaṃ sakaladasasahassacakkavāḷadevatā sannipatitvā dibbehi mālāgandhehi pūjetvā vanditvā ‘‘ayya sumedhatāpasa, tayā ajja dīpaṅkaradasabalassa pādamūle mahatī patthanā patthitā, sā te anantarāyena samijjhatu, mā te bhayaṃ vā chambhitattaṃ vā ahosi, sarīre appamattakopi rogo mā uppajjatu, khippaṃ pāramiyo pūretvā sammāsambodhiṃ paṭivijjha. Yathā pupphūpagaphalūpagarukkhā samaye pupphanti ceva phalanti ca, tatheva tvampi taṃ samayaṃ anatikkamitvā khippaṃ sambodhimuttamaṃ phusassū’’tiādīni thutimaṅgalāni payirudāhaṃsu. Evañca payirudāhitvā attano attano devaṭṭhānameva agamaṃsu. Bodhisattopi devatāhi abhitthavito – ‘‘ahaṃ dasa pāramiyo pūretvā kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake buddho bhavissāmī’’ti vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nabhaṃ abbhuggantvā himavantameva agamāsi. Tena vuttaṃ –

其时，菩萨从座而起，所有一万轮围世界的天神皆来集会，以天上之花鬘与香供养、礼拜后说道：“尊者善慧苦行者，您今日于十力燃灯佛足下立此大愿，愿您此愿无有障碍，得以实现！愿您无有恐惧、惊慌，愿您身不生起微少疾病，愿您迅速圆满诸波罗蜜，证得正等觉智。犹如能开花结果之树，时节至则开花结果，同样地，愿您亦不越其时，迅速触证无上正觉。”他们说了诸如此类的赞颂与祝福。如是祝福后，他们各自返回自己的天界。菩萨亦为诸天神所赞叹，坚定精进，决意：“我将圆满十波罗蜜，于四阿僧祇又十万劫之上成佛。”遂腾空而起，往雪山而去。是故说：

‘‘Dibbaṃ mānusakaṃ pupphaṃ, devā mānusakā ubho;

Samokiranti pupphehi, vuṭṭhahantassa āsanā.

“天花与人花，天人二者俱；以花散其身，正从座起时。

‘‘Vedayanti ca te sotthiṃ, devā mānusakā ubho;

Mahantaṃ patthitaṃ tuyhaṃ, taṃ labhassu yathicchitaṃ.

“天人二众皆为你祝福：‘汝已发下大宏愿，愿汝所求皆如意。’

‘‘Sabbītiyo vivajjantu, soko rogo vinassatu;

Mā te bhavantvantarāyā, phusa khippaṃ bodhimuttamaṃ.

“愿一切灾厄远离，愿忧愁疾病消亡；愿汝无有诸障碍，迅速触证无上觉。

‘‘Yathāpi samaye patte, pupphanti pupphino dumā;

Tatheva tvaṃ mahāvīra, buddhañāṇena pupphasu.

“犹如时节已至，花树绽放其华；如是，大雄，愿汝以佛智而开敷。

‘‘Yathā ye keci sambuddhā, pūrayuṃ dasa pāramī;

Tatheva tvaṃ mahāvīra, pūraya dasa pāramī.

“犹如一切正自觉者，皆已圆满十波罗蜜；如是，大雄，汝亦当圆满十波罗蜜。

‘‘Yathā ye keci sambuddhā, bodhimaṇḍamhi bujjhare;

Tatheva tvaṃ mahāvīra, bujjhassu jinabodhiyaṃ.

“犹如一切正自觉者，皆于菩提座处觉悟；如是，大雄，汝亦当于胜者菩提树下觉悟。

‘‘Yathā [Pg.35] ye keci sambuddhā, dhammacakkaṃ pavattayuṃ;

Tatheva tvaṃ mahāvīra, dhammacakkaṃ pavattaya.

“犹如一切正自觉者，皆已转动法轮；如是，大雄，汝亦当转动法轮。

‘‘Puṇṇamāye yathā cando, parisuddho virocati;

Tatheva tvaṃ puṇṇamano, viroca dasasahassiyaṃ.

“犹如满月之日，明月清净光耀；如是，汝以圆满之心，光照一万世界。

‘‘Rāhumutto yathā sūriyo, tāpena atirocati;

Tatheva lokā muccitvā, viroca siriyā tuvaṃ.

“犹如日轮脱离罗睺，以其热力而大放光明；如是，汝既解脱于世间，亦当以祥瑞而照耀。

‘‘Yathā yā kāci nadiyo, osaranti mahodadhiṃ;

Evaṃ sadevakā lokā, osarantu tavantike.

“犹如一切江河，皆流入于大海；如是，愿天人世间，皆归向于汝前。

‘‘Tehi thutappasattho so, dasa dhamme samādiya;

Te dhamme paripūrento, pavanaṃ pāvisī tadā’’ti. (bu. vaṃ. 2.177-187);

“彼为众人所赞颂，受持十法后，为圆满此等法，当时即进入林中。”

Sumedhakathā niṭṭhitā.

善慧品终。

Rammanagaravāsinopi kho nagaraṃ pavisitvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adaṃsu. Satthā tesaṃ dhammaṃ desetvā mahājanaṃ saraṇādīsu patiṭṭhapetvā rammanagarā nikkhami. Tato uddhampi yāvatāyukaṃ tiṭṭhanto sabbaṃ buddhakiccaṃ katvā anukkamena anupādisesāya nibbānadhātuyā parinibbāyi. Tattha yaṃ vattabbaṃ, taṃ sabbaṃ buddhavaṃse vuttanayeneva vitthāretabbaṃ. Vuttañhi tattha –

悦喜城(Rammanagara)的居民进入城市后，亦向以佛陀为首的比丘僧团作了大布施。导师为他们说法，使大众安立于皈依等后，便离开了悦喜城。此后，其住世寿尽之间，完成了所有佛陀的事业，次第以无余涅槃界而般涅槃。于此，凡所应言，皆当依《佛史》中所说之理而广说。诚如彼处所言：

‘‘Tadā te bhojayitvāna, sasaṅghaṃ lokanāyakaṃ;

Upagacchuṃ saraṇaṃ tassa, dīpaṅkarassa satthuno.

“尔时，彼等供养了世间导师及其僧团，复归依彼燃灯导师。

‘‘Saraṇagamane kañci, nivesesi tathāgato;

Kañci pañcasu sīlesu, sīle dasavidhe paraṃ.

如来令一些人安立于皈依，一些人安立于五戒，另一些人则安立于十种戒。

‘‘Kassaci deti sāmaññaṃ, caturo phalamuttame;

Kassaci asame dhamme, deti so paṭisambhidā.

彼赐予一些人沙门性与四种胜果；赐予一些人无与伦比之法，即无碍解。

‘‘Kassaci [Pg.36] varasamāpattiyo, aṭṭha deti narāsabho;

Tisso kassaci vijjāyo, chaḷabhiññā pavecchati.

人中之雄赐予一些人八种胜等至；赐予一些人三明，并授予六神通。

‘‘Tena yogena janakāyaṃ, ovadati mahāmuni;

Tena vitthārikaṃ āsi, lokanāthassa sāsanaṃ.

大牟尼以此方便教诫众人，是故世间怙主之教法得以广传。

‘‘Mahāhanūsabhakkhandho, dīpaṅkarasanāmako;

Bahū jane tārayati, parimoceti duggatiṃ.

其名为燃灯佛，具大颚与牛王肩，度脱众多有情，令其解脱恶趣。

‘‘Bodhaneyyaṃ janaṃ disvā, satasahassepi yojane;

Khaṇena upagantvāna, bodheti taṃ mahāmuni.

大牟尼见到可教化之人，即便远在十万由旬，亦能于刹那间前去，令其觉悟。

‘‘Paṭhamābhisamaye buddho, koṭisatamabodhayi;

Dutiyābhisamaye nātho, navutikoṭimabodhayi.

佛陀于初次证法时，令一百俱胝众生觉悟；怙主于二次证法时，令九十俱胝众生觉悟。

‘‘Yadā ca devabhavanamhi, buddho dhammamadesayi;

Navutikoṭisahassānaṃ, tatiyābhisamayo ahu.

佛陀于天界说法时，有九万俱胝众生，此为第三次证法。

‘‘Sannipātā tayo āsuṃ, dīpaṅkarassa satthuno;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo.

燃灯导师有三次集会，初次集会者有十万俱胝。

‘‘Puna nāradakūṭamhi, pavivekagate jine;

Khīṇāsavā vītamalā, samiṃsu satakoṭiyo.

复次，胜者于那罗达(Nārada)峰独处时，一百俱胝漏尽无垢者前来集会。

‘‘Yamhi kāle mahāvīro, sudassanasiluccaye;

Navutikoṭisahassehi, pavāresi mahāmuni.

大雄于善见(Sudassana)石山上，大牟尼与九万俱胝众举行自恣。

‘‘Ahaṃ tena samayena, jaṭilo uggatāpano;

Antalikkhamhi caraṇo, pañcābhiññāsu pāragū.

我于彼时，为结发苦行者，能行于空中，通达五神通。

‘‘Dasavīsasahassānaṃ, dhammābhisamayo ahu;

Ekadvinnaṃ abhisamayā, gaṇanato asaṅkhiyā.

有数万众生证悟佛法，而一二人之证悟，则多至不可胜数。

‘‘Vitthārikaṃ bāhujaññaṃ, iddhaṃ phītaṃ ahū tadā;

Dīpaṅkarassa bhagavato, sāsaraṃ suvisodhitaṃ.

彼时，燃灯世尊之教法，流布广远，为众所知，繁荣昌盛，极为清净。

‘‘Cattāri [Pg.37] satasahassāni, chaḷabhiññā mahiddhikā;

Dīpaṅkaraṃ lokaviduṃ parivārenti sabbadā.

四十万具六神通、大威神力之阿罗汉，恒常围绕知世间者燃灯佛。

‘‘Ye keci tena samayena, jahanti mānusaṃ bhavaṃ;

Appattamānasā sekhā, garahitā bhavanti te.

彼时，任何有学弟子，若心未圆满而命终者，彼等则受诃责。

‘‘Supupphitaṃ pāvacanaṃ, arahantehi tādibhi;

Khīṇāsavehi vimalehi, upasobhati sabbadā.

教言善妙如花，由彼等阿罗汉——如是者、漏尽者、无垢者——恒常庄严。

‘‘Nagaraṃ rammavatī nāma, sudevo nāma khattiyo;

Sumedhā nāma janikā, dīpaṅkarassa satthuno.

燃灯(Dīpaṅkara)导师之城，名为悦意城(Rammavatī)；其父为刹帝利，名善天(Sudevo)；其母名善慧(Sumedhā)。

‘‘Dasavassasahassāni, agāraṃ ajjha so vasi;

Haṃsā koñcā mayūrā ca, tayo pāsādamuttamā.

彼于俗家住一万年，有三座殊胜宫殿，名为天鹅(Haṃsa)、白鹤(Koñca)与孔雀(Mayūra)。

‘‘Tīṇi satasahassāni, nāriyo samalaṅkatā;

Padumā nāma sā nārī, usabhakkhandho atrajo.

有三十万盛装女子；其妻名为莲花(Padumā)，其子名为牛肩(Usabhakkhandha)。

‘‘Nimitte caturo disvā, hatthiyānena nikkhami;

Anūnadasamāsāni, padhāne padahī jino.

见四相后，乘象车出离；彼胜者精勤修行，为时不少于十月。

‘‘Padhānacāraṃ caritvāna, abujjhi mānasaṃ muni;

Brahmunā yācito santo, dīpaṅkaro mahāmuni.

行精进后，牟尼已觉悟；受梵天之请，燃灯(Dīpaṅkara)大牟尼，

‘‘Vatti cakkaṃ mahāvīro, nandārāme sirīghare;

Nisinno sirīsamūlamhi, akāsi titthiyamaddanaṃ.

大雄于难陀园(Nandārāma)之吉祥屋(Sirīghara)中转动法轮；彼坐于合欢树(Sirīsa)下，摧伏外道。

‘‘Sumaṅgalo ca tisso ca, ahesuṃ aggasāvakā;

Sāgato nāmupaṭṭhāko, dīpaṅkarassa satthuno.

善祥(Sumaṅgala)与帝沙（Tissa）为上首弟子；燃灯导师之侍者，名为萨咖达(Sāgata)。

Sunandā ca‘‘nandā ceva sunandā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, pipphalīti pavuccati.

难陀(Nandā)与善喜(Sunandā)为上首女弟子；彼世尊之菩提树，被称为毕波离树(Pipphalī)。

‘‘Tapussabhallikā nāma, ahesuṃ aggupaṭṭhakā;

Sirimā koṇā upaṭṭhikā, dīpaṅkarassa satthuno.

提婆须(Tapussa)与跋利迦(Bhallika)为上首优婆塞；尸利摩(Sirimā)与拘纳(Koṇā)为燃灯导师之上首优婆夷。

‘‘Asītihatthamubbedho, dīpaṅkaro mahāmuni;

Sobhati dīparukkhova, sālarājāva phullito.

燃灯大牟尼身高八十肘；彼如灯树般庄严，如盛开的娑罗王树(Sālarāja)。

‘‘Pabhā [Pg.38] vidhāvati tassa, samantā dvādasa yojane;

Satasahassavassāni, āyu tassa mahesino;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

彼之光芒遍照周围十二由旬；彼大仙之寿为十万年；住世如是久，度脱众多人。

‘‘Jotayitvāna saddhammaṃ, santāretvā mahājanaṃ;

Jalitvā aggikhandhova, nibbuto so sasāvako.

照亮正法，度脱大众；如火聚般炽燃，彼与诸弟子同入涅槃。

‘‘Sā ca iddhi so ca yaso, tāni ca pādesu cakkaratanāni;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārāti.

彼神通与彼声誉，以及足下诸轮宝，一切皆已消失，诚然，诸行皆空！

‘‘Dīpaṅkaro jino satthā, nandārāmamhi nibbuto;

Tatthetassa jinathūpo, chattiṃsubbedhayojano’’ti. (bu. vaṃ. 3.1-31);

燃灯胜者导师，于难陀园(Nandārāma)涅槃；彼处有其胜者塔，高达三十六由旬。

Koṇḍañño buddho

憍陈如佛

Dīpaṅkarassa pana bhagavato aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma satthā udapādi. Tassāpi tayo sāvakasannipātā ahesuṃ. Paṭhamasannipāte koṭisatasahassaṃ, dutiye koṭisahassaṃ, tatiye navutikoṭiyo. Tadā bodhisatto vijitāvī nāma cakkavattī hutvā koṭisatasahassassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Satthā bodhisattaṃ ‘‘buddho bhavissatī’’ti byākaritvā dhammaṃ desesi. So satthu dhammakathaṃ sutvā rajjaṃ niyyātetvā pabbaji. So tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo ca pañca abhiññāyo ca uppādetvā aparihīnajjhāno brahmaloke nibbatti. Koṇḍaññabuddhassa pana rammavatī nāma nagaraṃ, sunando nāma khattiyo pitā, sujātā nāma devī mātā, bhaddo ca subhaddo ca dve aggasāvakā, anuruddho nāmupaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇirukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ, vassasatasahassaṃ āyuppamāṇaṃ ahosi.

燃灯世尊之后，经过一阿僧祇劫，有名为憍陈如的导师出世。彼佛亦有三次声闻集会：第一次集会，有十万俱胝比丘；第二次，有一千俱胝比丘；第三次，有九十俱胝比丘。当时，菩萨为一名为胜军(Vijitāvī)的转轮王，向以佛陀为首的十万俱胝比丘僧团行大布施。导师为菩萨授记“汝将成佛”后，宣说正法。菩萨闻法后，舍弃王位而出家。他通晓三藏，生起八种等至与五种神通，禅定不退，命终后生于梵天界。憍陈如佛以悦意城为都城，父为刹帝利善喜，母为王后善生。贤(Bhadda)与善贤(Subhadda)为其二上首弟子，阿那律为其侍者，帝须(Tissā)与伍巴谛萨为其二上首女弟子。菩提树为娑罗吉祥树(Sālakalyāṇi)，佛身高达八十八肘，寿量十万年。

‘‘Dīpaṅkarassa aparena, koṇḍañño nāma nāyako;

Anantatejo amitayaso, appameyyo durāsado’’.

燃灯之后憍陈如，为世间尊作导师；威光无量誉无边，难测难胜大丈夫。

Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃ kappeyeva cattāro buddhā nibbattiṃsu – maṅgalo, sumano, revato, sobhitoti. Maṅgalassa bhagavato tīsu sāvakasannipātesu paṭhamasannipāte koṭisatasahassaṃ [Pg.39] bhikkhū ahesuṃ, dutiye koṭisatasahassaṃ, tatiye navuṭikoṭiyo. Vemātikabhātā kirassa ānandakumāro nāma navutikoṭisaṅkhāya parisāya saddhiṃ dhammassavanatthāya satthu santikaṃ agamāsi. Satthā tassa anupubbikathaṃ kathesi. So saddhiṃ parisāya saha paṭisambhidāhi arahattaṃ pāpuṇi. Satthā tesaṃ kulaputtānaṃ pubbacaritaṃ olokento iddhimayapattacīvarassa upanissayaṃ disvā dakkhiṇahatthaṃ pasāretvā ‘‘etha bhikkhavo’’ti āha. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassikatherā viya ākappasampannā hutvā satthāraṃ vanditvā parivārayiṃsu. Ayamassa tatiyo sāvakasannipāto ahosi.

其后又经过一个阿僧祇劫，在一个劫中出现了四位佛陀——曼伽罗(Maṅgala)佛、须摩那(Sumana)佛、瑞瓦达(Revata)佛与苏毗多(Sobhita)佛。曼伽罗世尊的三次弟子集会中，第一次集会有十万俱胝比丘，第二次有一千俱胝比丘，第三次有九十俱胝比丘。据说，他名为阿难(Ānanda)王子的异母兄弟，与九十俱胝大众一同为听闻法要，前往世尊之处。世尊为他次第说法。他与大众一同证得具无碍解的阿罗汉果。世尊观察这些良家子的过去行持，见到他们有获得神通所成衣钵的因缘，便伸出右手说：“来，诸比丘！”他们全都立即变成持有神通所成衣钵、仪容具足如六十夏长老的比丘，向世尊行礼并围绕着他。这是他的第三次弟子集会。

Yathā pana aññesaṃ buddhānaṃ samantā asītihatthappamāṇāyeva sarīrappabhā ahosi, na evaṃ tassa. Tassa pana bhagavato sarīrappabhā niccakālaṃ dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Rukkhapathavīpabbatasamuddādayo antamaso ukkhaliyādīni upādāya suvaṇṇapaṭṭapariyonaddhā viya ahesuṃ. Āyuppamāṇaṃ panassa navutivassasahassāni ahosi. Ettakaṃ kālaṃ candimasūriyādayo attano pabhāya virocituṃ nāsakkhiṃsu, rattindivaparicchedo na paññāyittha. Divā sūriyālokena viya sattā niccaṃ buddhālokeneva vicariṃsu. Sāyaṃ pupphitakusumānaṃ pāto ca ravanakasakuṇādīnañca vasena loko rattindivaparicchedaṃ sallakkhesi.

他方诸佛身光，通常仅遍及八十肘范围，然此世尊并非如此。此世尊身光恒常遍照一万世界。树木、大地、山岩、海洋，乃至锅釜之属，皆犹如金箔所覆。其寿量长达九万年。于此期间，日月无法以其光芒照耀，昼夜之分亦不显现。众生恒于佛光中活动，犹如白昼处于日光之下。世间唯凭傍晚花开与清晨鸟鸣，方能辨别昼夜。

Kiṃ pana aññesaṃ buddhānaṃ ayamānubhāvo natthīti? No natthi. Tepi hi ākaṅkhamānā dasasahassilokadhātuṃ vā tato vā bhiyyo ābhāya phareyyuṃ. Maṅgalassa pana bhagavato pubbapatthanāvasena aññesaṃ byāmappabhā viya sarīrappabhā niccameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi. So kira bodhisattacariyacaraṇakāle vessantarasadise attabhāveṭhito saputtadāro vaṅkapabbatasadise pabbate vasi. Atheko kharadāṭhiko nāma yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci. Mahāsatto ‘‘dadāmi, brāhmaṇa, puttake’’ti vatvā haṭṭhapahaṭṭho udakapariyantaṃ mahāpathaviṃ kampento dvepi dārake adāsi. Yakkho caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya ṭhatvā passantasseva mahāsattassa mulālakalāpaṃ viya dārake [Pg.40] khādi. Mahāpurisassa yakkhaṃ oloketvā mukhe vivaṭamatte aggijālaṃ viya lohitadhāraṃ uggiramānaṃ tassa mukhaṃ disvāpi kesaggamattampi domanassaṃ na uppajji. ‘‘Sudinnaṃ vata me dāna’’nti cintayato panassa sarīre mahantaṃ pītisomanassaṃ udapādi. So ‘‘imassa me dānassa nissandena anāgate imināva nīhārena sarīrato rasmiyo nikkhamantū’’ti patthanaṃ akāsi. Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrato rasmiyo nikkhamitvā ettakaṃ ṭhānaṃ phariṃsu.

难道其他佛陀就没有这样的威德吗？并非没有。他们如果愿意，也能让光明遍照一万个世界或者更多。但曼伽罗世尊由于过去所发愿力的缘故，他的身光不像其他佛陀的一寻光，而是恒常遍照一万个世界。据说菩萨在行菩萨道时，曾有一世如韦桑达拉（Vessantara），带着妻儿住在弯卡（Vaṅka）山上。当时有个名叫凶牙（Kharadāṭhika）的夜叉，听说大士乐善好施，便化作婆罗门的样子前来乞讨两个孩子。大士说：“婆罗门，我把孩子给你。”他满心欢喜，令大地为之震动，将两个孩子布施出去。夜叉靠着经行处的栏杆，当着大士的面，像啃食一束莲藕一样吃掉了两个孩子。大士看到夜叉张开的嘴里喷出火焰般的血流，心中却未生起丝毫忧恼。他反而想着“我的布施多么圆满”，心中生起极大的喜悦。于是他发愿：“愿以我此次布施的果报，未来我的身体也能如此放射光明！”由于此宿愿，当他成佛后，身光便放射出来遍照如此广大的范围。

Aparampissa pubbacariyaṃ atthi. So kira bodhisattakāle ekassa buddhassa cetiyaṃ disvā ‘‘imassa buddhassa mayā jīvitaṃ pariccajituṃ vaṭṭatī’’ti daṇḍakadīpikāveṭhananiyāmena sakalasarīraṃ veṭhāpetvā ratanamattamakuḷaṃ satasahassagghanikaṃ suvaṇṇapātiṃ sappissa pūrāpetvā tattha sahassavaṭṭiyo jāletvā taṃ sīsenādāya sakalasarīraṃ jālāpetvā cetiyaṃ padakkhiṇaṃ karonto sakalarattiṃ vītināmeti. Evaṃ yāva aruṇuggamanā vāyamantassāpissa lomakūpamattampi usumaṃ na gaṇhi. Padumagabbhaṃ paviṭṭhakālo viya ahosi. Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Tenāha bhagavā –

他还有另一件过去的事迹。据说他在行菩萨道时，见到一尊佛的塔，心想：“我应当为这位佛陀舍弃生命。”于是，他以缠绕灯柱之法，让人将自己全身缠裹起来，又让人将一个价值十万的金钵盛满酥油，在钵中点燃一千支灯芯，然后用头顶着金钵，并点燃自己的全身，通宵右绕佛塔。即使如此精进直到黎明，他的身体也未感受到毛孔般的热度，犹如进入莲花胎藏一般。法，确实会守护护法之人。因此世尊说：

‘‘Dhammo have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahāti;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti. (theragā. 303;

jā. 1.10.102) –

法确实保护行法者，善修之法带来安乐。此乃善修之法的利益，行法者不堕恶趣。

Imassapi kammassa nissandena tassa bhagavato sarīrobhāso dasasahassilokadhātuṃ pharitvā aṭṭhāsi.

由于此业的果报，那位世尊的身光恒常遍照一万个世界体系。

Tadā amhākaṃ bodhisatto suruci nāma brāhmaṇo hutvā ‘‘satthāraṃ nimantessāmī’’ti upasaṅkamitvā madhuradhammakathaṃ sutvā ‘‘sve mayhaṃ bhikkhaṃ gaṇhatha, bhante’’ti āha. ‘‘Brāhmaṇa, kittakehi te bhikkhūhi attho’’ti? ‘‘Kittakā pana vo, bhante, parivārabhikkhū’’ti āha. Tadā satthu paṭhamasannipātoyeva hoti, tasmā ‘‘koṭisatasahassa’’nti āha. ‘‘Bhante, sabbehipi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā’’ti. Satthā adhivāsesi. Brāhmaṇo svātanāya nimantetvā gehaṃ gacchanto cintesi – ‘‘ahaṃ ettakānaṃ [Pg.41] bhikkhūnaṃ yāgubhattavatthādīni dātuṃ sakkomi, nisīdanaṭṭhānaṃ pana kathaṃ bhavissatī’’ti?

那时，我们的菩萨是一位名叫善喜(Suruci)的婆罗门。他心想：“我要去邀请导师。”于是他前去拜见，听闻了甘美的法说后，说道：“尊者，请您明天接受我的供养。”世尊问：“婆罗门，你需要多少位比丘？”他回答：“尊者，您的随行比丘有多少位呢？”当时，这正是导师的第一次集会，因此世尊说：“有十万俱胝位。”婆罗门说：“尊者，那就请您和所有比丘一同接受我的供养吧。”导师应允了。婆罗门为第二天作了邀请后，在回家的路上思忖：“我能够为这么多比丘布施粥饭、衣物等，但座位要怎么办呢？”

Tassa sā cintā caturāsītiyojanasahassamatthake ṭhitassa devarañño paṇḍukambalasilāsanassa uṇhabhāvaṃ janesi. Sakko ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmo’’ti dibbacakkhunā olokento mahāpurisaṃ disvā ‘‘suruci nāma brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nisīdanaṭṭhānatthāya cintesi, mayāpi tattha gantvā puññakoṭṭhāsaṃ gahetuṃ vaṭṭatī’’ti vaḍḍhakivaṇṇaṃ nimminitvā vāsipharasuhattho mahāpurisassa purato pāturahosi. ‘‘Atthi nu kho kassaci bhatiyā kattabbakicca’’nti āha. Mahāpuriso taṃ disvā ‘‘kiṃ kammaṃ karissasī’’ti āha. ‘‘Mama ajānanasippaṃ nāma natthi, gehaṃ vā maṇḍapaṃ vā yo yaṃ kāreti, tassa taṃ kātuṃ jānāmī’’ti. ‘‘Tena hi mayhaṃ kammaṃ atthī’’ti. ‘‘Kiṃ, ayyā’’ti? ‘‘Svātanāya me koṭisatasahassabhikkhū nimantitā. Tesaṃ nisīdanamaṇḍapaṃ karissasī’’ti? ‘‘Ahaṃ nāma kareyyaṃ sace me bhatiṃ dātuṃ sakkhissathā’’ti. ‘‘Sakkhissāmi, tātā’’ti. ‘‘Sādhu karissāmī’’ti gantvā ekaṃ padesaṃ olokesi. Dvādasaterasayojanappamāṇo padeso kasiṇamaṇḍalaṃ viya samatalo ahosi. So ‘‘ettake ṭhāne sattaratanamayo maṇḍapo uṭṭhahatū’’ti cintetvā olokesi. Tāvadeva pathaviṃ bhinditvā maṇḍapo uṭṭhahi. Tassa sovaṇṇamayesu thambhesu rajatamayā ghaṭakā ahesuṃ, rajatamayesu sovaṇṇamayā, maṇimayesu thambhesu pavāḷamayā, pavāḷamayesu maṇimayā, sattaratanamayesu thambhesu sattaratanamayā ghaṭakā ahesuṃ. Tato ‘‘maṇḍapassa antarantare kiṅkaṇikajālaṃ olambatū’’ti olokesi. Saha olokaneneva jālaṃ olambi. Yassa mandavāteritassa pañcaṅgikasseva tūriyassa madhurasaddo niccharati. Dibbasaṅgītivattanakālo viya ahosi. ‘‘Antarantarā gandhadāmamālādāmāni olambantū’’ti cintentassa mālādāmāni olambiṃsu. ‘‘Koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ āsanāni ca ādhārakāni ca pathaviṃ bhinditvā uṭṭhahantū’’ti cintesi, tāvadeva uṭṭhahiṃsu. ‘‘Koṇe koṇe ekekā udakacāṭiyo uṭṭhahantū’’ti cintesi, udakacāṭiyo uṭṭhahiṃsu.

那位婆罗门的思虑，在八万四千由旬高的天帝释所居的橙毯石座上，引起了热恼。帝释心想：“是谁想要把我从这个位置赶走？”他以天眼观察，看见了大士，便想：“有个叫苏鲁支(Suruci)的婆罗门，邀请了以佛陀为首的比丘僧团，正在为就座的地方而思虑。我也该去那里，分得一份功德。”于是化作木匠模样，手持斧凿，出现在大士面前。他问道：“可有人需要雇工做事吗？”大士看见他，便问：“你能做什么工作？”“我没有不擅长的手艺，无论是建造房屋还是殿堂，只要有人需要，我都能完成。”“那正好，我有工作要你做。”“什么事，尊者？”“我为明日邀请了十万俱胝比丘，你能为他们建造一座就座的殿堂吗？”“我当然能建，只要您能付我工钱。”“我会付的，朋友。”“很好，我会做的。”说罢，他前去察看一处地方。那地方大约十二、三个由旬，平坦如圆盘。他想：“就在这地方升起一座七宝所成的殿堂吧。”心念一动，大地随即裂开，一座殿堂拔地而起。其金柱配有银制柱饰，银柱配有金制柱饰，宝珠柱配有珊瑚制柱饰，珊瑚柱配有宝珠制柱饰，七宝柱则配有七宝制柱饰。接着他想：“让殿堂内部垂下小铃网吧。”一念之间，铃网便垂挂下来。微风吹动，如同五支乐器合奏般发出美妙的声音，就像天乐演奏的时候。他又想：“让各处垂下香鬘与花鬘吧。”心念方动，香鬘与花鬘便垂落下来。他继续思虑：“愿十万俱胝比丘的座位与钵架从地涌出！”顷刻间，座位与钵架便显现了。他又想：“每个角落都升起一座水缸吧。”水缸随即出现。

So [Pg.42] ettakaṃ māpetvā brāhmaṇassa santikaṃ gantvā ‘‘ehi, ayya, tava maṇḍapaṃ oloketvā mayhaṃ bhatiṃ dehī’’ti āha. Mahāpuriso gantvā maṇḍapaṃ olokesi. Olokentasseva ca sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi. Athassa maṇḍapaṃ oloketvā etadahosi – ‘‘nāyaṃ maṇḍapo manussabhūtena kato, mayhaṃ pana ajjhāsayaṃ mayhaṃ guṇaṃ āgamma addhā sakkabhavanaṃ uṇhaṃ bhavissati. Tato sakkena devaraññā ayaṃ maṇḍapo kārito bhavissatī’’ti. ‘‘Na kho pana me yuttaṃ evarūpe maṇḍape ekadivasaṃyeva dānaṃ dātuṃ, sattāhaṃ dassāmī’’ti cintesi. Bāhirakadānañhi tattakampi samānaṃ bodhisattānaṃ tuṭṭhiṃ kātuṃ na sakkoti, alaṅkatasīsaṃ pana chinditvā añjitaakkhīni uppāṭetvā hadayamaṃsaṃ vā ubbaṭṭetvā dinnakāle bodhisattānaṃ cāgaṃ nissāya tuṭṭhi nāma hoti. Amhākampi hi bodhisattassa sivirājajātake devasikaṃ pañcakahāpaṇasatasahassāni vissajjetvā catūsu dvāresu nagaramajjhe ca dānaṃ dentassa taṃ dānaṃ cāgatuṭṭhiṃ uppādetuṃ nāsakkhi. Yadā panassa brāhmaṇavaṇṇena āgantvā sakko devarājā akkhīni yāci, tadā tāni uppāṭetvā dadamānasseva hāso uppajji, kesaggamattampi cittaṃ aññathattaṃ nāhosi. Evaṃ dinnadānaṃ nissāya bodhisattānaṃ titti nāma natthi. Tasmā sopi mahāpuriso ‘‘sattāhaṃ mayā koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ dānaṃ dātuṃ vaṭṭatī’’ti cintetvā tasmiṃ maṇḍape nisīdāpetvā sattāhaṃ gavapānaṃ nāma adāsi. Gavapānanti mahante mahante kolambe khīrassa pūretvā uddhanesu āropetvā ghanapākapakke khīre thoke taṇḍule pakkhipitvā pakkamadhusakkaracuṇṇasappīhi abhisaṅkhatabhojanaṃ vuccati. Manussāyeva pana parivisituṃ nāsakkhiṃsu. Devāpi ekantarikā hutvā parivisiṃsu. Dvādasaterasayojanappamāṇaṃ ṭhānampi bhikkhū gaṇhituṃ nappahosiyeva, te pana bhikkhū attano ānubhāvena nisīdiṃsu. Pariyosānadivase pana sabbabhikkhūnaṃ pattāni dhovāpetvā bhesajjatthāya sappinavanītatelamadhuphāṇitānaṃ pūretvā ticīvarehi saddhiṃ adāsi, saṅghanavakabhikkhunā laddhacīvarasāṭakā satasahassagghanikā ahesuṃ.

他量好尺寸后，走到婆罗门跟前说：“来吧，尊者，请看看您的凉棚，然后给我工钱。”大士前去察看凉棚。就在他观看之际，全身便被五色喜悦持续遍满。他观察凉棚后心想：“这凉棚非凡人所造，想必是我的意乐与功德使帝释天宫殿发热，因此天王帝释才命人建造了此凉棚。”他又想：“在如此殊胜的凉棚里只布施一天是不合适的，我应当布施七天。”要知道，仅是外物的布施，即便再多，也无法令菩萨满足。唯有在割下装饰过的头颅、挖出涂过眼药的双眼，或取出心头肉来布施时，菩萨才会因这等舍离而生起满足。正如在《尸毗王本生》（Sivirājajātaka）中，我们的菩萨每日在四门及城中心布施五十万钱，那样的布施也未能令他生起舍离的满足。而当帝释天王化为婆罗门前来乞求双眼时，他就在挖眼布施之际生起了欢喜，心意没有丝毫动摇。如此布施，菩萨是无有满足的。因此，这位大士心想：“我应当在此为十万俱胝数的比丘们作七日布施。”于是，他请比丘们在凉棚里就座，举行了为期七天的“牛乳宴”（gavapāna）。所谓“牛乳宴”，是指将大锅装满牛乳，置于炉上，待牛乳煮至浓稠时，放入少许米，再以熟蜜、糖粉和酥油调制而成的食物。仅凭人力无法完成侍奉，天神们也轮流前来服侍。即使是十二、三由旬（yojana）的地方也不足以让比丘们坐下，但比丘们还是凭藉自己的威力入座了。到了最后一天，他命人洗净所有比丘的钵，为作药用而装满酥油、生酥（navanīta）、油、蜂蜜和石蜜（phāṇita），连同三衣（ticīvara）一起布施。僧团中最资浅的比丘所得到的衣物，价值也达十万。

Satthā anumodanaṃ karonto – ‘‘ayaṃ puriso evarūpaṃ mahādānaṃ adāsi, ko nu kho bhavissatī’’ti upadhārento – ‘‘anāgate kappasatasahassādhikānaṃ [Pg.43] dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī’’ti disvā mahāpurisaṃ āmantetvā ‘‘tvaṃ ettakaṃ nāma kālaṃ atikkamitvā gotamo nāma buddho bhavissasī’’ti byākāsi. Mahāpuriso byākaraṇaṃ sutvā ‘‘ahaṃ kira buddho bhavissāmi, ko me gharāvāsena attho, pabbajissāmī’’ti cintetvā tathārūpaṃ sampattiṃ kheḷapiṇḍaṃ viya pahāya satthu santike pabbajitvā buddhavacanaṃ uggaṇhitvā abhiññāyo ca samāpattiyo ca nibbattetvā āyupariyosāne brahmaloke nibbatti.

导师行随喜时，心中思忖：“此人行此大布施，未来将成为何人？”他审察后，见到“在未来两个阿僧祇又十万大劫之上，将有一位名叫乔达摩的佛陀出现”，于是召唤大士，对他授记道：“你经过如此漫长的时间后，将成为名叫乔达摩的佛陀。”大士听闻授记，心想：“我竟然将成佛，居家又有何益？我当出家！”于是，他将那样的财富视如唾沫般舍弃，在导师座下出家，学习佛语，成就诸神通与等至，寿命终了后投生于梵天界。

Maṅgalo buddho

吉祥佛

Maṅgalassa pana bhagavato nagaraṃ uttaraṃ nāma ahosi, pitāpi uttaro nāma khattiyo, mātāpi uttarā nāma devī, sudevo ca dhammaseno ca dve aggasāvakā, pālito nāmupaṭṭhāko, sīvalī ca asokā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ ahosi. Navuti vassasahassāni ṭhatvā parinibbute pana tasmiṃ ekappahāreneva dasa cakkavāḷasahassāni ekandhakārāni ahesuṃ. Sabbacakkavāḷesu manussānaṃ mahantaṃ ārodanaparidevanaṃ ahosi.

吉祥(Maṅgala)世尊的都城名为优多罗(Uttara)，父亲是名为优多罗(Uttara)的刹帝利，母亲是名为优多罗(Uttarā)的王后。须提婆(Sudeva)与法军(Dhammasena)是两位上首弟子，侍者名叫巴利陀(Pālita)，西瓦莉与无忧(Asokā)是两位上首女弟子。菩提树是那伽树(nāgarukkha)，身躯高达八十八肘。住世九万年后，当他般涅槃时，仅在一瞬间，一万个轮围世界即陷入一片黑暗，所有轮围世界的人们都发出巨大的哭喊与悲叹。

‘‘Koṇḍaññassa aparena, maṅgalo nāma nāyako;

Tamaṃ loke nihantvāna, dhammokkamabhidhārayī’’ti. (bu. vaṃ. 5.1);

憍陈如(Koṇḍañña)之后，有名为吉祥(Maṅgala)的导师；摧破世间之黑暗，高举正法之明炬。

Sumano buddho

苏摩那佛

Evaṃ dasasahassilokadhātuṃ andhakāraṃ katvā parinibbutassa tassa bhagavato aparabhāge sumano nāma satthā loke udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ. Dutiye kañcanapabbatamhi navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā mahāsatto atulo nāma nāgarājā ahosi mahiddhiko mahānubhāvo. So ‘‘buddho uppanno’’ti sutvā ñātisaṅghaparivuto nāgabhavanā nikkhamitvā koṭisatasahassabhikkhuparivārassa tassa bhagavato dibbatūriyehi upahāraṃ kāretvā mahādānaṃ pavattetvā paccekaṃ dussayugāni datvā saraṇesu patiṭṭhāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ mekhalaṃ nāma ahosi, sudatto nāma [Pg.44] rājā pitā, sirimā nāma mātā devī, saraṇo ca bhāvitatto ca dve aggasāvakā, udeno nāmupaṭṭhāko, soṇā ca upasoṇā ca dve aggasāvikā, nāgarukkho bodhi, navutihatthubbedhaṃ sarīraṃ ahosi, navutiyeva vassasahassāni āyuppamāṇaṃ ahosi.

那位使一万世界陷入黑暗而般涅槃的世尊，其后，有导师名须摩那(Sumana)出现于世。彼佛亦有三次声闻集会。初次集会有百千俱胝比丘；第二次于金山(Kañcanapabbata)有九千俱胝；第三次有八千俱胝。尔时，大士为龙王，名阿都拉(Atula)，有大神通，有大威力。彼闻“佛已出世”，为亲族众围绕，从龙宫出，以天界乐器供养彼世尊及其百千俱胝比丘眷属，行大布施，各各施予一双衣，而后于三皈依中得以安住。彼导师亦为之授记：“汝于未来，当得成佛。”彼世尊之城名美科拉(Mekhala)，父王名善施(Sudatta)，母后名尸利摩(Sirimā)。萨罗那(Saraṇa)与巴维塔(Bhāvitatta)为二上首弟子。优德纳(Udena)为侍者。须娜(Soṇā)与优波须娜(Upasoṇā)为二上首女弟子。菩提树为龙花树(Nāgarukkha)。佛身高达九十肘，寿量为九万岁。

‘‘Maṅgalassa aparena, sumano nāma nāyako;

Sabbadhammehi asamo, sabbasattānamuttamo’’ti. (bu. vaṃ. 6.1);

明光佛(Maṅgala)之后，有导师名须摩那(Sumana)；于一切法中无有匹敌，于一切众生中最尊胜。

Revato buddho

瑞瓦达佛

Tassa aparabhāge revato nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte gaṇanā natthi, dutiye koṭisatasahassabhikkhū ahesuṃ, tathā tatiye. Tadā bodhisatto atidevo nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya sirasi añjaliṃ ṭhapetvā tassa satthuno kilesappahāne vaṇṇaṃ sutvā uttarāsaṅgena pūjaṃ akāsi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato nagaraṃ sudhaññavatī nāma ahosi, pitā vipulo nāma khattiyo, mātā vipulā nāma, varuṇo ca brahmadevo ca dve aggasāvakā, sambhavo nāmupaṭṭhāko, bhaddā ca subhaddā ca dve aggasāvikā, nāgarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, āyu saṭṭhi vassasahassānīti.

其后有名为瑞瓦达(Revata)的导师出现。他也有三次弟子集会。第一次集会的人数无法计算，第二次集会有十万俱胝比丘，第三次集会同样如此。那时，一位名叫阿提提婆(Atideva)的婆罗门菩萨，听闻导师说法后皈依三宝，合掌于头顶，听闻导师断除烦恼的功德后，以上衣供养。导师亦为他授记：“你将成佛。”这位世尊的城名为善具城(Sudhaññavatī)，父亲名为毗富罗(Vipula)刹帝利，母亲名为毗富罗(Vipulā)，两位上首弟子名为瓦儒那(Varuṇa)和梵天(Brahmadeva)，侍者名为三跋婆(Sambhava)，两位上首女弟子名为跋陀(Bhaddā)和须跋陀(Subhaddā)，菩提树为那伽树(Nāgarukkha)，身躯高达八十肘，寿命六万年。

‘‘Sumanassa aparena, revato nāma nāyako;

Anūpamo asadiso, atulo uttamo jino’’ti. (bu. vaṃ. 7.1);

“须摩那(Sumana)之后，是名瑞瓦达(Revata)的导师；无与伦比，无双无对，至上最胜者。”

Sobhito buddho

苏毗陀佛

Tassa aparabhāge sobhito nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto ajito nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato nagaraṃ sudhammaṃ nāma ahosi, pitā sudhammo nāma rājā, mātāpi sudhammā nāma devī, asamo ca sunetto ca dve aggasāvakā, anomo nāmupaṭṭhāko, nakulā ca sujātā ca dve aggasāvikā, nāgarukkho bodhi[Pg.45], aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, navuti vassasahassāni āyuppamāṇanti.

其后有名为苏毗陀(Sobhita)的导师出世。他也有三次弟子集会。第一次集会时有一百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时菩萨名为阿耆多(Ajita)婆罗门，听闻导师的说法后皈依三宝，向以佛陀为首的比丘僧团广施大供养。导师亦为他授记：“你将成佛。”这位世尊的都城名为善法城(Sudhamma)，父亲名为善法王(Sudhammo)，母亲名为善法天后(Sudhammā)，无等(Asama)和善眼(Sunetta)是两位上首弟子，侍者名为无罪(Anoma)，那拘罗(Nakulā)和善生(Sujātā)是两位上首女弟子，菩提树为那伽树(Nāgarukkha)，身高五十八肘，寿量九万年。

‘‘Revatassa aparena, sobhito nāma nāyako;

Samāhito santacitto, asamo appaṭipuggalo’’ti. (bu. vaṃ. 8.1);

瑞瓦达(Revata)之后，有名苏毗多(Sobhito)的导师；心意专注而寂静，无与伦比，无可匹敌。

Anomadassī buddho

阿诺摩达悉佛

Tassa aparabhāge ekaṃ asaṅkhayeyyaṃ atikkamitvā ekasmiṃ kappe tayo buddhā nibbattiṃsu anomadassī, padumo, nāradoti. Anomadassissa bhagavato tayo sāvakasannipātā. Paṭhame aṭṭha bhikkhusatasahassāni ahesuṃ, dutiye satta, tatiye cha. Tadā bodhisatto eko yakkhasenāpati ahosi mahiddhiko mahānubhāvo, anekakoṭisatasahassānaṃ yakkhānaṃ adhipati. So ‘‘buddho uppanno’’ti sutvā āgantvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Anomadassissa pana bhagavato candavatī nāma nagaraṃ ahosi, yasavā nāma rājā pitā, yasodharā nāma mātā devī, nisabho ca anomo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, sundarī ca sumanā ca dve aggasāvikā, ajjunarukkho bodhi, aṭṭhapaññāsahatthubbedhaṃ sarīraṃ ahosi, vassasatasahassaṃ āyuppamāṇanti.

其后经过一个阿僧祇劫(asaṅkhyeyya)，在一个劫中出现了三位佛陀：阿诺摩达悉(Anomadassī)佛、莲华(Paduma)佛、那罗达(Nārada)佛。阿诺摩达悉世尊有三次声闻集会。第一次有八十万比丘，第二次有七十万，第三次有六十万。当时菩萨是一位有大神通、大威力的夜叉将领，是无数百千万夜叉的首领。他听到“佛陀已出世”的消息，就前来供养以佛陀为首的比丘僧团。导师也授记他：‘未来将会成佛。’阿诺摩达悉世尊的都城名为旃陀婆提(Candavatī)，父亲名为耶沙瓦(Yasavā)王，母亲名为耶输陀罗(Yasodharā)天后，尼萨婆(Nisabha)与阿诺摩(Anoma)是两位上首弟子，侍者名为瓦儒那(Varuṇa)，孙陀利(Sundarī)与苏摩那(Sumanā)是两位上首女弟子，菩提树是阿居那树(ajjunarukkho)，身长五十八肘，寿命十万年。

‘‘Sobhitassa aparena, sambuddho dvipaduttamo;

Anomadassī amitayaso, tejassī duratikkamo’’ti. (bu. vaṃ. 9.1);

苏毗多(Sobhita)之后，两足中尊正等觉；阿诺摩达悉(Anomadassī)名闻无量，威光难越。

Padumo buddho

莲华佛

Tassa aparabhāge padumo nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye tīṇi satasahassāni, tatiye agāmake araññe mahāvanasaṇḍavāsīnaṃ bhikkhūnaṃ dve satasahassāni. Tadā bodhisatto sīho hutvā satthāraṃ nirodhasamāpattiṃ samāpannaṃ disvā pasannacitto vanditvā padakkhiṇaṃ katvā pītisomanassajāto tikkhattuṃ sīhanādaṃ naditvā sattāhaṃ buddhārammaṇaṃ pītiṃ avijahitvā pītisukheneva gocarāya apakkamitvā jīvitapariccāgaṃ katvā bhagavantaṃ payirupāsamāno aṭṭhāsi. Satthā sattāhaccayena nirodhā vuṭṭhito sīhaṃ [Pg.46] oloketvā ‘‘bhikkhusaṅghepi cittaṃ pasādetvā saṅghaṃ vandissatī’’ti ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Bhikkhū tāvadeva āgamiṃsu. Sīhopi bhikkhusaṅghe cittaṃ pasādeti. Satthā tassa manaṃ oloketvā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Padumassa pana bhagavato campakaṃ nāma nagaraṃ ahosi, asamo nāma rājā pitā, mātā asamā nāma devī, sālo ca upasālo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, soṇarukkho nāma bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, āyu vassasatasahassanti.

其后，一位名为莲华(Paduma)的导师出世。他也有三次声闻集会。第一次集会时有十万俱胝比丘，第二次有三十万，第三次在无村落的森林中，有二十万栖居于大林的比丘。当时，菩萨成为狮子，见导师已入灭尽定，心生净信，礼敬右绕，生起喜悦与欢喜，三次作狮子吼，七日不舍以佛为所缘的喜悦，不为觅食而离开，仅以喜乐为食，献出生命，侍立于世尊前。七日后，导师从灭尽定中出定，观视狮子，心想：“他亦将对僧团生起净信并礼敬僧团，让比丘僧团前来吧。”比丘们即刻到来。狮子也对比丘僧团生起净信。导师观察他的心意后授记：“未来将会成佛。”莲华世尊的都城名为瞻波迦城(Campaka)，父亲是无等王(Asamo)，母亲是无等(Asamā)天后，娑罗(Sālo)与优婆娑罗(Upasālo)是两位上首弟子，侍者名为瓦儒那(Varuṇa)，罗摩(Rāmā)与苏罗摩(Surāmā)是两位上首女弟子，菩提树名为金树(Soṇarukkha)，身高达五十八肘，寿命十万岁。

‘‘Anomadassissa aparena, sambuddho dvipaduttamo;

Padumo nāma nāmena, asamo appaṭipuggalo’’ti. (bu. va. 10.1);

于阿诺摩达西(Anomadassī)佛之后，有正自觉者、两足中尊，名为莲华(Paduma)，无等、无与伦比。

Nārado buddho

那罗达佛

Tassa aparabhāge nārado nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto isipabbajjaṃ pabbajitvā pañcasu abhiññāsu aṭṭhasu ca samāpattīsu ciṇṇavasī hutvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā lohitacandanena pūjaṃ akāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato dhaññavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, anomā nāma mātā devī, bhaddasālo ca jitamitto ca dve aggasāvakā, vāseṭṭho nāmupaṭṭhāko, uttarā ca phaggunī ca dve aggasāvikā, mahāsoṇarukkho nāma bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, navuti vassasahassāni āyūti.

其后，一位名为那罗达(Nārada)的导师出世。他也有三次声闻集会。第一次集会时有百千俱胝比丘，第二次有九十百千俱胝，第三次有八十百千俱胝。那时，菩萨出家成为仙人，于五神通与八等至中达到自在，向以佛陀为首的比丘僧团广行布施，用赤旃檀作供养。这位导师也授记他：“未来将会成佛。”那位世尊的都城名为稻谷城(Dhaññavatī)，父亲是名为善天(Sudevo)的刹帝利，母亲名为阿诺玛王后(Anomā devī)。吉祥娑罗(Bhaddasāla)与胜友(Jitamitta)是两位上首弟子，侍者名为婆悉吒(Vāseṭṭha)，优多罗(Uttarā)与颇蜜(Phaggunī)是两位上首女弟子，菩提树是大金树(Mahāsoṇarukkha)，身高达八十八肘，寿命为九万年。

‘‘Padumassa aparena, sambuddho dvipaduttamo;

Nārado nāma nāmena, asamo appaṭipuggalo’’ti. (bu. vaṃ. 11.1);

莲华佛(Paduma)之后，有两足中尊、正等觉者，其名为那罗达(Nārada)，无与伦比，无对匹者。

Padumuttaro buddho

莲花上佛陀

Nāradabuddhassa pana aparabhāge ito satasahassakappamatthake ekasmiṃ kappe ekova padumuttaro nāma buddho udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame sannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye [Pg.47] vebhārapabbate navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto jaṭilo nāma mahāraṭṭhiyo hutvā buddhappamukhassa bhikkhusaṅghasa sacīvaraṃ dānaṃ adāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Padumuttarassa pana bhagavato kāle titthiyā nāma nāhesuṃ. Sabbadevamanussā buddhameva saraṇaṃ agamaṃsu. Tassa nagaraṃ haṃsavatī nāma ahosi, pitā ānando nāma khattiyo, mātā sujātā nāma devī, devalo ca sujāto ca dve aggasāvakā, sumano nāmupaṭṭhāko, amitā ca asamā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, sarīrappabhā samantato dvādasayojanāni gaṇhi, vassasatasahassaṃ āyūti.

于那罗达佛之后，从此世间过十万劫，于一劫中，有佛出世，名为莲花上佛。彼亦有三次声闻集会。初次集会有十万俱胝比丘，第二次于吠婆罗山(Vebhārapabbata)有九十万俱胝，第三次有八十万俱胝。尔时，菩萨为一大国长者，名为阇提罗(Jaṭila)，向以佛为首之比丘僧团布施僧衣。彼导师亦为之授记：“汝于未来，当得成佛。”于莲花上世尊之时，无有外道。一切天人皆归依于佛。其都城名为天鹅城(Haṃsavatī)，父为刹帝利，名曰阿难，母为王后，名曰善生。提婆罗(Devala)与善生(Sujāta)为二上首弟子，须摩那(Sumana)为侍者，阿弥多(Amitā)与阿萨玛(Asamā)为二上首女弟子。菩提树为娑罗树，佛身长五十八肘，身光遍照四周十二由旬，寿十万岁。

‘‘Nāradassa aparena, sambuddho dvipaduttamo;

Padumuttaro nāma jino, akkhobho sāgarūpamo’’ti. (bu. vaṃ. 12.1);

那罗达之后，两足尊正觉；莲花上胜者，不动如大海。

Sumedho buddho

善慧佛陀

Tassa aparabhāge tiṃsa kappasahassāni atikkamitvā sumedho ca sujāto cāti ekasmiṃ kappe dve buddhā nibbattiṃsu. Sumedhassāpi tayo sāvakasannipātā. Paṭhamasannipāte sudassananagare koṭisataṃ khīṇāsavā ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto uttaro nāma māṇavo hutvā nidahitvā ṭhapitaṃyeva asītikoṭidhanaṃ vissajjetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā dhammaṃ sutvā saraṇesu patiṭṭhāya nikkhamitvā pabbaji. Sopi naṃ ‘‘anāgate buddho bhavissatī’’ti byākāsi. Sumedhassa bhagavato sudassanaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, mātāpi sudattā nāma devī, saraṇo ca sabbakāmo ca dve aggasāvakā, sāgaro nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, mahānīparukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, āyu navuti vassasahassanti.

其后经过三万劫，在一劫中出现了善慧(Sumedho)与善生(Sujāto)两位佛陀。善慧佛陀也有三次声闻集会。第一次集会在善见城(Sudassananagara)有一百俱胝漏尽者，第二次有九十俱胝，第三次有八十俱胝。那时菩萨名为优多罗(Uttaro)的青年，舍弃了储存的八十俱胝财富，向以佛陀为首的比丘僧团作大布施，闻法后立于诸归依处，出家修行。彼佛亦为他授记：“未来将成佛。”善慧世尊的都城名为善见城，父亲是名为善施(Sudatto)的国王，母亲是名为善施(Sudattā)的王后，舍罗那(Saraṇo)与萨婆迦摩(Sabbakāmo)是两位上首弟子，娑伽罗(Sāgaro)为侍者，罗摩(Rāmā)与须罗摩(Surāmā)是两位上首女弟子，大尼帕树(mahānīpa)为菩提树，佛身高达八十八肘，寿命九万岁。

‘‘Padumuttarassa aparena, sumedho nāma nāyako;

Durāsado uggatejo, sabbalokuttamo munī’’ti. (bu. vaṃ. 13.1);

莲花上佛之后，善慧导师现；难近威光盛，一切世间最上牟尼。

Sujāto buddho

善生佛陀

Tassa [Pg.48] aparabhāge sujāto nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paññāsaṃ, tatiye cattālīsaṃ. Tadā bodhisatto cakkavattirājā hutvā ‘‘buddho uppanno’’ti sutvā upasaṅkamitvā dhammaṃ sutvā buddhappamukhassa bhikkhusaṅghassa saddhiṃ sattahi ratanehi catumahādīparajjaṃ datvā satthu santike pabbaji. Sakalaraṭṭhavāsino raṭṭhuppādaṃ gahetvā ārāmikakiccaṃ sādhentā buddhappamukhassa bhikkhusaṅghassa niccaṃ mahādānaṃ adaṃsu. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ sumaṅgalaṃ nāma ahosi, uggato nāma rājā pitā, pabhāvatī nāma mātā, sudassano ca sudevo ca dve aggasāvakā, nārado nāmupaṭṭhāko, nāgā ca nāgasamālā ca dve aggasāvikā, mahāveḷurukkho bodhi. So kira mandacchiddo ghanakkhandho upari niggatāhi mahāsākhāhi morapiñchakalāpo viya virocittha. Tassa bhagavato sarīraṃ paṇṇāsahatthubbedhaṃ ahosi, āyu navuti vassasahassanti.

其后，有名为善生(Sujāta)之导师出世。彼亦有三次声闻集会。初次集会有六万比丘，第二次有五万，第三次有四万。尔时，菩萨为转轮王，闻“佛已出世”，遂往诣闻法，后将四大洲国与七宝，施予佛为上首之比丘僧团，于导师座下出家。全国人民以国之所出，行园林事，恒常对以佛陀为首之比丘僧团作大布施。彼导师亦为彼授记曰：“汝于未来，当得成佛。”彼世尊之都城名善吉祥(Sumaṅgala)，父名优伽多(Uggata)王，母名光耀(Pabhāvatī)。善见(Sudassana)与善天(Sudeva)为二上首弟子。侍者名那罗达。龙(Nāgā)与龙鬘(Nāgasamālā)为二上首女弟子。菩提树为大竹树(Mahāveḷu)。据说彼树孔隙甚微，树干坚实，向上伸展之大枝，犹如孔雀羽束，辉煌灿烂。彼世尊身高五十肘，寿九万岁。

‘‘Tattheva maṇḍakappamhi, sujāto nāma nāyako;

Sīhahanūsabhakkhandho, appameyyo durāsado’’ti. (bu. vaṃ. 14.1);

于彼曼荼劫(Maṇḍakappa)中，有名善生导师，狮颔牛肩，无量难胜。

Piyadassī buddho

喜见佛陀

Tassa aparabhāge ito aṭṭhārasakappasatamatthake ekasmiṃ kappe piyadassī, atthadassī, dhammadassīti tayo buddhā nibbattiṃsu. Piyadassissapi bhagavato tayo sāvakasannipātā. Paṭhame koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto kassapo nāma māṇavo tiṇṇaṃ vedānaṃ pāraṅgato hutvā satthu dhammadesanaṃ sutvā koṭisatasahassadhanapariccāgena saṅghārāmaṃ kāretvā saraṇesu ca sīlesu ca patiṭṭhāsi. Atha naṃ satthā ‘‘aṭṭhārasakappasataccayena buddho bhavissatī’’ti byākāsi. Tassa bhagavato anomaṃ nāma nagaraṃ ahosi, pitā sudinno nāma rājā, mātā candā nāma, pālito ca sabbadassī ca dve aggasāvakā, sobhito nāmupaṭṭhāko, sujātā ca dhammadinnā ca dve aggasāvikā, kakudharukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, navuti vassasahassaṃ āyūti.

其后，于此一百一十八劫之末，同一劫中有喜见、见义(Atthadassī)、见法(Dhammadassī)三佛出世。喜见世尊亦有三次声闻集会。初次集会有十万俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时，菩萨为一名为迦叶的青年，通达三吠陀。听闻世尊说法后，他布施十万俱胝财，建造僧伽蓝，并安住于三皈依与诸戒。于是世尊为他授记：“过一百一十八劫后，你将成佛。”彼世尊之城名为无染(Anoma)，父王名苏定那，母名旃陀(Candā)。波利多(Pālita)与萨婆达西(Sabbadassī)为二上首弟子，须毗多(Sobhita)为侍者，善生与法施为二上首女弟子。菩提树为迦俱陀树(Kakudha)，佛身高八十肘，寿九万岁。

‘‘Sujātassa [Pg.49] aparena, sayambhū lokanāyako;

Durāsado asamasamo, piyadassī mahāyaso’’ti. (bu. vaṃ. 15.1);

善生之后，自证觉者，世间导师；难近，无与伦比，喜见，盛名。

Atthadassī buddho

见义佛陀

Tassa aparabhāge atthadassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame aṭṭhanavuti bhikkhusatasahassāni ahesuṃ, dutiye aṭṭhāsītisatasahassāni, tathā tatiye. Tadā bodhisatto susīmo nāma mahiddhiko tāpaso hutvā devalokato mandāravapupphacchattaṃ āharitvā satthāraṃ pūjesi, sopi naṃ ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato sobhanaṃ nāma nagaraṃ ahosi, sāgaro nāma rājā pitā, sudassanā nāma mātā, santo ca upasanto ca dve aggasāvakā, abhayo nāmupaṭṭhāko, dhammā ca sudhammā ca dve aggasāvikā, campakarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā samantato sabbakālaṃ yojanamattaṃ pharitvā aṭṭhāsi, āyu vassasatasahassanti.

其后，有名为见义(Atthadassī)的世尊出世。他也有三次声闻集会。初次有九百八十万比丘，第二次有八百八十万，第三次也同样。当时，菩萨名为苏西玛(Susīma)，是一位具大神通的苦行者，他从天界取来曼陀罗花(mandārava)伞盖供养导师，导师也为他授记：“你未来将会成佛。”那位世尊的都城名为妙善(Sobhana)，父亲是海(Sāgara)王，母亲名为善见(Sudassanā)，两位上首弟子是寂静(Santo)与善静(Upasanto)，侍者是无畏(Abhayo)，两位上首女弟子是法(Dhammā)与善法(Sudhammā)，菩提树是瞻波迦(campaka)树，身躯高八十肘，身光恒时向四面八方照耀一由旬，寿命十万年。

‘‘Tattheva maṇḍakappamhi, atthadassī narāsabho;

Mahātamaṃ nihantvāna, patto sambodhimuttama’’nti. (bu. vaṃ. 16.1);

彼时曼达劫之中，见义人狮现于世，荡涤无边深邃暗，证得无上菩提果。

Dhammadassī buddho

见法佛

Tassa aparabhāge dhammadassī nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto sakko devarājā hutvā dibbagandhapupphehi ca dibbatūriyehi ca pūjaṃ akāsi, sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato saraṇaṃ nāma nagaraṃ ahosi, pitā saraṇo nāma rājā, mātā sunandā nāma devī, padumo ca phussadevo ca dve aggasāvakā, sunetto nāmupaṭṭhāko, khemā ca sabbanāmā ca dve aggasāvikā, rattaṅkurarukkho bodhi, ‘‘bimbijālo’’tipi vuccati, sarīraṃ panassa asītihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

其后，有名为见法(Dhammadassī)的导师出世。他也有三次声闻集会。第一次有一百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。那时菩萨作帝释天王，以天香、天花及天乐作供养，那位导师也为他授记：“你未来将会成佛。”这位世尊的都城名为皈依(Saraṇa)，父亲是皈依(Saraṇa)王，母亲名为善喜(Sunandā)王后，两位上首弟子是莲华(Paduma)与普萨迭瓦(Phussadeva)，侍者是善眼(Sunetta)，两位上首女弟子是谶摩(Khemā)与一切名(Sabbanāmā)，菩提树是红芽树(Rattaṅkura)，也称为‘影网’(Bimbijāla)，他的身体高达八十肘，寿命十万年。

‘‘Tattheva maṇḍakappamhi, dhammadassī mahāyaso;

Tamandhakāraṃ vidhamitvā, atirocati sadevake’’ti. (bu. vaṃ. 17.1);

于彼曼陀劫(Maṇḍakappa)中，见法(Dhammadassī)佛大名扬；驱散一切诸黑暗，光耀天人世间。

Siddhattho buddho

悉达多佛

Tassa [Pg.50] aparabhāge ito catunavutikappamatthake ekasmiṃ kappe ekova siddhattho nāma sammāsambuddho udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto uggatejo abhiññābalasampanno maṅgalo nāma tāpaso hutvā mahājambuphalaṃ āharitvā tathāgatassa adāsi. Satthā taṃ phalaṃ paribhuñjitvā ‘‘catunavutikappamatthake buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ vebhāraṃ nāma ahosi, pitā jayaseno nāma rājā, mātā suphassā nāma devī, sambalo ca sumitto ca dve aggasāvakā, revato nāmupaṭṭhāko, sīvalā ca surāmā ca dve aggasāvikā, kaṇikārarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

其后，于此第九十四劫，仅有一位名为悉达多(Siddhattha)的正等觉者出现于世。彼佛亦有三次声闻集会：初次集会有百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时，菩萨为一苦行者，名为曼伽罗(Maṅgala)，具大威力与神通力，取来一枚大阎浮果献予如来。导师食此果后，为之授记曰：“于此第九十四劫后，汝将成佛。”彼世尊之都城名为韦婆罗(Vebhāra)，父为胜军(Jayasena)王，母为苏帕萨(Suphassā)王后。商跋罗(Sambala)与须弥多(Sumitta)为二上首弟子；瑞瓦达(Revata)为侍者；西瓦莉(Sīvalā)与苏罗摩(Surāmā)为二上首女弟子。菩提树为迦尼迦罗树(kaṇikāra)，身躯高六十肘，寿十万年。

‘‘Dhammadassissa aparena, siddhattho lokanāyako;

Nihanitvā tamaṃ sabbaṃ, sūriyo abbhuggato yathā’’ti. (bu. vaṃ. 18.1);

见法(Dhammadassī)佛之后，悉达多(Siddhattha)世间导；扫荡一切诸黑暗，犹如旭日之升起。

Tisso buddho

提沙佛

Tassa aparabhāge ito dvānavutikappamatthake tisso phussoti ekasmiṃ kappe dve buddhā nibbattiṃsu. Tissassa bhagavato tayo sāvakasannipātā. Paṭhamasannipāte bhikkhūnaṃ koṭisataṃ ahosi, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto mahābhogo mahāyaso sujāto nāma khattiyo hutvā isipabbajjaṃ pabbajitvā mahiddhikabhāvaṃ patvā ‘‘buddho uppanno’’ti sutvā dibbamandāravapadumapāricchattakapupphāni ādāya catuparisamajjhe gacchantaṃ tathāgataṃ pūjesi, ākāse pupphavitānaṃ akāsi. Sopi naṃ satthā ‘‘ito dvenavutikappamatthake buddho bhavissatī’’ti byākāsi. Tassa bhagavato khemaṃ nāma nagaraṃ ahosi, pitā janasandho nāma khattiyo, mātā padumā nāma devī, brahmadevo ca udayo ca dve aggasāvakā, sumano nāmupaṭṭhāko, phussā ca sudattā ca dve aggasāvikā, asanarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

其后，于此九十二劫前，在同一劫中，有名为提沙(Tisso)与弗沙(Phusso)的两位佛陀出世。提沙世尊有三次声闻集会：初次集会有百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时，菩萨是一位名为善生(Sujāta)的刹帝利，财富丰饶，声名远扬。他行仙人出家，证得大神通后，听闻“有佛出世”，便手持天界的曼陀罗花、莲花与巴瑞恰达树花，供养正在四众中行走的如来，并在空中化作花盖。那位导师也为他授记道：“此人将于九十二劫后成佛。”那位世尊的都城名为翅头城(Khemā)，父亲是名为迦那三达(Janasandha)的刹帝利王，母亲名为莲华(Padumā)。梵天(Brahmadeva)与优陀耶(Udayo)是两位上首弟子；侍者名为须摩那(Sumana)；弗沙(Phussā)与善施(Sudattā)是两位上首女弟子。菩提树是阿萨那树(asana)，佛身高达六十肘，寿命为十万岁。

‘‘Siddhatthassa aparena, asamo appaṭipuggalo;

Anantatejo amitayaso, tisso lokagganāyako’’ti. (bu. vaṃ. 19.1);

悉达多(Siddhattha)佛之后，有提沙(Tisso)佛，祂无与伦比，无人可及；具无量威力，享无量声名，是世间至上的领导者。

Phusso buddho

弗沙佛陀

Tassa [Pg.51] aparabhāge phusso nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paṇṇāsa, tatiye dvattiṃsa. Tadā bodhisatto vijitāvī nāma khattiyo hutvā mahārajjaṃ pahāya satthu santike pabbajitvā tīṇi piṭakāni uggahetvā mahājanassa dhammakathaṃ kathesi, sīlapāramiñca pūresi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato kāsi nāma nagaraṃ ahosi, jayaseno nāma rājā pitā, sirimā nāma mātā, surakkhito ca dhammaseno ca dve aggasāvakā, sabhiyo nāmupaṭṭhāko, cālā ca upacālā ca dve aggasāvikā, āmalakarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, navuti vassasahassāni āyūti.

其后，弗沙（Phussa）导师出世。彼佛亦有三次弟子集会。初次集会有六百万比丘，第二次有五百万，第三次有三百二十万。尔时，菩萨为刹帝利，名胜者（Vijitāvī），舍大王位，于导师座下出家，通晓三藏，为大众说法，圆满戒波罗蜜。彼导师亦授记其将成佛。彼世尊之城名迦尸（Kāsī），父王名胜军（Jayasena），母名西利玛（Sirimā）。苏罗揭多（Surakkhita）与达摩斯那（Dhammasena）为二上首弟子，萨毗亚（Sabhiya）为侍者，迦娜（Cālā）与邬巴嘉娜（Upacālā）为二上首女弟子。菩提树为庵摩罗迦（āmalaka）树，身量高五十八肘，寿九万岁。

‘‘Tattheva maṇḍakappamhi, ahu satthā anuttaro;

Anūpamo asamasamo, phusso lokagganāyako’’ti. (bu. vaṃ. 20.1);

“于彼曼达（Maṇḍa）劫中，有无上导师出世；无可比者，无可等者，弗沙（Phussa），世间之顶导。”

Vipassī buddho

毗婆尸佛

Tassa aparabhāge ito ekanavutikappe vipassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte aṭṭhasaṭṭhi bhikkhusatasahassaṃ ahosi, dutiye ekasatasahassaṃ, tatiye asītisahassāni. Tadā bodhisatto mahiddhiko mahānubhāvo atulo nāma nāgarājā hutvā sattaratanakhacitaṃ sovaṇṇamayaṃ mahāpīṭhaṃ bhagavato adāsi. Sopi naṃ ‘‘ito ekanavutikappe buddho bhavissatī’’ti byākāsi. Tassa bhagavato bandhumatī nāma nagaraṃ ahosi, bandhumā nāma rājā pitā, bandhumatī nāma mātā, khaṇḍo ca tisso ca dve aggasāvakā, asoko nāmupaṭṭhāko, candā ca candamittā ca dve aggasāvikā, pāṭalirukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā sadā satta yojanāni pharitvā aṭṭhāsi, asīti vassasahassāni āyūti.

其后，从此九十一劫，毗婆尸（Vipassī）世尊出世。彼佛亦有三次弟子集会。初次集会有六十八万比丘，第二次有十万，第三次有八万。尔时，菩萨为一龙王，名阿都罗（Atula），具大神通，大威力，以七宝所严饰之黄金大座供养世尊。彼佛亦为之授记：“从此九十一劫后，汝将成佛。”彼世尊之城名班度玛帝（Bandhumatī），父王名班度玛（Bandhumā），母名班度玛帝（Bandhumatī）。堪达（Khaṇḍa）与帝沙（Tissa）为二上首弟子，阿育（Asoka）为侍者，旃陀（Candā）与旃陀蜜多（Candamittā）为二上首女弟子。菩提树为波吒梨（Pāṭali）树，身量高八十肘，身光恒常遍照七由旬，寿八万岁。

‘‘Phussassa ca aparena, sambuddho dvipaduttamo;

Vipassī nāma nāmena, loke uppajji cakkhumā’’ti. (bu. vaṃ. 21.1);

弗沙佛(Phussa)之后，二足尊正觉，毗婆尸(Vipassī)具眼，出兴于世间。

Sikhī buddho

尸弃佛

Tassa [Pg.52] aparabhāge ito ekattiṃsakappe sikhī ca vessabhūcāti dve buddhā ahesuṃ. Sikhissāpi bhagavato tayo sāvakasannipātā. Paṭhamasannipāte bhikkhusatasahassaṃ ahosi, dutiye asītisahassāni, tatiye sattatisahassāni. Tadā bodhisatto arindamo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ pavattetvā sattaratanapaṭimaṇḍitaṃ hatthiratanaṃ datvā hatthippamāṇaṃ katvā kappiyabhaṇḍaṃ adāsi. Sopi naṃ satthā ‘‘ito ekattiṃsakappe buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato aruṇavatī nāma nagaraṃ ahosi, aruṇo nāma khattiyo pitā, pabhāvatī nāma mātā, abhibhū ca sambhavo ca dve aggasāvakā, khemaṅkaro nāmupaṭṭhāko, sakhilā ca padumā ca dve aggasāvikā, puṇḍarīkarukkho bodhi, sarīraṃ sattatihatthubbedhaṃ ahosi, sarīrappabhā yojanattayaṃ pharitvā aṭṭhāsi, sattati vassasahassāni āyūti.

毗婆尸佛之后，从此数起的第三十一劫中，有尸弃佛(Sikhī)与毗舍浮佛(Vessabhū)二位佛陀出世。尸弃世尊亦有三次弟子集会：第一次集会有十万比丘，第二次有八万，第三次有七万。当时，菩萨为一国王，名为阿林达摩(Arindama)，他为以佛陀为首的比丘僧团举行了包含衣物的大布施，供养了以七宝庄严的象宝，并布施了与象宝等值的合宜物品。彼佛亦为他授记道：“从此数起的第三十一劫，你将成佛。”彼世尊的城市名为阿卢那瓦提(Aruṇavatī)，父亲是名为阿卢那(Aruṇa)的刹帝利，母亲名为帕巴瓦提(Pabhāvatī)。两位上首弟子是阿毗菩(Abhibhū)与桑婆瓦(Sambhava)，侍者名为凯曼卡拉(Khemaṅkara)。两位上首女弟子是萨基拉(Sakhilā)与帕杜玛(Padumā)。菩提树是芬陀利树(Puṇḍarīka)，其身高达七十肘，身光遍照三由旬而住，寿命为七万年。

‘‘Vipassissa aparena, sambuddho dvipaduttamo;

Sikhivhayo āsi jino, asamo appaṭipuggalo’’ti. (bu. vaṃ. 22.1);

毗婆尸后出，两足尊正觉；尸弃名胜者，无等亦无双。

Vessabhū buddho

毗舍浮佛

Tassa aparabhāge vessabhū nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte asīti bhikkhusahassāni ahesuṃ, dutiye sattati, tatiye saṭṭhi. Tadā bodhisatto sudassano nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ datvā tassa santike pabbajitvā ācāraguṇasampanno buddharatane cittīkārapītibahulo ahosi. Sopi naṃ bhagavā ‘‘ito ekattiṃsakappe buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato anomaṃ nāma nagaraṃ ahosi, suppatīto nāma rājā pitā, yasavatī nāma mātā, soṇo ca uttaro ca dve aggasāvakā, upasanto nāmupaṭṭhāyo, rāmā ca surāmā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, saṭṭhi vassasahassāni āyūti.

其后，毗舍浮(Vessabhū)导师出世。彼亦有三次弟子集会。初次集会有八万比丘，第二次有七万，第三次有六万。当时，菩萨身为善见(Sudassano)王，向以佛陀为首的比丘僧团，连同衣物作大布施，并于彼处出家，具足威仪德行，于佛宝多怀崇敬与喜悦。彼世尊亦为之授记：“从此后第三十一劫，汝将成佛。”彼世尊之城名阿诺玛(Anoma)，父为善悦(Suppatīto)王，母名耶舍婆提(Yasavatī)。索纳(Soṇa)与郁多罗(Uttara)为二上首弟子，优波扇多(Upasanto)为侍者，罗摩(Rāmā)与须罗摩(Surāmā)为二上首女弟子。菩提树为娑罗树，其身高达六十肘，寿六万岁。

‘‘Tattheva maṇḍakappamhi, asamo appaṭipuggalo;

Vessabhū nāma nāmena, loke uppajji so jino’’ti. (bu. vaṃ. 23.1);

于彼曼陀劫(Maṇḍakappa)中，无等、无匹者，名为毗舍浮(Vessabhū)，彼胜者出兴于世。

Kakusandho buddho

拘留孙佛

Tassa [Pg.53] aparabhāge imasmiṃ kappe cattāro buddhā nibbattā kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavāti. Kakusandhassa bhagavato ekova sāvakasannipāto, tattha cattālīsa bhikkhusahassāni ahesuṃ. Tadā bodhisatto khemo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sapattacīvaraṃ mahādānañceva añjanādibhesajjāni ca datvā satthu dhammadesanaṃ sutvā pabbaji. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Kakusandhassa pana bhagavato khemaṃ nāma nagaraṃ ahosi, aggidatto nāma brāhmaṇo pitā, visākhā nāma brāhmaṇī mātā, vidhuro ca sañjīvo ca dve aggasāvakā, buddhijo nāmupaṭṭhāko, sāmā ca campā ca dve aggasāvikā, mahāsirīsarukkho bodhi, sarīraṃ cattālīsahatthubbedhaṃ ahosi, cattālīsa vassasahassāni āyūti.

在其后，于此贤劫中有四位佛陀出世：拘留孙佛、拘那含牟尼佛、迦叶佛与我们的世尊。世尊拘留孙仅有一次弟子集会，当时有四万比丘。那时，菩萨为差摩(Khema)王，向以佛陀为首的比丘僧团作大布施，供养衣钵及眼药等药品，听闻导师说法后出家。彼导师亦为他授记：“汝未来将成佛。”世尊拘留孙的城市名为差摩城(Khema)，父亲是名为火施(Aggidatta)的婆罗门，母亲是名为毘舍佉(Visākhā)的婆罗门女。毗头罗(Vidhura)与删耆婆(Sañjīva)是两位上首弟子，侍者名为觉生(Buddhija)。萨玛(Sāmā)与瞻波(Campā)是两位上首女弟子，菩提树为大尸利沙树(Mahāsirīsa)。其身高达四十肘，寿命为四万岁。

‘‘Vessabhussa aparena, sambuddho dvipaduttamo;

Kakusandho nāma nāmena, appameyyo durāsado’’ti. (bu. vaṃ. 24.1);

毗舍浮佛之后，正觉两足尊；其名为拘留孙，无量亦难胜。

Koṇāgamano buddho

拘那含牟尼佛

Tassa aparabhāge koṇāgamano nāma satthā udapādi. Tassāpi ekova sāvakasannipāto, tattha tiṃsa bhikkhusahassāni ahesuṃ. Tadā bodhisatto pabbato nāma rājā hutvā amaccagaṇaparivuto satthu santikaṃ gantvā dhammadesanaṃ sutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā mahādānaṃ pavattetvā pattuṇṇacīnapaṭakoseyyakambaladukūlāni ceva suvaṇṇapaṭikañca datvā satthu santike pabbaji. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato sobhavatī nāma nagaraṃ ahosi, yaññadatto nāma brāhmaṇo pitā, uttarā nāma brāhmaṇī mātā, bhiyyaso ca uttaro ca dve aggasāvakā, sotthijo nāmupaṭṭhāko, samuddā ca uttarā ca dve aggasāvikā, udumbararukkho bodhi, sarīraṃ tiṃsahatthubbedhaṃ ahosi, tiṃsa vassasahassāni āyūti.

于其之后，有导师名为拘那含牟尼(Koṇāgamana)出世。彼亦仅有一次弟子集会，其时有三万比丘。当时，菩萨为一名叫波婆多(Pabbata)的国王，在众臣的簇拥下，前往导师之处听闻法教，而后邀请以佛陀为首的比丘僧团，行大布施，供养毛织品、中国绸、丝绸、毛毯、细棉布以及金带，并于导师座下出家。那位导师亦为他授记道：“汝将成佛。”那位世尊的都城名为庄严城(Sobhavatī)，父亲是名为雅那达多的婆罗门，母亲是名为郁多罗(Uttarā)的婆罗门女。其上首弟子为毗耶娑(Bhiyyaso)与郁多罗(Uttaro)二位，侍者名为须提阁(Sotthijo)。其上首女弟子为萨目达(Samuddā)与郁多罗(Uttarā)二位。菩提树为优昙婆罗树(Udumbara)，佛身高达三十肘，寿命为三万年。

‘‘Kakusandhassa aparena, sambuddho dvipaduttamo;

Koṇāgamano nāma jino, lokajeṭṭho narāsabho’’ti. (bu. vaṃ. 25.1);

于拘留孙佛之后，有正等觉者、两足中尊、世间最上、人中之雄，名为拘那含牟尼之胜者出世。

Kassapo buddho

迦叶佛陀

Tassa [Pg.54] aparabhāge kassapo nāma satthā udapādi. Tassāpi ekova sāvakasannipāto, tattha vīsati bhikkhusahassāni ahesuṃ. Tadā bodhisatto jotipālo nāma māṇavo hutvā tiṇṇaṃ vedānaṃ pāragū bhūmiyañceva antalikkhe ca pākaṭo ghaṭikārassa kumbhakārassa mitto ahosi. So tena saddhiṃ satthāraṃ upasaṅkamitvā dhammakathaṃ sutvā pabbajitvā āraddhavīriyo tīṇi piṭakāni uggahetvā vattāvattasampattiyā buddhasāsanaṃ sobhesi. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato jātanagaraṃ bārāṇasī nāma ahosi, brahmadatto nāma brāhmaṇo pitā, dhanavatī nāma brāhmaṇī mātā, tisso ca bhāradvājo ca dve aggasāvakā, sabbamitto nāmupaṭṭhāko, anuḷā ca uruveḷā ca dve aggasāvikā, nigrodharukkho bodhi, sarīraṃ vīsatihatthubbedhaṃ ahosi, vīsati vassasahassāni āyūti.

其后，出现了一位名叫迦叶的导师。他仅有一次弟子集会，当时有两万比丘。那时，菩萨名为光护（Jotipāla），精通三吠陀，在地上和空中都很有名，是陶匠伽提迦罗（Ghaṭikāra）的朋友。他与陶匠一同拜见导师，听闻佛法后出家，勤行精进，学通三藏，以行持圆满庄严佛陀的教法。那位导师也为他授记说：“你将会成佛。”那位世尊的诞生城名叫波罗奈（Bārāṇasī），父亲是梵授（Brahmadatta）婆罗门，母亲是檀那婆提（Dhanavatī）婆罗门女。两位上首弟子是帝须（Tissa）和巴罗多迦（Bhāradvāja），侍者名叫一切友（Sabbamitta），两位上首女弟子是阿奴拉（Anuḷā）和优楼频螺（Uruvelā）。菩提树是尼拘律树，身量高二十肘，寿二万岁。

‘‘Koṇāgamanassa aparena, sambuddho dvipaduttamo;

Kassapo nāma gottena, dhammarājā pabhaṅkaro’’ti. (bu. vaṃ. 26.1);

继拘那含牟尼（Koṇāgamana）后，无上两足尊出世；名为迦叶的法王，光明破暗夜。

Yasmiṃ pana kappe dīpaṅkaradasabalo udapādi, tasmiṃ aññepi tayo buddhā ahesuṃ. Tesaṃ santike bodhisattassa byākaraṇaṃ natthi, tasmā te idha na dassitā. Aṭṭhakathāyaṃ pana taṇhaṅkarato paṭṭhāya sabbepi buddhe dassetuṃ idaṃ vuttaṃ –

在燃灯（Dīpaṅkara）十力者出现的劫中，还有另外三位佛陀出现。菩萨在他们面前没有得到授记，因此此处没有列出他们。但在义注中，为了显示所有佛陀，从渴爱（Taṇhaṅkara）佛开始，如此说：

‘‘Taṇhaṅkaro medhaṅkaro, athopi saraṇaṅkaro;

Dīpaṅkaro ca sambuddho, koṇḍañño dvipaduttamo.

渴爱（Taṇhaṅkara）佛、弥陀（Medhaṅkara）佛，以及皈依（Saraṇaṅkara）佛；燃灯（Dīpaṅkara）正觉者，㤭陈如（Koṇḍañña）佛，两足中尊。

‘‘Maṅgalo ca sumano ca, revato sobhito muni;

Anomadassī padumo, nārado padumuttaro.

吉祥（Maṅgala）佛、善意（Sumana）佛，瑞瓦达（Revata）佛、庄严（Sobhita）牟尼；无上见（Anomadassī）佛、莲华（Paduma）佛，那罗达（Nārada）佛、莲花上（Padumuttara）佛。

‘‘Sumedho ca sujāto ca, piyadassī mahāyaso;

Atthadassī dhammadassī, siddhattho lokanāyako.

善慧（Sumedha）佛、善生（Sujāta）佛，喜见（Piyadassī）佛，具大名声；见义（Atthadassī）佛、见法（Dhammadassī）佛，悉达多（Siddhattha）佛，世间导师。

‘‘Tisso phusso ca sambuddho, vipassī sikhī vessabhū;

Kakusandho koṇāgamano, kassapo cāpi nāyako.

帝须（Tissa）佛、弗沙（Phussa）正觉者，毗婆尸（Vipassī）佛、尸弃（Sikhī）佛、毗舍浮（Vessabhū）佛；拘留孙（Kakusandha）佛、拘那含牟尼（Koṇāgamana）佛，以及迦叶（Kassapa）导师。

‘‘Ete ahesuṃ sambuddhā, vītarāgā samāhitā;

Sataraṃsīva uppannā, mahātamavinodanā;

Jalitvā aggikhandhāva, nibbutā te sasāvakā’’ti.

彼等是正觉者，离贪而心等持；如百道光芒般生起，驱散大黑暗；如火聚般炽燃后，与弟子们一同般涅槃。

Gotamo buddho

乔达摩佛陀

Tattha [Pg.55] amhākaṃ bodhisatto dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike adhikāraṃ karonto kappasatasahassādhikāni cattāri asaṅkhyeyyāni āgato. Kassapassa pana bhagavato orabhāge ṭhapetvā imaṃ sammāsambuddhaṃ añño buddho nāma natthi. Iti dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo pana bodhisatto yenena –

于此，我等菩萨于燃灯佛(Dīpaṅkara)等二十四佛前行愿，历经四阿僧祇又十万劫。于迦叶(Kassapa)世尊之后，除此正等觉者外，实无他佛。如是，菩萨于燃灯佛等二十四佛前得授记后……

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –

得生为人，具足男身，有（阿罗汉）因，得见导师；出家，具足功德，有大行愿，及有欲乐；八法和合，誓愿方成。

Ime aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle katābhinīhārena ‘‘handa buddhakare dhamme, vicināmi ito cito’’ti ussāhaṃ katvā ‘‘vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami’’nti dānapāramitādayo buddhakārakadhammā diṭṭhā, pūrentoyeva yāva vessantarattabhāvo āgami. Āgacchanto ca ye te katābhinīhārānaṃ bodhisattānaṃ ānisaṃsā saṃvaṇṇitā –

具足此八法后，于燃灯佛(Dīpaṅkara)足下立誓，发起精进：“我今当于此彼处，遍求能成佛之法。”寻觅之时，首先得见布施波罗蜜。如是得见布施波罗蜜等成佛之法后，彼即圆满此等诸法，直至韦桑达拉(Vessantara)之生。于轮回中，彼等已立誓愿之菩萨所得功德利益，经中描述为：

‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.

如是，具足一切支分、志求菩提之人，纵经百俱胝劫，于漫长时劫中轮回，亦……

‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca;

Nijjhāmataṇhā khuppipāsā, na honti kālakañjikā.

（彼等）不生于无间地狱(Avīci)，亦不生于世界中间地狱；不为恒渴饿鬼、饥渴饿鬼，亦不为迦罗乾者(Kāḷakañjika)鬼。

‘‘Na honti khuddakā pāṇā, uppajjantāpi duggatiṃ;

Jāyamānā manussesu, jaccandhā na bhavanti te.

纵生恶趣，亦不为微小众生；生于人中，亦非生而为盲者。

‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā;

Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.

无耳根之疾，亦不为喑哑瘫痪者；不堕女身，亦非具二性者或黄门(paṇḍaka)。

‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā;

Muttā ānantarikehi, sabbattha suddhagocarā.

志求菩提之人，决定不为（恶业）所摄；解脱无间业，于一切处行境清净。

‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;

Vasamānāpi saggesu, asaññaṃ nupapajjare.

因见业行，不奉邪见；虽住天界，不生于无想有。

‘‘Suddhāvāsesu devesu, hetu nāma na vijjati;

Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;

Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti.

于净居天中，无有其因；善士心向出离，于诸有不相应；为利世间而行，圆满一切波罗蜜。

Te [Pg.56] ānisaṃse adhigantvāva āgato. Pāramiyo pūrentassa cassa akittibrāhmaṇakāle, saṅkhabrāhmaṇakāle, dhanañcayarājakāle, mahāsudassanarājakāle, mahāgovindakāle, nimimahārājakāle, candakumārakāle, visayhaseṭṭhikāle, sivirājakāle, vessantararājakāleti dānapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sasapaṇḍitajātake –

彼为证得此等功德而来。于其圆满波罗蜜时，如为阿基提婆罗门(Akitti-brāhmaṇa)时、商佉婆罗门(Saṅkha-brāhmaṇa)时、达难阇耶王(Dhanañcaya-rāja)时、大善见王(Mahāsudassana-rāja)时、大果文达(Mahāgovinda)时、尼弥大王(Nimi-mahārāja)时、月王子(Candakumāra)时、毗舍耶富翁(Visayha-seṭṭhi)时、尸毗王(Sivi-rāja)时、韦桑达拉王(Vessantara-rāja)时，其布施波罗蜜圆满之生，数量不可称计。尤其于兔王本生(Sasapaṇḍita-jātaka)中——

‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;

Dānena me samo natthi, esā me dānapāramī’’ti. (cariyā. 1.tassuddāna) –

见有来乞者，我舍弃自身；于布施无与我等同者，此乃我之布施波罗蜜。

Evaṃ attapariccāgaṃ karontassa dānapāramitā paramatthapāramī nāma jātā. Tathā sīlavanāgarājakāle, campeyyanāgarājakāle, bhūridattanāgarājakāle, chaddantanāgarājakāle, jayaddisarājaputtakāle, alīnasattukumārakāleti sīlapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa saṅkhapālajātake –

如是行舍身时，其布施波罗蜜即成胜义波罗蜜。同样，于为尸罗婆龙王(Sīlava-nāgarāja)时、瞻波龙王(Campeyya-nāgarāja)时、布利达多龙王(Bhūridatta-nāgarāja)时、六牙象王(Chaddanta-nāgarāja)时、阇耶迪沙王子(Jayaddisa-rājaputta)时、无倦王子(Alīnasattu-kumāra)时，其戒波罗蜜圆满之生，数量不可称计。尤其于桑喀巴拉本生(Saṅkhapāla-jātaka)中——

‘‘Sūlehi vijjhayantopi, koṭṭiyantopi sattibhi;

Bhojaputte na kuppāmi, esā me sīlapāramī’’ti. (cariyā. 2.91) –

虽为丳所刺，虽为刃所割，于捕我之人，我亦不生瞋；此乃我之戒波罗蜜。

Evaṃ attapariccāgaṃ karontassa sīlapāramitā paramatthapāramī nāma jātā. Tathā somanassakumārakāle, hatthipālakumārakāle, ayogharapaṇḍitakāleti mahārajjaṃ pahāya nekkhammapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa cūḷasutasomajātake –

如是行舍身时，其戒波罗蜜即成胜义波罗蜜。同样，于为须摩那王子(Somanassa-kumāra)时、象护王子(Hatthipāla-kumāra)时、铁室贤者(Ayoghara-paṇḍita)时，舍弃大王国，其出离波罗蜜圆满之生，数量不可称计。尤其于小须陀须摩本生(Cūḷasutasoma-jātaka)中——

‘‘Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ;

Cajato na hoti lagganaṃ, esā me nekkhammapāramī’’ti. –

大王国已在手，我如唾沫般舍弃；舍时无执着，此乃我之出离波罗蜜。

Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramitā paramatthapāramī nāma jātā. Tathā vidhurapaṇḍitakāle, mahāgovindapaṇḍitakāle, kuddālapaṇḍitakāle, arakapaṇḍitakāle, bodhiparibbājakakāle, mahosadhapaṇḍitakāleti paññāpāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sattubhastajātake senakapaṇḍitakāle –

如是，因无执著而舍弃王位出离，其出离波罗蜜(nekkhammapāramī)即成为胜义波罗蜜(paramatthapāramī)。同样，在维杜罗贤者(Vidhurapaṇḍita)时、大果文达贤者(Mahāgovindapaṇḍita)时、掘锄贤者(Kuddālapaṇḍita)时、阿拉咖贤者(Arakapaṇḍita)时、菩提游行者(Bodhiparibbājaka)时、以及大药贤者(Mahosadhapaṇḍita)时，其圆满智慧波罗蜜的诸有，实不可计量。尤其是在箭囊本生(Sattubhastajātaka)为塞纳咖贤者(Senaka)时——

‘‘Paññāya [Pg.57] vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā;

Paññāya me samo natthi, esā me paññāpāramī’’ti. –

“我以智慧审察，令婆罗门解脱于苦；于智慧无与我等同者，此即我之智慧波罗蜜。”

Antobhastagataṃ sappaṃ dassentassa paññāpāramitā paramatthapāramī nāma jātā. Tathā vīriyapāramitādīnampi pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahājanakajātake –

示现囊中之蛇时，其智慧波罗蜜即成为胜义波罗蜜。同样，精进波罗蜜(vīriyapāramī)等所圆满的诸有，亦无有量。尤其是在大迦那咖本生(Mahājanakajātaka)中——

‘‘Atīradassī jalamajjhe, hatā sabbeva mānusā;

Cittassa aññathā natthi, esā me vīriyapāramī’’ti. –

“于水中不见彼岸，所有人都已死亡；我心无有异念，此即我之精进波罗蜜。”

Evaṃ mahāsamuddaṃ tarantassa vīriyapāramitā paramatthapāramī nāma jātā. Khantivādijātake –

如是，于渡越大海时，其精进波罗蜜即成为胜义波罗蜜。于忍辱仙人本生(Khantivādijātaka)中——

‘‘Acetanaṃva koṭṭente, tiṇhena pharasunā mamaṃ;

Kāsirāje na kuppāmi, esā me khantipāramī’’ti. –

“迦尸王以利斧斫我身，犹如斫无情之物；我于彼时心无嗔恚，此即我之忍辱波罗蜜。”

Evaṃ acetanabhāvena viya mahādukkhaṃ adhivāsentassa khantipāramitā paramatthapāramī nāma jātā. Mahāsutasomajātake –

如是，犹如无情之物般忍受巨大痛苦，其忍辱波罗蜜(khantipāramī)即成为胜义波罗蜜。于大须陀须摩本生(Mahāsutasomajātaka)中——

‘‘Saccavācaṃ anurakkhanto, cajitvā mama jīvitaṃ;

Mocesiṃ ekasataṃ khattiye, esā me saccapāramī’’ti. –

“为守护真实语，我舍弃生命，解救了一百位刹帝利；此即我之真实波罗蜜。”

Evaṃ jīvitaṃ cajitvā saccamanurakkhantassa saccapāramitā paramatthapāramī nāma jātā. Mūgapakkhajātake –

如是，舍弃生命而守护真实，其真实波罗蜜(saccapāramī)即成为胜义波罗蜜。于哑口本生(Mūgapakkhajātaka)中——

‘‘Mātāpitā na me dessā, napi dessaṃ mahāyasaṃ;

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vatamadhiṭṭhahi’’nti. (cariyā. 3.65) –

“父母非我所憎，大名声亦非我所憎；然一切智为我挚爱，是故我立此誓言。”

Evaṃ jīvitampi cajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramitā paramatthapāramī nāma jātā. Suvaṇṇasāmajātake –

如是，舍弃生命而受持誓言，其决意波罗蜜(adhiṭṭhānapāramī)即成为胜义波罗蜜。于睒摩本生(Suvaṇṇasāmajātaka)中——

‘‘Na maṃ koci uttasati, napihaṃ bhāyāmi kassaci;

Mettābalenupatthaddho, ramāmi pavane tadā’’ti. (cariyā. 3.113) –

“无人令我心惊恐，我亦不畏惧任何人；我以慈力为依止，那时我在林中安住。”

Evaṃ jīvitampi anoloketvā mettāyantassa mettāpāramitā paramatthapāramī nāma jātā. Lomahaṃsajātake –

如此，不顾生命而修习慈心，其慈波罗蜜(Mettāpāramī)方名为究竟波罗蜜。于《毫毛竖立本生》(Lomahaṃsajātaka)中——

‘‘Susāne [Pg.58] seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ;

Gāmaṇḍalā upāgantvā, rūpaṃ dassentinappaka’’nti. (cariyā. 3.119) –

“我在尸陀林中铺设卧具，以尸骨为枕；村童们前来，展现各种形相。”

Evaṃ gāmadārakesu niṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhaṃ anativattentassa upekkhāpāramitā paramatthapāramī nāma jātā. Ayamettha saṅkhepo. Vitthārato panesa attho cariyāpiṭakato gahetabboti. Evaṃ pāramiyo pūretvā vessantarattabhāve ṭhito –

如此，即使村童以唾弃等，以及花香供养等，令他生起苦乐，他亦不超越平等心，其舍波罗蜜(Upekkhāpāramī)方名为究竟波罗蜜。此乃简要之说。若欲详尽，当从《所行藏》(Cariyāpiṭaka)中取义。如此圆满诸波罗蜜后，他处于韦桑达拉(Vessantara)的生命状态中——

‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) –

“此地本是无情物，不知苦乐；然因我布施之力，它七度震动。”

Evaṃ mahāpathavikampanādīni mahāpuññāni karitvā āyupariyosāne tato cuto tusitabhavane nibbatti. Iti dīpaṅkarapādamūlato paṭṭhāya yāva ayaṃ tusitapure nibbatti, ettakaṃ ṭhānaṃ dūrenidānaṃ nāmāti veditabbaṃ.

如此，行大地震动等广大福德后，寿命终尽，从彼处去世，投生于兜率天。因此，从燃灯佛足下开始，直至投生兜率天，此一范围应知名为远因缘(Dūrenidāna)。

Dūrenidānakathā niṭṭhitā.

远因缘论终。

2. Avidūrenidānakathā

2. 近因缘论

Tusitapure vasanteyeva pana bodhisatte buddhakolāhalaṃ nāma udapādi. Lokasmiñhi tīṇi kolāhalāni mahantāni uppajjanti kappakolāhalaṃ, buddhakolāhalaṃ, cakkavattikolāhalanti. Tattha ‘‘vassasatasahassaccayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti – ‘‘mārisā, ito vassasatasahassaccayena kappuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi sussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍayhissanti vinassissanti, yāva brahmalokā lokavināso bhavissati, mettaṃ mārisā, bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā, bhāvetha, mātaraṃ [Pg.59] upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Idaṃ kappakolāhalaṃ nāma. ‘‘Vassasahassaccayena pana sabbuññubuddho loke uppajjissatī’’ti lokapāladevatā ‘‘ito, mārisā, vassasahassaccayena sabbaññubuddho loke uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ buddhakolāhalaṃ nāma. ‘‘Vassasatassaccayena cakkavattirājā uppajjissatī’’ti devatāyo ‘‘ito mārisā vassasataccayena cakkavattirājā loke uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ cakkavattikolāhalaṃ nāma. Imāni tīṇi kolāhalāni mahantāni honti.

菩萨住于兜率天(Tusitapura)时，便出现了名为“佛陀宣告”之事。世间有三种大宣告出现：劫末宣告、佛陀宣告、转轮王宣告。其中，当“十万年后将发生劫坏”时，名为“世间晓示者”(lokabyūhā)的欲界天人，垂头散发，面带哭容，以手拭泪，身着红衣，化作极为丑怪之相，于人行道上周行宣告：“诸君！从今而后十万年，将发生劫坏，此世界将毁，大洋亦将干涸，此大地与须弥山王亦将被烧毁、毁灭，世界之毁灭将及于梵天界。诸君！当修习慈、悲、喜、舍，当侍奉母亲、父亲，于族中恭敬长者。”此即所谓“劫末宣告”。当“千年之后，一切知佛(sabbaññubuddha)将出现于世”时，护世天人周行宣告：“诸君！从今而后千年，一切知佛将出现于世。”此即所谓“佛陀宣告”。当“百年之后，转轮王(cakkavattirājā)将出现于世”时，诸天人周行宣告：“诸君！从今而后百年，转轮王将出现于世。”此即所谓“转轮王宣告”。此三种为世间之大宣告。

Tesu buddhakolāhalasaddaṃ sutvā sakaladasasahassacakkavāḷadevatā ekato sannipatitvā ‘‘asuko nāma satto buddho bhavissatī’’ti ñatvā taṃ upasaṅkamitvā āyācanti. Āyācamānā ca pubbanimittesu uppannesu āyācanti. Tadā pana sabbāpi tā ekekacakkavāḷe cātumahārājasakkasuyāmasantusitasunimmitavasavattimahābrahmehi saddhiṃ ekacakkavāḷe sannipatitvā tusitabhavane bodhisattassa santikaṃ gantvā ‘‘mārisa, tumhehi dasa pāramiyo pūrentehi na sakkasampattiṃ, na mārabrahmacakkavattisampattiṃ patthentehi pūritā, lokanittharaṇatthāya pana sabbaññutaṃ patthentehi pūritā, so vo dāni kālo, mārisa, buddhattāya, samayo, mārisa, buddhattāyā’’ti yāciṃsu.

听闻佛陀出世的喧传之声后，所有一万个世界的天神们聚集一处，了知“某某有情将成佛”，便前去拜见并祈请。当诸前相出现时，他们亦前来祈请。那时，所有天神与每一世界的四大天王、帝释、苏亚马、兜率天、化乐天、他化自在天及大梵天，于一个世界集会，前往兜率天宫菩萨的住处，祈请道：“尊者，您圆满十波罗蜜，非为希求帝释之成就，亦非为希求魔王、梵天或转轮王之成就，而是为度脱世间、希求一切智而圆满。尊者，如今正是您成佛之时；尊者，正是成佛之机啊！”

Atha mahāsatto devatānaṃ paṭiññaṃ adatvāva kāladīpadesakulajanettiāyuparicchedavasena pañcamahāvilokanaṃ nāma vilokesi. Tattha ‘‘kālo nu kho, akālo nu kho’’ti paṭhamaṃ kālaṃ vilokesi. Tattha vassasatasahassato uddhaṃ vaḍḍhitaāyukālo kālo nāma na hoti. Kasmā? Tadā hi sattānaṃ jātijarāmaraṇāni na paññāyanti. Buddhānañca dhammadesanā tilakkhaṇamuttā nāma natthi. Tesaṃ ‘‘aniccaṃ dukkhaṃ anattā’’ti kathentānaṃ ‘‘kiṃ nāmetaṃ kathentī’’ti neva sotabbaṃ na saddhātabbaṃ maññanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti. Tasmā so akālo. Vassasatato ūnaāyukālopi kālo nāma na hoti. Kasmā? Tadā hi sattā ussannakilesā honti, ussannakilesānañca dinno ovādo [Pg.60] ovādaṭṭhāne na tiṭṭhati, udake daṇḍarāji viya khippaṃ vigacchati. Tasmā sopi akālo. Vassasatasahassato pana paṭṭhāya heṭṭhā, vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma. Tadā ca vassasatāyukālo, atha mahāsatto ‘‘nibbattitabbakālo’’ti kālaṃ passi.

尔时，摩诃萨未允诺诸天，即依时、洲、国、族、母之寿限，行五大观。于此，首先观察时：“是其时耶？非其时耶？”于此，若人寿增至十万岁以上，则非成佛之时。何以故？尔时，有情不了知生、老、病、死。诸佛说法，亦不离于三相。于彼等说“无常、苦、无我”时，彼等思惟：“此说何名？”既不欲闻，亦不信受，是故不得现观。不得现观，教法即非出离道。是故，彼非其时。若人寿减至一百岁以下，亦非成佛之时。何以故？尔时，有情烦恼炽盛。于烦恼炽盛者，所授教诫不住于心，犹如以杖画水，速即消逝。是故，彼亦非其时。然自十万岁以下，及自一百岁以上，方为成佛之时。当时人寿为一百岁，于是摩诃萨观见：“此乃当生之时。”

Tato dīpaṃ vilokento saparivāre cattāro dīpe oloketvā ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantī’’ti dīpaṃ passi.

其后，于观察洲时，遍览四大洲及其附属岛屿后，观见：“诸佛不出于三洲，唯出于瞻部洲(Jambudīpa)。”遂确定其洲。

Tato ‘‘jambudīpo nāma mahā, dasayojanasahassaparimāṇo, katarasmiṃ nu kho padese buddhā nibbattantī’’ti okāsaṃ vilokento majjhimadesaṃ passi. Majjhimadeso nāma ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe. Puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. Uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe’’ti evaṃ vinaye (mahāva. 259) vutto padeso. So āyāmato tīṇi yojanasatāni, vitthārato aḍḍhateyyāni, parikkhepato nava yojanasatānīti etasmiṃ padese buddhā, paccekabuddhā, aggasāvakā, asīti mahāsāvakā, cakkavattirājāno, aññe ca mahesakkhā khattiyabrāhmaṇagahapatimahāsālā uppajjanti. Idañcettha kapilavatthu nāma nagaraṃ, tattha mayā nibbattitabbanti niṭṭhaṃ agamāsi.

于是他思惟：“名为瞻部洲(Jambudīpa)的大地，广达一万由旬，诸佛究竟于何处出生？”当他遍观处所时，见到了中土(Majjhimadesa)。所谓中土，即是《律藏》(Vinaya, Mahāvagga 259)中所说的区域：“东方有名为伽曾伽罗(Gajaṅgala)的市镇，其外有大沙罗(Mahāsālā)，再往外是边地，向内是中土。东南方有名为萨罗婆提(Sallavatī)的河流，其外是边地，向内是中土。南方有名为色多迦尼迦(Setakaṇṇika)的市镇，其外是边地，向内是中土。西方有名为图那(Thūṇa)的婆罗门村，其外是边地，向内是中土。北方有名为优尸罗陀阇(Usīraddhajo)的山，其外是边地，向内是中土。”此区域长三百由旬，宽二百五十由旬，周长九百由旬。诸佛、辟支佛、上首弟子、八十大声闻、转轮王以及其他有大势力的刹帝利、婆罗门、居士大富长者皆出生于此。“而在此处，有一座名为迦毗罗卫(Kapilavatthu)的城市，我当出生于彼处。”他作此决定。

Tato kulaṃ vilokento ‘‘buddhā nāma vessakule vā suddakule vā na nibbattanti. Lokasammate pana khattiyakule vā brāhmaṇakule vāti dvīsuyeva kulesu nibbattanti. Idāni ca khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi. Suddhodano nāma rājā me pitā bhavissatī’’ti kulaṃ passi.

其后，他观察家族：“诸佛不生于吠舍(Vessa)种姓或首陀罗(Sudda)种姓，只生于世间公认的刹帝利(Khattiya)种姓或婆罗门(Brāhmaṇa)种姓此二种姓中。如今刹帝利种姓为世间所公认，我当生于彼处。净饭(Suddhodana)王将为我父。”他如此看定了家族。

Tato [Pg.61] mātaraṃ vilokento ‘‘buddhamātā nāma lolā surādhuttā na hoti, kappasatasahassaṃ pana pūritapāramī jātito paṭṭhāya akhaṇḍapañcasīlāyeva hoti. Ayañca mahāmāyā nāma devī edisī, ayaṃ me mātā bhavissati. Kittakaṃ panassā āyūti dasannaṃ māsānaṃ upari satta divasānī’’ti passi.

其后，当观察母亲时，他见到：“佛母者，非为轻浮嗜酒(lolā surādhuttā)之人，而是圆满十万劫波罗蜜，自出生以来即持守无缺五戒(pañcasīla)者。这位名为摩诃摩耶(Mahāmāyā)的天女正是如此，她将是我的母亲。那么，她的寿命还剩多少呢？尚余十个月又七天。”

Iti imaṃ pañcamahāvilokanaṃ viloketvā ‘‘kālo me, mārisā, buddhabhāvāyā’’ti devatānaṃ saṅgahaṃ karonto paṭiññaṃ datvā ‘‘gacchatha, tumhe’’ti tā devatā uyyojetvā tusitadevatāhi parivuto tusitapure nandanavanaṃ pāvisi. Sabbadevalokesu hi nandanavanaṃ atthiyeva. Tattha naṃ devatā ‘‘ito cuto sugatiṃ gaccha, ito cuto sugatiṃ gacchā’’ti pubbe katakusalakammokāsaṃ sārayamānā vicaranti. So evaṃ devatāhi kusalaṃ sārayamānāhi parivuto tattha vicarantoyeva cavitvā mahāmāyāya deviyā kucchismiṃ paṭisandhiṃ gaṇhi.

如是作此五大观察(pañcamahāvilokana)后，菩萨心念：“诸位(mārisa)，我成佛之时已至。”为摄受诸天而予以承诺后，他遣散诸天说：“你们去吧！”随后，他在兜率天(Tusita)天众的围绕下，进入兜率天的欢喜园(Nandanavana)。须知一切天界皆有欢喜园。在那里，诸天行走时，不断提醒他往昔所造的善业：“从此死后，往生善趣(sugati)！从此死后，往生善趣！”他就在诸天如此提醒其善业的围绕下，于园中行走时，从兜率天逝去，于摩诃摩耶(Mahāmāyā)天女的腹中结生。

Tassa āvibhāvatthaṃ ayaṃ anupubbikathā – tadā kira kapilavatthunagare āsāḷhinakkhattaṃ saṅghuṭṭhaṃ ahosi, mahājano nakkhattaṃ kīḷati. Mahāmāyāpi devī pure puṇṇamāya sattamadivasato paṭṭhāya vigatasurāpānaṃ mālāgandhavibhūtisampannaṃ nakkhattakīḷaṃ anubhavamānā sattame divase pātova uṭṭhāya gandhodakena nhāyitvā cattāri satasahassāni vissajjetvā mahādānaṃ datvā sabbālaṅkāravibhūsitā varabhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya alaṅkatapaṭiyattaṃ sirigabbhaṃ pavisitvā sirisayane nipannā niddaṃ okkamamānā imaṃ supinaṃ addasa – cattāro kira naṃ mahārājāno sayaneneva saddhiṃ ukkhipitvā himavantaṃ netvā saṭṭhiyojanike manosilātale sattayojanikassa mahāsālarukkhassa heṭṭhā ṭhapetvā ekamantaṃ aṭṭhaṃsu. Atha nesaṃ deviyo āgantvā deviṃ anotattadahaṃ netvā manussamalaharaṇatthaṃ nhāpetvā dibbavatthaṃ nivāsāpetvā gandhehi vilimpāpetvā dibbapupphāni piḷandhāpetvā tato avidūre eko rajatapabbato atthi, tassa anto kanakavimānaṃ atthi, tattha pācīnasīsakaṃ dibbasayanaṃ paññāpetvā nipajjāpesuṃ. Atha bodhisatto setavaravāraṇo hutvā tato avidūre eko suvaṇṇapabbato atthi, tattha vicaritvā tato oruyha rajatapabbataṃ abhiruhitvā uttaradisato āgamma rajatadāmavaṇṇāya soṇḍāya setapadumaṃ gahetvā koñcanādaṃ naditvā kanakavimānaṃ [Pg.62] pavisitvā mātusayanaṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇapassaṃ phāletvā kucchiṃ paviṭṭhasadiso ahosīti. Evaṃ uttarāsāḷhanakkhattena paṭisandhiṃ gaṇhi.

为明此事，有如是次第之说：据说，当时在迦毗罗卫(Kapilavatthu)城，宣告举行萨哈(āsāḷhi)月节，大众欢庆此节。摩诃摩耶(Mahāmāyā)天后亦于满月前七日开始，远离饮酒，具足花鬘、涂香等庄严，享受节庆之乐。至第七日，清晨即起，以香汤沐浴，散四十万财，行大布施，以一切庄严具庄严其身，享用殊胜美食，受持布萨(uposatha)诸支分后，进入装饰整备之吉祥殿，卧于吉祥床。入睡时，得如是之梦：据说，四大天王将其连同卧床一同举起，带至雪山(Himavanta)，置于六十由旬(yojana)之雄黄石(manosilā)台上，于一株七由旬之大娑罗树(sālarukkha)下，立于一旁。其后，彼等之天后前来，将天后带至阿耨达池(Anotatta)，为除人垢而令其沐浴，令着天衣，令涂众香，令饰天花。离彼不远处有一银山(rajatapabbata)，其内有一金宫(kanakavimāna)。于彼处铺设头朝东方之天床，令其卧下。其时，菩萨化为一头殊胜白象(setavaravāraṇa)，于离彼不远处之一金山(suvaṇṇapabbata)上漫步，自彼处下山，登上银山，从北面而来，以色如银索之鼻，执一白莲，发出一声鸣叫，进入金宫，右绕其母之床三匝，破开右胁，如入其腹中。如是，于北萨哈(Uttarāsāḷha)月星宿时，菩萨入胎。

Punadivase pabuddhā devī taṃ supinaṃ rañño ārocesi. Rājā catusaṭṭhimatte brāhmaṇapāmokkhe pakkosāpetvā gomayaharitūpalittāya lājādīhi katamaṅgalasakkārāya bhūmiyā mahārahāni āsanāni paññāpetvā tattha nisinnānaṃ brāhmaṇānaṃ sappimadhusakkharābhisaṅkhatassa varapāyāsassa suvaṇṇarajatapātiyo pūretvā suvaṇṇarajatapātīhiyeva paṭikujjitvā adāsi, aññehi ca ahatavatthakapilagāvidānādīhi te santappesi. Atha nesaṃ sabbakāmehi santappitānaṃ brāhmaṇānaṃ supinaṃ ārocāpetvā ‘‘kiṃ bhavissatī’’ti pucchi. Brāhmaṇā āhaṃsu – ‘‘mā cintayi, mahārāja, deviyā te kucchimhi gabbho patiṭṭhito, so ca kho purisagabbho, na itthigabbho, putto te bhavissati, so sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī. Sace agārā nikkhamma pabbajissati, buddho bhavissati loke vivaṭacchado’’ti.

次日，王后醒来后将此梦禀告国王。国王召集了六十四位为首的婆罗门(brāhmaṇapāmokkha)，在以鲜牛粪涂抹、用炒米等作吉祥供养的地面上，铺设贵重之座，让婆罗门们坐于其上。国王以金银钵盛满用酥油、蜂蜜、糖调制的上等乳粥，再以金银钵盖上，布施给他们，并以新衣、黄牛等其他布施使他们满足。然后，待这些婆罗门们享尽一切欲乐供养后，国王将梦境告知他们，问道：“将会如何？”婆罗门们答道：“大王，请勿忧虑！王后腹中已怀有身孕，且是男胎，非是女胎，您将得一王子。他若在家，将成为转轮王(cakkavattī)；若离家出家，将成为世间揭开覆盖的佛陀(vivaṭacchado)。”

Bodhisattassa pana mātukucchimhi paṭisandhiggahaṇakkhaṇeyeva ekappahāreneva sakaladasasahassī lokadhātu saṅkampi sampakampi sampavedhi. Dvattiṃsa pubbanimittāni pāturahesuṃ – dasasu cakkavāḷasahassesu appamāṇo obhāso phari. Tassa taṃ siriṃ daṭṭhukāmā viya andhā cakkhūni paṭilabhiṃsu, badhirā saddaṃ suṇiṃsu, mūgā samālapiṃsu, khujjā ujugattā ahesuṃ, paṅgulā padasā gamanaṃ paṭilabhiṃsu, bandhanagatā sabbasattā andubandhanādīhi mucciṃsu, sabbanirayesu aggī nibbāyiṃsu, pettivisayesu khuppipāsā vūpasamiṃsu, tiracchānānaṃ bhayaṃ nāhosi, sabbasattānaṃ rogo vūpasami, sabbasattā piyaṃvadā ahesuṃ, madhurenākārena assā hasiṃsu, vāraṇā gajjiṃsu, sabbatūriyāni sakaṃ sakaṃ ninnādaṃ muñciṃsu, aghaṭṭitāniyeva manussānaṃ hatthūpagādīni ābharaṇāni viraviṃsu, sabbā disā vippasannā ahesuṃ, sattānaṃ sukhaṃ uppādayamāno mudusītalo vāto vāyi, akālamegho vassi, pathavitopi udakaṃ ubbhijjitvā vissandi, pakkhino ākāsagamanaṃ vijahiṃsu, nadiyo asandamānā aṭṭhaṃsu, mahāsamuddo madhurodako ahosi, sabbatthakameva pañcavaṇṇehi padumehi [Pg.63] sañchannatalo ahosi, thalajajalajādīni sabbapupphāni pupphiṃsu, rukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhāpadumāni, latāsu latāpadumāni pupphiṃsu, ghanasilātalāni bhinditvā uparūpari satapattāni hutvā daṇḍapadumāni nāma nikkhamiṃsu, ākāse olambakapadumāni nāma nibbattiṃsu, samantato pupphavassāni vassiṃsu. Ākāse dibbatūriyāni vajjiṃsu, sakaladasasahassī lokadhātu vaṭṭetvā vissaṭṭhamālāguḷo viya, uppīḷetvā baddhamālākalāpo viya, alaṅkatapaṭiyattamālāsanaṃ viya ca ekamālāmālinī vipphurantavāḷabījanī pupphadhūpagandhaparivāsitā paramasobhaggappattā ahosi.

菩萨于母胎中受胎之刹那，整个一万世界立即震动、摇撼、震撼。三十二种瑞相出现——于一万轮围世界中，无量光明普照。盲者犹如欲见彼光辉，重获视力；聋者听闻声音；哑者能言；驼背者身躯挺直；跛足者能以足行走；一切被缚众生，皆从枷锁镣铐等束缚中解脱；一切地狱之火皆熄灭；饿鬼界之饥渴皆平息；畜生无有恐惧；一切众生之病皆平息；一切众生皆出爱语；马匹发出悦耳的嘶鸣；大象长鸣；一切乐器皆自行发出各自的声响；人们手上未被敲击的饰物也自行鸣响；一切方向皆清净明朗；能令众生安乐的柔和凉风吹拂；非时之云降下雨水；大地亦涌出水来流淌；飞鸟停止空中飞行；河流静止不流；大海之水变为甘甜；一切处皆被五色莲花覆盖；陆生、水生等一切花朵皆开放；树干上生出干莲，树枝上生出枝莲，藤蔓上生出蔓莲；坚硬的岩石地面也为之迸裂，层层叠叠地生出百瓣的茎莲(daṇḍapadumāni)；天空中出现悬垂之莲(olambakapadumāni)；四面八方皆降花雨。天空中奏响天乐，整个一万世界，犹如一个旋转散开的花球，犹如一束精心结扎的花环，又犹如一个装饰妥当的花座；它宛如戴上了一串花环，摇曳着拂尘(vāḷabījanī)，遍满花香、熏香与妙香，达到了无上的庄严与华美。

Evaṃ gahitapaṭisandhikassa bodhisattassa paṭisandhiggahaṇakālato paṭṭhāya bodhisattassa ceva bodhisattamātuyā ca upaddavanivāraṇatthaṃ khaggahatthā cattāro devaputtā ārakkhaṃ gaṇhiṃsu. Bodhisattassa mātuyā purisesu rāgacittaṃ nuppajji, lābhaggayasaggappattā ca ahosi sukhinī akilantakāyā. Bodhisattañca antokucchigataṃ vippasanne maṇiratane āvutapaṇḍusuttaṃ viya passati. Yasmā ca bodhisattena vasitakucchi nāma cetiyagabbhasadisā hoti, na sakkā aññena sattena āvasituṃ vā paribhuñjituṃ vā, tasmā bodhisattamātā sattāhajāte bodhisatte kālaṃ katvā tusitapure nibbatti. Yathā ca aññā itthiyo dasamāse appatvāpi atikkamitvāpi nisinnāpi nipannāpi vijāyanti, na evaṃ bodhisattamātā. Sā pana bodhisattaṃ dasamāse kucchinā pariharitvā ṭhitāva vijāyati. Ayaṃ bodhisattamātudhammatā.

菩萨如此受胎后，从受胎之时起，为防止菩萨与菩萨之母遭受灾患，有四位手持利剑的天子前来守护。菩萨之母对男子不生贪欲之心，她获得了极大利益与名声，身体安乐，无有疲劳。她看见在子宫内的菩萨，犹如穿过清澈宝珠的黄线。又因菩萨所住之胎犹如塔庙圣殿，不能为其他有情所居住或使用，是故菩萨之母于菩萨出生七日后便命终，往生于兜率天(Tusita)。其他女人或未满十月，或超过十月，或坐或卧而生产，菩萨之母并非如此。她怀胎满足十月后，是站立着生产的。此乃菩萨之母的常法。

Mahāmāyāpi devī pattena telaṃ viya dasamāse kucchinā bodhisattaṃ pariharitvā paripuṇṇagabbhā ñātigharaṃ gantukāmā suddhodanamahārājassa ārocesi – ‘‘icchāmahaṃ, deva, kulasantakaṃ devadahanagaraṃ gantu’’nti. Rājā ‘‘sādhū’’ti sampaṭicchitvā kapilavatthuto yāva devadahanagarā maggaṃ samaṃ kāretvā kadalipuṇṇaghaṭadhajapaṭākādīhi alaṅkārehi alaṅkārāpetvā deviṃ sovaṇṇasivikāya nisīdāpetvā amaccasahassena ukkhipāpetvā mahantena parivārena pesesi. Dvinnaṃ pana nagarānaṃ antare ubhayanagaravāsīnampi lumbinīvanaṃ nāma maṅgalasālavanaṃ atthi. Tasmiṃ samaye mūlato paṭṭhāya yāva aggasākhā sabbaṃ ekapāliphullaṃ ahosi, sākhantarehi [Pg.64] ceva pupphantarehi ca pañcavaṇṇā bhamaragaṇā nānappakārā ca sakuṇasaṅghā madhurassarena vikūjantā vicaranti. Sakalaṃ lumbinīvanaṃ cittalatāvanasadisaṃ, mahānubhāvassa rañño susajjitaāpānamaṇḍalaṃ viya ahosi. Deviyā taṃ disvā sālavane kīḷitukāmatā udapādi. Amaccā deviṃ gahetvā sālavanaṃ pavisiṃsu. Sā maṅgalasālamūlaṃ upagantvā sālasākhaṃ gaṇhitukāmā ahosi, sālasākhā suseditavettaggaṃ viya oṇamitvā deviyā hatthasamīpaṃ upagañchi. Sā hatthaṃ pasāretvā sākhaṃ aggahesi. Tāvadeva ca deviyā kammajavātā caliṃsu, athassā sāṇiṃ parikkhipāpetvā mahājano paṭikkami, sālasākhaṃ gahetvā tiṭṭhamānāya eva cassā gabbhavuṭṭhānaṃ ahosi. Taṅkhaṇaññeva cattāro visuddhacittā mahābrahmāno suvaṇṇajālaṃ ādāya sampattā. Te tena suvaṇṇajālena bodhisattaṃ sampaṭicchitvā mātu purato ṭhatvā ‘‘attamanā, devi, hohi, mahesakkho te putto uppanno’’ti āhaṃsu.

摩耶王后亦如护满油之钵，小心翼翼地怀菩萨十月。孕期圆满时，她想回亲族之家，便向净饭大王禀告：“大王，我欲前往我宗族所在的提婆达诃城。”大王应允“善哉”后，即命人从迦毗罗卫(Kapilavatthu)至提婆达诃城之间修筑平坦道路，以蕉树、满瓶、旌旗、幡盖等庄严之物装饰，让王后乘坐黄金轿辇，由千名大臣护卫，率领盛大队伍出发。两城之间，有一处名为蓝毗尼(Lumbinī)的吉祥娑罗林，为两城居民所共有。其时，林中所有树木从根至梢，皆一时花开。枝叶花蕊之间，五色蜂群与各类鸟群，鸣声悦耳，四处飞翔。整座蓝毗尼园宛如天界之彩蔓园(Cittalatāvana)，又似大威德王精心布置之欢宴之处。王后见此美景，顿生于娑罗林中游赏之心。大臣们便陪同王后进入娑罗林。她走近一棵吉祥娑罗树下，意欲攀执其枝。娑罗树枝犹如柔顺的藤条尖端，自行弯曲，垂至王后手中。她伸手握住树枝。就在那时，王后的产风催动。于是众人为她围上帷幔，然后退避。王后站立执枝之时，菩萨即从母胎中降生。即于彼时，四位心净之大梵天王手持金网前来。他们以金网承接菩萨，立于母亲面前说道：“王后，请您欢喜！您所诞下的乃是具大威德之子。”

Yathā pana aññe sattā mātukucchito nikkhamantā paṭikūlena asucinā makkhitā nikkhamanti, na evaṃ bodhisatto. So pana dhammāsanato otaranto dhammakathiko viya, nisseṇito otaranto puriso viya ca dve hatthe dve ca pāde pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhito suddho visado kāsikavatthe nikkhittamaṇiratanaṃ viya jotento mātukucchito nikkhami. Evaṃ santepi bodhisattassa ca bodhisattamātuyā ca sakkāratthaṃ ākāsato dve udakadhārā nikkhamitvā bodhisattassa ca bodhisattamātuyā ca sarīre utuṃ gāhāpesuṃ.

又，其他有情从母胎出时，为可厌之不净所染，菩萨则不然。彼犹如说法师从法座而下，亦如人从梯而下，伸展双手双足而立，从母胎出时，未为任何母胎所生之不净所染，清净明洁，犹如置于迦尸（Kāsika）布上之摩尼宝珠，光耀焕发。虽复如是，为供养菩萨与菩萨之母故，空中现出二道水流，为菩萨与菩萨之母沐浴净身。

Atha naṃ suvaṇṇajālena paṭiggahetvā ṭhitānaṃ brahmānaṃ hatthato cattāro mahārājāno maṅgalasammatāya sukhasamphassāya ajinappaveṇiyā gaṇhiṃsu, tesaṃ hatthato manussā dukūlacumbaṭakena gaṇhiṃsu, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhāya puratthimadisaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa, idha tumhehi sadiso añño natthi, kutettha uttaritaro’’ti āhaṃsu. Evaṃ catasso disā[Pg.65], catasso anudisā ca heṭṭhā, uparīti dasapi disā anuviloketvā attanā sadisaṃ kañci adisvā ‘‘ayaṃ uttarādisā’’ti sattapadavītihārena agamāsi mahābrahmunā setacchattaṃ dhārayamānena, suyāmena vāḷabījaniṃ, aññāhi ca devatāhi sesarājakakudhabhaṇḍahatthāhi anugammamāno. Tato sattamapade ṭhito ‘‘aggohamasmi lokassā’’tiādikaṃ āsabhiṃ vācaṃ nicchārento sīhanādaṃ nadi.

尔时，四大天王从手持金网而立的诸梵天手中，以吉祥、触感舒适之羚羊皮垫接过了菩萨。人们复从四大天王手中，以细棉布垫接过。菩萨从人们手中解脱，立于大地上，环顾东方，无数千世界犹如一庭。彼处天人以香、花等供养，言：“大士（mahāpurisa），于此，无有与您等同者，何况有更超胜者？”如是遍观四方、四维、下方及上方此十方，不见有与己等同者，遂朝北方，行七步。时，大梵天持白伞，苏亚马（suyāma）持拂尘，其他天神手持其余王室仪仗，随行于后。尔后，立于第七步上，作狮子吼，说此无畏之语：“我为世间最上者……”云云。

Bodhisatto hi tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi mahosadhattabhāve, vessantarattabhāve, imasmiṃ attabhāve cāti. Mahosadhattabhāve kirassa mātukucchito nikkhamantasseva sakko devarājā āgantvā candanasāraṃ hatthe ṭhapetvā gato. So taṃ muṭṭhiyaṃ katvāva nikkhanto. Atha naṃ mātā ‘‘tāta, kiṃ gahetvā āgatosī’’ti pucchi. ‘‘Osadhaṃ, ammā’’ti. Iti osadhaṃ gahetvā āgatattā ‘‘osadhadārako’’tvevassa nāmaṃ akaṃsu. Taṃ osadhaṃ gahetvā cāṭiyaṃ pakkhipiṃsu, āgatāgatānaṃ andhabadhirādīnaṃ tadeva sabbarogavūpasamāya bhesajjaṃ ahosi. Tato ‘‘mahantaṃ idaṃ osadhaṃ, mahantaṃ idaṃ osadha’’nti uppannavacanaṃ upādāya ‘‘mahosadho’’tvevassa nāmaṃ jātaṃ. Vessantarattabhāve pana mātukucchito nikkhamanto dakkhiṇahatthaṃ pasāretvāva ‘‘atthi nu kho, amma, kiñci gehasmiṃ, dānaṃ dassāmī’’ti vadanto nikkhami. Athassa mātā ‘‘sadhane kule nibbattosi, tātā’’ti puttassa hatthaṃ attano hatthatale katvā sahassatthavikaṃ ṭhapāpesi. Imasmiṃ pana attabhāve imaṃ sīhanādaṃ nadīti evaṃ bodhisatto tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi. Yathā ca paṭisandhiggahaṇakkhaṇe tathā jātikkhaṇepissa dvattiṃsa pubbanimittāni pāturahesuṃ. Yasmiṃ pana samaye amhākaṃ bodhisatto lumbinīvane jāto, tasmiṃyeva samaye rāhulamātādevī, ānandatthero,channo amacco, kāḷudāyī amacco, kaṇḍako assarājā, mahābodhirukkho, catasso nidhikumbhiyo ca jātā. Tattha ekā nidhikumbhī gāvutappamāṇā, ekā aḍḍhayojanappamāṇā, ekā tigāvutappamāṇā, ekā yojanappamāṇā. Gambhīrato pathavīpariyantā eva ahosīti. Ime satta sahajātā nāma.

菩萨实于三世中，一从母胎出生便能说话：在大药(Mahosadha)那一世、韦桑达拉(Vessantara)那一世，以及此世。据说，在大药那一世，他刚从母胎出生时，天帝释(Sakko devarājā)前来，将旃檀木心放在他手中后便离去。他握着它出生。于是母亲问他：“孩子，你拿着什么来的？”“母亲，是药。”因他拿着药而来，人们便为他取名为“药童(Osadhadāraka)”。他们将那药取来放在罐中，对于前来的盲者、聋者等人，那药成了平息一切疾病的良药。由此，依据“此药甚大，此药甚大”这句话，他便得名为“大药(Mahosadha)”。而在韦桑达拉那一世，他从母胎出生时，伸出右手说道：“母亲，家中可有什么东西？我将要布施。”他便这样说着出生了。于是他的母亲说：“孩子，你生在富贵之家。”她将儿子的手放在自己的手掌上，让人放上一个千金钱袋。在此世，他则发出了这样的狮子吼。就这样，菩萨在这三世中，都是一从母胎出生便能说话。并且，如同在入胎那一刻，在他出生那一刻，也出现了三十二种前兆。当我们的菩萨在蓝毗尼(Lumbinī)园出生时，罗睺罗(Rāhula)的母亲王妃、阿难(Ānanda)长老、车匿(Channa)大臣、黑优陀夷(Kāḷudāyī)大臣、犍陟(Kaṇṭhaka)马王、大菩提树以及四个宝藏罐也同时出生。其中，一个宝藏罐有一伽浮多(gāvuta)大，一个有半由旬(yojana)大，一个有三伽浮多大，一个有一由旬大。其深度则直达地之边际。这七者被称为“同生者”。

Ubhayanagaravāsino [Pg.66] bodhisattaṃ gahetvā kapilavatthunagarameva agamaṃsu. Taṃ divasaṃyeva ca ‘‘kapilavatthunagare suddhodanamahārājassa putto jāto, ayaṃ kumāro bodhimūle nisīditvā buddho bhavissatī’’ti tāvatiṃsabhavane haṭṭhatuṭṭhā devasaṅghā celukkhepādīni pavattentā kīḷiṃsu. Tasmiṃ samaye suddhodanamahārājassa kulūpako aṭṭhasamāpattilābhī kāladevalo nāma tāpaso bhattakiccaṃ katvā divāvihāratthāya tāvatiṃsabhavanaṃ gantvā tattha divāvihāraṃ nisinno tā devatā tathā kīḷamānā disvā ‘‘kiṃ kāraṇā tumhe evaṃ tuṭṭhamānasā kīḷatha, mayhampetaṃ kāraṇaṃ kathethā’’ti pucchi. Devatā āhaṃsu – ‘‘mārisa, suddhodanamahārājassa putto jāto, so bodhimaṇḍe nisīditvā buddho hutvā dhammacakkaṃ pavattessati, ‘tassa anantaṃ buddhalīḷaṃ daṭṭhuṃ, dhammañca sotuṃ lacchāmā’ti iminā kāraṇena tuṭṭhāmhā’’ti. Tāpaso tāsaṃ vacanaṃ sutvā khippaṃ devalokato oruyha rājanivesanaṃ pavisitvā paññattāsane nisinno ‘‘putto kira te, mahārāja, jāto, passissāmi na’’nti āha. Rājā alaṅkatapaṭiyattaṃ kumāraṃ āharāpetvā tāpasaṃ vandāpetuṃ abhihari. Bodhisattassa pādā parivattitvā tāpasassa jaṭāsu patiṭṭhahiṃsu. Bodhisattassa hi tenattabhāvena vanditabbayuttako nāma añño natthi. Sace hi ajānantā bodhisattassa sīsaṃ tāpasassa pādamūle ṭhapeyyuṃ, sattadhā tassa muddhā phaleyya. Tāpaso ‘‘na me attānaṃ nāsetuṃ yutta’’nti uṭṭhāyāsanā bodhisattassa añjaliṃ paggahesi. Rājā taṃ acchariyaṃ disvā attano puttaṃ vandi.

两城居民遂迎菩萨，仅往迦毗罗卫城。当日，于三十三天(Tāvatiṃsabhavana)中，天众欢喜踊跃，挥舞天衣等而嬉戏，言：“净饭大王之子已于迦毗罗卫城诞生，此童子将于菩提树下成佛。”尔时，净饭大王有一位亲近王家、名为迦罗提婆(Kāḷadevala)的苦行者，已得八等至。彼用斋已，为日间住，前往三十三天。于彼处坐而日住时，见诸天神如是嬉戏，遂问曰：“诸君何故如此欢喜嬉戏？亦请告我其故。”诸天神言：“贤友，净饭大王之子已诞生。彼将于菩提道场(bodhimaṇḍa)成佛，转动法轮。我等将得见其无量佛陀威仪，得闻正法，缘此而喜。”苦行者闻彼等之言，疾从天界下，入王宫，坐于已设之座，言：“大王，闻说王子已诞生，我欲见之。”王命人将严饰一新之童子带来，欲令其礼拜苦行者。然菩萨之双足旋转，住于苦行者之发髻上。于此生中，实无有他人应受菩萨礼拜者。若有无知者，置菩萨之首于苦行者足下，彼之头颅当七分而裂。苦行者思：“我不应自取毁灭。”遂从座起，向菩萨合掌。王见此奇事，亦礼拜其子。

Tāpaso atīte cattālīsa kappe, anāgate cattālīsāti asīti kappe anussarati. Bodhisattassa lakkhaṇasampattiṃ disvā ‘‘bhavissati nu kho buddho, udāhu no’’ti āvajjetvā upadhārento ‘‘nissaṃsayena buddho bhavissatī’’ti ñatvā ‘‘acchariyapuriso aya’’nti sitaṃ akāsi. Tato ‘‘ahaṃ imaṃ acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ labhissāmi nu kho, no’’ti upadhārento ‘‘na labhissāmi, antarāyeva kālaṃ katvā buddhasatenapi buddhasahassenapi gantvā bodhetuṃ asakkuṇeyye arūpabhave nibbattissāmī’’ti disvā ‘‘evarūpaṃ nāma acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, mahatī vata me jāni bhavissatī’’ti parodi.

彼苦行者能忆念过去四十劫与未来四十劫，共八十劫。他看见菩萨相好圆满，思惟“他究竟会成佛，还是不成佛？”后，审察而了知“他必成正觉”，心想“此乃奇人”，便微笑了。其后，他审察“我能否得见此奇人成佛？”，继而见到：“我将不得见，会在此（菩萨成佛）前命终，投生于无色界，纵有百佛千佛前往，亦不能令我觉悟。”见此，他便悲泣道：“我将不得见如此奇人成佛，这真是我的巨大损失啊！”

Manussā [Pg.67] disvā ‘‘amhākaṃ ayyo idāneva hasitvā puna paroditvā patiṭṭhito, kiṃ nu kho, bhante, amhākaṃ ayyaputtassa koci antarāyo bhavissatī’’ti taṃ pucchiṃsu. ‘‘Natthetassa antarāyo, nissaṃsayena buddho bhavissatī’’ti. ‘‘Atha kasmā, bhante, paroditthā’’ti? ‘‘Evarūpaṃ purisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, ‘mahatī vata me jāni bhavissatī’ti attānaṃ anusocanto rodāmī’’ti āha. Tato so ‘‘kiṃ nu kho me ñātakesu koci ekaṃ buddhabhūtaṃ daṭṭhuṃ labhissatī’’ti upadhārento attano bhāgineyyaṃ nālakadārakaṃ addasa. So bhaginiyā gehaṃ gantvā ‘‘kahaṃ te putto nālako’’ti? ‘‘Atthi gehe, ayyā’’ti. ‘‘Pakkosāhi na’’nti pakkosāpetvā attano santikaṃ āgataṃ kumāraṃ āha – ‘‘tāta, suddhodanamahārājassa kule putto jāto, buddhaṅkuro eso, pañcatiṃsa vassāni atikkamitvā buddho bhavissati, tvaṃ etaṃ daṭṭhuṃ labhissasi, ajjeva pabbajāhī’’ti. Sattāsītikoṭidhane kule nibbattadārakopi ‘‘na maṃ mātulo anatthe niyojessatī’’ti cintetvā tāvadeva antarāpaṇato kāsāyāni ceva mattikāpattañca āharāpetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ‘‘yo loke uttamapuggalo, taṃ uddissa mayhaṃ pabbajjā’’ti bodhisattābhimukhaṃ añjaliṃ paggayha pañcapatiṭṭhitena vanditvā pattaṃ thavikāya pakkhipitvā aṃsakūṭe olaggetvā himavantaṃ pavisitvā samaṇadhammaṃ akāsi. So paramābhisambodhippattaṃ tathāgataṃ upasaṅkamitvā nālakapaṭipadaṃ kathāpetvā puna himavantaṃ pavisitvā arahattaṃ patvā ukkaṭṭhapaṭipadaṃ paṭipanno satteva māse āyuṃ pāletvā ekaṃ suvaṇṇapabbataṃ nissāya ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi.

人们看见后问道：“我们的尊者刚才笑了，现在却又哭泣了。尊者，我们的小主人会有什么危险吗？”他回答说：“他没有任何危险，毫无疑问他将成佛。”他们又问：“那么尊者为何哭泣呢？”他说：“我将无法见到这样一位成佛之人，想到‘我的损失真是太大了’，我为自己感到悲伤而哭泣。”接着他思忖：“我的亲属中，有谁能见到这位成佛之人呢？”他察看到自己的外甥，名为纳拉咖(Nālaka)的童子。他前往妹妹的家中问道：“你的儿子纳拉咖在哪里？”“尊者，他在家里。”“把他叫来。”他让人把童子叫来后，对来到自己身边的童子说：“孩子，净饭大王(Suddhodana Mahārāja)的家族中诞生了一位王子，他就是佛芽。三十五年后他将成佛，你将能见到他。今天就出家吧。”这位童子虽然出生在拥有八十七俱胝财富的家族，但心想：“舅舅不会指引我做无益之事。”于是立刻让人从市集取来袈裟和土钵，剃除须发，穿上袈裟，然后朝向菩萨，合掌说道：“我为世间的至上之人(uttamapuggala)而出家。”他以此行五体投地礼，之后将钵放入袋中，挂在肩上，进入雪山(Himavanta)，修习沙门之法。他前往已证得无上正等正觉的如来之处，请佛陀开示了纳拉咖的修行法，之后重返雪山，证得阿罗汉果。他奉行此至上修行法，维持了七个月的生命，最后依靠着一座金山，站立着进入无余涅槃界而般涅槃。

Bodhisattampi kho pañcamadivase sīsaṃ nhāpetvā ‘‘nāmaggahaṇaṃ gaṇhissāmā’’ti rājabhavanaṃ catujjātiyagandhehi vilimpetvā lājapañcamakāni pupphāni vikiritvā asambhinnapāyāsaṃ sampādetvā tiṇṇaṃ vedānaṃ pāraṅgate aṭṭhasataṃ brāhmaṇe nimantetvā rājabhavane nisīdāpetvā subhojanaṃ bhojāpetvā mahāsakkāraṃ katvā ‘‘kiṃ nu kho bhavissatī’’ti lakkhaṇāni pariggahāpesuṃ. Tesu –

为菩萨于第五日行沐浴礼后，（国王）心想：“我等将举行命名仪式。”于是以四种香涂抹王宫，散布炒米等五种花，备妥纯净乳粥，邀请一百零八位通晓三《吠陀》的婆罗门，请其于王宫就座，以美食款待，作大供养后，令其占相：“（此子）将来会如何？”

‘‘Rāmo [Pg.68] dhajo lakkhaṇo cāpi mantī, yañño subhojo suyāmo sudatto;

Ete tadā aṭṭha ahesuṃ brāhmaṇā, chaḷaṅgavā mantaṃ viyākariṃsū’’ti. (ma. ni. aṭṭha. 1.284) –

罗摩、达乔、拉克那与曼提，延若、苏波乔、苏亚马、善施；彼时有此八婆罗门，通晓六支，解说圣典。

Ime aṭṭheva brāhmaṇā lakkhaṇapariggāhakā ahesuṃ. Paṭisandhiggahaṇadivase supinopi eteheva pariggahito. Tesu satta janā dve aṅguliyo ukkhipitvā dvidhā naṃ byākariṃsu – ‘‘imehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī, sace pabbajissati, buddho bhavissatī’’ti sabbaṃ cakkavattirañño sirivibhavaṃ ācikkhiṃsu. Tesaṃ pana sabbadaharo gottato koṇḍañño nāma māṇavo bodhisattassa varalakkhaṇasampattiṃ oloketvā ‘‘imassa agāramajjhe ṭhānakāraṇaṃ natthi, ekantenesa vivaṭacchado buddho bhavissatī’’ti ekameva aṅguliṃ ukkhipitvā ekaṃsabyākaraṇaṃ byākāsi. Ayañhi katādhikāro pacchimabhavikasatto paññāya itare satta jane abhibhavitvā imehi lakkhaṇehi samannāgatassa bodhisattassa ekantabuddhabhāvasaṅkhātaṃ ekameva gahiṃ addasa, tasmā ekaṃ aṅguliṃ ukkhipitvā evaṃ byākāsi. Athassa nāmaṃ gaṇhantā sabbalokassa atthasiddhikarattā ‘‘siddhattho’’ti nāmaṃ akaṃsu.

这八位婆罗门都是善于观察相好者。于入胎之日，其梦亦为彼等所占解。其中七人竖起两根手指，作了两种预言：“具足这些相好者，如果住在家里，将会成为转轮圣王；如果出家，必定成佛。”并详细解说了转轮圣王的一切荣华富贵。而他们当中最年轻的，名为憍陈如（Koṇḍañña）的婆罗门青年，观察菩萨的殊胜相好后，独竖一指断言：“此人无住于家中的因缘，必定完全揭开（无明之）覆盖，成就佛陀。”这位已作誓愿的最后有者，凭借智慧超越其他七人，从具足这些相好的菩萨身上，只见其必定成佛之相，因此独竖一指作出这样的断言。其后，为他命名者，因其能成就一切世间之义利，故取名为“悉达多”（Siddhattha）。

Atha kho te brāhmaṇā attano attano gharāni gantvā putte āmantayiṃsu – ‘‘tātā, amhe mahallakā, suddhodanamahārājassa puttaṃ sabbaññutaṃ pattaṃ mayaṃ sambhāveyyāma vā no vā, tumhe tasmiṃ kumāre sabbaññutaṃ patte tassa sāsane pabbajeyyāthā’’ti. Te sattapi janā yāvatāyukaṃ ṭhatvā yathākammaṃ gatā, koṇḍaññamāṇavoyeva pana arogo ahosi. So mahāsatte vuddhimanvāya mahābhinikkhamanaṃ nikkhamitvā pabbajitvā anakkamena uruvelaṃ gantvā ‘‘ramaṇīyo vata ayaṃ bhūmibhāgo, alaṃ vatidaṃ padhānatthikassa kulaputtassa padhānāyā’’ti cittaṃ uppādetvā tattha vāsaṃ upagate ‘‘mahāpuriso pabbajito’’ti sutvā tesaṃ brāhmaṇānaṃ putte upasaṅkamitvā evamāha – ‘‘siddhatthakumāro kira [Pg.69] pabbajito, so nissaṃsayena buddho bhavissati. Sace tumhākaṃ pitaro arogā assu, ajja nikkhamitvā pabbajeyyuṃ. Sace tumhepi iccheyyātha, etha, mayaṃ taṃ mahāpurisaṃ anupabbajissāmā’’ti. Te sabbe ekacchandā bhavituṃ nāsakkhiṃsu, tesu tayo janā na pabbajiṃsu, koṇḍaññabrāhmaṇaṃ jeṭṭhakaṃ katvā itare cattāro pabbajiṃsu. Te pañcapi janā pañcavaggiyattherā nāma jātā.

那时，那些婆罗门各自回家后对儿子们说：“孩子们，我们已经老了，或许无法亲眼见到净饭大王(Suddhodanamahārāja)的儿子证得一切智，你们要在那位王子证得一切智时，于他的教法中出家。”那七位婆罗门都活到寿尽，随业而去，唯有年轻的婆罗门憍陈如(Koṇḍañña)身体康健。他一直关注着大士的成长，后来也出家，并次第去到优楼频螺(Uruvelā)，心想：“此地真是令人愉悦！足以让有志精进的良家子努力修行。”于是便在那里住了下来。当他听闻“大士已出家”的消息后，便去见那些婆罗门的儿子们，对他们说：“听说悉达多王子(Siddhatthakumāra)出家了，他必将成佛，毫无疑问。倘若你们的父亲身体康健，今日也必会出家。如果你们也有此意，就来吧，我们一起追随那位大士出家。”但他们未能达成共识，其中三人没有出家。其余四人便以憍陈如婆罗门为首，一同出家。这五人便成了人称“五众长老”(Pañcavaggiyattherā)者。

Tadā pana suddhodanarājā – ‘‘kiṃ disvā mayhaṃ putto pabbajissatī’’ti pucchi. ‘‘Cattāri pubbanimittānī’’ti. ‘‘Katarañca katarañcā’’ti? ‘‘Jarājiṇṇaṃ, byādhitaṃ, mataṃ, pabbajita’’nti. Rājā ‘‘ito paṭṭhāya evarūpānaṃ mama puttassa santikaṃ upasaṅkamituṃ mā adattha, mayhaṃ puttassa buddhabhāvena kammaṃ natthi, ahaṃ mama puttaṃ dvisahassadīpaparivārānaṃ, catunnaṃ mahādīpānaṃ, issariyādhipaccaṃ cakkavattirajjaṃ karontaṃ chattiṃsayojanaparimaṇḍalāya parisāya parivutaṃ gaganatale vicaramānaṃ passitukāmo’’ti. Evañca pana vatvā imesaṃ catuppakārānaṃ nimittānaṃ kumārassa cakkhupathe āgamananivāraṇatthaṃ catūsu disāsu gāvute gāvute ārakkhaṃ ṭhapesi. Taṃ divasañca maṅgalaṭṭhāne sannipatitesu asītiyā ñātikulasahassesu ekameko ekamekaṃ puttaṃ paṭijāni – ‘‘ayaṃ buddho vā hotu rājā vā, mayaṃ ekametaṃ puttaṃ dassāma. Sacepi buddho bhavissati, khattiyasamaṇagaṇeheva parivārito vicarissati. Sacepi rājā bhavissati, khattiyakumāreheva purakkhataparivārito vicarissatī’’ti. Rājāpi bodhisattassa uttamarūpasampannā vigatasabbadosā dhātiyo paccupaṭṭhāpesi. Bodhisatto mahantena parivārena mahantena sirisobhaggena vaḍḍhati.

那时，净饭王问道：“我儿看见什么才会出家？”答言：“四种前兆(pubbanimittāni)。”又问：“是哪四种？”答言：“衰老的人、生病的人、死去的人、出家人。”国王说：“从今以后，不许这类人靠近我的儿子。我儿与成佛无干，我愿看到我的儿子成为统治两千岛屿、四大洲的转轮圣王，在三十六由旬范围的随从队伍环绕下，于天空中巡游。”说完这话，为了不让这四种景象出现在王子的视野里，国王在四个方向每隔一俱卢舍(gāvuta)都设置了守卫。当日，在吉祥地聚集的八万亲族中，每家都承诺道：“无论这孩子是成佛还是为王，我们都各献上一位儿子。如果他成佛，将由刹帝利出身的沙门们围绕；如果他成为国王，将由刹帝利王子们拥戴。”国王也为菩萨安排了容貌出众、毫无缺点的乳母。菩萨在盛大的随从和无量的祥瑞庄严中成长。

Athekadivasaṃ rañño vappamaṅgalaṃ nāma ahosi. Taṃ divasaṃ sakalanagaraṃ devanagaraṃ viya alaṅkaronti, sabbe dāsakammakarādayo ahatavatthanivatthā gandhamālādipaṭimaṇḍitā rājakule sannipatanti, rañño kammante naṅgalasahassaṃ yojayanti, tasmiṃ pana divase ekenūnaaṭṭhasatanaṅgalāni saddhiṃ balibaddarasmiyottehi rajataparikkhatāni honti. Rañño ālambananaṅgalaṃ pana rattasuvaṇṇaparikkhataṃ hoti. Balibaddānaṃ siṅgarasmipatodāpi suvaṇṇaparikkhatāva honti. Rājā mahāparivārena nikkhamanto [Pg.70] puttaṃ gahetvāva agamāsi. Kammantaṭṭhāne eko jamburukkho bahalapalāso sandacchāyo ahosi. Tassa heṭṭhā kumārassa sayanaṃ paññāpetvā upari suvaṇṇatārakakhacitavitānaṃ bandhāpetvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānaṃ agamāsi. Tattha rājā suvaṇṇanaṅgalaṃ gaṇhāti, amaccā ekenūnaaṭṭhasatarajatanaṅgalāni, kassakā sesanaṅgalāni. Te tāni gahetvā ito cito ca kasanti. Rājā pana orato vā pāraṃ gacchati, pārato vā oraṃ āgacchati.

有一日，国王举行名为“耕犁节”(vappamaṅgala)的仪式。当日，全城装饰得如天城一般，所有仆役与工匠等皆身着新衣，佩戴香与花环等饰物，聚集于王宫。国王在农耕地准备了一千张犁，其中七百九十九张犁连同其牛轭与缰绳都用银装饰，国王所用的犁则以赤金装饰。牛的角、缰绳与刺棒也都以黄金装饰。国王率领大批随从出宫，并带上王子一同前往。在耕作之处，有一棵枝叶繁茂、树荫浓密的阎浮树(jamburukkho)。国王命人于树下为王子设床，上方张挂镶金星的华盖，四周环以布幔，并派人守护。国王身着所有饰品，在群臣的簇拥下，前往耕犁之处。在那里，国王拿起金犁，大臣们拿起七百九十九张银犁，农夫们则拿起其余的犁。他们拿起这些犁，在此处彼处耕作。而国王则从此岸到彼岸，又从彼岸到此岸来回耕犁。

Etasmiṃ ṭhāne mahāsampatti ahosi. Bodhisattaṃ parivāretvā nisinnā dhātiyo ‘‘rañño sampattiṃ passāmā’’ti antosāṇito bahi nikkhantā. Bodhisatto ito cito ca olokento kañci adisvāva vegena uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. Dhātiyo khajjabhojjantare vicaramānā thokaṃ cirāyiṃsu. Sesarukkhānaṃ chāyā vītivattā, tassa pana jamburukkhassa chāyā parimaṇḍalā hutvā aṭṭhāsi. Dhātiyo ‘‘ayyaputto ekako’’ti vegena sāṇiṃ ukkhipitvā anto pavisamānā bodhisattaṃ sayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā rañño ārocesuṃ – ‘‘deva, kumāro evaṃ nisinno, aññesaṃ rukkhānaṃ chāyā vītivattā, jamburukkhassa pana chāyā parimaṇḍalā ṭhitā’’ti. Rājā vegenāgantvā pāṭihāriyaṃ disvā ‘‘ayaṃ te, tāta, dutiyavandanā’’ti puttaṃ vandi.

此处一片盛况。乳母们围绕着菩萨坐着，心想：“我们去看看国王的盛况”，便从围帐内走到外面。菩萨向四处环顾，不见任何人，遂迅速起身，结跏趺坐，收摄心念于出入息，证得初禅。乳母们因忙于餐食之事，耽搁片刻。其余树木的影子皆已偏斜，唯独那棵阎浮树(jambu)的影子，依然圆整地停驻。乳母们心想：“王子独自一人！”便急忙掀开围帐进入，看见菩萨结跏趺坐，又见到此等奇迹，便前去禀告国王：“大王，王子正如此静坐，其他树影皆已偏斜，唯独阎浮树的影子圆整不动。”国王急速赶来，见到此奇迹后说道：“孩子，这是我对你的第二次礼拜。”随即向儿子行礼。

Atha anukkamena bodhisatto soḷasavassuddesiko jāto. Rājā bodhisattassa tiṇṇaṃ utūnaṃ anucchavike tayo pāsāde kāresi – ekaṃ navabhūmikaṃ, ekaṃ sattabhūmikaṃ, ekaṃ pañcabhūmikaṃ, cattālīsasahassā ca nāṭakitthiyo upaṭṭhāpesi. Bodhisatto devo viya accharāsaṅghaparivuto alaṅkatanāṭakitthīhi parivuto nippurisehi tūriyehi paricāriyamāno mahāsampattiṃ anubhavanto utuvārena tīsu pāsādesu vihāsi. Rāhulamātā panassa devī aggamahesī ahosi.

其后，菩萨逐渐成长至十六岁。国王为菩萨建造了三座适合三时季节的宫殿：一座九层，一座七层，一座五层，并安排了四万名伎女服侍。菩萨宛如天子，为天女群所围绕，在没有男子的环境中，由盛装的伎女们簇拥，享受着众乐器的娱乐。他感受着无量的荣华富贵，按季节轮换居住于三座宫殿中。罗睺罗(Rāhula)的母亲成为了他的首席王后。

Tassevaṃ mahāsampattiṃ anubhavantassa ekadivasaṃ ñātisaṅghassa abbhantare ayaṃ kathā udapādi – ‘‘siddhattho kīḷāpasutova vicarati, na kiñci sippaṃ sikkhati, saṅgāme paccupaṭṭhite kiṃ karissatī’’ti? Rājā bodhisattaṃ pakkosāpetvā [Pg.71] ‘‘tāta, tava ñātakā ‘siddhattho kiñci sippaṃ asikkhitvā kīḷāpasutova vicaratī’ti vadanti, ettha kiṃ sattu pattakāle maññasī’’ti? ‘‘Deva, mama sippaṃ sikkhanakiccaṃ natthi, nagare mama sippadassanatthaṃ bheriṃ carāpetha ‘ito sattame divase ñātakānaṃ sippaṃ dassessāmī’’’ti. Rājā tathā akāsi. Bodhisatto akkhaṇavedhivālavedhidhanuggahe sannipātāpetvā mahājanassa majjhe aññehi dhanuggahehi asādhāraṇaṃ ñātakānaṃ dvādasavidhaṃ sippaṃ dassesi. Taṃ sarabhaṅgajātake āgatanayeneva veditabbaṃ. Tadā tassa ñātisaṅgho nikkaṅkho ahosi.

当菩萨享受着这巨大的财富时，有一天，在亲族众中生起了这样的议论：“悉达多只顾玩乐，不学习任何技艺，一旦战争来临，他将如何应对？”国王召见菩萨，问道：“孩子，你的亲族说‘悉达多不学任何技艺，只知道玩乐’，当敌人来犯时，你作何想？”菩萨回答说：“大王，我无需学习技艺。请您在城中击鼓宣告：‘从现在起第七天，我将向亲族们展示我的技艺’。”国王就照办了。菩萨召集了能瞬间射击和射中毫发的弓箭手，在大众之中，向亲族们展示了其他弓箭手所不具备的十二种独特技艺。此事当依《萨拉邦咖本生》（Sarabhaṅgajātaka）中所述之理而知。当时，他的亲族众都消除了疑虑。

Athekadivasaṃ bodhisatto uyyānabhūmiṃ gantukāmo sārathiṃ āmantetvā ‘‘rathaṃ yojehī’’ti āha. So ‘‘sādhū’’ti paṭissuṇitvā mahārahaṃ uttamarathaṃ sabbālaṅkārena alaṅkaritvā kumudapattavaṇṇe cattāro maṅgalasindhave yojetvā bodhisattassa paṭivedesi. Bodhisatto devavimānasadisaṃ rathaṃ abhiruhitvā uyyānābhimukho agamāsi. Devatā ‘‘siddhatthakumārassa abhisambujjhanakālo āsanno, pubbanimittaṃ dassessāmā’’ti ekaṃ devaputtaṃ jarājiṇṇaṃ khaṇḍadantaṃ palitakesaṃ vaṅkaṃ obhaggasarīraṃ daṇḍahatthaṃ pavedhamānaṃ katvā dassesuṃ. Taṃ bodhisatto ceva sārathi ca passanti. Tato bodhisatto, ‘‘samma, ko nāmesa puriso, kesāpissa na yathā aññesa’’nti mahāpadāne (dī. ni. 2.45) āgatanayena sārathiṃ pucchitvā tassa vacanaṃ sutvā ‘‘dhiratthu vata, bho, jāti, yatra hi nāma jātassa jarā paññāyissatī’’ti saṃviggahadayo tatova paṭinivattitvā pāsādameva abhiruhi. Rājā ‘‘kiṃ kāraṇā mama putto khippaṃ paṭinivattī’’ti pucchi. ‘‘Jiṇṇapurisaṃ disvā, devā’’ti. ‘‘Jiṇṇakaṃ disvā pabbajissatīti āhaṃsu, kasmā maṃ nāsetha, sīghaṃ puttassa nāṭakāni sajjetha, sampattiṃ anubhavanto pabbajjāya satiṃ na karissatī’’ti vatvā ārakkhaṃ vaḍḍhetvā sabbadisāsu addhayojane addhayojane ārakkhaṃ ṭhapesi.

又一日，菩萨欲前往园林，便召唤车夫道：“准备车驾。”车夫应诺：“遵命。”随即以一切饰物庄严一辆大王乘坐的无上宝车，套上四匹色如白莲叶的吉祥信度马，然后向菩萨禀报。菩萨登上如天宫般的宝车，朝园林而去。诸天神想：“悉达多(Siddhattha)太子圆满觉悟的时机已近，我等当示现前兆。”于是化现一位天子，状为年老衰朽、牙齿掉落、头发灰白、身体伛偻、拄杖颤抖之人，并令其出现。菩萨与车夫皆见此人。于是菩萨便依《大本经》(Mahāpadāna)中所载之方式问车夫：“朋友，此人是谁？其头发亦不同于他人。”听闻车夫之言后，他心生悚惧，说道：“生，诚然可厌！凡有生者，必将显现衰老。”于是他从原地返回，径直登上宫殿。国王问道：“我儿为何这么快就回来了？”车夫答：“大王，因见一老人。”国王说：“（相师们）曾言，见老人即会出家。你们为何要毁我！速为我儿安排歌舞伎乐。彼若享受荣华富贵，便不会生起出家之念。”言毕，便增派守卫，于四方每半由旬之处皆设下岗哨。

Punekadivasaṃ bodhisatto tatheva uyyānaṃ gacchanto devatābhinimmitaṃ byādhitaṃ purisaṃ disvā purimanayeneva pucchitvā saṃviggahadayo nivattitvā pāsādaṃ [Pg.72] abhiruhi. Rājāpi pucchitvā heṭṭhā vuttanayeneva saṃvidahitvā puna vaḍḍhetvā samantā tigāvutappamāṇe padese ārakkhaṃ ṭhapesi. Aparampi ekadivasaṃ bodhisatto tatheva uyyānaṃ gacchanto devatābhinimmitaṃ kālaṅkataṃ disvā purimanayeneva pucchitvā saṃviggahadayo puna nivattitvā pāsādaṃ abhiruhi. Rājāpi pucchitvā heṭṭhā vuttanayeneva saṃvidahitvā puna vaḍḍhetvā samantato yojanappamāṇe padese ārakkhaṃ ṭhapesi. Aparaṃ panekadivasaṃ uyyānaṃ gacchanto tatheva devatābhinimmitaṃ sunivatthaṃ supārutaṃ pabbajitaṃ disvā ‘‘ko nāmeso sammā’’hi sārathiṃ pucchi. Sārathi kiñcāpi buddhuppādassa abhāvā pabbajitaṃ vā pabbajitaguṇe vā na jānāti, devatānubhāvena pana ‘‘pabbajito nāmāyaṃ, devā’’ti vatvā pabbajjāya guṇe vaṇṇesi. Bodhisatto pabbajjāya ruciṃ uppādetvā taṃ divasaṃ uyyānaṃ agamāsi. Dīghabhāṇakā panāhu – ‘‘cattāripi nimittāni ekadivaseneva disvā agamāsī’’ti.

又一日，菩萨照常前往园林，见到天神所变化的病人，如前法询问后，内心生起悚惧，返回登上了宫殿。国王也询问后，如前所说那样安排，再次增派，在周围三伽浮陀（tigāvuta）的范围内设置守卫。又另一日，菩萨照常前往园林，见到天神所变化的死人，如前法询问后，内心生起悚惧，再次返回登上了宫殿。国王也询问后，如前所说那样安排，再次增派，在周围一由旬（yojana）的范围内设置守卫。又另一日，前往园林时，照常见到天神所变化、善着衣（sunivatthaṃ）、善披覆（supārutaṃ）的出家人（pabbajitaṃ），便问车夫：“贤友，这位是谁？”车夫虽然因为佛陀尚未出世，不了解出家人或出家的功德，但因天神的威力，便说：“天子，此名出家人。”并赞叹出家的功德。菩萨对出家生起意乐，当天便前往园林。然而，长部诵者（Dīghabhāṇakā）说：“（菩萨是）于一日内见到所有四相后便离家了。”

So tattha divasabhāgaṃ kīḷitvā maṅgalapokkharaṇiyaṃ nhāyitvā atthaṅgate sūriye maṅgalasilāpaṭṭe nisīdi attānaṃ alaṅkārāpetukāmo, athassa paricārakapurisā nānāvaṇṇāni dussāni nānappakārā ābharaṇavikatiyo mālāgandhavilepanāni ca ādāya samantā parivāretvā aṭṭhaṃsu. Tasmiṃ khaṇe sakkassa nisinnāsanaṃ uṇhaṃ ahosi. So ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmosī’’ti upadhārento bodhisattassa alaṅkāretukāmataṃ ñatvā vissakammaṃ āmantesi – ‘‘samma vissakamma, siddhatthakumāro ajja aḍḍharattasamaye mahābhinikkhamanaṃ nikkhamissati, ayamassa pacchimo alaṅkāro, tvaṃ uyyānaṃ gantvā mahāpurisaṃ dibbālaṅkārehi alaṅkarohī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā devānubhāvena taṅkhaṇaññeva bodhisattaṃ upasaṅkamitvā tasseva kappakasadiso hutvā dibbadussena bodhisattassa sīsaṃ veṭhesi. Bodhisatto hatthasamphasseneva ‘‘nāmaṃ manusso, devaputto aya’’nti aññāsi. Veṭhanena veṭhitamatte sīse moḷiyaṃ maṇiratanākārena dussasahassaṃ abbhuggañchi, puna veṭhentassa dussasahassanti dasakkhattuṃ veṭhentassa dasa dussasahassāni abbhuggacchiṃsu. ‘‘Sīsaṃ khuddakaṃ, dussāni bahūni[Pg.73], kathaṃ abbhuggatānī’’ti na cintetabbaṃ. Tesu hi sabbamahantaṃ āmalakapupphappamāṇaṃ, avasesāni kadambakapupphappamāṇāni ahesuṃ. Bodhisattassa sīsaṃ kiñjakkhagavacchitaṃ viya kuyyakapupphaṃ ahosi.

他在那里白日嬉戏，于吉祥莲池沐浴后，待日落时，坐在吉祥石上，欲庄严自身。那时，他的侍者们手持各色衣物、各式饰品、花鬘、熏香及涂香，环立于旁。就在那时，帝释(Sakka)的座位变热了。他思惟道：“是谁想让我离开此座？”察知菩萨欲庄严自身的心意后，便召唤毗首羯磨(Vissakamma)说：“贤友毗首羯磨，悉达多太子(Siddhattha Kumāra)将于今日半夜行大出离，这是他最后的庄严。你到园林中，用天界的饰品为大士庄严。”他应诺“善哉！”后，立即以天神威力来到菩萨面前，化作菩萨的理发师，用天衣缠裹菩萨的头。菩萨仅凭手触便知：“此非凡人，乃是天子。”当天衣缠上头时，发髻上便以摩尼宝的形态涌现出千件衣物；再缠绕时，又现千件，如是缠绕十次，共涌现出万件衣物。“头小衣多，如何能生起？”此事不应思议。因为其中最大者仅如庵摩罗花大小，其余则如咖丹巴(kadamba)花大小。菩萨的头，犹如被花蕊点缀的古雅卡(kuyyaka)花。

Athassa sabbālaṅkārapaṭimaṇḍitassa sabbatālāvacaresu sakāni sakāni paṭibhānāni dassayantesu, brāhmaṇesu ‘‘jayanandā’’tiādivacanehi, sutamaṅgalikādīsu ca nānappakārehi maṅgalavacanatthutighosehi sambhāventesu sabbālaṅkārapaṭimaṇḍitaṃ taṃ rathavaraṃ abhiruhi. Tasmiṃ samaye ‘‘rāhulamātā puttaṃ vijātā’’ti sutvā suddhodanamahārājā ‘‘puttassa me tuṭṭhiṃ nivedethā’’ti sāsanaṃ pahiṇi. Bodhisatto taṃ sutvā ‘‘rāhu jāto, bandhanaṃ jāta’’nti āha. Rājā ‘‘kiṃ me putto avacā’’ti pucchitvā taṃ vacanaṃ sutvā ‘‘ito paṭṭhāya me nattā ‘rāhulakumāro’tveva nāma hotū’’ti āha.

于是，当菩萨全身饰满庄严，众乐师各展其艺，婆罗门众以“胜利、欢喜”等言辞，诵吉祥语者亦以种种吉祥赞颂之声致敬时，菩萨登上了那辆遍饰庄严的殊胜宝车。其时，净饭大王(Suddhodanamahārājā)听闻“罗睺罗之母已生下王子”，便派人传信道：“将此喜讯告知我儿。”菩萨闻讯后说道：“一个障碍(rāhu)生起了，一个束缚生起了。”国王问道：“我儿说了什么？”听闻此言后，国王说：“从今以后，我的孙儿就命名为‘罗睺罗王子(Rāhulakumāra)’吧。”

Bodhisattopi kho rathavaraṃ āruyha atimahantena yasena atimanoramena sirisobhaggena nagaraṃ pāvisi. Tasmiṃ samaye kisāgotamī nāma khattiyakaññā uparipāsādavaratalagatā nagaraṃ padakkhiṇaṃ kurumānassa bodhisattassa rūpasiriṃ disvā pītisomanassajātā imaṃ udānaṃ udānesi –

菩萨亦登上殊胜宝车，以无比盛大的声誉、无比悦意的祥瑞庄严，进入都城。其时，有一位名为瘦乔达弥(Kisāgotamī)的刹帝利族少女，登上宫殿顶楼，见到菩萨右绕都城时的色身之美，心生喜悦与善意，而诵出此感兴偈：

‘‘Nibbutā nūna sā mātā, nibbuto nūna so pitā;

Nibbutā nūna sā nārī, yassāyaṃ īdiso patī’’ti. (dha. sa. aṭṭha. nidānakathā);

–

有子如此，其母必清凉；有子如此，其父必清凉；有夫如此，其妻必清凉。

Bodhisatto taṃ sutvā cintesi – ‘‘ayaṃ evamāha – ‘evarūpaṃ attabhāvaṃ passantiyā mātu hadayaṃ nibbāyati, pitu hadayaṃ nibbāyati, pajāpatiyā hadayaṃ nibbāyatī’ti. Kismiṃ nu kho nibbute hadayaṃ nibbutaṃ nāma hotī’’ti. Athassa kilesesu virattamanassa etadahosi – ‘‘rāgaggimhi nibbute nibbutaṃ nāma hoti, dosaggimhi nibbute nibbutaṃ nāma hoti, mohaggimhi nibbute nibbutaṃ nāma hoti, mānadiṭṭhiādīsu sabbakilesadarathesu nibbutesu nibbutaṃ nāma hotī’’ti. ‘‘Ayaṃ me sussavanaṃ sāveti, ahañhi nibbānaṃ gavesanto vicarāmi, ajjeva mayā gharāvāsaṃ chaḍḍetvā nikkhamma pabbajitvā nibbānaṃ gavesituṃ vaṭṭati, ayaṃ imissā ācariyabhāgo hotū’’ti [Pg.74] kaṇṭhato omuñcitvā kisāgotamiyā satasahassagghanakaṃ muttāhāraṃ pesesi. Sā ‘‘siddhatthakumāro mayi paṭibaddhacitto hutvā paṇṇākāraṃ pesetī’’ti somanassajātā ahosi.

菩萨听后心想：“此女言：‘见如是之身，母亲之心归于寂静，父亲之心归于寂静，妻子之心归于寂静。’然则，于何者寂灭时，心方名为‘寂灭’？”尔时，他心已厌离诸烦恼，故思：“贪火熄灭时，名为寂灭；嗔火熄灭时，名为寂灭；痴火熄灭时，名为寂灭；慢、邪见等一切烦恼热恼熄灭时，名为寂灭。”“此女为我说了这善听之言，我正寻访涅槃，今日即应舍弃居家生活，出家以求涅槃。此物当为酬谢她的师礼！”思及此，他从颈上解下价值十万的珍珠项链，送给瘦乔达弥(Kisāgotamī)。她心想：“悉达多王子(Siddhatthakumāra)对我心生爱恋，才送来礼物。”便满心欢喜。

Bodhisattopi mahantena sirisobhaggena attano pāsādaṃ abhiruhitvā sirisayane nipajji. Tāvadeva ca naṃ sabbālaṅkārapaṭimaṇḍitā naccagītādīsu susikkhitā devakaññā viya rūpasobhaggappattā nāṭakitthiyo nānātūriyāni gahetvā samparivāretvā abhiramāpentiyo naccagītavāditāni payojayiṃsu. Bodhisatto kilesesu virattacittatāya naccādīsu anabhirato muhuttaṃ niddaṃ okkami. Tāpi itthiyo ‘‘yassatthāya mayaṃ naccādīni payojema, so niddaṃ upagato, idāni kimatthaṃ kilamissāmā’’ti gahitagahitāni tūriyāni ajjhottharitvā nipajjiṃsu, gandhatelappadīpā jhāyanti. Bodhisatto pabujjhitvā sayanapiṭṭhe pallaṅkena nisinno addasa tā itthiyo tūriyabhaṇḍāni avattharitvā niddāyantiyo – ekaccā paggharitakheḷā, kilinnagattā, ekaccā dante khādantiyo, ekaccā kākacchantiyo, ekaccā vippalapantiyo, ekaccā vivaṭamukhī, ekaccā apagatavatthā pākaṭabībhacchasambādhaṭṭhānā. So tāsaṃ taṃ vippakāraṃ disvā bhiyyosomattāya kāmesu virattacitto ahosi. Tassa alaṅkatapaṭiyattaṃ sakkabhavanasadisampi taṃ mahātalaṃ vividhanānākuṇapabharitaṃ āmakasusānaṃ viya upaṭṭhāsi, tayo bhavā ādittagehasadisā khādiṃsu – ‘‘upaddutaṃ vata, bho, upassaṭṭhaṃ vata, bho’’ti udānaṃ pavattesi, ativiyassa pabbajjāya cittaṃ nami.

菩萨亦以极大威德庄严登上自己的宫殿，躺卧于庄严卧榻上。就在那时，那些以一切饰物庄严、精通歌舞等技艺、美貌如天女的舞女们，手持各种乐器，环绕于彼，为令其欢娱而表演歌舞伎乐。菩萨因其心于诸烦恼已离染，故不乐于歌舞等，片刻即入眠。那些女子心想：“我等为之献艺之人已然入眠，如今何必徒劳？”于是将所持乐器散置一旁而卧，香油灯依然燃着。菩萨醒来后，于床座上结跏趺坐，看见那些女子散置着乐器睡着了——有的流着涎沫，身体湿黏；有的咬着牙；有的打着鼾；有的说着梦话；有的张着嘴；有的衣衫不整，露出丑陋不堪的私密之处。他见到她们这般变异之态，其心于诸欲更加厌离。对他而言，那装饰妥帖、犹如帝释(Sakka)宫殿般的大殿，却显现为如同堆满各种尸体的尸陀林，三有亦显现为犹如燃烧的房屋。他发出感兴语：“啊，真是灾患！啊，真是逼迫！”其心极为倾向于出家。

So ‘‘ajjeva mayā mahābhinikkhamanaṃ nikkhamituṃ vaṭṭatī’’ti sayanā vuṭṭhāya dvārasamīpaṃ gantvā ‘‘ko etthā’’ti āha. Ummāre sīsaṃ katvā nipanno channo – ‘‘ahaṃ, ayyaputta, channo’’ti āha. ‘‘Ajjāhaṃ mahābhinikkhamanaṃ nikkhamitukāmo, ekaṃ me assaṃ kappehī’’ti āha. So ‘‘sādhu, devā’’ti assabhaṇḍakaṃ gahetvā assasālaṃ gantvā gandhatelappadīpesu jalantesu sumanapaṭṭavitānassa heṭṭhā ramaṇīye bhūmibhāge ṭhitaṃ kaṇḍakaṃ assarājānaṃ disvā ‘‘ajja mayā imameva kappetuṃ vaṭṭatī’’ti kaṇḍakaṃ kappesi. So kappiyamānova aññāsi ‘‘ayaṃ kappanā ativiya gāḷhā, aññesu divasesu uyyānakīḷādigamanakāle kappanā viya na hoti[Pg.75], mayhaṃ ayyaputto ajja mahābhinikkhamanaṃ nikkhamitukāmo bhavissatī’’ti. Tato tuṭṭhamānaso mahāhasitaṃ hasi, so saddo sakalanagaraṃ pattharitvā gaccheyya. Devatā pana naṃ sannirumbhitvā na kassaci sotuṃ adaṃsu.

于是他想：“今天我应当作大出离。”便从床上起身，走到门边问道：“谁在那里？”车匿(Channa)正将头枕在门槛上躺着，答道：“是我，王子，我是车匿。”菩萨说：“今天我想要作大出离，你为我备一匹马吧。”车匿应道：“遵命，殿下。”便拿了马具，来到马厩。只见香油灯燃烧着，在素馨花织锦华盖下，在悦意的地面上，站着马王犍陟(Kaṇḍaka)。车匿心想：“今天我应当就备这匹马。”便为犍陟备好马鞍。当被备鞍时，犍陟便知道：“这次的备鞍非常紧，不像其他日子去园林游戏时那样，我的主人今天将要作大出离。”于是它心生欢喜，放声长嘶，那声音本可传遍全城，但天神们将它抑制住，不让任何人听到。

Bodhisattopi kho channaṃ pesetvāva ‘‘puttaṃ tāva passissāmī’’ti cintetvā nisinnapallaṅkato uṭṭhāya rāhulamātuyā vasanaṭṭhānaṃ gantvā gabbhadvāraṃ vivari. Tasmiṃ khaṇe antogabbhe gandhatelappadīpo jhāyati, rāhulamātā sumanamallikādīnaṃ pupphānaṃ ambaṇamattena abhippakiṇṇe sayane puttassa matthake hatthaṃ ṭhapetvā niddāyati. Bodhisatto ummāre pādaṃ ṭhapetvā ṭhitakova oloketvā ‘‘sacāhaṃ deviyā hatthaṃ apanetvā mama puttaṃ gaṇhissāmi, devī pabujjhissati, evaṃ me gamanantarāyo bhavissati, buddho hutvāva āgantvā puttaṃ passissāmī’’ti pāsādatalato otari. Yaṃ pana jātakaṭṭhakathāyaṃ ‘‘tadā sattāhajāto rāhulakumāro hotī’’ti vuttaṃ, taṃ sesaṭṭhakathāsu natthi, tasmā idameva gahetabbaṃ.

菩萨派遣车匿后，心想：“我且先去看看儿子。”便从座位起身，前往罗睺罗之母的住所，打开了寝室的门。其时，寝室内燃着香油灯。罗睺罗之母躺在遍撒素馨、茉莉等鲜花的床上，手置于儿子头上，正在安睡。菩萨把脚踏在门槛上，伫立观看，心想：“我若移开王妃的手去抱儿子，王妃便会醒来，如此则会耽搁我的行程。待我成佛后，再回来见儿子吧。”于是他从宫殿上走了下来。另外，关于《本生义注》(Jātakaṭṭhakathā)中所说“当时罗睺罗王子(Rāhulakumāra)出生七日”，此说不见于其余诸部义注，是故当以此处之说为准。

Evaṃ bodhisatto pāsādatalā otaritvā assasamīpaṃ gantvā evamāha – ‘‘tāta kaṇḍaka, tvaṃ ajja ekarattiṃ maṃ tāraya, ahaṃ taṃ nissāya buddho hutvā sadevakaṃ lokaṃ tārayissāmī’’ti. Tato ullaṅghitvā kaṇḍakassa piṭṭhiṃ abhiruhi. Kaṇḍako gīvato paṭṭhāya āyāmena aṭṭhārasahattho hoti, tadanucchavikena ubbedhena samannāgato thāmajavasampanno sabbaseto dhotasaṅkhasadiso. So sace haseyya vā padasaddaṃ vā kareyya, saddo sakalanagaraṃ avatthareyya, tasmā devatā attano ānubhāvena tassa yathā na koci suṇāti, evaṃ hasitasaddaṃ sannirumbhitvā akkamanaakkamanapadavāre hatthatalāni upanāmesuṃ. Bodhisatto assavarassa piṭṭhivemajjhagato channaṃ assassa vāladhiṃ gāhāpetvā aḍḍharattasamaye mahādvārasamīpaṃ patto. Tadā pana rājā ‘‘evaṃ mama putto yāya kāyaci velāya nagaradvāraṃ vivaritvā nikkhamituṃ na sakkhissatī’’ti dvīsu dvārakavāṭesu ekekaṃ purisasahassena vivaritabbaṃ kāresi. Bodhisatto pana thāmabalasampanno hatthigaṇanāya koṭisahassahatthīnaṃ balaṃ dhāresi, purisagaṇanāya dasakoṭisahassapurisānaṃ [Pg.76] balaṃ dhāresi. So cintesi – ‘‘sace dvāraṃ na vivariyyati, ajja kaṇḍakassa piṭṭhe nisinnova vāladhiṃ gahetvā ṭhitena channena saddhiṃyeva kaṇḍakaṃ ūruhi nippīḷetvā aṭṭhārasahatthubbedhaṃ pākāraṃ uppatitvā atikkamissāmī’’ti. Channopi cintesi – ‘‘sace dvāraṃ na vivariyyati, ahaṃ attano sāmikaṃ ayyaputtaṃ khandhe nisīdāpetvā kaṇḍakaṃ dakkhiṇena hatthena kucchiyaṃ parikkhipanto upakacchantare katvā pākāraṃ uppatitvā atikkamissāmī’’ti. Kaṇḍakopi cintesi – ‘‘sace dvāraṃ na vivariyyati, ahaṃ attano sāmikaṃ piṭṭhe yathānisinnameva channena vāladhiṃ gahetvā ṭhitena saddhiṃyeva ukkhipitvā pākāraṃ uppatitvā atikkamissāmī’’ti. Sace dvāraṃ na vivareyya, yathācintitameva tesu tīsu janesu aññataro sampādeyya. Dvāre pana adhivatthā devatā dvāraṃ vivari.

菩萨从宫殿的台阶下来，走到犍陟(Kaṇḍaka)旁边，对它说道：“犍陟(Kaṇḍaka)啊，今天晚上请你载我，我依靠你成佛后，将救度天人世间。”说完，就跳到犍陟(Kaṇḍaka)的背上。犍陟(Kaṇḍaka)从颈部到尾部有十八肘长，身体匀称，力速具足，全身雪白，如同洗净的螺贝。它若嘶鸣或发出蹄声，声音会传遍整个城市，因此诸天神以其神力，使其嘶鸣声不被任何人听到，并在它每一步起落时，以手掌承托其足。菩萨坐在良马(assavara)背部中央，让车匿(Channa)抓住马尾，于半夜时分抵达大城门附近。当时，国王曾想：‘如此，我的儿子便不能在任何时候打开城门出去。’于是下令，大门的两扇门扉，每一扇都需千人方能开启。然而，菩萨具足强大力量，以象计算，拥有一百亿头大象之力；以人计算，拥有一千亿人的力量。他心想：‘如果城门不开，今日我便就这么坐在犍陟(Kaṇḍaka)背上，与抓着马尾站立的车匿(Channa)一起，用双腿夹紧犍陟，跃过十八肘高的城墙。’车匿(Channa)也心想：‘如果城门不开，我便让我的主人、王子(ayyaputta)坐在我肩上，以右手环抱犍陟(Kaṇḍaka)的腹部，将其夹在腋下，跃过城墙。’犍陟(Kaṇḍaka)也心想：‘如果城门不开，我便将背上的主人，连同抓住马尾的车匿(Channa)一同举起，跃过城墙。’如果城门真的不开，他们三人中任何一人都能实现其所想。然而，守护城门的天神打开了城门。

Tasmiṃyeva khaṇe māro pāpimā ‘‘bodhisattaṃ nivattessāmī’’ti āgantvā ākāse ṭhito āha – ‘‘mārisa, mā nikkhami, ito te sattame divase cakkaratanaṃ pātubhavissati, dvisahassaparittadīpaparivārānaṃ catunnaṃ mahādīpānaṃ rajjaṃ kāressasi, nivatta, mārisā’’ti. ‘‘Kosi tva’’nti? ‘‘Ahaṃ vasavattī’’ti. ‘‘Māra, jānāmahaṃ mayhaṃ cakkaratanassa pātubhāvaṃ, anatthikohaṃ rajjena, dasasahassilokadhātuṃ unnādetvā buddho bhavissāmī’’ti āha. Māro ‘‘ito dāni te paṭṭhāya kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā cintitakāle jānissāmī’’ti otārāpekkho chāyā viya anugacchanto anubandhi.

就在那一刻，魔罗波旬（Māra Pāpimā）心想：“我要令菩萨折返。”他来到空中，站立着说道：“贤者，请勿出走！从今日起的第七天，轮宝（cakkaratana）将为你出现，你将统领由两千小岛环绕的四大洲。回去吧，贤者！”“你是谁？”“我是自在天主（Vasavattī）。”菩萨说道：“魔罗，我知道我的轮宝将会出现，但我对王位并无所需。我将震撼万世界，成就佛道。”魔罗心想：“从现在起，你若生起欲寻、瞋寻或害寻，我必将知晓。”于是，他窥伺时机，如影随形地紧跟着菩萨。

Bodhisattopi hatthagataṃ cakkavattirajjaṃ kheḷapiṇḍaṃ viya anapekkho chaḍḍetvā mahantena sakkārena nagarā nikkhami. Āsāḷhipuṇṇamāya uttarāsāḷhanakkhatte vattamāne, nikkhamitvā ca puna nagaraṃ apaloketukāmo jāto. Evañca panassa citte uppannamatteyeva – ‘‘mahāpurisa, na tayā nivattetvā olokanakammaṃ kata’’nti vadamānā viya mahāpathavī kulālacakkaṃ viya chijjitvā parivatti. Bodhisatto nagarābhimukho ṭhatvā nagaraṃ oloketvā tasmiṃ pathavippadese kaṇḍakanivattanacetiyaṭṭhānaṃ dassetvā gantabbamaggābhimukhaṃ kaṇḍakaṃ katvā pāyāsi mahantena sakkārena uḷārena sirisobhaggena. Tadā kirassa devatā purato saṭṭhi ukkāsahassāni dhārayiṃsu, pacchato saṭṭhi[Pg.77], dakkhiṇapassato saṭṭhi, vāmapassato saṭṭhīti. Aparā devatā cakkavāḷamukhavaṭṭiyaṃ aparimāṇā ukkā dhārayiṃsu. Aparā devatā ca nāgasupaṇṇādayo ca dibbehi gandhehi mālāhi cuṇṇehi dhūpehi pūjayamānā gacchanti, pāricchattakapupphehi ceva mandāravapupphehi ca ghanameghavuṭṭhikāle dhārāhi viya nabhaṃ nirantaraṃ ahosi, dibbāni saṃgītāni pavattiṃsu, samantato aṭṭha tūriyāni, saṭṭhi tūriyānīti aṭṭhasaṭṭhi tūriyasatasahassāni pavattayiṃsu. Tesaṃ saddo samuddakucchiyaṃ meghadhanitakālo viya, yugandharakucchiyaṃ sāgaranigghosakālo viya ca vattati.

菩萨即使得到了唾手可得的转轮王位，也像唾弃痰块般毫不在意地舍弃，在盛大的恭敬中离开了王城。时值阿沙荼（Āsāḷhi）月圆日，北阿沙荼（Uttarāsāḷha）星宿当值，出城之后，菩萨忽然生起回望王城的念头。此念方生，大地便仿佛在说：“大士，您不应回头观望”，随即如陶轮般裂开翻转。菩萨面向王城站立，回望之后，在那片土地上指明了‘犍陟（Kaṇḍaka）回望塔’的处所，然后让犍陟马转向当行之路，在盛大的恭敬与无上的威德光辉中启程。据说，当时天神们在他前方举着六万支火炬，后方六万支，右侧六万支，左侧六万支。另有天神在轮围山（Cakkavāḷa）的山壁上举着无量火炬。还有其他天神及龙、金翅鸟等，一路以天界的香、花鬘、香粉与熏香供养随行。天空中遍满了巴瑞恰达树花与曼陀罗花，如同雨季密云降下豪雨一般连绵不绝，天界的歌乐也随之响起。四方八面乐声齐鸣，总计有六百八十万件乐器同时奏响。那声响犹如大洋深处的雷鸣，又似持双山（Yugandhara）山腹中的海潮之声。

Iminā sirisobhaggena gacchanto bodhisatto ekaratteneva tīṇi rajjāni atikkamma tiṃsayojanamatthake anomānadītīraṃ pāpuṇi. Kiṃ pana asso tato paraṃ gantuṃ na sakkotīti? No na sakkoti. So hi ekaṃ cakkavāḷagabbhaṃ nābhiyā ṭhitacakkassa nemivaṭṭiṃ maddanto viya antantena caritvā purepātarāsameva āgantvā attano sampāditaṃ bhattaṃ bhuñjituṃ samattho. Tadā pana devanāgasupaṇṇādīhi ākāse ṭhatvā ossaṭṭhehi gandhamālādīhi yāva ūruppadesā sañchannasarīraṃ ākaḍḍhitvā gandhamālājaṭaṃ chindantassa atipapañco ahosi, tasmā tiṃsayojanamattameva agamāsi. Atha bodhisatto nadītīre ṭhatvā channaṃ pucchi – ‘‘kā nāma ayaṃ nadī’’ti? ‘‘Anomā nāma, devā’’ti. ‘‘Amhākampi pabbajjā anomā bhavissatī’’ti paṇhiyā ghaṭṭento assassa saññaṃ adāsi. Asso ca uppatitvā aṭṭhusabhavitthārāya nadiyā pārimatīre aṭṭhāsi.

菩萨借着殊胜的威德光辉，一夜之间越过三个王国，来到三十由旬外的阿诺玛河边。难道这马不能再往前走了吗？不是不能。这马有能力绕行整个轮围世界，如同碾过车轮边缘一般，在极短的时间内跑遍各地，清晨就能回来吃主人准备的食物。当时天神、龙、金翅鸟等在空中散下香花，堆积至马的大腿处，因马身披覆花鬘，穿行时多有延误，因此只走了三十由旬。菩萨站在河边问车匿（Channa）：“这条河叫什么名字？”车匿回答：“叫阿诺玛河，尊者。”菩萨说：“我的出家也将是无上的”，便用脚跟轻碰犍陟示意。那犍陟腾空而起，跃到八乌萨巴（usabha）宽的河对岸。

Bodhisatto assapiṭṭhito oruyha rajatapaṭṭasadise vāḷukāpuline ṭhatvā channaṃ āmantesi – ‘‘samma channa, tvaṃ mayhaṃ ābharaṇāni ceva kaṇḍakañca ādāya gaccha, ahaṃ pabbajissāmī’’ti. ‘‘Ahampi, deva, pabbajissāmī’’ti. Bodhisatto ‘‘na labbhā tayā pabbajituṃ, gaccheva tva’’nti tikkhattuṃ paṭibāhitvā ābharaṇāni ceva kaṇḍakañca paṭicchāpetvā cintesi – ‘‘ime mayhaṃ kesā samaṇasāruppā na honti, añño bodhisattassa kese chindituṃ yuttarūpo natthī’’ti. Tato ‘‘sayameva khaggena chindissāmī’’ti dakkhiṇena hatthena asiṃ gahetvā vāmahatthena moḷiyā saddhiṃ cūḷaṃ gahetvā chindi. Kesā dvaṅgulamattā hutvā dakkhiṇato āvaṭṭamānā sīsaṃ [Pg.78] allīyiṃsu. Tesaṃ yāvajīvaṃ tadeva pamāṇaṃ ahosi, massu ca tadanurūpaṃ, puna kesamassuohāraṇakiccaṃ nāma nāhosi. Bodhisatto saha moḷiyā cūḷaṃ gahetvā ‘‘sacāhaṃ sambuddho bhavissāmi, ākāse tiṭṭhatu. No ce, bhūmiyaṃ patatū’’ti antalikkhe khipi. Sā cūḷā yojanappamāṇaṃ ṭhānaṃ abbhuggantvā ākāse aṭṭhāsi. Sakko devarājā dibbacakkhunā oloketvā yojaniyaratanacaṅkoṭakena sampaṭicchitvā tāvatiṃsabhavane cūḷāmaṇicetiyaṃ nāma patiṭṭhāpesi.

菩萨从马背上下来，站在如银板的沙洲上，召唤车匿(Channa)道：“亲爱的车匿，你带着我的饰物和犍陟(Kaṇḍaka)回去，我将要出家。”车匿说：“主公，我也要出家。”菩萨三次制止他道：“你不可出家，你必须回去。”他交出饰物和犍陟后，心想：“我的这些头发不适合沙门，没有其他人适合为菩萨削发。”于是想：“我当亲手用剑削发。”他右手持剑，左手连同发髻一起抓住顶发，将其削断。头发剩下二指长，向右旋绕，紧贴于头。终其一生，头发都保持那个长度，胡须也与之相称，再无剃除须发之事。菩萨连同发髻一起抓住顶发，发愿道：“若我将成为正等觉者，愿它停留在空中；若非如此，愿它落于地上。”说罢便将其抛向空中。那顶发上升一由旬(yojana)之遥，停留在空中。天帝释(Sakko devarājā)以天眼看见，用一由旬大的宝匣善加承接，在三十三天(Tāvatiṃsa)界，建立了名为“朱拉摩尼塔(Cūḷāmaṇicetiya)”的塔。

‘‘Chetvāna moḷiṃ varagandhavāsitaṃ, vehāyasaṃ ukkhipi sakyapuṅgavo;

Sahassanetto sirasā paṭiggahi, ratanacaṅkoṭavarena vāsavo’’ti. (ma. ni. aṭṭha. 1.222);

“释迦英杰削断以妙香所熏之发髻，将其抛向空中；千眼者婆娑婆(Vāsavo)用殊胜宝匣，以头顶戴承接。”

Puna bodhisatto cintesi – ‘‘imāni kāsikavatthāni mayhaṃ na samaṇasāruppānī’’ti. Athassa kassapabuddhakāle purāṇasahāyako ghaṭikāramahābrahmā ekaṃ buddhantaraṃ jaraṃ appattena mittabhāvena cintesi – ‘‘ajja me sahāyako mahābhinikkhamanaṃ nikkhanto, samaṇaparikkhāramassa gahetvā gacchissāmī’’ti.

其后，菩萨想：“这些迦尸国(Kāsika)衣不适合沙门。”尔时，有一位伽狄卡罗大梵天(Ghaṭikāra-mahābrahmā)，他曾是菩萨在迦叶(Kassapa)佛时的旧友，彼此的友情历经一佛中间期也未曾衰退。他心想：“今日我的友人行大出离，我当为他带去沙门资具。”

‘‘Ticīvarañca patto ca, vāsī sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhūno’’ti. –

“三衣、钵、剃刀、针、腰带，以及滤水囊，此八种资具，对勤修的比丘是适宜的。”

Ime aṭṭha parikkhāre āharitvā adāsi. Bodhisato arahaddhajaṃ nivāsetvā uttamapabbajitavesaṃ gaṇhitvā ‘‘channa, tvaṃ mama vacanena mātāpitūnaṃ ārogyaṃ vadehī’’ti vatvā uyyojesi. Channo bodhisattaṃ vanditvā padakkhiṇaṃ katvā pakkāmi. Kaṇḍako pana channena saddhiṃ mantayamānassa bodhisattassa vacanaṃ suṇantova ‘‘natthi dāni mayhaṃ puna sāmino dassana’’nti cintetvā cakkhupathaṃ vijahanto sokaṃ adhivāsetuṃ asakkonto hadayena phalitena kālaṃ katvā tāvatiṃsabhavane kaṇḍako nāma devaputto hutvā nibbatti. Channassa paṭhamaṃ ekova soko ahosi, kaṇḍakassa pana kālakiriyāya dutiyena sokena pīḷito rodanto paridevanto nagaraṃ agamāsi.

（大梵天）带来并献上此八种资具。菩萨穿上阿罗汉之幢，执持殊胜的出家形相后，说道：“车匿(Channa)，你代我向父母问安。”如是说后，便遣他离去。车匿礼敬菩萨，右绕后离去。而犍陟(Kaṇḍaka)马，在旁听闻菩萨与车匿商议之言，心想：“如今我再也见不到我主了。”当菩萨的身影消失在视线之外时，它无法承受悲伤，心碎而死，转生于忉利天(Tāvatiṃsa)，成为名为犍陟的天子。车匿起初只有一重悲伤，但又因犍陟之死，被第二重悲伤所折磨，哭泣悲叹着返回城中。

Bodhisatto [Pg.79] pabbajitvā tasmiṃyeva padese anupiyaṃ nāma ambavanaṃ atthi, tattha sattāhaṃ pabbajjāsukhena vītināmetvā ekadivaseneva tiṃsayojanamaggaṃ padasā gantvā rājagahaṃ pāvisi. Pavisitvā ca sapadānaṃ piṇḍāya cari. Sakalanagaraṃ bodhisattassa rūpadassaneneva dhanapālake paviṭṭhe rājagahaṃ viya ca, asurinde paviṭṭhe devanagaraṃ viya ca saṅkhobhaṃ agamāsi. Rājapurisā gantvā ‘‘deva, evarūpo nāma satto nagare piṇḍāya carati, ‘devo vā manusso vā nāgo vā supaṇṇo vā asuko nāma eso’ti na jānāmā’’ti ārocesuṃ. Rājā pāsādatale ṭhatvā mahāpurisaṃ disvā acchariyabbhutacitto purise āṇāpesi – ‘‘gacchatha, bhaṇe, vīmaṃsatha, sace amanusso bhavissati, nagarā nikkhamitvā antaradhāyissati, sace devatā bhavissati, ākāsena gacchissati, sace nāgo bhavissati, pathaviyaṃ nimujjitvā gamissati, sace manusso bhavissati, yathāladdhaṃ bhikkhaṃ paribhuñjissatī’’ti.

菩萨出家后，就在当地一处名为阿奴俾耶（Anupiya）的芒果林里，住了七天享受出家之乐。然后只用一天时间步行三十由旬，进入王舍城（Rājagaha）。进城后次第乞食。全城人因为看见菩萨的容貌，就像护财（Dhanapāla）进入王舍城、阿修罗主进入天城一样，都骚动起来。王臣们前往禀报：“大王，有这样一个众生在城里乞食，我们不知道他是天神、人类、龙还是金翅鸟。”国王立于宫殿楼阁之上，看见这位大士（Mahāpurisa）后心生奇特与稀有，就命令王臣：“去吧，查探。如果他是非人类，就会离开城市消失；如果是天神，就会从空中飞走；如果是龙，就会潜入地下；如果是人类，就会食用所获得的乞食。”

Mahāpurisopi kho missakabhattaṃ saṃharitvā ‘‘alaṃ me ettakaṃ yāpanāyā’’ti ñatvā paviṭṭhadvāreneva nagarā nikkhamitvā paṇḍavapabbatacchāyāyaṃ puratthimābhimukho nisīditvā āhāraṃ paribhuñjituṃ āraddho. Athassa antāni parivattitvā mukhena nikkhamanākārappattāni ahesuṃ. Tato so tena attabhāvena evarūpassa āhārassa cakkhunāpi adiṭṭhapubbatāya tena paṭikūlāhārena aṭṭīyamānopi evaṃ attanā eva attānaṃ ovadi – ‘‘siddhattha, tvaṃ sulabhaannapāne kule tivassikagandhasālibhojanaṃ nānaggarasehi bhuñjanaṭṭhāne nibbattitvāpi ekaṃ paṃsukūlikaṃ disvā ‘kadā nu kho ahampi evarūpo hutvā piṇḍāya caritvā bhuñjissāmi, bhavissati nu kho me so kālo’ti cintetvā nikkhanto, idāni kinnāmetaṃ karosī’’ti evaṃ attānaṃ ovaditvā nibbikāro hutvā āhāraṃ paribhuñji.

大士收拾好杂食，心想：“这些足够我维持生命了”，便从入城之门出城，来到畔达瓦(Paṇḍava)山的山荫下，面东而坐，开始进食。这时，他的肠子翻转，仿佛要从口中出来一般。他此生从未见过如此食物，虽然对此厌恶的食物感到作呕，他还是这样告诫自己：“悉达多(Siddhattha)啊，你出生在饮食易得的家族，享用以三年香料熏蒸的香米饭与各种上味。然而你见到一位穿粪扫衣者时，就想：‘我何时也能像他一样，为了乞食而行，然后进食呢？我会有那样的时刻吗？’你思量后才出家的。现在你这是在做什么呢？”他如此告诫自己后，便毫无异样地吃下了食物。

Rājapurisā taṃ pavattiṃ disvā gantvā rañño ārocesuṃ. Rājā dūtavacanaṃ sutvā vegena nagarā nikkhamitvā bodhisattassa santikaṃ gantvā iriyāpathasmiṃyeva pasīditvā bodhisattassa sabbaṃ issariyaṃ niyyātesi. Bodhisatto ‘‘mayhaṃ, mahārāja, vatthukāmehi vā kilesakāmehi vā attho natthi, ahaṃ paramābhisambodhiṃ patthayanto nikkhanto’’ti āha. Rājā anekappakāraṃ yācantopi tassa cittaṃ alabhitvā ‘‘addhā tvaṃ buddho bhavissasi[Pg.80], buddhabhūtena pana tayā paṭhamaṃ mama vijitaṃ āgantabba’’nti paṭiññaṃ gaṇhi. Ayamettha saṅkhepo, vitthāro pana ‘‘pabbajjaṃ kittayissāmi, yathā pabbaji cakkhumā’’ti imaṃ pabbajjāsuttaṃ (su. ni. 407) saddhiṃ aṭṭhakathāya oloketvā veditabbo.

国王的侍从们见到这情形，便去禀告国王。国王听了使者的话，急速出城来到菩萨跟前，仅见其威仪便心生净信，于是将全部王权都交予菩萨。菩萨说：“大王，我于事物欲或烦恼欲皆无所求，我是为求无上正等觉而出家。”国王虽以各种方式请求，仍无法使其回心转意，便让他立下承诺：“您必定会成佛，成佛之后，请首先来到我的国土。”此处为简说，详情则应查阅《出家经》(Pabbajjāsutta, Sn 407)及其义注，以了解“我将称颂出家，具眼者如何出家……”等内容。

Bodhisattopi kho rañño paṭiññaṃ datvā anupubbena cārikaṃ caramāno āḷārañca kālāmaṃ udakañca rāmaputtaṃ upasaṅkamitvā samāpattiyo nibbattetvā ‘‘nāyaṃ maggo bodhāyā’’ti tampi samāpattibhāvanaṃ analaṅkaritvā sadevakassa lokassa attano thāmavīriyasandassanatthaṃ mahāpadhānaṃ padahitukāmo uruvelaṃ gantvā ‘‘ramaṇīyo vatāyaṃ bhūmibhāgo’’ti tattheva vāsaṃ upagantvā mahāpadhānaṃ padahi. Tepi kho koṇḍaññappamukhā pañcavaggiyā gāmanigamarājadhānīsu bhikkhāya carantā tattha bodhisattaṃ sampāpuṇiṃsu. Atha naṃ chabbassāni mahāpadhānaṃ padahantaṃ ‘‘idāni buddho bhavissati, idāni buddho bhavissatī’’ti pariveṇasammajjanādikāya vattapaṭipattiyā upaṭṭhahamānā santikāvacarā ahesuṃ. Bodhisattopi kho ‘‘koṭippattaṃ dukkarakārikaṃ karissāmī’’ti ekatilataṇḍulādīhipi vītināmesi, sabbasopi āhārupacchedanaṃ akāsi. Devatāpi lomakūpehi ojaṃ upasaṃharamānā pakkhipiṃsu.

菩萨向国王承诺后，便次第游行。他先后拜访了阿罗罗·卡拉玛（Āḷāra Kālāma）和郁陀迦·罗摩子（Uddaka Rāmaputta），生起了诸等至，却认为“此非觉悟之道”，亦不以此等至修习为饰。为了向天人世间展示自己的力量和精进，菩萨欲行大精进，便前往优楼频螺（Uruvelā），心想：“此地实是悦意之处！”于是就在那里住下，开始大精进。以憍陈如（Koṇḍañña）为首的五人，当时正在村落、城镇、王都乞食，也在那里与菩萨相遇。于是，当菩萨行大精进六年时，他们侍奉着他，心想：“他现在就要成佛了，现在就要成佛了。”他们以打扫住处等行仪侍奉，成为其近身侍者。菩萨也心想：“我将行最极致的苦行。”他甚至只以一粒芝麻或一粒米等度日，完全断绝了饮食。诸天也从其毛孔注入天食精华。

Athassa tāya nirāhāratāya paramakasirappattatāya suvaṇṇavaṇṇopi kāyo kāḷavaṇṇo ahosi, dvattiṃsamahāpurisalakkhaṇāni paṭicchannāni ahesuṃ. Appekadā ānāpānakajjhānaṃ jhāyanto mahāvedanābhitunno visaññībhūto caṅkamanakoṭiyaṃ patati. Atha naṃ ekaccā devatā ‘‘kālaṅkato samaṇo gotamo’’ti vadanti. Ekaccā ‘‘vihārotveveso arahata’’nti ca āhaṃsu. Tattha yāsaṃ ‘‘kālaṅkato’’ti saññā ahosi, tā gantvā suddhodanamahārājassa ārocesuṃ – ‘‘tumhākaṃ putto kālaṅkato’’ti. ‘‘Mama putto buddho hutvā kālaṅkato, ahutvā’’ti? ‘‘Buddho bhavituṃ nāsakkhi, padhānabhūmiyaṃyeva patitvā kālaṅkato’’ti. Idaṃ sutvā rājā – ‘‘nāhaṃ saddahāmi, mama [Pg.81] puttassa bodhiṃ appatvā kālakiriyā nāma natthī’’ti paṭikkhipi. ‘‘Kasmā pana rājā na saddahatī’’ti? Kāladevalatāpasavandāpanadivase jamburukkhamūle ca pāṭihāriyānaṃ diṭṭhattā.

因其不食，身体达到极度困乏，即使是金色的身体也变得黝黑，三十二大士相亦被遮蔽。有时当修习安般禅时，为剧烈苦受所逼而失去知觉，跌倒于经行处之端。这时有些天神说：“沙门乔达摩(Gotama)已经命终。”另一些则说：“此乃阿罗汉之住。”那些认为“他已命终”的天神便前往净饭大王(Suddhodana)处禀报：“您的儿子已经命终。”大王问：“我儿是已成佛而命终，还是未成佛而命终？”天神回答：“他未能成佛，在精进之地跌倒而命终。”国王听后反驳道：“我不相信！我儿未证得菩提绝无命终之事。”国王为何不信？因为他曾于令太子礼拜迦罗提婆罗(Kāladevala)仙人之日，以及在阎浮树下，亲见过种种神变。

Puna bodhisatte saññaṃ paṭilabhitvā uṭṭhite tā devatā gantvā ‘‘arogo te, mahārāja, putto’’ti ārocesuṃ. Rājā ‘‘jānāmahaṃ mama puttassa amaraṇabhāva’’nti vadati. Mahāsattassa chabbassāni dukkarakārikaṃ karontasseva ākāse gaṇṭhikaraṇakālo viya ahosi. So ‘‘ayaṃ dukkarakārikā nāma bodhāya maggo na hotī’’ti oḷārikaṃ āhāraṃ āhāretuṃ gāmanigamesu piṇḍāya caritvā āhāraṃ āhari. Athassa dvattiṃsamahāpurisalakkhaṇāni pākatikāni ahesuṃ, kāyopi suvaṇṇavaṇṇo ahosi. Pañcavaggiyā bhikkhū ‘‘ayaṃ chabbassāni dukkarakārikaṃ karontopi sabbaññutaṃ paṭivijjhituṃ nāsakkhi, idāni gāmanigamādīsu piṇḍāya caritvā oḷārikaṃ āhāraṃ āharamāno kiṃ sakkhissati, bāhuliko esa padhānavibbhanto, sīsaṃ nhāyitukāmassa ussāvabindutakkanaṃ viya amhākaṃ etassa santikā visesatakkanaṃ, kiṃ no iminā’’ti mahāpurisaṃ pahāya attano attano pattacīvaraṃ gahetvā aṭṭhārasayojanamaggaṃ gantvā isipatanaṃ pavisiṃsu.

菩萨恢复知觉并站起来后，那些天神就去禀告说：“大王，您的儿子安康无恙。”国王说：“我知我儿不会命终。”大士六年苦行，却犹如在空中打结一般。他想：“这种苦行不是觉悟的道路”，于是开始食用粗食，在村落、城镇乞食。这时他身上三十二大丈夫相自然显现，身体亦呈金色。五比丘们想：“此人苦行六年亦未能证得一切智，如今在村落、城镇乞食，食用粗食，又能有何成就？此人耽于逸乐，偏离精进，我们想从他那里获得殊胜之法，就好比想洗头的人指望一滴露水一样，要他何用？”于是舍弃了大士，各自拿着衣钵，走了十八由旬，进入仙人堕处。

Tena kho pana samayena uruvelāyaṃ senānigame senānikuṭumbikassa gehe nibbattā sujātā nāma dārikā vayappattā ekasmiṃ nigrodharukkhe patthanaṃ akāsi – ‘‘sacāhaṃ samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, anusaṃvaccharaṃ te satasahassapariccāgena balikammaṃ karissāmī’’ti. Tassā sā patthanā samijjhi. Sā mahāsattassa dukkarakārikaṃ karontassa chaṭṭhe vasse paripuṇṇe visākhāpuṇṇamāyaṃ balikammaṃ kātukāmā hutvā puretaraṃyeva dhenusahassaṃ laṭṭhimadhukavane carāpetvā, tāsaṃ khīraṃ pañca dhenusatāni pāyetvā, tāsaṃ khīraṃ aḍḍhatiyāni ca satānīti evaṃ yāva soḷasannaṃ dhenūnaṃ khīraṃ aṭṭha dhenuyo pivanti, tāva khīrassa bahalatañca madhuratañca ojavantatañca patthayamānā khīraparivattanaṃ nāma akāsi. Sā visākhāpuṇṇamadivase ‘‘pātova balikammaṃ karissāmī’’ti rattiyā paccūsasamayaṃ paccuṭṭhāya tā aṭṭha dhenuyo duhāpesi. Vacchakā dhenūnaṃ [Pg.82] thanamūlaṃ na āgamaṃsu, thanamūle pana navabhājanesu upanītamattesu attano dhammatāya khīradhārā pagghariṃsu. Taṃ acchariyaṃ disvā sujātā sahattheneva khīraṃ gahetvā navabhājane pakkhipitvā sahattheneva aggiṃ katvā pacituṃ ārabhi.

那时，在优楼频螺(Uruvelā)的塞纳村(Senānigama)，一位名叫善生(Sujātā)的姑娘出生在名为塞纳(Sena)的家主家中。她到了适婚年龄，在一棵尼拘律树下许愿道：“如果我嫁入门当户对的家族，并且头胎生下儿子，我将每年花费十万为您献供。”她的愿望实现了。当大士行苦行的第六年圆满时，正值毘舍佉(Visākhā)月圆日，善生想要举行献供，于是事先让一千头母牛在杖蜜林(Laṭṭhimadhukavana)中吃草，用那一千头牛的奶喂养五百头牛，再用那五百头牛的奶喂养二百五十头牛，如此递减，直到用十六头牛的奶喂养八头牛，为求乳汁浓稠、甜美且富有营养，她进行了所谓的“转乳”。在毘舍佉月圆日那天，她心想：“我要在清晨举行献供。”于是夜里黎明时分起身，让人挤取那八头母牛的奶。牛犊们没有靠近母牛的乳房，然而当新容器被放到乳房下方时，乳汁便依其自然之性流淌而出。看到这奇特的景象，善生亲手取了牛乳，倒入新容器中，然后亲手生火，开始煮粥。

Tasmiṃ pāyāse paccamāne mahantā mahantā pubbuḷā uṭṭhahitvā dakkhiṇāvaṭṭā hutvā sañcaranti. Ekaphusitampi bahi na uppatati, uddhanato appamattakopi dhūmo na uṭṭhahati. Tasmiṃ samaye cattāro lokapālā āgantvā uddhane ārakkhaṃ gaṇhiṃsu, mahābrahmā chattaṃ dhāresi, sakko alātāni samānento aggiṃ jālesi. Devatā dvisahassadīpaparivāresu catūsu mahādīpesu devamanussānaṃ upakappanaojaṃ attano devānubhāvena daṇḍakabaddhaṃ madhupaṭalaṃ pīḷetvā madhuṃ gaṇhamānā viya saṃharitvā tattha pakkhipiṃsu. Aññesu hi kālesu devatā kabaḷe kabaḷe ojaṃ pakkhipiṃsu, sambodhippattadivase ca parinibbānadivase ca ukkhaliyaṃyeva pakkhipiṃsu. Sujātā ekadivaseyeva tattha attano pākaṭāni anekāni acchariyāni disvā puṇṇaṃ nāma dāsiṃ āmantesi – ‘‘amma puṇṇe, ajja amhākaṃ devatā ativiya pasannā, mayā hi ettake kāle evarūpaṃ acchariyaṃ nāma na diṭṭhapubbaṃ, vegena gantvā devaṭṭhānaṃ paṭijaggāhī’’ti. Sā ‘‘sādhu, ayye’’ti tassā vacanaṃ sampaṭicchitvā turitaturitā rukkhamūlaṃ agamāsi.

当那乳糜熬煮时，巨大的气泡不断涌起，并向右旋转。没有一滴溅出锅外，灶台也没有升起丝毫烟雾。那时，四大天王前来守护灶台，大梵天为之撑伞，帝释天（Sakko）拨旺了炉火。诸天神从四大洲及其两千附属岛屿上，以其天神之力，收集了供养天人所需的滋养精华，如同从蜂巢中榨取蜂蜜一般，将之投入锅中。在其他时候，天神们是将滋养精华一团一团地投入食物中，但在佛陀成道之日和般涅槃之日，他们则直接将之投入锅里。善生在一天之内亲眼看到许多如此奇异的景象，便呼唤名叫富那（Puṇṇā）的婢女说：“富那啊，今天我们的天神非常喜悦，我这么久以来从未见过这样的奇事。快去把天神所在之处打理好！”她回答：“好的，女主人。”她领了话，便急忙赶到树下。

Bodhisattopi kho tasmiṃ rattibhāge pañca mahāsupine (a. ni. 5.196) disvā pariggaṇhanto ‘‘nissaṃsayaṃ ajjāhaṃ buddho bhavissāmī’’ti katasanniṭṭhāno tassā rattiyā accayena katasarīrapaṭijaggano bhikkhācārakālaṃ āgamayamāno pātova āgantvā tasmiṃ rukkhamūle nisīdi, attano pabhāya sakalaṃ rukkhamūlaṃ obhāsayamāno. Atha kho sā puṇṇā āgantvā addasa bodhisattaṃ rukkhamūle pācīnalokadhātuṃ olokayamānaṃ nisinnaṃ, sarīrato cassa nikkhantāhi pabhāhi sakalarukkhaṃ suvaṇṇavaṇṇaṃ. Disvānassā etadahosi – ‘‘ajja amhākaṃ devatā rukkhato oruyha sahattheneva balikammaṃ sampaṭicchituṃ nisinnā maññe’’ti ubbegappattā hutvā vegena āgantvā sujātāya etamatthaṃ ārocesi.

菩萨在那一夜见到五个大梦（增支部5.196），思量之后，他断定：“毫无疑问，我今天必将成佛。”那一夜过后，他料理完身体，等待着托钵的时刻，于清晨时分来到那棵树下坐下，自身的光芒照亮了整棵树。这时，婢女富那(Puṇṇā)前来，看见菩萨坐在树下望着东方界(pācīnalokadhātuṃ)，从他身上散发出的光芒使整棵树呈现出金色。见到此景，她心想：“想必是我们的天神今天从树上下来，要亲手接受献供了。”她激动不已，快步跑回去，将此事告知了善生(Sujātā)。

Sujātā [Pg.83] tassā vacanaṃ sutvā tuṭṭhamānasā hutvā ‘‘ajja dāni paṭṭhāya mama jeṭṭhadhītuṭṭhāne tiṭṭhāhī’’ti dhītu anucchavikaṃ sabbālaṅkāraṃ adāsi. Yasmā pana buddhabhāvaṃ pāpuṇanadivase satasahassagghanikā ekā suvaṇṇapāti laddhuṃ vaṭṭati, tasmā sā ‘‘suvaṇṇapātiyaṃ pāyāsaṃ pakkhipissāmī’’ti cittaṃ uppādetvā satasahassagghanikaṃ suvaṇṇapātiṃ nīharāpetvā tattha pāyāsaṃ pakkhipitukāmā pakkabhājanaṃ āvajjesi. Sabbo pāyāso padumapattato udakaṃ viya vattitvā pātiyaṃ patiṭṭhāsi, ekapātipūramattova ahosi. Sā taṃ pātiṃ aññāya pātiyā paṭikujjitvā odātavatthena veṭhetvā sayaṃ sabbālaṅkārehi attabhāvaṃ alaṅkaritvā taṃ pātiṃ attano sīse ṭhapetvā mahantena ānubhāvena nigrodharukkhamūlaṃ gantvā bodhisattaṃ disvā balavasomanassajātā ‘‘rukkhadevatā’’ti saññāya diṭṭhaṭṭhānato paṭṭhāya onatonatā gantvā sīsato pātiṃ otāretvā vivaritvā suvaṇṇabhiṅgārena gandhapupphavāsitaṃ udakaṃ gahetvā bodhisattaṃ upagantvā aṭṭhāsi. Ghaṭikāramahābrahmunā dinno mattikāpatto ettakaṃ kālaṃ bodhisattaṃ avijahitvā tasmiṃ khaṇe adassanaṃ gato, bodhisatto pattaṃ apassanto dakkhiṇahatthaṃ pasāretvā udakaṃ sampaṭicchi. Sujātā saheva pātiyā pāyāsaṃ mahāpurisassa hatthe ṭhapesi, mahāpuriso sujātaṃ olokesi. Sā ākāraṃ sallakkhetvā ‘‘ayya, mayā tumhākaṃ pariccattā, taṃ gaṇhitvā yathāruci karothā’’ti vanditvā ‘‘yathā mayhaṃ manoratho nipphanno, evaṃ tumhākampi nipphajjatū’’ti vatvā satasahassagghanikampi suvaṇṇapātiṃ purāṇakapaṇṇaṃ viya pariccajitvā anapekkhāva pakkāmi.

善生（Sujātā）听了她的话，心中欢喜，说道：“从今日起，你便是我长女了。”于是将适合女儿身份的所有饰品都给了她。又因在成就佛果之日，当得一价值十万的金钵，故她心生一念：“我当以金钵盛此乳糜。”便命人取来价值十万的金钵，欲将乳糜盛入其中时，她倾斜了煮锅。所有乳糜犹如莲叶上的水珠，滚落而安住于钵中，恰好满一钵。她用另一只钵盖好金钵，以白布包裹，自身佩戴所有饰品庄严其身，然后将金钵顶在头上，以大威仪前往尼拘律（Nigrodha）树下。她看见菩萨，生起强烈的喜悦，以为是树神，便从看见之处开始，一再躬身前行。她从头顶取下金钵，打开，用金瓶盛着香花熏过的水，走近菩萨，站立一旁。伽提迦罗（Ghaṭikāra）大梵天所赠的土钵，长久以来未曾离开菩萨，却于此刻消失不见。菩萨不见其钵，便伸出右手接受了水。善生将乳糜连同金钵一起放在大士手中。大士看着善生。她会其意，行礼说道：“尊者，此物我已奉献于您，请您收下，随意处置。”又说：“正如我的心愿已经成就，愿您的心愿也同样成就。”说完，便将价值十万的金钵视如一片旧叶般舍弃，毫无眷恋地离去了。

Bodhisattopi kho nisinnaṭṭhānā vuṭṭhāya rukkhaṃ padakkhiṇaṃ katvā pātiṃ ādāya nerañjarāya tīraṃ gantvā anekesaṃ bodhisattasatasahassānaṃ abhisambujjhanadivase otaritvā nhānaṭṭhānaṃ supatiṭṭhitaṃ nāma atthi, tassā tīre pātiṃ ṭhapetvā supatiṭṭhitatitthe otaritvā nhatvā anekabuddhasatasahassānaṃ nivāsanaṃ arahaddhajaṃ nivāsetvā puratthābhimukho nisīditvā ekaṭṭhitālapakkappamāṇe ekūnapaṇṇāsapiṇḍe katvā sabbaṃ appodakamadhupāyāsaṃ paribhuñji. Soyevassa buddhabhūtasa sattasattāhaṃ bodhimaṇḍe vasantassa [Pg.84] ekūnapaṇṇāsadivasāni āhāro ahosi. Ettakaṃ kālaṃ añño āhāro natthi, na nhānaṃ, na mukhadhovanaṃ, na sarīravaḷañjo, jhānasukhena phalasamāpattisukhena ca vītināmesi. Taṃ pana pāyāsaṃ bhuñjitvā suvaṇṇapātiṃ gahetvā ‘‘sacāhaṃ ajja buddho bhavissāmi, ayaṃ pāti paṭisotaṃ gacchatu, no ce bhavissāmi, anusotaṃ gacchatū’’ti vatvā nadīsote pakkhipi. Sā sotaṃ chindamānā nadīmajjhaṃ gantvā majjhaṭṭhāneneva javasampanno asso viya asītihatthamattaṭṭhānaṃ paṭisotaṃ gantvā ekasmiṃ āvaṭṭe nimujjitvā kāḷanāgarājabhavanaṃ gantvā tiṇṇaṃ buddhānaṃ paribhogapātiyo ‘‘kili kilī’’ti ravaṃ kārayamānā paharitvā tāsaṃ sabbaheṭṭhimā hutvā aṭṭhāsi. Kāḷo nāgarājā ta saddaṃ sutvā ‘‘hiyyo eko buddho nibbatti, puna ajja eko nibbatto’’ti vatvā anekehi padasatehi thutiyo vadamāno uṭṭhāsi. Tassa kira mahāpathaviyā ekayojanatigāvutappamāṇaṃ nabhaṃ pūretvā ārohanakālo ajja vā hiyyo vā sadiso ahosi.

菩萨也从坐处起身，右绕该树后，拿着钵前往尼连禅河(Nerañjarā)岸边。那里有一个名叫善安立(Supatiṭṭhita)的渡口，是成千上万的菩萨在即将证悟之日下水沐浴的地方。他将钵放在岸上，在善安立渡口下水沐浴，然后穿上成千上万佛陀所穿的阿罗汉之幢（袈裟），面向东方坐下，将那少水的蜂蜜乳糜做成四十九个饭团，每个约熟多罗果大小，然后全部吃完。这便是他成佛后，在菩提座(bodhimaṇḍa)安住七个七天、四十九日间的食物。在此期间，他没有其他食物，不沐浴，不洗脸，不理会身体所需，仅以禅那之乐与果定之乐度日。吃完乳糜后，他拿起金钵发愿道：“如果我今天能成佛，愿此钵逆流而上；如果不能，则顺流而下。”说完，便将其投入河流中。那钵划开水流，去到河中央，如一匹快马般逆流而上约八十肘，在一个漩涡中沉没，去到黑龙王(Kāḷa nāgarāja)的住所，撞击三位过去佛陀使用过的食钵，发出“kili kili”的声响，然后安住在所有钵的最下方。黑龙王听到那声音，说道：“昨天一位佛陀出世了，今天又有一位出世了！”他站起来，说了数百句偈颂来赞美。据说，他升起时，身躯充满一由旬又三伽浮陀的天空，其大小与昨天无异。

Bodhisattopi nadītīramhi supupphitasālavane divāvihāraṃ katvā sāyanhasamayaṃ pupphānaṃ vaṇṭato muccanakāle devatāhi alaṅkatena aṭṭhūsabhavitthārena maggena sīho viya vijambhamāno bodhirukkhābhimukho pāyāsi. Nāgayakkhasupaṇṇādayo dibbehi gandhapupphādīhi pūjayiṃsu, dibbasaṃgītādīni pavattayiṃsu, dasasahassī lokadhātu ekagandhā ekamālā ekasādhukārā ahosi. Tasmiṃ samaye sotthiyo nāma tiṇahārako tiṇaṃ ādāya paṭipathe āgacchanto mahāpurisassa ākāraṃ ñatvā aṭṭha tiṇamuṭṭhiyo adāsi. Bodhisatto tiṇaṃ gahetvā bodhimaṇḍaṃ āruyha dakkhiṇadisābhāge uttarābhimukho aṭṭhāsi. Tasmiṃ khaṇe dakkhiṇacakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi. Uttaracakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Bodhisatto ‘‘idaṃ sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto pacchimadisābhāgaṃ gantvā puratthimābhimukho aṭṭhāsi, tato pacchimacakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi, puratthimacakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Ṭhitaṭṭhitaṭṭhāne kirassa nemivaṭṭipariyante akkantaṃ nābhiyā patiṭṭhitamahāsakaṭacakkaṃ viya mahāpathavī onatunnatā [Pg.85] ahosi. Bodhisatto ‘‘idampi sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto uttaradisābhāgaṃ gantvā dakkhiṇābhimukho aṭṭhāsi. Tato uttaracakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi, dakkhiṇacakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Bodhisatto ‘‘idampi sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto puratthimadisābhāgaṃ gantvā pacchimābhimukho aṭṭhāsi. Puratthimadisābhāge pana sabbabuddhānaṃ pallaṅkaṭṭhānaṃ ahosi, taṃ neva chambhati, na kampati. Bodhisatto ‘‘idaṃ sabbabuddhānaṃ avijahitaṃ acalaṭṭhānaṃ kilesapañjaraviddhaṃsanaṭṭhāna’’nti ñatvā tāni tiṇāni agge gahetvā cālesi, tāvadeva cuddasahattho pallaṅko ahosi. Tānipi kho tiṇāni tathārūpena saṇṭhānena saṇṭhahiṃsu, yathārūpaṃ sukusalo cittakāro vā potthakāro vā ālikhitumpi samattho natthi. Bodhisatto bodhikkhandhaṃ piṭṭhito katvā puratthābhimukho daḷhamānaso hutvā –

菩萨亦于河畔繁花盛开的娑罗树林中度过白昼，至傍晚时分，花朵自花梗脱落之际，沿着由天神所装饰、宽达八乌萨婆（ūsabha）的道路，如狮子般威严前行，朝菩提树而去。龙、夜叉、金翅鸟等以天界的香、花等供养，天界的音乐等亦响起，一万世界充满了同一种香气、同一种花鬘、同一种善哉声。其时，有名为索提（Sotthiya）的割草人，持草迎面而来，识得大士之相，便供养了八把草。菩萨接过草，登上菩提道场，于南面朝北而立。刹那间，南方的轮围山下陷，仿佛抵达下方的无间地狱；北方的轮围山上升，仿佛抵达上方的有顶天。菩萨心想：“此处想必非证得正等觉之处。”于是右绕而行，至西面朝东而立。随即，西方的轮围山下陷，仿佛抵达下方的无间地狱；东方的轮围山上升，仿佛抵达上方的有顶天。据说，于其所立之处，大地皆有起伏，犹如巨大车轮，轮辋被踩踏，而轮毂固定不动。菩萨心想：“此处想必亦非证得正等觉之处。”于是右绕而行，至北面朝南而立。随即，北方的轮围山下陷，仿佛抵达下方的无间地狱；南方的轮围山上升，仿佛抵达上方的有顶天。菩萨心想：“此处想必亦非证得正等觉之处。”于是右绕而行，至东面朝西而立。东面乃是过去诸佛的宝座之处，此地不摇不动。菩萨了知：“此乃一切诸佛不舍离之不动处，摧毁烦恼牢笼之处。”便手持草端一抖，随即化为一个十四肘的宝座。那些草也排列成一种形状，即使是技艺精湛的画家或塑像师也无法描绘。菩萨背靠菩提树干，面向东方，心意坚定——

‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatu;

Upasussatu nissesaṃ, sarīre maṃsalohitaṃ. (a. ni. 2.5;

ma. ni. 2.184) –

“纵然仅余皮、筋与骨，身上血肉亦悉皆枯干！”

‘Na tvevāhaṃ sammāsambodhiṃ appatvā imaṃ pallaṅkaṃ bhindissāmī’’’ti asanisatasannipātenapi abhejjarūpaṃ aparājitapallaṅkaṃ ābhujitvā nisīdi.

“‘我若未证得正等正觉(sammāsambodhi)，绝不解开此跏趺坐(pallaṅka)！’他于是结成此不败之坐(aparājitapallaṅka)，此坐纵使百雷齐下亦不可破。”

Tasmiṃ samaye māro pāpimā – ‘‘siddhatthakumāro mayhaṃ vasaṃ atikkamitukāmo, na dānissa atikkamituṃ dassāmī’’ti mārabalassa santikaṃ gantvā etamatthaṃ ārocetvā māraghosanaṃ nāma ghosāpetvā mārabalaṃ ādāya nikkhami. Sā mārasenā mārassa purato dvādasayojanā hoti, dakkhiṇato ca vāmato ca dvādasayojanā, pacchato cakkavāḷapariyantaṃ katvā ṭhitā, uddhaṃ navayojanubbedhā hoti, yassā unnadantiyā unnādasaddo yojanasahassato paṭṭhāya pathaviundriyanasaddoviya sūyati. Atha māro devaputto diyaḍḍhayojanasatikaṃ girimekhalaṃ nāma hatthiṃ abhiruhitvā bāhusahassaṃ māpetvā nānāvudhāni aggahesi. Avasesāyapi māraparisāya dve janā ekasadisā ekasadisaṃ āvudhaṃ gaṇhantā nāhesuṃ. Nānāvaṇṇā nānappakāramukhā hutvā nānāvudhāni gaṇhantā bodhisattaṃ ajjhottharamānā āgamaṃsu.

那时，魔王波旬心想：“悉达多(Siddhattha)太子想要超越我的势力范围，我绝不让他超越。”于是他去到魔军那里，告知此事，发出了名为“魔吼”的号令，率领魔军出发。那魔军在魔罗前方延伸十二由旬，左右两边也各延伸十二由旬，后方则直抵轮围山边缘，向上高达九由旬。他们发出的呐喊声，从一千由旬外听来，犹如大地迸裂之声。然后，天子魔罗骑上一头一百五十由旬高的、名为山带(Girimekhala)的大象，化现出一千只手臂，拿起各种武器。其余的魔军会众中，没有两人的形貌或所持的武器是相同的。他们化现出各种颜色、各种面孔，手持各种武器，向菩萨铺天盖地而来。

Dasasahassacakkavāḷadevatā [Pg.86] pana mahāsattassa thutiyo vadamānā aṭṭhaṃsu. Sakko devarājā vijayuttarasaṅkhaṃ dhamamāno aṭṭhāsi. So kira saṅkho vīsahatthasatiko hoti, sakiṃ vātaṃ gāhāpetvā dhamiyamāno cattāro māse saddaṃ karitvā nissaddo hoti. Mahākāḷanāgarājā atirekapadasatena vaṇṇaṃ vaṇṇentova aṭṭhāsi, mahābrahmā setacchattaṃ dhārayamāno aṭṭhāsi. Mārabale pana bodhimaṇḍaṃ upasaṅkamante tesaṃ ekopi ṭhātuṃ nāsakkhi, sammukhasammukhaṭṭhāneneva palāyiṃsu. Kāḷo nāma nāgarājāpi pathaviyaṃ nimujjitvā pañcayojanasatikaṃ mañjerikanāgabhavanaṃ gantvā ubhohi hatthehi mukhaṃ pidahitvā nipanno. Sakko devarājāpi vijayuttarasaṅkhaṃ piṭṭhiyaṃ katvā cakkavāḷamukhavaṭṭiyaṃ aṭṭhāsi, mahābrahmā setacchattaṃ koṭiyaṃ gahetvā brahmalokameva agamāsi. Ekadevatāpi ṭhātuṃ samatthā nāma nāhosi. Mahāpuriso pana ekakova nisīdi.

一万个世界体系的天神们站立着称颂大有情（mahāsatta）。天主帝释（Sakko devarājā）站立着吹响胜利法螺（Vijayuttara）。据说此螺有一百二十肘，一次充气吹响，可持续发声四个月方才寂静。大黑龙王（Mahākāḷa nāgarājā）站立着以一百多首偈颂赞美，大梵天（Mahābrahmā）则擎着白伞站立着。然而，当魔罗（Māra）的军队逼近菩提道场时，他们无一能够站立，都从各自面对着的地方逃跑了。名为黑（Kāḷa）的龙王也潜入地里，去到五百由旬之遥的曼杰利咖龙宫（Mañjerikanāgabhavana），用双手捂着脸躺下了。天主帝释也将胜利法螺背在背上，站到了轮围山的边缘；大梵天则拿着白伞的伞沿，回到了梵天世界。没有一个天神能够站立。唯有大士独自坐着。

Māropi attano parisaṃ āha – ‘‘tātā, suddhodanaputtena siddhatthena sadiso añño puriso nāma natthi, mayaṃ sammukhā yuddhaṃ dātuṃ na sakkhissāma, pacchābhāgena dassāmā’’ti. Mahāpurisopi tīṇi passāni oloketvā sabbadevatānaṃ palātattā suññāni addasa. Puna uttarapassena mārabalaṃ ajjhottharamānaṃ disvā ‘‘ayaṃ ettako jano maṃ ekakaṃ sandhāya mahantaṃ vāyāmaṃ karoti, imasmiṃ ṭhāne mayhaṃ mātā vā pitā vā bhātā vā añño vā koci ñātako natthi, imā pana dasa pāramiyova mayhaṃ dīgharattaṃ puṭṭhaparijanasadisā. Tasmā mayā pāramiyova balaggaṃ katvā pāramisattheneva paharitvā imaṃ balakāyaṃ viddhaṃsetuṃ vaṭṭatī’’ti dasa pāramiyo āvajjamāno nisīdi.

魔罗也对自己的部众说：“诸位，没有哪个人能像净饭王（Suddhodana）之子悉达多（Siddhattha）那样。我们无法与他正面交战，我们应从后方攻击。”大士环顾三方，看到诸天神都已逃离，空无一人。再转向北方，看见魔罗的军队正铺天盖地而来，于是想道：“这么庞大的众人正为了对付我一人而大费周章。在此处，没有我的母亲、父亲、兄弟，或任何其他亲人。然而，这十波罗蜜长期以来就像我所培育的侍从。因此，我应以波罗蜜为我的主力，以波罗蜜为武器，击溃这支军队。”他如此忆念着十波罗蜜，安坐不动。

Atha kho māro devaputto – ‘‘vāteneva siddhatthaṃ palāpessāmī’’ti vātamaṇḍalaṃ samuṭṭhāpesi. Taṅkhaṇaññeva puratthimādibhedāvātā samuṭṭhahitvā addhayojanayojanadviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni uddhaṃmūlāni katvā samantā gāmanigame cuṇṇavicuṇṇe kātuṃ samatthāpi mahāpurisassa puññatejena vihatānubhāvā bodhisattaṃ patvā bodhisattassa cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tato – ‘‘udakena [Pg.87] naṃ ajjhottharitvā māressāmī’’ti mahāvassaṃ samuṭṭhāpesi. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā valāhakā uṭṭhahitvā vassiṃsu. Vuṭṭhidhārāvegena pathavī chiddāvachiddā ahosi. Vanarukkhādīnaṃ uparibhāgena mahāmegho āgantvā mahāsattassa cīvare ussāvabindugahaṇamattampi temetuṃ nāsakkhi. Tato pāsāṇavassaṃ samuṭṭhāpesi. Mahantāni mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā bodhisattaṃ patvā dibbamālāguḷabhāvaṃ āpajjiṃsu. Tato paharaṇavassaṃ samuṭṭhāpesi. Ekatodhārā ubhatodhārā asisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā bodhisattaṃ patvā dibbapupphāni ahesuṃ. Tato aṅgāravassaṃ samuṭṭhāpesi. Kiṃsukavaṇṇā aṅgārā ākāsenāgantvā bodhisattassa pādamūle dibbapupphāni hutvā vikiriṃsu. Tato kukkuḷavassaṃ samuṭṭhāpesi. Accuṇho aggivaṇṇo kukkuḷo ākāsenāgantvā bodhisattassa pādamūle candanacuṇṇaṃ hutvā nipatati. Tato vālukāvassaṃ samuṭṭhāpesi. Atisukhumā vālukā dhūmāyantā pajjalantā ākāsenāgantvā mahāsattassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tato kalalavassaṃ samuṭṭhāpesi, taṃ kalalaṃ dhūmāyantaṃ pajjalantaṃ ākāsenāgantvā bodhisattassa pādamūle dibbavilepanaṃ hutvā nipatati. Tato ‘‘iminā bhiṃsetvā siddhatthaṃ palāpessāmī’’ti andhakāraṃ samuṭṭhāpesi. Taṃ caturaṅgasamannāgataṃ andhakāraṃ viya mahātamaṃ hutvā bodhisattaṃ patvā sūriyappabhāvihataṃ viya andhakāraṃ antaradhāyi.

于是，魔罗天子心想：“我要用风把悉达多吹走”，便刮起旋风。顷刻间，从东方等方向刮来狂风，即使能摧毁半由旬、一由旬、二由旬、三由旬大小的山峰，把森林树木连根拔起，足以把周围的村庄、城镇碾成粉末，但它们的力量因大士的福德威力而被摧伏，当接触到菩萨时，连菩萨的衣角都无法撼动。于是他想：“我要用水淹没他，杀死他”，便降下暴雨。凭借他的威力，百层、千层等重重叠叠的云层升起，降下大雨。雨势凶猛，大地变得千疮百孔。大雨漫过森林树木的上方，但一来到大士之处，却连其袈裟上的一滴露水都无法沾湿。接着他降下石块雨。巨大的山峰冒着烟、燃着火从天而降，一碰到菩萨就变成了天界的华鬘。他又降下兵器雨。单刃、双刃的刀、矛、剃刀等冒着烟、燃着火从天而降，一碰到菩萨就变成了天界的鲜花。他又降下炭火雨。焰红色的炭火从天而降，在菩萨脚下变成天界的鲜花散落。接着降下热灰雨。极热的、火红色的热灰从天而降，在菩萨脚下变成旃檀粉落下。他又降下沙雨。极细的沙子冒着烟、燃着火从天而降，在大士脚下变成天界的鲜花落下。接着降下烂泥雨。那烂泥冒着烟、燃着火从天而降，在菩萨脚下变成天界的涂香落下。然后他想：“我要用这黑暗来恐吓悉达多，把他赶走”，便兴起黑暗。那如四支具足的黑暗般的极度黑暗，一来到菩萨之处，就如同被阳光驱散的黑暗一般消失了。

Evaṃ so māro imāhi navahi vātavassapāsāṇapaharaṇaaṅgārakukkuḷavālukākalalandhakāravuṭṭhīhi bodhisattaṃ palāpetuṃ asakkonto – ‘‘kiṃ, bhaṇe, tiṭṭhatha, imaṃ siddhatthakumāraṃ gaṇhatha hanatha palāpethā’’ti attano parisaṃ āṇāpetvā sayampi girimekhalassa hatthino khandhe nisinno cakkāvudhaṃ ādāya bodhisattaṃ upasaṅkamitvā ‘‘siddhattha, uṭṭhehi etasmā pallaṅkā, nāyaṃ tuyhaṃ pāpuṇāti, mayhaṃ esa pāpuṇātī’’ti āha. Mahāsatto tassa vacanaṃ sutvā avoca – ‘‘māra, neva tayā dasa pāramiyo pūritā, na upapāramiyo, na paramatthapāramiyo, nāpi pañca mahāpariccāgā pariccattā, na ñātatthacariyā, na lokatthacariyā, na buddhatthacariyā pūritā, sabbā tā mayāyeva pūritā, tasmā nāyaṃ pallaṅko tuyhaṃ pāpuṇāti, mayheveso pāpuṇātī’’ti.

就这样，魔罗(Māra)用这九种暴雨——风、雨、石块、兵器、炭火、热灰、沙、烂泥和黑暗——都无法使菩萨退却，便命令其部众说：“喂，你们站着做什么？抓住这位悉达多(Siddhattha)王子，杀了他，赶走他！”他自己也骑在基里梅卡拉(Girimekhala)象的背上，手持轮刃，走近菩萨说道：“悉达多，从这个宝座上起来！它不属于你，它属于我！”大士听了他的话，说道：“魔罗，你未曾圆满十波罗蜜，未曾圆满近波罗蜜，未曾圆满胜义波罗蜜，也未曾行过五大施，未曾修习亲族利行、世间利行、佛陀利行。所有这一切都由我圆满了。因此，这个宝座不属于你，它只属于我。”

Māro [Pg.88] kuddho kodhavegaṃ asahanto mahāpurisassa cakkāvudhaṃ vissajjesi. Taṃ tassa dasa pāramiyo āvajjentasseva uparibhāge mālāvitānaṃ hutvā aṭṭhāsi. Taṃ kira khuradhāraṃ cakkāvudhaṃ aññadā kuddhena vissaṭṭhaṃ ekagghanapāsāṇatthambhe vaṃsakaḷīre viya chindantaṃ gacchati. Idāni pana tasmiṃ mālāvitānaṃ hutvā ṭhite avasesā māraparisā ‘‘idāni siddhattho pallaṅkato vuṭṭhāya palāyissatī’’ti mahantamahantāni selakūṭāni vissajjesuṃ, tānipi mahāpurisassa dasa pāramiyo āvajjentassa mālāguḷabhāvaṃ āpajjitvā bhūmiyaṃ patiṃsu. Devatā cakkavāḷamukhavaṭṭiyaṃ ṭhitā gīvaṃ pasāretvā sīsaṃ ukkhipitvā ‘‘naṭṭho vata, bho, siddhatthakumārassa rūpaggappatto attabhāvo, kiṃ nu kho so karissatī’’ti olokenti.

愤怒的魔罗(Māra)无法承受其怒火，向大士投掷出轮刃。当大士忆念十波罗蜜时，那轮刃就在其上方变成了花鬘华盖而住立。据说，这剃刀般锋利的轮刃，往昔被愤怒者掷出时，能像劈开竹笋一般轻易切断坚实的整块石柱。但此刻，当它变成花鬘华盖停住时，剩下的魔罗部众认为“现在悉达多(Siddhattha)一定会从宝座上起身逃走了”，便投掷出巨大无比的山峰。这些山峰在大士忆念十波罗蜜时，也都变成了花球坠落在地。诸天站在轮围世界(Cakkavāḷa)的边缘，伸长脖子，抬起头，观望着，心想：“唉！悉达多王子那已达色之顶峰的身体要被毁坏了，他究竟会怎么做呢？”

Tato bodhisatto ‘‘pūritapāramīnaṃ bodhisattānaṃ sambujjhanadivase pattapallaṅko mayhaṃ pāpuṇātī’’ti vatvā ṭhitaṃ māraṃ āha – ‘‘māra, tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Māro ‘‘ime ettakāva janā sakkhino’’ti mārabalābhimukhaṃ hatthaṃ pasāresi. Tasmiṃ khaṇe māraparisāya ‘‘ahaṃ sakkhi, ahaṃ sakkhī’’ti pavattasaddo pathaviundriyanasaddasadiso ahosi. Atha māro mahāpurisaṃ āha – ‘‘siddhattha, tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Mahāpuriso ‘‘tuyhaṃ tāva dānassa dinnabhāve sacetanā sakkhino, mayhaṃ pana imasmiṃ ṭhāne sacetano koci sakkhi nāma natthi, tiṭṭhatu tāva me avasesaattabhāvesu dinnadānaṃ, vessantarattabhāve pana ṭhatvā mayhaṃ sattasatakamahādānassa tāva dinnabhāve acetanāpi ayaṃ ghanamahāpathavī sakkhī’’ti cīvaragabbhantarato dakkhiṇahatthaṃ abhinīharitvā ‘‘vessantarattabhāve ṭhatvā mayhaṃ sattasatakamahādānassa dinnabhāve tvaṃ sakkhi, na sakkhī’’ti mahāpathaviyābhimukhaṃ hatthaṃ pasāresi. Mahāpathavī ‘‘ahaṃ te tadā sakkhī’’ti viravasatena viravasahassena viravasatasahassena mārabalaṃ avattharamānā viya unnadi.

于是，菩萨说道：“此乃圆满波罗蜜的诸菩萨于证悟之日所获的宝座，必为我所得。”说完，便对魔罗说：“魔罗，你行布施时，谁为见证？”魔罗向其军队伸出手道：“这些人就是见证。”就在那一刻，魔罗的部众齐声高呼：“我是见证！我是见证！”其声如同大地崩裂。其后，魔罗问大士：“悉达多，你行布施时，谁为见证？”大士说道：“你的布施尚有有情识的见证者，而我于此地，却无任何有情识的见证者。我于其余诸生中所行布施，姑且不论，然我身为韦桑达拉(Vessantara)时，所行七百大施，这无情的坚固大地即是见证。”说着，便从袈裟内伸出右手，朝向大地问道：“我身为韦桑达拉行七百大施时，你为见证，不是吗？”大地随即发出成百、上千、乃至十万次轰鸣，仿佛要压倒魔军一般，回应道：“我当时是你的见证者！”

Tato mahāpurise ‘‘dinnaṃ te, siddhattha, mahādānaṃ uttamadāna’’nti vessantaradānaṃ sammasante diyaḍḍhayojanasatiko girimekhalahatthī jaṇṇukehi pathaviyaṃ patiṭṭhāsi, māraparisā disāvidisā palāyiṃsu, dve ekamaggena gatā nāma natthi, sīsābharaṇāni ceva nivatthavasanāni ca [Pg.89] chaḍḍetvā sammukhasammukhadisāhiyeva palāyiṃsu. Tato devasaṅghā palāyamānaṃ mārabalaṃ disvā ‘‘mārassa parājayo jāto, siddhatthakumārassa jayo jāto, jayapūjaṃ karissāmā’’ti devatā devatānaṃ, nāgā nāgānaṃ, supaṇṇā supaṇṇānaṃ, brahmāno brahmānaṃ ghosetvā gandhamālādihatthā mahāpurisassa santikaṃ bodhipallaṅkaṃ āgamaṃsu.

其时，大士思惟韦桑达拉(Vessantara)之布施：“悉达多(Siddhattha)，汝所行乃大施、无上施！”一百五十由旬之基里梅卡拉(Girimekhala)象双膝跪地。魔军四散奔逃，无二人同路，皆丢弃头饰与衣物，只顾朝正前方逃去。于是，天众见魔军溃逃，高呼：“魔罗已败，悉达多太子已胜，我等当行胜利之供养！”天神对天神，龙对龙，金翅鸟对金翅鸟，梵天对梵天宣告后，手持香、花鬘等，来到大士所在的菩提座前。

Evaṃ gatesu pana tesu –

当他们如此前来时——

‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā devagaṇā mahesino.

“此乃具德佛陀之胜利，罪恶魔罗之失败；天众于菩提道场心怀欢喜，宣扬大仙之胜利。

‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā nāgagaṇā mahesino.

“此乃具德佛陀之胜利，罪恶魔罗之失败；龙众于菩提道场心怀欢喜，宣扬大仙之胜利。

‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā supaṇṇasaṅghāpi mahesino.

“此乃具德佛陀之胜利，罪恶魔罗之失败；金翅鸟众亦于菩提道场心怀欢喜，宣扬大仙之胜利。

‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā brahmagaṇā mahesino’’ti. –

“此乃具德佛陀之胜利，罪恶魔罗之失败；梵天众于菩提道场心怀欢喜，宣扬大仙之胜利。”

Avasesā dasasu cakkavāḷasahassesu devatā mālāgandhavilepanehi pūjayamānā nānappakārā ca thutiyo vadamānā aṭṭhaṃsu. Evaṃ dharamāneyeva sūriye mahāpuriso mārabalaṃ vidhamitvā cīvarūpari patamānehi bodhirukkhaṅkurehi rattapavāḷadalehi viya pūjiyamāno paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāresi. Athassa dvādasapadikaṃ paccayākāraṃ vaṭṭavivaṭṭavasena anulomapaṭilomato sammasantassa dasasahassī lokadhātu udakapariyantaṃ katvā dvādasakkhattuṃ saṅkampi.

其余一万个世界(cakkavāḷa)的诸天，以花鬘、熏香、涂香供养，口诵种种赞颂之词而住。当太阳尚在时，大士摧伏魔军，为如红珊瑚瓣、飘落于袈裟之上的菩提树嫩芽所供养。他于初夜时忆念宿住(pubbenivāsa)，于中夜时清净天眼(dibbacakkhu)，于后夜时令智趣入缘起(paṭiccasamuppāda)。其时，当他以顺逆二法思惟十二支缘起(paccayākāra)的流转与还灭时，这一万世界，下至水际，十二次震动。

Mahāpurise [Pg.90] pana dasasahassilokadhātuṃ unnādetvā aruṇuggamanavelāya sabbaññutaññāṇaṃ paṭivijjhante sakalā dasasahassī lokadhātu alaṅkatapaṭiyattā ahosi. Pācīnacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā pacchimacakkavāḷamukhavaṭṭiṃ paharanti, tathā pacchimacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā pācīnacakkavāḷamukhavaṭṭiṃ paharanti, dakkhiṇacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā uttaracakkavāḷamukhavaṭṭiṃ paharanti, uttaracakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā dakkhiṇacakkavāḷamukhavaṭṭiṃ paharanti, pathavitale ussāpitānaṃ dhajānaṃ paṭākā brahmalokaṃ āhacca aṭṭhaṃsu, brahmaloke baddhānaṃ dhajānaṃ paṭākā pathavitale patiṭṭhahiṃsu, dasasahassesu cakkavāḷesu pupphūpagā rukkhā pupphaṃ gaṇhiṃsu, phalūpagā rukkhā phalapiṇḍibhārasahitā ahesuṃ. Khandhesu khandhapadumāni pupphiṃsu, sākhāsu sākhāpadumāni, latāsu latāpadumāni, ākāse olambakapadumāni, ghanasilātalāni bhinditvā uparūpari satapattāni hutvā daṇḍakapadumāni uṭṭhahiṃsu. Dasasahassī lokadhātu vaṭṭetvā vissaṭṭhamālāguḷā viya susanthatapupphasanthāro viya ca pupphābhikiṇṇā ahosi. Cakkavāḷantaresu aṭṭhayojanasahassā lokantarikanirayā sattasūriyappabhāhipianobhāsitapubbā tadā ekobhāsā ahesuṃ. Caturāsītiyojanasahassagambhīro mahāsamuddo madhurodako ahosi, nadiyo na pavattiṃsu, jaccandhā rūpāni passiṃsu, jātibadhirā saddaṃ suṇiṃsu, jātipīṭhasappino padasā gacchiṃsu, andubandhanādīni chijjitvā patiṃsu.

至于大士，当他使其一万世界轰鸣，于黎明时分彻证一切知智时，整个一万世界都装饰齐备。东方轮围山界升起的旗幡，拂及西方轮围山界；同样，西方轮围山界升起的旗幡，拂及东方轮围山界；南方轮围山界升起的旗幡，拂及北方轮围山界；北方轮围山界升起的旗幡，拂及南方轮围山界。地面上竖起的旗幡，触及梵天界而立；梵天界系缚的旗幡，垂立于地面。一万个世界中的花树皆开花，果树皆结实累累。树干上开出干莲花，树枝上开出枝莲花，藤蔓上开出蔓莲花，空中垂下悬莲花。坚硬的石面破裂，茎莲花(daṇḍakapadumāni)生起，层层向上，皆成百瓣莲花。一万世界，如散开的花环，又如善铺的花毯，遍满鲜花。轮围山之间八千由旬的界间地狱，纵然七日之光亦不能照，彼时皆成一片光明。八万四千由旬深的大海变成甜水，江河静止不流。生盲者得见色，生聋者得闻声，生跛者能以足行走，枷锁镣铐等束缚皆断裂坠落。

Evaṃ aparimāṇena sirivibhavena pūjiyamāno mahāpuriso anekappakāresu acchariyadhammesu pātubhūtesu sabbaññutaṃ paṭivijjhitvā sabbabuddhehi avijahitaṃ udānaṃ udānesi –

如是，大士受到无量荣耀与财富的供养，于种种稀有之法显现时，彻证一切知智，发出诸佛未曾舍弃的感兴语：

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

“我于轮回中流转多生，寻觅造屋者而未得。一再受生，实为痛苦。

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154);

“造屋者，你已被见到！你再不能建造房屋。你所有的椽条都已折断，屋脊也已粉碎。我心已达无为，证得贪爱之灭尽。”

Iti [Pg.91] tusitabhavanato paṭṭhāya yāva ayaṃ bodhimaṇḍe sabbaññutappatti, ettakaṃ ṭhānaṃ avidūrenidānaṃ nāmāti veditabbaṃ.

如是，从兜率天(Tusita)开始，直到在菩提座(bodhimaṇḍa)证得一切知智，此部分当知为“不远因缘”(Avidūrenidāna)。

Avidūrenidānakathā niṭṭhitā.

不远因缘论终。

3. Santikenidānakathā

3. 近因缘论

‘‘Santikenidānaṃ pana ‘ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’. ‘Vesāliyaṃ viharati mahāvane kūṭāgārasālāya’nti ca evaṃ tasmiṃ tasmiṃ ṭhāneyeva labbhatī’’ti vuttaṃ. Kiñcāpi evaṃ vuttaṃ, atha kho pana tampi ādito paṭṭhāya evaṃ veditabbaṃ – udānañhi udānetvā jayapallaṅke nisinnassa bhagavato etadahosi – ‘‘ahaṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni imassa pallaṅkassa kāraṇā sandhāviṃ, ettakaṃ me kālaṃ imasseva pallaṅkassa kāraṇā alaṅkatasīsaṃ gīvāya chinditvā dinnaṃ, suañjitāni akkhīni hadayamaṃsañca uppāṭevā dinnaṃ, jālīkumārasadisā puttā, kaṇhājinakumārisadisā dhītaro, maddīdevisadisā bhariyāyo ca paresaṃ dāsatthāya dinnā. Ayaṃ me pallaṅko jayapallaṅko thirapallaṅko, ettha me nisinnassa saṅkappā paripuṇṇā, na tāva ito vuṭṭhahissāmī’’ti anekakoṭisatasahassasamāpattiyo samāpajjanto sattāhaṃ tattheva nisīdi. Yaṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī’’ti (mahāva. 1; udā. 1).

“就近因缘而言，有言：‘一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园’；以及‘住在毗舍离(Vesālī)大林(Mahāvana)的重阁讲堂(Kūṭāgārasālā)’，如此，在各个地方都能找到这样的记述。虽说如此，但仍应从头这样理解：世尊在胜利座(jayapallaṅka)上发出自说语(udāna)时，心中生起此念：‘我为这张宝座，于四阿僧祇又十万劫中轮回。在如此长的时间里，正因此座，我将装饰好的头颅从颈上斩下布施；将涂好眼膏的眼睛与心肉挖出布施；将如阇利(Jālī)王子般的儿子、如耿哈吉那(Kaṇhājinā)公主般的女儿，以及如玛蒂(Maddī)王妃般的妻子，施予他人为奴。我的这张宝座是胜利座、稳固座，我坐于此处，诸愿已满，我将不从此座起身。’于是，他进入无数百千俱胝的等至，在那里一坐七日。针对此事而说：‘其时，世尊以一跏趺坐了七天，感受着解脱之乐。’”

Atha ekaccānaṃ devatānaṃ ‘‘ajjāpi nūna siddhatthassa kattabbakiccaṃ atthi, pallaṅkasmiñhi ālayaṃ na vijahatī’’ti parivitakko udapādi. Satthā devatānaṃ parivitakkaṃ ñatvā tāsaṃ vitakkavūpasamatthaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Mahābodhimaṇḍe hi katapāṭihāriyañca ñātisamāgame katapāṭihāriyañca pāthikaputtasamāgame katapāṭihāriyañca sabbaṃ kaṇḍambarukkhamūle katayamakapāṭihāriyasadisaṃ ahosi.

其时，某些天神心中生起此念：“想必悉达多(Siddhattha)仍有未竟之事，因为他对宝座(pallaṅka)仍有执爱，不愿舍离。”导师了知天神们的想法后，为平息其思虑，便上升空中，示现双神变(yamakapāṭihāriya)。诚然，祂于大菩提座(Mahābodhimaṇḍa)所作的神变、于亲族集会时所作的神变，以及于跋提咖子(Pāthikaputta)集会时所作的神变，皆与在健陀芒果树(Kaṇḍamba-rukkha)下所作的双神变无异。

Evaṃ satthā iminā pāṭihāriyena devatānaṃ vitakkaṃ vūpasametvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā ‘‘imasmiṃ vata [Pg.92] me pallaṅke sabbaññutaṃ paṭividdha’’nti cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ balādhigamaṭṭhānaṃ pallaṅkaṃ bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. Atha satthā pallaṅkassa ca ṭhitaṭṭhānassa ca antarā caṅkamaṃ māpetvā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi. Taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ.

如是，世尊以此神变平息诸天之思虑后，从宝座稍移，立于东北方，心念：“我实于此座上证得一切知智。”遂以不瞬之目，凝视此圆满四阿僧祇又十万劫波罗蜜之力所成就处的宝座与菩提树，如是度过七日。彼处即成“不瞬塔”（Animisacetiya）之名。其后，世尊于宝座与伫立处之间化现经行处，于东西向之宝经行道上经行，度过七日。彼处即成“宝经行塔”（Ratanacaṅkamacetiya）之名。

Catutthe pana sattāhe bodhito pacchimuttaradisābhāge devatā ratanagharaṃ māpayiṃsu. Tattha bhagavā pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayasamantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi. Ābhidhammikā panāhu – ‘‘ratanagharaṃ nāma na sattaratanamayaṃ gehaṃ, sattannaṃ pana pakaraṇānaṃ sammasitaṭṭhānaṃ ‘ratanaghara’nti vuccatī’’ti. Yasmā panettha ubhopete pariyāyena yujjanti, tasmā ubhayampetaṃ gahetabbameva. Tato paṭṭhāya pana taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. Evaṃ satthā bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Tatrāpi dhammaṃ vicinanto vimuttisukhañca paṭisaṃvedento nisīdi.

第四七日中，诸天于菩提树西北方化现一宝屋（Ratanaghara）。世尊于彼处结跏趺坐，审察阿毗达摩藏，尤其是有无尽法门的《发趣论》（Paṭṭhāna），如是度过七日。然阿毗达摩论师言：“所谓宝屋，非七宝所成之屋，实乃审察七部论典之处，故名‘宝屋’。”以二说于此皆可善巧解释，故二者皆应采纳。自是以后，彼处即成“宝屋塔”（Ratanagharacetiya）之名。如是，世尊于菩提树附近度过四七日已，于第五七日中，从菩提树下往诣阿迦巴喇榕树（Ajapālanigrodha）。于彼处亦审察法义，感受解脱之乐而坐。

Tasmiṃ samaye māro pāpimā ‘‘ettakaṃ kālaṃ anubandhanto otārāpekkhopi imassa na kiñci khalitaṃ addasaṃ, atikkantodāni esa mama vasa’’nti domanassappatto mahāmagge nisīditvā soḷasa kāraṇāni cintento bhūmiyaṃ soḷasa lekhā ākaḍḍhi – ‘‘ahaṃ eso viya dānapāramiṃ na pūresiṃ, tenamhi iminā sadiso na jāto’’ti ekaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya sīlapāramiṃ…pe… nekkhammapāramiṃ, paññāpāramiṃ, vīriyapāramiṃ, khantipāramiṃ, saccapāramiṃ, adhiṭṭhānapāramiṃ, mettāpāramiṃ, upekkhāpāramiṃ na pūresiṃ, tenamhi iminā sadiso na jāto’’ti dasamaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya asādhāraṇassa indriyaparopariyattañāṇassa paṭivedhāya upanissayabhūtā dasa pāramiyo na pūresiṃ, tenamhi iminā sadiso na jāto’’ti ekādasamaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya asādhāraṇassa āsayānusayañāṇassa…pe… mahākaruṇāsamāpattiñāṇassa, yamakapāṭihāriyañāṇassa, anāvaraṇañāṇassa, sabbaññutaññāṇassa paṭivedhāya upanissayabhūtā dasa [Pg.93] pāramiyo na pūresiṃ, tenamhi iminā sadiso na jāto’’ti soḷasamaṃ lekhaṃ ākaḍḍhi. Evaṃ māro imehi kāraṇehi mahāmagge soḷasa lekhā ākaḍḍhitvā nisīdi.

那时，魔王波旬（Māra Pāpimā）想到：“我追随了这么久，想寻找他的弱点，却连一点过失都没发现。现在他已经超越我的势力范围了。”他因此感到忧恼，坐在大路上，思索着十六个原因，在地上划了十六道线——“我没有像他那样圆满布施波罗蜜（dānapāramī），因此我没能像他一样”，他划了第一道线。同样地，“我没有像他那样圆满持戒波罗蜜（sīlapāramī）……出离波罗蜜（nekkhammapāramī）、智慧波罗蜜（paññāpāramī）、精进波罗蜜（vīriyapāramī）、忍辱波罗蜜（khantipāramī）、真实波罗蜜（saccapāramī）、决意波罗蜜（adhiṭṭhānapāramī）、慈波罗蜜（mettāpāramī）、舍波罗蜜（upekkhāpāramī），因此我没能像他一样”，他划了第十道线。同样地，“我没有像他那样圆满作为证得不共的根器胜劣智（indriyaparopariyattañāṇa）之基础的十波罗蜜，因此我没能像他一样”，他划了第十一道线。同样地，“我没有像他那样圆满作为证得不共的意乐随眠智（āsayānusayañāṇa）……大悲等至智（mahākaruṇāsamāpattiñāṇa）、双神变智（yamakapāṭihāriyañāṇa）、无碍智（anāvaraṇañāṇa）、一切知智（sabbaññutaññāṇa）之基础的十波罗蜜，因此我没能像他一样”，他划了第十六道线。就这样，魔王因这些原因，在大路上划了十六道线后坐了下来。

Tasmiñca samaye taṇhā, arati, ragā cāti tisso māradhītaro (saṃ. ni. 1.161) ‘‘pitā no na paññāyati, kahaṃ nu kho etarahī’’ti olokayamānā taṃ domanassappattaṃ bhūmiṃ lekhamānaṃ nisinnaṃ disvā pitu santikaṃ gantvā ‘‘kasmā, tāta, tvaṃ dukkhī dummano’’ti pucchiṃsu. ‘‘Ammā, ayaṃ mahāsamaṇo mayhaṃ vasaṃ atikkanto, ettakaṃ kālaṃ olokento otāramassa daṭṭhuṃ nāsakkhiṃ, tenamhi dukkhī dummano’’ti. ‘‘Yadi evaṃ mā cintayittha, mayametaṃ attano vase katvā ādāya āgamissāmā’’ti āhaṃsu. ‘‘Na sakkā, ammā, esa kenaci vase kātuṃ, acalāya saddhāya patiṭṭhito esa puriso’’ti. ‘‘Tāta, mayaṃ itthiyo nāma, idāneva naṃ rāgapāsādīhi bandhitvā ānessāma, tumhe mā cintayitthā’’ti vatvā bhagavantaṃ upasaṅkamitvā ‘‘pāde te, samaṇa, paricāremā’’ti āhaṃsu. Bhagavā neva tāsaṃ vacanaṃ manasi akāsi, na akkhīni ummīletvā olokesi, anuttare upadhisaṅkhaye vimuttiyā vivekasukhaññeva anubhavanto nisīdi.

那时，魔王的三位女儿——渴爱(Taṇhā)、不乐(Arati)和贪欲(Ragā)（《相应部》1.161），一边寻觅一边想道：“我们的父亲不见了，他现在会在哪里呢？”她们看见父亲正满怀忧愁地坐在地上画着，便走到他跟前问道：“父亲啊，您为何如此痛苦忧愁？”魔王回答：“女儿们啊，这位大沙门已经超越了我的控制。我观察了这么久，却始终找不到他的弱点，因此我痛苦忧愁。”她们说：“若是这样，父亲不必忧虑，我们会把他控制住带来。”魔王说：“女儿们啊，这是不可能的。那人已安立于不可动摇的信心之中，无人能够控制他。”她们说：“父亲啊，我们毕竟是女子，现在就用情欲的罗网将他束缚带来，您不必担心。”说完便走近世尊说：“沙门啊，让我们来服侍您的双足吧。”世尊既没有把她们的话放在心上，也没有睁眼看她们，只是安坐着，体验着无上执取灭尽解脱的远离之乐。

Puna māradhītaro ‘‘uccāvacā kho purisānaṃ adhippāyā, kesañci kumārikāsu pemaṃ hoti, kesañci paṭhamavaye ṭhitāsu, kesañci majjhimavaye ṭhitāsu, kesañci pacchimavaye ṭhitāsu, yaṃnūna mayaṃ nānappakārehi rūpehi palobhetvā gaṇheyyāmā’’ti ekamekā kumārikavaṇṇādivasena sakaṃ sakaṃ attabhāvaṃ abhinimminitvā kumārikā, avijātā, sakiṃvijātā, duvijātā, majjhimitthiyo, mahitthiyo ca hutvā chakkhattuṃ bhagavantaṃ upasaṅkamitvā ‘‘pāde te, samaṇa, paricāremā’’ti āhaṃsu. Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto. Keci panācariyā vadanti – ‘‘tā mahitthibhāvena upagatā disvā bhagavā – ‘etā khaṇḍadantā palitakesā hontū’ti adhiṭṭhāsī’’ti. Taṃ na gahetabbaṃ. Na hi bhagavā evarūpaṃ adhiṭṭhānaṃ akāsi. Bhagavā pana ‘‘apetha tumhe, kiṃ disvā evaṃ vāyamatha, evarūpaṃ nāma avītarāgādīnaṃ purato kātuṃ vaṭṭati. Tathāgatassa pana rāgo pahīno, doso pahīno, moho pahīno’’ti attano kilesappahānaṃ ārabbha –

魔女们又想：“人们的喜好各不相同，有些人喜欢少女，有些人喜欢初长成的女子，有些人喜欢中年女子，有些人喜欢老年女子。不如我们变化成各种各样的形象来引诱他。”于是她们各自变化成少女、未生育过的女子、生育一次的女子、生育两次的女子、中年女子和老年女子，这样六次来到世尊面前，对他说：“沙门，让我们来服侍您的双足吧。”但世尊依然没有放在心上，犹如已从无上执取灭尽中解脱。有些阿阇梨(ācariya)说：“世尊看到她们变成老妇的样子，就决意道：‘让她们牙齿掉落、头发变白吧。’”这种说法不可取，因为世尊不会作这样的决意。世尊反而说：“你们走开！看到什么才这样努力？这种事只适合在未离贪者面前做。如来已经断除了贪、瞋、痴。”就他自己断除烦恼一事，他说：

‘‘Yassa [Pg.94] jitaṃ nāvajīyati, jitamassa noyāti koci loke;

Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.

其胜不复败，世间无能及，佛陀境无边，无迹何以引？

‘‘Yassa jālinī visattikā, taṇhā natthi kuhiñci netave;

Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessathā’’ti. (dha. pa. 179-180) –

贪爱之罗网，无以引其行；佛陀境无边，无迹何以引？

Imā dhammapade buddhavagge dve gāthā vadanto dhammaṃ desesi. Tā ‘‘saccaṃ kira no pitā avoca, ‘arahaṃ sugato loke, na rāgena suvānayo’’’tiādīni (saṃ. ni. 1.161) vatvā pitu santikaṃ āgamiṃsu.

世尊说着《法句经》佛陀品中的这两首偈颂而开示了法。她们说了“我们的父亲确实说了实话：‘世间的阿罗汉、善逝，不易为贪欲所引诱。’”等语（相应部1.161），便回到父亲那里。

Bhagavāpi tattheva sattāhaṃ vītināmetvā tato mucalindamūlaṃ agamāsi. Tattha sattāhavaddalikāya uppannāya sītādipaṭibāhanatthaṃ mucalindena nāma nāgarājena sattakkhattuṃ bhogehi parikkhitto asambādhāya gandhakuṭiyaṃ viharanto viya vimuttisukhaṃ paṭisaṃvediyamāno sattāhaṃ vītināmetvā rājāyatanaṃ upasaṅkamitvā tatthapi vimuttisukhaṃ paṭisaṃvediyamānoyeva sattāhaṃ vītināmesi. Ettāvatā satta sattāhāni paripuṇṇāni. Etthantare neva mukhadhovanaṃ, na sarīrapaṭijagganaṃ, na āhārakiccaṃ ahosi, jhānasukhaphalasukheneva ca vītināmesi.

世尊亦于彼处度过七日，其后前往目支邻陀(Mucalinda)树下。于彼处，因七日风雨不止，为防寒故，有名为目支邻陀之龙王以身七匝环绕世尊。世尊犹如住于宽敞之香室，感受解脱之乐，度过七日。其后，世尊前往王处树(Rājāyatana)，于彼处亦感受解脱之乐，度过七日。至此，七个七日圆满。于此期间，无漱口、清理身体、进食之事，唯以禅定之乐与道果之乐而度过。

Athassa tasmiṃ sattasattāhamatthake ekūnapaññāsatime divase tattha nisinnassa ‘‘mukhaṃ dhovissāmī’’ti cittaṃ udapādi. Sakko devānamindo agadaharītakaṃ āharitvā adāsi, satthā taṃ paribhuñji, tenassa sarīravaḷañjo ahosi. Athassa sakkoyeva nāgalatādantakaṭṭhañceva mukhadhovanodakañca adāsi. Satthā taṃ dantakaṭṭhaṃ khāditvāva anotattadahodakena mukhaṃ dhovitvā tattheva rājāyatanamūle nisīdi.

其后，于七个七日之末，即第四十九日，彼时安坐之世尊心生一念：“我当漱口。”天帝释(Sakko devānamindo)取药诃子献上，导师用讫，便有清理身体之需。其后，帝释复献上龙蔓(nāgalatā)齿木与漱口水。导师嚼过齿木，以阿耨达池(Anotatta)水漱口后，仍于彼王处树下安坐。

Tasmiṃ samaye tapussa bhallikā nāma dve vāṇijā pañcahi sakaṭasatehi ukkalā janapadā majjhimadesaṃ gacchantā pubbe attano ñātisālohitāya devatāya sakaṭāni sannirumbhitvā satthu āhārasampādane ussāhitā manthañca [Pg.95] madhupiṇḍikañca ādāya – ‘‘paṭiggaṇhātu no, bhante, bhagavā imaṃ āhāraṃ anukampaṃ upādāyā’’ti satthāraṃ upanāmetvā aṭṭhaṃsu. Bhagavā pāyāsapaṭiggahaṇadivaseyeva pattassa antarahitattā ‘‘na kho tathāgatā hatthesu paṭiggaṇhanti, kimhi nu kho ahaṃ paṭiggaṇheyya’’nti cintesi. Athassa cittaṃ ñatvā catūhi disāhi cattāro mahārājāno indanīlamaṇimaye patte upanāmesuṃ, bhagavā te paṭikkhipi. Puna muggavaṇṇaselamaye cattāro patte upanāmesuṃ. Bhagavā catunnampi mahārājānaṃ saddhānurakkhaṇatthāya cattāropi patte paṭiggahetvā uparūpari ṭhapetvā ‘‘eko hotū’’ti adhiṭṭhāsi. Cattāropi mukhavaṭṭiyaṃ paññāyamānalekhā hutvā majjhimappamāṇena ekattaṃ upagamiṃsu. Bhagavā tasmiṃ paccagghe selamaye patte āhāraṃ paṭiggahetvā paribhuñjitvā anumodanaṃ akāsi. Te dve bhātaro vāṇijā buddhañca dhammañca saraṇaṃ gantvā dvevācikā upāsakā ahesuṃ. Atha nesaṃ ‘‘ekaṃ no, bhante, paricaritabbaṭṭhānaṃ dethā’’ti vadantānaṃ dakkhiṇahatthena attano sīsaṃ parāmasitvā kesadhātuyo adāsi. Te attano nagare tā dhātuyo suvaṇṇasamuggassa anto pakkhipitvā cetiyaṃ patiṭṭhāpesuṃ.

那时，有两位名叫提婆须（Tapussa）和跋利迦（Bhallika）的商人，正率领五百辆货车从郁迦罗（Ukkalā）地方前往中土。他们先前被一位曾是其亲族的天神拦下货车，并受其鼓励为导师准备食物。他们带着炒面和蜜团，走近导师，献上食物后立于一旁，说道：“尊者，请世尊出于怜悯，接受我们的这份食物吧。”世尊因为在接受乳粥那天钵就消失了，所以心想：“如来不用手接受食物，我该用什么来接受呢？”四大天王了知他的心意，便从四个方向献上蓝宝石制的钵，但世尊拒绝了。他们又献上四个豆色的石钵。为了护念四大天王的信心，世尊接受了所有四个钵，将它们叠放在一起，并决意道：“合为一体。”四个钵便合为一只中等大小的钵，只在钵口留下四道边缘线。世尊在这个崭新的石钵中接受了食物，用后为他们随喜。那两位商人兄弟皈依佛与法，成为二语优婆塞。之后，当他们说“尊者，请赐予我们一件可供礼拜之物”时，世尊用右手抚摸自己的头，赐予他们发舍利。他们回到自己的城市，将那些发舍利放在金盒里，建塔供奉。

Sammāsambuddho pana tato vuṭṭhāya puna ajapālanigrodhameva gantvā nigrodhamūle nisīdi. Athassa tattha nisinnamattasseva attanā adhigatadhammassa gambhīrataṃ paccavekkhantassa sabbabuddhānaṃ āciṇṇo – ‘‘kicchena adhigato kho myāyaṃ dhammo’’ti paresaṃ adesetukāmatākārappatto vitakko udapādi. Atha kho brahmā sahampati ‘‘nassati vata bho loko, vinassati vata bho loko’’ti dasahi cakkavāḷasahassehi sakkasuyāmasantusitanimmānarativasavattimahābrahmāno ādāya satthu santikaṃ āgantvā ‘‘desetu, bhante, bhagavā dhamma’’ntiādinā nayena dhammadesanaṃ āyāci.

正等觉者从那里起身，再次前往阿迦巴喇榕树(ajapālanigrodha)，坐在榕树根下。他刚一坐下，反思着自己所证悟之法的深奥，便生起了所有佛陀都会有的惯常之念，即不愿为他人说法：“我此法实乃艰辛证得。”这时，娑婆主梵天(Brahmā Sahampati)想：“啊，世间要沉沦了！啊，世间要毁灭了！”便带领一万个轮围世界中的帝释天、苏亚马天(Suyāma)、兜率天、化乐天(Nimmānaratī)、他化自在天与大梵天，来到导师面前，以“尊者，请世尊说法”等方式，请求宣说正法。

Satthā tassa paṭiññaṃ datvā ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti cintento ‘‘āḷāro paṇḍito, so imaṃ dhammaṃ khippaṃ ājānissatī’’ti cittaṃ uppādetvā puna olokento tassa sattāhakālaṅkatabhāvaṃ ñatvā udakaṃ āvajjesi. Tassāpi abhidosakālaṅkatabhāvaṃ ñatvā ‘‘bahūpakārā kho me pañcavaggiyā bhikkhū’’ti pañcavaggiye ārabbha manasi katvā ‘‘kahaṃ nu kho te etarahi viharantī’’ti āvajjento ‘‘bārāṇasiyaṃ [Pg.96] isipatane migadāye’’ti ñatvā katipāhaṃ bodhimaṇḍasāmantāyeva piṇḍāya caranto viharitvā ‘‘āsāḷhipuṇṇamāyaṃ bārāṇasiṃ gantvā dhammacakkaṃ pavattessāmī’’ti pakkhassa cātuddasiyaṃ paccūsasamaye paccuṭṭhāya pabhātāya rattiyā kālasseva pattacīvaramādāya aṭṭhārasayojanamaggaṃ paṭipanno antarāmagge upakaṃ nāma ājīvakaṃ disvā tassa attano buddhabhāvaṃ ācikkhitvā taṃ divasameva sāyanhasamaye isipatanaṃ sampāpuṇi.

导师应允了他的请求后心想：“我应先为谁说法呢？”他生起念头：“阿罗逻(Āḷāra)是位智者，他能迅速了知此法。”但再次观察时，了知他已去世七天。他又思惟郁陀迦(Udaka)，也了知他昨夜刚去世。于是他心想：“五比丘曾对我多有助益。”便将五比丘放在心上，思惟：“他们现在住在哪里呢？”他了知他们在波罗奈(Bārāṇasī)的仙人堕处(Isipatana)鹿野苑(Migadāya)。于是在菩提座附近乞食住了几天，心想：“我要在萨哈(Āsāḷhi)月圆日去波罗奈城转动法轮。”便在那个月的第十四天，于黎明时分起身，天一亮就拿好衣钵(pattacīvara)，踏上了十八由旬的道路。在途中，他遇见一位名叫优波迦(Upaka)的裸行顺命外道(ājīvaka)，向他说明了自己成佛之事，并于当天傍晚抵达仙人堕处。

Pañcavaggiyā tathāgataṃ dūratova āgacchantaṃ disvā ‘‘ayaṃ āvuso, samaṇo gotamo paccayabāhullāya āvattitvā paripuṇṇakāyo pīṇindriyo suvaṇṇavaṇṇo hutvā āgacchati. Imassa vandanādīni na karissāma, mahākulappasuto kho panesa āsanābhihāraṃ arahati, tenassa āsanamattaṃ paññāpessāmā’’ti katikaṃ akaṃsu. Bhagavā sadevakassa lokassa cittācārajānanasamatthena ñāṇena ‘‘kiṃ nu kho ime cintayiṃsū’’ti āvajjetvā cittaṃ aññāsi. Atha tesu sabbadevamanussesu anodissakavasena pharaṇasamatthaṃ mettacittaṃ saṅkhipitvā odissakavasena mettacittena phari. Te bhagavatā mettacittena saṃphuṭṭhā tathāgate upasaṅkamante sakāya katikāya saṇṭhātuṃ asakkontā paccuggantvā abhivādanādīni sabbakiccāni akaṃsu. Sammāsambuddhabhāvaṃ panassa ajānantā kevalaṃ nāmena ca āvusovādena ca samudācariṃsu.

五比丘看见如来从远处走来，便互相约定道：“贤友们，这位沙门乔达摩已退转于丰饶的资具，身体圆满，诸根饱满，肤色金黄地来了。我们不要对他行礼等。不过，他出身于大族，应得到献上座位，因此我们只为他准备一个座位吧。”世尊以能知天人世间一切众生心行的智慧，了知了他们的心念。于是，他将那能够无差别遍满一切天人的慈心收摄起来，再以有差别的慈心专门遍满他们。他们被世尊的慈心所触及，当如来走近时，便无法信守自己的约定，都起身迎接，行了礼拜等一切事务。但是，他们并不知道他已证得正等正觉，只是以名字和“贤友”之称来称呼他。

Atha ne bhagavā – ‘‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha. Arahaṃ, bhikkhave, tathāgato sammāsambuddho’’ti attano buddhabhāvaṃ ñāpetvā paññattavarabuddhāsane nisinno uttarāsāḷhanakkhattayoge vattamāne aṭṭhārasahi brahmakoṭīhi parivuto pañcavaggiyatthere āmantetvā tiparivaṭṭaṃ dvādasākāraṃ chañāṇavijambhanaṃ anuttaraṃ dhammacakkappavattanasuttantaṃ (mahāva. 13 ādayo; saṃ. ni. 5.1081) desesi. Tesu koṇḍaññatthero desanānusārena ñāṇaṃ pesento suttapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Satthā tattheva vassaṃ upagantvā punadivase vappattheraṃ ovadanto vihāreyeva nisīdi, sesā cattāropi piṇḍāya cariṃsu. Vappatthero pubbaṇheyeva sotāpattiphalaṃ pāpuṇi[Pg.97]. Etenevupāyena punadivase bhaddiyattheraṃ, punadivase mahānāmattheraṃ, punadivase assajittheranti sabbe sotāpattiphale patiṭṭhāpetvā pañcamiyaṃ pakkhassa pañcapi there sannipātetvā anattalakkhaṇasuttantaṃ (mahāva. 20 ādayo; saṃ. ni. 3.59) desesi. Desanāpariyosāne pañcapi therā arahatte patiṭṭhahiṃsu. Atha satthā yasassa kulaputtassa upanissayaṃ disvā taṃ rattibhāge nibbijjitvā gehaṃ pahāya nikkhantaṃ ‘‘ehi yasā’’ti pakkositvā tasmiṃyeva rattibhāge sotāpattiphale, punadivase arahatte patiṭṭhāpetvā, aparepi tassa sahāyake catupaññāsajane ehibhikkhupabbajjāya pabbājetvā arahattaṃ pāpesi.

那时，世尊对他们说：“诸比丘，不要以名字和贤友之称来称呼如来。诸比丘，如来是阿罗汉、正等正觉者。”世尊如此宣示自己已成佛后，便在铺设好的殊胜佛座上就坐。当时正值北阿沙陀（Uttarāsāḷha）星宿交会，世尊为十八俱胝梵天所围绕，召集五群比丘，为他们开示了三转、十二行相、六智开展的无上《转法轮经》。他们之中，憍陈如（Koṇḍañña）长老随顺教法而运心，于经文结束时与十八俱胝梵天一同证得入流果。世尊就在那里进入雨安居。次日，世尊留在精舍教诫跋波（Vappa）长老，其余四人则外出乞食。跋波长老于当日上午即证得入流果。世尊以同样的方法，于次日令跋提（Bhaddiya）长老，再次日令摩诃男（Mahānāma）长老，又次日令阿说示（Assaji）长老，皆证得入流果。到了（该月）后半月的第五天，世尊召集所有五位长老，为他们开示《无我相经》。说法结束时，五位长老皆证得阿罗汉果。之后，世尊见到良家子耶舍（Yasa）的增上缘，当耶舍在夜里生起厌离、舍家而出时，便呼唤他道：“来，耶舍！”并于当夜令他证得入流果，次日令他证得阿罗汉果。之后，又为他的另外五十四位同伴以“善来比丘”的方式让他们出家，并使他们证得阿罗汉果。

Evaṃ loke ekasaṭṭhiyā arahantesu jātesu satthā vuṭṭhavasso pavāretvā ‘‘caratha bhikkhave cārika’’nti saṭṭhibhikkhū disāsu pesetvā sayaṃ uruvelaṃ gacchanto antarāmagge kappāsikavanasaṇḍe tiṃsabhaddavaggiyakumāre vinesi. Tesu sabbapacchimako sotāpanno, sabbuttamo anāgāmī ahosi. Tepi sabbe ehibhikkhubhāveneva pabbājetvā disāsu pesetvā uruvelaṃ gantvā aḍḍhuḍḍhapāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile vinetvā ehibhikkhubhāvena pabbājetvā gayāsīse nisīdāpetvā ādittapariyāyadesanāya (mahāva. 54) arahatte patiṭṭhāpetvā tena arahantasahassena parivuto ‘‘bimbisārarañño dinnapaṭiññaṃ mocessāmī’’ti rājagahanagarūpacāre laṭṭhivanuyyānaṃ agamāsi. Rājā uyyānapālassa santikā ‘‘satthā āgato’’ti sutvā dvādasanahutehi brāhmaṇagahapatikehi parivuto satthāraṃ upasaṅkamitvā cakkavicittatalesu suvaṇṇapaṭṭavitānaṃ viya pabhāsamudayaṃ vissajjentesu tathāgatassa pādesu sirasā nipatitvā ekamantaṃ nisīdi saddhiṃ parisāya.

如是，当世间有六十一位阿罗汉时，世尊结束雨安居并作自恣后，对六十位比丘说：“诸比丘，去游行吧。”派遣他们前往各方后，自己则动身前往优楼频螺。途中在迦波私(Kappāsika)林，他度化了三十位贤众组的童子。他们之中，最低的证得入流果，最高的证得不还果。世尊以“善来比丘”的方式让他们出家，并派遣他们前往各方。抵达优楼频螺后，他示现了三千五百种神通，度化了以优楼频螺迦叶为首、带著一千名结发众的三兄弟结发师，并以“善来比丘”的方式让他们出家。让他们在象头山坐下后，透过《燃火遍说》的开示，使他们安住于阿罗汉果。其后，世尊被这一千位阿罗汉围绕，心想：“我应履行对频婆娑罗王的承诺。”便前往王舍城郊外的杖林园(Laṭṭhivana)。国王从园林看守人处听闻“导师来了”，便与十二万婆罗门及居士一同前来拜见世尊。国王向如来那饰有轮相、如金色华盖般散发光芒的双足顶礼，然后与大众一起坐于一旁。

Atha kho tesaṃ brāhmaṇagahapatikānaṃ etadahosi – ‘‘kiṃ nu kho mahāsamaṇo uruvelakassape brahmacariyaṃ carati, udāhu uruvelakassapo mahāsamaṇe’’ti. Bhagavā tesaṃ cetassā cetoparivitakkamaññāya uruvelakassapaṃ gāthāya ajjhabhāsi –

尔时，彼等婆罗门与居士心生此念：“究竟是大沙门在优楼频螺迦叶座下修梵行，还是优楼频螺迦叶在大沙门座下修梵行呢？”世尊以自心了知彼等心之思念，便以偈颂对优楼频螺迦叶说：

‘‘Kimeva [Pg.98] disvā uruvelavāsi, pahāsi aggiṃ kisakovadāno;

Pucchāmi taṃ kassapa etamatthaṃ, kathaṃ pahīnaṃ tava aggihutta’’nti. –

“优楼频螺住者，汝见何而舍弃事火？汝曾教人苦行，迦叶，我以此义问汝，汝之火祀因何而舍？”

Theropi bhagavato adhippāyaṃ viditvā –

长老了知世尊的意趣后，便以偈颂回答：

‘‘Rūpe ca sadde ca atho rase ca, kāmitthiyo cābhivadanti yaññā;

Etaṃ malantī upadhīsu ñatvā, tasmā na yiṭṭhe na hute arañji’’nti. (mahāva. 55) –

“祭祀所称扬者，乃色、声、味，以及诸欲女；既知此于诸取中为垢，是故于祭于供，我皆不乐。”

Imaṃ gāthaṃ vatvā attano sāvakabhāvappakāsanatthaṃ tathāgatassa pādapiṭṭhe sīsaṃ ṭhapetvā ‘‘satthā me, bhante bhagavā, sāvakohamasmī’’ti vatvā ekatālaṃ dvitālaṃ titālanti yāva sattatālappamāṇaṃ sattakkhattuṃ vehāsaṃ abbhuggantvā oruyha tathāgataṃ vanditvā ekamantaṃ nisīdi. Taṃ pāṭihāriyaṃ disvā mahājano ‘‘aho mahānubhāvā buddhā, evañhi thāmagatadiṭṭhiko nāma ‘arahā’ti maññamāno uruvelakassapopi diṭṭhijālaṃ bhinditvā tathāgatena damito’’ti satthu guṇakathaṃyeva kathesi. Bhagavā ‘‘nāhaṃ idāniyeva uruvelakassapaṃ damemi, atītepi esa mayā damito’’ti vatvā imissā aṭṭhuppattiyā mahānāradakassapajātakaṃ (jā. 2.22.1153 ādayo) kathetvā cattāri saccāni pakāsesi. Rājā ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhāsi, ekanahutaṃ upāsakattaṃ paṭivedesi. Rājā satthu santike nisinnoyeva pañca assāsake pavedetvā saraṇaṃ gantvā svātanāya nimantetvā uṭṭhāyāsanā bhagavantaṃ padakkhiṇaṃ katvā pakkami.

说完这偈颂后，为了表明自己是弟子的身份，他将头放在如来的足背上，说道：“世尊，您是我的导师，我是您的弟子。”说完便腾空而起，一多罗树高、二多罗树高、三多罗树高，乃至七多罗树高，如此七次，然后降下，礼拜如来，退坐一旁。众人见此神通，都赞叹道：“啊，诸佛真是大威德！像优楼频螺迦叶(Uruvelakassapa)这样具坚固邪见、自认为是‘阿罗汉’的人，也被如来摧毁邪见之网而调伏了！”于是众人纷纷谈论导师的功德。世尊说道：“我不是现在才调伏优楼频螺迦叶，过去也曾调伏过他。”于是就此事因缘讲述了《大那罗达迦叶本生》(Mahānāradakassapajātaka)，并开示四圣谛。国王与十一那由他的人一同证得入流果，一那由他的人宣誓成为优婆塞。国王在导师身边坐着，述说了五种夙愿，皈依三宝，邀请世尊明天应供，然后从座位起身，右绕世尊后离去。

Punadivase yehi ca bhagavā hiyyo diṭṭho, yehi ca adiṭṭho, te sabbepi rājagahavāsino aṭṭhārasakoṭisaṅkhā manussā tathāgataṃ daṭṭhukāmā pātova rājagahato laṭṭhivanuyyānaṃ agamaṃsu. Tigāvuto maggo nappahosi, sakalalaṭṭhivanuyyānaṃ nirantaraṃ phuṭaṃ ahosi. Mahājano dasabalassa rūpasobhaggappattaṃ attabhāvaṃ passantopi tittiṃ kātuṃ nāsakkhi. Vaṇṇabhūmi nāmesā. Evarūpesu hi ṭhānesu bhagavato lakkhaṇānubyañjanādippabhedā [Pg.99] sabbāpi rūpakāyasirī vaṇṇetabbā. Evaṃ rūpasobhaggappattaṃ dasabalassa sarīraṃ passamānena mahājanena nirantaraṃ phuṭe uyyāne ca gamanamagge ca ekabhikkhussapi nikkhamanokāso nāhosi. Taṃ divasaṃ kira bhagavato bhattaṃ chinnaṃ bhaveyya, tasmā ‘‘taṃ mā ahosī’’ti sakkassa nisinnāsanaṃ uṇhākāraṃ dassesi. So āvajjamāno taṃ kāraṇaṃ ñatvā māṇavakavaṇṇaṃ abhinimminitvā buddhadhammasaṅghapaṭisaṃyuttā thutiyo vadamāno dasabalassa purato otaritvā devānubhāvena okāsaṃ katvā –

次日，昨天见过世尊和没见过世尊的所有王舍城居民，共十八俱胝人，为了见到如来，一大早就从王舍城出发前往杖林园（Laṭṭhivanuyyāna）。三伽浮陀长的道路都不够用，整个杖林园挤得水泄不通。大众即使见到十力者容貌庄严的色身，也仍然无法满足。此即所谓“赞叹之地”。因为在此等处，世尊的相好等一切色身之庄严都应受到称颂。瞻仰十力者容貌庄严的色身的大众，把园林和道路挤得水泄不通，甚至连一位比丘都没有办法离开。据说那天世尊的食物可能会中断，因此为了避免这种情况发生，帝释（Sakka）的座位示现了发热之相。他省察后知道原因，就化作年轻人的样子，口诵与佛、法、僧相应的赞颂，在十力者面前降下，以天神之力开辟出道路——

‘‘Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi;

Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā.

“已调伏者，与众已调伏的昔为结发者；已解脱者，与众已解脱者；身色如纯金，世尊进入王舍城。

‘‘Mutto muttehi…pe….

“已解脱者，与众已解脱者……等……

‘‘Tiṇṇo tiṇṇehi…pe….

“已度者，与众已度者……等……

‘‘Santo santehi…pe… rājagahaṃ pāvisi bhagavā.

“寂静者，与众寂静者……等……世尊进入王舍城。

‘‘Dasavāso dasabalo, dasadhammavidū dasabhi cupeto;

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

“住十法，具十力，知十法，备十德；彼为千众所围绕，世尊进入王舍城。”

Imāhi gāthāhi satthu vaṇṇaṃ vadamāno purato pāyāsi. Tadā mahājano māṇavakassa rūpasiriṃ disvā ‘‘ativiya abhirūpo vatāyaṃ māṇavako, na kho pana amhehi diṭṭhapubbo’’ti cintetvā ‘‘kuto ayaṃ māṇavako, kassa vā aya’’nti āha. Taṃ sutvā māṇavo –

他一边用这些偈颂赞颂导师，一边向前走去。当时，大众看见这位年轻人的美丽容貌，心想：“这位年轻人真是太俊美了，我们以前从未见过。”于是问道：“这位年轻人从哪里来？是谁家的孩子？”年轻人听到后——

‘‘Yo dhīro sabbadhi danto, suddho appaṭipuggalo;

Arahaṃ sugato loke, tassāhaṃ paricārako’’ti. – gāthamāha;

“贤者于一切处已调伏，清净无匹偶；世间之应供、善逝，我为其侍者。”他说了这首偈颂。

Satthā [Pg.100] sakkena katokāsaṃ maggaṃ paṭipajjitvā bhikkhusahassaparivuto rājagahaṃ pāvisi. Rājā buddhappamukhassa saṅghassa mahādānaṃ datvā ‘‘ahaṃ, bhante, tīṇi ratanāni vinā vasituṃ na sakkhissāmi, velāya vā avelāya vā bhagavato santikaṃ āgamissāmi, laṭṭhivanuyyānañca nāma atidūre, idaṃ pana amhākaṃ veḷuvanuyyānaṃ nātidūraṃ naccāsannaṃ gamanāgamanasampannaṃ buddhārahaṃ senāsanaṃ. Idaṃ me, bhante, bhagavā paṭiggaṇhātū’’ti suvaṇṇabhiṅgārena pupphagandhavāsitaṃ maṇivaṇṇaṃ udakamādāya veḷuvanuyyānaṃ pariccajanto dasabalassa hatthe udakaṃ pātesi. Tasmiṃ ārāme paṭiggahiteyeva ‘‘buddhasāsanassa mūlāni otiṇṇānī’’ti mahāpathavī kampi. Jambudīpatalasmiñhi ṭhapetvā veḷuvanaṃ aññaṃ mahāpathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. Tambapaṇṇidīpepi ṭhapetvā mahāvihāraṃ aññaṃ pathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. Satthā veḷuvanārāmaṃ paṭiggahetvā rañño anumodanaṃ katvā uṭṭhāyāsanā bhikkhusaṅghaparivuto veḷuvanaṃ agamāsi.

世尊踏上了由帝释天（Sakka）开辟的道路，在千名比丘的簇拥下进入王舍城。国王向以佛陀为首的僧团作了大布施后，禀白道：“尊者，我若离开三宝而住，则无法生活。无论何时，我都会前来世尊之处。杖林园（Laṭṭhivanuyyāna）实在太远，而我们的竹林园不远不近，往来便利，是适合佛陀的住处。尊者，愿世尊接受我此住处。”说罢，他便以金瓶取来鲜花熏香的宝石色净水，为了舍弃竹林园，将水倒在十力（Dasabala）之手。就在此园林被接受之时，大地为之震动，仿佛宣告：“佛陀教法的根基已经奠定。”在瞻部洲，除了竹林园，没有其他住处在被接受时能令大地动摇。在铜鍱洲（Tambapaṇṇidīpa），除了大寺（Mahāvihāra），也没有其他住处在被接受时能令大地动摇。世尊接受了竹林园后，为国王随喜，然后从座而起，在比丘僧团的簇拥下前往竹林园。

Tasmiṃ kho pana samaye sāriputto ca moggallāno cāti dve paribbājakā rājagahaṃ upanissāya viharanti amataṃ pariyesamānā. Tesu sāriputto assajittheraṃ piṇḍāya paviṭṭhaṃ disvā pasannacitto payirupāsitvā ‘‘ye dhammā hetuppabhavā’’tiādigāthaṃ (mahāva. 60; apa. thera 1.1.286) sutvā sotāpattiphale patiṭṭhāya attano sahāyakassa moggallānassapi tameva gāthaṃ abhāsi. Sopi sotāpattiphale patiṭṭhahi. Te ubhopi sañcayaṃ oloketvā attano parisāya saddhiṃ bhagavato santike pabbajiṃsu. Tesu moggallāno sattāhena arahattaṃ pāpuṇi, sāriputto aḍḍhamāsena. Ubhopi te satthā aggasāvakaṭṭhāne ṭhapesi. Sāriputtattherena ca arahattaṃ pattadivaseyeva sannipātaṃ akāsi.

那时，舍利弗（Sāriputta）和目犍连（Moggallāna）两位游行者住在王舍城（Rājagaha）附近，寻求不死。其中，舍利弗见到阿说示（Assaji）长老入城乞食，心生净信，便上前亲近，听闻“诸法从因生”等偈颂后，证得须陀洹果。他又为同伴目犍连说了同样的偈颂，目犍连也证得须陀洹果。他们两人去见了他们的老师散惹耶（Sañjaya）后，便和自己的徒众一起在世尊处出家。他们当中，目犍连于七日证得阿罗汉果，舍利弗于半月证得。世尊立他们两人为上首弟子。就在舍利弗长老证得阿罗汉果的那一天，世尊举行了集会。

Tathāgate pana tasmiññeva veḷuvanuyyāne viharante suddhodanamahārājā ‘‘putto kira me chabbassāni dukkarakārikaṃ caritvā paramābhisambodhiṃ patvā pavattavaradhammacakko rājagahaṃ upanissāya veḷuvane viharatī’’ti sutvā aññataraṃ amaccaṃ āmantesi – ‘‘ehi bhaṇe, tvaṃ purisasahassaparivāro rājagahaṃ gantvā mama vacanena ‘pitā te suddhodanamahārājā daṭṭhukāmo’ti vatvā mama puttaṃ gaṇhitvā ehī’’ti āha. So [Pg.101] ‘‘evaṃ, devā’’ti rañño vacanaṃ sirasā sampaṭicchitvā purisasahassaparivāro khippameva saṭṭhiyojanamaggaṃ gantvā dasabalassa catuparisamajjhe nisīditvā dhammadesanāvelāyaṃ vihāraṃ pāvisi. So ‘‘tiṭṭhatu tāva raññā pahitasāsana’’nti parisapariyante ṭhito satthu dhammadesanaṃ sutvā yathāṭhitova saddhiṃ purisasahassena arahattaṃ patvā pabbajjaṃ yāci. Bhagavā ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassikattherā viya ahesuṃ. Arahattaṃ pattakālato paṭṭhāya pana ariyā nāma majjhattāva hontīti, so raññā pahitasāsanaṃ dasabalassa na kathesi. Rājā – ‘‘neva gato āgacchati, na sāsanaṃ suyyatī’’ti ‘‘ehi bhaṇe, tvaṃ gacchā’’ti eteneva niyāmena aññaṃ amaccaṃ pesesi. Sopi gantvā purimanayeneva saddhiṃ parisāya arahattaṃ patvā tuṇhī ahosi. Puna rājā ‘‘ehi bhaṇe, tvaṃ gaccha, tvaṃ gacchā’’ti eteneva niyāmena aparepi satta amacce pesesi. Te sabbe nava purisasahassaparivārā nava amaccā attano kiccaṃ niṭṭhāpetvā tuṇhībhūtā tattheva vihariṃsu.

如来住在竹林园时，净饭（Suddhodana）大王听说：“我的儿子据说经过六年苦行，证得无上正等觉，转动了无上法轮，现正依止王舍城住在竹林园。”他便召来一位大臣说：“来，贤卿，你带一千随从前往王舍城，以我的名义说：‘你的父亲净饭大王想见你。’然后把我儿子带来。”那大臣回答：“遵命，陛下。”他恭敬地领受王命，立即率领一千随从，迅速走完六十由旬的路程，在十力（Dasabala）说法时进入精舍。他想：“国王的使命暂且搁置一旁。”便站在会众的边缘听闻导师说法，就在他站立之处，与一千名随从一同证得阿罗汉果，并请求出家。世尊伸出手说：“来，比丘们！”顷刻间，他们全都成了持有神通所成衣钵的长老，宛如已具足六十戒腊。须知，圣者们自证得阿罗汉果之时起，便住于中舍，因此，他没有向十力传达国王的讯息。国王心想：“去的人没有回来，也没有消息传来。”于是又用同样的方式派了另一位大臣。他也前去，并以同样的方式与他的随从证得阿罗汉果，默然安住。国王又以同样的方式，再派了另外七位大臣。就这样，所有九位大臣和他们的九千随从，都成就了自己的要务，静默地留在了那里。

Rājā sāsanamattampi āharitvā ācikkhantaṃ alabhitvā cintesi – ‘‘ettakāpi janā mayi sinehābhāvena sāsanamattampi na paccāhariṃsu, ko nu kho me sāsanaṃ karissatī’’ti sabbaṃ rājabalaṃ olokento kāḷudāyiṃ addasa. So kira rañño sabbatthasādhako abbhantariko ativiya vissāsiko amacco bodhisattena saddhiṃ ekadivase jāto sahapaṃsukīḷako sahāyo. Atha naṃ rājā āmantesi – ‘‘tāta kāḷudāyi, ahaṃ mama puttaṃ daṭṭhukāmo navapurisasahassaparivārena nava amacce pesesiṃ, tesu ekopi āgantvā sāsanamattaṃ ārocento nāma natthi. Dujjāno kho pana me jīvitantarāyo, jīvamānoyevāhaṃ puttaṃ daṭṭhukāmo. Sakkhissasi nu kho me puttaṃ dassetu’’nti? ‘‘Sakkhissāmi, deva, sace pabbajituṃ labhissāmī’’ti. ‘‘Tāta, tvaṃ pabbajito vā apabbajito vā mayhaṃ puttaṃ dassehī’’ti. So ‘‘sādhu, devā’’ti rañño sāsanaṃ ādāya rājagahaṃ gantvā satthu dhammadesanāvelāya parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ patvā ehibhikkhubhāvena pabbajitvā vihāsi.

国王没有找到能带回哪怕一点消息的人，便思忖道：“这么多人对我没有情谊，连一点消息都不肯带回，还有谁会替我传达旨意呢？”他环顾所有王室部属，看见了黑优陀夷(Kāḷudāyī)。据说这位大臣是国王事事都能办妥的亲信，非常受信赖，与菩萨同一天出生，是小时候一起玩泥沙的朋友。于是国王呼唤他道：“亲爱的黑优陀夷啊，我渴望见到我的儿子，曾派遣九位大臣和九千随从前去，可是他们中没有一个人回来，哪怕是捎个口信。我的生命实难预料，活着的时候就想见儿子一面。你能让我见到我的儿子吗？”“陛下，如果我能获准出家，我就能做到。”“亲爱的，无论你出家还是不出家，都要让我见到儿子。”他回答说：“好的，陛下。”他领了国王的旨意前往王舍城(Rājagaha)，在导师说法的时候站在听众的外围听法，和他的随从一起证得了阿罗汉果，以“善来比丘”的形式出家安住。

Satthā [Pg.102] buddho hutvā paṭhamaṃ antovassaṃ isipatane vasitvā vuṭṭhavasso pavāretvā uruvelaṃ gantvā tattha tayo māse vasanto tebhātikajaṭile vinetvā bhikkhusahassaparivāro phussamāsapuṇṇamāyaṃ rājagahaṃ gantvā dve māse vasi. Ettāvatā bārāṇasito nikkhantassa pañca māsā jātā, sakalo hemanto atikkanto. Kāḷudāyittherassa āgatadivasato sattaṭṭhadivasā vītivattā. Thero phagguṇamāsapuṇṇamāyaṃ cintesi – ‘‘atikkanto dāni hemanto, vasantasamayo anuppatto, manussehi sassādīni uddharitvā sammukhasammukhaṭṭhānehi maggā dinnā, haritatiṇasañchannā pathavī, supupphitā vanasaṇḍā, paṭipajjanakkhamā maggā, kālo dasabalassa ñātisaṅgahaṃ kātu’’nti. Atha bhagavantaṃ upasaṅkamitvā –

世尊成佛后，最初于仙人堕处(Isipatana)度过雨安居。雨安居结束后，举行自恣，继而前往优楼频螺(Uruvelā)，在那里住了三个月。调伏结发三兄弟后，世尊与一千比丘为随从，于哺沙月圆之日来到王舍城，住了两个月。至此，从波罗奈(Bārāṇasī)出发已过五个月，整个冬季已经过去。自黑优陀夷长老抵达之日起，已过七八日。长老于法求那月圆之日思忖：“如今冬季已过，春天已至，人们已收割庄稼，开辟了通畅的道路，大地覆盖绿草，林苑繁花盛开，道路适宜行走，正是十力者摄益亲族之时。”于是前往拜见世尊——

‘‘Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya;

Te accimantova pabhāsayanti, samayo mahāvīra bhāgī rasānaṃ…pe…. (theragā. 527);

“尊者，如今林木如火炭，舍叶而求果；彼等如火焰般闪耀。大雄啊，此乃启程之时……（等）……”

‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ;

Saddalā haritā bhūmi, esa kālo mahāmunī’’ti. –

“天气不冷不热，无有饥馑；大地青葱，芳草萋萋。大牟尼啊，此正其时！”

Saṭṭhimattāhi gāthāhi dasabalassa kulanagaragamanavaṇṇaṃ vaṇṇesi. Atha naṃ satthā – ‘‘kiṃ nu kho, udāyi, madhurassarena gamanavaṇṇaṃ vaṇṇesī’’ti āha. ‘‘Tumhākaṃ, bhante, pitā suddhodanamahārājā tumhe passitukāmo, karotha ñātakānaṃ saṅgaha’’nti. ‘‘Sādhu, udāyi, karissāmi ñātakānaṃ saṅgahaṃ, bhikkhusaṅghassa ārocehi, gamiyavattaṃ paripūressantī’’ti. ‘‘Sādhu, bhante’’ti thero tesaṃ ārocesi.

他以六十首偈颂，赞叹十力者返回亲族之城的功德。于是导师问他：“优陀夷，你为何以甜美之声赞叹此行？”他答道：“尊者，您的父亲净饭大王渴望见到您，请您摄益亲族。”“善哉，优陀夷，我将摄益亲族。你去告知比丘僧团，他们会做好出行准备。”“善哉，尊者。”长老便告知了僧众。

Bhagavā aṅgamagadhavāsīnaṃ kulaputtānaṃ dasahi sahassehi, kapilavatthuvāsīnaṃ dasahi sahassehīti sabbeheva vīsatisahassehi khīṇāsavabhikkhūhi parivuto rājagahā nikkhamitvā divase divase yojanaṃ gacchati. ‘‘Rājagahato saṭṭhiyojanaṃ kapilavatthuṃ dvīhi māsehi pāpuṇissāmī’’ti aturitacārikaṃ pakkāmi. Theropi ‘‘bhagavato nikkhantabhāvaṃ rañño ārocessāmī’’ti vehāsaṃ abbhuggantvā rañño nivesane pāturahosi. Rājā theraṃ disvā tuṭṭhacitto mahārahe pallaṅke nisīdāpetvā [Pg.103] attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā adāsi. Thero uṭṭhāya gamanākāraṃ dassesi. ‘‘Nisīditvā bhuñja, tātā’’ti. ‘‘Satthu santikaṃ gantvā bhuñjissāmi, mahārājā’’ti. ‘‘Kahaṃ pana, tāta, satthā’’ti? ‘‘Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya cārikaṃ nikkhanto, mahārājā’’ti. Rājā tuṭṭhamānaso āha – ‘‘tumhe imaṃ paribhuñjitvā yāva mama putto imaṃ nagaraṃ pāpuṇāti, tāvassa itova piṇḍapātaṃ pariharathā’’ti. Thero adhivāsesi. Rājā theraṃ parivisitvā pattaṃ gandhacuṇṇena ubbaṭṭetvā uttamassa bhojanassa pūretvā ‘‘tathāgatassa dethā’’ti therassa hatthe patiṭṭhāpesi. Thero sabbesaṃ passantānaṃyeva pattaṃ ākāse khipitvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ āharitvā satthu hatthe ṭhapesi. Satthā taṃ paribhuñji. Eteneva upāyena thero divase divase piṇḍapātaṃ āhari. Satthāpi antarāmagge raññoyeva piṇḍapātaṃ paribhuñji. Theropi bhattakiccāvasāne divase divase ‘‘ajja bhagavā ettakaṃ āgato, ajja ettaka’’nti buddhaguṇapaṭisaṃyuttāya ca kathāya sakalaṃ rājakulaṃ satthudassanaṃ vināyeva satthari sañjātappasādaṃ akāsi. Teneva naṃ bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ kāḷudāyī’’ti (a. ni. 1.219, 225) etadagge ṭhapesi.

世尊由两万名漏尽比丘围绕，其中一万名是来自鸯伽(Aṅga)和摩揭陀的良家子，另一万名来自迦毗罗卫。他从王舍城出发，每日行进一由旬。他想：“从王舍城到迦毗罗卫有六十由旬，我将在两个月内到达。”于是开始了不疾不徐的旅程。长老心想：“我应将世尊出发的消息禀告国王。”便腾空而起，现身于王宫中。国王见到长老，心中欢喜，请他在一张华丽的宝座上坐下，并将自己备好的、盛满各种美味的钵递给了他。长老起身，做出要离开的样子。国王说：“请坐下用吧，尊者。”“大王，我将到导师那里去用。”“尊者，导师现在何处？”“大王，导师为见您，已率领两万比丘众出发游行了。”国王听了满心欢喜，说：“请您先用此食。从现在起直到我儿抵达此城，请每日都从这里为他带去钵食。”长老默许了。国王侍奉长老用餐后，用香粉涂香于钵，盛满最上等的食物，说：“请将此供养如来。”然后将钵放在长老手中。长老就在众人眼前将钵抛向空中，自己也腾空而起，将食物带回，放在导师手中。世尊享用了它。长老每日都用此方法带来钵食。世尊在途中也只享用国王的钵食。长老也在每日饭后，以“今日世尊已到此处，今日已到彼处”的方式，并讲述与佛陀功德相关的话题，使整个王室在见到世尊之前，就已对导师生起了净信。因此，世尊将他置于第一位，说：“诸比丘，在我的声闻比丘中，最能令家族生起净信者，即是黑优陀夷。”（a. ni. 1.219, 225）

Sākiyāpi kho anuppatte bhagavati ‘‘amhākaṃ ñātiseṭṭhaṃ passissāmā’’ti sannipatitvā bhagavato vasanaṭṭhānaṃ vīmaṃsamānā ‘‘nigrodhasakkassa ārāmo ramaṇīyo’’ti sallakkhetvā tattha sabbaṃ paṭijagganavidhiṃ kāretvā gandhapupphahatthā paccuggamanaṃ karontā sabbālaṅkārapaṭimaṇḍite daharadahare nāgaradārake ca nāgaradārikāyo ca paṭhamaṃ pahiṇiṃsu, tato rājakumāre ca rājakumārikāyo ca, tesaṃ anantarā sāmaṃ gandhapupphādīhi pūjayamānā bhagavantaṃ gahetvā nigrodhārāmameva agamaṃsu. Tattha bhagavā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisīdi. Sākiyā nāma mānajātikā mānatthaddhā, te ‘‘siddhatthakumāro amhehi daharataro, amhākaṃ kaniṭṭho, bhāgineyyo, putto, nattā’’ti cintetvā daharadahare rājakumāre āhaṃsu – ‘‘tumhe vandatha, mayaṃ tumhākaṃ piṭṭhito nisīdissāmā’’ti.

世尊抵达后，释迦族人想道：“我们当拜见我族最尊贵之人。”于是聚集起来，寻觅世尊的住处，认为尼拘律园(Nigrodhārāma)甚是怡人，便在那里做好一切整治，手持香花前去迎接。他们首先派出城中装饰华美的童男童女，其后是王子与公主，然后他们自己也手持香花等供品，恭敬地迎请世尊进入尼拘律园。在那里，世尊于铺设好的殊胜佛座上坐下，由两万名漏尽者围绕。释迦族人生性高慢，我慢顽固，他们心想：“悉达多(Siddhattha)太子比我们年轻，是我们的弟弟、外甥、儿子、孙子。”于是对年少的王子们说：“你们去礼拜，我们坐在你们后面。”

Tesu [Pg.104] evaṃ avanditvā nisinnesu bhagavā tesaṃ ajjhāsayaṃ oloketvā ‘‘na maṃ ñātayo vandanti, handa dāni te vandāpessāmī’’ti abhiññāpādakaṃ catutthaṃ jhānaṃ samāpajjitvā tato vuṭṭhāya ākāsaṃ abbhuggantvā tesaṃ sīse pādapaṃsuṃ okiramāno viya kaṇḍambarukkhamūle yamakapāṭihāriyasadisaṃ pāṭihāriyaṃ akāsi. Rājā taṃ acchariyaṃ disvā āha – ‘‘bhante, tumhākaṃ jātadivase kāladevalassa vandanatthaṃ upanītānaṃ vopāde parivattetvā brāhmaṇassa matthake patiṭṭhite disvāpi ahaṃ tumhākaṃ pāde vandiṃ, ayaṃ me paṭhamavandanā. Vappamaṅgaladivase ca jambucchāyāya sirisayane nipannānaṃ vojambucchāyāya aparivattanaṃ disvāpi pāde vandiṃ, ayaṃ me dutiyavandanā. Idāni pana imaṃ adiṭṭhapubbaṃ pāṭihāriyaṃ disvāpi ahaṃ tumhākaṃ pāde vandāmi, ayaṃ me tatiyavandanā’’ti. Raññā pana vandite bhagavantaṃ avanditvā ṭhātuṃ samattho nāma ekasākiyopi nāhosi, sabbe vandiṃsuyeva.

当他们就这样不作礼拜而坐下时，世尊观察他们的心意，想道：“我的亲族不礼拜我，好，现在我要让他们礼拜。”于是他进入作为神通基础的第四禅，从禅定中出定后，上升到空中，犹如在他们头顶上洒下脚尘一般，于健白芒果树（Kaṇḍambarukkha）下示现了等同双神变（yamakapāṭihāriya）的奇迹。国王见到这奇迹，说道：“世尊！在您出生那天，为礼拜迦罗提婆（Kāladevala）而被带去时，我看见您的双脚翻转过来，停驻在那位婆罗门的头顶上，便礼拜了您的双足，这是我的第一次礼拜。在耕犁节那天，看见您躺在阎浮树荫下的吉祥卧床上，而阎浮树的树荫没有移动，我也礼拜了您的双足，这是我的第二次礼拜。如今，看见这前所未见的神变，我再次礼拜您的双足，这是我的第三次礼拜。”国王礼拜后，没有一个释迦族人还能不礼拜世尊，所有人都礼拜了。

Iti bhagavā ñātayo vandāpetvā ākāsato otaritvā paññattāsane nisīdi. Nisinne bhagavati sikhāpatto ñātisamāgamo ahosi, sabbe ekaggacittā hutvā nisīdiṃsu. Tato mahāmegho pokkharavassaṃ vassi. Tambavaṇṇaṃ udakaṃ heṭṭhā viravantaṃ gacchati, temitukāmova temeti, atemitukāmassa sarīre ekabindumattampi na patati. Taṃ disvā sabbe acchariyabbhutacittā jātā ‘‘aho acchariyaṃ, aho abbhuta’’nti kathaṃ samuṭṭhāpesuṃ. Satthā ‘‘na idāneva mayhaṃ ñātisamāgame pokkharavassaṃ vassati, atītepi vassī’’ti imissā aṭṭhuppattiyā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathesi. Dhammakathaṃ sutvā sabbe uṭṭhāya vanditvā pakkamiṃsu. Ekopi rājā vā rājamahāmatto vā ‘‘sve amhākaṃ bhikkhaṃ gaṇhathā’’ti vatvā gato nāma natthi.

如是，世尊令亲族们礼拜后，从空中降下，坐于已铺设的座位上。世尊坐下后，亲族集会达到了顶峰，所有人都同心一意地坐着。其后，大云降下了宝莲雨（pokkharavassa）。铜色的雨水在下方作响流去，只淋湿欲湿之人，不欲湿者身上则一滴不沾。见此景象，众人皆生稀有未曾有之心，发声言：“啊，奇哉！啊，未曾有！”导师说：“非仅于今，我于亲族集会时降此宝莲雨，过去亦曾降过。”并以此事由，宣说了《韦桑达拉本生》。听闻法说后，众人皆起身礼拜，然后离去。无一国王或王家大臣言“明日请接受我等之食”而后离去者。

Satthā punadivase vīsatibhikkhusahassaparivuto kapilavatthuṃ piṇḍāya pāvisi. Taṃ na koci gantvā nimantesi, na pattaṃ vā aggahesi. Bhagavā indakhīle ṭhitova āvajjesi – ‘‘kathaṃ nu kho pubbabuddhā kulanagare piṇḍāya cariṃsu, kiṃ uppaṭipāṭiyā issarajanānaṃ gharāni agamaṃsu, udāhu sapadānacārikaṃ cariṃsū’’ti? Tato ekabuddhassapi uppaṭipāṭiyā gamanaṃ adisvā ‘‘mayāpi dāni ayameva tesaṃ vaṃso paggahetabbo, āyatiñca mama sāvakā [Pg.105] mamaññeva anusikkhantā piṇḍacārikavattaṃ paripūressantī’’ti koṭiyaṃ niviṭṭhagehato paṭṭhāya sapadānaṃ piṇḍāya cari. ‘‘Ayyo kira siddhatthakumāro piṇḍāya caratī’’ti dvibhūmikatibhūmikādīsu pāsādesu sīhapañjaraṃ vivaritvā mahājano dassanabyāvaṭo ahosi.

次日，导师为两万比丘围绕，进入迦毗罗卫(Kapilavatthu)城行乞。无人上前邀请，亦无人接过其钵。世尊立于城门柱(indakhīla)旁思惟：“往昔诸佛于亲族之城如何行乞？是无序地前往权贵之家，抑或是次第行乞呢？”其后，见无一佛曾无序行乞，心想：“如今我亦应承此传承，未来我的弟子们亦将效仿于我，圆满乞食之行。”于是，从城边第一家开始，次第行乞。“圣者悉达多王子竟然在行乞！”大众于二层、三层等楼阁中，打开狮子窗(sīhapañjara)，忙于观看。

Rāhulamātāpi devī – ‘‘ayyaputto kira imasmiṃyeva nagare mahantena rājānubhāvena suvaṇṇasivikādīhi vicaritvā idāni kesamassuṃ ohāretvā kāsāyavatthanivāsano kapālahattho piṇḍāya carati, sobhati nu kho’’ti sīhapañjaraṃ vivaritvā olokayamānā bhagavantaṃ nānāvirāgasamujjalāya sarīrappabhāya nagaravīthiyo obhāsetvā byāmappabhāparikkhepasamupabyūḷhāya asītānubyañjanappabhāsitāya dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitāya anopamāya buddhasiriyā virocamānaṃ disvā uṇhīsato paṭṭhāya yāva pādatalā –

罗睺罗(Rāhula)的母亲王妃心想：“我的夫君据说就在此城中，往昔以大王威德，乘坐金轿等出游，如今却剃除须发，身穿袈裟，手持陶钵，沿街行乞，这样还庄严吗？”她于是打开狮子窗向外眺望，看见世尊以种种光彩照耀的身体光明照亮了城市的街道，为一寻光环所围绕，由八十随形好所辉映，为三十二大士相所庄严，以无与伦比的佛陀威仪大放光明，从顶髻直至足底——

‘‘Siniddhanīlamudukuñcitakeso, sūriyanimmalatalābhinalāṭo;

Yuttatuṅgamudukāyatanāso, raṃsijālavikasito narasīho’’ti. –

“发丝绀青柔润卷，额广平正如日明；鼻梁高直而修长，人中狮子光芒盛。”

Evamādikāhi dasahi narasīhagāthāhi abhitthavitvā ‘‘tumhākaṃ putto piṇḍāya caratī’’ti rañño ārocesi. Rājā saṃviggahadayo hatthena sāṭakaṃ saṇḍapento turitaturito nikkhamitvā vegena gantvā bhagavato purato ṭhatvā āha – ‘‘kinnu kho, bhante, amhe lajjāpetha, kimatthaṃ piṇḍāya caratha, kiṃ ‘ettakānaṃ bhikkhūnaṃ na sakkā bhattaṃ laddhu’nti saññaṃ karitthā’’ti? ‘‘Vaṃsacārittametaṃ, mahārāja, amhāka’’nti. ‘‘Nanu, bhante, amhākaṃ vaṃso nāma mahāsammatakhattiyavaṃso, ettha ca ekakhattiyopi bhikkhācarako nāma natthī’’ti. ‘‘Ayaṃ, mahārāja, khattiyavaṃso nāma tava vaṃso. Amhākaṃ pana ‘dīpaṅkaro koṇḍañño…pe… kassapo’ti ayaṃ buddhavaṃso nāma. Ete ca aññe ca anekasahassasaṅkhā buddhā bhikkhācāreneva jīvikaṃ kappesu’’nti antaravīthiyaṃ ṭhitova –

她如此以十首《人中狮子偈》赞叹后，禀告国王说：“您的儿子正在行乞。”国王闻言心惊，用手理着衣袍，匆忙出去，疾速赶到世尊面前，站立着说：“尊者，您为何让我们感到羞愧？为何要行乞？难道您认为无法为这么多比丘获得食物吗？”“大王，这是我们的谱系传统。”“可是，尊者，我们的谱系不是大共选王(Mahāsammata)的刹帝利谱系吗？在此谱系中，没有一个刹帝利曾行乞食。”“大王，此刹帝利谱系是您的谱系。而我们的谱系，即燃灯佛(Dīpaṅkara)、憍陈如佛(Koṇḍañña)……迦叶(Kassapa)佛，此乃诸佛之谱系。他们以及其他成千上万的佛陀，都是以行乞维持生命的。”世尊站在街道中间说道：

‘‘Uttiṭṭhe [Pg.106] nappamajjeyya, dhammaṃ sucaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti. (dha. pa. 168) –

“应奋起，莫放逸，善行于法；法行者于此世、于他世，皆安乐住。”

Imaṃ gāthamāha. Gāthāpariyosāne rājā sotāpattiphale patiṭṭhāsi.

世尊说了这首偈颂。偈颂结束时，国王安立于入流果。

‘‘Dhammañcare sucaritaṃ, na naṃ duccaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti. (dha. pa. 169) –

“应行于善法，不应行于恶；法行者于此世、于他世，皆得安乐。”

Imaṃ gāthaṃ sutvā sakadāgāmiphale patiṭṭhāsi, mahādhammapālajātakaṃ (jā. 1.10.92 ādayo) sutvā anāgāmiphale patiṭṭhāsi, maraṇasamaye setacchattassa heṭṭhā sirisayane nipannoyeva arahattaṃ pāpuṇi. Araññavāsena padhānānuyogakiccaṃ rañño nāhosi. So sotāpattiphalaṃ sacchikatvāyeva pana bhagavato pattaṃ gahetvā saparisaṃ bhagavantaṃ mahāpāsādaṃ āropetvā paṇītena khādanīyena bhojanīyena parivisi. Bhattakiccapariyosāne sabbaṃ itthāgāraṃ āgantvā bhagavantaṃ vandi ṭhapetvā rāhulamātaraṃ. Sā pana ‘‘gaccha, ayyaputtaṃ vandāhī’’ti parijanena vuccamānāpi ‘‘sace mayhaṃ guṇo atthi, sayameva mama santikaṃ ayyaputto āgamissati, āgatameva naṃ vandissāmī’’ti vatvā na agamāsi.

听闻此偈后，他安立于一来果；听闻《大法护本生》(Mahādhammapālajātaka)后，他安立于不还果；临终时，他躺在白伞下的御床上，证得了阿罗汉果。身为国王，他未曾于林中居住，行精勤之务。然而，他一证得入流果，就从世尊手中接过钵，将世尊及其僧团迎上大殿，用上好的嚼食与啖食供养。用餐完毕后，除了罗睺罗的母亲，所有后宫的女士都来礼拜世尊。她虽然被侍女们劝说：“去礼拜公子吧”，但她却说：“如果我有什么功德，公子自会来到我这里，他来了我再礼拜他。”因此她没有去。

Bhagavā rājānaṃ pattaṃ gāhāpetvā dvīhi aggasāvakehi saddhiṃ rājadhītāya sirigabbhaṃ gantvā ‘‘rājadhītā yathāruci vandamānā na kiñci vattabbā’’ti vatvā paññattāsane nisīdi. Sā vegenāgantvā gopphakesu gahetvā pādapiṭṭhiyaṃ sīsaṃ parivattetvā yathājjhāsayaṃ vandi. Rājā rājadhītāya bhagavati sinehabahumānādiguṇasampattiṃ kathesi – ‘‘bhante, mama dhītā ‘tumhehi kāsāyāni vatthāni nivāsitānī’ti sutvā tato paṭṭhāya kāsāyavatthanivatthā jātā, tumhākaṃ ekabhattikabhāvaṃ sutvā ekabhattikāva jātā, tumhehi mahāsayanassa chaḍḍitabhāvaṃ sutvā paṭṭikāmañcakeyeva nipannā, tumhākaṃ mālāgandhādīhi viratabhāvaṃ ñatvā viratamālāgandhāva jātā, attano ñātakehi ‘mayaṃ paṭijaggissāmā’ti sāsane pesitepi tesu ekañātakampi na olokesi, evaṃ guṇasampannā me, bhante, dhītā’’ti. ‘‘Anacchariyaṃ, mahārāja, ayaṃ idāni tayā rakkhiyamānā rājadhītā paripakke ñāṇe attānaṃ rakkheyya, esā pubbe anārakkhā pabbatapāde vicaramānā aparipakkepi ñāṇe attānaṃ rakkhī’’ti vatvā candakinnarījātakaṃ (jā. 1.14.18 ādayo) kathetvā uṭṭhāyāsanā pakkāmi.

世尊让国王接过钵，与两位上首弟子一同前往王女的内宫，说道：“王女可以随自己的意愿礼拜，不要对她说什么。”然后在铺设好的座位上坐下。她急速前来，抓住世尊的双足脚踝，将头枕于其足背，辗转顶礼，以遂其愿。国王向世尊讲述王女对世尊的爱敬等功德：“尊者，我的女儿听闻您穿着袈裟色的衣服后，从此也只穿袈裟色的衣服；听闻您奉行一食，她也成为一食者；听闻您舍弃高广大床，她也只睡在矮床上；了知您远离花环、香料等，她也断绝了花环、香料。即使她的亲族派信来说‘我们会照顾她’，她也没有理会任何一个亲族。尊者，我的女儿就是如此具足功德。”“大王，这不稀奇。现在这位由您守护的王女，在智慧成熟时能守护自己；往昔她无人守护，在山脚下漫游，即使智慧尚未成熟时也能守护自己。”说完，他讲述了《月紧那罗本生》（Candakinnarījātaka），然后从座位上起身离开了。

Punadivase [Pg.107] pana nandassa rājakumārassa abhisekagehappavesanavivāhamaṅgalesu vattamānesu tassa gehaṃ gantvā kumāraṃ pattaṃ gāhāpetvā pabbājetukāmo maṅgalaṃ vatvā uṭṭhāyāsanā pakkāmi. Janapadakalyāṇī kumāraṃ gacchantaṃ disvā ‘‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’’ti vatvā gīvaṃ pasāretvā olokesi. So bhagavantaṃ ‘‘pattaṃ gaṇhathā’’ti vattuṃ avisahamāno vihāraṃyeva agamāsi. Taṃ anicchamānaṃyeva bhagavā pabbājesi. Iti bhagavā kapilavatthuṃ gantvā tatiyadivase nandaṃ pabbājesi.

次日，难陀王子正在举行加冕、入新居与婚礼等庆典时，世尊前往他的住所，让王子接过钵，意欲度他出家。世尊说完吉祥语后，从座位起身离开。地方美女（Janapadakalyāṇī）看见王子离去，便说道：“夫君，您要快点回来呀！”并伸长脖子眺望。难陀不敢对世尊说“请拿回钵”，就直接去了精舍。世尊即使他不愿意，还是让他出了家。就这样，世尊去到迦毗罗卫，于第三天让难陀出家了。

Sattame divase rāhulamātāpi kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi – ‘‘passa, tāta, etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpavaṇṇaṃ samaṇaṃ, ayaṃ te pitā, etassa mahantā nidhayo ahesuṃ tyassa nikkhamanakālato paṭṭhāya na passāma, gaccha, naṃ dāyajjaṃ yācāhi – ‘ahaṃ, tāta, kumāro abhisekaṃ patvā cakkavattī bhavissāmi, dhanena me attho, dhanaṃ me dehi. Sāmiko hi putto pitusantakassā’’’ti. Kumāro ca bhagavato santikaṃ gantvāva pitusinehaṃ labhitvā haṭṭhacitto ‘‘sukhā te, samaṇa, chāyā’’ti vatvā aññañca bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. Bhagavā katabhattakicco anumodanaṃ vatvā uṭṭhāyāsanā pakkāmi. Kumāropi ‘‘dāyajjaṃ me, samaṇa, dehi, dāyajjaṃ me, samaṇa, dehī’’ti bhagavantaṃ anubandhi. Na bhagavā kumāraṃ nivattāpesi, parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ nāsakkhi. Iti so bhagavatā saddhiṃ ārāmameva agamāsi.

第七天，罗睺罗的母亲为童子打扮好后，派他去到世尊那里，说：“孩子，你看，这位被两万沙门围绕、肤色如金、形貌如梵天的沙门，他就是你的父亲。他曾经拥有巨大的宝藏，自从他出家后我们就再也没见过了。去吧，向他索要遗产——‘父亲啊，我身为王子，若得灌顶，就会成为转轮王，我需要财富，请给我财富。儿子确实是父亲财产的主人。’”童子来到世尊面前，感受到父爱，内心欢喜，说道：“沙门，您的荫凉甚为安乐。”还说了许多与自己身份相符的话，站在那里。世尊用完餐食，说了随喜后，便从座位起身离开。童子也追着世尊喊道：“沙门，给我遗产！沙门，给我遗产！”世尊没有让童子回去，随从们也无法让他回头。就这样，他跟着世尊一直走到了精舍。

Tato bhagavā cintesi – ‘‘yaṃ ayaṃ pitusantakaṃ dhanaṃ icchati, taṃ vaṭṭānugataṃ savighātaṃ, handassa me bodhimaṇḍe paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī’’ti āyasmantaṃ sāriputtaṃ āmantesi – ‘‘tena hi, sāriputta, rāhulaṃ pabbājehī’’ti. Thero taṃ pabbājesi. Pabbajite ca pana kumāre rañño adhimattaṃ dukkhaṃ uppajji, taṃ adhivāsetuṃ asakkonto bhagavantaṃ upasaṅkamitvā ‘‘sādhu, bhante, ayyā mātāpitūhi ananuññātaṃ puttaṃ na pabbājeyyu’’nti varaṃ yāci. Bhagavā ca tassa varaṃ datvā punekadivase rājanivesane katabhattakicco ekamantaṃ nisinnena raññā ‘‘bhante, tumhākaṃ dukkarakārikakāle ekā devatā maṃ upasaṅkamitvā ‘putto te kālaṅkato’ti āha, tassā vacanaṃ asaddahanto ‘na mayhaṃ putto sambodhiṃ appatvā kālaṃ karotī’ti taṃ [Pg.108] paṭikkhipi’’nti vutte ‘‘tumhe idāni kiṃ saddahissatha, ye tumhe pubbepi aṭṭhikāni dassetvā ‘putto te mato’ti vutte na saddahitthā’’ti imissā aṭṭhuppattiyā mahādhammapālajātakaṃ kathesi. Kathāpariyosāne rājā anāgāmiphale patiṭṭhahi.

于是世尊心想：“此子所求乃父之财产，此财随轮回流转且有祸患。我当将我在菩提座下所证得的七种圣财予之，令其为出世间遗产之主。”于是世尊对具寿舍利弗说：“那么，舍利弗，你让罗睺罗出家吧。”长老便令他出家了。王子出家后，国王生起极大的忧苦，难以忍受，便去到世尊跟前请求一愿：“尊者，善哉！愿圣者们不令未经父母允许的儿子出家。”世尊应允了他此愿。又一日，世尊在王宫用膳后，国王坐于一旁说：“尊者，您修苦行时，一位天神前来告诉我：‘您的儿子死了。’我不信他的话，答道：‘我儿未证得圆满正觉，是不会死的。’便回绝了他。”世尊说：“汝等如今又能相信什么呢？往昔纵然有人出示骸骨，对你们说‘你的儿子死了’，你们尚且不信。”便以此因缘宣说了《大法护本生(Mahādhammapālajātaka)》。说法结束时，国王证得了不还果。

Iti bhagavā pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā sītavane vihāsi. Tasmiṃ samaye anāthapiṇḍiko gahapati pañcahi sakaṭasatehi bhaṇḍaṃ ādāya rājagahaṃ gantvā attano piyasahāyakassa seṭṭhino gehaṃ gantvā tattha buddhassa bhagavato uppannabhāvaṃ sutvā balavapaccūse devatānubhāvena vivaṭena dvārena satthāraṃ upasaṅkamitvā dhammaṃ sutvā sotāpattiphale patiṭṭhāya, dutiye divase buddhappamukhassa saṅghassa mahādānaṃ datvā sāvatthiṃ āgamanatthāya satthu paṭiññaṃ gahetvā antarāmagge pañcacattālīsayojanaṭṭhāne satasahassaṃ datvā yojanike yojanike vihāraṃ kāretvā jetavanaṃ koṭisanthārena aṭṭhārasahi hiraññakoṭīhi kiṇitvā navakammaṃ paṭṭhapesi. So majjhe dasabalassa gandhakuṭiṃ kāresi, taṃ parivāretvā asītiyā mahātherānaṃ pāṭiyekkaṃ ekasannivesane āvāse ekakuṭikadvikuṭikahaṃsavaṭṭakadīgharassasālāmaṇḍapādivasena sesasenāsanāni pokkharaṇicaṅkamanarattiṭṭhānadivāṭṭhānāni cāti aṭṭhārasakoṭipariccāgena ramaṇīye bhūmibhāge manoramaṃ vihāraṃ kāretvā dasabalassa āgamanatthāya dūtaṃ pāhesi. Satthā tassa vacanaṃ sutvā mahābhikkhusaṅghaparivāro rājagahā nikkhamitvā anupubbena sāvatthinagaraṃ pāpuṇi.

如是，世尊令其父亲安立于三果后，在比丘僧团的围绕下，再次前往王舍城，住于寒林。当时，给孤独(Anāthapiṇḍika)长者以五百辆货车载运货物前往王舍城，到了他挚友长者的家中，在那里听闻佛陀、世尊已出现于世。他在黎明时分，因天神之威力，通过敞开的城门前去拜见导师，听闻正法后，安立于须陀洹果。第二日，他对以佛陀为首的僧团作大布施后，获得了导师前来舍卫城(Sāvatthī)的承诺。在返回的四十五由旬路途中，他每隔一由旬便布施十万，建造一座精舍。他以铺满地的钱币，用十八俱胝黄金购得祇陀林，并开始新的工程。他在园林中央为十力（世尊）建造了香室（gandhakuṭi），并围绕香室，为八十位大长老建造了各自独立的住所，以及单房、双房、雁形建筑、长厅、短厅、殿堂等其余房舍，还有莲池、经行处、夜住处与日住处。如此，他耗费十八俱胝，在这片怡人的土地上建成了庄严的精舍，然后派遣使者去迎接十力。导师听闻他的讯息后，在大比丘僧团的围绕下，从王舍城出发，次第抵达舍卫城。

Mahāseṭṭhipi kho vihāramahaṃ sajjetvā tathāgatassa jetavanaṃ pavisanadivase puttaṃ sabbālaṅkārapaṭimaṇḍitaṃ katvā alaṅkatapaṭiyatteheva pañcahi kumārasatehi saddhiṃ pesesi. So saparivāro pañcavaṇṇavatthasamujjalāni pañca dhajasatāni gahetvā dasabalassa purato ahosi, tesaṃ pacchato mahāsubhaddā cūḷasubhaddāti dve seṭṭhidhītaro pañcahi kumārikāsatehi saddhiṃ puṇṇaghaṭe gahetvā nikkhamiṃsu, tāsaṃ pacchato seṭṭhibhariyā sabbālaṅkārapaṭimaṇḍitā pañcahi mātugāmasatehi saddhiṃ puṇṇapātiyo gahetvā nikkhami, sabbesaṃ pacchato mahāseṭṭhi [Pg.109] ahatavatthanivattho ahatavatthanivattheheva pañcahi seṭṭhisatehi saddhiṃ bhagavantaṃ abbhuggañchi. Bhagavā imaṃ upāsakaparisaṃ purato katvā mahābhikkhusaṅghaparivuto attano sarīrappabhāya suvaṇṇarasasekasiñcanāni viya vanantarāni kurumāno anantāya buddhalīlāya aparimāṇāya buddhasiriyā jetavanavihāraṃ pāvisi.

大长者也准备了寺院的庆典，在如来进入祇陀林那天，他让自己的儿子穿戴所有装饰，与五百位同样装扮的少年一同前去。他与眷属手持五百面五色鲜艳的旗帜，走在十力者前面；在他们后面，大苏芭达和小苏芭达两位长者之女，与五百位少女一起手持满瓶而出；在她们后面，长者的妻子全身装饰，与五百位妇女一起手持满钵而出；在所有人后面，大长者身穿新衣，与五百位同样穿着新衣的长者一起去迎接世尊。世尊让这群在家信众走在前面，自己由大比丘僧团围绕，以自身的光芒如以金液浇灌般照亮林间，以无尽的佛陀风采和无量的佛陀荣耀，进入了祇陀林。

Atha naṃ anāthapiṇḍiko āpucchi – ‘‘kathāhaṃ, bhante, imasmiṃ vihāre paṭipajjāmī’’ti? ‘‘Tena hi, gahapati, imaṃ vihāraṃ āgatānāgatassa cātuddisassa bhikkhusaṅghassa patiṭṭhāpehī’’ti. ‘‘Sādhu, bhante’’ti mahāseṭṭhi suvaṇṇabhiṅgāraṃ ādāya dasabalassa hatthe udakaṃ pātetvā ‘‘imaṃ jetavanavihāraṃ āgatānāgatassa cātuddisassa buddhappamukhassa bhikkhusaṅghassa dammī’’ti adāsi. Satthā vihāraṃ paṭiggahetvā anumodanaṃ karonto –

于是，给孤独长者请问世尊：“尊者，关于这座寺院，我应当如何行事？”“那么，居士，你应当将此寺院奉献给四方来去的比丘僧团。”“好的，尊者。”大长者说着，拿起金瓶，在十力者的手上倒水，说道：“我将这座祇陀林布施给以佛陀为首的、四方来去的比丘僧团。”导师接受了寺院，作随喜说：

‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;

Sarīsape ca makase, sisire cāpi vuṭṭhiyo.

“寒暑能遮挡，野兽亦能防；蚊虻与蛇行，风雨亦无伤。

‘‘Tato vātātapo ghoro, sañjāto paṭihaññati;

Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.

“亦阻烈风热，生起皆得防；为庇护安乐，为禅修内观。

‘‘Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;

Tasmā hi paṇḍito poso, sampassaṃ atthamattano.

布施僧伽住处，为佛陀所称赞为最上；是故贤智者，当见自己之利益，

‘‘Vihāre kāraye ramme, vāsayettha bahussute;

Tesaṃ annañca pānañca, vatthasenāsanāni ca.

当建悦意住处，于中安住多闻者；于彼供饮食，衣物与卧具，

‘‘Dadeyya ujubhūtesu, vippasannena cetasā;

Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. (cūḷava. 295) –

以清净之心，施予正直者。彼为说正法，能除一切苦；于此知此法，无漏般涅槃。”

Vihārānisaṃsaṃ kathesi. Anāthapiṇḍiko dutiyadivasato paṭṭhāya vihāramahaṃ ārabhi. Visākhāya vihāramaho catūhi māsehi niṭṭhito, anāthapiṇḍikassa [Pg.110] pana vihāramaho navahi māsehi niṭṭhāsi. Vihāramahepi aṭṭhāraseva koṭiyo pariccāgaṃ agamaṃsu. Iti ekasmiṃyeva vihāre catupaṇṇāsakoṭisaṅkhaṃ dhanaṃ pariccaji.

佛陀宣说了住处的功德。给孤独（Anāthapiṇḍika）从第二天起，便着手操办精舍献呈大典。毘舍佉（Visākhā）的精舍大典，四个月即终；而给孤独的精舍大典，则九个月方终。其献呈大典亦花费了一亿八千万。如此，仅于一座精舍，他便布施了五亿四千万的财富。

Atīte pana vipassissa bhagavato kāle punabbasumitto nāma seṭṭhi suvaṇṇiṭṭhakāsanthārena kiṇitvā tasmiṃyeva ṭhāne yojanappamāṇaṃ saṅghārāmaṃ kāresi. Sikhissa pana bhagavato kāle sirivaḍḍho nāma seṭṭhi suvaṇṇaphālasanthārena kiṇitvā tasmiṃyeva ṭhāne tigāvutappamāṇaṃ saṅghārāmaṃ kāresi. Vessabhussa bhagavato kāle sotthiyo nāma seṭṭhi suvaṇṇahatthipadasanthārena kiṇitvā tasmiṃyeva ṭhāne aḍḍhayojanappamāṇaṃ saṅghārāmaṃ kāresi. Kakusandhassa bhagavato kāle accuto nāma seṭṭhi suvaṇṇiṭṭhakāsanthārena kiṇitvā tasmiṃyeva ṭhāne gāvutappamāṇaṃ saṅghārāmaṃ kāresi. Koṇāgamanassa bhagavato kāle uggo nāma seṭṭhi suvaṇṇakacchapasanthārena kiṇitvā tasmiṃyeva ṭhāne aḍḍhagāvutappamāṇaṃ saṅghārāmaṃ kāresi. Kassapassa bhagavato kāle sumaṅgalo nāma seṭṭhi suvaṇṇayaṭṭhisanthārena kiṇitvā tasmiṃyeva ṭhāne soḷasakarīsappamāṇaṃ saṅghārāmaṃ kāresi. Amhākaṃ pana bhagavato kāle anāthapiṇḍiko nāma seṭṭhi kahāpaṇakoṭisanthārena kiṇitvā tasmiṃyeva ṭhāne aṭṭhakarīsappamāṇaṃ saṅghārāmaṃ kāresi. Idaṃ kira ṭhānaṃ sabbabuddhānaṃ avijahitaṭṭhānameva.

过去，在毗婆尸世尊之时，有一位名叫须弥多(Sumitta)的长者，用金砖铺地买下那地方，建造了一座方圆一由旬的僧伽蓝。在尸弃(Sikhī)世尊之时，有一位名叫吉祥增的长者，用金犁铧铺地买下那地方，建造了一座方圆三伽乌特(gāvuta)的僧伽蓝。在毗舍浮世尊之时，有一位名叫索提亚(Sotthiya)的长者，用金象足印铺地买下那地方，建造了一座方圆半由旬的僧伽蓝。在拘留孙世尊之时，有一位名叫阿楚塔(Accuta)的长者，用金砖铺地买下那地方，建造了一座方圆一伽乌特的僧伽蓝。在拘那含牟尼世尊之时，有一位名叫乌伽(Ugga)的长者，用金龟铺地买下那地方，建造了一座方圆半伽乌特的僧伽蓝。在迦叶世尊之时，有一位名叫须曼伽罗(Sumaṅgala)的长者，用金杖铺地买下那地方，建造了一座方圆十六卡利沙(karīsa)的僧伽蓝。而在我们世尊之时，给孤独长者用俱胝钱币铺地买下那地方，建造了一座方圆八卡利沙的僧伽蓝。据说，此地乃是诸佛所不舍离之处。

Iti mahābodhimaṇḍe sabbaññutappattito yāva mahāparinibbānamañcā yasmiṃ yasmiṃ ṭhāne bhagavā vihāsi, idaṃ santikenidānaṃ nāmāti veditabbaṃ.

如是，从于大菩提座证得一切智，乃至大般涅槃床，凡世尊所住之处，皆应知此为近因缘。

Santikenidānakathā niṭṭhitā.

近因缘说终。

Nidānakathā niṭṭhitā.

因缘说终。

Therāpadānaṃ

长老本行

1. Buddhavaggo

1. 佛品

Abbhantaranidānavaṇṇanā

阿邦答勒因缘释义

‘‘Atha [Pg.111] buddhāpadānāni, suṇātha suddhamānasā;

Tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā’’ti. –

“诸佛本行，请净心谛听；三十波罗蜜圆满，无数法王尊。”

Ettha athāti adhikārantarūpadassanatthe nipātapadaṃ, vibhattiyuttāyuttanipātadvayesu vibhattiyuttanipātapadaṃ. Atha vā –

此处“atha”一词，是表示另一主题的助词，在有格变化和无格变化的两种助词中，它属于有格变化的助词。或者说——

‘‘Adhikāre maṅgale ceva, nipphannatthevadhāraṇe;

Anantarepagamane, atha-saddo pavattati’’.

“于决断与吉祥，亦于已成与确定，于无间与离去，‘atha’一词转起。”

Tathā hi –

诚然——

‘‘Adhikiccaṃ adhiṭṭhānaṃ, adhiatthaṃ vibhāsati;

Seṭṭhajeṭṭhakabhāvena, adhikāro vidhīyate’’ti. –

“作为超胜之事、超胜之基，阐明超胜之义；以其最长最胜之故，制定为‘决断’。”

Vuttattā buddhānaṃ samattiṃsapāramidhammānaṃ adhikiccato, seṭṭhajeṭṭhato adhikāraṭṭhena atha-saddena yuttamapadānānīti. Tividhabodhisattānaṃ pūjāmaṅgalasabhāvato ‘‘pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttama’’nti vacanato (khu. pā. 5.3; su. ni. 262) maṅgalaṭṭhena atha-saddena yuttamapadānānīti. Buddhādīnaṃ bhagavantānaṃ sampattikiccassa arahattamaggena nipphannato nipphannaṭṭhena atha-saddena yuttamapadānānīti. Buddhādīnaṃ arahattamaggādikusalato aññakusalānaṃ abhāvato avadhāraṇaṭṭhena nivāraṇaṭṭhena atha-saddena yuttamapadānānīti. Khuddakapāṭhasaṅgahānantaraṃ saṅgahitanti anantaraṭṭhena atha-saddena yuttamapadānānīti. Ito khuddakapāṭhato paṭṭhāyāti apagamanaṭṭhena atha-saddena yuttamapadānānīti.

如是说，因诸佛以圆满三十波罗蜜法为超胜之事，且其义最上最胜，故在“决断”的意义上，诸词与“atha”一词相应。又，因三种菩萨的自性为供养与吉祥，且如所说：“供养值得供养者，此为最上吉祥。”（《小诵》5.3；《经集》262），故在“吉祥”的意义上，诸词与“atha”一词相应。又，因诸佛等世尊的圆满事业由阿罗汉道所完成，故在“已成”的意义上，诸词与“atha”一词相应。又，因诸佛等除了阿罗汉道等善法外，别无其他善法，故在“确定”与“遮止”的意义上，诸词与“atha”一词相应。又，因其于《小诵》(Khuddakapāṭha)结集之后无间结集，故在“无间”的意义上，诸词与“atha”一词相应。又，因其义为“从此《小诵》开始”，故在“离去”的意义上，诸词与“atha”一词相应。

Buddhoti ettha bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya [Pg.112] buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, pabbajjāsaṅkhātena buddho, adutiyaṭṭhena buddho, taṇhāpahānaṭṭhena buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho, buddhi buddhaṃ bodhoti anatthantarametaṃ. Yathā nīlādivaṇṇayogato paṭo ‘‘nīlo paṭo, ratto paṭo’’ti vuccati, evaṃ buddhaguṇayogato buddho. Atha vā ‘‘bodhi’’vuccati catūsu maggesu ñāṇaṃ, tena ñāṇena sakaladiyaḍḍhasahassakilesārigaṇe khepetvā nibbānādhigamanato ñāṇaṃ ‘‘bodhī’’ti vuccati. Tena sampayutto samaṅgīpuggalo buddho. Teneva ñāṇena paccekabuddhopi sabbakilese khepetvā nibbānamadhigacchati. Buddhānaṃ pana catūsu asaṅkhyeyyesu kappasatasahassesu ca pāramiyo pūretvā bodhiñāṇassādhigatattā ca indriyaparopariyattañāṇamahākaruṇāsamāpattiñāṇayamakapāṭihīrañāṇasabbaññutaññāṇa- anāvaraṇaāsayānusayādiasādhāraṇañāṇānaṃ samadhigatattā ca ekāyapi dhammadesanāya asaṅkhyeyyāsattanikāye dhammāmataṃ pāyetvā nibbānassa pāpanato ca tadeva ñāṇaṃ buddhānamevādhikabhāvato tesameva sambuddhānaṃ apadānaṃ kāraṇaṃ buddhāpadānaṃ. Tañhi duvidhaṃ kusalākusalavasena. Paccekabuddhā pana na tathā kātuṃ samatthā, annādipaccayadāyakānaṃ saṅgahaṃ karontāpi –

于此，“佛陀”(buddho)者：因已觉悟诸谛，故为佛陀；因能觉醒众生，故为佛陀；因具全知，故为佛陀；因具遍见，故为佛陀；因无师自通，故为佛陀；因其（德名）远扬，故为佛陀；因其被称为漏尽者，故为佛陀；因其被称为无烦恼者，故为佛陀；因其被称为出家者，故为佛陀；因其义为无双，故为佛陀；因其义为已断渴爱，故为佛陀；因其已行于唯一道，故为佛陀；因其独自圆满觉悟无上正等觉，故为佛陀；因其已破无明、获得智慧，故为佛陀。智慧(buddhi)、佛(buddha)、觉悟(bodhi)，此三者意义无别。譬如布料，因与蓝色等颜色结合而被称为“蓝布”、“红布”，同样，因具足觉悟之德，故被称为“佛陀”。又，“菩提”(bodhi)者，乃四道中之智。凭借此智，摧毁所有一千五百种烦恼敌军而证得涅槃，故此智被称为“菩提”。与此智相应、具足的个体(puggala)即是佛陀。独觉佛(paccekabuddha)亦凭借此智，断尽一切烦恼而证得涅槃。然而，诸佛于四阿僧祇又十万劫中圆满诸波罗蜜，证得菩提智，并圆满证得根上下智、大悲等至智、双神变智、一切智智、无碍智、意向随眠智等不共之智，且能以一席说法，令无数众生饮不死法露、使其到达涅槃。因此，正是此等智慧在诸佛身上最为超胜，此等正自觉者的本行(apadāna)或说缘由(kāraṇa)，即是“佛本行”(buddhāpadāna)。此本行依善与不善而分为两种。而独觉佛则无此能力，纵然他们也摄受布施食物等资具的施主——

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Pūrentu cittasaṅkappā, cando pannaraso yathā.

汝所意欲与祈愿，愿其迅速得成就；心中一切之所思，圆满犹如十五之月。

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Pūrentu cittasaṅkappā, maṇi jotiraso yathā’’ti. (dī. ni. aṭṭha. 2.95 pubbūpanissayasampattikathā;

a. ni. aṭṭha. 1.1.192;

dha. pa. aṭṭha. 1.sāmāvatīvatthu) –

“你所意欲与期盼，愿其迅速得成就；心中一切之所想，圆满犹如光明宝珠。”（《长部注》2.95，〈宿缘成就论〉；《增支部注》1.1.192；《法句经注》1，〈萨玛瓦蒂的故事〉）

Imāhi dvīhiyeva gāthāhi dhammaṃ desenti. Desentāpi asaṅkhyeyyasattanikāye bodhetuṃ na sakkuṇanti, tasmā na sabbaññubuddhasadisā hutvā pāṭiekkaṃ visuṃ buddhāti paccekabuddhā. Tesaṃ apadānaṃ kāraṇaṃ paccekabuddhāpadānaṃ.

他们仅用此二偈说法。即使如此说法，也无法使无数众生觉悟，因此他们不像全知佛（sabbaññubuddha）那样，而是各自单独觉悟，故名独觉佛（paccekabuddha）。他们的传记因缘，即是《独觉佛传》（Paccekabuddhāpadāna）。

Ciraṃ [Pg.113] ṭhitāti therā. Atha vā thiratarasīlācāramaddavādiguṇehi yuttāti therā. Atha vā thiravarasīlasamādhipaññāvimuttivimuttiñāṇadassanaguṇehi yuttāti therā. Atha vā thiratarasaṅkhātapaṇītānuttarasantinibbānamadhigatāti therā, therānaṃ apadānāni therāpadānāni. Tathā tādiguṇehi yuttāti therī, therīnaṃ apadānāni therīpadānāni. Tesu buddhāpadāne pañceva apadānāni, pañceva suttantā. Tenāhu porāṇā –

长久住世者，是为长老（thera）。又或者，因具足更坚固的戒行、威仪、柔和等功德，是为长老。又或者，因具足坚固殊胜的戒、定、慧、解脱、解脱知见等功德，是为长老。又或者，因证得被称为“更坚固”的、精妙、无上、寂静的涅槃，是为长老。长老们的传记即《长老传》（Therāpadāna）。同样，具足此等功德者为长老尼（therī），长老尼们的传记即《长老尼传》（Therīpadāna）。在《佛陀传》（Buddhāpadāna）中，仅有五篇传记与五部经。因此古人说：

‘‘Pañceva apadānāni, pañca suttāni yassa ca;

Idaṃ buddhāpadānanti, paṭhamaṃ anulomato’’ti.

“五篇传记，五部经，此为《佛陀传》，依序为第一。”

Paccekabuddhāpadānepi pañceva apadānāni, pañceva suttantā. Tenāhu porāṇā –

《独觉佛传》中亦仅有五篇传记、五部经。因此古人说：

‘‘Pañceva apadānāni, pañca suttāni yassa ca;

Idaṃ paccekabuddhāpadānanti, dutiyaṃ anulomato’’ti.

“五篇传记，五部经，此为《独觉佛传》，依序为第二。”

Therāpadānesu dasādhikapañcasatāpadānāni, vaggato ekapaññāsa vaggā. Tenāhu porāṇā –

《长老传》中有五百一十篇传记，分为五十一品。因此古人说：

‘‘Pañcasatadasapadānāni, ekapaññāsa vaggato;

Idaṃ therāpadānanti, tatiyaṃ anulomato’’ti.

“五百一十篇传记，分为五十一品；此为《长老传》，依序为第三。”

Therīapadānesu cattālīsaṃ apadānāni, vaggato caturo vaggā. Tenāhu porāṇā –

《长老尼传》中有四十篇传记，分为四品。因此古人说：

‘‘Cattālīsaṃpadānāni, catuvaggāni yassa ca;

Idaṃ therīpadānanti, catutthaṃ anulomato’’ti.

“四十篇传记，分为四品；此为《长老尼传》，依序为第四。”

Apadānanti ettha apadāna-saddo kāraṇagahaṇaapagamanapaṭipāṭiakkosanādīsu dissati. Tathā hi esa ‘‘khattiyānaṃ apadānaṃ, brāhmaṇānaṃ apadāna’’ntiādīsu kāraṇe dissati, khattiyānaṃ kāraṇaṃ brāhmaṇānaṃ kāraṇanti attho. ‘‘Upāsakānaṃ apadāna’’ntiādīsu gahaṇe dissati, saṃsuṭṭhu gahaṇanti attho. ‘‘Vāṇijānaṃ apadānaṃ, suddānaṃ apadāna’’ntiādīsu apagamane dissati, tato tato tesaṃ apagamananti attho. ‘‘Piṇḍapātiko [Pg.114] bhikkhu sapadānacāravasena piṇḍāya caratī’’tiādīsu paṭipāṭiyā dissati, gharapaṭipāṭiyā caratīti attho. ‘‘Apagatā ime sāmaññā, apagatā ime brahmaññāti apadānetī’’tiādīsu akkosane dissati, akkosati paribhāsatīti attho. Idha pana kāraṇe dissati. Tasmā buddhānaṃ apadānāni buddhāpadāni, buddhakāraṇānīti attho. Gaṅgāvālukūpamānaṃ anekesaṃ buddhānaṃ dānapāramitādisamattiṃsapāramitā kāraṇanti daṭṭhabbaṃ. Atha adhikārādīsu yuttaapadānāni suddhamānasā suṇāthāti sambandho.

在此，“事迹”(apadāna)一词可见于因缘、领受、离去、次第、呵责等义。例如，在“刹帝利(khattiya)之事迹，婆罗门(brāhmaṇa)之事迹”等句中，可见其“因缘”义，即刹帝利之因缘、婆罗门之因缘。在“优婆塞之事迹”等句中，可见其“领受”义，即善领受之义。在“商人(vāṇija)之事迹，首陀罗(sudda)之事迹”等句中，可见其“离去”义，即他们从彼处离去之义。在“托钵比丘以次第行(sapadānacāra)的方式乞食”等句中，可见其“次第”义，即挨家挨户之义。在“‘此等沙门已离沙门性，此等婆罗门已离婆罗门性’，故为‘呵责’(apadāna)”等句中，可见其“呵责”义，即呵斥、毁骂之义。于此，则为“因缘”义。因此，诸佛之因缘事迹(buddhāpadāna)，义为诸佛之因缘。当知，其因缘即是无数如恒河沙之佛陀所圆满的布施波罗蜜(dānapāramitā)等三十波罗蜜。此后，与“具清净心者，请听与发愿等相应的因缘事迹”相连接。

Tattha suddhamānasāti arahattamaggañāṇena diyaḍḍhakilesasahassaṃ khepetvā ṭhitattā suddhamānasā parisuddhacittā suddhahadayā pañcasatā khīṇāsavā imasmiṃ dhammasabhāye sannisinnā suṇātha, ohitasotā manasi karothāti attho.

在此，“具清净心者”(suddhamānasā)是指：以阿罗汉道智(arahattamaggañāṇa)灭尽一千五百烦恼而住，故心清净、心纯净、意纯净的五百位漏尽者(khīṇāsava)，于此法会中集坐。其义为：你们当倾耳谛听，善思念之。

Ettha pana ‘‘apadānānī’’ti avatvā paccekabuddhāpadānatherāpadānatherīapadānesu vijjamānesupi ‘‘atha buddhāpadānānī’’ti vacanaṃ khandhayamakaāyatanadhātusaccasaṅkhāraanusayayamakesu vijjamānesupi padhānavasena ādivasena ca ‘‘mūlayamaka’’nti vacanaṃ viya, terasasaṅghādisesadveaniyatatiṃsanissaggiyesu vijjamānesupi padhānavasena ādivasena ca ‘‘pārājikakaṇḍo’’ti vacanaṃ viya ca idhāpi padhānavasena ādivasena ca vuttanti daṭṭhabbaṃ.

此处，虽有《独觉佛本行》(Paccekabuddhāpadāna)、《长老本行》(Therāpadāna)、《长老尼本行》(Therīapadāna)，却不说“诸本行”(apadānāni)，而说“诸佛本行”(buddhāpadānāni)，当知此亦是因其为首、为要而说。犹如虽有蕴双(khandhayamaka)、处双(āyatanayamaka)、界双(dhātuyamaka)、谛双(saccayamaka)、行双(saṅkhārayamaka)、随眠双(anusayayamaka)，却因其为首、为要而说《根本双》(Mūlayamaka)；又如虽有十三条僧残(saṅghādisesa)、二条不定法(aniyata)、三十条尼萨耆(nissaggiya)，却因其为首、为要而说《波罗夷篇》(Pārājikakaṇḍa)。

‘‘Sammāsambuddhāpadānānī’’ti vattabbe ‘‘vaṇṇāgamo…pe… pañcavidhaṃ nirutta’’nti niruttinayena vā ‘‘tesu vuddhilopāgamavikāraviparītādesā cā’’ti suttena vā tatiyatthavācakassa sammātinipātapadassa, sayaṃsaddatthavācakassa sa-ntiupasaggapadassa ca lopaṃ katvā kitantavācībuddhasaddameva gahetvā gāthābandhasukhatthaṃ ‘‘buddhāpadānānī’’ti vuttaṃ. Tasmā sammāsambuddhāpadānānīti attho.

当应说为“诸正自觉者本行(Sammāsambuddhāpadānāni)”时，是依据“字母增添……乃至……五种释词法”的释词法，或依据“于彼等中有增、减、转、倒、替”的经则，为了偈颂的音律优美，省略了表示“完全”义的助词“sammā”与表示“自己”义的前缀“saṃ”，只取了表示“觉者”的“buddha”一词，而说为“诸佛本行(Buddhāpadānāni)”。因此，其义即是“诸正自觉者本行”。

Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya

如是，于《清净者之喜悦》，即《本行》的义注中，

Abbhantaranidānavaṇṇanā niṭṭhitā.

《阿邦答勒因缘释义》终。

1. Buddhaapadānavaṇṇanā

1. 佛陀本行释义

Idāni [Pg.115] abbhantaranidānānantaraṃ apadānaṭṭhakathaṃ kathetukāmo –

现在，于《阿邦答勒因缘》之后，为欲开示《本行义注》，故说：

‘‘Sapadānaṃ apadānaṃ, vicitranayadesanaṃ;

Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo;

Tassa dāni anuppatto, atthasaṃvaṇṇanākkamo’’ti.

“具因缘之《本行》(Apadāna)，含种种善巧开示，大仙人们已结集，于《小部》(Khuddakanikāya)之中。如今已次第轮到，为之作义理阐释。”

Tattha yaṃ apadānaṃ tāva ‘‘sakalaṃ buddhavacanaṃ ekavimuttirasa’’nti vuttattā ekarase saṅgahaṃ gacchati, dhammavinayavasena dvidhāsaṅgahe dhamme saṅgahaṃ gacchati, paṭhamamajjhimapacchimabuddhavacanesu majjhimabuddhavacane saṅgahaṃ gacchati, vinayābhidhammasuttantapiṭakesu suttantapiṭake saṅgahaṃ gacchati, dīghanikāyamajjhimasaṃyuttaaṅguttarakhuddakanikāyesu pañcasu khuddakanikāye saṅgahaṃ gacchati, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu sāsanaṅgesu gāthāya saṅgahitaṃ.

于此，此《本行》(Apadāna)，首先，因有言说“一切佛语皆为一解脱味”，故摄于一味。以法与律二分，则摄于法。于初、中、后三时教中，则摄于中时教。于律藏、论藏、经藏三藏中，则摄于经藏。于长部、中部、相应部、增支部、小部五部中，则摄于小部。于九分教（契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广）中，则被摄于偈颂。

‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;

Caturāsītisahassāni, yeme dhammā pavattino’’ti. –

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。

Evaṃ vuttacaturāsītisahassadhammakkhandhesu katipayadhammakkhandhasaṅgahitaṃ hotīti.

如是，于所说的八万四千法蕴中，此《本行》被摄为若干法蕴。

Idāni taṃ apadānaṃ dassento ‘‘tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā’’ti āha. Tattha dasapāramitāva pacchimamajjhimukkaṭṭhavasena dasapāramīdasaupapāramīdasaparamatthapāramīnaṃ vasena samattiṃsapāramī. Tāhi saṃsuṭṭhu puṇṇā sampuṇṇā samannāgatā samaṅgībhūtā ajjhāpannā saṃyuttāti tiṃsapāramisampuṇṇā. Sakalalokattayavāsine sattanikāye mettākaruṇāmuditāupekkhāsaṅkhātāhi catūhi brahmavihārasamāpattīhi vā phalasamāpattivihārena vā ekacittabhāvena attano ca kāye rañjenti allīyāpentīti rājāno, dhammena rājāno dhammarājā, itthambhūtā buddhā. Dasasataṃ sahassaṃ dasasahassaṃ satasahassaṃ dasasatasahassaṃ koṭi pakoṭi koṭippakoṭi nahutaṃ ninnahutaṃ akkhobhiṇi bindu abbudaṃ nirabbudaṃ ahahaṃ ababaṃ aṭaṭaṃ sogandhikaṃ uppalaṃ kumudaṃ puṇḍarikaṃ padumaṃ kathānaṃ mahākathānaṃ asaṅkhyeyyānaṃ vasena asaṅkhiyā saṅkhārahitā dhammarājāno atītā vigatā niruddhā abbhatthaṃ gatāti adhippāyo.

现在，为开示此《本行》，而说：“圆满三十波罗蜜，法王无数不可量。”此处，十波罗蜜依下、中、上三品，分为十波罗蜜、十近波罗蜜、十胜义波罗蜜，合为三十波罗蜜。因其善巧圆满、具足相应、达成并结合此等波罗蜜，故称“圆满三十波罗蜜”。能以慈、悲、喜、舍此四梵住定，或以果定之住，一心地令三界一切有情众，对自己心生欢喜与依恋，故为“王”。以法为王，故为“法王”；如是者，即是诸佛。以十、百、千……乃至阿僧祇等数亦无法计算，离于计数，故为“无数”。此意谓：过去的法王们皆已逝去、消亡、寂灭、不复存在。

6. Tesu [Pg.116] atītabuddhesu katādhikārañca attanā bodhisattabhūtena cakkavattiraññā hutvā katasambhārañca ānandattherena puṭṭho bhagavā ‘‘sambodhiṃ buddhaseṭṭhāna’’ntiādimāha. Bho ānanda, mama apadānaṃ suṇohīti adhippāyo. Ānanda, ahaṃ pubbe bodhisambhārapūraṇakāle cakkavattirājā hutvā seṭṭhānaṃ pasaṭṭhānaṃ paṭividdhacatusaccānaṃ buddhānaṃ sambodhiṃ catusaccamaggañāṇaṃ sabbaññutaññāṇaṃ vā sirasā abhivādayeti sambandho. Sasaṅghe sāvakasaṅghasahite lokanāyake lokajeṭṭhe buddhe dasahi aṅgulīhi ubhohi hatthapuṭehi namassitvā vanditvā sirasā sīsena abhivādaye ādarena thomanaṃ katvā paṇāmaṃ karomīti attho.

6. 当阿难长老请问世尊，关于祂在过去诸佛处所作的发愿，以及祂身为菩萨、作转轮王时所积集的资粮时，世尊便说了“诸佛最胜之正觉……”等。其意为：“阿难，请听我的本行！”其文句关联如下：“阿难，我往昔圆满菩提资粮时，曾为转轮王，以头顶礼彼等最胜、最上、已洞见四谛的诸佛之正觉——亦即四谛道智或一切知智。”其义理是：我以合掌的双手十指，礼敬、顶礼连同其声闻僧团的世间导师、世间最上首的佛陀，我以头，即以头顶礼，亦即恭敬地赞颂、致敬。

7. Yāvatā buddhakhettesūti dasasahassacakkavāḷesu buddhakhettesu, ākāsaṭṭhā ākāsagatā, bhūmaṭṭhā bhūmitalagatā, veḷuriyādayo satta ratanā asaṅkhiyā saṅkhārahitā, yāvatā yattakā, vijjanti. Tāni sabbāni manasā cittena samāhare, saṃ suṭṭhu cittena adhiṭṭhahitvā āharissāmīti attho, mama pāsādassa sāmantā rāsiṃ karomīti attho.

7. “所有佛土中”(yāvatā buddhakhettesu)意为，在一万个轮围世界的佛土中，所有住于虚空、行于虚空，住于大地、行于大地的无数琉璃(veḷuriya)等七宝，凡是存在的，我皆以心意汇集。其义为：我以善心决意带来它们，亦即在我的宫殿周围将它们堆积起来。

8. Tattha rūpiyabhūmiyanti tasmiṃ anekabhūmimhi pāsāde rūpiyamayaṃ rajatamayaṃ bhūmiṃ nimmitanti attho. Ahaṃ ratanamayaṃ sattahi ratanehi nimmitaṃ anekasatabhūmikaṃ pāsādaṃ ubbiddhaṃ uggataṃ nabhamuggataṃ ākāse jotamānaṃ māpayinti attho.

8. “于彼处，于银地”(Tattha rūpiyabhūmiyaṃ)意为，在那多层宫殿中，造作出银所成的地面。其义为：我化作一座由七宝所成、有数百楼层、高耸入云、在空中闪耀的宫殿。

9. Tameva pāsādaṃ vaṇṇento ‘‘vicittathambha’’ntyādimāha. Vicittehi anekehi masāragallādivaṇṇehi thambhehi ussāpitaṃ sukataṃ suṭṭhu kataṃ lakkhaṇayuttaṃ ārohapariṇāhavasena suṭṭhu vibhattaṃ anekakoṭisatagghanatoraṇanimmitattā mahārahaṃ. Punapi kiṃ visiṭṭhaṃ? Kanakamayasaṅghāṭaṃ suvaṇṇehi katatulāsaṅghāṭavalayehi yuttaṃ, tattha ussāpitakontehi ca chattehi ca maṇḍitaṃ sobhitaṃ pāsādanti sambandho.

9. 为描述那座宫殿，说了“彩柱”（vicittathambha）等语。它由饰有玛瑙（masāragalla）等多种色彩的柱子支撑，造作精善，具足相好，依高度与周长而善加分割，因建有价值数百俱胝（koṭi）的门楼而极为贵重。还有何殊胜之处？它有黄金所成的斗拱（saṅghāṭa），配有黄金所造的横梁、斗拱与圆环，并以竖立的旗幡和伞盖装饰而庄严美丽。此皆与宫殿相关联。

10. Punapi pāsādasseva sobhaṃ vaṇṇento ‘‘paṭhamā veḷuriyā bhūmī’’tyādimāha. Tassa anekasatabhūmipāsādassa subhā iṭṭhā kantā manāpā [Pg.117] abbhasamā valāhakapaṭalasadisā vimalā nimmalā veḷuriyamaṇimayā nīlavaṇṇā paṭhamā bhūmi ahosīti attho. Jalajanaḷinapadumehi ākiṇṇā samaṅgībhūtā varāya uttamāya kañcanabhūmiyā suvaṇṇabhūmiyāva sobhatīti attho.

10. 再者，为描述宫殿的庄严，说了“第一层地为琉璃所成”（paṭhamā veḷuriyā bhūmi）等语。其义为：那数百楼层宫殿的第一层地，是美妙、悦意、可爱、怡人的，如天空，如云层，无瑕无垢，由琉璃宝所成，呈青蓝色。其上遍布水生莲、白莲、红莲，和谐一致，如最胜妙的金地（suvaṇṇabhūmi）般庄严美丽，此其义。

11. Tasseva pāsādassa kāci bhūmi pavāḷaṃsā pavāḷakoṭṭhāsā pavāḷavaṇṇā, kāci bhūmi lohitakā lohitavaṇṇā, kāci bhūmi subhā manoharā indagopakavaṇṇābhā rasmiyo niccharamānā, kāci bhūmi dasa disā obhāsatīti attho.

11. 那座宫殿中，有些楼层由珊瑚构成，呈珊瑚色；有些楼层呈赤血色；有些楼层美妙悦意，散发出胭脂虫（indagopaka）般的光辉；又有些楼层光照十方。此其义。

12. Tasmiṃyeva pāsāde niyyūhā niggatapamukhasālā ca suvibhattā suṭṭhu vibhattā koṭṭhāsato visuṃ visuṃ katā sīhapañjarā sīhadvārā ca. Caturo vedikāti catūhi vedikāvalayehi jālakavāṭehi ca manoramā manaallīyanakā gandhāveḷā gandhadāmā ca olambantīti attho.

12. 就在那座宫殿里，有善加分割的顶饰（niyyūha）和突出的前厅，各区划被清楚地分开，还有狮子窗（sīhapañjara）和狮子门。“四重围栏”（Caturo vedikā）意为：有四重栏楯围绕，并有悦意的格子窗，还有芬芳的花串与花环垂挂下来，此其义。

13. Tasmiṃyeva pāsāde sattaratanabhūsitā sattaratanehi sobhitā kūṭāgārā. Kiṃ bhūtā? Nīlā nīlavaṇṇā, pītā pītavaṇṇā suvaṇṇavaṇṇā, lohitakā lohitakavaṇṇā rattavaṇṇā, odātā odātavaṇṇā setavaṇṇā, suddhakāḷakā amissakāḷavaṇṇā, kūṭāgāravarūpetā kūṭāgāravarehi kaṇṇikakūṭāgāravarehi upeto samannāgato so pāsādoti attho.

13. 就在那座宫殿里，有以七宝装饰、因七宝而庄严的尖顶阁楼。是怎样的呢？有青色的，呈青色；有黄色的，呈金色；有赤色的，呈红色；有洁白的，呈雪白色；有纯黑的，呈无杂的黑色。那宫殿具备最胜阁楼的形态，拥有最胜的、带檐饰的尖顶阁楼，此其义。

14. Tasmiṃyeva pāsāde olokamayā uddhammukhā padumā supupphitā padumā sobhanti, sīhabyagghādīhi vāḷamigagaṇehi ca haṃsakoñcamayūrādipakkhisamūhehi ca sobhito so pāsādoti attho. Atiucco hutvā nabhamuggatattā nakkhattatārakāhi ākiṇṇo candasūrehi candasūriyarūpehi ca maṇḍito so pāsādoti attho.

14. 于彼殿中，有供观赏、向上盛开之莲花以为庄严。其殿又为狮、虎等猛兽群，以及天鹅、白鹭、孔雀等鸟群所庄严，此其义。其殿极为高耸，上达天际，故遍布星辰，并由日月以及日月之形相所装饰，此其义。

15. So eva cakkavattissa pāsādo hemajālena suvaṇṇajālena sañchannā, soṇṇakiṅkaṇikāyuto suvaṇṇakiṅkaṇikajālehi yuto samannāgatoti attho. Manoramā manallīyanakā soṇṇamālā suvaṇṇapupphapantiyo vātavegena vātappahārena kūjanti saddaṃ karontīti attho.

15. 彼转轮王之殿，为金网所覆，配有金铃网，此其义。悦意之金花鬘与金花串，因风力吹拂而作鸣响，此其义。

16. Mañjeṭṭhakaṃ [Pg.118] mañjiṭṭhavaṇṇaṃ, lohitakaṃ lohitavaṇṇaṃ, pītakaṃ pītavaṇṇaṃ, haripiñjaraṃ jambonadasuvaṇṇavaṇṇaṃ pañjaravaṇṇañca dhajaṃ nānāraṅgehi anekehi vaṇṇehi, sampītaṃ rañjitaṃ dhajaṃ, ussitaṃ tasmiṃ pāsāde ussāpitaṃ. Dhajamālinīti liṅgavipallāsavasena vuttaṃ, dhajamālāyutto so pāsādoti attho.

16. 有茜草色、赤色、黄色、黄褐色、阎浮金色、金黄色之旗幡，为种种色彩所染，高竖于彼殿之上。“有旗幡鬘”（Dhajamālinī）一词，此处乃依性转换而说，其义为：彼殿配有旗幡之鬘饰。

17. Tasmiṃ pāsāde attharaṇādayo vaṇṇento ‘‘na naṃ bahū’’tyādimāha. Tattha naṃ pāsādaṃ bahūhi avijjamānaṃ nāma natthīti attho, nānāsayanavicittā anekehi attharaṇehi vicittā sobhitā mañcapīṭhādisayanā anekasatā anekasatasaṅkhyā, kiṃ bhūtā? Phalikā phalikamaṇimayā phalikāhi katā, rajatāmayā rajatehi katā, maṇimayā nīlamaṇīhi katā, lohitaṅgā rattajātimaṇīhi katā, masāragallamayā kabaravaṇṇamaṇīhi katā, saṇhakāsikasanthatā saṇhehi sukhumehi kāsikavatthehi atthatā.

17. 为说彼殿中之铺设物等，佛言“无有不多”等句。其义为：于彼殿中，无物不丰；有为种种铺设物所庄严之床、座等卧具，成百上千，种类繁多。其质如何？有水晶（phalika）所制，白银所制，青宝石（nīlamaṇi）所制，红宝石（lohitaṅga）所制，杂色宝石（masāragalla）所制者，皆铺有柔软精细之迦尸（Kāsī）国布。

18. Pāvurāti pāvuraṇā. Kīdisā? Kambalā lomasuttehi katā, dukūlā dukūlapaṭehi katā, cīnā cīnapaṭehi katā, pattuṇṇā pattuṇṇadese jātapaṭehi katā, paṇḍu paṇḍuvaṇṇā, vicittattharaṇaṃ anekehi attharaṇehi pāvuraṇehi ca vicittaṃ, sabbaṃ sayanaṃ, manasā cittena, ahaṃ paññapesinti attho.

18. “盖物”(pāvurā)即是覆盖物。是怎样的呢？“毛毯”(kambala)是由兽毛线所制成；“杜古罗衣”(dukūla)是由杜古罗布所制成；“支那衣”(cīnā)是由支那布所制成；“波陀那衣”(pattuṇṇā)是由产自波陀那国的布所制成；“白色的”(paṇḍu)即是白色。“五彩缤纷的铺设物”(vicittattharaṇaṃ)是指以多种铺盖物和覆盖物装饰得五彩缤纷的整个卧具。其义为：“我以心意化现(ahaṃ paññapesiṃ)”。

19. Tadeva pāsādaṃ vaṇṇento ‘‘tāsu tāsveva bhūmīsū’’tiādimāha. Tattha ratanakūṭalaṅkatanti ratanamayakūṭehi ratanakaṇṇikāhi alaṅkataṃ sobhitanti attho. Maṇiverocanā ukkāti verocanamaṇīhi rattamaṇīhi katā, ukkā daṇḍapadīpā. Dhārayantā sutiṭṭhareti ākāse suṭṭhu dhārayantā gaṇhantā anekasatajanā suṭṭhu tiṭṭhantīti attho.

19. 在描述那同一座宫殿时，他说了“于彼彼楼层”等。于此，“以宝顶庄严”(ratanakūṭalaṅkataṃ)意为以宝石所成的顶饰和宝耳饰庄严，使其辉煌。“辉耀宝炬”(Maṇiverocanā ukkā)意为以辉耀宝石(verocanamaṇi)和红宝石(rattamaṇi)所造的火炬；“火炬”(ukkā)即是柄灯。“善持而立”(Dhārayantā sutiṭṭhare)意为数百人于空中善持之，稳固站立。

20. Puna tadeva pāsādaṃ vaṇṇento ‘‘sobhanti esikāthambhā’’tiādimāha. Tattha esikāthambhā nāma nagaradvāre sobhanatthāya nikhātā [Pg.119] thambhā, subhā iṭṭhā, kañcanatoraṇā suvaṇṇamayā, jambonadā jambonadasuvaṇṇamayā ca, sāramayā khadirarukkhasāramayā ca rajatamayā ca toraṇā sobhanti, esikā ca toraṇā ca taṃ pāsādaṃ sobhayantīti attho.

20. 再次描述那同一座宫殿时，他说了“门柱庄严”等。于此，所谓“门柱”(esikāthambha)，是为庄严城门而立的柱子，美好悦意。“金门楼”(kañcanatoraṇa)是黄金所成，“阎浮檀金”(jambonada)门楼是阎浮檀金所成，还有以“心材”(sāramaya)——即佉陀罗(khadira)树心——以及白银所造的门楼，都光彩照人。其义为：这些门柱与门楼共同庄严着那座宫殿。

21. Tasmiṃ pāsāde suvibhattā anekā sandhī kavāṭehi ca aggaḷehi ca cittitā sobhitā sandhiparikkhepā sobhayantīti attho, ubhatoti tassa pāsādassa ubhosu passesu, puṇṇaghaṭā anekehi padumehi anekehi ca uppalehi, saṃyutā puṇṇā taṃ pāsādaṃ sobhayantīti attho.

21. 其义为：在那座宫殿中，诸多划分精妙的接合处(sandhī)与接合处周边(sandhiparikkhepā)，由彩饰的门扇(kavāṭa)和门闩(aggaḷa)所庄严，美化着宫殿。又，“两侧”(ubhato)即指在该宫殿的两侧，有盛满并饰以众多莲花(paduma)和青莲(uppala)的满瓶(puṇṇaghaṭa)，也庄严着那座宫殿。

22-23. Evaṃ pāsādassa sobhaṃ vaṇṇetvā ratanamayaṃ pāsādañca sakkārasammānañca pakāsento ‘‘atīte sabbabuddhe cā’’tiādimāha. Tattha atīteti atikkante vigate kāle jāte bhūte, sasaṅghe sāvakasamūhasahite, sabbe lokanāyake buddhe sabhāvena pakativaṇṇena rūpena saṇṭhānena ca, sasāvake sāvakasahite, buddhe nimminitvā yena dvārena pāsādo pavisitabbo hoti, tena dvārena pavisitvā sasāvakā sabbe buddhā sabbasoṇṇamaye sakalasuvaṇṇamaye, pīṭhe nisinnā ariyamaṇḍalā ariyasamūhā ahesunti attho.

22-23. 如此称赞宫殿的庄严后，为显示宝石所成的宫殿及供养恭敬，而说“于过去一切佛”等偈。于此，“于过去”(atīte)，意指于已逝、已过的时代中，已生、已有者。其义为：化现出连同声闻众的一切世间导师——诸独觉佛(paccekabuddha)，皆具其自然色相、本有形体与姿态；化现出诸独觉佛连同其声闻，从应入宫殿之门进入后，所有独觉佛与声闻皆坐于纯金——完全由黄金——所造的座位上，成为圣者之集会、圣者之团体。

24-25. Etarahi vattamāne kāle anuttarā uttaravirahitā ye ca buddhā atthi saṃvijjanti, te ca paccekabuddhe anekasate sayambhū sayameva bhūte aññācariyarahite, aparājite khandhakilesābhisaṅkhāramaccudevaputtamārehi aparājite, jayamāpanne santappesinti attho. Bhavanaṃ mayhaṃ pāsādaṃ atītakāle ca vattamānakāle ca, sabbe buddhā samāruhuṃ saṃ suṭṭhu āruhiṃsūti attho.

24-25. 其义为：我使现今存在的、无上、无有更上者的数百位独觉佛(paccekabuddha)——他们自证圆觉(sayambhū)、无师自悟、不为蕴(khandha)、烦恼(kilesa)、行(abhisaṅkhāra)、死(maccu)、天子(devaputta)等魔罗(māra)所败而获得胜利——皆得满足。其义又为：于过去及现在之时，一切诸佛皆善登上我之宫殿。

26. Ye dibbā divi bhavā dibbā devaloke jātā, ye ca bahū kapparukkhā atthi. Ye ca mānusā manusse jātā ye ca bahū kapparukkhā atthi, tato sabbaṃ dussaṃ samāhantvā saṃ suṭṭhu āharitvā tecīvarāni kāretvā te paccekabuddhe ticīvarehi acchādemīti sambandho.

26. （此颂文之）关联如下：于天界——即生于天神世界——有众多如意树(kapparukkha)，于人间——即生于人类世界——亦有众多如意树。从彼处收集所有衣料，妥善取来，制成三衣，再以三衣覆盖彼等独觉佛。

27. Evaṃ [Pg.120] ticīvarehi acchādetvā pārupāpetvā tesaṃ nisinnānaṃ paccekabuddhānaṃ sampannaṃ madhuraṃ khajjaṃ khāditabbaṃ pūvādi kiñci, madhuraṃ bhojjaṃ bhuñjitabbaṃ āhārañca, madhuraṃ sāyanīyaṃ lehanīyañca, sampannaṃ madhuraṃ pivitabbaṃ aṭṭhapānañca, bhojanaṃ bhuñjitabbaṃ āhārañca, subhe sundare maṇimaye selamaye patte saṃ suṭṭhu pūretvā adāsiṃ paṭiggahāpesinti attho.

27. 其义为：如是以三衣覆盖、披戴已，为彼等就座之独觉佛，将圆满甜美之嚼食(khajja)（如糕饼等）、软食(bhojja)、尝食(sāyanīya)、舐食(lehanīya)、饮品(pāna)（如八种饮品）及其他食物，善满于精美之宝钵与石钵中，而作供养，令彼等领受。

28. Sabbe te ariyamaṇḍalā sabbe te ariyasamūhā, dibbacakkhu samā hutvā maṭṭhāti dibbacakkhusamaṅgino hutvā maṭṭhā kilesehi rahitattā siliṭṭhā sobhamānā cīvarasaṃyutā ticīvarehi samaṅgībhūtā madhurasakkharāhi ca telena ca madhuphāṇitehi ca paramannena uttamena annena ca mayā tappitā appitā paripūritā ahesunti attho.

28. 彼等一切圣众，彼等一切圣群，皆具天眼而清净，此即是说：成为具天眼者，因远离烦恼而洁净、光滑、庄严，与衣相应，具足三衣。彼等为我以甜糖、油、蜜、糖蜜及最上美食所满足、供养、充满，此即其义。

29. Te evaṃ santappitā ariyamaṇḍalā ratanagabbhaṃ sattahi ratanehi nimmitagabbhaṃ gehaṃ, pavisitvā guhāsayā guhāyaṃ sayamānā, kesarīva kesarasīhā iva, mahārahamhi sayane anagghe mañce, sīhaseyyamakappayuṃ yathā sīho migarājā dakkhiṇapassena sayanto pāde pādaṃ accādhāya dakkhiṇahatthaṃ sīsūpadhānaṃ katvā vāmahatthaṃ ujukaṃ ṭhapetvā vāladhiṃ antarasatthiyaṃ katvā niccalo sayati, evaṃ seyyaṃ kappayuṃ kariṃsūti attho.

29. 彼等圣众如此满足后，进入以七宝所造的宝窟宫殿，卧于洞窟中，于大价、无价之床榻上，如狮子王般行狮子卧。即如兽王狮子右胁而卧，足叠于足上，以右手为枕，左手直置，尾置于双腿之间，不动而卧。彼等如是作卧，此即其义。

30. Te evaṃ sīhaseyyaṃ kappetvā sampajānā satisampajaññasampannā. Samuṭṭhāya saṃ suṭṭhu uṭṭhahitvā sayane pallaṅkamābhujuṃ ūrubaddhāsanaṃ kariṃsūti attho.

30. 彼等如是行狮子卧，具足正知，成就念与正知。彼等善起身已，于床座上结跏趺坐，即盘腿而坐，此即其义。

31. Gocaraṃ sabbabuddhānanti sabbesaṃ atītānāgatānaṃ buddhānaṃ gocaraṃ ārammaṇabhūtaṃ jhānaratisamappitā jhānaratiyā saṃ suṭṭhu appitā samaṅgībhūtā ahesunti attho, aññe dhammāni desentīti tesu paccekabuddhesu aññe ekacce dhamme desenti, aññe ekacce iddhiyā paṭhamādijjhānakīḷāya kīḷanti ramanti.

31. “诸佛之行境”，此即是说：是一切过去、未来诸佛的行境，是其所缘。彼等安住于禅悦，此即是说：善于投入、具足禅定之乐，此即其义。“另一些宣说诸法”，此即是说：在那些独觉佛中，有一些宣说正法，另一些则以神通，以初禅等禅定游戏而嬉戏、享受。

32. Aññe ekacce abhiññā pañca abhiññāyo vasibhāvitā vasīkariṃsu, pañcasu abhiññāsu āvajjanasamāpajjanavuṭṭhānaadhiṭṭhānapaccavekkhaṇasaṅkhātāhi pañcavasitāhi vasībhāvaṃ itā gatā pattā abhiññāyo[Pg.121], appenti samāpajjanti. Aññe ekacce anekasahassiyo vikubbanāni ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotīti evamādīni iddhivikubbanāni vikubbanti karontīti attho.

32. 另有一些独觉佛，已善修五神通，使其自在；即于五神通中，以转向、入定、出定、决意、观察等五自在，已达自在，获得神通，而入于定。另有一些独觉佛，展现数千种变化，如“一身化多身，多身化一身”等神通变化，此即其义。

33. Buddhāpi buddheti evaṃ sannipatitesu paccekabuddhesu sabbaññutaññāṇassa visayaṃ ārammaṇabhūtaṃ pañhaṃ buddhā buddhe pucchantīti attho. Te buddhā atthagambhīratāya gambhīraṃ nipuṇaṃ sukhumaṃ, ṭhānaṃ kāraṇaṃ, paññāya vinibujjhare visesena niravasesato bujjhanti.

33. 所谓“佛亦问佛”，意即当那些独觉佛聚集时，独觉佛们会向其他独觉佛们提问关于一切知智（sabbaññutaññāṇa）所缘领域的问题，此即其义。那些独觉佛，因义理深奥，能以智慧特别地、无余地了悟那深奥、精微、细致之处，即其因缘。

34. Tadā mama pāsāde sannipatitā sāvakāpi buddhe pañhaṃ pucchanti, buddhā sāvake sisse pañhaṃ pucchanti, te buddhā ca sāvakā ca aññamaññaṃ pañhaṃ pucchitvā aññamaññaṃ byākaronti vissajjenti.

34. 那时，聚集在我宫殿里的声闻们也向独觉佛们提问；独觉佛们也向声闻、弟子们提问。那些独觉佛与声闻互相提问，互相解释、解答。

35. Puna te sabbe ekato dassento ‘‘buddhā paccekabuddhā cā’’tiādimāha. Tattha buddhā sammāsambuddhā, paccekabuddhā ca sāvakā ca sissā paricārakā nissitakā ete sabbe, sakāya sakāya ratiyā ramamānā sallīnā mama pāsāde abhiramantīti attho.

35. 再者，为了将他们全体一并展示，他说了“诸佛与独觉佛”等语。此处，诸佛即正等正觉者，以及独觉佛、声闻、弟子、侍者、依止者，所有这些人，都各自随其所乐，于我宫殿中安然静住，极为欢喜，此即其义。

36. Evaṃ tasmiṃ vejayantapāsāde paccekabuddhānaṃ ācārasampattiṃ dassetvā idāni attano ānubhāvaṃ dassento so tilokavijayo cakkavattirājā ‘‘chattā tiṭṭhantu ratanā’’tiādimāha. Tattha ratanā sattaratanamayā, chattā kañcanāveḷapantikā suvaṇṇajālehi olambitā tiṭṭhantu. Muttājālaparikkhittā muttājālehi parivāritā, sabbe chattā mama matthake muddhani, dhārentūti cintitamatteyeva chattā pātubhūtā hontīti attho.

36. 如是，在胜利殿（Vejayanta）中，显示了独觉佛的德行圆满后，今为显示自身威力，那位三界征服者、转轮王说：“愿宝伞立起！”等语。此处，宝伞乃七宝所成，伞盖有金柄，垂挂金网，愿其立起。所有伞盖皆由珍珠网围绕，愿其撑持于我头顶上。仅一思惟，伞盖即出现，此即其义。

37. Soṇṇatārakacittitā suvaṇṇatārakāhi daddallamānā celavitānā bhavantu nibbattantu. Vicittā anekavaṇṇā, malyavitatā pupphapatthaṭā, sabbe anekavitānā, matthake nisīdanaṭṭhānassa uparibhāge dhārentūti attho.

37. 愿以金星庄严、金光闪耀的布质天幕生起、出现。愿所有色彩斑斓、遍布花鬘、散满鲜花的各式天幕，皆持于座位之上方。此即其义。

38-40. Malyadāmehi anekasugandhapupphadāmehi vitatā parikiṇṇā, gandhadāmehi candanakuṅkumatagarādisugandhadāmehi, sobhitā pokkharaṇīti sambandho[Pg.122]. Dussadāmehi pattuṇṇacīnādianagghadussadāmehi, parikiṇṇā sattaratanadāmehi bhūsitā alaṅkatā pokkharaṇī, pupphābhikiṇṇā campakasaḷalasogandhikādisugandhapupphehi abhikiṇṇā suṭṭhu vicittā sobhitā. Punarapi kiṃ bhūtā pokkharaṇī? Surabhigandhasugandhehi bhūsitā vāsitā. Samantato gandhapañcaṅgulalaṅkatā pañcahi aṅgulehi limpitagandhehi alaṅkatā, hemacchadanachāditā suvaṇṇachadanehi suvaṇṇavitānehi chāditā, pāsādassa cātuddisā pokkharaṇiyo padumehi ca uppalehi ca suṭṭhu santhatā patthaṭā suvaṇṇarūpe suvaṇṇavaṇṇā, khāyantu, padmareṇurajuggatā padumareṇūhi dhūlīhi ca ākiṇṇā pokkharaṇiyo sobhantūti attho.

38-40. 池塘为众多芬芳花环所遍布，为檀香(candana)、郁金(kuṅkuma)、多伽罗(tagara)等香串所庄严，此为关联。池塘亦为毛织品、中国丝绸等无价布饰所遍覆，为七宝串所庄严装饰。池塘遍布瞻波(campaka)花、娑罗(saḷala)花、香睡莲(sogandhika)等芬芳花朵，极为绚丽庄严。此池塘复又如何？为芬芳妙香所庄严熏染。四周以五指香印庄严，以黄金盖、黄金天幕覆盖。宫殿四面的池塘，为红莲(paduma)与青莲(uppala)善为铺满，呈现金色，焕然生辉。愿为莲花花粉与尘埃所弥漫的池塘庄严美丽。此即其义。

41. Mama vejayantapāsādassa samantato pādapā campakādayo rukkhā sabbe pupphantu ete puppharukkhā. Sayameva pupphā muñcitvā vigaḷitvā gantvā bhavanaṃ okiruṃ, okiṇṇā pāsādassa upari karontūti attho.

41. 愿我胜利殿四周的瞻波(campaka)等树木全都开花。愿这些花树自行脱落花朵，飘散至宫殿，将其覆盖。此即其义。

42. Tattha tasmiṃ mama vejayantapāsāde sikhino mayūrā naccantū, dibbahaṃsā devatāhaṃsā, pakūjare saddaṃ karontu, karavīkā ca madhurasaddā kokilā gāyantu gītavākyaṃ karontu, apare anuttā ca dijasaṅghā pakkhino samūhā pāsādassa samantato madhuraravaṃ ravantūti attho.

42. 于我彼胜利殿中，愿孔雀起舞，愿天鹅鸣唱，愿迦陵频伽(karavīka)与声甜的杜鹃歌唱，愿其他无畏的鸟群于宫殿四周发出悦耳的鸣声。此即其义。

43. Pāsādassa samantako sabbā ātatavitatādayo bheriyo vajjantu haññantu, sabbā tā anekatantiyo vīṇā rasantu saddaṃ karontu, sabbā anekappakārā saṅgītiyo pāsādassa samantato vattantu pavattantu gāyantūti attho.

43. 愿宫殿四周，所有单面、双面等覆皮鼓皆被敲响，所有多弦琴皆发声鸣响，所有各种音乐歌唱皆于宫殿四周流转、进行、传唱。此即其义。

44-5. Yāvatā yattake ṭhāne buddhakhettamhi dasasahassicakkavāḷe tato pare cakkavāḷe, jotisampannā pabhāsampannā acchinnā mahantā samantato ratanāmayā sattahi ratanehi katā khacitā soṇṇapallaṅkā suvaṇṇapallaṅkā tiṭṭhantu, pāsādassa samantato dīparukkhā padīpadhāraṇā telarukkhā jalantu, padīpehi pajjalantu, dasasahassiparamparā dasasahassīnaṃ paramparā dasasahassiyo ekapajjotā ekapadīpā viya bhavantu ujjotantūti attho.

44-45. 无论何处，在佛土中，在十千世界以及更远的世界体系中，愿到处都立着由七宝所成、镶嵌黄金的宝座与金座，它们光辉灿烂，光明普照，巨大无间。愿宫殿周围的灯树、灯台、油灯燃起，被灯光照亮。愿连绵的十千世界体系犹如一炬、一灯，光明普照。此即其义。

46. Naccagītesu [Pg.123] chekā gaṇikā naccitthiyo ca lāsikā mukhena saddakārikā ca pāsādassa samantato naccantu, accharāgaṇā devitthisamūhā naccantu, nānāraṅgā anekavaṇṇā nānāraṅgamaṇḍalā pāsādassa samantato naccantu, padissantu pākaṭā hontūti attho.

46. 愿精于歌舞的艺妓、舞女、女演员以及口技者在宫殿四周跳舞；愿天女(accharā)群与天女众跳舞；愿各种色彩、多种样貌的舞群在宫殿四周跳舞，愿她们出现、显现。此即其义。

47. Tadā ahaṃ tilokavijayo nāma cakkavattirājā hutvā sakalacakkavāḷe dumagge rukkhagge pabbatagge himavantacakkavāḷapabbatādīnaṃ agge sinerūpabbatamuddhani ca sabbaṭṭhānesu vicittaṃ anekavaṇṇavicittaṃ pañcavaṇṇikaṃ nīlapītādipañcavaṇṇaṃ sabbaṃ dhajaṃ ussāpemīti attho.

47. 那时我成为名为“三界胜者”(Tilokavijayo)的转轮圣王，在整个世界体系中，于树顶、山顶、雪山(Himavanta)与轮围山(Cakkavāḷapabbata)等山顶，以及须弥山顶，在所有这些地方，升起所有色彩斑斓、五彩缤纷、青黄等五色的旗帜。此即其义。

48. Narā lokantarā narā ca nāgalokato nāgā ca devalokato gandhabbā ca devā ca sabbe upentu upagacchantu, te narādayo namassantā mama namakkāraṃ karontā pañjalikā katahatthapuṭā mama vejayantaṃ pāsādaṃ parivārayunti attho.

48. 愿来自其他世界的人，来自龙界的龙(nāga)，以及来自天界的乾闼婆(gandhabba)与天神都前来亲近。愿这些人等向我顶礼致敬，合掌围绕我的胜利殿。此即其义。

49. Evaṃ so tilokavijayo cakkavattirājā pāsādassa ca attano ca ānubhāvaṃ vaṇṇetvā idāni attanā sampattikatapuññaphalaṃ samādapento ‘‘yaṃ kiñci kusalaṃ kamma’’ntiādimāha. Yaṃ kiñci kusalakammasaṅkhātaṃ kiriyaṃ kattabbaṃ atthi, taṃ sabbaṃ mama mayā kāyena vā vācāya vā manasā vā tīhi dvārehi kataṃ tidase sukataṃ suṭṭhu kataṃ, tāvatiṃsabhavane uppajjanārahaṃ katanti attho.

49. 三界胜利者转轮王如此赞叹其宫殿与自身的威力后，为开示其所成就的福德圆满，便说了以“凡是任何善业”开头的偈颂。其义为：凡有任何名为善业之行，皆已由我透过身、语、意三门完成；此善业乃善作、极善作于三十三天，已作成令我得生于忉利天界。

50. Puna samādapento ‘‘ye sattā saññino’’tiādimāha. Tattha ye sattā manussā vā devā vā brahmāno vā saññino saññāsahitā atthi, ye ca sattā asaññino saññārahitā asaññā sattā santi, te sabbe sattā mayhaṃ mayā kataṃ puññaphalaṃ, bhāgī bhavantu puññavantā hontūti attho.

50. 又为开示而说：“凡有想之众生……”。此处，凡有想的众生，无论是人、天人或梵天；以及无想的众生，即无想有情，愿所有这些众生都能分享我所作的福德之果，愿他们成为有福之人。

51. Punapi samādapento bodhisatto ‘‘yesaṃ kata’’ntiādimāha. Mayā kataṃ puññaṃ yehi naranāgagandhabbadevehi suviditaṃ ñātaṃ, tesaṃ mayā dinnaṃ puññaphalaṃ, tasmiṃ mayā kate puññe dinnabhāvaṃ ye narādayo na jānanti, devā gantvā tesaṃ taṃ nivedayuṃ ārocayunti attho.

51. 菩萨又为开示而说：“我所作福……”。其义为：我所造的福德，已被人、龙、乾闼婆(gandhabba)与天神们所善知，我已将此福德之果给予他们；至于那些不知我作此福德并已布施的人等，愿天神们前去向他们宣告、告知。

52. Sabbalokamhi [Pg.124] ye sattā āhāranissitā jīvanti, te sabbe sattā manuññaṃ bhojanaṃ sabbaṃ mama cetasā mama cittena labhantu, mama puññiddhiyā labhantūti attho.

52. 一切世间的众生都依靠食物而活，愿所有这些众生都能以我的意念、我的心，获得所有可意的食物；其义为：愿他们因我的福德神力而获得。

53. Manasā pasannena cittena yaṃ dānaṃ mayā dinnaṃ tasmiṃ dāne cittena pasādaṃ āvahiṃ uppādesiṃ. Sabbasambuddhā ca paccekā paṭiekkā jinasāvakā ca mayā cakkavattiraññā pūjitā.

53. 我以虔净之心布施，并于彼布施以心生起净信。一切正等觉者、独觉佛以及诸胜者声闻，皆曾为我此转轮王所供养。

54. Sukatena tena kammena saddahitvā katena kusalakammena, cetanāpaṇidhīhi ca cittena katapatthanāhi ca, mānusaṃ dehaṃ manussasarīraṃ, jahitvā chaḍḍetvā, ahaṃ tāvatiṃsaṃ devalokaṃ agacchiṃ agamāsiṃ, suttappabuddho viya tattha uppajjinti attho.

54. 以彼善作业，以信所作之善业，并以思愿、以心所作之祈愿，我舍弃人身，到达忉利天界；其义为：如从睡梦中醒来一般，于彼处化生。

55. Tato tilokavijayo cakkavattirājā kālaṅkato, tato paṭṭhāya āgate duve bhave dve jātiyo pajānāmi devatte devattabhāve mānuse manussattabhāve ca, tato jātidvayato aññaṃ gatiṃ aññaṃ upapattiṃ na jānāmi na passāmi, manasā cittena patthanāphalaṃ patthitapatthanāphalanti attho.

55. 此后，三界胜利者(Tilokavijaya)转轮王去世。从那时起，我了知未来的两种存在、两种生，即天神的存在状态与人的存在状态。除了这两种生之外，我不知、不见其他任何趣向或再生之处。此义为：这是以心意祈愿之果，是所祈愿之果报。

56. Devānaṃ adhiko homīti yadi devesu jāto, āyuvaṇṇabalatejehi devānaṃ adhiko jeṭṭho seṭṭho ahosinti attho. Yadi manussesu jāto, manujādhipo manussānaṃ adhipati issaro bhavāmi, tathā rājabhūto abhirūpena rūpasampattiyā ca lakkhaṇena ārohapariṇāhādilakkhaṇena ca sampanno sampuṇṇo uppannuppannabhave paññāya paramatthajānanapaññāya asamo samarahito, mayā sadiso koci natthīti attho.

56. 若生于天界，则以寿命、容色、力量、威光胜过诸天，成为最长者、最胜者。若生于人间，则成为人之主、人之主宰；作为国王，以美好的容貌、圆满的色身，以及身材高大匀称等相好而圆满具足，在每一生中，凭借了知究竟真理的智慧而无与伦比，无有与我相似者。

57. Mayā katapuññasambhārena puññaphalena uppannuppannabhave seṭṭhaṃ pasaṭṭhaṃ madhuraṃ vividhaṃ anekappakāraṃ bhojanañca anappakaṃ bahusattaratanañca vividhāni, anekappakārāni pattuṇṇakoseyyādivatthāni ca nabhā ākāsato maṃ mama santikaṃ khippaṃ sīghaṃ upenti upagacchanti.

57. 凭借我所作的福德资粮与福德之果，在每一生中，最胜、极妙、甘美、种种无量种类的饮食，无量的众多七宝，以及种种无量种类的毛织品(pattuṇṇa)、丝织品(koseyya)等衣物，都从天空迅速地来到我这里。

58-66. Pathabyā [Pg.125] pathaviyā pabbate ca ākāse ca udake ca vane ca yaṃ yaṃ yattha yattha hatthaṃ pasāremi nikkhipāmi, tato tato dibbā bhakkhā dibbā āhārā maṃ mama santikaṃ upenti upagacchanti, pātubhavantīti attho. Tathā yathākkamaṃ sabbe ratanā. Sabbe candanādayo gandhā. Sabbe yānā vāhanā. Sabbe campakanāgapunnāgādayo mālā pupphā. Sabbe alaṅkārā ābharaṇā. Sabbā dibbakaññā. Sabbe madhusakkharā. Sabbe pūpādayo khajjā khāditabbā maṃ mama santikaṃ upenti upagacchanti.

58-66. 无论在大地、山岳、天空、水中或森林的任何地方，凡我伸手之处，天上美味的食物就来到我这里显现。同样，依次是：一切珍宝；一切栴檀(candana)等香；一切车乘；一切瞻波迦(campaka)、龙华(nāga)、奔那伽(punnāga)等花鬘；一切饰品；一切天女；一切蜜糖与砂糖；一切糕饼等食物，都来到我这里。

67-68. Sambodhivarapattiyāti uttamacatumaggañāṇapattiyā pāpuṇanatthāya. Mayā yaṃ uttamadānaṃ kataṃ pūritaṃ, tena uttamadānena selasaṅkhātaṃ pabbataṃ sakalaṃ ekaninnādaṃ karonto bahalaṃ giraṃ puthulaṃ ghosaṃ gajjento, sadevakaṃ lokaṃ sakalaṃ manussadevalokaṃ hāsayanto somanassappattaṃ karonto loke sakalalokattaye vivaṭṭacchado buddho ahaṃ bhavāmīti attho.

67-68. “为证得殊胜菩提”，意即为获得最上四道智。“我所作的最上布施已圆满，以此最上布施，令整座石山发出同一响声，发出洪亮宽广的雷鸣之音，令包含天神在内的整个世界、整个人天世界都心生欢喜，我将成为佛陀，为三界一切世间揭开覆盖”，此即其义。

69. Disā dasavidhā loketi cakkavāḷaloke dasavidhā dasakoṭṭhāsā disā honti, tattha koṭṭhāse yāyato yāyantassa gacchantassa antakaṃ natthīti attho, cakkavattikāle tasmiṃ mayā gatagataṭṭhāne disābhāge vā buddhakhettā buddhavisayā asaṅkhiyā saṅkhārahitā.

69. “世间有十方”，意即在轮围世界(cakkavāḷa)中有十种、十个部分的方向；“在那里，行者没有尽头”，此即其义。在转轮王时代，在我所去过的那些地方或方向区域，有无数、无量的佛土、佛境。

70. Pabhā pakittitāti tadā cakkavattirājakāle mayhaṃ pabhā cakkaratanamaṇiratanādīnaṃ pabhā ālokā yamakā yugaḷayugaḷā hutvā raṃsivāhanā raṃsiṃ muñcamānā pakittitā pākaṭā, etthantare dasasahassicakkavāḷantare raṃsijālaṃ raṃsisamūhaṃ, āloko vipulo bahutaro bhave ahosīti attho.

70. “光明被显耀”，意即：那时，在转轮王时代，我的光明，以及轮宝(cakkaratana)、摩尼宝(maṇiratana)等的光明，都成双成对地放射光芒，广为人知、彰显于世。在这期间，于十千轮围世界之内，光网(raṃsijāla)、光蕴(raṃsisamūha)遍布，光明变得广大无量，此即其义。

71. Ettake lokadhātumhīti dasasahassicakkavāḷesu sabbe janā maṃ passantu dakkhantūti attho. Sabbe devā yāva brahmanivesanā yāva brahmalokā maṃ anuvattantu anukūlā bhavantu.

71. “在这世界界域中”，意即：“愿在十千轮围世界中的一切众生都看见我”。愿一切天神，上至梵居、上至梵天界，都追随我、顺从我。

72. Visiṭṭhamadhunādenāti [Pg.126] visaṭṭhena madhurena nādena, amatabherimāhaninti amatabheriṃ devadundubhiṃ pahariṃ, etthantare etasmiṃ dasasahassicakkavāḷabbhantare sabbe janā mana madhuraṃ giraṃ saddaṃ suṇantu manasi karontu.

72. “以殊胜甜美的声音”，意即以清晰甜美的声音。“我击打不死之鼓”，意即我击打了不死之鼓(amatabheri)，也就是天鼓(devadundubhi)。在这期间，于此十千轮围世界之内，愿一切众生都聆听并谨记我悦意的言语和声音。

73. Dhammameghena vassante dhammadesanāmayena nādena tabbohāraparamatthagambhīramadhurasukhumatthavasse vassante vassamāne sammāsambuddhānubhāvena sabbe bhikkhubhikkhunīādayo anāsavā nikkilesā hontu bhavantu. Yettha pacchimakā sattāti ettha etesu rāsibhūtesu catūsu parisasattesu ye sattā pacchimakā guṇavasena heṭṭhimakā, te sabbe sotāpannā bhavantūti adhippāyo.

73. “法云降雨时”，即以说法之音，降下由世俗、胜义、甚深、甜美、微细之义所成之雨时，以正自觉者之威力，愿一切比丘、比丘尼等皆成无漏、无烦恼者。“此处最后的有情”，其意趣为：“于此聚集之四众有情中，凡功德最后、最低下者，愿彼等皆成入流者”。

74. Tadā tilokavijayacakkavattirājakāle dātabbakaṃ dātabbayuttakaṃ, dānaṃ katvā, asesato nissesena, sīlaṃ sīlapāramiṃ, pūretvā nekkhamme nekkhammapāramitāya, pāramiṃ koṭiṃ patvā, uttamaṃ sambodhiṃ catumaggañāṇaṃ, patto bhavāmi bhaveyyaṃ.

74. 彼时，于三界征服者转轮王时，行应布施、宜布施之施，无有余地圆满戒波罗蜜，以出离波罗蜜到达波罗蜜之顶点，愿我得证最上正觉，即四道智。

75. Paṇḍite paññavante medhāvino paripucchitvā ‘‘kiṃ, bhante, kattabbaṃ? Kiṃ na kattabbaṃ? Kiṃ kusalaṃ? Kiṃ akusalaṃ? Kiṃ katvā saggamokkhadvayassa bhāgī hotī’’ti pucchitvā, evaṃ paññāpāramiṃ pūretvāti attho. Katvā vīriyamuttamanti uttamaṃ seṭṭhaṃ ṭhānanisajjādīsu avicchinnaṃ vīriyaṃ katvā, vīriyapāramiṃ pūretvāti attho. Sakalaviruddhajanehi kataanādarādhivāsanākhantiyā pāramiṃ koṭiṃ gantvā khantipāramiṃ pūretvā uttamaṃ sambodhiṃ uttamaṃ sambuddhattaṃ patto bhavāmi bhaveyyaṃ.

75. 请教贤者、有慧者、智者：“尊者，何者应作？何者不应作？何为善？何为不善？作何业可得天界与解脱二分？”如是圆满智慧波罗蜜，此即其义。“作最上精进”，意谓于行住坐卧中，作最上、殊胜、不间断之精进，“圆满精进波罗蜜”，此即其义。忍受一切敌对者所作之不敬，达于忍耐之顶点，圆满忍辱波罗蜜，愿我得证最上正觉、最上佛陀之位。

76. Katvā daḷhamadhiṭṭhānanti ‘‘mama sarīrajīvitesu vinassantesupi puññakammato na viramissāmī’’ti acalavasena daḷhaṃ adhiṭṭhānapāramiṃ katvā ‘‘sīse chijjamānepi musāvādaṃ na kathessāmī’’ti saccapāramitāya koṭiṃ pūriya pūretvā ‘‘sabbe sattā sukhī averā’’tiādinā mettāpāramitāya koṭiṃ patvā uttamaṃ sambodhiṃ pattoti attho.

76. “作坚固决意”，意谓：“纵然身命毁灭，我亦不中止善业”，以此不动摇之心，作坚固决意，圆满决意波罗蜜；“纵使头被斩断，我亦不言妄语”，以此圆满、具足真实波罗蜜之顶点；以“愿一切有情快乐、无怨”等语，到达慈波罗蜜之顶点，“证得最上正觉”，此即其义。

77. Sajīvakājīvakavatthūnaṃ lābhe ca tesaṃ alābhe ca kāyikacetasikasukhe ceva tathā dukkhe ca sādarajanehi kate, sammāne [Pg.127] ceva omāne, ca sabbattha samako samānamānaso upekkhāpāramiṃ pūretvā uttamaṃ sambodhiṃ patto pāpuṇeyyanti attho.

77. 对于有情与无情之物的获得与失去，对于身体和心意的快乐与痛苦，对于他人的尊敬与轻慢，于一切处保持平等、心意均平，如此圆满舍波罗蜜，“愿我证得最上正觉”，此即其义。

78. Kosajjaṃ kusītabhāvaṃ, bhayato bhayavasena ‘‘apāyadukkhabhāgī’’ti disvā ñatvā akosajjaṃ akusītabhāvaṃ alīnavuttiṃ, vīriyaṃ khemato khemavasena ‘‘nibbānagāmī’’ti disvā ñatvā āraddhavīriyā hotha bhavatha. Esā buddhānusāsanī esā buddhānaṃ anusiṭṭhi.

78. 视懈怠(kosajja)、懒惰为危殆，了知其为“堕苦趣分”；视不懈怠、不懒惰、不退缩之精进(vīriya)为安稳，了知其为“趣向涅槃”。汝等当发起精进。此是诸佛之教诫，此是诸佛之教导。

79. Vivādaṃ bhayato disvāti vivādaṃ kalahaṃ bhayato disvā ‘‘apāyabhāgī’’ti disvā ñatvā avivādaṃ vivādato viramaṇaṃ ‘‘nibbānappattī’’ti, khemato disvā ñatvā samaggā ekaggacittā sakhilā siliṭṭhā mettāya dhuragatāya sobhamānā hothāti attho. Esā kathā mantanā udīraṇā buddhānaṃ anusāsanī ovādadānaṃ.

79. 视争论(vivāda)、争吵(kalaha)为危殆，了知其为“堕恶趣分”；视无争（即远离争论）为安稳，了知其为“得证涅槃”。故当和合、一心、友善、亲密，以居首之慈而庄严。此是言说、商议、发表，是诸佛的教诫与劝谏。

80. Pamādaṃ ṭhānanisajjādīsu sativippavāsena viharaṇaṃ bhayato ‘‘nibbattanibbattaṭṭhānesu dukkhitadurūpaappannapānatādisaṃvattanakaṃ apāyādigamanañcā’’ti disvā ñatvā, appamādaṃ sabbakiriyāsu satiyā viharaṇaṃ, khemato vaḍḍhito ‘‘nibbānasampāpuṇana’’nti disvā paccakkhato ñatvā aṭṭhaṅgikaṃ maggaṃ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhīti aṭṭhaavayavaṃ sammāsambodhiyā maggaṃ adhigamūpāyaṃ bhāvetha vaḍḍhetha manasi karotha, esā kathā bhāsanā udīraṇā buddhānusāsanī buddhānaṃ anusiṭṭhīti attho.

80. 视放逸(pamāda)——即于行住坐卧等威仪中失念而住——为危殆，了知其“于一一再生之处，会导致痛苦、丑陋、饮食匮乏等，以及趣向恶趣”；又视不放逸(appamāda)——即于一切行为中具念而住——为安稳，并亲证了知其“能证得涅槃”后，当修习、增长、作意八支圣道(aṭṭhaṅgikaṃ maggaṃ)：即正见、正思惟、正语、正业、正命、正精进、正念、正定。此八支是通往正等觉的道路，是证悟的方法。此是言说、谈话、发表，是诸佛的教诫与教导，此即其义。

81. Samāgatā bahū buddhāti anekasatasahassasaṅkhyā paccekabuddhā samāgatā rāsibhūtā, sabbaso sabbappakārena arahantā ca khīṇāsavā anekasatasahassā samāgatā rāsibhūtā. Tasmā te buddhe ca arahante ca vandamāne vandanārahe namassatha aṅgapaccaṅganamakkārena namassatha vandatha.

81. “众多佛陀已聚集”意指：无数百千的独觉佛（paccekabuddhā）已聚集，堆积如山；以及无数百千漏尽的阿罗汉，亦从各方汇集而来，堆积如山。因此，你们当以五体投地之礼，顶礼、礼敬彼等值得礼敬的佛陀与阿罗汉。

82. Evaṃ iminā mayā vuttappakārena acintiyā cintetuṃ asakkuṇeyyā, buddhā, buddhadhammāti buddhehi desitā cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko [Pg.128] maggo, pañcakkhandhā, hetupaccayo ārammaṇapaccayotiādayo dhammā, buddhānaṃ vā sabhāvā acintiyā cintetuṃ asakkuṇeyyā, acintiye cintāvisayātikkante pasannānaṃ devamanussānaṃ vipāko devamanussasampattinibbānasampattisaṅkhāto cintetuṃ asakkuṇeyyo saṅkhyātikkanto hoti bhavati.

82. 如是，以此我所说的方式：诸佛是不可思议的，是无法思议的；佛法，即诸佛所说的四念处……乃至八支圣道、五蕴、因缘与所缘缘等法，或诸佛的自性，也是不可思议的，是无法思议的。对于在超越思议领域的不可思议法中具有净信的人，其果报——即所谓的天人成就与涅槃成就——也是不可思议的，超越了计数。

Iti ettāvatā ca yathā addhānagāmino ‘‘maggaṃ no ācikkhā’’ti puṭṭhena ‘‘vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā’’ti vutte tena maggena gāmanigamarājadhānīsu kattabbakiccaṃ niṭṭhāpetvā puna muñcitena aparena vāmamaggena gatāpi gāmanigamādīsu kattabbakiccaṃ niṭṭhāpenti, evameva buddhāpadānaṃ kusalāpadānavasena niṭṭhāpetvā tadeva akusalāpadānavasena vitthāretuṃ idaṃ pañhakammaṃ –

譬如行路者询问“请为我们指示道路”，有人告知“舍左取右”。他们循此路在村庄、城镇、王都办完事后，即便再走那条当初舍弃的左道，亦能在村庄、城镇等地办完事。同样地，在以善业事迹阐述完佛陀的传记后，为能再以不善业事迹来详述，便有了此番提问：

‘‘Dukkarañca abbhakkhānaṃ, abbhakkhānaṃ punāparaṃ;

Abbhakkhānaṃ silāvedho, sakalikāpi ca vedanā.

苦行、诽谤、再遭诽谤、又一次诽谤、投石之害，以及碎石之痛。

‘‘Nāḷāgiri sattacchedo, sīsadukkhaṃ yavakhādanaṃ;

Piṭṭhidukkhamatīsāro, ime akusalakāraṇā’’ti.

那拉吉利（醉象）、为刀所割、头痛、食马麦、背痛、腹泻——此等皆为不善业之果。

Attha paṭhamapañhe – dukkaranti chabbassāni dukkarakārikā. Atīte kassapasammāsambuddhakāle bodhisatto jotipālo nāma brāhmaṇamāṇavo hutvā nibbatto brāhmaṇajātivasena sāsane appasanno tassa bhagavato pilotikakammanissandena ‘‘kassapo bhagavā’’ti sutvā ‘‘kuto muṇḍakassa samaṇassa bodhi, bodhi paramadullabhā’’ti āha. So tena kammanissandena anekajātisatesu narakādidukkhamanubhavitvā tasseva bhagavato anantaraṃ teneva laddhabyākaraṇena kammena jātisaṃsāraṃ khepetvā pariyosāne vessantarattabhāvaṃ patvā tato cuto tusitabhavane nibbatto. Devatāyācanena tato cavitvā sakyakule nibbatto ñāṇassa paripākattā sakalajambudīparajjaṃ pahāya anomānadītīre sunisitenāsinā samakuṭakesakalāpaṃ chinditvā brahmunā ānīte iddhimaye kappassa saṇṭhānakāle padumagabbhe nibbatte aṭṭha parikkhāre paṭiggahetvā pabbajitvā bodhiñāṇadassanassa tāva aparipakkattā [Pg.129] buddhabhāvāya maggāmaggaṃ ajānitvā chabbassāni uruvelajanapade ekāhāraekālopaekapuggalaekamaggaekāsanabhojanavasena aṭṭhicammanahārusesaṃ nimmaṃsarudhirapetarūpasadisasarīro padhānasutte (su. ni. 427 ādayo) vuttanayeneva padhānaṃ mahāvīriyaṃ dukkarakārikaṃ akāsi. So imaṃ dukkarakārikaṃ ‘‘sambodhiyā maggaṃ na hotī’’ti cintetvā gāmanigamarājadhānīsu paṇītāhāraṃ paribhuñjitvā pīṇindriyo paripuṇṇadvattiṃsamahāpurisalakkhaṇo kamena bodhimaṇḍamupagantvā pañca māre jinitvā buddho jātoti.

第一问之义——即六年的难行苦行。往昔迦叶(Kassapa)正等觉者住世时，菩萨生为一位名叫光护(Jotipāla)的婆罗门青年。因其婆罗门出身，故于教法不净信。由于对那位世尊所作的轻蔑恶业之果报，当他听闻“世尊迦叶”时，便说：“此剃头沙门何来菩提？菩提是极其难得的。”由于此业的果报，他在数百生中经历了地狱等苦，之后，依仗着从那位世尊处所得授记之业力，穷尽了生死轮回，最终生为韦桑达拉(Vessantara)。从彼处死后，他投生于兜率天。因天神们的祈请，他从兜率天辞世，投生于释迦族中。由于智慧已经成熟，他舍弃了整个瞻部洲(Jambudīpa)的王位，在阿诺玛河(Anomānadī)畔，用利剑削去了连同王冠的发髻，接受了由梵天带来的、在劫初形成时出现于莲花胎中的八种神通所成资具而出家。由于菩提的智见尚未成熟，不知晓成就佛果的道与非道，他在优楼频螺(Uruvelā)地方进行了六年的苦行，身体变得只剩下皮、骨、筋，如同无肉无血的饿鬼之形，如《精进经》（Sutta Nipāta 427ff.）中所说，策励大精进，行此难行。后来，他思惟：“此难行非通往正觉之道。”于是便到村庄、市镇、王都食用精美的食物，待诸根丰满，三十二大士相圆满后，他次第走近菩提座，战胜五魔，终而成佛。

‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā;

Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.

我名光护时，曾对迦叶善逝语：“剃头者何来菩提？菩提至极甚难得。”

‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;

Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.

因彼业异熟，我行诸多难行；于优楼频螺六年，其后方证得菩提。

‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;

Kummaggena gavesissaṃ, pubbakammena vārito.

我非由此道，证得无上菩提；因往昔业所障，我曾于邪道探寻。

‘‘Puññapāpaparikkhīṇo, sabbasantāpavajjito;

Asoko anupāyāso, nibbāyissamanāsavo’’ti. (apa. thera 1.39.92-95);

善恶之业已尽，远离一切热恼；无忧无恼，我此无漏者将入涅槃。

Dutiyapañhe – abbhakkhānanti abhi akkhānaṃ paribhāsanaṃ. Atīte kira bodhisatto suddakule jāto apākaṭo appasiddho munāḷi nāma dhutto hutvā paṭivasati. Tadā mahiddhiko mahānubhāvo surabhi nāma paccekabuddho kenaci karaṇīyena tassa samīpaṭṭhānaṃ pāpuṇi. So taṃ disvāva ‘‘dussīlo pāpadhammo ayaṃ samaṇo’’tiādinā abbhācikkhi. So tena akusalanissandena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṃ pacchimattabhāve yadā titthiyā paṭhamataraṃ bhagavato tusitabhavane vasanasamaye ca pākaṭā hutvā sakalajanaṃ vañcetvā dvāsaṭṭhidiṭṭhiyo dīpetvā vicaranti, tadā tusitapurā cavitvā sakyarājakule nibbattitvā kamena buddho jāto. Titthiyā sūriyuggamane khajjopanakā viya vihatalābhasakkārā bhagavati āghātaṃ bandhitvā vicaranti. Tasmiṃ samaye rājagahaseṭṭhi gaṅgāya jālaṃ bandhitvā kīḷanto rattacandanaghaṭikaṃ disvā amhākaṃ gehe candanāni bahūni, imaṃ bhamaṃ āropetvā tena bhamakārehi [Pg.130] pattaṃ likhāpetvā veḷuparamparāya laggetvā ‘‘ye imaṃ pattaṃ iddhiyā āgantvā gaṇhanti, tesaṃ bhattiko bhavissāmī’’ti bheriṃ carāpesi.

第二问——诽谤(abbhakkhāna)即是过度的指责、辱骂。据说，在过去世，菩萨出生于一贫贱之家，默默无闻，未受教诲，成了一位名叫牟那利(Munāḷi)的浪荡子而生活。当时，有一位具大神通、大威力，名叫须罗毗(Surabhi)的独觉佛，因某事来到他附近。他一见到独觉佛，便诽谤道：“这是个破戒、行恶法的沙门”等等。由于此不善业的果报，他在地狱等处遭受了数千年的痛苦。到了这最后一世，当世尊尚住于兜率天(Tusita)时，外道们早已兴起，他们四处游荡，欺骗众人，宣扬六十二种邪见。那时，菩萨从兜率天辞世，投生于释迦王族，次第成佛。外道们犹如太阳升起时的萤火虫，失去了利养与恭敬，心怀怨恨地敌视世尊。当时，王舍城(Rājagaha)的一位长者在恒河边设网嬉戏时，发现了一块红檀木。他心想：“我家有很多檀木，我要让人用车床将这块木料制成一个钵，然后把它系在一长串竹竿的顶端，并击鼓宣告：‘谁能以神通前来取走此钵，我便终生奉养他。’”

Tadā titthiyā ‘‘naṭṭhamhā dāni naṭṭhamhā dānī’’ti mantetvā nigaṇṭho nāṭaputto sakaparisaṃ evamāha – ‘‘ahaṃ veḷusamīpaṃ gantvā ākāse ullaṅganākāraṃ karomi, ‘tumhe chavadārumayaṃ pattaṃ paṭicca mā iddhiṃ karothā’ti maṃ khandhe gahetvā vārethā’’ti, te tathā gantvā tathā akaṃsu.

那时，外道们商议道：“我们现在完蛋了，我们完蛋了！”尼乾陀·若提子(Nigaṇṭha Nāṭaputta)对自己的会众说：“我要到那竹竿附近，做出要跃向空中的样子，你们就抓住我的肩膀阻止我说：‘不要为了一个烧尸木做的钵就施展神通啊！’”他们便前去，并照此行事。

Tadā piṇḍolabhāradvājo ca moggallāno ca tigāvute selapabbatamatthake ṭhatvā piṇḍapātagaṇhanatthāya cīvaraṃ pārupantā taṃ kolāhalaṃ suṇiṃsu. Tesu moggallāno piṇḍolabhāradvājaṃ ‘‘tvaṃ ākāsena gantvā taṃ pattaṃ gaṇhāhī’’ti āha. So ‘‘bhante, tumheyeva bhagavatā iddhimantānaṃ aggaṭṭhāne ṭhapitā, tumheva gaṇhathā’’ti āha. Tathāpi ‘‘mayā āṇatto tvameva gaṇhāhī’’ti āṇatto attanā ṭhitaṃ tigāvutaṃ selapabbataṃ pādatale laggetvā ukkhaliyā pidhānaṃ viya sakalarājagahanagaraṃ chādesi, tadā nagaravāsino phaḷikapabbate āvutaṃ rattasuttamiva taṃ theraṃ passitvā ‘‘bhante bhāradvāja, amhe rakkhathā’’ti ugghosayiṃsu, bhītā suppādīni sīse akaṃsu. Tadā thero taṃ pabbataṃ ṭhitaṭṭhāne vissajjetvā iddhiyā gantvā taṃ pattaṃ aggahesi, tadā nagaravāsino mahākolāhalamakaṃsu.

那时，宾头卢颇罗堕(Piṇḍolabhāradvāja)和目犍连(Moggallāna)站在一座三伽浮多高的石山顶上，正为了托钵而披上袈裟时，听到了那喧闹声。他们之中，目犍连对宾头卢颇罗堕说：“你从空中前去取那个钵吧。”他回答说：“尊者，世尊已将您置于神通第一位，您自己去取吧。”即使如此，（目犍连）还是命令道：“我已命令你，你务必去取。”奉命后，他将自己所站立的三伽浮多石山附于足底，如锅盖般遮蔽了整个王舍城(Rājagaha)。那时，城中居民看见这位长老如同水晶山上缠绕的红线，惊恐地高喊：“尊者巴罗多迦(Bhāradvāja)，请保护我们！”他们因害怕而将簸箕等物顶在头上。那时，长老将那石山放回原处，以神通前去取了那个钵。于是，城中居民发出了巨大的喧闹声。

Bhagavā veḷuvanārāme nisinno taṃ saddaṃ sutvā ‘‘kiṃ eso saddo’’ti ānandaṃ pucchi. ‘‘Bhāradvājena, bhante, pattassa gahitattā santuṭṭhā nagaravāsino ukkuṭṭhisaddamakaṃsū’’ti āha. Tadā bhagavā āyatiṃ parūpavādamocanatthaṃ taṃ pattaṃ āharāpetvā bhedāpetvā añjanupapisanaṃ katvā bhikkhūnaṃ dāpesi, dāpetvā ca pana ‘‘na, bhikkhave, iddhivikubbanā kātabbā, yo kareyya, āpatti dukkaṭassā’’ti (cūḷava. 252 thokaṃ visadisaṃ) sikkhāpadaṃ paññāpesi.

世尊当时正坐在竹林(Veḷuvana)精舍，听到那个声音，就问阿难(Ānanda)：“这是什么声音？”阿难回答说：“尊者，因为巴罗多迦(Bhāradvāja)取了那个钵，受惊的城中居民发出了喧嚷声。”于是，为了将来避免他人讥嫌，世尊叫人拿来那个钵，命人将其击碎，磨成粉末，分给比丘们作为眼药。分发后，他制定了学处：“诸比丘，不应示现神通变现。若有行者，即犯恶作。”

Tato titthiyā ‘‘samaṇena kira gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, te jīvitahetupi taṃ nātikkamanti, mayaṃ iddhipāṭihāriyaṃ karissāmā’’ti tattha tattha rāsibhūtā kolāhalamakaṃsu. Atha rājā bimbisāro taṃ sutvā bhagavato santikaṃ gantvā vanditvā ekamantaṃ nisinno bhagavantamevamāha [Pg.131] – ‘‘titthiyā, bhante, ‘iddhipāṭihāriyaṃ karissāmā’ti ugghosentī’’ti. ‘‘Ahampi, mahārāja, karissāmī’’ti. ‘‘Nanu, bhante, bhagavatā sāvakānaṃ sikkhāpadaṃ paññatta’’nti. ‘‘Tameva, mahārāja, pucchissāmi, tavuyyāne ambaphalādīni khādantānaṃ ‘ettako daṇḍo’ti daṇḍaṃ ṭhapento tavāpi ekato katvā ṭhapesī’’ti. ‘‘Na mayhaṃ, bhante, daṇḍo’’ti. ‘‘Evaṃ, mahārāja, na mayhaṃ sikkhāpadaṃ paññattaṃ atthī’’ti. ‘‘Kattha, bhante, pāṭihāriyaṃ bhavissatī’’ti? ‘‘Sāvatthiyā samīpe kaṇḍambarukkhamūle, mahārājā’’ti. ‘‘Sādhu, bhante, taṃ passissāmā’’ti. Tato titthiyā ‘‘kaṇḍambarukkhamūle kira pāṭihāriyaṃ bhavissatī’’ti sutvā nagarassa sāmantā ambarukkhe chedāpesuṃ, nāgarā mahāaṅgaṇaṭṭhāne mañcātimañcaṃ aṭṭādayo bandhiṃsu, sakalajambudīpavāsino rāsibhūtā puratthimadisāyameva dvādasayojanāni pharitvā aṭṭhaṃsu. Sesadisāsupi tadanurūpenākārena sannipatiṃsu.

于是外道们说：“听说沙门乔达摩为他的弟子们制定了学处，他们即使为了性命也不会违越。我们要示现神通奇迹！”他们于是到处聚集，制造喧闹。国王频婆娑罗听到后，便去到世尊那里，礼敬后坐在一旁，对世尊说：“世尊，外道们正在宣扬要示现神通奇迹。”“大王，我也将示现。”“世尊，您不是为弟子们制定了学处吗？”“大王，我就此问你：在你的园林里，你为吃芒果等果实的人规定了惩罚，这规定也适用于你自己吗？”“世尊，这惩罚不适用于我。”“正是如此，大王，那学处也不是为我制定的。”“世尊，奇迹将在何处示现？”“大王，在舍卫城(Sāvatthī)附近的犍陀芒果树（kaṇḍambarukkha）下。”“善哉，世尊，我等将前往观看。”于是外道们听说“奇迹将在犍陀芒果树下示现”，便叫人砍掉了城周围所有的芒果树。城里的居民们则在大广场上搭建了层层叠叠的看台和高楼等。整个瞻部洲的居民都聚集而来，仅东方就绵延十二由旬。其他方向也以相应的规模聚集而来。

Bhagavāpi kāle sampatte āsāḷhipuṇṇamāsiyaṃ pātova kattabbakiccaṃ niṭṭhāpetvā taṃ ṭhānaṃ gantvā nisīdi. Tasmiṃ khaṇe kaṇḍo nāma uyyānapālo kipillikapuṭe supakkaṃ ambaphalaṃ disvā ‘‘sacāhaṃ imaṃ rañño dadeyyaṃ, kahāpaṇādisāraṃ labheyyaṃ, bhagavato upanāmite pana idhalokaparalokesu sampatti bhavissatī’’ti bhagavato upanāmesi. Bhagavā taṃ paṭiggahetvā ānandattheraṃ āṇāpesi – ‘‘imaṃ phalaṃ madditvā pānaṃ dehī’’ti. Thero tathā akāsi. Bhagavā ambarasaṃ pivitvā ambaṭṭhiṃ uyyānapālassa datvā ‘‘imaṃ ropehī’’ti āha. So vālukaṃ viyūhitvā taṃ ropesi, ānandatthero kuṇḍikāya udakaṃ āsiñci. Tasmiṃ khaṇe ambaṅkuro uṭṭhahitvā mahājanassa passantasseva sākhāviṭapapupphaphalapallavabharito paññāyittha. Patitaṃ ambaphalaṃ khādantā sakalajambudīpavāsino khayaṃ pāpetuṃ nāsakkhiṃsu.

世尊亦于时机成熟时，在阿沙陀月(āsāḷhi)满月日，于清晨做完应做之事后，前往彼处坐下。其时，一名叫干达(Kaṇḍa)的园丁，见蚁穴旁有一颗熟透的芒果，心想：“我若将此果献给国王，可得钱币等财物；但若供养世尊，则于今生来世皆得福报。”于是便将芒果供养世尊。世尊接受后，命令阿难长老道：“将此果捣碎，制成果饮给我。”长老依言而行。世尊饮毕芒果汁，将果核交给园丁说：“将此种下。”他便拨开沙土种下果核，阿难长老以水瓶浇灌。刹那间，芒果苗破土而出，于众人注视之下，顿时枝、干、花、果、嫩叶具足，蔚然成树。所有瞻部洲的居民，吃着掉落的芒果，亦无法食尽。

Atha bhagavā puratthimacakkavāḷato yāva pacchimacakkavāḷaṃ, tāva imasmiṃ cakkavāḷe mahāmerumuddhani ratanacaṅkamaṃ māpetvā anekaparisāhi sīhanādaṃ nadāpento dhammapadaṭṭhakathāyaṃ vuttanayena mahāiddhipāṭihāriyaṃ katvā titthiye madditvā te vippakāraṃ pāpetvā pāṭihīrāvasāne purimabuddhāciṇṇavasena tāvatiṃsabhavanaṃ gantvā tattha vassaṃvuṭṭho nirantaraṃ temāsaṃ [Pg.132] abhidhammaṃ desetvā mātuppamukhānaṃ anekadevatānaṃ sotāpattimaggādhigamanaṃ katvā, vuṭṭhavasso devorohanaṃ katvā anekadevabrahmagaṇaparivuto saṅkassapuradvāraṃ oruyha lokānuggahaṃ akāsi. Tadā bhagavato lābhasakkāro jambudīpamajjhottharamāno pañcamahāgaṅgā viya ahosi.

其后，世尊于此轮围山(cakkavāḷa)的大须弥山(Mahāmeru)顶上，化现一宝石经行处，其范围自东轮围山至于西轮围山，于众多会众中作狮子吼，如《法句义注》(Dhammapadaṭṭhakathā)所载之法，行大神通神变，调伏外道，使其溃败。神变结束后，世尊依循过去诸佛惯例，前往三十三天(Tāvatiṃsa)安居，于三个月内不断宣说阿毗达摩，令以其母为首的众多天人证得入流道。安居毕，世尊于众多天神、梵天众围绕下，自桑咖萨(saṅkassa)城门降临，饶益世间。当时，世尊所得利养与恭敬，如五大河般，遍满全瞻部洲。

Atha titthiyā parihīnalābhasakkārā dukkhī dummanā pattakkhandhā adhomukhā nisīdiṃsu. Tadā tesaṃ upāsikā ciñcamāṇavikā nāma ativiya rūpaggappattā te tathā nisinne disvā ‘‘kiṃ, bhante, evaṃdukkhī dummanā nisinnā’’ti pucchi. ‘‘Kiṃ pana tvaṃ, bhagini, appossukkāsī’’ti? ‘‘Kiṃ, bhante’’ti? ‘‘Bhagini, samaṇassa gotamassa uppādakālato paṭṭhāya mayaṃ hatalābhasakkārā, nagaravāsino amhe na kiñci maññantī’’ti. ‘‘Mayā ettha kiṃ kātabba’’nti? ‘‘Tayā samaṇassa gotamassa avaṇṇaṃ uppādetuṃ vaṭṭatī’’ti. Sā ‘‘na mayhaṃ bhāro’’ti vatvā tattha ussāhaṃ karontī vikāle jetavanavihāraṃ gantvā titthiyānaṃ upassaye vasitvā pāto nagaravāsīnaṃ gandhādīni gahetvā bhagavantaṃ vandanatthāya gamanasamaye jetavanā viya nikkhantā, ‘‘kattha sayitā’’ti puṭṭhā ‘‘kiṃ tumhākaṃ mama sayitaṭṭhānenā’’ti vatvā pakkāmi. Sā kamena gacchante kāle pucchitā ‘‘samaṇenāhaṃ gotamena ekagandhakuṭiyaṃ sayitvā nikkhantā’’ti āha. Taṃ bālaputhujjanā saddahiṃsu, paṇḍitā sotāpannādayo na saddahiṃsu. Ekadivasaṃ sā dārumaṇḍalaṃ udare bandhitvā upari rattapaṭaṃ paridahitvā gantvā sarājikāya parisāya dhammadesanatthāya nisinnaṃ bhagavantaṃ evamāha – ‘‘bho samaṇa, tvaṃ dhammaṃ desesi, tuyhaṃ paṭicca uppannadārakagabbhiniyā mayhaṃ lasuṇamaricādīni na vicāresī’’ti? ‘‘Tathābhāvaṃ, bhagini, tvañceva pajānāsi, ahañcā’’ti. Sā ‘‘evameva methunasaṃsaggasamayaṃ dveyeva jānanti, na aññe’’ti āha.

于是，外道们失去利养与恭敬，痛苦忧愁，垂头俯首地坐着。当时，他们一位名叫战遮女（Ciñcamāṇavikā）的优婆夷，容貌极为美丽，看见他们那样坐着，便问道：“尊者们，为何如此痛苦忧愁地坐着？”他们说：“姐妹，难道你不关心吗？”她问：“什么事，尊者们？”他们说：“姐妹，自从沙门乔达摩出现以来，我们就失去了利养与恭敬，城里的人们都不把我们放在眼里了。”她问：“我在这事上能做什么呢？”他们说：“你应该去制造关于沙门乔达摩的恶名。”她说了声“这事包在我身上”，便努力去做。她傍晚时前往祇陀林，住在外道的住处，然后在清晨，当城里人带着香等要去礼敬世尊时，她便装作从祇陀林出来。当被问到“你在哪里过夜？”时，她回答说“我睡在哪里跟你们有什么关系？”然后就走开了。过了一段时间，当她再被问到时，她便说：“我和沙门乔达摩同住在一间香室（gandhakuṭi）里，刚出来。”愚痴的凡夫相信了她，但有智慧的入流者（sotāpanna）等圣者并不相信。有一天，她用一块圆木绑在肚子上，外面盖着红色的布，去到正在为包括国王在内的会众说法的世尊面前，这样说道：“喂，沙门！你只顾着说法，却不为我这个因你而怀孕的人，准备蒜、胡椒等所需之物？”世尊说：“姐妹，事情的真相，只有你和我了知。”她说：“正是如此！行淫之事，只有两个人知道，没有别人。”

Tasmiṃ khaṇe sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Sakko āvajjento taṃ kāraṇaṃ ñatvā dve devaputte āṇāpesi – ‘‘tumhesu eko mūsikavaṇṇaṃ māpetvā tassā dārumaṇḍalassa bandhanaṃ chindatu, eko vātamaṇḍalaṃ samuṭṭhāpetvā pārutapaṭaṃ uddhaṃ khipatū’’ti. Te gantvā tathā akaṃsu. Dārumaṇḍalaṃ patamānaṃ tassā pādapiṭṭhiṃ bhindi. Dhammasabhāyaṃ sannipatitā puthujjanā sabbe ‘‘are, duṭṭhacori, tvaṃ evarūpassa lokattayasāmino [Pg.133] evarūpaṃ abbhakkhānaṃ akāsī’’ti uṭṭhahitvā ekekamuṭṭhipahāraṃ datvā sabhāya nīhariṃsu, dassanātikkantāya pathavī vivaramadāsi. Tasmiṃ khaṇe avīcito jālā uṭṭhahitvā kuladattikena rattakambaleneva taṃ acchādetvā avīcimhi pakkhipi, bhagavato lābhasakkāro atirekataro ahosi. Tena vuttaṃ –

就在那一刻，帝释天(Sakka)的橙毯石座(paṇḍukambalasilāsana)现出热相。帝释天经过省察，了知其原因后，命令两位天子：“你们一位化作老鼠的样子，咬断她那个木盘的绳子；另一位掀起一阵风，把她披的布向上吹掉。”他们前去，如是而行。掉落的木盘砸断了她的脚背。聚集在法堂的所有凡夫都站起来说：“喂，你这邪恶的女贼！你竟对三界之主作出如此的诬陷！”他们一人一拳地打她，将她逐出集会。当她刚一离开视线，大地就裂开了。就在那一刻，一道火焰从无间地狱(Avīci)升起，如同一条家族所赠的红毯包裹住她，将她投入无间地狱。世尊的利养与恭敬变得更加卓著。因此，经中说道：

‘‘Sabbābhibhussa buddhassa, nando nāmāsi sāvako;

Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā.

“征服一切的佛陀，有位名叫难陀的声闻弟子；因诬陷于他，我长时轮回于地狱。

‘‘Dasavassasahassāni, niraye saṃsariṃ ciraṃ;

Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ.

“一万年之久，我长时轮回于地狱；既得生为人，我亦遭受诸多诬陷。

‘‘Tena kammāvasesena, ciñcamāṇavikā mamaṃ;

Abbhācikkhi abhūtena, janakāyassa aggato’’ti. (apa. thera 1.39.70-72);

“以彼业的余报，战遮女(Ciñcamāṇavikā)当着众人，以不实之言诬陷我。”（《长老《本行》》1.39.70-72）

Tatiyapañhe – abbhakkhānanti abhi akkhānaṃ akkosanaṃ. Atīte kira bodhisatto apākaṭajātiyaṃ uppanno munāḷi nāma dhutto hutvā dujjanasaṃsaggabalena surabhiṃ nāma paccekabuddhaṃ ‘‘dussīlo pāpadhammo ayaṃ bhikkhū’’ti akkosi. So tena akusalena vacīkammena bahūni vassasahassāni niraye paccitvā imasmiṃ pacchimattabhāve dasapāramitāsaṃsiddhibalena buddho jāto lābhaggayasaggappatto ahosi. Puna titthiyā ussāhajātā – ‘‘kathaṃ nu kho samaṇassa gotamassa ayasaṃ uppādessāmā’’ti dukkhī dummanā nisīdiṃsu. Tadā sundarī nāmekā paribbājikā te upasaṅkamitvā vanditvā ṭhitā tuṇhībhūte kiñci avadante disvā ‘‘kiṃ mayhaṃ doso’’ti pucchi. ‘‘Samaṇena gotamena amhe viheṭhiyamāne tvaṃ appossukkā viharissasi, idaṃ tava doso’’ti. ‘‘Evamahaṃ tattha kiṃ karissāmī’’ti? ‘‘Tvaṃ samaṇassa gotamassa avaṇṇaṃ uppādetuṃ sakkhissasī’’ti? ‘‘Sakkhissāmi, ayyā’’ti vatvā tato paṭṭhāya vuttanayena diṭṭhadiṭṭhānaṃ ‘‘samaṇena gotamena ekagandhakuṭiyaṃ sayitvā nikkhantā’’ti vatvā akkosati paribhāsati. Titthiyāpi ‘‘passatha, bho, samaṇassa gotamassa kamma’’nti akkosanti paribhāsanti. Vuttañhetaṃ –

在第三个问题中——“诬陷”即是诽谤、辱骂。据说，在过去世，菩萨曾生于一个卑微的家庭，成为一个名叫牟那理(Munāḷi)的无赖，因与恶人交往，他辱骂一位名叫苏罗毗(Surabhi)的独觉佛说：“这位比丘是破戒者，品性邪恶。”由于那不善的语业，他在地狱中被烧炙了数千年。在此最后一生中，他凭借圆满十波罗蜜的力量而成为佛陀，达到了利养与声誉的顶峰。外道们又起了热心，他们悲伤忧愁地坐着想：“我们如何才能让沙门乔达摩蒙受不名誉呢？”那时，一位名叫孙达瑞咖的女遍行者走近他们，行礼后站着。看到他们沉默不语，她问道：“我有什么过错吗？”“我们正被沙门乔达摩困扰，你却漠不关心，这就是你的过错。”“那我该怎么做呢？”“你能够败坏沙门乔达摩的名声吗？”“我能，尊者们。”说完，从那时起，她便用所述的方式，对所见的每一个人说：“我与沙门乔达摩在同一芬芳孤邸(gandhakuṭi)同寝后刚出来。”如此辱骂、诽谤。外道们也辱骂、诽谤说：“诸位，请看沙门乔达摩的所作所为！”经中对此说道：

‘‘Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu;

Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ.

“往昔在其他生世中，我曾是名叫牟那理的无赖；我诬陷了无过失的独觉佛苏罗毗。

‘‘Tena [Pg.134] kammavipākena, niraye saṃsariṃ ciraṃ;

Bahū vassasahassāni, dukkhaṃ vedesi vedanaṃ.

“以彼业的果报，我长时轮回于地狱；数千年之久，我感受了痛苦的感受。

‘‘Tena kammāvasesena, idha pacchimake bhave;

Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā’’ti. (apa. thera 1.39.67-69);

“以彼业的余报，于此最后一生中，因孙达瑞咖之故，我遭受了诬陷。”（《长老本行经》1.39.67-69）

Catutthapañhe – abbhakkhānaṃ abhi visesena akkosanaṃ paribhāsanaṃ. Atīte kira bodhisatto brāhmaṇakule uppanno bahussuto bahūhi sakkato pūjito tāpasapabbajjaṃ pabbajitvā himavante vanamūlaphalāhāro bahumāṇave mante vācento vāsaṃ kappesi. Eko pañcābhiññāaṭṭhasamāpattilābhī tāpaso tassa santikaṃ agamāsi. So taṃ disvāva issāpakato taṃ adūsakaṃ isiṃ ‘‘kāmabhogī kuhako ayaṃ isī’’ti abbhācikkhi, attano sisse ca āha – ‘‘ayaṃ isi evarūpo anācārako’’ti. Tepi tatheva akkosiṃsu paribhāsiṃsu. So tena akusalakammavipākena vassasahassāni niraye dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddho hutvā lābhaggayasaggappatto ākāse puṇṇacando viya pākaṭo jāto. Tatheva titthiyā abbhakkhānenapi asantuṭṭhā punapi sundariyā abbhakkhānaṃ kāretvā surādhutte pakkosāpetvā lañjaṃ datvā ‘‘tumhe sundariṃ māretvā jetavanadvārasamīpe mālākacavarena chādethā’’ti āṇāpesuṃ. Te tathā kariṃsu. Tato titthiyā ‘‘sundariṃ na passāmā’’ti rañño ārocesuṃ. Rājā ‘‘pariyesathā’’ti āha. Te attanā pātitaṭṭhānato gahetvā mañcakaṃ āropetvā rañño dassetvā ‘‘passatha, bho, samaṇassa gotamassa sāvakānaṃ kamma’’nti bhagavato bhikkhusaṅghassa ca sakalanagare avaṇṇaṃ ugghosentā vicariṃsu. Sundariṃ āmakasusāne aṭṭake ṭhapesuṃ. Rājā ‘‘sundarimārake pariyesathā’’ti āṇāpesi. Tadā dhuttā suraṃ pivitvā ‘‘tvaṃ sundariṃ māresi, tvaṃ māresī’’ti kalahaṃ kariṃsu. Rājapurisā te dhutte gahetvā rañño dassesuṃ. Rājā ‘‘kiṃ, bhaṇe, tumhehi sundarī māritā’’ti? ‘‘Āma, devā’’ti. ‘‘Kehi āṇattā’’ti? ‘‘Titthiyehi, devā’’ti. Rājā titthiye āharāpetvā bandhāpetvā ‘‘gacchatha, bhaṇe, ‘buddhassa avaṇṇatthāya amhehi sayameva sundarī mārāpitā, bhagavā tassa sāvakā ca akārakā’ti ugghosathā’’ti āha. Te tathā akaṃsu[Pg.135]. Sakalanagaravāsino nikkaṅkhā ahesuṃ. Rājā titthiye ca dhutte ca mārāpetvā chaḍḍāpeti. Tato bhagavato bhiyyosomattāya lābhasakkāro vaḍḍhi. Tena vuttaṃ –

在第四问中，诽谤是特别的辱骂与斥责。据说，在过去，菩萨生于婆罗门家，博学多闻，备受众人恭敬供养。他出家为苦行者，在喜马拉雅山(Himavanta)中以森林的根与果为食，教导众多青年学习圣典，并安住于此。一位获得五神通与八等至的苦行者来到他那里。他一见到那位苦行者就心生嫉妒，诽谤那位无辜的仙人说：“这位仙人是纵欲者、伪善者。”他还对自己的弟子们说：“这位仙人是如此这般无德行的人。”他们也同样地辱骂、斥责他。由于那不善业的果报，他在地狱中承受了数千年的痛苦，在此最后一生中成为佛陀，达到了利得与名誉的顶峰，如同空中的满月一般声名显赫。同样地，外道们因诽谤仍不满足，又策划了对孙陀利(Sundarī)的诽谤。他们叫来一些酒鬼，给予贿赂，命令道：“你们杀了孙陀利，把她用花与垃圾覆盖在祇陀林门边。”他们照做了。然后外道们向国王禀告：“我们找不到孙陀利了。”国王说：“去寻找她。”他们从自己抛尸的地方抬起尸体，放在担架上，展示给国王，说：“看啊，诸位，这是沙门乔达摩的弟子们的所作所为！”他们走遍全城，宣扬世尊与比丘僧团的恶名。他们把孙陀利的尸体放置在弃尸场的高台上。国王下令：“去寻找杀害孙陀利的凶手。”那时，那些酒鬼喝醉了酒，争吵起来：“是你杀了孙陀利！”“是你杀的！”国王的部下逮捕了那些酒鬼，将他们呈给国王。国王问：“喂，是你们杀了孙陀利吗？”“是的，大王。”“受谁指使？”“是外道们，大王。”国王命人将外道们带来并捆绑起来，说：“去吧，你们去宣告：‘为了诋毁佛陀，是我们自己让人杀了孙陀利，世尊和他的弟子们是无辜的。’”他们照做了。全城的居民都消除了疑惑。国王下令处死那些外道和酒鬼，并抛弃了他们的尸体。从此，世尊的利得与恭敬更加增长。因此说——

‘‘Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito;

Mahāvane pañcasate, mante vācemi māṇave.

“我曾是博学婆罗门，备受恭敬与供养；于大林中，我教导五百青年学习圣典。”

‘‘Tatthāgato isi bhīmo, pañcābhiñño mahiddhiko;

Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ.

“彼处来了一位名为毗摩的仙人，具五神通，有大威力；我见他前来，便诽谤了那无辜者。”

‘‘Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi;

Mayhampi bhāsamānassa, anumodiṃsu māṇavā.

“于是我告诉弟子们：‘这位仙人是纵欲者’；我这样说时，那些青年们也随声附和。”

‘‘Tato māṇavakā sabbe, bhikkhamānaṃ kule kule;

Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi.

“于是所有青年们，当他在各家行乞时，都对大众说：‘这位仙人是纵欲者。’”

‘‘Tena kammavipākena, pañcabhikkhusatā ime;

Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā’’ti. (apa. thera 1.39.73-77);

“由于那业的果报，这五百位比丘，全都因为孙达瑞咖而遭受诽谤。”（《长老譬喻》1.39.73-77）

Pañcame pañhe – silāvedhoti āhatacitto silaṃ pavijjhi. Atīte kira bodhisatto ca kaniṭṭhabhātā ca ekapituputtā ahesuṃ. Te pitu accayena dāse paṭicca kalahaṃ karontā aññamaññaṃ viruddhā ahesuṃ. Bodhisatto attano balavabhāvena kaniṭṭhabhātaraṃ ajjhottharitvā tassupari pāsāṇaṃ pavijjhesi. So tena kammavipākena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddho jāto. Devadatto rāhulakumārassa mātulo pubbe serivāṇijakāle bodhisattena saddhiṃ vāṇijo ahosi, te ekaṃ paṭṭanagāmaṃ patvā ‘‘tvaṃ ekavīthiṃ gaṇhāhi, ahampi ekavīthiṃ gaṇhāmī’’ti dvepi paviṭṭhā. Tesu devadattassa paviṭṭhavīthiyaṃ jiṇṇaseṭṭhibhariyā ca nattā ca dveyeva ahesuṃ, tesaṃ mahantaṃ suvaṇṇathālakaṃ malaggahitaṃ bhājanantare ṭhapitaṃ hoti, taṃ suvaṇṇathālakabhāvaṃ ajānantī ‘‘imaṃ thālakaṃ gahetvā piḷandhanaṃ dethā’’ti āha. So taṃ gahetvā sūciyā lekhaṃ kaḍḍhitvā suvaṇṇathālakabhāvaṃ ñatvā ‘‘thokaṃ datvā gaṇhissāmī’’ti cintetvā gato. Atha bodhisattaṃ dvārasamīpaṃ āgataṃ disvā ‘‘nattā, ayye[Pg.136], mayhaṃ kacchapuṭaṃ piḷandhanaṃ dethā’’ti. Sā taṃ pakkosāpetvā nisīdāpetvā taṃ thālakaṃ datvā ‘‘imaṃ gahetvā mayhaṃ nattāya kacchapuṭaṃ piḷandhanaṃ dethā’’ti. Bodhisatto taṃ gahetvā suvaṇṇathālakabhāvaṃ ñatvā ‘‘tena vañcitā’’ti ñatvā attano pasibbakāya ṭhapitaaṭṭhakahāpaṇe avasesabhaṇḍañca datvā kacchapuṭaṃ piḷandhanaṃ kumārikāya hatthe piḷandhāpetvā agamāsi. So vāṇijo punāgantvā pucchi. ‘‘Tāta, tvaṃ na gaṇhittha, mayhaṃ putto idañcidañca datvā taṃ gahetvā gato’’ti. So taṃ sutvāva hadayena phālitena viya dhāvitvā anubandhi. Bodhisatto nāvaṃ āruyha pakkhandi. So ‘‘tiṭṭha, mā palāyi mā palāyī’’ti vatvā ‘‘nibbattanibbattabhave taṃ nāsetuṃ samattho bhaveyya’’nti patthanaṃ akāsi.

第五问——投石。过去，菩萨与幼弟是同父兄弟。父亲去世后，他们因奴隶之事发生争执，遂互相敌对。菩萨仗其力强，压制幼弟，并将一块石头掷于其身上。以此业报，菩萨于地狱等处受苦数千载，方于此最后一生觉悟成佛。提婆达多是罗睺罗的舅父，往昔为行商时，曾与菩萨同行。他们同至一个市镇，约定“你走一条街，我走一条街”，遂各入一街。提婆达多所入之街，唯有一位年老的富商之妻及其孙女。她们有一个大金盘，因满是污垢而置于他器之中，她们不知其为金盘，便说：“拿此盘换些饰品吧。”他取盘，以针刮之，知其为金盘，心想：“少给些东西即可得之。”遂离去。这时，菩萨来到门口，孙女看见了。老妇人便把他叫来，请他坐下，把那个盘子递给他，说：“请收下这个，为我的孙女换一件饰品吧。”菩萨得盘，知其为金盘，亦知她们被前一个商人欺骗了，遂将自己袋中所存的八个钱币（kahāpaṇa）及余货尽予她们，并亲手为小女孩戴上饰品后离去。那个商人复返，老妇人对他说：“先生，你没有拿走它，另一位好商人给了这些那些东西，把它拿走了。”商人闻此言，心如碎裂，急追菩萨。菩萨已登舟启程。商人呼曰：“止步！勿逃！勿逃！”并作是愿：“愿我生生世世皆能毁灭他！”

So patthanāvasena anekesu jātisatasahassesu aññamaññaṃ viheṭhetvā imasmiṃ attabhāve sakyakule nibbattitvā kamena bhagavati sabbaññutaṃ patvā rājagahe viharante anuruddhādīhi saddhiṃ bhagavato santikaṃ gantvā pabbajitvā jhānalābhī hutvā pākaṭo bhagavantaṃ varaṃ yāci – ‘‘bhante, sabbo bhikkhusaṅgho piṇḍapātikādīni terasa dhutaṅgāni samādiyatu, sakalo bhikkhusaṅgho mama bhāro hotū’’ti. Bhagavā na anujāni. Devadatto veraṃ bandhitvā parihīnajjhāno bhagavantaṃ māretukāmo ekadivasaṃ vebhārapabbatapāde ṭhitassa bhagavato upari ṭhito pabbatakūṭaṃ paviddhesi. Bhagavato ānubhāvena aparo pabbatakūṭo taṃ patamānaṃ sampaṭicchi. Tesaṃ ghaṭṭanena uṭṭhitā papaṭikā āgantvā bhagavato pādapiṭṭhiyaṃ pahari. Tena vuttaṃ –

提婆达多因其所发之愿，于无数百千生中与菩萨互相恼害，于此生投生于释迦族。其后，当世尊证得一切知智，住于王舍城(Rājagaha)时，他与阿那律(Anuruddha)等人一同到世尊之处出家，证得禅定后声名远播，便向世尊提出请求：“尊者，愿所有比丘僧团皆受持托钵等十三种头陀支，整个比丘僧团皆由我负责。”世尊不允。提婆达多因此结怨，禅定退失，意图杀害世尊。一日，世尊立于韦婆罗山(Vebhāra)山脚下时，他立于其上，推下一块山岩。因世尊之神力，另一块山岩接住了那块坠石。二者撞击后，飞溅的石片击中了世尊的脚背。是故说：

‘‘Vemātubhātaraṃ pubbe, dhanahetu haniṃ ahaṃ;

Pakkhipiṃ giriduggasmiṃ, silāya ca apiṃsayiṃ.

我昔为财故，杀害异母弟；投之于山谷，并以石压之。

‘‘Tena kammavipākena, devadatto silaṃ khipi;

Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā’’ti. (apa. thera 1.39.78-79);

以此业报故，提婆达多掷石；石片伤我足，压碎大脚趾。（《长老《本行》》1.39.78-79）

Chaṭṭhapañhe – sakalikāvedhoti sakalikāya ghaṭṭanaṃ. Atīte kira bodhisatto ekasmiṃ kule nibbatto daharakāle mahāvīthiyaṃ kīḷamāno vīthiyaṃ piṇḍāya caramānaṃ paccekabuddhaṃ disvā ‘‘ayaṃ muṇḍako samaṇo kuhiṃ gacchatī’’ti pāsāṇasakalikaṃ gahetvā tassa pādapiṭṭhiyaṃ khipi[Pg.137]. Pādapiṭṭhicammaṃ chinditvā ruhiraṃ nikkhami. So tena pāpakammena anekavassasahassāni niraye mahādukkhaṃ anubhavitvā buddhabhūtopi kammapilotikavasena pādapiṭṭhiyaṃ pāsāṇasakalikaghaṭṭanena ruhiruppādaṃ labhi. Tena vuttaṃ –

第六问——“为石片所伤”，即为石片所击中。据说，菩萨过去生于某家族，年幼时于大街上玩耍，见到一位独觉佛(paccekabuddha)在街上乞食，便说：‘这个光头沙门要去哪里？’于是拾起一块石片，掷向其脚背。石片划破脚背的皮肤，血流而出。他因这恶业，于地狱中承受了无数千年的巨大痛苦，即使后来成佛，也因业报的残余，脚背被石片击中而流血。是故说：

‘‘Purehaṃ dārako hutvā, kīḷamāno mahāpathe;

Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ.

我昔为孩童，于大道嬉戏；见独觉佛于路，遂掷以石片。

‘‘Tena kammavipākena, idha pacchimake bhave;

Vadhatthaṃ maṃ devadatto, abhimāre payyojayī’’ti. (apa. thera 1.39.80-81);

以彼业报故，于此最后有；提婆达多为杀我，派遣诸刺客。

Sattamapañhe – nāḷāgirīti dhanapālako hatthī māraṇatthāya pesito. Atīte kira bodhisatto hatthigopako hutvā nibbatto hatthiṃ āruyha vicaramāno mahāpathe paccekabuddhaṃ disvā ‘‘kuto āgacchati ayaṃ muṇḍako’’ti āhatacitto khilajāto hatthinā āsādesi. So tena kammena apāyesu anekavassasahassāni dukkhaṃ anubhavitvā pacchimattabhāve buddho jāto. Devadatto ajātasatturājānaṃ sahāyaṃ katvā ‘‘tvaṃ, mahārāja, pitaraṃ ghātetvā rājā hohi, ahaṃ buddhaṃ māretvā buddho bhavissāmī’’ti saññāpetvā ekadivasaṃ rañño anuññātāya hatthisālaṃ gantvā – ‘‘sve tumhe nāḷāgiriṃ soḷasasurāghaṭe pāyetvā bhagavato piṇḍāya caraṇavelāyaṃ pesethā’’ti hatthigopake āṇāpesi. Sakalanagaraṃ mahākolāhalaṃ ahosi, ‘‘buddhanāgena hatthināgassa yuddhaṃ passissāmā’’ti ubhato rājavīthiyaṃ mañcātimañcaṃ bandhitvā pātova sannipatiṃsu. Bhagavāpi katasarīrapaṭijaggano bhikkhusaṅghaparivuto rājagahaṃ piṇḍāya pāvisi. Tasmiṃ khaṇe vuttaniyāmeneva nāḷāgiriṃ vissajjesuṃ. So vīthicaccarādayo vidhamento āgacchati. Tadā ekā itthī dārakaṃ gahetvā vīthito vīthiṃ gacchati, hatthī taṃ itthiṃ disvā anubandhi. Bhagavā ‘‘nāḷāgiri, na taṃ hanatthāya pesito, idhāgacchāhī’’ti āha. So taṃ saddaṃ sutvā bhagavantābhimukho dhāvi. Bhagavā aparimāṇesu cakkavāḷesu anantasattesu pharaṇārahaṃ mettaṃ ekasmiṃyeva nāḷāgirimhi phari. So bhagavato mettāya phuṭo [Pg.138] nibbhayo hutvā bhagavato pādamūle nipati. Bhagavā tassa matthake hatthaṃ ṭhapesi. Tadā devabrahmādayo acchariyabbhutajātacittā pupphaparāgādīhi pūjesuṃ. Sakalanagare jaṇṇukamattā dhanarāsayo ahesuṃ. Rājā ‘‘pacchimadvāre dhanāni nagaravāsīnaṃ hontu, puratthimadvāre dhanāni rājabhaṇḍāgāre hontū’’ti bheriṃ carāpesi. Sabbe tathā kariṃsu. Tadā nāḷāgiri dhanapālo nāma ahosi. Bhagavā veḷuvanārāmaṃ agamāsi. Tena vuttaṃ –

第七问——关于为行杀害而放出的那拉吉利（Nāḷāgiri）象，亦名护财（Dhanapāla）。据说，于过去世，菩萨曾生为象夫，骑象巡游于大道时，见一辟支佛，心生不悦，忖道：“此剃头者从何而来？”，遂起恶念，驱象攻击。因斯恶业，彼于诸恶趣中受苦数千载，于最后生，得成佛果。提婆达多与阿闍世（Ajātasattu）王结为盟友，说服他道：“大王，汝可弑父为王，我则杀佛而自成为佛。”一日，提婆达多得国王许可，前往象厩，对象夫下令：“明日，汝等以十六瓮烈酒灌醉那拉吉利，于世尊入城行乞时放出。”全城骚动，众人言：“我等将观佛龙与象王之战。”遂于王道两侧，搭建层层看台，清晨即已聚集。世尊亦整肃其身，由比丘僧众围绕，进入王舍城（Rājagaha）乞食。其时，彼等果如所谋，放出那拉吉利。彼象毁坏街道房舍，狂奔而来。当时，有一妇人抱子从一街穿行至另一街，大象见之，即起追赶。世尊言：“那拉吉利，彼等非为害她而遣你来，到此来！”象闻其声，即转向世尊奔去。世尊将能遍满无量世界、无量众生之慈心，仅专注于那拉吉利一象而遍照之。彼为世尊慈心所触，无有怖畏，俯伏于世尊足下。世尊伸手置于其顶上。其时，天神、梵天等心生稀有、未曾有想，以花粉等作供养。全城财宝堆积及膝。国王命人击鼓宣告：“西门之财宝，归于城民；东门之财宝，归入王库。”众人皆从其命。自此，那拉吉利得名护财。世尊前往竹林（Veḷuvana）园。是故说——

‘‘Hatthāroho pure āsiṃ, paccekamunimuttamaṃ;

Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ.

我昔为象师，见最上辟支佛；彼为乞食而游行，我以象攻击之。

‘‘Tena kammavipākena, bhanto nāḷāgirī gajo;

Giribbaje puravare, dāruṇo samupāgamī’’ti. (apa. thera 1.39.82-83);

以此业报故，狂象那拉吉利(Nāḷāgiri)；于最胜之城王舍城(Giribbaja)，凶猛地前来。

Aṭṭhamapañhe – satthacchedoti satthena gaṇḍaphālanaṃ kuṭhārāya satthena chedo. Atīte kira bodhisatto paccantadese rājā ahosi. So dujjanasaṃsaggavasena paccantadese vāsavasena ca dhutto sāhasiko ekadivasaṃ khaggahattho pattikova nagare vicaranto nirāparādhe jane khaggena phālento agamāsi. So tena pāpakammavipākena bahūni vassasahassāni niraye paccitvā tiracchānādīsu dukkhamanubhavitvā pakkāvasesena pacchimattabhāve buddhabhūtopi heṭṭhā vuttanayena devadattena khittapāsāṇasakkhalikapahārena uṭṭhitagaṇḍo ahosi. Jīvako mettacittena taṃ gaṇḍaṃ phālesi. Vericittassa devadattassa ruhiruppādakammaṃ anantarikaṃ ahosi, mettacittassa jīvakassa gaṇḍaphālanaṃ puññameva ahosi. Tena vuttaṃ –

第八问：关于以刃器切割之业。此谓以刃器劈开肿块。过去，菩萨曾为边地之王。他因与恶人交往，又居住在边地，而变得放荡暴戾。一日，他手持利剑，步行于城中，无故以剑劈砍无辜之人。以此恶业之果报，他于地狱中受苦数千年，后又于畜生等（恶趣）中备受痛苦。以其业报之残余，于最后一世，虽已成佛，亦如前述，为提婆达多(Devadatta)所投掷之石块碎片击伤而生起肿块。耆婆(Jīvaka)以慈心切开此肿块。怀有嗔恨心的提婆达多，其令（佛陀）出血之行为乃是无间业；而怀有慈心的耆婆，其切开肿块之行为则纯粹是福德。是故说：

‘‘Rājāhaṃ pattiko āsiṃ, sattiyā purise haniṃ;

Tena kammavipākena, niraye paccisaṃ bhusaṃ.

我昔为国王，徒步以刃杀人；以此业报故，于地狱中受剧苦。

‘‘Kammuno tassa sesena, idāni sakalaṃ mama;

Pāde chaviṃ pakappesi, na hi kammaṃ vinassatī’’ti. (apa. thera 1.39.84-85);

以彼恶业之残余，如今于我足之上，皮肤亦为刃所割；业实永不坏亡。

Navame pañhe – ‘‘sīsadukkhanti sīsābādho sīsavedanā. Atīte kira bodhisatto kevaṭṭagāme kevaṭṭo hutvā nibbatti. So ekadivasaṃ kevaṭṭapurisehi [Pg.139] saddhiṃ macchamāraṇaṭṭhānaṃ gantvā macche mārente disvā tattha somanassaṃ uppādesi, sahagatāpi tatheva somanassaṃ uppādayiṃsu. So tena akusalakammena caturāpāye dukkhamanubhavitvā imasmiṃ pacchimattabhāve tehi purisehi saddhiṃ sakyarājakule nibbattitvā kamena buddhattaṃ pattopi sayaṃ sīsābādhaṃ paccanubhosi. Te ca sakyarājāno dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.viḍaḍūbhavatthu) vuttanayena viḍaḍūbhasaṅgāme sabbe vināsaṃ pāpuṇiṃsu. Tena vuttaṃ –

第九问——“头痛”是指头部的疾病与疼痛。据说在过去世，菩萨(bodhisatto)出生在一个渔夫村(kevaṭṭagāme)，成为一名渔夫(kevaṭṭo)。有一天，他与渔夫们同去捕鱼之处，见他们杀鱼而心生欢喜，他的同伴们也同样心生欢喜。由于此不善业(akusalakammena)，他在四恶趣(caturāpāye)中体验了痛苦。在此最后生(pacchimattabhāve)，他与那些人一同生于释迦王族(sakyarājakule)，即使后来次第证得佛果，自己也感受了头痛。而那些释迦王(sakyarājāno)，正如《法句义注》(Dhammapada-aṭṭhakathā)中关于毗琉璃(Viḍūḍabha)的故事(vatthu)所说，在与毗琉璃的战争中悉数被毁灭。因此说——

‘‘Ahaṃ kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako;

Macchake ghātite disvā, janayiṃ somanassakaṃ.

我昔在渔村，曾为渔家童；见鱼遭捕杀，心生欢喜情。

‘‘Tena kammavipākena, sīsadukkhaṃ ahū mama;

Sabbe sakkā ca haññiṃsu, yadā hani viṭaṭūbho’’ti. (apa. thera 1.39.86-87);

缘于此业报，我患头痛症；释迦族尽灭，毗琉璃所害。

Dasamapañhe – yavakhādananti verañjāyaṃ yavataṇḍulakhādanaṃ. Atīte kira bodhisatto aññatarasmiṃ kule nibbatto jātivasena ca andhabālabhāvena ca phussassa bhagavato sāvake madhurannapāne sālibhojanādayo ca bhuñjamāne disvā ‘‘are muṇḍakasamaṇā, yavaṃ khādatha, mā sālibhojanaṃ bhuñjathā’’ti akkosi. So tena akusalakammavipākena anekavassasahassāni caturāpāye dukkhamanubhavitvā imasmiṃ pacchimattabhāve kamena buddhattaṃ patvā lokasaṅgahaṃ karonto gāmanigamarājadhānīsu caritvā ekasmiṃ samaye verañjabrāhmaṇagāmasamīpe sākhāviṭapasampannaṃ pucimandarukkhamūlaṃ pāpuṇi. Verañjabrāhmaṇo bhagavantaṃ upasaṅkamitvā anekapariyāyena bhagavantaṃ jinituṃ asakkonto sotāpanno hutvā ‘‘bhante, idheva vassaṃ upagantuṃ vaṭṭatī’’ti ārocesi. Bhagavā tuṇhībhāvena adhivāsesi. Atha punadivasato paṭṭhāya māro pāpimā sakalaverañjabrāhmaṇagāmavāsīnaṃ mārāvaṭṭanaṃ akāsi. Piṇḍāya paviṭṭhassa bhagavato mārāvaṭṭanavasena ekopi kaṭacchubhikkhāmattaṃ dātā nāhosi. Bhagavā tucchapattova bhikkhusaṅghaparivuto punāgañchi. Tasmiṃ evaṃ āgate tattheva nivuṭṭhā assavāṇijā taṃ divasaṃ dānaṃ datvā tato paṭṭhāya bhagavantaṃ pañcasatabhikkhuparivāraṃ nimantetvā pañcannaṃ assasatānaṃ bhattato vibhāgaṃ katvā yavaṃ koṭṭetvā bhikkhūnaṃ pattesu pakkhipiṃsu[Pg.140]. Sakalassa sahassacakkavāḷadevatā sujātāya pāyāsapacanadivase viya dibbojaṃ pakkhipiṃsu. Bhagavā paribhuñji, evaṃ temāsaṃ yavaṃ paribhuñji. Temāsaccayena mārāvaṭṭane vigate pavāraṇādivase verañjo brāhmaṇo saritvā mahāsaṃvegappatto buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā vanditvā khamāpesi. Tena vuttaṃ –

第十问——食麦：即在维兰迦(Verañjā)食麦粒。据说在过去，菩萨出生于某一家族，因其种姓及无明愚痴，见弗沙(Phussa)世尊的弟子们食用甘美的饮食与米饭等，便辱骂道：“喂，剃头沙门，你们吃麦子吧，别吃米饭了！”彼因该不善业之果报，于四恶趣中承受了数千年的痛苦。在此最后生中，他次第证得佛果，为利益世间而游化于村庄、市镇、王都。一次，他来到维兰迦婆罗门村附近一棵枝叶繁茂的苦楝树(pucimanda)下。维兰迦(Verañja)婆罗门前来拜见世尊，虽以种种方式试图折服世尊而不得，后成为入流者，禀告道：“尊者，宜于此处度过雨安居。”世尊默然应允。然自次日起，恶魔波旬令所有维兰迦婆罗门村的村民心生魔障。世尊入村乞食时，因魔障故，无一人供养哪怕一勺之食。世尊空钵而回，由比丘僧团随行。当他如是返回时，住于当地的马商们于当日行布施，并从那天起，邀请以世尊为首的五百位比丘，从其五百匹马的口粮中分出，将麦子捣碎后放入比丘们的钵中。所有千世界的诸天，犹如善生(Sujātā)供养乳糜之日，于中注入天界精华。世尊食用了，如是食麦三月。三月之后，魔障消除，于自恣日，维兰迦婆罗门忆起此事，深感震撼，向以佛陀为首的比丘僧团作大布施，顶礼并请求宽恕。是故说：

‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;

Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.

我于弗沙佛的教法中，曾讥骂其声闻：“你们吃麦子吧，不要吃好米。”

‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā’’ti. (apa. thera 1.39.88-89);

由于那业的果报，我吃了三个月的麦子；当时我应一位婆罗门之邀，在维兰迦安居。

Ekādasamapañhe – piṭṭhidukkhanti piṭṭhiābādho. Atīte kira bodhisatto gahapatikule nibbatto thāmasampanno kiñci rassadhātuko ahosi. Tena samayena eko mallayuddhayodho sakalajambudīpe gāmanigamarājadhānīsu mallayuddhe vattamāne purise pātetvā jayappatto kamena bodhisattassa vasananagaraṃ patvā tasmimpi jane pātetvā gantumāraddho. Tadā bodhisatto ‘‘mayhaṃ vasanaṭṭhāne esa jayaṃ patvā gacchatī’’ti tattha nagaramaṇḍalamāgamma appoṭetvā āgaccha mayā saddhiṃ yujjhitvā gacchāti. So hasitvā ‘‘ahaṃ mahante purise pātesiṃ, ayaṃ rassadhātuko vāmanako mama ekahatthassāpi nappahotī’’ti appoṭetvā naditvā āgacchi. Te ubhopi aññamaññaṃ hatthaṃ parāmasiṃsu, bodhisatto taṃ ukkhipitvā ākāse bhamitvā bhūmiyaṃ pātento khandhaṭṭhiṃ bhinditvā pātesi. Sakalanagaravāsino ukkuṭṭhiṃ karontā appoṭetvā vatthābharaṇādīhi bodhisattaṃ pūjesuṃ. Bodhisatto taṃ mallayodhaṃ ujuṃ sayāpetvā khandhaṭṭhiṃ ujukaṃ katvā ‘‘gaccha ito paṭṭhāya evarūpaṃ mā karosī’’ti vatvā uyyojesi. So tena kammavipākena nibbattanibbattabhave sarīrasīsādi dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddhabhūtopi piṭṭhirujādidukkhamanubhosi. Tasmā kadāci piṭṭhidukkhe uppanne sāriputtamoggallāne ‘‘ito paṭṭhāya dhammaṃ desethā’’ti vatvā sayaṃ sugatacīvaraṃ paññāpetvā sayati, kammapilotikaṃ nāma buddhamapi na muñcati. Vuttañhetaṃ –

第十一问——背痛是指背部的疾病。据说，在过去世，菩萨出生于一个居士家庭，他体格强壮，但身材有些矮小。当时，有一位格斗士，在全瞻部洲（Jambudīpa）的村庄、乡镇和都城进行格斗，击败了所有人，获得了胜利。他按次序来到了菩萨所住的城市，也击败了那里的人们，正准备离开。那时，菩萨想：“这个人竟在我的住处获胜后离开。”于是他来到城中，拍手挑战道：“过来，与我较量后再走！”那人笑着说：“我击败过许多大汉，这个矮子连我一只手都抵挡不住。”他拍着手叫嚣着走过来。他们两人互相抓住了对方的手。菩萨将他举起，在空中旋转，然后摔在地上，折断了他的背骨。全城的居民欢呼、拍手，用衣物和饰品等供养菩萨。菩萨让那位格斗士平躺下来，扶正了他的背骨，对他说：“走吧，从今以后不要再做这样的事了。”然后送他走了。由于那个业的果报，他在一次又一次的生命中，体验到身体和头部等的痛苦。在今生这最后一世，即使已成为佛陀，也感受到了背痛等的痛苦。因此，有时当背痛生起时，他会对舍利弗和目犍连说：“从今以后由你们说法。”自己则铺好僧伽梨躺下。所谓的业报，连佛陀也不能免除。正如所说：—

‘‘Nibbuddhe [Pg.141] vattamānamhi, mallaputtaṃ niheṭhayiṃ;

Tena kammavipākena, piṭṭhidukkhaṃ ahū mamā’’ti. (apa. thera 1.39.90);

“往昔我为格斗士时，曾挫败一力士子；以此业之果报，我今感受背痛。”

Dvādasamapañhe – atisāroti lohitapakkhandikāvirecanaṃ. Atīte kira bodhisatto gahapatikule nibbatto vejjakammena jīvikaṃ kappesi. So ekaṃ seṭṭhiputtaṃ rogena vicchitaṃ tikicchanto bhesajjaṃ katvā tikicchitvā tassa deyyadhammadāne pamādamāgamma aparaṃ osadhaṃ datvā vamanavirecanaṃ akāsi. Seṭṭhi bahudhanaṃ adāsi. So tena kammavipākena nibbattanibbattabhave lohitapakkhandikābādhena vicchito ahosi. Imasmimpi pacchimattabhāve parinibbānasamaye cundena kammāraputtena pacitasūkaramaddavassa sakalacakkavāḷadevatāhi pakkhittadibbojena āhārena saha bhuttakkhaṇe lohitapakkhandikāvirecanaṃ ahosi. Koṭisatasahassānaṃ hatthīnaṃ balaṃ khayamagamāsi. Bhagavā visākhapuṇṇamāyaṃ kusinārāyaṃ parinibbānatthāya gacchanto anekesu ṭhānesu nisīdanto pipāsito pānīyaṃ pivitvā mahādukkhena kusināraṃ patvā paccūsasamaye parinibbāyi. Kammapilotikaṃ evarūpaṃ lokattayasāmimpi na vijahati. Tena vuttaṃ –

第十二问——痢疾，即血泻。据说，在过去世，菩萨出生于一居士家，以行医为生。他为一长者子治病，治愈后，因其拖延应付的诊费，菩萨便给了他另一副药，令其上吐下泻。那位长者（因此）付了许多钱。由于此业之果报，他在每一生中，都为血泻病所困。在此最后一生，临近般涅槃时，在食用了铁匠之子纯陀(Cunda)所供养，并经所有轮围世界诸天注入天界精华的“猪肉软食”(sūkaramaddava)后，他得了血泻。相当于一万亿头大象的力量都耗尽了。世尊在毘舍佉(Visākha)月圆之日，为于古西那罗(Kusinārā)般涅槃而前行，途中在多处坐下休息，因口渴而饮水，以极大痛苦抵达古西那罗，于黎明时分般涅槃。业报的纠缠，连三界之主亦不舍离。因此说：—

‘‘Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ;

Tena kammavipākena, hoti pakkhandikā mamāti.

“我昔为医者，令富商子泻下；以此业报故，我患血痢疾。”

‘‘Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato;

Sabbābhiññābalappatto, anotatte mahāsare’’ti. (apa. thera 1.39.91, 96);

“如是胜者已宣说，于诸比丘僧伽前；已达一切神通力，于阿耨达大池。”

Evaṃ paṭiññātapañhānaṃ, mātikāṭhapanavasena akusalāpadānaṃ samattaṃ nāma hotīti vuttaṃ itthaṃ sudanti itthaṃ iminā pakārena heṭṭhā vuttanayena. Sudanti nipāto padapūraṇatthe āgato. Bhagavā bhāgyasampanno pūritapāramimahāsatto –

如是，通过建立纲要的方式，关于已承诺答复之诸问的《不善业譬喻》至此名为圆满。所谓“如是”(itthaṃ)，“诚然”(sudaṃ)，此中的“如是”意为“以此方式，即依下文所述之法”。“诚然”(sudaṃ)是用于补足音节的助词。世尊是具足福德者，已圆满诸波罗蜜的大有情——

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –

“具祥瑞、破诸恶，具诸德、善分法；已断三有之往来，是故名为‘世尊’。”

Evamādiguṇayutto devātidevo sakkātisakko brahmātibrahmā buddhātibuddho so mahākāruṇiko bhagavā attano buddhacariyaṃ buddhakāraṇaṃ [Pg.142] sambhāvayamāno pākaṭaṃ kurumāno buddhāpadāniyaṃ nāma buddhakāraṇapakāsakaṃ nāma dhammapariyāyaṃ dhammadesanaṃ suttaṃ abhāsittha kathesīti.

如是，具足此等功德，为天中之天、超帝释之帝释、超梵天之梵天、超诸佛之佛，彼大悲世尊，为显扬、阐明自身之佛行与成佛之因，宣说开示了名为“佛本行”(buddhāpadāniyaṃ)、名为“开示成佛之因”(buddhakāraṇapakāsakaṃ)的法门、法说，即此经。

Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya

如是，于《清净者之喜悦》《本行经》之义注中，

Buddhaapadānasaṃvaṇṇanā samattā.

佛本行之释义终。

2.Paccekabuddhaapadānavaṇṇanā

2. 独觉佛本行释义

Tato anantaraṃ apadānaṃ saṅgāyanto ‘‘paccekabuddhāpadānaṃ, āvuso ānanda, bhagavatā kattha paññatta’’nti puṭṭho ‘‘atha paccekabuddhāpadānaṃ suṇāthā’’ti āha. Tesaṃ apadānattho heṭṭhā vuttoyeva.

其后，当他接着结集《本行经》(Apadāna)时，被问道：“贤友(āvuso)阿难(Ānanda)，世尊(Bhagavā)于何处施设了《独觉佛本行》(Paccekabuddhāpadāna)？”他答道：“那么，请听《独觉佛本行》。”此等本行之义，已于前述。

83. ‘‘Suṇāthā’’ti vuttapadaṃ uppattinibbattivasena pakāsento ‘‘tathāgataṃ jetavane vasanta’’ntiādimāha. Tattha jetakumārassa nāmavasena tathāsaññite vihāre catūhi iriyāpathavihārehi dibbabrahmaariyavihārehi vā vasantaṃ viharantaṃ yathā purimakā vipassiādayo buddhā samattiṃsapāramiyo pūretvā āgatā, tathā amhākampi bhagavā āgatoti tathāgato. Taṃ tathāgataṃ jetavane vasantanti sambandho. Vedehamunīti vedeharaṭṭhe jātā vedehī, vedehiyā putto vedehiputto. Monaṃ vuccati ñāṇaṃ, tena ito gato pavattoti muni. Vedehiputto ca so muni ceti ‘‘vedehiputtamunī’’ti vattabbe ‘‘vaṇṇāgamo’’tiādinā niruttinayena i-kārassa attaṃ putta-saddassa ca lopaṃ katvā ‘‘vedehamunī’’ti vuttaṃ. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ satimantānaṃ dhitimantānaṃ gatimantānaṃ bahussutānaṃ upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) etadagge ṭhapito āyasmā ānando nataṅgo namanakāyaṅgo añjaliko hutvā ‘‘bhante, paccekabuddhā nāma kīdisā hontī’’ti apucchīti sambandho. Te paccekabuddhā kehi hetubhi kehi kāraṇehi bhavanti uppajjanti. Vīrāti bhagavantaṃ ālapati.

83. 为阐明“请听”一词的来由，（注释者）引述了“如来住于祇陀林”等句。于此，“如来”（Tathāgata）是指：正如过去毗婆尸（Vipassī）等诸佛圆满三十波罗蜜后而来，我等世尊亦如是而来。“住于祇陀林”是指住于以祇陀（Jeta）太子之名命名的精舍中，以四威仪，或以天、梵、圣住而安住。其关联即是“彼如来住于祇陀林”。“维德哈牟尼”（Vedehamuni）：生于维德哈（Vedeha）国者为维德希（Vedehī），维德希之子为韦提希子（Vedehiputta）。“牟尼”（muni）者，“默”（mona）谓之智，依此而行，故称“牟尼”。本应作“韦提希子牟尼”（Vedehiputtamuni），但依语法规则省略“子”（putta）并改变元音，故说为“维德哈牟尼”。被世尊在《增支部》中赞为“于我声闻比丘中，具念、具志、具行、多闻、侍奉第一”的具寿阿难，躬身合掌，请问道：“世尊，所谓的独觉佛是怎样的？”此乃经文之关联。那些独觉佛是因何因、何缘而有、而生起的呢？“勇者啊！”（Vīra）是（阿难）对世尊的称呼。

84-85. Tato paraṃ vissajjitākāraṃ dassento ‘‘tadāha sabbaññuvaro mahesī’’tiādimāha. Sabbaṃ atītādibhedaṃ hatthāmalakaṃ viya jānātīti [Pg.143] sabbaññū, sabbaññū ca so varo uttamo ceti sabbaññuvaro. Mahantaṃ sīlakkhandhaṃ, samādhikkhandhaṃ, paññākkhandhaṃ, vimuttikkhandhaṃ, mahantaṃ vimuttiñāṇadassanakkhandhaṃ esati gavesatīti mahesi. Ānandabhaddaṃ madhurena sarena tadā tasmiṃ pucchitakāle āha kathesīti sambandho. Bho ānanda, ye paccekabuddhā pubbabuddhesu pubbesu atītabuddhesu katādhikārā katapuññasambhārā jinasāsanesu aladdhamokkhā appattanibbānā. Te sabbe paccekabuddhā dhīrā idha imasmiṃ loke saṃvegamukhena ekapuggalaṃ padhānaṃ katvā paccekabuddhā jātāti attho. Sutikkhapaññā suṭṭhu tikkhapaññā. Vināpi buddhehi buddhānaṃ ovādānusāsanīhi rahitā api. Parittakenapi appamattakenapi ārammaṇena paccekabodhiṃ paṭiekkaṃ bodhiṃ sammāsambuddhānantaraṃ bodhiṃ anupāpuṇanti paṭivijjhanti.

84-85. 其次，为显示作答之相，（注释者）引述“尔时，一切知上首、大仙说”等句。能如掌中庵摩罗迦果般了知一切过去等差别，故为“一切知”；彼一切知者亦为最上，故为“一切知上首”。寻求广大之戒蕴、定蕴、慧蕴、解脱蕴及广大之解脱知见蕴，故为“大仙”。其关联如下：于彼时，即被提问之时，以甜美之声对贤善的阿难宣说。“贤友阿难，有类众生，曾于过去诸佛出世时立下誓愿、积集福德资粮，然于胜者之教法中未得解脱、未证涅槃。彼等一切贤智者，于此世间，以悚惧为门径，作为独一个体而精勤，生成为独觉佛。”此即其义。彼等具极敏锐之慧，纵无诸佛之教导与训诫，亦能仅凭少许所缘，证得、彻悟独觉菩提——即独自之觉悟、次于正等觉之觉悟。

86. Sabbamhi lokamhi sakalasmiṃ lokattaye mamaṃ ṭhapetvā maṃ vihāya pacekabuddhehi samova sadiso eva natthi, tesaṃ mahāmunīnaṃ paccekabuddhānaṃ imaṃ vaṇṇaṃ imaṃ guṇaṃ padesamattaṃ saṅkhepamattaṃ ahaṃ tumhākaṃ sādhu sādhukaṃ vakkhāmi kathessāmīti attho.

86. 其义为：“于一切世间，于所有三界，除我之外，实无有能与独觉佛相等或相似者。我将为汝等善说彼等大牟尼独觉佛之品德与功德，然仅为其中一部分、一纲要耳。”

87. Anācariyakā hutvā sayameva buddhānaṃ attanāva paṭividdhānaṃ isīnaṃ antare mahāisīnaṃ madhūvakhuddaṃ khuddakamadhupaṭalaṃ iva sādhūni madhurāni vākyāni udānavacanāni anuttaraṃ uttaravirahitaṃ bhesajaṃ osadhaṃ nibbānaṃ patthayantā icchantā sabbe tumhe supasannacittā suppasannamanā suṇātha manasi karothāti attho.

87. 彼等乃无师而成觉者，亲身彻证之仙人，于诸大仙人中，希求无上妙药——涅槃。汝等一切人，皆应以极清净心、极清净意，谛听彼等犹如小蜂巢之蜜般甘美之言，即感兴语，并置于心中。此即其义。

88-89. Paccekabuddhānaṃ samāgatānanti rāsibhūtānaṃ uppannānaṃ paccekabuddhānaṃ. Ariṭṭho, upariṭṭho, tagarasikhi, yasassī, sudassano, piyadassī, gandhāro, piṇḍolo, upāsabho, nitho, tatho, sutavā, bhāvitatto, sumbho, subho, methulo, aṭṭhamo, sumedho, anīgho, sudāṭho, hiṅgu, hiṅgo, dvejālino, aṭṭhako, kosalo, subāhu, upanemiso, nemiso, santacitto, sacco, tatho, virajo, paṇḍito, kālo, upakālo, vijito, jito, aṅgo, paṅgo, guttijjito, passī, jahī, upadhiṃ, dukkhamūlaṃ, aparājito, sarabhaṅgo, lomahaṃso[Pg.144], uccaṅgamāyo, asito, anāsavo, manomayo, mānacchido, bandhumā, tadādhimutto, vimalo, ketumā, kotumbaraṅgo, mātaṅgo, ariyo, accuto, accutagāmi, byāmako, sumaṅgalo, dibbilo cātiādīnaṃ paccekabuddhasatānaṃ yāni apadānāni paramparaṃ paccekaṃ byākaraṇāni yo ca ādīnavo yañca virāgavatthuṃ anallīyanakāraṇaṃ yathā ca yena kāraṇena bodhiṃ anupāpuṇiṃsu catumaggañāṇaṃ paccakkhaṃ kariṃsu. Sarāgavatthusūti suṭṭhu allīyitabbavatthūsu vatthukāmakilesakāmesu virāgasaññī virattasaññavanto rattamhi lokamhi allīyanasabhāvaloke viratacittā anallīyanamanā hitvā papañceti rāgo papañcaṃ doso papañcaṃ sabbakilesā papañcāti papañcasaṅkhāte kilese hitvā jiya phanditānīti phanditāni dvāsaṭṭhi diṭṭhigatāni jinitvā tatheva tena kāraṇena evaṃ bodhiṃ anupāpuṇiṃsu paccekabodhiñāṇaṃ paccakkhaṃ kariṃsūti attho.

88-89. “诸独觉佛聚集时”，即众多已出现的独觉佛。阿利陀（Ariṭṭha）、优波利陀（Upariṭṭha）、多伽罗尸弃（Tagarasikhi）、耶舍西（Yasassi）、善见（Sudassana）、喜见（Piyadassī）、犍陀罗（Gandhāra）、宾头卢（Piṇḍola）、优波萨婆（Upāsabha）、尼陀（Nitha）、陀陀（Tatha）、须陀婆（Sutavā）、婆维多（Bhāvitatta）、松跋（Sumbha）、须婆（Subha）、弥图罗（Methula）、阿陀摩（Aṭṭhama）、须弥陀（Sumedha）、阿尼伽（Anīgha）、须陀陀（Sudāṭha）、兴古（Hiṅgu）、兴伽（Hiṅga）、提阇林（Dvejālina）、阿陀迦（Aṭṭhaka）、憍萨罗（Kosala）、须婆呼（Subāhu）、优波尼弥沙（Upanemisa）、尼弥沙（Nemisa）、善寂心（Santacitta）、萨遮（Sacca）、陀陀（Tatha）、离尘（Viraja）、班智达（Paṇḍita）、迦罗（Kāla）、优波迦罗（Upakāla）、毗耆陀（Vijita）、耆陀（Jita）、鸯伽（Aṅga）、槃伽（Paṅga）、瞿帝耆陀（Guttijjita）、婆西（Passī）、阇希（Jahī），他舍弃了作为苦根的依著；不败者（Aparājito）、萨拉邦咖（Sarabhaṅga）、洛摩罕娑（Lomahaṃsa）、优昌伽摩耶（Uccaṅgamāya）、阿私陀（Asita）、无漏者（Anāsava）、意生（Manomaya）、摩那奇陀（Mānacchida）、盘陀摩（Bandhumā）、达陀提目多（Tadādhimutta）、无垢（Vimala）、计都摩（Ketumā）、拘屯婆兰伽（Koṭumbaraṅga）、摩登伽（Mātaṅga）、圣者（Ariya）、阿楚陀（Accuta）、阿楚陀伽弥（Accutagāmī）、毗耶摩迦（Byāmaka）、须曼伽罗（Sumaṅgala）、提毗罗（Dibbila）等数百位独觉佛的本行、他们次第的个别记说、过患、离贪之事、不执著之因，以及他们以何因缘证得菩提、现证四道智。“于贪染之物”：对于极应执著之物，即事物欲与烦恼欲，他们具足离贪之想。在贪染的世间，在本质为执著的世间，他们心已离染，意不执著。“舍离戏论”：贪是戏论，嗔是戏论，一切烦恼皆是戏论，即舍弃了名为戏论的诸烦恼。“已降伏诸骚动”：即已降伏六十二种见。如是，以彼因缘，他们证得了菩提，现证了独觉菩提之智。此即其义。

90-91. Sabbesu bhūtesu nidhāya daṇḍanti tajjanaphālanavadhabandhanaṃ nidhāya ṭhapetvā tesaṃ sabbasattānaṃ antare aññataraṃ kañci ekampi sattaṃ aviheṭhayaṃ aviheṭhayanto adukkhāpento mettena cittena ‘‘sabbe sattā sukhitā hontū’’ti mettāsahagatena cetasā hitānukampī hitena anukampanasabhāvo. Atha vā sabbesu bhūtesu nidhāya daṇḍanti sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ. Bhūtesūti bhūtā vuccanti tasā ca thāvarā ca. Yesaṃ tasiṇā taṇhā appahīnā, yesañca bhayabheravā appahīnā, te tasā. Kiṃ kāraṇā vuccanti tasā? Tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti, taṃ kāraṇā vuccanti tasā. Yesaṃ tasiṇā taṇhā pahīnā, yesañca bhayabheravā pahīnā, te thāvarā. Kiṃ kāraṇā vuccanti thāvarā? Thiranti na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṃ āpajjanti, taṃ kāraṇā vuccanti thāvarā.

90-91. “于一切有情(bhūtesu)放下棍杖”：即放下并舍弃了恐吓、打击、杀戮与束缚，在所有有情中，不伤害、不恼害、不令任何一个有情受苦，以慈心，以“愿一切有情快乐”的慈心相应之意，怜悯其福祉，以利益和怜悯为本性。或者，“于一切有情”：此中“一切”是完全、无余、无遗地总括之词。“有情”：有情被称为“动的”(tasā)与“不动的”(thāvarā)。凡渴爱(taṇhā)未断、怖畏(bhayabheravā)未除者，是为“动的”。为何称为“动的”？因其颤抖、惊怖、恐惧、害怕、陷入恐怖，是故称为“动的”。凡渴爱已断、怖畏已除者，是为“不动的”。为何称为“不动的”？因其稳固，不颤抖、不惊怖、不恐惧、不害怕、不陷入恐怖，是故称为“不动的”。

Tayo daṇḍā – kāyadaṇḍo, vacīdaṇḍo, manodaṇḍoti. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Sabbesu sakalesu bhūtesu sattesu taṃ tividhaṃ daṇḍaṃ nidhāya nidahitvā oropayitvā samoropayitvā nikkhipitvā [Pg.145] paṭippassambhetvā hiṃsanatthaṃ agahetvāti sabbesu bhūtesu nidhāya daṇḍaṃ. Aviheṭhayaṃ aññatarampi tesanti ekamekampi sattaṃ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayaṃ aviheṭhayanto aññatarampi tesaṃ. Na puttamiccheyya kuto sahāyanti nāti paṭikkhepo. Puttanti cattāro puttā atrajo putto, khettajo, dinnako, antevāsiko putto. Sahāyanti sahāyo vuccati yena saha āgamanaṃ phāsu, gamanaṃ phāsu, ṭhānaṃ phāsu, nisajjā phāsu, ālapanaṃ phāsu, sallapanaṃ phāsu, samullapanaṃ phāsu. Na puttamiccheyya kuto sahāyanti puttampi na iccheyya na sādiyeyya na pattheyya na pihayeyya nābhijappeyya, kuto mittaṃ vā sandiṭṭhaṃ vā sambhattaṃ vā sahāyaṃ vā iccheyya sādiyeyya pattheyya pihayeyya abhijappeyyāti na puttamiccheyya kuto sahāyaṃ. Eko care khaggavisāṇakappoti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.

有三杖：身杖、语杖、意杖。三种身恶行是身杖，四种语恶行是语杖，三种意恶行是意杖。于所有一切有情众生中，放下、舍置、平息此三杖，不怀伤害之念，即是“于一切众生中放下杖”。不以手、土块、棍棒、刀刃、镣铐或绳索伤害其中任何一个众生，即是不伤害他们中的任何一个。‘不应希求儿子，何况同伴？’——“不”是拒绝之义。‘儿子’，有四种儿子：亲生子、田生子、养子、弟子。‘同伴’，是说与他共来安适，共去安适，共住安适，共坐安适，共语安适，共论安适，共谈安适。‘不应希求儿子，何况同伴？’是说不应希求、不应乐于、不应期望、不应羡慕、不应贪求儿子，何况希求、乐于、期望、羡慕、贪求朋友、相识、同食者或同伴？‘应如犀角独行’，即那位独觉佛（paccekasambuddho），因出家故为“一”，因无第二者故为“一”，因断除渴爱故为“一”，因究竟离贪故为“一”，因究竟离瞋故为“一”，因究竟离痴故为“一”，因究竟无烦恼故为“一”，因行于一趣道故为“一”，因独自证悟无上独觉菩提故为“一”。

Kathaṃ so paccekasambuddho pabbajjāsaṅkhātena eko? So hi paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā, puttadārapalibodhaṃ chinditvā, ñātipalibodhaṃ, mittāmaccapalibodhaṃ, sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā nikkhamma anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā ekova carati viharati iriyati vattati pāleti yapeti yāpetīti evaṃ so paccekasambuddho pabbajjāsaṅkhātena eko.

彼独觉佛如何以出家而为独一？彼独觉佛断除一切居家之障，断除子女妻子之障，断除亲族之障、朋友僚属之障、积聚之障，剃除须发，披上袈裟，从在家出家，入于非家，达于无所有之境，独自游行、安住、行动、存续、护持、度日。如是，彼独觉佛以出家而为独一。

Kathaṃ so paccekasambuddho adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho [Pg.146] nisīdati, eko caṅkamati, eko carati viharati iriyati vattati pāleti yapeti yāpetīti evaṃ so adutiyaṭṭhena eko.

彼独觉佛如何以无伴而为独一？彼如是出家已，独自受用林野、边地之坐卧处，其处少声、少响、无人迹、离人、适于宴坐。彼独自立，独自往，独自坐，独自卧，独自入村乞食，独自返回，独自宴坐，独自经行，独自游行、安住、行动、存续、护持、度日。如是，彼以无伴而为独一。

Kathaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko? So eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṃ padahanto māraṃ sasenakaṃ namuciṃ kaṇhaṃ pamattabandhuṃ vidhametvā ca taṇhājāliniṃ visaritaṃ visattikaṃ pajahi vinodesi byantiṃ akāsi anabhāvaṃ gamesi.

彼独觉佛如何以断除渴爱而为独一？彼独一无伴，不放逸、具热忱、心已策励而住，行大精勤，摧毁了有军之魔、那牟嗤(Namuci)、黑者、放逸之亲，并舍断、遣除、终结、令其不复存在那已蔓延、执着的渴爱之网。

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

以爱为伴者，长时驰轮回；或此或他有，不能越轮回。

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105;

mahāni. 191) –

知此过患已，渴爱为苦源，无爱亦无取，比丘具念行。

Evaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko.

如是，彼独觉佛以断除渴爱而为独一。

Kathaṃ so paccekasambuddho ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko, evaṃ so paccekasambuddho ekantavītarāgoti eko.

那位独觉佛如何因究竟离贪而为一？因贪已断，究竟离贪，故为一；因嗔已断，究竟离嗔，故为一；因痴已断，究竟离痴，故为一；因诸烦恼已断，究竟无染，故为一。如是，那位独觉佛因究竟离贪而为一。

Kathaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.

那位独觉佛如何以行于唯一之道而为一？唯一之道是指四念处、四正勤、四神足、五根、五力、七觉支、八支圣道。

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384;

mahāni. 191) –

“见生尽者，为利乐而悲悯，了知此唯一道；昔依此道渡暴流，未来将渡今正渡。”

Evaṃ so ekāyanamaggaṃ gatoti eko.

如是，他以行于唯一之道而为一。

Kathaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ (mahāni. 191; cūḷani. khaggavisāṇasuttaniddesa 121). Paññā paññindriyaṃ paññābalaṃ [Pg.147] dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. So paccekasambuddho tena paccekabodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi. ‘‘Avijjāpaccayā saṅkhārā’’ti bujjhi, ‘‘saṅkhārapaccayā viññāṇa’’nti bujjhi, ‘‘viññāṇapaccayā nāmarūpa’’nti bujjhi, ‘‘nāmarūpapaccayā saḷāyatana’’nti bujjhi, ‘‘saḷāyatanapaccayā phasso’’ti bujjhi, ‘‘phassapaccayā vedanā’’ti bujjhi, ‘‘vedanāpaccayā taṇhā’’ti bujjhi, ‘‘taṇhāpaccayā upādāna’’nti bujjhi, ‘‘upādānapaccayā bhavo’’ti bujjhi, ‘‘bhavapaccayā jātī’’ti bujjhi, ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi. ‘‘Avijjānirodhā saṅkhāranirodho’’ti bujjhi, ‘‘saṅkhāranirodhā viññāṇanirodho’’ti bujjhi…pe… ‘‘bhavanirodhā jātinirodho’’ti bujjhi, ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi. ‘‘Idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminipaṭipadā’’ti bujjhi. ‘‘Ime āsavā’’ti bujjhi, ‘‘ayaṃ āsavasamudayo’’ti bujjhi…pe… ‘‘paṭipadā’’ti bujjhi, ‘‘ime dhammā abhiññeyyā’’ti bujjhi, ‘‘ime dhammā pahātabbā’’ti bujjhi, ‘‘ime dhammā sacchikātabbā’’ti bujjhi, ‘‘ime dhammā bhāvetabbā’’ti bujjhi. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti bujjhi.

那位独觉佛如何以独自现正觉悟无上独觉菩提而为一？菩提是指四道中的智慧（《大义释》191；《小义释·犀牛角经释》121）。智慧、慧根、慧力、择法觉支、审察、观、正见。那位独觉佛以其独觉菩提智觉悟：“一切行无常”，觉悟“一切行是苦”，觉悟“一切法无我”。觉悟“无明缘行”，觉悟“行缘识”，觉悟“识缘名色”，觉悟“名色缘六处”，觉悟“六处缘触”，觉悟“触缘受”，觉悟“受缘爱”，觉悟“爱缘取”，觉悟“取缘有”，觉悟“有缘生”，觉悟“生缘老死”。觉悟“无明灭则行灭”，觉悟“行灭则识灭”……乃至……觉悟“有灭则生灭”，觉悟“生灭则老死灭”。觉悟“此是苦”，觉悟“此是苦集”，觉悟“此是苦灭”，觉悟“此是导向苦灭之道”。觉悟“此等是漏”，觉悟“此是漏集”……乃至……觉悟“此是导向漏灭之道”。觉悟“此等法应被遍知”，觉悟“此等法应被断除”，觉悟“此等法应被作证”，觉悟“此等法应被修习”。他觉悟六触处的生起、灭没、乐味、过患、出离；觉悟五取蕴的生起……乃至……出离；觉悟四大种的生起、灭没、乐味、过患、出离；觉悟“凡是集法，一切皆是灭法”。

Atha vā yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigañchi phassesi sacchākāsīti, evaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.

再者，凡是应被觉知、应被随知、应被觉醒、应被遍知、应被证得、应被触达、应被作证的，所有这一切，他都以其独觉菩提智(paccekabodhiñāṇa)觉知了、随知了、觉醒了、遍知了、证得了、触达了、作证了。如此，那位独觉佛(paccekasambuddha)以独自现正觉悟无上独觉菩提(paccekasambodhi)而为“一”(eko)。

Careti aṭṭha cariyāyo (cūḷani. khaggavisāṇasuttaniddesa 121) – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. Iriyāpathacariyāti catūsu iriyāpathesu, āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu, saticariyāti catūsu satipaṭṭhānesu, samādhicariyāti catūsu jhānesu, ñāṇacariyāti catūsu ariyasaccesu, maggacariyāti catūsu ariyamaggesu, patticariyāti catūsu [Pg.148] sāmaññaphalesu, lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu, padesato paccekasambuddhesu, padesato sāvakesu.

“行”(care)，即八种行(cariyā)：威仪行(iriyāpathacariyā)、处行(āyatanacariyā)、念行(saticariyā)、定行(samādhicariyā)、智行(ñāṇacariyā)、道行(maggacariyā)、得行(patticariyā)、利世行(lokatthacariyā)。威仪行，即于四威仪中；处行，即于六内外处中；念行，即于四念处中；定行，即于四禅中；智行，即于四圣谛中；道行，即于四圣道中；得行，即于四沙门果中；利世行，即于如来、阿罗汉、正等觉者中，部分在于独觉佛中，部分在于声闻中。

Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ, saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padesato paccekasambuddhānaṃ, padesato sāvakānaṃ. Imā aṭṭha cariyāyo.

威仪行属于具足誓愿者，处行属于守护诸根门者，念行属于安住于不放逸者，定行属于致力于增上心者，智行属于具足智慧者，道行属于正修行者，得行属于已证得果者，利世行属于如来、阿罗汉、正等觉者，部分属于独觉佛，部分属于声闻。此为八种行。

Aparāpi aṭṭha cariyāyo – adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhapento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyatananti āyatanacariyāya carati. Evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati. Imā aṭṭha cariyāyo.

复有八种行：以信胜解而行，以精进策励而行，以念现起而行，以定不散乱而行，以慧了知而行，以识行辨知而行。如是修行，善法为处，故行处行；如是修行，证得殊胜，故行殊胜行。此为八种行。

Aparāpi aṭṭha cariyāyo – dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyo.

复有八种行：正见之见行，正思惟之确立行，正语之把握行，正业之发起行，正命之清净行，正精进之策励行，正念之现起行，正定之不散乱行。此为八种行。

Khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekameva hoti, adutiyaṃ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. Yathā atiloṇaṃ vuccati loṇakappo, atitittakaṃ vuccati tittakappo, atimadhuraṃ vuccati madhurakappo, atiuṇhaṃ vuccati aggikappo, atisītaṃ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti. Evameva so paccekasambuddho khaggavisāṇakappo, khaggavisāṇasadiso khaggavisāṇapaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vattati pāleti yapeti yāpetīti eko care khaggavisāṇakappo. Tenāhu paccekasambuddhā –

所谓“如犀牛角”者：犹如犀牛之角，仅一支而无双，彼独觉佛（paccekasambuddha）亦复如是，与此相似，与此等同。譬如极咸者被称为“如盐”，极苦者被称为“如苦”，极甜者被称为“如蜜”，极热者被称为“如火”，极寒者被称为“如雪”，大水聚被称为“如海”，已得大神通力之声闻被称为“如导师”。彼独觉佛亦复如是，被称为“如犀牛角”，与犀牛角相似，与犀牛角等同。他独自无双，解脱束缚，于世间正行、住、动、转、护、持、存续，故应“独行如犀牛角”。因此诸独觉佛说：

‘‘Sabbesu [Pg.149] bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo.

“于一切有情放下刀杖，不伤害其中任何一者；不应希求儿子，更何况同伴？应独行如犀牛角。”

‘‘Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno;

Eko care khaggavisāṇakappo.

因交往而生爱染，此苦由爱染而生；省察爱染所生之过患，应独行如犀牛角。

‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo.

怜悯朋友与善友，心被束缚而失义利；省察此亲密中之怖畏，应独行如犀牛角。

‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃse kaḷīrova asajjamāno, eko care khaggavisāṇakappo.

对子女妻室之顾念，犹如蔓延交错的竹丛；应如竹笋不执着，独行如犀牛角。

‘‘Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

譬如林中无缚之鹿，随心所欲觅食而去；智者省察此自在，应独行如犀牛角。

‘‘Āmantanā hoti sahāyamajjhe, vāse ca ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

在同伴之中有邀约——为住、为立、为行、为游方；省察那无人觊觎的自在，应独行如犀牛角。

‘‘Khiḍḍā ratī hoti sahāyamajjhe, puttesu pemaṃ vipulañca hoti;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo.

在同伴中有嬉戏与欢愉，对子女有深厚的爱；厌离与所爱者分离，应如犀牛角独行。

‘‘Cātuddiso [Pg.150] appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo.

遍及四方而无嗔恼，满足于任何所得；忍受诸险而无畏惧，应如犀牛角独行。

‘‘Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo.

有些出家人难以相与，住家的在家人也是如此；不牵挂他人子女，应如犀牛角独行。

‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro;

Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo.

舍弃在家者的标志，如叶已脱落的拘毗陀罗树（koviḷāra）；勇士斩断在家束缚，应如犀牛角独行。

‘‘Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

若能觅得贤明同伴，同行者、善住者、智慧者；克服一切险难，具念、欣然地与他同行。

‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.

若不能觅得贤明同伴，同行者、善住者、智慧者；如国王舍弃征服的国土，应如林中象独自而行。

‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo.

我们确实赞叹同伴的幸事；应亲近更胜或同等的同伴；若未觅得此等同伴，受用无过失之食，应如犀牛角独行。

‘‘Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

Saṅghaṭṭamānāni duve bhujasmiṃ, eko care khaggavisāṇakappo.

见工匠之子善巧打造、闪耀之黄金手镯，两者于臂上相互碰撞；应如犀牛角独行。

‘‘Evaṃ [Pg.151] dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo.

“若与第二人共住，则有言谈或争执。”预见此未来之险，应如犀牛角独行。

‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

诸欲确实多彩、甜美、悦意，以种种形态扰乱心意；见诸欲乐之过患，应如犀牛角独行。

‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

此是灾祸、痈、不幸、疾病、箭与怖畏；见诸欲乐中此等怖畏，应如犀牛角独行。

‘‘Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

Sabbānipetāni abhibbhavitvā, eko care khaggavisāṇakappo.

寒冷与炎热，饥饿与口渴，风、日晒、虻与爬虫；克服所有这一切，应如犀牛角独行。

‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ viharaṃ araññe, eko care khaggavisāṇakappo.

如一头肩身长成、莲花般高贵之巨象，避开象群，随心所欲地在林中安住；应如犀牛角独行。

‘‘Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo.

于乐于交际者，不可能证得暂时解脱；听闻日亲（Ādiccabandhu）之言，应如犀牛角独行。

‘‘Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo.

超越诸见之纠结，达到确定，获得道；“我已生起智慧，不为他人所引导。”应如犀牛角独行。

‘‘Nillolupo [Pg.152] nikkuho nippipāso, nimmakkha niddhantakasāvamoho;

Nirāsayo sabbaloke bhavitvā, eko care khaggavisāṇakappo.

无贪婪，无欺诈，无渴求，无虚伪，已吹散垢秽与愚痴；于一切世间无所期望，应如犀牛角独行。

‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

应远离恶友——那不见义、立于邪道者；自己不应亲近那沉溺、放逸之人，应如犀牛角独行。

‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.

应亲近博学、持法、高贵、具辩才之友；了知诸义，断除疑惑，应如犀牛角独行。

‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo.

于世间之嬉戏、欢愉与欲乐，不加妆点，无所期求；远离饰好，言说真理，应如犀牛角独行。

‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.

舍弃子女、妻子、父亲、母亲、财富、谷物与亲属，以及所有相应的欲乐，应如犀牛角独行。

‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamevettha bhiyyo;

Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo.

此是执著，此中乐少，味寡而苦多；此是痈。智者如是知，应如犀牛角独行。

‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī,Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.

粉碎诸结，如水中游鱼破网；如火不返已燃处，应如犀牛角独行。

‘‘Okkhittacakkhū [Pg.153] na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo.

垂目而不躁动双足，守护诸根，善护其心；无有流漏，不被燃烧，应如犀牛角独行。

‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichatto;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.

舍弃在家者之相，如珊瑚树(pārichatta)叶已脱落；身着袈裟而出家，应如犀牛角独行。

‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo.

不贪著于诸味，无有贪婪，不蓄养他人，行次第乞食；于家家户户心无系缚，应如犀牛角独行。

‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chejja sinehadosaṃ, eko care khaggavisāṇakappo.

舍弃心之五盖，遣除一切随烦恼；无所依止，断除爱与恨，应如犀牛角独行。

‘‘Vipiṭṭhikatvāna sukhañca dukkhaṃ, pubbeva somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.

背弃乐与苦，以及过往的喜与忧；获得清净、寂止的舍心，应如犀牛角独行。

‘‘Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.

为达究竟义而发起精进，心不退缩，行不懈怠；坚毅精进，具足毅力与力量，应如犀牛角独行。

‘‘Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo.

不舍离独住与禅那，于诸法中恒常随法行；思惟诸有中的过患，应如犀牛角独行。

‘‘Taṇhakkhayaṃ [Pg.154] patthayamappamatto, aneḷamūgo sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.

不放逸地希求渴爱之灭尽，不痴不哑，多闻具念；了知正法，已得决定而精勤，应如犀牛角独行。

‘‘Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo.

如狮子不惊于声，如风不著于网，如莲花不染于水，应如犀牛角独行。

‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.

如具牙力之狮，强力降伏群兽，为兽王而行；当受用边远之坐卧处，应如犀角独行。

‘‘Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.

于适时修习慈、舍、悲、解脱与喜，不与一切世间相逆，应如犀角独行。

‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.

舍离贪与嗔与痴，并破除诸结；于生命之灭尽无所畏，应如犀角独行。

‘‘Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attatthapaññā asucīmanussā, eko care khaggavisāṇakappo’’ti.

交往与亲近，皆为有所图，如今无私之友，实为难得。世人皆为己利而智，且心不净，应如犀角独行。

Tattha sabbesu bhūtesūti khaggavisāṇapaccekabuddhāpadānasuttaṃ. Kā uppatti? Sabbasuttānaṃ catubbidhā uppatti – attajjhāsayato, parajjhāsayato, aṭṭhuppattito, pucchāvasitoti. Tattha khaggavisāṇasuttassa avisesena pucchāvasito uppatti. Visesena pana yasmā ettha kāci gāthā tena [Pg.155] tena paccekabuddhena puṭṭhena vuttā, kāci apuṭṭhena attanā adhigatamagganayānurūpaṃ udānaṃyeva udānentena, tasmā kāyaci gāthāya pucchāvasito, kāyaci attajjhāsayato uppatti. Tattha yā ayaṃ avisesena pucchāvasito uppatti, sā ādito pabhuti evaṃ veditabbā –

于此，[以“于一切众生中”(sabbesu bhūtesu)开头的]是《犀角独觉佛所行《本行》》(Khaggavisāṇapaccekabuddhāpadānasutta)。其缘起为何？一切经的缘起有四种：由自说意乐、由他说意乐、由事件发生、由随问而说。其中，《犀角经》(Khaggavisāṇasutta)的缘起，概言之，是随问而说。具体而言，此经中有些偈颂是某位独觉佛(paccekabuddha)被提问时所说，有些则是未被提问时，随顺于自己所证悟的道，而自说感兴语(udāna)。因此，有些偈颂的缘起是随问而说，有些是自说意乐。其中，那概言之是随问而说的缘起，应当从头开始这样了知——

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Atha kho āyasmato ānandassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘buddhānaṃ patthanā ca abhinīhāro ca dissati, tathā sāvakānaṃ, paccekabuddhānaṃ na dissati, yaṃnūnāhaṃ bhagavantaṃ upasaṅkamitvā puccheyya’’nti? So paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā yathākkamena etamatthaṃ pucchi. Athassa bhagavā pubbayogāvacarasuttaṃ abhāsi –

一时，世尊住于舍卫城(Sāvatthī)。尔时，具寿阿难于静处独坐，心生此念：“诸佛之祈愿(patthanā)与誓愿(abhinīhāra)可见，诸声闻(sāvaka)亦然，而独觉佛之祈愿与誓愿则不见。我何不往诣世尊，请问此事？”于是，他从独坐而起，往诣世尊，依序请问此事。世尊便为他宣说了《过去修行者经》(Pubbayogāvacarasutta)。

‘‘Pañcime, ānanda, ānisaṃsā pubbayogāvacare diṭṭheva dhamme paṭikacceva aññaṃ ārādheti. No ce diṭṭheva dhamme paṭikacceva aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. Atha devaputto samāno aññaṃ ārādheti. Atha buddhānaṃ sammukhībhāve khippābhiñño hoti. Atha pacchime kāle paccekasambuddho hotī’’ti.

阿难，先前修行的行者有此五种利益：他在现法中即能证得究竟智(aññā)。若不能在现法中证得究竟智，则在临终时证得究竟智。若那时亦不能，则身为天子时证得究竟智。若那时亦不能，则在值遇诸佛时能速通达。若那时亦不能，则在最后时成为独觉佛。

Evaṃ vatvā puna āha –

如是说后，又说：—

‘‘Paccekasambuddhā nāma, ānanda, abhinīhārasampannā pubbayogāvacarā honti, tasmā paccekabuddhabuddhasāvakānaṃ sabbesaṃ patthanā ca abhinīhāro ca icchitabbo’’ti.

阿难，所谓的独觉佛，是具足发愿、有过去修行的行者。因此，对于一切的独觉佛、佛陀与声闻弟子，都应希求其愿求与发愿。

So āha – ‘‘buddhānaṃ, bhante, patthanā kīva ciraṃ vaṭṭatī’’ti. Buddhānaṃ, ānanda, heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasa asaṅkhyeyyāni kappasatasahassañca. Ete ca bhedā paññādhikasaddhādhikavīriyādhikānaṃ vasena ñātabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti, saddhā tikkhā. Vīriyādhikānaṃ saddhā paññā mandā hoti, vīriyaṃ tikkhanti. Appatvā pana cattāri asaṅkhyeyyāni kappasatasahassañca divase divase vessantaradānasadisaṃ dānaṃ dentopi tadanurūpe sīlādipāramidhamme ācinantopi antarā [Pg.156] buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Yathā nāma timāsacatumāsapañcamāsaccayena nipphajjanakaṃ sassaṃ taṃ taṃ kālaṃ appatvā divase divase satakkhattuṃ sahassakkhattuṃ keḷāyantopi udakena siñcantopi antarā pakkhena vā māsena vā nipphādessatīti netaṃ ṭhānaṃ vijjati. Kasmā? Sassaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Evamevaṃ appatvā cattāri asaṅkhyeyyāni kappasatasahassañca antarā buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Tasmā yathāvuttameva kālaṃ pāramipūraṇaṃ kātabbaṃ ñāṇaparipākatthāya. Ettakenāpi ca kālena buddhattaṃ patthayato abhinīhārakaraṇe aṭṭha sampattiyo icchitabbā. Ayañhi –

他问道：“尊者，诸佛的发愿须持续多久？”“阿难，诸佛的发愿，以下限而言，是四阿僧祇与十万劫；以中限而言，是八阿僧祇与十万劫；以上限而言，是十六阿僧祇与十万劫。这些差别应依慧增上者、信增上者、精进增上者而了知。因为慧增上者信弱而慧利；信增上者慧中而信利；精进增上者信与慧皆弱而精进勇猛。若未满四阿僧祇与十万劫，即使日日行如韦桑达拉（Vessantara）所行之布施，积累相应的戒等波罗蜜法，也不可能于中途成佛。这是为什么？因为其智慧尚未受胎，尚未增长，尚未成熟。譬如需要三、四、五个月方能成熟的谷物，若未到其时，即使日日照看百次千次，以水浇灌，也不可能在半月或一月内令其成熟。这是为什么？因为谷物尚未受胎，尚未增长，尚未成熟。同样地，若未满四阿僧祇与十万劫，也不可能于中途成佛。因此，为令智慧成熟，必须在如前所述的时间内圆满诸波罗蜜。纵使如此，欲求佛果者在立下大愿时，也须具足八种成就。此即——”

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhati’’. (bu. vaṃ. 2.59);

生而为人，具足男性，宿因具足，得见导师；出家，成就功德，行增上业，志愿强烈；八法和合，宏愿得成。

Abhinīhāroti mūlapaṇidhānassetaṃ adhivacanaṃ. Tattha manussattanti manussajāti. Aññatra hi manussajātiyā avasesajātīsu devajātiyampi ṭhitassa paṇidhi na ijjhati, tattha ṭhitena pana buddhattaṃ patthayantena dānādīni puññakammāni katvā manussattaṃyeva patthetabbaṃ, tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Liṅgasampattīti purisabhāvo. Mātugāmanapuṃsakaubhatobyañjanakānañhi manussajātiyaṃ ṭhitānampi paṇidhi na ijjhati. Tattha ṭhitena pana buddhattaṃ patthentena dānādīni puññakammāni katvā purisabhāvoyeva patthetabbo, tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Hetūti arahattassa upanissayasampatti. Yo hi tasmiṃ attabhāve vāyamanto arahattaṃ pāpuṇituṃ samattho, tassa paṇidhi samijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi dīpaṅkarapādamūle pabbajitvā tenattabhāvena arahattaṃ pāpuṇituṃ samattho ahosi. Satthāradassananti buddhānaṃ sammukhādassanaṃ. Evañhi ijjhati, no aññathā yathā sumedhapaṇḍitassa. So hi dīpaṅkaraṃ sammukhā disvā paṇidhiṃ akāsi. Pabbajjāti anagāriyabhāvo. So ca kho sāsane vā kammavādikiriyavāditāpasaparibbājakanikāye vā vaṭṭati yathā sumedhapaṇḍitassa. So hi sumedho nāma tāpaso hutvā paṇidhiṃ akāsi. Guṇasampattīti jhānādiguṇapaṭilābho[Pg.157]. Pabbajitassapi hi guṇasampannasseva ijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi pañcābhiñño ca aṭṭhasamāpattilābhī ca hutvā paṇidhesi. Adhikāroti adhikakāro, pariccāgoti attho. Jīvitādipariccāgañhi katvā paṇidahatoyeva ijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi –

“大愿”（abhinīhāra）是此根本誓愿的同义词。其中，“得人身”（manussatta）是指生于人趣。在人趣之外的其他生命形态中，即使生为天神，其誓愿亦不得成就。因此，欲求佛果者，须先行布施等福业，以求生为人，在得人身之后方可立誓，如此方能成就。“根具足”（liṅgasampatti）是指身为男性。因为即使生为人，若是女性、无性者（napuṃsaka）或双性者（ubhatobyañjanaka），其誓愿亦不得成就。因此，欲求佛果者，须先行布施等福业，以求生为男性，在得男身之后方可立誓，如此方能成就。“有因”（hetu）是指具备了证得阿罗汉果的助缘。若人于此生精勤努力，能证阿罗汉果，其誓愿方能成就；反之则不然。犹如善慧（Sumedha）贤者，他若在燃灯（Dīpaṅkara）佛足下出家，即能于此生证得阿罗汉果。“得见导师”（satthāradassana）是指亲见诸佛。如此方能成就，否则不然。犹如善慧贤者，他亲见燃灯佛后方立誓愿。“出家”（pabbajjā）是指无家的状态。这可以是在佛陀的教法中，也可以是在业论者、作论者的苦行者或游行者团体中，犹如善慧贤者。他即是以善慧苦行者的身份立下誓愿。“功德具足”（guṇasampatti）是指证得禅那等功德。即使出家，也唯有具足功德者方能成就，否则不然。犹如善慧贤者，他是在证得五神通与八等至后方立誓愿。“殊胜行”（adhikāra）是指超常的行为，意即“舍弃”（pariccāga）。唯有作出舍弃生命等行为后立誓，方能成就，否则不然。犹如善慧贤者，他——

‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;

Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti. (bu. vaṃ. 2.53);

“愿佛陀与弟子们踏过我身躯而行；莫践踏污泥，这将对我有利。”

Evaṃ attapariccāgaṃ katvā paṇidhesi. Chandatāti kattukamyatā. Sā yassa balavatī hoti, tassa ijjhati paṇidhi. Sā ca sace koci vadeyya ‘‘ko cattāri asaṅkhyeyyāni kappasatasahassañca niraye paccitvā buddhattaṃ icchatī’’ti. Taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Tathā yadi koci vadeyya ‘‘ko sakalacakkavāḷaṃ vītaccikānaṃ aṅgārānaṃ pūraṃ akkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ sattisūlehi ākiṇṇaṃ akkamanto atikkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ samatittikaṃ udakapuṇṇaṃ uttaritvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ nirantaraṃ veḷugumbasañchannaṃ maddanto atikkamitvā buddhattaṃ icchatī’’ti, taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Evarūpena ca kattukamyatāchandena samannāgato sumedhapaṇḍito paṇidhesīti.

如此舍弃自身后，他发下了誓愿。意欲（chanda）即是行作欲（kattukamyatā）。谁的此欲强大，谁的誓愿就能实现。如果有人说：“谁愿意在地狱中受四个阿僧祇又十万大劫的煎熬后，去证得佛果？”听到这话，谁能勇于说“我”，就应知道他的意欲是强大的。同样，如果有人说：“谁愿意踏过遍满整个轮围世界的无焰炭火，去证得佛果？谁愿意踏过并超越遍满整个轮围世界的矛与桩，去证得佛果？谁愿意游过遍满整个轮围世界的齐岸之水，去证得佛果？谁愿意踩碎并超越遍满整个轮围世界的无间竹林，去证得佛果？”听到这话，谁能勇于说“我”，就应知道他的意欲是强大的。具足了如此行作之欲的善慧（Sumedha）贤者发下了誓愿。

Evaṃ samiddhābhinīhāro ca bodhisatto imāni aṭṭhārasa abhabbaṭṭhānāni na upeti. So hi tato pabhuti na jaccandho hoti na jaccapadhiro, na ummattako, na eḷamugo, na pīṭhasappi, na milakkhesu uppajjati, na dāsiyā kucchimhi nibbattati, na niyatamicchādiṭṭhiko hoti, nāssa liṅgaṃ parivattati, na pañcānantariyakammāni karoti, na kuṭṭhī hoti, na tiracchānayoniyaṃ vaṭṭakato pacchimattabhāvo hatthito adhikattabhāvo hoti, na khuppipāsikanijjhāmataṇhikapetesu uppajjati, na kālakañcikāsuresu, na avīciniraye, na lokantarikesu uppajjati. Kāmāvacaresu pana na māro hoti, rūpāvacaresu na asaññībhave, na suddhāvāsesu uppajjati, na arūpabhavesu, na aññaṃ cakkavāḷaṃ saṅkamati.

菩萨如此圆满其愿，便不会遭遇这十八种不可能之处。从那时起，他：不会生而为盲，不会生而为聋，不会是疯癫者，不会是痴哑者，不会是瘫痪爬行者；不会生于边地；不会从婢女的子宫中出生；不会是定邪见者；性别不会改变；不造作五无间业；不会是麻风病者；在畜生道中，其身量不会小于鹌鹑或大于大象；不会生为饥渴所苦的饿鬼；不会生为黑甘肢咖（Kālakañcikā）阿修罗；不会生于无间地狱（Avīci）；不会生于界间地狱。在欲界，他不会成为魔罗；在色界，不会生于无想有，不会生于净居天，不会生于无色有；也不会迁移到其他轮围世界。

Yā [Pg.158] cimā ussāho ca ummaṅgo ca avatthānañca hitacariyā cāti catasso buddhabhūmiyo, tāhi samannāgato hoti. Tattha –

他具足此四种佛地：精勤、巧慧、安住与利行。其中——

‘‘Ussāho vīriyaṃ vuttaṃ, ummaṅgo paññā pavuccati;

Avatthānaṃ adhiṭṭhānaṃ, hitacariyā mettābhāvanā’’ti. –

“精勤即是精进，巧慧即是智慧；安住即是决意，利行即是慈心修习。”

Veditabbā. Ye ca ime nekkhammajjhāsayo, pavivekajjhāsayo, alobhajjhāsayo, adosajjhāsayo, amohajjhāsayo, nissaraṇajjhāsayoti cha ajjhāsayā bodhiparipākāya saṃvattanti, yehi samannāgatattā nekkhammajjhāsayā ca bodhisattā kāmesu dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavesu dosadassāvinoti vuccanti, tehi ca samannāgato hoti.

应当知道。这六种意向——出离意向、远离意向、无贪意向、无嗔意向、无痴意向、解脱意向，能有助于菩提的圆满成熟。由于具足这些意向，具足出离意向的菩萨能见到欲乐的过患，具足远离意向的菩萨能见到群居的过患，具足无贪意向的菩萨能见到贪婪的过患，具足无嗔意向的菩萨能见到嗔恨的过患，具足无痴意向的菩萨能见到愚痴的过患，具足解脱意向的菩萨能见到所有存在的过患。而他也具足这些意向。

Paccekabuddhānaṃ pana kīva ciraṃ patthanā vaṭṭatīti? Paccekabuddhānaṃ dve asaṅkhyeyyāni kappasatasahassañca, tato oraṃ na sakkā, pubbe vuttanayenevettha kāraṇaṃ veditabbaṃ. Ettakenāpi ca kālena paccekabuddhattaṃ patthayato abhinīhārakaraṇe pañca sampattiyo icchitabbā. Tesañhi –

再者，辟支佛(Paccekabuddha)的发愿需要多久呢？辟支佛需要两大阿僧祇劫及十万劫，少于此则不可能，其原因当如前说而知。并且，以如此长时发愿成为辟支佛者，在行发愿时，应希求五种圆满。对他们而言：

‘‘Manussattaṃ liṅgasampatti, vigatāsavadassanaṃ;

Adhikāro ca chandatā, ete abhinīhārakāraṇā’’.

“人身，性别圆满，得见无漏者；具足资格与意乐——此等是发愿之因。”

Tattha vigatāsavadassananti buddhapaccekabuddhabuddhasāvakānaṃ yassa kassaci dassananti attho. Sesaṃ vuttanayameva.

此处“得见无漏者”，是指得见佛陀、辟支佛或佛弟子中的任何一位。其余如前所说。

Atha ‘‘sāvakānaṃ patthanā kittakaṃ vaṭṭatī’’ti? Dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, asītimahāsāvakānaṃ kappasatasahassameva. Tathā buddhassa mātāpitūnaṃ upaṭṭhākassa puttassa cāti, tato oraṃ na sakkā, tattha kāraṇaṃ vuttanayameva. Imesaṃ pana sabbesampi adhikāro ca chandatāti dvaṅgasamannāgatoyeva abhinīhāro hoti.

那么“弟子的发愿需要多久呢？”两位上首弟子需要一个阿僧祇劫和十万劫，八十大弟子仅需十万劫。同样，佛陀的父母、侍者和儿子也是如此，少于此则不可能，其中的原因如前所述。然而，对所有这些人而言，其发愿仅由具足资格和意乐此二支构成。

Evaṃ imāya patthanāya iminā ca abhinīhārena yathāvuttappabhedaṃ kālaṃ pāramiyo pūretvā buddhā loke uppajjantā khattiyakule vā brāhmaṇakule vā uppajjanti, paccekabuddhā khattiyabrāhmaṇagahapatikulānaṃ aññatarasmiṃ, aggasāvakā [Pg.159] pana buddhā viya khattiyabrāhmaṇakulesveva. Sabbabuddhā saṃvaṭṭamāne kappe na uppajjanti, vivaṭṭamāne kappe uppajjanti, tathā paccekabuddhā. Te pana buddhānaṃ uppajjanakāle na uppajjanti. Buddhā sayañca bujjhanti, pare ca bodhenti. Paccekabuddhā sayameva bujjhanti, na pare bodhenti. Attharasameva paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti. Sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇanti. Guṇavisiṭṭhatāya buddhānaṃ heṭṭhā sāvakānaṃ upari honti, na aññe pabbājetvā ābhisamācārikaṃ sikkhāpenti, ‘‘cittasallekho kātabbo, vosānaṃ nāpajjitabba’’nti iminā uddesena uposathaṃ karonti, ajja uposathoti vacanamattena vā, uposathaṃ karontā ca gandhamādane mañjūsakarukkhamūle ratanamāḷe sannipatitvā karontīti. Evaṃ bhagavā āyasmato ānandassa paccekabuddhānaṃ sabbākāraparipūraṃ patthanañca abhinīhārañca kathetvā idāni imāya patthanāya iminā ca abhinīhārena samudāgate te te paccekabuddhe kathetuṃ ‘‘sabbesu bhūtesu nidhāya daṇḍa’’ntiādinā nayena imaṃ khaggavisāṇasuttaṃ abhāsi. Ayaṃ tāva avisesena pucchāvasito khaggavisāṇasuttassa uppatti.

如此，依此发愿和决意，在如前所述的不同时期圆满了波罗蜜后，诸佛出现于世时，会出生在刹帝利族或婆罗门族；独觉佛则会出生在刹帝利、婆罗门或居士三族中的任何一族；而上首弟子也像诸佛一样，只会出生在刹帝利或婆罗门族。所有的佛陀都不会在坏劫时出现，只会在成劫时出现，独觉佛也是如此。但是，他们不会在诸佛出现的时期出现。佛陀自己觉悟，也使他人觉悟。独觉佛自己觉悟，却不能使他人觉悟。他们只能彻知义味，而不能彻知法味。诚然，他们不能够将超世间法安立为概念来宣说，他们对法的证悟，就像哑人所做的梦，又像林中居民尝到城里菜肴的滋味。他们能达到一切神通、等至和无碍解的种种差别。因功德殊胜，他们位在诸佛之下，声闻弟子之上。他们不为他人出家，也不教导入门的行仪，只是以“应当净除其心，不应舍弃修行”为宗旨而行布萨，或仅以“今日是布萨日”之语而行布萨，或聚集在香醉山(Gandhamādana)的曼殊沙迦树(mañjūsaka-rukkha)下、宝台上行布萨。世尊这样为具寿阿难讲述了独觉佛一切圆满的发愿和决意后，现在为了讲述依此发愿和决意而来的那些独觉佛，便以“于一切有情，放下刀杖”等方式，说了这篇《犀角经》。以上是基于提问而来的《犀角经》缘起的总说。

Idāni visesena vattabbā. Tattha imissā tāva gāthāya evaṃ uppatti veditabbā – ayaṃ kira paccekabuddho paccekabodhisattabhūmiṃ ogāhanto dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā gatapaccāgatavattaṃ pūrento samaṇadhammaṃ akāsi. Etaṃ kira vattaṃ aparipūretvā paccekabodhiṃ pāpuṇanto nāma natthi. Kiṃ panetaṃ gatapaccāgatavattaṃ nāma? Haraṇapaccāharaṇanti. Taṃ yathā vibhūtaṃ hoti, tathā kathessāma.

现在应当详加说明。关于这首偈的缘起，应当这样理解：据说这位独觉佛在处于独觉菩萨地（paccekabodhisattabhūmi）的阶段，圆满了二阿僧祇劫和十万劫的波罗蜜，在迦叶世尊的教法下出家，成为一位林住者，奉行往返行（gatapaccāgatavatta），修习沙门法。据说，不圆满此行者，不能证得独觉菩提。那么，这所谓的往返行是什么呢？就是运送与运回。我们将清楚地加以叙述。

Idha ekacco bhikkhu harati na paccāharati, ekacco paccāharati na harati, ekacco neva harati na paccāharati, ekacco harati ca paccāharati ca. Tattha yo bhikkhu pageva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ āsiñcitvā pānīyaghaṭaṃ pūretvā pānīyamāḷe ṭhapetvā ācariyavattaṃ upajjhāyavattaṃ katvā dveasīti khandhakavattāni ca cuddasa mahāvattāni samādāya vattati. So sarīraparikammaṃ katvā senāsanaṃ pavisitvā yāva bhikkhācāravelā, tāva vivittāsane vītināmetvā velaṃ [Pg.160] ñatvā nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ katvā saṅghāṭiṃ khandhe karitvā pattaṃ aṃse ālaggetvā kammaṭṭhānaṃ manasi karonto cetiyaṅgaṇaṃ gantvā cetiyañca bodhiñca vanditvā gāmasamīpe cīvaraṃ pārupitvā pattaṃ ādāya gāmaṃ piṇḍāya pavisati. Evaṃ paviṭṭho ca lābhī bhikkhu puññavā upāsakehi sakkato garukato upaṭṭhākakule vā paṭikkamanasālāyaṃ vā paṭikkamitvā upāsakehi taṃ taṃ pañhaṃ pucchiyamāno tesaṃ pañhavissajjanena dhammadesanāvikkhepena ca taṃ manasikāraṃ chaḍḍetvā nikkhamati. Vihāraṃ āgatopi bhikkhūhi pañhaṃ puṭṭho katheti, dhammaṃ bhaṇati, taṃ taṃ byāpārañca āpajjati. Pacchābhattampi purimayāmampi majjhimayāmampi evaṃ bhikkhūhi saddhiṃ papañcetvā kāyaduṭṭhullābhibhūto pacchimayāmepi sayati, neva kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati ‘‘harati na paccāharatī’’ti.

于此，有一类比丘带去而不带回，有一类比丘带回而不带去，有一类比丘既不带去亦不带回，有一类比丘既带去亦带回。其中，若有比丘清晨早起，行持塔园与菩提园之义务后，为菩提树浇水，将水瓶注满置于饮水棚，行持对阿阇梨(ācariya)与戒师(upajjhāya)的义务后，受持八十二犍度学处与十四大戒而住。他盥洗清净后进入住处，乃至乞食时分，皆于静处度过。了知时分后，穿好内衣(antaravāsaka)，系好腰带，披上上衣(uttarāsaṅga)，将僧伽梨(saṅghāṭi)搭于肩上，将钵挂于肩上，心中作意于业处(kammaṭṭhāna)，前往塔园，礼拜佛塔与菩提树。然后在村庄附近披好衣，持钵为乞食而进入村庄。如是进入村庄后，这位具福、得利养的比丘，为优婆塞们所恭敬尊重。他在侍者家或休息堂中，被优婆塞们问及种种问题，因解答彼等提问与说法之扰，舍弃该作意而出。回到寺院后，亦回答比丘们的提问、与之交谈、说法，并从事种种杂务。饭后、初夜、中夜，亦如是与其他比丘们共同戏论，为身体的粗重所征服，至后夜时亦在睡眠，全不作意于业处。此即所谓“带去而不带回”者。

Yo pana byādhibahulo hoti, bhuttāhāro paccūsasamaye na sammā pariṇamati. Pageva vuṭṭhāya yathāvuttaṃ vattaṃ kātuṃ na sakkoti kammaṭṭhānaṃ vā manasi kātuṃ, aññadatthu yāguṃ vā khajjakaṃ vā bhesajjaṃ vā bhattaṃ vā patthayamāno kālasseva pattacīvaramādāya gāmaṃ pavisati. Tattha yāguṃ vā khajjakaṃ vā bhesajjaṃ vā bhattaṃ vā laddhā pattaṃ nīharitvā bhattakiccaṃ niṭṭhāpetvā paññattāsane nisinno kammaṭṭhānaṃ manasi karitvā visesaṃ patvā vā apatvā vā vihāraṃ āgantvā teneva manasikārena viharati. Ayaṃ vuccati ‘‘paccāharati na haratī’’ti. Edisā hi bhikkhū yāguṃ pivitvā vipassanaṃ vaḍḍhetvā buddhasāsane arahattaṃ pattā gaṇanapathaṃ vītivattā, sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāyaṃ taṃ āsanaṃ natthi, yattha bhikkhū nisinnā yāguṃ pivitvā arahattaṃ appattā.

又，若有比丘多病，食后至清晨仍不能很好地消化，因此无法早起履行前述的义务，或作意于业处，而只是希求粥、硬食、药品或饭食，便一早拿着衣钵进入村庄。他在那里得到粥、硬食、药品或饭食后，办好食事，在铺设好的座位上坐下，作意于业处，无论有无证得特别的境界，都返回寺院，并以同样的作意安住。这被称为“只带回而不带去”。诚然，像这样的比丘，喝了粥，增长了观（vipassanā），在佛陀的教法中证得阿罗汉果，其数量多到无法计算。就在狮子岛（Sīhaḷadīpa），于各个村庄的坐席堂中，没有一个座位是比丘曾坐在那里喝粥而未证得阿罗汉果的。

Yo pana pamādavihārī hoti nikkhittadhuro, sabbavattāni bhinditvā pañcavidhacetokhilavinibandhanabaddhacitto viharanto kammaṭṭhānamanasikāramananuyutto gāmaṃ piṇḍāya pavisitvā gihīhi saddhiṃ kathāpapañcena papañcito tucchakova nikkhamati. Ayaṃ vuccati ‘‘neva harati na paccāharatī’’ti.

又，若有比丘住于放逸，卸下重担，毁坏一切义务，心为五种心之荒芜（cetokhila）与束缚所系缚而住，不致力于作意业处，他进入村庄托钵，与在家人进行无益的戏论而耽搁，然后空无所得地离开。这被称为“既不带去也不带回”。

Yo pana pageva vuṭṭhāya purimanayeneva sabbavattāni paripūretvā yāva bhikkhācāravelā, tāva pallaṅkaṃ ābhujitvā kammaṭṭhānaṃ manasi karoti. Kammaṭṭhānaṃ nāma duvidhaṃ – sabbatthakañca pārihāriyañca. Tattha sabbatthakaṃ nāma mettā ca maraṇānussati ca. Tañhi sabbattha atthayitabbaṃ icchitabbanti ‘‘sabbatthaka’’nti vuccati. Mettā nāma āvāsādīsu sabbattha icchitabbā. Āvāsesu [Pg.161] hi mettāvihārī bhikkhu sabrahmacārīnaṃ piyo hoti manāpo, tena phāsu asaṅghaṭṭho viharati. Devatāsu mettāvihārī devatāhi rakkhitagopito sukhaṃ viharati. Rājarājamahāmattādīsu mettāvihārī tehi mamāyito sukhaṃ viharati. Gāmanigamādīsu mettāvihārī sabbattha bhikkhācariyādīsu manussehi sakkato garukato sukhaṃ viharati. Maraṇānussatibhāvanāya jīvitanikantiṃ pahāya appamatto viharati.

若有比丘清晨即起，如前法圆满一切行持，于乞食时间到来之前，结跏趺坐，作意业处。业处有两种：遍一切处与随护业处。其中，遍一切处是指慈心和死随念。因为它应在一切处所被希求，所以称为“遍一切处”。慈心应在住处等一切处所被希求。在住处中，住于慈心的比丘为同梵行者所喜爱与悦纳，得以安乐无碍地居住。对诸天住于慈心者，为诸天所守护与卫护，得以安乐地居住。对国王、大臣等住于慈心者，为彼等所珍爱，得以安乐地居住。对村落、城镇等住于慈心者，在一切乞食等事上为人们所恭敬与尊重，得以安乐地居住。通过修习死随念，舍弃对生命的贪爱，不放逸地居住。

Yaṃ pana sadā pariharitabbaṃ cariyānukūlena gahitaṃ. Taṃ dasāsubhakasiṇānussatīsu aññataraṃ, catudhātuvavatthānameva vā, taṃ sadā pariharitabbato rakkhitabbato bhāvetabbato ca ‘‘pārihāriya’’nti vuccati, mūlakammaṭṭhānantipi tadeva. Atthakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti – ‘‘āvuso, tumhe na iṇaṭṭā na bhayaṭṭā na jīvikāpakatā pabbajitā, dukkhā muccitukāmā panettha pabbajitā. Tasmā gamane uppannakilese gamaneyeva niggaṇhatha, ṭhāne, nisajjāya, sayane uppannakilese sayaneyeva niggaṇhathā’’ti.

又，那应当恒常修持且随顺根性而受持的业处，即是十不净、十遍处、十随念中的任何一种，或是四界差别。此业处因其应被恒常修持、守护、培育，故称“随护业处”(pārihāriya)，此亦即是根本业处。诚然，为求义利的良家子(kulaputta)们于此教法中出家，或十人、二十人、三十人、四十人、五十人乃至百人共同居住，他们制定规约而住：‘贤友(āvuso)们，你们并非因负债、因恐惧、为谋生而出家，而是为欲解脱于苦，于此而出家。因此，行走时生起的烦恼，当于行走时降伏；站立、安坐与躺卧时生起的烦恼，亦当于彼时降伏。’

Te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhaaḍḍhagāvutagāvutantaresu pāsāṇā honti, tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. Sace kassaci gamane kileso uppajjati, so tattheva naṃ niggaṇhāti. Tathā asakkonto tiṭṭhati, athassa pacchato āgacchantopi tiṭṭhati. So ‘‘ayaṃ bhikkhu tuyhaṃ uppannaṃ vitakkaṃ jānāti, ananucchavikaṃ te eta’’nti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati. Tathā asakkonto nisīdati. Athassa pacchato āgacchantopi nisīdatīti. Soyeva nayo ariyabhūmiṃ okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati, na kammaṭṭhānavippayuttena cittena pādaṃ uddharati. Uddharati ce, paṭinivattitvā purimapadeseyeva tiṭṭhati. Ālindakavāsī mahāphussadevatthero viya.

彼等比丘如是制定规约后，在乞食途中，每隔半乌萨巴（aḍḍhausabha）、一乌萨巴（usabha）、半伽浮多（aḍḍhagāvuta）或一伽浮多（gāvuta）的距离，便有岩石，他们便以那表象作意业处而行。若有人在行走时生起烦恼，就在那里加以制伏。若不能制伏就停下来，后面来的人也会停下来。他心想：“这位比丘知道你生起的杂念，这对你是不合适的”，于是自我谴责，增长观（vipassanā），就在那里证入圣地。若不能制伏而坐下，后面来的人也会坐下。同样地，即使不能证入圣地，也要先镇伏烦恼，作意业处而行，不以脱离业处之心举步。若已举步，则转身回到原处站立。就像住在阿林达卡（Ālindaka）的大普萨迭瓦（Mahāphussadeva）长老那样。

So kira ekūnavīsativassāni gatapaccāgatavattaṃ pūrento evaṃ vihāsi. Manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni karontā ca theraṃ tathā gacchantaṃ disvā ‘‘ayaṃ thero punappunaṃ nivattitvā [Pg.162] gacchati, kiṃ nu kho maggamūḷho, udāhu kiñci pamuṭṭho’’ti samullapanti. So taṃ anādiyitvā kammaṭṭhānayuttena citteneva samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. Arahattapattadivaseyevassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi, cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ āgamiṃsu. Tañca obhāsaṃ disvā vanavāsī mahātissatthero taṃ dutiyadivase pucchi – ‘‘rattibhāge āyasmato santike obhāso ahosi, kiṃ so’’ti? Thero vikkhepaṃ karonto ‘‘obhāso nāma dīpobhāsopi hoti maṇiobhāsopī’’ti evamādimāha. So ‘‘paṭicchādetha tumhe’’ti nibaddho ‘‘āmā’’ti paṭijānitvā ārocesi.

据说他圆满了十九年的往返行持，如是安住。人们在中途路上耕作、播种、碾压、劳作时，看见长老如是行走，便议论道：“这位长老总是折返而行，是迷路了，还是遗忘了什么？”但他不以为意，以系念业处之心践行沙门之法，二十年内证得阿罗汉。在证得阿罗汉的当天，住于他经行处尽头的天神以手指点亮灯，站在那里；四大天王、帝释天、梵天娑婆主也都前来侍奉。林居的大帝萨(mahātissa)长老见到那光明，第二天便问：“具寿(āyasmā)昨夜身边有光明，那是什么？”长老推诿道：“所谓光明，或是灯光，或是宝珠光”如此等等。当对方坚持说“您在隐瞒”时，他只得承认“是的”，并如实告知。

Kāḷavallimaṇḍapavāsī mahānāgatthero viya ca. Sopi kira gatapaccāgatavattaṃ pūrento ‘‘paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjessāmī’’ti satta vassāni ṭhānacaṅkamameva adhiṭṭhāsi, puna soḷasa vassāni gatapaccāgatavattaṃ pūretvā arahattaṃ pāpuṇi. Evaṃ kammaṭṭhānamanuyuttacitteneva pādaṃ uddharanto vippayuttena cittena uddhaṭe paṭinivattanto gāmasamīpaṃ gantvā ‘‘gāvī nu kho pabbajito nu kho’’ti āsaṅkanīyappadese ṭhatvā saṅghāṭiṃ pārupitvā pattaṃ gahetvā gāmadvāraṃ patvā kacchakantarato udakaṃ gahetvā gaṇḍūsaṃ katvā gāmaṃ pavisati ‘‘bhikkhaṃ vā dātuṃ vandituṃ vā upagate manusse ‘dīghāyukā hothā’ti vacanamattenāpi mā me kammaṭṭhānavikkhepo ahosī’’ti. Sace pana naṃ ‘‘ajja, bhante, kiṃ sattamī, udāhu aṭṭhamī’’ti divasaṃ pucchanti, udakaṃ gilitvā āroceti. Sace divasapucchakā na honti, nikkhamanavelāyaṃ gāmadvāre niṭṭhubhitvāva yāti.

又如住在黑藤蔓亭（Kāḷavallimaṇḍapa）的大那伽（Mahānāga）长老。据说他也圆满往返行持，首先心想：“我首先要礼敬世尊的大精进”，便决意只作站立与经行七年；之后又圆满往返行持十六年而证得阿罗汉果。像这样，他以专注于业处之心抬脚，若心与业处脱离而举步，则退回原处。走到村庄附近，就在一处会引人疑惑“是牛还是出家人？”的地方站住，披上僧伽梨，拿起钵，到村口取水漱口后才进入村庄。他想：“对于前来布施或礼拜的人，即使只说一句‘愿你们长寿’，愿我的业处不因此而受到干扰。”如果有人问他：“尊者，今天是初七还是初八？”他会咽下口中的水后才告知。如果没有人问日期，他离开时就在村口把水吐掉后才走。

Sīhaḷadīpe kalambatitthavihāre vassūpagatā paññāsa bhikkhū viya ca. Te kira vassūpanāyikauposathadivase katikavattaṃ akaṃsu – ‘‘arahattaṃ appatvā na aññamaññaṃ ālapissāmā’’ti. Gāmañca piṇḍāya pavisantā gāmadvāre udakagaṇḍūsaṃ katvā pavisiṃsu, divase pucchite udakaṃ gilitvā ārocesuṃ, apucchite gāmadvāre niṭṭhubhitvā vihāraṃ āgamaṃsu. Tattha manussā niṭṭhubhanaṭṭhānaṃ disvā jāniṃsu – ‘‘ajja eko āgato, ajja dve’’ti. Evañca cintesuṃ – ‘‘kiṃ nu kho ete amheheva saddhiṃ na sallapanti[Pg.163], udāhu aññamaññampi, yadi aññamaññampi na sallapanti, addhā vivādajātā bhavissanti, handa nesaṃ aññamaññaṃ khamāpessāmā’’ti. Sabbe vihāraṃ agamaṃsu. Tattha paññāsāya bhikkhūsu vassaṃ upagatesu dve bhikkhū ekokāse nāddasaṃsu. Tato tesu yo cakkhumā puriso, so evamāha – ‘‘na, bho, kalahakārakānaṃ vasanokāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaparibhojanīya’’nti, te tato nivattā. Tepi bhikkhū antovasseyeva vipassanaṃ vaḍḍhetvā arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ.

又如在锡兰岛（Sīhaḷadīpa）伽蓝巴渡口（Kalambatittha）精舍安居的五十位比丘。据说，他们在入雨安居的布萨日制定了规约：“未证得阿罗汉果前，彼此不交谈。”他们进村乞食时，在村口含一口水后才进入。若有人问及日期，他们就咽下口中的水后告知；若无人询问，就在村口把水吐掉，然后返回精舍。村里的人看见吐水之处，就知道：“今天来了一位，今天来了两位。”他们心想：“这些比丘为何不与我们说话？莫非他们彼此之间也不说话？如果彼此都不说话，那一定是发生了争执。来，我们去为他们调解吧。”于是，所有人都来到了精舍。在那里，于五十位安居的比丘中，他们未曾见到有两位共处一处。其中一位有眼光的人说：“诸位，争执之人居住的地方不会是这样的。塔院和菩提树院都打扫得干干净净，扫帚都放得整整齐齐，饮用水和日用水也都准备妥当。”于是他们就回去了。那些比丘则在雨安居内增长观，证得阿罗汉果，并在大自恣日举行了清净自恣。

Evaṃ kāḷavallimaṇḍapavāsī mahānāgatthero viya kalambatitthavihāre vassūpagatā bhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ gantvā udakagaṇḍūsaṃ katvā vīthiyo sallakkhetvā yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. Tattha ca piṇḍāya caranto na turitaturito javena gacchati, javanapiṇḍapātikadhutaṅgaṃ nāma natthi, visamabhūmibhāgappattaṃ pana udakabharitasakaṭamiva niccalo hutvā gacchati. Anugharaṃ paviṭṭho ca dātukāmaṃ vā adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā patirūpe okāse nisīditvā kammaṭṭhānaṃ manasikaronto āhāre paṭikkūlasaññaṃ upaṭṭhapetvā akkhabbhañjanavaṇālepanaputtamaṃsūpamāvasena paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti neva davāya na madāya…pe… bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ vinodetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ, purimayāmaṃ pacchimayāmañca kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati ‘‘harati ca paccāharati cā’’ti. Evametaṃ haraṇapaccāharaṇaṃ gatapaccāgatavattanti vuccati.

如同住在黑藤蔓亭(Kāḷavallimaṇḍapa)的大那伽长老(Mahānāgatthera)，以及在伽蓝巴渡口(Kalambatittha)精舍安居的比丘们一样，以与业处相应的心举步。走到村庄附近，取水漱口后，观察街道，选择没有醉酒者、赌徒等争吵之人，也没有凶恶的象马等的街道而行。在那里托钵时，不匆忙快走——并没有所谓“速行托钵”的头陀支——当走到不平坦的路段时，则像载满水的车子一样平稳地行走。挨家挨户进入时，为了辨识人们是有意布施还是无意布施，会等待适当的时机，然后接受食物。之后在适宜之处坐下，作意于业处，对食物建立厌恶想，以如给车轴上油、如涂抹伤口、如食子肉的譬喻来省察，食用具足八支分的食物，“不为嬉戏，不为骄慢……”。食毕，用水事毕，稍作休息以消除饭后的疲劳，然后如食前时分一样，在食后时分、初夜时分和后夜时分也作意于业处。这被称为“运去与运回”。如此，这运去与运回被称为往返行持。

Etaṃ pūrento yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti. No ce paṭhamavaye pāpuṇāti, atha majjhimavaye pāpuṇāti. No ce majjhimavaye pāpuṇāti, atha maraṇasamaye pāpuṇāti. No ce maraṇasamaye pāpuṇāti, atha devaputto hutvā pāpuṇāti. No ce devaputto hutvā pāpuṇāti, atha paccekasambuddho hutvā parinibbāti. No ce paccekasambuddho hutvā parinibbāti, atha buddhānaṃ sammukhībhāve [Pg.164] khippābhiñño hoti seyyathāpi thero bāhiyo, mahāpañño vā hoti seyyathāpi thero sāriputtoti.

圆满此行者，若具足助缘，则于早年即证得阿罗汉果。若早年未证得，则于中年证得；若中年未证得，则于临终时证得；若临终时未证得，则成为天子后证得；若成为天子后未证得，则成为独觉佛而般涅槃；若未成为独觉佛而般涅槃，则于诸佛面前成为速通达者，犹如跋希亚(Bāhiya)长老，或成为大智慧者，犹如舍利弗(Sāriputta)长老。

Ayaṃ pana paccekabodhisatto kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā vīsati vassasahassāni etaṃ gatapaccāgatavattaṃ pūretvā kālaṃ katvā kāmāvacaradevaloke uppajji. Tato cavitvā bārāṇasirañño aggamahesiyā kucchimhi paṭisandhiṃ aggahesi. Kusalā itthiyo tadaheva gabbhasaṇṭhānaṃ jānanti. Sā ca tāsaṃ aññatarā, tasmā esāpi taṃ gabbhapatiṭṭhānaṃ rañño nivedesi. Dhammatā esā, yaṃ puññavante satte gabbhe uppanne mātugāmo gabbhaparihāraṃ labhati. Tasmā rājā tassā gabbhaparihāraṃ adāsi. Sā tato pabhuti nāccuṇhaṃ kiñci ajjhoharituṃ labhati, nātisītaṃ nāccambilaṃ nātiloṇaṃ nātikaṭukaṃ nātitittakaṃ. Accuṇhe hi mātarā ajjhohaṭe gabbhassa lohakumbhivāso viya hoti, atisīte lokantarikavāso viya, accambilaloṇakaṭukatittakesu bhuttesu satthena phāletvā ambilādīhi sittāni viya dārakassa aṅgāni tibbavedanāni honti. Aticaṅkamanaṭṭhānanisajjasayanatopi naṃ nivārenti ‘‘kucchigatassa sañcalanadukkhaṃ mā ahosī’’ti. Mudukattharaṇatthatāya bhūmiyā caṅkamanādīni mattāya kātuṃ labhati, vaṇṇagandhādisampannaṃ sāduṃ sappāyaṃ annapānaṃ bhuñjituṃ labhati. Pariggahetvāva naṃ caṅkamāpenti nisīdāpenti vuṭṭhāpenti.

这位独觉菩萨，曾在迦叶（Kassapa）世尊的教法中出家，成为一位林住者，在两万年间圆满了此来回行之义务，命终后投生于欲界天。从那里死后，他在波罗奈（Bārāṇasī）国王正后妃的胎中结生。有经验的女人当天就能知道胎儿的状况，而她正是其中之一，因此她也把胎儿已安住之事告知了国王。此乃常法：当有福德的众生在胎中出现时，其母亲会得到安胎的照顾。因此，国王给予她安胎的照顾。从那时起，她不得食用任何太热、太冷、太酸、太咸、太辣或太苦的东西。因为母亲若吃了太热的东西，胎儿就会感觉像住在铁锅地狱里；若吃了太冷的东西，就感觉像住在世界间地狱里；若吃了太酸、太咸、太辣、太苦的东西，孩子的肢体就会有剧烈的痛苦，如同被刀劈开再洒上酸液等物一般。他们也阻止她过度地行走、站立、安坐和躺卧，心想：“愿胎儿不会因摇动而受苦。”她可以在铺有柔软铺垫的地上适度地行走等，并得以享用色香味俱全、可口又适宜的饮食。他们搀扶着她行走，扶她坐下，扶她起来。

Sā evaṃ parihariyamānā gabbhaparipākakāle sūtigharaṃ pavisitvā paccūsasamaye puttaṃ vijāyi pakkatelamadditamanosilāpiṇḍisadisaṃ dhaññapuññalakkhaṇūpetaṃ. Tato naṃ pañcamadivase alaṅkatapaṭiyattaṃ rañño dassesuṃ, rājā tuṭṭho chasaṭṭhiyā dhātīhi upaṭṭhāpesi. So sabbasampattīhi vaḍḍhamāno nacirasseva viññutaṃ pāpuṇi. Soḷasavassuddesikaṃ naṃ rājā rajjena abhisiñci, vividhanāṭakāhi ca upaṭṭhāpesi. Abhisitto rājaputto rajjaṃ kāresi nāmena brahmadatto, sakalajambudīpe vīsatiyā nagarasahassesu. Jambudīpe kira pubbe caturāsīti nagarasatasahassāni ahesuṃ, tāni parihāyantāni saṭṭhi ahesuṃ, tato parihāyantāni cattālīsaṃ, sabbaparihāyanakāle pana vīsatisahassāni honti. Ayañca brahmadatto sabbaparihāyanakāle uppajji, tenassa [Pg.165] vīsati nagarasahassāni ahesuṃ vīsati pāsādasahassāni, vīsati hatthisahassāni, vīsati assasahassāni, vīsati rathasahassāni, vīsati pattisahassāni, vīsati itthisahassāni orodhā ca nāṭakitthiyo ca, vīsati amaccasahassāni.

她如是受护持，当胎儿成熟时，便进入产房，于黎明时分生下一子，其相貌犹如涂上熟油的雄黄块，具足福德祥瑞之相。第五日，人们将装饰妥当的婴儿呈献给国王，国王欢喜，命六十六位乳母照料他。此子在一切福裕中成长，不久即达聪慧之龄。十六岁时，国王为他举行灌顶，立其为王，并以各种舞女侍奉他。这位受灌顶的王子以梵授（Brahmadatta）之名统治国家，统辖整个瞻部洲（Jambudīpa）的两万座城市。据说，往昔瞻部洲有八万四千座城市，其后渐减至六万座，再减至四万座，到了完全衰败之时，则仅余两万座。而这位梵授正是在完全衰败之时出生，因此他拥有两万座城市、两万座宫殿、两万头大象、两万匹马、两万辆战车、两万名步兵、两万名女子（包括后宫与舞女），以及两万名大臣。

So mahārajjaṃ kārayamānoyeva kasiṇaparikammaṃ katvā pañca abhiññāyo, aṭṭha samāpattiyo ca nibbattesi. Yasmā pana abhisittaraññā nāma avassaṃ aṭṭakaraṇe nisīditabbaṃ, tasmā ekadivasaṃ pageva pātarāsaṃ bhuñjitvā vinicchayaṭṭhāne nisīdi. Tattha uccāsaddamahāsaddaṃ akaṃsu, so ‘‘ayaṃ saddo samāpattiyā upakkileso’’ti pāsādatalaṃ abhiruhitvā ‘‘samāpattiṃ appemī’’ti nisinno nāsakkhi appetuṃ rajjavikkhepena samāpatti parihīnā. Tato cintesi – ‘‘kiṃ rajjaṃ varaṃ, udāhu samaṇadhammo’’ti? Tato ‘‘rajjasukhaṃ parittaṃ anekādīnavaṃ, samaṇadhammasukhaṃ pana vipulaṃ anekānisaṃsaṃ uttamapurisehi sevitañcā’’ti ñatvā aññataraṃ amaccaṃ āṇāpesi ‘‘imaṃ rajjaṃ dhammena samena anusāsa, mā kho adhammakāraṃ kāresī’’ti sabbaṃ tassa niyyātetvā pāsādaṃ abhiruhitvā samāpattisukhena vītināmesi, na koci upasaṅkamituṃ labhati aññatra mukhadhovanadantakaṭṭhadāyakabhattanīhārakādīhi.

他治理大王国之际，修习遍处作意(kasiṇaparikammaṃ)，成就了五神通(pañca abhiññāyo)与八等至(aṭṭha samāpattiyo)。因为受灌顶之国王，必须坐于法庭处理政事，故一日，他用过早饭后，便坐于判决之处。那里传来巨大喧闹声，他心想：“此声是等至的染污。”于是登上宫殿，坐下欲入等至，却因王务散乱而无法进入，等至已退失。于是他思惟：“是王位殊胜，抑或沙门法殊胜？”继而了知：“王位之乐微小，具足众多过患；沙门法之乐广大，具足众多功德，且为贤哲所修习。”于是命令一位大臣：“汝当以正法公正治理此国，勿令行非法之事。”将一切皆交付于他后，登上宫殿，以等至之乐度日，除送洗脸水、齿木(dantakaṭṭha)与饭食者外，无人能接近他。

Tato addhamāsamatte vītikkante mahesī pucchi – ‘‘rājā uyyānagamanabaladassananāṭakādīsu katthaci na dissati, kuhiṃ gato’’ti? Tassā tamatthaṃ ārocesuṃ. Sā amaccassa pāhesi – ‘‘rajje paṭicchite ahampi paṭicchitā homi, etu mayā saddhiṃ saṃvāsaṃ kappetū’’ti. So ubho kaṇṇe thaketvā ‘‘asavanīyameta’’nti paṭikkhipi. Sā punapi dvattikkhattuṃ pesetvā anicchamānaṃ santajjāpesi ‘‘yadi na karosi, ṭhānāpi taṃ cāvemi. Jīvitāpi taṃ voropemī’’ti. So bhīto ‘‘mātugāmo nāma daḷhanicchayo, kadāci evampi kārāpeyyā’’ti. Ekadivasaṃ raho gantvā tāya saddhiṃ sirisayane saṃvāsaṃ kappesi. Sā puññavatī sukhasamphassā, so tassā samphassarāgena ratto tattha abhikkhaṇaṃ saṅkitasaṅkitova agamāsi. Anukkamena attano gharasāmiko viya nibbisaṅko pavisitumāraddho.

此后约半月过去，王后问道：“国王在游园、阅兵、看戏等处皆不见踪影，他去了何处？”人们将此事告知于她。她便派人告知大臣：“你既已接管王国，我也应被你接纳，来与我同住吧。”彼大臣双手掩耳，拒绝道：“此乃不应听闻之事！”王后又再三派人，见其仍不愿，便威胁道：“若汝不从，我将罢免汝之职位，甚至夺取汝之性命！”彼大臣心生怖畏，心想：“妇人决心坚定，或许真会如此行事。”于是某日他悄然前往，与她在宝床上同宿。那王后有福德，身触安乐，彼大臣因贪恋其触乐，自此便经常心怀畏惧地前往。渐渐地，他开始犹如自家主人般毫无顾忌地进出。

Tato [Pg.166] rājamanussā taṃ pavattiṃ rañño ārocesuṃ. Rājā na saddahati. Dutiyampi tatiyampi ārocesuṃ, tato rājā nilīno sayameva disvā sabbe amacce sannipātāpetvā ārocesi. Te ‘‘ayaṃ rājāparādhiko hatthacchedaṃ arahati, pādacchedaṃ arahatī’’ti yāva sūle uttāsanaṃ, tāva sabbakammakāraṇāni niddisiṃsu. Rājā ‘‘etassa vadhabandhanatāḷane mayhaṃ vihiṃsā uppajjeyya, jīvitā voropane pāṇātipāto bhaveyya, dhanaharaṇe adinnādānaṃ bhaveyya, alaṃ evarūpehi katehi, imaṃ mama rajjā nikkaḍḍhathā’’ti āha. Amaccā taṃ nibbisayaṃ akaṃsu. So attano dhanasārañca puttadārañca gahetvā paravisayaṃ agamāsi. Tattha rājā sutvā ‘‘kiṃ āgatosī’’ti pucchi. ‘‘Deva, icchāmi taṃ upaṭṭhātu’’nti. So taṃ sampaṭicchi. Amacco katipāhaccayena laddhavissāso taṃ rājānaṃ etadavoca – ‘‘mahārāja, amakkhikaṃ madhuṃ passāmi, taṃ khādanto natthī’’ti. Rājā ‘‘kiṃ etaṃ uppaṇḍetukāmo bhaṇatī’’ti na suṇāti. So antaraṃ labhitvā punapi suṭṭhutaraṃ vaṇṇetvā avoca. Rājā ‘‘kiṃ eta’’nti pucchi. ‘‘Bārāṇasirajjaṃ, devā’’ti. Rājā ‘‘kiṃ maṃ netvā māretukāmosī’’ti āha. So ‘‘mā, deva, evaṃ avaca, yadi na saddahasi, manusse pesehī’’ti. So manusse pesesi. Te gantvā gopuraṃ khaṇitvā rañño sayanaghare uṭṭhahiṃsu.

于是，国王的侍从将此事禀告国王。国王不信。他们第二次、第三次禀告后，国王便亲自躲藏察看，见到实情，于是召集所有大臣告知此事。大臣们说：“此人冒犯国王，应处以断手之刑、断足之刑”，乃至处以木桩刺刑，一一列举了所有刑罚。国王说：“若对他施以杀害、捆绑、鞭打，我心中会生起害念；若夺其性命，则成杀生；若夺其财物，则成不与取。罢了，不必行此等事，将此人逐出我的王国。”大臣们便将他逐出领地。他便带着自己的资财与妻儿前往他国。那里的国王听闻后，问道：“你为何而来？”他回答：“陛下，我希望能侍奉您。”国王便接纳了他。数日后，这位大臣获得信任，对国王说：“大王，我见到无蝇之蜜，却无人享用。”国王心想：“他说这话，是想挑拨离间吗？”便不听信。他找到机会，又再次极力渲染描述。国王问：“那是什么？”“陛下，是波罗奈国。”国王说：“你是想引我前去，让我被杀吗？”他说：“陛下，请勿如此说。若不信，可派人去察看。”国王于是派人前往。他们前去挖通城门楼，出现在了国王的寝宫中。

Rājā disvā ‘‘kissa āgatatthā’’ti pucchi. ‘‘Corā mayaṃ, mahārājā’’ti. Rājā tesaṃ dhanaṃ dāpetvā ‘‘mā puna evaṃ akatthā’’ti ovaditvā vissajjesi. Te āgantvā tassa rañño ārocesuṃ. So punapi dvattikkhattuṃ tatheva vīmaṃsitvā ‘‘sīlavā rājā’’ti caturaṅginiṃ senaṃ sannayhitvā sīmantare ekaṃ nagaraṃ upagamma tattha amaccassa pāhesi ‘‘nagaraṃ vā me dehi, yuddhaṃ vā’’ti. So brahmadattassa rañño tamatthaṃ ārocāpesi – ‘‘āṇāpetu, deva, ‘kiṃ yujjhāmi, udāhu nagaraṃ demī’’’ti. Rājā ‘‘na yujjhitabbaṃ, nagaraṃ datvā idhāgacchā’’ti pesesi. So tathā akāsi. Paṭirājāpi taṃ nagaraṃ gahetvā avasesanagaresupi tatheva dūtaṃ pesesi. Tepi amaccā tatheva brahmadattassa ārocetvā tena ‘‘na yujjhitabbaṃ, idhāgantabba’’nti vuttā bārāṇasiṃ āgamaṃsu.

国王见到他们，问道：“你们来此何事？”“大王，我们是盗贼。”国王赐予他们财物，告诫道：“莫要再做此事。”然后便让他们走了。他们回去后，向他们的国王禀报了此事。那位国王又如此试探了两三次，心想：“此王具戒。”于是集结四部军，来到边境的一座城市，向那里的大臣传话道：“要么将城池给我，要么与我交战。”那位大臣将此事禀报梵授王（Brahmadatta），请示道：“天王，请下令，我是该作战，还是该献出城池？”国王传令道：“不应作战，献出城池后到这里来。”那位大臣便遵令行事。敌王取得那座城池后，也同样向其余诸城派遣使者。那些大臣也同样禀报了梵授王，奉其谕示“不应作战，应到这里来”后，他们便来到了波罗奈（Bārāṇasī）。

Tato amaccā brahmadattaṃ āhaṃsu – ‘‘mahārāja, tena saha yujjhamā’’ti. Rājā ‘‘mama pāṇātipāto bhavissatī’’ti vāresi. Amaccā [Pg.167] ‘‘mayaṃ, mahārāja, taṃ jīvaggāhaṃ gahetvā idheva ānessāmā’’ti nānāupāyehi rājānaṃ saññāpetvā ‘‘ehi, mahārājā’’ti gantumāraddhā. Rājā ‘‘sace sattamāraṇappaharaṇavilumpanakammaṃ na karotha, gacchāmī’’ti bhaṇati. Amaccā ‘‘na, deva, karoma, bhayaṃ dassetvā palāpemā’’ti caturaṅginiṃ senaṃ sannayhitvā ghaṭesu dīpe pakkhipitvā rattiṃ gacchiṃsu. Paṭirājā taṃ divasaṃ bārāṇasisamīpe nagaraṃ gahetvā idāni kinti rattiṃ sannāhaṃ mocāpetvā pamatto niddaṃ okkami saddhiṃ balakāyena. Tato amaccā brahmadattarājānaṃ ādāya paṭirañño khandhāvāraṃ gantvā sabbaghaṭehi dīpe nīharāpetvā ekapajjotaṃ katvā ukkuṭṭhiṃ akaṃsu. Paṭirañño amacco mahābalakāyaṃ disvā bhīto attano rājānaṃ upasaṅkamitvā ‘‘uṭṭhehi amakkhikaṃ madhuṃ khādāhī’’ti mahāsaddaṃ akāsi. Tathā dutiyopi tatiyopi. Paṭirājā tena saddena paṭibujjhitvā bhayaṃ santāsaṃ āpajji. Ukkuṭṭhisatāni pavattiṃsu. So ‘‘paravacanaṃ saddahitvā amittahatthaṃ pattomhī’’ti sabbarattiṃ taṃ taṃ vippalapitvā dutiyadivase ‘‘dhammiko rājā, uparodhaṃ na kareyya gantvā khamāpemī’’ti cintetvā rājānaṃ upasaṅkamitvā jaṇṇukehi patiṭṭhahitvā ‘‘khama, mahārāja, mayhaṃ aparādha’’nti āha. Rājā taṃ ovaditvā ‘‘uṭṭhehi, khamāmi te’’ti āha. So raññā evaṃ vuttamatteyeva paramassāsappatto ahosi. Bārāṇasirañño samīpeyeva janapade rajjaṃ labhi. Te aññamaññaṃ sahāyakā ahesuṃ.

于是，大臣们对梵授王说：“大王，我们与他作战吧。”国王阻止他们说：“我将会有杀生之过。”大臣们说：“大王，我们将活捉他，带到这里来。”他们用各种方法说服国王后，说道：“来吧，大王。”便开始出发。国王说：“如果你们不造杀生、伤害、掠夺之业，我就去。”大臣们说：“陛下，我们不做，我们只是吓唬他们，让他们逃跑。”他们集结了四部军，把灯放进罐子里，在夜里前行。敌王那天攻占了波罗奈附近的一座城池，当时大概是在夜里解除了武装，正放逸地与军队一起睡着了。于是，大臣们带着梵授王来到敌王的营地，命人从所有的罐子中取出灯，汇成一片光明，然后大声呐喊。敌王的大臣看到大军，感到害怕，来到自己的国王面前大声喊道：“起来！吃没有苍蝇的蜜！”如此喊了第二遍、第三遍。敌王被那声音惊醒，陷入恐惧和恐慌。数百声呐喊响了起来。他整夜翻来覆去地悲叹：“因为相信了别人的话，我落入了敌人手中！”第二天，他想：“那是一位如法的国王，他不会为难人，我应该去请求他原谅。”于是他来到国王面前，跪下说道：“大王，请原谅我的过错。”国王告诫他后，说道：“起来吧，我原谅你。”他一听到国王这么说，立刻获得了极大的安慰。他在波罗奈国王附近的一个地区获得了王权。他们彼此成为了朋友。

Atha brahmadatto dvepi senā sammodamānā ekato ṭhitā disvā ‘‘mamevekassa cittānurakkhaṇāya asmiṃ mahājanakāye khuddakamakkhikāya pivanamattampi lohitabindu na uppannaṃ, aho sādhu, aho suṭṭhu, sabbe sattā sukhitā hontu, averā hontu, abyāpajjā hontū’’ti mettājhānaṃ uppādetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā paccekabodhiñāṇaṃ sacchikatvā sayambhutaṃ pāpuṇi. Taṃ maggaphalasukhena sukhitaṃ hatthikkhandhe nisinnaṃ amaccā paṇipātaṃ katvā āhaṃsu – ‘‘yānakālo, mahārāja, vijitabalakāyassa sakkāro kātabbo, parājitabalakāyassa bhattaparibbayo dātabbo’’ti. So āha – ‘‘nāhaṃ, bhaṇe, rājā, paccekabuddho nāmāha’’nti. ‘‘Kiṃ devo bhaṇati, na edisā paccekabuddhā hontī’’ti. ‘‘Kīdisā, bhaṇe, paccekabuddhā’’ti? ‘‘Paccekabuddhā nāma dvaṅgulakesamassū aṭṭhaparikkhārayuttā bhavantī’’ti. So dakkhiṇahatthena [Pg.168] sīsaṃ parāmasi, tāvadeva gihiliṅgaṃ antaradhāyi, pabbajitaveso pāturahosi. Dvaṅgulakesamassu aṭṭhaparikkhārasamannāgato vassasatikattherasadiso ahosi. So catutthajjhānaṃ samāpajjitvā hatthikkhandhato vehāsaṃ abbhuggantvā padumapupphe nisīdi. Amaccā vanditvā ‘‘kiṃ, bhante, kammaṭṭhānaṃ, kathaṃ adhigatosī’’ti pucchiṃsu. So yato assa mettājhānakammaṭṭhānaṃ ahosi, tañca vipassanaṃ vipassitvā adhigato, tasmā tamatthaṃ dassento udānagāthañca byākaraṇagāthañca imaṃyeva gāthaṃ abhāsi ‘‘sabbesu bhūtesu nidhāya daṇḍa’’nti.

于是，梵授王（Brahmadatta）看见两支军队和睦相处，聚集一处，心想：“仅为守护我一人之心，于此大众中，连一滴足令小蝇吸吮的血都未曾生起。善哉！妙哉！愿一切众生快乐，无怨，无恼害！”他生起慈心禅，以此为基础，审察诸行，证得了辟支菩提智，成就了自觉。他正享受着道与果之乐，坐在象背上时，大臣们向他行礼说：“大王，是时候了，应当奖赏胜利的军队，并为战败的军队提供食物与费用。”他说：“诸君，我不是国王，我乃辟支佛。”“天王，您在说什么？辟支佛不是这样的！”“诸君，那辟支佛是什么样的？”“所谓的辟支佛，头发和胡须长两指，具足八资具。”他用右手摸头，就在那一刻，在家相消失，出家相出现。他具足两指长的头发和胡须及八资具，宛如百岁长老。他进入第四禅，从象背上跃升至空中，坐于莲花上。大臣们顶礼后问道：“尊者，您的业处是什么？您是如何证得的？”由于他的业处是慈心禅，并且他是透过观（vipassanā）而证得的，因此，为了阐明此义，他说了这首作为自说偈和记说偈的偈颂：“于一切众生中，放下棍杖。”

Tattha sabbesūti anavasesesu. Bhūtesūti sattesu. Ayamettha saṅkhepo, vitthāraṃ pana ratanasuttavaṇṇanāyaṃ vakkhāma. Nidhāyāti nikkhipitvā. Daṇḍanti kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍaṃ, bādheti anayabyasanaṃ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritaṃ manoduccaritañca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti. Aviheṭhayanti aviheṭhayanto. Aññatarampīti yaṃkiñci ekampi. Tesanti tesaṃ sabbabhūtānaṃ. Na puttamiccheyyāti atrajo, khettajo, dinnako, antevāsikoti imesu catūsu puttesu yaṃkiñci puttaṃ na iccheyya. Kuto sahāyanti sahāyaṃ pana iccheyyāti kuto eva etaṃ.

在此，“于一切”（sabbesū）是说于毫无遗漏者。“于众生”（bhūtesū）是说于有情。此处是简说，详说我们将在《宝经释义》（Ratanasuttavaṇṇanā）中解说。“放下”（nidhāya）即是放下。“棍杖”（daṇḍaṃ）是指身、语、意之杖，这是身恶行等的同义词。因为身恶行会惩罚（daṇḍayati），即是说会妨害、导致不幸与灾难，故称为“杖”。语恶行和意恶行也是如此。或者，“杖”就是用以击打的棍棒，“放下它”也是此意。“不伤害”（aviheṭhayaṃ）是说不加以伤害者。“任何一个”（aññataraṃ pi）是说任何一个。“于彼等”（tesaṃ）是说于所有那些众生。“不应欲求儿子”是说：在亲生子（atraja）、田生子（khettaja）、领养子（dinnaka）、弟子（antevāsika）这四种儿子中，他不应欲求任何一种儿子。“何况朋友”是说：那么，又从何会欲求朋友呢？

Ekoti pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavigatakilesoti eko, eko paccekasambodhiṃ abhisambuddhoti eko. Samaṇasahassassāpi hi majjhe vattamāno gihisaṃyojanassa chinnattā eko, evaṃ pabbajjāsaṅkhātena eko. Eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko iriyati vattatīti evaṃ adutiyaṭṭhena eko.

“独一”（eko）是说：以出家（pabbajjā）的意义而为独一；以无伴（adutiya）的意义而为独一；以断除渴爱（taṇhā）的意义而为独一；以完全远离烦恼（kilesa）而为独一；以独自等觉辟支菩提（paccekasambodhi）而为独一。的确，即使身处数千沙门之中，也因切断了在家生活的结缚而为独一，这是以出家的意义而为独一。独自站立，独自行走，独自坐下，独自躺卧，独自行动、生活，这是以无伴的意义而为独一。

‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

有渴爱为伴的人，长时经历此有与他有，无法超越轮回。

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105;

mahāni. 191;

cūḷani.pārāyanānugītigāthāniddesa 107) –

了知此过患，渴爱为苦之源；无渴爱，无执取，具念比丘应遍行。

Evaṃ [Pg.169] taṇhāpahānaṭṭhena eko. Sabbakilesāssa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti evaṃ ekantavigatakilesoti eko. Anācariyako hutvā sayambhū sāmaṃyeva paccekasambodhiṃ abhisambuddhoti evaṃ eko paccekasambodhiṃ abhisambuddhoti eko.

如是，以断除渴爱之义而为一。其一切烦恼皆已断除，根已断绝，已成截顶之多罗树，已令其不存在，未来不复生起，如是，以完全远离烦恼而为一。其无师自证，独自正等觉辟支菩提，如是，以独自正等觉辟支菩提而为一。

Careti yā imā aṭṭha cariyāyo. Seyyathidaṃ – paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ chasu ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammāpaṭipannānaṃ catūsu ariyasaccesu maggacariyā, adhigatapphalānaṃ catūsu sāmaññaphalesu patticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyā, tattha padesato paccekabuddhabuddhasāvakānanti. Yathāha – ‘‘cariyāti aṭṭha cariyāyo iriyāpathacariyā’’ti (paṭi. ma. 1.197; 3.28) vitthāro. Tāhi cariyāhi samannāgato bhaveyyāti attho. Atha vā yā imā adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhitto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evaṃ paṭipannassa kusalā dhammā āyatantīti āyatanacariyāya carati, evaṃ paṭipanno visesaṃ adhigacchatīti visesacariyāya caratīti (paṭi. ma. 1.197; 3.28) evaṃ aparāpi aṭṭha cariyāyo vuttā, tāhipi samannāgato bhaveyyāti attho. Khaggavisāṇakappoti ettha khaggavisāṇaṃ nāma khaggamigasiṅgaṃ. Kappa-saddassa atthaṃ vitthārato maṅgalasuttavaṇṇanāyaṃ pakāsayissāma, idha panāyaṃ ‘‘satthukappena vata, bho, kira sāvakena saddhiṃ mantayamānā’’ti evamādīsu (ma. ni. 1.260) viya paṭibhāgo veditabbo. Khaggavisāṇakappoti khaggavisāṇasadisoti vuttaṃ hoti. Ayaṃ tāvettha padato atthavaṇṇanā.

行道，即此八种行道：具足誓愿者于四威仪（iriyāpatha）中行威仪行道；守护根门者于六内处（ajjhattikāyatana）中行处行道；住不放逸者于四念处（satipaṭṭhāna）中行念行道；致力于增上心者于四禅（jhāna）中行定行道；具足智慧者于四圣谛（ariyasacca）中行智行道；正确修行者于四圣道（ariyamagga）中行道行道；已证得果者于四沙门果（sāmaññaphala）中行获得行道；三类佛陀为一切有情行世间利行。其中，此仅部分地适用于辟支佛（paccekabuddha）与佛弟子（buddhasāvaka）。如言：“行道者，八种行道也：威仪行道……”等（《无碍解道》Paṭisambhidāmagga 1.197; 3.28），此为广说。其义为：应具足此等行道。复次，此等行道：以信胜解而行，以精进策励而行，以念现前而行，以定不乱而行，以慧了知而行，以识识别而行。如此修行者，善法增长，故名处行道；如此修行者，证得殊胜，故名殊胜行道（《无碍解道》1.197; 3.28）。如是，亦说有其他八种行道。其义为：亦应具足此等行道。于“如犀牛角”（Khaggavisāṇakappa）一句中，“犀牛角”（khaggavisāṇa）即犀牛之角。关于“kappa”一词之义，将于《吉祥经释义》（Maṅgalasuttavaṇṇanā）中详述。于此处，则应如“导师与弟子商议”（《中部》Majjhima Nikāya 1.260）等句中，理解为“相似”之义。“如犀牛角”即是说“与犀牛角相似”。此为此处之逐词释义。

Adhippāyānusandhito pana evaṃ veditabbo – yvāyaṃ vuttappakāro daṇḍo bhūtesu pavattiyamāno ahito hoti, taṃ tesu appavattanena tappaṭipakkhabhūtāya mettāya parahitūpasaṃhārena ca sabbesu bhūtesu nidhāya daṇḍaṃ, nihitadaṇḍattā eva ca yathā anihitadaṇḍā sattā bhūtāni [Pg.170] daṇḍena vā satthena vā pāṇinā vā leḍḍunā vā viheṭhayanti, tathā aviheṭhayaṃ, aññatarampi tesaṃ imaṃ mettākammaṭṭhānamāgamma yadeva tattha vedanāgataṃ saññāsaṅkhāraviññāṇagataṃ tañca tadanusāreneva tadaññañca saṅkhāragataṃ vipassitvā imaṃ paccekabodhiṃ adhigatomhīti ayaṃ tāva adhippāyo.

于此，其意趣与脉络应如是知：如前所述，于诸有情所行使之刀杖，实为无益。我因不对彼等行使，反之，以与此相违之慈心，为他人带来利益，并于一切有情放下刀杖；又因已放下刀杖，故不像未放下刀杖的有情那般，以杖、以刀、以手、或以土块伤害任何有情；并且，我依此慈业处（mettākammaṭṭhāna），观照其中与受、想、行、识相应者，以及顺彼而有之其他行法，遂证得此独觉菩提（paccekabodhi）。此为（首要）意趣。

Ayaṃ pana anusandhi – evaṃ vutte te amaccā āhaṃsu – ‘‘idāni, bhante, kuhiṃ gacchathā’’ti? Tato tena ‘‘pubbe paccekabuddhā kattha vasantī’’ti āvajjetvā ñatvā ‘‘gandhamādanapabbate’’ti vutte puna āhaṃsu – ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti. Atha paccekasambuddho āha ‘‘na puttamiccheyyā’’ti sabbaṃ. Tatrādhippāyo – ahaṃ idāni atrajādīsu yaṃkiñci puttampi na iccheyyaṃ, kuto pana tumhādisaṃ sahāyaṃ. Tasmā tumhesupi yo mayā saddhiṃ gantuṃ mādiso vā hotuṃ icchati, so eko care khaggavisāṇakappo. Atha vā tehi ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti vutte so paccekasambuddho ‘‘na puttamiccheyya kuto sahāya’’nti vatvā attano yathāvuttenatthena ekacariyāya guṇaṃ disvā pamudito pītisomanassajāto imaṃ udānaṃ udānesi – ‘‘eko care khaggavisāṇakappo’’ti. Evaṃ vatvā pekkhamānasseva mahājanassa ākāse uppatitvā gandhamādanaṃ agamāsi.

此为脉络（anusandhi）——如是说已，彼诸大臣（amacca）问道：“尊者，如今您欲往何处？”于是，彼独觉佛（paccekasambuddha）思惟：“过去诸独觉佛住于何处？”经审察了知后，答曰：“在香醉山（gandhamādanapabbata）。”彼等复言：“尊者，如今您要舍弃我等，不愿要我等了吗？”尔时，独觉佛说出“不应希求子”等全部偈颂。其意趣为：我如今连亲生子等任何儿子都不想要，何况是像你们这样的同伴？是故，你们当中若有欲与我同行，或欲如我一般者，彼应如犀角独行。又或者，当彼等言：“尊者，如今您要舍弃我等，不愿要我等了吗？”时，彼独觉佛说：“不应希求子，何况是同伴”，自见如前所说独行之功德，心生欢喜，悦乐现前，遂诵此优陀那（udāna）：“应如犀角独行。”如是说已，于大众注视下，腾身空中，往香醉山而去。

Gandhamādano nāma himavati cūḷakāḷapabbataṃ mahākāḷapabbataṃ nāgapaliveṭhanaṃ candagabbhaṃ sūriyagabbhaṃ suvaṇṇapassaṃ himavantapabbatanti satta pabbate atikkamma hoti. Tattha nandamūlakaṃ nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso, tisso ca guhāyo – suvaṇṇaguhā, maṇiguhā, rajataguhāti. Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena. So yattakāni udake vā thale vā pupphāni, sabbāni tāni pupphayati, visesena paccekabuddhāgamanadivase. Tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayavālukaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto himavantato sabbesaṃ sugandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharakavāto sabbattha santharati. Sadā supaññattāneva cettha [Pg.171] āsanāni honti, yesu paccekabuddhuppādadivase, uposathadivase ca sabbe paccekabuddhā sannipatitvā nisīdanti. Ayaṃ tattha pakati. Ayaṃ paccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇeyeva sannipatitvā paññattāsanesu nisīdanti. Nisīditvā ca kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti. Tato saṅghatthero adhunāgatapaccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti evaṃ kammaṭṭhānaṃ pucchati, tadāpi so tameva attano udānabyākaraṇagāthaṃ bhāsati. Puna bhagavāpi āyasmatā ānandena puṭṭho tameva gāthaṃ bhāsati. Ānandopi saṅgītiyanti evaṃ ekekā gāthā paccekasambodhiabhisambuddhaṭṭhāne, mañjūsakamāḷe, ānandena pucchitakāle, saṅgītiyanti catukkhattuṃ bhāsitā hotīti.

在喜马拉雅山中，越过小迦罗山(Cūḷakāḷapabbata)、大迦罗山(Mahākāḷapabbata)、那伽盘绕山(Nāgapaliveṭhana)、月藏山(Candagabbha)、日藏山(Sūriyagabbha)、金壁山(Suvaṇṇapassa)和喜马拉雅山这七座山之后，便是名为香醉山(Gandhamādana)的地方。那里有个名叫难陀根本山窟(Nandamūlaka pabbhāra)的地方，是独觉佛(paccekabuddha)的住所，还有三个洞窟——金窟、宝窟和银窟。在宝窟门口，有棵名叫曼殊沙迦(mañjūsaka)的树，高一由旬，宽一由旬。凡是水生或陆生的花，它都能开，尤其是在独觉佛到来的日子。其上有众宝所成的华鬘。在那里，扫除风会扫掉垃圾，平整风会把各种宝石做的沙子铺平，洒水风会从阿耨达池带来水洒，赋香风会从喜马拉雅山带来各种香树的香气，采花风会摘下花朵撒落，铺设风会把花铺满各处。这里的座位总是准备好的，在独觉佛出世日和布萨日，所有的独觉佛都会聚集在这里坐下。这是那里的常规。这位独觉佛到那里后，就坐在准备好的座位上。然后，如果那时还有其他的独觉佛在，他们也会立刻聚集，坐在准备好的座位上。坐下后，他们会进入某种定境，然后出定。之后，僧团中的长老为了让大家随喜，会向新来的独觉佛询问其业处(kammaṭṭhāna)：“你是如何证得的？”这时，他也会说出自己证悟时所说的自说偈(udānabyākaraṇagāthaṃ)。同样，世尊被具寿阿难问及时，也说了同样的偈颂。阿难在结集时也是如此。这样，每一首偈颂，在证得独觉菩提之处、在曼殊沙迦树下、在被阿难提问之时，以及在结集之时，总共被诵说了四次。

Paṭhamagāthāvaṇṇanā niṭṭhitā.

第一偈释义终。

92. Saṃsaggajātassāti gāthā kā uppatti? Ayampi paccekabodhisatto kassapassa bhagavato sāsane vīsati vassasahassāni purimanayeneva samaṇadhammaṃ karonto kasiṇaparikammaṃ katvā paṭhamaṃ jhānaṃ nibbattetvā nāmarūpaṃ vavatthapetvā lakkhaṇasammasanaṃ katvā ariyamaggaṃ anadhigamma brahmaloke nibbatti. So tato cuto bārāṇasirañño aggamahesiyā kucchimhi uppajjitvā purimanayeneva vaḍḍhamāno yato pabhuti ‘‘ayaṃ itthī, ayaṃ puriso’’ti visesaṃ aññāsi. Tadupādāya itthīnaṃ hatthe na ramati, ucchādananhāpanamaṇḍanādimattampi na sādiyati. Taṃ purisā eva posenti. Thaññapāyanakāle dhātiyo kañcukaṃ paṭimuñcitvā purisavesena thaññaṃ pāyenti. So itthīnaṃ gandhaṃ ghāyitvā saddaṃ vā sutvā rodati, viññutaṃ pattopi itthiyo passituṃ na icchati. Tena taṃ anitthigandhotveva sañjāniṃsu.

92. “由交往所生……”这首偈颂的缘起是什么？这位独觉菩萨在迦叶世尊的教法中，如前所述修行沙门法两万年，修习遍处预备，生起初禅，辨别名色，思惟诸相，但未能证得圣道，而投生于梵天界。他从那里死后，投生到波罗奈（Bārāṇasī）国王第一王后的腹中，如前所述地成长。自从他能够分辨“这是女人，这是男人”的差别之后，就不喜欢女人的碰触，连涂香、沐浴、装饰等事也不乐意。只有男人来抚养他。喂奶的时候，奶妈们都穿上外衣，扮作男子的样子来喂他奶。他闻到女人的气味或听到女人的声音就会哭泣，即使到了懂事的年龄，也不想看见女人。因此，人们都称他为“厌女香者”（Anitthigandha）。

Tasmiṃ soḷasavassuddesike jāte rājā ‘‘kulavaṃsaṃ saṇṭhapessāmī’’ti nānākulehi tassa anurūpā kaññāyo ānetvā aññataraṃ amaccaṃ āṇāpesi ‘‘kumāraṃ ramāpehī’’ti. Amacco upāyena taṃ ramāpetukāmo tassa avidūre sāṇipākāraṃ parikkhipāpetvā nāṭakāni payojāpesi. Kumāro gītavāditasaddaṃ sutvā ‘‘kasseso saddo’’ti āha. Amacco ‘‘taveso, deva[Pg.172], nāṭakitthīnaṃ saddo, puññavantānaṃ īdisāni nāṭakāni honti. Abhirama, deva, mahāpuññosi tva’’nti āha. Kumāro amaccaṃ daṇḍena tāḷāpetvā nikkaḍḍhāpesi. So rañño ārocesi. Rājā kumārassa mātarā saha gantvā kumāraṃ khamāpetvā puna amaccaṃ āṇāpesi. Kumāro tehi atinippīḷiyamāno seṭṭhasuvaṇṇaṃ datvā suvaṇṇakāre āṇāpesi ‘‘sundaraṃ itthirūpaṃ karothā’’ti. Te vissakammunā nimmitasadisaṃ sabbālaṅkāravibhūsitaṃ itthirūpaṃ karitvā dassesuṃ. Kumāro disvā vimhayena sīsaṃ cāletvā mātāpitūnaṃ pesesi – ‘‘yadi īdisiṃ itthiṃ labhissāmi, gaṇhissāmī’’ti. Mātāpitaro ‘‘amhākaṃ putto mahāpuñño, avassaṃ tena saha katapuññā kāci dārikā loke uppannā bhavissatī’’ti taṃ suvaṇṇarūpaṃ rathaṃ āropetvā amaccānaṃ appesuṃ – ‘‘gacchatha, īdisiṃ dārikaṃ gavesathā’’ti. Te taṃ gahetvā soḷasamahājanapade vicarantā taṃ taṃ gāmaṃ gantvā udakatitthādīsu yattha yattha janasamūhaṃ passanti, tattha tattha devataṃ viya suvaṇṇarūpaṃ ṭhapetvā nānāpupphavatthālaṅkārehi pūjaṃ katvā vitānaṃ bandhitvā ekamantaṃ tiṭṭhanti ‘‘yadi kenaci evarūpā diṭṭhapubbā bhavissati, so kathaṃ samuṭṭhāpessatī’’ti? Etenupāyena aññatra maddaraṭṭhā sabbajanapade āhiṇḍitvā taṃ ‘‘khuddakaraṭṭha’’nti avamaññamānā tattha paṭhamaṃ agantvā nivattiṃsu.

在他十六岁时，国王心想：“我要延续家族血脉”，便从各个家族为他带来相配的女子，并吩咐一位大臣：“让王子欢喜。”大臣想用计取悦他，便命人在离王子不远处围起布幕，安排戏剧表演。王子听到歌舞声，问道：“这是什么声音？”大臣答道：“殿下，这是女演员们的声音。有福德的人才有这样的戏剧。请享乐吧，殿下，您是大福德之人。”王子命人用棍棒打大臣，并将他赶走。大臣向国王报告。国王和王子的母亲一同前去向王子致歉，又再次命令那位大臣。王子被他们逼迫不过，就拿出上等黄金，命令金匠：“做一个美丽的女人像。”那些金匠造了一个如毗首羯磨（Vissakamma）所造、装饰着所有饰物的女人像给他看。王子看了，惊奇地摇着头，派人告诉父母：“如果能得到这样的女人，我就娶她。”他的父母心想：“我们的儿子有大福报，世上必定有一位曾与他共修福德的女孩出生了。”他们便把那个金像放在车上，交给大臣们说：“去吧，去寻找这样的女孩。”他们带着金像，在十六大国（soḷasamahājanapada）中游历，每到一个村庄，就在饮水处等民众聚集的地方，像对待天神一样摆放金像，用各种花朵、衣物和饰品供奉它，搭起华盖，然后站在一旁，想道：“如果有人曾见过这样相貌的女子，他就会说起此事。”他们用这种方法，走遍了除了摩陀国（Maddaraṭṭha）以外的所有国家，因为轻视其为“小国”，所以一开始没有前往那里便返回了。

Tato nesaṃ etadahosi – ‘‘maddaraṭṭhampi tāva gacchāma, mā no bārāṇasiṃ paviṭṭhepi rājā puna pesesī’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Sāgalanagare ca maddavo nāma rājā. Tassa dhītā soḷasavassuddesikā abhirūpā ahosi. Tassā vaṇṇadāsiyo nhānodakatthāya titthaṃ gacchanti. Tattha amaccehi ṭhapitaṃ taṃ suvaṇṇarūpaṃ dūratova disvā ‘‘amhe udakatthāya pesetvā rājaputtī sayameva āgatā’’ti bhaṇantiyo samīpaṃ gantvā ‘‘nāyaṃ sāminī, amhākaṃ sāminī ito abhirūpatarā’’ti āhaṃsu. Amaccā taṃ sutvā rājānaṃ upasaṅkamitvā anurūpena nayena dārikaṃ yāciṃsu. Sopi adāsi. Te bārāṇasirañño pāhesuṃ – ‘‘laddhā, deva, kumārikā, sāmaṃ āgacchatha, udāhu amheva ānemā’’ti. So ‘‘mayi āgacchante janapadapīḷā bhavissati, tumheva naṃ ānethā’’ti pesesi.

于是他们想：“我们先去摩陀国(Maddaraṭṭha)吧，免得我们进入波罗奈(Bārāṇasī)后，国王又派遣我们。”于是他们前往摩陀国的沙伽罗城(Sāgalanagara)。在沙伽罗城，有位国王名叫摩达婆(Maddava)。他有一位年方十六、容貌绝伦的女儿。她的侍女们为取沐浴用水而去水滨。她们远远望见大臣们所立的金像，便说道：“派我们来取水，公主自己却来了。”走近后，她们说：“这不是女主人，我们的女主人比这更美。”大臣们听后，便去觐见国王，以合宜之辞求娶公主。国王也应允了。他们便派人禀告波罗奈王：“大王，已找到那位少女，是您亲自前来，还是由我们送去？”国王回覆道：“我若前去，会扰乱地方，就由你们送来吧。”

Amaccāpi dārikaṃ gahetvā nagarā nikkhamitvā kumārassa pāhesuṃ – ‘‘laddhā suvaṇṇarūpasadisā kumārikā’’ti. Kumāro sutvāva rāgena abhibhūto [Pg.173] paṭhamajjhānā parihāyi. So dūtaparamparāya pesesi – ‘‘sīghaṃ ānetha, sīghaṃ ānethā’’ti. Te sabbattha ekarattivāsena bārāṇasiṃ patvā bahinagare ṭhitā rañño pesesuṃ – ‘‘ajjeva pavisitabbaṃ, no’’ti. Rājā ‘‘seṭṭhakulā ānītā dārikā, maṅgalakiriyaṃ katvā mahāsakkārena pavesessāma, uyyānaṃ tāva naṃ nethā’’ti āha. Te tathā akaṃsu. Sā accantasukhumālā kumārikā yānugghāṭena ubbāḷhā addhānaparissamena uppannavātarogā milātamālā viya hutvā rattibhāge kālamakāsi. Amaccā ‘‘sakkārā paribhaṭṭhamhā’’ti parideviṃsu. Rājā ca nāgarā ca ‘‘kulavaṃso vinaṭṭho’’ti parideviṃsu. Sakalanagaraṃ kolāhalaṃ ahosi. Kumārassa sutamatteyeva mahāsoko udapādi.

大臣们带着少女离开该城，派人禀告王子：“已寻得一位如金像般美丽的少女。”王子一听，便被贪欲征服，从初禅退失。他接连派遣使者：“速速带来！速速带来！”他们日夜兼程，每晚仅宿一夜，抵达波罗奈后，停留在城外，向国王禀报：“今日便可入城，还是不行？”国王说：“此女出身贵族，当举行吉祥仪式，以大礼迎入。先将她带去园林吧。”他们便遵命而行。这位极其娇嫩的少女，因车轿颠簸与长途跋涉的疲惫而得了风病，如枯萎的花环一般，于夜间去世了。大臣们哀叹：“我们错失了赏赐！”国王和城中民众都悲叹：“王室的血脉断绝了！”全城一片哗然。王子一听到消息，便生起极大的忧伤。

Tato kumāro sokassa mūlaṃ khanituṃ āraddho. So evaṃ cintesi – ‘‘ayaṃ soko nāma na ajātassa hoti, jātassa pana hoti. Tasmā jātiṃ paṭicca soko. Jāti pana kiṃ paṭiccāti? Bhavaṃ paṭicca jātī’’ti. Evaṃ pubbabhāvanānubhāvena yoniso manasikaronto anulomapaṭilomaṃ paṭiccasamuppādaṃ disvā puna anulomañca saṅkhāre sammasanto tattheva nisinno paccekasambodhiṃ sacchākāsi. Amaccā taṃ maggaphalasukhena sukhitaṃ santindriyaṃ santamānasaṃ nisinnaṃ disvā paṇipātaṃ katvā āhaṃsu – ‘‘mā soci, deva, mahanto jambudīpo, aññaṃ tato sundarataraṃ kaññaṃ ānessāmā’’ti. So āha – ‘‘na socāmi, nissoko paccekabuddho aha’’nti. Ito paraṃ sabbaṃ vuttapurimagāthāsadisameva ṭhapetvā gāthāvaṇṇanaṃ.

于是王子开始探究忧愁的根源。他如此思惟：“此忧愁并非未生者所有，而是已生者所有。因此，忧愁缘于生。那么，生又缘于何者？生缘于有。”凭借往昔修习的力量，他如理作意，顺逆观察缘起，又顺观诸行，就在原地独坐证得了辟支菩提。大臣们见他安坐于道果之乐，诸根寂静、心意安宁，便顶礼说道：“殿下不必忧愁，瞻部洲（Jambudīpa）广大，我们定当为您找来更美丽的女子。”他答道：“我不忧愁，我是无忧的辟支佛。”此后一切都与前面所说的偈颂相同，此处仅提供偈颂的释义。

Gāthāvaṇṇanā pana evaṃ veditabbā – saṃsaggajātassāti jātasaṃsaggassa. Tattha dassanasavanakāyasamullapanasambhogasaṃsaggavasena pañcavidho saṃsaggo. Tattha aññamaññaṃ disvā cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. Tattha sīhaḷadīpe kāḷadīghavāpī gāme piṇḍāya carantaṃ kalyāṇavihāravāsidīghabhāṇakadaharabhikkhuṃ disvā paṭibaddhacittā kenaci upāyena taṃ alabhitvā kālaṅkatā kuṭumbiyadhītā ca tassā nivāsanacoḷakhaṇḍaṃ disvā ‘‘evarūpaṃ vatthaṃ dhāriniyā nāma saddhiṃ saṃvāsaṃ nālabhi’’nti phalitahadayo kālaṅkato. So eva daharo ca nidassanaṃ.

偈颂的释义应如是理解：“因交往而生”是指由交往而产生。此处的交往有五种：观看、听闻、身体接触、交谈和共享。其中，彼此相见时，通过眼识过程生起的贪欲，名为“观看交往”。于此，有如下例子：在狮子洲（Sīhaḷadīpa）的黑长池村（Kāḷadīghavāpī），一位住在善住精舍（Kalyāṇivihāra）的长部诵者（dīghabhāṇaka）年轻比丘去托钵时，一位对他心生爱恋的居士女，用尽办法都得不到他，最终死去；而那位年轻比丘看到她的一片蔽体布后心想：“唉，我竟没能与穿这种衣服的女子共住！”，于是心碎而死。这位年轻比丘也是一个例子。

Parehi [Pg.174] pana kathiyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ sutvā sotaviññāṇavīthivasena uppannarāgo savanasaṃsaggo nāma. Tatrāpi girigāmavāsikammāradhītāya pañcahi kumārikāhi saddhiṃ padumassaraṃ gantvā nhatvā mālaṃ āropetvā uccāsaddena gāyantiyā saddaṃ sutvā ākāsena gacchanto kāmarāgena visesā parihāyitvā byasanaṃ patto pañcaggaḷaleṇavāsī tissadaharo nidassanaṃ.

再者，听闻他人所说之形色等的美好，或自己听到嬉笑、言谈、歌唱之声，循耳识心路而生起之贪，名为“听闻交往”。于此，住在五门洞(Pañcaggaḷaleṇa)的帝沙（Tissa）青年即为例证：他于空中行进时，听闻住在山村(Girigāma)的铁匠之女与五位少女共赴莲花池沐浴、戴上花环后高声歌唱之声，遂因欲贪而从神通退失，遭遇不幸。

Aññamaññaṃ aṅgaparāmasanena uppannarāgo kāyasaṃsaggo nāma. Dhammabhāsanadaharabhikkhu ca rājadhītā cettha nidassanaṃ. Mahāvihāre kira daharabhikkhu dhammaṃ bhāsati. Tattha mahājano āgato, rājāpi aggamahesiyā rājadhītāya ca saddhiṃ agamāsi. Tato rājadhītāya tassa rūpañca sarañca āgamma balavarāgo uppanno, tassa daharassāpi. Taṃ disvā rājā sallakkhetvā sāṇipākārena parikkhipāpesi. Te aññamaññaṃ parāmasitvā āliṅgiṃsu. Puna sāṇipākāraṃ apanetvā passantā dvepi kālaṅkateyeva addasaṃsūti.

相互触摸肢体而生起的贪欲，名为“身体交往”。于此，说法的年轻比丘与王女即为例证。据说，在大寺(Mahāvihāra)，有位年轻比丘正在说法。当时群众云集，国王亦与首席王后及王女一同前往。其后，王女因该比丘的容貌与声音而生起强烈的贪欲，那位年轻比丘亦然。国王察觉此事后，便命人以帷幕将二人围起。他们在其中相互触摸、拥抱。待到移开帷幕再看时，只见二人都已命终。

Aññamaññaṃ ālapanasamullapanavasena uppannarāgo pana samullapanasaṃsaggo nāma. Bhikkhu bhikkhunīhi saddhiṃ paribhogakaraṇe uppannarāgo sambhogasaṃsaggo nāma. Dvīsupi etesu pārājikappatto bhikkhu ca bhikkhunī ca nidassanaṃ. Maricavaṭṭināmamahāvihāramahe kira duṭṭhagāmaṇiabhayarājā mahādānaṃ paṭiyādetvā ubhatosaṅghaṃ parivisati. Tattha uṇhayāguyā dinnāya saṅghanavakasāmaṇerī anādhārakassa saṅghanavakassa sāmaṇerassa dantavalayaṃ datvā samullapanamakāsi. Te ubhopi upasampajjitvā saṭṭhivassā hutvā paratīraṃ gatā aññamaññaṃ samullapanena pubbasaññaṃ paṭilabhitvā tāvadeva sañjātasinehā sikkhāpadaṃ vītikkamitvā pārājikā ahesunti. Evaṃ pañcavidhe saṃsagge yena kenaci saṃsaggena jātasaṃsaggassa bhavati sneho, purimarāgapaccayo balavarāgo uppajjati. Tato snehanvayaṃ dukkhamidaṃ pahoti tameva snehaṃ anugacchantaṃ sandiṭṭhikasamparāyikaṃ sokaparidevādinānappakārakaṃ idaṃ dukkhaṃ pahoti pabhavati jāyati.

彼此以言语交谈而生起的贪爱，名为言语交往。比丘与比丘尼共同受用而生起的贪爱，名为共受用交往。在这两种情形中，犯波罗夷的比丘和比丘尼即是例证。据说，在名为胡椒园(Maricavaṭṭi)大精舍的庆典上，杜吒伽摩尼·无畏王(Duṭṭhagāmaṇi Abhaya)准备了大布施，供养两部僧团。当时，一位年轻的沙弥尼在被分到热粥时，对一位名为阿那陀罗迦(Anādhāraka)的年轻沙弥露齿而笑，并与他交谈。他们二人都受了具足戒，经过六十年后到了对岸，因彼此交谈而忆起往事，当下生起爱染，违越学处而犯了波罗夷。如是，于五种交往中，由任何一种交往而生起交往者，便会产生爱染；以过去的贪爱为缘，强烈的贪爱便会生起。由此，与爱染相随的此苦便得以产生。对于追逐此爱染者，现世与来世的忧、悲等种种苦，便由此而生起、源起、出现。

Apare ‘‘ārammaṇe cittassa vossaggo saṃsaggo’’ti bhaṇanti. Tato sneho, snehadukkhamidanti. Evamatthappabhedaṃ imaṃ aḍḍhagāthaṃ vatvā so paccekabuddho āha – ‘‘svāyaṃ yamidaṃ snehanvayaṃ sokādidukkhaṃ pahoti, tameva snehaṃ anugatassa dukkhassa mūlaṃ khananto paccekabodhiṃ adhigato’’ti.

另一些人说：“心于所缘上舍离，即是交往。”由此而有爱染，此即爱染之苦。那位独觉佛在如此分辨了义理差别后，说了这半偈，然后说道：“此爱染相随能引生忧等诸苦，我正是通过挖掘那随爱染而来的苦之根，证得了独觉菩提。”

Evaṃ [Pg.175] vutte te amaccā āhaṃsu – ‘‘amhehi dāni, bhante, kiṃ kattabba’’nti? Tato so āha – ‘‘tumhe vā aññataro vā imamhā dukkhā muccitukāmo, so sabbopi ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti. Ettha ca yaṃ taṃ ‘‘snehanvayaṃ dukkhamidaṃ pahotī’’ti vuttaṃ, tadeva sandhāya ‘‘ādīnavaṃ snehajaṃ pekkhamāno’’ti idaṃ vuttanti veditabbaṃ. Atha vā yathāvuttena saṃsaggena ‘saṃsaggajātassa bhavati sneho, snehanvayaṃ dukkhamidaṃ pahoti’, evaṃ yathābhūtaṃ ādīnavaṃ snehajaṃ pekkhamāno ahamadhigatoti evaṃ sambandhitvā catutthapādo pubbe vuttanayeneva snehavasena vuttoti veditabbo. Tato paraṃ sabbaṃ purimagāthāya vuttasadisamevāti.

如此说后，彼大臣们问道：“尊者，我等如今应作何事？”彼答曰：“你们或其他人，凡欲从此苦中解脱者，皆应观察由情爱而生的过患，如犀角独行。”于此当知，所谓“观察由情爱而生的过患”，即是针对“此苦源于情爱”而说。又或者，（应作此联系：）“由交际而生情爱，此苦源于情爱”，我正是如此如实地观察由情爱而生的过患而证得。作此联系后，当知第四句是以前述同样的方式，依情爱而说。此后一切皆与前偈所说相同。

Saṃsaggagāthāvaṇṇanā niṭṭhitā.

接触偈释义终。

93. Mitte suhajjeti kā uppatti? Ayaṃ paccekabodhisatto purimagāthāya vuttanayeneva uppajjitvā bārāṇasiyaṃ rajjaṃ kārento paṭhamajjhānaṃ nibbattetvā ‘‘kiṃ samaṇadhammo varo, rajjaṃ vara’’nti vīmaṃsitvā amaccānaṃ rajjaṃ niyyātetvā samaṇadhammaṃ akāsi. Amaccā ‘‘dhammena samena karothā’’ti vuttāpi lañjaṃ gahetvā adhammena karonti. Te lañjaṃ gahetvā sāmike parājayantā ekadā aññataraṃ rājavallabhaṃ parājesuṃ. So rañño bhattakārakehi saddhiṃ pavisitvā sabbaṃ ārocesi. Rājā dutiyadivase sayaṃ vinicchayaṭṭhānaṃ agamāsi. Tato mahājanā – ‘‘amaccā, deva, sāmike asāmike karontī’’ti uccāsaddaṃ karontā mahāyuddhaṃ viya akaṃsu. Atha rājā vinicchayaṭṭhānā vuṭṭhāya pāsādaṃ abhiruhitvā samāpattiṃ appetuṃ nisinno. Tena saddena vikkhittacitto na sakkoti appetuṃ. So ‘‘kiṃ me rajjena, samaṇadhammo vara’’nti rajjasukhaṃ pahāya puna samāpattiṃ nibbattetvā pubbe vuttanayeneva vipassitvā paccekasambodhiṃ sacchākāsi. Kammaṭṭhānañca pucchito imaṃ gāthaṃ abhāsi.

93. “Mitte suhajje”（于友，于心善者）这首偈颂的缘起是什么？这位独觉菩萨(paccekabodhisatta)如前偈所说的方式降生，在波罗奈斯城(Bārāṇasī)为王时，证得初禅。他思忖：“是沙门之法殊胜，还是王位殊胜？”便将王权交给大臣们，自己修沙门之法。大臣们虽被告知“应依正法、平等行事”，却收受贿赂，行事不义。他们收受贿赂，使物主们败诉，有一次甚至判了一位国王的亲信败诉。那人便与国王的膳食官一同进宫，禀告了一切。第二天，国王亲自前往审判处。于是，民众高声呼喊：“天王，大臣们把物主判为非物主！”喧闹声犹如大战。其后，国王从审判处起身，登上宫殿，坐下欲入等至，但因那喧闹声而心乱，无法入定。他心想：“王位于我何用？沙门之法才更殊胜。”于是舍弃王位之乐，再次修成等至，依前述之法修行观(vipassanā)，证悟了独觉菩提。当被问及业处时，他便说了这首偈颂。

Tattha mettāyanavasena mittā. Suhadayabhāvena suhajjā. Keci ekantahitakāmatāya mittāva honti na suhajjā. Keci gamanāgamanaṭṭhānanisajjāsamullāpādīsu, hadayasukhajananena suhajjāva honti, na mittā. Keci tadubhayavasena suhajjā ceva mittā ca honti. Te duvidhā agāriyā [Pg.176] ca anagāriyā ca. Tattha agāriyā tividhā honti upakāro samānasukhadukkho anukampakoti. Anagāriyā visesena atthakkhāyino eva. Te catūhi aṅgehi samannāgatā honti. Yathāha –

于此，因慈爱故，名为友(mitta)；因心善故，名为心善者(suhajja)。有些人纯因欲其得益而为友，但非心善者。有些人因在往来、站立、安坐、交谈等时能令心生愉悦而为心善者，但非友。有些人则兼具此二者，既是心善者，亦是友。此等朋友分为在家与出家二种。其中，在家朋友有三种：帮助者、同甘共苦者、有怜悯心者。出家朋友则特别是解说义利者。他们具足四种特质，正如所说：

‘‘Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti’’ (dī. ni. 3.261).

“居士子，当知有四种情况，可辨为助益友、善心友：守护放逸者，守护放逸者之财产，为恐惧者作庇护，于有应作之事生起时，提供双倍所需之财物。”

Tathā –

如是——

‘‘Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ hoti’’ (dī. ni. 3.262).

“居士子，当知有四种情况，可辨为同甘共苦之善心友：告知己之秘密，守护彼之秘密，于灾厄中不舍离，乃至为彼之利益而舍命。”

Tathā –

如是——

‘‘Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati’’ (dī. ni. 3.264).

“居士子，当知有四种情况，可辨为慈愍善心友：不喜其衰败，而喜其兴盛；制止说其过者，称誉说其德者。”

Tathā –

如是——

‘‘Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mittā suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhatī’’ti (dī. ni. 3.263).

“居士子，当知有四种情况，可辨为示益友、善心友：阻止恶行，劝令行善，令闻所未闻，指示生天之道。”

Tesvidha agāriyā adhippetā, atthato pana sabbepi yujjanti. Te mitte suhajje anukampamānoti anudayamāno, tesaṃ sukhaṃ upasaṃharitukāmo dukkhaṃ apaharitukāmo ca.

此处（经文）意指在家人，但就义理而言，则适用于一切人。所谓“慈愍”朋友与善心友，即是怜悯他们，欲为他们带来安乐、去除痛苦。

Hāpeti atthanti diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ, tathā attatthaparatthaubhayatthavasenāpi tividhaṃ atthaṃ laddhavināsanena aladdhānuppādanenāti dvidhāpi hāpeti vināseti. Paṭibaddhacittoti ‘‘ahaṃ imaṃ vinā na jīvāmi, esa me gati, esa me parāyaṇa’’nti evaṃ attānaṃ nīce [Pg.177] ṭhāne ṭhapentopi paṭibaddhacitto hoti. ‘‘Ime maṃ vinā na jīvanti, ahaṃ tesaṃ gati, ahaṃ tesaṃ parāyaṇa’’nti evaṃ attānaṃ ucce ṭhāne ṭhapentopi paṭibaddhacitto hoti. Idha pana evaṃ paṭibaddhacitto adhippeto. Etaṃ bhayanti etaṃ atthahāpanabhayaṃ, attano samāpattihāniṃ sandhāyāha. Santhaveti tividho santhavo taṇhādiṭṭhimittasanthavavasena. Tattha aṭṭhasatapabhedāpi taṇhā taṇhāsanthavo, dvāsaṭṭhibhedāpi diṭṭhi diṭṭhisanthavo, paṭibaddhacittatāya mittānukampanā mittasanthavo. Tesu so idha adhippeto. Tena hissa samāpatti parihīnā. Tenāha – ‘‘etaṃ bhayaṃ santhave pekkhamāno ahaṃ adhigato’’ti. Sesaṃ vuttasadisamevāti.

损害利益(hāpeti atthaṃ)有三种：依现世利益(diṭṭhadhammika)、来世利益(samparāyika)、究竟利益(paramattha)而有三种；又，依自利(attattha)、他利(parattha)、自他俱利(ubhayattha)亦有三种。通过令已得者灭失、令未得者不生起此二种方式，而损害、灭除利益。所谓系缚心(paṭibaddhacitto)，是指如“我离开他活不了，他是我所依，他是我归宿”这般将自己置于卑下之处，是有系缚心；又如“他们离开我活不了，我是他们所依，我是他们归宿”这般将自己置于高上之处，亦是有系缚心。于此，则意指这般有系缚心者。此中怖畏(etaṃ bhayaṃ)，即此利益减损之怖畏，这是针对自身等至(samāpatti)的减损而说。亲近(santhava)有三种：即爱亲近(taṇhā-santhava)、见亲近(diṭṭhi-santhava)、友亲近(mitta-santhava)。其中，一百零八种爱是爱亲近；六十二种见是见亲近；因心有系缚而怜悯朋友是友亲近。于此，意指的是友亲近。因为他的等至因此而减损。故说：“我于亲近中见此怖畏而证得。”其余如前所说。

Mittasuhajjagāthāvaṇṇanā niṭṭhitā.

善友偈释义终。

94. Vaṃso visāloti kā uppatti? Pubbe kira kassapassa bhagavato sāsane tayo paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājakule nibbatto, itare dve paccantarājakulesu. Te ubhopi kammaṭṭhānaṃ uggahetvā rajjaṃ pahāya pabbajitvā anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya ‘‘mayaṃ kiṃ kammaṃ katvā imaṃ lokuttarasukhaṃ anuppattā’’ti āvajjetvā paccavekkhamānā kassapabuddhakāle attano attano cariyaṃ addasaṃsu. Tato ‘‘tatiyo kuhi’’nti āvajjentā bārāṇasirajjaṃ kārentaṃ disvā tassa guṇe saritvā ‘‘so pakatiyāva appicchatādiguṇasamannāgato hoti, amhākaṃyeva ovādako vattā vacanakkhamo pāpagarahī, handa, naṃ ārammaṇaṃ dassetvā ārocemā’’ti okāsaṃ gavesantā taṃ ekadivasaṃ sabbālaṅkāravibhūsitaṃ uyyānaṃ gacchantaṃ disvā ākāsenāgantvā uyyānadvāre veḷugumbamūle aṭṭhaṃsu. Mahājano atitto rājadassanena rājānaṃ ulloketi. Tato rājā ‘‘atthi nu kho koci mama dassane byāpāraṃ na karotī’’ti olokento paccekabuddhe addakkhi. Saha dassaneneva cassa tesu sineho uppajji. So hatthikkhandhā oruyha santena ācārena upasaṅkamitvā ‘‘bhante, kiṃ nāma tumhe’’ti pucchi. Te ‘‘mayaṃ, mahārāja, asajjamānā nāmā’’ti āhaṃsu[Pg.178]. ‘‘Bhante, asajjamānāti etassa ko attho’’ti? ‘‘Alagganattho, mahārājā’’ti. Tato veḷugumbaṃ dassetvā āhaṃsu – ‘‘seyyathāpi, mahārāja, imaṃ veḷugumbaṃ sabbaso mūlakhandhasākhānusākhāhi saṃsibbitvā ṭhitaṃ asihattho puriso mūle chetvā āviñchanto na sakkuṇeyya uddharituṃ, evameva tvaṃ anto ca bahi ca jaṭāya jaṭito āsattavisatto tattha vilaggo. Seyyathāpi vā panassa vemajjhagatopi ayaṃ vaṃsakaḷīro asañjātasākhattā kenaci alaggova ṭhito, sakkā ca pana agge vā mūle vā chetvā uddharituṃ, evameva mayaṃ katthaci asajjamānā sabbā disā gacchāmā’’ti tāvadeva catutthajjhānaṃ samāpajjitvā passato eva rañño ākāsena nandamūlakapabbhāraṃ agamaṃsu. Tato rājā cintesi – ‘‘kadā nu kho ahampi evaṃ asajjamāno bhaveyya’’nti tattheva ṭhito vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva kammaṭṭhānaṃ pucchito imaṃ gāthaṃ abhāsi.

94. 《广竹》颂（Vaṃso visālo）的缘起为何？据说，在迦叶（Kassapa）世尊的教法时期，有三位独觉菩萨出家，圆满两万年的往返行后，生于天界。其后从彼处命终，最年长者生于波罗奈（Bārāṇasī）的王族中，其余两位则生于边地王族。他们二人都学习业处，舍弃王位而出家，依次成为独觉佛，安住在难陀山窟（Nandamūlakapabbhāra）中。一日，他们从等至出定后思惟：“我们是造了什么业，才证得此出世间之乐？”他们回顾过去，看见了自己在迦叶佛时所修的行业。接着他们思惟：“第三位在何处？”，观见他正在波罗奈治理国家，便忆起他的功德：“此人天生具足少欲等美德，堪受我等教诲，善于听受，能忍耐言说，呵责罪恶。来，我们为他开示一个法门，令其解脱吧。”他们寻觅时机，一日见国王全身饰满庄严，正前往御花园，便从空中前来，立于园门旁的竹丛下。大众对觐见国王一事犹感不足，皆仰望国王。于是国王环顾，心想：“难道有谁不专注于看我吗？”，这时他看见了诸独觉。甫一见面，他便对他们生起敬爱之心。国王从象背上下来，举止安详地走上前去，问道：“尊者，您们如何称呼？”他们回答：“大王，我们名叫‘无著’。”“尊者，‘无著’是何义？”“大王，是无所执著之义。”接着，他们指着竹丛说：“大王，譬如这丛竹子，根、干、枝、小枝相互缠结而立，一个手持利剑的人，即使在根部将其砍断，也无法拉扯着将它拔出。同样地，你被内在与外在的缠结所束缚，于其中深生爱著、染著、执著。又譬如，竹丛中这根竹笋，因未生枝节，不与任何东西纠缠而立，在顶端或根部切断后便可取出。同样地，我们于任何地方皆无所执著，故能游化于一切方向。”说罢，他们即刻进入第四禅那，在国王的注视下，凌空飞往难陀山窟。于是国王思惟：“我何时才能像这样无所执著呢？”他当下安住，修习毘婆舍那，证得了独觉菩提。后来，当他被人以同样的方式问及业处时，便说了这首偈颂。

Tattha vaṃsoti veḷu. Visāloti vitthiṇṇo. Va-kāro avadhāraṇattho, eva-kāro vā ayaṃ, sandhivasena ettha e-kāro naṭṭhā. Tassa parapadena sambandho. Taṃ pacchā yojessāma. Yathāti paṭibhāge. Visattoti laggo jaṭito saṃsibbito. Puttesu dāresu cāti puttadhītubhariyāsu. Yā apekkhāti yā taṇhā yo sineho. Vaṃsakkaḷīrova asajjamānoti vaṃsakaḷīro viya alaggamāno. Kiṃ vuttaṃ hoti? Yathā vaṃso visālo visatto eva hoti, puttesu dāresu ca yā apekkhā, sāpi evaṃ tāni vatthūni, saṃsibbitvā ṭhitattā visattā eva. Svāhaṃ tāya apekkhāya apekkhavā visālo vaṃso viya visattoti evaṃ apekkhāya ādīnavaṃ disvā taṃ apekkhaṃ maggañāṇena chindanto ayaṃ vaṃsakaḷīrova rūpādīsu vā lābhādīsu vā kāmabhavādīsu vā diṭṭhādīsu vā taṇhāmānadiṭṭhivasena asajjamāno paccekabodhiṃ adhigatoti. Sesaṃ purimanayeneva veditabbaṃ.

于此，vaṃso(竹)即veḷu(竹)。Visālo(广大)即vitthiṇṇo(宽广)。Va字是决定义，或者说它是eva字，此处因连音之故，e字消失。它与后一词相连，我们稍后将连接它。Yathā(如)是譬喻义。Visatto(缠结)即laggo(黏著)、jaṭito(缠绕)、saṃsibbito(交织)。Puttesu dāresu ca(于子女妻子)即于儿子、女儿、妻子。Yā apekkhā(任何期望)指任何渴爱(taṇhā)、任何爱染(sineha)。Vaṃsakkaḷīrova asajjamāno(如竹笋不执著)即vaṃsakaḷīro viya alaggamāno(如竹笋般不黏著)。此话何意？譬如广大的竹子是缠结的，同样地，对子女妻子的期望，也因与那些事物交织而住，故是黏著的。“我因那期望而有期望，如广大的竹子般被缠结。”像这样见到期望的过患后，以道智(maggañāṇa)斩断那期望，如竹笋般不以贪、慢、见执著于色等、利得等、欲有等或见等，而证得了独觉菩提(paccekabodhi)。余者应如前述之理了知。

Vaṃsakkaḷīragāthāvaṇṇanā niṭṭhitā.

《竹笋偈》释义终。

95. Migo araññamhīti kā uppatti? Eko kira bhikkhu kassapassa bhagavato sāsane yogāvacaro kālaṃ katvā bārāṇasiyaṃ seṭṭhikule uppanno [Pg.179] aḍḍhe mahaddhane mahābhoge. So subhago ahosi, tato paradāriko hutvā kālaṅkato niraye nibbatto tattha paccitvā pakkāvasesena seṭṭhibhariyāya kucchimhi itthī hutvā paṭisandhiṃ gaṇhi. Nirayato āgatānaṃ sattānaṃ gattāni uṇhāni honti. Tena seṭṭhibhariyā ḍayhamānena udarena kicchena kasirena taṃ gabbhaṃ dhāretvā kālena dārikaṃ vijāyi. Sā jātadivasato pabhuti mātāpitūnaṃ sesabandhuparijanānañca dessā ahosi. Vayappattā ca yamhi kule dinnā, tatthāpi sāmikasassusasurānaṃ dessāva ahosi appiyā amanāpā. Atha nakkhatte ghosite seṭṭhiputto tāya saddhiṃ kīḷituṃ anicchanto vesiṃ ānetvā kīḷati. Sā taṃ dāsīnaṃ santikā sutvā seṭṭhiputtaṃ upasaṅkamitvā nānappakārehi anunayitvā ca āha – ‘‘ayyaputta, itthī nāma sacepi dasannaṃ rājūnaṃ kaniṭṭhā hoti, cakkavattino vā dhītā, tathāpi sāmikassa pesanakarā hoti. Sāmike anālapante sūle āropitā viya dukkhaṃ paṭisaṃvedeti. Sace ahaṃ anuggahārahā anuggahetabbā, no ce, vissajjetabbā. Attano ñātikulaṃ gamissāmī’’ti. Seṭṭhiputto – ‘‘hotu, bhadde, mā soci kīḷanasajjā hohi, nakkhattaṃ kīḷissāmā’’ti āha. Seṭṭhidhītā tāvattakena sallāpamattena ussāhajātā ‘‘sve nakkhattaṃ kīḷissāmī’’ti bahuṃ khajjabhojjaṃ paṭiyādeti. Seṭṭhiputto dutiyadivase anārocetvāva kīḷanaṭṭhānaṃ gato. Sā ‘‘idāni pesessati, idāni pesessatī’’ti maggaṃ olokentī nisinnā ussūraṃ disvā manusse pesesi. Te paccāgantvā ‘‘seṭṭhiputto gato’’ti ārocesuṃ. Sā taṃ sabbaṃ paṭiyāditaṃ ādāya yānaṃ abhiruhitvā uyyānaṃ gantuṃ āraddhā.

95. 《林中鹿喻》的缘起是什么？据说，一位比丘在迦叶世尊的教法中，身为精勤修行者，命终后投生于波罗奈（Bārāṇasī）城一个富裕、资财丰厚、享乐广大的长者家族。他生得俊美，后来犯邪淫罪，命终后堕入地狱，在那里受苦，待业报残余时，投生为长者妻子的胎中，成为女性。从地狱来的众生身体是炽热的。因此，长者妻子腹部灼热，艰难困苦地怀着那个胎儿，届时生下一个女儿。她从出生之日起，就令父母和其余亲属仆从厌恶。及至成年后，她被嫁到某个家族，在那里也令丈夫、公公、婆婆厌恶，不受喜爱，不合心意。那时，庆典宣布后，长者之子不愿与她一同玩乐，便带妓女去玩乐。她从婢女那里听到此事，便来到长者之子面前，以各种方式劝慰后说：“夫君，女人即使是十位国王最小的女儿，或是转轮王的女儿，也还是侍奉丈夫之人。若丈夫不与自己说话，她便感受痛苦，如同被钉在木桩上一般。如果我值得您眷顾，就请眷顾我；如果不，就请放我走，我回娘家去。”长者之子说：“好吧，贤女，不要悲伤，准备好玩乐，我们一起过节。”长者之女仅因这几句对话便生起勇气，心想“明天要一起玩乐了”，于是准备了许多食物。第二天，长者之子没有告知她就去了玩乐场所。她心想“现在会派人来叫我了，现在会派人来叫我了”，一直望着路坐着，直到太阳西斜，便派人去打探消息。那些人回来禀报说“长者之子已经去了”。她便带上所有准备好的东西，坐上车子，开始前往园林。

Atha nandamūlakapabbhāre paccekasambuddho sattame divase nirodhā vuṭṭhāya nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā ‘‘kattha ajja bhikkhaṃ carissāmā’’ti āvajjento taṃ seṭṭhidhītaraṃ disvā ‘‘mayi imissā saddhākāraṃ kāretvā taṃ kammaṃ parikkhayaṃ gamissatī’’ti ñatvā pabbhārasamīpe saṭṭhiyojanamanosilātale ṭhatvā pattacīvaramādāya abhiññāpādakaṃ jhānaṃ samāpajjitvā ākāsenāgantvā tassā paṭipathe oruyha bārāṇasiṃ abhimukho agamāsi. Taṃ disvāva dāsiyo seṭṭhidhītāya [Pg.180] ārocesuṃ. Sā yānā oruyha sakkaccaṃ vanditvā pattaṃ sabbarasasampannena khādanīyena bhojanīyena pūretvā padumapupphena paṭicchādetvā heṭṭhāpi padumapupphaṃ katvā pupphakalāpaṃ hatthena gahetvā paccekabuddhassa hatthe pattaṃ datvā vanditvā pupphakalāpahatthā patthanaṃ akāsi – ‘‘bhante, yathā idaṃ pupphaṃ, evāhaṃ yattha yattha upapajjāmi, tattha tattha mahājanassa piyā bhaveyyaṃ manāpā’’ti. Evaṃ patthetvā dutiyampi patthesi – ‘‘bhante, dukkho gabbhavāso, taṃ anupagamma padumapupphe eva paṭisandhi bhaveyyā’’ti. Tatiyampi patthesi – ‘‘bhante, jeguccho mātugāmo, cakkavattidhītāpi paravasaṃ gacchati. Tasmā ahaṃ itthibhāvaṃ anupagamma puriso bhaveyya’’nti. Catutthampi patthesi – ‘‘bhante, imaṃ saṃsāradukkhaṃ atikkamma pariyosāne tumhehi pattaṃ amataṃ pāpuṇeyya’’nti. Evaṃ caturo paṇidhī katvā taṃ padumapupphakalāpaṃ pūjetvā pañcapatiṭṭhitena vanditvā ‘‘pupphasadiso eva me gandho ceva vaṇṇo ca hotū’’ti imaṃ pañcamaṃ paṇidhiṃ akāsi.

其时，在难陀穆拉山窟(Nandamūlakapabbhāra)，一位独觉于第七日从灭尽定起身，嚼过龙蔓齿木(Nāgalatā-dantakaṭṭha)，在阿耨达池洗口后，思惟：“今日应于何处乞食？”他作意时看见那位长者之女，了知：“若令此女对我生起信心之行，其业便将消尽。”于是，他立于山窟附近六十由旬远的红石台(manosilātala)上，取了衣钵，入神通足处禅，由空中而来，降于她的前方，面向波罗奈城走去。婢女们一见，便告知长者之女。她从车上下来，恭敬礼拜，以具足众味的嚼食与啖食装满其钵，上覆莲花，下亦垫以莲花。她手中拿着一束莲花，将钵置于独觉手中，礼拜后，手持花束发愿道：“尊者，愿我如是花，无论生于何处，皆为众人所爱所喜。”如是发愿后，她又发第二愿：“尊者，住胎是苦，愿我不再经历，而于莲花中化生。”又发第三愿：“尊者，女身可厌，纵为转轮王之女，亦受制于人。是故，愿我不再得女身，而为男子。”又发第四愿：“尊者，愿我超越此轮回之苦，于最终证得您所证之甘露。”她立此四愿，供养了那束莲花，行五体投地礼，然后立下第五个愿：“愿我的香气与容色皆如花朵。”

Tato paccekabuddho pattañca pupphakalāpañca gahetvā ākāse ṭhatvā –

于是，独觉拿着钵与花束，立于空中——

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. –

汝之所愿，汝之所求，愿速成就；一切愿望，皆得圆满，犹如十五之月。

Imāya gāthāya seṭṭhidhītāya anumodanaṃ katvā ‘‘seṭṭhidhītā maṃ gacchantaṃ passatū’’ti adhiṭṭhahitvā ākāsena nandamūlakapabbhāraṃ agamāsi. Seṭṭhidhītāya taṃ passantiyā mahatī pīti uppajji. Bhavantare kataṃ akusalaṃ kammaṃ anokāsatāya parikkhīṇaṃ ciñcambiladhotatambalohabhājanamiva suddhā jātā. Tāvadevassā patikule ñātikule ca sabbo jano tuṭṭho. ‘‘Kiṃ karomā’’ti piyavacanāni ca paṇṇākārāni ca pesesi. Sāmikopi manusse pesesi – ‘‘seṭṭhidhītaraṃ sīghaṃ ānetha, ahaṃ vissaritvā uyyānaṃ āgato’’ti. Tato pabhuti ca naṃ ure vilittacandanaṃ viya āmuttamuttāhāraṃ viya pupphamālā viya ca piyāyanto parihari. Sā tattha yāvatāyukaṃ issariyabhogayuttasukhaṃ anubhavitvā kālaṃ katvā purisabhāvena devaloke padumapupphe uppajji. So devaputto gacchantopi padumapupphagabbhe eva gacchati, tiṭṭhantopi nisīdantopi sayantopi padumapupphagabbheyeva sayati. ‘‘Mahāpadumadevaputto’’ti ca naṃ vohariṃsu. Evaṃ [Pg.181] so tena iddhānubhāvena anulomapaṭilomaṃ cha devaloke eva saṃsarati.

诵此偈后，他对富商女做了随喜，并发愿：“愿富商女看到我离去”，便腾空飞往难陀穆拉迦(Nandamūlaka)山坡。富商女看到他离去，心生极大欢喜。往昔所造的恶业，因无机会成熟而消尽，如同铜器经罗望子擦拭般彻底清净。顿时她夫家和娘家的所有人都非常高兴，纷纷送来亲切问候与各种礼物。她的丈夫也派人来说：“快把富商女接回来，我竟忘了她，独自来了园林。”从此丈夫待她如胸前涂抹的檀香、如佩戴的珍珠项链、如头戴的花环般珍爱。她在那儿尽享天年之富贵与快乐，命终后，以男性之身，生于天界莲花之中。那位天子无论是行走、站立、坐着还是躺卧，皆在莲花胎藏中。人们称他为“大红莲(Mahāpaduma)天子”。就这样，他凭借着这种神通力，顺逆在六欲天中轮回。

Tena ca samayena bārāṇasirañño vīsati itthisahassāni honti. Tāsu ekāpi puttaṃ na labhati. Amaccā rājānaṃ viññāpesuṃ – ‘‘deva, kulavaṃsānupālako putto icchitabbo, atraje avijjamāne khettajopi kulavaṃsadharo hotī’’ti. Atha rājā ‘‘ṭhapetvā mahesiṃ avasesā itthiyo sattāhaṃ dhammanāṭakaṃ karothā’’ti yathākāmaṃ bahi carāpesi, tathāpi puttaṃ nālattha. Puna amaccā āhaṃsu – ‘‘mahārāja, mahesī nāma puññena ca paññāya ca sabbaitthīnaṃ aggā, appeva nāma devo mahesiyā kucchimhi puttaṃ labheyyā’’ti. Rājā mahesiyā etamatthaṃ ārocesi. Sā āha – ‘‘mahārāja, yā itthī sīlavatī saccavādinī, sā puttaṃ labheyya, hirottapparahitāya kuto putto’’ti pāsādaṃ abhiruhitvā pañca sīlāni samādiyitvā punappunaṃ āvajjesi, sīlavatiyā rājadhītāya pañca sīlāni āvajjentiyā puttapatthanācitte uppannamatte sakkassa āsanaṃ saṃkampi.

那时，波罗奈（Bārāṇasī）国王有两万妃子，其中无一能得子。大臣们禀告国王：“陛下，应求一子以承继王室血脉；若无亲生子，过继子亦可承继王室血脉。”于是国王让除王后外的其余妃子随意出宫七日，表演法戏。即使如此，仍未能得子。大臣们又说：“大王，王后以福德与智慧，在所有女子中最为殊胜，或许陛下能从王后腹中得子。”国王将此事告知王后。王后说：“大王，唯有持戒、说真话的女子方能得子，无惭无愧者，何能得子？”便登上楼阁，受持五戒，反复思惟。当持戒的王后心中生起求子之愿时，帝释天的宝座震动了。

Atha sakko āvajjento etamatthaṃ viditvā – ‘‘sīlavatiyā rājadhītāya puttavaraṃ demī’’ti ākāsenāgantvā deviyā sammukhe ṭhito ‘‘kiṃ varesi, devī’’ti? ‘‘Puttaṃ, mahārājā’’ti. ‘‘Dammi te, devi, puttaṃ, mā cintayī’’ti vatvā devalokaṃ gantvā ‘‘atthi nu kho ettha khīṇāyuko’’ti āvajjento ‘‘ayaṃ mahāpadumo uparidevalokaṃ gantukāmo ca bhavissatī’’ti ñatvā tassa vimānaṃ gantvā ‘‘tāta mahāpaduma, manussalokaṃ gacchāhī’’ti yāci. So ‘‘mā evaṃ, mahārāja, bhaṇa, jegucchito manussaloko’’ti. ‘‘Tāta, tvaṃ manussaloke puññaṃ katvā idhūpapanno, tattheva ṭhatvā pāramiyo pūretabbā, gaccha, tātā’’ti. ‘‘Dukkho, mahārāja, gabbhavāso, na sakkomi tattha vasitu’’nti. ‘‘Tāta, te gabbhavāso natthi, tathā hi tvaṃ kammamakāsi, yathā padumagabbheyeva nibbattissasi, gaccha, tātā’’ti punappunaṃ vuccamāno adhivāsesi.

这时，帝释天观察思惟后，知晓此事——“我要赐予持戒王后一位殊胜之子”，便从空中降临，站在王后面前问道：“王后，您想要什么？”“大王，我想要一个儿子。”“王后，我将赐予您儿子，请勿忧虑。”说罢便返回天界。他观察天界中是否有将命终者，知道这位大红莲天子将欲往生更高天界，便前往他的宫殿请求道：“孩子大红莲，请你去人间投生吧。”大红莲回答：“大王，请勿如此说，人间令人厌恶。”帝释天劝道：“孩子，你因在人间行善才能生于此天界，应当在那里圆满波罗蜜，去吧，孩子。”大红莲又说：“大王，胎狱之苦甚剧，我无法忍受。”帝释天安慰道：“孩子，你不会经历胎狱之苦，因你所造之业，将直接于莲花胎藏中化生，去吧，孩子。”经过再三劝请，大红莲终于应允。

So devalokā cavitvā bārāṇasirañño uyyāne silāpaṭṭapokkharaṇiyaṃ padumagabbhe nibbatto. Tañca rattiṃ paccūsasamaye mahesī supinantena [Pg.182] vīsatiitthisahassaparivutā uyyānaṃ gantvā silāpaṭṭapokkharaṇiyaṃ padumagabbhe puttaṃ laddhā viya ahosi. Sā pabhātāya rattiyā sīlāni rakkhamānā tattha gantvā ekaṃ padumapupphaṃ addasa, taṃ neva tīre hoti na gambhīre. Saha dassaneneva cassā tattha puttasineho uppajji. Sā sayaṃ eva otaritvā taṃ pupphaṃ aggahesi, pupphe gahitamatteyeva pattāni vikasiṃsu. Tattha suvaṇṇapaṭimaṃ viya dārakaṃ addasa, disvāva ‘‘putto me laddho’’ti saddaṃ nicchāresi. Mahājano sādhukārasahassāni pavattesi. Rañño ca pesesi. Rājā sutvā ‘‘kattha laddho’’ti pucchitvā laddhokāsaṃ sutvā ‘‘uyyānañca pokkharaṇiyaṃ padumañca amhākaṃyeva, tasmā amhākaṃ khette jātattā khettajo nāmāyaṃ putto’’ti vatvā nagaraṃ pavesetvā vīsatisahassaitthiyo dhātikiccaṃ kāresi. Yā yā kumārassa ruciṃ ñatvā patthitaṃ patthitaṃ khādanīyaṃ khādāpeti, sā sā sahassaṃ labhati. Sakalabārāṇasī calitā, sabbo jano kumārassa paṇṇākārasahassāni pesesi. Kumāro taṃ taṃ atinetvā ‘‘imaṃ khāda, imaṃ bhuñjā’’ti vuccamāno bhojanena ubbāḷho ukkaṇṭhito hutvā gopuradvāraṃ gantvā lākhāguḷakena kīḷati.

他从天界死没后，投生到波罗奈(Bārāṇasī)国王花园里石板莲池中的莲花胎藏里。那天晚上黎明时分，王后梦见自己被两万名女子围绕，来到花园的石板莲池，好像在莲花胎藏中得到儿子一样。天亮后，王后持戒来到那里，看见一朵莲花，它既不在岸边，也不在深处。她一看到这朵莲花，心中立刻生起爱子之情。她亲自下水摘取那朵花，刚一握住，花瓣就绽放了。在花中，她看到一个如黄金塑像般的男童，看到后就欢呼道：“我得到儿子了！”民众发出成千上万的善哉声，并派人禀告国王。国王听闻后，问：“在哪里得到的？”得知地点后，说：“花园、莲池和莲花都是我们的，因此这孩子生在我们的领地里，就名为‘田生(Khettaja)’。”于是将王子迎入城中，令两万名女子负责养育之事。哪个女子知道王子的喜好，给他想吃的嚼食，就能得到一千赏金。整个波罗奈城都轰动了，所有人都给王子送去成千上万的礼物。王子让人把那些礼物都拿开，又总是被告知“食此，食彼”，他对食物感到厌烦，于是走到城门口，玩起了树胶球。

Tadā aññataro paccekabuddho bārāṇasiṃ nissāya isipatane vasati. So kālasseva vuṭṭhāya senāsanavattasarīraparikammamanasikārādīni sabbakiccāni katvā paṭisallānā vuṭṭhito ‘‘ajja kattha bhikkhaṃ gahessāmī’’ti āvajjento kumārassa sampattiṃ disvā ‘‘esa pubbe kiṃ kammaṃ karī’’ti vīmaṃsanto ‘‘mādisassa piṇḍapātaṃ datvā catasso patthanā patthesi, tattha tisso siddhā, ekā tāva na sijjhati, tassa upāyena ārammaṇaṃ dassemī’’ti bhikkhācāravasena kumārassa santikaṃ agamāsi. Kumāro taṃ disvā ‘‘samaṇa, mā idha āgacchi, ime hi tampi ‘imaṃ khāda, imaṃ bhuñjā’ti vadeyyu’’nti āha. So ekavacaneneva tato nivattitvā attano senāsanaṃ agamāsi. Kumāro parijanaṃ āha – ‘‘ayaṃ samaṇo mayā vuttamattova nivatto, kuddho nu kho mamā’’ti. So tehi ‘‘pabbajitā nāma na kodhaparāyaṇā honti, parena pasannamanena yaṃ dinnaṃ, tena yāpentī’’ti vuccamānepi ‘‘duṭṭho evarūpo nāma [Pg.183] samaṇo, khamāpessāmi na’’nti mātāpitūnaṃ ārocetvā hatthiṃ abhiruhitvā mahatā rājānubhāvena isipatanaṃ gantvā migayūthaṃ disvā pucchi – ‘‘kinnāmete’’ti? ‘‘Ete, sāmi, migā nāmā’’ti. ‘‘Etesaṃ ‘imaṃ khādatha, imaṃ bhuñjatha, imaṃ sāyathā’ti vatvā paṭijaggantā atthī’’ti? ‘‘Natthi, sāmi, yattha tiṇodakaṃ sulabhaṃ tattha vasantī’’ti.

那时，有一位独觉佛住在依靠波罗奈(Bārāṇasī)的仙人堕处(Isipatana)。他清晨起身，做完住处、身体、作意等所有日常事务后，从宴坐中起，心想：“今日何处乞食？”当他观察到王子的福德时，思忖道：“此人过去做了何业？”随即明白：“他曾布施团食予我等之人，并发下四种愿望，其中三者已成就，一者尚未成就，我当以方便法示其缘由。”于是就通过乞食的方式来到王子附近。王子看见他后说：“沙门，莫来此处，这些人亦会叫你‘食此、食彼’。”他听到这句话，就立刻转身回到自己的住所。王子问侍从：“这位沙门听我说了一句话就回去了，是否对我生气了？”侍从们回答说：“出家者不以瞋恚为归趣，他们以他人欢喜心所施予者维生。”但王子却说：“这沙门如此可恶！我定要让他原谅我。”于是禀告父母后，骑着大象，带着盛大王威来到仙人堕处。看见一群鹿，就问：“这是什么？”侍从回答说：“主人，这些叫做鹿。”王子又问：“有没有人对它们说‘食此、食彼、尝此’，这样伺候喂养它们？”侍从回答说：“没有，主人，它们哪里有水草就住在哪里。”

Kumāro ‘‘yathā ime arakkhiyamānāva yattha icchanti, tattha vasanti, kadā nu kho ahampi evaṃ vaseyya’’nti etaṃ ārammaṇaṃ aggahesi. Paccekabuddhopi tassa āgamanaṃ ñatvā senāsanamaggañca caṅkamanañca sammajjitvā maṭṭhaṃ katvā ekadvattikkhattuṃ caṅkamitvā padanikkhepaṃ dassetvā divāvihārokāsañca paṇṇasālañca sammajjitvā maṭṭhaṃ katvā pavisanapadanikkhepaṃ dassetvā nikkhamanapadanikkhepaṃ adassetvā aññatra agamāsi. Kumāro tattha gantvā taṃ padesaṃ sammajjitvā maṭṭhakataṃ disvā ‘‘vasati maññe ettha so paccekabuddho’’ti parijanena bhāsitaṃ sutvā āha – ‘‘pātopi so samaṇo dussati, idāni hatthiassādīhi attano okāsaṃ akkantaṃ disvā suṭṭhutaraṃ dusseyya, idheva tumhe tiṭṭhathā’’ti hatthikkhandhā oruyha ekakova senāsanaṃ paviṭṭho vattasīsena susammaṭṭhokāse padanikkhepaṃ disvā ‘‘so dānāyaṃ samaṇo ettha caṅkamanto na vaṇijjādikammaṃ cintesi, addhāyaṃ attano hitameva cintesi maññe’’ti pasannamānaso caṅkamaṃ abhiruhitvā dūrīkataputhuvitakko gantvā pāsāṇaphalake nisīditvā sañjātaekaggo hutvā paṇṇasālaṃ pavisitvā vipassanto paccekabodhiñāṇaṃ adhigantvā purimanayeneva purohitena kammaṭṭhānaṃ pucchito gaganatale nisinno imaṃ gāthamabhāsi.

王子想：“此等鹿群无有守护，随心所欲，安住于意欲之处。我何时方能如此生活？”他便以此为所缘。独觉佛(Paccekabuddha)了知他将前来，便将住处与经行道打扫洁净，经行一两回以留下足迹，又将日间住处与叶庵打扫洁净，留下进入的足迹，却不留下外出的足迹，然后前往他处。王子到了那里，看见该处被打扫得干净整洁，听到随从说：“想必那位独觉佛住在这里。”便说道：“那沙门早上已然不悦，如今看到自己的地方被象马等践踏，想必会更加恼怒。你们就在此地等候。”他从象背上下来，独自一人进入住处，垂首看见清扫干净的经行处有足迹，心想：“这位沙门在此经行时，定然没有思虑买卖等事务，想必确实只思量着自身的利益。”他心生净信，走上经行道，远离种种杂念，行至一块石板上坐下，心念专一后，进入叶庵修习观，证得了独觉菩提智。之后，如前例一般，在被婆罗门祭司问及业处时，他坐于虚空中，诵出此偈。

Tattha migoti dve migā – eṇīmigo ca pasadamigo ca. Apica sabbesaṃ āraññikānaṃ catuppadānaṃ etaṃ adhivacanaṃ. Idha pana pasadamigo adhippetoti vadanti. Araññamhīti gāmañca gāmūpacārañca ṭhapetvā avasesaṃ araññaṃ, idha pana uyyānaṃ adhippetaṃ, tasmā ‘‘uyyānamhī’’ti vuttaṃ hoti. Yathāti paṭibhāge. Abaddhoti rajjubandhanādīhi abaddho, etena vissatthacariyaṃ dīpeti. Yenicchakaṃ gacchati vocarāyāti yena yena disābhāgena gantumicchati, tena tena disābhāgena gocarāya gacchati. Vuttampi cetaṃ bhagavatā –

于此，“鹿”(migo)有两种：羚鹿(eṇīmigo)与斑鹿(pasadamigo)。再者，此词也是对一切林栖四足兽的称呼。但他们说，此处意指斑鹿。“在林中”(Araññamhi)是指除去村庄和村庄附近后的其余地方。但此处意指园林，因此说成“在园林中”。“如”(Yathā)是对应之义。“无缚”(Abaddho)指不为绳索等所缚，此句显示其行止自在。“随意而行觅食”(Yenicchakaṃ gacchati vocarāya)是指它欲往何方，即往何方觅食。此亦为世尊所说：

‘‘Seyyathāpi[Pg.184], bhikkhave, āraññako migo araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa, evameva kho, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu antamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’’ti (ma. ni. 1.287; cūḷani. khaggavisāṇasuttaniddesa 125) vitthāro.

“诸比丘，譬如林鹿于林中树丛间游行，行走自在，站立自在，坐卧自在。此是何因？诸比丘，因其不在猎人范围之内。诸比丘，正是如此，比丘远离诸欲……乃至……成就并安住于初禅。诸比丘，此比丘被称为：已终结魔罗，使其无迹可寻，摧毁魔眼，已脱离恶者之视线。”此为详说。

Seritanti sacchandavuttitaṃ aparāyattataṃ vā, idaṃ vuttaṃ hoti – yathā migo araññamhi abaddho yenicchakaṃ gacchati gocarāya, tathā kadā nu kho ahampi taṇhābandhanaṃ chinditvā evaṃ gaccheyyanti. Viññū paṇḍito naro seritaṃ pekkhamāno eko careti.

“自在”(Seritaṃ)指随心所欲而行，或不依赖于他人。此即是说——犹如林中之鹿无有系缚，为觅食而随意而行，我何时方能斩断渴爱之缚，亦能如是而行？有识之智者，见此自在，故应独行。

Migoaraññagāthāvaṇṇanā niṭṭhitā.

《如鹿在林》偈之释义终。

96. Āmantanā hotīti kā uppatti? Bārāṇasirañño kira mahāupaṭṭhānasamaye amaccā upasaṅkamiṃsu. Tesu eko amacco ‘‘deva, sotabbaṃ atthī’’ti ekamantaṃ gamanaṃ yāci. So uṭṭhāyāsanā agamāsi. Puna eko mahāupaṭṭhāne nisinnaṃ yāci, eko hatthikkhandhe nisinnaṃ, eko assapiṭṭhiyaṃ nisinnaṃ, eko suvaṇṇarathe nisinnaṃ, eko sivikāya nisīditvā uyyānaṃ gacchantaṃ yāci. Rājā tato orohitvā agamāsi. Aparo janapadacārikaṃ gacchantaṃ yāci, tassapi vacanaṃ sutvā hatthikkhandhato oruyha ekamantaṃ agamāsi. Evaṃ so tehi nibbinno hutvā pabbaji. Amaccā issariyena vaḍḍhanti. Tesu eko gantvā rājānaṃ āha – ‘‘asukaṃ nāma, mahārāja, janapadaṃ mayhaṃ dehī’’ti. Rājā taṃ ‘‘itthannāmo bhuñjatī’’ti bhaṇati. So rañño vacanaṃ anādiyitvā ‘‘gacchāmahaṃ taṃ janapadaṃ gahetvā bhuñjāmī’’ti tattha gantvā kalahaṃ katvā puna ubhopi rañño santikaṃ āgantvā aññamaññassa dosaṃ ārocenti. Rājā ‘‘na sakkā ime tosetu’’nti tesaṃ lobhe ādīnavaṃ disvā vipassanto paccekabodhiṃ sacchākāsi. So purimanayena imaṃ udānaṃ abhāsi.

96. “‘有召命’此偈的缘起为何？据说，在波罗奈(Bārāṇasī)王举行大朝会时，大臣们前来觐见。其中一位大臣说：‘大王，有事禀告。’并请求到一旁说话。国王便从座位上起身离去。后来，又有一位大臣在国王于大朝会中坐着时请求，一位在国王坐于象背时请求，一位在国王坐于马背时请求，一位在国王坐于金车时请求，还有一位在国王坐着轿子前往园林时请求。国王于是下轿离去。另一位大臣在国王巡行国土时请求，国王听了他的话，也从象背上下来，去到一旁。就这样，国王因他们而感到厌烦，于是出家了。大臣们的权势日渐增长。其中一位去对国王说：‘大王，请将某个地区赐给我。’国王说：‘某某人正在享用那个地区。’那人不听国王的话，说：‘我要去占有那个地区来享用！’他便去到那里挑起争斗。之后，两人都来到国王面前，互相指责对方的过错。国王心想：‘这些人是无法满足的。’他见到他们贪婪的过患后，修习观(vipassanā)，证得了独觉菩提(paccekabodhi)。他如前例一般，说了这句自说语(udāna)。

Tassattho [Pg.185] – sahāyamajjhe ṭhitassa divāseyyasaṅkhāte vāse ca, mahāupaṭṭhānasaṅkhāte ṭhāne ca, uyyānagamanasaṅkhāte gamane ca, janapadacārikasaṅkhātāya cārikāya ca, ‘‘idaṃ me suṇa, idaṃ me dehī’’tiādinā nayena tathā tathā āmantanā hoti, tasmā ahaṃ tattha nibbijjitvā yāyaṃ ariyajanasevitā anekānisaṃsā ekantasukhā, evaṃ santepi lobhābhibhūtehi sabbakāpurisehi anabhipatthitā pabbajjā, taṃ anabhijjhitaṃ paresaṃ avasavattanena bhabbapuggalavasena seritañca pekkhamāno vipassanaṃ ārabhitvā anukkamena paccekabodhiṃ adhigatosmi. Sesaṃ vuttanayamevāti.

其义是：身处朋友之中，或在被称为日间卧息的住处，或在被称为大集会的场所，或在被称为游园的行进中，或在被称为国土游历的游行中，常被以“听我说这个”、“给我那个”等方式如此这般地召唤。因此我对此感到厌离，念及这由圣者奉行、具无量功德、唯是安乐的出家生活，即使如此，仍不为一切被贪欲征服的卑劣之人所向往。我观察这不为他人所贪求、唯依具格的个人(puggala)而自在独行的生活，便发起观(vipassanā)，次第证得了辟支菩提(paccekabodhi)。其余如前所说。

Āmantanāgāthāvaṇṇanā niṭṭhitā.

《召唤偈》释义终。

97. Khiḍḍāratīti kā uppatti? Bārāṇasiyaṃ kira ekaputtakabrahmadatto nāma rājā ahosi. So tassa ekaputtako piyo ahosi manāpo pāṇasamo, rājā sabbairiyāpathesu puttakaṃ gahetvāva vattati. So ekadivasaṃ uyyānaṃ gacchanto taṃ ṭhapetvā gato. Kumāropi taṃ divasaṃyeva uppannena byādhinā mato. Amaccā ‘‘puttasinehena rañño hadayampi phaleyyā’’ti anārocetvāva naṃ jhāpesuṃ. Rājā uyyāne surāmadena matto puttaṃ neva sarati, tathā dutiyadivasepi nhānabhojanavelāsu. Atha bhuttāvī nisinno saritvā ‘‘puttaṃ me ānethā’’ti āha. Tassa anurūpena vidhānena taṃ pavattiṃ ārocesuṃ. Tato sokābhibhūto nisinno evaṃ yoniso manasākāsi – ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti. Evaṃ anukkamena anulomapaṭilomaṃ paṭiccasamuppādaṃ sammasanto paccekasambodhiṃ sacchākāsi. Sesaṃ saṃsaggagāthāvaṇṇanāyaṃ vuttasadisameva ṭhapetvā gāthāyatthavaṇṇanaṃ.

97. 《嬉戏乐偈》的缘起为何？据说在波罗奈（Bārāṇasī）城，有一位独子的国王，名叫梵授（Brahmadatta）。他那唯一的儿子，深受其喜爱，珍若生命，国王在一切行住坐卧中都将儿子带在身边。有一天，国王去御苑时，将儿子留下后才出发。而王子就在那天因突发疾病而去世。大臣们心想：“国王因爱子之情，心都可能会碎裂。”于是未加禀告，便将王子火化了。国王在御苑中因酒醉而迷乱，没有想起儿子，第二天沐浴、用餐时也是如此。之后，用完餐坐下时，他想了起来，说道：“把我的儿子带来。”大臣们便以合宜的方式将此事禀告了他。于是，国王被忧伤所压倒，他坐着如理作意：“此有故彼有，此生故彼生。”就这样，他次第地、顺逆地思惟缘起（paṭiccasamuppāda），亲证了辟支菩提（paccekabodhi）。除本偈的义释外，其余内容与《交往偈》（Saṃsaggagāthā）的释义所述相同。

Atthavaṇṇanā pana – khiḍḍāti kīḷanā. Sā duvidhā hoti kāyikā ca vācasikā ca. Tattha kāyikā nāma hatthīhipi kīḷanti, assehipi rathehipi dhanūhipi tharūhipīti evamādi. Vācasikā nāma gītaṃ silokabhaṇanaṃ mukhabheriālambarabherīti evamādi. Ratīti pañcakāmaguṇarati. Vipulanti yāva aṭṭhimiñjaṃ ahacca ṭhānena sakalattabhāvabyāpakaṃ. Sesaṃ pākaṭameva[Pg.186]. Anusandhiyojanāpi cettha saṃsaggagāthāya vuttanayeneva veditabbā, tato parañca sabbaṃ.

再者，其释义（Atthavaṇṇanā）如下：嬉戏（khiḍḍā）即是玩乐。它有两种：身的与语的。其中，所谓身的玩乐，是指用大象、马、车、弓、剑等玩耍。所谓语的玩乐，是指歌唱、偈颂、口鼓、悬鼓等。喜乐（rati）是指对五欲（pañcakāmaguṇa）的喜爱。广大（vipula）是指它遍及全身，触及并立足于骨髓。其余的则显而易见。此处的文句连结，也应依《交会偈》（Saṃsaggagāthā）中所说的方法来了知，此后的一切也是如此。

Khiḍḍāratigāthāvaṇṇanā niṭṭhitā.

《嬉戏喜乐偈》释义，终。

98. Cātuddisoti kā uppatti? Pubbe kira kassapassa bhagavato sāsane pañca paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke nibbattā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājā ahosi, sesā pākatikarājāno. Te cattāropi kammaṭṭhānaṃ uggaṇhitvā rajjaṃ pahāya pabbajitvā anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya vaṃsakkaḷīragāthāyaṃ vuttanayeneva attano kammañca sahāyañca āvajjetvā ñatvā bārāṇasirañño upāyena ārammaṇaṃ dassetuṃ okāsaṃ gavesanti. So ca rājā tikkhattuṃ rattiyā ubbijjati, bhīto vissaraṃ karoti, mahātale dhāvati. Purohitena kālasseva vuṭṭhāya sukhaseyyaṃ pucchitopi ‘‘kuto me, ācariya, sukha’’nti sabbaṃ taṃ pavattiṃ ārocesi. Purohitopi ‘‘ayaṃ rogo na sakkā yena kenaci uddhaṃ virecanādinā bhesajjakammena vinetuṃ, mayhaṃ pana khādanūpāyo uppanno’’ti cintetvā ‘‘rajjahānijīvitantarāyādīnaṃ pubbanimittaṃ etaṃ, mahārājā’’ti rājānaṃ suṭṭhutaraṃ ubbejetvā ‘‘tassa vūpasamanatthaṃ ettake ca ettake ca hatthiassarathādayo hiraññasuvaṇṇañca dakkhiṇaṃ datvā yañño yajitabbo’’ti yaññayajane samādapesi.

98. 《四方偈》(Cātuddisoti)的由来为何？据说，往昔迦叶(Kassapa)世尊的教法中，有五位独觉菩萨(paccekabodhisattā)出家，圆满了两万年的往返修行后，投生于天界。他们从天界死后，其中年长者成了波罗奈(Bārāṇasī)国王，其余的则为普通国王。那四位也学习了业处，舍弃王位而出家，依次成为独觉佛，住在难陀根山(Nandamūlakapabbhāra)中。一日，他们从等至中出定，依《竹笋偈》(Vaṃsakkaḷīragāthā)中所说之法，省察自己的业与同伴后，得知了波罗奈王之事，便寻找机会，欲以方便善巧为他开示所缘。而那位国王，一夜三次受到惊吓，恐惧地发出怪叫，在大殿之上奔跑。婆罗门祭司一早就起来问他是否安睡，国王答道：“师尊，我哪里安稳了？”便将那一切情况告知了他。婆罗门祭司心想：“此病非任何催吐、下泻等药物所能调伏，我倒是有个谋食之计。”于是对国王说：“大王，这是王国衰败、生命危难等的前兆啊！”他让国王更为惊恐，并劝导他举行祭祀：“为了平息它，应布施如是数量的象、马、车等，以及金银作为供奉，并举行祭祀。”

Tato paccekabuddhā anekāni pāṇasahassāni yaññatthāya sampiṇḍiyamānāni disvā ‘‘etasmiṃ kamme kate dubbodhaneyyo bhavissati, handa naṃ paṭikacceva gantvā pekkhāmā’’ti vaṃsakkaḷīragāthāyaṃ vuttanayena āgantvā piṇḍāya caramānā rājaṅgaṇe paṭipāṭiyā agamaṃsu. Rājā sīhapañjare ṭhito rājaṅgaṇaṃ olokayamāno te addakkhi, saha dassaneneva cassa sineho uppajji. Tato te pakkosāpetvā ākāsatale paññattāsane nisīdāpetvā sakkaccaṃ bhojetvā katabhattakicce ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, cātuddisā nāmā’’ti. ‘‘Bhante, cātuddisāti imassa ko attho’’ti? ‘‘Catūsu disāsu katthaci [Pg.187] kutoci bhayaṃ vā cittutrāso vā amhākaṃ natthi, mahārājā’’ti. ‘‘Bhante, tumhākaṃ taṃ bhayaṃ kiṃ kāraṇā na hotī’’ti? ‘‘Mayaṃ, mahārāja, mettaṃ bhāvema, karuṇaṃ bhāvema, muditaṃ bhāvema, upekkhaṃ bhāvema. Tena no taṃ bhayaṃ na hotī’’ti vatvā uṭṭhāyāsanā attano vasanaṭṭhānaṃ agamaṃsu.

其时，众多独觉佛看见成千上万的众生为祭祀而被聚集，心想：“若此事做成，此王将难以教化。我们应预先前往见他。”便如《竹笋偈》(Vaṃsakkaḷīragāthā)中所说的方式前来，为乞食而行，依序来到王宫广场。国王站在狮子窗(sīhapañjara)中，眺望王宫广场时看见了他们，一见之下，心中便生起喜爱之情。于是，国王命人将他们请来，让他们坐在祭祀场地上准备好的座位上，恭敬地供养饮食。用斋完毕后，国王问道：“您们是何人？”“大王，我们名叫四方(Cātuddisā)。”“尊者，这‘四方’是何义？”“大王，于四方中，我等在任何地方，对任何事，皆无恐惧或心惊。”“尊者，您们为何无有此恐惧？”“大王，因我等修习慈，修习悲，修习喜，修习舍。是故我等无有此恐惧。”说罢，他们从座起身，返回自己的住处。

Tato rājā cintesi – ‘‘ime samaṇā ‘mettādibhāvanāya bhayaṃ na hotī’ti bhaṇanti, brāhmaṇā pana anekasahassapāṇavadhaṃ vaṇṇayanti, kesaṃ nu kho vacanaṃ sacca’’nti? Athassa etadahosi – ‘‘samaṇā suddhena asuddhaṃ dhovanti, brāhmaṇā pana asuddhena asuddhaṃ. Na sakkā kho pana asuddhena asuddhaṃ dhovituṃ, pabbajitānaṃ eva vacanaṃ sacca’’nti. So ‘‘sabbe sattā sukhitā hontū’’tiādinā nayena mettādayo cattāropi brahmavihāre bhāvetvā hitapharaṇena cittena amacce āṇāpesi – ‘‘sabbe pāṇe muñcatha, sītāni pānīyāni pivantu, haritāni tiṇāni khādantu, sīto ca vāto tesaṃ upavāyatū’’ti. Te tathā akaṃsu.

于是国王思忖：“这些沙门说‘由修习慈等而无有恐惧’，而婆罗门却称赞杀戮成千上万的生命，究竟谁的话为实？”他继而又想：“沙门以清净洗涤不净，婆罗门却以不净洗涤不净。以不净洗涤不净，实不可能，唯有出家人的话才是真实的。”于是他以“愿一切众生皆得安乐”等方式，修习慈、悲、喜、舍四梵住，然后以饶益之心命令大臣们：“释放所有生命！让它们饮清凉之水，食青翠之草，愿凉风为它们吹拂！”大臣们便遵命而行。

Tato rājā ‘‘kalyāṇamittānaṃ vacanena pāpakammato muttomhī’’ti tattheva nisinno vipassitvā paccekabodhiṃ sacchākāsi. Amaccehi ca bhojanavelāyaṃ ‘‘bhuñja, mahārāja, kālo’’ti vutte ‘‘nāhaṃ rājā’’ti purimanayeneva sabbaṃ vatvā imaṃ udānabyākaraṇagāthaṃ abhāsi.

此后国王心想：“因善友之言，我已从恶业中解脱。”便就地坐下修习内观，现证了独觉菩提（paccekabodhi）。大臣们在用餐时间说：“大王，请用膳，时间到了。”他仍如前一样回答：“我不是国王。”说完这一切后，便诵出此感兴偈（udānabyākaraṇagāthā）。

Tattha cātuddisoti catūsu disāsu yathāsukhavihārī, ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā vā nayena brahmavihārabhāvanāya pharitā catasso disā assa santīti cātuddiso. Tāsu catūsu disāsu katthaci satte vā saṅkhāre vā bhayena na paṭihanatīti appaṭigho. Santussamānoti dvādasavidhassa santosassa vasena santussako ca. Itarītarenāti uccāvacena paccayena. Parissayānaṃ sahitā achambhīti ettha parissayanti kāyacittāni, parihāpenti vā tesaṃ sampattiṃ, tāni vā paṭicca sayantīti parissayā, bāhirānaṃ sīhabyagghādīnaṃ abbhantarānañca kāmacchandādīnaṃ kāyacittupaddavānaṃ etaṃ adhivacanaṃ. Te parissaye adhivāsanakhantiyā ca vīriyādīhi dhammehi ca sahatīti parissayānaṃ sahitā. Thaddhabhāvakarabhayābhāvena achambhī. Kiṃ vuttaṃ hoti? Yathā te cattāro samaṇā, evaṃ itarītarena paccayena santussamāno ettha paṭipattipadaṭṭhāne santose ṭhito catūsu disāsu mettādibhāvanāya cātuddiso, sattasaṅkhāresu [Pg.188] paṭihananabhayābhāvena appaṭigho ca hoti. So cātuddisattā vuttappakārānaṃ parissayānaṃ sahitā, appaṭighattā achambhī ca hotīti evaṃ paṭipattiguṇaṃ disvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti. Atha vā te samaṇā viya santussamāno itarītarena vuttanayena cātuddiso hotīti ñatvā evaṃ cātuddisabhāvaṃ patthayanto yoniso paṭipajjitvā adhigatomhi. Tasmā aññopi īdisaṃ ṭhānaṃ patthayanto cātuddisatāya parissayānaṃ sahitā appaṭighatāya ca achambhī hutvā eko care khaggavisāṇakappoti. Sesaṃ vuttanayamevāti.

此处“四向”（cātuddiso）是指在四方随心自在地生活，或者如“遍满一方而住”等方式，通过修习梵住而遍满四方，此有四方，故称“四向”。于此四方中，对任何有情或诸行，不因怖畏而抵触，故为“无碍”（appaṭigho）。“知足者”（santussamāno），即依十二种知足而为知足者。“以随缘所得”（itarītarena），即以高下之资具。于“能忍危难，无有惊慌”（parissayānaṃ sahitā achambhī）中，“危难”（parissayā）者，谓恼害身心，或令其功德退失，或依之而住，故称危难；此为对外部的狮子、老虎等，以及内部阿邦答勒（abbhantara）的欲贪等身心祸患的同义词。能以忍耐与精进等法克服彼等危难，故为“能忍危难”。因无使人僵直的怖畏，故“无有惊慌”。此是何意？犹如彼四位沙门，如此以随缘所得的资具而知足，安住于作为修行基础的知足中，于四方修习慈心等而为“四向”，于有情、诸行无有抵触之怖畏，故为“无碍”。彼以四向故，能忍受前述种种危难；以无碍故，无有惊慌。如是见到修行的功德后，如理作意地修行，我已证得独觉菩提（paccekabodhi）。又或者，了知彼等沙门如是知足，以随缘所得，依前述之理而为四向者，于是希求此等四向之境，如理作意地修行而证得。是故，其他希求此等境界者，亦应以四向故能忍危难，以无碍故无有惊慌，如犀角独行。其余如前已说。

Cātuddisagāthāvaṇṇanā niṭṭhitā.

四向偈释义终。

99. Dussaṅgahāti kā uppatti? Bārāṇasirañño kira aggamahesī kālamakāsi. Tato vītivattesu sokadivasesu ekadivasaṃ amaccā ‘‘rājūnaṃ nāma tesu tesu kiccesu aggamahesī avassaṃ icchitabbā, sādhu devo aññampi deviṃ ānetū’’ti yāciṃsu. Rājā ‘‘tena hi, bhaṇe, jānāthā’’ti āha. Te pariyesantā sāmantarajje rājā mato, tassa devī rajjaṃ anusāsati, sā ca gabbhinī ahosi, amaccā ‘‘ayaṃ rañño anurūpā’’ti ñatvā taṃ yāciṃsu. Sā ‘‘gabbhinī nāma manussānaṃ amanāpā hoti. Sace āgametha, yāva vijāyāmi, evaṃ sādhu. No ce, aññaṃ pariyesathā’’ti āha. Te raññopi etamatthaṃ ārocesuṃ. Rājā ‘‘gabbhinīpi hotu, ānethā’’ti āha. Te ānesuṃ. Rājā taṃ abhisiñcitvā sabbaṃ mahesiyā bhogaṃ adāsi, tassā parijanānañca nānāvidhehi paṇṇākārehi saṅgaṇhāti. Sā kālena puttaṃ vijāyi. Rājā taṃ attano puttaṃ viya sabbiriyāpathesu aṅke ca ure ca katvā viharati. Tadā deviyā parijanā cintesuṃ – ‘‘rājā ativiya saṅgaṇhāti, kumāre ativissāsaṃ karoti, handa, naṃ paribhindissāmā’’ti.

99. 《难摄受》的起因为何？据说，波罗奈(Bārāṇasī)国王的第一王后去世了。悲伤的日子过去后，有一天，大臣们进言：“大王处理种种事务，实需有第一王后。善哉，愿大王另迎一位王后。”他们如此请求道。国王说：“既然如此，诸位，去寻访吧。”他们寻访时，发现一个邻国的国王已逝，其王后正治理着国家，并且怀有身孕。大臣们认为“这位王后与我王相配”，便向她请求。她说道：“孕妇通常不为人们所喜。若你们能等到我生产之后，那便很好。若非如此，就请另寻他人吧。”他们也将此事禀告了国王。国王说：“纵然有孕，也迎她来吧。”于是他们将她迎来。国王为她行灌顶礼后，将第一王后的所有财富都赐予了她，并以种种礼物善待她的随从。她到期产下一子。国王待他如己出，在行住坐卧间，常将他置于膝上与胸前。那时，王后的随从们心想：“国王对她过分宠爱，对王子也过分亲信。我们定要离间他们。”

Tato kumāraṃ āhaṃsu – ‘‘tvaṃ, tāta, amhākaṃ rañño putto, na imassa rañño putto. Mā ettha vissāsaṃ āpajjī’’ti. Atha kumāro ‘‘ehi puttā’’ti raññā vuccamānopi hatthena ākaḍḍhiyamānopi pubbe [Pg.189] viya rājānaṃ na allīyati. Rājā ‘‘kiṃ kāraṇa’’nti vīmaṃsanto taṃ pavattiṃ ñatvā ‘‘ete mayā saṅgahitāpi paṭikkūlavuttino evā’’ti nibbijjitvā rajjaṃ pahāya pabbajito. ‘‘Rājā pabbajito’’ti amaccaparijanāpi bahū pabbajiṃsu. Saparijano rājā pabbajitopi manussā paṇīte paccaye upanenti, rājā paṇīte paccaye yathāvuḍḍhaṃ dāpesi. Tattha ye sundaraṃ labhanti, te tussanti. Itare ujjhāyanti ‘‘mayaṃ pariveṇādīni sammajjantā sabbakiccāni karonti, lūkhabhattaṃ jiṇṇavatthañca labhāmā’’ti. So tampi ñatvā ‘‘ime yathāvuḍḍhaṃ dīyamānāpi ujjhāyanti, aho dussaṅgahā parisā’’ti pattacīvaramādāya ekova araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Tattha āgatehi ca kammaṭṭhānaṃ pucchito imaṃ gāthamabhāsi. Sā atthato pākaṭā eva. Ayaṃ pana yojanā – dussaṅgahā pabbajitāpi eke, ye asantosābhibhūtā, tathāvidhā eva ca atho gahaṭṭhā gharamāvasantā. Etāhaṃ dussaṅgahabhāvaṃ jigucchanto vipassanaṃ ārabhitvā adhigatoti. Sesaṃ purimanayeneva veditabbanti.

于是，有人对王子说：“孩子，你是我们国王的儿子，不是这个国王的儿子。不要亲信于他。”其后，即使国王喊着“来，我的儿子”并用手拉他，王子也不像从前那样亲近国王。国王寻思“是何缘故？”，在查明事情原委后，心生厌离，想：“此辈虽受我摄护，其行依然可厌。”于是舍弃王位而出家。听闻“国王出家了”，许多大臣和随从也出家了。国王与随从出家后，人们送来精美的资具，国王便按长老顺序分发。其中，得到精美资具者心生欢喜，其余人则抱怨道：“我等打扫寺院等处，做一切事务，却只得到粗食旧衣。”他了知此事后想：“即使按长老顺序分发，他们仍然抱怨，唉，此会众实难摄受！”于是独自拿了衣钵，进入森林，修习毘婆舍那(vipassanā)，证得了独觉菩提。在那里，有人前来请教业处，他便说了这首偈颂。其义自明。此为偈颂的文义：有些出家人，因被不满足所制伏而难以摄受；同样，在家的俗人亦复如是。我因厌恶此难以摄受之性，故而修习毘婆舍那并证得圣果。其余部分应如前述之理而知。

Dussaṅgahagāthāvaṇṇanā niṭṭhitā.

难摄偈释义终。

100. Oropayitvāti kā uppatti? Bārāṇasiyaṃ kira cātumāsikabrahmadatto nāma rājā gimhānaṃ paṭhame māse uyyānaṃ gato. Tattha ramaṇīye bhūmibhāge nīlaghanapattasañchannaṃ koviḷārarukkhaṃ disvā ‘‘koviḷāramūle mama sayanaṃ paññāpethā’’ti vatvā uyyāne kīḷitvā sāyanhasamayaṃ tattha seyyaṃ kappesi. Puna gimhānaṃ majjhime māse uyyānaṃ gato, tadā koviḷāro pupphito hoti, tadāpi tatheva akāsi. Punapi gimhānaṃ pacchime māse gato, tadā koviḷāro sañchinnapatto sukkharukkho viya hoti, tadāpi rājā adisvāva taṃ rukkhaṃ pubbaparicayena tattheva seyyaṃ āṇāpesi. Amaccā jānantāpi rañño āṇattiyā tattha sayanaṃ paññāpesuṃ. So uyyāne kīḷitvā sāyanhasamaye tattha seyyaṃ kappento taṃ rukkhaṃ disvā ‘‘are, ayaṃ pubbe sañchannapatto maṇimayo viya abhirūpadassano ahosi, tato maṇivaṇṇasākhantare ṭhapitapavāḷaṅkurasadisehi pupphehi [Pg.190] sassirikadassano ahosi, muttajālasadisavālikākiṇṇo cassa heṭṭhābhūmibhāgo bandhanā pavuttapupphasañchanno rattakambalasanthato viya ahosi. So nāmajja sukkharukkho viya sākhāmattāvaseso ṭhito, aho jarāya upahato koviḷāro’’ti cintetvā ‘‘anupādiṇṇampi tāya jarāya haññati, kimaṅgaṃ pana upādiṇṇa’’nti aniccasaññaṃ paṭilabhi. Tadanusāreneva sabbasaṅkhāre dukkhato anattato ca vipassantova ‘‘aho vatāhampi sañchinnapatto koviḷāro viya apagatagihibyañjano bhaveyya’’nti patthayamāno anupubbena tasmiṃ sayanatale dakkhiṇena passena nipannoyeva vipassitvā paccekabodhiṃ sacchākāsi. Tato gamanakāle amaccehi ‘‘kālo, deva, gantu’’nti vutte ‘‘nāhaṃ rājā’’tiādīni vatvā purimanayeneva imaṃ gāthamabhāsi.

100. “《放下》（Oropayitvā）一偈的缘起为何？据说，在波罗奈城（Bārāṇasī），有一位名叫四月梵授（Cātumāsikabrahmadatta）的国王，在夏季的第一个月去了园林。在那里，他看见一处风景优美的地方，有一棵绿叶茂密覆盖着的拘毘陀罗树（koviḷāra），便说：‘在拘毘陀罗树下给我铺床。’在园林里玩耍之后，傍晚就在那里安卧。夏季的第二个月，他又去了园林，那时拘毘陀罗树正开着花，他还是像之前一样做了。夏季的最后一个月，他又去了，那时拘毘陀罗树已经落光了叶子，像一棵枯树一样。即使这样，国王没有看到那棵树，还是因为以前的习惯，命令人在那里铺床。大臣们虽然知道，还是因为国王的命令，在那里铺了床。他在园林里玩耍之后，傍晚正要安卧时，看见了那棵树，心想：‘哎呀，这棵树以前绿叶茂密，如宝珠般庄严悦意；其后，在宝玉色的枝桠间，花朵犹如安放的珊瑚芽，甚为华丽；其下的地面遍布着如珍珠网般的沙子，从枝头脱落的花朵覆盖其上，犹如铺着红色的毛毯。而今它却像枯树一样，仅余枝干，唉，拘毘陀罗树为衰老所坏。’接着他想：‘连无执取之物都会被衰老所毁坏，何况此有执取之身呢？’于是遂生无常想。循此，他观一切诸行皆是苦、无我，并愿：‘啊，愿我亦能如彼落叶之拘毘陀罗树，脱离在家之相。’如是渐次，他于彼床榻上右胁而卧，修习观（vipassanā），证得了独觉菩提。之后，在他要离开的时候，大臣们对他说：‘陛下，是时候离开了。’他回答说：‘我非国王’等等，便依前述之由说了此偈。

Tattha oropayitvāti apanetvā. Gihibyañjanānīti kesamassuodātavatthālaṅkāramālāgandhavilepanaputtadāradāsidāsādīni. Etāni gihibhāvaṃ byañjayanti, tasmā ‘‘gihibyañjanānī’’ti vuccanti. Sañchinnapattoti patitapatto. Chetvānāti maggañāṇena chinditvā. Vīroti maggavīriyena samannāgato. Gihibandhanānīti kāmabandhanāni. Kāmā hi gihīnaṃ bandhanāni. Ayaṃ tāva padattho. Ayaṃ pana adhippāyo – ‘‘aho vatāhampi oropayitvā gihibyañjanāni sañchinnapatto yathā koviḷāro bhaveyya’’nti evaṃ cintayamāno vipassanaṃ ārabhitvā adhigatoti. Sesaṃ purimanayeneva veditabbanti.

于此，“oropayitvā”是去除的意思。“gihibyañjanāni”指头发、胡须、白衣、饰品、花环、香、涂香、子女、妻子、男女奴仆等。这些能显示在家身份，因此被称为“gihibyañjanāni”。“sañchinnapatto”是落叶。“chetvā”是用道智斩断的意思。“vīro”是具足道之精进者。“gihibandhanāni”是欲缚，因为诸欲是在家者的束缚。此为字面义。而此中含义是：“啊！但愿我也能去除在家人的标志，像落叶的拘鞞陀罗树（koviḷāro）一般。”如此思惟，修习观而证得。其余应如前例而知。

Koviḷāragāthāvaṇṇanā niṭṭhitā.

拘鞞陀罗树偈释义终。

Paṭhamavaggo niṭṭhito.

第一品终。

101-2. Sace labhethāti kā uppatti? Pubbe kira kassapassa bhagavato sāsane dve paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirañño putto, kaniṭṭho purohitassa putto ahosi. Te ekadivasaṃyeva paṭisandhiṃ gahetvā ekadivasameva mātu kucchito nikkhamitvā sahapaṃsukīḷakā sahāyakā ahesuṃ. Purohitaputto paññavā ahosi. So rājaputtaṃ āha – ‘‘samma, tvaṃ tava [Pg.191] pituno accayena rajjaṃ labhissasi, ahaṃ purohitaṭṭhānaṃ, susikkhitena ca rajjaṃ anusāsituṃ sakkā, ehi sippaṃ uggaṇhissāmā’’ti. Tato ubhopi yaññopacitā hutvā gāmanigamādīsu bhikkhaṃ caramānā paccantajanapadagāmaṃ gatā. Tañca gāmaṃ pañca paccekabuddhā bhikkhācāravelāya pavisiṃsu. Tattha manussā paccekabuddhe disvā ussāhajātā āsanāni paññāpetvā paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā upanāmetvā pūjenti. Tesaṃ etadahosi – ‘‘amhehi sadisā uccākulikā nāma natthi, api ca panime manussā yadi icchanti, amhākaṃ bhikkhaṃ denti, yadi nicchanti, na denti, imesaṃ pana pabbajitānaṃ evarūpaṃ sakkāraṃ karonti, addhā ete kiñci sippaṃ jānanti, handa, nesaṃ santike sippaṃ uggaṇhāmā’’ti. Te manussesu paṭikkantesu okāsaṃ labhitvā ‘‘yaṃ, bhante, tumhe sippaṃ jānātha, taṃ amhehi sikkhāpethā’’ti yāciṃsu. Paccekabuddhā ‘‘na sakkā apabbajitena sikkhitu’’nti āhaṃsu. Te pabbajjaṃ yācitvā pabbajiṃsu. Tato nesaṃ paccekabuddhā ‘‘evaṃ vo nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ ācikkhitvā ‘‘imassa sippassa ekībhāvābhirati nipphatti, tasmā ekeneva nisīditabbaṃ, ekena caṅkamitabbaṃ, ekena ṭhātabbaṃ, ekena sayitabba’’nti pāṭiyekkaṃ paṇṇasālaṃ adaṃsu, tato te attano attano paṇṇasālaṃ pavisitvā nisīdiṃsu. Purohitaputto nisinnakālato pabhuti cittasamādhānaṃ laddhā jhānaṃ paṭilabhi. Rājaputto muhutteneva ukkaṇṭhito tassa santikaṃ āgato. So taṃ disvā ‘‘kiṃ, sammā’’ti pucchi. ‘‘Ukkaṇṭhitomhī’’ti āha. ‘‘Tena hi idha nisīdā’’ti. So tattha muhuttaṃ nisīditvā āha – ‘‘imassa kira, samma, sippassa ekībhāvābhirati nipphattī’’ti? Purohitaputto ‘‘evaṃ, samma, tena hi tvaṃ attano nisinnokāsaṃ eva gaccha, uggaṇhissāmi imassa sippassa nipphatti’’nti āha. So gantvā punapi muhuttakeneva ukkaṇṭhito purimanayeneva tikkhattuṃ āgato.

101-2. 《若得》颂的缘起为何？据说，往昔迦叶(Kassapa)世尊的教法中，有两位独觉菩萨出家，圆满了两万年的往返行后，投生于天界。从天界死后，他们之中年长者成为波罗奈(Bārāṇasī)王的儿子，年幼者成为国师的儿子。他们于同一天入胎，同一天从母胎中出生，是从小一起玩耍的伙伴。国师的儿子有智慧，他对王子说：“朋友，你父亲过世后，你将得到王位，我将得到国师之位。善学者方能治理国家，来，我们去学习技艺吧。”然后他们俩装扮成婆罗门，在村庄、市镇等地乞食，去到了边境地区的村庄。当时，有五位独觉在乞食的时间进入那个村庄。村里的人们见到独觉后，生起热忱，为他们铺设座位，献上精美的嚼食或啖食来供养。他们心想：“没有谁的出身比我们更高贵了。但这些人，如果他们愿意，就给我们食物；如果不愿意，就不给。然而他们却对这些出家人如此恭敬。他们想必是懂得某种技艺，走，我们去向他们学习技艺吧。”等到人们离开后，他们得到机会，便请求道：“尊者，请将你们所知的技艺教给我们吧。”独觉们说：“未出家者不能学习。”于是他们请求出家，并得以出家。之后，独觉们教导他们：“应如是穿衣，应如是披衣”等行仪规范，并说：“这项技艺的成就在于乐于独处，因此应当独坐、独行、独住、独卧。”然后各分给他们一间叶茅屋。之后，他们各自进入自己的茅屋坐下。国师的儿子从坐下开始，便心得安定，证得禅那。王子不一会儿就感到烦躁，来到他朋友那里。他见到王子，问道：“朋友，怎么了？”王子说：“我感到烦躁。”他说：“那么，就坐在这里吧。”王子在那里坐了一会儿，问道：“朋友，这项技艺的成就，据说在于乐于独处吗？”国师的儿子说：“是的，朋友。既然如此，你回到自己坐的地方去吧。我要掌握这项技艺的要领。”他回去后，不一会儿又感到烦躁，如前一样，来了三次。

Tato naṃ purohitaputto tatheva uyyojetvā tasmiṃ gate cintesi – ‘‘ayaṃ attano ca kammaṃ hāpeti mama ca, idhābhikkhaṇaṃ āgacchatī’’ti. So paṇṇasālato nikkhamma araññaṃ paviṭṭho. Itaro attano paṇṇasālāyeva nisinno punapi muhuttakeneva ukkaṇṭhito tassa santikaṃ [Pg.192] āgantvā ito cito ca maggantopi taṃ adisvā cintesi – ‘‘yo gahaṭṭhakāle paṇṇākāraṃ ādāya āgatopi maṃ daṭṭhuṃ na labhati, so dāni mayi āgate dassanampi adātukāmo apakkami. Aho are, citta, na lajjasi, yaṃ maṃ catukkhattuṃ idhānesi, na so dāni te vase vattissāmi, aññadatthu taṃyeva mama vase vattāpessāmī’’ti attano senāsanaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā ākāsena nandamūlakapabbhāraṃ agamāsi. Itaropi araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā tattheva agamāsi. Te ubhopi manosilātale nisīditvā pāṭiyekkaṃ pāṭiyekkaṃ imā udānagāthāyo abhāsiṃsu.

于是，祭司之子也同样地将他劝离。那人离去后，他心想：“此人既耽误了自己的修行，也耽误了我的，还频繁前来。”于是他走出草庵，进入了森林。另一人仍坐在自己的草庵中，片刻后又感到烦闷，便来到他那里。他四处寻找却未见其踪影，便想：“他还是在家人时，带着礼物前来都无法见到我，如今我来了，他却不愿相见而离开了。哎，心啊，你不知羞耻吗？你四次把我引到这里。如今我不会再顺从他了，反而要让他顺从我！”于是他回到自己的住处，开始修习观(vipassanā)，证得独觉菩提后，便腾空前往难陀慕拉迦山坡(Nandamūlakapabbhāra)。另一人也进入森林，开始修习观，证得独觉菩提后，也前往了那里。他们二位都坐在雄黄石板上，各自说了这些自说偈。

Tattha nipakanti pakatinipakaṃ paṇḍitaṃ kasiṇaparikammādikusalaṃ. Sādhuvihārinti appanāvihārena vā upacārena vā samannāgataṃ. Dhīranti dhitisampannaṃ. Tattha nipakattena dhitisampadā vuttā. Idha pana dhitisampannamevāti attho. Dhiti nāma asithilaparakkamatā, ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattavīriyassetaṃ adhivacanaṃ. Apica dhikkatapāpotipi dhīro. Rājāva raṭṭhaṃ vijitaṃ pahāyāti yathā pakatirājā ‘‘vijitaṃ raṭṭhaṃ anatthāvaha’’nti ñatvā rajjaṃ pahāya eko carati, evaṃ bālasahāyaṃ pahāya eko care. Atha vā rājāva raṭṭhanti yathā sutasomo rājā raṭṭhaṃ vijitaṃ pahāya eko cari, yathā ca mahājanako rājā, evaṃ eko carīti ayampi tassa attho. Sesaṃ vuttānusārena sakkā jānitunti na vitthāritanti.

其中，“聪慧者(nipaka)”是指天性聪慧、善于遍处(kasiṇa)预备作业等的贤者。“善住者(sādhuvihārin)”是指具足安止(appanā)住或近行(upacāra)住者。“坚毅者(dhīra)”是具足毅力者(dhitisampanna)。在别处，是以聪慧而说为具足毅力，但在此处，其义就是具足毅力者。所谓的“毅力(dhiti)”，是指不懈的努力，如“纵使只剩皮肤、筋腱”等句，即是如此生起之精进的同义词。此外，已呵斥罪恶者亦是“坚毅者”。“犹如国王舍弃所征服之国”一句，意思是：犹如世间国王了知“所征服之国会带来无益”后，舍弃王位而独自游行，（修行者也应）如是舍弃愚痴的同伴而独自游行。或者，“犹如国王……国”一句，意思是：犹如须陀须摩王(Sutasoma)舍弃所征服之国而独自游行，又如大迦那咖王(Mahājanaka)一般独自游行，这也是其义。其余部分可依前述而得知，故不详述。

Sahāyagāthāvaṇṇanā niṭṭhitā.

同伴偈释义终。

103. Addhā pasaṃsāmāti imissā gāthāya yāva ākāsatale paññattāsane paccekabuddhānaṃ nisajjā, tāva cātuddisagāthāya uppattisadisā eva uppatti. Ayaṃ pana viseso – yathā so rājā rattiyā tikkhattuṃ ubbijji, na tathā ayaṃ, nevassa yañño paccupaṭṭhito ahosi. So ākāsatale paññattesu āsanesu paccekabuddhe nisīdāpetvā ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, anavajjabhojino nāmā’’ti. ‘‘Bhante[Pg.193], anavajjabhojinoti imassa ko attho’’ti? ‘‘Sundaraṃ vā asundaraṃ vā laddhā nibbikārā bhuñjāma, mahārājā’’ti. Taṃ sutvā rañño etadahosi – ‘‘yaṃnūnāhaṃ ime upaparikkheyyaṃ ‘edisā vā no vā’’’ti? Taṃ divasaṃ kaṇājakena bilaṅgadutiyena parivisi. Taṃ paccekabuddhā amataṃ viya nibbikārā bhuñjiṃsu. Rājā ‘‘ime paṭiññātattā ekadivasaṃ nibbikārā honti, puna sve jānissāmī’’ti svātanāya nimantesi. Dutiyadivasepi tathevākāsi. Tepi tatheva paribhuñjiṃsu. Atha rājā ‘‘sundaraṃ datvā vīmaṃsissāmī’’ti punapi nimantetvā dve divase mahāsakkāraṃ katvā paṇītena ativicitrena khādanīyena bhojanīyena parivisi. Tepi tatheva nibbikārā paribhuñjitvā rañño maṅgalaṃ vatvā pakkamiṃsu. Rājā acirapakkantesu tesu ‘‘anavajjabhojino ete, aho vatāhampi anavajjabhojī bhaveyya’’nti cintetvā mahārajjaṃ pahāya pabbajjaṃ samādāya vipassanaṃ ārabhitvā paccekabuddho hutvā mañjūsakarukkhamūle paccekabuddhānaṃ majjhe attano ārammaṇaṃ vibhāvento imaṃ gāthamabhāsi. Sā padatthato uttānameva. Kevalaṃ pana sahāyasampadanti ettha asekhehi sīlādikkhandhehi sampannā sahāyā eva sahāyasampadāti veditabbā.

103. 确实，这首偈颂的产生，乃至独觉佛们在虚空所设的座位上安坐，都与四方偈的产生方式相同。但此处有区别——那位国王在夜里三次惊醒，不像这位一样，他也没有准备祭祀。他在虚空所设的座位上让独觉佛们安坐后，问道：“你们是谁？”答道：“大王，我们名为‘无过失食者’。”“尊者，‘无过失食者’是什么意思？”“大王，无论是得到好的还是不好的食物，我们都无分别心地受用。”国王听后心想：“我应当亲自考察他们，看看是否真的如此。”当天，他以碎米饭配酸粥供养他们。独觉佛们像受用甘露一般，无分别心地受用了。国王心想：“他们因为有所宣称，所以今天才无分别心，明天我再观察。”于是邀请他们第二天再来。第二天，他也如是供养。他们也同样受用了。然后国王想：“我供养精美的食物来试探他们。”于是再次邀请他们，连续两天大加款待，用精致丰盛的嚼食和啖食供养。他们也同样无分别心地受用，然后为国王祝福后离去。国王见他们离开不久，心想：“他们真是‘无过失食者’，啊，愿我也能成为‘无过失食者’！”于是舍弃王位而出家，开始修习观(vipassanā)，成为独觉佛，在文殊迦树(Mañjūsakarukkha)下，于众独觉佛之中，阐明自己的所缘，并说了这首偈颂。此偈文义浅显。唯有“具足善友”(sahāyasampadam)一句，当知与具足无学之戒等蕴的同伴为伍，方为“具足善友”。

Ayaṃ panettha yojanā – yā ayaṃ vuttā sahāyasampadā, taṃ sahāyasampadaṃ addhā pasaṃsāma, ekaṃseneva thomemāti vuttaṃ hoti. Kathaṃ? Seṭṭhā samā sevitabbā sahāyāti. Kasmā? Attano sīlādīhi seṭṭhe sevamānassa sīlādayo dhammā anuppannā uppajjanti, uppannā ca vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇanti. Same sevamānassa aññamaññaṃ sādhāraṇena kukkuccassa vinodanena ca laddhā na parihāyanti. Ete pana sahāyake seṭṭhe ca same ca aladdhā kuhanādimicchājīvaṃ pahāya dhammena samena uppannaṃ bhojanaṃ bhuñjanto tattha ca paṭighānunayaṃ anuppādento anavajjabhojī hutvā atthakāmo kulaputto eko care khaggavisāṇakappo. Ahampi evaṃ caranto imaṃ sampattiṃ adhigatomhīti.

此处的释义是：对于所说的这种善友圆满，我们确实称赞，我们决然赞叹。如何？即“应亲近最胜与同等的善友”。为何？因为亲近在戒等方面比自己殊胜的善友，未生的戒等诸法得以生起，已生的则增长、发展、广大；亲近同等的善友，通过相互扶助、消除追悔，已得的善法便不退失。然而，若不得此等最胜与同等的善友，则应舍离诡诈等邪命，如法、平等地受用所得食物，且于其中不生起厌恶与贪爱，成为无过失的受食者，为求义利的良家子当如犀牛角般独自游行。我也是如此行而证得此成就。

Addhāpasaṃsāgāthāvaṇṇanā niṭṭhitā.

《确实赞叹偈》释义终。

104. Disvā suvaṇṇassāti kā uppatti? Aññataro kira bārāṇasiyaṃ rājā gimhasamaye divāseyyaṃ upagato ahosi, santike cassa [Pg.194] vaṇṇadāsī gosītacandanaṃ pisati. Tassā ekabāhāya ekaṃ suvaṇṇavalayaṃ, ekabāhāya dve. Tāni saṅghaṭṭenti, itaraṃ na saṅghaṭṭati. Rājā taṃ disvā ‘‘evameva gaṇavāse saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti cintetvā punappunaṃ dāsiṃ olokesi. Tena ca samayena sabbālaṅkāravibhūsitā devī taṃ bījayantī ṭhitā hoti. Sā ‘‘vaṇṇadāsiyā paṭibaddhacitto maññe rājā’’ti cintetvā taṃ dāsiṃ uṭṭhāpetvā sayameva pisitumāraddhā. Athassā ca ubhosu bāhāsu aneke suvaṇṇavalayā, te saṅghaṭṭayantā mahāsaddaṃ janayiṃsu. Rājā atisuṭṭhutaraṃ nibbindo dakkhiṇapassena nipannoyeva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ anuttarasukhena sukhitaṃ nipannaṃ candanahatthā devī upasaṅkamitvā ‘‘ālimpāmi, mahārājā’’ti āha. So ‘‘apehi, mā ālimpāhī’’ti āha. Sā ‘‘kissa, mahārājā’’ti? So ‘‘nāhaṃ, rājā’’ti. Evametesaṃ kathāsallāpaṃ sutvā amaccā upasaṅkamiṃsu, tehipi mahārājavādena ālapito ‘‘nāhaṃ, bhaṇe, rājā’’ti āha. Sesaṃ paṭhamagāthāya vuttasadisameva.

104. 关于“见金手镯”一句，其缘起为何？据说，在波罗奈城(Bārāṇasī)，有位国王于夏日午睡，身边有一位美貌的婢女正在研磨牛头旃檀。她的一只手臂上戴着一个金手镯，另一只手臂上戴着两个。那两个手镯互相碰撞，而另一个则不碰撞。国王见此，心想：“诚然，群体生活有碰撞，独处则无碰撞。”于是他反复地观察那位婢女。当时，一位遍身饰品庄严的王后正为他扇风，她心想：“国王大概是迷恋上那位美貌的婢女了。”于是她让那位婢女起来，自己开始研磨。她的两只手臂上都戴着许多金手镯，它们互相碰撞，发出巨响。国王生起更强烈的厌离心，他右胁而卧，开始修习观(vipassanā)，证得了独觉菩提(paccekabodhi)。那位手持旃檀的王后走近正享受着无上之乐而卧的国王，说道：“大王，我来为您涂香。”他说：“退下，不要涂。”她问：“为何，大王？”他答：“我不是国王。”听闻他们的对话，大臣们走了过来，他们也以“大王”称呼他，他却说：“诸位，我不是国王。”其余内容与第一首偈颂所说相同。

Ayaṃ pana gāthāvaṇṇanā – tattha disvāti oloketvā. Suvaṇṇassāti kañcanassa. ‘‘Valayānī’’ti pāṭhaseso. Sāvasesapadattho hi ayaṃ attho. Pabhassarānīti pabhāsanasīlāni, jutimantānīti vuttaṃ hoti. Sesaṃ uttānapadatthameva. Ayaṃ pana yojanā – disvā bhujasmiṃ suvaṇṇassa valayāni ‘‘gaṇavāse sati saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti evaṃ cintetvā vipassanaṃ ārabhitvā adhigatomhīti. Sesaṃ suviññeyyamevāti.

此为偈颂释义：其中，“见(disvā)”，意为观察。“金(suvaṇṇassa)”，指纯金。“手镯(valayāni)”是补足的文句，此义是带有省略词的。“光耀(pabhassarāni)”，指有光辉的性质，即是说有光芒。其余的词义都浅显易懂。此为句义连结：“见手臂上金手镯，思惟：‘群体生活则有碰撞，独处则无碰撞’，如是发起观(vipassanā)，我已证得。”其余的都容易了知。

Suvaṇṇavalayagāthāvaṇṇanā niṭṭhitā.

金手镯偈释义终。

105. Evaṃ dutiyenāti kā uppatti? Aññataro kira bārāṇasirājā daharova pabbajitukāmo amacce āṇāpesi – ‘‘deviṃ gahetvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā – ‘‘mahārāja, arājakaṃ rajjaṃ amhehi na sakkā rakkhituṃ sāmantarājāno āgamma vilumpissanti, yāva ekopi putto uppajjati, tāva āgamehī’’ti saññāpesuṃ. Muducitto rājā adhivāsesi. Atha devī gabbhaṃ gaṇhi. Rājā puna te āṇāpesi – ‘‘devī gabbhinī, puttaṃ jātaṃ rajje abhisiñcitvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā [Pg.195] ‘‘dujjānaṃ, mahārāja, etaṃ, yaṃ devī puttaṃ vā vijāyissati, dhītaraṃ vāti, tāva vijāyanakālaṃ āgamehī’’ti punapi rājānaṃ saññāpesuṃ. Atha sā puttaṃ vijāyi. Tadāpi rājā tatheva amacce āṇāpesi. Amaccā punapi rājānaṃ – ‘‘āgamehi, mahārāja, yāva paṭibalo hotī’’ti bahūhi kāraṇehi saññāpesuṃ. Tato kumāre paṭibale jāte amacce sannipātāpetvā ‘‘paṭibalo dāni ayaṃ, taṃ rajje abhisiñcitvā paṭipajjathā’’ti amaccānaṃ okāsaṃ adatvā antarāpaṇato kāsāyavatthādayo sabbaparikkhāre āharāpetvā antepure eva pabbajitvā mahājanako viya nikkhamitvā gato. Sabbaparijano nānappakāraṃ paridevamāno rājānaṃ anubandhi. So rājā yāva attano rajjasīmā, tāva gantvā kattaradaṇḍena lekhaṃ ākaḍḍhitvā – ‘‘ayaṃ lekhā nātikkamitabbā’’ti āha. Mahājano lekhāya sīsaṃ katvā bhūmiyaṃ nipanno paridevamāno ‘‘tuyhaṃ dāni, tāta, rañño āṇā, kiṃ karissatī’’ti kumāraṃ lekhaṃ atikkamāpesi. Kumāro ‘‘tāta, tātā’’ti dhāvitvā rājānaṃ sampāpuṇi. Rājā kumāraṃ disvā ‘‘etaṃ mahājanaṃ pariharanto rajjaṃ kāresiṃ, kiṃ dāni ekaṃ dārakaṃ pariharituṃ na sakkhissa’’nti kumāraṃ gahetvā araññaṃ paviṭṭho, tattha pubbapaccekabuddhehi vasitapaṇṇasālaṃ disvā vāsaṃ kappesi saddhiṃ puttena.

105. 第二则（dutiya）的缘起是怎样的呢？据说波罗奈（Bārāṇasī）有一位国王，年轻时就想出家，于是命令大臣们：“你们带着王后治理国家，我要出家了。”大臣们劝说道：“大王，没有君主的国家我们难以守护，邻国的君主会来侵略抢夺，请您等到至少有一位王子出生后再说。”心肠软的国王就答应了。之后王后怀孕了。国王再次命令他们：“王后已经怀孕，等儿子出生后，为他在国中行灌顶礼，你们辅佐他治理国家，我要出家了。”大臣们又劝道：“大王，这还很难说，王后会生下王子还是公主尚未可知，请您等到生产之时吧。”他们再次以此劝说了国王。后来王后生下了一个王子。那时国王还是同样地命令大臣们。大臣们又用许多理由劝说国王：“大王，请您等到王子有能力之时吧。”之后，当王子长大成人，有了能力，国王召集大臣们说：“现在他有能力了，你们为他在国中行灌顶礼，然后辅佐他吧。”他不给大臣们机会，便命人从市集中取来袈裟等所有资具，就在王宫内出家，如大迦那咖（Mahājanaka）一般离去了。所有随从都以各种方式悲泣着，追随着国王。国王走到自己国境的边界，用刀杖划下一条线，说：“此线不可跨越。”众人以线为界，俯卧在地，悲泣着对王子说：“孩子，现在父王的命令对你又有什么用呢？”然后让王子跨过了那条线。王子喊着“父王，父王！”跑上前去，赶上了国王。国王看到王子，心想：“我当初是为了照顾这些百姓才治理国家的，难道现在连一个孩子都照顾不了吗？”于是带着王子进入森林，在那里看见了过去辟支佛（paccekabuddha）住过的叶茅屋，便与儿子一同住了下来。

Tato kumāro varasayanādīsu kataparicayo tiṇasanthārake vā rajjumañcake vā sayamāno rodati. Sītavātādīhi phuṭṭho samāno – ‘‘sītaṃ tāta uṇhaṃ tāta makasā tāta ḍaṃsanti. Chātomhi tāta, pipāsitomhi tātā’’ti vadati. Rājā taṃ saññāpentoyeva rattiṃ vītināmesi. Divāpissa piṇḍāya caritvā bhattaṃ upanāmesi, kumāro missakabhattaṃ kaṅguvarakamuggādibahulaṃ acchādentampi taṃ jighacchāvasena bhuñjamāno katipāhaccayena uṇhe ṭhapitapadumaṃ viya milāyi. Rājā pana paṭisaṅkhānabalena nibbikāro bhuñjati. Tato so kumāraṃ saññāpento āha – ‘‘nagare, tāta, paṇītāhāro labbhati, tattha gacchāmā’’ti. Kumāro ‘‘āma, tātā’’ti. Tato naṃ purakkhatvā āgatamaggeneva nivatti. Kumāramātāpi devī ‘‘na dāni rājā kumāraṃ gaṇhitvā araññe ciraṃ vasissati, katipāheneva nivattissatī’’ti cintetvā raññā [Pg.196] kattaradaṇḍena likhitaṭṭhāneyeva vatiṃ kārāpetvā vāsaṃ kappesi. Rājā tassā vatiyā avidūre ṭhatvā ‘‘ettha te, tāta, mātā nisinnā, gacchāhī’’ti pesesi. Yāva so taṃ ṭhānaṃ pāpuṇāti, tāva udikkhanto aṭṭhāsi – ‘‘mā heva naṃ koci viheṭheyyā’’ti. Kumāro mātu santikaṃ dhāvanto agamāsi.

于是，习惯了精致床铺的王子，睡在草垫或绳床上时便啼哭。被寒风等侵袭时，就喊着：“父王啊，好冷！父王啊，好热！父王啊，蚊子在咬我！父王啊，我饿了！父王啊，我渴了！”国王整夜都在安慰他。白天，国王乞食后把食物带给他。王子吃着那混有稗子、小米、绿豆等粗粮的饭食，因饥饿而吃了下去，但几天后就像曝晒在烈日下的莲花般枯萎了。而国王凭借省察（paṭisaṅkhāna）之力，毫无异样地吃着。后来，国王为了劝慰王子而说：“孩子，城里能得到美味的食物，我们去那里吧。”王子回答：“好的，父王。”于是，国王便带着他沿原路返回。王子的母亲，那位王后也心想：“现在国王带着王子，不会在森林里长住了，过几天就会回来的。”便在国王当初用刀杖划定的地方建好围篱，住了下来。国王在离那围篱不远的地方停下，对王子说：“孩子，你母亲就坐在那里，去吧。”并派他前去。在王子到达那个地方之前，国王一直站在那里望着，心想：“可不要有任何人伤害他。”王子跑着去到母亲身边。

Ārakkhapurisā kumāraṃ āgacchantaṃ disvā deviyā ārocesi. Devī vīsatināṭakitthisahassaparivutā paccuggantvā paṭiggahesi. Rañño ca pavattiṃ pucchi. ‘‘Pacchato āgacchatī’’ti sutvā manusse pesesi. Rājāpi tāvadeva sakavasanaṭṭhānaṃ agamāsi. Manussā rājānaṃ adisvā nivattiṃsu. Tato devī nirāsāva hutvā puttaṃ gahetvā nagaraṃ gantvā rajje abhisiñci. Rājāpi attano vasanaṭṭhāne nisinno vipassitvā paccekabodhiṃ patvā mañjūsakarukkhamūle paccekabuddhānaṃ majjhe imaṃ udānagāthaṃ abhāsi. Sā atthato uttānā eva.

守卫看见王子回来，就向王后报告。王后带着两万名舞女前去迎接，并询问国王的情况。听说“随后就到”，就派人去。而国王却直接回到了自己的住所。派去的人没见到国王就回来了。之后，王后失望地带着儿子进城，为他举行了灌顶（登基）典礼。国王在自己的住所坐着修毗婆舍那（vipassanā），证得独觉菩提，在曼殊沙迦（mañjūsaka）树下，于诸独觉佛众中宣说了这首自说偈。其义甚明。

Ayaṃ panetthādhippāyo – yvāyaṃ ekena dutiyena kumārena sītuṇhādīhi nivedentena sahavāsena taṃ saññāpentassa mama vācābhilāpo tasmiṃ sinehavasena abhisajjanā vā jātā. Sacāhaṃ imaṃ na pariccajāmi, tato āyatimpi tatheva hessati, yathā idāni, evaṃ dutiyena saha mamassa vācābhilāpo abhisajjanā vā. ‘‘Ubhayampetaṃ antarāyakaraṃ visesādhigamassā’’ti etaṃ bhayaṃ āyatiṃ pekkhamāno taṃ chaḍḍetvā yoniso paṭipajjitvā paccekabodhimadhigatomhīti. Sesaṃ vuttanayamevāti.

此处的用意是：我（原先）独自一人，后来有了王子作为第二个同伴。与他一同居住时，当他因寒冷或炎热等事向我禀告，我为了安慰他，我的言语中，或因对彼生起爱执而有所缠缚。若我不舍弃此，则未来亦将如现在一般，与第二者（dutiya）相处时，我的言语或执著亦将生起。“这两者都会成为证得殊胜境界的障碍”，像这样考虑到未来的危险，舍弃了这件事，如理作意后，我证得了独觉菩提。其余如前所述。

Āyatibhayagāthāvaṇṇanā niṭṭhitā.

未来怖畏偈释义终。

106. Kāmā hi citrāti kā uppatti? Bārāṇasiyaṃ kira seṭṭhiputto daharova seṭṭhiṭṭhānaṃ labhi. Tassa tiṇṇaṃ utūnaṃ anucchavikā tayo pāsādā ahesuṃ. So sabbasampattīhi devakumāro viya paricāreti. Atha so daharova samāno ‘‘pabbajissāmī’’ti mātāpitaro āpucchi, te naṃ nivārenti. So tatheva nibandhati. Punapi naṃ mātāpitaro ‘‘tvaṃ, tāta, sukhumālo, dukkarā pabbajjā, khuradhārāya upari caṅkamanasadisā’’ti nānappakārehi nivārenti. So [Pg.197] tatheva nibandhati. Te cintesuṃ – ‘‘sacāyaṃ pabbajati, amhākaṃ domanassaṃ hoti. Sace naṃ nivārema, etassa domanassaṃ hoti. Apica amhākaṃ domanassaṃ hotu, mā ca etassā’’ti anujāniṃsu. Tato so sabbaṃ parijanaṃ paridevamānaṃ anādiyitvā isipatanaṃ gantvā paccekabuddhānaṃ santike pabbaji. Tassa uḷārasenāsanaṃ na pāpuṇāti, mañcake taṭṭikaṃ attharitvā sayi. So varasayane kataparicayo sabbarattiṃ atidukkhito ahosi. Pabhāte sarīraparikammaṃ katvā pattacīvaramādāya paccekabuddhehi saddhiṃ piṇḍāya pāvisi. Tattha vuḍḍhā aggāsanañca aggapiṇḍañca labhanti, navakā yaṃkiñcideva āsanalūkhaṃ bhojanañca. So tena lūkhabhojanenāpi atidukkhito ahosi. So katipāhaṃyeva kiso dubbaṇṇo hutvā nibbijji, yathā taṃ aparipakkagate samaṇadhamme. Tato mātāpitūnaṃ dūtaṃ pesetvā uppabbaji. So katipāhaṃyeva balaṃ gahetvā punapi pabbajitukāmo ahosi, tato dutiyampi pabbajitvā punapi uppabbaji. Tatiyavāre pana pabbajitvā sammā paṭipanno vipassitvā paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ vatvā puna paccekabuddhānaṃ majjhe imameva byākaraṇagāthampi abhāsi.

106. “诸欲实为美妙”此偈因何而起？据说在波罗奈城(Bārāṇasī)，有位长者子年纪轻轻就继承了长者之位。他有三座适合不同季节的宫殿，享受着犹如天子(devakumāra)般的生活。后来，这位少年心生出家之念，向父母请求，但父母加以劝阻。他仍旧坚持。父母再次劝说：“孩子，你娇生惯养，出家生活艰难，犹如在刀刃上行走”，用各种方法阻止他。他依然坚持。父母心想：“如果他出家，我们会忧愁；如果阻止他，他会忧愁。宁可我们忧愁，也不要让他忧愁”，于是便同意了。其后，他不顾所有家人哭泣，前往仙人堕处(Isipatana)，在辟支佛处出家。他得不到好的卧具，只能在床上铺席而睡。习惯了舒适床铺的他，整夜都非常痛苦。天亮后，他盥洗完毕，拿着衣钵(pattacīvara)，与辟支佛们一起入城乞食。在那里，年长者得到上座和上好的食物，新学的人则得到随意的座位和粗糙的食物。他因这粗糙的食物也感到非常痛苦。没过几天，他就变得瘦弱憔悴，心生厌离，因为他的沙门之法尚未成熟。于是，他派人告知父母后还俗了。过了几天，他恢复体力后，又想再次出家，于是第二次出家，然后又还俗了。到了第三次出家时，他如理修行，修习内观，证得辟支菩提，说出此自说偈，又在辟支佛众中说了这首记说偈。

Tattha kāmāti dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmo nāma piyarūpādiārammaṇadhammo, kilesakāmo nāma sabbo rāgappabhedo. Idha pana vatthukāmo adhippeto. Rūpādianekappakāravasena citrā. Lokassādavasena madhurā. Bālaputhujjanānaṃ manaṃ ramāpentīti manoramā. Virūparūpenāti vividhena rūpena, anekavidhena sabhāvenāti vuttaṃ hoti. Te hi rūpādivasena citrā, rūpādīsupi nīlādivasena vividharūpā. Evaṃ tena tena virūparūpena tathā tathā assādaṃ dassetvā mathenti cittaṃ, pabbajjāya abhiramituṃ na dentīti. Sesamettha pākaṭameva. Nigamanampi dvīhi tīhi vā padehi yojetvā purimagāthāsu vuttanayeneva veditabbanti.

于此，所谓“欲”有两种：事物欲(vatthukāma)与烦恼欲(kilesakāma)。其中，事物欲是指可爱的色等所缘法，烦恼欲是指一切贪的种种差别。此处意指的是事物欲。它们因色等种种形态而绚丽多彩，因世间之味而甘美，能令愚痴凡夫之心沉迷，故称“悦意”(manoramā)。所谓“以种种形态”(virūparūpena)，即是说以多种形态、多种性质。它们以色等而绚丽，于色等中，又以青等而有种种色。如是，它们以种种形态，显示种种味而扰乱人心，不令人乐于出家。此中其余文义已甚明显。结语也应以二、三句相连结，并依前述诸偈之法而得知。

Kāmagāthāvaṇṇanā niṭṭhitā.

欲偈释义终。

107. Ītī cāti kā uppatti? Bārāṇasiyaṃ kira rañño gaṇḍo udapādi, bāḷhā vedanā vaḍḍhanti. Vejjā ‘‘satthakammena vinā phāsu na hotī’’ti bhaṇanti[Pg.198]. Rājā tesaṃ abhayaṃ datvā satthakammaṃ kārāpesi. Te taṃ phāletvā pubbalohitaṃ nīharitvā nivedanaṃ katvā vaṇaṃ pilotikena bandhiṃsu. Lūkhamaṃsāhāresu ca naṃ sammā ovadiṃsu. Rājā lūkhabhojanena kisasarīro ahosi, gaṇḍo cassa milāyi. So phāsukasaññī hutvā siniddhāhāraṃ bhuñji, tena sañjātabalo visayeyeva paṭisevi, tassa gaṇḍo purimasabhāvameva sampāpuṇi. Evaṃ yāva tikkhattuṃ satthakammaṃ kārāpetvā vejjehi parivajjito nibbinditvā mahārajjaṃ pahāya pabbajitvā araññaṃ pavisitvā vipassanaṃ ārabhitvā sattahi vassehi paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.

107. “Īti”此偈的缘起为何？据说，于波罗奈(Bārāṇasī)国，国王身上长一痈，剧痛增长。诸医言：“若不施以手术，则不得安乐。”国王赐予彼等无畏后，令其施行手术。彼等切开其痈，排出脓血，使创口平复后，以布包扎伤口，并善告诫王食用粗食。国王因食粗食而身体消瘦，其痈亦萎缩。王自以为痊愈，便食用肥腻之食，由此体力恢复后，复沉溺于欲乐，其痈遂恢复原状。如是，王三次施行手术，为诸医所避。王心生厌离，舍弃大国而出家，入于林中，开始修习观(vipassanā)，经七年，证得辟支菩提(paccekabodhi)，说此自说偈后，前往难陀根山窟(Nandamūlakapabbhāra)。

Tattha etīti īti, āgantukānaṃ akusalabhāgīnaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Tasmā kāmaguṇāpi ete anekabyasanāvahaṭṭhena anatthānaṃ sannipātaṭṭhena ca īti. Gaṇḍopi asuciṃ paggharati, uddhumātaparipakkaparibhinno hoti. Tasmā ete kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkaparibhinnabhāvato ca gaṇḍo. Upaddavatīti upaddavo, anatthaṃ janento abhibhavati ajjhottharatīti attho, rāgagaṇḍādīnametamadhivacanaṃ. Tasmā kāmaguṇāpete aviditanibbānatthāvahahetutāya sabbupaddavakammaparivatthutāya ca upaddavo. Yasmā panete kilesāturabhāvaṃ janentā sīlasaṅkhātaṃ ārogyaṃ loluppaṃ vā uppādentā pākatikameva ārogyaṃ vilumpanti, tasmā iminā ārogyavilumpanaṭṭhena rogo. Abbhantaramanupaviṭṭhaṭṭhena pana antotudanaṭṭhena ca dunnīharaṇīyaṭṭhena ca sallaṃ. Diṭṭhadhammikasamparāyikabhayāvahanato bhayaṃ. Me etanti metaṃ. Sesamettha pākaṭameva. Nigamanampi vuttanayeneva veditabbanti.

于此，“到来故为灾患”（etīti īti），此是外来的、属不善分、为灾祸之因的别名。是故，诸欲乐亦因带来多种灾祸、为诸无益之事的聚集处，而被称为“灾患”（īti）。痈亦流出不净，肿胀、熟烂、周遭溃破。是故，此等烦恼因流出不净，并因以生、老、坏而有肿胀、熟烂、溃破之状态，故称为“痈”（gaṇḍo）。“侵扰故为恼害”（Upaddavatīti upaddavo），其义为：产生无益之事，压制、淹没。此是贪痈等的别名。是故，诸欲乐因是引生不了知涅槃之义的因缘，且为一切恼害业的基地，故称为“恼害”（upaddavo）。又，因彼等烦恼产生病态，或生起贪婪，而毁坏名为“戒”的健康，乃至掠夺自然的健康，是故，以其有毁坏健康之义，而称为“病”（rogo）。又，因其侵入阿邦答勒（abbhantaraṃ）、于内刺痛，且难以拔除，故称为“箭”（sallaṃ）。因其带来现法与后世之怖，故称为“怖”（bhayaṃ）。“我之此”（me etaṃ）即是“此我所”（metaṃ）。其余于此已甚明显。结语亦当如前述之理而知。

Ītigāthāvaṇṇanā niṭṭhitā.

Īti偈释义终。

108. Sītañcāti kā uppatti? Bārāṇasiyaṃ kira sītālukabrahmadatto nāma rājā ahosi. So pabbajitvā araññe tiṇakuṭikāya viharati. Tasmiñca padese sīte sītaṃ, uṇhe daṇhameva hoti abbhokāsattā padesassa. Gocaragāme bhikkhā yāvadatthaṃ na labbhati, pānīyampi dullabhaṃ, vātātapaḍaṃsasarīsapāpi bādhenti. Tassa etadahosi – ‘‘ito [Pg.199] aḍḍhayojanamatte sampanno padeso, tattha sabbepi ete parissayā natthi, yaṃnūnāhaṃ tattha gaccheyyaṃ, phāsukaṃ viharantena sakkā sukhamadhigantu’’nti? Tassa puna ahosi – ‘‘pabbajitā nāma na paccayagiddhā honti, evarūpañca cittaṃ attano vase vattāpenti, na cittassa vase vattanti, nāhaṃ gamissāmī’’ti evaṃ paccavekkhitvā na agamāsi. Evaṃ yāvatatiyakaṃ uppannacittaṃ paccavekkhitvā nivattesi. Tato tattheva satta vassāni vasitvā sammā paṭipajjamāno paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.

108. 《寒冷》一偈（Sītañca）的缘起为何？据说在波罗奈（Bārāṇasī），有位名叫寒冷梵授（Sītāluka Brahmadatta）的国王。他出家后，住在森林中的一座草孤邸（tiṇakuṭikā）里。在那个地方，天寒时极冷，天热时酷热，因为那地方是空旷地。在乞食的村子里，无法获得足够的食物，饮水也难得，还受到风、晒、蚊虻和爬虫的侵扰。他心想：“离此地半由旬处有个富饶的地方，那里完全没有这些困扰。我何不去那里？安住者，易证安乐。”他又想：“出家人不应贪求资具，当令心随己意，而非随心所欲。我不去了。”他如此省察后，便没有去。就这样，他多达三次省察生起的心念，并使其退去。之后，他就在那里住了七年，如理修行，证得辟支菩提，说了这首自说偈后，便前往难陀根山窟（Nandamūlakapabbhāra）。

Tattha sītañcāti sītaṃ duvidhaṃ abbhantaradhātukkhobhapaccayañca bāhiradhātukkhobhapaccayañca, tathā uṇhampi. Ḍaṃsāti piṅgalamakkhikā. Sarīsapāti ye keci dīghajātikā sarantā gacchanti. Sesaṃ pākaṭameva. Nigamanampi vuttanayeneva veditabbanti.

于此，寒冷（sītaṃ）有两种：由内界扰动所致及由外界扰动所致。热（uṇhaṃ）也是如此。蚊虻（ḍaṃsā）是红褐色的蝇。爬虫（sarīsapā）是任何爬行的长身生物。其余的文义是显而易见的。结语也应如前述而知。

Sītālukagāthāvaṇṇanā niṭṭhitā.

《寒冷梵授偈》释义终。

109. Nāgovāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā vīsati vassāni rajjaṃ kāretvā kālaṅkato niraye vīsati vassāni eva paccitvā, himavantappadese hatthiyoniyaṃ uppajjitvā sañjātakkhandho padumavaṇṇasakalasarīro uḷāro yūthapati mahānāgo ahosi. Tassa obhaggobhaggasākhābhaṅgāni hatthichāpāva khādanti, ogāhepi naṃ hatthiniyo kaddamena vilimpiṃsu, sabbaṃ pālileyyakanāgasseva ahosi. So yūthā nibbijjitvā pakkāmi. Tato naṃ padānusārena yūthā anubandhanti, evaṃ yāvatatiyaṃ pakkantampi anubandhiṃsuyeva. Tato cintesi ‘‘idāni mayhaṃ nattako bārāṇasiyaṃ rajjaṃ kāreti, yaṃnūnāhaṃ attano purimajātiyā uyyānaṃ gaccheyyaṃ. Tatra so maṃ rakkhissatī’’ti. Tato rattiyaṃ niddupagate yūthe yūthaṃ pahāya tameva uyyānaṃ pāvisi. Uyyānapālo disvā rañño ārocesi. Rājā ‘‘hatthiṃ gahessāmī’’ti senāya parivāresi. Hatthī rājānameva abhimukho gacchati. Rājā ‘‘maṃ abhimukho etī’’ti khurappaṃ sannayhitvā aṭṭhāsi. Tato hatthī ‘‘vijjheyyāpi maṃ eso’’ti mānusikāya vācāya ‘‘brahmadatta, mā maṃ vijjha, ahaṃ te ayyako’’ti āha. Rājā ‘‘kiṃ bhaṇasī’’ti sabbaṃ pucchi. Hatthīpi rajje ca narake ca hatthiyoniyañca pavattiṃ sabbaṃ [Pg.200] ārocesi. Rājā ‘‘sundaraṃ mā bhāyi, mā kañci bhiṃsāpehī’’ti hatthino vaṭṭañca ārakkhake ca hatthibhaṇḍe ca upaṭṭhāpesi.

109. “象”（Nāgo vā）的缘起是什么？据说，在波罗奈（Bārāṇasī），有一位国王为王二十年后去世，在地狱中受了二十年的煎熬，之后投生在雪山地区的象胎中，成为一头体格魁梧、全身呈莲花色、高贵非凡的象王，一头大象。小象们吃着它折断的树枝，入水时，母象们亦用泥涂抹其身，一切都如同巴力雷雅咖象（Pālileyyaka-nāga）一样。它因厌倦象群而离开。其后象群循迹追随，它如此离去三次，皆被追上。于是它想：“如今我的孙子正在波罗奈为王，我何不去我前世的御苑？在那里他必会保护我。”于是，趁着夜晚象群熟睡之际，它离开象群，进入了那座御苑。园丁见到后，禀告了国王。国王心想：“我要捕获此象。”便派军队将其包围。大象径直走向国王。国王心想：“它正朝我而来。”便备好利刃箭，肃立一旁。于是大象心想：“此人或将射我。”便以人语说道：“梵授（Brahmadatta），勿射杀我，我是你的祖父。”国王问：“汝言何意？”并询问了全部经过。大象亦将为王、堕入地狱以及投生象胎的经历全盘告知。国王说：“善哉，莫要害怕，亦勿惊扰任何人。”于是为大象安排了供养、护卫及象饰。

Athekadivasaṃ rājā hatthikkhandhavaragato ‘‘ayaṃ vīsati vassāni rajjaṃ kāretvā niraye paccitvā pakkāvasesena tiracchānayoniyaṃ uppanno, tatthāpi gaṇasaṃvāsasaṅghaṭṭanaṃ asahanto idhāgatosi, aho dukkhova gaṇasaṃvāso, ekībhāvo eva pana sukho’’ti cintetvā tattheva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ lokuttarasukhena sukhitaṃ amaccā upasaṅkamitvā paṇipātaṃ katvā ‘‘yānakālo, mahārājā’’ti āhaṃsu. Tato ‘‘nāhaṃ, rājā’’ti vatvā purimanayeneva imaṃ gāthamabhāsi. Sā padatthato pākaṭā eva.

某日，国王骑着最好的象，心想：“此人曾治理国家二十年，之后在地狱受报，以剩余的业果投生为畜生。即便如此，他仍无法忍受群居的冲突，才来到此处。啊，群居实苦，独住为乐！”于是就在那里开始修习观（vipassanā），证得了辟支菩提。当他正安住于出世间之乐时，大臣们上前行礼后说道：“大王，是出发的时候了。”他回答说：“我不是国王。”然后就如先前那样说了这首偈颂。此偈颂的字面意义是显而易见的。

Ayaṃ panettha adhippāyayojanā – sā ca kho yuttivaseneva, na anussavavasena. Yathā ayaṃ hatthī ariyakantesu sīlesu dantattā adantabhūmiṃ nāgacchatīti vā, sarīramahantatāya vā nāgo, evaṃ kudāssu nāmāhampi ariyakantesu sīlesu dantattā adantabhūmiṃ nāgamanena, āgumakaraṇena, puna itthattaṃ anāgamanena ca guṇasarīramahantatāya vā nāgo bhaveyyaṃ. Yathā cesa yūthāni vivajjayitvā ekacariyasukhena yathābhirantaṃ viharaṃ araññe eko care khaggavisāṇakappo, kudāssu nāmāhampi evaṃ gaṇaṃ vivajjetvā ekavihārasukhena yathābhirantaṃ viharaṃ araññe attano yathā yathā sukhaṃ, tathā tathā yattakaṃ vā icchāmi, tattakaṃ araññe nivāsaṃ eko care khaggavisāṇakappo eko careyyanti attho. Yathā cesa susaṇṭhitakkhandhamahantatāya sañjātakkhandho, kudāssu nāmāhampi evaṃ asekhasīlakkhandhamahantatāya sañjātakkhandho bhaveyyaṃ. Yathā cesa padumasadisagattatāya vā, padumakule uppannatāya vā padumī, kudāssu nāmāhampi evaṃ padumasadisaujukatāya vā, ariyajātipadume uppannatāya vā padumī bhaveyyaṃ. Yathā cesa thāmabalādīhi uḷāro, kudāssu nāmāhampi evaṃ parisuddhakāyasamācāratādīhi sīlasamādhinibbedhikapaññādīhi vā uḷāro bhaveyyanti. Evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti.

此中义理结合如下——这仅是依据理趣，而非依据传闻。譬如，此象因于圣者所喜之戒中已调伏，故不复至未调伏之地，或因身躯巨大而名为“那伽”(nāgo)；我何时也能于圣者所喜之戒中已调伏，以不复至未调伏之地、不造罪业、不再来此世间，或因功德之身宏大而成为那伽呢？又如，它远离象群，享受独行之乐，随其所好在林中安住，如犀角独行；我何时也能这样舍离群体，享受独住之乐，随己所乐，意欲住多久，便在林中住多久，如犀角独行呢？又如，它因身蕴壮硕而蕴已成就；我何时也能因无学戒蕴(asekkhasīlakkhandha)之宏大而蕴已成就呢？又如，它因身体如莲花，或生于莲花族中，而名为“莲花”(padumī)；我何时也能因正直如莲花，或生于圣者种姓之莲花中，而名为“莲花”呢？又如，它因体力与力量等而高贵；我何时也能因身行清净等，或因戒、定、抉择慧等而高贵呢？如此思惟后，我开始修习观(vipassanā)，证得了辟支菩提(paccekabodhi)。

Nāgagāthāvaṇṇanā niṭṭhitā.

那伽偈释义终。

110. Aṭṭhānatanti [Pg.201] kā uppatti? Bārāṇasirañño kira putto daharo eva samāno pabbajitukāmo mātāpitaro yāci. Mātāpitaro naṃ nivārenti. So nivāriyamānopi nibandhatiyeva ‘‘pabbajissāmī’’ti. Tato pubbe vuttaseṭṭhiputtaṃ viya sabbaṃ vatvā anujāniṃsu. ‘‘Pabbajitvā ca uyyāneyeva vasitabba’’nti paṭijānāpesuṃ, so tathā akāsi. Tassa mātā pātova vīsatisahassanāṭakitthiparivutā uyyānaṃ gantvā puttaṃ yāguṃ pāyetvā antarā khajjakādīni ca khādāpetvā yāva majjhanhikasamayā tena saddhiṃ samullapitvā nagaraṃ pavisati. Pitāpi majjhanhike āgantvā taṃ bhojetvā attanāpi bhuñjitvā divasaṃ tena saddhiṃ samullapitvā sāyanhasamayaṃ paṭijagganakapurise ṭhapetvā nagaraṃ pavisati. So evaṃ rattindivaṃ avivitto viharati.

110. 《非处》（Aṭṭhāna）的缘起为何？据说，波罗奈（Bārāṇasī）王之子尚在年少时，便想出家，向父母请求。父母阻止他。他虽被阻止，却仍坚持道：“我定要出家。”于是，（父母）如同先前所说的长者子一般，听完他的一切陈述后，便应允了。他们让他承诺：“出家后必须只住在园林里。”他便那样做了。其母于清晨在两万名舞女的簇拥下，前往园林，让儿子喝了粥，其间又让他吃了硬食等食物，与他交谈直到中午时分，才进入城里。其父亦于中午时分前来，让他用食，自己也吃过之后，整日与他交谈，到了傍晚，留下护卫后，才进入城里。他就这样日夜不得闲静地住着。

Tena kho pana samayena ādiccabandhu nāma paccekabuddho nandamūlakapabbhāre viharati. So āvajjento taṃ addasa – ‘‘ayaṃ kumāro pabbajituṃ asakkhi, jaṭaṃ chindituṃ na sakkotī’’ti. Tato paraṃ āvajji – ‘‘attano dhammatāya nibbijjissati nu kho, no’’ti. Atha ‘‘dhammatāya nibbindanto aticiraṃ bhavissatī’’ti ñatvā ‘‘tassa ārammaṇaṃ dassessāmī’’ti purimanayeneva manosilātalato āgantvā uyyāne aṭṭhāsi. Rājaparisā disvā ‘‘paccekabuddho āgato, mahārājā’’ti ārocesi. Rājā ‘‘idāni me putto paccekabuddhena saddhiṃ anukkaṇṭhito vasissatī’’ti pamuditamano hutvā paccekabuddhaṃ sakkaccaṃ upaṭṭhahitvā tattheva vāsaṃ yācitvā paṇṇasālādivāvihāracaṅkamādisabbaṃ kāretvā vāsesi. So tattha vasanto ekadivasaṃ okāsaṃ labhitvā kumāraṃ pucchi – ‘‘kosi tva’’nti? ‘‘Ahaṃ pabbajito’’ti. ‘‘Pabbajitā nāma na īdisā hontī’’ti. Atha ‘‘bhante, kīdisā honti, kiṃ mayhaṃ ananucchavika’’nti vutte ‘‘tvaṃ attano ananucchavikaṃ na pekkhasi, nanu te mātā vīsatisahassitthīti saddhiṃ pubbaṇhasamaye āgacchantī uyyānaṃ avivittaṃ karoti, pitā cassa mahatā balakāyena sāyanhasamaye jagganakaparisā sakalaṃ rattiṃ, pabbajitā nāma tava sadisā na honti, īdisā pana hontī’’ti tattha ṭhitasseva iddhiyā himavante aññataraṃ vihāraṃ dassesi. So tattha paccekabuddhe ālambanaphalakaṃ nissāya ṭhite ca caṅkamante ca rajanakakammasūcikammādīni karonte ca disvā āha – ‘‘tumhe idha nāgacchatha, pabbajjā ca tumhehi anuññātā’’ti[Pg.202]? ‘‘Āma, pabbajjā anuññātā, pabbajitakālato paṭṭhāya samaṇā nāma attano nissaraṇaṃ kātuṃ, padesañca icchitaṃ patthitaṃ gantuṃ labhanti, ettakaṃva vaṭṭatī’’ti vatvā ākāse ṭhatvā aṭṭhāna taṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttinti imaṃ upaḍḍhugāthaṃ vatvā dissamānoyeva ākāsena nandamūlakapabbhāraṃ agamāsi. Evaṃ gate paccekabuddhe so attano paṇṇasālaṃ pavisitvā nipajji. Ārakkhapurisopi ‘‘sayito kumāro, idāni kuhiṃ gamissatī’’ti pamatto niddaṃ okkami. So tassa pamattabhāvaṃ ñatvā pattacīvaramādāya araññaṃ pāvisi. Tatra ca ṭhito vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā paccekabuddhaṭṭhānaṃ gato. Tatra ca ‘‘kathamadhigata’’nti pucchito ādiccabandhunā vuttaṃ upaḍḍhagāthaṃ paripuṇṇaṃ katvā abhāsi.

那时，有一位名叫阿底迦般度(Ādiccabandhu)的独觉佛，住在难陀根山窟(Nandamūlakapabbhāra)中。他以神通观察，看到了那位王子，心想：“这位王子没能真正地出家，他无法斩断贪爱的纠缠。”接着他又思惟：“他会因自身的法性而生起厌离吗？”他知道：“若依其自性而生厌离，将耗费漫长的时间。”于是想：“我应当给他一个（修行的）所缘。”便如前述，从曼诺师罗石台前来，伫立于园中。国王的侍从看见后禀报：“大王，一位独觉佛来了！”国王心想：“如今我儿与独觉佛共住，将不再烦恼了。”他心生欢喜，恭敬地承事独觉佛，并请求他就地安住，为他建造了茅屋、日间住处、经行处等一切所需，让他住了下来。独觉佛住在那儿，一日觅得良机，问王子道：“你是谁？”“我是出家人。”“出家人并非如此。”王子问：“尊者，那该是怎样？我有何不当之处？”独觉佛说：“你难道不见自己的不当之处吗？你的母亲在上午带领一千名侍女前来，令此园林不得寂静；你的父亲在傍晚带着大批卫队前来，守卫们则整夜（在此喧扰）。出家人不像你这样，而是像这样……”说罢，他便立于原地，以神通力示现了喜马拉雅山中的一座精舍。王子看见那里的独觉佛们，有的倚着禅板而立，有的在经行，有的在做染色、缝纫等工作，便问道：“你们不来这里吗？出家是你们所允许的吗？”“是的，出家是被允许的。自出家之时起，沙门便可寻求自身的解脱，可前往任何意欲之处，仅此而已。”说罢，他伫立于空中，诵出这半首偈颂：“于乐众者，无有是处，能证暂时解脱。”说完，便在众人眼前，凌空向难陀根山窟飞去。独觉佛离去后，王子回到自己的茅屋躺下。守卫心想：“王子睡着了，现在他能去哪里呢？”便放松了警惕，沉沉睡去。王子察知他们懈怠，便拿起衣钵(pattacīvara)，进入了林中。他在那里安住，开始修习观(vipassanā)，亲证了独觉菩提，然后前往独觉佛的住处。在那里，当被问及“如何证得”时，他便将阿底迦般度所说的那半首偈颂补充完整，诵了出来。

Tassattho – aṭṭhāna tanti aṭṭhānaṃ taṃ, akāraṇaṃ tanti vuttaṃ hoti. Anunāsikalopo kato ‘‘ariyasaccāna dassana’’ntiādīsu (khu. pā. 5.11; su. ni. 270) viya. Saṅgaṇikāratassāti gaṇābhiratassa. Yanti kāraṇavacanametaṃ ‘‘yaṃ hirīyati hirīyitabbenā’’tiādīsu (dha. sa. 30) viya. Phassayeti adhigacche. Sāmayikaṃ vimuttinti lokiyasamāpattiṃ. Sā hi appitappitasamaye eva paccatthikehi vimuccanato ‘‘sāmayikā vimuttī’’ti vuccati. Taṃ sāmayikaṃ vimuttiṃ. Aṭṭhānaṃ taṃ, na taṃ kāraṇaṃ vijjati saṅgaṇikāratassa, yena kāraṇena vimuttiṃ phassaye iti etaṃ ādiccabandhussa paccekabuddhassa vaco nisamma saṅgaṇikāratiṃ pahāya yoniso paṭipajjanto adhigatomhīti āha. Sesaṃ vuttanayamevāti.

其义——aṭṭhāna者，即aṭṭhānaṃ taṃ，是谓akāraṇaṃ（无因）。此处鼻音已脱落，犹如“ariyasaccāna dassana（见圣谛）”等句（《小诵》5.11；《经集》270）。saṅgaṇikāratassa者，谓乐于交往者。yanti是表原因之词，犹如“yaṃ hirīyati hirīyitabbenā（因可耻而耻）”等句（《法集论》30）。phassaye者，谓能证得。sāmayikaṃ vimutti（时解脱）者，谓世间定(lokiyasamāpatti)。彼仅于安止之时，从诸障法(paccatthikehi)解脱，故名“时解脱”。对乐于交往者而言，证得彼时解脱，此为非处，无有其因。此乃日亲(Ādiccabandhu)独觉佛之言，闻此言已，舍离交往之乐，如理行道，我已证得。余者如前所说。

Aṭṭhānagāthāvaṇṇanā niṭṭhitā.

非处偈释义终。

Dutiyavaggo niṭṭhito.

第二品终。

111. Diṭṭhīvisūkānīti kā uppatti? Aññataro kira bārāṇasirājā rahogato cintesi – ‘‘yathā sītādīnaṃ paṭighātakāni uṇhādīni atthi, atthi nu kho evaṃ vaṭṭapaṭighātakaṃ vivaṭṭaṃ, no’’ti? So amacce pucchi – ‘‘vivaṭṭaṃ jānāthā’’ti? Te ‘‘jānāma, mahārājā’’ti āhaṃsu. Rājā ‘‘kiṃ ta’’nti? Tato ‘‘antavā loko’’tiādinā nayena sassatucchedaṃ kathesuṃ. Rājā ‘‘ime na jānanti, sabbepime diṭṭhigatikā’’ti [Pg.203] sayameva tesaṃ vilomatañca ayuttatañca disvā ‘‘vaṭṭapaṭighātakaṃ vivaṭṭaṃ atthi, taṃ gavesitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Imañca udānagāthaṃ abhāsi paccekabuddhānaṃ majjhe byākaraṇagāthañca.

111. “见之荆棘”缘起为何？据说，波罗奈(Bārāṇasī)有王，独处静思：“犹如寒冷等有热等为对治，轮回(vaṭṭa)亦有对治之还灭(vivaṭṭa)否？”彼问诸大臣：“汝等知还灭否？”彼等答曰：“大王，我等知之。”王问：“何为还灭？”于是彼等以“世间有边”等方式，宣说常见与断见。王思：“此等无知，皆为见行者(diṭṭhigatikā)。”自见其颠倒不当，复思：“必有对治轮回之还灭，应寻觅之。”遂舍王位而出家，修习观(vipassanā)，证得独觉菩提(paccekabodhi)。彼于独觉佛众中，说此自说偈(udānagāthā)及记说偈(byākaraṇagātha)。

Tassattho – diṭṭhīvisūkānīti dvāsaṭṭhidiṭṭhigatāni. Tāni hi maggasammādiṭṭhiyā visūkaṭṭhena vijjhanaṭṭhena vilomaṭṭhena ca visūkāni, evaṃ diṭṭhiyā visūkāni, diṭṭhi eva vā visūkāni diṭṭhivisūkāni. Upātivattoti dassanamaggena atikkanto. Patto niyāmanti avinipātadhammatāya sambodhiparāyaṇatāya ca niyatabhāvaṃ adhigato, sammattaniyāmasaṅkhātaṃ vā paṭhamamagganti. Ettāvatā paṭhamamaggakiccanipphatti ca tassa paṭilābho ca vutto. Idāni paṭiladdhamaggoti iminā sesamaggapaṭilābhaṃ dasseti. Uppannañāṇomhīti uppannapaccekabodhiñāṇo amhi. Etena phalaṃ dasseti. Anaññaneyyoti aññehi idaṃ saccanti na netabbo. Etena sayambhutaṃ dasseti, patte vā paccekabodhiñāṇe aññaneyyatāya abhāvā sayaṃvasitaṃ. Samathavipassanāya vā diṭṭhivisūkāni upātivatto, ādimaggena niyāmaṃ patto, sesehi paṭiladdhamaggo, phalañāṇena uppannañāṇo, taṃ sabbaṃ attanāva adhigatoti anaññaneyyoti. Sesaṃ vuttanayeneva veditabbanti.

其义——“见之荆棘”(diṭṭhīvisūkāni)即六十二见。彼等因其有荆棘之义、穿刺之义、相违之义，而与道之正见(maggasammādiṭṭhi)相悖，故为“荆棘”。如是，于见为荆棘，或见即是荆棘，故名“见之荆棘”。“已超越”(upātivatto)指以见道(dassanamagga)超越了（它们）。“已得决定”(patto niyāmaṃ)指因其不堕恶趣之法性(avinipātadhammatā)及以正觉为归趣(sambodhiparāyaṇatā)，而证得决定之状态；或指名为正性决定(sammattaniyāma)的初道。至此，已说初道之功用圆满及其证得。如今，以“已得道”(paṭiladdhamaggo)显示其余诸道之证得。“我已生智”(uppannañāṇomhi)谓我已生起独觉菩提智(paccekabodhiñāṇa)。此句显示果。“不从他导”(anaññaneyyo)谓不须由他人引导说“此是真理”。此句显示自证(sayambhuta)；或谓已证得独觉菩提智，因无为他所导之性，故得自主(sayaṃvasitaṃ)。又或者，以止(samatha)观(vipassanā)超越见之荆棘，以初道得决定，以其余诸道得道，以果智生起智，这一切皆由自己证得，故为“不从他导”。其余应如前述而知。

Diṭṭhīvisūkagāthāvaṇṇanā niṭṭhitā.

见之荆棘偈释义终。

112. Nillolupoti kā uppatti? Bārāṇasirañño kira sūdo antarabhattaṃ pacitvā upanāmesi manuññadassanaṃ sādurasaṃ ‘‘appeva nāma me rājā dhanamanuppādeyyā’’ti. Taṃ rañño gandheneva bhottukamyataṃ janesi, mukhe kheḷaṃ uppādeti. Paṭhamakabaḷe pana mukhe pakkhittamatte sattarasaharaṇisahassāni amateneva phusitāni ahesuṃ. Sūdo ‘‘idāni me dassati, idāni me dassatī’’ti cintesi. Rājāpi ‘‘sakkārāraho sūdo’’ti cintesi, ‘‘rasaṃ sāyitvā pana sakkarontaṃ maṃ pāpako kittisaddo abbhuggaccheyya ‘lolo ayaṃ rājā rasagaruko’’’ti na kiñci abhaṇi. Evaṃ yāva bhojanapariyosānaṃ, tāva sūdo ‘‘idāni dassati, idāni dassatī’’ti cintesi. Rājāpi avaṇṇabhayena na kiñci abhaṇi. Tato sūdo [Pg.204] ‘‘natthi maññe imassa rañño jivhāviññāṇa’’nti. Dutiyadivase asādurasaṃ upanāmesi. Rājā bhuñjanto ‘‘niggahāraho vata, bho, ajja sūdo’’ti jānantopi pubbe viya paccavekkhitvā avaṇṇabhayena na kiñci abhaṇi. Tato sūdo ‘‘rājā neva sundaraṃ nāsundaraṃ jānātī’’ti cintetvā sabbaṃ paribbayaṃ attanāva gahetvā kiñcideva pacitvā rañño deti. Rājā ‘‘aho vata lobho, ahaṃ nāma vīsati nagarasahassāni bhuñjanto imassa lobhena bhattamattampi na labhāmī’’ti nibbijjitvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva imaṃ gāthaṃ abhāsi.

112. “无贪”一偈的起缘为何？据说，波罗奈(Bārāṇasī)国王有一位厨师，为国王烹制了午膳，饭菜赏心悦目、滋味甜美。厨师心想：“或许国王会因此赏赐我钱财。”这饭菜的香气引得国王食欲大开，口中生津。第一口饭刚放入口中，七千味脉便如触甘露。厨师心想：“现在他会赏赐我了，现在他会赏赐我了。”国王也心想：“这厨师值得奖赏。”但他又想：“若我一尝到美味就赏赐他，恐怕会传出恶名，说‘此王贪婪，重于口味’。”于是便一言不发。就这样直到用膳结束，厨师一直想着：“现在他会赏赐我了，现在他会赏赐我了。”国王也因害怕恶名而什么也没说。于是厨师想：“看来这位国王没有舌识。”第二天，他便呈上难吃的饭菜。国王一面吃，一面心知：“今天这厨师实在该受惩罚。”但仍如前日一般思量，因害怕恶名而一言不发。于是厨师心想：“国王根本不知何为美味、何为不美味。”便将所有用度自己取走，随便做了些东西给国王。国王想：“唉，真是贪婪！我身为两万座城池的主人，竟因他的贪婪，连一顿像样的饭都吃不上。”他心生厌离，舍弃王位而出家，修习观(vipassanā)，证得了独觉菩提。他便如前述那样，说了这首偈颂。

Tattha nillolupoti alolupo. Yo hi rasataṇhābhibhūto hoti, so bhusaṃ luppati punappunaṃ luppati, tena ‘‘lolupo’’ti vuccati. Tasmā esa taṃ paṭikkhipanto ‘‘nillolupo’’ti āha. Nikkuhoti ettha kiñcāpi yassa tividhaṃ kuhanavatthu natthi, so ‘‘nikkuho’’ti vuccati. Imissā pana gāthāya manuññabhojanādīsu vimhayamanāpajjanato nikkuhoti ayamadhippāyo. Nippipāsoti ettha pātumicchā pipāsā, tassā abhāvena nippipāso, sādurasalobhena bhottukamyatāvirahitoti attho. Nimmakkhoti ettha paraguṇavināsanalakkhaṇo makkho, tassa abhāvena nimmakkho. Attano gihikāle sūdassa guṇamakkhanābhāvaṃ sandhāyāha. Niddhantakasāvamohoti ettha rāgādayo tayo kāyaduccaritādīni ca tīṇīti cha dhammā yathāsambhavaṃ appasannaṭṭhena sakabhāvaṃ vijahāpetvā parabhāvaṃ gaṇhāpanaṭṭhena kasaṭaṭṭhena ca ‘‘kasāvā’’ti veditabbā. Yathāha –

此处，“无贪”(nillolupo)即不贪婪(alolupo)。若为味爱(rasataṇhā)所征服，则极贪婪，一再贪婪，故称“贪婪者”(lolupo)。因此，彼为排拒此，而言“无贪”。于此，“无伪”(nikkuho)者，虽谓无有三欺骗事(kuhanavatthu)之人，然于此偈，其义为：于美味食等，心不惊奇、不喜乐，故称“无伪”。于此，“无渴”(nippipāso)者，饮欲为渴(pipāsā)，因无此欲，故为“无渴”；其义为：离于因贪美味而有之食欲。于此，“不抹煞(他人之)德”(nimmakkho)者，抹煞(makkha)为坏他人之德相，因无此，故为“不抹煞(他人之)德”。此乃就其为在家者时，不抹煞厨师之德而言。于此，“已涤烦恼垢与痴”(niddhantakasāvamoho)者，当知：贪等三者，及身恶行等三者，此六法，随其所应，以不净故，以能令舍自性而取他性故，以有垢秽故，称为“烦恼垢”(kasāva)。如所说：

‘‘Tattha katame tayo kasāvā? Rāgakasāvo, dosakasāvo, mohakasāvo. Ime tayo kasāvā. Tattha katame aparepi tayo kasāvā? Kāyakasāvo, vacīkasāvo, manokasāvo’’ti (vibha. 924).

“此中，何为三烦恼垢？贪烦恼垢、嗔烦恼垢、痴烦恼垢。此为三烦恼垢。此中，复有何为三烦恼垢？身烦恼垢、语烦恼垢、意烦恼垢。”（《分别论》924）

Tesu mohaṃ ṭhapetvā pañcannaṃ kasāvānaṃ tesañca sabbesaṃ mūlabhūtassa mohassa niddhantattā niddhantakasāvamoho. Tiṇṇaṃ eva vā kāyavacīmanokasāvānaṃ mohassa ca niddhantattā niddhantakasāvamoho. Itaresu nillolupatādīhi [Pg.205] rāgakasāvassa, nimmakkhatāya dosakasāvassa niddhantabhāvo siddho eva. Nirāsayoti nittaṇho. Sabbaloke bhavitvāti sakalaloke, tīsu bhavesu dvādasasu vā āyatanesu bhavavibhavataṇhāvirahito hutvāti attho. Sesaṃ vuttanayeneva veditabbaṃ. Atha vā tayopi pāde vatvā eko careti eko carituṃ sakkuṇeyyāti evampettha sambandho kātabbo.

由于涤除了（除愚痴外的）五种烦恼垢，以及作为这一切烦恼垢之根本的愚痴，故称“已涤尽烦恼垢与愚痴者”。或者，因涤除了身、语、意三烦恼垢及愚痴，故称“已涤尽烦恼垢与愚痴者”。至于其他，由无贪等，贪烦恼垢得以涤除；由不覆藏，瞋烦恼垢得以涤除，此理已成。“无期望”(Nirāsayo)即无渴爱。“遍于一切世间”(Sabbaloke bhavitvā)是说：于所有世间，即于三有或十二处中，已离于有爱及无有爱，此为义。其余应如前述之理了知。又或者，说了全部三句之后，“独自游行”(eko care)，是说“他能够独自游行”，于此应如是建立关联。

Nillolupagāthāvaṇṇanā niṭṭhitā.

无贪偈释义终。

113. Pāpaṃ sahāyanti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karonto manusse koṭṭhāgārato purāṇadhaññādīni bahiddhā nīharante disvā ‘‘kiṃ, bhaṇe, ida’’nti amacce pucchi. Amaccā ‘‘idāni, mahārāja, navadhaññādīni uppajjissanti, tesaṃ okāsaṃ kātuṃ ime manussā purāṇadhaññādīni chaḍḍentī’’ti āhaṃsu. Rājā ‘‘kiṃ, bhaṇe, itthāgārabalakāyādīnaṃ vattaṃ paripuṇṇa’’nti āha. ‘‘Āma, mahārāja, paripuṇṇa’’nti. ‘‘Tena hi, bhaṇe, dānasālaṃ kāretha, dānaṃ dassāmi, mā imāni dhaññāni anupakārāni vinassantū’’ti. Tato naṃ aññataro diṭṭhigatiko amacco ‘‘mahārāja, natthi dinna’’nti ārabbha yāva ‘‘bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti vatvā nivāresi. Rājā dutiyampi tatiyampi koṭṭhāgāre vilumpante disvā tatheva āṇāpesi. Sopi tatiyampi naṃ ‘‘mahārāja, dattupaññattaṃ yadidaṃ dāna’’ntiādīni vatvā nivāresi. So ‘‘are, ahaṃ attano santakampi na labhāmi dātuṃ, kiṃ me imehi pāpasahāyehī’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Tañca pāpasahāyaṃ garahanto imaṃ udānagāthamāha.

113. 《恶友》偈的缘起为何？据说在波罗奈城（Bārāṇasī），一位国王以盛大王威巡视都城，看见人们从粮仓里将旧谷物等搬出丢弃，便问大臣：“这是怎么回事？”大臣回答：“大王，新谷等即将出产，这些人为了给它们腾出空间，正在丢弃旧谷物等。”国王问：“后宫和军队的供给是否充足？”回答说：“是的，大王，非常充足。”“既然这样，就建造布施堂，我要行布施，不要让这些谷物无益地毁坏掉。”这时，一位持邪见（diṭṭhigatika）的大臣开始劝阻说：“大王，布施没有果报。”接着又说“愚人和智者奔波轮回，最终都会了结苦痛”之类的话来阻止他。国王第二次、第三次看见他们在粮仓里毁弃谷物，还是下了同样的命令。那位大臣也第三次用“大王，布施只是名言施设而已”之类的话来阻止他。国王心想：“咄！我连自己的东西都不能布施吗？要这些恶友何用！”于是他对王位心生厌离，舍位出家，修习观（vipassanā），证得了辟支佛果（paccekabodhi）。他在呵责那个恶友时，说了这首自说偈。

Tassāyaṃ saṅkhepattho – yvāyaṃ dasavatthukāya pāpadiṭṭhiyā samannāgatattā pāpo, paresampi anatthaṃ passatīti anatthadassī, kāyaduccaritādimhi ca visame niviṭṭho, taṃ atthakāmo kulaputto pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ. Sayaṃ na seveti attano vasena taṃ na seveyya. Yadi pana parassa vaso hoti, kiṃ sakkā kātunti vuttaṃ hoti. Pasutanti pasaṭaṃ, diṭṭhivasena tattha tattha lagganti attho. Pamattanti kāmaguṇesu vossaṭṭhacittaṃ, kusalabhāvanārahitaṃ vā. Taṃ [Pg.206] evarūpaṃ sahāyaṃ na seve na bhaje na payirupāse, aññadatthu eko care khaggavisāṇakappoti.

此为简要义：此人因具足十事恶见(pāpadiṭṭhi)而为恶人，又见他人之不义，故为见不义者(anatthadassī)，且陷入身恶行等不正道中。求义的良家子(kulaputta)应远离此等恶友——见不义者与陷入不正道者。自己不应亲近，即不应随己意亲近彼人。然若为他人所制，又能奈何？此即其义。所谓“沉溺”(pasuta)，即是散布，义为因邪见而处处执着。所谓“放逸”(pamatta)，即心已放纵于欲乐，或无善法之修习。对此等友，不应亲近，不应交往，不应奉事，实应如犀角独行。

Pāpasahāyagāthāvaṇṇanā niṭṭhitā.

恶友偈释义终。

114. Bahussutanti kā uppatti? Pubbe kira kassapassa bhagavato sāsane aṭṭha paccekabodhisattā pabbajitvā gatapaccāgatavattaṃ pūretvā devaloke uppannātiādi sabbaṃ anavajjabhojīgāthāya vuttasadisameva. Ayaṃ pana viseso – paccekabuddhe nisīdāpetvā rājā āha – ‘‘ke tumhe’’ti? Te āhaṃsu – ‘‘mayaṃ, mahārāja, bahussutā nāmā’’ti. Rājā ‘‘ahaṃ sutabrahmadatto nāma, sutena tittiṃ na gacchāmi, handa, nesaṃ santike vicitranayadhammadesanaṃ sossāmī’’ti attamano dakkhiṇodakaṃ datvā parivisitvā bhattakiccapariyosāne saṅghattherassa santike nisīditvā ‘‘dhammakathaṃ, bhante, kathethā’’ti āha. So ‘‘sukhito hotu, mahārāja, rāgakkhayo hotū’’ti vatvā uṭṭhito. Rājā ‘‘ayaṃ na bahussuto, dutiyo bahussuto bhavissati, sve tassa vicitradhammadesanaṃ sossāmī’’ti svātanāya nimantesi. Evaṃ yāva sabbesaṃ paṭipāṭi gacchati, tāva nimantesi, te sabbepi ‘‘dosakkhayo hotu, mohakkhayo, gatikkhayo, bhavakkhayo, vaṭṭakkhayo, upadhikkhayo, taṇhakkhayo hotū’’ti evaṃ ekekapadaṃ visesetvā sesaṃ paṭhamasadisameva vatvā uṭṭhahiṃsu.

114. “多闻者”的由来是什么？据说，过去在迦叶世尊的教法中，有八位辟支菩萨出家，圆满往返行持(gatapaccāgatavatta)后生于天界等等，这一切都和《无过食者偈》(Anavajjabhojīgāthā)所说的相似。但这里有个不同之处——国王让辟支佛们坐下后，问道：‘你们是谁？’他们回答说：‘大王，我们名为多闻者。’国王心想：‘我名为闻梵授(Sutabrahmadatta)，我对听闻永不满足，好，我要在他们那里听闻种种善巧的法义开示。’他欢喜地行了献水礼(dakkhiṇodaka)并加以供养，用餐完毕后，他在僧团长老身边坐下，说道：‘尊者，请说法吧。’长老说：‘愿大王安乐，愿贪欲灭尽。’说完就起身了。国王心想：‘这位不是多闻者，第二位应该是多闻者，明天我要听他开示种种善巧的法。’于是为第二天而邀请了他。国王就这样依次邀请了所有的人，他们也都各自将一句祝福换作‘愿嗔恚灭尽’、‘愿愚痴灭尽’、‘愿趣灭尽’、‘愿有灭尽’、‘愿轮回灭尽’、‘愿所依灭尽’或‘愿渴爱灭尽’，而其余部分则与第一位所说相同，说完便起身了。

Tato rājā – ‘‘ime ‘bahussutā maya’nti bhaṇanti, na ca tesaṃ vicitrakathā, kimetehi vutta’’nti tesaṃ vacanatthaṃ upaparikkhitumāraddho. Atha ‘‘rāgakkhayo hotū’’ti upaparikkhanto ‘‘rāge khīṇe dosopi mohopi aññataraññatarepi kilesā khīṇā hontī’’ti ñatvā attamano ahosi ‘‘nippariyāyabahussutā ime samaṇā. Yathāpi hi purisena mahāpathaviṃ vā ākāsaṃ vā aṅguliyā niddisantena na aṅgulimattova padeso niddiṭṭho hoti. Api ca kho pana sakalapathavī ākāsā eva niddiṭṭhā honti. Evaṃ imehi ekekaṃ atthaṃ niddisantehi aparimāṇā atthā niddiṭṭhā hontī’’ti. Tato so ‘‘kudāssu nāmāhampi evaṃ bahussuto bhavissāmī’’ti tathārūpaṃ bahussutabhāvaṃ patthento [Pg.207] rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthamabhāsi.

于是国王想：“这些人自称‘我们博学多闻’，言谈却不巧妙，他们说了些什么呢？”便开始探究他们话语的含义。当他探究“愿贪欲灭尽”时，了知“贪欲灭尽时，嗔与痴以及其他任何烦恼也都灭尽了”，便心生欢喜：“这些沙门是无需辗转解释的博学者。就如有人用手指点大地或虚空，所指出的并非仅手指大小之处，而是指出了整个大地和虚空。同样，他们指出一个义理，就等于指出了无量的义理。”于是他想：“我何时才能如此博学呢？”他渴望达到那样的博学境界，便舍弃王位而出家，修行观(vipassanā)，证得了辟支菩提(paccekabodhi)，然后说出这首自说偈(udānagāthā)。

Tatthāyaṃ saṅkhepattho – bahussutanti duvidho bahussuto tīsu piṭakesu atthato nikhilo pariyattibahussuto ca, maggaphalavijjābhiññāpaṭivedhako paṭivedhabahussuto ca. Āgatāgamo dhammadharo. Uḷārehi pana kāyavacīmanokammehi samannāgato uḷāro. Yuttapaṭibhāno ca muttapaṭibhāno ca yuttamuttapaṭibhāno ca paṭibhānavā. Pariyattiparipucchādhigamavasena vā tividho paṭibhānavā veditabbo. Yassa hi pariyatti paṭibhāti, so pariyattipaṭibhānavā. Yassa atthañca ñāṇañca lakkhaṇañca ṭhānāṭṭhānañca paripucchantassa paripucchā paṭibhāti, so paripucchāpaṭibhānavā. Yassa maggādayo paṭividdhā honti, so adhigamapaṭibhānavā. Taṃ evarūpaṃ bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ. Tato tassānubhāvena attatthaparatthaubhayatthabhedato vā diṭṭhadhammikasamparāyikaparamatthabhedato vā anekappakārāni aññāya atthāni, tato ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādīsu (ma. ni. 1.18; saṃ. ni. 2.20) kaṅkhāṭṭhāniyesu vineyya kaṅkhaṃ vicikicchaṃ vinetvā vināsetvā evaṃ katasabbakicco eko care khaggavisāṇakappoti.

此中，此为简略义——“多闻者(bahussuta)”有二种：其一为于三藏义理完全通达的“教理多闻者(pariyattibahussuta)”，其二为通达道、果、明、神通的“通达多闻者(paṭivedhabahussuta)”。传承圣教者即是“持法者(dhammadharo)”。又，具足殊胜身、语、意业者，是为“尊贵者(uḷāra)”。具足相应辩才(yuttapaṭibhāna)、无碍辩才(muttapaṭibhāna)与相应无碍辩才(yuttamuttapaṭibhāna)者，是为“具辩才者(paṭibhānavā)”。或者，依教理(pariyatti)、遍问(paripucchā)与证悟(adhigama)，当知“具辩才者”有三种。若人于教理有辩才，是为“教理辩才者(pariyattipaṭibhānavā)”。若人于他人询问义理、智、相、处与非处时，于遍问有辩才，是为“遍问辩才者(paripucchāpaṭibhānavā)”。若人已通达道等，是为“证悟辩才者(adhigamapaṭibhānavā)”。应当亲近如是多闻、持法、尊贵、具辩才的善友。依其威力，了知自利、他利、俱利，或现法利、后世利、究竟利等种种利益，从而于‘我于过去世为曾有耶？’等诸疑惑处，调伏其疑，断除、破坏其惑。如是已办一切所作，当如犀角独行。

Bahussutagāthāvaṇṇanā niṭṭhitā.

多闻偈释义终。

115. Khiḍḍaṃ ratinti kā uppatti? Bārāṇasiyaṃ kira vibhūsakabrahmadatto nāma rājā pātova yāguṃ vā bhattaṃ vā bhuñjitvā nānāvidhavibhūsanehi attānaṃ vibhūsāpetvā mahāādāse sakalaṃ sarīraṃ disvā yaṃ na icchati, taṃ apanetvā aññena vibhūsanena vibhūsāpeti. Tassa ekadivasaṃ evaṃ karontassa bhattavelā majjhanhikā sampattā. Vippakatavibhūsitova dussapaṭṭena sīsaṃ veṭhetvā bhuñjitvā divāseyyaṃ upagañchi. Punapi uṭṭhahitvā tatheva karoto sūriyo oggato. Evaṃ dutiyadivasepi tatiyadivasepi. Athassa evaṃ maṇḍanappasutassa piṭṭhirogo udapādi. Tassa etadahosi – ‘‘aho re, ahaṃ sabbathāmena vibhūsantopi imasmiṃ kappake vibhūsane asantuṭṭho lobhaṃ uppādesiṃ, lobho ca nāmesa apāyagamanīyo [Pg.208] dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthamabhāsi.

115. 《嬉戏与爱乐》的缘起为何？相传在波罗奈城(Bārāṇasiyaṃ)，有位名叫爱饰梵授(Vibhūsakabrahmadatto)的国王。他每天清晨用过粥或饭后，便以各式各样的饰品来装饰自己，然后在大镜中审视全身，凡有不满意之处，便取下换上其他饰品。有一天，他如此行事，不觉已到了正午的用餐时间。他装饰尚未完毕，便用布巾裹头，用完餐后就去午睡了。醒来后又继续如此，直到太阳西沉。第二天、第三天也是这样。后来，如此沉迷于装饰的他，背痛发作。他心想：“唉！我已竭尽全力来装饰，却仍对这手肘上的饰品不满意而生起贪欲。贪爱此法，实为趣向恶道之因，我定要断除此贪！”于是，他舍弃王位而出家，修行观(vipassanto)，证得辟支菩提(paccekabodhi)，说出此自说偈。

Tattha khiḍḍā ca rati ca pubbe vuttāva. Kāmasukhanti vatthukāmasukhaṃ. Vatthukāmāpi hi sukhassa visayādibhāvena ‘‘sukha’’nti vuccanti. Yathāha – ‘‘atthi rūpaṃ sukhaṃ sukhānupatita’’nti (saṃ. ni. 3.60). Evametaṃ khiḍḍaṃ ratiṃ kāmasukhañca imasmiṃ okāsaloke analaṅkaritvā alanti akatvā, etaṃ tappakanti vā sārabhūtanti vā evaṃ aggahetvā. Anapekkhamānoti tena analaṅkaraṇena anapekkhaṇasīlo apihāluko nittaṇho. Vibhūsaṭṭhānā virato saccavādīti tattha vibhūtā duvidhā – agārikavibhūsā ca anagārikavibhūsā ca. Sāṭakaveṭhanamālāgandhādivibhūsā agārikavibhūsā nāma. Pattamaṇḍanādivibhūsā anagārikavibhūsā. Vibhūsā eva vibhūsaṭṭhānaṃ, tasmā vibhūsaṭṭhānā tividhāya viratiyā virato. Avitathavacanato saccavādīti evamattho daṭṭhabbo.

于此，嬉戏与爱乐如前所述。欲乐(kāmasukha)是指事物欲之乐。因为事物欲也因是乐的所缘等，故被称为“乐”。如所说：“有色是乐，随顺于乐”（《相应部》3.60）。如此，对此世间的嬉戏、爱乐与欲乐不加装饰，不认为“这已足够”，或不执取其为“有益”或“是精华”。不顾念者(anapekkhamāno)，即因此不装饰而有不顾念之习性，无贪求，无渴爱。“远离装饰处，说谛语者”，于此，装饰(vibhūsā)有两种：在家装饰与非家装饰。衣、头巾、花环、香料等装饰，名为在家装饰。装饰衣钵等，为非家装饰。装饰即是装饰处，是故，以三种离远离装饰处。因言不虚妄，故为说谛语者。义应如是知。

Vibhūsaṭṭhānagāthāvaṇṇanā niṭṭhitā.

装饰处偈释义终。

116. Puttañca [Pg.209] dāranti kā uppatti? Bārāṇasiyaṃ kira rañño putto daharakāleyeva abhisitto rajjaṃ kāresi. So paṭhamagāthāya vuttapaccekabodhisatto viya rajjasiriṃ anubhavanto ekadivasaṃ cintesi – ‘‘ahaṃ rajjaṃ kārento bahūnaṃ dukkhaṃ karomi, kiṃ me ekabhattatthāya iminā pāpena, handa, sukhamuppādemī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

116. “子与妻”是何缘起？据说，波罗奈(Bārāṇasī)国王之子，于年少时即受灌顶而治理王国。他如第一偈中所说的辟支菩萨一般，享受着王国的荣耀，一日思惟：‘我治理王国，令众多有情受苦，为我一食之故而造此恶业，于我何益？且让我生起安乐！’于是他舍弃王国而出家，修习观(vipassanā)，证得辟支菩提(paccekabodhi)后，诵此优陀那偈(udānagātha)。

Tattha dhanānīti muttāmaṇiveḷuriyasaṅkhasilāpavāḷarajatajātarūpādīni ratanāni. Dhaññānīti sālivīhiyavagodhumakaṅguvarakakudrūsakappabhedāni satta sesāparaṇṇāni ca. Bandhavānīti ñātibandhugottabandhumittabandhusippabandhuvasena catubbidhabandhave. Yathodhikānīti sakasakaodhivasena ṭhitāniyeva. Sesaṃ vuttanayamevāti.

于此，“诸财”(dhanāni)指珍珠、宝石、琉璃、海螺、水晶、珊瑚、银、金等珍宝。“诸谷”(dhaññāni)指稻、米、大麦、小麦、黍、稗、小米等七种，以及其余豆类。“诸亲”(bandhavāni)指依血缘、宗族、朋友、技艺之故而有的四种亲属。“随所有”(yathodhikāni)指安住于各自的所有。其余如前已说。

Puttadāragāthāvaṇṇanā niṭṭhitā.

子妻偈释义终。

117. Saṅgo esoti kā uppatti? Bārāṇasiyaṃ kira pādalolabrahmadatto nāma rājā ahosi. So pātova yāguṃ vā bhattaṃ vā bhuñjitvā tīsu pāsādesu tividhāni nāṭakāni passati. Tividhā nāma nāṭakā pubbarājato āgataṃ, anantararājato āgataṃ, attano kāle uṭṭhitanti. So ekadivasaṃ pātova daharanāṭakapāsādaṃ gato. Tā nāṭakitthiyo ‘‘rājānaṃ ramāpessāmā’’ti sakkassa devānamindassa accharāyo viya atimanoharaṃ naccagītavāditaṃ payojesuṃ. Rājā ‘‘anacchariyametaṃ daharāna’’nti asantuṭṭho hutvā majjhimanāṭakapāsādaṃ gato, tāpi nāṭakitthiyo tatheva akaṃsu. So tatthapi tatheva asantuṭṭho hutvā mahallakanāṭakapāsādaṃ gato, tāpi tatheva akaṃsu. Rājā dve tayo rājaparivaṭṭe atītānaṃ tāsaṃ mahallakabhāvena aṭṭhikīḷanasadisaṃ naccaṃ disvā gītañca amadhuraṃ sutvā punadeva daharanāṭakapāsādaṃ, puna majjhimanāṭakapāsādanti evampi vicaritvā katthaci asantuṭṭho cintesi – ‘‘imā nāṭakitthiyo sakkaṃ devānamindaṃ accharāyo viya maṃ ramāpetukāmā sabbathāmena naccagītavāditaṃ payojesuṃ. Svāhaṃ katthaci asantuṭṭho lobhaṃ vaḍḍhemi. Lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

117. 此颂缘起为何？据说，在波罗奈城(Bārāṇasiyaṃ)有一位名叫奔足梵授(Pādalolabrahmadatta)的国王。他清晨用过粥或饭后，便在三座宫殿中观看三种歌舞。所谓三种歌舞，即是：来自前王时代的、来自前一任国王时代的，以及在他自己时代兴起的。一日清晨，他去了青年舞女的宫殿。那些舞女们心想：“我们要让国王欢喜”，便如天主帝释(Sakka devānaminda)的天女(accharā)一般，表演了极为悦意的歌舞音乐。国王心想：“这些年轻人的表演不足为奇”，感到不满足，便去了中年舞女的宫殿，那些舞女也同样表演。他在那里也同样不满足，又去了老年舞女的宫殿，她们也同样表演。国王见到那些历经二三代王朝更迭的老年舞女，因其年迈，舞蹈有如骨骸嬉戏，歌声也不甜美，于是又回到青年舞女的宫殿，再到中年舞女的宫殿。如此来回走动，却在任何一处都不满足，他思忖道：“这些舞女们想让我欢喜，便如天女取悦天主帝释一般，竭尽全力表演歌舞音乐。而我却在任何一处都不满足，只是增长了贪欲。此贪实为导向恶趣之法，我应降伏此贪！”于是他舍弃王位而出家，修习观(vipassanā)，证得独觉菩提(paccekabodhi)后，诵出了此自说偈。

Tassattho – saṅgo esoti attano upabhogaṃ niddisati. So hi sajjanti tattha pāṇino kaddame paviṭṭho hatthī viyāti saṅgo. Parittamettha sokhyanti ettha pañcakāmaguṇūpabhogakāle viparītasaññāya uppādetabbato kāmāvacaradhammapariyāpannato vā lāmakaṭṭhena sokhyaṃ parittaṃ, vijjuppabhāya obhāsitanaccadassanasukhaṃ iva ittaraṃ, tāvakālikanti vuttaṃ hoti. Appassādo dukkhamevettha bhiyyoti ettha ca yvāyaṃ ‘‘yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) vutto, so yamidaṃ ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo, idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya yadi gaṇanāyā’’ti evamādinā (ma. ni. 1.167) nayenettha dukkhaṃ vuttaṃ, taṃ upanidhāya appo udakabindumatto hoti, atha kho dukkhameva bhiyyo bahu, catūsu samuddesu udakasadisaṃ hoti. Tena vuttaṃ ‘‘appassādo dukkhamevettha [Pg.210] bhiyyo’’ti. Gaḷo esoti assādaṃ dassetvā ākaḍḍhanavasena baḷiso viya eso, yadidaṃ pañcakāmaguṇā. Iti ñatvā matimāti evaṃ jānitvā buddhimā paṇḍito puriso sabbametaṃ pahāya eko care khaggavisāṇakappoti.

其义——“此为缚”，是指自身的享用。诚然，众生于彼执着，如象陷入泥沼，故为“缚”。“此处乐少”，是因在享受五欲时，由颠倒想而生，或因其仅属欲界法，本质下劣，故乐为少，如闪电光中所见舞蹈之乐般，短暂而片刻。此即所谓“少”。“此中味少苦更多”，于此，如所说：“诸比丘，缘此五欲而生起乐与喜，此为诸欲之味。”（《中部》1.166）此味，与“诸比丘，诸欲有何过患？于此，诸比丘，有良家子以治印、计算等技艺谋生……”（《中部》1.167）等经文中所说之苦相比，则少如一滴水。然而，苦实为更多、广大，如四大海之水。故说：“味少苦更多于此”。“此为钩”，是说此五欲先示其味，后以其力牵引，犹如鱼钩。“智者如是知”，即如是了知后，有慧的贤智之人，应舍此一切，如犀角独行。

Saṅgagāthāvaṇṇanā niṭṭhitā.

缚偈释义终。

118. Sandālayitvānāti kā uppatti? Bārāṇasiyaṃ kira anivattabrahmadatto nāma rājā ahosi. So saṅgāmaṃ otiṇṇo ajinitvā aññaṃ vā kiccaṃ āraddho aniṭṭhapetvā na nivattati, tasmā naṃ evaṃ sañjāniṃsu. So ekadivasaṃ uyyānaṃ gacchati. Tena ca samayena davaḍāho uṭṭhāsi. So aggi sukkhāni ceva haritāni ca tiṇādīni dahanto anivattamāno eva gacchati. Rājā taṃ disvā tappaṭibhāganimittaṃ uppādesi. ‘‘Yathāyaṃ davaḍāho, evameva ekādasavidho aggi sabbe satte dahanto anivattamāno gacchati mahādukkhaṃ uppādento, kudāssu nāmāhampi imassa dukkhassa nivattanatthaṃ ayaṃ aggi viya ariyamaggañāṇagginā kilese dahanto anivattamāno gaccheyya’’nti? Tato muhuttaṃ gantvā kevaṭṭe addasa nadiyaṃ macche gaṇhante. Tesaṃ jālantare paviṭṭho eko mahāmaccho jālaṃ bhetvā palāyi. Te ‘‘maccho jālaṃ bhetvā gato’’ti saddamakaṃsu. Rājā tampi vacanaṃ sutvā tappaṭibhāganimittaṃ uppādesi – ‘‘kudāssu nāmāhampi ariyamaggañāṇena taṇhādiṭṭhijālaṃ bhetvā asajjamāno gaccheyya’’nti? So rajjaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi, imañca udānagāthamabhāsi.

118. 关于“破除”这句偈颂的由来是什么？据说在波罗奈(Bārāṇasī)，有位名叫不退转梵授(Anivattabrahmadatta)的国王。他一旦投入战争，若不获胜，或开始做其他事，若不完成，便不退回，因此人们如此认识他。有一天，他前往御苑。就在那时，林中大火燃起。那火焚烧着干枯与青绿的草木等，毫不退转地蔓延。国王见到此景，便生起了相应的影像：“正如这场林火，十一种火亦如是焚烧一切众生，毫不退转地蔓延，生起大苦。我何时才能为了平息此苦，像这火一样，以圣道智火焚烧诸烦恼，毫不退转地前进呢？”其后，前行片刻，他看见渔夫在河中捕鱼。一条大鱼进入他们的网中，却冲破渔网逃走了。他们便喊道：“鱼破网跑了！”国王听到此话，也生起了相应的影像：“我何时才能以圣道智冲破贪爱与邪见之网，毫无挂碍地前进呢？”于是他舍弃王位而出家，修习观(vipassanā)，亲证了独觉菩提，并诵出了这首自说偈。

Tassā dutiyapāde jālanti suttamayaṃ vuccati. Ambūti udakaṃ, tattha caratīti ambucārī, macchassetaṃ adhivacanaṃ. Salile ambucārī salilambucārī. Tasmiṃ nadīsalile jālaṃ bhetvā gataambucārīvāti vuttaṃ hoti. Tatiyapāde daḍḍhanti daḍḍhaṭṭhānaṃ vuccati. Yathā aggi daḍḍhaṭṭhānaṃ puna na nivattati, na tattha bhiyyo āgacchati, evaṃ maggañāṇagginā daḍḍhakāmaguṇaṭṭhānaṃ anivattamāno tattha bhiyyo anāgacchantoti vuttaṃ hoti. Sesaṃ vuttanayamevāti.

在该偈颂的第二句中，“网”(jālaṃ)指的是由线所成者。“水”(ambu)即是水(udakaṃ)，“在其中游行”(tattha carati)故称“水中游行者”(ambucārī)，此为鱼的异名。在水中(salile)的游行者(ambucārī)，即是“水中游行者”(salilambucārī)。此句意为：如在彼河水中冲破罗网而去的“水中游行者”。在第三句中，“已烧”(daḍḍhaṃ)指的是已烧之处。犹如火不再返回已烧之处，不再重临其地，同样地，（圣者）以道智之火焚烧了欲乐之处后，便不再退转，不再去到那里。其余的解释方法如前所述。

Sandālagāthāvaṇṇanā niṭṭhitā.

商陀罗偈释义终。

119. Okkhittacakkhūti [Pg.211] kā uppatti? Bārāṇasiyaṃ kira cakkhulolabrahmadatto nāma rājā pādalolabrahmadatto viya nāṭakadassanaṃ anuyutto hoti. Ayaṃ pana viseso – so asantuṭṭho tattha tattha gacchati. Ayaṃ taṃ taṃ nāṭakaṃ disvā atīva abhinanditvā nāṭakadassanaparivattanena taṇhaṃ vaḍḍhento vicarati. So kira nāṭakadassanatthaṃ āgataṃ aññataraṃ kuṭumbiyabhariyaṃ disvā rāgaṃ uppādesi. Tato saṃvegaṃ āpajjitvā puna ‘‘are, ahaṃ imaṃ taṇhaṃ vaḍḍhento apāyaparipūrako bhavissāmi, handa, naṃ niggaṇhāmī’’ti pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi.

119. “垂目”一偈的缘起为何？据说，在波罗奈(Bārāṇasī)，有一位名叫眼贪梵授(Cakkhulolabrahmadatta)的国王，他像足贪梵授(Pādalolabrahmadatta)一样，沉迷于观看戏剧。但不同的是，他不知满足，到处观戏。他每看一场戏都极为喜爱，因沉浸于观戏而增长贪欲，四处游荡。据说，他看到一位为观戏而来的有家室的妇女，便生起了贪欲。其后，他生起悚惧之心，心想：“唉，我若如此增长贪欲，将会充满恶趣。我当制伏它！”于是他出家修行观(vipassanā)，证得独觉菩提，为呵责自己先前的行径，并彰显对治之功德，而诵此自说偈。

Tattha okkhittacakkhūti heṭṭhākhittacakkhu, sattagīvaṭṭhikāni paṭipāṭiyā ṭhapetvā parivajjanagahetabbadassanatthaṃ yugamattaṃ pekkhamānoti vuttaṃ hoti. Na tu hanukaṭṭhinā hadayaṭṭhiṃ saṅghaṭṭento. Evañhi okkhittacakkhutā na samaṇasāruppā hoti. Na ca pādaloloti ekassa dutiyo, dvinnaṃ tatiyoti evaṃ gaṇamajjhaṃ pavisitukāmatāya kaṇḍūyamānapādo viya abhavanto, dīghacārikaanivattacārikavirato. Guttindriyoti chasu indriyesu idha manindriyassa visuṃ vuttattā vuttāvasesavasena ca gopitindriyo. Rakkhitamānasānoti mānasaṃ eva mānasānaṃ, taṃ rakkhitamassāti rakkhitamānasāno. Yathā kilesehi na viluppati, evaṃ rakkhitacittoti vuttaṃ hoti. Anavassutoti imāya paṭipattiyā tesu tesu ārammaṇesu kilesaanvassavavirahito. Apariḍayhamānoti kilesaggīhi apariḍayhamāno. Bahiddhā vā anavassuto, ajjhattaṃ apariḍayhamāno. Sesaṃ vuttanayamevāti.

于此颂中，“垂目”指目往下垂，七节颈骨次第安立，为见当舍当取之境而观前方一轭之地。而非以颔骨抵于胸骨，如此垂目不符沙门威仪。“不躁动于足”指不为进入众人之中，如足痒者般躁动，如一人欲先于另一人，二人欲先于他们。远离长途跋涉与无定游行。“守护诸根”指于六根中，此处意根已由“善护心意”单独说明，故此句意为守护其余诸根。“善护心意”即善护自心，心为彼所护，故称“善护心意”。此谓守护其心，不为诸烦恼所侵夺。“无漏”指依此行道，于种种境，远离烦恼之漏。“不燃”指不为烦恼之火所燃烧。或为外无漏，内不燃。其余如已说之理。

Okkhittacakkhugāthāvaṇṇanā niṭṭhitā.

垂目偈颂释义终。

120. Ohārayitvāti kā uppatti? Bārāṇasiyaṃ kira aññopi cātumāsikabrahmadatto nāma rājā catumāse catumāse uyyānakīḷaṃ gacchati. So ekadivasaṃ gimhānaṃ majjhimamāse uyyānaṃ pavisanto uyyānadvāre pattasañchannaṃ pupphālaṅkatasākhāviṭapaṃ pāricchattakakoviḷāraṃ disvā ekaṃ pupphaṃ gahetvā uyyānaṃ pāvisi. Tato ‘‘raññā aggapupphaṃ gahita’’nti aññataropi amacco hatthikkhandhe ṭhito ekameva pupphaṃ aggahesi. Etenevupāyena sabbo [Pg.212] balakāyo aggahesi. Pupphehi anassādentā pattampi gaṇhiṃsu. So rukkho nippattapuppho khandhamattova ahosi. Rājā sāyanhasamaye uyyānā nikkhamanto taṃ disvā ‘‘kiṃ kato ayaṃ rukkho, mamāgamanavelāya maṇivaṇṇasākhantaresu pavāḷasadisapupphālaṅkato ahosi, idāni nippattapuppho jāto’’ti cintento tasseva avidūre apupphitarukkhaṃ sañchannapalāsaṃ addasa. Disvā cassa etadahosi – ‘‘ayaṃ rukkho pupphabharitasākhattā bahujanassa lobhanīyo ahosi, tena muhutteneva byasanaṃ patto. Ayaṃ panañño alobhanīyattā tatheva ṭhito. Idañcāpi rajjaṃ pupphitarukkho viya lobhanīyaṃ, bhikkhubhāvo pana apupphitarukkho viya alobhanīyo. Tasmā yāva idampi ayaṃ rukkho viya na viluppati, tāva ayamañño sañchannapatto yathā pāricchattako, evaṃ kāsāvena sañchanno hutvā pabbajeyya’’nti. So rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

120. 所谓“舍弃”是何因缘？据说在波罗奈（Bārāṇasī）城，另有一位名叫四月梵授（Cātumāsikabrahmadatta）的国王，每四个月便去园林游玩。有一次，在盛夏时节，他进入园林时，在园林门口看见一棵巴瑞恰达树（pāricchattaka），其枝条为树叶所覆盖、为花朵所庄严，便摘了一朵花进入园林。之后，一位站在象背上的大臣见国王摘了顶上的花，也摘了一朵。以此方式，全军都摘了花。他们不满足于花，连叶子也摘了。那棵树变得无叶无花，只剩下树干。傍晚时分，国王从园林出来，看到此景，心想：“这棵树怎么了？我来的时候，它在宝石色的枝条间还点缀着珊瑚般的花朵，现在却花叶全无了。”他思索着，在不远处看到一棵没有开花的树，枝叶茂盛。看到这棵树，他心生此念：“这棵树因为枝上开满了花，为众人所贪爱，所以片刻间就遭此灾祸。而另一棵树因为不引人贪爱，所以安然无恙。这王位也像开花的树一样，引人贪爱；而比丘的生活则像没有开花的树一样，不引人贪爱。因此，趁着这王位还没有像这棵树一样被毁坏，我应当像那棵枝叶繁茂的巴瑞恰达树一样，身披袈裟而出家。”于是，他舍弃王位出家，修习毘婆舍那（vipassanā），证得辟支菩提（paccekabodhi），说了此自说偈（udānagāthā）。

Tattha kāsāyavattho abhinikkhamitvāti imassa pādassa gehā nikkhamitvā kāsāyavatthanivattho hutvāti evamattho veditabbo. Sesaṃ vuttanayeneva sakkā viññātunti na vitthāritanti.

此处“身着袈裟而出家”（kāsāyavattho abhinikkhamitvā）此句之义，应理解为：从家中出来，成为身着袈裟之人。其余部分可以依照前述方法得知，故不详述。

Pāricchattakagāthāvaṇṇanā niṭṭhitā.

巴瑞恰达树偈颂释义终。

Tatiyavaggo niṭṭhito.

第三品终。

121. Rasesūti kā uppatti? Aññataro kira bārāṇasirājā uyyāne amaccaputtehi parivuto silāpaṭṭapokkharaṇiyaṃ kīḷati. Tassa sūdo sabbamaṃsānaṃ rasaṃ gahetvā atīva susaṅkhataṃ amatakappaṃ antarabhattaṃ pacitvā upanāmesi. So tattha gedhamāpanno kassaci kiñci adatvā attanāva bhuñji. Udakaṃ kīḷanto ativikāle nikkhanto sīghaṃ sīghaṃ bhuñji. Yehi saddhiṃ pubbe bhuñjati, na tesaṃ kañci sari. Atha pacchā paṭisaṅkhānaṃ uppādetvā ‘‘aho! Mayā pāpaṃ kataṃ, yvāyaṃ rasataṇhābhibhūto sabbajanaṃ vissaritvā ekakova bhuñjiṃ, handa, naṃ rasataṇhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi.

121. 《诸味》的缘起为何？据说，某位波罗奈（Bārāṇasī）王为大臣之子们所围绕，在御苑的石板池中戏水。他的厨师取各种肉之精华，烹调了如甘露般极其美味的餐间食物（antarabhatta）献上。国王对它生起贪着，不分给任何人，唯独自己享用。他戏水到很晚才出来，匆匆地进食。他甚至不曾忆起任何一位过去与他共餐的人。其后，他生起反省之心：“啊！我造了恶业，我被味爱（rasataṇhā）所征服，忘却众人而独自进食。好！我当降伏这味爱！”于是他舍弃王位而出家，修行观（vipassanā）而亲证了独觉（paccekabodhi），并呵责自己先前的行径，为开示与此相反的功德，诵出了此自说偈（udānagāthā）。

Tattha [Pg.213] rasesūti ambilamadhuratittakakaṭukaloṇakhārikakasāvādibhedesu sāyanīyesu. Gedhaṃ akaranti giddhiṃ akaronto, taṇhaṃ anuppādentoti vuttaṃ hoti. Aloloti ‘‘idaṃ sāyissāmi, idaṃ sāyissāmī’’ti evaṃ rasavisesesu anākulo. Anaññaposīti posetabbakasaddhivihārikādivirahito. Kāyasandhāraṇamattena santuṭṭhoti vuttaṃ hoti. Yathā vā pubbe uyyāne rasesu gedhakaraṇasīlo aññaposī āsiṃ, evaṃ ahutvā yāya taṇhāya lolo hutvā rasesu gedhaṃ karoti, taṃ taṇhaṃ hitvā āyatiṃ taṇhāmūlakassa aññassa attabhāvassānibbattāpanena anaññaposīti vuttaṃ hoti. Atha vā atthabhañjanakaṭṭhena kilesā ‘‘aññe’’ti vuccanti, tesaṃ aposanena anaññaposīti ayamettha attho. Sapadānacārīti avokkammacārī anupubbacārī, gharapaṭipāṭiṃ achaḍḍetvā aḍḍhakulañca daliddakulañca nirantaraṃ piṇḍāya pavisamānoti attho. Kule kule appaṭibaddhacittoti khattiyakulādīsu yattha katthaci kilesavasena alaggacitto, candopamo niccanavako hutvāti attho. Sesaṃ vuttanayamevāti.

此处“于诸味”是指酸、甜、苦、辣、咸、碱、涩等各种可尝之味。“不起贪着”即是不起贪求，不令渴爱生起之义。“不贪求”是指于各种味，不生起“我将尝此，我将尝此”之念，心无扰乱。“不依他活”是指没有应被扶养的弟子等，仅为维持身体而知足。又或者说，如我过去在园林中对诸味生起贪着，依他活命，如今我已断除彼贪欲，未来不再因贪欲而生起其他自体，故被称为“不依他活”。又或者，以有毁坏自身之义，烦恼被称为“他”，因不滋养彼等，故此处的含义是“不依他活”。“次第行”即不跳越而行，次第行乞，不舍弃房屋的次第，持续不断地进入富裕之家与贫困之家行乞之义。“于诸家心无系缚”是指对刹帝利(Khattiya)等任何家庭，不因烦恼而心生执着，如月亮般恒常新颖。其余如前已说。

Rasagedhagāthāvaṇṇanā niṭṭhitā.

味贪偈颂释义终。

122. Pahāya pañcāvaraṇānīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā paṭhamajjhānalābhī ahosi. So jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ patvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi.

122. “舍断五盖”的生起因缘是什么？据说在波罗奈(Bārāṇasī)，有位国王获得初禅。他为了守护禅那而舍弃王位而出家，修习观，证得辟支菩提，为了阐明自己行道的圆满，说了此自说偈。

Tattha pañcāvaraṇānīti pañca nīvaraṇāni eva, tāni uragasutte (su. ni. 1 ādayo) atthato vuttāni. Tāni pana yasmā abbhādayo viya candasūriye ceto āvaranti, tasmā ‘‘āvaraṇāni cetaso’’ti vuttāni. Tāni upacārena vā appanāya vā pahāya vijahitvāti attho. Upakkileseti upagamma cittaṃ vibādhente akusaladhamme, vatthopamādīsu (ma. ni. 1.70 ādayo) vutte abhijjhādayo vā. Byapanujjāti panuditvā, vipassanāmaggena pajahitvāti attho. Sabbeti anavasese. Evaṃ samathavipassanāsampanno paṭhamamaggena diṭṭhinissayassa pahīnattā anissito, sesamaggehi chetvā tedhātukaṃ [Pg.214] sinehadosaṃ, taṇhārāganti vuttaṃ hoti. Sineho eva hi guṇapaṭipakkhato sinehadosoti vutto. Sesaṃ vuttanayamevāti.

此处“五盖(pañcāvaraṇāni)”即是五种障碍(nīvaraṇāni)，彼等在《蛇经》(Uragasutta)中已从义理上说明。彼等之所以被称为“心的障碍”，是因为它们犹如云等遮蔽日月般遮蔽心。彼等通过近行定(upacāra)或安止定(appanā)而舍弃、断除。烦恼(upakkilesa)是指那些趋近并扰乱心的不善法，或者是指在《衣喻经》(Vatthopamasutta)等中所说的贪欲(abhijjhā)等。驱除(byapanujja)是指排除、以观(vipassanā)道舍弃的意思。一切(sabba)是指无余。如是具足止观者，因通过初道断除了见之依止而无所依，又通过其余诸道断除了三界的爱染(sinehadosa)，此即所说的贪爱(taṇhārāga)。爱(sineha)因与功德相违，故称为爱之过患(sinehadosa)。其余如前已说。

Āvaraṇagāthāvaṇṇanā niṭṭhitā.

障盖偈释义终。

123. Vipiṭṭhikatvānāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā catutthajjhānalābhī ahosi. Sopi jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi.

123. “背弃(Vipiṭṭhikatvāna)”一句的由来为何？据说在波罗奈(Bārāṇasī)，某位国王是第四禅(catutthajjhāna)的获得者。他为了守护禅那，舍弃王位而出家，修习观(vipassanā)而亲证了辟支菩提(paccekabodhi)，为阐明自身行持的圆满，诵此自说偈(udānagātha)。

Tattha vipiṭṭhikatvānāti piṭṭhito katvā, chaḍḍetvā vijahitvāti attho. Sukhañca dukkhanti kāyikaṃ sātāsātaṃ. Somanassadomanassanti cetasikaṃ sātāsātaṃ. Upekkhanti catutthajjhānupekkhaṃ. Samathanti catutthajjhānasamādhiṃ eva. Visuddhanti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā atisuddhaṃ, niddhantasuvaṇṇamiva vigatūpakkilesanti attho.

于此，“背弃(vipiṭṭhikatvāna)”是置于身后、舍弃、断除之意。“乐与苦(sukhañca dukkhañca)”指身体的适意与不适意。“喜与忧(somanassañca domanassañca)”指心的适意与不适意。“舍(upekkhā)”指第四禅之舍。“止(samatha)”即是第四禅的等持(samādhi)。“清净(visuddha)”是指从被称为五盖(pañcanīvaraṇa)、寻(vitakka)、伺(vicāra)、喜(pīti)、乐(sukha)的九种敌对法中解脱，故而极其清净，犹如已去除杂质的黄金，远离了随烦恼(upakkilesa)，此为句意。

Ayaṃ pana yojanā – vipiṭṭhikatvāna sukhañca dukkhañca pubbeva, paṭhamajjhānūpacāreyeva dukkhaṃ tatiyajjhānūpacāreyeva sukhanti adhippāyo. Puna ādito vuttaṃ ca-kāraṃ parato netvā ‘‘somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā’’ti adhikāro. Tena somanassaṃ catutthajjhānūpacāre, domanassañca dutiyajjhānūpacāreyevāti dīpeti. Etāni hi etesaṃ pariyāyato pahānaṭṭhānāni. Nippariyāyato pana dukkhassa paṭhamajjhānaṃ, domanassassa dutiyajjhānaṃ, sukhassa tatiyajjhānaṃ, somanassassa catutthajjhānaṃ pahānaṭṭhānaṃ. Yathāha – ‘‘paṭhamaṃ jhānaṃ upasampajja viharati etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’tiādikaṃ (saṃ. ni. 5.510) sabbaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 165) vuttaṃ. Yathā pubbevāti tīsu paṭhamajjhānādīsu dukkhadomanassasukhāni vipiṭṭhikatvā evamettha catutthajjhāne somanassaṃ vipiṭṭhikatvā imāya paṭipadāya laddhānupekkhaṃ samathaṃ visuddhaṃ eko careti. Sesaṃ vuttanayamevāti.

此处的释义是：“预先舍弃苦与乐”，意指在初禅近行定中舍弃苦，在第三禅近行定中舍弃乐。再者，将开头的“与”字（ca-kāra）移到后面，应理解为“预先舍弃喜与忧”。由此说明，喜在第四禅近行定中舍弃，忧则在第二禅近行定中舍弃。这些是它们间接的舍弃之处。直接而言，初禅舍弃苦，第二禅舍弃忧，第三禅舍弃乐，第四禅舍弃喜。如言：“他进入并安住于初禅，于此生起的苦根被无余断除”等（《相应部》5.510），这一切都在《含义阐明》（法集论义注，165）中说过。如同“预先”是指在初禅等前三禅中舍弃了苦、忧、乐，同样地，在此第四禅中舍弃了喜，依此行道，已得此舍、寂止与清净，当独自修行。其余如前已说。

Vipiṭṭhigāthāvaṇṇanā niṭṭhitā.

背弃偈颂释义终。

124. Āraddhavīriyoti [Pg.215] kā uppatti? Aññataro kira paccantarājā sahassayodhabalakāyo rajjena khuddako, paññāya mahanto ahosi. So ekadivasaṃ ‘‘kiñcāpi ahaṃ khuddako rajjena, paññavatā pana sakkā sakalajambudīpaṃ gahetu’’nti cintetvā sāmantarañño dūtaṃ pāhesi – ‘‘sattāhabbhantare me rajjaṃ vā detu yuddhaṃ vā’’ti. Tato so attano amacce sannipātāpetvā āha – ‘‘mayā tumhe anāpucchāyeva sāhasaṃ kammaṃ kataṃ, amukassa rañño evaṃ pesitaṃ, kiṃ kātabba’’nti? Te āhaṃsu – ‘‘sakkā, mahārāja, so dūto nivattetu’’nti. ‘‘Na sakkā, gato bhavissatī’’ti. ‘‘Yadi evaṃ vināsitamhā tayā, tena hi dukkhaṃ aññassa satthena marituṃ, handa, mayaṃ aññamaññaṃ paharitvā marāma, attānaṃ paharitvā marāma, ubbandhāma, visaṃ khādāmā’’ti. Evaṃ etesu ekameko maraṇameva saṃvaṇṇeti. Tato rājā ‘‘kiṃ me imehi, atthi, bhaṇe, mayhaṃ yodhā’’ti āha. Atha ‘‘ahaṃ mahārāja yodho, ahaṃ mahārāja yodho’’ti yodhasahassaṃ uṭṭhahi.

124. 《已发精进》的生起因缘是什么？据说，曾有一位边地国王，国土虽小，但智慧广大，拥有一千名勇士的军力。有一天，他心想：“我虽然国土小，但凭着我的智慧，应该可以征服整个瞻部洲(Jambudīpa)。”于是，他派使者去见邻国国王，说：“七日之内，要么将国土予我，要么就开战。”之后，他召集其大臣们，说：“我未与汝等商议便做了件鲁莽之事，已如此派遣使者去某国王那里，当如何是好？”大臣们说：“大王，或许能召回彼使者。”国王说：“不可能了，他已离去。”大臣们就说：“若如此，我等已被您毁灭了！被他人兵器所杀是痛苦的，那么，来吧，我们宁可互相残杀而死，或自戕而死，或上吊，或服毒。”就这样，他们各自称扬死亡。于是国王说：“我要这些人何用？我说，我难道没有勇士吗？”那时，有一千名勇士站起来，说：“大王，我是勇士！大王，我是勇士！”

Rājā ‘‘ete upaparikkhissāmī’’ti mahantaṃ citakaṃ sajjāpetvā āha – ‘‘mayā, bhaṇe, idaṃ sāhasaṃ kataṃ, taṃ me amaccā paṭikkosanti, svāhaṃ citakaṃ pavisissāmi. Ko mayā saddhiṃ pavisissati, kena mayhaṃ jīvitaṃ pariccatta’’nti? Evaṃ vutte pañcasatā yodhā uṭṭhahiṃsu ‘‘mayaṃ, mahārāja, pavisissāmā’’ti. Tato rājā itare pañcasate āha – ‘‘tumhe dāni, tātā, kiṃ karissathā’’ti? Te āhaṃsu – ‘‘nāyaṃ, mahārāja, purisakāro, itthicariyā esā, apica mahārājena paṭirañño dūto pesito, te mayaṃ tena raññā saddhiṃ yujjhitvā marissāmā’’ti. Tato rājā ‘‘pariccattaṃ tumhehi mama jīvita’’nti caturaṅginiṃ senaṃ sannayhitvā tena yodhasahassena parivuto gantvā rajjasīmāya nisīdi.

国王心想：“我当考验他们。”便命人备妥一个巨大的柴堆，说道：“诸位，我做了这件鲁莽之事，大臣们都反对我，我将投入此柴堆。谁愿与我同入？谁愿为我舍命？”此言一出，五百名勇士起身道：“大王，我等愿入。”于是国王对另外五百人说：“诸位，你们现在打算如何？”他们答道：“大王，此非大丈夫所为，实乃妇人之行。况且，大王已派遣使者至敌国国王处，我等将与彼王作战至死。”国王于是说：“你们也为我舍弃了生命。”遂集结四部军，由那一千名勇士簇拥，前往国境驻扎。

Sopi paṭirājā taṃ pavattiṃ sutvā ‘‘are, so khuddakarājā mama dāsassāpi nappahotī’’ti dussitvā sabbaṃ balakāyaṃ ādāya yujjhituṃ nikkhami. Khuddakarājā taṃ abbhuyyātaṃ disvā balakāyaṃ āha – ‘‘tātā, tumhe na bahukā, sabbe sampiṇḍitvā asicammaṃ gahetvā sīghaṃ imassa rañño purato ujukaṃ eva gacchathā’’ti. Te tathā akaṃsu. Athassa [Pg.216] sā senā dvidhā bhinditvā antaramadāsi. Te taṃ rājānaṃ jīvaggāhaṃ gahetvā attano rañño ‘‘taṃ māressāmī’’ti āgacchantassa adaṃsu. Paṭirājā taṃ abhayaṃ yāci. Rājā tassa abhayaṃ datvā sapathaṃ kārāpetvā attano vase katvā tena saha aññaṃ rājānaṃ abbhuggantvā tassa rajjasīmāya ṭhatvā pesesi – ‘‘rajjaṃ vā me detu yuddhaṃ vā’’ti. So ‘‘ahaṃ ekayuddhampi na sahāmī’’ti rajjaṃ niyyādesi. Etenupāyena sabbe rājāno gahetvā ante bārāṇasirājānampi aggahesi.

那位敌王听闻此事，轻蔑地说道：“呵，那个小国王连做我的奴隶都不配！”于是率领全军出征。小国王见敌军来袭，便对部下说：“诸位，你们人数不多，全体集结起来，手持刀盾，迅速径直冲向敌王前方。”他们依计行事。敌军阵势随即被破开为二，让出一条通道。他们活捉了敌王，交给了正赶来要将其处死的己方国王。敌王请求饶命。国王赐其不死，令其立誓，收为己臣，然后与他一同进攻另一位国王。驻扎于其国境之上，派遣使者传话道：“或将王国与我，或与我一战！”那位国王说：“我连一战之力也无！”于是献出了王国。小国王以此计策收服了所有国王，最终连波罗奈（Bārāṇasī）王也被其降服。

So ekasatarājaparivuto sakalajambudīparajjaṃ anusāsanto cintesi – ‘‘ahaṃ pubbe khuddako ahosiṃ, somhi idāni attano ñāṇasampattiyā sakalajambudīpamaṇḍalassa issaro rājā jāto. Taṃ kho pana me ñāṇaṃ lokiyavīriyasampayuttaṃ, neva nibbidāya na virāgāya saṃvattati, yaṃnūnāhaṃ iminā ñāṇena lokuttaradhammaṃ gaveseyya’’nti. Tato bārāṇasirañño rajjaṃ datvā puttadārañca sakajanapadeyeva ṭhapetvā sabbaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā attano vīriyasampattiṃ dīpento imaṃ udānagāthaṃ abhāsi.

他被一百零一位国王围绕，统治着整个瞻部洲(jambudīpa)的王国，心想：“我以前是个小人物，如今依靠自己的智慧成就，成为了整个瞻部洲的统治之王。然而，我的这种智慧只与世间的努力相应，不能导向厌离与离欲，我何不用此智慧去寻求出世间法呢？”于是，他将王位交予波罗奈斯(Bārāṇasī)国王，把妻儿安置在自己的国土，舍弃一切而出家，发起观(vipassanā)的修习，证悟了辟支菩提，为彰显自己精进的成就，诵出此感兴偈：

Tattha āraddhaṃ vīriyaṃ assāti āraddhavīriyo. Etena attano mahāvīriyataṃ dasseti. Paramattho vuccati nibbānaṃ, paramatthassa patti paramatthapatti, tassā paramatthapattiyā. Etena vīriyārambhena pattabbaṃ phalaṃ dasseti. Alīnacittoti etena vīriyūpatthambhānaṃ cittacetasikānaṃ alīnataṃ dasseti. Akusītavuttīti etena ṭhānacaṅkamādīsu kāyassa anavasīdanaṃ dasseti. Daḷhanikkamoti etena ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattaṃ padahanavīriyaṃ dasseti, yaṃ taṃ anupubbasikkhādīsu padahanto ‘‘kāyena ceva paramatthasaccaṃ sacchikarotī’’ti vuccati. Atha vā etena maggasampayuttaṃ vīriyaṃ dasseti. Tampi daḷhañca bhāvanāpāripūrigatattā, nikkamo ca sabbaso paṭipakkhā nikkhantattā, tasmā taṃsamaṅgīpuggalopi daḷho nikkamo assāti ‘‘daḷhanikkamo’’ti vuccati. Thāmabalūpapannoti maggakkhaṇe kāyathāmena ca ñāṇabalena ca upapanno. Atha vā thāmabhūtena balena [Pg.217] upapanno, thirañāṇabalūpapannoti vuttaṃ hoti. Etena tassa vīriyassa vipassanāñāṇasampayogaṃ dīpento yogapadhānabhāvaṃ sādheti. Pubbabhāgamajjhimaukkaṭṭhavīriyavasena vā tayopi pādā yojetabbā. Sesaṃ vuttanayamevāti.

于此，有已发起之精进，故为“已发精进者”(āraddhavīriyo)。以此显示其大精进。胜义(paramattha)被称为涅槃，到达胜义即为胜义之到达(paramatthapatti)，为了此胜义之到达。以此显示由发起精进而应达之果。“心不退缩”(alīnacitto)，以此显示由精进所资助之心与心所的不退缩。“行不懈怠”(akusītavutti)，以此显示于站立、经行等中身体的不沉滞。“坚固出离”(daḷhanikkamo)，以此显示如“纵使皮、腱……”(ma. ni. 2.184; a. ni. 2.5; mahāni. 196)所说而持续生起的策励精进，即于次第学等中精勤者，被称为“以身亲证胜义谛”。又或者，以此显示与道相应的精进。彼亦因修习圆满而坚固，且因完全出离敌对法而为出离，是故具足此法之人，有坚固之出离，故被称为“坚固出离者”。“具足体力与能力”(thāmabalūpapanno)，即于道之刹那，具足身之体力与智之能力。又或者，具足已成之力，即是说具足坚固之智力。以此开显其精进与观智(vipassanāñāṇa)相应，成就了作为瑜伽精勤的状态。又或者，此三句亦可依前分、中、胜三品精进加以配合。其余如已说之理。

Āraddhavīriyagāthāvaṇṇanā niṭṭhitā.

《已发精进偈》释义终。

125. Paṭisallānanti kā uppatti? Imissā gāthāya āvaraṇagāthāya viya uppatti, natthi koci viseso. Atthavaṇṇanāya panassā paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallānaṃ, ekamantasevitā ekībhāvo kāyavivekoti attho. Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭha samāpattiyo nīvaraṇādipaccanīkajhāpanato kasiṇādiārammaṇūpanijjhānato ca ‘‘jhāna’’nti vuccati. Vipassanāmaggaphalāni sattasaññādipaccanīkajhāpanato lakkhaṇūpanijjhānato ca ‘‘jhāna’’ni vuccati. Idha pana ārammaṇūpanijjhānameva adhippetaṃ. Evametaṃ paṭisallānañca jhānañca ariñcamāno ajahamāno anissajjamāno. Dhammesūti vipassanūpagesu pañcakkhandhādidhammesu. Niccanti satataṃ samitaṃ abbokiṇṇaṃ. Anudhammacārīti te dhamme ārabbha pavattanena anugataṃ vipassanādhammaṃ caramāno. Atha vā dhammesūti ettha dhammāti navalokuttaradhammā, tesaṃ dhammānaṃ anulomo dhammoti anudhammo, vipassanāyetaṃ adhivacanaṃ. Tattha ‘‘dhammānaṃ niccaṃ anudhammacārī’’ti vattabbe gāthābandhasukhatthaṃ vibhattibyattayena ‘‘dhammesū’’ti vuttaṃ siyā. Ādīnavaṃ sammasitā bhavesūti tāya anudhammacāritāsaṅkhātāya vipassanāya aniccākārādidosaṃ tīsu bhavesu samanupassanto evaṃ imāya kāyacittavivekasikhāpattavipassanāsaṅkhātāya paṭipadāya adhigatoti vattabbo eko careti evaṃ yojanā veditabbā.

125. “独处”(Paṭisallāna)的缘起为何？此偈的缘起与遮障偈(āvaraṇagāthā)相似，无有任何差别。然而，就其义释而言，“独处”是指从种种有情行中退离，安坐于僻静处，独一而住，此为身远离(kāyaviveka)之义。所谓“禅那”(jhāna)，因能烧尽敌对法，以及能审察所缘与相，故称心远离(cittaviveka)。于此，八等至(samāpatti)因能烧尽诸盖(nīvaraṇa)等敌对法，以及能审察遍处(kasiṇa)等所缘，故称“禅那”。观(vipassanā)、道与果，因能烧尽有情想(sattasaññā)等敌对法，以及能审察诸相，故称“禅那”。然于此处，仅意指审察所缘。如是不舍弃此独处与禅那。“于诸法中”(dhammesu)，指于有助于观的五蕴(pañcakkhandha)等法中。“恒常”(niccaṃ)，即持续、相续、不间断。“随法行者”(anudhammacārī)，即缘于彼等诸法而行，行于随顺的观法。或者，“于诸法中”(dhammesu)的“法”(dhamma)是九出世间法；随顺彼等诸法的法，即是“随法”(anudhammo)，此为观的同义词。此处当说“于诸法恒常随法行”(dhammānaṃ niccaṃ anudhammacārī)，然为偈颂构文之便，以变格的方式说为“于诸法中”(dhammesu)。“于诸有中思惟过患”(ādīnavaṃ sammasitā bhavesu)，即以彼名为随法行的观，于三有中善见无常相等过失。如是，应知此偈的句义结合为：以名为“已达身心远离顶点的观”的此一行道而证得，是故“一人独行”(eko care)。

Paṭisallānagāthāvaṇṇanā niṭṭhitā.

独处偈释义终。

126. Taṇhakkhayanti [Pg.218] kā uppatti? Aññataro kira bārāṇasirājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karoti. Tassa sarīrasobhāya āvajjitahadayā sattā purato gacchantāpi nivattitvā tameva ullokenti, pacchato gacchantāpi, ubhohi passehi gacchantāpi. Pakatiyā eva hi buddhadassane puṇṇacandasamuddarājadassane ca atitto loko. Atha aññatarā kuṭumbiyabhariyāpi uparipāsādagatā sīhapañjaraṃ vivaritvā olokayamānā aṭṭhāsi. Rājā taṃ disvā paṭibaddhacitto hutvā amaccaṃ āṇāpesi – ‘‘jānāhi tāva, bhaṇe, ‘ayaṃ itthī sasāmikā vā asāmikā vā’’’ti? So ñatvā ‘‘sasāmikā, devā’’ti ārocesi. Atha rājā cintesi – ‘‘imā vīsatisahassanāṭakitthiyo devaccharāyo viya maṃ eva ekaṃ abhiramāpenti, so dānāhaṃ etāpi atussitvā parassa itthiyā taṇhaṃ uppādesiṃ. Sā uppannā apāyameva ākaḍḍhatī’’ti taṇhāya ādīnavaṃ disvā ‘‘handa, naṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

126. 贪爱灭尽有何因缘？据说，有位波罗奈(Bārāṇasī)国王以盛大王威绕城巡行。众生为其身姿庄严所吸引，走在前面的人也回头看他，走在后面和两旁的人也都看着他。世人见到佛陀、满月、大海与国王，向来不会满足。当时，有一位居士之妻也登上楼阁，打开狮子窗站着观看。国王看见她，心生爱慕，于是命令大臣：“喂，你去查一下，这女子有丈夫还是没有丈夫？”他查明后禀告：“大王，她有丈夫。”于是国王心想：“这二万名舞女，如同天女般使我一人欢娱，如今我竟对她们不知足，而对别人的妻子生起贪爱。此贪爱一旦生起，必将我拖入恶道。”他见到贪爱的过患后，心想：“好了，我应降伏它！”于是舍弃王位而出家，修习观(vipassanā)，证得辟支菩提(paccekabodhi)，诵此自说偈。

Tattha taṇhakkhayanti nibbānaṃ, evaṃ diṭṭhādīnavāya vā taṇhāya appavattiṃ. Appamattoti sātaccakārī, sakkaccakārī. Aneḷamūgoti alālāmukho. Atha vā aneḷo ca amūgo ca, paṇḍito byattoti vuttaṃ hoti. Hitasukhasampāpakaṃ sutamassa atthīti sutavā, āgamasampannoti vuttaṃ hoti. Satīmāti cirakatādīnaṃ anussaritā. Saṅkhātadhammoti dhammūpaparikkhāya pariññātadhammo. Niyatoti ariyamaggena niyatabhāvappatto. Padhānavāti sammappadhānavīriyasampanno. Uppaṭipāṭiyā esa pāṭho yojetabbo. Evameva tehi appamādādīhi samannāgato niyāmasampāpakena padhānena padhānavā, tena padhānena sampattaniyāmato niyato, tato arahattappattiyā saṅkhātadhammo. Arahā hi puna saṅkhātabbābhāvato ‘‘saṅkhātadhammo’’ti vuccati. Yathāha – ‘‘ye ca saṅkhātadhammāse, ye ca sekhā puthū idhā’’ti (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7). Sesaṃ vuttanayamevāti.

于此，“贪尽”(taṇhakkhaya)即是涅槃(nibbāna)，或如是见到过患而使贪爱不生起。“不放逸者”(appamatta)是持续努力、认真行事者。“不痴哑者”(aneḷamūga)是不流涎者。或者说，不痴亦不哑，此即是说为智者、善巧者。拥有能带来利益与安乐的听闻，故为“多闻”(sutavā)；此即是说具足圣典(āgama)。“具念者”(satīmā)是能忆念长久所作等事。“善解法者”(saṅkhātadhamma)是透过法的审察而遍知法者。“决定者”(niyata)是透过圣道而达到决定状态者。“精进者”(padhānavā)是具足正勤精进者。此段文句应以逆序来组合。亦即，具足不放逸等，以能达成决定的精进，故为“精进者”；以彼精进达成决定，故为“决定者”；由此证得阿罗汉果，故为“善解法者”。实则，阿罗汉因无须再审察诸法，故被称为“善解法者”。如言：“诸善解法者，以及此地众多有学人。”其余如前已说。

Taṇhakkhayagāthāvaṇṇanā niṭṭhitā.

贪尽偈释义终。

127. Sīhovāti [Pg.219] kā uppatti? Aññatarassa kira bārāṇasirañño dūre uyyānaṃ hoti, so pageva uṭṭhāya uyyānaṃ gacchanto antarāmagge yānā oruyha udakaṭṭhānaṃ upagato ‘‘mukhaṃ dhovissāmī’’ti. Tasmiñca padese sīhī sīhapotakaṃ janetvā gocarāya gatā. Rājapuriso taṃ disvā ‘‘sīhapotako, devā’’ti ārocesi. Rājā ‘‘sīho kira kassaci na bhāyatī’’ti taṃ upaparikkhituṃ bheriādīni ākoṭāpesi, sīhapotako taṃ saddaṃ sutvāpi tatheva sayi. Atha yāvatatiyaṃ ākoṭāpesi. So tatiyavāre sīsaṃ ukkhipitvā sabbaṃ parisaṃ oloketvā tatheva sayi. Atha rājā ‘‘yāvassa mātā nāgacchati, tāva gacchāmā’’ti vatvā gacchanto cintesi – ‘‘tadahujātopi sīhapotako na santasati na bhāyati, kudāssu nāmāhampi taṇhādiṭṭhiparitāsaṃ chaḍḍetvā na santaseyyaṃ na bhāyeyya’’nti? So taṃ ārammaṇaṃ gahetvā gacchanto puna kevaṭṭehi macche gahetvā sākhāsu bandhitvā pasārite jāle vātaṃ asaṅgaṃyeva gacchamānaṃ disvā tasmiṃ nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi taṇhādiṭṭhimohajālaṃ phāletvā evaṃ asajjamāno gaccheyya’’nti?

127. 关于“如狮子”偈的缘起是什么？据说，某位波罗奈(Bārāṇasī)王在远处有一座园林。他清晨起身前往园林，在半路上从车上下来，来到水边，想道：“我要洗脸。”其时，一只母狮在彼处产下幼狮后，外出觅食。王的侍从看见后，禀告道：“陛下，是只幼狮。”国王想：“据说狮子无所畏惧。”为了试探它，便命人敲击大鼓等。幼狮听到那声音，依然躺卧不动。国王又命人敲击，乃至第三次。第三次时，幼狮抬起头，环顾众人，然后依然躺卧不动。于是国王说：“趁它母亲还没回来，我们走吧。”说着便离去，在路上他想：“即使是当天出生的幼狮也不惊慌、不畏惧，我何时才能舍弃由贪爱与邪见(diṭṭhi)所生的怖畏，而不惊慌、不畏惧呢？”他执取此相而行，又看见风毫无滞碍地穿过渔夫们张开的网，便于此取相：“我何时才能也像这样，冲破贪爱、邪见、愚痴(moha)之网，无所执著而行呢？”

Atha uyyānaṃ gantvā silāpaṭṭapokkharaṇiyā tīre nisinno vātabbhāhatāni padumāni onamitvā udakaṃ phusitvā vātavigame puna yathāṭhāne ṭhitāni udakena anupalittāni disvā tasmiṃ nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi yathā etāni udake jātāni udakena anupalittāni tiṭṭhanti. Evaṃ loke jāto lokena anupalitto tiṭṭheyya’’nti. So punappunaṃ ‘‘yathā sīho vāto padumāni, evaṃ asantasantena asajjamānena anupalittena bhavitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

于是他前往园林，坐在石板莲池(pokkharaṇī)畔。他看见莲花被风吹拂而低垂触水，风止后又恢复原状，不为水所沾染，便于此取相：“我何时才能像这些生于水中而不为水所染的莲花一样，生于世间而不为世间所染呢？”他反复思惟：“应当如狮子般不惊慌，如风般不执著，如莲花般不沾染。”于是舍弃王位而出家，修习观(vipassanā)，证得辟支佛果(paccekabodhi)，诵此自说偈(udāna-gāthā)。

Tattha sīhoti cattāro sīhā – tiṇasīho, paṇḍusīho, kāḷasīho, kesarasīhoti. Tesaṃ kesarasīho aggamakkhāyati. So idha adhippeto. Vāto puratthimādivasena anekavidho. Padumaṃ rattasetādivasena. Tesu yo koci vāto yaṃ kiñci padumañca vaṭṭatiyeva. Tattha yasmā santāso nāma attasinehena hoti, attasineho [Pg.220] ca nāma taṇhālepo, sopi diṭṭhisampayuttena vā diṭṭhivippayuttena vā lobhena hoti, sopi ca taṇhāyeva. Sajjanaṃ pana tattha upaparikkhādivirahitassa mohena hoti, moho ca avijjā. Tattha samathena taṇhāya pahānaṃ, vipassanāya avijjāya. Tasmā samathena attasinehaṃ pahāya sīhova saddesu aniccadukkhādīsu asantasanto, vipassanāya mohaṃ pahāya vātova jālamhi khandhāyatanādīsu asajjamāno, samatheneva lobhaṃ lobhasampayuttadiṭṭhiñca pahāya, padumaṃva toyena sabbabhavabhogalobhena alippamāno. Ettha ca samathassa sīlaṃ padaṭṭhānaṃ, samatho samādhissa, samādhi vipassanāyāti evaṃ dvīsu dhammesu siddhesu tayo khandhā siddhāva honti. Tattha sīlakkhandhena sūro hoti. So sīhova saddesu āghātavatthūsu kujjhitukāmatāya na santasati, paññākkhandhena paṭividdhasabhāvo vātova jālamhi khandhādidhammabhede na sajjati, samādhikkhandhena vītarāgo padumaṃva toyena rāgena na lippati. Evaṃ samathavipassanāhi sīlasamādhipaññākkhandhehi ca yathāsambhavaṃ taṇhāvijjānaṃ tiṇṇañca akusalamūlānaṃ pahānavasena asantasanto asajjamāno alippamāno ca veditabbo. Sesaṃ vuttanayamevāti.

此中，所谓“狮子”(sīha)有四种：草狮(tiṇasīha)、黄狮(paṇḍusīho)、黑狮(kāḷasīho)、鬃毛狮(kesarasīho)。其中，鬃毛狮被称为最胜者，此处即指此狮。风，依东方等而有多种；莲花，依红色、白色等而有多种。于此，任何风、任何莲花皆可适用。此中，所谓“惊慌”(santāsa)，是由我爱(attasineha)而有；我爱即是渴爱(taṇhā)之染污，此染污是由与见(diṭṭhi)相应或不相应的贪(lobha)而有，而此贪亦即是渴爱。至于“执著”(sajjana)，于缺乏审察等者，是由愚痴(moha)而有，而愚痴即是无明(avijjā)。此中，以奢摩他(samatha)断除渴爱，以观(vipassanā)断除无明。是故，以奢摩他断除我爱，如狮子于音声不惊慌般，于无常、苦等不惊慌；以观断除愚痴，如风于罗网不执著般，于蕴(khandha)、处(āyatana)等不执著；亦复以奢摩他断除贪以及与贪相应的见，如莲花不为水所染般，不为对一切有与受用之贪所染。于此，戒(sīla)是奢摩他之基石，奢摩他是定(samādhi)之基石，定是观之基石。如是，二法成就时，三蕴亦即成就。此中，由戒蕴而成勇者，彼如狮子于音声般，于诸恚处不因欲嗔而惊慌；由慧蕴(paññākkhandha)而彻见自性，如风于罗网般，于蕴等诸法差别不执著；由定蕴而离贪，如莲花不为水所染般，不为贪欲所染。如是，当知由奢摩他与观，以及戒、定、慧三蕴，如其所应，以断除渴爱、无明及三不善根(akusalamūla)故，而有不惊慌、不执著、不染污。余如前说。

Sīhādigāthāvaṇṇanā niṭṭhitā.

狮子等偈颂释义终。

128. Sīho yathāti kā uppatti? Aññataro kira bārāṇasirājā paccantaṃ kupitaṃ vūpasametuṃ gāmānugāmimaggaṃ chaḍḍetvā ujuṃ aṭavimaggaṃ gahetvā mahatiyā senāya gacchati. Tena ca samayena aññatarasmiṃ pabbatapāde sīho bālasūriyātapaṃ tappamāno nipanno hoti. Taṃ disvā rājapurisā rañño ārocesuṃ. Rājā ‘‘sīho kira na santasatī’’ti bheripaṇavādisaddaṃ kārāpesi, sīho tatheva nipajji. Dutiyampi kārāpesi, sīho tatheva nipajji. Tatiyampi kārāpesi, tadā ‘‘sīho mama paṭisattu atthī’’ti catūhi pādehi suppatiṭṭhitaṃ patiṭṭhahitvā sīhanādaṃ nadi. Taṃ sutvā hatthārohādayo hatthiādīhi orohitvā tiṇagahanāni paviṭṭhā, hatthiassagaṇā disāvidisā palātā. Rañño hatthīpi rājānaṃ gahetvā vanagahanāni pothayamāno palāyi[Pg.221]. Rājā taṃ sandhāretuṃ asakkonto rukkhasākhāya olambitvā pathaviṃ patitvā ekapadikamaggena gacchanto paccekabuddhānaṃ vasanaṭṭhānaṃ pāpuṇi. Tattha paccekabuddhe pucchi – ‘‘api, bhante, saddamassutthā’’ti? ‘‘Āma, mahārājā’’ti. ‘‘Kassa saddaṃ, bhante’’ti? ‘‘Paṭhamaṃ bherisaṅkhādīnaṃ, pacchā sīhassā’’ti. ‘‘Na bhāyittha, bhante’’ti. ‘‘Na mayaṃ, mahārāja, kassaci saddassa bhāyāmā’’ti. ‘‘Sakkā pana, bhante, mayhampi edisaṃ kātu’’nti? ‘‘Sakkā, mahārāja, sace pabbajissasī’’ti. ‘‘Pabbajāmi, bhante’’ti. Tato naṃ pabbājetvā pubbe vuttanayeneva ābhisamācārikaṃ sikkhāpesuṃ. Sopi pubbe vuttanayeneva vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

128. “如狮子”一偈的缘起为何？据说，一位波罗奈(Bārāṇasī)国王为平息边境动乱，舍弃村落间的道路，取道笔直的林间小径，率大军前行。当时，在某座山脚下，有一头狮子正躺着晒初升的太阳。国王的侍卫看见后，便禀告国王。国王心想：“据说狮子不会被声音惊吓”，便命人敲响大鼓、小鼓等，但狮子依旧躺卧不动。国王第二次命人敲响，狮子依旧躺卧不动。第三次命人敲响时，狮子心想：“我的敌人来了”，便四足稳立，发出了狮子吼。听到这吼声，象师等人从大象等坐骑上下来，躲入草丛中，象群、马群也四散奔逃。国王的坐骑大象也载着国王，冲破林木，奔逃而去。国王无法控制住大象，便抓住一根树枝，从象背上落下，坠于地面。他沿着一条仅容一人通行的小径，来到辟支佛(paccekabuddha)的住处。他在那里问辟支佛们：“尊者们，你们可曾听到声响？”“听到了，大王。”“尊者们，是什么声音？”“先是大鼓和海螺等的声音，然后是狮子的声音。”“尊者们，你们不害怕吗？”“大王，我们不害怕任何声音。”“那么，尊者们，我是否也能做到这样？”“大王，如果你出家，就能做到。”“尊者们，我愿出家。”于是，他们便让他出家，并如前文所述，教导他应遵行的威仪。他也如前文所述，修习观(vipassanā)，证得辟支佛菩提，于是诵出此自说偈。

Tattha sahanā ca hananā ca sīghajavattā ca sīho. Kesarasīhova idha adhippeto. Dāṭhā balamassa atthīti dāṭhabalī. Pasayha abhibhuyyāti ubhayaṃ cārī-saddena saha yojetabbaṃ pasayhacārī abhibhuyyacārīti. Tattha pasayha niggahetvā caraṇena pasayhacārī, abhibhavitvā santāsetvā vasīkatvā caraṇena abhibhuyyacārī. Svāyaṃ kāyabalena pasayhacārī, tejasā abhibhuyyacārī, tattha sace koci vadeyya – ‘‘kiṃ pasayha abhibhuyya cārī’’ti, tato migānanti sāmivacanaṃ upayogatthe katvā ‘‘mige pasayha abhibhuyya cārī’’ti paṭivattabbaṃ. Pantānīti dūrāni. Senāsanānīti vasanaṭṭhānāni. Sesaṃ vuttanayeneva sakkā jānitunti na vitthāritanti.

于此，因能忍耐、能搏杀、行动迅速，故为狮子(sīho)。此处特指鬃毛狮。其齿即是其力，故为“具齿力者”(dāṭhabalī)。“强行”(pasayha)、“征服”(abhibhuyya)二者，皆应与“行”(cārī)字相连，作“强行者”(pasayhacārī)、“征服者”(abhibhuyyacārī)。其中，以力强行制伏而行，是为“强行者”；以威势压倒、震慑、降伏而行，是为“征服者”。此狮以身力为“强行者”，以威力为“征服者”。于此，若有人问：“强行、征服什么而行？”，则应将属格“诸兽的”(migānaṃ)转为业格义，回答：“强行、征服诸兽而行”。“边鄙”(pantāni)即遥远。“坐卧处”(senāsanāni)即居住处。余者可以前述之理得知，故不详述。

Dāṭhabalīgāthāvaṇṇanā niṭṭhitā.

具齿力偈颂释义终。

129. Mettaṃ upekkhanti kā uppatti? Aññataro kira rājā mettādijhānalābhī ahosi. So ‘‘jhānasukhantarāyo rajja’’nti jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

129. 《慈与舍》偈的缘起为何？据说，曾有一位国王，证得慈等禅那。他思惟：“王位是禅乐的障碍。”，为守护禅那，便舍弃王位而出家。修习观(vipassanā)后，证悟了独觉菩提(paccekabodhi)，于是诵此自说偈(udānagātha)。

Tattha ‘‘sabbe sattā sukhitā bhavantū’’tiādinā nayena hitasukhūpanayanakāmatā mettā. ‘‘Aho vata imamhā dukkhā mucceyyu’’ntiādinā nayena ahitadukkhāpanayanakāmatā karuṇā. ‘‘Modanti vata bhonto sattā, modanti sādhu suṭṭhū’’tiādinā nayena hitasukhāvippayogakāmatā muditā. ‘‘Paññāyissanti sakena kammenā’’ti sukhadukkhaajjhupekkhanatā upekkhā. Gāthābandhasukhatthaṃ pana uppaṭipāṭiyā mettaṃ vatvā upekkhā [Pg.222] vuttā, muditā ca pacchā. Vimuttinti catassopi etā attano paccanīkadhammehi vimuttattā vimuttiyo. Tena vuttaṃ – ‘‘mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle’’ti.

于此，如“愿一切有情皆得安乐”等，希求为有情带来利益安乐，是为慈(mettā)。如“善哉！愿彼等脱离此苦”等，希求为有情去除不益与痛苦，是为悲(karuṇā)。如“诸有情实喜，善哉善哉！”等，希求有情不离其利益安乐，是为喜(muditā)。如“[有情]将由自己的业而有别”，对有情的苦乐处之以平，是为舍(upekkhā)。然为偈颂编组之便，次第错乱，说慈之后，即说舍，而喜则在后。所谓“解脱”(vimutti)，此四者皆因从各自的敌对法中解脱，故称为“诸解脱”(vimuttiyo)。是故说：“修习慈、舍、悲等解脱，并适时修习喜。”

Tattha āsevamānoti tisso tikacatukkajjhānavasena, upekkhaṃ catutthajjhānavasena bhāvayamāno. Kāleti mettaṃ āsevitvā tato vuṭṭhāya karuṇaṃ, tato vuṭṭhāya muditaṃ, tato itarato vā nippītikajjhānato vuṭṭhāya upekkhaṃ āsevamāno eva ‘‘kāle āsevamāno’’ti vuccati, āsevituṃ vā phāsukakāle. Sabbena lokena avirujjhamānoti dasasu disāsu sabbena sattalokena avirujjhamāno. Mettādīnañhi bhāvitattā sattā appaṭikūlā honti, sattesu ca virodhibhūto paṭigho vūpasammati. Tena vuttaṃ – ‘‘sabbena lokena avirujjhamāno’’ti. Ayamettha saṅkhepo, vitthāro pana mettādikathā aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 251) vuttā. Sesaṃ vuttasadisamevāti.

其中，“修习”(āsevamāno)是指依初、二、三禅修习（慈、悲、喜），依第四禅修习舍。“适时”(kāle)是指修习慈心后出定再修悲心，从悲心出定后修喜心，或者从离喜禅出定后修舍心，这样依次修习就称为“适时修习”，或者是指在适宜的时间修习。“不与一切世间争”(sabbena lokena avirujjhamāno)是指在十方不与一切有情世间(sattaloka)相争。因为修习慈等心的缘故，有情不会对（行者）感到厌恶，而（他人心中）敌对的瞋恚也会平息。因此说“不与一切世间争”。此处为纲要，至于详述，关于慈等的论述，已在《含义阐明》（法集论义注）中说明。其余部分与前述相同。

Appamaññāgāthāvaṇṇanā niṭṭhitā.

无量偈颂释义终。

130. Rāgañca dosañcāti kā uppatti? Rājagahaṃ kira nissāya mātaṅgo nāma paccekabuddho viharati sabbapacchimo paccekabuddhānaṃ. Atha amhākaṃ bodhisatte uppanne devatāyo bodhisattassa pūjanatthāya āgacchantiyo taṃ disvā ‘‘mārisā, mārisā, buddho loke uppanno’’ti bhaṇiṃsu. So nirodhā vuṭṭhahanto taṃ sutvā attano jīvitakkhayaṃ disvā himavante mahāpapāto nāma pabbato paccekabuddhānaṃ parinibbānaṭṭhānaṃ. Tattha ākāsena gantvā pubbe parinibbutapaccekabuddhassa aṭṭhisaṅghātaṃ papāte pakkhipitvā silātale nisīditvā imaṃ udānagāthaṃ abhāsi.

130. “贪与瞋”等（偈颂）的生起因缘是什么？据说，在王舍城(Rājagaha)附近，有一位名叫摩腾伽(Mātaṅga)的独觉佛居住，他是所有独觉佛中的最后一位。之后，当我们的菩萨出世时，诸天为了供养菩萨前来，看见他后说道：‘贤友们，贤友们，佛陀已出现于世！’他从灭尽定(nirodha)中出定，听到此言，又预见自己寿命将尽，便前往雪山(Himavanta)中名为‘大断崖’(Mahāpapāta)的山，那是独觉佛们般涅槃(parinibbāna)之处。他以神通飞往那里，将先前已般涅槃的独觉佛的遗骨投下断崖，然后在石板上坐下，诵出此自说偈(udānagātha)。

Tattha rāgadosamohā uragasutte vuttāva. Saṃyojanānīti dasa saṃyojanāni, tāni ca tena tena maggena sandālayitvā. Asantasaṃ jīvitasaṅkhayamhīti jīvitasaṅkhayo vuccati cuticittassa paribhedo. Tasmiñca jīvitasaṅkhaye jīvitanikantiyā pahīnattā asantasanti. Ettāvatā sopādisesaṃ [Pg.223] nibbānadhātuṃ attano dassetvā gāthāpariyosāne anupādisesāya nibbānadhātuyā parinibbāyīti.

于此，贪、瞋、痴已在《蛇经》(Uragasutta)中说过。所谓诸结(saṃyojanāni)，即十结，且以各各之道断除彼等。所谓“于寿命灭尽时无有恐怖”，寿命灭尽，即是死心(cuticitta)的坏灭。于彼寿命灭尽时，因对生命的欲求已断，故无恐怖。至此，显示了自身的有余依涅槃界(sopādisesa nibbānadhātu)，并于偈颂终了时，以无余依涅槃界(anupādisesa nibbānadhātu)而般涅槃。

Jīvitasaṅkhayagāthāvaṇṇanā niṭṭhitā.

《寿命灭尽偈》释义终。

131. Bhajantīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā ādigāthāya vuttappakārameva phītaṃ rajjaṃ samanusāsati. Tassa kharo ābādho uppajji, dukkhā vedanā pavattanti. Vīsatisahassitthiyo taṃ parivāretvā hatthapādasambāhanādīni karonti. Amaccā ‘‘na dānāyaṃ rājā jīvissati, handa, mayaṃ attano saraṇaṃ gavesāmā’’ti cintetvā aññatarassa rañño santikaṃ gantvā upaṭṭhānaṃ yāciṃsu. Te tattha upaṭṭhahantiyeva, na kiñci labhanti. Rājā ābādhā vuṭṭhahitvā pucchi – ‘‘itthannāmo ca itthannāmo ca kuhi’’nti? Tato taṃ pavattiṃ sutvāva sīsaṃ cāletvā tuṇhī ahosi. Tepi amaccā ‘‘rājā vuṭṭhito’’ti sutvā tattha kiñci alabhamānā paramena pārijuññena pīḷitā punadeva āgantvā rājānaṃ vanditvā ekamantaṃ aṭṭhaṃsu. Tena ca raññā ‘‘kuhiṃ, tātā, tumhe gatā’’ti vuttā āhaṃsu – ‘‘devaṃ dubbalaṃ disvā ājīvikabhayenamhā asukaṃ nāma janapadaṃ gatā’’ti. Rājā sīsaṃ cāletvā cintesi – ‘‘yaṃnūnāhaṃ tameva ābādhaṃ dassessaṃ, kiṃ punapi evaṃ kareyyuṃ, no’’ti? So pubbe rogena phuṭṭho viya bāḷhaṃ vedanaṃ dassento gilānālayaṃ akāsi. Itthiyo samparivāretvā pubbasadisameva sabbaṃ akaṃsu. Tepi amaccā tatheva puna bahutaraṃ janaṃ gahetvā pakkamiṃsu. Evaṃ rājā yāvatatiyaṃ sabbaṃ pubbasadisaṃ akāsi, tepi tatheva pakkamiṃsu. Tato catutthampi te āgate disvā rājā – ‘‘aho! Ime dukkaraṃ akaṃsu, ye maṃ byādhitaṃ pahāya anapekkhā pakkamiṃsū’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

131. “亲近”（bhajanti）的生起因缘是什么？据说在波罗奈（Bārāṇasī），有一位国王如同最初的偈颂所说，治理着繁荣的王国。他突然得了重病，痛苦的感受不断生起。两万名女子围绕着他，为他按摩手足等。大臣们心想：‘这位国王恐怕活不成了，我们得为自己寻找依怙。’于是前往另一位国王那里请求侍奉。他们在那里侍奉着，却什么也没得到。国王病好后询问：‘某某和某某在哪里？’听闻事情经过后，只是摇头沉默。那些大臣听说‘国王康复了’，因为在那里毫无所得，且极度困窘，只好又返回向国王顶礼后站在一旁。国王问：‘诸位，你们去了何处？’他们回答：‘见到大王身体虚弱，我们因为生计之惧去了某某地方。’国王摇头心想：‘我何不再次示现同样的病痛，他们还会这样做吗？还是不会呢？’于是他装作之前被疾病折磨的样子，表现出强烈的痛苦，布置了病床。女众围绕着他，如先前一样做着所有的事情。那些大臣也像那样再次带着更多的人离开了。这样国王一连三次做了所有与先前相同之事，他们也像那样离开了。之后国王第四次看到他们来时说：‘唉！这些人做了难为之事，他们抛弃生病的我，毫不顾念地离去。’于是他心生厌离，舍弃王位而出家，修习观（vipassanā）证得独觉菩提，说出此感兴偈。

Tattha bhajantīti sarīrena allīyantā payirupāsanti. Sevantīti añjalikammādīhi kiṃkārapaṭissāvitāya ca paricaranti. Kāraṇaṃ attho etesanti kāraṇatthā, bhajanāya ca sevanāya ca nāññaṃ kāraṇamatthi, attho eva nesaṃ kāraṇaṃ, atthahetu sevantīti vuttaṃ hoti. Nikkāraṇā [Pg.224] dullabhā ajja mittāti ‘‘ito kiñci lacchāmā’’ti evaṃ attapaṭilābhakāraṇena nikkāraṇā, kevalaṃ –

于此，所谓“亲近”(bhajanti)，是指身体上的依附与侍奉。所谓“侍奉”(sevanti)，是指以合掌等行为，并听候差遣地服侍。“为利者”(kāraṇatthā)是“他们的因缘即是利益”之义；其亲近与侍奉并无他因，利益即是其因缘，是说他们为利益而侍奉。所谓“如今不为私利的朋友难得”，（而世俗的朋友）仅是出于“我能从此得到些什么”这样获得自身利益的因缘，纯粹是——

‘‘Upakāro ca yo mitto, yo mitto sukhadukkhako;

Atthakkhāyī ca yo mitto, yo mitto anukampako’’ti. (dī. ni. 3.265) –

“能助益者是友，能同甘共苦者是友；能说利益者是友，能慈悲者是友。”

Evaṃ vuttena ariyena mittabhāvena samannāgatā dullabhā ajja mittā. Attaṭṭhapaññāti attani ṭhitā etesaṃ paññā. Attānameva oloketi, na aññanti attho. ‘‘Attatthapaññā’’tipi pāṭho, tassa attano atthameva oloketi, na paratthanti attho. ‘‘Diṭṭhatthapaññā’’ti ayampi kira porāṇapāṭho, tassa sampati diṭṭheyeva atthe etesaṃ paññā, na āyatinti attho. Diṭṭhadhammikatthaṃyeva oloketi, na samparāyikatthanti vuttaṃ hoti. Asucīti asucinā anariyena kāyavacīmanokammena samannāgatā.

如是说，具足圣友之情者，如今难得。所谓“自住慧”(attaṭṭhapaññā)，是指他们的智慧安住于自身，意思是只关注自己，不关注他人。亦有读作“自利慧”(attatthapaññā)，意思是只关注自己的利益，不关注他人的利益。“现见利慧”(diṭṭhatthapaññā)据说也是古代读法，意思是他们的智慧只在于当下可见的利益，不顾及未来；也就是说，只关注现世的利益，不关注来世的利益。所谓“不净”(asuci)，是指具足不清净、非圣的身语意业。

Khaggavisāṇakappoti khaggena rukkhādayo chindanto viya sakasiṅgena pabbatādayo cuṇṇavicuṇṇaṃ kurumāno vicaratīti khaggavisāṇo. Visasadisā āṇāti visāṇā. Khaggaṃ viyāti khaggaṃ. Khaggaṃ visāṇaṃ yassa migassa soyaṃ migo khaggavisāṇo, tassa khaggavisāṇassa kappo khaggavisāṇakappo. Khaggavisāṇasadiso paccekabuddho eko adutiyo asahāyo careyya vihareyya vatteyya yapeyya yāpeyyāti attho.

所谓“如犀角”(Khaggavisāṇakappo)：它犹如用剑(khagga)砍伐树木，用自己的角(siṅga)粉碎山岩，如此游走，故名“犀牛”(khaggavisāṇo)。又，其威力(āṇā)如毒(visa)，故名“角”(visāṇā)。又，拥有剑一般角的野兽即是犀牛(khaggavisāṇo)，如彼犀牛，即是“如犀角”。其义为：独觉佛(paccekabuddho)应如犀角般，独自一人，无有第二者，无有同伴，而行、住、活动、维持生命。

132. Visuddhasīlāti visesena suddhasīlā, catupārisuddhiyā suddhasīlā. Suvisuddhapaññāti suṭṭhu visuddhapaññā, rāgādivirahitattā parisuddhamaggaphalapaṭisambhidādipaññā. Samāhitāti saṃ suṭṭhu āhitā, santike ṭhapitacittā. Jāgariyānuyuttāti jāgaraṇaṃ jāgaro, niddātikkamoti attho. Jāgarassa bhāvo jāgariyaṃ, jāgariye anuyuttā jāgariyānuyuttā. Vipassakāti ‘‘aniccaṃ dukkhaṃ anattā’’ti visesena passanasīlā, vipassanaṃ paṭṭhapetvā viharantīti attho. Dhammavisesadassīti dasakusaladhammānaṃ [Pg.225] catusaccadhammassa navalokuttaradhammassa vā visesena passanasīlā. Maggaṅgabojjhaṅgagateti sammādiṭṭhādīhi maggaṅgehi satisambojjhaṅgādīhi bojjhaṅgehi gate sampayutte ariyadhamme. Vijaññāti visesena jaññā, jānantāti attho.

132. “净戒”(Visuddhasīla)，即特别清净之戒，以四遍净(catupārisuddhi)而清净之戒。“极净慧”(Suvisuddhapaññā)，即极为清净之智慧，因远离贪等而清净的道果(magga-phala)、无碍解(paṭisambhidā)等智慧。“等持”(Samāhita)，即善安置，心已安住。“勤修觉醒”(Jāgariyānuyutta)，觉醒(jāgaraṇa)即超越睡眠之义；觉醒的状态为觉醒性(jāgariya)，勤修觉醒者即勤行于觉醒性。“观者”(Vipassaka)，即以“无常、苦、无我”作特别观察为常，确立观(vipassanā)而住之义。“见法殊胜”(Dhammavisesadassī)，即以特别观察十善法(dasakusaladhamma)、四圣谛法(catusaccadhamma)或九种出世间法(navalokuttaradhamma)为常。“已达道支觉支”(Maggaṅgabojjhaṅgagata)，指于圣法中，与正见(sammādiṭṭhi)等道支(maggaṅga)、念觉支(satisambojjhaṅga)等觉支(bojjhaṅga)相应。“应了知”(Vijaññā)，即特别了知，其义为了知。

133. Suññatāppaṇihitañcānimittanti anattānupassanāvasena suññatavimokkhañca dukkhānupassanāvasena appaṇihitavimokkhañca, aniccānupassanāvasena animittavimokkhañca. Āsevayitvāti vaḍḍhetvā. Ye katasambhārā dhīrā janā jinasāsanamhi sāvakattaṃ sāvakabhāvaṃ na vajanti na pāpuṇanti, te dhīrā katasambhārā sayambhū sayameva bhūtā paccekajinā paccekabuddhā bhavanti.

133. 所谓“空、无愿与无相”(Suññata-appaṇihita-animitta)，即以无我随观(anattānupassanā)成就空解脱(suññatavimokkha)，以苦随观(dukkhānupassanā)成就无愿解脱(appaṇihitavimokkha)，以无常随观(aniccānupassanā)成就无相解脱(animittavimokkha)。所谓“修习”(Āsevayitvā)，即是增长。若有已积集资粮(sambhāra)之智者(dhīra)，于胜者(jina)之教(sāsana)中，不趣向、不证得声闻性(sāvakabhāva)，彼等已积集资粮之智者，则成为自成者(Sayambhū)、独胜者(paccekajina)、独觉佛(paccekabuddha)。

134. Kiṃ bhūtā? Mahantadhammā pūritamahāsambhārā bahudhammakāyā anekadhammasabhāvasarīrā. Punapi kiṃ bhūtā? Cittissarā cittagatikā jhānasampannāti attho. Sabbadukkhoghatiṇṇā sakalasaṃsāraoghaṃ tiṇṇā atikkantā udaggacittā kodhamānādikilesavirahitattā somanassacittā santamanāti attho. Paramatthadassī pañcakkhandhadvādasāyatanadvattiṃsākārasaccapaṭiccasamuppādādivasena paramatthaṃ uttamatthaṃ dassanasīlā. Acalābhītaṭṭhena sīhopamā sīhasadisāti attho. Khaggavisāṇakappā khaggavisāṇamigasiṅgasadisā gaṇasaṅgaṇikābhāvenāti attho.

134. 他们是怎样的？具足广大之法(mahantadhammā)、圆满广大资粮(pūritamahāsambhārā)、拥有众多法身(bahudhammakāyā)、具备种种法性之体(anekadhammasabhāvasarīrā)。他们又是怎样的？是心自在(cittissarā)、心行敏捷(cittagatikā)、具足禅定(jhānasampannā)之义。已渡脱一切苦之瀑流(sabbadukkhoghatiṇṇā)，即已渡脱、已超越整个轮回瀑流(saṃsāraogha)。心意高昂(udaggacittā)，即因远离瞋(kodha)、慢(māna)等烦恼(kilesa)而心怀喜悦(somanassacittā)、内心寂静(santamanā)之义。见胜义者(paramatthadassī)，即以五蕴(pañcakkhandha)、十二处(dvādasāyatana)、三十二身分(dvattiṃsākāra)、谛(sacca)、缘起(paṭiccasamuppāda)等方式，惯于见最胜义。因不动(acala)、无畏(abhīta)之故而如狮子(sīhopamā)，犹如狮子(sīha)之义。如犀牛角(khaggavisāṇakappā)，即如犀牛之角，因不乐群体交际之义。

135. Santindriyāti cakkhundriyādīnaṃ sakasakārammaṇe appavattanato santasabhāvaindriyā. Santamanāti santacittā, nikkilesabhāvena santasabhāvacittasaṅkappāti attho. Samādhīti suṭṭhu ekaggacittā. Paccantasattesu patippacārāti paccantajanapadesu sattesu dayākaruṇādīhi paticaraṇasīlā. Dīpā parattha idha vijjalantāti sakalalokānuggahakaraṇena paraloke ca idhaloke ca vijjalantā dīpā padīpasadisāti attho. Paccekabuddhā satataṃ hitāmeti ime paccekabuddhā satataṃ sabbakālaṃ sakalalokahitāya paṭipannāti attho.

135. “诸根寂静(santindriyā)”，指眼根(cakkhundriya)等对其各自的境界不生起，故诸根自性寂静。“意寂静(santamanā)”，指心寂静(santacittā)，因无烦恼(nikkilesa)之故，心与思惟(cittasaṅkappa)自性寂静之义。“心安定(samāhitā)”，指心极善一境(suṭṭhu ekaggacittā)。“于边地有情中行(paccantasattesu paṭipacārā)”，指于边地(paccantajanapada)的有情(satta)中，惯于以慈悲(dayākaruṇā)等而行。“于此世他世为明灯(dīpā)而照耀”，指因饶益一切世间，故于他世与此世皆能照耀，如灯(padīpa)之义。“独觉恒常为利益(paccekabuddhā satataṃ hitāya)”，指此等独觉恒常为一切世间之利益而行道(paṭipannā)之义。

136. Pahīnasabbāvaraṇā [Pg.226] janindāti te paccekabuddhā janānaṃ indā uttamā kāmacchandanīvaraṇādīnaṃ sabbesaṃ pañcāvaraṇānaṃ pahīnattā pahīnasabbāvaraṇā. Ghanakañcanābhāti rattasuvaṇṇajambonadasuvaṇṇapabhā sadisaābhāvantāti attho. Nissaṃsayaṃ lokasudakkhiṇeyyāti ekantena lokassa sudakkhiṇāya aggadānassa paṭiggahetuṃ arahā yuttā, nikkilesattā sundaradānapaṭiggahaṇārahāti attho. Paccekabuddhā satatappitāmeti ime paccekañāṇādhigamā buddhā satataṃ niccakālaṃ appitā suhitā paripuṇṇā, sattāhaṃ nirāhārāpi nirodhasamāpattiphalasamāpattivasena paripuṇṇāti attho.

136. 诸独觉佛(paccekabuddha)已断一切障，是众人之主、至高无上者。因断除欲贪盖(kāmacchandanīvaraṇa)等所有五盖，故名“已断一切障者”。其光辉犹如纯金，意指其身色光耀，如同赤金与阎浮檀金(jambonada)。“无疑是世间最上福田”，意指其必定堪为世间最上供养的接受者，因无烦恼，故堪受善妙布施。诸独觉佛恒常满足，意指此等证得独觉智(paccekañāṇa)之佛陀，恒常安乐圆满，纵使七日无食，亦因趣入灭尽定(nirodhasamāpatti)与果定(phalasamāpatti)而得圆满。

137. Patiekā visuṃ sammāsambuddhato visadisā aññe asādhāraṇabuddhā paccekabuddhā. Atha vā –

137. 独一(paṭieka)、分离(visuṃ)，异于正自觉者(sammāsambuddha)，是不与他人共通之佛，故名独觉佛。又或者——

‘‘Upasaggā nipātā ca, paccayā ca ime tayo;

Nekenekatthavisayā, iti neruttikābravu’’nti. –

“前缀(upasagga)、小品词(nipāta)与词缀(paccaya)，此三者具众多义，语源学家如是说。”

Vuttattā patisaddassa ekaupasaggatā pati padhāno hutvā sāmibhūto anekesaṃ dāyakānaṃ appamattakampi āhāraṃ paṭiggahetvā saggamokkhassa pāpuṇanato. Tathā hi annabhārassa bhattabhāgaṃ paṭiggahetvāpassantasseva bhuñjitvā devatāhi sādhukāraṃ dāpetvā tadaheva taṃ duggataṃ seṭṭhiṭṭhānaṃ pāpetvā koṭisaṅkhadhanuppādanena ca, khadiraṅgārajātake (jā. aṭṭha. 1.1.khadiraṅgārajātakavaṇṇanā) mārena nimmitakhadiraṅgārakūpopariuṭṭhitapadumakaṇṇikaṃ madditvā bodhisattena dinnaṃ piṇḍapātaṃ paṭiggahetvā tassa passantasseva ākāsagamanena somanassuppādanena ca, padumavatīaggamahesīputtānaṃ mahājanakarañño deviyā ārādhanena gandhamādanato ākāsena āgamma dānapaṭiggahaṇena mahājanakabodhisattassa ca deviyā ca somanassuppādanena ca, tathā abuddhuppāde chātakabhaye sakalajambudīpe uppanne bārāṇasiseṭṭhino chātakabhayaṃ paṭicca pūretvā rakkhite saṭṭhisahassakoṭṭhāgāre vīhayo khepetvā bhūmiyaṃ nikhātadhaññāni ca cāṭisahassesu pūritadhaññāni ca khepetvā sakalapāsādabhittīsu mattikāhi madditvā limpitadhaññāni ca khepetvā tadā nāḷimattamevāvasiṭṭhaṃ ‘‘idaṃ bhuñjitvā ajja marissāmā’’ti [Pg.227] cittaṃ uppādetvā sayantassa gandhamādanato eko paccekabuddho āgantvā gehadvāre aṭṭhāsi. Seṭṭhi taṃ disvā pasādaṃ uppādetvā jīvitaṃ pariccajamāno paccekabuddhassa patte okiri. Paccekabuddho vasanaṭṭhānaṃ gantvā attano ānubhāvena passantasseva seṭṭhissa pañcapaccekabuddhasatehi saha paribhuñji. Tadā bhattapacitaukkhaliṃ, pidahitvā ṭhapesuṃ.

由于“pati”一词作为单一前缀，具有主导、主人之义，通过接受众多施主哪怕微少的食物，能使施主们得以达到天界与解脱。诚然，如在运食(annabhāra)的公案中，[独觉佛]接受了他的一份食物，当着他的面飞升而起，使天神们发出赞叹，并于当日使那贫穷者达到富商的地位，获得了一俱胝的财富。又如在《卡迪兰伽拉本生》(Khadiraṅgāra Jātaka)中，[独觉佛]接受了菩萨所施予的、由魔罗(Māra)所造的合欢炭火坑上生起的莲花花蕊捣碎而成的团食，并在菩萨注视下，于空中行走，使其心生喜悦。又如，在莲花王后(Padumavatī)的儿子们[的公案中]，以及应大迦那咖(Mahājanaka)王后之请，从香醉山(Gandhamādana)乘空而来接受布施，使大迦那咖菩萨与王后心生喜悦。同样，在无佛出世的时代，全瞻部洲(Jambudīpa)发生饥荒，波罗奈(Bārāṇasī)城的一位富商因恐惧饥荒，耗尽了其储藏于六万座谷仓的稻谷，又耗尽了埋于地下的谷物和数千瓮装满的谷物，乃至耗尽了以泥土混合涂抹于所有殿宇墙壁上的谷物，当时仅剩下一那利(nāḷi)的量。他心想：“吃完这些，我们今日就要死了。”正当他躺下时，一位独觉佛从香醉山(Gandhamādana)来到他家门前站立。富商见到后心生净信，舍弃生命将食物倒入独觉佛的钵中。独觉佛以其神力，让富商亲眼见到他与五百位独觉佛一同享用。当时，他们将煮饭的锅盖上并放置一旁。

Niddamokkantassa seṭṭhino chātatte uppanne so vuṭṭhahitvā bhariyaṃ āha – ‘‘bhatte ācāmakabhattamattaṃ olokehī’’ti. Susikkhitā sā ‘‘sabbaṃ dinnaṃ nanū’’ti avatvā ukkhaliyā pidhānaṃ vivari. Sā ukkhali taṅkhaṇeva sumanapupphamakuḷasadisassa sugandhasālibhattassa pūritā ahosi. Sā ca seṭṭhi ca santuṭṭhā sayañca sakalagehavāsino ca sakalanagaravāsino ca bhuñjiṃsu. Dabbiyā gahitagahitaṭṭhānaṃ puna pūritaṃ. Sakalasaṭṭhisahassakoṭṭhāgāresu sugandhasāliyo pūresuṃ. Sakalajambudīpavāsino seṭṭhissa gehatoyeva dhaññabījāni gahetvā sukhitā jātā. Evamādīsu anekasattanikāyesu sukhotaraṇaparipālanasaggamokkhapāpanesu pati sāmibhūto buddhoti paccekabuddho. Paccekabuddhānaṃ subhāsitānīti paccekabuddhehi ovādānusāsanīvasena suṭṭhu bhāsitāni kathitāni vacanāni. Caranti lokamhi sadevakamhīti devalokasahite sattaloke caranti pavattantīti attho. Sutvā tathā ye na karonti bālāti tathārūpaṃ paccekabuddhānaṃ subhāsitavacanaṃ ye bālā janā na karonti na manasi karonti, te bālā dukkhesu saṃsāradukkhesu punappunaṃ uppattivasena caranti pavattanti, dhāvantīti attho.

长者入睡后，饥饿感生起，他便起身对妻子说：“去看看饭食，哪怕只有些许米汤也好。”其妻训练有素，未言“不是全都施舍完了吗？”，仅是揭开锅盖。那口锅当即盛满了如素馨(sumana)花蕾般芳香的米饭。她与长者心生满足，自己与全家人皆得以饱食。用勺屡屡舀取之处，复又填满。所有六万座谷仓皆充满了香米。整个瞻部洲(Jambudīpa)的居民，皆从长者家取得谷种而得安乐。如此于无量有情众中，引导其至安乐，守护之，令其达天界与解脱，堪为主，故名独觉佛(Paccekabuddha)。所谓“独觉佛之善说”，即独觉佛以教诫、训示的方式所善巧宣说、开示的言辞。所谓“于天人世间行走”，意指于包含天界在内的有情世间中流传。所谓“愚人闻而不行”，意指彼等愚人听闻独觉佛如此善说之语，却不实行、不作意，此等愚人便在轮回诸苦中，因一再投生而流转、奔走。

138. Paccekabuddhānaṃ subhāsitānīti suṭṭhu bhāsitāni caturāpāyato muccanatthāya bhāsitāni vacanāni. Kiṃ bhūtāni? Avassavantaṃ pagghantaṃ khuddaṃ madhuṃ yathā madhuravacanānīti attho. Ye paṭipattiyuttā paṇḍitajanāpi paṭipattīsu vuttānusārena pavattantā tathārūpaṃ madhuravacanaṃ sutvā vacanakarā bhavanti, te paṇḍitajanā saccadasā catusaccadassino sapaññā paññāsahitā bhavantīti attho.

138. 所谓“独觉佛的善说”，即为从四恶趣解脱而善巧宣说的言辞。是何等言辞？意指其言辞甜美，犹如滴落流淌的甘醇蜂蜜。那些具足实践、依循所说而行的智者，听闻如此甜美之言后，便能依教奉行。意指此等智者，是见谛者、见四圣谛者，具足智慧、与慧相应。

139. Paccekabuddhehi [Pg.228] jinehi bhāsitāti kilese jinanti jiniṃsūti jinā, tehi jinehi paccekabuddhehi vuttā bhāsitā kathitā. Kathā uḷārā ojavantā pākaṭā santi pavattanti. Tā, kathā sakyasīhena sakyarājavaṃsasīhena gotamena tathāgatena abhinikkhamitvā buddhabhūtena naruttamena narānaṃ uttamena seṭṭhena pakāsitā pākaṭīkatā desitāti sambandho. Kimatthanti āha ‘‘dhammavijānanattha’’nti. Navalokuttaradhammaṃ visesena jānāpanatthanti attho.

139. “由诸独觉佛胜者所说”，是说：征服、已征服诸烦恼，故为“胜者”(jinā)。由彼等胜者独觉佛所说、所言、所讲。此言教崇高、有力、显明而存在、流传。彼等言教，由释迦狮子(sakyasīha)、释迦王族之狮、乔达摩(gotama)、如来(tathāgata)，出家而成佛者，人中之上者(naruttama)——即众人中之最上者、最胜者——所阐明、显露、教导。此为（前后）关联。（问：）为了何义？答曰：“为了了知法。”义即：为了使人特别了知九种出世间法。

140. Lokānukampāya imāni tesanti lokānukampatāya lokassa anukampaṃ paṭicca imāni vacanāni imā gāthāyo. Tesaṃ paccekabuddhānaṃ vikubbitāni visesena kubbitāni bhāsitānīti attho. Saṃvegasaṅgamativaḍḍhanatthanti paṇḍitānaṃ saṃvegavaḍḍhanatthañca asaṅgavaḍḍhanatthaṃ ekībhāvavaḍḍhanatthañca mativaḍḍhanatthaṃ paññāvaḍḍhanatthañca sayambhusīhena anācariyakena hutvā sayameva bhūtena jātena paṭividdhena sīhena abhītena gotamena sammāsambuddhena imāni vacanāni pakāsitāni, imā gāthāyo pakāsitā vivaritā uttānīkatāti attho. Itīti parisamāpanatthe nipāto.

140. “为了悲悯世间而有此等（言教）”，即缘于对世间的悲悯，而有此等言语、此等偈颂。义即：是彼等独觉佛所化现、特别造作、宣说的。“为了增长悚惧、无执、理解力”，即为了增长智者们的悚惧(saṃvega)、无执(asaṅga)、独处(ekībhāva)、理解力(mati)与慧(paññā)。由自存(sayambhu)之狮、无师(anācariyaka)而自成、真实(bhūta)、已生(jāta)、已通达(paṭividdha)之狮、无畏(abhīta)者、乔达摩(gotama)正等觉者，阐明了此等言语，阐明、开显、明示了此等偈颂，此为其义。`Iti`（此）是不变词，用于结束语。

Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya

如是，于《本行》义注《清净者之悦》中，

Paccekabuddhāpadānasaṃvaṇṇanā samattā.

独觉佛譬喻释义终。

3-1. Sāriputtattheraapadānavaṇṇanā

3-1. 舍利弗长老譬喻释义

Tadanantaraṃ therāpadānasaṅgahagāthāyo saṃvaṇṇetuṃ ‘‘atha therāpadānaṃ suṇāthā’’ti āha. Atha-apadāna-saddānamattho heṭṭhā vuttova. Ettha thera-saddo panāyaṃ kālathirapaññattināmadheyyajeṭṭhādīsu anekesu atthesu vattati. Tathā hi ‘‘therovassikāni pūtīni cuṇṇakajātānī’’tiādīsu (dī. ni. 2.379; ma. ni. 1.112) kāle, therovassikāni cirakālaṃ ovassikānīti attho. ‘‘Theropi tāva mahā’’iccādīsu thire thirasīloti attho. ‘‘Therako ayamāyasmā mahallako’’tiādīsu paññattiyaṃ[Pg.229], lokapaññattimattoti attho. ‘‘Cundatthero phussatthero’’tiādīsu nāmadheyye, evaṃ katanāmoti attho. ‘‘Thero cāyaṃ kumāro mama puttesū’’tiādīsu jeṭṭhe, jeṭṭho kumāroti attho. Idha panāyaṃ kāle ca thire ca vattati. Tasmā ciraṃ kālaṃ ṭhitoti thero, thiratarasīlācāramaddavādiguṇābhiyutto vā theroti vuccati. Thero ca thero ceti therā, therānaṃ apadānaṃ kāraṇaṃ therāpadānaṃ, taṃ therāpadānaṃ suṇāthāti sambandho. Himavantassa avidūre, lambako nāma pabbatotiādi āyasmato sāriputtattherassa apadānaṃ, tassāyasmato mahāmoggallānattherassa ca vatthu evaṃ veditabbaṃ –

其后，为解释《长老譬喻》的摄颂，而说：“今说长老譬喻，汝等谛听”。“atha”与“apadāna”二词之义，如前已说。此中，“thera”（长老）一词，有时间、坚固、施设、名称、年长等多种含义。例如，于“经年之物已腐朽成粉末”等句（长部2.379；中部1.112）中，指时间，“therovassikāni”意为“久经风雨之物”。于“坚固者亦伟大”等句中，指坚固，意为“具坚固戒者”。于“此具寿为长老、年迈者”等句中，指施设，意为仅是世俗的施设。于“纯陀(Cunda)长老、弗沙(Phussa)长老”等句中，指名称，意为“如是得名者”。于“此王子于我诸子中为长”等句中，指年长，意为“最年长的王子”。于此（《长老譬喻》中），此词则用于时间与坚固二义。是故，长时安住者，称为长老；或具足更为坚固的戒行、柔和等功德者，亦称为长老。长老与长老合为诸长老，诸长老的譬喻（即其伟业），是为《长老譬喻》。应如是连接文义：“请听闻彼《长老譬喻》”。“雪山不远处，有名岚波（Lambaka）山”等，是具寿舍利弗(Sāriputta)长老的譬喻；关于具寿大目犍连(Mahāmoggallāna)长老的故事，亦应如是了知。

Atīte kira ito kappato satasahassakappādhike ekaasaṅkhyeyyamatthake āyasmā sāriputto brāhmaṇamahāsālakule nibbattitvā nāmena saradamāṇavo nāma ahosi. Mahāmoggallāno gahapatimahāsālakule nibbattitvā nāmena sirivaḍḍhanakuṭumbiko nāma ahosi. Te ubhopi sahapaṃsukīḷanasahāyā ahesuṃ. Tesu saradamāṇavo pitu accayena kulasantakaṃ dhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – ‘‘imesaṃ sattānaṃ maraṇaṃ nāma ekantikaṃ, tasmā mayā ekaṃ pabbajjaṃ upagantvā vimokkhamaggo gavesitabbo’’ti sahāyaṃ upasaṅkamitvā ‘‘samma, ahaṃ pabbajitukāmo. Kiṃ tvaṃ pabbajituṃ sakkhissasī’’ti vatvā tena ‘‘na sakkhissāmī’’ti vutte ‘‘hotu ahameva pabbajissāmī’’ti ratanakoṭṭhāgārāni vivarāpetvā kapaṇaddhikādīnaṃ mahādānaṃ datvā pabbatapādaṃ gantvā isipabbajjaṃ pabbaji. Tassa pabbajitassa anupabbajjaṃ pabbajitā catusattatisahassamattā brāhmaṇaputtā ahesuṃ. So pañca abhiññāyo aṭṭha ca samāpattiyo nibbattetvā tesampi jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Te sabbepi pañcābhiññā aṭṭha ca samāpattiyo nibbattisuṃ.

据说在过去一阿僧祇劫又十万大劫之前，具寿舍利弗(Sāriputta)出生在一个婆罗门大富豪家族，名叫萨拉达童子(Saradamāṇava)；大目犍连(Mahāmoggallāna)出生在一个居士大富豪家族，名叫吉祥增家主(Sirivaḍḍhanakuṭumbika)。他们两人从小就是一起玩沙子的好朋友。萨拉达童子在父亲去世后继承了家产，有一天独自思考：“这些众生终究难逃一死，因此我应该出家去寻找解脱的道路。”他去拜访朋友说：“朋友，我想出家，你能一起出家吗？”朋友回答说：“我不能。”他说：“那好吧，我独自出家。”于是打开宝库，给予贫穷的人们大量布施，然后走到山脚下，出家为仙人。跟随他一起出家的婆罗门子弟大约有七万四千人。他成就了五神通和八定，也教导那些结发修行者遍处业处。他们所有人都成就了五神通和八定。

Tena samayena anomadassī nāma sammāsambuddho loke uppajjitvā pavattitavaradhammacakko satte saṃsāramahoghato tāretvā ekadivasaṃ saradatāpasassa ca antevāsikānañca saṅgahaṃ kattukāmo eko [Pg.230] adutiyo pattacīvaramādāya ākāsena gantvā ‘‘buddhabhāvaṃ me jānātū’’ti tāpasassa passantasseva ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Saradatāpaso satthu sarīre mahāpurisalakkhaṇāni upadhāretvā ‘‘sabbaññubuddhoyevāya’’nti niṭṭhaṃ gantvā paccuggamanaṃ katvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane. Saradatāpaso satthu santike ekamantaṃ nisīdi.

那时，阿诺摩达西(Anomadassī)正等觉者出现于世，转殊胜法轮，度诸有情出离轮回大流。一日，佛欲摄受娑罗陀(Sarada)苦行者及其弟子，便独自持衣钵，经由空中而来，心念：“当令彼知我已成佛。”遂于苦行者眼前从空而降，立于地上。娑罗陀苦行者观察导师身上的大士相，断定：“此实为一切知佛。”便前去迎接，敷设座位供养。世尊于所设座上就座。娑罗陀苦行者在导师一旁坐下。

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

其时，娑罗陀的七万四千名结发(jaṭila)弟子带着各种精美且富有营养的果实前来。他们见到世尊，心生净信，观察自己老师与世尊同坐之状，便说道：“老师，我们先前认为无人比您更伟大，但此人看来比您更为伟大。”娑罗陀说道：“孩子们，你们说什么呢？你们想拿一粒芥子与高达十六万八千由旬的须弥山相比吗？切莫将我与一切知佛相提并论！”听了老师的话，那些苦行者心想：“这位大丈夫何其伟大！”便全都俯伏于佛足下，顶礼世尊。

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

于是那位老师说道：“孩子们，我们没有适合供养世尊的供品，而世尊恰于乞食之时来到此处。来，让我们尽力供养。你们将所带来的种种上好果实都拿来。”他命人取来果实，洗净双手，亲自放入如来的钵中。世尊刚一接过果实，诸天便为之注入天食之味。苦行者也亲自滤水供养。用食完毕，世尊就座后，苦行者召集所有弟子，在世尊面前坐下，作亲切交谈。世尊心想：“愿两位上首弟子与比丘僧团一同前来。”即刻，由十万漏尽者围绕的两位上首弟子前来，顶礼世尊后，立于一旁。

Tato saradatāpaso antevāsike āmantesi – ‘‘tātā, satthu bhikkhusaṅghassa ca pupphāsanena pūjā kātabbā, tasmā pupphāni āharathā’’ti. Te tāvadeva iddhiyā vaṇṇagandhasampannāni pupphāni āharitvā buddhassa yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ, ubhinnaṃ aggasāvakānaṃ tigāvutaṃ[Pg.231], sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ paññāpesuṃ. Evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ‘‘bhante, mayhaṃ anuggahatthāya imaṃ pupphāsanaṃ atiruhathā’’ti āha. Nisīdi bhagavā pupphāsane. Satthari nisinne dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. Satthā ‘‘tesaṃ mahapphalaṃ hotū’’ti nirodhaṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi nirodhaṃ samāpajjiṃsu. Tāpaso sattāhaṃ nirantaraṃ satthu pupphacchattaṃ dhārento aṭṭhāsi. Itare vanamūlaphalaṃ paribhuñjitvā sesakāle añjaliṃ paggayha aṭṭhaṃsu. Satthā sattāhassa accayena nirodhato vuṭṭhahitvā aggasāvakaṃ nisabhattheraṃ āmantesi – ‘‘tāpasānaṃ pupphāsanānumodanaṃ karohī’’ti. Thero sāvakapāramīñāṇe ṭhatvā tesaṃ pupphāsanānumodanaṃ akāsi. Tassa desanāvasāne satthā dutiyaṃ aggasāvakaṃ anomattheraṃ āmantesi – ‘‘tvampi imesaṃ dhammaṃ desehī’’ti. Sopi tepiṭakaṃ buddhavacanaṃ sammasitvā tesaṃ dhammaṃ kathesi. Dvinnampi desanāya dhammābhisamayo nāhosi. Atha satthā buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Desanāvasāne ṭhapetvā saradatāpasaṃ avasesā sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu. Satthā te ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva antarahitatāpasavesā aṭṭhaparikkhāradharā saṭṭhivassikatthero viya ahesuṃ.

于是沙罗陀(Sarada)苦行者对弟子们说：“贤者们，应当以花座供养世尊和比丘僧团，因此，去取花来吧。”他们立刻以神通取来色香具足的鲜花，为世尊铺设一由旬长的花座，为两位上首弟子铺设三伽浮陀长的花座，其余比丘则铺设半由旬等不同规格的花座，为僧团新进者铺设如牛身大小的花座。花座铺设完毕后，沙罗陀苦行者在如来面前合掌说道：“尊者，为慈愍我等，请登上此花座吧。”世尊便坐在花座上。世尊入座后，两位上首弟子及其他比丘也各自坐在自己的座位上。世尊心念“愿他们获得大果报”，便进入灭尽定。得知世尊已入定，两位上首弟子及其他比丘也相继入灭尽定。苦行者连续七日为世尊持花伞侍立，其他人则食用林中根果，于其余时间合掌而立。七日后，世尊从灭尽定出定，对上首弟子尼沙跋(Nisabha)长老说：“你当为苦行者们随喜花座功德。”长老安住于声闻波罗蜜智，为他们随喜花座功德。说法结束时，世尊又对第二上首弟子阿诺摩(Anoma)长老说：“你也应当为他们说法。”他也审察三藏佛语后为他们说法。经此二位说法，仍无人证法。于是世尊安住于佛境，开始说法。说法结束时，除了沙罗陀苦行者外，其余七万四千名结发苦行者全都证得阿罗汉果。世尊向他们伸手说：“来，比丘们！”他们苦行者的形相即刻消失，身披八资具，犹如六十戒腊的长老。

Saradatāpaso pana ‘‘aho vatāhampi ayaṃ nisabhatthero viya anāgate ekassa buddhassa sāvako bhaveyya’’nti desanākāle uppannaparivitakkatāya aññavihito hutvā maggaphalāni paṭivijjhituṃ nāsakkhi. Atha satthāraṃ vanditvā tathā paṇidhānaṃ akāsi. Satthā anantarāyena samijjhanabhāvaṃ disvā ‘‘ito kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā gotamassa nāma sammāsambuddhassa aggasāvako sāriputto nāma bhavissatī’’ti byākaritvā dhammakathaṃ vatvā bhikkhusaṅghaparivāro ākāsaṃ pakkhandi. Saradatāpasopi sahāyassa sirivaḍḍhassa santikaṃ gantvā ‘‘samma, mayā anomadassissa bhagavato pādamūle anāgate uppajjanakassa gotamasammāsambuddhassa aggasāvakaṭṭhānaṃ patthitaṃ, tvampi tassa dutiyasāvakaṭṭhānaṃ [Pg.232] patthehī’’ti. Sirivaḍḍho taṃ upadesaṃ sutvā attano nivesanadvāre aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā lājapañcamāni pupphāni vikiritvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā bhikkhūnampi āsanāni paññāpetvā mahantaṃ sakkārasammānaṃ sajjetvā saradatāpasena satthāraṃ nimantāpetvā sattāhaṃ mahādānaṃ pavattetvā buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā dutiyasāvakabhāvāya paṇidhānaṃ akāsi. Satthā tassa anantarāyena samijjhanabhāvaṃ disvā vuttanayena byākaritvā bhattānumodanaṃ katvā pakkāmi. Sirivaḍḍho haṭṭhapahaṭṭho yāvajīvaṃ kusalakammaṃ katvā dutiyacittavāre kāmāvacaradevaloke nibbatti. Saradatāpaso cattāro brahmavihāre bhāvetvā brahmaloke nibbatti.

然而沙罗陀隐士(Saradatāpasa)在听法时，因心中生起“但愿未来我也能像这位尼萨巴长老(Nisabha thera)一样，成为某佛的声闻弟子”之念而心不在焉，故未能证得道与果。于是他向导师顶礼，发下如是誓愿。导师见到他此愿毫无阻碍必能成就，便授记说：“从现在起经过一阿僧祇又十万劫后，将有名为乔达摩的正等觉者出世，你将成为他的上首弟子，名为舍利弗。”授记之后，又说了一番法，然后带领比丘僧团腾空而去。沙罗陀隐士前往朋友吉祥增处，说道：“朋友，我已在阿诺摩达西世尊(Anomadassī Bhagavā)座前发愿，愿来世成为乔达摩正等觉者的上首弟子，你也应当发愿成为他的第二上首弟子。”吉祥增听了此番指点，就在自家门前平整了八羯利沙(aṭṭhakarīsa)大小的场地，撒上以炒米为第五的鲜花，搭建以青莲华覆盖的亭子，铺设佛座，也为诸比丘准备好座位，准备了盛大的供养，请沙罗陀隐士去迎请导师，举行了为期七天的大布施，用珍贵的衣物覆盖以佛陀为首的僧团，并发愿成为第二弟子。导师看到他此愿毫无阻碍必能成就，依照之前的方式授记，作了斋食随喜后，便离去了。吉祥增欢喜踊跃，一生行善，在第二心识生起时，就转生到欲界天界。沙罗陀隐士修习四梵住，转生到梵天界。

Tato paṭṭhāya tesaṃ ubhinnampi antarā kammaṃ na kathitaṃ. Amhākaṃ pana bhagavato uppattito puretarameva saradatāpaso rājagahassa avidūre upatissāgāme rūpasāriyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Taṃdivasamevassa sahāyopi rājagahasseva avidūre kolitagāme moggaliyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Tasmā moggallāno moggaliyā brāhmaṇiyā puttoti moggallāno. Moggaligottena jātoti vā moggallāno. Atha vā mātukumārikakāle tassā mātāpitūhi vuttaṃ – ‘‘mā uggali mā uggalī’’ti vacanamupādāya ‘‘muggalī’’ti nāmaṃ. Tassā muggaliyā puttoti moggallāno. Atha vā sotāpattimaggādimaggassa lābhe ādāne paṭivijjhane alaṃ samatthoti moggallānoti. Tāni kira dve kulāni yāva sattamā kulaparivaṭṭā ābaddhasahāyāneva. Tesaṃ dvinnaṃ ekadivasameva gabbhaparihāramadaṃsu. Dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo paṭṭhapesuṃ. Nāmaggahaṇadivase rūpasārībrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā upatissoti nāmaṃ kariṃsu. Itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ kariṃsu. Te ubhopi mahatā parivārena vaḍḍhantā vuddhimanvāya sabbasippānaṃ pāraṃ agamaṃsu.

从那时起，他们二者之间的业行便未被述说。而在我们的世尊出世前，萨罗陀(Sarada)隐士已先在王舍城附近的伍巴谛萨村(Upatissagāma)，于名为鲁巴萨利(Rūpasārī)的婆罗门女腹中结生。就在同一天，他的朋友也在王舍城附近的拘利陀村(Kolitagāma)，于名为目犍利(Moggalī)的婆罗门女腹中结生。因此，（他）是目犍利婆罗门女之子，故名“目犍连”；或因生于目犍利种姓(Moggaligotta)，故名“目犍连”。又或者，当其母为少女时，她的父母曾告诫说：“莫失足，莫失足(mā uggali)”，由此得名“目犍利”。他是此目犍利之子，故名“目犍连”。又或者，于须陀洹道(sotāpattimagga)等道的获得、领受与通达，他是有能力、有才能的，故名“目犍连”。据说，那两个家族直到第七代都是世代交好。他们（的家人）在同一天为（两位母亲）举行了护胎仪式。十月期满生产后，他们也为（两个孩子）各安排了六十六位乳母。在命名日，鲁巴萨利婆罗门女之子，因是伍巴谛萨村首要家族之子，故取名为“伍巴谛萨”。另一位，因是拘利陀村首要家族之子，故取名为“拘利陀”(Kolita)。他们二人在众多随从的簇拥下成长，随着年岁增长，通达了一切技艺的彼岸。

Athekadivasaṃ [Pg.233] te rājagahe giraggasamajjaṃ passantā mahājanaṃ sannipatitaṃ disvā ñāṇassa paripākaṃ gatattā yoniso ummujjantā ‘‘sabbepime oraṃ vassasatāva maccumukhaṃ pavisantī’’ti saṃvegaṃ paṭilabhitvā ‘‘amhehi mokkhadhammo pariyesitabbo, tañca pariyesantehi ekā pabbajjā laddhuṃ vaṭṭatī’’ti nicchayaṃ katvā pañcamāṇavakasatehi saddhiṃ sañcayassa paribbājakassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo lābhaggayasaggappatto ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ parimajjitvā tattha sāraṃ adisvā tato nibbijjitvā tattha tattha paṇḍitasammate samaṇabrāhmaṇe pañhaṃ pucchanti, te tehi puṭṭhā na sampādenti. Aññadatthu teyeva tesaṃ pañhaṃ vissajjenti. Evaṃ te mokkhaṃ pariyesantā katikaṃ akaṃsu – ‘‘amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū’’ti.

有一天，他们在王舍城(Rājagaha)看见山顶节，见到大众聚集，因智慧成熟而如理作意，生起悚惧感：“所有这些人都会在百年之内进入死亡之口。”于是他们决定：“我们必须寻求解脱法，而寻求此法者应当出家。”便与五百位青年一同在散惹耶(Sañcaya)游行者处出家。自从他们出家之后，散惹耶获得了极大的利养与名声。没过几天，他们就彻底通达了散惹耶的全部教义，发现其中并无核心要义，于是心生厌离，转而到处向那些被公认为智者的沙门、婆罗门提问，那些被问者都不能解答，反而是他们解答了那些人的问题。就这样，他们在寻求解脱的过程中彼此约定：“我们之中谁先证得不死，就要告知另一人。”

Tena ca samayena amhākaṃ satthari paṭhamābhisambodhiṃ patvā pavattitavaradhammacakke anupubbena uruvelakassapādike sahassajaṭile dametvā rājagahe viharante ekadivasaṃ upatisso paribbājako paribbājakārāmaṃ gacchanto āyasmantaṃ assajittheraṃ rājagahe piṇḍāya carantaṃ disvā ‘‘na mayā evarūpo ākappasampanno pabbajito diṭṭhapubbo, santadhammena nāma ettha bhavitabba’’nti sañjātapasādo pañhaṃ pucchituṃ āyasmantaṃ udikkhanto piṭṭhito piṭṭhito anubandhi. Theropi laddhapiṇḍapāto paribhuñjituṃ patirūpaṃ okāsaṃ gato. Paribbājako attano paribbājakapīṭhaṃ paññāpetvā adāsi. Bhattakiccapariyosāne cassa attano kuṇḍikāya udakaṃ adāsi. Evaṃ so ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ paṭisanthāraṃ katvā – ‘‘ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti pucchi. Thero sammāsambuddhaṃ apadisi. Puna tena ‘‘kiṃ vādī panāyasmato satthā’’ti puṭṭho ‘‘imassa sāsanassa gambhīrataṃ dassessāmī’’ti attano navakabhāvaṃ pavedetvā saṅkhepavasena cassa sāsanadhammaṃ kathento ‘‘ye dhammā hetuppabhavā’’ti (mahāva. 60; apa. thera 1.1.286) gāthamāha. Paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattimaggaphale patiṭṭhahi. Itaraṃ padadvayaṃ sotāpannakāle niṭṭhāsi. Gāthāpariyosāne pana sotāpanno hutvā uparivisese apavattante ‘‘bhavissati ettha kāraṇa’’nti sallakkhetvā [Pg.234] theraṃ āha – ‘‘mā, bhante, upari dhammadesanaṃ vaḍḍhayittha, ettakameva alaṃ, kahaṃ amhākaṃ satthā vasatī’’ti? ‘‘Veḷuvane’’ti. ‘‘Bhante, tumhe purato gacchatha, ahaṃ mayhaṃ sahāyassa katapaṭiññaṃ mocetvā taṃ gahetvā āgamissāmī’’ti pañcapatiṭṭhitena vanditvā padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmaṃ agamāsi.

其时，我等之师初成无上正等觉，转无上法轮，次第调伏优楼频螺迦叶(Uruvelakassapa)等一千名结发外道后，住于王舍城。一日，外游者伍巴谛萨前往外游者园林，见具寿阿说示长老于王舍城行乞，心想：“我从未见过威仪如此具足的出家人，此人身上必有寂静之法。”于是生起净信，为请教故，他观察着具寿，于其身后紧随不舍。长老乞得食物后，去往一适宜之处用餐。外游者便铺设自己的坐具奉上。长老食毕，他又以自己的水瓶奉上净水。如此行弟子之礼后，他与用完餐的长老相互问候，问道：“您的导师是谁？您信乐谁的教法？”长老答其师为正等觉者。他又问：“具寿，您的导师宣说何法？”长老心想：“我当向他开示此教法之甚深。”便说明自己出家未久，为他简要地宣说教法，诵出此偈：“诸法从因生，如来说其因；诸法因缘灭，大沙门如是说。”外游者仅听闻前两句，便安住于具足千种理趣的须陀洹道果。其余两句，则于证得须陀洹时究竟通达。偈颂诵毕，他已成须陀洹，然更高的殊胜法并未现前，他思惟：“此处必有因缘。”便对长老说：“尊者，请勿再多说法，这些已足够了。我等之师住于何处？”答曰：“竹林。”“尊者，您请先行，我需先解除与友人之约，再带他前来。”说罢，便以五体投地礼拜，右绕三匝，辞送长老后，返回外游者园林。

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

拘利多（Kolita）游行者远远看见他走来，仅从其面色便推知他已获殊胜证悟，于是询问其是否证得不死。他答道：“贤友，已证得不死。”并为他诵出那首偈颂。偈颂结束时，拘利多安住于须陀洹果，问道：“我们的导师在何处？”“在竹林。”“那么，贤友，我们走吧，去拜见导师。”伍巴谛萨（Upatissa）一向恭敬师长，因此想先去其旧师散惹耶（Sañcaya）处，向他宣说佛陀的功德，也想带他去见佛陀。但散惹耶因贪着利养，不愿再为人之弟子，推辞说：“我已为大瓮，不能再为小瓶。”他们用种种理由劝说，仍无法令其信服，便与听从他们教导的二百五十名弟子一同前往竹林。世尊远远看见他们走来，说道：“这将是我的声闻弟子双，是贤善的上首双。”然后依其会众的根器为他们说法，使他们安住于阿罗汉果，并以“来，比丘”的方式授予他们具足戒。这两位上首弟子也同样获得了神通所成的衣钵。然而，上三道果之事尚未完成。是何缘故？因其声闻波罗蜜智之广大。

Tesu āyasmā mahāmoggallāno pabbajitato sattame divase magadharaṭṭhe kallavālagāme samaṇadhammaṃ karonto thinamiddhe okkamante satthārā saṃvejito thinamiddhaṃ vinodetvā dhātukammaṭṭhānaṃ suṇanto eva uparimaggattayaṃ adhigantvā sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Āyasmā sāriputto pabbajjāya addhamāsaṃ atikkamitvā satthārā saddhiṃ rājagahe sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa [Pg.235] vedanāpariggahasuttante (ma. ni. 2.201 ādayo) desiyamāne desanānusārena ñāṇaṃ pesetvā parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Iti dvinnaṃ aggasāvakānaṃ satthu samīpe eva sāvakapāramīñāṇaṃ matthakaṃ pattaṃ.

他们之中，具寿大目犍连(Mahāmoggallāna)出家后第七天，在摩揭陀国(Magadharaṭṭha)的迦罗瓦罗村(Kallavālagāma)修行沙门法时，因昏沉睡眠来袭而为导师所警策。他驱除昏沉睡眠后，听闻界业处，随即证得上三道，达到声闻究竟智的顶峰。具寿舍利弗出家半个月后，与导师一同住在王舍城(Rājagaha)的猪掘窟(Sūkarakhataleṇa)时，在导师为他的外甥长爪(Dīghanakha)游行者讲说《受遍取经》(Vedanāpariggaha Sutta)之际，他随顺教说而运展智慧，犹如享用他人端上的饭食一般，达到了声闻究竟智的顶峰。就这样，两位上首弟子都在导师身边达到了声闻究竟智的顶峰。

Evaṃ pattasāvakapāramīñāṇo āyasmā sāriputto ‘‘kena kammena ayaṃ sampatti laddhā’’ti āvajjento taṃ ñatvā pītisomanassavasena udānaṃ udānento ‘‘himavantassa avidūre’’tiādimāha. Tena vuttaṃ –

如是证得声闻究竟智的具寿舍利弗，在思惟“此成就是由何业而得？”并了知之后，满怀喜悦，发出自说语：“雪山不远处……”等。是故说——

141.

141.

‘‘Himavantassa avidūre, lambako nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā’’ti.

雪山之不远，山名蓝帕迦(Lambaka)；我善建精舍，亦善造茅屋。

Tattha himavantassāti himo assa atthīti himavā, tassa himavantassa avidūre samīpe, himālayapaṭibaddhavanehi attho. Lambako nāma pabbatoti evaṃnāmako paṃsumissakapabbato. Assamo sukato mayhanti tasmiṃ lambake pabbate mayhaṃ mamatthāya kato assamo araññavāso āsamantato samoti assamo. Natthi paviṭṭhānaṃ samo parissamo etthāti vā assamo, so itthambhūto araññavāso suṭṭhu kato, rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādivasena sundarenākārena katoti attho. Paṇṇasālāti usīrapabbajādīhi paṇṇehi chāditā nivasanapaṇṇasālāti attho.

于此，“雪山(himavanta)”者：谓此山有雪(hima)，故名“雪山(himavā)”。“雪山之不远”，即其附近，义为与喜马拉雅山脉相连的森林。“山名蓝帕迦(Lambako nāma pabbato)”者：即此山名为蓝帕迦，是一座土石混合之山。“我已善建修行处(Assamo sukato mayhaṃ)”者：是说在那蓝帕迦山上，我为自己建造了修行处，即林中住处。“修行处(assamo)”，或因其“周遭平整(āsamantato samo)”而得名；或因“进入此处者，无有与之相比的疲劳(natthi paviṭṭhānaṃ samo parissamo ettha)”而得名。如是林中住处“善建”，是说以优美的方式建造，具备夜住处、日住处、孤邸(kuṭi)、棚屋等。‘茅屋(paṇṇasālā)’者，义为以香根草等树叶覆盖的住处。

142.

142.

‘‘Uttānakūlā nadikā, supatitthā manoramā;

Susuddhapulinākiṇṇā, avidūre mamassamaṃ’’.

“小河岸浅，渡口良好，令人心悦；遍布洁净细沙，离我茅舍不远。”

Tattha uttānakūlāti agambhīrā nadī. Supatitthāti sundarapatitthā. Manoramā manallīnā manāpā. Susuddhapulinākiṇṇāti suṭṭhu dhavalamuttādalasadisavālukākiṇṇā gahanībhūtāti attho. Sā itthambhūtā nadikā kunnadī mamassamaṃ mayhaṃ assamassa avidūre samīpe ahosīti attho. ‘‘Assama’’nti ca sattamyatthe upayogavacananti veditabbaṃ.

此处“浅岸”（uttānakūlā）指不深的河。“善渡口”（supatitthā）指美好的渡口。“令人心悦”（manoramā）指愉悦心意。“遍布洁净细沙”（susuddhapulinākiṇṇā）意指遍布着极其洁白、犹如珍珠般的细沙，厚厚地铺成一片。那样的溪流，即小河，在我的茅舍不远处、附近。又，应知“茅舍”（assamaṃ）一词，虽为业格，但作处所格之义。

143.

143.

‘‘Asakkharā apabbhārā, sādu appaṭigandhikā;

Sandatī nadikā tattha, sobhayantā mamassamaṃ’’.

“无卵石，无陡岸，水甜无异味；溪流彼处流淌，庄严我茅舍。”

Tattha [Pg.236] asakkharāti ‘‘pulinākiṇṇā’’ti vuttattā asakkharā sakkharavirahitā. Apabbhārāti pabbhāravirahitā, agambhīrakūlāti attho. Sādu appaṭigandhikāti sādurasodakā duggandharahitā mayhaṃ assamapadaṃ sobhayantī nadikā khuddakanadī sandati pavattatīti attho.

此处“无卵石”（asakkharā），因前文已说“遍布细沙”，故为无卵石、离于卵石。“无陡岸”（apabbhārā）指离于陡岸，意即河岸不深。“水甜无异味”（sādu appaṭigandhikā）指水味甘美、无有臭气。其义为：小河（nadikā, khuddakanadī）流淌着，庄严着我的茅舍。

144.

144.

‘‘Kumbhīlā makarā cettha, susumārā ca kacchapā;

Sandati nadikā tattha, sobhayantā mamassamaṃ’’.

“此处有鳄鱼、摩伽罗，亦有江豚与龟；溪流彼处流淌，庄严我茅舍。”

Tattha kumbhīlamacchā makaramacchā ca susumārā caṇḍamacchā ca kacchapamacchā ca ettha etissaṃ nadiyaṃ kīḷantā ahesunti sambandho. Mamassamaṃ sobhayantā nadikā khuddakanadī sandati pavattatīti sambandho.

此处，鳄鱼、摩伽罗鱼、江豚、恶鱼及龟，于此河中嬉戏——这是（与前颂的）关联。小河（nadikā, khuddakanadī）流淌着，庄严着我的茅舍——这是（与后半颂的）关联。

145.

145.

‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;

Vaggaḷā papatāyantā, sobhayanti mamassamaṃ’’.

“鲥鱼（pāṭhīna）、pāvusa鱼、balaja鱼、muñja鱼、rohita鱼，以及vaggaḷa鱼，跳跃着，庄严我茅舍。”

Pāṭhīnamacchā ca pāvusā macchā ca balajamacchā ca muñjamacchā rohitamacchā ca vaggaḷamacchā ca ete sabbe macchajātikā ito cito ca papatāyantā nadiyā saddhiṃ pavattantā mama assamapadaṃ sobhayantīti attho.

其义为：鲥鱼（pāṭhīna）、pāvusa鱼、balaja鱼、muñja鱼、rohita鱼及vaggaḷa鱼，所有这些种类的鱼，在此处彼处跳跃，随河而行，庄严着我的茅舍。

146.

146.

‘‘Ubho kūlesu nadiyā, pupphino phalino dumā;

Ubhato abhilambantā, sobhayanti mamassamaṃ’’.

“河流两岸，树木开花结果；枝条垂悬两边，庄严我茅舍。”

Tattha ubho kūlesūti tassā nadiyā ubhosu passesu dhuvapupphino dhuvaphalino rukkhā ubhato abhilambantā nadiyā ubho tīre heṭṭhā onamantā mama assamaṃ sobhayantīti attho.

此中，“于两岸”者，意谓：于彼河之两岸，有常花常果之树，从两边垂下，于河之两岸低垂，庄严我之精舍。此是其义。

147.

147.

‘‘Ambā sālā ca tilakā, pāṭalī sinduvārakā;

Dibbagandhā sampavanti, pupphitā mama assame’’.

“芒果(amba)、娑罗(sāla)、帝罗迦(tilaka)、波吒梨(pāṭalī)与辛度婆罗(sinduvāraka)；于我精舍中盛开，散发天香。”

Tattha ambāti madhupiṇḍiambā ca sālarukkhā ca tilakarukkhā ca pāṭalirukkhā ca sinduvārakarukkhā ca ete rukkhā niccakālaṃ pupphitā pupphantā. Dibbā gandhā iva mama assame sugandhā sampavanti samantato pavāyantīti attho.

此中，“芒果”者，谓蜜团芒果(madhupiṇḍi-amba)、娑罗树、帝罗迦树、波吒梨树与辛度婆罗树。此等树木恒时开花、绽放。如天界之香，妙香于我精舍中四溢，周遍飘散。此是其义。

148.

148.

‘‘Campakā [Pg.237] saḷalā nīpā, nāgapunnāgaketakā;

Dibbagandhā sampavanti, pupphitā mama assame’’.

“瞻波(campaka)、娑罗罗(saḷala)、尼波(nīpa)、龙花(nāga)、胡桐(punnāga)与计答迦(ketaka)；于我精舍中盛开，散发天香。”

Tattha campakarukkhā ca saḷalarukkhā ca suvaṇṇavaṭṭalasadisapupphā nīparukkhā ca nāgarukkhā ca punnāgarukkhā ca sugandhayantā ketakarukkhā ca ete sabbe rukkhā dibbā gandhāriva mama assame pupphitā phullitā sampavanti sugandhaṃ suṭṭhu pavāyantīti attho.

此中，有瞻波树、娑罗罗树、花如金球之尼波树、龙花树、胡桐树与散发芳香之计答迦树。此等一切树木，于我精舍中开花绽放，如天界之香，妙香四溢，善妙飘散。此是其义。

149.

149.

Asokā ca‘‘adhimuttā asokā ca, bhaginīmālā ca pupphitā;

Aṅkolā bimbijālā ca, pupphitā mama assame’’.

“阿地目多(adhimutta)、无忧树(asoka)与婆耆尼摩罗(bhaginīmālā)已开花；鸯拘罗(aṅkola)与频毗阇罗(bimbijāla)亦于我精舍中盛开。”

Tattha pupphitā adhimuttakarukkhā ca pupphitā asokarukkhā ca pupphitā bhaginīmālā ca pupphitā aṅkolā ca pupphitā bimbijālā ca ete rukkhā mama assame phullitā sobhayantīti sambandho.

此中，已开花之阿地目多树、已开花之无忧树、已开花之婆耆尼摩罗、已开花之鸯拘罗、已开花之频毗阇罗，此等树木于我精舍中绽放，使其庄严。句义应如是连结。

150.

150.

‘‘Ketakā kandali ceva, godhukā tiṇasūlikā;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.

“计答迦(ketaka)、建陀利(kandali)、瞿昙迦(godhukā)与底那须利迦(tiṇasūlikā)；散发天香，庄严我精舍。”

Tattha ketakāti sugandhaketakagacchā ca. Kandalirukkhā ca godhukarukkhā ca tiṇasūlikagacchā ca ete sabbe rukkhajātikā dibbagandhaṃ pavāyamānā mama assamaṃ sakalaṃ sobhayantīti attho.

此中，“计答迦”者，谓芳香之计答迦丛、建陀利树、瞿昙迦树与底那须利迦丛。此等一切种类的树木，散发天香，庄严我之整个精舍。此是其义。

151.

151.

‘‘Kaṇikārā kaṇṇikā ca, asanā ajjunā bahū;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.

“迦尼迦罗(kaṇikāra)、迦尼迦(kaṇṇikā)、阿萨那(asana)与阿周那(ajjuna)甚多；彼等散发天香，庄严我之精舍。”

Ete kaṇikārādayo rukkhā mama assamaṃ sakalaṃ sobhayantā dibbagandhaṃ sampavāyantīti sambandho.

这些迦尼迦罗(kaṇikāra)等树木，庄严我整个净修处，并散发天香，（句义）应如是关联。

152.

152.

‘‘Punnāgā giripunnāgā, koviḷārā ca pupphitā;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.

“龙华树(punnāga)、山龙华树(giripunnāga)，以及红花楹(koviḷāra)盛开；散发天香，庄严我净修处。”

Punnāgādayo rukkhā dibbagandhaṃ pavāyamānā mama assamaṃ sobhayantīti attho.

龙华树(punnāga)等树木，散发天香，庄严我净修处，此其义。

153.

153.

‘‘Uddālakā ca kuṭajā, kadambā vakulā bahū;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.

“众多乌达拉咖(uddālaka)、矩吒(kuṭaja)、咖丹巴(kadamba)与婆拘罗(vakula)；散发天香，庄严我净修处。”

Uddālakādayo [Pg.238] rukkhā dibbagandhaṃ vāyamānā mama assamaṃ sobhayantīti sambandho.

乌达拉咖(uddālaka)等树木，散发天香，庄严我净修处，（句义）应如是关联。

154.

154.

‘‘Āḷakā isimuggā ca, kadalimātuluṅgiyo;

Gandhodakena saṃvaḍḍhā, phalāni dhārayanti te’’.

“阿罗迦(āḷaka)与仙人豆(isimugga)，芭蕉(kadali)及香橼(mātuluṅga)；彼等以香水滋养，结出累累果实。”

Tattha ete āḷakādayo gacchā candanādisugandhagandhodakena vaḍḍhitvā suvaṇṇaphalāni dhārentā mama assamaṃ sobhayantīti attho.

于此，此等阿罗迦(āḷaka)等树木，以旃檀(candana)等芳香之水灌溉而生长，结出金色之果，庄严我净修处，此其义。

155.

155.

‘‘Aññe pupphanti padumā, aññe jāyanti kesarī;

Aññe opupphā padumā, pupphitā taḷāke tadā’’.

“彼时于池塘，莲花(paduma)正盛开：其一些绽放，其一些现蕊，其一些花落。”

Tattha aññe pupphanti padumāti mama assamassa avidūre taḷāke aññe ekacce padumā pupphanti, ekacce kesarī padumā jāyanti nibbattanti, ekacce padumā opupphā vigalitapattakesarāti attho.

于此，“一些莲花绽放”者，其义为：于我净修处不远之池塘，一些莲花(paduma)正在绽放，一些莲花现出花蕊而生，一些莲花则花瓣、花蕊已凋落。

156.

156.

‘‘Gabbhaṃ gaṇhanti padumā, niddhāvanti muḷāliyo;

Siṅghāṭipattamākiṇṇā, sobhanti taḷāke tadā’’.

“莲花(paduma)结成莲蓬，莲藕(muḷāli)蔓延而出；彼时莲丛叶密，庄严于池塘。”

Tattha gabbhaṃ gaṇhanti padumāti tadā tāpasena hutvā mama vasanasamaye ekacce padumā taḷākabbhantare makuḷapupphādayo gaṇhanti. Muḷāliyo padumamūlā niddhāvanti ito kaddamabbhantarato hatthidāṭhā viya gacchantīti attho. Pattapupphamākiṇṇā gahanībhūtā siṅghāṭiyo sobhayantīti attho.

于此，“莲花结蓬”者，其义为：彼时我为苦行者，于居住之时，一些莲花(paduma)在池塘中结成花蕾、花朵等。“莲藕蔓延而出”者，其义为：莲藕(muḷāli)即莲之根，从淤泥中伸出，犹如象牙。“莲丛叶密，庄严”者，其义为：莲丛因花叶繁茂而成簇，庄严池塘。

157.

157.

‘‘Nayitā ambagandhī ca, uttalī bandhujīvakā;

Dibbagandhā sampavanti, pupphitā taḷāke tadā’’.

“那伊陀(nayitā)、芒果香(ambagandhī)，优多罗(uttalī)与槃陀耆婆(bandhujīvaka)；彼时于池塘盛开，散发天界妙香。”

Tadā mama vasanasamaye taḷākassa samīpe nayitā ca gacchā ambagandhī ca gacchā uttalī nāma gacchā ca bandhujīvakā ca ete sabbe gacchā pupphitā pupphadhāritā sugandhavāhakā taḷākaṃ sobhayantīti attho.

那时，在我居住期间，池塘附近的那伊伽(nayitā)丛、芒果香(ambagandhī)丛、名为乌达利(uttalī)的丛林，以及红萼花(bandhujīvaka)丛，所有这些丛林都已开花，花朵盛开，香气四溢，庄严着池塘。此为义。

158.

158.

‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;

Saṃgulā maggurā ceva, vasanti taḷāke tadā’’.

“帕提那鱼(Pāṭhīnā)与帕乌萨鱼(pāvusā)，强壮的门伽罗希陀鱼(muñjarohitā)；桑古拉鱼(Saṃgulā)与马古拉鱼(maggurā)，那时皆栖息于池塘中。”

Tadā [Pg.239] mama vasanasamaye nibbhītā pāṭhīnādayo macchā taḷāke vasantīti sambandho.

那时，在我居住期间，帕提那(Pāṭhīna)等鱼类无畏地栖息在池塘中。此为关联。

159.

159.

‘‘Kumbhīlā susumārā ca, tantigāhā ca rakkhasā;

Oguhā ajagarā ca, vasanti taḷāke tadā’’.

“鳄鱼(Kumbhīla)与蛟龙(susumāra)，以及坦提伽哈鱼(tantigāhā)与罗刹鱼(rakkhasā)；水蛇(oguhā)与巨蟒(ajagarā)，那时皆栖息于池塘中。”

Tadā mama vasanasamaye mama assamasamīpe taḷāke ete kumbhīlādayo macchā nibbhītā nirūpaddavā vasantīti sambandho.

那时，在我居住期间，于我修行处附近的池塘中，鳄鱼(kumbhīla)等这些水族无所畏惧、无有灾患地栖息着。此为关联。

160.

160.

‘‘Pārevatā ravihaṃsā, cakkavākā nadīcarā;

Kokilā sukasāḷikā, upajīvanti taṃ saraṃ’’.

“鸠鸽(Pārevatā)与日鹅(ravihaṃsā)，以及游于河川的赤雁(cakkavāka)；杜鹃(kokilā)、鹦鹉(suka)与八哥(sāḷikā)，皆依此湖维生。”

Tattha mama assamasamīpe saraṃ nissāya pārevatāpakkhī ca ravihaṃsāpakkhī ca nadīcarā cakkavākapakkhī ca kokilāpakkhī ca sukapakkhī ca sāḷikāpakkhī ca taṃ saraṃ upanissāya jīvantīti sambandho.

于彼处，在我修行处附近，鸠鸽鸟(pārevatāpakkhī)、日鹅鸟(ravihaṃsāpakkhī)、游于河川的赤雁鸟(nadīcarā cakkavākapakkhī)、杜鹃鸟(kokilāpakkhī)、鹦鹉鸟(sukapakkhī)与八哥鸟(sāḷikāpakkhī)，皆依止该湖而生活。此为关联。

161.

161.

‘‘Kukutthakā kuḷīrakā, vane pokkharasātakā;

Dindibhā suvapotā ca, upajīvanti taṃ saraṃ’’.

“野鸡(kukutthaka)与水鸟(kuḷīraka)，林中的白鹭(pokkharasātaka)；鹡鸰(diṇḍibha)与鹦鹉雏(suvapota)，皆依此湖维生。”

Tattha kukutthakāti evaṃnāmikā pakkhī ca. Kuḷīrakāti evaṃnāmikā pakkhī ca. Vane pokkharasātakā pakkhī ca dindibhā pakkhī ca suvapotā pakkhī ca ete sabbe pakkhino taṃ mama assamasamīpe saraṃ nissāya jīvantīti sambandho.

于彼颂中，所谓“野鸡(kukutthaka)”者，是此类鸟；所谓“水鸟(kuḷīraka)”者，亦是此类鸟。林中的白鹭鸟(pokkharasātaka)、鹡鸰鸟(diṇḍibha)与鹦鹉雏(suvapota)，所有这些禽鸟，皆依止我修行处附近的湖泊而生存。此为关联。

162.

162.

‘‘Haṃsā koñcā mayūrā ca, kokilā tambacūḷakā;

Pammakā jīvaṃjīvā ca, upajīvanti taṃ saraṃ’’.

“天鹅(haṃsa)与白鹤(koñca)，孔雀(mayūra)与杜鹃(kokilā)，红冠鸡(tambacūḷaka)、帕玛卡鸟(pammaka)与命命鸟(jīvaṃjīva)，皆依此湖维生。”

Sabbe ete haṃsādayo pakkhino taṃ saraṃ upanissāya jīvanti jīvikaṃ pālentīti attho.

所有这些天鹅(haṃsa)等禽鸟，皆依止此湖而生活，维持生计。此为义。

163.

163.

‘‘Kosikā poṭṭhasīsā ca, kurarā senakā bahū;

Mahākāḷā ca sakuṇā, upajīvanti taṃ saraṃ’’.

“猫头鹰(kosika)与波塔西萨鸟(poṭṭhasīsa)，以及众多鱼鹰(kurara)与猎鹰(senakā)；大黑鸟(mahākāḷa)等禽鸟，皆依此湖维生。”

Tattha kosikā ca pakkhī poṭṭhasīsā ca pakkhī kurarā ca pakkhī senakā ca pakkhī mahākāḷā ca pakkhī thale bahū pakkhino taṃ saraṃ tassa sarassa samīpe jīvanti jīvikaṃ kappentīti attho.

其义为：于彼处，有鸱鸮、冠鸟、鱼鹰、隼、大黑鸟等鸟，以及陆地上的众多禽鸟，皆于彼湖及其附近生存，维持生计。

164.

164.

‘‘Pasadā [Pg.240] ca varāhā ca, camarā gaṇḍakā bahū;

Rohiccā sukapotā ca, upajīvanti taṃ saraṃ’’.

斑鹿(pasada)与野猪(varāha)，众多牦牛(camara)与犀牛(gaṇḍaka)，赤鹿(rohicca)与野牛(sukapota)，皆依此湖而生。

Tattha pasadādayo ete migā taṃ saraṃ tasmiṃ sarasamīpe, bhummatthe upayogavacanaṃ, jīvitaṃ paripālentā viharantīti attho.

其义为：彼处，此等斑鹿等走兽，为保护生命而居住于彼湖附近。此处（颂中）宾格“taṃ saraṃ”应理解为处格之意。

165.

165.

‘‘Sīhabyagghā ca dīpī ca, acchakokataracchakā;

Tidhā pabhinnamātaṅgā, upajīvanti taṃ saraṃ’’.

狮(sīha)、虎(byaggha)与豹(dīpī)，熊(accha)、狼(koka)与鬣狗(taracchaka)；三处流液之发情象(mātaṅga)，皆依此湖而生。

Ete sīhādayo catuppadā sarasamīpe upaddavarahitā jīvantīti sambandho.

此乃关联：此等狮子等四足兽，于湖边无灾无患而活。

166.

166.

‘‘Kinnarā vānarā ceva, athopi vanakammikā;

Cetā ca luddakā ceva, upajīvanti taṃ saraṃ’’.

紧那罗(kinnara)与猿猴(vānara)，以及林中作业者(vanakammika)；猎人(ceta)与猎户(luddaka)，皆依此湖而生。

Ettha ete evaṃnāmikā kinnarādayo sattā tasmiṃ sarasamīpe vasantīti attho.

其义为：于此，此等名为紧那罗等之有情，皆居住于彼湖附近。

167.

167.

‘‘Tindukāni piyālāni, madhukekā sumāriyo;

Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ’’.

丁度迦树(tinduka)、皮亚拉树(piyāla)、摩度迦树(madhuka)与苏摩梨树(sumāriya)，于我净修处不远处，恒常结出果实。

Tattha ete tindukādayo rukkhā dhuvaṃ hemantagimhavassānasaṅkhāte kālattaye mama assamato avidūre ṭhāne madhuraphalāni dhārentīti sambandho.

此乃关联：彼处，此等丁度迦树等树木，于名为冬、夏、雨的三时中，在我净修处不远处，恒常结出甜美果实。

168.

168.

‘‘Kosambā saḷalā nimbā, sāduphalasamāyutā;

Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ’’.

憍赏弥树(kosamba)、松树(saḷala)与印楝树(nimba)，皆具甜美果实；于我净修处不远处，恒常结出果实。

Tattha ete kosambādayo rukkhā sāraphalā madhuraphalā uttamaphalā samāyutā saṃ suṭṭhu āyutā samaṅgībhūtā niccaṃ phaladhārino mama assamasamīpe sobhantīti attho.

其义为：彼处，此等憍赏弥树等树木，具足精华之果、甜美之果、无上之果，且“samāyutā”（圆满具备）是“saṃ”（善）与“āyutā”（具备）的结合；它们恒常结果，令我净修处附近增添光彩。

169.

169.

‘‘Harītakā āmalakā, ambajambuvibhītakā;

Kolā bhallātakā billā, phalāni dhārayanti te’’.

诃梨勒(harītaka)与庵摩罗(āmalaka)，芒果(amba)、阎浮(jambu)与毗醯勒(vibhītaka)；枣(kola)、跋罗多迦(bhallātaka)与毗罗(billa)，此等树木皆结果实。

Te harītakādayo rukkhā mama assamasamīpe jātā niccaṃ phalāni dhārayantīti sambandho.

此乃关联：彼等诃梨勒等树木，生于我净修处附近，恒常结出果实。

170.

170.

‘‘Āluvā [Pg.241] ca kaḷambā ca, biḷālītakkaḷāni ca;

Jīvakā sutakā ceva, bahūkā mama assame’’.

薯蓣(āluva)与空心菜(kaḷamba)，比拉利(biḷālī)与塔卡拉(takkaḷa)；耆婆(jīvaka)与苏塔迦(sutaka)，在我净修处中为数众多。

Ete āluvādayo mūlaphalā khuddā madhurasā mama assamasamīpe bahū santīti sambandho.

这些薯蓣(āluva)等根果，小而味甜，在我的精舍(assama)附近有很多，此为文句的关联。

171.

171.

‘‘Assamassāvidūramhi, taḷākāsuṃ sunimmitā;

Acchodakā sītajalā, supatitthā manoramā’’.

在我的精舍(assama)不远处，有善造的池塘；水清澈、水清凉，有良好的渡口(supatittha)，令人心旷神怡。

Tattha assamassāvidūramhi assamassa samīpe sunimmitā suṭṭhu ārohanaorohanakkhamaṃ katvā nimmitā acchodakā vippasannodakā sītajalā sītodakā supatitthā sundaratitthā manoramā somanassakarā taḷākā āsuṃ ahesunti attho.

在此，“精舍(assama)不远处”即精舍附近。“善造”即建造得便于上下。“水清澈”(acchodaka)即水质澄净。“水清凉”(sītajala)即凉水。“有善渡口”(supatittha)即有美好的渡口。“令人愉悦”(manorama)即令人喜悦。当时有这样的池塘，此为义。

172.

172.

‘‘Padumuppalasañchannā, puṇḍarīkasamāyutā;

Mandālakehi sañchannā, dibbagandhopavāyati’’.

遍布红莲(paduma)与青莲(uppala)，白莲(puṇḍarīka)点缀其间；曼陀罗花(mandālaka)亦遍布，天界妙香四处飘散。

Tattha padumehi ca uppalehi ca sañchannā paripuṇṇā puṇḍarīkehi samāyutā samaṅgībhūtā mandālakehi ca sañchannā gahanībhūtā taḷākā dibbagandhāni upavāyanti samantato vāyantīti attho.

在此，池塘被红莲(paduma)和青莲(uppala)所覆盖，即充满；与白莲(puṇḍarīka)具足，即具备；被曼陀罗花(mandālaka)覆盖，即变得茂密；“散发天界妙香”，即香气向四方飘散，此为义。

173.

173.

‘‘Evaṃ sabbaṅgasampanne, pupphite phalite vane;

Sukate assame ramme, viharāmi ahaṃ tadā’’.

如此，于万象具足、花果繁盛之林中，于善造怡人之精舍(assama)，我于当时安住。

Tattha evaṃ sabbaṅgasampanneti abbehi nadikādiavayavehi sampanne paripuṇṇe pupphaphalarukkhehi gahanībhūte vane sukate ramaṇīye assame araññāvāse tadā tāpasabhūtakāle ahaṃ viharāmīti attho.

在此，所谓“如此样样具足”，是指在具备河流等其他部分、圆满具足、花果树木丛生的林中，在善造、怡人的精舍(assama)——即森林住处里，我于当时作为苦行者而居住，此为义。

Ettāvatā assamasampattiṃ dassetvā idāni attano sīlādiguṇasampattiṃ dassento –

至此，展示了精舍(assama)的圆满，如今为展示自身戒(sīla)等功德的圆满，便说——

174.

174.

‘‘Sīlavā vatasampanno, jhāyī jhānarato sadā;

Pañcābhiññābalappatto, suruci nāma tāpaso’’ti. – āha;

“具足戒行(sīla)与誓愿(vata)，常为禅修者(jhāyī)、乐于禅定(jhāna)；已达五神通(pañcābhiññā)之力，名为苏卢智(Suruci)之苦行者。”——他如是说。

Tattha [Pg.242] sīlavāti jhānasampayuttacatupārisuddhisīlasadisehi pañcahi sīlehi sampuṇṇoti attho. Vatasampannoti ‘‘ito paṭṭhāya gharāvāsaṃ pañca kāmaguṇe vā na sevissāmī’’ti vatasamādānena sampanno. Jhāyīti lakkhaṇūpanijjhānaārammaṇūpanijjhānehi jhāyī jhāyanasīlo. Jhānaratoti etesu jhānesu rato allīno sadā sampuṇṇo. Pañcābhiññābalappattoti iddhividhadibbasotaparacittavijānanapubbenivāsānussatidibbacakkhusaṅkhātāhi pañcahi abhiññāhi visesapaññāhi balasampanno, paripuṇṇoti attho. Nāmena suruci nāma tāpaso hutvā viharāmīti sambandho.

于此，“具戒者”(sīlavā)之义为：具足与禅那相应的、等同四遍净戒的五戒而圆满。“具行者”(vatasampanno)是：通过“从今以后，我将不享受在家生活或五种欲乐”这般受持行愿而具足。“禅修者”(jhāyī)是：通过相遍察智(lakkhaṇūpanijjhāna)与所缘遍察智(ārammaṇūpanijjhāna)而禅修，有禅修的习性。“乐于禅定者”(jhānarato)是：于此等禅那中喜乐、沉浸，恒时具足。“已达五神通力者”(pañcābhiññābalappatto)之义为：具足神变通(iddhividha)、天耳通(dibbasota)、他心通(paracittavijānana)、宿住随念通(pubbenivāsānussati)与天眼通(dibbacakkhu)这五种神通，即五种殊胜智慧之力而圆满。其关联为：“我作为名为苏卢支(Suruci)的苦行者而住”。

Ettakena attano guṇasampattiṃ dassetvā parisasampattiṃ dassento –

以此开示了自身的功德具足后，为开示其会众之具足——

175.

175.

‘‘Catuvīsasahassāni, sissā mayhaṃ upaṭṭhahuṃ;

Sabbe maṃ brāhmaṇā ete, jātimanto yasassino’’ti. – ādimāha;

“二万四千弟子，前来侍奉于我；彼等皆为婆罗门，出身高贵，声名显赫。”——他如是说。

Tattha ete sabbe catuvīsatisahassabrāhmaṇā mayhaṃ sissā jātimanto jātisampannā yasassino parivārasampannā maṃ upaṭṭhahunti sambandho.

于此偈中，其关联为：所有此等二万四千婆罗门，皆为我弟子；“出身高贵”(jātimanto)即种姓具足；“声名显赫”(yasassino)即眷属具足；他们侍奉我。

176.

176.

‘‘Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe;

Padakā veyyākaraṇā, sadhamme pāramiṃ gatā’’.

于相术(lakkhaṇa)与古史(itihāsa)，及词汇学(nighaṇḍu)与释义学(keṭubha)；精通词法(padaka)与文法(veyyākaraṇa)，于其自法(sadhamma)已达究竟。

Tattha lakkhaṇeti lakkhaṇasatthe. Sabbalokiyānaṃ itthipurisānaṃ ‘‘imehi lakkhaṇehi samannāgatā dukkhitā bhavanti, imehi sukhitā bhavantī’’ti lakkhaṇaṃ jānāti. Tappakāsako gantho lakkhaṇaṃ, tasmiṃ lakkhaṇe ca. Itihāseti ‘‘itiha āsa itiha āsā’’ti vuttavacanapaṭidīpake ganthe. Lakkhaṇe ca itihāse ca pāramiṃ pariyosānaṃ gatāti sambandho. Rukkhapabbatādīnaṃ nāmappakāsakaganthaṃ ‘‘nighaṇḍū’’ti vuccati. Keṭūbheti kiriyākappavikappānaṃ kavīnaṃ upakārako gantho. Nighaṇḍuyā saha vattatīti sanighaṇḍu, keṭubhena saha vattatīti sakeṭubhaṃ, tasmiṃ sanighaṇḍusakeṭubhe vedattaye pāramiṃ gatāti sambandho. Padakāti nāmapadasamāsataddhitākhyātakitakādipadesu chekā[Pg.243]. Veyyākaraṇāni candapāṇinīyakalāpādibyākaraṇe chekā. Sadhamme pāramiṃ gatāti attano dhamme brāhmaṇadhamme vedattaye pāramiṃ pariyosānaṃ gatā pattāti attho.

此处，“相术”（lakkhaṇa）指相术之经典。阐明“世间男女具足此等相者受苦，具足彼等相者享乐”之理的典籍，称为相术，并且于此相术中已达究竟。所谓“历史”（itihāsa），是指阐明“如是曾有”（iti-ha-āsa）之往昔言教的典籍。于相术与历史中已达究竟，此为关联。阐明树木、山岳等名称的典籍，称为“词汇学”（nighaṇḍu）。“仪轨学”（keṭubha）是助益诗人创作、构思与变化的典籍。与词汇学并存，故称“含词汇学”（sanighaṇḍu）；与仪轨学并存，故称“含仪轨学”（sakeṭubha）。于此含词汇学、含仪轨学之三吠陀（vedattaya）中已达究竟，此为关联。“词句学者”（padaka）指精通名词、复合词、派生词、动词、分词等词句者。“语法学者”（veyyākaraṇa）指精通旃陀（Canda）、波你尼（Pāṇini）、迦拉波（Kalāpa）等语法者。“于自法中已达究竟”，意指于自己的法，即婆罗门之法——三吠陀中，已达最终、抵达究竟。

177.

177.

‘‘Uppātesu nimittesu, lakkhaṇesu ca kovidā;

Pathabyā bhūmantalikkhe, mama sissā susikkhitā’’.

我的弟子们善学有素，于异变、征兆及诸相，于地上、空中皆善巧。

Tattha ukkāpātabhūmikampādikesu uppātesu ca subhanimittāsubhanimittesu ca itthilakkhaṇapurisalakkhaṇamahāpurisalakkhaṇesu ca kovidā chekā. Pathaviyā ca bhūmiyā ca sakalaloke ca antalikkhe ākāse cāti sabbattha mama sissā susikkhitā.

此处，于流星坠落、地震等异变，于吉相与凶相，以及于女人相、男人相、大士（mahāpurisa）相，我的弟子们皆为精通、善巧。于大地、地面、一切世间及空中，于一切处，我的弟子们皆善学有素。

178.

178.

‘‘Appicchā nipakā ete, appāhārā alolupā;

Lābhālābhena santuṭṭhā, parivārenti maṃ sadā’’.

彼等少欲而具慧，少食而无贪；于得与失皆知足，恒常围绕于我。

Tattha appicchāti appakenāpi yāpentā. Nipakāti nepakkasaṅkhātāya paññāya samannāgatā. Appāhārāti ekāhārā ekabhattikāti attho. Alolupāti lolupataṇhāya appavattanakā. Lābhālābhenāti lābhena alābhena ca santuṭṭhā somanassā ete mama sissā sadā niccakālaṃ maṃ parivārenti upaṭṭhahantīti attho.

此处，“少欲”（appiccha）是指即使仅以少量（资具）也能维持生活。“具智”（nipaka）是指具足名为“明辨”（nepakka）的智慧。“少食”（appāhāra）是指一天只吃一餐饭。“无贪”（alolupa）是指不生起贪婪之欲。“于利得与非利得”（lābhālābha）是指我的这些弟子无论获得利得或非利得都感到满足与喜悦，他们恒常、一直围绕我、侍奉我。

179.

179.

‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā;

Ākiñcaññaṃ patthayantā, parivārenti maṃ sadā’’.

禅修者、乐于禅定者、贤智者，心寂静、心专注；希求无所有（处），恒常围绕我。

Tattha jhāyīti lakkhaṇūpanijjhānaārammaṇūpanijjhānehi samannāgatā. Jhāyanasīlā vā. Jhānaratāti tesu ca jhānesu ratā allīnā. Dhīrāti dhitisampannā. Santacittāti vūpasantamanā. Samāhitāti ekaggacittā. Ākiñcaññanti nippalibodhabhāvaṃ. Patthayantāti icchantā. Itthambhūtā me sissā sadā maṃ parivārentīti sambandho.

此处，“禅修者”（jhāyī）是指具足观照诸相（lakkhaṇūpanijjhāna）与观照所缘（ārammaṇūpanijjhāna）的人，或有禅修习惯者。“乐于禅定”（jhānaratā）是指喜爱并沉浸于彼等禅定中。“贤智者”（dhīra）是指具足坚毅力者。“心寂静”（santacitta）是指心意止息平静。“心专注”（samāhita）是指心一境性。“无所有”（ākiñcañña）是指无障碍的状态。“希求”（patthayanta）是指意欲。其关联为：“我这些具足如是特质的弟子，恒常围绕于我。”

180.

180.

‘‘Abhiññāpāramippattā, pettike gocare ratā;

Antalikkhacarā dhīrā, parivārenti maṃ sadā’’.

已达神通波罗蜜，乐于如父业行境；虚空行者、贤智者，恒常围绕我。

Tattha abhiññāpāramippattāti pañcasu abhiññāsu pāramiṃ pariyosānaṃ pattā pūritāti attho. Pettike gocare ratāti buddhānuññātāya aviññattiyā [Pg.244] laddhe āhāre ratāti attho. Antalikkhacarāti antalikkhena ākāsena gacchantā āgacchantā cāti attho. Dhīrāti thirabhūtā sīhabyagghādiparissaye acchambhitasabhāvāti attho. Evaṃbhūtā mama tāpasā sadā maṃ parivārentīti attho.

此处，“已达神通波罗蜜”（abhiññāpāramippatta）是指于五种神通（pañca abhiññā）中，已达究竟圆满之义。“乐于如父业行境”（pettike gocare rata）是指乐于食用无需乞求而得、为佛所许的食物之义。“虚空行者”（antalikkhacara）是指能于空中来去自如之义。“贤智者”（dhīra）是指心性坚定，于狮虎等危难中亦无所畏惧之义。此谓：“我这些具足如是特质的苦行者（tāpasa），恒常围绕于我。”

181.

181.

‘‘Saṃvutā chasu dvāresu, anejā rakkhitindriyā;

Asaṃsaṭṭhā ca te dhīrā, mama sissā durāsadā’’.

于六门中防护，无渴爱，守护诸根；贤智的他们不混杂，我的弟子们难以亲近。

Tattha cakkhādīsu chasu dvāresu rūpādīsu chasu ārammaṇesu saṃvutā pihitā paṭicchannā, rakkhitagopitadvārāti attho. Anejā nittaṇhā rakkhitindriyā gopitacakkhādiindriyā asaṃsaṭṭhā ñātīhi gahaṭṭhehi amissībhūtāti attho. Durāsadāti duṭṭhu āsadā, āsādetuṃ ghaṭṭetuṃ asakkuṇeyyā ayoggāti attho.

于此，于眼等六门及色等六境中，（诸根）已防护、已遮蔽、已关闭，义为守护看管诸门。“无动摇”(aneja)即无渴爱；“守护诸根”(rakkhitindriya)即守护眼等诸根；“不混杂”(asaṃsaṭṭha)即不与亲属、在家人混杂。“难以亲近”(durāsada)即极难亲近，难以触恼、冲击，义为不适合（这样做）。

182.

182.

‘‘Pallaṅkena nisajjāya, ṭhānacaṅkamanena ca;

Vītināmenti te rattiṃ, mama sissā durāsadā’’.

以跏趺坐、坐姿，以及站立与经行，彼等度过夜晚；我诸弟子难以亲近。

Tattha mama sissā pallaṅkena ūrubaddhāsanena seyyaṃ vihāya nisajjāya ca ṭhānena ca caṅkamena ca sakalaṃ rattiṃ visesena atināmenti atikkāmentīti sambandho.

于此，我诸弟子舍弃卧姿，以跏趺坐、坐姿、站立与经行，特别地度过整个夜晚，此为关联。

183.

183.

‘‘Rajanīye na rajjanti, dussanīye na dussare;

Mohanīye na muyhanti, mama sissā durāsadā’’.

于可贪染者不贪染，于可嗔恨者不嗔恨；于可迷惑者不迷惑，我诸弟子难以亲近。

Te itthambhūtā mama sissā tāpasā rajanīye rajjitabbe vatthusmiṃ na rajjanti rajjaṃ na uppādenti. Dussanīye dussitabbe dosaṃ uppādetuṃ yutte vatthumhi na dussare dosaṃ na karonti. Mohanīye mohituṃ yutte vatthumhi na muyhanti mohaṃ na karonti, paññāsampayuttā bhavantīti attho.

我此等如是成就的弟子、苦行者，于可贪染之事，不贪染，不生起贪欲。于可嗔恨、适于生起嗔恚之事，不嗔恨，不作嗔恚。于可迷惑、适于迷惑之事，不迷惑，不作愚痴，义为与慧相应。

184.

184.

‘‘Iddhiṃ vīmaṃsamānā te, vattanti niccakālikaṃ;

Pathaviṃ te pakampenti, sārambhena durāsadā’’.

彼等探究神通，恒常行持；彼等震动大地，以争执难以亲近。

Te mama sissā ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’tiādikaṃ (paṭi. ma. 1.102) iddhivikubbanaṃ niccakālikaṃ vīmaṃsamānā vattantīti [Pg.245] sambandho. Te mama sissā ākāsepi udakepi pathaviṃ nimminitvā iriyāpathaṃ pakampentīti attho. Sārambhena yugaggāhena kalahakaraṇena na āsādetabbāti attho.

我诸弟子恒常探究“一能变多，多能变一”等（《无碍解道》Paṭi I 102）神通变化而行持，此为关联。我诸弟子能在空中、水中化现大地，并于其上震动威仪，此为其义。“以争执难以亲近”(sārambhena durāsadā)者，义为不应以争执、固执己见、争吵而亲近（彼等）。

185.

185.

‘‘Kīḷamānā ca te sissā, kīḷanti jhānakīḷitaṃ;

Jambuto phalamānenti, mama sissā durāsadā’’.

我诸弟子嬉戏时，乃以禅定为戏；彼等从阎浮树取来果实，我诸弟子难以亲近。

Te mama sissā kīḷamānā paṭhamajjhānādikīḷaṃ kīḷanti laḷanti ramantīti attho. Jambuto phalamānentīti himavantamhi satayojanubbedhajamburukkhato ghaṭappamāṇaṃ jambuphalaṃ iddhiyā gantvā ānentīti attho.

我的这些弟子们嬉戏时，是以初禅等禅定为嬉戏，他们玩乐、享受，此即是义。“从阎浮树带来果实”是指，他们以神通前往雪山(Himavanta)中高达百由旬的阎浮树，取来罐子大小的阎浮果，此即是义。

186.

186.

‘‘Aññe gacchanti goyānaṃ, aññe pubbavidehakaṃ;

Aññe ca uttarakuruṃ, esanāya durāsadā’’.

有些人前往西牛货洲(Aparagoyāna)，有些人前往东胜身洲(Pubbavideha)；有些人前往北俱卢洲(Uttarakuru)，因寻求（资具）而难以亲近。

Tesaṃ mama sissānaṃ antare aññe ekacce goyānaṃ aparagoyānaṃ dīpaṃ gacchanti, ekacce pubbavidehakaṃ dīpaṃ gacchanti, ekacce uttarakuruṃ dīpaṃ gacchanti, te durāsadā etesu ṭhānesu esanāya gavesanāya paccayapariyesanāya gacchantīti sambandho.

我的这些弟子中，有些人前往西牛货洲(Aparagoyāna)洲，有些人前往东胜身洲(Pubbavideha)洲，有些人前往北俱卢洲(Uttarakuru)洲。他们是难以亲近的，为了寻求、探求、追求资具而前往这些地方，此即是关联。

187.

187.

‘‘Purato pesenti khāriṃ, pacchato ca vajanti te;

Catuvīsasahassehi, chāditaṃ hoti ambaraṃ’’.

他们将担子送往前方，他们随后而行；天空被二万四千（人）所遮蔽。

Te mama sissā ākāsena gacchamānā khāriṃ tāpasaparikkhārabharitaṃ kājaṃ purato pesenti paṭhamaṃ abhimukhañca taṃ pesetvā sayaṃ tassa pacchato gacchantīti attho. Evaṃ gacchamānehi catuvīsasahassehi tāpasehi ambaraṃ ākāsatalaṃ chāditaṃ paṭicchannaṃ hotīti sambandho.

我的这些弟子们于空中行走时，先将装满苦行者用具的担子送往前方，送出后，自己再跟随其后，此即是义。当此二万四千苦行者如此行进时，天空，即天空的表面，被其遮蔽、覆盖，此即是关联。

188.

188.

‘‘Aggipākī anaggī ca, dantodukkhalikāpi ca;

Asmena koṭṭitā keci, pavattaphalabhojanā’’.

有些用火烹煮，有些不用火；有些用牙齿（咀嚼），有些用臼（捣碎）；有些用石头敲碎，有些食用自行掉落的果实。

Tattha keci ekacce mama sissā aggipākī phalāphalapaṇṇādayo pacitvā khādanti, ekacce anaggī aggīhi apacitvā āmakameva khādanti, ekacce dantikā dantehiyeva tacaṃ uppāṭetvā khādanti. Ekacce udukkhalikā udukkhalehi koṭṭetvā khādanti. Ekacce asmena koṭṭitā pāsāṇena koṭṭetvā khādanti. Ekacce sayaṃpatitaphalāhārāti sambandho.

其中，我的有些弟子用火烹煮大小果实、树叶等后食用；有些不用火煮，直接生食；有些仅用牙齿剥去果皮后食用；有些用臼捣碎后食用；有些用石头敲碎后食用；有些则食用自行掉落的果实，此即是关联。

189.

189.

‘‘Udakorohaṇā [Pg.246] keci, sāyaṃ pāto sucīratā;

Toyābhisecanakarā, mama sissā durāsadā’’.

有些乐于清净，早晚入水沐浴；有些举行浇水灌顶；我的弟子们难以亲近。

Durāsadā mama sissā keci sucīratā suddhikāmā sāyaṃ pāto ca udakorohaṇā udakapavesakāti attho. Keci toyābhisecanakarā udakena attani abhisiñcanakarāti attho.

我的难以亲近的弟子中，有些乐于清净、欲求清净，于晨于夕入水，此即“进入水中”之义。有些行灌水仪式，此即以水浇灌自身之义。

190.

190.

‘‘Parūḷhakacchanakhalomā, paṅkadantā rajassirā;

Gandhitā sīlagandhena, mama sissā durāsadā’’.

腋毛、指甲、毛发长长，牙齿污秽，头顶尘垢；以戒香熏染，我的弟子们难以亲近。

Tattha te durāsadā mama sissā kacchesu ubhayakacchesu ca hatthapādesu ca parūḷhā sañjātā, dīghanakhalomāti attho. Khurakammarahitattā amaṇḍitā apasādhitāti adhippāyo. Paṅkadantāti iṭṭhakacuṇṇakhīrapāsāṇacuṇṇādīhi dhavalamakatattā malaggahitadantāti attho. Rajassirāti telamakkhanādirahitattā dhūlīhi makkhitasīsāti attho. Gandhitā sīlagandhenāti jhānasamādhisamāpattīhi sampayuttasīlena samaṅgībhūtattā lokiyasīlagandhena sabbattha sugandhībhūtāti attho. Mama sissā durāsadāti imehi vuttappakāraguṇehi samannāgatattā āsādetuṃ ghaṭṭetuṃ asakkuṇeyyā mama sissāti sambandho.

此处，我的那些难以亲近的弟子们，腋下、双手双足都长满了毛发，意即他们的指甲和毛发都很长。其意是，因为不行剃除之事，所以他们没有修饰、没有装饰。“牙齿污秽”是指因为不用砖粉、乳石粉等物使之洁白，所以牙齿上沾满了污垢，此是其义。“头顶尘垢”是指他们因为没有涂油等，所以头上沾满了灰尘，此是其义。“以戒香熏染”是指他们具足与禅定、三昧、等至相应的戒行，因此以世间戒香遍熏各处，此是其义。“我的弟子们难以亲近”是指我的弟子们因为具足上述所说的功德，所以是他人无法侵犯和触碰的，此是其关联。

191.

191.

‘‘Pātova sannipatitvā, jaṭilā uggatāpanā;

Lābhālābhaṃ pakittetvā, gacchanti ambare tadā’’.

清晨集会后，结发苦行者、精进苦行者；宣告利得与非利得后，那时他们便在空中行走。

Tattha pātova sannipatitvāti sattamyatthe topaccayo, pātarāsakāleyeva mama santike rāsibhūtāti attho. Uggatāpanā pākaṭatapā patthaṭatapā jaṭilā jaṭādhārino tāpasā. Lābhālābhaṃ pakittetvā khuddake ca mahante ca lābhe pākaṭe katvā tadā tasmiṃ kāle ambare ākāsatale gacchantīti sambandho.

此处，“清晨集会”（pātova sannipatitvā）中的“to”后缀表示第七格意义，意即清晨用早餐时就聚集在我这里。“精进苦行者”是指苦行精进、苦行显著、苦行广布的结发苦行者，这些苦行者。“宣告利得与非利得”是指将微小和巨大的利得都公开宣布后，那时他们便在空中行走，此是其关联。

192. Puna tesaṃyeva guṇe pakāsento etesaṃ pakkamantānantiādimāha. Tattha ākāse vā thale vā pakkamantānaṃ gacchantānaṃ etesaṃ tāpasānaṃ vākacīrajanito mahāsaddo pavattatīti attho. Muditā honti devatāti evaṃ mahāsaddaṃ pavattetvā gacchantānaṃ ajinacammasaddena [Pg.247] santuṭṭhā ‘‘sādhu sādhu, ayyā’’ti somanassajātā devatā muditā santuṭṭhā hontīti sambandho.

192. 又，为显扬彼等之功德，（世尊）说“彼等离去时”等语。于此，义为：彼等苦行者于空中或陆地行走时，由树皮衣所生之大音声传扬开来。“诸天神欢喜”，其关联为：如是发出大音声而行，诸天神因鹿皮衣之声而满足，心生喜悦而言“善哉，善哉，尊者！”，故诸天神欢喜满足。

193. Disodisanti te isayo antalikkhacarā ākāsacārino dakkhiṇādisānudisaṃ pakkamanti gacchantīti sambandho. Sake balenupatthaddhāti attano sarīrabalena vā jhānabalena vā samannāgatā yadicchakaṃ yattha yattha gantukāmā, tattha tattheva gacchantīti sambandho.

193. “他们四处”是说，那些在空中行走的仙人，朝着南方等各个方向离开而去。“以自己的力量支持”是说，他们具备自身的力量或禅定的力量，随自己的意愿，想去哪里，就能去哪里。

194. Puna tesamevānubhāvaṃ pakāsento pathavīkampakā etetiādimāha. Tadā ete sabbattha icchācārā pathavīkampakā medanīsañcalanajātikā nabhacārino ākāsacārino. Uggatejāti uggatatejā patthaṭatejā duppasahā pasayha abhibhavitvā pavattituṃ asakkuṇeyyāti duppasahā. Sāgarova akhobhiyāti aññehi akhobhiyo anāluḷito sāgaro iva samuddo viya aññehi akhobhiyā kampetuṃ asakkuṇeyyā hontīti sambandho.

194. 又，为显扬彼等之威力，（世尊）说“彼等是地动者”等语。当时，此等随心所欲之地动者，能令大地摇动，能于空中行走。“有大威力”者，谓其威力增盛、威力广布。“难以降伏”者，谓其难以被强力压制屈服，故名“难以降伏”。“如海不摇”，其关联为：犹如大海不为他者所动摇、所扰乱，彼等亦不为他者所动摇。

195. Ṭhānacaṅkamino kecīti tesaṃ mama sissānaṃ antare ekacce isayo ṭhāniriyāpathacaṅkamaniriyāpathasampannā, ekacce isayo nesajjikā nisajjiriyāpathasampannā, ekacce isayo pavattabhojanā sayaṃpatitapaṇṇāhārā evarūpehi guṇehi yuttattā durāsadāti sambandho.

195. “有些经行”，其关联为：在我诸弟子中，有些仙人具足站立与经行之威仪；有些仙人修持常坐（不卧），具足坐之威仪；有些仙人食用现成之食，或以自行掉落之树叶为食。因具足如是功德，故难以为他者所接近。

196. Te sabbe thomento mettāvihārinotiādimāha. Tattha ‘‘aparimāṇesu cakkavāḷesu aparimāṇā sattā sukhī hontū’’tiādinā sinehalakkhaṇāya mettāya pharitvā viharanti, attabhāvaṃ pavattentīti mettāvihārino ete mama sissāti attho. Sabbe te isayo sabbapāṇinaṃ sabbesaṃ sattānaṃ hitesī hitagavesakā. Anattukkaṃsakā attānaṃ na ukkaṃsakā amānino kassaci kañci puggalaṃ na vambhenti nīcaṃ katvā na maññantīti attho.

196. （世尊）赞叹彼等，说“慈住者”等语。于此，“愿无量世界中无量众生皆得安乐”等，以具爱念相之慈心遍满而住，维持生命，是为慈住者。此义为：彼等是我弟子。彼诸仙人，皆为一切有情之利益者、福利寻求者。不自赞叹，不抬举自己，无有我慢，不毁谤任何个人(puggala)，不轻贱、不认为其下劣。

197. Te mama sissā sīlasamādhisamāpattiguṇayuttattā sīharājā iva acchambhītā nibbhayā, gajarājā iva hatthirājā viya thāmavā sarīrabalajhānabalasampannā byaggharājā iva, durāsadā ghaṭṭetumasakkuṇeyyā mama santike āgacchantīti sambandho.

197. 我此诸弟子，因具足戒、定、等至之功德，故如狮子王，无有惊怖，无所畏惧；如象王，强健有力，具足身力与禅定之力；如虎王，难以接近，不可冒犯。彼等来至我所。

198. Tato [Pg.248] attano ānubhāvassa dassanalesena pakāsento vijjādharātiādimāha. Tattha mantasajjhāyādivijjādharā ca rukkhapabbatādīsu vasantā bhummadevatā ca bhūmaṭṭhathalaṭṭhā nāgā ca gandhabbadevā ca caṇḍā rakkhasā ca kumbhaṇḍā devā ca dānavā devā ca icchiticchitanimmānasamatthā garuḷā ca taṃ saraṃ upajīvantīti sambandho, tasmiṃ sare sarassa samīpe vasantīti attho.

198. 其后，为略示己之威力，（世尊）说“持明者”等语。于此，持咒等持明者(vijjādhara)、住于树木山岩等地居天(bhummadevatā)、地居与陆居之龙(nāga)、乾闼婆天(gandhabba)、凶恶罗刹(rakkhāsa)、鸠槃荼天(kumbhaṇḍa)、陀那婆天(dānava)，以及能随意化现之金翅鸟(garuḷa)，皆依彼湖而活。此义为：彼等住于彼湖之畔。

199. Punapi tesaṃyeva attano sissatāpasānaṃ guṇe vaṇṇento te jaṭā khāribharitātiādimāha. Taṃ sabbaṃ uttānatthameva. Khāribhāranti udañcanakamaṇḍaluādikaṃ tāpasaparikkhāraṃ.

199. 复次，为称赞彼等弟子苦行者之功德，（世尊）说“彼等结发，肩担行囊”等语。此等皆义白易晓。所谓“肩担行囊”(khāribhāra)，是指水杓、滤水壶等苦行者之资具。

207. Punapi attano guṇe pakāsento uppāte supine cāpītiādimāha. Tattha brāhmaṇasippesu nipphattiṃ gatattā nakkhattapāṭhe ca chekattā ‘‘imassa rājakumārassa uppannanakkhattaṃ subhaṃ asubha’’nti uppātalakkhaṇe ca supine ca pavattiṃ pucchitena ‘‘idaṃ supinaṃ subhaṃ, idaṃ asubha’’nti supinanipphattikathane ca sabbesaṃ itthipurisānaṃ hatthapādalakkhaṇakathane ca suṭṭhu sikkhito sakalajambudīpe pavattamānaṃ mantapadaṃ lakkhaṇamantakoṭṭhāsaṃ sabbaṃ ahaṃ tadā mama tāpasakāle dhāremīti sambandho.

207. 又为宣说自身功德，（世尊）说“于灾变、梦境……”等偈。于此，因通晓婆罗门诸艺，且善于星宿之学，故当被问及“此王子的生辰星宿为吉为凶”时，能解说灾变之相；当被问及梦兆时，能解说“此梦为吉，此梦为凶”；于一切男女手足之相的解说，亦极为娴熟。我于彼时，为苦行者期间，已掌握流传于全瞻部洲（Jambudīpa）的一切咒句与相术之要义。应作如是理解。

208. Attano byākaraṇaṃ buddhaguṇapubbaṅgamaṃ pakāsento anomadassītiādimāha. Tattha na omakanti anomaṃ. Maṃsacakkhudibbacakkhusamantacakkhudhammacakkhubuddhacakkhūhi sabbasattānaṃ passanaṃ dassanaṃ nāma, anomaṃ dassanaṃ yassa bhagavato so bhagavā anomadassī. Bhāgyavantatādīhi kāraṇehi bhagavā lokassa jeṭṭhaseṭṭhattā lokajeṭṭho usabho nisabho āsabhoti tayo gavajeṭṭhakā. Tattha gavasatajeṭṭhako usabho, gavasahassajeṭṭhako nisabho, gavasatasahassajeṭṭhako āsabho, narānaṃ āsabho narāsabho paṭividdhasabbadhammo, sambuddho vivekakāmo ekībhāvaṃ icchanto himavantaṃ himālayapabbataṃ upāgamīti sambandho.

208. 为宣说以佛陀功德为先导之自身授记，（世尊）说“无劣见者（Anomadassī）……”等偈。于此，“无劣”（anoma）即非低劣（na omakaṃ）之义。以肉眼、天眼、遍一切眼、法眼、佛眼见一切有情，名为“见”（dassanaṃ）；世尊之见无劣，故名无劣见者。世尊（bhagavā）因具足祥瑞等因而成就；于世间为最长、最胜，故为世间最胜者（lokajeṭṭho）。优沙婆（usabho）、尼沙婆（nisabho）、阿沙婆（āsabho）为三种牛王：百牛之首为优沙婆，千牛之首为尼沙婆，十万牛之首为阿沙婆。人中之牛王为人雄（narāsabho），已彻见一切法，为正等觉者，乐于远离，欲求独住，遂往雪山（Himavanta），即喜马拉雅山。应作如是理解。

209. Ajjhogāhetvā himavantanti himavantasamīpaṃ ogāhetvā pavisitvāti attho. Sesaṃ uttānatthameva.

209. “潜入雪山”（Ajjhogāhetvā himavantaṃ）意思是靠近并进入雪山附近。其余部分意思显而易懂。

210-1. Jalitaṃ [Pg.249] jalamānaṃ indīvarapupphaṃ iva, hutāsanaṃ homassa āsanaṃ, ādittaṃ ābhāyutaṃ aggikkhandhaṃ iva, gagane ākāse jotamānaṃ vijju iva, suṭṭhu phullaṃ sālarājaṃ iva, nisinnaṃ lokanāyakaṃ addasanti sambandho.

210-1. 他们看见安坐的世间导师，他犹如燃烧闪耀的青莲花，犹如作为祭祀之座的火焰，犹如炽燃辉煌的火聚，犹如闪耀于天空的电光，犹如全然盛开的娑罗树王。应作如是理解。

213. Devānaṃ devo devadevo, taṃ devadevaṃ disvāna tassa lakkhaṇaṃ dvattiṃsamahāpurisalakkhaṇasañjānanakāraṇaṃ. ‘‘Buddho nu kho na vā buddho’’ti upadhārayiṃ vicāresiṃ. Cakkhumaṃ pañcahi cakkhūhi cakkhumantaṃ jinaṃ kena kāraṇena passāmīti sambandho.

213. 天中之天，天神中的天神，见到那位天神之天，是为了辨识其三十二大丈夫相的缘故。“到底是佛不是佛呢？”我观察、我思索。具眼者啊，我以何因缘得见具五眼的胜者呢？

214. Caraṇuttame uttamapādatale sahassārāni cakkalakkhaṇāni dissanti, ahaṃ tassa bhagavato tāni lakkhaṇāni disvā tathāgate niṭṭhaṃ gacchiṃ sanniṭṭhānaṃ agamāsi, nissandeho āsinti attho. Sesaṃ uttānatthameva.

214. 于最胜足、最上足底，得见千辐轮相。我见到那位世尊的那些相后，于如来得究竟信，达至决断，意即成为无疑者。其余文句义理明显。

218. Sayambhū sayameva bhūtā. Amitodaya amitānaṃ aparimāṇānaṃ guṇānaṃ udaya uṭṭhānaṭṭhāna, idaṃ padadvayaṃ ālapanameva. Imaṃ lokaṃ imaṃ sattalokaṃ saṃ suṭṭhu uddharasi saṃsārato uddharitvā nibbānathalaṃ pāpesīti attho. Te sabbe sattā tava dassanaṃ āgamma āgantvā kaṅkhāsotaṃ vicikicchāmahoghaṃ taranti atikkamantīti sambandho.

218. 自生者（Sayambhū），即是自身成就。无量 उदय（Amitodaya），即无量功德生起之处，此二词仅是称呼。你善于救拔此世间、此有情世间，将其从轮回中救拔而出，令其到达涅槃之地，此即其义。所有那些有情，因得见你而来此，从而渡过疑惑之流，超越犹豫的大暴流。此为文句之关联。

219. Bhagavantaṃ thomento tāpaso tuvaṃ satthātiādimāha. Tattha, bhante, sabbaññu tuvaṃ sadevakassa lokassa satthā ācariyo uttamaṭṭhena tvameva ketu ucco, sakalaloke pakāsanaṭṭhena tvameva dhajo, lokattaye uggatattā tvameva yūpo ussāpitathambhasadiso, pāṇinaṃ sabbasattānaṃ tvameva parāyaṇo uttamagamanīyaṭṭhānaṃ tvameva patiṭṭhā patiṭṭhaṭṭhānaṃ lokassa mohandhakāravidhamanato tvameva dīpo telapadīpo viya, dvipaduttamo dvipadānaṃ devabrahmamanussānaṃ uttamo seṭṭhoti sambandho.

219. 苦行者赞叹世尊而说：“汝为导师”等。于此，“尊者，汝为一切知者，天人世间之导师、阿阇梨。因具最上义，唯汝为高幢；因遍照一切世间，唯汝为旗帜；因超显于三界，唯汝为祭柱，如已竖立之柱。于有生命之一切有情，唯汝为最终归趣，为最上归宿处；唯汝为依止，为安立处。因能驱散世间痴暗，唯汝为明灯，犹如油灯。汝为两足中尊，于天、梵、人等两足众生中，最为殊胜、最为卓越。”此为文句之关联。

220. Puna bhagavantaṃyeva thomento sakkā samudde udakantiādimāha. Tattha caturāsītiyojanasahassagambhīre samudde udakaṃ āḷhakena [Pg.250] pametuṃ minituṃ sakkā bhaveyya, bhante, sabbaññu tava ñāṇaṃ ‘‘ettakaṃ pamāṇa’’nti pametave minituṃ na tveva sakkāti attho.

220. 复次，（苦行者）赞叹世尊，说了“大海之水”等等。于此，深达八万四千由旬的大海之水，或许可以用阿罗迦（āḷhaka）量器测量；然而，尊者，遍知者啊，要测量您的智慧，说“有如此分量”，那是绝不可能的，此即其义。

221. Tulamaṇḍale tulapañjare ṭhapetvā pathaviṃ medaniṃ dhāretuṃ sakkā, bhante, sabbaññu tava ñāṇaṃ dhāretuṃ na tu eva sakkāti sambandho.

221. 尊者，将大地置于秤盘或秤笼中尚可称量，然全知者，您的智慧实不可称量。此为关联。

222. Bhante, sabbaññu ākāso sakalantalikkhaṃ rajjuyā vā aṅgulena vā minituṃ sakkā bhaveyya, tava pana ñāṇaṃ ñāṇākāsaṃ na tu eva pametave minituṃ sakkāti attho.

222. 尊者，遍知者，整个天空、整个太空或许可以用绳索或手指来测量，但您的智慧天空却不能那样测量，此即其义。

223. Mahāsamudde udakanti caturāsītiyojanasahassagambhīre sāgare akhilaṃ udakañca, catunahutādhikadviyojanasatasahassabahalaṃ akhilaṃ pathaviñca jahe jaheyya atikkameyya samaṃ kareyya buddhassa ñāṇaṃ upādāya gahetvā tuleyya samaṃ kareyya. Upamāto upamāvasena na yujjare na yojeyyuṃ. Ñāṇameva adhikanti attho.

223. 所谓“大海之水”，即八万四千由旬深海中之全部水，以及二十四万由旬厚之全部地。纵能舍弃、超越、等同此等事物，然若欲执取佛智而称量、等同之，则譬喻亦不相应。唯智慧最为超胜，此即其义。

224. Cakkhuma pañcahi cakkhūhi cakkhumanta, ālapanametaṃ. Saha devehi pavattassa lokassa, bhummatthe sāmivacanaṃ. Sadevake lokasmiṃ antare yesaṃ yattakānaṃ sattānaṃ cittaṃ pavattati. Ete tattakā sacittakā sattā tava ñāṇamhi antojālagatā ñāṇajālasmiṃ anto paviṭṭhāti sambandho, ñāṇajālena sabbasatte passasīti attho.

224. “具眼者”是具有五种眼的人，此为称呼。“与天神共同运转的世间”（saha devehi pavattassa lokassa），此处属格（lokassa）为处所义。于有天神之世间中，凡有心念活动之众生，彼等一切有心众生，皆入于您的智网之内，此为关联。其义为：您以智网观见一切众生。

225. Bhante, sabbaññu sabbadhammajānanaka, tvaṃ yena ñāṇena catumaggasampayuttena sakalaṃ uttamaṃ bodhiṃ nibbānaṃ patto adhigato asi bhavasi, tena ñāṇena paratitthiye aññatitthiye maddasī abhibhavasīti sambandho.

225. 尊者，遍知者，一切法了知者，您以与四道相应的智慧，证得、成就圆满无上之菩提涅槃。以此智慧，您调伏、胜越其他外道，此为关联。

226. Tena tāpasena thomitākāraṃ pakāsentā dhammasaṅgāhakā therā imā gāthā thavitvānāti āhaṃsu. Tattha imā gāthāti ettakāhi gāthāhi thavitvāna thomanaṃ katvāna nāmena suruci nāma tāpaso sesaṭṭhakathāsu (a. ni. aṭṭha. 1.1.189-190; dha. pa. aṭṭha. 1.sāriputtattheravatthu) pana ‘‘saradamāṇavo’’ti āgato. So aṭṭhakathānayato pāṭhoyeva pamāṇaṃ, atha vā sundarā ruci ajjhāsayo nibbānālayo assāti suruci. Sarati gacchati indriyadamanāya [Pg.251] pavattatīti sarado, iti dvayampi tasseva nāmaṃ. So surucitāpaso ajinacammaṃ pattharitvāna pathaviyaṃ nisīdi, accāsannādayo cha nisajjadose vajjetvā sarado nisīdīti attho.

226. 为彰显那位苦行者的赞叹之情，结集法的长老们说了这些偈颂。此处“这些偈颂”是指，用如此多的偈颂赞叹后，那位名为苏卢支(Suruci)的苦行者——在其他义注（如《增支部义注》1.1.189-190；《法句经义注》1.舍利弗长老事）中则作“萨拉达青年(Saradamāṇava)”。此说应以义注的传承文句为准。又或者，“苏卢支”是因其有“美好的(sundarā)意趣(ruci)”，即对涅槃的向往。“萨拉达(Sarada)”是因其“行于(sarati)调伏诸根”。因此，两者都是他的名字。那位苏卢支苦行者在地上铺开黑羚羊皮而坐，即是说，萨拉达避开了过近等六种坐姿的过失后坐下。

227. Tattha nisinno tāpaso tassa bhagavato ñāṇameva thomento cullāsītisahassānītiādimāha. Tattha cullāsītisahassānīti caturāsītisahassāni, girirājā merupabbatarājā, mahaṇṇave sāgare ajjhogāḷho adhiogāḷho paviṭṭho, tāvadeva tattakāni caturāsītisahassāni accuggato atiuggato idāni pavuccatīti sambandho.

227. 坐在那里的苦行者，为赞叹那位世尊的智慧，说了“八万四千”等偈颂。其中，“八万四千(cullāsītisahassāni)”即八万四千（由旬）；“山王(girirājā)”即须弥山王；它在“大海洋(mahaṇṇave)”中“沉入(ajjhogāḷho)”，即浸入、进入。其沉入部分有多深，其“高出(accuggato)”海面也同样有那么高，即八万四千（由旬），此即现在所说之义，是为此关联。

228. Tāva accuggato tathā atiuggato neru, so mahāneru āyato uccato ca vitthārato ca evaṃ mahanto nerurājā koṭisatasahassiyo saṅkhāṇubhedena cuṇṇito cuṇṇavicuṇṇaṃ kato asi.

228. 须弥山如此高耸，如此巍峨。那伟大的须弥山，其长、高、宽皆如此巨大。须弥山王啊，你被分成百千俱胝份，被碾成粉末，碎为微尘。

229. Bhante, sabbaññu tava ñāṇaṃ lakkhe ṭhapiyamānamhi ñāṇe sataṃ vā sahassaṃ vā satasahassaṃ vā ekekaṃ binduṃ katvā ṭhapite tadeva mahānerussa cuṇṇaṃ khayaṃ gaccheyya, tava ñāṇaṃ pametave pamāṇaṃ kātuṃ eva na sakkāti sambandho.

229. 尊者，一切知者！若为衡量您的智慧，而将大须弥山的粉末，或以百、或以千、或以十万为一单位作一个计数点，即便如此，大须弥山的粉末尚会穷尽，而您的智慧却无法估量。此即为关联。

230. Sukhumacchikena sukhumacchiddena jālena yo sakalamahāsamudde udakaṃ parikkhipe samantato parikkhaṃ kareyya, evaṃ parikkhite ye keci pāṇā udake jātā sabbe te antojālagatā siyuṃ bhaveyyunti attho.

230. 此偈义为：犹如有人用网眼细密的网，将整个大海洋的水周遍围绕，如此围绕之后，所有生于水中的有情，都会被网罗其中。

231. Tamupameyyaṃ dassento tatheva hītiādimāha. Tattha yathā udajā pāṇā antojālagatā honti, tatheva mahāvīra mahābodhiadhigamāya vīriyakara. Ye keci puthu anekā titthiyā micchā titthakarā diṭṭhigahanapakkhandā diṭṭhisaṅkhātagahanaṃ paviṭṭhā parāmāsena sabhāvato parato āmasanalakkhaṇāya diṭṭhiyā mohitā pihitā santi.

231. 为示彼喻，（世尊）说“诚然如是”等语。于此，犹如水生有情落入网中，如是，大雄，您为证得大菩提而作精进。任何众多外道、邪说导师，陷入见之密林者，皆因执取，为以触及自性或他性为特征之见所迷惑、所覆盖。

232. Tava [Pg.252] suddhena nikkilesena ñāṇena anāvaraṇadassinā sabbadhammānaṃ āvaraṇarahitadassanasīlena ete sabbe titthiyā antojālagatā ñāṇajālassanto pavesitā vā tathevāti sambandho. Ñāṇaṃ te nātivattareti tava ñāṇaṃ te titthiyā nātikkamantīti attho.

232. 以您清净无染、无碍照见一切法的智慧，此等外道皆已落入网中，或已进入智慧之网。“彼等不能超越您的智慧”，意即：彼等外道不能超越您的智慧。

233. Evaṃ vuttathomanāvasāne bhagavato attano byākaraṇārabbhaṃ dassetuṃ bhagavā tamhi samayetiādimāha. Tattha yasmiṃ samaye tāpaso bhagavantaṃ thomesi, tasmiṃ thomanāya pariyosānakāle saṅkhyātikkantaparivāratāya mahāyaso anomadassī bhagavā kilesamārādīnaṃ jitattā jino. Samādhimhā appitasamādhito vuṭṭhahitvā sakalajambudīpaṃ dibbacakkhunā olokesīti sambandho.

233. 如是赞叹结束后，为开示关于自身的授记，世尊说了“彼时”等语。于此，当苦行者赞叹世尊时，于彼赞叹结束之际，具足超越数量之眷属、大名声的阿诺摩达西(Anomadassī)世尊，因战胜烦恼魔等故为“胜者”。他从安止定中出定，以天眼遍观整个瞻部洲(Jambudīpa)，应如是连结。

234-5. Tassa anomadassissa bhagavato munino monasaṅkhātena ñāṇena samannāgatassa nisabho nāma sāvako santacittehi vūpasantakilesamānasehi tādīhi iṭṭhāniṭṭhesu akampiyasabhāvattā, tādibhi khīṇāsavehi suddhehi parisuddhakāyakammādiyuttehi chaḷabhiññehi tādīhi aṭṭhahi lokadhammehi akampanasabhāvehi satasahassehi parivuto buddhassa cittaṃ, aññāya jānitvā lokanāyakaṃ upesi, tāvadeva samīpaṃ agamāsīti sambandho.

234-5. 彼阿诺摩达西(Anomadassī)世尊，是具足“牟尼智”的牟尼。其弟子名尼萨婆(Nisabho)，为十万漏尽者所围绕，彼等内心寂静，烦恼与慢已息，于可意、不可意境不动摇，身业等清净，具足六神通，不为八世间法所动。尼萨婆了知佛陀心意后，即刻前来亲近这位世间导师，抵达其身边。

236. Te tathā āgatā samānā tattha bhagavato samīpe. Antalikkhe ākāse ṭhitā bhagavantaṃ padakkhiṇaṃ akaṃsu. Te sabbe pañjalikā namassamānā ākāsato buddhassa santike otaruṃ orohiṃsūti sambandho.

236. 彼等如是来到世尊附近，安住于虚空中，右绕世尊。彼等皆合掌礼敬，从空中降下，来到佛陀面前。

237. Puna byākaraṇadānassa pubbabhāgakāraṇaṃ pakāsento sitaṃ pātukarītiādimāha. Taṃ sabbaṃ uttānatthameva.

237. 复次，为开示授记之前分因缘，（世尊）宣说了以“现微笑”等开头的文句。此等文义皆是显而易见。

241. Yo maṃ pupphenāti yo tāpaso mayi cittaṃ pasādetvā anekapupphena maṃ pūjesi, ñāṇañca me anu punappunaṃ thavi thomesi, tamahanti taṃ tāpasaṃ ahaṃ kittayissāmi pākaṭaṃ karissāmi, mama bhāsato bhāsantassa vacanaṃ suṇotha savanavisayaṃ karotha manasi karotha.

241. “彼以花供我”者，谓彼苦行者于我心生净信，以众多花供养于我，并再三称颂我之智慧。我将称扬彼苦行者，令其声名显赫。汝等当听我言，谛听且铭记于心。

250. Pacchime [Pg.253] bhavasampatteti byākaraṇaṃ dadamāno bhagavā āha. Tattha pacchime pariyosānabhūte bhave sampatte sati. Manussattaṃ manussajātiṃ gamissati, manussaloke uppajjissatīti attho. Rūpasāradhanasāravayasārakulasārabhogasārapuññasārādīhi sārehi sāravantatāya sārī nāma brāhmaṇī kucchinā dhārayissati.

250. 世尊授记时说：“于最后有成就时”。其中，“于最后有”，意指当轮回终结之有来临时。其义为：将得人身，生于人界。有名为舍利（Sārī）之婆罗门女，因具足色、财、年、氏、福等诸精华而富有精华，她将以腹怀胎。

253. Byākaraṇamūlamārabhi aparimeyye ito kappeti. Ettha dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramī pūritā, tathāpi gāthābandhasukhatthaṃ antarakappāni upādāya evaṃ vuttanti daṭṭhabbaṃ.

253. 就“于无量劫前”句，（佛）开始宣说授记之根本。于此，两位上首弟子已圆满一阿僧祇又十万劫之波罗蜜，虽然如此，当知此说是为偈颂之构作便利，含摄了中间劫。

254. ‘‘Sāriputtoti nāmena, hessati aggasāvako’’ti byākaraṇamadāsi, byākaraṇaṃ datvā taṃ thomento so bhagavā ayaṃ bhāgīrathītiādimāha. Gaṅgā, yamunā, sarabhū, mahī, aciravatīti imāsaṃ pañcannaṃ gaṅgānaṃ antare ayaṃ bhāgīrathī nāma paṭhamamahāgaṅgā himavantā pabhāvitā himavantato āgatā anotattadahato pabhavā, mahodadhiṃ mahāudakakkhandhaṃ appayanti pāpuṇanti, mahāsamuddaṃ mahāsāgaraṃ appeti upagacchati yathā, tathā eva ayaṃ sāriputto sake tīsu visārado attano kule pavattamānesu tīsu vedesu visārado apakkhalitañāṇo patthaṭañāṇo. Paññāya pāramiṃ gantvā attano sāvakañāṇassa pariyosānaṃ gantvā, pāṇine sabbasatte tappayissati santappessati suhittabhāvaṃ karissatīti attho.

254. 世尊授记道：“彼将名为舍利弗，成为上首弟子。”授记后，世尊为赞叹他而说：“此跋吉罗替……”等。正如恒河(Gaṅgā)、亚穆纳(Yamunā)、萨拉布(Sarabhū)、摩醯河(Mahī)与阿致罗筏底(Aciravatī)这五条大河中，名为跋吉罗替(Bhāgīrathī)的第一大河，源自雪山(Himavanta)，从阿耨达池(Anotatta)流出，汇入大海；同样，这位舍利弗于其家族传承的三吠陀(veda)善巧通达，智慧无误而广博。他将以智慧到达彼岸，抵达其声闻智之究竟，令一切有情满足、喜悦。此即其义。

257. Himavantamupādāyāti himālayapabbataṃ ādiṃ katvā mahodadhiṃ mahāsamuddaṃ udakabhāraṃ sāgaraṃ pariyosānaṃ katvā etthantare etesaṃ dvinnaṃ pabbatasāgarānaṃ majjhe yaṃ pulinaṃ yattakā vālukarāsi atthi, gaṇanāto gaṇanavasena asaṅkhiyaṃ saṅkhyātikkantaṃ.

257. “以雪山为起始”，是指以喜马拉雅山(Himālaya)为始，以大海为终，于此山海之间，所有沙洲与沙堆，其数量不可计数，超越算数。

258. Tampi sakkā asesenāti taṃ pulinampi nisesena saṅkhātuṃ sakkā sakkuṇeyya bhaveyya, sā gaṇanā yathā hotīti sambandho. Tathā sāriputtassa paññāya anto pariyosānaṃ na tveva bhavissatīti attho.

258. “即使那沙也能被完全数尽”，是指那沙洲尚能被彻底数尽，此种计数或有可能。同样，舍利弗的智慧实无边际与终点。此即其义。

259. Lakkhe…pe… [Pg.254] bhavissatīti lakkhe ñāṇalakkhe ñāṇassa ekasmiṃ kale ṭhapiyamānamhi ṭhapite sati gaṅgāya vālukā khīye parikkhayaṃ gaccheyyāti attho.

259. “于目标……”者，谓于智慧之目标，当确立其智慧之一分时，恒河之沙或已穷尽。此即其义。

260. Mahāsamuddeti caturāsītiyojanasahassagambhīre catumahāsāgare ūmiyo gāvutādibhedā taraṅgarāsayo gaṇanāto asaṅkhiyā saṅkhyāvirahitā yathā honti, tatheva sāriputtassa paññāya anto pariyosānaṃ na hessati na bhavissatīti sambandho.

260. “于大海中”者，谓正如于深八万四千由旬之四大海中，其波浪有伽乌陀(gāvuta)等差别，浪涛堆积，从数量上说不可计数、超越算数；同样，舍利弗之智慧亦无边际与终点。此即其关联。

261. So evaṃ paññavā sāriputto gotamagottattā gotamaṃ sakyakule jeṭṭhakaṃ sakyapuṅgavaṃ sambuddhaṃ ārādhayitvā vattapaṭipattisīlācārādīhi cittārādhanaṃ katvā paññāya sāvakañāṇassa pāramiṃ pariyosānaṃ gantvā tassa bhagavato aggasāvako hessatīti sambandho.

261. 具智慧的舍利弗，因其为乔达摩(Gotama)族姓，故承事于乔达摩——释迦族中的尊长、释迦牛王、正自觉者，以义务、行道、戒行等令其心生欢喜，以智慧抵达声闻智波罗蜜的终点，将成为那位世尊的上首弟子。应如是贯通文义。

262. So evaṃ aggasāvakaṭṭhānaṃ patto sakyaputtena bhagavatā iṭṭhāniṭṭhesu akampiyasabhāvena pavattitaṃ pākaṭaṃ kataṃ dhammacakkaṃ saddhammaṃ anuvattessati avinassamānaṃ dhāressati. Dhammavuṭṭhiyo dhammadesanāsaṅkhātā vuṭṭhiyo vassento desento pakāsento vivaranto vibhajanto uttānīkaronto pavattissatīti attho.

262. 像这样获得上首弟子地位的舍利弗，将随顺释迦子世尊所转动的、对可爱与不可爱皆不动摇的明显法轮，持续护持正法，使其不灭。他将像降下法雨一般，通过说法、宣讲、阐明、解释、分析、揭示佛法，使其流传开来。此是其义。

263. Gotamo sakyapuṅgavo bhagavā etaṃ sabbaṃ abhiññāya visesena ñāṇena jānitvā bhikkhusaṅghe ariyapuggalamajjhe nisīditvā aggaṭṭhāne sakalapaññādiguṇagaṇābhirame uccaṭṭhāne ṭhapessatīti sambandho.

263. 乔达摩，释迦牛王，世尊，以殊胜智遍知这一切后，坐于比丘僧团、圣弟子众之中，将（舍利弗）安置于至高之位——一个因具足智慧等一切功德而令人喜乐的崇高地位。应如是贯通文义。

264. Evaṃ so laddhabyākaraṇo somanassappatto pītisomanassavasena udānaṃ udānento aho me sukataṃ kammantiādimāha. Tattha ahoti vimhayatthe nipāto. Anomadassissa bhagavato satthuno garuno sukataṃ suṭṭhu kataṃ saddahitvā kataṃ kammaṃ puññakoṭṭhāsaṃ aho vimhayaṃ acinteyyānubhāvanti attho. Yassa bhagavato ahaṃ kāraṃ puññasambhāraṃ katvā sabbattha sakalaguṇagaṇe pāramiṃ pariyosānaṃ gato paramaṃ koṭiṃ sampatto, so bhagavā aho vimhayoti sambandho.

264. 如此获得授记，（舍利弗）心生喜悦，因欢喜踊跃而发出感叹：“啊！我的善业真好啊！”等。其中“aho”是表示惊叹的不变词。其义为：于阿那律示(Anomadassī)世尊、导师、上师，我以信心所作的善业，此福德之分，啊，稀有！具不可思议之威力！其文句关联应理解为：“我为彼世尊承事、积集福德资粮，于一切功德皆达波罗蜜之究竟，已至最高顶点，彼世尊，啊，稀有！”

265. Aparimeyyeti [Pg.255] saṅkhyātikkantakālasmiṃ kataṃ kusalakammaṃ, me mayhaṃ idha imasmiṃ pacchimattabhāve phalaṃ vipākaṃ dassesi. Sumutto suṭṭhu vimutto chekena dhanuggahena khitto saravego iva ahaṃ tena puññaphalena kilese jhāpayiṃ jhāpesinti attho.

265. “于无量劫中”者，谓于超越计数之时间所作的善业，于我此最后有中，显示了其果报。我犹如被善巧弓手所射出的箭，善被释放，完全射出，以彼福德之果，烧尽了诸烦恼。此是其义。

266. Attano eva vīriyaṃ pakāsento asaṅkhatantiādimāha. Tattha asaṅkhatanti na saṅkhataṃ, paccayehi samāgamma na katanti attho. Taṃ asaṅkhataṃ nibbānaṃ kilesakālussiyābhāvena acalaṃ katasambhārānaṃ patiṭṭhaṭṭhena padaṃ gavesanto pariyesanto sabbe titthiye sakale titthakare diṭṭhuppādake puggale vicinaṃ upaparikkhanto esāhaṃ eso ahaṃ bhave kāmabhavādike bhave saṃsariṃ paribbhaminti sambandho.

266. 为显示自己的精进，他宣说了“无为”(asaṅkhata)等。于此，“无为”意为非被造作，非由诸缘聚合而成。我寻求、探究那无为之境，其因无烦恼之污浊而不动摇，作为诸有为法之依处；我审察一切外道、所有宗派创立者及生起邪见的个人(puggala)，于此欲有等诸有中轮回流转——此为（句义之）关联。

267-8. Attano adhippāyaṃ pakāsento yathāpi byādhito posotiādimāha. Tattha byādhitoti byādhinā pīḷito poso puriso osadhaṃ pariyeseyya yathā, tathā ahaṃ asaṅkhataṃ amataṃ padaṃ nibbānaṃ gavesanto abbokiṇṇaṃ avicchinnaṃ nirantaraṃ, pañcasataṃ jātipañcasatesu attabhāvesu isipabbajjaṃ pabbajinti sambandho.

267-8. 为阐明己意，他说了“犹如病者求药”等。于此，“病者”指为疾病所折磨之人，正如其寻求药物；同样地，我寻求无为、不死之境涅槃，持续不间断地，于五百生中出家为仙人——此为（句义之）关联。

271. Kutitthe sañcariṃ ahanti lāmake titthe gamanamagge ahaṃ sañcariṃ.

271. “我曾于卑劣的宗派(Kutitthe)中徘徊”——即我曾于错误的道路上游走。

272. Sāratthiko poso sāragavesī puriso. Kadaliṃ chetvāna phālayeti kadalikkhandhaṃ chetvā dvedhā phāleyya. Na tattha sāraṃ vindeyyāti phāletvā ca pana tattha kadalikkhandhe sāraṃ na vindeyya na labheyya, so puriso sārena rittako tucchoti sambandho.

272. 寻求精华的人(sāratthiko poso)是指寻求精华的人。砍倒芭蕉树并劈开，是指砍倒芭蕉树干并将其劈成两半。找不到精华，是指劈开芭蕉树干后，却找不到精华，也得不到精华，那个人是空无实质的，是空虚的——此为（句义之）关联。

273. Yathā kadalikkhandho sārena ritto tuccho, tatheva tathā eva loke titthiyā nānādiṭṭhigatikā bahujjanā asaṅkhatena nibbānena rittā tucchāti sambandho. Seti nipātamattaṃ.

273. 犹如芭蕉树干空无心髓，同样地，世间持种种异见之诸多外道，于无为涅槃亦是空无所有、虚妄不实——此为（句义之）关联。“是”(Seti)字仅为助词。

274. Pacchimabhave pariyosānajātiyaṃ brahmabandhu brāhmaṇakule jāto ahaṃ ahosinti attho. Mahābhogaṃ chaḍḍetvānāti mahantaṃ bhogakkhandhaṃ [Pg.256] kheḷapiṇḍaṃ iva chaḍḍetvā, anagāriyaṃ kasivāṇijjādikammavirahitaṃ tāpasapabbajjaṃ pabbajiṃ paṭipajjinti attho.

274. “于最后有、最终生，我生为婆罗门”(Pacchimabhave pariyosānajātiyaṃ brahmabandhu brāhmaṇakule jāto ahaṃ ahosiṃ)之义为：我于最后一生中，出生于婆罗门族姓之家。“舍弃大财富后”(Mahābhogaṃ chaḍḍetvāna)之义为：舍弃如唾沫团般的大量财富，而行于无家，即实践远离农耕、商贸等事务的苦行出家生活。

Paṭhamabhāṇavāravaṇṇanā samattā.

第一诵品之释义终。

275-7. Ajjhāyako…pe… muniṃ mone samāhitanti monaṃ vuccati ñāṇaṃ, tena monena samannāgato muni, tasmiṃ mone sammā āhitaṃ ṭhapitaṃ samāhitaṃ cittanti attho. Āgusaṅkhātaṃ pāpaṃ na karotīti nāgo, assajitthero, taṃ mahānāgaṃ suṭṭhu phullaṃ vikasitapadumaṃ yathā virocamānanti attho.

275-7. 诵读者（Ajjhāyako）……乃至……“安住于寂默之牟尼”（muniṃ mone samāhitaṃ）：寂默（mona）被称为智慧，具足此寂默者为牟尼（muni），其心于此寂默中被正确地安立、放置，即为安住，此即其义。不造作名为“罪过”（āgu）之恶，故为“龙”（nāgo），此指阿说示（Assaji）长老。那位大龙犹如全然盛开的莲花般光辉照耀，此即其义。

278-281. Disvā me…pe… pucchituṃ amataṃ padanti uttānatthameva.

278-281. “见我”（Disvā me）……乃至……“询问不死之道”（pucchituṃ amataṃ padaṃ）：其义自明。

282. Vīthintareti vīthiantare anuppattaṃ sampattaṃ upagataṃ taṃ theraṃ upagantvāna samīpaṃ gantvā ahaṃ pucchinti sambandho.

282. “于巷中”（Vīthintare）：意为，我走近已到达、抵达、来到巷中的那位长老，然后询问。此乃文句之关联。

284. Kīdisaṃ te mahāvīrāti sakaladhitipurisasāsane arahantānamantare paṭhamaṃ dhammacakkapavattane, arahattappattamahāvīra, anujātaparivārabahulatāya mahāyasa te tava buddhassa kīdisaṃ sāsanaṃ dhammaṃ dhammadesanāsaṅkhātaṃ sāsananti sambandho. So bhadramukha, me mayhaṃ sādhu bhaddakaṃ sāsanaṃ kathayassu kathehīti attho.

284. “大雄，汝之教如何？”（Kīdisaṃ te mahāvīra）：此言“大雄”（mahāvīra），指于首次转法轮时，在为一切智者所设之教法中，于诸阿罗汉（arahanta）中证得阿罗汉果者。（问曰：）汝（te）之佛陀，因随学弟子众多而具大名声，其教法（sāsanaṃ），亦即名为“法”或“说法”之教，是何等（kīdisaṃ）之教？此乃文句之关联。又，贤者（bhadramukha），请为我善说、讲说此善妙之教，此即其义。

285. Tato kathitākāraṃ dassento so me puṭṭhotiādimāha. Tattha soti assajitthero, me mayā puṭṭho ‘‘sāsanaṃ kīdisa’’nti kathito sabbaṃ kathaṃ kathesi. Sabbaṃ sāsanaṃ satthagambhīratāya gambhīraṃ desanādhammapaṭivedhagambhīratāya gambhīraṃ paramatthasaccavibhāvitādivasena nipuṇaṃ padaṃ nibbānaṃ taṇhāsallassa hantāraṃ vināsakaraṃ sabbassa saṃsāradukkhassa apanudanaṃ khepanakaraṃ dhammanti sambandho.

285. 其后，为示所说之貌，（优波提舍）言“我为彼所问”（so me puṭṭho）等。其中，“彼”（so）指阿说示（Assaji）长老，为我所问“教法为何”后，他讲述了全部教说。其教法，因导师之深奥而深奥，因教说与证悟之深奥而深奥，因阐明究竟真实等而精妙，是导向涅槃之道，能摧毁、灭除爱欲之箭，能驱散、灭尽一切轮回之苦。此乃文句之关联。

286. Tena kathitākāraṃ dassento ye dhammātiādimāha. Hetuppabhavā hetuto kāraṇato uppannā jātā bhūtā sañjātā nibbattā abhinibbattā, ye dhammā ye sappaccayā sabhāvadhammā santi saṃvijjanti upalabhantīti [Pg.257] sambandho. Tesaṃ dhammānaṃ hetuṃ kāraṇaṃ tathāgato āha kathesi. Tesañca yo nirodhoti tesaṃ hetudhammānaṃ yo nirodho nirujjhanasabhāvo, evaṃvādī mahāsamaṇoti sīlasamādhipaññādiguṇaparivāramahantatāya samitapāpattā viddhaṃsitapāpattā ca mahāsamaṇo bhagavā evaṃvādī hetuvūpasamanādivadanasīlo kathetāti attho.

286. 为显示其所说之方式，（阿说示）说“诸法”等偈。‘从因生’(Hetuppabhavā)者，即从因(hetuto)、从缘(kāraṇato)而生(uppannā)、已生(jātā)、已成(bhūtā)、已生起(sañjātā)、已出现(nibbattā)、已完全出现(abhinibbattā)。凡是有因缘(sappaccayā)的自性法(sabhāvadhammā)，它们存在(santi)、现有(saṃvijjanti)、可得(upalabhanti)，此为关联。‘如来宣说其因’者，即如来(tathāgato)宣说(āha, kathesi)了那些法(tesaṃ dhammānaṃ)的因(hetuṃ)、缘(kāraṇaṃ)。‘以及彼等之灭’者，即那些从因所生之法的灭(nirodho)，是其寂灭的自性(nirujjhanasabhāvo)。‘大沙门如是说’者，谓世尊(bhagavā)因具足戒、定、慧等功德而伟大，又因平息与摧毁诸恶而为大沙门，有宣说因之止息等的特质。此即其义。

287. Tato vuttadhammaṃ sutvā attanā paccakkhakatappakāraṃ dassento sohantiādimāha. Taṃ uttānameva.

287. 之后，听闻所说之法，为显示自己亲证的方式，（他）说了以“我如此”开头的偈颂。其义浅显。

289. Eseva dhammo yaditāvadevāti sacepi ito uttariṃ natthi, ettakameva idaṃ sotāpattiphalameva pattabbaṃ. Tathā eso eva dhammoti attho. Paccabyatha paṭividdhatha tumhe asokaṃ padaṃ nibbānaṃ. Amhehi nāma idaṃ padaṃ bahukehi kappanahutehi adiṭṭhameva abbhatītaṃ.

289. “此即是法，若仅此而已”者，意谓：即使没有比这更高的法，仅此就应证得须陀洹果。如是，此即是法的意义。你们当通达、洞见那无忧之境——涅槃。此境实为我等在许多那由他劫中未曾得见而虚度。

290. Yvāhaṃ dhammaṃ gavesantoti yo ahaṃ dhammaṃ santipadaṃ gavesanto pariyesanto kutitthe kucchitatitthe ninditabbatitthe sañcariṃ paribbhaminti attho. So me attho anuppattoti so pariyesitabbo attho mayā anuppatto sampatto, idāni pana me mayhaṃ nappamajjituṃ appamādena bhavituṃ kāloti attho.

290. “我寻求法时”者，意谓：我为寻求法，即寂静之境，而于恶劣、鄙陋、应受谴责的外道学说中徘徊流浪。“我已达彼义”者，意谓：我已达到、证得所应寻求之义，现在对我而言，是应住于不放逸之时了。

291. Ahaṃ assajinā therena tosito katasomanasso, acalaṃ niccalaṃ nibbānapadaṃ, patvāna pāpuṇitvā sahāyakaṃ kolitamāṇavaṃ gavesanto pariyesanto assamapadaṃ agamāsinti attho.

291. 我因阿说示(Assaji)长老而满足、心生喜悦，在证得不动、不变的涅槃之境后，为寻找同伴拘利多青年(Kolitamāṇava)，而前往净修林。此即其义。

292. Dūratova mamaṃ disvāti assamapadato dūratova āgacchantaṃ mamaṃ disvā susikkhito me mama sahāyo ṭhānanisajjādiiriyāpathehi sampanno samaṅgībhūto idaṃ upari vuccamānavacanaṃ abravi kathesīti attho.

292. “从远处看见我”者，意谓：我那善受教、具足行住坐卧等威仪的同伴，从净修林远处看见我走来，便说了以上这番话。此即其义。

293. Bho sahāya, pasannamukhanettāsi pasannehi sobhanehi daddallamānehi mukhanettehi samannāgato asi. Munibhāvo iva te dissati paññāyati. Itthambhūto tvaṃ amatādhigato amataṃ nibbānaṃ adhigato asi, kacci accutaṃ nibbānapadaṃ adhigato adhigacchīti pucchāmīti attho.

293. “朋友，你的面容与眼睛清净，你具有清净、庄严且闪耀的面容与眼睛。你看起来像一位牟尼。像你这样，是否已证得不死，即涅槃？我问的是：你是否已达到那不朽的涅槃境界？这就是其义。”

294. Subhānurūpo [Pg.258] āyāsīti subhassa pasannavaṇṇassa anurūpo hutvā āyāsi āgacchasi. Āneñjakārito viyāti tomarādīhi kārito āneñjo hatthī viya dantova tīhi māsehi susikkhito iva bāhitapāpattā, brāhmaṇa dantadamatho sikkhitasikkho nibbānapade upasanto asīti pucchi.

294. “‘你以相称的美丽而来’，即以与清净悦意的容貌相称的姿态而来。‘犹如被制伏而变得不动摇’，即犹如被矛枪等制伏而变得不动摇的大象，又如经过三个月善加训练而被调伏的大象，因已遣除诸恶。（他）问道：婆罗门，你已调伏自制，学完所学，于涅槃境界中寂静了吗？”

295. Tena puṭṭho amataṃ mayātiādimāha. Taṃ uttānatthameva.

295. 被他如此问后，（对方）说了“我已得不死……”等偈颂。其义浅显。

299. Apariyositasaṅkappoti ‘‘anāgate ekassa buddhassa aggasāvako bhaveyya’’nti patthitapatthanāya koṭiṃ appattasaṅkappoti attho. Kutitthe agantabbamagge ahaṃ sañcariṃ paribbhamiṃ. Bhante gotama, lokajeṭṭha tava dassanaṃ āgamma patvā, mama saṅkappo mayhaṃ patthanā pūrito arahattamaggādhigamena sāvakapāramīñāṇassa pāpuṇanena paripuṇṇoti adhippāyo.

299. “‘意愿未究竟’(Apariyositasaṅkappo)义为：‘愿我未来成为某位佛陀的上首弟子’，此所愿之愿尚未达究竟之意愿。我曾于邪道、于不应行之路上徘徊、流转。尊者乔达摩(Gotama)，世间最上者！得见您之后，我的意愿、我的愿望，以证得阿罗汉道、到达声闻波罗蜜智而得以圆满。此为意趣。”

300. Pathaviyaṃ patiṭṭhāyāti pathaviyaṃ nibbattā samaye hemantakāle pupphanti vikasanti, dibbagandhā sugandhā suṭṭhu pavanti pavāyanti, sabbapāṇinaṃ sabbe devamanusse tosenti somanassayutte karonti yathā.

300. “‘立足于大地’，即如（花）生于大地，于冬季时节开花、绽放，天香、妙香飘散，令一切有情、一切天人喜悦、满足。”

301. Tathevāhaṃ mahāvīrāti mahāvīriyavantasakyakulapasutamahāparivāra te tava sāsane patiṭṭhāya ahaṃ patiṭṭhahitvā pupphituṃ arahattamaggañāṇena vikasituṃ samayaṃ kālaṃ esāmi gavesāmi tathevāti sambandho.

301. “‘大英雄，我亦如是’，（此中‘大英雄’指）具大精进、生于释迦族、有大眷属的您。我于您的教法中安住后，寻求以阿罗汉道智开花、绽放的时机。‘如是’，是这样关联的。”

302. Vimuttipupphanti sabbakilesehi vimuccanato vimocanato vā vimutti arahattaphalavimuttisaṅkhātaṃ pupphaṃ esanto gavesento, tañca kho bhavasaṃsāramocanaṃ kāmabhavādibhavesu saṃsaraṇaṃ gamanaṃ bhavasaṃsāraṃ, tato mocanaṃ bhavasaṃsāramocanaṃ. Vimuttipupphalābhenāti vimuccanaṃ vimuccanti vā katasambhārā etāyāti vimutti, aggaphalaṃ. Pupphanti vikasanti veneyyā etenāti pupphaṃ. Vimutti eva pupphaṃ vimuttipupphaṃ. Labhanaṃ lābho, vimuttipupphassa lābho vimuttipupphalābho. Tena vimuttipupphalābhena adhigamanena sabbapāṇinaṃ sabbasatte tosemi somanassaṃ pāpemīti attho.

302. “解脱花（Vimuttipuppha）者，因从一切烦恼中解脱（vimuccanato）或能使之解脱（vimocanato），故为‘解脱’（vimutti）；寻求名为阿罗汉果解脱（arahattaphalavimutti）之花。而此即是从生死轮回中解脱。于欲有等诸有中流转、行走，是为‘生死轮回’（bhavasaṃsāra）；从彼解脱，是为‘生死轮回之解脱’（bhavasaṃsāramocanaṃ）。‘以获得解脱花’（Vimuttipupphalābhena）者，解脱，或已积集资粮者由此而解脱，故为‘解脱’（vimutti），即最上之果。所化者（veneyyā）由此而开显（vikasanti），故为‘花’（pupphaṃ）。解脱即是花，故为‘解脱花’（vimuttipupphaṃ）。获得（labhanaṃ）即是‘得’（lābho），获得解脱花即是‘解脱花之得’（vimuttipupphalābho）。其义为：‘我以此解脱花之获得，即通过证得，使一切生灵、一切有情（sabbapāṇinaṃ sabbasatte）欣悦，令得喜乐。’”

303. ‘‘Yāvatā [Pg.259] buddhakhettamhī’’tiādīsu cakkhuma pañcahi cakkhūhi cakkhumanta yattake ṭhāne ratanasuttādīnaṃ parittānaṃ āṇā ānubhāvo pavattati, tattake satasahassakoṭicakkavāḷasaṅkhāte buddhakhette ṭhapetvāna mahāmuniṃ sammāsambuddhaṃ vajjetvā avasesesu sattesu añño koci tava puttassa tuyhaṃ puttena mayā paññāya sadiso samo natthīti sambandho. Sesaṃ uttānameva.

303. “于‘Yāvatā buddhakhettamhī’（遍及佛土）等句中，‘具眼者’（cakkhuma）谓具足五眼者。于《宝经》（Ratanasutta）等护卫经（paritta）之教令威力（āṇā ānubhāvo）所及之处，即于数达十万亿世界（satasahassakoṭicakkavāḷa）之佛土中，除去大牟尼（mahāmuni）、正等觉者（sammāsambuddha），于其余有情中，无有任何他者于智慧上，能与汝子我相比拟。此为文句之关联。余者自明。”

308. Paṭipannāti catumaggasamaṅgino ca phalaṭṭhā arahattaphale ṭhitā ca sekhā phalasamaṅgino heṭṭhimehi tīhi phalehi samannāgatā ca ete aṭṭha ariyabhikkhū, uttamatthaṃ nibbānaṃ āsīsakā gavesakā, taṃ paññavantaṃ parivārenti sadā sabbakālaṃ sevanti bhajanti payirupāsantīti attho.

308. “行道者（Paṭipanna）谓：四道相应者、住立于阿罗汉果之果住者，以及具足下三果之有学果相应者，此等八圣比丘，希求、寻觅最上义——涅槃（nibbāna）。其义为：彼等恒常围绕、亲近、侍奉、承事（parivārenti, sevanti, bhajanti, payirupāsanti）彼具慧者。”

310. Kāyavedanācittadhammānupassanāsaṅkhātānaṃ catunnaṃ satipaṭṭhānānaṃ kusalā chekā satisambojjhaṅgādīnaṃ sattannaṃ sambojjhaṅgānaṃ bhāvanāyavaḍḍhanāya ratā allīnā.

310. “于身、受、心、法随观（kāyavedanācittadhammānupassanā）所摄之四念处（satipaṭṭhāna）善巧、练达（kusalā chekā）；于念觉支（satisambojjhaṅga）等七觉支（sambojjhaṅga）之修习与增长，心生喜乐、专注不懈（ratā allīnā）。”

314

314

. Uḷurājāva tārakarājā iva ca sobhasi.

“汝如月王（Uḷurājā），亦如星王（tārakarājā），焕然照耀。”

315. Rukkhapabbataratanasattādayo dhāretīti dharaṇī, dharaṇiyaṃ ruhā sañjātā vaḍḍhitā cāti dharaṇīruhā rukkhā. Pathaviyaṃ patiṭṭhāya ruhanti vaḍḍhanti vuddhiṃ virūḷhiṃ āpajjanti. Vepullataṃ vipulabhāvaṃ paripūrabhāvaṃ pāpuṇanti, te rukkhā kamena phalaṃ dassayanti phaladhārino honti.

315. 能持守树木、山、宝石、有情等，故称大地(dharaṇī)；于其上生长、出生、增广者，故称地生(dharaṇīruha)，即是树木(rukkha)。它们立足于地(pathavi)而生长、增广，获得成长与繁茂，达到广阔、丰满、圆满的状态。这些树木依次结出果实，成为持果者。

317-9. Punapi bhagavantameva thomento sindhu sarassatītiādimāha. Tattha sindhuvādi nāma gaṅgā ca sarassatī nāma gaṅgā ca nandiyagaṅgā ca candabhāgāgaṅgā ca gaṅgā nāma gaṅgā ca yamunā nāma gaṅgā ca sarabhū nāma gaṅgā ca mahī nāma gaṅgā ca. Sandamānānaṃ gacchantīnaṃ etāsaṃ gaṅgānaṃ sāgarova samuddo eva sampaṭicchati paṭiggaṇhāti dhāreti. Tadā etā sabbagaṅgā purimaṃ nāmaṃ sindhuvādigaṅgātyādikaṃ purimaṃ nāmapaññattivohāraṃ jahanti chaḍḍenti sāgaroteva sāgaro iti eva ñāyati pākaṭā bhavati yathā. Tatheva tathā eva ime [Pg.260] catubbaṇṇā khattiyabrāhmaṇavessasuddasaṅkhātā cattāro kulā tavantike tava antike samīpe pabbajitvā pattakāsāyacīvaradhārino paricarantā purimaṃ nāmaṃ khattiyādināmadheyyaṃ paññattivohāraṃ jahanti cajanti, buddhaputtāti buddhassa orasāti ñāyare pākaṭā bhaveyyuṃ.

317-9. 为再次赞叹世尊，而说“信度河、萨拉洒蒂河”等偈。此处，所谓信度河等，即信度河(Sindhu)、萨拉洒蒂河(Sarassatī)、南迪亚河(Nandiya)、月分河(Candabhāgā)、恒河(Gaṅgā)、亚穆纳河(Yamunā)、萨拉布河(Sarabhū)与摩醯河(Mahī)。这些奔流不息的河流，唯有大海(sāgara)能接纳、容受、持守它们。那时，所有这些河流都舍弃了先前的名称，如信度河等，舍弃了先前的名言概念，唯以“大海”之名被认知、显现。同样地，这四种种姓——刹帝利(khattiya)、婆罗门(brāhmaṇa)、吠舍(vessa)、首陀罗(sudda)，在您座下出家，披持袈裟与钵而行道，亦舍弃其先前的名称，如刹帝利等名言概念，唯以“佛之嫡子”(buddhassa orasa)之名被认知、显现。

320-4. Cando candamaṇḍalo abbhā mahikā rajo dhumo rāhūti pañcahi upakkilesehi virahitattā vimalo vigatamalo nimmalo, ākāsadhātuyā ākāsagabbhe gacchaṃ gacchanto, sabbe tārakasamūhe ābhāya maddamāno loke atirocati daddallati yathā. Tatheva tathā eva tvaṃ…pe….

320-4. 正如月亮(Canda)，即月轮(candamaṇḍala)，远离云(abbha)、雾(mahikā)、尘埃(rajo)、烟(dhūmo)、罗睺(Rāhu)这五种障垢(upakkilesa)，故而无垢、离垢、清净；其于虚空界(ākāsadhātu)的苍穹(ākāsagabbha)中运行，以光辉盖过一切星群，照耀、闪耀于世间。同样地，您……（pe）。

325-7. Udake jātā udake saṃvaḍḍhā kumudā mandālakā ca bahū saṅkhātikkantā, toyena udakena kaddamakalalena ca upalimpanti allīyanti yathā, tatheva bahukā sattā aparimāṇā sattā loke jātā saṃvaḍḍhā rāgena ca dosena ca aṭṭitā bandhitā virūhare viruhanti. Kaddame kumudaṃ yathā viruhati sañjāyati. Kesarīti padumaṃ.

325-7. 生于水中、长于水中的睡莲与白莲，数量众多，不可胜数。它们被水与淤泥所沾染、黏附；正如世间众多无量有情，生于世、长于世，却因贪与嗔而苦恼、被束缚，不正地生长。犹如睡莲在淤泥中生长、生起。此处的“kesarī”是指莲花。

329-30. Rammake māseti kattikamāse ‘‘komudiyā cātumāsiniyā’’ti vuttattā. Vārijā padumapupphādayo bahū pupphā pupphanti vikasanti, taṃ māsaṃ taṃ kattikamāsaṃ nātivattanti vārijāti sambandho. Samayo pupphanāya soti so kattikamāso pupphanāya vikasanāya samayo kāloti attho. Yathā pupphanti tatheva tvaṃ, sakyaputta, pupphito vikasito asi. Pupphito te vimuttiyāti te tuyhaṃ sissā katasambhārā bhikkhū vimuttiyā arahattaphalañāṇena pupphito vikasito. Yathā vārijaṃ padumaṃ pupphanasamayaṃ nātikkamati, tathā te sāsanaṃ ovādānusāsaniṃ nātivattanti nātikkamantīti attho.

329-30. “于悦意月(Rammake māse)”即于迦提月(Kattikamāse)，因为经中说“在四月节的珂牟提节(komudiyā cātumāsiniyā)”。水生花，如莲花等众多花朵，于此时开花、绽放，它们不逾越那个月，即迦提月，此与“水生花”相关联。“彼乃开花之时节”，意为此迦提月是开花、绽放的季节、时候。正如花朵绽放，释迦子，你也同样开花、绽放。“你的解脱已开花”意为：你那些已积集资粮的弟子比丘们，藉由解脱，即阿罗汉果智，而开花、绽放。犹如水生莲花不逾越其开花时节，他们也不逾越你的教诫，即教诲与训诫。

333-4. Yathāpi selo himavāti himavā nāma selamayapabbato. Sabbapāṇinaṃ sabbesaṃ byādhitānaṃ sattānaṃ osadho osadhavanto sabbanāgānaṃ sabbaasurānaṃ sabbadevānañca ālayo agārabhūto yathā, tatheva tvaṃ, mahāvīra, sabbapāṇinaṃ jarābyādhimaraṇādīhi pamocanato osadho viya. Yathā so himavā nāgādīnaṃ ālayo, tathā [Pg.261] tevijjāya ca chaḷabhiññāya ca iddhiyā ca pāramiṃ pariyosānaṃ gatā pattā tuvaṃ nissāya vasantīti sambandho. Heṭṭhā vā upari vā upamāupameyyavasena gāthānaṃ sambandhanayā suviññeyyāva.

333-4. “犹如雪山(Himavā)岩”，意为名为雪山、由岩石构成的山。它对于一切有情、一切为疾病所苦的有情而言，是良药、具药草；对于一切龙、一切阿修罗及一切天神而言，是住所、是家。大雄(Mahāvīra)啊！你亦如是，因能使一切有情解脱老、病、死等，而犹如良药。正如那雪山是龙等的住所，同样地，那些已达三明(tevijjā)、六神通(chaḷabhiññā)及神变(iddhi)之究竟圆满者，他们依你而住。此为关联。以上下文，或以譬喻及被譬喻之法，诸偈颂的关联方式是易于了知的。

342. Āsayānusayaṃ ñatvāti ettha āsayoti ajjhāsayo cariyā, anusayoti thāmagatakileso. ‘‘Ayaṃ rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito’’tiādinā āsayañca anusayaṃ kilesapavattiñca jānitvāti attho. Indriyānaṃ balābalanti saddhindriyādīnaṃ pañcannaṃ indriyānaṃ tikkhindriyo mudindriyo svākāro dvākāro suviññāpayo duviññāpayoti evaṃ balābalaṃ jānitvā. Bhabbābhabbe viditvānāti ‘‘mayā desitaṃ dhammaṃ paṭivijjhituṃ ayaṃ puggalo bhabbo samattho, ayaṃ puggalo abhabbo’’ti viditvā paccakkhaṃ katvā, bhante, sabbaññu tvaṃ cātuddīpikamahāmegho viya dhammadesanāsīhanādena abhītanādena gajjasi sakalaṃ cakkavāḷaṃ ekaninnādaṃ karosi.

342. 了知意乐与随眠：此处“意乐”(āsaya)指意向、行为；“随眠”(anusaya)指已达坚固的烦恼。如“此人是贪行者，此人是嗔行者，此人是痴行者”等，即是了知其意向、随眠以及烦恼的生起之义。诸根的强弱：即了知信根等五根，是利根或钝根，是善相或恶相，是易教导或难教导，如此了知其强弱。了知堪能与不堪能：即了知“此人堪能、有能力通达我所说之法，此人不堪能”，亲见之后。世尊，您是一切知者，犹如遍覆四大洲(cātuddīpika)的大云，以说法狮子吼(dhammadesanāsīhanāda)作无畏之吼，您发出咆哮，使整个轮围世界(cakkavāḷa)发出同一回响。

343-4. Cakkavāḷapariyantāti samantā cakkavāḷagabbhaṃ pūretvā parisā nisinnā bhaveyya. Te evaṃ nisinnā nānādiṭṭhī anekadassanagāhino vivadamānā dveḷhakajātā vivadanti, taṃ tesaṃ vimaticchedanāya dubuddhichindanatthāya sabbesaṃ sattānaṃ cittamaññāya cittācāraṃ ñatvā opammakusalo upamāupameyyesu dakkho tvaṃ, muni, ekaṃ pañhaṃ kathentova ekeneva pañhakathanena sakalacakkavāḷagabbhe nisinnānaṃ pāṇīnaṃ vimatiṃ saṃsayaṃ chindasi nikkaṅkhaṃ karotīti attho.

343-4. 轮围世界的边际：是指会众坐满周遭的轮围世界之内。他们如是而坐，是具种种见、执持多种见解、争论不休、心怀二意者，他们互相争论。为了断除他们的疑惑，为了斩断他们的错误见解，您了知一切众生的心与心行，是譬喻的善巧者，精通于譬喻和被譬喻者。牟尼啊！您仅以阐述一个问题，仅凭这一问的阐述，便能断除坐于整个轮围世界之内的所有众生的疑惑与犹豫，使他们无有疑虑。此即其义。

345. Upadisasadisehevāti ettha udakassa upari dissanti pākaṭā hontīti upadisā, sevālā. Upadisehi sadisā upadisasadisā, manussā. Yathā hi upadisā sevālā udakaṃ adissamānaṃ katvā tassupari pattharitvā ṭhitā honti, tathā vasudhā pathavī tehi upadisasadisehi eva manussehi nirantaraṃ pattharitvā ṭhitehi pūritā bhaveyya. Te sabbeva pathaviṃ pūretvā ṭhitā manussā pañjalikā sirasi añjaliṃ paggahitā kittayuṃ lokanāyakaṃ lokanāyakassa buddhassa guṇaṃ katheyyuṃ.

345. 于“如藻类者”（Upadisasadisehevāti）一句中，“藻类”（upadisā）者，因其清晰显现于水面，故名“藻类”，即浮萍（sevālā）。“与藻类相似者”（upadisasadisā），是指人类（manussā）。犹如浮萍铺展于水面之上，使水不可见，如是，大地（vasudhā pathavī）亦会被这些与藻类相似的人们持续不断地铺满。所有遍满大地的这些人，皆会头顶合掌（pañjalikā sirasi añjaliṃ paggahitā），称颂世间导师（lokanāyaka），宣说世间导师佛陀的功德。

346. Te [Pg.262] sabbe devamanussā kappaṃ vā sakalaṃ kappaṃ kittayantā guṇaṃ kathentāpi nānāvaṇṇehi nānappakārehi guṇehi kittayuṃ. Tathāpi te sabbe parimetuṃ guṇapamāṇaṃ kathetuṃ na pappeyyuṃ na sampāpuṇeyyuṃ na sakkuṇeyyuṃ. Appameyyo tathāgato sammāsambuddho aparimeyyo guṇātireko. Etena guṇamahantataṃ dīpeti.

346. 所有天人（devamanussā），即便用一劫或一整劫的时间，以种种言辞、种种方式来称颂（佛陀的）功德，即便如此，他们所有人都无法测度、宣说其功德的限量，无法达到，也无法办到。如来（tathāgato）、正自觉者（sammāsambuddho）是不可测量的，其功德超胜，无可限量。此即开示其功德之伟大。

347. Sakena thāmena attano balena heṭṭhā upamāupameyyavasena jino jitakileso buddho mayā kittito thomito yathā ahosi, evameva sabbe devamanussā kappakoṭīpi kappakoṭisatepi kittentā pakittayuṃ katheyyunti attho.

347. 其义为：正如我已凭藉自己的能力（thāmena）、自己的力量（balena），依循下文的譬喻与所喻之法，称颂、赞叹了征服者（jino）、已战胜烦恼的佛陀；同样地，所有天人（devamanussā）即便于俱胝（koṭi）劫乃至百俱胝劫中不断称颂，也只能如是称颂、如是宣说。

348. Punapi guṇānaṃ appamāṇataṃ dīpetuṃ sace hi koci devo vātiādimāha. Pūritaṃ parikaḍḍheyyāti mahāsamudde pūritaudakaṃ samantato ākaḍḍheyya. So puggalo vighātaṃ dukkhameva labheyya pāpuṇeyyāti attho.

348. 再者，为开示诸功德的无量，（世尊）说了“若有天人……”（sace hi koci devo vā）等偈颂。其中“遍引满水”（Pūritaṃ parikaḍḍheyyāti）一句的意思是：他想从四面八方舀尽大海洋中充满的水。其义为：该个体（puggala）只会得到疲乏与痛苦。

350. Vattemi jinasāsananti jinena bhāsitaṃ sakalaṃ piṭakattayaṃ vattemi pavattemi rakkhāmīti attho. Dhammasenāpatīti dhammena paññāya bhagavato catuparisasaṅkhātāya parisāya pati padhānoti dhammasenāpati. Sakyaputtassa bhagavato sāsane ajja imasmiṃ vattamānakāle cakkavattirañño jeṭṭhaputto viya sakalaṃ buddhasāsanaṃ pālemīti attho.

350. “我住持胜者教法”（Vattemi jinasāsananti）的义理是：我住持、弘扬、守护征服者（jina）所说的一切三藏（piṭakattayaṃ）。“法将”（Dhammasenāpati）的义理是：以法，即以智慧，作为世尊（bhagavato）四众（catuparisā）之主、之首，故为“法将”。其义为：于释迦子（Sakyaputta）世尊的教法中，于今此时，我犹如转轮王（cakkavattirañño）的长子，守护着全部的佛陀教法。

352-3. Attano saṃsāraparibbhamaṃ dassento yo koci manujo bhārantiādimāha. Yo koci manujo mānuso bhāraṃ sīsabhāraṃ matthake sīse ṭhapetvā dhāreyya vaheyya, sadā sabbakālaṃ so manujo tena bhārena dukkhito pīḷito atibhūto assa bhaveyya. Bhāro bharitabhāro bharito atīva bhārito. Tathā tena pakārena ahaṃ rāgaggidosaggimohaggisaṅkhātehi tīhi aggīhi ḍayhamāno, giriṃ uddharito yathā mahāmerupabbataṃ uddharitvā ukkhipitvā sīse ṭhapito bhavabhārena bhavasaṃsāruppattibhārena, bharito dukkhito bhavesu saṃsariṃ paribbhaminti sambandho.

352-3. 为示自己在轮回中的流转，（舍利弗长老）说：“任何人若负重担”等。任何人，若将重担，即头上的重担，置于头顶而荷负、运载，那么此人将恒常被那重担所苦、所逼、所压服。重担，即所负之担，是沉重之担，是极沉重之担。同样地，我被那称为贪火、嗔火、痴火的三火所燃烧，犹如举起大须弥山（Mahāmerupabbata）置于头顶，因有之重担，因轮回中生起之重担，而负重受苦，于诸有中轮回、流转。

354. Oropito [Pg.263] ca me bhāroti idāni pabbajitakālato paṭṭhāya so bhavabhāro mayā oropito nikkhitto. Bhavā ugghāṭitā mayāti sabbe nava bhavā mayā viddhaṃsitā. Sakyaputtassa bhagavato sāsane yaṃ karaṇīyaṃ kattabbaṃ maggapaṭipāṭiyā kilesaviddhaṃsanakammaṃ atthi, taṃ sabbaṃ mayā katanti attho.

354. “我担已卸”，即从出家时起，那有之重担已被我卸下、放置。“诸有已拔”，即所有九种有皆已被我摧毁。在释迦子世尊的教法中，凡应以道次第行之、摧毁烦恼之事，我皆已完成。此即其义。

355. Puna attano visesaṃ dassento yāvatā buddhakhettamhītiādimāha. Tattha yāvatā yattake dasasahassacakkavāḷasaṅkhāte buddhakhette sakyapuṅgavaṃ sakyakulajeṭṭhakaṃ bhagavantaṃ ṭhapetvā avasesasattesu kocipi paññāya me mayā samo natthīti dīpeti. Tenāha – ‘‘ahaṃ aggomhi paññāya, sadiso me na vijjatī’’ti.

355. 为再示自己之殊胜，（长老）说：“于一切佛土中”等。即在多达一万个世界（dasasahassacakkavāḷa）的佛土中，除释迦族之英杰（Sakyapuṅgava）、释迦族中最尊贵的世尊外，于其余有情中，无有任何一人于智慧上与我相等。此即阐明之义。是故说：“我于智慧为第一，无有与我等同者。”

356. Puna attano ānubhāvaṃ pakāsento samādhimhītyādimāha. Taṃ suviññeyyameva.

356. 为再示自己之威力，（长老）说：“于定中”等。此义甚易了知。

360. Jhānavimokkhānakhippapaṭilābhīti paṭhamajjhānādīnaṃ jhānānaṃ lokato vimuccanato ‘‘vimokkha’’nti saṅkhaṃ gatānaṃ aṭṭhannaṃ lokuttaravimokkhānañca khippalābhī sīghaṃ pāpuṇātīti attho.

360. “速得禅那与解脱者”，意指能迅速获得初禅等禅那（此等禅那因能从世间解脱而得“解脱”之名），以及八种出世间解脱。此即其义。

362. Evaṃ mahānubhāvassāpi attano sabrahmacārīsu gāravabahumānataṃ pakāsento uddhatavisovātiādimāha. Tattha uddhataviso uppāṭitaghoraviso sappo iva chinnavisāṇova chinditasiṅgo usabho iva ahaṃ idāni nikkhittamānadappova chaḍḍitagottamadādimānadappova gaṇaṃ saṅghassa santikaṃ garugāravena ādarabahumānena upemi upagacchāmi.

362. 如此大威德者，为显示自己对同梵行者（sabrahmacārī）的恭敬尊重，而说“毒已拔除”等语。于此，“毒已拔除”，犹如剧毒已除之蛇，或如犄角已断之牛。我今已舍我慢与骄逸，已弃由种姓等（gottamadādi）所生之慢，以极大的恭敬尊重，趋诣僧团。

363. Idāni attano paññāya mahattataṃ pakāsento yadirūpinītiādimāha. Evarūpā me mahatī paññā arūpinī samānā yadi rūpinī bhaveyya, tadā me mama paññā vasupatīnaṃ pathavissarānaṃ rājūnaṃ sameyya samā bhaveyyāti adhippāyo. Evaṃ attano paññāya mahattabhāvaṃ dassetvā tato pubbenivāsānussatiñāṇena pubbe kammaṃ saritvā anomadassissātiādimāha. Tattha anomadassissa bhagavato mayā katāya ñāṇathomanāya phalaṃ etaṃ mama paññāmahattanti attho.

363. 如今，为显示自身智慧之伟大，而说“若有形”等语。其义为：我此广大智慧，虽是无形，若其有形，则堪能等同于财富之主、大地之主——诸位国王。如是显示自身智慧之伟大后，继而以宿命通智（pubbenivāsānussatiñāṇa）忆念过去之业，而说“于阿诺摩达西”等语。于此，其义为：我此智慧之伟大，乃是我昔日赞叹阿诺摩达西（Anomadassi）世尊智慧之果报。

364. Pavattitaṃ [Pg.264] dhammacakkanti ettha cakka-saddo panāyaṃ ‘‘catucakkayāna’’ntiādīsu vāhane vattati. ‘‘Pavattite ca pana bhagavatā dhammacakke’’tiādīsu (mahāva. 17; saṃ. ni. 5.1081) desanāyaṃ. ‘‘Cakkaṃ vattaya sabbapāṇina’’ntiādīsu (jā. 1.7.149) dānamayapuññakiriyāyaṃ. ‘‘Cakkaṃ vatteti ahoratta’’ntiādīsu iriyāpathe. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’tiādīsu (jā. 1.1.104; 1.5.103) khuracakke ‘‘rājā cakkavattī cakkānubhāvena vattanako’’tiādīsu (itivu. 22; dī. ni. 1.258) ratanacakke. Idha panāyaṃ desanāyaṃ. Tādinā tādiguṇasamannāgatena sakyaputtena gotamasambuddhena pavattitaṃ desitaṃ piṭakattayasaṅkhātaṃ dhammacakkaṃ ahaṃ sammā aviparītena anuvattemi anugantvā vattemi, desemi desanaṃ karomi. Idaṃ anuvattanaṃ desitassa anugantvā pacchā desanaṃ purimabuddhānaṃ katāya ñāṇathomanāya phalanti sambandho.

364. 在“已转的法轮(Pavattitaṃ dhammacakkaṃ)”中，“轮(cakka)”一词有多种含义：在“四轮车(catucakkayāna)”等词中指运载工具；在“世尊已转法轮时(Pavattite ca pana bhagavatā dhammacakke)”等句（《大品》17；《相应部》5.1081）中指教导；在“为一切有情转动轮(Cakkaṃ vattaya sabbapāṇinaṃ)”等句（《本生》1.7.149）中指布施所成的福业；在“日夜转动轮(Cakkaṃ vatteti ahorattaṃ)”等句中指威仪路(iriyāpatha)；在“为欲所击之人，轮于其首旋转(Icchāhatassa posassa, cakkaṃ bhamati matthake)”等句（《本生》1.1.104；1.5.103）中指剃刀轮(khuracakka)；在“转轮王(rājā cakkavattī)以轮宝之威力而转动”等句（《如是语》22；《长部》1.258）中指宝轮(ratanacakka)。而在此处，“轮”字指的是教导。我以正确无误的方式，随顺、遵循、宣说那由具足如是功德的释迦子乔达摩(Gotama)正等觉者所转动、开示，名为三藏的法轮。这种随顺宣说，是追随已开示的教法，也是赞叹过去诸佛智慧的果报——此为关联。

365. Tato sappurisūpanissayayonisomanasikārādipuññaphalaṃ dassento mā me kadāci pāpicchotiādimāha. Tattha pāpiccho lāmakāya icchāya samannāgato pāpacārī puggalo ca ṭhānanisajjādīsu vattapaṭivattakaraṇe kusīto ca jhānasamādhimaggabhāvanādīsu hīnavīriyo ca ganthadhuravipassanādhuravirahitattā appassuto ca ācariyupajjhāyādīsu ācāravirahitattā anācāro ca puggalo kadāci kāle katthaci ṭhāne me mayā saha sameto samāgato mā ahu mā bhavatūti sambandho.

365. 接着，为显示亲近善士、如理作意等福业的果报，说了“愿我永不与恶欲者为伍”等句。于此：“恶欲者(pāpiccha)”是指具足卑劣欲望的恶行之人；“懈怠者(kusīta)”是指在行住坐卧等事务上懒惰之人；“精进低劣者(hīnavīriya)”是指在禅定、三昧、道之修行上精进低劣之人；“寡闻者(appassuta)”是指因远离教理之务(ganthadhura)与观(vipassanā)之务而少闻之人；“行为不端者(anācāra)”是指在对待阿阇梨(ācariya)、戒师(upajjhāya)等方面，因缺乏行仪而行为不端之人——愿在任何时候、任何地方，我都不要与这样的人相遇、聚合——此为关联。

366. Bahussutoti pariyattipaṭivedhavasena duvidho bahussuto ca puggalo. Medhāvīti medhāya paññāya samannāgato ca. Sīlesu susamāhitoti catupārisuddhisīlamaggasampayuttasīlaaṭṭhaṅguposathasīlādīsu suṭṭhu āhito ṭhapitacitto ca. Cetosamathānuyuttoti cittassa ekībhāvamanuyutto ca puggalo. Api muddhani tiṭṭhatu evarūpo puggalo mayhaṃ muddhani sirasi api tiṭṭhatūti attho.

366. “多闻者(Bahussuto)”，是依教理(pariyatti)与通达(paṭivedha)二者而为多闻之人。“具慧者(Medhāvī)”，是具足智慧(medhā paññā)之人。“于诸戒善安住者(Sīlesu susamāhito)”，是于四遍净戒(catupārisuddhisīla)、道相应戒(maggasampayuttasīla)、八支布萨戒(aṭṭhaṅguposathasīla)等诸戒中，善安立其心之人。“勤修心止者(Cetosamathānuyutto)”，是勤修心一境性(cittassa ekībhāva)之人。“亦立于顶上”，其义为：如是之人，亦可立于我顶上、头上。

367. Attano laddhaphalānisaṃsaṃ vatvā tatthaññe niyojento taṃ vo vadāmi bhaddantetiādimāha. Taṃ suviññeyyameva.

367. 宣说自己所获果报之利益后，又于此中劝导他人，故说“贤者们，我跟你们说”等语。此义甚为易知。

368-9. Yamahanti [Pg.265] yaṃ assajittheraṃ ahaṃ paṭhamaṃ ādimhi disvā sotāpattimaggapaṭilābhena sakkāyadiṭṭhādīnaṃ kilesānaṃ pahīnattā vimalo malarahito ahuṃ ahosi, so assajitthero me mayhaṃ ācariyo lokuttaradhammasikkhāpako ahuṃ. Ahaṃ tassa savanāya anusāsanena ajja dhammasenāpati ahuṃ. Sabbattha sabbesu guṇesu pāramiṃ patto pariyosānaṃ patto anāsavo nikkileso viharāmi.

368-9. 我最初见到阿说示(Assaji)长老，因证得入流道(sotāpattimagga)，断除身见(sakkāyadiṭṭhi)等诸烦恼，而成为无垢、离尘之人。彼阿说示长老是我的老师(ācariyo)，是出世间法的教导者。我因听闻他的教诫，今日成为法将(dhammasenāpati)。于一切功德中，我已达彼岸、臻于究竟，无漏、无烦恼而住。

370. Attano ācariye sagāravaṃ dassento yo me ācariyotiādimāha. Yo assaji nāma thero satthu sāvako me mayhaṃ ācariyo āsi ahosi, so thero yassaṃ disāyaṃ yasmiṃ disābhāge vasati, ahaṃ taṃ disābhāgaṃ ussīsamhi sīsuparibhāge karomīti sambandho.

370. 为示对师长之恭敬，而说“彼是我师”等语。其文句关联如下：“名为阿说示(Assaji)的长老，是导师的声闻，曾为我师。彼长老住于何方，我即朝彼方置首。”

371. Tato attano ṭhānantarappattabhāvaṃ dassento mama kammantiādimāha. Gotamo bhagavā sakyapuṅgavo sakyakulaketu sabbaññutaññāṇena mama pubbe katakammaṃ saritvāna ñatvā bhikkhusaṅghamajjhe nisinno aggaṭṭhāne aggasāvakaṭṭhāne maṃ ṭhapesīti sambandho.

371. 其后，为示自己已达更高位阶，（尊者）说“我之业”等语。其文句关联如下：“乔达摩(Gotama)世尊(Bhagavā)，释迦族之雄，释迦族之旗帜，以一切知智忆念并了知我过去所造之业后，坐于比丘(bhikkhu)僧团中，将我置于第一位，即上首弟子之位。”

374. Atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti imā catasso paṭisambhidā ca, tāsaṃ bhedo paṭisambhidāmagge (paṭi. ma. 1.76; vibha. 718) vuttoyeva. Catumaggacatuphalavasena vā rūpārūpajhānavasena vā aṭṭha vimokkhā saṃsāravimuccanadhammā ca iddhividhādayo cha abhiññāyo ca sacchikatā paccakkhaṃ katā. Kataṃ buddhassa sāsananti buddhassa anusiṭṭhi ovādasaṅkhātaṃ sāsanaṃ kataṃ arahattamaggañāṇena nipphāditanti attho.

374. 义无碍解(atthapaṭisambhidā)、法无碍解(dhammapaṭisambhidā)、词无碍解(niruttipaṭisambhidā)、辩才无碍解(paṭibhānapaṭisambhidā)，此四无碍解及其区别，已在《无碍解道》(Paṭisambhidāmagga)中宣说。又，或由四道四果，或由色界、无色界禅，八解脱(vimokkha)、解脱轮回之法，以及神足通(iddhividha)等六神通(abhiññā)，皆已亲证、现前作证。“已作佛所教”，其义为：佛陀的教诫，即教导与训诫，已由阿罗汉道智所完成。

Itthaṃ sudanti ettha itthanti nidassanatthe nipāto, iminā pakārenāti attho. Tena sakalasāriputtāpadānaṃ nidasseti. Sudanti padapūraṇe nipāto. Āyasmāti garugāravādhivacanaṃ. Sāriputtoti mātu nāmavasena katanāmadheyyo thero. Imā gāthāyoti imā sakalā [Pg.266] sāriputtattherāpadānagāthāyo abhāsi kathesi. Itisaddo parisamāpanatthe nipāto, sakalaṃ sāriputtāpadānaṃ niṭṭhitanti attho.

于“Itthaṃ sudaṃ”中，“itthaṃ”是表指示义的不变词，意为“以如是方式”，以此指示全部的舍利弗(Sāriputta)本行传。“sudaṃ”是补足音节的不变词。“具寿”(Āyasmā)是表尊敬的称呼。“舍利弗”是依其母之名而得名的长老。“此诸偈”(Imā gāthāyo)是指：舍利弗长老诵说了其全部本行传的偈颂。“iti”一词是表结束义的不变词，意为：全部的舍利弗本行传终。

Sāriputtattheraapadānavaṇṇanā samattā.

舍利弗长老本行传释义终。

3-2. Mahāmoggallānattheraapadānavaṇṇanā

3-2. 大目犍连长老本行传释义

Anomadassī bhagavātyādikaṃ āyasmato moggallānattherassa apadānaṃ. Ayañca thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāletiādi sāriputtattherassa dhammasenāpatino vatthumhi vuttameva. Thero hi pabbajitadivasato paṭṭhāya sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya samaṇadhammaṃ karonto thinamiddhe okkamante satthārā ‘‘moggallāna, mā tuccho tava vāyāmo’’tiādinā saṃvejito thinamiddhaṃ vinodetvā bhagavatā vuccamānaṃ dhātukammaṭṭhānaṃ suṇanto eva vipassanāpaṭipāṭiyā uparimaggattayaṃ adhigantvā aggaphalakkhaṇe sāvakañāṇassa matthakaṃ pāpuṇi.

“无等见(Anomadassī)世尊”等语，是具寿目犍连长老的本生故事。这位长老曾在过去诸佛座下立下誓愿，于生生世世中积集导向解脱之福德，此事已于无等见世尊时，在法将舍利弗长老的故事中述及。长老自出家第七日起，于摩揭陀国(Magadharaṭṭha)迦罗婆罗村(Kallavāḷagāmaka)附近修行沙门法，当为昏沉所袭时，导师以“目犍连，莫让你的精进白费”等语警策之。长老受策励后，驱散昏沉，听闻世尊所说的界作意，依观(vipassanā)之次第证得上位三道，于顶果（阿罗汉果）之际，达到了声闻智的顶峰。

375. Evaṃ dutiyasāvakabhāvaṃ patvā āyasmā mahāmoggallānatthero attano pubbakammaṃ saritvā somanassavasena pubbacariyaṃ apadānaṃ pakāsento anomadassī bhagavātiādimāha. Tattha na omaṃ alāmakaṃ dassanaṃ passanaṃ assāti anomadassī. Tassa hi dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitasarīrattā sakalaṃ divasaṃ sakalaṃ māsaṃ sakalaṃ saṃvaccharaṃ saṃvaccharasatasahassampi passantānaṃ devamanussānaṃ atittikaraṃ dassananti, anomaṃ alāmakaṃ nibbānaṃ dassanasīloti vā ‘‘anomadassī’’ti laddhanāmo bhāgyavantatādīhi kāraṇehi bhagavā. Lokajeṭṭhoti sakalasattalokassa jeṭṭho padhāno. Āsabhasadisattā āsabho, narānaṃ āsabho narāsabho. So lokajeṭṭho narāsabho anomadassī bhagavā devasaṅghapurakkhato devasamūhehi parivārito. Himavantamhi vihāsīti sambandho.

375. 证得第二上首弟子之位后，具寿大目犍连长老忆起过去之业，以喜悦之心宣说其往昔行谊事迹，说道：“无等见(Anomadassī)世尊”等等。于此，“无等见”之义为“见无劣”：因其身相为三十二大士相(dvattiṃsamahāpurisalakkhaṇa)所庄严，天人纵然瞻视十万年亦不厌足；又或因其有见无上涅槃之性，故得“无等见”之名。因具足祥瑞等功德，故称“世尊”(Bhagavā)。“世间最尊”(Lokajeṭṭho)者，为一切有情世间之最尊、最主要者。“人中牛王”(narāsabho)者，为人之最，犹如牛王。彼世间最尊、人中牛王、无等见世尊，为天众所拥护、天神所围绕，住于雪山(Himavanta)。

376. Yadā [Pg.267] dutiyasāvakabhāvāya dutiyavāre patthanaṃ akāsi, tadā nāmena varuṇo nāma ahaṃ nāgarājā hutvā nibbatto ahosinti attho. Tena vuttaṃ – ‘‘varuṇo nāma nāmena, nāgarājā ahaṃ tadā’’ti. Kāmarūpīti yadicchitakāmanimmānasīlo. Vikubbāmīti vividhaṃ iddhivikubbanaṃ karomi. Mahodadhinivāsahanti mañjerikā nāgā, bhūmigatā nāgā, pabbataṭṭhā nāgā, gaṅgāvaheyyā nāgā, sāmuddikā nāgāti imesaṃ nāgānaṃ antare sāmuddikanāgo ahaṃ mahodadhimhi samudde nivāsiṃ, vāsaṃ kappesinti attho.

376. 其义为：当我第二次为求第二弟子位而发愿时，我生为名为瓦儒那的龙王。是故说：“我名瓦儒那，彼时为龙王。”“随欲成色（Kāmarūpī）”，意为能随己所欲化现色身。“我能变化（Vikubbāmi）”，意为我能作种种神通变化。“住于大洋”，其义为：在曼遮利迦龙（mañjerikā nāgā）、地行龙、山住龙、恒河龙、海龙等诸龙之中，我作为海龙，住于大洋大海之中。

377. Saṅgaṇiyaṃ gaṇaṃ hitvāti niccaparivārabhūtaṃ sakaparivāraṃ nāgasamūhaṃ hitvā vinā hutvā. Tūriyaṃ paṭṭhapesahanti ahaṃ tūriyaṃ paṭṭhapesiṃ, vajjāpesinti attho. Sambuddhaṃ parivāretvāti anomadassisambuddhaṃ samantato sevamānā accharā nāgamāṇavikā vādesuṃ dibbavādehi gītā vākyādīhi vādesuṃ laddhānurūpato vajjesuṃ tadāti attho.

377. “舍离会众（Saṅgaṇiyaṃ gaṇaṃ hitvā）”，意为舍离恒为侍从的自家龙族眷属。“我令奏乐（Tūriyaṃ paṭṭhapesahaṃ）”，其义为：我使人击奏天乐。“围绕于佛（Sambuddhaṃ parivāretvā）”，其义为：天女与龙女从四方侍奉阿那摩达西（Anomadassi）佛，以天乐、歌咏等，如其所宜而演奏。

378. Vajjamānesu tūresūti manussanāgatūriyesu pañcaṅgikesu vajjamānesu. Devā tūrāni vajjayunti cātumahārājikā devā dibbatūriyāni vajjiṃsu vādesunti attho. Ubhinnaṃ saddaṃ sutvānāti ubhinnaṃ devamanussānaṃ bherisaddaṃ sutvā. Tilokagarusamānopi buddho sampabujjhatha jānāti suṇātīti attho.

378. “当诸乐器被演奏时（Vajjamānesu tūriyesu）”，指人与龙的五支乐器被演奏时。“诸天奏天乐（Devā tūriyāni vajjayuṃ）”，其义为：四大王天的天神们演奏天乐。“闻二者声（Ubhinnaṃ saddaṃ sutvāna）”，指听闻天、人二者的鼓声。其义为：即使是三界导师的佛陀，亦完全觉醒，能知能闻。

379. Nimantetvāna sambuddhanti sasāvakasaṅghaṃ sambuddhaṃ svātanāya nimantetvā parivāretvā. Sakabhavananti attano nāgabhavanaṃ upāgamiṃ. Gantvā ca āsanaṃ paññapetvānāti rattiṭṭhānadivāṭṭhānakuṭimaṇḍapasayananisīdanaṭṭhānāni paññāpetvā sajjetvāti attho. Kālamārocayiṃ ahanti evaṃ katapubbavidhāno ahaṃ ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti kālaṃ ārocayiṃ viññāpesiṃ.

379. “已邀请佛（Nimantetvāna sambuddhaṃ）”，指邀请佛陀及其弟子僧团于明日受食，并加以侍奉。“于己住处（Sakabhavanaṃ）”，指我回到自己的龙宫。“去后设座（Gantvā ca āsanaṃ paññapetvāna）”，其义为：准备并布置好夜住处、日住处、孤邸、帐亭、床、座等处所。“我已告时（Kālamārocayiṃ ahaṃ）”，指我如是预作准备后，便告知、禀报时至：“尊者，时至矣，食已终。”

380. Khīṇāsavasahassehīti tadā so bhagavā arahantasahassehi parivuto lokanāyako sabbā disā obhāsento me bhavanaṃ upāgami sampattoti attho.

380. 其时，那位世尊、世间导师，为千位漏尽阿罗汉所围绕，普照一切方向，来到我的住所。

381. Attano [Pg.268] bhavanaṃ paviṭṭhaṃ bhagavantaṃ bhojanākāraṃ dassento upaviṭṭhaṃ mahāvīrantiādimāha. Taṃ suviññeyyameva.

381. 为显示供养已进入其住所的世尊之仪，他说了“大雄已坐”等语。此义甚易了知。

386. Okkākakulasambhavoti okkākarañño paramparāgatarājakule uppanno sakalajambudīpe pākaṭarājakule uppanno vā gottena gottavasena gotamo nāma satthā manussaloke bhavissati.

386. 所谓“出自奥嘎咖(Okkāka)王族”，即是生于奥嘎咖王世代相传的王族，或生于全瞻部洲(Jambudīpa)的著名王族。依其氏族，一位名为乔达摩(Gotama)的导师将出现于人世间。

388. So pacchā pabbajitvānāti so nāgarājā pacchā pacchimabhave kusalamūlena puññasambhārena codito uyyojito sāsane pabbajitvā gotamassa bhagavato dutiyo aggasāvako hessatīti byākaraṇamakāsi.

388. 所谓“他后来出家”，即是那位龙王在后世，因善根与福德资粮的激励推动，于教法中出家，并将成为乔达摩(Gotama)世尊的第二上首弟子——佛陀作了如此授记。

389. Āraddhavīriyoti ṭhānanisajjādīsu iriyāpathesu vīriyavā. Pahitattoti nibbāne pesitacitto. Iddhiyā pāramiṃ gatoti ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti (a. ni. 1.180, 190) adhiṭṭhāniddhivikubbaniddhikammavipākajiddhiādīsu pāramiṃ pariyosānaṃ gato patto. Sabbāsaveti ā samantato savanato pavattanato ‘‘āsavā’’ti laddhanāme kāmabhavadiṭṭhiavijjādhamme sabbe pariññāya samantato aññāya jānitvā pajahitvā anāsavo nikkileso. Nibbāyissatīti kilesakhandhaparinibbānena nibbāyissatīti sambandho.

389. 精进者：于行住坐卧等威仪中具足精进。有决意者：其心已趣向涅槃。已达神通波罗蜜者：如经言：“诸比丘，我声闻弟子中，神通第一者，即大目犍连(Mahāmoggallāna)。”此谓已于决意神通、变化神通、业报神通等达到究竟圆满。一切漏：对于从各方面流出故名为“漏”的欲漏、有漏、见漏、无明漏等诸法，完全遍知、了知并舍断，成为无漏、无烦恼者。将般涅槃：将以烦恼的般涅槃与五蕴的般涅槃而证入般涅槃。

390. Evaṃ thero attano puññavasena laddhabyākaraṇaṃ vatvā puna pāpacariyaṃ pakāsento pāpamittopanissāyātiādimāha. Tattha pāpamitte pāpake lāmake mitte upanissāya nissaye katvā tehi saṃsaggo hutvāti attho.

390. 长老这样说了自己因福德而获得的授记后，为了阐明恶行，再次说道“以恶友为依止”等。这里，“以恶友为依止”的意思是：以恶劣、下劣的朋友为依靠，与他们交往，与他们为伍。

Tatrāyamanupubbī kathā – ekasmiṃ samaye titthiyā sannipatitvā mantesuṃ – ‘‘jānāthāvuso, kena kāraṇena samaṇassa gotamassa lābhasakkāro mahā hutvā nibbatto’’ti? ‘‘Na jānāma’’. ‘‘Tumhe pana na jānāthā’’ti? ‘‘Āma, jānāma’’ – moggallānaṃ nāma ekaṃ bhikkhuṃ nissāya uppanno[Pg.269]. So hi devalokaṃ gantvā devatāhi katakammaṃ pucchitvā āgantvā manussānaṃ kathesi – ‘‘idaṃ nāma katvā evarūpaṃ sampattiṃ labhantī’’ti. Niraye nibbattānampi kammaṃ pucchitvā āgantvā manussānaṃ kathesi – ‘‘idaṃ nāma katvā evarūpaṃ dukkhaṃ anubhavantī’’ti. Manussā tassa kathaṃ sutvā mahantaṃ lābhasakkāraṃ abhiharanti. Sace taṃ māretuṃ sakkhissāma, so lābhasakkāro amhākaṃ nibbattissati, attheso upāyoti sabbe ekacchandā hutvā ‘‘yaṃkiñci katvā taṃ māressāmā’’ti attano upaṭṭhāke samādapetvā kahāpaṇasahassaṃ labhitvā purisaghātake core pakkosāpetvā ‘‘mahāmoggallānatthero nāma samaṇassa gotamassa sāvako kāḷasilāyaṃ vasati, tumhe tattha gantvā taṃ mārethā’’ti tesaṃ taṃ sahassaṃ adaṃsu. Corā dhanalābhena sampaṭicchitvā ‘‘theraṃ māressāmā’’ti gantvā tassa vasanaṭṭhānaṃ parivāresuṃ. Thero tehi parikkhittabhāvaṃ ñatvā kuñcikacchiddena nikkhamitvā pakkāmi. Corā taṃ divasaṃ theraṃ adisvā punekadivasaṃ tassa vasanaṭṭhānaṃ parikkhipiṃsu. Thero ñatvā kaṇṇikāmaṇḍalaṃ bhinditvā ākāsaṃ pakkhandi. Evaṃ te paṭhamamāsepi, majjhimamāsepi theraṃ gahetuṃ nāsakkhiṃsu. Pacchimamāse pana sampatte thero attanā katakammassa ākaḍḍhanabhāvaṃ ñatvā na apagacchi. Corā taṃ paharantā taṇḍulakamattāni aṭṭhīni karontā bhindiṃsu. Atha naṃ ‘‘mato’’ti saññāya ekasmiṃ gumbapiṭṭhe khipitvā pakkamiṃsu.

此事之始末如下：某个时候，外道们聚在一起商议道：“贤友们，你们可知沙门乔达摩的利养与恭敬为何如此丰厚？”有人答道：“我们不知。”又有人问：“你们当真不知？”另一些人答道：“啊，我们知道，这是因为一位名叫目犍连的比丘。他前往天界，询问天神们造作了何种业，返回后便告知人们：‘造作了某种业，便能获得如此的福报。’他也前往地狱，询问那里的众生造作了何种业，返回后便告知人们：‘造作了某种业，便会遭受如此的痛苦。’”人们听闻此言，便对他行广大的利养与恭敬。“倘若我们能杀死他，那份利养与恭敬便会归于我们。”他们中有人说：“这个方法可行。”于是众人同心合意，说道：“不惜一切代价，定要将他杀死！”于是，他们说服自己的侍者们，筹集了一千钱币(kahāpaṇa)，然后召来杀人凶贼，对他们说：“沙门乔达摩有位名叫大目犍连的弟子，住在黑岩山(Kāḷasilā)，你们去那里将他杀死。”说完，便将那一千钱币交给了凶贼。那些凶贼为得钱财，便应承下来，前去包围了长老的住处。长老察知自己被包围，便从钥匙孔中脱身离去。凶贼们那日未见到长老，另一日又去包围了他的住处。长老察知后，便打破屋顶，跃入空中而去。就这样，在第一个月和第二个月里，他们都未能抓住长老。待到后一个月，长老了知自己所造之业力已成熟，便不再躲避。凶贼们上前击打他，将其骨骸尽皆摧碎，犹如米粒大小。之后，他们以为长老已死，便将他抛于一灌木丛中，然后离去。

Thero, ‘‘satthāraṃ passitvā vanditvāva parinibbāyissāmī’’ti attabhāvaṃ jhānaveṭhanena veṭhetvā ākāsena satthu santikaṃ gantvā satthāraṃ vanditvā ‘‘bhante, parinibbāyissāmī’’ti āha. ‘‘Parinibbāyissasi, moggallānā’’ti? ‘‘Āma, bhante’’ti. ‘‘Kattha gantvā parinibbāyissasī’’ti? ‘‘Kāḷasilāpadesaṃ, bhante’’ti. ‘‘Tena hi, moggallāna, mayhaṃ dhammaṃ kathetvā yāhi. Tādisassa hi me sāvakassa na dāni dassanaṃ atthī’’ti. So ‘‘evaṃ karissāmi, bhante’’ti satthāraṃ vanditvā ākāsaṃ uppatitvā sāriputtatthero viya parinibbānadivase nānappakārā iddhiyo katvā dhammaṃ kathetvā satthāraṃ vanditvā kāḷasilāpadesaṃ gantvā parinibbāyi. ‘‘Theraṃ kira corā māresu’’nti ayaṃ kathā sakalajambudīpe patthari.

长老决意：“我要见到导师并礼拜后才入灭。”于是他以禅定之力稳固其身，腾空前往导师之处，礼拜导师后说：“尊者，我将入灭。”“目犍连，你要入灭了吗？”“是的，尊者。”“你要去哪里入灭呢？”“尊者，去黑岩(Kāḷasilā)之地。”“那么，目犍连，你先为我说法再去吧。像你这样的弟子，我以后再也见不到了。”他回答说：“遵命，尊者。”礼拜导师后，他腾空而起，如舍利弗长老入灭之日一般，展现各种神通，说法后，礼拜导师，前往黑岩之地入灭。“据说盗贼杀害了长老”——此话传遍了整个瞻部洲。

Rājā [Pg.270] ajātasattu core pariyesanatthāya carapurise payojesi. Tesu coresu surāpāne suraṃ pivantesu maddesu eko ekassa piṭṭhiṃ paharitvā pātesi. So taṃ santajjento ‘‘ambho dubbinīta tvaṃ, kasmā me piṭṭhiṃ paharitvā pātesi, kiṃ pana, are duṭṭhacora, tayā mahāmoggallānatthero paṭhamaṃ pahato’’ti āha. ‘‘Kiṃ pana tvaṃ mayā paṭhamaṃ pahatabhāvaṃ na jānāsī’’ti? Evaṃ etesaṃ ‘‘mayā pahato, mayā pahato’’ti vadantānaṃ sutvā te carapurisā sabbe te core gahetvā rañño ārocesuṃ. Rājā te core pakkosāpetvā pucchi – ‘‘tumhehi thero mārito’’ti? ‘‘Āma, devā’’ti. ‘‘Kehi tumhe uyyojitā’’ti? ‘‘Naggasamaṇehi, devā’’ti. Rājā pañcasate naggasamaṇe gāhāpetvā pañcasatehi corehi saddhiṃ rājaṅgaṇe nābhipamāṇesu āvāṭesu nikhaṇāpetvā palālehi paṭicchādetvā aggiṃ dāpesi. Atha nesaṃ jhāmabhāvaṃ jānitvā ayanaṅgalehi kasāpetvā sabbe khaṇḍākhaṇḍaṃ kārāpesi. Tadā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘mahāmoggallānatthero attano ananurūpamaraṇaṃ patto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāma, bhante’’ti vutte ‘‘moggallānassa, bhikkhave, imasseva attabhāvassa ananurūpaṃ maraṇaṃ, pubbe pana tena katakammassa anurūpamevā’’ti vatvā ‘‘kiṃ panassa, bhante, pubbakamma’’nti puṭṭho taṃ vitthāretvā kathesi.

阿闍世王(Ajātasattu)为搜捕盗贼而派遣密探。那些盗贼在酒馆饮酒，酩酊大醉时，其中一人击打另一人的背部，将其打倒。被打者怒斥道：“喂，你这无礼之徒，为何打我后背，将我打倒？怎么，你这恶贼，难道是你第一个出手殴打大目犍连尊者(Mahāmoggallāna)的吗？”对方反问：“怎么，你不知道是我第一个出手打他的吗？”他们就这样争论着“是我打的，是我打的”，密探们听闻后，便将所有盗贼悉数逮捕，报告国王。国王召来盗贼们审问：“是你们杀了长老吗？”他们答道：“是的，大王。”“是谁指使你们的？”“是裸行沙门，大王。”国王于是命人逮捕五百名裸行沙门，将他们与五百名盗贼一同带到王家庭院，命人掘了深及肚脐的坑，把他们置于坑中，覆以干草，然后放火焚烧。待确认他们皆已烧焦后，又命人用铁犁耕过，将他们全部碾成碎片。当时，比丘们在法堂中议论：“大目犍连长老遭遇了与他身份不相称的死亡。”世尊前来问道：“诸位比丘，你们现在聚于此处，正在谈论什么？”他们回答：“世尊，是关于此事。”世尊说：“诸位比丘，目犍连于此生所遭遇的死亡，确实与此生不相称，但与他往昔所造之业却是相应的。”比丘们问：“世尊，他往昔所造是何业？”世尊便详细地讲述了此事。

Atīte, bhikkhave, bārāṇasiyaṃ eko kulaputto sayameva koṭṭanapacanādīni karonto mātāpitaro paṭijaggi. Athassa mātāpitaro ‘‘tāta, tvaṃ ekakova gehe ca araññe ca kammaṃ karonto kilamasi, ekaṃ te kumārikaṃ ānessāmā’’ti vatvā ‘‘ammatātā, yāva tumhe jīvatha, tāva vo sahatthā upaṭṭhahissāmī’’ti tena paṭikkhittāpi punappunaṃ yācitvā kumārikaṃ ānesuṃ. Sā katipāhameva te upaṭṭhahitvā pacchā tesaṃ dassanamapi anicchantī – ‘‘na sakkā tava mātāpitūhi saddhiṃ ekaṭṭhāne vasitu’’nti ujjhāyitvā tasmiṃ attano kathaṃ aggaṇhante tassa bahigatakāle makacivākakhaṇḍāni ca yāgupheṇake ca gahetvā tattha tattha ākiritvā tenāgantvā ‘‘kiṃ ida’’nti puṭṭhā ‘‘imesaṃ [Pg.271] mahallakaandhānaṃ etaṃ kammaṃ, sabbaṃ gehaṃ kiliṭṭhā karontā vicaranti, na sakkā etehi saddhiṃ ekaṭṭhāne vasitu’’nti evaṃ tāya punappunaṃ kathiyamānāya evarūpopi pūritapāramī satto mātāpitūhi saddhiṃ bhijji. So ‘‘hotu, jānissāmi nesaṃ kattabbakamma’’nti te bhojetvā ‘‘ammatātā, asukaṭṭhāne nāma tumhākaṃ ñātakā āgamanaṃ paccāsīsanti, tattha gamissāmā’’ti te yānakaṃ āropetvā ādāya gacchanto aṭavimajjhaṃ pattakāle ‘‘tāta, rasmiyo gaṇhatha, goṇā daṇḍasaññāya gamissanti, imasmiṃ ṭhāne corā vasanti, ahaṃ otaritvā carāmī’’ti pitu hatthe rasmiyo datvā otaritvā gacchanto saddaṃ parivattetvā corānaṃ uṭṭhitasaddamakāsi. Mātāpitaro saddaṃ sutvā ‘‘corā uṭṭhitā’’ti saññāya ‘‘tāta, corā uṭṭhitā, mahallakā mayaṃ, tvaṃ attānameva rakkhāhī’’ti āhaṃsu. So mātāpitaro viravantepi corasaddaṃ karonto koṭṭetvā māretvā aṭaviyaṃ khipitvā paccāgami.

过去，诸位比丘，在波罗奈城(Bārāṇasī)有一位良家子，亲自舂米、炊煮等，以奉养失明的父母。后来，他的父母对他说：“孩子，你独自一人，既要操持家务，又要下田劳作，实在太过劳累。我们为你娶一位姑娘来吧。”他回答说：“父亲，母亲，只要二位在世一日，我便会亲手奉养你们。”虽然他拒绝了，但父母再三请求，最终还是为他娶了一位姑娘。那女子只侍奉了数日，之后便连见他们一面也不愿，抱怨道：“实在无法与你的父母同住一处。”当丈夫不听她的话时，她便趁他外出之际，将猴粪与粥沫四处抛洒。待他回来问道：“这是怎么回事？”她便答道：“这是你那两个老瞎子干的，他们到处走动，把整个家都弄脏了。实在无法与他们同住一处。”由于她如此这般地再三言说，即便是这样一位已圆满波罗蜜的众生，也与父母产生了嫌隙。他想：“罢了，我自会处置他们。”于是，他让父母吃过饭后，对他们说：“父亲，母亲，在某某地方有亲戚正盼着你们，我们到那里去吧。”他让父母坐上车，行至森林中央时，便对父亲说：“父亲，请拿着缰绳，牛会凭着棍棒的信号前行。此地有盗贼出没，我下车步行。”他将缰绳交到父亲手中，下车走动，然后变声模仿盗贼蜂起之声。父母听到声音，以为盗贼真的来了，便说道：“孩子，盗贼来了！我们年事已高，你务必保全自己。”尽管父母哭喊着，他仍一边模仿盗贼的声音，一边将他们殴打致死，抛尸林中，然后返回。

Satthā idaṃ tassa pubbakammaṃ kathetvā ‘‘bhikkhave, moggallāno ettakaṃ kammaṃ katvā anekavassasatasahassāni niraye paccitvā tāva pakkāvasesena attabhāvasate evameva koṭṭetvā saṃcuṇṇo maraṇaṃ patto, evaṃ moggallānena attano kammānurūpameva maraṇaṃ laddhaṃ. Pañcahi corasatehi saddhiṃ pañcatitthiyasatānipi mama puttaṃ appaduṭṭhaṃ dussetvā anurūpameva maraṇaṃ labhiṃsu. Appaduṭṭhesu hi padussanto dasahi kāraṇehi anayabyasanaṃ pāpuṇātiyevā’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

世尊讲述了他这过去之业后说：“诸比丘，目犍连造作此业后，在地狱中受苦许多百千年，后以剩余的果报，于百世生命中，皆如此被捣成粉末而死。如此，目犍连获得了与其业相应的死亡。五百盗贼与五百外道，亦因加害我无过之子，而获得了相应的死亡。因为，加害无过之人者，必将因十种缘由而遭遇不幸与灾祸。”世尊以此连接前后，说法时宣说了这些偈颂：

‘‘Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;

Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.

若以惩罚加于不应受罚者，伤害于无过之人，彼将迅速遭遇十种境遇之一。

‘‘Vedanaṃ pharusaṃ jāniṃ, sarīrassa va bhedanaṃ;

Garukaṃ vāpi ābādhaṃ, cittakkhepaṃ va pāpuṇe.

或感受剧烈痛苦，或遭受财产损失，或身体遭毁坏，或患上重病，或心意狂乱。

‘‘Rājato vā upasaggaṃ, abbhakkhānaṃ va dāruṇaṃ;

Parikkhayaṃ va ñātīnaṃ, bhogānaṃ va pabhaṅgunaṃ.

或来自国王的灾难，或严厉的诬陷；或亲族的灭亡，或财富的毁灭。

‘‘Athavassa [Pg.272] agārāni, aggi ḍahati pāvako;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti. (dha. pa. 137-140);

或其家宅为烈火所焚；身坏命终后，愚者生于地狱。

393. Pavivekamanuyuttoti pakārena vivekaṃ ekībhāvaṃ anuyutto yojito yuttappayutto. Samādhibhāvanāratoti paṭhamajjhānādibhāvanāya rato allīno ca. Sabbāsave sakalakilese, pariññāya jānitvā pajahitvā, anāsavo nikkileso viharāmīti sambandho.

393. “致力于远离”（Pavivekamanuyutto），即以各种方式致力于远离、独处，恒常相应。“乐于修习禅定”（Samādhibhāvanārato），即乐于并沉浸于初禅等禅修。其关联如下：通过遍知并断除一切漏、所有烦恼，（行者）成为无漏、无烦恼者而住。

394. Idāni attano puññasambhāravasena pubbacaritassa phalaṃ dassento dharaṇimpi sugambhīrantiādimāha.

394. 如今，为显示依于自身福德资粮，过去所行之果，（尊者）说了以“大地亦甚深”等为开首的偈颂。

Tatrāyamanupubbīkathā – buddhena coditoti sammāsambuddhena codito uyyojito. Bhikkhusaṅghassa pekkhatoti mahato bhikkhusaṅghassa passantassa. Migāramātupāsādaṃ, pādaṅguṭṭhena kampayīti pubbārāme visākhāya mahāupāsikāya kāritaṃ sahassatthambhapaṭimaṇḍitaṃ mahāpāsādaṃ attano pādaṅguṭṭhena kampesiṃ. Ekasmiñhi samaye pubbārāme yathāvuttapāsāde bhagavati viharante sambahulā navakatarā bhikkhū uparipāsāde nisinnā satthārampi acintetvā tiracchānakathaṃ kathetumāraddhā. Taṃ sutvā bhagavā te saṃvejetvā attano dhammadesanāya bhājanabhūte kātukāmo āyasmantaṃ mahāmoggallānattheraṃ āmantesi – ‘‘passasi tvaṃ, moggallāna, nave bhikkhū tiracchānakathamanuyutte’’ti taṃ sutvā thero satthu ajjhāsayaṃ ñatvā abhiññāpādakaṃ āpokasiṇārammaṇaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘pāsādassa patiṭṭhitokāsaṃ udakaṃ hotū’’ti adhiṭṭhāya pāsādamatthake thupikaṃ pādaṅguṭṭhena pahari, pāsādo onamitvā ekena passena aṭṭhāsi. Punapi pahari, aparenapi passena aṭṭhāsi. Te bhikkhū bhītā saṃviggā pāsādassa patanabhayena tato nikkhamitvā bhagavato samīpe aṭṭhaṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā dhammaṃ desesi. Taṃ sutvā tesu keci sotāpattiphale patiṭṭhahiṃsu, keci sakadāgāmiphale, keci anāgāmiphale, keci arahattaphale patiṭṭhahiṃsu. Svāyamattho pāsādakampanasuttena dīpetabbo.

于此，其次第说是：“被佛陀督促”，即是被正等觉者所激励。“比丘僧众观看时”，即是大众比丘僧观看的时候。“以足趾撼动鹿母讲堂”，是指在东园(Pubbārāma)，由大优婆夷(mahāupāsikā)毘舍佉(Visākhā)所造，以千柱庄严的大讲堂，他以自己的足趾撼动了它。有一次，世尊住在东园上述的讲堂里，众多年轻比丘坐在上层，对导师毫不顾念，开始谈论畜生论。世尊听闻后，想要使他们警醒，成为堪受正法的根器，便对具寿大目犍连长老说：“目犍连，你看到那些年轻比丘正沉溺于畜生论吗？”长老听后，了知世尊的意趣，便入以神通为基础、以水遍为所缘的第四禅，出定后，决意道：“愿此讲堂的地基化为水！”然后以足趾敲击讲堂顶上的尖塔，讲堂便向一侧倾斜。再次敲击，又向另一侧倾斜。那些比丘恐惧悚惧，因害怕讲堂倒塌，便从里面出来，站到世尊跟前。导师观察他们的意乐后，为他们说法。听闻此法后，他们当中，有的安住于须陀洹果，有的安住于斯陀含果，有的安住于阿那含果，有的安住于阿罗汉果。此义当由《震动讲堂经》(Pāsādakampanasutta)阐明。

Vejayantapāsādanti [Pg.273] so vejayantapāsādo tāvatiṃsabhavane yojanasahassubbedho anekasahassaniyyūhakūṭāgārapaṭimaṇḍito devāsurasaṅgāme asure jinitvā sakke devānaminde nagaramajjhe ṭhite uṭṭhito vijayantena nibbattattā ‘‘vejayanto’’ti laddhanāmo pāsādo, taṃ sandhāyāha – ‘‘vejayantapāsāda’’nti, tampi ayaṃ thero pādaṅguṭṭhena kampeti. Ekasmiñhi samaye bhagavantaṃ pubbārāme viharantaṃ sakko devarājā upasaṅkamitvā taṇhāsaṅkhayavimuttiṃ pucchi. Tassa bhagavā vissajjesi. So taṃ sutvā attamano pamudito abhivādetvā padakkhiṇaṃ katvā attano devalokameva gato. Athāyasmā mahāmoggallāno evaṃ cintesi – ‘‘ayaṃ sakko bhagavantaṃ upasaṅkamitvā evarūpaṃ gambhīranibbānapaṭisaṃyuttaṃ pañhaṃ pucchi, bhagavatā ca pañho vissajjito, kiṃ nu kho jānitvā gato, udāhu ajānitvā. Yaṃnūnāhaṃ devalokaṃ gantvā tamatthaṃ jāneyya’’nti? So tāvadeva tāvatiṃsabhavanaṃ gantvā sakkaṃ devānamindaṃ tamatthaṃ pucchi. Sakko dibbasampattiyā pamatto hutvā vikkhepaṃ akāsi. Thero tassa saṃvegajananatthaṃ vejayantapāsādaṃ pādaṅguṭṭhena kampesi. Tena vuttaṃ –

胜利殿(Vejayantapāsāda)：那座胜利殿位于三十三天(Tāvatiṃsa)，高一千由旬，以无数千计的尖顶楼阁庄严。在天神与阿修罗之战中，天帝释(Sakka)战胜阿修罗后，立于城中，此殿因由胜利者建成而得名“胜利殿”。这位长老也用脚趾撼动了它。实则，有一次世尊住在东园(Pubbārāma)时，天帝释前来请教关于贪爱灭尽解脱的问题。世尊为他解答。他听后心生欢喜，非常愉悦，顶礼右绕后便返回自己的天界。那时，具寿大目犍连(Mahāmoggallāna)心想：“这位天帝释前来向世尊请教如此深奥、与涅槃相应的问题，世尊也为他解答了。他究竟是明白了才走的，还是不明白呢？我何不到天界去，了解此事？”于是他即刻前往三十三天，向天帝释询问此事。天帝释因沉溺于天界的成就而放逸，心不在焉。长老为了让他生起悚惧感，便用脚趾撼动了胜利殿。因此说——

‘‘Yo vejayantapāsādaṃ, pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho, saṃvejesi ca devatā’’ti. (ma. ni. 1.513);

“具神通力者，以足趾动摇胜利殿，亦令诸天神悚惧。”（中部1.513）

Ayaṃ panattho – cūḷataṇhāsaṅkhayavimuttisuttena (ma. ni. 1.390 ādayo) dīpetabbo. Kampitākāro heṭṭhā vuttoyeva. ‘‘Sakkaṃ so paripucchatī’’ti (ma. ni. 1.513) yathāvuttameva therassa taṇhāsaṅkhayavimuttipucchaṃ sandhāya vuttaṃ. Tenāha – ‘‘apāvuso, jānāsi, taṇhakkhayavimuttiyo’’ti? Tassa sakko viyākāsi. Idaṃ therena pāsādakampane kate saṃviggahadayena pamādaṃ pahāya yoniso manasi karitvā pañhassa byākatabhāvaṃ sandhāya vuttaṃ. Satthārā desitaniyāmeneva hi so tadā kathesi. Tenāha – ‘‘pañhaṃ puṭṭho yathātatha’’nti (ma. ni. 1.513). Tattha sakkaṃ so paripucchatīti sakkaṃ devarājaṃ mahāmoggallānatthero satthārā desitāya taṇhāsaṅkhayavimuttiyā sammadeva gahitabhāvaṃ pucchi. Atītatthe hi idaṃ vattamānavacanaṃ. Apāvuso, jānāsīti āvuso, api jānāsi, kiṃ jānāsi? Taṇhakkhayavimuttiyoti (ma. ni. 1.513) taṇhāsaṅkhayavimuttiyo satthārā tuyhaṃ desitā, tathā ‘‘kiṃ [Pg.274] jānāsī’’ti pucchati. Taṇhakkhayavimuttiyoti vā taṇhāsaṅkhayavimuttisuttassa desanaṃ pucchati.

此义应当用《小渴爱灭尽解脱经》(Cūḷataṇhāsaṅkhayavimuttisutta)（《中部》1.390等）来阐明。震动的样子已在前面说过。“他询问帝释(Sakka)”（《中部》1.513），是针对长老如前所述关于渴爱灭尽解脱的提问而说。因此说：“贤友(āvuso)，你了知渴爱灭尽解脱吗？”帝释为他作了解释。这是指长老使宫殿震动时，帝释心怀悚惧，舍离放逸，如理作意后回答了问题的情况。因为他当时确实是依循世尊所教导的准则而说。因此说：“所问如实答”（《中部》1.513）。此处“他询问帝释”是指大目犍连(Mahāmoggallāna)长老向天主帝释询问，他是否已正确领会世尊所教导的渴爱灭尽解脱。此处的现在时态词用于表达过去之义。“贤友，你了知吗？”是问：“贤友，你是否了知？了知什么？”“渴爱灭尽解脱”（《中部》1.513）是问：“世尊为你宣说了渴爱灭尽解脱，你是否如实了知？”或者说，是问关于《渴爱灭尽解脱经》的教导。

Brahmānanti mahābrahmānaṃ. Sudhammāyābhito sabhanti (ma. ni. 1.513) sudhammāya sabhāya. Ayaṃ pana brahmaloke sudhammā sabhā, na tāvatiṃsabhavane. Sudhammāsabhāvirahito devaloko nāma natthi. ‘‘Ajjāpi te, āvuso, sā diṭṭhi, yā te diṭṭhi pure ahū’’ti imaṃ brahmalokaṃ upagantuṃ samattho natthi koci samaṇo vā brāhmaṇo vā. Satthu idhāgamanato pubbe yā tuyhaṃ diṭṭhi ahosi, kiṃ ajjāpi idānipi sā diṭṭhi na vigatāti? Passasi vītivattantaṃ brahmaloke pabhassaranti brahmaloke vītipatantaṃ mahākappinamahākassapādīhi sāvakehi parivāritassa tejodhātuṃ samāpajjitvā nisinnassa sasāvakassa bhagavato okāsaṃ passasīti attho. Ekasmiñhi samaye bhagavā brahmaloke sudhammāya sabhāya sannipatitvā sannisinnassa ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā evaṃmahiddhiko, so idha āgantuṃ sakkuṇeyyā’’ti cintentassa brahmuno cittamaññāya tattha gantvā brahmuno matthake ākāse nisinno tejodhātuṃ samāpajjitvā obhāsaṃ muñcanto mahāmoggallānādīnaṃ āgamanaṃ cintesi. Saha cintanena tepi tattha gantvā satthāraṃ vanditvā satthu ajjhāsayaṃ ñatvā tejodhātuṃ samāpajjitvā paccekadisāsu nisīditvā obhāsaṃ vissajjesuṃ. Sakalabrahmaloko ekobhāso ahosi. Satthā brahmuno kallacittataṃ ñatvā catusaccapakāsanaṃ dhammaṃ desesi. Desanāpariyosāne anekāni brahmasahassāni maggaphalesu patiṭṭhahiṃsu. Taṃ sandhāya codento ajjāpi te, āvuso, sā diṭṭhīti gāthamāha. Ayaṃ panattho bakabrahmasuttena (saṃ. ni. 1.175) dīpetabbo. Vuttaṃ hetaṃ (saṃ. ni. 1.176) –

“梵天众”（Brahmānaṃ）是指大梵天众（mahābrahmānaṃ）。“于善法堂旁之集会”（Sudhammāyābhito sabhaṃ），即善法堂（sudhammāya sabhāya）。（参考《中部》1.513）此善法堂是在梵天界，而非在忉利天（Tāvatiṃsa）。无善法堂者，不名为天界。“贤友，汝昔所持之见，今仍有耶？”此见解即：无有任何沙门或婆罗门能至此梵天界。导师未来此地前，汝所持有之见，难道至今仍未舍离吗？“汝见遍照梵界光”者，义为：汝见世尊为大劫宾那（Mahākappina）、大迦叶（Mahākassapa）等声闻所围绕，与诸声闻弟子同入火界定而坐，见其光明否？诚然，曾于一时，诸梵天集于梵天界之善法堂。世尊了知其中一位梵天心想：“是否有沙门或婆罗门有如此大神通，能来此处？”，便前往彼处，坐于该梵天顶上之虚空中，入火界定，放射光明，并忆念大目犍连（Mahāmoggallāna）等前来。随其忆念，彼等亦至彼处，礼敬导师，了知导师意向后，即入火界定，于各方坐已，放射光明。整个梵天界成为一片光明。导师知梵天心已柔软，便开示阐明四谛之法。说法结束时，数千梵天证得道果。缘于此事而呵责，故说偈言：“贤友，汝昔所持之见，今仍有耶？”此义当由《婆伽梵天经》（Baka-brahma Sutta, 相应部1.175）阐明。诚如经言（相应部1.176）：

‘‘Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘natthi samaṇo vā brāhmaṇo vā yo idha āgaccheyyā’ti. Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya[Pg.275], pasāritaṃ vā bāhaṃ samiñjeyya; evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho bhagavā tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā.

有一次，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)的给孤独(Anāthapiṇḍika)园。当时，某位梵天生起了这样的恶见：“没有沙门或婆罗门能来到这里。”于是，世尊以心了知那位梵天的心念，犹如强壮之人屈伸手臂一般，就在祇陀林隐没，而于彼梵界显现。然后，世尊在那位梵天的上方虚空中，入火界定而结跏趺坐。

‘‘Atha kho āyasmato mahāmoggallānassa etadahosi ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahāmoggallāno bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

那时，具寿大目犍连(Mahāmoggallāna)心想：“现在世尊住在哪里呢？”具寿大目犍连以清净、超人之天眼，看见世尊在那位梵天的上方虚空中结跏趺坐，已入火界定。看见之后，犹如强壮之人屈伸手臂一般，就在祇陀林(Jetavana)隐没，而于彼梵界显现。然后，具寿大目犍连面向东方，在那位梵天的上方虚空中，入于火界定而结跏趺坐，位置比世尊更低。

‘‘Atha kho āyasmato mahākassapassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahākassapo bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākassapo dakkhiṇaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

那时，具寿摩诃迦叶(Mahākassapa)心想：“世尊现在安住何处？”具寿摩诃迦叶以清净、超人之天眼，看见世尊于那位梵天的上方虚空中结跏趺坐，已入火界定。见后，犹如力士屈伸臂顷，于祇陀林(Jetavana)隐没，现身于彼梵天界。其后，具寿摩诃迦叶朝向南方，于那位梵天的上方虚空中结跏趺坐，入火界定，坐于世尊下方。

‘‘Atha kho āyasmato mahākappinassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahākappino bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke [Pg.276] pāturahosi. Atha kho āyasmā mahākappino pacchimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

那时，具寿摩诃劫宾那(Mahākappina)心想：“世尊现在安住何处？”具寿摩诃劫宾那以清净、超人之天眼，看见世尊于那位梵天的上方虚空中结跏趺坐，已入火界定。见后，犹如力士屈伸臂顷，于祇陀林(Jetavana)隐没，现身于彼梵天界。其后，具寿摩诃劫宾那朝向西方，于那位梵天的上方虚空中结跏趺坐，入火界定，坐于世尊下方。

‘‘Atha kho āyasmato anuruddhassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā anuruddho bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā anuruddho uttaraṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato’’.

那时，具寿阿那律(Anuruddha)心想：“世尊现在安住何处？”具寿阿那律以清净、超人之天眼，看见世尊于那位梵天的上方虚空中结跏趺坐，已入火界定。见后，犹如力士屈伸臂顷，于祇陀林(Jetavana)隐没，现身于彼梵天界。其后，具寿阿那律朝向北方，于那位梵天的上方虚空中结跏趺坐，入火界定，坐于世尊下方。

Atha kho āyasmā mahāmoggallāno taṃ brahmānaṃ gāthāya ajjhabhāsi –

于是，具寿大目犍连以偈颂对那位梵天说道：

‘‘Ajjāpi te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassara’’nti.

“贤友，你今日还持有你往昔所持的见解吗？你看见在梵天界中，有光辉超越其上吗？”

‘‘Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu;

Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Svāhaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato’’ti.

“尊者，我已不持有我往昔所持的见解。我看见在梵天界中，有光辉超越其上。今日我怎能还说‘我是常，我是恒’呢？”

‘‘Atha kho bhagavā taṃ brahmānaṃ saṃvejetvā seyyathāpi nāma balavā puriso…pe… evameva tasmiṃ brahmaloke antarahito jetavane pāturahosi. Atha kho so brahmā aññataraṃ brahmapārisajjaṃ āmantesi – ‘ehi tvaṃ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ evaṃ vadehi – ‘‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’’ti? ‘Evaṃ, mārisā’ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ [Pg.277] etadavoca – ‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’ti? Atha kho āyasmā mahāmoggallāno taṃ brahmapārisajjaṃ gāthāya ajjhabhāsi –

那时，世尊使那位梵天悚然之后，犹如一位强壮的人……就在那样，他在那个梵天界隐没，而出现在祇陀林。然后，那位梵天对一位梵众天人说：“来，贤者，你到具寿大目犍连那里去。去了之后，对具寿大目犍连这样说：‘贤者目犍连，世尊的弟子中，是否还有其他像您目犍连、迦叶、劫宾那、阿那律这样有大神通、大威力的呢？’”“是的，贤者。”那位梵众天人回答了那位梵天后，就到具寿大目犍连那里去。去了之后，对具寿大目犍连说了这番话：“贤者目犍连，世尊的弟子中，是否还有其他像您目犍连、迦叶、劫宾那、阿那律这样有大神通、大威力的呢？”于是，具寿大目犍连以偈颂对那位梵众天人说：

‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā’’ti.

“佛陀的弟子中，有许多是具足三明、已达神通、善巧于他心智、漏尽的阿罗汉。”

‘‘Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṃ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami, upasaṅkamitvā taṃ brahmānaṃ etadavoca – ‘āyasmā mārisa mahāmoggallāno evamāha –

那时，那位梵众天人对具寿大目犍连所说的话感到欢喜、随喜后，便去到那位梵天那里。去了之后，对那位梵天这样说：“贤者，具寿大目犍连这样说——

‘‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā’’’ti. –

“‘佛陀的弟子中，有许多是具足三明、已达神通、善巧于他心智、漏尽的阿罗汉。’”

Idamavoca so brahmapārisajjo. Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṃ abhinandīti (saṃ. ni. 1.176).

那位梵众天人说了这番话。那位梵天心满意足，对那位梵众天人所说的话感到欢喜。

Idaṃ sandhāya vuttaṃ – ‘‘ayaṃ panattho bakabrahmasuttena dīpetabbo’’ti.

这是针对此而说：“此义当由《婆迦梵天经》阐明。”

Mahāneruno kūṭanti (ma. ni. 1.513) kūṭasīsena sakalameva sinerupabbatarājaṃ vadasi. Vimokkhena apassayīti (ma. ni. 1.513) jhānavimokkhena nissayena abhiññāyena passayīti adhippāyo. Vananti (ma. ni. 1.513) jambudīpaṃ. So hi vanabāhullatāya ‘‘vana’’nti vutto. Tenāha ‘‘jambumaṇḍassa issaro’’ti. Pubbavidehānanti (ma. ni. 1.513) pubbavidehaṭṭhānañca pubbavidehanti attho. Ye ca bhūmisayā narāti (ma. ni. 1.513) bhūmisayā narā nāma aparagoyānauttarakurukā ca manussā. Te hi gehābhāvato ‘‘bhūmisayā’’ti vuttā. Tepi sabbe apassayīti sambandho. Ayaṃ panattho nandopanandadamanena dīpetabbo – ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā ‘‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ mayhaṃ gehe bhikkhaṃ gaṇhathā’’ti nimantetvā pakkāmi. Taṃdivasañca bhagavato paccūsasamaye dasasahassilokadhātuṃ olokentassa nandopanando nāma [Pg.278] nāgarājā ñāṇamukhe āpāthaṃ āgacchi. Bhagavā ‘‘ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthaṃ āgacchati, kiṃ nu kho bhavissatī’’ti āvajjento saraṇagamanassa upanissayaṃ disvā ‘‘ayaṃ micchādiṭṭhiko tīsu ratanesu appasanno, ko nu kho imaṃ micchādiṭṭhiko vimoceyyā’’ti āvajjento mahāmoggallānattheraṃ addasa. Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi – ‘tathāgato devacārikaṃ gacchatī’’’ti. Taṃdivasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. So dibbaratanapallaṅke dibbena setacchattena dhāriyamāno tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaannapānaṃ olokayamāno nisinno hoti. Atha kho bhagavā yathā nāgarājā passati, tathā katvā tassa vimānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi.

“大须弥山之顶”（《中部》1.513）：以峰顶之首，称呼整座须弥山王。“以解脱而观察”（《中部》1.513）：意思是，以禅定解脱为依，以神通智观察。“森林”（《中部》1.513）：指瞻部洲。因其森林繁茂，故称‘森林’。因此说‘瞻部洲的主人’。“东胜身洲人”（《中部》1.513）：意思是东胜身洲之地与东胜身洲之人。“睡在地上的人”（《中部》1.513）：所谓睡在地上的人，是指西牛货洲和北俱卢洲的人。因他们没有房屋，故称‘睡在地上的人’。他们也全都被观察到，这是上下文的关联。这个义理应当以调伏难陀优波难陀（Nandopananda）的故事来阐明——据说有一次，给孤独居士听了世尊的说法后，邀请道：‘世尊，请于明日与五百位比丘一同到我家中接受供养。’说完便离开了。那天黎明时分，世尊在观察一万世界时，一位名叫难陀优波难陀（Nandopananda）的龙王进入其智见范围。世尊思惟：‘这位龙王进入我的智见范围，将有何事发生呢？’在省察时，他看见了对方有皈依的助缘，‘此人是邪见者，于三宝无净信，谁能使这位邪见者解脱呢？’如此省察时，他看见了大目犍连长老。天亮之后，他洗漱完毕，对具寿阿难说：‘阿难，去告知五百位比丘：如来将要天界游行。’那天，他们为难陀优波难陀（Nandopananda）准备了宴饮之地。他坐在天界的宝座上，由天界的白伞盖为他撑持，被三类伎乐和龙众围绕，观看着陈设在天界器皿中的饮食。那时，世尊为了让龙王看见，便与五百位比丘一起，从其宫殿上方，朝三十三天界（Tāvatiṃsa）而去。

Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘ime hi nāma muṇḍasamaṇakā amhākaṃ uparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī’’ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena pariggahetvā adassanaṃ gamesi.

尔时，龙王难陀优波难陀(Nandopananda)生起此等恶见：“此等剃头沙门，竟从我等上方，出入三十三天(Tāvatiṃsa)天神之殿。自今而后，我决不容此辈于我等头顶撒下足尘而过！”于是，他起身前往须弥山脚，舍弃己身，以其身躯七匝缠绕须弥山，于其上展开头罩，以倒覆之头罩笼罩三十三天之殿，使其隐没不见。

Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca – ‘‘pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa uparidhajaṃ passāmi. Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi…pe… na vejayantassa pāsādassa uparidhajaṃ passāmī’’ti. ‘‘Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito’’ti. ‘‘Damemi naṃ, bhante’’ti. Na bhagavā naṃ anujāni. Atha kho āyasmā bhaddiyo, āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Bhagavā anujāni.

于是，具寿护国对世尊说此言：“世尊，往昔我立于此处，得见须弥山，得见须弥山之庄严，得见三十三天，得见胜利殿，得见胜利殿顶之幢幡。世尊，是何因何缘，如今我既不见须弥山……亦不见胜利殿顶之幢幡？”“护国，此乃龙王难陀优波难陀对汝等生瞋，以其身七匝缠绕须弥山，于其上以头罩覆盖，制造黑暗而住。”“世尊，我愿调伏彼！”世尊不允。其后，具寿跋提(Bhaddiya)、具寿罗睺罗，乃至所有比丘皆依次起身。世尊亦不允。

Avasāne [Pg.279] mahāmoggallānatthero – ‘‘ahaṃ, bhante, damemi na’’nti āha. ‘‘Damehi, moggallānā’’ti bhagavā anujāni. Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. Nāgarājā dhūmāyi. Theropi ‘‘na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthī’’ti dhūmāyi. Nāgarājassa dhūmo theraṃ na bādhati, therassa pana dhūmo nāgarājaṃ bādhati. Tato nāgarājā pajjali, theropi ‘‘na tuyhaṃyeva sarīre aggi atthi, mayhampi atthī’’ti pajjali. Nāgarājassa tejo theraṃ na bādhati, therassa pana tejo nāgarājānaṃ bādhati. Nāgarājā – ‘‘ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cā’’ti cintetvā ‘‘bho, tuvaṃ kosī’’ti paṭipucchi. ‘‘Ahaṃ kho, nanda, moggallāno’’ti. ‘‘Bhante, attano bhikkhubhāvena tiṭṭhāhī’’ti.

最后，大目犍连长老说：“世尊，我来调伏他。”世尊允许道：“目犍连，你去调伏他吧。”长老舍弃自身，化作巨大的龙王之相，用身体缠绕龙王难陀优波难陀(Nandopananda)十四匝，将自己的头置于其头顶之上，连同须弥山一起挤压。龙王冒出烟。长老也说：“不只你的身体有烟，我也有。”于是也冒出烟。龙王的烟不能伤害长老，而长老的烟却能伤害龙王。接着龙王燃起火，长老也说：“不只你的身体有火，我也有。”于是也燃起火。龙王的火力不能伤害长老，而长老的火力却能伤害龙王。龙王心想：“此人以须弥山挤压我，自己还冒烟燃火。”于是反问道：“喂，你是谁？”“难陀，我实是目犍连。”“尊者，请安住于您本来的比丘之身吧。”

Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami. Tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. Tato nāgarājā mukhaṃ vivari, thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. Bhagavā – ‘‘moggallāna, manasi karohi, mahiddhiko nāgo’’ti āha. Thero ‘‘mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi dameyya’’ntiādimāha.

长老舍弃了那个化身，从龙王的右耳孔进入，自左耳孔出来；又从左耳孔进入，自右耳孔出来。同样地，从右鼻孔进入，自左鼻孔出来；又从左鼻孔进入，自右鼻孔出来。然后龙王张开嘴，长老从其口中进入，于其腹中东西经行。世尊说：“目犍连，要留心，此龙神通广大。”长老说：“世尊，我的四神足(iddhipādā)已修习、多作、已作车乘、已作基础、已建立、已熟练、善巧发起。世尊，且不说这难陀优波难陀，即便有百个、千个像他一样的龙王，我也能调伏。”

Nāgarājā cintesi – ‘‘pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā khādissāmī’’ti cintetvā ‘‘nikkhamatha, bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthā’’ti āha. Thero nikkhamitvā bahi aṭṭhāsi. Nāgarājā ‘‘ayaṃ so’’ti disvā nāsavātaṃ vissajji, thero catutthajjhānaṃ samāpajji, lomakūpampissa vāto cāletuṃ nāsakkhi. Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino [Pg.280] hutvā samāpajjituṃ na sakkhissantīti nesaṃ bhagavā nāgarājadamanaṃ nānujāni.

龙王心忖：“他进来时我未见到，今其出去时，我当置其于獠牙间嚼食。”如是思已，便言：“尊者，请出去吧，勿于我腹中往返经行，恼乱于我。”长老出，立于外。龙王见“此即是彼”，遂喷鼻息，长老入第四禅，此风甚至不能动其一毛孔。据说其余比丘，从始即能施展各种神通，然至此境，因彼等不能如是迅速入定，故世尊不允彼等调伏龙王。

Nāgarājā ‘‘ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhi, mahiddhiko so samaṇo’’ti cintesi. Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti vadanto therassa pāde vandi. Thero ‘‘satthā, nanda, āgato, ehi gamissāmā’’ti nāgarājānaṃ dametvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. Nāgarājā bhagavantaṃ vanditvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti āha. Bhagavā ‘‘sukhī hohi, nāgarājā’’ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi.

龙王心忖：“我竟不能以鼻息动此沙门一毛孔，此沙门神通广大。”长老舍弃自身，幻化为金翅鸟之相，示金翅鸟之威势，追逐龙王。龙王亦舍弃自身，幻化为少年之相，向长老顶礼，言：“尊者，我皈依于您。”长老言：“难陀，导师已至，我们去吧。”遂调伏龙王，令其驯服，携之往世尊处。龙王礼拜世尊后，言：“世尊，我皈依于您。”世尊言：“龙王，愿你安乐。”言毕，便与比丘僧团一同前往给孤独的住所。

Anāthapiṇḍiko ‘‘kiṃ, bhante, atidivā āgatatthā’’ti āha. ‘‘Moggallānassa ca nandopanandassa ca saṅgāmo ahosī’’ti. ‘‘Kassa pana, bhante, jayo, kassa parājayo’’ti? ‘‘Moggallānassa jayo, nandassa parājayo’’ti. Anāthapiṇḍiko ‘‘adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ sattāhaṃ therassa sakkāraṃ karissāmī’’ti vatvā sattāhaṃ buddhappamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Tena vuttaṃ – ‘‘nandopanandadamanena dīpetabbo’’ti.

给孤独(Anāthapiṇḍika)说：“世尊，为何这么晚才来？”“目犍连(Moggallāna)与难陀优波难陀(Nandopananda)之间发生了一场战斗。”“世尊，那么谁胜谁负呢？”“目犍连胜，难陀优波难陀负。”给孤独说：“世尊，请世尊应允我连续七日供食，我将在这七日中供养长老。”说完，他便在七日中，对以佛陀为首的五百位比丘作了大供养。是故说：“当以调伏难陀优波难陀之事而宣说。”

Ekasmiñhi samaye pubbārāme visākhāya mahāupāsikāya kāritasahassagabbhapaṭimaṇḍite pāsāde bhagavati viharante…pe… saṃvejesi ca devatāti. Tena vuttaṃ –

实有一时，世尊住在东园(Pubbārāma)，即大优婆夷毘舍佉(Visākhā)所建、饰有千间房舍的殿堂中时……乃至……并震动了诸天。是故说：

‘‘Dharaṇimpi sugambhīraṃ, bahalaṃ duppadhaṃsiyaṃ;

Vāmaṅguṭṭhena khobheyyaṃ, iddhiyā pāramiṃ gato’’ti.

“我已达神通究竟，即便是这甚深、厚实、难毁坏的大地，我也能用左足大拇趾令其震动。”

Tattha iddhiyā pāramiṃ gatoti vikubbaniddhiādiiddhiyā pariyosānaṃ gato patto.

此中，“神通已达究竟”，是指已到达、证得神变等神通的最终圆满。

395. Asmimānanti ahamasmi paññāsīlasamādhisampannotiādi asmimānaṃ na passāmi na akkhāmīti attho. Tadeva dīpento māno mayhaṃ na vijjatīti āha. Sāmaṇere upādāyāti sāmaṇere ādiṃ [Pg.281] katvā sakale bhikkhusaṅghe garucittaṃ gāravacittaṃ ādarabahumānaṃ ahaṃ karomīti attho.

395. “我慢(asmimāna)”者，谓“我具足慧、戒、定”等慢心。其义为：我未见、未说有此我慢。为阐明此义，而说“我无我慢”。“于诸沙弥”者，谓从沙弥(sāmaṇera)开始，我对全体比丘僧团，皆生起敬重、恭敬、尊重、崇敬之心。

396. Aparimeyye ito kappeti ito amhākaṃ uppannakappato antarakappādīhi aparimeyye ekaasaṅkhyeyyassa upari satasahassakappamatthaketi attho. Yaṃ kammamabhinīharinti aggasāvakabhāvassa padaṃ puññasampattiṃ pūresiṃ. Tāhaṃ bhūmimanuppattoti ahaṃ taṃ sāvakabhūmiṃ anuppatto āsavakkhayasaṅkhātaṃ nibbānaṃ patto asmi amhīti attho.

396. “于无量劫前”者，谓从我们此生之劫起，历经无量之中间劫等，超过一阿僧祇又十万劫。“我所发起之业”者，谓我已圆满作为上首弟子之基础的福德资粮。“我已证得彼地”者，谓我已证得该弟子地，并已证得名为“诸漏已尽”的涅槃。

397. Atthapaṭisambhidādayo catasso paṭisambhidā sotāpattimaggādayo aṭṭha vimokkhā iddhividhādayo cha abhiññāyo me mayā sacchikatā paccakkhaṃ katā. Buddhassa bhagavato ovādānusāsanīsaṅkhātaṃ sāsanaṃ mayā kataṃ sīlapaṭipattinipphādanavasena pariyosāpitanti attho.

397. 义无碍解等四无碍解、须陀洹道等（诸道果）、八解脱、神变等六神通，此等我皆已亲证。我已通过圆满戒行，完成了被称为教诫与教诲的世尊之教法。此为义。

Itthanti iminā pakārena heṭṭhā vuttakkamena. Evaṃ so ekasseva anomadassībuddhassa santike dvikkhattuṃ byākaraṇaṃ labhi. Kathaṃ? Heṭṭhā vuttanayena seṭṭhi hutvā tassa bhagavato santike laddhabyākaraṇo tato cuto sāmuddike nāgabhavane nibbatto tasseva bhagavato santike dīghāyukabhāvena upahāraṃ katvā nimantetvā bhojetvā mahāpūjaṃ akāsi. Tadāpi bhagavā byākaraṇaṃ kathesi. Sudanti padapūraṇe nipāto. Āyasmāti piyavacanaṃ garugāravādhivacanaṃ. Mahāmoggallānatthero imā apadānagāthāyo abhāsittha kathesi. Itīti parisamāpanatthe nipāto.

“如是”(itthaṃ)，依此方式，如前所述。他即于阿那牟达西(Anomadassī)佛处，两次获得授记。其经过如何？如前所述，他先为长者，于彼世尊处获得授记；从彼处去世后，转生于海中龙宫，以长寿之故于彼世尊处献上供养，邀请并供养食物，作盛大供养。彼时，世尊亦为之授记。“sudaṃ”是为满足音节的助词。“具寿”是爱语，是表示尊重恭敬之语。大目犍连长老说此等譬喻偈。“iti”是表结束义的助词。

Mahāmoggallānattheraapadānavaṇṇanā samattā.

大目犍连长老譬喻释义终。

3-3. Mahākassapattheraapadānavaṇṇanā

3-3. 大迦叶长老譬喻释义

Padumuttarassa [Pg.282] bhagavatotyādikaṃ āyasmato mahākassapattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññasambhārāni upacinanto padumuttarabhagavato kāle haṃsavatīnagare vedeho nāma asītikoṭivibhavo kuṭumbiko ahosi. So buddhamāmako, dhammamāmako, saṅghamāmako, upāsako hutvā viharanto ekasmiṃ uposathadivase pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi.

“于莲花上佛(Padumuttara)……”等语，是具寿大迦叶长老的譬喻。他亦曾在过去诸佛处立下誓愿，于一一有生中，积累作为出离轮回之依止的福德资粮。于莲花上佛世尊之时，他在天鹅城(Haṃsavatī)中，生为一位名为维德哈(Vedeha)、拥有八十俱胝财富的家长。他敬爱佛、法、僧，作为一名优婆塞而住。在一个布萨日，他清晨用过美食，受持布萨诸支后，手持香、花等物前往寺院，在供养、礼敬导师后，坐于一旁。

Tasmiñca khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ nisabho’’ti etadagge ṭhapesi. Upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā ‘‘sve, bhante, mayhaṃ bhikkhaṃ adhivāsethā’’ti nimantesi. ‘‘Mahā kho, upāsaka, bhikkhusaṅgho’’ti. ‘‘Kittako, bhante’’ti? ‘‘Aṭṭhasaṭṭhibhikkhusatasahassa’’nti. ‘‘Bhante, ekaṃ sāmaṇerampi vihāre asesetvā mayhaṃ bhikkhaṃ gaṇhathā’’ti. Satthā adhivāsesi. Upāsako satthu adhivāsanaṃ ñatvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāguādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi.

其时，导师将名为大尼萨跋（Mahānisabha）的第三位声闻弟子，置于头陀行者之首位，宣告道：“诸比丘，于我修持头陀行之比丘声闻中，此尼萨跋（Nisabha）为第一。”优婆塞闻言心生净信，待法说结束，大众起身离去后，便顶礼导师，邀请道：“尊者，恳请明日接受我的供养。”“优婆塞，比丘僧团人数众多。”“尊者，有多少呢？”“有六百八十万比丘。”“尊者，即便寺院中不留下一位沙弥，也请接受我的供养。”导师默然受之。优婆塞得知导师应允，便回家准备大布施，并于次日派人禀告导师时至。导师取衣钵，由比丘僧团围绕，前往优婆塞家，坐于所设之座。献净水毕，接受粥等食物，并主持了斋食。该优婆塞亦坐于导师近旁。

Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, dethā’’ti āha. Thero pattaṃ adāsi. ‘‘Bhante, idheva pavisatha, satthāpi gehe nisinno’’ti. ‘‘Na vaṭṭissati, upāsakā’’ti. So therassa pattaṃ gahetvā piṇḍapātassa pūretvā adāsi. Tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha – ‘‘mahānisabhatthero, bhante, ‘satthāpi gehe nisinno’ti vuttepi pavisituṃ na icchi. Atthi nu kho etassa tumhākaṃ guṇehi atirekaguṇo’’ti? Buddhānañca vaṇṇamaccheraṃ nāma natthi, tasmā satthā evamāha – ‘‘upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ [Pg.283] udikkhati. Mayaṃ gāmantasenāsane vasāma, so araññeyeva vasati. Mayaṃ channe vasāma, so abbhokāseyeva vasatī’’ti bhagavā ‘‘ayañca ayañcetassa guṇo’’ti mahāsamuddaṃ pūrayamāno viya tassa guṇaṃ kathesi.

其时，大尼沙跋长老为乞食而行，走上同一条街道。优婆塞看见后，起身前去礼拜长老，说道：“尊者，请把钵给我。”长老便将钵递给他。“尊者，请进来吧，导师也在屋里坐着。”“不合适，优婆塞。”于是，他接过长老的钵，盛满食物后奉上。随后送了长老一程，返回到导师跟前坐下，如此说道：“世尊，当我说了‘导师也在屋里坐着’时，大尼沙跋长老也不愿进来。难道他有超越您的功德吗？”诸佛实无称誉之悭吝，因此导师说道：“优婆塞，我们是坐在屋里等待食物，而那位比丘却不这样坐着盼望食物。我们住在村落附近的僧房，他却只住在森林里。我们住在有遮盖处，他却只住在露天处。”世尊就像注满大海一般，称说其功德道：“此是其功德，此亦是其功德。”

Upāsakopi pakatiyā jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, yaṃnūnāhaṃ anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti. So punapi satthāraṃ nimantetvā teneva niyāmena satta divase mahādānaṃ datvā sattame divase buddhappamukhassa mahābhikkhusaṅghassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divase dānaṃ dentassa mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ paccupaṭṭhitaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa adhikāro hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho, no’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappāvasāne gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī’’ti byākāsi. Taṃ sutvā upāsako ‘‘buddhānaṃ dve kathā nāma natthī’’ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. So yāvatāyukaṃ dānaṃ datvā sīlaṃ samādāya rakkhitvā nānappakāraṃ puññakammaṃ katvā kālaṃkatvā sagge nibbatti.

优婆塞亦如燃灯注油，信心倍增，心想：“于我而言，其他成就又有何用？我何不在未来于某位佛陀座下，为证得头陀行第一而发愿？”于是，他再次邀请导师，以同样的方式行七日大布施。第七日，他将三衣供养以佛陀为首的大比丘僧团，然后顶礼导师双足，说道：“尊者，我于此七日行布施时，慈身业、慈语业、慈意业恒常现前。我不以此希求其他天界成就，亦不求帝释、魔罗或梵天之成就，唯愿我此善业，能成为助缘，令我在未来某位佛陀座下，证得大尼沙跋(Mahānisabha)长老所达到的特殊地位，即于十三头陀行者中位列第一。”导师观察道：“此人所愿甚大，能否实现？”见其愿将实现，便为他授记道：“你所愿求的地位甚为可喜。未来十万劫后，将有名为乔达摩的佛陀出现于世，届时你将成为其第三位弟子，名为大迦叶长老。”优婆塞闻此授记，心想：“诸佛无二言。”便认为此等成就彷佛次日即可获得。他尽其一生行布施，受持守护戒律，行种种福业，命终之后，往生天界。

Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassisammāsambuddhe bandhumatīnagaraṃ upanissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇabrāhmaṇakule nibbatti. Tasmiñca kāle vipassī bhagavā sattame saṃvacchare dhammaṃ kathesi, mahantaṃ kolāhalaṃ ahosi. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocesuṃ. Brāhmaṇo taṃ sāsanaṃ assosi. Tassa nivāsanasāṭako ekoyeva, tathā brāhmaṇiyā. Pārupanaṃ pana dvinnampi ekameva. So sakalanagare ‘‘ekasāṭakabrāhmaṇo’’ti paññāyi[Pg.284]. So brāhmaṇo kenacideva kiccena brāhmaṇānaṃ sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ taṃ vatthaṃ pārupitvā gacchati, brāhmaṇīnaṃ sannipāte sati sayaṃ gehe acchati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. Tasmiṃ pana divase so brāhmaṇiṃ āha – ‘‘bhoti, kiṃ tvaṃ rattiṃ dhammaṃ suṇissasi, udāhu divā’’ti? ‘‘Sāmi, ahaṃ mātugāmo bhīrukajātikā rattiṃ sotuṃ na sakkomi, divā sossāmī’’ti taṃ brāhmaṇaṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā upāsikāhi saddhiṃ vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā dhammaṃ sutvā upāsikāhi saddhiṃ agamāsi. Atha brāhmaṇo taṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā vihāraṃ gato.

从此以后，他在天界与人界享受着福报。距今九十一劫时，毗婆尸(Vipassī)正等觉者住在槃头摩帝城(Bandhumatī)附近的安稳鹿野苑时，他从天界死后，投生于一个贫穷衰老的婆罗门家庭。当时，毗婆尸世尊在第七年说法，引起了极大的轰动。遍及整个瞻部洲(Jambudīpa)的天神都宣告：“导师将要说法了！”婆罗门听到了这个消息。他与婆罗门女只有一件外衣可供两人轮流穿着，因此，他在全城被称为“一衣婆罗门”。若因某事有婆罗门聚会，他就让婆罗门女留在家中，自己披上那件衣裳前去；若有婆罗门女聚会，他自己则留在家中，由婆罗门女披上那件衣裳前去。到了那天，婆罗门对婆罗门女说：“贤妻，你打算晚上去听法，还是白天去？”“夫主，我身为女人，生性胆小，晚上不敢去听法，我白天去听。”于是她让婆罗门留在家中，自己披上那件衣裳，与优婆夷们一同去精舍。她顶礼世尊后，坐于一旁听法，听完后便与优婆夷们一同回去了。其后，婆罗门让她留在家中，自己披上那件衣裳去了精舍。

Tasmiñca samaye satthā parisamajjhe alaṅkatadhammāsane nisinno cittabījaniṃ gahetvā ākāsagaṅgaṃ otārento viya sineruṃ manthaṃ katvā sāgaraṃ nimmanthento viya ca dhammakathaṃ kathesi. Brāhmaṇassa parisapariyantena nisinnassa dhammaṃ suṇantassa paṭhamayāmeyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji. So ‘‘brāhmaṇiyā tuyhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ nāma natthi, apārupitvā bahi vicarituṃ na sakkomī’’ti sabbathāpi adātukāmo ahosi. Athassa nikkhante paṭhame majjhimayāmeti tatheva pīti uppajji. So tatheva cintetvā tatheva adātukāmo ahosi. Athassa majjhime yāme nikkhante pacchimayāmepi tatheva pīti uppajji. Tadā so maccheraṃ jinitvā vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. Tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena apphoṭetvā ‘‘jitaṃ me, jitaṃ me’’ti tikkhattuṃ nadi.

那时，导师于会众中央，坐于庄严的法座上，手持华丽的扇子，说法时犹如引虚空之河而下，又如以须弥山为搅杵搅动大海。一位坐在会众边缘的婆罗门听闻此法，于初夜时分，全身便充满了五种喜悦。他收拢起所穿的上衣，心想：“我要将此衣供养给十力世尊。”然而，显现出千种过患的悭吝之心随即生起。他想：“我与婆罗门女只有这一件上衣，此外再无任何可披之物，若不穿着它，我便无法出门。”因此他完全不想布施。初夜过后到了中夜，同样的喜悦再次生起。他同样地思量，却也同样地不想布施。中夜过后到了后夜，同样的喜悦又一次生起。那时，他战胜了悭吝，将上衣叠好，放置于导师的足下。然后，他屈起左臂，用右手拍击，高呼三次：“我胜利了！我胜利了！”

Tasmiṃ samaye bandhumā rājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. Rañño ca nāma ‘‘jitaṃ me’’ti saddo amanāpo hoti. Rājā purisaṃ āṇāpesi ‘‘gaccha, bhaṇe, etaṃ puccha – ‘kiṃ so vadatī’’’ti? Brāhmaṇo tenāgantvā pucchito ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ [Pg.285] jinanti, na taṃ acchariyaṃ. Ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ jinitvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me jitaṃ maccheraṃ acchariya’’nti āha. So āgantvā taṃ pavattiṃ rañño ārocesi. Rājā ‘‘amhe, bhaṇe, dasabalassa anurūpaṃ na jānāma, brāhmaṇo jānātī’’ti tassa pasīditvā vatthayugaṃ pesesi. Taṃ disvā brāhmaṇo cintesi – ‘‘rājā mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca idaṃ uppannaṃ, satthuyeva anucchavika’’nti tampi vatthayugaṃ dasabalassa adāsi. Rājā ‘‘kiṃ brāhmaṇena kata’’nti pucchitvā ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññānipi dve vatthayugāni pesesi, so tānipi satthu adāsi. Puna rājā ‘aññānipi cattārī’ti evaṃ vatvā yāva evaṃ dvattiṃsa vatthayugāni pesesi. Atha brāhmaṇo ‘‘idaṃ vaḍḍhetvā vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ, brāhmaṇiyā ekanti dve vatthayugāni gahetvā, tiṃsa yugāni tathāgatasseva adāsi. Tato paṭṭhāya ca so satthu vissāsiko jāto.

那时，邦杜玛（Bandhumā）国王坐在法座后面的帷幕内听法。国王觉得“我胜了”的声音不好听。国王命令一位侍从：“去，问问那人说些什么？”婆罗门被前来询问后，回答说：“其他人乘坐象、车等，手持刀、盾等战胜敌军，那不稀奇。而我，如同用木槌击碎从后面追来的驼背公牛的头并将其赶走一般，降伏了悭吝之心，将身上所穿的衣物布施给了十力世尊。我战胜了这悭吝，这才是奇妙的胜利。”侍从回来向国王报告了这件事。国王说：“贤者啊，我们不知道怎样才算与十力世尊相称，这个婆罗门知道。”国王对他心生欢喜，派人送去一套衣物。婆罗门看到后心想：“国王在我默然静坐时什么也没给，在我称颂世尊功德时才布施。这是缘于世尊的功德而生起的，理应只适合于世尊。”便也将那套衣物供养了十力世尊。国王询问：“婆罗门做了什么？”得知“他也将那套衣物供养了如来”后，又送去两套衣物，婆罗门也同样供养了世尊。国王又说：“再送四套”，就这样不断增加，直到送去三十二套衣物。之后婆罗门想：“这样不断增加，就像无止境地索取一样”，便为自己留下一套，给妻子留下一套，将剩下的三十套全部供养了如来。从此以后，他就成了世尊信任的信徒。

Atha taṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanakaṃ attano pārutaṃ rattakambalaṃ datvā āha – ‘‘ito paṭṭhāya imaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti cintetvā antogandhakuṭiyaṃ tathāgatassa mañcassa upari vitānaṃ katvā agamāsi. Athekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiṃ khaṇe chabbaṇṇā buddharasmiyo kambale paṭihaññanti, kambalo ativiya virocittha. Rājā ullokento sañjānitvā āha – ‘‘amhākaṃ, bhante, esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. ‘‘Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena mayaṃ pūjitā’’ti. Rājā ‘‘brāhmaṇo yuttaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī’’ti catusaṭṭhisalākabhattāni upaṭṭhapetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti.

那时，国王有一天在寒冷时节看见他在世尊身边听法，便将自己价值十万的红色毛毯赐予他，说道：“从今以后，你就披着这条毛毯来听法吧。”他心想：“我这腐朽之身，要这毛毯何用？”于是进入香孤邸(gandhakuṭi)，将毛毯在如来床榻上方做成帷幔后便离开了。又有一天，国王清晨前往精舍，在香孤邸中世尊身旁坐下。就在那一刻，六色佛光照射在毛毯上，毛毯顿时显得格外耀眼。国王抬头看见后认出了毛毯，说道：“尊者，这条毛毯是我们的，我们曾将它赐予一衣婆罗门(Ekasāṭaka)。”世尊说：“大王，你们供养了婆罗门，而婆罗门供养了我。”国王心生欢喜，心想：“婆罗门知道什么是适宜的，我们却不知道。”于是将所有对人有用的物品，每样都置办八份，行了名为“一切八”(sabbaṭṭhaka)的布施，并任命他为国师(purohita)。那位婆罗门也心想：“八八之数即为六十四。”便置办了六十四份筹签饭(salākabhatta)，终身行布施、持守戒律，命终后往生天界。

Puna [Pg.286] tato cuto imasmiṃ kappe bhagavato koṇāgamanassa bhagavato kassapassa cāti dvinnaṃ antare bārāṇasiyaṃ kuṭumbiyakule nibbatto. So vaḍḍhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ vicarati. Tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetumāraddho. So taṃ disvā ‘‘kasmā, bhante, saṅgharitvā ṭhapethā’’ti āha. ‘‘Anuvāto nappahotī’’ti. ‘‘Iminā, bhante, karothā’’ti uttarisāṭakaṃ datvā ‘‘nibbattanibbattaṭṭhāne me kāci hāni mā hotū’’ti patthanaṃ akāsi.

之后，他从天界死去，于此劫中，在拘那含牟尼(Koṇāgamana)世尊与迦叶(Kassapa)世尊二佛之间，出生于波罗奈(Bārāṇasī)的一户长者家中。他长大后，过着在家生活，有一天在林中漫步。当时，一位独觉佛在河边缝制僧衣，因纬线(anuvāta)不够，正要将僧衣收起。他看见后问道：“尊者，您为何要将它收起来呢？”独觉佛回答说：“纬线不够了。”他便将自己的上衣布施出去，说：“尊者，请用此衣制作吧。”并发愿道：“愿我于生生世世，皆无任何减损。”

Gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. Athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya – ‘‘evarūpaṃ bālaṃ yojanasate parivajjeyya’’nti patthanaṃ ṭhapesi. Sā gehaṅgaṇe ṭhitā sutvā ‘‘imāya dinnabhattaṃ esa mā bhuñjatū’’ti pattaṃ gahetvā bhattaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā ‘‘bāle, maṃ tāva akkosa vā pahara vā, evarūpassa pana dve asaṅkhyeyyāni pūritapāramissa paccekabuddhassa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā paṇītabhattassa catumadhurassa ca pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ pattaṃ paccekabuddhassa hatthe ṭhapetvā ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ akāsi. Paccekabuddho anumoditvā ākāsaṃ pakkhandi. Tepi dve jāyampatikā yāvatāyukaṃ ṭhatvā tato cutā sagge nibbattiṃsu. Puna tato cavitvā upāsako kassapasammāsambuddhakāle bārāṇasiyaṃ asītikoṭivibhavasampanne kule nibbatti, itarāpi tādisasseva seṭṭhino dhītā hutvā nibbatti, tassa vayappattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe aniṭṭhavipākassa pāpakammassa ānubhāvena patikulaṃ paviṭṭhamattāya ummārantarato paṭṭhāya sakalaṃ gehaṃ ugghāṭitavaccakūpo viya duggandhaṃ jātaṃ. Kumāro ‘‘kassāyaṃ gandho’’ti pucchitvā ‘‘seṭṭhikaññāyā’’ti sutvā ‘‘nīharatha na’’nti tassāyeva kulagharaṃ pesesi. Sā teneva nīhārena sattasu ṭhānesu paṭinivatti.

在他家中，当他的妹妹正与妻子争吵时，一位独觉佛前来乞食。他的妹妹供养独觉佛食物后，针对他的妻子发愿道：“愿我能远离此等愚人百由旬之远。”站在院子里的妻子听见后，心想：“别让他吃了这女人给的饭。”便拿过佛钵，倒掉里面的食物，装满烂泥给了独觉佛。另一位女子（妹妹）看到后说：“你这愚人，要骂我或打我都行，但从这位已圆满二阿僧祇波罗蜜的独觉佛钵中倒掉食物，换上烂泥，这实在不该！”这时，那位妻子生起了悔意。她喊道：“尊者，请留步！”然后倒掉烂泥，洗净佛钵，用香粉涂抹，装满精美的食物和四蜜，再于其上浇上莲花胎蕊色泽、光芒闪耀的酥油，将佛钵放在独觉佛手中，发愿道：“愿如这供食光明四射，我的身体也同样光明焕发。”独觉佛随喜后，跃入空中而去。那对夫妻活到寿终，从那里死后，投生于天界。之后又从天界死去，那位优婆塞在迦叶(Kassapa)正等觉者时期，投生于波罗奈城(Bārāṇasī)一个拥有八十俱胝财富的家庭；另一位女子也投生为同样一位富豪的女儿。当他长大成人时，家人为他迎娶了那位富豪之女。由于她过去不善业的不悦意果报之力，她刚一进入夫家，从门槛内开始，整个屋子就变得像一个被打开的厕坑一样恶臭不堪。那位年轻人问：“这气味从谁身上来？”听说是“从那位富家女身上来的”之后，便说：“把她带出去！”于是就将她送回了娘家。她因同样的原因，在七个地方被退回。

Tena [Pg.287] samayena kassapadasabalo parinibbāyi. Tassa satasahasagghanikāhi suvaṇṇiṭṭhakāhi yojanubbedhaṃ cetiyaṃ ārabhiṃsu. Tasmiṃ cetiye kariyamāne sā seṭṭhidhītā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattā, kiṃ me jīvitenā’’ti attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthiṇṇaṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalapupphahatthake ādāya cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakāpanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. Seṭṭhidhītā vaḍḍhakiṃ āha ‘‘imaṃ me iṭṭhakaṃ ettha ṭhapethā’’ti. ‘‘Amma bhaddake, kāle āgatāsi, sayameva ṭhapehī’’ti. Sā āruyha telena haritālamanosilāpiṇḍaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari aṭṭhahi uppalapupphahatthakehi pūjaṃ katvā vanditvā ‘‘nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho’’ti patthanaṃ katvā cetiyaṃ vanditvā padakkhiṇaṃ katvā gehaṃ agamāsi.

那时迦叶十力者已经般涅槃。人们用价值十万的黄金砖开始建造一座高一由旬的佛塔。当这座佛塔正在建造时，富商之女心想：“我已经七次被退婚，生命对我还有什么意义呢？”于是她打碎自己的首饰珠宝，做成一块镶嵌着宝石、宽一张手、厚四指的黄金砖。然后她拿着雄黄和雌黄的泥团，带着八束青莲花，前往佛塔建造的地方。恰好那时，一排砖已经砌好，还差一块砖才能砌完整。富商之女对工匠说：“请把我这块砖放在这里。”工匠说：“好姑娘，你来得正好，你自己放上去吧。”她就登上塔身，用油调和雄黄和雌黄的泥团，用这混合物粘合固定金砖，然后在金砖上用八束青莲花供养，礼拜后发愿：“愿我每次转生，身体都散发旃檀香气，口中都散发青莲花香。”随后礼拜佛塔，绕塔一周，然后回家了。

Tasmiṃyeva khaṇe sā yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. Nagarepi nakkhattaṃ saṅghuṭṭhaṃ hoti. So upaṭṭhāke āha ‘‘idha ānītā seṭṭhidhītā kuhi’’nti? ‘‘Kulagehe, sāmī’’ti. ‘‘Ānetha naṃ, nakkhattaṃ kīḷissāmī’’ti. Te gantvā taṃ vanditvā ṭhitā. ‘‘Kiṃ, tātā, āgatatthā’’ti tāya puṭṭhā tassā taṃ pavattiṃ ācikkhiṃsu. ‘‘Tātā, mayā ābharaṇabhaṇḍehi cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī’’ti. Te gantvā seṭṭhiputtassa ārocesuṃ. ‘‘Ānetha naṃ, piḷandhanaṃ labhissatī’’ti. Te taṃ ānayiṃsu. Tassā saha gehapavesanena sakalagehaṃ candanagandho ceva uppalagandho ca vāyi. Seṭṭhiputto taṃ pucchi – ‘‘bhadde, tava sarīrato paṭhamaṃ duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati, kimeta’’nti? Sā ādito paṭṭhāya attanā katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhasāsana’’nti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena paṭicchādetvā tattha tattha rathacakkapamāṇehi suvaṇṇapadumehi alaṅkari. Tesaṃ dvādasahatthā olambakā honti.

就在那一刻，那位最初将她带回家的富商之子想起了她。城中也宣告了星宿节。富商之子问侍从：“被带到这里的富商之女在哪里？”“在娘家，主人。”“带她来，我要庆祝节日。”侍从们前去向她行礼后站立。她问道：“诸位，你们为何而来？”他们便将事情的来龙去脉告诉了她。“诸位，我已用饰品供养了佛塔，现在我没有饰品了。”侍从们回去禀告富商之子。“带她来，她会得到饰品的。”他们便带她前来。当她进入宅邸时，整个房屋都弥漫着檀香和青莲花的芬芳。富商之子问她：“贤女，你身上先前散发恶臭，如今身体却散发檀香，口中飘出青莲花香，这是为何？”她便从头讲述了自己所作之业。富商之子心生净信道：“佛陀的教法确实能引人出离啊！”，于是用毛织物覆盖了一座一由旬高的金制佛塔，并处处以车轮大小的金莲花庄严之。那些莲花有十二肘长的垂饰。

So tattha yāvatāyukaṃ ṭhatvā tato cuto sagge nibbattitvā, puna tato cavitvā bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule [Pg.288] nibbatti. Bhariyā panassa devalokato cavitvā rājakule jeṭṭharājadhītā hutvā nibbatti. Tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṅghuṭṭhaṃ. So mātaraṃ āha – ‘‘amma, sāṭakaṃ me dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. ‘‘Amma, thūlamida’’nti āha. Sā aññaṃ nīharitvā adāsi. So tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puñña’’nti. ‘‘Tena hi labhanaṭṭhānaṃ gacchāmi, ammā’’ti. ‘‘Putta, ahaṃ ajjeva tuyhaṃ bārāṇasinagararajjapaṭilābhaṃ icchāmī’’ti. So mātaraṃ vanditvā ‘‘gacchāmi, ammā’’ti. ‘‘Gaccha, tātā’’ti. So pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So ca bārāṇasirañño kālaṅkatassa sattamo divaso hoti.

他在那里寿尽而终，死后生于天界。复从天界死后，投生于离波罗奈(Bārāṇasī)一由旬(yojana)处的某个大臣家。他的妻子也从天界死后，生为王族的长公主。他们长大成人后，青年所住的村庄里宣告举行星宿节。他对母亲说：“母亲，请给我一件衣裳，我要去参加庆典。”母亲拿出一件洗过的衣服给他。他说：“母亲，这太粗了。”母亲又拿出另一件给他，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精细的了。”他说：“那么，母亲，我就去能得到它的地方。”“孩子，我希望你今天就获得波罗奈城的王位。”他礼拜母亲后说：“母亲，我去了。”“去吧，孩子。”于是，他凭着福德的定法离家，去到波罗奈，在园林中的吉祥石板上蒙头躺下。而那天正是波罗奈王驾崩的第七天。

Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi, arājakaṃ rajjaṃ nassissati, ko rājā bhavituṃ arahatī’’ti? ‘‘Tvaṃ hohi, tvaṃ hohī’’ti. Purohito āha – ‘‘bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjessāmā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā pañcavidharājakakudhabhaṇḍaṃ setacchattañca tasmiṃ ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukho agamāsi. ‘‘Paricayena uyyānābhimukho gacchati, nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho gantvā kumāraṃ padakkhiṇaṃ katvā āruhanasajjo hutvā aṭṭhāsi. Purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassaparittadīpavāresu catūsu mahādīpesu esa rajjaṃ kāretuṃ yutto’’ti vatvā ‘‘tūriyāni paggaṇhathā’’ti tikkhattuṃ tūriyāni paggaṇhāpeti.

大臣们为国王办完丧事后，坐在王宫庭院商议道：“国王只有一个女儿，没有儿子，国家没有国王将会灭亡，谁适合当国王呢？”有人说：“你来当”，有人说：“你来当”。国师说：“不必多加考虑，我们放出福车(phussaratha)吧。”他们用四匹白莲花色的骏马驾车，将五种王室信物和白伞放在车上，放出车后，后面跟着乐队。车从东门出去，朝花园驶去。有人说：“车子是因熟悉才朝花园去的，我们让它掉头吧。”国师说：“不要让它掉头。”车子前去，右绕王子后，摆出准备让他登车的姿态，停了下来。国师掀开覆盖物的一角，察看他的脚底后说道：“且不说此洲，此人实堪统治为两千小岛所环绕的四大洲。”说完，便命乐队奏乐三次。

Atha kumāro mukhaṃ vivaritvā olokento ‘‘kena kammena āgatatthā’’ti āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Rājā vo kaha’’nti? ‘‘Devattaṃ gato, 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 [Pg.289] kāretvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu. Athassa katābhisekassa satasahassagghanakaṃ vatthaṃ upanayiṃsu. So ‘‘kimidaṃ, tātā’’ti āha. ‘‘Nivāsanavatthaṃ, devā’’ti. ‘‘Nanu, tātā, thūla’’nti? ‘‘Manussaparibhogavatthesu ito mudutaraṃ natthi, devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ rājā’’ti ‘‘suvaṇṇabhiṅgāraṃ āharatha, labhissāmi vattha’’nti suvaṇṇabhiṅgāraṃ āharāpetvā uṭṭhāya hatthe dhovitvā mukhaṃ vikkhāletvā hatthena udakaṃ gahetvā puratthimadisāyaṃ abbhukkiri. Ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇapacchimauttaradisāyanti evaṃ catūsu disāsu abbhukkiri. Sabbadisāsu aṭṭhaaṭṭhakaṃ katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo ‘mā suttaṃ kantiṃsū’ti evaṃ bheriṃ carāpethā’’ti vatvā chattaṃ ussāpetvā alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā pāsādaṃ abhiruyha mahāsampattiṃ anubhavi.

于是王子环顾四周，问道：“你们因何而来？”众人答：“殿下，您将获得王位。”王子问：“你们的国王在哪里？”答：“主人，他已经去世。”王子又问：“已经过去多少天了？”答：“今天是第七天。”王子再问：“有儿子或者女儿吗？”答：“殿下，有女儿，没有儿子。”王子便说：“那么我就来治理国家吧。”他们立即搭建灌顶台，将公主用各种装饰品打扮好，带到花园，为王子举行灌顶仪式。灌顶完成后，他们献上一件价值十万的布。王子问：“诸位，这是什么？”答：“殿下，这是您穿的衣服。”王子说：“诸位，这难道不是太粗糙了吗？”答：“殿下，在人们使用的布料中，没有比这更柔软的了。”王子问：“你们的国王也穿这样的衣服吗？”答：“是的，殿下。”王子说：“我认为你们的国王没有福报。拿金瓶来，我就会得到衣服。”他们拿来金瓶，王子起身洗手漱口，用手捧起水，向东方洒去。坚硬的地面裂开，八棵如意树生长出来。他又拿起水，向南方、西方、北方，这样向四个方向洒去。在所有方向上，每个方向都生长出八棵树，一共三十二棵如意树。他穿上一件天衣，披上一件，说道：“在难陀(Nanda)王的国土上，让传令官敲着鼓宣告：‘不要让纺纱的女子纺纱！’”说完，他升起伞盖，盛装打扮骑着最好的大象进入城市，登上王宫，享受着巨大的财富。

Evaṃ gacchante kāle devī rañño sampattiṃ disvā ‘‘aho vata tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ, devī’’ti puṭṭhā ‘‘atimahatī, deva, te sampatti, atīte buddhānaṃ saddahitvā katakalyāṇassa phalaṃ, idāni anāgatassa paccayaṃ puññaṃ na karothā’’ti āha. Kassa dassāma, sīlavanto natthīti. ‘‘Asuñño, deva, jambudīpo arahantehi; tumhe, deva, dānaṃ sajjetha, ahaṃ arahante lacchāmī’’ti āha. Punadivase rājā pācīnadvāre dānaṃ sajjāpesi. Devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā ‘‘sace etissāya disāya arahanto atthi, sve āgantvā amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ, taṃ sakkāraṃ kapaṇayācakānaṃ adaṃsu.

如此，随着时间流逝，王后看见国王的财富时，出于怜悯而显露神情道：“唉，真是个苦行者啊！”国王问道：“王后，这是何意？”王后回答说：“陛下，您的财富实在太大了，这是过去因信仰诸佛而行善业的果报，但现在您却不为未来造作福德的因缘。”国王说：“我们该布施给谁呢？持戒者已经没有了。”王后说：“陛下，瞻部洲(Jambudīpa)并非没有阿罗汉(arahanta)。陛下您准备好布施，我必能找到阿罗汉。”第二天，国王命人在东门准备了布施。王后一大早就受持布萨戒，然后在楼阁上，面向东方，俯身祈愿道：“如果这个方向有阿罗汉，愿他们明天前来接受我们的供养。”但那个方向没有阿罗汉，那些供养便施予了贫穷的乞丐。

Punadivase dakkhiṇadvāre sajjetvā tatheva dakkhiṇeyyaṃ nālattha, punadivasepi pacchimadvāre tatheva. Uttaradvāre sajjitadivasena pana deviyā tatheva nimantentiyā [Pg.290] himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi – ‘‘mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsenāgantvā uttaradvāre otariṃsu. Manussā disvā gantvā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañño ārocesuṃ. Rājā saddhiṃ deviyā gantvā vanditvā paccekabuddhe pāsādaṃ āropetvā tatra nesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghattherassa, devī saṅghanavakassa pādamūle nipatitvā ‘‘ayyā, bhante, paccayehi na kilamissanti, mayañca puññena na parihāyissāmī, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni, pañca caṅkamanasatānīti sabbākārena nivāsanaṭṭhānāni sampādetvā tattha vasāpesuṃ.

次日，在南门准备好供养，也同样没有得到应供者；又一日，在西门也是如此。到了在北门准备供养的那天，王后也同样地邀请时，住在雪山（Himavanta）的莲花女（Padumavatī）的五百位独觉佛儿子中，最年长的大红莲（Mahāpaduma）独觉佛对他的兄弟们说：“贤友们，难陀（Nanda）王邀请你们，请你们应允他吧。”他们应允后，次日在阿耨达池（Anotatta）洗脸，从空中来到北门降落。人们看见后，前去禀告国王：“大王，五百位独觉佛来了！”国王与王后一同前去礼拜，将独觉佛们请上宫殿，在那里供养他们。用餐完毕后，国王伏在僧团长老的脚下，王后伏在僧团新人的脚下，请求道：“尊者们，愿您们不会因资具而疲乏，而我们的功德也不会减损。请答应我们，终生安住于此吧。”让他们做出承诺后，国王与王后便在御苑里建造了五百座茅屋和五百条经行道，以各种方式备妥住处，让他们安住于彼处。

Evaṃ kāle gacchante rañño paccante kupite rājā ‘‘ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjā’’ti deviṃ ovaditvā gato. Tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. Mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamanasamaye ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. Etenupāyena sesāpīti sabbeva parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānāni sajjetvā pupphāni vikiritvā dhūpaṃ vāsetvā tesaṃ āgamanaṃ olokentī nisinnā āgamanaṃ adisvā purise pesesi – ‘‘gacchatha, tātā, jānātha kiṃ ayyānaṃ aphāsuka’’nti? Te gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha taṃ apassantā caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā ‘‘kālo, bhante’’ti āhaṃsu. Parinibbutasarīraṃ kiṃ kathessati, te ‘‘niddāyati maññe’’ti vatvā piṭṭhipāde hatthena parāmasitvā pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ gantvā tatheva ñatvā puna tatiyassāti evaṃ sabbepi parinibbutabhāvaṃ ñatvā rājakulaṃ āgamiṃsu. ‘‘Kahaṃ, tātā, paccekabuddhā’’ti puṭṭhā ‘‘parinibbutā, devī’’ti āhaṃsu. Devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ [Pg.291] tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ kāretvā dhātuyo gāhāpetvā cetiyaṃ patiṭṭhāpesi.

时间流逝，边境发生叛乱，国王对王后说：“我将前去平定边境，你切勿怠慢诸位辟支佛。”嘱咐完王后便离去了。在他尚未返回时，诸位辟支佛的寿行便已尽了。大红莲(Mahāpaduma)辟支佛于三夜时分游戏禅定，至黎明时分，倚靠扶板站立，即于无余依涅槃界般涅槃。其余诸辟支佛亦皆以此方式般涅槃。次日，王后布置好诸辟支佛的座位，散花燃香，坐待其至，然久候不见，遂遣人云：“诸位，去看看尊者们是否有什么不适？”彼等前往大红莲辟支佛的叶茅屋，开门不见其人，遂至经行处，见其倚扶板而立，便顶礼道：“尊者，时辰已至。”已般涅槃的色身岂会言语？彼等心想：“想必是睡着了。”便用手触摸其脚背，因其足部冰冷僵硬，遂知其已般涅槃。又至第二位辟支佛处，所见亦然，复至第三位处，亦是如此。就这样，得知所有辟支佛皆已般涅槃后，便返回王宫。王后问道：“诸位，辟支佛们在何处？”彼等答曰：“王后，他们已般涅槃了。”王后哭泣悲号，走出王宫，与城中众人同往彼处，举行盛大仪式，为诸辟支佛处理色身，收取舍利，建塔供养。

Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi – ‘‘kiṃ, bhadde, tvaṃ paccekabuddhesu na pamajjasi, nirogā ca ayyā’’ti? ‘‘Parinibbutā, devā’’ti. Taṃ sutvā rājā cintesi – ‘‘evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkhā’’ti? So nagaraṃ apavisitvā uyyānameva gantvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ niyyātetvā sayaṃ samaṇapabbajjaṃ pabbaji. Devīpi ‘‘raññe pabbajite ahaṃ kiṃ karissāmī’’ti tatheva uyyāne pabbaji. Dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu.

国王平定边地归来，向出来迎接他的王后问道：“贤淑的，你对诸位辟支佛没有放逸吧？尊者们都安好吗？”王后回答：“陛下，他们已经般涅槃了。”国王听闻后心想：“连这样的智者都难免一死，我们又怎能解脱呢？”于是他没有入城，而是直接去了御花园，召来长子并将王位传给他，自己出家为沙门。王后也想：“国王既然已经出家，我该怎么办呢？”便同样在御花园出了家。两人都修习禅那，从那里命终之后投生于梵天界。

Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāpuṇi. Satthari tattha paṭivasante ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa bhariyāya kucchimhi nibbatto. Ayaṃ bhaddakāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa bhariyāya kucchimhi nibbattā. Tesaṃ anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime, bhaddāya soḷasame vaye sampatte mātāpitaro puttaṃ oloketvā ‘‘tāta, tvaṃ vayappatto, kulavaṃsaṃ patiṭṭhapetuṃ yutto’’ti ativiya nippīḷiyiṃsu. Māṇavo āha – ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathayittha, ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ accayena nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu. Sopi puna paṭikkhipi. Tato paṭṭhāya mātā nirantaraṃ kathetiyeva.

当他们还在那里居住时，我们的导师在世间出现，转动了殊胜的法轮，次第到达王舍城(Rājagaha)。导师住在那里时，这位毕钵梨摩那(Pippalimāṇava)出生在摩揭陀(Magadha)国的大渡口婆罗门村，是迦毗罗(Kapila)婆罗门妻子的腹中所生。这位跋陀迦毗罗尼(Bhaddākāpilānī)出生在摩陀国(Maddaraṭṭha)的娑伽罗(Sāgala)城，是憍尸耶(Kosiyagotta)族婆罗门妻子的腹中所生。他们逐渐长大，毕钵梨摩那二十岁，跋陀十六岁时，父母看着儿子说：“孩子，你已经成年，应当延续家族血脉。”他们非常殷切地催促。摩那童子说：“不要让我听到这样的话，只要你们还活着，我就会照顾你们，你们去世后，我就出家。”过了几天，他们再次劝说，他也再次拒绝。从那以后，母亲就一直不断地劝说。

Māṇavo ‘‘mātaraṃ saññāpessāmī’’ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi itthirūpakaṃ kāretvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsetvā suvaṇṇasampannehi pupphehi ceva nānālaṅkārehi ca alaṅkārāpetvā ‘‘amma, evarūpaṃ ārammaṇaṃ labhanto gehe vasissāmi, alabhanto na vasissāmī’’ti. Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro pubbe puññāni karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgā bhavissatī’’ti. Aṭṭha brāhmaṇe pakkosāpetvā sabbabhogehi [Pg.292] santappetvā suvaṇṇarūpakaṃ rathe āropetvā ‘‘gacchatha, tātā, yattha amhehi jātigottabhogādisamānakule evarūpaṃ dārikaṃ passatha, tattha idameva suvaṇṇarūpakaṃ saccākāraṃ katvā dethā’’ti uyyojesi.

青年心想：“我要说服母亲。”于是他付给金匠一千尼卡(nikkha)的赤金，让他们造了一尊女子的金像。在完成雕像的擦拭、磨光等工序后，他为金像穿上红衣，并用纯金制成的花朵和各种饰品为之庄严，然后说：“母亲，若能得到这样的女子，我便居家；若得不到，便不居家。”智慧的婆罗门女心想：“我儿有福德，乐于布施，已立誓愿。他过去修福时，并非独自一人。必然有一位曾与他共修福德的女子，与此金像相称。”于是，她召来八位婆罗门，用各种财物使他们满足，然后将金像置于车上，对他们说：“去吧，诸位。你们到那些与我等家世、种姓、财富等同的家族中，凡见到有如此相貌的女孩，便将此金像作为信物交予对方。”说罢，便派遣他们出发。

Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā ‘‘kattha labhissāma, maddaraṭṭhaṃ nāma itthāgāraṃ, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Attha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamantaṃ nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sayaṃ nhāyituṃ udakatitthaṃ gantvā suvaṇṇarūpakaṃ disvā ‘‘kissāyaṃ avinītā idhāgantvā ṭhitā’’ti piṭṭhipasse paharitvā suvaṇṇarūpakaṃ ñatvā ‘‘ayyadhītā meti saññaṃ uppādesi, ayaṃ pana ayyadhītāya nivāsanapaṭiggahitāyapi asadisā’’ti āha. Atha naṃ te brāhmaṇā ‘‘evarūpā kira te sāmidhītā’’ti pucchiṃsu. Sā ‘‘imāya suvaṇṇapaṭimāya sataguṇena sahassaguṇena mayhaṃ ayyadhītā abhirūpatarā’’, tathā hi ‘‘appadīpepi dvādasahatthe gabbhe nisinnā sarīrobhāsena tamaṃ vidhamatī’’ti āha. ‘‘Tena hi tassā mātāpitūnaṃ santikaṃ gacchāmā’’ti suvaṇṇarūpakaṃ rathe āropetvā taṃ dhātiṃ anugantvā kosiyagottassa gharadvāre ṭhatvā āgamanaṃ ārocayiṃsu.

彼等心想：“此诚我等之任务。”遂离去，思忖：“我等当往何处？玛蒂国(Maddaraṭṭha)乃女子之乡，我等当往玛蒂国。”于是，他们前往玛蒂国的娑伽罗城(Sāgalanagara)。他们将那金像置于沐浴处，坐于一旁。其时，跋陀(Bhaddā)的乳母为跋陀沐浴妆点后，自己前往沐浴处沐浴，见到金像，心想：“此无礼女子为何立于此处？”便从其背后拍打，方知是金像。她先生起“此乃我主人之女”之念，复又思忖：“但这（金像）与我的主人女儿穿上衣服的样子也不相像。”于是，那些婆罗门问她：“你的主人女儿也具足如此形貌吗？”她答道：“我的主人女儿比此金像美丽百倍、千倍。诚然，纵使在无灯之十二肘卧房内，她坐着时，身体的光辉亦能驱散黑暗。”（他们说：）“既然如此，我等当往见其父母。”于是将金像置于车上，跟随乳母来到憍尸耶(Kosiyagotta)族婆罗门的家门口，驻足通报来意。

Brāhmaṇo paṭisanthāraṃ katvā ‘‘kuto āgatatthā’’ti pucchi. Te ‘‘magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato iminā nāma kāraṇena āgatamhā’’ti āhaṃsu. ‘‘Sādhu, tātā, amhehi samajātigottavibhavo so brāhmaṇo, dassāma dārika’’nti paṇṇākāraṃ gaṇhi. Te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu – ‘‘laddhā no bhaddā nāma dārikā, kattabbaṃ jānāthā’’ti. Taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu ‘‘laddhā dārikā’’ti. Pippalimāṇavo ‘‘ahaṃ ‘na labhissantī’ti cintesiṃ, ime ‘laddhā’ti pesenti, anatthiko hutvā paṇṇaṃ pesessāmī’’ti rahogato paṇṇaṃ likhi ‘‘bhaddā attano jātigottabhogānurūpaṃ patiṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmā’’ti sutvā rahogatā paṇṇaṃ likhi – ‘‘ayyaputto attano jātigottabhogānurūpaṃ [Pg.293] dārikaṃ labhatu, ahaṃ pabbajissāmi, mā pacchā vippaṭisārī bhavāhī’’ti. Dvepi paṇṇāni antarāmagge samāgacchiṃsu. ‘‘Idaṃ kassa paṇṇa’’nti? ‘‘Pippalimāṇavena bhaddāya pahita’’nti. ‘‘Idaṃ kassā’’ti? ‘‘Bhaddāya pippalimāṇavassa pahita’’nti ca vutte te dvepi vācetvā ‘‘passatha dārakānaṃ kamma’’nti phāletvā araññe chaḍḍetvā aññaṃ taṃsamānaṃ paṇṇaṃ likhitvā ito etto ca pesesuṃ. Iti kumārassa kumārikāya ca sadisaṃ paṇṇaṃ lokassādarahitamevāti anicchamānānampi tesaṃ dvinnaṃ samāgamo ahosi.

婆罗门作了亲切的接待，问道：“你们从哪里来？”他们回答：“我们从摩揭陀国大渡口村的迦毗罗(Kapila)婆罗门家来，是为了这件事。”婆罗门说：“善哉，孩子们，那位婆罗门与我们同种姓、同家族、同财富，我们会把女儿给他。”便收下了聘礼。他们派人送信给迦毗罗婆罗门：“我们已得到名叫跋陀(Bhaddā)的少女，请知所当为。”听到这消息，人们便告诉毕钵梨摩那(Pippalimāṇava)：“已得到少女了。”毕钵梨摩那心想：“我本以为他们得不到，他们却送信来说‘已得到’，我没有此意，要写封信去。”于是他到僻静处写信道：“愿跋陀找到与自己种姓、家族、财富相配的丈夫，我将离家出家，愿她日后不要后悔。”跋陀也听说“他们要把我嫁给某人”，便到僻静处写信道：“愿公子找到与自己种姓、家族、财富相配的少女，我将出家，愿你日后不要后悔。”两封信在半路相遇。“这是谁的信？”“是毕钵梨摩那寄给跋陀的。”“这封是谁的？”当被告知“是跋陀寄给毕钵梨摩那的”后，他们读了这两封信，说道：“看看这些孩子的作为！”便将信撕碎扔在林中，另写一封内容相似的信，从两边寄了过去。就这样，即使他们二人都不情愿，他们的结合还是发生了。

Taṃdivasameva pippalimāṇavopi bhaddaṃ ekaṃ pupphadāmaṃ gaṇhāpesi. Bhaddāpi tāni sayanamajjhe ṭhapesi. Ubhopi bhuttasāyamāsā sayanaṃ āruhituṃ ārabhiṃsu. Tesu māṇavo dakkhiṇapassena sayanaṃ āruhi, bhaddā vāmapassena abhiruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabba’’nti. Te pana aññamaññaṃ sarīrasamphassabhayena sakalarattiṃ niddaṃ anokkamantāva vītināmesuṃ. Divā pana hasitamattampi nākaṃsu. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti. Ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇaṃ eva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasagāmā, cuddasa hatthānīkāni, cuddasa assānīkāni, cuddasa rathānīkāni.

就在那天，毕钵离(Pippali)青年也让人取来一串美丽的花环。跋陀(Bhaddā)将那些花环放在床的中央。两人用过晚餐后，便准备上床。青年从右侧上床，跋陀从左侧上床后说：“哪一边的花枯萎了，就当知哪一边生起了贪欲之心，我们不可触碰这花环。”他们因害怕身体相互接触，整夜未能入眠。白天，他们甚至连微笑都没有。他们不与世俗之欲相混杂，只要父母在世，就不管理家业，直到父母去世后，才开始管理。这青年的财富巨大。仅一日涂身之后所弃的金粉，就价值相当于十二摩揭陀(magadha)“那利”(nāḷi)之量。他拥有六十座由机关操纵的大湖，十二由旬的产业，十四个与阿努拉德普勒(Anurādhapura)城规模相当的村庄，以及十四支象军、十四支马军和十四支车军。

So ekadivasaṃ alaṅkataassaṃ āruyha mahājanaparivuto kammantaṭṭhānaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi chinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādādike pāṇake uddharitvā khādante disvā ‘‘tātā, ime kiṃ khādantī’’ti pucchi. ‘‘Gaṇḍuppāde, ayyā’’ti. ‘‘Etehi katapāpaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayyā’’ti. So cintesi – ‘‘sace etehi katapāpaṃ mayhaṃ hoti, kiṃ me karissati sattaasītikoṭidhanaṃ, dvādasayojanakammanto kiṃ karissati, kiṃ yantabaddhāni taḷākāni, kiṃ cuddasa gāmāni, sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamma pabbajissāmī’’ti.

一日，他骑着一匹装饰华丽的马，在众人簇拥下前往其产业，立于田边。他看见乌鸦等鸟类从犁翻过的地里啄出蚯蚓等小虫来吃，便问道：“诸位，它们在吃什么？”“老爷，是蚯蚓。”“它们所造的恶业，归于谁呢？”“归于您，老爷。”他心想：“倘若它们所造的恶业归于我，那么八十七俱胝的财富于我何用？十二由旬的产业于我何用？机关操纵的湖泊于我何用？十四个村庄于我何用？我应将这一切都交付给跋陀·迦毗罗尼(Bhaddā Kāpilānī)，然后出家为沙门。”

Bhaddā [Pg.294] kāpilānī tasmiṃ khaṇe antaravatthusmiṃ tayo tilakumbhe pattharitvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā ‘‘ammā, kiṃ ime khādantī’’ti pucchi. ‘‘Pāṇake, ayye’’ti. ‘‘Akusalaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayye’’ti. Sā cintesi – ‘‘mayhaṃ catuhatthaṃ vatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi panetaṃ etehi kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā, ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti.

跋达·迦毗罗尼(Bhaddā Kāpilānī)于彼时正在内室，铺开三罐芝麻，为众侍女所围绕而坐。她看见乌鸦啄食芝麻中的小虫，便问道：“母亲，这些乌鸦在吃什么？”侍女答道：“夫人，是小虫。”“这不善业归于谁？”“归于您，夫人。”她心想：“我所得的份例不过是四肘布与一那提的米饭，倘若它们所造的这不善业归于我，那么即便历经千世，也无法从轮回中抬起头来。等夫君一回来，我便将一切都交予他，然后离家出家。”

Māṇavo āgantvā nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi, athassa cakkavattino anucchavikabhojanaṃ upanayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde, imaṃ gharaṃ āgacchantī kittakaṃ dhanamāharasī’’ti? ‘‘Pañcapaṇṇāsa sakaṭasahassāni, ayyā’’ti. ‘‘Sabbaṃ taṃ, yā ca imasmiṃ ghare sattāsīti koṭiyo yantabaddhāni saṭṭhi taḷākānīti evamādibhedā sampatti atthi, taṃ sabbaṃ tuyheva niyyātemī’’ti. ‘‘Tumhe pana kuhiṃ gacchatha, ayyā’’ti? ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Ayya, ahampi tumhākaṃ āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmī’’ti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahanti. Te ‘‘pabbajissāmā’’ti vatvā antarāpaṇato kāsāyarasapītāni cīvarāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohāretvā ‘‘ye loke arahanto atthi, te uddissa amhākaṃ pabbajjā’’ti pabbajitvā thavikāsu patte pakkhipitvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu ca kammakāresu ca na koci sañjāni.

青年毕钵离(Pipphali-māṇava)回来沐浴后，登上殿堂，坐于华丽的床座上。随后，有人为他献上堪比转轮王的膳食。二人用完餐，待侍从退下后，便在僻静安乐处独坐。其时，青年对跋达说：“贤妻，你来此家时，带来了多少财富？”“夫君，五万五千车。”“那一切，以及这屋里八十七俱胝的财富、六十座机关控制的池塘等种种家产，我尽数赠予你。”“那么夫君您要去往何处？”“我将出家。”“夫君，我也正盼望着您的归来，我也要出家。”于他们而言，三有犹如一座燃烧的叶孤邸般现前。他们说道：“我等将出家。”便命人从市集取来已染成袈裟色的衣与土钵，互相剃除头发，说道：“我等出家，是为世间诸阿罗汉。”出家后，他们将钵放入袋中，挂于肩上，从殿堂走下。家中的奴仆与雇工，无一人认出他们。

Atha ne brāhmaṇagāmato nikkhamitvā dāsagāmadvārena gacchante ākappakutavasena dāsagāmavāsino sañjāniṃsu. Te rodantā pādesu patitvā ‘‘kiṃ amhe anāthe karotha, ayyā’’ti āhaṃsu. ‘‘Mayaṃ, bhaṇe, ‘tayo bhavā ādittapaṇṇasālā viyā’ti pabbajimha, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti. Tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā’’ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu.

尔时，他们从婆罗门村出来，经过奴隶村门口时，奴隶村的村民因其威仪而认出了他们。他们哭泣着，俯伏于其足下说：“尊者，你们为何要让我们变得无依无靠呢？”“诸位，我们因视三有如燃烧的草屋而出家。若要使你们一一成为自由人，百年也不够。你们自己洗头成为自由人，然后活下去吧。”说完，就在他们哭泣之时离开了。

Thero [Pg.295] purato gacchanto nivattitvā olokento cintesi – ‘‘ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati, ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’ti. Evaṃ koci pāpakena manasā padūsetvā apāyapūrako bhaveyya, imaṃ pahāya mayā gantuṃ vaṭṭatī’’ti cittaṃ uppādetvā purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. Bhaddāpi āgantvā vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā ‘ime pabbajitāpi vinā bhavituṃ na sakkontī’ti amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. Imasmiṃ dvedhāpathe tvaṃ etaṃ gaṇha, ahaṃ ekena gamissāmī’’ti. ‘‘Āma, ayya, mātugāmo ‘pabbajitānaṃ palibodho, pabbajitāpi vinā na bhavantī’ti amhākaṃ dosaṃ dasseyyu’’nti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha ‘‘satasahassakappapamāṇe addhāne kato mittasanthavo ajja bhijjati, tumheva dakkhiṇā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī’’ti vanditvā maggaṃ paṭipajji. Tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī ‘‘ahaṃ cakkavāḷasinerupabbatādayo dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī’’ti vadantī viya viravamānā akampittha. Ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnādi.

长老走在前面，回头看时心想：“这位跋陀·迦毗罗尼（Bhaddā Kāpilānī）是全瞻部洲最珍贵的女子，她正跟在我身后。有可能会有人这样想：‘这些出家人，即使出家了也无法分开，行为不当。’如此，有人会以邪恶之心而心生染污，从而堕入恶趣。我应当离开她前行。”他生起此念后，继续前行，看见一个岔路口，便停在路口上。跋陀也前来顶礼，然后站立一旁。于是他对她说：“贤善的跋陀，看见你这样的女子跟在我身后，广大群众若对我们心生不净，认为‘这些出家人即使出家了也无法分开’，他们就会因此而堕入恶趣。在这岔路口，你走这条路，我走另一条。”“是的，尊者。人们会指出我们的过错说：‘女人是出家人的障碍，他们即使出家了也无法分开。’”她如此说完，右绕三匝，以五体投地之礼于四处顶礼，然后举起光耀的合十之礼，说道：“于十万劫中结下的友谊，今日断绝了。您名为“右”，右边的路适合您；我们女人天生属“左”，左边的路适合我们。”顶礼之后，她走上了另一条路。在他们分道扬镳之时，这片大地咆哮着震动了，仿佛在说：“我虽能承载铁围山、须弥山等，却无法承载你们的功德。”天空响起了如雷之声，铁围山也随之轰鸣。

Sammāsambuddhopi veḷuvanamahāvihāre kuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā ‘‘kissa nu kho pathavī kampatī’’ti āvajjento ‘‘pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnaṃ guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī’’ti gandhakuṭito nikkhamma sayameva pattacīvaramādāya asītimahātheresu kañci anāpucchā tigāvutamaggaṃ paccuggamanaṃ katvā rājagahassa ca nālandāya ca antare bahuputtanigrodhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisinno pana aññatarapaṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā buddharaṃsiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇacchattasakaṭacakkakūṭāgārādippamāṇā buddharaṃsiyo ito [Pg.296] cito ca vippharantiyo vidhāvantiyo candasahassasūriyasahassauggamanakālaṃ viya kurumānā taṃ vanantaraṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇasiriyā samujjalatārāgaṇena viya gaganaṃ, supupphitakamalakuvalayena viya salilaṃ vanantaraṃ virocittha. Nigrodharukkhassa khandho pakatiyā seto hoti, pattāni nīlāni pakkāni rattāni. Tasmiṃ pana divase sabbo nigrodho suvaṇṇavaṇṇova ahosi.

正等觉者亦于竹林大精舍之孤邸中安坐，闻大地摇动之声，省察：“大地缘何而摇动？”继而了知：“乃毕钵离摩纳婆（Pippalimāṇava）与跋陀·迦毗罗尼（Bhaddā Kāpilānī）为我之故，舍无量财富而出家。于彼二人分别之处，因其功德之力，此大地发生震动。我亦应摄受彼等。”于是，世尊从香室出来，亲自拿取衣钵，未告知八十大长老中任何一位，便前行三伽浮多（gāvuta）之路迎接他们，于王舍城和那烂陀（Nālandā）之间的多子榕树下结跏趺坐。坐时，并非如普通粪扫衣者，而是显现佛陀威仪，放射八十肘佛光而坐。彼时，大小如叶伞、车轮、楼阁之佛光，四处散射奔流，令彼林野光明遍照，犹如千月千日同时升起。林野因三十二大士相之光辉而庄严灿烂，犹如天空因闪耀的星群而明亮，又如水面因盛开的红莲与青莲而美丽。此榕树之干，本为白色，叶为绿色，果实为红色，然于彼日，整棵榕树皆化为金色。

Mahākassapatthero taṃ disvā ‘‘ayaṃ amhākaṃ satthā bhavissati, imaṃ ahaṃ uddissa pabbajito’’ti diṭṭhaṭṭhānato paṭṭhāya onato gantvā tīsu ṭhānesu vanditvā ‘‘satthā me, bhante, bhagavā, sāvakohamasmi, satthā me, bhante, bhagavā, sāvakohamasmī’’ti (saṃ. ni. 2.154) āha. Atha naṃ bhagavā āha – ‘‘kassapa, sace tvaṃ imaṃ nipaccakāraṃ mahāpathaviyā kareyyāsi, sāpi dhāretuṃ na sakkuṇeyya. Tathāgatassa pana evaṃ guṇamahantataṃ jānatā tayā kato nipaccakāro mayhaṃ lomampi cāletuṃ na sakkoti. Nisīda, kassapa, dāyajjaṃ te dassāmī’’ti. Athassa bhagavā tīhi ovādehi upasampadaṃ adāsi. Datvā ca bahuputtanigrodhamūlato nikkhamitvā theraṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. Satthu sarīraṃ dvattiṃsamahāpurisalakkhaṇavicittaṃ, mahākassapassa sattamahāpurisalakkhaṇapaṭimaṇḍitaṃ, so kañcananāvāya pacchābaddho viya satthu padānupadikaṃ anugañchi. Satthā thokaṃ maggaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisajjākāraṃ dassesi. Thero ‘‘satthā nisīditukāmo’’ti ñatvā attano paṭapilotikaṃ saṅghāṭiṃ catugguṇaṃ katvā paññapesi.

大迦叶长老见到他，心想：“此人将成为我们的导师，我正是为了他而出家。”便从看见他的地方开始，俯身向前，于三处顶礼后说道：“尊者，世尊是我的导师，我是弟子；尊者，世尊是我的导师，我是弟子。”（《相应部》2.154）于是世尊对他说：“迦叶，你若对大地行此恭敬，连大地也无法承受。然而，你了知如来有如此伟大的功德，所作的恭敬连我一根毫毛都无法动摇。坐下吧，迦叶，我将授予你法嗣。”于是世尊以三教诫为他授具足戒。授戒后，世尊从多子榕树(Bahuputtanigrodha)下离开，让长老作为随行沙门，继续前行。世尊的身体为三十二大士相所庄严，大迦叶的身体为七种大士相所庄严。他犹如金舟系于船尾，步步紧随世尊的足迹。世尊走了一小段路，便离开道路，在一棵树下示意将要坐下。长老知道“世尊想要坐下”，便将自己的补缀僧伽梨(saṅghāṭi)折成四叠铺设。

Satthā tattha nisīditvā hatthena cīvaraṃ parimajjanto ‘‘mudukā kho tyāyaṃ, kassapa, paṭapilotikā saṅghāṭī’’ti āha (saṃ. ni. 2.154). So ‘‘satthā me saṅghāṭiyā mudubhāvaṃ kathesi, pārupitukāmo bhavissatī’’ti ñatvā ‘‘pārupatu, bhante, bhagavā saṅghāṭi’’nti āha. ‘‘Kiṃ tvaṃ pārupissasi, kassapā’’ti? ‘‘Tumhākaṃ nivāsanaṃ labhanto pārupissāmi, bhante’’ti. ‘‘Kiṃ pana tvaṃ, kassapa, imaṃ paribhogajiṇṇaṃ paṃsukūlaṃ dhāretuṃ sakkhissasi, mayā hi imassa paṃsukūlassa gahitadivase udakapariyantaṃ katvā mahāpathavī kampi, imaṃ buddhaparibhogajiṇṇacīvaraṃ [Pg.297] nāma na sakkā parittaguṇena dhāretuṃ, paṭibalenevidaṃ paṭipattipūraṇasamatthena jātipaṃsukūlikena dhāretuṃ vaṭṭatī’’ti vatvā therena saddhiṃ cīvaraṃ parivattesi.

世尊坐在那里，用手抚摸着那件衣说：“迦叶，你这件补缀的僧伽梨确实柔软。”（《相应部》2.154）他知道“世尊称赞我的僧伽梨柔软，想必是想披上”，便说：“尊者，请世尊披上这件僧伽梨吧。”“那你披什么呢，迦叶？”“尊者，如果能得到您的下衣，我便披上。”“可是迦叶，你能够受持这件我已穿用而破旧的粪扫衣（paṃsukūla）吗？要知道，我得到这件粪扫衣的那天，连以水为边际的大地都震动了。这种佛陀穿用过的旧衣，不是德行浅薄者能受持的，只有具足能力、修行圆满、真正的粪扫衣行者才适合受持。”说完，世尊便与长老交换了衣。

Evaṃ cīvaraṃ parivattetvā therassa cīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ khaṇe acetanāpi ayaṃ mahāpathavī ‘‘dukkaraṃ, bhante, akattha, attano pārutacīvaraṃ sāvakena parivattitapubbaṃ nāma nāhosi, ahaṃ tumhākaṃ guṇaṃ dhāretuṃ na sakkomī’’ti vadantī viya udakapariyantaṃ katvā kampi. Theropi ‘‘laddhaṃ me buddhānaṃ paribhogacīvaraṃ, kiṃ me idāni uttari kattabba’’nti unnatiṃ akatvā satthu santikeyeva terasa dhutaguṇe samādāya sattadivasamattaṃ puthujjano ahosi. Aṭṭhame divase saha paṭisambhidāhi arahattaṃ pāpuṇi. Atha naṃ satthā ‘‘kassapo, bhikkhave, candūpamo kulāni upasaṅkamati, apakasseva kāyaṃ apakassa cittaṃ niccanavako kulesu appagabbho’’ti (saṃ. ni. 2.146) evamādinā pasaṃsitvā aparabhāge ariyagaṇamajjhe nisinno ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti (a. ni. 1.188, 191) dhutavādānaṃ aggaṭṭhāne ṭhapesi.

如此交换衣后，世尊披上长老的衣，长老则披上世尊的衣。就在那一刻，连无情的大地也震动起来，直达水界，仿佛在说：“尊者，您做了一件难行之事！将自己所穿之衣与弟子交换，此事从未有过。我实在无法承受您二位的功德啊！”长老也没有因此生起骄慢心，心想：“我已得到佛陀穿过的衣，现在还需再做什么呢？”他就在世尊面前受持了十三种头陀支(dhutaguṇa)，于七日间仍是凡夫。到了第八日，他便连同四无碍解(paṭisambhidā)证得了阿罗汉果。之后，世尊称赞他说：“诸比丘，迦叶就像月亮一样走近各家，收摄其身，收摄其心，在各家中总是谦下而不鲁莽。”（《相应部》2.146）后来，在圣弟子众中，世尊安坐后宣布：“诸比丘，在我的声闻比丘弟子中，持头陀行者，当以大迦叶为第一。”（《增支部》1.188, 191）于是将他立为持头陀行者的第一人。

398. Evaṃ bhagavatā etadaggaṭṭhāne ṭhapito āyasmā mahākassapo mahāsāvakabhāvaṃ patto attano pubbakammaṃ saritvā somanassavasenaṃ pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Tattha padumuttarassāti tassa kira bhagavato mātukucchito nikkhamanakālato paṭṭhāya pādānaṃ nikkhepanasamaye akkantakkantapāde satasahassapattā padumā pathaviṃ bhinditvā uṭṭhahiṃsu. Tasmāssa taṃ nāmaṃ ahosi. Sakalasattanikāyesu ekekena satasatapuññe kate tassa puññassa sataguṇapuññānaṃ katattā bhagavatoti attho. Lokajeṭṭhassa tādinoti sattalokassa padhānabhūtassa iṭṭhāniṭṭhesu akampiyabhāvaṃ pattattā tādino. Nibbute lokanāthamhīti sattalokassa paṭisaraṇabhūte bhagavati khandhaparinibbānena parinibbute, adassanaṃ gateti attho. Pūjaṃ kubbanti santhunoti sadevakassa lokassa sāsanato ‘‘satthā’’ti laddhanāmassa bhagavato sādhukīḷaṃ kīḷantā pūjaṃ karontīti sambandho.

398. 世尊如此将具寿大迦叶安置于最上之位，证得大弟子身份后，回忆起自己往昔之业，心生欢喜，宣说其往昔本行，以“于莲花上佛(Padumuttara)世尊”等语开始。其中，“莲花上佛”是说，那位世尊从母胎出生之时起，每当他双足落地，足迹所至之处，皆有十万瓣的莲花破土而出，因此他得此名。被称为“世尊”，是因为在所有众生中，每一位众生所作的百种福业，他所作的福业是其百倍之多。“于世间最上者、如是者”是说，他是众生世界的首领，于可意与不可意之事皆不动摇，故为“如是者”。“于世间依怙主涅槃时”是说，作为众生世界皈依的世尊，以蕴之般涅槃而般涅槃，意即不再被看见。“他们作供养并赞颂”，是说他们对那位因其教导而被天人世间尊为“导师”的世尊，以善妙的仪式进行供养，这是其中的关联。

399. Aggiṃ [Pg.298] cinantī janatāti janasamūhā āḷāhanatthāya aggiṃ cinantā rāsiṃ karontā āsamantato moditā santuṭṭhā pakārena moditā santuṭṭhā pūjaṃ karontīti sambandho. Tesu saṃvegajātesūti tesu janasamūhesu saṃvegappattesu utrāsaṃ labhantesu me mayhaṃ pīti hāso udapajjatha pātubhavīti attho.

399. “众人聚集火”，是说众人为了火葬而聚集柴薪，堆积成堆，四处欢欣喜悦，以各种方式欢喜满足地作供养，这是其中的关联。“当他们生起悚惧时”，是说当那些人众感到惊恐，生起悚惧之情时，我的喜悦和欢笑便生起了，这是其中的含义。

400. Ñātimitte samānetvāti mama bandhusahāye samānetvā rāsiṃ katvā. Mahāvīro bhagavā parinibbuto adassanaṃ agamāsīti idaṃ vacanaṃ abraviṃ kathesinti sambandho. Handa pūjaṃ karomaseti handāti vossaggatthe nipāto, tena kāraṇena mayaṃ sabbe samāgatā pūjaṃ karomāti attho. Seti nipāto.

400. “召集亲友后”，是说召集我的亲属和同伴，使他们聚集一处。“‘大雄世尊已般涅槃，不再显现’，我说了此话”，这是其中的关联。“来，让我们作供养！”，其中“来”(handa)是用于敦促的虚词，其义为：因此，我们大家聚集起来作供养。“se”是虚词。

401. Sādhūti te paṭissutvāti te mama ñātimittā sādhu iti sundaraṃ bhaddakaṃ iti paṭisuṇitvā mama vacanaṃ sampaṭichitvā me mayhaṃ bhiyyo atirekaṃ hāsaṃ pītiṃ janiṃsu uppādesunti attho.

401. “他们应诺‘善哉’”是说：我那些亲友应答“善哉”，即“好”、“吉祥”，他们接受了我的话，为我更增添了欢笑与喜悦，使其生起。这是此中义。

402. Tato attano katapuññasañcayaṃ dassento buddhasmiṃ lokanāthamhītiādimāha. Satahatthaṃ uggataṃ ubbiddhaṃ diyaḍḍhahatthasataṃ vitthataṃ, vimānaṃ nabhasi ākāse uggataṃ agghiyaṃ, sukataṃ sundarākārena kataṃ, katvā kāretvā ca puññasañcayaṃ puññarāsiṃ kāhāsiṃ akāsinti sambandho.

402. 其后，为显示自己所积累的福德，他说了以“于佛陀、世间依怙主”等开头的偈颂。“一座天宫，一百肘高，一百五十肘宽，升于天空、虚空中，它庄严、善造——即形态优美地造成——我通过自造或使造而造作了福德的积聚，即福德堆”，这是与“我已造作”（akāsiṃ）的关联。

403. Katvāna agghiyaṃ tatthāti tasmiṃ cetiyapūjanaṭṭhāne tālapantīhi tālapāḷīhi cittitaṃ sobhitaṃ agghiyaṃ katvāna kāretvā ca sakaṃ cittaṃ attano cittaṃ pasādetvā cetiyaṃ pūjayuttamanti uttamaṃ buddhadhātunidhāpitaṃ cetiyaṃ pūjayinti sambandho.

403. “于彼处造庄严之物后”是说：在那供养塔庙之处，以成行成列的棕榈叶装饰美化，通过自造或使造而造了庄严之物后；“令自心澄净”，即令自己的心清净后；“我供养最上之塔”，这是与“我供养那安奉了佛陀舍利的最上塔庙”的关联。

404. Tassa cetiyassa mahimaṃ dassento aggikkhandhovātiādimāha. Tattha aggikkhandhovāti ākāse jalamāno aggikkhandhova aggirāsi iva taṃ cetiyaṃ sattahi ratanehi jalati phullito vikasitapuppho sālarukkharājā iva ākāse indalaṭṭhīva indadhanu iva ca catuddisā catūsu disāsu obhāsati vijjotatīti sambandho.

404. 为显示此塔庙的威力，他说了以“如火聚”等开头的偈颂。其中“如火聚”是说：那塔庙犹如空中燃烧的火聚，如同火堆，以七宝闪耀；如花朵盛开的娑罗树王，又如空中的帝释柱和彩虹，向四方照耀辉映。这是其中的关联。

405. Tattha [Pg.299] cittaṃ pasādetvāti tasmiṃ jotamānadhātugabbhamhi cittaṃ manaṃ pasādetvā somanassaṃ katvā tena cittappasādena bahuṃ anekappakāraṃ kusalaṃ puññaṃ katvāna ‘‘dhātugabbhe ca sāsane ca ettakāni puññāni mayā katānī’’ti evaṃ puññakammaṃ saritvāna kālaṃkatvā tidasaṃ tāvatiṃsabhavanaṃ suttappabuddho viya ahaṃ upapajjiṃ jātoti sambandho.

405. “于彼处令心澄净后”是说：在那闪耀的舍利室中，令心意澄净，生起喜悦；以此净信之心，造作了许多各种善业福德后；忆念起所作的福业：“我在舍利室与教法中，造作了如是多的福德”；就这样，命终之后，我如从睡梦中醒来一般，投生于提达萨天（Tidasa），即忉利天（Tāvatiṃsa）。这是其中的关联。

406. Attano uppannadevaloke laddhasampattiṃ dassento sahassayuttantiādimāha. Tattha hayavāhiṃ sindhavasahassayojitaṃ dibbarathaṃ adhiṭṭhito. Sattahi bhūmīhi saṃ suṭṭhu uggataṃ ubbiddhaṃ uccaṃ mayhaṃ bhavanaṃ vimānaṃ ahosīti attho.

406. 为示现在天界所获得的成就，他说了以“千马所驾”等为开头的偈颂。此中，（他）乘坐着由一千匹信度(sindhava)骏马所驾驭的天车。其义为：我的殿宇，我的天宫，由七层构成，巍然升起，高耸庄严。

407. Tasmiṃ vimāne sabbasovaṇṇamayā sakalasovaṇṇamayāni kūṭāgārasahassāni ahuṃ ahesunti attho. Sakatejena attano ānubhāvena sabbā dasa disā pabhāsayaṃ obhāsentāni jalanti vijjotantīti sambandho.

407. 在那座天宫中，有一千座完全由黄金所造的重阁。它们凭借自身的光辉与威力，光芒四射，照耀所有十方。

408. Tasmiṃ mayhaṃ pātubhūtavimāne aññepi niyyūhā pamukhasālāyo santi vijjanti. Kiṃ bhūtā? Lohitaṅgamayā rattamaṇimayā tadā tepi niyyūhā catasso disā ābhāya pabhāya jotantīti sambandho.

408. 在我显现的天宫中，还有其他的塔楼与主厅。它们由红宝石所造，当时亦以其光辉照耀四方。

410. Sabbe deve sakalachadevaloke deve abhibhomi abhibhavāmi. Kassa phalanti ce? Mayā katassa puññakammassa idaṃ phalanti attho.

410. 我超越了整个六欲天界的所有天神。若问：“这是什么的果报？”其义为：这是我所造福业的果报。

411. Tato manussasampattiṃ dassento saṭṭhikappasahassamhītiādimāha. Tattha ito kappato heṭṭhā saṭṭhisahassakappamatthake cāturanto catumahādīpavanto vijitāvī sabbaṃ paccatthikaṃ vijitavanto ahaṃ ubbiddho nāma cakkavattī rājā hutvā pathaviṃ āvasiṃ rajjaṃ kāresinti sambandho.

411. 然后，为示现人间的成就，他说了以“于六万劫”等为开头的偈颂。其义为：于此劫之前的第六万劫时，我曾是一位名为优毗达(Ubbiddha)的转轮王，拥有四大洲，战胜所有敌人，统治大地。此为关联。

412-4. Tatheva bhaddake kappeti pañcabuddhapaṭimaṇḍitattā bhaddake nāma kappe. Tiṃsakkhattuṃ tiṃsajātiyā catudīpamhi issaro padhāno cakkaratanādīhi [Pg.300] sattahi ratanehi sampanno samaṅgībhūto sakakammābhiraddho attano kamme dasa rājadhamme abhiraddho allīno cakkavattī rājā amhī ahosinti sambandho. Attano cakkavattikāle anubhūtasampattiṃ dassento ‘‘tatthāpi bhavanaṃ mayha’’ntiādimāha. Tattha tasmiṃ cakkavattirajjamhi mayhaṃ bhavanaṃ mama pāsādaṃ indalaṭṭhīva uggataṃ ākāse ṭhitavijjotamānā vijjullatā iva uggataṃ sattabhūmikādibhedehi uccaṃ āyāmato dīghato ca uccato ca catuvīsatiyojanaṃ vitthārato dvādasayojanaṃ ahosīti sambandho. Sabbesaṃ janānaṃ manaṃ allīnabhāvena rammaṇaṃ nāma nagaraṃ ahosīti attho. Daḷhehi dvādasahatthehi vā tiṃsahatthehi vā uccehi pākāratoraṇehi sampannanti dasseti.

412-4. 同样，在贤劫(bhaddakappa)中：因由五佛庄严，故名为贤劫。我曾三十次为四大洲之主，具足轮宝等七宝，乐于奉行自己的职责——十王法，曾是转轮王。此为关联。为开示作转轮王时所体验的财富，他说了“在那里我的宫殿……”等。在那转轮王的国度中，我的宫殿如因陀罗(Inda)的旗杆般升起，又如空中闪耀的电光之藤般升起，有七层等差别，长与高二十四由旬，宽十二由旬。此为关联。因其能令众人之心依恋，故城市名为“悦乐”(Rammaṇa)。此为义。此亦开示其具足坚固的、十二或三十肘高的城墙与牌楼。

415-20. Tadaḍḍhakaṃ tato aḍḍhakaṃ aḍḍhatiyasatayojananti attho. Pakkhittā paṇṇavīsatīti vīsatiāpaṇapakkhittaṃ nirantaraṃ vīthiparicchedanti attho. Brāhmaññakulasambhūtoti brāhmaṇakule sujāto. Sesaṃ vuttanayattā suviññeyyamevāti.

415-20. “其一半”(Tadaḍḍhakaṃ)，义为二百五十由旬。“投入二十五”(Pakkhittā pañcavīsati)，其义为：投入二十家商店，不间断地划分街道。“生于婆罗门家”(Brāhmaññakulasambhūto)，即是在婆罗门家族中善生(sujāta)。其余部分，因已按所述方式，故易于了知。

Mahākassapattheraapadānavaṇṇanā samattā.

摩诃迦叶长老本行释义终。

3-4. Anuruddhattheraapadānavaṇṇanā

3-4. 阿那律长老本行释义

Sumedhaṃ bhagavantāhantiādikaṃ āyasmato anuruddhattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle vibhavasampanne kuṭumbikakule nibbatti. Vayappatto ekadivasaṃ vihāraṃ gantvā satthu santike dhammaṃ suṇanto satthārā ekaṃ bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ dānaṃ patthetvā satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā sattame divase bhagavato bhikkhusaṅghassa ca uttamāni vatthāni datvā paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā ‘‘anāgate gotamassa sammāsambuddhassa sāsane dibbacakkhukānaṃ aggo bhavissatī’’ti byākāsi. Sopi tattha puññāni karonto satthari parinibbute sattayojanike kanakathūpe [Pg.301] bahukaṃsapātiyo dīparukkhehi dīpakapallikāhi ca ‘‘dibbacakkhuñāṇassa upanissayo hotū’’ti uḷāraṃ dīpapūjaṃ akāsi. Evaṃ yāvajīvaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle bārāṇasiyaṃ kuṭumbikagehe nibbattitvā viññutaṃ patto satthari parinibbute niṭṭhite yojanike kanakathūpe bahukaṃsapātiyo sappimaṇḍassa pūretvā majjhe ca ekekaṃ guḷapiṇḍaṃ ṭhapetvā mukhavaṭṭiyā mukhavaṭṭiṃ phusāpento cetiyaṃ parikkhipāpesi. Attanā gahitakaṃsapātiṃ sappimaṇḍassa pūretvā sahassavaṭṭiyo jālāpetvā sīse ṭhapetvā sabbarattiṃ cetiyaṃ anupariyāyi.

以“苏美达世尊……”等为开头的，是具寿阿那律(Anuruddha)长老的本行谭。这位长老也已于过去诸佛前发愿，于各处轮回中积累种种能带来解脱的福德，在莲花上佛(Padumuttara)的时代，他生于富裕的居士家中。成年后，一日前往寺院，在导师座前听闻法时，看见导师将一位具有天眼的比丘安置在第一的位置，自己也渴望获得那个地位，于是为十万比丘围绕的世尊举行了七日的大布施，第七天，用最上等的衣物供养世尊和比丘僧团，并发下誓愿。导师看见他没有障碍必定能成就，便预言说：“未来在乔达摩正等觉者的教法中，你将会是天眼第一。”他也继续在那里行善，导师般涅槃后，在七由旬大的金塔，用许多铜钵、灯树和灯盏，做盛大的点灯供养，发愿道：“愿此功德成为获得天眼智的助缘。”这样一生行善，在天人和人间轮回，到了迦叶佛的时代，他出生在波罗奈(Bārāṇasī)的居士家中，长大后，导师般涅槃，在一由旬大的金塔建成后，他让人用许多铜钵装满酥油，并在每个铜钵的中央放一块糖，用灯芯将钵口连接起来，环绕着塔。他自己则将一个装满酥油的铜钵顶在头上，点燃一千支灯芯，整夜绕行佛塔。

Evaṃ tasmimpi attabhāve yāvajīvaṃ kusalaṃ katvā devaloke nibbattitvā tattha yāvatāyukaṃ ṭhatvā tato cuto anuppanne buddhe bārāṇasiyaṃyeva duggatakule nibbatti, ‘‘annabhāro’’tissa nāmaṃ ahosi. So sumanaseṭṭhissa nāma gehe kammaṃ karonto jīvati. Ekadivasaṃ so upariṭṭhaṃ nāma paccekabuddhaṃ nirodhasamāpattito vuṭṭhāya gandhamādanapabbatato ākāsenāgantvā bārāṇasīnagaradvāre otaritvā cīvaraṃ pārupitvā nagare piṇḍāya carantaṃ disvā pasannamānaso pattaṃ gahetvā attano atthāya ṭhapitaṃ bhāgabhattaṃ patte pakkhipitvā paccekabuddhassa dātukāmo ārabhi. Bhariyāpissa attano bhāgabhattañca tattheva pakkhipi. So taṃ netvā paccekabuddhassa hatthe ṭhapesi. Paccekabuddho taṃ gahetvā anumodanaṃ katvā pakkāmi. Taṃ divasaṃ sumanaseṭṭhissa chatte adhivatthā devatā – ‘‘aho dānaṃ, paramadānaṃ, upariṭṭhe suppatiṭṭhita’’nti mahāsaddena anumodi. Taṃ sutvā sumanaseṭṭhi – ‘‘evaṃ devatāya anumoditaṃ idameva uttamadāna’’nti cintetvā tattha pattiṃ yāci. Annabhāro pana tassa pattiṃ adāsi. Tena pasannacitto sumanaseṭṭhi tassa sahassaṃ datvā ‘‘ito paṭṭhāya tuyhaṃ sahatthena kammakaraṇakiccaṃ natthi, patirūpaṃ gehaṃ katvā niccaṃ vasāhī’’ti āha.

如此，他在那一世尽其一生行善，死后转生到天界，在那里寿尽而终。于佛陀未出世时，他投生于波罗奈(Bārāṇasī)的贫困之家，名为运食(Annabhāra)。他在须摩那(Sumana)长者家中做工维生。一日，他看见一位名为优波离吒(Upariṭṭha)的辟支佛从灭尽定出定，自香醉山乘空而来，降于波罗奈城门，披上衣，入城乞食。他见后心生欢喜，拿起（辟支佛的）钵，将为自己所备的饭食放入钵中，欲供养辟支佛。其妻亦将自己的那份饭食放入其中。他拿着那个钵，放在辟支佛手中。辟支佛接过后，为他随喜，然后离去。是日，居于须摩那长者伞盖的天神大声随喜道：“啊，布施！殊胜的布施！善安立于优波离吒！”须摩那长者听后心想：“能令天神如此随喜，此必为最上布施。”于是向运食请求分享功德。运食便将功德分给了他。须摩那长者心生欢喜，给了他一千（钱），并说：“从今以后，你无须亲手劳作了，建造一所合适的房屋，安住下来吧。”

Yasmā nirodhasamāpattito vuṭṭhitassa paccekabuddhassa dinnapiṇḍapāto taṃ divasameva uḷāravipāko hoti, tasmā sumanaseṭṭhi rañño santikaṃ gacchanto taṃ gahetvā agamāsi. Rājā pana taṃ ādaravasena olokesi. Seṭṭhi – ‘‘mahārāja, ayaṃ oloketabbayuttoyevā’’ti vatvā [Pg.302] tadā tena katakammaṃ attanāpissa sahassadinnabhāvañca kathesi. Taṃ sutvā rājā tassa tussitvā sahassaṃ datvā ‘‘asukasmiṃ ṭhāne gehaṃ katvā vasāhī’’ti gehaṭṭhānamassa āṇāpesi. Tassa taṃ ṭhānaṃ sodhāpentassa mahantā mahantā nidhikumbhiyo uṭṭhahiṃsu. So tā disvā rañño ārocesi. Rājā sabbaṃ dhanaṃ uddharāpetvā rāsikataṃ disvā – ‘‘ettakaṃ dhanaṃ imasmiṃ nagare kassa gehe atthī’’ti pucchi. ‘‘Na kassaci, devā’’ti. ‘‘Tena hi ayaṃ annabhāro imasmiṃ nagare mahādhanaseṭṭhi nāma hotū’’ti taṃ divasameva tassa seṭṭhichattaṃ ussāpesi.

由于供养从灭尽定出定的辟支佛之食物，当天即能获得巨大果报，因此苏摩那长者（Sumanaseṭṭhi）前往国王处时，便带着运食去了。国王则恭敬地看着他。长者说：“大王，此人确实值得一看。”说完，便讲述了运食所做的善业，以及自己付予他一千钱之事。国王听后心生欢喜，赏赐他一千钱，并为他指定宅地，命令道：“在某处建造房屋居住吧。”当他清理那块地时，许多巨大的宝藏瓮显现了出来。他看见后，便禀告国王。国王命人将所有财宝取出，看到堆积如山，便问道：“在这座城里，谁家有如此多的财富？”“天王，谁家也没有。”“既然如此，就让这位运食（Annabhāra）成为此城的大富长者吧。”国王当天就为他升起了长者伞盖。

So seṭṭhi hutvā yāvajīvaṃ kalyāṇakammaṃ katvā devaloke nibbatto, dīgharattaṃ devamanussesu saṃsaritvā amhākaṃ bhagavato uppajjanakakāle kapilavatthunagare sukkodanasakkassa gehe paṭisandhiṃ gaṇhi. Tassa jātassa anuruddhoti nāmaṃ akaṃsu. So mahānāmasakkassa kaniṭṭhabhātā bhagavato cūḷapitu putto paramasukhumālo mahāpuñño ahosi. Suvaṇṇapātiyaṃyeva cassa bhattaṃ uppajji. Athassa mātā ekadivasaṃ ‘‘mama putto natthīti padaṃ na jānāti, taṃ jānāpessāmī’’ti cintetvā ekaṃ suvaṇṇapātiṃ tucchakaṃyeva aññāya suvaṇṇapātiyā pidahitvā tassa pesesi, antarāmagge devatā taṃ, dibbapūvehi pūresuṃ. Evaṃ mahāpuñño tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu alaṅkatanāṭakitthīhi parivuto devo viya mahāsampattiṃ anubhavi.

他成为长者后，一生行善，命终后投生于天界。在天界与人间长久轮回后，于我等世尊出世时，在迦毗罗卫城释迦族白饭王（Sukkodana）的家中投生。他出生后，被取名为阿那律。他是摩诃男的弟弟，是世尊叔父的儿子，极为娇贵，福报广大。他的食物甚至会自然出现在金钵中。有一天，他的母亲心想：“我的儿子不知道‘无’这个词，我要让他知道。”于是她拿一个空金钵，用另一个金钵盖住后派人送给他。在途中，天神们用天界的糕点装满了它。就这样，这位大福报者在三座适合三季居住的宫殿里，被盛装的舞女们围绕着，如天神般享受着巨大的财富。

Amhākampi bodhisatto tasmiṃ samaye tusitapurā cavitvā suddhodanamahārājassa aggamahesiyā kucchimhi nibbattitvā anukkamena vuddhippatto ekūnatiṃsa vassāni agāramajjhe vasitvā mahābhinikkhamanaṃ nikkhamitvā anukkamena paṭividdhasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā isipatane migadāye dhammacakkaṃ pavattetvā lokānuggahaṃ karonto rājagahaṃ gantvā veḷuvane vihāsi. Tadā suddhodanamahārājā – ‘‘putto kira me rājagahaṃ anuppatto; gacchatha, bhaṇe, mama puttaṃ ānethā’’ti sahassasahassaparivāre dasa amacce pesesi. Te sabbe ehibhikkhupabbajjāya pabbajiṃsu. Tesu udāyittherena cārikāgamanaṃ āyācito bhagavā vīsatisahassakhīṇāsavaparivuto rājagahato nikkhamitvā [Pg.303] kapilavatthupuraṃ gantvā ñātisamāgame anekāni pāṭihāriyāni dassetvā pāṭihāriyavicittaṃ dhammadesanaṃ kathetvā mahājanaṃ amatapānaṃ pāyetvā dutiyadivase pattacīvaramādāya nagaradvāre ṭhatvā ‘‘kiṃ nu kho kulanagaraṃ āgatānaṃ sabbabuddhānaṃ āciṇṇa’’nti āvajjamāno ‘‘sapadānaṃ piṇḍāya caraṇaṃ āciṇṇa’’nti ñatvā sapadānaṃ piṇḍāya carati. Rājā ‘‘putto te piṇḍāya caratī’’ti sutvā turitaturito āgantvā antaravīthiyaṃ dhammaṃ sutvā attano nivesanaṃ pavesetvā mahantaṃ sakkārasammānaṃ akāsi. Bhagavā tattha kattabbaṃ ñātisaṅgahaṃ katvā rāhulakumāraṃ pabbājetvā nacirasseva kapilavatthunagarato mallaraṭṭhe cārikaṃ caramāno anupiyambavanaṃ pāpuṇi.

我们的菩萨在当时从兜率天辞世，投生于净饭大王的首席王后胎中，依次成长，于在家中生活了二十九年后，行大出离。他依次证得一切知智，在菩提座度过七个七日，于仙人堕处的鹿野苑转动法轮，利益世间，然后前往王舍城，住在竹林。当时净饭大王听说：“我的儿子据说已抵达王舍城。去吧，把我的儿子带来。”便派遣了十位大臣，每位各带一千随从。他们全都以“善来比丘”的方式出家了。其中，优陀夷长老请求世尊游行，世尊便带领两万漏尽者，从王舍城出发，前往迦毗罗卫城。在会见亲族时，他示现了种种神通，宣说了以神通庄严的奇妙法义，令大众饮下不死甘露。第二日，他拿了衣钵，立于城门，思惟道：“过去诸佛来到自己的故乡都做什么？”得知“挨家挨户次第乞食是其惯例”后，便挨家挨户地行乞。国王听说“你的儿子在乞食”，便急忙赶来，在街巷中听闻佛法后，将世尊迎入自己的住所，致以盛大的恭敬与供养。世尊在那里做了应做的利益亲族之事，度罗睺罗王子出家。不久，世尊离开迦毗罗卫城，在末罗国（Mallaraṭṭha）游行时，到达阿奴比亚芒果林（Anupiyambavana）。

Tasmiṃ samaye suddhodanamahārājā sākiyagaṇaṃ sannipātetvā āha – ‘‘sace mama putto agāraṃ ajjhāvasissa, rājā abhavissa cakkavattī sattaratanasampanno khattiyagaṇaparivāro, nattāpi me rāhulakumāro khattiyagaṇena saddhiṃ taṃ parivāretvā acarissa, tumhepi etamatthaṃ jānātha. Idāni pana mama putto buddho jāto, khattiyāvāssa parivārā hontu, tumhe ekekakulato ekekaṃ dārakaṃ dethā’’ti. Evaṃ vutte ekappahāreneva dveasītisahassakhattiyakumārā pabbajiṃsu.

其时，净饭大王(Suddhodanamahārājā)召集释迦族众后说道：“若我儿居家，则会成为七宝具足、刹帝利众围绕的转轮王，我孙罗睺罗童子亦会与刹帝利众一同围绕、侍奉于他，此事你们亦知晓。而今我儿已成佛陀，当有刹帝利为其眷属。汝等各族各献一子。”此言一出，即有八万二千位刹帝利童子出家。

Tasmiṃ samaye mahānāmo sakko kuṭumbasāmiko, so attano kaniṭṭhaṃ anuruddhaṃ sakkaṃ upasaṅkamitvā etadavoca – ‘‘etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti, amhākañca kulā natthi koci agārasmā anagāriyaṃ pabbajito, tena hi tvaṃ vā pabbajāhi, ahaṃ vā pabbajissāmī’’ti. Taṃ sutvā anuruddho gharāvāse ruciṃ akatvā attasattamo agārasmā anagāriyaṃ pabbajito. Tassa pabbajjānukkamo saṅghabhedakakkhandhake (cūḷava. 330 ādayo) āgatoyeva. Evaṃ anupiyaṃ gantvā pabbajitesu pana tesu tasmiṃyeva antovasse bhaddiyatthero arahattaṃ pāpuṇi, anuruddhatthero dibbacakkhuṃ nibbattesi, devadatto aṭṭha samāpattiyo nibbattesi, ānandatthero sotāpattiphale patiṭṭhāsi, bhagutthero ca kimilatthero ca pacchā arahattaṃ pāpuṇiṃsu. Tesaṃ sabbesampi therānaṃ attano attano āgataṭṭhānesu pubbapatthanābhinīhāro āvi bhavissati. Ayaṃ anuruddhatthero dhammasenāpatissa [Pg.304] santike kammaṭṭhānaṃ gahetvā cetiyaraṭṭhe pācīnavaṃsadāyaṃ gantvā samaṇadhammaṃ karonto satta mahāpurisavitakke vitakkesi, aṭṭhame kilamati. Satthā ‘‘anuruddho aṭṭhame mahāpurisavitakke kilamatī’’ti ñatvā ‘‘tassa saṅkappaṃ pūressāmī’’ti tattha gantvā paññattavarabuddhāsane nisinno aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā catupaccayasantosabhāvanārāmapaṭimaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ kathetvā ākāse uppatitvā bhesakalāvanameva gato.

尔时，释迦族人摩诃男（Mahānāma）是一位家主，他去到其弟释迦族人阿那律面前说：“亲爱的阿那律，如今许多有名的释迦族青年都已追随世尊出家，而我们家族还没有人从在家出家。所以，要么你出家，要么我出家。”听了这话，阿那律对在家生活不感兴趣，便作为第七人从在家出家。他出家的过程，已记载于《律藏·小品·僧团分裂犍度》（Cūḷavagga 330ff.）。就这样，他们前往阿奴夷（Anupiya）出家。在那次雨季安居期间，跋提（Bhaddiya）长老证得了阿罗汉果，阿那律长老生起了天眼，提婆达多获得了八种等至，阿难长老安住于入流果，婆求（Bhagu）长老和金毗罗长老后来也证得了阿罗汉果。所有这些长老，他们各自在过去所发的愿，都将在各自出现之处显现。这位阿那律长老从法将（dhammasenāpati）那里领受业处后，前往支提国（Cetiyaraṭṭha）的东方竹林（Pācīnavaṃsadāya），在修习沙门法时，思惟着七种大士的思惟，到第八种时感到疲倦。世尊知道“阿那律在第八种大士的思惟时感到疲倦”，心想“我要圆满他的思惟”，便前往那里，坐在预设好的殊胜佛座上，圆满了第八种大士的思惟后，开示了以四资具知足、乐于修行为庄严的大圣种姓之道，然后腾空而起，返回了鞞沙迦罗林（Bhesakaḷāvana）。

Thero tathāgate gatamatteyeva tevijjo mahākhīṇāsavo hutvā ‘‘satthā mayhaṃ manaṃ jānitvā āgantvā aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā adāsi, so ca me manoratho matthakaṃ patto’’ti buddhānaṃ dhammadesanaṃ attano ca paṭivedhadhammaṃ ārabbha imā udānagāthā abhāsi –

就在如来离去后，长老即成为三明具足者、大漏尽者，心想：“导师了知我的心意，前来圆满了第八种大士思惟并传授给我，我的心愿已达究竟。”他针对诸佛的法教以及自己所证悟的法，诵出了这些自说偈：

‘‘Mama saṅkappamaññāya, satthā loke anuttaro;

Manomayena kāyena, iddhiyā upasaṅkami.

了知我思惟，世间无上师；以神通威力，意生身来至。

‘‘Yadā me ahu saṅkappo, tato uttari desayi;

Nippapañcarato buddho, nippapañcamadesayi.

我心念初起，佛陀更深说；佛乐无戏论，亦说无戏论法。

‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. (theragā. 901-903);

我因悟法乐，安住教法中。三明皆已证，世尊教令成。

Atha naṃ aparabhāge satthā jetavane mahāvihāre viharanto ‘‘dibbacakkhukānaṃ bhikkhūnaṃ anuruddho aggo’’ti (a. ni. 1.192) aggaṭṭhāne ṭhapesi.

之后，世尊住在祇陀林大寺时，将阿那律安置在“天眼比丘中第一”的最高位置（《增支部》1.192）。

421. Evaṃ so bhagavato santikā dibbacakkhukānaṃ aggaṭṭhānaṃ labhitvā attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento sumedhaṃ bhagavantāhantiādimāha. Tattha sundarā upaṭṭhāpanapaññā maggaphalapaññā vipassanāpaññā catupaṭisambhidādisaṅkhātā medhā yassa bhagavato so sumedho, taṃ sumedhaṃ bhāgyasampannattā bhagavantaṃ lokassa jeṭṭhaṃ seṭṭhaṃ padhānabhūtaṃ saṃsārato paṭhamaṃ niggataṃ narānaṃ āsabhaṃ purecārikaṃ vūpakaṭṭhaṃ vivekabhūtaṃ gaṇasaṅgaṇikārāmato apagataṃ viharantaṃ ahaṃ addasanti sambandho.

421. 如是，他从世尊处获得天眼第一的地位后，忆念自己过去世的业行，以喜悦之心宣说自己的本生事迹，以“我得见善慧（Sumedha）世尊……”等偈颂开头。于此，“善慧”是指那位世尊，他的智慧（medhā）是美妙的，即所谓的念住智慧、道果智慧、观（vipassanā）智、四无碍解等。“世尊”（bhagavantaṃ）是因为他具足祥瑞。他是世间最长者、最胜者、最主要者，最先出离轮回者，人中之雄，引领者，远离者，独处者，已离群居之乐而安住者。“我得见”（ahaṃ addasaṃ）与以上这些词相连接。

422. Sabbadhammānaṃ [Pg.305] sayameva buddhattā sambuddhaṃ, upagantvāna samīpaṃ gantvāti attho. Añjaliṃ paggahetvānāti dasaṅgulipuṭaṃ muddhani katvāti attho. Sesaṃ uttānatthameva.

422. 因独自觉悟一切法，故为正自觉者；走近，即前往亲近之意。合掌，即以十指并拢置于头顶之意。其余文义显而易见。

430. Divā rattiñca passāmīti tadā devaloke ca manussaloke ca uppannakāle maṃsacakkhunā samantato yojanaṃ passāmīti attho.

430. “无论昼夜都能看见”的意思是，当时我生于天界和人间时，用肉眼能够看到周围一由旬的范围。

431. Sahassalokaṃ ñāṇenāti paññācakkhunā sahassacakkavāḷaṃ passāmīti attho. Satthu sāsaneti idāni gotamassa bhagavato sāsane. Dīpadānassa dīpapūjāya idaṃ phalaṃ, iminā phalena dibbacakkhuṃ anuppatto paṭiladdho uppādesinti attho.

431. “以智慧见千世界”是指以智慧之眼能见到千轮围世界的意思。“于导师的教法中”是指现在于乔达摩世尊的教法中。此乃灯施、灯供养之果，其义为：以此果报，获得、证得、生起天眼。

Anuruddhattheraapadānavaṇṇanā samattā.

阿那律长老传释义终。

3-5. Puṇṇamantāṇiputtattheraapadānavaṇṇanā

3-5. 满慈子长老传释义

Ajjhāyako mantadharotiādikaṃ āyasmato puṇṇassa mantāṇiputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato uppattito puretarameva haṃsavatīnagare brāhmaṇamahāsālakule nibbattitvā anukkamena viññutaṃ patto. Aparabhāge padumuttare bhagavati uppajjitvā bodhaneyyānaṃ dhammaṃ desente heṭṭhā vuttanayena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante nisīditvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ dhammakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti cintetvā desanāvasāne uṭṭhitāya parisāya satthāraṃ upasaṅkamitvā nimantetvā heṭṭhā vuttanayena mahāsakkāraṃ katvā bhagavantaṃ evamāha – ‘‘bhante, ahaṃ iminā adhikārena na aññaṃ sampattiṃ patthemi, yathā paneso bhikkhu sattamadivasamatthake tumhehi dhammakathikānaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane dhammakathikānaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate [Pg.306] kappasatasahassamatthake gotamo nāma buddho uppajjissati, tassa sāsane pabbajitvā tvaṃ dhammakathikānaṃ aggo bhavissasī’’ti byākāsi.

“诵经者、持咒者”等偈，是具寿满慈子(Puṇṇa Mantāṇiputta)长老的本事。这位尊者也在过去诸佛处已发誓愿，在轮回各处广集善业作为解脱的助缘；早在莲花上佛(Padumuttara)世尊出世之前，便已在天鹅城(Haṃsavatī)的婆罗门大富之家投生，并依次长大成人。后来，莲花上佛世尊出世，为应教化者说法时，他与众多百姓一同前往精舍，坐在会众的边缘听法。他看见导师将一位比丘安立于说法者中的第一位，便心想：“未来我也应当成为这样。”说法结束后，会众起身离去，他便上前拜见导师，邀请之后，如下文所述作大供养，然后对世尊说：“尊者，我以此功德不求其他成就，只愿如那位比丘在第七日被您安立于说法者中的第一位一样，未来我也能在一位佛陀的教法中，成为说法者中的第一。”导师观察未来，看到他的愿望能够实现，便授记说：“未来十万劫后，将有一位名为乔达摩的佛陀出世，你将在他的教法中出家，成为说法者中的第一。”

So yāvatāyukaṃ kalyāṇakammaṃ katvā tato cuto kappasatasahassaṃ puññasambhāraṃ sambharanto devamanussesu saṃsaritvā amhākaṃ bhagavato kāle kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule aññāsikoṇḍaññattherassa bhāgineyyo hutvā nibbatti. Tassa puṇṇoti nāmaṃ akaṃsu. So satthari abhisambodhiṃ patvā pavattitavaradhammacakke anukkamena rājagahaṃ upanissāya viharante aññāsikoṇḍaññassa santike pabbajitvā laddhūpasampado padhānamanuyuñjanto sabbaṃ pabbajitakiccaṃ matthakaṃ pāpetvā ‘‘dasabalassa santikaṃ gamissāmī’’ti mātulattherena saddhiṃ satthu santikaṃ āgantvā kapilavatthusāmantāyeva ohiyitvā yoniso manasikāre kammaṃ karonto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi.

他尽其寿行善，命终后于十万劫中积累福德，在天人中轮回。在我等世尊(Bhagavā)时代，他生于离迦毗罗卫(Kapilavatthu)城不远，一个名为多那วัตถุ(Doṇavatthu)的婆罗门村的婆罗门大富长者家，成为阿若憍陈如(Aññāsikoṇḍañña)长老的外甥，名为富楼那(Puṇṇa)。导师证得圆满正觉、转无上法轮，次第游行至王舍城(Rājagaha)附近安住时，他在阿若憍陈如座下出家受具足戒，精勤修行，圆满一切出家所作。他心想：“我当去十力者之处”，便与舅父长老同往导师之处。但在迦毗罗卫附近时，他留了下来，如理作意，不久即策励观(vipassanā)，证得阿罗汉果。

Tassa pana puṇṇattherassa santike pabbajitā kulaputtā pañcasatā ahesuṃ. Thero te dasakathāvatthūhi ovadi. Tepi sabbe dasakathāvatthūhi ovaditā tassa ovāde ṭhatvā arahattaṃ pāpuṇitvā attano pabbajitakiccaṃ matthakappattaṃ ñatvā upajjhāyaṃ upasaṅkamitvā āhaṃsu – ‘‘bhante, mayaṃ pabbajitakiccassa matthakaṃ pattā, dasannañca kathāvatthūnaṃ lābhino, samayo dāni no dasabalaṃ passitu’’nti, thero tesaṃ vacanaṃ sutvā cintesi – ‘‘mayhaṃ dasakathāvatthulābhitaṃ satthā jānāti. Ahaṃ dhammaṃ desento dasakathāvatthūni amuñcitvāva desemi, mayi ca gacchante sabbepime bhikkhū maṃ parivāretvā gacchissanti, evaṃ me gaṇena saddhiṃ gantvā ayuttaṃ dasabalaṃ passituṃ, ime tāva dasabalaṃ passituṃ gacchantū’’ti. Atha te evamāha – ‘‘āvuso, tumhe purato gantvā dasabalaṃ passatha, mama vacanena tathāgatassa pāde vandatha, ahampi tumhākaṃ gatamaggena āgacchissāmī’’ti. Tepi therā sabbe dasabalassa jātibhūmiraṭṭhavāsino sabbe khīṇāsavā sabbe dasakathāvatthulābhino upajjhāyassa ovādaṃ acchinditvā theraṃ vanditvā anupubbena cārikaṃ carantā saṭṭhiyojanamaggaṃ [Pg.307] atikkamma rājagahe veḷuvanamahāvihāraṃ gantvā dasabalassa pāde vanditvā ekamantaṃ nisīdiṃsu. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammoditunti bhagavā tehi saddhiṃ ‘‘kacci, bhikkhave, khamanīya’’ntiādinā nayena madhurapaṭisanthāraṃ katvā ‘‘kuto ca tumhe, bhikkhave, āgatatthā’’ti pucchitvā puna tehi ‘‘jātibhūmito’’ti vutte ‘‘ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā’’’ti (ma. ni. 1.252) dasakathāvatthulābhiṃ bhikkhuṃ pucchi. Tepi ‘‘puṇṇo nāma, bhante, āyasmā mantāṇiputto’’ti ārocayiṃsu.

当时，有五百位良家子在富楼那·满慈子(Puṇṇa Mantāṇiputta)长老座下出家。长老以十论事教诫他们。他们都受十论事教诫后，安住于长老的教导，证得阿罗汉果。他们自知出家要务已达究竟，便前往戒师处说道：“尊者，我们的出家要务已达究竟，亦得十论事，现在正是拜见十力世尊之时。”长老听后心想：“导师知道我已得十论事。我说法时，不离十论事而说。若我同去，这些比丘必将围绕我而行，如此与众人同往拜见十力世尊，实为不妥。应让他们先去拜见十力世尊。”于是对他们说：“贤友们，你们先去拜见十力世尊，请以我之言，顶礼如来双足。我亦将循你们所行之道前来。”那些长老们都是十力世尊生处(Jātibhūmi)的住民，皆是漏尽者，皆得十论事。他们谨遵戒师的教导，礼拜长老后，次第游行，走过六十由旬的路程，来到王舍城(Rājagaha)的竹林(Veḷuvana)大精舍，顶礼十力世尊双足后，坐于一旁。诸佛世尊素有与新来比丘相互问候的惯例。世尊以“诸比丘，汝等尚可安忍否？”等语亲切问候后，问道：“诸比丘，你们从何处来？”当他们回答“从生处(Jātibhūmi)而来”时，世尊又问：“诸比丘，在生处的比丘中，有哪位同梵行者广受赞誉：‘他自己少欲，亦为诸比丘说少欲法’？”(ma. ni. 1.252) 他所问的，正是那位获得十论事的比丘。他们禀告道：“世尊，是具寿富楼那·满慈子。”

Tesaṃ kathaṃ sutvā āyasmā sāriputto theraṃ dassanakāmo ahosi. Atha satthā rājagahato sāvatthiṃ agamāsi. Puṇṇattheropi dasabalassa tattha āgatabhāvaṃ sutvā ‘‘satthāraṃ passissāmī’’ti gantvā antogandhakuṭiyaṃyeva tathāgataṃ sampāpuṇi. Satthā tassa dhammaṃ desesi. Thero dhammaṃ sutvā dasabalaṃ vanditvā paṭisallānatthāya andhavanaṃ gantvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Sāriputtattheropi tassāgamanaṃ sutvā sīsānulokiko gantvā okāsaṃ sallakkhetvā tasmiṃ rukkhamūle nisinnakaṃ upasaṅkamitvā therena saddhiṃ sammoditvā taṃ visuddhikkamaṃ (ma. ni. 1.257) pucchi. Sopissa pucchitapucchitaṃ byākaronto rathavinītūpamāya ativiya cittaṃ ārādhesi. Te aññamaññassa subhāsitaṃ samanumodiṃsu.

听了他们的话后，具寿舍利弗想要见那位长老。当时，导师从王舍城前往舍卫城(Sāvatthī)。富楼那长老也听闻十力者来到那里，心想“我要见导师”，便前往香室(gandhakuṭi)，就在其中见到了如来。导师为他说法。长老闻法后，礼敬十力者，为了独处而前往盲林，在某棵树下作日间住。舍利弗长老也听闻他到来的消息，便四处寻觅而去，看准时机后，走近那位坐在树下的长老，互相问候后，向他请教清净道次第(visuddhikkama)。他对所问一一作答，并以车乘接力譬喻令其心大为欢喜。他们互相随喜对方的善说。

434. Atha naṃ satthā aparabhāge bhikkhusaṅghassa majjhe nisinno theraṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo’’ti (a. ni. 1.188, 196) etadagge ṭhapesi. So pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ vibhāvento ajjhāyakotiādimāha. Tattha ajjhāyakoti anekabrāhmaṇānaṃ vācetā sikkhāpetā. Mantadharoti mantānaṃ dhāretāti attho, vedasaṅkhātassa catutthavedassa sajjhāyanasavanadānānaṃ vasena dhāretāti vuttaṃ hoti. Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ ñāṇena dhāretabbatā ‘‘vedo’’ti laddhanāmesu tīsu vedaganthesu pāraṃ pariyosānaṃ gatoti attho[Pg.308]. Purakkhatomhi sissehīti mama niccaparivārabhūtehi sissehi parivuto ahaṃ amhi. Upagacchiṃ naruttamanti narānaṃ uttamaṃ bhagavantaṃ upasaṅkamiṃ, samīpaṃ gatoti attho. Sesaṃ suviññeyyameva.

434. 其后，导师于比丘僧团中就坐，将长老安立于第一位，说：“诸比丘，我声闻比丘中，说法第一者，即富楼那(Puṇṇa)。”长老忆念前业，心生喜悦而阐明前世本事，说出“教授师”等偈颂。其中，“教授师”(ajjhāyaka)指教导众多婆罗门诵读、学习者。“持咒者”(mantadhara)意为受持明咒，即以诵读、听闻、传授的方式受持号为吠陀的第四部圣典。“通达三吠陀”(tiṇṇaṃ vedānaṃ pāragū)意为精通梨俱吠陀、夜柔吠陀、娑摩吠陀此三部吠陀，已达被称为“吠陀”的三部圣典之彼岸。“为弟子围绕”(purakkhato sissehi)指我被常随身边的弟子们所围绕。“我近人中尊”(upagacchiṃ naruttamaṃ)指我亲近了人中最上之世尊，即去到近处之义。其余文义则易于了知。

438. Abhidhammanayaññūhanti ahaṃ tadā tassa buddhassa kāle abhidhammanayakovidoti attho. Kathāvatthuvisuddhiyāti kathāvatthuppakaraṇe visuddhiyā cheko, appicchasantuṭṭhikathādīsu dasasu kathāvatthūsu vā cheko, tāya kathāvatthuvisuddhiyā sabbesaṃ yatijanānaṃ paṇḍitānaṃ viññāpetvāna bodhetvāna anāsavo nikkileso viharāmi vāsaṃ kappemi.

438. “善解阿毗达摩”是指我在那位佛陀的时代，是精通阿毗达摩义理者。“论事得清净”是指在《论事》(Kathāvatthu)这部论著中，或在少欲、知足等十种论事上，清净且熟练，凭借这论事的清净，我令一切出家众与智者了知、觉悟，无漏无烦恼地安住。

439. Ito pañcasate kappeti ito pañcabuddhapaṭimaṇḍitato bhaddakappato pañcasate kappe suppakāsakā suṭṭhu pākaṭā cakkaratanādi sattahi ratanehi sampannā jambudīpādicatudīpamhi issarā padhānā caturo cattāro cakkavattirājāno ahesunti attho. Sesaṃ vuttanayamevāti.

439. “从那时起五百劫”是指从这五佛庄严的贤劫(bhaddakappa)起，五百劫中，有四位转轮圣王出现，他们具足轮宝等七宝，在瞻部洲(Jambudīpa)等四大洲中成为自在者、领导者。其余意义如前所述。

Puṇṇamantāṇiputtattheraapadānavaṇṇanā samattā.

富楼那满慈子长老传释义终。

3-6. Upālittheraapadānavaṇṇanā

3-6. 优波离长老传释义

Nagare haṃsavatiyātiādikaṃ āyasmato upālittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare vibhavasampanne brāhmaṇakule nibbatto. Ekadivasaṃ satthu santike dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi.

以“在天鹅城”为首的偈颂，是具寿优波离长老的本事。这位尊者过去在诸佛时期就已立下志愿，在各处轮回中不断积累能导向解脱的福德。在莲花上佛(Padumuttara)世尊时期，他出生在天鹅城(Haṃsavatī)一个富裕的婆罗门家庭。有一天，他在导师座前听闻佛法，看到导师将一位比丘安置于持律第一的位置，便行了立愿之业，并发愿将来也能得到这个地位。

So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kappakagehe nibbatto. Upālītissa nāmaṃ akaṃsu. So vayappatto anuruddhādīnaṃ channaṃ khattiyānaṃ piyasahāyo hutvā tathāgate anupiyambavane viharante pabbajjāya nikkhamantehi chahi khattiyehi saddhiṃ nikkhamitvā pabbaji. Tassa pabbajjāvidhānaṃ pāḷiyaṃ (cūḷava. 330 ādayo) āgatameva. So pabbajitvā upasampanno [Pg.309] hutvā satthu santike kammaṭṭhānaṃ gahetvā ‘‘mayhaṃ, bhante, araññavāsaṃ anujānāthā’’ti āha. ‘‘Bhikkhu araññe vasantassa ekameva dhuraṃ vaḍḍhissati, mayhaṃ pana santike vasantassa vipassanādhurañca ganthadhurañca paripūressatī’’ti. So satthu vacanaṃ sampaṭicchitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Satthāpi naṃ sayameva sakalaṃ vinayapiṭakaṃ uggaṇhāpesi. So aparabhāge bhārukacchavatthuṃ ajjukavatthuṃ kumārakassapavatthunti imāni tīṇi vatthūni vinicchini. Satthā ekekasmiṃ vinicchaye sādhukāraṃ datvā tayo vinicchaye aṭṭhuppattiṃ katvā theraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesi.

他一生行善，在天人之间轮回，在此佛出世时，投生于理发师之家，他们为他取名为优波离。他长大后，成为阿那律等六位刹帝利王子的亲密朋友，当如来在阿奴毗耶（Anupiya）芒果园居住时，他和正要出家的六位刹帝利一起出家。他出家的过程，圣典（《小品》330页等）中已有记载。他出家并受具足戒后，在导师处领受业处，说道：“尊者，请允许我住在森林里。”导师说：“比丘，住在森林里只会增长一种责任；但住在我身边，则观的责任和教典的责任两者都能圆满。”他听从导师的话，修习观，不久就证得了阿罗汉果。导师也亲自教他学习了全部律藏。后来，他判决了跋入咖恰之事、阿朱迦（Ajjuka）之事和童子迦叶之事这三件事。导师对他的每一个判决都予以称善，并以这三个判决为缘由，将长老置于持律第一的位置。

441. Evaṃ so etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā somanassappatto taṃ pubbacaritāpadānaṃ pakāsento nagare haṃsavatiyātiādimāha. Tattha haṃsavatiyāti haṃsāvaṭṭaākārena vati pākāraparikkhepo yasmiṃ nagare, taṃ nagaraṃ haṃsavatī. Atha vā anekasaṅkhā haṃsā taḷākapokkharaṇīsarapallalādīsu nivasantā ito cito ca vidhāvamānā vasanti etthāti haṃsavatī, tassā haṃsavatiyā. Sujāto nāma brāhmaṇoti suṭṭhu jātoti sujāto, ‘‘akkhitto anupakuṭṭho’’ti vacanato agarahito hutvā jātoti attho. Asītikoṭinicayoti asītikoṭidhanarāsiko pahūtadhanadhaññavā asaṅkhyeyyadhanadhaññavā brāhmaṇo sujāto nāma ahosinti sambandho.

441. 如是，他达到那至上之位后，忆起自己的前业，心生欢喜，为彰显其往昔本生事迹，便说了以“在天鹅城(Haṃsavatī)”等开头的偈颂。其中，“在天鹅城”者，其城有状如天鹅盘旋的城墙围绕，故名天鹅城；或有无数天鹅，栖于池塘、莲池、湖泊、沼泽等处，于此往来飞翔而住，故名天鹅城。“名为善生(Sujāta)的婆罗门”者，善生即“善于出生”，如言“未被责难，未被诟病”，意为出生而不受诃毁。“积有八十俱胝”者，其文句关联为：曾有一位名叫善生的婆罗门，拥有八十俱胝的财富，钱财谷物丰足，财富无量。

442. Punapi tasseva mahantabhāvaṃ dassento ajjhāyakotiādimāha. Tattha ajjhāyakoti paresaṃ vedattayādiṃ vācetā. Mantadharoti mantā vuccati paññā, athabbanavedabyākaraṇādijānanapaññavāti attho. Tiṇṇaṃ vedāna pāragūti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ pariyosānaṃ pattoti attho. Lakkhaṇeti lakkhaṇasatthe, buddhapaccekabuddhacakkavattiitthipurisānaṃ hatthapādādīsu dissamānalakkhaṇapakāsanakaganthe cāti attho. Itihāseti ‘‘itiha āsa itiha āsā’’ti porāṇakathāppakāsake ganthe. Sadhammeti sakadhamme brāhmaṇadhamme pāramiṃ gato pariyosānaṃ koṭiṃ gato pattoti attho.

442. 再者，为显示其伟大，便说了以“教导者(ajjhāyaka)”等开头的偈颂。其中，“教导者”者，是教导他人三吠陀等的人。“持明者(mantadhara)”者，明(manta)即是慧(paññā)，意为具有了知阿闼婆吠陀(Athabbanaveda)、语法学等的智慧。“通达三吠陀者”者，意为已达到被称为梨俱吠陀、夜柔吠陀、娑摩吠陀的三吠陀的终点。“于相术(lakkhaṇa)”者，意为于相术论典，以及于阐明佛陀、辟支佛、转轮王、女人、男人等手足上所显现之相的典籍。“于古史(itihāsa)”者，意为于阐明“如是往昔曾有”等古代故事的典籍。“于自法(sadhamma)”者，意为于自己的法，即婆罗门法，已达究竟，已至终点，已臻顶峰。

443. Paribbājāti ye nigaṇṭhasāvakā, te sabbe nānādiṭṭhikā tadā mahiyā pathavītale carantīti sambandho.

443. “游行者(paribbājā)”者，此句文意关联如下：那些尼乾陀(nigaṇṭha)的弟子，他们当时都持有各种不同的见解，遍行于广阔的大地上。

445. Yāva [Pg.310] yattakaṃ kālaṃ jino nuppajjati, tāva tattakaṃ kālaṃ buddhoti vacanaṃ natthīti attho.

445. 其义为：只要胜者(jina)尚未出世，“佛陀”一词也就不存在。

446. Accayena ahorattanti aho ca ratti ca ahorattaṃ, bahūnaṃ saṃvaccharānaṃ atikkamenāti attho. Sesaṃ suviññeyyameva.

446. “日夜流逝(accayena ahorattanti)”者，日(aho)与夜(ratti)合为“日夜(ahoratta)”，其义为许多年过去之后。余者易知。

454. Mantāṇiputtoti mantāṇīnāmāya kappakadhītuyā putto, māsapuṇṇatāya divasapuṇṇatāya puṇṇoti laddhanāmoti attho. Tassa satthussa sāvako hessati bhavissatīti sambandho.

454. “弥多罗尼子（Mantāṇiputta）”者，其义为：理发师之女弥多罗尼（Mantāṇī）的儿子，因月圆、日满而得名“富楼那（Puṇṇa）”。其关联为：他将成为那位导师的弟子。

455. Evaṃ kittayi so buddhoti so padumuttaro bhagavā evaṃ iminā pakārena sunandaṃ sundarākārena somanassadāyakaṃ kittayi byākaraṇamadāsīti attho. Sabbaṃ janaṃ sakalajanasamūhaṃ sādhukaṃ hāsayanto somanassaṃ karonto sakaṃ balaṃ attano balaṃ dassayanto pākaṭaṃ karontoti sambandho.

455. “彼佛如是称赞”者，其义为：彼莲花上佛（Padumuttara）世尊，如是以美妙的方式、能予喜悦地称赞了善喜（Sunanda），并给予授记。其关联为：令一切众人、所有人群善生欢喜，令其喜悦，显示自己的力量，令其显现。

456. Tato anantaraṃ attano ānubhāvaṃ aññāpadesena dassento katañjalītiādimāha. Tadā tasmiṃ buddhuppādato purimakāle sunandaṃ tāpasaṃ katañjalipuṭā sabbe janā namassantīti sambandho. Buddhe kāraṃ karitvānāti evaṃ so sabbajanapūjitopi samāno ‘‘pūjitomhī’’ti mānaṃ akatvā buddhasāsane adhikaṃ kiccaṃ katvā attano gatiṃ jātiṃ sodhesi parisuddhamakāsīti attho.

456. 此后，他以另一托辞显示自己的威力，说了以“合掌”开头的偈颂。其关联为：那时，在佛陀出世前的时代，所有人都合掌礼敬善喜（Sunanda）苦行者。“于佛陀作奉事”者，其义为：他虽受众人如此礼敬，却不生“我被礼敬”之慢，于佛陀的教法中多作要务，清净了自己的去处与生世，使之完全纯净。

457. Sutvāna munino vacanti tassa sammāsambuddhassa vācaṃ, gāthābandhasukhatthaṃ ā-kārassa rassaṃ katvā ‘‘vaca’’nti vuttaṃ. ‘‘Anāgatamhi addhāne gotamo nāma nāmena satthā loke bhavissatī’’ti imaṃ munino vacanaṃ sutvā yathā yena pakārena gotamaṃ bhagavantaṃ passāmi, tathā tena pakārena kāraṃ adhikakiccaṃ puññasambhāraṃ kassāmi karissāmīti me mayhaṃ saṅkappo cetanāmanasikāro ahu ahosīti sambandho.

457. “闻牟尼之言”者，即听闻彼正自觉者之语。为使偈颂音律顺畅，长音“ā”被缩短而说为“vaca”。其关联为：听闻此“未来世时，将有名为乔达摩（Gotama）的导师出现于世”的牟尼之言后，我生起了这样的决心、意愿与思惟：“我将以何种方式得见乔达摩世尊，就应以那种方式去作奉事、行特别要务、积累福德资粮。”

458. Evāhaṃ cintayitvānāti ‘‘ahaṃ kāraṃ karissāmī’’ti evaṃ cintetvā. Kiriyaṃ cintayiṃ mamāti ‘‘mayā kīdisaṃ puññaṃ kattabbaṃ nu kho’’ti kiriyaṃ kattabbakiccaṃ cintayinti attho. Kyāhaṃ kammaṃ ācarāmīti ahaṃ [Pg.311] kīdisaṃ puññakammaṃ ācarāmi pūremi nu khoti attho. Puññakkhette anuttareti uttaravirahite sakalapuññassa bhājanabhūte ratanattayeti attho.

458. “我如是思惟后”者，即如是思惟：“我将作奉事。”“我思量所作”者，其义为：思量所应作之务：“我究竟应作何等福德？”“我当行何业”者，其义为：“我究竟当行、当圆满何等福业？”“于无上福田”者，其义为：于无有能超越者、作为一切福德之容器的三宝中。

459. Ayañca pāṭhiko bhikkhūti ayaṃ bhikkhu sarabhaññavasena ganthapāṭhapaṭhanato vācanato ‘‘pāṭhiko’’ti laddhanāmo bhikkhu. Buddhasāsane sabbesaṃ pāṭhīnaṃ pāṭhakavācakānaṃ antare vinaye ca agganikkhitto aggo iti ṭhapito. Taṃ ṭhānaṃ tena bhikkhunā pattaṭṭhānantaraṃ ahaṃ patthaye patthemīti attho.

459. 此“诵经比丘”是说：此比丘因善于讽诵，或因阅读、口诵经文而得名“诵读者”。在佛陀的教法中，于所有诵读者与说法者中，他在律藏方面被置于最前，被立为第一。其义是：“我希求获得他所达到的那个地位。”

460. Tato paraṃ attano puññakaraṇūpāyaṃ dassento idaṃ me amitaṃ bhogantiādimāha. Me mayhaṃ amitaṃ pamāṇavirahitaṃ bhogarāsiṃ akkhobhaṃ khobhetuṃ asakkuṇeyyaṃ sāgarūpamaṃ sāgarasadisaṃ tena bhogena tādisena dhanena buddhassa ārāmaṃ māpayeti sambandho. Sesaṃ uttānatthameva.

460. 其后，为展示自己积累功德的方法，他说道：“这是我无量的财富”等。此财富堆是我的，无量（即没有限量），不可动摇（即无法动摇），如海洋（即像海洋一样）。其关联是：“他以这样的财富，以那样的资财，为佛陀建造精舍。”其余的意义是显而易见的。

474. Bhikkhusaṅghe nisīditvā sambuddho tena suṭṭhu māpitaṃ kāritaṃ saṅghārāmaṃ paṭiggahetvā tassārāmassānisaṃsadīpakaṃ idaṃ vacanaṃ abravi kathesīti sambandho.

474. 其关联是：正自觉者坐于比丘僧团中，在接受了他精心建造的僧院后，为阐明此僧院的利益而说了这番话。

475. Kathaṃ? Yo soti yo saṅghārāmadāyako tāpaso sumāpitaṃ kuṭileṇamaṇḍapapāsādahammiyapākārādinā suṭṭhu sajjitaṃ saṅghārāmaṃ buddhassa pādāsi pa-kārena somanassasampayuttacittena adāsi. Tamahaṃ kittayissāmīti taṃ tāpasaṃ ahaṃ pākaṭaṃ karissāmi, uttāniṃ karissāmīti attho. Suṇātha mama bhāsatoti bhāsantassa mayhaṃ vacanaṃ suṇātha, ohitasotā avikkhittacittā manasi karothāti attho.

475. 如何？那位布施僧院的苦行者，将一座由孤邸、洞窟、亭台、楼阁、殿堂、围墙等善为建造、妥善装饰的僧院，以与喜悦相应之心，卓越地奉献给了佛陀。“我将赞扬他”的意思是：我将使那位苦行者广为人知，使其显赫。“请听我所说”的意思是：请听我所说的话，请倾耳谛听，不散乱其心，善置于意。

476. Tena dinnārāmassa phalaṃ dassento hatthī assā rathā pattītiādimāha. Taṃ suviññeyyameva.

476. 为显示他所布施园林的果报，他说了“象、马、车、步兵”等。这很容易理解。

477. Saṅghārāmassidaṃ phalanti idaṃ āyatiṃ anubhavitabbasampattisaṅkhātaṃ iṭṭhaphalaṃ saṅghārāmadānassa phalaṃ vipākanti attho.

477. “这是僧院的果报”，其义是：此被称为“成就”的可意果，是未来当体验的，是布施僧院的果报、其异熟。

478. Chaḷāsītisahassānīti [Pg.312] chasahassāni asītisahassāni samalaṅkatā suṭṭhu alaṅkatā sajjitā nāriyo itthiyo vicittavatthābharaṇāti vicittehi anekarūpehi vatthehi ābharaṇehi ca samannāgatā. Āmuttamaṇikuṇḍalāti olambitamuttāhāramaṇikañcitakaṇṇāti attho.

478. “八万六千”(Chaḷāsītisahassāni)即六千与八万。这些女子“盛装严饰”(samalaṅkatā)，即善为装饰、准备妥当；她们“衣饰多彩”(vicittavatthābharaṇā)，即具有种种不同形色的衣服与饰品；她们“佩戴宝珠耳环”(Āmuttamaṇikuṇḍalā)，其义是：垂挂着珍珠项链，耳朵上饰有宝珠。

479. Tāsaṃ itthīnaṃ rūpasobhātisayaṃ vaṇṇento āḷārapamhātiādimāha. Tattha āḷārāni mahantāni akkhīni maṇiguḷasadisāni yāsaṃ itthīnaṃ tā āḷārapamhā bhamarānamiva mandalocanāti attho. Hasulā hāsapakati, līlāvilāsāti attho. Susaññāti sundarasaññitabbasarīrāvayavā. Tanumajjhimāti khuddakaudarapadesā. Sesaṃ uttānameva.

479. 为称赞那些女子的殊胜美貌，他说了“明眸善睐”(āḷārapamhā)等。其中，“明眸善睐”的意义是：那些女子有大大的眼睛，像珠宝一样，她们的眼睛像蜜蜂的一样圆。“爱笑的”(Hasulā)指天性爱笑，其义是“优雅妩媚”。“身形匀称”(Susaññā)指身体各部分比例优美。“腰肢纤细”(Tanumajjhimā)指腹部窄小。其余的意义是显而易见的。

484. Tassa dhammesu dāyādoti tassa gotamassa bhagavato dhammesu dāyādo dhammakoṭṭhāsabhāgī. Orasoti urasi jāto, sithiladhanitādidasavidhabyañjanabuddhisampannaṃ kaṇṭhatāluoṭṭhādipañcaṭṭhāne ghaṭṭetvā desitadhammaṃ sutvā sotāpattimaggādimaggapaṭipāṭiyā sabbakilese khepetvā arahatte ṭhitabhāvena urasi jātaputtoti attho. Dhammanimmitoti dhammena samena adaṇḍena asatthena nimmito pākaṭo bhavissasīti attho. Upāli nāma nāmenāti kiñcāpi so mātu nāmena mantāṇiputtanāmo, anuruddhādīhi pana saha gantvā pabbajitattā khattiyānaṃ upasamīpe allīno yutto kāyacittehi samaṅgībhūtoti upālīti nāmena satthu sāvako hessati bhavissatīti attho.

484. “于法为继承人”(Tassa dhammesu dāyādo)即是那位乔达摩世尊法中的继承人，是法份的分享者。“亲生子”(Oraso)即从胸而生者，其义是：具足松、紧等十种辅音的智慧，通过喉、腭、唇等五处发音，听闻所说之法后，依循入流道等道的次第，灭尽一切烦恼而住于阿罗汉果，故为从胸而生之子。“法所化作”(Dhammanimmito)的意义是：你将由法，即由平等、无杖、无剑之法所化作、所显现。“名为优波离”(Upāli nāma nāmena)的意义是：虽然他以母亲的名字而名为曼陀尼子(Mantāṇiputta)，但因与阿那律等人一同出家，亲近(upa)刹帝利，身心相应、紧随(allīna)，故他将成为导师的弟子，名为优波离。

485. Vinaye pāramiṃ patvāti vinayapiṭake koṭiṃ pariyosānaṃ patvā pāpuṇitvā. Ṭhānāṭṭhāne ca kovidoti kāraṇākāraṇe ca dakkho chekoti attho. Jinasāsanaṃ dhārentoti jinena vuttānusāsaniṃ jinassa piṭakattayaṃ vācanasavanacintanadhāraṇādivasena dhārento, sallakkhentoti attho. Viharissatināsavoti nikkileso catūhi iriyāpathehi aparipatantaṃ attabhāvaṃ harissati pavattessatīti attho.

485. “已达于律的彼岸”(Vinaye pāramiṃ patvā)即在律藏中达到顶峰、究竟。“且善知处非处”(Ṭhānāṭṭhāne ca kovido)意即：于因与非因善巧、练达。“受持胜者教”(Jinasāsanaṃ dhārento)意即：通过读诵、听闻、思惟、忆持等方式，受持胜者所说的教诫或胜者的三藏，即是审察。“他将无漏而住”(Viharissati anāsavo)意即：无有烦恼，他将以四威仪维持不衰败的自体，令其存续。

487. Aparimeyyupādāyāti [Pg.313] anekasatasahasse ādiṃ katvā. Patthemi tava sāsananti ‘‘gotamassa bhagavato sāsane vinayadharānaṃ aggo bhaveyya’’nti tuyhaṃ sāsanaṃ patthemi icchāmīti attho. So me atthoti so etadaggaṭṭhānantarasaṅkhāto attho me mayā anuppattoti attho. Sabbasaṃyojanakkhayoti sabbesaṃ saṃyojanānaṃ khayo mayā anuppattoti sambandho, nibbānaṃ adhigatanti attho.

487. “历经无量劫”(Aparimeyyupādāya)是说以无数百千劫为始。“我希求你的教法”(Patthemi tava sāsanaṃ)意即：我希求你的教法，“愿我在乔达摩(Gotama)世尊(Bhagavā)的教法中，成为持律第一人”。“那即是我的目标”(So me attho)意即：那被称为第一地位的目标已被我达成。“一切结的灭尽”(Sabbasaṃyojanakkhayo)的关联是：一切结的灭尽已被我达成，意即已证得涅槃。

488. Rājadaṇḍena tajjito pīḷito sūlāvuto sūle āvuto āvuṇito poso puriso sūle sātaṃ madhurasukhaṃ avindanto nānubhavanto parimuttiṃva parimocanameva icchati yathāti sambandho.

488. 譬如有人遭受王法惩罚，被恐吓、折磨，被刑柱刺穿或捆绑，在刑柱上感受不到舒适甜美的快乐，唯独希求解脱，其关联亦是如此。

489-90. Mahāvīra vīrānamantare vīruttama ahaṃ bhavadaṇḍena jātidaṇḍena, tajjito pīḷito kammasūlāvuto kusalākusalakammasūlasmiṃ āvuto santo saṃvijjamāno, pipāsāvedanāya pipāsāturabhāvena aṭṭito abhibhūto dukkhāpito bhave sātaṃ saṃsāre madhuraṃ sukhaṃ na vindāmi na labhāmi. Rāgaggidosaggimohaggisaṅkhātehi, narakaggikappuṭṭhānaggidukkhaggisaṅkhātehi vā tīhi aggīhi ḍayhanto parimuttiṃ parimuccanupāyaṃ gavesāmi pariyesāmi tathevāti sambandho. Yathā rājadaṇḍaṃ ito gato patto parimuttiṃ gavesati, tathā ahaṃ bhavadaṇḍappatto parimuttiṃ gavesāmīti sambandho.

489-90. 大雄(Mahāvīra)，勇者中的最胜勇者(vīruttama)啊！我被有的刑杖、生的刑杖所恐吓、折磨，被业的刑柱所刺穿——即被善与不善业的刑柱刺穿而存在。我因渴爱的感受而苦恼、被压倒、受苦，在轮回的存在中找不到舒适甜美的快乐。我被贪、嗔、痴三火，或被地狱、劫末、苦三火所焚烧，因此寻求解脱与解脱之道。其关联是如此：正如遭受王法惩罚者寻求解脱，同样地，我这遭受“有”之刑杖者也在寻求解脱。

491-2. Puna saṃsārato mocanaṃ upamopameyyavasena dassento yathā visādotiādimāha. Tattha visena sappavisena ā samantato daṃsīyittha daṭṭho hotīti visādo, sappadaṭṭhoti attho. Atha vā visaṃ halāhalavisaṃ adati gilatīti visādo, visakhādakoti attho. Yo puriso visādo, tena tādisena visena paripīḷito, tassa visassa vighātāya vināsāya upāyanaṃ upāyabhūtaṃ agadaṃ osadhaṃ gaveseyya pariyeseyya, taṃ gavesamāno visaghātakaṃ visanāsakaṃ agadaṃ osadhaṃ passeyya dakkheyya. So taṃ attano diṭṭhaṃ osadhaṃ pivitvā visamhā visato parimuttiyā parimocanakāraṇā sukhī assa bhaveyya yathāti sambandho.

491-2. 再者，为以譬喻说明从轮回中解脱，而说“如中毒者”等偈颂。于此，“中毒者”(visādo)是指被毒蛇从各处咬伤，意即“被蛇咬者”；或指吞食致命之毒，意即“食毒者”。若有人中毒，为彼毒所苦，为消除此毒，他应当寻找解毒的药物。在寻找时，他当能看见能除毒的药。他喝下自己所见的药后，因从毒中解脱之故，当能获得安乐。其关联如是。

493. Tathevāhanti [Pg.314] yathā yena pakārena so naro visahato, savisena sappena daṭṭho visakhādako vā osadhaṃ pivitvā sukhī bhaveyya, tatheva tena pakārena ahaṃ avijjāya mohena saṃ suṭṭhu pīḷito. Saddhammāgadamesahanti ahaṃ saddhammasaṅkhātaṃ osadhaṃ esaṃ pariyesantoti attho.

493. “同样于我”(tathevāhaṃ)是说：正如那为毒所害之人，即被毒蛇所咬或食毒者，在饮药后当能获得安乐；同样地，我被无明(avijjā)与愚痴(moha)深深地折磨。“我寻求正法药”(saddhammāgadamesaṃ)的意思是：我寻求名为正法的药物。

494-5. Dhammāgadaṃ gavesantoti saṃsāradukkhavisassa vināsāya dhammosadhaṃ gavesanto. Addakkhiṃ sakyasāsananti sakyavaṃsapabhavassa gotamassa sāsanaṃ saddakkhinti attho. Aggaṃ sabbosadhānaṃ tanti sabbesaṃ osadhānaṃ antare taṃ sakyasāsanasaṅkhātaṃ dhammosadhaṃ aggaṃ uttamanti attho. Sabbasallavinodananti rāgasallādīnaṃ sabbesaṃ sallānaṃ vinodanaṃ vūpasamakaraṃ dhammosadhaṃ dhammasaṅkhātaṃ osadhaṃ pivitvā sabbaṃ visaṃ sakalasaṃsāradukkhavisaṃ samūhaniṃ nāsesinti sambandho. Ajarāmaranti taṃ dukkhavisaṃ samūhanitvā ajaraṃ jarāvirahitaṃ amaraṃ maraṇavirahitaṃ sītibhāvaṃ rāgapariḷāhādivirahitattā sītalabhūtaṃ nibbānaṃ ahaṃ phassayiṃ paccakkhamakāsinti sambandho.

494-5. “寻求法药”（dhammāgadaṃ gavesanto）是指为灭除轮回苦毒而寻求法药。“我得见释迦教”（addakkhiṃ sakyasāsanaṃ）的意思是，我确实见到了出身于释迦族的乔达摩的教法。“一切药中最上”（aggaṃ sabbosadhānaṃ taṃ）的意思是，在一切药中，那名为释迦教的法药是第一、最上的。“能除一切箭”（sabbasallavinodanaṃ）的关联是：饮用那能去除、平息贪欲之箭等一切毒箭的法药后，我将根除所有轮回苦毒。“无老无死”（ajarāmaraṃ）的关联是：根除了那苦毒之后，我已触证了涅槃，那是无老、无死、清凉的境界，因离于贪欲等热恼而变得清凉。

496. Puna kilesatamassa upamaṃ dassento yathā bhūtaṭṭitotiādimāha. Tattha yathā yena pakārena bhūtaṭṭito bhūtena yakkhena aṭṭito pīḷito poso puriso bhūtaggāhena yakkhaggāhena pīḷito dukkhito bhūtasmā yakkhaggāhato parimuttiyā mocanatthāya bhūtavejjaṃ gaveseyya.

496. 为再次以譬喻说明烦恼的黑暗，[佛陀]说了“如被鬼附”等偈颂。其中，“如被鬼附”（yathā bhūtaṭṭito）是说：譬如有人被鬼，即被夜叉（yakkha）所折磨，因被鬼、被夜叉抓住而痛苦，为了从其抓取中解脱，他会去寻找驱鬼的医生。

497. Taṃ gavesamāno ca bhūtavijjāya suṭṭhu kovidaṃ chekaṃ bhūtavejjaṃ passeyya, so bhūtavejjo tassa yakkhaggahitassa purisassa āvesabhūtaṃ vihane vināseyya, samūlañca mūlena saha āyatiṃ anāsevakaṃ katvā vināsaye viddhaṃseyyāti sambandho.

497. 他寻找一位精通驱鬼之术（bhūtavijjā）、善巧的驱鬼医生。那位驱鬼医生能为被夜叉附身之人摧毁其附体，连根拔除，使其未来不再侵扰，彻底消灭它。

498. Mahāvīra vīruttama tamaggāhena kilesandhakāraggāhena pīḷito ahaṃ tatheva tena pakāreneva tamato kilesandhakārato parimuttiyā mocanatthāya ñāṇālokaṃ paññāālokaṃ gavesāmīti sambandho.

498. 大雄啊！最上勇者！我被烦恼黑暗的执取所逼迫，因此，为了以同样的方式从那烦恼黑暗中解脱、获得释放，我寻求智慧之光、般若之光。

499. Atha [Pg.315] tadanantaraṃ kilesatamasodhanaṃ kilesandhakāranāsakaṃ sakyamuniṃ addasanti attho. So sakyamuni me mayhaṃ tamaṃ andhakāraṃ kilesatimiraṃ bhūtavejjova bhūtakaṃ yakkhaggahitaṃ iva vinodesi dūrī akāsīti sambandho.

499. 其后，我见到了能清净烦恼黑暗、摧毁烦恼幽暗的释迦牟尼(Sakyamuni)。那位释迦牟尼为我驱散了黑暗，即烦恼的幽暗，犹如治鬼师为被夜叉(yakkha)所附者驱除一般，使其远离。

500. So ahaṃ evaṃ vimutto saṃsārasotaṃ saṃsārapavāhaṃ saṃ suṭṭhu chindiṃ chedesiṃ, taṇhāsotaṃ taṇhāmahoghaṃ nivārayiṃ niravasesaṃ appavattiṃ akāsinti attho. Bhavaṃ ugghāṭayiṃ sabbanti kāmabhavādikaṃ sabbaṃ navabhavaṃ ugghāṭayiṃ vināsesinti attho. Mūlato vināsento bhūtavejjo iva mūlato ugghāṭayinti sambandho.

500. 我如是解脱后，已善断轮回之流、轮回之洪流；已止息贪爱之流、贪爱之巨流，使其无余、不复生起。我已拔除一切“有”，即摧毁了欲有(kāmabhava)等所有九种“有”。我从根源上将其摧毁，犹如治鬼师从根源上拔除一般。

501. Tato nibbānapariyesanāya upamaṃ dassento yathātiādimāha. Tattha garuṃ bhāriyaṃ nāgaṃ gilatīti garuḷo. Garuṃ vā nāgaṃ lāti ādadātīti garuḷo, garuḷarājā. Attano bhakkhaṃ sakagocaraṃ pannagaṃ pakārena parahatthaṃ na gacchatīti pannagoti laddhanāmaṃ nāgaṃ gahaṇatthāya opatati avapatati, samantā samantato yojanasataṃ satayojanappamāṇaṃ mahāsaraṃ mahāsamuddaṃ attano pakkhavātehi vikkhobheti āloḷeti yathāti sambandho.

501. 其后，为示寻求涅槃之譬喻，佛陀说“如是”等偈。于此，所谓“吞食沉重之龙者”，即是金翅鸟(garuḷa)；或谓“攫取沉重之龙者”，即是金翅鸟，金翅鸟王。为捕食其猎物，即名为“不行于他手”(pannaga)之龙，它俯冲而下，以其翅风从四面八方搅动百由旬(yojana)之大湖与大海，使其波涛汹涌，亦复如是。

502. So supaṇṇo vihaṅgamo vehāsagamanasīlo pannagaṃ nāmaṃ gahetvā adhosīsaṃ olambetvā viheṭhayaṃ tattha tattha vividhena heṭhanena heṭhento ādāya daḷhaṃ gahetvā yena kāmaṃ yattha gantukāmo, tattha pakkamati gacchatīti sambandho.

502. 彼金翅鸟(supaṇṇa)乃空中行者，攫取名为“不行于他手”(pannaga)之龙，使其头下足上而倒悬，以种种方式处处折磨，紧抓不放，随其所欲，飞往意欲前往之处。

503. Bhante mahāvīra, yathā garuḷo balī balavā pannagaṃ gahetvā pakkamati, tathā eva ahaṃ asaṅkhataṃ paccayehi akataṃ nibbānaṃ gavesanto paṭipattipūraṇavasena pariyesanto dose sakaladiyaḍḍhakilesasahasse vikkhālayiṃ visesena samucchedappahānena sodhesiṃ ahanti sambandho.

503. 世尊，大雄(Mahāvīra)！犹如强壮有力的金翅鸟(garuḷa)攫取“不行于他手”(pannaga)之龙飞去，我亦如是，为寻觅“无为”(asaṅkhata)、“非缘所造”(paccayehi akataṃ)之涅槃(nibbāna)，以圆满修行之道而求索，我已洗净一千五百种烦恼之垢，尤其以断根除灭的方式，我已令其清净。

504. Yathā garuḷo pannagaṃ gahetvā bhuñjitvā viharati, tathā ahaṃ dhammavaraṃ uttamadhammaṃ diṭṭho passanto etaṃ santipadaṃ nibbānapadaṃ anuttaraṃ uttaravirahitaṃ maggaphalehi ādāya gahetvā vaḷañjetvā viharāmīti sambandho.

504. 犹如金翅鸟(garuḷa)捕食龙(pannaga)后安住，我亦如是，亲见殊胜法、无上法，即此无上、无有更上的寂静之境、涅槃之境，并以道与果领受、把握、受用而安住。

505. Idāni [Pg.316] nibbānassa dullabhabhāvaṃ dassento āsāvatī nāma latātiādimāha. Tattha sabbesaṃ devānaṃ āsā icchā etissaṃ latāyaṃ atthīti āsāvatī nāma latā, cittalatāvane anekavicittāhi latāhi gahanībhūte vane uyyāne jātā nibbattāti attho. Tassā latāya vassasahassena vassasahassaccayena ekaṃ phalaṃ nibbattate ekaṃ phalaṃ gaṇhāti.

505. 为示涅槃之难得，今说“名为希望之蔓(Āsāvatī)……”等偈。于此，因一切天人之希望(āsā)与欲求皆在此蔓藤，故名“希望之蔓”。此蔓藤生于彩蔓园(cittalatāvana)中，于彼充满众多奇特蔓藤而枝叶繁茂之林苑中长成。彼蔓藤经一千年方结一果，（天人）千年方得一果。

506. Taṃ devāti taṃ āsāvatiṃ lataṃ tāva dūraphalaṃ tattakaṃ cirakālaṃ atikkamitvā phalaṃ gaṇhantaṃ saṃvijjamānaṃ devā tāvatiṃsadevatā payirupāsanti bhajanti, sā āsāvatī nāma latuttamā latānaṃ antare uttamalatā evaṃ devānaṃ piyā ahosīti sambandho.

506. 忉利天(Tāvatiṃsa)的诸天神亲近、侍奉那株希望之蔓(Āsāvatī)，它历经漫长时日方结出难得的果实。那名为希望之蔓者，是诸蔓中之最上者，如此为诸天神所喜爱。

507. Satasahassupādāyāti satasahassasaṃvaccharaṃ ādiṃ katvā. Tāhaṃ paricare munīti monaṃ vuccati ñāṇaṃ, bhante, muni ñāṇavanta sabbaññu, ahaṃ taṃ bhagavantaṃ paricare payirupāsāmi. Sāyaṃpātaṃ namassāmīti sāyanhasamayañca pubbaṇhasamayañcāti dvikkhattuṃ namassāmi paṇāmaṃ karomi. Yathā devā tāvatiṃsā devā viya āsāvatīlataṃ sāyaṃpātañca payirupāsantīti sambandho.

507. “从十万年起始”(Satasahassupādāya)，即以十万年为开端。“我将侍奉牟尼”(Tāhaṃ paricare muni)，（其义为：）“牟那”(mona)被称为智，尊者，“牟尼”(muni)是具智者、一切知者，我将侍奉、亲近那位世尊(bhagavanta)。“我将早晚顶礼”(Sāyaṃpātaṃ namassāmi)，即在傍晚与清晨，一日两次顶礼、致敬。这就像忉利天(Tāvatiṃsa)的诸天神早晚亲近希望之蔓(Āsāvatī)一样。

508. Avañjhā pāricariyāti yasmā buddhadassanahetu nibbānappatti ahosi, tasmā buddhapāricariyā vattapaṭipattikiriyā avañjhā atucchā namassanā paṇāmakiriyā ca amoghā atucchā. Tathā hi dūrāgataṃ dūrato saṃsāraddhānato āgatampi, santaṃ saṃvijjamānaṃ khaṇoyaṃ ayaṃ buddhuppādakkhaṇo na virādhayi nātikkami, maṃ atikkamitvā na gatoti attho.

508. “侍奉是不空耗的”(Avañjhā pāricariyā)：因为以见佛为缘由，我证得了涅槃，所以对佛陀的侍奉、履行职责与修行的行为，以及礼敬与顶礼的行为，都是不空耗、不空虚的。诚然，对于从轮回长路远道而来的我，这现存的、当下的佛陀出世之良机，我没有错过，没有越过。其义为：它没有越过我而去。

509. Buddhadassanahetu nibbānappatto ahaṃ āyatiṃ uppajjanakabhave mama paṭisandhiṃ vicinanto upaparikkhanto na passāmīti sambandho. Nirūpadhi khandhūpadhikilesūpadhīhi virahito vippamutto sabbakilesehi vinābhūto upasanto kilesapariḷāhābhāvena santamānaso carāmi ahanti sambandho.

509. 其关联是：“我因见佛而证得涅槃，在未来将生起的生命中，寻觅并考察我的再结生，却看不见。”其关联是：“我已无所依，远离蕴依与烦恼依，已然解脱；因无烦恼之热恼而寂静，我以寂静之心而行。”

510. Puna attano buddhadassanāya upamaṃ dassento yathāpi padumaṃ nāmātiādimāha. Sūriyaraṃsena sūriyaraṃsisamphassena yathā padumaṃ nāma [Pg.317] api pupphati vikasati mahāvīra vīruttama ahaṃ tathā eva buddharaṃsena buddhena bhagavatā desitadhammaraṃsippabhāvena pupphitoti attho.

510. 为了再次显示他自己见佛的譬喻，他说了“犹如莲花”等偈颂。其义为：“大勇者啊，最上勇者！犹如莲花因阳光、因接触阳光而绽放、盛开，我亦如此，因佛陀之光——即因佛陀、世尊所说法的光辉之力——而绽放。”

511-12. Puna buddhadassanena nibbānadassanaṃ dīpento yathā balākātiādimāha. Tattha balākayonimhi balākajātiyaṃ sadā sabbasmiṃ kāle pumā puriso yathā na vijjati. Pume avijjamāne kathaṃ balākānaṃ gabbhaggahaṇaṃ hotīti ce? Meghesu gajjamānesu saddaṃ karontesu meghagajjanaṃ sutvā tā balākiniyo sadā sabbakāle gabbhaṃ gaṇhanti aṇḍaṃ dhārentīti attho. Yāva yattakaṃ kālaṃ megho na gajjati megho saddaṃ na karoti, tāva tattakaṃ kālaṃ ciraṃ cirakālena gabbhaṃ aṇḍaṃ dhārenti. Yadā yasmiṃ kāle megho pavassati pakārena gajjitvā vassati vuṭṭhidhāraṃ paggharati, tadā tasmiṃ kāle bhārato gabbhadhāraṇato parimuccanti aṇḍaṃ pātentīti attho.

511-512. 为了再次以见佛来阐明见涅槃，他说了“犹如白鹤”等偈颂。其义为：在白鹤的族类中，从来都没有雄性。若问：“没有雄性，白鹤如何怀孕呢？”当云雷作响时，那些雌鹤听到雷声，便总是会怀孕，怀着卵。只要云不打雷，不发出声响，它们就长久地怀着胎、怀着卵。当云打着响雷下大雨，降下雨流时，那时它们就从怀胎的重担中解脱出来，产下卵。

513. Tato paraṃ upameyyasampadaṃ dassento padumuttarabuddhassātiādimāha. Padumuttarassa buddhassa dhammameghena vohāraparamatthadesanāsaṅkhātameghena gajjato gajjantassa desentassa dhammameghassa saddena ghosānusārena ahaṃ tadā dhammagabbhaṃ vivaṭṭūpanissayaṃ dānasīlādipuññasambhāragabbhaṃ agaṇhiṃ gahesiṃ tathāti sambandho.

513. 其后，为了显示被譬喻之事的圆满，他说了“莲华上佛（Padumuttara）的”等偈颂。其关联是：“那时，我随着莲华上佛的法云——即由世俗谛与胜义谛教说所构成的云——轰鸣、说法之声，而怀上了法胎，即作为出离之依止的、由布施和持戒等构成的福德资粮之胎。”

514. Satasahassupādāya kappasatasahassaṃ ādiṃ katvā puññagabbhaṃ dānasīlādipuññasambhāraṃ ahaṃ dharemi pūremi. Yāva dhammamegho dhammadesanā na gajjati buddhena na desīyati, tāva ahaṃ bhārato saṃsāragabbhabhārato nappamuccāmi na mocemi na visuṃ bhavāmīti sambandho.

514. 其关联是：“从十万劫前开始，我怀着并圆满了功德之胎，即布施、持戒等福德资粮。只要法云——即法教——不轰鸣，不被佛陀所教导，我就不能从轮回之胎的重担中解脱，不能使（他人）解脱，不能分离。”

515. Bhante, sakyamuni sakyavaṃsappabhava yadā yasmiṃ kāle suddhodanamahārājassa tava pitu ramme ramaṇīye kapilavatthave kapilavatthunāmake nagare tuvaṃ dhammameghena gajjati ghoseti, tadā tasmiṃ kāle ahaṃ bhārato saṃsāragabbhabhārato parimucciṃ mutto ahosinti sambandho.

515. 其关联是：“尊者，释迦牟尼(Sakyamuni)，释迦族之裔！当您在您父亲净饭大王(Suddhodanamahārāja)那令人愉悦、美丽的，名为迦毗罗卫(Kapilavatthu)的城市中，以法云轰鸣、宣告时，那时我就从轮回之胎的重担中彻底解脱了，我已得释放。”

516. Tato paraṃ attanā adhigate maggaphale dassento suññatantiādimāha. Tattha attaattaniyādīnaṃ abhāvato suññataṃ vimokkhañca rāgadosamohasabbakilesanimittānaṃ abhāvato, animittaṃ vimokkhañca [Pg.318] taṇhāpaṇidhissa abhāvato, appaṇihitaṃ vimokkhañca ariyamaggaṃ adhigañchiṃ bhāvesinti sambandho. Caturo ca phale sabbeti cattāri sāmaññaphalāni sabbāni sacchi akāsinti attho. Dhammevaṃ vijaṭayiṃ ahanti ahaṃ evaṃ sabbadhamme jaṭaṃ gahanaṃ vijaṭayiṃ viddhaṃsesinti attho.

516. 其后，为了显示自己所证得的道与果，他说了以“空”为首的（偈颂）。其关联是：“于此，因无我与我所等，故有空解脱；因无贪、嗔、痴等一切烦恼之相，故有无相解脱；因无渴爱之愿求，故有无愿解脱。我已证得并修习了圣道。”“四果皆”的义理是：“我已亲证所有四个沙门果。”“我已如是解开法结”的义理是：“我已如是解开、摧毁了一切法中的缠结与密林。”

Dutiyabhāṇavāravaṇṇanā samattā.

第二诵品释义终。

517. Tato paraṃ attanā adhigatavisesameva dassento aparimeyyupādāyātiādimāha. Tattha na parimeyyoti aparimeyyo, saṃvaccharagaṇanavasena pametuṃ saṅkhātuṃ asakkuṇeyyoti attho. Taṃ aparimeyyaṃ kappaṃ upādāya ādiṃ katvā tava sāsanaṃ tuyhaṃ sāsanaṃ ‘‘anāgate gotamassa bhagavato sāsane vinayadharānaṃ aggo bhaveyya’’nti evaṃ patthemi. Atītatthe vattamānavacanaṃ, patthesinti attho. So me atthoti so patthanāsaṅkhāto attho me mayā anuppatto nipphāditoti attho. Anuttaraṃ santipadaṃ nibbānaṃ anuppattaṃ adhigatanti sambandho.

517. 此后，为示现其所证之殊胜，而说“从无量劫”等偈。其中，“不可计量”即“无量”，意为无法以年岁计算。从彼无量劫之始，我发愿言：“愿我于未来乔达摩世尊教法中，为持律第一人。”此乃以现在时态言过去事，意即“我曾发愿”。我此愿望，今已达成，意即我所期求之愿，已被我圆满成就。此与“我已证得无上寂静之涅槃”相关联。

518. So ahaṃ adhigatattā vinaye vinayapiṭake pāramiṃ patto pariyosānappatto. Yathāpi pāṭhiko isīti yathā padumuttarassa bhagavato sāsane vinayadharānaṃ aggo isi bhikkhu pāṭhiko pākaṭo ahosi, tathevāhanti attho. Na me samasamo atthīti vinayadhāritāya me mayā samasamo samāno añño na atthīti attho. Sāsanaṃ ovādānusāsanīsaṅkhātaṃ sāsanaṃ dhāremi pūremīti attho.

518. 我因已通达，故于律藏中已达彼岸，已至究竟。譬如于莲花上佛(Padumuttara)世尊之教法中，持律第一之仙人比丘波ṭ迦(Pāṭika)声名显赫，我亦如是。无人与我等同，意即于持律一事，无有他人与我相等。

519. Punapi attano visesaṃ dassento vinaye khandhake cāpītiādimāha. Tattha vinayeti ubhatovibhaṅge. Khandhaketi mahāvaggacūḷavagge. Tikacchede cāti tikasaṅghādisesatikapācittiyādike ca. Pañcameti parivāre ca. Ettha etasmiṃ sakale vinayapiṭake mayhaṃ vimati dveḷhakaṃ natthi na saṃvijjati. Akkhareti vinayapiṭakapariyāpanne a-kārādike akkhare. Byañjaneti ka-kārādike byañjane vā me vimati saṃsayo natthīti sambandho.

519. 复次，为示现其自身之殊胜，而说“于律、于犍度”等偈。其中，“于律”者，谓于二部广解。“于犍度”者，谓于《大品》与《小品》。“于三法中”者，谓于三法之僧残、三法之波逸提等。“于第五”者，谓于《附篇》。于此全部律藏中，我无任何疑惑犹豫。于律藏所含摄之元音（如阿字等）或辅音（如迦字等），我亦无疑惑或怀疑，此乃其关联。

520. Niggahe [Pg.319] paṭikamme cāti pāpabhikkhūnaṃ niggahe ca sāpattikānaṃ bhikkhūnaṃ parivāsadānādike paṭikamme ca ṭhānāṭṭhāne ca kāraṇe ca akāraṇe ca kovido chekoti attho. Osāraṇe ca tajjanīyādikammassa paṭippassaddhivasena osāraṇe pavesane ca. Vuṭṭhāpane ca āpattito vuṭṭhāpane nirāpattikaraṇe ca chekoti sambandho. Sabbattha pāramiṃ gatoti sabbasmiṃ vinayakamme pariyosānaṃ patto, dakkho chekoti attho.

520. 于制伏与对治中善巧：即善于制伏恶比丘，为犯戒比丘行别住等对治，并善于判断事之当与不当、有因与无因。于复权中善巧：即善于通过止息呵责等羯磨而恢复其位或将其引入僧团。于出罪中善巧：即善于使之从罪中出离，令其无罪。于一切事中达到究竟：即于一切律事中达到圆满，意为熟练、善巧。

521. Vinaye khandhake cāpīti vuttappakāre vinaye ca khandhake ca, padaṃ suttapadaṃ nikkhipitvā paṭṭhapetvā. Ubhato viniveṭhetvāti vinayato khandhakato cāti ubhayato nibbattetvā vijaṭetvā nayaṃ āharitvā. Rasatoti kiccato. Osareyyaṃ osāraṇaṃ karomīti attho.

521. 于（经）分别与犍度中：即如前所述，于（经）分别与犍度中，安置文句，建立义理。能双解者：即从（经）分别与犍度两方面导出，解开结缚，引出正理。知其作用者：即知其作用。我能作引入。

522. Niruttiyā ca kusaloti ‘‘rukkho paṭo kumbho mālā citta’’ntiādīsu vohāresu cheko. Atthānatthe ca kovidoti atthe vaḍḍhiyaṃ anatthe hāniyañca kovido dakkhoti attho. Anaññātaṃ mayā natthīti vinayapiṭake sakale vā piṭakattaye mayā anaññātaṃ aviditaṃ apākaṭaṃ kiñci natthīti attho. Ekaggo satthu sāsaneti buddhasāsane ahameva eko vinayadharānaṃ aggo seṭṭho uttamoti attho.

522. 善于言辞者：即于“树、布、瓶、花、心”等用法中娴熟。精通义与非义者：即精通于利益的增长与损害的减少。于我无有未知者：即于整个律藏或三藏中，于我无所不识、无所不知、无所不明。于导师教法中为第一人：即于佛陀教法中，我乃持律者中之最上、最胜、最尊。

523. Rūpadakkhe ahaṃ ajjāti ajja etarahi kāle sakyaputtassa bhagavato sāsane pāvacane ahaṃ rūpadakkhe rūpadassane vinayavinicchayadassane sabbaṃ kaṅkhaṃ sakalaṃ saṃsayaṃ vinodemi vināsemīti sambandho. Chindāmi sabbasaṃsayanti ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādikaṃ (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) kālattayaṃ ārabbha uppannaṃ sabbaṃ soḷasavidhaṃ kaṅkhaṃ chindāmi vūpasamemi sabbaso viddhaṃsemīti attho.

523. 我今善巧于事相：即于现今释迦子世尊之教法、言教中，我于事相之善巧、事相之审察、戒律抉择之审察中，能彻底消除一切疑惑、犹豫，此是其关联。断除一切疑：即对于“我过去存在吗”等，缘于三世所生之全部十六种疑惑，我能完全斩断、平息、彻底摧毁，此是其义。

524. Padaṃ anupadañcāpīti padaṃ pubbapadañca anupadaṃ parapadañca akkharaṃ ekekamakkharañca byañjanaṃ sithiladhanitādidasavidhaṃ byañjanavidhānañca. Nidāneti tena samayenātiādike nidāne ca. Pariyosāneti nigamane. Sabbattha kovidoti sabbesu chasu ṭhānesu chekoti attho.

524. 文句与随文句：文句(pada)即前句，随文句(anupada)即后句；字母(akkhara)即逐一之字母；辅音(byañjana)即松音(sithila)、送气音(dhanita)等十种辅音之法。于因缘中：即于“尔时”(tena samayena)等因缘中。于究竟中：即于结尾(nigamana)。于一切处善巧：义为于所有六处皆为精通。

525. Tato [Pg.320] paraṃ bhagavatoyeva guṇe pakāsento yathāpi rājā balavātiādimāha. Tattha yathā balavā thāmabalasampanno senābalasampanno vā rājā, paraṃ paresaṃ paṭirājūnaṃ senaṃ niggaṇhitvā nissesato gahetvā palāpetvā vā, tape tapeyya santapeyya dukkhāpeyya. Vijinitvāna saṅgāmanti saṅgāmaṃ parasenāya samāgamaṃ yuddhaṃ vijinitvā visesena jinitvā jayaṃ patvā. Nagaraṃ tattha māpayeti tattha tasmiṃ vijitaṭṭhāne nagaraṃ pāsādahammiyādivibhūsitaṃ vasanaṭṭhānaṃ māpaye kārāpeyyāti attho.

525. 接着，为彰显世尊之功德，故说“譬如强力之王”等。于此，所谓强力之王，即具足体力(thāmabala)或军力(senābala)之王，能制伏其他敌王之军队，或将其尽数俘获，或驱使其逃窜，能折磨、烧灼、令其痛苦。‘于战场上战胜’者，谓于战场，即与敌军会合之战斗中，以殊胜之姿战胜，获得胜利。‘于彼处建造城市’者，义为于彼被征服之地，建造以殿堂、楼阁等庄严之居所。

526. Pākāraṃ parikhañcāpīti tattha māpitanagare pākāraṃ sudhādhavalaiṭṭhakāmayapākārañca kārayeti sambandho. Parikhañcāpi kaddamaparikhaṃ, udakaparikhaṃ, sukkhaparikhañca api kāraye. Esikaṃ dvārakoṭṭhakanti nagarasobhanatthaṃ ussāpitaesikāthambhañca mahantaṃ koṭṭhakañca catubhūmakādidvārakoṭṭhakañca kāraye. Aṭṭālake ca vividheti catubhūmakādibhede atiuccaaṭṭālake ca vividhe nānappakārake bahū kāraye kārāpeyyāti sambandho.

526. “城墙与壕沟”者，谓于彼所建之城中，令人建造以白灰粉刷之砖砌城墙，此是其关联。亦令人挖掘泥壕、水壕及旱壕。“门柱与门楼”者，谓为美化城市，令人竖立高耸之门柱，并建造巨大的角楼及四层楼等门楼。“各式楼阁”者，谓于四层楼等不同类型中，令人建造各种各样极高之楼阁，此是其关联。

527. Siṅghāṭakaṃ caccarañcāti na kevalaṃ pākārādayo kāraye, siṅghāṭakaṃ catumaggasandhiñca caccaraṃ antarāvīthiñca kārayeti sambandho. Suvibhattantarāpaṇanti suṭṭhu vibhattaṃ vibhāgato koṭṭhāsavantaṃ antarāpaṇaṃ anekāpaṇasahassaṃ kārāpeyyāti attho. Kārayeyya sabhaṃ tatthāti tasmiṃ māpitanagare sabhaṃ dhammādhikaraṇasālaṃ kāraye. Atthānatthavinicchayaṃ vaḍḍhiñca avaḍḍhiñca vinicchayakaraṇatthaṃ vinicchayasālaṃ kārayeti sambandho.

527. “十字路口与广场”者，非仅建造城墙等，亦应建造四岔路口与广场，此为关联。“善规划之市场于内”者，谓应建造划分清晰、分区合理之城内市场，容纳数千商店，此为语义。“于彼处建造集会厅”者，谓于彼所建之城中，建造集会厅，即审理法务之堂。为裁决利益与非利益、增长与衰退，应建造审判厅，此为关联。

528. Nigghātatthaṃ amittānanti paṭirājūnaṃ paṭibāhanatthaṃ. Chiddāchiddañca jānitunti dosañca adosañca jānituṃ. Balakāyassa rakkhāyāti hatthiassarathapattisaṅkhātassa balakāyassa senāsamūhassa ārakkhaṇatthāya so nagarasāmiko rājā, senāpaccaṃ senāpatiṃ senānāyakaṃ mahāmattaṃ ṭhapeti ṭhānantare patiṭṭhapetīti attho.

528. “为镇压敌人”者，谓为抵御敌国之王。“为知晓漏洞与否”者，谓为知晓其过失与无过失。“为保护军队”者，谓为保护由象兵、马兵、车兵、步兵所组成之军队，彼城主国王任命将帅、军队统领与大臣，安置于要职，此为语义。

529. Ārakkhatthāya [Pg.321] bhaṇḍassāti jātarūparajatamuttāmaṇiādirājabhaṇḍassa ārakkhaṇatthāya samantato gopanatthāya me mayhaṃ bhaṇḍaṃ mā vinassīti nidhānakusalaṃ rakkhaṇe kusalaṃ chekaṃ naraṃ purisaṃ bhaṇḍarakkhaṃ bhaṇḍarakkhantaṃ so rājā bhaṇḍāgāre ṭhapetīti sambandho.

529. “为守护财物”者，谓为守护金、银、珍珠、宝石等王室财物，为周全保护，（心念：）“愿我财物无损”，故国王任命善于储藏、精于守护、聪慧之人为财物守护者，安置于宝库中，此为关联。

530. Mamatto hoti yo raññoti yo paṇḍito rañño mamatto māmako pakkhapāto hoti. Vuddhiṃ yassa ca icchatīti assa rañño vuddhiñca virūḷhiṃ yo icchati kāmeti, tassa itthambhūtassa paṇḍitassa rājā adhikaraṇaṃ vinicchayādhipaccaṃ deti mittassa mittabhāvassa paṭipajjitunti sambandho.

530. “于王有‘我所’想者”，谓有智者于王有亲爱、归属、拥护之心。“且愿其增长”者，谓凡欲此王增长、繁荣者，国王即授予如是智者审判之权，以践行友谊，此为关联。

531. Uppātesūti ukkāpātadisāḍāhādiuppātesu ca. Nimittesūti mūsikacchinnādīsu ‘‘idaṃ nimittaṃ subhaṃ, idaṃ nimittaṃ asubha’’nti evaṃ nimittajānanasatthesu ca. Lakkhaṇesu cāti itthipurisānaṃ hatthapādalakkhaṇajānanasatthesu ca kovidaṃ chekaṃ ajjhāyakaṃ anekesaṃ sissānaṃ byākaraṇavācakaṃ mantadharaṃ vedattayasaṅkhātamantadhārakaṃ paṇḍitaṃ so rājā porohicce purohitaṭṭhānantare ṭhapetīti sambandho.

531. “于异象善巧”者，谓于流星坠落、方光等异象善巧；“于征兆善巧”者，谓于鼠咬等事，能知“此是吉兆，此是凶兆”，于此征兆之学善巧；“于相善巧”者，谓于男女手足相之学善巧。国王任命如此博学、能教授、能为众多弟子讲解声明之学、持咒、持诵三吠陀明咒的智者为国师，即祭司之职。此为关联。

532. Etehaṅgehi sampannoti etehi vuttappakārehi aṅgehi avayavehi sampanno samaṅgībhūto so rājā ‘‘khattiyo’’ti pavuccati kathīyatīti sambandho. Sadā rakkhanti rājānanti ete senāpaccādayo amaccā sadā sabbakālaṃ taṃ rājānaṃ rakkhanti gopenti. Kimiva? Cakkavākova dukkhitaṃ dukkhappattaṃ sakañātiṃ rakkhanto cakkavāko pakkhī ivāti attho.

532. “具足此等要素”者，谓具足此等如上所说之要素、组成部分，此具足完整要素、组成部分之国王，被称为“刹帝利”，此是其关联。“常守护国王”者，谓此等将领等大臣，常时时刻刻守护彼国王。譬如？譬如鸳鸯守护自己受苦之同类鸟，此是其义。

533. Tatheva tvaṃ mahāvīrāti vīruttama, yathā so rājā senāpaccādiaṅgasampanno nagaradvāraṃ thaketvā paṭivasati, tatheva tuvaṃ hatāmitto nihatapaccatthiko khattiyo iva sadevakassa lokassa saha devehi pavattamānassa lokassa dhammarājā dhammena samena rājā dasapāramitādhammaparipūraṇena rājabhūtattā ‘‘dhammarājā’’ti pavuccati kathīyatīti sambandho.

533. “大英雄啊，你亦如是”者，谓最胜英雄，犹如彼具足军队首领等要素之国王，关闭城门而居住。你摧毁了敌人，击退了反对者，如同刹帝利，是天人世间的法王。因你以正法平等统治，并圆满了十波罗蜜法，故成为王，被称为“法王”，此是其关联。

534. Titthiye nīharitvānāti dhammarājabhāvena paṭipakkhabhūte sakalatitthiye nīharitvā nissesena haritvā nibbisevanaṃ katvā sasenakaṃ dhārañcāpi senāya saha vasavattimārampi nīharitvā. Tamandhakāraṃ vidhamitvāti [Pg.322] tamasaṅkhātaṃ mohandhakāraṃ vidhamitvā viddhaṃsetvā. Dhammanagaraṃ sattatiṃsabodhipakkhiyadhammasaṅkhātaṃ, khandhāyatanadhātupaṭiccasamuppādabalabojjhaṅgagambhīranayasamantapaṭṭhānadhammasaṅkhātaṃ vā nagaraṃ amāpayi nimmini patiṭṭhāpesīti attho.

534. “驱逐外道后”者，谓以法王之身份，将所有敌对的外道无余驱逐，使其无立足之地，并驱逐了魔罗及其军队，乃至他化自在天魔。“驱散彼黑暗后”者，谓驱散、摧毁了名为愚痴的黑暗。你建立了法城，此城是指三十七菩提分法，或指由蕴、处、界、缘起、力、觉支、甚深义理与周遍发趣论所组成的法城。你创造、建立、安立了它，此是其义。

535. Sīlaṃ pākārakaṃ tatthāti tasmiṃ patiṭṭhāpite dhammanagare catupārisuddhisīlaṃ pākāraṃ. Ñāṇaṃ te dvārakoṭṭhakanti te tuyhaṃ sabbaññutaññāṇaāsayānusayañāṇaanāgataṃsañāṇaatītaṃsañāṇādikameva ñāṇaṃ dvārakoṭṭhakanti attho. Saddhā te esikā vīrāti, bhante, asithilaparakkama te tuyhaṃ dīpaṅkarapādamūlato pabhuti sabbaññutaññāṇakāraṇā saddahanasaddhā ussāpitaalaṅkāraalaṅkatathambhoti attho. Dvārapālo ca saṃvaroti te tuyhaṃ chadvārikasaṃvaro rakkhāvaraṇagutti dvārapālo dvārarakkhakoti attho.

535. “戒为城墙”者，谓于彼所建立之法城中，四遍净戒(catupārisuddhisīla)即是城墙。“汝之智慧为城门楼”者，谓你之一切智智、无碍智、意乐随眠智、未来智、过去智等智慧，即是城门楼，此是其义。“信为汝之门柱，英雄”者，尊者，具不懈精进者！你从燃灯佛(Dīpaṅkara)足下开始，为成就一切智智而确立的信，犹如在法城中高高竖起且装饰华丽的门柱，此是其义。“律仪为守门人”者，谓你的六门律仪，即守护与防护，是守门人、守门者，此是其义。

536. Satipaṭṭhānamaṭṭālanti te tuyhaṃ catusatipaṭṭhānaaṭṭālamuṇḍacchadanaṃ. Paññā te caccaraṃ muneti, bhante, mune ñāṇavanta te tuyhaṃ pāṭihāriyādianekavidhā paññā caccaraṃ maggasamodhānaṃ nagaravīthīti attho. Iddhipādañca siṅghāṭanti tuyhaṃ chandavīriyacittavīmaṃsasaṅkhātā cattāro iddhipādā siṅghāṭaṃ catumaggasanti. Dhammavīthi sumāpitanti sattatiṃsabodhipakkhiyadhammasaṅkhātāya vīthiyā suṭṭhu māpitaṃ sajjitaṃ, taṃ dhammanagaranti attho.

536. “念处为望楼”者，谓你的四念处(catusatipaṭṭhāna)即是望楼的圆形屋顶。“智慧为汝之广场，牟尼”者，尊者，牟尼！具慧者！你的神通等多种智慧，即是广场、道路的交会处、城市的街道，此是其义。“神足为十字路口”者，谓你的欲、勤、心、观四神足(cattāro iddhipādā)，即是十字路口、四条道路的交会处。“法道已妥善修建”者，谓此法城由名为三十七菩提分法的道路所妥善建造、布置而成，此是其义。

537. Suttantaṃ abhidhammañcāti tava tuyhaṃ ettha dhammanagare suttantaṃ abhidhammaṃ vinayañca kevalaṃ sakalaṃ suttageyyādikaṃ navaṅgaṃ buddhavacanaṃ dhammasabhā dhammādhikaraṇasālāti attho.

537. “经藏与阿毗达摩”者，谓于汝此法城中，经藏、阿毗达摩、律藏，以及全部包括修多罗、祇夜等九分教之佛语，即是法会堂、法庭，此是其义。

538. Suññataṃ animittañcāti anattānupassanāvasena paṭiladdhaṃ suññatavihārañca, aniccānupassanāvasena paṭiladdhaṃ animittavihārañca. Vihārañcappaṇihitanti dukkhānupassanāvasena paṭiladdhaṃ appaṇihitavihārañca. Āneñjañcāti acalaṃ aphanditaṃ catusāmaññaphalasaṅkhātaṃ āneñjavihārañca. Nirodho cāti sabbadukkhanirodhaṃ nibbānañca. Esā dhammakuṭī tavāti esā sabbanavalokuttaradhammasaṅkhātā tava tuyhaṃ dhammakuṭi vasanagehanti attho.

538. “空与无相”者，即以无我随观所证得之空住，及以无常随观所证得之无相住。“及无愿住”者，即以苦随观所证得之无愿住。“及不动”者，即不摇、不动，名为四沙门果之不动住。“及灭”者，即一切苦之灭尽——涅槃。“此是汝法孤邸”者，谓此等一切九种出世间法，即是汝之法孤邸、汝之住所，此是其义。

539. Paññāya [Pg.323] aggo nikkhittoti paññāvasena paññavantānaṃ aggo. Iti bhagavatā nikkhitto ṭhapito thero paṭibhāne ca paññāya kattabbe kicce, yuttamuttapaṭibhāne vā kovido cheko nāmena sāriputtoti pākaṭo tava tuyhaṃ dhammasenāpati tayā desitassa piṭakattayadhammasamūhassa dhāraṇato pati padhāno hutvā senākiccaṃ karotīti attho.

539. “以智慧为首而被确立”者，谓长老于辩才与智慧、于应作之事、或于适时机敏之应对，皆为善巧练达，故为世尊确立为智慧第一。其以舍利弗之名为著，为汝法将，因能受持汝所说之三藏法蕴，作为主导，履行将领之职，此是其义。

540. Cutūpapātakusaloti bhante muni, cutūpapāte cutiyā upapattiyā ca kusalo cheko. Iddhiyā pāramiṃ gatoti ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’tiādinā (dī. ni. 1.238; paṭi. ma. 1.102) vuttāya iddhippabhedāya pāramiṃ pariyosānaṃ gato patto nāmena kolito nāma moggallānatthero porohicco tava tuyhaṃ purohitoti sambandho.

540. “善于死生”者，尊者，牟尼！即是善巧于死亡与投生。“于神通已达彼岸”者，是说对于如“一亦能为多，多亦能为一”等（长部1.238；无碍解道1.102）所说的种种神通，已达究竟圆满。名为拘利多（Kolita）的目犍连长老，是汝之国师，此是其关联。

541. Porāṇakavaṃsadharoti bhante mune, ñāṇavantaṃ porāṇassa vaṃsassa dhārako, paramparajānanako vā uggatejo pākaṭatejo, durāsado āsādetuṃ ghaṭṭetuṃ dukkho asakkuṇeyyoti attho. Dhutavādiguṇenaggoti tecīvarikaṅgādīni terasa dhutaṅgāni vadati ovadatīti dhutavādīguṇena dhutaṅgaguṇena aggo seṭṭho mahākassapatthero tava tuyhaṃ akkhadasso vohārakaraṇe padhānoti attho.

541. 尊者，圣者，有智慧者！您是古老传承的保持者，或知晓其世代相传者；光辉炽盛，威德显赫，难以接近，难以触及，难以冒犯，此即其义。“以倡导头陀行之德为第一”，是说大迦叶长老宣说、教导三衣等十三种头陀行，因头陀行之德而为第一。在裁决事务上，他是您的首席仲裁者，此即其义。

542. Bahussuto dhammadharoti bhante mune, bahūnaṃ caturāsītidhammakkhandhasahassānaṃ sutattā bhagavatā bhikkhusaṅghato ca uggahitattā bahussuto anekesaṃ chasatasahassasaṅkhyānaṃ āgamadhammānaṃ satipaṭṭhānādīnañca paramatthadhammānaṃ dhāraṇato dhammadharo ānando. Sabbapāṭhī ca sāsaneti buddhasāsane sabbesaṃ pāṭhīnaṃ paṭhantānaṃ sajjhāyantānaṃ bhikkhūnaṃ aggo seṭṭhoti sabbapāṭhī nāmena ānando nāma thero. Dhammārakkho tavāti tava tuyhaṃ dhammassa piṭakattayadhammabhaṇḍassa ārakkho rakkhako pālako, dhammabhaṇḍāgārikoti attho.

542. 尊者，圣者！阿难之所以为“多闻持法”者，乃因他从世尊与比丘僧团听闻并领受了八万四千法蕴而为“多闻”；又因他忆持了无数阿含法门、四念处等胜义法而为“持法”。在佛陀的教法中，阿难于所有读诵、讽咏的比丘中最为第一、最为殊胜，故名“一切诵持者”。他是您的“法之守护者”，意即他是您之法，即三藏法宝的守护者、保护者、护持者，是法宝的库藏看护者。

543. Ete [Pg.324] sabbe atikkammāti bhagavā bhagyavā sammāsambuddho ete sāriputtādayo mahānubhāvepi there atikkamma vajjetvā mamaṃyeva pamesi pamāṇaṃ akāsi, manasi akāsīti attho. Vinicchayaṃ me pādāsīti vinayaññūhi paṇḍitehi desitaṃ pakāsitaṃ vinaye vinicchayaṃ dosavicāraṇaṃ me mayhaṃ bhagavā pādāsi pakārena adāsi, mayhameva bhāraṃ akāsīti sambandho.

543. “超越所有这一切”是指，世尊，具福者，正自觉者，超越、舍置了舍利弗等具有大威力的长老们，而只以我为准绳，意即只垂念于我。“他赐予我抉择”是指，世尊将律中对过失的审查，即那由精通律藏的智者们所教导、阐明的戒律抉择，以特殊的方式赐予了我；其关联是：他将此重担唯独交给了我。

544. Yo koci vinaye pañhanti yo koci bhikkhu buddhasāvako vinayanissitaṃ pañhaṃ maṃ pucchati, tattha tasmiṃ pucchitapañhe me mayhaṃ cintanā vimati kaṅkhā natthi. Tañhevatthaṃ taṃ eva pucchitaṃ atthaṃ ahaṃ kathemīti sambandho.

544. “任何人在律中提问”是指，任何作为佛陀声闻的比丘，向我提出有关律藏的问题，对此所提之问，我都没有任何思虑、困惑或怀疑。我便解说该提问的义理，此即其关联。

545. Yāvatā buddhakhettamhīti yāvatā yattake ṭhāne buddhassa āṇākhette taṃ mahāmuniṃ sammāsambuddhaṃ ṭhapetvā vinaye vinayapiṭake vinayavinicchayakaraṇe vā mādiso mayā sadiso natthi, ahameva aggo, bhiyyo mamādhiko kuto bhavissatīti sambandho.

545. “于佛陀之领域”是指，在佛陀权威所及的任何地方，除了那位大牟尼、正自觉者之外，在律、律藏或作戒律抉择方面，没有与我相似者。我即是第一，何有更胜我者？此即其关联。

546. Bhikkhusaṅghe nisīditvā bhikkhusaṅghamajjhe nisinno gotamo bhagavā evaṃ gajjati sīhanādaṃ karoti. Kathaṃ? Vinaye ubhatovibhaṅge, khandhakesu mahāvaggacūḷavaggesu, ca-saddena parivāre, upālissa upālinā samo sadiso natthīti evaṃ gajjati.

546. 坐于比丘僧团中，世尊乔达摩作此狮子吼。如何吼？“在律的《双分别》、犍度(Khandhaka)的《大品》与《小品》，以及由‘与’字所含摄的《附篇》中，无人能与优波离(Upāli)相等或相似。”他作如是吼。

547. Yāvatāti yattakaṃ buddhabhaṇitaṃ buddhena desitaṃ navaṅgaṃ suttageyyādisatthusāsanaṃ satthunā pakāsitaṃ sabbaṃ vinayogadhaṃ taṃ vinaye antopaviṭṭhaṃ vinayamūlakaṃ iccevaṃ passino passantassa.

547. “所有”是指，所有由佛陀所说、所教，由导师所阐明的九分教，如经、应颂等，皆归于律、含摄于律、以律为根本——具见者如是见。

548. Mama kammaṃ saritvānāti gotamo sakyapuṅgavo sakyavaṃsappadhāno, mama kammaṃ mayhaṃ pubbapatthanākammaṃ atītaṃsañāṇena saritvāna paccakkhato ñatvā bhikkhusaṅghamajjhe gato ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.219, 228) maṃ etadagge ṭhāne ṭhapesīti sambandho.

548. “忆念我之业后”是指，释迦牛王、释迦族之首乔达摩(Gotama)，以宿世智忆念我往昔所发之愿业，并亲自证知后，进入比丘僧团中说：“诸比丘，我声闻比丘中，持律第一者，即是优波离(Upāli)。”他将我置于此第一之位，此即其关联。

549. Satasahassupādāyāti satasahassakappe ādiṃ katvā yaṃ imaṃ ṭhānaṃ apatthayiṃ patthesiṃ, so me attho mayā anuppatto adhigato paṭiladdho vinaye pāramiṃ gato koṭiṃ pattoti attho.

549. “从十万劫以来”是指，我从十万劫前开始希求此位，我所希求的目标，已被我达成、证得、获得。我在律方面已达圆满，已至顶峰，此即其义。

550. Sakyānaṃ [Pg.325] sakyavaṃsarājūnaṃ nandijanano somanassakārako ahaṃ pure pubbe kappako āsiṃ ahosiṃ, taṃ jātiṃ taṃ kulaṃ taṃ yoniṃ vijahitvā visesena jahitvā chaḍḍetvā mahesino sammāsambuddhassa putto jāto sakyaputtoti saṅkhyaṃ gato sāsanadhāraṇatoti attho.

550. 我，曾为令释迦族、释迦王族欢喜愉悦者，往昔曾为理发师。在舍离、特别舍离、抛弃了那个出身、那个家族、那个根源之后，我成为大仙、正自觉者的儿子，得入“释迦子”之数，其义为：因护持教法故。

551. Tato paraṃ attano dāsakule nibbattanāpadānaṃ dassento ito dutiyake kappetiādimāha. Tattha ito bhaddakappato heṭṭhā dutiye kappe nāmena añjaso nāma khattiyo eko rājā anantatejo saṅkhyātikkantatejo amitayaso pamāṇātikkantaparivāro mahaddhano anekakoṭisatasahassadhanavā bhūmipālo pathavīpālako rakkhako ahosīti sambandho.

551. 此后，为说明自己投生于奴仆家的本生故事，他说了以“从此第二劫”等开头的偈颂。于此，“从此”是指从此贤劫（bhaddakappa）之前的第二劫。当时，有一位名叫安阇娑（Añjasa）的刹帝利国王，他威力无量、威德超胜，声誉无限、眷属无数，极其富裕，拥有亿万财富，是守护国土的君主。此为关联。

552. Tassa raññoti tassa tādisassa rājino putto ahaṃ candano nāma khattiyo khattiyakumāro ahosinti sambandho. So ahaṃ jātimadena ca yasamadena ca bhogamadena ca upatthaddho thambhito unnatoti attho.

552. “彼国王”者，谓：我是那位国王之子，名为旃檀（Candana）的刹帝利王子。此为关联。我因出身、名声与财富之慢而变得傲慢、顽固、高昂。此为义。

553. Nāgasatasahassānīti satasahassahatthino mātaṅgā mātaṅgakule jātā tidhā pabhinnā akkhikaṇṇakosasaṅkhātehi tīhi ṭhānehi pabhinnā madagaḷitā sabbālaṅkārabhūsitā sabbehi hatthālaṅkārehi alaṅkatā sadā sabbakālaṃ maṃ parivārentīti sambandho.

553. “十万龙象”者，谓：十万头大象，为生于摩登伽（mātaṅga）象种之巨象，从眼、耳、阴囊三处流出醉液而处于发情期，彼等遍身饰以庄严，佩戴种种象饰，恒常围绕于我。此为关联。

554. Sabalehi paretohanti tadā tasmiṃ kāle ahaṃ sabalehi attano senābalehi pareto parivārito uyyānaṃ gantukāmako icchanto sirikaṃ nāma nāgaṃ hatthiṃ āruyha abhiruhitvā nagarato nikkhaminti sambandho.

554. “我为军围绕”者，谓：尔时，我为自军所围绕，欲前往园林，遂骑乘名为尸利（Sirika）之象，从城中而出。此为关联。

555. Caraṇena ca sampannoti sīlasaṃvarādipannarasacaraṇadhammena samannāgato guttadvāro pihitacakkhādichadvāro susaṃvuto suṭṭhu rakkhitakāyacitto devalo nāma sambuddho paccekasambuddho, mama mayhaṃ purato sammukhe āgacchi pāpuṇīti attho.

555. “具足于行”者，谓：具足戒律防护等十五种行法，守护根门，关闭眼等六门，善于防护身心，一位名为提婆（Devala）的独觉佛（paccekasambuddha），来到我的面前。此为义。

556. Pesetvā [Pg.326] sirikaṃ nāganti taṃ āgataṃ paccekabuddhaṃ disvā ahaṃ sirikaṃ nāma nāgaṃ abhimukhaṃ pesetvā buddhaṃ āsādayiṃ ghaṭṭesiṃ padussesinti attho. Tato sañjātakopo soti tato tasmā mayā atīva pīḷetvā pesitattā so hatthināgo mayi sañjātakopo padaṃ attano pādaṃ nuddharate na uddharati, niccalova hotīti attho.

556. “驱策尸利象”者，谓：见到那位前来的独觉佛后，我驱使名为尸利（Sirika）之象迎面而去，冒犯、冲撞、伤害了佛陀。此为义。“彼遂生嗔”者，谓：其后，因被我过度逼迫驱使，那头大象对我生起嗔心，不再抬起它的脚，静止不动。此为义。

557. Nāgaṃ duṭṭhamanaṃ disvāti duṭṭhamanaṃ kuddhacittaṃ nādaṃ disvā ahaṃ buddhe paccekabuddhe kopaṃ akāsiṃ dosaṃ uppādesinti attho. Vihesayitvā sambuddhanti devalaṃ paccekasambuddhaṃ vihesayitvā viheṭhetvā ahaṃ uyyānaṃ agamāsinti sambandho.

557. “见到心怀恶意的大象后”是指：见到那心怀恶意、内心愤怒的大象后，我对那位佛陀，即独觉佛，生起了愤怒与瞋恨。这是其含义。“恼害了圆满觉者后”是指：在恼害、骚扰了那位独觉佛后，我前往了园林。这是其关联。

558. Sātaṃ tattha na vindāmīti tasmiṃ āsādane sātaṃ na vindāmi. Āsādananimittaṃ madhuraṃ sukhaṃ na labhāmīti attho. Siro pajjalito yathāti siro mama sīsaṃ pajjalito yathā pajjalamānaṃ viya hotīti attho. Pariḷāhena ḍayhāmīti paccekabuddhe kopassa katattā pacchānutāpapariḷāhena ḍayhāmi uṇhacitto homīti attho.

558. “在那里我得不到快乐”是指：在那冒犯中我得不到快乐，意思是因冒犯而得不到甜蜜的快乐。这是其含义。“我的头好像在燃烧”是指：我的头就像燃烧起来一样。这是其含义。“我被热恼烧灼”是指：因为对独觉佛发怒，后来被后悔的热恼烧灼，内心焦躁。这是其含义。

559. Sasāgarantāti teneva pāpakammabalena sasāgarantā sāgarapariyosānā sakalamahāpathavī me mayhaṃ ādittā viya jalitā viya hoti khāyatīti attho. Pitu santikupāgammāti evaṃ bhaye uppanne ahaṃ attano pitu rañño santikaṃ upāgamma upagantvā idaṃ vacanaṃ abraviṃ kathesinti attho.

559. “大海环绕的”是指：由于那恶业的力量，整个大地，直至大海边际，对我来说都像在燃烧、在炽热一般显现。这是其含义。“来到父亲身边后”是指：当这样的恐惧生起时，我来到我父亲国王的身边，来到后，我向他说了这些话。这是其含义。

560. Āsīvisaṃva kupitanti āsīvisaṃ sabbaṃ kupitaṃ kuddhaṃ iva jalamānaṃ aggikkhandhaṃ iva mattaṃ tidhā pabhinnaṃ dantiṃ dantavantaṃ kuñjaraṃ uttamaṃ hatthiṃ iva ca āgataṃ yaṃ paccekabuddhaṃ sayambhuṃ sayameva buddhabhūtaṃ ahaṃ āsādayiṃ ghaṭṭesinti sambandho.

560. “如愤怒的毒蛇一般”是指：我冒犯了那位独觉佛，他如同所有愤怒的毒蛇，如同燃烧的火蕴，如同已前来、正值发情而从三处流出体液的最上象王。他是无师自觉者(sayambhu)，是独自成佛者。这是其关联。

561. Āsādito mayā buddhoti so paccekabuddho mayā āsādito ghaṭṭito ghoro aññehi ghaṭṭetuṃ asakkuṇeyyattā ghoro, uggatapo pākaṭatapo jino pañca māre jitavā evaṃguṇasampanno [Pg.327] paccekabuddho mayā ghaṭṭitoti attho. Purā sabbe vinassāmāti tasmiṃ paccekabuddhe kataanādarena sabbe mayaṃ vinassāma vividhenākārena nassāma, bhasmā viya bhavāmāti attho. Khamāpessāma taṃ muninti taṃ paccekabuddhaṃ muniṃ yāva na vinassāma, tāva khamāpessāmāti sambandho.

561. “我冒犯了佛陀”是指：那位独觉佛被我冒犯、冲撞了。他威猛无比，因他人无法冒犯而显得可畏；他苦行卓著，功德昭彰，是战胜五魔的胜利者。具备如此功德的独觉佛竟然被我冒犯了。这是其含义。“在我们全都毁灭之前”是指：因为对那位独觉佛不敬，我们所有人都将毁灭，以各种方式消亡，变得如同灰烬。这是其含义。“我们应请求那位牟尼宽恕”是指：在我们还未毁灭之时，我们应请求那位独觉佛牟尼的宽恕。这是其关联。

562. No ce taṃ nijjhāpessāmāti attadantaṃ damitacittaṃ samāhitaṃ ekaggacittaṃ taṃ paccekabuddhaṃ no ce nijjhāpessāma khamāpessāma. Orena sattadivasā sattadivasato orabhāge sattadivase anatikkamitvā sampuṇṇaṃ raṭṭhaṃ me sabbaṃ vidhamissati vinassissati.

562. “若我等不能使彼谅解”者，谓：若我等不能使彼自我调伏、其心已调、已得等持、一心专注之独觉佛宽恕，则于七日之内，我之全国将彻底毁灭。

563. Sumekhalo kosiyo cāti ete sumekhalādayo cattāro rājāno isayo āsādayitvā ghaṭṭetvā anādaraṃ katvā saraṭṭhakā saha raṭṭhajanapadavāsīhi duggatā vināsaṃ gatāti attho.

563. “苏美迦罗与拘尸耶等”者，其义为：此苏美迦罗(Sumekhala)等四王，因冒犯、触恼、不敬诸仙人，故与其国及国土之民同遭不幸，走向毁灭。

564. Yadā kuppanti isayoti yadā yasmiṃ kāle saññatā kāyasaññamādīhi saññatā santā brahmacārino uttamacārino seṭṭhacārino isayo kuppanti domanassā bhavanti, tadā sasāgaraṃ sapabbataṃ sadevakaṃ lokaṃ vināsentīti sambandho.

564. “仙人忿怒时”者，谓：于任何时，彼等以身律仪等而自调御、寂静、行梵行、行最上行、行殊胜行之仙人忿怒，即心生忧恼时，则能毁灭此包含海洋、山脉与天神之世界。应作如是连结。

565. Tiyojanasahassamhīti tesaṃ isīnaṃ ānubhāvaṃ ñatvā te khamāpetuṃ accayaṃ aparādhaṃ desanatthāya pakāsanatthāya tiyojanasahassappamāṇe padese purise sannipātayinti sambandho. Sayambhuṃ upasaṅkaminti sayambhuṃ paccekabuddhaṃ upasaṅkamiṃ samīpaṃ agamāsinti attho.

565. “于三千由旬处”者，谓：了知彼诸仙人之威力后，为求其宽恕，为表白、公开己之过失与罪行，我于方圆三千由旬之地集结众人。“我走近自觉者”者，其义为：我走近自觉者(sayambhu)，即独觉佛，去到其跟前。

566. Allavatthāti mayā saddhiṃ rāsibhūtā sabbe janā allavatthā udakena tintavatthauttarāsaṅgā allasirā tintakesā pañjalīkatā muddhani kataañjalipuṭā buddhassa paccekamunino pāde pādasamīpe nipatitvā nipajjitvā idaṃ vacanamabravunti ‘‘khamassu tvaṃ, mahāvīrā’’tiādikaṃ vacanaṃ abravuṃ kathesunti attho.

566. “衣皆湿”者，其义为：与我一同聚集之众人，皆衣袍湿透，衣与上衣为水浸湿，头发湿润，合掌于顶，于佛陀、独觉牟尼(paccekamuni)之足边、足前伏身倒地，说此言语，即说“大雄，请您宽恕”等语。

567. Mahāvīra vīruttama bhante paccekabuddha, mayā tumhesu aññāṇena kataṃ aparādhaṃ khamassu tvaṃ vinodehi, mā manasi karohīti attho[Pg.328]. Jano janasamūho taṃ bhagavantaṃ abhi visesena yācati. Pariḷāhaṃ dosamohehi katacittadukkhapariḷāhaṃ amhākaṃ vinodehi tanuṃ karohi, no amhākaṃ raṭṭhaṃ sakalaraṭṭhajanapadavāsino mā vināsaya mā vināsehīti attho.

567. “大英雄、最上英雄、尊者独觉佛，我因无知而对您所犯之过，请您宽恕并消除，莫记于心。众人，即人群，特别向那位世尊祈求：‘请为我等消除由瞋与痴所造成的内心痛苦热恼，并减轻之；莫毁灭我等之国，莫毁灭我等全国之城乡居民。’”

568. Sadevamānusā sabbeti sabbe mānusā sadevā sadānavā pahārādādīhi asurehi saha sarakkhasā ayomayena kūṭena mahāmuggarena sadā sabbakālaṃ me siraṃ mayhaṃ matthakaṃ bhindeyyuṃ padāleyyuṃ.

568. “‘连同天人一切’——是说，愿所有的人，连同天神、陀那婆（dānava）、巴哈罗达（Pahārāda）等阿修罗，及罗刹，用铁锤与大槌，时时刻刻击碎、劈开我的头颅。

569. Tato paraṃ buddhānaṃ khamitabhāvañca kopābhāvañca pakāsento dake aggi na saṇṭhātītiādimāha. Tattha yathā udake aggi na saṇṭhāti na patiṭṭhāti, yathā bījaṃ sele silāmaye pabbate na viruhati, yathā agade osadhe kimi pāṇako na saṇṭhāti. Tathā kopo cittappakopo dummanatā buddhe paṭividdhasacce paccekabuddhe na jāyati na uppajjatīti attho.

569. 再者，为彰显诸佛的堪忍与无瞋之性，他说了“火在水中不存留”等譬喻。此中，如同火在水中无法存留、无法安住；如同种子在岩石遍布的山上无法生长；如同虫蚁无法在良药中存活。同样地，瞋怒、心的扰乱、不悦，在已彻见真理的独觉佛心中，不会生起，不会产生，此即其义。

570. Punapi buddhānaṃ ānubhāvaṃ pakāsento yathā ca bhūmītiādimāha. Tattha yathā ca bhūmi pathavī acalā niccalā, tathā buddho acaloti attho. Yathā sāgaro mahāsamuddo appameyyo pametuṃ pamāṇaṃ gahetuṃ asakkuṇeyyo, tathā buddho appameyyoti attho. Yathā ākāso aphuṭṭhākāso anantako pariyosānarahito, evaṃ tathā buddho akkhobhiyo khobhetuṃ āloḷetuṃ asakkuṇeyyoti attho.

570. 又为彰显诸佛之威神力，他说了“如大地”等。此中，“如大地”者，谓大地坚固不动，佛陀亦如是，不动摇。“如大海”者，谓大海深广，不可测量，佛陀亦如是，不可测量。“如虚空”者，谓虚空无边无际，无有穷尽。如是，佛陀亦不可动摇，无人能动摇或扰乱之。

571. Tato paraṃ paccekabuddhassa khamanavacanaṃ dassento sadā khantā mahāvīrātiādimāha. Tattha mahāvīrā uttamavīriyavantā buddhā tapassino pāpānaṃ tapanato ‘‘tapo’’ti laddhanāmena vīriyena samannāgatā khantā ca khantiyā ca sampannā khamitā ca paresaṃ aparādhaṃ khamitā sahitā sadā sabbakālaṃ bhavantīti sambandho. Khantānaṃ khamitānañcāti tesaṃ buddhānaṃ khantānaṃ khantiyā yuttānaṃ khamitānaṃ parāparādhakhamitānaṃ sahitānañca gamanaṃ chandādīhi agatigamanaṃ na vijjatīti attho.

571. 此后，为示独觉佛忍耐之语，说“常具忍耐大雄者”等偈。其中，大雄者(mahāvīrā)是具足最上精进的佛陀；苦行者(tapassino)是因能烧尽诸恶，而具足名为“苦行”(tapo)的精进；他们恒常(sadā)具足忍耐(khantā)、能容忍(khamitā)他人过错、能忍受(sahitā)，此为关联。对于那些具足忍耐、能容忍他人过错、能忍受的佛陀们，不存在因欲(chanda)等而趣向非道(agatigamana)之事，此为其义。

572. Iti [Pg.329] idaṃ vacanaṃ vatvā sambuddho paccekasambuddho pariḷāhaṃ sattānaṃ uppannadāhaṃ vinodayaṃ vinodayanto mahājanassa purato sannipatitassa sarājakassa mahato janakāyassa sammukhato tadā tasmiṃ kāle nabhaṃ ākāsaṃ abbhuggami uggañchīti attho.

572. 如是说此语已，正自觉者，即独觉佛，为除遣众生已生起的热恼(pariḷāha)与烧灼(dāha)，于尔时，在包括国王在内的、已集会之广大民众面前，升上虚空，此即上升之义。

573. Tena kammenahaṃ dhīrāti dhīra dhitisampanna ahaṃ tena kammena paccekabuddhe katena anādarakammena imasmiṃ pacchimattabhave hīnattaṃ lāmakabhāvaṃ rājūnaṃ kappakakammakaraṇajātiṃ ajjhupāgato sampattoti attho. Samatikkamma taṃ jātinti taṃ parāyattajātiṃ saṃ suṭṭhu atikkamma atikkamitvā. Pāvisiṃ abhayaṃ puranti bhayarahitaṃ nibbānapuraṃ nibbānamahānagaraṃ pāvisiṃ paviṭṭho āsinti attho.

573. “贤智者，我因彼业”者，其义为：贤智者(dhīra)、具足坚定者(dhitisampanna)！我因那对独觉佛所作的不敬之业，于此最后有(pacchimattabhava)中，获得了卑贱下劣的状态，生为国王的理发师(kappaka)。“超越彼生”者，谓善好地超越了那依附于他人的生处。“我已入无畏城”者，谓我已进入无畏之城，即涅槃大城。

574. Tadāpi maṃ mahāvīrāti vīruttama tadāpi tasmiṃ paccekabuddhassa āsādanasamaye api sayambhū paccekabuddho pariḷāhaṃ āsādanahetu uppannaṃ kāyacittadarathaṃ vinodesi dūrīakāsi. Ḍayhamānaṃ tato eva pacchānutāpena kukkuccena ḍayhamānaṃ santapantaṃ maṃ susaṇṭhitaṃ dosaṃ dosato dassane suṭṭhu saṇṭhitaṃ disvā khamāpayi taṃ aparādhaṃ adhivāsesīti sambandho.

574. “尔时大雄者亦对我”者，其义为：最上雄者(vīruttama)！于尔时，即冒犯独觉佛之时，自存者(sayambhū)独觉佛亦遣除、远离了因冒犯而生起的身心苦恼。他见到我因其后的追悔(pacchānutāpa)与懊恼(kukkucca)而燃烧、苦恼，且善住于视过为过，于是宽恕了我，容忍了彼过错，此为关联。

575. Ajjāpi maṃ mahāvīrāti vīruttama, ajjāpi tuyhaṃ samāgamakāle api, tihaggībhi rāgaggidosaggimohaggisaṅkhātehi vā nirayaggipetaggisaṃsāraggisaṅkhātehi vā tīhi aggīhi ḍayhamānaṃ dukkhamanubhavantaṃ maṃ bhagavā sītibhāvaṃ domanassavināsena santakāyacittasaṅkhātaṃ sītibhāvaṃ nibbānameva vā apāpayi sampāpesi. Tayo aggī vuttappakāre te tayo aggī nibbāpesi vūpasamesīti sambandho.

575. “今日，大勇者也对我”，是说：最胜的勇者，世尊，在今日与您相会之时，也对我这个正被三火——即所谓的贪火、瞋火、痴火，或所谓的地狱火、饿鬼火、轮回火——所燃烧、感受痛苦者，使我达到清凉境地，即通过灭除忧恼而被称为身心寂静的清凉境地，或说就是涅槃。“三种火”，是说您熄灭、平息了上述所说的那三种火。此为关联。

576. Evaṃ attano hīnāpadānaṃ bhagavato dassetvā idāni aññepi tassa savane niyojetvā ovadanto ‘‘yesaṃ sotāvadhānatthī’’tiādimāha. Tattha yesaṃ tumhākaṃ sotāvadhānaṃ sotassa avadhānaṃ ṭhapanaṃ atthi vijjati, te tumhe bhāsato sāsantassa mama vacanaṃ suṇātha manasi karotha. Atthaṃ tumhaṃ pavakkhāmīti yathā yena pakārena mama mayā diṭṭhaṃ padaṃ nibbānaṃ, tathā tena pakārena nibbānasaṅkhātaṃ paramatthaṃ tumhākaṃ pavakkhāmīti sambandho.

576. 如此向世尊开示了自己卑微的本生事迹后，现在为了让其他人也听闻而劝导他们，他说了“凡有心倾听者”等偈颂。其中，“凡有心倾听者”，是说：你们当中凡有心倾听，即专注其耳者，你们当听我所说、所教诫之言，并谨记于心。“我将为你们说其义”，是说：我将以我亲见涅槃境地的方式，为你们宣说那被称为涅槃的究竟义。此为关联。

577. Taṃ [Pg.330] dassento sayambhuṃ taṃ vimānetvātiādimāha. Tattha sayambhuṃ sayameva bhūtaṃ ariyāya jātiyā jātaṃ santacittaṃ samāhitaṃ paccekabuddhaṃ vimānetvā anādaraṃ katvā tena kammena katenākusalena ajja imasmiṃ vattamānakāle ahaṃ nīcayoniyaṃ parāyattajātiyaṃ kappakajātiyaṃ jāto nibbatto amhi bhavāmi.

577. 为了说明此理，他说了“我曾轻慢自成者”等偈颂。其中，“我曾轻慢自成者”，是说：我曾轻慢、不敬那自成者（sayambhu），即以圣种而生、内心寂静、得禅定的独觉者。由于那所作的不善业，今日于现在之时，我投生于低贱的根源、依附于他人的生处、理发师的生处。

578. Mā vo khaṇaṃ virādhethāti buddhuppādakkhaṇaṃ vo tumhe mā virādhetha gaḷitaṃ mā karotha, hi saccaṃ khaṇātītā buddhuppādakkhaṇaṃ atītā atikkantā sattā socare socanti, ‘‘mayaṃ alakkhikā dummedhā bhavāmā’’ti evaṃ socantīti attho. Sadatthe attano atthe vuḍḍhiyaṃ vāyameyyātha vīriyaṃ karotha. Vo tumhehi khaṇo buddhuppādakkhaṇo samayo paṭipādito nipphādito pattoti attho.

578. “你们莫错失良机”，是说：你们不要错失、不要放过佛陀出世的良机。确实，“错过良机者悲伤”，是说：错过了佛陀出世良机的人们会悲伤，他们如此悲伤：“我们真不幸，智慧迟钝！”此是其义。“当为己利而努力”，是说：你们当为自己的利益与增长而努力、精进。“良机已为你们得”，是说：佛陀出世的良机、时机已被你们获得、成就、达到了。此是其义。

579. Tato paraṃ saṃsāragatānaṃ ādīnavaṃ upamāupameyyavasena dassento ekaccānañca vamanantiādimāha. Ekaccānaṃ kesañci puggalānaṃ vamanaṃ uddhaṃ uggiraṇaṃ ekaccānaṃ virecanaṃ adhopaggharaṇaṃ eke ekaccānaṃ halāhalaṃ visaṃ mucchākaraṇavisaṃ, ekaccānaṃ puggalānaṃ osadhaṃ rakkhanupāyaṃ bhagavā evaṃ paṭipāṭiyā akkhāsīti sambandho.

579. 此后，为以譬喻及被譬喻者的方式开示轮回中众生的过患，（世尊）说了“于某些人是呕吐”等。于某些人，即对某些个人（puggala）而言，是呕吐，即向上吐出；于某些人，是泻药，即向下流出；于某些人，是哈拉哈拉毒（halāhalaṃ visaṃ），即令人昏迷的毒药；而于某些个人，世尊则开示了药，作为守护的方法。世尊如此依次宣说，其关联如是。

580. Vamanaṃ paṭipannānanti paṭipannānaṃ maggasamaṅgīnaṃ vamanaṃ saṃsārachaḍḍanaṃ saṃsāramocanaṃ bhagavā akkhāsīti sambandho. Phalaṭṭhānaṃ phale ṭhitānaṃ virecanaṃ saṃsārapaggharaṇaṃ akkhāsi. Phalalābhīnaṃ phalaṃ labhitvā ṭhitānaṃ nibbānaosadhaṃ akkhāsi. Gavesīnaṃ manussadevanibbānasampattiṃ gavesīnaṃ pariyesantānaṃ puññakhettabhūtaṃ saṅghaṃ akkhāsīti sambandho.

580. 对于行道者（paṭipannānaṃ），世尊开示了呕吐，即舍弃轮回、自轮回中解脱。对于安住于果位者，（世尊）开示了泻下，即轮回的流泻。对于已得果者，（世尊）开示了涅槃之药。对于寻求人、天及涅槃成就者，（世尊）开示了已成福田的僧团。其关联如是。

581. Sāsanena viruddhānanti sāsanassa paṭipakkhānaṃ halāhalaṃ kutūhalaṃ pāpaṃ akusalaṃ akkhāsīti sambandho. Yathā āsīvisoti assaddhānaṃ katapāpānaṃ puggalānaṃ saṃsāre dukkhāvahanato āsīvisasadisaṃ yathā āsīviso diṭṭhamattena bhasmakaraṇato diṭṭhaviso sappo attanā daṭṭhaṃ naraṃ jhāpeti ḍayhati dukkhāpeti. Taṃ naraṃ taṃ assaddhaṃ katapāpaṃ naraṃ halāhalavisaṃ evaṃ jhāpeti catūsu apāyesu ḍayhati sosesīti sambandho.

581. “对与教法相违者”，即对教法的敌对者，（世尊）宣说了致命的哈拉哈拉毒（halāhala）、骚动、恶与不善，其关联如是。“如同毒蛇”，是说对于无信、作恶之人（puggala），因其（恶业）在轮回中带来痛苦，故如毒蛇。犹如有一种能以视线化（敌）为灰的视毒蛇（diṭṭhavisa），它烧灼、折磨被它所咬的人，使其痛苦。那致命的毒物也如此，在四恶道中烧灼、折磨、烤干那个无信、作恶的人。其关联如是。

582. Sakiṃ [Pg.331] pītaṃ halāhalanti visaṃ halāhalaṃ pītaṃ sakiṃ ekavāraṃ jīvitaṃ uparundhati nāseti. Sāsanena sāsanamhi virajjhitvā aparādhaṃ katvā puggalo kappakoṭimhi koṭisaṅkhye kappepi ḍayhati nijjhāyatīti attho.

582. 一次饮下哈拉哈拉毒（halāhala），这毒物仅一次就能断送、毁坏生命。而在教法中，一个因背离而犯下过错的人（puggala），则在俱胝劫中，在数以俱胝计的劫中被燃烧、被烧尽，此即其义。

583. Evaṃ assaddhānaṃ puggalānaṃ phalavipākaṃ dassetvā idāni buddhānaṃ ānubhāvaṃ dassento khantiyātiādimāha. Tattha yo buddho vamanādīni akkhāsi, so buddho khantiyā khamanena ca avihiṃsāya sattānaṃ avihiṃsanena ca mettacittavatāya ca mettacittavantabhāvena ca sadevakaṃ saha devehi vattamānaṃ lokaṃ tāreti atikkamāpeti nibbāpeti, tasmā kāraṇā buddhā vo tumhehi avirādhiyā virujjhituṃ na sakkuṇeyyā, buddhasāsane paṭipajjeyyāthāti attho.

583. 如此为无信的众生(puggala)显示果报后，如今为显示诸佛的威力而说“以忍耐”等。于此，佛陀以忍耐、不伤害众生及具足慈心，能使包含天人的世间度脱、超越、达到寂灭。是故，诸佛非汝等所能敌对，（汝等）当修行佛陀的教法。此即其义。

584. Lābhe ca alābhe ca na sajjanti na bhajanti na lagganti. Sammānane ādarakaraṇe ca vimānane anādarakaraṇe ca acalā pathavīsadisā buddhā bhavanti, tasmā kāraṇā te buddhā tumhehi na virodhiyā na virodhetabbā virujjhituṃ asakkuṇeyyāti attho.

584. 于利得与非利得，（诸佛）不执著。于恭敬与轻慢，诸佛如大地般不动摇。是故，汝等不应与彼等诸佛为敌，（因）不能与之敌对。此即其义。

585. Buddhānaṃ majjhattataṃ dassento devadattetiādimāha. Tattha vadhakāvadhakesu sabbesu sattesu samako samamānaso muni buddhamunīti attho.

585. 为显示诸佛的中舍，而说“提婆达多”等。于此，是指对杀者与非杀者等一切众生，牟尼，即佛陀牟尼，心皆平等。此即其义。

586. Etesaṃ paṭigho natthīti etesaṃ buddhānaṃ paṭigho caṇḍikkaṃ dosacittataṃ natthi na saṃvijjati. Rāgomesaṃ na vijjatīti imesaṃ buddhānaṃ rāgopi rajjanaṃ allīyanaṃ na vijjati, na upalabbhati, tasmā kāraṇā, vadhakassa ca orasassa cāti sabbesaṃ samako samacitto buddho hotīti sambandho.

586. “于彼等无厌恶”者，谓此等诸佛无厌恶、粗暴、瞋恚之心，此不存在。“于彼等无贪”者，谓此等诸佛亦无贪，即染著、黏著，此不存在、不可得。是故，佛陀对杀者和亲子等一切众生，心皆平等。其关联如此。

587. Punapi buddhānaṃyeva ānubhāvaṃ dassento panthe disvāna kāsāvantiādimāha. Tattha mīḷhamakkhitaṃ gūthasammissaṃ kāsāvaṃ kasāvena rajitaṃ cīvaraṃ isiddhajaṃ ariyānaṃ dhajaṃ parikkhāraṃ, panthe magge chaḍḍitaṃ disvāna passitvā añjaliṃ katvā dasaṅgulisamodhānaṃ añjalipuṭaṃ sirasi katvā [Pg.332] sirasā sirena vanditabbaṃ isiddhajaṃ arahattaddhajaṃ buddhapaccekabuddhasāvakadīpakaṃ cīvaraṃ namassitabbaṃ mānetabbaṃ pūjetabbanti attho.

587. 再者，为显示诸佛之威力，而说“于路中见袈裟”等。于此，（袈裟是）指为粪便所涂、与粪便混合之袈裟，即以染色汁染成之衣袍，是圣者之旗、圣者之用具。于路途中见被弃置者，应合掌——即作十指合拢之掌——置于头顶，以头礼敬。此圣者之旗、阿罗汉之旗、作为佛陀、独觉佛与声闻标志的衣袍，应当被礼敬、尊重、供养，此即其义。

588. Abbhatītāti abhi atthaṅgatā nibbutā. Ye ca buddhā vattamānā idāni jātā ca ye buddhā anāgatā ajātā abhūtā anibbattā apātubhūtā ca ye buddhā. Dhajenānena sujjhantīti anena isiddhajena cīvarena ete buddhā sujjhanti visuddhā bhavanti sobhanti. Tasmā tena kāraṇena ete buddhā namassiyā namassitabbā vanditabbāti attho. ‘‘Etaṃ namassiya’’ntipi pāṭho, tassa etaṃ isiddhajaṃ namassitabbanti attho.

588. “过去者”(Abbhatītā)，是指已完全逝去、已入涅槃的诸佛。以及现在已生的诸佛，与未来未生、未有、未起、未出现的诸佛。“彼等因此旗而清净”(Dhajenānena sujjhanti)，是说此等佛陀因这圣者之旗，即此衣袍，而得清净、成为纯净、庄严。是故，此等佛陀应受礼敬、应受敬拜、应受礼拜，此即其义。亦有“当敬礼此”(Etaṃ namassiyaṃ)的异读，其义为：应当敬礼此圣者之旗。

589. Tato paraṃ attano guṇaṃ dassento satthukappantiādimāha. Tattha satthukappaṃ buddhasadisaṃ suvinayaṃ sundaravinayaṃ sundarākārena dvārattayadamanaṃ hadayena cittena ahaṃ dhāremi savanadhāraṇādinā paccavekkhāmīti attho. Vinayaṃ vinayapiṭakaṃ namassamāno vandamāno vinaye ādaraṃ kurumāno viharissāmi sabbadā sabbasmiṃ kāle vāsaṃ kappemīti attho.

589. 其后，为显示自身功德，（作者）说“如师一般”(satthukappaṃ)等。于此，“如师一般”，是指如佛陀一般；“善调伏”(suvinayaṃ)，即以善妙的方式调伏三门。“我用心忆持”，其义为：我通过听闻、受持等方式来省察。“我将礼敬律而住”，是指礼敬、顶礼律藏(Vinayapiṭaka)，对律藏心怀敬意而住；其义为：我愿于一切时中安住。

590. Vinayo āsayo mayhanti vinayapiṭakaṃ mayhaṃ okāsabhūtaṃ savanadhāraṇamanasikaraṇauggahaparipucchāpavattanavasena okāsabhūtaṃ gehabhūtanti attho. Vinayo ṭhānacaṅkamanti vinayo mayhaṃ savanādikiccakaraṇena ṭhitaṭṭhānañca caṅkamanaṭṭhānañca. Kappemi vinaye vāsanti vinayapiṭake vinayatantiyā savanadhāraṇapavattanavasena vāsaṃ sayanaṃ kappemi karomi. Vinayo mama gocaroti vinayapiṭakaṃ mayhaṃ gocaro āhāro bhojanaṃ niccaṃ dhāraṇamanasikaraṇavasenāti attho.

590. “律是我的依靠”，意思是：律藏通过听闻、受持、作意、学习、提问和开演，成为我的处所，如同我的家宅。“律是我的住处和经行处”，意思是：律通过听闻等事务的行持，成为我站立之处和经行之处。“我在律中安住”，意思是在律藏和律的传承中，通过听闻、受持和开演，我安顿自己的起卧。“律是我的行境”，意思是：律藏通过恒常的受持和作意，成为我的行境、食物与滋养。

591. Vinaye pāramippattoti sakale vinayapiṭake pāramiṃ pariyosānaṃ patto. Samathe cāpi kovidoti pārājikādisattāpattikkhandhānaṃ samathe vūpasame ca vuṭṭhāne ca kovido cheko, adhikaraṇasamathe vā –

591. “于律已达彼岸”，是说他在整个律藏中已到达圆满的终点。“于止息亦善巧”，是说他对波罗夷(pārājika)等七种罪聚的止息、平息与出罪皆善巧熟练，或于灭诤法(adhikaraṇasamathā)亦是如此。

‘‘Vivādaṃ anuvādañca, āpattādhikaraṇaṃ tathā;

Kiccādhikaraṇañceva, caturādhikaraṇā matā’’ti. –

“诤论与责难，以及犯戒事，所作事亦然，当知四诤事。”

Vuttādhikaraṇesu ca –

于所说的诤事中——

‘‘Sammukhā [Pg.333] sativinayo, amūḷhapaṭiññākaraṇaṃ;

Yebhuyya tassapāpiyya, tiṇavatthārako tathā’’ti. –

“面前与忆念毘尼，不痴与自承治；多数决与治恶性，以及草覆法。”

Evaṃ vuttesu ca sattasu adhikaraṇasamathesu atikovido chekoti attho. Upāli taṃ mahāvīrāti bhante mahāvīra, catūsu asaṅkhyeyyesu kappasatasahassesu sabbaññutaññāṇādhigamāya vīriyavanta satthuno devamanussānaṃ anusāsakassa taṃ tava pāde pādayuge upāli bhikkhu vandati paṇāmaṃ karotīti attho.

其义是于此等所说的七种灭诤法中，（他）是极为善巧、熟练的。“优波离(顶礼)您，大雄！”的意义是：“尊者，大雄(Mahāvīra)！您是天人导师，在四阿僧祇十万劫中为证得一切知智而精进，比丘优波离(Upāli)顶礼您的双足。”

592. So ahaṃ pabbajitvā sambuddhaṃ namassamāno paṇāmaṃ kurumāno dhammassa ca tena bhagavatā desitassa navalokuttaradhammassa sudhammataṃ sundaradhammabhāvaṃ jānitvā dhammañca namassamāno gāmato gāmaṃ purato punaṃ nagarato nagaraṃ vicarissāmīti sambandho.

592. 因此我出家后，礼敬正等觉者，向他顶礼，了知那世尊所宣说的九种出世间法的善妙法性，亦向法礼敬，我将从村到村、从城到城游行，这是（前后文的）关联。

593. Kilesā jhāpitā mayhanti mayā paṭividdhaarahattamaggañāṇena mayhaṃ cittasantānagatā sabbe diyaḍḍhasahassasaṅkhā kilesā jhāpitā sositā visositā viddhaṃsitā. Bhavā sabbe samūhatāti kāmabhavādayo sabbe nava bhavā mayā samūhatā saṃ suṭṭhu ūhatā khepitā viddhaṃsitā. Sabbāsavā parikkhīṇāti kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavoti sabbe cattāro āsavā parikkhīṇā parisamantato khayaṃ pāpitā. Idāni imasmiṃ arahattappattakāle punabbhavo punuppattisaṅkhāto bhavo bhavanaṃ jāti natthīti attho.

593. “诸烦恼已被我烧尽”，意即：我以所洞见的阿罗汉道智(arahattamaggañāṇa)，将我心相续中所有一千五百种烦恼皆已烧尽、枯竭、完全枯竭、摧毁。“诸有皆已根除”，意即：欲有(kāmabhava)等所有九有皆已被我根除、善拔除、灭尽、摧毁。“诸漏已尽”，意即：欲漏(kāmāsava)、有漏(bhavāsava)、见漏(diṭṭhāsava)、无明漏(avijjāsava)，所有此四漏皆已灭尽，被彻底摧毁。“如今再无后有”，意即：如今，于此证得阿罗汉果之时，不再有称为“后有”(punabbhava)的再生、生命或出生。

594. Uttari somanassavasena udānaṃ udānento svāgatantiādimāha. Tattha buddhaseṭṭhassa uttamabuddhassa santike samīpe ekanagare vā mama āgamanaṃ svāgataṃ suṭṭhu āgamanaṃ sundarāgamanaṃ vata ekantena āsi ahosīti sambandho. Tisso vijjāti pubbenivāsadibbacakkhuāsavakkhayavijjā anuppattā sampattā, paccakkhaṃ katāti attho. Kataṃ buddhassa sāsananti buddhena bhagavatā desitaṃ anusiṭṭhi sāsanaṃ kataṃ nipphāditaṃ vattapaṭipattiṃ pūretvā kammaṭṭhānaṃ manasi karitvā arahattamaggañāṇādhigamena sampāditanti attho.

594. （尊者）以更胜的喜悦之情发出自说语(udāna)，说了“善来”等。此中，“于最胜佛陀、至上佛陀跟前，或于一城中，我的到来真是善来(svāgata)，确实是美好的到来”，这是（前后文的）关联。“三明已证得”，意即：宿命明(pubbenivāsañāṇa)、天眼明(dibbacakkhuñāṇa)、漏尽明(āsavakkhayañāṇa)皆已获得、达到，也即是已亲证。“佛陀的教诫已完成”，意即：世尊所教导、训示的教诫，通过圆满行持(vattapaṭipatti)，用心于业处(kammaṭṭhāna)，以证得阿罗汉道智而完成。

595. Paṭisambhidā catassoti atthapaṭisambhidādayo catasso paññāyo sacchikatā paccakkhaṃ katā. Vimokkhāpi ca aṭṭhimeti cattāri [Pg.334] maggañāṇāni cattāri phalañāṇānīti ime aṭṭha vimokkhā saṃsārato muccanūpāyā sacchikatāti sambandho. Chaḷabhiññā sacchikatāti –

595. “四无碍解已证”，即义无碍解(atthapaṭisambhidā)等四种智慧皆已亲证、现前了知。“八解脱亦已证”，即四道智与四果智，此八解脱乃脱离轮回之法，皆已亲证，这是（前后文的）关联。“六神通已证”——

‘‘Iddhividhaṃ dibbasotaṃ, cetopariyañāṇakaṃ;

Pubbenivāsañāṇañca, dibbacakkhāsavakkhaya’’nti. –

“神变(iddhividha)、天耳(dibbasota)、他心智(cetopariyañāṇa)、宿住智(pubbenivāsañāṇa)、天眼(dibbacakkhu)及漏尽(āsavakkhaya)。”

Imā cha abhiññā sacchikatā paccakkhaṃ katā. Imesaṃ ñāṇānaṃ sacchikaraṇena buddhassa sāsanaṃ katanti attho.

此六神通(abhiññā)皆已亲证、现前作证。意即：通过亲证此等诸智，佛陀的教诫方得完成。

Itthanti iminā heṭṭhā vuttappakārena. Sudanti padapūraṇamatte nipāto. Āyasmā upāli theroti thirasīlādiguṇayutto sāvako imā pubbacaritāpadānadīpikā gāthāyo abhāsittha kathayitthāti attho.

“如是”(Itthaṃ)，即以上述方式。`Sudaṃ`一词仅为补足音节的虚词。具寿优波离长老，即具足坚固戒行等功德的声闻弟子，诵说了这些阐明过去行履与本行事迹的偈颂，亦即讲述了它们。

Upālittheraapadānavaṇṇanā samattā.

优波离长老本行事迹释义终。

3-7. Aññāsikoṇḍaññattheraapadānavaṇṇanā

3-7. 阿若㤭陈如长老本行事迹释义

Padumuttarasambuddhantiādikaṃ āyasmato aññāsikoṇḍaññattherassa apadānaṃ. Ayaṃ kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare gahapatimahāsālakule nibbattitvā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ attano sāsane paṭhamaṃ paṭividdhadhammarattaññūnaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Satthāpissa anantarāyataṃ disvā bhāviniṃ sampattiṃ byākāsi. So yāvajīvaṃ puññāni karonto satthari parinibbute cetiye patiṭṭhāpiyamāne antocetiye ratanagharaṃ kārāpesi, cetiyaṃ parivāretvā sahassaratanagghikāni ca kāresi.

以“莲花上佛(Padumuttara)正自觉者”等开头的偈颂，是具寿阿若㤭陈如长老的本行事迹。据说，此贤者曾在过去诸佛座下立下志愿，在生生世世中积累作为解脱之依止的福德，于莲花上佛世尊时代，投生于天鹅城(Haṃsavatī)的大富长者家。他长大成人后，一日在导师座前听法时，见到导师将一位在其教法中最早通达法义的比丘，置于长老中之上首，他自己也渴求那个地位。于是，他向有十万比丘为眷属的世尊作了为期七天的大布施，并立下誓愿。导师也见到他未来无有障碍，便为他的成就作了授记。他一生行善，导师般涅槃后，当人们建立舍利塔时，他在塔内建造了一座宝宅，并围绕舍利塔制作了价值千金的宝物。

So evaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto vipassissa bhagavato kāle mahākālo nāma kuṭumbiko hutvā aṭṭhakarīsamatte khette sāligabbhaṃ phāletvā gahitasālitaṇḍulehi asambhinnakhīrapāyāsaṃ sampādetvā tattha madhusappisakkarādayo pakkhipitvā buddhappamukhassa saṅghassa adāsi. Sāligabbhaṃ phāletvā gahitagahitaṭṭhānaṃ [Pg.335] puna pūrati. Puthukakāle puthukaggaṃ nāma adāsi. Lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādikaraṇe kalāpaggaṃ, khalaggaṃ, bhaṇḍaggaṃ, minaggaṃ koṭṭhagganti evaṃ ekasasse nava vāre aggadānaṃ adāsi, tampi sassaṃ atirekataraṃ sampannaṃ ahosi.

他如此造作福业，自彼处死后，于天人中轮回。在毗婆尸(Vipassī)世尊的时代，他成为一位名叫大迦罗(Mahākāla)的居士，在一块八迦利沙(karīsa)大的田里，剥开稻谷，用所取的米煮成不掺水的乳粥，在其中加入蜂蜜、酥油、糖等，供养以佛陀为首的僧伽。凡是剥开稻谷取米之处，皆会重新长满。在制作扁米时，他布施初熟的扁米；收割时，布施初割的稻谷；捆扎时，布施初扎的禾束；捆束时，布施初束的禾把；又布施禾场初收、谷堆初积、量器初量、谷仓初入之谷。就这样，他对同一季作物作了九次初穗布施，而那作物也变得格外丰饶。

Evaṃ yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā devesu ca manussesu ca saṃsaranto amhākaṃ bhagavato uppattito puretarameva kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule nibbatti. Tassa koṇḍaññoti gottato āgataṃ nāmaṃ ahosi. So vayappatto tayo vede uggahetvā lakkhaṇamantesu ca pāraṃ agamāsi. Tena samayena amhākaṃ bodhisatto tusitapurato cavitvā kapilavatthupure suddhodanamahārājassa gehe nibbatti. Tassa nāmaggahaṇadivase aṭṭhuttarasatesu brāhmaṇesu upanītesu ye aṭṭha brāhmaṇā lakkhaṇapariggahaṇatthaṃ mahātalaṃ upanītā. So tesu sabbanavako hutvā mahāpurisassa lakkhaṇanipphattiṃ disvā ‘‘ekaṃsena ayaṃ buddho bhavissatī’’ti niṭṭhaṃ gantvā mahāsattassa abhinikkhamanaṃ udikkhanto vicarati.

他如此一生造作福业，自彼处死后，投生于天界，复于天人中轮回。早在我们世尊诞生之前，他便已投生在迦毗罗卫(Kapilavatthu)城附近一个名叫多纳瓦土(Doṇavatthu)的婆罗门村，生于一个婆罗门大富长者之家。他的名字来自其氏族，称为㤭陈如(Koṇḍañña)。他成年后，学习了三吠陀，并精通相术。那时，我们的菩萨从兜率天(Tusitapura)辞世，诞生于迦毗罗卫城的净饭(Suddhodana)大王家中。在他命名之日，人们请来了一百零八位婆罗门，其中有八位被带到大殿占相。他是他们之中最年轻的，见到大士(Mahāpurisa)的相好圆满，便断定：“此人必定成佛。”于是他期盼着大菩萨(Mahāsatta)出家，并四处游方。

Bodhisattopi kho mahatā parivārena vaḍḍhamāno anukkamena vuddhippatto ñāṇaparipākaṃ gantvā ekūnatiṃsatime vasse mahābhinikkhamanaṃ nikkhamanto anomānadītīre pabbajitvā anukkamena uruvelaṃ gantvā padhānaṃ padahi. Tadā koṇḍañño māṇavo mahāsattassa pabbajitabhāvaṃ sutvā lakkhaṇapariggāhakabrāhmaṇānaṃ puttehi vappamāṇavādīhi saddhiṃ attapañcamo pabbajitvā anukkamena bodhisattassa santikaṃ upasaṅkamitvā chabbassāni taṃ upaṭṭhahanto tassa oḷārikāhāraparibhogena nibbinno apakkamitvā isipatanaṃ agamāsi. Atha kho bodhisatto oḷārikāhāraparibhogena laddhakāyabalo vesākhapuṇṇamāyaṃ bodhirukkhamūle aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā abhisambuddho hutvā sattasattāhaṃ bodhimaṇḍeyeva vītināmetvā pañcavaggiyānaṃ ñāṇaparipākaṃ ñatvā āsāḷhīpuṇṇamāyaṃ isipatanaṃ gantvā tesaṃ dhammacakkapavattanasuttantaṃ (mahāva. 13 ādayo; saṃ. ni. 5.1081) kathesi. Desanāpariyosāne koṇḍaññatthero [Pg.336] aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Atha pañcamiyaṃ pakkhassa anattalakkhaṇasuttantadesanāya (mahāva. 20 ādayo; saṃ. ni. 3.59) arahattaṃ sacchākāsi.

菩萨亦在众多随从的簇拥下成长，次第长大，智慧成熟后，于二十九岁时行大出离，在阿诺玛河(Anomā)畔出家，然后次第到达优楼频螺(Uruvelā)，在那里精勤修行。当时，青年婆罗门憍陈如(Koṇḍañña)听闻大士出家，便与相师婆罗门之子跋波(Vappa)等人一起，自己作为第五人也一同出家。他们次第来到菩萨身边，侍奉了六年。后因菩萨食用粗食而心生厌离，他们便离开，去了仙人堕处(Isipatana)。其后，菩萨因食用粗食而恢复体力，在卫塞月(Vesākha)圆之日，坐于菩提树下的不败座上，降伏三魔之首，成就正自觉。他在菩提道场度过了七个七天，了知五比丘的智慧已经成熟，便在阿沙荼月(Āsāḷhī)圆之日，前往仙人堕处，为他们宣说了《转法轮经》。说法结束时，憍陈如长老与十八俱胝的梵天一同安住于预流果。之后，于该半月第五日，通过《无我相经》的开示，他们皆证得阿罗汉果。

596. Evaṃ so arahattaṃ patvā ‘‘kiṃ kammaṃ katvā ahaṃ lokuttarasukhaṃ adhigatomhī’’ti upadhārento attano pubbakammaṃ paccakkhato ñatvā somanassavasena pubbacaritāpadānaṃ udānavasena dassento padumuttarasambuddhantiādimāha. Tassattho heṭṭhā vuttoyeva. Lokajeṭṭhaṃ vināyakanti sakalassa sattalokassa jeṭṭhaṃ padhānanti attho. Visesena veneyyasatte saṃsārasāgarassa paratīraṃ amatamahānibbānaṃ neti sampāpetīti vināyako, taṃ vināyakaṃ. Buddhabhūmimanuppattanti buddhassa bhūmi patiṭṭhānaṭṭhānanti buddhabhūmi, sabbaññutaññāṇaṃ, taṃ anuppatto paṭividdhoti buddhabhūmimanuppatto, taṃ buddhabhūmimanuppattaṃ, sabbaññutappattaṃ buddhabhūtanti attho. Paṭhamaṃ addasaṃ ahanti paṭhamaṃ vesākhapuṇṇamiyā rattiyā paccūsasamaye buddhabhūtaṃ padumuttarasambuddhaṃ ahaṃ addakkhinti attho.

596. 如此，他证得阿罗汉果后，思惟：“我造了什么业而证得此出世间乐？”他亲见自己过去所造之业，心生喜悦，以自说偈的方式开示其过去所行之事，说了以‘莲花上佛(Padumuttara Sambuddha)’等开头的偈颂。其义已在下方说明。‘世间最胜的引导者(Lokajeṭṭhaṃ vināyakaṃ)’意即，一切有情世界中的最胜者、最主要者。‘引导者(vināyako)’是因其特别地引导、带领可调伏的有情到达轮回之海的彼岸——不死大涅槃。‘已证得佛地(Buddhabhūmimanuppattaṃ)’意即，佛的境地、立足处即是佛地，也就是一切知智；已达到、已彻证它，即是‘已证得佛地’，意即已达到一切知智、已成佛。‘我初次见到(Paṭhamaṃ addasaṃ ahaṃ)’意即，我在卫塞月圆之夜的黎明时分，初次见到已成佛的莲花上佛。

597. Yāvatā bodhiyā mūleti yattakā bodhirukkhasamīpe yakkhā samāgatā rāsibhūtā sambuddhaṃ buddhabhūtaṃ taṃ buddhaṃ pañjalīkatā dasaṅgulisamodhānaṃ añjalipuṭaṃ sirasi ṭhapetvā vandanti namassantīti sambandho.

597. “所有在菩提树根处(Yāvatā bodhiyā mūle)”一句，其关联如下：所有聚集在菩提树附近的夜叉，他们聚集成群，对那位已成正自觉者、已成佛的佛陀，合掌于顶，致敬、礼拜。

598. Sabbe devā tuṭṭhamanāti buddhabhūtaṭṭhānaṃ āgatā te sabbe devā tuṭṭhacittā ākāse sañcarantīti sambandho. Andhakāratamonudoti ativiya andhakāraṃ mohaṃ nudo khepano ayaṃ buddho anuppattoti attho.

598. “所有天神心欢喜(Sabbe devā tuṭṭhamanā)”一句，其关联如下：所有来到佛陀成道之处的天神，都心怀喜悦地在空中行进。“黑暗愚痴的驱除者(Andhakāratamonudo)”意即，这位佛陀已经出现，是能驱除、断除极度黑暗之愚痴者。

599. Tesaṃ hāsaparetānanti hāsehi pītisomanassehi samannāgatānaṃ tesaṃ devānaṃ mahānādo mahāghoso avattatha pavattati, sammāsambuddhasāsane kilese saṃkilese dhamme jhāpayissāmāti sambandho.

599. “于彼等喜悦者(Tesaṃ hāsaparetānaṃ)”一句，其关联如下：那些具足欢笑、喜悦、愉悦的天神们发出巨大的吼声、巨大的声响，并且这声音持续着，（他们想：）‘我们将在正自觉者的教法中烧尽诸烦恼与杂染法’。

600. Devānaṃ giramaññāyāti vācāya thutivacanena saha udīritaṃ devānaṃ saddaṃ jānitvā haṭṭho haṭṭhena cittena somanassasahagatena cittena ādibhikkhaṃ paṭhamaṃ āhāraṃ buddhabhūtassa ahaṃ adāsinti sambandho.

600. “了知天神之言”(Devānaṃ giramaññāya)一句，其关联如下：了知天神们伴随着言语和赞叹之词所发出的声音后，我心生欢喜，以喜悦、愉悦俱行之心，将第一份、最初的食物供养给了已成佛者。

602. Sattāhaṃ [Pg.337] abhinikkhammāti mahābhinikkhamanaṃ nikkhamitvā sattāhaṃ padhānaṃ katvā sabbaññutaññāṇapadaṭṭhānaṃ arahattamaggañāṇasaṅkhātaṃ bodhiṃ ajjhagamaṃ adhigañchiṃ ahanti attho. Idaṃ me paṭhamaṃ bhattanti idaṃ bhattaṃ sarīrayāpanaṃ brahmacārissa uttamacārissa me mayhaṃ iminā devaputtena paṭhamaṃ dinnaṃ ahosīti attho.

602. “出离七日”(Sattāhaṃ abhinikkhamma)意即：我行大出离后，精勤七日，证得了被称为阿罗汉道智、一切知智之立足处的菩提。“这是我的第一份食物”(Idaṃ me paṭhamaṃ bhattaṃ)意即：这份足以维持身体的食物，是这位天子(devaputta)初次供养给我这位至上梵行者的。

603. Tusitā hi idhāgantvāti tusitabhavanato idha manussaloke āgantvā yo devaputto me mama bhikkhaṃ upānayi adāsi, taṃ devaputtaṃ kittayissāmi kathessāmi pākaṭaṃ karissāmi. Bhāsato bhāsantassa mama vacanaṃ suṇāthāti sambandho. Ito paraṃ anuttānapadameva vaṇṇayissāma.

603. “从兜率天来此者”(Tusitā hi idhāgantvā)是指从兜率天(Tusita)来到此人间，那位曾为我送来饮食的天子，我要称扬、讲述、彰显那位天子。“当我说法时，你们当听我的话”(Bhāsato mama vacanaṃ suṇātha)，此为关联。此后，我将只解释那些含义不甚明显的词语。

607. Tidasāti tāvatiṃsabhavanā. Agārāti attano uppannabrāhmaṇagehato nikkhamitvā pabbajitvā cha saṃvaccharāni dukkarakārikaṃ karontena bodhisattena saha vasissatīti sambandho.

607. “提达萨”(Tidasā)指忉利天(Tāvatiṃsa)。“离家”(Agārā)一句，其关联为：他将从自己出生的婆罗门家出家，与行六年苦行的菩萨共住。

608. Tato sattamake vasseti tato pabbajitakālato paṭṭhāya sattame saṃvacchare. Buddho saccaṃ kathessatīti chabbassāni dukkarakārikaṃ katvā sattamasaṃvacchare buddho hutvā bārāṇasiyaṃ isipatane migadāye dhammacakkapavattanasuttantadesanāya dukkhasamudayanirodhamaggasaccasaṅkhātaṃ catusaccaṃ kathessatīti attho. Koṇḍañño nāma nāmenāti nāmena gottanāmavasena koṇḍañño nāma. Paṭhamaṃ sacchikāhitīti pañcavaggiyānamantare paṭhamaṃ ādito eva sotāpattimaggañāṇaṃ sacchikāhiti paccakkhaṃ karissatīti attho.

608. “此后第七年”(Tato sattamake vasse)是指从出家之时算起的第七年。“佛陀将宣说真谛”(Buddho saccaṃ kathessati)意指：苦行六年，于第七年成佛后，将在波罗奈(Bārāṇasī)的仙人堕处鹿野苑(Migadāya)，通过宣说《转法轮经》，来开示被称为苦、集、灭、道的四圣谛。“名为憍陈如”(Koṇḍañño nāma nāmena)是指以其名与姓而被称为憍陈如(Koṇḍañña)。“最初将亲证”(Paṭhamaṃ sacchikāhiti)意指：在五比丘中，他将最先、从一开始就亲身证得须陀洹道智。

609. Nikkhantenānupabbajinti nikkhantena bodhisattena saha nikkhamitvā anupabbajinti attho. Tathā anupabbajitvā mayā padhānaṃ vīriyaṃ sukataṃ suṭṭhu kataṃ daḷhaṃ katvā katanti attho. Kilese jhāpanatthāyāti kilese sosanatthāya viddhaṃsanatthāya anagāriyaṃ agārassa ahitaṃ kasivaṇijjādikammavirahitaṃ sāsanaṃ pabbajiṃ paṭipajjinti attho.

609. “随其出家”是说：随同出家的菩萨一起出家。如是随其出家后，我善作精进，做得极好，做得坚固。“为烧尽诸烦恼”是说：为了使烦恼干枯、摧毁，我于远离农耕、贸易等事的教法中出家，进入无家生活。

610. Abhigantvāna [Pg.338] sabbaññūti sabbaṃ atītānāgatapaccuppannaṃ vā saṅkhāravikāralakkhaṇanibbānapaññattisaṅkhātaṃ ñeyyaṃ vā jānanto devehi saha vattamāne satta loke buddho migāraññaṃ migadāya vihāraṃ abhigantvā upasaṅkamitvā me mayā sacchikatena iminā sotāpattimaggañāṇena amatabheriṃ amatamahānibbānabheriṃ ahari pahari dassesīti attho.

610. “一切知者已来至”是说：佛陀了知过去、未来、现在的一切，或了知被称为行、变、相、涅槃、概念等一切所知法，他与诸天共在于众生世间。他去到鹿野苑(Migadāya)的精舍后，以我所亲证的此须陀洹道智，敲响了不死之鼓，即敲响并开示了不死大涅槃之鼓。

611. So dānīti so ahaṃ paṭhamaṃ sotāpanno idāni arahattamaggañāṇena amataṃ santaṃ vūpasantasabhāvaṃ padaṃ pajjitabbaṃ pāpuṇitabbaṃ, anuttaraṃ uttaravirahitaṃ nibbānaṃ patto adhigatoti attho. Sabbāsave pariññāyāti kāmāsavādayo sabbe āsave pariññāya pahānapariññāya pajahitvā anāsavo nikkileso viharāmi iriyāpathavihārena vāsaṃ kappemi. Paṭisambhidā catassotyādayo gāthāyo vuttatthāyeva.

611. “而今”是说：我，最初为入流者，如今以阿罗汉道智证得不死、寂静、已止息的境地，达到无上、更无其上的涅槃。“已遍知一切漏”是说：以舍断遍知舍弃了欲漏等一切漏后，我作为无漏者、无烦恼者，以四威仪安住。至于“四无碍解”等偈颂，其义已如前说。

Atha naṃ satthā aparabhāge jetavanamahāvihāre bhikkhusaṅghamajjhe paññattavarabuddhāsane nisinno paṭhamaṃ paṭividdhadhammabhāvaṃ dīpento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño’’ti (a. ni. 1.188) etadagge ṭhapesi. So dvīhi aggasāvakehi attani kariyamānaṃ paramanipaccakāraṃ, gāmantasenāsane ākiṇṇavihārañca pariharitukāmo, vivekābhiratiyā viharitukāmo ca attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ paṭisanthārakaraṇampi papañcaṃ maññamāno satthāraṃ āpucchitvā himavantaṃ pavisitvā chaddantehi nāgehi upaṭṭhiyamāno chaddantadahatīre dvādasa vassāni vasi. Evaṃ tattha vasantaṃ theraṃ ekadivasaṃ sakko devarājā upasaṅkamitvā vanditvā ṭhito evamāha ‘‘sādhu me, bhante, ayyo dhammaṃ desetū’’ti. Thero tassa catusaccagabbhaṃ tilakkhaṇāhataṃ suññatāpaṭisaṃyuttaṃ nānānayavicittaṃ amatogadhaṃ buddhalīlāya dhammaṃ desesi. Taṃ sutvā sakko attano pasādaṃ pavedento –

那时，导师后来在祇陀林大精舍的比丘僧团中，坐于所设之殊胜佛座上，为彰显其最初证法，而将他置于第一位，说：“诸比丘，在我声闻比丘中，若论长老第一者，即是阿若憍陈如（Aññāsikoṇḍañña）。”他想避开两位上首弟子对他的至极恭敬，以及乡村住所的喧嚣，且乐于独居，又认为接待前来亲近的在家众和出家众亦是戏论，便向导师告辞，进入雪山（Himavanta），由六牙象（chaddanta nāga）侍候，在六牙湖（Chaddantadaha）边住了十二年。尊者这样住在那儿时，有一天，天帝释（Sakko devarājā）前来，礼拜后立于一旁说：“尊者，请为我说法，善哉！”尊者便为他开示了蕴含四圣谛、为三相所印、与空性相应、以多种方法巧妙阐述、深入不死的法要，尽显佛陀风范。天帝释听后，表达自己的净信说——

‘‘Esa bhiyyo pasīdāmi, sutvā dhammaṃ mahārasaṃ;

Virāgo desito dhammo, anupādāya sabbaso’’ti. (theragā. 673) –

“我闻胜妙法，心中更净信；所说离欲法，一切无执取。”

Thutiṃ [Pg.339] akāsi. Thero chaddantadahatīre dvādasa vassāni vasitvā upakaṭṭhe parinibbāne satthāraṃ upasaṅkamitvā parinibbānaṃ anujānāpetvā tattheva gantvā parinibbāyīti.

他作了赞颂。长老在六牙湖边住了十二年，临近般涅槃时，前往导师处请求允许般涅槃，之后返回彼处般涅槃了。

Aññāsikoṇḍaññattheraapadānavaṇṇanā samattā.

阿若憍陈如长老传释义终。

3-8. Piṇḍolabhāradvājattheraapadānavaṇṇanā

3-8. 宾头卢颇罗堕长老传释义

Padumuttaro nāma jinotiādikaṃ āyasmato piṇḍolabhāradvājassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle sīhayoniyaṃ nibbattitvā pabbatapāde guhāyaṃ vihāsi. Bhagavā tassa anuggahaṃ kātuṃ gocarāya pakkantakāle tassa sayanaguhaṃ pavisitvā nirodhaṃ samāpajjitvā nisīdi. Sīho gocaraṃ gahetvā nivatto guhadvāre ṭhatvā bhagavantaṃ disvā haṭṭhatuṭṭho jalajathalajapupphehi pūjaṃ katvā cittaṃ pasādento bhagavato ārakkhaṇatthāya aññe vāḷamige apanetuṃ tīsu velāsu sīhanādaṃ nadanto buddhagatāya satiyā aṭṭhāsi. Yathā paṭhamadivase, evaṃ sattāhaṃ pūjesi. Bhagavā ‘‘sattāhaccayena nirodhā vuṭṭhahitvā vaṭṭissati imassa ettako upanissayo’’ti tassa passantasseva ākāsaṃ pakkhanditvā vihārameva gato.

以“莲花上佛(Padumuttara)……”等偈颂开头的是具寿宾头卢颇罗堕(Piṇḍolabhāradvāja)的本行。这位具寿在过去诸佛时已立善愿，在各生中积累了能导向解脱的善业。在莲花上佛世尊的时代，他投生为狮子，住在山脚下的洞穴里。世尊为了慈愍他，趁其外出觅食时，进入它的卧穴，入灭尽定而坐。狮子觅食回来，站在洞口看见世尊，非常高兴，用各种水生和陆生的花作供养，令心澄净，为了保护世尊，驱离其他猛兽，一日三次发出狮子吼，安住于佛随念中。如第一日，他这样供养了七天。世尊心想：“七日后我将从灭尽定出定返回，此（狮子）有如此的近因缘。”于是在它注视下跃入空中，回到了精舍。

Sīho buddhaviyogadukkhaṃ adhivāsetuṃ asakkonto kālaṃ katvā haṃsavatīnagare mahābhogakule nibbattitvā vayappatto nagaravāsīhi saddhiṃ vihāraṃ gantvā satthu dhammadesanaṃ sutvā pasanno sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattetvā yāvajīvaṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto amhākaṃ bhagavato kāle kosambiyaṃ rañño udenassa purohitassa putto hutvā nibbatti. Bhāradvājotissa nāmaṃ ahosi. So vayappato tayo vede uggahetvā pañca māṇavakasatāni mante vācento mahagghasabhāvena ananurūpācārattā [Pg.340] tehi pariccatto rājagahaṃ gantvā bhagavato bhikkhusaṅghassa ca lābhasakkāraṃ disvā sāsane pabbajitvā bhojane amattaññū hutvā viharati. Satthārā upāyena mattaññutāya patiṭṭhāpento vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Chaḷabhiñño pana hutvā bhagavato sammukhā ‘‘yaṃ sāvakehi pattabbaṃ, taṃ mayā anuppatta’’nti, bhikkhusaṅghe ca ‘‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’’ti sīhanādaṃ nadi. Tena taṃ bhagavā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sīhanādikānaṃ yadidaṃ piṇḍolabhāradvājo’’ti (a. ni. 1.188, 195) etadagge ṭhapesi.

狮子无法忍受与佛陀分离的痛苦，死后投生到天鹅城（Haṃsavatī）一个大财富之家。长大后，他与城中居民一同前往精舍，听闻导师的法教后心生净信，连续七天对以佛陀为首的比丘僧团作大布施，终生行善。之后，在天界与人间不断轮回。到了我们世尊的时代，他投生在憍赏弥（Kosambī）优填王（Udena）的国师家中，名为巴罗多迦（Bhāradvāja）。他长大后，学了三部吠陀，教导五百名婆罗门青年学习圣典。因其生活豪奢、行为不端，被学徒们舍弃。他于是前往王舍城（Rājagaha），见到世尊和比丘僧团所得的利养与恭敬，便在教法中出家，但在饮食上不知节制。导师以方便法使他安住于知量，为他建立了观（vipassanā），不久他就成了六通者。成为六通者后，他在世尊面前作狮子吼：“凡弟子所应证得者，我皆已证得！”又在比丘僧团中说：“谁对道或果有疑惑，可以来问我！”因此，世尊将他置于第一位，说：“诸比丘，在我的声闻弟子中，作狮子吼者，此即宾头卢颇罗堕第一。”

613. Evaṃ etadaggaṃ ṭhānaṃ patvā pubbe katapuññasambhāraṃ saritvā somanassavasena attano puññakammāpadānaṃ vibhāvento padumuttarotiādimāha. Tassattho heṭṭhā vuttova. Purato himavantassāti himālayapabbatato pubbadisābhāgeti attho. Cittakūṭe vasī tadāti yadā ahaṃ sīho migarājā hutvā himavantapabbatasamīpe vasāmi, tadā padumuttaro nāma satthā anekehi ca osadhehi, anekehi ca ratanehi cittavicittatāya cittakūṭe cittapabbatasikhare vasīti sambandho.

613. 如此证得此第一地位后，忆念过去所积累的福德资粮，以喜悦之心，为阐明自己的善业本行，说了“莲花上佛……”等偈颂。其义已如前述。“雪山(Himavanta)前”，意为喜马拉雅山的东部。“彼时住于丽峰(Cittakūṭa)”的关联是：当我身为兽王狮子，住在雪山附近时，名为莲花上佛的导师，住在于丽峰的山顶，此山因众多药草和宝石而绚丽多彩。

614. Abhītarūpo tatthāsinti abhītasabhāvo nibbhayasabhāvo migarājā tattha āsiṃ ahosinti attho. Catukkamoti catūhi disāhi kamo gantuṃ samattho. Yassa saddaṃ suṇitvānāti yassa migarañño sīhanādaṃ sutvā bahujjanā bahusattā vikkhambhanti visesena khambhanti bhāyanti.

614. “我曾是彼处无畏者”(Abhītarūpo tatthāsiṃ)，意为：我曾是那里的兽王，具有无畏、无惧的本性。“四方行”(Catukkamo)，意为：能向四方行走。“闻其声”(Yassa saddaṃ suṇitvāna)，意为：听闻那兽王狮子的吼声，众多的人与有情都特别地惊骇、恐惧。

615. Suphullaṃ padumaṃ gayhāti bhagavati pasādena supupphitapadumapupphaṃ ḍaṃsitvā. Narāsabhaṃ narānaṃ āsabhaṃ uttamaṃ seṭṭhaṃ sambuddhaṃ upagacchiṃ, samīpaṃ agaminti attho. Vuṭṭhitassa samādhimhāti nirodhasamāpattito vuṭṭhitassa buddhassa taṃ pupphaṃ abhiropayiṃ pūjesinti attho.

615. “采撷盛开莲花”(Suphullaṃ padumaṃ gayha)，是说以对世尊的净信，衔着一朵盛开的莲花。“我走近人中之雄”(Narāsabhaṃ...upagacchiṃ)，意为走近人中最上、最胜的正自觉者。“从定而出者”(Vuṭṭhitassa samādhimhā)，意为我将那朵花供养给从灭尽定(nirodhasamāpatti)中出定的佛陀。

616. Catuddisaṃ namassitvāti catūsu disāsu namassitvā sakaṃ cittaṃ attano cittaṃ pasādetvā ādarena patiṭṭhapetvā sīhanādaṃ abhītanādaṃ anadiṃ ghosesinti attho.

616. “顶礼四方”(Catuddisaṃ namassitvā)，是说向四方礼拜，使自己的心清净，以虔诚心安立后，发出无畏的狮子吼，此为其义。

617. Tato [Pg.341] buddhena dinnabyākaraṇaṃ pakāsento padumuttarotiādimāha. Taṃ uttānatthameva.

617. 此后，为彰显佛陀所作的授记，他说了“莲花上佛(Padumuttara)”等偈颂。其义自明。

618. Vadataṃ seṭṭhoti ‘‘mayaṃ buddhā, mayaṃ buddhā’’ti vadantānaṃ aññatitthiyānaṃ seṭṭho uttamo buddho āgatoti sambandho. Tassa āgatassa bhagavato taṃ dhammaṃ sossāma suṇissāmāti attho.

618. “言说者中最胜者”(Vadataṃ seṭṭho)，其关联是：在那些说“我们是佛，我们是佛”的其他外道中，最上、最胜的佛陀已经到来。其义为：我们将听闻那位到来的世尊之法。

619. Tesaṃ hāsaparetānanti hāsehi somanassehi paretānaṃ abhibhūtānaṃ samannāgatānaṃ tesaṃ devamanussānaṃ. Lokanāyakoti lokassa nāyako saggamokkhasampāpako mama saddaṃ mayhaṃ sīhanādaṃ pakittesi pakāsesi kathesi, dīghadassī anāgatakāladassī mahāmuni munīnamantare mahanto muni. Sesagāthā suviññeyyameva.

619. “那些充满欢笑喜悦的人”，是指被欢笑和喜悦所征服、所充满的天人。“世间导师”，是引导世人到达天界和解脱的引导者，他称颂、宣说、讲述了我的声音，即我的狮子吼。“长远见者”(dīghadassī)，是能预见未来者。“大牟尼”(mahāmuni)，是牟尼中之伟大者。其余偈颂义理甚明。

622. Nāmena padumo nāma cakkavattī hutvā catusaṭṭhiyā jātiyā issariyaṃ issarabhāvaṃ rajjaṃ kārayissatīti attho.

622. 其义为：他将以莲花(Paduma)为名，成为转轮王，在六十四生中行使统治权与主权。

623. Kappasatasahassamhīti sāmyatthe bhummavacanaṃ, kappasatasahassānaṃ pariyosāneti attho.

623. “于十万劫”，此处的处格是用于属格之义，其义为“在十万劫的终结时”。

624. Pakāsite pāvacaneti tena gotamena bhagavatā piṭakattaye pakāsite desiteti attho. Brahmabandhu bhavissatīti tadā gotamassa bhagavato kāle ayaṃ sīho migarājā brāhmaṇakule nibbattissatīti attho. Brahmaññā abhinikkhammāti brāhmaṇakulato nikkhamitvā tassa bhagavato sāsane pabbajissatīti sambandho.

624. “当圣言被开显时”，是指当那位乔达摩世尊在三藏中开显教法时。“将成婆罗门裔”，是指当时在乔达摩世尊的时代，这只狮子兽王将投生于婆罗门家族。“从婆罗门而出离”，其关联是从婆罗门家族出离后，他将在那位世尊的教法中出家。

625. Padhānapahitattoti vīriyakaraṇatthaṃ pesitacitto. Upadhisaṅkhātānaṃ kilesānaṃ abhāvena nirupadhi. Kilesadarathānaṃ abhāvena upasanto. Sabbāsave sakalāsave pariññāya pahāya anāsavo nikkileso nibbāyissati khandhaparinibbānena nibbuto bhavissatīti attho.

625. “勤策己心者”(Padhānapahitatto)，是说为了精进而策励自心。因被称为“取”的诸烦恼已不存在，故为“无取”(nirupadhi)。因诸烦恼的热恼已不存在，故为“寂静”(upasanto)。因遍知并舍断所有一切的漏，成为无漏者、无烦恼者，“他将般涅槃”(nibbāyissati)，其义为：他将以蕴的般涅槃而寂灭。

626. Vijane pantaseyyamhīti janasambādharahite dūrāraññasenāsaneti attho. Vāḷamigasamākuleti kāḷasīhādīhi caṇḍamigasaṅgehi ākule saṃkiṇṇeti attho. Sesaṃ vuttatthamevāti.

626. “独居幽僻处”，是指远离人群、没有人群嘈杂的偏远森林住所。“猛兽群居处”，是指黑狮等凶猛野兽混杂聚集，令人不安的场所。其余含义如前所述。

Piṇḍolabhāradvājattheraapadānavaṇṇanā samattā.

宾头卢颇罗堕长老传释义终。

3-9. Khadiravaniyattheraapadānavaṇṇanā

3-9. 佉提罗婆尼耶长老传释义

Gaṅgā [Pg.342] bhāgīrathī nāmātiādikaṃ āyasmato khadiravaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare titthanāvikakule nibbattitvā mahāgaṅgāya payāgatitthe titthanāvāya kammaṃ karonto ekadivasaṃ sasāvakasaṅghaṃ bhagavantaṃ gaṅgātīraṃ upagataṃ disvā pasannamānaso nāvāsaṅghāṭaṃ yojetvā mahantena pūjāsakkārena paratīraṃ pāpetvā aññataraṃ bhikkhuṃ satthārā āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā taṃ ṭhānantaraṃ patthetvā bhagavato bhikkhusaṅghassa ca mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Bhagavā tassa patthanāya avañjhabhāvaṃ byākāsi.

所谓“恒河名跋吉罗替”等，是具寿佉提罗婆尼耶(Khadiravaniya)长老传。这位具寿也曾在过去的诸佛时代种下善根，在各处轮回中积累着能带来解脱的功德，于莲花上佛(Padumuttara)世尊时代，在天鹅城(Haṃsavatī)的一个摆渡者家族中出生，在大恒河的帕亚咖(Payāga)渡口做摆渡的工作。有一天，他看见世尊率领着弟子僧团来到恒河岸边，内心生起净信，就把船筏连接起来，以盛大的供养和敬意送他们到对岸。他看见一位比丘被世尊安置于林居比丘中的第一位，就渴望得到那个地位，于是为世尊和比丘僧团广行大布施，并且发愿。世尊为他的愿望授记，说其必将实现。

So tato paṭṭhāya puññāni upacinanto devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde magadharaṭṭhe nālakagāme rūpasāriyā nāma brāhmaṇiyā kucchimhi nibbatti. Taṃ vayappattaṃ mātāpitaro gharabandhanena bandhitukāmā hutvā tassa ārocesuṃ. So sāriputtattherassa pabbajitabhāvaṃ sutvā ‘‘mayhaṃ jeṭṭhabhātā ayyo upatisso imaṃ vibhavaṃ chaḍḍetvā pabbajito, tena vantaṃ kheḷapiṇḍaṃ kathāhaṃ anubhavissāmī’’ti jātasaṃvego pāsaṃ anupagacchamānamigo viya ñātake vañcetvā hetusampattiyā codiyamāno bhikkhūnaṃ santikaṃ gantvā dhammasenāpatino kaniṭṭhabhāvaṃ nivedetvā attano pabbajjāya chandaṃ ārocesi. Bhikkhū taṃ pabbājetvā paripuṇṇavīsativassaṃ upasampādetvā kammaṭṭhāne niyojesuṃ. So kammaṭṭhānaṃ gahetvā khadiravanaṃ pavisitvā vissamanto ghaṭento vāyamanto ñāṇassa paripākaṃ gatattā nacirasseva chaḷabhiñño arahā ahosi. So arahā hutvā satthāraṃ dhammasenāpatiñca vandituṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya nikkhamitvā anupubbena sāvatthiṃ patvā jetavanaṃ pavisitvā satthāraṃ dhammasenāpatiñca vanditvā katipāhaṃ jetavane vihāsi. Atha naṃ satthā ariyagaṇamajjhe nisinno āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ āraññakānaṃ yadidaṃ revato’’ti (a. ni. 1.198, 203).

他从此开始积累福德，在天界与人间轮回流转，享受两种福报后，在此佛陀出世时，生于摩揭陀国(Magadha)纳拉咖村(Nālaka)，一位名叫鲁帕舍利（Rūpasārī）的婆罗门女的腹中。当他长大成人时，父母想用家庭生活束缚他，便将此事告知于他。他听闻舍利弗长老出家的事迹后，心生悚惧：“我的长兄伍巴谛萨尊者舍弃了这等财富而出家，我怎能去享用他所吐出的唾沫团呢？”他如同避开罗网的鹿一般，巧妙地避开亲属，在因缘成熟的催促下，来到比丘们跟前，告知他们自己是法将的弟弟，并表明了想要出家的意愿。比丘们为他剃度，在他年满二十岁时为他授具足戒，然后指导他业处。他领受业处后，进入佉提罗林(Khadiravana)，安住、精进、勤奋，由于智慧成熟，不久就证得六神通，成为阿罗汉。成为阿罗汉后，为了礼拜世尊与法将，他整理好坐卧具，取了衣钵出发，次第抵达舍卫城(Sāvatthī)，进入祇陀林，顶礼世尊与法将后，在祇陀林住了数日。其后，世尊坐在圣众当中，将他立为林居比丘中的第一位：“诸比丘，于我声闻比丘中，林居者，此即瑞瓦达(Revata)第一。”

628. Evaṃ [Pg.343] etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā pītisomanassavasena pubbacaritāpadānaṃ pakāsento gaṅgā bhāgīrathītiādimāha. Tattha gaṅgāti gāyamānā ghosaṃ kurumānā gacchatīti gaṅgā. Atha vā go vuccati pathavī, tasmiṃ gatā pavattāti gaṅgā. Anotattadahaṃ tikkhattuṃ padakkhiṇaṃ katvā gataṭṭhāne āvaṭṭagaṅgāti ca pabbatamatthakena gataṭṭhāne bahalagaṅgāti ca tiracchānapabbataṃ vijjhitvā gataṭṭhāne umaṅgagaṅgāti ca tato bahalapabbataṃ paharitvā pañcayojanaṃ ākāsena gataṭṭhāne ākāsagaṅgāti ca tassā patitaṭṭhānaṃ bhinditvā jātaṃ pañca yojanaṃ pokkharaṇīkūlaṃ bhinditvā tattha pana pañcaṅguli viya pañca dhārā hutvā gaṅgā yamunā sarabhū mahī aciravatīti pañca nāmā hutvā jambudīpaṃ pañca bhāgaṃ pañca koṭṭhāsaṃ katvā pañca bhāge pañca koṭṭhāse itā gatā pavattāti bhāgīrathī. Gaṅgā ca sā bhāgīrathī ceti gaṅgābhāgīrathī. ‘‘Bhāgīrathī gaṅgā’’ti vattabbe gāthābandhasukhatthaṃ pubbacariyavasena vuttanti daṭṭhabbaṃ. Himavantā pabhāvitāti satte hiṃsati sītena hanati matheti āloḷetīti himo, himo assa atthīti himavā, tato himavantato paṭṭhāya pabhāvitā pavattā sandamānāti himavantapabhāvitā. Kutitthe nāviko āsinti tassā gaṅgāya caṇḍasotasamāpanne visamatitthe kevaṭṭakule uppanno nāviko āsiṃ ahosinti attho. Orime ca tariṃ ahanti sampattasampattamanusse pārimā tīrā orimaṃ tīraṃ ahaṃ tariṃ tāresinti attho.

628. 如此到达此最上之位后，忆念自己过去之业，以喜悦和欣喜宣说自己的往昔本行，说出“恒河、跋吉罗替”等偈。其中，“恒河”（Gaṅgā）是因其流动时发出吟唱般的声音而得名。又，“go”意为地，因其于地而行，故名“Gaṅgā”。它三次右绕阿耨达池（Anotatta）后流过之处，称为“旋流恒河”；流经山顶之处，称为“洪流恒河”；穿透横山之处，称为“隧道恒河”；之后冲击大山，在空中流淌五由旬之处，称为“虚空恒河”；其落下之处冲破地面，形成五由旬的莲池，再冲破池岸，于彼处如五指般分成五条水流，名为恒河、亚穆纳（Yamunā）、萨拉布（Sarabhū）、摩醯（Mahī）、阿致罗筏底（Aciravatī），将瞻部洲（Jambudīpa）分为五个部分、五个区域，流经此五部分、五区域，故名“跋吉罗替”（Bhāgīrathī）。既是恒河，又是跋吉罗替，故为“恒河跋吉罗替”。当知，本应说“跋吉罗替恒河”，为使偈颂音律顺畅，乃依古师之说而作此言。“从雪山（Himavantā）流出”者，谓：以寒冷伤害、杀害、折磨、搅扰众生，故为“himo”（寒）；有此“himo”，故为“himavā”（有寒者），从此雪山开始流出、流动、奔涌，故为“从雪山流出”。“于恶渡口为船夫”者，义谓：在那恒河湍急的危险渡口，我生于船夫（kevaṭṭa）家，曾是一名船夫（nāviko）。“我亦渡此岸”者，义谓：我将已抵达的众人从彼岸渡至此岸。

629. Padumuttaro nāyakoti dvipadānaṃ uttamo satte nibbānaṃ nāyako pāpanako padumuttarabuddho mama puññasampattiṃ nipphādento. Vasīsatasahassehi khīṇāsavasatasahassehi gaṅgāsotaṃ tarituṃ titthaṃ pattoti sambandho.

629. “莲花上佛(Padumuttara)为导师”，即两足中尊，引导有情至涅槃，为圆满我福德资粮的莲花上佛，与十万得自在的漏尽者为渡恒河之流而抵达渡口，此为关联。

630. Bahū nāvā samānetvāti sampattaṃ taṃ sammāsambuddhaṃ disvā vaḍḍhakīhi suṭṭhu saṅkhataṃ kataṃ nipphāditaṃ bahū nāvāyo samānetvā dve dve nāvāyo ekato katvā tassā nāvāya upari maṇḍapachadanaṃ katvā narāsabhaṃ padumuttarasambuddhaṃ paṭimāniṃ pūjesinti attho.

630. “聚集众多船只”：见到那位已抵达的正自觉者后，（我）召集了许多由工匠精心整治、制作、完成的船，将船两两并合，在船上建造亭阁华盖，以恭敬心供养人中之雄(narāsabha)、莲花上(Padumuttara)正自觉者，此为其义。

631. Āgantvāna [Pg.344] ca sambuddhoti evaṃ saṅghaṭitāya nāvāya tattha āgantvāna tañca nāvakaṃ nāvamuttamaṃ āruhīti sambandho. Vārimajjhe ṭhito satthāti nāvamārūḷho satthā gaṅgājalamajjhe ṭhito samāno imā somanassapaṭisaṃyuttagāthā abhāsatha kathesīti sambandho.

631. “正自觉者前来后”：正自觉者前来，登上了那艘如此连接而成的最胜之船，此为关联。“导师立于水中央”：意思是，已登上船的导师，立于恒河水中央时，说了这些与喜悦相应的偈颂，此为关联。

632. Yo so tāresi sambuddhanti yo so nāviko gaṅgāsotāya sambuddhaṃ atāresi. Saṅghañcāpi anāsavanti na kevalameva sambuddhaṃ tāresi, anāsavaṃ nikkilesaṃ saṅghañcāpi tāresīti attho. Tena cittapasādenāti tena nāvāpājanakāle uppannena somanassasahagatacittapasādena devaloke chasu kāmasaggesu ramissati dibbasampattiṃ anubhavissatīti attho.

632. “是彼渡了正自觉者”：即那位船夫使正自觉者渡过了恒河之流。“以及无漏之僧团”：意为不仅渡了正自觉者，也渡了无漏、无烦恼的僧团。“以彼净信心”：意为以其驾船时生起的、与喜悦相应的净信心，他将在天界、六欲天中欢娱，享受天界福报，此为其义。

633. Nibbattissati te byamhanti devaloke uppannassa te tuyhaṃ byamhaṃ vimānaṃ sukataṃ suṭṭhu nibbattaṃ nāvasaṇṭhitaṃ nāvāsaṇṭhānaṃ nibbattissati pātubhavissatīti attho. Ākāse pupphachadananti nāvāya uparimaṇḍapakatakammassa nissandena sabbadā gatagataṭṭhāne ākāse pupphachadanaṃ dhārayissatīti sambandho.

633. “你的天宫将生起”：意为生于天界的你，将会出现一座善造、庄严、船形的天宫，此为其义。“空中花盖”：由于在船上建造亭阁之业的果报，无论去往何处，空中都将恒持花盖，此为关联。

634. Aṭṭhapaññāsakappamhīti ito puññakaraṇakālato paṭṭhāya aṭṭhapaṇṇāsakappaṃ atikkamitvā nāmena tārako nāma cakkavattī khattiyo cāturanto catūsu dīpesu issaro vijitāvī jitavanto bhavissatīti sambandho. Sesagāthā uttānatthāva.

634. “于五十八劫时”者：从行此福业之时算起，经过五十八劫，他将成为一位名为塔拉卡（Tāraka）的刹帝利转轮王，为四洲之主、胜利的征服者，此为关联。其余偈颂意义显明。

637. Revato nāma nāmenāti revatīnakkhattena jātattā ‘‘revato’’ti laddhanāmo brahmabandhu brāhmaṇaputtabhūto bhavissati brāhmaṇakule uppajjissatīti attho.

637. “名为瑞瓦达”者：因于瑞瓦蒂（Revatī）星宿下出生，故得名“瑞瓦达”。他将为梵天之裔，即婆罗门之子，此即意谓他将出生于婆罗门家族。

639. Nibbāyissatināsavoti nikkileso khandhaparinibbānena nibbāyissati.

639. “无漏者将寂灭”者，即断尽烦恼，以五蕴般涅槃而寂灭。

640. Vīriyaṃ me dhuradhorayhanti evaṃ padumuttarena bhagavatā byākato ahaṃ kamena pāramitākoṭiṃ patvā me mayhaṃ vīriyaṃ asithilavīriyaṃ dhuradhorayhaṃ dhuravāhaṃ dhurādhāraṃ yogehi khemassa nibbhayassa nibbānassa adhivāhanaṃ [Pg.345] āvahanaṃ ahosīti attho. Dhāremi antimaṃ dehanti idānāhaṃ sammāsambuddhasāsane pariyosānasarīraṃ dhāremīti sambandho.

640. “我之精进荷负重担”者：我乃蒙莲花上佛(Padumuttara)世尊如是授记者，次第抵达波罗蜜之顶点。我之精进，为不松懈之精进，能荷负、能引拉、能支撑重担，已成达于离轭、安稳、无畏之涅槃的运载工具，此即其义。“我持最后身”者，意即我现在于正等觉教法中，持此最终之身，此为关联。

So aparabhāge attano jātagāmaṃ gantvā ‘‘cālā, upacālā, sīsūpacālā’’ti tissannaṃ bhaginīnaṃ putte ‘‘cālā, upacālā, sīsūpacālā’’ti tayo bhāgineyye ānetvā pabbājetvā kammaṭṭhāne niyojesi. Te kammaṭṭhānaṃ anuyuttā vihariṃsu.

后来，他回到自己的出生村，将其三位姐妹之子，即名为遮罗(Cālā)、邬巴嘉娜(Upacālā)、尸须邬巴嘉娜(Sīsūpacālā)的三位外甥带来，让他们出家，并指导他们业处。他们便安住于业处，精勤修习。

Tasmiñca samaye therassa kocideva ābādho uppanno, taṃ sutvā sāriputtatthero – ‘‘revatassa gilānapucchanaṃ adhigamapucchanañca karissāmī’’ti upagañchi. Revatatthero dhammasenāpatiṃ dūratova āgacchantaṃ disvā tesaṃ sāmaṇerānaṃ satuppādavasena ovadiyamāno cāletigāthaṃ abhāsittha. Tattha cāle upacāle sīsūpacāleti tesaṃ ālapanaṃ. Cālā, upacālā, sīsūpacālāti hi itthiliṅgavasena laddhanāmā tayo dārakā pabbajitāpi tathā vohariyyanti. ‘‘Cālī, upacālī, sīsūpacālīti tesaṃ nāmānī’’ti ca vadanti. Yadatthaṃ ‘‘cāle’’tiādinā āmantanaṃ kataṃ, taṃ dassento ‘‘patissatā nu kho viharathā’’ti vatvā tattha kāraṇaṃ āha – ‘‘āgato vo vālaṃ viya vedhī’’ti. Patissatāti patissatikā. Khoti avadhāraṇe. Āgatoti āgañchi. Voti tumhākaṃ. Vālaṃ viya vedhīti vālavedhi viya. Ayañhettha saṅkhepattho – tikkhajavananibbedhikapaññatāya vālavedhirūpo satthukappo tumhākaṃ mātulatthero āgato, tasmā samaṇasaññaṃ upaṭṭhapetvā satisampajaññayuttā eva hutvā viharatha, yathādhigate vihāre appamattā bhavathāti.

那时，长老生了某种病。舍利弗(Sāriputta)长老听闻后，心想：“我要去探望瑞瓦达(Revata)，并询问他的证悟。”于是便前去。瑞瓦达长老远远看见法将前来，为了让那些沙弥生起正念而教诫他们，便诵出以‘查勒’为首的偈颂。其中‘查勒(Cāle)、邬巴嘉娜(Upacāle)、悉苏巴查勒(Sīsūpacāle)’是（对沙弥）的称呼。原来，查拉(Cālā)、邬巴嘉娜(Upacālā)、悉苏巴查拉(Sīsūpacālā)这三个童子，是以女性化的名字命名的，即使出家后也仍然这样称呼。也有人说他们的名字是‘查莉(Cālī)、邬巴嘉莉(Upacālī)、悉苏巴查莉(Sīsūpacālī)’。为了说明为何以‘查勒’等称呼他们，长老说道：‘你们要保持正念而住啊！’并说明理由：‘你们那如射毛者一般的人来了！’（此中）‘具念者(patissatā)’即是‘具足正念者(patissatikā)’。‘kho’是决断词。‘已来(āgato)’即是‘已到(āgañchi)’。‘你们的(vo)’即是‘你们的(tumhākaṃ)’。‘如射毛者(vālaṃ viya vedhī)’即是‘如同射毛者(vālavedhi viya)’。此处的简要义理是：你们的舅父长老，因其智慧锐利、迅疾、具穿透力，而如射毛者一般，又堪比导师，他已经来了。因此，你们要建立起沙门之想，具足念与正知而住，对自己所证得的境界，当不放逸。

Taṃ sutvā te sāmaṇerā dhammasenāpatissa paccuggamanādivattaṃ katvā ubhinnaṃ mātulattherānaṃ paṭisanthāravelāyaṃ nātidūre samādhiṃ samāpajjitvā nisīdiṃsu. Dhammasenāpati revatattherena saddhiṃ paṭisanthāraṃ katvā uṭṭhāyāsanā te sāmaṇere upasaṅkami. Te tathā kālaparicchedassa katattā there upasaṅkamante uṭṭhahitvā vanditvā aṭṭhaṃsu. Thero – ‘‘katarakataravihārena viharathā’’ti pucchitvā tehi ‘‘imāya imāyā’’ti vutte dārakepi evaṃ vinento – ‘‘mayhaṃ bhātiko saccavādī vata [Pg.346] dhammassa anudhammacāri’’nti theraṃ pasaṃsanto pakkāmi. Sesamettha uttānatthamevāti.

沙弥们听后，为法将行迎接等义务，在两位舅父长老寒暄之际，于不远处入定而坐。法将与瑞瓦达长老寒暄后，从座位起身走向那些沙弥。因已设定好时间，故当长老走近时，沙弥们便起身敬礼而立。长老问道：“你们以何等安住而住？”当他们回答“以此等安住”时，长老便如教导孩童般，赞叹瑞瓦达长老道：“我的兄弟真是说谛语者，是随法行者啊！”然后便离开了。其余部分意义显明。

Khadiravaniyattheraapadānavaṇṇanā samattā.

金合欢林瑞瓦达长老传释义终。

3-10. Ānandattheraapadānavaṇṇanā

3-10. 阿难长老传释义

Ārāmadvārā nikkhammātiādikaṃ āyasmato ānandattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare satthu vemātikabhātā hutvā nibbatti. Sumanotissa nāmaṃ ahosi. Pitā panassa nandarājā nāma. So attano puttassa sumanakumārassa vayappattassa haṃsavatīnagarato vīsayojanasate ṭhāne bhoganagaraṃ adāsi. So kadāci kadāci āgantvā satthārañca pitarañca passati. Tadā rājā satthārañca satasahassaparimāṇaṃ bhikkhusaṅghañca sayameva sakkaccaṃ upaṭṭhahi, aññesaṃ upaṭṭhātuṃ na deti.

“从园林门出”等颂为具寿阿难长老的本生事迹。他亦曾在过去诸佛座下已积功德，于一一世中，积累能导向解脱的福德。在莲花上佛(Padumuttara)住世时，他生于天鹅城(Haṃsavatī)，为世尊的异母兄弟，名为须摩那(Sumana)。其父名为难陀王(Nandarājā)。当须摩那王子成年时，国王从天鹅城外一百由旬处，赐予他一座富城。他时常回来拜见导师与父王。当时，国王亲自恭敬地承事导师及十万比丘僧团，不让其他人有机会承事。

Tena samayena paccanto kupito ahosi. Kumāro tassa kupitabhāvaṃ rañño anārocetvā sayameva taṃ vūpasamesi. Taṃ sutvā rājā tuṭṭhamānaso ‘‘varaṃ te tāva dammi, gaṇhāhī’’ti āha. Kumāro ‘‘satthāraṃ bhikkhusaṅghañca temāsaṃ upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ icchāmī’’ti āha. ‘‘Etaṃ na sakkā, aññaṃ vadehī’’ti. ‘‘Deva, khattiyānaṃ dve kathā nāma natthi, etaṃ me dehi, na mayhaṃ aññenattho, sace satthā anujānāti, dinnamevā’’ti. So ‘‘satthu cittaṃ jānissāmī’’ti vihāraṃ gato. Tena ca samayena bhagavā gandhakuṭiṃ paviṭṭho hoti. So bhikkhū upasaṅkamitvā ‘‘ahaṃ, bhante, bhagavantaṃ dassanāya āgato, dassetha ma’’nti. Bhikkhū ‘‘sumano nāma thero satthu upaṭṭhāko, tassa santikaṃ gacchāhī’’ti āhaṃsu. So therassa santikaṃ gantvā ‘‘satthāraṃ, bhante, dassethā’’ti āha. Atha thero tassa passantasseva pathaviyaṃ nimujjitvā bhagavantaṃ upasaṅkamitvā ‘‘rājaputto, bhante, tumhākaṃ dassanāya āgato’’ti āha. ‘‘Tena hi bhikkhu bahi āsanaṃ [Pg.347] paññapehī’’ti. Thero punapi buddhāsanaṃ gahetvā antogandhakuṭiyaṃ nimujjitvā tassa passantassa bahipariveṇe pātubhavitvā gandhakuṭipariveṇe āsanaṃ paññāpesi. Kumāro taṃ disvā ‘‘mahanto vatāyaṃ bhikkhū’’ti cittaṃ uppādesi.

当时，边境发生动乱。王子未将动乱之事告知国王，便亲自将其平息。国王听闻此事，心生欢喜，说道：“我给你一个赏赐，你收下吧。”王子说：“我希望能供养导师与比丘僧伽三个月，令此生不虚度。”国王说：“这不行，换一个吧。”王子说：“陛下，刹帝利无二言，请将此赏赐给我，我别无所求。倘若导师允许，便等同赐予了。”于是王子心想：“我当了知导师的心意”，便前往寺院。当时，世尊已进入香孤邸(gandhakuṭi)。王子走近众比丘说：“尊者们，我为拜见世尊而来，请让我见他。”众比丘说：“有位名叫须摩那(Sumana)的长老是导师的侍者，你到他那里去吧。”他便去到长老那里说：“尊者，请让我拜见导师。”于是，长老就在王子眼前遁入地中，来到世尊面前说：“世尊，王子为拜见您而来。”世尊说：“比丘，在外面准备一个座位吧。”长老又拿起佛陀的座位，在香孤邸内遁入，于王子眼前出现在外面的庭院中，在香孤邸庭院铺设了座位。王子见到此景，心想：“这位比丘真是伟大啊！”

Bhagavāpi gandhakuṭito nikkhamitvā paññattāsane nisīdi. Rājaputto satthāraṃ vanditvā paṭisanthāraṃ katvā ‘‘ayaṃ, bhante, thero tumhākaṃ sāsane vallabho maññe’’ti? ‘‘Āma, kumāra, vallabho’’ti. ‘‘Kiṃ katvā, bhante, esa vallabho’’ti? ‘‘Dānādīni puññāni katvā’’ti. ‘‘Bhagavā, ahampi ayaṃ thero viya anāgate buddhasāsane vallabho hotukāmo’’ti so buddhappamukhassa saṅghassa sattāhaṃ khandhāvāre bhattaṃ datvā sattame divase, ‘‘bhante, mayā pitu santikā tumhākaṃ temāsaṃ paṭijagganavaro laddho, temāsaṃ me vassāvāsaṃ adhivāsethā’’ti vatvā satthu adhivāsanaṃ viditvā saparivāraṃ bhagavantaṃ gahetvā yojane yojane satthu bhikkhusaṅghassa ca vasanānucchavike vihāre kāretvā tattha tattha vasāpento attano vasanaṭṭhānasamīpe satasahassena kīte sobhananāmake uyyāne satasahassena kāritaṃ vihāraṃ pavesāpetvā –

世尊亦从香孤邸出来，坐于备妥之座。王子礼敬导师，问候后说：“尊者，我以为这位长老在您的教法中是亲近者吧？”“是的，王子，是亲近者。”“尊者，他作了什么而成为亲近者？”“作了布施等福德。”“世尊，我也愿如这位长老一般，在未来佛陀的教法中成为亲近者。”于是他为以佛陀为首的僧团，在驻营处供养了七天的饮食。第七天时，他说：“尊者，我已从父亲处，求得在三个月内供养您的许可，请您接受我三个月的雨安居。”得知导师应允后，他便迎请世尊及其眷属，每隔一由旬，便为导师和比丘僧团建造适于居住的精舍，让他们在各处安住。又在自己住所附近，以十万（金钱）购得名为妙好（Sobhana）的园林，再以十万（金钱）建造精舍，迎请世尊入住——

‘‘Satasahassena me kītaṃ, satasahassena kāritaṃ;

Sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī’’ti. –

“我以十万（金钱）购此园，复以十万建精舍；此名妙好之园林，大牟尼，请您纳受！”

Udakaṃ pātesi. So vassūpanāyikadivase satthu mahādānaṃ pavattetvā ‘‘iminā nīhārena dānaṃ dadeyyāthā’’ti puttadāre amacce ca dāne kiccakaraṇe ca niyojetvā sayaṃ sumanattherassa vasanaṭṭhānasamīpeyeva vasanto evaṃ attano vasanaṭṭhāne satthāraṃ temāsaṃ upaṭṭhahi. Upakaṭṭhāya pana pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ pavattetvā sattame divase satthu bhikkhusaṅghassa ca pādamūle ticīvare ṭhapetvā vanditvā ‘‘bhante, yadetaṃ mayā khandhāvārato paṭṭhāya puññaṃ kataṃ, na taṃ sakkasampattiādīnaṃ atthāya kataṃ, atha kho ahampi sumanatthero viya anāgate ekassa buddhassa upaṭṭhāko vallabho bhaveyya’’nti patthanaṃ akāsi. Satthā tassa anantarāyataṃ disvā byākaritvā pakkāmi.

他倾注了功德水。于雨安居开始之日，他向导师行大布施，并嘱咐妻儿及大臣们：“你们当以此法行布施。”他自己则住在须摩那长老(Sumanatthera)的住所附近，于自己的住处侍奉导师三个月。待自恣日临近，他进入村庄，举行了为期七日的大布施。第七日，他将三衣置于导师与比丘僧团足前，顶礼后发愿道：“尊者，我自营地以来所作的此福德，非为获得帝释之成就等，而是愿我将来亦能如须摩那长老一般，成为某位佛陀的亲近侍者。”导师见其愿无障碍，便为他授记后离去。

So [Pg.348] tasmiṃ buddhuppāde vassasatasahassaṃ puññāni katvā tato parampi tattha tattha bhave uḷārāni puññakammāni upacinitvā devamanussesu saṃsaranto kassapabhagavato kāle kulagehe nibbatto viññutaṃ patvā ekassa therassa piṇḍāya carato pattaggahaṇatthaṃ uttarasāṭakaṃ katvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭha paccekabuddhe disvā te bhojetvā attano maṅgaluyyāne aṭṭha paṇṇasālāyo kāretvā tesaṃ nisīdanatthāya aṭṭha sabbaratanamayapīṭhe ceva maṇiādhārake ca paṭiyādetvā dasavassasahassāni upaṭṭhānaṃ akāsi, etāni pākaṭāni.

在那佛陀出世期间，他于十万年间修诸福德，此后亦在各处轮回中积累诸多殊胜福业，于天人之间轮转。到了迦叶(Kassapa)世尊之时，他出生于一良善之家，待有识之年，为供养一位行乞的长老，便将自己的上衣作为接钵之布而行供养。之后，他投生天界，从彼处死后，成为波罗奈(Bārāṇasī)国王，见到八位辟支佛，便供养他们饮食，并在自己的御花园中建造了八间叶茅屋。为供他们安坐，又准备了八张众宝所成之座及摩尼宝基座，如是侍奉了一万年。这些事迹是众所周知的。

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

其于十万劫中，在在处处之生存中积集福德，与我等菩萨一同生于兜率天(Tusitapure)，从彼处死后，生于释迦族无尽饭(Amitodana)之家。因其出生时令所有亲族欢喜，故得名为阿难(Ānanda)。彼次第成年。世尊成就出离、证得正等觉、转无上法轮，初次前往迦毗罗卫(Kapilavatthu)后，当世尊从彼处离去时，彼为作世尊之侍从而出家，与跋提(Bhaddiya)等人一同离家，于世尊座下出家。其后不久，于具寿富楼那·弥多罗尼子(Puṇṇa Mantāṇiputta)座下听闻法说，安住于预流果。

Tena ca samayena bhagavato paṭhamabodhiyaṃ vīsativassāni anibaddhā upaṭṭhākā ahesuṃ. Ekadā nāgasamālo pattacīvaraṃ gahetvā vicarati, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā meghiyo, te yebhuyyena satthu cittaṃ nārādhayiṃsu. Athekadivasaṃ bhagavā gandhakuṭipariveṇe paññattavarabuddhāsane bhikkhusaṅghaparivuto nisinno bhikkhū āmantesi – ‘‘ahaṃ, bhikkhave, idāni mahallako ekacce bhikkhū ‘iminā maggena gacchāmī’ti vutte aññena maggena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ ekaṃ bhikkhuṃ vijānathā’’ti. Taṃ sutvā bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, tumhe upaṭṭhahissāmī’’ti āha. Taṃ bhagavā paṭikkhipi. Etenupāyena mahāmoggallānaṃ ādiṃ katvā sabbe mahāsāvakā ‘‘ahaṃ upaṭṭhahissāmi[Pg.349], ahaṃ upaṭṭhahissāmī’’ti uṭṭhahiṃsu ṭhapetvā āyasmantaṃ ānandaṃ. Tepi bhagavā paṭikkhipi.

其时，世尊初证菩提后二十年间，并无常随侍者。一时，是那伽萨摩罗(Nāgasamāla)长老持衣钵随行；一时，是那吉达(Nāgita)；一时，是优波婆那(Upavāṇa)；一时，是善星(Sunakkhatta)；一时，是纯陀(Cunda)沙弥；一时，是萨咖达(Sāgata)；一时，是梅吉亚(Meghiya)。彼等大多未能令导师心悦。于是一日，世尊于香室院中，坐于备妥之胜佛座上，为比丘僧众围绕，告诸比丘言：“诸比丘，我今已老。有诸比丘，我言“由此道去”，彼等偏向他道；有者将我衣钵置于地上。你们当为我觅一常随侍者比丘。”闻此，诸比丘生起法之悚动。时，具寿舍利弗(Sāriputta)起座，礼敬世尊已，白言：“世尊，我愿侍奉您。”世尊拒绝之。如是，以大目犍连(Mahāmoggallāna)为首，除具寿阿难(Ānanda)外，所有大弟子皆起座言：“我愿侍奉，我愿侍奉。”世尊亦皆拒绝之。

Ānando pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso, tvampi satthu upaṭṭhākaṭṭhānaṃ yācāhī’’ti. ‘‘Yācitvā laddhupaṭṭhānaṃ nāma kīdisaṃ hoti? Sace ruccati, satthā sayameva vakkhatī’’ti. Atha bhagavā – ‘‘na, bhikkhave, ānando aññehi ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi, āvuso ānanda, satthāraṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā ‘‘sace me, bhante, bhagavā attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, paṇītaṃ piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti āha. ‘‘Ettake guṇe labhato satthu upaṭṭhānaṃ ko bhāro’’ti upavādamocanatthaṃ ime cattāro paṭikkhepā, ‘‘sace, bhante, bhagavā mayā gahitaṃ nimantanaṃ gamissati, sacāhaṃ desantarato āgatāgate tāvadeva dassetuṃ labhāmi, yadā me kaṅkhā uppajjati, tāvadeva bhagavantaṃ upasaṅkamitvā pucchituṃ labhāmi, sace bhagavā parammukhā desitaṃ dhammaṃ puna mayhaṃ byākarissasi, evāhaṃ bhagavantaṃ upaṭṭhahissāmi’’. ‘‘Ettakampi satthu santike anuggahaṃ na labhatī’’ti upavādamocanatthañceva dhammabhaṇḍāgārikabhāvaparipūraṇatthañca imā catasso yācanāti ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi.

阿难则默然静坐。于是比丘们对他说：“贤友，你也应当请求担任侍者之位。”“请求而得的侍者之位，会是怎样呢？若世尊乐意，他自会言说。”于是世尊说道：“诸比丘，阿难不应由他人劝请，他自会知时前来侍奉我。”于是比丘们说道：“起来吧，贤友阿难，向世尊请求担任侍者之位。”长老起身说道：“尊者，若世尊不将自己所得的上等衣物给我，不将上等的食物给我，不允许我同住于一香室(gandhakuṭi)，不应我所接受的邀请前往，这样，我才侍奉世尊。”此乃为消除“获得如此多的利益，侍奉世尊又有何负担”的非议而提出的四项拒绝。“尊者，若世尊肯应我所接受的邀请，若我能随时引见从他方来的访客，若我生起疑惑时能即刻前往世尊处请问，若世尊能为我重述在我不在场时所说的法，这样，我才侍奉世尊。”此乃为消除“（作为侍者）竟连这点恩惠都无法从世尊处获得吗”的非议，并为圆满法宝总持者的身份而提出的四项请求。阿难尊者领受此八项特许后，成为了常随侍者。他证得了十万劫以来所圆满的诸波罗蜜的果实，正是为了这个特殊的职位。

So upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya dasabalaṃ duvidhena udakena tividhena dantakaṭṭhena hatthapādaparikammena piṭṭhiparikammena gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto – ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti divasabhāgaṃ santikāvacaro hutvā rattibhāge mahantaṃ daṇḍadīpikaṃ gahetvā gandhakuṭipariveṇaṃ navavāre anupariyāyati satthari pakkosante paṭivacanadānāya, thinamiddhavinodanatthaṃ. Atha naṃ satthā jetavane ariyagaṇamajjhe nisinno anekapariyāyena pasaṃsitvā bahussutānaṃ satimantānaṃ gatimantānaṃ dhitimantānaṃ upaṭṭhākānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesi.

自从得到侍者之位起，他就以二种水、三种齿木、手足按摩、背部按摩、清扫香室(gandhakuṭi)庭院等事来侍奉十力(Dasabala)。他心想：“此时导师应得此物，应做此事。”如是，白天亲近侍奉；夜晚则手持大火炬，于香室庭院周围巡视九次，为回应导师的召唤，亦为驱除昏沉与睡眠(thinamiddha)。后来，导师在祇陀林(Jetavana)中，于圣众之间安坐，以多种方式赞扬他多闻、具念、敏捷、具毅力，并将其置于众侍者比丘之首位。

Evaṃ [Pg.350] satthārā pañcasu ṭhānesu etadagge ṭhapito catūhi acchariyabbhūtadhammehi samannāgato satthu dhammakosārakkho ayaṃ mahāthero sekhova samāno satthari parinibbute heṭṭhā vuttanayena bhikkhūhi samuttejito devatāya ca saṃvejito ‘‘sveyeva ca dāni dhammasaṅgīti kātabbā, na kho pana metaṃ patirūpaṃ, yvāyaṃ sekho sakaraṇīyo asekhehi therehi saddhiṃ dhammaṃ gāyituṃ sannipātaṃ gantu’’nti sañjātussāho vipassanaṃ paṭṭhapetvā bahudeva rattiṃ vipassanāya kammaṃ karonto caṅkame vīriyasamataṃ alabhitvā tato vihāraṃ pavisitvā sayane nisīditvā sayitukāmo kāyaṃ āvaṭṭesi. Apattañca sīsaṃ bimbohanaṃ, pādā ca bhūmito muttamattā, ekasmiṃ antare anupādāya āsavehi cittaṃ vimucci, chaḷabhiñño ahosi.

如是，由导师于五处被置于第一，具足四种稀有未曾有法，是导师法藏的守护者。此大长老虽仍为学人(sekha)，当导师般涅槃后，为比丘们所激励，亦为天神所警醒，心想：“明日即当举行法结集(dhammasaṅgīti)，然此于我实不相宜，因我乃学人，尚有应作之事，不应与无学(asekha)长老们一同参与集会诵法。”于是生起精进，建立观(vipassanā)，彻夜修习。于经行处未能获得精进平衡，便进入精舍，坐于床上，欲卧而将身躺下。头未及枕，双足刚离地，于此瞬间，心无所取，从诸漏(āsava)中解脱，证得六神通(chaḷabhiññā)。

644. Evaṃ chaḷabhiññādiguṇapaṭimaṇḍito upaṭṭhākādiguṇehi etadaggaṭṭhānaṃ patto attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ dassento ārāmadvārā nikkhammātiādimāha. Tattha ārāmadvārāti sabbasattānaṃ dhammadesanatthāya vihāradvārato nikkhamitvā bahidvārasamīpe katamaṇḍapamajjhe supaññattavarabuddhāsane nisinno padumuttaro nāma mahāmuni sammāsambuddho. Vassanto amataṃ vuṭṭhinti dhammadesanāmahāamatadhārāhi dhammavassaṃ vassanto. Nibbāpesi mahājananti mahājanassa cittasantānagatakilesaggiṃ nibbāpesi vūpasamesi, mahājanaṃ nibbānāmatapānena santiṃ sītibhāvaṃ pāpesīti attho.

644. 如此，以六神通等功德庄严，凭借侍者等功德而达此最上之位，忆念自己过去之业，心怀喜悦，为开示往昔行传，而说“从寺门出”等偈。其中“从寺门”者，谓为一切有情说法，从寺院门而出，于外门附近所设帐幔中央，坐于善设之殊胜佛座上，彼乃莲花上佛(Padumuttara)、大牟尼、正自觉者。“降甘露雨”者，谓以说法之大甘露流，降大法雨。“令大众寂灭”者，谓熄灭大众心相续中之烦恼火，令其寂静；又谓令大众饮涅槃甘露，而达寂静、清凉之境。此其义也。

645. Satasahassaṃ te dhīrāti parivārasampattiṃ dassento āha. Chahi abhiññāhi iddhividhādiñāṇakoṭṭhāsehi samannāgatā anekasatasahassacakkavāḷesu khaṇena gantuṃ samatthāhi iddhīhi samannāgatattā mahiddhikāte dhīrā satasahassakhīṇāsavā chāyāva anapāyinīti katthaci anapagatā chāyā iva taṃ sambuddhaṃ padumuttaraṃ bhagavantaṃ parivārenti parivāretvā dhammaṃ suṇantīti attho.

645. “有十万智者”者，乃为显示眷属圆满而说。彼等具足六神通，即神变等智分；因具足能于一刹那间去往无数百千世界之神通，故为大神通者。彼等十万漏尽智者，如影随形，恒不远离，围绕彼莲花上佛(Padumuttara)、世尊，听闻正法。此其义也。

646. Hatthikkhandhagato āsinti tadā bhagavato dhammadesanāsamaye ahaṃ hatthipiṭṭhe nisinno āsiṃ ahosinti attho. Setacchattaṃ varuttamanti patthetabbaṃ uttamaṃ setacchattaṃ mama matthake dhārayanto hatthipiṭṭhe [Pg.351] nisinnoti sambandho. Sucārurūpaṃ disvānāti sundaraṃ cāruṃ manohararūpavantaṃ dhammaṃ desiyamānaṃ sambuddhaṃ disvā me mayhaṃ vitti santuṭṭhi somanassaṃ udapajjatha uppajjatīti attho.

646. “我坐于象肩”者，谓彼时世尊说法之际，我坐于象背上。此其义也。“最上白伞”者，谓我头顶持此殊胜白伞，坐于象背上。此其关联。“得见妙相”者，谓得见正在说法、具足庄严、美妙、悦意色身之正自觉者，我心生起欢喜、满足与喜悦。此其义也。

647. Oruyha hatthikkhandhamhāti taṃ bhagavantaṃ nisinnaṃ disvā hatthipiṭṭhito oruyha orohitvā narāsabhaṃ naravasabhaṃ upagacchiṃ samīpaṃ gatoti attho. Ratanamayachattaṃ meti ratanabhūsitaṃ me mayhaṃ chattaṃ buddhaseṭṭhassa matthake dhārayinti sambandho.

647. “从象背而下”者，谓见彼世尊安坐，即从象背而下，趋近人中之雄，此为义。“我之宝伞”者，谓我以珍宝所饰之伞，与“为最胜佛陀持于顶上”相关联。

648. Mama saṅkappamaññāyāti mayhaṃ pasādena uppannaṃ saṅkappaṃ ñatvā isīnaṃ antare mahantabhūto so padumuttaro bhagavā. Taṃ kathaṃ ṭhapayitvānāti taṃ attanā desiyamānaṃ dhammakathaṃ ṭhapetvā mama byākaraṇatthāya imā gāthā abhāsatha kathesīti attho.

648. “知我意乐”者，谓彼莲花上佛(Padumuttara)世尊，了知我由净信而生之意乐，于诸仙人中最为伟大。“暂置彼说”者，谓暂置自己所宣说之法，为我授记而说此等偈颂，此为义。

649. Kathanti ce? Yo sotiādimāha. Soṇṇālaṅkārabhūsitaṃ chattaṃ yo so rājakumāro me matthake dhāresīti sambandho. Tamahaṃ kittayissāmīti taṃ rājakumāraṃ ahaṃ kittayissāmi pākaṭaṃ karissāmi. Suṇotha mama bhāsatoti bhāsantassa mama vacanaṃ suṇotha ohitasotā manasi karothāti attho.

649. “云何说耶？”谓说“彼持伞者”等偈。“以黄金庄严修饰之伞，乃彼王子为我持于顶上”，此为关联。“我将称扬彼”者，谓我将称扬彼王子，令其显扬。“汝等听我说”者，谓谛听我所说之言，倾耳专注，善记于心，此为义。

650. Ito gantvā ayaṃ posoti ayaṃ rājakumāro ito manussalokato cuto tusitaṃ gantvā āvasissati tattha viharissati. Tattha accharāhi purakkhato parivārito tusitabhavanasampattiṃ anubhossatīti sambandho.

650. “此人从此去”者，谓此王子从此人间去世后，将往生兜率天(Tusita)安住。其关联为：于彼天界，为众天女所拥绕，享受兜率天之圆满成就。

651. Catuttiṃsakkhattunti tusitabhavanato cavitvā tāvatiṃsabhavane uppanno catuttiṃsavāre devindo devarajjaṃ karissatīti sambandho. Balādhipo aṭṭhasatanti tāvatiṃsabhavanato cuto manussaloke uppanno balādhipo caturaṅginiyā senāya adhipo padhāno aṭṭhasatajātīsu padesarājā hutvā vasudhaṃ anekaratanavaraṃ pathaviṃ āvasissati puthabyaṃ viharissatīti attho.

651. “三十四次”者，其关联为：从兜率天(Tusita)命终，生于忉利天(Tāvatiṃsa)，三十四度为天帝，行天王事。“八百次为军主”者，谓从忉利天命终，生于人间，为四军之主帅，于八百生中为一方之王，居住于拥有无数上妙珍宝之大地上，此为义。

652. Aṭṭhapaññāsakkhattunti aṭṭhapaññāsajātīsu cakkavattī rājā bhavissatīti attho. Mahiyā sakalajambudīpapathaviyā vipulaṃ asaṅkhyeyyaṃ padesarajjaṃ kārayissati.

652. “五十八次”者，谓于五十八生中，将成为转轮圣王，此为义。于此大地，于整个瞻部洲(Jambudīpa)之土地上，将行使对广阔无量区域之统治。

654. Sakyānaṃ [Pg.352] kulaketussāti sakyarājūnaṃ kulassa dhajabhūtassa buddhassa ñātako bhavissatīti attho.

654. “释迦族之旗帜”，其义为：将成为释迦王族之旗帜般的佛陀的亲族。

655. Ātāpīti vīriyavā. Nipakoti nepakkasaṅkhātāya paññāya samannāgato. Bāhusaccesu bahussutabhāvesu piṭakattayadhāraṇesu kovido cheko. Nivātavutti anavaññattiko athaddho kāyapāgabbiyādithaddhabhāvavirahito sabbapāṭhī sakalapiṭakattayadhārī bhavissatīti sambandho.

655. “热忱者”(ātāpī)，即有精进者。“审慎者”(nipako)，即具足名为审慎之慧者。于诸多博学、于受持三藏(piṭakattaya)方面善巧、熟练。“谦恭者”(nivātavutti)，即不轻蔑、不固执、远离身之鲁莽等僵硬状态，他将成为遍诵者、受持全部三藏者。此为关联。

656. Padhānapahitatto soti so ānandatthero vīriyakaraṇāya pesitacitto. Upasanto nirūpadhīti rāgūpadhidosūpadhimohūpadhīhi virahito, sotāpattimaggena pahātabbakilesānaṃ pahīnattā upasanto santakāyacitto.

656. “已策励自身精勤者”，即彼阿难(Ānanda)长老，心已专注于策起精进。“寂静、无基者”，即远离贪基、嗔基、痴基，并且因为通过入流道(sotāpattimagga)断除了应断的烦恼而寂静，身心宁静。

657. Santi āraññakāti araññe bhavā mahāvane jātā. Saṭṭhihāyanāti saṭṭhivassakāle hāyanabalā. Tidhā pabhinnāti akkhikaṇṇakosasaṅkhātehi tīhi ṭhānehi bhinnamadā. Mātaṅgāti mātaṅgahatthikule jātā. Īsādantāti rathīsāsadisadantā. Urūḷhavā rājavāhanā. Kuñjarasaṅkhātā nāgā hatthirājāno santi saṃvijjanti yathā, tathā satasahassasaṅkhyā khīṇāsavasaṅkhātā paṇḍitā mahiddhikā arahantanāgā santi, sabbe te arahantanāgā buddhanāgarājassa. Na honti paṇidhimhi teti te paṇidhimhi tādisā na honti, kiṃ sabbe te bhayabhītā sakabhāvena saṇṭhātuṃ asamatthāti attho. Sesaṃ vuttanayattā uttānatthamevāti.

657. “阿兰若迦”(āraññakā)，即森林中所有，大林中出生者。“六十夏者”(Saṭṭhihāyanā)，即六十岁时体力衰退者。“三处流注者”(Tidhā pabhinnā)，即从名为眼、耳、颞颥的三处流出体液者。“摩登伽”(Mātaṅgā)，即出生于摩登伽象族者。“辕牙者”(Īsādantā)，即牙如车辕者。“王乘者”(Urūḷhavā)，即国王的坐骑。譬如有名为“大象”(kuñjara)的象王存在，同样地，有十万位被称为漏尽者、智者、大神通者的阿罗汉(arahanta)龙象，所有这些阿罗汉龙象都属于佛陀这位龙王。“彼等于愿中不然”，是说他们于愿中并非如此。其义为何？难道他们全都因恐惧而无法安住于自性吗？其余的，如前所述，其义自明。

Ānandattheraapadānavaṇṇanā samattā.

阿难长老本行释义终。

Ettāvatā paṭhamā buddhavaggavaṇṇanā samattā.

至此，第一佛品释义终。

Paṭhamo bhāgo niṭṭhito.

第一部分终。

বাংলা
পালি	অট্ঠকথা	টীকা	অন্ন
1101 পারাজিক পালি 1102 পাচিত্তিয় পালি 1103 মহাবগ্গ পালি (বিনয়) 1104 চূলবগ্গ পালি 1105 পরিবার পালি	1201 পারাজিককণ্ড অট্ঠকথা-১ 1202 পারাজিককণ্ড অট্ঠকথা-২ 1203 পাচিত্তিয় অট্ঠকথা 1204 মহাবগ্গ অট্ঠকথা (বিনয়) 1205 চূলবগ্গ অট্ঠকথা 1206 পরিবার অট্ঠকথা	1301 সারত্থদীপনী টীকা-১ 1302 সারত্থদীপনী টীকা-২ 1303 সারত্থদীপনী টীকা-৩	1401 দ্বেমাতিকাপালি 1402 বিনয়সংগহ অট্ঠকথা 1403 বজিরবুদ্ধি টীকা 1404 বিমতিবিনোদনী টীকা-১ 1405 বিমতিবিনোদনী টীকা-২ 1406 বিনয়ালংকার টীকা-১ 1407 বিনয়ালংকার টীকা-২ 1408 কঙ্খাবিতরণীপুরাণ টীকা 1409 বিনয়বিনিচ্ছয়-উত্তরবিনিচ্ছয় 1410 বিনয়বিনিচ্ছয় টীকা-১ 1411 বিনয়বিনিচ্ছয় টীকা-২ 1412 পাচিত্যাদিযোজনাপালি 1413 খুদ্ধসিক্খা-মূলসিক্খা 8401 বিসুদ্ধিমগ্গ-১ 8402 বিসুদ্ধিমগ্গ-২ 8403 বিসুদ্ধিমগ্গ-মহাটীকা-১ 8404 বিসুদ্ধিমগ্গ-মহাটীকা-২ 8405 বিসুদ্ধিমগ্গ নিদানকথা 8406 দীঘনিকায় (পু-বি) 8407 মজ্ঝিমনিকায় (পু-বি) 8408 সংযুত্তনিকায় (পু-বি) 8409 অঙ্গুত্তরনিকায় (পু-বি) 8410 বিনয়পিটক (পু-বি) 8411 অভিধম্মপিটক (পু-বি) 8412 অট্ঠকথা (পু-বি) 8413 নিরুত্তিদীপনী 8414 পরমত্থদীপনী সংগহমহাটীকাপাঠ 8415 অনুদীপনীপাঠ 8416 পট্ঠানুদ্দেস দীপনীপাঠ 8417 নমক্কারটীকা 8418 মহাপণামপাঠ 8419 লক্খণাতো বুদ্ধথোমনাগাথা 8420 সুতবন্দনা 8421 কমলাঞ্জলি 8422 জিনালংকার 8423 পজ্জমধু 8424 বুদ্ধগুণগাথাবলী 8425 চূলগন্থবংস 8426 মহাবংস 8427 সাসনবংস 8428 কচ্চায়নব্যাকরণং 8429 মোগ্গল্লানব্যাকরণং 8430 সদ্দনীতিপ্পকরণং (পদমালা) 8431 সদ্দনীতিপ্পকরণং (ধাতুমালা) 8432 পদরূপসিদ্ধি 8433 মোগ্গল্লানপঞ্চিকা 8434 পযোগসিদ্ধিপাঠ 8435 বুত্তোদয়পাঠ 8436 অভিধানপ্পদীপিকাপাঠ 8437 অভিধানপ্পদীপিকাটীকা 8438 সুবোধালংকারপাঠ 8439 সুবোধালংকারটীকা 8440 বালাবতার গণ্ঠিপদত্থবিনিচ্ছয়সার 8441 লোকনীতি 8442 সুত্তন্তনীতি 8443 সূরস্সতীনীতি 8444 মহারহনীতি 8445 ধম্মনীতি 8446 কবিদপ্পণনীতি 8447 নীতিমঞ্জরী 8448 নরদক্খদীপনী 8449 চতুরারক্খদীপনী 8450 চাণক্যনীতি 8451 রসবাহিনী 8452 সীমাবিসোধনীপাঠ 8453 বেস্সন্তরগীতি 8454 মোগ্গল্লান বুত্তিবিবরণপঞ্চিকা 8455 থূপবংস 8456 দাঠাবংস 8457 ধাতুপাঠবিলাসিনিয়া 8458 ধাতুবংস 8459 হত্থবনগল্লবিহারবংস 8460 জিনচরিতয় 8461 জিনবংসদীপং 8462 তেলকটাহগাথা 8463 মিলিদটীকা 8464 পদমঞ্জরী 8465 পদসাধনং 8466 সদ্দবিন্দুপকরণং 8467 কচ্চায়নধাতুমঞ্জুসা 8468 সামন্তকূটবণ্ণনা
2101 সীলক্খন্ধবগ্গ পালি 2102 মহাবগ্গ পালি (দীঘ) 2103 পাথিকবগ্গ পালি	2201 সীলক্খন্ধবগ্গ অট্ঠকথা 2202 মহাবগ্গ অট্ঠকথা (দীঘ) 2203 পাথিকবগ্গ অট্ঠকথা	2301 সীলক্খন্ধবগ্গ টীকা 2302 মহাবগ্গ টীকা (দীঘ) 2303 পাথিকবগ্গ টীকা 2304 সীলক্খন্ধবগ্গ-অভিনবটীকা-১ 2305 সীলক্খন্ধবগ্গ-অভিনবটীকা-২
3101 মূলপণ্ণাস পালি 3102 মজ্ঝিমপণ্ণাস পালি 3103 উপরিপণ্ণাস পালি	3201 মূলপণ্ণাস অট্ঠকথা-১ 3202 মূলপণ্ণাস অট্ঠকথা-২ 3203 মজ্ঝিমপণ্ণাস অট্ঠকথা 3204 উপরিপণ্ণাস অট্ঠকথা	3301 মূলপণ্ণাস টীকা 3302 মজ্ঝিমপণ্ণাস টীকা 3303 উপরিপণ্ণাস টীকা
4101 সগাথাবগ্গ পালি 4102 নিদানবগ্গ পালি 4103 খন্ধবগ্গ পালি 4104 সলায়তনবগ্গ পালি 4105 মহাবগ্গ পালি (সংযুত্ত)	4201 সগাথাবগ্গ অট্ঠকথা 4202 নিদানবগ্গ অট্ঠকথা 4203 খন্ধবগ্গ অট্ঠকথা 4204 সলায়তনবগ্গ অট্ঠকথা 4205 মহাবগ্গ অট্ঠকথা (সংযুত্ত)	4301 সগাথাবগ্গ টীকা 4302 নিদানবগ্গ টীকা 4303 খন্ধবগ্গ টীকা 4304 সলায়তনবগ্গ টীকা 4305 মহাবগ্গ টীকা (সংযুত্ত)
5101 এককনিপাত পালি 5102 দুকনিপাত পালি 5103 তিকনিপাত পালি 5104 চতুক্কনিপাত পালি 5105 পঞ্চকনিপাত পালি 5106 ছক্কনিপাত পালি 5107 সত্তকনিপাত পালি 5108 অট্ঠকাদিনিপাত পালি 5109 নবকনিপাত পালি 5110 দশকনিপাত পালি 5111 একাদশকনিপাত পালি	5201 এককনিপাত অট্ঠকথা 5202 দুক-তিক-চতুক্কনিপাত অট্ঠকথা 5203 পঞ্চক-ছক্ক-সত্তকনিপাত অট্ঠকথা 5204 অট্ঠকাদিনিপাত অট্ঠকথা	5301 এককনিপাত টীকা 5302 দুক-তিক-চতুক্কনিপাত টীকা 5303 পঞ্চক-ছক্ক-সত্তকনিপাত টীকা 5304 অট্ঠকাদিনিপাত টীকা
6101 খুদ্ধকপাঠ পালি 6102 ধম্মপদ পালি 6103 উদান পালি 6104 ইতিবুত্তক পালি 6105 সুত্তনিপাত পালি 6106 বিমানবত্থু পালি 6107 পেতবত্থু পালি 6108 থেরগাথা পালি 6109 থেরীগাথা পালি 6110 অপদান পালি-১ 6111 অপদান পালি-২ 6112 বুদ্ধবংস পালি 6113 চরিয়াপিটক পালি 6114 জাতক পালি-১ 6115 জাতক পালি-২ 6116 মহানিদ্দেস পালি 6117 চূলনিদ্দেস পালি 6118 পটিসম্ভিদামগ্গ পালি 6119 নেত্তিপ্পকরণ পালি 6120 মিলিন্দপঞ্হ পালি 6121 পেটকোপদেস পালি	6201 খুদ্ধকপাঠ অট্ঠকথা 6202 ধম্মপদ অট্ঠকথা-১ 6203 ধম্মপদ অট্ঠকথা-২ 6204 উদান অট্ঠকথা 6205 ইতিবুত্তক অট্ঠকথা 6206 সুত্তনিপাত অট্ঠকথা-১ 6207 সুত্তনিপাত অট্ঠকথা-২ 6208 বিমানবত্থু অট্ঠকথা 6209 পেতবত্থু অট্ঠকথা 6210 থেরগাথা অট্ঠকথা-১ 6211 থেরগাথা অট্ঠকথা-২ 6212 থেরীগাথা অট্ঠকথা 6213 অপদান অট্ঠকথা-১ 6214 অপদান অট্ঠকথা-২ 6215 বুদ্ধবংস অট্ঠকথা 6216 চরিয়াপিটক অট্ঠকথা 6217 জাতক অট্ঠকথা-১ 6218 জাতক অট্ঠকথা-২ 6219 জাতক অট্ঠকথা-৩ 6220 জাতক অট্ঠকথা-৪ 6221 জাতক অট্ঠকথা-৫ 6222 জাতক অট্ঠকথা-৬ 6223 জাতক অট্ঠকথা-৭ 6224 মহানিদ্দেস অট্ঠকথা 6225 চূলনিদ্দেস অট্ঠকথা 6226 পটিসম্ভিদামগ্গ অট্ঠকথা-১ 6227 পটিসম্ভিদামগ্গ অট্ঠকথা-২ 6228 নেত্তিপ্পকরণ অট্ঠকথা	6301 নেত্তিপ্পকরণ টীকা 6302 নেত্তিবিভাবিনী
7101 ধম্মসংগণী পালি 7102 বিভঙ্গ পালি 7103 ধাতুকথা পালি 7104 পুগ্গলপঞ্ঞাত্তি পালি 7105 কথাবত্থু পালি 7106 যমক পালি-১ 7107 যমক পালি-২ 7108 যমক পালি-৩ 7109 পট্ঠান পালি-১ 7110 পট্ঠান পালি-২ 7111 পট্ঠান পালি-৩ 7112 পট্ঠান পালি-৪ 7113 পট্ঠান পালি-৫	7201 ধম্মসংগণি অট্ঠকথা 7202 সম্মোহবিনোদনী অট্ঠকথা 7203 পঞ্চপকরণ অট্ঠকথা	7301 ধম্মসংগণী-মূলটীকা 7302 বিভঙ্গ-মূলটীকা 7303 পঞ্চপকরণ-মূলটীকা 7304 ধম্মসংগণী-অনুটীকা 7305 পঞ্চপকরণ-অনুটীকা 7306 অভিধম্মাবতারো-নামরূপপরিচ্ছেদো 7307 অভিধম্মত্থসংগহো 7308 অভিধম্মাবতার-পুরাণটীকা 7309 অভিধম্মমাতিকাপালি

中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母
1 Namo tassa bhagavato arahato sammāsambuddhassa 礼敬彼世尊、阿罗汉、正自觉者 Khuddakanikāye 小部 Apadāna-aṭṭhakathā 长老传义注 (Paṭhamo bhāgo) 第一部分 Ganthārambhakathā 序言 Vanditvā [Pg.1] sirasā seṭṭhaṃ, buddhamappaṭipuggalaṃ; Ñeyyasāgaramuttiṇṇaṃ, tiṇṇaṃ saṃsārasāgaraṃ. 稽首礼至上，无匹之佛陀，已渡所知海，已越轮回洋。 Tatheva paramaṃ santaṃ, gambhīraṃ duddasaṃ aṇuṃ; Bhavābhavakaraṃ suddhaṃ, dhammaṃ sambuddhapūjitaṃ. 亦复如是礼，至上寂静法，甚深难见微，清净造诸有，为诸佛所敬。 Tatheva anaghaṃ saṅghaṃ, asaṅgaṃ saṅghamuttamaṃ; Uttamaṃ dakkhiṇeyyānaṃ, santindriyamanāsavaṃ. 亦复如是礼，无瑕无著僧，最上福田尊，诸根已寂静，诸漏皆已尽。 Katena tassa etassa, paṇāmena visesato; Ratanattaye visesena, visesassādarena me. 我以特别恭敬心，特于此三宝，作此殊胜礼敬。 Therehi dhīradhīrehi, āgamaññūhi viññubhi; ‘‘Apadānaṭṭhakathā bhante, kātabbā’’ti visesato.Punappunādareneva, yācitohaṃ yasassibhi; Tasmāhaṃ sāpadānassa, apadānassasesato. 为诸长老、具大智慧者、通晓圣典者、明智者，及诸有名望者，以敬意再三请求：“尊者，请务必造《譬喻义注》(Apadānaṭṭhakathā)！”是故，我将为《本行》(Apadāna)及其事迹作圆满解释。 Visesanayadīpassa, dīpissaṃ piṭakattaye; Yathā pāḷinayeneva, atthasaṃvaṇṇanaṃ subhaṃ. 我将为能开显殊胜法门的《本行》，仅依巴利圣典之法，于三藏中，阐明其善妙的义理释义。 Kena [Pg.2] kattha kadā cetaṃ, bhāsitaṃ dhammamuttamaṃ; Kimatthaṃ bhāsitañcetaṃ, etaṃ vatvā vidhiṃ tato. 此最上法，由谁、于何处、于何时所说？又为何义而说？宣说此等方法之后…… Nidānesu kosallatthaṃ, sukhuggahaṇadhāraṇaṃ; Tasmā taṃ taṃ vidhiṃ vatvā, pubbāparavisesitaṃ. 为善巧于诸缘起说，为易于受持；是故，宣说种种方法，辨明其前后次第。 Purā sīhaḷabhāsāya, porāṇaṭṭhakathāya ca; Ṭhapitaṃ taṃ na sādheti, sādhūnaṃ icchiticchitaṃ. 古昔以锡兰语及于古义注中所确立者，未能满足贤善者之所求。 Tasmā tamupanissāya, porāṇaṭṭhakathānayaṃ; Vivajjetvā viruddhatthaṃ, visesatthaṃ pakāsayaṃ; Visesavaṇṇanaṃ seṭṭhaṃ, karissāmatthavaṇṇananti. 是故，我将依据古义注之法，舍弃相违之义，开显殊胜之义，造此最为殊胜的义理释义。 Nidānakathā 缘起说 ‘‘Kena kattha kadā cetaṃ, bhāsitaṃ dhammamuttama’’nti ca, ‘‘karissāmatthavaṇṇana’’nti ca paṭiññātattā sā panāyaṃ apadānassatthavaṇṇanā dūrenidānaṃ, avidūrenidānaṃ, santikenidānanti imāni tīṇi nidānāni dassetvā vaṇṇiyamānā ye naṃ suṇanti, tehi samudāgamato paṭṭhāya viññātattā yasmā suṭṭhu viññātā nāma hoti, tasmā naṃ tāni nidānāni dassetvāva vaṇṇayissāma. 如前所承诺：“此最上法，由谁、于何处、于何时所说？”及“我将作义理释义”，是故，此《本行》(Apadāna)的义理释义，在开示了远缘起、不远缘起、近缘起此三缘起后，方得解释。因为听者从缘起说开始听闻，便能善为通晓，所以，我们需先开示彼等缘起，然后再作解释。 Tattha ādito tāva tesaṃ nidānānaṃ paricchedo veditabbo. Dīpaṅkarapādamūlasmiñhi katābhinīhārassa mahāsattassa yāva vessantarattabhāvā cavitvā tusitapure nibbatti, tāva pavatto kathāmaggo dūrenidānaṃ nāma. Tusitabhavanato pana cavitvā yāva bodhimaṇḍe sabbaññutappatti, tāva pavatto kathāmaggo avidūrenidānaṃ nāma. Santikenidānaṃ pana tesu tesu ṭhānesu viharato tasmiṃ tasmiṃyeva ṭhāne labbhatīti. 于此，首先当知此等因缘的划分。从在燃灯佛(Dīpaṅkara)足下发愿的大士，直到从韦桑达拉(Vessantara)之身命终而生于兜率天(Tusita)，此间的叙述过程名为“远因缘”。再者，从兜率天命终，直到在菩提座(bodhimaṇḍa)证得一切智，此间的叙述过程名为“不远因缘”。至于“近因缘”，则是在(世尊)于各处安住时，就在其所在之处可得。 1. Dūrenidānakathā 1. 远因缘记 Tatridaṃ dūrenidānaṃ nāma – ito kira kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake amaravatī nāma nagaraṃ ahosi. Tattha sumedho [Pg.3] nāma brāhmaṇo paṭivasati, ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā kulaparivaṭṭā, akkhitto anupakuṭṭho jātivādena, abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. So aññaṃ kammaṃ akatvā brāhmaṇasippameva uggaṇhi. Tassa daharakāleyeva mātāpitaro kālamakaṃsu. Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādibharite gabbhe vivaritvā ‘‘ettakaṃ te, kumāra, mātu santakaṃ, ettakaṃ pitu santakaṃ, ettakaṃ ayyakapayyakāna’’nti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā ‘‘etaṃ paṭipajjāhī’’ti āha. Sumedhapaṇḍito cintesi – ‘‘imaṃ dhanaṃ saṃharitvā mayhaṃ pitupitāmahādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’’ti, so rañño ārocetvā nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā tāpasapabbajjaṃ pabbaji. Imassa panatthassa āvibhāvatthaṃ imasmiṃ ṭhāne sumedhakathā kathetabbā. Sā panesā kiñcāpi buddhavaṃse nirantaraṃ āgatāyeva, gāthābandhena pana āgatattā na suṭṭhu pākaṭā, tasmā taṃ antarantarā gāthāsambandhadīpakehi vacanehi saddhiṃ kathessāma. 此处名为远因缘（dūrenidāna）——据说，在距今四阿僧祇劫又十万大劫之前，有一座名为不死城（Amaravatī）的城市。那里住着一位名叫善慧（Sumedha）的婆罗门，他父母双方出身高贵，家族七代以来清净无染，未因出身而受指责，相貌端正，令人喜爱，具足极致的肤色光彩。他不从事其他行业，只学习婆罗门之学。他年少时父母便已去世。之后，掌管财产的大臣拿来财产登记簿，打开装满金银珠宝等的库房，对他说：“孩儿，这些是你母亲的财产，这些是你父亲的财产，这些是你祖辈的财产。”如此，他将家族七代以来的所有财产都告知善慧，并说：“这些都交给你了。”善慧智者心想：“我的祖辈们积聚了这些财富，但去世时连一枚钱币也未带走。我应当做些能够带往后世的事。”于是他禀告国王，在城中击鼓宣告，向民众布施，随后便出家为苦行者（tāpasa）。为了让此事的意义更加明了，在此处应当讲述善慧的故事。虽然这个故事已经在《佛史》（Buddhavaṃsa）中完整地流传下来，但由于是以偈颂形式呈现，故不甚明了。因此，我们将结合阐明偈颂关联的词句来讲述它。 Sumedhakathā 善慧的故事 Kappasatasahassādhikānañhi catunnaṃ asaṅkhyeyyānaṃ matthake dasahi saddehi avivittaṃ ‘‘amaravatī’’ti ca ‘‘amara’’nti ca laddhanāmaṃ nagaraṃ ahosi, yaṃ sandhāya buddhavaṃse vuttaṃ – 确实，在四阿僧祇劫又十万大劫之末，有一座名为“不死城”与“阿摩罗（Amara）”的城市，不绝于十种声音。关于此，在《佛史》中曾有言—— ‘‘Kappe ca satasahasse, caturo ca asaṅkhiye; Amaraṃ nāma nagaraṃ, dassaneyyaṃ manoramaṃ; Dasahi saddehi avivittaṃ, annapānasamāyuta’’nti. (bu. vaṃ. 2.1-2); “十万劫又四阿僧祇劫，有名为不死城(Amara)，悦意可观，不绝于十种声音，饮食丰足。”(bu. vaṃ. 2.1-2) Tattha dasahi saddehi avivittanti hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena tāḷasaddena ‘‘asnātha pivatha khādathā’’ti dasamena saddenāti [Pg.4] imehi dasahi saddehi avivittaṃ ahosi. Tesaṃ pana saddānaṃ ekadesameva gahetvā – 在那里，不绝于十种声音，即是：象声、马声、车声、鼓声、姆丁伽鼓声(mudiṅga)、琴声、歌声、海螺声、铙钹声(sammassa)、拍击声(tāḷa)，以及第十种“吃吧！喝吧！嚼吧！”的声音。如此，城中不绝于这十种声音。然而，仅仅选取这些声音中的一部分，便有—— ‘‘Hatthisaddaṃ assasaddaṃ, bherisaṅkharathāni ca; Khādatha pivatha ceva, annapānena ghosita’’nti. – “象声马声，鼓螺车声；“吃喝”之声，饮食喧腾。” Buddhavaṃse (bu. vaṃ. 2.3-5) imaṃ gāthaṃ vatvā – 在《佛史》(Buddhavaṃsa)中（bu. vaṃ. 2.3-5）说了此偈后—— ‘‘Nagaraṃ sabbaṅgasampannaṃ, sabbakammamupāgataṃ; Sattaratanasampannaṃ, nānājanasamākulaṃ; Samiddhaṃ devanagaraṃva, āvāsaṃ puññakamminaṃ. “城郭一切圆满，诸事皆具足；七宝具足，诸民杂沓其间；繁盛犹如天都，乃福业者之居所。” ‘‘Nagare amaravatiyā, sumedho nāma brāhmaṇo; Anekakoṭisannicayo, pahūtadhanadhaññavā. “于不死城(Amaravatī)中，有名为善慧(Sumedha)的婆罗门；积聚亿万财宝，财富谷物丰饶。” ‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū; Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato’’ti. – vuttaṃ; “诵习圣典持真言，三吠陀已达彼岸；相术与史传皆通晓，于己法已臻圆满。”——如是说。 Athekadivasaṃ so sumedhapaṇḍito uparipāsādavaratale rahogato hutvā pallaṅkaṃ ābhujitvā nisinno evaṃ cintesi – ‘‘punabbhave, paṇḍita, paṭisandhiggahaṇaṃ nāma dukkhaṃ, tathā nibbattanibbattaṭṭhāne sarīrassa bhedanaṃ, ahañca jātidhammo, jarādhammo, byādhidhammo, maraṇadhammo, evaṃbhūtena mayā ajātiṃ ajaraṃ abyādhiṃ amaraṇaṃ adukkhaṃ sukhaṃ sītalaṃ amatamahānibbānaṃ pariyesituṃ vaṭṭati. Avassaṃ bhavato muccitvā nibbānagāminā ekena maggena bhavitabba’’nti. Tena vuttaṃ – 于是，一日，彼善慧智者在胜殿顶层独自一人，结跏趺坐，如是思惟：“智者，于再生中，结生(paṭisandhi)实是苦；同样，于每一生起之处，身体之坏灭。我亦具生法、老法、病法、死法。如此之我，应当寻求彼无生、无老、无病、无死、无苦、安乐、清凉、不死之大涅槃(mahānibbāna)。必应从有(bhava)中解脱，必有一条通往涅槃的道路。”因此，彼如是说： ‘‘Rahogato nisīditvā, evaṃ cintesahaṃ tadā; Dukkho punabbhavo nāma, sarīrassa ca bhedanaṃ. “独自安坐时，我如是思惟：再生(punabbhava)确为苦，身体坏灭亦是苦。” ‘‘Jātidhammo jarādhammo, byādhidhammo sahaṃ tadā; Ajaraṃ amaraṃ khemaṃ, pariyesissāmi nibbutiṃ. 我于当时，自有生法、老法、病法；我将寻求无老、无死、安稳之涅槃。 ‘‘Yaṃnūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ; Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko. 此腐朽之身，充满诸般尸秽；我当舍弃离去，无所顾恋，无所希求。 ‘‘Atthi hehiti so maggo, na so sakkā na hetuye; Pariyesissāmi taṃ maggaṃ, bhavato parimuttiyā’’ti. 确有此道，岂可不有；吾将寻觅此道，为从有得解脱。 Tato [Pg.5] uttaripi evaṃ cintesi – ‘‘yathā hi loke dukkhassa paṭipakkhabhūtaṃ sukhaṃ nāma atthi, evaṃ bhave sati tappaṭipakkhena vibhavenāpi bhavitabbaṃ. Yathā ca uṇhe sati tassa vūpasamabhūtaṃ sītalampi atthi, evaṃ rāgaggiādīnaṃ vūpasamena nibbānenāpi bhavitabbaṃ. Yathā nāma pāpassa lāmakassa dhammassa paṭipakkhabhūto kalyāṇo anavajjabhūto dhammopi atthiyeva, evameva pāpikāya jātiyā sati sabbajātikhepanato ajātisaṅkhātena nibbānenāpi bhavitabbamevā’’ti. Tena vuttaṃ – 他又更进一步这样思考：“就像世间有作为痛苦对立面的快乐一样，既然有存在，也必然有作为其对立面的不存在。就像有炎热，也有作为平息炎热的清凉一样，既然有贪欲之火等，也必然有通过平息它们而达到的涅槃。就像有邪恶低劣的法，也必然有作为其对立面的善良无罪的法一样，既然有罪恶的出生，也必然有通过灭尽一切出生而被称为不生的涅槃。”因此说—— ‘‘Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati; Evaṃ bhave vijjamāne, vibhavopicchitabbako. 譬如苦存在，亦有名为乐；如是有存在，亦当求无有。 ‘‘Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ; Evaṃ tividhaggi vijjante, nibbānampicchitabbakaṃ. 譬如暑热既存在，清凉实亦得见；三火若然现前，涅槃亦当求觅。 ‘‘Yathāpi pāpe vijjante, kalyāṇamapi vijjati; Evameva jāti vijjante, ajātipicchitabbaka’’nti. 譬如邪恶既存在，善法实亦得见；出生若然现前，不生亦当求觅。 Aparampi cintesi – ‘‘yathā nāma gūtharāsimhi nimuggena purisena dūratova pañcavaṇṇapadumasañchannaṃ mahātaḷākaṃ disvā ‘katarena nu kho maggena ettha gantabba’nti taṃ taḷākaṃ gavesituṃ yuttaṃ. Yaṃ tassa agavesanaṃ, na so taḷākassa doso, purisasseva doso. Evaṃ kilesamaladhovane amatamahānibbānataḷāke vijjante yaṃ tassa agavesanaṃ, na so amatamahānibbānataḷākassa doso, purisasseva doso. Yathā ca corehi samparivārito puriso palāyanamagge vijjamānepi sace na palāyati, na so maggassa doso, purisasseva doso. Evameva kilesehi parivāretvā gahitassa purisassa vijjamāneyeva nibbānagāmimhi sive magge maggassa agavesanaṃ nāma na maggassa doso, purisasseva doso. Yathā ca byādhipīḷito puriso vijjamāne byādhitikicchake vejje sace taṃ vejjaṃ gavesitvā byādhiṃ na tikicchāpeti, na so vejjassa doso, purisasseva doso. Evameva yo kilesabyādhipīḷito kilesavūpasamamaggakovidaṃ vijjamānameva ācariyaṃ na gavesati, tasseva doso, na kilesavināsakassa ācariyassa doso’’ti. Tena vuttaṃ – 他又思惟：“譬如有人陷于粪堆(gūtharāsi)，遥见五色莲花所覆之大池，心想：‘当由何路前往彼处？’理应去寻找那个池塘。其若不寻，非池之过，实乃彼人之过。如是，有能洗涤烦恼(kilesa)污垢的甘露大涅槃池(amatamahānibbānataḷāka)存在，其若不寻，非甘露大涅槃池之过，实乃彼人之过。又如有人为盗贼所围，纵有逃生之路而不逃，非道路之过，实乃彼人之过。如是，为烦恼所围困之人，纵有通往涅槃(nibbāna)的安稳之道现前，而不去寻找此道，非道路之过，实乃彼人之过。又如有人为疾病所苦，纵有能治病之良医(vejja)，而不去寻找医生治疗其病，非良医之过，实乃彼人之过。如是，为烦恼之病所苦者，纵有精通止息烦恼之道的导师(ācariya)现前，而不去寻找，实乃彼人之过，非灭除烦恼之导师的过错。”因此说—— ‘‘Yathā [Pg.6] gūthagato puriso, taḷākaṃ disvāna pūritaṃ; Na gavesati taṃ taḷākaṃ, na doso taḷākassa so. “如人身陷粪堆中，遥见清池水盈盈；却不求觅彼清池，非彼清池之过失。 ‘‘Evaṃ kilesamaladhove, vijjante amatantaḷe; Na gavesati taṃ taḷākaṃ, na doso amatantaḷe. “如是能涤烦恼垢，甘露之池既存在；若人不寻觅彼池，非是甘露池之过。 ‘‘Yathā arīhi pariruddho, vijjante gamanampathe; Na palāyati so puriso, na doso añjasassa so. “犹如被敌所环绕，逃脱之路本存在；彼人若然不逃离，非彼道路之过失。 ‘‘Evaṃ kilesapariruddho, vijjamāne sive pathe; Na gavesati taṃ maggaṃ, na doso sivamañjase. “如是烦恼所缠绕，安稳之道已存在；彼人若不寻彼道，非彼安稳道之过失。 ‘‘Yathāpi byādhito puriso, vijjamāne tikicchake; Na tikicchāpeti taṃ byādhiṃ, na doso so tikicchake. “犹如患病之人，医者既已存在；彼不求医治其病，非是医者之过失。 ‘‘Evaṃ kilesabyādhīhi, dukkhito paripīḷito; Na gavesati taṃ ācariyaṃ, na doso so vināyake’’ti. 如是为烦恼病所困，为苦所逼迫；不求阿阇梨，非调伏者之过失。 Aparampi cintesi – ‘‘yathā maṇḍanakajātiko puriso kaṇṭhe āsattaṃ kuṇapaṃ chaḍḍetvā sukhaṃ gaccheyya, evaṃ mayāpi imaṃ pūtikāyaṃ chaḍḍetvā anapekkhena nibbānanagaraṃ pavisitabbaṃ. Yathā ca naranāriyo ukkārabhūmiyaṃ uccārapassāvaṃ katvā na taṃ ucchaṅgena vā ādāya, dussantena vā veṭhetvā gacchanti, jigucchamānā pana anapekkhāva, chaḍḍetvā gacchanti, evaṃ mayāpi imaṃ pūtikāyaṃ anapekkhena chaḍḍetvā amatanibbānanagaraṃ pavisituṃ vaṭṭati. Yathā ca nāvikā nāma jajjaraṃ nāvaṃ anapekkhāva chaḍḍetvā gacchanti, evaṃ ahampi imaṃ navahi vaṇamukhehi paggharantaṃ kāyaṃ chaḍḍetvā anapekkho nibbānapuraṃ pavisissāmi. Yathā ca puriso nānāratanāni ādāya corehi saddhiṃ maggaṃ gacchanto attano ratananāsabhayena te chaḍḍetvā khemaṃ maggaṃ gaṇhāti, evaṃ ayampi karajakāyo ratanavilopakacorasadiso. Sacāhaṃ ettha taṇhaṃ karissāmi, ariyamaggakusaladhammaratanaṃ me nassissati, tasmā mayā imaṃ corasadisaṃ kāyaṃ chaḍḍetvā amatamahānibbānanagaraṃ pavisituṃ vaṭṭatī’’ti. Tena vuttaṃ – 他又思惟：“譬如饰身之人，弃舍系于颈上之死尸而安乐行去；我亦应如是，无所顾恋，舍此腐臭之身，而入于涅槃城。又譬如男女于粪扫堆上大小便已，不以怀抱之，亦不以衣角裹之而去，唯厌恶而无所顾恋，弃之而去；我亦应如是，无所顾恋，舍此腐臭之身，而入于不死涅槃城。又譬如舟人，无所顾恋，舍弃朽坏之舟而去；我亦应如是，无所顾恋，舍此九窍流不净身，而入于涅槃城。又譬如有人，携种种宝，与盗贼同行，惧失其宝，遂舍离彼等，取安稳道；此业生身亦复如是，犹如劫宝之贼。我若于此身生爱，则圣道善法之宝，必将毁失。是故我应舍此贼身，而入于不死大涅槃城。”是故说： ‘‘Yathāpi [Pg.7] kuṇapaṃ puriso, kaṇṭhe baddhaṃ jigucchiya; Mocayitvāna gaccheyya, sukhī serī sayaṃvasī. 犹如一人，颈系腐尸，心生厌恶；解脱之而离去，安乐、自由、自主。 ‘‘Tathevimaṃ pūtikāyaṃ, nānākuṇapasañcayaṃ; Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko. 如是此臭秽身，种种腐尸积聚；我当舍弃而离去，无所系恋，无所求。 ‘‘Yathā uccāraṭṭhānamhi, karīsaṃ naranāriyo; Chaḍḍayitvāna gacchanti, anapekkhā anatthikā. 犹如男女于便溺处，舍粪而去，无所系恋，无所求。 ‘‘Evamevāhaṃ imaṃ kāyaṃ, nānākuṇapapūritaṃ; Chaḍḍayitvāna gacchissaṃ, vaccaṃ katvā yathā kuṭiṃ. 我此身亦复如是，为种种腐尸所充满；我当舍弃而离去，犹如排泄已出孤邸。 ‘‘Yathāpi jajjaraṃ nāvaṃ, paluggaṃ udagāhiniṃ; Sāmī chaḍḍetvā gacchanti, anapekkhā anatthikā. “譬如腐朽之舟，渗水而破败，船主无所顾恋，舍之而去。” ‘‘Evamevāhaṃ imaṃ kāyaṃ, navacchiddaṃ dhuvassavaṃ; Chaḍḍayitvāna gacchissaṃ, jiṇṇanāvaṃva sāmikā. “我此身亦复如是，九孔恒流不净物；我当弃之而去，犹如船主弃朽舟。” ‘‘Yathāpi puriso corehi, gacchanto bhaṇḍamādiya; Bhaṇḍacchedabhayaṃ disvā, chaḍḍayitvāna gacchati. “譬如有人携财与盗贼同行，见财物有被劫之危，遂舍弃盗贼而去。” ‘‘Evameva ayaṃ kāyo, mahācorasamo viya; Pahāyimaṃ gamissāmi, kusalacchedanā bhayā’’ti. “此身亦复如是，犹如大盗贼；为惧善法被劫，我当舍此身而去。” Evaṃ sumedhapaṇḍito nānāvidhāhi upamāhi imaṃ nekkhammūpasaṃhitaṃ atthaṃ cintetvā sakanivesane aparimitabhogakkhandhaṃ heṭṭhā vuttanayena kapaṇaddhikādīnaṃ vissajjetvā mahādānaṃ datvā vatthukāme ca kilesakāme ca pahāya amaranagarato nikkhamitvā ekakova himavante dhammikaṃ nāma pabbataṃ nissāya assamaṃ katvā tattha paṇṇasālañca caṅkamañca māpetvā pañcahi nīvaraṇadosehi vajjitaṃ ‘‘evaṃ samāhite citte’’tiādinā nayena vuttehi aṭṭhahi kāraṇaguṇehi samupetaṃ abhiññāsaṅkhātaṃ balaṃ āharituṃ tasmiṃ assamapade navadosasamannāgataṃ sāṭakaṃ pajahitvā, dvādasaguṇasamannāgataṃ vākacīraṃ nivāsetvā, isipabbajjaṃ pabbaji. Evaṃ pabbajito aṭṭhadosasamākiṇṇaṃ taṃ paṇṇasālaṃ pahāya dasaguṇasamannāgataṃ rukkhamūlaṃ upagantvā sabbaṃ dhaññavikatiṃ pahāya pavattaphalabhojano hutvā nisajjaṭṭhānacaṅkamanavaseneva [Pg.8] padhānaṃ padahanto sattāhabbhantareyeva aṭṭhannaṃ samāpattīnaṃ pañcannañca abhiññānaṃ lābhī ahosi. Evaṃ taṃ yathāpatthitaṃ abhiññābalaṃ pāpuṇi. Tena vuttaṃ – 如是，善慧智者以种种譬喻思惟此一趣向出离之义后，于其住处，将无量财宝依前所述之方式，布施予贫困者、乞丐等，行大布施。舍离事欲与烦恼欲，自不死城(Amaranagara)出离，独自一人前往雪山(Himavanta)，依止名为法山(Dhammika)的山峰，建造茅蓬。于彼处，建造叶庵与经行处，远离五盖，以及由“如是心已善正定”等语所说之八种因缘功德具足，为引生神通力，于彼茅蓬中，舍弃具九过患的布衣，披上具十二功德的树皮衣，出家为仙人。如是出家后，舍弃那具八过患的叶庵，前往具十功德的树下，舍弃一切谷物制品，以自然落果为食，仅以坐、立与经行的方式精勤，即在七日之内，证得八等至与五神通。如是，他即达到如所希求的神通力。因此有此偈颂： ‘‘Evāhaṃ cintayitvāna, nekakoṭisataṃ dhanaṃ; Nāthānāthānaṃ datvāna, himavantamupāgamiṃ. “如是我思惟，施予无数亿财富，予有依无依者，而后我往雪山去。” ‘‘Himavantassāvidūre, dhammiko nāma pabbato; Assamo sukato mayhaṃ, paṇṇasālā sumāpitā. “离雪山不远处，有山名为法山；我之净修处善造，叶庵亦善建成。” ‘‘Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjitaṃ; Aṭṭhaguṇasamupetaṃ, abhiññābalamāhariṃ. 我于彼处造经行处，远离五过患；具足八功德，引生神通力。 ‘‘Sāṭakaṃ pajahiṃ tattha, navadosamupāgataṃ; Vākacīraṃ nivāsesiṃ, dvādasaguṇamupāgataṃ. 我于彼处舍弃具九过患之布衣，穿上具十二功德之树皮衣。 ‘‘Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakaṃ; Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgataṃ. 我舍弃充满八过患之叶庵，前往具足十功德之树下。 ‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato; Anekaguṇasampannaṃ, pavattaphalamādiyiṃ. 我尽舍播种与种植之谷物，食用具足众多功德之自落果。 ‘‘Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame; Abbhantaramhi sattāhe, abhiññābala pāpuṇi’’nti. 我于彼处，于坐、立、经行中精勤修行；于七日之内，我证得神通之力。 Tattha ‘‘assamo sukato mayhaṃ, paṇṇasālā sumāpitā’’ti imāya pana pāḷiyā sumedhapaṇḍitena assamapaṇṇasālacaṅkamā sahatthā māpitā viya vuttā. Ayaṃ panettha attho – mahāsattañhi ‘‘himavantaṃ ajjhogāhetvā ajja dhammikapabbataṃ pavisissatī’’ti disvā sakko vissakammadevaputtaṃ āmantesi – ‘‘tāta, ayaṃ sumedhapaṇḍito ‘pabbajissāmī’ti nikkhanto, etassa vasanaṭṭhānaṃ māpehī’’ti. So tassa vacanaṃ sampaṭicchitvā ramaṇīyaṃ assamaṃ, suguttaṃ paṇṇasālaṃ, manoramaṃ caṅkamañca māpesi. Bhagavā pana tadā attano puññānubhāvena nipphannaṃ taṃ assamapadaṃ sandhāya ‘‘sāriputta, tasmiṃ dhammikapabbate – 于此，“我之茅蓬善建造，叶庵善筑成”此句巴利，犹如是说善慧智者(Sumedhapaṇḍita)亲手建造了茅蓬、叶庵与经行处。此中义理为：帝释(Sakka)见大士“将深入雪山，今日进入法山(Dhammikapabbata)”，便召见毗首羯磨天子(Vissakammadevaputta)说：“孩子，这位善慧智者为求出家而离家，你为他建造住处吧。”他领命后，便建造了悦意的茅蓬、守护周全的叶庵，以及赏心悦目的经行处。然世尊当时是就由自身福德威力所成之茅蓬处而言，对舍利弗说：“舍利弗，于彼法山上——” ‘‘Assamo [Pg.9] sukato mayhaṃ, paṇṇasālā sumāpitā; Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’’nti. – “我之茅蓬善建造，叶庵善筑成；我于彼处造经行处，远离五过患。” Āha. Tattha sukato mayhanti suṭṭhu kato mayā. Paṇṇasālā sumāpitāti paṇṇacchadanasālāpi me sumāpitā ahosi. 此中，“sukato mayhaṃ”（善建造）意即“suṭṭhu kato mayā”（由我善巧所造）。“Paṇṇasālā sumāpitā”（叶庵善筑成）意即“paṇṇacchadanasālāpi me sumāpitā ahosi”（我之覆叶茅舍亦善筑成）。 Pañcadosavivajjitanti pañcime caṅkamadosā nāma thaddhavisamatā, antorukkhatā, gahanacchannatā, atisambādhatā, ativisālatāti. Thaddhavisamabhūmibhāgasmiñhi caṅkame caṅkamantassa pādā rujjanti, phoṭā uṭṭhahanti, cittaṃ ekaggataṃ na labhati, kammaṭṭhānaṃ vipajjati. Mudusamatale pana phāsuvihāraṃ āgamma kammaṭṭhānaṃ sampajjati. Tasmā thaddhavisamabhūmibhāgatā eko dosoti veditabbo. Caṅkamassa anto vā majjhe vā koṭiyaṃ vā rukkhe sati pamādamāgamma caṅkamantassa nalāṭaṃ vā sīsaṃ vā paṭihaññatīti antorukkhatā dutiyo doso. Tiṇalatādigahanacchanne caṅkame caṅkamanto andhakāravelāyaṃ uragādike pāṇe akkamitvā vā māreti, tehi vā daṭṭho dukkhaṃ āpajjatīti gahanacchannatā tatiyo doso. Atisambādhe caṅkame vitthārato ratanike vā aḍḍharatanike vā caṅkamantassa paricchede pakkhalitvā nakhāpi aṅguliyopi bhijjantīti atisambādhatā catuttho doso. Ativisāle caṅkame caṅkamantassa cittaṃ vidhāvati, ekaggataṃ na labhatīti ativisālatā pañcamo doso. Puthulato pana diyaḍḍharatanaṃ dvīsu passesu ratanamattaṃ anucaṅkamaṃ dīghato saṭṭhihatthaṃ mudutalaṃ samavippakiṇṇavālukaṃ caṅkamaṃ vaṭṭati cetiyagirimhi dīpappasādakamahāmahindattherassa caṅkamaṃ viya, tādisaṃ taṃ ahosi. Tenāha – ‘‘caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’nti. “远离五种过患”是指这五种经行处的过患：坚硬不平、中间有树、杂草丛生、过于狭窄、过于宽广。在坚硬不平的地面经行时，脚会疼痛，会起水泡，心无法专注，业处也会退失。而在柔软平坦的地面，则能安适而住，依此业处也能成就。因此，坚硬不平的地面应被视为第一种过患。如果经行道的内部、中间或边缘有树，经行者可能会因疏忽而撞到额头或头部，因此，中间有树是第二种过患。在被草、藤等覆盖的经行道上经行，在昏暗时可能会踩到蛇等有情而将其杀死，或者被它们咬伤而遭受痛苦，因此，杂草丛生是第三种过患。在过于狭窄的经行道上经行，若其宽度为一肘或半肘，经行者在边缘滑倒时，指甲甚至手指都可能折断，因此，过于狭窄是第四种过患。在过于宽广的经行道上经行时，心会散乱，无法获得专注，因此，过于宽广是第五种过患。适宜的经行道，其宽度为一肘半，两侧各有约一肘的环行道，长度六十肘，地面柔软，并均匀铺有细沙，就像在支提山（Cetiyagiri）上为岛屿带来光明的摩哂陀大长老的经行道一样；（他所造的）经行道就是那样的。因此（经中）说：“我在那里建造了经行处，远离了五种过患”。 Aṭṭhaguṇasamupetanti aṭṭhahi samaṇasukhehi upetaṃ. Aṭṭhimāni samaṇasukhāni nāma dhanadhaññapariggahābhāvo, anavajjapiṇḍapātapariyesanabhāvo, nibbutapiṇḍapātabhuñjanabhāvo, raṭṭhaṃ pīḷetvā dhanasāraṃ vā sīsakahāpaṇādīni vā gaṇhantesu rājakulesu raṭṭhapīḷanakilesābhāvo, upakaraṇesu nicchandarāgabhāvo, coravilope nibbhayabhāvo, rājarājamahāmattehi asaṃsaṭṭhabhāvo, catūsu disāsu appaṭihatabhāvoti[Pg.10]. Idaṃ vuttaṃ hoti – ‘‘yathā tasmiṃ assame vasantena sakkā honti imāni aṭṭha sukhāni vindituṃ, evaṃ aṭṭhaguṇasamupetaṃ taṃ assamaṃ māpesi’’nti. “具足八种功德”是指具足八种沙门安乐：一、无有财谷之积蓄；二、寻求无过之食；三、受用寂静之食；四、于压榨国土、夺取财宝或征收人头税等之王族中，无有压迫国民之烦恼；五、于资具无欲贪；六、于盗贼劫掠时无所畏惧；七、不与国王、大臣交往；八、于四方无有障碍。此言：“为令居住于彼茅舍者能得此八种安乐，故彼建造了具足八种功德之茅舍。” Abhiññābalamāharinti pacchā tasmiṃ assame vasanto kasiṇaparikammaṃ katvā abhiññānañca samāpattīnañca uppādanatthāya aniccato ca dukkhato ca vipassanaṃ ārabhitvā thāmappattaṃ vipassanābalaṃ āhariṃ. Yathā tasmiṃ vasanto taṃ balaṃ āharituṃ sakkomi, evaṃ taṃ assamaṃ abhiññatthāya vipassanābalassa anucchavikaṃ katvā māpesinti attho. “我引生了胜知力”：其后，我住于彼茅舍，作遍处预备，为生起诸胜知(abhiññā)与等至(samāpatti)，而从无常、苦二相修习观(vipassanā)，引生了坚固的观力。此义为：“我建造彼茅舍，使其适合于胜知与观力，以便我住于彼处时，能引生彼力。” Sāṭakaṃ pajahiṃ tattha, navadosamupāgatanti etthāyaṃ anupubbikathā. Tadā kira kuṭileṇacaṅkamādipaṭimaṇḍitaṃ pupphūpagaphalūpagarukkhasañchannaṃ ramaṇīyaṃ madhurasalilāsayaṃ apagatavāḷamigabhiṃsanakasakuṇaṃ pavivekakkhamaṃ assamaṃ māpetvā alaṅkatacaṅkamassa ubhosu antesu ālambanaphalakaṃ saṃvidhāya nisīdanatthāya caṅkamavemajjhe samatalaṃ muggavaṇṇasilaṃ māpetvā anto paṇṇasālāya jaṭāmaṇḍalavākacīratidaṇḍakuṇḍikādike tāpasaparikkhāre maṇḍape pānīyaghaṭapānīyasaṅkhapānīyasarāvāni, aggisālāyaṃ aṅgārakapalladāruādīnīti evaṃ yaṃ yaṃ pabbajitānaṃ upakārāya saṃvattati, taṃ sabbaṃ māpetvā paṇṇasālāya bhittiyaṃ – ‘‘ye keci pabbajitukāmā ime parikkhāre gahetvā pabbajantū’’ti akkharāni chinditvā devalokameva gate vissakammadevaputte sumedhapaṇḍito himavantapāde girikandarānusārena attano nivāsānurūpaṃ phāsukaṭṭhānaṃ olokento nadīnivattane vissakammanimmitaṃ sakkadattiyaṃ ramaṇīyaṃ assamaṃ disvā caṅkamanakoṭiṃ gantvā padavaḷañjaṃ apassanto ‘‘dhuvaṃ pabbajitā dhuragāme bhikkhaṃ pariyesitvā kilantarūpā āgantvā paṇṇasālaṃ pavisitvā nisinnā bhavissantī’’ti cintetvā thokaṃ āgametvā ‘‘ativiya cirāyanti, jānissāmī’’ti paṇṇasāladvāraṃ vivaritvā anto pavisitvā ito cito ca olokento mahābhittiyaṃ akkharāni vācetvā ‘‘mayhaṃ kappiyaparikkhārā ete, ime gahetvā pabbajissāmī’’ti attanā nivatthapārutaṃ sāṭakayugaṃ pajahi. Tenāha ‘‘sāṭakaṃ pajahiṃ tatthā’’ti. Evaṃ paviṭṭho ahaṃ, sāriputta, tassaṃ paṇṇasālāyaṃ sāṭakaṃ pajahiṃ. “我在那里舍弃了衣服，因其具足九种过患”：此处是其次第解说。据说当时，天子毗首羯磨（Vissakamma）化现了一座净修处，它装饰有孤邸、洞窟、经行处等，覆盖着开花结果的树木，有甘甜的水池，远离了猛兽与骇人的鸟类，适合于独住。他在装饰好的经行处两端设置了扶手，为了坐下而在经行处中间化现了平坦的绿豆色石板。在叶茅屋内部，有发髻、树皮衣、三支杖、水罐等苦行者的用具；在凉亭里，有饮水罐、饮水螺、饮水钵；在火堂里，有炭盆、柴薪等。就这样，凡是对出家人有益之物，他都一一化现齐全。他在叶茅屋的墙壁上刻下文字：“任何想要出家的人，都可以拿走这些用具出家。”当毗首羯磨天子前往天界后，善慧智者（Sumedha-paṇḍita）沿着喜马拉雅山脚的山谷，寻找适合自己居住的舒适地方时，在河湾处看见了由毗首羯磨所造、帝释天所赠的宜人净修处。他走到经行处的一端，没有看到脚印，心想：“必定是有出家人到附近的村里乞食，疲惫归来后进入叶茅屋坐下了。”他稍等片刻，又想：“他们离开太久了，我当去看个究竟。”于是打开叶茅屋的门，进入里面四处察看，在大墙上读到那些文字：“这些是适合我的资具，我要拿走它们出家。”于是他便舍弃了自己所穿的一对衣物。因此说：“我在那里舍弃了衣服。”舍利弗，我就是这样进入那座叶茅屋，舍弃了衣服。 Navadosamupāgatanti [Pg.11] sāṭakaṃ pajahanto nava dose disvā pajahinti dīpeti. Tāpasapabbajjaṃ pabbajitānañhi sāṭakasmiṃ nava dosā upaṭṭhahanti. Mahagghabhāvo eko doso, parapaṭibaddhatāya uppajjanabhāvo eko, paribhogena lahuṃ kilissanabhāvo eko, kiliṭṭho hi dhovitabbo ca rajitabbo ca hoti, paribhogena jīraṇabhāvo eko, jiṇṇassa hi tunnaṃ vā aggaḷadānaṃ vā kātabbaṃ hoti, puna pariyesanāya durabhisambhavabhāvo eko, tāpasapabbajjāya asāruppabhāvo eko, paccatthikānaṃ sādhāraṇabhāvo eko, yathā hi naṃ paccatthikā na gaṇhanti, evaṃ gopetabbo hoti, paribhuñjantassa vibhūsanaṭṭhānabhāvo eko, gahetvā vicarantassa khandhabhāramahicchabhāvo ekoti. “具足九种过患”：此句是为了说明，舍弃衣服者是因见到此九种过患才舍弃的。对于修苦行出家者而言，衣服有九种过患：价格昂贵是一过患；依靠他人而生起是一过患；穿着后易脏污是一过患，因为脏污了就必须洗涤与染色；穿着后易破旧是一过患，因为破旧了就必须缝补或打补丁；再次寻觅难以获得是一过患；与修苦行出家不相称是一过患；为敌者所共有是一过患，因为必须守护它，以免被敌者夺取；穿着时成为装饰品是一过患；携带行走时成为肩上重负，并引起大欲是一过患。 Vākacīraṃ nivāsesinti tadāhaṃ, sāriputta, ime nava dose disvā sāṭakaṃ pahāya vākacīraṃ nivāsesiṃ, muñjatiṇaṃ hīraṃ hīraṃ katvā ganthetvā kataṃ vākacīraṃ nivāsanapārupanatthāya ādiyinti attho. “我穿上了树皮衣”：舍利弗，那时我见到这九种过患后，便舍弃了那件衣服而穿上了树皮衣。其义是：我将文珠草（muñja）撕成纤维，编结成树皮衣，取来作为下衣与上衣之用。 Dvādasa guṇamupāgatanti dvādasahi ānisaṃsehi samannāgataṃ. Vākacīrasmiñhi dvādasa ānisaṃsā – appagghaṃ sundaraṃ kappiyanti ayaṃ tāva eko ānisaṃso, sahatthā kātuṃ sakkāti ayaṃ dutiyo, paribhogena saṇikaṃ kilissati, dhoviyamānepi papañco natthīti ayaṃ tatiyo, paribhogena jiṇṇepi sibbitabbābhāvo catuttho, puna pariyesantassa sukhena karaṇabhāvo pañcamo, tāpasapabbajjāya sāruppabhāvo chaṭṭho, paccatthikānaṃ nirupabhogabhāvo sattamo, paribhuñjantassa vibhūsanaṭṭhānābhāvo aṭṭhamo, dhāraṇe sallahukabhāvo navamo, cīvarapaccaye appicchabhāvo dasamo, vākuppattiyā dhammikaanavajjabhāvo ekādasamo, vākacīre naṭṭhepi anapekkhabhāvo dvādasamoti. “具足十二种功德”，即具足十二种利益。树皮衣有十二种利益：价格低廉、美观且适宜是一利益；可以亲手制作是第二利益；穿着后缓慢脏污，即使洗涤也没有繁琐是第三利益；穿着后即使破旧也无需缝补是第四利益；再次寻觅时容易制作是第五利益；适合修苦行出家是第六利益；不为敌者所用是第七利益；穿着时不会成为装饰品是第八利益；携带轻便是第九利益；对衣物资具少欲是第十利益；树皮衣的获得如法且无过失是第十一利益；树皮衣遗失也不会有牵挂是第十二利益。 Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakanti kathaṃ pajahiṃ? So kira varasāṭakayugaṃ omuñcanto cīvaravaṃse laggitaṃ anojapupphadāmasadisaṃ rattaṃ vākacīraṃ gahetvā nivāsetvā tassūpari aparaṃ suvaṇṇavaṇṇaṃ vākacīraṃ paridahitvā punnāgapupphasantharasadisaṃ sakhuraṃ ajinacammaṃ ekaṃsaṃ katvā jaṭāmaṇḍalaṃ [Pg.12] paṭimuñcitvā cūḷāya saddhiṃ niccalabhāvakaraṇatthaṃ sārasūciṃ pavesetvā muttājālasadisāya sikkāya pavāḷavaṇṇaṃ kuṇḍikaṃ odahitvā tīsu ṭhānesu vaṅkaṃ kājaṃ ādāya ekissā kājakoṭiyā kuṇḍikaṃ, ekissā aṅkusapacchitidaṇḍakādīni olaggetvā khārikājaṃ aṃse katvā dakkhiṇena hatthena kattaradaṇḍaṃ gahetvā paṇṇasālato nikkhamitvā saṭṭhihatthe mahācaṅkame aparāparaṃ caṅkamanto attano vesaṃ oloketvā – ‘‘mayhaṃ manoratho matthakaṃ patto, sobhati vata me pabbajjā, buddhapaccekabuddhādīhi sabbehi dhīrapurisehi vaṇṇitā thomitā ayaṃ pabbajjā nāma, pahīnaṃ me gihibandhanaṃ, nikkhantosmi nekkhammaṃ, laddhā me uttamapabbajjā, karissāmi samaṇadhammaṃ, labhissāmi maggaphalasukha’’nti ussāhajāto khārikājaṃ otāretvā caṅkamavemajjhe muggavaṇṇasilāpaṭṭe suvaṇṇapaṭimā viya nisinno divasabhāgaṃ vītināmetvā sāyanhasamayaṃ paṇṇasālaṃ pavisitvā bidalamañcakapasse kaṭṭhattharikāya nipanno sarīraṃ utuṃ gāhāpetvā balavapaccūse pabujjhitvā attano āgamanaṃ āvajjesi – ‘‘ahaṃ gharāvāse ādīnavaṃ disvā amitabhogaṃ anantayasaṃ pahāya araññaṃ pavisitvā nekkhammagavesako hutvā pabbajito. Ito dāni paṭṭhāya pamādacāraṃ carituṃ na vaṭṭati, pavivekañhi pahāya vicarantaṃ micchāvitakkamakkhikā khādanti, idāni mayā vivekamanubrūhetuṃ vaṭṭati, ahañhi gharāvāsaṃ palibodhato disvā nikkhanto, ayañca manāpā paṇṇasālā, beluvapakkavaṇṇā paribhaṇḍakatā bhūmi, rajatavaṇṇā setabhittiyo, kapotapādavaṇṇaṃ paṇṇacchadanaṃ, vicittattharaṇavaṇṇo bidalamañcako, nivāsaphāsukaṃ vasanaṭṭhānaṃ, na etto atirekatarā viya me gehasampadā paññāyatī’’ti paṇṇasālāya dose vicinanto aṭṭha dose passi. “我舍弃了充满八种过患的叶屋。”——如何舍弃呢？据说，他解下华美的衣裳，从衣架上取下如阿诺嘉(Anojā)花环般鲜红的树皮衣穿上，又在其上披了一件金色的树皮衣，将如龙花树(punnāga)花铺般、连着蹄子的黑羚羊皮(ajinacamma)斜披于一肩，束起环状的发髻，为使其固定，用一支心木发针穿过顶髻，将珊瑚色的水瓶(kuṇḍika)放入珍珠网般的提网中，拿起三处弯曲的扁担，一端挂着水瓶，另一端挂着钩、篮、杖等物，将扁担扛在肩上，右手拿着手杖，走出叶屋。在六十肘长的大经行处来回经行，审视自己的装束后想道：“我的心愿已达顶峰，我的出家生活多么庄严！此出家乃为诸佛、独觉佛等一切贤智者所称赞、赞颂。我已舍弃居家束缚，出离世俗，获得了最上的出家。我将修习沙门之法，必证道果之乐。”他精神振奋，放下扁担，在经行处中央的豆绿色石板上如金像般静坐，度过白日。傍晚时分，他进入叶屋，躺在竹床边的木板铺上，让身体适应气候。黎明时分醒来，他回想自己前来之事：“我因见到在家的过患，舍弃了无量的财富与无尽的声誉，进入森林寻求出离而出家。自今而后，不应放逸而行。舍离独处而游荡者，必为邪思之蝇所叮咬。如今我应增长独处。我正是因为见到在家的束缚才出离的。而这叶屋如此赏心悦目，地面平整，呈熟木橘色；墙壁洁白，犹如白银；叶盖屋顶，色如鸽足；竹床铺设有缤纷的垫褥；此住处安稳舒适。我俗家的财富似乎也未曾胜过此处。”他如此审视叶屋的过失，见到了八种过患。 Paṇṇasālaparibhogasmiñhi aṭṭha ādīnavā – mahāsamārambhena dabbasambhāre samodhānetvā karaṇapariyesanabhāvo eko ādīnavo, tiṇapaṇṇamattikāsu patitāsu tāsaṃ punappunaṃ ṭhapetabbatāya nibaddhajagganabhāvo dutiyo, senāsanaṃ nāma mahallakassa pāpuṇāti, avelāya vuṭṭhāpiyamānassa cittekaggatā na hotīti uṭṭhāpanīyabhāvo tatiyo, sītuṇhādipaṭighātena kāyassa sukhumālakaraṇabhāvo catuttho[Pg.13], gehaṃ paviṭṭhena yaṃkiñci pāpaṃ sakkā kātunti garahāpaṭicchādanabhāvo pañcamo, ‘‘mayha’’nti pariggahakaraṇabhāvo chaṭṭho, gehassa atthibhāvo nāmesa sadutiyakavāso viyāti sattamo, ūkāmaṅgulagharagoḷikādīnaṃ sādhāraṇatāya bahusādhāraṇabhāvo aṭṭhamo. Iti ime aṭṭha ādīnave disvā mahāsatto paṇṇasālaṃ pajahi. Tenāha – ‘‘aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka’’nti. 享用叶茅篷(paṇṇasāla)有八种过患：一、须大费周章，筹集材料，寻求建造；二、草、叶、泥土掉落，须时常修补，持续清扫维护；三、住处通常归于长老，若被非时唤起，则心不得专注，有此须应召而起之患；四、因抵御寒暑等而令身体娇弱；五、进入屋中，可为任何恶行，得以遮蔽应受谴责之事；六、生起“我所”之执取；七、拥有屋舍，犹如与伴侣共住；八、与虱、蠼螋、壁虎等众多生物共用。大士见此八种过患，遂舍弃叶茅篷。是故说：“充满八种过失，我舍弃叶茅篷。” Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgatanti channaṃ paṭikkhipitvā dasahi guṇehi upetaṃ rukkhamūlaṃ upagatosmīti vadati. Tatrime dasa guṇā – appasamārambhatā eko guṇo, upagamanamattakameva hi tattha hotīti. Appaṭijagganatā dutiyo, tañhi sammaṭṭhampi asammaṭṭhampi paribhogaphāsukaṃ hotiyeva. Anuṭṭhāpanīyabhāvo tatiyo. Garahaṃ nappaṭicchādeti, tattha hi pāpaṃ karonto lajjatīti garahāya appaṭicchannabhāvo catuttho. Abbhokāsavāso viya kāyaṃ na santhambhetīti kāyassa asanthambhanabhāvo pañcamo, pariggahakaraṇābhāvo chaṭṭho, gehālayapaṭikkhepo sattamo. Bahusādhāraṇe gehe viya ‘‘paṭijaggissāmi naṃ, nikkhamathā’’ti nīharaṇakābhāvo aṭṭhamo, vasantassa sappītikabhāvo navamo, rukkhamūlasenāsanassa gatagataṭṭhāne sulabhatāya anapekkhabhāvo dasamoti ime dasaguṇe disvā rukkhamūlaṃ upagatosmīti vadati. “我已至树下，具足十种功德”——此谓舍弃遮蔽，我来到具足十种功德的树下。此十种功德为：一、少事务，仅需前往即可。二、不需照料，其地无论扫洒与否，皆适宜使用。三、不需请离。四、不覆过失，于彼处行恶者会感羞耻。五、身不僵硬，犹如住于露地。六、不执为己有。七、舍离对屋舍之贪著。八、不驱离他人，不像在众人共住的屋舍中说：“我来照料，你们出去！”。九、住者有喜。十、无所顾念，因树下住处随处易得。见此十种功德，故说“我已至树下”。 Imāni hi ettakāni kāraṇāni sallakkhetvā mahāsatto punadivase bhikkhāya gāmaṃ pāvisi. Athassa sampattagāme manussā mahantena ussāhena bhikkhaṃ adaṃsu. So bhattakiccaṃ niṭṭhāpetvā assamaṃ āgamma nisīditvā cintesi – ‘‘nāhaṃ ‘āhāraṃ labhāmī’ti pabbajito, siniddhāhāro nāmesa mānamadapurisamade vaḍḍheti, āhāramūlakassa ca dukkhassa anto natthi, yaṃnūnāhaṃ vāpitaropitadhaññanibbattakaṃ āhāraṃ pajahitvā pavattaphalabhojano bhaveyya’’nti. So tato paṭṭhāya tathā katvā ghaṭento vāyamanto sattāhabbhantareyeva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattesi. Tena vuttaṃ – 大士思惟此等缘由后，于翌日为乞食而进入村庄。抵达村庄时，人们以极大的热情供养他食物。他用完餐，回到茅蓬坐下，心想：“我出家并非为求食物，精美食物只会增长慢憍与士夫憍，且以食物为根源的痛苦永无止境。我何不舍弃由播种、种植谷物而得的食物，改为食用自然生长的果实呢？”他从那时起便如此实行，努力精进，于七日之内即证得八等至与五神通。因此而说： ‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato; Anekaguṇasampannaṃ, pavattaphalamādiyiṃ. 播种耕耘之谷物，我已尽弃无余；具足众多功德之自然果实，我已采食。 ‘‘Tatthappadhānaṃ [Pg.14] padahiṃ, nisajjaṭṭhānacaṅkame; Abbhantaramhi sattāhe, abhiññābala pāpuṇi’’nti. 于宴坐、站立与经行中，我勤奋精进；于七日之内，证得神通之力。 Dīpaṅkaro buddho 燃灯佛 Evaṃ abhiññābalaṃ patvā sumedhatāpase samāpattisukhena vītināmente dīpaṅkaro nāma satthā loke udapādi. Tassa paṭisandhijātibodhi dhammacakkappavattanesu sakalāpi dasasahassilokadhātu saṅkampi sampakampi sampavedhi, mahāviravaṃ ravi, dvattiṃsa pubbanimittāni pāturahesuṃ. Sumedhatāpaso samāpattisukhena vītināmento neva taṃ saddamassosi, na ca tāni nimittāni addasa. Tena vuttaṃ – 如是证得神通力后，当善慧（Sumedha）苦行者安住于禅定之乐时，名为燃灯（Dīpaṅkara）的导师出现于世间。当他结生、出生、觉悟、转法轮时，整个一万个世界体系皆震动、大震动、遍动，发出巨大的声响，三十二种前兆显现。善慧苦行者因安住于禅定之乐，既未听到那声响，也未见到那些前兆。是故说： ‘‘Evaṃ me siddhippattassa, vasībhūtassa sāsane; Dīpaṅkaro nāma jino, uppajji lokanāyako. 如是我已证得成就，已于教法中获得自在；名为燃灯的胜者，世间导师出现。 ‘‘Uppajjante ca jāyante, bujjhante dhammadesane; Caturo nimitte nāddasaṃ, jhānaratisamappito’’ti. 当他入胎、出生、觉悟、宣说正法时，我因沉浸于禅悦，未曾见到此四种征兆。 Tasmiṃ kāle dīpaṅkaradasabalo catūhi khīṇāsavasatasahassehi parivuto anupubbena cārikaṃ caramāno rammaṃ nāma nagaraṃ patvā sudassanamahāvihāre paṭivasati. Rammanagaravāsino ‘‘dīpaṅkaro kira samaṇissaro paramābhisambodhiṃ patvā pavattavaradhammacakko anupubbena cārikaṃ caramāno amhākaṃ rammanagaraṃ patvā sudassanamahāvihāre paṭivasatī’’ti sutvā sappinavanītādīni ceva bhesajjāni vatthacchādanāni ca gāhāpetvā gandhamālādihatthā yena buddho, yena dhammo, yena saṅgho, tanninnā tappoṇā tappabbhārā hutvā satthāraṃ upasaṅkamitvā vanditvā gandhamālādīhi pūjetvā ekamantaṃ nisinnā dhammadesanaṃ sutvā svātanāya nimantetvā uṭṭhāyāsanā pakkamiṃsu. 那时，燃灯十力者被四十万位漏尽者围绕，次第游行，抵达名为兰马（Ramma）的城市，住在善见（Sudassana）大精舍。兰马城的居民听说：“据说沙门之主燃灯已证得无上正等觉，转动殊胜法轮，次第游行来到我们的兰马城，住在善见大精舍。”便命人备妥酥油、生酥等药品和衣物，手持香与花鬘等，心向佛、法、僧，以此为归趣、以此为倾向、以此为目标，前往拜见导师，顶礼后用香与花鬘等供养，然后坐于一旁。听闻说法后，他们邀请佛陀明日受供，便从座位起身离开。 Te punadivase mahādānaṃ sajjetvā nagaraṃ alaṅkaritvā dasabalassa āgamanamaggaṃ alaṅkarontā udakabhinnaṭṭhānesu paṃsuṃ pakkhipitvā samaṃ bhūmitalaṃ katvā rajatapaṭṭavaṇṇaṃ vālukaṃ ākiranti, lāje ceva pupphāni ca vikiranti, nānāvirāgehi vatthehi dhajapaṭāke ussāpenti, kadaliyo ceva puṇṇaghaṭapantiyo ca patiṭṭhāpenti. Tasmiṃ kāle sumedhatāpaso attano assamapadā ākāsaṃ uggantvā, tesaṃ manussānaṃ uparibhāgena ākāsena gacchanto te haṭṭhatuṭṭhe manusse disvā ‘‘kiṃ nu kho kāraṇa’’nti [Pg.15] ākāsato oruyha ekamantaṃ ṭhito manusse pucchi – ‘‘ambho, kassa tumhe idha visamaṃ maggaṃ alaṅkarothā’’ti? Tena vuttaṃ – 次日，他们准备大布施，装饰城市，也装饰十力者(dasabala)将要行经的道路。他们在有水坑的地方填土，使地面平整，撒上银色的沙，散布炒米和鲜花，升起各种颜色的布幡和旗帜，并安置了香蕉树和一排排满水瓶。那时，善慧(Sumedha)苦行者从自己的修行处升到空中，从那些人的上方经由空中行进时，看见这些欣喜满足的人们，心想：“究竟是何缘故？”便从空中降下，站在一旁问众人道：“诸位，你们在此为谁装饰这条不平的道路？”因此说： ‘‘Paccantadesavisaye, nimantetvā tathāgataṃ; Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā. “于边远地区，既已邀请如来；彼等心怀喜悦，清扫其未来之道。 ‘‘Ahaṃ tena samayena, nikkhamitvā sakassamā; Dhunanto vākacīrāni, gacchāmi ambare tadā. “其时我正离开自己的茅舍，抖动着树皮衣，行于空中。 ‘‘Vedajātaṃ janaṃ disvā, tuṭṭhahaṭṭhaṃ pamoditaṃ; Orohitvāna gaganā, manusse pucchi tāvade. “看见众人欣喜、满足、快乐，我从空中降下，即刻询问他们。 ‘‘‘Tuṭṭhahaṭṭho pamudito, vedajāto mahājano; Kassa sodhīyati maggo, añjasaṃ vaṭumāyana’’’nti. “‘大众欣喜满足，满心欢悦；此笔直之道，是为谁而清扫？’” Manussā āhaṃsu – ‘‘bhante sumedha, na tvaṃ jānāsi, dīpaṅkaro dasabalo sammāsambuddho sambodhiṃ patvā pavattavaradhammacakko cārikaṃ caramāno amhākaṃ nagaraṃ patvā sudassanamahāvihāre paṭivasati. Mayaṃ taṃ bhagavantaṃ nimantayimha, tassetaṃ buddhassa bhagavato āgamanamaggaṃ alaṅkaromā’’ti. Atha sumedhatāpaso cintesi – ‘‘buddhoti kho ghosamattakampi loke dullabhaṃ, pageva buddhuppādo, mayāpi imehi manussehi saddhiṃ dasabalassa maggaṃ alaṅkarituṃ vaṭṭatī’’ti. So te manusse āha – ‘‘sace, bho, tumhe etaṃ maggaṃ buddhassa alaṅkarotha, mayhampi ekaṃ okāsaṃ detha, ahampi tumhehi saddhiṃ maggaṃ alaṅkarissāmī’’ti. Te ‘‘sādhū’’ti sampaṭicchitvā ‘‘sumedhatāpaso iddhimā’’ti jānantā udakabhinnokāsaṃ sallakkhetvā – ‘‘tvaṃ imaṃ ṭhānaṃ alaṅkarohī’’ti adaṃsu. Sumedho buddhārammaṇaṃ pītiṃ gahetvā cintesi – ‘‘ahaṃ imaṃ okāsaṃ iddhiyā alaṅkarituṃ pahomi, evaṃ alaṅkato na maṃ paritosessati, ajja mayā kāyaveyyāvaccaṃ kātuṃ vaṭṭatī’’ti paṃsuṃ āharitvā tasmiṃ padese pakkhipi. 人们说：“尊者须弥陀(Sumedha)，您不知道吗？燃灯(Dīpaṅkara)十力者、正自觉者已证得正觉，转动殊胜法轮，正在游行，已来到我们的城市，住在善见大精舍(Sudassanamahāvihāra)。我们已邀请了那位世尊，正在为佛陀世尊到来的道路进行庄严。”于是，须弥陀苦行者心想：“仅仅是‘佛陀’之声在世间也难得听闻，更何况佛陀出世呢！我也应当和这些人一起去庄严十力者的道路。”他便对那些人说：“诸位，如果你们要为佛陀庄严道路，也请分给我一处，我愿与你们一起庄严道路。”他们应允道：“善哉！”因知须弥陀苦行者有神通，便留意到一处泥泞之处，交给他并说：“你来庄严此处吧。”须弥陀生起以佛陀为所缘的喜悦，心想：“我虽能以神通庄严此处，但如此庄严并不能使我满足，今日我应当亲身劳作。”于是他运来泥土，填入那个地方。 Tassa tasmiṃ padese aniṭṭhiteyeva dīpaṅkaradasabalo mahānubhāvānaṃ chaḷabhiññānaṃ khīṇāsavānaṃ catūhi satasahassehi parivuto devatāsu dibbagandhamālādīhi pūjayantāsu dibbaturiyehi vajjantāsu dibbasaṅgītesu pavattentesu manussesu mānusakehi gandhamālādīhi ceva turiyehi [Pg.16] ca pūjayantesu anopamāya buddhalīlāya manosilātale vijambhamāno sīho viya taṃ alaṅkatapaṭiyattaṃ maggaṃ paṭipajji. Sumedhatāpaso akkhīni ummīletvā alaṅkatamaggena āgacchantassa dasabalassa dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ asītiyā anubyañjanehi anurañjitaṃ byāmappabhāya samparivāritaṃ maṇivaṇṇagaganatale nānappakārā vijjulatā viya āveḷāveḷabhūtā ceva yugaḷayugaḷabhūtā ca chabbaṇṇaghanabuddharasmiyo vissajjentaṃ rūpasobhaggappattaṃ attabhāvaṃ oloketvā – ‘‘ajja mayā dasabalassa jīvitapariccāgaṃ kātuṃ vaṭṭati, mā bhagavā kalalaṃ akkami, maṇiphalakasetuṃ pana akkamanto viya saddhiṃ catūhi khīṇāsavasatasahassehi mama piṭṭhiṃ maddamāno gacchatu, taṃ me bhavissati dīgharattaṃ hitāya sukhāyā’’ti kese mocetvā ajinacammajaṭāmaṇḍalavākacīrāni kāḷavaṇṇe kalale pattharitvā maṇiphalakasetu viya kalalapiṭṭhe nipajji. Tena vuttaṃ – 在那地方尚未完工之时，燃灯(Dīpaṅkara)十力者，为四十万具大威德、六神通、诸漏已尽的阿罗汉所围绕。天人以天界香花等供养，天界乐器鸣响，天界歌咏回荡；众人亦以人间香花及乐器等供养。世尊以无与伦比的佛陀威仪，犹如雄狮于红识石台上漫步，踏上那条装饰妥善的道路。善慧(Sumedha)苦行者睁开双眼，看见十力者正沿着装饰好的道路前来，其身由三十二大士相所庄严，由八十种随好所点缀，周身环绕一寻之光，于宝石色的天空中，放射出六色佛光，犹如种种电光，不时闪现，成双成对，其身形已达色相之妙。他看后心想：“今日我应为十力者献出生命。勿令世尊践踏泥泞，愿他与四十万漏尽阿罗汉，如履宝石桥般，踩踏我背而行。此举于我，将有长夜之义利安乐。”于是他解开头发，将羚皮衣、结发与树皮衣铺于黑色泥泞之上，如宝石桥般，俯卧于泥泞地面。是故说—— ‘‘Te me puṭṭhā viyākaṃsu, ‘buddho loke anuttaro; Dīpaṅkaro nāma jino, uppajji lokanāyako; Tassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ’. 我问他们，他们为我解说：“佛陀于世间，乃是无上者；名为燃灯(Dīpaṅkara)之胜者，世间之导师，已经出世。为他所行的笔直大道，正在被清理。” ‘‘Buddhotivacanaṃ sutvāna, pīti uppajji tāvade; Buddho buddhoti kathayanto, somanassaṃ pavedayiṃ. 一闻“佛陀”之名，喜悦即刻生起；口诵“佛陀，佛陀”，我感受到了欢欣。 ‘‘Tattha ṭhatvā vicintesiṃ, tuṭṭho saṃviggamānaso; ‘Idha bījāni ropissaṃ, khaṇo ve mā upaccagā’. 我站在那里思量，心满意足而又警觉；“我当在此播种，莫让时机空过。” ‘‘Yadi buddhassa sodhetha, ekokāsaṃ dadātha me; Ahampi sodhayissāmi, añjasaṃ vaṭumāyanaṃ. 若你们为佛陀清扫道路，请给我一处地方；我也将清扫这笔直的大道。 ‘‘Adaṃsu te mamokāsaṃ, sodhetuṃ añjasaṃ tadā; Buddho buddhoti cintento, maggaṃ sodhemahaṃ tadā. 那时，他们给了我一处地方来清扫大道；我当时心念“佛陀，佛陀”，清扫着道路。 ‘‘Aniṭṭhite mamokāse, dīpaṅkaro mahāmuni; Catūhi satasahassehi, chaḷabhiññehi tādihi; Khīṇāsavehi vimalehi, paṭipajji añjasaṃ jino. 我负责之处尚未终了，大仙燃灯(Dīpaṅkara)，彼胜者与四十万六通、不动、漏尽、无垢者，一同踏上此笔直大道。 ‘‘Paccuggamanā [Pg.17] vattanti, vajjanti bheriyo bahū; Āmoditā naramarū, sādhukāraṃ pavattayuṃ. 迎候正在进行，许多鼓声响起；人与天神皆欢喜，发出善哉之声。 ‘‘Devā manusse passanti, manussāpi ca devatā; Ubhopi te pañjalikā, anuyanti tathāgataṃ. 天神看见世人，世人亦见天神；彼等皆合掌，追随如来。 ‘‘Devā dibbehi turiyehi, manussā mānusehi ca; Ubhopi te vajjayantā, anuyanti tathāgataṃ. 天神以天乐，世人以人乐；彼等皆演奏着，追随如来。 ‘‘Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ; Disodisaṃ okiranti, ākāsanabhagatā marū. 居于虚空之天神，于十方遍撒天界曼陀罗花、莲花与波利质多罗花。 ‘‘Dibbaṃ candanacuṇṇañca, varagandhañca kevalaṃ; Disodisaṃ okiranti, ākāsanabhagatā marū. 居于虚空之天神，于十方遍撒天界旃檀末与纯净殊胜之香。 ‘‘Campakaṃ salalaṃ nīpaṃ, nāgapunnāgaketakaṃ; Disodisaṃ ukkhipanti, bhūmitalagatā narā. 地上的人们，于十方抛洒瞻波花(campaka)、娑罗罗花(salala)、尼波花(nīpa)、龙华树花(nāga)、普那伽花(punnāga)与露兜树花(ketaka)。 ‘‘Kese muñcitvāhaṃ tattha, vākacīrañca cammakaṃ; Kalale pattharitvāna, avakujjo nipajjahaṃ. 我于彼处解开头发，将树皮衣与兽皮铺于泥泞之上，俯身而卧。 ‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu; Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti. 愿佛陀与弟子们一同踩着我走过去，愿他不要踏入泥泞。这必将为我带来长远利益。 So pana kalalapiṭṭhe nipannakova puna akkhīni ummīletvā dīpaṅkaradasabalassa buddhasiriṃ sampassamāno evaṃ cintesi – ‘‘sace ahaṃ iccheyyaṃ, sabbakilese jhāpetvā saṅghanavako hutvā rammanagaraṃ paviseyyaṃ, aññātakavesena pana me kilese jhāpetvā nibbānappattiyā kiccaṃ natthi, yaṃnūnāhaṃ dīpaṅkaradasabalo viya paramābhisambodhiṃ patvā dhammanāvaṃ āropetvā mahājanaṃ saṃsārasāgarā uttāretvā pacchā parinibbāyeyyaṃ, idaṃ mayhaṃ patirūpa’’nti. Tato aṭṭha dhamme samodhānetvā buddhabhāvāya abhinīhāraṃ katvā nipajji. Tena vuttaṃ – 当时，他躺在泥泞的地上，再次睁开眼睛，瞻望燃灯(Dīpaṅkara)十力世尊的佛陀威光，心中思惟：“如果我愿意，可以烧尽一切烦恼，作为僧团中最年轻的一员进入悦见城。然而，以不为人知的身份烧尽烦恼而证得涅槃，于我无益。我何不像燃灯十力世尊一样，证得无上正等觉，让大众登上法船，将他们从轮回的海洋中渡脱出来，之后再般涅槃，这才是适合我的。”于是，他汇集八法，为成就佛果而发下大愿，然后躺下。因此说—— ‘‘Pathaviyaṃ nipannassa, evaṃ me āsi cetaso; ‘Icchamāno ahaṃ ajja, kilese jhāpaye mama. 我躺卧在地，心中如是思惟：“我若愿意，今日便可烧尽我的烦恼。” ‘‘‘Kiṃ [Pg.18] me aññātavesena, dhammaṃ sacchikatenidha; Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake. “于此，我以不为人知的身份实证圣法，又有何用？我当证得一切知，成为天人世间的佛陀。 ‘‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā; Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ. “我一人独自度脱，作为有大能之人，又有何用？我当证得一切知，度脱包括天人在内的世间。 ‘‘‘Iminā me adhikārena, katena purisuttame; Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ. “凭借我在至上之人前所立下的此番志愿，我将证得一切知，度脱众多民众。 ‘‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave; Dhammanāvaṃ samāruyha, santāressaṃ sadevaka’’’nti. “截断轮回之流，摧毁三有，登上法船，我将度脱包括天人在内的世间。” Yasmā pana buddhattaṃ patthentassa – 因为，对于发愿证得佛果者而言—— ‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ; Pabbajjā guṇasampatti, adhikāro ca chandatā; Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. “生为人身，性别具足，有解脱之因，得见导师，出家，功德具足，有大志愿，以及强烈的意乐；此八法汇集，大愿方能成就。” Manussattabhāvasmiṃyeva hi ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, nāgassa vā supaṇṇassa vā devatāya vā sakkassa vā patthanā no samijjhati. Manussattabhāvepi purisaliṅge ṭhitasseva patthanā samijjhati, itthiyā vā paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā no samijjhati. Purisassapi tasmiṃ attabhāve arahattappattiyā hetusampannasseva patthanā samijjhati, no itarassa. Hetusampannassāpi jīvamānabuddhasseva santike patthentasseva patthanā samijjhati, parinibbute buddhe cetiyasantike vā bodhimūle vā patthentassa na samijjhati. Buddhānaṃ santike patthentassapi pabbajjāliṅge ṭhitasseva samijjhati, no gihiliṅge ṭhitassa. Pabbajitassapi pañcābhiññāaṭṭhasamāpattilābhinoyeva samijjhati, na imāya guṇasampattiyā virahitassa. Guṇasampannenapi yena attano jīvitaṃ buddhānaṃ pariccattaṃ hoti, tasseva iminā adhikārena adhikārasampannassa samijjhati, na itarassa. Adhikārasampannassāpi yassa buddhakārakadhammānaṃ atthāya mahanto chando ca ussāho ca vāyāmo ca pariyeṭṭhi ca, tasseva samijjhati, na itarassa. 唯有处于人身而发愿成佛者，其愿望才能实现；龙、金翅鸟、天神或帝释的愿望则不能实现。即使是人身，也必须是具足男性身份者，其愿望才能实现；女性、黄门、无性者、双性人的愿望则不能实现。即使是男性，也必须是在此生中具足证得阿罗汉之因者，其愿望才能实现；非此者则不能。即使具足此因，也必须是在住世佛陀的面前发愿者，其愿望才能实现；在已般涅槃的佛陀的塔庙前或菩提树下发愿，则不能实现。即使在佛陀面前发愿，也必须是具足出家身份者，其愿望才能实现；具足在家身份者则不能。即使是出家者，也必须是证得五神通与八等至者，其愿望才能实现；缺少此功德者则不能。即使具足此功德，也必须是曾为诸佛献出自己生命，由此具足殊胜之愿者，其愿望才能实现；非此者则不能。即使具足殊胜之愿，也必须是为成就佛果之法而有大欲乐、大勤勉、大努力、大寻求者，其愿望才能实现；非此者则不能。 Tatridaṃ [Pg.19] chandamahantatāya opammaṃ – sace hi evamassa yo sakalacakkavāḷagabbhaṃ ekodakībhūtaṃ attano bāhubalena uttaritvā pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ veḷugumbasañchannaṃ viyūhitvā madditvā padasā gacchanto pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ sattiyo ākoṭetvā nirantaraṃ sattiphalasamākiṇṇaṃ padasā akkamamāno pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ vītaccitaṅgārabharitaṃ pādehi maddamāno pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇātīti. Yo etesu ekampi attano dukkaraṃ na maññati, ‘‘ahaṃ etampi taritvā vā gantvā vā pāraṃ gamissāmī’’ti evaṃ mahantena chandena ca ussāhena ca vāyāmena ca pariyeṭṭhiyā ca samannāgato hoti, etasseva patthanā samijjhati, na itarassa. Tasmā sumedhatāpaso ime aṭṭha dhamme samodhānetvāva buddhabhāvāya abhinīhāraṃ katvā nipajji. 于此，关于宏大之欲，有此譬喻——假使整个轮围世界遍成一水，若有人能以一己之臂力游至彼岸，彼人即能证得佛果。或假使整个轮围世界遍布竹林，若有人能芟除踩踏，徒步而行至彼岸，彼人即能证得佛果。或于整个轮围世界遍植长矛，使其矛刃相接，无有间隙，若有人能于其上徒步而行至彼岸，彼人即能证得佛果。或假使整个轮围世界遍满无烟炭火，若有人能以双足踩踏而行至彼岸，彼人即能证得佛果。于此等事，若有人不以任何一件为难行，作是念：“我必将渡过或行过此事，抵达彼岸。”如是具足宏大之欲、宏大之勤、宏大之精进、宏大之求觅者，唯此人之所愿方能成就，非为他人。是故，善慧(Sumedha)苦行者，正是集齐此八法后，为成就佛果而发无上之愿，而后卧倒。 Dīpaṅkaropi bhagavā āgantvā sumedhatāpasassa sīsabhāge ṭhatvā maṇisīhapañjaraṃ ugghāṭento viya pañcavaṇṇapasādasampannāni akkhīni ummīletvā kalalapiṭṭhe nipannaṃ sumedhatāpasaṃ disvā ‘‘ayaṃ tāpaso buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati nu kho etassa patthanā, udāhu no’’ti anāgataṃsañāṇaṃ pesetvā upadhārento – ‘‘ito kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkamitvā ayaṃ gotamo nāma buddho bhavissatī’’ti ñatvā ṭhitakova parisamajjhe byākāsi – ‘‘passatha no tumhe imaṃ uggatapaṃ tāpasaṃ kalalapiṭṭhe nipanna’’nti? ‘‘Evaṃ, bhante’’ti. Ayaṃ buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati imassa patthanā. Ayañhi ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhayeyyānaṃ matthake gotamo nāma buddho bhavissati. Tasmiṃ panassa attabhāve kapilavatthu nāma nagaraṃ nivāso bhavissati, māyā nāma devī mātā, suddhodano nāma rājā pitā, aggasāvako upatisso nāma thero, dutiyasāvako kolito nāma, buddhupaṭṭhāko ānando nāma, aggasāvikā khemā nāma therī, dutiyasāvikā uppalavaṇṇā [Pg.20] nāma therī bhavissati. Ayaṃ paripakkañāṇo mahābhinikkhamanaṃ katvā mahāpadhānaṃ padahitvā nigrodharukkhamūle pāyāsaṃ paṭiggahetvā nerañjarāya tīre paribhuñjitvā bodhimaṇḍaṃ āruyha assattharukkhamūle abhisambujjhissatīti. Tena vuttaṃ – 燃灯(Dīpaṅkara)世尊也前来，立于善慧苦行者的头顶上方，如同开启珠宝狮子窗一般，睁开具足五色净相(pañcavaṇṇapasādasampannāni)的双眼，看见卧于泥泞(kalalapiṭṭhe)之上的善慧苦行者，思惟道：“这位苦行者为成佛而发愿(abhinīhāra)躺卧，他的愿望究竟能否实现呢？”便以未来智(anāgataṃsañāṇaṃ)审察，了知：“从此再过四阿僧祇又十万劫，此人将成为名为乔达摩的佛陀。”了知后，他便站立于大众之中授记道：“你们看见这位卧于泥泞之上、精勤苦行(uggatapaṃ)的苦行者了吗？”“是的，世尊。”“此人是为成佛而发愿躺卧，他的愿望将会实现。因为，从此再过四阿僧祇又十万劫，他将成为名为乔达摩的佛陀。在他那一世，其住处将是迦毗罗卫(Kapilavatthu)城，母亲为摩耶(Māyā)天女，父亲为净饭(Suddhodana)王；上首弟子为伍巴谛萨(Upatissa)长老，第二弟子为拘律陀(Kolita)长老，侍者为阿难(Ānanda)；上首女弟子为谶摩(Khemā)长老尼，第二女弟子为莲花色(Uppalavaṇṇā)长老尼。他智慧圆熟后，将行大出离(mahābhinikkhamanaṃ)，修大精进(mahāpadhānaṃ)，在榕树(nigrodha)下接受乳糜(pāyāsaṃ)，在尼连禅河(Nerañjarā)畔食用，登上菩提座(bodhimaṇḍaṃ)，于菩提树(assattha)下圆满觉悟。”因此说： ‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho; Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravi. “燃灯(Dīpaṅkara)，世间解(lokavidū)，应受供养(āhutīnaṃ paṭiggaho)；他立于我头顶(ussīsake)，说出此言：” ‘‘‘Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ; Aparimeyye ito kappe, buddho loke bhavissati. “‘汝等看此苦行者，结发(jaṭilaṃ)而精勤苦行(uggatāpanaṃ)；从此无量(aparimeyye)劫后，他将于世间成佛。’” ‘‘‘Ahu kapilavhayā rammā, nikkhamitvā tathāgato; Padhānaṃ padahitvāna, katvā dukkarakārikaṃ. “‘如来(tathāgato)已从可喜的迦毗罗卫(Kapilavatthu)城出离(nikkhamitvā)；勤修精进(padhānaṃ)，行难行之事(dukkarakārikaṃ)。’” ‘‘‘Ajapālarukkhamūle, nisīditvā tathāgato; Tattha pāyāsaṃ paggayha, nerañjaramupehiti. “‘于阿阇波罗(Ajapāla)树下，如来安坐；于彼处领受乳糜，走向尼连禅河(Nerañjarā)。 ‘‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino; Paṭiyattavaramaggena, bodhimūlamupehiti. “‘于尼连禅河(Nerañjarā)岸，彼胜者(jino)享用乳糜；循已严饰之胜道，走向菩提树下。 ‘‘‘Tato padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro; Assattharukkhamūlamhi, bujjhissati mahāyaso. “‘其后，无上者(anuttaro)右绕菩提座(bodhimaṇḍaṃ)，于菩提树(Assattha)下，彼大名称者(mahāyaso)将证正觉。 ‘‘‘Imassa janikā mātā, māyā nāma bhavissati; Pitā suddhodano nāma, ayaṃ hessati gotamo. “‘其生母将名为摩耶(Māyā)，其父将名为净饭(Suddhodana)；而此人将是乔达摩。 ‘‘‘Anāsavā vītarāgā, santacittā samāhitā; Kolito upatisso ca, aggā hessanti sāvakā; Ānando nāmupaṭṭhāko, upaṭṭhissati taṃ jinaṃ. “‘无漏(anāsavā)、离贪(vītarāgā)、心寂静(santacittā)、心等持(samāhitā)；拘利陀(Kolita)与伍巴谛萨将为上首弟子；名为阿难之侍者，将侍奉于彼胜者(jinaṃ)。 ‘‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā; Anāsavā vītarāgā, santacittā samāhitā; Bodhi tassa bhagavato, assatthoti pavuccatī’’’ti. (bu. vaṃ. 2.60-68); “‘翅摩(Khemā)与莲花色将为上首女弟子；无漏、离贪、心寂静、心等持；彼世尊之菩提树，被称为阿说他(Assattha)。’ Taṃ sutvā sumedhatāpaso – ‘‘mayhaṃ kira patthanā samijjhissatī’’ti somanassappatto ahosi. Mahājano dīpaṅkaradasabalassa vacanaṃ sutvā ‘‘sumedhatāpaso kira buddhabījaṃ buddhaṅkuro’’ti haṭṭhatuṭṭho [Pg.21] ahosi. Evañcassa ahosi – ‘‘yathā nāma manussā nadiṃ tarantā ujukena titthena uttarituṃ asakkontā heṭṭhātitthena uttaranti, evameva mayampi dīpaṅkaradasabalassa sāsane maggaphalaṃ alabhamānā anāgate yadā tvaṃ buddho bhavissasi, tadā tava sammukhā maggaphalaṃ sacchikātuṃ samatthā bhaveyyāmā’’ti patthanaṃ ṭhapayiṃsu. Dīpaṅkaradasabalopi bodhisattaṃ pasaṃsitvā aṭṭhapupphamuṭṭhīhi pūjetvā padakkhiṇaṃ katvā pakkāmi. Tepi catusatasahassasaṅkhā khīṇāsavā bodhisattaṃ gandhehi ca mālāhi ca pūjetvā padakkhiṇaṃ katvā pakkamiṃsu. Devamanussā pana tatheva pūjetvā vanditvā pakkantā. 闻此言已，善慧(Sumedha)苦行者心生欢喜：“我之所愿，必将圆满。”大众闻燃灯(Dīpaṅkara)十力世尊所言，欢喜踊跃：“善慧苦行者，实乃佛种、佛芽！”彼等如是思惟并发愿：“譬如渡河之人，不能从径直渡口渡过，则从下游渡口而渡；我等亦然，若于燃灯十力世尊教法中未得道果，愿于未来汝成佛时，得于汝前亲证道果。”燃灯十力世尊亦赞叹菩萨，以八掬鲜花供养，右绕而去。彼四十万漏尽阿罗汉众，亦以香、华鬘供养菩萨，右绕而去。天人众亦如是供养、礼拜后离去。 Bodhisatto sabbesaṃ paṭikkantakāle sayanā vuṭṭhāya ‘‘pāramiyo vicinissāmī’’ti puppharāsimatthake pallaṅkaṃ ābhujitvā nisīdi. Evaṃ nisinne bodhisatte sakaladasasahassacakkavāḷe devatā sādhukāraṃ datvā ‘‘ayya sumedhatāpasa, porāṇakabodhisattānaṃ pallaṅkaṃ ābhujitvā ‘pāramiyo vicinissāmā’ti nisinnakāle yāni pubbanimittāni nāma paññāyanti, tāni sabbānipi ajja pātubhūtāni, nissaṃsayena tvaṃ buddho bhavissasi. Mayametaṃ jānāma ‘yassetāni nimittāni paññāyanti, ekantena so buddho hoti’, tvaṃ attano vīriyaṃ daḷhaṃ katvā paggaṇhā’’ti bodhisattaṃ nānappakārāhi thutīhi abhitthaviṃsu. Tena vuttaṃ – 菩萨于众人退去时，从卧榻起身，心想：“我当审察诸波罗蜜。”便在花堆顶上结跏趺坐。菩萨如是坐时，整个一万世界体系的天神皆发善哉之声，赞叹道：“贤者善慧苦行者，昔时诸菩萨结跏趺坐，心想‘我等当审察诸波罗蜜’时所现之前兆，今日已全部出现，汝无疑将成佛。我等知晓：“谁现此等征相，谁就必定成佛。”汝当坚定精进，努力向前！”天神们以种种赞美之词称赞菩萨。是故说—— ‘‘Idaṃ sutvāna vacanaṃ, asamassa mahesino; Āmoditā naramarū, buddhabījaṃ kira ayaṃ. 闻此无等大仙言，人天欢喜而鼓舞：“此实乃是佛陀种！” ‘‘Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca; Katañjalī namassanti, dasasahassī sadevakā. 欢呼之声处处起，彼等击掌亦欢笑，合掌顶礼齐致敬，万千世界与天人。 ‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ; Anāgatamhi addhāne, hessāma sammukhā imaṃ. “我等若错过此世间怙主之教法，于未来世，亦将面见此世尊。” ‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya; Heṭṭhā titthe gahetvāna, uttaranti mahānadiṃ. “犹如众人渡河时，错过对岸之渡口，便在下游寻得渡口，以此渡过大江河。” ‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ; Anāgatamhi addhāne, hessāma sammukhā imaṃ. “同样，我等所有人，若错过此胜者(Jina)，于未来世，亦将面见此世尊。” ‘‘Dīpaṅkaro [Pg.22] lokavidū, āhutīnaṃ paṭiggaho; Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari. “燃灯(Dīpaṅkara)世间解，堪受诸供养，称扬我之业后，举其右足起。” ‘‘Ye tatthāsuṃ jinaputtā, sabbe padakkhiṇamakaṃsu maṃ; Narā nāgā ca gandhabbā, abhivādetvāna pakkamuṃ. “彼时胜者之子等，悉皆向我行右绕；人、龙与乾闼婆(gandhabba)，敬礼之后便离去。” ‘‘Dassanaṃ me atikkante, sasaṅghe lokanāyake; Haṭṭhatuṭṭhena cittena, āsanā vuṭṭhahiṃ tadā. “世间导师与僧团，自视野中远去后，我心欢喜且满足，彼时即从座起身。” ‘‘Sukhena sukhito homi, pāmojjena pamodito; Pītiyā ca abhissanno, pallaṅkaṃ ābhujiṃ tadā. “我因安乐而安乐，因欣喜而欣喜，为喜悦所遍满，彼时我结跏趺坐。” ‘‘Pallaṅkena nisīditvā, evaṃ cintesahaṃ tadā; ‘Vasībhūto ahaṃ jhāne, abhiññāpāramiṃ gato. “结跏趺坐已，我作如是思：‘我于禅定得自在，已达神通波罗蜜。’” ‘‘‘Dasasahassilokamhi, isayo natthi me samā; Asamo iddhidhammesu, alabhiṃ īdisaṃ sukhaṃ’. “於一萬世界中，無有仙人能及我；神通法門無與等，我已獲得如是樂。” ‘‘Pallaṅkābhujane mayhaṃ, dasasahassādhivāsino; Mahānādaṃ pavattesuṃ, dhuvaṃ buddho bhavissasi. “我結跏趺坐時，一萬世界諸住民，發出巨大呐喊聲：‘汝定成佛！’” ‘‘Yā pubbe bodhisattānaṃ, pallaṅkavaramābhuje; Nimittāni padissanti, tāni ajja padissare. “往昔諸菩薩，坐於勝跏趺，所現諸徵相，今日亦復現。 ‘‘Sītaṃ byāpagataṃ hoti, uṇhañca upasammati; Tāni ajja padissanti, dhuvaṃ buddho bhavissasi. “寒冷已然離去，酷熱亦得平息；此等徵相今日現，汝定成佛。 ‘‘Dasasahassī lokadhātū, nissaddā honti nirākulā; Tāni ajja padissanti, dhuvaṃ buddho bhavissasi. “一萬世界，寂靜無聲無紛擾；此等徵相今日現，汝定成佛。 ‘‘Mahāvātā na vāyanti, na sandanti savantiyo; Tāni ajja padissanti, dhuvaṃ buddho bhavissasi. “大風不再吹，奔流諸河亦不淌；此等徵相今日現，汝定成佛。 ‘‘Thalajā dakajā pupphā, sabbe pupphanti tāvade; Tepajja pupphitā sabbe, dhuvaṃ buddho bhavissasi. “陸生水生諸花，彼時皆已綻放；今日此等亦皆盛開，汝定成佛。 ‘‘Latā vā yadi vā rukkhā, phalabhārā honti tāvade; Tepajja phalitā sabbe, dhuvaṃ buddho bhavissasi. “或是藤蔓或是樹，彼時皆已果實纍纍；今日此等亦皆結果，汝定成佛。 ‘‘Ākāsaṭṭhā [Pg.23] ca bhūmaṭṭhā, ratanā jotanti tāvade; Tepajja ratanā jotanti, dhuvaṃ buddho bhavissasi. “空中與地上，珍寶皆於彼時放光；今日此等珍寶亦放光，汝定成佛。 ‘‘Mānusakā ca dibbā ca, turiyā vajjanti tāvade; Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi. “人間與天界，樂器皆於彼時齊鳴；今日兩者亦皆齊鳴，汝定成佛。 ‘‘Vicittapupphā gaganā, abhivassanti tāvade; Tepi ajja pavassanti, dhuvaṃ buddho bhavissasi. “種種妙花自虛空，彼時繽紛如雨下；今日此等亦如雨降，汝定成佛。 ‘‘Mahāsamuddo ābhujati, dasasahassī pakampati; Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi. “大海翻騰，一萬世界亦震動；今日兩者亦皆轟鳴，汝定成佛。 ‘‘Nirayepi dasasahasse, aggī nibbanti tāvade; Tepajja nibbutā aggī, dhuvaṃ buddho bhavissasi. “一萬世界之地獄中，烈火皆於彼時熄滅；今日諸火亦皆熄滅，汝定成佛。 ‘‘Vimalo hoti sūriyo, sabbā dissanti tārakā; Tepi ajja padissanti, dhuvaṃ buddho bhavissasi. “太陽變得清淨無垢，所有星辰皆得見；今日此等亦皆顯現，汝定成佛。 ‘‘Anovaṭṭhena udakaṃ, mahiyā ubbhijji tāvade; Tampajjubbhijjate mahiyā, dhuvaṃ buddho bhavissasi. “無雨之水，於彼時從地湧出；今日亦從地湧出，汝定成佛。 ‘‘Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale; Visākhā candimāyuttā, dhuvaṃ buddho bhavissasi. “群星閃耀，星宿莊嚴虛空界；毘舍佉(Visākhā)與月相應，汝定成佛。” ‘‘Bilāsayā darīsayā, nikkhamanti sakāsayā; Tepajja āsayā chuddhā, dhuvaṃ buddho bhavissasi. 穴居者与洞居者，皆从其居所而出；今日彼等亦离其居所，你定将成为佛陀。 ‘‘Na hoti arati sattānaṃ, santuṭṭhā honti tāvade; Tepajja sabbe santuṭṭhā, dhuvaṃ buddho bhavissasi. 众生无有不乐，彼时皆得满足；今日一切亦皆满足，你定将成为佛陀。 ‘‘Rogā tadupasammanti, jighacchā ca vinassati; Tānipajja padissanti, dhuvaṃ buddho bhavissasi. 诸病于彼时平息，饥饿亦随之消亡；今日此等亦皆显现，你定将成为佛陀。 ‘‘Rāgo tadā tanu hoti, doso moho vinassati; Tepajja vigatā sabbe, dhuvaṃ buddho bhavissasi. 彼时贪欲变得微薄，瞋恚与愚痴亦消亡；今日此等亦皆离去，你定将成为佛陀。 ‘‘Bhayaṃ tadā na bhavati, ajjapetaṃ padissati; Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi. 彼时无有怖畏，今日此相亦显现；我等以此征相而知，你定将成为佛陀。 ‘‘Rajo [Pg.24] nuddhaṃsati uddhaṃ, ajjapetaṃ padissati; Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi. 尘埃不向上扬，今日此相亦显现；我等以此征相而知，你定将成为佛陀。 ‘‘Aniṭṭhagandho pakkamati, dibbagandho pavāyati; Sopajja vāyati gandho, dhuvaṃ buddho bhavissasi. 不悦之气味离去，天界妙香飘扬；今日此香亦飘扬，你定将成为佛陀。 ‘‘Sabbe devā padissanti, ṭhapayitvā arūpino; Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi. 除无色界诸天外，所有天神皆显现；今日一切亦皆得见，你定将成为佛陀。 ‘‘Yāvatā nirayā nāma, sabbe dissanti tāvade; Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi. 所有名为地狱者，皆于彼时得见；今日此等亦皆得见，你定将成为佛陀。 ‘‘Kuṭṭā kavāṭā selā ca, na hontāvaraṇā tadā; Ākāsabhūtā tepajja, dhuvaṃ buddho bhavissasi. 墙壁、门扇与山岩，彼时不再是障碍；今日彼等亦皆如虚空，你定将成为佛陀。 ‘‘Cutī ca upapatti ca, khaṇe tasmiṃ na vijjati; Tānipajja padissanti, dhuvaṃ buddho bhavissasi. 死亡与再生，于彼刹那不复存在；今日此等亦皆显现，你定将成为佛陀。 ‘‘Daḷhaṃ paggaṇha vīriyaṃ, mā nivatta abhikkama; Mayampetaṃ vijānāma, dhuvaṃ buddho bhavissasī’’ti. (bu. vaṃ. 2.70-107); 坚定地把握精进，莫退转，勇往直前；我等亦知晓此事，你定将成为佛陀。 Bodhisatto dīpaṅkaradasabalassa ca dasasahassacakkavāḷadevatānañca vacanaṃ sutvā bhiyyosomattāya sañjātussāho hutvā cintesi – ‘‘buddhā nāma amoghavacanā, natthi buddhānaṃ kathāya aññathattaṃ. Yathā hi ākāse khittaleḍḍussa patanaṃ dhuvaṃ, jātassa maraṇaṃ, rattikkhaye sūriyuggamanaṃ, āsayā nikkhantasīhassa sīhanādanadanaṃ, garugabbhāya itthiyā bhāramoropanaṃ dhuvaṃ avassambhāvī, evameva buddhānaṃ vacanaṃ nāma dhuvaṃ amoghaṃ, addhā ahaṃ buddho bhavissāmī’’ti. Tena vuttaṃ – 菩萨听闻燃灯十力佛以及一万个世界（dasasahassacakkavāḷa）诸天神的话语后，更加生起勇猛精进，心想：“诸佛之言真实不虚，佛语绝无谬误。犹如抛向空中的土块必定坠落，有生者必定死亡，黑夜消逝后太阳必定升起，从居所（āsaya）出来的狮子必定发出狮吼，身怀重孕的女子必定卸下重担，此乃确定不移之事。同样地，诸佛之言也确定不虚，我确实将会成佛。”是故说此偈—— ‘‘Buddhassa vacanaṃ sutvā, dasasahassīna cūbhayaṃ; Tuṭṭhahaṭṭho pamodito, evaṃ cintesahaṃ tadā. “我听闻佛陀之言，以及万千世界（dasasahassī）诸天神之言，此二者之言后，心满意足，极其欢喜，我于尔时如是思惟。 ‘‘Advejjhavacanā buddhā, amoghavacanā jinā; Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ. “诸佛之言无二，诸胜者之言不虚；诸佛之言无虚妄，我必将成佛。 ‘‘Yathā khittaṃ nabhe leḍḍu, dhuvaṃ patati bhūmiyaṃ; Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ; Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ. “犹如土块掷向空中，必定坠落于地；如是最胜佛陀之语，真实恒常。诸佛之言无虚妄，我必将成佛。 ‘‘Yathāpi [Pg.25] sabbasattānaṃ, maraṇaṃ dhuvasassataṃ; Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ. “犹如一切有情之死亡，真实恒常；如是最胜佛陀之语，真实恒常。 ‘‘Yathā rattikkhaye patte, sūriyuggamanaṃ dhuvaṃ; Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ. “犹如夜尽之时，旭日必定升起；如是最胜佛陀之语，真实恒常。 ‘‘Yathā nikkhantasayanassa, sīhassa nadanaṃ dhuvaṃ; Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ. “犹如狮子出其卧处，其吼声必定发出；如是最胜佛陀之语，真实恒常。 ‘‘Yathā āpannasattānaṃ, bhāramoropanaṃ dhuvaṃ; Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassata’’nti. (bu. vaṃ. 2.108-114); “犹如怀胎有情者，必定卸下重担；如是最胜佛陀之语，真实恒常。” So ‘‘dhuvāhaṃ buddho bhavissāmī’’ti evaṃ katasanniṭṭhāno buddhakārake dhamme upadhāretuṃ – ‘‘kahaṃ nu kho buddhakārakā dhammā, kiṃ uddhaṃ, udāhu adho, disāvidisāsū’’ti anukkamena sakalaṃ dhammadhātuṃ vicinanto porāṇakabodhisattehi āsevitanisevitaṃ paṭhamaṃ dānapāramiṃ disvā evaṃ attānaṃ ovadi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paṭhamaṃ dānapāramiṃ pūreyyāsi. Yathā hi nikkujjito udakakumbho nissesaṃ katvā udakaṃ vamatiyeva, na paccāharati, evameva dhanaṃ vā yasaṃ vā puttadāraṃ vā aṅgapaccaṅgaṃ vā anoloketvā sampattayācakānaṃ sabbaṃ icchiticchitaṃ nissesaṃ katvā dadamāno bodhimūle nisīditvā buddho bhavissasī’’ti paṭhamaṃ dānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 于是他立下“我必将成佛”的决意，为思择成佛之法，便思惟：“成佛之法究竟在何处？是在上方，或在下方，或在各方维？”他依次遍寻整个法界，首先见到往昔诸菩萨所亲行、实践的第一布施波罗蜜，便如此告诫自己：“智者善慧(Sumedhapaṇḍita)，你从今起，应先圆满布施波罗蜜。犹如倒置的水罐，必将水毫无保留地倾泻而出，不再收回；你也应如此，不顾惜财富、名声、妻儿，乃至身体支分，对前来乞求者，将他们所希求的一切，毫无保留地施舍出去，如此才能坐于菩提树下，成就佛道。”于是他坚定地立下了圆满第一布施波罗蜜的决意。是故说： ‘‘Handa buddhakare dhamme, vicināmi ito cito; Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā. “我今当于此彼处，遍寻能成佛之法；上方下方及十方，乃至一切法界中。” ‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapāramiṃ; Pubbakehi mahesīhi, anuciṇṇaṃ mahāpathaṃ. “彼时我寻觅，得见第一布施波罗蜜，乃往昔诸大仙所常行之大道。” ‘‘Imaṃ tvaṃ paṭhamaṃ tāva, daḷhaṃ katvā samādiya; Dānapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. “汝应先坚定受持此（波罗蜜），若欲证得菩提，当圆满布施波罗蜜。” ‘‘Yathāpi kumbho sampuṇṇo, yassa kassaci adhokato; Vamatevudakaṃ nissesaṃ, na tattha parirakkhati. “犹如一满罐，一旦被倒置，必倾尽其水，无丝毫保留。” ‘‘Tatheva [Pg.26] yācake disvā, hīnamukkaṭṭhamajjhime; Dadāhi dānaṃ nissesaṃ, kumbho viya adhokato’’ti. (bu. vaṃ. 2.115-119); “如是见乞者，不分下上中，施予尽所有，犹如倒置罐。” Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato dutiyaṃ sīlapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya sīlapāramimpi pūreyyāsi. Yathā hi camarī migo nāma jīvitaṃ anoloketvā attano vālameva rakkhati, evaṃ tvampi ito paṭṭhāya jīvitampi anoloketvā sīlameva rakkhamāno buddho bhavissasī’’ti dutiyaṃ sīlapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 其后，他思惟：“成佛之法不应只有这些。”当他进一步思惟时，见到了第二项‘戒波罗蜜’，于是他想：“善慧贤者啊，从今以后，你也应当圆满戒波罗蜜。诚如名为‘ चमरी (camarī)’的野牛，不顾惜生命而只守护自己的尾巴；同样地，从今以后，你也应当不顾惜生命而只守护戒，如此你将成为佛陀。”于是他坚定地立下了第二项戒波罗蜜的决意。是故经中说： ‘‘Na hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. “成佛之法，必定不仅止于此；我将再寻觅，其他成熟菩提之法。” ‘‘Vicinanto tadā dakkhiṃ, dutiyaṃ sīlapāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. “当我寻觅时，便见到第二戒波罗蜜，为往昔诸大仙所行、所习。” ‘‘Imaṃ tvaṃ dutiyaṃ tāva, daḷhaṃ katvā samādiya; Sīlapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. “你首先应坚定地受持这第二项（波罗蜜）；若欲证得菩提，当行持戒波罗蜜。” ‘‘Yathāpi camarī vālaṃ, kismiñci paṭilaggitaṃ; Upeti maraṇaṃ tattha, na vikopeti vāladhiṃ. “犹如野牛的尾巴，一旦在何处被缠住，它宁可就地死去，也不毁坏其尾。” ‘‘Tatheva catūsu bhūmīsu, sīlāni paripūraya; Parirakkha sadā sīlaṃ, camarī viya vāladhi’’nti. (bu. vaṃ. 2.120-124); “同样地，你应于四地中圆满诸戒行；恒常守护戒，犹如野牛守护其尾。” Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato tatiyaṃ nekkhammapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya nekkhammapāramimpi pūreyyāsi. Yathā hi ciraṃ bandhanāgāre vasamāno puriso na tattha sinehaṃ karoti, atha kho ukkaṇṭhatiyeva, avasitukāmo hoti, evameva tvampi sabbabhave bandhanāgārasadise katvā sabbabhavehi ukkaṇṭhito muccitukāmo hutvā nekkhammābhimukhova hohi. Evaṃ buddho bhavissasī’’ti tatiyaṃ nekkhammapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 其后，他思惟：“成佛之法不应只有这些。”当他进一步思惟时，见到了第三项‘出离波罗蜜’，于是他想：“善慧贤者啊，从今以后，你也应当圆满出离波罗蜜。诚如长久身处牢狱之人，他对那里不会生起爱恋，反而只会感到厌离，意欲离去；同样地，你也应当将一切‘有’视为牢狱，对一切‘有’感到厌离，希求解脱，唯向出离。如此你将成为佛陀。”于是他坚定地立下了第三项出离波罗蜜的决意。是故经中说： ‘‘Na [Pg.27] hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. “成佛之法，必定不仅止于此；我将再寻觅，其他成熟菩提之法。” ‘‘Vicinanto tadā dakkhiṃ, tatiyaṃ nekkhammapāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. 那时我探寻时，得见第三出离波罗蜜；此为往昔诸大仙所修习、亲近者。 ‘‘Imaṃ tvaṃ tatiyaṃ tāva, daḷhaṃ katvā samādiya; Nekkhammapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. 你应首先坚定地受持此第三（波罗蜜）；若欲证得菩提，当行出离波罗蜜。 ‘‘Yathā andughare puriso, ciravuttho dukhaṭṭito; Na tattha rāgaṃ janeti, muttimeva gavesati. 犹如有人久住牢狱，为苦所逼；于彼处不生爱染，唯求得解脱。 ‘‘Tatheva tvaṃ sabbabhave, passa andugharaṃ viya; Nekkhammābhimukho hohi, bhavato parimuttiyā’’ti. (bu. vaṃ. 2.125-129); 如是，你应将一切有，视如牢狱；当一心向于出离，以求从有中解脱。 Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato catutthaṃ paññāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paññāpāramimpi pūreyyāsi. Hīnamajjhimukkaṭṭhesu kañci avajjetvā sabbepi paṇḍite upasaṅkamitvā pañhaṃ puccheyyāsi. Yathā hi piṇḍapātiko bhikkhu hīnādibhedesu kulesu kiñci avajjetvā paṭipāṭiyā piṇḍāya caranto khippaṃ yāpanaṃ labhati, evaṃ tvampi sabbapaṇḍite upasaṅkamitvā pañhaṃ pucchanto buddho bhavissasī’’ti catutthaṃ paññāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 于是他心想：“成佛之法不应仅限于此。”他进一步观察，见到了第四项智慧波罗蜜，便如此思惟：‘善慧贤者，从今以后你应该圆满智慧波罗蜜。对于下、中、上等的智者，不要轻视任何一位，应该亲近所有智者并请教问题。正如托钵的比丘，不轻视任何卑下等类的家庭，依次乞食便能迅速获得所需，同样地，你亲近所有智者并请教问题，就能成为佛陀。’他如此坚定地确立了第四项智慧波罗蜜，并作此决意。故说： ‘‘Na hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. 成就佛道之法，必非仅此；我将探寻其他能令菩提成熟之法。 ‘‘Vicinanto tadā dakkhiṃ, catutthaṃ paññāpāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. 那时我探寻时，得见第四项智慧波罗蜜；此为往昔诸大仙所修习、亲近者。 ‘‘Imaṃ tvaṃ catutthaṃ tāva, daḷhaṃ katvā samādiya; Paññāpāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. 你应首先坚定地受持此第四（波罗蜜）；若欲证得菩提，当行智慧波罗蜜。 ‘‘Yathāpi bhikkhu bhikkhanto, hīnamukkaṭṭhamajjhime; Kulāni na vivajjento, evaṃ labhati yāpanaṃ. 正如比丘乞食时，不避下、中、上等家庭；如是便能获得所需。 ‘‘Tatheva [Pg.28] tvaṃ sabbakālaṃ, paripucchaṃ budhaṃ janaṃ; Paññāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.130-134); 如是，你应恒常遍询贤智之人；行智慧波罗蜜，终将证得正等正觉。 Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato pañcamaṃ vīriyapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya vīriyapāramimpi pūreyyāsi, yathā hi sīho migarājā sabbiriyāpathesu daḷhavīriyo hoti, evaṃ tvampi sabbabhavesu sabbiriyāpathesu daḷhavīriyo anolīnavīriyo samāno buddho bhavissasī’’ti pañcamaṃ vīriyapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 于是他思惟：“成佛之法不应仅限于此。”他进一步观察，见到第五精进波罗蜜，便如此思惟：“善慧贤者，从今以后，你应当圆满精进波罗蜜。犹如兽王狮子于一切威仪中恒具坚固精进，你也应于一切有、一切威仪中，具足坚固精进、不退转精进，如此方能成佛。”他如此坚定第五精进波罗蜜，并立此决意。故说： ‘‘Na hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. “成佛之法不只此等；我将继续探寻，能令菩提成熟之法。” ‘‘Vicinanto tadā dakkhiṃ, pañcamaṃ vīriyapāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. “那时我探寻时，得见第五精进波罗蜜；此乃往昔诸大仙所恒常修习者。” ‘‘Imaṃ tvaṃ pañcamaṃ tāva, daḷhaṃ katvā samādiya; Vīriyapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi. “你应首先坚定地受持此第五波罗蜜；若欲证得菩提，当行精进波罗蜜。” ‘‘Yathāpi sīho migarājā, nisajjaṭṭhānacaṅkame; Alīnavīriyo hoti, paggahitamano sadā. “犹如兽王狮子，于坐、立、经行时，恒常精进不退，心志恒常策励。” ‘‘Tatheva tvaṃ sabbabhave, paggaṇha vīriyaṃ daḷhaṃ; Vīriyapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.135-139); “如是，你应于一切有中，坚固地策励精进；行精进波罗蜜，终将证得正等正觉。” Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato chaṭṭhaṃ khantipāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya khantipāramimpi pūreyyāsi, sammānanepi avamānanepi khamova bhaveyyāsi. Yathā hi pathaviyaṃ nāma sucimpi nikkhipanti asucimpi, na tena pathavī sinehaṃ paṭighaṃ karoti, khamati sahati adhivāsetiyeva, evameva tvampi sammānanepi avamānanepi khamova samāno buddho bhavissasī’’ti chaṭṭhaṃ khantipāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 于是他思惟：“成佛之法不应仅限于此。”他进一步观察，见到第六忍辱波罗蜜，便如此思惟：“善慧贤者，从今以后，你应当圆满忍辱波罗蜜。于尊敬或毁辱，你皆应忍耐。犹如大地，人们于其上丢弃净与不净之物，大地亦不生喜爱或厌恶，只是忍受、承受、容忍。你也应如是，于尊敬或毁辱皆能忍耐，如此方能成佛。”他如此坚定第六忍辱波罗蜜，并立此决意。故说： ‘‘Na hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. “成佛之法不只此等；我将继续探寻，能令菩提成熟之法。” ‘‘Vicinanto [Pg.29] tadā dakkhiṃ, chaṭṭhamaṃ khantipāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. “那时我寻察时，见到了第六忍辱波罗蜜；此乃往昔诸大仙所屡屡修习者。” ‘‘Imaṃ tvaṃ chaṭṭhamaṃ tāva, daḷhaṃ katvā samādiya; Tattha advejjhamānaso, sambodhiṃ pāpuṇissasi. “你当先坚定受持此第六（波罗蜜）；于此行中，心无二意，必将证得正觉。” ‘‘Yathāpi pathavī nāma, sucimpi asucimpi ca; Sabbaṃ sahati nikkhepaṃ, na karoti paṭighaṃ tayā. “譬如大地，无论洁净或不净之物，凡弃掷于其上者，悉能承受，不生抗拒。” ‘‘Tatheva tvampi sabbesaṃ, sammānāvamānakkhamo; Khantipāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.140-144); “如是，你亦当于一切尊敬与轻慢，皆能忍受；圆满忍辱波罗蜜，必将证得正觉。” Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato sattamaṃ saccapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya saccapāramimpi pūreyyāsi, asaniyā matthake patamānāyapi dhanādīnaṃ atthāya chandādīnaṃ vasena sampajānamusāvādaṃ nāma mā bhāsi. Yathā hi osadhī tārakā nāma sabbautūsu attano gamanavīthiṃ jahitvā aññāya vīthiyā na gacchati, sakavīthiyāva gacchati, evameva tvampi saccaṃ pahāya musāvādaṃ nāma avadantoyeva buddho bhavissasī’’ti sattamaṃ saccapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 于是他心想：“成佛之法不应仅限于此。”他进一步寻察，见到了第七谛波罗蜜(saccapāramī)，便如此思惟：“善慧贤者，你从今以后，亦当圆满谛波罗蜜。纵使闪电落于头顶，亦不得为财物等，或因贪欲等而故意说妄语。譬如名为‘药’之星（启明星），于一切时节，从不舍弃自身轨道而行于他途，唯循己道而行；如是，你亦当不说妄语，唯此方能成佛。”他如此坚定地确立了第七谛波罗蜜，并作此决意。是故说： ‘‘Na hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. “成就佛陀之法，必不仅止于此；我当继续寻察，其他能令菩提成熟之法。” ‘‘Vicinanto tadā dakkhiṃ, sattamaṃ saccapāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. “那时我寻察时，见到了第七谛波罗蜜；此乃往昔诸大仙所屡屡修习者。” ‘‘Imaṃ tvaṃ sattamaṃ tāva, daḷhaṃ katvā samādiya; Tattha advejjhavacano, sambodhiṃ pāpuṇissasi. “你当先坚定受持此第七（波罗蜜）；于此行中，言语无二，必将证得正觉。” ‘‘Yathāpi osadhī nāma, tulābhūtā sadevake; Samaye utuvasse vā, na vokkamati vīthito. “譬如名为‘药’之星（启明星），为含括天神在内之世间的准衡，无论于何季节或雨季，从不偏离其轨道。” ‘‘Tatheva tvampi saccesu, mā vokkamasi vīthito; Saccapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.145-149); “如是，你亦当于诸谛理中，不偏离正道；圆满谛波罗蜜，必将证得正觉。” Athassa [Pg.30] ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato aṭṭhamaṃ adhiṭṭhānapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya adhiṭṭhānapāramimpi pūreyyāsi, yaṃ adhiṭṭhāsi, tasmiṃ adhiṭṭhāne niccalova bhaveyyāsi. Yathā hi pabbato nāma sabbāsu disāsu vātehi pahaṭo na kampati na calati, attano ṭhāneyeva tiṭṭhati, evameva tvampi attano adhiṭṭhāne niccalo hontova buddho bhavissasī’’ti aṭṭhamaṃ adhiṭṭhānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 尔时，他思惟：“成就佛陀之法不应仅止于此。”他进一步审察，见到第八决意(adhiṭṭhāna)波罗蜜，便生此念：“善慧贤者，汝自今始，亦当圆满决意波罗蜜。汝所决意者，当于彼决意中坚定不动。犹如山岳，虽为各方之风所击，然不摇不动，安住其处。如是，汝亦当于自身之决意中坚定不动，方能成佛。”他如是坚定地受持第八决意波罗蜜，并作了决意。是故说： ‘‘Na hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. “成就佛陀之法，实非仅此而已；我当更遍寻觅，能令菩提成熟之法。” ‘‘Vicinanto tadā dakkhiṃ, aṭṭhamaṃ adhiṭṭhānapāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. “彼时我寻思时，得见第八决意波罗蜜，此乃往昔诸大仙所恒常修习者。” ‘‘Imaṃ tvaṃ aṭṭhamaṃ tāva, daḷhaṃ katvā samādiya; Tattha tvaṃ acalo hutvā, sambodhiṃ pāpuṇissasi. “汝当先善受持，此第八决意波罗蜜，令其坚固；于彼处汝当不动，必将证得正等觉。” ‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito; Na kampati bhusavātehi, sakaṭṭhāneva tiṭṭhati. “犹如岩石之山，不动而善安住；虽为强风所袭，亦不摇动，安住其处。” ‘‘Tatheva tvampi adhiṭṭhāne, sabbadā acalo bhava; Adhiṭṭhānapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.150-154); “如是，汝亦当于决意中，恒常不动摇；行至决意波罗蜜彼岸，必将证得正等觉。” Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato navamaṃ mettāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya mettāpāramimpi pūreyyāsi, hitesupi ahitesupi ekacitto bhaveyyāsi. Yathā hi udakaṃ nāma pāpajanassapi kalyāṇajanassapi sītabhāvaṃ ekasadisaṃ katvā pharati, evameva tvampi sabbesu sattesu mettacittena ekacittova honto buddho bhavissasī’’ti navamaṃ mettāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 尔时，他思惟：“成就佛陀之法不应仅止于此。”他进一步审察，见到第九慈(mettā)波罗蜜，便生此念：“善慧贤者，汝自今始，亦当圆满慈波罗蜜，于有益者与无益者，皆当住于平等心。犹如水，于恶人善人，平等施予清凉，无有差别；如是，汝亦当以慈心于一切有情住于平等，方能成佛。”他如是坚定地受持第九慈波罗蜜，并作了决意。是故说： ‘‘Na hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. “成佛之法不只此等；我将更搜寻，那些能令觉悟成熟之法。” ‘‘Vicinanto tadā dakkhiṃ, navamaṃ mettāpāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. “那时我搜寻时，得见第九慈波罗蜜；此为往昔诸大仙所修习、亲近者。” ‘‘Imaṃ [Pg.31] tvaṃ navamaṃ tāva, daḷhaṃ katvā samādiya; Mettāya asamo hohi, yadi bodhiṃ pattumicchasi. “你当先坚定受持此第九（慈波罗蜜）；若欲证得正觉，当于慈无有等同者。” ‘‘Yathāpi udakaṃ nāma, kalyāṇe pāpake jane; Samaṃ pharati sītena, pavāheti rajomalaṃ. “犹如水，于善人与恶人，平等地遍及清凉，并洗涤尘垢。” ‘‘Tatheva tvampi hitāhite, samaṃ mettāya bhāvaya; Mettāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.155-159); “如是，汝亦当于有益者与无益者，平等修习慈心；圆满慈波罗蜜，将证得正觉。” Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato dasamaṃ upekkhāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya upekkhāpāramimpi pūreyyāsi, sukhepi dukkhepi majjhattova bhaveyyāsi. Yathā hi pathavī nāma sucimpi asucimpi pakkhipamāne majjhattāva hoti, evameva tvampi sukhadukkhesu majjhattova honto buddho bhavissasī’’ti dasamaṃ upekkhāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ – 于是他思惟道：“成佛之法不应仅限于此。”他进一步观察，见到了第十舍波罗蜜(upekkhāpāramiṃ)，便如此思惟：“善慧贤者(Sumedhapaṇḍita)，你从今以后，应当圆满舍波罗蜜，于乐与苦，皆当保持中立。犹如大地，无论人们丢弃洁净之物或不净之物，皆保持中立；如是，汝亦当于乐与苦中保持中立，如此方能成佛。”他如此坚定地决意圆满第十舍波罗蜜。故说： ‘‘Na hete ettakāyeva, buddhadhammā bhavissare; Aññepi vicinissāmi, ye dhammā bodhipācanā. “成佛之法，必非仅此；我将再寻，其他能令菩提成熟之法。” ‘‘Vicinanto tadā dakkhiṃ, dasamaṃ upekkhāpāramiṃ; Pubbakehi mahesīhi, āsevitanisevitaṃ. “我于寻觅时，得见第十舍波罗蜜；此为往昔诸佛所恒常修习者。” ‘‘Imaṃ tvaṃ dasamaṃ tāva, daḷhaṃ katvā samādiya; Tulābhūto daḷho hutvā, sambodhiṃ pāpuṇissasi. “你当先坚定受持此第十（舍波罗蜜）；当如秤般稳固，将证得正觉。” ‘‘Yathāpi pathavī nāma, nikkhittaṃ asuciṃ suciṃ; Upekkhati ubhopete, kopānunayavajjitā. “犹如大地，无论被丢弃不净之物或洁净之物，对两者皆保持舍心，远离瞋怒与爱染。” ‘‘Tatheva tvampi sukhadukkhe, tulābhūto sadā bhava; Upekkhāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.160-164); “如是，汝亦当于苦乐中，恒常如秤般；圆满舍波罗蜜，将证得正觉。” Tato cintesi – ‘‘imasmiṃ loke bodhisattehi pūretabbā bodhiparipācanā buddhakārakadhammā ettakāyeva, dasa pāramiyo ṭhapetvā aññe natthi. Imāpi dasa pāramiyo uddhaṃ ākāsepi natthi, heṭṭhā pathaviyampi, puratthimādīsu disāsupi natthi, mayhaṃyeva pana hadayabbhantare patiṭṭhitā’’ti. Evaṃ tāsaṃ hadaye patiṭṭhitabhāvaṃ disvā sabbāpi tā daḷhaṃ katvā adhiṭṭhāya [Pg.32] punappunaṃ sammasanto anulomapaṭilomaṃ sammasati, pariyante gahetvā ādiṃ pāpeti, ādimhi gahetvā pariyantaṃ pāpeti, majjhe gahetvā ubhato koṭiṃ pāpetvā osāpeti, ubhato koṭīsu gahetvā majjhaṃ pāpetvā osāpeti. Bāhirakabhaṇḍapariccāgo dānapāramī nāma, aṅgapariccāgo dānaupapāramī nāma, jīvitapariccāgo dānaparamatthapāramī nāmāti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samattiṃsa pāramiyo telayantaṃ vinivaṭṭento viya mahāmeruṃ matthaṃ katvā cakkavāḷamahāsamuddaṃ āluḷento viya ca sammasati. Tassevaṃ dasa pāramiyo sammasantassa dhammatejena catunahutādhikadviyojanasatasahassabahalā ayaṃ mahāpathavī hatthinā akkantanaḷakalāpo viya, pīḷiyamānaṃ ucchuyantaṃ viya ca mahāviravaṃ viravamānā saṅkampi sampakampi sampavedhi. Kulālacakkaṃ viya telayantacakkaṃ viya ca paribbhami. Tena vuttaṃ – 于是他思惟：“在这世间，菩萨所应圆满、能令菩提圆熟、成就佛果之法，仅此而已，舍十波罗蜜外，别无其他。这十波罗蜜，上不在虚空，下不在大地，亦不在东方等诸方，而只是安住于我的心腑之内。”他如此见到诸波罗蜜安住于心中后，便坚定决意，反复审察，顺逆推究，从末端推究至开端，从开端推究至末端，从中间推究至两端，从两端推究至中间。舍弃外在资财，名为布施波罗蜜；舍弃身体支分，名为布施近波罗蜜；舍弃生命，名为布施胜义波罗蜜。如是，十波罗蜜、十近波罗蜜、十胜义波罗蜜，总共三十波罗蜜，他犹如旋转油压机一般，又犹如以大须弥山为搅杵搅拌轮围大海一般地审察。当他如此审察十波罗蜜时，以法之威力，这二十四万由旬厚的大地，犹如被大象踩踏的芦苇丛，犹如被挤压的甘蔗机一般，发出巨响，震动、摇动、颤动。大地犹如陶轮，犹如油压机之轮般旋转。故说： ‘‘Ettakāyeva te loke, ye dhammā bodhipācanā; Taduddhaṃ natthi aññatra, daḷhaṃ tattha patiṭṭhaha. “世间只有这些法能使菩提成熟；此外再无其他，你当于此坚固安住。 ‘‘Ime dhamme sammasato, sabhāvarasalakkhaṇe; Dhammatejena vasudhā, dasasahassī pakampatha. “当他审察此等法，其自性、作用与特相时；以法之威力，十千世界之大地皆震动。 ‘‘Calati ravati pathavī, ucchuyantaṃva pīḷitaṃ; Telayante yathā cakkaṃ, evaṃ kampati medanī’’ti. (bu. vaṃ. 2.165-167); “大地震动轰鸣，如被压榨的甘蔗机；如油磨的轮子，大地亦如是震颤。” Mahāpathaviyā kampamānāya rammanagaravāsino saṇṭhātuṃ asakkontā yugantavātabbhāhatā mahāsālā viya mucchitā papatiṃsu. Ghaṭādīni kulālabhājanāni pavaṭṭantāni aññamaññaṃ paharantāni cuṇṇavicuṇṇāni ahesuṃ. Mahājano bhītatasito satthāraṃ upasaṅkamitvā ‘‘kiṃ nu kho bhagavā nāgāvaṭṭo ayaṃ, bhūtayakkhadevatāsu aññatarāvaṭṭo vāti na hi mayaṃ etaṃ jānāma, apica kho sabbopi ayaṃ mahājano upadduto, kiṃ nu kho imassa lokassa pāpakaṃ bhavissati, udāhu kalyāṇaṃ, kathetha no etaṃ kāraṇa’’nti āha. Atha satthā tesaṃ kathaṃ sutvā ‘‘tumhe [Pg.33] mā bhāyatha, mā cintayittha, natthi vo itonidānaṃ bhayaṃ. Yo so mayā ajja ‘sumedhapaṇḍito anāgate gotamo nāma buddho bhavissatī’ti byākato, so idāni dasa pāramiyo sammasati, tassa sammasantassa viloḷentassa dhammatejena sakaladasasahassī lokadhātu ekappahārena kampati ceva ravati cā’’ti āha. Tena vuttaṃ – 大地震动时，悦喜城（Rammanagara）的居民无法站立，犹如被劫末之风吹倒的大娑罗树般，昏厥倒地。陶罐等器皿滚动碰撞，互相击打，粉身碎骨。大众惊恐万分，前往世尊处请示：“世尊，这究竟是龙的搅扰，还是鬼、夜叉或天神中某一位的搅扰？我们实在不知。而且所有大众都遭受灾厄，这世间将会是凶是吉呢？请为我们说明原因。”于是世尊听了他们的话，说道：“你们不要害怕，不要担忧，此事不会给你们带来危险。我今天授记‘苏弥陀贤者（Sumedhapaṇḍita）未来将成为名为乔达摩的佛陀’，他现在正在思察十波罗蜜。当他思察、审度时，因法的威力，整个一万世界都瞬间震动轰鸣。”因此说： ‘‘Yāvatā parisā āsi, buddhassa parivesane; Pavedhamānā sā tattha, mucchitā sesi bhūmiyā. “所有在佛陀供养处的会众，都在那里颤抖着，昏厥倒卧于地。 ‘‘Ghaṭānekasahassāni, kumbhīnañca satā bahū; Sañcuṇṇamathitā tattha, aññamaññaṃ paghaṭṭitā. “成千的陶罐，以及数百个大瓮，在那里互相碰撞，被碾碎成末。 ‘‘Ubbiggā tasitā bhītā, bhantā byathitamānasā; Mahājanā samāgamma, dīpaṅkaramupāgamuṃ. “惊骇、恐惧、畏惧、迷乱、内心苦恼的大众，聚集起来，来到燃灯佛面前。 ‘‘Kiṃ bhavissati lokassa, kalyāṇamatha pāpakaṃ; Sabbo upadduto loko, taṃ vinodehi cakkhuma. “世间将会是吉是凶？整个世间都遭受灾厄，具眼者啊，请为我们消除这灾厄！ ‘‘Tesaṃ tadā saññāpesi, dīpaṅkaro mahāmuni; Vissatthā hotha mā bhātha, imasmiṃ pathavikampane. “那时，燃灯大牟尼让他们知晓：‘你们要放心，不要害怕这大地震动。 ‘‘Yamahaṃ ajja byākāsiṃ, ‘buddho loke bhavissati’; Eso sammasati dhammaṃ, pubbakaṃ jinasevitaṃ. “我今天授记‘将于世间成佛’的那位，他正在思察往昔诸佛所行之法。 ‘‘Tassa sammasato dhammaṃ, buddhabhūmiṃ asesato; Tenāyaṃ kampitā pathavī, dasasahassī sadevake’’ti. (bu. vaṃ. 2.168-174); “因他无余地思察作为佛地之法，故此包含诸天的一万世界大地都震动了。’ Mahājano tathāgatassa vacanaṃ sutvā haṭṭhatuṭṭho mālāgandhavilepanaṃ ādāya rammanagarā nikkhamitvā bodhisattaṃ upasaṅkamitvā mālāgandhādīhi pūjetvā vanditvā padakkhiṇaṃ katvā rammanagarameva pāvisi. Bodhisattopi dasa pāramiyo sammasitvā vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nisinnāsanā vuṭṭhāsi. Tena vuttaṃ – 大众听闻如来之言，欢喜踊跃，持花鬘、香与涂香，出悦喜城，来到菩萨跟前，以花鬘、香等供养、礼拜、右绕之后，复入悦喜城。菩萨亦思察十波罗蜜，坚定精进，决意已，从座而起。是故说： ‘‘Buddhassa vacanaṃ sutvā, mano nibbāyi tāvade; Sabbe maṃ upasaṅkamma, punāpi abhivandisuṃ. “听闻佛陀之言，我心当下清凉；众人前来近我，再度向我敬礼。 ‘‘Samādiyitvā [Pg.34] buddhaguṇaṃ, daḷhaṃ katvāna mānasaṃ; Dīpaṅkaraṃ namassitvā, āsanā vuṭṭhahiṃ tadā’’ti. (bu. vaṃ. 2.175-176); “受持佛陀功德，我心已作坚固；礼敬燃灯佛后，我时从座而起。” Atha bodhisattaṃ āsanā vuṭṭhahantaṃ sakaladasasahassacakkavāḷadevatā sannipatitvā dibbehi mālāgandhehi pūjetvā vanditvā ‘‘ayya sumedhatāpasa, tayā ajja dīpaṅkaradasabalassa pādamūle mahatī patthanā patthitā, sā te anantarāyena samijjhatu, mā te bhayaṃ vā chambhitattaṃ vā ahosi, sarīre appamattakopi rogo mā uppajjatu, khippaṃ pāramiyo pūretvā sammāsambodhiṃ paṭivijjha. Yathā pupphūpagaphalūpagarukkhā samaye pupphanti ceva phalanti ca, tatheva tvampi taṃ samayaṃ anatikkamitvā khippaṃ sambodhimuttamaṃ phusassū’’tiādīni thutimaṅgalāni payirudāhaṃsu. Evañca payirudāhitvā attano attano devaṭṭhānameva agamaṃsu. Bodhisattopi devatāhi abhitthavito – ‘‘ahaṃ dasa pāramiyo pūretvā kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake buddho bhavissāmī’’ti vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nabhaṃ abbhuggantvā himavantameva agamāsi. Tena vuttaṃ – 其时，菩萨从座而起，所有一万轮围世界的天神皆来集会，以天上之花鬘与香供养、礼拜后说道：“尊者善慧苦行者，您今日于十力燃灯佛足下立此大愿，愿您此愿无有障碍，得以实现！愿您无有恐惧、惊慌，愿您身不生起微少疾病，愿您迅速圆满诸波罗蜜，证得正等觉智。犹如能开花结果之树，时节至则开花结果，同样地，愿您亦不越其时，迅速触证无上正觉。”他们说了诸如此类的赞颂与祝福。如是祝福后，他们各自返回自己的天界。菩萨亦为诸天神所赞叹，坚定精进，决意：“我将圆满十波罗蜜，于四阿僧祇又十万劫之上成佛。”遂腾空而起，往雪山而去。是故说： ‘‘Dibbaṃ mānusakaṃ pupphaṃ, devā mānusakā ubho; Samokiranti pupphehi, vuṭṭhahantassa āsanā. “天花与人花，天人二者俱；以花散其身，正从座起时。 ‘‘Vedayanti ca te sotthiṃ, devā mānusakā ubho; Mahantaṃ patthitaṃ tuyhaṃ, taṃ labhassu yathicchitaṃ. “天人二众皆为你祝福：‘汝已发下大宏愿，愿汝所求皆如意。’ ‘‘Sabbītiyo vivajjantu, soko rogo vinassatu; Mā te bhavantvantarāyā, phusa khippaṃ bodhimuttamaṃ. “愿一切灾厄远离，愿忧愁疾病消亡；愿汝无有诸障碍，迅速触证无上觉。 ‘‘Yathāpi samaye patte, pupphanti pupphino dumā; Tatheva tvaṃ mahāvīra, buddhañāṇena pupphasu. “犹如时节已至，花树绽放其华；如是，大雄，愿汝以佛智而开敷。 ‘‘Yathā ye keci sambuddhā, pūrayuṃ dasa pāramī; Tatheva tvaṃ mahāvīra, pūraya dasa pāramī. “犹如一切正自觉者，皆已圆满十波罗蜜；如是，大雄，汝亦当圆满十波罗蜜。 ‘‘Yathā ye keci sambuddhā, bodhimaṇḍamhi bujjhare; Tatheva tvaṃ mahāvīra, bujjhassu jinabodhiyaṃ. “犹如一切正自觉者，皆于菩提座处觉悟；如是，大雄，汝亦当于胜者菩提树下觉悟。 ‘‘Yathā [Pg.35] ye keci sambuddhā, dhammacakkaṃ pavattayuṃ; Tatheva tvaṃ mahāvīra, dhammacakkaṃ pavattaya. “犹如一切正自觉者，皆已转动法轮；如是，大雄，汝亦当转动法轮。 ‘‘Puṇṇamāye yathā cando, parisuddho virocati; Tatheva tvaṃ puṇṇamano, viroca dasasahassiyaṃ. “犹如满月之日，明月清净光耀；如是，汝以圆满之心，光照一万世界。 ‘‘Rāhumutto yathā sūriyo, tāpena atirocati; Tatheva lokā muccitvā, viroca siriyā tuvaṃ. “犹如日轮脱离罗睺，以其热力而大放光明；如是，汝既解脱于世间，亦当以祥瑞而照耀。 ‘‘Yathā yā kāci nadiyo, osaranti mahodadhiṃ; Evaṃ sadevakā lokā, osarantu tavantike. “犹如一切江河，皆流入于大海；如是，愿天人世间，皆归向于汝前。 ‘‘Tehi thutappasattho so, dasa dhamme samādiya; Te dhamme paripūrento, pavanaṃ pāvisī tadā’’ti. (bu. vaṃ. 2.177-187); “彼为众人所赞颂，受持十法后，为圆满此等法，当时即进入林中。” Sumedhakathā niṭṭhitā. 善慧品终。 Rammanagaravāsinopi kho nagaraṃ pavisitvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adaṃsu. Satthā tesaṃ dhammaṃ desetvā mahājanaṃ saraṇādīsu patiṭṭhapetvā rammanagarā nikkhami. Tato uddhampi yāvatāyukaṃ tiṭṭhanto sabbaṃ buddhakiccaṃ katvā anukkamena anupādisesāya nibbānadhātuyā parinibbāyi. Tattha yaṃ vattabbaṃ, taṃ sabbaṃ buddhavaṃse vuttanayeneva vitthāretabbaṃ. Vuttañhi tattha – 悦喜城(Rammanagara)的居民进入城市后，亦向以佛陀为首的比丘僧团作了大布施。导师为他们说法，使大众安立于皈依等后，便离开了悦喜城。此后，其住世寿尽之间，完成了所有佛陀的事业，次第以无余涅槃界而般涅槃。于此，凡所应言，皆当依《佛史》中所说之理而广说。诚如彼处所言： ‘‘Tadā te bhojayitvāna, sasaṅghaṃ lokanāyakaṃ; Upagacchuṃ saraṇaṃ tassa, dīpaṅkarassa satthuno. “尔时，彼等供养了世间导师及其僧团，复归依彼燃灯导师。 ‘‘Saraṇagamane kañci, nivesesi tathāgato; Kañci pañcasu sīlesu, sīle dasavidhe paraṃ. 如来令一些人安立于皈依，一些人安立于五戒，另一些人则安立于十种戒。 ‘‘Kassaci deti sāmaññaṃ, caturo phalamuttame; Kassaci asame dhamme, deti so paṭisambhidā. 彼赐予一些人沙门性与四种胜果；赐予一些人无与伦比之法，即无碍解。 ‘‘Kassaci [Pg.36] varasamāpattiyo, aṭṭha deti narāsabho; Tisso kassaci vijjāyo, chaḷabhiññā pavecchati. 人中之雄赐予一些人八种胜等至；赐予一些人三明，并授予六神通。 ‘‘Tena yogena janakāyaṃ, ovadati mahāmuni; Tena vitthārikaṃ āsi, lokanāthassa sāsanaṃ. 大牟尼以此方便教诫众人，是故世间怙主之教法得以广传。 ‘‘Mahāhanūsabhakkhandho, dīpaṅkarasanāmako; Bahū jane tārayati, parimoceti duggatiṃ. 其名为燃灯佛，具大颚与牛王肩，度脱众多有情，令其解脱恶趣。 ‘‘Bodhaneyyaṃ janaṃ disvā, satasahassepi yojane; Khaṇena upagantvāna, bodheti taṃ mahāmuni. 大牟尼见到可教化之人，即便远在十万由旬，亦能于刹那间前去，令其觉悟。 ‘‘Paṭhamābhisamaye buddho, koṭisatamabodhayi; Dutiyābhisamaye nātho, navutikoṭimabodhayi. 佛陀于初次证法时，令一百俱胝众生觉悟；怙主于二次证法时，令九十俱胝众生觉悟。 ‘‘Yadā ca devabhavanamhi, buddho dhammamadesayi; Navutikoṭisahassānaṃ, tatiyābhisamayo ahu. 佛陀于天界说法时，有九万俱胝众生，此为第三次证法。 ‘‘Sannipātā tayo āsuṃ, dīpaṅkarassa satthuno; Koṭisatasahassānaṃ, paṭhamo āsi samāgamo. 燃灯导师有三次集会，初次集会者有十万俱胝。 ‘‘Puna nāradakūṭamhi, pavivekagate jine; Khīṇāsavā vītamalā, samiṃsu satakoṭiyo. 复次，胜者于那罗达(Nārada)峰独处时，一百俱胝漏尽无垢者前来集会。 ‘‘Yamhi kāle mahāvīro, sudassanasiluccaye; Navutikoṭisahassehi, pavāresi mahāmuni. 大雄于善见(Sudassana)石山上，大牟尼与九万俱胝众举行自恣。 ‘‘Ahaṃ tena samayena, jaṭilo uggatāpano; Antalikkhamhi caraṇo, pañcābhiññāsu pāragū. 我于彼时，为结发苦行者，能行于空中，通达五神通。 ‘‘Dasavīsasahassānaṃ, dhammābhisamayo ahu; Ekadvinnaṃ abhisamayā, gaṇanato asaṅkhiyā. 有数万众生证悟佛法，而一二人之证悟，则多至不可胜数。 ‘‘Vitthārikaṃ bāhujaññaṃ, iddhaṃ phītaṃ ahū tadā; Dīpaṅkarassa bhagavato, sāsaraṃ suvisodhitaṃ. 彼时，燃灯世尊之教法，流布广远，为众所知，繁荣昌盛，极为清净。 ‘‘Cattāri [Pg.37] satasahassāni, chaḷabhiññā mahiddhikā; Dīpaṅkaraṃ lokaviduṃ parivārenti sabbadā. 四十万具六神通、大威神力之阿罗汉，恒常围绕知世间者燃灯佛。 ‘‘Ye keci tena samayena, jahanti mānusaṃ bhavaṃ; Appattamānasā sekhā, garahitā bhavanti te. 彼时，任何有学弟子，若心未圆满而命终者，彼等则受诃责。 ‘‘Supupphitaṃ pāvacanaṃ, arahantehi tādibhi; Khīṇāsavehi vimalehi, upasobhati sabbadā. 教言善妙如花，由彼等阿罗汉——如是者、漏尽者、无垢者——恒常庄严。 ‘‘Nagaraṃ rammavatī nāma, sudevo nāma khattiyo; Sumedhā nāma janikā, dīpaṅkarassa satthuno. 燃灯(Dīpaṅkara)导师之城，名为悦意城(Rammavatī)；其父为刹帝利，名善天(Sudevo)；其母名善慧(Sumedhā)。 ‘‘Dasavassasahassāni, agāraṃ ajjha so vasi; Haṃsā koñcā mayūrā ca, tayo pāsādamuttamā. 彼于俗家住一万年，有三座殊胜宫殿，名为天鹅(Haṃsa)、白鹤(Koñca)与孔雀(Mayūra)。 ‘‘Tīṇi satasahassāni, nāriyo samalaṅkatā; Padumā nāma sā nārī, usabhakkhandho atrajo. 有三十万盛装女子；其妻名为莲花(Padumā)，其子名为牛肩(Usabhakkhandha)。 ‘‘Nimitte caturo disvā, hatthiyānena nikkhami; Anūnadasamāsāni, padhāne padahī jino. 见四相后，乘象车出离；彼胜者精勤修行，为时不少于十月。 ‘‘Padhānacāraṃ caritvāna, abujjhi mānasaṃ muni; Brahmunā yācito santo, dīpaṅkaro mahāmuni. 行精进后，牟尼已觉悟；受梵天之请，燃灯(Dīpaṅkara)大牟尼， ‘‘Vatti cakkaṃ mahāvīro, nandārāme sirīghare; Nisinno sirīsamūlamhi, akāsi titthiyamaddanaṃ. 大雄于难陀园(Nandārāma)之吉祥屋(Sirīghara)中转动法轮；彼坐于合欢树(Sirīsa)下，摧伏外道。 ‘‘Sumaṅgalo ca tisso ca, ahesuṃ aggasāvakā; Sāgato nāmupaṭṭhāko, dīpaṅkarassa satthuno. 善祥(Sumaṅgala)与帝沙（Tissa）为上首弟子；燃灯导师之侍者，名为萨咖达(Sāgata)。 Sunandā ca‘‘nandā ceva sunandā ca, ahesuṃ aggasāvikā; Bodhi tassa bhagavato, pipphalīti pavuccati. 难陀(Nandā)与善喜(Sunandā)为上首女弟子；彼世尊之菩提树，被称为毕波离树(Pipphalī)。 ‘‘Tapussabhallikā nāma, ahesuṃ aggupaṭṭhakā; Sirimā koṇā upaṭṭhikā, dīpaṅkarassa satthuno. 提婆须(Tapussa)与跋利迦(Bhallika)为上首优婆塞；尸利摩(Sirimā)与拘纳(Koṇā)为燃灯导师之上首优婆夷。 ‘‘Asītihatthamubbedho, dīpaṅkaro mahāmuni; Sobhati dīparukkhova, sālarājāva phullito. 燃灯大牟尼身高八十肘；彼如灯树般庄严，如盛开的娑罗王树(Sālarāja)。 ‘‘Pabhā [Pg.38] vidhāvati tassa, samantā dvādasa yojane; Satasahassavassāni, āyu tassa mahesino; Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ. 彼之光芒遍照周围十二由旬；彼大仙之寿为十万年；住世如是久，度脱众多人。 ‘‘Jotayitvāna saddhammaṃ, santāretvā mahājanaṃ; Jalitvā aggikhandhova, nibbuto so sasāvako. 照亮正法，度脱大众；如火聚般炽燃，彼与诸弟子同入涅槃。 ‘‘Sā ca iddhi so ca yaso, tāni ca pādesu cakkaratanāni; Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārāti. 彼神通与彼声誉，以及足下诸轮宝，一切皆已消失，诚然，诸行皆空！ ‘‘Dīpaṅkaro jino satthā, nandārāmamhi nibbuto; Tatthetassa jinathūpo, chattiṃsubbedhayojano’’ti. (bu. vaṃ. 3.1-31); 燃灯胜者导师，于难陀园(Nandārāma)涅槃；彼处有其胜者塔，高达三十六由旬。 Koṇḍañño buddho 憍陈如佛 Dīpaṅkarassa pana bhagavato aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma satthā udapādi. Tassāpi tayo sāvakasannipātā ahesuṃ. Paṭhamasannipāte koṭisatasahassaṃ, dutiye koṭisahassaṃ, tatiye navutikoṭiyo. Tadā bodhisatto vijitāvī nāma cakkavattī hutvā koṭisatasahassassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Satthā bodhisattaṃ ‘‘buddho bhavissatī’’ti byākaritvā dhammaṃ desesi. So satthu dhammakathaṃ sutvā rajjaṃ niyyātetvā pabbaji. So tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo ca pañca abhiññāyo ca uppādetvā aparihīnajjhāno brahmaloke nibbatti. Koṇḍaññabuddhassa pana rammavatī nāma nagaraṃ, sunando nāma khattiyo pitā, sujātā nāma devī mātā, bhaddo ca subhaddo ca dve aggasāvakā, anuruddho nāmupaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇirukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ, vassasatasahassaṃ āyuppamāṇaṃ ahosi. 燃灯世尊之后，经过一阿僧祇劫，有名为憍陈如的导师出世。彼佛亦有三次声闻集会：第一次集会，有十万俱胝比丘；第二次，有一千俱胝比丘；第三次，有九十俱胝比丘。当时，菩萨为一名为胜军(Vijitāvī)的转轮王，向以佛陀为首的十万俱胝比丘僧团行大布施。导师为菩萨授记“汝将成佛”后，宣说正法。菩萨闻法后，舍弃王位而出家。他通晓三藏，生起八种等至与五种神通，禅定不退，命终后生于梵天界。憍陈如佛以悦意城为都城，父为刹帝利善喜，母为王后善生。贤(Bhadda)与善贤(Subhadda)为其二上首弟子，阿那律为其侍者，帝须(Tissā)与伍巴谛萨为其二上首女弟子。菩提树为娑罗吉祥树(Sālakalyāṇi)，佛身高达八十八肘，寿量十万年。 ‘‘Dīpaṅkarassa aparena, koṇḍañño nāma nāyako; Anantatejo amitayaso, appameyyo durāsado’’. 燃灯之后憍陈如，为世间尊作导师；威光无量誉无边，难测难胜大丈夫。 Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃ kappeyeva cattāro buddhā nibbattiṃsu – maṅgalo, sumano, revato, sobhitoti. Maṅgalassa bhagavato tīsu sāvakasannipātesu paṭhamasannipāte koṭisatasahassaṃ [Pg.39] bhikkhū ahesuṃ, dutiye koṭisatasahassaṃ, tatiye navuṭikoṭiyo. Vemātikabhātā kirassa ānandakumāro nāma navutikoṭisaṅkhāya parisāya saddhiṃ dhammassavanatthāya satthu santikaṃ agamāsi. Satthā tassa anupubbikathaṃ kathesi. So saddhiṃ parisāya saha paṭisambhidāhi arahattaṃ pāpuṇi. Satthā tesaṃ kulaputtānaṃ pubbacaritaṃ olokento iddhimayapattacīvarassa upanissayaṃ disvā dakkhiṇahatthaṃ pasāretvā ‘‘etha bhikkhavo’’ti āha. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassikatherā viya ākappasampannā hutvā satthāraṃ vanditvā parivārayiṃsu. Ayamassa tatiyo sāvakasannipāto ahosi. 其后又经过一个阿僧祇劫，在一个劫中出现了四位佛陀——曼伽罗(Maṅgala)佛、须摩那(Sumana)佛、瑞瓦达(Revata)佛与苏毗多(Sobhita)佛。曼伽罗世尊的三次弟子集会中，第一次集会有十万俱胝比丘，第二次有一千俱胝比丘，第三次有九十俱胝比丘。据说，他名为阿难(Ānanda)王子的异母兄弟，与九十俱胝大众一同为听闻法要，前往世尊之处。世尊为他次第说法。他与大众一同证得具无碍解的阿罗汉果。世尊观察这些良家子的过去行持，见到他们有获得神通所成衣钵的因缘，便伸出右手说：“来，诸比丘！”他们全都立即变成持有神通所成衣钵、仪容具足如六十夏长老的比丘，向世尊行礼并围绕着他。这是他的第三次弟子集会。 Yathā pana aññesaṃ buddhānaṃ samantā asītihatthappamāṇāyeva sarīrappabhā ahosi, na evaṃ tassa. Tassa pana bhagavato sarīrappabhā niccakālaṃ dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Rukkhapathavīpabbatasamuddādayo antamaso ukkhaliyādīni upādāya suvaṇṇapaṭṭapariyonaddhā viya ahesuṃ. Āyuppamāṇaṃ panassa navutivassasahassāni ahosi. Ettakaṃ kālaṃ candimasūriyādayo attano pabhāya virocituṃ nāsakkhiṃsu, rattindivaparicchedo na paññāyittha. Divā sūriyālokena viya sattā niccaṃ buddhālokeneva vicariṃsu. Sāyaṃ pupphitakusumānaṃ pāto ca ravanakasakuṇādīnañca vasena loko rattindivaparicchedaṃ sallakkhesi. 他方诸佛身光，通常仅遍及八十肘范围，然此世尊并非如此。此世尊身光恒常遍照一万世界。树木、大地、山岩、海洋，乃至锅釜之属，皆犹如金箔所覆。其寿量长达九万年。于此期间，日月无法以其光芒照耀，昼夜之分亦不显现。众生恒于佛光中活动，犹如白昼处于日光之下。世间唯凭傍晚花开与清晨鸟鸣，方能辨别昼夜。 Kiṃ pana aññesaṃ buddhānaṃ ayamānubhāvo natthīti? No natthi. Tepi hi ākaṅkhamānā dasasahassilokadhātuṃ vā tato vā bhiyyo ābhāya phareyyuṃ. Maṅgalassa pana bhagavato pubbapatthanāvasena aññesaṃ byāmappabhā viya sarīrappabhā niccameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi. So kira bodhisattacariyacaraṇakāle vessantarasadise attabhāveṭhito saputtadāro vaṅkapabbatasadise pabbate vasi. Atheko kharadāṭhiko nāma yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci. Mahāsatto ‘‘dadāmi, brāhmaṇa, puttake’’ti vatvā haṭṭhapahaṭṭho udakapariyantaṃ mahāpathaviṃ kampento dvepi dārake adāsi. Yakkho caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya ṭhatvā passantasseva mahāsattassa mulālakalāpaṃ viya dārake [Pg.40] khādi. Mahāpurisassa yakkhaṃ oloketvā mukhe vivaṭamatte aggijālaṃ viya lohitadhāraṃ uggiramānaṃ tassa mukhaṃ disvāpi kesaggamattampi domanassaṃ na uppajji. ‘‘Sudinnaṃ vata me dāna’’nti cintayato panassa sarīre mahantaṃ pītisomanassaṃ udapādi. So ‘‘imassa me dānassa nissandena anāgate imināva nīhārena sarīrato rasmiyo nikkhamantū’’ti patthanaṃ akāsi. Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrato rasmiyo nikkhamitvā ettakaṃ ṭhānaṃ phariṃsu. 难道其他佛陀就没有这样的威德吗？并非没有。他们如果愿意，也能让光明遍照一万个世界或者更多。但曼伽罗世尊由于过去所发愿力的缘故，他的身光不像其他佛陀的一寻光，而是恒常遍照一万个世界。据说菩萨在行菩萨道时，曾有一世如韦桑达拉（Vessantara），带着妻儿住在弯卡（Vaṅka）山上。当时有个名叫凶牙（Kharadāṭhika）的夜叉，听说大士乐善好施，便化作婆罗门的样子前来乞讨两个孩子。大士说：“婆罗门，我把孩子给你。”他满心欢喜，令大地为之震动，将两个孩子布施出去。夜叉靠着经行处的栏杆，当着大士的面，像啃食一束莲藕一样吃掉了两个孩子。大士看到夜叉张开的嘴里喷出火焰般的血流，心中却未生起丝毫忧恼。他反而想着“我的布施多么圆满”，心中生起极大的喜悦。于是他发愿：“愿以我此次布施的果报，未来我的身体也能如此放射光明！”由于此宿愿，当他成佛后，身光便放射出来遍照如此广大的范围。 Aparampissa pubbacariyaṃ atthi. So kira bodhisattakāle ekassa buddhassa cetiyaṃ disvā ‘‘imassa buddhassa mayā jīvitaṃ pariccajituṃ vaṭṭatī’’ti daṇḍakadīpikāveṭhananiyāmena sakalasarīraṃ veṭhāpetvā ratanamattamakuḷaṃ satasahassagghanikaṃ suvaṇṇapātiṃ sappissa pūrāpetvā tattha sahassavaṭṭiyo jāletvā taṃ sīsenādāya sakalasarīraṃ jālāpetvā cetiyaṃ padakkhiṇaṃ karonto sakalarattiṃ vītināmeti. Evaṃ yāva aruṇuggamanā vāyamantassāpissa lomakūpamattampi usumaṃ na gaṇhi. Padumagabbhaṃ paviṭṭhakālo viya ahosi. Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Tenāha bhagavā – 他还有另一件过去的事迹。据说他在行菩萨道时，见到一尊佛的塔，心想：“我应当为这位佛陀舍弃生命。”于是，他以缠绕灯柱之法，让人将自己全身缠裹起来，又让人将一个价值十万的金钵盛满酥油，在钵中点燃一千支灯芯，然后用头顶着金钵，并点燃自己的全身，通宵右绕佛塔。即使如此精进直到黎明，他的身体也未感受到毛孔般的热度，犹如进入莲花胎藏一般。法，确实会守护护法之人。因此世尊说： ‘‘Dhammo have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahāti; Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti. (theragā. 303; jā. 1.10.102) – 法确实保护行法者，善修之法带来安乐。此乃善修之法的利益，行法者不堕恶趣。 Imassapi kammassa nissandena tassa bhagavato sarīrobhāso dasasahassilokadhātuṃ pharitvā aṭṭhāsi. 由于此业的果报，那位世尊的身光恒常遍照一万个世界体系。 Tadā amhākaṃ bodhisatto suruci nāma brāhmaṇo hutvā ‘‘satthāraṃ nimantessāmī’’ti upasaṅkamitvā madhuradhammakathaṃ sutvā ‘‘sve mayhaṃ bhikkhaṃ gaṇhatha, bhante’’ti āha. ‘‘Brāhmaṇa, kittakehi te bhikkhūhi attho’’ti? ‘‘Kittakā pana vo, bhante, parivārabhikkhū’’ti āha. Tadā satthu paṭhamasannipātoyeva hoti, tasmā ‘‘koṭisatasahassa’’nti āha. ‘‘Bhante, sabbehipi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā’’ti. Satthā adhivāsesi. Brāhmaṇo svātanāya nimantetvā gehaṃ gacchanto cintesi – ‘‘ahaṃ ettakānaṃ [Pg.41] bhikkhūnaṃ yāgubhattavatthādīni dātuṃ sakkomi, nisīdanaṭṭhānaṃ pana kathaṃ bhavissatī’’ti? 那时，我们的菩萨是一位名叫善喜(Suruci)的婆罗门。他心想：“我要去邀请导师。”于是他前去拜见，听闻了甘美的法说后，说道：“尊者，请您明天接受我的供养。”世尊问：“婆罗门，你需要多少位比丘？”他回答：“尊者，您的随行比丘有多少位呢？”当时，这正是导师的第一次集会，因此世尊说：“有十万俱胝位。”婆罗门说：“尊者，那就请您和所有比丘一同接受我的供养吧。”导师应允了。婆罗门为第二天作了邀请后，在回家的路上思忖：“我能够为这么多比丘布施粥饭、衣物等，但座位要怎么办呢？” Tassa sā cintā caturāsītiyojanasahassamatthake ṭhitassa devarañño paṇḍukambalasilāsanassa uṇhabhāvaṃ janesi. Sakko ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmo’’ti dibbacakkhunā olokento mahāpurisaṃ disvā ‘‘suruci nāma brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nisīdanaṭṭhānatthāya cintesi, mayāpi tattha gantvā puññakoṭṭhāsaṃ gahetuṃ vaṭṭatī’’ti vaḍḍhakivaṇṇaṃ nimminitvā vāsipharasuhattho mahāpurisassa purato pāturahosi. ‘‘Atthi nu kho kassaci bhatiyā kattabbakicca’’nti āha. Mahāpuriso taṃ disvā ‘‘kiṃ kammaṃ karissasī’’ti āha. ‘‘Mama ajānanasippaṃ nāma natthi, gehaṃ vā maṇḍapaṃ vā yo yaṃ kāreti, tassa taṃ kātuṃ jānāmī’’ti. ‘‘Tena hi mayhaṃ kammaṃ atthī’’ti. ‘‘Kiṃ, ayyā’’ti? ‘‘Svātanāya me koṭisatasahassabhikkhū nimantitā. Tesaṃ nisīdanamaṇḍapaṃ karissasī’’ti? ‘‘Ahaṃ nāma kareyyaṃ sace me bhatiṃ dātuṃ sakkhissathā’’ti. ‘‘Sakkhissāmi, tātā’’ti. ‘‘Sādhu karissāmī’’ti gantvā ekaṃ padesaṃ olokesi. Dvādasaterasayojanappamāṇo padeso kasiṇamaṇḍalaṃ viya samatalo ahosi. So ‘‘ettake ṭhāne sattaratanamayo maṇḍapo uṭṭhahatū’’ti cintetvā olokesi. Tāvadeva pathaviṃ bhinditvā maṇḍapo uṭṭhahi. Tassa sovaṇṇamayesu thambhesu rajatamayā ghaṭakā ahesuṃ, rajatamayesu sovaṇṇamayā, maṇimayesu thambhesu pavāḷamayā, pavāḷamayesu maṇimayā, sattaratanamayesu thambhesu sattaratanamayā ghaṭakā ahesuṃ. Tato ‘‘maṇḍapassa antarantare kiṅkaṇikajālaṃ olambatū’’ti olokesi. Saha olokaneneva jālaṃ olambi. Yassa mandavāteritassa pañcaṅgikasseva tūriyassa madhurasaddo niccharati. Dibbasaṅgītivattanakālo viya ahosi. ‘‘Antarantarā gandhadāmamālādāmāni olambantū’’ti cintentassa mālādāmāni olambiṃsu. ‘‘Koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ āsanāni ca ādhārakāni ca pathaviṃ bhinditvā uṭṭhahantū’’ti cintesi, tāvadeva uṭṭhahiṃsu. ‘‘Koṇe koṇe ekekā udakacāṭiyo uṭṭhahantū’’ti cintesi, udakacāṭiyo uṭṭhahiṃsu. 那位婆罗门的思虑，在八万四千由旬高的天帝释所居的橙毯石座上，引起了热恼。帝释心想：“是谁想要把我从这个位置赶走？”他以天眼观察，看见了大士，便想：“有个叫苏鲁支(Suruci)的婆罗门，邀请了以佛陀为首的比丘僧团，正在为就座的地方而思虑。我也该去那里，分得一份功德。”于是化作木匠模样，手持斧凿，出现在大士面前。他问道：“可有人需要雇工做事吗？”大士看见他，便问：“你能做什么工作？”“我没有不擅长的手艺，无论是建造房屋还是殿堂，只要有人需要，我都能完成。”“那正好，我有工作要你做。”“什么事，尊者？”“我为明日邀请了十万俱胝比丘，你能为他们建造一座就座的殿堂吗？”“我当然能建，只要您能付我工钱。”“我会付的，朋友。”“很好，我会做的。”说罢，他前去察看一处地方。那地方大约十二、三个由旬，平坦如圆盘。他想：“就在这地方升起一座七宝所成的殿堂吧。”心念一动，大地随即裂开，一座殿堂拔地而起。其金柱配有银制柱饰，银柱配有金制柱饰，宝珠柱配有珊瑚制柱饰，珊瑚柱配有宝珠制柱饰，七宝柱则配有七宝制柱饰。接着他想：“让殿堂内部垂下小铃网吧。”一念之间，铃网便垂挂下来。微风吹动，如同五支乐器合奏般发出美妙的声音，就像天乐演奏的时候。他又想：“让各处垂下香鬘与花鬘吧。”心念方动，香鬘与花鬘便垂落下来。他继续思虑：“愿十万俱胝比丘的座位与钵架从地涌出！”顷刻间，座位与钵架便显现了。他又想：“每个角落都升起一座水缸吧。”水缸随即出现。 So [Pg.42] ettakaṃ māpetvā brāhmaṇassa santikaṃ gantvā ‘‘ehi, ayya, tava maṇḍapaṃ oloketvā mayhaṃ bhatiṃ dehī’’ti āha. Mahāpuriso gantvā maṇḍapaṃ olokesi. Olokentasseva ca sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi. Athassa maṇḍapaṃ oloketvā etadahosi – ‘‘nāyaṃ maṇḍapo manussabhūtena kato, mayhaṃ pana ajjhāsayaṃ mayhaṃ guṇaṃ āgamma addhā sakkabhavanaṃ uṇhaṃ bhavissati. Tato sakkena devaraññā ayaṃ maṇḍapo kārito bhavissatī’’ti. ‘‘Na kho pana me yuttaṃ evarūpe maṇḍape ekadivasaṃyeva dānaṃ dātuṃ, sattāhaṃ dassāmī’’ti cintesi. Bāhirakadānañhi tattakampi samānaṃ bodhisattānaṃ tuṭṭhiṃ kātuṃ na sakkoti, alaṅkatasīsaṃ pana chinditvā añjitaakkhīni uppāṭetvā hadayamaṃsaṃ vā ubbaṭṭetvā dinnakāle bodhisattānaṃ cāgaṃ nissāya tuṭṭhi nāma hoti. Amhākampi hi bodhisattassa sivirājajātake devasikaṃ pañcakahāpaṇasatasahassāni vissajjetvā catūsu dvāresu nagaramajjhe ca dānaṃ dentassa taṃ dānaṃ cāgatuṭṭhiṃ uppādetuṃ nāsakkhi. Yadā panassa brāhmaṇavaṇṇena āgantvā sakko devarājā akkhīni yāci, tadā tāni uppāṭetvā dadamānasseva hāso uppajji, kesaggamattampi cittaṃ aññathattaṃ nāhosi. Evaṃ dinnadānaṃ nissāya bodhisattānaṃ titti nāma natthi. Tasmā sopi mahāpuriso ‘‘sattāhaṃ mayā koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ dānaṃ dātuṃ vaṭṭatī’’ti cintetvā tasmiṃ maṇḍape nisīdāpetvā sattāhaṃ gavapānaṃ nāma adāsi. Gavapānanti mahante mahante kolambe khīrassa pūretvā uddhanesu āropetvā ghanapākapakke khīre thoke taṇḍule pakkhipitvā pakkamadhusakkaracuṇṇasappīhi abhisaṅkhatabhojanaṃ vuccati. Manussāyeva pana parivisituṃ nāsakkhiṃsu. Devāpi ekantarikā hutvā parivisiṃsu. Dvādasaterasayojanappamāṇaṃ ṭhānampi bhikkhū gaṇhituṃ nappahosiyeva, te pana bhikkhū attano ānubhāvena nisīdiṃsu. Pariyosānadivase pana sabbabhikkhūnaṃ pattāni dhovāpetvā bhesajjatthāya sappinavanītatelamadhuphāṇitānaṃ pūretvā ticīvarehi saddhiṃ adāsi, saṅghanavakabhikkhunā laddhacīvarasāṭakā satasahassagghanikā ahesuṃ. 他量好尺寸后，走到婆罗门跟前说：“来吧，尊者，请看看您的凉棚，然后给我工钱。”大士前去察看凉棚。就在他观看之际，全身便被五色喜悦持续遍满。他观察凉棚后心想：“这凉棚非凡人所造，想必是我的意乐与功德使帝释天宫殿发热，因此天王帝释才命人建造了此凉棚。”他又想：“在如此殊胜的凉棚里只布施一天是不合适的，我应当布施七天。”要知道，仅是外物的布施，即便再多，也无法令菩萨满足。唯有在割下装饰过的头颅、挖出涂过眼药的双眼，或取出心头肉来布施时，菩萨才会因这等舍离而生起满足。正如在《尸毗王本生》（Sivirājajātaka）中，我们的菩萨每日在四门及城中心布施五十万钱，那样的布施也未能令他生起舍离的满足。而当帝释天王化为婆罗门前来乞求双眼时，他就在挖眼布施之际生起了欢喜，心意没有丝毫动摇。如此布施，菩萨是无有满足的。因此，这位大士心想：“我应当在此为十万俱胝数的比丘们作七日布施。”于是，他请比丘们在凉棚里就座，举行了为期七天的“牛乳宴”（gavapāna）。所谓“牛乳宴”，是指将大锅装满牛乳，置于炉上，待牛乳煮至浓稠时，放入少许米，再以熟蜜、糖粉和酥油调制而成的食物。仅凭人力无法完成侍奉，天神们也轮流前来服侍。即使是十二、三由旬（yojana）的地方也不足以让比丘们坐下，但比丘们还是凭藉自己的威力入座了。到了最后一天，他命人洗净所有比丘的钵，为作药用而装满酥油、生酥（navanīta）、油、蜂蜜和石蜜（phāṇita），连同三衣（ticīvara）一起布施。僧团中最资浅的比丘所得到的衣物，价值也达十万。 Satthā anumodanaṃ karonto – ‘‘ayaṃ puriso evarūpaṃ mahādānaṃ adāsi, ko nu kho bhavissatī’’ti upadhārento – ‘‘anāgate kappasatasahassādhikānaṃ [Pg.43] dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī’’ti disvā mahāpurisaṃ āmantetvā ‘‘tvaṃ ettakaṃ nāma kālaṃ atikkamitvā gotamo nāma buddho bhavissasī’’ti byākāsi. Mahāpuriso byākaraṇaṃ sutvā ‘‘ahaṃ kira buddho bhavissāmi, ko me gharāvāsena attho, pabbajissāmī’’ti cintetvā tathārūpaṃ sampattiṃ kheḷapiṇḍaṃ viya pahāya satthu santike pabbajitvā buddhavacanaṃ uggaṇhitvā abhiññāyo ca samāpattiyo ca nibbattetvā āyupariyosāne brahmaloke nibbatti. 导师行随喜时，心中思忖：“此人行此大布施，未来将成为何人？”他审察后，见到“在未来两个阿僧祇又十万大劫之上，将有一位名叫乔达摩的佛陀出现”，于是召唤大士，对他授记道：“你经过如此漫长的时间后，将成为名叫乔达摩的佛陀。”大士听闻授记，心想：“我竟然将成佛，居家又有何益？我当出家！”于是，他将那样的财富视如唾沫般舍弃，在导师座下出家，学习佛语，成就诸神通与等至，寿命终了后投生于梵天界。 Maṅgalo buddho 吉祥佛 Maṅgalassa pana bhagavato nagaraṃ uttaraṃ nāma ahosi, pitāpi uttaro nāma khattiyo, mātāpi uttarā nāma devī, sudevo ca dhammaseno ca dve aggasāvakā, pālito nāmupaṭṭhāko, sīvalī ca asokā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ ahosi. Navuti vassasahassāni ṭhatvā parinibbute pana tasmiṃ ekappahāreneva dasa cakkavāḷasahassāni ekandhakārāni ahesuṃ. Sabbacakkavāḷesu manussānaṃ mahantaṃ ārodanaparidevanaṃ ahosi. 吉祥(Maṅgala)世尊的都城名为优多罗(Uttara)，父亲是名为优多罗(Uttara)的刹帝利，母亲是名为优多罗(Uttarā)的王后。须提婆(Sudeva)与法军(Dhammasena)是两位上首弟子，侍者名叫巴利陀(Pālita)，西瓦莉与无忧(Asokā)是两位上首女弟子。菩提树是那伽树(nāgarukkha)，身躯高达八十八肘。住世九万年后，当他般涅槃时，仅在一瞬间，一万个轮围世界即陷入一片黑暗，所有轮围世界的人们都发出巨大的哭喊与悲叹。 ‘‘Koṇḍaññassa aparena, maṅgalo nāma nāyako; Tamaṃ loke nihantvāna, dhammokkamabhidhārayī’’ti. (bu. vaṃ. 5.1); 憍陈如(Koṇḍañña)之后，有名为吉祥(Maṅgala)的导师；摧破世间之黑暗，高举正法之明炬。 Sumano buddho 苏摩那佛 Evaṃ dasasahassilokadhātuṃ andhakāraṃ katvā parinibbutassa tassa bhagavato aparabhāge sumano nāma satthā loke udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ. Dutiye kañcanapabbatamhi navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā mahāsatto atulo nāma nāgarājā ahosi mahiddhiko mahānubhāvo. So ‘‘buddho uppanno’’ti sutvā ñātisaṅghaparivuto nāgabhavanā nikkhamitvā koṭisatasahassabhikkhuparivārassa tassa bhagavato dibbatūriyehi upahāraṃ kāretvā mahādānaṃ pavattetvā paccekaṃ dussayugāni datvā saraṇesu patiṭṭhāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ mekhalaṃ nāma ahosi, sudatto nāma [Pg.44] rājā pitā, sirimā nāma mātā devī, saraṇo ca bhāvitatto ca dve aggasāvakā, udeno nāmupaṭṭhāko, soṇā ca upasoṇā ca dve aggasāvikā, nāgarukkho bodhi, navutihatthubbedhaṃ sarīraṃ ahosi, navutiyeva vassasahassāni āyuppamāṇaṃ ahosi. 那位使一万世界陷入黑暗而般涅槃的世尊，其后，有导师名须摩那(Sumana)出现于世。彼佛亦有三次声闻集会。初次集会有百千俱胝比丘；第二次于金山(Kañcanapabbata)有九千俱胝；第三次有八千俱胝。尔时，大士为龙王，名阿都拉(Atula)，有大神通，有大威力。彼闻“佛已出世”，为亲族众围绕，从龙宫出，以天界乐器供养彼世尊及其百千俱胝比丘眷属，行大布施，各各施予一双衣，而后于三皈依中得以安住。彼导师亦为之授记：“汝于未来，当得成佛。”彼世尊之城名美科拉(Mekhala)，父王名善施(Sudatta)，母后名尸利摩(Sirimā)。萨罗那(Saraṇa)与巴维塔(Bhāvitatta)为二上首弟子。优德纳(Udena)为侍者。须娜(Soṇā)与优波须娜(Upasoṇā)为二上首女弟子。菩提树为龙花树(Nāgarukkha)。佛身高达九十肘，寿量为九万岁。 ‘‘Maṅgalassa aparena, sumano nāma nāyako; Sabbadhammehi asamo, sabbasattānamuttamo’’ti. (bu. vaṃ. 6.1); 明光佛(Maṅgala)之后，有导师名须摩那(Sumana)；于一切法中无有匹敌，于一切众生中最尊胜。 Revato buddho 瑞瓦达佛 Tassa aparabhāge revato nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte gaṇanā natthi, dutiye koṭisatasahassabhikkhū ahesuṃ, tathā tatiye. Tadā bodhisatto atidevo nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya sirasi añjaliṃ ṭhapetvā tassa satthuno kilesappahāne vaṇṇaṃ sutvā uttarāsaṅgena pūjaṃ akāsi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato nagaraṃ sudhaññavatī nāma ahosi, pitā vipulo nāma khattiyo, mātā vipulā nāma, varuṇo ca brahmadevo ca dve aggasāvakā, sambhavo nāmupaṭṭhāko, bhaddā ca subhaddā ca dve aggasāvikā, nāgarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, āyu saṭṭhi vassasahassānīti. 其后有名为瑞瓦达(Revata)的导师出现。他也有三次弟子集会。第一次集会的人数无法计算，第二次集会有十万俱胝比丘，第三次集会同样如此。那时，一位名叫阿提提婆(Atideva)的婆罗门菩萨，听闻导师说法后皈依三宝，合掌于头顶，听闻导师断除烦恼的功德后，以上衣供养。导师亦为他授记：“你将成佛。”这位世尊的城名为善具城(Sudhaññavatī)，父亲名为毗富罗(Vipula)刹帝利，母亲名为毗富罗(Vipulā)，两位上首弟子名为瓦儒那(Varuṇa)和梵天(Brahmadeva)，侍者名为三跋婆(Sambhava)，两位上首女弟子名为跋陀(Bhaddā)和须跋陀(Subhaddā)，菩提树为那伽树(Nāgarukkha)，身躯高达八十肘，寿命六万年。 ‘‘Sumanassa aparena, revato nāma nāyako; Anūpamo asadiso, atulo uttamo jino’’ti. (bu. vaṃ. 7.1); “须摩那(Sumana)之后，是名瑞瓦达(Revata)的导师；无与伦比，无双无对，至上最胜者。” Sobhito buddho 苏毗陀佛 Tassa aparabhāge sobhito nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto ajito nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato nagaraṃ sudhammaṃ nāma ahosi, pitā sudhammo nāma rājā, mātāpi sudhammā nāma devī, asamo ca sunetto ca dve aggasāvakā, anomo nāmupaṭṭhāko, nakulā ca sujātā ca dve aggasāvikā, nāgarukkho bodhi[Pg.45], aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, navuti vassasahassāni āyuppamāṇanti. 其后有名为苏毗陀(Sobhita)的导师出世。他也有三次弟子集会。第一次集会时有一百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时菩萨名为阿耆多(Ajita)婆罗门，听闻导师的说法后皈依三宝，向以佛陀为首的比丘僧团广施大供养。导师亦为他授记：“你将成佛。”这位世尊的都城名为善法城(Sudhamma)，父亲名为善法王(Sudhammo)，母亲名为善法天后(Sudhammā)，无等(Asama)和善眼(Sunetta)是两位上首弟子，侍者名为无罪(Anoma)，那拘罗(Nakulā)和善生(Sujātā)是两位上首女弟子，菩提树为那伽树(Nāgarukkha)，身高五十八肘，寿量九万年。 ‘‘Revatassa aparena, sobhito nāma nāyako; Samāhito santacitto, asamo appaṭipuggalo’’ti. (bu. vaṃ. 8.1); 瑞瓦达(Revata)之后，有名苏毗多(Sobhito)的导师；心意专注而寂静，无与伦比，无可匹敌。 Anomadassī buddho 阿诺摩达悉佛 Tassa aparabhāge ekaṃ asaṅkhayeyyaṃ atikkamitvā ekasmiṃ kappe tayo buddhā nibbattiṃsu anomadassī, padumo, nāradoti. Anomadassissa bhagavato tayo sāvakasannipātā. Paṭhame aṭṭha bhikkhusatasahassāni ahesuṃ, dutiye satta, tatiye cha. Tadā bodhisatto eko yakkhasenāpati ahosi mahiddhiko mahānubhāvo, anekakoṭisatasahassānaṃ yakkhānaṃ adhipati. So ‘‘buddho uppanno’’ti sutvā āgantvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Anomadassissa pana bhagavato candavatī nāma nagaraṃ ahosi, yasavā nāma rājā pitā, yasodharā nāma mātā devī, nisabho ca anomo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, sundarī ca sumanā ca dve aggasāvikā, ajjunarukkho bodhi, aṭṭhapaññāsahatthubbedhaṃ sarīraṃ ahosi, vassasatasahassaṃ āyuppamāṇanti. 其后经过一个阿僧祇劫(asaṅkhyeyya)，在一个劫中出现了三位佛陀：阿诺摩达悉(Anomadassī)佛、莲华(Paduma)佛、那罗达(Nārada)佛。阿诺摩达悉世尊有三次声闻集会。第一次有八十万比丘，第二次有七十万，第三次有六十万。当时菩萨是一位有大神通、大威力的夜叉将领，是无数百千万夜叉的首领。他听到“佛陀已出世”的消息，就前来供养以佛陀为首的比丘僧团。导师也授记他：‘未来将会成佛。’阿诺摩达悉世尊的都城名为旃陀婆提(Candavatī)，父亲名为耶沙瓦(Yasavā)王，母亲名为耶输陀罗(Yasodharā)天后，尼萨婆(Nisabha)与阿诺摩(Anoma)是两位上首弟子，侍者名为瓦儒那(Varuṇa)，孙陀利(Sundarī)与苏摩那(Sumanā)是两位上首女弟子，菩提树是阿居那树(ajjunarukkho)，身长五十八肘，寿命十万年。 ‘‘Sobhitassa aparena, sambuddho dvipaduttamo; Anomadassī amitayaso, tejassī duratikkamo’’ti. (bu. vaṃ. 9.1); 苏毗多(Sobhita)之后，两足中尊正等觉；阿诺摩达悉(Anomadassī)名闻无量，威光难越。 Padumo buddho 莲华佛 Tassa aparabhāge padumo nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye tīṇi satasahassāni, tatiye agāmake araññe mahāvanasaṇḍavāsīnaṃ bhikkhūnaṃ dve satasahassāni. Tadā bodhisatto sīho hutvā satthāraṃ nirodhasamāpattiṃ samāpannaṃ disvā pasannacitto vanditvā padakkhiṇaṃ katvā pītisomanassajāto tikkhattuṃ sīhanādaṃ naditvā sattāhaṃ buddhārammaṇaṃ pītiṃ avijahitvā pītisukheneva gocarāya apakkamitvā jīvitapariccāgaṃ katvā bhagavantaṃ payirupāsamāno aṭṭhāsi. Satthā sattāhaccayena nirodhā vuṭṭhito sīhaṃ [Pg.46] oloketvā ‘‘bhikkhusaṅghepi cittaṃ pasādetvā saṅghaṃ vandissatī’’ti ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Bhikkhū tāvadeva āgamiṃsu. Sīhopi bhikkhusaṅghe cittaṃ pasādeti. Satthā tassa manaṃ oloketvā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Padumassa pana bhagavato campakaṃ nāma nagaraṃ ahosi, asamo nāma rājā pitā, mātā asamā nāma devī, sālo ca upasālo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, soṇarukkho nāma bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, āyu vassasatasahassanti. 其后，一位名为莲华(Paduma)的导师出世。他也有三次声闻集会。第一次集会时有十万俱胝比丘，第二次有三十万，第三次在无村落的森林中，有二十万栖居于大林的比丘。当时，菩萨成为狮子，见导师已入灭尽定，心生净信，礼敬右绕，生起喜悦与欢喜，三次作狮子吼，七日不舍以佛为所缘的喜悦，不为觅食而离开，仅以喜乐为食，献出生命，侍立于世尊前。七日后，导师从灭尽定中出定，观视狮子，心想：“他亦将对僧团生起净信并礼敬僧团，让比丘僧团前来吧。”比丘们即刻到来。狮子也对比丘僧团生起净信。导师观察他的心意后授记：“未来将会成佛。”莲华世尊的都城名为瞻波迦城(Campaka)，父亲是无等王(Asamo)，母亲是无等(Asamā)天后，娑罗(Sālo)与优婆娑罗(Upasālo)是两位上首弟子，侍者名为瓦儒那(Varuṇa)，罗摩(Rāmā)与苏罗摩(Surāmā)是两位上首女弟子，菩提树名为金树(Soṇarukkha)，身高达五十八肘，寿命十万岁。 ‘‘Anomadassissa aparena, sambuddho dvipaduttamo; Padumo nāma nāmena, asamo appaṭipuggalo’’ti. (bu. va. 10.1); 于阿诺摩达西(Anomadassī)佛之后，有正自觉者、两足中尊，名为莲华(Paduma)，无等、无与伦比。 Nārado buddho 那罗达佛 Tassa aparabhāge nārado nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto isipabbajjaṃ pabbajitvā pañcasu abhiññāsu aṭṭhasu ca samāpattīsu ciṇṇavasī hutvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā lohitacandanena pūjaṃ akāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato dhaññavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, anomā nāma mātā devī, bhaddasālo ca jitamitto ca dve aggasāvakā, vāseṭṭho nāmupaṭṭhāko, uttarā ca phaggunī ca dve aggasāvikā, mahāsoṇarukkho nāma bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, navuti vassasahassāni āyūti. 其后，一位名为那罗达(Nārada)的导师出世。他也有三次声闻集会。第一次集会时有百千俱胝比丘，第二次有九十百千俱胝，第三次有八十百千俱胝。那时，菩萨出家成为仙人，于五神通与八等至中达到自在，向以佛陀为首的比丘僧团广行布施，用赤旃檀作供养。这位导师也授记他：“未来将会成佛。”那位世尊的都城名为稻谷城(Dhaññavatī)，父亲是名为善天(Sudevo)的刹帝利，母亲名为阿诺玛王后(Anomā devī)。吉祥娑罗(Bhaddasāla)与胜友(Jitamitta)是两位上首弟子，侍者名为婆悉吒(Vāseṭṭha)，优多罗(Uttarā)与颇蜜(Phaggunī)是两位上首女弟子，菩提树是大金树(Mahāsoṇarukkha)，身高达八十八肘，寿命为九万年。 ‘‘Padumassa aparena, sambuddho dvipaduttamo; Nārado nāma nāmena, asamo appaṭipuggalo’’ti. (bu. vaṃ. 11.1); 莲华佛(Paduma)之后，有两足中尊、正等觉者，其名为那罗达(Nārada)，无与伦比，无对匹者。 Padumuttaro buddho 莲花上佛陀 Nāradabuddhassa pana aparabhāge ito satasahassakappamatthake ekasmiṃ kappe ekova padumuttaro nāma buddho udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame sannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye [Pg.47] vebhārapabbate navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto jaṭilo nāma mahāraṭṭhiyo hutvā buddhappamukhassa bhikkhusaṅghasa sacīvaraṃ dānaṃ adāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Padumuttarassa pana bhagavato kāle titthiyā nāma nāhesuṃ. Sabbadevamanussā buddhameva saraṇaṃ agamaṃsu. Tassa nagaraṃ haṃsavatī nāma ahosi, pitā ānando nāma khattiyo, mātā sujātā nāma devī, devalo ca sujāto ca dve aggasāvakā, sumano nāmupaṭṭhāko, amitā ca asamā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, sarīrappabhā samantato dvādasayojanāni gaṇhi, vassasatasahassaṃ āyūti. 于那罗达佛之后，从此世间过十万劫，于一劫中，有佛出世，名为莲花上佛。彼亦有三次声闻集会。初次集会有十万俱胝比丘，第二次于吠婆罗山(Vebhārapabbata)有九十万俱胝，第三次有八十万俱胝。尔时，菩萨为一大国长者，名为阇提罗(Jaṭila)，向以佛为首之比丘僧团布施僧衣。彼导师亦为之授记：“汝于未来，当得成佛。”于莲花上世尊之时，无有外道。一切天人皆归依于佛。其都城名为天鹅城(Haṃsavatī)，父为刹帝利，名曰阿难，母为王后，名曰善生。提婆罗(Devala)与善生(Sujāta)为二上首弟子，须摩那(Sumana)为侍者，阿弥多(Amitā)与阿萨玛(Asamā)为二上首女弟子。菩提树为娑罗树，佛身长五十八肘，身光遍照四周十二由旬，寿十万岁。 ‘‘Nāradassa aparena, sambuddho dvipaduttamo; Padumuttaro nāma jino, akkhobho sāgarūpamo’’ti. (bu. vaṃ. 12.1); 那罗达之后，两足尊正觉；莲花上胜者，不动如大海。 Sumedho buddho 善慧佛陀 Tassa aparabhāge tiṃsa kappasahassāni atikkamitvā sumedho ca sujāto cāti ekasmiṃ kappe dve buddhā nibbattiṃsu. Sumedhassāpi tayo sāvakasannipātā. Paṭhamasannipāte sudassananagare koṭisataṃ khīṇāsavā ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto uttaro nāma māṇavo hutvā nidahitvā ṭhapitaṃyeva asītikoṭidhanaṃ vissajjetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā dhammaṃ sutvā saraṇesu patiṭṭhāya nikkhamitvā pabbaji. Sopi naṃ ‘‘anāgate buddho bhavissatī’’ti byākāsi. Sumedhassa bhagavato sudassanaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, mātāpi sudattā nāma devī, saraṇo ca sabbakāmo ca dve aggasāvakā, sāgaro nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, mahānīparukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, āyu navuti vassasahassanti. 其后经过三万劫，在一劫中出现了善慧(Sumedho)与善生(Sujāto)两位佛陀。善慧佛陀也有三次声闻集会。第一次集会在善见城(Sudassananagara)有一百俱胝漏尽者，第二次有九十俱胝，第三次有八十俱胝。那时菩萨名为优多罗(Uttaro)的青年，舍弃了储存的八十俱胝财富，向以佛陀为首的比丘僧团作大布施，闻法后立于诸归依处，出家修行。彼佛亦为他授记：“未来将成佛。”善慧世尊的都城名为善见城，父亲是名为善施(Sudatto)的国王，母亲是名为善施(Sudattā)的王后，舍罗那(Saraṇo)与萨婆迦摩(Sabbakāmo)是两位上首弟子，娑伽罗(Sāgaro)为侍者，罗摩(Rāmā)与须罗摩(Surāmā)是两位上首女弟子，大尼帕树(mahānīpa)为菩提树，佛身高达八十八肘，寿命九万岁。 ‘‘Padumuttarassa aparena, sumedho nāma nāyako; Durāsado uggatejo, sabbalokuttamo munī’’ti. (bu. vaṃ. 13.1); 莲花上佛之后，善慧导师现；难近威光盛，一切世间最上牟尼。 Sujāto buddho 善生佛陀 Tassa [Pg.48] aparabhāge sujāto nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paññāsaṃ, tatiye cattālīsaṃ. Tadā bodhisatto cakkavattirājā hutvā ‘‘buddho uppanno’’ti sutvā upasaṅkamitvā dhammaṃ sutvā buddhappamukhassa bhikkhusaṅghassa saddhiṃ sattahi ratanehi catumahādīparajjaṃ datvā satthu santike pabbaji. Sakalaraṭṭhavāsino raṭṭhuppādaṃ gahetvā ārāmikakiccaṃ sādhentā buddhappamukhassa bhikkhusaṅghassa niccaṃ mahādānaṃ adaṃsu. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ sumaṅgalaṃ nāma ahosi, uggato nāma rājā pitā, pabhāvatī nāma mātā, sudassano ca sudevo ca dve aggasāvakā, nārado nāmupaṭṭhāko, nāgā ca nāgasamālā ca dve aggasāvikā, mahāveḷurukkho bodhi. So kira mandacchiddo ghanakkhandho upari niggatāhi mahāsākhāhi morapiñchakalāpo viya virocittha. Tassa bhagavato sarīraṃ paṇṇāsahatthubbedhaṃ ahosi, āyu navuti vassasahassanti. 其后，有名为善生(Sujāta)之导师出世。彼亦有三次声闻集会。初次集会有六万比丘，第二次有五万，第三次有四万。尔时，菩萨为转轮王，闻“佛已出世”，遂往诣闻法，后将四大洲国与七宝，施予佛为上首之比丘僧团，于导师座下出家。全国人民以国之所出，行园林事，恒常对以佛陀为首之比丘僧团作大布施。彼导师亦为彼授记曰：“汝于未来，当得成佛。”彼世尊之都城名善吉祥(Sumaṅgala)，父名优伽多(Uggata)王，母名光耀(Pabhāvatī)。善见(Sudassana)与善天(Sudeva)为二上首弟子。侍者名那罗达。龙(Nāgā)与龙鬘(Nāgasamālā)为二上首女弟子。菩提树为大竹树(Mahāveḷu)。据说彼树孔隙甚微，树干坚实，向上伸展之大枝，犹如孔雀羽束，辉煌灿烂。彼世尊身高五十肘，寿九万岁。 ‘‘Tattheva maṇḍakappamhi, sujāto nāma nāyako; Sīhahanūsabhakkhandho, appameyyo durāsado’’ti. (bu. vaṃ. 14.1); 于彼曼荼劫(Maṇḍakappa)中，有名善生导师，狮颔牛肩，无量难胜。 Piyadassī buddho 喜见佛陀 Tassa aparabhāge ito aṭṭhārasakappasatamatthake ekasmiṃ kappe piyadassī, atthadassī, dhammadassīti tayo buddhā nibbattiṃsu. Piyadassissapi bhagavato tayo sāvakasannipātā. Paṭhame koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto kassapo nāma māṇavo tiṇṇaṃ vedānaṃ pāraṅgato hutvā satthu dhammadesanaṃ sutvā koṭisatasahassadhanapariccāgena saṅghārāmaṃ kāretvā saraṇesu ca sīlesu ca patiṭṭhāsi. Atha naṃ satthā ‘‘aṭṭhārasakappasataccayena buddho bhavissatī’’ti byākāsi. Tassa bhagavato anomaṃ nāma nagaraṃ ahosi, pitā sudinno nāma rājā, mātā candā nāma, pālito ca sabbadassī ca dve aggasāvakā, sobhito nāmupaṭṭhāko, sujātā ca dhammadinnā ca dve aggasāvikā, kakudharukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, navuti vassasahassaṃ āyūti. 其后，于此一百一十八劫之末，同一劫中有喜见、见义(Atthadassī)、见法(Dhammadassī)三佛出世。喜见世尊亦有三次声闻集会。初次集会有十万俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时，菩萨为一名为迦叶的青年，通达三吠陀。听闻世尊说法后，他布施十万俱胝财，建造僧伽蓝，并安住于三皈依与诸戒。于是世尊为他授记：“过一百一十八劫后，你将成佛。”彼世尊之城名为无染(Anoma)，父王名苏定那，母名旃陀(Candā)。波利多(Pālita)与萨婆达西(Sabbadassī)为二上首弟子，须毗多(Sobhita)为侍者，善生与法施为二上首女弟子。菩提树为迦俱陀树(Kakudha)，佛身高八十肘，寿九万岁。 ‘‘Sujātassa [Pg.49] aparena, sayambhū lokanāyako; Durāsado asamasamo, piyadassī mahāyaso’’ti. (bu. vaṃ. 15.1); 善生之后，自证觉者，世间导师；难近，无与伦比，喜见，盛名。 Atthadassī buddho 见义佛陀 Tassa aparabhāge atthadassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame aṭṭhanavuti bhikkhusatasahassāni ahesuṃ, dutiye aṭṭhāsītisatasahassāni, tathā tatiye. Tadā bodhisatto susīmo nāma mahiddhiko tāpaso hutvā devalokato mandāravapupphacchattaṃ āharitvā satthāraṃ pūjesi, sopi naṃ ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato sobhanaṃ nāma nagaraṃ ahosi, sāgaro nāma rājā pitā, sudassanā nāma mātā, santo ca upasanto ca dve aggasāvakā, abhayo nāmupaṭṭhāko, dhammā ca sudhammā ca dve aggasāvikā, campakarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā samantato sabbakālaṃ yojanamattaṃ pharitvā aṭṭhāsi, āyu vassasatasahassanti. 其后，有名为见义(Atthadassī)的世尊出世。他也有三次声闻集会。初次有九百八十万比丘，第二次有八百八十万，第三次也同样。当时，菩萨名为苏西玛(Susīma)，是一位具大神通的苦行者，他从天界取来曼陀罗花(mandārava)伞盖供养导师，导师也为他授记：“你未来将会成佛。”那位世尊的都城名为妙善(Sobhana)，父亲是海(Sāgara)王，母亲名为善见(Sudassanā)，两位上首弟子是寂静(Santo)与善静(Upasanto)，侍者是无畏(Abhayo)，两位上首女弟子是法(Dhammā)与善法(Sudhammā)，菩提树是瞻波迦(campaka)树，身躯高八十肘，身光恒时向四面八方照耀一由旬，寿命十万年。 ‘‘Tattheva maṇḍakappamhi, atthadassī narāsabho; Mahātamaṃ nihantvāna, patto sambodhimuttama’’nti. (bu. vaṃ. 16.1); 彼时曼达劫之中，见义人狮现于世，荡涤无边深邃暗，证得无上菩提果。 Dhammadassī buddho 见法佛 Tassa aparabhāge dhammadassī nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto sakko devarājā hutvā dibbagandhapupphehi ca dibbatūriyehi ca pūjaṃ akāsi, sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato saraṇaṃ nāma nagaraṃ ahosi, pitā saraṇo nāma rājā, mātā sunandā nāma devī, padumo ca phussadevo ca dve aggasāvakā, sunetto nāmupaṭṭhāko, khemā ca sabbanāmā ca dve aggasāvikā, rattaṅkurarukkho bodhi, ‘‘bimbijālo’’tipi vuccati, sarīraṃ panassa asītihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti. 其后，有名为见法(Dhammadassī)的导师出世。他也有三次声闻集会。第一次有一百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。那时菩萨作帝释天王，以天香、天花及天乐作供养，那位导师也为他授记：“你未来将会成佛。”这位世尊的都城名为皈依(Saraṇa)，父亲是皈依(Saraṇa)王，母亲名为善喜(Sunandā)王后，两位上首弟子是莲华(Paduma)与普萨迭瓦(Phussadeva)，侍者是善眼(Sunetta)，两位上首女弟子是谶摩(Khemā)与一切名(Sabbanāmā)，菩提树是红芽树(Rattaṅkura)，也称为‘影网’(Bimbijāla)，他的身体高达八十肘，寿命十万年。 ‘‘Tattheva maṇḍakappamhi, dhammadassī mahāyaso; Tamandhakāraṃ vidhamitvā, atirocati sadevake’’ti. (bu. vaṃ. 17.1); 于彼曼陀劫(Maṇḍakappa)中，见法(Dhammadassī)佛大名扬；驱散一切诸黑暗，光耀天人世间。 Siddhattho buddho 悉达多佛 Tassa [Pg.50] aparabhāge ito catunavutikappamatthake ekasmiṃ kappe ekova siddhattho nāma sammāsambuddho udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto uggatejo abhiññābalasampanno maṅgalo nāma tāpaso hutvā mahājambuphalaṃ āharitvā tathāgatassa adāsi. Satthā taṃ phalaṃ paribhuñjitvā ‘‘catunavutikappamatthake buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ vebhāraṃ nāma ahosi, pitā jayaseno nāma rājā, mātā suphassā nāma devī, sambalo ca sumitto ca dve aggasāvakā, revato nāmupaṭṭhāko, sīvalā ca surāmā ca dve aggasāvikā, kaṇikārarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti. 其后，于此第九十四劫，仅有一位名为悉达多(Siddhattha)的正等觉者出现于世。彼佛亦有三次声闻集会：初次集会有百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时，菩萨为一苦行者，名为曼伽罗(Maṅgala)，具大威力与神通力，取来一枚大阎浮果献予如来。导师食此果后，为之授记曰：“于此第九十四劫后，汝将成佛。”彼世尊之都城名为韦婆罗(Vebhāra)，父为胜军(Jayasena)王，母为苏帕萨(Suphassā)王后。商跋罗(Sambala)与须弥多(Sumitta)为二上首弟子；瑞瓦达(Revata)为侍者；西瓦莉(Sīvalā)与苏罗摩(Surāmā)为二上首女弟子。菩提树为迦尼迦罗树(kaṇikāra)，身躯高六十肘，寿十万年。 ‘‘Dhammadassissa aparena, siddhattho lokanāyako; Nihanitvā tamaṃ sabbaṃ, sūriyo abbhuggato yathā’’ti. (bu. vaṃ. 18.1); 见法(Dhammadassī)佛之后，悉达多(Siddhattha)世间导；扫荡一切诸黑暗，犹如旭日之升起。 Tisso buddho 提沙佛 Tassa aparabhāge ito dvānavutikappamatthake tisso phussoti ekasmiṃ kappe dve buddhā nibbattiṃsu. Tissassa bhagavato tayo sāvakasannipātā. Paṭhamasannipāte bhikkhūnaṃ koṭisataṃ ahosi, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto mahābhogo mahāyaso sujāto nāma khattiyo hutvā isipabbajjaṃ pabbajitvā mahiddhikabhāvaṃ patvā ‘‘buddho uppanno’’ti sutvā dibbamandāravapadumapāricchattakapupphāni ādāya catuparisamajjhe gacchantaṃ tathāgataṃ pūjesi, ākāse pupphavitānaṃ akāsi. Sopi naṃ satthā ‘‘ito dvenavutikappamatthake buddho bhavissatī’’ti byākāsi. Tassa bhagavato khemaṃ nāma nagaraṃ ahosi, pitā janasandho nāma khattiyo, mātā padumā nāma devī, brahmadevo ca udayo ca dve aggasāvakā, sumano nāmupaṭṭhāko, phussā ca sudattā ca dve aggasāvikā, asanarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti. 其后，于此九十二劫前，在同一劫中，有名为提沙(Tisso)与弗沙(Phusso)的两位佛陀出世。提沙世尊有三次声闻集会：初次集会有百俱胝比丘，第二次有九十俱胝，第三次有八十俱胝。当时，菩萨是一位名为善生(Sujāta)的刹帝利，财富丰饶，声名远扬。他行仙人出家，证得大神通后，听闻“有佛出世”，便手持天界的曼陀罗花、莲花与巴瑞恰达树花，供养正在四众中行走的如来，并在空中化作花盖。那位导师也为他授记道：“此人将于九十二劫后成佛。”那位世尊的都城名为翅头城(Khemā)，父亲是名为迦那三达(Janasandha)的刹帝利王，母亲名为莲华(Padumā)。梵天(Brahmadeva)与优陀耶(Udayo)是两位上首弟子；侍者名为须摩那(Sumana)；弗沙(Phussā)与善施(Sudattā)是两位上首女弟子。菩提树是阿萨那树(asana)，佛身高达六十肘，寿命为十万岁。 ‘‘Siddhatthassa aparena, asamo appaṭipuggalo; Anantatejo amitayaso, tisso lokagganāyako’’ti. (bu. vaṃ. 19.1); 悉达多(Siddhattha)佛之后，有提沙(Tisso)佛，祂无与伦比，无人可及；具无量威力，享无量声名，是世间至上的领导者。 Phusso buddho 弗沙佛陀 Tassa [Pg.51] aparabhāge phusso nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paṇṇāsa, tatiye dvattiṃsa. Tadā bodhisatto vijitāvī nāma khattiyo hutvā mahārajjaṃ pahāya satthu santike pabbajitvā tīṇi piṭakāni uggahetvā mahājanassa dhammakathaṃ kathesi, sīlapāramiñca pūresi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato kāsi nāma nagaraṃ ahosi, jayaseno nāma rājā pitā, sirimā nāma mātā, surakkhito ca dhammaseno ca dve aggasāvakā, sabhiyo nāmupaṭṭhāko, cālā ca upacālā ca dve aggasāvikā, āmalakarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, navuti vassasahassāni āyūti. 其后，弗沙（Phussa）导师出世。彼佛亦有三次弟子集会。初次集会有六百万比丘，第二次有五百万，第三次有三百二十万。尔时，菩萨为刹帝利，名胜者（Vijitāvī），舍大王位，于导师座下出家，通晓三藏，为大众说法，圆满戒波罗蜜。彼导师亦授记其将成佛。彼世尊之城名迦尸（Kāsī），父王名胜军（Jayasena），母名西利玛（Sirimā）。苏罗揭多（Surakkhita）与达摩斯那（Dhammasena）为二上首弟子，萨毗亚（Sabhiya）为侍者，迦娜（Cālā）与邬巴嘉娜（Upacālā）为二上首女弟子。菩提树为庵摩罗迦（āmalaka）树，身量高五十八肘，寿九万岁。 ‘‘Tattheva maṇḍakappamhi, ahu satthā anuttaro; Anūpamo asamasamo, phusso lokagganāyako’’ti. (bu. vaṃ. 20.1); “于彼曼达（Maṇḍa）劫中，有无上导师出世；无可比者，无可等者，弗沙（Phussa），世间之顶导。” Vipassī buddho 毗婆尸佛 Tassa aparabhāge ito ekanavutikappe vipassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte aṭṭhasaṭṭhi bhikkhusatasahassaṃ ahosi, dutiye ekasatasahassaṃ, tatiye asītisahassāni. Tadā bodhisatto mahiddhiko mahānubhāvo atulo nāma nāgarājā hutvā sattaratanakhacitaṃ sovaṇṇamayaṃ mahāpīṭhaṃ bhagavato adāsi. Sopi naṃ ‘‘ito ekanavutikappe buddho bhavissatī’’ti byākāsi. Tassa bhagavato bandhumatī nāma nagaraṃ ahosi, bandhumā nāma rājā pitā, bandhumatī nāma mātā, khaṇḍo ca tisso ca dve aggasāvakā, asoko nāmupaṭṭhāko, candā ca candamittā ca dve aggasāvikā, pāṭalirukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā sadā satta yojanāni pharitvā aṭṭhāsi, asīti vassasahassāni āyūti. 其后，从此九十一劫，毗婆尸（Vipassī）世尊出世。彼佛亦有三次弟子集会。初次集会有六十八万比丘，第二次有十万，第三次有八万。尔时，菩萨为一龙王，名阿都罗（Atula），具大神通，大威力，以七宝所严饰之黄金大座供养世尊。彼佛亦为之授记：“从此九十一劫后，汝将成佛。”彼世尊之城名班度玛帝（Bandhumatī），父王名班度玛（Bandhumā），母名班度玛帝（Bandhumatī）。堪达（Khaṇḍa）与帝沙（Tissa）为二上首弟子，阿育（Asoka）为侍者，旃陀（Candā）与旃陀蜜多（Candamittā）为二上首女弟子。菩提树为波吒梨（Pāṭali）树，身量高八十肘，身光恒常遍照七由旬，寿八万岁。 ‘‘Phussassa ca aparena, sambuddho dvipaduttamo; Vipassī nāma nāmena, loke uppajji cakkhumā’’ti. (bu. vaṃ. 21.1); 弗沙佛(Phussa)之后，二足尊正觉，毗婆尸(Vipassī)具眼，出兴于世间。 Sikhī buddho 尸弃佛 Tassa [Pg.52] aparabhāge ito ekattiṃsakappe sikhī ca vessabhūcāti dve buddhā ahesuṃ. Sikhissāpi bhagavato tayo sāvakasannipātā. Paṭhamasannipāte bhikkhusatasahassaṃ ahosi, dutiye asītisahassāni, tatiye sattatisahassāni. Tadā bodhisatto arindamo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ pavattetvā sattaratanapaṭimaṇḍitaṃ hatthiratanaṃ datvā hatthippamāṇaṃ katvā kappiyabhaṇḍaṃ adāsi. Sopi naṃ satthā ‘‘ito ekattiṃsakappe buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato aruṇavatī nāma nagaraṃ ahosi, aruṇo nāma khattiyo pitā, pabhāvatī nāma mātā, abhibhū ca sambhavo ca dve aggasāvakā, khemaṅkaro nāmupaṭṭhāko, sakhilā ca padumā ca dve aggasāvikā, puṇḍarīkarukkho bodhi, sarīraṃ sattatihatthubbedhaṃ ahosi, sarīrappabhā yojanattayaṃ pharitvā aṭṭhāsi, sattati vassasahassāni āyūti. 毗婆尸佛之后，从此数起的第三十一劫中，有尸弃佛(Sikhī)与毗舍浮佛(Vessabhū)二位佛陀出世。尸弃世尊亦有三次弟子集会：第一次集会有十万比丘，第二次有八万，第三次有七万。当时，菩萨为一国王，名为阿林达摩(Arindama)，他为以佛陀为首的比丘僧团举行了包含衣物的大布施，供养了以七宝庄严的象宝，并布施了与象宝等值的合宜物品。彼佛亦为他授记道：“从此数起的第三十一劫，你将成佛。”彼世尊的城市名为阿卢那瓦提(Aruṇavatī)，父亲是名为阿卢那(Aruṇa)的刹帝利，母亲名为帕巴瓦提(Pabhāvatī)。两位上首弟子是阿毗菩(Abhibhū)与桑婆瓦(Sambhava)，侍者名为凯曼卡拉(Khemaṅkara)。两位上首女弟子是萨基拉(Sakhilā)与帕杜玛(Padumā)。菩提树是芬陀利树(Puṇḍarīka)，其身高达七十肘，身光遍照三由旬而住，寿命为七万年。 ‘‘Vipassissa aparena, sambuddho dvipaduttamo; Sikhivhayo āsi jino, asamo appaṭipuggalo’’ti. (bu. vaṃ. 22.1); 毗婆尸后出，两足尊正觉；尸弃名胜者，无等亦无双。 Vessabhū buddho 毗舍浮佛 Tassa aparabhāge vessabhū nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte asīti bhikkhusahassāni ahesuṃ, dutiye sattati, tatiye saṭṭhi. Tadā bodhisatto sudassano nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ datvā tassa santike pabbajitvā ācāraguṇasampanno buddharatane cittīkārapītibahulo ahosi. Sopi naṃ bhagavā ‘‘ito ekattiṃsakappe buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato anomaṃ nāma nagaraṃ ahosi, suppatīto nāma rājā pitā, yasavatī nāma mātā, soṇo ca uttaro ca dve aggasāvakā, upasanto nāmupaṭṭhāyo, rāmā ca surāmā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, saṭṭhi vassasahassāni āyūti. 其后，毗舍浮(Vessabhū)导师出世。彼亦有三次弟子集会。初次集会有八万比丘，第二次有七万，第三次有六万。当时，菩萨身为善见(Sudassano)王，向以佛陀为首的比丘僧团，连同衣物作大布施，并于彼处出家，具足威仪德行，于佛宝多怀崇敬与喜悦。彼世尊亦为之授记：“从此后第三十一劫，汝将成佛。”彼世尊之城名阿诺玛(Anoma)，父为善悦(Suppatīto)王，母名耶舍婆提(Yasavatī)。索纳(Soṇa)与郁多罗(Uttara)为二上首弟子，优波扇多(Upasanto)为侍者，罗摩(Rāmā)与须罗摩(Surāmā)为二上首女弟子。菩提树为娑罗树，其身高达六十肘，寿六万岁。 ‘‘Tattheva maṇḍakappamhi, asamo appaṭipuggalo; Vessabhū nāma nāmena, loke uppajji so jino’’ti. (bu. vaṃ. 23.1); 于彼曼陀劫(Maṇḍakappa)中，无等、无匹者，名为毗舍浮(Vessabhū)，彼胜者出兴于世。 Kakusandho buddho 拘留孙佛 Tassa [Pg.53] aparabhāge imasmiṃ kappe cattāro buddhā nibbattā kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavāti. Kakusandhassa bhagavato ekova sāvakasannipāto, tattha cattālīsa bhikkhusahassāni ahesuṃ. Tadā bodhisatto khemo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sapattacīvaraṃ mahādānañceva añjanādibhesajjāni ca datvā satthu dhammadesanaṃ sutvā pabbaji. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Kakusandhassa pana bhagavato khemaṃ nāma nagaraṃ ahosi, aggidatto nāma brāhmaṇo pitā, visākhā nāma brāhmaṇī mātā, vidhuro ca sañjīvo ca dve aggasāvakā, buddhijo nāmupaṭṭhāko, sāmā ca campā ca dve aggasāvikā, mahāsirīsarukkho bodhi, sarīraṃ cattālīsahatthubbedhaṃ ahosi, cattālīsa vassasahassāni āyūti. 在其后，于此贤劫中有四位佛陀出世：拘留孙佛、拘那含牟尼佛、迦叶佛与我们的世尊。世尊拘留孙仅有一次弟子集会，当时有四万比丘。那时，菩萨为差摩(Khema)王，向以佛陀为首的比丘僧团作大布施，供养衣钵及眼药等药品，听闻导师说法后出家。彼导师亦为他授记：“汝未来将成佛。”世尊拘留孙的城市名为差摩城(Khema)，父亲是名为火施(Aggidatta)的婆罗门，母亲是名为毘舍佉(Visākhā)的婆罗门女。毗头罗(Vidhura)与删耆婆(Sañjīva)是两位上首弟子，侍者名为觉生(Buddhija)。萨玛(Sāmā)与瞻波(Campā)是两位上首女弟子，菩提树为大尸利沙树(Mahāsirīsa)。其身高达四十肘，寿命为四万岁。 ‘‘Vessabhussa aparena, sambuddho dvipaduttamo; Kakusandho nāma nāmena, appameyyo durāsado’’ti. (bu. vaṃ. 24.1); 毗舍浮佛之后，正觉两足尊；其名为拘留孙，无量亦难胜。 Koṇāgamano buddho 拘那含牟尼佛 Tassa aparabhāge koṇāgamano nāma satthā udapādi. Tassāpi ekova sāvakasannipāto, tattha tiṃsa bhikkhusahassāni ahesuṃ. Tadā bodhisatto pabbato nāma rājā hutvā amaccagaṇaparivuto satthu santikaṃ gantvā dhammadesanaṃ sutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā mahādānaṃ pavattetvā pattuṇṇacīnapaṭakoseyyakambaladukūlāni ceva suvaṇṇapaṭikañca datvā satthu santike pabbaji. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato sobhavatī nāma nagaraṃ ahosi, yaññadatto nāma brāhmaṇo pitā, uttarā nāma brāhmaṇī mātā, bhiyyaso ca uttaro ca dve aggasāvakā, sotthijo nāmupaṭṭhāko, samuddā ca uttarā ca dve aggasāvikā, udumbararukkho bodhi, sarīraṃ tiṃsahatthubbedhaṃ ahosi, tiṃsa vassasahassāni āyūti. 于其之后，有导师名为拘那含牟尼(Koṇāgamana)出世。彼亦仅有一次弟子集会，其时有三万比丘。当时，菩萨为一名叫波婆多(Pabbata)的国王，在众臣的簇拥下，前往导师之处听闻法教，而后邀请以佛陀为首的比丘僧团，行大布施，供养毛织品、中国绸、丝绸、毛毯、细棉布以及金带，并于导师座下出家。那位导师亦为他授记道：“汝将成佛。”那位世尊的都城名为庄严城(Sobhavatī)，父亲是名为雅那达多的婆罗门，母亲是名为郁多罗(Uttarā)的婆罗门女。其上首弟子为毗耶娑(Bhiyyaso)与郁多罗(Uttaro)二位，侍者名为须提阁(Sotthijo)。其上首女弟子为萨目达(Samuddā)与郁多罗(Uttarā)二位。菩提树为优昙婆罗树(Udumbara)，佛身高达三十肘，寿命为三万年。 ‘‘Kakusandhassa aparena, sambuddho dvipaduttamo; Koṇāgamano nāma jino, lokajeṭṭho narāsabho’’ti. (bu. vaṃ. 25.1); 于拘留孙佛之后，有正等觉者、两足中尊、世间最上、人中之雄，名为拘那含牟尼之胜者出世。 Kassapo buddho 迦叶佛陀 Tassa [Pg.54] aparabhāge kassapo nāma satthā udapādi. Tassāpi ekova sāvakasannipāto, tattha vīsati bhikkhusahassāni ahesuṃ. Tadā bodhisatto jotipālo nāma māṇavo hutvā tiṇṇaṃ vedānaṃ pāragū bhūmiyañceva antalikkhe ca pākaṭo ghaṭikārassa kumbhakārassa mitto ahosi. So tena saddhiṃ satthāraṃ upasaṅkamitvā dhammakathaṃ sutvā pabbajitvā āraddhavīriyo tīṇi piṭakāni uggahetvā vattāvattasampattiyā buddhasāsanaṃ sobhesi. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato jātanagaraṃ bārāṇasī nāma ahosi, brahmadatto nāma brāhmaṇo pitā, dhanavatī nāma brāhmaṇī mātā, tisso ca bhāradvājo ca dve aggasāvakā, sabbamitto nāmupaṭṭhāko, anuḷā ca uruveḷā ca dve aggasāvikā, nigrodharukkho bodhi, sarīraṃ vīsatihatthubbedhaṃ ahosi, vīsati vassasahassāni āyūti. 其后，出现了一位名叫迦叶的导师。他仅有一次弟子集会，当时有两万比丘。那时，菩萨名为光护（Jotipāla），精通三吠陀，在地上和空中都很有名，是陶匠伽提迦罗（Ghaṭikāra）的朋友。他与陶匠一同拜见导师，听闻佛法后出家，勤行精进，学通三藏，以行持圆满庄严佛陀的教法。那位导师也为他授记说：“你将会成佛。”那位世尊的诞生城名叫波罗奈（Bārāṇasī），父亲是梵授（Brahmadatta）婆罗门，母亲是檀那婆提（Dhanavatī）婆罗门女。两位上首弟子是帝须（Tissa）和巴罗多迦（Bhāradvāja），侍者名叫一切友（Sabbamitta），两位上首女弟子是阿奴拉（Anuḷā）和优楼频螺（Uruvelā）。菩提树是尼拘律树，身量高二十肘，寿二万岁。 ‘‘Koṇāgamanassa aparena, sambuddho dvipaduttamo; Kassapo nāma gottena, dhammarājā pabhaṅkaro’’ti. (bu. vaṃ. 26.1); 继拘那含牟尼（Koṇāgamana）后，无上两足尊出世；名为迦叶的法王，光明破暗夜。 Yasmiṃ pana kappe dīpaṅkaradasabalo udapādi, tasmiṃ aññepi tayo buddhā ahesuṃ. Tesaṃ santike bodhisattassa byākaraṇaṃ natthi, tasmā te idha na dassitā. Aṭṭhakathāyaṃ pana taṇhaṅkarato paṭṭhāya sabbepi buddhe dassetuṃ idaṃ vuttaṃ – 在燃灯（Dīpaṅkara）十力者出现的劫中，还有另外三位佛陀出现。菩萨在他们面前没有得到授记，因此此处没有列出他们。但在义注中，为了显示所有佛陀，从渴爱（Taṇhaṅkara）佛开始，如此说： ‘‘Taṇhaṅkaro medhaṅkaro, athopi saraṇaṅkaro; Dīpaṅkaro ca sambuddho, koṇḍañño dvipaduttamo. 渴爱（Taṇhaṅkara）佛、弥陀（Medhaṅkara）佛，以及皈依（Saraṇaṅkara）佛；燃灯（Dīpaṅkara）正觉者，㤭陈如（Koṇḍañña）佛，两足中尊。 ‘‘Maṅgalo ca sumano ca, revato sobhito muni; Anomadassī padumo, nārado padumuttaro. 吉祥（Maṅgala）佛、善意（Sumana）佛，瑞瓦达（Revata）佛、庄严（Sobhita）牟尼；无上见（Anomadassī）佛、莲华（Paduma）佛，那罗达（Nārada）佛、莲花上（Padumuttara）佛。 ‘‘Sumedho ca sujāto ca, piyadassī mahāyaso; Atthadassī dhammadassī, siddhattho lokanāyako. 善慧（Sumedha）佛、善生（Sujāta）佛，喜见（Piyadassī）佛，具大名声；见义（Atthadassī）佛、见法（Dhammadassī）佛，悉达多（Siddhattha）佛，世间导师。 ‘‘Tisso phusso ca sambuddho, vipassī sikhī vessabhū; Kakusandho koṇāgamano, kassapo cāpi nāyako. 帝须（Tissa）佛、弗沙（Phussa）正觉者，毗婆尸（Vipassī）佛、尸弃（Sikhī）佛、毗舍浮（Vessabhū）佛；拘留孙（Kakusandha）佛、拘那含牟尼（Koṇāgamana）佛，以及迦叶（Kassapa）导师。 ‘‘Ete ahesuṃ sambuddhā, vītarāgā samāhitā; Sataraṃsīva uppannā, mahātamavinodanā; Jalitvā aggikhandhāva, nibbutā te sasāvakā’’ti. 彼等是正觉者，离贪而心等持；如百道光芒般生起，驱散大黑暗；如火聚般炽燃后，与弟子们一同般涅槃。 Gotamo buddho 乔达摩佛陀 Tattha [Pg.55] amhākaṃ bodhisatto dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike adhikāraṃ karonto kappasatasahassādhikāni cattāri asaṅkhyeyyāni āgato. Kassapassa pana bhagavato orabhāge ṭhapetvā imaṃ sammāsambuddhaṃ añño buddho nāma natthi. Iti dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo pana bodhisatto yenena – 于此，我等菩萨于燃灯佛(Dīpaṅkara)等二十四佛前行愿，历经四阿僧祇又十万劫。于迦叶(Kassapa)世尊之后，除此正等觉者外，实无他佛。如是，菩萨于燃灯佛等二十四佛前得授记后…… ‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ; Pabbajjā guṇasampatti, adhikāro ca chandatā; Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) – 得生为人，具足男身，有（阿罗汉）因，得见导师；出家，具足功德，有大行愿，及有欲乐；八法和合，誓愿方成。 Ime aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle katābhinīhārena ‘‘handa buddhakare dhamme, vicināmi ito cito’’ti ussāhaṃ katvā ‘‘vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami’’nti dānapāramitādayo buddhakārakadhammā diṭṭhā, pūrentoyeva yāva vessantarattabhāvo āgami. Āgacchanto ca ye te katābhinīhārānaṃ bodhisattānaṃ ānisaṃsā saṃvaṇṇitā – 具足此八法后，于燃灯佛(Dīpaṅkara)足下立誓，发起精进：“我今当于此彼处，遍求能成佛之法。”寻觅之时，首先得见布施波罗蜜。如是得见布施波罗蜜等成佛之法后，彼即圆满此等诸法，直至韦桑达拉(Vessantara)之生。于轮回中，彼等已立誓愿之菩萨所得功德利益，经中描述为： ‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā; Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi. 如是，具足一切支分、志求菩提之人，纵经百俱胝劫，于漫长时劫中轮回，亦…… ‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca; Nijjhāmataṇhā khuppipāsā, na honti kālakañjikā. （彼等）不生于无间地狱(Avīci)，亦不生于世界中间地狱；不为恒渴饿鬼、饥渴饿鬼，亦不为迦罗乾者(Kāḷakañjika)鬼。 ‘‘Na honti khuddakā pāṇā, uppajjantāpi duggatiṃ; Jāyamānā manussesu, jaccandhā na bhavanti te. 纵生恶趣，亦不为微小众生；生于人中，亦非生而为盲者。 ‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā; Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā. 无耳根之疾，亦不为喑哑瘫痪者；不堕女身，亦非具二性者或黄门(paṇḍaka)。 ‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā; Muttā ānantarikehi, sabbattha suddhagocarā. 志求菩提之人，决定不为（恶业）所摄；解脱无间业，于一切处行境清净。 ‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā; Vasamānāpi saggesu, asaññaṃ nupapajjare. 因见业行，不奉邪见；虽住天界，不生于无想有。 ‘‘Suddhāvāsesu devesu, hetu nāma na vijjati; Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave; Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti. 于净居天中，无有其因；善士心向出离，于诸有不相应；为利世间而行，圆满一切波罗蜜。 Te [Pg.56] ānisaṃse adhigantvāva āgato. Pāramiyo pūrentassa cassa akittibrāhmaṇakāle, saṅkhabrāhmaṇakāle, dhanañcayarājakāle, mahāsudassanarājakāle, mahāgovindakāle, nimimahārājakāle, candakumārakāle, visayhaseṭṭhikāle, sivirājakāle, vessantararājakāleti dānapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sasapaṇḍitajātake – 彼为证得此等功德而来。于其圆满波罗蜜时，如为阿基提婆罗门(Akitti-brāhmaṇa)时、商佉婆罗门(Saṅkha-brāhmaṇa)时、达难阇耶王(Dhanañcaya-rāja)时、大善见王(Mahāsudassana-rāja)时、大果文达(Mahāgovinda)时、尼弥大王(Nimi-mahārāja)时、月王子(Candakumāra)时、毗舍耶富翁(Visayha-seṭṭhi)时、尸毗王(Sivi-rāja)时、韦桑达拉王(Vessantara-rāja)时，其布施波罗蜜圆满之生，数量不可称计。尤其于兔王本生(Sasapaṇḍita-jātaka)中—— ‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ; Dānena me samo natthi, esā me dānapāramī’’ti. (cariyā. 1.tassuddāna) – 见有来乞者，我舍弃自身；于布施无与我等同者，此乃我之布施波罗蜜。 Evaṃ attapariccāgaṃ karontassa dānapāramitā paramatthapāramī nāma jātā. Tathā sīlavanāgarājakāle, campeyyanāgarājakāle, bhūridattanāgarājakāle, chaddantanāgarājakāle, jayaddisarājaputtakāle, alīnasattukumārakāleti sīlapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa saṅkhapālajātake – 如是行舍身时，其布施波罗蜜即成胜义波罗蜜。同样，于为尸罗婆龙王(Sīlava-nāgarāja)时、瞻波龙王(Campeyya-nāgarāja)时、布利达多龙王(Bhūridatta-nāgarāja)时、六牙象王(Chaddanta-nāgarāja)时、阇耶迪沙王子(Jayaddisa-rājaputta)时、无倦王子(Alīnasattu-kumāra)时，其戒波罗蜜圆满之生，数量不可称计。尤其于桑喀巴拉本生(Saṅkhapāla-jātaka)中—— ‘‘Sūlehi vijjhayantopi, koṭṭiyantopi sattibhi; Bhojaputte na kuppāmi, esā me sīlapāramī’’ti. (cariyā. 2.91) – 虽为丳所刺，虽为刃所割，于捕我之人，我亦不生瞋；此乃我之戒波罗蜜。 Evaṃ attapariccāgaṃ karontassa sīlapāramitā paramatthapāramī nāma jātā. Tathā somanassakumārakāle, hatthipālakumārakāle, ayogharapaṇḍitakāleti mahārajjaṃ pahāya nekkhammapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa cūḷasutasomajātake – 如是行舍身时，其戒波罗蜜即成胜义波罗蜜。同样，于为须摩那王子(Somanassa-kumāra)时、象护王子(Hatthipāla-kumāra)时、铁室贤者(Ayoghara-paṇḍita)时，舍弃大王国，其出离波罗蜜圆满之生，数量不可称计。尤其于小须陀须摩本生(Cūḷasutasoma-jātaka)中—— ‘‘Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ; Cajato na hoti lagganaṃ, esā me nekkhammapāramī’’ti. – 大王国已在手，我如唾沫般舍弃；舍时无执着，此乃我之出离波罗蜜。 Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramitā paramatthapāramī nāma jātā. Tathā vidhurapaṇḍitakāle, mahāgovindapaṇḍitakāle, kuddālapaṇḍitakāle, arakapaṇḍitakāle, bodhiparibbājakakāle, mahosadhapaṇḍitakāleti paññāpāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sattubhastajātake senakapaṇḍitakāle – 如是，因无执著而舍弃王位出离，其出离波罗蜜(nekkhammapāramī)即成为胜义波罗蜜(paramatthapāramī)。同样，在维杜罗贤者(Vidhurapaṇḍita)时、大果文达贤者(Mahāgovindapaṇḍita)时、掘锄贤者(Kuddālapaṇḍita)时、阿拉咖贤者(Arakapaṇḍita)时、菩提游行者(Bodhiparibbājaka)时、以及大药贤者(Mahosadhapaṇḍita)时，其圆满智慧波罗蜜的诸有，实不可计量。尤其是在箭囊本生(Sattubhastajātaka)为塞纳咖贤者(Senaka)时—— ‘‘Paññāya [Pg.57] vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā; Paññāya me samo natthi, esā me paññāpāramī’’ti. – “我以智慧审察，令婆罗门解脱于苦；于智慧无与我等同者，此即我之智慧波罗蜜。” Antobhastagataṃ sappaṃ dassentassa paññāpāramitā paramatthapāramī nāma jātā. Tathā vīriyapāramitādīnampi pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahājanakajātake – 示现囊中之蛇时，其智慧波罗蜜即成为胜义波罗蜜。同样，精进波罗蜜(vīriyapāramī)等所圆满的诸有，亦无有量。尤其是在大迦那咖本生(Mahājanakajātaka)中—— ‘‘Atīradassī jalamajjhe, hatā sabbeva mānusā; Cittassa aññathā natthi, esā me vīriyapāramī’’ti. – “于水中不见彼岸，所有人都已死亡；我心无有异念，此即我之精进波罗蜜。” Evaṃ mahāsamuddaṃ tarantassa vīriyapāramitā paramatthapāramī nāma jātā. Khantivādijātake – 如是，于渡越大海时，其精进波罗蜜即成为胜义波罗蜜。于忍辱仙人本生(Khantivādijātaka)中—— ‘‘Acetanaṃva koṭṭente, tiṇhena pharasunā mamaṃ; Kāsirāje na kuppāmi, esā me khantipāramī’’ti. – “迦尸王以利斧斫我身，犹如斫无情之物；我于彼时心无嗔恚，此即我之忍辱波罗蜜。” Evaṃ acetanabhāvena viya mahādukkhaṃ adhivāsentassa khantipāramitā paramatthapāramī nāma jātā. Mahāsutasomajātake – 如是，犹如无情之物般忍受巨大痛苦，其忍辱波罗蜜(khantipāramī)即成为胜义波罗蜜。于大须陀须摩本生(Mahāsutasomajātaka)中—— ‘‘Saccavācaṃ anurakkhanto, cajitvā mama jīvitaṃ; Mocesiṃ ekasataṃ khattiye, esā me saccapāramī’’ti. – “为守护真实语，我舍弃生命，解救了一百位刹帝利；此即我之真实波罗蜜。” Evaṃ jīvitaṃ cajitvā saccamanurakkhantassa saccapāramitā paramatthapāramī nāma jātā. Mūgapakkhajātake – 如是，舍弃生命而守护真实，其真实波罗蜜(saccapāramī)即成为胜义波罗蜜。于哑口本生(Mūgapakkhajātaka)中—— ‘‘Mātāpitā na me dessā, napi dessaṃ mahāyasaṃ; Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vatamadhiṭṭhahi’’nti. (cariyā. 3.65) – “父母非我所憎，大名声亦非我所憎；然一切智为我挚爱，是故我立此誓言。” Evaṃ jīvitampi cajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramitā paramatthapāramī nāma jātā. Suvaṇṇasāmajātake – 如是，舍弃生命而受持誓言，其决意波罗蜜(adhiṭṭhānapāramī)即成为胜义波罗蜜。于睒摩本生(Suvaṇṇasāmajātaka)中—— ‘‘Na maṃ koci uttasati, napihaṃ bhāyāmi kassaci; Mettābalenupatthaddho, ramāmi pavane tadā’’ti. (cariyā. 3.113) – “无人令我心惊恐，我亦不畏惧任何人；我以慈力为依止，那时我在林中安住。” Evaṃ jīvitampi anoloketvā mettāyantassa mettāpāramitā paramatthapāramī nāma jātā. Lomahaṃsajātake – 如此，不顾生命而修习慈心，其慈波罗蜜(Mettāpāramī)方名为究竟波罗蜜。于《毫毛竖立本生》(Lomahaṃsajātaka)中—— ‘‘Susāne [Pg.58] seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ; Gāmaṇḍalā upāgantvā, rūpaṃ dassentinappaka’’nti. (cariyā. 3.119) – “我在尸陀林中铺设卧具，以尸骨为枕；村童们前来，展现各种形相。” Evaṃ gāmadārakesu niṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhaṃ anativattentassa upekkhāpāramitā paramatthapāramī nāma jātā. Ayamettha saṅkhepo. Vitthārato panesa attho cariyāpiṭakato gahetabboti. Evaṃ pāramiyo pūretvā vessantarattabhāve ṭhito – 如此，即使村童以唾弃等，以及花香供养等，令他生起苦乐，他亦不超越平等心，其舍波罗蜜(Upekkhāpāramī)方名为究竟波罗蜜。此乃简要之说。若欲详尽，当从《所行藏》(Cariyāpiṭaka)中取义。如此圆满诸波罗蜜后，他处于韦桑达拉(Vessantara)的生命状态中—— ‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ; Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) – “此地本是无情物，不知苦乐；然因我布施之力，它七度震动。” Evaṃ mahāpathavikampanādīni mahāpuññāni karitvā āyupariyosāne tato cuto tusitabhavane nibbatti. Iti dīpaṅkarapādamūlato paṭṭhāya yāva ayaṃ tusitapure nibbatti, ettakaṃ ṭhānaṃ dūrenidānaṃ nāmāti veditabbaṃ. 如此，行大地震动等广大福德后，寿命终尽，从彼处去世，投生于兜率天。因此，从燃灯佛足下开始，直至投生兜率天，此一范围应知名为远因缘(Dūrenidāna)。 Dūrenidānakathā niṭṭhitā. 远因缘论终。 2. Avidūrenidānakathā 2. 近因缘论 Tusitapure vasanteyeva pana bodhisatte buddhakolāhalaṃ nāma udapādi. Lokasmiñhi tīṇi kolāhalāni mahantāni uppajjanti kappakolāhalaṃ, buddhakolāhalaṃ, cakkavattikolāhalanti. Tattha ‘‘vassasatasahassaccayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti – ‘‘mārisā, ito vassasatasahassaccayena kappuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi sussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍayhissanti vinassissanti, yāva brahmalokā lokavināso bhavissati, mettaṃ mārisā, bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā, bhāvetha, mātaraṃ [Pg.59] upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Idaṃ kappakolāhalaṃ nāma. ‘‘Vassasahassaccayena pana sabbuññubuddho loke uppajjissatī’’ti lokapāladevatā ‘‘ito, mārisā, vassasahassaccayena sabbaññubuddho loke uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ buddhakolāhalaṃ nāma. ‘‘Vassasatassaccayena cakkavattirājā uppajjissatī’’ti devatāyo ‘‘ito mārisā vassasataccayena cakkavattirājā loke uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ cakkavattikolāhalaṃ nāma. Imāni tīṇi kolāhalāni mahantāni honti. 菩萨住于兜率天(Tusitapura)时，便出现了名为“佛陀宣告”之事。世间有三种大宣告出现：劫末宣告、佛陀宣告、转轮王宣告。其中，当“十万年后将发生劫坏”时，名为“世间晓示者”(lokabyūhā)的欲界天人，垂头散发，面带哭容，以手拭泪，身着红衣，化作极为丑怪之相，于人行道上周行宣告：“诸君！从今而后十万年，将发生劫坏，此世界将毁，大洋亦将干涸，此大地与须弥山王亦将被烧毁、毁灭，世界之毁灭将及于梵天界。诸君！当修习慈、悲、喜、舍，当侍奉母亲、父亲，于族中恭敬长者。”此即所谓“劫末宣告”。当“千年之后，一切知佛(sabbaññubuddha)将出现于世”时，护世天人周行宣告：“诸君！从今而后千年，一切知佛将出现于世。”此即所谓“佛陀宣告”。当“百年之后，转轮王(cakkavattirājā)将出现于世”时，诸天人周行宣告：“诸君！从今而后百年，转轮王将出现于世。”此即所谓“转轮王宣告”。此三种为世间之大宣告。 Tesu buddhakolāhalasaddaṃ sutvā sakaladasasahassacakkavāḷadevatā ekato sannipatitvā ‘‘asuko nāma satto buddho bhavissatī’’ti ñatvā taṃ upasaṅkamitvā āyācanti. Āyācamānā ca pubbanimittesu uppannesu āyācanti. Tadā pana sabbāpi tā ekekacakkavāḷe cātumahārājasakkasuyāmasantusitasunimmitavasavattimahābrahmehi saddhiṃ ekacakkavāḷe sannipatitvā tusitabhavane bodhisattassa santikaṃ gantvā ‘‘mārisa, tumhehi dasa pāramiyo pūrentehi na sakkasampattiṃ, na mārabrahmacakkavattisampattiṃ patthentehi pūritā, lokanittharaṇatthāya pana sabbaññutaṃ patthentehi pūritā, so vo dāni kālo, mārisa, buddhattāya, samayo, mārisa, buddhattāyā’’ti yāciṃsu. 听闻佛陀出世的喧传之声后，所有一万个世界的天神们聚集一处，了知“某某有情将成佛”，便前去拜见并祈请。当诸前相出现时，他们亦前来祈请。那时，所有天神与每一世界的四大天王、帝释、苏亚马、兜率天、化乐天、他化自在天及大梵天，于一个世界集会，前往兜率天宫菩萨的住处，祈请道：“尊者，您圆满十波罗蜜，非为希求帝释之成就，亦非为希求魔王、梵天或转轮王之成就，而是为度脱世间、希求一切智而圆满。尊者，如今正是您成佛之时；尊者，正是成佛之机啊！” Atha mahāsatto devatānaṃ paṭiññaṃ adatvāva kāladīpadesakulajanettiāyuparicchedavasena pañcamahāvilokanaṃ nāma vilokesi. Tattha ‘‘kālo nu kho, akālo nu kho’’ti paṭhamaṃ kālaṃ vilokesi. Tattha vassasatasahassato uddhaṃ vaḍḍhitaāyukālo kālo nāma na hoti. Kasmā? Tadā hi sattānaṃ jātijarāmaraṇāni na paññāyanti. Buddhānañca dhammadesanā tilakkhaṇamuttā nāma natthi. Tesaṃ ‘‘aniccaṃ dukkhaṃ anattā’’ti kathentānaṃ ‘‘kiṃ nāmetaṃ kathentī’’ti neva sotabbaṃ na saddhātabbaṃ maññanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti. Tasmā so akālo. Vassasatato ūnaāyukālopi kālo nāma na hoti. Kasmā? Tadā hi sattā ussannakilesā honti, ussannakilesānañca dinno ovādo [Pg.60] ovādaṭṭhāne na tiṭṭhati, udake daṇḍarāji viya khippaṃ vigacchati. Tasmā sopi akālo. Vassasatasahassato pana paṭṭhāya heṭṭhā, vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma. Tadā ca vassasatāyukālo, atha mahāsatto ‘‘nibbattitabbakālo’’ti kālaṃ passi. 尔时，摩诃萨未允诺诸天，即依时、洲、国、族、母之寿限，行五大观。于此，首先观察时：“是其时耶？非其时耶？”于此，若人寿增至十万岁以上，则非成佛之时。何以故？尔时，有情不了知生、老、病、死。诸佛说法，亦不离于三相。于彼等说“无常、苦、无我”时，彼等思惟：“此说何名？”既不欲闻，亦不信受，是故不得现观。不得现观，教法即非出离道。是故，彼非其时。若人寿减至一百岁以下，亦非成佛之时。何以故？尔时，有情烦恼炽盛。于烦恼炽盛者，所授教诫不住于心，犹如以杖画水，速即消逝。是故，彼亦非其时。然自十万岁以下，及自一百岁以上，方为成佛之时。当时人寿为一百岁，于是摩诃萨观见：“此乃当生之时。” Tato dīpaṃ vilokento saparivāre cattāro dīpe oloketvā ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantī’’ti dīpaṃ passi. 其后，于观察洲时，遍览四大洲及其附属岛屿后，观见：“诸佛不出于三洲，唯出于瞻部洲(Jambudīpa)。”遂确定其洲。 Tato ‘‘jambudīpo nāma mahā, dasayojanasahassaparimāṇo, katarasmiṃ nu kho padese buddhā nibbattantī’’ti okāsaṃ vilokento majjhimadesaṃ passi. Majjhimadeso nāma ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe. Puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. Uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe’’ti evaṃ vinaye (mahāva. 259) vutto padeso. So āyāmato tīṇi yojanasatāni, vitthārato aḍḍhateyyāni, parikkhepato nava yojanasatānīti etasmiṃ padese buddhā, paccekabuddhā, aggasāvakā, asīti mahāsāvakā, cakkavattirājāno, aññe ca mahesakkhā khattiyabrāhmaṇagahapatimahāsālā uppajjanti. Idañcettha kapilavatthu nāma nagaraṃ, tattha mayā nibbattitabbanti niṭṭhaṃ agamāsi. 于是他思惟：“名为瞻部洲(Jambudīpa)的大地，广达一万由旬，诸佛究竟于何处出生？”当他遍观处所时，见到了中土(Majjhimadesa)。所谓中土，即是《律藏》(Vinaya, Mahāvagga 259)中所说的区域：“东方有名为伽曾伽罗(Gajaṅgala)的市镇，其外有大沙罗(Mahāsālā)，再往外是边地，向内是中土。东南方有名为萨罗婆提(Sallavatī)的河流，其外是边地，向内是中土。南方有名为色多迦尼迦(Setakaṇṇika)的市镇，其外是边地，向内是中土。西方有名为图那(Thūṇa)的婆罗门村，其外是边地，向内是中土。北方有名为优尸罗陀阇(Usīraddhajo)的山，其外是边地，向内是中土。”此区域长三百由旬，宽二百五十由旬，周长九百由旬。诸佛、辟支佛、上首弟子、八十大声闻、转轮王以及其他有大势力的刹帝利、婆罗门、居士大富长者皆出生于此。“而在此处，有一座名为迦毗罗卫(Kapilavatthu)的城市，我当出生于彼处。”他作此决定。 Tato kulaṃ vilokento ‘‘buddhā nāma vessakule vā suddakule vā na nibbattanti. Lokasammate pana khattiyakule vā brāhmaṇakule vāti dvīsuyeva kulesu nibbattanti. Idāni ca khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi. Suddhodano nāma rājā me pitā bhavissatī’’ti kulaṃ passi. 其后，他观察家族：“诸佛不生于吠舍(Vessa)种姓或首陀罗(Sudda)种姓，只生于世间公认的刹帝利(Khattiya)种姓或婆罗门(Brāhmaṇa)种姓此二种姓中。如今刹帝利种姓为世间所公认，我当生于彼处。净饭(Suddhodana)王将为我父。”他如此看定了家族。 Tato [Pg.61] mātaraṃ vilokento ‘‘buddhamātā nāma lolā surādhuttā na hoti, kappasatasahassaṃ pana pūritapāramī jātito paṭṭhāya akhaṇḍapañcasīlāyeva hoti. Ayañca mahāmāyā nāma devī edisī, ayaṃ me mātā bhavissati. Kittakaṃ panassā āyūti dasannaṃ māsānaṃ upari satta divasānī’’ti passi. 其后，当观察母亲时，他见到：“佛母者，非为轻浮嗜酒(lolā surādhuttā)之人，而是圆满十万劫波罗蜜，自出生以来即持守无缺五戒(pañcasīla)者。这位名为摩诃摩耶(Mahāmāyā)的天女正是如此，她将是我的母亲。那么，她的寿命还剩多少呢？尚余十个月又七天。” Iti imaṃ pañcamahāvilokanaṃ viloketvā ‘‘kālo me, mārisā, buddhabhāvāyā’’ti devatānaṃ saṅgahaṃ karonto paṭiññaṃ datvā ‘‘gacchatha, tumhe’’ti tā devatā uyyojetvā tusitadevatāhi parivuto tusitapure nandanavanaṃ pāvisi. Sabbadevalokesu hi nandanavanaṃ atthiyeva. Tattha naṃ devatā ‘‘ito cuto sugatiṃ gaccha, ito cuto sugatiṃ gacchā’’ti pubbe katakusalakammokāsaṃ sārayamānā vicaranti. So evaṃ devatāhi kusalaṃ sārayamānāhi parivuto tattha vicarantoyeva cavitvā mahāmāyāya deviyā kucchismiṃ paṭisandhiṃ gaṇhi. 如是作此五大观察(pañcamahāvilokana)后，菩萨心念：“诸位(mārisa)，我成佛之时已至。”为摄受诸天而予以承诺后，他遣散诸天说：“你们去吧！”随后，他在兜率天(Tusita)天众的围绕下，进入兜率天的欢喜园(Nandanavana)。须知一切天界皆有欢喜园。在那里，诸天行走时，不断提醒他往昔所造的善业：“从此死后，往生善趣(sugati)！从此死后，往生善趣！”他就在诸天如此提醒其善业的围绕下，于园中行走时，从兜率天逝去，于摩诃摩耶(Mahāmāyā)天女的腹中结生。 Tassa āvibhāvatthaṃ ayaṃ anupubbikathā – tadā kira kapilavatthunagare āsāḷhinakkhattaṃ saṅghuṭṭhaṃ ahosi, mahājano nakkhattaṃ kīḷati. Mahāmāyāpi devī pure puṇṇamāya sattamadivasato paṭṭhāya vigatasurāpānaṃ mālāgandhavibhūtisampannaṃ nakkhattakīḷaṃ anubhavamānā sattame divase pātova uṭṭhāya gandhodakena nhāyitvā cattāri satasahassāni vissajjetvā mahādānaṃ datvā sabbālaṅkāravibhūsitā varabhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya alaṅkatapaṭiyattaṃ sirigabbhaṃ pavisitvā sirisayane nipannā niddaṃ okkamamānā imaṃ supinaṃ addasa – cattāro kira naṃ mahārājāno sayaneneva saddhiṃ ukkhipitvā himavantaṃ netvā saṭṭhiyojanike manosilātale sattayojanikassa mahāsālarukkhassa heṭṭhā ṭhapetvā ekamantaṃ aṭṭhaṃsu. Atha nesaṃ deviyo āgantvā deviṃ anotattadahaṃ netvā manussamalaharaṇatthaṃ nhāpetvā dibbavatthaṃ nivāsāpetvā gandhehi vilimpāpetvā dibbapupphāni piḷandhāpetvā tato avidūre eko rajatapabbato atthi, tassa anto kanakavimānaṃ atthi, tattha pācīnasīsakaṃ dibbasayanaṃ paññāpetvā nipajjāpesuṃ. Atha bodhisatto setavaravāraṇo hutvā tato avidūre eko suvaṇṇapabbato atthi, tattha vicaritvā tato oruyha rajatapabbataṃ abhiruhitvā uttaradisato āgamma rajatadāmavaṇṇāya soṇḍāya setapadumaṃ gahetvā koñcanādaṃ naditvā kanakavimānaṃ [Pg.62] pavisitvā mātusayanaṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇapassaṃ phāletvā kucchiṃ paviṭṭhasadiso ahosīti. Evaṃ uttarāsāḷhanakkhattena paṭisandhiṃ gaṇhi. 为明此事，有如是次第之说：据说，当时在迦毗罗卫(Kapilavatthu)城，宣告举行萨哈(āsāḷhi)月节，大众欢庆此节。摩诃摩耶(Mahāmāyā)天后亦于满月前七日开始，远离饮酒，具足花鬘、涂香等庄严，享受节庆之乐。至第七日，清晨即起，以香汤沐浴，散四十万财，行大布施，以一切庄严具庄严其身，享用殊胜美食，受持布萨(uposatha)诸支分后，进入装饰整备之吉祥殿，卧于吉祥床。入睡时，得如是之梦：据说，四大天王将其连同卧床一同举起，带至雪山(Himavanta)，置于六十由旬(yojana)之雄黄石(manosilā)台上，于一株七由旬之大娑罗树(sālarukkha)下，立于一旁。其后，彼等之天后前来，将天后带至阿耨达池(Anotatta)，为除人垢而令其沐浴，令着天衣，令涂众香，令饰天花。离彼不远处有一银山(rajatapabbata)，其内有一金宫(kanakavimāna)。于彼处铺设头朝东方之天床，令其卧下。其时，菩萨化为一头殊胜白象(setavaravāraṇa)，于离彼不远处之一金山(suvaṇṇapabbata)上漫步，自彼处下山，登上银山，从北面而来，以色如银索之鼻，执一白莲，发出一声鸣叫，进入金宫，右绕其母之床三匝，破开右胁，如入其腹中。如是，于北萨哈(Uttarāsāḷha)月星宿时，菩萨入胎。 Punadivase pabuddhā devī taṃ supinaṃ rañño ārocesi. Rājā catusaṭṭhimatte brāhmaṇapāmokkhe pakkosāpetvā gomayaharitūpalittāya lājādīhi katamaṅgalasakkārāya bhūmiyā mahārahāni āsanāni paññāpetvā tattha nisinnānaṃ brāhmaṇānaṃ sappimadhusakkharābhisaṅkhatassa varapāyāsassa suvaṇṇarajatapātiyo pūretvā suvaṇṇarajatapātīhiyeva paṭikujjitvā adāsi, aññehi ca ahatavatthakapilagāvidānādīhi te santappesi. Atha nesaṃ sabbakāmehi santappitānaṃ brāhmaṇānaṃ supinaṃ ārocāpetvā ‘‘kiṃ bhavissatī’’ti pucchi. Brāhmaṇā āhaṃsu – ‘‘mā cintayi, mahārāja, deviyā te kucchimhi gabbho patiṭṭhito, so ca kho purisagabbho, na itthigabbho, putto te bhavissati, so sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī. Sace agārā nikkhamma pabbajissati, buddho bhavissati loke vivaṭacchado’’ti. 次日，王后醒来后将此梦禀告国王。国王召集了六十四位为首的婆罗门(brāhmaṇapāmokkha)，在以鲜牛粪涂抹、用炒米等作吉祥供养的地面上，铺设贵重之座，让婆罗门们坐于其上。国王以金银钵盛满用酥油、蜂蜜、糖调制的上等乳粥，再以金银钵盖上，布施给他们，并以新衣、黄牛等其他布施使他们满足。然后，待这些婆罗门们享尽一切欲乐供养后，国王将梦境告知他们，问道：“将会如何？”婆罗门们答道：“大王，请勿忧虑！王后腹中已怀有身孕，且是男胎，非是女胎，您将得一王子。他若在家，将成为转轮王(cakkavattī)；若离家出家，将成为世间揭开覆盖的佛陀(vivaṭacchado)。” Bodhisattassa pana mātukucchimhi paṭisandhiggahaṇakkhaṇeyeva ekappahāreneva sakaladasasahassī lokadhātu saṅkampi sampakampi sampavedhi. Dvattiṃsa pubbanimittāni pāturahesuṃ – dasasu cakkavāḷasahassesu appamāṇo obhāso phari. Tassa taṃ siriṃ daṭṭhukāmā viya andhā cakkhūni paṭilabhiṃsu, badhirā saddaṃ suṇiṃsu, mūgā samālapiṃsu, khujjā ujugattā ahesuṃ, paṅgulā padasā gamanaṃ paṭilabhiṃsu, bandhanagatā sabbasattā andubandhanādīhi mucciṃsu, sabbanirayesu aggī nibbāyiṃsu, pettivisayesu khuppipāsā vūpasamiṃsu, tiracchānānaṃ bhayaṃ nāhosi, sabbasattānaṃ rogo vūpasami, sabbasattā piyaṃvadā ahesuṃ, madhurenākārena assā hasiṃsu, vāraṇā gajjiṃsu, sabbatūriyāni sakaṃ sakaṃ ninnādaṃ muñciṃsu, aghaṭṭitāniyeva manussānaṃ hatthūpagādīni ābharaṇāni viraviṃsu, sabbā disā vippasannā ahesuṃ, sattānaṃ sukhaṃ uppādayamāno mudusītalo vāto vāyi, akālamegho vassi, pathavitopi udakaṃ ubbhijjitvā vissandi, pakkhino ākāsagamanaṃ vijahiṃsu, nadiyo asandamānā aṭṭhaṃsu, mahāsamuddo madhurodako ahosi, sabbatthakameva pañcavaṇṇehi padumehi [Pg.63] sañchannatalo ahosi, thalajajalajādīni sabbapupphāni pupphiṃsu, rukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhāpadumāni, latāsu latāpadumāni pupphiṃsu, ghanasilātalāni bhinditvā uparūpari satapattāni hutvā daṇḍapadumāni nāma nikkhamiṃsu, ākāse olambakapadumāni nāma nibbattiṃsu, samantato pupphavassāni vassiṃsu. Ākāse dibbatūriyāni vajjiṃsu, sakaladasasahassī lokadhātu vaṭṭetvā vissaṭṭhamālāguḷo viya, uppīḷetvā baddhamālākalāpo viya, alaṅkatapaṭiyattamālāsanaṃ viya ca ekamālāmālinī vipphurantavāḷabījanī pupphadhūpagandhaparivāsitā paramasobhaggappattā ahosi. 菩萨于母胎中受胎之刹那，整个一万世界立即震动、摇撼、震撼。三十二种瑞相出现——于一万轮围世界中，无量光明普照。盲者犹如欲见彼光辉，重获视力；聋者听闻声音；哑者能言；驼背者身躯挺直；跛足者能以足行走；一切被缚众生，皆从枷锁镣铐等束缚中解脱；一切地狱之火皆熄灭；饿鬼界之饥渴皆平息；畜生无有恐惧；一切众生之病皆平息；一切众生皆出爱语；马匹发出悦耳的嘶鸣；大象长鸣；一切乐器皆自行发出各自的声响；人们手上未被敲击的饰物也自行鸣响；一切方向皆清净明朗；能令众生安乐的柔和凉风吹拂；非时之云降下雨水；大地亦涌出水来流淌；飞鸟停止空中飞行；河流静止不流；大海之水变为甘甜；一切处皆被五色莲花覆盖；陆生、水生等一切花朵皆开放；树干上生出干莲，树枝上生出枝莲，藤蔓上生出蔓莲；坚硬的岩石地面也为之迸裂，层层叠叠地生出百瓣的茎莲(daṇḍapadumāni)；天空中出现悬垂之莲(olambakapadumāni)；四面八方皆降花雨。天空中奏响天乐，整个一万世界，犹如一个旋转散开的花球，犹如一束精心结扎的花环，又犹如一个装饰妥当的花座；它宛如戴上了一串花环，摇曳着拂尘(vāḷabījanī)，遍满花香、熏香与妙香，达到了无上的庄严与华美。 Evaṃ gahitapaṭisandhikassa bodhisattassa paṭisandhiggahaṇakālato paṭṭhāya bodhisattassa ceva bodhisattamātuyā ca upaddavanivāraṇatthaṃ khaggahatthā cattāro devaputtā ārakkhaṃ gaṇhiṃsu. Bodhisattassa mātuyā purisesu rāgacittaṃ nuppajji, lābhaggayasaggappattā ca ahosi sukhinī akilantakāyā. Bodhisattañca antokucchigataṃ vippasanne maṇiratane āvutapaṇḍusuttaṃ viya passati. Yasmā ca bodhisattena vasitakucchi nāma cetiyagabbhasadisā hoti, na sakkā aññena sattena āvasituṃ vā paribhuñjituṃ vā, tasmā bodhisattamātā sattāhajāte bodhisatte kālaṃ katvā tusitapure nibbatti. Yathā ca aññā itthiyo dasamāse appatvāpi atikkamitvāpi nisinnāpi nipannāpi vijāyanti, na evaṃ bodhisattamātā. Sā pana bodhisattaṃ dasamāse kucchinā pariharitvā ṭhitāva vijāyati. Ayaṃ bodhisattamātudhammatā. 菩萨如此受胎后，从受胎之时起，为防止菩萨与菩萨之母遭受灾患，有四位手持利剑的天子前来守护。菩萨之母对男子不生贪欲之心，她获得了极大利益与名声，身体安乐，无有疲劳。她看见在子宫内的菩萨，犹如穿过清澈宝珠的黄线。又因菩萨所住之胎犹如塔庙圣殿，不能为其他有情所居住或使用，是故菩萨之母于菩萨出生七日后便命终，往生于兜率天(Tusita)。其他女人或未满十月，或超过十月，或坐或卧而生产，菩萨之母并非如此。她怀胎满足十月后，是站立着生产的。此乃菩萨之母的常法。 Mahāmāyāpi devī pattena telaṃ viya dasamāse kucchinā bodhisattaṃ pariharitvā paripuṇṇagabbhā ñātigharaṃ gantukāmā suddhodanamahārājassa ārocesi – ‘‘icchāmahaṃ, deva, kulasantakaṃ devadahanagaraṃ gantu’’nti. Rājā ‘‘sādhū’’ti sampaṭicchitvā kapilavatthuto yāva devadahanagarā maggaṃ samaṃ kāretvā kadalipuṇṇaghaṭadhajapaṭākādīhi alaṅkārehi alaṅkārāpetvā deviṃ sovaṇṇasivikāya nisīdāpetvā amaccasahassena ukkhipāpetvā mahantena parivārena pesesi. Dvinnaṃ pana nagarānaṃ antare ubhayanagaravāsīnampi lumbinīvanaṃ nāma maṅgalasālavanaṃ atthi. Tasmiṃ samaye mūlato paṭṭhāya yāva aggasākhā sabbaṃ ekapāliphullaṃ ahosi, sākhantarehi [Pg.64] ceva pupphantarehi ca pañcavaṇṇā bhamaragaṇā nānappakārā ca sakuṇasaṅghā madhurassarena vikūjantā vicaranti. Sakalaṃ lumbinīvanaṃ cittalatāvanasadisaṃ, mahānubhāvassa rañño susajjitaāpānamaṇḍalaṃ viya ahosi. Deviyā taṃ disvā sālavane kīḷitukāmatā udapādi. Amaccā deviṃ gahetvā sālavanaṃ pavisiṃsu. Sā maṅgalasālamūlaṃ upagantvā sālasākhaṃ gaṇhitukāmā ahosi, sālasākhā suseditavettaggaṃ viya oṇamitvā deviyā hatthasamīpaṃ upagañchi. Sā hatthaṃ pasāretvā sākhaṃ aggahesi. Tāvadeva ca deviyā kammajavātā caliṃsu, athassā sāṇiṃ parikkhipāpetvā mahājano paṭikkami, sālasākhaṃ gahetvā tiṭṭhamānāya eva cassā gabbhavuṭṭhānaṃ ahosi. Taṅkhaṇaññeva cattāro visuddhacittā mahābrahmāno suvaṇṇajālaṃ ādāya sampattā. Te tena suvaṇṇajālena bodhisattaṃ sampaṭicchitvā mātu purato ṭhatvā ‘‘attamanā, devi, hohi, mahesakkho te putto uppanno’’ti āhaṃsu. 摩耶王后亦如护满油之钵，小心翼翼地怀菩萨十月。孕期圆满时，她想回亲族之家，便向净饭大王禀告：“大王，我欲前往我宗族所在的提婆达诃城。”大王应允“善哉”后，即命人从迦毗罗卫(Kapilavatthu)至提婆达诃城之间修筑平坦道路，以蕉树、满瓶、旌旗、幡盖等庄严之物装饰，让王后乘坐黄金轿辇，由千名大臣护卫，率领盛大队伍出发。两城之间，有一处名为蓝毗尼(Lumbinī)的吉祥娑罗林，为两城居民所共有。其时，林中所有树木从根至梢，皆一时花开。枝叶花蕊之间，五色蜂群与各类鸟群，鸣声悦耳，四处飞翔。整座蓝毗尼园宛如天界之彩蔓园(Cittalatāvana)，又似大威德王精心布置之欢宴之处。王后见此美景，顿生于娑罗林中游赏之心。大臣们便陪同王后进入娑罗林。她走近一棵吉祥娑罗树下，意欲攀执其枝。娑罗树枝犹如柔顺的藤条尖端，自行弯曲，垂至王后手中。她伸手握住树枝。就在那时，王后的产风催动。于是众人为她围上帷幔，然后退避。王后站立执枝之时，菩萨即从母胎中降生。即于彼时，四位心净之大梵天王手持金网前来。他们以金网承接菩萨，立于母亲面前说道：“王后，请您欢喜！您所诞下的乃是具大威德之子。” Yathā pana aññe sattā mātukucchito nikkhamantā paṭikūlena asucinā makkhitā nikkhamanti, na evaṃ bodhisatto. So pana dhammāsanato otaranto dhammakathiko viya, nisseṇito otaranto puriso viya ca dve hatthe dve ca pāde pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhito suddho visado kāsikavatthe nikkhittamaṇiratanaṃ viya jotento mātukucchito nikkhami. Evaṃ santepi bodhisattassa ca bodhisattamātuyā ca sakkāratthaṃ ākāsato dve udakadhārā nikkhamitvā bodhisattassa ca bodhisattamātuyā ca sarīre utuṃ gāhāpesuṃ. 又，其他有情从母胎出时，为可厌之不净所染，菩萨则不然。彼犹如说法师从法座而下，亦如人从梯而下，伸展双手双足而立，从母胎出时，未为任何母胎所生之不净所染，清净明洁，犹如置于迦尸（Kāsika）布上之摩尼宝珠，光耀焕发。虽复如是，为供养菩萨与菩萨之母故，空中现出二道水流，为菩萨与菩萨之母沐浴净身。 Atha naṃ suvaṇṇajālena paṭiggahetvā ṭhitānaṃ brahmānaṃ hatthato cattāro mahārājāno maṅgalasammatāya sukhasamphassāya ajinappaveṇiyā gaṇhiṃsu, tesaṃ hatthato manussā dukūlacumbaṭakena gaṇhiṃsu, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhāya puratthimadisaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa, idha tumhehi sadiso añño natthi, kutettha uttaritaro’’ti āhaṃsu. Evaṃ catasso disā[Pg.65], catasso anudisā ca heṭṭhā, uparīti dasapi disā anuviloketvā attanā sadisaṃ kañci adisvā ‘‘ayaṃ uttarādisā’’ti sattapadavītihārena agamāsi mahābrahmunā setacchattaṃ dhārayamānena, suyāmena vāḷabījaniṃ, aññāhi ca devatāhi sesarājakakudhabhaṇḍahatthāhi anugammamāno. Tato sattamapade ṭhito ‘‘aggohamasmi lokassā’’tiādikaṃ āsabhiṃ vācaṃ nicchārento sīhanādaṃ nadi. 尔时，四大天王从手持金网而立的诸梵天手中，以吉祥、触感舒适之羚羊皮垫接过了菩萨。人们复从四大天王手中，以细棉布垫接过。菩萨从人们手中解脱，立于大地上，环顾东方，无数千世界犹如一庭。彼处天人以香、花等供养，言：“大士（mahāpurisa），于此，无有与您等同者，何况有更超胜者？”如是遍观四方、四维、下方及上方此十方，不见有与己等同者，遂朝北方，行七步。时，大梵天持白伞，苏亚马（suyāma）持拂尘，其他天神手持其余王室仪仗，随行于后。尔后，立于第七步上，作狮子吼，说此无畏之语：“我为世间最上者……”云云。 Bodhisatto hi tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi mahosadhattabhāve, vessantarattabhāve, imasmiṃ attabhāve cāti. Mahosadhattabhāve kirassa mātukucchito nikkhamantasseva sakko devarājā āgantvā candanasāraṃ hatthe ṭhapetvā gato. So taṃ muṭṭhiyaṃ katvāva nikkhanto. Atha naṃ mātā ‘‘tāta, kiṃ gahetvā āgatosī’’ti pucchi. ‘‘Osadhaṃ, ammā’’ti. Iti osadhaṃ gahetvā āgatattā ‘‘osadhadārako’’tvevassa nāmaṃ akaṃsu. Taṃ osadhaṃ gahetvā cāṭiyaṃ pakkhipiṃsu, āgatāgatānaṃ andhabadhirādīnaṃ tadeva sabbarogavūpasamāya bhesajjaṃ ahosi. Tato ‘‘mahantaṃ idaṃ osadhaṃ, mahantaṃ idaṃ osadha’’nti uppannavacanaṃ upādāya ‘‘mahosadho’’tvevassa nāmaṃ jātaṃ. Vessantarattabhāve pana mātukucchito nikkhamanto dakkhiṇahatthaṃ pasāretvāva ‘‘atthi nu kho, amma, kiñci gehasmiṃ, dānaṃ dassāmī’’ti vadanto nikkhami. Athassa mātā ‘‘sadhane kule nibbattosi, tātā’’ti puttassa hatthaṃ attano hatthatale katvā sahassatthavikaṃ ṭhapāpesi. Imasmiṃ pana attabhāve imaṃ sīhanādaṃ nadīti evaṃ bodhisatto tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi. Yathā ca paṭisandhiggahaṇakkhaṇe tathā jātikkhaṇepissa dvattiṃsa pubbanimittāni pāturahesuṃ. Yasmiṃ pana samaye amhākaṃ bodhisatto lumbinīvane jāto, tasmiṃyeva samaye rāhulamātādevī, ānandatthero,channo amacco, kāḷudāyī amacco, kaṇḍako assarājā, mahābodhirukkho, catasso nidhikumbhiyo ca jātā. Tattha ekā nidhikumbhī gāvutappamāṇā, ekā aḍḍhayojanappamāṇā, ekā tigāvutappamāṇā, ekā yojanappamāṇā. Gambhīrato pathavīpariyantā eva ahosīti. Ime satta sahajātā nāma. 菩萨实于三世中，一从母胎出生便能说话：在大药(Mahosadha)那一世、韦桑达拉(Vessantara)那一世，以及此世。据说，在大药那一世，他刚从母胎出生时，天帝释(Sakko devarājā)前来，将旃檀木心放在他手中后便离去。他握着它出生。于是母亲问他：“孩子，你拿着什么来的？”“母亲，是药。”因他拿着药而来，人们便为他取名为“药童(Osadhadāraka)”。他们将那药取来放在罐中，对于前来的盲者、聋者等人，那药成了平息一切疾病的良药。由此，依据“此药甚大，此药甚大”这句话，他便得名为“大药(Mahosadha)”。而在韦桑达拉那一世，他从母胎出生时，伸出右手说道：“母亲，家中可有什么东西？我将要布施。”他便这样说着出生了。于是他的母亲说：“孩子，你生在富贵之家。”她将儿子的手放在自己的手掌上，让人放上一个千金钱袋。在此世，他则发出了这样的狮子吼。就这样，菩萨在这三世中，都是一从母胎出生便能说话。并且，如同在入胎那一刻，在他出生那一刻，也出现了三十二种前兆。当我们的菩萨在蓝毗尼(Lumbinī)园出生时，罗睺罗(Rāhula)的母亲王妃、阿难(Ānanda)长老、车匿(Channa)大臣、黑优陀夷(Kāḷudāyī)大臣、犍陟(Kaṇṭhaka)马王、大菩提树以及四个宝藏罐也同时出生。其中，一个宝藏罐有一伽浮多(gāvuta)大，一个有半由旬(yojana)大，一个有三伽浮多大，一个有一由旬大。其深度则直达地之边际。这七者被称为“同生者”。 Ubhayanagaravāsino [Pg.66] bodhisattaṃ gahetvā kapilavatthunagarameva agamaṃsu. Taṃ divasaṃyeva ca ‘‘kapilavatthunagare suddhodanamahārājassa putto jāto, ayaṃ kumāro bodhimūle nisīditvā buddho bhavissatī’’ti tāvatiṃsabhavane haṭṭhatuṭṭhā devasaṅghā celukkhepādīni pavattentā kīḷiṃsu. Tasmiṃ samaye suddhodanamahārājassa kulūpako aṭṭhasamāpattilābhī kāladevalo nāma tāpaso bhattakiccaṃ katvā divāvihāratthāya tāvatiṃsabhavanaṃ gantvā tattha divāvihāraṃ nisinno tā devatā tathā kīḷamānā disvā ‘‘kiṃ kāraṇā tumhe evaṃ tuṭṭhamānasā kīḷatha, mayhampetaṃ kāraṇaṃ kathethā’’ti pucchi. Devatā āhaṃsu – ‘‘mārisa, suddhodanamahārājassa putto jāto, so bodhimaṇḍe nisīditvā buddho hutvā dhammacakkaṃ pavattessati, ‘tassa anantaṃ buddhalīḷaṃ daṭṭhuṃ, dhammañca sotuṃ lacchāmā’ti iminā kāraṇena tuṭṭhāmhā’’ti. Tāpaso tāsaṃ vacanaṃ sutvā khippaṃ devalokato oruyha rājanivesanaṃ pavisitvā paññattāsane nisinno ‘‘putto kira te, mahārāja, jāto, passissāmi na’’nti āha. Rājā alaṅkatapaṭiyattaṃ kumāraṃ āharāpetvā tāpasaṃ vandāpetuṃ abhihari. Bodhisattassa pādā parivattitvā tāpasassa jaṭāsu patiṭṭhahiṃsu. Bodhisattassa hi tenattabhāvena vanditabbayuttako nāma añño natthi. Sace hi ajānantā bodhisattassa sīsaṃ tāpasassa pādamūle ṭhapeyyuṃ, sattadhā tassa muddhā phaleyya. Tāpaso ‘‘na me attānaṃ nāsetuṃ yutta’’nti uṭṭhāyāsanā bodhisattassa añjaliṃ paggahesi. Rājā taṃ acchariyaṃ disvā attano puttaṃ vandi. 两城居民遂迎菩萨，仅往迦毗罗卫城。当日，于三十三天(Tāvatiṃsabhavana)中，天众欢喜踊跃，挥舞天衣等而嬉戏，言：“净饭大王之子已于迦毗罗卫城诞生，此童子将于菩提树下成佛。”尔时，净饭大王有一位亲近王家、名为迦罗提婆(Kāḷadevala)的苦行者，已得八等至。彼用斋已，为日间住，前往三十三天。于彼处坐而日住时，见诸天神如是嬉戏，遂问曰：“诸君何故如此欢喜嬉戏？亦请告我其故。”诸天神言：“贤友，净饭大王之子已诞生。彼将于菩提道场(bodhimaṇḍa)成佛，转动法轮。我等将得见其无量佛陀威仪，得闻正法，缘此而喜。”苦行者闻彼等之言，疾从天界下，入王宫，坐于已设之座，言：“大王，闻说王子已诞生，我欲见之。”王命人将严饰一新之童子带来，欲令其礼拜苦行者。然菩萨之双足旋转，住于苦行者之发髻上。于此生中，实无有他人应受菩萨礼拜者。若有无知者，置菩萨之首于苦行者足下，彼之头颅当七分而裂。苦行者思：“我不应自取毁灭。”遂从座起，向菩萨合掌。王见此奇事，亦礼拜其子。 Tāpaso atīte cattālīsa kappe, anāgate cattālīsāti asīti kappe anussarati. Bodhisattassa lakkhaṇasampattiṃ disvā ‘‘bhavissati nu kho buddho, udāhu no’’ti āvajjetvā upadhārento ‘‘nissaṃsayena buddho bhavissatī’’ti ñatvā ‘‘acchariyapuriso aya’’nti sitaṃ akāsi. Tato ‘‘ahaṃ imaṃ acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ labhissāmi nu kho, no’’ti upadhārento ‘‘na labhissāmi, antarāyeva kālaṃ katvā buddhasatenapi buddhasahassenapi gantvā bodhetuṃ asakkuṇeyye arūpabhave nibbattissāmī’’ti disvā ‘‘evarūpaṃ nāma acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, mahatī vata me jāni bhavissatī’’ti parodi. 彼苦行者能忆念过去四十劫与未来四十劫，共八十劫。他看见菩萨相好圆满，思惟“他究竟会成佛，还是不成佛？”后，审察而了知“他必成正觉”，心想“此乃奇人”，便微笑了。其后，他审察“我能否得见此奇人成佛？”，继而见到：“我将不得见，会在此（菩萨成佛）前命终，投生于无色界，纵有百佛千佛前往，亦不能令我觉悟。”见此，他便悲泣道：“我将不得见如此奇人成佛，这真是我的巨大损失啊！” Manussā [Pg.67] disvā ‘‘amhākaṃ ayyo idāneva hasitvā puna paroditvā patiṭṭhito, kiṃ nu kho, bhante, amhākaṃ ayyaputtassa koci antarāyo bhavissatī’’ti taṃ pucchiṃsu. ‘‘Natthetassa antarāyo, nissaṃsayena buddho bhavissatī’’ti. ‘‘Atha kasmā, bhante, paroditthā’’ti? ‘‘Evarūpaṃ purisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, ‘mahatī vata me jāni bhavissatī’ti attānaṃ anusocanto rodāmī’’ti āha. Tato so ‘‘kiṃ nu kho me ñātakesu koci ekaṃ buddhabhūtaṃ daṭṭhuṃ labhissatī’’ti upadhārento attano bhāgineyyaṃ nālakadārakaṃ addasa. So bhaginiyā gehaṃ gantvā ‘‘kahaṃ te putto nālako’’ti? ‘‘Atthi gehe, ayyā’’ti. ‘‘Pakkosāhi na’’nti pakkosāpetvā attano santikaṃ āgataṃ kumāraṃ āha – ‘‘tāta, suddhodanamahārājassa kule putto jāto, buddhaṅkuro eso, pañcatiṃsa vassāni atikkamitvā buddho bhavissati, tvaṃ etaṃ daṭṭhuṃ labhissasi, ajjeva pabbajāhī’’ti. Sattāsītikoṭidhane kule nibbattadārakopi ‘‘na maṃ mātulo anatthe niyojessatī’’ti cintetvā tāvadeva antarāpaṇato kāsāyāni ceva mattikāpattañca āharāpetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ‘‘yo loke uttamapuggalo, taṃ uddissa mayhaṃ pabbajjā’’ti bodhisattābhimukhaṃ añjaliṃ paggayha pañcapatiṭṭhitena vanditvā pattaṃ thavikāya pakkhipitvā aṃsakūṭe olaggetvā himavantaṃ pavisitvā samaṇadhammaṃ akāsi. So paramābhisambodhippattaṃ tathāgataṃ upasaṅkamitvā nālakapaṭipadaṃ kathāpetvā puna himavantaṃ pavisitvā arahattaṃ patvā ukkaṭṭhapaṭipadaṃ paṭipanno satteva māse āyuṃ pāletvā ekaṃ suvaṇṇapabbataṃ nissāya ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. 人们看见后问道：“我们的尊者刚才笑了，现在却又哭泣了。尊者，我们的小主人会有什么危险吗？”他回答说：“他没有任何危险，毫无疑问他将成佛。”他们又问：“那么尊者为何哭泣呢？”他说：“我将无法见到这样一位成佛之人，想到‘我的损失真是太大了’，我为自己感到悲伤而哭泣。”接着他思忖：“我的亲属中，有谁能见到这位成佛之人呢？”他察看到自己的外甥，名为纳拉咖(Nālaka)的童子。他前往妹妹的家中问道：“你的儿子纳拉咖在哪里？”“尊者，他在家里。”“把他叫来。”他让人把童子叫来后，对来到自己身边的童子说：“孩子，净饭大王(Suddhodana Mahārāja)的家族中诞生了一位王子，他就是佛芽。三十五年后他将成佛，你将能见到他。今天就出家吧。”这位童子虽然出生在拥有八十七俱胝财富的家族，但心想：“舅舅不会指引我做无益之事。”于是立刻让人从市集取来袈裟和土钵，剃除须发，穿上袈裟，然后朝向菩萨，合掌说道：“我为世间的至上之人(uttamapuggala)而出家。”他以此行五体投地礼，之后将钵放入袋中，挂在肩上，进入雪山(Himavanta)，修习沙门之法。他前往已证得无上正等正觉的如来之处，请佛陀开示了纳拉咖的修行法，之后重返雪山，证得阿罗汉果。他奉行此至上修行法，维持了七个月的生命，最后依靠着一座金山，站立着进入无余涅槃界而般涅槃。 Bodhisattampi kho pañcamadivase sīsaṃ nhāpetvā ‘‘nāmaggahaṇaṃ gaṇhissāmā’’ti rājabhavanaṃ catujjātiyagandhehi vilimpetvā lājapañcamakāni pupphāni vikiritvā asambhinnapāyāsaṃ sampādetvā tiṇṇaṃ vedānaṃ pāraṅgate aṭṭhasataṃ brāhmaṇe nimantetvā rājabhavane nisīdāpetvā subhojanaṃ bhojāpetvā mahāsakkāraṃ katvā ‘‘kiṃ nu kho bhavissatī’’ti lakkhaṇāni pariggahāpesuṃ. Tesu – 为菩萨于第五日行沐浴礼后，（国王）心想：“我等将举行命名仪式。”于是以四种香涂抹王宫，散布炒米等五种花，备妥纯净乳粥，邀请一百零八位通晓三《吠陀》的婆罗门，请其于王宫就座，以美食款待，作大供养后，令其占相：“（此子）将来会如何？” ‘‘Rāmo [Pg.68] dhajo lakkhaṇo cāpi mantī, yañño subhojo suyāmo sudatto; Ete tadā aṭṭha ahesuṃ brāhmaṇā, chaḷaṅgavā mantaṃ viyākariṃsū’’ti. (ma. ni. aṭṭha. 1.284) – 罗摩、达乔、拉克那与曼提，延若、苏波乔、苏亚马、善施；彼时有此八婆罗门，通晓六支，解说圣典。 Ime aṭṭheva brāhmaṇā lakkhaṇapariggāhakā ahesuṃ. Paṭisandhiggahaṇadivase supinopi eteheva pariggahito. Tesu satta janā dve aṅguliyo ukkhipitvā dvidhā naṃ byākariṃsu – ‘‘imehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī, sace pabbajissati, buddho bhavissatī’’ti sabbaṃ cakkavattirañño sirivibhavaṃ ācikkhiṃsu. Tesaṃ pana sabbadaharo gottato koṇḍañño nāma māṇavo bodhisattassa varalakkhaṇasampattiṃ oloketvā ‘‘imassa agāramajjhe ṭhānakāraṇaṃ natthi, ekantenesa vivaṭacchado buddho bhavissatī’’ti ekameva aṅguliṃ ukkhipitvā ekaṃsabyākaraṇaṃ byākāsi. Ayañhi katādhikāro pacchimabhavikasatto paññāya itare satta jane abhibhavitvā imehi lakkhaṇehi samannāgatassa bodhisattassa ekantabuddhabhāvasaṅkhātaṃ ekameva gahiṃ addasa, tasmā ekaṃ aṅguliṃ ukkhipitvā evaṃ byākāsi. Athassa nāmaṃ gaṇhantā sabbalokassa atthasiddhikarattā ‘‘siddhattho’’ti nāmaṃ akaṃsu. 这八位婆罗门都是善于观察相好者。于入胎之日，其梦亦为彼等所占解。其中七人竖起两根手指，作了两种预言：“具足这些相好者，如果住在家里，将会成为转轮圣王；如果出家，必定成佛。”并详细解说了转轮圣王的一切荣华富贵。而他们当中最年轻的，名为憍陈如（Koṇḍañña）的婆罗门青年，观察菩萨的殊胜相好后，独竖一指断言：“此人无住于家中的因缘，必定完全揭开（无明之）覆盖，成就佛陀。”这位已作誓愿的最后有者，凭借智慧超越其他七人，从具足这些相好的菩萨身上，只见其必定成佛之相，因此独竖一指作出这样的断言。其后，为他命名者，因其能成就一切世间之义利，故取名为“悉达多”（Siddhattha）。 Atha kho te brāhmaṇā attano attano gharāni gantvā putte āmantayiṃsu – ‘‘tātā, amhe mahallakā, suddhodanamahārājassa puttaṃ sabbaññutaṃ pattaṃ mayaṃ sambhāveyyāma vā no vā, tumhe tasmiṃ kumāre sabbaññutaṃ patte tassa sāsane pabbajeyyāthā’’ti. Te sattapi janā yāvatāyukaṃ ṭhatvā yathākammaṃ gatā, koṇḍaññamāṇavoyeva pana arogo ahosi. So mahāsatte vuddhimanvāya mahābhinikkhamanaṃ nikkhamitvā pabbajitvā anakkamena uruvelaṃ gantvā ‘‘ramaṇīyo vata ayaṃ bhūmibhāgo, alaṃ vatidaṃ padhānatthikassa kulaputtassa padhānāyā’’ti cittaṃ uppādetvā tattha vāsaṃ upagate ‘‘mahāpuriso pabbajito’’ti sutvā tesaṃ brāhmaṇānaṃ putte upasaṅkamitvā evamāha – ‘‘siddhatthakumāro kira [Pg.69] pabbajito, so nissaṃsayena buddho bhavissati. Sace tumhākaṃ pitaro arogā assu, ajja nikkhamitvā pabbajeyyuṃ. Sace tumhepi iccheyyātha, etha, mayaṃ taṃ mahāpurisaṃ anupabbajissāmā’’ti. Te sabbe ekacchandā bhavituṃ nāsakkhiṃsu, tesu tayo janā na pabbajiṃsu, koṇḍaññabrāhmaṇaṃ jeṭṭhakaṃ katvā itare cattāro pabbajiṃsu. Te pañcapi janā pañcavaggiyattherā nāma jātā. 那时，那些婆罗门各自回家后对儿子们说：“孩子们，我们已经老了，或许无法亲眼见到净饭大王(Suddhodanamahārāja)的儿子证得一切智，你们要在那位王子证得一切智时，于他的教法中出家。”那七位婆罗门都活到寿尽，随业而去，唯有年轻的婆罗门憍陈如(Koṇḍañña)身体康健。他一直关注着大士的成长，后来也出家，并次第去到优楼频螺(Uruvelā)，心想：“此地真是令人愉悦！足以让有志精进的良家子努力修行。”于是便在那里住了下来。当他听闻“大士已出家”的消息后，便去见那些婆罗门的儿子们，对他们说：“听说悉达多王子(Siddhatthakumāra)出家了，他必将成佛，毫无疑问。倘若你们的父亲身体康健，今日也必会出家。如果你们也有此意，就来吧，我们一起追随那位大士出家。”但他们未能达成共识，其中三人没有出家。其余四人便以憍陈如婆罗门为首，一同出家。这五人便成了人称“五众长老”(Pañcavaggiyattherā)者。 Tadā pana suddhodanarājā – ‘‘kiṃ disvā mayhaṃ putto pabbajissatī’’ti pucchi. ‘‘Cattāri pubbanimittānī’’ti. ‘‘Katarañca katarañcā’’ti? ‘‘Jarājiṇṇaṃ, byādhitaṃ, mataṃ, pabbajita’’nti. Rājā ‘‘ito paṭṭhāya evarūpānaṃ mama puttassa santikaṃ upasaṅkamituṃ mā adattha, mayhaṃ puttassa buddhabhāvena kammaṃ natthi, ahaṃ mama puttaṃ dvisahassadīpaparivārānaṃ, catunnaṃ mahādīpānaṃ, issariyādhipaccaṃ cakkavattirajjaṃ karontaṃ chattiṃsayojanaparimaṇḍalāya parisāya parivutaṃ gaganatale vicaramānaṃ passitukāmo’’ti. Evañca pana vatvā imesaṃ catuppakārānaṃ nimittānaṃ kumārassa cakkhupathe āgamananivāraṇatthaṃ catūsu disāsu gāvute gāvute ārakkhaṃ ṭhapesi. Taṃ divasañca maṅgalaṭṭhāne sannipatitesu asītiyā ñātikulasahassesu ekameko ekamekaṃ puttaṃ paṭijāni – ‘‘ayaṃ buddho vā hotu rājā vā, mayaṃ ekametaṃ puttaṃ dassāma. Sacepi buddho bhavissati, khattiyasamaṇagaṇeheva parivārito vicarissati. Sacepi rājā bhavissati, khattiyakumāreheva purakkhataparivārito vicarissatī’’ti. Rājāpi bodhisattassa uttamarūpasampannā vigatasabbadosā dhātiyo paccupaṭṭhāpesi. Bodhisatto mahantena parivārena mahantena sirisobhaggena vaḍḍhati. 那时，净饭王问道：“我儿看见什么才会出家？”答言：“四种前兆(pubbanimittāni)。”又问：“是哪四种？”答言：“衰老的人、生病的人、死去的人、出家人。”国王说：“从今以后，不许这类人靠近我的儿子。我儿与成佛无干，我愿看到我的儿子成为统治两千岛屿、四大洲的转轮圣王，在三十六由旬范围的随从队伍环绕下，于天空中巡游。”说完这话，为了不让这四种景象出现在王子的视野里，国王在四个方向每隔一俱卢舍(gāvuta)都设置了守卫。当日，在吉祥地聚集的八万亲族中，每家都承诺道：“无论这孩子是成佛还是为王，我们都各献上一位儿子。如果他成佛，将由刹帝利出身的沙门们围绕；如果他成为国王，将由刹帝利王子们拥戴。”国王也为菩萨安排了容貌出众、毫无缺点的乳母。菩萨在盛大的随从和无量的祥瑞庄严中成长。 Athekadivasaṃ rañño vappamaṅgalaṃ nāma ahosi. Taṃ divasaṃ sakalanagaraṃ devanagaraṃ viya alaṅkaronti, sabbe dāsakammakarādayo ahatavatthanivatthā gandhamālādipaṭimaṇḍitā rājakule sannipatanti, rañño kammante naṅgalasahassaṃ yojayanti, tasmiṃ pana divase ekenūnaaṭṭhasatanaṅgalāni saddhiṃ balibaddarasmiyottehi rajataparikkhatāni honti. Rañño ālambananaṅgalaṃ pana rattasuvaṇṇaparikkhataṃ hoti. Balibaddānaṃ siṅgarasmipatodāpi suvaṇṇaparikkhatāva honti. Rājā mahāparivārena nikkhamanto [Pg.70] puttaṃ gahetvāva agamāsi. Kammantaṭṭhāne eko jamburukkho bahalapalāso sandacchāyo ahosi. Tassa heṭṭhā kumārassa sayanaṃ paññāpetvā upari suvaṇṇatārakakhacitavitānaṃ bandhāpetvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānaṃ agamāsi. Tattha rājā suvaṇṇanaṅgalaṃ gaṇhāti, amaccā ekenūnaaṭṭhasatarajatanaṅgalāni, kassakā sesanaṅgalāni. Te tāni gahetvā ito cito ca kasanti. Rājā pana orato vā pāraṃ gacchati, pārato vā oraṃ āgacchati. 有一日，国王举行名为“耕犁节”(vappamaṅgala)的仪式。当日，全城装饰得如天城一般，所有仆役与工匠等皆身着新衣，佩戴香与花环等饰物，聚集于王宫。国王在农耕地准备了一千张犁，其中七百九十九张犁连同其牛轭与缰绳都用银装饰，国王所用的犁则以赤金装饰。牛的角、缰绳与刺棒也都以黄金装饰。国王率领大批随从出宫，并带上王子一同前往。在耕作之处，有一棵枝叶繁茂、树荫浓密的阎浮树(jamburukkho)。国王命人于树下为王子设床，上方张挂镶金星的华盖，四周环以布幔，并派人守护。国王身着所有饰品，在群臣的簇拥下，前往耕犁之处。在那里，国王拿起金犁，大臣们拿起七百九十九张银犁，农夫们则拿起其余的犁。他们拿起这些犁，在此处彼处耕作。而国王则从此岸到彼岸，又从彼岸到此岸来回耕犁。 Etasmiṃ ṭhāne mahāsampatti ahosi. Bodhisattaṃ parivāretvā nisinnā dhātiyo ‘‘rañño sampattiṃ passāmā’’ti antosāṇito bahi nikkhantā. Bodhisatto ito cito ca olokento kañci adisvāva vegena uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. Dhātiyo khajjabhojjantare vicaramānā thokaṃ cirāyiṃsu. Sesarukkhānaṃ chāyā vītivattā, tassa pana jamburukkhassa chāyā parimaṇḍalā hutvā aṭṭhāsi. Dhātiyo ‘‘ayyaputto ekako’’ti vegena sāṇiṃ ukkhipitvā anto pavisamānā bodhisattaṃ sayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā rañño ārocesuṃ – ‘‘deva, kumāro evaṃ nisinno, aññesaṃ rukkhānaṃ chāyā vītivattā, jamburukkhassa pana chāyā parimaṇḍalā ṭhitā’’ti. Rājā vegenāgantvā pāṭihāriyaṃ disvā ‘‘ayaṃ te, tāta, dutiyavandanā’’ti puttaṃ vandi. 此处一片盛况。乳母们围绕着菩萨坐着，心想：“我们去看看国王的盛况”，便从围帐内走到外面。菩萨向四处环顾，不见任何人，遂迅速起身，结跏趺坐，收摄心念于出入息，证得初禅。乳母们因忙于餐食之事，耽搁片刻。其余树木的影子皆已偏斜，唯独那棵阎浮树(jambu)的影子，依然圆整地停驻。乳母们心想：“王子独自一人！”便急忙掀开围帐进入，看见菩萨结跏趺坐，又见到此等奇迹，便前去禀告国王：“大王，王子正如此静坐，其他树影皆已偏斜，唯独阎浮树的影子圆整不动。”国王急速赶来，见到此奇迹后说道：“孩子，这是我对你的第二次礼拜。”随即向儿子行礼。 Atha anukkamena bodhisatto soḷasavassuddesiko jāto. Rājā bodhisattassa tiṇṇaṃ utūnaṃ anucchavike tayo pāsāde kāresi – ekaṃ navabhūmikaṃ, ekaṃ sattabhūmikaṃ, ekaṃ pañcabhūmikaṃ, cattālīsasahassā ca nāṭakitthiyo upaṭṭhāpesi. Bodhisatto devo viya accharāsaṅghaparivuto alaṅkatanāṭakitthīhi parivuto nippurisehi tūriyehi paricāriyamāno mahāsampattiṃ anubhavanto utuvārena tīsu pāsādesu vihāsi. Rāhulamātā panassa devī aggamahesī ahosi. 其后，菩萨逐渐成长至十六岁。国王为菩萨建造了三座适合三时季节的宫殿：一座九层，一座七层，一座五层，并安排了四万名伎女服侍。菩萨宛如天子，为天女群所围绕，在没有男子的环境中，由盛装的伎女们簇拥，享受着众乐器的娱乐。他感受着无量的荣华富贵，按季节轮换居住于三座宫殿中。罗睺罗(Rāhula)的母亲成为了他的首席王后。 Tassevaṃ mahāsampattiṃ anubhavantassa ekadivasaṃ ñātisaṅghassa abbhantare ayaṃ kathā udapādi – ‘‘siddhattho kīḷāpasutova vicarati, na kiñci sippaṃ sikkhati, saṅgāme paccupaṭṭhite kiṃ karissatī’’ti? Rājā bodhisattaṃ pakkosāpetvā [Pg.71] ‘‘tāta, tava ñātakā ‘siddhattho kiñci sippaṃ asikkhitvā kīḷāpasutova vicaratī’ti vadanti, ettha kiṃ sattu pattakāle maññasī’’ti? ‘‘Deva, mama sippaṃ sikkhanakiccaṃ natthi, nagare mama sippadassanatthaṃ bheriṃ carāpetha ‘ito sattame divase ñātakānaṃ sippaṃ dassessāmī’’’ti. Rājā tathā akāsi. Bodhisatto akkhaṇavedhivālavedhidhanuggahe sannipātāpetvā mahājanassa majjhe aññehi dhanuggahehi asādhāraṇaṃ ñātakānaṃ dvādasavidhaṃ sippaṃ dassesi. Taṃ sarabhaṅgajātake āgatanayeneva veditabbaṃ. Tadā tassa ñātisaṅgho nikkaṅkho ahosi. 当菩萨享受着这巨大的财富时，有一天，在亲族众中生起了这样的议论：“悉达多只顾玩乐，不学习任何技艺，一旦战争来临，他将如何应对？”国王召见菩萨，问道：“孩子，你的亲族说‘悉达多不学任何技艺，只知道玩乐’，当敌人来犯时，你作何想？”菩萨回答说：“大王，我无需学习技艺。请您在城中击鼓宣告：‘从现在起第七天，我将向亲族们展示我的技艺’。”国王就照办了。菩萨召集了能瞬间射击和射中毫发的弓箭手，在大众之中，向亲族们展示了其他弓箭手所不具备的十二种独特技艺。此事当依《萨拉邦咖本生》（Sarabhaṅgajātaka）中所述之理而知。当时，他的亲族众都消除了疑虑。 Athekadivasaṃ bodhisatto uyyānabhūmiṃ gantukāmo sārathiṃ āmantetvā ‘‘rathaṃ yojehī’’ti āha. So ‘‘sādhū’’ti paṭissuṇitvā mahārahaṃ uttamarathaṃ sabbālaṅkārena alaṅkaritvā kumudapattavaṇṇe cattāro maṅgalasindhave yojetvā bodhisattassa paṭivedesi. Bodhisatto devavimānasadisaṃ rathaṃ abhiruhitvā uyyānābhimukho agamāsi. Devatā ‘‘siddhatthakumārassa abhisambujjhanakālo āsanno, pubbanimittaṃ dassessāmā’’ti ekaṃ devaputtaṃ jarājiṇṇaṃ khaṇḍadantaṃ palitakesaṃ vaṅkaṃ obhaggasarīraṃ daṇḍahatthaṃ pavedhamānaṃ katvā dassesuṃ. Taṃ bodhisatto ceva sārathi ca passanti. Tato bodhisatto, ‘‘samma, ko nāmesa puriso, kesāpissa na yathā aññesa’’nti mahāpadāne (dī. ni. 2.45) āgatanayena sārathiṃ pucchitvā tassa vacanaṃ sutvā ‘‘dhiratthu vata, bho, jāti, yatra hi nāma jātassa jarā paññāyissatī’’ti saṃviggahadayo tatova paṭinivattitvā pāsādameva abhiruhi. Rājā ‘‘kiṃ kāraṇā mama putto khippaṃ paṭinivattī’’ti pucchi. ‘‘Jiṇṇapurisaṃ disvā, devā’’ti. ‘‘Jiṇṇakaṃ disvā pabbajissatīti āhaṃsu, kasmā maṃ nāsetha, sīghaṃ puttassa nāṭakāni sajjetha, sampattiṃ anubhavanto pabbajjāya satiṃ na karissatī’’ti vatvā ārakkhaṃ vaḍḍhetvā sabbadisāsu addhayojane addhayojane ārakkhaṃ ṭhapesi. 又一日，菩萨欲前往园林，便召唤车夫道：“准备车驾。”车夫应诺：“遵命。”随即以一切饰物庄严一辆大王乘坐的无上宝车，套上四匹色如白莲叶的吉祥信度马，然后向菩萨禀报。菩萨登上如天宫般的宝车，朝园林而去。诸天神想：“悉达多(Siddhattha)太子圆满觉悟的时机已近，我等当示现前兆。”于是化现一位天子，状为年老衰朽、牙齿掉落、头发灰白、身体伛偻、拄杖颤抖之人，并令其出现。菩萨与车夫皆见此人。于是菩萨便依《大本经》(Mahāpadāna)中所载之方式问车夫：“朋友，此人是谁？其头发亦不同于他人。”听闻车夫之言后，他心生悚惧，说道：“生，诚然可厌！凡有生者，必将显现衰老。”于是他从原地返回，径直登上宫殿。国王问道：“我儿为何这么快就回来了？”车夫答：“大王，因见一老人。”国王说：“（相师们）曾言，见老人即会出家。你们为何要毁我！速为我儿安排歌舞伎乐。彼若享受荣华富贵，便不会生起出家之念。”言毕，便增派守卫，于四方每半由旬之处皆设下岗哨。 Punekadivasaṃ bodhisatto tatheva uyyānaṃ gacchanto devatābhinimmitaṃ byādhitaṃ purisaṃ disvā purimanayeneva pucchitvā saṃviggahadayo nivattitvā pāsādaṃ [Pg.72] abhiruhi. Rājāpi pucchitvā heṭṭhā vuttanayeneva saṃvidahitvā puna vaḍḍhetvā samantā tigāvutappamāṇe padese ārakkhaṃ ṭhapesi. Aparampi ekadivasaṃ bodhisatto tatheva uyyānaṃ gacchanto devatābhinimmitaṃ kālaṅkataṃ disvā purimanayeneva pucchitvā saṃviggahadayo puna nivattitvā pāsādaṃ abhiruhi. Rājāpi pucchitvā heṭṭhā vuttanayeneva saṃvidahitvā puna vaḍḍhetvā samantato yojanappamāṇe padese ārakkhaṃ ṭhapesi. Aparaṃ panekadivasaṃ uyyānaṃ gacchanto tatheva devatābhinimmitaṃ sunivatthaṃ supārutaṃ pabbajitaṃ disvā ‘‘ko nāmeso sammā’’hi sārathiṃ pucchi. Sārathi kiñcāpi buddhuppādassa abhāvā pabbajitaṃ vā pabbajitaguṇe vā na jānāti, devatānubhāvena pana ‘‘pabbajito nāmāyaṃ, devā’’ti vatvā pabbajjāya guṇe vaṇṇesi. Bodhisatto pabbajjāya ruciṃ uppādetvā taṃ divasaṃ uyyānaṃ agamāsi. Dīghabhāṇakā panāhu – ‘‘cattāripi nimittāni ekadivaseneva disvā agamāsī’’ti. 又一日，菩萨照常前往园林，见到天神所变化的病人，如前法询问后，内心生起悚惧，返回登上了宫殿。国王也询问后，如前所说那样安排，再次增派，在周围三伽浮陀（tigāvuta）的范围内设置守卫。又另一日，菩萨照常前往园林，见到天神所变化的死人，如前法询问后，内心生起悚惧，再次返回登上了宫殿。国王也询问后，如前所说那样安排，再次增派，在周围一由旬（yojana）的范围内设置守卫。又另一日，前往园林时，照常见到天神所变化、善着衣（sunivatthaṃ）、善披覆（supārutaṃ）的出家人（pabbajitaṃ），便问车夫：“贤友，这位是谁？”车夫虽然因为佛陀尚未出世，不了解出家人或出家的功德，但因天神的威力，便说：“天子，此名出家人。”并赞叹出家的功德。菩萨对出家生起意乐，当天便前往园林。然而，长部诵者（Dīghabhāṇakā）说：“（菩萨是）于一日内见到所有四相后便离家了。” So tattha divasabhāgaṃ kīḷitvā maṅgalapokkharaṇiyaṃ nhāyitvā atthaṅgate sūriye maṅgalasilāpaṭṭe nisīdi attānaṃ alaṅkārāpetukāmo, athassa paricārakapurisā nānāvaṇṇāni dussāni nānappakārā ābharaṇavikatiyo mālāgandhavilepanāni ca ādāya samantā parivāretvā aṭṭhaṃsu. Tasmiṃ khaṇe sakkassa nisinnāsanaṃ uṇhaṃ ahosi. So ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmosī’’ti upadhārento bodhisattassa alaṅkāretukāmataṃ ñatvā vissakammaṃ āmantesi – ‘‘samma vissakamma, siddhatthakumāro ajja aḍḍharattasamaye mahābhinikkhamanaṃ nikkhamissati, ayamassa pacchimo alaṅkāro, tvaṃ uyyānaṃ gantvā mahāpurisaṃ dibbālaṅkārehi alaṅkarohī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā devānubhāvena taṅkhaṇaññeva bodhisattaṃ upasaṅkamitvā tasseva kappakasadiso hutvā dibbadussena bodhisattassa sīsaṃ veṭhesi. Bodhisatto hatthasamphasseneva ‘‘nāmaṃ manusso, devaputto aya’’nti aññāsi. Veṭhanena veṭhitamatte sīse moḷiyaṃ maṇiratanākārena dussasahassaṃ abbhuggañchi, puna veṭhentassa dussasahassanti dasakkhattuṃ veṭhentassa dasa dussasahassāni abbhuggacchiṃsu. ‘‘Sīsaṃ khuddakaṃ, dussāni bahūni[Pg.73], kathaṃ abbhuggatānī’’ti na cintetabbaṃ. Tesu hi sabbamahantaṃ āmalakapupphappamāṇaṃ, avasesāni kadambakapupphappamāṇāni ahesuṃ. Bodhisattassa sīsaṃ kiñjakkhagavacchitaṃ viya kuyyakapupphaṃ ahosi. 他在那里白日嬉戏，于吉祥莲池沐浴后，待日落时，坐在吉祥石上，欲庄严自身。那时，他的侍者们手持各色衣物、各式饰品、花鬘、熏香及涂香，环立于旁。就在那时，帝释(Sakka)的座位变热了。他思惟道：“是谁想让我离开此座？”察知菩萨欲庄严自身的心意后，便召唤毗首羯磨(Vissakamma)说：“贤友毗首羯磨，悉达多太子(Siddhattha Kumāra)将于今日半夜行大出离，这是他最后的庄严。你到园林中，用天界的饰品为大士庄严。”他应诺“善哉！”后，立即以天神威力来到菩萨面前，化作菩萨的理发师，用天衣缠裹菩萨的头。菩萨仅凭手触便知：“此非凡人，乃是天子。”当天衣缠上头时，发髻上便以摩尼宝的形态涌现出千件衣物；再缠绕时，又现千件，如是缠绕十次，共涌现出万件衣物。“头小衣多，如何能生起？”此事不应思议。因为其中最大者仅如庵摩罗花大小，其余则如咖丹巴(kadamba)花大小。菩萨的头，犹如被花蕊点缀的古雅卡(kuyyaka)花。 Athassa sabbālaṅkārapaṭimaṇḍitassa sabbatālāvacaresu sakāni sakāni paṭibhānāni dassayantesu, brāhmaṇesu ‘‘jayanandā’’tiādivacanehi, sutamaṅgalikādīsu ca nānappakārehi maṅgalavacanatthutighosehi sambhāventesu sabbālaṅkārapaṭimaṇḍitaṃ taṃ rathavaraṃ abhiruhi. Tasmiṃ samaye ‘‘rāhulamātā puttaṃ vijātā’’ti sutvā suddhodanamahārājā ‘‘puttassa me tuṭṭhiṃ nivedethā’’ti sāsanaṃ pahiṇi. Bodhisatto taṃ sutvā ‘‘rāhu jāto, bandhanaṃ jāta’’nti āha. Rājā ‘‘kiṃ me putto avacā’’ti pucchitvā taṃ vacanaṃ sutvā ‘‘ito paṭṭhāya me nattā ‘rāhulakumāro’tveva nāma hotū’’ti āha. 于是，当菩萨全身饰满庄严，众乐师各展其艺，婆罗门众以“胜利、欢喜”等言辞，诵吉祥语者亦以种种吉祥赞颂之声致敬时，菩萨登上了那辆遍饰庄严的殊胜宝车。其时，净饭大王(Suddhodanamahārājā)听闻“罗睺罗之母已生下王子”，便派人传信道：“将此喜讯告知我儿。”菩萨闻讯后说道：“一个障碍(rāhu)生起了，一个束缚生起了。”国王问道：“我儿说了什么？”听闻此言后，国王说：“从今以后，我的孙儿就命名为‘罗睺罗王子(Rāhulakumāra)’吧。” Bodhisattopi kho rathavaraṃ āruyha atimahantena yasena atimanoramena sirisobhaggena nagaraṃ pāvisi. Tasmiṃ samaye kisāgotamī nāma khattiyakaññā uparipāsādavaratalagatā nagaraṃ padakkhiṇaṃ kurumānassa bodhisattassa rūpasiriṃ disvā pītisomanassajātā imaṃ udānaṃ udānesi – 菩萨亦登上殊胜宝车，以无比盛大的声誉、无比悦意的祥瑞庄严，进入都城。其时，有一位名为瘦乔达弥(Kisāgotamī)的刹帝利族少女，登上宫殿顶楼，见到菩萨右绕都城时的色身之美，心生喜悦与善意，而诵出此感兴偈： ‘‘Nibbutā nūna sā mātā, nibbuto nūna so pitā; Nibbutā nūna sā nārī, yassāyaṃ īdiso patī’’ti. (dha. sa. aṭṭha. nidānakathā); – 有子如此，其母必清凉；有子如此，其父必清凉；有夫如此，其妻必清凉。 Bodhisatto taṃ sutvā cintesi – ‘‘ayaṃ evamāha – ‘evarūpaṃ attabhāvaṃ passantiyā mātu hadayaṃ nibbāyati, pitu hadayaṃ nibbāyati, pajāpatiyā hadayaṃ nibbāyatī’ti. Kismiṃ nu kho nibbute hadayaṃ nibbutaṃ nāma hotī’’ti. Athassa kilesesu virattamanassa etadahosi – ‘‘rāgaggimhi nibbute nibbutaṃ nāma hoti, dosaggimhi nibbute nibbutaṃ nāma hoti, mohaggimhi nibbute nibbutaṃ nāma hoti, mānadiṭṭhiādīsu sabbakilesadarathesu nibbutesu nibbutaṃ nāma hotī’’ti. ‘‘Ayaṃ me sussavanaṃ sāveti, ahañhi nibbānaṃ gavesanto vicarāmi, ajjeva mayā gharāvāsaṃ chaḍḍetvā nikkhamma pabbajitvā nibbānaṃ gavesituṃ vaṭṭati, ayaṃ imissā ācariyabhāgo hotū’’ti [Pg.74] kaṇṭhato omuñcitvā kisāgotamiyā satasahassagghanakaṃ muttāhāraṃ pesesi. Sā ‘‘siddhatthakumāro mayi paṭibaddhacitto hutvā paṇṇākāraṃ pesetī’’ti somanassajātā ahosi. 菩萨听后心想：“此女言：‘见如是之身，母亲之心归于寂静，父亲之心归于寂静，妻子之心归于寂静。’然则，于何者寂灭时，心方名为‘寂灭’？”尔时，他心已厌离诸烦恼，故思：“贪火熄灭时，名为寂灭；嗔火熄灭时，名为寂灭；痴火熄灭时，名为寂灭；慢、邪见等一切烦恼热恼熄灭时，名为寂灭。”“此女为我说了这善听之言，我正寻访涅槃，今日即应舍弃居家生活，出家以求涅槃。此物当为酬谢她的师礼！”思及此，他从颈上解下价值十万的珍珠项链，送给瘦乔达弥(Kisāgotamī)。她心想：“悉达多王子(Siddhatthakumāra)对我心生爱恋，才送来礼物。”便满心欢喜。 Bodhisattopi mahantena sirisobhaggena attano pāsādaṃ abhiruhitvā sirisayane nipajji. Tāvadeva ca naṃ sabbālaṅkārapaṭimaṇḍitā naccagītādīsu susikkhitā devakaññā viya rūpasobhaggappattā nāṭakitthiyo nānātūriyāni gahetvā samparivāretvā abhiramāpentiyo naccagītavāditāni payojayiṃsu. Bodhisatto kilesesu virattacittatāya naccādīsu anabhirato muhuttaṃ niddaṃ okkami. Tāpi itthiyo ‘‘yassatthāya mayaṃ naccādīni payojema, so niddaṃ upagato, idāni kimatthaṃ kilamissāmā’’ti gahitagahitāni tūriyāni ajjhottharitvā nipajjiṃsu, gandhatelappadīpā jhāyanti. Bodhisatto pabujjhitvā sayanapiṭṭhe pallaṅkena nisinno addasa tā itthiyo tūriyabhaṇḍāni avattharitvā niddāyantiyo – ekaccā paggharitakheḷā, kilinnagattā, ekaccā dante khādantiyo, ekaccā kākacchantiyo, ekaccā vippalapantiyo, ekaccā vivaṭamukhī, ekaccā apagatavatthā pākaṭabībhacchasambādhaṭṭhānā. So tāsaṃ taṃ vippakāraṃ disvā bhiyyosomattāya kāmesu virattacitto ahosi. Tassa alaṅkatapaṭiyattaṃ sakkabhavanasadisampi taṃ mahātalaṃ vividhanānākuṇapabharitaṃ āmakasusānaṃ viya upaṭṭhāsi, tayo bhavā ādittagehasadisā khādiṃsu – ‘‘upaddutaṃ vata, bho, upassaṭṭhaṃ vata, bho’’ti udānaṃ pavattesi, ativiyassa pabbajjāya cittaṃ nami. 菩萨亦以极大威德庄严登上自己的宫殿，躺卧于庄严卧榻上。就在那时，那些以一切饰物庄严、精通歌舞等技艺、美貌如天女的舞女们，手持各种乐器，环绕于彼，为令其欢娱而表演歌舞伎乐。菩萨因其心于诸烦恼已离染，故不乐于歌舞等，片刻即入眠。那些女子心想：“我等为之献艺之人已然入眠，如今何必徒劳？”于是将所持乐器散置一旁而卧，香油灯依然燃着。菩萨醒来后，于床座上结跏趺坐，看见那些女子散置着乐器睡着了——有的流着涎沫，身体湿黏；有的咬着牙；有的打着鼾；有的说着梦话；有的张着嘴；有的衣衫不整，露出丑陋不堪的私密之处。他见到她们这般变异之态，其心于诸欲更加厌离。对他而言，那装饰妥帖、犹如帝释(Sakka)宫殿般的大殿，却显现为如同堆满各种尸体的尸陀林，三有亦显现为犹如燃烧的房屋。他发出感兴语：“啊，真是灾患！啊，真是逼迫！”其心极为倾向于出家。 So ‘‘ajjeva mayā mahābhinikkhamanaṃ nikkhamituṃ vaṭṭatī’’ti sayanā vuṭṭhāya dvārasamīpaṃ gantvā ‘‘ko etthā’’ti āha. Ummāre sīsaṃ katvā nipanno channo – ‘‘ahaṃ, ayyaputta, channo’’ti āha. ‘‘Ajjāhaṃ mahābhinikkhamanaṃ nikkhamitukāmo, ekaṃ me assaṃ kappehī’’ti āha. So ‘‘sādhu, devā’’ti assabhaṇḍakaṃ gahetvā assasālaṃ gantvā gandhatelappadīpesu jalantesu sumanapaṭṭavitānassa heṭṭhā ramaṇīye bhūmibhāge ṭhitaṃ kaṇḍakaṃ assarājānaṃ disvā ‘‘ajja mayā imameva kappetuṃ vaṭṭatī’’ti kaṇḍakaṃ kappesi. So kappiyamānova aññāsi ‘‘ayaṃ kappanā ativiya gāḷhā, aññesu divasesu uyyānakīḷādigamanakāle kappanā viya na hoti[Pg.75], mayhaṃ ayyaputto ajja mahābhinikkhamanaṃ nikkhamitukāmo bhavissatī’’ti. Tato tuṭṭhamānaso mahāhasitaṃ hasi, so saddo sakalanagaraṃ pattharitvā gaccheyya. Devatā pana naṃ sannirumbhitvā na kassaci sotuṃ adaṃsu. 于是他想：“今天我应当作大出离。”便从床上起身，走到门边问道：“谁在那里？”车匿(Channa)正将头枕在门槛上躺着，答道：“是我，王子，我是车匿。”菩萨说：“今天我想要作大出离，你为我备一匹马吧。”车匿应道：“遵命，殿下。”便拿了马具，来到马厩。只见香油灯燃烧着，在素馨花织锦华盖下，在悦意的地面上，站着马王犍陟(Kaṇḍaka)。车匿心想：“今天我应当就备这匹马。”便为犍陟备好马鞍。当被备鞍时，犍陟便知道：“这次的备鞍非常紧，不像其他日子去园林游戏时那样，我的主人今天将要作大出离。”于是它心生欢喜，放声长嘶，那声音本可传遍全城，但天神们将它抑制住，不让任何人听到。 Bodhisattopi kho channaṃ pesetvāva ‘‘puttaṃ tāva passissāmī’’ti cintetvā nisinnapallaṅkato uṭṭhāya rāhulamātuyā vasanaṭṭhānaṃ gantvā gabbhadvāraṃ vivari. Tasmiṃ khaṇe antogabbhe gandhatelappadīpo jhāyati, rāhulamātā sumanamallikādīnaṃ pupphānaṃ ambaṇamattena abhippakiṇṇe sayane puttassa matthake hatthaṃ ṭhapetvā niddāyati. Bodhisatto ummāre pādaṃ ṭhapetvā ṭhitakova oloketvā ‘‘sacāhaṃ deviyā hatthaṃ apanetvā mama puttaṃ gaṇhissāmi, devī pabujjhissati, evaṃ me gamanantarāyo bhavissati, buddho hutvāva āgantvā puttaṃ passissāmī’’ti pāsādatalato otari. Yaṃ pana jātakaṭṭhakathāyaṃ ‘‘tadā sattāhajāto rāhulakumāro hotī’’ti vuttaṃ, taṃ sesaṭṭhakathāsu natthi, tasmā idameva gahetabbaṃ. 菩萨派遣车匿后，心想：“我且先去看看儿子。”便从座位起身，前往罗睺罗之母的住所，打开了寝室的门。其时，寝室内燃着香油灯。罗睺罗之母躺在遍撒素馨、茉莉等鲜花的床上，手置于儿子头上，正在安睡。菩萨把脚踏在门槛上，伫立观看，心想：“我若移开王妃的手去抱儿子，王妃便会醒来，如此则会耽搁我的行程。待我成佛后，再回来见儿子吧。”于是他从宫殿上走了下来。另外，关于《本生义注》(Jātakaṭṭhakathā)中所说“当时罗睺罗王子(Rāhulakumāra)出生七日”，此说不见于其余诸部义注，是故当以此处之说为准。 Evaṃ bodhisatto pāsādatalā otaritvā assasamīpaṃ gantvā evamāha – ‘‘tāta kaṇḍaka, tvaṃ ajja ekarattiṃ maṃ tāraya, ahaṃ taṃ nissāya buddho hutvā sadevakaṃ lokaṃ tārayissāmī’’ti. Tato ullaṅghitvā kaṇḍakassa piṭṭhiṃ abhiruhi. Kaṇḍako gīvato paṭṭhāya āyāmena aṭṭhārasahattho hoti, tadanucchavikena ubbedhena samannāgato thāmajavasampanno sabbaseto dhotasaṅkhasadiso. So sace haseyya vā padasaddaṃ vā kareyya, saddo sakalanagaraṃ avatthareyya, tasmā devatā attano ānubhāvena tassa yathā na koci suṇāti, evaṃ hasitasaddaṃ sannirumbhitvā akkamanaakkamanapadavāre hatthatalāni upanāmesuṃ. Bodhisatto assavarassa piṭṭhivemajjhagato channaṃ assassa vāladhiṃ gāhāpetvā aḍḍharattasamaye mahādvārasamīpaṃ patto. Tadā pana rājā ‘‘evaṃ mama putto yāya kāyaci velāya nagaradvāraṃ vivaritvā nikkhamituṃ na sakkhissatī’’ti dvīsu dvārakavāṭesu ekekaṃ purisasahassena vivaritabbaṃ kāresi. Bodhisatto pana thāmabalasampanno hatthigaṇanāya koṭisahassahatthīnaṃ balaṃ dhāresi, purisagaṇanāya dasakoṭisahassapurisānaṃ [Pg.76] balaṃ dhāresi. So cintesi – ‘‘sace dvāraṃ na vivariyyati, ajja kaṇḍakassa piṭṭhe nisinnova vāladhiṃ gahetvā ṭhitena channena saddhiṃyeva kaṇḍakaṃ ūruhi nippīḷetvā aṭṭhārasahatthubbedhaṃ pākāraṃ uppatitvā atikkamissāmī’’ti. Channopi cintesi – ‘‘sace dvāraṃ na vivariyyati, ahaṃ attano sāmikaṃ ayyaputtaṃ khandhe nisīdāpetvā kaṇḍakaṃ dakkhiṇena hatthena kucchiyaṃ parikkhipanto upakacchantare katvā pākāraṃ uppatitvā atikkamissāmī’’ti. Kaṇḍakopi cintesi – ‘‘sace dvāraṃ na vivariyyati, ahaṃ attano sāmikaṃ piṭṭhe yathānisinnameva channena vāladhiṃ gahetvā ṭhitena saddhiṃyeva ukkhipitvā pākāraṃ uppatitvā atikkamissāmī’’ti. Sace dvāraṃ na vivareyya, yathācintitameva tesu tīsu janesu aññataro sampādeyya. Dvāre pana adhivatthā devatā dvāraṃ vivari. 菩萨从宫殿的台阶下来，走到犍陟(Kaṇḍaka)旁边，对它说道：“犍陟(Kaṇḍaka)啊，今天晚上请你载我，我依靠你成佛后，将救度天人世间。”说完，就跳到犍陟(Kaṇḍaka)的背上。犍陟(Kaṇḍaka)从颈部到尾部有十八肘长，身体匀称，力速具足，全身雪白，如同洗净的螺贝。它若嘶鸣或发出蹄声，声音会传遍整个城市，因此诸天神以其神力，使其嘶鸣声不被任何人听到，并在它每一步起落时，以手掌承托其足。菩萨坐在良马(assavara)背部中央，让车匿(Channa)抓住马尾，于半夜时分抵达大城门附近。当时，国王曾想：‘如此，我的儿子便不能在任何时候打开城门出去。’于是下令，大门的两扇门扉，每一扇都需千人方能开启。然而，菩萨具足强大力量，以象计算，拥有一百亿头大象之力；以人计算，拥有一千亿人的力量。他心想：‘如果城门不开，今日我便就这么坐在犍陟(Kaṇḍaka)背上，与抓着马尾站立的车匿(Channa)一起，用双腿夹紧犍陟，跃过十八肘高的城墙。’车匿(Channa)也心想：‘如果城门不开，我便让我的主人、王子(ayyaputta)坐在我肩上，以右手环抱犍陟(Kaṇḍaka)的腹部，将其夹在腋下，跃过城墙。’犍陟(Kaṇḍaka)也心想：‘如果城门不开，我便将背上的主人，连同抓住马尾的车匿(Channa)一同举起，跃过城墙。’如果城门真的不开，他们三人中任何一人都能实现其所想。然而，守护城门的天神打开了城门。 Tasmiṃyeva khaṇe māro pāpimā ‘‘bodhisattaṃ nivattessāmī’’ti āgantvā ākāse ṭhito āha – ‘‘mārisa, mā nikkhami, ito te sattame divase cakkaratanaṃ pātubhavissati, dvisahassaparittadīpaparivārānaṃ catunnaṃ mahādīpānaṃ rajjaṃ kāressasi, nivatta, mārisā’’ti. ‘‘Kosi tva’’nti? ‘‘Ahaṃ vasavattī’’ti. ‘‘Māra, jānāmahaṃ mayhaṃ cakkaratanassa pātubhāvaṃ, anatthikohaṃ rajjena, dasasahassilokadhātuṃ unnādetvā buddho bhavissāmī’’ti āha. Māro ‘‘ito dāni te paṭṭhāya kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā cintitakāle jānissāmī’’ti otārāpekkho chāyā viya anugacchanto anubandhi. 就在那一刻，魔罗波旬（Māra Pāpimā）心想：“我要令菩萨折返。”他来到空中，站立着说道：“贤者，请勿出走！从今日起的第七天，轮宝（cakkaratana）将为你出现，你将统领由两千小岛环绕的四大洲。回去吧，贤者！”“你是谁？”“我是自在天主（Vasavattī）。”菩萨说道：“魔罗，我知道我的轮宝将会出现，但我对王位并无所需。我将震撼万世界，成就佛道。”魔罗心想：“从现在起，你若生起欲寻、瞋寻或害寻，我必将知晓。”于是，他窥伺时机，如影随形地紧跟着菩萨。 Bodhisattopi hatthagataṃ cakkavattirajjaṃ kheḷapiṇḍaṃ viya anapekkho chaḍḍetvā mahantena sakkārena nagarā nikkhami. Āsāḷhipuṇṇamāya uttarāsāḷhanakkhatte vattamāne, nikkhamitvā ca puna nagaraṃ apaloketukāmo jāto. Evañca panassa citte uppannamatteyeva – ‘‘mahāpurisa, na tayā nivattetvā olokanakammaṃ kata’’nti vadamānā viya mahāpathavī kulālacakkaṃ viya chijjitvā parivatti. Bodhisatto nagarābhimukho ṭhatvā nagaraṃ oloketvā tasmiṃ pathavippadese kaṇḍakanivattanacetiyaṭṭhānaṃ dassetvā gantabbamaggābhimukhaṃ kaṇḍakaṃ katvā pāyāsi mahantena sakkārena uḷārena sirisobhaggena. Tadā kirassa devatā purato saṭṭhi ukkāsahassāni dhārayiṃsu, pacchato saṭṭhi[Pg.77], dakkhiṇapassato saṭṭhi, vāmapassato saṭṭhīti. Aparā devatā cakkavāḷamukhavaṭṭiyaṃ aparimāṇā ukkā dhārayiṃsu. Aparā devatā ca nāgasupaṇṇādayo ca dibbehi gandhehi mālāhi cuṇṇehi dhūpehi pūjayamānā gacchanti, pāricchattakapupphehi ceva mandāravapupphehi ca ghanameghavuṭṭhikāle dhārāhi viya nabhaṃ nirantaraṃ ahosi, dibbāni saṃgītāni pavattiṃsu, samantato aṭṭha tūriyāni, saṭṭhi tūriyānīti aṭṭhasaṭṭhi tūriyasatasahassāni pavattayiṃsu. Tesaṃ saddo samuddakucchiyaṃ meghadhanitakālo viya, yugandharakucchiyaṃ sāgaranigghosakālo viya ca vattati. 菩萨即使得到了唾手可得的转轮王位，也像唾弃痰块般毫不在意地舍弃，在盛大的恭敬中离开了王城。时值阿沙荼（Āsāḷhi）月圆日，北阿沙荼（Uttarāsāḷha）星宿当值，出城之后，菩萨忽然生起回望王城的念头。此念方生，大地便仿佛在说：“大士，您不应回头观望”，随即如陶轮般裂开翻转。菩萨面向王城站立，回望之后，在那片土地上指明了‘犍陟（Kaṇḍaka）回望塔’的处所，然后让犍陟马转向当行之路，在盛大的恭敬与无上的威德光辉中启程。据说，当时天神们在他前方举着六万支火炬，后方六万支，右侧六万支，左侧六万支。另有天神在轮围山（Cakkavāḷa）的山壁上举着无量火炬。还有其他天神及龙、金翅鸟等，一路以天界的香、花鬘、香粉与熏香供养随行。天空中遍满了巴瑞恰达树花与曼陀罗花，如同雨季密云降下豪雨一般连绵不绝，天界的歌乐也随之响起。四方八面乐声齐鸣，总计有六百八十万件乐器同时奏响。那声响犹如大洋深处的雷鸣，又似持双山（Yugandhara）山腹中的海潮之声。 Iminā sirisobhaggena gacchanto bodhisatto ekaratteneva tīṇi rajjāni atikkamma tiṃsayojanamatthake anomānadītīraṃ pāpuṇi. Kiṃ pana asso tato paraṃ gantuṃ na sakkotīti? No na sakkoti. So hi ekaṃ cakkavāḷagabbhaṃ nābhiyā ṭhitacakkassa nemivaṭṭiṃ maddanto viya antantena caritvā purepātarāsameva āgantvā attano sampāditaṃ bhattaṃ bhuñjituṃ samattho. Tadā pana devanāgasupaṇṇādīhi ākāse ṭhatvā ossaṭṭhehi gandhamālādīhi yāva ūruppadesā sañchannasarīraṃ ākaḍḍhitvā gandhamālājaṭaṃ chindantassa atipapañco ahosi, tasmā tiṃsayojanamattameva agamāsi. Atha bodhisatto nadītīre ṭhatvā channaṃ pucchi – ‘‘kā nāma ayaṃ nadī’’ti? ‘‘Anomā nāma, devā’’ti. ‘‘Amhākampi pabbajjā anomā bhavissatī’’ti paṇhiyā ghaṭṭento assassa saññaṃ adāsi. Asso ca uppatitvā aṭṭhusabhavitthārāya nadiyā pārimatīre aṭṭhāsi. 菩萨借着殊胜的威德光辉，一夜之间越过三个王国，来到三十由旬外的阿诺玛河边。难道这马不能再往前走了吗？不是不能。这马有能力绕行整个轮围世界，如同碾过车轮边缘一般，在极短的时间内跑遍各地，清晨就能回来吃主人准备的食物。当时天神、龙、金翅鸟等在空中散下香花，堆积至马的大腿处，因马身披覆花鬘，穿行时多有延误，因此只走了三十由旬。菩萨站在河边问车匿（Channa）：“这条河叫什么名字？”车匿回答：“叫阿诺玛河，尊者。”菩萨说：“我的出家也将是无上的”，便用脚跟轻碰犍陟示意。那犍陟腾空而起，跃到八乌萨巴（usabha）宽的河对岸。 Bodhisatto assapiṭṭhito oruyha rajatapaṭṭasadise vāḷukāpuline ṭhatvā channaṃ āmantesi – ‘‘samma channa, tvaṃ mayhaṃ ābharaṇāni ceva kaṇḍakañca ādāya gaccha, ahaṃ pabbajissāmī’’ti. ‘‘Ahampi, deva, pabbajissāmī’’ti. Bodhisatto ‘‘na labbhā tayā pabbajituṃ, gaccheva tva’’nti tikkhattuṃ paṭibāhitvā ābharaṇāni ceva kaṇḍakañca paṭicchāpetvā cintesi – ‘‘ime mayhaṃ kesā samaṇasāruppā na honti, añño bodhisattassa kese chindituṃ yuttarūpo natthī’’ti. Tato ‘‘sayameva khaggena chindissāmī’’ti dakkhiṇena hatthena asiṃ gahetvā vāmahatthena moḷiyā saddhiṃ cūḷaṃ gahetvā chindi. Kesā dvaṅgulamattā hutvā dakkhiṇato āvaṭṭamānā sīsaṃ [Pg.78] allīyiṃsu. Tesaṃ yāvajīvaṃ tadeva pamāṇaṃ ahosi, massu ca tadanurūpaṃ, puna kesamassuohāraṇakiccaṃ nāma nāhosi. Bodhisatto saha moḷiyā cūḷaṃ gahetvā ‘‘sacāhaṃ sambuddho bhavissāmi, ākāse tiṭṭhatu. No ce, bhūmiyaṃ patatū’’ti antalikkhe khipi. Sā cūḷā yojanappamāṇaṃ ṭhānaṃ abbhuggantvā ākāse aṭṭhāsi. Sakko devarājā dibbacakkhunā oloketvā yojaniyaratanacaṅkoṭakena sampaṭicchitvā tāvatiṃsabhavane cūḷāmaṇicetiyaṃ nāma patiṭṭhāpesi. 菩萨从马背上下来，站在如银板的沙洲上，召唤车匿(Channa)道：“亲爱的车匿，你带着我的饰物和犍陟(Kaṇḍaka)回去，我将要出家。”车匿说：“主公，我也要出家。”菩萨三次制止他道：“你不可出家，你必须回去。”他交出饰物和犍陟后，心想：“我的这些头发不适合沙门，没有其他人适合为菩萨削发。”于是想：“我当亲手用剑削发。”他右手持剑，左手连同发髻一起抓住顶发，将其削断。头发剩下二指长，向右旋绕，紧贴于头。终其一生，头发都保持那个长度，胡须也与之相称，再无剃除须发之事。菩萨连同发髻一起抓住顶发，发愿道：“若我将成为正等觉者，愿它停留在空中；若非如此，愿它落于地上。”说罢便将其抛向空中。那顶发上升一由旬(yojana)之遥，停留在空中。天帝释(Sakko devarājā)以天眼看见，用一由旬大的宝匣善加承接，在三十三天(Tāvatiṃsa)界，建立了名为“朱拉摩尼塔(Cūḷāmaṇicetiya)”的塔。 ‘‘Chetvāna moḷiṃ varagandhavāsitaṃ, vehāyasaṃ ukkhipi sakyapuṅgavo; Sahassanetto sirasā paṭiggahi, ratanacaṅkoṭavarena vāsavo’’ti. (ma. ni. aṭṭha. 1.222); “释迦英杰削断以妙香所熏之发髻，将其抛向空中；千眼者婆娑婆(Vāsavo)用殊胜宝匣，以头顶戴承接。” Puna bodhisatto cintesi – ‘‘imāni kāsikavatthāni mayhaṃ na samaṇasāruppānī’’ti. Athassa kassapabuddhakāle purāṇasahāyako ghaṭikāramahābrahmā ekaṃ buddhantaraṃ jaraṃ appattena mittabhāvena cintesi – ‘‘ajja me sahāyako mahābhinikkhamanaṃ nikkhanto, samaṇaparikkhāramassa gahetvā gacchissāmī’’ti. 其后，菩萨想：“这些迦尸国(Kāsika)衣不适合沙门。”尔时，有一位伽狄卡罗大梵天(Ghaṭikāra-mahābrahmā)，他曾是菩萨在迦叶(Kassapa)佛时的旧友，彼此的友情历经一佛中间期也未曾衰退。他心想：“今日我的友人行大出离，我当为他带去沙门资具。” ‘‘Ticīvarañca patto ca, vāsī sūci ca bandhanaṃ; Parissāvanena aṭṭhete, yuttayogassa bhikkhūno’’ti. – “三衣、钵、剃刀、针、腰带，以及滤水囊，此八种资具，对勤修的比丘是适宜的。” Ime aṭṭha parikkhāre āharitvā adāsi. Bodhisato arahaddhajaṃ nivāsetvā uttamapabbajitavesaṃ gaṇhitvā ‘‘channa, tvaṃ mama vacanena mātāpitūnaṃ ārogyaṃ vadehī’’ti vatvā uyyojesi. Channo bodhisattaṃ vanditvā padakkhiṇaṃ katvā pakkāmi. Kaṇḍako pana channena saddhiṃ mantayamānassa bodhisattassa vacanaṃ suṇantova ‘‘natthi dāni mayhaṃ puna sāmino dassana’’nti cintetvā cakkhupathaṃ vijahanto sokaṃ adhivāsetuṃ asakkonto hadayena phalitena kālaṃ katvā tāvatiṃsabhavane kaṇḍako nāma devaputto hutvā nibbatti. Channassa paṭhamaṃ ekova soko ahosi, kaṇḍakassa pana kālakiriyāya dutiyena sokena pīḷito rodanto paridevanto nagaraṃ agamāsi. （大梵天）带来并献上此八种资具。菩萨穿上阿罗汉之幢，执持殊胜的出家形相后，说道：“车匿(Channa)，你代我向父母问安。”如是说后，便遣他离去。车匿礼敬菩萨，右绕后离去。而犍陟(Kaṇḍaka)马，在旁听闻菩萨与车匿商议之言，心想：“如今我再也见不到我主了。”当菩萨的身影消失在视线之外时，它无法承受悲伤，心碎而死，转生于忉利天(Tāvatiṃsa)，成为名为犍陟的天子。车匿起初只有一重悲伤，但又因犍陟之死，被第二重悲伤所折磨，哭泣悲叹着返回城中。 Bodhisatto [Pg.79] pabbajitvā tasmiṃyeva padese anupiyaṃ nāma ambavanaṃ atthi, tattha sattāhaṃ pabbajjāsukhena vītināmetvā ekadivaseneva tiṃsayojanamaggaṃ padasā gantvā rājagahaṃ pāvisi. Pavisitvā ca sapadānaṃ piṇḍāya cari. Sakalanagaraṃ bodhisattassa rūpadassaneneva dhanapālake paviṭṭhe rājagahaṃ viya ca, asurinde paviṭṭhe devanagaraṃ viya ca saṅkhobhaṃ agamāsi. Rājapurisā gantvā ‘‘deva, evarūpo nāma satto nagare piṇḍāya carati, ‘devo vā manusso vā nāgo vā supaṇṇo vā asuko nāma eso’ti na jānāmā’’ti ārocesuṃ. Rājā pāsādatale ṭhatvā mahāpurisaṃ disvā acchariyabbhutacitto purise āṇāpesi – ‘‘gacchatha, bhaṇe, vīmaṃsatha, sace amanusso bhavissati, nagarā nikkhamitvā antaradhāyissati, sace devatā bhavissati, ākāsena gacchissati, sace nāgo bhavissati, pathaviyaṃ nimujjitvā gamissati, sace manusso bhavissati, yathāladdhaṃ bhikkhaṃ paribhuñjissatī’’ti. 菩萨出家后，就在当地一处名为阿奴俾耶（Anupiya）的芒果林里，住了七天享受出家之乐。然后只用一天时间步行三十由旬，进入王舍城（Rājagaha）。进城后次第乞食。全城人因为看见菩萨的容貌，就像护财（Dhanapāla）进入王舍城、阿修罗主进入天城一样，都骚动起来。王臣们前往禀报：“大王，有这样一个众生在城里乞食，我们不知道他是天神、人类、龙还是金翅鸟。”国王立于宫殿楼阁之上，看见这位大士（Mahāpurisa）后心生奇特与稀有，就命令王臣：“去吧，查探。如果他是非人类，就会离开城市消失；如果是天神，就会从空中飞走；如果是龙，就会潜入地下；如果是人类，就会食用所获得的乞食。” Mahāpurisopi kho missakabhattaṃ saṃharitvā ‘‘alaṃ me ettakaṃ yāpanāyā’’ti ñatvā paviṭṭhadvāreneva nagarā nikkhamitvā paṇḍavapabbatacchāyāyaṃ puratthimābhimukho nisīditvā āhāraṃ paribhuñjituṃ āraddho. Athassa antāni parivattitvā mukhena nikkhamanākārappattāni ahesuṃ. Tato so tena attabhāvena evarūpassa āhārassa cakkhunāpi adiṭṭhapubbatāya tena paṭikūlāhārena aṭṭīyamānopi evaṃ attanā eva attānaṃ ovadi – ‘‘siddhattha, tvaṃ sulabhaannapāne kule tivassikagandhasālibhojanaṃ nānaggarasehi bhuñjanaṭṭhāne nibbattitvāpi ekaṃ paṃsukūlikaṃ disvā ‘kadā nu kho ahampi evarūpo hutvā piṇḍāya caritvā bhuñjissāmi, bhavissati nu kho me so kālo’ti cintetvā nikkhanto, idāni kinnāmetaṃ karosī’’ti evaṃ attānaṃ ovaditvā nibbikāro hutvā āhāraṃ paribhuñji. 大士收拾好杂食，心想：“这些足够我维持生命了”，便从入城之门出城，来到畔达瓦(Paṇḍava)山的山荫下，面东而坐，开始进食。这时，他的肠子翻转，仿佛要从口中出来一般。他此生从未见过如此食物，虽然对此厌恶的食物感到作呕，他还是这样告诫自己：“悉达多(Siddhattha)啊，你出生在饮食易得的家族，享用以三年香料熏蒸的香米饭与各种上味。然而你见到一位穿粪扫衣者时，就想：‘我何时也能像他一样，为了乞食而行，然后进食呢？我会有那样的时刻吗？’你思量后才出家的。现在你这是在做什么呢？”他如此告诫自己后，便毫无异样地吃下了食物。 Rājapurisā taṃ pavattiṃ disvā gantvā rañño ārocesuṃ. Rājā dūtavacanaṃ sutvā vegena nagarā nikkhamitvā bodhisattassa santikaṃ gantvā iriyāpathasmiṃyeva pasīditvā bodhisattassa sabbaṃ issariyaṃ niyyātesi. Bodhisatto ‘‘mayhaṃ, mahārāja, vatthukāmehi vā kilesakāmehi vā attho natthi, ahaṃ paramābhisambodhiṃ patthayanto nikkhanto’’ti āha. Rājā anekappakāraṃ yācantopi tassa cittaṃ alabhitvā ‘‘addhā tvaṃ buddho bhavissasi[Pg.80], buddhabhūtena pana tayā paṭhamaṃ mama vijitaṃ āgantabba’’nti paṭiññaṃ gaṇhi. Ayamettha saṅkhepo, vitthāro pana ‘‘pabbajjaṃ kittayissāmi, yathā pabbaji cakkhumā’’ti imaṃ pabbajjāsuttaṃ (su. ni. 407) saddhiṃ aṭṭhakathāya oloketvā veditabbo. 国王的侍从们见到这情形，便去禀告国王。国王听了使者的话，急速出城来到菩萨跟前，仅见其威仪便心生净信，于是将全部王权都交予菩萨。菩萨说：“大王，我于事物欲或烦恼欲皆无所求，我是为求无上正等觉而出家。”国王虽以各种方式请求，仍无法使其回心转意，便让他立下承诺：“您必定会成佛，成佛之后，请首先来到我的国土。”此处为简说，详情则应查阅《出家经》(Pabbajjāsutta, Sn 407)及其义注，以了解“我将称颂出家，具眼者如何出家……”等内容。 Bodhisattopi kho rañño paṭiññaṃ datvā anupubbena cārikaṃ caramāno āḷārañca kālāmaṃ udakañca rāmaputtaṃ upasaṅkamitvā samāpattiyo nibbattetvā ‘‘nāyaṃ maggo bodhāyā’’ti tampi samāpattibhāvanaṃ analaṅkaritvā sadevakassa lokassa attano thāmavīriyasandassanatthaṃ mahāpadhānaṃ padahitukāmo uruvelaṃ gantvā ‘‘ramaṇīyo vatāyaṃ bhūmibhāgo’’ti tattheva vāsaṃ upagantvā mahāpadhānaṃ padahi. Tepi kho koṇḍaññappamukhā pañcavaggiyā gāmanigamarājadhānīsu bhikkhāya carantā tattha bodhisattaṃ sampāpuṇiṃsu. Atha naṃ chabbassāni mahāpadhānaṃ padahantaṃ ‘‘idāni buddho bhavissati, idāni buddho bhavissatī’’ti pariveṇasammajjanādikāya vattapaṭipattiyā upaṭṭhahamānā santikāvacarā ahesuṃ. Bodhisattopi kho ‘‘koṭippattaṃ dukkarakārikaṃ karissāmī’’ti ekatilataṇḍulādīhipi vītināmesi, sabbasopi āhārupacchedanaṃ akāsi. Devatāpi lomakūpehi ojaṃ upasaṃharamānā pakkhipiṃsu. 菩萨向国王承诺后，便次第游行。他先后拜访了阿罗罗·卡拉玛（Āḷāra Kālāma）和郁陀迦·罗摩子（Uddaka Rāmaputta），生起了诸等至，却认为“此非觉悟之道”，亦不以此等至修习为饰。为了向天人世间展示自己的力量和精进，菩萨欲行大精进，便前往优楼频螺（Uruvelā），心想：“此地实是悦意之处！”于是就在那里住下，开始大精进。以憍陈如（Koṇḍañña）为首的五人，当时正在村落、城镇、王都乞食，也在那里与菩萨相遇。于是，当菩萨行大精进六年时，他们侍奉着他，心想：“他现在就要成佛了，现在就要成佛了。”他们以打扫住处等行仪侍奉，成为其近身侍者。菩萨也心想：“我将行最极致的苦行。”他甚至只以一粒芝麻或一粒米等度日，完全断绝了饮食。诸天也从其毛孔注入天食精华。 Athassa tāya nirāhāratāya paramakasirappattatāya suvaṇṇavaṇṇopi kāyo kāḷavaṇṇo ahosi, dvattiṃsamahāpurisalakkhaṇāni paṭicchannāni ahesuṃ. Appekadā ānāpānakajjhānaṃ jhāyanto mahāvedanābhitunno visaññībhūto caṅkamanakoṭiyaṃ patati. Atha naṃ ekaccā devatā ‘‘kālaṅkato samaṇo gotamo’’ti vadanti. Ekaccā ‘‘vihārotveveso arahata’’nti ca āhaṃsu. Tattha yāsaṃ ‘‘kālaṅkato’’ti saññā ahosi, tā gantvā suddhodanamahārājassa ārocesuṃ – ‘‘tumhākaṃ putto kālaṅkato’’ti. ‘‘Mama putto buddho hutvā kālaṅkato, ahutvā’’ti? ‘‘Buddho bhavituṃ nāsakkhi, padhānabhūmiyaṃyeva patitvā kālaṅkato’’ti. Idaṃ sutvā rājā – ‘‘nāhaṃ saddahāmi, mama [Pg.81] puttassa bodhiṃ appatvā kālakiriyā nāma natthī’’ti paṭikkhipi. ‘‘Kasmā pana rājā na saddahatī’’ti? Kāladevalatāpasavandāpanadivase jamburukkhamūle ca pāṭihāriyānaṃ diṭṭhattā. 因其不食，身体达到极度困乏，即使是金色的身体也变得黝黑，三十二大士相亦被遮蔽。有时当修习安般禅时，为剧烈苦受所逼而失去知觉，跌倒于经行处之端。这时有些天神说：“沙门乔达摩(Gotama)已经命终。”另一些则说：“此乃阿罗汉之住。”那些认为“他已命终”的天神便前往净饭大王(Suddhodana)处禀报：“您的儿子已经命终。”大王问：“我儿是已成佛而命终，还是未成佛而命终？”天神回答：“他未能成佛，在精进之地跌倒而命终。”国王听后反驳道：“我不相信！我儿未证得菩提绝无命终之事。”国王为何不信？因为他曾于令太子礼拜迦罗提婆罗(Kāladevala)仙人之日，以及在阎浮树下，亲见过种种神变。 Puna bodhisatte saññaṃ paṭilabhitvā uṭṭhite tā devatā gantvā ‘‘arogo te, mahārāja, putto’’ti ārocesuṃ. Rājā ‘‘jānāmahaṃ mama puttassa amaraṇabhāva’’nti vadati. Mahāsattassa chabbassāni dukkarakārikaṃ karontasseva ākāse gaṇṭhikaraṇakālo viya ahosi. So ‘‘ayaṃ dukkarakārikā nāma bodhāya maggo na hotī’’ti oḷārikaṃ āhāraṃ āhāretuṃ gāmanigamesu piṇḍāya caritvā āhāraṃ āhari. Athassa dvattiṃsamahāpurisalakkhaṇāni pākatikāni ahesuṃ, kāyopi suvaṇṇavaṇṇo ahosi. Pañcavaggiyā bhikkhū ‘‘ayaṃ chabbassāni dukkarakārikaṃ karontopi sabbaññutaṃ paṭivijjhituṃ nāsakkhi, idāni gāmanigamādīsu piṇḍāya caritvā oḷārikaṃ āhāraṃ āharamāno kiṃ sakkhissati, bāhuliko esa padhānavibbhanto, sīsaṃ nhāyitukāmassa ussāvabindutakkanaṃ viya amhākaṃ etassa santikā visesatakkanaṃ, kiṃ no iminā’’ti mahāpurisaṃ pahāya attano attano pattacīvaraṃ gahetvā aṭṭhārasayojanamaggaṃ gantvā isipatanaṃ pavisiṃsu. 菩萨恢复知觉并站起来后，那些天神就去禀告说：“大王，您的儿子安康无恙。”国王说：“我知我儿不会命终。”大士六年苦行，却犹如在空中打结一般。他想：“这种苦行不是觉悟的道路”，于是开始食用粗食，在村落、城镇乞食。这时他身上三十二大丈夫相自然显现，身体亦呈金色。五比丘们想：“此人苦行六年亦未能证得一切智，如今在村落、城镇乞食，食用粗食，又能有何成就？此人耽于逸乐，偏离精进，我们想从他那里获得殊胜之法，就好比想洗头的人指望一滴露水一样，要他何用？”于是舍弃了大士，各自拿着衣钵，走了十八由旬，进入仙人堕处。 Tena kho pana samayena uruvelāyaṃ senānigame senānikuṭumbikassa gehe nibbattā sujātā nāma dārikā vayappattā ekasmiṃ nigrodharukkhe patthanaṃ akāsi – ‘‘sacāhaṃ samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, anusaṃvaccharaṃ te satasahassapariccāgena balikammaṃ karissāmī’’ti. Tassā sā patthanā samijjhi. Sā mahāsattassa dukkarakārikaṃ karontassa chaṭṭhe vasse paripuṇṇe visākhāpuṇṇamāyaṃ balikammaṃ kātukāmā hutvā puretaraṃyeva dhenusahassaṃ laṭṭhimadhukavane carāpetvā, tāsaṃ khīraṃ pañca dhenusatāni pāyetvā, tāsaṃ khīraṃ aḍḍhatiyāni ca satānīti evaṃ yāva soḷasannaṃ dhenūnaṃ khīraṃ aṭṭha dhenuyo pivanti, tāva khīrassa bahalatañca madhuratañca ojavantatañca patthayamānā khīraparivattanaṃ nāma akāsi. Sā visākhāpuṇṇamadivase ‘‘pātova balikammaṃ karissāmī’’ti rattiyā paccūsasamayaṃ paccuṭṭhāya tā aṭṭha dhenuyo duhāpesi. Vacchakā dhenūnaṃ [Pg.82] thanamūlaṃ na āgamaṃsu, thanamūle pana navabhājanesu upanītamattesu attano dhammatāya khīradhārā pagghariṃsu. Taṃ acchariyaṃ disvā sujātā sahattheneva khīraṃ gahetvā navabhājane pakkhipitvā sahattheneva aggiṃ katvā pacituṃ ārabhi. 那时，在优楼频螺(Uruvelā)的塞纳村(Senānigama)，一位名叫善生(Sujātā)的姑娘出生在名为塞纳(Sena)的家主家中。她到了适婚年龄，在一棵尼拘律树下许愿道：“如果我嫁入门当户对的家族，并且头胎生下儿子，我将每年花费十万为您献供。”她的愿望实现了。当大士行苦行的第六年圆满时，正值毘舍佉(Visākhā)月圆日，善生想要举行献供，于是事先让一千头母牛在杖蜜林(Laṭṭhimadhukavana)中吃草，用那一千头牛的奶喂养五百头牛，再用那五百头牛的奶喂养二百五十头牛，如此递减，直到用十六头牛的奶喂养八头牛，为求乳汁浓稠、甜美且富有营养，她进行了所谓的“转乳”。在毘舍佉月圆日那天，她心想：“我要在清晨举行献供。”于是夜里黎明时分起身，让人挤取那八头母牛的奶。牛犊们没有靠近母牛的乳房，然而当新容器被放到乳房下方时，乳汁便依其自然之性流淌而出。看到这奇特的景象，善生亲手取了牛乳，倒入新容器中，然后亲手生火，开始煮粥。 Tasmiṃ pāyāse paccamāne mahantā mahantā pubbuḷā uṭṭhahitvā dakkhiṇāvaṭṭā hutvā sañcaranti. Ekaphusitampi bahi na uppatati, uddhanato appamattakopi dhūmo na uṭṭhahati. Tasmiṃ samaye cattāro lokapālā āgantvā uddhane ārakkhaṃ gaṇhiṃsu, mahābrahmā chattaṃ dhāresi, sakko alātāni samānento aggiṃ jālesi. Devatā dvisahassadīpaparivāresu catūsu mahādīpesu devamanussānaṃ upakappanaojaṃ attano devānubhāvena daṇḍakabaddhaṃ madhupaṭalaṃ pīḷetvā madhuṃ gaṇhamānā viya saṃharitvā tattha pakkhipiṃsu. Aññesu hi kālesu devatā kabaḷe kabaḷe ojaṃ pakkhipiṃsu, sambodhippattadivase ca parinibbānadivase ca ukkhaliyaṃyeva pakkhipiṃsu. Sujātā ekadivaseyeva tattha attano pākaṭāni anekāni acchariyāni disvā puṇṇaṃ nāma dāsiṃ āmantesi – ‘‘amma puṇṇe, ajja amhākaṃ devatā ativiya pasannā, mayā hi ettake kāle evarūpaṃ acchariyaṃ nāma na diṭṭhapubbaṃ, vegena gantvā devaṭṭhānaṃ paṭijaggāhī’’ti. Sā ‘‘sādhu, ayye’’ti tassā vacanaṃ sampaṭicchitvā turitaturitā rukkhamūlaṃ agamāsi. 当那乳糜熬煮时，巨大的气泡不断涌起，并向右旋转。没有一滴溅出锅外，灶台也没有升起丝毫烟雾。那时，四大天王前来守护灶台，大梵天为之撑伞，帝释天（Sakko）拨旺了炉火。诸天神从四大洲及其两千附属岛屿上，以其天神之力，收集了供养天人所需的滋养精华，如同从蜂巢中榨取蜂蜜一般，将之投入锅中。在其他时候，天神们是将滋养精华一团一团地投入食物中，但在佛陀成道之日和般涅槃之日，他们则直接将之投入锅里。善生在一天之内亲眼看到许多如此奇异的景象，便呼唤名叫富那（Puṇṇā）的婢女说：“富那啊，今天我们的天神非常喜悦，我这么久以来从未见过这样的奇事。快去把天神所在之处打理好！”她回答：“好的，女主人。”她领了话，便急忙赶到树下。 Bodhisattopi kho tasmiṃ rattibhāge pañca mahāsupine (a. ni. 5.196) disvā pariggaṇhanto ‘‘nissaṃsayaṃ ajjāhaṃ buddho bhavissāmī’’ti katasanniṭṭhāno tassā rattiyā accayena katasarīrapaṭijaggano bhikkhācārakālaṃ āgamayamāno pātova āgantvā tasmiṃ rukkhamūle nisīdi, attano pabhāya sakalaṃ rukkhamūlaṃ obhāsayamāno. Atha kho sā puṇṇā āgantvā addasa bodhisattaṃ rukkhamūle pācīnalokadhātuṃ olokayamānaṃ nisinnaṃ, sarīrato cassa nikkhantāhi pabhāhi sakalarukkhaṃ suvaṇṇavaṇṇaṃ. Disvānassā etadahosi – ‘‘ajja amhākaṃ devatā rukkhato oruyha sahattheneva balikammaṃ sampaṭicchituṃ nisinnā maññe’’ti ubbegappattā hutvā vegena āgantvā sujātāya etamatthaṃ ārocesi. 菩萨在那一夜见到五个大梦（增支部5.196），思量之后，他断定：“毫无疑问，我今天必将成佛。”那一夜过后，他料理完身体，等待着托钵的时刻，于清晨时分来到那棵树下坐下，自身的光芒照亮了整棵树。这时，婢女富那(Puṇṇā)前来，看见菩萨坐在树下望着东方界(pācīnalokadhātuṃ)，从他身上散发出的光芒使整棵树呈现出金色。见到此景，她心想：“想必是我们的天神今天从树上下来，要亲手接受献供了。”她激动不已，快步跑回去，将此事告知了善生(Sujātā)。 Sujātā [Pg.83] tassā vacanaṃ sutvā tuṭṭhamānasā hutvā ‘‘ajja dāni paṭṭhāya mama jeṭṭhadhītuṭṭhāne tiṭṭhāhī’’ti dhītu anucchavikaṃ sabbālaṅkāraṃ adāsi. Yasmā pana buddhabhāvaṃ pāpuṇanadivase satasahassagghanikā ekā suvaṇṇapāti laddhuṃ vaṭṭati, tasmā sā ‘‘suvaṇṇapātiyaṃ pāyāsaṃ pakkhipissāmī’’ti cittaṃ uppādetvā satasahassagghanikaṃ suvaṇṇapātiṃ nīharāpetvā tattha pāyāsaṃ pakkhipitukāmā pakkabhājanaṃ āvajjesi. Sabbo pāyāso padumapattato udakaṃ viya vattitvā pātiyaṃ patiṭṭhāsi, ekapātipūramattova ahosi. Sā taṃ pātiṃ aññāya pātiyā paṭikujjitvā odātavatthena veṭhetvā sayaṃ sabbālaṅkārehi attabhāvaṃ alaṅkaritvā taṃ pātiṃ attano sīse ṭhapetvā mahantena ānubhāvena nigrodharukkhamūlaṃ gantvā bodhisattaṃ disvā balavasomanassajātā ‘‘rukkhadevatā’’ti saññāya diṭṭhaṭṭhānato paṭṭhāya onatonatā gantvā sīsato pātiṃ otāretvā vivaritvā suvaṇṇabhiṅgārena gandhapupphavāsitaṃ udakaṃ gahetvā bodhisattaṃ upagantvā aṭṭhāsi. Ghaṭikāramahābrahmunā dinno mattikāpatto ettakaṃ kālaṃ bodhisattaṃ avijahitvā tasmiṃ khaṇe adassanaṃ gato, bodhisatto pattaṃ apassanto dakkhiṇahatthaṃ pasāretvā udakaṃ sampaṭicchi. Sujātā saheva pātiyā pāyāsaṃ mahāpurisassa hatthe ṭhapesi, mahāpuriso sujātaṃ olokesi. Sā ākāraṃ sallakkhetvā ‘‘ayya, mayā tumhākaṃ pariccattā, taṃ gaṇhitvā yathāruci karothā’’ti vanditvā ‘‘yathā mayhaṃ manoratho nipphanno, evaṃ tumhākampi nipphajjatū’’ti vatvā satasahassagghanikampi suvaṇṇapātiṃ purāṇakapaṇṇaṃ viya pariccajitvā anapekkhāva pakkāmi. 善生（Sujātā）听了她的话，心中欢喜，说道：“从今日起，你便是我长女了。”于是将适合女儿身份的所有饰品都给了她。又因在成就佛果之日，当得一价值十万的金钵，故她心生一念：“我当以金钵盛此乳糜。”便命人取来价值十万的金钵，欲将乳糜盛入其中时，她倾斜了煮锅。所有乳糜犹如莲叶上的水珠，滚落而安住于钵中，恰好满一钵。她用另一只钵盖好金钵，以白布包裹，自身佩戴所有饰品庄严其身，然后将金钵顶在头上，以大威仪前往尼拘律（Nigrodha）树下。她看见菩萨，生起强烈的喜悦，以为是树神，便从看见之处开始，一再躬身前行。她从头顶取下金钵，打开，用金瓶盛着香花熏过的水，走近菩萨，站立一旁。伽提迦罗（Ghaṭikāra）大梵天所赠的土钵，长久以来未曾离开菩萨，却于此刻消失不见。菩萨不见其钵，便伸出右手接受了水。善生将乳糜连同金钵一起放在大士手中。大士看着善生。她会其意，行礼说道：“尊者，此物我已奉献于您，请您收下，随意处置。”又说：“正如我的心愿已经成就，愿您的心愿也同样成就。”说完，便将价值十万的金钵视如一片旧叶般舍弃，毫无眷恋地离去了。 Bodhisattopi kho nisinnaṭṭhānā vuṭṭhāya rukkhaṃ padakkhiṇaṃ katvā pātiṃ ādāya nerañjarāya tīraṃ gantvā anekesaṃ bodhisattasatasahassānaṃ abhisambujjhanadivase otaritvā nhānaṭṭhānaṃ supatiṭṭhitaṃ nāma atthi, tassā tīre pātiṃ ṭhapetvā supatiṭṭhitatitthe otaritvā nhatvā anekabuddhasatasahassānaṃ nivāsanaṃ arahaddhajaṃ nivāsetvā puratthābhimukho nisīditvā ekaṭṭhitālapakkappamāṇe ekūnapaṇṇāsapiṇḍe katvā sabbaṃ appodakamadhupāyāsaṃ paribhuñji. Soyevassa buddhabhūtasa sattasattāhaṃ bodhimaṇḍe vasantassa [Pg.84] ekūnapaṇṇāsadivasāni āhāro ahosi. Ettakaṃ kālaṃ añño āhāro natthi, na nhānaṃ, na mukhadhovanaṃ, na sarīravaḷañjo, jhānasukhena phalasamāpattisukhena ca vītināmesi. Taṃ pana pāyāsaṃ bhuñjitvā suvaṇṇapātiṃ gahetvā ‘‘sacāhaṃ ajja buddho bhavissāmi, ayaṃ pāti paṭisotaṃ gacchatu, no ce bhavissāmi, anusotaṃ gacchatū’’ti vatvā nadīsote pakkhipi. Sā sotaṃ chindamānā nadīmajjhaṃ gantvā majjhaṭṭhāneneva javasampanno asso viya asītihatthamattaṭṭhānaṃ paṭisotaṃ gantvā ekasmiṃ āvaṭṭe nimujjitvā kāḷanāgarājabhavanaṃ gantvā tiṇṇaṃ buddhānaṃ paribhogapātiyo ‘‘kili kilī’’ti ravaṃ kārayamānā paharitvā tāsaṃ sabbaheṭṭhimā hutvā aṭṭhāsi. Kāḷo nāgarājā ta saddaṃ sutvā ‘‘hiyyo eko buddho nibbatti, puna ajja eko nibbatto’’ti vatvā anekehi padasatehi thutiyo vadamāno uṭṭhāsi. Tassa kira mahāpathaviyā ekayojanatigāvutappamāṇaṃ nabhaṃ pūretvā ārohanakālo ajja vā hiyyo vā sadiso ahosi. 菩萨也从坐处起身，右绕该树后，拿着钵前往尼连禅河(Nerañjarā)岸边。那里有一个名叫善安立(Supatiṭṭhita)的渡口，是成千上万的菩萨在即将证悟之日下水沐浴的地方。他将钵放在岸上，在善安立渡口下水沐浴，然后穿上成千上万佛陀所穿的阿罗汉之幢（袈裟），面向东方坐下，将那少水的蜂蜜乳糜做成四十九个饭团，每个约熟多罗果大小，然后全部吃完。这便是他成佛后，在菩提座(bodhimaṇḍa)安住七个七天、四十九日间的食物。在此期间，他没有其他食物，不沐浴，不洗脸，不理会身体所需，仅以禅那之乐与果定之乐度日。吃完乳糜后，他拿起金钵发愿道：“如果我今天能成佛，愿此钵逆流而上；如果不能，则顺流而下。”说完，便将其投入河流中。那钵划开水流，去到河中央，如一匹快马般逆流而上约八十肘，在一个漩涡中沉没，去到黑龙王(Kāḷa nāgarāja)的住所，撞击三位过去佛陀使用过的食钵，发出“kili kili”的声响，然后安住在所有钵的最下方。黑龙王听到那声音，说道：“昨天一位佛陀出世了，今天又有一位出世了！”他站起来，说了数百句偈颂来赞美。据说，他升起时，身躯充满一由旬又三伽浮陀的天空，其大小与昨天无异。 Bodhisattopi nadītīramhi supupphitasālavane divāvihāraṃ katvā sāyanhasamayaṃ pupphānaṃ vaṇṭato muccanakāle devatāhi alaṅkatena aṭṭhūsabhavitthārena maggena sīho viya vijambhamāno bodhirukkhābhimukho pāyāsi. Nāgayakkhasupaṇṇādayo dibbehi gandhapupphādīhi pūjayiṃsu, dibbasaṃgītādīni pavattayiṃsu, dasasahassī lokadhātu ekagandhā ekamālā ekasādhukārā ahosi. Tasmiṃ samaye sotthiyo nāma tiṇahārako tiṇaṃ ādāya paṭipathe āgacchanto mahāpurisassa ākāraṃ ñatvā aṭṭha tiṇamuṭṭhiyo adāsi. Bodhisatto tiṇaṃ gahetvā bodhimaṇḍaṃ āruyha dakkhiṇadisābhāge uttarābhimukho aṭṭhāsi. Tasmiṃ khaṇe dakkhiṇacakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi. Uttaracakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Bodhisatto ‘‘idaṃ sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto pacchimadisābhāgaṃ gantvā puratthimābhimukho aṭṭhāsi, tato pacchimacakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi, puratthimacakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Ṭhitaṭṭhitaṭṭhāne kirassa nemivaṭṭipariyante akkantaṃ nābhiyā patiṭṭhitamahāsakaṭacakkaṃ viya mahāpathavī onatunnatā [Pg.85] ahosi. Bodhisatto ‘‘idampi sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto uttaradisābhāgaṃ gantvā dakkhiṇābhimukho aṭṭhāsi. Tato uttaracakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi, dakkhiṇacakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Bodhisatto ‘‘idampi sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto puratthimadisābhāgaṃ gantvā pacchimābhimukho aṭṭhāsi. Puratthimadisābhāge pana sabbabuddhānaṃ pallaṅkaṭṭhānaṃ ahosi, taṃ neva chambhati, na kampati. Bodhisatto ‘‘idaṃ sabbabuddhānaṃ avijahitaṃ acalaṭṭhānaṃ kilesapañjaraviddhaṃsanaṭṭhāna’’nti ñatvā tāni tiṇāni agge gahetvā cālesi, tāvadeva cuddasahattho pallaṅko ahosi. Tānipi kho tiṇāni tathārūpena saṇṭhānena saṇṭhahiṃsu, yathārūpaṃ sukusalo cittakāro vā potthakāro vā ālikhitumpi samattho natthi. Bodhisatto bodhikkhandhaṃ piṭṭhito katvā puratthābhimukho daḷhamānaso hutvā – 菩萨亦于河畔繁花盛开的娑罗树林中度过白昼，至傍晚时分，花朵自花梗脱落之际，沿着由天神所装饰、宽达八乌萨婆（ūsabha）的道路，如狮子般威严前行，朝菩提树而去。龙、夜叉、金翅鸟等以天界的香、花等供养，天界的音乐等亦响起，一万世界充满了同一种香气、同一种花鬘、同一种善哉声。其时，有名为索提（Sotthiya）的割草人，持草迎面而来，识得大士之相，便供养了八把草。菩萨接过草，登上菩提道场，于南面朝北而立。刹那间，南方的轮围山下陷，仿佛抵达下方的无间地狱；北方的轮围山上升，仿佛抵达上方的有顶天。菩萨心想：“此处想必非证得正等觉之处。”于是右绕而行，至西面朝东而立。随即，西方的轮围山下陷，仿佛抵达下方的无间地狱；东方的轮围山上升，仿佛抵达上方的有顶天。据说，于其所立之处，大地皆有起伏，犹如巨大车轮，轮辋被踩踏，而轮毂固定不动。菩萨心想：“此处想必亦非证得正等觉之处。”于是右绕而行，至北面朝南而立。随即，北方的轮围山下陷，仿佛抵达下方的无间地狱；南方的轮围山上升，仿佛抵达上方的有顶天。菩萨心想：“此处想必亦非证得正等觉之处。”于是右绕而行，至东面朝西而立。东面乃是过去诸佛的宝座之处，此地不摇不动。菩萨了知：“此乃一切诸佛不舍离之不动处，摧毁烦恼牢笼之处。”便手持草端一抖，随即化为一个十四肘的宝座。那些草也排列成一种形状，即使是技艺精湛的画家或塑像师也无法描绘。菩萨背靠菩提树干，面向东方，心意坚定—— ‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatu; Upasussatu nissesaṃ, sarīre maṃsalohitaṃ. (a. ni. 2.5; ma. ni. 2.184) – “纵然仅余皮、筋与骨，身上血肉亦悉皆枯干！” ‘Na tvevāhaṃ sammāsambodhiṃ appatvā imaṃ pallaṅkaṃ bhindissāmī’’’ti asanisatasannipātenapi abhejjarūpaṃ aparājitapallaṅkaṃ ābhujitvā nisīdi. “‘我若未证得正等正觉(sammāsambodhi)，绝不解开此跏趺坐(pallaṅka)！’他于是结成此不败之坐(aparājitapallaṅka)，此坐纵使百雷齐下亦不可破。” Tasmiṃ samaye māro pāpimā – ‘‘siddhatthakumāro mayhaṃ vasaṃ atikkamitukāmo, na dānissa atikkamituṃ dassāmī’’ti mārabalassa santikaṃ gantvā etamatthaṃ ārocetvā māraghosanaṃ nāma ghosāpetvā mārabalaṃ ādāya nikkhami. Sā mārasenā mārassa purato dvādasayojanā hoti, dakkhiṇato ca vāmato ca dvādasayojanā, pacchato cakkavāḷapariyantaṃ katvā ṭhitā, uddhaṃ navayojanubbedhā hoti, yassā unnadantiyā unnādasaddo yojanasahassato paṭṭhāya pathaviundriyanasaddoviya sūyati. Atha māro devaputto diyaḍḍhayojanasatikaṃ girimekhalaṃ nāma hatthiṃ abhiruhitvā bāhusahassaṃ māpetvā nānāvudhāni aggahesi. Avasesāyapi māraparisāya dve janā ekasadisā ekasadisaṃ āvudhaṃ gaṇhantā nāhesuṃ. Nānāvaṇṇā nānappakāramukhā hutvā nānāvudhāni gaṇhantā bodhisattaṃ ajjhottharamānā āgamaṃsu. 那时，魔王波旬心想：“悉达多(Siddhattha)太子想要超越我的势力范围，我绝不让他超越。”于是他去到魔军那里，告知此事，发出了名为“魔吼”的号令，率领魔军出发。那魔军在魔罗前方延伸十二由旬，左右两边也各延伸十二由旬，后方则直抵轮围山边缘，向上高达九由旬。他们发出的呐喊声，从一千由旬外听来，犹如大地迸裂之声。然后，天子魔罗骑上一头一百五十由旬高的、名为山带(Girimekhala)的大象，化现出一千只手臂，拿起各种武器。其余的魔军会众中，没有两人的形貌或所持的武器是相同的。他们化现出各种颜色、各种面孔，手持各种武器，向菩萨铺天盖地而来。 Dasasahassacakkavāḷadevatā [Pg.86] pana mahāsattassa thutiyo vadamānā aṭṭhaṃsu. Sakko devarājā vijayuttarasaṅkhaṃ dhamamāno aṭṭhāsi. So kira saṅkho vīsahatthasatiko hoti, sakiṃ vātaṃ gāhāpetvā dhamiyamāno cattāro māse saddaṃ karitvā nissaddo hoti. Mahākāḷanāgarājā atirekapadasatena vaṇṇaṃ vaṇṇentova aṭṭhāsi, mahābrahmā setacchattaṃ dhārayamāno aṭṭhāsi. Mārabale pana bodhimaṇḍaṃ upasaṅkamante tesaṃ ekopi ṭhātuṃ nāsakkhi, sammukhasammukhaṭṭhāneneva palāyiṃsu. Kāḷo nāma nāgarājāpi pathaviyaṃ nimujjitvā pañcayojanasatikaṃ mañjerikanāgabhavanaṃ gantvā ubhohi hatthehi mukhaṃ pidahitvā nipanno. Sakko devarājāpi vijayuttarasaṅkhaṃ piṭṭhiyaṃ katvā cakkavāḷamukhavaṭṭiyaṃ aṭṭhāsi, mahābrahmā setacchattaṃ koṭiyaṃ gahetvā brahmalokameva agamāsi. Ekadevatāpi ṭhātuṃ samatthā nāma nāhosi. Mahāpuriso pana ekakova nisīdi. 一万个世界体系的天神们站立着称颂大有情（mahāsatta）。天主帝释（Sakko devarājā）站立着吹响胜利法螺（Vijayuttara）。据说此螺有一百二十肘，一次充气吹响，可持续发声四个月方才寂静。大黑龙王（Mahākāḷa nāgarājā）站立着以一百多首偈颂赞美，大梵天（Mahābrahmā）则擎着白伞站立着。然而，当魔罗（Māra）的军队逼近菩提道场时，他们无一能够站立，都从各自面对着的地方逃跑了。名为黑（Kāḷa）的龙王也潜入地里，去到五百由旬之遥的曼杰利咖龙宫（Mañjerikanāgabhavana），用双手捂着脸躺下了。天主帝释也将胜利法螺背在背上，站到了轮围山的边缘；大梵天则拿着白伞的伞沿，回到了梵天世界。没有一个天神能够站立。唯有大士独自坐着。 Māropi attano parisaṃ āha – ‘‘tātā, suddhodanaputtena siddhatthena sadiso añño puriso nāma natthi, mayaṃ sammukhā yuddhaṃ dātuṃ na sakkhissāma, pacchābhāgena dassāmā’’ti. Mahāpurisopi tīṇi passāni oloketvā sabbadevatānaṃ palātattā suññāni addasa. Puna uttarapassena mārabalaṃ ajjhottharamānaṃ disvā ‘‘ayaṃ ettako jano maṃ ekakaṃ sandhāya mahantaṃ vāyāmaṃ karoti, imasmiṃ ṭhāne mayhaṃ mātā vā pitā vā bhātā vā añño vā koci ñātako natthi, imā pana dasa pāramiyova mayhaṃ dīgharattaṃ puṭṭhaparijanasadisā. Tasmā mayā pāramiyova balaggaṃ katvā pāramisattheneva paharitvā imaṃ balakāyaṃ viddhaṃsetuṃ vaṭṭatī’’ti dasa pāramiyo āvajjamāno nisīdi. 魔罗也对自己的部众说：“诸位，没有哪个人能像净饭王（Suddhodana）之子悉达多（Siddhattha）那样。我们无法与他正面交战，我们应从后方攻击。”大士环顾三方，看到诸天神都已逃离，空无一人。再转向北方，看见魔罗的军队正铺天盖地而来，于是想道：“这么庞大的众人正为了对付我一人而大费周章。在此处，没有我的母亲、父亲、兄弟，或任何其他亲人。然而，这十波罗蜜长期以来就像我所培育的侍从。因此，我应以波罗蜜为我的主力，以波罗蜜为武器，击溃这支军队。”他如此忆念着十波罗蜜，安坐不动。 Atha kho māro devaputto – ‘‘vāteneva siddhatthaṃ palāpessāmī’’ti vātamaṇḍalaṃ samuṭṭhāpesi. Taṅkhaṇaññeva puratthimādibhedāvātā samuṭṭhahitvā addhayojanayojanadviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni uddhaṃmūlāni katvā samantā gāmanigame cuṇṇavicuṇṇe kātuṃ samatthāpi mahāpurisassa puññatejena vihatānubhāvā bodhisattaṃ patvā bodhisattassa cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tato – ‘‘udakena [Pg.87] naṃ ajjhottharitvā māressāmī’’ti mahāvassaṃ samuṭṭhāpesi. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā valāhakā uṭṭhahitvā vassiṃsu. Vuṭṭhidhārāvegena pathavī chiddāvachiddā ahosi. Vanarukkhādīnaṃ uparibhāgena mahāmegho āgantvā mahāsattassa cīvare ussāvabindugahaṇamattampi temetuṃ nāsakkhi. Tato pāsāṇavassaṃ samuṭṭhāpesi. Mahantāni mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā bodhisattaṃ patvā dibbamālāguḷabhāvaṃ āpajjiṃsu. Tato paharaṇavassaṃ samuṭṭhāpesi. Ekatodhārā ubhatodhārā asisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā bodhisattaṃ patvā dibbapupphāni ahesuṃ. Tato aṅgāravassaṃ samuṭṭhāpesi. Kiṃsukavaṇṇā aṅgārā ākāsenāgantvā bodhisattassa pādamūle dibbapupphāni hutvā vikiriṃsu. Tato kukkuḷavassaṃ samuṭṭhāpesi. Accuṇho aggivaṇṇo kukkuḷo ākāsenāgantvā bodhisattassa pādamūle candanacuṇṇaṃ hutvā nipatati. Tato vālukāvassaṃ samuṭṭhāpesi. Atisukhumā vālukā dhūmāyantā pajjalantā ākāsenāgantvā mahāsattassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tato kalalavassaṃ samuṭṭhāpesi, taṃ kalalaṃ dhūmāyantaṃ pajjalantaṃ ākāsenāgantvā bodhisattassa pādamūle dibbavilepanaṃ hutvā nipatati. Tato ‘‘iminā bhiṃsetvā siddhatthaṃ palāpessāmī’’ti andhakāraṃ samuṭṭhāpesi. Taṃ caturaṅgasamannāgataṃ andhakāraṃ viya mahātamaṃ hutvā bodhisattaṃ patvā sūriyappabhāvihataṃ viya andhakāraṃ antaradhāyi. 于是，魔罗天子心想：“我要用风把悉达多吹走”，便刮起旋风。顷刻间，从东方等方向刮来狂风，即使能摧毁半由旬、一由旬、二由旬、三由旬大小的山峰，把森林树木连根拔起，足以把周围的村庄、城镇碾成粉末，但它们的力量因大士的福德威力而被摧伏，当接触到菩萨时，连菩萨的衣角都无法撼动。于是他想：“我要用水淹没他，杀死他”，便降下暴雨。凭借他的威力，百层、千层等重重叠叠的云层升起，降下大雨。雨势凶猛，大地变得千疮百孔。大雨漫过森林树木的上方，但一来到大士之处，却连其袈裟上的一滴露水都无法沾湿。接着他降下石块雨。巨大的山峰冒着烟、燃着火从天而降，一碰到菩萨就变成了天界的华鬘。他又降下兵器雨。单刃、双刃的刀、矛、剃刀等冒着烟、燃着火从天而降，一碰到菩萨就变成了天界的鲜花。他又降下炭火雨。焰红色的炭火从天而降，在菩萨脚下变成天界的鲜花散落。接着降下热灰雨。极热的、火红色的热灰从天而降，在菩萨脚下变成旃檀粉落下。他又降下沙雨。极细的沙子冒着烟、燃着火从天而降，在大士脚下变成天界的鲜花落下。接着降下烂泥雨。那烂泥冒着烟、燃着火从天而降，在菩萨脚下变成天界的涂香落下。然后他想：“我要用这黑暗来恐吓悉达多，把他赶走”，便兴起黑暗。那如四支具足的黑暗般的极度黑暗，一来到菩萨之处，就如同被阳光驱散的黑暗一般消失了。 Evaṃ so māro imāhi navahi vātavassapāsāṇapaharaṇaaṅgārakukkuḷavālukākalalandhakāravuṭṭhīhi bodhisattaṃ palāpetuṃ asakkonto – ‘‘kiṃ, bhaṇe, tiṭṭhatha, imaṃ siddhatthakumāraṃ gaṇhatha hanatha palāpethā’’ti attano parisaṃ āṇāpetvā sayampi girimekhalassa hatthino khandhe nisinno cakkāvudhaṃ ādāya bodhisattaṃ upasaṅkamitvā ‘‘siddhattha, uṭṭhehi etasmā pallaṅkā, nāyaṃ tuyhaṃ pāpuṇāti, mayhaṃ esa pāpuṇātī’’ti āha. Mahāsatto tassa vacanaṃ sutvā avoca – ‘‘māra, neva tayā dasa pāramiyo pūritā, na upapāramiyo, na paramatthapāramiyo, nāpi pañca mahāpariccāgā pariccattā, na ñātatthacariyā, na lokatthacariyā, na buddhatthacariyā pūritā, sabbā tā mayāyeva pūritā, tasmā nāyaṃ pallaṅko tuyhaṃ pāpuṇāti, mayheveso pāpuṇātī’’ti. 就这样，魔罗(Māra)用这九种暴雨——风、雨、石块、兵器、炭火、热灰、沙、烂泥和黑暗——都无法使菩萨退却，便命令其部众说：“喂，你们站着做什么？抓住这位悉达多(Siddhattha)王子，杀了他，赶走他！”他自己也骑在基里梅卡拉(Girimekhala)象的背上，手持轮刃，走近菩萨说道：“悉达多，从这个宝座上起来！它不属于你，它属于我！”大士听了他的话，说道：“魔罗，你未曾圆满十波罗蜜，未曾圆满近波罗蜜，未曾圆满胜义波罗蜜，也未曾行过五大施，未曾修习亲族利行、世间利行、佛陀利行。所有这一切都由我圆满了。因此，这个宝座不属于你，它只属于我。” Māro [Pg.88] kuddho kodhavegaṃ asahanto mahāpurisassa cakkāvudhaṃ vissajjesi. Taṃ tassa dasa pāramiyo āvajjentasseva uparibhāge mālāvitānaṃ hutvā aṭṭhāsi. Taṃ kira khuradhāraṃ cakkāvudhaṃ aññadā kuddhena vissaṭṭhaṃ ekagghanapāsāṇatthambhe vaṃsakaḷīre viya chindantaṃ gacchati. Idāni pana tasmiṃ mālāvitānaṃ hutvā ṭhite avasesā māraparisā ‘‘idāni siddhattho pallaṅkato vuṭṭhāya palāyissatī’’ti mahantamahantāni selakūṭāni vissajjesuṃ, tānipi mahāpurisassa dasa pāramiyo āvajjentassa mālāguḷabhāvaṃ āpajjitvā bhūmiyaṃ patiṃsu. Devatā cakkavāḷamukhavaṭṭiyaṃ ṭhitā gīvaṃ pasāretvā sīsaṃ ukkhipitvā ‘‘naṭṭho vata, bho, siddhatthakumārassa rūpaggappatto attabhāvo, kiṃ nu kho so karissatī’’ti olokenti. 愤怒的魔罗(Māra)无法承受其怒火，向大士投掷出轮刃。当大士忆念十波罗蜜时，那轮刃就在其上方变成了花鬘华盖而住立。据说，这剃刀般锋利的轮刃，往昔被愤怒者掷出时，能像劈开竹笋一般轻易切断坚实的整块石柱。但此刻，当它变成花鬘华盖停住时，剩下的魔罗部众认为“现在悉达多(Siddhattha)一定会从宝座上起身逃走了”，便投掷出巨大无比的山峰。这些山峰在大士忆念十波罗蜜时，也都变成了花球坠落在地。诸天站在轮围世界(Cakkavāḷa)的边缘，伸长脖子，抬起头，观望着，心想：“唉！悉达多王子那已达色之顶峰的身体要被毁坏了，他究竟会怎么做呢？” Tato bodhisatto ‘‘pūritapāramīnaṃ bodhisattānaṃ sambujjhanadivase pattapallaṅko mayhaṃ pāpuṇātī’’ti vatvā ṭhitaṃ māraṃ āha – ‘‘māra, tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Māro ‘‘ime ettakāva janā sakkhino’’ti mārabalābhimukhaṃ hatthaṃ pasāresi. Tasmiṃ khaṇe māraparisāya ‘‘ahaṃ sakkhi, ahaṃ sakkhī’’ti pavattasaddo pathaviundriyanasaddasadiso ahosi. Atha māro mahāpurisaṃ āha – ‘‘siddhattha, tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Mahāpuriso ‘‘tuyhaṃ tāva dānassa dinnabhāve sacetanā sakkhino, mayhaṃ pana imasmiṃ ṭhāne sacetano koci sakkhi nāma natthi, tiṭṭhatu tāva me avasesaattabhāvesu dinnadānaṃ, vessantarattabhāve pana ṭhatvā mayhaṃ sattasatakamahādānassa tāva dinnabhāve acetanāpi ayaṃ ghanamahāpathavī sakkhī’’ti cīvaragabbhantarato dakkhiṇahatthaṃ abhinīharitvā ‘‘vessantarattabhāve ṭhatvā mayhaṃ sattasatakamahādānassa dinnabhāve tvaṃ sakkhi, na sakkhī’’ti mahāpathaviyābhimukhaṃ hatthaṃ pasāresi. Mahāpathavī ‘‘ahaṃ te tadā sakkhī’’ti viravasatena viravasahassena viravasatasahassena mārabalaṃ avattharamānā viya unnadi. 于是，菩萨说道：“此乃圆满波罗蜜的诸菩萨于证悟之日所获的宝座，必为我所得。”说完，便对魔罗说：“魔罗，你行布施时，谁为见证？”魔罗向其军队伸出手道：“这些人就是见证。”就在那一刻，魔罗的部众齐声高呼：“我是见证！我是见证！”其声如同大地崩裂。其后，魔罗问大士：“悉达多，你行布施时，谁为见证？”大士说道：“你的布施尚有有情识的见证者，而我于此地，却无任何有情识的见证者。我于其余诸生中所行布施，姑且不论，然我身为韦桑达拉(Vessantara)时，所行七百大施，这无情的坚固大地即是见证。”说着，便从袈裟内伸出右手，朝向大地问道：“我身为韦桑达拉行七百大施时，你为见证，不是吗？”大地随即发出成百、上千、乃至十万次轰鸣，仿佛要压倒魔军一般，回应道：“我当时是你的见证者！” Tato mahāpurise ‘‘dinnaṃ te, siddhattha, mahādānaṃ uttamadāna’’nti vessantaradānaṃ sammasante diyaḍḍhayojanasatiko girimekhalahatthī jaṇṇukehi pathaviyaṃ patiṭṭhāsi, māraparisā disāvidisā palāyiṃsu, dve ekamaggena gatā nāma natthi, sīsābharaṇāni ceva nivatthavasanāni ca [Pg.89] chaḍḍetvā sammukhasammukhadisāhiyeva palāyiṃsu. Tato devasaṅghā palāyamānaṃ mārabalaṃ disvā ‘‘mārassa parājayo jāto, siddhatthakumārassa jayo jāto, jayapūjaṃ karissāmā’’ti devatā devatānaṃ, nāgā nāgānaṃ, supaṇṇā supaṇṇānaṃ, brahmāno brahmānaṃ ghosetvā gandhamālādihatthā mahāpurisassa santikaṃ bodhipallaṅkaṃ āgamaṃsu. 其时，大士思惟韦桑达拉(Vessantara)之布施：“悉达多(Siddhattha)，汝所行乃大施、无上施！”一百五十由旬之基里梅卡拉(Girimekhala)象双膝跪地。魔军四散奔逃，无二人同路，皆丢弃头饰与衣物，只顾朝正前方逃去。于是，天众见魔军溃逃，高呼：“魔罗已败，悉达多太子已胜，我等当行胜利之供养！”天神对天神，龙对龙，金翅鸟对金翅鸟，梵天对梵天宣告后，手持香、花鬘等，来到大士所在的菩提座前。 Evaṃ gatesu pana tesu – 当他们如此前来时—— ‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo; Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā devagaṇā mahesino. “此乃具德佛陀之胜利，罪恶魔罗之失败；天众于菩提道场心怀欢喜，宣扬大仙之胜利。 ‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo; Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā nāgagaṇā mahesino. “此乃具德佛陀之胜利，罪恶魔罗之失败；龙众于菩提道场心怀欢喜，宣扬大仙之胜利。 ‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo; Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā supaṇṇasaṅghāpi mahesino. “此乃具德佛陀之胜利，罪恶魔罗之失败；金翅鸟众亦于菩提道场心怀欢喜，宣扬大仙之胜利。 ‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo; Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā brahmagaṇā mahesino’’ti. – “此乃具德佛陀之胜利，罪恶魔罗之失败；梵天众于菩提道场心怀欢喜，宣扬大仙之胜利。” Avasesā dasasu cakkavāḷasahassesu devatā mālāgandhavilepanehi pūjayamānā nānappakārā ca thutiyo vadamānā aṭṭhaṃsu. Evaṃ dharamāneyeva sūriye mahāpuriso mārabalaṃ vidhamitvā cīvarūpari patamānehi bodhirukkhaṅkurehi rattapavāḷadalehi viya pūjiyamāno paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāresi. Athassa dvādasapadikaṃ paccayākāraṃ vaṭṭavivaṭṭavasena anulomapaṭilomato sammasantassa dasasahassī lokadhātu udakapariyantaṃ katvā dvādasakkhattuṃ saṅkampi. 其余一万个世界(cakkavāḷa)的诸天，以花鬘、熏香、涂香供养，口诵种种赞颂之词而住。当太阳尚在时，大士摧伏魔军，为如红珊瑚瓣、飘落于袈裟之上的菩提树嫩芽所供养。他于初夜时忆念宿住(pubbenivāsa)，于中夜时清净天眼(dibbacakkhu)，于后夜时令智趣入缘起(paṭiccasamuppāda)。其时，当他以顺逆二法思惟十二支缘起(paccayākāra)的流转与还灭时，这一万世界，下至水际，十二次震动。 Mahāpurise [Pg.90] pana dasasahassilokadhātuṃ unnādetvā aruṇuggamanavelāya sabbaññutaññāṇaṃ paṭivijjhante sakalā dasasahassī lokadhātu alaṅkatapaṭiyattā ahosi. Pācīnacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā pacchimacakkavāḷamukhavaṭṭiṃ paharanti, tathā pacchimacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā pācīnacakkavāḷamukhavaṭṭiṃ paharanti, dakkhiṇacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā uttaracakkavāḷamukhavaṭṭiṃ paharanti, uttaracakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā dakkhiṇacakkavāḷamukhavaṭṭiṃ paharanti, pathavitale ussāpitānaṃ dhajānaṃ paṭākā brahmalokaṃ āhacca aṭṭhaṃsu, brahmaloke baddhānaṃ dhajānaṃ paṭākā pathavitale patiṭṭhahiṃsu, dasasahassesu cakkavāḷesu pupphūpagā rukkhā pupphaṃ gaṇhiṃsu, phalūpagā rukkhā phalapiṇḍibhārasahitā ahesuṃ. Khandhesu khandhapadumāni pupphiṃsu, sākhāsu sākhāpadumāni, latāsu latāpadumāni, ākāse olambakapadumāni, ghanasilātalāni bhinditvā uparūpari satapattāni hutvā daṇḍakapadumāni uṭṭhahiṃsu. Dasasahassī lokadhātu vaṭṭetvā vissaṭṭhamālāguḷā viya susanthatapupphasanthāro viya ca pupphābhikiṇṇā ahosi. Cakkavāḷantaresu aṭṭhayojanasahassā lokantarikanirayā sattasūriyappabhāhipianobhāsitapubbā tadā ekobhāsā ahesuṃ. Caturāsītiyojanasahassagambhīro mahāsamuddo madhurodako ahosi, nadiyo na pavattiṃsu, jaccandhā rūpāni passiṃsu, jātibadhirā saddaṃ suṇiṃsu, jātipīṭhasappino padasā gacchiṃsu, andubandhanādīni chijjitvā patiṃsu. 至于大士，当他使其一万世界轰鸣，于黎明时分彻证一切知智时，整个一万世界都装饰齐备。东方轮围山界升起的旗幡，拂及西方轮围山界；同样，西方轮围山界升起的旗幡，拂及东方轮围山界；南方轮围山界升起的旗幡，拂及北方轮围山界；北方轮围山界升起的旗幡，拂及南方轮围山界。地面上竖起的旗幡，触及梵天界而立；梵天界系缚的旗幡，垂立于地面。一万个世界中的花树皆开花，果树皆结实累累。树干上开出干莲花，树枝上开出枝莲花，藤蔓上开出蔓莲花，空中垂下悬莲花。坚硬的石面破裂，茎莲花(daṇḍakapadumāni)生起，层层向上，皆成百瓣莲花。一万世界，如散开的花环，又如善铺的花毯，遍满鲜花。轮围山之间八千由旬的界间地狱，纵然七日之光亦不能照，彼时皆成一片光明。八万四千由旬深的大海变成甜水，江河静止不流。生盲者得见色，生聋者得闻声，生跛者能以足行走，枷锁镣铐等束缚皆断裂坠落。 Evaṃ aparimāṇena sirivibhavena pūjiyamāno mahāpuriso anekappakāresu acchariyadhammesu pātubhūtesu sabbaññutaṃ paṭivijjhitvā sabbabuddhehi avijahitaṃ udānaṃ udānesi – 如是，大士受到无量荣耀与财富的供养，于种种稀有之法显现时，彻证一切知智，发出诸佛未曾舍弃的感兴语： ‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ; Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ. “我于轮回中流转多生，寻觅造屋者而未得。一再受生，实为痛苦。 ‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi; Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ; Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154); “造屋者，你已被见到！你再不能建造房屋。你所有的椽条都已折断，屋脊也已粉碎。我心已达无为，证得贪爱之灭尽。” Iti [Pg.91] tusitabhavanato paṭṭhāya yāva ayaṃ bodhimaṇḍe sabbaññutappatti, ettakaṃ ṭhānaṃ avidūrenidānaṃ nāmāti veditabbaṃ. 如是，从兜率天(Tusita)开始，直到在菩提座(bodhimaṇḍa)证得一切知智，此部分当知为“不远因缘”(Avidūrenidāna)。 Avidūrenidānakathā niṭṭhitā. 不远因缘论终。 3. Santikenidānakathā 3. 近因缘论 ‘‘Santikenidānaṃ pana ‘ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’. ‘Vesāliyaṃ viharati mahāvane kūṭāgārasālāya’nti ca evaṃ tasmiṃ tasmiṃ ṭhāneyeva labbhatī’’ti vuttaṃ. Kiñcāpi evaṃ vuttaṃ, atha kho pana tampi ādito paṭṭhāya evaṃ veditabbaṃ – udānañhi udānetvā jayapallaṅke nisinnassa bhagavato etadahosi – ‘‘ahaṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni imassa pallaṅkassa kāraṇā sandhāviṃ, ettakaṃ me kālaṃ imasseva pallaṅkassa kāraṇā alaṅkatasīsaṃ gīvāya chinditvā dinnaṃ, suañjitāni akkhīni hadayamaṃsañca uppāṭevā dinnaṃ, jālīkumārasadisā puttā, kaṇhājinakumārisadisā dhītaro, maddīdevisadisā bhariyāyo ca paresaṃ dāsatthāya dinnā. Ayaṃ me pallaṅko jayapallaṅko thirapallaṅko, ettha me nisinnassa saṅkappā paripuṇṇā, na tāva ito vuṭṭhahissāmī’’ti anekakoṭisatasahassasamāpattiyo samāpajjanto sattāhaṃ tattheva nisīdi. Yaṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī’’ti (mahāva. 1; udā. 1). “就近因缘而言，有言：‘一时，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)给孤独(Anāthapiṇḍika)园’；以及‘住在毗舍离(Vesālī)大林(Mahāvana)的重阁讲堂(Kūṭāgārasālā)’，如此，在各个地方都能找到这样的记述。虽说如此，但仍应从头这样理解：世尊在胜利座(jayapallaṅka)上发出自说语(udāna)时，心中生起此念：‘我为这张宝座，于四阿僧祇又十万劫中轮回。在如此长的时间里，正因此座，我将装饰好的头颅从颈上斩下布施；将涂好眼膏的眼睛与心肉挖出布施；将如阇利(Jālī)王子般的儿子、如耿哈吉那(Kaṇhājinā)公主般的女儿，以及如玛蒂(Maddī)王妃般的妻子，施予他人为奴。我的这张宝座是胜利座、稳固座，我坐于此处，诸愿已满，我将不从此座起身。’于是，他进入无数百千俱胝的等至，在那里一坐七日。针对此事而说：‘其时，世尊以一跏趺坐了七天，感受着解脱之乐。’” Atha ekaccānaṃ devatānaṃ ‘‘ajjāpi nūna siddhatthassa kattabbakiccaṃ atthi, pallaṅkasmiñhi ālayaṃ na vijahatī’’ti parivitakko udapādi. Satthā devatānaṃ parivitakkaṃ ñatvā tāsaṃ vitakkavūpasamatthaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Mahābodhimaṇḍe hi katapāṭihāriyañca ñātisamāgame katapāṭihāriyañca pāthikaputtasamāgame katapāṭihāriyañca sabbaṃ kaṇḍambarukkhamūle katayamakapāṭihāriyasadisaṃ ahosi. 其时，某些天神心中生起此念：“想必悉达多(Siddhattha)仍有未竟之事，因为他对宝座(pallaṅka)仍有执爱，不愿舍离。”导师了知天神们的想法后，为平息其思虑，便上升空中，示现双神变(yamakapāṭihāriya)。诚然，祂于大菩提座(Mahābodhimaṇḍa)所作的神变、于亲族集会时所作的神变，以及于跋提咖子(Pāthikaputta)集会时所作的神变，皆与在健陀芒果树(Kaṇḍamba-rukkha)下所作的双神变无异。 Evaṃ satthā iminā pāṭihāriyena devatānaṃ vitakkaṃ vūpasametvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā ‘‘imasmiṃ vata [Pg.92] me pallaṅke sabbaññutaṃ paṭividdha’’nti cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ balādhigamaṭṭhānaṃ pallaṅkaṃ bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. Atha satthā pallaṅkassa ca ṭhitaṭṭhānassa ca antarā caṅkamaṃ māpetvā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi. Taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. 如是，世尊以此神变平息诸天之思虑后，从宝座稍移，立于东北方，心念：“我实于此座上证得一切知智。”遂以不瞬之目，凝视此圆满四阿僧祇又十万劫波罗蜜之力所成就处的宝座与菩提树，如是度过七日。彼处即成“不瞬塔”（Animisacetiya）之名。其后，世尊于宝座与伫立处之间化现经行处，于东西向之宝经行道上经行，度过七日。彼处即成“宝经行塔”（Ratanacaṅkamacetiya）之名。 Catutthe pana sattāhe bodhito pacchimuttaradisābhāge devatā ratanagharaṃ māpayiṃsu. Tattha bhagavā pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayasamantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi. Ābhidhammikā panāhu – ‘‘ratanagharaṃ nāma na sattaratanamayaṃ gehaṃ, sattannaṃ pana pakaraṇānaṃ sammasitaṭṭhānaṃ ‘ratanaghara’nti vuccatī’’ti. Yasmā panettha ubhopete pariyāyena yujjanti, tasmā ubhayampetaṃ gahetabbameva. Tato paṭṭhāya pana taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. Evaṃ satthā bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Tatrāpi dhammaṃ vicinanto vimuttisukhañca paṭisaṃvedento nisīdi. 第四七日中，诸天于菩提树西北方化现一宝屋（Ratanaghara）。世尊于彼处结跏趺坐，审察阿毗达摩藏，尤其是有无尽法门的《发趣论》（Paṭṭhāna），如是度过七日。然阿毗达摩论师言：“所谓宝屋，非七宝所成之屋，实乃审察七部论典之处，故名‘宝屋’。”以二说于此皆可善巧解释，故二者皆应采纳。自是以后，彼处即成“宝屋塔”（Ratanagharacetiya）之名。如是，世尊于菩提树附近度过四七日已，于第五七日中，从菩提树下往诣阿迦巴喇榕树（Ajapālanigrodha）。于彼处亦审察法义，感受解脱之乐而坐。 Tasmiṃ samaye māro pāpimā ‘‘ettakaṃ kālaṃ anubandhanto otārāpekkhopi imassa na kiñci khalitaṃ addasaṃ, atikkantodāni esa mama vasa’’nti domanassappatto mahāmagge nisīditvā soḷasa kāraṇāni cintento bhūmiyaṃ soḷasa lekhā ākaḍḍhi – ‘‘ahaṃ eso viya dānapāramiṃ na pūresiṃ, tenamhi iminā sadiso na jāto’’ti ekaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya sīlapāramiṃ…pe… nekkhammapāramiṃ, paññāpāramiṃ, vīriyapāramiṃ, khantipāramiṃ, saccapāramiṃ, adhiṭṭhānapāramiṃ, mettāpāramiṃ, upekkhāpāramiṃ na pūresiṃ, tenamhi iminā sadiso na jāto’’ti dasamaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya asādhāraṇassa indriyaparopariyattañāṇassa paṭivedhāya upanissayabhūtā dasa pāramiyo na pūresiṃ, tenamhi iminā sadiso na jāto’’ti ekādasamaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya asādhāraṇassa āsayānusayañāṇassa…pe… mahākaruṇāsamāpattiñāṇassa, yamakapāṭihāriyañāṇassa, anāvaraṇañāṇassa, sabbaññutaññāṇassa paṭivedhāya upanissayabhūtā dasa [Pg.93] pāramiyo na pūresiṃ, tenamhi iminā sadiso na jāto’’ti soḷasamaṃ lekhaṃ ākaḍḍhi. Evaṃ māro imehi kāraṇehi mahāmagge soḷasa lekhā ākaḍḍhitvā nisīdi. 那时，魔王波旬（Māra Pāpimā）想到：“我追随了这么久，想寻找他的弱点，却连一点过失都没发现。现在他已经超越我的势力范围了。”他因此感到忧恼，坐在大路上，思索着十六个原因，在地上划了十六道线——“我没有像他那样圆满布施波罗蜜（dānapāramī），因此我没能像他一样”，他划了第一道线。同样地，“我没有像他那样圆满持戒波罗蜜（sīlapāramī）……出离波罗蜜（nekkhammapāramī）、智慧波罗蜜（paññāpāramī）、精进波罗蜜（vīriyapāramī）、忍辱波罗蜜（khantipāramī）、真实波罗蜜（saccapāramī）、决意波罗蜜（adhiṭṭhānapāramī）、慈波罗蜜（mettāpāramī）、舍波罗蜜（upekkhāpāramī），因此我没能像他一样”，他划了第十道线。同样地，“我没有像他那样圆满作为证得不共的根器胜劣智（indriyaparopariyattañāṇa）之基础的十波罗蜜，因此我没能像他一样”，他划了第十一道线。同样地，“我没有像他那样圆满作为证得不共的意乐随眠智（āsayānusayañāṇa）……大悲等至智（mahākaruṇāsamāpattiñāṇa）、双神变智（yamakapāṭihāriyañāṇa）、无碍智（anāvaraṇañāṇa）、一切知智（sabbaññutaññāṇa）之基础的十波罗蜜，因此我没能像他一样”，他划了第十六道线。就这样，魔王因这些原因，在大路上划了十六道线后坐了下来。 Tasmiñca samaye taṇhā, arati, ragā cāti tisso māradhītaro (saṃ. ni. 1.161) ‘‘pitā no na paññāyati, kahaṃ nu kho etarahī’’ti olokayamānā taṃ domanassappattaṃ bhūmiṃ lekhamānaṃ nisinnaṃ disvā pitu santikaṃ gantvā ‘‘kasmā, tāta, tvaṃ dukkhī dummano’’ti pucchiṃsu. ‘‘Ammā, ayaṃ mahāsamaṇo mayhaṃ vasaṃ atikkanto, ettakaṃ kālaṃ olokento otāramassa daṭṭhuṃ nāsakkhiṃ, tenamhi dukkhī dummano’’ti. ‘‘Yadi evaṃ mā cintayittha, mayametaṃ attano vase katvā ādāya āgamissāmā’’ti āhaṃsu. ‘‘Na sakkā, ammā, esa kenaci vase kātuṃ, acalāya saddhāya patiṭṭhito esa puriso’’ti. ‘‘Tāta, mayaṃ itthiyo nāma, idāneva naṃ rāgapāsādīhi bandhitvā ānessāma, tumhe mā cintayitthā’’ti vatvā bhagavantaṃ upasaṅkamitvā ‘‘pāde te, samaṇa, paricāremā’’ti āhaṃsu. Bhagavā neva tāsaṃ vacanaṃ manasi akāsi, na akkhīni ummīletvā olokesi, anuttare upadhisaṅkhaye vimuttiyā vivekasukhaññeva anubhavanto nisīdi. 那时，魔王的三位女儿——渴爱(Taṇhā)、不乐(Arati)和贪欲(Ragā)（《相应部》1.161），一边寻觅一边想道：“我们的父亲不见了，他现在会在哪里呢？”她们看见父亲正满怀忧愁地坐在地上画着，便走到他跟前问道：“父亲啊，您为何如此痛苦忧愁？”魔王回答：“女儿们啊，这位大沙门已经超越了我的控制。我观察了这么久，却始终找不到他的弱点，因此我痛苦忧愁。”她们说：“若是这样，父亲不必忧虑，我们会把他控制住带来。”魔王说：“女儿们啊，这是不可能的。那人已安立于不可动摇的信心之中，无人能够控制他。”她们说：“父亲啊，我们毕竟是女子，现在就用情欲的罗网将他束缚带来，您不必担心。”说完便走近世尊说：“沙门啊，让我们来服侍您的双足吧。”世尊既没有把她们的话放在心上，也没有睁眼看她们，只是安坐着，体验着无上执取灭尽解脱的远离之乐。 Puna māradhītaro ‘‘uccāvacā kho purisānaṃ adhippāyā, kesañci kumārikāsu pemaṃ hoti, kesañci paṭhamavaye ṭhitāsu, kesañci majjhimavaye ṭhitāsu, kesañci pacchimavaye ṭhitāsu, yaṃnūna mayaṃ nānappakārehi rūpehi palobhetvā gaṇheyyāmā’’ti ekamekā kumārikavaṇṇādivasena sakaṃ sakaṃ attabhāvaṃ abhinimminitvā kumārikā, avijātā, sakiṃvijātā, duvijātā, majjhimitthiyo, mahitthiyo ca hutvā chakkhattuṃ bhagavantaṃ upasaṅkamitvā ‘‘pāde te, samaṇa, paricāremā’’ti āhaṃsu. Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto. Keci panācariyā vadanti – ‘‘tā mahitthibhāvena upagatā disvā bhagavā – ‘etā khaṇḍadantā palitakesā hontū’ti adhiṭṭhāsī’’ti. Taṃ na gahetabbaṃ. Na hi bhagavā evarūpaṃ adhiṭṭhānaṃ akāsi. Bhagavā pana ‘‘apetha tumhe, kiṃ disvā evaṃ vāyamatha, evarūpaṃ nāma avītarāgādīnaṃ purato kātuṃ vaṭṭati. Tathāgatassa pana rāgo pahīno, doso pahīno, moho pahīno’’ti attano kilesappahānaṃ ārabbha – 魔女们又想：“人们的喜好各不相同，有些人喜欢少女，有些人喜欢初长成的女子，有些人喜欢中年女子，有些人喜欢老年女子。不如我们变化成各种各样的形象来引诱他。”于是她们各自变化成少女、未生育过的女子、生育一次的女子、生育两次的女子、中年女子和老年女子，这样六次来到世尊面前，对他说：“沙门，让我们来服侍您的双足吧。”但世尊依然没有放在心上，犹如已从无上执取灭尽中解脱。有些阿阇梨(ācariya)说：“世尊看到她们变成老妇的样子，就决意道：‘让她们牙齿掉落、头发变白吧。’”这种说法不可取，因为世尊不会作这样的决意。世尊反而说：“你们走开！看到什么才这样努力？这种事只适合在未离贪者面前做。如来已经断除了贪、瞋、痴。”就他自己断除烦恼一事，他说： ‘‘Yassa [Pg.94] jitaṃ nāvajīyati, jitamassa noyāti koci loke; Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha. 其胜不复败，世间无能及，佛陀境无边，无迹何以引？ ‘‘Yassa jālinī visattikā, taṇhā natthi kuhiñci netave; Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessathā’’ti. (dha. pa. 179-180) – 贪爱之罗网，无以引其行；佛陀境无边，无迹何以引？ Imā dhammapade buddhavagge dve gāthā vadanto dhammaṃ desesi. Tā ‘‘saccaṃ kira no pitā avoca, ‘arahaṃ sugato loke, na rāgena suvānayo’’’tiādīni (saṃ. ni. 1.161) vatvā pitu santikaṃ āgamiṃsu. 世尊说着《法句经》佛陀品中的这两首偈颂而开示了法。她们说了“我们的父亲确实说了实话：‘世间的阿罗汉、善逝，不易为贪欲所引诱。’”等语（相应部1.161），便回到父亲那里。 Bhagavāpi tattheva sattāhaṃ vītināmetvā tato mucalindamūlaṃ agamāsi. Tattha sattāhavaddalikāya uppannāya sītādipaṭibāhanatthaṃ mucalindena nāma nāgarājena sattakkhattuṃ bhogehi parikkhitto asambādhāya gandhakuṭiyaṃ viharanto viya vimuttisukhaṃ paṭisaṃvediyamāno sattāhaṃ vītināmetvā rājāyatanaṃ upasaṅkamitvā tatthapi vimuttisukhaṃ paṭisaṃvediyamānoyeva sattāhaṃ vītināmesi. Ettāvatā satta sattāhāni paripuṇṇāni. Etthantare neva mukhadhovanaṃ, na sarīrapaṭijagganaṃ, na āhārakiccaṃ ahosi, jhānasukhaphalasukheneva ca vītināmesi. 世尊亦于彼处度过七日，其后前往目支邻陀(Mucalinda)树下。于彼处，因七日风雨不止，为防寒故，有名为目支邻陀之龙王以身七匝环绕世尊。世尊犹如住于宽敞之香室，感受解脱之乐，度过七日。其后，世尊前往王处树(Rājāyatana)，于彼处亦感受解脱之乐，度过七日。至此，七个七日圆满。于此期间，无漱口、清理身体、进食之事，唯以禅定之乐与道果之乐而度过。 Athassa tasmiṃ sattasattāhamatthake ekūnapaññāsatime divase tattha nisinnassa ‘‘mukhaṃ dhovissāmī’’ti cittaṃ udapādi. Sakko devānamindo agadaharītakaṃ āharitvā adāsi, satthā taṃ paribhuñji, tenassa sarīravaḷañjo ahosi. Athassa sakkoyeva nāgalatādantakaṭṭhañceva mukhadhovanodakañca adāsi. Satthā taṃ dantakaṭṭhaṃ khāditvāva anotattadahodakena mukhaṃ dhovitvā tattheva rājāyatanamūle nisīdi. 其后，于七个七日之末，即第四十九日，彼时安坐之世尊心生一念：“我当漱口。”天帝释(Sakko devānamindo)取药诃子献上，导师用讫，便有清理身体之需。其后，帝释复献上龙蔓(nāgalatā)齿木与漱口水。导师嚼过齿木，以阿耨达池(Anotatta)水漱口后，仍于彼王处树下安坐。 Tasmiṃ samaye tapussa bhallikā nāma dve vāṇijā pañcahi sakaṭasatehi ukkalā janapadā majjhimadesaṃ gacchantā pubbe attano ñātisālohitāya devatāya sakaṭāni sannirumbhitvā satthu āhārasampādane ussāhitā manthañca [Pg.95] madhupiṇḍikañca ādāya – ‘‘paṭiggaṇhātu no, bhante, bhagavā imaṃ āhāraṃ anukampaṃ upādāyā’’ti satthāraṃ upanāmetvā aṭṭhaṃsu. Bhagavā pāyāsapaṭiggahaṇadivaseyeva pattassa antarahitattā ‘‘na kho tathāgatā hatthesu paṭiggaṇhanti, kimhi nu kho ahaṃ paṭiggaṇheyya’’nti cintesi. Athassa cittaṃ ñatvā catūhi disāhi cattāro mahārājāno indanīlamaṇimaye patte upanāmesuṃ, bhagavā te paṭikkhipi. Puna muggavaṇṇaselamaye cattāro patte upanāmesuṃ. Bhagavā catunnampi mahārājānaṃ saddhānurakkhaṇatthāya cattāropi patte paṭiggahetvā uparūpari ṭhapetvā ‘‘eko hotū’’ti adhiṭṭhāsi. Cattāropi mukhavaṭṭiyaṃ paññāyamānalekhā hutvā majjhimappamāṇena ekattaṃ upagamiṃsu. Bhagavā tasmiṃ paccagghe selamaye patte āhāraṃ paṭiggahetvā paribhuñjitvā anumodanaṃ akāsi. Te dve bhātaro vāṇijā buddhañca dhammañca saraṇaṃ gantvā dvevācikā upāsakā ahesuṃ. Atha nesaṃ ‘‘ekaṃ no, bhante, paricaritabbaṭṭhānaṃ dethā’’ti vadantānaṃ dakkhiṇahatthena attano sīsaṃ parāmasitvā kesadhātuyo adāsi. Te attano nagare tā dhātuyo suvaṇṇasamuggassa anto pakkhipitvā cetiyaṃ patiṭṭhāpesuṃ. 那时，有两位名叫提婆须（Tapussa）和跋利迦（Bhallika）的商人，正率领五百辆货车从郁迦罗（Ukkalā）地方前往中土。他们先前被一位曾是其亲族的天神拦下货车，并受其鼓励为导师准备食物。他们带着炒面和蜜团，走近导师，献上食物后立于一旁，说道：“尊者，请世尊出于怜悯，接受我们的这份食物吧。”世尊因为在接受乳粥那天钵就消失了，所以心想：“如来不用手接受食物，我该用什么来接受呢？”四大天王了知他的心意，便从四个方向献上蓝宝石制的钵，但世尊拒绝了。他们又献上四个豆色的石钵。为了护念四大天王的信心，世尊接受了所有四个钵，将它们叠放在一起，并决意道：“合为一体。”四个钵便合为一只中等大小的钵，只在钵口留下四道边缘线。世尊在这个崭新的石钵中接受了食物，用后为他们随喜。那两位商人兄弟皈依佛与法，成为二语优婆塞。之后，当他们说“尊者，请赐予我们一件可供礼拜之物”时，世尊用右手抚摸自己的头，赐予他们发舍利。他们回到自己的城市，将那些发舍利放在金盒里，建塔供奉。 Sammāsambuddho pana tato vuṭṭhāya puna ajapālanigrodhameva gantvā nigrodhamūle nisīdi. Athassa tattha nisinnamattasseva attanā adhigatadhammassa gambhīrataṃ paccavekkhantassa sabbabuddhānaṃ āciṇṇo – ‘‘kicchena adhigato kho myāyaṃ dhammo’’ti paresaṃ adesetukāmatākārappatto vitakko udapādi. Atha kho brahmā sahampati ‘‘nassati vata bho loko, vinassati vata bho loko’’ti dasahi cakkavāḷasahassehi sakkasuyāmasantusitanimmānarativasavattimahābrahmāno ādāya satthu santikaṃ āgantvā ‘‘desetu, bhante, bhagavā dhamma’’ntiādinā nayena dhammadesanaṃ āyāci. 正等觉者从那里起身，再次前往阿迦巴喇榕树(ajapālanigrodha)，坐在榕树根下。他刚一坐下，反思着自己所证悟之法的深奥，便生起了所有佛陀都会有的惯常之念，即不愿为他人说法：“我此法实乃艰辛证得。”这时，娑婆主梵天(Brahmā Sahampati)想：“啊，世间要沉沦了！啊，世间要毁灭了！”便带领一万个轮围世界中的帝释天、苏亚马天(Suyāma)、兜率天、化乐天(Nimmānaratī)、他化自在天与大梵天，来到导师面前，以“尊者，请世尊说法”等方式，请求宣说正法。 Satthā tassa paṭiññaṃ datvā ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti cintento ‘‘āḷāro paṇḍito, so imaṃ dhammaṃ khippaṃ ājānissatī’’ti cittaṃ uppādetvā puna olokento tassa sattāhakālaṅkatabhāvaṃ ñatvā udakaṃ āvajjesi. Tassāpi abhidosakālaṅkatabhāvaṃ ñatvā ‘‘bahūpakārā kho me pañcavaggiyā bhikkhū’’ti pañcavaggiye ārabbha manasi katvā ‘‘kahaṃ nu kho te etarahi viharantī’’ti āvajjento ‘‘bārāṇasiyaṃ [Pg.96] isipatane migadāye’’ti ñatvā katipāhaṃ bodhimaṇḍasāmantāyeva piṇḍāya caranto viharitvā ‘‘āsāḷhipuṇṇamāyaṃ bārāṇasiṃ gantvā dhammacakkaṃ pavattessāmī’’ti pakkhassa cātuddasiyaṃ paccūsasamaye paccuṭṭhāya pabhātāya rattiyā kālasseva pattacīvaramādāya aṭṭhārasayojanamaggaṃ paṭipanno antarāmagge upakaṃ nāma ājīvakaṃ disvā tassa attano buddhabhāvaṃ ācikkhitvā taṃ divasameva sāyanhasamaye isipatanaṃ sampāpuṇi. 导师应允了他的请求后心想：“我应先为谁说法呢？”他生起念头：“阿罗逻(Āḷāra)是位智者，他能迅速了知此法。”但再次观察时，了知他已去世七天。他又思惟郁陀迦(Udaka)，也了知他昨夜刚去世。于是他心想：“五比丘曾对我多有助益。”便将五比丘放在心上，思惟：“他们现在住在哪里呢？”他了知他们在波罗奈(Bārāṇasī)的仙人堕处(Isipatana)鹿野苑(Migadāya)。于是在菩提座附近乞食住了几天，心想：“我要在萨哈(Āsāḷhi)月圆日去波罗奈城转动法轮。”便在那个月的第十四天，于黎明时分起身，天一亮就拿好衣钵(pattacīvara)，踏上了十八由旬的道路。在途中，他遇见一位名叫优波迦(Upaka)的裸行顺命外道(ājīvaka)，向他说明了自己成佛之事，并于当天傍晚抵达仙人堕处。 Pañcavaggiyā tathāgataṃ dūratova āgacchantaṃ disvā ‘‘ayaṃ āvuso, samaṇo gotamo paccayabāhullāya āvattitvā paripuṇṇakāyo pīṇindriyo suvaṇṇavaṇṇo hutvā āgacchati. Imassa vandanādīni na karissāma, mahākulappasuto kho panesa āsanābhihāraṃ arahati, tenassa āsanamattaṃ paññāpessāmā’’ti katikaṃ akaṃsu. Bhagavā sadevakassa lokassa cittācārajānanasamatthena ñāṇena ‘‘kiṃ nu kho ime cintayiṃsū’’ti āvajjetvā cittaṃ aññāsi. Atha tesu sabbadevamanussesu anodissakavasena pharaṇasamatthaṃ mettacittaṃ saṅkhipitvā odissakavasena mettacittena phari. Te bhagavatā mettacittena saṃphuṭṭhā tathāgate upasaṅkamante sakāya katikāya saṇṭhātuṃ asakkontā paccuggantvā abhivādanādīni sabbakiccāni akaṃsu. Sammāsambuddhabhāvaṃ panassa ajānantā kevalaṃ nāmena ca āvusovādena ca samudācariṃsu. 五比丘看见如来从远处走来，便互相约定道：“贤友们，这位沙门乔达摩已退转于丰饶的资具，身体圆满，诸根饱满，肤色金黄地来了。我们不要对他行礼等。不过，他出身于大族，应得到献上座位，因此我们只为他准备一个座位吧。”世尊以能知天人世间一切众生心行的智慧，了知了他们的心念。于是，他将那能够无差别遍满一切天人的慈心收摄起来，再以有差别的慈心专门遍满他们。他们被世尊的慈心所触及，当如来走近时，便无法信守自己的约定，都起身迎接，行了礼拜等一切事务。但是，他们并不知道他已证得正等正觉，只是以名字和“贤友”之称来称呼他。 Atha ne bhagavā – ‘‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha. Arahaṃ, bhikkhave, tathāgato sammāsambuddho’’ti attano buddhabhāvaṃ ñāpetvā paññattavarabuddhāsane nisinno uttarāsāḷhanakkhattayoge vattamāne aṭṭhārasahi brahmakoṭīhi parivuto pañcavaggiyatthere āmantetvā tiparivaṭṭaṃ dvādasākāraṃ chañāṇavijambhanaṃ anuttaraṃ dhammacakkappavattanasuttantaṃ (mahāva. 13 ādayo; saṃ. ni. 5.1081) desesi. Tesu koṇḍaññatthero desanānusārena ñāṇaṃ pesento suttapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Satthā tattheva vassaṃ upagantvā punadivase vappattheraṃ ovadanto vihāreyeva nisīdi, sesā cattāropi piṇḍāya cariṃsu. Vappatthero pubbaṇheyeva sotāpattiphalaṃ pāpuṇi[Pg.97]. Etenevupāyena punadivase bhaddiyattheraṃ, punadivase mahānāmattheraṃ, punadivase assajittheranti sabbe sotāpattiphale patiṭṭhāpetvā pañcamiyaṃ pakkhassa pañcapi there sannipātetvā anattalakkhaṇasuttantaṃ (mahāva. 20 ādayo; saṃ. ni. 3.59) desesi. Desanāpariyosāne pañcapi therā arahatte patiṭṭhahiṃsu. Atha satthā yasassa kulaputtassa upanissayaṃ disvā taṃ rattibhāge nibbijjitvā gehaṃ pahāya nikkhantaṃ ‘‘ehi yasā’’ti pakkositvā tasmiṃyeva rattibhāge sotāpattiphale, punadivase arahatte patiṭṭhāpetvā, aparepi tassa sahāyake catupaññāsajane ehibhikkhupabbajjāya pabbājetvā arahattaṃ pāpesi. 那时，世尊对他们说：“诸比丘，不要以名字和贤友之称来称呼如来。诸比丘，如来是阿罗汉、正等正觉者。”世尊如此宣示自己已成佛后，便在铺设好的殊胜佛座上就坐。当时正值北阿沙陀（Uttarāsāḷha）星宿交会，世尊为十八俱胝梵天所围绕，召集五群比丘，为他们开示了三转、十二行相、六智开展的无上《转法轮经》。他们之中，憍陈如（Koṇḍañña）长老随顺教法而运心，于经文结束时与十八俱胝梵天一同证得入流果。世尊就在那里进入雨安居。次日，世尊留在精舍教诫跋波（Vappa）长老，其余四人则外出乞食。跋波长老于当日上午即证得入流果。世尊以同样的方法，于次日令跋提（Bhaddiya）长老，再次日令摩诃男（Mahānāma）长老，又次日令阿说示（Assaji）长老，皆证得入流果。到了（该月）后半月的第五天，世尊召集所有五位长老，为他们开示《无我相经》。说法结束时，五位长老皆证得阿罗汉果。之后，世尊见到良家子耶舍（Yasa）的增上缘，当耶舍在夜里生起厌离、舍家而出时，便呼唤他道：“来，耶舍！”并于当夜令他证得入流果，次日令他证得阿罗汉果。之后，又为他的另外五十四位同伴以“善来比丘”的方式让他们出家，并使他们证得阿罗汉果。 Evaṃ loke ekasaṭṭhiyā arahantesu jātesu satthā vuṭṭhavasso pavāretvā ‘‘caratha bhikkhave cārika’’nti saṭṭhibhikkhū disāsu pesetvā sayaṃ uruvelaṃ gacchanto antarāmagge kappāsikavanasaṇḍe tiṃsabhaddavaggiyakumāre vinesi. Tesu sabbapacchimako sotāpanno, sabbuttamo anāgāmī ahosi. Tepi sabbe ehibhikkhubhāveneva pabbājetvā disāsu pesetvā uruvelaṃ gantvā aḍḍhuḍḍhapāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile vinetvā ehibhikkhubhāvena pabbājetvā gayāsīse nisīdāpetvā ādittapariyāyadesanāya (mahāva. 54) arahatte patiṭṭhāpetvā tena arahantasahassena parivuto ‘‘bimbisārarañño dinnapaṭiññaṃ mocessāmī’’ti rājagahanagarūpacāre laṭṭhivanuyyānaṃ agamāsi. Rājā uyyānapālassa santikā ‘‘satthā āgato’’ti sutvā dvādasanahutehi brāhmaṇagahapatikehi parivuto satthāraṃ upasaṅkamitvā cakkavicittatalesu suvaṇṇapaṭṭavitānaṃ viya pabhāsamudayaṃ vissajjentesu tathāgatassa pādesu sirasā nipatitvā ekamantaṃ nisīdi saddhiṃ parisāya. 如是，当世间有六十一位阿罗汉时，世尊结束雨安居并作自恣后，对六十位比丘说：“诸比丘，去游行吧。”派遣他们前往各方后，自己则动身前往优楼频螺。途中在迦波私(Kappāsika)林，他度化了三十位贤众组的童子。他们之中，最低的证得入流果，最高的证得不还果。世尊以“善来比丘”的方式让他们出家，并派遣他们前往各方。抵达优楼频螺后，他示现了三千五百种神通，度化了以优楼频螺迦叶为首、带著一千名结发众的三兄弟结发师，并以“善来比丘”的方式让他们出家。让他们在象头山坐下后，透过《燃火遍说》的开示，使他们安住于阿罗汉果。其后，世尊被这一千位阿罗汉围绕，心想：“我应履行对频婆娑罗王的承诺。”便前往王舍城郊外的杖林园(Laṭṭhivana)。国王从园林看守人处听闻“导师来了”，便与十二万婆罗门及居士一同前来拜见世尊。国王向如来那饰有轮相、如金色华盖般散发光芒的双足顶礼，然后与大众一起坐于一旁。 Atha kho tesaṃ brāhmaṇagahapatikānaṃ etadahosi – ‘‘kiṃ nu kho mahāsamaṇo uruvelakassape brahmacariyaṃ carati, udāhu uruvelakassapo mahāsamaṇe’’ti. Bhagavā tesaṃ cetassā cetoparivitakkamaññāya uruvelakassapaṃ gāthāya ajjhabhāsi – 尔时，彼等婆罗门与居士心生此念：“究竟是大沙门在优楼频螺迦叶座下修梵行，还是优楼频螺迦叶在大沙门座下修梵行呢？”世尊以自心了知彼等心之思念，便以偈颂对优楼频螺迦叶说： ‘‘Kimeva [Pg.98] disvā uruvelavāsi, pahāsi aggiṃ kisakovadāno; Pucchāmi taṃ kassapa etamatthaṃ, kathaṃ pahīnaṃ tava aggihutta’’nti. – “优楼频螺住者，汝见何而舍弃事火？汝曾教人苦行，迦叶，我以此义问汝，汝之火祀因何而舍？” Theropi bhagavato adhippāyaṃ viditvā – 长老了知世尊的意趣后，便以偈颂回答： ‘‘Rūpe ca sadde ca atho rase ca, kāmitthiyo cābhivadanti yaññā; Etaṃ malantī upadhīsu ñatvā, tasmā na yiṭṭhe na hute arañji’’nti. (mahāva. 55) – “祭祀所称扬者，乃色、声、味，以及诸欲女；既知此于诸取中为垢，是故于祭于供，我皆不乐。” Imaṃ gāthaṃ vatvā attano sāvakabhāvappakāsanatthaṃ tathāgatassa pādapiṭṭhe sīsaṃ ṭhapetvā ‘‘satthā me, bhante bhagavā, sāvakohamasmī’’ti vatvā ekatālaṃ dvitālaṃ titālanti yāva sattatālappamāṇaṃ sattakkhattuṃ vehāsaṃ abbhuggantvā oruyha tathāgataṃ vanditvā ekamantaṃ nisīdi. Taṃ pāṭihāriyaṃ disvā mahājano ‘‘aho mahānubhāvā buddhā, evañhi thāmagatadiṭṭhiko nāma ‘arahā’ti maññamāno uruvelakassapopi diṭṭhijālaṃ bhinditvā tathāgatena damito’’ti satthu guṇakathaṃyeva kathesi. Bhagavā ‘‘nāhaṃ idāniyeva uruvelakassapaṃ damemi, atītepi esa mayā damito’’ti vatvā imissā aṭṭhuppattiyā mahānāradakassapajātakaṃ (jā. 2.22.1153 ādayo) kathetvā cattāri saccāni pakāsesi. Rājā ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhāsi, ekanahutaṃ upāsakattaṃ paṭivedesi. Rājā satthu santike nisinnoyeva pañca assāsake pavedetvā saraṇaṃ gantvā svātanāya nimantetvā uṭṭhāyāsanā bhagavantaṃ padakkhiṇaṃ katvā pakkami. 说完这偈颂后，为了表明自己是弟子的身份，他将头放在如来的足背上，说道：“世尊，您是我的导师，我是您的弟子。”说完便腾空而起，一多罗树高、二多罗树高、三多罗树高，乃至七多罗树高，如此七次，然后降下，礼拜如来，退坐一旁。众人见此神通，都赞叹道：“啊，诸佛真是大威德！像优楼频螺迦叶(Uruvelakassapa)这样具坚固邪见、自认为是‘阿罗汉’的人，也被如来摧毁邪见之网而调伏了！”于是众人纷纷谈论导师的功德。世尊说道：“我不是现在才调伏优楼频螺迦叶，过去也曾调伏过他。”于是就此事因缘讲述了《大那罗达迦叶本生》(Mahānāradakassapajātaka)，并开示四圣谛。国王与十一那由他的人一同证得入流果，一那由他的人宣誓成为优婆塞。国王在导师身边坐着，述说了五种夙愿，皈依三宝，邀请世尊明天应供，然后从座位起身，右绕世尊后离去。 Punadivase yehi ca bhagavā hiyyo diṭṭho, yehi ca adiṭṭho, te sabbepi rājagahavāsino aṭṭhārasakoṭisaṅkhā manussā tathāgataṃ daṭṭhukāmā pātova rājagahato laṭṭhivanuyyānaṃ agamaṃsu. Tigāvuto maggo nappahosi, sakalalaṭṭhivanuyyānaṃ nirantaraṃ phuṭaṃ ahosi. Mahājano dasabalassa rūpasobhaggappattaṃ attabhāvaṃ passantopi tittiṃ kātuṃ nāsakkhi. Vaṇṇabhūmi nāmesā. Evarūpesu hi ṭhānesu bhagavato lakkhaṇānubyañjanādippabhedā [Pg.99] sabbāpi rūpakāyasirī vaṇṇetabbā. Evaṃ rūpasobhaggappattaṃ dasabalassa sarīraṃ passamānena mahājanena nirantaraṃ phuṭe uyyāne ca gamanamagge ca ekabhikkhussapi nikkhamanokāso nāhosi. Taṃ divasaṃ kira bhagavato bhattaṃ chinnaṃ bhaveyya, tasmā ‘‘taṃ mā ahosī’’ti sakkassa nisinnāsanaṃ uṇhākāraṃ dassesi. So āvajjamāno taṃ kāraṇaṃ ñatvā māṇavakavaṇṇaṃ abhinimminitvā buddhadhammasaṅghapaṭisaṃyuttā thutiyo vadamāno dasabalassa purato otaritvā devānubhāvena okāsaṃ katvā – 次日，昨天见过世尊和没见过世尊的所有王舍城居民，共十八俱胝人，为了见到如来，一大早就从王舍城出发前往杖林园（Laṭṭhivanuyyāna）。三伽浮陀长的道路都不够用，整个杖林园挤得水泄不通。大众即使见到十力者容貌庄严的色身，也仍然无法满足。此即所谓“赞叹之地”。因为在此等处，世尊的相好等一切色身之庄严都应受到称颂。瞻仰十力者容貌庄严的色身的大众，把园林和道路挤得水泄不通，甚至连一位比丘都没有办法离开。据说那天世尊的食物可能会中断，因此为了避免这种情况发生，帝释（Sakka）的座位示现了发热之相。他省察后知道原因，就化作年轻人的样子，口诵与佛、法、僧相应的赞颂，在十力者面前降下，以天神之力开辟出道路—— ‘‘Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi; Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā. “已调伏者，与众已调伏的昔为结发者；已解脱者，与众已解脱者；身色如纯金，世尊进入王舍城。 ‘‘Mutto muttehi…pe…. “已解脱者，与众已解脱者……等…… ‘‘Tiṇṇo tiṇṇehi…pe…. “已度者，与众已度者……等…… ‘‘Santo santehi…pe… rājagahaṃ pāvisi bhagavā. “寂静者，与众寂静者……等……世尊进入王舍城。 ‘‘Dasavāso dasabalo, dasadhammavidū dasabhi cupeto; So dasasataparivāro, rājagahaṃ pāvisi bhagavā’’ti. (mahāva. 58) – “住十法，具十力，知十法，备十德；彼为千众所围绕，世尊进入王舍城。” Imāhi gāthāhi satthu vaṇṇaṃ vadamāno purato pāyāsi. Tadā mahājano māṇavakassa rūpasiriṃ disvā ‘‘ativiya abhirūpo vatāyaṃ māṇavako, na kho pana amhehi diṭṭhapubbo’’ti cintetvā ‘‘kuto ayaṃ māṇavako, kassa vā aya’’nti āha. Taṃ sutvā māṇavo – 他一边用这些偈颂赞颂导师，一边向前走去。当时，大众看见这位年轻人的美丽容貌，心想：“这位年轻人真是太俊美了，我们以前从未见过。”于是问道：“这位年轻人从哪里来？是谁家的孩子？”年轻人听到后—— ‘‘Yo dhīro sabbadhi danto, suddho appaṭipuggalo; Arahaṃ sugato loke, tassāhaṃ paricārako’’ti. – gāthamāha; “贤者于一切处已调伏，清净无匹偶；世间之应供、善逝，我为其侍者。”他说了这首偈颂。 Satthā [Pg.100] sakkena katokāsaṃ maggaṃ paṭipajjitvā bhikkhusahassaparivuto rājagahaṃ pāvisi. Rājā buddhappamukhassa saṅghassa mahādānaṃ datvā ‘‘ahaṃ, bhante, tīṇi ratanāni vinā vasituṃ na sakkhissāmi, velāya vā avelāya vā bhagavato santikaṃ āgamissāmi, laṭṭhivanuyyānañca nāma atidūre, idaṃ pana amhākaṃ veḷuvanuyyānaṃ nātidūraṃ naccāsannaṃ gamanāgamanasampannaṃ buddhārahaṃ senāsanaṃ. Idaṃ me, bhante, bhagavā paṭiggaṇhātū’’ti suvaṇṇabhiṅgārena pupphagandhavāsitaṃ maṇivaṇṇaṃ udakamādāya veḷuvanuyyānaṃ pariccajanto dasabalassa hatthe udakaṃ pātesi. Tasmiṃ ārāme paṭiggahiteyeva ‘‘buddhasāsanassa mūlāni otiṇṇānī’’ti mahāpathavī kampi. Jambudīpatalasmiñhi ṭhapetvā veḷuvanaṃ aññaṃ mahāpathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. Tambapaṇṇidīpepi ṭhapetvā mahāvihāraṃ aññaṃ pathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. Satthā veḷuvanārāmaṃ paṭiggahetvā rañño anumodanaṃ katvā uṭṭhāyāsanā bhikkhusaṅghaparivuto veḷuvanaṃ agamāsi. 世尊踏上了由帝释天（Sakka）开辟的道路，在千名比丘的簇拥下进入王舍城。国王向以佛陀为首的僧团作了大布施后，禀白道：“尊者，我若离开三宝而住，则无法生活。无论何时，我都会前来世尊之处。杖林园（Laṭṭhivanuyyāna）实在太远，而我们的竹林园不远不近，往来便利，是适合佛陀的住处。尊者，愿世尊接受我此住处。”说罢，他便以金瓶取来鲜花熏香的宝石色净水，为了舍弃竹林园，将水倒在十力（Dasabala）之手。就在此园林被接受之时，大地为之震动，仿佛宣告：“佛陀教法的根基已经奠定。”在瞻部洲，除了竹林园，没有其他住处在被接受时能令大地动摇。在铜鍱洲（Tambapaṇṇidīpa），除了大寺（Mahāvihāra），也没有其他住处在被接受时能令大地动摇。世尊接受了竹林园后，为国王随喜，然后从座而起，在比丘僧团的簇拥下前往竹林园。 Tasmiṃ kho pana samaye sāriputto ca moggallāno cāti dve paribbājakā rājagahaṃ upanissāya viharanti amataṃ pariyesamānā. Tesu sāriputto assajittheraṃ piṇḍāya paviṭṭhaṃ disvā pasannacitto payirupāsitvā ‘‘ye dhammā hetuppabhavā’’tiādigāthaṃ (mahāva. 60; apa. thera 1.1.286) sutvā sotāpattiphale patiṭṭhāya attano sahāyakassa moggallānassapi tameva gāthaṃ abhāsi. Sopi sotāpattiphale patiṭṭhahi. Te ubhopi sañcayaṃ oloketvā attano parisāya saddhiṃ bhagavato santike pabbajiṃsu. Tesu moggallāno sattāhena arahattaṃ pāpuṇi, sāriputto aḍḍhamāsena. Ubhopi te satthā aggasāvakaṭṭhāne ṭhapesi. Sāriputtattherena ca arahattaṃ pattadivaseyeva sannipātaṃ akāsi. 那时，舍利弗（Sāriputta）和目犍连（Moggallāna）两位游行者住在王舍城（Rājagaha）附近，寻求不死。其中，舍利弗见到阿说示（Assaji）长老入城乞食，心生净信，便上前亲近，听闻“诸法从因生”等偈颂后，证得须陀洹果。他又为同伴目犍连说了同样的偈颂，目犍连也证得须陀洹果。他们两人去见了他们的老师散惹耶（Sañjaya）后，便和自己的徒众一起在世尊处出家。他们当中，目犍连于七日证得阿罗汉果，舍利弗于半月证得。世尊立他们两人为上首弟子。就在舍利弗长老证得阿罗汉果的那一天，世尊举行了集会。 Tathāgate pana tasmiññeva veḷuvanuyyāne viharante suddhodanamahārājā ‘‘putto kira me chabbassāni dukkarakārikaṃ caritvā paramābhisambodhiṃ patvā pavattavaradhammacakko rājagahaṃ upanissāya veḷuvane viharatī’’ti sutvā aññataraṃ amaccaṃ āmantesi – ‘‘ehi bhaṇe, tvaṃ purisasahassaparivāro rājagahaṃ gantvā mama vacanena ‘pitā te suddhodanamahārājā daṭṭhukāmo’ti vatvā mama puttaṃ gaṇhitvā ehī’’ti āha. So [Pg.101] ‘‘evaṃ, devā’’ti rañño vacanaṃ sirasā sampaṭicchitvā purisasahassaparivāro khippameva saṭṭhiyojanamaggaṃ gantvā dasabalassa catuparisamajjhe nisīditvā dhammadesanāvelāyaṃ vihāraṃ pāvisi. So ‘‘tiṭṭhatu tāva raññā pahitasāsana’’nti parisapariyante ṭhito satthu dhammadesanaṃ sutvā yathāṭhitova saddhiṃ purisasahassena arahattaṃ patvā pabbajjaṃ yāci. Bhagavā ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassikattherā viya ahesuṃ. Arahattaṃ pattakālato paṭṭhāya pana ariyā nāma majjhattāva hontīti, so raññā pahitasāsanaṃ dasabalassa na kathesi. Rājā – ‘‘neva gato āgacchati, na sāsanaṃ suyyatī’’ti ‘‘ehi bhaṇe, tvaṃ gacchā’’ti eteneva niyāmena aññaṃ amaccaṃ pesesi. Sopi gantvā purimanayeneva saddhiṃ parisāya arahattaṃ patvā tuṇhī ahosi. Puna rājā ‘‘ehi bhaṇe, tvaṃ gaccha, tvaṃ gacchā’’ti eteneva niyāmena aparepi satta amacce pesesi. Te sabbe nava purisasahassaparivārā nava amaccā attano kiccaṃ niṭṭhāpetvā tuṇhībhūtā tattheva vihariṃsu. 如来住在竹林园时，净饭（Suddhodana）大王听说：“我的儿子据说经过六年苦行，证得无上正等觉，转动了无上法轮，现正依止王舍城住在竹林园。”他便召来一位大臣说：“来，贤卿，你带一千随从前往王舍城，以我的名义说：‘你的父亲净饭大王想见你。’然后把我儿子带来。”那大臣回答：“遵命，陛下。”他恭敬地领受王命，立即率领一千随从，迅速走完六十由旬的路程，在十力（Dasabala）说法时进入精舍。他想：“国王的使命暂且搁置一旁。”便站在会众的边缘听闻导师说法，就在他站立之处，与一千名随从一同证得阿罗汉果，并请求出家。世尊伸出手说：“来，比丘们！”顷刻间，他们全都成了持有神通所成衣钵的长老，宛如已具足六十戒腊。须知，圣者们自证得阿罗汉果之时起，便住于中舍，因此，他没有向十力传达国王的讯息。国王心想：“去的人没有回来，也没有消息传来。”于是又用同样的方式派了另一位大臣。他也前去，并以同样的方式与他的随从证得阿罗汉果，默然安住。国王又以同样的方式，再派了另外七位大臣。就这样，所有九位大臣和他们的九千随从，都成就了自己的要务，静默地留在了那里。 Rājā sāsanamattampi āharitvā ācikkhantaṃ alabhitvā cintesi – ‘‘ettakāpi janā mayi sinehābhāvena sāsanamattampi na paccāhariṃsu, ko nu kho me sāsanaṃ karissatī’’ti sabbaṃ rājabalaṃ olokento kāḷudāyiṃ addasa. So kira rañño sabbatthasādhako abbhantariko ativiya vissāsiko amacco bodhisattena saddhiṃ ekadivase jāto sahapaṃsukīḷako sahāyo. Atha naṃ rājā āmantesi – ‘‘tāta kāḷudāyi, ahaṃ mama puttaṃ daṭṭhukāmo navapurisasahassaparivārena nava amacce pesesiṃ, tesu ekopi āgantvā sāsanamattaṃ ārocento nāma natthi. Dujjāno kho pana me jīvitantarāyo, jīvamānoyevāhaṃ puttaṃ daṭṭhukāmo. Sakkhissasi nu kho me puttaṃ dassetu’’nti? ‘‘Sakkhissāmi, deva, sace pabbajituṃ labhissāmī’’ti. ‘‘Tāta, tvaṃ pabbajito vā apabbajito vā mayhaṃ puttaṃ dassehī’’ti. So ‘‘sādhu, devā’’ti rañño sāsanaṃ ādāya rājagahaṃ gantvā satthu dhammadesanāvelāya parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ patvā ehibhikkhubhāvena pabbajitvā vihāsi. 国王没有找到能带回哪怕一点消息的人，便思忖道：“这么多人对我没有情谊，连一点消息都不肯带回，还有谁会替我传达旨意呢？”他环顾所有王室部属，看见了黑优陀夷(Kāḷudāyī)。据说这位大臣是国王事事都能办妥的亲信，非常受信赖，与菩萨同一天出生，是小时候一起玩泥沙的朋友。于是国王呼唤他道：“亲爱的黑优陀夷啊，我渴望见到我的儿子，曾派遣九位大臣和九千随从前去，可是他们中没有一个人回来，哪怕是捎个口信。我的生命实难预料，活着的时候就想见儿子一面。你能让我见到我的儿子吗？”“陛下，如果我能获准出家，我就能做到。”“亲爱的，无论你出家还是不出家，都要让我见到儿子。”他回答说：“好的，陛下。”他领了国王的旨意前往王舍城(Rājagaha)，在导师说法的时候站在听众的外围听法，和他的随从一起证得了阿罗汉果，以“善来比丘”的形式出家安住。 Satthā [Pg.102] buddho hutvā paṭhamaṃ antovassaṃ isipatane vasitvā vuṭṭhavasso pavāretvā uruvelaṃ gantvā tattha tayo māse vasanto tebhātikajaṭile vinetvā bhikkhusahassaparivāro phussamāsapuṇṇamāyaṃ rājagahaṃ gantvā dve māse vasi. Ettāvatā bārāṇasito nikkhantassa pañca māsā jātā, sakalo hemanto atikkanto. Kāḷudāyittherassa āgatadivasato sattaṭṭhadivasā vītivattā. Thero phagguṇamāsapuṇṇamāyaṃ cintesi – ‘‘atikkanto dāni hemanto, vasantasamayo anuppatto, manussehi sassādīni uddharitvā sammukhasammukhaṭṭhānehi maggā dinnā, haritatiṇasañchannā pathavī, supupphitā vanasaṇḍā, paṭipajjanakkhamā maggā, kālo dasabalassa ñātisaṅgahaṃ kātu’’nti. Atha bhagavantaṃ upasaṅkamitvā – 世尊成佛后，最初于仙人堕处(Isipatana)度过雨安居。雨安居结束后，举行自恣，继而前往优楼频螺(Uruvelā)，在那里住了三个月。调伏结发三兄弟后，世尊与一千比丘为随从，于哺沙月圆之日来到王舍城，住了两个月。至此，从波罗奈(Bārāṇasī)出发已过五个月，整个冬季已经过去。自黑优陀夷长老抵达之日起，已过七八日。长老于法求那月圆之日思忖：“如今冬季已过，春天已至，人们已收割庄稼，开辟了通畅的道路，大地覆盖绿草，林苑繁花盛开，道路适宜行走，正是十力者摄益亲族之时。”于是前往拜见世尊—— ‘‘Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya; Te accimantova pabhāsayanti, samayo mahāvīra bhāgī rasānaṃ…pe…. (theragā. 527); “尊者，如今林木如火炭，舍叶而求果；彼等如火焰般闪耀。大雄啊，此乃启程之时……（等）……” ‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ; Saddalā haritā bhūmi, esa kālo mahāmunī’’ti. – “天气不冷不热，无有饥馑；大地青葱，芳草萋萋。大牟尼啊，此正其时！” Saṭṭhimattāhi gāthāhi dasabalassa kulanagaragamanavaṇṇaṃ vaṇṇesi. Atha naṃ satthā – ‘‘kiṃ nu kho, udāyi, madhurassarena gamanavaṇṇaṃ vaṇṇesī’’ti āha. ‘‘Tumhākaṃ, bhante, pitā suddhodanamahārājā tumhe passitukāmo, karotha ñātakānaṃ saṅgaha’’nti. ‘‘Sādhu, udāyi, karissāmi ñātakānaṃ saṅgahaṃ, bhikkhusaṅghassa ārocehi, gamiyavattaṃ paripūressantī’’ti. ‘‘Sādhu, bhante’’ti thero tesaṃ ārocesi. 他以六十首偈颂，赞叹十力者返回亲族之城的功德。于是导师问他：“优陀夷，你为何以甜美之声赞叹此行？”他答道：“尊者，您的父亲净饭大王渴望见到您，请您摄益亲族。”“善哉，优陀夷，我将摄益亲族。你去告知比丘僧团，他们会做好出行准备。”“善哉，尊者。”长老便告知了僧众。 Bhagavā aṅgamagadhavāsīnaṃ kulaputtānaṃ dasahi sahassehi, kapilavatthuvāsīnaṃ dasahi sahassehīti sabbeheva vīsatisahassehi khīṇāsavabhikkhūhi parivuto rājagahā nikkhamitvā divase divase yojanaṃ gacchati. ‘‘Rājagahato saṭṭhiyojanaṃ kapilavatthuṃ dvīhi māsehi pāpuṇissāmī’’ti aturitacārikaṃ pakkāmi. Theropi ‘‘bhagavato nikkhantabhāvaṃ rañño ārocessāmī’’ti vehāsaṃ abbhuggantvā rañño nivesane pāturahosi. Rājā theraṃ disvā tuṭṭhacitto mahārahe pallaṅke nisīdāpetvā [Pg.103] attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā adāsi. Thero uṭṭhāya gamanākāraṃ dassesi. ‘‘Nisīditvā bhuñja, tātā’’ti. ‘‘Satthu santikaṃ gantvā bhuñjissāmi, mahārājā’’ti. ‘‘Kahaṃ pana, tāta, satthā’’ti? ‘‘Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya cārikaṃ nikkhanto, mahārājā’’ti. Rājā tuṭṭhamānaso āha – ‘‘tumhe imaṃ paribhuñjitvā yāva mama putto imaṃ nagaraṃ pāpuṇāti, tāvassa itova piṇḍapātaṃ pariharathā’’ti. Thero adhivāsesi. Rājā theraṃ parivisitvā pattaṃ gandhacuṇṇena ubbaṭṭetvā uttamassa bhojanassa pūretvā ‘‘tathāgatassa dethā’’ti therassa hatthe patiṭṭhāpesi. Thero sabbesaṃ passantānaṃyeva pattaṃ ākāse khipitvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ āharitvā satthu hatthe ṭhapesi. Satthā taṃ paribhuñji. Eteneva upāyena thero divase divase piṇḍapātaṃ āhari. Satthāpi antarāmagge raññoyeva piṇḍapātaṃ paribhuñji. Theropi bhattakiccāvasāne divase divase ‘‘ajja bhagavā ettakaṃ āgato, ajja ettaka’’nti buddhaguṇapaṭisaṃyuttāya ca kathāya sakalaṃ rājakulaṃ satthudassanaṃ vināyeva satthari sañjātappasādaṃ akāsi. Teneva naṃ bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ kāḷudāyī’’ti (a. ni. 1.219, 225) etadagge ṭhapesi. 世尊由两万名漏尽比丘围绕，其中一万名是来自鸯伽(Aṅga)和摩揭陀的良家子，另一万名来自迦毗罗卫。他从王舍城出发，每日行进一由旬。他想：“从王舍城到迦毗罗卫有六十由旬，我将在两个月内到达。”于是开始了不疾不徐的旅程。长老心想：“我应将世尊出发的消息禀告国王。”便腾空而起，现身于王宫中。国王见到长老，心中欢喜，请他在一张华丽的宝座上坐下，并将自己备好的、盛满各种美味的钵递给了他。长老起身，做出要离开的样子。国王说：“请坐下用吧，尊者。”“大王，我将到导师那里去用。”“尊者，导师现在何处？”“大王，导师为见您，已率领两万比丘众出发游行了。”国王听了满心欢喜，说：“请您先用此食。从现在起直到我儿抵达此城，请每日都从这里为他带去钵食。”长老默许了。国王侍奉长老用餐后，用香粉涂香于钵，盛满最上等的食物，说：“请将此供养如来。”然后将钵放在长老手中。长老就在众人眼前将钵抛向空中，自己也腾空而起，将食物带回，放在导师手中。世尊享用了它。长老每日都用此方法带来钵食。世尊在途中也只享用国王的钵食。长老也在每日饭后，以“今日世尊已到此处，今日已到彼处”的方式，并讲述与佛陀功德相关的话题，使整个王室在见到世尊之前，就已对导师生起了净信。因此，世尊将他置于第一位，说：“诸比丘，在我的声闻比丘中，最能令家族生起净信者，即是黑优陀夷。”（a. ni. 1.219, 225） Sākiyāpi kho anuppatte bhagavati ‘‘amhākaṃ ñātiseṭṭhaṃ passissāmā’’ti sannipatitvā bhagavato vasanaṭṭhānaṃ vīmaṃsamānā ‘‘nigrodhasakkassa ārāmo ramaṇīyo’’ti sallakkhetvā tattha sabbaṃ paṭijagganavidhiṃ kāretvā gandhapupphahatthā paccuggamanaṃ karontā sabbālaṅkārapaṭimaṇḍite daharadahare nāgaradārake ca nāgaradārikāyo ca paṭhamaṃ pahiṇiṃsu, tato rājakumāre ca rājakumārikāyo ca, tesaṃ anantarā sāmaṃ gandhapupphādīhi pūjayamānā bhagavantaṃ gahetvā nigrodhārāmameva agamaṃsu. Tattha bhagavā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisīdi. Sākiyā nāma mānajātikā mānatthaddhā, te ‘‘siddhatthakumāro amhehi daharataro, amhākaṃ kaniṭṭho, bhāgineyyo, putto, nattā’’ti cintetvā daharadahare rājakumāre āhaṃsu – ‘‘tumhe vandatha, mayaṃ tumhākaṃ piṭṭhito nisīdissāmā’’ti. 世尊抵达后，释迦族人想道：“我们当拜见我族最尊贵之人。”于是聚集起来，寻觅世尊的住处，认为尼拘律园(Nigrodhārāma)甚是怡人，便在那里做好一切整治，手持香花前去迎接。他们首先派出城中装饰华美的童男童女，其后是王子与公主，然后他们自己也手持香花等供品，恭敬地迎请世尊进入尼拘律园。在那里，世尊于铺设好的殊胜佛座上坐下，由两万名漏尽者围绕。释迦族人生性高慢，我慢顽固，他们心想：“悉达多(Siddhattha)太子比我们年轻，是我们的弟弟、外甥、儿子、孙子。”于是对年少的王子们说：“你们去礼拜，我们坐在你们后面。” Tesu [Pg.104] evaṃ avanditvā nisinnesu bhagavā tesaṃ ajjhāsayaṃ oloketvā ‘‘na maṃ ñātayo vandanti, handa dāni te vandāpessāmī’’ti abhiññāpādakaṃ catutthaṃ jhānaṃ samāpajjitvā tato vuṭṭhāya ākāsaṃ abbhuggantvā tesaṃ sīse pādapaṃsuṃ okiramāno viya kaṇḍambarukkhamūle yamakapāṭihāriyasadisaṃ pāṭihāriyaṃ akāsi. Rājā taṃ acchariyaṃ disvā āha – ‘‘bhante, tumhākaṃ jātadivase kāladevalassa vandanatthaṃ upanītānaṃ vopāde parivattetvā brāhmaṇassa matthake patiṭṭhite disvāpi ahaṃ tumhākaṃ pāde vandiṃ, ayaṃ me paṭhamavandanā. Vappamaṅgaladivase ca jambucchāyāya sirisayane nipannānaṃ vojambucchāyāya aparivattanaṃ disvāpi pāde vandiṃ, ayaṃ me dutiyavandanā. Idāni pana imaṃ adiṭṭhapubbaṃ pāṭihāriyaṃ disvāpi ahaṃ tumhākaṃ pāde vandāmi, ayaṃ me tatiyavandanā’’ti. Raññā pana vandite bhagavantaṃ avanditvā ṭhātuṃ samattho nāma ekasākiyopi nāhosi, sabbe vandiṃsuyeva. 当他们就这样不作礼拜而坐下时，世尊观察他们的心意，想道：“我的亲族不礼拜我，好，现在我要让他们礼拜。”于是他进入作为神通基础的第四禅，从禅定中出定后，上升到空中，犹如在他们头顶上洒下脚尘一般，于健白芒果树（Kaṇḍambarukkha）下示现了等同双神变（yamakapāṭihāriya）的奇迹。国王见到这奇迹，说道：“世尊！在您出生那天，为礼拜迦罗提婆（Kāladevala）而被带去时，我看见您的双脚翻转过来，停驻在那位婆罗门的头顶上，便礼拜了您的双足，这是我的第一次礼拜。在耕犁节那天，看见您躺在阎浮树荫下的吉祥卧床上，而阎浮树的树荫没有移动，我也礼拜了您的双足，这是我的第二次礼拜。如今，看见这前所未见的神变，我再次礼拜您的双足，这是我的第三次礼拜。”国王礼拜后，没有一个释迦族人还能不礼拜世尊，所有人都礼拜了。 Iti bhagavā ñātayo vandāpetvā ākāsato otaritvā paññattāsane nisīdi. Nisinne bhagavati sikhāpatto ñātisamāgamo ahosi, sabbe ekaggacittā hutvā nisīdiṃsu. Tato mahāmegho pokkharavassaṃ vassi. Tambavaṇṇaṃ udakaṃ heṭṭhā viravantaṃ gacchati, temitukāmova temeti, atemitukāmassa sarīre ekabindumattampi na patati. Taṃ disvā sabbe acchariyabbhutacittā jātā ‘‘aho acchariyaṃ, aho abbhuta’’nti kathaṃ samuṭṭhāpesuṃ. Satthā ‘‘na idāneva mayhaṃ ñātisamāgame pokkharavassaṃ vassati, atītepi vassī’’ti imissā aṭṭhuppattiyā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathesi. Dhammakathaṃ sutvā sabbe uṭṭhāya vanditvā pakkamiṃsu. Ekopi rājā vā rājamahāmatto vā ‘‘sve amhākaṃ bhikkhaṃ gaṇhathā’’ti vatvā gato nāma natthi. 如是，世尊令亲族们礼拜后，从空中降下，坐于已铺设的座位上。世尊坐下后，亲族集会达到了顶峰，所有人都同心一意地坐着。其后，大云降下了宝莲雨（pokkharavassa）。铜色的雨水在下方作响流去，只淋湿欲湿之人，不欲湿者身上则一滴不沾。见此景象，众人皆生稀有未曾有之心，发声言：“啊，奇哉！啊，未曾有！”导师说：“非仅于今，我于亲族集会时降此宝莲雨，过去亦曾降过。”并以此事由，宣说了《韦桑达拉本生》。听闻法说后，众人皆起身礼拜，然后离去。无一国王或王家大臣言“明日请接受我等之食”而后离去者。 Satthā punadivase vīsatibhikkhusahassaparivuto kapilavatthuṃ piṇḍāya pāvisi. Taṃ na koci gantvā nimantesi, na pattaṃ vā aggahesi. Bhagavā indakhīle ṭhitova āvajjesi – ‘‘kathaṃ nu kho pubbabuddhā kulanagare piṇḍāya cariṃsu, kiṃ uppaṭipāṭiyā issarajanānaṃ gharāni agamaṃsu, udāhu sapadānacārikaṃ cariṃsū’’ti? Tato ekabuddhassapi uppaṭipāṭiyā gamanaṃ adisvā ‘‘mayāpi dāni ayameva tesaṃ vaṃso paggahetabbo, āyatiñca mama sāvakā [Pg.105] mamaññeva anusikkhantā piṇḍacārikavattaṃ paripūressantī’’ti koṭiyaṃ niviṭṭhagehato paṭṭhāya sapadānaṃ piṇḍāya cari. ‘‘Ayyo kira siddhatthakumāro piṇḍāya caratī’’ti dvibhūmikatibhūmikādīsu pāsādesu sīhapañjaraṃ vivaritvā mahājano dassanabyāvaṭo ahosi. 次日，导师为两万比丘围绕，进入迦毗罗卫(Kapilavatthu)城行乞。无人上前邀请，亦无人接过其钵。世尊立于城门柱(indakhīla)旁思惟：“往昔诸佛于亲族之城如何行乞？是无序地前往权贵之家，抑或是次第行乞呢？”其后，见无一佛曾无序行乞，心想：“如今我亦应承此传承，未来我的弟子们亦将效仿于我，圆满乞食之行。”于是，从城边第一家开始，次第行乞。“圣者悉达多王子竟然在行乞！”大众于二层、三层等楼阁中，打开狮子窗(sīhapañjara)，忙于观看。 Rāhulamātāpi devī – ‘‘ayyaputto kira imasmiṃyeva nagare mahantena rājānubhāvena suvaṇṇasivikādīhi vicaritvā idāni kesamassuṃ ohāretvā kāsāyavatthanivāsano kapālahattho piṇḍāya carati, sobhati nu kho’’ti sīhapañjaraṃ vivaritvā olokayamānā bhagavantaṃ nānāvirāgasamujjalāya sarīrappabhāya nagaravīthiyo obhāsetvā byāmappabhāparikkhepasamupabyūḷhāya asītānubyañjanappabhāsitāya dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitāya anopamāya buddhasiriyā virocamānaṃ disvā uṇhīsato paṭṭhāya yāva pādatalā – 罗睺罗(Rāhula)的母亲王妃心想：“我的夫君据说就在此城中，往昔以大王威德，乘坐金轿等出游，如今却剃除须发，身穿袈裟，手持陶钵，沿街行乞，这样还庄严吗？”她于是打开狮子窗向外眺望，看见世尊以种种光彩照耀的身体光明照亮了城市的街道，为一寻光环所围绕，由八十随形好所辉映，为三十二大士相所庄严，以无与伦比的佛陀威仪大放光明，从顶髻直至足底—— ‘‘Siniddhanīlamudukuñcitakeso, sūriyanimmalatalābhinalāṭo; Yuttatuṅgamudukāyatanāso, raṃsijālavikasito narasīho’’ti. – “发丝绀青柔润卷，额广平正如日明；鼻梁高直而修长，人中狮子光芒盛。” Evamādikāhi dasahi narasīhagāthāhi abhitthavitvā ‘‘tumhākaṃ putto piṇḍāya caratī’’ti rañño ārocesi. Rājā saṃviggahadayo hatthena sāṭakaṃ saṇḍapento turitaturito nikkhamitvā vegena gantvā bhagavato purato ṭhatvā āha – ‘‘kinnu kho, bhante, amhe lajjāpetha, kimatthaṃ piṇḍāya caratha, kiṃ ‘ettakānaṃ bhikkhūnaṃ na sakkā bhattaṃ laddhu’nti saññaṃ karitthā’’ti? ‘‘Vaṃsacārittametaṃ, mahārāja, amhāka’’nti. ‘‘Nanu, bhante, amhākaṃ vaṃso nāma mahāsammatakhattiyavaṃso, ettha ca ekakhattiyopi bhikkhācarako nāma natthī’’ti. ‘‘Ayaṃ, mahārāja, khattiyavaṃso nāma tava vaṃso. Amhākaṃ pana ‘dīpaṅkaro koṇḍañño…pe… kassapo’ti ayaṃ buddhavaṃso nāma. Ete ca aññe ca anekasahassasaṅkhā buddhā bhikkhācāreneva jīvikaṃ kappesu’’nti antaravīthiyaṃ ṭhitova – 她如此以十首《人中狮子偈》赞叹后，禀告国王说：“您的儿子正在行乞。”国王闻言心惊，用手理着衣袍，匆忙出去，疾速赶到世尊面前，站立着说：“尊者，您为何让我们感到羞愧？为何要行乞？难道您认为无法为这么多比丘获得食物吗？”“大王，这是我们的谱系传统。”“可是，尊者，我们的谱系不是大共选王(Mahāsammata)的刹帝利谱系吗？在此谱系中，没有一个刹帝利曾行乞食。”“大王，此刹帝利谱系是您的谱系。而我们的谱系，即燃灯佛(Dīpaṅkara)、憍陈如佛(Koṇḍañña)……迦叶(Kassapa)佛，此乃诸佛之谱系。他们以及其他成千上万的佛陀，都是以行乞维持生命的。”世尊站在街道中间说道： ‘‘Uttiṭṭhe [Pg.106] nappamajjeyya, dhammaṃ sucaritaṃ care; Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti. (dha. pa. 168) – “应奋起，莫放逸，善行于法；法行者于此世、于他世，皆安乐住。” Imaṃ gāthamāha. Gāthāpariyosāne rājā sotāpattiphale patiṭṭhāsi. 世尊说了这首偈颂。偈颂结束时，国王安立于入流果。 ‘‘Dhammañcare sucaritaṃ, na naṃ duccaritaṃ care; Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti. (dha. pa. 169) – “应行于善法，不应行于恶；法行者于此世、于他世，皆得安乐。” Imaṃ gāthaṃ sutvā sakadāgāmiphale patiṭṭhāsi, mahādhammapālajātakaṃ (jā. 1.10.92 ādayo) sutvā anāgāmiphale patiṭṭhāsi, maraṇasamaye setacchattassa heṭṭhā sirisayane nipannoyeva arahattaṃ pāpuṇi. Araññavāsena padhānānuyogakiccaṃ rañño nāhosi. So sotāpattiphalaṃ sacchikatvāyeva pana bhagavato pattaṃ gahetvā saparisaṃ bhagavantaṃ mahāpāsādaṃ āropetvā paṇītena khādanīyena bhojanīyena parivisi. Bhattakiccapariyosāne sabbaṃ itthāgāraṃ āgantvā bhagavantaṃ vandi ṭhapetvā rāhulamātaraṃ. Sā pana ‘‘gaccha, ayyaputtaṃ vandāhī’’ti parijanena vuccamānāpi ‘‘sace mayhaṃ guṇo atthi, sayameva mama santikaṃ ayyaputto āgamissati, āgatameva naṃ vandissāmī’’ti vatvā na agamāsi. 听闻此偈后，他安立于一来果；听闻《大法护本生》(Mahādhammapālajātaka)后，他安立于不还果；临终时，他躺在白伞下的御床上，证得了阿罗汉果。身为国王，他未曾于林中居住，行精勤之务。然而，他一证得入流果，就从世尊手中接过钵，将世尊及其僧团迎上大殿，用上好的嚼食与啖食供养。用餐完毕后，除了罗睺罗的母亲，所有后宫的女士都来礼拜世尊。她虽然被侍女们劝说：“去礼拜公子吧”，但她却说：“如果我有什么功德，公子自会来到我这里，他来了我再礼拜他。”因此她没有去。 Bhagavā rājānaṃ pattaṃ gāhāpetvā dvīhi aggasāvakehi saddhiṃ rājadhītāya sirigabbhaṃ gantvā ‘‘rājadhītā yathāruci vandamānā na kiñci vattabbā’’ti vatvā paññattāsane nisīdi. Sā vegenāgantvā gopphakesu gahetvā pādapiṭṭhiyaṃ sīsaṃ parivattetvā yathājjhāsayaṃ vandi. Rājā rājadhītāya bhagavati sinehabahumānādiguṇasampattiṃ kathesi – ‘‘bhante, mama dhītā ‘tumhehi kāsāyāni vatthāni nivāsitānī’ti sutvā tato paṭṭhāya kāsāyavatthanivatthā jātā, tumhākaṃ ekabhattikabhāvaṃ sutvā ekabhattikāva jātā, tumhehi mahāsayanassa chaḍḍitabhāvaṃ sutvā paṭṭikāmañcakeyeva nipannā, tumhākaṃ mālāgandhādīhi viratabhāvaṃ ñatvā viratamālāgandhāva jātā, attano ñātakehi ‘mayaṃ paṭijaggissāmā’ti sāsane pesitepi tesu ekañātakampi na olokesi, evaṃ guṇasampannā me, bhante, dhītā’’ti. ‘‘Anacchariyaṃ, mahārāja, ayaṃ idāni tayā rakkhiyamānā rājadhītā paripakke ñāṇe attānaṃ rakkheyya, esā pubbe anārakkhā pabbatapāde vicaramānā aparipakkepi ñāṇe attānaṃ rakkhī’’ti vatvā candakinnarījātakaṃ (jā. 1.14.18 ādayo) kathetvā uṭṭhāyāsanā pakkāmi. 世尊让国王接过钵，与两位上首弟子一同前往王女的内宫，说道：“王女可以随自己的意愿礼拜，不要对她说什么。”然后在铺设好的座位上坐下。她急速前来，抓住世尊的双足脚踝，将头枕于其足背，辗转顶礼，以遂其愿。国王向世尊讲述王女对世尊的爱敬等功德：“尊者，我的女儿听闻您穿着袈裟色的衣服后，从此也只穿袈裟色的衣服；听闻您奉行一食，她也成为一食者；听闻您舍弃高广大床，她也只睡在矮床上；了知您远离花环、香料等，她也断绝了花环、香料。即使她的亲族派信来说‘我们会照顾她’，她也没有理会任何一个亲族。尊者，我的女儿就是如此具足功德。”“大王，这不稀奇。现在这位由您守护的王女，在智慧成熟时能守护自己；往昔她无人守护，在山脚下漫游，即使智慧尚未成熟时也能守护自己。”说完，他讲述了《月紧那罗本生》（Candakinnarījātaka），然后从座位上起身离开了。 Punadivase [Pg.107] pana nandassa rājakumārassa abhisekagehappavesanavivāhamaṅgalesu vattamānesu tassa gehaṃ gantvā kumāraṃ pattaṃ gāhāpetvā pabbājetukāmo maṅgalaṃ vatvā uṭṭhāyāsanā pakkāmi. Janapadakalyāṇī kumāraṃ gacchantaṃ disvā ‘‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’’ti vatvā gīvaṃ pasāretvā olokesi. So bhagavantaṃ ‘‘pattaṃ gaṇhathā’’ti vattuṃ avisahamāno vihāraṃyeva agamāsi. Taṃ anicchamānaṃyeva bhagavā pabbājesi. Iti bhagavā kapilavatthuṃ gantvā tatiyadivase nandaṃ pabbājesi. 次日，难陀王子正在举行加冕、入新居与婚礼等庆典时，世尊前往他的住所，让王子接过钵，意欲度他出家。世尊说完吉祥语后，从座位起身离开。地方美女（Janapadakalyāṇī）看见王子离去，便说道：“夫君，您要快点回来呀！”并伸长脖子眺望。难陀不敢对世尊说“请拿回钵”，就直接去了精舍。世尊即使他不愿意，还是让他出了家。就这样，世尊去到迦毗罗卫，于第三天让难陀出家了。 Sattame divase rāhulamātāpi kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi – ‘‘passa, tāta, etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpavaṇṇaṃ samaṇaṃ, ayaṃ te pitā, etassa mahantā nidhayo ahesuṃ tyassa nikkhamanakālato paṭṭhāya na passāma, gaccha, naṃ dāyajjaṃ yācāhi – ‘ahaṃ, tāta, kumāro abhisekaṃ patvā cakkavattī bhavissāmi, dhanena me attho, dhanaṃ me dehi. Sāmiko hi putto pitusantakassā’’’ti. Kumāro ca bhagavato santikaṃ gantvāva pitusinehaṃ labhitvā haṭṭhacitto ‘‘sukhā te, samaṇa, chāyā’’ti vatvā aññañca bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. Bhagavā katabhattakicco anumodanaṃ vatvā uṭṭhāyāsanā pakkāmi. Kumāropi ‘‘dāyajjaṃ me, samaṇa, dehi, dāyajjaṃ me, samaṇa, dehī’’ti bhagavantaṃ anubandhi. Na bhagavā kumāraṃ nivattāpesi, parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ nāsakkhi. Iti so bhagavatā saddhiṃ ārāmameva agamāsi. 第七天，罗睺罗的母亲为童子打扮好后，派他去到世尊那里，说：“孩子，你看，这位被两万沙门围绕、肤色如金、形貌如梵天的沙门，他就是你的父亲。他曾经拥有巨大的宝藏，自从他出家后我们就再也没见过了。去吧，向他索要遗产——‘父亲啊，我身为王子，若得灌顶，就会成为转轮王，我需要财富，请给我财富。儿子确实是父亲财产的主人。’”童子来到世尊面前，感受到父爱，内心欢喜，说道：“沙门，您的荫凉甚为安乐。”还说了许多与自己身份相符的话，站在那里。世尊用完餐食，说了随喜后，便从座位起身离开。童子也追着世尊喊道：“沙门，给我遗产！沙门，给我遗产！”世尊没有让童子回去，随从们也无法让他回头。就这样，他跟着世尊一直走到了精舍。 Tato bhagavā cintesi – ‘‘yaṃ ayaṃ pitusantakaṃ dhanaṃ icchati, taṃ vaṭṭānugataṃ savighātaṃ, handassa me bodhimaṇḍe paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī’’ti āyasmantaṃ sāriputtaṃ āmantesi – ‘‘tena hi, sāriputta, rāhulaṃ pabbājehī’’ti. Thero taṃ pabbājesi. Pabbajite ca pana kumāre rañño adhimattaṃ dukkhaṃ uppajji, taṃ adhivāsetuṃ asakkonto bhagavantaṃ upasaṅkamitvā ‘‘sādhu, bhante, ayyā mātāpitūhi ananuññātaṃ puttaṃ na pabbājeyyu’’nti varaṃ yāci. Bhagavā ca tassa varaṃ datvā punekadivase rājanivesane katabhattakicco ekamantaṃ nisinnena raññā ‘‘bhante, tumhākaṃ dukkarakārikakāle ekā devatā maṃ upasaṅkamitvā ‘putto te kālaṅkato’ti āha, tassā vacanaṃ asaddahanto ‘na mayhaṃ putto sambodhiṃ appatvā kālaṃ karotī’ti taṃ [Pg.108] paṭikkhipi’’nti vutte ‘‘tumhe idāni kiṃ saddahissatha, ye tumhe pubbepi aṭṭhikāni dassetvā ‘putto te mato’ti vutte na saddahitthā’’ti imissā aṭṭhuppattiyā mahādhammapālajātakaṃ kathesi. Kathāpariyosāne rājā anāgāmiphale patiṭṭhahi. 于是世尊心想：“此子所求乃父之财产，此财随轮回流转且有祸患。我当将我在菩提座下所证得的七种圣财予之，令其为出世间遗产之主。”于是世尊对具寿舍利弗说：“那么，舍利弗，你让罗睺罗出家吧。”长老便令他出家了。王子出家后，国王生起极大的忧苦，难以忍受，便去到世尊跟前请求一愿：“尊者，善哉！愿圣者们不令未经父母允许的儿子出家。”世尊应允了他此愿。又一日，世尊在王宫用膳后，国王坐于一旁说：“尊者，您修苦行时，一位天神前来告诉我：‘您的儿子死了。’我不信他的话，答道：‘我儿未证得圆满正觉，是不会死的。’便回绝了他。”世尊说：“汝等如今又能相信什么呢？往昔纵然有人出示骸骨，对你们说‘你的儿子死了’，你们尚且不信。”便以此因缘宣说了《大法护本生(Mahādhammapālajātaka)》。说法结束时，国王证得了不还果。 Iti bhagavā pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā sītavane vihāsi. Tasmiṃ samaye anāthapiṇḍiko gahapati pañcahi sakaṭasatehi bhaṇḍaṃ ādāya rājagahaṃ gantvā attano piyasahāyakassa seṭṭhino gehaṃ gantvā tattha buddhassa bhagavato uppannabhāvaṃ sutvā balavapaccūse devatānubhāvena vivaṭena dvārena satthāraṃ upasaṅkamitvā dhammaṃ sutvā sotāpattiphale patiṭṭhāya, dutiye divase buddhappamukhassa saṅghassa mahādānaṃ datvā sāvatthiṃ āgamanatthāya satthu paṭiññaṃ gahetvā antarāmagge pañcacattālīsayojanaṭṭhāne satasahassaṃ datvā yojanike yojanike vihāraṃ kāretvā jetavanaṃ koṭisanthārena aṭṭhārasahi hiraññakoṭīhi kiṇitvā navakammaṃ paṭṭhapesi. So majjhe dasabalassa gandhakuṭiṃ kāresi, taṃ parivāretvā asītiyā mahātherānaṃ pāṭiyekkaṃ ekasannivesane āvāse ekakuṭikadvikuṭikahaṃsavaṭṭakadīgharassasālāmaṇḍapādivasena sesasenāsanāni pokkharaṇicaṅkamanarattiṭṭhānadivāṭṭhānāni cāti aṭṭhārasakoṭipariccāgena ramaṇīye bhūmibhāge manoramaṃ vihāraṃ kāretvā dasabalassa āgamanatthāya dūtaṃ pāhesi. Satthā tassa vacanaṃ sutvā mahābhikkhusaṅghaparivāro rājagahā nikkhamitvā anupubbena sāvatthinagaraṃ pāpuṇi. 如是，世尊令其父亲安立于三果后，在比丘僧团的围绕下，再次前往王舍城，住于寒林。当时，给孤独(Anāthapiṇḍika)长者以五百辆货车载运货物前往王舍城，到了他挚友长者的家中，在那里听闻佛陀、世尊已出现于世。他在黎明时分，因天神之威力，通过敞开的城门前去拜见导师，听闻正法后，安立于须陀洹果。第二日，他对以佛陀为首的僧团作大布施后，获得了导师前来舍卫城(Sāvatthī)的承诺。在返回的四十五由旬路途中，他每隔一由旬便布施十万，建造一座精舍。他以铺满地的钱币，用十八俱胝黄金购得祇陀林，并开始新的工程。他在园林中央为十力（世尊）建造了香室（gandhakuṭi），并围绕香室，为八十位大长老建造了各自独立的住所，以及单房、双房、雁形建筑、长厅、短厅、殿堂等其余房舍，还有莲池、经行处、夜住处与日住处。如此，他耗费十八俱胝，在这片怡人的土地上建成了庄严的精舍，然后派遣使者去迎接十力。导师听闻他的讯息后，在大比丘僧团的围绕下，从王舍城出发，次第抵达舍卫城。 Mahāseṭṭhipi kho vihāramahaṃ sajjetvā tathāgatassa jetavanaṃ pavisanadivase puttaṃ sabbālaṅkārapaṭimaṇḍitaṃ katvā alaṅkatapaṭiyatteheva pañcahi kumārasatehi saddhiṃ pesesi. So saparivāro pañcavaṇṇavatthasamujjalāni pañca dhajasatāni gahetvā dasabalassa purato ahosi, tesaṃ pacchato mahāsubhaddā cūḷasubhaddāti dve seṭṭhidhītaro pañcahi kumārikāsatehi saddhiṃ puṇṇaghaṭe gahetvā nikkhamiṃsu, tāsaṃ pacchato seṭṭhibhariyā sabbālaṅkārapaṭimaṇḍitā pañcahi mātugāmasatehi saddhiṃ puṇṇapātiyo gahetvā nikkhami, sabbesaṃ pacchato mahāseṭṭhi [Pg.109] ahatavatthanivattho ahatavatthanivattheheva pañcahi seṭṭhisatehi saddhiṃ bhagavantaṃ abbhuggañchi. Bhagavā imaṃ upāsakaparisaṃ purato katvā mahābhikkhusaṅghaparivuto attano sarīrappabhāya suvaṇṇarasasekasiñcanāni viya vanantarāni kurumāno anantāya buddhalīlāya aparimāṇāya buddhasiriyā jetavanavihāraṃ pāvisi. 大长者也准备了寺院的庆典，在如来进入祇陀林那天，他让自己的儿子穿戴所有装饰，与五百位同样装扮的少年一同前去。他与眷属手持五百面五色鲜艳的旗帜，走在十力者前面；在他们后面，大苏芭达和小苏芭达两位长者之女，与五百位少女一起手持满瓶而出；在她们后面，长者的妻子全身装饰，与五百位妇女一起手持满钵而出；在所有人后面，大长者身穿新衣，与五百位同样穿着新衣的长者一起去迎接世尊。世尊让这群在家信众走在前面，自己由大比丘僧团围绕，以自身的光芒如以金液浇灌般照亮林间，以无尽的佛陀风采和无量的佛陀荣耀，进入了祇陀林。 Atha naṃ anāthapiṇḍiko āpucchi – ‘‘kathāhaṃ, bhante, imasmiṃ vihāre paṭipajjāmī’’ti? ‘‘Tena hi, gahapati, imaṃ vihāraṃ āgatānāgatassa cātuddisassa bhikkhusaṅghassa patiṭṭhāpehī’’ti. ‘‘Sādhu, bhante’’ti mahāseṭṭhi suvaṇṇabhiṅgāraṃ ādāya dasabalassa hatthe udakaṃ pātetvā ‘‘imaṃ jetavanavihāraṃ āgatānāgatassa cātuddisassa buddhappamukhassa bhikkhusaṅghassa dammī’’ti adāsi. Satthā vihāraṃ paṭiggahetvā anumodanaṃ karonto – 于是，给孤独长者请问世尊：“尊者，关于这座寺院，我应当如何行事？”“那么，居士，你应当将此寺院奉献给四方来去的比丘僧团。”“好的，尊者。”大长者说着，拿起金瓶，在十力者的手上倒水，说道：“我将这座祇陀林布施给以佛陀为首的、四方来去的比丘僧团。”导师接受了寺院，作随喜说： ‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca; Sarīsape ca makase, sisire cāpi vuṭṭhiyo. “寒暑能遮挡，野兽亦能防；蚊虻与蛇行，风雨亦无伤。 ‘‘Tato vātātapo ghoro, sañjāto paṭihaññati; Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ. “亦阻烈风热，生起皆得防；为庇护安乐，为禅修内观。 ‘‘Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ; Tasmā hi paṇḍito poso, sampassaṃ atthamattano. 布施僧伽住处，为佛陀所称赞为最上；是故贤智者，当见自己之利益， ‘‘Vihāre kāraye ramme, vāsayettha bahussute; Tesaṃ annañca pānañca, vatthasenāsanāni ca. 当建悦意住处，于中安住多闻者；于彼供饮食，衣物与卧具， ‘‘Dadeyya ujubhūtesu, vippasannena cetasā; Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ; Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. (cūḷava. 295) – 以清净之心，施予正直者。彼为说正法，能除一切苦；于此知此法，无漏般涅槃。” Vihārānisaṃsaṃ kathesi. Anāthapiṇḍiko dutiyadivasato paṭṭhāya vihāramahaṃ ārabhi. Visākhāya vihāramaho catūhi māsehi niṭṭhito, anāthapiṇḍikassa [Pg.110] pana vihāramaho navahi māsehi niṭṭhāsi. Vihāramahepi aṭṭhāraseva koṭiyo pariccāgaṃ agamaṃsu. Iti ekasmiṃyeva vihāre catupaṇṇāsakoṭisaṅkhaṃ dhanaṃ pariccaji. 佛陀宣说了住处的功德。给孤独（Anāthapiṇḍika）从第二天起，便着手操办精舍献呈大典。毘舍佉（Visākhā）的精舍大典，四个月即终；而给孤独的精舍大典，则九个月方终。其献呈大典亦花费了一亿八千万。如此，仅于一座精舍，他便布施了五亿四千万的财富。 Atīte pana vipassissa bhagavato kāle punabbasumitto nāma seṭṭhi suvaṇṇiṭṭhakāsanthārena kiṇitvā tasmiṃyeva ṭhāne yojanappamāṇaṃ saṅghārāmaṃ kāresi. Sikhissa pana bhagavato kāle sirivaḍḍho nāma seṭṭhi suvaṇṇaphālasanthārena kiṇitvā tasmiṃyeva ṭhāne tigāvutappamāṇaṃ saṅghārāmaṃ kāresi. Vessabhussa bhagavato kāle sotthiyo nāma seṭṭhi suvaṇṇahatthipadasanthārena kiṇitvā tasmiṃyeva ṭhāne aḍḍhayojanappamāṇaṃ saṅghārāmaṃ kāresi. Kakusandhassa bhagavato kāle accuto nāma seṭṭhi suvaṇṇiṭṭhakāsanthārena kiṇitvā tasmiṃyeva ṭhāne gāvutappamāṇaṃ saṅghārāmaṃ kāresi. Koṇāgamanassa bhagavato kāle uggo nāma seṭṭhi suvaṇṇakacchapasanthārena kiṇitvā tasmiṃyeva ṭhāne aḍḍhagāvutappamāṇaṃ saṅghārāmaṃ kāresi. Kassapassa bhagavato kāle sumaṅgalo nāma seṭṭhi suvaṇṇayaṭṭhisanthārena kiṇitvā tasmiṃyeva ṭhāne soḷasakarīsappamāṇaṃ saṅghārāmaṃ kāresi. Amhākaṃ pana bhagavato kāle anāthapiṇḍiko nāma seṭṭhi kahāpaṇakoṭisanthārena kiṇitvā tasmiṃyeva ṭhāne aṭṭhakarīsappamāṇaṃ saṅghārāmaṃ kāresi. Idaṃ kira ṭhānaṃ sabbabuddhānaṃ avijahitaṭṭhānameva. 过去，在毗婆尸世尊之时，有一位名叫须弥多(Sumitta)的长者，用金砖铺地买下那地方，建造了一座方圆一由旬的僧伽蓝。在尸弃(Sikhī)世尊之时，有一位名叫吉祥增的长者，用金犁铧铺地买下那地方，建造了一座方圆三伽乌特(gāvuta)的僧伽蓝。在毗舍浮世尊之时，有一位名叫索提亚(Sotthiya)的长者，用金象足印铺地买下那地方，建造了一座方圆半由旬的僧伽蓝。在拘留孙世尊之时，有一位名叫阿楚塔(Accuta)的长者，用金砖铺地买下那地方，建造了一座方圆一伽乌特的僧伽蓝。在拘那含牟尼世尊之时，有一位名叫乌伽(Ugga)的长者，用金龟铺地买下那地方，建造了一座方圆半伽乌特的僧伽蓝。在迦叶世尊之时，有一位名叫须曼伽罗(Sumaṅgala)的长者，用金杖铺地买下那地方，建造了一座方圆十六卡利沙(karīsa)的僧伽蓝。而在我们世尊之时，给孤独长者用俱胝钱币铺地买下那地方，建造了一座方圆八卡利沙的僧伽蓝。据说，此地乃是诸佛所不舍离之处。 Iti mahābodhimaṇḍe sabbaññutappattito yāva mahāparinibbānamañcā yasmiṃ yasmiṃ ṭhāne bhagavā vihāsi, idaṃ santikenidānaṃ nāmāti veditabbaṃ. 如是，从于大菩提座证得一切智，乃至大般涅槃床，凡世尊所住之处，皆应知此为近因缘。 Santikenidānakathā niṭṭhitā. 近因缘说终。 Nidānakathā niṭṭhitā. 因缘说终。 Therāpadānaṃ 长老本行 1. Buddhavaggo 1. 佛品 Abbhantaranidānavaṇṇanā 阿邦答勒因缘释义 5. 5. ‘‘Atha [Pg.111] buddhāpadānāni, suṇātha suddhamānasā; Tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā’’ti. – “诸佛本行，请净心谛听；三十波罗蜜圆满，无数法王尊。” Ettha athāti adhikārantarūpadassanatthe nipātapadaṃ, vibhattiyuttāyuttanipātadvayesu vibhattiyuttanipātapadaṃ. Atha vā – 此处“atha”一词，是表示另一主题的助词，在有格变化和无格变化的两种助词中，它属于有格变化的助词。或者说—— ‘‘Adhikāre maṅgale ceva, nipphannatthevadhāraṇe; Anantarepagamane, atha-saddo pavattati’’. “于决断与吉祥，亦于已成与确定，于无间与离去，‘atha’一词转起。” Tathā hi – 诚然—— ‘‘Adhikiccaṃ adhiṭṭhānaṃ, adhiatthaṃ vibhāsati; Seṭṭhajeṭṭhakabhāvena, adhikāro vidhīyate’’ti. – “作为超胜之事、超胜之基，阐明超胜之义；以其最长最胜之故，制定为‘决断’。” Vuttattā buddhānaṃ samattiṃsapāramidhammānaṃ adhikiccato, seṭṭhajeṭṭhato adhikāraṭṭhena atha-saddena yuttamapadānānīti. Tividhabodhisattānaṃ pūjāmaṅgalasabhāvato ‘‘pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttama’’nti vacanato (khu. pā. 5.3; su. ni. 262) maṅgalaṭṭhena atha-saddena yuttamapadānānīti. Buddhādīnaṃ bhagavantānaṃ sampattikiccassa arahattamaggena nipphannato nipphannaṭṭhena atha-saddena yuttamapadānānīti. Buddhādīnaṃ arahattamaggādikusalato aññakusalānaṃ abhāvato avadhāraṇaṭṭhena nivāraṇaṭṭhena atha-saddena yuttamapadānānīti. Khuddakapāṭhasaṅgahānantaraṃ saṅgahitanti anantaraṭṭhena atha-saddena yuttamapadānānīti. Ito khuddakapāṭhato paṭṭhāyāti apagamanaṭṭhena atha-saddena yuttamapadānānīti. 如是说，因诸佛以圆满三十波罗蜜法为超胜之事，且其义最上最胜，故在“决断”的意义上，诸词与“atha”一词相应。又，因三种菩萨的自性为供养与吉祥，且如所说：“供养值得供养者，此为最上吉祥。”（《小诵》5.3；《经集》262），故在“吉祥”的意义上，诸词与“atha”一词相应。又，因诸佛等世尊的圆满事业由阿罗汉道所完成，故在“已成”的意义上，诸词与“atha”一词相应。又，因诸佛等除了阿罗汉道等善法外，别无其他善法，故在“确定”与“遮止”的意义上，诸词与“atha”一词相应。又，因其于《小诵》(Khuddakapāṭha)结集之后无间结集，故在“无间”的意义上，诸词与“atha”一词相应。又，因其义为“从此《小诵》开始”，故在“离去”的意义上，诸词与“atha”一词相应。 Buddhoti ettha bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya [Pg.112] buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, pabbajjāsaṅkhātena buddho, adutiyaṭṭhena buddho, taṇhāpahānaṭṭhena buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho, buddhi buddhaṃ bodhoti anatthantarametaṃ. Yathā nīlādivaṇṇayogato paṭo ‘‘nīlo paṭo, ratto paṭo’’ti vuccati, evaṃ buddhaguṇayogato buddho. Atha vā ‘‘bodhi’’vuccati catūsu maggesu ñāṇaṃ, tena ñāṇena sakaladiyaḍḍhasahassakilesārigaṇe khepetvā nibbānādhigamanato ñāṇaṃ ‘‘bodhī’’ti vuccati. Tena sampayutto samaṅgīpuggalo buddho. Teneva ñāṇena paccekabuddhopi sabbakilese khepetvā nibbānamadhigacchati. Buddhānaṃ pana catūsu asaṅkhyeyyesu kappasatasahassesu ca pāramiyo pūretvā bodhiñāṇassādhigatattā ca indriyaparopariyattañāṇamahākaruṇāsamāpattiñāṇayamakapāṭihīrañāṇasabbaññutaññāṇa- anāvaraṇaāsayānusayādiasādhāraṇañāṇānaṃ samadhigatattā ca ekāyapi dhammadesanāya asaṅkhyeyyāsattanikāye dhammāmataṃ pāyetvā nibbānassa pāpanato ca tadeva ñāṇaṃ buddhānamevādhikabhāvato tesameva sambuddhānaṃ apadānaṃ kāraṇaṃ buddhāpadānaṃ. Tañhi duvidhaṃ kusalākusalavasena. Paccekabuddhā pana na tathā kātuṃ samatthā, annādipaccayadāyakānaṃ saṅgahaṃ karontāpi – 于此，“佛陀”(buddho)者：因已觉悟诸谛，故为佛陀；因能觉醒众生，故为佛陀；因具全知，故为佛陀；因具遍见，故为佛陀；因无师自通，故为佛陀；因其（德名）远扬，故为佛陀；因其被称为漏尽者，故为佛陀；因其被称为无烦恼者，故为佛陀；因其被称为出家者，故为佛陀；因其义为无双，故为佛陀；因其义为已断渴爱，故为佛陀；因其已行于唯一道，故为佛陀；因其独自圆满觉悟无上正等觉，故为佛陀；因其已破无明、获得智慧，故为佛陀。智慧(buddhi)、佛(buddha)、觉悟(bodhi)，此三者意义无别。譬如布料，因与蓝色等颜色结合而被称为“蓝布”、“红布”，同样，因具足觉悟之德，故被称为“佛陀”。又，“菩提”(bodhi)者，乃四道中之智。凭借此智，摧毁所有一千五百种烦恼敌军而证得涅槃，故此智被称为“菩提”。与此智相应、具足的个体(puggala)即是佛陀。独觉佛(paccekabuddha)亦凭借此智，断尽一切烦恼而证得涅槃。然而，诸佛于四阿僧祇又十万劫中圆满诸波罗蜜，证得菩提智，并圆满证得根上下智、大悲等至智、双神变智、一切智智、无碍智、意向随眠智等不共之智，且能以一席说法，令无数众生饮不死法露、使其到达涅槃。因此，正是此等智慧在诸佛身上最为超胜，此等正自觉者的本行(apadāna)或说缘由(kāraṇa)，即是“佛本行”(buddhāpadāna)。此本行依善与不善而分为两种。而独觉佛则无此能力，纵然他们也摄受布施食物等资具的施主—— ‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu; Pūrentu cittasaṅkappā, cando pannaraso yathā. 汝所意欲与祈愿，愿其迅速得成就；心中一切之所思，圆满犹如十五之月。 ‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu; Pūrentu cittasaṅkappā, maṇi jotiraso yathā’’ti. (dī. ni. aṭṭha. 2.95 pubbūpanissayasampattikathā; a. ni. aṭṭha. 1.1.192; dha. pa. aṭṭha. 1.sāmāvatīvatthu) – “你所意欲与期盼，愿其迅速得成就；心中一切之所想，圆满犹如光明宝珠。”（《长部注》2.95，〈宿缘成就论〉；《增支部注》1.1.192；《法句经注》1，〈萨玛瓦蒂的故事〉） Imāhi dvīhiyeva gāthāhi dhammaṃ desenti. Desentāpi asaṅkhyeyyasattanikāye bodhetuṃ na sakkuṇanti, tasmā na sabbaññubuddhasadisā hutvā pāṭiekkaṃ visuṃ buddhāti paccekabuddhā. Tesaṃ apadānaṃ kāraṇaṃ paccekabuddhāpadānaṃ. 他们仅用此二偈说法。即使如此说法，也无法使无数众生觉悟，因此他们不像全知佛（sabbaññubuddha）那样，而是各自单独觉悟，故名独觉佛（paccekabuddha）。他们的传记因缘，即是《独觉佛传》（Paccekabuddhāpadāna）。 Ciraṃ [Pg.113] ṭhitāti therā. Atha vā thiratarasīlācāramaddavādiguṇehi yuttāti therā. Atha vā thiravarasīlasamādhipaññāvimuttivimuttiñāṇadassanaguṇehi yuttāti therā. Atha vā thiratarasaṅkhātapaṇītānuttarasantinibbānamadhigatāti therā, therānaṃ apadānāni therāpadānāni. Tathā tādiguṇehi yuttāti therī, therīnaṃ apadānāni therīpadānāni. Tesu buddhāpadāne pañceva apadānāni, pañceva suttantā. Tenāhu porāṇā – 长久住世者，是为长老（thera）。又或者，因具足更坚固的戒行、威仪、柔和等功德，是为长老。又或者，因具足坚固殊胜的戒、定、慧、解脱、解脱知见等功德，是为长老。又或者，因证得被称为“更坚固”的、精妙、无上、寂静的涅槃，是为长老。长老们的传记即《长老传》（Therāpadāna）。同样，具足此等功德者为长老尼（therī），长老尼们的传记即《长老尼传》（Therīpadāna）。在《佛陀传》（Buddhāpadāna）中，仅有五篇传记与五部经。因此古人说： ‘‘Pañceva apadānāni, pañca suttāni yassa ca; Idaṃ buddhāpadānanti, paṭhamaṃ anulomato’’ti. “五篇传记，五部经，此为《佛陀传》，依序为第一。” Paccekabuddhāpadānepi pañceva apadānāni, pañceva suttantā. Tenāhu porāṇā – 《独觉佛传》中亦仅有五篇传记、五部经。因此古人说： ‘‘Pañceva apadānāni, pañca suttāni yassa ca; Idaṃ paccekabuddhāpadānanti, dutiyaṃ anulomato’’ti. “五篇传记，五部经，此为《独觉佛传》，依序为第二。” Therāpadānesu dasādhikapañcasatāpadānāni, vaggato ekapaññāsa vaggā. Tenāhu porāṇā – 《长老传》中有五百一十篇传记，分为五十一品。因此古人说： ‘‘Pañcasatadasapadānāni, ekapaññāsa vaggato; Idaṃ therāpadānanti, tatiyaṃ anulomato’’ti. “五百一十篇传记，分为五十一品；此为《长老传》，依序为第三。” Therīapadānesu cattālīsaṃ apadānāni, vaggato caturo vaggā. Tenāhu porāṇā – 《长老尼传》中有四十篇传记，分为四品。因此古人说： ‘‘Cattālīsaṃpadānāni, catuvaggāni yassa ca; Idaṃ therīpadānanti, catutthaṃ anulomato’’ti. “四十篇传记，分为四品；此为《长老尼传》，依序为第四。” Apadānanti ettha apadāna-saddo kāraṇagahaṇaapagamanapaṭipāṭiakkosanādīsu dissati. Tathā hi esa ‘‘khattiyānaṃ apadānaṃ, brāhmaṇānaṃ apadāna’’ntiādīsu kāraṇe dissati, khattiyānaṃ kāraṇaṃ brāhmaṇānaṃ kāraṇanti attho. ‘‘Upāsakānaṃ apadāna’’ntiādīsu gahaṇe dissati, saṃsuṭṭhu gahaṇanti attho. ‘‘Vāṇijānaṃ apadānaṃ, suddānaṃ apadāna’’ntiādīsu apagamane dissati, tato tato tesaṃ apagamananti attho. ‘‘Piṇḍapātiko [Pg.114] bhikkhu sapadānacāravasena piṇḍāya caratī’’tiādīsu paṭipāṭiyā dissati, gharapaṭipāṭiyā caratīti attho. ‘‘Apagatā ime sāmaññā, apagatā ime brahmaññāti apadānetī’’tiādīsu akkosane dissati, akkosati paribhāsatīti attho. Idha pana kāraṇe dissati. Tasmā buddhānaṃ apadānāni buddhāpadāni, buddhakāraṇānīti attho. Gaṅgāvālukūpamānaṃ anekesaṃ buddhānaṃ dānapāramitādisamattiṃsapāramitā kāraṇanti daṭṭhabbaṃ. Atha adhikārādīsu yuttaapadānāni suddhamānasā suṇāthāti sambandho. 在此，“事迹”(apadāna)一词可见于因缘、领受、离去、次第、呵责等义。例如，在“刹帝利(khattiya)之事迹，婆罗门(brāhmaṇa)之事迹”等句中，可见其“因缘”义，即刹帝利之因缘、婆罗门之因缘。在“优婆塞之事迹”等句中，可见其“领受”义，即善领受之义。在“商人(vāṇija)之事迹，首陀罗(sudda)之事迹”等句中，可见其“离去”义，即他们从彼处离去之义。在“托钵比丘以次第行(sapadānacāra)的方式乞食”等句中，可见其“次第”义，即挨家挨户之义。在“‘此等沙门已离沙门性，此等婆罗门已离婆罗门性’，故为‘呵责’(apadāna)”等句中，可见其“呵责”义，即呵斥、毁骂之义。于此，则为“因缘”义。因此，诸佛之因缘事迹(buddhāpadāna)，义为诸佛之因缘。当知，其因缘即是无数如恒河沙之佛陀所圆满的布施波罗蜜(dānapāramitā)等三十波罗蜜。此后，与“具清净心者，请听与发愿等相应的因缘事迹”相连接。 Tattha suddhamānasāti arahattamaggañāṇena diyaḍḍhakilesasahassaṃ khepetvā ṭhitattā suddhamānasā parisuddhacittā suddhahadayā pañcasatā khīṇāsavā imasmiṃ dhammasabhāye sannisinnā suṇātha, ohitasotā manasi karothāti attho. 在此，“具清净心者”(suddhamānasā)是指：以阿罗汉道智(arahattamaggañāṇa)灭尽一千五百烦恼而住，故心清净、心纯净、意纯净的五百位漏尽者(khīṇāsava)，于此法会中集坐。其义为：你们当倾耳谛听，善思念之。 Ettha pana ‘‘apadānānī’’ti avatvā paccekabuddhāpadānatherāpadānatherīapadānesu vijjamānesupi ‘‘atha buddhāpadānānī’’ti vacanaṃ khandhayamakaāyatanadhātusaccasaṅkhāraanusayayamakesu vijjamānesupi padhānavasena ādivasena ca ‘‘mūlayamaka’’nti vacanaṃ viya, terasasaṅghādisesadveaniyatatiṃsanissaggiyesu vijjamānesupi padhānavasena ādivasena ca ‘‘pārājikakaṇḍo’’ti vacanaṃ viya ca idhāpi padhānavasena ādivasena ca vuttanti daṭṭhabbaṃ. 此处，虽有《独觉佛本行》(Paccekabuddhāpadāna)、《长老本行》(Therāpadāna)、《长老尼本行》(Therīapadāna)，却不说“诸本行”(apadānāni)，而说“诸佛本行”(buddhāpadānāni)，当知此亦是因其为首、为要而说。犹如虽有蕴双(khandhayamaka)、处双(āyatanayamaka)、界双(dhātuyamaka)、谛双(saccayamaka)、行双(saṅkhārayamaka)、随眠双(anusayayamaka)，却因其为首、为要而说《根本双》(Mūlayamaka)；又如虽有十三条僧残(saṅghādisesa)、二条不定法(aniyata)、三十条尼萨耆(nissaggiya)，却因其为首、为要而说《波罗夷篇》(Pārājikakaṇḍa)。 ‘‘Sammāsambuddhāpadānānī’’ti vattabbe ‘‘vaṇṇāgamo…pe… pañcavidhaṃ nirutta’’nti niruttinayena vā ‘‘tesu vuddhilopāgamavikāraviparītādesā cā’’ti suttena vā tatiyatthavācakassa sammātinipātapadassa, sayaṃsaddatthavācakassa sa-ntiupasaggapadassa ca lopaṃ katvā kitantavācībuddhasaddameva gahetvā gāthābandhasukhatthaṃ ‘‘buddhāpadānānī’’ti vuttaṃ. Tasmā sammāsambuddhāpadānānīti attho. 当应说为“诸正自觉者本行(Sammāsambuddhāpadānāni)”时，是依据“字母增添……乃至……五种释词法”的释词法，或依据“于彼等中有增、减、转、倒、替”的经则，为了偈颂的音律优美，省略了表示“完全”义的助词“sammā”与表示“自己”义的前缀“saṃ”，只取了表示“觉者”的“buddha”一词，而说为“诸佛本行(Buddhāpadānāni)”。因此，其义即是“诸正自觉者本行”。 Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya 如是，于《清净者之喜悦》，即《本行》的义注中， Abbhantaranidānavaṇṇanā niṭṭhitā. 《阿邦答勒因缘释义》终。 1. Buddhaapadānavaṇṇanā 1. 佛陀本行释义 Idāni [Pg.115] abbhantaranidānānantaraṃ apadānaṭṭhakathaṃ kathetukāmo – 现在，于《阿邦答勒因缘》之后，为欲开示《本行义注》，故说： ‘‘Sapadānaṃ apadānaṃ, vicitranayadesanaṃ; Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo; Tassa dāni anuppatto, atthasaṃvaṇṇanākkamo’’ti. “具因缘之《本行》(Apadāna)，含种种善巧开示，大仙人们已结集，于《小部》(Khuddakanikāya)之中。如今已次第轮到，为之作义理阐释。” Tattha yaṃ apadānaṃ tāva ‘‘sakalaṃ buddhavacanaṃ ekavimuttirasa’’nti vuttattā ekarase saṅgahaṃ gacchati, dhammavinayavasena dvidhāsaṅgahe dhamme saṅgahaṃ gacchati, paṭhamamajjhimapacchimabuddhavacanesu majjhimabuddhavacane saṅgahaṃ gacchati, vinayābhidhammasuttantapiṭakesu suttantapiṭake saṅgahaṃ gacchati, dīghanikāyamajjhimasaṃyuttaaṅguttarakhuddakanikāyesu pañcasu khuddakanikāye saṅgahaṃ gacchati, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu sāsanaṅgesu gāthāya saṅgahitaṃ. 于此，此《本行》(Apadāna)，首先，因有言说“一切佛语皆为一解脱味”，故摄于一味。以法与律二分，则摄于法。于初、中、后三时教中，则摄于中时教。于律藏、论藏、经藏三藏中，则摄于经藏。于长部、中部、相应部、增支部、小部五部中，则摄于小部。于九分教（契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广）中，则被摄于偈颂。 ‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto; Caturāsītisahassāni, yeme dhammā pavattino’’ti. – 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。 Evaṃ vuttacaturāsītisahassadhammakkhandhesu katipayadhammakkhandhasaṅgahitaṃ hotīti. 如是，于所说的八万四千法蕴中，此《本行》被摄为若干法蕴。 Idāni taṃ apadānaṃ dassento ‘‘tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā’’ti āha. Tattha dasapāramitāva pacchimamajjhimukkaṭṭhavasena dasapāramīdasaupapāramīdasaparamatthapāramīnaṃ vasena samattiṃsapāramī. Tāhi saṃsuṭṭhu puṇṇā sampuṇṇā samannāgatā samaṅgībhūtā ajjhāpannā saṃyuttāti tiṃsapāramisampuṇṇā. Sakalalokattayavāsine sattanikāye mettākaruṇāmuditāupekkhāsaṅkhātāhi catūhi brahmavihārasamāpattīhi vā phalasamāpattivihārena vā ekacittabhāvena attano ca kāye rañjenti allīyāpentīti rājāno, dhammena rājāno dhammarājā, itthambhūtā buddhā. Dasasataṃ sahassaṃ dasasahassaṃ satasahassaṃ dasasatasahassaṃ koṭi pakoṭi koṭippakoṭi nahutaṃ ninnahutaṃ akkhobhiṇi bindu abbudaṃ nirabbudaṃ ahahaṃ ababaṃ aṭaṭaṃ sogandhikaṃ uppalaṃ kumudaṃ puṇḍarikaṃ padumaṃ kathānaṃ mahākathānaṃ asaṅkhyeyyānaṃ vasena asaṅkhiyā saṅkhārahitā dhammarājāno atītā vigatā niruddhā abbhatthaṃ gatāti adhippāyo. 现在，为开示此《本行》，而说：“圆满三十波罗蜜，法王无数不可量。”此处，十波罗蜜依下、中、上三品，分为十波罗蜜、十近波罗蜜、十胜义波罗蜜，合为三十波罗蜜。因其善巧圆满、具足相应、达成并结合此等波罗蜜，故称“圆满三十波罗蜜”。能以慈、悲、喜、舍此四梵住定，或以果定之住，一心地令三界一切有情众，对自己心生欢喜与依恋，故为“王”。以法为王，故为“法王”；如是者，即是诸佛。以十、百、千……乃至阿僧祇等数亦无法计算，离于计数，故为“无数”。此意谓：过去的法王们皆已逝去、消亡、寂灭、不复存在。 6. Tesu [Pg.116] atītabuddhesu katādhikārañca attanā bodhisattabhūtena cakkavattiraññā hutvā katasambhārañca ānandattherena puṭṭho bhagavā ‘‘sambodhiṃ buddhaseṭṭhāna’’ntiādimāha. Bho ānanda, mama apadānaṃ suṇohīti adhippāyo. Ānanda, ahaṃ pubbe bodhisambhārapūraṇakāle cakkavattirājā hutvā seṭṭhānaṃ pasaṭṭhānaṃ paṭividdhacatusaccānaṃ buddhānaṃ sambodhiṃ catusaccamaggañāṇaṃ sabbaññutaññāṇaṃ vā sirasā abhivādayeti sambandho. Sasaṅghe sāvakasaṅghasahite lokanāyake lokajeṭṭhe buddhe dasahi aṅgulīhi ubhohi hatthapuṭehi namassitvā vanditvā sirasā sīsena abhivādaye ādarena thomanaṃ katvā paṇāmaṃ karomīti attho. 6. 当阿难长老请问世尊，关于祂在过去诸佛处所作的发愿，以及祂身为菩萨、作转轮王时所积集的资粮时，世尊便说了“诸佛最胜之正觉……”等。其意为：“阿难，请听我的本行！”其文句关联如下：“阿难，我往昔圆满菩提资粮时，曾为转轮王，以头顶礼彼等最胜、最上、已洞见四谛的诸佛之正觉——亦即四谛道智或一切知智。”其义理是：我以合掌的双手十指，礼敬、顶礼连同其声闻僧团的世间导师、世间最上首的佛陀，我以头，即以头顶礼，亦即恭敬地赞颂、致敬。 7. Yāvatā buddhakhettesūti dasasahassacakkavāḷesu buddhakhettesu, ākāsaṭṭhā ākāsagatā, bhūmaṭṭhā bhūmitalagatā, veḷuriyādayo satta ratanā asaṅkhiyā saṅkhārahitā, yāvatā yattakā, vijjanti. Tāni sabbāni manasā cittena samāhare, saṃ suṭṭhu cittena adhiṭṭhahitvā āharissāmīti attho, mama pāsādassa sāmantā rāsiṃ karomīti attho. 7. “所有佛土中”(yāvatā buddhakhettesu)意为，在一万个轮围世界的佛土中，所有住于虚空、行于虚空，住于大地、行于大地的无数琉璃(veḷuriya)等七宝，凡是存在的，我皆以心意汇集。其义为：我以善心决意带来它们，亦即在我的宫殿周围将它们堆积起来。 8. Tattha rūpiyabhūmiyanti tasmiṃ anekabhūmimhi pāsāde rūpiyamayaṃ rajatamayaṃ bhūmiṃ nimmitanti attho. Ahaṃ ratanamayaṃ sattahi ratanehi nimmitaṃ anekasatabhūmikaṃ pāsādaṃ ubbiddhaṃ uggataṃ nabhamuggataṃ ākāse jotamānaṃ māpayinti attho. 8. “于彼处，于银地”(Tattha rūpiyabhūmiyaṃ)意为，在那多层宫殿中，造作出银所成的地面。其义为：我化作一座由七宝所成、有数百楼层、高耸入云、在空中闪耀的宫殿。 9. Tameva pāsādaṃ vaṇṇento ‘‘vicittathambha’’ntyādimāha. Vicittehi anekehi masāragallādivaṇṇehi thambhehi ussāpitaṃ sukataṃ suṭṭhu kataṃ lakkhaṇayuttaṃ ārohapariṇāhavasena suṭṭhu vibhattaṃ anekakoṭisatagghanatoraṇanimmitattā mahārahaṃ. Punapi kiṃ visiṭṭhaṃ? Kanakamayasaṅghāṭaṃ suvaṇṇehi katatulāsaṅghāṭavalayehi yuttaṃ, tattha ussāpitakontehi ca chattehi ca maṇḍitaṃ sobhitaṃ pāsādanti sambandho. 9. 为描述那座宫殿，说了“彩柱”（vicittathambha）等语。它由饰有玛瑙（masāragalla）等多种色彩的柱子支撑，造作精善，具足相好，依高度与周长而善加分割，因建有价值数百俱胝（koṭi）的门楼而极为贵重。还有何殊胜之处？它有黄金所成的斗拱（saṅghāṭa），配有黄金所造的横梁、斗拱与圆环，并以竖立的旗幡和伞盖装饰而庄严美丽。此皆与宫殿相关联。 10. Punapi pāsādasseva sobhaṃ vaṇṇento ‘‘paṭhamā veḷuriyā bhūmī’’tyādimāha. Tassa anekasatabhūmipāsādassa subhā iṭṭhā kantā manāpā [Pg.117] abbhasamā valāhakapaṭalasadisā vimalā nimmalā veḷuriyamaṇimayā nīlavaṇṇā paṭhamā bhūmi ahosīti attho. Jalajanaḷinapadumehi ākiṇṇā samaṅgībhūtā varāya uttamāya kañcanabhūmiyā suvaṇṇabhūmiyāva sobhatīti attho. 10. 再者，为描述宫殿的庄严，说了“第一层地为琉璃所成”（paṭhamā veḷuriyā bhūmi）等语。其义为：那数百楼层宫殿的第一层地，是美妙、悦意、可爱、怡人的，如天空，如云层，无瑕无垢，由琉璃宝所成，呈青蓝色。其上遍布水生莲、白莲、红莲，和谐一致，如最胜妙的金地（suvaṇṇabhūmi）般庄严美丽，此其义。 11. Tasseva pāsādassa kāci bhūmi pavāḷaṃsā pavāḷakoṭṭhāsā pavāḷavaṇṇā, kāci bhūmi lohitakā lohitavaṇṇā, kāci bhūmi subhā manoharā indagopakavaṇṇābhā rasmiyo niccharamānā, kāci bhūmi dasa disā obhāsatīti attho. 11. 那座宫殿中，有些楼层由珊瑚构成，呈珊瑚色；有些楼层呈赤血色；有些楼层美妙悦意，散发出胭脂虫（indagopaka）般的光辉；又有些楼层光照十方。此其义。 12. Tasmiṃyeva pāsāde niyyūhā niggatapamukhasālā ca suvibhattā suṭṭhu vibhattā koṭṭhāsato visuṃ visuṃ katā sīhapañjarā sīhadvārā ca. Caturo vedikāti catūhi vedikāvalayehi jālakavāṭehi ca manoramā manaallīyanakā gandhāveḷā gandhadāmā ca olambantīti attho. 12. 就在那座宫殿里，有善加分割的顶饰（niyyūha）和突出的前厅，各区划被清楚地分开，还有狮子窗（sīhapañjara）和狮子门。“四重围栏”（Caturo vedikā）意为：有四重栏楯围绕，并有悦意的格子窗，还有芬芳的花串与花环垂挂下来，此其义。 13. Tasmiṃyeva pāsāde sattaratanabhūsitā sattaratanehi sobhitā kūṭāgārā. Kiṃ bhūtā? Nīlā nīlavaṇṇā, pītā pītavaṇṇā suvaṇṇavaṇṇā, lohitakā lohitakavaṇṇā rattavaṇṇā, odātā odātavaṇṇā setavaṇṇā, suddhakāḷakā amissakāḷavaṇṇā, kūṭāgāravarūpetā kūṭāgāravarehi kaṇṇikakūṭāgāravarehi upeto samannāgato so pāsādoti attho. 13. 就在那座宫殿里，有以七宝装饰、因七宝而庄严的尖顶阁楼。是怎样的呢？有青色的，呈青色；有黄色的，呈金色；有赤色的，呈红色；有洁白的，呈雪白色；有纯黑的，呈无杂的黑色。那宫殿具备最胜阁楼的形态，拥有最胜的、带檐饰的尖顶阁楼，此其义。 14. Tasmiṃyeva pāsāde olokamayā uddhammukhā padumā supupphitā padumā sobhanti, sīhabyagghādīhi vāḷamigagaṇehi ca haṃsakoñcamayūrādipakkhisamūhehi ca sobhito so pāsādoti attho. Atiucco hutvā nabhamuggatattā nakkhattatārakāhi ākiṇṇo candasūrehi candasūriyarūpehi ca maṇḍito so pāsādoti attho. 14. 于彼殿中，有供观赏、向上盛开之莲花以为庄严。其殿又为狮、虎等猛兽群，以及天鹅、白鹭、孔雀等鸟群所庄严，此其义。其殿极为高耸，上达天际，故遍布星辰，并由日月以及日月之形相所装饰，此其义。 15. So eva cakkavattissa pāsādo hemajālena suvaṇṇajālena sañchannā, soṇṇakiṅkaṇikāyuto suvaṇṇakiṅkaṇikajālehi yuto samannāgatoti attho. Manoramā manallīyanakā soṇṇamālā suvaṇṇapupphapantiyo vātavegena vātappahārena kūjanti saddaṃ karontīti attho. 15. 彼转轮王之殿，为金网所覆，配有金铃网，此其义。悦意之金花鬘与金花串，因风力吹拂而作鸣响，此其义。 16. Mañjeṭṭhakaṃ [Pg.118] mañjiṭṭhavaṇṇaṃ, lohitakaṃ lohitavaṇṇaṃ, pītakaṃ pītavaṇṇaṃ, haripiñjaraṃ jambonadasuvaṇṇavaṇṇaṃ pañjaravaṇṇañca dhajaṃ nānāraṅgehi anekehi vaṇṇehi, sampītaṃ rañjitaṃ dhajaṃ, ussitaṃ tasmiṃ pāsāde ussāpitaṃ. Dhajamālinīti liṅgavipallāsavasena vuttaṃ, dhajamālāyutto so pāsādoti attho. 16. 有茜草色、赤色、黄色、黄褐色、阎浮金色、金黄色之旗幡，为种种色彩所染，高竖于彼殿之上。“有旗幡鬘”（Dhajamālinī）一词，此处乃依性转换而说，其义为：彼殿配有旗幡之鬘饰。 17. Tasmiṃ pāsāde attharaṇādayo vaṇṇento ‘‘na naṃ bahū’’tyādimāha. Tattha naṃ pāsādaṃ bahūhi avijjamānaṃ nāma natthīti attho, nānāsayanavicittā anekehi attharaṇehi vicittā sobhitā mañcapīṭhādisayanā anekasatā anekasatasaṅkhyā, kiṃ bhūtā? Phalikā phalikamaṇimayā phalikāhi katā, rajatāmayā rajatehi katā, maṇimayā nīlamaṇīhi katā, lohitaṅgā rattajātimaṇīhi katā, masāragallamayā kabaravaṇṇamaṇīhi katā, saṇhakāsikasanthatā saṇhehi sukhumehi kāsikavatthehi atthatā. 17. 为说彼殿中之铺设物等，佛言“无有不多”等句。其义为：于彼殿中，无物不丰；有为种种铺设物所庄严之床、座等卧具，成百上千，种类繁多。其质如何？有水晶（phalika）所制，白银所制，青宝石（nīlamaṇi）所制，红宝石（lohitaṅga）所制，杂色宝石（masāragalla）所制者，皆铺有柔软精细之迦尸（Kāsī）国布。 18. Pāvurāti pāvuraṇā. Kīdisā? Kambalā lomasuttehi katā, dukūlā dukūlapaṭehi katā, cīnā cīnapaṭehi katā, pattuṇṇā pattuṇṇadese jātapaṭehi katā, paṇḍu paṇḍuvaṇṇā, vicittattharaṇaṃ anekehi attharaṇehi pāvuraṇehi ca vicittaṃ, sabbaṃ sayanaṃ, manasā cittena, ahaṃ paññapesinti attho. 18. “盖物”(pāvurā)即是覆盖物。是怎样的呢？“毛毯”(kambala)是由兽毛线所制成；“杜古罗衣”(dukūla)是由杜古罗布所制成；“支那衣”(cīnā)是由支那布所制成；“波陀那衣”(pattuṇṇā)是由产自波陀那国的布所制成；“白色的”(paṇḍu)即是白色。“五彩缤纷的铺设物”(vicittattharaṇaṃ)是指以多种铺盖物和覆盖物装饰得五彩缤纷的整个卧具。其义为：“我以心意化现(ahaṃ paññapesiṃ)”。 19. Tadeva pāsādaṃ vaṇṇento ‘‘tāsu tāsveva bhūmīsū’’tiādimāha. Tattha ratanakūṭalaṅkatanti ratanamayakūṭehi ratanakaṇṇikāhi alaṅkataṃ sobhitanti attho. Maṇiverocanā ukkāti verocanamaṇīhi rattamaṇīhi katā, ukkā daṇḍapadīpā. Dhārayantā sutiṭṭhareti ākāse suṭṭhu dhārayantā gaṇhantā anekasatajanā suṭṭhu tiṭṭhantīti attho. 19. 在描述那同一座宫殿时，他说了“于彼彼楼层”等。于此，“以宝顶庄严”(ratanakūṭalaṅkataṃ)意为以宝石所成的顶饰和宝耳饰庄严，使其辉煌。“辉耀宝炬”(Maṇiverocanā ukkā)意为以辉耀宝石(verocanamaṇi)和红宝石(rattamaṇi)所造的火炬；“火炬”(ukkā)即是柄灯。“善持而立”(Dhārayantā sutiṭṭhare)意为数百人于空中善持之，稳固站立。 20. Puna tadeva pāsādaṃ vaṇṇento ‘‘sobhanti esikāthambhā’’tiādimāha. Tattha esikāthambhā nāma nagaradvāre sobhanatthāya nikhātā [Pg.119] thambhā, subhā iṭṭhā, kañcanatoraṇā suvaṇṇamayā, jambonadā jambonadasuvaṇṇamayā ca, sāramayā khadirarukkhasāramayā ca rajatamayā ca toraṇā sobhanti, esikā ca toraṇā ca taṃ pāsādaṃ sobhayantīti attho. 20. 再次描述那同一座宫殿时，他说了“门柱庄严”等。于此，所谓“门柱”(esikāthambha)，是为庄严城门而立的柱子，美好悦意。“金门楼”(kañcanatoraṇa)是黄金所成，“阎浮檀金”(jambonada)门楼是阎浮檀金所成，还有以“心材”(sāramaya)——即佉陀罗(khadira)树心——以及白银所造的门楼，都光彩照人。其义为：这些门柱与门楼共同庄严着那座宫殿。 21. Tasmiṃ pāsāde suvibhattā anekā sandhī kavāṭehi ca aggaḷehi ca cittitā sobhitā sandhiparikkhepā sobhayantīti attho, ubhatoti tassa pāsādassa ubhosu passesu, puṇṇaghaṭā anekehi padumehi anekehi ca uppalehi, saṃyutā puṇṇā taṃ pāsādaṃ sobhayantīti attho. 21. 其义为：在那座宫殿中，诸多划分精妙的接合处(sandhī)与接合处周边(sandhiparikkhepā)，由彩饰的门扇(kavāṭa)和门闩(aggaḷa)所庄严，美化着宫殿。又，“两侧”(ubhato)即指在该宫殿的两侧，有盛满并饰以众多莲花(paduma)和青莲(uppala)的满瓶(puṇṇaghaṭa)，也庄严着那座宫殿。 22-23. Evaṃ pāsādassa sobhaṃ vaṇṇetvā ratanamayaṃ pāsādañca sakkārasammānañca pakāsento ‘‘atīte sabbabuddhe cā’’tiādimāha. Tattha atīteti atikkante vigate kāle jāte bhūte, sasaṅghe sāvakasamūhasahite, sabbe lokanāyake buddhe sabhāvena pakativaṇṇena rūpena saṇṭhānena ca, sasāvake sāvakasahite, buddhe nimminitvā yena dvārena pāsādo pavisitabbo hoti, tena dvārena pavisitvā sasāvakā sabbe buddhā sabbasoṇṇamaye sakalasuvaṇṇamaye, pīṭhe nisinnā ariyamaṇḍalā ariyasamūhā ahesunti attho. 22-23. 如此称赞宫殿的庄严后，为显示宝石所成的宫殿及供养恭敬，而说“于过去一切佛”等偈。于此，“于过去”(atīte)，意指于已逝、已过的时代中，已生、已有者。其义为：化现出连同声闻众的一切世间导师——诸独觉佛(paccekabuddha)，皆具其自然色相、本有形体与姿态；化现出诸独觉佛连同其声闻，从应入宫殿之门进入后，所有独觉佛与声闻皆坐于纯金——完全由黄金——所造的座位上，成为圣者之集会、圣者之团体。 24-25. Etarahi vattamāne kāle anuttarā uttaravirahitā ye ca buddhā atthi saṃvijjanti, te ca paccekabuddhe anekasate sayambhū sayameva bhūte aññācariyarahite, aparājite khandhakilesābhisaṅkhāramaccudevaputtamārehi aparājite, jayamāpanne santappesinti attho. Bhavanaṃ mayhaṃ pāsādaṃ atītakāle ca vattamānakāle ca, sabbe buddhā samāruhuṃ saṃ suṭṭhu āruhiṃsūti attho. 24-25. 其义为：我使现今存在的、无上、无有更上者的数百位独觉佛(paccekabuddha)——他们自证圆觉(sayambhū)、无师自悟、不为蕴(khandha)、烦恼(kilesa)、行(abhisaṅkhāra)、死(maccu)、天子(devaputta)等魔罗(māra)所败而获得胜利——皆得满足。其义又为：于过去及现在之时，一切诸佛皆善登上我之宫殿。 26. Ye dibbā divi bhavā dibbā devaloke jātā, ye ca bahū kapparukkhā atthi. Ye ca mānusā manusse jātā ye ca bahū kapparukkhā atthi, tato sabbaṃ dussaṃ samāhantvā saṃ suṭṭhu āharitvā tecīvarāni kāretvā te paccekabuddhe ticīvarehi acchādemīti sambandho. 26. （此颂文之）关联如下：于天界——即生于天神世界——有众多如意树(kapparukkha)，于人间——即生于人类世界——亦有众多如意树。从彼处收集所有衣料，妥善取来，制成三衣，再以三衣覆盖彼等独觉佛。 27. Evaṃ [Pg.120] ticīvarehi acchādetvā pārupāpetvā tesaṃ nisinnānaṃ paccekabuddhānaṃ sampannaṃ madhuraṃ khajjaṃ khāditabbaṃ pūvādi kiñci, madhuraṃ bhojjaṃ bhuñjitabbaṃ āhārañca, madhuraṃ sāyanīyaṃ lehanīyañca, sampannaṃ madhuraṃ pivitabbaṃ aṭṭhapānañca, bhojanaṃ bhuñjitabbaṃ āhārañca, subhe sundare maṇimaye selamaye patte saṃ suṭṭhu pūretvā adāsiṃ paṭiggahāpesinti attho. 27. 其义为：如是以三衣覆盖、披戴已，为彼等就座之独觉佛，将圆满甜美之嚼食(khajja)（如糕饼等）、软食(bhojja)、尝食(sāyanīya)、舐食(lehanīya)、饮品(pāna)（如八种饮品）及其他食物，善满于精美之宝钵与石钵中，而作供养，令彼等领受。 28. Sabbe te ariyamaṇḍalā sabbe te ariyasamūhā, dibbacakkhu samā hutvā maṭṭhāti dibbacakkhusamaṅgino hutvā maṭṭhā kilesehi rahitattā siliṭṭhā sobhamānā cīvarasaṃyutā ticīvarehi samaṅgībhūtā madhurasakkharāhi ca telena ca madhuphāṇitehi ca paramannena uttamena annena ca mayā tappitā appitā paripūritā ahesunti attho. 28. 彼等一切圣众，彼等一切圣群，皆具天眼而清净，此即是说：成为具天眼者，因远离烦恼而洁净、光滑、庄严，与衣相应，具足三衣。彼等为我以甜糖、油、蜜、糖蜜及最上美食所满足、供养、充满，此即其义。 29. Te evaṃ santappitā ariyamaṇḍalā ratanagabbhaṃ sattahi ratanehi nimmitagabbhaṃ gehaṃ, pavisitvā guhāsayā guhāyaṃ sayamānā, kesarīva kesarasīhā iva, mahārahamhi sayane anagghe mañce, sīhaseyyamakappayuṃ yathā sīho migarājā dakkhiṇapassena sayanto pāde pādaṃ accādhāya dakkhiṇahatthaṃ sīsūpadhānaṃ katvā vāmahatthaṃ ujukaṃ ṭhapetvā vāladhiṃ antarasatthiyaṃ katvā niccalo sayati, evaṃ seyyaṃ kappayuṃ kariṃsūti attho. 29. 彼等圣众如此满足后，进入以七宝所造的宝窟宫殿，卧于洞窟中，于大价、无价之床榻上，如狮子王般行狮子卧。即如兽王狮子右胁而卧，足叠于足上，以右手为枕，左手直置，尾置于双腿之间，不动而卧。彼等如是作卧，此即其义。 30. Te evaṃ sīhaseyyaṃ kappetvā sampajānā satisampajaññasampannā. Samuṭṭhāya saṃ suṭṭhu uṭṭhahitvā sayane pallaṅkamābhujuṃ ūrubaddhāsanaṃ kariṃsūti attho. 30. 彼等如是行狮子卧，具足正知，成就念与正知。彼等善起身已，于床座上结跏趺坐，即盘腿而坐，此即其义。 31. Gocaraṃ sabbabuddhānanti sabbesaṃ atītānāgatānaṃ buddhānaṃ gocaraṃ ārammaṇabhūtaṃ jhānaratisamappitā jhānaratiyā saṃ suṭṭhu appitā samaṅgībhūtā ahesunti attho, aññe dhammāni desentīti tesu paccekabuddhesu aññe ekacce dhamme desenti, aññe ekacce iddhiyā paṭhamādijjhānakīḷāya kīḷanti ramanti. 31. “诸佛之行境”，此即是说：是一切过去、未来诸佛的行境，是其所缘。彼等安住于禅悦，此即是说：善于投入、具足禅定之乐，此即其义。“另一些宣说诸法”，此即是说：在那些独觉佛中，有一些宣说正法，另一些则以神通，以初禅等禅定游戏而嬉戏、享受。 32. Aññe ekacce abhiññā pañca abhiññāyo vasibhāvitā vasīkariṃsu, pañcasu abhiññāsu āvajjanasamāpajjanavuṭṭhānaadhiṭṭhānapaccavekkhaṇasaṅkhātāhi pañcavasitāhi vasībhāvaṃ itā gatā pattā abhiññāyo[Pg.121], appenti samāpajjanti. Aññe ekacce anekasahassiyo vikubbanāni ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotīti evamādīni iddhivikubbanāni vikubbanti karontīti attho. 32. 另有一些独觉佛，已善修五神通，使其自在；即于五神通中，以转向、入定、出定、决意、观察等五自在，已达自在，获得神通，而入于定。另有一些独觉佛，展现数千种变化，如“一身化多身，多身化一身”等神通变化，此即其义。 33. Buddhāpi buddheti evaṃ sannipatitesu paccekabuddhesu sabbaññutaññāṇassa visayaṃ ārammaṇabhūtaṃ pañhaṃ buddhā buddhe pucchantīti attho. Te buddhā atthagambhīratāya gambhīraṃ nipuṇaṃ sukhumaṃ, ṭhānaṃ kāraṇaṃ, paññāya vinibujjhare visesena niravasesato bujjhanti. 33. 所谓“佛亦问佛”，意即当那些独觉佛聚集时，独觉佛们会向其他独觉佛们提问关于一切知智（sabbaññutaññāṇa）所缘领域的问题，此即其义。那些独觉佛，因义理深奥，能以智慧特别地、无余地了悟那深奥、精微、细致之处，即其因缘。 34. Tadā mama pāsāde sannipatitā sāvakāpi buddhe pañhaṃ pucchanti, buddhā sāvake sisse pañhaṃ pucchanti, te buddhā ca sāvakā ca aññamaññaṃ pañhaṃ pucchitvā aññamaññaṃ byākaronti vissajjenti. 34. 那时，聚集在我宫殿里的声闻们也向独觉佛们提问；独觉佛们也向声闻、弟子们提问。那些独觉佛与声闻互相提问，互相解释、解答。 35. Puna te sabbe ekato dassento ‘‘buddhā paccekabuddhā cā’’tiādimāha. Tattha buddhā sammāsambuddhā, paccekabuddhā ca sāvakā ca sissā paricārakā nissitakā ete sabbe, sakāya sakāya ratiyā ramamānā sallīnā mama pāsāde abhiramantīti attho. 35. 再者，为了将他们全体一并展示，他说了“诸佛与独觉佛”等语。此处，诸佛即正等正觉者，以及独觉佛、声闻、弟子、侍者、依止者，所有这些人，都各自随其所乐，于我宫殿中安然静住，极为欢喜，此即其义。 36. Evaṃ tasmiṃ vejayantapāsāde paccekabuddhānaṃ ācārasampattiṃ dassetvā idāni attano ānubhāvaṃ dassento so tilokavijayo cakkavattirājā ‘‘chattā tiṭṭhantu ratanā’’tiādimāha. Tattha ratanā sattaratanamayā, chattā kañcanāveḷapantikā suvaṇṇajālehi olambitā tiṭṭhantu. Muttājālaparikkhittā muttājālehi parivāritā, sabbe chattā mama matthake muddhani, dhārentūti cintitamatteyeva chattā pātubhūtā hontīti attho. 36. 如是，在胜利殿（Vejayanta）中，显示了独觉佛的德行圆满后，今为显示自身威力，那位三界征服者、转轮王说：“愿宝伞立起！”等语。此处，宝伞乃七宝所成，伞盖有金柄，垂挂金网，愿其立起。所有伞盖皆由珍珠网围绕，愿其撑持于我头顶上。仅一思惟，伞盖即出现，此即其义。 37. Soṇṇatārakacittitā suvaṇṇatārakāhi daddallamānā celavitānā bhavantu nibbattantu. Vicittā anekavaṇṇā, malyavitatā pupphapatthaṭā, sabbe anekavitānā, matthake nisīdanaṭṭhānassa uparibhāge dhārentūti attho. 37. 愿以金星庄严、金光闪耀的布质天幕生起、出现。愿所有色彩斑斓、遍布花鬘、散满鲜花的各式天幕，皆持于座位之上方。此即其义。 38-40. Malyadāmehi anekasugandhapupphadāmehi vitatā parikiṇṇā, gandhadāmehi candanakuṅkumatagarādisugandhadāmehi, sobhitā pokkharaṇīti sambandho[Pg.122]. Dussadāmehi pattuṇṇacīnādianagghadussadāmehi, parikiṇṇā sattaratanadāmehi bhūsitā alaṅkatā pokkharaṇī, pupphābhikiṇṇā campakasaḷalasogandhikādisugandhapupphehi abhikiṇṇā suṭṭhu vicittā sobhitā. Punarapi kiṃ bhūtā pokkharaṇī? Surabhigandhasugandhehi bhūsitā vāsitā. Samantato gandhapañcaṅgulalaṅkatā pañcahi aṅgulehi limpitagandhehi alaṅkatā, hemacchadanachāditā suvaṇṇachadanehi suvaṇṇavitānehi chāditā, pāsādassa cātuddisā pokkharaṇiyo padumehi ca uppalehi ca suṭṭhu santhatā patthaṭā suvaṇṇarūpe suvaṇṇavaṇṇā, khāyantu, padmareṇurajuggatā padumareṇūhi dhūlīhi ca ākiṇṇā pokkharaṇiyo sobhantūti attho. 38-40. 池塘为众多芬芳花环所遍布，为檀香(candana)、郁金(kuṅkuma)、多伽罗(tagara)等香串所庄严，此为关联。池塘亦为毛织品、中国丝绸等无价布饰所遍覆，为七宝串所庄严装饰。池塘遍布瞻波(campaka)花、娑罗(saḷala)花、香睡莲(sogandhika)等芬芳花朵，极为绚丽庄严。此池塘复又如何？为芬芳妙香所庄严熏染。四周以五指香印庄严，以黄金盖、黄金天幕覆盖。宫殿四面的池塘，为红莲(paduma)与青莲(uppala)善为铺满，呈现金色，焕然生辉。愿为莲花花粉与尘埃所弥漫的池塘庄严美丽。此即其义。 41. Mama vejayantapāsādassa samantato pādapā campakādayo rukkhā sabbe pupphantu ete puppharukkhā. Sayameva pupphā muñcitvā vigaḷitvā gantvā bhavanaṃ okiruṃ, okiṇṇā pāsādassa upari karontūti attho. 41. 愿我胜利殿四周的瞻波(campaka)等树木全都开花。愿这些花树自行脱落花朵，飘散至宫殿，将其覆盖。此即其义。 42. Tattha tasmiṃ mama vejayantapāsāde sikhino mayūrā naccantū, dibbahaṃsā devatāhaṃsā, pakūjare saddaṃ karontu, karavīkā ca madhurasaddā kokilā gāyantu gītavākyaṃ karontu, apare anuttā ca dijasaṅghā pakkhino samūhā pāsādassa samantato madhuraravaṃ ravantūti attho. 42. 于我彼胜利殿中，愿孔雀起舞，愿天鹅鸣唱，愿迦陵频伽(karavīka)与声甜的杜鹃歌唱，愿其他无畏的鸟群于宫殿四周发出悦耳的鸣声。此即其义。 43. Pāsādassa samantako sabbā ātatavitatādayo bheriyo vajjantu haññantu, sabbā tā anekatantiyo vīṇā rasantu saddaṃ karontu, sabbā anekappakārā saṅgītiyo pāsādassa samantato vattantu pavattantu gāyantūti attho. 43. 愿宫殿四周，所有单面、双面等覆皮鼓皆被敲响，所有多弦琴皆发声鸣响，所有各种音乐歌唱皆于宫殿四周流转、进行、传唱。此即其义。 44-5. Yāvatā yattake ṭhāne buddhakhettamhi dasasahassicakkavāḷe tato pare cakkavāḷe, jotisampannā pabhāsampannā acchinnā mahantā samantato ratanāmayā sattahi ratanehi katā khacitā soṇṇapallaṅkā suvaṇṇapallaṅkā tiṭṭhantu, pāsādassa samantato dīparukkhā padīpadhāraṇā telarukkhā jalantu, padīpehi pajjalantu, dasasahassiparamparā dasasahassīnaṃ paramparā dasasahassiyo ekapajjotā ekapadīpā viya bhavantu ujjotantūti attho. 44-45. 无论何处，在佛土中，在十千世界以及更远的世界体系中，愿到处都立着由七宝所成、镶嵌黄金的宝座与金座，它们光辉灿烂，光明普照，巨大无间。愿宫殿周围的灯树、灯台、油灯燃起，被灯光照亮。愿连绵的十千世界体系犹如一炬、一灯，光明普照。此即其义。 46. Naccagītesu [Pg.123] chekā gaṇikā naccitthiyo ca lāsikā mukhena saddakārikā ca pāsādassa samantato naccantu, accharāgaṇā devitthisamūhā naccantu, nānāraṅgā anekavaṇṇā nānāraṅgamaṇḍalā pāsādassa samantato naccantu, padissantu pākaṭā hontūti attho. 46. 愿精于歌舞的艺妓、舞女、女演员以及口技者在宫殿四周跳舞；愿天女(accharā)群与天女众跳舞；愿各种色彩、多种样貌的舞群在宫殿四周跳舞，愿她们出现、显现。此即其义。 47. Tadā ahaṃ tilokavijayo nāma cakkavattirājā hutvā sakalacakkavāḷe dumagge rukkhagge pabbatagge himavantacakkavāḷapabbatādīnaṃ agge sinerūpabbatamuddhani ca sabbaṭṭhānesu vicittaṃ anekavaṇṇavicittaṃ pañcavaṇṇikaṃ nīlapītādipañcavaṇṇaṃ sabbaṃ dhajaṃ ussāpemīti attho. 47. 那时我成为名为“三界胜者”(Tilokavijayo)的转轮圣王，在整个世界体系中，于树顶、山顶、雪山(Himavanta)与轮围山(Cakkavāḷapabbata)等山顶，以及须弥山顶，在所有这些地方，升起所有色彩斑斓、五彩缤纷、青黄等五色的旗帜。此即其义。 48. Narā lokantarā narā ca nāgalokato nāgā ca devalokato gandhabbā ca devā ca sabbe upentu upagacchantu, te narādayo namassantā mama namakkāraṃ karontā pañjalikā katahatthapuṭā mama vejayantaṃ pāsādaṃ parivārayunti attho. 48. 愿来自其他世界的人，来自龙界的龙(nāga)，以及来自天界的乾闼婆(gandhabba)与天神都前来亲近。愿这些人等向我顶礼致敬，合掌围绕我的胜利殿。此即其义。 49. Evaṃ so tilokavijayo cakkavattirājā pāsādassa ca attano ca ānubhāvaṃ vaṇṇetvā idāni attanā sampattikatapuññaphalaṃ samādapento ‘‘yaṃ kiñci kusalaṃ kamma’’ntiādimāha. Yaṃ kiñci kusalakammasaṅkhātaṃ kiriyaṃ kattabbaṃ atthi, taṃ sabbaṃ mama mayā kāyena vā vācāya vā manasā vā tīhi dvārehi kataṃ tidase sukataṃ suṭṭhu kataṃ, tāvatiṃsabhavane uppajjanārahaṃ katanti attho. 49. 三界胜利者转轮王如此赞叹其宫殿与自身的威力后，为开示其所成就的福德圆满，便说了以“凡是任何善业”开头的偈颂。其义为：凡有任何名为善业之行，皆已由我透过身、语、意三门完成；此善业乃善作、极善作于三十三天，已作成令我得生于忉利天界。 50. Puna samādapento ‘‘ye sattā saññino’’tiādimāha. Tattha ye sattā manussā vā devā vā brahmāno vā saññino saññāsahitā atthi, ye ca sattā asaññino saññārahitā asaññā sattā santi, te sabbe sattā mayhaṃ mayā kataṃ puññaphalaṃ, bhāgī bhavantu puññavantā hontūti attho. 50. 又为开示而说：“凡有想之众生……”。此处，凡有想的众生，无论是人、天人或梵天；以及无想的众生，即无想有情，愿所有这些众生都能分享我所作的福德之果，愿他们成为有福之人。 51. Punapi samādapento bodhisatto ‘‘yesaṃ kata’’ntiādimāha. Mayā kataṃ puññaṃ yehi naranāgagandhabbadevehi suviditaṃ ñātaṃ, tesaṃ mayā dinnaṃ puññaphalaṃ, tasmiṃ mayā kate puññe dinnabhāvaṃ ye narādayo na jānanti, devā gantvā tesaṃ taṃ nivedayuṃ ārocayunti attho. 51. 菩萨又为开示而说：“我所作福……”。其义为：我所造的福德，已被人、龙、乾闼婆(gandhabba)与天神们所善知，我已将此福德之果给予他们；至于那些不知我作此福德并已布施的人等，愿天神们前去向他们宣告、告知。 52. Sabbalokamhi [Pg.124] ye sattā āhāranissitā jīvanti, te sabbe sattā manuññaṃ bhojanaṃ sabbaṃ mama cetasā mama cittena labhantu, mama puññiddhiyā labhantūti attho. 52. 一切世间的众生都依靠食物而活，愿所有这些众生都能以我的意念、我的心，获得所有可意的食物；其义为：愿他们因我的福德神力而获得。 53. Manasā pasannena cittena yaṃ dānaṃ mayā dinnaṃ tasmiṃ dāne cittena pasādaṃ āvahiṃ uppādesiṃ. Sabbasambuddhā ca paccekā paṭiekkā jinasāvakā ca mayā cakkavattiraññā pūjitā. 53. 我以虔净之心布施，并于彼布施以心生起净信。一切正等觉者、独觉佛以及诸胜者声闻，皆曾为我此转轮王所供养。 54. Sukatena tena kammena saddahitvā katena kusalakammena, cetanāpaṇidhīhi ca cittena katapatthanāhi ca, mānusaṃ dehaṃ manussasarīraṃ, jahitvā chaḍḍetvā, ahaṃ tāvatiṃsaṃ devalokaṃ agacchiṃ agamāsiṃ, suttappabuddho viya tattha uppajjinti attho. 54. 以彼善作业，以信所作之善业，并以思愿、以心所作之祈愿，我舍弃人身，到达忉利天界；其义为：如从睡梦中醒来一般，于彼处化生。 55. Tato tilokavijayo cakkavattirājā kālaṅkato, tato paṭṭhāya āgate duve bhave dve jātiyo pajānāmi devatte devattabhāve mānuse manussattabhāve ca, tato jātidvayato aññaṃ gatiṃ aññaṃ upapattiṃ na jānāmi na passāmi, manasā cittena patthanāphalaṃ patthitapatthanāphalanti attho. 55. 此后，三界胜利者(Tilokavijaya)转轮王去世。从那时起，我了知未来的两种存在、两种生，即天神的存在状态与人的存在状态。除了这两种生之外，我不知、不见其他任何趣向或再生之处。此义为：这是以心意祈愿之果，是所祈愿之果报。 56. Devānaṃ adhiko homīti yadi devesu jāto, āyuvaṇṇabalatejehi devānaṃ adhiko jeṭṭho seṭṭho ahosinti attho. Yadi manussesu jāto, manujādhipo manussānaṃ adhipati issaro bhavāmi, tathā rājabhūto abhirūpena rūpasampattiyā ca lakkhaṇena ārohapariṇāhādilakkhaṇena ca sampanno sampuṇṇo uppannuppannabhave paññāya paramatthajānanapaññāya asamo samarahito, mayā sadiso koci natthīti attho. 56. 若生于天界，则以寿命、容色、力量、威光胜过诸天，成为最长者、最胜者。若生于人间，则成为人之主、人之主宰；作为国王，以美好的容貌、圆满的色身，以及身材高大匀称等相好而圆满具足，在每一生中，凭借了知究竟真理的智慧而无与伦比，无有与我相似者。 57. Mayā katapuññasambhārena puññaphalena uppannuppannabhave seṭṭhaṃ pasaṭṭhaṃ madhuraṃ vividhaṃ anekappakāraṃ bhojanañca anappakaṃ bahusattaratanañca vividhāni, anekappakārāni pattuṇṇakoseyyādivatthāni ca nabhā ākāsato maṃ mama santikaṃ khippaṃ sīghaṃ upenti upagacchanti. 57. 凭借我所作的福德资粮与福德之果，在每一生中，最胜、极妙、甘美、种种无量种类的饮食，无量的众多七宝，以及种种无量种类的毛织品(pattuṇṇa)、丝织品(koseyya)等衣物，都从天空迅速地来到我这里。 58-66. Pathabyā [Pg.125] pathaviyā pabbate ca ākāse ca udake ca vane ca yaṃ yaṃ yattha yattha hatthaṃ pasāremi nikkhipāmi, tato tato dibbā bhakkhā dibbā āhārā maṃ mama santikaṃ upenti upagacchanti, pātubhavantīti attho. Tathā yathākkamaṃ sabbe ratanā. Sabbe candanādayo gandhā. Sabbe yānā vāhanā. Sabbe campakanāgapunnāgādayo mālā pupphā. Sabbe alaṅkārā ābharaṇā. Sabbā dibbakaññā. Sabbe madhusakkharā. Sabbe pūpādayo khajjā khāditabbā maṃ mama santikaṃ upenti upagacchanti. 58-66. 无论在大地、山岳、天空、水中或森林的任何地方，凡我伸手之处，天上美味的食物就来到我这里显现。同样，依次是：一切珍宝；一切栴檀(candana)等香；一切车乘；一切瞻波迦(campaka)、龙华(nāga)、奔那伽(punnāga)等花鬘；一切饰品；一切天女；一切蜜糖与砂糖；一切糕饼等食物，都来到我这里。 67-68. Sambodhivarapattiyāti uttamacatumaggañāṇapattiyā pāpuṇanatthāya. Mayā yaṃ uttamadānaṃ kataṃ pūritaṃ, tena uttamadānena selasaṅkhātaṃ pabbataṃ sakalaṃ ekaninnādaṃ karonto bahalaṃ giraṃ puthulaṃ ghosaṃ gajjento, sadevakaṃ lokaṃ sakalaṃ manussadevalokaṃ hāsayanto somanassappattaṃ karonto loke sakalalokattaye vivaṭṭacchado buddho ahaṃ bhavāmīti attho. 67-68. “为证得殊胜菩提”，意即为获得最上四道智。“我所作的最上布施已圆满，以此最上布施，令整座石山发出同一响声，发出洪亮宽广的雷鸣之音，令包含天神在内的整个世界、整个人天世界都心生欢喜，我将成为佛陀，为三界一切世间揭开覆盖”，此即其义。 69. Disā dasavidhā loketi cakkavāḷaloke dasavidhā dasakoṭṭhāsā disā honti, tattha koṭṭhāse yāyato yāyantassa gacchantassa antakaṃ natthīti attho, cakkavattikāle tasmiṃ mayā gatagataṭṭhāne disābhāge vā buddhakhettā buddhavisayā asaṅkhiyā saṅkhārahitā. 69. “世间有十方”，意即在轮围世界(cakkavāḷa)中有十种、十个部分的方向；“在那里，行者没有尽头”，此即其义。在转轮王时代，在我所去过的那些地方或方向区域，有无数、无量的佛土、佛境。 70. Pabhā pakittitāti tadā cakkavattirājakāle mayhaṃ pabhā cakkaratanamaṇiratanādīnaṃ pabhā ālokā yamakā yugaḷayugaḷā hutvā raṃsivāhanā raṃsiṃ muñcamānā pakittitā pākaṭā, etthantare dasasahassicakkavāḷantare raṃsijālaṃ raṃsisamūhaṃ, āloko vipulo bahutaro bhave ahosīti attho. 70. “光明被显耀”，意即：那时，在转轮王时代，我的光明，以及轮宝(cakkaratana)、摩尼宝(maṇiratana)等的光明，都成双成对地放射光芒，广为人知、彰显于世。在这期间，于十千轮围世界之内，光网(raṃsijāla)、光蕴(raṃsisamūha)遍布，光明变得广大无量，此即其义。 71. Ettake lokadhātumhīti dasasahassicakkavāḷesu sabbe janā maṃ passantu dakkhantūti attho. Sabbe devā yāva brahmanivesanā yāva brahmalokā maṃ anuvattantu anukūlā bhavantu. 71. “在这世界界域中”，意即：“愿在十千轮围世界中的一切众生都看见我”。愿一切天神，上至梵居、上至梵天界，都追随我、顺从我。 72. Visiṭṭhamadhunādenāti [Pg.126] visaṭṭhena madhurena nādena, amatabherimāhaninti amatabheriṃ devadundubhiṃ pahariṃ, etthantare etasmiṃ dasasahassicakkavāḷabbhantare sabbe janā mana madhuraṃ giraṃ saddaṃ suṇantu manasi karontu. 72. “以殊胜甜美的声音”，意即以清晰甜美的声音。“我击打不死之鼓”，意即我击打了不死之鼓(amatabheri)，也就是天鼓(devadundubhi)。在这期间，于此十千轮围世界之内，愿一切众生都聆听并谨记我悦意的言语和声音。 73. Dhammameghena vassante dhammadesanāmayena nādena tabbohāraparamatthagambhīramadhurasukhumatthavasse vassante vassamāne sammāsambuddhānubhāvena sabbe bhikkhubhikkhunīādayo anāsavā nikkilesā hontu bhavantu. Yettha pacchimakā sattāti ettha etesu rāsibhūtesu catūsu parisasattesu ye sattā pacchimakā guṇavasena heṭṭhimakā, te sabbe sotāpannā bhavantūti adhippāyo. 73. “法云降雨时”，即以说法之音，降下由世俗、胜义、甚深、甜美、微细之义所成之雨时，以正自觉者之威力，愿一切比丘、比丘尼等皆成无漏、无烦恼者。“此处最后的有情”，其意趣为：“于此聚集之四众有情中，凡功德最后、最低下者，愿彼等皆成入流者”。 74. Tadā tilokavijayacakkavattirājakāle dātabbakaṃ dātabbayuttakaṃ, dānaṃ katvā, asesato nissesena, sīlaṃ sīlapāramiṃ, pūretvā nekkhamme nekkhammapāramitāya, pāramiṃ koṭiṃ patvā, uttamaṃ sambodhiṃ catumaggañāṇaṃ, patto bhavāmi bhaveyyaṃ. 74. 彼时，于三界征服者转轮王时，行应布施、宜布施之施，无有余地圆满戒波罗蜜，以出离波罗蜜到达波罗蜜之顶点，愿我得证最上正觉，即四道智。 75. Paṇḍite paññavante medhāvino paripucchitvā ‘‘kiṃ, bhante, kattabbaṃ? Kiṃ na kattabbaṃ? Kiṃ kusalaṃ? Kiṃ akusalaṃ? Kiṃ katvā saggamokkhadvayassa bhāgī hotī’’ti pucchitvā, evaṃ paññāpāramiṃ pūretvāti attho. Katvā vīriyamuttamanti uttamaṃ seṭṭhaṃ ṭhānanisajjādīsu avicchinnaṃ vīriyaṃ katvā, vīriyapāramiṃ pūretvāti attho. Sakalaviruddhajanehi kataanādarādhivāsanākhantiyā pāramiṃ koṭiṃ gantvā khantipāramiṃ pūretvā uttamaṃ sambodhiṃ uttamaṃ sambuddhattaṃ patto bhavāmi bhaveyyaṃ. 75. 请教贤者、有慧者、智者：“尊者，何者应作？何者不应作？何为善？何为不善？作何业可得天界与解脱二分？”如是圆满智慧波罗蜜，此即其义。“作最上精进”，意谓于行住坐卧中，作最上、殊胜、不间断之精进，“圆满精进波罗蜜”，此即其义。忍受一切敌对者所作之不敬，达于忍耐之顶点，圆满忍辱波罗蜜，愿我得证最上正觉、最上佛陀之位。 76. Katvā daḷhamadhiṭṭhānanti ‘‘mama sarīrajīvitesu vinassantesupi puññakammato na viramissāmī’’ti acalavasena daḷhaṃ adhiṭṭhānapāramiṃ katvā ‘‘sīse chijjamānepi musāvādaṃ na kathessāmī’’ti saccapāramitāya koṭiṃ pūriya pūretvā ‘‘sabbe sattā sukhī averā’’tiādinā mettāpāramitāya koṭiṃ patvā uttamaṃ sambodhiṃ pattoti attho. 76. “作坚固决意”，意谓：“纵然身命毁灭，我亦不中止善业”，以此不动摇之心，作坚固决意，圆满决意波罗蜜；“纵使头被斩断，我亦不言妄语”，以此圆满、具足真实波罗蜜之顶点；以“愿一切有情快乐、无怨”等语，到达慈波罗蜜之顶点，“证得最上正觉”，此即其义。 77. Sajīvakājīvakavatthūnaṃ lābhe ca tesaṃ alābhe ca kāyikacetasikasukhe ceva tathā dukkhe ca sādarajanehi kate, sammāne [Pg.127] ceva omāne, ca sabbattha samako samānamānaso upekkhāpāramiṃ pūretvā uttamaṃ sambodhiṃ patto pāpuṇeyyanti attho. 77. 对于有情与无情之物的获得与失去，对于身体和心意的快乐与痛苦，对于他人的尊敬与轻慢，于一切处保持平等、心意均平，如此圆满舍波罗蜜，“愿我证得最上正觉”，此即其义。 78. Kosajjaṃ kusītabhāvaṃ, bhayato bhayavasena ‘‘apāyadukkhabhāgī’’ti disvā ñatvā akosajjaṃ akusītabhāvaṃ alīnavuttiṃ, vīriyaṃ khemato khemavasena ‘‘nibbānagāmī’’ti disvā ñatvā āraddhavīriyā hotha bhavatha. Esā buddhānusāsanī esā buddhānaṃ anusiṭṭhi. 78. 视懈怠(kosajja)、懒惰为危殆，了知其为“堕苦趣分”；视不懈怠、不懒惰、不退缩之精进(vīriya)为安稳，了知其为“趣向涅槃”。汝等当发起精进。此是诸佛之教诫，此是诸佛之教导。 79. Vivādaṃ bhayato disvāti vivādaṃ kalahaṃ bhayato disvā ‘‘apāyabhāgī’’ti disvā ñatvā avivādaṃ vivādato viramaṇaṃ ‘‘nibbānappattī’’ti, khemato disvā ñatvā samaggā ekaggacittā sakhilā siliṭṭhā mettāya dhuragatāya sobhamānā hothāti attho. Esā kathā mantanā udīraṇā buddhānaṃ anusāsanī ovādadānaṃ. 79. 视争论(vivāda)、争吵(kalaha)为危殆，了知其为“堕恶趣分”；视无争（即远离争论）为安稳，了知其为“得证涅槃”。故当和合、一心、友善、亲密，以居首之慈而庄严。此是言说、商议、发表，是诸佛的教诫与劝谏。 80. Pamādaṃ ṭhānanisajjādīsu sativippavāsena viharaṇaṃ bhayato ‘‘nibbattanibbattaṭṭhānesu dukkhitadurūpaappannapānatādisaṃvattanakaṃ apāyādigamanañcā’’ti disvā ñatvā, appamādaṃ sabbakiriyāsu satiyā viharaṇaṃ, khemato vaḍḍhito ‘‘nibbānasampāpuṇana’’nti disvā paccakkhato ñatvā aṭṭhaṅgikaṃ maggaṃ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhīti aṭṭhaavayavaṃ sammāsambodhiyā maggaṃ adhigamūpāyaṃ bhāvetha vaḍḍhetha manasi karotha, esā kathā bhāsanā udīraṇā buddhānusāsanī buddhānaṃ anusiṭṭhīti attho. 80. 视放逸(pamāda)——即于行住坐卧等威仪中失念而住——为危殆，了知其“于一一再生之处，会导致痛苦、丑陋、饮食匮乏等，以及趣向恶趣”；又视不放逸(appamāda)——即于一切行为中具念而住——为安稳，并亲证了知其“能证得涅槃”后，当修习、增长、作意八支圣道(aṭṭhaṅgikaṃ maggaṃ)：即正见、正思惟、正语、正业、正命、正精进、正念、正定。此八支是通往正等觉的道路，是证悟的方法。此是言说、谈话、发表，是诸佛的教诫与教导，此即其义。 81. Samāgatā bahū buddhāti anekasatasahassasaṅkhyā paccekabuddhā samāgatā rāsibhūtā, sabbaso sabbappakārena arahantā ca khīṇāsavā anekasatasahassā samāgatā rāsibhūtā. Tasmā te buddhe ca arahante ca vandamāne vandanārahe namassatha aṅgapaccaṅganamakkārena namassatha vandatha. 81. “众多佛陀已聚集”意指：无数百千的独觉佛（paccekabuddhā）已聚集，堆积如山；以及无数百千漏尽的阿罗汉，亦从各方汇集而来，堆积如山。因此，你们当以五体投地之礼，顶礼、礼敬彼等值得礼敬的佛陀与阿罗汉。 82. Evaṃ iminā mayā vuttappakārena acintiyā cintetuṃ asakkuṇeyyā, buddhā, buddhadhammāti buddhehi desitā cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko [Pg.128] maggo, pañcakkhandhā, hetupaccayo ārammaṇapaccayotiādayo dhammā, buddhānaṃ vā sabhāvā acintiyā cintetuṃ asakkuṇeyyā, acintiye cintāvisayātikkante pasannānaṃ devamanussānaṃ vipāko devamanussasampattinibbānasampattisaṅkhāto cintetuṃ asakkuṇeyyo saṅkhyātikkanto hoti bhavati. 82. 如是，以此我所说的方式：诸佛是不可思议的，是无法思议的；佛法，即诸佛所说的四念处……乃至八支圣道、五蕴、因缘与所缘缘等法，或诸佛的自性，也是不可思议的，是无法思议的。对于在超越思议领域的不可思议法中具有净信的人，其果报——即所谓的天人成就与涅槃成就——也是不可思议的，超越了计数。 Iti ettāvatā ca yathā addhānagāmino ‘‘maggaṃ no ācikkhā’’ti puṭṭhena ‘‘vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā’’ti vutte tena maggena gāmanigamarājadhānīsu kattabbakiccaṃ niṭṭhāpetvā puna muñcitena aparena vāmamaggena gatāpi gāmanigamādīsu kattabbakiccaṃ niṭṭhāpenti, evameva buddhāpadānaṃ kusalāpadānavasena niṭṭhāpetvā tadeva akusalāpadānavasena vitthāretuṃ idaṃ pañhakammaṃ – 譬如行路者询问“请为我们指示道路”，有人告知“舍左取右”。他们循此路在村庄、城镇、王都办完事后，即便再走那条当初舍弃的左道，亦能在村庄、城镇等地办完事。同样地，在以善业事迹阐述完佛陀的传记后，为能再以不善业事迹来详述，便有了此番提问： ‘‘Dukkarañca abbhakkhānaṃ, abbhakkhānaṃ punāparaṃ; Abbhakkhānaṃ silāvedho, sakalikāpi ca vedanā. 苦行、诽谤、再遭诽谤、又一次诽谤、投石之害，以及碎石之痛。 ‘‘Nāḷāgiri sattacchedo, sīsadukkhaṃ yavakhādanaṃ; Piṭṭhidukkhamatīsāro, ime akusalakāraṇā’’ti. 那拉吉利（醉象）、为刀所割、头痛、食马麦、背痛、腹泻——此等皆为不善业之果。 Attha paṭhamapañhe – dukkaranti chabbassāni dukkarakārikā. Atīte kassapasammāsambuddhakāle bodhisatto jotipālo nāma brāhmaṇamāṇavo hutvā nibbatto brāhmaṇajātivasena sāsane appasanno tassa bhagavato pilotikakammanissandena ‘‘kassapo bhagavā’’ti sutvā ‘‘kuto muṇḍakassa samaṇassa bodhi, bodhi paramadullabhā’’ti āha. So tena kammanissandena anekajātisatesu narakādidukkhamanubhavitvā tasseva bhagavato anantaraṃ teneva laddhabyākaraṇena kammena jātisaṃsāraṃ khepetvā pariyosāne vessantarattabhāvaṃ patvā tato cuto tusitabhavane nibbatto. Devatāyācanena tato cavitvā sakyakule nibbatto ñāṇassa paripākattā sakalajambudīparajjaṃ pahāya anomānadītīre sunisitenāsinā samakuṭakesakalāpaṃ chinditvā brahmunā ānīte iddhimaye kappassa saṇṭhānakāle padumagabbhe nibbatte aṭṭha parikkhāre paṭiggahetvā pabbajitvā bodhiñāṇadassanassa tāva aparipakkattā [Pg.129] buddhabhāvāya maggāmaggaṃ ajānitvā chabbassāni uruvelajanapade ekāhāraekālopaekapuggalaekamaggaekāsanabhojanavasena aṭṭhicammanahārusesaṃ nimmaṃsarudhirapetarūpasadisasarīro padhānasutte (su. ni. 427 ādayo) vuttanayeneva padhānaṃ mahāvīriyaṃ dukkarakārikaṃ akāsi. So imaṃ dukkarakārikaṃ ‘‘sambodhiyā maggaṃ na hotī’’ti cintetvā gāmanigamarājadhānīsu paṇītāhāraṃ paribhuñjitvā pīṇindriyo paripuṇṇadvattiṃsamahāpurisalakkhaṇo kamena bodhimaṇḍamupagantvā pañca māre jinitvā buddho jātoti. 第一问之义——即六年的难行苦行。往昔迦叶(Kassapa)正等觉者住世时，菩萨生为一位名叫光护(Jotipāla)的婆罗门青年。因其婆罗门出身，故于教法不净信。由于对那位世尊所作的轻蔑恶业之果报，当他听闻“世尊迦叶”时，便说：“此剃头沙门何来菩提？菩提是极其难得的。”由于此业的果报，他在数百生中经历了地狱等苦，之后，依仗着从那位世尊处所得授记之业力，穷尽了生死轮回，最终生为韦桑达拉(Vessantara)。从彼处死后，他投生于兜率天。因天神们的祈请，他从兜率天辞世，投生于释迦族中。由于智慧已经成熟，他舍弃了整个瞻部洲(Jambudīpa)的王位，在阿诺玛河(Anomānadī)畔，用利剑削去了连同王冠的发髻，接受了由梵天带来的、在劫初形成时出现于莲花胎中的八种神通所成资具而出家。由于菩提的智见尚未成熟，不知晓成就佛果的道与非道，他在优楼频螺(Uruvelā)地方进行了六年的苦行，身体变得只剩下皮、骨、筋，如同无肉无血的饿鬼之形，如《精进经》（Sutta Nipāta 427ff.）中所说，策励大精进，行此难行。后来，他思惟：“此难行非通往正觉之道。”于是便到村庄、市镇、王都食用精美的食物，待诸根丰满，三十二大士相圆满后，他次第走近菩提座，战胜五魔，终而成佛。 ‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā; Kuto nu bodhi muṇḍassa, bodhi paramadullabhā. 我名光护时，曾对迦叶善逝语：“剃头者何来菩提？菩提至极甚难得。” ‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ; Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ. 因彼业异熟，我行诸多难行；于优楼频螺六年，其后方证得菩提。 ‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ; Kummaggena gavesissaṃ, pubbakammena vārito. 我非由此道，证得无上菩提；因往昔业所障，我曾于邪道探寻。 ‘‘Puññapāpaparikkhīṇo, sabbasantāpavajjito; Asoko anupāyāso, nibbāyissamanāsavo’’ti. (apa. thera 1.39.92-95); 善恶之业已尽，远离一切热恼；无忧无恼，我此无漏者将入涅槃。 Dutiyapañhe – abbhakkhānanti abhi akkhānaṃ paribhāsanaṃ. Atīte kira bodhisatto suddakule jāto apākaṭo appasiddho munāḷi nāma dhutto hutvā paṭivasati. Tadā mahiddhiko mahānubhāvo surabhi nāma paccekabuddho kenaci karaṇīyena tassa samīpaṭṭhānaṃ pāpuṇi. So taṃ disvāva ‘‘dussīlo pāpadhammo ayaṃ samaṇo’’tiādinā abbhācikkhi. So tena akusalanissandena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṃ pacchimattabhāve yadā titthiyā paṭhamataraṃ bhagavato tusitabhavane vasanasamaye ca pākaṭā hutvā sakalajanaṃ vañcetvā dvāsaṭṭhidiṭṭhiyo dīpetvā vicaranti, tadā tusitapurā cavitvā sakyarājakule nibbattitvā kamena buddho jāto. Titthiyā sūriyuggamane khajjopanakā viya vihatalābhasakkārā bhagavati āghātaṃ bandhitvā vicaranti. Tasmiṃ samaye rājagahaseṭṭhi gaṅgāya jālaṃ bandhitvā kīḷanto rattacandanaghaṭikaṃ disvā amhākaṃ gehe candanāni bahūni, imaṃ bhamaṃ āropetvā tena bhamakārehi [Pg.130] pattaṃ likhāpetvā veḷuparamparāya laggetvā ‘‘ye imaṃ pattaṃ iddhiyā āgantvā gaṇhanti, tesaṃ bhattiko bhavissāmī’’ti bheriṃ carāpesi. 第二问——诽谤(abbhakkhāna)即是过度的指责、辱骂。据说，在过去世，菩萨出生于一贫贱之家，默默无闻，未受教诲，成了一位名叫牟那利(Munāḷi)的浪荡子而生活。当时，有一位具大神通、大威力，名叫须罗毗(Surabhi)的独觉佛，因某事来到他附近。他一见到独觉佛，便诽谤道：“这是个破戒、行恶法的沙门”等等。由于此不善业的果报，他在地狱等处遭受了数千年的痛苦。到了这最后一世，当世尊尚住于兜率天(Tusita)时，外道们早已兴起，他们四处游荡，欺骗众人，宣扬六十二种邪见。那时，菩萨从兜率天辞世，投生于释迦王族，次第成佛。外道们犹如太阳升起时的萤火虫，失去了利养与恭敬，心怀怨恨地敌视世尊。当时，王舍城(Rājagaha)的一位长者在恒河边设网嬉戏时，发现了一块红檀木。他心想：“我家有很多檀木，我要让人用车床将这块木料制成一个钵，然后把它系在一长串竹竿的顶端，并击鼓宣告：‘谁能以神通前来取走此钵，我便终生奉养他。’” Tadā titthiyā ‘‘naṭṭhamhā dāni naṭṭhamhā dānī’’ti mantetvā nigaṇṭho nāṭaputto sakaparisaṃ evamāha – ‘‘ahaṃ veḷusamīpaṃ gantvā ākāse ullaṅganākāraṃ karomi, ‘tumhe chavadārumayaṃ pattaṃ paṭicca mā iddhiṃ karothā’ti maṃ khandhe gahetvā vārethā’’ti, te tathā gantvā tathā akaṃsu. 那时，外道们商议道：“我们现在完蛋了，我们完蛋了！”尼乾陀·若提子(Nigaṇṭha Nāṭaputta)对自己的会众说：“我要到那竹竿附近，做出要跃向空中的样子，你们就抓住我的肩膀阻止我说：‘不要为了一个烧尸木做的钵就施展神通啊！’”他们便前去，并照此行事。 Tadā piṇḍolabhāradvājo ca moggallāno ca tigāvute selapabbatamatthake ṭhatvā piṇḍapātagaṇhanatthāya cīvaraṃ pārupantā taṃ kolāhalaṃ suṇiṃsu. Tesu moggallāno piṇḍolabhāradvājaṃ ‘‘tvaṃ ākāsena gantvā taṃ pattaṃ gaṇhāhī’’ti āha. So ‘‘bhante, tumheyeva bhagavatā iddhimantānaṃ aggaṭṭhāne ṭhapitā, tumheva gaṇhathā’’ti āha. Tathāpi ‘‘mayā āṇatto tvameva gaṇhāhī’’ti āṇatto attanā ṭhitaṃ tigāvutaṃ selapabbataṃ pādatale laggetvā ukkhaliyā pidhānaṃ viya sakalarājagahanagaraṃ chādesi, tadā nagaravāsino phaḷikapabbate āvutaṃ rattasuttamiva taṃ theraṃ passitvā ‘‘bhante bhāradvāja, amhe rakkhathā’’ti ugghosayiṃsu, bhītā suppādīni sīse akaṃsu. Tadā thero taṃ pabbataṃ ṭhitaṭṭhāne vissajjetvā iddhiyā gantvā taṃ pattaṃ aggahesi, tadā nagaravāsino mahākolāhalamakaṃsu. 那时，宾头卢颇罗堕(Piṇḍolabhāradvāja)和目犍连(Moggallāna)站在一座三伽浮多高的石山顶上，正为了托钵而披上袈裟时，听到了那喧闹声。他们之中，目犍连对宾头卢颇罗堕说：“你从空中前去取那个钵吧。”他回答说：“尊者，世尊已将您置于神通第一位，您自己去取吧。”即使如此，（目犍连）还是命令道：“我已命令你，你务必去取。”奉命后，他将自己所站立的三伽浮多石山附于足底，如锅盖般遮蔽了整个王舍城(Rājagaha)。那时，城中居民看见这位长老如同水晶山上缠绕的红线，惊恐地高喊：“尊者巴罗多迦(Bhāradvāja)，请保护我们！”他们因害怕而将簸箕等物顶在头上。那时，长老将那石山放回原处，以神通前去取了那个钵。于是，城中居民发出了巨大的喧闹声。 Bhagavā veḷuvanārāme nisinno taṃ saddaṃ sutvā ‘‘kiṃ eso saddo’’ti ānandaṃ pucchi. ‘‘Bhāradvājena, bhante, pattassa gahitattā santuṭṭhā nagaravāsino ukkuṭṭhisaddamakaṃsū’’ti āha. Tadā bhagavā āyatiṃ parūpavādamocanatthaṃ taṃ pattaṃ āharāpetvā bhedāpetvā añjanupapisanaṃ katvā bhikkhūnaṃ dāpesi, dāpetvā ca pana ‘‘na, bhikkhave, iddhivikubbanā kātabbā, yo kareyya, āpatti dukkaṭassā’’ti (cūḷava. 252 thokaṃ visadisaṃ) sikkhāpadaṃ paññāpesi. 世尊当时正坐在竹林(Veḷuvana)精舍，听到那个声音，就问阿难(Ānanda)：“这是什么声音？”阿难回答说：“尊者，因为巴罗多迦(Bhāradvāja)取了那个钵，受惊的城中居民发出了喧嚷声。”于是，为了将来避免他人讥嫌，世尊叫人拿来那个钵，命人将其击碎，磨成粉末，分给比丘们作为眼药。分发后，他制定了学处：“诸比丘，不应示现神通变现。若有行者，即犯恶作。” Tato titthiyā ‘‘samaṇena kira gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, te jīvitahetupi taṃ nātikkamanti, mayaṃ iddhipāṭihāriyaṃ karissāmā’’ti tattha tattha rāsibhūtā kolāhalamakaṃsu. Atha rājā bimbisāro taṃ sutvā bhagavato santikaṃ gantvā vanditvā ekamantaṃ nisinno bhagavantamevamāha [Pg.131] – ‘‘titthiyā, bhante, ‘iddhipāṭihāriyaṃ karissāmā’ti ugghosentī’’ti. ‘‘Ahampi, mahārāja, karissāmī’’ti. ‘‘Nanu, bhante, bhagavatā sāvakānaṃ sikkhāpadaṃ paññatta’’nti. ‘‘Tameva, mahārāja, pucchissāmi, tavuyyāne ambaphalādīni khādantānaṃ ‘ettako daṇḍo’ti daṇḍaṃ ṭhapento tavāpi ekato katvā ṭhapesī’’ti. ‘‘Na mayhaṃ, bhante, daṇḍo’’ti. ‘‘Evaṃ, mahārāja, na mayhaṃ sikkhāpadaṃ paññattaṃ atthī’’ti. ‘‘Kattha, bhante, pāṭihāriyaṃ bhavissatī’’ti? ‘‘Sāvatthiyā samīpe kaṇḍambarukkhamūle, mahārājā’’ti. ‘‘Sādhu, bhante, taṃ passissāmā’’ti. Tato titthiyā ‘‘kaṇḍambarukkhamūle kira pāṭihāriyaṃ bhavissatī’’ti sutvā nagarassa sāmantā ambarukkhe chedāpesuṃ, nāgarā mahāaṅgaṇaṭṭhāne mañcātimañcaṃ aṭṭādayo bandhiṃsu, sakalajambudīpavāsino rāsibhūtā puratthimadisāyameva dvādasayojanāni pharitvā aṭṭhaṃsu. Sesadisāsupi tadanurūpenākārena sannipatiṃsu. 于是外道们说：“听说沙门乔达摩为他的弟子们制定了学处，他们即使为了性命也不会违越。我们要示现神通奇迹！”他们于是到处聚集，制造喧闹。国王频婆娑罗听到后，便去到世尊那里，礼敬后坐在一旁，对世尊说：“世尊，外道们正在宣扬要示现神通奇迹。”“大王，我也将示现。”“世尊，您不是为弟子们制定了学处吗？”“大王，我就此问你：在你的园林里，你为吃芒果等果实的人规定了惩罚，这规定也适用于你自己吗？”“世尊，这惩罚不适用于我。”“正是如此，大王，那学处也不是为我制定的。”“世尊，奇迹将在何处示现？”“大王，在舍卫城(Sāvatthī)附近的犍陀芒果树（kaṇḍambarukkha）下。”“善哉，世尊，我等将前往观看。”于是外道们听说“奇迹将在犍陀芒果树下示现”，便叫人砍掉了城周围所有的芒果树。城里的居民们则在大广场上搭建了层层叠叠的看台和高楼等。整个瞻部洲的居民都聚集而来，仅东方就绵延十二由旬。其他方向也以相应的规模聚集而来。 Bhagavāpi kāle sampatte āsāḷhipuṇṇamāsiyaṃ pātova kattabbakiccaṃ niṭṭhāpetvā taṃ ṭhānaṃ gantvā nisīdi. Tasmiṃ khaṇe kaṇḍo nāma uyyānapālo kipillikapuṭe supakkaṃ ambaphalaṃ disvā ‘‘sacāhaṃ imaṃ rañño dadeyyaṃ, kahāpaṇādisāraṃ labheyyaṃ, bhagavato upanāmite pana idhalokaparalokesu sampatti bhavissatī’’ti bhagavato upanāmesi. Bhagavā taṃ paṭiggahetvā ānandattheraṃ āṇāpesi – ‘‘imaṃ phalaṃ madditvā pānaṃ dehī’’ti. Thero tathā akāsi. Bhagavā ambarasaṃ pivitvā ambaṭṭhiṃ uyyānapālassa datvā ‘‘imaṃ ropehī’’ti āha. So vālukaṃ viyūhitvā taṃ ropesi, ānandatthero kuṇḍikāya udakaṃ āsiñci. Tasmiṃ khaṇe ambaṅkuro uṭṭhahitvā mahājanassa passantasseva sākhāviṭapapupphaphalapallavabharito paññāyittha. Patitaṃ ambaphalaṃ khādantā sakalajambudīpavāsino khayaṃ pāpetuṃ nāsakkhiṃsu. 世尊亦于时机成熟时，在阿沙陀月(āsāḷhi)满月日，于清晨做完应做之事后，前往彼处坐下。其时，一名叫干达(Kaṇḍa)的园丁，见蚁穴旁有一颗熟透的芒果，心想：“我若将此果献给国王，可得钱币等财物；但若供养世尊，则于今生来世皆得福报。”于是便将芒果供养世尊。世尊接受后，命令阿难长老道：“将此果捣碎，制成果饮给我。”长老依言而行。世尊饮毕芒果汁，将果核交给园丁说：“将此种下。”他便拨开沙土种下果核，阿难长老以水瓶浇灌。刹那间，芒果苗破土而出，于众人注视之下，顿时枝、干、花、果、嫩叶具足，蔚然成树。所有瞻部洲的居民，吃着掉落的芒果，亦无法食尽。 Atha bhagavā puratthimacakkavāḷato yāva pacchimacakkavāḷaṃ, tāva imasmiṃ cakkavāḷe mahāmerumuddhani ratanacaṅkamaṃ māpetvā anekaparisāhi sīhanādaṃ nadāpento dhammapadaṭṭhakathāyaṃ vuttanayena mahāiddhipāṭihāriyaṃ katvā titthiye madditvā te vippakāraṃ pāpetvā pāṭihīrāvasāne purimabuddhāciṇṇavasena tāvatiṃsabhavanaṃ gantvā tattha vassaṃvuṭṭho nirantaraṃ temāsaṃ [Pg.132] abhidhammaṃ desetvā mātuppamukhānaṃ anekadevatānaṃ sotāpattimaggādhigamanaṃ katvā, vuṭṭhavasso devorohanaṃ katvā anekadevabrahmagaṇaparivuto saṅkassapuradvāraṃ oruyha lokānuggahaṃ akāsi. Tadā bhagavato lābhasakkāro jambudīpamajjhottharamāno pañcamahāgaṅgā viya ahosi. 其后，世尊于此轮围山(cakkavāḷa)的大须弥山(Mahāmeru)顶上，化现一宝石经行处，其范围自东轮围山至于西轮围山，于众多会众中作狮子吼，如《法句义注》(Dhammapadaṭṭhakathā)所载之法，行大神通神变，调伏外道，使其溃败。神变结束后，世尊依循过去诸佛惯例，前往三十三天(Tāvatiṃsa)安居，于三个月内不断宣说阿毗达摩，令以其母为首的众多天人证得入流道。安居毕，世尊于众多天神、梵天众围绕下，自桑咖萨(saṅkassa)城门降临，饶益世间。当时，世尊所得利养与恭敬，如五大河般，遍满全瞻部洲。 Atha titthiyā parihīnalābhasakkārā dukkhī dummanā pattakkhandhā adhomukhā nisīdiṃsu. Tadā tesaṃ upāsikā ciñcamāṇavikā nāma ativiya rūpaggappattā te tathā nisinne disvā ‘‘kiṃ, bhante, evaṃdukkhī dummanā nisinnā’’ti pucchi. ‘‘Kiṃ pana tvaṃ, bhagini, appossukkāsī’’ti? ‘‘Kiṃ, bhante’’ti? ‘‘Bhagini, samaṇassa gotamassa uppādakālato paṭṭhāya mayaṃ hatalābhasakkārā, nagaravāsino amhe na kiñci maññantī’’ti. ‘‘Mayā ettha kiṃ kātabba’’nti? ‘‘Tayā samaṇassa gotamassa avaṇṇaṃ uppādetuṃ vaṭṭatī’’ti. Sā ‘‘na mayhaṃ bhāro’’ti vatvā tattha ussāhaṃ karontī vikāle jetavanavihāraṃ gantvā titthiyānaṃ upassaye vasitvā pāto nagaravāsīnaṃ gandhādīni gahetvā bhagavantaṃ vandanatthāya gamanasamaye jetavanā viya nikkhantā, ‘‘kattha sayitā’’ti puṭṭhā ‘‘kiṃ tumhākaṃ mama sayitaṭṭhānenā’’ti vatvā pakkāmi. Sā kamena gacchante kāle pucchitā ‘‘samaṇenāhaṃ gotamena ekagandhakuṭiyaṃ sayitvā nikkhantā’’ti āha. Taṃ bālaputhujjanā saddahiṃsu, paṇḍitā sotāpannādayo na saddahiṃsu. Ekadivasaṃ sā dārumaṇḍalaṃ udare bandhitvā upari rattapaṭaṃ paridahitvā gantvā sarājikāya parisāya dhammadesanatthāya nisinnaṃ bhagavantaṃ evamāha – ‘‘bho samaṇa, tvaṃ dhammaṃ desesi, tuyhaṃ paṭicca uppannadārakagabbhiniyā mayhaṃ lasuṇamaricādīni na vicāresī’’ti? ‘‘Tathābhāvaṃ, bhagini, tvañceva pajānāsi, ahañcā’’ti. Sā ‘‘evameva methunasaṃsaggasamayaṃ dveyeva jānanti, na aññe’’ti āha. 于是，外道们失去利养与恭敬，痛苦忧愁，垂头俯首地坐着。当时，他们一位名叫战遮女（Ciñcamāṇavikā）的优婆夷，容貌极为美丽，看见他们那样坐着，便问道：“尊者们，为何如此痛苦忧愁地坐着？”他们说：“姐妹，难道你不关心吗？”她问：“什么事，尊者们？”他们说：“姐妹，自从沙门乔达摩出现以来，我们就失去了利养与恭敬，城里的人们都不把我们放在眼里了。”她问：“我在这事上能做什么呢？”他们说：“你应该去制造关于沙门乔达摩的恶名。”她说了声“这事包在我身上”，便努力去做。她傍晚时前往祇陀林，住在外道的住处，然后在清晨，当城里人带着香等要去礼敬世尊时，她便装作从祇陀林出来。当被问到“你在哪里过夜？”时，她回答说“我睡在哪里跟你们有什么关系？”然后就走开了。过了一段时间，当她再被问到时，她便说：“我和沙门乔达摩同住在一间香室（gandhakuṭi）里，刚出来。”愚痴的凡夫相信了她，但有智慧的入流者（sotāpanna）等圣者并不相信。有一天，她用一块圆木绑在肚子上，外面盖着红色的布，去到正在为包括国王在内的会众说法的世尊面前，这样说道：“喂，沙门！你只顾着说法，却不为我这个因你而怀孕的人，准备蒜、胡椒等所需之物？”世尊说：“姐妹，事情的真相，只有你和我了知。”她说：“正是如此！行淫之事，只有两个人知道，没有别人。” Tasmiṃ khaṇe sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Sakko āvajjento taṃ kāraṇaṃ ñatvā dve devaputte āṇāpesi – ‘‘tumhesu eko mūsikavaṇṇaṃ māpetvā tassā dārumaṇḍalassa bandhanaṃ chindatu, eko vātamaṇḍalaṃ samuṭṭhāpetvā pārutapaṭaṃ uddhaṃ khipatū’’ti. Te gantvā tathā akaṃsu. Dārumaṇḍalaṃ patamānaṃ tassā pādapiṭṭhiṃ bhindi. Dhammasabhāyaṃ sannipatitā puthujjanā sabbe ‘‘are, duṭṭhacori, tvaṃ evarūpassa lokattayasāmino [Pg.133] evarūpaṃ abbhakkhānaṃ akāsī’’ti uṭṭhahitvā ekekamuṭṭhipahāraṃ datvā sabhāya nīhariṃsu, dassanātikkantāya pathavī vivaramadāsi. Tasmiṃ khaṇe avīcito jālā uṭṭhahitvā kuladattikena rattakambaleneva taṃ acchādetvā avīcimhi pakkhipi, bhagavato lābhasakkāro atirekataro ahosi. Tena vuttaṃ – 就在那一刻，帝释天(Sakka)的橙毯石座(paṇḍukambalasilāsana)现出热相。帝释天经过省察，了知其原因后，命令两位天子：“你们一位化作老鼠的样子，咬断她那个木盘的绳子；另一位掀起一阵风，把她披的布向上吹掉。”他们前去，如是而行。掉落的木盘砸断了她的脚背。聚集在法堂的所有凡夫都站起来说：“喂，你这邪恶的女贼！你竟对三界之主作出如此的诬陷！”他们一人一拳地打她，将她逐出集会。当她刚一离开视线，大地就裂开了。就在那一刻，一道火焰从无间地狱(Avīci)升起，如同一条家族所赠的红毯包裹住她，将她投入无间地狱。世尊的利养与恭敬变得更加卓著。因此，经中说道： ‘‘Sabbābhibhussa buddhassa, nando nāmāsi sāvako; Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā. “征服一切的佛陀，有位名叫难陀的声闻弟子；因诬陷于他，我长时轮回于地狱。 ‘‘Dasavassasahassāni, niraye saṃsariṃ ciraṃ; Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ. “一万年之久，我长时轮回于地狱；既得生为人，我亦遭受诸多诬陷。 ‘‘Tena kammāvasesena, ciñcamāṇavikā mamaṃ; Abbhācikkhi abhūtena, janakāyassa aggato’’ti. (apa. thera 1.39.70-72); “以彼业的余报，战遮女(Ciñcamāṇavikā)当着众人，以不实之言诬陷我。”（《长老《本行》》1.39.70-72） Tatiyapañhe – abbhakkhānanti abhi akkhānaṃ akkosanaṃ. Atīte kira bodhisatto apākaṭajātiyaṃ uppanno munāḷi nāma dhutto hutvā dujjanasaṃsaggabalena surabhiṃ nāma paccekabuddhaṃ ‘‘dussīlo pāpadhammo ayaṃ bhikkhū’’ti akkosi. So tena akusalena vacīkammena bahūni vassasahassāni niraye paccitvā imasmiṃ pacchimattabhāve dasapāramitāsaṃsiddhibalena buddho jāto lābhaggayasaggappatto ahosi. Puna titthiyā ussāhajātā – ‘‘kathaṃ nu kho samaṇassa gotamassa ayasaṃ uppādessāmā’’ti dukkhī dummanā nisīdiṃsu. Tadā sundarī nāmekā paribbājikā te upasaṅkamitvā vanditvā ṭhitā tuṇhībhūte kiñci avadante disvā ‘‘kiṃ mayhaṃ doso’’ti pucchi. ‘‘Samaṇena gotamena amhe viheṭhiyamāne tvaṃ appossukkā viharissasi, idaṃ tava doso’’ti. ‘‘Evamahaṃ tattha kiṃ karissāmī’’ti? ‘‘Tvaṃ samaṇassa gotamassa avaṇṇaṃ uppādetuṃ sakkhissasī’’ti? ‘‘Sakkhissāmi, ayyā’’ti vatvā tato paṭṭhāya vuttanayena diṭṭhadiṭṭhānaṃ ‘‘samaṇena gotamena ekagandhakuṭiyaṃ sayitvā nikkhantā’’ti vatvā akkosati paribhāsati. Titthiyāpi ‘‘passatha, bho, samaṇassa gotamassa kamma’’nti akkosanti paribhāsanti. Vuttañhetaṃ – 在第三个问题中——“诬陷”即是诽谤、辱骂。据说，在过去世，菩萨曾生于一个卑微的家庭，成为一个名叫牟那理(Munāḷi)的无赖，因与恶人交往，他辱骂一位名叫苏罗毗(Surabhi)的独觉佛说：“这位比丘是破戒者，品性邪恶。”由于那不善的语业，他在地狱中被烧炙了数千年。在此最后一生中，他凭借圆满十波罗蜜的力量而成为佛陀，达到了利养与声誉的顶峰。外道们又起了热心，他们悲伤忧愁地坐着想：“我们如何才能让沙门乔达摩蒙受不名誉呢？”那时，一位名叫孙达瑞咖的女遍行者走近他们，行礼后站着。看到他们沉默不语，她问道：“我有什么过错吗？”“我们正被沙门乔达摩困扰，你却漠不关心，这就是你的过错。”“那我该怎么做呢？”“你能够败坏沙门乔达摩的名声吗？”“我能，尊者们。”说完，从那时起，她便用所述的方式，对所见的每一个人说：“我与沙门乔达摩在同一芬芳孤邸(gandhakuṭi)同寝后刚出来。”如此辱骂、诽谤。外道们也辱骂、诽谤说：“诸位，请看沙门乔达摩的所作所为！”经中对此说道： ‘‘Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu; Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ. “往昔在其他生世中，我曾是名叫牟那理的无赖；我诬陷了无过失的独觉佛苏罗毗。 ‘‘Tena [Pg.134] kammavipākena, niraye saṃsariṃ ciraṃ; Bahū vassasahassāni, dukkhaṃ vedesi vedanaṃ. “以彼业的果报，我长时轮回于地狱；数千年之久，我感受了痛苦的感受。 ‘‘Tena kammāvasesena, idha pacchimake bhave; Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā’’ti. (apa. thera 1.39.67-69); “以彼业的余报，于此最后一生中，因孙达瑞咖之故，我遭受了诬陷。”（《长老本行经》1.39.67-69） Catutthapañhe – abbhakkhānaṃ abhi visesena akkosanaṃ paribhāsanaṃ. Atīte kira bodhisatto brāhmaṇakule uppanno bahussuto bahūhi sakkato pūjito tāpasapabbajjaṃ pabbajitvā himavante vanamūlaphalāhāro bahumāṇave mante vācento vāsaṃ kappesi. Eko pañcābhiññāaṭṭhasamāpattilābhī tāpaso tassa santikaṃ agamāsi. So taṃ disvāva issāpakato taṃ adūsakaṃ isiṃ ‘‘kāmabhogī kuhako ayaṃ isī’’ti abbhācikkhi, attano sisse ca āha – ‘‘ayaṃ isi evarūpo anācārako’’ti. Tepi tatheva akkosiṃsu paribhāsiṃsu. So tena akusalakammavipākena vassasahassāni niraye dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddho hutvā lābhaggayasaggappatto ākāse puṇṇacando viya pākaṭo jāto. Tatheva titthiyā abbhakkhānenapi asantuṭṭhā punapi sundariyā abbhakkhānaṃ kāretvā surādhutte pakkosāpetvā lañjaṃ datvā ‘‘tumhe sundariṃ māretvā jetavanadvārasamīpe mālākacavarena chādethā’’ti āṇāpesuṃ. Te tathā kariṃsu. Tato titthiyā ‘‘sundariṃ na passāmā’’ti rañño ārocesuṃ. Rājā ‘‘pariyesathā’’ti āha. Te attanā pātitaṭṭhānato gahetvā mañcakaṃ āropetvā rañño dassetvā ‘‘passatha, bho, samaṇassa gotamassa sāvakānaṃ kamma’’nti bhagavato bhikkhusaṅghassa ca sakalanagare avaṇṇaṃ ugghosentā vicariṃsu. Sundariṃ āmakasusāne aṭṭake ṭhapesuṃ. Rājā ‘‘sundarimārake pariyesathā’’ti āṇāpesi. Tadā dhuttā suraṃ pivitvā ‘‘tvaṃ sundariṃ māresi, tvaṃ māresī’’ti kalahaṃ kariṃsu. Rājapurisā te dhutte gahetvā rañño dassesuṃ. Rājā ‘‘kiṃ, bhaṇe, tumhehi sundarī māritā’’ti? ‘‘Āma, devā’’ti. ‘‘Kehi āṇattā’’ti? ‘‘Titthiyehi, devā’’ti. Rājā titthiye āharāpetvā bandhāpetvā ‘‘gacchatha, bhaṇe, ‘buddhassa avaṇṇatthāya amhehi sayameva sundarī mārāpitā, bhagavā tassa sāvakā ca akārakā’ti ugghosathā’’ti āha. Te tathā akaṃsu[Pg.135]. Sakalanagaravāsino nikkaṅkhā ahesuṃ. Rājā titthiye ca dhutte ca mārāpetvā chaḍḍāpeti. Tato bhagavato bhiyyosomattāya lābhasakkāro vaḍḍhi. Tena vuttaṃ – 在第四问中，诽谤是特别的辱骂与斥责。据说，在过去，菩萨生于婆罗门家，博学多闻，备受众人恭敬供养。他出家为苦行者，在喜马拉雅山(Himavanta)中以森林的根与果为食，教导众多青年学习圣典，并安住于此。一位获得五神通与八等至的苦行者来到他那里。他一见到那位苦行者就心生嫉妒，诽谤那位无辜的仙人说：“这位仙人是纵欲者、伪善者。”他还对自己的弟子们说：“这位仙人是如此这般无德行的人。”他们也同样地辱骂、斥责他。由于那不善业的果报，他在地狱中承受了数千年的痛苦，在此最后一生中成为佛陀，达到了利得与名誉的顶峰，如同空中的满月一般声名显赫。同样地，外道们因诽谤仍不满足，又策划了对孙陀利(Sundarī)的诽谤。他们叫来一些酒鬼，给予贿赂，命令道：“你们杀了孙陀利，把她用花与垃圾覆盖在祇陀林门边。”他们照做了。然后外道们向国王禀告：“我们找不到孙陀利了。”国王说：“去寻找她。”他们从自己抛尸的地方抬起尸体，放在担架上，展示给国王，说：“看啊，诸位，这是沙门乔达摩的弟子们的所作所为！”他们走遍全城，宣扬世尊与比丘僧团的恶名。他们把孙陀利的尸体放置在弃尸场的高台上。国王下令：“去寻找杀害孙陀利的凶手。”那时，那些酒鬼喝醉了酒，争吵起来：“是你杀了孙陀利！”“是你杀的！”国王的部下逮捕了那些酒鬼，将他们呈给国王。国王问：“喂，是你们杀了孙陀利吗？”“是的，大王。”“受谁指使？”“是外道们，大王。”国王命人将外道们带来并捆绑起来，说：“去吧，你们去宣告：‘为了诋毁佛陀，是我们自己让人杀了孙陀利，世尊和他的弟子们是无辜的。’”他们照做了。全城的居民都消除了疑惑。国王下令处死那些外道和酒鬼，并抛弃了他们的尸体。从此，世尊的利得与恭敬更加增长。因此说—— ‘‘Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito; Mahāvane pañcasate, mante vācemi māṇave. “我曾是博学婆罗门，备受恭敬与供养；于大林中，我教导五百青年学习圣典。” ‘‘Tatthāgato isi bhīmo, pañcābhiñño mahiddhiko; Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ. “彼处来了一位名为毗摩的仙人，具五神通，有大威力；我见他前来，便诽谤了那无辜者。” ‘‘Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi; Mayhampi bhāsamānassa, anumodiṃsu māṇavā. “于是我告诉弟子们：‘这位仙人是纵欲者’；我这样说时，那些青年们也随声附和。” ‘‘Tato māṇavakā sabbe, bhikkhamānaṃ kule kule; Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi. “于是所有青年们，当他在各家行乞时，都对大众说：‘这位仙人是纵欲者。’” ‘‘Tena kammavipākena, pañcabhikkhusatā ime; Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā’’ti. (apa. thera 1.39.73-77); “由于那业的果报，这五百位比丘，全都因为孙达瑞咖而遭受诽谤。”（《长老譬喻》1.39.73-77） Pañcame pañhe – silāvedhoti āhatacitto silaṃ pavijjhi. Atīte kira bodhisatto ca kaniṭṭhabhātā ca ekapituputtā ahesuṃ. Te pitu accayena dāse paṭicca kalahaṃ karontā aññamaññaṃ viruddhā ahesuṃ. Bodhisatto attano balavabhāvena kaniṭṭhabhātaraṃ ajjhottharitvā tassupari pāsāṇaṃ pavijjhesi. So tena kammavipākena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddho jāto. Devadatto rāhulakumārassa mātulo pubbe serivāṇijakāle bodhisattena saddhiṃ vāṇijo ahosi, te ekaṃ paṭṭanagāmaṃ patvā ‘‘tvaṃ ekavīthiṃ gaṇhāhi, ahampi ekavīthiṃ gaṇhāmī’’ti dvepi paviṭṭhā. Tesu devadattassa paviṭṭhavīthiyaṃ jiṇṇaseṭṭhibhariyā ca nattā ca dveyeva ahesuṃ, tesaṃ mahantaṃ suvaṇṇathālakaṃ malaggahitaṃ bhājanantare ṭhapitaṃ hoti, taṃ suvaṇṇathālakabhāvaṃ ajānantī ‘‘imaṃ thālakaṃ gahetvā piḷandhanaṃ dethā’’ti āha. So taṃ gahetvā sūciyā lekhaṃ kaḍḍhitvā suvaṇṇathālakabhāvaṃ ñatvā ‘‘thokaṃ datvā gaṇhissāmī’’ti cintetvā gato. Atha bodhisattaṃ dvārasamīpaṃ āgataṃ disvā ‘‘nattā, ayye[Pg.136], mayhaṃ kacchapuṭaṃ piḷandhanaṃ dethā’’ti. Sā taṃ pakkosāpetvā nisīdāpetvā taṃ thālakaṃ datvā ‘‘imaṃ gahetvā mayhaṃ nattāya kacchapuṭaṃ piḷandhanaṃ dethā’’ti. Bodhisatto taṃ gahetvā suvaṇṇathālakabhāvaṃ ñatvā ‘‘tena vañcitā’’ti ñatvā attano pasibbakāya ṭhapitaaṭṭhakahāpaṇe avasesabhaṇḍañca datvā kacchapuṭaṃ piḷandhanaṃ kumārikāya hatthe piḷandhāpetvā agamāsi. So vāṇijo punāgantvā pucchi. ‘‘Tāta, tvaṃ na gaṇhittha, mayhaṃ putto idañcidañca datvā taṃ gahetvā gato’’ti. So taṃ sutvāva hadayena phālitena viya dhāvitvā anubandhi. Bodhisatto nāvaṃ āruyha pakkhandi. So ‘‘tiṭṭha, mā palāyi mā palāyī’’ti vatvā ‘‘nibbattanibbattabhave taṃ nāsetuṃ samattho bhaveyya’’nti patthanaṃ akāsi. 第五问——投石。过去，菩萨与幼弟是同父兄弟。父亲去世后，他们因奴隶之事发生争执，遂互相敌对。菩萨仗其力强，压制幼弟，并将一块石头掷于其身上。以此业报，菩萨于地狱等处受苦数千载，方于此最后一生觉悟成佛。提婆达多是罗睺罗的舅父，往昔为行商时，曾与菩萨同行。他们同至一个市镇，约定“你走一条街，我走一条街”，遂各入一街。提婆达多所入之街，唯有一位年老的富商之妻及其孙女。她们有一个大金盘，因满是污垢而置于他器之中，她们不知其为金盘，便说：“拿此盘换些饰品吧。”他取盘，以针刮之，知其为金盘，心想：“少给些东西即可得之。”遂离去。这时，菩萨来到门口，孙女看见了。老妇人便把他叫来，请他坐下，把那个盘子递给他，说：“请收下这个，为我的孙女换一件饰品吧。”菩萨得盘，知其为金盘，亦知她们被前一个商人欺骗了，遂将自己袋中所存的八个钱币（kahāpaṇa）及余货尽予她们，并亲手为小女孩戴上饰品后离去。那个商人复返，老妇人对他说：“先生，你没有拿走它，另一位好商人给了这些那些东西，把它拿走了。”商人闻此言，心如碎裂，急追菩萨。菩萨已登舟启程。商人呼曰：“止步！勿逃！勿逃！”并作是愿：“愿我生生世世皆能毁灭他！” So patthanāvasena anekesu jātisatasahassesu aññamaññaṃ viheṭhetvā imasmiṃ attabhāve sakyakule nibbattitvā kamena bhagavati sabbaññutaṃ patvā rājagahe viharante anuruddhādīhi saddhiṃ bhagavato santikaṃ gantvā pabbajitvā jhānalābhī hutvā pākaṭo bhagavantaṃ varaṃ yāci – ‘‘bhante, sabbo bhikkhusaṅgho piṇḍapātikādīni terasa dhutaṅgāni samādiyatu, sakalo bhikkhusaṅgho mama bhāro hotū’’ti. Bhagavā na anujāni. Devadatto veraṃ bandhitvā parihīnajjhāno bhagavantaṃ māretukāmo ekadivasaṃ vebhārapabbatapāde ṭhitassa bhagavato upari ṭhito pabbatakūṭaṃ paviddhesi. Bhagavato ānubhāvena aparo pabbatakūṭo taṃ patamānaṃ sampaṭicchi. Tesaṃ ghaṭṭanena uṭṭhitā papaṭikā āgantvā bhagavato pādapiṭṭhiyaṃ pahari. Tena vuttaṃ – 提婆达多因其所发之愿，于无数百千生中与菩萨互相恼害，于此生投生于释迦族。其后，当世尊证得一切知智，住于王舍城(Rājagaha)时，他与阿那律(Anuruddha)等人一同到世尊之处出家，证得禅定后声名远播，便向世尊提出请求：“尊者，愿所有比丘僧团皆受持托钵等十三种头陀支，整个比丘僧团皆由我负责。”世尊不允。提婆达多因此结怨，禅定退失，意图杀害世尊。一日，世尊立于韦婆罗山(Vebhāra)山脚下时，他立于其上，推下一块山岩。因世尊之神力，另一块山岩接住了那块坠石。二者撞击后，飞溅的石片击中了世尊的脚背。是故说： ‘‘Vemātubhātaraṃ pubbe, dhanahetu haniṃ ahaṃ; Pakkhipiṃ giriduggasmiṃ, silāya ca apiṃsayiṃ. 我昔为财故，杀害异母弟；投之于山谷，并以石压之。 ‘‘Tena kammavipākena, devadatto silaṃ khipi; Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā’’ti. (apa. thera 1.39.78-79); 以此业报故，提婆达多掷石；石片伤我足，压碎大脚趾。（《长老《本行》》1.39.78-79） Chaṭṭhapañhe – sakalikāvedhoti sakalikāya ghaṭṭanaṃ. Atīte kira bodhisatto ekasmiṃ kule nibbatto daharakāle mahāvīthiyaṃ kīḷamāno vīthiyaṃ piṇḍāya caramānaṃ paccekabuddhaṃ disvā ‘‘ayaṃ muṇḍako samaṇo kuhiṃ gacchatī’’ti pāsāṇasakalikaṃ gahetvā tassa pādapiṭṭhiyaṃ khipi[Pg.137]. Pādapiṭṭhicammaṃ chinditvā ruhiraṃ nikkhami. So tena pāpakammena anekavassasahassāni niraye mahādukkhaṃ anubhavitvā buddhabhūtopi kammapilotikavasena pādapiṭṭhiyaṃ pāsāṇasakalikaghaṭṭanena ruhiruppādaṃ labhi. Tena vuttaṃ – 第六问——“为石片所伤”，即为石片所击中。据说，菩萨过去生于某家族，年幼时于大街上玩耍，见到一位独觉佛(paccekabuddha)在街上乞食，便说：‘这个光头沙门要去哪里？’于是拾起一块石片，掷向其脚背。石片划破脚背的皮肤，血流而出。他因这恶业，于地狱中承受了无数千年的巨大痛苦，即使后来成佛，也因业报的残余，脚背被石片击中而流血。是故说： ‘‘Purehaṃ dārako hutvā, kīḷamāno mahāpathe; Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ. 我昔为孩童，于大道嬉戏；见独觉佛于路，遂掷以石片。 ‘‘Tena kammavipākena, idha pacchimake bhave; Vadhatthaṃ maṃ devadatto, abhimāre payyojayī’’ti. (apa. thera 1.39.80-81); 以彼业报故，于此最后有；提婆达多为杀我，派遣诸刺客。 Sattamapañhe – nāḷāgirīti dhanapālako hatthī māraṇatthāya pesito. Atīte kira bodhisatto hatthigopako hutvā nibbatto hatthiṃ āruyha vicaramāno mahāpathe paccekabuddhaṃ disvā ‘‘kuto āgacchati ayaṃ muṇḍako’’ti āhatacitto khilajāto hatthinā āsādesi. So tena kammena apāyesu anekavassasahassāni dukkhaṃ anubhavitvā pacchimattabhāve buddho jāto. Devadatto ajātasatturājānaṃ sahāyaṃ katvā ‘‘tvaṃ, mahārāja, pitaraṃ ghātetvā rājā hohi, ahaṃ buddhaṃ māretvā buddho bhavissāmī’’ti saññāpetvā ekadivasaṃ rañño anuññātāya hatthisālaṃ gantvā – ‘‘sve tumhe nāḷāgiriṃ soḷasasurāghaṭe pāyetvā bhagavato piṇḍāya caraṇavelāyaṃ pesethā’’ti hatthigopake āṇāpesi. Sakalanagaraṃ mahākolāhalaṃ ahosi, ‘‘buddhanāgena hatthināgassa yuddhaṃ passissāmā’’ti ubhato rājavīthiyaṃ mañcātimañcaṃ bandhitvā pātova sannipatiṃsu. Bhagavāpi katasarīrapaṭijaggano bhikkhusaṅghaparivuto rājagahaṃ piṇḍāya pāvisi. Tasmiṃ khaṇe vuttaniyāmeneva nāḷāgiriṃ vissajjesuṃ. So vīthicaccarādayo vidhamento āgacchati. Tadā ekā itthī dārakaṃ gahetvā vīthito vīthiṃ gacchati, hatthī taṃ itthiṃ disvā anubandhi. Bhagavā ‘‘nāḷāgiri, na taṃ hanatthāya pesito, idhāgacchāhī’’ti āha. So taṃ saddaṃ sutvā bhagavantābhimukho dhāvi. Bhagavā aparimāṇesu cakkavāḷesu anantasattesu pharaṇārahaṃ mettaṃ ekasmiṃyeva nāḷāgirimhi phari. So bhagavato mettāya phuṭo [Pg.138] nibbhayo hutvā bhagavato pādamūle nipati. Bhagavā tassa matthake hatthaṃ ṭhapesi. Tadā devabrahmādayo acchariyabbhutajātacittā pupphaparāgādīhi pūjesuṃ. Sakalanagare jaṇṇukamattā dhanarāsayo ahesuṃ. Rājā ‘‘pacchimadvāre dhanāni nagaravāsīnaṃ hontu, puratthimadvāre dhanāni rājabhaṇḍāgāre hontū’’ti bheriṃ carāpesi. Sabbe tathā kariṃsu. Tadā nāḷāgiri dhanapālo nāma ahosi. Bhagavā veḷuvanārāmaṃ agamāsi. Tena vuttaṃ – 第七问——关于为行杀害而放出的那拉吉利（Nāḷāgiri）象，亦名护财（Dhanapāla）。据说，于过去世，菩萨曾生为象夫，骑象巡游于大道时，见一辟支佛，心生不悦，忖道：“此剃头者从何而来？”，遂起恶念，驱象攻击。因斯恶业，彼于诸恶趣中受苦数千载，于最后生，得成佛果。提婆达多与阿闍世（Ajātasattu）王结为盟友，说服他道：“大王，汝可弑父为王，我则杀佛而自成为佛。”一日，提婆达多得国王许可，前往象厩，对象夫下令：“明日，汝等以十六瓮烈酒灌醉那拉吉利，于世尊入城行乞时放出。”全城骚动，众人言：“我等将观佛龙与象王之战。”遂于王道两侧，搭建层层看台，清晨即已聚集。世尊亦整肃其身，由比丘僧众围绕，进入王舍城（Rājagaha）乞食。其时，彼等果如所谋，放出那拉吉利。彼象毁坏街道房舍，狂奔而来。当时，有一妇人抱子从一街穿行至另一街，大象见之，即起追赶。世尊言：“那拉吉利，彼等非为害她而遣你来，到此来！”象闻其声，即转向世尊奔去。世尊将能遍满无量世界、无量众生之慈心，仅专注于那拉吉利一象而遍照之。彼为世尊慈心所触，无有怖畏，俯伏于世尊足下。世尊伸手置于其顶上。其时，天神、梵天等心生稀有、未曾有想，以花粉等作供养。全城财宝堆积及膝。国王命人击鼓宣告：“西门之财宝，归于城民；东门之财宝，归入王库。”众人皆从其命。自此，那拉吉利得名护财。世尊前往竹林（Veḷuvana）园。是故说—— ‘‘Hatthāroho pure āsiṃ, paccekamunimuttamaṃ; Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ. 我昔为象师，见最上辟支佛；彼为乞食而游行，我以象攻击之。 ‘‘Tena kammavipākena, bhanto nāḷāgirī gajo; Giribbaje puravare, dāruṇo samupāgamī’’ti. (apa. thera 1.39.82-83); 以此业报故，狂象那拉吉利(Nāḷāgiri)；于最胜之城王舍城(Giribbaja)，凶猛地前来。 Aṭṭhamapañhe – satthacchedoti satthena gaṇḍaphālanaṃ kuṭhārāya satthena chedo. Atīte kira bodhisatto paccantadese rājā ahosi. So dujjanasaṃsaggavasena paccantadese vāsavasena ca dhutto sāhasiko ekadivasaṃ khaggahattho pattikova nagare vicaranto nirāparādhe jane khaggena phālento agamāsi. So tena pāpakammavipākena bahūni vassasahassāni niraye paccitvā tiracchānādīsu dukkhamanubhavitvā pakkāvasesena pacchimattabhāve buddhabhūtopi heṭṭhā vuttanayena devadattena khittapāsāṇasakkhalikapahārena uṭṭhitagaṇḍo ahosi. Jīvako mettacittena taṃ gaṇḍaṃ phālesi. Vericittassa devadattassa ruhiruppādakammaṃ anantarikaṃ ahosi, mettacittassa jīvakassa gaṇḍaphālanaṃ puññameva ahosi. Tena vuttaṃ – 第八问：关于以刃器切割之业。此谓以刃器劈开肿块。过去，菩萨曾为边地之王。他因与恶人交往，又居住在边地，而变得放荡暴戾。一日，他手持利剑，步行于城中，无故以剑劈砍无辜之人。以此恶业之果报，他于地狱中受苦数千年，后又于畜生等（恶趣）中备受痛苦。以其业报之残余，于最后一世，虽已成佛，亦如前述，为提婆达多(Devadatta)所投掷之石块碎片击伤而生起肿块。耆婆(Jīvaka)以慈心切开此肿块。怀有嗔恨心的提婆达多，其令（佛陀）出血之行为乃是无间业；而怀有慈心的耆婆，其切开肿块之行为则纯粹是福德。是故说： ‘‘Rājāhaṃ pattiko āsiṃ, sattiyā purise haniṃ; Tena kammavipākena, niraye paccisaṃ bhusaṃ. 我昔为国王，徒步以刃杀人；以此业报故，于地狱中受剧苦。 ‘‘Kammuno tassa sesena, idāni sakalaṃ mama; Pāde chaviṃ pakappesi, na hi kammaṃ vinassatī’’ti. (apa. thera 1.39.84-85); 以彼恶业之残余，如今于我足之上，皮肤亦为刃所割；业实永不坏亡。 Navame pañhe – ‘‘sīsadukkhanti sīsābādho sīsavedanā. Atīte kira bodhisatto kevaṭṭagāme kevaṭṭo hutvā nibbatti. So ekadivasaṃ kevaṭṭapurisehi [Pg.139] saddhiṃ macchamāraṇaṭṭhānaṃ gantvā macche mārente disvā tattha somanassaṃ uppādesi, sahagatāpi tatheva somanassaṃ uppādayiṃsu. So tena akusalakammena caturāpāye dukkhamanubhavitvā imasmiṃ pacchimattabhāve tehi purisehi saddhiṃ sakyarājakule nibbattitvā kamena buddhattaṃ pattopi sayaṃ sīsābādhaṃ paccanubhosi. Te ca sakyarājāno dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.viḍaḍūbhavatthu) vuttanayena viḍaḍūbhasaṅgāme sabbe vināsaṃ pāpuṇiṃsu. Tena vuttaṃ – 第九问——“头痛”是指头部的疾病与疼痛。据说在过去世，菩萨(bodhisatto)出生在一个渔夫村(kevaṭṭagāme)，成为一名渔夫(kevaṭṭo)。有一天，他与渔夫们同去捕鱼之处，见他们杀鱼而心生欢喜，他的同伴们也同样心生欢喜。由于此不善业(akusalakammena)，他在四恶趣(caturāpāye)中体验了痛苦。在此最后生(pacchimattabhāve)，他与那些人一同生于释迦王族(sakyarājakule)，即使后来次第证得佛果，自己也感受了头痛。而那些释迦王(sakyarājāno)，正如《法句义注》(Dhammapada-aṭṭhakathā)中关于毗琉璃(Viḍūḍabha)的故事(vatthu)所说，在与毗琉璃的战争中悉数被毁灭。因此说—— ‘‘Ahaṃ kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako; Macchake ghātite disvā, janayiṃ somanassakaṃ. 我昔在渔村，曾为渔家童；见鱼遭捕杀，心生欢喜情。 ‘‘Tena kammavipākena, sīsadukkhaṃ ahū mama; Sabbe sakkā ca haññiṃsu, yadā hani viṭaṭūbho’’ti. (apa. thera 1.39.86-87); 缘于此业报，我患头痛症；释迦族尽灭，毗琉璃所害。 Dasamapañhe – yavakhādananti verañjāyaṃ yavataṇḍulakhādanaṃ. Atīte kira bodhisatto aññatarasmiṃ kule nibbatto jātivasena ca andhabālabhāvena ca phussassa bhagavato sāvake madhurannapāne sālibhojanādayo ca bhuñjamāne disvā ‘‘are muṇḍakasamaṇā, yavaṃ khādatha, mā sālibhojanaṃ bhuñjathā’’ti akkosi. So tena akusalakammavipākena anekavassasahassāni caturāpāye dukkhamanubhavitvā imasmiṃ pacchimattabhāve kamena buddhattaṃ patvā lokasaṅgahaṃ karonto gāmanigamarājadhānīsu caritvā ekasmiṃ samaye verañjabrāhmaṇagāmasamīpe sākhāviṭapasampannaṃ pucimandarukkhamūlaṃ pāpuṇi. Verañjabrāhmaṇo bhagavantaṃ upasaṅkamitvā anekapariyāyena bhagavantaṃ jinituṃ asakkonto sotāpanno hutvā ‘‘bhante, idheva vassaṃ upagantuṃ vaṭṭatī’’ti ārocesi. Bhagavā tuṇhībhāvena adhivāsesi. Atha punadivasato paṭṭhāya māro pāpimā sakalaverañjabrāhmaṇagāmavāsīnaṃ mārāvaṭṭanaṃ akāsi. Piṇḍāya paviṭṭhassa bhagavato mārāvaṭṭanavasena ekopi kaṭacchubhikkhāmattaṃ dātā nāhosi. Bhagavā tucchapattova bhikkhusaṅghaparivuto punāgañchi. Tasmiṃ evaṃ āgate tattheva nivuṭṭhā assavāṇijā taṃ divasaṃ dānaṃ datvā tato paṭṭhāya bhagavantaṃ pañcasatabhikkhuparivāraṃ nimantetvā pañcannaṃ assasatānaṃ bhattato vibhāgaṃ katvā yavaṃ koṭṭetvā bhikkhūnaṃ pattesu pakkhipiṃsu[Pg.140]. Sakalassa sahassacakkavāḷadevatā sujātāya pāyāsapacanadivase viya dibbojaṃ pakkhipiṃsu. Bhagavā paribhuñji, evaṃ temāsaṃ yavaṃ paribhuñji. Temāsaccayena mārāvaṭṭane vigate pavāraṇādivase verañjo brāhmaṇo saritvā mahāsaṃvegappatto buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā vanditvā khamāpesi. Tena vuttaṃ – 第十问——食麦：即在维兰迦(Verañjā)食麦粒。据说在过去，菩萨出生于某一家族，因其种姓及无明愚痴，见弗沙(Phussa)世尊的弟子们食用甘美的饮食与米饭等，便辱骂道：“喂，剃头沙门，你们吃麦子吧，别吃米饭了！”彼因该不善业之果报，于四恶趣中承受了数千年的痛苦。在此最后生中，他次第证得佛果，为利益世间而游化于村庄、市镇、王都。一次，他来到维兰迦婆罗门村附近一棵枝叶繁茂的苦楝树(pucimanda)下。维兰迦(Verañja)婆罗门前来拜见世尊，虽以种种方式试图折服世尊而不得，后成为入流者，禀告道：“尊者，宜于此处度过雨安居。”世尊默然应允。然自次日起，恶魔波旬令所有维兰迦婆罗门村的村民心生魔障。世尊入村乞食时，因魔障故，无一人供养哪怕一勺之食。世尊空钵而回，由比丘僧团随行。当他如是返回时，住于当地的马商们于当日行布施，并从那天起，邀请以世尊为首的五百位比丘，从其五百匹马的口粮中分出，将麦子捣碎后放入比丘们的钵中。所有千世界的诸天，犹如善生(Sujātā)供养乳糜之日，于中注入天界精华。世尊食用了，如是食麦三月。三月之后，魔障消除，于自恣日，维兰迦婆罗门忆起此事，深感震撼，向以佛陀为首的比丘僧团作大布施，顶礼并请求宽恕。是故说： ‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ; Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo. 我于弗沙佛的教法中，曾讥骂其声闻：“你们吃麦子吧，不要吃好米。” ‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ; Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā’’ti. (apa. thera 1.39.88-89); 由于那业的果报，我吃了三个月的麦子；当时我应一位婆罗门之邀，在维兰迦安居。 Ekādasamapañhe – piṭṭhidukkhanti piṭṭhiābādho. Atīte kira bodhisatto gahapatikule nibbatto thāmasampanno kiñci rassadhātuko ahosi. Tena samayena eko mallayuddhayodho sakalajambudīpe gāmanigamarājadhānīsu mallayuddhe vattamāne purise pātetvā jayappatto kamena bodhisattassa vasananagaraṃ patvā tasmimpi jane pātetvā gantumāraddho. Tadā bodhisatto ‘‘mayhaṃ vasanaṭṭhāne esa jayaṃ patvā gacchatī’’ti tattha nagaramaṇḍalamāgamma appoṭetvā āgaccha mayā saddhiṃ yujjhitvā gacchāti. So hasitvā ‘‘ahaṃ mahante purise pātesiṃ, ayaṃ rassadhātuko vāmanako mama ekahatthassāpi nappahotī’’ti appoṭetvā naditvā āgacchi. Te ubhopi aññamaññaṃ hatthaṃ parāmasiṃsu, bodhisatto taṃ ukkhipitvā ākāse bhamitvā bhūmiyaṃ pātento khandhaṭṭhiṃ bhinditvā pātesi. Sakalanagaravāsino ukkuṭṭhiṃ karontā appoṭetvā vatthābharaṇādīhi bodhisattaṃ pūjesuṃ. Bodhisatto taṃ mallayodhaṃ ujuṃ sayāpetvā khandhaṭṭhiṃ ujukaṃ katvā ‘‘gaccha ito paṭṭhāya evarūpaṃ mā karosī’’ti vatvā uyyojesi. So tena kammavipākena nibbattanibbattabhave sarīrasīsādi dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddhabhūtopi piṭṭhirujādidukkhamanubhosi. Tasmā kadāci piṭṭhidukkhe uppanne sāriputtamoggallāne ‘‘ito paṭṭhāya dhammaṃ desethā’’ti vatvā sayaṃ sugatacīvaraṃ paññāpetvā sayati, kammapilotikaṃ nāma buddhamapi na muñcati. Vuttañhetaṃ – 第十一问——背痛是指背部的疾病。据说，在过去世，菩萨出生于一个居士家庭，他体格强壮，但身材有些矮小。当时，有一位格斗士，在全瞻部洲（Jambudīpa）的村庄、乡镇和都城进行格斗，击败了所有人，获得了胜利。他按次序来到了菩萨所住的城市，也击败了那里的人们，正准备离开。那时，菩萨想：“这个人竟在我的住处获胜后离开。”于是他来到城中，拍手挑战道：“过来，与我较量后再走！”那人笑着说：“我击败过许多大汉，这个矮子连我一只手都抵挡不住。”他拍着手叫嚣着走过来。他们两人互相抓住了对方的手。菩萨将他举起，在空中旋转，然后摔在地上，折断了他的背骨。全城的居民欢呼、拍手，用衣物和饰品等供养菩萨。菩萨让那位格斗士平躺下来，扶正了他的背骨，对他说：“走吧，从今以后不要再做这样的事了。”然后送他走了。由于那个业的果报，他在一次又一次的生命中，体验到身体和头部等的痛苦。在今生这最后一世，即使已成为佛陀，也感受到了背痛等的痛苦。因此，有时当背痛生起时，他会对舍利弗和目犍连说：“从今以后由你们说法。”自己则铺好僧伽梨躺下。所谓的业报，连佛陀也不能免除。正如所说：— ‘‘Nibbuddhe [Pg.141] vattamānamhi, mallaputtaṃ niheṭhayiṃ; Tena kammavipākena, piṭṭhidukkhaṃ ahū mamā’’ti. (apa. thera 1.39.90); “往昔我为格斗士时，曾挫败一力士子；以此业之果报，我今感受背痛。” Dvādasamapañhe – atisāroti lohitapakkhandikāvirecanaṃ. Atīte kira bodhisatto gahapatikule nibbatto vejjakammena jīvikaṃ kappesi. So ekaṃ seṭṭhiputtaṃ rogena vicchitaṃ tikicchanto bhesajjaṃ katvā tikicchitvā tassa deyyadhammadāne pamādamāgamma aparaṃ osadhaṃ datvā vamanavirecanaṃ akāsi. Seṭṭhi bahudhanaṃ adāsi. So tena kammavipākena nibbattanibbattabhave lohitapakkhandikābādhena vicchito ahosi. Imasmimpi pacchimattabhāve parinibbānasamaye cundena kammāraputtena pacitasūkaramaddavassa sakalacakkavāḷadevatāhi pakkhittadibbojena āhārena saha bhuttakkhaṇe lohitapakkhandikāvirecanaṃ ahosi. Koṭisatasahassānaṃ hatthīnaṃ balaṃ khayamagamāsi. Bhagavā visākhapuṇṇamāyaṃ kusinārāyaṃ parinibbānatthāya gacchanto anekesu ṭhānesu nisīdanto pipāsito pānīyaṃ pivitvā mahādukkhena kusināraṃ patvā paccūsasamaye parinibbāyi. Kammapilotikaṃ evarūpaṃ lokattayasāmimpi na vijahati. Tena vuttaṃ – 第十二问——痢疾，即血泻。据说，在过去世，菩萨出生于一居士家，以行医为生。他为一长者子治病，治愈后，因其拖延应付的诊费，菩萨便给了他另一副药，令其上吐下泻。那位长者（因此）付了许多钱。由于此业之果报，他在每一生中，都为血泻病所困。在此最后一生，临近般涅槃时，在食用了铁匠之子纯陀(Cunda)所供养，并经所有轮围世界诸天注入天界精华的“猪肉软食”(sūkaramaddava)后，他得了血泻。相当于一万亿头大象的力量都耗尽了。世尊在毘舍佉(Visākha)月圆之日，为于古西那罗(Kusinārā)般涅槃而前行，途中在多处坐下休息，因口渴而饮水，以极大痛苦抵达古西那罗，于黎明时分般涅槃。业报的纠缠，连三界之主亦不舍离。因此说：— ‘‘Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ; Tena kammavipākena, hoti pakkhandikā mamāti. “我昔为医者，令富商子泻下；以此业报故，我患血痢疾。” ‘‘Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato; Sabbābhiññābalappatto, anotatte mahāsare’’ti. (apa. thera 1.39.91, 96); “如是胜者已宣说，于诸比丘僧伽前；已达一切神通力，于阿耨达大池。” Evaṃ paṭiññātapañhānaṃ, mātikāṭhapanavasena akusalāpadānaṃ samattaṃ nāma hotīti vuttaṃ itthaṃ sudanti itthaṃ iminā pakārena heṭṭhā vuttanayena. Sudanti nipāto padapūraṇatthe āgato. Bhagavā bhāgyasampanno pūritapāramimahāsatto – 如是，通过建立纲要的方式，关于已承诺答复之诸问的《不善业譬喻》至此名为圆满。所谓“如是”(itthaṃ)，“诚然”(sudaṃ)，此中的“如是”意为“以此方式，即依下文所述之法”。“诚然”(sudaṃ)是用于补足音节的助词。世尊是具足福德者，已圆满诸波罗蜜的大有情—— ‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā; Bhattavā vantagamano, bhavesu bhagavā tato’’ti. – “具祥瑞、破诸恶，具诸德、善分法；已断三有之往来，是故名为‘世尊’。” Evamādiguṇayutto devātidevo sakkātisakko brahmātibrahmā buddhātibuddho so mahākāruṇiko bhagavā attano buddhacariyaṃ buddhakāraṇaṃ [Pg.142] sambhāvayamāno pākaṭaṃ kurumāno buddhāpadāniyaṃ nāma buddhakāraṇapakāsakaṃ nāma dhammapariyāyaṃ dhammadesanaṃ suttaṃ abhāsittha kathesīti. 如是，具足此等功德，为天中之天、超帝释之帝释、超梵天之梵天、超诸佛之佛，彼大悲世尊，为显扬、阐明自身之佛行与成佛之因，宣说开示了名为“佛本行”(buddhāpadāniyaṃ)、名为“开示成佛之因”(buddhakāraṇapakāsakaṃ)的法门、法说，即此经。 Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya 如是，于《清净者之喜悦》《本行经》之义注中， Buddhaapadānasaṃvaṇṇanā samattā. 佛本行之释义终。 2.Paccekabuddhaapadānavaṇṇanā 2. 独觉佛本行释义 Tato anantaraṃ apadānaṃ saṅgāyanto ‘‘paccekabuddhāpadānaṃ, āvuso ānanda, bhagavatā kattha paññatta’’nti puṭṭho ‘‘atha paccekabuddhāpadānaṃ suṇāthā’’ti āha. Tesaṃ apadānattho heṭṭhā vuttoyeva. 其后，当他接着结集《本行经》(Apadāna)时，被问道：“贤友(āvuso)阿难(Ānanda)，世尊(Bhagavā)于何处施设了《独觉佛本行》(Paccekabuddhāpadāna)？”他答道：“那么，请听《独觉佛本行》。”此等本行之义，已于前述。 83. ‘‘Suṇāthā’’ti vuttapadaṃ uppattinibbattivasena pakāsento ‘‘tathāgataṃ jetavane vasanta’’ntiādimāha. Tattha jetakumārassa nāmavasena tathāsaññite vihāre catūhi iriyāpathavihārehi dibbabrahmaariyavihārehi vā vasantaṃ viharantaṃ yathā purimakā vipassiādayo buddhā samattiṃsapāramiyo pūretvā āgatā, tathā amhākampi bhagavā āgatoti tathāgato. Taṃ tathāgataṃ jetavane vasantanti sambandho. Vedehamunīti vedeharaṭṭhe jātā vedehī, vedehiyā putto vedehiputto. Monaṃ vuccati ñāṇaṃ, tena ito gato pavattoti muni. Vedehiputto ca so muni ceti ‘‘vedehiputtamunī’’ti vattabbe ‘‘vaṇṇāgamo’’tiādinā niruttinayena i-kārassa attaṃ putta-saddassa ca lopaṃ katvā ‘‘vedehamunī’’ti vuttaṃ. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ satimantānaṃ dhitimantānaṃ gatimantānaṃ bahussutānaṃ upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) etadagge ṭhapito āyasmā ānando nataṅgo namanakāyaṅgo añjaliko hutvā ‘‘bhante, paccekabuddhā nāma kīdisā hontī’’ti apucchīti sambandho. Te paccekabuddhā kehi hetubhi kehi kāraṇehi bhavanti uppajjanti. Vīrāti bhagavantaṃ ālapati. 83. 为阐明“请听”一词的来由，（注释者）引述了“如来住于祇陀林”等句。于此，“如来”（Tathāgata）是指：正如过去毗婆尸（Vipassī）等诸佛圆满三十波罗蜜后而来，我等世尊亦如是而来。“住于祇陀林”是指住于以祇陀（Jeta）太子之名命名的精舍中，以四威仪，或以天、梵、圣住而安住。其关联即是“彼如来住于祇陀林”。“维德哈牟尼”（Vedehamuni）：生于维德哈（Vedeha）国者为维德希（Vedehī），维德希之子为韦提希子（Vedehiputta）。“牟尼”（muni）者，“默”（mona）谓之智，依此而行，故称“牟尼”。本应作“韦提希子牟尼”（Vedehiputtamuni），但依语法规则省略“子”（putta）并改变元音，故说为“维德哈牟尼”。被世尊在《增支部》中赞为“于我声闻比丘中，具念、具志、具行、多闻、侍奉第一”的具寿阿难，躬身合掌，请问道：“世尊，所谓的独觉佛是怎样的？”此乃经文之关联。那些独觉佛是因何因、何缘而有、而生起的呢？“勇者啊！”（Vīra）是（阿难）对世尊的称呼。 84-85. Tato paraṃ vissajjitākāraṃ dassento ‘‘tadāha sabbaññuvaro mahesī’’tiādimāha. Sabbaṃ atītādibhedaṃ hatthāmalakaṃ viya jānātīti [Pg.143] sabbaññū, sabbaññū ca so varo uttamo ceti sabbaññuvaro. Mahantaṃ sīlakkhandhaṃ, samādhikkhandhaṃ, paññākkhandhaṃ, vimuttikkhandhaṃ, mahantaṃ vimuttiñāṇadassanakkhandhaṃ esati gavesatīti mahesi. Ānandabhaddaṃ madhurena sarena tadā tasmiṃ pucchitakāle āha kathesīti sambandho. Bho ānanda, ye paccekabuddhā pubbabuddhesu pubbesu atītabuddhesu katādhikārā katapuññasambhārā jinasāsanesu aladdhamokkhā appattanibbānā. Te sabbe paccekabuddhā dhīrā idha imasmiṃ loke saṃvegamukhena ekapuggalaṃ padhānaṃ katvā paccekabuddhā jātāti attho. Sutikkhapaññā suṭṭhu tikkhapaññā. Vināpi buddhehi buddhānaṃ ovādānusāsanīhi rahitā api. Parittakenapi appamattakenapi ārammaṇena paccekabodhiṃ paṭiekkaṃ bodhiṃ sammāsambuddhānantaraṃ bodhiṃ anupāpuṇanti paṭivijjhanti. 84-85. 其次，为显示作答之相，（注释者）引述“尔时，一切知上首、大仙说”等句。能如掌中庵摩罗迦果般了知一切过去等差别，故为“一切知”；彼一切知者亦为最上，故为“一切知上首”。寻求广大之戒蕴、定蕴、慧蕴、解脱蕴及广大之解脱知见蕴，故为“大仙”。其关联如下：于彼时，即被提问之时，以甜美之声对贤善的阿难宣说。“贤友阿难，有类众生，曾于过去诸佛出世时立下誓愿、积集福德资粮，然于胜者之教法中未得解脱、未证涅槃。彼等一切贤智者，于此世间，以悚惧为门径，作为独一个体而精勤，生成为独觉佛。”此即其义。彼等具极敏锐之慧，纵无诸佛之教导与训诫，亦能仅凭少许所缘，证得、彻悟独觉菩提——即独自之觉悟、次于正等觉之觉悟。 86. Sabbamhi lokamhi sakalasmiṃ lokattaye mamaṃ ṭhapetvā maṃ vihāya pacekabuddhehi samova sadiso eva natthi, tesaṃ mahāmunīnaṃ paccekabuddhānaṃ imaṃ vaṇṇaṃ imaṃ guṇaṃ padesamattaṃ saṅkhepamattaṃ ahaṃ tumhākaṃ sādhu sādhukaṃ vakkhāmi kathessāmīti attho. 86. 其义为：“于一切世间，于所有三界，除我之外，实无有能与独觉佛相等或相似者。我将为汝等善说彼等大牟尼独觉佛之品德与功德，然仅为其中一部分、一纲要耳。” 87. Anācariyakā hutvā sayameva buddhānaṃ attanāva paṭividdhānaṃ isīnaṃ antare mahāisīnaṃ madhūvakhuddaṃ khuddakamadhupaṭalaṃ iva sādhūni madhurāni vākyāni udānavacanāni anuttaraṃ uttaravirahitaṃ bhesajaṃ osadhaṃ nibbānaṃ patthayantā icchantā sabbe tumhe supasannacittā suppasannamanā suṇātha manasi karothāti attho. 87. 彼等乃无师而成觉者，亲身彻证之仙人，于诸大仙人中，希求无上妙药——涅槃。汝等一切人，皆应以极清净心、极清净意，谛听彼等犹如小蜂巢之蜜般甘美之言，即感兴语，并置于心中。此即其义。 88-89. Paccekabuddhānaṃ samāgatānanti rāsibhūtānaṃ uppannānaṃ paccekabuddhānaṃ. Ariṭṭho, upariṭṭho, tagarasikhi, yasassī, sudassano, piyadassī, gandhāro, piṇḍolo, upāsabho, nitho, tatho, sutavā, bhāvitatto, sumbho, subho, methulo, aṭṭhamo, sumedho, anīgho, sudāṭho, hiṅgu, hiṅgo, dvejālino, aṭṭhako, kosalo, subāhu, upanemiso, nemiso, santacitto, sacco, tatho, virajo, paṇḍito, kālo, upakālo, vijito, jito, aṅgo, paṅgo, guttijjito, passī, jahī, upadhiṃ, dukkhamūlaṃ, aparājito, sarabhaṅgo, lomahaṃso[Pg.144], uccaṅgamāyo, asito, anāsavo, manomayo, mānacchido, bandhumā, tadādhimutto, vimalo, ketumā, kotumbaraṅgo, mātaṅgo, ariyo, accuto, accutagāmi, byāmako, sumaṅgalo, dibbilo cātiādīnaṃ paccekabuddhasatānaṃ yāni apadānāni paramparaṃ paccekaṃ byākaraṇāni yo ca ādīnavo yañca virāgavatthuṃ anallīyanakāraṇaṃ yathā ca yena kāraṇena bodhiṃ anupāpuṇiṃsu catumaggañāṇaṃ paccakkhaṃ kariṃsu. Sarāgavatthusūti suṭṭhu allīyitabbavatthūsu vatthukāmakilesakāmesu virāgasaññī virattasaññavanto rattamhi lokamhi allīyanasabhāvaloke viratacittā anallīyanamanā hitvā papañceti rāgo papañcaṃ doso papañcaṃ sabbakilesā papañcāti papañcasaṅkhāte kilese hitvā jiya phanditānīti phanditāni dvāsaṭṭhi diṭṭhigatāni jinitvā tatheva tena kāraṇena evaṃ bodhiṃ anupāpuṇiṃsu paccekabodhiñāṇaṃ paccakkhaṃ kariṃsūti attho. 88-89. “诸独觉佛聚集时”，即众多已出现的独觉佛。阿利陀（Ariṭṭha）、优波利陀（Upariṭṭha）、多伽罗尸弃（Tagarasikhi）、耶舍西（Yasassi）、善见（Sudassana）、喜见（Piyadassī）、犍陀罗（Gandhāra）、宾头卢（Piṇḍola）、优波萨婆（Upāsabha）、尼陀（Nitha）、陀陀（Tatha）、须陀婆（Sutavā）、婆维多（Bhāvitatta）、松跋（Sumbha）、须婆（Subha）、弥图罗（Methula）、阿陀摩（Aṭṭhama）、须弥陀（Sumedha）、阿尼伽（Anīgha）、须陀陀（Sudāṭha）、兴古（Hiṅgu）、兴伽（Hiṅga）、提阇林（Dvejālina）、阿陀迦（Aṭṭhaka）、憍萨罗（Kosala）、须婆呼（Subāhu）、优波尼弥沙（Upanemisa）、尼弥沙（Nemisa）、善寂心（Santacitta）、萨遮（Sacca）、陀陀（Tatha）、离尘（Viraja）、班智达（Paṇḍita）、迦罗（Kāla）、优波迦罗（Upakāla）、毗耆陀（Vijita）、耆陀（Jita）、鸯伽（Aṅga）、槃伽（Paṅga）、瞿帝耆陀（Guttijjita）、婆西（Passī）、阇希（Jahī），他舍弃了作为苦根的依著；不败者（Aparājito）、萨拉邦咖（Sarabhaṅga）、洛摩罕娑（Lomahaṃsa）、优昌伽摩耶（Uccaṅgamāya）、阿私陀（Asita）、无漏者（Anāsava）、意生（Manomaya）、摩那奇陀（Mānacchida）、盘陀摩（Bandhumā）、达陀提目多（Tadādhimutta）、无垢（Vimala）、计都摩（Ketumā）、拘屯婆兰伽（Koṭumbaraṅga）、摩登伽（Mātaṅga）、圣者（Ariya）、阿楚陀（Accuta）、阿楚陀伽弥（Accutagāmī）、毗耶摩迦（Byāmaka）、须曼伽罗（Sumaṅgala）、提毗罗（Dibbila）等数百位独觉佛的本行、他们次第的个别记说、过患、离贪之事、不执著之因，以及他们以何因缘证得菩提、现证四道智。“于贪染之物”：对于极应执著之物，即事物欲与烦恼欲，他们具足离贪之想。在贪染的世间，在本质为执著的世间，他们心已离染，意不执著。“舍离戏论”：贪是戏论，嗔是戏论，一切烦恼皆是戏论，即舍弃了名为戏论的诸烦恼。“已降伏诸骚动”：即已降伏六十二种见。如是，以彼因缘，他们证得了菩提，现证了独觉菩提之智。此即其义。 90-91. Sabbesu bhūtesu nidhāya daṇḍanti tajjanaphālanavadhabandhanaṃ nidhāya ṭhapetvā tesaṃ sabbasattānaṃ antare aññataraṃ kañci ekampi sattaṃ aviheṭhayaṃ aviheṭhayanto adukkhāpento mettena cittena ‘‘sabbe sattā sukhitā hontū’’ti mettāsahagatena cetasā hitānukampī hitena anukampanasabhāvo. Atha vā sabbesu bhūtesu nidhāya daṇḍanti sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ. Bhūtesūti bhūtā vuccanti tasā ca thāvarā ca. Yesaṃ tasiṇā taṇhā appahīnā, yesañca bhayabheravā appahīnā, te tasā. Kiṃ kāraṇā vuccanti tasā? Tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti, taṃ kāraṇā vuccanti tasā. Yesaṃ tasiṇā taṇhā pahīnā, yesañca bhayabheravā pahīnā, te thāvarā. Kiṃ kāraṇā vuccanti thāvarā? Thiranti na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṃ āpajjanti, taṃ kāraṇā vuccanti thāvarā. 90-91. “于一切有情(bhūtesu)放下棍杖”：即放下并舍弃了恐吓、打击、杀戮与束缚，在所有有情中，不伤害、不恼害、不令任何一个有情受苦，以慈心，以“愿一切有情快乐”的慈心相应之意，怜悯其福祉，以利益和怜悯为本性。或者，“于一切有情”：此中“一切”是完全、无余、无遗地总括之词。“有情”：有情被称为“动的”(tasā)与“不动的”(thāvarā)。凡渴爱(taṇhā)未断、怖畏(bhayabheravā)未除者，是为“动的”。为何称为“动的”？因其颤抖、惊怖、恐惧、害怕、陷入恐怖，是故称为“动的”。凡渴爱已断、怖畏已除者，是为“不动的”。为何称为“不动的”？因其稳固，不颤抖、不惊怖、不恐惧、不害怕、不陷入恐怖，是故称为“不动的”。 Tayo daṇḍā – kāyadaṇḍo, vacīdaṇḍo, manodaṇḍoti. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Sabbesu sakalesu bhūtesu sattesu taṃ tividhaṃ daṇḍaṃ nidhāya nidahitvā oropayitvā samoropayitvā nikkhipitvā [Pg.145] paṭippassambhetvā hiṃsanatthaṃ agahetvāti sabbesu bhūtesu nidhāya daṇḍaṃ. Aviheṭhayaṃ aññatarampi tesanti ekamekampi sattaṃ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayaṃ aviheṭhayanto aññatarampi tesaṃ. Na puttamiccheyya kuto sahāyanti nāti paṭikkhepo. Puttanti cattāro puttā atrajo putto, khettajo, dinnako, antevāsiko putto. Sahāyanti sahāyo vuccati yena saha āgamanaṃ phāsu, gamanaṃ phāsu, ṭhānaṃ phāsu, nisajjā phāsu, ālapanaṃ phāsu, sallapanaṃ phāsu, samullapanaṃ phāsu. Na puttamiccheyya kuto sahāyanti puttampi na iccheyya na sādiyeyya na pattheyya na pihayeyya nābhijappeyya, kuto mittaṃ vā sandiṭṭhaṃ vā sambhattaṃ vā sahāyaṃ vā iccheyya sādiyeyya pattheyya pihayeyya abhijappeyyāti na puttamiccheyya kuto sahāyaṃ. Eko care khaggavisāṇakappoti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko. 有三杖：身杖、语杖、意杖。三种身恶行是身杖，四种语恶行是语杖，三种意恶行是意杖。于所有一切有情众生中，放下、舍置、平息此三杖，不怀伤害之念，即是“于一切众生中放下杖”。不以手、土块、棍棒、刀刃、镣铐或绳索伤害其中任何一个众生，即是不伤害他们中的任何一个。‘不应希求儿子，何况同伴？’——“不”是拒绝之义。‘儿子’，有四种儿子：亲生子、田生子、养子、弟子。‘同伴’，是说与他共来安适，共去安适，共住安适，共坐安适，共语安适，共论安适，共谈安适。‘不应希求儿子，何况同伴？’是说不应希求、不应乐于、不应期望、不应羡慕、不应贪求儿子，何况希求、乐于、期望、羡慕、贪求朋友、相识、同食者或同伴？‘应如犀角独行’，即那位独觉佛（paccekasambuddho），因出家故为“一”，因无第二者故为“一”，因断除渴爱故为“一”，因究竟离贪故为“一”，因究竟离瞋故为“一”，因究竟离痴故为“一”，因究竟无烦恼故为“一”，因行于一趣道故为“一”，因独自证悟无上独觉菩提故为“一”。 Kathaṃ so paccekasambuddho pabbajjāsaṅkhātena eko? So hi paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā, puttadārapalibodhaṃ chinditvā, ñātipalibodhaṃ, mittāmaccapalibodhaṃ, sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā nikkhamma anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā ekova carati viharati iriyati vattati pāleti yapeti yāpetīti evaṃ so paccekasambuddho pabbajjāsaṅkhātena eko. 彼独觉佛如何以出家而为独一？彼独觉佛断除一切居家之障，断除子女妻子之障，断除亲族之障、朋友僚属之障、积聚之障，剃除须发，披上袈裟，从在家出家，入于非家，达于无所有之境，独自游行、安住、行动、存续、护持、度日。如是，彼独觉佛以出家而为独一。 Kathaṃ so paccekasambuddho adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho [Pg.146] nisīdati, eko caṅkamati, eko carati viharati iriyati vattati pāleti yapeti yāpetīti evaṃ so adutiyaṭṭhena eko. 彼独觉佛如何以无伴而为独一？彼如是出家已，独自受用林野、边地之坐卧处，其处少声、少响、无人迹、离人、适于宴坐。彼独自立，独自往，独自坐，独自卧，独自入村乞食，独自返回，独自宴坐，独自经行，独自游行、安住、行动、存续、护持、度日。如是，彼以无伴而为独一。 Kathaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko? So eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṃ padahanto māraṃ sasenakaṃ namuciṃ kaṇhaṃ pamattabandhuṃ vidhametvā ca taṇhājāliniṃ visaritaṃ visattikaṃ pajahi vinodesi byantiṃ akāsi anabhāvaṃ gamesi. 彼独觉佛如何以断除渴爱而为独一？彼独一无伴，不放逸、具热忱、心已策励而住，行大精勤，摧毁了有军之魔、那牟嗤(Namuci)、黑者、放逸之亲，并舍断、遣除、终结、令其不复存在那已蔓延、执着的渴爱之网。 ‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ; Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati. 以爱为伴者，长时驰轮回；或此或他有，不能越轮回。 ‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ; Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105; mahāni. 191) – 知此过患已，渴爱为苦源，无爱亦无取，比丘具念行。 Evaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko. 如是，彼独觉佛以断除渴爱而为独一。 Kathaṃ so paccekasambuddho ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko, evaṃ so paccekasambuddho ekantavītarāgoti eko. 那位独觉佛如何因究竟离贪而为一？因贪已断，究竟离贪，故为一；因嗔已断，究竟离嗔，故为一；因痴已断，究竟离痴，故为一；因诸烦恼已断，究竟无染，故为一。如是，那位独觉佛因究竟离贪而为一。 Kathaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. 那位独觉佛如何以行于唯一之道而为一？唯一之道是指四念处、四正勤、四神足、五根、五力、七觉支、八支圣道。 ‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī; Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384; mahāni. 191) – “见生尽者，为利乐而悲悯，了知此唯一道；昔依此道渡暴流，未来将渡今正渡。” Evaṃ so ekāyanamaggaṃ gatoti eko. 如是，他以行于唯一之道而为一。 Kathaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ (mahāni. 191; cūḷani. khaggavisāṇasuttaniddesa 121). Paññā paññindriyaṃ paññābalaṃ [Pg.147] dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. So paccekasambuddho tena paccekabodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi. ‘‘Avijjāpaccayā saṅkhārā’’ti bujjhi, ‘‘saṅkhārapaccayā viññāṇa’’nti bujjhi, ‘‘viññāṇapaccayā nāmarūpa’’nti bujjhi, ‘‘nāmarūpapaccayā saḷāyatana’’nti bujjhi, ‘‘saḷāyatanapaccayā phasso’’ti bujjhi, ‘‘phassapaccayā vedanā’’ti bujjhi, ‘‘vedanāpaccayā taṇhā’’ti bujjhi, ‘‘taṇhāpaccayā upādāna’’nti bujjhi, ‘‘upādānapaccayā bhavo’’ti bujjhi, ‘‘bhavapaccayā jātī’’ti bujjhi, ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi. ‘‘Avijjānirodhā saṅkhāranirodho’’ti bujjhi, ‘‘saṅkhāranirodhā viññāṇanirodho’’ti bujjhi…pe… ‘‘bhavanirodhā jātinirodho’’ti bujjhi, ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi. ‘‘Idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminipaṭipadā’’ti bujjhi. ‘‘Ime āsavā’’ti bujjhi, ‘‘ayaṃ āsavasamudayo’’ti bujjhi…pe… ‘‘paṭipadā’’ti bujjhi, ‘‘ime dhammā abhiññeyyā’’ti bujjhi, ‘‘ime dhammā pahātabbā’’ti bujjhi, ‘‘ime dhammā sacchikātabbā’’ti bujjhi, ‘‘ime dhammā bhāvetabbā’’ti bujjhi. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti bujjhi. 那位独觉佛如何以独自现正觉悟无上独觉菩提而为一？菩提是指四道中的智慧（《大义释》191；《小义释·犀牛角经释》121）。智慧、慧根、慧力、择法觉支、审察、观、正见。那位独觉佛以其独觉菩提智觉悟：“一切行无常”，觉悟“一切行是苦”，觉悟“一切法无我”。觉悟“无明缘行”，觉悟“行缘识”，觉悟“识缘名色”，觉悟“名色缘六处”，觉悟“六处缘触”，觉悟“触缘受”，觉悟“受缘爱”，觉悟“爱缘取”，觉悟“取缘有”，觉悟“有缘生”，觉悟“生缘老死”。觉悟“无明灭则行灭”，觉悟“行灭则识灭”……乃至……觉悟“有灭则生灭”，觉悟“生灭则老死灭”。觉悟“此是苦”，觉悟“此是苦集”，觉悟“此是苦灭”，觉悟“此是导向苦灭之道”。觉悟“此等是漏”，觉悟“此是漏集”……乃至……觉悟“此是导向漏灭之道”。觉悟“此等法应被遍知”，觉悟“此等法应被断除”，觉悟“此等法应被作证”，觉悟“此等法应被修习”。他觉悟六触处的生起、灭没、乐味、过患、出离；觉悟五取蕴的生起……乃至……出离；觉悟四大种的生起、灭没、乐味、过患、出离；觉悟“凡是集法，一切皆是灭法”。 Atha vā yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigañchi phassesi sacchākāsīti, evaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko. 再者，凡是应被觉知、应被随知、应被觉醒、应被遍知、应被证得、应被触达、应被作证的，所有这一切，他都以其独觉菩提智(paccekabodhiñāṇa)觉知了、随知了、觉醒了、遍知了、证得了、触达了、作证了。如此，那位独觉佛(paccekasambuddha)以独自现正觉悟无上独觉菩提(paccekasambodhi)而为“一”(eko)。 Careti aṭṭha cariyāyo (cūḷani. khaggavisāṇasuttaniddesa 121) – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. Iriyāpathacariyāti catūsu iriyāpathesu, āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu, saticariyāti catūsu satipaṭṭhānesu, samādhicariyāti catūsu jhānesu, ñāṇacariyāti catūsu ariyasaccesu, maggacariyāti catūsu ariyamaggesu, patticariyāti catūsu [Pg.148] sāmaññaphalesu, lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu, padesato paccekasambuddhesu, padesato sāvakesu. “行”(care)，即八种行(cariyā)：威仪行(iriyāpathacariyā)、处行(āyatanacariyā)、念行(saticariyā)、定行(samādhicariyā)、智行(ñāṇacariyā)、道行(maggacariyā)、得行(patticariyā)、利世行(lokatthacariyā)。威仪行，即于四威仪中；处行，即于六内外处中；念行，即于四念处中；定行，即于四禅中；智行，即于四圣谛中；道行，即于四圣道中；得行，即于四沙门果中；利世行，即于如来、阿罗汉、正等觉者中，部分在于独觉佛中，部分在于声闻中。 Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ, saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padesato paccekasambuddhānaṃ, padesato sāvakānaṃ. Imā aṭṭha cariyāyo. 威仪行属于具足誓愿者，处行属于守护诸根门者，念行属于安住于不放逸者，定行属于致力于增上心者，智行属于具足智慧者，道行属于正修行者，得行属于已证得果者，利世行属于如来、阿罗汉、正等觉者，部分属于独觉佛，部分属于声闻。此为八种行。 Aparāpi aṭṭha cariyāyo – adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhapento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyatananti āyatanacariyāya carati. Evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati. Imā aṭṭha cariyāyo. 复有八种行：以信胜解而行，以精进策励而行，以念现起而行，以定不散乱而行，以慧了知而行，以识行辨知而行。如是修行，善法为处，故行处行；如是修行，证得殊胜，故行殊胜行。此为八种行。 Aparāpi aṭṭha cariyāyo – dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyo. 复有八种行：正见之见行，正思惟之确立行，正语之把握行，正业之发起行，正命之清净行，正精进之策励行，正念之现起行，正定之不散乱行。此为八种行。 Khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekameva hoti, adutiyaṃ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. Yathā atiloṇaṃ vuccati loṇakappo, atitittakaṃ vuccati tittakappo, atimadhuraṃ vuccati madhurakappo, atiuṇhaṃ vuccati aggikappo, atisītaṃ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti. Evameva so paccekasambuddho khaggavisāṇakappo, khaggavisāṇasadiso khaggavisāṇapaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vattati pāleti yapeti yāpetīti eko care khaggavisāṇakappo. Tenāhu paccekasambuddhā – 所谓“如犀牛角”者：犹如犀牛之角，仅一支而无双，彼独觉佛（paccekasambuddha）亦复如是，与此相似，与此等同。譬如极咸者被称为“如盐”，极苦者被称为“如苦”，极甜者被称为“如蜜”，极热者被称为“如火”，极寒者被称为“如雪”，大水聚被称为“如海”，已得大神通力之声闻被称为“如导师”。彼独觉佛亦复如是，被称为“如犀牛角”，与犀牛角相似，与犀牛角等同。他独自无双，解脱束缚，于世间正行、住、动、转、护、持、存续，故应“独行如犀牛角”。因此诸独觉佛说： ‘‘Sabbesu [Pg.149] bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ; Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo. “于一切有情放下刀杖，不伤害其中任何一者；不应希求儿子，更何况同伴？应独行如犀牛角。” ‘‘Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti; Ādīnavaṃ snehajaṃ pekkhamāno; Eko care khaggavisāṇakappo. 因交往而生爱染，此苦由爱染而生；省察爱染所生之过患，应独行如犀牛角。 ‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto; Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo. 怜悯朋友与善友，心被束缚而失义利；省察此亲密中之怖畏，应独行如犀牛角。 ‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā; Vaṃse kaḷīrova asajjamāno, eko care khaggavisāṇakappo. 对子女妻室之顾念，犹如蔓延交错的竹丛；应如竹笋不执着，独行如犀牛角。 ‘‘Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya; Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo. 譬如林中无缚之鹿，随心所欲觅食而去；智者省察此自在，应独行如犀牛角。 ‘‘Āmantanā hoti sahāyamajjhe, vāse ca ṭhāne gamane cārikāya; Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo. 在同伴之中有邀约——为住、为立、为行、为游方；省察那无人觊觎的自在，应独行如犀牛角。 ‘‘Khiḍḍā ratī hoti sahāyamajjhe, puttesu pemaṃ vipulañca hoti; Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo. 在同伴中有嬉戏与欢愉，对子女有深厚的爱；厌离与所爱者分离，应如犀牛角独行。 ‘‘Cātuddiso [Pg.150] appaṭigho ca hoti, santussamāno itarītarena; Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo. 遍及四方而无嗔恼，满足于任何所得；忍受诸险而无畏惧，应如犀牛角独行。 ‘‘Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā; Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo. 有些出家人难以相与，住家的在家人也是如此；不牵挂他人子女，应如犀牛角独行。 ‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro; Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo. 舍弃在家者的标志，如叶已脱落的拘毗陀罗树（koviḷāra）；勇士斩断在家束缚，应如犀牛角独行。 ‘‘Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ; Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā. 若能觅得贤明同伴，同行者、善住者、智慧者；克服一切险难，具念、欣然地与他同行。 ‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ; Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo. 若不能觅得贤明同伴，同行者、善住者、智慧者；如国王舍弃征服的国土，应如林中象独自而行。 ‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā; Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo. 我们确实赞叹同伴的幸事；应亲近更胜或同等的同伴；若未觅得此等同伴，受用无过失之食，应如犀牛角独行。 ‘‘Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni; Saṅghaṭṭamānāni duve bhujasmiṃ, eko care khaggavisāṇakappo. 见工匠之子善巧打造、闪耀之黄金手镯，两者于臂上相互碰撞；应如犀牛角独行。 ‘‘Evaṃ [Pg.151] dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā; Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo. “若与第二人共住，则有言谈或争执。”预见此未来之险，应如犀牛角独行。 ‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ; Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. 诸欲确实多彩、甜美、悦意，以种种形态扰乱心意；见诸欲乐之过患，应如犀牛角独行。 ‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ; Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. 此是灾祸、痈、不幸、疾病、箭与怖畏；见诸欲乐中此等怖畏，应如犀牛角独行。 ‘‘Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca; Sabbānipetāni abhibbhavitvā, eko care khaggavisāṇakappo. 寒冷与炎热，饥饿与口渴，风、日晒、虻与爬虫；克服所有这一切，应如犀牛角独行。 ‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro; Yathābhirantaṃ viharaṃ araññe, eko care khaggavisāṇakappo. 如一头肩身长成、莲花般高贵之巨象，避开象群，随心所欲地在林中安住；应如犀牛角独行。 ‘‘Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ; Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo. 于乐于交际者，不可能证得暂时解脱；听闻日亲（Ādiccabandhu）之言，应如犀牛角独行。 ‘‘Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo; Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo. 超越诸见之纠结，达到确定，获得道；“我已生起智慧，不为他人所引导。”应如犀牛角独行。 ‘‘Nillolupo [Pg.152] nikkuho nippipāso, nimmakkha niddhantakasāvamoho; Nirāsayo sabbaloke bhavitvā, eko care khaggavisāṇakappo. 无贪婪，无欺诈，无渴求，无虚伪，已吹散垢秽与愚痴；于一切世间无所期望，应如犀牛角独行。 ‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ; Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo. 应远离恶友——那不见义、立于邪道者；自己不应亲近那沉溺、放逸之人，应如犀牛角独行。 ‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ; Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo. 应亲近博学、持法、高贵、具辩才之友；了知诸义，断除疑惑，应如犀牛角独行。 ‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno; Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo. 于世间之嬉戏、欢愉与欲乐，不加妆点，无所期求；远离饰好，言说真理，应如犀牛角独行。 ‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni; Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo. 舍弃子女、妻子、父亲、母亲、财富、谷物与亲属，以及所有相应的欲乐，应如犀牛角独行。 ‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamevettha bhiyyo; Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo. 此是执著，此中乐少，味寡而苦多；此是痈。智者如是知，应如犀牛角独行。 ‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī,Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo. 粉碎诸结，如水中游鱼破网；如火不返已燃处，应如犀牛角独行。 ‘‘Okkhittacakkhū [Pg.153] na ca pādalolo, guttindriyo rakkhitamānasāno; Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo. 垂目而不躁动双足，守护诸根，善护其心；无有流漏，不被燃烧，应如犀牛角独行。 ‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichatto; Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo. 舍弃在家者之相，如珊瑚树(pārichatta)叶已脱落；身着袈裟而出家，应如犀牛角独行。 ‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī; Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo. 不贪著于诸味，无有贪婪，不蓄养他人，行次第乞食；于家家户户心无系缚，应如犀牛角独行。 ‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe; Anissito chejja sinehadosaṃ, eko care khaggavisāṇakappo. 舍弃心之五盖，遣除一切随烦恼；无所依止，断除爱与恨，应如犀牛角独行。 ‘‘Vipiṭṭhikatvāna sukhañca dukkhaṃ, pubbeva somanassadomanassaṃ; Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo. 背弃乐与苦，以及过往的喜与忧；获得清净、寂止的舍心，应如犀牛角独行。 ‘‘Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti; Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo. 为达究竟义而发起精进，心不退缩，行不懈怠；坚毅精进，具足毅力与力量，应如犀牛角独行。 ‘‘Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī; Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo. 不舍离独住与禅那，于诸法中恒常随法行；思惟诸有中的过患，应如犀牛角独行。 ‘‘Taṇhakkhayaṃ [Pg.154] patthayamappamatto, aneḷamūgo sutavā satīmā; Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo. 不放逸地希求渴爱之灭尽，不痴不哑，多闻具念；了知正法，已得决定而精勤，应如犀牛角独行。 ‘‘Sīhova saddesu asantasanto, vātova jālamhi asajjamāno; Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo. 如狮子不惊于声，如风不著于网，如莲花不染于水，应如犀牛角独行。 ‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī; Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo. 如具牙力之狮，强力降伏群兽，为兽王而行；当受用边远之坐卧处，应如犀角独行。 ‘‘Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle; Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo. 于适时修习慈、舍、悲、解脱与喜，不与一切世间相逆，应如犀角独行。 ‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni; Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo. 舍离贪与嗔与痴，并破除诸结；于生命之灭尽无所畏，应如犀角独行。 ‘‘Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā; Attatthapaññā asucīmanussā, eko care khaggavisāṇakappo’’ti. 交往与亲近，皆为有所图，如今无私之友，实为难得。世人皆为己利而智，且心不净，应如犀角独行。 Tattha sabbesu bhūtesūti khaggavisāṇapaccekabuddhāpadānasuttaṃ. Kā uppatti? Sabbasuttānaṃ catubbidhā uppatti – attajjhāsayato, parajjhāsayato, aṭṭhuppattito, pucchāvasitoti. Tattha khaggavisāṇasuttassa avisesena pucchāvasito uppatti. Visesena pana yasmā ettha kāci gāthā tena [Pg.155] tena paccekabuddhena puṭṭhena vuttā, kāci apuṭṭhena attanā adhigatamagganayānurūpaṃ udānaṃyeva udānentena, tasmā kāyaci gāthāya pucchāvasito, kāyaci attajjhāsayato uppatti. Tattha yā ayaṃ avisesena pucchāvasito uppatti, sā ādito pabhuti evaṃ veditabbā – 于此，[以“于一切众生中”(sabbesu bhūtesu)开头的]是《犀角独觉佛所行《本行》》(Khaggavisāṇapaccekabuddhāpadānasutta)。其缘起为何？一切经的缘起有四种：由自说意乐、由他说意乐、由事件发生、由随问而说。其中，《犀角经》(Khaggavisāṇasutta)的缘起，概言之，是随问而说。具体而言，此经中有些偈颂是某位独觉佛(paccekabuddha)被提问时所说，有些则是未被提问时，随顺于自己所证悟的道，而自说感兴语(udāna)。因此，有些偈颂的缘起是随问而说，有些是自说意乐。其中，那概言之是随问而说的缘起，应当从头开始这样了知—— Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Atha kho āyasmato ānandassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘buddhānaṃ patthanā ca abhinīhāro ca dissati, tathā sāvakānaṃ, paccekabuddhānaṃ na dissati, yaṃnūnāhaṃ bhagavantaṃ upasaṅkamitvā puccheyya’’nti? So paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā yathākkamena etamatthaṃ pucchi. Athassa bhagavā pubbayogāvacarasuttaṃ abhāsi – 一时，世尊住于舍卫城(Sāvatthī)。尔时，具寿阿难于静处独坐，心生此念：“诸佛之祈愿(patthanā)与誓愿(abhinīhāra)可见，诸声闻(sāvaka)亦然，而独觉佛之祈愿与誓愿则不见。我何不往诣世尊，请问此事？”于是，他从独坐而起，往诣世尊，依序请问此事。世尊便为他宣说了《过去修行者经》(Pubbayogāvacarasutta)。 ‘‘Pañcime, ānanda, ānisaṃsā pubbayogāvacare diṭṭheva dhamme paṭikacceva aññaṃ ārādheti. No ce diṭṭheva dhamme paṭikacceva aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. Atha devaputto samāno aññaṃ ārādheti. Atha buddhānaṃ sammukhībhāve khippābhiñño hoti. Atha pacchime kāle paccekasambuddho hotī’’ti. 阿难，先前修行的行者有此五种利益：他在现法中即能证得究竟智(aññā)。若不能在现法中证得究竟智，则在临终时证得究竟智。若那时亦不能，则身为天子时证得究竟智。若那时亦不能，则在值遇诸佛时能速通达。若那时亦不能，则在最后时成为独觉佛。 Evaṃ vatvā puna āha – 如是说后，又说：— ‘‘Paccekasambuddhā nāma, ānanda, abhinīhārasampannā pubbayogāvacarā honti, tasmā paccekabuddhabuddhasāvakānaṃ sabbesaṃ patthanā ca abhinīhāro ca icchitabbo’’ti. 阿难，所谓的独觉佛，是具足发愿、有过去修行的行者。因此，对于一切的独觉佛、佛陀与声闻弟子，都应希求其愿求与发愿。 So āha – ‘‘buddhānaṃ, bhante, patthanā kīva ciraṃ vaṭṭatī’’ti. Buddhānaṃ, ānanda, heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasa asaṅkhyeyyāni kappasatasahassañca. Ete ca bhedā paññādhikasaddhādhikavīriyādhikānaṃ vasena ñātabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti, saddhā tikkhā. Vīriyādhikānaṃ saddhā paññā mandā hoti, vīriyaṃ tikkhanti. Appatvā pana cattāri asaṅkhyeyyāni kappasatasahassañca divase divase vessantaradānasadisaṃ dānaṃ dentopi tadanurūpe sīlādipāramidhamme ācinantopi antarā [Pg.156] buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Yathā nāma timāsacatumāsapañcamāsaccayena nipphajjanakaṃ sassaṃ taṃ taṃ kālaṃ appatvā divase divase satakkhattuṃ sahassakkhattuṃ keḷāyantopi udakena siñcantopi antarā pakkhena vā māsena vā nipphādessatīti netaṃ ṭhānaṃ vijjati. Kasmā? Sassaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Evamevaṃ appatvā cattāri asaṅkhyeyyāni kappasatasahassañca antarā buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Tasmā yathāvuttameva kālaṃ pāramipūraṇaṃ kātabbaṃ ñāṇaparipākatthāya. Ettakenāpi ca kālena buddhattaṃ patthayato abhinīhārakaraṇe aṭṭha sampattiyo icchitabbā. Ayañhi – 他问道：“尊者，诸佛的发愿须持续多久？”“阿难，诸佛的发愿，以下限而言，是四阿僧祇与十万劫；以中限而言，是八阿僧祇与十万劫；以上限而言，是十六阿僧祇与十万劫。这些差别应依慧增上者、信增上者、精进增上者而了知。因为慧增上者信弱而慧利；信增上者慧中而信利；精进增上者信与慧皆弱而精进勇猛。若未满四阿僧祇与十万劫，即使日日行如韦桑达拉（Vessantara）所行之布施，积累相应的戒等波罗蜜法，也不可能于中途成佛。这是为什么？因为其智慧尚未受胎，尚未增长，尚未成熟。譬如需要三、四、五个月方能成熟的谷物，若未到其时，即使日日照看百次千次，以水浇灌，也不可能在半月或一月内令其成熟。这是为什么？因为谷物尚未受胎，尚未增长，尚未成熟。同样地，若未满四阿僧祇与十万劫，也不可能于中途成佛。因此，为令智慧成熟，必须在如前所述的时间内圆满诸波罗蜜。纵使如此，欲求佛果者在立下大愿时，也须具足八种成就。此即——” ‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ; Pabbajjā guṇasampatti, adhikāro ca chandatā; Aṭṭhadhammasamodhānā, abhinīhāro samijjhati’’. (bu. vaṃ. 2.59); 生而为人，具足男性，宿因具足，得见导师；出家，成就功德，行增上业，志愿强烈；八法和合，宏愿得成。 Abhinīhāroti mūlapaṇidhānassetaṃ adhivacanaṃ. Tattha manussattanti manussajāti. Aññatra hi manussajātiyā avasesajātīsu devajātiyampi ṭhitassa paṇidhi na ijjhati, tattha ṭhitena pana buddhattaṃ patthayantena dānādīni puññakammāni katvā manussattaṃyeva patthetabbaṃ, tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Liṅgasampattīti purisabhāvo. Mātugāmanapuṃsakaubhatobyañjanakānañhi manussajātiyaṃ ṭhitānampi paṇidhi na ijjhati. Tattha ṭhitena pana buddhattaṃ patthentena dānādīni puññakammāni katvā purisabhāvoyeva patthetabbo, tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Hetūti arahattassa upanissayasampatti. Yo hi tasmiṃ attabhāve vāyamanto arahattaṃ pāpuṇituṃ samattho, tassa paṇidhi samijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi dīpaṅkarapādamūle pabbajitvā tenattabhāvena arahattaṃ pāpuṇituṃ samattho ahosi. Satthāradassananti buddhānaṃ sammukhādassanaṃ. Evañhi ijjhati, no aññathā yathā sumedhapaṇḍitassa. So hi dīpaṅkaraṃ sammukhā disvā paṇidhiṃ akāsi. Pabbajjāti anagāriyabhāvo. So ca kho sāsane vā kammavādikiriyavāditāpasaparibbājakanikāye vā vaṭṭati yathā sumedhapaṇḍitassa. So hi sumedho nāma tāpaso hutvā paṇidhiṃ akāsi. Guṇasampattīti jhānādiguṇapaṭilābho[Pg.157]. Pabbajitassapi hi guṇasampannasseva ijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi pañcābhiñño ca aṭṭhasamāpattilābhī ca hutvā paṇidhesi. Adhikāroti adhikakāro, pariccāgoti attho. Jīvitādipariccāgañhi katvā paṇidahatoyeva ijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi – “大愿”（abhinīhāra）是此根本誓愿的同义词。其中，“得人身”（manussatta）是指生于人趣。在人趣之外的其他生命形态中，即使生为天神，其誓愿亦不得成就。因此，欲求佛果者，须先行布施等福业，以求生为人，在得人身之后方可立誓，如此方能成就。“根具足”（liṅgasampatti）是指身为男性。因为即使生为人，若是女性、无性者（napuṃsaka）或双性者（ubhatobyañjanaka），其誓愿亦不得成就。因此，欲求佛果者，须先行布施等福业，以求生为男性，在得男身之后方可立誓，如此方能成就。“有因”（hetu）是指具备了证得阿罗汉果的助缘。若人于此生精勤努力，能证阿罗汉果，其誓愿方能成就；反之则不然。犹如善慧（Sumedha）贤者，他若在燃灯（Dīpaṅkara）佛足下出家，即能于此生证得阿罗汉果。“得见导师”（satthāradassana）是指亲见诸佛。如此方能成就，否则不然。犹如善慧贤者，他亲见燃灯佛后方立誓愿。“出家”（pabbajjā）是指无家的状态。这可以是在佛陀的教法中，也可以是在业论者、作论者的苦行者或游行者团体中，犹如善慧贤者。他即是以善慧苦行者的身份立下誓愿。“功德具足”（guṇasampatti）是指证得禅那等功德。即使出家，也唯有具足功德者方能成就，否则不然。犹如善慧贤者，他是在证得五神通与八等至后方立誓愿。“殊胜行”（adhikāra）是指超常的行为，意即“舍弃”（pariccāga）。唯有作出舍弃生命等行为后立誓，方能成就，否则不然。犹如善慧贤者，他—— ‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu; Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti. (bu. vaṃ. 2.53); “愿佛陀与弟子们踏过我身躯而行；莫践踏污泥，这将对我有利。” Evaṃ attapariccāgaṃ katvā paṇidhesi. Chandatāti kattukamyatā. Sā yassa balavatī hoti, tassa ijjhati paṇidhi. Sā ca sace koci vadeyya ‘‘ko cattāri asaṅkhyeyyāni kappasatasahassañca niraye paccitvā buddhattaṃ icchatī’’ti. Taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Tathā yadi koci vadeyya ‘‘ko sakalacakkavāḷaṃ vītaccikānaṃ aṅgārānaṃ pūraṃ akkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ sattisūlehi ākiṇṇaṃ akkamanto atikkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ samatittikaṃ udakapuṇṇaṃ uttaritvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ nirantaraṃ veḷugumbasañchannaṃ maddanto atikkamitvā buddhattaṃ icchatī’’ti, taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Evarūpena ca kattukamyatāchandena samannāgato sumedhapaṇḍito paṇidhesīti. 如此舍弃自身后，他发下了誓愿。意欲（chanda）即是行作欲（kattukamyatā）。谁的此欲强大，谁的誓愿就能实现。如果有人说：“谁愿意在地狱中受四个阿僧祇又十万大劫的煎熬后，去证得佛果？”听到这话，谁能勇于说“我”，就应知道他的意欲是强大的。同样，如果有人说：“谁愿意踏过遍满整个轮围世界的无焰炭火，去证得佛果？谁愿意踏过并超越遍满整个轮围世界的矛与桩，去证得佛果？谁愿意游过遍满整个轮围世界的齐岸之水，去证得佛果？谁愿意踩碎并超越遍满整个轮围世界的无间竹林，去证得佛果？”听到这话，谁能勇于说“我”，就应知道他的意欲是强大的。具足了如此行作之欲的善慧（Sumedha）贤者发下了誓愿。 Evaṃ samiddhābhinīhāro ca bodhisatto imāni aṭṭhārasa abhabbaṭṭhānāni na upeti. So hi tato pabhuti na jaccandho hoti na jaccapadhiro, na ummattako, na eḷamugo, na pīṭhasappi, na milakkhesu uppajjati, na dāsiyā kucchimhi nibbattati, na niyatamicchādiṭṭhiko hoti, nāssa liṅgaṃ parivattati, na pañcānantariyakammāni karoti, na kuṭṭhī hoti, na tiracchānayoniyaṃ vaṭṭakato pacchimattabhāvo hatthito adhikattabhāvo hoti, na khuppipāsikanijjhāmataṇhikapetesu uppajjati, na kālakañcikāsuresu, na avīciniraye, na lokantarikesu uppajjati. Kāmāvacaresu pana na māro hoti, rūpāvacaresu na asaññībhave, na suddhāvāsesu uppajjati, na arūpabhavesu, na aññaṃ cakkavāḷaṃ saṅkamati. 菩萨如此圆满其愿，便不会遭遇这十八种不可能之处。从那时起，他：不会生而为盲，不会生而为聋，不会是疯癫者，不会是痴哑者，不会是瘫痪爬行者；不会生于边地；不会从婢女的子宫中出生；不会是定邪见者；性别不会改变；不造作五无间业；不会是麻风病者；在畜生道中，其身量不会小于鹌鹑或大于大象；不会生为饥渴所苦的饿鬼；不会生为黑甘肢咖（Kālakañcikā）阿修罗；不会生于无间地狱（Avīci）；不会生于界间地狱。在欲界，他不会成为魔罗；在色界，不会生于无想有，不会生于净居天，不会生于无色有；也不会迁移到其他轮围世界。 Yā [Pg.158] cimā ussāho ca ummaṅgo ca avatthānañca hitacariyā cāti catasso buddhabhūmiyo, tāhi samannāgato hoti. Tattha – 他具足此四种佛地：精勤、巧慧、安住与利行。其中—— ‘‘Ussāho vīriyaṃ vuttaṃ, ummaṅgo paññā pavuccati; Avatthānaṃ adhiṭṭhānaṃ, hitacariyā mettābhāvanā’’ti. – “精勤即是精进，巧慧即是智慧；安住即是决意，利行即是慈心修习。” Veditabbā. Ye ca ime nekkhammajjhāsayo, pavivekajjhāsayo, alobhajjhāsayo, adosajjhāsayo, amohajjhāsayo, nissaraṇajjhāsayoti cha ajjhāsayā bodhiparipākāya saṃvattanti, yehi samannāgatattā nekkhammajjhāsayā ca bodhisattā kāmesu dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavesu dosadassāvinoti vuccanti, tehi ca samannāgato hoti. 应当知道。这六种意向——出离意向、远离意向、无贪意向、无嗔意向、无痴意向、解脱意向，能有助于菩提的圆满成熟。由于具足这些意向，具足出离意向的菩萨能见到欲乐的过患，具足远离意向的菩萨能见到群居的过患，具足无贪意向的菩萨能见到贪婪的过患，具足无嗔意向的菩萨能见到嗔恨的过患，具足无痴意向的菩萨能见到愚痴的过患，具足解脱意向的菩萨能见到所有存在的过患。而他也具足这些意向。 Paccekabuddhānaṃ pana kīva ciraṃ patthanā vaṭṭatīti? Paccekabuddhānaṃ dve asaṅkhyeyyāni kappasatasahassañca, tato oraṃ na sakkā, pubbe vuttanayenevettha kāraṇaṃ veditabbaṃ. Ettakenāpi ca kālena paccekabuddhattaṃ patthayato abhinīhārakaraṇe pañca sampattiyo icchitabbā. Tesañhi – 再者，辟支佛(Paccekabuddha)的发愿需要多久呢？辟支佛需要两大阿僧祇劫及十万劫，少于此则不可能，其原因当如前说而知。并且，以如此长时发愿成为辟支佛者，在行发愿时，应希求五种圆满。对他们而言： ‘‘Manussattaṃ liṅgasampatti, vigatāsavadassanaṃ; Adhikāro ca chandatā, ete abhinīhārakāraṇā’’. “人身，性别圆满，得见无漏者；具足资格与意乐——此等是发愿之因。” Tattha vigatāsavadassananti buddhapaccekabuddhabuddhasāvakānaṃ yassa kassaci dassananti attho. Sesaṃ vuttanayameva. 此处“得见无漏者”，是指得见佛陀、辟支佛或佛弟子中的任何一位。其余如前所说。 Atha ‘‘sāvakānaṃ patthanā kittakaṃ vaṭṭatī’’ti? Dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, asītimahāsāvakānaṃ kappasatasahassameva. Tathā buddhassa mātāpitūnaṃ upaṭṭhākassa puttassa cāti, tato oraṃ na sakkā, tattha kāraṇaṃ vuttanayameva. Imesaṃ pana sabbesampi adhikāro ca chandatāti dvaṅgasamannāgatoyeva abhinīhāro hoti. 那么“弟子的发愿需要多久呢？”两位上首弟子需要一个阿僧祇劫和十万劫，八十大弟子仅需十万劫。同样，佛陀的父母、侍者和儿子也是如此，少于此则不可能，其中的原因如前所述。然而，对所有这些人而言，其发愿仅由具足资格和意乐此二支构成。 Evaṃ imāya patthanāya iminā ca abhinīhārena yathāvuttappabhedaṃ kālaṃ pāramiyo pūretvā buddhā loke uppajjantā khattiyakule vā brāhmaṇakule vā uppajjanti, paccekabuddhā khattiyabrāhmaṇagahapatikulānaṃ aññatarasmiṃ, aggasāvakā [Pg.159] pana buddhā viya khattiyabrāhmaṇakulesveva. Sabbabuddhā saṃvaṭṭamāne kappe na uppajjanti, vivaṭṭamāne kappe uppajjanti, tathā paccekabuddhā. Te pana buddhānaṃ uppajjanakāle na uppajjanti. Buddhā sayañca bujjhanti, pare ca bodhenti. Paccekabuddhā sayameva bujjhanti, na pare bodhenti. Attharasameva paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti. Sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇanti. Guṇavisiṭṭhatāya buddhānaṃ heṭṭhā sāvakānaṃ upari honti, na aññe pabbājetvā ābhisamācārikaṃ sikkhāpenti, ‘‘cittasallekho kātabbo, vosānaṃ nāpajjitabba’’nti iminā uddesena uposathaṃ karonti, ajja uposathoti vacanamattena vā, uposathaṃ karontā ca gandhamādane mañjūsakarukkhamūle ratanamāḷe sannipatitvā karontīti. Evaṃ bhagavā āyasmato ānandassa paccekabuddhānaṃ sabbākāraparipūraṃ patthanañca abhinīhārañca kathetvā idāni imāya patthanāya iminā ca abhinīhārena samudāgate te te paccekabuddhe kathetuṃ ‘‘sabbesu bhūtesu nidhāya daṇḍa’’ntiādinā nayena imaṃ khaggavisāṇasuttaṃ abhāsi. Ayaṃ tāva avisesena pucchāvasito khaggavisāṇasuttassa uppatti. 如此，依此发愿和决意，在如前所述的不同时期圆满了波罗蜜后，诸佛出现于世时，会出生在刹帝利族或婆罗门族；独觉佛则会出生在刹帝利、婆罗门或居士三族中的任何一族；而上首弟子也像诸佛一样，只会出生在刹帝利或婆罗门族。所有的佛陀都不会在坏劫时出现，只会在成劫时出现，独觉佛也是如此。但是，他们不会在诸佛出现的时期出现。佛陀自己觉悟，也使他人觉悟。独觉佛自己觉悟，却不能使他人觉悟。他们只能彻知义味，而不能彻知法味。诚然，他们不能够将超世间法安立为概念来宣说，他们对法的证悟，就像哑人所做的梦，又像林中居民尝到城里菜肴的滋味。他们能达到一切神通、等至和无碍解的种种差别。因功德殊胜，他们位在诸佛之下，声闻弟子之上。他们不为他人出家，也不教导入门的行仪，只是以“应当净除其心，不应舍弃修行”为宗旨而行布萨，或仅以“今日是布萨日”之语而行布萨，或聚集在香醉山(Gandhamādana)的曼殊沙迦树(mañjūsaka-rukkha)下、宝台上行布萨。世尊这样为具寿阿难讲述了独觉佛一切圆满的发愿和决意后，现在为了讲述依此发愿和决意而来的那些独觉佛，便以“于一切有情，放下刀杖”等方式，说了这篇《犀角经》。以上是基于提问而来的《犀角经》缘起的总说。 Idāni visesena vattabbā. Tattha imissā tāva gāthāya evaṃ uppatti veditabbā – ayaṃ kira paccekabuddho paccekabodhisattabhūmiṃ ogāhanto dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā gatapaccāgatavattaṃ pūrento samaṇadhammaṃ akāsi. Etaṃ kira vattaṃ aparipūretvā paccekabodhiṃ pāpuṇanto nāma natthi. Kiṃ panetaṃ gatapaccāgatavattaṃ nāma? Haraṇapaccāharaṇanti. Taṃ yathā vibhūtaṃ hoti, tathā kathessāma. 现在应当详加说明。关于这首偈的缘起，应当这样理解：据说这位独觉佛在处于独觉菩萨地（paccekabodhisattabhūmi）的阶段，圆满了二阿僧祇劫和十万劫的波罗蜜，在迦叶世尊的教法下出家，成为一位林住者，奉行往返行（gatapaccāgatavatta），修习沙门法。据说，不圆满此行者，不能证得独觉菩提。那么，这所谓的往返行是什么呢？就是运送与运回。我们将清楚地加以叙述。 Idha ekacco bhikkhu harati na paccāharati, ekacco paccāharati na harati, ekacco neva harati na paccāharati, ekacco harati ca paccāharati ca. Tattha yo bhikkhu pageva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ āsiñcitvā pānīyaghaṭaṃ pūretvā pānīyamāḷe ṭhapetvā ācariyavattaṃ upajjhāyavattaṃ katvā dveasīti khandhakavattāni ca cuddasa mahāvattāni samādāya vattati. So sarīraparikammaṃ katvā senāsanaṃ pavisitvā yāva bhikkhācāravelā, tāva vivittāsane vītināmetvā velaṃ [Pg.160] ñatvā nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ katvā saṅghāṭiṃ khandhe karitvā pattaṃ aṃse ālaggetvā kammaṭṭhānaṃ manasi karonto cetiyaṅgaṇaṃ gantvā cetiyañca bodhiñca vanditvā gāmasamīpe cīvaraṃ pārupitvā pattaṃ ādāya gāmaṃ piṇḍāya pavisati. Evaṃ paviṭṭho ca lābhī bhikkhu puññavā upāsakehi sakkato garukato upaṭṭhākakule vā paṭikkamanasālāyaṃ vā paṭikkamitvā upāsakehi taṃ taṃ pañhaṃ pucchiyamāno tesaṃ pañhavissajjanena dhammadesanāvikkhepena ca taṃ manasikāraṃ chaḍḍetvā nikkhamati. Vihāraṃ āgatopi bhikkhūhi pañhaṃ puṭṭho katheti, dhammaṃ bhaṇati, taṃ taṃ byāpārañca āpajjati. Pacchābhattampi purimayāmampi majjhimayāmampi evaṃ bhikkhūhi saddhiṃ papañcetvā kāyaduṭṭhullābhibhūto pacchimayāmepi sayati, neva kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati ‘‘harati na paccāharatī’’ti. 于此，有一类比丘带去而不带回，有一类比丘带回而不带去，有一类比丘既不带去亦不带回，有一类比丘既带去亦带回。其中，若有比丘清晨早起，行持塔园与菩提园之义务后，为菩提树浇水，将水瓶注满置于饮水棚，行持对阿阇梨(ācariya)与戒师(upajjhāya)的义务后，受持八十二犍度学处与十四大戒而住。他盥洗清净后进入住处，乃至乞食时分，皆于静处度过。了知时分后，穿好内衣(antaravāsaka)，系好腰带，披上上衣(uttarāsaṅga)，将僧伽梨(saṅghāṭi)搭于肩上，将钵挂于肩上，心中作意于业处(kammaṭṭhāna)，前往塔园，礼拜佛塔与菩提树。然后在村庄附近披好衣，持钵为乞食而进入村庄。如是进入村庄后，这位具福、得利养的比丘，为优婆塞们所恭敬尊重。他在侍者家或休息堂中，被优婆塞们问及种种问题，因解答彼等提问与说法之扰，舍弃该作意而出。回到寺院后，亦回答比丘们的提问、与之交谈、说法，并从事种种杂务。饭后、初夜、中夜，亦如是与其他比丘们共同戏论，为身体的粗重所征服，至后夜时亦在睡眠，全不作意于业处。此即所谓“带去而不带回”者。 Yo pana byādhibahulo hoti, bhuttāhāro paccūsasamaye na sammā pariṇamati. Pageva vuṭṭhāya yathāvuttaṃ vattaṃ kātuṃ na sakkoti kammaṭṭhānaṃ vā manasi kātuṃ, aññadatthu yāguṃ vā khajjakaṃ vā bhesajjaṃ vā bhattaṃ vā patthayamāno kālasseva pattacīvaramādāya gāmaṃ pavisati. Tattha yāguṃ vā khajjakaṃ vā bhesajjaṃ vā bhattaṃ vā laddhā pattaṃ nīharitvā bhattakiccaṃ niṭṭhāpetvā paññattāsane nisinno kammaṭṭhānaṃ manasi karitvā visesaṃ patvā vā apatvā vā vihāraṃ āgantvā teneva manasikārena viharati. Ayaṃ vuccati ‘‘paccāharati na haratī’’ti. Edisā hi bhikkhū yāguṃ pivitvā vipassanaṃ vaḍḍhetvā buddhasāsane arahattaṃ pattā gaṇanapathaṃ vītivattā, sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāyaṃ taṃ āsanaṃ natthi, yattha bhikkhū nisinnā yāguṃ pivitvā arahattaṃ appattā. 又，若有比丘多病，食后至清晨仍不能很好地消化，因此无法早起履行前述的义务，或作意于业处，而只是希求粥、硬食、药品或饭食，便一早拿着衣钵进入村庄。他在那里得到粥、硬食、药品或饭食后，办好食事，在铺设好的座位上坐下，作意于业处，无论有无证得特别的境界，都返回寺院，并以同样的作意安住。这被称为“只带回而不带去”。诚然，像这样的比丘，喝了粥，增长了观（vipassanā），在佛陀的教法中证得阿罗汉果，其数量多到无法计算。就在狮子岛（Sīhaḷadīpa），于各个村庄的坐席堂中，没有一个座位是比丘曾坐在那里喝粥而未证得阿罗汉果的。 Yo pana pamādavihārī hoti nikkhittadhuro, sabbavattāni bhinditvā pañcavidhacetokhilavinibandhanabaddhacitto viharanto kammaṭṭhānamanasikāramananuyutto gāmaṃ piṇḍāya pavisitvā gihīhi saddhiṃ kathāpapañcena papañcito tucchakova nikkhamati. Ayaṃ vuccati ‘‘neva harati na paccāharatī’’ti. 又，若有比丘住于放逸，卸下重担，毁坏一切义务，心为五种心之荒芜（cetokhila）与束缚所系缚而住，不致力于作意业处，他进入村庄托钵，与在家人进行无益的戏论而耽搁，然后空无所得地离开。这被称为“既不带去也不带回”。 Yo pana pageva vuṭṭhāya purimanayeneva sabbavattāni paripūretvā yāva bhikkhācāravelā, tāva pallaṅkaṃ ābhujitvā kammaṭṭhānaṃ manasi karoti. Kammaṭṭhānaṃ nāma duvidhaṃ – sabbatthakañca pārihāriyañca. Tattha sabbatthakaṃ nāma mettā ca maraṇānussati ca. Tañhi sabbattha atthayitabbaṃ icchitabbanti ‘‘sabbatthaka’’nti vuccati. Mettā nāma āvāsādīsu sabbattha icchitabbā. Āvāsesu [Pg.161] hi mettāvihārī bhikkhu sabrahmacārīnaṃ piyo hoti manāpo, tena phāsu asaṅghaṭṭho viharati. Devatāsu mettāvihārī devatāhi rakkhitagopito sukhaṃ viharati. Rājarājamahāmattādīsu mettāvihārī tehi mamāyito sukhaṃ viharati. Gāmanigamādīsu mettāvihārī sabbattha bhikkhācariyādīsu manussehi sakkato garukato sukhaṃ viharati. Maraṇānussatibhāvanāya jīvitanikantiṃ pahāya appamatto viharati. 若有比丘清晨即起，如前法圆满一切行持，于乞食时间到来之前，结跏趺坐，作意业处。业处有两种：遍一切处与随护业处。其中，遍一切处是指慈心和死随念。因为它应在一切处所被希求，所以称为“遍一切处”。慈心应在住处等一切处所被希求。在住处中，住于慈心的比丘为同梵行者所喜爱与悦纳，得以安乐无碍地居住。对诸天住于慈心者，为诸天所守护与卫护，得以安乐地居住。对国王、大臣等住于慈心者，为彼等所珍爱，得以安乐地居住。对村落、城镇等住于慈心者，在一切乞食等事上为人们所恭敬与尊重，得以安乐地居住。通过修习死随念，舍弃对生命的贪爱，不放逸地居住。 Yaṃ pana sadā pariharitabbaṃ cariyānukūlena gahitaṃ. Taṃ dasāsubhakasiṇānussatīsu aññataraṃ, catudhātuvavatthānameva vā, taṃ sadā pariharitabbato rakkhitabbato bhāvetabbato ca ‘‘pārihāriya’’nti vuccati, mūlakammaṭṭhānantipi tadeva. Atthakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti – ‘‘āvuso, tumhe na iṇaṭṭā na bhayaṭṭā na jīvikāpakatā pabbajitā, dukkhā muccitukāmā panettha pabbajitā. Tasmā gamane uppannakilese gamaneyeva niggaṇhatha, ṭhāne, nisajjāya, sayane uppannakilese sayaneyeva niggaṇhathā’’ti. 又，那应当恒常修持且随顺根性而受持的业处，即是十不净、十遍处、十随念中的任何一种，或是四界差别。此业处因其应被恒常修持、守护、培育，故称“随护业处”(pārihāriya)，此亦即是根本业处。诚然，为求义利的良家子(kulaputta)们于此教法中出家，或十人、二十人、三十人、四十人、五十人乃至百人共同居住，他们制定规约而住：‘贤友(āvuso)们，你们并非因负债、因恐惧、为谋生而出家，而是为欲解脱于苦，于此而出家。因此，行走时生起的烦恼，当于行走时降伏；站立、安坐与躺卧时生起的烦恼，亦当于彼时降伏。’ Te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhaaḍḍhagāvutagāvutantaresu pāsāṇā honti, tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. Sace kassaci gamane kileso uppajjati, so tattheva naṃ niggaṇhāti. Tathā asakkonto tiṭṭhati, athassa pacchato āgacchantopi tiṭṭhati. So ‘‘ayaṃ bhikkhu tuyhaṃ uppannaṃ vitakkaṃ jānāti, ananucchavikaṃ te eta’’nti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati. Tathā asakkonto nisīdati. Athassa pacchato āgacchantopi nisīdatīti. Soyeva nayo ariyabhūmiṃ okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati, na kammaṭṭhānavippayuttena cittena pādaṃ uddharati. Uddharati ce, paṭinivattitvā purimapadeseyeva tiṭṭhati. Ālindakavāsī mahāphussadevatthero viya. 彼等比丘如是制定规约后，在乞食途中，每隔半乌萨巴（aḍḍhausabha）、一乌萨巴（usabha）、半伽浮多（aḍḍhagāvuta）或一伽浮多（gāvuta）的距离，便有岩石，他们便以那表象作意业处而行。若有人在行走时生起烦恼，就在那里加以制伏。若不能制伏就停下来，后面来的人也会停下来。他心想：“这位比丘知道你生起的杂念，这对你是不合适的”，于是自我谴责，增长观（vipassanā），就在那里证入圣地。若不能制伏而坐下，后面来的人也会坐下。同样地，即使不能证入圣地，也要先镇伏烦恼，作意业处而行，不以脱离业处之心举步。若已举步，则转身回到原处站立。就像住在阿林达卡（Ālindaka）的大普萨迭瓦（Mahāphussadeva）长老那样。 So kira ekūnavīsativassāni gatapaccāgatavattaṃ pūrento evaṃ vihāsi. Manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni karontā ca theraṃ tathā gacchantaṃ disvā ‘‘ayaṃ thero punappunaṃ nivattitvā [Pg.162] gacchati, kiṃ nu kho maggamūḷho, udāhu kiñci pamuṭṭho’’ti samullapanti. So taṃ anādiyitvā kammaṭṭhānayuttena citteneva samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. Arahattapattadivaseyevassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi, cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ āgamiṃsu. Tañca obhāsaṃ disvā vanavāsī mahātissatthero taṃ dutiyadivase pucchi – ‘‘rattibhāge āyasmato santike obhāso ahosi, kiṃ so’’ti? Thero vikkhepaṃ karonto ‘‘obhāso nāma dīpobhāsopi hoti maṇiobhāsopī’’ti evamādimāha. So ‘‘paṭicchādetha tumhe’’ti nibaddho ‘‘āmā’’ti paṭijānitvā ārocesi. 据说他圆满了十九年的往返行持，如是安住。人们在中途路上耕作、播种、碾压、劳作时，看见长老如是行走，便议论道：“这位长老总是折返而行，是迷路了，还是遗忘了什么？”但他不以为意，以系念业处之心践行沙门之法，二十年内证得阿罗汉。在证得阿罗汉的当天，住于他经行处尽头的天神以手指点亮灯，站在那里；四大天王、帝释天、梵天娑婆主也都前来侍奉。林居的大帝萨(mahātissa)长老见到那光明，第二天便问：“具寿(āyasmā)昨夜身边有光明，那是什么？”长老推诿道：“所谓光明，或是灯光，或是宝珠光”如此等等。当对方坚持说“您在隐瞒”时，他只得承认“是的”，并如实告知。 Kāḷavallimaṇḍapavāsī mahānāgatthero viya ca. Sopi kira gatapaccāgatavattaṃ pūrento ‘‘paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjessāmī’’ti satta vassāni ṭhānacaṅkamameva adhiṭṭhāsi, puna soḷasa vassāni gatapaccāgatavattaṃ pūretvā arahattaṃ pāpuṇi. Evaṃ kammaṭṭhānamanuyuttacitteneva pādaṃ uddharanto vippayuttena cittena uddhaṭe paṭinivattanto gāmasamīpaṃ gantvā ‘‘gāvī nu kho pabbajito nu kho’’ti āsaṅkanīyappadese ṭhatvā saṅghāṭiṃ pārupitvā pattaṃ gahetvā gāmadvāraṃ patvā kacchakantarato udakaṃ gahetvā gaṇḍūsaṃ katvā gāmaṃ pavisati ‘‘bhikkhaṃ vā dātuṃ vandituṃ vā upagate manusse ‘dīghāyukā hothā’ti vacanamattenāpi mā me kammaṭṭhānavikkhepo ahosī’’ti. Sace pana naṃ ‘‘ajja, bhante, kiṃ sattamī, udāhu aṭṭhamī’’ti divasaṃ pucchanti, udakaṃ gilitvā āroceti. Sace divasapucchakā na honti, nikkhamanavelāyaṃ gāmadvāre niṭṭhubhitvāva yāti. 又如住在黑藤蔓亭（Kāḷavallimaṇḍapa）的大那伽（Mahānāga）长老。据说他也圆满往返行持，首先心想：“我首先要礼敬世尊的大精进”，便决意只作站立与经行七年；之后又圆满往返行持十六年而证得阿罗汉果。像这样，他以专注于业处之心抬脚，若心与业处脱离而举步，则退回原处。走到村庄附近，就在一处会引人疑惑“是牛还是出家人？”的地方站住，披上僧伽梨，拿起钵，到村口取水漱口后才进入村庄。他想：“对于前来布施或礼拜的人，即使只说一句‘愿你们长寿’，愿我的业处不因此而受到干扰。”如果有人问他：“尊者，今天是初七还是初八？”他会咽下口中的水后才告知。如果没有人问日期，他离开时就在村口把水吐掉后才走。 Sīhaḷadīpe kalambatitthavihāre vassūpagatā paññāsa bhikkhū viya ca. Te kira vassūpanāyikauposathadivase katikavattaṃ akaṃsu – ‘‘arahattaṃ appatvā na aññamaññaṃ ālapissāmā’’ti. Gāmañca piṇḍāya pavisantā gāmadvāre udakagaṇḍūsaṃ katvā pavisiṃsu, divase pucchite udakaṃ gilitvā ārocesuṃ, apucchite gāmadvāre niṭṭhubhitvā vihāraṃ āgamaṃsu. Tattha manussā niṭṭhubhanaṭṭhānaṃ disvā jāniṃsu – ‘‘ajja eko āgato, ajja dve’’ti. Evañca cintesuṃ – ‘‘kiṃ nu kho ete amheheva saddhiṃ na sallapanti[Pg.163], udāhu aññamaññampi, yadi aññamaññampi na sallapanti, addhā vivādajātā bhavissanti, handa nesaṃ aññamaññaṃ khamāpessāmā’’ti. Sabbe vihāraṃ agamaṃsu. Tattha paññāsāya bhikkhūsu vassaṃ upagatesu dve bhikkhū ekokāse nāddasaṃsu. Tato tesu yo cakkhumā puriso, so evamāha – ‘‘na, bho, kalahakārakānaṃ vasanokāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaparibhojanīya’’nti, te tato nivattā. Tepi bhikkhū antovasseyeva vipassanaṃ vaḍḍhetvā arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ. 又如在锡兰岛（Sīhaḷadīpa）伽蓝巴渡口（Kalambatittha）精舍安居的五十位比丘。据说，他们在入雨安居的布萨日制定了规约：“未证得阿罗汉果前，彼此不交谈。”他们进村乞食时，在村口含一口水后才进入。若有人问及日期，他们就咽下口中的水后告知；若无人询问，就在村口把水吐掉，然后返回精舍。村里的人看见吐水之处，就知道：“今天来了一位，今天来了两位。”他们心想：“这些比丘为何不与我们说话？莫非他们彼此之间也不说话？如果彼此都不说话，那一定是发生了争执。来，我们去为他们调解吧。”于是，所有人都来到了精舍。在那里，于五十位安居的比丘中，他们未曾见到有两位共处一处。其中一位有眼光的人说：“诸位，争执之人居住的地方不会是这样的。塔院和菩提树院都打扫得干干净净，扫帚都放得整整齐齐，饮用水和日用水也都准备妥当。”于是他们就回去了。那些比丘则在雨安居内增长观，证得阿罗汉果，并在大自恣日举行了清净自恣。 Evaṃ kāḷavallimaṇḍapavāsī mahānāgatthero viya kalambatitthavihāre vassūpagatā bhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ gantvā udakagaṇḍūsaṃ katvā vīthiyo sallakkhetvā yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. Tattha ca piṇḍāya caranto na turitaturito javena gacchati, javanapiṇḍapātikadhutaṅgaṃ nāma natthi, visamabhūmibhāgappattaṃ pana udakabharitasakaṭamiva niccalo hutvā gacchati. Anugharaṃ paviṭṭho ca dātukāmaṃ vā adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā patirūpe okāse nisīditvā kammaṭṭhānaṃ manasikaronto āhāre paṭikkūlasaññaṃ upaṭṭhapetvā akkhabbhañjanavaṇālepanaputtamaṃsūpamāvasena paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti neva davāya na madāya…pe… bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ vinodetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ, purimayāmaṃ pacchimayāmañca kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati ‘‘harati ca paccāharati cā’’ti. Evametaṃ haraṇapaccāharaṇaṃ gatapaccāgatavattanti vuccati. 如同住在黑藤蔓亭(Kāḷavallimaṇḍapa)的大那伽长老(Mahānāgatthera)，以及在伽蓝巴渡口(Kalambatittha)精舍安居的比丘们一样，以与业处相应的心举步。走到村庄附近，取水漱口后，观察街道，选择没有醉酒者、赌徒等争吵之人，也没有凶恶的象马等的街道而行。在那里托钵时，不匆忙快走——并没有所谓“速行托钵”的头陀支——当走到不平坦的路段时，则像载满水的车子一样平稳地行走。挨家挨户进入时，为了辨识人们是有意布施还是无意布施，会等待适当的时机，然后接受食物。之后在适宜之处坐下，作意于业处，对食物建立厌恶想，以如给车轴上油、如涂抹伤口、如食子肉的譬喻来省察，食用具足八支分的食物，“不为嬉戏，不为骄慢……”。食毕，用水事毕，稍作休息以消除饭后的疲劳，然后如食前时分一样，在食后时分、初夜时分和后夜时分也作意于业处。这被称为“运去与运回”。如此，这运去与运回被称为往返行持。 Etaṃ pūrento yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti. No ce paṭhamavaye pāpuṇāti, atha majjhimavaye pāpuṇāti. No ce majjhimavaye pāpuṇāti, atha maraṇasamaye pāpuṇāti. No ce maraṇasamaye pāpuṇāti, atha devaputto hutvā pāpuṇāti. No ce devaputto hutvā pāpuṇāti, atha paccekasambuddho hutvā parinibbāti. No ce paccekasambuddho hutvā parinibbāti, atha buddhānaṃ sammukhībhāve [Pg.164] khippābhiñño hoti seyyathāpi thero bāhiyo, mahāpañño vā hoti seyyathāpi thero sāriputtoti. 圆满此行者，若具足助缘，则于早年即证得阿罗汉果。若早年未证得，则于中年证得；若中年未证得，则于临终时证得；若临终时未证得，则成为天子后证得；若成为天子后未证得，则成为独觉佛而般涅槃；若未成为独觉佛而般涅槃，则于诸佛面前成为速通达者，犹如跋希亚(Bāhiya)长老，或成为大智慧者，犹如舍利弗(Sāriputta)长老。 Ayaṃ pana paccekabodhisatto kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā vīsati vassasahassāni etaṃ gatapaccāgatavattaṃ pūretvā kālaṃ katvā kāmāvacaradevaloke uppajji. Tato cavitvā bārāṇasirañño aggamahesiyā kucchimhi paṭisandhiṃ aggahesi. Kusalā itthiyo tadaheva gabbhasaṇṭhānaṃ jānanti. Sā ca tāsaṃ aññatarā, tasmā esāpi taṃ gabbhapatiṭṭhānaṃ rañño nivedesi. Dhammatā esā, yaṃ puññavante satte gabbhe uppanne mātugāmo gabbhaparihāraṃ labhati. Tasmā rājā tassā gabbhaparihāraṃ adāsi. Sā tato pabhuti nāccuṇhaṃ kiñci ajjhoharituṃ labhati, nātisītaṃ nāccambilaṃ nātiloṇaṃ nātikaṭukaṃ nātitittakaṃ. Accuṇhe hi mātarā ajjhohaṭe gabbhassa lohakumbhivāso viya hoti, atisīte lokantarikavāso viya, accambilaloṇakaṭukatittakesu bhuttesu satthena phāletvā ambilādīhi sittāni viya dārakassa aṅgāni tibbavedanāni honti. Aticaṅkamanaṭṭhānanisajjasayanatopi naṃ nivārenti ‘‘kucchigatassa sañcalanadukkhaṃ mā ahosī’’ti. Mudukattharaṇatthatāya bhūmiyā caṅkamanādīni mattāya kātuṃ labhati, vaṇṇagandhādisampannaṃ sāduṃ sappāyaṃ annapānaṃ bhuñjituṃ labhati. Pariggahetvāva naṃ caṅkamāpenti nisīdāpenti vuṭṭhāpenti. 这位独觉菩萨，曾在迦叶（Kassapa）世尊的教法中出家，成为一位林住者，在两万年间圆满了此来回行之义务，命终后投生于欲界天。从那里死后，他在波罗奈（Bārāṇasī）国王正后妃的胎中结生。有经验的女人当天就能知道胎儿的状况，而她正是其中之一，因此她也把胎儿已安住之事告知了国王。此乃常法：当有福德的众生在胎中出现时，其母亲会得到安胎的照顾。因此，国王给予她安胎的照顾。从那时起，她不得食用任何太热、太冷、太酸、太咸、太辣或太苦的东西。因为母亲若吃了太热的东西，胎儿就会感觉像住在铁锅地狱里；若吃了太冷的东西，就感觉像住在世界间地狱里；若吃了太酸、太咸、太辣、太苦的东西，孩子的肢体就会有剧烈的痛苦，如同被刀劈开再洒上酸液等物一般。他们也阻止她过度地行走、站立、安坐和躺卧，心想：“愿胎儿不会因摇动而受苦。”她可以在铺有柔软铺垫的地上适度地行走等，并得以享用色香味俱全、可口又适宜的饮食。他们搀扶着她行走，扶她坐下，扶她起来。 Sā evaṃ parihariyamānā gabbhaparipākakāle sūtigharaṃ pavisitvā paccūsasamaye puttaṃ vijāyi pakkatelamadditamanosilāpiṇḍisadisaṃ dhaññapuññalakkhaṇūpetaṃ. Tato naṃ pañcamadivase alaṅkatapaṭiyattaṃ rañño dassesuṃ, rājā tuṭṭho chasaṭṭhiyā dhātīhi upaṭṭhāpesi. So sabbasampattīhi vaḍḍhamāno nacirasseva viññutaṃ pāpuṇi. Soḷasavassuddesikaṃ naṃ rājā rajjena abhisiñci, vividhanāṭakāhi ca upaṭṭhāpesi. Abhisitto rājaputto rajjaṃ kāresi nāmena brahmadatto, sakalajambudīpe vīsatiyā nagarasahassesu. Jambudīpe kira pubbe caturāsīti nagarasatasahassāni ahesuṃ, tāni parihāyantāni saṭṭhi ahesuṃ, tato parihāyantāni cattālīsaṃ, sabbaparihāyanakāle pana vīsatisahassāni honti. Ayañca brahmadatto sabbaparihāyanakāle uppajji, tenassa [Pg.165] vīsati nagarasahassāni ahesuṃ vīsati pāsādasahassāni, vīsati hatthisahassāni, vīsati assasahassāni, vīsati rathasahassāni, vīsati pattisahassāni, vīsati itthisahassāni orodhā ca nāṭakitthiyo ca, vīsati amaccasahassāni. 她如是受护持，当胎儿成熟时，便进入产房，于黎明时分生下一子，其相貌犹如涂上熟油的雄黄块，具足福德祥瑞之相。第五日，人们将装饰妥当的婴儿呈献给国王，国王欢喜，命六十六位乳母照料他。此子在一切福裕中成长，不久即达聪慧之龄。十六岁时，国王为他举行灌顶，立其为王，并以各种舞女侍奉他。这位受灌顶的王子以梵授（Brahmadatta）之名统治国家，统辖整个瞻部洲（Jambudīpa）的两万座城市。据说，往昔瞻部洲有八万四千座城市，其后渐减至六万座，再减至四万座，到了完全衰败之时，则仅余两万座。而这位梵授正是在完全衰败之时出生，因此他拥有两万座城市、两万座宫殿、两万头大象、两万匹马、两万辆战车、两万名步兵、两万名女子（包括后宫与舞女），以及两万名大臣。 So mahārajjaṃ kārayamānoyeva kasiṇaparikammaṃ katvā pañca abhiññāyo, aṭṭha samāpattiyo ca nibbattesi. Yasmā pana abhisittaraññā nāma avassaṃ aṭṭakaraṇe nisīditabbaṃ, tasmā ekadivasaṃ pageva pātarāsaṃ bhuñjitvā vinicchayaṭṭhāne nisīdi. Tattha uccāsaddamahāsaddaṃ akaṃsu, so ‘‘ayaṃ saddo samāpattiyā upakkileso’’ti pāsādatalaṃ abhiruhitvā ‘‘samāpattiṃ appemī’’ti nisinno nāsakkhi appetuṃ rajjavikkhepena samāpatti parihīnā. Tato cintesi – ‘‘kiṃ rajjaṃ varaṃ, udāhu samaṇadhammo’’ti? Tato ‘‘rajjasukhaṃ parittaṃ anekādīnavaṃ, samaṇadhammasukhaṃ pana vipulaṃ anekānisaṃsaṃ uttamapurisehi sevitañcā’’ti ñatvā aññataraṃ amaccaṃ āṇāpesi ‘‘imaṃ rajjaṃ dhammena samena anusāsa, mā kho adhammakāraṃ kāresī’’ti sabbaṃ tassa niyyātetvā pāsādaṃ abhiruhitvā samāpattisukhena vītināmesi, na koci upasaṅkamituṃ labhati aññatra mukhadhovanadantakaṭṭhadāyakabhattanīhārakādīhi. 他治理大王国之际，修习遍处作意(kasiṇaparikammaṃ)，成就了五神通(pañca abhiññāyo)与八等至(aṭṭha samāpattiyo)。因为受灌顶之国王，必须坐于法庭处理政事，故一日，他用过早饭后，便坐于判决之处。那里传来巨大喧闹声，他心想：“此声是等至的染污。”于是登上宫殿，坐下欲入等至，却因王务散乱而无法进入，等至已退失。于是他思惟：“是王位殊胜，抑或沙门法殊胜？”继而了知：“王位之乐微小，具足众多过患；沙门法之乐广大，具足众多功德，且为贤哲所修习。”于是命令一位大臣：“汝当以正法公正治理此国，勿令行非法之事。”将一切皆交付于他后，登上宫殿，以等至之乐度日，除送洗脸水、齿木(dantakaṭṭha)与饭食者外，无人能接近他。 Tato addhamāsamatte vītikkante mahesī pucchi – ‘‘rājā uyyānagamanabaladassananāṭakādīsu katthaci na dissati, kuhiṃ gato’’ti? Tassā tamatthaṃ ārocesuṃ. Sā amaccassa pāhesi – ‘‘rajje paṭicchite ahampi paṭicchitā homi, etu mayā saddhiṃ saṃvāsaṃ kappetū’’ti. So ubho kaṇṇe thaketvā ‘‘asavanīyameta’’nti paṭikkhipi. Sā punapi dvattikkhattuṃ pesetvā anicchamānaṃ santajjāpesi ‘‘yadi na karosi, ṭhānāpi taṃ cāvemi. Jīvitāpi taṃ voropemī’’ti. So bhīto ‘‘mātugāmo nāma daḷhanicchayo, kadāci evampi kārāpeyyā’’ti. Ekadivasaṃ raho gantvā tāya saddhiṃ sirisayane saṃvāsaṃ kappesi. Sā puññavatī sukhasamphassā, so tassā samphassarāgena ratto tattha abhikkhaṇaṃ saṅkitasaṅkitova agamāsi. Anukkamena attano gharasāmiko viya nibbisaṅko pavisitumāraddho. 此后约半月过去，王后问道：“国王在游园、阅兵、看戏等处皆不见踪影，他去了何处？”人们将此事告知于她。她便派人告知大臣：“你既已接管王国，我也应被你接纳，来与我同住吧。”彼大臣双手掩耳，拒绝道：“此乃不应听闻之事！”王后又再三派人，见其仍不愿，便威胁道：“若汝不从，我将罢免汝之职位，甚至夺取汝之性命！”彼大臣心生怖畏，心想：“妇人决心坚定，或许真会如此行事。”于是某日他悄然前往，与她在宝床上同宿。那王后有福德，身触安乐，彼大臣因贪恋其触乐，自此便经常心怀畏惧地前往。渐渐地，他开始犹如自家主人般毫无顾忌地进出。 Tato [Pg.166] rājamanussā taṃ pavattiṃ rañño ārocesuṃ. Rājā na saddahati. Dutiyampi tatiyampi ārocesuṃ, tato rājā nilīno sayameva disvā sabbe amacce sannipātāpetvā ārocesi. Te ‘‘ayaṃ rājāparādhiko hatthacchedaṃ arahati, pādacchedaṃ arahatī’’ti yāva sūle uttāsanaṃ, tāva sabbakammakāraṇāni niddisiṃsu. Rājā ‘‘etassa vadhabandhanatāḷane mayhaṃ vihiṃsā uppajjeyya, jīvitā voropane pāṇātipāto bhaveyya, dhanaharaṇe adinnādānaṃ bhaveyya, alaṃ evarūpehi katehi, imaṃ mama rajjā nikkaḍḍhathā’’ti āha. Amaccā taṃ nibbisayaṃ akaṃsu. So attano dhanasārañca puttadārañca gahetvā paravisayaṃ agamāsi. Tattha rājā sutvā ‘‘kiṃ āgatosī’’ti pucchi. ‘‘Deva, icchāmi taṃ upaṭṭhātu’’nti. So taṃ sampaṭicchi. Amacco katipāhaccayena laddhavissāso taṃ rājānaṃ etadavoca – ‘‘mahārāja, amakkhikaṃ madhuṃ passāmi, taṃ khādanto natthī’’ti. Rājā ‘‘kiṃ etaṃ uppaṇḍetukāmo bhaṇatī’’ti na suṇāti. So antaraṃ labhitvā punapi suṭṭhutaraṃ vaṇṇetvā avoca. Rājā ‘‘kiṃ eta’’nti pucchi. ‘‘Bārāṇasirajjaṃ, devā’’ti. Rājā ‘‘kiṃ maṃ netvā māretukāmosī’’ti āha. So ‘‘mā, deva, evaṃ avaca, yadi na saddahasi, manusse pesehī’’ti. So manusse pesesi. Te gantvā gopuraṃ khaṇitvā rañño sayanaghare uṭṭhahiṃsu. 于是，国王的侍从将此事禀告国王。国王不信。他们第二次、第三次禀告后，国王便亲自躲藏察看，见到实情，于是召集所有大臣告知此事。大臣们说：“此人冒犯国王，应处以断手之刑、断足之刑”，乃至处以木桩刺刑，一一列举了所有刑罚。国王说：“若对他施以杀害、捆绑、鞭打，我心中会生起害念；若夺其性命，则成杀生；若夺其财物，则成不与取。罢了，不必行此等事，将此人逐出我的王国。”大臣们便将他逐出领地。他便带着自己的资财与妻儿前往他国。那里的国王听闻后，问道：“你为何而来？”他回答：“陛下，我希望能侍奉您。”国王便接纳了他。数日后，这位大臣获得信任，对国王说：“大王，我见到无蝇之蜜，却无人享用。”国王心想：“他说这话，是想挑拨离间吗？”便不听信。他找到机会，又再次极力渲染描述。国王问：“那是什么？”“陛下，是波罗奈国。”国王说：“你是想引我前去，让我被杀吗？”他说：“陛下，请勿如此说。若不信，可派人去察看。”国王于是派人前往。他们前去挖通城门楼，出现在了国王的寝宫中。 Rājā disvā ‘‘kissa āgatatthā’’ti pucchi. ‘‘Corā mayaṃ, mahārājā’’ti. Rājā tesaṃ dhanaṃ dāpetvā ‘‘mā puna evaṃ akatthā’’ti ovaditvā vissajjesi. Te āgantvā tassa rañño ārocesuṃ. So punapi dvattikkhattuṃ tatheva vīmaṃsitvā ‘‘sīlavā rājā’’ti caturaṅginiṃ senaṃ sannayhitvā sīmantare ekaṃ nagaraṃ upagamma tattha amaccassa pāhesi ‘‘nagaraṃ vā me dehi, yuddhaṃ vā’’ti. So brahmadattassa rañño tamatthaṃ ārocāpesi – ‘‘āṇāpetu, deva, ‘kiṃ yujjhāmi, udāhu nagaraṃ demī’’’ti. Rājā ‘‘na yujjhitabbaṃ, nagaraṃ datvā idhāgacchā’’ti pesesi. So tathā akāsi. Paṭirājāpi taṃ nagaraṃ gahetvā avasesanagaresupi tatheva dūtaṃ pesesi. Tepi amaccā tatheva brahmadattassa ārocetvā tena ‘‘na yujjhitabbaṃ, idhāgantabba’’nti vuttā bārāṇasiṃ āgamaṃsu. 国王见到他们，问道：“你们来此何事？”“大王，我们是盗贼。”国王赐予他们财物，告诫道：“莫要再做此事。”然后便让他们走了。他们回去后，向他们的国王禀报了此事。那位国王又如此试探了两三次，心想：“此王具戒。”于是集结四部军，来到边境的一座城市，向那里的大臣传话道：“要么将城池给我，要么与我交战。”那位大臣将此事禀报梵授王（Brahmadatta），请示道：“天王，请下令，我是该作战，还是该献出城池？”国王传令道：“不应作战，献出城池后到这里来。”那位大臣便遵令行事。敌王取得那座城池后，也同样向其余诸城派遣使者。那些大臣也同样禀报了梵授王，奉其谕示“不应作战，应到这里来”后，他们便来到了波罗奈（Bārāṇasī）。 Tato amaccā brahmadattaṃ āhaṃsu – ‘‘mahārāja, tena saha yujjhamā’’ti. Rājā ‘‘mama pāṇātipāto bhavissatī’’ti vāresi. Amaccā [Pg.167] ‘‘mayaṃ, mahārāja, taṃ jīvaggāhaṃ gahetvā idheva ānessāmā’’ti nānāupāyehi rājānaṃ saññāpetvā ‘‘ehi, mahārājā’’ti gantumāraddhā. Rājā ‘‘sace sattamāraṇappaharaṇavilumpanakammaṃ na karotha, gacchāmī’’ti bhaṇati. Amaccā ‘‘na, deva, karoma, bhayaṃ dassetvā palāpemā’’ti caturaṅginiṃ senaṃ sannayhitvā ghaṭesu dīpe pakkhipitvā rattiṃ gacchiṃsu. Paṭirājā taṃ divasaṃ bārāṇasisamīpe nagaraṃ gahetvā idāni kinti rattiṃ sannāhaṃ mocāpetvā pamatto niddaṃ okkami saddhiṃ balakāyena. Tato amaccā brahmadattarājānaṃ ādāya paṭirañño khandhāvāraṃ gantvā sabbaghaṭehi dīpe nīharāpetvā ekapajjotaṃ katvā ukkuṭṭhiṃ akaṃsu. Paṭirañño amacco mahābalakāyaṃ disvā bhīto attano rājānaṃ upasaṅkamitvā ‘‘uṭṭhehi amakkhikaṃ madhuṃ khādāhī’’ti mahāsaddaṃ akāsi. Tathā dutiyopi tatiyopi. Paṭirājā tena saddena paṭibujjhitvā bhayaṃ santāsaṃ āpajji. Ukkuṭṭhisatāni pavattiṃsu. So ‘‘paravacanaṃ saddahitvā amittahatthaṃ pattomhī’’ti sabbarattiṃ taṃ taṃ vippalapitvā dutiyadivase ‘‘dhammiko rājā, uparodhaṃ na kareyya gantvā khamāpemī’’ti cintetvā rājānaṃ upasaṅkamitvā jaṇṇukehi patiṭṭhahitvā ‘‘khama, mahārāja, mayhaṃ aparādha’’nti āha. Rājā taṃ ovaditvā ‘‘uṭṭhehi, khamāmi te’’ti āha. So raññā evaṃ vuttamatteyeva paramassāsappatto ahosi. Bārāṇasirañño samīpeyeva janapade rajjaṃ labhi. Te aññamaññaṃ sahāyakā ahesuṃ. 于是，大臣们对梵授王说：“大王，我们与他作战吧。”国王阻止他们说：“我将会有杀生之过。”大臣们说：“大王，我们将活捉他，带到这里来。”他们用各种方法说服国王后，说道：“来吧，大王。”便开始出发。国王说：“如果你们不造杀生、伤害、掠夺之业，我就去。”大臣们说：“陛下，我们不做，我们只是吓唬他们，让他们逃跑。”他们集结了四部军，把灯放进罐子里，在夜里前行。敌王那天攻占了波罗奈附近的一座城池，当时大概是在夜里解除了武装，正放逸地与军队一起睡着了。于是，大臣们带着梵授王来到敌王的营地，命人从所有的罐子中取出灯，汇成一片光明，然后大声呐喊。敌王的大臣看到大军，感到害怕，来到自己的国王面前大声喊道：“起来！吃没有苍蝇的蜜！”如此喊了第二遍、第三遍。敌王被那声音惊醒，陷入恐惧和恐慌。数百声呐喊响了起来。他整夜翻来覆去地悲叹：“因为相信了别人的话，我落入了敌人手中！”第二天，他想：“那是一位如法的国王，他不会为难人，我应该去请求他原谅。”于是他来到国王面前，跪下说道：“大王，请原谅我的过错。”国王告诫他后，说道：“起来吧，我原谅你。”他一听到国王这么说，立刻获得了极大的安慰。他在波罗奈国王附近的一个地区获得了王权。他们彼此成为了朋友。 Atha brahmadatto dvepi senā sammodamānā ekato ṭhitā disvā ‘‘mamevekassa cittānurakkhaṇāya asmiṃ mahājanakāye khuddakamakkhikāya pivanamattampi lohitabindu na uppannaṃ, aho sādhu, aho suṭṭhu, sabbe sattā sukhitā hontu, averā hontu, abyāpajjā hontū’’ti mettājhānaṃ uppādetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā paccekabodhiñāṇaṃ sacchikatvā sayambhutaṃ pāpuṇi. Taṃ maggaphalasukhena sukhitaṃ hatthikkhandhe nisinnaṃ amaccā paṇipātaṃ katvā āhaṃsu – ‘‘yānakālo, mahārāja, vijitabalakāyassa sakkāro kātabbo, parājitabalakāyassa bhattaparibbayo dātabbo’’ti. So āha – ‘‘nāhaṃ, bhaṇe, rājā, paccekabuddho nāmāha’’nti. ‘‘Kiṃ devo bhaṇati, na edisā paccekabuddhā hontī’’ti. ‘‘Kīdisā, bhaṇe, paccekabuddhā’’ti? ‘‘Paccekabuddhā nāma dvaṅgulakesamassū aṭṭhaparikkhārayuttā bhavantī’’ti. So dakkhiṇahatthena [Pg.168] sīsaṃ parāmasi, tāvadeva gihiliṅgaṃ antaradhāyi, pabbajitaveso pāturahosi. Dvaṅgulakesamassu aṭṭhaparikkhārasamannāgato vassasatikattherasadiso ahosi. So catutthajjhānaṃ samāpajjitvā hatthikkhandhato vehāsaṃ abbhuggantvā padumapupphe nisīdi. Amaccā vanditvā ‘‘kiṃ, bhante, kammaṭṭhānaṃ, kathaṃ adhigatosī’’ti pucchiṃsu. So yato assa mettājhānakammaṭṭhānaṃ ahosi, tañca vipassanaṃ vipassitvā adhigato, tasmā tamatthaṃ dassento udānagāthañca byākaraṇagāthañca imaṃyeva gāthaṃ abhāsi ‘‘sabbesu bhūtesu nidhāya daṇḍa’’nti. 于是，梵授王（Brahmadatta）看见两支军队和睦相处，聚集一处，心想：“仅为守护我一人之心，于此大众中，连一滴足令小蝇吸吮的血都未曾生起。善哉！妙哉！愿一切众生快乐，无怨，无恼害！”他生起慈心禅，以此为基础，审察诸行，证得了辟支菩提智，成就了自觉。他正享受着道与果之乐，坐在象背上时，大臣们向他行礼说：“大王，是时候了，应当奖赏胜利的军队，并为战败的军队提供食物与费用。”他说：“诸君，我不是国王，我乃辟支佛。”“天王，您在说什么？辟支佛不是这样的！”“诸君，那辟支佛是什么样的？”“所谓的辟支佛，头发和胡须长两指，具足八资具。”他用右手摸头，就在那一刻，在家相消失，出家相出现。他具足两指长的头发和胡须及八资具，宛如百岁长老。他进入第四禅，从象背上跃升至空中，坐于莲花上。大臣们顶礼后问道：“尊者，您的业处是什么？您是如何证得的？”由于他的业处是慈心禅，并且他是透过观（vipassanā）而证得的，因此，为了阐明此义，他说了这首作为自说偈和记说偈的偈颂：“于一切众生中，放下棍杖。” Tattha sabbesūti anavasesesu. Bhūtesūti sattesu. Ayamettha saṅkhepo, vitthāraṃ pana ratanasuttavaṇṇanāyaṃ vakkhāma. Nidhāyāti nikkhipitvā. Daṇḍanti kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍaṃ, bādheti anayabyasanaṃ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritaṃ manoduccaritañca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti. Aviheṭhayanti aviheṭhayanto. Aññatarampīti yaṃkiñci ekampi. Tesanti tesaṃ sabbabhūtānaṃ. Na puttamiccheyyāti atrajo, khettajo, dinnako, antevāsikoti imesu catūsu puttesu yaṃkiñci puttaṃ na iccheyya. Kuto sahāyanti sahāyaṃ pana iccheyyāti kuto eva etaṃ. 在此，“于一切”（sabbesū）是说于毫无遗漏者。“于众生”（bhūtesū）是说于有情。此处是简说，详说我们将在《宝经释义》（Ratanasuttavaṇṇanā）中解说。“放下”（nidhāya）即是放下。“棍杖”（daṇḍaṃ）是指身、语、意之杖，这是身恶行等的同义词。因为身恶行会惩罚（daṇḍayati），即是说会妨害、导致不幸与灾难，故称为“杖”。语恶行和意恶行也是如此。或者，“杖”就是用以击打的棍棒，“放下它”也是此意。“不伤害”（aviheṭhayaṃ）是说不加以伤害者。“任何一个”（aññataraṃ pi）是说任何一个。“于彼等”（tesaṃ）是说于所有那些众生。“不应欲求儿子”是说：在亲生子（atraja）、田生子（khettaja）、领养子（dinnaka）、弟子（antevāsika）这四种儿子中，他不应欲求任何一种儿子。“何况朋友”是说：那么，又从何会欲求朋友呢？ Ekoti pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavigatakilesoti eko, eko paccekasambodhiṃ abhisambuddhoti eko. Samaṇasahassassāpi hi majjhe vattamāno gihisaṃyojanassa chinnattā eko, evaṃ pabbajjāsaṅkhātena eko. Eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko iriyati vattatīti evaṃ adutiyaṭṭhena eko. “独一”（eko）是说：以出家（pabbajjā）的意义而为独一；以无伴（adutiya）的意义而为独一；以断除渴爱（taṇhā）的意义而为独一；以完全远离烦恼（kilesa）而为独一；以独自等觉辟支菩提（paccekasambodhi）而为独一。的确，即使身处数千沙门之中，也因切断了在家生活的结缚而为独一，这是以出家的意义而为独一。独自站立，独自行走，独自坐下，独自躺卧，独自行动、生活，这是以无伴的意义而为独一。 ‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ; Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati. 有渴爱为伴的人，长时经历此有与他有，无法超越轮回。 ‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ; Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105; mahāni. 191; cūḷani.pārāyanānugītigāthāniddesa 107) – 了知此过患，渴爱为苦之源；无渴爱，无执取，具念比丘应遍行。 Evaṃ [Pg.169] taṇhāpahānaṭṭhena eko. Sabbakilesāssa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti evaṃ ekantavigatakilesoti eko. Anācariyako hutvā sayambhū sāmaṃyeva paccekasambodhiṃ abhisambuddhoti evaṃ eko paccekasambodhiṃ abhisambuddhoti eko. 如是，以断除渴爱之义而为一。其一切烦恼皆已断除，根已断绝，已成截顶之多罗树，已令其不存在，未来不复生起，如是，以完全远离烦恼而为一。其无师自证，独自正等觉辟支菩提，如是，以独自正等觉辟支菩提而为一。 Careti yā imā aṭṭha cariyāyo. Seyyathidaṃ – paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ chasu ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammāpaṭipannānaṃ catūsu ariyasaccesu maggacariyā, adhigatapphalānaṃ catūsu sāmaññaphalesu patticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyā, tattha padesato paccekabuddhabuddhasāvakānanti. Yathāha – ‘‘cariyāti aṭṭha cariyāyo iriyāpathacariyā’’ti (paṭi. ma. 1.197; 3.28) vitthāro. Tāhi cariyāhi samannāgato bhaveyyāti attho. Atha vā yā imā adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhitto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evaṃ paṭipannassa kusalā dhammā āyatantīti āyatanacariyāya carati, evaṃ paṭipanno visesaṃ adhigacchatīti visesacariyāya caratīti (paṭi. ma. 1.197; 3.28) evaṃ aparāpi aṭṭha cariyāyo vuttā, tāhipi samannāgato bhaveyyāti attho. Khaggavisāṇakappoti ettha khaggavisāṇaṃ nāma khaggamigasiṅgaṃ. Kappa-saddassa atthaṃ vitthārato maṅgalasuttavaṇṇanāyaṃ pakāsayissāma, idha panāyaṃ ‘‘satthukappena vata, bho, kira sāvakena saddhiṃ mantayamānā’’ti evamādīsu (ma. ni. 1.260) viya paṭibhāgo veditabbo. Khaggavisāṇakappoti khaggavisāṇasadisoti vuttaṃ hoti. Ayaṃ tāvettha padato atthavaṇṇanā. 行道，即此八种行道：具足誓愿者于四威仪（iriyāpatha）中行威仪行道；守护根门者于六内处（ajjhattikāyatana）中行处行道；住不放逸者于四念处（satipaṭṭhāna）中行念行道；致力于增上心者于四禅（jhāna）中行定行道；具足智慧者于四圣谛（ariyasacca）中行智行道；正确修行者于四圣道（ariyamagga）中行道行道；已证得果者于四沙门果（sāmaññaphala）中行获得行道；三类佛陀为一切有情行世间利行。其中，此仅部分地适用于辟支佛（paccekabuddha）与佛弟子（buddhasāvaka）。如言：“行道者，八种行道也：威仪行道……”等（《无碍解道》Paṭisambhidāmagga 1.197; 3.28），此为广说。其义为：应具足此等行道。复次，此等行道：以信胜解而行，以精进策励而行，以念现前而行，以定不乱而行，以慧了知而行，以识识别而行。如此修行者，善法增长，故名处行道；如此修行者，证得殊胜，故名殊胜行道（《无碍解道》1.197; 3.28）。如是，亦说有其他八种行道。其义为：亦应具足此等行道。于“如犀牛角”（Khaggavisāṇakappa）一句中，“犀牛角”（khaggavisāṇa）即犀牛之角。关于“kappa”一词之义，将于《吉祥经释义》（Maṅgalasuttavaṇṇanā）中详述。于此处，则应如“导师与弟子商议”（《中部》Majjhima Nikāya 1.260）等句中，理解为“相似”之义。“如犀牛角”即是说“与犀牛角相似”。此为此处之逐词释义。 Adhippāyānusandhito pana evaṃ veditabbo – yvāyaṃ vuttappakāro daṇḍo bhūtesu pavattiyamāno ahito hoti, taṃ tesu appavattanena tappaṭipakkhabhūtāya mettāya parahitūpasaṃhārena ca sabbesu bhūtesu nidhāya daṇḍaṃ, nihitadaṇḍattā eva ca yathā anihitadaṇḍā sattā bhūtāni [Pg.170] daṇḍena vā satthena vā pāṇinā vā leḍḍunā vā viheṭhayanti, tathā aviheṭhayaṃ, aññatarampi tesaṃ imaṃ mettākammaṭṭhānamāgamma yadeva tattha vedanāgataṃ saññāsaṅkhāraviññāṇagataṃ tañca tadanusāreneva tadaññañca saṅkhāragataṃ vipassitvā imaṃ paccekabodhiṃ adhigatomhīti ayaṃ tāva adhippāyo. 于此，其意趣与脉络应如是知：如前所述，于诸有情所行使之刀杖，实为无益。我因不对彼等行使，反之，以与此相违之慈心，为他人带来利益，并于一切有情放下刀杖；又因已放下刀杖，故不像未放下刀杖的有情那般，以杖、以刀、以手、或以土块伤害任何有情；并且，我依此慈业处（mettākammaṭṭhāna），观照其中与受、想、行、识相应者，以及顺彼而有之其他行法，遂证得此独觉菩提（paccekabodhi）。此为（首要）意趣。 Ayaṃ pana anusandhi – evaṃ vutte te amaccā āhaṃsu – ‘‘idāni, bhante, kuhiṃ gacchathā’’ti? Tato tena ‘‘pubbe paccekabuddhā kattha vasantī’’ti āvajjetvā ñatvā ‘‘gandhamādanapabbate’’ti vutte puna āhaṃsu – ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti. Atha paccekasambuddho āha ‘‘na puttamiccheyyā’’ti sabbaṃ. Tatrādhippāyo – ahaṃ idāni atrajādīsu yaṃkiñci puttampi na iccheyyaṃ, kuto pana tumhādisaṃ sahāyaṃ. Tasmā tumhesupi yo mayā saddhiṃ gantuṃ mādiso vā hotuṃ icchati, so eko care khaggavisāṇakappo. Atha vā tehi ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti vutte so paccekasambuddho ‘‘na puttamiccheyya kuto sahāya’’nti vatvā attano yathāvuttenatthena ekacariyāya guṇaṃ disvā pamudito pītisomanassajāto imaṃ udānaṃ udānesi – ‘‘eko care khaggavisāṇakappo’’ti. Evaṃ vatvā pekkhamānasseva mahājanassa ākāse uppatitvā gandhamādanaṃ agamāsi. 此为脉络（anusandhi）——如是说已，彼诸大臣（amacca）问道：“尊者，如今您欲往何处？”于是，彼独觉佛（paccekasambuddha）思惟：“过去诸独觉佛住于何处？”经审察了知后，答曰：“在香醉山（gandhamādanapabbata）。”彼等复言：“尊者，如今您要舍弃我等，不愿要我等了吗？”尔时，独觉佛说出“不应希求子”等全部偈颂。其意趣为：我如今连亲生子等任何儿子都不想要，何况是像你们这样的同伴？是故，你们当中若有欲与我同行，或欲如我一般者，彼应如犀角独行。又或者，当彼等言：“尊者，如今您要舍弃我等，不愿要我等了吗？”时，彼独觉佛说：“不应希求子，何况是同伴”，自见如前所说独行之功德，心生欢喜，悦乐现前，遂诵此优陀那（udāna）：“应如犀角独行。”如是说已，于大众注视下，腾身空中，往香醉山而去。 Gandhamādano nāma himavati cūḷakāḷapabbataṃ mahākāḷapabbataṃ nāgapaliveṭhanaṃ candagabbhaṃ sūriyagabbhaṃ suvaṇṇapassaṃ himavantapabbatanti satta pabbate atikkamma hoti. Tattha nandamūlakaṃ nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso, tisso ca guhāyo – suvaṇṇaguhā, maṇiguhā, rajataguhāti. Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena. So yattakāni udake vā thale vā pupphāni, sabbāni tāni pupphayati, visesena paccekabuddhāgamanadivase. Tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayavālukaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto himavantato sabbesaṃ sugandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharakavāto sabbattha santharati. Sadā supaññattāneva cettha [Pg.171] āsanāni honti, yesu paccekabuddhuppādadivase, uposathadivase ca sabbe paccekabuddhā sannipatitvā nisīdanti. Ayaṃ tattha pakati. Ayaṃ paccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇeyeva sannipatitvā paññattāsanesu nisīdanti. Nisīditvā ca kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti. Tato saṅghatthero adhunāgatapaccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti evaṃ kammaṭṭhānaṃ pucchati, tadāpi so tameva attano udānabyākaraṇagāthaṃ bhāsati. Puna bhagavāpi āyasmatā ānandena puṭṭho tameva gāthaṃ bhāsati. Ānandopi saṅgītiyanti evaṃ ekekā gāthā paccekasambodhiabhisambuddhaṭṭhāne, mañjūsakamāḷe, ānandena pucchitakāle, saṅgītiyanti catukkhattuṃ bhāsitā hotīti. 在喜马拉雅山中，越过小迦罗山(Cūḷakāḷapabbata)、大迦罗山(Mahākāḷapabbata)、那伽盘绕山(Nāgapaliveṭhana)、月藏山(Candagabbha)、日藏山(Sūriyagabbha)、金壁山(Suvaṇṇapassa)和喜马拉雅山这七座山之后，便是名为香醉山(Gandhamādana)的地方。那里有个名叫难陀根本山窟(Nandamūlaka pabbhāra)的地方，是独觉佛(paccekabuddha)的住所，还有三个洞窟——金窟、宝窟和银窟。在宝窟门口，有棵名叫曼殊沙迦(mañjūsaka)的树，高一由旬，宽一由旬。凡是水生或陆生的花，它都能开，尤其是在独觉佛到来的日子。其上有众宝所成的华鬘。在那里，扫除风会扫掉垃圾，平整风会把各种宝石做的沙子铺平，洒水风会从阿耨达池带来水洒，赋香风会从喜马拉雅山带来各种香树的香气，采花风会摘下花朵撒落，铺设风会把花铺满各处。这里的座位总是准备好的，在独觉佛出世日和布萨日，所有的独觉佛都会聚集在这里坐下。这是那里的常规。这位独觉佛到那里后，就坐在准备好的座位上。然后，如果那时还有其他的独觉佛在，他们也会立刻聚集，坐在准备好的座位上。坐下后，他们会进入某种定境，然后出定。之后，僧团中的长老为了让大家随喜，会向新来的独觉佛询问其业处(kammaṭṭhāna)：“你是如何证得的？”这时，他也会说出自己证悟时所说的自说偈(udānabyākaraṇagāthaṃ)。同样，世尊被具寿阿难问及时，也说了同样的偈颂。阿难在结集时也是如此。这样，每一首偈颂，在证得独觉菩提之处、在曼殊沙迦树下、在被阿难提问之时，以及在结集之时，总共被诵说了四次。 Paṭhamagāthāvaṇṇanā niṭṭhitā. 第一偈释义终。 92. Saṃsaggajātassāti gāthā kā uppatti? Ayampi paccekabodhisatto kassapassa bhagavato sāsane vīsati vassasahassāni purimanayeneva samaṇadhammaṃ karonto kasiṇaparikammaṃ katvā paṭhamaṃ jhānaṃ nibbattetvā nāmarūpaṃ vavatthapetvā lakkhaṇasammasanaṃ katvā ariyamaggaṃ anadhigamma brahmaloke nibbatti. So tato cuto bārāṇasirañño aggamahesiyā kucchimhi uppajjitvā purimanayeneva vaḍḍhamāno yato pabhuti ‘‘ayaṃ itthī, ayaṃ puriso’’ti visesaṃ aññāsi. Tadupādāya itthīnaṃ hatthe na ramati, ucchādananhāpanamaṇḍanādimattampi na sādiyati. Taṃ purisā eva posenti. Thaññapāyanakāle dhātiyo kañcukaṃ paṭimuñcitvā purisavesena thaññaṃ pāyenti. So itthīnaṃ gandhaṃ ghāyitvā saddaṃ vā sutvā rodati, viññutaṃ pattopi itthiyo passituṃ na icchati. Tena taṃ anitthigandhotveva sañjāniṃsu. 92. “由交往所生……”这首偈颂的缘起是什么？这位独觉菩萨在迦叶世尊的教法中，如前所述修行沙门法两万年，修习遍处预备，生起初禅，辨别名色，思惟诸相，但未能证得圣道，而投生于梵天界。他从那里死后，投生到波罗奈（Bārāṇasī）国王第一王后的腹中，如前所述地成长。自从他能够分辨“这是女人，这是男人”的差别之后，就不喜欢女人的碰触，连涂香、沐浴、装饰等事也不乐意。只有男人来抚养他。喂奶的时候，奶妈们都穿上外衣，扮作男子的样子来喂他奶。他闻到女人的气味或听到女人的声音就会哭泣，即使到了懂事的年龄，也不想看见女人。因此，人们都称他为“厌女香者”（Anitthigandha）。 Tasmiṃ soḷasavassuddesike jāte rājā ‘‘kulavaṃsaṃ saṇṭhapessāmī’’ti nānākulehi tassa anurūpā kaññāyo ānetvā aññataraṃ amaccaṃ āṇāpesi ‘‘kumāraṃ ramāpehī’’ti. Amacco upāyena taṃ ramāpetukāmo tassa avidūre sāṇipākāraṃ parikkhipāpetvā nāṭakāni payojāpesi. Kumāro gītavāditasaddaṃ sutvā ‘‘kasseso saddo’’ti āha. Amacco ‘‘taveso, deva[Pg.172], nāṭakitthīnaṃ saddo, puññavantānaṃ īdisāni nāṭakāni honti. Abhirama, deva, mahāpuññosi tva’’nti āha. Kumāro amaccaṃ daṇḍena tāḷāpetvā nikkaḍḍhāpesi. So rañño ārocesi. Rājā kumārassa mātarā saha gantvā kumāraṃ khamāpetvā puna amaccaṃ āṇāpesi. Kumāro tehi atinippīḷiyamāno seṭṭhasuvaṇṇaṃ datvā suvaṇṇakāre āṇāpesi ‘‘sundaraṃ itthirūpaṃ karothā’’ti. Te vissakammunā nimmitasadisaṃ sabbālaṅkāravibhūsitaṃ itthirūpaṃ karitvā dassesuṃ. Kumāro disvā vimhayena sīsaṃ cāletvā mātāpitūnaṃ pesesi – ‘‘yadi īdisiṃ itthiṃ labhissāmi, gaṇhissāmī’’ti. Mātāpitaro ‘‘amhākaṃ putto mahāpuñño, avassaṃ tena saha katapuññā kāci dārikā loke uppannā bhavissatī’’ti taṃ suvaṇṇarūpaṃ rathaṃ āropetvā amaccānaṃ appesuṃ – ‘‘gacchatha, īdisiṃ dārikaṃ gavesathā’’ti. Te taṃ gahetvā soḷasamahājanapade vicarantā taṃ taṃ gāmaṃ gantvā udakatitthādīsu yattha yattha janasamūhaṃ passanti, tattha tattha devataṃ viya suvaṇṇarūpaṃ ṭhapetvā nānāpupphavatthālaṅkārehi pūjaṃ katvā vitānaṃ bandhitvā ekamantaṃ tiṭṭhanti ‘‘yadi kenaci evarūpā diṭṭhapubbā bhavissati, so kathaṃ samuṭṭhāpessatī’’ti? Etenupāyena aññatra maddaraṭṭhā sabbajanapade āhiṇḍitvā taṃ ‘‘khuddakaraṭṭha’’nti avamaññamānā tattha paṭhamaṃ agantvā nivattiṃsu. 在他十六岁时，国王心想：“我要延续家族血脉”，便从各个家族为他带来相配的女子，并吩咐一位大臣：“让王子欢喜。”大臣想用计取悦他，便命人在离王子不远处围起布幕，安排戏剧表演。王子听到歌舞声，问道：“这是什么声音？”大臣答道：“殿下，这是女演员们的声音。有福德的人才有这样的戏剧。请享乐吧，殿下，您是大福德之人。”王子命人用棍棒打大臣，并将他赶走。大臣向国王报告。国王和王子的母亲一同前去向王子致歉，又再次命令那位大臣。王子被他们逼迫不过，就拿出上等黄金，命令金匠：“做一个美丽的女人像。”那些金匠造了一个如毗首羯磨（Vissakamma）所造、装饰着所有饰物的女人像给他看。王子看了，惊奇地摇着头，派人告诉父母：“如果能得到这样的女人，我就娶她。”他的父母心想：“我们的儿子有大福报，世上必定有一位曾与他共修福德的女孩出生了。”他们便把那个金像放在车上，交给大臣们说：“去吧，去寻找这样的女孩。”他们带着金像，在十六大国（soḷasamahājanapada）中游历，每到一个村庄，就在饮水处等民众聚集的地方，像对待天神一样摆放金像，用各种花朵、衣物和饰品供奉它，搭起华盖，然后站在一旁，想道：“如果有人曾见过这样相貌的女子，他就会说起此事。”他们用这种方法，走遍了除了摩陀国（Maddaraṭṭha）以外的所有国家，因为轻视其为“小国”，所以一开始没有前往那里便返回了。 Tato nesaṃ etadahosi – ‘‘maddaraṭṭhampi tāva gacchāma, mā no bārāṇasiṃ paviṭṭhepi rājā puna pesesī’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Sāgalanagare ca maddavo nāma rājā. Tassa dhītā soḷasavassuddesikā abhirūpā ahosi. Tassā vaṇṇadāsiyo nhānodakatthāya titthaṃ gacchanti. Tattha amaccehi ṭhapitaṃ taṃ suvaṇṇarūpaṃ dūratova disvā ‘‘amhe udakatthāya pesetvā rājaputtī sayameva āgatā’’ti bhaṇantiyo samīpaṃ gantvā ‘‘nāyaṃ sāminī, amhākaṃ sāminī ito abhirūpatarā’’ti āhaṃsu. Amaccā taṃ sutvā rājānaṃ upasaṅkamitvā anurūpena nayena dārikaṃ yāciṃsu. Sopi adāsi. Te bārāṇasirañño pāhesuṃ – ‘‘laddhā, deva, kumārikā, sāmaṃ āgacchatha, udāhu amheva ānemā’’ti. So ‘‘mayi āgacchante janapadapīḷā bhavissati, tumheva naṃ ānethā’’ti pesesi. 于是他们想：“我们先去摩陀国(Maddaraṭṭha)吧，免得我们进入波罗奈(Bārāṇasī)后，国王又派遣我们。”于是他们前往摩陀国的沙伽罗城(Sāgalanagara)。在沙伽罗城，有位国王名叫摩达婆(Maddava)。他有一位年方十六、容貌绝伦的女儿。她的侍女们为取沐浴用水而去水滨。她们远远望见大臣们所立的金像，便说道：“派我们来取水，公主自己却来了。”走近后，她们说：“这不是女主人，我们的女主人比这更美。”大臣们听后，便去觐见国王，以合宜之辞求娶公主。国王也应允了。他们便派人禀告波罗奈王：“大王，已找到那位少女，是您亲自前来，还是由我们送去？”国王回覆道：“我若前去，会扰乱地方，就由你们送来吧。” Amaccāpi dārikaṃ gahetvā nagarā nikkhamitvā kumārassa pāhesuṃ – ‘‘laddhā suvaṇṇarūpasadisā kumārikā’’ti. Kumāro sutvāva rāgena abhibhūto [Pg.173] paṭhamajjhānā parihāyi. So dūtaparamparāya pesesi – ‘‘sīghaṃ ānetha, sīghaṃ ānethā’’ti. Te sabbattha ekarattivāsena bārāṇasiṃ patvā bahinagare ṭhitā rañño pesesuṃ – ‘‘ajjeva pavisitabbaṃ, no’’ti. Rājā ‘‘seṭṭhakulā ānītā dārikā, maṅgalakiriyaṃ katvā mahāsakkārena pavesessāma, uyyānaṃ tāva naṃ nethā’’ti āha. Te tathā akaṃsu. Sā accantasukhumālā kumārikā yānugghāṭena ubbāḷhā addhānaparissamena uppannavātarogā milātamālā viya hutvā rattibhāge kālamakāsi. Amaccā ‘‘sakkārā paribhaṭṭhamhā’’ti parideviṃsu. Rājā ca nāgarā ca ‘‘kulavaṃso vinaṭṭho’’ti parideviṃsu. Sakalanagaraṃ kolāhalaṃ ahosi. Kumārassa sutamatteyeva mahāsoko udapādi. 大臣们带着少女离开该城，派人禀告王子：“已寻得一位如金像般美丽的少女。”王子一听，便被贪欲征服，从初禅退失。他接连派遣使者：“速速带来！速速带来！”他们日夜兼程，每晚仅宿一夜，抵达波罗奈后，停留在城外，向国王禀报：“今日便可入城，还是不行？”国王说：“此女出身贵族，当举行吉祥仪式，以大礼迎入。先将她带去园林吧。”他们便遵命而行。这位极其娇嫩的少女，因车轿颠簸与长途跋涉的疲惫而得了风病，如枯萎的花环一般，于夜间去世了。大臣们哀叹：“我们错失了赏赐！”国王和城中民众都悲叹：“王室的血脉断绝了！”全城一片哗然。王子一听到消息，便生起极大的忧伤。 Tato kumāro sokassa mūlaṃ khanituṃ āraddho. So evaṃ cintesi – ‘‘ayaṃ soko nāma na ajātassa hoti, jātassa pana hoti. Tasmā jātiṃ paṭicca soko. Jāti pana kiṃ paṭiccāti? Bhavaṃ paṭicca jātī’’ti. Evaṃ pubbabhāvanānubhāvena yoniso manasikaronto anulomapaṭilomaṃ paṭiccasamuppādaṃ disvā puna anulomañca saṅkhāre sammasanto tattheva nisinno paccekasambodhiṃ sacchākāsi. Amaccā taṃ maggaphalasukhena sukhitaṃ santindriyaṃ santamānasaṃ nisinnaṃ disvā paṇipātaṃ katvā āhaṃsu – ‘‘mā soci, deva, mahanto jambudīpo, aññaṃ tato sundarataraṃ kaññaṃ ānessāmā’’ti. So āha – ‘‘na socāmi, nissoko paccekabuddho aha’’nti. Ito paraṃ sabbaṃ vuttapurimagāthāsadisameva ṭhapetvā gāthāvaṇṇanaṃ. 于是王子开始探究忧愁的根源。他如此思惟：“此忧愁并非未生者所有，而是已生者所有。因此，忧愁缘于生。那么，生又缘于何者？生缘于有。”凭借往昔修习的力量，他如理作意，顺逆观察缘起，又顺观诸行，就在原地独坐证得了辟支菩提。大臣们见他安坐于道果之乐，诸根寂静、心意安宁，便顶礼说道：“殿下不必忧愁，瞻部洲（Jambudīpa）广大，我们定当为您找来更美丽的女子。”他答道：“我不忧愁，我是无忧的辟支佛。”此后一切都与前面所说的偈颂相同，此处仅提供偈颂的释义。 Gāthāvaṇṇanā pana evaṃ veditabbā – saṃsaggajātassāti jātasaṃsaggassa. Tattha dassanasavanakāyasamullapanasambhogasaṃsaggavasena pañcavidho saṃsaggo. Tattha aññamaññaṃ disvā cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. Tattha sīhaḷadīpe kāḷadīghavāpī gāme piṇḍāya carantaṃ kalyāṇavihāravāsidīghabhāṇakadaharabhikkhuṃ disvā paṭibaddhacittā kenaci upāyena taṃ alabhitvā kālaṅkatā kuṭumbiyadhītā ca tassā nivāsanacoḷakhaṇḍaṃ disvā ‘‘evarūpaṃ vatthaṃ dhāriniyā nāma saddhiṃ saṃvāsaṃ nālabhi’’nti phalitahadayo kālaṅkato. So eva daharo ca nidassanaṃ. 偈颂的释义应如是理解：“因交往而生”是指由交往而产生。此处的交往有五种：观看、听闻、身体接触、交谈和共享。其中，彼此相见时，通过眼识过程生起的贪欲，名为“观看交往”。于此，有如下例子：在狮子洲（Sīhaḷadīpa）的黑长池村（Kāḷadīghavāpī），一位住在善住精舍（Kalyāṇivihāra）的长部诵者（dīghabhāṇaka）年轻比丘去托钵时，一位对他心生爱恋的居士女，用尽办法都得不到他，最终死去；而那位年轻比丘看到她的一片蔽体布后心想：“唉，我竟没能与穿这种衣服的女子共住！”，于是心碎而死。这位年轻比丘也是一个例子。 Parehi [Pg.174] pana kathiyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ sutvā sotaviññāṇavīthivasena uppannarāgo savanasaṃsaggo nāma. Tatrāpi girigāmavāsikammāradhītāya pañcahi kumārikāhi saddhiṃ padumassaraṃ gantvā nhatvā mālaṃ āropetvā uccāsaddena gāyantiyā saddaṃ sutvā ākāsena gacchanto kāmarāgena visesā parihāyitvā byasanaṃ patto pañcaggaḷaleṇavāsī tissadaharo nidassanaṃ. 再者，听闻他人所说之形色等的美好，或自己听到嬉笑、言谈、歌唱之声，循耳识心路而生起之贪，名为“听闻交往”。于此，住在五门洞(Pañcaggaḷaleṇa)的帝沙（Tissa）青年即为例证：他于空中行进时，听闻住在山村(Girigāma)的铁匠之女与五位少女共赴莲花池沐浴、戴上花环后高声歌唱之声，遂因欲贪而从神通退失，遭遇不幸。 Aññamaññaṃ aṅgaparāmasanena uppannarāgo kāyasaṃsaggo nāma. Dhammabhāsanadaharabhikkhu ca rājadhītā cettha nidassanaṃ. Mahāvihāre kira daharabhikkhu dhammaṃ bhāsati. Tattha mahājano āgato, rājāpi aggamahesiyā rājadhītāya ca saddhiṃ agamāsi. Tato rājadhītāya tassa rūpañca sarañca āgamma balavarāgo uppanno, tassa daharassāpi. Taṃ disvā rājā sallakkhetvā sāṇipākārena parikkhipāpesi. Te aññamaññaṃ parāmasitvā āliṅgiṃsu. Puna sāṇipākāraṃ apanetvā passantā dvepi kālaṅkateyeva addasaṃsūti. 相互触摸肢体而生起的贪欲，名为“身体交往”。于此，说法的年轻比丘与王女即为例证。据说，在大寺(Mahāvihāra)，有位年轻比丘正在说法。当时群众云集，国王亦与首席王后及王女一同前往。其后，王女因该比丘的容貌与声音而生起强烈的贪欲，那位年轻比丘亦然。国王察觉此事后，便命人以帷幕将二人围起。他们在其中相互触摸、拥抱。待到移开帷幕再看时，只见二人都已命终。 Aññamaññaṃ ālapanasamullapanavasena uppannarāgo pana samullapanasaṃsaggo nāma. Bhikkhu bhikkhunīhi saddhiṃ paribhogakaraṇe uppannarāgo sambhogasaṃsaggo nāma. Dvīsupi etesu pārājikappatto bhikkhu ca bhikkhunī ca nidassanaṃ. Maricavaṭṭināmamahāvihāramahe kira duṭṭhagāmaṇiabhayarājā mahādānaṃ paṭiyādetvā ubhatosaṅghaṃ parivisati. Tattha uṇhayāguyā dinnāya saṅghanavakasāmaṇerī anādhārakassa saṅghanavakassa sāmaṇerassa dantavalayaṃ datvā samullapanamakāsi. Te ubhopi upasampajjitvā saṭṭhivassā hutvā paratīraṃ gatā aññamaññaṃ samullapanena pubbasaññaṃ paṭilabhitvā tāvadeva sañjātasinehā sikkhāpadaṃ vītikkamitvā pārājikā ahesunti. Evaṃ pañcavidhe saṃsagge yena kenaci saṃsaggena jātasaṃsaggassa bhavati sneho, purimarāgapaccayo balavarāgo uppajjati. Tato snehanvayaṃ dukkhamidaṃ pahoti tameva snehaṃ anugacchantaṃ sandiṭṭhikasamparāyikaṃ sokaparidevādinānappakārakaṃ idaṃ dukkhaṃ pahoti pabhavati jāyati. 彼此以言语交谈而生起的贪爱，名为言语交往。比丘与比丘尼共同受用而生起的贪爱，名为共受用交往。在这两种情形中，犯波罗夷的比丘和比丘尼即是例证。据说，在名为胡椒园(Maricavaṭṭi)大精舍的庆典上，杜吒伽摩尼·无畏王(Duṭṭhagāmaṇi Abhaya)准备了大布施，供养两部僧团。当时，一位年轻的沙弥尼在被分到热粥时，对一位名为阿那陀罗迦(Anādhāraka)的年轻沙弥露齿而笑，并与他交谈。他们二人都受了具足戒，经过六十年后到了对岸，因彼此交谈而忆起往事，当下生起爱染，违越学处而犯了波罗夷。如是，于五种交往中，由任何一种交往而生起交往者，便会产生爱染；以过去的贪爱为缘，强烈的贪爱便会生起。由此，与爱染相随的此苦便得以产生。对于追逐此爱染者，现世与来世的忧、悲等种种苦，便由此而生起、源起、出现。 Apare ‘‘ārammaṇe cittassa vossaggo saṃsaggo’’ti bhaṇanti. Tato sneho, snehadukkhamidanti. Evamatthappabhedaṃ imaṃ aḍḍhagāthaṃ vatvā so paccekabuddho āha – ‘‘svāyaṃ yamidaṃ snehanvayaṃ sokādidukkhaṃ pahoti, tameva snehaṃ anugatassa dukkhassa mūlaṃ khananto paccekabodhiṃ adhigato’’ti. 另一些人说：“心于所缘上舍离，即是交往。”由此而有爱染，此即爱染之苦。那位独觉佛在如此分辨了义理差别后，说了这半偈，然后说道：“此爱染相随能引生忧等诸苦，我正是通过挖掘那随爱染而来的苦之根，证得了独觉菩提。” Evaṃ [Pg.175] vutte te amaccā āhaṃsu – ‘‘amhehi dāni, bhante, kiṃ kattabba’’nti? Tato so āha – ‘‘tumhe vā aññataro vā imamhā dukkhā muccitukāmo, so sabbopi ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti. Ettha ca yaṃ taṃ ‘‘snehanvayaṃ dukkhamidaṃ pahotī’’ti vuttaṃ, tadeva sandhāya ‘‘ādīnavaṃ snehajaṃ pekkhamāno’’ti idaṃ vuttanti veditabbaṃ. Atha vā yathāvuttena saṃsaggena ‘saṃsaggajātassa bhavati sneho, snehanvayaṃ dukkhamidaṃ pahoti’, evaṃ yathābhūtaṃ ādīnavaṃ snehajaṃ pekkhamāno ahamadhigatoti evaṃ sambandhitvā catutthapādo pubbe vuttanayeneva snehavasena vuttoti veditabbo. Tato paraṃ sabbaṃ purimagāthāya vuttasadisamevāti. 如此说后，彼大臣们问道：“尊者，我等如今应作何事？”彼答曰：“你们或其他人，凡欲从此苦中解脱者，皆应观察由情爱而生的过患，如犀角独行。”于此当知，所谓“观察由情爱而生的过患”，即是针对“此苦源于情爱”而说。又或者，（应作此联系：）“由交际而生情爱，此苦源于情爱”，我正是如此如实地观察由情爱而生的过患而证得。作此联系后，当知第四句是以前述同样的方式，依情爱而说。此后一切皆与前偈所说相同。 Saṃsaggagāthāvaṇṇanā niṭṭhitā. 接触偈释义终。 93. Mitte suhajjeti kā uppatti? Ayaṃ paccekabodhisatto purimagāthāya vuttanayeneva uppajjitvā bārāṇasiyaṃ rajjaṃ kārento paṭhamajjhānaṃ nibbattetvā ‘‘kiṃ samaṇadhammo varo, rajjaṃ vara’’nti vīmaṃsitvā amaccānaṃ rajjaṃ niyyātetvā samaṇadhammaṃ akāsi. Amaccā ‘‘dhammena samena karothā’’ti vuttāpi lañjaṃ gahetvā adhammena karonti. Te lañjaṃ gahetvā sāmike parājayantā ekadā aññataraṃ rājavallabhaṃ parājesuṃ. So rañño bhattakārakehi saddhiṃ pavisitvā sabbaṃ ārocesi. Rājā dutiyadivase sayaṃ vinicchayaṭṭhānaṃ agamāsi. Tato mahājanā – ‘‘amaccā, deva, sāmike asāmike karontī’’ti uccāsaddaṃ karontā mahāyuddhaṃ viya akaṃsu. Atha rājā vinicchayaṭṭhānā vuṭṭhāya pāsādaṃ abhiruhitvā samāpattiṃ appetuṃ nisinno. Tena saddena vikkhittacitto na sakkoti appetuṃ. So ‘‘kiṃ me rajjena, samaṇadhammo vara’’nti rajjasukhaṃ pahāya puna samāpattiṃ nibbattetvā pubbe vuttanayeneva vipassitvā paccekasambodhiṃ sacchākāsi. Kammaṭṭhānañca pucchito imaṃ gāthaṃ abhāsi. 93. “Mitte suhajje”（于友，于心善者）这首偈颂的缘起是什么？这位独觉菩萨(paccekabodhisatta)如前偈所说的方式降生，在波罗奈斯城(Bārāṇasī)为王时，证得初禅。他思忖：“是沙门之法殊胜，还是王位殊胜？”便将王权交给大臣们，自己修沙门之法。大臣们虽被告知“应依正法、平等行事”，却收受贿赂，行事不义。他们收受贿赂，使物主们败诉，有一次甚至判了一位国王的亲信败诉。那人便与国王的膳食官一同进宫，禀告了一切。第二天，国王亲自前往审判处。于是，民众高声呼喊：“天王，大臣们把物主判为非物主！”喧闹声犹如大战。其后，国王从审判处起身，登上宫殿，坐下欲入等至，但因那喧闹声而心乱，无法入定。他心想：“王位于我何用？沙门之法才更殊胜。”于是舍弃王位之乐，再次修成等至，依前述之法修行观(vipassanā)，证悟了独觉菩提。当被问及业处时，他便说了这首偈颂。 Tattha mettāyanavasena mittā. Suhadayabhāvena suhajjā. Keci ekantahitakāmatāya mittāva honti na suhajjā. Keci gamanāgamanaṭṭhānanisajjāsamullāpādīsu, hadayasukhajananena suhajjāva honti, na mittā. Keci tadubhayavasena suhajjā ceva mittā ca honti. Te duvidhā agāriyā [Pg.176] ca anagāriyā ca. Tattha agāriyā tividhā honti upakāro samānasukhadukkho anukampakoti. Anagāriyā visesena atthakkhāyino eva. Te catūhi aṅgehi samannāgatā honti. Yathāha – 于此，因慈爱故，名为友(mitta)；因心善故，名为心善者(suhajja)。有些人纯因欲其得益而为友，但非心善者。有些人因在往来、站立、安坐、交谈等时能令心生愉悦而为心善者，但非友。有些人则兼具此二者，既是心善者，亦是友。此等朋友分为在家与出家二种。其中，在家朋友有三种：帮助者、同甘共苦者、有怜悯心者。出家朋友则特别是解说义利者。他们具足四种特质，正如所说： ‘‘Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti’’ (dī. ni. 3.261). “居士子，当知有四种情况，可辨为助益友、善心友：守护放逸者，守护放逸者之财产，为恐惧者作庇护，于有应作之事生起时，提供双倍所需之财物。” Tathā – 如是—— ‘‘Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ hoti’’ (dī. ni. 3.262). “居士子，当知有四种情况，可辨为同甘共苦之善心友：告知己之秘密，守护彼之秘密，于灾厄中不舍离，乃至为彼之利益而舍命。” Tathā – 如是—— ‘‘Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati’’ (dī. ni. 3.264). “居士子，当知有四种情况，可辨为慈愍善心友：不喜其衰败，而喜其兴盛；制止说其过者，称誉说其德者。” Tathā – 如是—— ‘‘Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mittā suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhatī’’ti (dī. ni. 3.263). “居士子，当知有四种情况，可辨为示益友、善心友：阻止恶行，劝令行善，令闻所未闻，指示生天之道。” Tesvidha agāriyā adhippetā, atthato pana sabbepi yujjanti. Te mitte suhajje anukampamānoti anudayamāno, tesaṃ sukhaṃ upasaṃharitukāmo dukkhaṃ apaharitukāmo ca. 此处（经文）意指在家人，但就义理而言，则适用于一切人。所谓“慈愍”朋友与善心友，即是怜悯他们，欲为他们带来安乐、去除痛苦。 Hāpeti atthanti diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ, tathā attatthaparatthaubhayatthavasenāpi tividhaṃ atthaṃ laddhavināsanena aladdhānuppādanenāti dvidhāpi hāpeti vināseti. Paṭibaddhacittoti ‘‘ahaṃ imaṃ vinā na jīvāmi, esa me gati, esa me parāyaṇa’’nti evaṃ attānaṃ nīce [Pg.177] ṭhāne ṭhapentopi paṭibaddhacitto hoti. ‘‘Ime maṃ vinā na jīvanti, ahaṃ tesaṃ gati, ahaṃ tesaṃ parāyaṇa’’nti evaṃ attānaṃ ucce ṭhāne ṭhapentopi paṭibaddhacitto hoti. Idha pana evaṃ paṭibaddhacitto adhippeto. Etaṃ bhayanti etaṃ atthahāpanabhayaṃ, attano samāpattihāniṃ sandhāyāha. Santhaveti tividho santhavo taṇhādiṭṭhimittasanthavavasena. Tattha aṭṭhasatapabhedāpi taṇhā taṇhāsanthavo, dvāsaṭṭhibhedāpi diṭṭhi diṭṭhisanthavo, paṭibaddhacittatāya mittānukampanā mittasanthavo. Tesu so idha adhippeto. Tena hissa samāpatti parihīnā. Tenāha – ‘‘etaṃ bhayaṃ santhave pekkhamāno ahaṃ adhigato’’ti. Sesaṃ vuttasadisamevāti. 损害利益(hāpeti atthaṃ)有三种：依现世利益(diṭṭhadhammika)、来世利益(samparāyika)、究竟利益(paramattha)而有三种；又，依自利(attattha)、他利(parattha)、自他俱利(ubhayattha)亦有三种。通过令已得者灭失、令未得者不生起此二种方式，而损害、灭除利益。所谓系缚心(paṭibaddhacitto)，是指如“我离开他活不了，他是我所依，他是我归宿”这般将自己置于卑下之处，是有系缚心；又如“他们离开我活不了，我是他们所依，我是他们归宿”这般将自己置于高上之处，亦是有系缚心。于此，则意指这般有系缚心者。此中怖畏(etaṃ bhayaṃ)，即此利益减损之怖畏，这是针对自身等至(samāpatti)的减损而说。亲近(santhava)有三种：即爱亲近(taṇhā-santhava)、见亲近(diṭṭhi-santhava)、友亲近(mitta-santhava)。其中，一百零八种爱是爱亲近；六十二种见是见亲近；因心有系缚而怜悯朋友是友亲近。于此，意指的是友亲近。因为他的等至因此而减损。故说：“我于亲近中见此怖畏而证得。”其余如前所说。 Mittasuhajjagāthāvaṇṇanā niṭṭhitā. 善友偈释义终。 94. Vaṃso visāloti kā uppatti? Pubbe kira kassapassa bhagavato sāsane tayo paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājakule nibbatto, itare dve paccantarājakulesu. Te ubhopi kammaṭṭhānaṃ uggahetvā rajjaṃ pahāya pabbajitvā anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya ‘‘mayaṃ kiṃ kammaṃ katvā imaṃ lokuttarasukhaṃ anuppattā’’ti āvajjetvā paccavekkhamānā kassapabuddhakāle attano attano cariyaṃ addasaṃsu. Tato ‘‘tatiyo kuhi’’nti āvajjentā bārāṇasirajjaṃ kārentaṃ disvā tassa guṇe saritvā ‘‘so pakatiyāva appicchatādiguṇasamannāgato hoti, amhākaṃyeva ovādako vattā vacanakkhamo pāpagarahī, handa, naṃ ārammaṇaṃ dassetvā ārocemā’’ti okāsaṃ gavesantā taṃ ekadivasaṃ sabbālaṅkāravibhūsitaṃ uyyānaṃ gacchantaṃ disvā ākāsenāgantvā uyyānadvāre veḷugumbamūle aṭṭhaṃsu. Mahājano atitto rājadassanena rājānaṃ ulloketi. Tato rājā ‘‘atthi nu kho koci mama dassane byāpāraṃ na karotī’’ti olokento paccekabuddhe addakkhi. Saha dassaneneva cassa tesu sineho uppajji. So hatthikkhandhā oruyha santena ācārena upasaṅkamitvā ‘‘bhante, kiṃ nāma tumhe’’ti pucchi. Te ‘‘mayaṃ, mahārāja, asajjamānā nāmā’’ti āhaṃsu[Pg.178]. ‘‘Bhante, asajjamānāti etassa ko attho’’ti? ‘‘Alagganattho, mahārājā’’ti. Tato veḷugumbaṃ dassetvā āhaṃsu – ‘‘seyyathāpi, mahārāja, imaṃ veḷugumbaṃ sabbaso mūlakhandhasākhānusākhāhi saṃsibbitvā ṭhitaṃ asihattho puriso mūle chetvā āviñchanto na sakkuṇeyya uddharituṃ, evameva tvaṃ anto ca bahi ca jaṭāya jaṭito āsattavisatto tattha vilaggo. Seyyathāpi vā panassa vemajjhagatopi ayaṃ vaṃsakaḷīro asañjātasākhattā kenaci alaggova ṭhito, sakkā ca pana agge vā mūle vā chetvā uddharituṃ, evameva mayaṃ katthaci asajjamānā sabbā disā gacchāmā’’ti tāvadeva catutthajjhānaṃ samāpajjitvā passato eva rañño ākāsena nandamūlakapabbhāraṃ agamaṃsu. Tato rājā cintesi – ‘‘kadā nu kho ahampi evaṃ asajjamāno bhaveyya’’nti tattheva ṭhito vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva kammaṭṭhānaṃ pucchito imaṃ gāthaṃ abhāsi. 94. 《广竹》颂（Vaṃso visālo）的缘起为何？据说，在迦叶（Kassapa）世尊的教法时期，有三位独觉菩萨出家，圆满两万年的往返行后，生于天界。其后从彼处命终，最年长者生于波罗奈（Bārāṇasī）的王族中，其余两位则生于边地王族。他们二人都学习业处，舍弃王位而出家，依次成为独觉佛，安住在难陀山窟（Nandamūlakapabbhāra）中。一日，他们从等至出定后思惟：“我们是造了什么业，才证得此出世间之乐？”他们回顾过去，看见了自己在迦叶佛时所修的行业。接着他们思惟：“第三位在何处？”，观见他正在波罗奈治理国家，便忆起他的功德：“此人天生具足少欲等美德，堪受我等教诲，善于听受，能忍耐言说，呵责罪恶。来，我们为他开示一个法门，令其解脱吧。”他们寻觅时机，一日见国王全身饰满庄严，正前往御花园，便从空中前来，立于园门旁的竹丛下。大众对觐见国王一事犹感不足，皆仰望国王。于是国王环顾，心想：“难道有谁不专注于看我吗？”，这时他看见了诸独觉。甫一见面，他便对他们生起敬爱之心。国王从象背上下来，举止安详地走上前去，问道：“尊者，您们如何称呼？”他们回答：“大王，我们名叫‘无著’。”“尊者，‘无著’是何义？”“大王，是无所执著之义。”接着，他们指着竹丛说：“大王，譬如这丛竹子，根、干、枝、小枝相互缠结而立，一个手持利剑的人，即使在根部将其砍断，也无法拉扯着将它拔出。同样地，你被内在与外在的缠结所束缚，于其中深生爱著、染著、执著。又譬如，竹丛中这根竹笋，因未生枝节，不与任何东西纠缠而立，在顶端或根部切断后便可取出。同样地，我们于任何地方皆无所执著，故能游化于一切方向。”说罢，他们即刻进入第四禅那，在国王的注视下，凌空飞往难陀山窟。于是国王思惟：“我何时才能像这样无所执著呢？”他当下安住，修习毘婆舍那，证得了独觉菩提。后来，当他被人以同样的方式问及业处时，便说了这首偈颂。 Tattha vaṃsoti veḷu. Visāloti vitthiṇṇo. Va-kāro avadhāraṇattho, eva-kāro vā ayaṃ, sandhivasena ettha e-kāro naṭṭhā. Tassa parapadena sambandho. Taṃ pacchā yojessāma. Yathāti paṭibhāge. Visattoti laggo jaṭito saṃsibbito. Puttesu dāresu cāti puttadhītubhariyāsu. Yā apekkhāti yā taṇhā yo sineho. Vaṃsakkaḷīrova asajjamānoti vaṃsakaḷīro viya alaggamāno. Kiṃ vuttaṃ hoti? Yathā vaṃso visālo visatto eva hoti, puttesu dāresu ca yā apekkhā, sāpi evaṃ tāni vatthūni, saṃsibbitvā ṭhitattā visattā eva. Svāhaṃ tāya apekkhāya apekkhavā visālo vaṃso viya visattoti evaṃ apekkhāya ādīnavaṃ disvā taṃ apekkhaṃ maggañāṇena chindanto ayaṃ vaṃsakaḷīrova rūpādīsu vā lābhādīsu vā kāmabhavādīsu vā diṭṭhādīsu vā taṇhāmānadiṭṭhivasena asajjamāno paccekabodhiṃ adhigatoti. Sesaṃ purimanayeneva veditabbaṃ. 于此，vaṃso(竹)即veḷu(竹)。Visālo(广大)即vitthiṇṇo(宽广)。Va字是决定义，或者说它是eva字，此处因连音之故，e字消失。它与后一词相连，我们稍后将连接它。Yathā(如)是譬喻义。Visatto(缠结)即laggo(黏著)、jaṭito(缠绕)、saṃsibbito(交织)。Puttesu dāresu ca(于子女妻子)即于儿子、女儿、妻子。Yā apekkhā(任何期望)指任何渴爱(taṇhā)、任何爱染(sineha)。Vaṃsakkaḷīrova asajjamāno(如竹笋不执著)即vaṃsakaḷīro viya alaggamāno(如竹笋般不黏著)。此话何意？譬如广大的竹子是缠结的，同样地，对子女妻子的期望，也因与那些事物交织而住，故是黏著的。“我因那期望而有期望，如广大的竹子般被缠结。”像这样见到期望的过患后，以道智(maggañāṇa)斩断那期望，如竹笋般不以贪、慢、见执著于色等、利得等、欲有等或见等，而证得了独觉菩提(paccekabodhi)。余者应如前述之理了知。 Vaṃsakkaḷīragāthāvaṇṇanā niṭṭhitā. 《竹笋偈》释义终。 95. Migo araññamhīti kā uppatti? Eko kira bhikkhu kassapassa bhagavato sāsane yogāvacaro kālaṃ katvā bārāṇasiyaṃ seṭṭhikule uppanno [Pg.179] aḍḍhe mahaddhane mahābhoge. So subhago ahosi, tato paradāriko hutvā kālaṅkato niraye nibbatto tattha paccitvā pakkāvasesena seṭṭhibhariyāya kucchimhi itthī hutvā paṭisandhiṃ gaṇhi. Nirayato āgatānaṃ sattānaṃ gattāni uṇhāni honti. Tena seṭṭhibhariyā ḍayhamānena udarena kicchena kasirena taṃ gabbhaṃ dhāretvā kālena dārikaṃ vijāyi. Sā jātadivasato pabhuti mātāpitūnaṃ sesabandhuparijanānañca dessā ahosi. Vayappattā ca yamhi kule dinnā, tatthāpi sāmikasassusasurānaṃ dessāva ahosi appiyā amanāpā. Atha nakkhatte ghosite seṭṭhiputto tāya saddhiṃ kīḷituṃ anicchanto vesiṃ ānetvā kīḷati. Sā taṃ dāsīnaṃ santikā sutvā seṭṭhiputtaṃ upasaṅkamitvā nānappakārehi anunayitvā ca āha – ‘‘ayyaputta, itthī nāma sacepi dasannaṃ rājūnaṃ kaniṭṭhā hoti, cakkavattino vā dhītā, tathāpi sāmikassa pesanakarā hoti. Sāmike anālapante sūle āropitā viya dukkhaṃ paṭisaṃvedeti. Sace ahaṃ anuggahārahā anuggahetabbā, no ce, vissajjetabbā. Attano ñātikulaṃ gamissāmī’’ti. Seṭṭhiputto – ‘‘hotu, bhadde, mā soci kīḷanasajjā hohi, nakkhattaṃ kīḷissāmā’’ti āha. Seṭṭhidhītā tāvattakena sallāpamattena ussāhajātā ‘‘sve nakkhattaṃ kīḷissāmī’’ti bahuṃ khajjabhojjaṃ paṭiyādeti. Seṭṭhiputto dutiyadivase anārocetvāva kīḷanaṭṭhānaṃ gato. Sā ‘‘idāni pesessati, idāni pesessatī’’ti maggaṃ olokentī nisinnā ussūraṃ disvā manusse pesesi. Te paccāgantvā ‘‘seṭṭhiputto gato’’ti ārocesuṃ. Sā taṃ sabbaṃ paṭiyāditaṃ ādāya yānaṃ abhiruhitvā uyyānaṃ gantuṃ āraddhā. 95. 《林中鹿喻》的缘起是什么？据说，一位比丘在迦叶世尊的教法中，身为精勤修行者，命终后投生于波罗奈（Bārāṇasī）城一个富裕、资财丰厚、享乐广大的长者家族。他生得俊美，后来犯邪淫罪，命终后堕入地狱，在那里受苦，待业报残余时，投生为长者妻子的胎中，成为女性。从地狱来的众生身体是炽热的。因此，长者妻子腹部灼热，艰难困苦地怀着那个胎儿，届时生下一个女儿。她从出生之日起，就令父母和其余亲属仆从厌恶。及至成年后，她被嫁到某个家族，在那里也令丈夫、公公、婆婆厌恶，不受喜爱，不合心意。那时，庆典宣布后，长者之子不愿与她一同玩乐，便带妓女去玩乐。她从婢女那里听到此事，便来到长者之子面前，以各种方式劝慰后说：“夫君，女人即使是十位国王最小的女儿，或是转轮王的女儿，也还是侍奉丈夫之人。若丈夫不与自己说话，她便感受痛苦，如同被钉在木桩上一般。如果我值得您眷顾，就请眷顾我；如果不，就请放我走，我回娘家去。”长者之子说：“好吧，贤女，不要悲伤，准备好玩乐，我们一起过节。”长者之女仅因这几句对话便生起勇气，心想“明天要一起玩乐了”，于是准备了许多食物。第二天，长者之子没有告知她就去了玩乐场所。她心想“现在会派人来叫我了，现在会派人来叫我了”，一直望着路坐着，直到太阳西斜，便派人去打探消息。那些人回来禀报说“长者之子已经去了”。她便带上所有准备好的东西，坐上车子，开始前往园林。 Atha nandamūlakapabbhāre paccekasambuddho sattame divase nirodhā vuṭṭhāya nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā ‘‘kattha ajja bhikkhaṃ carissāmā’’ti āvajjento taṃ seṭṭhidhītaraṃ disvā ‘‘mayi imissā saddhākāraṃ kāretvā taṃ kammaṃ parikkhayaṃ gamissatī’’ti ñatvā pabbhārasamīpe saṭṭhiyojanamanosilātale ṭhatvā pattacīvaramādāya abhiññāpādakaṃ jhānaṃ samāpajjitvā ākāsenāgantvā tassā paṭipathe oruyha bārāṇasiṃ abhimukho agamāsi. Taṃ disvāva dāsiyo seṭṭhidhītāya [Pg.180] ārocesuṃ. Sā yānā oruyha sakkaccaṃ vanditvā pattaṃ sabbarasasampannena khādanīyena bhojanīyena pūretvā padumapupphena paṭicchādetvā heṭṭhāpi padumapupphaṃ katvā pupphakalāpaṃ hatthena gahetvā paccekabuddhassa hatthe pattaṃ datvā vanditvā pupphakalāpahatthā patthanaṃ akāsi – ‘‘bhante, yathā idaṃ pupphaṃ, evāhaṃ yattha yattha upapajjāmi, tattha tattha mahājanassa piyā bhaveyyaṃ manāpā’’ti. Evaṃ patthetvā dutiyampi patthesi – ‘‘bhante, dukkho gabbhavāso, taṃ anupagamma padumapupphe eva paṭisandhi bhaveyyā’’ti. Tatiyampi patthesi – ‘‘bhante, jeguccho mātugāmo, cakkavattidhītāpi paravasaṃ gacchati. Tasmā ahaṃ itthibhāvaṃ anupagamma puriso bhaveyya’’nti. Catutthampi patthesi – ‘‘bhante, imaṃ saṃsāradukkhaṃ atikkamma pariyosāne tumhehi pattaṃ amataṃ pāpuṇeyya’’nti. Evaṃ caturo paṇidhī katvā taṃ padumapupphakalāpaṃ pūjetvā pañcapatiṭṭhitena vanditvā ‘‘pupphasadiso eva me gandho ceva vaṇṇo ca hotū’’ti imaṃ pañcamaṃ paṇidhiṃ akāsi. 其时，在难陀穆拉山窟(Nandamūlakapabbhāra)，一位独觉于第七日从灭尽定起身，嚼过龙蔓齿木(Nāgalatā-dantakaṭṭha)，在阿耨达池洗口后，思惟：“今日应于何处乞食？”他作意时看见那位长者之女，了知：“若令此女对我生起信心之行，其业便将消尽。”于是，他立于山窟附近六十由旬远的红石台(manosilātala)上，取了衣钵，入神通足处禅，由空中而来，降于她的前方，面向波罗奈城走去。婢女们一见，便告知长者之女。她从车上下来，恭敬礼拜，以具足众味的嚼食与啖食装满其钵，上覆莲花，下亦垫以莲花。她手中拿着一束莲花，将钵置于独觉手中，礼拜后，手持花束发愿道：“尊者，愿我如是花，无论生于何处，皆为众人所爱所喜。”如是发愿后，她又发第二愿：“尊者，住胎是苦，愿我不再经历，而于莲花中化生。”又发第三愿：“尊者，女身可厌，纵为转轮王之女，亦受制于人。是故，愿我不再得女身，而为男子。”又发第四愿：“尊者，愿我超越此轮回之苦，于最终证得您所证之甘露。”她立此四愿，供养了那束莲花，行五体投地礼，然后立下第五个愿：“愿我的香气与容色皆如花朵。” Tato paccekabuddho pattañca pupphakalāpañca gahetvā ākāse ṭhatvā – 于是，独觉拿着钵与花束，立于空中—— ‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu; Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. – 汝之所愿，汝之所求，愿速成就；一切愿望，皆得圆满，犹如十五之月。 Imāya gāthāya seṭṭhidhītāya anumodanaṃ katvā ‘‘seṭṭhidhītā maṃ gacchantaṃ passatū’’ti adhiṭṭhahitvā ākāsena nandamūlakapabbhāraṃ agamāsi. Seṭṭhidhītāya taṃ passantiyā mahatī pīti uppajji. Bhavantare kataṃ akusalaṃ kammaṃ anokāsatāya parikkhīṇaṃ ciñcambiladhotatambalohabhājanamiva suddhā jātā. Tāvadevassā patikule ñātikule ca sabbo jano tuṭṭho. ‘‘Kiṃ karomā’’ti piyavacanāni ca paṇṇākārāni ca pesesi. Sāmikopi manusse pesesi – ‘‘seṭṭhidhītaraṃ sīghaṃ ānetha, ahaṃ vissaritvā uyyānaṃ āgato’’ti. Tato pabhuti ca naṃ ure vilittacandanaṃ viya āmuttamuttāhāraṃ viya pupphamālā viya ca piyāyanto parihari. Sā tattha yāvatāyukaṃ issariyabhogayuttasukhaṃ anubhavitvā kālaṃ katvā purisabhāvena devaloke padumapupphe uppajji. So devaputto gacchantopi padumapupphagabbhe eva gacchati, tiṭṭhantopi nisīdantopi sayantopi padumapupphagabbheyeva sayati. ‘‘Mahāpadumadevaputto’’ti ca naṃ vohariṃsu. Evaṃ [Pg.181] so tena iddhānubhāvena anulomapaṭilomaṃ cha devaloke eva saṃsarati. 诵此偈后，他对富商女做了随喜，并发愿：“愿富商女看到我离去”，便腾空飞往难陀穆拉迦(Nandamūlaka)山坡。富商女看到他离去，心生极大欢喜。往昔所造的恶业，因无机会成熟而消尽，如同铜器经罗望子擦拭般彻底清净。顿时她夫家和娘家的所有人都非常高兴，纷纷送来亲切问候与各种礼物。她的丈夫也派人来说：“快把富商女接回来，我竟忘了她，独自来了园林。”从此丈夫待她如胸前涂抹的檀香、如佩戴的珍珠项链、如头戴的花环般珍爱。她在那儿尽享天年之富贵与快乐，命终后，以男性之身，生于天界莲花之中。那位天子无论是行走、站立、坐着还是躺卧，皆在莲花胎藏中。人们称他为“大红莲(Mahāpaduma)天子”。就这样，他凭借着这种神通力，顺逆在六欲天中轮回。 Tena ca samayena bārāṇasirañño vīsati itthisahassāni honti. Tāsu ekāpi puttaṃ na labhati. Amaccā rājānaṃ viññāpesuṃ – ‘‘deva, kulavaṃsānupālako putto icchitabbo, atraje avijjamāne khettajopi kulavaṃsadharo hotī’’ti. Atha rājā ‘‘ṭhapetvā mahesiṃ avasesā itthiyo sattāhaṃ dhammanāṭakaṃ karothā’’ti yathākāmaṃ bahi carāpesi, tathāpi puttaṃ nālattha. Puna amaccā āhaṃsu – ‘‘mahārāja, mahesī nāma puññena ca paññāya ca sabbaitthīnaṃ aggā, appeva nāma devo mahesiyā kucchimhi puttaṃ labheyyā’’ti. Rājā mahesiyā etamatthaṃ ārocesi. Sā āha – ‘‘mahārāja, yā itthī sīlavatī saccavādinī, sā puttaṃ labheyya, hirottapparahitāya kuto putto’’ti pāsādaṃ abhiruhitvā pañca sīlāni samādiyitvā punappunaṃ āvajjesi, sīlavatiyā rājadhītāya pañca sīlāni āvajjentiyā puttapatthanācitte uppannamatte sakkassa āsanaṃ saṃkampi. 那时，波罗奈（Bārāṇasī）国王有两万妃子，其中无一能得子。大臣们禀告国王：“陛下，应求一子以承继王室血脉；若无亲生子，过继子亦可承继王室血脉。”于是国王让除王后外的其余妃子随意出宫七日，表演法戏。即使如此，仍未能得子。大臣们又说：“大王，王后以福德与智慧，在所有女子中最为殊胜，或许陛下能从王后腹中得子。”国王将此事告知王后。王后说：“大王，唯有持戒、说真话的女子方能得子，无惭无愧者，何能得子？”便登上楼阁，受持五戒，反复思惟。当持戒的王后心中生起求子之愿时，帝释天的宝座震动了。 Atha sakko āvajjento etamatthaṃ viditvā – ‘‘sīlavatiyā rājadhītāya puttavaraṃ demī’’ti ākāsenāgantvā deviyā sammukhe ṭhito ‘‘kiṃ varesi, devī’’ti? ‘‘Puttaṃ, mahārājā’’ti. ‘‘Dammi te, devi, puttaṃ, mā cintayī’’ti vatvā devalokaṃ gantvā ‘‘atthi nu kho ettha khīṇāyuko’’ti āvajjento ‘‘ayaṃ mahāpadumo uparidevalokaṃ gantukāmo ca bhavissatī’’ti ñatvā tassa vimānaṃ gantvā ‘‘tāta mahāpaduma, manussalokaṃ gacchāhī’’ti yāci. So ‘‘mā evaṃ, mahārāja, bhaṇa, jegucchito manussaloko’’ti. ‘‘Tāta, tvaṃ manussaloke puññaṃ katvā idhūpapanno, tattheva ṭhatvā pāramiyo pūretabbā, gaccha, tātā’’ti. ‘‘Dukkho, mahārāja, gabbhavāso, na sakkomi tattha vasitu’’nti. ‘‘Tāta, te gabbhavāso natthi, tathā hi tvaṃ kammamakāsi, yathā padumagabbheyeva nibbattissasi, gaccha, tātā’’ti punappunaṃ vuccamāno adhivāsesi. 这时，帝释天观察思惟后，知晓此事——“我要赐予持戒王后一位殊胜之子”，便从空中降临，站在王后面前问道：“王后，您想要什么？”“大王，我想要一个儿子。”“王后，我将赐予您儿子，请勿忧虑。”说罢便返回天界。他观察天界中是否有将命终者，知道这位大红莲天子将欲往生更高天界，便前往他的宫殿请求道：“孩子大红莲，请你去人间投生吧。”大红莲回答：“大王，请勿如此说，人间令人厌恶。”帝释天劝道：“孩子，你因在人间行善才能生于此天界，应当在那里圆满波罗蜜，去吧，孩子。”大红莲又说：“大王，胎狱之苦甚剧，我无法忍受。”帝释天安慰道：“孩子，你不会经历胎狱之苦，因你所造之业，将直接于莲花胎藏中化生，去吧，孩子。”经过再三劝请，大红莲终于应允。 So devalokā cavitvā bārāṇasirañño uyyāne silāpaṭṭapokkharaṇiyaṃ padumagabbhe nibbatto. Tañca rattiṃ paccūsasamaye mahesī supinantena [Pg.182] vīsatiitthisahassaparivutā uyyānaṃ gantvā silāpaṭṭapokkharaṇiyaṃ padumagabbhe puttaṃ laddhā viya ahosi. Sā pabhātāya rattiyā sīlāni rakkhamānā tattha gantvā ekaṃ padumapupphaṃ addasa, taṃ neva tīre hoti na gambhīre. Saha dassaneneva cassā tattha puttasineho uppajji. Sā sayaṃ eva otaritvā taṃ pupphaṃ aggahesi, pupphe gahitamatteyeva pattāni vikasiṃsu. Tattha suvaṇṇapaṭimaṃ viya dārakaṃ addasa, disvāva ‘‘putto me laddho’’ti saddaṃ nicchāresi. Mahājano sādhukārasahassāni pavattesi. Rañño ca pesesi. Rājā sutvā ‘‘kattha laddho’’ti pucchitvā laddhokāsaṃ sutvā ‘‘uyyānañca pokkharaṇiyaṃ padumañca amhākaṃyeva, tasmā amhākaṃ khette jātattā khettajo nāmāyaṃ putto’’ti vatvā nagaraṃ pavesetvā vīsatisahassaitthiyo dhātikiccaṃ kāresi. Yā yā kumārassa ruciṃ ñatvā patthitaṃ patthitaṃ khādanīyaṃ khādāpeti, sā sā sahassaṃ labhati. Sakalabārāṇasī calitā, sabbo jano kumārassa paṇṇākārasahassāni pesesi. Kumāro taṃ taṃ atinetvā ‘‘imaṃ khāda, imaṃ bhuñjā’’ti vuccamāno bhojanena ubbāḷho ukkaṇṭhito hutvā gopuradvāraṃ gantvā lākhāguḷakena kīḷati. 他从天界死没后，投生到波罗奈(Bārāṇasī)国王花园里石板莲池中的莲花胎藏里。那天晚上黎明时分，王后梦见自己被两万名女子围绕，来到花园的石板莲池，好像在莲花胎藏中得到儿子一样。天亮后，王后持戒来到那里，看见一朵莲花，它既不在岸边，也不在深处。她一看到这朵莲花，心中立刻生起爱子之情。她亲自下水摘取那朵花，刚一握住，花瓣就绽放了。在花中，她看到一个如黄金塑像般的男童，看到后就欢呼道：“我得到儿子了！”民众发出成千上万的善哉声，并派人禀告国王。国王听闻后，问：“在哪里得到的？”得知地点后，说：“花园、莲池和莲花都是我们的，因此这孩子生在我们的领地里，就名为‘田生(Khettaja)’。”于是将王子迎入城中，令两万名女子负责养育之事。哪个女子知道王子的喜好，给他想吃的嚼食，就能得到一千赏金。整个波罗奈城都轰动了，所有人都给王子送去成千上万的礼物。王子让人把那些礼物都拿开，又总是被告知“食此，食彼”，他对食物感到厌烦，于是走到城门口，玩起了树胶球。 Tadā aññataro paccekabuddho bārāṇasiṃ nissāya isipatane vasati. So kālasseva vuṭṭhāya senāsanavattasarīraparikammamanasikārādīni sabbakiccāni katvā paṭisallānā vuṭṭhito ‘‘ajja kattha bhikkhaṃ gahessāmī’’ti āvajjento kumārassa sampattiṃ disvā ‘‘esa pubbe kiṃ kammaṃ karī’’ti vīmaṃsanto ‘‘mādisassa piṇḍapātaṃ datvā catasso patthanā patthesi, tattha tisso siddhā, ekā tāva na sijjhati, tassa upāyena ārammaṇaṃ dassemī’’ti bhikkhācāravasena kumārassa santikaṃ agamāsi. Kumāro taṃ disvā ‘‘samaṇa, mā idha āgacchi, ime hi tampi ‘imaṃ khāda, imaṃ bhuñjā’ti vadeyyu’’nti āha. So ekavacaneneva tato nivattitvā attano senāsanaṃ agamāsi. Kumāro parijanaṃ āha – ‘‘ayaṃ samaṇo mayā vuttamattova nivatto, kuddho nu kho mamā’’ti. So tehi ‘‘pabbajitā nāma na kodhaparāyaṇā honti, parena pasannamanena yaṃ dinnaṃ, tena yāpentī’’ti vuccamānepi ‘‘duṭṭho evarūpo nāma [Pg.183] samaṇo, khamāpessāmi na’’nti mātāpitūnaṃ ārocetvā hatthiṃ abhiruhitvā mahatā rājānubhāvena isipatanaṃ gantvā migayūthaṃ disvā pucchi – ‘‘kinnāmete’’ti? ‘‘Ete, sāmi, migā nāmā’’ti. ‘‘Etesaṃ ‘imaṃ khādatha, imaṃ bhuñjatha, imaṃ sāyathā’ti vatvā paṭijaggantā atthī’’ti? ‘‘Natthi, sāmi, yattha tiṇodakaṃ sulabhaṃ tattha vasantī’’ti. 那时，有一位独觉佛住在依靠波罗奈(Bārāṇasī)的仙人堕处(Isipatana)。他清晨起身，做完住处、身体、作意等所有日常事务后，从宴坐中起，心想：“今日何处乞食？”当他观察到王子的福德时，思忖道：“此人过去做了何业？”随即明白：“他曾布施团食予我等之人，并发下四种愿望，其中三者已成就，一者尚未成就，我当以方便法示其缘由。”于是就通过乞食的方式来到王子附近。王子看见他后说：“沙门，莫来此处，这些人亦会叫你‘食此、食彼’。”他听到这句话，就立刻转身回到自己的住所。王子问侍从：“这位沙门听我说了一句话就回去了，是否对我生气了？”侍从们回答说：“出家者不以瞋恚为归趣，他们以他人欢喜心所施予者维生。”但王子却说：“这沙门如此可恶！我定要让他原谅我。”于是禀告父母后，骑着大象，带着盛大王威来到仙人堕处。看见一群鹿，就问：“这是什么？”侍从回答说：“主人，这些叫做鹿。”王子又问：“有没有人对它们说‘食此、食彼、尝此’，这样伺候喂养它们？”侍从回答说：“没有，主人，它们哪里有水草就住在哪里。” Kumāro ‘‘yathā ime arakkhiyamānāva yattha icchanti, tattha vasanti, kadā nu kho ahampi evaṃ vaseyya’’nti etaṃ ārammaṇaṃ aggahesi. Paccekabuddhopi tassa āgamanaṃ ñatvā senāsanamaggañca caṅkamanañca sammajjitvā maṭṭhaṃ katvā ekadvattikkhattuṃ caṅkamitvā padanikkhepaṃ dassetvā divāvihārokāsañca paṇṇasālañca sammajjitvā maṭṭhaṃ katvā pavisanapadanikkhepaṃ dassetvā nikkhamanapadanikkhepaṃ adassetvā aññatra agamāsi. Kumāro tattha gantvā taṃ padesaṃ sammajjitvā maṭṭhakataṃ disvā ‘‘vasati maññe ettha so paccekabuddho’’ti parijanena bhāsitaṃ sutvā āha – ‘‘pātopi so samaṇo dussati, idāni hatthiassādīhi attano okāsaṃ akkantaṃ disvā suṭṭhutaraṃ dusseyya, idheva tumhe tiṭṭhathā’’ti hatthikkhandhā oruyha ekakova senāsanaṃ paviṭṭho vattasīsena susammaṭṭhokāse padanikkhepaṃ disvā ‘‘so dānāyaṃ samaṇo ettha caṅkamanto na vaṇijjādikammaṃ cintesi, addhāyaṃ attano hitameva cintesi maññe’’ti pasannamānaso caṅkamaṃ abhiruhitvā dūrīkataputhuvitakko gantvā pāsāṇaphalake nisīditvā sañjātaekaggo hutvā paṇṇasālaṃ pavisitvā vipassanto paccekabodhiñāṇaṃ adhigantvā purimanayeneva purohitena kammaṭṭhānaṃ pucchito gaganatale nisinno imaṃ gāthamabhāsi. 王子想：“此等鹿群无有守护，随心所欲，安住于意欲之处。我何时方能如此生活？”他便以此为所缘。独觉佛(Paccekabuddha)了知他将前来，便将住处与经行道打扫洁净，经行一两回以留下足迹，又将日间住处与叶庵打扫洁净，留下进入的足迹，却不留下外出的足迹，然后前往他处。王子到了那里，看见该处被打扫得干净整洁，听到随从说：“想必那位独觉佛住在这里。”便说道：“那沙门早上已然不悦，如今看到自己的地方被象马等践踏，想必会更加恼怒。你们就在此地等候。”他从象背上下来，独自一人进入住处，垂首看见清扫干净的经行处有足迹，心想：“这位沙门在此经行时，定然没有思虑买卖等事务，想必确实只思量着自身的利益。”他心生净信，走上经行道，远离种种杂念，行至一块石板上坐下，心念专一后，进入叶庵修习观，证得了独觉菩提智。之后，如前例一般，在被婆罗门祭司问及业处时，他坐于虚空中，诵出此偈。 Tattha migoti dve migā – eṇīmigo ca pasadamigo ca. Apica sabbesaṃ āraññikānaṃ catuppadānaṃ etaṃ adhivacanaṃ. Idha pana pasadamigo adhippetoti vadanti. Araññamhīti gāmañca gāmūpacārañca ṭhapetvā avasesaṃ araññaṃ, idha pana uyyānaṃ adhippetaṃ, tasmā ‘‘uyyānamhī’’ti vuttaṃ hoti. Yathāti paṭibhāge. Abaddhoti rajjubandhanādīhi abaddho, etena vissatthacariyaṃ dīpeti. Yenicchakaṃ gacchati vocarāyāti yena yena disābhāgena gantumicchati, tena tena disābhāgena gocarāya gacchati. Vuttampi cetaṃ bhagavatā – 于此，“鹿”(migo)有两种：羚鹿(eṇīmigo)与斑鹿(pasadamigo)。再者，此词也是对一切林栖四足兽的称呼。但他们说，此处意指斑鹿。“在林中”(Araññamhi)是指除去村庄和村庄附近后的其余地方。但此处意指园林，因此说成“在园林中”。“如”(Yathā)是对应之义。“无缚”(Abaddho)指不为绳索等所缚，此句显示其行止自在。“随意而行觅食”(Yenicchakaṃ gacchati vocarāya)是指它欲往何方，即往何方觅食。此亦为世尊所说： ‘‘Seyyathāpi[Pg.184], bhikkhave, āraññako migo araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa, evameva kho, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu antamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’’ti (ma. ni. 1.287; cūḷani. khaggavisāṇasuttaniddesa 125) vitthāro. “诸比丘，譬如林鹿于林中树丛间游行，行走自在，站立自在，坐卧自在。此是何因？诸比丘，因其不在猎人范围之内。诸比丘，正是如此，比丘远离诸欲……乃至……成就并安住于初禅。诸比丘，此比丘被称为：已终结魔罗，使其无迹可寻，摧毁魔眼，已脱离恶者之视线。”此为详说。 Seritanti sacchandavuttitaṃ aparāyattataṃ vā, idaṃ vuttaṃ hoti – yathā migo araññamhi abaddho yenicchakaṃ gacchati gocarāya, tathā kadā nu kho ahampi taṇhābandhanaṃ chinditvā evaṃ gaccheyyanti. Viññū paṇḍito naro seritaṃ pekkhamāno eko careti. “自在”(Seritaṃ)指随心所欲而行，或不依赖于他人。此即是说——犹如林中之鹿无有系缚，为觅食而随意而行，我何时方能斩断渴爱之缚，亦能如是而行？有识之智者，见此自在，故应独行。 Migoaraññagāthāvaṇṇanā niṭṭhitā. 《如鹿在林》偈之释义终。 96. Āmantanā hotīti kā uppatti? Bārāṇasirañño kira mahāupaṭṭhānasamaye amaccā upasaṅkamiṃsu. Tesu eko amacco ‘‘deva, sotabbaṃ atthī’’ti ekamantaṃ gamanaṃ yāci. So uṭṭhāyāsanā agamāsi. Puna eko mahāupaṭṭhāne nisinnaṃ yāci, eko hatthikkhandhe nisinnaṃ, eko assapiṭṭhiyaṃ nisinnaṃ, eko suvaṇṇarathe nisinnaṃ, eko sivikāya nisīditvā uyyānaṃ gacchantaṃ yāci. Rājā tato orohitvā agamāsi. Aparo janapadacārikaṃ gacchantaṃ yāci, tassapi vacanaṃ sutvā hatthikkhandhato oruyha ekamantaṃ agamāsi. Evaṃ so tehi nibbinno hutvā pabbaji. Amaccā issariyena vaḍḍhanti. Tesu eko gantvā rājānaṃ āha – ‘‘asukaṃ nāma, mahārāja, janapadaṃ mayhaṃ dehī’’ti. Rājā taṃ ‘‘itthannāmo bhuñjatī’’ti bhaṇati. So rañño vacanaṃ anādiyitvā ‘‘gacchāmahaṃ taṃ janapadaṃ gahetvā bhuñjāmī’’ti tattha gantvā kalahaṃ katvā puna ubhopi rañño santikaṃ āgantvā aññamaññassa dosaṃ ārocenti. Rājā ‘‘na sakkā ime tosetu’’nti tesaṃ lobhe ādīnavaṃ disvā vipassanto paccekabodhiṃ sacchākāsi. So purimanayena imaṃ udānaṃ abhāsi. 96. “‘有召命’此偈的缘起为何？据说，在波罗奈(Bārāṇasī)王举行大朝会时，大臣们前来觐见。其中一位大臣说：‘大王，有事禀告。’并请求到一旁说话。国王便从座位上起身离去。后来，又有一位大臣在国王于大朝会中坐着时请求，一位在国王坐于象背时请求，一位在国王坐于马背时请求，一位在国王坐于金车时请求，还有一位在国王坐着轿子前往园林时请求。国王于是下轿离去。另一位大臣在国王巡行国土时请求，国王听了他的话，也从象背上下来，去到一旁。就这样，国王因他们而感到厌烦，于是出家了。大臣们的权势日渐增长。其中一位去对国王说：‘大王，请将某个地区赐给我。’国王说：‘某某人正在享用那个地区。’那人不听国王的话，说：‘我要去占有那个地区来享用！’他便去到那里挑起争斗。之后，两人都来到国王面前，互相指责对方的过错。国王心想：‘这些人是无法满足的。’他见到他们贪婪的过患后，修习观(vipassanā)，证得了独觉菩提(paccekabodhi)。他如前例一般，说了这句自说语(udāna)。 Tassattho [Pg.185] – sahāyamajjhe ṭhitassa divāseyyasaṅkhāte vāse ca, mahāupaṭṭhānasaṅkhāte ṭhāne ca, uyyānagamanasaṅkhāte gamane ca, janapadacārikasaṅkhātāya cārikāya ca, ‘‘idaṃ me suṇa, idaṃ me dehī’’tiādinā nayena tathā tathā āmantanā hoti, tasmā ahaṃ tattha nibbijjitvā yāyaṃ ariyajanasevitā anekānisaṃsā ekantasukhā, evaṃ santepi lobhābhibhūtehi sabbakāpurisehi anabhipatthitā pabbajjā, taṃ anabhijjhitaṃ paresaṃ avasavattanena bhabbapuggalavasena seritañca pekkhamāno vipassanaṃ ārabhitvā anukkamena paccekabodhiṃ adhigatosmi. Sesaṃ vuttanayamevāti. 其义是：身处朋友之中，或在被称为日间卧息的住处，或在被称为大集会的场所，或在被称为游园的行进中，或在被称为国土游历的游行中，常被以“听我说这个”、“给我那个”等方式如此这般地召唤。因此我对此感到厌离，念及这由圣者奉行、具无量功德、唯是安乐的出家生活，即使如此，仍不为一切被贪欲征服的卑劣之人所向往。我观察这不为他人所贪求、唯依具格的个人(puggala)而自在独行的生活，便发起观(vipassanā)，次第证得了辟支菩提(paccekabodhi)。其余如前所说。 Āmantanāgāthāvaṇṇanā niṭṭhitā. 《召唤偈》释义终。 97. Khiḍḍāratīti kā uppatti? Bārāṇasiyaṃ kira ekaputtakabrahmadatto nāma rājā ahosi. So tassa ekaputtako piyo ahosi manāpo pāṇasamo, rājā sabbairiyāpathesu puttakaṃ gahetvāva vattati. So ekadivasaṃ uyyānaṃ gacchanto taṃ ṭhapetvā gato. Kumāropi taṃ divasaṃyeva uppannena byādhinā mato. Amaccā ‘‘puttasinehena rañño hadayampi phaleyyā’’ti anārocetvāva naṃ jhāpesuṃ. Rājā uyyāne surāmadena matto puttaṃ neva sarati, tathā dutiyadivasepi nhānabhojanavelāsu. Atha bhuttāvī nisinno saritvā ‘‘puttaṃ me ānethā’’ti āha. Tassa anurūpena vidhānena taṃ pavattiṃ ārocesuṃ. Tato sokābhibhūto nisinno evaṃ yoniso manasākāsi – ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti. Evaṃ anukkamena anulomapaṭilomaṃ paṭiccasamuppādaṃ sammasanto paccekasambodhiṃ sacchākāsi. Sesaṃ saṃsaggagāthāvaṇṇanāyaṃ vuttasadisameva ṭhapetvā gāthāyatthavaṇṇanaṃ. 97. 《嬉戏乐偈》的缘起为何？据说在波罗奈（Bārāṇasī）城，有一位独子的国王，名叫梵授（Brahmadatta）。他那唯一的儿子，深受其喜爱，珍若生命，国王在一切行住坐卧中都将儿子带在身边。有一天，国王去御苑时，将儿子留下后才出发。而王子就在那天因突发疾病而去世。大臣们心想：“国王因爱子之情，心都可能会碎裂。”于是未加禀告，便将王子火化了。国王在御苑中因酒醉而迷乱，没有想起儿子，第二天沐浴、用餐时也是如此。之后，用完餐坐下时，他想了起来，说道：“把我的儿子带来。”大臣们便以合宜的方式将此事禀告了他。于是，国王被忧伤所压倒，他坐着如理作意：“此有故彼有，此生故彼生。”就这样，他次第地、顺逆地思惟缘起（paṭiccasamuppāda），亲证了辟支菩提（paccekabodhi）。除本偈的义释外，其余内容与《交往偈》（Saṃsaggagāthā）的释义所述相同。 Atthavaṇṇanā pana – khiḍḍāti kīḷanā. Sā duvidhā hoti kāyikā ca vācasikā ca. Tattha kāyikā nāma hatthīhipi kīḷanti, assehipi rathehipi dhanūhipi tharūhipīti evamādi. Vācasikā nāma gītaṃ silokabhaṇanaṃ mukhabheriālambarabherīti evamādi. Ratīti pañcakāmaguṇarati. Vipulanti yāva aṭṭhimiñjaṃ ahacca ṭhānena sakalattabhāvabyāpakaṃ. Sesaṃ pākaṭameva[Pg.186]. Anusandhiyojanāpi cettha saṃsaggagāthāya vuttanayeneva veditabbā, tato parañca sabbaṃ. 再者，其释义（Atthavaṇṇanā）如下：嬉戏（khiḍḍā）即是玩乐。它有两种：身的与语的。其中，所谓身的玩乐，是指用大象、马、车、弓、剑等玩耍。所谓语的玩乐，是指歌唱、偈颂、口鼓、悬鼓等。喜乐（rati）是指对五欲（pañcakāmaguṇa）的喜爱。广大（vipula）是指它遍及全身，触及并立足于骨髓。其余的则显而易见。此处的文句连结，也应依《交会偈》（Saṃsaggagāthā）中所说的方法来了知，此后的一切也是如此。 Khiḍḍāratigāthāvaṇṇanā niṭṭhitā. 《嬉戏喜乐偈》释义，终。 98. Cātuddisoti kā uppatti? Pubbe kira kassapassa bhagavato sāsane pañca paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke nibbattā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājā ahosi, sesā pākatikarājāno. Te cattāropi kammaṭṭhānaṃ uggaṇhitvā rajjaṃ pahāya pabbajitvā anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya vaṃsakkaḷīragāthāyaṃ vuttanayeneva attano kammañca sahāyañca āvajjetvā ñatvā bārāṇasirañño upāyena ārammaṇaṃ dassetuṃ okāsaṃ gavesanti. So ca rājā tikkhattuṃ rattiyā ubbijjati, bhīto vissaraṃ karoti, mahātale dhāvati. Purohitena kālasseva vuṭṭhāya sukhaseyyaṃ pucchitopi ‘‘kuto me, ācariya, sukha’’nti sabbaṃ taṃ pavattiṃ ārocesi. Purohitopi ‘‘ayaṃ rogo na sakkā yena kenaci uddhaṃ virecanādinā bhesajjakammena vinetuṃ, mayhaṃ pana khādanūpāyo uppanno’’ti cintetvā ‘‘rajjahānijīvitantarāyādīnaṃ pubbanimittaṃ etaṃ, mahārājā’’ti rājānaṃ suṭṭhutaraṃ ubbejetvā ‘‘tassa vūpasamanatthaṃ ettake ca ettake ca hatthiassarathādayo hiraññasuvaṇṇañca dakkhiṇaṃ datvā yañño yajitabbo’’ti yaññayajane samādapesi. 98. 《四方偈》(Cātuddisoti)的由来为何？据说，往昔迦叶(Kassapa)世尊的教法中，有五位独觉菩萨(paccekabodhisattā)出家，圆满了两万年的往返修行后，投生于天界。他们从天界死后，其中年长者成了波罗奈(Bārāṇasī)国王，其余的则为普通国王。那四位也学习了业处，舍弃王位而出家，依次成为独觉佛，住在难陀根山(Nandamūlakapabbhāra)中。一日，他们从等至中出定，依《竹笋偈》(Vaṃsakkaḷīragāthā)中所说之法，省察自己的业与同伴后，得知了波罗奈王之事，便寻找机会，欲以方便善巧为他开示所缘。而那位国王，一夜三次受到惊吓，恐惧地发出怪叫，在大殿之上奔跑。婆罗门祭司一早就起来问他是否安睡，国王答道：“师尊，我哪里安稳了？”便将那一切情况告知了他。婆罗门祭司心想：“此病非任何催吐、下泻等药物所能调伏，我倒是有个谋食之计。”于是对国王说：“大王，这是王国衰败、生命危难等的前兆啊！”他让国王更为惊恐，并劝导他举行祭祀：“为了平息它，应布施如是数量的象、马、车等，以及金银作为供奉，并举行祭祀。” Tato paccekabuddhā anekāni pāṇasahassāni yaññatthāya sampiṇḍiyamānāni disvā ‘‘etasmiṃ kamme kate dubbodhaneyyo bhavissati, handa naṃ paṭikacceva gantvā pekkhāmā’’ti vaṃsakkaḷīragāthāyaṃ vuttanayena āgantvā piṇḍāya caramānā rājaṅgaṇe paṭipāṭiyā agamaṃsu. Rājā sīhapañjare ṭhito rājaṅgaṇaṃ olokayamāno te addakkhi, saha dassaneneva cassa sineho uppajji. Tato te pakkosāpetvā ākāsatale paññattāsane nisīdāpetvā sakkaccaṃ bhojetvā katabhattakicce ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, cātuddisā nāmā’’ti. ‘‘Bhante, cātuddisāti imassa ko attho’’ti? ‘‘Catūsu disāsu katthaci [Pg.187] kutoci bhayaṃ vā cittutrāso vā amhākaṃ natthi, mahārājā’’ti. ‘‘Bhante, tumhākaṃ taṃ bhayaṃ kiṃ kāraṇā na hotī’’ti? ‘‘Mayaṃ, mahārāja, mettaṃ bhāvema, karuṇaṃ bhāvema, muditaṃ bhāvema, upekkhaṃ bhāvema. Tena no taṃ bhayaṃ na hotī’’ti vatvā uṭṭhāyāsanā attano vasanaṭṭhānaṃ agamaṃsu. 其时，众多独觉佛看见成千上万的众生为祭祀而被聚集，心想：“若此事做成，此王将难以教化。我们应预先前往见他。”便如《竹笋偈》(Vaṃsakkaḷīragāthā)中所说的方式前来，为乞食而行，依序来到王宫广场。国王站在狮子窗(sīhapañjara)中，眺望王宫广场时看见了他们，一见之下，心中便生起喜爱之情。于是，国王命人将他们请来，让他们坐在祭祀场地上准备好的座位上，恭敬地供养饮食。用斋完毕后，国王问道：“您们是何人？”“大王，我们名叫四方(Cātuddisā)。”“尊者，这‘四方’是何义？”“大王，于四方中，我等在任何地方，对任何事，皆无恐惧或心惊。”“尊者，您们为何无有此恐惧？”“大王，因我等修习慈，修习悲，修习喜，修习舍。是故我等无有此恐惧。”说罢，他们从座起身，返回自己的住处。 Tato rājā cintesi – ‘‘ime samaṇā ‘mettādibhāvanāya bhayaṃ na hotī’ti bhaṇanti, brāhmaṇā pana anekasahassapāṇavadhaṃ vaṇṇayanti, kesaṃ nu kho vacanaṃ sacca’’nti? Athassa etadahosi – ‘‘samaṇā suddhena asuddhaṃ dhovanti, brāhmaṇā pana asuddhena asuddhaṃ. Na sakkā kho pana asuddhena asuddhaṃ dhovituṃ, pabbajitānaṃ eva vacanaṃ sacca’’nti. So ‘‘sabbe sattā sukhitā hontū’’tiādinā nayena mettādayo cattāropi brahmavihāre bhāvetvā hitapharaṇena cittena amacce āṇāpesi – ‘‘sabbe pāṇe muñcatha, sītāni pānīyāni pivantu, haritāni tiṇāni khādantu, sīto ca vāto tesaṃ upavāyatū’’ti. Te tathā akaṃsu. 于是国王思忖：“这些沙门说‘由修习慈等而无有恐惧’，而婆罗门却称赞杀戮成千上万的生命，究竟谁的话为实？”他继而又想：“沙门以清净洗涤不净，婆罗门却以不净洗涤不净。以不净洗涤不净，实不可能，唯有出家人的话才是真实的。”于是他以“愿一切众生皆得安乐”等方式，修习慈、悲、喜、舍四梵住，然后以饶益之心命令大臣们：“释放所有生命！让它们饮清凉之水，食青翠之草，愿凉风为它们吹拂！”大臣们便遵命而行。 Tato rājā ‘‘kalyāṇamittānaṃ vacanena pāpakammato muttomhī’’ti tattheva nisinno vipassitvā paccekabodhiṃ sacchākāsi. Amaccehi ca bhojanavelāyaṃ ‘‘bhuñja, mahārāja, kālo’’ti vutte ‘‘nāhaṃ rājā’’ti purimanayeneva sabbaṃ vatvā imaṃ udānabyākaraṇagāthaṃ abhāsi. 此后国王心想：“因善友之言，我已从恶业中解脱。”便就地坐下修习内观，现证了独觉菩提（paccekabodhi）。大臣们在用餐时间说：“大王，请用膳，时间到了。”他仍如前一样回答：“我不是国王。”说完这一切后，便诵出此感兴偈（udānabyākaraṇagāthā）。 Tattha cātuddisoti catūsu disāsu yathāsukhavihārī, ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā vā nayena brahmavihārabhāvanāya pharitā catasso disā assa santīti cātuddiso. Tāsu catūsu disāsu katthaci satte vā saṅkhāre vā bhayena na paṭihanatīti appaṭigho. Santussamānoti dvādasavidhassa santosassa vasena santussako ca. Itarītarenāti uccāvacena paccayena. Parissayānaṃ sahitā achambhīti ettha parissayanti kāyacittāni, parihāpenti vā tesaṃ sampattiṃ, tāni vā paṭicca sayantīti parissayā, bāhirānaṃ sīhabyagghādīnaṃ abbhantarānañca kāmacchandādīnaṃ kāyacittupaddavānaṃ etaṃ adhivacanaṃ. Te parissaye adhivāsanakhantiyā ca vīriyādīhi dhammehi ca sahatīti parissayānaṃ sahitā. Thaddhabhāvakarabhayābhāvena achambhī. Kiṃ vuttaṃ hoti? Yathā te cattāro samaṇā, evaṃ itarītarena paccayena santussamāno ettha paṭipattipadaṭṭhāne santose ṭhito catūsu disāsu mettādibhāvanāya cātuddiso, sattasaṅkhāresu [Pg.188] paṭihananabhayābhāvena appaṭigho ca hoti. So cātuddisattā vuttappakārānaṃ parissayānaṃ sahitā, appaṭighattā achambhī ca hotīti evaṃ paṭipattiguṇaṃ disvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti. Atha vā te samaṇā viya santussamāno itarītarena vuttanayena cātuddiso hotīti ñatvā evaṃ cātuddisabhāvaṃ patthayanto yoniso paṭipajjitvā adhigatomhi. Tasmā aññopi īdisaṃ ṭhānaṃ patthayanto cātuddisatāya parissayānaṃ sahitā appaṭighatāya ca achambhī hutvā eko care khaggavisāṇakappoti. Sesaṃ vuttanayamevāti. 此处“四向”（cātuddiso）是指在四方随心自在地生活，或者如“遍满一方而住”等方式，通过修习梵住而遍满四方，此有四方，故称“四向”。于此四方中，对任何有情或诸行，不因怖畏而抵触，故为“无碍”（appaṭigho）。“知足者”（santussamāno），即依十二种知足而为知足者。“以随缘所得”（itarītarena），即以高下之资具。于“能忍危难，无有惊慌”（parissayānaṃ sahitā achambhī）中，“危难”（parissayā）者，谓恼害身心，或令其功德退失，或依之而住，故称危难；此为对外部的狮子、老虎等，以及内部阿邦答勒（abbhantara）的欲贪等身心祸患的同义词。能以忍耐与精进等法克服彼等危难，故为“能忍危难”。因无使人僵直的怖畏，故“无有惊慌”。此是何意？犹如彼四位沙门，如此以随缘所得的资具而知足，安住于作为修行基础的知足中，于四方修习慈心等而为“四向”，于有情、诸行无有抵触之怖畏，故为“无碍”。彼以四向故，能忍受前述种种危难；以无碍故，无有惊慌。如是见到修行的功德后，如理作意地修行，我已证得独觉菩提（paccekabodhi）。又或者，了知彼等沙门如是知足，以随缘所得，依前述之理而为四向者，于是希求此等四向之境，如理作意地修行而证得。是故，其他希求此等境界者，亦应以四向故能忍危难，以无碍故无有惊慌，如犀角独行。其余如前已说。 Cātuddisagāthāvaṇṇanā niṭṭhitā. 四向偈释义终。 99. Dussaṅgahāti kā uppatti? Bārāṇasirañño kira aggamahesī kālamakāsi. Tato vītivattesu sokadivasesu ekadivasaṃ amaccā ‘‘rājūnaṃ nāma tesu tesu kiccesu aggamahesī avassaṃ icchitabbā, sādhu devo aññampi deviṃ ānetū’’ti yāciṃsu. Rājā ‘‘tena hi, bhaṇe, jānāthā’’ti āha. Te pariyesantā sāmantarajje rājā mato, tassa devī rajjaṃ anusāsati, sā ca gabbhinī ahosi, amaccā ‘‘ayaṃ rañño anurūpā’’ti ñatvā taṃ yāciṃsu. Sā ‘‘gabbhinī nāma manussānaṃ amanāpā hoti. Sace āgametha, yāva vijāyāmi, evaṃ sādhu. No ce, aññaṃ pariyesathā’’ti āha. Te raññopi etamatthaṃ ārocesuṃ. Rājā ‘‘gabbhinīpi hotu, ānethā’’ti āha. Te ānesuṃ. Rājā taṃ abhisiñcitvā sabbaṃ mahesiyā bhogaṃ adāsi, tassā parijanānañca nānāvidhehi paṇṇākārehi saṅgaṇhāti. Sā kālena puttaṃ vijāyi. Rājā taṃ attano puttaṃ viya sabbiriyāpathesu aṅke ca ure ca katvā viharati. Tadā deviyā parijanā cintesuṃ – ‘‘rājā ativiya saṅgaṇhāti, kumāre ativissāsaṃ karoti, handa, naṃ paribhindissāmā’’ti. 99. 《难摄受》的起因为何？据说，波罗奈(Bārāṇasī)国王的第一王后去世了。悲伤的日子过去后，有一天，大臣们进言：“大王处理种种事务，实需有第一王后。善哉，愿大王另迎一位王后。”他们如此请求道。国王说：“既然如此，诸位，去寻访吧。”他们寻访时，发现一个邻国的国王已逝，其王后正治理着国家，并且怀有身孕。大臣们认为“这位王后与我王相配”，便向她请求。她说道：“孕妇通常不为人们所喜。若你们能等到我生产之后，那便很好。若非如此，就请另寻他人吧。”他们也将此事禀告了国王。国王说：“纵然有孕，也迎她来吧。”于是他们将她迎来。国王为她行灌顶礼后，将第一王后的所有财富都赐予了她，并以种种礼物善待她的随从。她到期产下一子。国王待他如己出，在行住坐卧间，常将他置于膝上与胸前。那时，王后的随从们心想：“国王对她过分宠爱，对王子也过分亲信。我们定要离间他们。” Tato kumāraṃ āhaṃsu – ‘‘tvaṃ, tāta, amhākaṃ rañño putto, na imassa rañño putto. Mā ettha vissāsaṃ āpajjī’’ti. Atha kumāro ‘‘ehi puttā’’ti raññā vuccamānopi hatthena ākaḍḍhiyamānopi pubbe [Pg.189] viya rājānaṃ na allīyati. Rājā ‘‘kiṃ kāraṇa’’nti vīmaṃsanto taṃ pavattiṃ ñatvā ‘‘ete mayā saṅgahitāpi paṭikkūlavuttino evā’’ti nibbijjitvā rajjaṃ pahāya pabbajito. ‘‘Rājā pabbajito’’ti amaccaparijanāpi bahū pabbajiṃsu. Saparijano rājā pabbajitopi manussā paṇīte paccaye upanenti, rājā paṇīte paccaye yathāvuḍḍhaṃ dāpesi. Tattha ye sundaraṃ labhanti, te tussanti. Itare ujjhāyanti ‘‘mayaṃ pariveṇādīni sammajjantā sabbakiccāni karonti, lūkhabhattaṃ jiṇṇavatthañca labhāmā’’ti. So tampi ñatvā ‘‘ime yathāvuḍḍhaṃ dīyamānāpi ujjhāyanti, aho dussaṅgahā parisā’’ti pattacīvaramādāya ekova araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Tattha āgatehi ca kammaṭṭhānaṃ pucchito imaṃ gāthamabhāsi. Sā atthato pākaṭā eva. Ayaṃ pana yojanā – dussaṅgahā pabbajitāpi eke, ye asantosābhibhūtā, tathāvidhā eva ca atho gahaṭṭhā gharamāvasantā. Etāhaṃ dussaṅgahabhāvaṃ jigucchanto vipassanaṃ ārabhitvā adhigatoti. Sesaṃ purimanayeneva veditabbanti. 于是，有人对王子说：“孩子，你是我们国王的儿子，不是这个国王的儿子。不要亲信于他。”其后，即使国王喊着“来，我的儿子”并用手拉他，王子也不像从前那样亲近国王。国王寻思“是何缘故？”，在查明事情原委后，心生厌离，想：“此辈虽受我摄护，其行依然可厌。”于是舍弃王位而出家。听闻“国王出家了”，许多大臣和随从也出家了。国王与随从出家后，人们送来精美的资具，国王便按长老顺序分发。其中，得到精美资具者心生欢喜，其余人则抱怨道：“我等打扫寺院等处，做一切事务，却只得到粗食旧衣。”他了知此事后想：“即使按长老顺序分发，他们仍然抱怨，唉，此会众实难摄受！”于是独自拿了衣钵，进入森林，修习毘婆舍那(vipassanā)，证得了独觉菩提。在那里，有人前来请教业处，他便说了这首偈颂。其义自明。此为偈颂的文义：有些出家人，因被不满足所制伏而难以摄受；同样，在家的俗人亦复如是。我因厌恶此难以摄受之性，故而修习毘婆舍那并证得圣果。其余部分应如前述之理而知。 Dussaṅgahagāthāvaṇṇanā niṭṭhitā. 难摄偈释义终。 100. Oropayitvāti kā uppatti? Bārāṇasiyaṃ kira cātumāsikabrahmadatto nāma rājā gimhānaṃ paṭhame māse uyyānaṃ gato. Tattha ramaṇīye bhūmibhāge nīlaghanapattasañchannaṃ koviḷārarukkhaṃ disvā ‘‘koviḷāramūle mama sayanaṃ paññāpethā’’ti vatvā uyyāne kīḷitvā sāyanhasamayaṃ tattha seyyaṃ kappesi. Puna gimhānaṃ majjhime māse uyyānaṃ gato, tadā koviḷāro pupphito hoti, tadāpi tatheva akāsi. Punapi gimhānaṃ pacchime māse gato, tadā koviḷāro sañchinnapatto sukkharukkho viya hoti, tadāpi rājā adisvāva taṃ rukkhaṃ pubbaparicayena tattheva seyyaṃ āṇāpesi. Amaccā jānantāpi rañño āṇattiyā tattha sayanaṃ paññāpesuṃ. So uyyāne kīḷitvā sāyanhasamaye tattha seyyaṃ kappento taṃ rukkhaṃ disvā ‘‘are, ayaṃ pubbe sañchannapatto maṇimayo viya abhirūpadassano ahosi, tato maṇivaṇṇasākhantare ṭhapitapavāḷaṅkurasadisehi pupphehi [Pg.190] sassirikadassano ahosi, muttajālasadisavālikākiṇṇo cassa heṭṭhābhūmibhāgo bandhanā pavuttapupphasañchanno rattakambalasanthato viya ahosi. So nāmajja sukkharukkho viya sākhāmattāvaseso ṭhito, aho jarāya upahato koviḷāro’’ti cintetvā ‘‘anupādiṇṇampi tāya jarāya haññati, kimaṅgaṃ pana upādiṇṇa’’nti aniccasaññaṃ paṭilabhi. Tadanusāreneva sabbasaṅkhāre dukkhato anattato ca vipassantova ‘‘aho vatāhampi sañchinnapatto koviḷāro viya apagatagihibyañjano bhaveyya’’nti patthayamāno anupubbena tasmiṃ sayanatale dakkhiṇena passena nipannoyeva vipassitvā paccekabodhiṃ sacchākāsi. Tato gamanakāle amaccehi ‘‘kālo, deva, gantu’’nti vutte ‘‘nāhaṃ rājā’’tiādīni vatvā purimanayeneva imaṃ gāthamabhāsi. 100. “《放下》（Oropayitvā）一偈的缘起为何？据说，在波罗奈城（Bārāṇasī），有一位名叫四月梵授（Cātumāsikabrahmadatta）的国王，在夏季的第一个月去了园林。在那里，他看见一处风景优美的地方，有一棵绿叶茂密覆盖着的拘毘陀罗树（koviḷāra），便说：‘在拘毘陀罗树下给我铺床。’在园林里玩耍之后，傍晚就在那里安卧。夏季的第二个月，他又去了园林，那时拘毘陀罗树正开着花，他还是像之前一样做了。夏季的最后一个月，他又去了，那时拘毘陀罗树已经落光了叶子，像一棵枯树一样。即使这样，国王没有看到那棵树，还是因为以前的习惯，命令人在那里铺床。大臣们虽然知道，还是因为国王的命令，在那里铺了床。他在园林里玩耍之后，傍晚正要安卧时，看见了那棵树，心想：‘哎呀，这棵树以前绿叶茂密，如宝珠般庄严悦意；其后，在宝玉色的枝桠间，花朵犹如安放的珊瑚芽，甚为华丽；其下的地面遍布着如珍珠网般的沙子，从枝头脱落的花朵覆盖其上，犹如铺着红色的毛毯。而今它却像枯树一样，仅余枝干，唉，拘毘陀罗树为衰老所坏。’接着他想：‘连无执取之物都会被衰老所毁坏，何况此有执取之身呢？’于是遂生无常想。循此，他观一切诸行皆是苦、无我，并愿：‘啊，愿我亦能如彼落叶之拘毘陀罗树，脱离在家之相。’如是渐次，他于彼床榻上右胁而卧，修习观（vipassanā），证得了独觉菩提。之后，在他要离开的时候，大臣们对他说：‘陛下，是时候离开了。’他回答说：‘我非国王’等等，便依前述之由说了此偈。 Tattha oropayitvāti apanetvā. Gihibyañjanānīti kesamassuodātavatthālaṅkāramālāgandhavilepanaputtadāradāsidāsādīni. Etāni gihibhāvaṃ byañjayanti, tasmā ‘‘gihibyañjanānī’’ti vuccanti. Sañchinnapattoti patitapatto. Chetvānāti maggañāṇena chinditvā. Vīroti maggavīriyena samannāgato. Gihibandhanānīti kāmabandhanāni. Kāmā hi gihīnaṃ bandhanāni. Ayaṃ tāva padattho. Ayaṃ pana adhippāyo – ‘‘aho vatāhampi oropayitvā gihibyañjanāni sañchinnapatto yathā koviḷāro bhaveyya’’nti evaṃ cintayamāno vipassanaṃ ārabhitvā adhigatoti. Sesaṃ purimanayeneva veditabbanti. 于此，“oropayitvā”是去除的意思。“gihibyañjanāni”指头发、胡须、白衣、饰品、花环、香、涂香、子女、妻子、男女奴仆等。这些能显示在家身份，因此被称为“gihibyañjanāni”。“sañchinnapatto”是落叶。“chetvā”是用道智斩断的意思。“vīro”是具足道之精进者。“gihibandhanāni”是欲缚，因为诸欲是在家者的束缚。此为字面义。而此中含义是：“啊！但愿我也能去除在家人的标志，像落叶的拘鞞陀罗树（koviḷāro）一般。”如此思惟，修习观而证得。其余应如前例而知。 Koviḷāragāthāvaṇṇanā niṭṭhitā. 拘鞞陀罗树偈释义终。 Paṭhamavaggo niṭṭhito. 第一品终。 101-2. Sace labhethāti kā uppatti? Pubbe kira kassapassa bhagavato sāsane dve paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirañño putto, kaniṭṭho purohitassa putto ahosi. Te ekadivasaṃyeva paṭisandhiṃ gahetvā ekadivasameva mātu kucchito nikkhamitvā sahapaṃsukīḷakā sahāyakā ahesuṃ. Purohitaputto paññavā ahosi. So rājaputtaṃ āha – ‘‘samma, tvaṃ tava [Pg.191] pituno accayena rajjaṃ labhissasi, ahaṃ purohitaṭṭhānaṃ, susikkhitena ca rajjaṃ anusāsituṃ sakkā, ehi sippaṃ uggaṇhissāmā’’ti. Tato ubhopi yaññopacitā hutvā gāmanigamādīsu bhikkhaṃ caramānā paccantajanapadagāmaṃ gatā. Tañca gāmaṃ pañca paccekabuddhā bhikkhācāravelāya pavisiṃsu. Tattha manussā paccekabuddhe disvā ussāhajātā āsanāni paññāpetvā paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā upanāmetvā pūjenti. Tesaṃ etadahosi – ‘‘amhehi sadisā uccākulikā nāma natthi, api ca panime manussā yadi icchanti, amhākaṃ bhikkhaṃ denti, yadi nicchanti, na denti, imesaṃ pana pabbajitānaṃ evarūpaṃ sakkāraṃ karonti, addhā ete kiñci sippaṃ jānanti, handa, nesaṃ santike sippaṃ uggaṇhāmā’’ti. Te manussesu paṭikkantesu okāsaṃ labhitvā ‘‘yaṃ, bhante, tumhe sippaṃ jānātha, taṃ amhehi sikkhāpethā’’ti yāciṃsu. Paccekabuddhā ‘‘na sakkā apabbajitena sikkhitu’’nti āhaṃsu. Te pabbajjaṃ yācitvā pabbajiṃsu. Tato nesaṃ paccekabuddhā ‘‘evaṃ vo nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ ācikkhitvā ‘‘imassa sippassa ekībhāvābhirati nipphatti, tasmā ekeneva nisīditabbaṃ, ekena caṅkamitabbaṃ, ekena ṭhātabbaṃ, ekena sayitabba’’nti pāṭiyekkaṃ paṇṇasālaṃ adaṃsu, tato te attano attano paṇṇasālaṃ pavisitvā nisīdiṃsu. Purohitaputto nisinnakālato pabhuti cittasamādhānaṃ laddhā jhānaṃ paṭilabhi. Rājaputto muhutteneva ukkaṇṭhito tassa santikaṃ āgato. So taṃ disvā ‘‘kiṃ, sammā’’ti pucchi. ‘‘Ukkaṇṭhitomhī’’ti āha. ‘‘Tena hi idha nisīdā’’ti. So tattha muhuttaṃ nisīditvā āha – ‘‘imassa kira, samma, sippassa ekībhāvābhirati nipphattī’’ti? Purohitaputto ‘‘evaṃ, samma, tena hi tvaṃ attano nisinnokāsaṃ eva gaccha, uggaṇhissāmi imassa sippassa nipphatti’’nti āha. So gantvā punapi muhuttakeneva ukkaṇṭhito purimanayeneva tikkhattuṃ āgato. 101-2. 《若得》颂的缘起为何？据说，往昔迦叶(Kassapa)世尊的教法中，有两位独觉菩萨出家，圆满了两万年的往返行后，投生于天界。从天界死后，他们之中年长者成为波罗奈(Bārāṇasī)王的儿子，年幼者成为国师的儿子。他们于同一天入胎，同一天从母胎中出生，是从小一起玩耍的伙伴。国师的儿子有智慧，他对王子说：“朋友，你父亲过世后，你将得到王位，我将得到国师之位。善学者方能治理国家，来，我们去学习技艺吧。”然后他们俩装扮成婆罗门，在村庄、市镇等地乞食，去到了边境地区的村庄。当时，有五位独觉在乞食的时间进入那个村庄。村里的人们见到独觉后，生起热忱，为他们铺设座位，献上精美的嚼食或啖食来供养。他们心想：“没有谁的出身比我们更高贵了。但这些人，如果他们愿意，就给我们食物；如果不愿意，就不给。然而他们却对这些出家人如此恭敬。他们想必是懂得某种技艺，走，我们去向他们学习技艺吧。”等到人们离开后，他们得到机会，便请求道：“尊者，请将你们所知的技艺教给我们吧。”独觉们说：“未出家者不能学习。”于是他们请求出家，并得以出家。之后，独觉们教导他们：“应如是穿衣，应如是披衣”等行仪规范，并说：“这项技艺的成就在于乐于独处，因此应当独坐、独行、独住、独卧。”然后各分给他们一间叶茅屋。之后，他们各自进入自己的茅屋坐下。国师的儿子从坐下开始，便心得安定，证得禅那。王子不一会儿就感到烦躁，来到他朋友那里。他见到王子，问道：“朋友，怎么了？”王子说：“我感到烦躁。”他说：“那么，就坐在这里吧。”王子在那里坐了一会儿，问道：“朋友，这项技艺的成就，据说在于乐于独处吗？”国师的儿子说：“是的，朋友。既然如此，你回到自己坐的地方去吧。我要掌握这项技艺的要领。”他回去后，不一会儿又感到烦躁，如前一样，来了三次。 Tato naṃ purohitaputto tatheva uyyojetvā tasmiṃ gate cintesi – ‘‘ayaṃ attano ca kammaṃ hāpeti mama ca, idhābhikkhaṇaṃ āgacchatī’’ti. So paṇṇasālato nikkhamma araññaṃ paviṭṭho. Itaro attano paṇṇasālāyeva nisinno punapi muhuttakeneva ukkaṇṭhito tassa santikaṃ [Pg.192] āgantvā ito cito ca maggantopi taṃ adisvā cintesi – ‘‘yo gahaṭṭhakāle paṇṇākāraṃ ādāya āgatopi maṃ daṭṭhuṃ na labhati, so dāni mayi āgate dassanampi adātukāmo apakkami. Aho are, citta, na lajjasi, yaṃ maṃ catukkhattuṃ idhānesi, na so dāni te vase vattissāmi, aññadatthu taṃyeva mama vase vattāpessāmī’’ti attano senāsanaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā ākāsena nandamūlakapabbhāraṃ agamāsi. Itaropi araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā tattheva agamāsi. Te ubhopi manosilātale nisīditvā pāṭiyekkaṃ pāṭiyekkaṃ imā udānagāthāyo abhāsiṃsu. 于是，祭司之子也同样地将他劝离。那人离去后，他心想：“此人既耽误了自己的修行，也耽误了我的，还频繁前来。”于是他走出草庵，进入了森林。另一人仍坐在自己的草庵中，片刻后又感到烦闷，便来到他那里。他四处寻找却未见其踪影，便想：“他还是在家人时，带着礼物前来都无法见到我，如今我来了，他却不愿相见而离开了。哎，心啊，你不知羞耻吗？你四次把我引到这里。如今我不会再顺从他了，反而要让他顺从我！”于是他回到自己的住处，开始修习观(vipassanā)，证得独觉菩提后，便腾空前往难陀慕拉迦山坡(Nandamūlakapabbhāra)。另一人也进入森林，开始修习观，证得独觉菩提后，也前往了那里。他们二位都坐在雄黄石板上，各自说了这些自说偈。 Tattha nipakanti pakatinipakaṃ paṇḍitaṃ kasiṇaparikammādikusalaṃ. Sādhuvihārinti appanāvihārena vā upacārena vā samannāgataṃ. Dhīranti dhitisampannaṃ. Tattha nipakattena dhitisampadā vuttā. Idha pana dhitisampannamevāti attho. Dhiti nāma asithilaparakkamatā, ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattavīriyassetaṃ adhivacanaṃ. Apica dhikkatapāpotipi dhīro. Rājāva raṭṭhaṃ vijitaṃ pahāyāti yathā pakatirājā ‘‘vijitaṃ raṭṭhaṃ anatthāvaha’’nti ñatvā rajjaṃ pahāya eko carati, evaṃ bālasahāyaṃ pahāya eko care. Atha vā rājāva raṭṭhanti yathā sutasomo rājā raṭṭhaṃ vijitaṃ pahāya eko cari, yathā ca mahājanako rājā, evaṃ eko carīti ayampi tassa attho. Sesaṃ vuttānusārena sakkā jānitunti na vitthāritanti. 其中，“聪慧者(nipaka)”是指天性聪慧、善于遍处(kasiṇa)预备作业等的贤者。“善住者(sādhuvihārin)”是指具足安止(appanā)住或近行(upacāra)住者。“坚毅者(dhīra)”是具足毅力者(dhitisampanna)。在别处，是以聪慧而说为具足毅力，但在此处，其义就是具足毅力者。所谓的“毅力(dhiti)”，是指不懈的努力，如“纵使只剩皮肤、筋腱”等句，即是如此生起之精进的同义词。此外，已呵斥罪恶者亦是“坚毅者”。“犹如国王舍弃所征服之国”一句，意思是：犹如世间国王了知“所征服之国会带来无益”后，舍弃王位而独自游行，（修行者也应）如是舍弃愚痴的同伴而独自游行。或者，“犹如国王……国”一句，意思是：犹如须陀须摩王(Sutasoma)舍弃所征服之国而独自游行，又如大迦那咖王(Mahājanaka)一般独自游行，这也是其义。其余部分可依前述而得知，故不详述。 Sahāyagāthāvaṇṇanā niṭṭhitā. 同伴偈释义终。 103. Addhā pasaṃsāmāti imissā gāthāya yāva ākāsatale paññattāsane paccekabuddhānaṃ nisajjā, tāva cātuddisagāthāya uppattisadisā eva uppatti. Ayaṃ pana viseso – yathā so rājā rattiyā tikkhattuṃ ubbijji, na tathā ayaṃ, nevassa yañño paccupaṭṭhito ahosi. So ākāsatale paññattesu āsanesu paccekabuddhe nisīdāpetvā ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, anavajjabhojino nāmā’’ti. ‘‘Bhante[Pg.193], anavajjabhojinoti imassa ko attho’’ti? ‘‘Sundaraṃ vā asundaraṃ vā laddhā nibbikārā bhuñjāma, mahārājā’’ti. Taṃ sutvā rañño etadahosi – ‘‘yaṃnūnāhaṃ ime upaparikkheyyaṃ ‘edisā vā no vā’’’ti? Taṃ divasaṃ kaṇājakena bilaṅgadutiyena parivisi. Taṃ paccekabuddhā amataṃ viya nibbikārā bhuñjiṃsu. Rājā ‘‘ime paṭiññātattā ekadivasaṃ nibbikārā honti, puna sve jānissāmī’’ti svātanāya nimantesi. Dutiyadivasepi tathevākāsi. Tepi tatheva paribhuñjiṃsu. Atha rājā ‘‘sundaraṃ datvā vīmaṃsissāmī’’ti punapi nimantetvā dve divase mahāsakkāraṃ katvā paṇītena ativicitrena khādanīyena bhojanīyena parivisi. Tepi tatheva nibbikārā paribhuñjitvā rañño maṅgalaṃ vatvā pakkamiṃsu. Rājā acirapakkantesu tesu ‘‘anavajjabhojino ete, aho vatāhampi anavajjabhojī bhaveyya’’nti cintetvā mahārajjaṃ pahāya pabbajjaṃ samādāya vipassanaṃ ārabhitvā paccekabuddho hutvā mañjūsakarukkhamūle paccekabuddhānaṃ majjhe attano ārammaṇaṃ vibhāvento imaṃ gāthamabhāsi. Sā padatthato uttānameva. Kevalaṃ pana sahāyasampadanti ettha asekhehi sīlādikkhandhehi sampannā sahāyā eva sahāyasampadāti veditabbā. 103. 确实，这首偈颂的产生，乃至独觉佛们在虚空所设的座位上安坐，都与四方偈的产生方式相同。但此处有区别——那位国王在夜里三次惊醒，不像这位一样，他也没有准备祭祀。他在虚空所设的座位上让独觉佛们安坐后，问道：“你们是谁？”答道：“大王，我们名为‘无过失食者’。”“尊者，‘无过失食者’是什么意思？”“大王，无论是得到好的还是不好的食物，我们都无分别心地受用。”国王听后心想：“我应当亲自考察他们，看看是否真的如此。”当天，他以碎米饭配酸粥供养他们。独觉佛们像受用甘露一般，无分别心地受用了。国王心想：“他们因为有所宣称，所以今天才无分别心，明天我再观察。”于是邀请他们第二天再来。第二天，他也如是供养。他们也同样受用了。然后国王想：“我供养精美的食物来试探他们。”于是再次邀请他们，连续两天大加款待，用精致丰盛的嚼食和啖食供养。他们也同样无分别心地受用，然后为国王祝福后离去。国王见他们离开不久，心想：“他们真是‘无过失食者’，啊，愿我也能成为‘无过失食者’！”于是舍弃王位而出家，开始修习观(vipassanā)，成为独觉佛，在文殊迦树(Mañjūsakarukkha)下，于众独觉佛之中，阐明自己的所缘，并说了这首偈颂。此偈文义浅显。唯有“具足善友”(sahāyasampadam)一句，当知与具足无学之戒等蕴的同伴为伍，方为“具足善友”。 Ayaṃ panettha yojanā – yā ayaṃ vuttā sahāyasampadā, taṃ sahāyasampadaṃ addhā pasaṃsāma, ekaṃseneva thomemāti vuttaṃ hoti. Kathaṃ? Seṭṭhā samā sevitabbā sahāyāti. Kasmā? Attano sīlādīhi seṭṭhe sevamānassa sīlādayo dhammā anuppannā uppajjanti, uppannā ca vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇanti. Same sevamānassa aññamaññaṃ sādhāraṇena kukkuccassa vinodanena ca laddhā na parihāyanti. Ete pana sahāyake seṭṭhe ca same ca aladdhā kuhanādimicchājīvaṃ pahāya dhammena samena uppannaṃ bhojanaṃ bhuñjanto tattha ca paṭighānunayaṃ anuppādento anavajjabhojī hutvā atthakāmo kulaputto eko care khaggavisāṇakappo. Ahampi evaṃ caranto imaṃ sampattiṃ adhigatomhīti. 此处的释义是：对于所说的这种善友圆满，我们确实称赞，我们决然赞叹。如何？即“应亲近最胜与同等的善友”。为何？因为亲近在戒等方面比自己殊胜的善友，未生的戒等诸法得以生起，已生的则增长、发展、广大；亲近同等的善友，通过相互扶助、消除追悔，已得的善法便不退失。然而，若不得此等最胜与同等的善友，则应舍离诡诈等邪命，如法、平等地受用所得食物，且于其中不生起厌恶与贪爱，成为无过失的受食者，为求义利的良家子当如犀牛角般独自游行。我也是如此行而证得此成就。 Addhāpasaṃsāgāthāvaṇṇanā niṭṭhitā. 《确实赞叹偈》释义终。 104. Disvā suvaṇṇassāti kā uppatti? Aññataro kira bārāṇasiyaṃ rājā gimhasamaye divāseyyaṃ upagato ahosi, santike cassa [Pg.194] vaṇṇadāsī gosītacandanaṃ pisati. Tassā ekabāhāya ekaṃ suvaṇṇavalayaṃ, ekabāhāya dve. Tāni saṅghaṭṭenti, itaraṃ na saṅghaṭṭati. Rājā taṃ disvā ‘‘evameva gaṇavāse saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti cintetvā punappunaṃ dāsiṃ olokesi. Tena ca samayena sabbālaṅkāravibhūsitā devī taṃ bījayantī ṭhitā hoti. Sā ‘‘vaṇṇadāsiyā paṭibaddhacitto maññe rājā’’ti cintetvā taṃ dāsiṃ uṭṭhāpetvā sayameva pisitumāraddhā. Athassā ca ubhosu bāhāsu aneke suvaṇṇavalayā, te saṅghaṭṭayantā mahāsaddaṃ janayiṃsu. Rājā atisuṭṭhutaraṃ nibbindo dakkhiṇapassena nipannoyeva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ anuttarasukhena sukhitaṃ nipannaṃ candanahatthā devī upasaṅkamitvā ‘‘ālimpāmi, mahārājā’’ti āha. So ‘‘apehi, mā ālimpāhī’’ti āha. Sā ‘‘kissa, mahārājā’’ti? So ‘‘nāhaṃ, rājā’’ti. Evametesaṃ kathāsallāpaṃ sutvā amaccā upasaṅkamiṃsu, tehipi mahārājavādena ālapito ‘‘nāhaṃ, bhaṇe, rājā’’ti āha. Sesaṃ paṭhamagāthāya vuttasadisameva. 104. 关于“见金手镯”一句，其缘起为何？据说，在波罗奈城(Bārāṇasī)，有位国王于夏日午睡，身边有一位美貌的婢女正在研磨牛头旃檀。她的一只手臂上戴着一个金手镯，另一只手臂上戴着两个。那两个手镯互相碰撞，而另一个则不碰撞。国王见此，心想：“诚然，群体生活有碰撞，独处则无碰撞。”于是他反复地观察那位婢女。当时，一位遍身饰品庄严的王后正为他扇风，她心想：“国王大概是迷恋上那位美貌的婢女了。”于是她让那位婢女起来，自己开始研磨。她的两只手臂上都戴着许多金手镯，它们互相碰撞，发出巨响。国王生起更强烈的厌离心，他右胁而卧，开始修习观(vipassanā)，证得了独觉菩提(paccekabodhi)。那位手持旃檀的王后走近正享受着无上之乐而卧的国王，说道：“大王，我来为您涂香。”他说：“退下，不要涂。”她问：“为何，大王？”他答：“我不是国王。”听闻他们的对话，大臣们走了过来，他们也以“大王”称呼他，他却说：“诸位，我不是国王。”其余内容与第一首偈颂所说相同。 Ayaṃ pana gāthāvaṇṇanā – tattha disvāti oloketvā. Suvaṇṇassāti kañcanassa. ‘‘Valayānī’’ti pāṭhaseso. Sāvasesapadattho hi ayaṃ attho. Pabhassarānīti pabhāsanasīlāni, jutimantānīti vuttaṃ hoti. Sesaṃ uttānapadatthameva. Ayaṃ pana yojanā – disvā bhujasmiṃ suvaṇṇassa valayāni ‘‘gaṇavāse sati saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti evaṃ cintetvā vipassanaṃ ārabhitvā adhigatomhīti. Sesaṃ suviññeyyamevāti. 此为偈颂释义：其中，“见(disvā)”，意为观察。“金(suvaṇṇassa)”，指纯金。“手镯(valayāni)”是补足的文句，此义是带有省略词的。“光耀(pabhassarāni)”，指有光辉的性质，即是说有光芒。其余的词义都浅显易懂。此为句义连结：“见手臂上金手镯，思惟：‘群体生活则有碰撞，独处则无碰撞’，如是发起观(vipassanā)，我已证得。”其余的都容易了知。 Suvaṇṇavalayagāthāvaṇṇanā niṭṭhitā. 金手镯偈释义终。 105. Evaṃ dutiyenāti kā uppatti? Aññataro kira bārāṇasirājā daharova pabbajitukāmo amacce āṇāpesi – ‘‘deviṃ gahetvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā – ‘‘mahārāja, arājakaṃ rajjaṃ amhehi na sakkā rakkhituṃ sāmantarājāno āgamma vilumpissanti, yāva ekopi putto uppajjati, tāva āgamehī’’ti saññāpesuṃ. Muducitto rājā adhivāsesi. Atha devī gabbhaṃ gaṇhi. Rājā puna te āṇāpesi – ‘‘devī gabbhinī, puttaṃ jātaṃ rajje abhisiñcitvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā [Pg.195] ‘‘dujjānaṃ, mahārāja, etaṃ, yaṃ devī puttaṃ vā vijāyissati, dhītaraṃ vāti, tāva vijāyanakālaṃ āgamehī’’ti punapi rājānaṃ saññāpesuṃ. Atha sā puttaṃ vijāyi. Tadāpi rājā tatheva amacce āṇāpesi. Amaccā punapi rājānaṃ – ‘‘āgamehi, mahārāja, yāva paṭibalo hotī’’ti bahūhi kāraṇehi saññāpesuṃ. Tato kumāre paṭibale jāte amacce sannipātāpetvā ‘‘paṭibalo dāni ayaṃ, taṃ rajje abhisiñcitvā paṭipajjathā’’ti amaccānaṃ okāsaṃ adatvā antarāpaṇato kāsāyavatthādayo sabbaparikkhāre āharāpetvā antepure eva pabbajitvā mahājanako viya nikkhamitvā gato. Sabbaparijano nānappakāraṃ paridevamāno rājānaṃ anubandhi. So rājā yāva attano rajjasīmā, tāva gantvā kattaradaṇḍena lekhaṃ ākaḍḍhitvā – ‘‘ayaṃ lekhā nātikkamitabbā’’ti āha. Mahājano lekhāya sīsaṃ katvā bhūmiyaṃ nipanno paridevamāno ‘‘tuyhaṃ dāni, tāta, rañño āṇā, kiṃ karissatī’’ti kumāraṃ lekhaṃ atikkamāpesi. Kumāro ‘‘tāta, tātā’’ti dhāvitvā rājānaṃ sampāpuṇi. Rājā kumāraṃ disvā ‘‘etaṃ mahājanaṃ pariharanto rajjaṃ kāresiṃ, kiṃ dāni ekaṃ dārakaṃ pariharituṃ na sakkhissa’’nti kumāraṃ gahetvā araññaṃ paviṭṭho, tattha pubbapaccekabuddhehi vasitapaṇṇasālaṃ disvā vāsaṃ kappesi saddhiṃ puttena. 105. 第二则（dutiya）的缘起是怎样的呢？据说波罗奈（Bārāṇasī）有一位国王，年轻时就想出家，于是命令大臣们：“你们带着王后治理国家，我要出家了。”大臣们劝说道：“大王，没有君主的国家我们难以守护，邻国的君主会来侵略抢夺，请您等到至少有一位王子出生后再说。”心肠软的国王就答应了。之后王后怀孕了。国王再次命令他们：“王后已经怀孕，等儿子出生后，为他在国中行灌顶礼，你们辅佐他治理国家，我要出家了。”大臣们又劝道：“大王，这还很难说，王后会生下王子还是公主尚未可知，请您等到生产之时吧。”他们再次以此劝说了国王。后来王后生下了一个王子。那时国王还是同样地命令大臣们。大臣们又用许多理由劝说国王：“大王，请您等到王子有能力之时吧。”之后，当王子长大成人，有了能力，国王召集大臣们说：“现在他有能力了，你们为他在国中行灌顶礼，然后辅佐他吧。”他不给大臣们机会，便命人从市集中取来袈裟等所有资具，就在王宫内出家，如大迦那咖（Mahājanaka）一般离去了。所有随从都以各种方式悲泣着，追随着国王。国王走到自己国境的边界，用刀杖划下一条线，说：“此线不可跨越。”众人以线为界，俯卧在地，悲泣着对王子说：“孩子，现在父王的命令对你又有什么用呢？”然后让王子跨过了那条线。王子喊着“父王，父王！”跑上前去，赶上了国王。国王看到王子，心想：“我当初是为了照顾这些百姓才治理国家的，难道现在连一个孩子都照顾不了吗？”于是带着王子进入森林，在那里看见了过去辟支佛（paccekabuddha）住过的叶茅屋，便与儿子一同住了下来。 Tato kumāro varasayanādīsu kataparicayo tiṇasanthārake vā rajjumañcake vā sayamāno rodati. Sītavātādīhi phuṭṭho samāno – ‘‘sītaṃ tāta uṇhaṃ tāta makasā tāta ḍaṃsanti. Chātomhi tāta, pipāsitomhi tātā’’ti vadati. Rājā taṃ saññāpentoyeva rattiṃ vītināmesi. Divāpissa piṇḍāya caritvā bhattaṃ upanāmesi, kumāro missakabhattaṃ kaṅguvarakamuggādibahulaṃ acchādentampi taṃ jighacchāvasena bhuñjamāno katipāhaccayena uṇhe ṭhapitapadumaṃ viya milāyi. Rājā pana paṭisaṅkhānabalena nibbikāro bhuñjati. Tato so kumāraṃ saññāpento āha – ‘‘nagare, tāta, paṇītāhāro labbhati, tattha gacchāmā’’ti. Kumāro ‘‘āma, tātā’’ti. Tato naṃ purakkhatvā āgatamaggeneva nivatti. Kumāramātāpi devī ‘‘na dāni rājā kumāraṃ gaṇhitvā araññe ciraṃ vasissati, katipāheneva nivattissatī’’ti cintetvā raññā [Pg.196] kattaradaṇḍena likhitaṭṭhāneyeva vatiṃ kārāpetvā vāsaṃ kappesi. Rājā tassā vatiyā avidūre ṭhatvā ‘‘ettha te, tāta, mātā nisinnā, gacchāhī’’ti pesesi. Yāva so taṃ ṭhānaṃ pāpuṇāti, tāva udikkhanto aṭṭhāsi – ‘‘mā heva naṃ koci viheṭheyyā’’ti. Kumāro mātu santikaṃ dhāvanto agamāsi. 于是，习惯了精致床铺的王子，睡在草垫或绳床上时便啼哭。被寒风等侵袭时，就喊着：“父王啊，好冷！父王啊，好热！父王啊，蚊子在咬我！父王啊，我饿了！父王啊，我渴了！”国王整夜都在安慰他。白天，国王乞食后把食物带给他。王子吃着那混有稗子、小米、绿豆等粗粮的饭食，因饥饿而吃了下去，但几天后就像曝晒在烈日下的莲花般枯萎了。而国王凭借省察（paṭisaṅkhāna）之力，毫无异样地吃着。后来，国王为了劝慰王子而说：“孩子，城里能得到美味的食物，我们去那里吧。”王子回答：“好的，父王。”于是，国王便带着他沿原路返回。王子的母亲，那位王后也心想：“现在国王带着王子，不会在森林里长住了，过几天就会回来的。”便在国王当初用刀杖划定的地方建好围篱，住了下来。国王在离那围篱不远的地方停下，对王子说：“孩子，你母亲就坐在那里，去吧。”并派他前去。在王子到达那个地方之前，国王一直站在那里望着，心想：“可不要有任何人伤害他。”王子跑着去到母亲身边。 Ārakkhapurisā kumāraṃ āgacchantaṃ disvā deviyā ārocesi. Devī vīsatināṭakitthisahassaparivutā paccuggantvā paṭiggahesi. Rañño ca pavattiṃ pucchi. ‘‘Pacchato āgacchatī’’ti sutvā manusse pesesi. Rājāpi tāvadeva sakavasanaṭṭhānaṃ agamāsi. Manussā rājānaṃ adisvā nivattiṃsu. Tato devī nirāsāva hutvā puttaṃ gahetvā nagaraṃ gantvā rajje abhisiñci. Rājāpi attano vasanaṭṭhāne nisinno vipassitvā paccekabodhiṃ patvā mañjūsakarukkhamūle paccekabuddhānaṃ majjhe imaṃ udānagāthaṃ abhāsi. Sā atthato uttānā eva. 守卫看见王子回来，就向王后报告。王后带着两万名舞女前去迎接，并询问国王的情况。听说“随后就到”，就派人去。而国王却直接回到了自己的住所。派去的人没见到国王就回来了。之后，王后失望地带着儿子进城，为他举行了灌顶（登基）典礼。国王在自己的住所坐着修毗婆舍那（vipassanā），证得独觉菩提，在曼殊沙迦（mañjūsaka）树下，于诸独觉佛众中宣说了这首自说偈。其义甚明。 Ayaṃ panetthādhippāyo – yvāyaṃ ekena dutiyena kumārena sītuṇhādīhi nivedentena sahavāsena taṃ saññāpentassa mama vācābhilāpo tasmiṃ sinehavasena abhisajjanā vā jātā. Sacāhaṃ imaṃ na pariccajāmi, tato āyatimpi tatheva hessati, yathā idāni, evaṃ dutiyena saha mamassa vācābhilāpo abhisajjanā vā. ‘‘Ubhayampetaṃ antarāyakaraṃ visesādhigamassā’’ti etaṃ bhayaṃ āyatiṃ pekkhamāno taṃ chaḍḍetvā yoniso paṭipajjitvā paccekabodhimadhigatomhīti. Sesaṃ vuttanayamevāti. 此处的用意是：我（原先）独自一人，后来有了王子作为第二个同伴。与他一同居住时，当他因寒冷或炎热等事向我禀告，我为了安慰他，我的言语中，或因对彼生起爱执而有所缠缚。若我不舍弃此，则未来亦将如现在一般，与第二者（dutiya）相处时，我的言语或执著亦将生起。“这两者都会成为证得殊胜境界的障碍”，像这样考虑到未来的危险，舍弃了这件事，如理作意后，我证得了独觉菩提。其余如前所述。 Āyatibhayagāthāvaṇṇanā niṭṭhitā. 未来怖畏偈释义终。 106. Kāmā hi citrāti kā uppatti? Bārāṇasiyaṃ kira seṭṭhiputto daharova seṭṭhiṭṭhānaṃ labhi. Tassa tiṇṇaṃ utūnaṃ anucchavikā tayo pāsādā ahesuṃ. So sabbasampattīhi devakumāro viya paricāreti. Atha so daharova samāno ‘‘pabbajissāmī’’ti mātāpitaro āpucchi, te naṃ nivārenti. So tatheva nibandhati. Punapi naṃ mātāpitaro ‘‘tvaṃ, tāta, sukhumālo, dukkarā pabbajjā, khuradhārāya upari caṅkamanasadisā’’ti nānappakārehi nivārenti. So [Pg.197] tatheva nibandhati. Te cintesuṃ – ‘‘sacāyaṃ pabbajati, amhākaṃ domanassaṃ hoti. Sace naṃ nivārema, etassa domanassaṃ hoti. Apica amhākaṃ domanassaṃ hotu, mā ca etassā’’ti anujāniṃsu. Tato so sabbaṃ parijanaṃ paridevamānaṃ anādiyitvā isipatanaṃ gantvā paccekabuddhānaṃ santike pabbaji. Tassa uḷārasenāsanaṃ na pāpuṇāti, mañcake taṭṭikaṃ attharitvā sayi. So varasayane kataparicayo sabbarattiṃ atidukkhito ahosi. Pabhāte sarīraparikammaṃ katvā pattacīvaramādāya paccekabuddhehi saddhiṃ piṇḍāya pāvisi. Tattha vuḍḍhā aggāsanañca aggapiṇḍañca labhanti, navakā yaṃkiñcideva āsanalūkhaṃ bhojanañca. So tena lūkhabhojanenāpi atidukkhito ahosi. So katipāhaṃyeva kiso dubbaṇṇo hutvā nibbijji, yathā taṃ aparipakkagate samaṇadhamme. Tato mātāpitūnaṃ dūtaṃ pesetvā uppabbaji. So katipāhaṃyeva balaṃ gahetvā punapi pabbajitukāmo ahosi, tato dutiyampi pabbajitvā punapi uppabbaji. Tatiyavāre pana pabbajitvā sammā paṭipanno vipassitvā paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ vatvā puna paccekabuddhānaṃ majjhe imameva byākaraṇagāthampi abhāsi. 106. “诸欲实为美妙”此偈因何而起？据说在波罗奈城(Bārāṇasī)，有位长者子年纪轻轻就继承了长者之位。他有三座适合不同季节的宫殿，享受着犹如天子(devakumāra)般的生活。后来，这位少年心生出家之念，向父母请求，但父母加以劝阻。他仍旧坚持。父母再次劝说：“孩子，你娇生惯养，出家生活艰难，犹如在刀刃上行走”，用各种方法阻止他。他依然坚持。父母心想：“如果他出家，我们会忧愁；如果阻止他，他会忧愁。宁可我们忧愁，也不要让他忧愁”，于是便同意了。其后，他不顾所有家人哭泣，前往仙人堕处(Isipatana)，在辟支佛处出家。他得不到好的卧具，只能在床上铺席而睡。习惯了舒适床铺的他，整夜都非常痛苦。天亮后，他盥洗完毕，拿着衣钵(pattacīvara)，与辟支佛们一起入城乞食。在那里，年长者得到上座和上好的食物，新学的人则得到随意的座位和粗糙的食物。他因这粗糙的食物也感到非常痛苦。没过几天，他就变得瘦弱憔悴，心生厌离，因为他的沙门之法尚未成熟。于是，他派人告知父母后还俗了。过了几天，他恢复体力后，又想再次出家，于是第二次出家，然后又还俗了。到了第三次出家时，他如理修行，修习内观，证得辟支菩提，说出此自说偈，又在辟支佛众中说了这首记说偈。 Tattha kāmāti dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmo nāma piyarūpādiārammaṇadhammo, kilesakāmo nāma sabbo rāgappabhedo. Idha pana vatthukāmo adhippeto. Rūpādianekappakāravasena citrā. Lokassādavasena madhurā. Bālaputhujjanānaṃ manaṃ ramāpentīti manoramā. Virūparūpenāti vividhena rūpena, anekavidhena sabhāvenāti vuttaṃ hoti. Te hi rūpādivasena citrā, rūpādīsupi nīlādivasena vividharūpā. Evaṃ tena tena virūparūpena tathā tathā assādaṃ dassetvā mathenti cittaṃ, pabbajjāya abhiramituṃ na dentīti. Sesamettha pākaṭameva. Nigamanampi dvīhi tīhi vā padehi yojetvā purimagāthāsu vuttanayeneva veditabbanti. 于此，所谓“欲”有两种：事物欲(vatthukāma)与烦恼欲(kilesakāma)。其中，事物欲是指可爱的色等所缘法，烦恼欲是指一切贪的种种差别。此处意指的是事物欲。它们因色等种种形态而绚丽多彩，因世间之味而甘美，能令愚痴凡夫之心沉迷，故称“悦意”(manoramā)。所谓“以种种形态”(virūparūpena)，即是说以多种形态、多种性质。它们以色等而绚丽，于色等中，又以青等而有种种色。如是，它们以种种形态，显示种种味而扰乱人心，不令人乐于出家。此中其余文义已甚明显。结语也应以二、三句相连结，并依前述诸偈之法而得知。 Kāmagāthāvaṇṇanā niṭṭhitā. 欲偈释义终。 107. Ītī cāti kā uppatti? Bārāṇasiyaṃ kira rañño gaṇḍo udapādi, bāḷhā vedanā vaḍḍhanti. Vejjā ‘‘satthakammena vinā phāsu na hotī’’ti bhaṇanti[Pg.198]. Rājā tesaṃ abhayaṃ datvā satthakammaṃ kārāpesi. Te taṃ phāletvā pubbalohitaṃ nīharitvā nivedanaṃ katvā vaṇaṃ pilotikena bandhiṃsu. Lūkhamaṃsāhāresu ca naṃ sammā ovadiṃsu. Rājā lūkhabhojanena kisasarīro ahosi, gaṇḍo cassa milāyi. So phāsukasaññī hutvā siniddhāhāraṃ bhuñji, tena sañjātabalo visayeyeva paṭisevi, tassa gaṇḍo purimasabhāvameva sampāpuṇi. Evaṃ yāva tikkhattuṃ satthakammaṃ kārāpetvā vejjehi parivajjito nibbinditvā mahārajjaṃ pahāya pabbajitvā araññaṃ pavisitvā vipassanaṃ ārabhitvā sattahi vassehi paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi. 107. “Īti”此偈的缘起为何？据说，于波罗奈(Bārāṇasī)国，国王身上长一痈，剧痛增长。诸医言：“若不施以手术，则不得安乐。”国王赐予彼等无畏后，令其施行手术。彼等切开其痈，排出脓血，使创口平复后，以布包扎伤口，并善告诫王食用粗食。国王因食粗食而身体消瘦，其痈亦萎缩。王自以为痊愈，便食用肥腻之食，由此体力恢复后，复沉溺于欲乐，其痈遂恢复原状。如是，王三次施行手术，为诸医所避。王心生厌离，舍弃大国而出家，入于林中，开始修习观(vipassanā)，经七年，证得辟支菩提(paccekabodhi)，说此自说偈后，前往难陀根山窟(Nandamūlakapabbhāra)。 Tattha etīti īti, āgantukānaṃ akusalabhāgīnaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Tasmā kāmaguṇāpi ete anekabyasanāvahaṭṭhena anatthānaṃ sannipātaṭṭhena ca īti. Gaṇḍopi asuciṃ paggharati, uddhumātaparipakkaparibhinno hoti. Tasmā ete kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkaparibhinnabhāvato ca gaṇḍo. Upaddavatīti upaddavo, anatthaṃ janento abhibhavati ajjhottharatīti attho, rāgagaṇḍādīnametamadhivacanaṃ. Tasmā kāmaguṇāpete aviditanibbānatthāvahahetutāya sabbupaddavakammaparivatthutāya ca upaddavo. Yasmā panete kilesāturabhāvaṃ janentā sīlasaṅkhātaṃ ārogyaṃ loluppaṃ vā uppādentā pākatikameva ārogyaṃ vilumpanti, tasmā iminā ārogyavilumpanaṭṭhena rogo. Abbhantaramanupaviṭṭhaṭṭhena pana antotudanaṭṭhena ca dunnīharaṇīyaṭṭhena ca sallaṃ. Diṭṭhadhammikasamparāyikabhayāvahanato bhayaṃ. Me etanti metaṃ. Sesamettha pākaṭameva. Nigamanampi vuttanayeneva veditabbanti. 于此，“到来故为灾患”（etīti īti），此是外来的、属不善分、为灾祸之因的别名。是故，诸欲乐亦因带来多种灾祸、为诸无益之事的聚集处，而被称为“灾患”（īti）。痈亦流出不净，肿胀、熟烂、周遭溃破。是故，此等烦恼因流出不净，并因以生、老、坏而有肿胀、熟烂、溃破之状态，故称为“痈”（gaṇḍo）。“侵扰故为恼害”（Upaddavatīti upaddavo），其义为：产生无益之事，压制、淹没。此是贪痈等的别名。是故，诸欲乐因是引生不了知涅槃之义的因缘，且为一切恼害业的基地，故称为“恼害”（upaddavo）。又，因彼等烦恼产生病态，或生起贪婪，而毁坏名为“戒”的健康，乃至掠夺自然的健康，是故，以其有毁坏健康之义，而称为“病”（rogo）。又，因其侵入阿邦答勒（abbhantaraṃ）、于内刺痛，且难以拔除，故称为“箭”（sallaṃ）。因其带来现法与后世之怖，故称为“怖”（bhayaṃ）。“我之此”（me etaṃ）即是“此我所”（metaṃ）。其余于此已甚明显。结语亦当如前述之理而知。 Ītigāthāvaṇṇanā niṭṭhitā. Īti偈释义终。 108. Sītañcāti kā uppatti? Bārāṇasiyaṃ kira sītālukabrahmadatto nāma rājā ahosi. So pabbajitvā araññe tiṇakuṭikāya viharati. Tasmiñca padese sīte sītaṃ, uṇhe daṇhameva hoti abbhokāsattā padesassa. Gocaragāme bhikkhā yāvadatthaṃ na labbhati, pānīyampi dullabhaṃ, vātātapaḍaṃsasarīsapāpi bādhenti. Tassa etadahosi – ‘‘ito [Pg.199] aḍḍhayojanamatte sampanno padeso, tattha sabbepi ete parissayā natthi, yaṃnūnāhaṃ tattha gaccheyyaṃ, phāsukaṃ viharantena sakkā sukhamadhigantu’’nti? Tassa puna ahosi – ‘‘pabbajitā nāma na paccayagiddhā honti, evarūpañca cittaṃ attano vase vattāpenti, na cittassa vase vattanti, nāhaṃ gamissāmī’’ti evaṃ paccavekkhitvā na agamāsi. Evaṃ yāvatatiyakaṃ uppannacittaṃ paccavekkhitvā nivattesi. Tato tattheva satta vassāni vasitvā sammā paṭipajjamāno paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi. 108. 《寒冷》一偈（Sītañca）的缘起为何？据说在波罗奈（Bārāṇasī），有位名叫寒冷梵授（Sītāluka Brahmadatta）的国王。他出家后，住在森林中的一座草孤邸（tiṇakuṭikā）里。在那个地方，天寒时极冷，天热时酷热，因为那地方是空旷地。在乞食的村子里，无法获得足够的食物，饮水也难得，还受到风、晒、蚊虻和爬虫的侵扰。他心想：“离此地半由旬处有个富饶的地方，那里完全没有这些困扰。我何不去那里？安住者，易证安乐。”他又想：“出家人不应贪求资具，当令心随己意，而非随心所欲。我不去了。”他如此省察后，便没有去。就这样，他多达三次省察生起的心念，并使其退去。之后，他就在那里住了七年，如理修行，证得辟支菩提，说了这首自说偈后，便前往难陀根山窟（Nandamūlakapabbhāra）。 Tattha sītañcāti sītaṃ duvidhaṃ abbhantaradhātukkhobhapaccayañca bāhiradhātukkhobhapaccayañca, tathā uṇhampi. Ḍaṃsāti piṅgalamakkhikā. Sarīsapāti ye keci dīghajātikā sarantā gacchanti. Sesaṃ pākaṭameva. Nigamanampi vuttanayeneva veditabbanti. 于此，寒冷（sītaṃ）有两种：由内界扰动所致及由外界扰动所致。热（uṇhaṃ）也是如此。蚊虻（ḍaṃsā）是红褐色的蝇。爬虫（sarīsapā）是任何爬行的长身生物。其余的文义是显而易见的。结语也应如前述而知。 Sītālukagāthāvaṇṇanā niṭṭhitā. 《寒冷梵授偈》释义终。 109. Nāgovāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā vīsati vassāni rajjaṃ kāretvā kālaṅkato niraye vīsati vassāni eva paccitvā, himavantappadese hatthiyoniyaṃ uppajjitvā sañjātakkhandho padumavaṇṇasakalasarīro uḷāro yūthapati mahānāgo ahosi. Tassa obhaggobhaggasākhābhaṅgāni hatthichāpāva khādanti, ogāhepi naṃ hatthiniyo kaddamena vilimpiṃsu, sabbaṃ pālileyyakanāgasseva ahosi. So yūthā nibbijjitvā pakkāmi. Tato naṃ padānusārena yūthā anubandhanti, evaṃ yāvatatiyaṃ pakkantampi anubandhiṃsuyeva. Tato cintesi ‘‘idāni mayhaṃ nattako bārāṇasiyaṃ rajjaṃ kāreti, yaṃnūnāhaṃ attano purimajātiyā uyyānaṃ gaccheyyaṃ. Tatra so maṃ rakkhissatī’’ti. Tato rattiyaṃ niddupagate yūthe yūthaṃ pahāya tameva uyyānaṃ pāvisi. Uyyānapālo disvā rañño ārocesi. Rājā ‘‘hatthiṃ gahessāmī’’ti senāya parivāresi. Hatthī rājānameva abhimukho gacchati. Rājā ‘‘maṃ abhimukho etī’’ti khurappaṃ sannayhitvā aṭṭhāsi. Tato hatthī ‘‘vijjheyyāpi maṃ eso’’ti mānusikāya vācāya ‘‘brahmadatta, mā maṃ vijjha, ahaṃ te ayyako’’ti āha. Rājā ‘‘kiṃ bhaṇasī’’ti sabbaṃ pucchi. Hatthīpi rajje ca narake ca hatthiyoniyañca pavattiṃ sabbaṃ [Pg.200] ārocesi. Rājā ‘‘sundaraṃ mā bhāyi, mā kañci bhiṃsāpehī’’ti hatthino vaṭṭañca ārakkhake ca hatthibhaṇḍe ca upaṭṭhāpesi. 109. “象”（Nāgo vā）的缘起是什么？据说，在波罗奈（Bārāṇasī），有一位国王为王二十年后去世，在地狱中受了二十年的煎熬，之后投生在雪山地区的象胎中，成为一头体格魁梧、全身呈莲花色、高贵非凡的象王，一头大象。小象们吃着它折断的树枝，入水时，母象们亦用泥涂抹其身，一切都如同巴力雷雅咖象（Pālileyyaka-nāga）一样。它因厌倦象群而离开。其后象群循迹追随，它如此离去三次，皆被追上。于是它想：“如今我的孙子正在波罗奈为王，我何不去我前世的御苑？在那里他必会保护我。”于是，趁着夜晚象群熟睡之际，它离开象群，进入了那座御苑。园丁见到后，禀告了国王。国王心想：“我要捕获此象。”便派军队将其包围。大象径直走向国王。国王心想：“它正朝我而来。”便备好利刃箭，肃立一旁。于是大象心想：“此人或将射我。”便以人语说道：“梵授（Brahmadatta），勿射杀我，我是你的祖父。”国王问：“汝言何意？”并询问了全部经过。大象亦将为王、堕入地狱以及投生象胎的经历全盘告知。国王说：“善哉，莫要害怕，亦勿惊扰任何人。”于是为大象安排了供养、护卫及象饰。 Athekadivasaṃ rājā hatthikkhandhavaragato ‘‘ayaṃ vīsati vassāni rajjaṃ kāretvā niraye paccitvā pakkāvasesena tiracchānayoniyaṃ uppanno, tatthāpi gaṇasaṃvāsasaṅghaṭṭanaṃ asahanto idhāgatosi, aho dukkhova gaṇasaṃvāso, ekībhāvo eva pana sukho’’ti cintetvā tattheva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ lokuttarasukhena sukhitaṃ amaccā upasaṅkamitvā paṇipātaṃ katvā ‘‘yānakālo, mahārājā’’ti āhaṃsu. Tato ‘‘nāhaṃ, rājā’’ti vatvā purimanayeneva imaṃ gāthamabhāsi. Sā padatthato pākaṭā eva. 某日，国王骑着最好的象，心想：“此人曾治理国家二十年，之后在地狱受报，以剩余的业果投生为畜生。即便如此，他仍无法忍受群居的冲突，才来到此处。啊，群居实苦，独住为乐！”于是就在那里开始修习观（vipassanā），证得了辟支菩提。当他正安住于出世间之乐时，大臣们上前行礼后说道：“大王，是出发的时候了。”他回答说：“我不是国王。”然后就如先前那样说了这首偈颂。此偈颂的字面意义是显而易见的。 Ayaṃ panettha adhippāyayojanā – sā ca kho yuttivaseneva, na anussavavasena. Yathā ayaṃ hatthī ariyakantesu sīlesu dantattā adantabhūmiṃ nāgacchatīti vā, sarīramahantatāya vā nāgo, evaṃ kudāssu nāmāhampi ariyakantesu sīlesu dantattā adantabhūmiṃ nāgamanena, āgumakaraṇena, puna itthattaṃ anāgamanena ca guṇasarīramahantatāya vā nāgo bhaveyyaṃ. Yathā cesa yūthāni vivajjayitvā ekacariyasukhena yathābhirantaṃ viharaṃ araññe eko care khaggavisāṇakappo, kudāssu nāmāhampi evaṃ gaṇaṃ vivajjetvā ekavihārasukhena yathābhirantaṃ viharaṃ araññe attano yathā yathā sukhaṃ, tathā tathā yattakaṃ vā icchāmi, tattakaṃ araññe nivāsaṃ eko care khaggavisāṇakappo eko careyyanti attho. Yathā cesa susaṇṭhitakkhandhamahantatāya sañjātakkhandho, kudāssu nāmāhampi evaṃ asekhasīlakkhandhamahantatāya sañjātakkhandho bhaveyyaṃ. Yathā cesa padumasadisagattatāya vā, padumakule uppannatāya vā padumī, kudāssu nāmāhampi evaṃ padumasadisaujukatāya vā, ariyajātipadume uppannatāya vā padumī bhaveyyaṃ. Yathā cesa thāmabalādīhi uḷāro, kudāssu nāmāhampi evaṃ parisuddhakāyasamācāratādīhi sīlasamādhinibbedhikapaññādīhi vā uḷāro bhaveyyanti. Evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti. 此中义理结合如下——这仅是依据理趣，而非依据传闻。譬如，此象因于圣者所喜之戒中已调伏，故不复至未调伏之地，或因身躯巨大而名为“那伽”(nāgo)；我何时也能于圣者所喜之戒中已调伏，以不复至未调伏之地、不造罪业、不再来此世间，或因功德之身宏大而成为那伽呢？又如，它远离象群，享受独行之乐，随其所好在林中安住，如犀角独行；我何时也能这样舍离群体，享受独住之乐，随己所乐，意欲住多久，便在林中住多久，如犀角独行呢？又如，它因身蕴壮硕而蕴已成就；我何时也能因无学戒蕴(asekkhasīlakkhandha)之宏大而蕴已成就呢？又如，它因身体如莲花，或生于莲花族中，而名为“莲花”(padumī)；我何时也能因正直如莲花，或生于圣者种姓之莲花中，而名为“莲花”呢？又如，它因体力与力量等而高贵；我何时也能因身行清净等，或因戒、定、抉择慧等而高贵呢？如此思惟后，我开始修习观(vipassanā)，证得了辟支菩提(paccekabodhi)。 Nāgagāthāvaṇṇanā niṭṭhitā. 那伽偈释义终。 110. Aṭṭhānatanti [Pg.201] kā uppatti? Bārāṇasirañño kira putto daharo eva samāno pabbajitukāmo mātāpitaro yāci. Mātāpitaro naṃ nivārenti. So nivāriyamānopi nibandhatiyeva ‘‘pabbajissāmī’’ti. Tato pubbe vuttaseṭṭhiputtaṃ viya sabbaṃ vatvā anujāniṃsu. ‘‘Pabbajitvā ca uyyāneyeva vasitabba’’nti paṭijānāpesuṃ, so tathā akāsi. Tassa mātā pātova vīsatisahassanāṭakitthiparivutā uyyānaṃ gantvā puttaṃ yāguṃ pāyetvā antarā khajjakādīni ca khādāpetvā yāva majjhanhikasamayā tena saddhiṃ samullapitvā nagaraṃ pavisati. Pitāpi majjhanhike āgantvā taṃ bhojetvā attanāpi bhuñjitvā divasaṃ tena saddhiṃ samullapitvā sāyanhasamayaṃ paṭijagganakapurise ṭhapetvā nagaraṃ pavisati. So evaṃ rattindivaṃ avivitto viharati. 110. 《非处》（Aṭṭhāna）的缘起为何？据说，波罗奈（Bārāṇasī）王之子尚在年少时，便想出家，向父母请求。父母阻止他。他虽被阻止，却仍坚持道：“我定要出家。”于是，（父母）如同先前所说的长者子一般，听完他的一切陈述后，便应允了。他们让他承诺：“出家后必须只住在园林里。”他便那样做了。其母于清晨在两万名舞女的簇拥下，前往园林，让儿子喝了粥，其间又让他吃了硬食等食物，与他交谈直到中午时分，才进入城里。其父亦于中午时分前来，让他用食，自己也吃过之后，整日与他交谈，到了傍晚，留下护卫后，才进入城里。他就这样日夜不得闲静地住着。 Tena kho pana samayena ādiccabandhu nāma paccekabuddho nandamūlakapabbhāre viharati. So āvajjento taṃ addasa – ‘‘ayaṃ kumāro pabbajituṃ asakkhi, jaṭaṃ chindituṃ na sakkotī’’ti. Tato paraṃ āvajji – ‘‘attano dhammatāya nibbijjissati nu kho, no’’ti. Atha ‘‘dhammatāya nibbindanto aticiraṃ bhavissatī’’ti ñatvā ‘‘tassa ārammaṇaṃ dassessāmī’’ti purimanayeneva manosilātalato āgantvā uyyāne aṭṭhāsi. Rājaparisā disvā ‘‘paccekabuddho āgato, mahārājā’’ti ārocesi. Rājā ‘‘idāni me putto paccekabuddhena saddhiṃ anukkaṇṭhito vasissatī’’ti pamuditamano hutvā paccekabuddhaṃ sakkaccaṃ upaṭṭhahitvā tattheva vāsaṃ yācitvā paṇṇasālādivāvihāracaṅkamādisabbaṃ kāretvā vāsesi. So tattha vasanto ekadivasaṃ okāsaṃ labhitvā kumāraṃ pucchi – ‘‘kosi tva’’nti? ‘‘Ahaṃ pabbajito’’ti. ‘‘Pabbajitā nāma na īdisā hontī’’ti. Atha ‘‘bhante, kīdisā honti, kiṃ mayhaṃ ananucchavika’’nti vutte ‘‘tvaṃ attano ananucchavikaṃ na pekkhasi, nanu te mātā vīsatisahassitthīti saddhiṃ pubbaṇhasamaye āgacchantī uyyānaṃ avivittaṃ karoti, pitā cassa mahatā balakāyena sāyanhasamaye jagganakaparisā sakalaṃ rattiṃ, pabbajitā nāma tava sadisā na honti, īdisā pana hontī’’ti tattha ṭhitasseva iddhiyā himavante aññataraṃ vihāraṃ dassesi. So tattha paccekabuddhe ālambanaphalakaṃ nissāya ṭhite ca caṅkamante ca rajanakakammasūcikammādīni karonte ca disvā āha – ‘‘tumhe idha nāgacchatha, pabbajjā ca tumhehi anuññātā’’ti[Pg.202]? ‘‘Āma, pabbajjā anuññātā, pabbajitakālato paṭṭhāya samaṇā nāma attano nissaraṇaṃ kātuṃ, padesañca icchitaṃ patthitaṃ gantuṃ labhanti, ettakaṃva vaṭṭatī’’ti vatvā ākāse ṭhatvā aṭṭhāna taṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttinti imaṃ upaḍḍhugāthaṃ vatvā dissamānoyeva ākāsena nandamūlakapabbhāraṃ agamāsi. Evaṃ gate paccekabuddhe so attano paṇṇasālaṃ pavisitvā nipajji. Ārakkhapurisopi ‘‘sayito kumāro, idāni kuhiṃ gamissatī’’ti pamatto niddaṃ okkami. So tassa pamattabhāvaṃ ñatvā pattacīvaramādāya araññaṃ pāvisi. Tatra ca ṭhito vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā paccekabuddhaṭṭhānaṃ gato. Tatra ca ‘‘kathamadhigata’’nti pucchito ādiccabandhunā vuttaṃ upaḍḍhagāthaṃ paripuṇṇaṃ katvā abhāsi. 那时，有一位名叫阿底迦般度(Ādiccabandhu)的独觉佛，住在难陀根山窟(Nandamūlakapabbhāra)中。他以神通观察，看到了那位王子，心想：“这位王子没能真正地出家，他无法斩断贪爱的纠缠。”接着他又思惟：“他会因自身的法性而生起厌离吗？”他知道：“若依其自性而生厌离，将耗费漫长的时间。”于是想：“我应当给他一个（修行的）所缘。”便如前述，从曼诺师罗石台前来，伫立于园中。国王的侍从看见后禀报：“大王，一位独觉佛来了！”国王心想：“如今我儿与独觉佛共住，将不再烦恼了。”他心生欢喜，恭敬地承事独觉佛，并请求他就地安住，为他建造了茅屋、日间住处、经行处等一切所需，让他住了下来。独觉佛住在那儿，一日觅得良机，问王子道：“你是谁？”“我是出家人。”“出家人并非如此。”王子问：“尊者，那该是怎样？我有何不当之处？”独觉佛说：“你难道不见自己的不当之处吗？你的母亲在上午带领一千名侍女前来，令此园林不得寂静；你的父亲在傍晚带着大批卫队前来，守卫们则整夜（在此喧扰）。出家人不像你这样，而是像这样……”说罢，他便立于原地，以神通力示现了喜马拉雅山中的一座精舍。王子看见那里的独觉佛们，有的倚着禅板而立，有的在经行，有的在做染色、缝纫等工作，便问道：“你们不来这里吗？出家是你们所允许的吗？”“是的，出家是被允许的。自出家之时起，沙门便可寻求自身的解脱，可前往任何意欲之处，仅此而已。”说罢，他伫立于空中，诵出这半首偈颂：“于乐众者，无有是处，能证暂时解脱。”说完，便在众人眼前，凌空向难陀根山窟飞去。独觉佛离去后，王子回到自己的茅屋躺下。守卫心想：“王子睡着了，现在他能去哪里呢？”便放松了警惕，沉沉睡去。王子察知他们懈怠，便拿起衣钵(pattacīvara)，进入了林中。他在那里安住，开始修习观(vipassanā)，亲证了独觉菩提，然后前往独觉佛的住处。在那里，当被问及“如何证得”时，他便将阿底迦般度所说的那半首偈颂补充完整，诵了出来。 Tassattho – aṭṭhāna tanti aṭṭhānaṃ taṃ, akāraṇaṃ tanti vuttaṃ hoti. Anunāsikalopo kato ‘‘ariyasaccāna dassana’’ntiādīsu (khu. pā. 5.11; su. ni. 270) viya. Saṅgaṇikāratassāti gaṇābhiratassa. Yanti kāraṇavacanametaṃ ‘‘yaṃ hirīyati hirīyitabbenā’’tiādīsu (dha. sa. 30) viya. Phassayeti adhigacche. Sāmayikaṃ vimuttinti lokiyasamāpattiṃ. Sā hi appitappitasamaye eva paccatthikehi vimuccanato ‘‘sāmayikā vimuttī’’ti vuccati. Taṃ sāmayikaṃ vimuttiṃ. Aṭṭhānaṃ taṃ, na taṃ kāraṇaṃ vijjati saṅgaṇikāratassa, yena kāraṇena vimuttiṃ phassaye iti etaṃ ādiccabandhussa paccekabuddhassa vaco nisamma saṅgaṇikāratiṃ pahāya yoniso paṭipajjanto adhigatomhīti āha. Sesaṃ vuttanayamevāti. 其义——aṭṭhāna者，即aṭṭhānaṃ taṃ，是谓akāraṇaṃ（无因）。此处鼻音已脱落，犹如“ariyasaccāna dassana（见圣谛）”等句（《小诵》5.11；《经集》270）。saṅgaṇikāratassa者，谓乐于交往者。yanti是表原因之词，犹如“yaṃ hirīyati hirīyitabbenā（因可耻而耻）”等句（《法集论》30）。phassaye者，谓能证得。sāmayikaṃ vimutti（时解脱）者，谓世间定(lokiyasamāpatti)。彼仅于安止之时，从诸障法(paccatthikehi)解脱，故名“时解脱”。对乐于交往者而言，证得彼时解脱，此为非处，无有其因。此乃日亲(Ādiccabandhu)独觉佛之言，闻此言已，舍离交往之乐，如理行道，我已证得。余者如前所说。 Aṭṭhānagāthāvaṇṇanā niṭṭhitā. 非处偈释义终。 Dutiyavaggo niṭṭhito. 第二品终。 111. Diṭṭhīvisūkānīti kā uppatti? Aññataro kira bārāṇasirājā rahogato cintesi – ‘‘yathā sītādīnaṃ paṭighātakāni uṇhādīni atthi, atthi nu kho evaṃ vaṭṭapaṭighātakaṃ vivaṭṭaṃ, no’’ti? So amacce pucchi – ‘‘vivaṭṭaṃ jānāthā’’ti? Te ‘‘jānāma, mahārājā’’ti āhaṃsu. Rājā ‘‘kiṃ ta’’nti? Tato ‘‘antavā loko’’tiādinā nayena sassatucchedaṃ kathesuṃ. Rājā ‘‘ime na jānanti, sabbepime diṭṭhigatikā’’ti [Pg.203] sayameva tesaṃ vilomatañca ayuttatañca disvā ‘‘vaṭṭapaṭighātakaṃ vivaṭṭaṃ atthi, taṃ gavesitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Imañca udānagāthaṃ abhāsi paccekabuddhānaṃ majjhe byākaraṇagāthañca. 111. “见之荆棘”缘起为何？据说，波罗奈(Bārāṇasī)有王，独处静思：“犹如寒冷等有热等为对治，轮回(vaṭṭa)亦有对治之还灭(vivaṭṭa)否？”彼问诸大臣：“汝等知还灭否？”彼等答曰：“大王，我等知之。”王问：“何为还灭？”于是彼等以“世间有边”等方式，宣说常见与断见。王思：“此等无知，皆为见行者(diṭṭhigatikā)。”自见其颠倒不当，复思：“必有对治轮回之还灭，应寻觅之。”遂舍王位而出家，修习观(vipassanā)，证得独觉菩提(paccekabodhi)。彼于独觉佛众中，说此自说偈(udānagāthā)及记说偈(byākaraṇagātha)。 Tassattho – diṭṭhīvisūkānīti dvāsaṭṭhidiṭṭhigatāni. Tāni hi maggasammādiṭṭhiyā visūkaṭṭhena vijjhanaṭṭhena vilomaṭṭhena ca visūkāni, evaṃ diṭṭhiyā visūkāni, diṭṭhi eva vā visūkāni diṭṭhivisūkāni. Upātivattoti dassanamaggena atikkanto. Patto niyāmanti avinipātadhammatāya sambodhiparāyaṇatāya ca niyatabhāvaṃ adhigato, sammattaniyāmasaṅkhātaṃ vā paṭhamamagganti. Ettāvatā paṭhamamaggakiccanipphatti ca tassa paṭilābho ca vutto. Idāni paṭiladdhamaggoti iminā sesamaggapaṭilābhaṃ dasseti. Uppannañāṇomhīti uppannapaccekabodhiñāṇo amhi. Etena phalaṃ dasseti. Anaññaneyyoti aññehi idaṃ saccanti na netabbo. Etena sayambhutaṃ dasseti, patte vā paccekabodhiñāṇe aññaneyyatāya abhāvā sayaṃvasitaṃ. Samathavipassanāya vā diṭṭhivisūkāni upātivatto, ādimaggena niyāmaṃ patto, sesehi paṭiladdhamaggo, phalañāṇena uppannañāṇo, taṃ sabbaṃ attanāva adhigatoti anaññaneyyoti. Sesaṃ vuttanayeneva veditabbanti. 其义——“见之荆棘”(diṭṭhīvisūkāni)即六十二见。彼等因其有荆棘之义、穿刺之义、相违之义，而与道之正见(maggasammādiṭṭhi)相悖，故为“荆棘”。如是，于见为荆棘，或见即是荆棘，故名“见之荆棘”。“已超越”(upātivatto)指以见道(dassanamagga)超越了（它们）。“已得决定”(patto niyāmaṃ)指因其不堕恶趣之法性(avinipātadhammatā)及以正觉为归趣(sambodhiparāyaṇatā)，而证得决定之状态；或指名为正性决定(sammattaniyāma)的初道。至此，已说初道之功用圆满及其证得。如今，以“已得道”(paṭiladdhamaggo)显示其余诸道之证得。“我已生智”(uppannañāṇomhi)谓我已生起独觉菩提智(paccekabodhiñāṇa)。此句显示果。“不从他导”(anaññaneyyo)谓不须由他人引导说“此是真理”。此句显示自证(sayambhuta)；或谓已证得独觉菩提智，因无为他所导之性，故得自主(sayaṃvasitaṃ)。又或者，以止(samatha)观(vipassanā)超越见之荆棘，以初道得决定，以其余诸道得道，以果智生起智，这一切皆由自己证得，故为“不从他导”。其余应如前述而知。 Diṭṭhīvisūkagāthāvaṇṇanā niṭṭhitā. 见之荆棘偈释义终。 112. Nillolupoti kā uppatti? Bārāṇasirañño kira sūdo antarabhattaṃ pacitvā upanāmesi manuññadassanaṃ sādurasaṃ ‘‘appeva nāma me rājā dhanamanuppādeyyā’’ti. Taṃ rañño gandheneva bhottukamyataṃ janesi, mukhe kheḷaṃ uppādeti. Paṭhamakabaḷe pana mukhe pakkhittamatte sattarasaharaṇisahassāni amateneva phusitāni ahesuṃ. Sūdo ‘‘idāni me dassati, idāni me dassatī’’ti cintesi. Rājāpi ‘‘sakkārāraho sūdo’’ti cintesi, ‘‘rasaṃ sāyitvā pana sakkarontaṃ maṃ pāpako kittisaddo abbhuggaccheyya ‘lolo ayaṃ rājā rasagaruko’’’ti na kiñci abhaṇi. Evaṃ yāva bhojanapariyosānaṃ, tāva sūdo ‘‘idāni dassati, idāni dassatī’’ti cintesi. Rājāpi avaṇṇabhayena na kiñci abhaṇi. Tato sūdo [Pg.204] ‘‘natthi maññe imassa rañño jivhāviññāṇa’’nti. Dutiyadivase asādurasaṃ upanāmesi. Rājā bhuñjanto ‘‘niggahāraho vata, bho, ajja sūdo’’ti jānantopi pubbe viya paccavekkhitvā avaṇṇabhayena na kiñci abhaṇi. Tato sūdo ‘‘rājā neva sundaraṃ nāsundaraṃ jānātī’’ti cintetvā sabbaṃ paribbayaṃ attanāva gahetvā kiñcideva pacitvā rañño deti. Rājā ‘‘aho vata lobho, ahaṃ nāma vīsati nagarasahassāni bhuñjanto imassa lobhena bhattamattampi na labhāmī’’ti nibbijjitvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva imaṃ gāthaṃ abhāsi. 112. “无贪”一偈的起缘为何？据说，波罗奈(Bārāṇasī)国王有一位厨师，为国王烹制了午膳，饭菜赏心悦目、滋味甜美。厨师心想：“或许国王会因此赏赐我钱财。”这饭菜的香气引得国王食欲大开，口中生津。第一口饭刚放入口中，七千味脉便如触甘露。厨师心想：“现在他会赏赐我了，现在他会赏赐我了。”国王也心想：“这厨师值得奖赏。”但他又想：“若我一尝到美味就赏赐他，恐怕会传出恶名，说‘此王贪婪，重于口味’。”于是便一言不发。就这样直到用膳结束，厨师一直想着：“现在他会赏赐我了，现在他会赏赐我了。”国王也因害怕恶名而什么也没说。于是厨师想：“看来这位国王没有舌识。”第二天，他便呈上难吃的饭菜。国王一面吃，一面心知：“今天这厨师实在该受惩罚。”但仍如前日一般思量，因害怕恶名而一言不发。于是厨师心想：“国王根本不知何为美味、何为不美味。”便将所有用度自己取走，随便做了些东西给国王。国王想：“唉，真是贪婪！我身为两万座城池的主人，竟因他的贪婪，连一顿像样的饭都吃不上。”他心生厌离，舍弃王位而出家，修习观(vipassanā)，证得了独觉菩提。他便如前述那样，说了这首偈颂。 Tattha nillolupoti alolupo. Yo hi rasataṇhābhibhūto hoti, so bhusaṃ luppati punappunaṃ luppati, tena ‘‘lolupo’’ti vuccati. Tasmā esa taṃ paṭikkhipanto ‘‘nillolupo’’ti āha. Nikkuhoti ettha kiñcāpi yassa tividhaṃ kuhanavatthu natthi, so ‘‘nikkuho’’ti vuccati. Imissā pana gāthāya manuññabhojanādīsu vimhayamanāpajjanato nikkuhoti ayamadhippāyo. Nippipāsoti ettha pātumicchā pipāsā, tassā abhāvena nippipāso, sādurasalobhena bhottukamyatāvirahitoti attho. Nimmakkhoti ettha paraguṇavināsanalakkhaṇo makkho, tassa abhāvena nimmakkho. Attano gihikāle sūdassa guṇamakkhanābhāvaṃ sandhāyāha. Niddhantakasāvamohoti ettha rāgādayo tayo kāyaduccaritādīni ca tīṇīti cha dhammā yathāsambhavaṃ appasannaṭṭhena sakabhāvaṃ vijahāpetvā parabhāvaṃ gaṇhāpanaṭṭhena kasaṭaṭṭhena ca ‘‘kasāvā’’ti veditabbā. Yathāha – 此处，“无贪”(nillolupo)即不贪婪(alolupo)。若为味爱(rasataṇhā)所征服，则极贪婪，一再贪婪，故称“贪婪者”(lolupo)。因此，彼为排拒此，而言“无贪”。于此，“无伪”(nikkuho)者，虽谓无有三欺骗事(kuhanavatthu)之人，然于此偈，其义为：于美味食等，心不惊奇、不喜乐，故称“无伪”。于此，“无渴”(nippipāso)者，饮欲为渴(pipāsā)，因无此欲，故为“无渴”；其义为：离于因贪美味而有之食欲。于此，“不抹煞(他人之)德”(nimmakkho)者，抹煞(makkha)为坏他人之德相，因无此，故为“不抹煞(他人之)德”。此乃就其为在家者时，不抹煞厨师之德而言。于此，“已涤烦恼垢与痴”(niddhantakasāvamoho)者，当知：贪等三者，及身恶行等三者，此六法，随其所应，以不净故，以能令舍自性而取他性故，以有垢秽故，称为“烦恼垢”(kasāva)。如所说： ‘‘Tattha katame tayo kasāvā? Rāgakasāvo, dosakasāvo, mohakasāvo. Ime tayo kasāvā. Tattha katame aparepi tayo kasāvā? Kāyakasāvo, vacīkasāvo, manokasāvo’’ti (vibha. 924). “此中，何为三烦恼垢？贪烦恼垢、嗔烦恼垢、痴烦恼垢。此为三烦恼垢。此中，复有何为三烦恼垢？身烦恼垢、语烦恼垢、意烦恼垢。”（《分别论》924） Tesu mohaṃ ṭhapetvā pañcannaṃ kasāvānaṃ tesañca sabbesaṃ mūlabhūtassa mohassa niddhantattā niddhantakasāvamoho. Tiṇṇaṃ eva vā kāyavacīmanokasāvānaṃ mohassa ca niddhantattā niddhantakasāvamoho. Itaresu nillolupatādīhi [Pg.205] rāgakasāvassa, nimmakkhatāya dosakasāvassa niddhantabhāvo siddho eva. Nirāsayoti nittaṇho. Sabbaloke bhavitvāti sakalaloke, tīsu bhavesu dvādasasu vā āyatanesu bhavavibhavataṇhāvirahito hutvāti attho. Sesaṃ vuttanayeneva veditabbaṃ. Atha vā tayopi pāde vatvā eko careti eko carituṃ sakkuṇeyyāti evampettha sambandho kātabbo. 由于涤除了（除愚痴外的）五种烦恼垢，以及作为这一切烦恼垢之根本的愚痴，故称“已涤尽烦恼垢与愚痴者”。或者，因涤除了身、语、意三烦恼垢及愚痴，故称“已涤尽烦恼垢与愚痴者”。至于其他，由无贪等，贪烦恼垢得以涤除；由不覆藏，瞋烦恼垢得以涤除，此理已成。“无期望”(Nirāsayo)即无渴爱。“遍于一切世间”(Sabbaloke bhavitvā)是说：于所有世间，即于三有或十二处中，已离于有爱及无有爱，此为义。其余应如前述之理了知。又或者，说了全部三句之后，“独自游行”(eko care)，是说“他能够独自游行”，于此应如是建立关联。 Nillolupagāthāvaṇṇanā niṭṭhitā. 无贪偈释义终。 113. Pāpaṃ sahāyanti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karonto manusse koṭṭhāgārato purāṇadhaññādīni bahiddhā nīharante disvā ‘‘kiṃ, bhaṇe, ida’’nti amacce pucchi. Amaccā ‘‘idāni, mahārāja, navadhaññādīni uppajjissanti, tesaṃ okāsaṃ kātuṃ ime manussā purāṇadhaññādīni chaḍḍentī’’ti āhaṃsu. Rājā ‘‘kiṃ, bhaṇe, itthāgārabalakāyādīnaṃ vattaṃ paripuṇṇa’’nti āha. ‘‘Āma, mahārāja, paripuṇṇa’’nti. ‘‘Tena hi, bhaṇe, dānasālaṃ kāretha, dānaṃ dassāmi, mā imāni dhaññāni anupakārāni vinassantū’’ti. Tato naṃ aññataro diṭṭhigatiko amacco ‘‘mahārāja, natthi dinna’’nti ārabbha yāva ‘‘bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti vatvā nivāresi. Rājā dutiyampi tatiyampi koṭṭhāgāre vilumpante disvā tatheva āṇāpesi. Sopi tatiyampi naṃ ‘‘mahārāja, dattupaññattaṃ yadidaṃ dāna’’ntiādīni vatvā nivāresi. So ‘‘are, ahaṃ attano santakampi na labhāmi dātuṃ, kiṃ me imehi pāpasahāyehī’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Tañca pāpasahāyaṃ garahanto imaṃ udānagāthamāha. 113. 《恶友》偈的缘起为何？据说在波罗奈城（Bārāṇasī），一位国王以盛大王威巡视都城，看见人们从粮仓里将旧谷物等搬出丢弃，便问大臣：“这是怎么回事？”大臣回答：“大王，新谷等即将出产，这些人为了给它们腾出空间，正在丢弃旧谷物等。”国王问：“后宫和军队的供给是否充足？”回答说：“是的，大王，非常充足。”“既然这样，就建造布施堂，我要行布施，不要让这些谷物无益地毁坏掉。”这时，一位持邪见（diṭṭhigatika）的大臣开始劝阻说：“大王，布施没有果报。”接着又说“愚人和智者奔波轮回，最终都会了结苦痛”之类的话来阻止他。国王第二次、第三次看见他们在粮仓里毁弃谷物，还是下了同样的命令。那位大臣也第三次用“大王，布施只是名言施设而已”之类的话来阻止他。国王心想：“咄！我连自己的东西都不能布施吗？要这些恶友何用！”于是他对王位心生厌离，舍位出家，修习观（vipassanā），证得了辟支佛果（paccekabodhi）。他在呵责那个恶友时，说了这首自说偈。 Tassāyaṃ saṅkhepattho – yvāyaṃ dasavatthukāya pāpadiṭṭhiyā samannāgatattā pāpo, paresampi anatthaṃ passatīti anatthadassī, kāyaduccaritādimhi ca visame niviṭṭho, taṃ atthakāmo kulaputto pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ. Sayaṃ na seveti attano vasena taṃ na seveyya. Yadi pana parassa vaso hoti, kiṃ sakkā kātunti vuttaṃ hoti. Pasutanti pasaṭaṃ, diṭṭhivasena tattha tattha lagganti attho. Pamattanti kāmaguṇesu vossaṭṭhacittaṃ, kusalabhāvanārahitaṃ vā. Taṃ [Pg.206] evarūpaṃ sahāyaṃ na seve na bhaje na payirupāse, aññadatthu eko care khaggavisāṇakappoti. 此为简要义：此人因具足十事恶见(pāpadiṭṭhi)而为恶人，又见他人之不义，故为见不义者(anatthadassī)，且陷入身恶行等不正道中。求义的良家子(kulaputta)应远离此等恶友——见不义者与陷入不正道者。自己不应亲近，即不应随己意亲近彼人。然若为他人所制，又能奈何？此即其义。所谓“沉溺”(pasuta)，即是散布，义为因邪见而处处执着。所谓“放逸”(pamatta)，即心已放纵于欲乐，或无善法之修习。对此等友，不应亲近，不应交往，不应奉事，实应如犀角独行。 Pāpasahāyagāthāvaṇṇanā niṭṭhitā. 恶友偈释义终。 114. Bahussutanti kā uppatti? Pubbe kira kassapassa bhagavato sāsane aṭṭha paccekabodhisattā pabbajitvā gatapaccāgatavattaṃ pūretvā devaloke uppannātiādi sabbaṃ anavajjabhojīgāthāya vuttasadisameva. Ayaṃ pana viseso – paccekabuddhe nisīdāpetvā rājā āha – ‘‘ke tumhe’’ti? Te āhaṃsu – ‘‘mayaṃ, mahārāja, bahussutā nāmā’’ti. Rājā ‘‘ahaṃ sutabrahmadatto nāma, sutena tittiṃ na gacchāmi, handa, nesaṃ santike vicitranayadhammadesanaṃ sossāmī’’ti attamano dakkhiṇodakaṃ datvā parivisitvā bhattakiccapariyosāne saṅghattherassa santike nisīditvā ‘‘dhammakathaṃ, bhante, kathethā’’ti āha. So ‘‘sukhito hotu, mahārāja, rāgakkhayo hotū’’ti vatvā uṭṭhito. Rājā ‘‘ayaṃ na bahussuto, dutiyo bahussuto bhavissati, sve tassa vicitradhammadesanaṃ sossāmī’’ti svātanāya nimantesi. Evaṃ yāva sabbesaṃ paṭipāṭi gacchati, tāva nimantesi, te sabbepi ‘‘dosakkhayo hotu, mohakkhayo, gatikkhayo, bhavakkhayo, vaṭṭakkhayo, upadhikkhayo, taṇhakkhayo hotū’’ti evaṃ ekekapadaṃ visesetvā sesaṃ paṭhamasadisameva vatvā uṭṭhahiṃsu. 114. “多闻者”的由来是什么？据说，过去在迦叶世尊的教法中，有八位辟支菩萨出家，圆满往返行持(gatapaccāgatavatta)后生于天界等等，这一切都和《无过食者偈》(Anavajjabhojīgāthā)所说的相似。但这里有个不同之处——国王让辟支佛们坐下后，问道：‘你们是谁？’他们回答说：‘大王，我们名为多闻者。’国王心想：‘我名为闻梵授(Sutabrahmadatta)，我对听闻永不满足，好，我要在他们那里听闻种种善巧的法义开示。’他欢喜地行了献水礼(dakkhiṇodaka)并加以供养，用餐完毕后，他在僧团长老身边坐下，说道：‘尊者，请说法吧。’长老说：‘愿大王安乐，愿贪欲灭尽。’说完就起身了。国王心想：‘这位不是多闻者，第二位应该是多闻者，明天我要听他开示种种善巧的法。’于是为第二天而邀请了他。国王就这样依次邀请了所有的人，他们也都各自将一句祝福换作‘愿嗔恚灭尽’、‘愿愚痴灭尽’、‘愿趣灭尽’、‘愿有灭尽’、‘愿轮回灭尽’、‘愿所依灭尽’或‘愿渴爱灭尽’，而其余部分则与第一位所说相同，说完便起身了。 Tato rājā – ‘‘ime ‘bahussutā maya’nti bhaṇanti, na ca tesaṃ vicitrakathā, kimetehi vutta’’nti tesaṃ vacanatthaṃ upaparikkhitumāraddho. Atha ‘‘rāgakkhayo hotū’’ti upaparikkhanto ‘‘rāge khīṇe dosopi mohopi aññataraññatarepi kilesā khīṇā hontī’’ti ñatvā attamano ahosi ‘‘nippariyāyabahussutā ime samaṇā. Yathāpi hi purisena mahāpathaviṃ vā ākāsaṃ vā aṅguliyā niddisantena na aṅgulimattova padeso niddiṭṭho hoti. Api ca kho pana sakalapathavī ākāsā eva niddiṭṭhā honti. Evaṃ imehi ekekaṃ atthaṃ niddisantehi aparimāṇā atthā niddiṭṭhā hontī’’ti. Tato so ‘‘kudāssu nāmāhampi evaṃ bahussuto bhavissāmī’’ti tathārūpaṃ bahussutabhāvaṃ patthento [Pg.207] rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthamabhāsi. 于是国王想：“这些人自称‘我们博学多闻’，言谈却不巧妙，他们说了些什么呢？”便开始探究他们话语的含义。当他探究“愿贪欲灭尽”时，了知“贪欲灭尽时，嗔与痴以及其他任何烦恼也都灭尽了”，便心生欢喜：“这些沙门是无需辗转解释的博学者。就如有人用手指点大地或虚空，所指出的并非仅手指大小之处，而是指出了整个大地和虚空。同样，他们指出一个义理，就等于指出了无量的义理。”于是他想：“我何时才能如此博学呢？”他渴望达到那样的博学境界，便舍弃王位而出家，修行观(vipassanā)，证得了辟支菩提(paccekabodhi)，然后说出这首自说偈(udānagāthā)。 Tatthāyaṃ saṅkhepattho – bahussutanti duvidho bahussuto tīsu piṭakesu atthato nikhilo pariyattibahussuto ca, maggaphalavijjābhiññāpaṭivedhako paṭivedhabahussuto ca. Āgatāgamo dhammadharo. Uḷārehi pana kāyavacīmanokammehi samannāgato uḷāro. Yuttapaṭibhāno ca muttapaṭibhāno ca yuttamuttapaṭibhāno ca paṭibhānavā. Pariyattiparipucchādhigamavasena vā tividho paṭibhānavā veditabbo. Yassa hi pariyatti paṭibhāti, so pariyattipaṭibhānavā. Yassa atthañca ñāṇañca lakkhaṇañca ṭhānāṭṭhānañca paripucchantassa paripucchā paṭibhāti, so paripucchāpaṭibhānavā. Yassa maggādayo paṭividdhā honti, so adhigamapaṭibhānavā. Taṃ evarūpaṃ bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ. Tato tassānubhāvena attatthaparatthaubhayatthabhedato vā diṭṭhadhammikasamparāyikaparamatthabhedato vā anekappakārāni aññāya atthāni, tato ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādīsu (ma. ni. 1.18; saṃ. ni. 2.20) kaṅkhāṭṭhāniyesu vineyya kaṅkhaṃ vicikicchaṃ vinetvā vināsetvā evaṃ katasabbakicco eko care khaggavisāṇakappoti. 此中，此为简略义——“多闻者(bahussuta)”有二种：其一为于三藏义理完全通达的“教理多闻者(pariyattibahussuta)”，其二为通达道、果、明、神通的“通达多闻者(paṭivedhabahussuta)”。传承圣教者即是“持法者(dhammadharo)”。又，具足殊胜身、语、意业者，是为“尊贵者(uḷāra)”。具足相应辩才(yuttapaṭibhāna)、无碍辩才(muttapaṭibhāna)与相应无碍辩才(yuttamuttapaṭibhāna)者，是为“具辩才者(paṭibhānavā)”。或者，依教理(pariyatti)、遍问(paripucchā)与证悟(adhigama)，当知“具辩才者”有三种。若人于教理有辩才，是为“教理辩才者(pariyattipaṭibhānavā)”。若人于他人询问义理、智、相、处与非处时，于遍问有辩才，是为“遍问辩才者(paripucchāpaṭibhānavā)”。若人已通达道等，是为“证悟辩才者(adhigamapaṭibhānavā)”。应当亲近如是多闻、持法、尊贵、具辩才的善友。依其威力，了知自利、他利、俱利，或现法利、后世利、究竟利等种种利益，从而于‘我于过去世为曾有耶？’等诸疑惑处，调伏其疑，断除、破坏其惑。如是已办一切所作，当如犀角独行。 Bahussutagāthāvaṇṇanā niṭṭhitā. 多闻偈释义终。 115. Khiḍḍaṃ ratinti kā uppatti? Bārāṇasiyaṃ kira vibhūsakabrahmadatto nāma rājā pātova yāguṃ vā bhattaṃ vā bhuñjitvā nānāvidhavibhūsanehi attānaṃ vibhūsāpetvā mahāādāse sakalaṃ sarīraṃ disvā yaṃ na icchati, taṃ apanetvā aññena vibhūsanena vibhūsāpeti. Tassa ekadivasaṃ evaṃ karontassa bhattavelā majjhanhikā sampattā. Vippakatavibhūsitova dussapaṭṭena sīsaṃ veṭhetvā bhuñjitvā divāseyyaṃ upagañchi. Punapi uṭṭhahitvā tatheva karoto sūriyo oggato. Evaṃ dutiyadivasepi tatiyadivasepi. Athassa evaṃ maṇḍanappasutassa piṭṭhirogo udapādi. Tassa etadahosi – ‘‘aho re, ahaṃ sabbathāmena vibhūsantopi imasmiṃ kappake vibhūsane asantuṭṭho lobhaṃ uppādesiṃ, lobho ca nāmesa apāyagamanīyo [Pg.208] dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthamabhāsi. 115. 《嬉戏与爱乐》的缘起为何？相传在波罗奈城(Bārāṇasiyaṃ)，有位名叫爱饰梵授(Vibhūsakabrahmadatto)的国王。他每天清晨用过粥或饭后，便以各式各样的饰品来装饰自己，然后在大镜中审视全身，凡有不满意之处，便取下换上其他饰品。有一天，他如此行事，不觉已到了正午的用餐时间。他装饰尚未完毕，便用布巾裹头，用完餐后就去午睡了。醒来后又继续如此，直到太阳西沉。第二天、第三天也是这样。后来，如此沉迷于装饰的他，背痛发作。他心想：“唉！我已竭尽全力来装饰，却仍对这手肘上的饰品不满意而生起贪欲。贪爱此法，实为趣向恶道之因，我定要断除此贪！”于是，他舍弃王位而出家，修行观(vipassanto)，证得辟支菩提(paccekabodhi)，说出此自说偈。 Tattha khiḍḍā ca rati ca pubbe vuttāva. Kāmasukhanti vatthukāmasukhaṃ. Vatthukāmāpi hi sukhassa visayādibhāvena ‘‘sukha’’nti vuccanti. Yathāha – ‘‘atthi rūpaṃ sukhaṃ sukhānupatita’’nti (saṃ. ni. 3.60). Evametaṃ khiḍḍaṃ ratiṃ kāmasukhañca imasmiṃ okāsaloke analaṅkaritvā alanti akatvā, etaṃ tappakanti vā sārabhūtanti vā evaṃ aggahetvā. Anapekkhamānoti tena analaṅkaraṇena anapekkhaṇasīlo apihāluko nittaṇho. Vibhūsaṭṭhānā virato saccavādīti tattha vibhūtā duvidhā – agārikavibhūsā ca anagārikavibhūsā ca. Sāṭakaveṭhanamālāgandhādivibhūsā agārikavibhūsā nāma. Pattamaṇḍanādivibhūsā anagārikavibhūsā. Vibhūsā eva vibhūsaṭṭhānaṃ, tasmā vibhūsaṭṭhānā tividhāya viratiyā virato. Avitathavacanato saccavādīti evamattho daṭṭhabbo. 于此，嬉戏与爱乐如前所述。欲乐(kāmasukha)是指事物欲之乐。因为事物欲也因是乐的所缘等，故被称为“乐”。如所说：“有色是乐，随顺于乐”（《相应部》3.60）。如此，对此世间的嬉戏、爱乐与欲乐不加装饰，不认为“这已足够”，或不执取其为“有益”或“是精华”。不顾念者(anapekkhamāno)，即因此不装饰而有不顾念之习性，无贪求，无渴爱。“远离装饰处，说谛语者”，于此，装饰(vibhūsā)有两种：在家装饰与非家装饰。衣、头巾、花环、香料等装饰，名为在家装饰。装饰衣钵等，为非家装饰。装饰即是装饰处，是故，以三种离远离装饰处。因言不虚妄，故为说谛语者。义应如是知。 Vibhūsaṭṭhānagāthāvaṇṇanā niṭṭhitā. 装饰处偈释义终。 116. Puttañca [Pg.209] dāranti kā uppatti? Bārāṇasiyaṃ kira rañño putto daharakāleyeva abhisitto rajjaṃ kāresi. So paṭhamagāthāya vuttapaccekabodhisatto viya rajjasiriṃ anubhavanto ekadivasaṃ cintesi – ‘‘ahaṃ rajjaṃ kārento bahūnaṃ dukkhaṃ karomi, kiṃ me ekabhattatthāya iminā pāpena, handa, sukhamuppādemī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi. 116. “子与妻”是何缘起？据说，波罗奈(Bārāṇasī)国王之子，于年少时即受灌顶而治理王国。他如第一偈中所说的辟支菩萨一般，享受着王国的荣耀，一日思惟：‘我治理王国，令众多有情受苦，为我一食之故而造此恶业，于我何益？且让我生起安乐！’于是他舍弃王国而出家，修习观(vipassanā)，证得辟支菩提(paccekabodhi)后，诵此优陀那偈(udānagātha)。 Tattha dhanānīti muttāmaṇiveḷuriyasaṅkhasilāpavāḷarajatajātarūpādīni ratanāni. Dhaññānīti sālivīhiyavagodhumakaṅguvarakakudrūsakappabhedāni satta sesāparaṇṇāni ca. Bandhavānīti ñātibandhugottabandhumittabandhusippabandhuvasena catubbidhabandhave. Yathodhikānīti sakasakaodhivasena ṭhitāniyeva. Sesaṃ vuttanayamevāti. 于此，“诸财”(dhanāni)指珍珠、宝石、琉璃、海螺、水晶、珊瑚、银、金等珍宝。“诸谷”(dhaññāni)指稻、米、大麦、小麦、黍、稗、小米等七种，以及其余豆类。“诸亲”(bandhavāni)指依血缘、宗族、朋友、技艺之故而有的四种亲属。“随所有”(yathodhikāni)指安住于各自的所有。其余如前已说。 Puttadāragāthāvaṇṇanā niṭṭhitā. 子妻偈释义终。 117. Saṅgo esoti kā uppatti? Bārāṇasiyaṃ kira pādalolabrahmadatto nāma rājā ahosi. So pātova yāguṃ vā bhattaṃ vā bhuñjitvā tīsu pāsādesu tividhāni nāṭakāni passati. Tividhā nāma nāṭakā pubbarājato āgataṃ, anantararājato āgataṃ, attano kāle uṭṭhitanti. So ekadivasaṃ pātova daharanāṭakapāsādaṃ gato. Tā nāṭakitthiyo ‘‘rājānaṃ ramāpessāmā’’ti sakkassa devānamindassa accharāyo viya atimanoharaṃ naccagītavāditaṃ payojesuṃ. Rājā ‘‘anacchariyametaṃ daharāna’’nti asantuṭṭho hutvā majjhimanāṭakapāsādaṃ gato, tāpi nāṭakitthiyo tatheva akaṃsu. So tatthapi tatheva asantuṭṭho hutvā mahallakanāṭakapāsādaṃ gato, tāpi tatheva akaṃsu. Rājā dve tayo rājaparivaṭṭe atītānaṃ tāsaṃ mahallakabhāvena aṭṭhikīḷanasadisaṃ naccaṃ disvā gītañca amadhuraṃ sutvā punadeva daharanāṭakapāsādaṃ, puna majjhimanāṭakapāsādanti evampi vicaritvā katthaci asantuṭṭho cintesi – ‘‘imā nāṭakitthiyo sakkaṃ devānamindaṃ accharāyo viya maṃ ramāpetukāmā sabbathāmena naccagītavāditaṃ payojesuṃ. Svāhaṃ katthaci asantuṭṭho lobhaṃ vaḍḍhemi. Lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi. 117. 此颂缘起为何？据说，在波罗奈城(Bārāṇasiyaṃ)有一位名叫奔足梵授(Pādalolabrahmadatta)的国王。他清晨用过粥或饭后，便在三座宫殿中观看三种歌舞。所谓三种歌舞，即是：来自前王时代的、来自前一任国王时代的，以及在他自己时代兴起的。一日清晨，他去了青年舞女的宫殿。那些舞女们心想：“我们要让国王欢喜”，便如天主帝释(Sakka devānaminda)的天女(accharā)一般，表演了极为悦意的歌舞音乐。国王心想：“这些年轻人的表演不足为奇”，感到不满足，便去了中年舞女的宫殿，那些舞女也同样表演。他在那里也同样不满足，又去了老年舞女的宫殿，她们也同样表演。国王见到那些历经二三代王朝更迭的老年舞女，因其年迈，舞蹈有如骨骸嬉戏，歌声也不甜美，于是又回到青年舞女的宫殿，再到中年舞女的宫殿。如此来回走动，却在任何一处都不满足，他思忖道：“这些舞女们想让我欢喜，便如天女取悦天主帝释一般，竭尽全力表演歌舞音乐。而我却在任何一处都不满足，只是增长了贪欲。此贪实为导向恶趣之法，我应降伏此贪！”于是他舍弃王位而出家，修习观(vipassanā)，证得独觉菩提(paccekabodhi)后，诵出了此自说偈。 Tassattho – saṅgo esoti attano upabhogaṃ niddisati. So hi sajjanti tattha pāṇino kaddame paviṭṭho hatthī viyāti saṅgo. Parittamettha sokhyanti ettha pañcakāmaguṇūpabhogakāle viparītasaññāya uppādetabbato kāmāvacaradhammapariyāpannato vā lāmakaṭṭhena sokhyaṃ parittaṃ, vijjuppabhāya obhāsitanaccadassanasukhaṃ iva ittaraṃ, tāvakālikanti vuttaṃ hoti. Appassādo dukkhamevettha bhiyyoti ettha ca yvāyaṃ ‘‘yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) vutto, so yamidaṃ ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo, idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya yadi gaṇanāyā’’ti evamādinā (ma. ni. 1.167) nayenettha dukkhaṃ vuttaṃ, taṃ upanidhāya appo udakabindumatto hoti, atha kho dukkhameva bhiyyo bahu, catūsu samuddesu udakasadisaṃ hoti. Tena vuttaṃ ‘‘appassādo dukkhamevettha [Pg.210] bhiyyo’’ti. Gaḷo esoti assādaṃ dassetvā ākaḍḍhanavasena baḷiso viya eso, yadidaṃ pañcakāmaguṇā. Iti ñatvā matimāti evaṃ jānitvā buddhimā paṇḍito puriso sabbametaṃ pahāya eko care khaggavisāṇakappoti. 其义——“此为缚”，是指自身的享用。诚然，众生于彼执着，如象陷入泥沼，故为“缚”。“此处乐少”，是因在享受五欲时，由颠倒想而生，或因其仅属欲界法，本质下劣，故乐为少，如闪电光中所见舞蹈之乐般，短暂而片刻。此即所谓“少”。“此中味少苦更多”，于此，如所说：“诸比丘，缘此五欲而生起乐与喜，此为诸欲之味。”（《中部》1.166）此味，与“诸比丘，诸欲有何过患？于此，诸比丘，有良家子以治印、计算等技艺谋生……”（《中部》1.167）等经文中所说之苦相比，则少如一滴水。然而，苦实为更多、广大，如四大海之水。故说：“味少苦更多于此”。“此为钩”，是说此五欲先示其味，后以其力牵引，犹如鱼钩。“智者如是知”，即如是了知后，有慧的贤智之人，应舍此一切，如犀角独行。 Saṅgagāthāvaṇṇanā niṭṭhitā. 缚偈释义终。 118. Sandālayitvānāti kā uppatti? Bārāṇasiyaṃ kira anivattabrahmadatto nāma rājā ahosi. So saṅgāmaṃ otiṇṇo ajinitvā aññaṃ vā kiccaṃ āraddho aniṭṭhapetvā na nivattati, tasmā naṃ evaṃ sañjāniṃsu. So ekadivasaṃ uyyānaṃ gacchati. Tena ca samayena davaḍāho uṭṭhāsi. So aggi sukkhāni ceva haritāni ca tiṇādīni dahanto anivattamāno eva gacchati. Rājā taṃ disvā tappaṭibhāganimittaṃ uppādesi. ‘‘Yathāyaṃ davaḍāho, evameva ekādasavidho aggi sabbe satte dahanto anivattamāno gacchati mahādukkhaṃ uppādento, kudāssu nāmāhampi imassa dukkhassa nivattanatthaṃ ayaṃ aggi viya ariyamaggañāṇagginā kilese dahanto anivattamāno gaccheyya’’nti? Tato muhuttaṃ gantvā kevaṭṭe addasa nadiyaṃ macche gaṇhante. Tesaṃ jālantare paviṭṭho eko mahāmaccho jālaṃ bhetvā palāyi. Te ‘‘maccho jālaṃ bhetvā gato’’ti saddamakaṃsu. Rājā tampi vacanaṃ sutvā tappaṭibhāganimittaṃ uppādesi – ‘‘kudāssu nāmāhampi ariyamaggañāṇena taṇhādiṭṭhijālaṃ bhetvā asajjamāno gaccheyya’’nti? So rajjaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi, imañca udānagāthamabhāsi. 118. 关于“破除”这句偈颂的由来是什么？据说在波罗奈(Bārāṇasī)，有位名叫不退转梵授(Anivattabrahmadatta)的国王。他一旦投入战争，若不获胜，或开始做其他事，若不完成，便不退回，因此人们如此认识他。有一天，他前往御苑。就在那时，林中大火燃起。那火焚烧着干枯与青绿的草木等，毫不退转地蔓延。国王见到此景，便生起了相应的影像：“正如这场林火，十一种火亦如是焚烧一切众生，毫不退转地蔓延，生起大苦。我何时才能为了平息此苦，像这火一样，以圣道智火焚烧诸烦恼，毫不退转地前进呢？”其后，前行片刻，他看见渔夫在河中捕鱼。一条大鱼进入他们的网中，却冲破渔网逃走了。他们便喊道：“鱼破网跑了！”国王听到此话，也生起了相应的影像：“我何时才能以圣道智冲破贪爱与邪见之网，毫无挂碍地前进呢？”于是他舍弃王位而出家，修习观(vipassanā)，亲证了独觉菩提，并诵出了这首自说偈。 Tassā dutiyapāde jālanti suttamayaṃ vuccati. Ambūti udakaṃ, tattha caratīti ambucārī, macchassetaṃ adhivacanaṃ. Salile ambucārī salilambucārī. Tasmiṃ nadīsalile jālaṃ bhetvā gataambucārīvāti vuttaṃ hoti. Tatiyapāde daḍḍhanti daḍḍhaṭṭhānaṃ vuccati. Yathā aggi daḍḍhaṭṭhānaṃ puna na nivattati, na tattha bhiyyo āgacchati, evaṃ maggañāṇagginā daḍḍhakāmaguṇaṭṭhānaṃ anivattamāno tattha bhiyyo anāgacchantoti vuttaṃ hoti. Sesaṃ vuttanayamevāti. 在该偈颂的第二句中，“网”(jālaṃ)指的是由线所成者。“水”(ambu)即是水(udakaṃ)，“在其中游行”(tattha carati)故称“水中游行者”(ambucārī)，此为鱼的异名。在水中(salile)的游行者(ambucārī)，即是“水中游行者”(salilambucārī)。此句意为：如在彼河水中冲破罗网而去的“水中游行者”。在第三句中，“已烧”(daḍḍhaṃ)指的是已烧之处。犹如火不再返回已烧之处，不再重临其地，同样地，（圣者）以道智之火焚烧了欲乐之处后，便不再退转，不再去到那里。其余的解释方法如前所述。 Sandālagāthāvaṇṇanā niṭṭhitā. 商陀罗偈释义终。 119. Okkhittacakkhūti [Pg.211] kā uppatti? Bārāṇasiyaṃ kira cakkhulolabrahmadatto nāma rājā pādalolabrahmadatto viya nāṭakadassanaṃ anuyutto hoti. Ayaṃ pana viseso – so asantuṭṭho tattha tattha gacchati. Ayaṃ taṃ taṃ nāṭakaṃ disvā atīva abhinanditvā nāṭakadassanaparivattanena taṇhaṃ vaḍḍhento vicarati. So kira nāṭakadassanatthaṃ āgataṃ aññataraṃ kuṭumbiyabhariyaṃ disvā rāgaṃ uppādesi. Tato saṃvegaṃ āpajjitvā puna ‘‘are, ahaṃ imaṃ taṇhaṃ vaḍḍhento apāyaparipūrako bhavissāmi, handa, naṃ niggaṇhāmī’’ti pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi. 119. “垂目”一偈的缘起为何？据说，在波罗奈(Bārāṇasī)，有一位名叫眼贪梵授(Cakkhulolabrahmadatta)的国王，他像足贪梵授(Pādalolabrahmadatta)一样，沉迷于观看戏剧。但不同的是，他不知满足，到处观戏。他每看一场戏都极为喜爱，因沉浸于观戏而增长贪欲，四处游荡。据说，他看到一位为观戏而来的有家室的妇女，便生起了贪欲。其后，他生起悚惧之心，心想：“唉，我若如此增长贪欲，将会充满恶趣。我当制伏它！”于是他出家修行观(vipassanā)，证得独觉菩提，为呵责自己先前的行径，并彰显对治之功德，而诵此自说偈。 Tattha okkhittacakkhūti heṭṭhākhittacakkhu, sattagīvaṭṭhikāni paṭipāṭiyā ṭhapetvā parivajjanagahetabbadassanatthaṃ yugamattaṃ pekkhamānoti vuttaṃ hoti. Na tu hanukaṭṭhinā hadayaṭṭhiṃ saṅghaṭṭento. Evañhi okkhittacakkhutā na samaṇasāruppā hoti. Na ca pādaloloti ekassa dutiyo, dvinnaṃ tatiyoti evaṃ gaṇamajjhaṃ pavisitukāmatāya kaṇḍūyamānapādo viya abhavanto, dīghacārikaanivattacārikavirato. Guttindriyoti chasu indriyesu idha manindriyassa visuṃ vuttattā vuttāvasesavasena ca gopitindriyo. Rakkhitamānasānoti mānasaṃ eva mānasānaṃ, taṃ rakkhitamassāti rakkhitamānasāno. Yathā kilesehi na viluppati, evaṃ rakkhitacittoti vuttaṃ hoti. Anavassutoti imāya paṭipattiyā tesu tesu ārammaṇesu kilesaanvassavavirahito. Apariḍayhamānoti kilesaggīhi apariḍayhamāno. Bahiddhā vā anavassuto, ajjhattaṃ apariḍayhamāno. Sesaṃ vuttanayamevāti. 于此颂中，“垂目”指目往下垂，七节颈骨次第安立，为见当舍当取之境而观前方一轭之地。而非以颔骨抵于胸骨，如此垂目不符沙门威仪。“不躁动于足”指不为进入众人之中，如足痒者般躁动，如一人欲先于另一人，二人欲先于他们。远离长途跋涉与无定游行。“守护诸根”指于六根中，此处意根已由“善护心意”单独说明，故此句意为守护其余诸根。“善护心意”即善护自心，心为彼所护，故称“善护心意”。此谓守护其心，不为诸烦恼所侵夺。“无漏”指依此行道，于种种境，远离烦恼之漏。“不燃”指不为烦恼之火所燃烧。或为外无漏，内不燃。其余如已说之理。 Okkhittacakkhugāthāvaṇṇanā niṭṭhitā. 垂目偈颂释义终。 120. Ohārayitvāti kā uppatti? Bārāṇasiyaṃ kira aññopi cātumāsikabrahmadatto nāma rājā catumāse catumāse uyyānakīḷaṃ gacchati. So ekadivasaṃ gimhānaṃ majjhimamāse uyyānaṃ pavisanto uyyānadvāre pattasañchannaṃ pupphālaṅkatasākhāviṭapaṃ pāricchattakakoviḷāraṃ disvā ekaṃ pupphaṃ gahetvā uyyānaṃ pāvisi. Tato ‘‘raññā aggapupphaṃ gahita’’nti aññataropi amacco hatthikkhandhe ṭhito ekameva pupphaṃ aggahesi. Etenevupāyena sabbo [Pg.212] balakāyo aggahesi. Pupphehi anassādentā pattampi gaṇhiṃsu. So rukkho nippattapuppho khandhamattova ahosi. Rājā sāyanhasamaye uyyānā nikkhamanto taṃ disvā ‘‘kiṃ kato ayaṃ rukkho, mamāgamanavelāya maṇivaṇṇasākhantaresu pavāḷasadisapupphālaṅkato ahosi, idāni nippattapuppho jāto’’ti cintento tasseva avidūre apupphitarukkhaṃ sañchannapalāsaṃ addasa. Disvā cassa etadahosi – ‘‘ayaṃ rukkho pupphabharitasākhattā bahujanassa lobhanīyo ahosi, tena muhutteneva byasanaṃ patto. Ayaṃ panañño alobhanīyattā tatheva ṭhito. Idañcāpi rajjaṃ pupphitarukkho viya lobhanīyaṃ, bhikkhubhāvo pana apupphitarukkho viya alobhanīyo. Tasmā yāva idampi ayaṃ rukkho viya na viluppati, tāva ayamañño sañchannapatto yathā pāricchattako, evaṃ kāsāvena sañchanno hutvā pabbajeyya’’nti. So rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi. 120. 所谓“舍弃”是何因缘？据说在波罗奈（Bārāṇasī）城，另有一位名叫四月梵授（Cātumāsikabrahmadatta）的国王，每四个月便去园林游玩。有一次，在盛夏时节，他进入园林时，在园林门口看见一棵巴瑞恰达树（pāricchattaka），其枝条为树叶所覆盖、为花朵所庄严，便摘了一朵花进入园林。之后，一位站在象背上的大臣见国王摘了顶上的花，也摘了一朵。以此方式，全军都摘了花。他们不满足于花，连叶子也摘了。那棵树变得无叶无花，只剩下树干。傍晚时分，国王从园林出来，看到此景，心想：“这棵树怎么了？我来的时候，它在宝石色的枝条间还点缀着珊瑚般的花朵，现在却花叶全无了。”他思索着，在不远处看到一棵没有开花的树，枝叶茂盛。看到这棵树，他心生此念：“这棵树因为枝上开满了花，为众人所贪爱，所以片刻间就遭此灾祸。而另一棵树因为不引人贪爱，所以安然无恙。这王位也像开花的树一样，引人贪爱；而比丘的生活则像没有开花的树一样，不引人贪爱。因此，趁着这王位还没有像这棵树一样被毁坏，我应当像那棵枝叶繁茂的巴瑞恰达树一样，身披袈裟而出家。”于是，他舍弃王位出家，修习毘婆舍那（vipassanā），证得辟支菩提（paccekabodhi），说了此自说偈（udānagāthā）。 Tattha kāsāyavattho abhinikkhamitvāti imassa pādassa gehā nikkhamitvā kāsāyavatthanivattho hutvāti evamattho veditabbo. Sesaṃ vuttanayeneva sakkā viññātunti na vitthāritanti. 此处“身着袈裟而出家”（kāsāyavattho abhinikkhamitvā）此句之义，应理解为：从家中出来，成为身着袈裟之人。其余部分可以依照前述方法得知，故不详述。 Pāricchattakagāthāvaṇṇanā niṭṭhitā. 巴瑞恰达树偈颂释义终。 Tatiyavaggo niṭṭhito. 第三品终。 121. Rasesūti kā uppatti? Aññataro kira bārāṇasirājā uyyāne amaccaputtehi parivuto silāpaṭṭapokkharaṇiyaṃ kīḷati. Tassa sūdo sabbamaṃsānaṃ rasaṃ gahetvā atīva susaṅkhataṃ amatakappaṃ antarabhattaṃ pacitvā upanāmesi. So tattha gedhamāpanno kassaci kiñci adatvā attanāva bhuñji. Udakaṃ kīḷanto ativikāle nikkhanto sīghaṃ sīghaṃ bhuñji. Yehi saddhiṃ pubbe bhuñjati, na tesaṃ kañci sari. Atha pacchā paṭisaṅkhānaṃ uppādetvā ‘‘aho! Mayā pāpaṃ kataṃ, yvāyaṃ rasataṇhābhibhūto sabbajanaṃ vissaritvā ekakova bhuñjiṃ, handa, naṃ rasataṇhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi. 121. 《诸味》的缘起为何？据说，某位波罗奈（Bārāṇasī）王为大臣之子们所围绕，在御苑的石板池中戏水。他的厨师取各种肉之精华，烹调了如甘露般极其美味的餐间食物（antarabhatta）献上。国王对它生起贪着，不分给任何人，唯独自己享用。他戏水到很晚才出来，匆匆地进食。他甚至不曾忆起任何一位过去与他共餐的人。其后，他生起反省之心：“啊！我造了恶业，我被味爱（rasataṇhā）所征服，忘却众人而独自进食。好！我当降伏这味爱！”于是他舍弃王位而出家，修行观（vipassanā）而亲证了独觉（paccekabodhi），并呵责自己先前的行径，为开示与此相反的功德，诵出了此自说偈（udānagāthā）。 Tattha [Pg.213] rasesūti ambilamadhuratittakakaṭukaloṇakhārikakasāvādibhedesu sāyanīyesu. Gedhaṃ akaranti giddhiṃ akaronto, taṇhaṃ anuppādentoti vuttaṃ hoti. Aloloti ‘‘idaṃ sāyissāmi, idaṃ sāyissāmī’’ti evaṃ rasavisesesu anākulo. Anaññaposīti posetabbakasaddhivihārikādivirahito. Kāyasandhāraṇamattena santuṭṭhoti vuttaṃ hoti. Yathā vā pubbe uyyāne rasesu gedhakaraṇasīlo aññaposī āsiṃ, evaṃ ahutvā yāya taṇhāya lolo hutvā rasesu gedhaṃ karoti, taṃ taṇhaṃ hitvā āyatiṃ taṇhāmūlakassa aññassa attabhāvassānibbattāpanena anaññaposīti vuttaṃ hoti. Atha vā atthabhañjanakaṭṭhena kilesā ‘‘aññe’’ti vuccanti, tesaṃ aposanena anaññaposīti ayamettha attho. Sapadānacārīti avokkammacārī anupubbacārī, gharapaṭipāṭiṃ achaḍḍetvā aḍḍhakulañca daliddakulañca nirantaraṃ piṇḍāya pavisamānoti attho. Kule kule appaṭibaddhacittoti khattiyakulādīsu yattha katthaci kilesavasena alaggacitto, candopamo niccanavako hutvāti attho. Sesaṃ vuttanayamevāti. 此处“于诸味”是指酸、甜、苦、辣、咸、碱、涩等各种可尝之味。“不起贪着”即是不起贪求，不令渴爱生起之义。“不贪求”是指于各种味，不生起“我将尝此，我将尝此”之念，心无扰乱。“不依他活”是指没有应被扶养的弟子等，仅为维持身体而知足。又或者说，如我过去在园林中对诸味生起贪着，依他活命，如今我已断除彼贪欲，未来不再因贪欲而生起其他自体，故被称为“不依他活”。又或者，以有毁坏自身之义，烦恼被称为“他”，因不滋养彼等，故此处的含义是“不依他活”。“次第行”即不跳越而行，次第行乞，不舍弃房屋的次第，持续不断地进入富裕之家与贫困之家行乞之义。“于诸家心无系缚”是指对刹帝利(Khattiya)等任何家庭，不因烦恼而心生执着，如月亮般恒常新颖。其余如前已说。 Rasagedhagāthāvaṇṇanā niṭṭhitā. 味贪偈颂释义终。 122. Pahāya pañcāvaraṇānīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā paṭhamajjhānalābhī ahosi. So jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ patvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi. 122. “舍断五盖”的生起因缘是什么？据说在波罗奈(Bārāṇasī)，有位国王获得初禅。他为了守护禅那而舍弃王位而出家，修习观，证得辟支菩提，为了阐明自己行道的圆满，说了此自说偈。 Tattha pañcāvaraṇānīti pañca nīvaraṇāni eva, tāni uragasutte (su. ni. 1 ādayo) atthato vuttāni. Tāni pana yasmā abbhādayo viya candasūriye ceto āvaranti, tasmā ‘‘āvaraṇāni cetaso’’ti vuttāni. Tāni upacārena vā appanāya vā pahāya vijahitvāti attho. Upakkileseti upagamma cittaṃ vibādhente akusaladhamme, vatthopamādīsu (ma. ni. 1.70 ādayo) vutte abhijjhādayo vā. Byapanujjāti panuditvā, vipassanāmaggena pajahitvāti attho. Sabbeti anavasese. Evaṃ samathavipassanāsampanno paṭhamamaggena diṭṭhinissayassa pahīnattā anissito, sesamaggehi chetvā tedhātukaṃ [Pg.214] sinehadosaṃ, taṇhārāganti vuttaṃ hoti. Sineho eva hi guṇapaṭipakkhato sinehadosoti vutto. Sesaṃ vuttanayamevāti. 此处“五盖(pañcāvaraṇāni)”即是五种障碍(nīvaraṇāni)，彼等在《蛇经》(Uragasutta)中已从义理上说明。彼等之所以被称为“心的障碍”，是因为它们犹如云等遮蔽日月般遮蔽心。彼等通过近行定(upacāra)或安止定(appanā)而舍弃、断除。烦恼(upakkilesa)是指那些趋近并扰乱心的不善法，或者是指在《衣喻经》(Vatthopamasutta)等中所说的贪欲(abhijjhā)等。驱除(byapanujja)是指排除、以观(vipassanā)道舍弃的意思。一切(sabba)是指无余。如是具足止观者，因通过初道断除了见之依止而无所依，又通过其余诸道断除了三界的爱染(sinehadosa)，此即所说的贪爱(taṇhārāga)。爱(sineha)因与功德相违，故称为爱之过患(sinehadosa)。其余如前已说。 Āvaraṇagāthāvaṇṇanā niṭṭhitā. 障盖偈释义终。 123. Vipiṭṭhikatvānāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā catutthajjhānalābhī ahosi. Sopi jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi. 123. “背弃(Vipiṭṭhikatvāna)”一句的由来为何？据说在波罗奈(Bārāṇasī)，某位国王是第四禅(catutthajjhāna)的获得者。他为了守护禅那，舍弃王位而出家，修习观(vipassanā)而亲证了辟支菩提(paccekabodhi)，为阐明自身行持的圆满，诵此自说偈(udānagātha)。 Tattha vipiṭṭhikatvānāti piṭṭhito katvā, chaḍḍetvā vijahitvāti attho. Sukhañca dukkhanti kāyikaṃ sātāsātaṃ. Somanassadomanassanti cetasikaṃ sātāsātaṃ. Upekkhanti catutthajjhānupekkhaṃ. Samathanti catutthajjhānasamādhiṃ eva. Visuddhanti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā atisuddhaṃ, niddhantasuvaṇṇamiva vigatūpakkilesanti attho. 于此，“背弃(vipiṭṭhikatvāna)”是置于身后、舍弃、断除之意。“乐与苦(sukhañca dukkhañca)”指身体的适意与不适意。“喜与忧(somanassañca domanassañca)”指心的适意与不适意。“舍(upekkhā)”指第四禅之舍。“止(samatha)”即是第四禅的等持(samādhi)。“清净(visuddha)”是指从被称为五盖(pañcanīvaraṇa)、寻(vitakka)、伺(vicāra)、喜(pīti)、乐(sukha)的九种敌对法中解脱，故而极其清净，犹如已去除杂质的黄金，远离了随烦恼(upakkilesa)，此为句意。 Ayaṃ pana yojanā – vipiṭṭhikatvāna sukhañca dukkhañca pubbeva, paṭhamajjhānūpacāreyeva dukkhaṃ tatiyajjhānūpacāreyeva sukhanti adhippāyo. Puna ādito vuttaṃ ca-kāraṃ parato netvā ‘‘somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā’’ti adhikāro. Tena somanassaṃ catutthajjhānūpacāre, domanassañca dutiyajjhānūpacāreyevāti dīpeti. Etāni hi etesaṃ pariyāyato pahānaṭṭhānāni. Nippariyāyato pana dukkhassa paṭhamajjhānaṃ, domanassassa dutiyajjhānaṃ, sukhassa tatiyajjhānaṃ, somanassassa catutthajjhānaṃ pahānaṭṭhānaṃ. Yathāha – ‘‘paṭhamaṃ jhānaṃ upasampajja viharati etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’tiādikaṃ (saṃ. ni. 5.510) sabbaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 165) vuttaṃ. Yathā pubbevāti tīsu paṭhamajjhānādīsu dukkhadomanassasukhāni vipiṭṭhikatvā evamettha catutthajjhāne somanassaṃ vipiṭṭhikatvā imāya paṭipadāya laddhānupekkhaṃ samathaṃ visuddhaṃ eko careti. Sesaṃ vuttanayamevāti. 此处的释义是：“预先舍弃苦与乐”，意指在初禅近行定中舍弃苦，在第三禅近行定中舍弃乐。再者，将开头的“与”字（ca-kāra）移到后面，应理解为“预先舍弃喜与忧”。由此说明，喜在第四禅近行定中舍弃，忧则在第二禅近行定中舍弃。这些是它们间接的舍弃之处。直接而言，初禅舍弃苦，第二禅舍弃忧，第三禅舍弃乐，第四禅舍弃喜。如言：“他进入并安住于初禅，于此生起的苦根被无余断除”等（《相应部》5.510），这一切都在《含义阐明》（法集论义注，165）中说过。如同“预先”是指在初禅等前三禅中舍弃了苦、忧、乐，同样地，在此第四禅中舍弃了喜，依此行道，已得此舍、寂止与清净，当独自修行。其余如前已说。 Vipiṭṭhigāthāvaṇṇanā niṭṭhitā. 背弃偈颂释义终。 124. Āraddhavīriyoti [Pg.215] kā uppatti? Aññataro kira paccantarājā sahassayodhabalakāyo rajjena khuddako, paññāya mahanto ahosi. So ekadivasaṃ ‘‘kiñcāpi ahaṃ khuddako rajjena, paññavatā pana sakkā sakalajambudīpaṃ gahetu’’nti cintetvā sāmantarañño dūtaṃ pāhesi – ‘‘sattāhabbhantare me rajjaṃ vā detu yuddhaṃ vā’’ti. Tato so attano amacce sannipātāpetvā āha – ‘‘mayā tumhe anāpucchāyeva sāhasaṃ kammaṃ kataṃ, amukassa rañño evaṃ pesitaṃ, kiṃ kātabba’’nti? Te āhaṃsu – ‘‘sakkā, mahārāja, so dūto nivattetu’’nti. ‘‘Na sakkā, gato bhavissatī’’ti. ‘‘Yadi evaṃ vināsitamhā tayā, tena hi dukkhaṃ aññassa satthena marituṃ, handa, mayaṃ aññamaññaṃ paharitvā marāma, attānaṃ paharitvā marāma, ubbandhāma, visaṃ khādāmā’’ti. Evaṃ etesu ekameko maraṇameva saṃvaṇṇeti. Tato rājā ‘‘kiṃ me imehi, atthi, bhaṇe, mayhaṃ yodhā’’ti āha. Atha ‘‘ahaṃ mahārāja yodho, ahaṃ mahārāja yodho’’ti yodhasahassaṃ uṭṭhahi. 124. 《已发精进》的生起因缘是什么？据说，曾有一位边地国王，国土虽小，但智慧广大，拥有一千名勇士的军力。有一天，他心想：“我虽然国土小，但凭着我的智慧，应该可以征服整个瞻部洲(Jambudīpa)。”于是，他派使者去见邻国国王，说：“七日之内，要么将国土予我，要么就开战。”之后，他召集其大臣们，说：“我未与汝等商议便做了件鲁莽之事，已如此派遣使者去某国王那里，当如何是好？”大臣们说：“大王，或许能召回彼使者。”国王说：“不可能了，他已离去。”大臣们就说：“若如此，我等已被您毁灭了！被他人兵器所杀是痛苦的，那么，来吧，我们宁可互相残杀而死，或自戕而死，或上吊，或服毒。”就这样，他们各自称扬死亡。于是国王说：“我要这些人何用？我说，我难道没有勇士吗？”那时，有一千名勇士站起来，说：“大王，我是勇士！大王，我是勇士！” Rājā ‘‘ete upaparikkhissāmī’’ti mahantaṃ citakaṃ sajjāpetvā āha – ‘‘mayā, bhaṇe, idaṃ sāhasaṃ kataṃ, taṃ me amaccā paṭikkosanti, svāhaṃ citakaṃ pavisissāmi. Ko mayā saddhiṃ pavisissati, kena mayhaṃ jīvitaṃ pariccatta’’nti? Evaṃ vutte pañcasatā yodhā uṭṭhahiṃsu ‘‘mayaṃ, mahārāja, pavisissāmā’’ti. Tato rājā itare pañcasate āha – ‘‘tumhe dāni, tātā, kiṃ karissathā’’ti? Te āhaṃsu – ‘‘nāyaṃ, mahārāja, purisakāro, itthicariyā esā, apica mahārājena paṭirañño dūto pesito, te mayaṃ tena raññā saddhiṃ yujjhitvā marissāmā’’ti. Tato rājā ‘‘pariccattaṃ tumhehi mama jīvita’’nti caturaṅginiṃ senaṃ sannayhitvā tena yodhasahassena parivuto gantvā rajjasīmāya nisīdi. 国王心想：“我当考验他们。”便命人备妥一个巨大的柴堆，说道：“诸位，我做了这件鲁莽之事，大臣们都反对我，我将投入此柴堆。谁愿与我同入？谁愿为我舍命？”此言一出，五百名勇士起身道：“大王，我等愿入。”于是国王对另外五百人说：“诸位，你们现在打算如何？”他们答道：“大王，此非大丈夫所为，实乃妇人之行。况且，大王已派遣使者至敌国国王处，我等将与彼王作战至死。”国王于是说：“你们也为我舍弃了生命。”遂集结四部军，由那一千名勇士簇拥，前往国境驻扎。 Sopi paṭirājā taṃ pavattiṃ sutvā ‘‘are, so khuddakarājā mama dāsassāpi nappahotī’’ti dussitvā sabbaṃ balakāyaṃ ādāya yujjhituṃ nikkhami. Khuddakarājā taṃ abbhuyyātaṃ disvā balakāyaṃ āha – ‘‘tātā, tumhe na bahukā, sabbe sampiṇḍitvā asicammaṃ gahetvā sīghaṃ imassa rañño purato ujukaṃ eva gacchathā’’ti. Te tathā akaṃsu. Athassa [Pg.216] sā senā dvidhā bhinditvā antaramadāsi. Te taṃ rājānaṃ jīvaggāhaṃ gahetvā attano rañño ‘‘taṃ māressāmī’’ti āgacchantassa adaṃsu. Paṭirājā taṃ abhayaṃ yāci. Rājā tassa abhayaṃ datvā sapathaṃ kārāpetvā attano vase katvā tena saha aññaṃ rājānaṃ abbhuggantvā tassa rajjasīmāya ṭhatvā pesesi – ‘‘rajjaṃ vā me detu yuddhaṃ vā’’ti. So ‘‘ahaṃ ekayuddhampi na sahāmī’’ti rajjaṃ niyyādesi. Etenupāyena sabbe rājāno gahetvā ante bārāṇasirājānampi aggahesi. 那位敌王听闻此事，轻蔑地说道：“呵，那个小国王连做我的奴隶都不配！”于是率领全军出征。小国王见敌军来袭，便对部下说：“诸位，你们人数不多，全体集结起来，手持刀盾，迅速径直冲向敌王前方。”他们依计行事。敌军阵势随即被破开为二，让出一条通道。他们活捉了敌王，交给了正赶来要将其处死的己方国王。敌王请求饶命。国王赐其不死，令其立誓，收为己臣，然后与他一同进攻另一位国王。驻扎于其国境之上，派遣使者传话道：“或将王国与我，或与我一战！”那位国王说：“我连一战之力也无！”于是献出了王国。小国王以此计策收服了所有国王，最终连波罗奈（Bārāṇasī）王也被其降服。 So ekasatarājaparivuto sakalajambudīparajjaṃ anusāsanto cintesi – ‘‘ahaṃ pubbe khuddako ahosiṃ, somhi idāni attano ñāṇasampattiyā sakalajambudīpamaṇḍalassa issaro rājā jāto. Taṃ kho pana me ñāṇaṃ lokiyavīriyasampayuttaṃ, neva nibbidāya na virāgāya saṃvattati, yaṃnūnāhaṃ iminā ñāṇena lokuttaradhammaṃ gaveseyya’’nti. Tato bārāṇasirañño rajjaṃ datvā puttadārañca sakajanapadeyeva ṭhapetvā sabbaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā attano vīriyasampattiṃ dīpento imaṃ udānagāthaṃ abhāsi. 他被一百零一位国王围绕，统治着整个瞻部洲(jambudīpa)的王国，心想：“我以前是个小人物，如今依靠自己的智慧成就，成为了整个瞻部洲的统治之王。然而，我的这种智慧只与世间的努力相应，不能导向厌离与离欲，我何不用此智慧去寻求出世间法呢？”于是，他将王位交予波罗奈斯(Bārāṇasī)国王，把妻儿安置在自己的国土，舍弃一切而出家，发起观(vipassanā)的修习，证悟了辟支菩提，为彰显自己精进的成就，诵出此感兴偈： Tattha āraddhaṃ vīriyaṃ assāti āraddhavīriyo. Etena attano mahāvīriyataṃ dasseti. Paramattho vuccati nibbānaṃ, paramatthassa patti paramatthapatti, tassā paramatthapattiyā. Etena vīriyārambhena pattabbaṃ phalaṃ dasseti. Alīnacittoti etena vīriyūpatthambhānaṃ cittacetasikānaṃ alīnataṃ dasseti. Akusītavuttīti etena ṭhānacaṅkamādīsu kāyassa anavasīdanaṃ dasseti. Daḷhanikkamoti etena ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattaṃ padahanavīriyaṃ dasseti, yaṃ taṃ anupubbasikkhādīsu padahanto ‘‘kāyena ceva paramatthasaccaṃ sacchikarotī’’ti vuccati. Atha vā etena maggasampayuttaṃ vīriyaṃ dasseti. Tampi daḷhañca bhāvanāpāripūrigatattā, nikkamo ca sabbaso paṭipakkhā nikkhantattā, tasmā taṃsamaṅgīpuggalopi daḷho nikkamo assāti ‘‘daḷhanikkamo’’ti vuccati. Thāmabalūpapannoti maggakkhaṇe kāyathāmena ca ñāṇabalena ca upapanno. Atha vā thāmabhūtena balena [Pg.217] upapanno, thirañāṇabalūpapannoti vuttaṃ hoti. Etena tassa vīriyassa vipassanāñāṇasampayogaṃ dīpento yogapadhānabhāvaṃ sādheti. Pubbabhāgamajjhimaukkaṭṭhavīriyavasena vā tayopi pādā yojetabbā. Sesaṃ vuttanayamevāti. 于此，有已发起之精进，故为“已发精进者”(āraddhavīriyo)。以此显示其大精进。胜义(paramattha)被称为涅槃，到达胜义即为胜义之到达(paramatthapatti)，为了此胜义之到达。以此显示由发起精进而应达之果。“心不退缩”(alīnacitto)，以此显示由精进所资助之心与心所的不退缩。“行不懈怠”(akusītavutti)，以此显示于站立、经行等中身体的不沉滞。“坚固出离”(daḷhanikkamo)，以此显示如“纵使皮、腱……”(ma. ni. 2.184; a. ni. 2.5; mahāni. 196)所说而持续生起的策励精进，即于次第学等中精勤者，被称为“以身亲证胜义谛”。又或者，以此显示与道相应的精进。彼亦因修习圆满而坚固，且因完全出离敌对法而为出离，是故具足此法之人，有坚固之出离，故被称为“坚固出离者”。“具足体力与能力”(thāmabalūpapanno)，即于道之刹那，具足身之体力与智之能力。又或者，具足已成之力，即是说具足坚固之智力。以此开显其精进与观智(vipassanāñāṇa)相应，成就了作为瑜伽精勤的状态。又或者，此三句亦可依前分、中、胜三品精进加以配合。其余如已说之理。 Āraddhavīriyagāthāvaṇṇanā niṭṭhitā. 《已发精进偈》释义终。 125. Paṭisallānanti kā uppatti? Imissā gāthāya āvaraṇagāthāya viya uppatti, natthi koci viseso. Atthavaṇṇanāya panassā paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallānaṃ, ekamantasevitā ekībhāvo kāyavivekoti attho. Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭha samāpattiyo nīvaraṇādipaccanīkajhāpanato kasiṇādiārammaṇūpanijjhānato ca ‘‘jhāna’’nti vuccati. Vipassanāmaggaphalāni sattasaññādipaccanīkajhāpanato lakkhaṇūpanijjhānato ca ‘‘jhāna’’ni vuccati. Idha pana ārammaṇūpanijjhānameva adhippetaṃ. Evametaṃ paṭisallānañca jhānañca ariñcamāno ajahamāno anissajjamāno. Dhammesūti vipassanūpagesu pañcakkhandhādidhammesu. Niccanti satataṃ samitaṃ abbokiṇṇaṃ. Anudhammacārīti te dhamme ārabbha pavattanena anugataṃ vipassanādhammaṃ caramāno. Atha vā dhammesūti ettha dhammāti navalokuttaradhammā, tesaṃ dhammānaṃ anulomo dhammoti anudhammo, vipassanāyetaṃ adhivacanaṃ. Tattha ‘‘dhammānaṃ niccaṃ anudhammacārī’’ti vattabbe gāthābandhasukhatthaṃ vibhattibyattayena ‘‘dhammesū’’ti vuttaṃ siyā. Ādīnavaṃ sammasitā bhavesūti tāya anudhammacāritāsaṅkhātāya vipassanāya aniccākārādidosaṃ tīsu bhavesu samanupassanto evaṃ imāya kāyacittavivekasikhāpattavipassanāsaṅkhātāya paṭipadāya adhigatoti vattabbo eko careti evaṃ yojanā veditabbā. 125. “独处”(Paṭisallāna)的缘起为何？此偈的缘起与遮障偈(āvaraṇagāthā)相似，无有任何差别。然而，就其义释而言，“独处”是指从种种有情行中退离，安坐于僻静处，独一而住，此为身远离(kāyaviveka)之义。所谓“禅那”(jhāna)，因能烧尽敌对法，以及能审察所缘与相，故称心远离(cittaviveka)。于此，八等至(samāpatti)因能烧尽诸盖(nīvaraṇa)等敌对法，以及能审察遍处(kasiṇa)等所缘，故称“禅那”。观(vipassanā)、道与果，因能烧尽有情想(sattasaññā)等敌对法，以及能审察诸相，故称“禅那”。然于此处，仅意指审察所缘。如是不舍弃此独处与禅那。“于诸法中”(dhammesu)，指于有助于观的五蕴(pañcakkhandha)等法中。“恒常”(niccaṃ)，即持续、相续、不间断。“随法行者”(anudhammacārī)，即缘于彼等诸法而行，行于随顺的观法。或者，“于诸法中”(dhammesu)的“法”(dhamma)是九出世间法；随顺彼等诸法的法，即是“随法”(anudhammo)，此为观的同义词。此处当说“于诸法恒常随法行”(dhammānaṃ niccaṃ anudhammacārī)，然为偈颂构文之便，以变格的方式说为“于诸法中”(dhammesu)。“于诸有中思惟过患”(ādīnavaṃ sammasitā bhavesu)，即以彼名为随法行的观，于三有中善见无常相等过失。如是，应知此偈的句义结合为：以名为“已达身心远离顶点的观”的此一行道而证得，是故“一人独行”(eko care)。 Paṭisallānagāthāvaṇṇanā niṭṭhitā. 独处偈释义终。 126. Taṇhakkhayanti [Pg.218] kā uppatti? Aññataro kira bārāṇasirājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karoti. Tassa sarīrasobhāya āvajjitahadayā sattā purato gacchantāpi nivattitvā tameva ullokenti, pacchato gacchantāpi, ubhohi passehi gacchantāpi. Pakatiyā eva hi buddhadassane puṇṇacandasamuddarājadassane ca atitto loko. Atha aññatarā kuṭumbiyabhariyāpi uparipāsādagatā sīhapañjaraṃ vivaritvā olokayamānā aṭṭhāsi. Rājā taṃ disvā paṭibaddhacitto hutvā amaccaṃ āṇāpesi – ‘‘jānāhi tāva, bhaṇe, ‘ayaṃ itthī sasāmikā vā asāmikā vā’’’ti? So ñatvā ‘‘sasāmikā, devā’’ti ārocesi. Atha rājā cintesi – ‘‘imā vīsatisahassanāṭakitthiyo devaccharāyo viya maṃ eva ekaṃ abhiramāpenti, so dānāhaṃ etāpi atussitvā parassa itthiyā taṇhaṃ uppādesiṃ. Sā uppannā apāyameva ākaḍḍhatī’’ti taṇhāya ādīnavaṃ disvā ‘‘handa, naṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi. 126. 贪爱灭尽有何因缘？据说，有位波罗奈(Bārāṇasī)国王以盛大王威绕城巡行。众生为其身姿庄严所吸引，走在前面的人也回头看他，走在后面和两旁的人也都看着他。世人见到佛陀、满月、大海与国王，向来不会满足。当时，有一位居士之妻也登上楼阁，打开狮子窗站着观看。国王看见她，心生爱慕，于是命令大臣：“喂，你去查一下，这女子有丈夫还是没有丈夫？”他查明后禀告：“大王，她有丈夫。”于是国王心想：“这二万名舞女，如同天女般使我一人欢娱，如今我竟对她们不知足，而对别人的妻子生起贪爱。此贪爱一旦生起，必将我拖入恶道。”他见到贪爱的过患后，心想：“好了，我应降伏它！”于是舍弃王位而出家，修习观(vipassanā)，证得辟支菩提(paccekabodhi)，诵此自说偈。 Tattha taṇhakkhayanti nibbānaṃ, evaṃ diṭṭhādīnavāya vā taṇhāya appavattiṃ. Appamattoti sātaccakārī, sakkaccakārī. Aneḷamūgoti alālāmukho. Atha vā aneḷo ca amūgo ca, paṇḍito byattoti vuttaṃ hoti. Hitasukhasampāpakaṃ sutamassa atthīti sutavā, āgamasampannoti vuttaṃ hoti. Satīmāti cirakatādīnaṃ anussaritā. Saṅkhātadhammoti dhammūpaparikkhāya pariññātadhammo. Niyatoti ariyamaggena niyatabhāvappatto. Padhānavāti sammappadhānavīriyasampanno. Uppaṭipāṭiyā esa pāṭho yojetabbo. Evameva tehi appamādādīhi samannāgato niyāmasampāpakena padhānena padhānavā, tena padhānena sampattaniyāmato niyato, tato arahattappattiyā saṅkhātadhammo. Arahā hi puna saṅkhātabbābhāvato ‘‘saṅkhātadhammo’’ti vuccati. Yathāha – ‘‘ye ca saṅkhātadhammāse, ye ca sekhā puthū idhā’’ti (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7). Sesaṃ vuttanayamevāti. 于此，“贪尽”(taṇhakkhaya)即是涅槃(nibbāna)，或如是见到过患而使贪爱不生起。“不放逸者”(appamatta)是持续努力、认真行事者。“不痴哑者”(aneḷamūga)是不流涎者。或者说，不痴亦不哑，此即是说为智者、善巧者。拥有能带来利益与安乐的听闻，故为“多闻”(sutavā)；此即是说具足圣典(āgama)。“具念者”(satīmā)是能忆念长久所作等事。“善解法者”(saṅkhātadhamma)是透过法的审察而遍知法者。“决定者”(niyata)是透过圣道而达到决定状态者。“精进者”(padhānavā)是具足正勤精进者。此段文句应以逆序来组合。亦即，具足不放逸等，以能达成决定的精进，故为“精进者”；以彼精进达成决定，故为“决定者”；由此证得阿罗汉果，故为“善解法者”。实则，阿罗汉因无须再审察诸法，故被称为“善解法者”。如言：“诸善解法者，以及此地众多有学人。”其余如前已说。 Taṇhakkhayagāthāvaṇṇanā niṭṭhitā. 贪尽偈释义终。 127. Sīhovāti [Pg.219] kā uppatti? Aññatarassa kira bārāṇasirañño dūre uyyānaṃ hoti, so pageva uṭṭhāya uyyānaṃ gacchanto antarāmagge yānā oruyha udakaṭṭhānaṃ upagato ‘‘mukhaṃ dhovissāmī’’ti. Tasmiñca padese sīhī sīhapotakaṃ janetvā gocarāya gatā. Rājapuriso taṃ disvā ‘‘sīhapotako, devā’’ti ārocesi. Rājā ‘‘sīho kira kassaci na bhāyatī’’ti taṃ upaparikkhituṃ bheriādīni ākoṭāpesi, sīhapotako taṃ saddaṃ sutvāpi tatheva sayi. Atha yāvatatiyaṃ ākoṭāpesi. So tatiyavāre sīsaṃ ukkhipitvā sabbaṃ parisaṃ oloketvā tatheva sayi. Atha rājā ‘‘yāvassa mātā nāgacchati, tāva gacchāmā’’ti vatvā gacchanto cintesi – ‘‘tadahujātopi sīhapotako na santasati na bhāyati, kudāssu nāmāhampi taṇhādiṭṭhiparitāsaṃ chaḍḍetvā na santaseyyaṃ na bhāyeyya’’nti? So taṃ ārammaṇaṃ gahetvā gacchanto puna kevaṭṭehi macche gahetvā sākhāsu bandhitvā pasārite jāle vātaṃ asaṅgaṃyeva gacchamānaṃ disvā tasmiṃ nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi taṇhādiṭṭhimohajālaṃ phāletvā evaṃ asajjamāno gaccheyya’’nti? 127. 关于“如狮子”偈的缘起是什么？据说，某位波罗奈(Bārāṇasī)王在远处有一座园林。他清晨起身前往园林，在半路上从车上下来，来到水边，想道：“我要洗脸。”其时，一只母狮在彼处产下幼狮后，外出觅食。王的侍从看见后，禀告道：“陛下，是只幼狮。”国王想：“据说狮子无所畏惧。”为了试探它，便命人敲击大鼓等。幼狮听到那声音，依然躺卧不动。国王又命人敲击，乃至第三次。第三次时，幼狮抬起头，环顾众人，然后依然躺卧不动。于是国王说：“趁它母亲还没回来，我们走吧。”说着便离去，在路上他想：“即使是当天出生的幼狮也不惊慌、不畏惧，我何时才能舍弃由贪爱与邪见(diṭṭhi)所生的怖畏，而不惊慌、不畏惧呢？”他执取此相而行，又看见风毫无滞碍地穿过渔夫们张开的网，便于此取相：“我何时才能也像这样，冲破贪爱、邪见、愚痴(moha)之网，无所执著而行呢？” Atha uyyānaṃ gantvā silāpaṭṭapokkharaṇiyā tīre nisinno vātabbhāhatāni padumāni onamitvā udakaṃ phusitvā vātavigame puna yathāṭhāne ṭhitāni udakena anupalittāni disvā tasmiṃ nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi yathā etāni udake jātāni udakena anupalittāni tiṭṭhanti. Evaṃ loke jāto lokena anupalitto tiṭṭheyya’’nti. So punappunaṃ ‘‘yathā sīho vāto padumāni, evaṃ asantasantena asajjamānena anupalittena bhavitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi. 于是他前往园林，坐在石板莲池(pokkharaṇī)畔。他看见莲花被风吹拂而低垂触水，风止后又恢复原状，不为水所沾染，便于此取相：“我何时才能像这些生于水中而不为水所染的莲花一样，生于世间而不为世间所染呢？”他反复思惟：“应当如狮子般不惊慌，如风般不执著，如莲花般不沾染。”于是舍弃王位而出家，修习观(vipassanā)，证得辟支佛果(paccekabodhi)，诵此自说偈(udāna-gāthā)。 Tattha sīhoti cattāro sīhā – tiṇasīho, paṇḍusīho, kāḷasīho, kesarasīhoti. Tesaṃ kesarasīho aggamakkhāyati. So idha adhippeto. Vāto puratthimādivasena anekavidho. Padumaṃ rattasetādivasena. Tesu yo koci vāto yaṃ kiñci padumañca vaṭṭatiyeva. Tattha yasmā santāso nāma attasinehena hoti, attasineho [Pg.220] ca nāma taṇhālepo, sopi diṭṭhisampayuttena vā diṭṭhivippayuttena vā lobhena hoti, sopi ca taṇhāyeva. Sajjanaṃ pana tattha upaparikkhādivirahitassa mohena hoti, moho ca avijjā. Tattha samathena taṇhāya pahānaṃ, vipassanāya avijjāya. Tasmā samathena attasinehaṃ pahāya sīhova saddesu aniccadukkhādīsu asantasanto, vipassanāya mohaṃ pahāya vātova jālamhi khandhāyatanādīsu asajjamāno, samatheneva lobhaṃ lobhasampayuttadiṭṭhiñca pahāya, padumaṃva toyena sabbabhavabhogalobhena alippamāno. Ettha ca samathassa sīlaṃ padaṭṭhānaṃ, samatho samādhissa, samādhi vipassanāyāti evaṃ dvīsu dhammesu siddhesu tayo khandhā siddhāva honti. Tattha sīlakkhandhena sūro hoti. So sīhova saddesu āghātavatthūsu kujjhitukāmatāya na santasati, paññākkhandhena paṭividdhasabhāvo vātova jālamhi khandhādidhammabhede na sajjati, samādhikkhandhena vītarāgo padumaṃva toyena rāgena na lippati. Evaṃ samathavipassanāhi sīlasamādhipaññākkhandhehi ca yathāsambhavaṃ taṇhāvijjānaṃ tiṇṇañca akusalamūlānaṃ pahānavasena asantasanto asajjamāno alippamāno ca veditabbo. Sesaṃ vuttanayamevāti. 此中，所谓“狮子”(sīha)有四种：草狮(tiṇasīha)、黄狮(paṇḍusīho)、黑狮(kāḷasīho)、鬃毛狮(kesarasīho)。其中，鬃毛狮被称为最胜者，此处即指此狮。风，依东方等而有多种；莲花，依红色、白色等而有多种。于此，任何风、任何莲花皆可适用。此中，所谓“惊慌”(santāsa)，是由我爱(attasineha)而有；我爱即是渴爱(taṇhā)之染污，此染污是由与见(diṭṭhi)相应或不相应的贪(lobha)而有，而此贪亦即是渴爱。至于“执著”(sajjana)，于缺乏审察等者，是由愚痴(moha)而有，而愚痴即是无明(avijjā)。此中，以奢摩他(samatha)断除渴爱，以观(vipassanā)断除无明。是故，以奢摩他断除我爱，如狮子于音声不惊慌般，于无常、苦等不惊慌；以观断除愚痴，如风于罗网不执著般，于蕴(khandha)、处(āyatana)等不执著；亦复以奢摩他断除贪以及与贪相应的见，如莲花不为水所染般，不为对一切有与受用之贪所染。于此，戒(sīla)是奢摩他之基石，奢摩他是定(samādhi)之基石，定是观之基石。如是，二法成就时，三蕴亦即成就。此中，由戒蕴而成勇者，彼如狮子于音声般，于诸恚处不因欲嗔而惊慌；由慧蕴(paññākkhandha)而彻见自性，如风于罗网般，于蕴等诸法差别不执著；由定蕴而离贪，如莲花不为水所染般，不为贪欲所染。如是，当知由奢摩他与观，以及戒、定、慧三蕴，如其所应，以断除渴爱、无明及三不善根(akusalamūla)故，而有不惊慌、不执著、不染污。余如前说。 Sīhādigāthāvaṇṇanā niṭṭhitā. 狮子等偈颂释义终。 128. Sīho yathāti kā uppatti? Aññataro kira bārāṇasirājā paccantaṃ kupitaṃ vūpasametuṃ gāmānugāmimaggaṃ chaḍḍetvā ujuṃ aṭavimaggaṃ gahetvā mahatiyā senāya gacchati. Tena ca samayena aññatarasmiṃ pabbatapāde sīho bālasūriyātapaṃ tappamāno nipanno hoti. Taṃ disvā rājapurisā rañño ārocesuṃ. Rājā ‘‘sīho kira na santasatī’’ti bheripaṇavādisaddaṃ kārāpesi, sīho tatheva nipajji. Dutiyampi kārāpesi, sīho tatheva nipajji. Tatiyampi kārāpesi, tadā ‘‘sīho mama paṭisattu atthī’’ti catūhi pādehi suppatiṭṭhitaṃ patiṭṭhahitvā sīhanādaṃ nadi. Taṃ sutvā hatthārohādayo hatthiādīhi orohitvā tiṇagahanāni paviṭṭhā, hatthiassagaṇā disāvidisā palātā. Rañño hatthīpi rājānaṃ gahetvā vanagahanāni pothayamāno palāyi[Pg.221]. Rājā taṃ sandhāretuṃ asakkonto rukkhasākhāya olambitvā pathaviṃ patitvā ekapadikamaggena gacchanto paccekabuddhānaṃ vasanaṭṭhānaṃ pāpuṇi. Tattha paccekabuddhe pucchi – ‘‘api, bhante, saddamassutthā’’ti? ‘‘Āma, mahārājā’’ti. ‘‘Kassa saddaṃ, bhante’’ti? ‘‘Paṭhamaṃ bherisaṅkhādīnaṃ, pacchā sīhassā’’ti. ‘‘Na bhāyittha, bhante’’ti. ‘‘Na mayaṃ, mahārāja, kassaci saddassa bhāyāmā’’ti. ‘‘Sakkā pana, bhante, mayhampi edisaṃ kātu’’nti? ‘‘Sakkā, mahārāja, sace pabbajissasī’’ti. ‘‘Pabbajāmi, bhante’’ti. Tato naṃ pabbājetvā pubbe vuttanayeneva ābhisamācārikaṃ sikkhāpesuṃ. Sopi pubbe vuttanayeneva vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi. 128. “如狮子”一偈的缘起为何？据说，一位波罗奈(Bārāṇasī)国王为平息边境动乱，舍弃村落间的道路，取道笔直的林间小径，率大军前行。当时，在某座山脚下，有一头狮子正躺着晒初升的太阳。国王的侍卫看见后，便禀告国王。国王心想：“据说狮子不会被声音惊吓”，便命人敲响大鼓、小鼓等，但狮子依旧躺卧不动。国王第二次命人敲响，狮子依旧躺卧不动。第三次命人敲响时，狮子心想：“我的敌人来了”，便四足稳立，发出了狮子吼。听到这吼声，象师等人从大象等坐骑上下来，躲入草丛中，象群、马群也四散奔逃。国王的坐骑大象也载着国王，冲破林木，奔逃而去。国王无法控制住大象，便抓住一根树枝，从象背上落下，坠于地面。他沿着一条仅容一人通行的小径，来到辟支佛(paccekabuddha)的住处。他在那里问辟支佛们：“尊者们，你们可曾听到声响？”“听到了，大王。”“尊者们，是什么声音？”“先是大鼓和海螺等的声音，然后是狮子的声音。”“尊者们，你们不害怕吗？”“大王，我们不害怕任何声音。”“那么，尊者们，我是否也能做到这样？”“大王，如果你出家，就能做到。”“尊者们，我愿出家。”于是，他们便让他出家，并如前文所述，教导他应遵行的威仪。他也如前文所述，修习观(vipassanā)，证得辟支佛菩提，于是诵出此自说偈。 Tattha sahanā ca hananā ca sīghajavattā ca sīho. Kesarasīhova idha adhippeto. Dāṭhā balamassa atthīti dāṭhabalī. Pasayha abhibhuyyāti ubhayaṃ cārī-saddena saha yojetabbaṃ pasayhacārī abhibhuyyacārīti. Tattha pasayha niggahetvā caraṇena pasayhacārī, abhibhavitvā santāsetvā vasīkatvā caraṇena abhibhuyyacārī. Svāyaṃ kāyabalena pasayhacārī, tejasā abhibhuyyacārī, tattha sace koci vadeyya – ‘‘kiṃ pasayha abhibhuyya cārī’’ti, tato migānanti sāmivacanaṃ upayogatthe katvā ‘‘mige pasayha abhibhuyya cārī’’ti paṭivattabbaṃ. Pantānīti dūrāni. Senāsanānīti vasanaṭṭhānāni. Sesaṃ vuttanayeneva sakkā jānitunti na vitthāritanti. 于此，因能忍耐、能搏杀、行动迅速，故为狮子(sīho)。此处特指鬃毛狮。其齿即是其力，故为“具齿力者”(dāṭhabalī)。“强行”(pasayha)、“征服”(abhibhuyya)二者，皆应与“行”(cārī)字相连，作“强行者”(pasayhacārī)、“征服者”(abhibhuyyacārī)。其中，以力强行制伏而行，是为“强行者”；以威势压倒、震慑、降伏而行，是为“征服者”。此狮以身力为“强行者”，以威力为“征服者”。于此，若有人问：“强行、征服什么而行？”，则应将属格“诸兽的”(migānaṃ)转为业格义，回答：“强行、征服诸兽而行”。“边鄙”(pantāni)即遥远。“坐卧处”(senāsanāni)即居住处。余者可以前述之理得知，故不详述。 Dāṭhabalīgāthāvaṇṇanā niṭṭhitā. 具齿力偈颂释义终。 129. Mettaṃ upekkhanti kā uppatti? Aññataro kira rājā mettādijhānalābhī ahosi. So ‘‘jhānasukhantarāyo rajja’’nti jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi. 129. 《慈与舍》偈的缘起为何？据说，曾有一位国王，证得慈等禅那。他思惟：“王位是禅乐的障碍。”，为守护禅那，便舍弃王位而出家。修习观(vipassanā)后，证悟了独觉菩提(paccekabodhi)，于是诵此自说偈(udānagātha)。 Tattha ‘‘sabbe sattā sukhitā bhavantū’’tiādinā nayena hitasukhūpanayanakāmatā mettā. ‘‘Aho vata imamhā dukkhā mucceyyu’’ntiādinā nayena ahitadukkhāpanayanakāmatā karuṇā. ‘‘Modanti vata bhonto sattā, modanti sādhu suṭṭhū’’tiādinā nayena hitasukhāvippayogakāmatā muditā. ‘‘Paññāyissanti sakena kammenā’’ti sukhadukkhaajjhupekkhanatā upekkhā. Gāthābandhasukhatthaṃ pana uppaṭipāṭiyā mettaṃ vatvā upekkhā [Pg.222] vuttā, muditā ca pacchā. Vimuttinti catassopi etā attano paccanīkadhammehi vimuttattā vimuttiyo. Tena vuttaṃ – ‘‘mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle’’ti. 于此，如“愿一切有情皆得安乐”等，希求为有情带来利益安乐，是为慈(mettā)。如“善哉！愿彼等脱离此苦”等，希求为有情去除不益与痛苦，是为悲(karuṇā)。如“诸有情实喜，善哉善哉！”等，希求有情不离其利益安乐，是为喜(muditā)。如“[有情]将由自己的业而有别”，对有情的苦乐处之以平，是为舍(upekkhā)。然为偈颂编组之便，次第错乱，说慈之后，即说舍，而喜则在后。所谓“解脱”(vimutti)，此四者皆因从各自的敌对法中解脱，故称为“诸解脱”(vimuttiyo)。是故说：“修习慈、舍、悲等解脱，并适时修习喜。” Tattha āsevamānoti tisso tikacatukkajjhānavasena, upekkhaṃ catutthajjhānavasena bhāvayamāno. Kāleti mettaṃ āsevitvā tato vuṭṭhāya karuṇaṃ, tato vuṭṭhāya muditaṃ, tato itarato vā nippītikajjhānato vuṭṭhāya upekkhaṃ āsevamāno eva ‘‘kāle āsevamāno’’ti vuccati, āsevituṃ vā phāsukakāle. Sabbena lokena avirujjhamānoti dasasu disāsu sabbena sattalokena avirujjhamāno. Mettādīnañhi bhāvitattā sattā appaṭikūlā honti, sattesu ca virodhibhūto paṭigho vūpasammati. Tena vuttaṃ – ‘‘sabbena lokena avirujjhamāno’’ti. Ayamettha saṅkhepo, vitthāro pana mettādikathā aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 251) vuttā. Sesaṃ vuttasadisamevāti. 其中，“修习”(āsevamāno)是指依初、二、三禅修习（慈、悲、喜），依第四禅修习舍。“适时”(kāle)是指修习慈心后出定再修悲心，从悲心出定后修喜心，或者从离喜禅出定后修舍心，这样依次修习就称为“适时修习”，或者是指在适宜的时间修习。“不与一切世间争”(sabbena lokena avirujjhamāno)是指在十方不与一切有情世间(sattaloka)相争。因为修习慈等心的缘故，有情不会对（行者）感到厌恶，而（他人心中）敌对的瞋恚也会平息。因此说“不与一切世间争”。此处为纲要，至于详述，关于慈等的论述，已在《含义阐明》（法集论义注）中说明。其余部分与前述相同。 Appamaññāgāthāvaṇṇanā niṭṭhitā. 无量偈颂释义终。 130. Rāgañca dosañcāti kā uppatti? Rājagahaṃ kira nissāya mātaṅgo nāma paccekabuddho viharati sabbapacchimo paccekabuddhānaṃ. Atha amhākaṃ bodhisatte uppanne devatāyo bodhisattassa pūjanatthāya āgacchantiyo taṃ disvā ‘‘mārisā, mārisā, buddho loke uppanno’’ti bhaṇiṃsu. So nirodhā vuṭṭhahanto taṃ sutvā attano jīvitakkhayaṃ disvā himavante mahāpapāto nāma pabbato paccekabuddhānaṃ parinibbānaṭṭhānaṃ. Tattha ākāsena gantvā pubbe parinibbutapaccekabuddhassa aṭṭhisaṅghātaṃ papāte pakkhipitvā silātale nisīditvā imaṃ udānagāthaṃ abhāsi. 130. “贪与瞋”等（偈颂）的生起因缘是什么？据说，在王舍城(Rājagaha)附近，有一位名叫摩腾伽(Mātaṅga)的独觉佛居住，他是所有独觉佛中的最后一位。之后，当我们的菩萨出世时，诸天为了供养菩萨前来，看见他后说道：‘贤友们，贤友们，佛陀已出现于世！’他从灭尽定(nirodha)中出定，听到此言，又预见自己寿命将尽，便前往雪山(Himavanta)中名为‘大断崖’(Mahāpapāta)的山，那是独觉佛们般涅槃(parinibbāna)之处。他以神通飞往那里，将先前已般涅槃的独觉佛的遗骨投下断崖，然后在石板上坐下，诵出此自说偈(udānagātha)。 Tattha rāgadosamohā uragasutte vuttāva. Saṃyojanānīti dasa saṃyojanāni, tāni ca tena tena maggena sandālayitvā. Asantasaṃ jīvitasaṅkhayamhīti jīvitasaṅkhayo vuccati cuticittassa paribhedo. Tasmiñca jīvitasaṅkhaye jīvitanikantiyā pahīnattā asantasanti. Ettāvatā sopādisesaṃ [Pg.223] nibbānadhātuṃ attano dassetvā gāthāpariyosāne anupādisesāya nibbānadhātuyā parinibbāyīti. 于此，贪、瞋、痴已在《蛇经》(Uragasutta)中说过。所谓诸结(saṃyojanāni)，即十结，且以各各之道断除彼等。所谓“于寿命灭尽时无有恐怖”，寿命灭尽，即是死心(cuticitta)的坏灭。于彼寿命灭尽时，因对生命的欲求已断，故无恐怖。至此，显示了自身的有余依涅槃界(sopādisesa nibbānadhātu)，并于偈颂终了时，以无余依涅槃界(anupādisesa nibbānadhātu)而般涅槃。 Jīvitasaṅkhayagāthāvaṇṇanā niṭṭhitā. 《寿命灭尽偈》释义终。 131. Bhajantīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā ādigāthāya vuttappakārameva phītaṃ rajjaṃ samanusāsati. Tassa kharo ābādho uppajji, dukkhā vedanā pavattanti. Vīsatisahassitthiyo taṃ parivāretvā hatthapādasambāhanādīni karonti. Amaccā ‘‘na dānāyaṃ rājā jīvissati, handa, mayaṃ attano saraṇaṃ gavesāmā’’ti cintetvā aññatarassa rañño santikaṃ gantvā upaṭṭhānaṃ yāciṃsu. Te tattha upaṭṭhahantiyeva, na kiñci labhanti. Rājā ābādhā vuṭṭhahitvā pucchi – ‘‘itthannāmo ca itthannāmo ca kuhi’’nti? Tato taṃ pavattiṃ sutvāva sīsaṃ cāletvā tuṇhī ahosi. Tepi amaccā ‘‘rājā vuṭṭhito’’ti sutvā tattha kiñci alabhamānā paramena pārijuññena pīḷitā punadeva āgantvā rājānaṃ vanditvā ekamantaṃ aṭṭhaṃsu. Tena ca raññā ‘‘kuhiṃ, tātā, tumhe gatā’’ti vuttā āhaṃsu – ‘‘devaṃ dubbalaṃ disvā ājīvikabhayenamhā asukaṃ nāma janapadaṃ gatā’’ti. Rājā sīsaṃ cāletvā cintesi – ‘‘yaṃnūnāhaṃ tameva ābādhaṃ dassessaṃ, kiṃ punapi evaṃ kareyyuṃ, no’’ti? So pubbe rogena phuṭṭho viya bāḷhaṃ vedanaṃ dassento gilānālayaṃ akāsi. Itthiyo samparivāretvā pubbasadisameva sabbaṃ akaṃsu. Tepi amaccā tatheva puna bahutaraṃ janaṃ gahetvā pakkamiṃsu. Evaṃ rājā yāvatatiyaṃ sabbaṃ pubbasadisaṃ akāsi, tepi tatheva pakkamiṃsu. Tato catutthampi te āgate disvā rājā – ‘‘aho! Ime dukkaraṃ akaṃsu, ye maṃ byādhitaṃ pahāya anapekkhā pakkamiṃsū’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi. 131. “亲近”（bhajanti）的生起因缘是什么？据说在波罗奈（Bārāṇasī），有一位国王如同最初的偈颂所说，治理着繁荣的王国。他突然得了重病，痛苦的感受不断生起。两万名女子围绕着他，为他按摩手足等。大臣们心想：‘这位国王恐怕活不成了，我们得为自己寻找依怙。’于是前往另一位国王那里请求侍奉。他们在那里侍奉着，却什么也没得到。国王病好后询问：‘某某和某某在哪里？’听闻事情经过后，只是摇头沉默。那些大臣听说‘国王康复了’，因为在那里毫无所得，且极度困窘，只好又返回向国王顶礼后站在一旁。国王问：‘诸位，你们去了何处？’他们回答：‘见到大王身体虚弱，我们因为生计之惧去了某某地方。’国王摇头心想：‘我何不再次示现同样的病痛，他们还会这样做吗？还是不会呢？’于是他装作之前被疾病折磨的样子，表现出强烈的痛苦，布置了病床。女众围绕着他，如先前一样做着所有的事情。那些大臣也像那样再次带着更多的人离开了。这样国王一连三次做了所有与先前相同之事，他们也像那样离开了。之后国王第四次看到他们来时说：‘唉！这些人做了难为之事，他们抛弃生病的我，毫不顾念地离去。’于是他心生厌离，舍弃王位而出家，修习观（vipassanā）证得独觉菩提，说出此感兴偈。 Tattha bhajantīti sarīrena allīyantā payirupāsanti. Sevantīti añjalikammādīhi kiṃkārapaṭissāvitāya ca paricaranti. Kāraṇaṃ attho etesanti kāraṇatthā, bhajanāya ca sevanāya ca nāññaṃ kāraṇamatthi, attho eva nesaṃ kāraṇaṃ, atthahetu sevantīti vuttaṃ hoti. Nikkāraṇā [Pg.224] dullabhā ajja mittāti ‘‘ito kiñci lacchāmā’’ti evaṃ attapaṭilābhakāraṇena nikkāraṇā, kevalaṃ – 于此，所谓“亲近”(bhajanti)，是指身体上的依附与侍奉。所谓“侍奉”(sevanti)，是指以合掌等行为，并听候差遣地服侍。“为利者”(kāraṇatthā)是“他们的因缘即是利益”之义；其亲近与侍奉并无他因，利益即是其因缘，是说他们为利益而侍奉。所谓“如今不为私利的朋友难得”，（而世俗的朋友）仅是出于“我能从此得到些什么”这样获得自身利益的因缘，纯粹是—— ‘‘Upakāro ca yo mitto, yo mitto sukhadukkhako; Atthakkhāyī ca yo mitto, yo mitto anukampako’’ti. (dī. ni. 3.265) – “能助益者是友，能同甘共苦者是友；能说利益者是友，能慈悲者是友。” Evaṃ vuttena ariyena mittabhāvena samannāgatā dullabhā ajja mittā. Attaṭṭhapaññāti attani ṭhitā etesaṃ paññā. Attānameva oloketi, na aññanti attho. ‘‘Attatthapaññā’’tipi pāṭho, tassa attano atthameva oloketi, na paratthanti attho. ‘‘Diṭṭhatthapaññā’’ti ayampi kira porāṇapāṭho, tassa sampati diṭṭheyeva atthe etesaṃ paññā, na āyatinti attho. Diṭṭhadhammikatthaṃyeva oloketi, na samparāyikatthanti vuttaṃ hoti. Asucīti asucinā anariyena kāyavacīmanokammena samannāgatā. 如是说，具足圣友之情者，如今难得。所谓“自住慧”(attaṭṭhapaññā)，是指他们的智慧安住于自身，意思是只关注自己，不关注他人。亦有读作“自利慧”(attatthapaññā)，意思是只关注自己的利益，不关注他人的利益。“现见利慧”(diṭṭhatthapaññā)据说也是古代读法，意思是他们的智慧只在于当下可见的利益，不顾及未来；也就是说，只关注现世的利益，不关注来世的利益。所谓“不净”(asuci)，是指具足不清净、非圣的身语意业。 Khaggavisāṇakappoti khaggena rukkhādayo chindanto viya sakasiṅgena pabbatādayo cuṇṇavicuṇṇaṃ kurumāno vicaratīti khaggavisāṇo. Visasadisā āṇāti visāṇā. Khaggaṃ viyāti khaggaṃ. Khaggaṃ visāṇaṃ yassa migassa soyaṃ migo khaggavisāṇo, tassa khaggavisāṇassa kappo khaggavisāṇakappo. Khaggavisāṇasadiso paccekabuddho eko adutiyo asahāyo careyya vihareyya vatteyya yapeyya yāpeyyāti attho. 所谓“如犀角”(Khaggavisāṇakappo)：它犹如用剑(khagga)砍伐树木，用自己的角(siṅga)粉碎山岩，如此游走，故名“犀牛”(khaggavisāṇo)。又，其威力(āṇā)如毒(visa)，故名“角”(visāṇā)。又，拥有剑一般角的野兽即是犀牛(khaggavisāṇo)，如彼犀牛，即是“如犀角”。其义为：独觉佛(paccekabuddho)应如犀角般，独自一人，无有第二者，无有同伴，而行、住、活动、维持生命。 132. Visuddhasīlāti visesena suddhasīlā, catupārisuddhiyā suddhasīlā. Suvisuddhapaññāti suṭṭhu visuddhapaññā, rāgādivirahitattā parisuddhamaggaphalapaṭisambhidādipaññā. Samāhitāti saṃ suṭṭhu āhitā, santike ṭhapitacittā. Jāgariyānuyuttāti jāgaraṇaṃ jāgaro, niddātikkamoti attho. Jāgarassa bhāvo jāgariyaṃ, jāgariye anuyuttā jāgariyānuyuttā. Vipassakāti ‘‘aniccaṃ dukkhaṃ anattā’’ti visesena passanasīlā, vipassanaṃ paṭṭhapetvā viharantīti attho. Dhammavisesadassīti dasakusaladhammānaṃ [Pg.225] catusaccadhammassa navalokuttaradhammassa vā visesena passanasīlā. Maggaṅgabojjhaṅgagateti sammādiṭṭhādīhi maggaṅgehi satisambojjhaṅgādīhi bojjhaṅgehi gate sampayutte ariyadhamme. Vijaññāti visesena jaññā, jānantāti attho. 132. “净戒”(Visuddhasīla)，即特别清净之戒，以四遍净(catupārisuddhi)而清净之戒。“极净慧”(Suvisuddhapaññā)，即极为清净之智慧，因远离贪等而清净的道果(magga-phala)、无碍解(paṭisambhidā)等智慧。“等持”(Samāhita)，即善安置，心已安住。“勤修觉醒”(Jāgariyānuyutta)，觉醒(jāgaraṇa)即超越睡眠之义；觉醒的状态为觉醒性(jāgariya)，勤修觉醒者即勤行于觉醒性。“观者”(Vipassaka)，即以“无常、苦、无我”作特别观察为常，确立观(vipassanā)而住之义。“见法殊胜”(Dhammavisesadassī)，即以特别观察十善法(dasakusaladhamma)、四圣谛法(catusaccadhamma)或九种出世间法(navalokuttaradhamma)为常。“已达道支觉支”(Maggaṅgabojjhaṅgagata)，指于圣法中，与正见(sammādiṭṭhi)等道支(maggaṅga)、念觉支(satisambojjhaṅga)等觉支(bojjhaṅga)相应。“应了知”(Vijaññā)，即特别了知，其义为了知。 133. Suññatāppaṇihitañcānimittanti anattānupassanāvasena suññatavimokkhañca dukkhānupassanāvasena appaṇihitavimokkhañca, aniccānupassanāvasena animittavimokkhañca. Āsevayitvāti vaḍḍhetvā. Ye katasambhārā dhīrā janā jinasāsanamhi sāvakattaṃ sāvakabhāvaṃ na vajanti na pāpuṇanti, te dhīrā katasambhārā sayambhū sayameva bhūtā paccekajinā paccekabuddhā bhavanti. 133. 所谓“空、无愿与无相”(Suññata-appaṇihita-animitta)，即以无我随观(anattānupassanā)成就空解脱(suññatavimokkha)，以苦随观(dukkhānupassanā)成就无愿解脱(appaṇihitavimokkha)，以无常随观(aniccānupassanā)成就无相解脱(animittavimokkha)。所谓“修习”(Āsevayitvā)，即是增长。若有已积集资粮(sambhāra)之智者(dhīra)，于胜者(jina)之教(sāsana)中，不趣向、不证得声闻性(sāvakabhāva)，彼等已积集资粮之智者，则成为自成者(Sayambhū)、独胜者(paccekajina)、独觉佛(paccekabuddha)。 134. Kiṃ bhūtā? Mahantadhammā pūritamahāsambhārā bahudhammakāyā anekadhammasabhāvasarīrā. Punapi kiṃ bhūtā? Cittissarā cittagatikā jhānasampannāti attho. Sabbadukkhoghatiṇṇā sakalasaṃsāraoghaṃ tiṇṇā atikkantā udaggacittā kodhamānādikilesavirahitattā somanassacittā santamanāti attho. Paramatthadassī pañcakkhandhadvādasāyatanadvattiṃsākārasaccapaṭiccasamuppādādivasena paramatthaṃ uttamatthaṃ dassanasīlā. Acalābhītaṭṭhena sīhopamā sīhasadisāti attho. Khaggavisāṇakappā khaggavisāṇamigasiṅgasadisā gaṇasaṅgaṇikābhāvenāti attho. 134. 他们是怎样的？具足广大之法(mahantadhammā)、圆满广大资粮(pūritamahāsambhārā)、拥有众多法身(bahudhammakāyā)、具备种种法性之体(anekadhammasabhāvasarīrā)。他们又是怎样的？是心自在(cittissarā)、心行敏捷(cittagatikā)、具足禅定(jhānasampannā)之义。已渡脱一切苦之瀑流(sabbadukkhoghatiṇṇā)，即已渡脱、已超越整个轮回瀑流(saṃsāraogha)。心意高昂(udaggacittā)，即因远离瞋(kodha)、慢(māna)等烦恼(kilesa)而心怀喜悦(somanassacittā)、内心寂静(santamanā)之义。见胜义者(paramatthadassī)，即以五蕴(pañcakkhandha)、十二处(dvādasāyatana)、三十二身分(dvattiṃsākāra)、谛(sacca)、缘起(paṭiccasamuppāda)等方式，惯于见最胜义。因不动(acala)、无畏(abhīta)之故而如狮子(sīhopamā)，犹如狮子(sīha)之义。如犀牛角(khaggavisāṇakappā)，即如犀牛之角，因不乐群体交际之义。 135. Santindriyāti cakkhundriyādīnaṃ sakasakārammaṇe appavattanato santasabhāvaindriyā. Santamanāti santacittā, nikkilesabhāvena santasabhāvacittasaṅkappāti attho. Samādhīti suṭṭhu ekaggacittā. Paccantasattesu patippacārāti paccantajanapadesu sattesu dayākaruṇādīhi paticaraṇasīlā. Dīpā parattha idha vijjalantāti sakalalokānuggahakaraṇena paraloke ca idhaloke ca vijjalantā dīpā padīpasadisāti attho. Paccekabuddhā satataṃ hitāmeti ime paccekabuddhā satataṃ sabbakālaṃ sakalalokahitāya paṭipannāti attho. 135. “诸根寂静(santindriyā)”，指眼根(cakkhundriya)等对其各自的境界不生起，故诸根自性寂静。“意寂静(santamanā)”，指心寂静(santacittā)，因无烦恼(nikkilesa)之故，心与思惟(cittasaṅkappa)自性寂静之义。“心安定(samāhitā)”，指心极善一境(suṭṭhu ekaggacittā)。“于边地有情中行(paccantasattesu paṭipacārā)”，指于边地(paccantajanapada)的有情(satta)中，惯于以慈悲(dayākaruṇā)等而行。“于此世他世为明灯(dīpā)而照耀”，指因饶益一切世间，故于他世与此世皆能照耀，如灯(padīpa)之义。“独觉恒常为利益(paccekabuddhā satataṃ hitāya)”，指此等独觉恒常为一切世间之利益而行道(paṭipannā)之义。 136. Pahīnasabbāvaraṇā [Pg.226] janindāti te paccekabuddhā janānaṃ indā uttamā kāmacchandanīvaraṇādīnaṃ sabbesaṃ pañcāvaraṇānaṃ pahīnattā pahīnasabbāvaraṇā. Ghanakañcanābhāti rattasuvaṇṇajambonadasuvaṇṇapabhā sadisaābhāvantāti attho. Nissaṃsayaṃ lokasudakkhiṇeyyāti ekantena lokassa sudakkhiṇāya aggadānassa paṭiggahetuṃ arahā yuttā, nikkilesattā sundaradānapaṭiggahaṇārahāti attho. Paccekabuddhā satatappitāmeti ime paccekañāṇādhigamā buddhā satataṃ niccakālaṃ appitā suhitā paripuṇṇā, sattāhaṃ nirāhārāpi nirodhasamāpattiphalasamāpattivasena paripuṇṇāti attho. 136. 诸独觉佛(paccekabuddha)已断一切障，是众人之主、至高无上者。因断除欲贪盖(kāmacchandanīvaraṇa)等所有五盖，故名“已断一切障者”。其光辉犹如纯金，意指其身色光耀，如同赤金与阎浮檀金(jambonada)。“无疑是世间最上福田”，意指其必定堪为世间最上供养的接受者，因无烦恼，故堪受善妙布施。诸独觉佛恒常满足，意指此等证得独觉智(paccekañāṇa)之佛陀，恒常安乐圆满，纵使七日无食，亦因趣入灭尽定(nirodhasamāpatti)与果定(phalasamāpatti)而得圆满。 137. Patiekā visuṃ sammāsambuddhato visadisā aññe asādhāraṇabuddhā paccekabuddhā. Atha vā – 137. 独一(paṭieka)、分离(visuṃ)，异于正自觉者(sammāsambuddha)，是不与他人共通之佛，故名独觉佛。又或者—— ‘‘Upasaggā nipātā ca, paccayā ca ime tayo; Nekenekatthavisayā, iti neruttikābravu’’nti. – “前缀(upasagga)、小品词(nipāta)与词缀(paccaya)，此三者具众多义，语源学家如是说。” Vuttattā patisaddassa ekaupasaggatā pati padhāno hutvā sāmibhūto anekesaṃ dāyakānaṃ appamattakampi āhāraṃ paṭiggahetvā saggamokkhassa pāpuṇanato. Tathā hi annabhārassa bhattabhāgaṃ paṭiggahetvāpassantasseva bhuñjitvā devatāhi sādhukāraṃ dāpetvā tadaheva taṃ duggataṃ seṭṭhiṭṭhānaṃ pāpetvā koṭisaṅkhadhanuppādanena ca, khadiraṅgārajātake (jā. aṭṭha. 1.1.khadiraṅgārajātakavaṇṇanā) mārena nimmitakhadiraṅgārakūpopariuṭṭhitapadumakaṇṇikaṃ madditvā bodhisattena dinnaṃ piṇḍapātaṃ paṭiggahetvā tassa passantasseva ākāsagamanena somanassuppādanena ca, padumavatīaggamahesīputtānaṃ mahājanakarañño deviyā ārādhanena gandhamādanato ākāsena āgamma dānapaṭiggahaṇena mahājanakabodhisattassa ca deviyā ca somanassuppādanena ca, tathā abuddhuppāde chātakabhaye sakalajambudīpe uppanne bārāṇasiseṭṭhino chātakabhayaṃ paṭicca pūretvā rakkhite saṭṭhisahassakoṭṭhāgāre vīhayo khepetvā bhūmiyaṃ nikhātadhaññāni ca cāṭisahassesu pūritadhaññāni ca khepetvā sakalapāsādabhittīsu mattikāhi madditvā limpitadhaññāni ca khepetvā tadā nāḷimattamevāvasiṭṭhaṃ ‘‘idaṃ bhuñjitvā ajja marissāmā’’ti [Pg.227] cittaṃ uppādetvā sayantassa gandhamādanato eko paccekabuddho āgantvā gehadvāre aṭṭhāsi. Seṭṭhi taṃ disvā pasādaṃ uppādetvā jīvitaṃ pariccajamāno paccekabuddhassa patte okiri. Paccekabuddho vasanaṭṭhānaṃ gantvā attano ānubhāvena passantasseva seṭṭhissa pañcapaccekabuddhasatehi saha paribhuñji. Tadā bhattapacitaukkhaliṃ, pidahitvā ṭhapesuṃ. 由于“pati”一词作为单一前缀，具有主导、主人之义，通过接受众多施主哪怕微少的食物，能使施主们得以达到天界与解脱。诚然，如在运食(annabhāra)的公案中，[独觉佛]接受了他的一份食物，当着他的面飞升而起，使天神们发出赞叹，并于当日使那贫穷者达到富商的地位，获得了一俱胝的财富。又如在《卡迪兰伽拉本生》(Khadiraṅgāra Jātaka)中，[独觉佛]接受了菩萨所施予的、由魔罗(Māra)所造的合欢炭火坑上生起的莲花花蕊捣碎而成的团食，并在菩萨注视下，于空中行走，使其心生喜悦。又如，在莲花王后(Padumavatī)的儿子们[的公案中]，以及应大迦那咖(Mahājanaka)王后之请，从香醉山(Gandhamādana)乘空而来接受布施，使大迦那咖菩萨与王后心生喜悦。同样，在无佛出世的时代，全瞻部洲(Jambudīpa)发生饥荒，波罗奈(Bārāṇasī)城的一位富商因恐惧饥荒，耗尽了其储藏于六万座谷仓的稻谷，又耗尽了埋于地下的谷物和数千瓮装满的谷物，乃至耗尽了以泥土混合涂抹于所有殿宇墙壁上的谷物，当时仅剩下一那利(nāḷi)的量。他心想：“吃完这些，我们今日就要死了。”正当他躺下时，一位独觉佛从香醉山(Gandhamādana)来到他家门前站立。富商见到后心生净信，舍弃生命将食物倒入独觉佛的钵中。独觉佛以其神力，让富商亲眼见到他与五百位独觉佛一同享用。当时，他们将煮饭的锅盖上并放置一旁。 Niddamokkantassa seṭṭhino chātatte uppanne so vuṭṭhahitvā bhariyaṃ āha – ‘‘bhatte ācāmakabhattamattaṃ olokehī’’ti. Susikkhitā sā ‘‘sabbaṃ dinnaṃ nanū’’ti avatvā ukkhaliyā pidhānaṃ vivari. Sā ukkhali taṅkhaṇeva sumanapupphamakuḷasadisassa sugandhasālibhattassa pūritā ahosi. Sā ca seṭṭhi ca santuṭṭhā sayañca sakalagehavāsino ca sakalanagaravāsino ca bhuñjiṃsu. Dabbiyā gahitagahitaṭṭhānaṃ puna pūritaṃ. Sakalasaṭṭhisahassakoṭṭhāgāresu sugandhasāliyo pūresuṃ. Sakalajambudīpavāsino seṭṭhissa gehatoyeva dhaññabījāni gahetvā sukhitā jātā. Evamādīsu anekasattanikāyesu sukhotaraṇaparipālanasaggamokkhapāpanesu pati sāmibhūto buddhoti paccekabuddho. Paccekabuddhānaṃ subhāsitānīti paccekabuddhehi ovādānusāsanīvasena suṭṭhu bhāsitāni kathitāni vacanāni. Caranti lokamhi sadevakamhīti devalokasahite sattaloke caranti pavattantīti attho. Sutvā tathā ye na karonti bālāti tathārūpaṃ paccekabuddhānaṃ subhāsitavacanaṃ ye bālā janā na karonti na manasi karonti, te bālā dukkhesu saṃsāradukkhesu punappunaṃ uppattivasena caranti pavattanti, dhāvantīti attho. 长者入睡后，饥饿感生起，他便起身对妻子说：“去看看饭食，哪怕只有些许米汤也好。”其妻训练有素，未言“不是全都施舍完了吗？”，仅是揭开锅盖。那口锅当即盛满了如素馨(sumana)花蕾般芳香的米饭。她与长者心生满足，自己与全家人皆得以饱食。用勺屡屡舀取之处，复又填满。所有六万座谷仓皆充满了香米。整个瞻部洲(Jambudīpa)的居民，皆从长者家取得谷种而得安乐。如此于无量有情众中，引导其至安乐，守护之，令其达天界与解脱，堪为主，故名独觉佛(Paccekabuddha)。所谓“独觉佛之善说”，即独觉佛以教诫、训示的方式所善巧宣说、开示的言辞。所谓“于天人世间行走”，意指于包含天界在内的有情世间中流传。所谓“愚人闻而不行”，意指彼等愚人听闻独觉佛如此善说之语，却不实行、不作意，此等愚人便在轮回诸苦中，因一再投生而流转、奔走。 138. Paccekabuddhānaṃ subhāsitānīti suṭṭhu bhāsitāni caturāpāyato muccanatthāya bhāsitāni vacanāni. Kiṃ bhūtāni? Avassavantaṃ pagghantaṃ khuddaṃ madhuṃ yathā madhuravacanānīti attho. Ye paṭipattiyuttā paṇḍitajanāpi paṭipattīsu vuttānusārena pavattantā tathārūpaṃ madhuravacanaṃ sutvā vacanakarā bhavanti, te paṇḍitajanā saccadasā catusaccadassino sapaññā paññāsahitā bhavantīti attho. 138. 所谓“独觉佛的善说”，即为从四恶趣解脱而善巧宣说的言辞。是何等言辞？意指其言辞甜美，犹如滴落流淌的甘醇蜂蜜。那些具足实践、依循所说而行的智者，听闻如此甜美之言后，便能依教奉行。意指此等智者，是见谛者、见四圣谛者，具足智慧、与慧相应。 139. Paccekabuddhehi [Pg.228] jinehi bhāsitāti kilese jinanti jiniṃsūti jinā, tehi jinehi paccekabuddhehi vuttā bhāsitā kathitā. Kathā uḷārā ojavantā pākaṭā santi pavattanti. Tā, kathā sakyasīhena sakyarājavaṃsasīhena gotamena tathāgatena abhinikkhamitvā buddhabhūtena naruttamena narānaṃ uttamena seṭṭhena pakāsitā pākaṭīkatā desitāti sambandho. Kimatthanti āha ‘‘dhammavijānanattha’’nti. Navalokuttaradhammaṃ visesena jānāpanatthanti attho. 139. “由诸独觉佛胜者所说”，是说：征服、已征服诸烦恼，故为“胜者”(jinā)。由彼等胜者独觉佛所说、所言、所讲。此言教崇高、有力、显明而存在、流传。彼等言教，由释迦狮子(sakyasīha)、释迦王族之狮、乔达摩(gotama)、如来(tathāgata)，出家而成佛者，人中之上者(naruttama)——即众人中之最上者、最胜者——所阐明、显露、教导。此为（前后）关联。（问：）为了何义？答曰：“为了了知法。”义即：为了使人特别了知九种出世间法。 140. Lokānukampāya imāni tesanti lokānukampatāya lokassa anukampaṃ paṭicca imāni vacanāni imā gāthāyo. Tesaṃ paccekabuddhānaṃ vikubbitāni visesena kubbitāni bhāsitānīti attho. Saṃvegasaṅgamativaḍḍhanatthanti paṇḍitānaṃ saṃvegavaḍḍhanatthañca asaṅgavaḍḍhanatthaṃ ekībhāvavaḍḍhanatthañca mativaḍḍhanatthaṃ paññāvaḍḍhanatthañca sayambhusīhena anācariyakena hutvā sayameva bhūtena jātena paṭividdhena sīhena abhītena gotamena sammāsambuddhena imāni vacanāni pakāsitāni, imā gāthāyo pakāsitā vivaritā uttānīkatāti attho. Itīti parisamāpanatthe nipāto. 140. “为了悲悯世间而有此等（言教）”，即缘于对世间的悲悯，而有此等言语、此等偈颂。义即：是彼等独觉佛所化现、特别造作、宣说的。“为了增长悚惧、无执、理解力”，即为了增长智者们的悚惧(saṃvega)、无执(asaṅga)、独处(ekībhāva)、理解力(mati)与慧(paññā)。由自存(sayambhu)之狮、无师(anācariyaka)而自成、真实(bhūta)、已生(jāta)、已通达(paṭividdha)之狮、无畏(abhīta)者、乔达摩(gotama)正等觉者，阐明了此等言语，阐明、开显、明示了此等偈颂，此为其义。`Iti`（此）是不变词，用于结束语。 Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya 如是，于《本行》义注《清净者之悦》中， Paccekabuddhāpadānasaṃvaṇṇanā samattā. 独觉佛譬喻释义终。 3-1. Sāriputtattheraapadānavaṇṇanā 3-1. 舍利弗长老譬喻释义 Tadanantaraṃ therāpadānasaṅgahagāthāyo saṃvaṇṇetuṃ ‘‘atha therāpadānaṃ suṇāthā’’ti āha. Atha-apadāna-saddānamattho heṭṭhā vuttova. Ettha thera-saddo panāyaṃ kālathirapaññattināmadheyyajeṭṭhādīsu anekesu atthesu vattati. Tathā hi ‘‘therovassikāni pūtīni cuṇṇakajātānī’’tiādīsu (dī. ni. 2.379; ma. ni. 1.112) kāle, therovassikāni cirakālaṃ ovassikānīti attho. ‘‘Theropi tāva mahā’’iccādīsu thire thirasīloti attho. ‘‘Therako ayamāyasmā mahallako’’tiādīsu paññattiyaṃ[Pg.229], lokapaññattimattoti attho. ‘‘Cundatthero phussatthero’’tiādīsu nāmadheyye, evaṃ katanāmoti attho. ‘‘Thero cāyaṃ kumāro mama puttesū’’tiādīsu jeṭṭhe, jeṭṭho kumāroti attho. Idha panāyaṃ kāle ca thire ca vattati. Tasmā ciraṃ kālaṃ ṭhitoti thero, thiratarasīlācāramaddavādiguṇābhiyutto vā theroti vuccati. Thero ca thero ceti therā, therānaṃ apadānaṃ kāraṇaṃ therāpadānaṃ, taṃ therāpadānaṃ suṇāthāti sambandho. Himavantassa avidūre, lambako nāma pabbatotiādi āyasmato sāriputtattherassa apadānaṃ, tassāyasmato mahāmoggallānattherassa ca vatthu evaṃ veditabbaṃ – 其后，为解释《长老譬喻》的摄颂，而说：“今说长老譬喻，汝等谛听”。“atha”与“apadāna”二词之义，如前已说。此中，“thera”（长老）一词，有时间、坚固、施设、名称、年长等多种含义。例如，于“经年之物已腐朽成粉末”等句（长部2.379；中部1.112）中，指时间，“therovassikāni”意为“久经风雨之物”。于“坚固者亦伟大”等句中，指坚固，意为“具坚固戒者”。于“此具寿为长老、年迈者”等句中，指施设，意为仅是世俗的施设。于“纯陀(Cunda)长老、弗沙(Phussa)长老”等句中，指名称，意为“如是得名者”。于“此王子于我诸子中为长”等句中，指年长，意为“最年长的王子”。于此（《长老譬喻》中），此词则用于时间与坚固二义。是故，长时安住者，称为长老；或具足更为坚固的戒行、柔和等功德者，亦称为长老。长老与长老合为诸长老，诸长老的譬喻（即其伟业），是为《长老譬喻》。应如是连接文义：“请听闻彼《长老譬喻》”。“雪山不远处，有名岚波（Lambaka）山”等，是具寿舍利弗(Sāriputta)长老的譬喻；关于具寿大目犍连(Mahāmoggallāna)长老的故事，亦应如是了知。 Atīte kira ito kappato satasahassakappādhike ekaasaṅkhyeyyamatthake āyasmā sāriputto brāhmaṇamahāsālakule nibbattitvā nāmena saradamāṇavo nāma ahosi. Mahāmoggallāno gahapatimahāsālakule nibbattitvā nāmena sirivaḍḍhanakuṭumbiko nāma ahosi. Te ubhopi sahapaṃsukīḷanasahāyā ahesuṃ. Tesu saradamāṇavo pitu accayena kulasantakaṃ dhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – ‘‘imesaṃ sattānaṃ maraṇaṃ nāma ekantikaṃ, tasmā mayā ekaṃ pabbajjaṃ upagantvā vimokkhamaggo gavesitabbo’’ti sahāyaṃ upasaṅkamitvā ‘‘samma, ahaṃ pabbajitukāmo. Kiṃ tvaṃ pabbajituṃ sakkhissasī’’ti vatvā tena ‘‘na sakkhissāmī’’ti vutte ‘‘hotu ahameva pabbajissāmī’’ti ratanakoṭṭhāgārāni vivarāpetvā kapaṇaddhikādīnaṃ mahādānaṃ datvā pabbatapādaṃ gantvā isipabbajjaṃ pabbaji. Tassa pabbajitassa anupabbajjaṃ pabbajitā catusattatisahassamattā brāhmaṇaputtā ahesuṃ. So pañca abhiññāyo aṭṭha ca samāpattiyo nibbattetvā tesampi jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Te sabbepi pañcābhiññā aṭṭha ca samāpattiyo nibbattisuṃ. 据说在过去一阿僧祇劫又十万大劫之前，具寿舍利弗(Sāriputta)出生在一个婆罗门大富豪家族，名叫萨拉达童子(Saradamāṇava)；大目犍连(Mahāmoggallāna)出生在一个居士大富豪家族，名叫吉祥增家主(Sirivaḍḍhanakuṭumbika)。他们两人从小就是一起玩沙子的好朋友。萨拉达童子在父亲去世后继承了家产，有一天独自思考：“这些众生终究难逃一死，因此我应该出家去寻找解脱的道路。”他去拜访朋友说：“朋友，我想出家，你能一起出家吗？”朋友回答说：“我不能。”他说：“那好吧，我独自出家。”于是打开宝库，给予贫穷的人们大量布施，然后走到山脚下，出家为仙人。跟随他一起出家的婆罗门子弟大约有七万四千人。他成就了五神通和八定，也教导那些结发修行者遍处业处。他们所有人都成就了五神通和八定。 Tena samayena anomadassī nāma sammāsambuddho loke uppajjitvā pavattitavaradhammacakko satte saṃsāramahoghato tāretvā ekadivasaṃ saradatāpasassa ca antevāsikānañca saṅgahaṃ kattukāmo eko [Pg.230] adutiyo pattacīvaramādāya ākāsena gantvā ‘‘buddhabhāvaṃ me jānātū’’ti tāpasassa passantasseva ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Saradatāpaso satthu sarīre mahāpurisalakkhaṇāni upadhāretvā ‘‘sabbaññubuddhoyevāya’’nti niṭṭhaṃ gantvā paccuggamanaṃ katvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane. Saradatāpaso satthu santike ekamantaṃ nisīdi. 那时，阿诺摩达西(Anomadassī)正等觉者出现于世，转殊胜法轮，度诸有情出离轮回大流。一日，佛欲摄受娑罗陀(Sarada)苦行者及其弟子，便独自持衣钵，经由空中而来，心念：“当令彼知我已成佛。”遂于苦行者眼前从空而降，立于地上。娑罗陀苦行者观察导师身上的大士相，断定：“此实为一切知佛。”便前去迎接，敷设座位供养。世尊于所设座上就座。娑罗陀苦行者在导师一旁坐下。 Tasmiṃ samaye tassa antevāsikā catusattatisahassamattā jaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā āgatā satthāraṃ disvā sañjātapasādā attano ācariyassa satthu ca nisinnākāraṃ oloketvā ‘‘ācariya, mayaṃ pubbe ‘tumhehi mahantataro koci natthī’ti maññāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti āhaṃsu. Kiṃ vadetha, tātā, sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha, sabbaññubuddhena maṃ tulaṃ mā karitthāti. Atha te tāpasā ācariyassa vacanaṃ sutvā ‘‘yāva mahā vatāyaṃ purisuttamo’’ti sabbeva pādesu nipatitvā satthāraṃ vandiṃsu. 其时，娑罗陀的七万四千名结发(jaṭila)弟子带着各种精美且富有营养的果实前来。他们见到世尊，心生净信，观察自己老师与世尊同坐之状，便说道：“老师，我们先前认为无人比您更伟大，但此人看来比您更为伟大。”娑罗陀说道：“孩子们，你们说什么呢？你们想拿一粒芥子与高达十六万八千由旬的须弥山相比吗？切莫将我与一切知佛相提并论！”听了老师的话，那些苦行者心想：“这位大丈夫何其伟大！”便全都俯伏于佛足下，顶礼世尊。 Atha te ācariyo āha – ‘‘tātā, satthu anucchaviko no deyyadhammo natthi, satthā ca bhikkhācaravelāya idhāgato, handa, mayaṃ deyyadhammaṃ yathābalaṃ dassāma. Tumhehi yaṃ yaṃ paṇītaṃ phalāphalaṃ ābhataṃ, taṃ taṃ āharathā’’ti āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā satthari nisinne sabbe antevāsike pakkosāpetvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū’’ti cintesi. Tāvadeva satasahassakhīṇāsavaparivārā aggasāvakā āgantvā bhagavantaṃ vanditvā ekamantaṃ aṭṭhaṃsu. 于是那位老师说道：“孩子们，我们没有适合供养世尊的供品，而世尊恰于乞食之时来到此处。来，让我们尽力供养。你们将所带来的种种上好果实都拿来。”他命人取来果实，洗净双手，亲自放入如来的钵中。世尊刚一接过果实，诸天便为之注入天食之味。苦行者也亲自滤水供养。用食完毕，世尊就座后，苦行者召集所有弟子，在世尊面前坐下，作亲切交谈。世尊心想：“愿两位上首弟子与比丘僧团一同前来。”即刻，由十万漏尽者围绕的两位上首弟子前来，顶礼世尊后，立于一旁。 Tato saradatāpaso antevāsike āmantesi – ‘‘tātā, satthu bhikkhusaṅghassa ca pupphāsanena pūjā kātabbā, tasmā pupphāni āharathā’’ti. Te tāvadeva iddhiyā vaṇṇagandhasampannāni pupphāni āharitvā buddhassa yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ, ubhinnaṃ aggasāvakānaṃ tigāvutaṃ[Pg.231], sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ paññāpesuṃ. Evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ‘‘bhante, mayhaṃ anuggahatthāya imaṃ pupphāsanaṃ atiruhathā’’ti āha. Nisīdi bhagavā pupphāsane. Satthari nisinne dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. Satthā ‘‘tesaṃ mahapphalaṃ hotū’’ti nirodhaṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi nirodhaṃ samāpajjiṃsu. Tāpaso sattāhaṃ nirantaraṃ satthu pupphacchattaṃ dhārento aṭṭhāsi. Itare vanamūlaphalaṃ paribhuñjitvā sesakāle añjaliṃ paggayha aṭṭhaṃsu. Satthā sattāhassa accayena nirodhato vuṭṭhahitvā aggasāvakaṃ nisabhattheraṃ āmantesi – ‘‘tāpasānaṃ pupphāsanānumodanaṃ karohī’’ti. Thero sāvakapāramīñāṇe ṭhatvā tesaṃ pupphāsanānumodanaṃ akāsi. Tassa desanāvasāne satthā dutiyaṃ aggasāvakaṃ anomattheraṃ āmantesi – ‘‘tvampi imesaṃ dhammaṃ desehī’’ti. Sopi tepiṭakaṃ buddhavacanaṃ sammasitvā tesaṃ dhammaṃ kathesi. Dvinnampi desanāya dhammābhisamayo nāhosi. Atha satthā buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Desanāvasāne ṭhapetvā saradatāpasaṃ avasesā sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu. Satthā te ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva antarahitatāpasavesā aṭṭhaparikkhāradharā saṭṭhivassikatthero viya ahesuṃ. 于是沙罗陀(Sarada)苦行者对弟子们说：“贤者们，应当以花座供养世尊和比丘僧团，因此，去取花来吧。”他们立刻以神通取来色香具足的鲜花，为世尊铺设一由旬长的花座，为两位上首弟子铺设三伽浮陀长的花座，其余比丘则铺设半由旬等不同规格的花座，为僧团新进者铺设如牛身大小的花座。花座铺设完毕后，沙罗陀苦行者在如来面前合掌说道：“尊者，为慈愍我等，请登上此花座吧。”世尊便坐在花座上。世尊入座后，两位上首弟子及其他比丘也各自坐在自己的座位上。世尊心念“愿他们获得大果报”，便进入灭尽定。得知世尊已入定，两位上首弟子及其他比丘也相继入灭尽定。苦行者连续七日为世尊持花伞侍立，其他人则食用林中根果，于其余时间合掌而立。七日后，世尊从灭尽定出定，对上首弟子尼沙跋(Nisabha)长老说：“你当为苦行者们随喜花座功德。”长老安住于声闻波罗蜜智，为他们随喜花座功德。说法结束时，世尊又对第二上首弟子阿诺摩(Anoma)长老说：“你也应当为他们说法。”他也审察三藏佛语后为他们说法。经此二位说法，仍无人证法。于是世尊安住于佛境，开始说法。说法结束时，除了沙罗陀苦行者外，其余七万四千名结发苦行者全都证得阿罗汉果。世尊向他们伸手说：“来，比丘们！”他们苦行者的形相即刻消失，身披八资具，犹如六十戒腊的长老。 Saradatāpaso pana ‘‘aho vatāhampi ayaṃ nisabhatthero viya anāgate ekassa buddhassa sāvako bhaveyya’’nti desanākāle uppannaparivitakkatāya aññavihito hutvā maggaphalāni paṭivijjhituṃ nāsakkhi. Atha satthāraṃ vanditvā tathā paṇidhānaṃ akāsi. Satthā anantarāyena samijjhanabhāvaṃ disvā ‘‘ito kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā gotamassa nāma sammāsambuddhassa aggasāvako sāriputto nāma bhavissatī’’ti byākaritvā dhammakathaṃ vatvā bhikkhusaṅghaparivāro ākāsaṃ pakkhandi. Saradatāpasopi sahāyassa sirivaḍḍhassa santikaṃ gantvā ‘‘samma, mayā anomadassissa bhagavato pādamūle anāgate uppajjanakassa gotamasammāsambuddhassa aggasāvakaṭṭhānaṃ patthitaṃ, tvampi tassa dutiyasāvakaṭṭhānaṃ [Pg.232] patthehī’’ti. Sirivaḍḍho taṃ upadesaṃ sutvā attano nivesanadvāre aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā lājapañcamāni pupphāni vikiritvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā bhikkhūnampi āsanāni paññāpetvā mahantaṃ sakkārasammānaṃ sajjetvā saradatāpasena satthāraṃ nimantāpetvā sattāhaṃ mahādānaṃ pavattetvā buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā dutiyasāvakabhāvāya paṇidhānaṃ akāsi. Satthā tassa anantarāyena samijjhanabhāvaṃ disvā vuttanayena byākaritvā bhattānumodanaṃ katvā pakkāmi. Sirivaḍḍho haṭṭhapahaṭṭho yāvajīvaṃ kusalakammaṃ katvā dutiyacittavāre kāmāvacaradevaloke nibbatti. Saradatāpaso cattāro brahmavihāre bhāvetvā brahmaloke nibbatti. 然而沙罗陀隐士(Saradatāpasa)在听法时，因心中生起“但愿未来我也能像这位尼萨巴长老(Nisabha thera)一样，成为某佛的声闻弟子”之念而心不在焉，故未能证得道与果。于是他向导师顶礼，发下如是誓愿。导师见到他此愿毫无阻碍必能成就，便授记说：“从现在起经过一阿僧祇又十万劫后，将有名为乔达摩的正等觉者出世，你将成为他的上首弟子，名为舍利弗。”授记之后，又说了一番法，然后带领比丘僧团腾空而去。沙罗陀隐士前往朋友吉祥增处，说道：“朋友，我已在阿诺摩达西世尊(Anomadassī Bhagavā)座前发愿，愿来世成为乔达摩正等觉者的上首弟子，你也应当发愿成为他的第二上首弟子。”吉祥增听了此番指点，就在自家门前平整了八羯利沙(aṭṭhakarīsa)大小的场地，撒上以炒米为第五的鲜花，搭建以青莲华覆盖的亭子，铺设佛座，也为诸比丘准备好座位，准备了盛大的供养，请沙罗陀隐士去迎请导师，举行了为期七天的大布施，用珍贵的衣物覆盖以佛陀为首的僧团，并发愿成为第二弟子。导师看到他此愿毫无阻碍必能成就，依照之前的方式授记，作了斋食随喜后，便离去了。吉祥增欢喜踊跃，一生行善，在第二心识生起时，就转生到欲界天界。沙罗陀隐士修习四梵住，转生到梵天界。 Tato paṭṭhāya tesaṃ ubhinnampi antarā kammaṃ na kathitaṃ. Amhākaṃ pana bhagavato uppattito puretarameva saradatāpaso rājagahassa avidūre upatissāgāme rūpasāriyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Taṃdivasamevassa sahāyopi rājagahasseva avidūre kolitagāme moggaliyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Tasmā moggallāno moggaliyā brāhmaṇiyā puttoti moggallāno. Moggaligottena jātoti vā moggallāno. Atha vā mātukumārikakāle tassā mātāpitūhi vuttaṃ – ‘‘mā uggali mā uggalī’’ti vacanamupādāya ‘‘muggalī’’ti nāmaṃ. Tassā muggaliyā puttoti moggallāno. Atha vā sotāpattimaggādimaggassa lābhe ādāne paṭivijjhane alaṃ samatthoti moggallānoti. Tāni kira dve kulāni yāva sattamā kulaparivaṭṭā ābaddhasahāyāneva. Tesaṃ dvinnaṃ ekadivasameva gabbhaparihāramadaṃsu. Dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo paṭṭhapesuṃ. Nāmaggahaṇadivase rūpasārībrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā upatissoti nāmaṃ kariṃsu. Itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ kariṃsu. Te ubhopi mahatā parivārena vaḍḍhantā vuddhimanvāya sabbasippānaṃ pāraṃ agamaṃsu. 从那时起，他们二者之间的业行便未被述说。而在我们的世尊出世前，萨罗陀(Sarada)隐士已先在王舍城附近的伍巴谛萨村(Upatissagāma)，于名为鲁巴萨利(Rūpasārī)的婆罗门女腹中结生。就在同一天，他的朋友也在王舍城附近的拘利陀村(Kolitagāma)，于名为目犍利(Moggalī)的婆罗门女腹中结生。因此，（他）是目犍利婆罗门女之子，故名“目犍连”；或因生于目犍利种姓(Moggaligotta)，故名“目犍连”。又或者，当其母为少女时，她的父母曾告诫说：“莫失足，莫失足(mā uggali)”，由此得名“目犍利”。他是此目犍利之子，故名“目犍连”。又或者，于须陀洹道(sotāpattimagga)等道的获得、领受与通达，他是有能力、有才能的，故名“目犍连”。据说，那两个家族直到第七代都是世代交好。他们（的家人）在同一天为（两位母亲）举行了护胎仪式。十月期满生产后，他们也为（两个孩子）各安排了六十六位乳母。在命名日，鲁巴萨利婆罗门女之子，因是伍巴谛萨村首要家族之子，故取名为“伍巴谛萨”。另一位，因是拘利陀村首要家族之子，故取名为“拘利陀”(Kolita)。他们二人在众多随从的簇拥下成长，随着年岁增长，通达了一切技艺的彼岸。 Athekadivasaṃ [Pg.233] te rājagahe giraggasamajjaṃ passantā mahājanaṃ sannipatitaṃ disvā ñāṇassa paripākaṃ gatattā yoniso ummujjantā ‘‘sabbepime oraṃ vassasatāva maccumukhaṃ pavisantī’’ti saṃvegaṃ paṭilabhitvā ‘‘amhehi mokkhadhammo pariyesitabbo, tañca pariyesantehi ekā pabbajjā laddhuṃ vaṭṭatī’’ti nicchayaṃ katvā pañcamāṇavakasatehi saddhiṃ sañcayassa paribbājakassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo lābhaggayasaggappatto ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ parimajjitvā tattha sāraṃ adisvā tato nibbijjitvā tattha tattha paṇḍitasammate samaṇabrāhmaṇe pañhaṃ pucchanti, te tehi puṭṭhā na sampādenti. Aññadatthu teyeva tesaṃ pañhaṃ vissajjenti. Evaṃ te mokkhaṃ pariyesantā katikaṃ akaṃsu – ‘‘amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū’’ti. 有一天，他们在王舍城(Rājagaha)看见山顶节，见到大众聚集，因智慧成熟而如理作意，生起悚惧感：“所有这些人都会在百年之内进入死亡之口。”于是他们决定：“我们必须寻求解脱法，而寻求此法者应当出家。”便与五百位青年一同在散惹耶(Sañcaya)游行者处出家。自从他们出家之后，散惹耶获得了极大的利养与名声。没过几天，他们就彻底通达了散惹耶的全部教义，发现其中并无核心要义，于是心生厌离，转而到处向那些被公认为智者的沙门、婆罗门提问，那些被问者都不能解答，反而是他们解答了那些人的问题。就这样，他们在寻求解脱的过程中彼此约定：“我们之中谁先证得不死，就要告知另一人。” Tena ca samayena amhākaṃ satthari paṭhamābhisambodhiṃ patvā pavattitavaradhammacakke anupubbena uruvelakassapādike sahassajaṭile dametvā rājagahe viharante ekadivasaṃ upatisso paribbājako paribbājakārāmaṃ gacchanto āyasmantaṃ assajittheraṃ rājagahe piṇḍāya carantaṃ disvā ‘‘na mayā evarūpo ākappasampanno pabbajito diṭṭhapubbo, santadhammena nāma ettha bhavitabba’’nti sañjātapasādo pañhaṃ pucchituṃ āyasmantaṃ udikkhanto piṭṭhito piṭṭhito anubandhi. Theropi laddhapiṇḍapāto paribhuñjituṃ patirūpaṃ okāsaṃ gato. Paribbājako attano paribbājakapīṭhaṃ paññāpetvā adāsi. Bhattakiccapariyosāne cassa attano kuṇḍikāya udakaṃ adāsi. Evaṃ so ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ paṭisanthāraṃ katvā – ‘‘ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti pucchi. Thero sammāsambuddhaṃ apadisi. Puna tena ‘‘kiṃ vādī panāyasmato satthā’’ti puṭṭho ‘‘imassa sāsanassa gambhīrataṃ dassessāmī’’ti attano navakabhāvaṃ pavedetvā saṅkhepavasena cassa sāsanadhammaṃ kathento ‘‘ye dhammā hetuppabhavā’’ti (mahāva. 60; apa. thera 1.1.286) gāthamāha. Paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattimaggaphale patiṭṭhahi. Itaraṃ padadvayaṃ sotāpannakāle niṭṭhāsi. Gāthāpariyosāne pana sotāpanno hutvā uparivisese apavattante ‘‘bhavissati ettha kāraṇa’’nti sallakkhetvā [Pg.234] theraṃ āha – ‘‘mā, bhante, upari dhammadesanaṃ vaḍḍhayittha, ettakameva alaṃ, kahaṃ amhākaṃ satthā vasatī’’ti? ‘‘Veḷuvane’’ti. ‘‘Bhante, tumhe purato gacchatha, ahaṃ mayhaṃ sahāyassa katapaṭiññaṃ mocetvā taṃ gahetvā āgamissāmī’’ti pañcapatiṭṭhitena vanditvā padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmaṃ agamāsi. 其时，我等之师初成无上正等觉，转无上法轮，次第调伏优楼频螺迦叶(Uruvelakassapa)等一千名结发外道后，住于王舍城。一日，外游者伍巴谛萨前往外游者园林，见具寿阿说示长老于王舍城行乞，心想：“我从未见过威仪如此具足的出家人，此人身上必有寂静之法。”于是生起净信，为请教故，他观察着具寿，于其身后紧随不舍。长老乞得食物后，去往一适宜之处用餐。外游者便铺设自己的坐具奉上。长老食毕，他又以自己的水瓶奉上净水。如此行弟子之礼后，他与用完餐的长老相互问候，问道：“您的导师是谁？您信乐谁的教法？”长老答其师为正等觉者。他又问：“具寿，您的导师宣说何法？”长老心想：“我当向他开示此教法之甚深。”便说明自己出家未久，为他简要地宣说教法，诵出此偈：“诸法从因生，如来说其因；诸法因缘灭，大沙门如是说。”外游者仅听闻前两句，便安住于具足千种理趣的须陀洹道果。其余两句，则于证得须陀洹时究竟通达。偈颂诵毕，他已成须陀洹，然更高的殊胜法并未现前，他思惟：“此处必有因缘。”便对长老说：“尊者，请勿再多说法，这些已足够了。我等之师住于何处？”答曰：“竹林。”“尊者，您请先行，我需先解除与友人之约，再带他前来。”说罢，便以五体投地礼拜，右绕三匝，辞送长老后，返回外游者园林。 Kolitaparibbājako taṃ dūratova āgacchantaṃ disvā ‘‘mukhavaṇṇo na aññadivasesu viya addhānena amataṃ adhigataṃ bhavissatī’’ti tenevassa visesādhigamaṃ sambhāvetvā amatādhigamaṃ pucchi. Sopissa ‘‘āvuso, amatamadhigata’’nti paṭijānitvā tameva gāthaṃ abhāsi. Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – ‘‘kahaṃ no satthā’’ti? ‘‘Veḷuvane’’ti. ‘‘Tena hi, āvuso, āyāma, satthāraṃ passissāmā’’ti. Upatisso sabbakālampi ācariyapūjakova, tasmā sañcayassa satthu guṇe pakāsetvā tampi satthu santikaṃ netukāmo ahosi. So lābhāsāpakato antevāsikabhāvaṃ anicchanto ‘‘na sakkomi cāṭi hutvā udakasiñcanaṃ hotu’’nti paṭikkhipi. Te anekehi kāraṇehi taṃ saññāpetuṃ asakkontā attano ovāde vattamānehi aḍḍhuteyyasatehi antevāsikehi saddhiṃ veḷuvanaṃ agamaṃsu. Satthā te dūratova āgacchante disvā ‘‘etaṃ me sāvakayugaṃ bhavissati, aggaṃ bhaddayuga’’nti vatvā tesaṃ parisāya cariyavasena dhammaṃ desetvā arahatte patiṭṭhāpetvā ehibhikkhubhāvena upasampadaṃ adāsi. Yathā tesaṃ evaṃ aggasāvakānampi iddhimayapattacīvaraṃ āgatameva. Uparimaggattayakiccaṃ pana na niṭṭhāsi. Kasmā? Sāvakapāramīñāṇassa mahantatāya. 拘利多（Kolita）游行者远远看见他走来，仅从其面色便推知他已获殊胜证悟，于是询问其是否证得不死。他答道：“贤友，已证得不死。”并为他诵出那首偈颂。偈颂结束时，拘利多安住于须陀洹果，问道：“我们的导师在何处？”“在竹林。”“那么，贤友，我们走吧，去拜见导师。”伍巴谛萨（Upatissa）一向恭敬师长，因此想先去其旧师散惹耶（Sañcaya）处，向他宣说佛陀的功德，也想带他去见佛陀。但散惹耶因贪着利养，不愿再为人之弟子，推辞说：“我已为大瓮，不能再为小瓶。”他们用种种理由劝说，仍无法令其信服，便与听从他们教导的二百五十名弟子一同前往竹林。世尊远远看见他们走来，说道：“这将是我的声闻弟子双，是贤善的上首双。”然后依其会众的根器为他们说法，使他们安住于阿罗汉果，并以“来，比丘”的方式授予他们具足戒。这两位上首弟子也同样获得了神通所成的衣钵。然而，上三道果之事尚未完成。是何缘故？因其声闻波罗蜜智之广大。 Tesu āyasmā mahāmoggallāno pabbajitato sattame divase magadharaṭṭhe kallavālagāme samaṇadhammaṃ karonto thinamiddhe okkamante satthārā saṃvejito thinamiddhaṃ vinodetvā dhātukammaṭṭhānaṃ suṇanto eva uparimaggattayaṃ adhigantvā sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Āyasmā sāriputto pabbajjāya addhamāsaṃ atikkamitvā satthārā saddhiṃ rājagahe sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa [Pg.235] vedanāpariggahasuttante (ma. ni. 2.201 ādayo) desiyamāne desanānusārena ñāṇaṃ pesetvā parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Iti dvinnaṃ aggasāvakānaṃ satthu samīpe eva sāvakapāramīñāṇaṃ matthakaṃ pattaṃ. 他们之中，具寿大目犍连(Mahāmoggallāna)出家后第七天，在摩揭陀国(Magadharaṭṭha)的迦罗瓦罗村(Kallavālagāma)修行沙门法时，因昏沉睡眠来袭而为导师所警策。他驱除昏沉睡眠后，听闻界业处，随即证得上三道，达到声闻究竟智的顶峰。具寿舍利弗出家半个月后，与导师一同住在王舍城(Rājagaha)的猪掘窟(Sūkarakhataleṇa)时，在导师为他的外甥长爪(Dīghanakha)游行者讲说《受遍取经》(Vedanāpariggaha Sutta)之际，他随顺教说而运展智慧，犹如享用他人端上的饭食一般，达到了声闻究竟智的顶峰。就这样，两位上首弟子都在导师身边达到了声闻究竟智的顶峰。 Evaṃ pattasāvakapāramīñāṇo āyasmā sāriputto ‘‘kena kammena ayaṃ sampatti laddhā’’ti āvajjento taṃ ñatvā pītisomanassavasena udānaṃ udānento ‘‘himavantassa avidūre’’tiādimāha. Tena vuttaṃ – 如是证得声闻究竟智的具寿舍利弗，在思惟“此成就是由何业而得？”并了知之后，满怀喜悦，发出自说语：“雪山不远处……”等。是故说—— 141. 141. ‘‘Himavantassa avidūre, lambako nāma pabbato; Assamo sukato mayhaṃ, paṇṇasālā sumāpitā’’ti. 雪山之不远，山名蓝帕迦(Lambaka)；我善建精舍，亦善造茅屋。 Tattha himavantassāti himo assa atthīti himavā, tassa himavantassa avidūre samīpe, himālayapaṭibaddhavanehi attho. Lambako nāma pabbatoti evaṃnāmako paṃsumissakapabbato. Assamo sukato mayhanti tasmiṃ lambake pabbate mayhaṃ mamatthāya kato assamo araññavāso āsamantato samoti assamo. Natthi paviṭṭhānaṃ samo parissamo etthāti vā assamo, so itthambhūto araññavāso suṭṭhu kato, rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādivasena sundarenākārena katoti attho. Paṇṇasālāti usīrapabbajādīhi paṇṇehi chāditā nivasanapaṇṇasālāti attho. 于此，“雪山(himavanta)”者：谓此山有雪(hima)，故名“雪山(himavā)”。“雪山之不远”，即其附近，义为与喜马拉雅山脉相连的森林。“山名蓝帕迦(Lambako nāma pabbato)”者：即此山名为蓝帕迦，是一座土石混合之山。“我已善建修行处(Assamo sukato mayhaṃ)”者：是说在那蓝帕迦山上，我为自己建造了修行处，即林中住处。“修行处(assamo)”，或因其“周遭平整(āsamantato samo)”而得名；或因“进入此处者，无有与之相比的疲劳(natthi paviṭṭhānaṃ samo parissamo ettha)”而得名。如是林中住处“善建”，是说以优美的方式建造，具备夜住处、日住处、孤邸(kuṭi)、棚屋等。‘茅屋(paṇṇasālā)’者，义为以香根草等树叶覆盖的住处。 142. 142. ‘‘Uttānakūlā nadikā, supatitthā manoramā; Susuddhapulinākiṇṇā, avidūre mamassamaṃ’’. “小河岸浅，渡口良好，令人心悦；遍布洁净细沙，离我茅舍不远。” Tattha uttānakūlāti agambhīrā nadī. Supatitthāti sundarapatitthā. Manoramā manallīnā manāpā. Susuddhapulinākiṇṇāti suṭṭhu dhavalamuttādalasadisavālukākiṇṇā gahanībhūtāti attho. Sā itthambhūtā nadikā kunnadī mamassamaṃ mayhaṃ assamassa avidūre samīpe ahosīti attho. ‘‘Assama’’nti ca sattamyatthe upayogavacananti veditabbaṃ. 此处“浅岸”（uttānakūlā）指不深的河。“善渡口”（supatitthā）指美好的渡口。“令人心悦”（manoramā）指愉悦心意。“遍布洁净细沙”（susuddhapulinākiṇṇā）意指遍布着极其洁白、犹如珍珠般的细沙，厚厚地铺成一片。那样的溪流，即小河，在我的茅舍不远处、附近。又，应知“茅舍”（assamaṃ）一词，虽为业格，但作处所格之义。 143. 143. ‘‘Asakkharā apabbhārā, sādu appaṭigandhikā; Sandatī nadikā tattha, sobhayantā mamassamaṃ’’. “无卵石，无陡岸，水甜无异味；溪流彼处流淌，庄严我茅舍。” Tattha [Pg.236] asakkharāti ‘‘pulinākiṇṇā’’ti vuttattā asakkharā sakkharavirahitā. Apabbhārāti pabbhāravirahitā, agambhīrakūlāti attho. Sādu appaṭigandhikāti sādurasodakā duggandharahitā mayhaṃ assamapadaṃ sobhayantī nadikā khuddakanadī sandati pavattatīti attho. 此处“无卵石”（asakkharā），因前文已说“遍布细沙”，故为无卵石、离于卵石。“无陡岸”（apabbhārā）指离于陡岸，意即河岸不深。“水甜无异味”（sādu appaṭigandhikā）指水味甘美、无有臭气。其义为：小河（nadikā, khuddakanadī）流淌着，庄严着我的茅舍。 144. 144. ‘‘Kumbhīlā makarā cettha, susumārā ca kacchapā; Sandati nadikā tattha, sobhayantā mamassamaṃ’’. “此处有鳄鱼、摩伽罗，亦有江豚与龟；溪流彼处流淌，庄严我茅舍。” Tattha kumbhīlamacchā makaramacchā ca susumārā caṇḍamacchā ca kacchapamacchā ca ettha etissaṃ nadiyaṃ kīḷantā ahesunti sambandho. Mamassamaṃ sobhayantā nadikā khuddakanadī sandati pavattatīti sambandho. 此处，鳄鱼、摩伽罗鱼、江豚、恶鱼及龟，于此河中嬉戏——这是（与前颂的）关联。小河（nadikā, khuddakanadī）流淌着，庄严着我的茅舍——这是（与后半颂的）关联。 145. 145. ‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā; Vaggaḷā papatāyantā, sobhayanti mamassamaṃ’’. “鲥鱼（pāṭhīna）、pāvusa鱼、balaja鱼、muñja鱼、rohita鱼，以及vaggaḷa鱼，跳跃着，庄严我茅舍。” Pāṭhīnamacchā ca pāvusā macchā ca balajamacchā ca muñjamacchā rohitamacchā ca vaggaḷamacchā ca ete sabbe macchajātikā ito cito ca papatāyantā nadiyā saddhiṃ pavattantā mama assamapadaṃ sobhayantīti attho. 其义为：鲥鱼（pāṭhīna）、pāvusa鱼、balaja鱼、muñja鱼、rohita鱼及vaggaḷa鱼，所有这些种类的鱼，在此处彼处跳跃，随河而行，庄严着我的茅舍。 146. 146. ‘‘Ubho kūlesu nadiyā, pupphino phalino dumā; Ubhato abhilambantā, sobhayanti mamassamaṃ’’. “河流两岸，树木开花结果；枝条垂悬两边，庄严我茅舍。” Tattha ubho kūlesūti tassā nadiyā ubhosu passesu dhuvapupphino dhuvaphalino rukkhā ubhato abhilambantā nadiyā ubho tīre heṭṭhā onamantā mama assamaṃ sobhayantīti attho. 此中，“于两岸”者，意谓：于彼河之两岸，有常花常果之树，从两边垂下，于河之两岸低垂，庄严我之精舍。此是其义。 147. 147. ‘‘Ambā sālā ca tilakā, pāṭalī sinduvārakā; Dibbagandhā sampavanti, pupphitā mama assame’’. “芒果(amba)、娑罗(sāla)、帝罗迦(tilaka)、波吒梨(pāṭalī)与辛度婆罗(sinduvāraka)；于我精舍中盛开，散发天香。” Tattha ambāti madhupiṇḍiambā ca sālarukkhā ca tilakarukkhā ca pāṭalirukkhā ca sinduvārakarukkhā ca ete rukkhā niccakālaṃ pupphitā pupphantā. Dibbā gandhā iva mama assame sugandhā sampavanti samantato pavāyantīti attho. 此中，“芒果”者，谓蜜团芒果(madhupiṇḍi-amba)、娑罗树、帝罗迦树、波吒梨树与辛度婆罗树。此等树木恒时开花、绽放。如天界之香，妙香于我精舍中四溢，周遍飘散。此是其义。 148. 148. ‘‘Campakā [Pg.237] saḷalā nīpā, nāgapunnāgaketakā; Dibbagandhā sampavanti, pupphitā mama assame’’. “瞻波(campaka)、娑罗罗(saḷala)、尼波(nīpa)、龙花(nāga)、胡桐(punnāga)与计答迦(ketaka)；于我精舍中盛开，散发天香。” Tattha campakarukkhā ca saḷalarukkhā ca suvaṇṇavaṭṭalasadisapupphā nīparukkhā ca nāgarukkhā ca punnāgarukkhā ca sugandhayantā ketakarukkhā ca ete sabbe rukkhā dibbā gandhāriva mama assame pupphitā phullitā sampavanti sugandhaṃ suṭṭhu pavāyantīti attho. 此中，有瞻波树、娑罗罗树、花如金球之尼波树、龙花树、胡桐树与散发芳香之计答迦树。此等一切树木，于我精舍中开花绽放，如天界之香，妙香四溢，善妙飘散。此是其义。 149. 149. Asokā ca‘‘adhimuttā asokā ca, bhaginīmālā ca pupphitā; Aṅkolā bimbijālā ca, pupphitā mama assame’’. “阿地目多(adhimutta)、无忧树(asoka)与婆耆尼摩罗(bhaginīmālā)已开花；鸯拘罗(aṅkola)与频毗阇罗(bimbijāla)亦于我精舍中盛开。” Tattha pupphitā adhimuttakarukkhā ca pupphitā asokarukkhā ca pupphitā bhaginīmālā ca pupphitā aṅkolā ca pupphitā bimbijālā ca ete rukkhā mama assame phullitā sobhayantīti sambandho. 此中，已开花之阿地目多树、已开花之无忧树、已开花之婆耆尼摩罗、已开花之鸯拘罗、已开花之频毗阇罗，此等树木于我精舍中绽放，使其庄严。句义应如是连结。 150. 150. ‘‘Ketakā kandali ceva, godhukā tiṇasūlikā; Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’. “计答迦(ketaka)、建陀利(kandali)、瞿昙迦(godhukā)与底那须利迦(tiṇasūlikā)；散发天香，庄严我精舍。” Tattha ketakāti sugandhaketakagacchā ca. Kandalirukkhā ca godhukarukkhā ca tiṇasūlikagacchā ca ete sabbe rukkhajātikā dibbagandhaṃ pavāyamānā mama assamaṃ sakalaṃ sobhayantīti attho. 此中，“计答迦”者，谓芳香之计答迦丛、建陀利树、瞿昙迦树与底那须利迦丛。此等一切种类的树木，散发天香，庄严我之整个精舍。此是其义。 151. 151. ‘‘Kaṇikārā kaṇṇikā ca, asanā ajjunā bahū; Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’. “迦尼迦罗(kaṇikāra)、迦尼迦(kaṇṇikā)、阿萨那(asana)与阿周那(ajjuna)甚多；彼等散发天香，庄严我之精舍。” Ete kaṇikārādayo rukkhā mama assamaṃ sakalaṃ sobhayantā dibbagandhaṃ sampavāyantīti sambandho. 这些迦尼迦罗(kaṇikāra)等树木，庄严我整个净修处，并散发天香，（句义）应如是关联。 152. 152. ‘‘Punnāgā giripunnāgā, koviḷārā ca pupphitā; Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’. “龙华树(punnāga)、山龙华树(giripunnāga)，以及红花楹(koviḷāra)盛开；散发天香，庄严我净修处。” Punnāgādayo rukkhā dibbagandhaṃ pavāyamānā mama assamaṃ sobhayantīti attho. 龙华树(punnāga)等树木，散发天香，庄严我净修处，此其义。 153. 153. ‘‘Uddālakā ca kuṭajā, kadambā vakulā bahū; Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’. “众多乌达拉咖(uddālaka)、矩吒(kuṭaja)、咖丹巴(kadamba)与婆拘罗(vakula)；散发天香，庄严我净修处。” Uddālakādayo [Pg.238] rukkhā dibbagandhaṃ vāyamānā mama assamaṃ sobhayantīti sambandho. 乌达拉咖(uddālaka)等树木，散发天香，庄严我净修处，（句义）应如是关联。 154. 154. ‘‘Āḷakā isimuggā ca, kadalimātuluṅgiyo; Gandhodakena saṃvaḍḍhā, phalāni dhārayanti te’’. “阿罗迦(āḷaka)与仙人豆(isimugga)，芭蕉(kadali)及香橼(mātuluṅga)；彼等以香水滋养，结出累累果实。” Tattha ete āḷakādayo gacchā candanādisugandhagandhodakena vaḍḍhitvā suvaṇṇaphalāni dhārentā mama assamaṃ sobhayantīti attho. 于此，此等阿罗迦(āḷaka)等树木，以旃檀(candana)等芳香之水灌溉而生长，结出金色之果，庄严我净修处，此其义。 155. 155. ‘‘Aññe pupphanti padumā, aññe jāyanti kesarī; Aññe opupphā padumā, pupphitā taḷāke tadā’’. “彼时于池塘，莲花(paduma)正盛开：其一些绽放，其一些现蕊，其一些花落。” Tattha aññe pupphanti padumāti mama assamassa avidūre taḷāke aññe ekacce padumā pupphanti, ekacce kesarī padumā jāyanti nibbattanti, ekacce padumā opupphā vigalitapattakesarāti attho. 于此，“一些莲花绽放”者，其义为：于我净修处不远之池塘，一些莲花(paduma)正在绽放，一些莲花现出花蕊而生，一些莲花则花瓣、花蕊已凋落。 156. 156. ‘‘Gabbhaṃ gaṇhanti padumā, niddhāvanti muḷāliyo; Siṅghāṭipattamākiṇṇā, sobhanti taḷāke tadā’’. “莲花(paduma)结成莲蓬，莲藕(muḷāli)蔓延而出；彼时莲丛叶密，庄严于池塘。” Tattha gabbhaṃ gaṇhanti padumāti tadā tāpasena hutvā mama vasanasamaye ekacce padumā taḷākabbhantare makuḷapupphādayo gaṇhanti. Muḷāliyo padumamūlā niddhāvanti ito kaddamabbhantarato hatthidāṭhā viya gacchantīti attho. Pattapupphamākiṇṇā gahanībhūtā siṅghāṭiyo sobhayantīti attho. 于此，“莲花结蓬”者，其义为：彼时我为苦行者，于居住之时，一些莲花(paduma)在池塘中结成花蕾、花朵等。“莲藕蔓延而出”者，其义为：莲藕(muḷāli)即莲之根，从淤泥中伸出，犹如象牙。“莲丛叶密，庄严”者，其义为：莲丛因花叶繁茂而成簇，庄严池塘。 157. 157. ‘‘Nayitā ambagandhī ca, uttalī bandhujīvakā; Dibbagandhā sampavanti, pupphitā taḷāke tadā’’. “那伊陀(nayitā)、芒果香(ambagandhī)，优多罗(uttalī)与槃陀耆婆(bandhujīvaka)；彼时于池塘盛开，散发天界妙香。” Tadā mama vasanasamaye taḷākassa samīpe nayitā ca gacchā ambagandhī ca gacchā uttalī nāma gacchā ca bandhujīvakā ca ete sabbe gacchā pupphitā pupphadhāritā sugandhavāhakā taḷākaṃ sobhayantīti attho. 那时，在我居住期间，池塘附近的那伊伽(nayitā)丛、芒果香(ambagandhī)丛、名为乌达利(uttalī)的丛林，以及红萼花(bandhujīvaka)丛，所有这些丛林都已开花，花朵盛开，香气四溢，庄严着池塘。此为义。 158. 158. ‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā; Saṃgulā maggurā ceva, vasanti taḷāke tadā’’. “帕提那鱼(Pāṭhīnā)与帕乌萨鱼(pāvusā)，强壮的门伽罗希陀鱼(muñjarohitā)；桑古拉鱼(Saṃgulā)与马古拉鱼(maggurā)，那时皆栖息于池塘中。” Tadā [Pg.239] mama vasanasamaye nibbhītā pāṭhīnādayo macchā taḷāke vasantīti sambandho. 那时，在我居住期间，帕提那(Pāṭhīna)等鱼类无畏地栖息在池塘中。此为关联。 159. 159. ‘‘Kumbhīlā susumārā ca, tantigāhā ca rakkhasā; Oguhā ajagarā ca, vasanti taḷāke tadā’’. “鳄鱼(Kumbhīla)与蛟龙(susumāra)，以及坦提伽哈鱼(tantigāhā)与罗刹鱼(rakkhasā)；水蛇(oguhā)与巨蟒(ajagarā)，那时皆栖息于池塘中。” Tadā mama vasanasamaye mama assamasamīpe taḷāke ete kumbhīlādayo macchā nibbhītā nirūpaddavā vasantīti sambandho. 那时，在我居住期间，于我修行处附近的池塘中，鳄鱼(kumbhīla)等这些水族无所畏惧、无有灾患地栖息着。此为关联。 160. 160. ‘‘Pārevatā ravihaṃsā, cakkavākā nadīcarā; Kokilā sukasāḷikā, upajīvanti taṃ saraṃ’’. “鸠鸽(Pārevatā)与日鹅(ravihaṃsā)，以及游于河川的赤雁(cakkavāka)；杜鹃(kokilā)、鹦鹉(suka)与八哥(sāḷikā)，皆依此湖维生。” Tattha mama assamasamīpe saraṃ nissāya pārevatāpakkhī ca ravihaṃsāpakkhī ca nadīcarā cakkavākapakkhī ca kokilāpakkhī ca sukapakkhī ca sāḷikāpakkhī ca taṃ saraṃ upanissāya jīvantīti sambandho. 于彼处，在我修行处附近，鸠鸽鸟(pārevatāpakkhī)、日鹅鸟(ravihaṃsāpakkhī)、游于河川的赤雁鸟(nadīcarā cakkavākapakkhī)、杜鹃鸟(kokilāpakkhī)、鹦鹉鸟(sukapakkhī)与八哥鸟(sāḷikāpakkhī)，皆依止该湖而生活。此为关联。 161. 161. ‘‘Kukutthakā kuḷīrakā, vane pokkharasātakā; Dindibhā suvapotā ca, upajīvanti taṃ saraṃ’’. “野鸡(kukutthaka)与水鸟(kuḷīraka)，林中的白鹭(pokkharasātaka)；鹡鸰(diṇḍibha)与鹦鹉雏(suvapota)，皆依此湖维生。” Tattha kukutthakāti evaṃnāmikā pakkhī ca. Kuḷīrakāti evaṃnāmikā pakkhī ca. Vane pokkharasātakā pakkhī ca dindibhā pakkhī ca suvapotā pakkhī ca ete sabbe pakkhino taṃ mama assamasamīpe saraṃ nissāya jīvantīti sambandho. 于彼颂中，所谓“野鸡(kukutthaka)”者，是此类鸟；所谓“水鸟(kuḷīraka)”者，亦是此类鸟。林中的白鹭鸟(pokkharasātaka)、鹡鸰鸟(diṇḍibha)与鹦鹉雏(suvapota)，所有这些禽鸟，皆依止我修行处附近的湖泊而生存。此为关联。 162. 162. ‘‘Haṃsā koñcā mayūrā ca, kokilā tambacūḷakā; Pammakā jīvaṃjīvā ca, upajīvanti taṃ saraṃ’’. “天鹅(haṃsa)与白鹤(koñca)，孔雀(mayūra)与杜鹃(kokilā)，红冠鸡(tambacūḷaka)、帕玛卡鸟(pammaka)与命命鸟(jīvaṃjīva)，皆依此湖维生。” Sabbe ete haṃsādayo pakkhino taṃ saraṃ upanissāya jīvanti jīvikaṃ pālentīti attho. 所有这些天鹅(haṃsa)等禽鸟，皆依止此湖而生活，维持生计。此为义。 163. 163. ‘‘Kosikā poṭṭhasīsā ca, kurarā senakā bahū; Mahākāḷā ca sakuṇā, upajīvanti taṃ saraṃ’’. “猫头鹰(kosika)与波塔西萨鸟(poṭṭhasīsa)，以及众多鱼鹰(kurara)与猎鹰(senakā)；大黑鸟(mahākāḷa)等禽鸟，皆依此湖维生。” Tattha kosikā ca pakkhī poṭṭhasīsā ca pakkhī kurarā ca pakkhī senakā ca pakkhī mahākāḷā ca pakkhī thale bahū pakkhino taṃ saraṃ tassa sarassa samīpe jīvanti jīvikaṃ kappentīti attho. 其义为：于彼处，有鸱鸮、冠鸟、鱼鹰、隼、大黑鸟等鸟，以及陆地上的众多禽鸟，皆于彼湖及其附近生存，维持生计。 164. 164. ‘‘Pasadā [Pg.240] ca varāhā ca, camarā gaṇḍakā bahū; Rohiccā sukapotā ca, upajīvanti taṃ saraṃ’’. 斑鹿(pasada)与野猪(varāha)，众多牦牛(camara)与犀牛(gaṇḍaka)，赤鹿(rohicca)与野牛(sukapota)，皆依此湖而生。 Tattha pasadādayo ete migā taṃ saraṃ tasmiṃ sarasamīpe, bhummatthe upayogavacanaṃ, jīvitaṃ paripālentā viharantīti attho. 其义为：彼处，此等斑鹿等走兽，为保护生命而居住于彼湖附近。此处（颂中）宾格“taṃ saraṃ”应理解为处格之意。 165. 165. ‘‘Sīhabyagghā ca dīpī ca, acchakokataracchakā; Tidhā pabhinnamātaṅgā, upajīvanti taṃ saraṃ’’. 狮(sīha)、虎(byaggha)与豹(dīpī)，熊(accha)、狼(koka)与鬣狗(taracchaka)；三处流液之发情象(mātaṅga)，皆依此湖而生。 Ete sīhādayo catuppadā sarasamīpe upaddavarahitā jīvantīti sambandho. 此乃关联：此等狮子等四足兽，于湖边无灾无患而活。 166. 166. ‘‘Kinnarā vānarā ceva, athopi vanakammikā; Cetā ca luddakā ceva, upajīvanti taṃ saraṃ’’. 紧那罗(kinnara)与猿猴(vānara)，以及林中作业者(vanakammika)；猎人(ceta)与猎户(luddaka)，皆依此湖而生。 Ettha ete evaṃnāmikā kinnarādayo sattā tasmiṃ sarasamīpe vasantīti attho. 其义为：于此，此等名为紧那罗等之有情，皆居住于彼湖附近。 167. 167. ‘‘Tindukāni piyālāni, madhukekā sumāriyo; Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ’’. 丁度迦树(tinduka)、皮亚拉树(piyāla)、摩度迦树(madhuka)与苏摩梨树(sumāriya)，于我净修处不远处，恒常结出果实。 Tattha ete tindukādayo rukkhā dhuvaṃ hemantagimhavassānasaṅkhāte kālattaye mama assamato avidūre ṭhāne madhuraphalāni dhārentīti sambandho. 此乃关联：彼处，此等丁度迦树等树木，于名为冬、夏、雨的三时中，在我净修处不远处，恒常结出甜美果实。 168. 168. ‘‘Kosambā saḷalā nimbā, sāduphalasamāyutā; Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ’’. 憍赏弥树(kosamba)、松树(saḷala)与印楝树(nimba)，皆具甜美果实；于我净修处不远处，恒常结出果实。 Tattha ete kosambādayo rukkhā sāraphalā madhuraphalā uttamaphalā samāyutā saṃ suṭṭhu āyutā samaṅgībhūtā niccaṃ phaladhārino mama assamasamīpe sobhantīti attho. 其义为：彼处，此等憍赏弥树等树木，具足精华之果、甜美之果、无上之果，且“samāyutā”（圆满具备）是“saṃ”（善）与“āyutā”（具备）的结合；它们恒常结果，令我净修处附近增添光彩。 169. 169. ‘‘Harītakā āmalakā, ambajambuvibhītakā; Kolā bhallātakā billā, phalāni dhārayanti te’’. 诃梨勒(harītaka)与庵摩罗(āmalaka)，芒果(amba)、阎浮(jambu)与毗醯勒(vibhītaka)；枣(kola)、跋罗多迦(bhallātaka)与毗罗(billa)，此等树木皆结果实。 Te harītakādayo rukkhā mama assamasamīpe jātā niccaṃ phalāni dhārayantīti sambandho. 此乃关联：彼等诃梨勒等树木，生于我净修处附近，恒常结出果实。 170. 170. ‘‘Āluvā [Pg.241] ca kaḷambā ca, biḷālītakkaḷāni ca; Jīvakā sutakā ceva, bahūkā mama assame’’. 薯蓣(āluva)与空心菜(kaḷamba)，比拉利(biḷālī)与塔卡拉(takkaḷa)；耆婆(jīvaka)与苏塔迦(sutaka)，在我净修处中为数众多。 Ete āluvādayo mūlaphalā khuddā madhurasā mama assamasamīpe bahū santīti sambandho. 这些薯蓣(āluva)等根果，小而味甜，在我的精舍(assama)附近有很多，此为文句的关联。 171. 171. ‘‘Assamassāvidūramhi, taḷākāsuṃ sunimmitā; Acchodakā sītajalā, supatitthā manoramā’’. 在我的精舍(assama)不远处，有善造的池塘；水清澈、水清凉，有良好的渡口(supatittha)，令人心旷神怡。 Tattha assamassāvidūramhi assamassa samīpe sunimmitā suṭṭhu ārohanaorohanakkhamaṃ katvā nimmitā acchodakā vippasannodakā sītajalā sītodakā supatitthā sundaratitthā manoramā somanassakarā taḷākā āsuṃ ahesunti attho. 在此，“精舍(assama)不远处”即精舍附近。“善造”即建造得便于上下。“水清澈”(acchodaka)即水质澄净。“水清凉”(sītajala)即凉水。“有善渡口”(supatittha)即有美好的渡口。“令人愉悦”(manorama)即令人喜悦。当时有这样的池塘，此为义。 172. 172. ‘‘Padumuppalasañchannā, puṇḍarīkasamāyutā; Mandālakehi sañchannā, dibbagandhopavāyati’’. 遍布红莲(paduma)与青莲(uppala)，白莲(puṇḍarīka)点缀其间；曼陀罗花(mandālaka)亦遍布，天界妙香四处飘散。 Tattha padumehi ca uppalehi ca sañchannā paripuṇṇā puṇḍarīkehi samāyutā samaṅgībhūtā mandālakehi ca sañchannā gahanībhūtā taḷākā dibbagandhāni upavāyanti samantato vāyantīti attho. 在此，池塘被红莲(paduma)和青莲(uppala)所覆盖，即充满；与白莲(puṇḍarīka)具足，即具备；被曼陀罗花(mandālaka)覆盖，即变得茂密；“散发天界妙香”，即香气向四方飘散，此为义。 173. 173. ‘‘Evaṃ sabbaṅgasampanne, pupphite phalite vane; Sukate assame ramme, viharāmi ahaṃ tadā’’. 如此，于万象具足、花果繁盛之林中，于善造怡人之精舍(assama)，我于当时安住。 Tattha evaṃ sabbaṅgasampanneti abbehi nadikādiavayavehi sampanne paripuṇṇe pupphaphalarukkhehi gahanībhūte vane sukate ramaṇīye assame araññāvāse tadā tāpasabhūtakāle ahaṃ viharāmīti attho. 在此，所谓“如此样样具足”，是指在具备河流等其他部分、圆满具足、花果树木丛生的林中，在善造、怡人的精舍(assama)——即森林住处里，我于当时作为苦行者而居住，此为义。 Ettāvatā assamasampattiṃ dassetvā idāni attano sīlādiguṇasampattiṃ dassento – 至此，展示了精舍(assama)的圆满，如今为展示自身戒(sīla)等功德的圆满，便说—— 174. 174. ‘‘Sīlavā vatasampanno, jhāyī jhānarato sadā; Pañcābhiññābalappatto, suruci nāma tāpaso’’ti. – āha; “具足戒行(sīla)与誓愿(vata)，常为禅修者(jhāyī)、乐于禅定(jhāna)；已达五神通(pañcābhiññā)之力，名为苏卢智(Suruci)之苦行者。”——他如是说。 Tattha [Pg.242] sīlavāti jhānasampayuttacatupārisuddhisīlasadisehi pañcahi sīlehi sampuṇṇoti attho. Vatasampannoti ‘‘ito paṭṭhāya gharāvāsaṃ pañca kāmaguṇe vā na sevissāmī’’ti vatasamādānena sampanno. Jhāyīti lakkhaṇūpanijjhānaārammaṇūpanijjhānehi jhāyī jhāyanasīlo. Jhānaratoti etesu jhānesu rato allīno sadā sampuṇṇo. Pañcābhiññābalappattoti iddhividhadibbasotaparacittavijānanapubbenivāsānussatidibbacakkhusaṅkhātāhi pañcahi abhiññāhi visesapaññāhi balasampanno, paripuṇṇoti attho. Nāmena suruci nāma tāpaso hutvā viharāmīti sambandho. 于此，“具戒者”(sīlavā)之义为：具足与禅那相应的、等同四遍净戒的五戒而圆满。“具行者”(vatasampanno)是：通过“从今以后，我将不享受在家生活或五种欲乐”这般受持行愿而具足。“禅修者”(jhāyī)是：通过相遍察智(lakkhaṇūpanijjhāna)与所缘遍察智(ārammaṇūpanijjhāna)而禅修，有禅修的习性。“乐于禅定者”(jhānarato)是：于此等禅那中喜乐、沉浸，恒时具足。“已达五神通力者”(pañcābhiññābalappatto)之义为：具足神变通(iddhividha)、天耳通(dibbasota)、他心通(paracittavijānana)、宿住随念通(pubbenivāsānussati)与天眼通(dibbacakkhu)这五种神通，即五种殊胜智慧之力而圆满。其关联为：“我作为名为苏卢支(Suruci)的苦行者而住”。 Ettakena attano guṇasampattiṃ dassetvā parisasampattiṃ dassento – 以此开示了自身的功德具足后，为开示其会众之具足—— 175. 175. ‘‘Catuvīsasahassāni, sissā mayhaṃ upaṭṭhahuṃ; Sabbe maṃ brāhmaṇā ete, jātimanto yasassino’’ti. – ādimāha; “二万四千弟子，前来侍奉于我；彼等皆为婆罗门，出身高贵，声名显赫。”——他如是说。 Tattha ete sabbe catuvīsatisahassabrāhmaṇā mayhaṃ sissā jātimanto jātisampannā yasassino parivārasampannā maṃ upaṭṭhahunti sambandho. 于此偈中，其关联为：所有此等二万四千婆罗门，皆为我弟子；“出身高贵”(jātimanto)即种姓具足；“声名显赫”(yasassino)即眷属具足；他们侍奉我。 176. 176. ‘‘Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe; Padakā veyyākaraṇā, sadhamme pāramiṃ gatā’’. 于相术(lakkhaṇa)与古史(itihāsa)，及词汇学(nighaṇḍu)与释义学(keṭubha)；精通词法(padaka)与文法(veyyākaraṇa)，于其自法(sadhamma)已达究竟。 Tattha lakkhaṇeti lakkhaṇasatthe. Sabbalokiyānaṃ itthipurisānaṃ ‘‘imehi lakkhaṇehi samannāgatā dukkhitā bhavanti, imehi sukhitā bhavantī’’ti lakkhaṇaṃ jānāti. Tappakāsako gantho lakkhaṇaṃ, tasmiṃ lakkhaṇe ca. Itihāseti ‘‘itiha āsa itiha āsā’’ti vuttavacanapaṭidīpake ganthe. Lakkhaṇe ca itihāse ca pāramiṃ pariyosānaṃ gatāti sambandho. Rukkhapabbatādīnaṃ nāmappakāsakaganthaṃ ‘‘nighaṇḍū’’ti vuccati. Keṭūbheti kiriyākappavikappānaṃ kavīnaṃ upakārako gantho. Nighaṇḍuyā saha vattatīti sanighaṇḍu, keṭubhena saha vattatīti sakeṭubhaṃ, tasmiṃ sanighaṇḍusakeṭubhe vedattaye pāramiṃ gatāti sambandho. Padakāti nāmapadasamāsataddhitākhyātakitakādipadesu chekā[Pg.243]. Veyyākaraṇāni candapāṇinīyakalāpādibyākaraṇe chekā. Sadhamme pāramiṃ gatāti attano dhamme brāhmaṇadhamme vedattaye pāramiṃ pariyosānaṃ gatā pattāti attho. 此处，“相术”（lakkhaṇa）指相术之经典。阐明“世间男女具足此等相者受苦，具足彼等相者享乐”之理的典籍，称为相术，并且于此相术中已达究竟。所谓“历史”（itihāsa），是指阐明“如是曾有”（iti-ha-āsa）之往昔言教的典籍。于相术与历史中已达究竟，此为关联。阐明树木、山岳等名称的典籍，称为“词汇学”（nighaṇḍu）。“仪轨学”（keṭubha）是助益诗人创作、构思与变化的典籍。与词汇学并存，故称“含词汇学”（sanighaṇḍu）；与仪轨学并存，故称“含仪轨学”（sakeṭubha）。于此含词汇学、含仪轨学之三吠陀（vedattaya）中已达究竟，此为关联。“词句学者”（padaka）指精通名词、复合词、派生词、动词、分词等词句者。“语法学者”（veyyākaraṇa）指精通旃陀（Canda）、波你尼（Pāṇini）、迦拉波（Kalāpa）等语法者。“于自法中已达究竟”，意指于自己的法，即婆罗门之法——三吠陀中，已达最终、抵达究竟。 177. 177. ‘‘Uppātesu nimittesu, lakkhaṇesu ca kovidā; Pathabyā bhūmantalikkhe, mama sissā susikkhitā’’. 我的弟子们善学有素，于异变、征兆及诸相，于地上、空中皆善巧。 Tattha ukkāpātabhūmikampādikesu uppātesu ca subhanimittāsubhanimittesu ca itthilakkhaṇapurisalakkhaṇamahāpurisalakkhaṇesu ca kovidā chekā. Pathaviyā ca bhūmiyā ca sakalaloke ca antalikkhe ākāse cāti sabbattha mama sissā susikkhitā. 此处，于流星坠落、地震等异变，于吉相与凶相，以及于女人相、男人相、大士（mahāpurisa）相，我的弟子们皆为精通、善巧。于大地、地面、一切世间及空中，于一切处，我的弟子们皆善学有素。 178. 178. ‘‘Appicchā nipakā ete, appāhārā alolupā; Lābhālābhena santuṭṭhā, parivārenti maṃ sadā’’. 彼等少欲而具慧，少食而无贪；于得与失皆知足，恒常围绕于我。 Tattha appicchāti appakenāpi yāpentā. Nipakāti nepakkasaṅkhātāya paññāya samannāgatā. Appāhārāti ekāhārā ekabhattikāti attho. Alolupāti lolupataṇhāya appavattanakā. Lābhālābhenāti lābhena alābhena ca santuṭṭhā somanassā ete mama sissā sadā niccakālaṃ maṃ parivārenti upaṭṭhahantīti attho. 此处，“少欲”（appiccha）是指即使仅以少量（资具）也能维持生活。“具智”（nipaka）是指具足名为“明辨”（nepakka）的智慧。“少食”（appāhāra）是指一天只吃一餐饭。“无贪”（alolupa）是指不生起贪婪之欲。“于利得与非利得”（lābhālābha）是指我的这些弟子无论获得利得或非利得都感到满足与喜悦，他们恒常、一直围绕我、侍奉我。 179. 179. ‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā; Ākiñcaññaṃ patthayantā, parivārenti maṃ sadā’’. 禅修者、乐于禅定者、贤智者，心寂静、心专注；希求无所有（处），恒常围绕我。 Tattha jhāyīti lakkhaṇūpanijjhānaārammaṇūpanijjhānehi samannāgatā. Jhāyanasīlā vā. Jhānaratāti tesu ca jhānesu ratā allīnā. Dhīrāti dhitisampannā. Santacittāti vūpasantamanā. Samāhitāti ekaggacittā. Ākiñcaññanti nippalibodhabhāvaṃ. Patthayantāti icchantā. Itthambhūtā me sissā sadā maṃ parivārentīti sambandho. 此处，“禅修者”（jhāyī）是指具足观照诸相（lakkhaṇūpanijjhāna）与观照所缘（ārammaṇūpanijjhāna）的人，或有禅修习惯者。“乐于禅定”（jhānaratā）是指喜爱并沉浸于彼等禅定中。“贤智者”（dhīra）是指具足坚毅力者。“心寂静”（santacitta）是指心意止息平静。“心专注”（samāhita）是指心一境性。“无所有”（ākiñcañña）是指无障碍的状态。“希求”（patthayanta）是指意欲。其关联为：“我这些具足如是特质的弟子，恒常围绕于我。” 180. 180. ‘‘Abhiññāpāramippattā, pettike gocare ratā; Antalikkhacarā dhīrā, parivārenti maṃ sadā’’. 已达神通波罗蜜，乐于如父业行境；虚空行者、贤智者，恒常围绕我。 Tattha abhiññāpāramippattāti pañcasu abhiññāsu pāramiṃ pariyosānaṃ pattā pūritāti attho. Pettike gocare ratāti buddhānuññātāya aviññattiyā [Pg.244] laddhe āhāre ratāti attho. Antalikkhacarāti antalikkhena ākāsena gacchantā āgacchantā cāti attho. Dhīrāti thirabhūtā sīhabyagghādiparissaye acchambhitasabhāvāti attho. Evaṃbhūtā mama tāpasā sadā maṃ parivārentīti attho. 此处，“已达神通波罗蜜”（abhiññāpāramippatta）是指于五种神通（pañca abhiññā）中，已达究竟圆满之义。“乐于如父业行境”（pettike gocare rata）是指乐于食用无需乞求而得、为佛所许的食物之义。“虚空行者”（antalikkhacara）是指能于空中来去自如之义。“贤智者”（dhīra）是指心性坚定，于狮虎等危难中亦无所畏惧之义。此谓：“我这些具足如是特质的苦行者（tāpasa），恒常围绕于我。” 181. 181. ‘‘Saṃvutā chasu dvāresu, anejā rakkhitindriyā; Asaṃsaṭṭhā ca te dhīrā, mama sissā durāsadā’’. 于六门中防护，无渴爱，守护诸根；贤智的他们不混杂，我的弟子们难以亲近。 Tattha cakkhādīsu chasu dvāresu rūpādīsu chasu ārammaṇesu saṃvutā pihitā paṭicchannā, rakkhitagopitadvārāti attho. Anejā nittaṇhā rakkhitindriyā gopitacakkhādiindriyā asaṃsaṭṭhā ñātīhi gahaṭṭhehi amissībhūtāti attho. Durāsadāti duṭṭhu āsadā, āsādetuṃ ghaṭṭetuṃ asakkuṇeyyā ayoggāti attho. 于此，于眼等六门及色等六境中，（诸根）已防护、已遮蔽、已关闭，义为守护看管诸门。“无动摇”(aneja)即无渴爱；“守护诸根”(rakkhitindriya)即守护眼等诸根；“不混杂”(asaṃsaṭṭha)即不与亲属、在家人混杂。“难以亲近”(durāsada)即极难亲近，难以触恼、冲击，义为不适合（这样做）。 182. 182. ‘‘Pallaṅkena nisajjāya, ṭhānacaṅkamanena ca; Vītināmenti te rattiṃ, mama sissā durāsadā’’. 以跏趺坐、坐姿，以及站立与经行，彼等度过夜晚；我诸弟子难以亲近。 Tattha mama sissā pallaṅkena ūrubaddhāsanena seyyaṃ vihāya nisajjāya ca ṭhānena ca caṅkamena ca sakalaṃ rattiṃ visesena atināmenti atikkāmentīti sambandho. 于此，我诸弟子舍弃卧姿，以跏趺坐、坐姿、站立与经行，特别地度过整个夜晚，此为关联。 183. 183. ‘‘Rajanīye na rajjanti, dussanīye na dussare; Mohanīye na muyhanti, mama sissā durāsadā’’. 于可贪染者不贪染，于可嗔恨者不嗔恨；于可迷惑者不迷惑，我诸弟子难以亲近。 Te itthambhūtā mama sissā tāpasā rajanīye rajjitabbe vatthusmiṃ na rajjanti rajjaṃ na uppādenti. Dussanīye dussitabbe dosaṃ uppādetuṃ yutte vatthumhi na dussare dosaṃ na karonti. Mohanīye mohituṃ yutte vatthumhi na muyhanti mohaṃ na karonti, paññāsampayuttā bhavantīti attho. 我此等如是成就的弟子、苦行者，于可贪染之事，不贪染，不生起贪欲。于可嗔恨、适于生起嗔恚之事，不嗔恨，不作嗔恚。于可迷惑、适于迷惑之事，不迷惑，不作愚痴，义为与慧相应。 184. 184. ‘‘Iddhiṃ vīmaṃsamānā te, vattanti niccakālikaṃ; Pathaviṃ te pakampenti, sārambhena durāsadā’’. 彼等探究神通，恒常行持；彼等震动大地，以争执难以亲近。 Te mama sissā ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’tiādikaṃ (paṭi. ma. 1.102) iddhivikubbanaṃ niccakālikaṃ vīmaṃsamānā vattantīti [Pg.245] sambandho. Te mama sissā ākāsepi udakepi pathaviṃ nimminitvā iriyāpathaṃ pakampentīti attho. Sārambhena yugaggāhena kalahakaraṇena na āsādetabbāti attho. 我诸弟子恒常探究“一能变多，多能变一”等（《无碍解道》Paṭi I 102）神通变化而行持，此为关联。我诸弟子能在空中、水中化现大地，并于其上震动威仪，此为其义。“以争执难以亲近”(sārambhena durāsadā)者，义为不应以争执、固执己见、争吵而亲近（彼等）。 185. 185. ‘‘Kīḷamānā ca te sissā, kīḷanti jhānakīḷitaṃ; Jambuto phalamānenti, mama sissā durāsadā’’. 我诸弟子嬉戏时，乃以禅定为戏；彼等从阎浮树取来果实，我诸弟子难以亲近。 Te mama sissā kīḷamānā paṭhamajjhānādikīḷaṃ kīḷanti laḷanti ramantīti attho. Jambuto phalamānentīti himavantamhi satayojanubbedhajamburukkhato ghaṭappamāṇaṃ jambuphalaṃ iddhiyā gantvā ānentīti attho. 我的这些弟子们嬉戏时，是以初禅等禅定为嬉戏，他们玩乐、享受，此即是义。“从阎浮树带来果实”是指，他们以神通前往雪山(Himavanta)中高达百由旬的阎浮树，取来罐子大小的阎浮果，此即是义。 186. 186. ‘‘Aññe gacchanti goyānaṃ, aññe pubbavidehakaṃ; Aññe ca uttarakuruṃ, esanāya durāsadā’’. 有些人前往西牛货洲(Aparagoyāna)，有些人前往东胜身洲(Pubbavideha)；有些人前往北俱卢洲(Uttarakuru)，因寻求（资具）而难以亲近。 Tesaṃ mama sissānaṃ antare aññe ekacce goyānaṃ aparagoyānaṃ dīpaṃ gacchanti, ekacce pubbavidehakaṃ dīpaṃ gacchanti, ekacce uttarakuruṃ dīpaṃ gacchanti, te durāsadā etesu ṭhānesu esanāya gavesanāya paccayapariyesanāya gacchantīti sambandho. 我的这些弟子中，有些人前往西牛货洲(Aparagoyāna)洲，有些人前往东胜身洲(Pubbavideha)洲，有些人前往北俱卢洲(Uttarakuru)洲。他们是难以亲近的，为了寻求、探求、追求资具而前往这些地方，此即是关联。 187. 187. ‘‘Purato pesenti khāriṃ, pacchato ca vajanti te; Catuvīsasahassehi, chāditaṃ hoti ambaraṃ’’. 他们将担子送往前方，他们随后而行；天空被二万四千（人）所遮蔽。 Te mama sissā ākāsena gacchamānā khāriṃ tāpasaparikkhārabharitaṃ kājaṃ purato pesenti paṭhamaṃ abhimukhañca taṃ pesetvā sayaṃ tassa pacchato gacchantīti attho. Evaṃ gacchamānehi catuvīsasahassehi tāpasehi ambaraṃ ākāsatalaṃ chāditaṃ paṭicchannaṃ hotīti sambandho. 我的这些弟子们于空中行走时，先将装满苦行者用具的担子送往前方，送出后，自己再跟随其后，此即是义。当此二万四千苦行者如此行进时，天空，即天空的表面，被其遮蔽、覆盖，此即是关联。 188. 188. ‘‘Aggipākī anaggī ca, dantodukkhalikāpi ca; Asmena koṭṭitā keci, pavattaphalabhojanā’’. 有些用火烹煮，有些不用火；有些用牙齿（咀嚼），有些用臼（捣碎）；有些用石头敲碎，有些食用自行掉落的果实。 Tattha keci ekacce mama sissā aggipākī phalāphalapaṇṇādayo pacitvā khādanti, ekacce anaggī aggīhi apacitvā āmakameva khādanti, ekacce dantikā dantehiyeva tacaṃ uppāṭetvā khādanti. Ekacce udukkhalikā udukkhalehi koṭṭetvā khādanti. Ekacce asmena koṭṭitā pāsāṇena koṭṭetvā khādanti. Ekacce sayaṃpatitaphalāhārāti sambandho. 其中，我的有些弟子用火烹煮大小果实、树叶等后食用；有些不用火煮，直接生食；有些仅用牙齿剥去果皮后食用；有些用臼捣碎后食用；有些用石头敲碎后食用；有些则食用自行掉落的果实，此即是关联。 189. 189. ‘‘Udakorohaṇā [Pg.246] keci, sāyaṃ pāto sucīratā; Toyābhisecanakarā, mama sissā durāsadā’’. 有些乐于清净，早晚入水沐浴；有些举行浇水灌顶；我的弟子们难以亲近。 Durāsadā mama sissā keci sucīratā suddhikāmā sāyaṃ pāto ca udakorohaṇā udakapavesakāti attho. Keci toyābhisecanakarā udakena attani abhisiñcanakarāti attho. 我的难以亲近的弟子中，有些乐于清净、欲求清净，于晨于夕入水，此即“进入水中”之义。有些行灌水仪式，此即以水浇灌自身之义。 190. 190. ‘‘Parūḷhakacchanakhalomā, paṅkadantā rajassirā; Gandhitā sīlagandhena, mama sissā durāsadā’’. 腋毛、指甲、毛发长长，牙齿污秽，头顶尘垢；以戒香熏染，我的弟子们难以亲近。 Tattha te durāsadā mama sissā kacchesu ubhayakacchesu ca hatthapādesu ca parūḷhā sañjātā, dīghanakhalomāti attho. Khurakammarahitattā amaṇḍitā apasādhitāti adhippāyo. Paṅkadantāti iṭṭhakacuṇṇakhīrapāsāṇacuṇṇādīhi dhavalamakatattā malaggahitadantāti attho. Rajassirāti telamakkhanādirahitattā dhūlīhi makkhitasīsāti attho. Gandhitā sīlagandhenāti jhānasamādhisamāpattīhi sampayuttasīlena samaṅgībhūtattā lokiyasīlagandhena sabbattha sugandhībhūtāti attho. Mama sissā durāsadāti imehi vuttappakāraguṇehi samannāgatattā āsādetuṃ ghaṭṭetuṃ asakkuṇeyyā mama sissāti sambandho. 此处，我的那些难以亲近的弟子们，腋下、双手双足都长满了毛发，意即他们的指甲和毛发都很长。其意是，因为不行剃除之事，所以他们没有修饰、没有装饰。“牙齿污秽”是指因为不用砖粉、乳石粉等物使之洁白，所以牙齿上沾满了污垢，此是其义。“头顶尘垢”是指他们因为没有涂油等，所以头上沾满了灰尘，此是其义。“以戒香熏染”是指他们具足与禅定、三昧、等至相应的戒行，因此以世间戒香遍熏各处，此是其义。“我的弟子们难以亲近”是指我的弟子们因为具足上述所说的功德，所以是他人无法侵犯和触碰的，此是其关联。 191. 191. ‘‘Pātova sannipatitvā, jaṭilā uggatāpanā; Lābhālābhaṃ pakittetvā, gacchanti ambare tadā’’. 清晨集会后，结发苦行者、精进苦行者；宣告利得与非利得后，那时他们便在空中行走。 Tattha pātova sannipatitvāti sattamyatthe topaccayo, pātarāsakāleyeva mama santike rāsibhūtāti attho. Uggatāpanā pākaṭatapā patthaṭatapā jaṭilā jaṭādhārino tāpasā. Lābhālābhaṃ pakittetvā khuddake ca mahante ca lābhe pākaṭe katvā tadā tasmiṃ kāle ambare ākāsatale gacchantīti sambandho. 此处，“清晨集会”（pātova sannipatitvā）中的“to”后缀表示第七格意义，意即清晨用早餐时就聚集在我这里。“精进苦行者”是指苦行精进、苦行显著、苦行广布的结发苦行者，这些苦行者。“宣告利得与非利得”是指将微小和巨大的利得都公开宣布后，那时他们便在空中行走，此是其关联。 192. Puna tesaṃyeva guṇe pakāsento etesaṃ pakkamantānantiādimāha. Tattha ākāse vā thale vā pakkamantānaṃ gacchantānaṃ etesaṃ tāpasānaṃ vākacīrajanito mahāsaddo pavattatīti attho. Muditā honti devatāti evaṃ mahāsaddaṃ pavattetvā gacchantānaṃ ajinacammasaddena [Pg.247] santuṭṭhā ‘‘sādhu sādhu, ayyā’’ti somanassajātā devatā muditā santuṭṭhā hontīti sambandho. 192. 又，为显扬彼等之功德，（世尊）说“彼等离去时”等语。于此，义为：彼等苦行者于空中或陆地行走时，由树皮衣所生之大音声传扬开来。“诸天神欢喜”，其关联为：如是发出大音声而行，诸天神因鹿皮衣之声而满足，心生喜悦而言“善哉，善哉，尊者！”，故诸天神欢喜满足。 193. Disodisanti te isayo antalikkhacarā ākāsacārino dakkhiṇādisānudisaṃ pakkamanti gacchantīti sambandho. Sake balenupatthaddhāti attano sarīrabalena vā jhānabalena vā samannāgatā yadicchakaṃ yattha yattha gantukāmā, tattha tattheva gacchantīti sambandho. 193. “他们四处”是说，那些在空中行走的仙人，朝着南方等各个方向离开而去。“以自己的力量支持”是说，他们具备自身的力量或禅定的力量，随自己的意愿，想去哪里，就能去哪里。 194. Puna tesamevānubhāvaṃ pakāsento pathavīkampakā etetiādimāha. Tadā ete sabbattha icchācārā pathavīkampakā medanīsañcalanajātikā nabhacārino ākāsacārino. Uggatejāti uggatatejā patthaṭatejā duppasahā pasayha abhibhavitvā pavattituṃ asakkuṇeyyāti duppasahā. Sāgarova akhobhiyāti aññehi akhobhiyo anāluḷito sāgaro iva samuddo viya aññehi akhobhiyā kampetuṃ asakkuṇeyyā hontīti sambandho. 194. 又，为显扬彼等之威力，（世尊）说“彼等是地动者”等语。当时，此等随心所欲之地动者，能令大地摇动，能于空中行走。“有大威力”者，谓其威力增盛、威力广布。“难以降伏”者，谓其难以被强力压制屈服，故名“难以降伏”。“如海不摇”，其关联为：犹如大海不为他者所动摇、所扰乱，彼等亦不为他者所动摇。 195. Ṭhānacaṅkamino kecīti tesaṃ mama sissānaṃ antare ekacce isayo ṭhāniriyāpathacaṅkamaniriyāpathasampannā, ekacce isayo nesajjikā nisajjiriyāpathasampannā, ekacce isayo pavattabhojanā sayaṃpatitapaṇṇāhārā evarūpehi guṇehi yuttattā durāsadāti sambandho. 195. “有些经行”，其关联为：在我诸弟子中，有些仙人具足站立与经行之威仪；有些仙人修持常坐（不卧），具足坐之威仪；有些仙人食用现成之食，或以自行掉落之树叶为食。因具足如是功德，故难以为他者所接近。 196. Te sabbe thomento mettāvihārinotiādimāha. Tattha ‘‘aparimāṇesu cakkavāḷesu aparimāṇā sattā sukhī hontū’’tiādinā sinehalakkhaṇāya mettāya pharitvā viharanti, attabhāvaṃ pavattentīti mettāvihārino ete mama sissāti attho. Sabbe te isayo sabbapāṇinaṃ sabbesaṃ sattānaṃ hitesī hitagavesakā. Anattukkaṃsakā attānaṃ na ukkaṃsakā amānino kassaci kañci puggalaṃ na vambhenti nīcaṃ katvā na maññantīti attho. 196. （世尊）赞叹彼等，说“慈住者”等语。于此，“愿无量世界中无量众生皆得安乐”等，以具爱念相之慈心遍满而住，维持生命，是为慈住者。此义为：彼等是我弟子。彼诸仙人，皆为一切有情之利益者、福利寻求者。不自赞叹，不抬举自己，无有我慢，不毁谤任何个人(puggala)，不轻贱、不认为其下劣。 197. Te mama sissā sīlasamādhisamāpattiguṇayuttattā sīharājā iva acchambhītā nibbhayā, gajarājā iva hatthirājā viya thāmavā sarīrabalajhānabalasampannā byaggharājā iva, durāsadā ghaṭṭetumasakkuṇeyyā mama santike āgacchantīti sambandho. 197. 我此诸弟子，因具足戒、定、等至之功德，故如狮子王，无有惊怖，无所畏惧；如象王，强健有力，具足身力与禅定之力；如虎王，难以接近，不可冒犯。彼等来至我所。 198. Tato [Pg.248] attano ānubhāvassa dassanalesena pakāsento vijjādharātiādimāha. Tattha mantasajjhāyādivijjādharā ca rukkhapabbatādīsu vasantā bhummadevatā ca bhūmaṭṭhathalaṭṭhā nāgā ca gandhabbadevā ca caṇḍā rakkhasā ca kumbhaṇḍā devā ca dānavā devā ca icchiticchitanimmānasamatthā garuḷā ca taṃ saraṃ upajīvantīti sambandho, tasmiṃ sare sarassa samīpe vasantīti attho. 198. 其后，为略示己之威力，（世尊）说“持明者”等语。于此，持咒等持明者(vijjādhara)、住于树木山岩等地居天(bhummadevatā)、地居与陆居之龙(nāga)、乾闼婆天(gandhabba)、凶恶罗刹(rakkhāsa)、鸠槃荼天(kumbhaṇḍa)、陀那婆天(dānava)，以及能随意化现之金翅鸟(garuḷa)，皆依彼湖而活。此义为：彼等住于彼湖之畔。 199. Punapi tesaṃyeva attano sissatāpasānaṃ guṇe vaṇṇento te jaṭā khāribharitātiādimāha. Taṃ sabbaṃ uttānatthameva. Khāribhāranti udañcanakamaṇḍaluādikaṃ tāpasaparikkhāraṃ. 199. 复次，为称赞彼等弟子苦行者之功德，（世尊）说“彼等结发，肩担行囊”等语。此等皆义白易晓。所谓“肩担行囊”(khāribhāra)，是指水杓、滤水壶等苦行者之资具。 207. Punapi attano guṇe pakāsento uppāte supine cāpītiādimāha. Tattha brāhmaṇasippesu nipphattiṃ gatattā nakkhattapāṭhe ca chekattā ‘‘imassa rājakumārassa uppannanakkhattaṃ subhaṃ asubha’’nti uppātalakkhaṇe ca supine ca pavattiṃ pucchitena ‘‘idaṃ supinaṃ subhaṃ, idaṃ asubha’’nti supinanipphattikathane ca sabbesaṃ itthipurisānaṃ hatthapādalakkhaṇakathane ca suṭṭhu sikkhito sakalajambudīpe pavattamānaṃ mantapadaṃ lakkhaṇamantakoṭṭhāsaṃ sabbaṃ ahaṃ tadā mama tāpasakāle dhāremīti sambandho. 207. 又为宣说自身功德，（世尊）说“于灾变、梦境……”等偈。于此，因通晓婆罗门诸艺，且善于星宿之学，故当被问及“此王子的生辰星宿为吉为凶”时，能解说灾变之相；当被问及梦兆时，能解说“此梦为吉，此梦为凶”；于一切男女手足之相的解说，亦极为娴熟。我于彼时，为苦行者期间，已掌握流传于全瞻部洲（Jambudīpa）的一切咒句与相术之要义。应作如是理解。 208. Attano byākaraṇaṃ buddhaguṇapubbaṅgamaṃ pakāsento anomadassītiādimāha. Tattha na omakanti anomaṃ. Maṃsacakkhudibbacakkhusamantacakkhudhammacakkhubuddhacakkhūhi sabbasattānaṃ passanaṃ dassanaṃ nāma, anomaṃ dassanaṃ yassa bhagavato so bhagavā anomadassī. Bhāgyavantatādīhi kāraṇehi bhagavā lokassa jeṭṭhaseṭṭhattā lokajeṭṭho usabho nisabho āsabhoti tayo gavajeṭṭhakā. Tattha gavasatajeṭṭhako usabho, gavasahassajeṭṭhako nisabho, gavasatasahassajeṭṭhako āsabho, narānaṃ āsabho narāsabho paṭividdhasabbadhammo, sambuddho vivekakāmo ekībhāvaṃ icchanto himavantaṃ himālayapabbataṃ upāgamīti sambandho. 208. 为宣说以佛陀功德为先导之自身授记，（世尊）说“无劣见者（Anomadassī）……”等偈。于此，“无劣”（anoma）即非低劣（na omakaṃ）之义。以肉眼、天眼、遍一切眼、法眼、佛眼见一切有情，名为“见”（dassanaṃ）；世尊之见无劣，故名无劣见者。世尊（bhagavā）因具足祥瑞等因而成就；于世间为最长、最胜，故为世间最胜者（lokajeṭṭho）。优沙婆（usabho）、尼沙婆（nisabho）、阿沙婆（āsabho）为三种牛王：百牛之首为优沙婆，千牛之首为尼沙婆，十万牛之首为阿沙婆。人中之牛王为人雄（narāsabho），已彻见一切法，为正等觉者，乐于远离，欲求独住，遂往雪山（Himavanta），即喜马拉雅山。应作如是理解。 209. Ajjhogāhetvā himavantanti himavantasamīpaṃ ogāhetvā pavisitvāti attho. Sesaṃ uttānatthameva. 209. “潜入雪山”（Ajjhogāhetvā himavantaṃ）意思是靠近并进入雪山附近。其余部分意思显而易懂。 210-1. Jalitaṃ [Pg.249] jalamānaṃ indīvarapupphaṃ iva, hutāsanaṃ homassa āsanaṃ, ādittaṃ ābhāyutaṃ aggikkhandhaṃ iva, gagane ākāse jotamānaṃ vijju iva, suṭṭhu phullaṃ sālarājaṃ iva, nisinnaṃ lokanāyakaṃ addasanti sambandho. 210-1. 他们看见安坐的世间导师，他犹如燃烧闪耀的青莲花，犹如作为祭祀之座的火焰，犹如炽燃辉煌的火聚，犹如闪耀于天空的电光，犹如全然盛开的娑罗树王。应作如是理解。 213. Devānaṃ devo devadevo, taṃ devadevaṃ disvāna tassa lakkhaṇaṃ dvattiṃsamahāpurisalakkhaṇasañjānanakāraṇaṃ. ‘‘Buddho nu kho na vā buddho’’ti upadhārayiṃ vicāresiṃ. Cakkhumaṃ pañcahi cakkhūhi cakkhumantaṃ jinaṃ kena kāraṇena passāmīti sambandho. 213. 天中之天，天神中的天神，见到那位天神之天，是为了辨识其三十二大丈夫相的缘故。“到底是佛不是佛呢？”我观察、我思索。具眼者啊，我以何因缘得见具五眼的胜者呢？ 214. Caraṇuttame uttamapādatale sahassārāni cakkalakkhaṇāni dissanti, ahaṃ tassa bhagavato tāni lakkhaṇāni disvā tathāgate niṭṭhaṃ gacchiṃ sanniṭṭhānaṃ agamāsi, nissandeho āsinti attho. Sesaṃ uttānatthameva. 214. 于最胜足、最上足底，得见千辐轮相。我见到那位世尊的那些相后，于如来得究竟信，达至决断，意即成为无疑者。其余文句义理明显。 218. Sayambhū sayameva bhūtā. Amitodaya amitānaṃ aparimāṇānaṃ guṇānaṃ udaya uṭṭhānaṭṭhāna, idaṃ padadvayaṃ ālapanameva. Imaṃ lokaṃ imaṃ sattalokaṃ saṃ suṭṭhu uddharasi saṃsārato uddharitvā nibbānathalaṃ pāpesīti attho. Te sabbe sattā tava dassanaṃ āgamma āgantvā kaṅkhāsotaṃ vicikicchāmahoghaṃ taranti atikkamantīti sambandho. 218. 自生者（Sayambhū），即是自身成就。无量 उदय（Amitodaya），即无量功德生起之处，此二词仅是称呼。你善于救拔此世间、此有情世间，将其从轮回中救拔而出，令其到达涅槃之地，此即其义。所有那些有情，因得见你而来此，从而渡过疑惑之流，超越犹豫的大暴流。此为文句之关联。 219. Bhagavantaṃ thomento tāpaso tuvaṃ satthātiādimāha. Tattha, bhante, sabbaññu tuvaṃ sadevakassa lokassa satthā ācariyo uttamaṭṭhena tvameva ketu ucco, sakalaloke pakāsanaṭṭhena tvameva dhajo, lokattaye uggatattā tvameva yūpo ussāpitathambhasadiso, pāṇinaṃ sabbasattānaṃ tvameva parāyaṇo uttamagamanīyaṭṭhānaṃ tvameva patiṭṭhā patiṭṭhaṭṭhānaṃ lokassa mohandhakāravidhamanato tvameva dīpo telapadīpo viya, dvipaduttamo dvipadānaṃ devabrahmamanussānaṃ uttamo seṭṭhoti sambandho. 219. 苦行者赞叹世尊而说：“汝为导师”等。于此，“尊者，汝为一切知者，天人世间之导师、阿阇梨。因具最上义，唯汝为高幢；因遍照一切世间，唯汝为旗帜；因超显于三界，唯汝为祭柱，如已竖立之柱。于有生命之一切有情，唯汝为最终归趣，为最上归宿处；唯汝为依止，为安立处。因能驱散世间痴暗，唯汝为明灯，犹如油灯。汝为两足中尊，于天、梵、人等两足众生中，最为殊胜、最为卓越。”此为文句之关联。 220. Puna bhagavantaṃyeva thomento sakkā samudde udakantiādimāha. Tattha caturāsītiyojanasahassagambhīre samudde udakaṃ āḷhakena [Pg.250] pametuṃ minituṃ sakkā bhaveyya, bhante, sabbaññu tava ñāṇaṃ ‘‘ettakaṃ pamāṇa’’nti pametave minituṃ na tveva sakkāti attho. 220. 复次，（苦行者）赞叹世尊，说了“大海之水”等等。于此，深达八万四千由旬的大海之水，或许可以用阿罗迦（āḷhaka）量器测量；然而，尊者，遍知者啊，要测量您的智慧，说“有如此分量”，那是绝不可能的，此即其义。 221. Tulamaṇḍale tulapañjare ṭhapetvā pathaviṃ medaniṃ dhāretuṃ sakkā, bhante, sabbaññu tava ñāṇaṃ dhāretuṃ na tu eva sakkāti sambandho. 221. 尊者，将大地置于秤盘或秤笼中尚可称量，然全知者，您的智慧实不可称量。此为关联。 222. Bhante, sabbaññu ākāso sakalantalikkhaṃ rajjuyā vā aṅgulena vā minituṃ sakkā bhaveyya, tava pana ñāṇaṃ ñāṇākāsaṃ na tu eva pametave minituṃ sakkāti attho. 222. 尊者，遍知者，整个天空、整个太空或许可以用绳索或手指来测量，但您的智慧天空却不能那样测量，此即其义。 223. Mahāsamudde udakanti caturāsītiyojanasahassagambhīre sāgare akhilaṃ udakañca, catunahutādhikadviyojanasatasahassabahalaṃ akhilaṃ pathaviñca jahe jaheyya atikkameyya samaṃ kareyya buddhassa ñāṇaṃ upādāya gahetvā tuleyya samaṃ kareyya. Upamāto upamāvasena na yujjare na yojeyyuṃ. Ñāṇameva adhikanti attho. 223. 所谓“大海之水”，即八万四千由旬深海中之全部水，以及二十四万由旬厚之全部地。纵能舍弃、超越、等同此等事物，然若欲执取佛智而称量、等同之，则譬喻亦不相应。唯智慧最为超胜，此即其义。 224. Cakkhuma pañcahi cakkhūhi cakkhumanta, ālapanametaṃ. Saha devehi pavattassa lokassa, bhummatthe sāmivacanaṃ. Sadevake lokasmiṃ antare yesaṃ yattakānaṃ sattānaṃ cittaṃ pavattati. Ete tattakā sacittakā sattā tava ñāṇamhi antojālagatā ñāṇajālasmiṃ anto paviṭṭhāti sambandho, ñāṇajālena sabbasatte passasīti attho. 224. “具眼者”是具有五种眼的人，此为称呼。“与天神共同运转的世间”（saha devehi pavattassa lokassa），此处属格（lokassa）为处所义。于有天神之世间中，凡有心念活动之众生，彼等一切有心众生，皆入于您的智网之内，此为关联。其义为：您以智网观见一切众生。 225. Bhante, sabbaññu sabbadhammajānanaka, tvaṃ yena ñāṇena catumaggasampayuttena sakalaṃ uttamaṃ bodhiṃ nibbānaṃ patto adhigato asi bhavasi, tena ñāṇena paratitthiye aññatitthiye maddasī abhibhavasīti sambandho. 225. 尊者，遍知者，一切法了知者，您以与四道相应的智慧，证得、成就圆满无上之菩提涅槃。以此智慧，您调伏、胜越其他外道，此为关联。 226. Tena tāpasena thomitākāraṃ pakāsentā dhammasaṅgāhakā therā imā gāthā thavitvānāti āhaṃsu. Tattha imā gāthāti ettakāhi gāthāhi thavitvāna thomanaṃ katvāna nāmena suruci nāma tāpaso sesaṭṭhakathāsu (a. ni. aṭṭha. 1.1.189-190; dha. pa. aṭṭha. 1.sāriputtattheravatthu) pana ‘‘saradamāṇavo’’ti āgato. So aṭṭhakathānayato pāṭhoyeva pamāṇaṃ, atha vā sundarā ruci ajjhāsayo nibbānālayo assāti suruci. Sarati gacchati indriyadamanāya [Pg.251] pavattatīti sarado, iti dvayampi tasseva nāmaṃ. So surucitāpaso ajinacammaṃ pattharitvāna pathaviyaṃ nisīdi, accāsannādayo cha nisajjadose vajjetvā sarado nisīdīti attho. 226. 为彰显那位苦行者的赞叹之情，结集法的长老们说了这些偈颂。此处“这些偈颂”是指，用如此多的偈颂赞叹后，那位名为苏卢支(Suruci)的苦行者——在其他义注（如《增支部义注》1.1.189-190；《法句经义注》1.舍利弗长老事）中则作“萨拉达青年(Saradamāṇava)”。此说应以义注的传承文句为准。又或者，“苏卢支”是因其有“美好的(sundarā)意趣(ruci)”，即对涅槃的向往。“萨拉达(Sarada)”是因其“行于(sarati)调伏诸根”。因此，两者都是他的名字。那位苏卢支苦行者在地上铺开黑羚羊皮而坐，即是说，萨拉达避开了过近等六种坐姿的过失后坐下。 227. Tattha nisinno tāpaso tassa bhagavato ñāṇameva thomento cullāsītisahassānītiādimāha. Tattha cullāsītisahassānīti caturāsītisahassāni, girirājā merupabbatarājā, mahaṇṇave sāgare ajjhogāḷho adhiogāḷho paviṭṭho, tāvadeva tattakāni caturāsītisahassāni accuggato atiuggato idāni pavuccatīti sambandho. 227. 坐在那里的苦行者，为赞叹那位世尊的智慧，说了“八万四千”等偈颂。其中，“八万四千(cullāsītisahassāni)”即八万四千（由旬）；“山王(girirājā)”即须弥山王；它在“大海洋(mahaṇṇave)”中“沉入(ajjhogāḷho)”，即浸入、进入。其沉入部分有多深，其“高出(accuggato)”海面也同样有那么高，即八万四千（由旬），此即现在所说之义，是为此关联。 228. Tāva accuggato tathā atiuggato neru, so mahāneru āyato uccato ca vitthārato ca evaṃ mahanto nerurājā koṭisatasahassiyo saṅkhāṇubhedena cuṇṇito cuṇṇavicuṇṇaṃ kato asi. 228. 须弥山如此高耸，如此巍峨。那伟大的须弥山，其长、高、宽皆如此巨大。须弥山王啊，你被分成百千俱胝份，被碾成粉末，碎为微尘。 229. Bhante, sabbaññu tava ñāṇaṃ lakkhe ṭhapiyamānamhi ñāṇe sataṃ vā sahassaṃ vā satasahassaṃ vā ekekaṃ binduṃ katvā ṭhapite tadeva mahānerussa cuṇṇaṃ khayaṃ gaccheyya, tava ñāṇaṃ pametave pamāṇaṃ kātuṃ eva na sakkāti sambandho. 229. 尊者，一切知者！若为衡量您的智慧，而将大须弥山的粉末，或以百、或以千、或以十万为一单位作一个计数点，即便如此，大须弥山的粉末尚会穷尽，而您的智慧却无法估量。此即为关联。 230. Sukhumacchikena sukhumacchiddena jālena yo sakalamahāsamudde udakaṃ parikkhipe samantato parikkhaṃ kareyya, evaṃ parikkhite ye keci pāṇā udake jātā sabbe te antojālagatā siyuṃ bhaveyyunti attho. 230. 此偈义为：犹如有人用网眼细密的网，将整个大海洋的水周遍围绕，如此围绕之后，所有生于水中的有情，都会被网罗其中。 231. Tamupameyyaṃ dassento tatheva hītiādimāha. Tattha yathā udajā pāṇā antojālagatā honti, tatheva mahāvīra mahābodhiadhigamāya vīriyakara. Ye keci puthu anekā titthiyā micchā titthakarā diṭṭhigahanapakkhandā diṭṭhisaṅkhātagahanaṃ paviṭṭhā parāmāsena sabhāvato parato āmasanalakkhaṇāya diṭṭhiyā mohitā pihitā santi. 231. 为示彼喻，（世尊）说“诚然如是”等语。于此，犹如水生有情落入网中，如是，大雄，您为证得大菩提而作精进。任何众多外道、邪说导师，陷入见之密林者，皆因执取，为以触及自性或他性为特征之见所迷惑、所覆盖。 232. Tava [Pg.252] suddhena nikkilesena ñāṇena anāvaraṇadassinā sabbadhammānaṃ āvaraṇarahitadassanasīlena ete sabbe titthiyā antojālagatā ñāṇajālassanto pavesitā vā tathevāti sambandho. Ñāṇaṃ te nātivattareti tava ñāṇaṃ te titthiyā nātikkamantīti attho. 232. 以您清净无染、无碍照见一切法的智慧，此等外道皆已落入网中，或已进入智慧之网。“彼等不能超越您的智慧”，意即：彼等外道不能超越您的智慧。 233. Evaṃ vuttathomanāvasāne bhagavato attano byākaraṇārabbhaṃ dassetuṃ bhagavā tamhi samayetiādimāha. Tattha yasmiṃ samaye tāpaso bhagavantaṃ thomesi, tasmiṃ thomanāya pariyosānakāle saṅkhyātikkantaparivāratāya mahāyaso anomadassī bhagavā kilesamārādīnaṃ jitattā jino. Samādhimhā appitasamādhito vuṭṭhahitvā sakalajambudīpaṃ dibbacakkhunā olokesīti sambandho. 233. 如是赞叹结束后，为开示关于自身的授记，世尊说了“彼时”等语。于此，当苦行者赞叹世尊时，于彼赞叹结束之际，具足超越数量之眷属、大名声的阿诺摩达西(Anomadassī)世尊，因战胜烦恼魔等故为“胜者”。他从安止定中出定，以天眼遍观整个瞻部洲(Jambudīpa)，应如是连结。 234-5. Tassa anomadassissa bhagavato munino monasaṅkhātena ñāṇena samannāgatassa nisabho nāma sāvako santacittehi vūpasantakilesamānasehi tādīhi iṭṭhāniṭṭhesu akampiyasabhāvattā, tādibhi khīṇāsavehi suddhehi parisuddhakāyakammādiyuttehi chaḷabhiññehi tādīhi aṭṭhahi lokadhammehi akampanasabhāvehi satasahassehi parivuto buddhassa cittaṃ, aññāya jānitvā lokanāyakaṃ upesi, tāvadeva samīpaṃ agamāsīti sambandho. 234-5. 彼阿诺摩达西(Anomadassī)世尊，是具足“牟尼智”的牟尼。其弟子名尼萨婆(Nisabho)，为十万漏尽者所围绕，彼等内心寂静，烦恼与慢已息，于可意、不可意境不动摇，身业等清净，具足六神通，不为八世间法所动。尼萨婆了知佛陀心意后，即刻前来亲近这位世间导师，抵达其身边。 236. Te tathā āgatā samānā tattha bhagavato samīpe. Antalikkhe ākāse ṭhitā bhagavantaṃ padakkhiṇaṃ akaṃsu. Te sabbe pañjalikā namassamānā ākāsato buddhassa santike otaruṃ orohiṃsūti sambandho. 236. 彼等如是来到世尊附近，安住于虚空中，右绕世尊。彼等皆合掌礼敬，从空中降下，来到佛陀面前。 237. Puna byākaraṇadānassa pubbabhāgakāraṇaṃ pakāsento sitaṃ pātukarītiādimāha. Taṃ sabbaṃ uttānatthameva. 237. 复次，为开示授记之前分因缘，（世尊）宣说了以“现微笑”等开头的文句。此等文义皆是显而易见。 241. Yo maṃ pupphenāti yo tāpaso mayi cittaṃ pasādetvā anekapupphena maṃ pūjesi, ñāṇañca me anu punappunaṃ thavi thomesi, tamahanti taṃ tāpasaṃ ahaṃ kittayissāmi pākaṭaṃ karissāmi, mama bhāsato bhāsantassa vacanaṃ suṇotha savanavisayaṃ karotha manasi karotha. 241. “彼以花供我”者，谓彼苦行者于我心生净信，以众多花供养于我，并再三称颂我之智慧。我将称扬彼苦行者，令其声名显赫。汝等当听我言，谛听且铭记于心。 250. Pacchime [Pg.253] bhavasampatteti byākaraṇaṃ dadamāno bhagavā āha. Tattha pacchime pariyosānabhūte bhave sampatte sati. Manussattaṃ manussajātiṃ gamissati, manussaloke uppajjissatīti attho. Rūpasāradhanasāravayasārakulasārabhogasārapuññasārādīhi sārehi sāravantatāya sārī nāma brāhmaṇī kucchinā dhārayissati. 250. 世尊授记时说：“于最后有成就时”。其中，“于最后有”，意指当轮回终结之有来临时。其义为：将得人身，生于人界。有名为舍利（Sārī）之婆罗门女，因具足色、财、年、氏、福等诸精华而富有精华，她将以腹怀胎。 253. Byākaraṇamūlamārabhi aparimeyye ito kappeti. Ettha dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramī pūritā, tathāpi gāthābandhasukhatthaṃ antarakappāni upādāya evaṃ vuttanti daṭṭhabbaṃ. 253. 就“于无量劫前”句，（佛）开始宣说授记之根本。于此，两位上首弟子已圆满一阿僧祇又十万劫之波罗蜜，虽然如此，当知此说是为偈颂之构作便利，含摄了中间劫。 254. ‘‘Sāriputtoti nāmena, hessati aggasāvako’’ti byākaraṇamadāsi, byākaraṇaṃ datvā taṃ thomento so bhagavā ayaṃ bhāgīrathītiādimāha. Gaṅgā, yamunā, sarabhū, mahī, aciravatīti imāsaṃ pañcannaṃ gaṅgānaṃ antare ayaṃ bhāgīrathī nāma paṭhamamahāgaṅgā himavantā pabhāvitā himavantato āgatā anotattadahato pabhavā, mahodadhiṃ mahāudakakkhandhaṃ appayanti pāpuṇanti, mahāsamuddaṃ mahāsāgaraṃ appeti upagacchati yathā, tathā eva ayaṃ sāriputto sake tīsu visārado attano kule pavattamānesu tīsu vedesu visārado apakkhalitañāṇo patthaṭañāṇo. Paññāya pāramiṃ gantvā attano sāvakañāṇassa pariyosānaṃ gantvā, pāṇine sabbasatte tappayissati santappessati suhittabhāvaṃ karissatīti attho. 254. 世尊授记道：“彼将名为舍利弗，成为上首弟子。”授记后，世尊为赞叹他而说：“此跋吉罗替……”等。正如恒河(Gaṅgā)、亚穆纳(Yamunā)、萨拉布(Sarabhū)、摩醯河(Mahī)与阿致罗筏底(Aciravatī)这五条大河中，名为跋吉罗替(Bhāgīrathī)的第一大河，源自雪山(Himavanta)，从阿耨达池(Anotatta)流出，汇入大海；同样，这位舍利弗于其家族传承的三吠陀(veda)善巧通达，智慧无误而广博。他将以智慧到达彼岸，抵达其声闻智之究竟，令一切有情满足、喜悦。此即其义。 257. Himavantamupādāyāti himālayapabbataṃ ādiṃ katvā mahodadhiṃ mahāsamuddaṃ udakabhāraṃ sāgaraṃ pariyosānaṃ katvā etthantare etesaṃ dvinnaṃ pabbatasāgarānaṃ majjhe yaṃ pulinaṃ yattakā vālukarāsi atthi, gaṇanāto gaṇanavasena asaṅkhiyaṃ saṅkhyātikkantaṃ. 257. “以雪山为起始”，是指以喜马拉雅山(Himālaya)为始，以大海为终，于此山海之间，所有沙洲与沙堆，其数量不可计数，超越算数。 258. Tampi sakkā asesenāti taṃ pulinampi nisesena saṅkhātuṃ sakkā sakkuṇeyya bhaveyya, sā gaṇanā yathā hotīti sambandho. Tathā sāriputtassa paññāya anto pariyosānaṃ na tveva bhavissatīti attho. 258. “即使那沙也能被完全数尽”，是指那沙洲尚能被彻底数尽，此种计数或有可能。同样，舍利弗的智慧实无边际与终点。此即其义。 259. Lakkhe…pe… [Pg.254] bhavissatīti lakkhe ñāṇalakkhe ñāṇassa ekasmiṃ kale ṭhapiyamānamhi ṭhapite sati gaṅgāya vālukā khīye parikkhayaṃ gaccheyyāti attho. 259. “于目标……”者，谓于智慧之目标，当确立其智慧之一分时，恒河之沙或已穷尽。此即其义。 260. Mahāsamuddeti caturāsītiyojanasahassagambhīre catumahāsāgare ūmiyo gāvutādibhedā taraṅgarāsayo gaṇanāto asaṅkhiyā saṅkhyāvirahitā yathā honti, tatheva sāriputtassa paññāya anto pariyosānaṃ na hessati na bhavissatīti sambandho. 260. “于大海中”者，谓正如于深八万四千由旬之四大海中，其波浪有伽乌陀(gāvuta)等差别，浪涛堆积，从数量上说不可计数、超越算数；同样，舍利弗之智慧亦无边际与终点。此即其关联。 261. So evaṃ paññavā sāriputto gotamagottattā gotamaṃ sakyakule jeṭṭhakaṃ sakyapuṅgavaṃ sambuddhaṃ ārādhayitvā vattapaṭipattisīlācārādīhi cittārādhanaṃ katvā paññāya sāvakañāṇassa pāramiṃ pariyosānaṃ gantvā tassa bhagavato aggasāvako hessatīti sambandho. 261. 具智慧的舍利弗，因其为乔达摩(Gotama)族姓，故承事于乔达摩——释迦族中的尊长、释迦牛王、正自觉者，以义务、行道、戒行等令其心生欢喜，以智慧抵达声闻智波罗蜜的终点，将成为那位世尊的上首弟子。应如是贯通文义。 262. So evaṃ aggasāvakaṭṭhānaṃ patto sakyaputtena bhagavatā iṭṭhāniṭṭhesu akampiyasabhāvena pavattitaṃ pākaṭaṃ kataṃ dhammacakkaṃ saddhammaṃ anuvattessati avinassamānaṃ dhāressati. Dhammavuṭṭhiyo dhammadesanāsaṅkhātā vuṭṭhiyo vassento desento pakāsento vivaranto vibhajanto uttānīkaronto pavattissatīti attho. 262. 像这样获得上首弟子地位的舍利弗，将随顺释迦子世尊所转动的、对可爱与不可爱皆不动摇的明显法轮，持续护持正法，使其不灭。他将像降下法雨一般，通过说法、宣讲、阐明、解释、分析、揭示佛法，使其流传开来。此是其义。 263. Gotamo sakyapuṅgavo bhagavā etaṃ sabbaṃ abhiññāya visesena ñāṇena jānitvā bhikkhusaṅghe ariyapuggalamajjhe nisīditvā aggaṭṭhāne sakalapaññādiguṇagaṇābhirame uccaṭṭhāne ṭhapessatīti sambandho. 263. 乔达摩，释迦牛王，世尊，以殊胜智遍知这一切后，坐于比丘僧团、圣弟子众之中，将（舍利弗）安置于至高之位——一个因具足智慧等一切功德而令人喜乐的崇高地位。应如是贯通文义。 264. Evaṃ so laddhabyākaraṇo somanassappatto pītisomanassavasena udānaṃ udānento aho me sukataṃ kammantiādimāha. Tattha ahoti vimhayatthe nipāto. Anomadassissa bhagavato satthuno garuno sukataṃ suṭṭhu kataṃ saddahitvā kataṃ kammaṃ puññakoṭṭhāsaṃ aho vimhayaṃ acinteyyānubhāvanti attho. Yassa bhagavato ahaṃ kāraṃ puññasambhāraṃ katvā sabbattha sakalaguṇagaṇe pāramiṃ pariyosānaṃ gato paramaṃ koṭiṃ sampatto, so bhagavā aho vimhayoti sambandho. 264. 如此获得授记，（舍利弗）心生喜悦，因欢喜踊跃而发出感叹：“啊！我的善业真好啊！”等。其中“aho”是表示惊叹的不变词。其义为：于阿那律示(Anomadassī)世尊、导师、上师，我以信心所作的善业，此福德之分，啊，稀有！具不可思议之威力！其文句关联应理解为：“我为彼世尊承事、积集福德资粮，于一切功德皆达波罗蜜之究竟，已至最高顶点，彼世尊，啊，稀有！” 265. Aparimeyyeti [Pg.255] saṅkhyātikkantakālasmiṃ kataṃ kusalakammaṃ, me mayhaṃ idha imasmiṃ pacchimattabhāve phalaṃ vipākaṃ dassesi. Sumutto suṭṭhu vimutto chekena dhanuggahena khitto saravego iva ahaṃ tena puññaphalena kilese jhāpayiṃ jhāpesinti attho. 265. “于无量劫中”者，谓于超越计数之时间所作的善业，于我此最后有中，显示了其果报。我犹如被善巧弓手所射出的箭，善被释放，完全射出，以彼福德之果，烧尽了诸烦恼。此是其义。 266. Attano eva vīriyaṃ pakāsento asaṅkhatantiādimāha. Tattha asaṅkhatanti na saṅkhataṃ, paccayehi samāgamma na katanti attho. Taṃ asaṅkhataṃ nibbānaṃ kilesakālussiyābhāvena acalaṃ katasambhārānaṃ patiṭṭhaṭṭhena padaṃ gavesanto pariyesanto sabbe titthiye sakale titthakare diṭṭhuppādake puggale vicinaṃ upaparikkhanto esāhaṃ eso ahaṃ bhave kāmabhavādike bhave saṃsariṃ paribbhaminti sambandho. 266. 为显示自己的精进，他宣说了“无为”(asaṅkhata)等。于此，“无为”意为非被造作，非由诸缘聚合而成。我寻求、探究那无为之境，其因无烦恼之污浊而不动摇，作为诸有为法之依处；我审察一切外道、所有宗派创立者及生起邪见的个人(puggala)，于此欲有等诸有中轮回流转——此为（句义之）关联。 267-8. Attano adhippāyaṃ pakāsento yathāpi byādhito posotiādimāha. Tattha byādhitoti byādhinā pīḷito poso puriso osadhaṃ pariyeseyya yathā, tathā ahaṃ asaṅkhataṃ amataṃ padaṃ nibbānaṃ gavesanto abbokiṇṇaṃ avicchinnaṃ nirantaraṃ, pañcasataṃ jātipañcasatesu attabhāvesu isipabbajjaṃ pabbajinti sambandho. 267-8. 为阐明己意，他说了“犹如病者求药”等。于此，“病者”指为疾病所折磨之人，正如其寻求药物；同样地，我寻求无为、不死之境涅槃，持续不间断地，于五百生中出家为仙人——此为（句义之）关联。 271. Kutitthe sañcariṃ ahanti lāmake titthe gamanamagge ahaṃ sañcariṃ. 271. “我曾于卑劣的宗派(Kutitthe)中徘徊”——即我曾于错误的道路上游走。 272. Sāratthiko poso sāragavesī puriso. Kadaliṃ chetvāna phālayeti kadalikkhandhaṃ chetvā dvedhā phāleyya. Na tattha sāraṃ vindeyyāti phāletvā ca pana tattha kadalikkhandhe sāraṃ na vindeyya na labheyya, so puriso sārena rittako tucchoti sambandho. 272. 寻求精华的人(sāratthiko poso)是指寻求精华的人。砍倒芭蕉树并劈开，是指砍倒芭蕉树干并将其劈成两半。找不到精华，是指劈开芭蕉树干后，却找不到精华，也得不到精华，那个人是空无实质的，是空虚的——此为（句义之）关联。 273. Yathā kadalikkhandho sārena ritto tuccho, tatheva tathā eva loke titthiyā nānādiṭṭhigatikā bahujjanā asaṅkhatena nibbānena rittā tucchāti sambandho. Seti nipātamattaṃ. 273. 犹如芭蕉树干空无心髓，同样地，世间持种种异见之诸多外道，于无为涅槃亦是空无所有、虚妄不实——此为（句义之）关联。“是”(Seti)字仅为助词。 274. Pacchimabhave pariyosānajātiyaṃ brahmabandhu brāhmaṇakule jāto ahaṃ ahosinti attho. Mahābhogaṃ chaḍḍetvānāti mahantaṃ bhogakkhandhaṃ [Pg.256] kheḷapiṇḍaṃ iva chaḍḍetvā, anagāriyaṃ kasivāṇijjādikammavirahitaṃ tāpasapabbajjaṃ pabbajiṃ paṭipajjinti attho. 274. “于最后有、最终生，我生为婆罗门”(Pacchimabhave pariyosānajātiyaṃ brahmabandhu brāhmaṇakule jāto ahaṃ ahosiṃ)之义为：我于最后一生中，出生于婆罗门族姓之家。“舍弃大财富后”(Mahābhogaṃ chaḍḍetvāna)之义为：舍弃如唾沫团般的大量财富，而行于无家，即实践远离农耕、商贸等事务的苦行出家生活。 Paṭhamabhāṇavāravaṇṇanā samattā. 第一诵品之释义终。 275-7. Ajjhāyako…pe… muniṃ mone samāhitanti monaṃ vuccati ñāṇaṃ, tena monena samannāgato muni, tasmiṃ mone sammā āhitaṃ ṭhapitaṃ samāhitaṃ cittanti attho. Āgusaṅkhātaṃ pāpaṃ na karotīti nāgo, assajitthero, taṃ mahānāgaṃ suṭṭhu phullaṃ vikasitapadumaṃ yathā virocamānanti attho. 275-7. 诵读者（Ajjhāyako）……乃至……“安住于寂默之牟尼”（muniṃ mone samāhitaṃ）：寂默（mona）被称为智慧，具足此寂默者为牟尼（muni），其心于此寂默中被正确地安立、放置，即为安住，此即其义。不造作名为“罪过”（āgu）之恶，故为“龙”（nāgo），此指阿说示（Assaji）长老。那位大龙犹如全然盛开的莲花般光辉照耀，此即其义。 278-281. Disvā me…pe… pucchituṃ amataṃ padanti uttānatthameva. 278-281. “见我”（Disvā me）……乃至……“询问不死之道”（pucchituṃ amataṃ padaṃ）：其义自明。 282. Vīthintareti vīthiantare anuppattaṃ sampattaṃ upagataṃ taṃ theraṃ upagantvāna samīpaṃ gantvā ahaṃ pucchinti sambandho. 282. “于巷中”（Vīthintare）：意为，我走近已到达、抵达、来到巷中的那位长老，然后询问。此乃文句之关联。 284. Kīdisaṃ te mahāvīrāti sakaladhitipurisasāsane arahantānamantare paṭhamaṃ dhammacakkapavattane, arahattappattamahāvīra, anujātaparivārabahulatāya mahāyasa te tava buddhassa kīdisaṃ sāsanaṃ dhammaṃ dhammadesanāsaṅkhātaṃ sāsananti sambandho. So bhadramukha, me mayhaṃ sādhu bhaddakaṃ sāsanaṃ kathayassu kathehīti attho. 284. “大雄，汝之教如何？”（Kīdisaṃ te mahāvīra）：此言“大雄”（mahāvīra），指于首次转法轮时，在为一切智者所设之教法中，于诸阿罗汉（arahanta）中证得阿罗汉果者。（问曰：）汝（te）之佛陀，因随学弟子众多而具大名声，其教法（sāsanaṃ），亦即名为“法”或“说法”之教，是何等（kīdisaṃ）之教？此乃文句之关联。又，贤者（bhadramukha），请为我善说、讲说此善妙之教，此即其义。 285. Tato kathitākāraṃ dassento so me puṭṭhotiādimāha. Tattha soti assajitthero, me mayā puṭṭho ‘‘sāsanaṃ kīdisa’’nti kathito sabbaṃ kathaṃ kathesi. Sabbaṃ sāsanaṃ satthagambhīratāya gambhīraṃ desanādhammapaṭivedhagambhīratāya gambhīraṃ paramatthasaccavibhāvitādivasena nipuṇaṃ padaṃ nibbānaṃ taṇhāsallassa hantāraṃ vināsakaraṃ sabbassa saṃsāradukkhassa apanudanaṃ khepanakaraṃ dhammanti sambandho. 285. 其后，为示所说之貌，（优波提舍）言“我为彼所问”（so me puṭṭho）等。其中，“彼”（so）指阿说示（Assaji）长老，为我所问“教法为何”后，他讲述了全部教说。其教法，因导师之深奥而深奥，因教说与证悟之深奥而深奥，因阐明究竟真实等而精妙，是导向涅槃之道，能摧毁、灭除爱欲之箭，能驱散、灭尽一切轮回之苦。此乃文句之关联。 286. Tena kathitākāraṃ dassento ye dhammātiādimāha. Hetuppabhavā hetuto kāraṇato uppannā jātā bhūtā sañjātā nibbattā abhinibbattā, ye dhammā ye sappaccayā sabhāvadhammā santi saṃvijjanti upalabhantīti [Pg.257] sambandho. Tesaṃ dhammānaṃ hetuṃ kāraṇaṃ tathāgato āha kathesi. Tesañca yo nirodhoti tesaṃ hetudhammānaṃ yo nirodho nirujjhanasabhāvo, evaṃvādī mahāsamaṇoti sīlasamādhipaññādiguṇaparivāramahantatāya samitapāpattā viddhaṃsitapāpattā ca mahāsamaṇo bhagavā evaṃvādī hetuvūpasamanādivadanasīlo kathetāti attho. 286. 为显示其所说之方式，（阿说示）说“诸法”等偈。‘从因生’(Hetuppabhavā)者，即从因(hetuto)、从缘(kāraṇato)而生(uppannā)、已生(jātā)、已成(bhūtā)、已生起(sañjātā)、已出现(nibbattā)、已完全出现(abhinibbattā)。凡是有因缘(sappaccayā)的自性法(sabhāvadhammā)，它们存在(santi)、现有(saṃvijjanti)、可得(upalabhanti)，此为关联。‘如来宣说其因’者，即如来(tathāgato)宣说(āha, kathesi)了那些法(tesaṃ dhammānaṃ)的因(hetuṃ)、缘(kāraṇaṃ)。‘以及彼等之灭’者，即那些从因所生之法的灭(nirodho)，是其寂灭的自性(nirujjhanasabhāvo)。‘大沙门如是说’者，谓世尊(bhagavā)因具足戒、定、慧等功德而伟大，又因平息与摧毁诸恶而为大沙门，有宣说因之止息等的特质。此即其义。 287. Tato vuttadhammaṃ sutvā attanā paccakkhakatappakāraṃ dassento sohantiādimāha. Taṃ uttānameva. 287. 之后，听闻所说之法，为显示自己亲证的方式，（他）说了以“我如此”开头的偈颂。其义浅显。 289. Eseva dhammo yaditāvadevāti sacepi ito uttariṃ natthi, ettakameva idaṃ sotāpattiphalameva pattabbaṃ. Tathā eso eva dhammoti attho. Paccabyatha paṭividdhatha tumhe asokaṃ padaṃ nibbānaṃ. Amhehi nāma idaṃ padaṃ bahukehi kappanahutehi adiṭṭhameva abbhatītaṃ. 289. “此即是法，若仅此而已”者，意谓：即使没有比这更高的法，仅此就应证得须陀洹果。如是，此即是法的意义。你们当通达、洞见那无忧之境——涅槃。此境实为我等在许多那由他劫中未曾得见而虚度。 290. Yvāhaṃ dhammaṃ gavesantoti yo ahaṃ dhammaṃ santipadaṃ gavesanto pariyesanto kutitthe kucchitatitthe ninditabbatitthe sañcariṃ paribbhaminti attho. So me attho anuppattoti so pariyesitabbo attho mayā anuppatto sampatto, idāni pana me mayhaṃ nappamajjituṃ appamādena bhavituṃ kāloti attho. 290. “我寻求法时”者，意谓：我为寻求法，即寂静之境，而于恶劣、鄙陋、应受谴责的外道学说中徘徊流浪。“我已达彼义”者，意谓：我已达到、证得所应寻求之义，现在对我而言，是应住于不放逸之时了。 291. Ahaṃ assajinā therena tosito katasomanasso, acalaṃ niccalaṃ nibbānapadaṃ, patvāna pāpuṇitvā sahāyakaṃ kolitamāṇavaṃ gavesanto pariyesanto assamapadaṃ agamāsinti attho. 291. 我因阿说示(Assaji)长老而满足、心生喜悦，在证得不动、不变的涅槃之境后，为寻找同伴拘利多青年(Kolitamāṇava)，而前往净修林。此即其义。 292. Dūratova mamaṃ disvāti assamapadato dūratova āgacchantaṃ mamaṃ disvā susikkhito me mama sahāyo ṭhānanisajjādiiriyāpathehi sampanno samaṅgībhūto idaṃ upari vuccamānavacanaṃ abravi kathesīti attho. 292. “从远处看见我”者，意谓：我那善受教、具足行住坐卧等威仪的同伴，从净修林远处看见我走来，便说了以上这番话。此即其义。 293. Bho sahāya, pasannamukhanettāsi pasannehi sobhanehi daddallamānehi mukhanettehi samannāgato asi. Munibhāvo iva te dissati paññāyati. Itthambhūto tvaṃ amatādhigato amataṃ nibbānaṃ adhigato asi, kacci accutaṃ nibbānapadaṃ adhigato adhigacchīti pucchāmīti attho. 293. “朋友，你的面容与眼睛清净，你具有清净、庄严且闪耀的面容与眼睛。你看起来像一位牟尼。像你这样，是否已证得不死，即涅槃？我问的是：你是否已达到那不朽的涅槃境界？这就是其义。” 294. Subhānurūpo [Pg.258] āyāsīti subhassa pasannavaṇṇassa anurūpo hutvā āyāsi āgacchasi. Āneñjakārito viyāti tomarādīhi kārito āneñjo hatthī viya dantova tīhi māsehi susikkhito iva bāhitapāpattā, brāhmaṇa dantadamatho sikkhitasikkho nibbānapade upasanto asīti pucchi. 294. “‘你以相称的美丽而来’，即以与清净悦意的容貌相称的姿态而来。‘犹如被制伏而变得不动摇’，即犹如被矛枪等制伏而变得不动摇的大象，又如经过三个月善加训练而被调伏的大象，因已遣除诸恶。（他）问道：婆罗门，你已调伏自制，学完所学，于涅槃境界中寂静了吗？” 295. Tena puṭṭho amataṃ mayātiādimāha. Taṃ uttānatthameva. 295. 被他如此问后，（对方）说了“我已得不死……”等偈颂。其义浅显。 299. Apariyositasaṅkappoti ‘‘anāgate ekassa buddhassa aggasāvako bhaveyya’’nti patthitapatthanāya koṭiṃ appattasaṅkappoti attho. Kutitthe agantabbamagge ahaṃ sañcariṃ paribbhamiṃ. Bhante gotama, lokajeṭṭha tava dassanaṃ āgamma patvā, mama saṅkappo mayhaṃ patthanā pūrito arahattamaggādhigamena sāvakapāramīñāṇassa pāpuṇanena paripuṇṇoti adhippāyo. 299. “‘意愿未究竟’(Apariyositasaṅkappo)义为：‘愿我未来成为某位佛陀的上首弟子’，此所愿之愿尚未达究竟之意愿。我曾于邪道、于不应行之路上徘徊、流转。尊者乔达摩(Gotama)，世间最上者！得见您之后，我的意愿、我的愿望，以证得阿罗汉道、到达声闻波罗蜜智而得以圆满。此为意趣。” 300. Pathaviyaṃ patiṭṭhāyāti pathaviyaṃ nibbattā samaye hemantakāle pupphanti vikasanti, dibbagandhā sugandhā suṭṭhu pavanti pavāyanti, sabbapāṇinaṃ sabbe devamanusse tosenti somanassayutte karonti yathā. 300. “‘立足于大地’，即如（花）生于大地，于冬季时节开花、绽放，天香、妙香飘散，令一切有情、一切天人喜悦、满足。” 301. Tathevāhaṃ mahāvīrāti mahāvīriyavantasakyakulapasutamahāparivāra te tava sāsane patiṭṭhāya ahaṃ patiṭṭhahitvā pupphituṃ arahattamaggañāṇena vikasituṃ samayaṃ kālaṃ esāmi gavesāmi tathevāti sambandho. 301. “‘大英雄，我亦如是’，（此中‘大英雄’指）具大精进、生于释迦族、有大眷属的您。我于您的教法中安住后，寻求以阿罗汉道智开花、绽放的时机。‘如是’，是这样关联的。” 302. Vimuttipupphanti sabbakilesehi vimuccanato vimocanato vā vimutti arahattaphalavimuttisaṅkhātaṃ pupphaṃ esanto gavesento, tañca kho bhavasaṃsāramocanaṃ kāmabhavādibhavesu saṃsaraṇaṃ gamanaṃ bhavasaṃsāraṃ, tato mocanaṃ bhavasaṃsāramocanaṃ. Vimuttipupphalābhenāti vimuccanaṃ vimuccanti vā katasambhārā etāyāti vimutti, aggaphalaṃ. Pupphanti vikasanti veneyyā etenāti pupphaṃ. Vimutti eva pupphaṃ vimuttipupphaṃ. Labhanaṃ lābho, vimuttipupphassa lābho vimuttipupphalābho. Tena vimuttipupphalābhena adhigamanena sabbapāṇinaṃ sabbasatte tosemi somanassaṃ pāpemīti attho. 302. “解脱花（Vimuttipuppha）者，因从一切烦恼中解脱（vimuccanato）或能使之解脱（vimocanato），故为‘解脱’（vimutti）；寻求名为阿罗汉果解脱（arahattaphalavimutti）之花。而此即是从生死轮回中解脱。于欲有等诸有中流转、行走，是为‘生死轮回’（bhavasaṃsāra）；从彼解脱，是为‘生死轮回之解脱’（bhavasaṃsāramocanaṃ）。‘以获得解脱花’（Vimuttipupphalābhena）者，解脱，或已积集资粮者由此而解脱，故为‘解脱’（vimutti），即最上之果。所化者（veneyyā）由此而开显（vikasanti），故为‘花’（pupphaṃ）。解脱即是花，故为‘解脱花’（vimuttipupphaṃ）。获得（labhanaṃ）即是‘得’（lābho），获得解脱花即是‘解脱花之得’（vimuttipupphalābho）。其义为：‘我以此解脱花之获得，即通过证得，使一切生灵、一切有情（sabbapāṇinaṃ sabbasatte）欣悦，令得喜乐。’” 303. ‘‘Yāvatā [Pg.259] buddhakhettamhī’’tiādīsu cakkhuma pañcahi cakkhūhi cakkhumanta yattake ṭhāne ratanasuttādīnaṃ parittānaṃ āṇā ānubhāvo pavattati, tattake satasahassakoṭicakkavāḷasaṅkhāte buddhakhette ṭhapetvāna mahāmuniṃ sammāsambuddhaṃ vajjetvā avasesesu sattesu añño koci tava puttassa tuyhaṃ puttena mayā paññāya sadiso samo natthīti sambandho. Sesaṃ uttānameva. 303. “于‘Yāvatā buddhakhettamhī’（遍及佛土）等句中，‘具眼者’（cakkhuma）谓具足五眼者。于《宝经》（Ratanasutta）等护卫经（paritta）之教令威力（āṇā ānubhāvo）所及之处，即于数达十万亿世界（satasahassakoṭicakkavāḷa）之佛土中，除去大牟尼（mahāmuni）、正等觉者（sammāsambuddha），于其余有情中，无有任何他者于智慧上，能与汝子我相比拟。此为文句之关联。余者自明。” 308. Paṭipannāti catumaggasamaṅgino ca phalaṭṭhā arahattaphale ṭhitā ca sekhā phalasamaṅgino heṭṭhimehi tīhi phalehi samannāgatā ca ete aṭṭha ariyabhikkhū, uttamatthaṃ nibbānaṃ āsīsakā gavesakā, taṃ paññavantaṃ parivārenti sadā sabbakālaṃ sevanti bhajanti payirupāsantīti attho. 308. “行道者（Paṭipanna）谓：四道相应者、住立于阿罗汉果之果住者，以及具足下三果之有学果相应者，此等八圣比丘，希求、寻觅最上义——涅槃（nibbāna）。其义为：彼等恒常围绕、亲近、侍奉、承事（parivārenti, sevanti, bhajanti, payirupāsanti）彼具慧者。” 310. Kāyavedanācittadhammānupassanāsaṅkhātānaṃ catunnaṃ satipaṭṭhānānaṃ kusalā chekā satisambojjhaṅgādīnaṃ sattannaṃ sambojjhaṅgānaṃ bhāvanāyavaḍḍhanāya ratā allīnā. 310. “于身、受、心、法随观（kāyavedanācittadhammānupassanā）所摄之四念处（satipaṭṭhāna）善巧、练达（kusalā chekā）；于念觉支（satisambojjhaṅga）等七觉支（sambojjhaṅga）之修习与增长，心生喜乐、专注不懈（ratā allīnā）。” 314 314 . Uḷurājāva tārakarājā iva ca sobhasi. “汝如月王（Uḷurājā），亦如星王（tārakarājā），焕然照耀。” 315. Rukkhapabbataratanasattādayo dhāretīti dharaṇī, dharaṇiyaṃ ruhā sañjātā vaḍḍhitā cāti dharaṇīruhā rukkhā. Pathaviyaṃ patiṭṭhāya ruhanti vaḍḍhanti vuddhiṃ virūḷhiṃ āpajjanti. Vepullataṃ vipulabhāvaṃ paripūrabhāvaṃ pāpuṇanti, te rukkhā kamena phalaṃ dassayanti phaladhārino honti. 315. 能持守树木、山、宝石、有情等，故称大地(dharaṇī)；于其上生长、出生、增广者，故称地生(dharaṇīruha)，即是树木(rukkha)。它们立足于地(pathavi)而生长、增广，获得成长与繁茂，达到广阔、丰满、圆满的状态。这些树木依次结出果实，成为持果者。 317-9. Punapi bhagavantameva thomento sindhu sarassatītiādimāha. Tattha sindhuvādi nāma gaṅgā ca sarassatī nāma gaṅgā ca nandiyagaṅgā ca candabhāgāgaṅgā ca gaṅgā nāma gaṅgā ca yamunā nāma gaṅgā ca sarabhū nāma gaṅgā ca mahī nāma gaṅgā ca. Sandamānānaṃ gacchantīnaṃ etāsaṃ gaṅgānaṃ sāgarova samuddo eva sampaṭicchati paṭiggaṇhāti dhāreti. Tadā etā sabbagaṅgā purimaṃ nāmaṃ sindhuvādigaṅgātyādikaṃ purimaṃ nāmapaññattivohāraṃ jahanti chaḍḍenti sāgaroteva sāgaro iti eva ñāyati pākaṭā bhavati yathā. Tatheva tathā eva ime [Pg.260] catubbaṇṇā khattiyabrāhmaṇavessasuddasaṅkhātā cattāro kulā tavantike tava antike samīpe pabbajitvā pattakāsāyacīvaradhārino paricarantā purimaṃ nāmaṃ khattiyādināmadheyyaṃ paññattivohāraṃ jahanti cajanti, buddhaputtāti buddhassa orasāti ñāyare pākaṭā bhaveyyuṃ. 317-9. 为再次赞叹世尊，而说“信度河、萨拉洒蒂河”等偈。此处，所谓信度河等，即信度河(Sindhu)、萨拉洒蒂河(Sarassatī)、南迪亚河(Nandiya)、月分河(Candabhāgā)、恒河(Gaṅgā)、亚穆纳河(Yamunā)、萨拉布河(Sarabhū)与摩醯河(Mahī)。这些奔流不息的河流，唯有大海(sāgara)能接纳、容受、持守它们。那时，所有这些河流都舍弃了先前的名称，如信度河等，舍弃了先前的名言概念，唯以“大海”之名被认知、显现。同样地，这四种种姓——刹帝利(khattiya)、婆罗门(brāhmaṇa)、吠舍(vessa)、首陀罗(sudda)，在您座下出家，披持袈裟与钵而行道，亦舍弃其先前的名称，如刹帝利等名言概念，唯以“佛之嫡子”(buddhassa orasa)之名被认知、显现。 320-4. Cando candamaṇḍalo abbhā mahikā rajo dhumo rāhūti pañcahi upakkilesehi virahitattā vimalo vigatamalo nimmalo, ākāsadhātuyā ākāsagabbhe gacchaṃ gacchanto, sabbe tārakasamūhe ābhāya maddamāno loke atirocati daddallati yathā. Tatheva tathā eva tvaṃ…pe…. 320-4. 正如月亮(Canda)，即月轮(candamaṇḍala)，远离云(abbha)、雾(mahikā)、尘埃(rajo)、烟(dhūmo)、罗睺(Rāhu)这五种障垢(upakkilesa)，故而无垢、离垢、清净；其于虚空界(ākāsadhātu)的苍穹(ākāsagabbha)中运行，以光辉盖过一切星群，照耀、闪耀于世间。同样地，您……（pe）。 325-7. Udake jātā udake saṃvaḍḍhā kumudā mandālakā ca bahū saṅkhātikkantā, toyena udakena kaddamakalalena ca upalimpanti allīyanti yathā, tatheva bahukā sattā aparimāṇā sattā loke jātā saṃvaḍḍhā rāgena ca dosena ca aṭṭitā bandhitā virūhare viruhanti. Kaddame kumudaṃ yathā viruhati sañjāyati. Kesarīti padumaṃ. 325-7. 生于水中、长于水中的睡莲与白莲，数量众多，不可胜数。它们被水与淤泥所沾染、黏附；正如世间众多无量有情，生于世、长于世，却因贪与嗔而苦恼、被束缚，不正地生长。犹如睡莲在淤泥中生长、生起。此处的“kesarī”是指莲花。 329-30. Rammake māseti kattikamāse ‘‘komudiyā cātumāsiniyā’’ti vuttattā. Vārijā padumapupphādayo bahū pupphā pupphanti vikasanti, taṃ māsaṃ taṃ kattikamāsaṃ nātivattanti vārijāti sambandho. Samayo pupphanāya soti so kattikamāso pupphanāya vikasanāya samayo kāloti attho. Yathā pupphanti tatheva tvaṃ, sakyaputta, pupphito vikasito asi. Pupphito te vimuttiyāti te tuyhaṃ sissā katasambhārā bhikkhū vimuttiyā arahattaphalañāṇena pupphito vikasito. Yathā vārijaṃ padumaṃ pupphanasamayaṃ nātikkamati, tathā te sāsanaṃ ovādānusāsaniṃ nātivattanti nātikkamantīti attho. 329-30. “于悦意月(Rammake māse)”即于迦提月(Kattikamāse)，因为经中说“在四月节的珂牟提节(komudiyā cātumāsiniyā)”。水生花，如莲花等众多花朵，于此时开花、绽放，它们不逾越那个月，即迦提月，此与“水生花”相关联。“彼乃开花之时节”，意为此迦提月是开花、绽放的季节、时候。正如花朵绽放，释迦子，你也同样开花、绽放。“你的解脱已开花”意为：你那些已积集资粮的弟子比丘们，藉由解脱，即阿罗汉果智，而开花、绽放。犹如水生莲花不逾越其开花时节，他们也不逾越你的教诫，即教诲与训诫。 333-4. Yathāpi selo himavāti himavā nāma selamayapabbato. Sabbapāṇinaṃ sabbesaṃ byādhitānaṃ sattānaṃ osadho osadhavanto sabbanāgānaṃ sabbaasurānaṃ sabbadevānañca ālayo agārabhūto yathā, tatheva tvaṃ, mahāvīra, sabbapāṇinaṃ jarābyādhimaraṇādīhi pamocanato osadho viya. Yathā so himavā nāgādīnaṃ ālayo, tathā [Pg.261] tevijjāya ca chaḷabhiññāya ca iddhiyā ca pāramiṃ pariyosānaṃ gatā pattā tuvaṃ nissāya vasantīti sambandho. Heṭṭhā vā upari vā upamāupameyyavasena gāthānaṃ sambandhanayā suviññeyyāva. 333-4. “犹如雪山(Himavā)岩”，意为名为雪山、由岩石构成的山。它对于一切有情、一切为疾病所苦的有情而言，是良药、具药草；对于一切龙、一切阿修罗及一切天神而言，是住所、是家。大雄(Mahāvīra)啊！你亦如是，因能使一切有情解脱老、病、死等，而犹如良药。正如那雪山是龙等的住所，同样地，那些已达三明(tevijjā)、六神通(chaḷabhiññā)及神变(iddhi)之究竟圆满者，他们依你而住。此为关联。以上下文，或以譬喻及被譬喻之法，诸偈颂的关联方式是易于了知的。 342. Āsayānusayaṃ ñatvāti ettha āsayoti ajjhāsayo cariyā, anusayoti thāmagatakileso. ‘‘Ayaṃ rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito’’tiādinā āsayañca anusayaṃ kilesapavattiñca jānitvāti attho. Indriyānaṃ balābalanti saddhindriyādīnaṃ pañcannaṃ indriyānaṃ tikkhindriyo mudindriyo svākāro dvākāro suviññāpayo duviññāpayoti evaṃ balābalaṃ jānitvā. Bhabbābhabbe viditvānāti ‘‘mayā desitaṃ dhammaṃ paṭivijjhituṃ ayaṃ puggalo bhabbo samattho, ayaṃ puggalo abhabbo’’ti viditvā paccakkhaṃ katvā, bhante, sabbaññu tvaṃ cātuddīpikamahāmegho viya dhammadesanāsīhanādena abhītanādena gajjasi sakalaṃ cakkavāḷaṃ ekaninnādaṃ karosi. 342. 了知意乐与随眠：此处“意乐”(āsaya)指意向、行为；“随眠”(anusaya)指已达坚固的烦恼。如“此人是贪行者，此人是嗔行者，此人是痴行者”等，即是了知其意向、随眠以及烦恼的生起之义。诸根的强弱：即了知信根等五根，是利根或钝根，是善相或恶相，是易教导或难教导，如此了知其强弱。了知堪能与不堪能：即了知“此人堪能、有能力通达我所说之法，此人不堪能”，亲见之后。世尊，您是一切知者，犹如遍覆四大洲(cātuddīpika)的大云，以说法狮子吼(dhammadesanāsīhanāda)作无畏之吼，您发出咆哮，使整个轮围世界(cakkavāḷa)发出同一回响。 343-4. Cakkavāḷapariyantāti samantā cakkavāḷagabbhaṃ pūretvā parisā nisinnā bhaveyya. Te evaṃ nisinnā nānādiṭṭhī anekadassanagāhino vivadamānā dveḷhakajātā vivadanti, taṃ tesaṃ vimaticchedanāya dubuddhichindanatthāya sabbesaṃ sattānaṃ cittamaññāya cittācāraṃ ñatvā opammakusalo upamāupameyyesu dakkho tvaṃ, muni, ekaṃ pañhaṃ kathentova ekeneva pañhakathanena sakalacakkavāḷagabbhe nisinnānaṃ pāṇīnaṃ vimatiṃ saṃsayaṃ chindasi nikkaṅkhaṃ karotīti attho. 343-4. 轮围世界的边际：是指会众坐满周遭的轮围世界之内。他们如是而坐，是具种种见、执持多种见解、争论不休、心怀二意者，他们互相争论。为了断除他们的疑惑，为了斩断他们的错误见解，您了知一切众生的心与心行，是譬喻的善巧者，精通于譬喻和被譬喻者。牟尼啊！您仅以阐述一个问题，仅凭这一问的阐述，便能断除坐于整个轮围世界之内的所有众生的疑惑与犹豫，使他们无有疑虑。此即其义。 345. Upadisasadisehevāti ettha udakassa upari dissanti pākaṭā hontīti upadisā, sevālā. Upadisehi sadisā upadisasadisā, manussā. Yathā hi upadisā sevālā udakaṃ adissamānaṃ katvā tassupari pattharitvā ṭhitā honti, tathā vasudhā pathavī tehi upadisasadisehi eva manussehi nirantaraṃ pattharitvā ṭhitehi pūritā bhaveyya. Te sabbeva pathaviṃ pūretvā ṭhitā manussā pañjalikā sirasi añjaliṃ paggahitā kittayuṃ lokanāyakaṃ lokanāyakassa buddhassa guṇaṃ katheyyuṃ. 345. 于“如藻类者”（Upadisasadisehevāti）一句中，“藻类”（upadisā）者，因其清晰显现于水面，故名“藻类”，即浮萍（sevālā）。“与藻类相似者”（upadisasadisā），是指人类（manussā）。犹如浮萍铺展于水面之上，使水不可见，如是，大地（vasudhā pathavī）亦会被这些与藻类相似的人们持续不断地铺满。所有遍满大地的这些人，皆会头顶合掌（pañjalikā sirasi añjaliṃ paggahitā），称颂世间导师（lokanāyaka），宣说世间导师佛陀的功德。 346. Te [Pg.262] sabbe devamanussā kappaṃ vā sakalaṃ kappaṃ kittayantā guṇaṃ kathentāpi nānāvaṇṇehi nānappakārehi guṇehi kittayuṃ. Tathāpi te sabbe parimetuṃ guṇapamāṇaṃ kathetuṃ na pappeyyuṃ na sampāpuṇeyyuṃ na sakkuṇeyyuṃ. Appameyyo tathāgato sammāsambuddho aparimeyyo guṇātireko. Etena guṇamahantataṃ dīpeti. 346. 所有天人（devamanussā），即便用一劫或一整劫的时间，以种种言辞、种种方式来称颂（佛陀的）功德，即便如此，他们所有人都无法测度、宣说其功德的限量，无法达到，也无法办到。如来（tathāgato）、正自觉者（sammāsambuddho）是不可测量的，其功德超胜，无可限量。此即开示其功德之伟大。 347. Sakena thāmena attano balena heṭṭhā upamāupameyyavasena jino jitakileso buddho mayā kittito thomito yathā ahosi, evameva sabbe devamanussā kappakoṭīpi kappakoṭisatepi kittentā pakittayuṃ katheyyunti attho. 347. 其义为：正如我已凭藉自己的能力（thāmena）、自己的力量（balena），依循下文的譬喻与所喻之法，称颂、赞叹了征服者（jino）、已战胜烦恼的佛陀；同样地，所有天人（devamanussā）即便于俱胝（koṭi）劫乃至百俱胝劫中不断称颂，也只能如是称颂、如是宣说。 348. Punapi guṇānaṃ appamāṇataṃ dīpetuṃ sace hi koci devo vātiādimāha. Pūritaṃ parikaḍḍheyyāti mahāsamudde pūritaudakaṃ samantato ākaḍḍheyya. So puggalo vighātaṃ dukkhameva labheyya pāpuṇeyyāti attho. 348. 再者，为开示诸功德的无量，（世尊）说了“若有天人……”（sace hi koci devo vā）等偈颂。其中“遍引满水”（Pūritaṃ parikaḍḍheyyāti）一句的意思是：他想从四面八方舀尽大海洋中充满的水。其义为：该个体（puggala）只会得到疲乏与痛苦。 350. Vattemi jinasāsananti jinena bhāsitaṃ sakalaṃ piṭakattayaṃ vattemi pavattemi rakkhāmīti attho. Dhammasenāpatīti dhammena paññāya bhagavato catuparisasaṅkhātāya parisāya pati padhānoti dhammasenāpati. Sakyaputtassa bhagavato sāsane ajja imasmiṃ vattamānakāle cakkavattirañño jeṭṭhaputto viya sakalaṃ buddhasāsanaṃ pālemīti attho. 350. “我住持胜者教法”（Vattemi jinasāsananti）的义理是：我住持、弘扬、守护征服者（jina）所说的一切三藏（piṭakattayaṃ）。“法将”（Dhammasenāpati）的义理是：以法，即以智慧，作为世尊（bhagavato）四众（catuparisā）之主、之首，故为“法将”。其义为：于释迦子（Sakyaputta）世尊的教法中，于今此时，我犹如转轮王（cakkavattirañño）的长子，守护着全部的佛陀教法。 352-3. Attano saṃsāraparibbhamaṃ dassento yo koci manujo bhārantiādimāha. Yo koci manujo mānuso bhāraṃ sīsabhāraṃ matthake sīse ṭhapetvā dhāreyya vaheyya, sadā sabbakālaṃ so manujo tena bhārena dukkhito pīḷito atibhūto assa bhaveyya. Bhāro bharitabhāro bharito atīva bhārito. Tathā tena pakārena ahaṃ rāgaggidosaggimohaggisaṅkhātehi tīhi aggīhi ḍayhamāno, giriṃ uddharito yathā mahāmerupabbataṃ uddharitvā ukkhipitvā sīse ṭhapito bhavabhārena bhavasaṃsāruppattibhārena, bharito dukkhito bhavesu saṃsariṃ paribbhaminti sambandho. 352-3. 为示自己在轮回中的流转，（舍利弗长老）说：“任何人若负重担”等。任何人，若将重担，即头上的重担，置于头顶而荷负、运载，那么此人将恒常被那重担所苦、所逼、所压服。重担，即所负之担，是沉重之担，是极沉重之担。同样地，我被那称为贪火、嗔火、痴火的三火所燃烧，犹如举起大须弥山（Mahāmerupabbata）置于头顶，因有之重担，因轮回中生起之重担，而负重受苦，于诸有中轮回、流转。 354. Oropito [Pg.263] ca me bhāroti idāni pabbajitakālato paṭṭhāya so bhavabhāro mayā oropito nikkhitto. Bhavā ugghāṭitā mayāti sabbe nava bhavā mayā viddhaṃsitā. Sakyaputtassa bhagavato sāsane yaṃ karaṇīyaṃ kattabbaṃ maggapaṭipāṭiyā kilesaviddhaṃsanakammaṃ atthi, taṃ sabbaṃ mayā katanti attho. 354. “我担已卸”，即从出家时起，那有之重担已被我卸下、放置。“诸有已拔”，即所有九种有皆已被我摧毁。在释迦子世尊的教法中，凡应以道次第行之、摧毁烦恼之事，我皆已完成。此即其义。 355. Puna attano visesaṃ dassento yāvatā buddhakhettamhītiādimāha. Tattha yāvatā yattake dasasahassacakkavāḷasaṅkhāte buddhakhette sakyapuṅgavaṃ sakyakulajeṭṭhakaṃ bhagavantaṃ ṭhapetvā avasesasattesu kocipi paññāya me mayā samo natthīti dīpeti. Tenāha – ‘‘ahaṃ aggomhi paññāya, sadiso me na vijjatī’’ti. 355. 为再示自己之殊胜，（长老）说：“于一切佛土中”等。即在多达一万个世界（dasasahassacakkavāḷa）的佛土中，除释迦族之英杰（Sakyapuṅgava）、释迦族中最尊贵的世尊外，于其余有情中，无有任何一人于智慧上与我相等。此即阐明之义。是故说：“我于智慧为第一，无有与我等同者。” 356. Puna attano ānubhāvaṃ pakāsento samādhimhītyādimāha. Taṃ suviññeyyameva. 356. 为再示自己之威力，（长老）说：“于定中”等。此义甚易了知。 360. Jhānavimokkhānakhippapaṭilābhīti paṭhamajjhānādīnaṃ jhānānaṃ lokato vimuccanato ‘‘vimokkha’’nti saṅkhaṃ gatānaṃ aṭṭhannaṃ lokuttaravimokkhānañca khippalābhī sīghaṃ pāpuṇātīti attho. 360. “速得禅那与解脱者”，意指能迅速获得初禅等禅那（此等禅那因能从世间解脱而得“解脱”之名），以及八种出世间解脱。此即其义。 362. Evaṃ mahānubhāvassāpi attano sabrahmacārīsu gāravabahumānataṃ pakāsento uddhatavisovātiādimāha. Tattha uddhataviso uppāṭitaghoraviso sappo iva chinnavisāṇova chinditasiṅgo usabho iva ahaṃ idāni nikkhittamānadappova chaḍḍitagottamadādimānadappova gaṇaṃ saṅghassa santikaṃ garugāravena ādarabahumānena upemi upagacchāmi. 362. 如此大威德者，为显示自己对同梵行者（sabrahmacārī）的恭敬尊重，而说“毒已拔除”等语。于此，“毒已拔除”，犹如剧毒已除之蛇，或如犄角已断之牛。我今已舍我慢与骄逸，已弃由种姓等（gottamadādi）所生之慢，以极大的恭敬尊重，趋诣僧团。 363. Idāni attano paññāya mahattataṃ pakāsento yadirūpinītiādimāha. Evarūpā me mahatī paññā arūpinī samānā yadi rūpinī bhaveyya, tadā me mama paññā vasupatīnaṃ pathavissarānaṃ rājūnaṃ sameyya samā bhaveyyāti adhippāyo. Evaṃ attano paññāya mahattabhāvaṃ dassetvā tato pubbenivāsānussatiñāṇena pubbe kammaṃ saritvā anomadassissātiādimāha. Tattha anomadassissa bhagavato mayā katāya ñāṇathomanāya phalaṃ etaṃ mama paññāmahattanti attho. 363. 如今，为显示自身智慧之伟大，而说“若有形”等语。其义为：我此广大智慧，虽是无形，若其有形，则堪能等同于财富之主、大地之主——诸位国王。如是显示自身智慧之伟大后，继而以宿命通智（pubbenivāsānussatiñāṇa）忆念过去之业，而说“于阿诺摩达西”等语。于此，其义为：我此智慧之伟大，乃是我昔日赞叹阿诺摩达西（Anomadassi）世尊智慧之果报。 364. Pavattitaṃ [Pg.264] dhammacakkanti ettha cakka-saddo panāyaṃ ‘‘catucakkayāna’’ntiādīsu vāhane vattati. ‘‘Pavattite ca pana bhagavatā dhammacakke’’tiādīsu (mahāva. 17; saṃ. ni. 5.1081) desanāyaṃ. ‘‘Cakkaṃ vattaya sabbapāṇina’’ntiādīsu (jā. 1.7.149) dānamayapuññakiriyāyaṃ. ‘‘Cakkaṃ vatteti ahoratta’’ntiādīsu iriyāpathe. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’tiādīsu (jā. 1.1.104; 1.5.103) khuracakke ‘‘rājā cakkavattī cakkānubhāvena vattanako’’tiādīsu (itivu. 22; dī. ni. 1.258) ratanacakke. Idha panāyaṃ desanāyaṃ. Tādinā tādiguṇasamannāgatena sakyaputtena gotamasambuddhena pavattitaṃ desitaṃ piṭakattayasaṅkhātaṃ dhammacakkaṃ ahaṃ sammā aviparītena anuvattemi anugantvā vattemi, desemi desanaṃ karomi. Idaṃ anuvattanaṃ desitassa anugantvā pacchā desanaṃ purimabuddhānaṃ katāya ñāṇathomanāya phalanti sambandho. 364. 在“已转的法轮(Pavattitaṃ dhammacakkaṃ)”中，“轮(cakka)”一词有多种含义：在“四轮车(catucakkayāna)”等词中指运载工具；在“世尊已转法轮时(Pavattite ca pana bhagavatā dhammacakke)”等句（《大品》17；《相应部》5.1081）中指教导；在“为一切有情转动轮(Cakkaṃ vattaya sabbapāṇinaṃ)”等句（《本生》1.7.149）中指布施所成的福业；在“日夜转动轮(Cakkaṃ vatteti ahorattaṃ)”等句中指威仪路(iriyāpatha)；在“为欲所击之人，轮于其首旋转(Icchāhatassa posassa, cakkaṃ bhamati matthake)”等句（《本生》1.1.104；1.5.103）中指剃刀轮(khuracakka)；在“转轮王(rājā cakkavattī)以轮宝之威力而转动”等句（《如是语》22；《长部》1.258）中指宝轮(ratanacakka)。而在此处，“轮”字指的是教导。我以正确无误的方式，随顺、遵循、宣说那由具足如是功德的释迦子乔达摩(Gotama)正等觉者所转动、开示，名为三藏的法轮。这种随顺宣说，是追随已开示的教法，也是赞叹过去诸佛智慧的果报——此为关联。 365. Tato sappurisūpanissayayonisomanasikārādipuññaphalaṃ dassento mā me kadāci pāpicchotiādimāha. Tattha pāpiccho lāmakāya icchāya samannāgato pāpacārī puggalo ca ṭhānanisajjādīsu vattapaṭivattakaraṇe kusīto ca jhānasamādhimaggabhāvanādīsu hīnavīriyo ca ganthadhuravipassanādhuravirahitattā appassuto ca ācariyupajjhāyādīsu ācāravirahitattā anācāro ca puggalo kadāci kāle katthaci ṭhāne me mayā saha sameto samāgato mā ahu mā bhavatūti sambandho. 365. 接着，为显示亲近善士、如理作意等福业的果报，说了“愿我永不与恶欲者为伍”等句。于此：“恶欲者(pāpiccha)”是指具足卑劣欲望的恶行之人；“懈怠者(kusīta)”是指在行住坐卧等事务上懒惰之人；“精进低劣者(hīnavīriya)”是指在禅定、三昧、道之修行上精进低劣之人；“寡闻者(appassuta)”是指因远离教理之务(ganthadhura)与观(vipassanā)之务而少闻之人；“行为不端者(anācāra)”是指在对待阿阇梨(ācariya)、戒师(upajjhāya)等方面，因缺乏行仪而行为不端之人——愿在任何时候、任何地方，我都不要与这样的人相遇、聚合——此为关联。 366. Bahussutoti pariyattipaṭivedhavasena duvidho bahussuto ca puggalo. Medhāvīti medhāya paññāya samannāgato ca. Sīlesu susamāhitoti catupārisuddhisīlamaggasampayuttasīlaaṭṭhaṅguposathasīlādīsu suṭṭhu āhito ṭhapitacitto ca. Cetosamathānuyuttoti cittassa ekībhāvamanuyutto ca puggalo. Api muddhani tiṭṭhatu evarūpo puggalo mayhaṃ muddhani sirasi api tiṭṭhatūti attho. 366. “多闻者(Bahussuto)”，是依教理(pariyatti)与通达(paṭivedha)二者而为多闻之人。“具慧者(Medhāvī)”，是具足智慧(medhā paññā)之人。“于诸戒善安住者(Sīlesu susamāhito)”，是于四遍净戒(catupārisuddhisīla)、道相应戒(maggasampayuttasīla)、八支布萨戒(aṭṭhaṅguposathasīla)等诸戒中，善安立其心之人。“勤修心止者(Cetosamathānuyutto)”，是勤修心一境性(cittassa ekībhāva)之人。“亦立于顶上”，其义为：如是之人，亦可立于我顶上、头上。 367. Attano laddhaphalānisaṃsaṃ vatvā tatthaññe niyojento taṃ vo vadāmi bhaddantetiādimāha. Taṃ suviññeyyameva. 367. 宣说自己所获果报之利益后，又于此中劝导他人，故说“贤者们，我跟你们说”等语。此义甚为易知。 368-9. Yamahanti [Pg.265] yaṃ assajittheraṃ ahaṃ paṭhamaṃ ādimhi disvā sotāpattimaggapaṭilābhena sakkāyadiṭṭhādīnaṃ kilesānaṃ pahīnattā vimalo malarahito ahuṃ ahosi, so assajitthero me mayhaṃ ācariyo lokuttaradhammasikkhāpako ahuṃ. Ahaṃ tassa savanāya anusāsanena ajja dhammasenāpati ahuṃ. Sabbattha sabbesu guṇesu pāramiṃ patto pariyosānaṃ patto anāsavo nikkileso viharāmi. 368-9. 我最初见到阿说示(Assaji)长老，因证得入流道(sotāpattimagga)，断除身见(sakkāyadiṭṭhi)等诸烦恼，而成为无垢、离尘之人。彼阿说示长老是我的老师(ācariyo)，是出世间法的教导者。我因听闻他的教诫，今日成为法将(dhammasenāpati)。于一切功德中，我已达彼岸、臻于究竟，无漏、无烦恼而住。 370. Attano ācariye sagāravaṃ dassento yo me ācariyotiādimāha. Yo assaji nāma thero satthu sāvako me mayhaṃ ācariyo āsi ahosi, so thero yassaṃ disāyaṃ yasmiṃ disābhāge vasati, ahaṃ taṃ disābhāgaṃ ussīsamhi sīsuparibhāge karomīti sambandho. 370. 为示对师长之恭敬，而说“彼是我师”等语。其文句关联如下：“名为阿说示(Assaji)的长老，是导师的声闻，曾为我师。彼长老住于何方，我即朝彼方置首。” 371. Tato attano ṭhānantarappattabhāvaṃ dassento mama kammantiādimāha. Gotamo bhagavā sakyapuṅgavo sakyakulaketu sabbaññutaññāṇena mama pubbe katakammaṃ saritvāna ñatvā bhikkhusaṅghamajjhe nisinno aggaṭṭhāne aggasāvakaṭṭhāne maṃ ṭhapesīti sambandho. 371. 其后，为示自己已达更高位阶，（尊者）说“我之业”等语。其文句关联如下：“乔达摩(Gotama)世尊(Bhagavā)，释迦族之雄，释迦族之旗帜，以一切知智忆念并了知我过去所造之业后，坐于比丘(bhikkhu)僧团中，将我置于第一位，即上首弟子之位。” 374. Atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti imā catasso paṭisambhidā ca, tāsaṃ bhedo paṭisambhidāmagge (paṭi. ma. 1.76; vibha. 718) vuttoyeva. Catumaggacatuphalavasena vā rūpārūpajhānavasena vā aṭṭha vimokkhā saṃsāravimuccanadhammā ca iddhividhādayo cha abhiññāyo ca sacchikatā paccakkhaṃ katā. Kataṃ buddhassa sāsananti buddhassa anusiṭṭhi ovādasaṅkhātaṃ sāsanaṃ kataṃ arahattamaggañāṇena nipphāditanti attho. 374. 义无碍解(atthapaṭisambhidā)、法无碍解(dhammapaṭisambhidā)、词无碍解(niruttipaṭisambhidā)、辩才无碍解(paṭibhānapaṭisambhidā)，此四无碍解及其区别，已在《无碍解道》(Paṭisambhidāmagga)中宣说。又，或由四道四果，或由色界、无色界禅，八解脱(vimokkha)、解脱轮回之法，以及神足通(iddhividha)等六神通(abhiññā)，皆已亲证、现前作证。“已作佛所教”，其义为：佛陀的教诫，即教导与训诫，已由阿罗汉道智所完成。 Itthaṃ sudanti ettha itthanti nidassanatthe nipāto, iminā pakārenāti attho. Tena sakalasāriputtāpadānaṃ nidasseti. Sudanti padapūraṇe nipāto. Āyasmāti garugāravādhivacanaṃ. Sāriputtoti mātu nāmavasena katanāmadheyyo thero. Imā gāthāyoti imā sakalā [Pg.266] sāriputtattherāpadānagāthāyo abhāsi kathesi. Itisaddo parisamāpanatthe nipāto, sakalaṃ sāriputtāpadānaṃ niṭṭhitanti attho. 于“Itthaṃ sudaṃ”中，“itthaṃ”是表指示义的不变词，意为“以如是方式”，以此指示全部的舍利弗(Sāriputta)本行传。“sudaṃ”是补足音节的不变词。“具寿”(Āyasmā)是表尊敬的称呼。“舍利弗”是依其母之名而得名的长老。“此诸偈”(Imā gāthāyo)是指：舍利弗长老诵说了其全部本行传的偈颂。“iti”一词是表结束义的不变词，意为：全部的舍利弗本行传终。 Sāriputtattheraapadānavaṇṇanā samattā. 舍利弗长老本行传释义终。 3-2. Mahāmoggallānattheraapadānavaṇṇanā 3-2. 大目犍连长老本行传释义 Anomadassī bhagavātyādikaṃ āyasmato moggallānattherassa apadānaṃ. Ayañca thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāletiādi sāriputtattherassa dhammasenāpatino vatthumhi vuttameva. Thero hi pabbajitadivasato paṭṭhāya sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya samaṇadhammaṃ karonto thinamiddhe okkamante satthārā ‘‘moggallāna, mā tuccho tava vāyāmo’’tiādinā saṃvejito thinamiddhaṃ vinodetvā bhagavatā vuccamānaṃ dhātukammaṭṭhānaṃ suṇanto eva vipassanāpaṭipāṭiyā uparimaggattayaṃ adhigantvā aggaphalakkhaṇe sāvakañāṇassa matthakaṃ pāpuṇi. “无等见(Anomadassī)世尊”等语，是具寿目犍连长老的本生故事。这位长老曾在过去诸佛座下立下誓愿，于生生世世中积集导向解脱之福德，此事已于无等见世尊时，在法将舍利弗长老的故事中述及。长老自出家第七日起，于摩揭陀国(Magadharaṭṭha)迦罗婆罗村(Kallavāḷagāmaka)附近修行沙门法，当为昏沉所袭时，导师以“目犍连，莫让你的精进白费”等语警策之。长老受策励后，驱散昏沉，听闻世尊所说的界作意，依观(vipassanā)之次第证得上位三道，于顶果（阿罗汉果）之际，达到了声闻智的顶峰。 375. Evaṃ dutiyasāvakabhāvaṃ patvā āyasmā mahāmoggallānatthero attano pubbakammaṃ saritvā somanassavasena pubbacariyaṃ apadānaṃ pakāsento anomadassī bhagavātiādimāha. Tattha na omaṃ alāmakaṃ dassanaṃ passanaṃ assāti anomadassī. Tassa hi dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitasarīrattā sakalaṃ divasaṃ sakalaṃ māsaṃ sakalaṃ saṃvaccharaṃ saṃvaccharasatasahassampi passantānaṃ devamanussānaṃ atittikaraṃ dassananti, anomaṃ alāmakaṃ nibbānaṃ dassanasīloti vā ‘‘anomadassī’’ti laddhanāmo bhāgyavantatādīhi kāraṇehi bhagavā. Lokajeṭṭhoti sakalasattalokassa jeṭṭho padhāno. Āsabhasadisattā āsabho, narānaṃ āsabho narāsabho. So lokajeṭṭho narāsabho anomadassī bhagavā devasaṅghapurakkhato devasamūhehi parivārito. Himavantamhi vihāsīti sambandho. 375. 证得第二上首弟子之位后，具寿大目犍连长老忆起过去之业，以喜悦之心宣说其往昔行谊事迹，说道：“无等见(Anomadassī)世尊”等等。于此，“无等见”之义为“见无劣”：因其身相为三十二大士相(dvattiṃsamahāpurisalakkhaṇa)所庄严，天人纵然瞻视十万年亦不厌足；又或因其有见无上涅槃之性，故得“无等见”之名。因具足祥瑞等功德，故称“世尊”(Bhagavā)。“世间最尊”(Lokajeṭṭho)者，为一切有情世间之最尊、最主要者。“人中牛王”(narāsabho)者，为人之最，犹如牛王。彼世间最尊、人中牛王、无等见世尊，为天众所拥护、天神所围绕，住于雪山(Himavanta)。 376. Yadā [Pg.267] dutiyasāvakabhāvāya dutiyavāre patthanaṃ akāsi, tadā nāmena varuṇo nāma ahaṃ nāgarājā hutvā nibbatto ahosinti attho. Tena vuttaṃ – ‘‘varuṇo nāma nāmena, nāgarājā ahaṃ tadā’’ti. Kāmarūpīti yadicchitakāmanimmānasīlo. Vikubbāmīti vividhaṃ iddhivikubbanaṃ karomi. Mahodadhinivāsahanti mañjerikā nāgā, bhūmigatā nāgā, pabbataṭṭhā nāgā, gaṅgāvaheyyā nāgā, sāmuddikā nāgāti imesaṃ nāgānaṃ antare sāmuddikanāgo ahaṃ mahodadhimhi samudde nivāsiṃ, vāsaṃ kappesinti attho. 376. 其义为：当我第二次为求第二弟子位而发愿时，我生为名为瓦儒那的龙王。是故说：“我名瓦儒那，彼时为龙王。”“随欲成色（Kāmarūpī）”，意为能随己所欲化现色身。“我能变化（Vikubbāmi）”，意为我能作种种神通变化。“住于大洋”，其义为：在曼遮利迦龙（mañjerikā nāgā）、地行龙、山住龙、恒河龙、海龙等诸龙之中，我作为海龙，住于大洋大海之中。 377. Saṅgaṇiyaṃ gaṇaṃ hitvāti niccaparivārabhūtaṃ sakaparivāraṃ nāgasamūhaṃ hitvā vinā hutvā. Tūriyaṃ paṭṭhapesahanti ahaṃ tūriyaṃ paṭṭhapesiṃ, vajjāpesinti attho. Sambuddhaṃ parivāretvāti anomadassisambuddhaṃ samantato sevamānā accharā nāgamāṇavikā vādesuṃ dibbavādehi gītā vākyādīhi vādesuṃ laddhānurūpato vajjesuṃ tadāti attho. 377. “舍离会众（Saṅgaṇiyaṃ gaṇaṃ hitvā）”，意为舍离恒为侍从的自家龙族眷属。“我令奏乐（Tūriyaṃ paṭṭhapesahaṃ）”，其义为：我使人击奏天乐。“围绕于佛（Sambuddhaṃ parivāretvā）”，其义为：天女与龙女从四方侍奉阿那摩达西（Anomadassi）佛，以天乐、歌咏等，如其所宜而演奏。 378. Vajjamānesu tūresūti manussanāgatūriyesu pañcaṅgikesu vajjamānesu. Devā tūrāni vajjayunti cātumahārājikā devā dibbatūriyāni vajjiṃsu vādesunti attho. Ubhinnaṃ saddaṃ sutvānāti ubhinnaṃ devamanussānaṃ bherisaddaṃ sutvā. Tilokagarusamānopi buddho sampabujjhatha jānāti suṇātīti attho. 378. “当诸乐器被演奏时（Vajjamānesu tūriyesu）”，指人与龙的五支乐器被演奏时。“诸天奏天乐（Devā tūriyāni vajjayuṃ）”，其义为：四大王天的天神们演奏天乐。“闻二者声（Ubhinnaṃ saddaṃ sutvāna）”，指听闻天、人二者的鼓声。其义为：即使是三界导师的佛陀，亦完全觉醒，能知能闻。 379. Nimantetvāna sambuddhanti sasāvakasaṅghaṃ sambuddhaṃ svātanāya nimantetvā parivāretvā. Sakabhavananti attano nāgabhavanaṃ upāgamiṃ. Gantvā ca āsanaṃ paññapetvānāti rattiṭṭhānadivāṭṭhānakuṭimaṇḍapasayananisīdanaṭṭhānāni paññāpetvā sajjetvāti attho. Kālamārocayiṃ ahanti evaṃ katapubbavidhāno ahaṃ ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti kālaṃ ārocayiṃ viññāpesiṃ. 379. “已邀请佛（Nimantetvāna sambuddhaṃ）”，指邀请佛陀及其弟子僧团于明日受食，并加以侍奉。“于己住处（Sakabhavanaṃ）”，指我回到自己的龙宫。“去后设座（Gantvā ca āsanaṃ paññapetvāna）”，其义为：准备并布置好夜住处、日住处、孤邸、帐亭、床、座等处所。“我已告时（Kālamārocayiṃ ahaṃ）”，指我如是预作准备后，便告知、禀报时至：“尊者，时至矣，食已终。” 380. Khīṇāsavasahassehīti tadā so bhagavā arahantasahassehi parivuto lokanāyako sabbā disā obhāsento me bhavanaṃ upāgami sampattoti attho. 380. 其时，那位世尊、世间导师，为千位漏尽阿罗汉所围绕，普照一切方向，来到我的住所。 381. Attano [Pg.268] bhavanaṃ paviṭṭhaṃ bhagavantaṃ bhojanākāraṃ dassento upaviṭṭhaṃ mahāvīrantiādimāha. Taṃ suviññeyyameva. 381. 为显示供养已进入其住所的世尊之仪，他说了“大雄已坐”等语。此义甚易了知。 386. Okkākakulasambhavoti okkākarañño paramparāgatarājakule uppanno sakalajambudīpe pākaṭarājakule uppanno vā gottena gottavasena gotamo nāma satthā manussaloke bhavissati. 386. 所谓“出自奥嘎咖(Okkāka)王族”，即是生于奥嘎咖王世代相传的王族，或生于全瞻部洲(Jambudīpa)的著名王族。依其氏族，一位名为乔达摩(Gotama)的导师将出现于人世间。 388. So pacchā pabbajitvānāti so nāgarājā pacchā pacchimabhave kusalamūlena puññasambhārena codito uyyojito sāsane pabbajitvā gotamassa bhagavato dutiyo aggasāvako hessatīti byākaraṇamakāsi. 388. 所谓“他后来出家”，即是那位龙王在后世，因善根与福德资粮的激励推动，于教法中出家，并将成为乔达摩(Gotama)世尊的第二上首弟子——佛陀作了如此授记。 389. Āraddhavīriyoti ṭhānanisajjādīsu iriyāpathesu vīriyavā. Pahitattoti nibbāne pesitacitto. Iddhiyā pāramiṃ gatoti ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti (a. ni. 1.180, 190) adhiṭṭhāniddhivikubbaniddhikammavipākajiddhiādīsu pāramiṃ pariyosānaṃ gato patto. Sabbāsaveti ā samantato savanato pavattanato ‘‘āsavā’’ti laddhanāme kāmabhavadiṭṭhiavijjādhamme sabbe pariññāya samantato aññāya jānitvā pajahitvā anāsavo nikkileso. Nibbāyissatīti kilesakhandhaparinibbānena nibbāyissatīti sambandho. 389. 精进者：于行住坐卧等威仪中具足精进。有决意者：其心已趣向涅槃。已达神通波罗蜜者：如经言：“诸比丘，我声闻弟子中，神通第一者，即大目犍连(Mahāmoggallāna)。”此谓已于决意神通、变化神通、业报神通等达到究竟圆满。一切漏：对于从各方面流出故名为“漏”的欲漏、有漏、见漏、无明漏等诸法，完全遍知、了知并舍断，成为无漏、无烦恼者。将般涅槃：将以烦恼的般涅槃与五蕴的般涅槃而证入般涅槃。 390. Evaṃ thero attano puññavasena laddhabyākaraṇaṃ vatvā puna pāpacariyaṃ pakāsento pāpamittopanissāyātiādimāha. Tattha pāpamitte pāpake lāmake mitte upanissāya nissaye katvā tehi saṃsaggo hutvāti attho. 390. 长老这样说了自己因福德而获得的授记后，为了阐明恶行，再次说道“以恶友为依止”等。这里，“以恶友为依止”的意思是：以恶劣、下劣的朋友为依靠，与他们交往，与他们为伍。 Tatrāyamanupubbī kathā – ekasmiṃ samaye titthiyā sannipatitvā mantesuṃ – ‘‘jānāthāvuso, kena kāraṇena samaṇassa gotamassa lābhasakkāro mahā hutvā nibbatto’’ti? ‘‘Na jānāma’’. ‘‘Tumhe pana na jānāthā’’ti? ‘‘Āma, jānāma’’ – moggallānaṃ nāma ekaṃ bhikkhuṃ nissāya uppanno[Pg.269]. So hi devalokaṃ gantvā devatāhi katakammaṃ pucchitvā āgantvā manussānaṃ kathesi – ‘‘idaṃ nāma katvā evarūpaṃ sampattiṃ labhantī’’ti. Niraye nibbattānampi kammaṃ pucchitvā āgantvā manussānaṃ kathesi – ‘‘idaṃ nāma katvā evarūpaṃ dukkhaṃ anubhavantī’’ti. Manussā tassa kathaṃ sutvā mahantaṃ lābhasakkāraṃ abhiharanti. Sace taṃ māretuṃ sakkhissāma, so lābhasakkāro amhākaṃ nibbattissati, attheso upāyoti sabbe ekacchandā hutvā ‘‘yaṃkiñci katvā taṃ māressāmā’’ti attano upaṭṭhāke samādapetvā kahāpaṇasahassaṃ labhitvā purisaghātake core pakkosāpetvā ‘‘mahāmoggallānatthero nāma samaṇassa gotamassa sāvako kāḷasilāyaṃ vasati, tumhe tattha gantvā taṃ mārethā’’ti tesaṃ taṃ sahassaṃ adaṃsu. Corā dhanalābhena sampaṭicchitvā ‘‘theraṃ māressāmā’’ti gantvā tassa vasanaṭṭhānaṃ parivāresuṃ. Thero tehi parikkhittabhāvaṃ ñatvā kuñcikacchiddena nikkhamitvā pakkāmi. Corā taṃ divasaṃ theraṃ adisvā punekadivasaṃ tassa vasanaṭṭhānaṃ parikkhipiṃsu. Thero ñatvā kaṇṇikāmaṇḍalaṃ bhinditvā ākāsaṃ pakkhandi. Evaṃ te paṭhamamāsepi, majjhimamāsepi theraṃ gahetuṃ nāsakkhiṃsu. Pacchimamāse pana sampatte thero attanā katakammassa ākaḍḍhanabhāvaṃ ñatvā na apagacchi. Corā taṃ paharantā taṇḍulakamattāni aṭṭhīni karontā bhindiṃsu. Atha naṃ ‘‘mato’’ti saññāya ekasmiṃ gumbapiṭṭhe khipitvā pakkamiṃsu. 此事之始末如下：某个时候，外道们聚在一起商议道：“贤友们，你们可知沙门乔达摩的利养与恭敬为何如此丰厚？”有人答道：“我们不知。”又有人问：“你们当真不知？”另一些人答道：“啊，我们知道，这是因为一位名叫目犍连的比丘。他前往天界，询问天神们造作了何种业，返回后便告知人们：‘造作了某种业，便能获得如此的福报。’他也前往地狱，询问那里的众生造作了何种业，返回后便告知人们：‘造作了某种业，便会遭受如此的痛苦。’”人们听闻此言，便对他行广大的利养与恭敬。“倘若我们能杀死他，那份利养与恭敬便会归于我们。”他们中有人说：“这个方法可行。”于是众人同心合意，说道：“不惜一切代价，定要将他杀死！”于是，他们说服自己的侍者们，筹集了一千钱币(kahāpaṇa)，然后召来杀人凶贼，对他们说：“沙门乔达摩有位名叫大目犍连的弟子，住在黑岩山(Kāḷasilā)，你们去那里将他杀死。”说完，便将那一千钱币交给了凶贼。那些凶贼为得钱财，便应承下来，前去包围了长老的住处。长老察知自己被包围，便从钥匙孔中脱身离去。凶贼们那日未见到长老，另一日又去包围了他的住处。长老察知后，便打破屋顶，跃入空中而去。就这样，在第一个月和第二个月里，他们都未能抓住长老。待到后一个月，长老了知自己所造之业力已成熟，便不再躲避。凶贼们上前击打他，将其骨骸尽皆摧碎，犹如米粒大小。之后，他们以为长老已死，便将他抛于一灌木丛中，然后离去。 Thero, ‘‘satthāraṃ passitvā vanditvāva parinibbāyissāmī’’ti attabhāvaṃ jhānaveṭhanena veṭhetvā ākāsena satthu santikaṃ gantvā satthāraṃ vanditvā ‘‘bhante, parinibbāyissāmī’’ti āha. ‘‘Parinibbāyissasi, moggallānā’’ti? ‘‘Āma, bhante’’ti. ‘‘Kattha gantvā parinibbāyissasī’’ti? ‘‘Kāḷasilāpadesaṃ, bhante’’ti. ‘‘Tena hi, moggallāna, mayhaṃ dhammaṃ kathetvā yāhi. Tādisassa hi me sāvakassa na dāni dassanaṃ atthī’’ti. So ‘‘evaṃ karissāmi, bhante’’ti satthāraṃ vanditvā ākāsaṃ uppatitvā sāriputtatthero viya parinibbānadivase nānappakārā iddhiyo katvā dhammaṃ kathetvā satthāraṃ vanditvā kāḷasilāpadesaṃ gantvā parinibbāyi. ‘‘Theraṃ kira corā māresu’’nti ayaṃ kathā sakalajambudīpe patthari. 长老决意：“我要见到导师并礼拜后才入灭。”于是他以禅定之力稳固其身，腾空前往导师之处，礼拜导师后说：“尊者，我将入灭。”“目犍连，你要入灭了吗？”“是的，尊者。”“你要去哪里入灭呢？”“尊者，去黑岩(Kāḷasilā)之地。”“那么，目犍连，你先为我说法再去吧。像你这样的弟子，我以后再也见不到了。”他回答说：“遵命，尊者。”礼拜导师后，他腾空而起，如舍利弗长老入灭之日一般，展现各种神通，说法后，礼拜导师，前往黑岩之地入灭。“据说盗贼杀害了长老”——此话传遍了整个瞻部洲。 Rājā [Pg.270] ajātasattu core pariyesanatthāya carapurise payojesi. Tesu coresu surāpāne suraṃ pivantesu maddesu eko ekassa piṭṭhiṃ paharitvā pātesi. So taṃ santajjento ‘‘ambho dubbinīta tvaṃ, kasmā me piṭṭhiṃ paharitvā pātesi, kiṃ pana, are duṭṭhacora, tayā mahāmoggallānatthero paṭhamaṃ pahato’’ti āha. ‘‘Kiṃ pana tvaṃ mayā paṭhamaṃ pahatabhāvaṃ na jānāsī’’ti? Evaṃ etesaṃ ‘‘mayā pahato, mayā pahato’’ti vadantānaṃ sutvā te carapurisā sabbe te core gahetvā rañño ārocesuṃ. Rājā te core pakkosāpetvā pucchi – ‘‘tumhehi thero mārito’’ti? ‘‘Āma, devā’’ti. ‘‘Kehi tumhe uyyojitā’’ti? ‘‘Naggasamaṇehi, devā’’ti. Rājā pañcasate naggasamaṇe gāhāpetvā pañcasatehi corehi saddhiṃ rājaṅgaṇe nābhipamāṇesu āvāṭesu nikhaṇāpetvā palālehi paṭicchādetvā aggiṃ dāpesi. Atha nesaṃ jhāmabhāvaṃ jānitvā ayanaṅgalehi kasāpetvā sabbe khaṇḍākhaṇḍaṃ kārāpesi. Tadā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘mahāmoggallānatthero attano ananurūpamaraṇaṃ patto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāma, bhante’’ti vutte ‘‘moggallānassa, bhikkhave, imasseva attabhāvassa ananurūpaṃ maraṇaṃ, pubbe pana tena katakammassa anurūpamevā’’ti vatvā ‘‘kiṃ panassa, bhante, pubbakamma’’nti puṭṭho taṃ vitthāretvā kathesi. 阿闍世王(Ajātasattu)为搜捕盗贼而派遣密探。那些盗贼在酒馆饮酒，酩酊大醉时，其中一人击打另一人的背部，将其打倒。被打者怒斥道：“喂，你这无礼之徒，为何打我后背，将我打倒？怎么，你这恶贼，难道是你第一个出手殴打大目犍连尊者(Mahāmoggallāna)的吗？”对方反问：“怎么，你不知道是我第一个出手打他的吗？”他们就这样争论着“是我打的，是我打的”，密探们听闻后，便将所有盗贼悉数逮捕，报告国王。国王召来盗贼们审问：“是你们杀了长老吗？”他们答道：“是的，大王。”“是谁指使你们的？”“是裸行沙门，大王。”国王于是命人逮捕五百名裸行沙门，将他们与五百名盗贼一同带到王家庭院，命人掘了深及肚脐的坑，把他们置于坑中，覆以干草，然后放火焚烧。待确认他们皆已烧焦后，又命人用铁犁耕过，将他们全部碾成碎片。当时，比丘们在法堂中议论：“大目犍连长老遭遇了与他身份不相称的死亡。”世尊前来问道：“诸位比丘，你们现在聚于此处，正在谈论什么？”他们回答：“世尊，是关于此事。”世尊说：“诸位比丘，目犍连于此生所遭遇的死亡，确实与此生不相称，但与他往昔所造之业却是相应的。”比丘们问：“世尊，他往昔所造是何业？”世尊便详细地讲述了此事。 Atīte, bhikkhave, bārāṇasiyaṃ eko kulaputto sayameva koṭṭanapacanādīni karonto mātāpitaro paṭijaggi. Athassa mātāpitaro ‘‘tāta, tvaṃ ekakova gehe ca araññe ca kammaṃ karonto kilamasi, ekaṃ te kumārikaṃ ānessāmā’’ti vatvā ‘‘ammatātā, yāva tumhe jīvatha, tāva vo sahatthā upaṭṭhahissāmī’’ti tena paṭikkhittāpi punappunaṃ yācitvā kumārikaṃ ānesuṃ. Sā katipāhameva te upaṭṭhahitvā pacchā tesaṃ dassanamapi anicchantī – ‘‘na sakkā tava mātāpitūhi saddhiṃ ekaṭṭhāne vasitu’’nti ujjhāyitvā tasmiṃ attano kathaṃ aggaṇhante tassa bahigatakāle makacivākakhaṇḍāni ca yāgupheṇake ca gahetvā tattha tattha ākiritvā tenāgantvā ‘‘kiṃ ida’’nti puṭṭhā ‘‘imesaṃ [Pg.271] mahallakaandhānaṃ etaṃ kammaṃ, sabbaṃ gehaṃ kiliṭṭhā karontā vicaranti, na sakkā etehi saddhiṃ ekaṭṭhāne vasitu’’nti evaṃ tāya punappunaṃ kathiyamānāya evarūpopi pūritapāramī satto mātāpitūhi saddhiṃ bhijji. So ‘‘hotu, jānissāmi nesaṃ kattabbakamma’’nti te bhojetvā ‘‘ammatātā, asukaṭṭhāne nāma tumhākaṃ ñātakā āgamanaṃ paccāsīsanti, tattha gamissāmā’’ti te yānakaṃ āropetvā ādāya gacchanto aṭavimajjhaṃ pattakāle ‘‘tāta, rasmiyo gaṇhatha, goṇā daṇḍasaññāya gamissanti, imasmiṃ ṭhāne corā vasanti, ahaṃ otaritvā carāmī’’ti pitu hatthe rasmiyo datvā otaritvā gacchanto saddaṃ parivattetvā corānaṃ uṭṭhitasaddamakāsi. Mātāpitaro saddaṃ sutvā ‘‘corā uṭṭhitā’’ti saññāya ‘‘tāta, corā uṭṭhitā, mahallakā mayaṃ, tvaṃ attānameva rakkhāhī’’ti āhaṃsu. So mātāpitaro viravantepi corasaddaṃ karonto koṭṭetvā māretvā aṭaviyaṃ khipitvā paccāgami. 过去，诸位比丘，在波罗奈城(Bārāṇasī)有一位良家子，亲自舂米、炊煮等，以奉养失明的父母。后来，他的父母对他说：“孩子，你独自一人，既要操持家务，又要下田劳作，实在太过劳累。我们为你娶一位姑娘来吧。”他回答说：“父亲，母亲，只要二位在世一日，我便会亲手奉养你们。”虽然他拒绝了，但父母再三请求，最终还是为他娶了一位姑娘。那女子只侍奉了数日，之后便连见他们一面也不愿，抱怨道：“实在无法与你的父母同住一处。”当丈夫不听她的话时，她便趁他外出之际，将猴粪与粥沫四处抛洒。待他回来问道：“这是怎么回事？”她便答道：“这是你那两个老瞎子干的，他们到处走动，把整个家都弄脏了。实在无法与他们同住一处。”由于她如此这般地再三言说，即便是这样一位已圆满波罗蜜的众生，也与父母产生了嫌隙。他想：“罢了，我自会处置他们。”于是，他让父母吃过饭后，对他们说：“父亲，母亲，在某某地方有亲戚正盼着你们，我们到那里去吧。”他让父母坐上车，行至森林中央时，便对父亲说：“父亲，请拿着缰绳，牛会凭着棍棒的信号前行。此地有盗贼出没，我下车步行。”他将缰绳交到父亲手中，下车走动，然后变声模仿盗贼蜂起之声。父母听到声音，以为盗贼真的来了，便说道：“孩子，盗贼来了！我们年事已高，你务必保全自己。”尽管父母哭喊着，他仍一边模仿盗贼的声音，一边将他们殴打致死，抛尸林中，然后返回。 Satthā idaṃ tassa pubbakammaṃ kathetvā ‘‘bhikkhave, moggallāno ettakaṃ kammaṃ katvā anekavassasatasahassāni niraye paccitvā tāva pakkāvasesena attabhāvasate evameva koṭṭetvā saṃcuṇṇo maraṇaṃ patto, evaṃ moggallānena attano kammānurūpameva maraṇaṃ laddhaṃ. Pañcahi corasatehi saddhiṃ pañcatitthiyasatānipi mama puttaṃ appaduṭṭhaṃ dussetvā anurūpameva maraṇaṃ labhiṃsu. Appaduṭṭhesu hi padussanto dasahi kāraṇehi anayabyasanaṃ pāpuṇātiyevā’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi – 世尊讲述了他这过去之业后说：“诸比丘，目犍连造作此业后，在地狱中受苦许多百千年，后以剩余的果报，于百世生命中，皆如此被捣成粉末而死。如此，目犍连获得了与其业相应的死亡。五百盗贼与五百外道，亦因加害我无过之子，而获得了相应的死亡。因为，加害无过之人者，必将因十种缘由而遭遇不幸与灾祸。”世尊以此连接前后，说法时宣说了这些偈颂： ‘‘Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati; Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati. 若以惩罚加于不应受罚者，伤害于无过之人，彼将迅速遭遇十种境遇之一。 ‘‘Vedanaṃ pharusaṃ jāniṃ, sarīrassa va bhedanaṃ; Garukaṃ vāpi ābādhaṃ, cittakkhepaṃ va pāpuṇe. 或感受剧烈痛苦，或遭受财产损失，或身体遭毁坏，或患上重病，或心意狂乱。 ‘‘Rājato vā upasaggaṃ, abbhakkhānaṃ va dāruṇaṃ; Parikkhayaṃ va ñātīnaṃ, bhogānaṃ va pabhaṅgunaṃ. 或来自国王的灾难，或严厉的诬陷；或亲族的灭亡，或财富的毁灭。 ‘‘Athavassa [Pg.272] agārāni, aggi ḍahati pāvako; Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti. (dha. pa. 137-140); 或其家宅为烈火所焚；身坏命终后，愚者生于地狱。 393. Pavivekamanuyuttoti pakārena vivekaṃ ekībhāvaṃ anuyutto yojito yuttappayutto. Samādhibhāvanāratoti paṭhamajjhānādibhāvanāya rato allīno ca. Sabbāsave sakalakilese, pariññāya jānitvā pajahitvā, anāsavo nikkileso viharāmīti sambandho. 393. “致力于远离”（Pavivekamanuyutto），即以各种方式致力于远离、独处，恒常相应。“乐于修习禅定”（Samādhibhāvanārato），即乐于并沉浸于初禅等禅修。其关联如下：通过遍知并断除一切漏、所有烦恼，（行者）成为无漏、无烦恼者而住。 394. Idāni attano puññasambhāravasena pubbacaritassa phalaṃ dassento dharaṇimpi sugambhīrantiādimāha. 394. 如今，为显示依于自身福德资粮，过去所行之果，（尊者）说了以“大地亦甚深”等为开首的偈颂。 Tatrāyamanupubbīkathā – buddhena coditoti sammāsambuddhena codito uyyojito. Bhikkhusaṅghassa pekkhatoti mahato bhikkhusaṅghassa passantassa. Migāramātupāsādaṃ, pādaṅguṭṭhena kampayīti pubbārāme visākhāya mahāupāsikāya kāritaṃ sahassatthambhapaṭimaṇḍitaṃ mahāpāsādaṃ attano pādaṅguṭṭhena kampesiṃ. Ekasmiñhi samaye pubbārāme yathāvuttapāsāde bhagavati viharante sambahulā navakatarā bhikkhū uparipāsāde nisinnā satthārampi acintetvā tiracchānakathaṃ kathetumāraddhā. Taṃ sutvā bhagavā te saṃvejetvā attano dhammadesanāya bhājanabhūte kātukāmo āyasmantaṃ mahāmoggallānattheraṃ āmantesi – ‘‘passasi tvaṃ, moggallāna, nave bhikkhū tiracchānakathamanuyutte’’ti taṃ sutvā thero satthu ajjhāsayaṃ ñatvā abhiññāpādakaṃ āpokasiṇārammaṇaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘pāsādassa patiṭṭhitokāsaṃ udakaṃ hotū’’ti adhiṭṭhāya pāsādamatthake thupikaṃ pādaṅguṭṭhena pahari, pāsādo onamitvā ekena passena aṭṭhāsi. Punapi pahari, aparenapi passena aṭṭhāsi. Te bhikkhū bhītā saṃviggā pāsādassa patanabhayena tato nikkhamitvā bhagavato samīpe aṭṭhaṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā dhammaṃ desesi. Taṃ sutvā tesu keci sotāpattiphale patiṭṭhahiṃsu, keci sakadāgāmiphale, keci anāgāmiphale, keci arahattaphale patiṭṭhahiṃsu. Svāyamattho pāsādakampanasuttena dīpetabbo. 于此，其次第说是：“被佛陀督促”，即是被正等觉者所激励。“比丘僧众观看时”，即是大众比丘僧观看的时候。“以足趾撼动鹿母讲堂”，是指在东园(Pubbārāma)，由大优婆夷(mahāupāsikā)毘舍佉(Visākhā)所造，以千柱庄严的大讲堂，他以自己的足趾撼动了它。有一次，世尊住在东园上述的讲堂里，众多年轻比丘坐在上层，对导师毫不顾念，开始谈论畜生论。世尊听闻后，想要使他们警醒，成为堪受正法的根器，便对具寿大目犍连长老说：“目犍连，你看到那些年轻比丘正沉溺于畜生论吗？”长老听后，了知世尊的意趣，便入以神通为基础、以水遍为所缘的第四禅，出定后，决意道：“愿此讲堂的地基化为水！”然后以足趾敲击讲堂顶上的尖塔，讲堂便向一侧倾斜。再次敲击，又向另一侧倾斜。那些比丘恐惧悚惧，因害怕讲堂倒塌，便从里面出来，站到世尊跟前。导师观察他们的意乐后，为他们说法。听闻此法后，他们当中，有的安住于须陀洹果，有的安住于斯陀含果，有的安住于阿那含果，有的安住于阿罗汉果。此义当由《震动讲堂经》(Pāsādakampanasutta)阐明。 Vejayantapāsādanti [Pg.273] so vejayantapāsādo tāvatiṃsabhavane yojanasahassubbedho anekasahassaniyyūhakūṭāgārapaṭimaṇḍito devāsurasaṅgāme asure jinitvā sakke devānaminde nagaramajjhe ṭhite uṭṭhito vijayantena nibbattattā ‘‘vejayanto’’ti laddhanāmo pāsādo, taṃ sandhāyāha – ‘‘vejayantapāsāda’’nti, tampi ayaṃ thero pādaṅguṭṭhena kampeti. Ekasmiñhi samaye bhagavantaṃ pubbārāme viharantaṃ sakko devarājā upasaṅkamitvā taṇhāsaṅkhayavimuttiṃ pucchi. Tassa bhagavā vissajjesi. So taṃ sutvā attamano pamudito abhivādetvā padakkhiṇaṃ katvā attano devalokameva gato. Athāyasmā mahāmoggallāno evaṃ cintesi – ‘‘ayaṃ sakko bhagavantaṃ upasaṅkamitvā evarūpaṃ gambhīranibbānapaṭisaṃyuttaṃ pañhaṃ pucchi, bhagavatā ca pañho vissajjito, kiṃ nu kho jānitvā gato, udāhu ajānitvā. Yaṃnūnāhaṃ devalokaṃ gantvā tamatthaṃ jāneyya’’nti? So tāvadeva tāvatiṃsabhavanaṃ gantvā sakkaṃ devānamindaṃ tamatthaṃ pucchi. Sakko dibbasampattiyā pamatto hutvā vikkhepaṃ akāsi. Thero tassa saṃvegajananatthaṃ vejayantapāsādaṃ pādaṅguṭṭhena kampesi. Tena vuttaṃ – 胜利殿(Vejayantapāsāda)：那座胜利殿位于三十三天(Tāvatiṃsa)，高一千由旬，以无数千计的尖顶楼阁庄严。在天神与阿修罗之战中，天帝释(Sakka)战胜阿修罗后，立于城中，此殿因由胜利者建成而得名“胜利殿”。这位长老也用脚趾撼动了它。实则，有一次世尊住在东园(Pubbārāma)时，天帝释前来请教关于贪爱灭尽解脱的问题。世尊为他解答。他听后心生欢喜，非常愉悦，顶礼右绕后便返回自己的天界。那时，具寿大目犍连(Mahāmoggallāna)心想：“这位天帝释前来向世尊请教如此深奥、与涅槃相应的问题，世尊也为他解答了。他究竟是明白了才走的，还是不明白呢？我何不到天界去，了解此事？”于是他即刻前往三十三天，向天帝释询问此事。天帝释因沉溺于天界的成就而放逸，心不在焉。长老为了让他生起悚惧感，便用脚趾撼动了胜利殿。因此说—— ‘‘Yo vejayantapāsādaṃ, pādaṅguṭṭhena kampayi; Iddhibalenupatthaddho, saṃvejesi ca devatā’’ti. (ma. ni. 1.513); “具神通力者，以足趾动摇胜利殿，亦令诸天神悚惧。”（中部1.513） Ayaṃ panattho – cūḷataṇhāsaṅkhayavimuttisuttena (ma. ni. 1.390 ādayo) dīpetabbo. Kampitākāro heṭṭhā vuttoyeva. ‘‘Sakkaṃ so paripucchatī’’ti (ma. ni. 1.513) yathāvuttameva therassa taṇhāsaṅkhayavimuttipucchaṃ sandhāya vuttaṃ. Tenāha – ‘‘apāvuso, jānāsi, taṇhakkhayavimuttiyo’’ti? Tassa sakko viyākāsi. Idaṃ therena pāsādakampane kate saṃviggahadayena pamādaṃ pahāya yoniso manasi karitvā pañhassa byākatabhāvaṃ sandhāya vuttaṃ. Satthārā desitaniyāmeneva hi so tadā kathesi. Tenāha – ‘‘pañhaṃ puṭṭho yathātatha’’nti (ma. ni. 1.513). Tattha sakkaṃ so paripucchatīti sakkaṃ devarājaṃ mahāmoggallānatthero satthārā desitāya taṇhāsaṅkhayavimuttiyā sammadeva gahitabhāvaṃ pucchi. Atītatthe hi idaṃ vattamānavacanaṃ. Apāvuso, jānāsīti āvuso, api jānāsi, kiṃ jānāsi? Taṇhakkhayavimuttiyoti (ma. ni. 1.513) taṇhāsaṅkhayavimuttiyo satthārā tuyhaṃ desitā, tathā ‘‘kiṃ [Pg.274] jānāsī’’ti pucchati. Taṇhakkhayavimuttiyoti vā taṇhāsaṅkhayavimuttisuttassa desanaṃ pucchati. 此义应当用《小渴爱灭尽解脱经》(Cūḷataṇhāsaṅkhayavimuttisutta)（《中部》1.390等）来阐明。震动的样子已在前面说过。“他询问帝释(Sakka)”（《中部》1.513），是针对长老如前所述关于渴爱灭尽解脱的提问而说。因此说：“贤友(āvuso)，你了知渴爱灭尽解脱吗？”帝释为他作了解释。这是指长老使宫殿震动时，帝释心怀悚惧，舍离放逸，如理作意后回答了问题的情况。因为他当时确实是依循世尊所教导的准则而说。因此说：“所问如实答”（《中部》1.513）。此处“他询问帝释”是指大目犍连(Mahāmoggallāna)长老向天主帝释询问，他是否已正确领会世尊所教导的渴爱灭尽解脱。此处的现在时态词用于表达过去之义。“贤友，你了知吗？”是问：“贤友，你是否了知？了知什么？”“渴爱灭尽解脱”（《中部》1.513）是问：“世尊为你宣说了渴爱灭尽解脱，你是否如实了知？”或者说，是问关于《渴爱灭尽解脱经》的教导。 Brahmānanti mahābrahmānaṃ. Sudhammāyābhito sabhanti (ma. ni. 1.513) sudhammāya sabhāya. Ayaṃ pana brahmaloke sudhammā sabhā, na tāvatiṃsabhavane. Sudhammāsabhāvirahito devaloko nāma natthi. ‘‘Ajjāpi te, āvuso, sā diṭṭhi, yā te diṭṭhi pure ahū’’ti imaṃ brahmalokaṃ upagantuṃ samattho natthi koci samaṇo vā brāhmaṇo vā. Satthu idhāgamanato pubbe yā tuyhaṃ diṭṭhi ahosi, kiṃ ajjāpi idānipi sā diṭṭhi na vigatāti? Passasi vītivattantaṃ brahmaloke pabhassaranti brahmaloke vītipatantaṃ mahākappinamahākassapādīhi sāvakehi parivāritassa tejodhātuṃ samāpajjitvā nisinnassa sasāvakassa bhagavato okāsaṃ passasīti attho. Ekasmiñhi samaye bhagavā brahmaloke sudhammāya sabhāya sannipatitvā sannisinnassa ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā evaṃmahiddhiko, so idha āgantuṃ sakkuṇeyyā’’ti cintentassa brahmuno cittamaññāya tattha gantvā brahmuno matthake ākāse nisinno tejodhātuṃ samāpajjitvā obhāsaṃ muñcanto mahāmoggallānādīnaṃ āgamanaṃ cintesi. Saha cintanena tepi tattha gantvā satthāraṃ vanditvā satthu ajjhāsayaṃ ñatvā tejodhātuṃ samāpajjitvā paccekadisāsu nisīditvā obhāsaṃ vissajjesuṃ. Sakalabrahmaloko ekobhāso ahosi. Satthā brahmuno kallacittataṃ ñatvā catusaccapakāsanaṃ dhammaṃ desesi. Desanāpariyosāne anekāni brahmasahassāni maggaphalesu patiṭṭhahiṃsu. Taṃ sandhāya codento ajjāpi te, āvuso, sā diṭṭhīti gāthamāha. Ayaṃ panattho bakabrahmasuttena (saṃ. ni. 1.175) dīpetabbo. Vuttaṃ hetaṃ (saṃ. ni. 1.176) – “梵天众”（Brahmānaṃ）是指大梵天众（mahābrahmānaṃ）。“于善法堂旁之集会”（Sudhammāyābhito sabhaṃ），即善法堂（sudhammāya sabhāya）。（参考《中部》1.513）此善法堂是在梵天界，而非在忉利天（Tāvatiṃsa）。无善法堂者，不名为天界。“贤友，汝昔所持之见，今仍有耶？”此见解即：无有任何沙门或婆罗门能至此梵天界。导师未来此地前，汝所持有之见，难道至今仍未舍离吗？“汝见遍照梵界光”者，义为：汝见世尊为大劫宾那（Mahākappina）、大迦叶（Mahākassapa）等声闻所围绕，与诸声闻弟子同入火界定而坐，见其光明否？诚然，曾于一时，诸梵天集于梵天界之善法堂。世尊了知其中一位梵天心想：“是否有沙门或婆罗门有如此大神通，能来此处？”，便前往彼处，坐于该梵天顶上之虚空中，入火界定，放射光明，并忆念大目犍连（Mahāmoggallāna）等前来。随其忆念，彼等亦至彼处，礼敬导师，了知导师意向后，即入火界定，于各方坐已，放射光明。整个梵天界成为一片光明。导师知梵天心已柔软，便开示阐明四谛之法。说法结束时，数千梵天证得道果。缘于此事而呵责，故说偈言：“贤友，汝昔所持之见，今仍有耶？”此义当由《婆伽梵天经》（Baka-brahma Sutta, 相应部1.175）阐明。诚如经言（相应部1.176）： ‘‘Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘natthi samaṇo vā brāhmaṇo vā yo idha āgaccheyyā’ti. Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya[Pg.275], pasāritaṃ vā bāhaṃ samiñjeyya; evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho bhagavā tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā. 有一次，世尊住在舍卫城(Sāvatthī)祇陀林(Jetavana)的给孤独(Anāthapiṇḍika)园。当时，某位梵天生起了这样的恶见：“没有沙门或婆罗门能来到这里。”于是，世尊以心了知那位梵天的心念，犹如强壮之人屈伸手臂一般，就在祇陀林隐没，而于彼梵界显现。然后，世尊在那位梵天的上方虚空中，入火界定而结跏趺坐。 ‘‘Atha kho āyasmato mahāmoggallānassa etadahosi ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahāmoggallāno bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato. 那时，具寿大目犍连(Mahāmoggallāna)心想：“现在世尊住在哪里呢？”具寿大目犍连以清净、超人之天眼，看见世尊在那位梵天的上方虚空中结跏趺坐，已入火界定。看见之后，犹如强壮之人屈伸手臂一般，就在祇陀林(Jetavana)隐没，而于彼梵界显现。然后，具寿大目犍连面向东方，在那位梵天的上方虚空中，入于火界定而结跏趺坐，位置比世尊更低。 ‘‘Atha kho āyasmato mahākassapassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahākassapo bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākassapo dakkhiṇaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato. 那时，具寿摩诃迦叶(Mahākassapa)心想：“世尊现在安住何处？”具寿摩诃迦叶以清净、超人之天眼，看见世尊于那位梵天的上方虚空中结跏趺坐，已入火界定。见后，犹如力士屈伸臂顷，于祇陀林(Jetavana)隐没，现身于彼梵天界。其后，具寿摩诃迦叶朝向南方，于那位梵天的上方虚空中结跏趺坐，入火界定，坐于世尊下方。 ‘‘Atha kho āyasmato mahākappinassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahākappino bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke [Pg.276] pāturahosi. Atha kho āyasmā mahākappino pacchimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato. 那时，具寿摩诃劫宾那(Mahākappina)心想：“世尊现在安住何处？”具寿摩诃劫宾那以清净、超人之天眼，看见世尊于那位梵天的上方虚空中结跏趺坐，已入火界定。见后，犹如力士屈伸臂顷，于祇陀林(Jetavana)隐没，现身于彼梵天界。其后，具寿摩诃劫宾那朝向西方，于那位梵天的上方虚空中结跏趺坐，入火界定，坐于世尊下方。 ‘‘Atha kho āyasmato anuruddhassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā anuruddho bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā anuruddho uttaraṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato’’. 那时，具寿阿那律(Anuruddha)心想：“世尊现在安住何处？”具寿阿那律以清净、超人之天眼，看见世尊于那位梵天的上方虚空中结跏趺坐，已入火界定。见后，犹如力士屈伸臂顷，于祇陀林(Jetavana)隐没，现身于彼梵天界。其后，具寿阿那律朝向北方，于那位梵天的上方虚空中结跏趺坐，入火界定，坐于世尊下方。 Atha kho āyasmā mahāmoggallāno taṃ brahmānaṃ gāthāya ajjhabhāsi – 于是，具寿大目犍连以偈颂对那位梵天说道： ‘‘Ajjāpi te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu; Passasi vītivattantaṃ, brahmaloke pabhassara’’nti. “贤友，你今日还持有你往昔所持的见解吗？你看见在梵天界中，有光辉超越其上吗？” ‘‘Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu; Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ; Svāhaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato’’ti. “尊者，我已不持有我往昔所持的见解。我看见在梵天界中，有光辉超越其上。今日我怎能还说‘我是常，我是恒’呢？” ‘‘Atha kho bhagavā taṃ brahmānaṃ saṃvejetvā seyyathāpi nāma balavā puriso…pe… evameva tasmiṃ brahmaloke antarahito jetavane pāturahosi. Atha kho so brahmā aññataraṃ brahmapārisajjaṃ āmantesi – ‘ehi tvaṃ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ evaṃ vadehi – ‘‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’’ti? ‘Evaṃ, mārisā’ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ [Pg.277] etadavoca – ‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’ti? Atha kho āyasmā mahāmoggallāno taṃ brahmapārisajjaṃ gāthāya ajjhabhāsi – 那时，世尊使那位梵天悚然之后，犹如一位强壮的人……就在那样，他在那个梵天界隐没，而出现在祇陀林。然后，那位梵天对一位梵众天人说：“来，贤者，你到具寿大目犍连那里去。去了之后，对具寿大目犍连这样说：‘贤者目犍连，世尊的弟子中，是否还有其他像您目犍连、迦叶、劫宾那、阿那律这样有大神通、大威力的呢？’”“是的，贤者。”那位梵众天人回答了那位梵天后，就到具寿大目犍连那里去。去了之后，对具寿大目犍连说了这番话：“贤者目犍连，世尊的弟子中，是否还有其他像您目犍连、迦叶、劫宾那、阿那律这样有大神通、大威力的呢？”于是，具寿大目犍连以偈颂对那位梵众天人说： ‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā; Khīṇāsavā arahanto, bahū buddhassa sāvakā’’ti. “佛陀的弟子中，有许多是具足三明、已达神通、善巧于他心智、漏尽的阿罗汉。” ‘‘Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṃ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami, upasaṅkamitvā taṃ brahmānaṃ etadavoca – ‘āyasmā mārisa mahāmoggallāno evamāha – 那时，那位梵众天人对具寿大目犍连所说的话感到欢喜、随喜后，便去到那位梵天那里。去了之后，对那位梵天这样说：“贤者，具寿大目犍连这样说—— ‘‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā; Khīṇāsavā arahanto, bahū buddhassa sāvakā’’’ti. – “‘佛陀的弟子中，有许多是具足三明、已达神通、善巧于他心智、漏尽的阿罗汉。’” Idamavoca so brahmapārisajjo. Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṃ abhinandīti (saṃ. ni. 1.176). 那位梵众天人说了这番话。那位梵天心满意足，对那位梵众天人所说的话感到欢喜。 Idaṃ sandhāya vuttaṃ – ‘‘ayaṃ panattho bakabrahmasuttena dīpetabbo’’ti. 这是针对此而说：“此义当由《婆迦梵天经》阐明。” Mahāneruno kūṭanti (ma. ni. 1.513) kūṭasīsena sakalameva sinerupabbatarājaṃ vadasi. Vimokkhena apassayīti (ma. ni. 1.513) jhānavimokkhena nissayena abhiññāyena passayīti adhippāyo. Vananti (ma. ni. 1.513) jambudīpaṃ. So hi vanabāhullatāya ‘‘vana’’nti vutto. Tenāha ‘‘jambumaṇḍassa issaro’’ti. Pubbavidehānanti (ma. ni. 1.513) pubbavidehaṭṭhānañca pubbavidehanti attho. Ye ca bhūmisayā narāti (ma. ni. 1.513) bhūmisayā narā nāma aparagoyānauttarakurukā ca manussā. Te hi gehābhāvato ‘‘bhūmisayā’’ti vuttā. Tepi sabbe apassayīti sambandho. Ayaṃ panattho nandopanandadamanena dīpetabbo – ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā ‘‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ mayhaṃ gehe bhikkhaṃ gaṇhathā’’ti nimantetvā pakkāmi. Taṃdivasañca bhagavato paccūsasamaye dasasahassilokadhātuṃ olokentassa nandopanando nāma [Pg.278] nāgarājā ñāṇamukhe āpāthaṃ āgacchi. Bhagavā ‘‘ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthaṃ āgacchati, kiṃ nu kho bhavissatī’’ti āvajjento saraṇagamanassa upanissayaṃ disvā ‘‘ayaṃ micchādiṭṭhiko tīsu ratanesu appasanno, ko nu kho imaṃ micchādiṭṭhiko vimoceyyā’’ti āvajjento mahāmoggallānattheraṃ addasa. Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi – ‘tathāgato devacārikaṃ gacchatī’’’ti. Taṃdivasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. So dibbaratanapallaṅke dibbena setacchattena dhāriyamāno tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaannapānaṃ olokayamāno nisinno hoti. Atha kho bhagavā yathā nāgarājā passati, tathā katvā tassa vimānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi. “大须弥山之顶”（《中部》1.513）：以峰顶之首，称呼整座须弥山王。“以解脱而观察”（《中部》1.513）：意思是，以禅定解脱为依，以神通智观察。“森林”（《中部》1.513）：指瞻部洲。因其森林繁茂，故称‘森林’。因此说‘瞻部洲的主人’。“东胜身洲人”（《中部》1.513）：意思是东胜身洲之地与东胜身洲之人。“睡在地上的人”（《中部》1.513）：所谓睡在地上的人，是指西牛货洲和北俱卢洲的人。因他们没有房屋，故称‘睡在地上的人’。他们也全都被观察到，这是上下文的关联。这个义理应当以调伏难陀优波难陀（Nandopananda）的故事来阐明——据说有一次，给孤独居士听了世尊的说法后，邀请道：‘世尊，请于明日与五百位比丘一同到我家中接受供养。’说完便离开了。那天黎明时分，世尊在观察一万世界时，一位名叫难陀优波难陀（Nandopananda）的龙王进入其智见范围。世尊思惟：‘这位龙王进入我的智见范围，将有何事发生呢？’在省察时，他看见了对方有皈依的助缘，‘此人是邪见者，于三宝无净信，谁能使这位邪见者解脱呢？’如此省察时，他看见了大目犍连长老。天亮之后，他洗漱完毕，对具寿阿难说：‘阿难，去告知五百位比丘：如来将要天界游行。’那天，他们为难陀优波难陀（Nandopananda）准备了宴饮之地。他坐在天界的宝座上，由天界的白伞盖为他撑持，被三类伎乐和龙众围绕，观看着陈设在天界器皿中的饮食。那时，世尊为了让龙王看见，便与五百位比丘一起，从其宫殿上方，朝三十三天界（Tāvatiṃsa）而去。 Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘ime hi nāma muṇḍasamaṇakā amhākaṃ uparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī’’ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena pariggahetvā adassanaṃ gamesi. 尔时，龙王难陀优波难陀(Nandopananda)生起此等恶见：“此等剃头沙门，竟从我等上方，出入三十三天(Tāvatiṃsa)天神之殿。自今而后，我决不容此辈于我等头顶撒下足尘而过！”于是，他起身前往须弥山脚，舍弃己身，以其身躯七匝缠绕须弥山，于其上展开头罩，以倒覆之头罩笼罩三十三天之殿，使其隐没不见。 Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca – ‘‘pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa uparidhajaṃ passāmi. Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi…pe… na vejayantassa pāsādassa uparidhajaṃ passāmī’’ti. ‘‘Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito’’ti. ‘‘Damemi naṃ, bhante’’ti. Na bhagavā naṃ anujāni. Atha kho āyasmā bhaddiyo, āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Bhagavā anujāni. 于是，具寿护国对世尊说此言：“世尊，往昔我立于此处，得见须弥山，得见须弥山之庄严，得见三十三天，得见胜利殿，得见胜利殿顶之幢幡。世尊，是何因何缘，如今我既不见须弥山……亦不见胜利殿顶之幢幡？”“护国，此乃龙王难陀优波难陀对汝等生瞋，以其身七匝缠绕须弥山，于其上以头罩覆盖，制造黑暗而住。”“世尊，我愿调伏彼！”世尊不允。其后，具寿跋提(Bhaddiya)、具寿罗睺罗，乃至所有比丘皆依次起身。世尊亦不允。 Avasāne [Pg.279] mahāmoggallānatthero – ‘‘ahaṃ, bhante, damemi na’’nti āha. ‘‘Damehi, moggallānā’’ti bhagavā anujāni. Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. Nāgarājā dhūmāyi. Theropi ‘‘na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthī’’ti dhūmāyi. Nāgarājassa dhūmo theraṃ na bādhati, therassa pana dhūmo nāgarājaṃ bādhati. Tato nāgarājā pajjali, theropi ‘‘na tuyhaṃyeva sarīre aggi atthi, mayhampi atthī’’ti pajjali. Nāgarājassa tejo theraṃ na bādhati, therassa pana tejo nāgarājānaṃ bādhati. Nāgarājā – ‘‘ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cā’’ti cintetvā ‘‘bho, tuvaṃ kosī’’ti paṭipucchi. ‘‘Ahaṃ kho, nanda, moggallāno’’ti. ‘‘Bhante, attano bhikkhubhāvena tiṭṭhāhī’’ti. 最后，大目犍连长老说：“世尊，我来调伏他。”世尊允许道：“目犍连，你去调伏他吧。”长老舍弃自身，化作巨大的龙王之相，用身体缠绕龙王难陀优波难陀(Nandopananda)十四匝，将自己的头置于其头顶之上，连同须弥山一起挤压。龙王冒出烟。长老也说：“不只你的身体有烟，我也有。”于是也冒出烟。龙王的烟不能伤害长老，而长老的烟却能伤害龙王。接着龙王燃起火，长老也说：“不只你的身体有火，我也有。”于是也燃起火。龙王的火力不能伤害长老，而长老的火力却能伤害龙王。龙王心想：“此人以须弥山挤压我，自己还冒烟燃火。”于是反问道：“喂，你是谁？”“难陀，我实是目犍连。”“尊者，请安住于您本来的比丘之身吧。” Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami. Tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. Tato nāgarājā mukhaṃ vivari, thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. Bhagavā – ‘‘moggallāna, manasi karohi, mahiddhiko nāgo’’ti āha. Thero ‘‘mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi dameyya’’ntiādimāha. 长老舍弃了那个化身，从龙王的右耳孔进入，自左耳孔出来；又从左耳孔进入，自右耳孔出来。同样地，从右鼻孔进入，自左鼻孔出来；又从左鼻孔进入，自右鼻孔出来。然后龙王张开嘴，长老从其口中进入，于其腹中东西经行。世尊说：“目犍连，要留心，此龙神通广大。”长老说：“世尊，我的四神足(iddhipādā)已修习、多作、已作车乘、已作基础、已建立、已熟练、善巧发起。世尊，且不说这难陀优波难陀，即便有百个、千个像他一样的龙王，我也能调伏。” Nāgarājā cintesi – ‘‘pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā khādissāmī’’ti cintetvā ‘‘nikkhamatha, bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthā’’ti āha. Thero nikkhamitvā bahi aṭṭhāsi. Nāgarājā ‘‘ayaṃ so’’ti disvā nāsavātaṃ vissajji, thero catutthajjhānaṃ samāpajji, lomakūpampissa vāto cāletuṃ nāsakkhi. Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino [Pg.280] hutvā samāpajjituṃ na sakkhissantīti nesaṃ bhagavā nāgarājadamanaṃ nānujāni. 龙王心忖：“他进来时我未见到，今其出去时，我当置其于獠牙间嚼食。”如是思已，便言：“尊者，请出去吧，勿于我腹中往返经行，恼乱于我。”长老出，立于外。龙王见“此即是彼”，遂喷鼻息，长老入第四禅，此风甚至不能动其一毛孔。据说其余比丘，从始即能施展各种神通，然至此境，因彼等不能如是迅速入定，故世尊不允彼等调伏龙王。 Nāgarājā ‘‘ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhi, mahiddhiko so samaṇo’’ti cintesi. Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti vadanto therassa pāde vandi. Thero ‘‘satthā, nanda, āgato, ehi gamissāmā’’ti nāgarājānaṃ dametvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. Nāgarājā bhagavantaṃ vanditvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti āha. Bhagavā ‘‘sukhī hohi, nāgarājā’’ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi. 龙王心忖：“我竟不能以鼻息动此沙门一毛孔，此沙门神通广大。”长老舍弃自身，幻化为金翅鸟之相，示金翅鸟之威势，追逐龙王。龙王亦舍弃自身，幻化为少年之相，向长老顶礼，言：“尊者，我皈依于您。”长老言：“难陀，导师已至，我们去吧。”遂调伏龙王，令其驯服，携之往世尊处。龙王礼拜世尊后，言：“世尊，我皈依于您。”世尊言：“龙王，愿你安乐。”言毕，便与比丘僧团一同前往给孤独的住所。 Anāthapiṇḍiko ‘‘kiṃ, bhante, atidivā āgatatthā’’ti āha. ‘‘Moggallānassa ca nandopanandassa ca saṅgāmo ahosī’’ti. ‘‘Kassa pana, bhante, jayo, kassa parājayo’’ti? ‘‘Moggallānassa jayo, nandassa parājayo’’ti. Anāthapiṇḍiko ‘‘adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ sattāhaṃ therassa sakkāraṃ karissāmī’’ti vatvā sattāhaṃ buddhappamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Tena vuttaṃ – ‘‘nandopanandadamanena dīpetabbo’’ti. 给孤独(Anāthapiṇḍika)说：“世尊，为何这么晚才来？”“目犍连(Moggallāna)与难陀优波难陀(Nandopananda)之间发生了一场战斗。”“世尊，那么谁胜谁负呢？”“目犍连胜，难陀优波难陀负。”给孤独说：“世尊，请世尊应允我连续七日供食，我将在这七日中供养长老。”说完，他便在七日中，对以佛陀为首的五百位比丘作了大供养。是故说：“当以调伏难陀优波难陀之事而宣说。” Ekasmiñhi samaye pubbārāme visākhāya mahāupāsikāya kāritasahassagabbhapaṭimaṇḍite pāsāde bhagavati viharante…pe… saṃvejesi ca devatāti. Tena vuttaṃ – 实有一时，世尊住在东园(Pubbārāma)，即大优婆夷毘舍佉(Visākhā)所建、饰有千间房舍的殿堂中时……乃至……并震动了诸天。是故说： ‘‘Dharaṇimpi sugambhīraṃ, bahalaṃ duppadhaṃsiyaṃ; Vāmaṅguṭṭhena khobheyyaṃ, iddhiyā pāramiṃ gato’’ti. “我已达神通究竟，即便是这甚深、厚实、难毁坏的大地，我也能用左足大拇趾令其震动。” Tattha iddhiyā pāramiṃ gatoti vikubbaniddhiādiiddhiyā pariyosānaṃ gato patto. 此中，“神通已达究竟”，是指已到达、证得神变等神通的最终圆满。 395. Asmimānanti ahamasmi paññāsīlasamādhisampannotiādi asmimānaṃ na passāmi na akkhāmīti attho. Tadeva dīpento māno mayhaṃ na vijjatīti āha. Sāmaṇere upādāyāti sāmaṇere ādiṃ [Pg.281] katvā sakale bhikkhusaṅghe garucittaṃ gāravacittaṃ ādarabahumānaṃ ahaṃ karomīti attho. 395. “我慢(asmimāna)”者，谓“我具足慧、戒、定”等慢心。其义为：我未见、未说有此我慢。为阐明此义，而说“我无我慢”。“于诸沙弥”者，谓从沙弥(sāmaṇera)开始，我对全体比丘僧团，皆生起敬重、恭敬、尊重、崇敬之心。 396. Aparimeyye ito kappeti ito amhākaṃ uppannakappato antarakappādīhi aparimeyye ekaasaṅkhyeyyassa upari satasahassakappamatthaketi attho. Yaṃ kammamabhinīharinti aggasāvakabhāvassa padaṃ puññasampattiṃ pūresiṃ. Tāhaṃ bhūmimanuppattoti ahaṃ taṃ sāvakabhūmiṃ anuppatto āsavakkhayasaṅkhātaṃ nibbānaṃ patto asmi amhīti attho. 396. “于无量劫前”者，谓从我们此生之劫起，历经无量之中间劫等，超过一阿僧祇又十万劫。“我所发起之业”者，谓我已圆满作为上首弟子之基础的福德资粮。“我已证得彼地”者，谓我已证得该弟子地，并已证得名为“诸漏已尽”的涅槃。 397. Atthapaṭisambhidādayo catasso paṭisambhidā sotāpattimaggādayo aṭṭha vimokkhā iddhividhādayo cha abhiññāyo me mayā sacchikatā paccakkhaṃ katā. Buddhassa bhagavato ovādānusāsanīsaṅkhātaṃ sāsanaṃ mayā kataṃ sīlapaṭipattinipphādanavasena pariyosāpitanti attho. 397. 义无碍解等四无碍解、须陀洹道等（诸道果）、八解脱、神变等六神通，此等我皆已亲证。我已通过圆满戒行，完成了被称为教诫与教诲的世尊之教法。此为义。 Itthanti iminā pakārena heṭṭhā vuttakkamena. Evaṃ so ekasseva anomadassībuddhassa santike dvikkhattuṃ byākaraṇaṃ labhi. Kathaṃ? Heṭṭhā vuttanayena seṭṭhi hutvā tassa bhagavato santike laddhabyākaraṇo tato cuto sāmuddike nāgabhavane nibbatto tasseva bhagavato santike dīghāyukabhāvena upahāraṃ katvā nimantetvā bhojetvā mahāpūjaṃ akāsi. Tadāpi bhagavā byākaraṇaṃ kathesi. Sudanti padapūraṇe nipāto. Āyasmāti piyavacanaṃ garugāravādhivacanaṃ. Mahāmoggallānatthero imā apadānagāthāyo abhāsittha kathesi. Itīti parisamāpanatthe nipāto. “如是”(itthaṃ)，依此方式，如前所述。他即于阿那牟达西(Anomadassī)佛处，两次获得授记。其经过如何？如前所述，他先为长者，于彼世尊处获得授记；从彼处去世后，转生于海中龙宫，以长寿之故于彼世尊处献上供养，邀请并供养食物，作盛大供养。彼时，世尊亦为之授记。“sudaṃ”是为满足音节的助词。“具寿”是爱语，是表示尊重恭敬之语。大目犍连长老说此等譬喻偈。“iti”是表结束义的助词。 Mahāmoggallānattheraapadānavaṇṇanā samattā. 大目犍连长老譬喻释义终。 3-3. Mahākassapattheraapadānavaṇṇanā 3-3. 大迦叶长老譬喻释义 Padumuttarassa [Pg.282] bhagavatotyādikaṃ āyasmato mahākassapattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññasambhārāni upacinanto padumuttarabhagavato kāle haṃsavatīnagare vedeho nāma asītikoṭivibhavo kuṭumbiko ahosi. So buddhamāmako, dhammamāmako, saṅghamāmako, upāsako hutvā viharanto ekasmiṃ uposathadivase pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi. “于莲花上佛(Padumuttara)……”等语，是具寿大迦叶长老的譬喻。他亦曾在过去诸佛处立下誓愿，于一一有生中，积累作为出离轮回之依止的福德资粮。于莲花上佛世尊之时，他在天鹅城(Haṃsavatī)中，生为一位名为维德哈(Vedeha)、拥有八十俱胝财富的家长。他敬爱佛、法、僧，作为一名优婆塞而住。在一个布萨日，他清晨用过美食，受持布萨诸支后，手持香、花等物前往寺院，在供养、礼敬导师后，坐于一旁。 Tasmiñca khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ nisabho’’ti etadagge ṭhapesi. Upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā ‘‘sve, bhante, mayhaṃ bhikkhaṃ adhivāsethā’’ti nimantesi. ‘‘Mahā kho, upāsaka, bhikkhusaṅgho’’ti. ‘‘Kittako, bhante’’ti? ‘‘Aṭṭhasaṭṭhibhikkhusatasahassa’’nti. ‘‘Bhante, ekaṃ sāmaṇerampi vihāre asesetvā mayhaṃ bhikkhaṃ gaṇhathā’’ti. Satthā adhivāsesi. Upāsako satthu adhivāsanaṃ ñatvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāguādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi. 其时，导师将名为大尼萨跋（Mahānisabha）的第三位声闻弟子，置于头陀行者之首位，宣告道：“诸比丘，于我修持头陀行之比丘声闻中，此尼萨跋（Nisabha）为第一。”优婆塞闻言心生净信，待法说结束，大众起身离去后，便顶礼导师，邀请道：“尊者，恳请明日接受我的供养。”“优婆塞，比丘僧团人数众多。”“尊者，有多少呢？”“有六百八十万比丘。”“尊者，即便寺院中不留下一位沙弥，也请接受我的供养。”导师默然受之。优婆塞得知导师应允，便回家准备大布施，并于次日派人禀告导师时至。导师取衣钵，由比丘僧团围绕，前往优婆塞家，坐于所设之座。献净水毕，接受粥等食物，并主持了斋食。该优婆塞亦坐于导师近旁。 Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, dethā’’ti āha. Thero pattaṃ adāsi. ‘‘Bhante, idheva pavisatha, satthāpi gehe nisinno’’ti. ‘‘Na vaṭṭissati, upāsakā’’ti. So therassa pattaṃ gahetvā piṇḍapātassa pūretvā adāsi. Tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha – ‘‘mahānisabhatthero, bhante, ‘satthāpi gehe nisinno’ti vuttepi pavisituṃ na icchi. Atthi nu kho etassa tumhākaṃ guṇehi atirekaguṇo’’ti? Buddhānañca vaṇṇamaccheraṃ nāma natthi, tasmā satthā evamāha – ‘‘upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ [Pg.283] udikkhati. Mayaṃ gāmantasenāsane vasāma, so araññeyeva vasati. Mayaṃ channe vasāma, so abbhokāseyeva vasatī’’ti bhagavā ‘‘ayañca ayañcetassa guṇo’’ti mahāsamuddaṃ pūrayamāno viya tassa guṇaṃ kathesi. 其时，大尼沙跋长老为乞食而行，走上同一条街道。优婆塞看见后，起身前去礼拜长老，说道：“尊者，请把钵给我。”长老便将钵递给他。“尊者，请进来吧，导师也在屋里坐着。”“不合适，优婆塞。”于是，他接过长老的钵，盛满食物后奉上。随后送了长老一程，返回到导师跟前坐下，如此说道：“世尊，当我说了‘导师也在屋里坐着’时，大尼沙跋长老也不愿进来。难道他有超越您的功德吗？”诸佛实无称誉之悭吝，因此导师说道：“优婆塞，我们是坐在屋里等待食物，而那位比丘却不这样坐着盼望食物。我们住在村落附近的僧房，他却只住在森林里。我们住在有遮盖处，他却只住在露天处。”世尊就像注满大海一般，称说其功德道：“此是其功德，此亦是其功德。” Upāsakopi pakatiyā jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, yaṃnūnāhaṃ anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti. So punapi satthāraṃ nimantetvā teneva niyāmena satta divase mahādānaṃ datvā sattame divase buddhappamukhassa mahābhikkhusaṅghassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divase dānaṃ dentassa mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ paccupaṭṭhitaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa adhikāro hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho, no’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappāvasāne gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī’’ti byākāsi. Taṃ sutvā upāsako ‘‘buddhānaṃ dve kathā nāma natthī’’ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. So yāvatāyukaṃ dānaṃ datvā sīlaṃ samādāya rakkhitvā nānappakāraṃ puññakammaṃ katvā kālaṃkatvā sagge nibbatti. 优婆塞亦如燃灯注油，信心倍增，心想：“于我而言，其他成就又有何用？我何不在未来于某位佛陀座下，为证得头陀行第一而发愿？”于是，他再次邀请导师，以同样的方式行七日大布施。第七日，他将三衣供养以佛陀为首的大比丘僧团，然后顶礼导师双足，说道：“尊者，我于此七日行布施时，慈身业、慈语业、慈意业恒常现前。我不以此希求其他天界成就，亦不求帝释、魔罗或梵天之成就，唯愿我此善业，能成为助缘，令我在未来某位佛陀座下，证得大尼沙跋(Mahānisabha)长老所达到的特殊地位，即于十三头陀行者中位列第一。”导师观察道：“此人所愿甚大，能否实现？”见其愿将实现，便为他授记道：“你所愿求的地位甚为可喜。未来十万劫后，将有名为乔达摩的佛陀出现于世，届时你将成为其第三位弟子，名为大迦叶长老。”优婆塞闻此授记，心想：“诸佛无二言。”便认为此等成就彷佛次日即可获得。他尽其一生行布施，受持守护戒律，行种种福业，命终之后，往生天界。 Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassisammāsambuddhe bandhumatīnagaraṃ upanissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇabrāhmaṇakule nibbatti. Tasmiñca kāle vipassī bhagavā sattame saṃvacchare dhammaṃ kathesi, mahantaṃ kolāhalaṃ ahosi. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocesuṃ. Brāhmaṇo taṃ sāsanaṃ assosi. Tassa nivāsanasāṭako ekoyeva, tathā brāhmaṇiyā. Pārupanaṃ pana dvinnampi ekameva. So sakalanagare ‘‘ekasāṭakabrāhmaṇo’’ti paññāyi[Pg.284]. So brāhmaṇo kenacideva kiccena brāhmaṇānaṃ sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ taṃ vatthaṃ pārupitvā gacchati, brāhmaṇīnaṃ sannipāte sati sayaṃ gehe acchati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. Tasmiṃ pana divase so brāhmaṇiṃ āha – ‘‘bhoti, kiṃ tvaṃ rattiṃ dhammaṃ suṇissasi, udāhu divā’’ti? ‘‘Sāmi, ahaṃ mātugāmo bhīrukajātikā rattiṃ sotuṃ na sakkomi, divā sossāmī’’ti taṃ brāhmaṇaṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā upāsikāhi saddhiṃ vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā dhammaṃ sutvā upāsikāhi saddhiṃ agamāsi. Atha brāhmaṇo taṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā vihāraṃ gato. 从此以后，他在天界与人界享受着福报。距今九十一劫时，毗婆尸(Vipassī)正等觉者住在槃头摩帝城(Bandhumatī)附近的安稳鹿野苑时，他从天界死后，投生于一个贫穷衰老的婆罗门家庭。当时，毗婆尸世尊在第七年说法，引起了极大的轰动。遍及整个瞻部洲(Jambudīpa)的天神都宣告：“导师将要说法了！”婆罗门听到了这个消息。他与婆罗门女只有一件外衣可供两人轮流穿着，因此，他在全城被称为“一衣婆罗门”。若因某事有婆罗门聚会，他就让婆罗门女留在家中，自己披上那件衣裳前去；若有婆罗门女聚会，他自己则留在家中，由婆罗门女披上那件衣裳前去。到了那天，婆罗门对婆罗门女说：“贤妻，你打算晚上去听法，还是白天去？”“夫主，我身为女人，生性胆小，晚上不敢去听法，我白天去听。”于是她让婆罗门留在家中，自己披上那件衣裳，与优婆夷们一同去精舍。她顶礼世尊后，坐于一旁听法，听完后便与优婆夷们一同回去了。其后，婆罗门让她留在家中，自己披上那件衣裳去了精舍。 Tasmiñca samaye satthā parisamajjhe alaṅkatadhammāsane nisinno cittabījaniṃ gahetvā ākāsagaṅgaṃ otārento viya sineruṃ manthaṃ katvā sāgaraṃ nimmanthento viya ca dhammakathaṃ kathesi. Brāhmaṇassa parisapariyantena nisinnassa dhammaṃ suṇantassa paṭhamayāmeyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji. So ‘‘brāhmaṇiyā tuyhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ nāma natthi, apārupitvā bahi vicarituṃ na sakkomī’’ti sabbathāpi adātukāmo ahosi. Athassa nikkhante paṭhame majjhimayāmeti tatheva pīti uppajji. So tatheva cintetvā tatheva adātukāmo ahosi. Athassa majjhime yāme nikkhante pacchimayāmepi tatheva pīti uppajji. Tadā so maccheraṃ jinitvā vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. Tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena apphoṭetvā ‘‘jitaṃ me, jitaṃ me’’ti tikkhattuṃ nadi. 那时，导师于会众中央，坐于庄严的法座上，手持华丽的扇子，说法时犹如引虚空之河而下，又如以须弥山为搅杵搅动大海。一位坐在会众边缘的婆罗门听闻此法，于初夜时分，全身便充满了五种喜悦。他收拢起所穿的上衣，心想：“我要将此衣供养给十力世尊。”然而，显现出千种过患的悭吝之心随即生起。他想：“我与婆罗门女只有这一件上衣，此外再无任何可披之物，若不穿着它，我便无法出门。”因此他完全不想布施。初夜过后到了中夜，同样的喜悦再次生起。他同样地思量，却也同样地不想布施。中夜过后到了后夜，同样的喜悦又一次生起。那时，他战胜了悭吝，将上衣叠好，放置于导师的足下。然后，他屈起左臂，用右手拍击，高呼三次：“我胜利了！我胜利了！” Tasmiṃ samaye bandhumā rājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. Rañño ca nāma ‘‘jitaṃ me’’ti saddo amanāpo hoti. Rājā purisaṃ āṇāpesi ‘‘gaccha, bhaṇe, etaṃ puccha – ‘kiṃ so vadatī’’’ti? Brāhmaṇo tenāgantvā pucchito ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ [Pg.285] jinanti, na taṃ acchariyaṃ. Ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ jinitvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me jitaṃ maccheraṃ acchariya’’nti āha. So āgantvā taṃ pavattiṃ rañño ārocesi. Rājā ‘‘amhe, bhaṇe, dasabalassa anurūpaṃ na jānāma, brāhmaṇo jānātī’’ti tassa pasīditvā vatthayugaṃ pesesi. Taṃ disvā brāhmaṇo cintesi – ‘‘rājā mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca idaṃ uppannaṃ, satthuyeva anucchavika’’nti tampi vatthayugaṃ dasabalassa adāsi. Rājā ‘‘kiṃ brāhmaṇena kata’’nti pucchitvā ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññānipi dve vatthayugāni pesesi, so tānipi satthu adāsi. Puna rājā ‘aññānipi cattārī’ti evaṃ vatvā yāva evaṃ dvattiṃsa vatthayugāni pesesi. Atha brāhmaṇo ‘‘idaṃ vaḍḍhetvā vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ, brāhmaṇiyā ekanti dve vatthayugāni gahetvā, tiṃsa yugāni tathāgatasseva adāsi. Tato paṭṭhāya ca so satthu vissāsiko jāto. 那时，邦杜玛（Bandhumā）国王坐在法座后面的帷幕内听法。国王觉得“我胜了”的声音不好听。国王命令一位侍从：“去，问问那人说些什么？”婆罗门被前来询问后，回答说：“其他人乘坐象、车等，手持刀、盾等战胜敌军，那不稀奇。而我，如同用木槌击碎从后面追来的驼背公牛的头并将其赶走一般，降伏了悭吝之心，将身上所穿的衣物布施给了十力世尊。我战胜了这悭吝，这才是奇妙的胜利。”侍从回来向国王报告了这件事。国王说：“贤者啊，我们不知道怎样才算与十力世尊相称，这个婆罗门知道。”国王对他心生欢喜，派人送去一套衣物。婆罗门看到后心想：“国王在我默然静坐时什么也没给，在我称颂世尊功德时才布施。这是缘于世尊的功德而生起的，理应只适合于世尊。”便也将那套衣物供养了十力世尊。国王询问：“婆罗门做了什么？”得知“他也将那套衣物供养了如来”后，又送去两套衣物，婆罗门也同样供养了世尊。国王又说：“再送四套”，就这样不断增加，直到送去三十二套衣物。之后婆罗门想：“这样不断增加，就像无止境地索取一样”，便为自己留下一套，给妻子留下一套，将剩下的三十套全部供养了如来。从此以后，他就成了世尊信任的信徒。 Atha taṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanakaṃ attano pārutaṃ rattakambalaṃ datvā āha – ‘‘ito paṭṭhāya imaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti cintetvā antogandhakuṭiyaṃ tathāgatassa mañcassa upari vitānaṃ katvā agamāsi. Athekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiṃ khaṇe chabbaṇṇā buddharasmiyo kambale paṭihaññanti, kambalo ativiya virocittha. Rājā ullokento sañjānitvā āha – ‘‘amhākaṃ, bhante, esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. ‘‘Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena mayaṃ pūjitā’’ti. Rājā ‘‘brāhmaṇo yuttaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī’’ti catusaṭṭhisalākabhattāni upaṭṭhapetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti. 那时，国王有一天在寒冷时节看见他在世尊身边听法，便将自己价值十万的红色毛毯赐予他，说道：“从今以后，你就披着这条毛毯来听法吧。”他心想：“我这腐朽之身，要这毛毯何用？”于是进入香孤邸(gandhakuṭi)，将毛毯在如来床榻上方做成帷幔后便离开了。又有一天，国王清晨前往精舍，在香孤邸中世尊身旁坐下。就在那一刻，六色佛光照射在毛毯上，毛毯顿时显得格外耀眼。国王抬头看见后认出了毛毯，说道：“尊者，这条毛毯是我们的，我们曾将它赐予一衣婆罗门(Ekasāṭaka)。”世尊说：“大王，你们供养了婆罗门，而婆罗门供养了我。”国王心生欢喜，心想：“婆罗门知道什么是适宜的，我们却不知道。”于是将所有对人有用的物品，每样都置办八份，行了名为“一切八”(sabbaṭṭhaka)的布施，并任命他为国师(purohita)。那位婆罗门也心想：“八八之数即为六十四。”便置办了六十四份筹签饭(salākabhatta)，终身行布施、持守戒律，命终后往生天界。 Puna [Pg.286] tato cuto imasmiṃ kappe bhagavato koṇāgamanassa bhagavato kassapassa cāti dvinnaṃ antare bārāṇasiyaṃ kuṭumbiyakule nibbatto. So vaḍḍhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ vicarati. Tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetumāraddho. So taṃ disvā ‘‘kasmā, bhante, saṅgharitvā ṭhapethā’’ti āha. ‘‘Anuvāto nappahotī’’ti. ‘‘Iminā, bhante, karothā’’ti uttarisāṭakaṃ datvā ‘‘nibbattanibbattaṭṭhāne me kāci hāni mā hotū’’ti patthanaṃ akāsi. 之后，他从天界死去，于此劫中，在拘那含牟尼(Koṇāgamana)世尊与迦叶(Kassapa)世尊二佛之间，出生于波罗奈(Bārāṇasī)的一户长者家中。他长大后，过着在家生活，有一天在林中漫步。当时，一位独觉佛在河边缝制僧衣，因纬线(anuvāta)不够，正要将僧衣收起。他看见后问道：“尊者，您为何要将它收起来呢？”独觉佛回答说：“纬线不够了。”他便将自己的上衣布施出去，说：“尊者，请用此衣制作吧。”并发愿道：“愿我于生生世世，皆无任何减损。” Gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. Athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya – ‘‘evarūpaṃ bālaṃ yojanasate parivajjeyya’’nti patthanaṃ ṭhapesi. Sā gehaṅgaṇe ṭhitā sutvā ‘‘imāya dinnabhattaṃ esa mā bhuñjatū’’ti pattaṃ gahetvā bhattaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā ‘‘bāle, maṃ tāva akkosa vā pahara vā, evarūpassa pana dve asaṅkhyeyyāni pūritapāramissa paccekabuddhassa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā paṇītabhattassa catumadhurassa ca pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ pattaṃ paccekabuddhassa hatthe ṭhapetvā ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ akāsi. Paccekabuddho anumoditvā ākāsaṃ pakkhandi. Tepi dve jāyampatikā yāvatāyukaṃ ṭhatvā tato cutā sagge nibbattiṃsu. Puna tato cavitvā upāsako kassapasammāsambuddhakāle bārāṇasiyaṃ asītikoṭivibhavasampanne kule nibbatti, itarāpi tādisasseva seṭṭhino dhītā hutvā nibbatti, tassa vayappattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe aniṭṭhavipākassa pāpakammassa ānubhāvena patikulaṃ paviṭṭhamattāya ummārantarato paṭṭhāya sakalaṃ gehaṃ ugghāṭitavaccakūpo viya duggandhaṃ jātaṃ. Kumāro ‘‘kassāyaṃ gandho’’ti pucchitvā ‘‘seṭṭhikaññāyā’’ti sutvā ‘‘nīharatha na’’nti tassāyeva kulagharaṃ pesesi. Sā teneva nīhārena sattasu ṭhānesu paṭinivatti. 在他家中，当他的妹妹正与妻子争吵时，一位独觉佛前来乞食。他的妹妹供养独觉佛食物后，针对他的妻子发愿道：“愿我能远离此等愚人百由旬之远。”站在院子里的妻子听见后，心想：“别让他吃了这女人给的饭。”便拿过佛钵，倒掉里面的食物，装满烂泥给了独觉佛。另一位女子（妹妹）看到后说：“你这愚人，要骂我或打我都行，但从这位已圆满二阿僧祇波罗蜜的独觉佛钵中倒掉食物，换上烂泥，这实在不该！”这时，那位妻子生起了悔意。她喊道：“尊者，请留步！”然后倒掉烂泥，洗净佛钵，用香粉涂抹，装满精美的食物和四蜜，再于其上浇上莲花胎蕊色泽、光芒闪耀的酥油，将佛钵放在独觉佛手中，发愿道：“愿如这供食光明四射，我的身体也同样光明焕发。”独觉佛随喜后，跃入空中而去。那对夫妻活到寿终，从那里死后，投生于天界。之后又从天界死去，那位优婆塞在迦叶(Kassapa)正等觉者时期，投生于波罗奈城(Bārāṇasī)一个拥有八十俱胝财富的家庭；另一位女子也投生为同样一位富豪的女儿。当他长大成人时，家人为他迎娶了那位富豪之女。由于她过去不善业的不悦意果报之力，她刚一进入夫家，从门槛内开始，整个屋子就变得像一个被打开的厕坑一样恶臭不堪。那位年轻人问：“这气味从谁身上来？”听说是“从那位富家女身上来的”之后，便说：“把她带出去！”于是就将她送回了娘家。她因同样的原因，在七个地方被退回。 Tena [Pg.287] samayena kassapadasabalo parinibbāyi. Tassa satasahasagghanikāhi suvaṇṇiṭṭhakāhi yojanubbedhaṃ cetiyaṃ ārabhiṃsu. Tasmiṃ cetiye kariyamāne sā seṭṭhidhītā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattā, kiṃ me jīvitenā’’ti attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthiṇṇaṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalapupphahatthake ādāya cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakāpanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. Seṭṭhidhītā vaḍḍhakiṃ āha ‘‘imaṃ me iṭṭhakaṃ ettha ṭhapethā’’ti. ‘‘Amma bhaddake, kāle āgatāsi, sayameva ṭhapehī’’ti. Sā āruyha telena haritālamanosilāpiṇḍaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari aṭṭhahi uppalapupphahatthakehi pūjaṃ katvā vanditvā ‘‘nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho’’ti patthanaṃ katvā cetiyaṃ vanditvā padakkhiṇaṃ katvā gehaṃ agamāsi. 那时迦叶十力者已经般涅槃。人们用价值十万的黄金砖开始建造一座高一由旬的佛塔。当这座佛塔正在建造时，富商之女心想：“我已经七次被退婚，生命对我还有什么意义呢？”于是她打碎自己的首饰珠宝，做成一块镶嵌着宝石、宽一张手、厚四指的黄金砖。然后她拿着雄黄和雌黄的泥团，带着八束青莲花，前往佛塔建造的地方。恰好那时，一排砖已经砌好，还差一块砖才能砌完整。富商之女对工匠说：“请把我这块砖放在这里。”工匠说：“好姑娘，你来得正好，你自己放上去吧。”她就登上塔身，用油调和雄黄和雌黄的泥团，用这混合物粘合固定金砖，然后在金砖上用八束青莲花供养，礼拜后发愿：“愿我每次转生，身体都散发旃檀香气，口中都散发青莲花香。”随后礼拜佛塔，绕塔一周，然后回家了。 Tasmiṃyeva khaṇe sā yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. Nagarepi nakkhattaṃ saṅghuṭṭhaṃ hoti. So upaṭṭhāke āha ‘‘idha ānītā seṭṭhidhītā kuhi’’nti? ‘‘Kulagehe, sāmī’’ti. ‘‘Ānetha naṃ, nakkhattaṃ kīḷissāmī’’ti. Te gantvā taṃ vanditvā ṭhitā. ‘‘Kiṃ, tātā, āgatatthā’’ti tāya puṭṭhā tassā taṃ pavattiṃ ācikkhiṃsu. ‘‘Tātā, mayā ābharaṇabhaṇḍehi cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī’’ti. Te gantvā seṭṭhiputtassa ārocesuṃ. ‘‘Ānetha naṃ, piḷandhanaṃ labhissatī’’ti. Te taṃ ānayiṃsu. Tassā saha gehapavesanena sakalagehaṃ candanagandho ceva uppalagandho ca vāyi. Seṭṭhiputto taṃ pucchi – ‘‘bhadde, tava sarīrato paṭhamaṃ duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati, kimeta’’nti? Sā ādito paṭṭhāya attanā katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhasāsana’’nti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena paṭicchādetvā tattha tattha rathacakkapamāṇehi suvaṇṇapadumehi alaṅkari. Tesaṃ dvādasahatthā olambakā honti. 就在那一刻，那位最初将她带回家的富商之子想起了她。城中也宣告了星宿节。富商之子问侍从：“被带到这里的富商之女在哪里？”“在娘家，主人。”“带她来，我要庆祝节日。”侍从们前去向她行礼后站立。她问道：“诸位，你们为何而来？”他们便将事情的来龙去脉告诉了她。“诸位，我已用饰品供养了佛塔，现在我没有饰品了。”侍从们回去禀告富商之子。“带她来，她会得到饰品的。”他们便带她前来。当她进入宅邸时，整个房屋都弥漫着檀香和青莲花的芬芳。富商之子问她：“贤女，你身上先前散发恶臭，如今身体却散发檀香，口中飘出青莲花香，这是为何？”她便从头讲述了自己所作之业。富商之子心生净信道：“佛陀的教法确实能引人出离啊！”，于是用毛织物覆盖了一座一由旬高的金制佛塔，并处处以车轮大小的金莲花庄严之。那些莲花有十二肘长的垂饰。 So tattha yāvatāyukaṃ ṭhatvā tato cuto sagge nibbattitvā, puna tato cavitvā bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule [Pg.288] nibbatti. Bhariyā panassa devalokato cavitvā rājakule jeṭṭharājadhītā hutvā nibbatti. Tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṅghuṭṭhaṃ. So mātaraṃ āha – ‘‘amma, sāṭakaṃ me dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. ‘‘Amma, thūlamida’’nti āha. Sā aññaṃ nīharitvā adāsi. So tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puñña’’nti. ‘‘Tena hi labhanaṭṭhānaṃ gacchāmi, ammā’’ti. ‘‘Putta, ahaṃ ajjeva tuyhaṃ bārāṇasinagararajjapaṭilābhaṃ icchāmī’’ti. So mātaraṃ vanditvā ‘‘gacchāmi, ammā’’ti. ‘‘Gaccha, tātā’’ti. So pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So ca bārāṇasirañño kālaṅkatassa sattamo divaso hoti. 他在那里寿尽而终，死后生于天界。复从天界死后，投生于离波罗奈(Bārāṇasī)一由旬(yojana)处的某个大臣家。他的妻子也从天界死后，生为王族的长公主。他们长大成人后，青年所住的村庄里宣告举行星宿节。他对母亲说：“母亲，请给我一件衣裳，我要去参加庆典。”母亲拿出一件洗过的衣服给他。他说：“母亲，这太粗了。”母亲又拿出另一件给他，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精细的了。”他说：“那么，母亲，我就去能得到它的地方。”“孩子，我希望你今天就获得波罗奈城的王位。”他礼拜母亲后说：“母亲，我去了。”“去吧，孩子。”于是，他凭着福德的定法离家，去到波罗奈，在园林中的吉祥石板上蒙头躺下。而那天正是波罗奈王驾崩的第七天。 Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi, arājakaṃ rajjaṃ nassissati, ko rājā bhavituṃ arahatī’’ti? ‘‘Tvaṃ hohi, tvaṃ hohī’’ti. Purohito āha – ‘‘bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjessāmā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā pañcavidharājakakudhabhaṇḍaṃ setacchattañca tasmiṃ ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukho agamāsi. ‘‘Paricayena uyyānābhimukho gacchati, nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho gantvā kumāraṃ padakkhiṇaṃ katvā āruhanasajjo hutvā aṭṭhāsi. Purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassaparittadīpavāresu catūsu mahādīpesu esa rajjaṃ kāretuṃ yutto’’ti vatvā ‘‘tūriyāni paggaṇhathā’’ti tikkhattuṃ tūriyāni paggaṇhāpeti. 大臣们为国王办完丧事后，坐在王宫庭院商议道：“国王只有一个女儿，没有儿子，国家没有国王将会灭亡，谁适合当国王呢？”有人说：“你来当”，有人说：“你来当”。国师说：“不必多加考虑，我们放出福车(phussaratha)吧。”他们用四匹白莲花色的骏马驾车，将五种王室信物和白伞放在车上，放出车后，后面跟着乐队。车从东门出去，朝花园驶去。有人说：“车子是因熟悉才朝花园去的，我们让它掉头吧。”国师说：“不要让它掉头。”车子前去，右绕王子后，摆出准备让他登车的姿态，停了下来。国师掀开覆盖物的一角，察看他的脚底后说道：“且不说此洲，此人实堪统治为两千小岛所环绕的四大洲。”说完，便命乐队奏乐三次。 Atha kumāro mukhaṃ vivaritvā olokento ‘‘kena kammena āgatatthā’’ti āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Rājā vo kaha’’nti? ‘‘Devattaṃ gato, 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 [Pg.289] kāretvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu. Athassa katābhisekassa satasahassagghanakaṃ vatthaṃ upanayiṃsu. So ‘‘kimidaṃ, tātā’’ti āha. ‘‘Nivāsanavatthaṃ, devā’’ti. ‘‘Nanu, tātā, thūla’’nti? ‘‘Manussaparibhogavatthesu ito mudutaraṃ natthi, devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ rājā’’ti ‘‘suvaṇṇabhiṅgāraṃ āharatha, labhissāmi vattha’’nti suvaṇṇabhiṅgāraṃ āharāpetvā uṭṭhāya hatthe dhovitvā mukhaṃ vikkhāletvā hatthena udakaṃ gahetvā puratthimadisāyaṃ abbhukkiri. Ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇapacchimauttaradisāyanti evaṃ catūsu disāsu abbhukkiri. Sabbadisāsu aṭṭhaaṭṭhakaṃ katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo ‘mā suttaṃ kantiṃsū’ti evaṃ bheriṃ carāpethā’’ti vatvā chattaṃ ussāpetvā alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā pāsādaṃ abhiruyha mahāsampattiṃ anubhavi. 于是王子环顾四周，问道：“你们因何而来？”众人答：“殿下，您将获得王位。”王子问：“你们的国王在哪里？”答：“主人，他已经去世。”王子又问：“已经过去多少天了？”答：“今天是第七天。”王子再问：“有儿子或者女儿吗？”答：“殿下，有女儿，没有儿子。”王子便说：“那么我就来治理国家吧。”他们立即搭建灌顶台，将公主用各种装饰品打扮好，带到花园，为王子举行灌顶仪式。灌顶完成后，他们献上一件价值十万的布。王子问：“诸位，这是什么？”答：“殿下，这是您穿的衣服。”王子说：“诸位，这难道不是太粗糙了吗？”答：“殿下，在人们使用的布料中，没有比这更柔软的了。”王子问：“你们的国王也穿这样的衣服吗？”答：“是的，殿下。”王子说：“我认为你们的国王没有福报。拿金瓶来，我就会得到衣服。”他们拿来金瓶，王子起身洗手漱口，用手捧起水，向东方洒去。坚硬的地面裂开，八棵如意树生长出来。他又拿起水，向南方、西方、北方，这样向四个方向洒去。在所有方向上，每个方向都生长出八棵树，一共三十二棵如意树。他穿上一件天衣，披上一件，说道：“在难陀(Nanda)王的国土上，让传令官敲着鼓宣告：‘不要让纺纱的女子纺纱！’”说完，他升起伞盖，盛装打扮骑着最好的大象进入城市，登上王宫，享受着巨大的财富。 Evaṃ gacchante kāle devī rañño sampattiṃ disvā ‘‘aho vata tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ, devī’’ti puṭṭhā ‘‘atimahatī, deva, te sampatti, atīte buddhānaṃ saddahitvā katakalyāṇassa phalaṃ, idāni anāgatassa paccayaṃ puññaṃ na karothā’’ti āha. Kassa dassāma, sīlavanto natthīti. ‘‘Asuñño, deva, jambudīpo arahantehi; tumhe, deva, dānaṃ sajjetha, ahaṃ arahante lacchāmī’’ti āha. Punadivase rājā pācīnadvāre dānaṃ sajjāpesi. Devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā ‘‘sace etissāya disāya arahanto atthi, sve āgantvā amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ, taṃ sakkāraṃ kapaṇayācakānaṃ adaṃsu. 如此，随着时间流逝，王后看见国王的财富时，出于怜悯而显露神情道：“唉，真是个苦行者啊！”国王问道：“王后，这是何意？”王后回答说：“陛下，您的财富实在太大了，这是过去因信仰诸佛而行善业的果报，但现在您却不为未来造作福德的因缘。”国王说：“我们该布施给谁呢？持戒者已经没有了。”王后说：“陛下，瞻部洲(Jambudīpa)并非没有阿罗汉(arahanta)。陛下您准备好布施，我必能找到阿罗汉。”第二天，国王命人在东门准备了布施。王后一大早就受持布萨戒，然后在楼阁上，面向东方，俯身祈愿道：“如果这个方向有阿罗汉，愿他们明天前来接受我们的供养。”但那个方向没有阿罗汉，那些供养便施予了贫穷的乞丐。 Punadivase dakkhiṇadvāre sajjetvā tatheva dakkhiṇeyyaṃ nālattha, punadivasepi pacchimadvāre tatheva. Uttaradvāre sajjitadivasena pana deviyā tatheva nimantentiyā [Pg.290] himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi – ‘‘mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsenāgantvā uttaradvāre otariṃsu. Manussā disvā gantvā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañño ārocesuṃ. Rājā saddhiṃ deviyā gantvā vanditvā paccekabuddhe pāsādaṃ āropetvā tatra nesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghattherassa, devī saṅghanavakassa pādamūle nipatitvā ‘‘ayyā, bhante, paccayehi na kilamissanti, mayañca puññena na parihāyissāmī, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni, pañca caṅkamanasatānīti sabbākārena nivāsanaṭṭhānāni sampādetvā tattha vasāpesuṃ. 次日，在南门准备好供养，也同样没有得到应供者；又一日，在西门也是如此。到了在北门准备供养的那天，王后也同样地邀请时，住在雪山（Himavanta）的莲花女（Padumavatī）的五百位独觉佛儿子中，最年长的大红莲（Mahāpaduma）独觉佛对他的兄弟们说：“贤友们，难陀（Nanda）王邀请你们，请你们应允他吧。”他们应允后，次日在阿耨达池（Anotatta）洗脸，从空中来到北门降落。人们看见后，前去禀告国王：“大王，五百位独觉佛来了！”国王与王后一同前去礼拜，将独觉佛们请上宫殿，在那里供养他们。用餐完毕后，国王伏在僧团长老的脚下，王后伏在僧团新人的脚下，请求道：“尊者们，愿您们不会因资具而疲乏，而我们的功德也不会减损。请答应我们，终生安住于此吧。”让他们做出承诺后，国王与王后便在御苑里建造了五百座茅屋和五百条经行道，以各种方式备妥住处，让他们安住于彼处。 Evaṃ kāle gacchante rañño paccante kupite rājā ‘‘ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjā’’ti deviṃ ovaditvā gato. Tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. Mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamanasamaye ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. Etenupāyena sesāpīti sabbeva parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānāni sajjetvā pupphāni vikiritvā dhūpaṃ vāsetvā tesaṃ āgamanaṃ olokentī nisinnā āgamanaṃ adisvā purise pesesi – ‘‘gacchatha, tātā, jānātha kiṃ ayyānaṃ aphāsuka’’nti? Te gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha taṃ apassantā caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā ‘‘kālo, bhante’’ti āhaṃsu. Parinibbutasarīraṃ kiṃ kathessati, te ‘‘niddāyati maññe’’ti vatvā piṭṭhipāde hatthena parāmasitvā pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ gantvā tatheva ñatvā puna tatiyassāti evaṃ sabbepi parinibbutabhāvaṃ ñatvā rājakulaṃ āgamiṃsu. ‘‘Kahaṃ, tātā, paccekabuddhā’’ti puṭṭhā ‘‘parinibbutā, devī’’ti āhaṃsu. Devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ [Pg.291] tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ kāretvā dhātuyo gāhāpetvā cetiyaṃ patiṭṭhāpesi. 时间流逝，边境发生叛乱，国王对王后说：“我将前去平定边境，你切勿怠慢诸位辟支佛。”嘱咐完王后便离去了。在他尚未返回时，诸位辟支佛的寿行便已尽了。大红莲(Mahāpaduma)辟支佛于三夜时分游戏禅定，至黎明时分，倚靠扶板站立，即于无余依涅槃界般涅槃。其余诸辟支佛亦皆以此方式般涅槃。次日，王后布置好诸辟支佛的座位，散花燃香，坐待其至，然久候不见，遂遣人云：“诸位，去看看尊者们是否有什么不适？”彼等前往大红莲辟支佛的叶茅屋，开门不见其人，遂至经行处，见其倚扶板而立，便顶礼道：“尊者，时辰已至。”已般涅槃的色身岂会言语？彼等心想：“想必是睡着了。”便用手触摸其脚背，因其足部冰冷僵硬，遂知其已般涅槃。又至第二位辟支佛处，所见亦然，复至第三位处，亦是如此。就这样，得知所有辟支佛皆已般涅槃后，便返回王宫。王后问道：“诸位，辟支佛们在何处？”彼等答曰：“王后，他们已般涅槃了。”王后哭泣悲号，走出王宫，与城中众人同往彼处，举行盛大仪式，为诸辟支佛处理色身，收取舍利，建塔供养。 Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi – ‘‘kiṃ, bhadde, tvaṃ paccekabuddhesu na pamajjasi, nirogā ca ayyā’’ti? ‘‘Parinibbutā, devā’’ti. Taṃ sutvā rājā cintesi – ‘‘evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkhā’’ti? So nagaraṃ apavisitvā uyyānameva gantvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ niyyātetvā sayaṃ samaṇapabbajjaṃ pabbaji. Devīpi ‘‘raññe pabbajite ahaṃ kiṃ karissāmī’’ti tatheva uyyāne pabbaji. Dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu. 国王平定边地归来，向出来迎接他的王后问道：“贤淑的，你对诸位辟支佛没有放逸吧？尊者们都安好吗？”王后回答：“陛下，他们已经般涅槃了。”国王听闻后心想：“连这样的智者都难免一死，我们又怎能解脱呢？”于是他没有入城，而是直接去了御花园，召来长子并将王位传给他，自己出家为沙门。王后也想：“国王既然已经出家，我该怎么办呢？”便同样在御花园出了家。两人都修习禅那，从那里命终之后投生于梵天界。 Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāpuṇi. Satthari tattha paṭivasante ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa bhariyāya kucchimhi nibbatto. Ayaṃ bhaddakāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa bhariyāya kucchimhi nibbattā. Tesaṃ anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime, bhaddāya soḷasame vaye sampatte mātāpitaro puttaṃ oloketvā ‘‘tāta, tvaṃ vayappatto, kulavaṃsaṃ patiṭṭhapetuṃ yutto’’ti ativiya nippīḷiyiṃsu. Māṇavo āha – ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathayittha, ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ accayena nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu. Sopi puna paṭikkhipi. Tato paṭṭhāya mātā nirantaraṃ kathetiyeva. 当他们还在那里居住时，我们的导师在世间出现，转动了殊胜的法轮，次第到达王舍城(Rājagaha)。导师住在那里时，这位毕钵梨摩那(Pippalimāṇava)出生在摩揭陀(Magadha)国的大渡口婆罗门村，是迦毗罗(Kapila)婆罗门妻子的腹中所生。这位跋陀迦毗罗尼(Bhaddākāpilānī)出生在摩陀国(Maddaraṭṭha)的娑伽罗(Sāgala)城，是憍尸耶(Kosiyagotta)族婆罗门妻子的腹中所生。他们逐渐长大，毕钵梨摩那二十岁，跋陀十六岁时，父母看着儿子说：“孩子，你已经成年，应当延续家族血脉。”他们非常殷切地催促。摩那童子说：“不要让我听到这样的话，只要你们还活着，我就会照顾你们，你们去世后，我就出家。”过了几天，他们再次劝说，他也再次拒绝。从那以后，母亲就一直不断地劝说。 Māṇavo ‘‘mātaraṃ saññāpessāmī’’ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi itthirūpakaṃ kāretvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsetvā suvaṇṇasampannehi pupphehi ceva nānālaṅkārehi ca alaṅkārāpetvā ‘‘amma, evarūpaṃ ārammaṇaṃ labhanto gehe vasissāmi, alabhanto na vasissāmī’’ti. Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro pubbe puññāni karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgā bhavissatī’’ti. Aṭṭha brāhmaṇe pakkosāpetvā sabbabhogehi [Pg.292] santappetvā suvaṇṇarūpakaṃ rathe āropetvā ‘‘gacchatha, tātā, yattha amhehi jātigottabhogādisamānakule evarūpaṃ dārikaṃ passatha, tattha idameva suvaṇṇarūpakaṃ saccākāraṃ katvā dethā’’ti uyyojesi. 青年心想：“我要说服母亲。”于是他付给金匠一千尼卡(nikkha)的赤金，让他们造了一尊女子的金像。在完成雕像的擦拭、磨光等工序后，他为金像穿上红衣，并用纯金制成的花朵和各种饰品为之庄严，然后说：“母亲，若能得到这样的女子，我便居家；若得不到，便不居家。”智慧的婆罗门女心想：“我儿有福德，乐于布施，已立誓愿。他过去修福时，并非独自一人。必然有一位曾与他共修福德的女子，与此金像相称。”于是，她召来八位婆罗门，用各种财物使他们满足，然后将金像置于车上，对他们说：“去吧，诸位。你们到那些与我等家世、种姓、财富等同的家族中，凡见到有如此相貌的女孩，便将此金像作为信物交予对方。”说罢，便派遣他们出发。 Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā ‘‘kattha labhissāma, maddaraṭṭhaṃ nāma itthāgāraṃ, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Attha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamantaṃ nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sayaṃ nhāyituṃ udakatitthaṃ gantvā suvaṇṇarūpakaṃ disvā ‘‘kissāyaṃ avinītā idhāgantvā ṭhitā’’ti piṭṭhipasse paharitvā suvaṇṇarūpakaṃ ñatvā ‘‘ayyadhītā meti saññaṃ uppādesi, ayaṃ pana ayyadhītāya nivāsanapaṭiggahitāyapi asadisā’’ti āha. Atha naṃ te brāhmaṇā ‘‘evarūpā kira te sāmidhītā’’ti pucchiṃsu. Sā ‘‘imāya suvaṇṇapaṭimāya sataguṇena sahassaguṇena mayhaṃ ayyadhītā abhirūpatarā’’, tathā hi ‘‘appadīpepi dvādasahatthe gabbhe nisinnā sarīrobhāsena tamaṃ vidhamatī’’ti āha. ‘‘Tena hi tassā mātāpitūnaṃ santikaṃ gacchāmā’’ti suvaṇṇarūpakaṃ rathe āropetvā taṃ dhātiṃ anugantvā kosiyagottassa gharadvāre ṭhatvā āgamanaṃ ārocayiṃsu. 彼等心想：“此诚我等之任务。”遂离去，思忖：“我等当往何处？玛蒂国(Maddaraṭṭha)乃女子之乡，我等当往玛蒂国。”于是，他们前往玛蒂国的娑伽罗城(Sāgalanagara)。他们将那金像置于沐浴处，坐于一旁。其时，跋陀(Bhaddā)的乳母为跋陀沐浴妆点后，自己前往沐浴处沐浴，见到金像，心想：“此无礼女子为何立于此处？”便从其背后拍打，方知是金像。她先生起“此乃我主人之女”之念，复又思忖：“但这（金像）与我的主人女儿穿上衣服的样子也不相像。”于是，那些婆罗门问她：“你的主人女儿也具足如此形貌吗？”她答道：“我的主人女儿比此金像美丽百倍、千倍。诚然，纵使在无灯之十二肘卧房内，她坐着时，身体的光辉亦能驱散黑暗。”（他们说：）“既然如此，我等当往见其父母。”于是将金像置于车上，跟随乳母来到憍尸耶(Kosiyagotta)族婆罗门的家门口，驻足通报来意。 Brāhmaṇo paṭisanthāraṃ katvā ‘‘kuto āgatatthā’’ti pucchi. Te ‘‘magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato iminā nāma kāraṇena āgatamhā’’ti āhaṃsu. ‘‘Sādhu, tātā, amhehi samajātigottavibhavo so brāhmaṇo, dassāma dārika’’nti paṇṇākāraṃ gaṇhi. Te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu – ‘‘laddhā no bhaddā nāma dārikā, kattabbaṃ jānāthā’’ti. Taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu ‘‘laddhā dārikā’’ti. Pippalimāṇavo ‘‘ahaṃ ‘na labhissantī’ti cintesiṃ, ime ‘laddhā’ti pesenti, anatthiko hutvā paṇṇaṃ pesessāmī’’ti rahogato paṇṇaṃ likhi ‘‘bhaddā attano jātigottabhogānurūpaṃ patiṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmā’’ti sutvā rahogatā paṇṇaṃ likhi – ‘‘ayyaputto attano jātigottabhogānurūpaṃ [Pg.293] dārikaṃ labhatu, ahaṃ pabbajissāmi, mā pacchā vippaṭisārī bhavāhī’’ti. Dvepi paṇṇāni antarāmagge samāgacchiṃsu. ‘‘Idaṃ kassa paṇṇa’’nti? ‘‘Pippalimāṇavena bhaddāya pahita’’nti. ‘‘Idaṃ kassā’’ti? ‘‘Bhaddāya pippalimāṇavassa pahita’’nti ca vutte te dvepi vācetvā ‘‘passatha dārakānaṃ kamma’’nti phāletvā araññe chaḍḍetvā aññaṃ taṃsamānaṃ paṇṇaṃ likhitvā ito etto ca pesesuṃ. Iti kumārassa kumārikāya ca sadisaṃ paṇṇaṃ lokassādarahitamevāti anicchamānānampi tesaṃ dvinnaṃ samāgamo ahosi. 婆罗门作了亲切的接待，问道：“你们从哪里来？”他们回答：“我们从摩揭陀国大渡口村的迦毗罗(Kapila)婆罗门家来，是为了这件事。”婆罗门说：“善哉，孩子们，那位婆罗门与我们同种姓、同家族、同财富，我们会把女儿给他。”便收下了聘礼。他们派人送信给迦毗罗婆罗门：“我们已得到名叫跋陀(Bhaddā)的少女，请知所当为。”听到这消息，人们便告诉毕钵梨摩那(Pippalimāṇava)：“已得到少女了。”毕钵梨摩那心想：“我本以为他们得不到，他们却送信来说‘已得到’，我没有此意，要写封信去。”于是他到僻静处写信道：“愿跋陀找到与自己种姓、家族、财富相配的丈夫，我将离家出家，愿她日后不要后悔。”跋陀也听说“他们要把我嫁给某人”，便到僻静处写信道：“愿公子找到与自己种姓、家族、财富相配的少女，我将出家，愿你日后不要后悔。”两封信在半路相遇。“这是谁的信？”“是毕钵梨摩那寄给跋陀的。”“这封是谁的？”当被告知“是跋陀寄给毕钵梨摩那的”后，他们读了这两封信，说道：“看看这些孩子的作为！”便将信撕碎扔在林中，另写一封内容相似的信，从两边寄了过去。就这样，即使他们二人都不情愿，他们的结合还是发生了。 Taṃdivasameva pippalimāṇavopi bhaddaṃ ekaṃ pupphadāmaṃ gaṇhāpesi. Bhaddāpi tāni sayanamajjhe ṭhapesi. Ubhopi bhuttasāyamāsā sayanaṃ āruhituṃ ārabhiṃsu. Tesu māṇavo dakkhiṇapassena sayanaṃ āruhi, bhaddā vāmapassena abhiruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabba’’nti. Te pana aññamaññaṃ sarīrasamphassabhayena sakalarattiṃ niddaṃ anokkamantāva vītināmesuṃ. Divā pana hasitamattampi nākaṃsu. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti. Ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇaṃ eva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasagāmā, cuddasa hatthānīkāni, cuddasa assānīkāni, cuddasa rathānīkāni. 就在那天，毕钵离(Pippali)青年也让人取来一串美丽的花环。跋陀(Bhaddā)将那些花环放在床的中央。两人用过晚餐后，便准备上床。青年从右侧上床，跋陀从左侧上床后说：“哪一边的花枯萎了，就当知哪一边生起了贪欲之心，我们不可触碰这花环。”他们因害怕身体相互接触，整夜未能入眠。白天，他们甚至连微笑都没有。他们不与世俗之欲相混杂，只要父母在世，就不管理家业，直到父母去世后，才开始管理。这青年的财富巨大。仅一日涂身之后所弃的金粉，就价值相当于十二摩揭陀(magadha)“那利”(nāḷi)之量。他拥有六十座由机关操纵的大湖，十二由旬的产业，十四个与阿努拉德普勒(Anurādhapura)城规模相当的村庄，以及十四支象军、十四支马军和十四支车军。 So ekadivasaṃ alaṅkataassaṃ āruyha mahājanaparivuto kammantaṭṭhānaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi chinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādādike pāṇake uddharitvā khādante disvā ‘‘tātā, ime kiṃ khādantī’’ti pucchi. ‘‘Gaṇḍuppāde, ayyā’’ti. ‘‘Etehi katapāpaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayyā’’ti. So cintesi – ‘‘sace etehi katapāpaṃ mayhaṃ hoti, kiṃ me karissati sattaasītikoṭidhanaṃ, dvādasayojanakammanto kiṃ karissati, kiṃ yantabaddhāni taḷākāni, kiṃ cuddasa gāmāni, sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamma pabbajissāmī’’ti. 一日，他骑着一匹装饰华丽的马，在众人簇拥下前往其产业，立于田边。他看见乌鸦等鸟类从犁翻过的地里啄出蚯蚓等小虫来吃，便问道：“诸位，它们在吃什么？”“老爷，是蚯蚓。”“它们所造的恶业，归于谁呢？”“归于您，老爷。”他心想：“倘若它们所造的恶业归于我，那么八十七俱胝的财富于我何用？十二由旬的产业于我何用？机关操纵的湖泊于我何用？十四个村庄于我何用？我应将这一切都交付给跋陀·迦毗罗尼(Bhaddā Kāpilānī)，然后出家为沙门。” Bhaddā [Pg.294] kāpilānī tasmiṃ khaṇe antaravatthusmiṃ tayo tilakumbhe pattharitvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā ‘‘ammā, kiṃ ime khādantī’’ti pucchi. ‘‘Pāṇake, ayye’’ti. ‘‘Akusalaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayye’’ti. Sā cintesi – ‘‘mayhaṃ catuhatthaṃ vatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi panetaṃ etehi kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā, ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti. 跋达·迦毗罗尼(Bhaddā Kāpilānī)于彼时正在内室，铺开三罐芝麻，为众侍女所围绕而坐。她看见乌鸦啄食芝麻中的小虫，便问道：“母亲，这些乌鸦在吃什么？”侍女答道：“夫人，是小虫。”“这不善业归于谁？”“归于您，夫人。”她心想：“我所得的份例不过是四肘布与一那提的米饭，倘若它们所造的这不善业归于我，那么即便历经千世，也无法从轮回中抬起头来。等夫君一回来，我便将一切都交予他，然后离家出家。” Māṇavo āgantvā nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi, athassa cakkavattino anucchavikabhojanaṃ upanayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde, imaṃ gharaṃ āgacchantī kittakaṃ dhanamāharasī’’ti? ‘‘Pañcapaṇṇāsa sakaṭasahassāni, ayyā’’ti. ‘‘Sabbaṃ taṃ, yā ca imasmiṃ ghare sattāsīti koṭiyo yantabaddhāni saṭṭhi taḷākānīti evamādibhedā sampatti atthi, taṃ sabbaṃ tuyheva niyyātemī’’ti. ‘‘Tumhe pana kuhiṃ gacchatha, ayyā’’ti? ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Ayya, ahampi tumhākaṃ āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmī’’ti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahanti. Te ‘‘pabbajissāmā’’ti vatvā antarāpaṇato kāsāyarasapītāni cīvarāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohāretvā ‘‘ye loke arahanto atthi, te uddissa amhākaṃ pabbajjā’’ti pabbajitvā thavikāsu patte pakkhipitvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu ca kammakāresu ca na koci sañjāni. 青年毕钵离(Pipphali-māṇava)回来沐浴后，登上殿堂，坐于华丽的床座上。随后，有人为他献上堪比转轮王的膳食。二人用完餐，待侍从退下后，便在僻静安乐处独坐。其时，青年对跋达说：“贤妻，你来此家时，带来了多少财富？”“夫君，五万五千车。”“那一切，以及这屋里八十七俱胝的财富、六十座机关控制的池塘等种种家产，我尽数赠予你。”“那么夫君您要去往何处？”“我将出家。”“夫君，我也正盼望着您的归来，我也要出家。”于他们而言，三有犹如一座燃烧的叶孤邸般现前。他们说道：“我等将出家。”便命人从市集取来已染成袈裟色的衣与土钵，互相剃除头发，说道：“我等出家，是为世间诸阿罗汉。”出家后，他们将钵放入袋中，挂于肩上，从殿堂走下。家中的奴仆与雇工，无一人认出他们。 Atha ne brāhmaṇagāmato nikkhamitvā dāsagāmadvārena gacchante ākappakutavasena dāsagāmavāsino sañjāniṃsu. Te rodantā pādesu patitvā ‘‘kiṃ amhe anāthe karotha, ayyā’’ti āhaṃsu. ‘‘Mayaṃ, bhaṇe, ‘tayo bhavā ādittapaṇṇasālā viyā’ti pabbajimha, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti. Tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā’’ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu. 尔时，他们从婆罗门村出来，经过奴隶村门口时，奴隶村的村民因其威仪而认出了他们。他们哭泣着，俯伏于其足下说：“尊者，你们为何要让我们变得无依无靠呢？”“诸位，我们因视三有如燃烧的草屋而出家。若要使你们一一成为自由人，百年也不够。你们自己洗头成为自由人，然后活下去吧。”说完，就在他们哭泣之时离开了。 Thero [Pg.295] purato gacchanto nivattitvā olokento cintesi – ‘‘ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati, ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’ti. Evaṃ koci pāpakena manasā padūsetvā apāyapūrako bhaveyya, imaṃ pahāya mayā gantuṃ vaṭṭatī’’ti cittaṃ uppādetvā purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. Bhaddāpi āgantvā vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā ‘ime pabbajitāpi vinā bhavituṃ na sakkontī’ti amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. Imasmiṃ dvedhāpathe tvaṃ etaṃ gaṇha, ahaṃ ekena gamissāmī’’ti. ‘‘Āma, ayya, mātugāmo ‘pabbajitānaṃ palibodho, pabbajitāpi vinā na bhavantī’ti amhākaṃ dosaṃ dasseyyu’’nti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha ‘‘satasahassakappapamāṇe addhāne kato mittasanthavo ajja bhijjati, tumheva dakkhiṇā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī’’ti vanditvā maggaṃ paṭipajji. Tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī ‘‘ahaṃ cakkavāḷasinerupabbatādayo dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī’’ti vadantī viya viravamānā akampittha. Ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnādi. 长老走在前面，回头看时心想：“这位跋陀·迦毗罗尼（Bhaddā Kāpilānī）是全瞻部洲最珍贵的女子，她正跟在我身后。有可能会有人这样想：‘这些出家人，即使出家了也无法分开，行为不当。’如此，有人会以邪恶之心而心生染污，从而堕入恶趣。我应当离开她前行。”他生起此念后，继续前行，看见一个岔路口，便停在路口上。跋陀也前来顶礼，然后站立一旁。于是他对她说：“贤善的跋陀，看见你这样的女子跟在我身后，广大群众若对我们心生不净，认为‘这些出家人即使出家了也无法分开’，他们就会因此而堕入恶趣。在这岔路口，你走这条路，我走另一条。”“是的，尊者。人们会指出我们的过错说：‘女人是出家人的障碍，他们即使出家了也无法分开。’”她如此说完，右绕三匝，以五体投地之礼于四处顶礼，然后举起光耀的合十之礼，说道：“于十万劫中结下的友谊，今日断绝了。您名为“右”，右边的路适合您；我们女人天生属“左”，左边的路适合我们。”顶礼之后，她走上了另一条路。在他们分道扬镳之时，这片大地咆哮着震动了，仿佛在说：“我虽能承载铁围山、须弥山等，却无法承载你们的功德。”天空响起了如雷之声，铁围山也随之轰鸣。 Sammāsambuddhopi veḷuvanamahāvihāre kuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā ‘‘kissa nu kho pathavī kampatī’’ti āvajjento ‘‘pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnaṃ guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī’’ti gandhakuṭito nikkhamma sayameva pattacīvaramādāya asītimahātheresu kañci anāpucchā tigāvutamaggaṃ paccuggamanaṃ katvā rājagahassa ca nālandāya ca antare bahuputtanigrodhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisinno pana aññatarapaṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā buddharaṃsiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇacchattasakaṭacakkakūṭāgārādippamāṇā buddharaṃsiyo ito [Pg.296] cito ca vippharantiyo vidhāvantiyo candasahassasūriyasahassauggamanakālaṃ viya kurumānā taṃ vanantaraṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇasiriyā samujjalatārāgaṇena viya gaganaṃ, supupphitakamalakuvalayena viya salilaṃ vanantaraṃ virocittha. Nigrodharukkhassa khandho pakatiyā seto hoti, pattāni nīlāni pakkāni rattāni. Tasmiṃ pana divase sabbo nigrodho suvaṇṇavaṇṇova ahosi. 正等觉者亦于竹林大精舍之孤邸中安坐，闻大地摇动之声，省察：“大地缘何而摇动？”继而了知：“乃毕钵离摩纳婆（Pippalimāṇava）与跋陀·迦毗罗尼（Bhaddā Kāpilānī）为我之故，舍无量财富而出家。于彼二人分别之处，因其功德之力，此大地发生震动。我亦应摄受彼等。”于是，世尊从香室出来，亲自拿取衣钵，未告知八十大长老中任何一位，便前行三伽浮多（gāvuta）之路迎接他们，于王舍城和那烂陀（Nālandā）之间的多子榕树下结跏趺坐。坐时，并非如普通粪扫衣者，而是显现佛陀威仪，放射八十肘佛光而坐。彼时，大小如叶伞、车轮、楼阁之佛光，四处散射奔流，令彼林野光明遍照，犹如千月千日同时升起。林野因三十二大士相之光辉而庄严灿烂，犹如天空因闪耀的星群而明亮，又如水面因盛开的红莲与青莲而美丽。此榕树之干，本为白色，叶为绿色，果实为红色，然于彼日，整棵榕树皆化为金色。 Mahākassapatthero taṃ disvā ‘‘ayaṃ amhākaṃ satthā bhavissati, imaṃ ahaṃ uddissa pabbajito’’ti diṭṭhaṭṭhānato paṭṭhāya onato gantvā tīsu ṭhānesu vanditvā ‘‘satthā me, bhante, bhagavā, sāvakohamasmi, satthā me, bhante, bhagavā, sāvakohamasmī’’ti (saṃ. ni. 2.154) āha. Atha naṃ bhagavā āha – ‘‘kassapa, sace tvaṃ imaṃ nipaccakāraṃ mahāpathaviyā kareyyāsi, sāpi dhāretuṃ na sakkuṇeyya. Tathāgatassa pana evaṃ guṇamahantataṃ jānatā tayā kato nipaccakāro mayhaṃ lomampi cāletuṃ na sakkoti. Nisīda, kassapa, dāyajjaṃ te dassāmī’’ti. Athassa bhagavā tīhi ovādehi upasampadaṃ adāsi. Datvā ca bahuputtanigrodhamūlato nikkhamitvā theraṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. Satthu sarīraṃ dvattiṃsamahāpurisalakkhaṇavicittaṃ, mahākassapassa sattamahāpurisalakkhaṇapaṭimaṇḍitaṃ, so kañcananāvāya pacchābaddho viya satthu padānupadikaṃ anugañchi. Satthā thokaṃ maggaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisajjākāraṃ dassesi. Thero ‘‘satthā nisīditukāmo’’ti ñatvā attano paṭapilotikaṃ saṅghāṭiṃ catugguṇaṃ katvā paññapesi. 大迦叶长老见到他，心想：“此人将成为我们的导师，我正是为了他而出家。”便从看见他的地方开始，俯身向前，于三处顶礼后说道：“尊者，世尊是我的导师，我是弟子；尊者，世尊是我的导师，我是弟子。”（《相应部》2.154）于是世尊对他说：“迦叶，你若对大地行此恭敬，连大地也无法承受。然而，你了知如来有如此伟大的功德，所作的恭敬连我一根毫毛都无法动摇。坐下吧，迦叶，我将授予你法嗣。”于是世尊以三教诫为他授具足戒。授戒后，世尊从多子榕树(Bahuputtanigrodha)下离开，让长老作为随行沙门，继续前行。世尊的身体为三十二大士相所庄严，大迦叶的身体为七种大士相所庄严。他犹如金舟系于船尾，步步紧随世尊的足迹。世尊走了一小段路，便离开道路，在一棵树下示意将要坐下。长老知道“世尊想要坐下”，便将自己的补缀僧伽梨(saṅghāṭi)折成四叠铺设。 Satthā tattha nisīditvā hatthena cīvaraṃ parimajjanto ‘‘mudukā kho tyāyaṃ, kassapa, paṭapilotikā saṅghāṭī’’ti āha (saṃ. ni. 2.154). So ‘‘satthā me saṅghāṭiyā mudubhāvaṃ kathesi, pārupitukāmo bhavissatī’’ti ñatvā ‘‘pārupatu, bhante, bhagavā saṅghāṭi’’nti āha. ‘‘Kiṃ tvaṃ pārupissasi, kassapā’’ti? ‘‘Tumhākaṃ nivāsanaṃ labhanto pārupissāmi, bhante’’ti. ‘‘Kiṃ pana tvaṃ, kassapa, imaṃ paribhogajiṇṇaṃ paṃsukūlaṃ dhāretuṃ sakkhissasi, mayā hi imassa paṃsukūlassa gahitadivase udakapariyantaṃ katvā mahāpathavī kampi, imaṃ buddhaparibhogajiṇṇacīvaraṃ [Pg.297] nāma na sakkā parittaguṇena dhāretuṃ, paṭibalenevidaṃ paṭipattipūraṇasamatthena jātipaṃsukūlikena dhāretuṃ vaṭṭatī’’ti vatvā therena saddhiṃ cīvaraṃ parivattesi. 世尊坐在那里，用手抚摸着那件衣说：“迦叶，你这件补缀的僧伽梨确实柔软。”（《相应部》2.154）他知道“世尊称赞我的僧伽梨柔软，想必是想披上”，便说：“尊者，请世尊披上这件僧伽梨吧。”“那你披什么呢，迦叶？”“尊者，如果能得到您的下衣，我便披上。”“可是迦叶，你能够受持这件我已穿用而破旧的粪扫衣（paṃsukūla）吗？要知道，我得到这件粪扫衣的那天，连以水为边际的大地都震动了。这种佛陀穿用过的旧衣，不是德行浅薄者能受持的，只有具足能力、修行圆满、真正的粪扫衣行者才适合受持。”说完，世尊便与长老交换了衣。 Evaṃ cīvaraṃ parivattetvā therassa cīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ khaṇe acetanāpi ayaṃ mahāpathavī ‘‘dukkaraṃ, bhante, akattha, attano pārutacīvaraṃ sāvakena parivattitapubbaṃ nāma nāhosi, ahaṃ tumhākaṃ guṇaṃ dhāretuṃ na sakkomī’’ti vadantī viya udakapariyantaṃ katvā kampi. Theropi ‘‘laddhaṃ me buddhānaṃ paribhogacīvaraṃ, kiṃ me idāni uttari kattabba’’nti unnatiṃ akatvā satthu santikeyeva terasa dhutaguṇe samādāya sattadivasamattaṃ puthujjano ahosi. Aṭṭhame divase saha paṭisambhidāhi arahattaṃ pāpuṇi. Atha naṃ satthā ‘‘kassapo, bhikkhave, candūpamo kulāni upasaṅkamati, apakasseva kāyaṃ apakassa cittaṃ niccanavako kulesu appagabbho’’ti (saṃ. ni. 2.146) evamādinā pasaṃsitvā aparabhāge ariyagaṇamajjhe nisinno ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti (a. ni. 1.188, 191) dhutavādānaṃ aggaṭṭhāne ṭhapesi. 如此交换衣后，世尊披上长老的衣，长老则披上世尊的衣。就在那一刻，连无情的大地也震动起来，直达水界，仿佛在说：“尊者，您做了一件难行之事！将自己所穿之衣与弟子交换，此事从未有过。我实在无法承受您二位的功德啊！”长老也没有因此生起骄慢心，心想：“我已得到佛陀穿过的衣，现在还需再做什么呢？”他就在世尊面前受持了十三种头陀支(dhutaguṇa)，于七日间仍是凡夫。到了第八日，他便连同四无碍解(paṭisambhidā)证得了阿罗汉果。之后，世尊称赞他说：“诸比丘，迦叶就像月亮一样走近各家，收摄其身，收摄其心，在各家中总是谦下而不鲁莽。”（《相应部》2.146）后来，在圣弟子众中，世尊安坐后宣布：“诸比丘，在我的声闻比丘弟子中，持头陀行者，当以大迦叶为第一。”（《增支部》1.188, 191）于是将他立为持头陀行者的第一人。 398. Evaṃ bhagavatā etadaggaṭṭhāne ṭhapito āyasmā mahākassapo mahāsāvakabhāvaṃ patto attano pubbakammaṃ saritvā somanassavasenaṃ pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Tattha padumuttarassāti tassa kira bhagavato mātukucchito nikkhamanakālato paṭṭhāya pādānaṃ nikkhepanasamaye akkantakkantapāde satasahassapattā padumā pathaviṃ bhinditvā uṭṭhahiṃsu. Tasmāssa taṃ nāmaṃ ahosi. Sakalasattanikāyesu ekekena satasatapuññe kate tassa puññassa sataguṇapuññānaṃ katattā bhagavatoti attho. Lokajeṭṭhassa tādinoti sattalokassa padhānabhūtassa iṭṭhāniṭṭhesu akampiyabhāvaṃ pattattā tādino. Nibbute lokanāthamhīti sattalokassa paṭisaraṇabhūte bhagavati khandhaparinibbānena parinibbute, adassanaṃ gateti attho. Pūjaṃ kubbanti santhunoti sadevakassa lokassa sāsanato ‘‘satthā’’ti laddhanāmassa bhagavato sādhukīḷaṃ kīḷantā pūjaṃ karontīti sambandho. 398. 世尊如此将具寿大迦叶安置于最上之位，证得大弟子身份后，回忆起自己往昔之业，心生欢喜，宣说其往昔本行，以“于莲花上佛(Padumuttara)世尊”等语开始。其中，“莲花上佛”是说，那位世尊从母胎出生之时起，每当他双足落地，足迹所至之处，皆有十万瓣的莲花破土而出，因此他得此名。被称为“世尊”，是因为在所有众生中，每一位众生所作的百种福业，他所作的福业是其百倍之多。“于世间最上者、如是者”是说，他是众生世界的首领，于可意与不可意之事皆不动摇，故为“如是者”。“于世间依怙主涅槃时”是说，作为众生世界皈依的世尊，以蕴之般涅槃而般涅槃，意即不再被看见。“他们作供养并赞颂”，是说他们对那位因其教导而被天人世间尊为“导师”的世尊，以善妙的仪式进行供养，这是其中的关联。 399. Aggiṃ [Pg.298] cinantī janatāti janasamūhā āḷāhanatthāya aggiṃ cinantā rāsiṃ karontā āsamantato moditā santuṭṭhā pakārena moditā santuṭṭhā pūjaṃ karontīti sambandho. Tesu saṃvegajātesūti tesu janasamūhesu saṃvegappattesu utrāsaṃ labhantesu me mayhaṃ pīti hāso udapajjatha pātubhavīti attho. 399. “众人聚集火”，是说众人为了火葬而聚集柴薪，堆积成堆，四处欢欣喜悦，以各种方式欢喜满足地作供养，这是其中的关联。“当他们生起悚惧时”，是说当那些人众感到惊恐，生起悚惧之情时，我的喜悦和欢笑便生起了，这是其中的含义。 400. Ñātimitte samānetvāti mama bandhusahāye samānetvā rāsiṃ katvā. Mahāvīro bhagavā parinibbuto adassanaṃ agamāsīti idaṃ vacanaṃ abraviṃ kathesinti sambandho. Handa pūjaṃ karomaseti handāti vossaggatthe nipāto, tena kāraṇena mayaṃ sabbe samāgatā pūjaṃ karomāti attho. Seti nipāto. 400. “召集亲友后”，是说召集我的亲属和同伴，使他们聚集一处。“‘大雄世尊已般涅槃，不再显现’，我说了此话”，这是其中的关联。“来，让我们作供养！”，其中“来”(handa)是用于敦促的虚词，其义为：因此，我们大家聚集起来作供养。“se”是虚词。 401. Sādhūti te paṭissutvāti te mama ñātimittā sādhu iti sundaraṃ bhaddakaṃ iti paṭisuṇitvā mama vacanaṃ sampaṭichitvā me mayhaṃ bhiyyo atirekaṃ hāsaṃ pītiṃ janiṃsu uppādesunti attho. 401. “他们应诺‘善哉’”是说：我那些亲友应答“善哉”，即“好”、“吉祥”，他们接受了我的话，为我更增添了欢笑与喜悦，使其生起。这是此中义。 402. Tato attano katapuññasañcayaṃ dassento buddhasmiṃ lokanāthamhītiādimāha. Satahatthaṃ uggataṃ ubbiddhaṃ diyaḍḍhahatthasataṃ vitthataṃ, vimānaṃ nabhasi ākāse uggataṃ agghiyaṃ, sukataṃ sundarākārena kataṃ, katvā kāretvā ca puññasañcayaṃ puññarāsiṃ kāhāsiṃ akāsinti sambandho. 402. 其后，为显示自己所积累的福德，他说了以“于佛陀、世间依怙主”等开头的偈颂。“一座天宫，一百肘高，一百五十肘宽，升于天空、虚空中，它庄严、善造——即形态优美地造成——我通过自造或使造而造作了福德的积聚，即福德堆”，这是与“我已造作”（akāsiṃ）的关联。 403. Katvāna agghiyaṃ tatthāti tasmiṃ cetiyapūjanaṭṭhāne tālapantīhi tālapāḷīhi cittitaṃ sobhitaṃ agghiyaṃ katvāna kāretvā ca sakaṃ cittaṃ attano cittaṃ pasādetvā cetiyaṃ pūjayuttamanti uttamaṃ buddhadhātunidhāpitaṃ cetiyaṃ pūjayinti sambandho. 403. “于彼处造庄严之物后”是说：在那供养塔庙之处，以成行成列的棕榈叶装饰美化，通过自造或使造而造了庄严之物后；“令自心澄净”，即令自己的心清净后；“我供养最上之塔”，这是与“我供养那安奉了佛陀舍利的最上塔庙”的关联。 404. Tassa cetiyassa mahimaṃ dassento aggikkhandhovātiādimāha. Tattha aggikkhandhovāti ākāse jalamāno aggikkhandhova aggirāsi iva taṃ cetiyaṃ sattahi ratanehi jalati phullito vikasitapuppho sālarukkharājā iva ākāse indalaṭṭhīva indadhanu iva ca catuddisā catūsu disāsu obhāsati vijjotatīti sambandho. 404. 为显示此塔庙的威力，他说了以“如火聚”等开头的偈颂。其中“如火聚”是说：那塔庙犹如空中燃烧的火聚，如同火堆，以七宝闪耀；如花朵盛开的娑罗树王，又如空中的帝释柱和彩虹，向四方照耀辉映。这是其中的关联。 405. Tattha [Pg.299] cittaṃ pasādetvāti tasmiṃ jotamānadhātugabbhamhi cittaṃ manaṃ pasādetvā somanassaṃ katvā tena cittappasādena bahuṃ anekappakāraṃ kusalaṃ puññaṃ katvāna ‘‘dhātugabbhe ca sāsane ca ettakāni puññāni mayā katānī’’ti evaṃ puññakammaṃ saritvāna kālaṃkatvā tidasaṃ tāvatiṃsabhavanaṃ suttappabuddho viya ahaṃ upapajjiṃ jātoti sambandho. 405. “于彼处令心澄净后”是说：在那闪耀的舍利室中，令心意澄净，生起喜悦；以此净信之心，造作了许多各种善业福德后；忆念起所作的福业：“我在舍利室与教法中，造作了如是多的福德”；就这样，命终之后，我如从睡梦中醒来一般，投生于提达萨天（Tidasa），即忉利天（Tāvatiṃsa）。这是其中的关联。 406. Attano uppannadevaloke laddhasampattiṃ dassento sahassayuttantiādimāha. Tattha hayavāhiṃ sindhavasahassayojitaṃ dibbarathaṃ adhiṭṭhito. Sattahi bhūmīhi saṃ suṭṭhu uggataṃ ubbiddhaṃ uccaṃ mayhaṃ bhavanaṃ vimānaṃ ahosīti attho. 406. 为示现在天界所获得的成就，他说了以“千马所驾”等为开头的偈颂。此中，（他）乘坐着由一千匹信度(sindhava)骏马所驾驭的天车。其义为：我的殿宇，我的天宫，由七层构成，巍然升起，高耸庄严。 407. Tasmiṃ vimāne sabbasovaṇṇamayā sakalasovaṇṇamayāni kūṭāgārasahassāni ahuṃ ahesunti attho. Sakatejena attano ānubhāvena sabbā dasa disā pabhāsayaṃ obhāsentāni jalanti vijjotantīti sambandho. 407. 在那座天宫中，有一千座完全由黄金所造的重阁。它们凭借自身的光辉与威力，光芒四射，照耀所有十方。 408. Tasmiṃ mayhaṃ pātubhūtavimāne aññepi niyyūhā pamukhasālāyo santi vijjanti. Kiṃ bhūtā? Lohitaṅgamayā rattamaṇimayā tadā tepi niyyūhā catasso disā ābhāya pabhāya jotantīti sambandho. 408. 在我显现的天宫中，还有其他的塔楼与主厅。它们由红宝石所造，当时亦以其光辉照耀四方。 410. Sabbe deve sakalachadevaloke deve abhibhomi abhibhavāmi. Kassa phalanti ce? Mayā katassa puññakammassa idaṃ phalanti attho. 410. 我超越了整个六欲天界的所有天神。若问：“这是什么的果报？”其义为：这是我所造福业的果报。 411. Tato manussasampattiṃ dassento saṭṭhikappasahassamhītiādimāha. Tattha ito kappato heṭṭhā saṭṭhisahassakappamatthake cāturanto catumahādīpavanto vijitāvī sabbaṃ paccatthikaṃ vijitavanto ahaṃ ubbiddho nāma cakkavattī rājā hutvā pathaviṃ āvasiṃ rajjaṃ kāresinti sambandho. 411. 然后，为示现人间的成就，他说了以“于六万劫”等为开头的偈颂。其义为：于此劫之前的第六万劫时，我曾是一位名为优毗达(Ubbiddha)的转轮王，拥有四大洲，战胜所有敌人，统治大地。此为关联。 412-4. Tatheva bhaddake kappeti pañcabuddhapaṭimaṇḍitattā bhaddake nāma kappe. Tiṃsakkhattuṃ tiṃsajātiyā catudīpamhi issaro padhāno cakkaratanādīhi [Pg.300] sattahi ratanehi sampanno samaṅgībhūto sakakammābhiraddho attano kamme dasa rājadhamme abhiraddho allīno cakkavattī rājā amhī ahosinti sambandho. Attano cakkavattikāle anubhūtasampattiṃ dassento ‘‘tatthāpi bhavanaṃ mayha’’ntiādimāha. Tattha tasmiṃ cakkavattirajjamhi mayhaṃ bhavanaṃ mama pāsādaṃ indalaṭṭhīva uggataṃ ākāse ṭhitavijjotamānā vijjullatā iva uggataṃ sattabhūmikādibhedehi uccaṃ āyāmato dīghato ca uccato ca catuvīsatiyojanaṃ vitthārato dvādasayojanaṃ ahosīti sambandho. Sabbesaṃ janānaṃ manaṃ allīnabhāvena rammaṇaṃ nāma nagaraṃ ahosīti attho. Daḷhehi dvādasahatthehi vā tiṃsahatthehi vā uccehi pākāratoraṇehi sampannanti dasseti. 412-4. 同样，在贤劫(bhaddakappa)中：因由五佛庄严，故名为贤劫。我曾三十次为四大洲之主，具足轮宝等七宝，乐于奉行自己的职责——十王法，曾是转轮王。此为关联。为开示作转轮王时所体验的财富，他说了“在那里我的宫殿……”等。在那转轮王的国度中，我的宫殿如因陀罗(Inda)的旗杆般升起，又如空中闪耀的电光之藤般升起，有七层等差别，长与高二十四由旬，宽十二由旬。此为关联。因其能令众人之心依恋，故城市名为“悦乐”(Rammaṇa)。此为义。此亦开示其具足坚固的、十二或三十肘高的城墙与牌楼。 415-20. Tadaḍḍhakaṃ tato aḍḍhakaṃ aḍḍhatiyasatayojananti attho. Pakkhittā paṇṇavīsatīti vīsatiāpaṇapakkhittaṃ nirantaraṃ vīthiparicchedanti attho. Brāhmaññakulasambhūtoti brāhmaṇakule sujāto. Sesaṃ vuttanayattā suviññeyyamevāti. 415-20. “其一半”(Tadaḍḍhakaṃ)，义为二百五十由旬。“投入二十五”(Pakkhittā pañcavīsati)，其义为：投入二十家商店，不间断地划分街道。“生于婆罗门家”(Brāhmaññakulasambhūto)，即是在婆罗门家族中善生(sujāta)。其余部分，因已按所述方式，故易于了知。 Mahākassapattheraapadānavaṇṇanā samattā. 摩诃迦叶长老本行释义终。 3-4. Anuruddhattheraapadānavaṇṇanā 3-4. 阿那律长老本行释义 Sumedhaṃ bhagavantāhantiādikaṃ āyasmato anuruddhattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle vibhavasampanne kuṭumbikakule nibbatti. Vayappatto ekadivasaṃ vihāraṃ gantvā satthu santike dhammaṃ suṇanto satthārā ekaṃ bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ dānaṃ patthetvā satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā sattame divase bhagavato bhikkhusaṅghassa ca uttamāni vatthāni datvā paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā ‘‘anāgate gotamassa sammāsambuddhassa sāsane dibbacakkhukānaṃ aggo bhavissatī’’ti byākāsi. Sopi tattha puññāni karonto satthari parinibbute sattayojanike kanakathūpe [Pg.301] bahukaṃsapātiyo dīparukkhehi dīpakapallikāhi ca ‘‘dibbacakkhuñāṇassa upanissayo hotū’’ti uḷāraṃ dīpapūjaṃ akāsi. Evaṃ yāvajīvaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle bārāṇasiyaṃ kuṭumbikagehe nibbattitvā viññutaṃ patto satthari parinibbute niṭṭhite yojanike kanakathūpe bahukaṃsapātiyo sappimaṇḍassa pūretvā majjhe ca ekekaṃ guḷapiṇḍaṃ ṭhapetvā mukhavaṭṭiyā mukhavaṭṭiṃ phusāpento cetiyaṃ parikkhipāpesi. Attanā gahitakaṃsapātiṃ sappimaṇḍassa pūretvā sahassavaṭṭiyo jālāpetvā sīse ṭhapetvā sabbarattiṃ cetiyaṃ anupariyāyi. 以“苏美达世尊……”等为开头的，是具寿阿那律(Anuruddha)长老的本行谭。这位长老也已于过去诸佛前发愿，于各处轮回中积累种种能带来解脱的福德，在莲花上佛(Padumuttara)的时代，他生于富裕的居士家中。成年后，一日前往寺院，在导师座前听闻法时，看见导师将一位具有天眼的比丘安置在第一的位置，自己也渴望获得那个地位，于是为十万比丘围绕的世尊举行了七日的大布施，第七天，用最上等的衣物供养世尊和比丘僧团，并发下誓愿。导师看见他没有障碍必定能成就，便预言说：“未来在乔达摩正等觉者的教法中，你将会是天眼第一。”他也继续在那里行善，导师般涅槃后，在七由旬大的金塔，用许多铜钵、灯树和灯盏，做盛大的点灯供养，发愿道：“愿此功德成为获得天眼智的助缘。”这样一生行善，在天人和人间轮回，到了迦叶佛的时代，他出生在波罗奈(Bārāṇasī)的居士家中，长大后，导师般涅槃，在一由旬大的金塔建成后，他让人用许多铜钵装满酥油，并在每个铜钵的中央放一块糖，用灯芯将钵口连接起来，环绕着塔。他自己则将一个装满酥油的铜钵顶在头上，点燃一千支灯芯，整夜绕行佛塔。 Evaṃ tasmimpi attabhāve yāvajīvaṃ kusalaṃ katvā devaloke nibbattitvā tattha yāvatāyukaṃ ṭhatvā tato cuto anuppanne buddhe bārāṇasiyaṃyeva duggatakule nibbatti, ‘‘annabhāro’’tissa nāmaṃ ahosi. So sumanaseṭṭhissa nāma gehe kammaṃ karonto jīvati. Ekadivasaṃ so upariṭṭhaṃ nāma paccekabuddhaṃ nirodhasamāpattito vuṭṭhāya gandhamādanapabbatato ākāsenāgantvā bārāṇasīnagaradvāre otaritvā cīvaraṃ pārupitvā nagare piṇḍāya carantaṃ disvā pasannamānaso pattaṃ gahetvā attano atthāya ṭhapitaṃ bhāgabhattaṃ patte pakkhipitvā paccekabuddhassa dātukāmo ārabhi. Bhariyāpissa attano bhāgabhattañca tattheva pakkhipi. So taṃ netvā paccekabuddhassa hatthe ṭhapesi. Paccekabuddho taṃ gahetvā anumodanaṃ katvā pakkāmi. Taṃ divasaṃ sumanaseṭṭhissa chatte adhivatthā devatā – ‘‘aho dānaṃ, paramadānaṃ, upariṭṭhe suppatiṭṭhita’’nti mahāsaddena anumodi. Taṃ sutvā sumanaseṭṭhi – ‘‘evaṃ devatāya anumoditaṃ idameva uttamadāna’’nti cintetvā tattha pattiṃ yāci. Annabhāro pana tassa pattiṃ adāsi. Tena pasannacitto sumanaseṭṭhi tassa sahassaṃ datvā ‘‘ito paṭṭhāya tuyhaṃ sahatthena kammakaraṇakiccaṃ natthi, patirūpaṃ gehaṃ katvā niccaṃ vasāhī’’ti āha. 如此，他在那一世尽其一生行善，死后转生到天界，在那里寿尽而终。于佛陀未出世时，他投生于波罗奈(Bārāṇasī)的贫困之家，名为运食(Annabhāra)。他在须摩那(Sumana)长者家中做工维生。一日，他看见一位名为优波离吒(Upariṭṭha)的辟支佛从灭尽定出定，自香醉山乘空而来，降于波罗奈城门，披上衣，入城乞食。他见后心生欢喜，拿起（辟支佛的）钵，将为自己所备的饭食放入钵中，欲供养辟支佛。其妻亦将自己的那份饭食放入其中。他拿着那个钵，放在辟支佛手中。辟支佛接过后，为他随喜，然后离去。是日，居于须摩那长者伞盖的天神大声随喜道：“啊，布施！殊胜的布施！善安立于优波离吒！”须摩那长者听后心想：“能令天神如此随喜，此必为最上布施。”于是向运食请求分享功德。运食便将功德分给了他。须摩那长者心生欢喜，给了他一千（钱），并说：“从今以后，你无须亲手劳作了，建造一所合适的房屋，安住下来吧。” Yasmā nirodhasamāpattito vuṭṭhitassa paccekabuddhassa dinnapiṇḍapāto taṃ divasameva uḷāravipāko hoti, tasmā sumanaseṭṭhi rañño santikaṃ gacchanto taṃ gahetvā agamāsi. Rājā pana taṃ ādaravasena olokesi. Seṭṭhi – ‘‘mahārāja, ayaṃ oloketabbayuttoyevā’’ti vatvā [Pg.302] tadā tena katakammaṃ attanāpissa sahassadinnabhāvañca kathesi. Taṃ sutvā rājā tassa tussitvā sahassaṃ datvā ‘‘asukasmiṃ ṭhāne gehaṃ katvā vasāhī’’ti gehaṭṭhānamassa āṇāpesi. Tassa taṃ ṭhānaṃ sodhāpentassa mahantā mahantā nidhikumbhiyo uṭṭhahiṃsu. So tā disvā rañño ārocesi. Rājā sabbaṃ dhanaṃ uddharāpetvā rāsikataṃ disvā – ‘‘ettakaṃ dhanaṃ imasmiṃ nagare kassa gehe atthī’’ti pucchi. ‘‘Na kassaci, devā’’ti. ‘‘Tena hi ayaṃ annabhāro imasmiṃ nagare mahādhanaseṭṭhi nāma hotū’’ti taṃ divasameva tassa seṭṭhichattaṃ ussāpesi. 由于供养从灭尽定出定的辟支佛之食物，当天即能获得巨大果报，因此苏摩那长者（Sumanaseṭṭhi）前往国王处时，便带着运食去了。国王则恭敬地看着他。长者说：“大王，此人确实值得一看。”说完，便讲述了运食所做的善业，以及自己付予他一千钱之事。国王听后心生欢喜，赏赐他一千钱，并为他指定宅地，命令道：“在某处建造房屋居住吧。”当他清理那块地时，许多巨大的宝藏瓮显现了出来。他看见后，便禀告国王。国王命人将所有财宝取出，看到堆积如山，便问道：“在这座城里，谁家有如此多的财富？”“天王，谁家也没有。”“既然如此，就让这位运食（Annabhāra）成为此城的大富长者吧。”国王当天就为他升起了长者伞盖。 So seṭṭhi hutvā yāvajīvaṃ kalyāṇakammaṃ katvā devaloke nibbatto, dīgharattaṃ devamanussesu saṃsaritvā amhākaṃ bhagavato uppajjanakakāle kapilavatthunagare sukkodanasakkassa gehe paṭisandhiṃ gaṇhi. Tassa jātassa anuruddhoti nāmaṃ akaṃsu. So mahānāmasakkassa kaniṭṭhabhātā bhagavato cūḷapitu putto paramasukhumālo mahāpuñño ahosi. Suvaṇṇapātiyaṃyeva cassa bhattaṃ uppajji. Athassa mātā ekadivasaṃ ‘‘mama putto natthīti padaṃ na jānāti, taṃ jānāpessāmī’’ti cintetvā ekaṃ suvaṇṇapātiṃ tucchakaṃyeva aññāya suvaṇṇapātiyā pidahitvā tassa pesesi, antarāmagge devatā taṃ, dibbapūvehi pūresuṃ. Evaṃ mahāpuñño tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu alaṅkatanāṭakitthīhi parivuto devo viya mahāsampattiṃ anubhavi. 他成为长者后，一生行善，命终后投生于天界。在天界与人间长久轮回后，于我等世尊出世时，在迦毗罗卫城释迦族白饭王（Sukkodana）的家中投生。他出生后，被取名为阿那律。他是摩诃男的弟弟，是世尊叔父的儿子，极为娇贵，福报广大。他的食物甚至会自然出现在金钵中。有一天，他的母亲心想：“我的儿子不知道‘无’这个词，我要让他知道。”于是她拿一个空金钵，用另一个金钵盖住后派人送给他。在途中，天神们用天界的糕点装满了它。就这样，这位大福报者在三座适合三季居住的宫殿里，被盛装的舞女们围绕着，如天神般享受着巨大的财富。 Amhākampi bodhisatto tasmiṃ samaye tusitapurā cavitvā suddhodanamahārājassa aggamahesiyā kucchimhi nibbattitvā anukkamena vuddhippatto ekūnatiṃsa vassāni agāramajjhe vasitvā mahābhinikkhamanaṃ nikkhamitvā anukkamena paṭividdhasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā isipatane migadāye dhammacakkaṃ pavattetvā lokānuggahaṃ karonto rājagahaṃ gantvā veḷuvane vihāsi. Tadā suddhodanamahārājā – ‘‘putto kira me rājagahaṃ anuppatto; gacchatha, bhaṇe, mama puttaṃ ānethā’’ti sahassasahassaparivāre dasa amacce pesesi. Te sabbe ehibhikkhupabbajjāya pabbajiṃsu. Tesu udāyittherena cārikāgamanaṃ āyācito bhagavā vīsatisahassakhīṇāsavaparivuto rājagahato nikkhamitvā [Pg.303] kapilavatthupuraṃ gantvā ñātisamāgame anekāni pāṭihāriyāni dassetvā pāṭihāriyavicittaṃ dhammadesanaṃ kathetvā mahājanaṃ amatapānaṃ pāyetvā dutiyadivase pattacīvaramādāya nagaradvāre ṭhatvā ‘‘kiṃ nu kho kulanagaraṃ āgatānaṃ sabbabuddhānaṃ āciṇṇa’’nti āvajjamāno ‘‘sapadānaṃ piṇḍāya caraṇaṃ āciṇṇa’’nti ñatvā sapadānaṃ piṇḍāya carati. Rājā ‘‘putto te piṇḍāya caratī’’ti sutvā turitaturito āgantvā antaravīthiyaṃ dhammaṃ sutvā attano nivesanaṃ pavesetvā mahantaṃ sakkārasammānaṃ akāsi. Bhagavā tattha kattabbaṃ ñātisaṅgahaṃ katvā rāhulakumāraṃ pabbājetvā nacirasseva kapilavatthunagarato mallaraṭṭhe cārikaṃ caramāno anupiyambavanaṃ pāpuṇi. 我们的菩萨在当时从兜率天辞世，投生于净饭大王的首席王后胎中，依次成长，于在家中生活了二十九年后，行大出离。他依次证得一切知智，在菩提座度过七个七日，于仙人堕处的鹿野苑转动法轮，利益世间，然后前往王舍城，住在竹林。当时净饭大王听说：“我的儿子据说已抵达王舍城。去吧，把我的儿子带来。”便派遣了十位大臣，每位各带一千随从。他们全都以“善来比丘”的方式出家了。其中，优陀夷长老请求世尊游行，世尊便带领两万漏尽者，从王舍城出发，前往迦毗罗卫城。在会见亲族时，他示现了种种神通，宣说了以神通庄严的奇妙法义，令大众饮下不死甘露。第二日，他拿了衣钵，立于城门，思惟道：“过去诸佛来到自己的故乡都做什么？”得知“挨家挨户次第乞食是其惯例”后，便挨家挨户地行乞。国王听说“你的儿子在乞食”，便急忙赶来，在街巷中听闻佛法后，将世尊迎入自己的住所，致以盛大的恭敬与供养。世尊在那里做了应做的利益亲族之事，度罗睺罗王子出家。不久，世尊离开迦毗罗卫城，在末罗国（Mallaraṭṭha）游行时，到达阿奴比亚芒果林（Anupiyambavana）。 Tasmiṃ samaye suddhodanamahārājā sākiyagaṇaṃ sannipātetvā āha – ‘‘sace mama putto agāraṃ ajjhāvasissa, rājā abhavissa cakkavattī sattaratanasampanno khattiyagaṇaparivāro, nattāpi me rāhulakumāro khattiyagaṇena saddhiṃ taṃ parivāretvā acarissa, tumhepi etamatthaṃ jānātha. Idāni pana mama putto buddho jāto, khattiyāvāssa parivārā hontu, tumhe ekekakulato ekekaṃ dārakaṃ dethā’’ti. Evaṃ vutte ekappahāreneva dveasītisahassakhattiyakumārā pabbajiṃsu. 其时，净饭大王(Suddhodanamahārājā)召集释迦族众后说道：“若我儿居家，则会成为七宝具足、刹帝利众围绕的转轮王，我孙罗睺罗童子亦会与刹帝利众一同围绕、侍奉于他，此事你们亦知晓。而今我儿已成佛陀，当有刹帝利为其眷属。汝等各族各献一子。”此言一出，即有八万二千位刹帝利童子出家。 Tasmiṃ samaye mahānāmo sakko kuṭumbasāmiko, so attano kaniṭṭhaṃ anuruddhaṃ sakkaṃ upasaṅkamitvā etadavoca – ‘‘etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti, amhākañca kulā natthi koci agārasmā anagāriyaṃ pabbajito, tena hi tvaṃ vā pabbajāhi, ahaṃ vā pabbajissāmī’’ti. Taṃ sutvā anuruddho gharāvāse ruciṃ akatvā attasattamo agārasmā anagāriyaṃ pabbajito. Tassa pabbajjānukkamo saṅghabhedakakkhandhake (cūḷava. 330 ādayo) āgatoyeva. Evaṃ anupiyaṃ gantvā pabbajitesu pana tesu tasmiṃyeva antovasse bhaddiyatthero arahattaṃ pāpuṇi, anuruddhatthero dibbacakkhuṃ nibbattesi, devadatto aṭṭha samāpattiyo nibbattesi, ānandatthero sotāpattiphale patiṭṭhāsi, bhagutthero ca kimilatthero ca pacchā arahattaṃ pāpuṇiṃsu. Tesaṃ sabbesampi therānaṃ attano attano āgataṭṭhānesu pubbapatthanābhinīhāro āvi bhavissati. Ayaṃ anuruddhatthero dhammasenāpatissa [Pg.304] santike kammaṭṭhānaṃ gahetvā cetiyaraṭṭhe pācīnavaṃsadāyaṃ gantvā samaṇadhammaṃ karonto satta mahāpurisavitakke vitakkesi, aṭṭhame kilamati. Satthā ‘‘anuruddho aṭṭhame mahāpurisavitakke kilamatī’’ti ñatvā ‘‘tassa saṅkappaṃ pūressāmī’’ti tattha gantvā paññattavarabuddhāsane nisinno aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā catupaccayasantosabhāvanārāmapaṭimaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ kathetvā ākāse uppatitvā bhesakalāvanameva gato. 尔时，释迦族人摩诃男（Mahānāma）是一位家主，他去到其弟释迦族人阿那律面前说：“亲爱的阿那律，如今许多有名的释迦族青年都已追随世尊出家，而我们家族还没有人从在家出家。所以，要么你出家，要么我出家。”听了这话，阿那律对在家生活不感兴趣，便作为第七人从在家出家。他出家的过程，已记载于《律藏·小品·僧团分裂犍度》（Cūḷavagga 330ff.）。就这样，他们前往阿奴夷（Anupiya）出家。在那次雨季安居期间，跋提（Bhaddiya）长老证得了阿罗汉果，阿那律长老生起了天眼，提婆达多获得了八种等至，阿难长老安住于入流果，婆求（Bhagu）长老和金毗罗长老后来也证得了阿罗汉果。所有这些长老，他们各自在过去所发的愿，都将在各自出现之处显现。这位阿那律长老从法将（dhammasenāpati）那里领受业处后，前往支提国（Cetiyaraṭṭha）的东方竹林（Pācīnavaṃsadāya），在修习沙门法时，思惟着七种大士的思惟，到第八种时感到疲倦。世尊知道“阿那律在第八种大士的思惟时感到疲倦”，心想“我要圆满他的思惟”，便前往那里，坐在预设好的殊胜佛座上，圆满了第八种大士的思惟后，开示了以四资具知足、乐于修行为庄严的大圣种姓之道，然后腾空而起，返回了鞞沙迦罗林（Bhesakaḷāvana）。 Thero tathāgate gatamatteyeva tevijjo mahākhīṇāsavo hutvā ‘‘satthā mayhaṃ manaṃ jānitvā āgantvā aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā adāsi, so ca me manoratho matthakaṃ patto’’ti buddhānaṃ dhammadesanaṃ attano ca paṭivedhadhammaṃ ārabbha imā udānagāthā abhāsi – 就在如来离去后，长老即成为三明具足者、大漏尽者，心想：“导师了知我的心意，前来圆满了第八种大士思惟并传授给我，我的心愿已达究竟。”他针对诸佛的法教以及自己所证悟的法，诵出了这些自说偈： ‘‘Mama saṅkappamaññāya, satthā loke anuttaro; Manomayena kāyena, iddhiyā upasaṅkami. 了知我思惟，世间无上师；以神通威力，意生身来至。 ‘‘Yadā me ahu saṅkappo, tato uttari desayi; Nippapañcarato buddho, nippapañcamadesayi. 我心念初起，佛陀更深说；佛乐无戏论，亦说无戏论法。 ‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato; Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. (theragā. 901-903); 我因悟法乐，安住教法中。三明皆已证，世尊教令成。 Atha naṃ aparabhāge satthā jetavane mahāvihāre viharanto ‘‘dibbacakkhukānaṃ bhikkhūnaṃ anuruddho aggo’’ti (a. ni. 1.192) aggaṭṭhāne ṭhapesi. 之后，世尊住在祇陀林大寺时，将阿那律安置在“天眼比丘中第一”的最高位置（《增支部》1.192）。 421. Evaṃ so bhagavato santikā dibbacakkhukānaṃ aggaṭṭhānaṃ labhitvā attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento sumedhaṃ bhagavantāhantiādimāha. Tattha sundarā upaṭṭhāpanapaññā maggaphalapaññā vipassanāpaññā catupaṭisambhidādisaṅkhātā medhā yassa bhagavato so sumedho, taṃ sumedhaṃ bhāgyasampannattā bhagavantaṃ lokassa jeṭṭhaṃ seṭṭhaṃ padhānabhūtaṃ saṃsārato paṭhamaṃ niggataṃ narānaṃ āsabhaṃ purecārikaṃ vūpakaṭṭhaṃ vivekabhūtaṃ gaṇasaṅgaṇikārāmato apagataṃ viharantaṃ ahaṃ addasanti sambandho. 421. 如是，他从世尊处获得天眼第一的地位后，忆念自己过去世的业行，以喜悦之心宣说自己的本生事迹，以“我得见善慧（Sumedha）世尊……”等偈颂开头。于此，“善慧”是指那位世尊，他的智慧（medhā）是美妙的，即所谓的念住智慧、道果智慧、观（vipassanā）智、四无碍解等。“世尊”（bhagavantaṃ）是因为他具足祥瑞。他是世间最长者、最胜者、最主要者，最先出离轮回者，人中之雄，引领者，远离者，独处者，已离群居之乐而安住者。“我得见”（ahaṃ addasaṃ）与以上这些词相连接。 422. Sabbadhammānaṃ [Pg.305] sayameva buddhattā sambuddhaṃ, upagantvāna samīpaṃ gantvāti attho. Añjaliṃ paggahetvānāti dasaṅgulipuṭaṃ muddhani katvāti attho. Sesaṃ uttānatthameva. 422. 因独自觉悟一切法，故为正自觉者；走近，即前往亲近之意。合掌，即以十指并拢置于头顶之意。其余文义显而易见。 430. Divā rattiñca passāmīti tadā devaloke ca manussaloke ca uppannakāle maṃsacakkhunā samantato yojanaṃ passāmīti attho. 430. “无论昼夜都能看见”的意思是，当时我生于天界和人间时，用肉眼能够看到周围一由旬的范围。 431. Sahassalokaṃ ñāṇenāti paññācakkhunā sahassacakkavāḷaṃ passāmīti attho. Satthu sāsaneti idāni gotamassa bhagavato sāsane. Dīpadānassa dīpapūjāya idaṃ phalaṃ, iminā phalena dibbacakkhuṃ anuppatto paṭiladdho uppādesinti attho. 431. “以智慧见千世界”是指以智慧之眼能见到千轮围世界的意思。“于导师的教法中”是指现在于乔达摩世尊的教法中。此乃灯施、灯供养之果，其义为：以此果报，获得、证得、生起天眼。 Anuruddhattheraapadānavaṇṇanā samattā. 阿那律长老传释义终。 3-5. Puṇṇamantāṇiputtattheraapadānavaṇṇanā 3-5. 满慈子长老传释义 Ajjhāyako mantadharotiādikaṃ āyasmato puṇṇassa mantāṇiputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato uppattito puretarameva haṃsavatīnagare brāhmaṇamahāsālakule nibbattitvā anukkamena viññutaṃ patto. Aparabhāge padumuttare bhagavati uppajjitvā bodhaneyyānaṃ dhammaṃ desente heṭṭhā vuttanayena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante nisīditvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ dhammakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti cintetvā desanāvasāne uṭṭhitāya parisāya satthāraṃ upasaṅkamitvā nimantetvā heṭṭhā vuttanayena mahāsakkāraṃ katvā bhagavantaṃ evamāha – ‘‘bhante, ahaṃ iminā adhikārena na aññaṃ sampattiṃ patthemi, yathā paneso bhikkhu sattamadivasamatthake tumhehi dhammakathikānaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane dhammakathikānaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate [Pg.306] kappasatasahassamatthake gotamo nāma buddho uppajjissati, tassa sāsane pabbajitvā tvaṃ dhammakathikānaṃ aggo bhavissasī’’ti byākāsi. “诵经者、持咒者”等偈，是具寿满慈子(Puṇṇa Mantāṇiputta)长老的本事。这位尊者也在过去诸佛处已发誓愿，在轮回各处广集善业作为解脱的助缘；早在莲花上佛(Padumuttara)世尊出世之前，便已在天鹅城(Haṃsavatī)的婆罗门大富之家投生，并依次长大成人。后来，莲花上佛世尊出世，为应教化者说法时，他与众多百姓一同前往精舍，坐在会众的边缘听法。他看见导师将一位比丘安立于说法者中的第一位，便心想：“未来我也应当成为这样。”说法结束后，会众起身离去，他便上前拜见导师，邀请之后，如下文所述作大供养，然后对世尊说：“尊者，我以此功德不求其他成就，只愿如那位比丘在第七日被您安立于说法者中的第一位一样，未来我也能在一位佛陀的教法中，成为说法者中的第一。”导师观察未来，看到他的愿望能够实现，便授记说：“未来十万劫后，将有一位名为乔达摩的佛陀出世，你将在他的教法中出家，成为说法者中的第一。” So yāvatāyukaṃ kalyāṇakammaṃ katvā tato cuto kappasatasahassaṃ puññasambhāraṃ sambharanto devamanussesu saṃsaritvā amhākaṃ bhagavato kāle kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule aññāsikoṇḍaññattherassa bhāgineyyo hutvā nibbatti. Tassa puṇṇoti nāmaṃ akaṃsu. So satthari abhisambodhiṃ patvā pavattitavaradhammacakke anukkamena rājagahaṃ upanissāya viharante aññāsikoṇḍaññassa santike pabbajitvā laddhūpasampado padhānamanuyuñjanto sabbaṃ pabbajitakiccaṃ matthakaṃ pāpetvā ‘‘dasabalassa santikaṃ gamissāmī’’ti mātulattherena saddhiṃ satthu santikaṃ āgantvā kapilavatthusāmantāyeva ohiyitvā yoniso manasikāre kammaṃ karonto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. 他尽其寿行善，命终后于十万劫中积累福德，在天人中轮回。在我等世尊(Bhagavā)时代，他生于离迦毗罗卫(Kapilavatthu)城不远，一个名为多那วัตถุ(Doṇavatthu)的婆罗门村的婆罗门大富长者家，成为阿若憍陈如(Aññāsikoṇḍañña)长老的外甥，名为富楼那(Puṇṇa)。导师证得圆满正觉、转无上法轮，次第游行至王舍城(Rājagaha)附近安住时，他在阿若憍陈如座下出家受具足戒，精勤修行，圆满一切出家所作。他心想：“我当去十力者之处”，便与舅父长老同往导师之处。但在迦毗罗卫附近时，他留了下来，如理作意，不久即策励观(vipassanā)，证得阿罗汉果。 Tassa pana puṇṇattherassa santike pabbajitā kulaputtā pañcasatā ahesuṃ. Thero te dasakathāvatthūhi ovadi. Tepi sabbe dasakathāvatthūhi ovaditā tassa ovāde ṭhatvā arahattaṃ pāpuṇitvā attano pabbajitakiccaṃ matthakappattaṃ ñatvā upajjhāyaṃ upasaṅkamitvā āhaṃsu – ‘‘bhante, mayaṃ pabbajitakiccassa matthakaṃ pattā, dasannañca kathāvatthūnaṃ lābhino, samayo dāni no dasabalaṃ passitu’’nti, thero tesaṃ vacanaṃ sutvā cintesi – ‘‘mayhaṃ dasakathāvatthulābhitaṃ satthā jānāti. Ahaṃ dhammaṃ desento dasakathāvatthūni amuñcitvāva desemi, mayi ca gacchante sabbepime bhikkhū maṃ parivāretvā gacchissanti, evaṃ me gaṇena saddhiṃ gantvā ayuttaṃ dasabalaṃ passituṃ, ime tāva dasabalaṃ passituṃ gacchantū’’ti. Atha te evamāha – ‘‘āvuso, tumhe purato gantvā dasabalaṃ passatha, mama vacanena tathāgatassa pāde vandatha, ahampi tumhākaṃ gatamaggena āgacchissāmī’’ti. Tepi therā sabbe dasabalassa jātibhūmiraṭṭhavāsino sabbe khīṇāsavā sabbe dasakathāvatthulābhino upajjhāyassa ovādaṃ acchinditvā theraṃ vanditvā anupubbena cārikaṃ carantā saṭṭhiyojanamaggaṃ [Pg.307] atikkamma rājagahe veḷuvanamahāvihāraṃ gantvā dasabalassa pāde vanditvā ekamantaṃ nisīdiṃsu. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammoditunti bhagavā tehi saddhiṃ ‘‘kacci, bhikkhave, khamanīya’’ntiādinā nayena madhurapaṭisanthāraṃ katvā ‘‘kuto ca tumhe, bhikkhave, āgatatthā’’ti pucchitvā puna tehi ‘‘jātibhūmito’’ti vutte ‘‘ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā’’’ti (ma. ni. 1.252) dasakathāvatthulābhiṃ bhikkhuṃ pucchi. Tepi ‘‘puṇṇo nāma, bhante, āyasmā mantāṇiputto’’ti ārocayiṃsu. 当时，有五百位良家子在富楼那·满慈子(Puṇṇa Mantāṇiputta)长老座下出家。长老以十论事教诫他们。他们都受十论事教诫后，安住于长老的教导，证得阿罗汉果。他们自知出家要务已达究竟，便前往戒师处说道：“尊者，我们的出家要务已达究竟，亦得十论事，现在正是拜见十力世尊之时。”长老听后心想：“导师知道我已得十论事。我说法时，不离十论事而说。若我同去，这些比丘必将围绕我而行，如此与众人同往拜见十力世尊，实为不妥。应让他们先去拜见十力世尊。”于是对他们说：“贤友们，你们先去拜见十力世尊，请以我之言，顶礼如来双足。我亦将循你们所行之道前来。”那些长老们都是十力世尊生处(Jātibhūmi)的住民，皆是漏尽者，皆得十论事。他们谨遵戒师的教导，礼拜长老后，次第游行，走过六十由旬的路程，来到王舍城(Rājagaha)的竹林(Veḷuvana)大精舍，顶礼十力世尊双足后，坐于一旁。诸佛世尊素有与新来比丘相互问候的惯例。世尊以“诸比丘，汝等尚可安忍否？”等语亲切问候后，问道：“诸比丘，你们从何处来？”当他们回答“从生处(Jātibhūmi)而来”时，世尊又问：“诸比丘，在生处的比丘中，有哪位同梵行者广受赞誉：‘他自己少欲，亦为诸比丘说少欲法’？”(ma. ni. 1.252) 他所问的，正是那位获得十论事的比丘。他们禀告道：“世尊，是具寿富楼那·满慈子。” Tesaṃ kathaṃ sutvā āyasmā sāriputto theraṃ dassanakāmo ahosi. Atha satthā rājagahato sāvatthiṃ agamāsi. Puṇṇattheropi dasabalassa tattha āgatabhāvaṃ sutvā ‘‘satthāraṃ passissāmī’’ti gantvā antogandhakuṭiyaṃyeva tathāgataṃ sampāpuṇi. Satthā tassa dhammaṃ desesi. Thero dhammaṃ sutvā dasabalaṃ vanditvā paṭisallānatthāya andhavanaṃ gantvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Sāriputtattheropi tassāgamanaṃ sutvā sīsānulokiko gantvā okāsaṃ sallakkhetvā tasmiṃ rukkhamūle nisinnakaṃ upasaṅkamitvā therena saddhiṃ sammoditvā taṃ visuddhikkamaṃ (ma. ni. 1.257) pucchi. Sopissa pucchitapucchitaṃ byākaronto rathavinītūpamāya ativiya cittaṃ ārādhesi. Te aññamaññassa subhāsitaṃ samanumodiṃsu. 听了他们的话后，具寿舍利弗想要见那位长老。当时，导师从王舍城前往舍卫城(Sāvatthī)。富楼那长老也听闻十力者来到那里，心想“我要见导师”，便前往香室(gandhakuṭi)，就在其中见到了如来。导师为他说法。长老闻法后，礼敬十力者，为了独处而前往盲林，在某棵树下作日间住。舍利弗长老也听闻他到来的消息，便四处寻觅而去，看准时机后，走近那位坐在树下的长老，互相问候后，向他请教清净道次第(visuddhikkama)。他对所问一一作答，并以车乘接力譬喻令其心大为欢喜。他们互相随喜对方的善说。 434. Atha naṃ satthā aparabhāge bhikkhusaṅghassa majjhe nisinno theraṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo’’ti (a. ni. 1.188, 196) etadagge ṭhapesi. So pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ vibhāvento ajjhāyakotiādimāha. Tattha ajjhāyakoti anekabrāhmaṇānaṃ vācetā sikkhāpetā. Mantadharoti mantānaṃ dhāretāti attho, vedasaṅkhātassa catutthavedassa sajjhāyanasavanadānānaṃ vasena dhāretāti vuttaṃ hoti. Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ ñāṇena dhāretabbatā ‘‘vedo’’ti laddhanāmesu tīsu vedaganthesu pāraṃ pariyosānaṃ gatoti attho[Pg.308]. Purakkhatomhi sissehīti mama niccaparivārabhūtehi sissehi parivuto ahaṃ amhi. Upagacchiṃ naruttamanti narānaṃ uttamaṃ bhagavantaṃ upasaṅkamiṃ, samīpaṃ gatoti attho. Sesaṃ suviññeyyameva. 434. 其后，导师于比丘僧团中就坐，将长老安立于第一位，说：“诸比丘，我声闻比丘中，说法第一者，即富楼那(Puṇṇa)。”长老忆念前业，心生喜悦而阐明前世本事，说出“教授师”等偈颂。其中，“教授师”(ajjhāyaka)指教导众多婆罗门诵读、学习者。“持咒者”(mantadhara)意为受持明咒，即以诵读、听闻、传授的方式受持号为吠陀的第四部圣典。“通达三吠陀”(tiṇṇaṃ vedānaṃ pāragū)意为精通梨俱吠陀、夜柔吠陀、娑摩吠陀此三部吠陀，已达被称为“吠陀”的三部圣典之彼岸。“为弟子围绕”(purakkhato sissehi)指我被常随身边的弟子们所围绕。“我近人中尊”(upagacchiṃ naruttamaṃ)指我亲近了人中最上之世尊，即去到近处之义。其余文义则易于了知。 438. Abhidhammanayaññūhanti ahaṃ tadā tassa buddhassa kāle abhidhammanayakovidoti attho. Kathāvatthuvisuddhiyāti kathāvatthuppakaraṇe visuddhiyā cheko, appicchasantuṭṭhikathādīsu dasasu kathāvatthūsu vā cheko, tāya kathāvatthuvisuddhiyā sabbesaṃ yatijanānaṃ paṇḍitānaṃ viññāpetvāna bodhetvāna anāsavo nikkileso viharāmi vāsaṃ kappemi. 438. “善解阿毗达摩”是指我在那位佛陀的时代，是精通阿毗达摩义理者。“论事得清净”是指在《论事》(Kathāvatthu)这部论著中，或在少欲、知足等十种论事上，清净且熟练，凭借这论事的清净，我令一切出家众与智者了知、觉悟，无漏无烦恼地安住。 439. Ito pañcasate kappeti ito pañcabuddhapaṭimaṇḍitato bhaddakappato pañcasate kappe suppakāsakā suṭṭhu pākaṭā cakkaratanādi sattahi ratanehi sampannā jambudīpādicatudīpamhi issarā padhānā caturo cattāro cakkavattirājāno ahesunti attho. Sesaṃ vuttanayamevāti. 439. “从那时起五百劫”是指从这五佛庄严的贤劫(bhaddakappa)起，五百劫中，有四位转轮圣王出现，他们具足轮宝等七宝，在瞻部洲(Jambudīpa)等四大洲中成为自在者、领导者。其余意义如前所述。 Puṇṇamantāṇiputtattheraapadānavaṇṇanā samattā. 富楼那满慈子长老传释义终。 3-6. Upālittheraapadānavaṇṇanā 3-6. 优波离长老传释义 Nagare haṃsavatiyātiādikaṃ āyasmato upālittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare vibhavasampanne brāhmaṇakule nibbatto. Ekadivasaṃ satthu santike dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. 以“在天鹅城”为首的偈颂，是具寿优波离长老的本事。这位尊者过去在诸佛时期就已立下志愿，在各处轮回中不断积累能导向解脱的福德。在莲花上佛(Padumuttara)世尊时期，他出生在天鹅城(Haṃsavatī)一个富裕的婆罗门家庭。有一天，他在导师座前听闻佛法，看到导师将一位比丘安置于持律第一的位置，便行了立愿之业，并发愿将来也能得到这个地位。 So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kappakagehe nibbatto. Upālītissa nāmaṃ akaṃsu. So vayappatto anuruddhādīnaṃ channaṃ khattiyānaṃ piyasahāyo hutvā tathāgate anupiyambavane viharante pabbajjāya nikkhamantehi chahi khattiyehi saddhiṃ nikkhamitvā pabbaji. Tassa pabbajjāvidhānaṃ pāḷiyaṃ (cūḷava. 330 ādayo) āgatameva. So pabbajitvā upasampanno [Pg.309] hutvā satthu santike kammaṭṭhānaṃ gahetvā ‘‘mayhaṃ, bhante, araññavāsaṃ anujānāthā’’ti āha. ‘‘Bhikkhu araññe vasantassa ekameva dhuraṃ vaḍḍhissati, mayhaṃ pana santike vasantassa vipassanādhurañca ganthadhurañca paripūressatī’’ti. So satthu vacanaṃ sampaṭicchitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Satthāpi naṃ sayameva sakalaṃ vinayapiṭakaṃ uggaṇhāpesi. So aparabhāge bhārukacchavatthuṃ ajjukavatthuṃ kumārakassapavatthunti imāni tīṇi vatthūni vinicchini. Satthā ekekasmiṃ vinicchaye sādhukāraṃ datvā tayo vinicchaye aṭṭhuppattiṃ katvā theraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesi. 他一生行善，在天人之间轮回，在此佛出世时，投生于理发师之家，他们为他取名为优波离。他长大后，成为阿那律等六位刹帝利王子的亲密朋友，当如来在阿奴毗耶（Anupiya）芒果园居住时，他和正要出家的六位刹帝利一起出家。他出家的过程，圣典（《小品》330页等）中已有记载。他出家并受具足戒后，在导师处领受业处，说道：“尊者，请允许我住在森林里。”导师说：“比丘，住在森林里只会增长一种责任；但住在我身边，则观的责任和教典的责任两者都能圆满。”他听从导师的话，修习观，不久就证得了阿罗汉果。导师也亲自教他学习了全部律藏。后来，他判决了跋入咖恰之事、阿朱迦（Ajjuka）之事和童子迦叶之事这三件事。导师对他的每一个判决都予以称善，并以这三个判决为缘由，将长老置于持律第一的位置。 441. Evaṃ so etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā somanassappatto taṃ pubbacaritāpadānaṃ pakāsento nagare haṃsavatiyātiādimāha. Tattha haṃsavatiyāti haṃsāvaṭṭaākārena vati pākāraparikkhepo yasmiṃ nagare, taṃ nagaraṃ haṃsavatī. Atha vā anekasaṅkhā haṃsā taḷākapokkharaṇīsarapallalādīsu nivasantā ito cito ca vidhāvamānā vasanti etthāti haṃsavatī, tassā haṃsavatiyā. Sujāto nāma brāhmaṇoti suṭṭhu jātoti sujāto, ‘‘akkhitto anupakuṭṭho’’ti vacanato agarahito hutvā jātoti attho. Asītikoṭinicayoti asītikoṭidhanarāsiko pahūtadhanadhaññavā asaṅkhyeyyadhanadhaññavā brāhmaṇo sujāto nāma ahosinti sambandho. 441. 如是，他达到那至上之位后，忆起自己的前业，心生欢喜，为彰显其往昔本生事迹，便说了以“在天鹅城(Haṃsavatī)”等开头的偈颂。其中，“在天鹅城”者，其城有状如天鹅盘旋的城墙围绕，故名天鹅城；或有无数天鹅，栖于池塘、莲池、湖泊、沼泽等处，于此往来飞翔而住，故名天鹅城。“名为善生(Sujāta)的婆罗门”者，善生即“善于出生”，如言“未被责难，未被诟病”，意为出生而不受诃毁。“积有八十俱胝”者，其文句关联为：曾有一位名叫善生的婆罗门，拥有八十俱胝的财富，钱财谷物丰足，财富无量。 442. Punapi tasseva mahantabhāvaṃ dassento ajjhāyakotiādimāha. Tattha ajjhāyakoti paresaṃ vedattayādiṃ vācetā. Mantadharoti mantā vuccati paññā, athabbanavedabyākaraṇādijānanapaññavāti attho. Tiṇṇaṃ vedāna pāragūti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ pariyosānaṃ pattoti attho. Lakkhaṇeti lakkhaṇasatthe, buddhapaccekabuddhacakkavattiitthipurisānaṃ hatthapādādīsu dissamānalakkhaṇapakāsanakaganthe cāti attho. Itihāseti ‘‘itiha āsa itiha āsā’’ti porāṇakathāppakāsake ganthe. Sadhammeti sakadhamme brāhmaṇadhamme pāramiṃ gato pariyosānaṃ koṭiṃ gato pattoti attho. 442. 再者，为显示其伟大，便说了以“教导者(ajjhāyaka)”等开头的偈颂。其中，“教导者”者，是教导他人三吠陀等的人。“持明者(mantadhara)”者，明(manta)即是慧(paññā)，意为具有了知阿闼婆吠陀(Athabbanaveda)、语法学等的智慧。“通达三吠陀者”者，意为已达到被称为梨俱吠陀、夜柔吠陀、娑摩吠陀的三吠陀的终点。“于相术(lakkhaṇa)”者，意为于相术论典，以及于阐明佛陀、辟支佛、转轮王、女人、男人等手足上所显现之相的典籍。“于古史(itihāsa)”者，意为于阐明“如是往昔曾有”等古代故事的典籍。“于自法(sadhamma)”者，意为于自己的法，即婆罗门法，已达究竟，已至终点，已臻顶峰。 443. Paribbājāti ye nigaṇṭhasāvakā, te sabbe nānādiṭṭhikā tadā mahiyā pathavītale carantīti sambandho. 443. “游行者(paribbājā)”者，此句文意关联如下：那些尼乾陀(nigaṇṭha)的弟子，他们当时都持有各种不同的见解，遍行于广阔的大地上。 445. Yāva [Pg.310] yattakaṃ kālaṃ jino nuppajjati, tāva tattakaṃ kālaṃ buddhoti vacanaṃ natthīti attho. 445. 其义为：只要胜者(jina)尚未出世，“佛陀”一词也就不存在。 446. Accayena ahorattanti aho ca ratti ca ahorattaṃ, bahūnaṃ saṃvaccharānaṃ atikkamenāti attho. Sesaṃ suviññeyyameva. 446. “日夜流逝(accayena ahorattanti)”者，日(aho)与夜(ratti)合为“日夜(ahoratta)”，其义为许多年过去之后。余者易知。 454. Mantāṇiputtoti mantāṇīnāmāya kappakadhītuyā putto, māsapuṇṇatāya divasapuṇṇatāya puṇṇoti laddhanāmoti attho. Tassa satthussa sāvako hessati bhavissatīti sambandho. 454. “弥多罗尼子（Mantāṇiputta）”者，其义为：理发师之女弥多罗尼（Mantāṇī）的儿子，因月圆、日满而得名“富楼那（Puṇṇa）”。其关联为：他将成为那位导师的弟子。 455. Evaṃ kittayi so buddhoti so padumuttaro bhagavā evaṃ iminā pakārena sunandaṃ sundarākārena somanassadāyakaṃ kittayi byākaraṇamadāsīti attho. Sabbaṃ janaṃ sakalajanasamūhaṃ sādhukaṃ hāsayanto somanassaṃ karonto sakaṃ balaṃ attano balaṃ dassayanto pākaṭaṃ karontoti sambandho. 455. “彼佛如是称赞”者，其义为：彼莲花上佛（Padumuttara）世尊，如是以美妙的方式、能予喜悦地称赞了善喜（Sunanda），并给予授记。其关联为：令一切众人、所有人群善生欢喜，令其喜悦，显示自己的力量，令其显现。 456. Tato anantaraṃ attano ānubhāvaṃ aññāpadesena dassento katañjalītiādimāha. Tadā tasmiṃ buddhuppādato purimakāle sunandaṃ tāpasaṃ katañjalipuṭā sabbe janā namassantīti sambandho. Buddhe kāraṃ karitvānāti evaṃ so sabbajanapūjitopi samāno ‘‘pūjitomhī’’ti mānaṃ akatvā buddhasāsane adhikaṃ kiccaṃ katvā attano gatiṃ jātiṃ sodhesi parisuddhamakāsīti attho. 456. 此后，他以另一托辞显示自己的威力，说了以“合掌”开头的偈颂。其关联为：那时，在佛陀出世前的时代，所有人都合掌礼敬善喜（Sunanda）苦行者。“于佛陀作奉事”者，其义为：他虽受众人如此礼敬，却不生“我被礼敬”之慢，于佛陀的教法中多作要务，清净了自己的去处与生世，使之完全纯净。 457. Sutvāna munino vacanti tassa sammāsambuddhassa vācaṃ, gāthābandhasukhatthaṃ ā-kārassa rassaṃ katvā ‘‘vaca’’nti vuttaṃ. ‘‘Anāgatamhi addhāne gotamo nāma nāmena satthā loke bhavissatī’’ti imaṃ munino vacanaṃ sutvā yathā yena pakārena gotamaṃ bhagavantaṃ passāmi, tathā tena pakārena kāraṃ adhikakiccaṃ puññasambhāraṃ kassāmi karissāmīti me mayhaṃ saṅkappo cetanāmanasikāro ahu ahosīti sambandho. 457. “闻牟尼之言”者，即听闻彼正自觉者之语。为使偈颂音律顺畅，长音“ā”被缩短而说为“vaca”。其关联为：听闻此“未来世时，将有名为乔达摩（Gotama）的导师出现于世”的牟尼之言后，我生起了这样的决心、意愿与思惟：“我将以何种方式得见乔达摩世尊，就应以那种方式去作奉事、行特别要务、积累福德资粮。” 458. Evāhaṃ cintayitvānāti ‘‘ahaṃ kāraṃ karissāmī’’ti evaṃ cintetvā. Kiriyaṃ cintayiṃ mamāti ‘‘mayā kīdisaṃ puññaṃ kattabbaṃ nu kho’’ti kiriyaṃ kattabbakiccaṃ cintayinti attho. Kyāhaṃ kammaṃ ācarāmīti ahaṃ [Pg.311] kīdisaṃ puññakammaṃ ācarāmi pūremi nu khoti attho. Puññakkhette anuttareti uttaravirahite sakalapuññassa bhājanabhūte ratanattayeti attho. 458. “我如是思惟后”者，即如是思惟：“我将作奉事。”“我思量所作”者，其义为：思量所应作之务：“我究竟应作何等福德？”“我当行何业”者，其义为：“我究竟当行、当圆满何等福业？”“于无上福田”者，其义为：于无有能超越者、作为一切福德之容器的三宝中。 459. Ayañca pāṭhiko bhikkhūti ayaṃ bhikkhu sarabhaññavasena ganthapāṭhapaṭhanato vācanato ‘‘pāṭhiko’’ti laddhanāmo bhikkhu. Buddhasāsane sabbesaṃ pāṭhīnaṃ pāṭhakavācakānaṃ antare vinaye ca agganikkhitto aggo iti ṭhapito. Taṃ ṭhānaṃ tena bhikkhunā pattaṭṭhānantaraṃ ahaṃ patthaye patthemīti attho. 459. 此“诵经比丘”是说：此比丘因善于讽诵，或因阅读、口诵经文而得名“诵读者”。在佛陀的教法中，于所有诵读者与说法者中，他在律藏方面被置于最前，被立为第一。其义是：“我希求获得他所达到的那个地位。” 460. Tato paraṃ attano puññakaraṇūpāyaṃ dassento idaṃ me amitaṃ bhogantiādimāha. Me mayhaṃ amitaṃ pamāṇavirahitaṃ bhogarāsiṃ akkhobhaṃ khobhetuṃ asakkuṇeyyaṃ sāgarūpamaṃ sāgarasadisaṃ tena bhogena tādisena dhanena buddhassa ārāmaṃ māpayeti sambandho. Sesaṃ uttānatthameva. 460. 其后，为展示自己积累功德的方法，他说道：“这是我无量的财富”等。此财富堆是我的，无量（即没有限量），不可动摇（即无法动摇），如海洋（即像海洋一样）。其关联是：“他以这样的财富，以那样的资财，为佛陀建造精舍。”其余的意义是显而易见的。 474. Bhikkhusaṅghe nisīditvā sambuddho tena suṭṭhu māpitaṃ kāritaṃ saṅghārāmaṃ paṭiggahetvā tassārāmassānisaṃsadīpakaṃ idaṃ vacanaṃ abravi kathesīti sambandho. 474. 其关联是：正自觉者坐于比丘僧团中，在接受了他精心建造的僧院后，为阐明此僧院的利益而说了这番话。 475. Kathaṃ? Yo soti yo saṅghārāmadāyako tāpaso sumāpitaṃ kuṭileṇamaṇḍapapāsādahammiyapākārādinā suṭṭhu sajjitaṃ saṅghārāmaṃ buddhassa pādāsi pa-kārena somanassasampayuttacittena adāsi. Tamahaṃ kittayissāmīti taṃ tāpasaṃ ahaṃ pākaṭaṃ karissāmi, uttāniṃ karissāmīti attho. Suṇātha mama bhāsatoti bhāsantassa mayhaṃ vacanaṃ suṇātha, ohitasotā avikkhittacittā manasi karothāti attho. 475. 如何？那位布施僧院的苦行者，将一座由孤邸、洞窟、亭台、楼阁、殿堂、围墙等善为建造、妥善装饰的僧院，以与喜悦相应之心，卓越地奉献给了佛陀。“我将赞扬他”的意思是：我将使那位苦行者广为人知，使其显赫。“请听我所说”的意思是：请听我所说的话，请倾耳谛听，不散乱其心，善置于意。 476. Tena dinnārāmassa phalaṃ dassento hatthī assā rathā pattītiādimāha. Taṃ suviññeyyameva. 476. 为显示他所布施园林的果报，他说了“象、马、车、步兵”等。这很容易理解。 477. Saṅghārāmassidaṃ phalanti idaṃ āyatiṃ anubhavitabbasampattisaṅkhātaṃ iṭṭhaphalaṃ saṅghārāmadānassa phalaṃ vipākanti attho. 477. “这是僧院的果报”，其义是：此被称为“成就”的可意果，是未来当体验的，是布施僧院的果报、其异熟。 478. Chaḷāsītisahassānīti [Pg.312] chasahassāni asītisahassāni samalaṅkatā suṭṭhu alaṅkatā sajjitā nāriyo itthiyo vicittavatthābharaṇāti vicittehi anekarūpehi vatthehi ābharaṇehi ca samannāgatā. Āmuttamaṇikuṇḍalāti olambitamuttāhāramaṇikañcitakaṇṇāti attho. 478. “八万六千”(Chaḷāsītisahassāni)即六千与八万。这些女子“盛装严饰”(samalaṅkatā)，即善为装饰、准备妥当；她们“衣饰多彩”(vicittavatthābharaṇā)，即具有种种不同形色的衣服与饰品；她们“佩戴宝珠耳环”(Āmuttamaṇikuṇḍalā)，其义是：垂挂着珍珠项链，耳朵上饰有宝珠。 479. Tāsaṃ itthīnaṃ rūpasobhātisayaṃ vaṇṇento āḷārapamhātiādimāha. Tattha āḷārāni mahantāni akkhīni maṇiguḷasadisāni yāsaṃ itthīnaṃ tā āḷārapamhā bhamarānamiva mandalocanāti attho. Hasulā hāsapakati, līlāvilāsāti attho. Susaññāti sundarasaññitabbasarīrāvayavā. Tanumajjhimāti khuddakaudarapadesā. Sesaṃ uttānameva. 479. 为称赞那些女子的殊胜美貌，他说了“明眸善睐”(āḷārapamhā)等。其中，“明眸善睐”的意义是：那些女子有大大的眼睛，像珠宝一样，她们的眼睛像蜜蜂的一样圆。“爱笑的”(Hasulā)指天性爱笑，其义是“优雅妩媚”。“身形匀称”(Susaññā)指身体各部分比例优美。“腰肢纤细”(Tanumajjhimā)指腹部窄小。其余的意义是显而易见的。 484. Tassa dhammesu dāyādoti tassa gotamassa bhagavato dhammesu dāyādo dhammakoṭṭhāsabhāgī. Orasoti urasi jāto, sithiladhanitādidasavidhabyañjanabuddhisampannaṃ kaṇṭhatāluoṭṭhādipañcaṭṭhāne ghaṭṭetvā desitadhammaṃ sutvā sotāpattimaggādimaggapaṭipāṭiyā sabbakilese khepetvā arahatte ṭhitabhāvena urasi jātaputtoti attho. Dhammanimmitoti dhammena samena adaṇḍena asatthena nimmito pākaṭo bhavissasīti attho. Upāli nāma nāmenāti kiñcāpi so mātu nāmena mantāṇiputtanāmo, anuruddhādīhi pana saha gantvā pabbajitattā khattiyānaṃ upasamīpe allīno yutto kāyacittehi samaṅgībhūtoti upālīti nāmena satthu sāvako hessati bhavissatīti attho. 484. “于法为继承人”(Tassa dhammesu dāyādo)即是那位乔达摩世尊法中的继承人，是法份的分享者。“亲生子”(Oraso)即从胸而生者，其义是：具足松、紧等十种辅音的智慧，通过喉、腭、唇等五处发音，听闻所说之法后，依循入流道等道的次第，灭尽一切烦恼而住于阿罗汉果，故为从胸而生之子。“法所化作”(Dhammanimmito)的意义是：你将由法，即由平等、无杖、无剑之法所化作、所显现。“名为优波离”(Upāli nāma nāmena)的意义是：虽然他以母亲的名字而名为曼陀尼子(Mantāṇiputta)，但因与阿那律等人一同出家，亲近(upa)刹帝利，身心相应、紧随(allīna)，故他将成为导师的弟子，名为优波离。 485. Vinaye pāramiṃ patvāti vinayapiṭake koṭiṃ pariyosānaṃ patvā pāpuṇitvā. Ṭhānāṭṭhāne ca kovidoti kāraṇākāraṇe ca dakkho chekoti attho. Jinasāsanaṃ dhārentoti jinena vuttānusāsaniṃ jinassa piṭakattayaṃ vācanasavanacintanadhāraṇādivasena dhārento, sallakkhentoti attho. Viharissatināsavoti nikkileso catūhi iriyāpathehi aparipatantaṃ attabhāvaṃ harissati pavattessatīti attho. 485. “已达于律的彼岸”(Vinaye pāramiṃ patvā)即在律藏中达到顶峰、究竟。“且善知处非处”(Ṭhānāṭṭhāne ca kovido)意即：于因与非因善巧、练达。“受持胜者教”(Jinasāsanaṃ dhārento)意即：通过读诵、听闻、思惟、忆持等方式，受持胜者所说的教诫或胜者的三藏，即是审察。“他将无漏而住”(Viharissati anāsavo)意即：无有烦恼，他将以四威仪维持不衰败的自体，令其存续。 487. Aparimeyyupādāyāti [Pg.313] anekasatasahasse ādiṃ katvā. Patthemi tava sāsananti ‘‘gotamassa bhagavato sāsane vinayadharānaṃ aggo bhaveyya’’nti tuyhaṃ sāsanaṃ patthemi icchāmīti attho. So me atthoti so etadaggaṭṭhānantarasaṅkhāto attho me mayā anuppattoti attho. Sabbasaṃyojanakkhayoti sabbesaṃ saṃyojanānaṃ khayo mayā anuppattoti sambandho, nibbānaṃ adhigatanti attho. 487. “历经无量劫”(Aparimeyyupādāya)是说以无数百千劫为始。“我希求你的教法”(Patthemi tava sāsanaṃ)意即：我希求你的教法，“愿我在乔达摩(Gotama)世尊(Bhagavā)的教法中，成为持律第一人”。“那即是我的目标”(So me attho)意即：那被称为第一地位的目标已被我达成。“一切结的灭尽”(Sabbasaṃyojanakkhayo)的关联是：一切结的灭尽已被我达成，意即已证得涅槃。 488. Rājadaṇḍena tajjito pīḷito sūlāvuto sūle āvuto āvuṇito poso puriso sūle sātaṃ madhurasukhaṃ avindanto nānubhavanto parimuttiṃva parimocanameva icchati yathāti sambandho. 488. 譬如有人遭受王法惩罚，被恐吓、折磨，被刑柱刺穿或捆绑，在刑柱上感受不到舒适甜美的快乐，唯独希求解脱，其关联亦是如此。 489-90. Mahāvīra vīrānamantare vīruttama ahaṃ bhavadaṇḍena jātidaṇḍena, tajjito pīḷito kammasūlāvuto kusalākusalakammasūlasmiṃ āvuto santo saṃvijjamāno, pipāsāvedanāya pipāsāturabhāvena aṭṭito abhibhūto dukkhāpito bhave sātaṃ saṃsāre madhuraṃ sukhaṃ na vindāmi na labhāmi. Rāgaggidosaggimohaggisaṅkhātehi, narakaggikappuṭṭhānaggidukkhaggisaṅkhātehi vā tīhi aggīhi ḍayhanto parimuttiṃ parimuccanupāyaṃ gavesāmi pariyesāmi tathevāti sambandho. Yathā rājadaṇḍaṃ ito gato patto parimuttiṃ gavesati, tathā ahaṃ bhavadaṇḍappatto parimuttiṃ gavesāmīti sambandho. 489-90. 大雄(Mahāvīra)，勇者中的最胜勇者(vīruttama)啊！我被有的刑杖、生的刑杖所恐吓、折磨，被业的刑柱所刺穿——即被善与不善业的刑柱刺穿而存在。我因渴爱的感受而苦恼、被压倒、受苦，在轮回的存在中找不到舒适甜美的快乐。我被贪、嗔、痴三火，或被地狱、劫末、苦三火所焚烧，因此寻求解脱与解脱之道。其关联是如此：正如遭受王法惩罚者寻求解脱，同样地，我这遭受“有”之刑杖者也在寻求解脱。 491-2. Puna saṃsārato mocanaṃ upamopameyyavasena dassento yathā visādotiādimāha. Tattha visena sappavisena ā samantato daṃsīyittha daṭṭho hotīti visādo, sappadaṭṭhoti attho. Atha vā visaṃ halāhalavisaṃ adati gilatīti visādo, visakhādakoti attho. Yo puriso visādo, tena tādisena visena paripīḷito, tassa visassa vighātāya vināsāya upāyanaṃ upāyabhūtaṃ agadaṃ osadhaṃ gaveseyya pariyeseyya, taṃ gavesamāno visaghātakaṃ visanāsakaṃ agadaṃ osadhaṃ passeyya dakkheyya. So taṃ attano diṭṭhaṃ osadhaṃ pivitvā visamhā visato parimuttiyā parimocanakāraṇā sukhī assa bhaveyya yathāti sambandho. 491-2. 再者，为以譬喻说明从轮回中解脱，而说“如中毒者”等偈颂。于此，“中毒者”(visādo)是指被毒蛇从各处咬伤，意即“被蛇咬者”；或指吞食致命之毒，意即“食毒者”。若有人中毒，为彼毒所苦，为消除此毒，他应当寻找解毒的药物。在寻找时，他当能看见能除毒的药。他喝下自己所见的药后，因从毒中解脱之故，当能获得安乐。其关联如是。 493. Tathevāhanti [Pg.314] yathā yena pakārena so naro visahato, savisena sappena daṭṭho visakhādako vā osadhaṃ pivitvā sukhī bhaveyya, tatheva tena pakārena ahaṃ avijjāya mohena saṃ suṭṭhu pīḷito. Saddhammāgadamesahanti ahaṃ saddhammasaṅkhātaṃ osadhaṃ esaṃ pariyesantoti attho. 493. “同样于我”(tathevāhaṃ)是说：正如那为毒所害之人，即被毒蛇所咬或食毒者，在饮药后当能获得安乐；同样地，我被无明(avijjā)与愚痴(moha)深深地折磨。“我寻求正法药”(saddhammāgadamesaṃ)的意思是：我寻求名为正法的药物。 494-5. Dhammāgadaṃ gavesantoti saṃsāradukkhavisassa vināsāya dhammosadhaṃ gavesanto. Addakkhiṃ sakyasāsananti sakyavaṃsapabhavassa gotamassa sāsanaṃ saddakkhinti attho. Aggaṃ sabbosadhānaṃ tanti sabbesaṃ osadhānaṃ antare taṃ sakyasāsanasaṅkhātaṃ dhammosadhaṃ aggaṃ uttamanti attho. Sabbasallavinodananti rāgasallādīnaṃ sabbesaṃ sallānaṃ vinodanaṃ vūpasamakaraṃ dhammosadhaṃ dhammasaṅkhātaṃ osadhaṃ pivitvā sabbaṃ visaṃ sakalasaṃsāradukkhavisaṃ samūhaniṃ nāsesinti sambandho. Ajarāmaranti taṃ dukkhavisaṃ samūhanitvā ajaraṃ jarāvirahitaṃ amaraṃ maraṇavirahitaṃ sītibhāvaṃ rāgapariḷāhādivirahitattā sītalabhūtaṃ nibbānaṃ ahaṃ phassayiṃ paccakkhamakāsinti sambandho. 494-5. “寻求法药”（dhammāgadaṃ gavesanto）是指为灭除轮回苦毒而寻求法药。“我得见释迦教”（addakkhiṃ sakyasāsanaṃ）的意思是，我确实见到了出身于释迦族的乔达摩的教法。“一切药中最上”（aggaṃ sabbosadhānaṃ taṃ）的意思是，在一切药中，那名为释迦教的法药是第一、最上的。“能除一切箭”（sabbasallavinodanaṃ）的关联是：饮用那能去除、平息贪欲之箭等一切毒箭的法药后，我将根除所有轮回苦毒。“无老无死”（ajarāmaraṃ）的关联是：根除了那苦毒之后，我已触证了涅槃，那是无老、无死、清凉的境界，因离于贪欲等热恼而变得清凉。 496. Puna kilesatamassa upamaṃ dassento yathā bhūtaṭṭitotiādimāha. Tattha yathā yena pakārena bhūtaṭṭito bhūtena yakkhena aṭṭito pīḷito poso puriso bhūtaggāhena yakkhaggāhena pīḷito dukkhito bhūtasmā yakkhaggāhato parimuttiyā mocanatthāya bhūtavejjaṃ gaveseyya. 496. 为再次以譬喻说明烦恼的黑暗，[佛陀]说了“如被鬼附”等偈颂。其中，“如被鬼附”（yathā bhūtaṭṭito）是说：譬如有人被鬼，即被夜叉（yakkha）所折磨，因被鬼、被夜叉抓住而痛苦，为了从其抓取中解脱，他会去寻找驱鬼的医生。 497. Taṃ gavesamāno ca bhūtavijjāya suṭṭhu kovidaṃ chekaṃ bhūtavejjaṃ passeyya, so bhūtavejjo tassa yakkhaggahitassa purisassa āvesabhūtaṃ vihane vināseyya, samūlañca mūlena saha āyatiṃ anāsevakaṃ katvā vināsaye viddhaṃseyyāti sambandho. 497. 他寻找一位精通驱鬼之术（bhūtavijjā）、善巧的驱鬼医生。那位驱鬼医生能为被夜叉附身之人摧毁其附体，连根拔除，使其未来不再侵扰，彻底消灭它。 498. Mahāvīra vīruttama tamaggāhena kilesandhakāraggāhena pīḷito ahaṃ tatheva tena pakāreneva tamato kilesandhakārato parimuttiyā mocanatthāya ñāṇālokaṃ paññāālokaṃ gavesāmīti sambandho. 498. 大雄啊！最上勇者！我被烦恼黑暗的执取所逼迫，因此，为了以同样的方式从那烦恼黑暗中解脱、获得释放，我寻求智慧之光、般若之光。 499. Atha [Pg.315] tadanantaraṃ kilesatamasodhanaṃ kilesandhakāranāsakaṃ sakyamuniṃ addasanti attho. So sakyamuni me mayhaṃ tamaṃ andhakāraṃ kilesatimiraṃ bhūtavejjova bhūtakaṃ yakkhaggahitaṃ iva vinodesi dūrī akāsīti sambandho. 499. 其后，我见到了能清净烦恼黑暗、摧毁烦恼幽暗的释迦牟尼(Sakyamuni)。那位释迦牟尼为我驱散了黑暗，即烦恼的幽暗，犹如治鬼师为被夜叉(yakkha)所附者驱除一般，使其远离。 500. So ahaṃ evaṃ vimutto saṃsārasotaṃ saṃsārapavāhaṃ saṃ suṭṭhu chindiṃ chedesiṃ, taṇhāsotaṃ taṇhāmahoghaṃ nivārayiṃ niravasesaṃ appavattiṃ akāsinti attho. Bhavaṃ ugghāṭayiṃ sabbanti kāmabhavādikaṃ sabbaṃ navabhavaṃ ugghāṭayiṃ vināsesinti attho. Mūlato vināsento bhūtavejjo iva mūlato ugghāṭayinti sambandho. 500. 我如是解脱后，已善断轮回之流、轮回之洪流；已止息贪爱之流、贪爱之巨流，使其无余、不复生起。我已拔除一切“有”，即摧毁了欲有(kāmabhava)等所有九种“有”。我从根源上将其摧毁，犹如治鬼师从根源上拔除一般。 501. Tato nibbānapariyesanāya upamaṃ dassento yathātiādimāha. Tattha garuṃ bhāriyaṃ nāgaṃ gilatīti garuḷo. Garuṃ vā nāgaṃ lāti ādadātīti garuḷo, garuḷarājā. Attano bhakkhaṃ sakagocaraṃ pannagaṃ pakārena parahatthaṃ na gacchatīti pannagoti laddhanāmaṃ nāgaṃ gahaṇatthāya opatati avapatati, samantā samantato yojanasataṃ satayojanappamāṇaṃ mahāsaraṃ mahāsamuddaṃ attano pakkhavātehi vikkhobheti āloḷeti yathāti sambandho. 501. 其后，为示寻求涅槃之譬喻，佛陀说“如是”等偈。于此，所谓“吞食沉重之龙者”，即是金翅鸟(garuḷa)；或谓“攫取沉重之龙者”，即是金翅鸟，金翅鸟王。为捕食其猎物，即名为“不行于他手”(pannaga)之龙，它俯冲而下，以其翅风从四面八方搅动百由旬(yojana)之大湖与大海，使其波涛汹涌，亦复如是。 502. So supaṇṇo vihaṅgamo vehāsagamanasīlo pannagaṃ nāmaṃ gahetvā adhosīsaṃ olambetvā viheṭhayaṃ tattha tattha vividhena heṭhanena heṭhento ādāya daḷhaṃ gahetvā yena kāmaṃ yattha gantukāmo, tattha pakkamati gacchatīti sambandho. 502. 彼金翅鸟(supaṇṇa)乃空中行者，攫取名为“不行于他手”(pannaga)之龙，使其头下足上而倒悬，以种种方式处处折磨，紧抓不放，随其所欲，飞往意欲前往之处。 503. Bhante mahāvīra, yathā garuḷo balī balavā pannagaṃ gahetvā pakkamati, tathā eva ahaṃ asaṅkhataṃ paccayehi akataṃ nibbānaṃ gavesanto paṭipattipūraṇavasena pariyesanto dose sakaladiyaḍḍhakilesasahasse vikkhālayiṃ visesena samucchedappahānena sodhesiṃ ahanti sambandho. 503. 世尊，大雄(Mahāvīra)！犹如强壮有力的金翅鸟(garuḷa)攫取“不行于他手”(pannaga)之龙飞去，我亦如是，为寻觅“无为”(asaṅkhata)、“非缘所造”(paccayehi akataṃ)之涅槃(nibbāna)，以圆满修行之道而求索，我已洗净一千五百种烦恼之垢，尤其以断根除灭的方式，我已令其清净。 504. Yathā garuḷo pannagaṃ gahetvā bhuñjitvā viharati, tathā ahaṃ dhammavaraṃ uttamadhammaṃ diṭṭho passanto etaṃ santipadaṃ nibbānapadaṃ anuttaraṃ uttaravirahitaṃ maggaphalehi ādāya gahetvā vaḷañjetvā viharāmīti sambandho. 504. 犹如金翅鸟(garuḷa)捕食龙(pannaga)后安住，我亦如是，亲见殊胜法、无上法，即此无上、无有更上的寂静之境、涅槃之境，并以道与果领受、把握、受用而安住。 505. Idāni [Pg.316] nibbānassa dullabhabhāvaṃ dassento āsāvatī nāma latātiādimāha. Tattha sabbesaṃ devānaṃ āsā icchā etissaṃ latāyaṃ atthīti āsāvatī nāma latā, cittalatāvane anekavicittāhi latāhi gahanībhūte vane uyyāne jātā nibbattāti attho. Tassā latāya vassasahassena vassasahassaccayena ekaṃ phalaṃ nibbattate ekaṃ phalaṃ gaṇhāti. 505. 为示涅槃之难得，今说“名为希望之蔓(Āsāvatī)……”等偈。于此，因一切天人之希望(āsā)与欲求皆在此蔓藤，故名“希望之蔓”。此蔓藤生于彩蔓园(cittalatāvana)中，于彼充满众多奇特蔓藤而枝叶繁茂之林苑中长成。彼蔓藤经一千年方结一果，（天人）千年方得一果。 506. Taṃ devāti taṃ āsāvatiṃ lataṃ tāva dūraphalaṃ tattakaṃ cirakālaṃ atikkamitvā phalaṃ gaṇhantaṃ saṃvijjamānaṃ devā tāvatiṃsadevatā payirupāsanti bhajanti, sā āsāvatī nāma latuttamā latānaṃ antare uttamalatā evaṃ devānaṃ piyā ahosīti sambandho. 506. 忉利天(Tāvatiṃsa)的诸天神亲近、侍奉那株希望之蔓(Āsāvatī)，它历经漫长时日方结出难得的果实。那名为希望之蔓者，是诸蔓中之最上者，如此为诸天神所喜爱。 507. Satasahassupādāyāti satasahassasaṃvaccharaṃ ādiṃ katvā. Tāhaṃ paricare munīti monaṃ vuccati ñāṇaṃ, bhante, muni ñāṇavanta sabbaññu, ahaṃ taṃ bhagavantaṃ paricare payirupāsāmi. Sāyaṃpātaṃ namassāmīti sāyanhasamayañca pubbaṇhasamayañcāti dvikkhattuṃ namassāmi paṇāmaṃ karomi. Yathā devā tāvatiṃsā devā viya āsāvatīlataṃ sāyaṃpātañca payirupāsantīti sambandho. 507. “从十万年起始”(Satasahassupādāya)，即以十万年为开端。“我将侍奉牟尼”(Tāhaṃ paricare muni)，（其义为：）“牟那”(mona)被称为智，尊者，“牟尼”(muni)是具智者、一切知者，我将侍奉、亲近那位世尊(bhagavanta)。“我将早晚顶礼”(Sāyaṃpātaṃ namassāmi)，即在傍晚与清晨，一日两次顶礼、致敬。这就像忉利天(Tāvatiṃsa)的诸天神早晚亲近希望之蔓(Āsāvatī)一样。 508. Avañjhā pāricariyāti yasmā buddhadassanahetu nibbānappatti ahosi, tasmā buddhapāricariyā vattapaṭipattikiriyā avañjhā atucchā namassanā paṇāmakiriyā ca amoghā atucchā. Tathā hi dūrāgataṃ dūrato saṃsāraddhānato āgatampi, santaṃ saṃvijjamānaṃ khaṇoyaṃ ayaṃ buddhuppādakkhaṇo na virādhayi nātikkami, maṃ atikkamitvā na gatoti attho. 508. “侍奉是不空耗的”(Avañjhā pāricariyā)：因为以见佛为缘由，我证得了涅槃，所以对佛陀的侍奉、履行职责与修行的行为，以及礼敬与顶礼的行为，都是不空耗、不空虚的。诚然，对于从轮回长路远道而来的我，这现存的、当下的佛陀出世之良机，我没有错过，没有越过。其义为：它没有越过我而去。 509. Buddhadassanahetu nibbānappatto ahaṃ āyatiṃ uppajjanakabhave mama paṭisandhiṃ vicinanto upaparikkhanto na passāmīti sambandho. Nirūpadhi khandhūpadhikilesūpadhīhi virahito vippamutto sabbakilesehi vinābhūto upasanto kilesapariḷāhābhāvena santamānaso carāmi ahanti sambandho. 509. 其关联是：“我因见佛而证得涅槃，在未来将生起的生命中，寻觅并考察我的再结生，却看不见。”其关联是：“我已无所依，远离蕴依与烦恼依，已然解脱；因无烦恼之热恼而寂静，我以寂静之心而行。” 510. Puna attano buddhadassanāya upamaṃ dassento yathāpi padumaṃ nāmātiādimāha. Sūriyaraṃsena sūriyaraṃsisamphassena yathā padumaṃ nāma [Pg.317] api pupphati vikasati mahāvīra vīruttama ahaṃ tathā eva buddharaṃsena buddhena bhagavatā desitadhammaraṃsippabhāvena pupphitoti attho. 510. 为了再次显示他自己见佛的譬喻，他说了“犹如莲花”等偈颂。其义为：“大勇者啊，最上勇者！犹如莲花因阳光、因接触阳光而绽放、盛开，我亦如此，因佛陀之光——即因佛陀、世尊所说法的光辉之力——而绽放。” 511-12. Puna buddhadassanena nibbānadassanaṃ dīpento yathā balākātiādimāha. Tattha balākayonimhi balākajātiyaṃ sadā sabbasmiṃ kāle pumā puriso yathā na vijjati. Pume avijjamāne kathaṃ balākānaṃ gabbhaggahaṇaṃ hotīti ce? Meghesu gajjamānesu saddaṃ karontesu meghagajjanaṃ sutvā tā balākiniyo sadā sabbakāle gabbhaṃ gaṇhanti aṇḍaṃ dhārentīti attho. Yāva yattakaṃ kālaṃ megho na gajjati megho saddaṃ na karoti, tāva tattakaṃ kālaṃ ciraṃ cirakālena gabbhaṃ aṇḍaṃ dhārenti. Yadā yasmiṃ kāle megho pavassati pakārena gajjitvā vassati vuṭṭhidhāraṃ paggharati, tadā tasmiṃ kāle bhārato gabbhadhāraṇato parimuccanti aṇḍaṃ pātentīti attho. 511-512. 为了再次以见佛来阐明见涅槃，他说了“犹如白鹤”等偈颂。其义为：在白鹤的族类中，从来都没有雄性。若问：“没有雄性，白鹤如何怀孕呢？”当云雷作响时，那些雌鹤听到雷声，便总是会怀孕，怀着卵。只要云不打雷，不发出声响，它们就长久地怀着胎、怀着卵。当云打着响雷下大雨，降下雨流时，那时它们就从怀胎的重担中解脱出来，产下卵。 513. Tato paraṃ upameyyasampadaṃ dassento padumuttarabuddhassātiādimāha. Padumuttarassa buddhassa dhammameghena vohāraparamatthadesanāsaṅkhātameghena gajjato gajjantassa desentassa dhammameghassa saddena ghosānusārena ahaṃ tadā dhammagabbhaṃ vivaṭṭūpanissayaṃ dānasīlādipuññasambhāragabbhaṃ agaṇhiṃ gahesiṃ tathāti sambandho. 513. 其后，为了显示被譬喻之事的圆满，他说了“莲华上佛（Padumuttara）的”等偈颂。其关联是：“那时，我随着莲华上佛的法云——即由世俗谛与胜义谛教说所构成的云——轰鸣、说法之声，而怀上了法胎，即作为出离之依止的、由布施和持戒等构成的福德资粮之胎。” 514. Satasahassupādāya kappasatasahassaṃ ādiṃ katvā puññagabbhaṃ dānasīlādipuññasambhāraṃ ahaṃ dharemi pūremi. Yāva dhammamegho dhammadesanā na gajjati buddhena na desīyati, tāva ahaṃ bhārato saṃsāragabbhabhārato nappamuccāmi na mocemi na visuṃ bhavāmīti sambandho. 514. 其关联是：“从十万劫前开始，我怀着并圆满了功德之胎，即布施、持戒等福德资粮。只要法云——即法教——不轰鸣，不被佛陀所教导，我就不能从轮回之胎的重担中解脱，不能使（他人）解脱，不能分离。” 515. Bhante, sakyamuni sakyavaṃsappabhava yadā yasmiṃ kāle suddhodanamahārājassa tava pitu ramme ramaṇīye kapilavatthave kapilavatthunāmake nagare tuvaṃ dhammameghena gajjati ghoseti, tadā tasmiṃ kāle ahaṃ bhārato saṃsāragabbhabhārato parimucciṃ mutto ahosinti sambandho. 515. 其关联是：“尊者，释迦牟尼(Sakyamuni)，释迦族之裔！当您在您父亲净饭大王(Suddhodanamahārāja)那令人愉悦、美丽的，名为迦毗罗卫(Kapilavatthu)的城市中，以法云轰鸣、宣告时，那时我就从轮回之胎的重担中彻底解脱了，我已得释放。” 516. Tato paraṃ attanā adhigate maggaphale dassento suññatantiādimāha. Tattha attaattaniyādīnaṃ abhāvato suññataṃ vimokkhañca rāgadosamohasabbakilesanimittānaṃ abhāvato, animittaṃ vimokkhañca [Pg.318] taṇhāpaṇidhissa abhāvato, appaṇihitaṃ vimokkhañca ariyamaggaṃ adhigañchiṃ bhāvesinti sambandho. Caturo ca phale sabbeti cattāri sāmaññaphalāni sabbāni sacchi akāsinti attho. Dhammevaṃ vijaṭayiṃ ahanti ahaṃ evaṃ sabbadhamme jaṭaṃ gahanaṃ vijaṭayiṃ viddhaṃsesinti attho. 516. 其后，为了显示自己所证得的道与果，他说了以“空”为首的（偈颂）。其关联是：“于此，因无我与我所等，故有空解脱；因无贪、嗔、痴等一切烦恼之相，故有无相解脱；因无渴爱之愿求，故有无愿解脱。我已证得并修习了圣道。”“四果皆”的义理是：“我已亲证所有四个沙门果。”“我已如是解开法结”的义理是：“我已如是解开、摧毁了一切法中的缠结与密林。” Dutiyabhāṇavāravaṇṇanā samattā. 第二诵品释义终。 517. Tato paraṃ attanā adhigatavisesameva dassento aparimeyyupādāyātiādimāha. Tattha na parimeyyoti aparimeyyo, saṃvaccharagaṇanavasena pametuṃ saṅkhātuṃ asakkuṇeyyoti attho. Taṃ aparimeyyaṃ kappaṃ upādāya ādiṃ katvā tava sāsanaṃ tuyhaṃ sāsanaṃ ‘‘anāgate gotamassa bhagavato sāsane vinayadharānaṃ aggo bhaveyya’’nti evaṃ patthemi. Atītatthe vattamānavacanaṃ, patthesinti attho. So me atthoti so patthanāsaṅkhāto attho me mayā anuppatto nipphāditoti attho. Anuttaraṃ santipadaṃ nibbānaṃ anuppattaṃ adhigatanti sambandho. 517. 此后，为示现其所证之殊胜，而说“从无量劫”等偈。其中，“不可计量”即“无量”，意为无法以年岁计算。从彼无量劫之始，我发愿言：“愿我于未来乔达摩世尊教法中，为持律第一人。”此乃以现在时态言过去事，意即“我曾发愿”。我此愿望，今已达成，意即我所期求之愿，已被我圆满成就。此与“我已证得无上寂静之涅槃”相关联。 518. So ahaṃ adhigatattā vinaye vinayapiṭake pāramiṃ patto pariyosānappatto. Yathāpi pāṭhiko isīti yathā padumuttarassa bhagavato sāsane vinayadharānaṃ aggo isi bhikkhu pāṭhiko pākaṭo ahosi, tathevāhanti attho. Na me samasamo atthīti vinayadhāritāya me mayā samasamo samāno añño na atthīti attho. Sāsanaṃ ovādānusāsanīsaṅkhātaṃ sāsanaṃ dhāremi pūremīti attho. 518. 我因已通达，故于律藏中已达彼岸，已至究竟。譬如于莲花上佛(Padumuttara)世尊之教法中，持律第一之仙人比丘波ṭ迦(Pāṭika)声名显赫，我亦如是。无人与我等同，意即于持律一事，无有他人与我相等。 519. Punapi attano visesaṃ dassento vinaye khandhake cāpītiādimāha. Tattha vinayeti ubhatovibhaṅge. Khandhaketi mahāvaggacūḷavagge. Tikacchede cāti tikasaṅghādisesatikapācittiyādike ca. Pañcameti parivāre ca. Ettha etasmiṃ sakale vinayapiṭake mayhaṃ vimati dveḷhakaṃ natthi na saṃvijjati. Akkhareti vinayapiṭakapariyāpanne a-kārādike akkhare. Byañjaneti ka-kārādike byañjane vā me vimati saṃsayo natthīti sambandho. 519. 复次，为示现其自身之殊胜，而说“于律、于犍度”等偈。其中，“于律”者，谓于二部广解。“于犍度”者，谓于《大品》与《小品》。“于三法中”者，谓于三法之僧残、三法之波逸提等。“于第五”者，谓于《附篇》。于此全部律藏中，我无任何疑惑犹豫。于律藏所含摄之元音（如阿字等）或辅音（如迦字等），我亦无疑惑或怀疑，此乃其关联。 520. Niggahe [Pg.319] paṭikamme cāti pāpabhikkhūnaṃ niggahe ca sāpattikānaṃ bhikkhūnaṃ parivāsadānādike paṭikamme ca ṭhānāṭṭhāne ca kāraṇe ca akāraṇe ca kovido chekoti attho. Osāraṇe ca tajjanīyādikammassa paṭippassaddhivasena osāraṇe pavesane ca. Vuṭṭhāpane ca āpattito vuṭṭhāpane nirāpattikaraṇe ca chekoti sambandho. Sabbattha pāramiṃ gatoti sabbasmiṃ vinayakamme pariyosānaṃ patto, dakkho chekoti attho. 520. 于制伏与对治中善巧：即善于制伏恶比丘，为犯戒比丘行别住等对治，并善于判断事之当与不当、有因与无因。于复权中善巧：即善于通过止息呵责等羯磨而恢复其位或将其引入僧团。于出罪中善巧：即善于使之从罪中出离，令其无罪。于一切事中达到究竟：即于一切律事中达到圆满，意为熟练、善巧。 521. Vinaye khandhake cāpīti vuttappakāre vinaye ca khandhake ca, padaṃ suttapadaṃ nikkhipitvā paṭṭhapetvā. Ubhato viniveṭhetvāti vinayato khandhakato cāti ubhayato nibbattetvā vijaṭetvā nayaṃ āharitvā. Rasatoti kiccato. Osareyyaṃ osāraṇaṃ karomīti attho. 521. 于（经）分别与犍度中：即如前所述，于（经）分别与犍度中，安置文句，建立义理。能双解者：即从（经）分别与犍度两方面导出，解开结缚，引出正理。知其作用者：即知其作用。我能作引入。 522. Niruttiyā ca kusaloti ‘‘rukkho paṭo kumbho mālā citta’’ntiādīsu vohāresu cheko. Atthānatthe ca kovidoti atthe vaḍḍhiyaṃ anatthe hāniyañca kovido dakkhoti attho. Anaññātaṃ mayā natthīti vinayapiṭake sakale vā piṭakattaye mayā anaññātaṃ aviditaṃ apākaṭaṃ kiñci natthīti attho. Ekaggo satthu sāsaneti buddhasāsane ahameva eko vinayadharānaṃ aggo seṭṭho uttamoti attho. 522. 善于言辞者：即于“树、布、瓶、花、心”等用法中娴熟。精通义与非义者：即精通于利益的增长与损害的减少。于我无有未知者：即于整个律藏或三藏中，于我无所不识、无所不知、无所不明。于导师教法中为第一人：即于佛陀教法中，我乃持律者中之最上、最胜、最尊。 523. Rūpadakkhe ahaṃ ajjāti ajja etarahi kāle sakyaputtassa bhagavato sāsane pāvacane ahaṃ rūpadakkhe rūpadassane vinayavinicchayadassane sabbaṃ kaṅkhaṃ sakalaṃ saṃsayaṃ vinodemi vināsemīti sambandho. Chindāmi sabbasaṃsayanti ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādikaṃ (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) kālattayaṃ ārabbha uppannaṃ sabbaṃ soḷasavidhaṃ kaṅkhaṃ chindāmi vūpasamemi sabbaso viddhaṃsemīti attho. 523. 我今善巧于事相：即于现今释迦子世尊之教法、言教中，我于事相之善巧、事相之审察、戒律抉择之审察中，能彻底消除一切疑惑、犹豫，此是其关联。断除一切疑：即对于“我过去存在吗”等，缘于三世所生之全部十六种疑惑，我能完全斩断、平息、彻底摧毁，此是其义。 524. Padaṃ anupadañcāpīti padaṃ pubbapadañca anupadaṃ parapadañca akkharaṃ ekekamakkharañca byañjanaṃ sithiladhanitādidasavidhaṃ byañjanavidhānañca. Nidāneti tena samayenātiādike nidāne ca. Pariyosāneti nigamane. Sabbattha kovidoti sabbesu chasu ṭhānesu chekoti attho. 524. 文句与随文句：文句(pada)即前句，随文句(anupada)即后句；字母(akkhara)即逐一之字母；辅音(byañjana)即松音(sithila)、送气音(dhanita)等十种辅音之法。于因缘中：即于“尔时”(tena samayena)等因缘中。于究竟中：即于结尾(nigamana)。于一切处善巧：义为于所有六处皆为精通。 525. Tato [Pg.320] paraṃ bhagavatoyeva guṇe pakāsento yathāpi rājā balavātiādimāha. Tattha yathā balavā thāmabalasampanno senābalasampanno vā rājā, paraṃ paresaṃ paṭirājūnaṃ senaṃ niggaṇhitvā nissesato gahetvā palāpetvā vā, tape tapeyya santapeyya dukkhāpeyya. Vijinitvāna saṅgāmanti saṅgāmaṃ parasenāya samāgamaṃ yuddhaṃ vijinitvā visesena jinitvā jayaṃ patvā. Nagaraṃ tattha māpayeti tattha tasmiṃ vijitaṭṭhāne nagaraṃ pāsādahammiyādivibhūsitaṃ vasanaṭṭhānaṃ māpaye kārāpeyyāti attho. 525. 接着，为彰显世尊之功德，故说“譬如强力之王”等。于此，所谓强力之王，即具足体力(thāmabala)或军力(senābala)之王，能制伏其他敌王之军队，或将其尽数俘获，或驱使其逃窜，能折磨、烧灼、令其痛苦。‘于战场上战胜’者，谓于战场，即与敌军会合之战斗中，以殊胜之姿战胜，获得胜利。‘于彼处建造城市’者，义为于彼被征服之地，建造以殿堂、楼阁等庄严之居所。 526. Pākāraṃ parikhañcāpīti tattha māpitanagare pākāraṃ sudhādhavalaiṭṭhakāmayapākārañca kārayeti sambandho. Parikhañcāpi kaddamaparikhaṃ, udakaparikhaṃ, sukkhaparikhañca api kāraye. Esikaṃ dvārakoṭṭhakanti nagarasobhanatthaṃ ussāpitaesikāthambhañca mahantaṃ koṭṭhakañca catubhūmakādidvārakoṭṭhakañca kāraye. Aṭṭālake ca vividheti catubhūmakādibhede atiuccaaṭṭālake ca vividhe nānappakārake bahū kāraye kārāpeyyāti sambandho. 526. “城墙与壕沟”者，谓于彼所建之城中，令人建造以白灰粉刷之砖砌城墙，此是其关联。亦令人挖掘泥壕、水壕及旱壕。“门柱与门楼”者，谓为美化城市，令人竖立高耸之门柱，并建造巨大的角楼及四层楼等门楼。“各式楼阁”者，谓于四层楼等不同类型中，令人建造各种各样极高之楼阁，此是其关联。 527. Siṅghāṭakaṃ caccarañcāti na kevalaṃ pākārādayo kāraye, siṅghāṭakaṃ catumaggasandhiñca caccaraṃ antarāvīthiñca kārayeti sambandho. Suvibhattantarāpaṇanti suṭṭhu vibhattaṃ vibhāgato koṭṭhāsavantaṃ antarāpaṇaṃ anekāpaṇasahassaṃ kārāpeyyāti attho. Kārayeyya sabhaṃ tatthāti tasmiṃ māpitanagare sabhaṃ dhammādhikaraṇasālaṃ kāraye. Atthānatthavinicchayaṃ vaḍḍhiñca avaḍḍhiñca vinicchayakaraṇatthaṃ vinicchayasālaṃ kārayeti sambandho. 527. “十字路口与广场”者，非仅建造城墙等，亦应建造四岔路口与广场，此为关联。“善规划之市场于内”者，谓应建造划分清晰、分区合理之城内市场，容纳数千商店，此为语义。“于彼处建造集会厅”者，谓于彼所建之城中，建造集会厅，即审理法务之堂。为裁决利益与非利益、增长与衰退，应建造审判厅，此为关联。 528. Nigghātatthaṃ amittānanti paṭirājūnaṃ paṭibāhanatthaṃ. Chiddāchiddañca jānitunti dosañca adosañca jānituṃ. Balakāyassa rakkhāyāti hatthiassarathapattisaṅkhātassa balakāyassa senāsamūhassa ārakkhaṇatthāya so nagarasāmiko rājā, senāpaccaṃ senāpatiṃ senānāyakaṃ mahāmattaṃ ṭhapeti ṭhānantare patiṭṭhapetīti attho. 528. “为镇压敌人”者，谓为抵御敌国之王。“为知晓漏洞与否”者，谓为知晓其过失与无过失。“为保护军队”者，谓为保护由象兵、马兵、车兵、步兵所组成之军队，彼城主国王任命将帅、军队统领与大臣，安置于要职，此为语义。 529. Ārakkhatthāya [Pg.321] bhaṇḍassāti jātarūparajatamuttāmaṇiādirājabhaṇḍassa ārakkhaṇatthāya samantato gopanatthāya me mayhaṃ bhaṇḍaṃ mā vinassīti nidhānakusalaṃ rakkhaṇe kusalaṃ chekaṃ naraṃ purisaṃ bhaṇḍarakkhaṃ bhaṇḍarakkhantaṃ so rājā bhaṇḍāgāre ṭhapetīti sambandho. 529. “为守护财物”者，谓为守护金、银、珍珠、宝石等王室财物，为周全保护，（心念：）“愿我财物无损”，故国王任命善于储藏、精于守护、聪慧之人为财物守护者，安置于宝库中，此为关联。 530. Mamatto hoti yo raññoti yo paṇḍito rañño mamatto māmako pakkhapāto hoti. Vuddhiṃ yassa ca icchatīti assa rañño vuddhiñca virūḷhiṃ yo icchati kāmeti, tassa itthambhūtassa paṇḍitassa rājā adhikaraṇaṃ vinicchayādhipaccaṃ deti mittassa mittabhāvassa paṭipajjitunti sambandho. 530. “于王有‘我所’想者”，谓有智者于王有亲爱、归属、拥护之心。“且愿其增长”者，谓凡欲此王增长、繁荣者，国王即授予如是智者审判之权，以践行友谊，此为关联。 531. Uppātesūti ukkāpātadisāḍāhādiuppātesu ca. Nimittesūti mūsikacchinnādīsu ‘‘idaṃ nimittaṃ subhaṃ, idaṃ nimittaṃ asubha’’nti evaṃ nimittajānanasatthesu ca. Lakkhaṇesu cāti itthipurisānaṃ hatthapādalakkhaṇajānanasatthesu ca kovidaṃ chekaṃ ajjhāyakaṃ anekesaṃ sissānaṃ byākaraṇavācakaṃ mantadharaṃ vedattayasaṅkhātamantadhārakaṃ paṇḍitaṃ so rājā porohicce purohitaṭṭhānantare ṭhapetīti sambandho. 531. “于异象善巧”者，谓于流星坠落、方光等异象善巧；“于征兆善巧”者，谓于鼠咬等事，能知“此是吉兆，此是凶兆”，于此征兆之学善巧；“于相善巧”者，谓于男女手足相之学善巧。国王任命如此博学、能教授、能为众多弟子讲解声明之学、持咒、持诵三吠陀明咒的智者为国师，即祭司之职。此为关联。 532. Etehaṅgehi sampannoti etehi vuttappakārehi aṅgehi avayavehi sampanno samaṅgībhūto so rājā ‘‘khattiyo’’ti pavuccati kathīyatīti sambandho. Sadā rakkhanti rājānanti ete senāpaccādayo amaccā sadā sabbakālaṃ taṃ rājānaṃ rakkhanti gopenti. Kimiva? Cakkavākova dukkhitaṃ dukkhappattaṃ sakañātiṃ rakkhanto cakkavāko pakkhī ivāti attho. 532. “具足此等要素”者，谓具足此等如上所说之要素、组成部分，此具足完整要素、组成部分之国王，被称为“刹帝利”，此是其关联。“常守护国王”者，谓此等将领等大臣，常时时刻刻守护彼国王。譬如？譬如鸳鸯守护自己受苦之同类鸟，此是其义。 533. Tatheva tvaṃ mahāvīrāti vīruttama, yathā so rājā senāpaccādiaṅgasampanno nagaradvāraṃ thaketvā paṭivasati, tatheva tuvaṃ hatāmitto nihatapaccatthiko khattiyo iva sadevakassa lokassa saha devehi pavattamānassa lokassa dhammarājā dhammena samena rājā dasapāramitādhammaparipūraṇena rājabhūtattā ‘‘dhammarājā’’ti pavuccati kathīyatīti sambandho. 533. “大英雄啊，你亦如是”者，谓最胜英雄，犹如彼具足军队首领等要素之国王，关闭城门而居住。你摧毁了敌人，击退了反对者，如同刹帝利，是天人世间的法王。因你以正法平等统治，并圆满了十波罗蜜法，故成为王，被称为“法王”，此是其关联。 534. Titthiye nīharitvānāti dhammarājabhāvena paṭipakkhabhūte sakalatitthiye nīharitvā nissesena haritvā nibbisevanaṃ katvā sasenakaṃ dhārañcāpi senāya saha vasavattimārampi nīharitvā. Tamandhakāraṃ vidhamitvāti [Pg.322] tamasaṅkhātaṃ mohandhakāraṃ vidhamitvā viddhaṃsetvā. Dhammanagaraṃ sattatiṃsabodhipakkhiyadhammasaṅkhātaṃ, khandhāyatanadhātupaṭiccasamuppādabalabojjhaṅgagambhīranayasamantapaṭṭhānadhammasaṅkhātaṃ vā nagaraṃ amāpayi nimmini patiṭṭhāpesīti attho. 534. “驱逐外道后”者，谓以法王之身份，将所有敌对的外道无余驱逐，使其无立足之地，并驱逐了魔罗及其军队，乃至他化自在天魔。“驱散彼黑暗后”者，谓驱散、摧毁了名为愚痴的黑暗。你建立了法城，此城是指三十七菩提分法，或指由蕴、处、界、缘起、力、觉支、甚深义理与周遍发趣论所组成的法城。你创造、建立、安立了它，此是其义。 535. Sīlaṃ pākārakaṃ tatthāti tasmiṃ patiṭṭhāpite dhammanagare catupārisuddhisīlaṃ pākāraṃ. Ñāṇaṃ te dvārakoṭṭhakanti te tuyhaṃ sabbaññutaññāṇaāsayānusayañāṇaanāgataṃsañāṇaatītaṃsañāṇādikameva ñāṇaṃ dvārakoṭṭhakanti attho. Saddhā te esikā vīrāti, bhante, asithilaparakkama te tuyhaṃ dīpaṅkarapādamūlato pabhuti sabbaññutaññāṇakāraṇā saddahanasaddhā ussāpitaalaṅkāraalaṅkatathambhoti attho. Dvārapālo ca saṃvaroti te tuyhaṃ chadvārikasaṃvaro rakkhāvaraṇagutti dvārapālo dvārarakkhakoti attho. 535. “戒为城墙”者，谓于彼所建立之法城中，四遍净戒(catupārisuddhisīla)即是城墙。“汝之智慧为城门楼”者，谓你之一切智智、无碍智、意乐随眠智、未来智、过去智等智慧，即是城门楼，此是其义。“信为汝之门柱，英雄”者，尊者，具不懈精进者！你从燃灯佛(Dīpaṅkara)足下开始，为成就一切智智而确立的信，犹如在法城中高高竖起且装饰华丽的门柱，此是其义。“律仪为守门人”者，谓你的六门律仪，即守护与防护，是守门人、守门者，此是其义。 536. Satipaṭṭhānamaṭṭālanti te tuyhaṃ catusatipaṭṭhānaaṭṭālamuṇḍacchadanaṃ. Paññā te caccaraṃ muneti, bhante, mune ñāṇavanta te tuyhaṃ pāṭihāriyādianekavidhā paññā caccaraṃ maggasamodhānaṃ nagaravīthīti attho. Iddhipādañca siṅghāṭanti tuyhaṃ chandavīriyacittavīmaṃsasaṅkhātā cattāro iddhipādā siṅghāṭaṃ catumaggasanti. Dhammavīthi sumāpitanti sattatiṃsabodhipakkhiyadhammasaṅkhātāya vīthiyā suṭṭhu māpitaṃ sajjitaṃ, taṃ dhammanagaranti attho. 536. “念处为望楼”者，谓你的四念处(catusatipaṭṭhāna)即是望楼的圆形屋顶。“智慧为汝之广场，牟尼”者，尊者，牟尼！具慧者！你的神通等多种智慧，即是广场、道路的交会处、城市的街道，此是其义。“神足为十字路口”者，谓你的欲、勤、心、观四神足(cattāro iddhipādā)，即是十字路口、四条道路的交会处。“法道已妥善修建”者，谓此法城由名为三十七菩提分法的道路所妥善建造、布置而成，此是其义。 537. Suttantaṃ abhidhammañcāti tava tuyhaṃ ettha dhammanagare suttantaṃ abhidhammaṃ vinayañca kevalaṃ sakalaṃ suttageyyādikaṃ navaṅgaṃ buddhavacanaṃ dhammasabhā dhammādhikaraṇasālāti attho. 537. “经藏与阿毗达摩”者，谓于汝此法城中，经藏、阿毗达摩、律藏，以及全部包括修多罗、祇夜等九分教之佛语，即是法会堂、法庭，此是其义。 538. Suññataṃ animittañcāti anattānupassanāvasena paṭiladdhaṃ suññatavihārañca, aniccānupassanāvasena paṭiladdhaṃ animittavihārañca. Vihārañcappaṇihitanti dukkhānupassanāvasena paṭiladdhaṃ appaṇihitavihārañca. Āneñjañcāti acalaṃ aphanditaṃ catusāmaññaphalasaṅkhātaṃ āneñjavihārañca. Nirodho cāti sabbadukkhanirodhaṃ nibbānañca. Esā dhammakuṭī tavāti esā sabbanavalokuttaradhammasaṅkhātā tava tuyhaṃ dhammakuṭi vasanagehanti attho. 538. “空与无相”者，即以无我随观所证得之空住，及以无常随观所证得之无相住。“及无愿住”者，即以苦随观所证得之无愿住。“及不动”者，即不摇、不动，名为四沙门果之不动住。“及灭”者，即一切苦之灭尽——涅槃。“此是汝法孤邸”者，谓此等一切九种出世间法，即是汝之法孤邸、汝之住所，此是其义。 539. Paññāya [Pg.323] aggo nikkhittoti paññāvasena paññavantānaṃ aggo. Iti bhagavatā nikkhitto ṭhapito thero paṭibhāne ca paññāya kattabbe kicce, yuttamuttapaṭibhāne vā kovido cheko nāmena sāriputtoti pākaṭo tava tuyhaṃ dhammasenāpati tayā desitassa piṭakattayadhammasamūhassa dhāraṇato pati padhāno hutvā senākiccaṃ karotīti attho. 539. “以智慧为首而被确立”者，谓长老于辩才与智慧、于应作之事、或于适时机敏之应对，皆为善巧练达，故为世尊确立为智慧第一。其以舍利弗之名为著，为汝法将，因能受持汝所说之三藏法蕴，作为主导，履行将领之职，此是其义。 540. Cutūpapātakusaloti bhante muni, cutūpapāte cutiyā upapattiyā ca kusalo cheko. Iddhiyā pāramiṃ gatoti ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’tiādinā (dī. ni. 1.238; paṭi. ma. 1.102) vuttāya iddhippabhedāya pāramiṃ pariyosānaṃ gato patto nāmena kolito nāma moggallānatthero porohicco tava tuyhaṃ purohitoti sambandho. 540. “善于死生”者，尊者，牟尼！即是善巧于死亡与投生。“于神通已达彼岸”者，是说对于如“一亦能为多，多亦能为一”等（长部1.238；无碍解道1.102）所说的种种神通，已达究竟圆满。名为拘利多（Kolita）的目犍连长老，是汝之国师，此是其关联。 541. Porāṇakavaṃsadharoti bhante mune, ñāṇavantaṃ porāṇassa vaṃsassa dhārako, paramparajānanako vā uggatejo pākaṭatejo, durāsado āsādetuṃ ghaṭṭetuṃ dukkho asakkuṇeyyoti attho. Dhutavādiguṇenaggoti tecīvarikaṅgādīni terasa dhutaṅgāni vadati ovadatīti dhutavādīguṇena dhutaṅgaguṇena aggo seṭṭho mahākassapatthero tava tuyhaṃ akkhadasso vohārakaraṇe padhānoti attho. 541. 尊者，圣者，有智慧者！您是古老传承的保持者，或知晓其世代相传者；光辉炽盛，威德显赫，难以接近，难以触及，难以冒犯，此即其义。“以倡导头陀行之德为第一”，是说大迦叶长老宣说、教导三衣等十三种头陀行，因头陀行之德而为第一。在裁决事务上，他是您的首席仲裁者，此即其义。 542. Bahussuto dhammadharoti bhante mune, bahūnaṃ caturāsītidhammakkhandhasahassānaṃ sutattā bhagavatā bhikkhusaṅghato ca uggahitattā bahussuto anekesaṃ chasatasahassasaṅkhyānaṃ āgamadhammānaṃ satipaṭṭhānādīnañca paramatthadhammānaṃ dhāraṇato dhammadharo ānando. Sabbapāṭhī ca sāsaneti buddhasāsane sabbesaṃ pāṭhīnaṃ paṭhantānaṃ sajjhāyantānaṃ bhikkhūnaṃ aggo seṭṭhoti sabbapāṭhī nāmena ānando nāma thero. Dhammārakkho tavāti tava tuyhaṃ dhammassa piṭakattayadhammabhaṇḍassa ārakkho rakkhako pālako, dhammabhaṇḍāgārikoti attho. 542. 尊者，圣者！阿难之所以为“多闻持法”者，乃因他从世尊与比丘僧团听闻并领受了八万四千法蕴而为“多闻”；又因他忆持了无数阿含法门、四念处等胜义法而为“持法”。在佛陀的教法中，阿难于所有读诵、讽咏的比丘中最为第一、最为殊胜，故名“一切诵持者”。他是您的“法之守护者”，意即他是您之法，即三藏法宝的守护者、保护者、护持者，是法宝的库藏看护者。 543. Ete [Pg.324] sabbe atikkammāti bhagavā bhagyavā sammāsambuddho ete sāriputtādayo mahānubhāvepi there atikkamma vajjetvā mamaṃyeva pamesi pamāṇaṃ akāsi, manasi akāsīti attho. Vinicchayaṃ me pādāsīti vinayaññūhi paṇḍitehi desitaṃ pakāsitaṃ vinaye vinicchayaṃ dosavicāraṇaṃ me mayhaṃ bhagavā pādāsi pakārena adāsi, mayhameva bhāraṃ akāsīti sambandho. 543. “超越所有这一切”是指，世尊，具福者，正自觉者，超越、舍置了舍利弗等具有大威力的长老们，而只以我为准绳，意即只垂念于我。“他赐予我抉择”是指，世尊将律中对过失的审查，即那由精通律藏的智者们所教导、阐明的戒律抉择，以特殊的方式赐予了我；其关联是：他将此重担唯独交给了我。 544. Yo koci vinaye pañhanti yo koci bhikkhu buddhasāvako vinayanissitaṃ pañhaṃ maṃ pucchati, tattha tasmiṃ pucchitapañhe me mayhaṃ cintanā vimati kaṅkhā natthi. Tañhevatthaṃ taṃ eva pucchitaṃ atthaṃ ahaṃ kathemīti sambandho. 544. “任何人在律中提问”是指，任何作为佛陀声闻的比丘，向我提出有关律藏的问题，对此所提之问，我都没有任何思虑、困惑或怀疑。我便解说该提问的义理，此即其关联。 545. Yāvatā buddhakhettamhīti yāvatā yattake ṭhāne buddhassa āṇākhette taṃ mahāmuniṃ sammāsambuddhaṃ ṭhapetvā vinaye vinayapiṭake vinayavinicchayakaraṇe vā mādiso mayā sadiso natthi, ahameva aggo, bhiyyo mamādhiko kuto bhavissatīti sambandho. 545. “于佛陀之领域”是指，在佛陀权威所及的任何地方，除了那位大牟尼、正自觉者之外，在律、律藏或作戒律抉择方面，没有与我相似者。我即是第一，何有更胜我者？此即其关联。 546. Bhikkhusaṅghe nisīditvā bhikkhusaṅghamajjhe nisinno gotamo bhagavā evaṃ gajjati sīhanādaṃ karoti. Kathaṃ? Vinaye ubhatovibhaṅge, khandhakesu mahāvaggacūḷavaggesu, ca-saddena parivāre, upālissa upālinā samo sadiso natthīti evaṃ gajjati. 546. 坐于比丘僧团中，世尊乔达摩作此狮子吼。如何吼？“在律的《双分别》、犍度(Khandhaka)的《大品》与《小品》，以及由‘与’字所含摄的《附篇》中，无人能与优波离(Upāli)相等或相似。”他作如是吼。 547. Yāvatāti yattakaṃ buddhabhaṇitaṃ buddhena desitaṃ navaṅgaṃ suttageyyādisatthusāsanaṃ satthunā pakāsitaṃ sabbaṃ vinayogadhaṃ taṃ vinaye antopaviṭṭhaṃ vinayamūlakaṃ iccevaṃ passino passantassa. 547. “所有”是指，所有由佛陀所说、所教，由导师所阐明的九分教，如经、应颂等，皆归于律、含摄于律、以律为根本——具见者如是见。 548. Mama kammaṃ saritvānāti gotamo sakyapuṅgavo sakyavaṃsappadhāno, mama kammaṃ mayhaṃ pubbapatthanākammaṃ atītaṃsañāṇena saritvāna paccakkhato ñatvā bhikkhusaṅghamajjhe gato ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.219, 228) maṃ etadagge ṭhāne ṭhapesīti sambandho. 548. “忆念我之业后”是指，释迦牛王、释迦族之首乔达摩(Gotama)，以宿世智忆念我往昔所发之愿业，并亲自证知后，进入比丘僧团中说：“诸比丘，我声闻比丘中，持律第一者，即是优波离(Upāli)。”他将我置于此第一之位，此即其关联。 549. Satasahassupādāyāti satasahassakappe ādiṃ katvā yaṃ imaṃ ṭhānaṃ apatthayiṃ patthesiṃ, so me attho mayā anuppatto adhigato paṭiladdho vinaye pāramiṃ gato koṭiṃ pattoti attho. 549. “从十万劫以来”是指，我从十万劫前开始希求此位，我所希求的目标，已被我达成、证得、获得。我在律方面已达圆满，已至顶峰，此即其义。 550. Sakyānaṃ [Pg.325] sakyavaṃsarājūnaṃ nandijanano somanassakārako ahaṃ pure pubbe kappako āsiṃ ahosiṃ, taṃ jātiṃ taṃ kulaṃ taṃ yoniṃ vijahitvā visesena jahitvā chaḍḍetvā mahesino sammāsambuddhassa putto jāto sakyaputtoti saṅkhyaṃ gato sāsanadhāraṇatoti attho. 550. 我，曾为令释迦族、释迦王族欢喜愉悦者，往昔曾为理发师。在舍离、特别舍离、抛弃了那个出身、那个家族、那个根源之后，我成为大仙、正自觉者的儿子，得入“释迦子”之数，其义为：因护持教法故。 551. Tato paraṃ attano dāsakule nibbattanāpadānaṃ dassento ito dutiyake kappetiādimāha. Tattha ito bhaddakappato heṭṭhā dutiye kappe nāmena añjaso nāma khattiyo eko rājā anantatejo saṅkhyātikkantatejo amitayaso pamāṇātikkantaparivāro mahaddhano anekakoṭisatasahassadhanavā bhūmipālo pathavīpālako rakkhako ahosīti sambandho. 551. 此后，为说明自己投生于奴仆家的本生故事，他说了以“从此第二劫”等开头的偈颂。于此，“从此”是指从此贤劫（bhaddakappa）之前的第二劫。当时，有一位名叫安阇娑（Añjasa）的刹帝利国王，他威力无量、威德超胜，声誉无限、眷属无数，极其富裕，拥有亿万财富，是守护国土的君主。此为关联。 552. Tassa raññoti tassa tādisassa rājino putto ahaṃ candano nāma khattiyo khattiyakumāro ahosinti sambandho. So ahaṃ jātimadena ca yasamadena ca bhogamadena ca upatthaddho thambhito unnatoti attho. 552. “彼国王”者，谓：我是那位国王之子，名为旃檀（Candana）的刹帝利王子。此为关联。我因出身、名声与财富之慢而变得傲慢、顽固、高昂。此为义。 553. Nāgasatasahassānīti satasahassahatthino mātaṅgā mātaṅgakule jātā tidhā pabhinnā akkhikaṇṇakosasaṅkhātehi tīhi ṭhānehi pabhinnā madagaḷitā sabbālaṅkārabhūsitā sabbehi hatthālaṅkārehi alaṅkatā sadā sabbakālaṃ maṃ parivārentīti sambandho. 553. “十万龙象”者，谓：十万头大象，为生于摩登伽（mātaṅga）象种之巨象，从眼、耳、阴囊三处流出醉液而处于发情期，彼等遍身饰以庄严，佩戴种种象饰，恒常围绕于我。此为关联。 554. Sabalehi paretohanti tadā tasmiṃ kāle ahaṃ sabalehi attano senābalehi pareto parivārito uyyānaṃ gantukāmako icchanto sirikaṃ nāma nāgaṃ hatthiṃ āruyha abhiruhitvā nagarato nikkhaminti sambandho. 554. “我为军围绕”者，谓：尔时，我为自军所围绕，欲前往园林，遂骑乘名为尸利（Sirika）之象，从城中而出。此为关联。 555. Caraṇena ca sampannoti sīlasaṃvarādipannarasacaraṇadhammena samannāgato guttadvāro pihitacakkhādichadvāro susaṃvuto suṭṭhu rakkhitakāyacitto devalo nāma sambuddho paccekasambuddho, mama mayhaṃ purato sammukhe āgacchi pāpuṇīti attho. 555. “具足于行”者，谓：具足戒律防护等十五种行法，守护根门，关闭眼等六门，善于防护身心，一位名为提婆（Devala）的独觉佛（paccekasambuddha），来到我的面前。此为义。 556. Pesetvā [Pg.326] sirikaṃ nāganti taṃ āgataṃ paccekabuddhaṃ disvā ahaṃ sirikaṃ nāma nāgaṃ abhimukhaṃ pesetvā buddhaṃ āsādayiṃ ghaṭṭesiṃ padussesinti attho. Tato sañjātakopo soti tato tasmā mayā atīva pīḷetvā pesitattā so hatthināgo mayi sañjātakopo padaṃ attano pādaṃ nuddharate na uddharati, niccalova hotīti attho. 556. “驱策尸利象”者，谓：见到那位前来的独觉佛后，我驱使名为尸利（Sirika）之象迎面而去，冒犯、冲撞、伤害了佛陀。此为义。“彼遂生嗔”者，谓：其后，因被我过度逼迫驱使，那头大象对我生起嗔心，不再抬起它的脚，静止不动。此为义。 557. Nāgaṃ duṭṭhamanaṃ disvāti duṭṭhamanaṃ kuddhacittaṃ nādaṃ disvā ahaṃ buddhe paccekabuddhe kopaṃ akāsiṃ dosaṃ uppādesinti attho. Vihesayitvā sambuddhanti devalaṃ paccekasambuddhaṃ vihesayitvā viheṭhetvā ahaṃ uyyānaṃ agamāsinti sambandho. 557. “见到心怀恶意的大象后”是指：见到那心怀恶意、内心愤怒的大象后，我对那位佛陀，即独觉佛，生起了愤怒与瞋恨。这是其含义。“恼害了圆满觉者后”是指：在恼害、骚扰了那位独觉佛后，我前往了园林。这是其关联。 558. Sātaṃ tattha na vindāmīti tasmiṃ āsādane sātaṃ na vindāmi. Āsādananimittaṃ madhuraṃ sukhaṃ na labhāmīti attho. Siro pajjalito yathāti siro mama sīsaṃ pajjalito yathā pajjalamānaṃ viya hotīti attho. Pariḷāhena ḍayhāmīti paccekabuddhe kopassa katattā pacchānutāpapariḷāhena ḍayhāmi uṇhacitto homīti attho. 558. “在那里我得不到快乐”是指：在那冒犯中我得不到快乐，意思是因冒犯而得不到甜蜜的快乐。这是其含义。“我的头好像在燃烧”是指：我的头就像燃烧起来一样。这是其含义。“我被热恼烧灼”是指：因为对独觉佛发怒，后来被后悔的热恼烧灼，内心焦躁。这是其含义。 559. Sasāgarantāti teneva pāpakammabalena sasāgarantā sāgarapariyosānā sakalamahāpathavī me mayhaṃ ādittā viya jalitā viya hoti khāyatīti attho. Pitu santikupāgammāti evaṃ bhaye uppanne ahaṃ attano pitu rañño santikaṃ upāgamma upagantvā idaṃ vacanaṃ abraviṃ kathesinti attho. 559. “大海环绕的”是指：由于那恶业的力量，整个大地，直至大海边际，对我来说都像在燃烧、在炽热一般显现。这是其含义。“来到父亲身边后”是指：当这样的恐惧生起时，我来到我父亲国王的身边，来到后，我向他说了这些话。这是其含义。 560. Āsīvisaṃva kupitanti āsīvisaṃ sabbaṃ kupitaṃ kuddhaṃ iva jalamānaṃ aggikkhandhaṃ iva mattaṃ tidhā pabhinnaṃ dantiṃ dantavantaṃ kuñjaraṃ uttamaṃ hatthiṃ iva ca āgataṃ yaṃ paccekabuddhaṃ sayambhuṃ sayameva buddhabhūtaṃ ahaṃ āsādayiṃ ghaṭṭesinti sambandho. 560. “如愤怒的毒蛇一般”是指：我冒犯了那位独觉佛，他如同所有愤怒的毒蛇，如同燃烧的火蕴，如同已前来、正值发情而从三处流出体液的最上象王。他是无师自觉者(sayambhu)，是独自成佛者。这是其关联。 561. Āsādito mayā buddhoti so paccekabuddho mayā āsādito ghaṭṭito ghoro aññehi ghaṭṭetuṃ asakkuṇeyyattā ghoro, uggatapo pākaṭatapo jino pañca māre jitavā evaṃguṇasampanno [Pg.327] paccekabuddho mayā ghaṭṭitoti attho. Purā sabbe vinassāmāti tasmiṃ paccekabuddhe kataanādarena sabbe mayaṃ vinassāma vividhenākārena nassāma, bhasmā viya bhavāmāti attho. Khamāpessāma taṃ muninti taṃ paccekabuddhaṃ muniṃ yāva na vinassāma, tāva khamāpessāmāti sambandho. 561. “我冒犯了佛陀”是指：那位独觉佛被我冒犯、冲撞了。他威猛无比，因他人无法冒犯而显得可畏；他苦行卓著，功德昭彰，是战胜五魔的胜利者。具备如此功德的独觉佛竟然被我冒犯了。这是其含义。“在我们全都毁灭之前”是指：因为对那位独觉佛不敬，我们所有人都将毁灭，以各种方式消亡，变得如同灰烬。这是其含义。“我们应请求那位牟尼宽恕”是指：在我们还未毁灭之时，我们应请求那位独觉佛牟尼的宽恕。这是其关联。 562. No ce taṃ nijjhāpessāmāti attadantaṃ damitacittaṃ samāhitaṃ ekaggacittaṃ taṃ paccekabuddhaṃ no ce nijjhāpessāma khamāpessāma. Orena sattadivasā sattadivasato orabhāge sattadivase anatikkamitvā sampuṇṇaṃ raṭṭhaṃ me sabbaṃ vidhamissati vinassissati. 562. “若我等不能使彼谅解”者，谓：若我等不能使彼自我调伏、其心已调、已得等持、一心专注之独觉佛宽恕，则于七日之内，我之全国将彻底毁灭。 563. Sumekhalo kosiyo cāti ete sumekhalādayo cattāro rājāno isayo āsādayitvā ghaṭṭetvā anādaraṃ katvā saraṭṭhakā saha raṭṭhajanapadavāsīhi duggatā vināsaṃ gatāti attho. 563. “苏美迦罗与拘尸耶等”者，其义为：此苏美迦罗(Sumekhala)等四王，因冒犯、触恼、不敬诸仙人，故与其国及国土之民同遭不幸，走向毁灭。 564. Yadā kuppanti isayoti yadā yasmiṃ kāle saññatā kāyasaññamādīhi saññatā santā brahmacārino uttamacārino seṭṭhacārino isayo kuppanti domanassā bhavanti, tadā sasāgaraṃ sapabbataṃ sadevakaṃ lokaṃ vināsentīti sambandho. 564. “仙人忿怒时”者，谓：于任何时，彼等以身律仪等而自调御、寂静、行梵行、行最上行、行殊胜行之仙人忿怒，即心生忧恼时，则能毁灭此包含海洋、山脉与天神之世界。应作如是连结。 565. Tiyojanasahassamhīti tesaṃ isīnaṃ ānubhāvaṃ ñatvā te khamāpetuṃ accayaṃ aparādhaṃ desanatthāya pakāsanatthāya tiyojanasahassappamāṇe padese purise sannipātayinti sambandho. Sayambhuṃ upasaṅkaminti sayambhuṃ paccekabuddhaṃ upasaṅkamiṃ samīpaṃ agamāsinti attho. 565. “于三千由旬处”者，谓：了知彼诸仙人之威力后，为求其宽恕，为表白、公开己之过失与罪行，我于方圆三千由旬之地集结众人。“我走近自觉者”者，其义为：我走近自觉者(sayambhu)，即独觉佛，去到其跟前。 566. Allavatthāti mayā saddhiṃ rāsibhūtā sabbe janā allavatthā udakena tintavatthauttarāsaṅgā allasirā tintakesā pañjalīkatā muddhani kataañjalipuṭā buddhassa paccekamunino pāde pādasamīpe nipatitvā nipajjitvā idaṃ vacanamabravunti ‘‘khamassu tvaṃ, mahāvīrā’’tiādikaṃ vacanaṃ abravuṃ kathesunti attho. 566. “衣皆湿”者，其义为：与我一同聚集之众人，皆衣袍湿透，衣与上衣为水浸湿，头发湿润，合掌于顶，于佛陀、独觉牟尼(paccekamuni)之足边、足前伏身倒地，说此言语，即说“大雄，请您宽恕”等语。 567. Mahāvīra vīruttama bhante paccekabuddha, mayā tumhesu aññāṇena kataṃ aparādhaṃ khamassu tvaṃ vinodehi, mā manasi karohīti attho[Pg.328]. Jano janasamūho taṃ bhagavantaṃ abhi visesena yācati. Pariḷāhaṃ dosamohehi katacittadukkhapariḷāhaṃ amhākaṃ vinodehi tanuṃ karohi, no amhākaṃ raṭṭhaṃ sakalaraṭṭhajanapadavāsino mā vināsaya mā vināsehīti attho. 567. “大英雄、最上英雄、尊者独觉佛，我因无知而对您所犯之过，请您宽恕并消除，莫记于心。众人，即人群，特别向那位世尊祈求：‘请为我等消除由瞋与痴所造成的内心痛苦热恼，并减轻之；莫毁灭我等之国，莫毁灭我等全国之城乡居民。’” 568. Sadevamānusā sabbeti sabbe mānusā sadevā sadānavā pahārādādīhi asurehi saha sarakkhasā ayomayena kūṭena mahāmuggarena sadā sabbakālaṃ me siraṃ mayhaṃ matthakaṃ bhindeyyuṃ padāleyyuṃ. 568. “‘连同天人一切’——是说，愿所有的人，连同天神、陀那婆（dānava）、巴哈罗达（Pahārāda）等阿修罗，及罗刹，用铁锤与大槌，时时刻刻击碎、劈开我的头颅。 569. Tato paraṃ buddhānaṃ khamitabhāvañca kopābhāvañca pakāsento dake aggi na saṇṭhātītiādimāha. Tattha yathā udake aggi na saṇṭhāti na patiṭṭhāti, yathā bījaṃ sele silāmaye pabbate na viruhati, yathā agade osadhe kimi pāṇako na saṇṭhāti. Tathā kopo cittappakopo dummanatā buddhe paṭividdhasacce paccekabuddhe na jāyati na uppajjatīti attho. 569. 再者，为彰显诸佛的堪忍与无瞋之性，他说了“火在水中不存留”等譬喻。此中，如同火在水中无法存留、无法安住；如同种子在岩石遍布的山上无法生长；如同虫蚁无法在良药中存活。同样地，瞋怒、心的扰乱、不悦，在已彻见真理的独觉佛心中，不会生起，不会产生，此即其义。 570. Punapi buddhānaṃ ānubhāvaṃ pakāsento yathā ca bhūmītiādimāha. Tattha yathā ca bhūmi pathavī acalā niccalā, tathā buddho acaloti attho. Yathā sāgaro mahāsamuddo appameyyo pametuṃ pamāṇaṃ gahetuṃ asakkuṇeyyo, tathā buddho appameyyoti attho. Yathā ākāso aphuṭṭhākāso anantako pariyosānarahito, evaṃ tathā buddho akkhobhiyo khobhetuṃ āloḷetuṃ asakkuṇeyyoti attho. 570. 又为彰显诸佛之威神力，他说了“如大地”等。此中，“如大地”者，谓大地坚固不动，佛陀亦如是，不动摇。“如大海”者，谓大海深广，不可测量，佛陀亦如是，不可测量。“如虚空”者，谓虚空无边无际，无有穷尽。如是，佛陀亦不可动摇，无人能动摇或扰乱之。 571. Tato paraṃ paccekabuddhassa khamanavacanaṃ dassento sadā khantā mahāvīrātiādimāha. Tattha mahāvīrā uttamavīriyavantā buddhā tapassino pāpānaṃ tapanato ‘‘tapo’’ti laddhanāmena vīriyena samannāgatā khantā ca khantiyā ca sampannā khamitā ca paresaṃ aparādhaṃ khamitā sahitā sadā sabbakālaṃ bhavantīti sambandho. Khantānaṃ khamitānañcāti tesaṃ buddhānaṃ khantānaṃ khantiyā yuttānaṃ khamitānaṃ parāparādhakhamitānaṃ sahitānañca gamanaṃ chandādīhi agatigamanaṃ na vijjatīti attho. 571. 此后，为示独觉佛忍耐之语，说“常具忍耐大雄者”等偈。其中，大雄者(mahāvīrā)是具足最上精进的佛陀；苦行者(tapassino)是因能烧尽诸恶，而具足名为“苦行”(tapo)的精进；他们恒常(sadā)具足忍耐(khantā)、能容忍(khamitā)他人过错、能忍受(sahitā)，此为关联。对于那些具足忍耐、能容忍他人过错、能忍受的佛陀们，不存在因欲(chanda)等而趣向非道(agatigamana)之事，此为其义。 572. Iti [Pg.329] idaṃ vacanaṃ vatvā sambuddho paccekasambuddho pariḷāhaṃ sattānaṃ uppannadāhaṃ vinodayaṃ vinodayanto mahājanassa purato sannipatitassa sarājakassa mahato janakāyassa sammukhato tadā tasmiṃ kāle nabhaṃ ākāsaṃ abbhuggami uggañchīti attho. 572. 如是说此语已，正自觉者，即独觉佛，为除遣众生已生起的热恼(pariḷāha)与烧灼(dāha)，于尔时，在包括国王在内的、已集会之广大民众面前，升上虚空，此即上升之义。 573. Tena kammenahaṃ dhīrāti dhīra dhitisampanna ahaṃ tena kammena paccekabuddhe katena anādarakammena imasmiṃ pacchimattabhave hīnattaṃ lāmakabhāvaṃ rājūnaṃ kappakakammakaraṇajātiṃ ajjhupāgato sampattoti attho. Samatikkamma taṃ jātinti taṃ parāyattajātiṃ saṃ suṭṭhu atikkamma atikkamitvā. Pāvisiṃ abhayaṃ puranti bhayarahitaṃ nibbānapuraṃ nibbānamahānagaraṃ pāvisiṃ paviṭṭho āsinti attho. 573. “贤智者，我因彼业”者，其义为：贤智者(dhīra)、具足坚定者(dhitisampanna)！我因那对独觉佛所作的不敬之业，于此最后有(pacchimattabhava)中，获得了卑贱下劣的状态，生为国王的理发师(kappaka)。“超越彼生”者，谓善好地超越了那依附于他人的生处。“我已入无畏城”者，谓我已进入无畏之城，即涅槃大城。 574. Tadāpi maṃ mahāvīrāti vīruttama tadāpi tasmiṃ paccekabuddhassa āsādanasamaye api sayambhū paccekabuddho pariḷāhaṃ āsādanahetu uppannaṃ kāyacittadarathaṃ vinodesi dūrīakāsi. Ḍayhamānaṃ tato eva pacchānutāpena kukkuccena ḍayhamānaṃ santapantaṃ maṃ susaṇṭhitaṃ dosaṃ dosato dassane suṭṭhu saṇṭhitaṃ disvā khamāpayi taṃ aparādhaṃ adhivāsesīti sambandho. 574. “尔时大雄者亦对我”者，其义为：最上雄者(vīruttama)！于尔时，即冒犯独觉佛之时，自存者(sayambhū)独觉佛亦遣除、远离了因冒犯而生起的身心苦恼。他见到我因其后的追悔(pacchānutāpa)与懊恼(kukkucca)而燃烧、苦恼，且善住于视过为过，于是宽恕了我，容忍了彼过错，此为关联。 575. Ajjāpi maṃ mahāvīrāti vīruttama, ajjāpi tuyhaṃ samāgamakāle api, tihaggībhi rāgaggidosaggimohaggisaṅkhātehi vā nirayaggipetaggisaṃsāraggisaṅkhātehi vā tīhi aggīhi ḍayhamānaṃ dukkhamanubhavantaṃ maṃ bhagavā sītibhāvaṃ domanassavināsena santakāyacittasaṅkhātaṃ sītibhāvaṃ nibbānameva vā apāpayi sampāpesi. Tayo aggī vuttappakāre te tayo aggī nibbāpesi vūpasamesīti sambandho. 575. “今日，大勇者也对我”，是说：最胜的勇者，世尊，在今日与您相会之时，也对我这个正被三火——即所谓的贪火、瞋火、痴火，或所谓的地狱火、饿鬼火、轮回火——所燃烧、感受痛苦者，使我达到清凉境地，即通过灭除忧恼而被称为身心寂静的清凉境地，或说就是涅槃。“三种火”，是说您熄灭、平息了上述所说的那三种火。此为关联。 576. Evaṃ attano hīnāpadānaṃ bhagavato dassetvā idāni aññepi tassa savane niyojetvā ovadanto ‘‘yesaṃ sotāvadhānatthī’’tiādimāha. Tattha yesaṃ tumhākaṃ sotāvadhānaṃ sotassa avadhānaṃ ṭhapanaṃ atthi vijjati, te tumhe bhāsato sāsantassa mama vacanaṃ suṇātha manasi karotha. Atthaṃ tumhaṃ pavakkhāmīti yathā yena pakārena mama mayā diṭṭhaṃ padaṃ nibbānaṃ, tathā tena pakārena nibbānasaṅkhātaṃ paramatthaṃ tumhākaṃ pavakkhāmīti sambandho. 576. 如此向世尊开示了自己卑微的本生事迹后，现在为了让其他人也听闻而劝导他们，他说了“凡有心倾听者”等偈颂。其中，“凡有心倾听者”，是说：你们当中凡有心倾听，即专注其耳者，你们当听我所说、所教诫之言，并谨记于心。“我将为你们说其义”，是说：我将以我亲见涅槃境地的方式，为你们宣说那被称为涅槃的究竟义。此为关联。 577. Taṃ [Pg.330] dassento sayambhuṃ taṃ vimānetvātiādimāha. Tattha sayambhuṃ sayameva bhūtaṃ ariyāya jātiyā jātaṃ santacittaṃ samāhitaṃ paccekabuddhaṃ vimānetvā anādaraṃ katvā tena kammena katenākusalena ajja imasmiṃ vattamānakāle ahaṃ nīcayoniyaṃ parāyattajātiyaṃ kappakajātiyaṃ jāto nibbatto amhi bhavāmi. 577. 为了说明此理，他说了“我曾轻慢自成者”等偈颂。其中，“我曾轻慢自成者”，是说：我曾轻慢、不敬那自成者（sayambhu），即以圣种而生、内心寂静、得禅定的独觉者。由于那所作的不善业，今日于现在之时，我投生于低贱的根源、依附于他人的生处、理发师的生处。 578. Mā vo khaṇaṃ virādhethāti buddhuppādakkhaṇaṃ vo tumhe mā virādhetha gaḷitaṃ mā karotha, hi saccaṃ khaṇātītā buddhuppādakkhaṇaṃ atītā atikkantā sattā socare socanti, ‘‘mayaṃ alakkhikā dummedhā bhavāmā’’ti evaṃ socantīti attho. Sadatthe attano atthe vuḍḍhiyaṃ vāyameyyātha vīriyaṃ karotha. Vo tumhehi khaṇo buddhuppādakkhaṇo samayo paṭipādito nipphādito pattoti attho. 578. “你们莫错失良机”，是说：你们不要错失、不要放过佛陀出世的良机。确实，“错过良机者悲伤”，是说：错过了佛陀出世良机的人们会悲伤，他们如此悲伤：“我们真不幸，智慧迟钝！”此是其义。“当为己利而努力”，是说：你们当为自己的利益与增长而努力、精进。“良机已为你们得”，是说：佛陀出世的良机、时机已被你们获得、成就、达到了。此是其义。 579. Tato paraṃ saṃsāragatānaṃ ādīnavaṃ upamāupameyyavasena dassento ekaccānañca vamanantiādimāha. Ekaccānaṃ kesañci puggalānaṃ vamanaṃ uddhaṃ uggiraṇaṃ ekaccānaṃ virecanaṃ adhopaggharaṇaṃ eke ekaccānaṃ halāhalaṃ visaṃ mucchākaraṇavisaṃ, ekaccānaṃ puggalānaṃ osadhaṃ rakkhanupāyaṃ bhagavā evaṃ paṭipāṭiyā akkhāsīti sambandho. 579. 此后，为以譬喻及被譬喻者的方式开示轮回中众生的过患，（世尊）说了“于某些人是呕吐”等。于某些人，即对某些个人（puggala）而言，是呕吐，即向上吐出；于某些人，是泻药，即向下流出；于某些人，是哈拉哈拉毒（halāhalaṃ visaṃ），即令人昏迷的毒药；而于某些个人，世尊则开示了药，作为守护的方法。世尊如此依次宣说，其关联如是。 580. Vamanaṃ paṭipannānanti paṭipannānaṃ maggasamaṅgīnaṃ vamanaṃ saṃsārachaḍḍanaṃ saṃsāramocanaṃ bhagavā akkhāsīti sambandho. Phalaṭṭhānaṃ phale ṭhitānaṃ virecanaṃ saṃsārapaggharaṇaṃ akkhāsi. Phalalābhīnaṃ phalaṃ labhitvā ṭhitānaṃ nibbānaosadhaṃ akkhāsi. Gavesīnaṃ manussadevanibbānasampattiṃ gavesīnaṃ pariyesantānaṃ puññakhettabhūtaṃ saṅghaṃ akkhāsīti sambandho. 580. 对于行道者（paṭipannānaṃ），世尊开示了呕吐，即舍弃轮回、自轮回中解脱。对于安住于果位者，（世尊）开示了泻下，即轮回的流泻。对于已得果者，（世尊）开示了涅槃之药。对于寻求人、天及涅槃成就者，（世尊）开示了已成福田的僧团。其关联如是。 581. Sāsanena viruddhānanti sāsanassa paṭipakkhānaṃ halāhalaṃ kutūhalaṃ pāpaṃ akusalaṃ akkhāsīti sambandho. Yathā āsīvisoti assaddhānaṃ katapāpānaṃ puggalānaṃ saṃsāre dukkhāvahanato āsīvisasadisaṃ yathā āsīviso diṭṭhamattena bhasmakaraṇato diṭṭhaviso sappo attanā daṭṭhaṃ naraṃ jhāpeti ḍayhati dukkhāpeti. Taṃ naraṃ taṃ assaddhaṃ katapāpaṃ naraṃ halāhalavisaṃ evaṃ jhāpeti catūsu apāyesu ḍayhati sosesīti sambandho. 581. “对与教法相违者”，即对教法的敌对者，（世尊）宣说了致命的哈拉哈拉毒（halāhala）、骚动、恶与不善，其关联如是。“如同毒蛇”，是说对于无信、作恶之人（puggala），因其（恶业）在轮回中带来痛苦，故如毒蛇。犹如有一种能以视线化（敌）为灰的视毒蛇（diṭṭhavisa），它烧灼、折磨被它所咬的人，使其痛苦。那致命的毒物也如此，在四恶道中烧灼、折磨、烤干那个无信、作恶的人。其关联如是。 582. Sakiṃ [Pg.331] pītaṃ halāhalanti visaṃ halāhalaṃ pītaṃ sakiṃ ekavāraṃ jīvitaṃ uparundhati nāseti. Sāsanena sāsanamhi virajjhitvā aparādhaṃ katvā puggalo kappakoṭimhi koṭisaṅkhye kappepi ḍayhati nijjhāyatīti attho. 582. 一次饮下哈拉哈拉毒（halāhala），这毒物仅一次就能断送、毁坏生命。而在教法中，一个因背离而犯下过错的人（puggala），则在俱胝劫中，在数以俱胝计的劫中被燃烧、被烧尽，此即其义。 583. Evaṃ assaddhānaṃ puggalānaṃ phalavipākaṃ dassetvā idāni buddhānaṃ ānubhāvaṃ dassento khantiyātiādimāha. Tattha yo buddho vamanādīni akkhāsi, so buddho khantiyā khamanena ca avihiṃsāya sattānaṃ avihiṃsanena ca mettacittavatāya ca mettacittavantabhāvena ca sadevakaṃ saha devehi vattamānaṃ lokaṃ tāreti atikkamāpeti nibbāpeti, tasmā kāraṇā buddhā vo tumhehi avirādhiyā virujjhituṃ na sakkuṇeyyā, buddhasāsane paṭipajjeyyāthāti attho. 583. 如此为无信的众生(puggala)显示果报后，如今为显示诸佛的威力而说“以忍耐”等。于此，佛陀以忍耐、不伤害众生及具足慈心，能使包含天人的世间度脱、超越、达到寂灭。是故，诸佛非汝等所能敌对，（汝等）当修行佛陀的教法。此即其义。 584. Lābhe ca alābhe ca na sajjanti na bhajanti na lagganti. Sammānane ādarakaraṇe ca vimānane anādarakaraṇe ca acalā pathavīsadisā buddhā bhavanti, tasmā kāraṇā te buddhā tumhehi na virodhiyā na virodhetabbā virujjhituṃ asakkuṇeyyāti attho. 584. 于利得与非利得，（诸佛）不执著。于恭敬与轻慢，诸佛如大地般不动摇。是故，汝等不应与彼等诸佛为敌，（因）不能与之敌对。此即其义。 585. Buddhānaṃ majjhattataṃ dassento devadattetiādimāha. Tattha vadhakāvadhakesu sabbesu sattesu samako samamānaso muni buddhamunīti attho. 585. 为显示诸佛的中舍，而说“提婆达多”等。于此，是指对杀者与非杀者等一切众生，牟尼，即佛陀牟尼，心皆平等。此即其义。 586. Etesaṃ paṭigho natthīti etesaṃ buddhānaṃ paṭigho caṇḍikkaṃ dosacittataṃ natthi na saṃvijjati. Rāgomesaṃ na vijjatīti imesaṃ buddhānaṃ rāgopi rajjanaṃ allīyanaṃ na vijjati, na upalabbhati, tasmā kāraṇā, vadhakassa ca orasassa cāti sabbesaṃ samako samacitto buddho hotīti sambandho. 586. “于彼等无厌恶”者，谓此等诸佛无厌恶、粗暴、瞋恚之心，此不存在。“于彼等无贪”者，谓此等诸佛亦无贪，即染著、黏著，此不存在、不可得。是故，佛陀对杀者和亲子等一切众生，心皆平等。其关联如此。 587. Punapi buddhānaṃyeva ānubhāvaṃ dassento panthe disvāna kāsāvantiādimāha. Tattha mīḷhamakkhitaṃ gūthasammissaṃ kāsāvaṃ kasāvena rajitaṃ cīvaraṃ isiddhajaṃ ariyānaṃ dhajaṃ parikkhāraṃ, panthe magge chaḍḍitaṃ disvāna passitvā añjaliṃ katvā dasaṅgulisamodhānaṃ añjalipuṭaṃ sirasi katvā [Pg.332] sirasā sirena vanditabbaṃ isiddhajaṃ arahattaddhajaṃ buddhapaccekabuddhasāvakadīpakaṃ cīvaraṃ namassitabbaṃ mānetabbaṃ pūjetabbanti attho. 587. 再者，为显示诸佛之威力，而说“于路中见袈裟”等。于此，（袈裟是）指为粪便所涂、与粪便混合之袈裟，即以染色汁染成之衣袍，是圣者之旗、圣者之用具。于路途中见被弃置者，应合掌——即作十指合拢之掌——置于头顶，以头礼敬。此圣者之旗、阿罗汉之旗、作为佛陀、独觉佛与声闻标志的衣袍，应当被礼敬、尊重、供养，此即其义。 588. Abbhatītāti abhi atthaṅgatā nibbutā. Ye ca buddhā vattamānā idāni jātā ca ye buddhā anāgatā ajātā abhūtā anibbattā apātubhūtā ca ye buddhā. Dhajenānena sujjhantīti anena isiddhajena cīvarena ete buddhā sujjhanti visuddhā bhavanti sobhanti. Tasmā tena kāraṇena ete buddhā namassiyā namassitabbā vanditabbāti attho. ‘‘Etaṃ namassiya’’ntipi pāṭho, tassa etaṃ isiddhajaṃ namassitabbanti attho. 588. “过去者”(Abbhatītā)，是指已完全逝去、已入涅槃的诸佛。以及现在已生的诸佛，与未来未生、未有、未起、未出现的诸佛。“彼等因此旗而清净”(Dhajenānena sujjhanti)，是说此等佛陀因这圣者之旗，即此衣袍，而得清净、成为纯净、庄严。是故，此等佛陀应受礼敬、应受敬拜、应受礼拜，此即其义。亦有“当敬礼此”(Etaṃ namassiyaṃ)的异读，其义为：应当敬礼此圣者之旗。 589. Tato paraṃ attano guṇaṃ dassento satthukappantiādimāha. Tattha satthukappaṃ buddhasadisaṃ suvinayaṃ sundaravinayaṃ sundarākārena dvārattayadamanaṃ hadayena cittena ahaṃ dhāremi savanadhāraṇādinā paccavekkhāmīti attho. Vinayaṃ vinayapiṭakaṃ namassamāno vandamāno vinaye ādaraṃ kurumāno viharissāmi sabbadā sabbasmiṃ kāle vāsaṃ kappemīti attho. 589. 其后，为显示自身功德，（作者）说“如师一般”(satthukappaṃ)等。于此，“如师一般”，是指如佛陀一般；“善调伏”(suvinayaṃ)，即以善妙的方式调伏三门。“我用心忆持”，其义为：我通过听闻、受持等方式来省察。“我将礼敬律而住”，是指礼敬、顶礼律藏(Vinayapiṭaka)，对律藏心怀敬意而住；其义为：我愿于一切时中安住。 590. Vinayo āsayo mayhanti vinayapiṭakaṃ mayhaṃ okāsabhūtaṃ savanadhāraṇamanasikaraṇauggahaparipucchāpavattanavasena okāsabhūtaṃ gehabhūtanti attho. Vinayo ṭhānacaṅkamanti vinayo mayhaṃ savanādikiccakaraṇena ṭhitaṭṭhānañca caṅkamanaṭṭhānañca. Kappemi vinaye vāsanti vinayapiṭake vinayatantiyā savanadhāraṇapavattanavasena vāsaṃ sayanaṃ kappemi karomi. Vinayo mama gocaroti vinayapiṭakaṃ mayhaṃ gocaro āhāro bhojanaṃ niccaṃ dhāraṇamanasikaraṇavasenāti attho. 590. “律是我的依靠”，意思是：律藏通过听闻、受持、作意、学习、提问和开演，成为我的处所，如同我的家宅。“律是我的住处和经行处”，意思是：律通过听闻等事务的行持，成为我站立之处和经行之处。“我在律中安住”，意思是在律藏和律的传承中，通过听闻、受持和开演，我安顿自己的起卧。“律是我的行境”，意思是：律藏通过恒常的受持和作意，成为我的行境、食物与滋养。 591. Vinaye pāramippattoti sakale vinayapiṭake pāramiṃ pariyosānaṃ patto. Samathe cāpi kovidoti pārājikādisattāpattikkhandhānaṃ samathe vūpasame ca vuṭṭhāne ca kovido cheko, adhikaraṇasamathe vā – 591. “于律已达彼岸”，是说他在整个律藏中已到达圆满的终点。“于止息亦善巧”，是说他对波罗夷(pārājika)等七种罪聚的止息、平息与出罪皆善巧熟练，或于灭诤法(adhikaraṇasamathā)亦是如此。 ‘‘Vivādaṃ anuvādañca, āpattādhikaraṇaṃ tathā; Kiccādhikaraṇañceva, caturādhikaraṇā matā’’ti. – “诤论与责难，以及犯戒事，所作事亦然，当知四诤事。” Vuttādhikaraṇesu ca – 于所说的诤事中—— ‘‘Sammukhā [Pg.333] sativinayo, amūḷhapaṭiññākaraṇaṃ; Yebhuyya tassapāpiyya, tiṇavatthārako tathā’’ti. – “面前与忆念毘尼，不痴与自承治；多数决与治恶性，以及草覆法。” Evaṃ vuttesu ca sattasu adhikaraṇasamathesu atikovido chekoti attho. Upāli taṃ mahāvīrāti bhante mahāvīra, catūsu asaṅkhyeyyesu kappasatasahassesu sabbaññutaññāṇādhigamāya vīriyavanta satthuno devamanussānaṃ anusāsakassa taṃ tava pāde pādayuge upāli bhikkhu vandati paṇāmaṃ karotīti attho. 其义是于此等所说的七种灭诤法中，（他）是极为善巧、熟练的。“优波离(顶礼)您，大雄！”的意义是：“尊者，大雄(Mahāvīra)！您是天人导师，在四阿僧祇十万劫中为证得一切知智而精进，比丘优波离(Upāli)顶礼您的双足。” 592. So ahaṃ pabbajitvā sambuddhaṃ namassamāno paṇāmaṃ kurumāno dhammassa ca tena bhagavatā desitassa navalokuttaradhammassa sudhammataṃ sundaradhammabhāvaṃ jānitvā dhammañca namassamāno gāmato gāmaṃ purato punaṃ nagarato nagaraṃ vicarissāmīti sambandho. 592. 因此我出家后，礼敬正等觉者，向他顶礼，了知那世尊所宣说的九种出世间法的善妙法性，亦向法礼敬，我将从村到村、从城到城游行，这是（前后文的）关联。 593. Kilesā jhāpitā mayhanti mayā paṭividdhaarahattamaggañāṇena mayhaṃ cittasantānagatā sabbe diyaḍḍhasahassasaṅkhā kilesā jhāpitā sositā visositā viddhaṃsitā. Bhavā sabbe samūhatāti kāmabhavādayo sabbe nava bhavā mayā samūhatā saṃ suṭṭhu ūhatā khepitā viddhaṃsitā. Sabbāsavā parikkhīṇāti kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavoti sabbe cattāro āsavā parikkhīṇā parisamantato khayaṃ pāpitā. Idāni imasmiṃ arahattappattakāle punabbhavo punuppattisaṅkhāto bhavo bhavanaṃ jāti natthīti attho. 593. “诸烦恼已被我烧尽”，意即：我以所洞见的阿罗汉道智(arahattamaggañāṇa)，将我心相续中所有一千五百种烦恼皆已烧尽、枯竭、完全枯竭、摧毁。“诸有皆已根除”，意即：欲有(kāmabhava)等所有九有皆已被我根除、善拔除、灭尽、摧毁。“诸漏已尽”，意即：欲漏(kāmāsava)、有漏(bhavāsava)、见漏(diṭṭhāsava)、无明漏(avijjāsava)，所有此四漏皆已灭尽，被彻底摧毁。“如今再无后有”，意即：如今，于此证得阿罗汉果之时，不再有称为“后有”(punabbhava)的再生、生命或出生。 594. Uttari somanassavasena udānaṃ udānento svāgatantiādimāha. Tattha buddhaseṭṭhassa uttamabuddhassa santike samīpe ekanagare vā mama āgamanaṃ svāgataṃ suṭṭhu āgamanaṃ sundarāgamanaṃ vata ekantena āsi ahosīti sambandho. Tisso vijjāti pubbenivāsadibbacakkhuāsavakkhayavijjā anuppattā sampattā, paccakkhaṃ katāti attho. Kataṃ buddhassa sāsananti buddhena bhagavatā desitaṃ anusiṭṭhi sāsanaṃ kataṃ nipphāditaṃ vattapaṭipattiṃ pūretvā kammaṭṭhānaṃ manasi karitvā arahattamaggañāṇādhigamena sampāditanti attho. 594. （尊者）以更胜的喜悦之情发出自说语(udāna)，说了“善来”等。此中，“于最胜佛陀、至上佛陀跟前，或于一城中，我的到来真是善来(svāgata)，确实是美好的到来”，这是（前后文的）关联。“三明已证得”，意即：宿命明(pubbenivāsañāṇa)、天眼明(dibbacakkhuñāṇa)、漏尽明(āsavakkhayañāṇa)皆已获得、达到，也即是已亲证。“佛陀的教诫已完成”，意即：世尊所教导、训示的教诫，通过圆满行持(vattapaṭipatti)，用心于业处(kammaṭṭhāna)，以证得阿罗汉道智而完成。 595. Paṭisambhidā catassoti atthapaṭisambhidādayo catasso paññāyo sacchikatā paccakkhaṃ katā. Vimokkhāpi ca aṭṭhimeti cattāri [Pg.334] maggañāṇāni cattāri phalañāṇānīti ime aṭṭha vimokkhā saṃsārato muccanūpāyā sacchikatāti sambandho. Chaḷabhiññā sacchikatāti – 595. “四无碍解已证”，即义无碍解(atthapaṭisambhidā)等四种智慧皆已亲证、现前了知。“八解脱亦已证”，即四道智与四果智，此八解脱乃脱离轮回之法，皆已亲证，这是（前后文的）关联。“六神通已证”—— ‘‘Iddhividhaṃ dibbasotaṃ, cetopariyañāṇakaṃ; Pubbenivāsañāṇañca, dibbacakkhāsavakkhaya’’nti. – “神变(iddhividha)、天耳(dibbasota)、他心智(cetopariyañāṇa)、宿住智(pubbenivāsañāṇa)、天眼(dibbacakkhu)及漏尽(āsavakkhaya)。” Imā cha abhiññā sacchikatā paccakkhaṃ katā. Imesaṃ ñāṇānaṃ sacchikaraṇena buddhassa sāsanaṃ katanti attho. 此六神通(abhiññā)皆已亲证、现前作证。意即：通过亲证此等诸智，佛陀的教诫方得完成。 Itthanti iminā heṭṭhā vuttappakārena. Sudanti padapūraṇamatte nipāto. Āyasmā upāli theroti thirasīlādiguṇayutto sāvako imā pubbacaritāpadānadīpikā gāthāyo abhāsittha kathayitthāti attho. “如是”(Itthaṃ)，即以上述方式。`Sudaṃ`一词仅为补足音节的虚词。具寿优波离长老，即具足坚固戒行等功德的声闻弟子，诵说了这些阐明过去行履与本行事迹的偈颂，亦即讲述了它们。 Upālittheraapadānavaṇṇanā samattā. 优波离长老本行事迹释义终。 3-7. Aññāsikoṇḍaññattheraapadānavaṇṇanā 3-7. 阿若㤭陈如长老本行事迹释义 Padumuttarasambuddhantiādikaṃ āyasmato aññāsikoṇḍaññattherassa apadānaṃ. Ayaṃ kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare gahapatimahāsālakule nibbattitvā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ attano sāsane paṭhamaṃ paṭividdhadhammarattaññūnaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Satthāpissa anantarāyataṃ disvā bhāviniṃ sampattiṃ byākāsi. So yāvajīvaṃ puññāni karonto satthari parinibbute cetiye patiṭṭhāpiyamāne antocetiye ratanagharaṃ kārāpesi, cetiyaṃ parivāretvā sahassaratanagghikāni ca kāresi. 以“莲花上佛(Padumuttara)正自觉者”等开头的偈颂，是具寿阿若㤭陈如长老的本行事迹。据说，此贤者曾在过去诸佛座下立下志愿，在生生世世中积累作为解脱之依止的福德，于莲花上佛世尊时代，投生于天鹅城(Haṃsavatī)的大富长者家。他长大成人后，一日在导师座前听法时，见到导师将一位在其教法中最早通达法义的比丘，置于长老中之上首，他自己也渴求那个地位。于是，他向有十万比丘为眷属的世尊作了为期七天的大布施，并立下誓愿。导师也见到他未来无有障碍，便为他的成就作了授记。他一生行善，导师般涅槃后，当人们建立舍利塔时，他在塔内建造了一座宝宅，并围绕舍利塔制作了价值千金的宝物。 So evaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto vipassissa bhagavato kāle mahākālo nāma kuṭumbiko hutvā aṭṭhakarīsamatte khette sāligabbhaṃ phāletvā gahitasālitaṇḍulehi asambhinnakhīrapāyāsaṃ sampādetvā tattha madhusappisakkarādayo pakkhipitvā buddhappamukhassa saṅghassa adāsi. Sāligabbhaṃ phāletvā gahitagahitaṭṭhānaṃ [Pg.335] puna pūrati. Puthukakāle puthukaggaṃ nāma adāsi. Lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādikaraṇe kalāpaggaṃ, khalaggaṃ, bhaṇḍaggaṃ, minaggaṃ koṭṭhagganti evaṃ ekasasse nava vāre aggadānaṃ adāsi, tampi sassaṃ atirekataraṃ sampannaṃ ahosi. 他如此造作福业，自彼处死后，于天人中轮回。在毗婆尸(Vipassī)世尊的时代，他成为一位名叫大迦罗(Mahākāla)的居士，在一块八迦利沙(karīsa)大的田里，剥开稻谷，用所取的米煮成不掺水的乳粥，在其中加入蜂蜜、酥油、糖等，供养以佛陀为首的僧伽。凡是剥开稻谷取米之处，皆会重新长满。在制作扁米时，他布施初熟的扁米；收割时，布施初割的稻谷；捆扎时，布施初扎的禾束；捆束时，布施初束的禾把；又布施禾场初收、谷堆初积、量器初量、谷仓初入之谷。就这样，他对同一季作物作了九次初穗布施，而那作物也变得格外丰饶。 Evaṃ yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā devesu ca manussesu ca saṃsaranto amhākaṃ bhagavato uppattito puretarameva kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule nibbatti. Tassa koṇḍaññoti gottato āgataṃ nāmaṃ ahosi. So vayappatto tayo vede uggahetvā lakkhaṇamantesu ca pāraṃ agamāsi. Tena samayena amhākaṃ bodhisatto tusitapurato cavitvā kapilavatthupure suddhodanamahārājassa gehe nibbatti. Tassa nāmaggahaṇadivase aṭṭhuttarasatesu brāhmaṇesu upanītesu ye aṭṭha brāhmaṇā lakkhaṇapariggahaṇatthaṃ mahātalaṃ upanītā. So tesu sabbanavako hutvā mahāpurisassa lakkhaṇanipphattiṃ disvā ‘‘ekaṃsena ayaṃ buddho bhavissatī’’ti niṭṭhaṃ gantvā mahāsattassa abhinikkhamanaṃ udikkhanto vicarati. 他如此一生造作福业，自彼处死后，投生于天界，复于天人中轮回。早在我们世尊诞生之前，他便已投生在迦毗罗卫(Kapilavatthu)城附近一个名叫多纳瓦土(Doṇavatthu)的婆罗门村，生于一个婆罗门大富长者之家。他的名字来自其氏族，称为㤭陈如(Koṇḍañña)。他成年后，学习了三吠陀，并精通相术。那时，我们的菩萨从兜率天(Tusitapura)辞世，诞生于迦毗罗卫城的净饭(Suddhodana)大王家中。在他命名之日，人们请来了一百零八位婆罗门，其中有八位被带到大殿占相。他是他们之中最年轻的，见到大士(Mahāpurisa)的相好圆满，便断定：“此人必定成佛。”于是他期盼着大菩萨(Mahāsatta)出家，并四处游方。 Bodhisattopi kho mahatā parivārena vaḍḍhamāno anukkamena vuddhippatto ñāṇaparipākaṃ gantvā ekūnatiṃsatime vasse mahābhinikkhamanaṃ nikkhamanto anomānadītīre pabbajitvā anukkamena uruvelaṃ gantvā padhānaṃ padahi. Tadā koṇḍañño māṇavo mahāsattassa pabbajitabhāvaṃ sutvā lakkhaṇapariggāhakabrāhmaṇānaṃ puttehi vappamāṇavādīhi saddhiṃ attapañcamo pabbajitvā anukkamena bodhisattassa santikaṃ upasaṅkamitvā chabbassāni taṃ upaṭṭhahanto tassa oḷārikāhāraparibhogena nibbinno apakkamitvā isipatanaṃ agamāsi. Atha kho bodhisatto oḷārikāhāraparibhogena laddhakāyabalo vesākhapuṇṇamāyaṃ bodhirukkhamūle aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā abhisambuddho hutvā sattasattāhaṃ bodhimaṇḍeyeva vītināmetvā pañcavaggiyānaṃ ñāṇaparipākaṃ ñatvā āsāḷhīpuṇṇamāyaṃ isipatanaṃ gantvā tesaṃ dhammacakkapavattanasuttantaṃ (mahāva. 13 ādayo; saṃ. ni. 5.1081) kathesi. Desanāpariyosāne koṇḍaññatthero [Pg.336] aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Atha pañcamiyaṃ pakkhassa anattalakkhaṇasuttantadesanāya (mahāva. 20 ādayo; saṃ. ni. 3.59) arahattaṃ sacchākāsi. 菩萨亦在众多随从的簇拥下成长，次第长大，智慧成熟后，于二十九岁时行大出离，在阿诺玛河(Anomā)畔出家，然后次第到达优楼频螺(Uruvelā)，在那里精勤修行。当时，青年婆罗门憍陈如(Koṇḍañña)听闻大士出家，便与相师婆罗门之子跋波(Vappa)等人一起，自己作为第五人也一同出家。他们次第来到菩萨身边，侍奉了六年。后因菩萨食用粗食而心生厌离，他们便离开，去了仙人堕处(Isipatana)。其后，菩萨因食用粗食而恢复体力，在卫塞月(Vesākha)圆之日，坐于菩提树下的不败座上，降伏三魔之首，成就正自觉。他在菩提道场度过了七个七天，了知五比丘的智慧已经成熟，便在阿沙荼月(Āsāḷhī)圆之日，前往仙人堕处，为他们宣说了《转法轮经》。说法结束时，憍陈如长老与十八俱胝的梵天一同安住于预流果。之后，于该半月第五日，通过《无我相经》的开示，他们皆证得阿罗汉果。 596. Evaṃ so arahattaṃ patvā ‘‘kiṃ kammaṃ katvā ahaṃ lokuttarasukhaṃ adhigatomhī’’ti upadhārento attano pubbakammaṃ paccakkhato ñatvā somanassavasena pubbacaritāpadānaṃ udānavasena dassento padumuttarasambuddhantiādimāha. Tassattho heṭṭhā vuttoyeva. Lokajeṭṭhaṃ vināyakanti sakalassa sattalokassa jeṭṭhaṃ padhānanti attho. Visesena veneyyasatte saṃsārasāgarassa paratīraṃ amatamahānibbānaṃ neti sampāpetīti vināyako, taṃ vināyakaṃ. Buddhabhūmimanuppattanti buddhassa bhūmi patiṭṭhānaṭṭhānanti buddhabhūmi, sabbaññutaññāṇaṃ, taṃ anuppatto paṭividdhoti buddhabhūmimanuppatto, taṃ buddhabhūmimanuppattaṃ, sabbaññutappattaṃ buddhabhūtanti attho. Paṭhamaṃ addasaṃ ahanti paṭhamaṃ vesākhapuṇṇamiyā rattiyā paccūsasamaye buddhabhūtaṃ padumuttarasambuddhaṃ ahaṃ addakkhinti attho. 596. 如此，他证得阿罗汉果后，思惟：“我造了什么业而证得此出世间乐？”他亲见自己过去所造之业，心生喜悦，以自说偈的方式开示其过去所行之事，说了以‘莲花上佛(Padumuttara Sambuddha)’等开头的偈颂。其义已在下方说明。‘世间最胜的引导者(Lokajeṭṭhaṃ vināyakaṃ)’意即，一切有情世界中的最胜者、最主要者。‘引导者(vināyako)’是因其特别地引导、带领可调伏的有情到达轮回之海的彼岸——不死大涅槃。‘已证得佛地(Buddhabhūmimanuppattaṃ)’意即，佛的境地、立足处即是佛地，也就是一切知智；已达到、已彻证它，即是‘已证得佛地’，意即已达到一切知智、已成佛。‘我初次见到(Paṭhamaṃ addasaṃ ahaṃ)’意即，我在卫塞月圆之夜的黎明时分，初次见到已成佛的莲花上佛。 597. Yāvatā bodhiyā mūleti yattakā bodhirukkhasamīpe yakkhā samāgatā rāsibhūtā sambuddhaṃ buddhabhūtaṃ taṃ buddhaṃ pañjalīkatā dasaṅgulisamodhānaṃ añjalipuṭaṃ sirasi ṭhapetvā vandanti namassantīti sambandho. 597. “所有在菩提树根处(Yāvatā bodhiyā mūle)”一句，其关联如下：所有聚集在菩提树附近的夜叉，他们聚集成群，对那位已成正自觉者、已成佛的佛陀，合掌于顶，致敬、礼拜。 598. Sabbe devā tuṭṭhamanāti buddhabhūtaṭṭhānaṃ āgatā te sabbe devā tuṭṭhacittā ākāse sañcarantīti sambandho. Andhakāratamonudoti ativiya andhakāraṃ mohaṃ nudo khepano ayaṃ buddho anuppattoti attho. 598. “所有天神心欢喜(Sabbe devā tuṭṭhamanā)”一句，其关联如下：所有来到佛陀成道之处的天神，都心怀喜悦地在空中行进。“黑暗愚痴的驱除者(Andhakāratamonudo)”意即，这位佛陀已经出现，是能驱除、断除极度黑暗之愚痴者。 599. Tesaṃ hāsaparetānanti hāsehi pītisomanassehi samannāgatānaṃ tesaṃ devānaṃ mahānādo mahāghoso avattatha pavattati, sammāsambuddhasāsane kilese saṃkilese dhamme jhāpayissāmāti sambandho. 599. “于彼等喜悦者(Tesaṃ hāsaparetānaṃ)”一句，其关联如下：那些具足欢笑、喜悦、愉悦的天神们发出巨大的吼声、巨大的声响，并且这声音持续着，（他们想：）‘我们将在正自觉者的教法中烧尽诸烦恼与杂染法’。 600. Devānaṃ giramaññāyāti vācāya thutivacanena saha udīritaṃ devānaṃ saddaṃ jānitvā haṭṭho haṭṭhena cittena somanassasahagatena cittena ādibhikkhaṃ paṭhamaṃ āhāraṃ buddhabhūtassa ahaṃ adāsinti sambandho. 600. “了知天神之言”(Devānaṃ giramaññāya)一句，其关联如下：了知天神们伴随着言语和赞叹之词所发出的声音后，我心生欢喜，以喜悦、愉悦俱行之心，将第一份、最初的食物供养给了已成佛者。 602. Sattāhaṃ [Pg.337] abhinikkhammāti mahābhinikkhamanaṃ nikkhamitvā sattāhaṃ padhānaṃ katvā sabbaññutaññāṇapadaṭṭhānaṃ arahattamaggañāṇasaṅkhātaṃ bodhiṃ ajjhagamaṃ adhigañchiṃ ahanti attho. Idaṃ me paṭhamaṃ bhattanti idaṃ bhattaṃ sarīrayāpanaṃ brahmacārissa uttamacārissa me mayhaṃ iminā devaputtena paṭhamaṃ dinnaṃ ahosīti attho. 602. “出离七日”(Sattāhaṃ abhinikkhamma)意即：我行大出离后，精勤七日，证得了被称为阿罗汉道智、一切知智之立足处的菩提。“这是我的第一份食物”(Idaṃ me paṭhamaṃ bhattaṃ)意即：这份足以维持身体的食物，是这位天子(devaputta)初次供养给我这位至上梵行者的。 603. Tusitā hi idhāgantvāti tusitabhavanato idha manussaloke āgantvā yo devaputto me mama bhikkhaṃ upānayi adāsi, taṃ devaputtaṃ kittayissāmi kathessāmi pākaṭaṃ karissāmi. Bhāsato bhāsantassa mama vacanaṃ suṇāthāti sambandho. Ito paraṃ anuttānapadameva vaṇṇayissāma. 603. “从兜率天来此者”(Tusitā hi idhāgantvā)是指从兜率天(Tusita)来到此人间，那位曾为我送来饮食的天子，我要称扬、讲述、彰显那位天子。“当我说法时，你们当听我的话”(Bhāsato mama vacanaṃ suṇātha)，此为关联。此后，我将只解释那些含义不甚明显的词语。 607. Tidasāti tāvatiṃsabhavanā. Agārāti attano uppannabrāhmaṇagehato nikkhamitvā pabbajitvā cha saṃvaccharāni dukkarakārikaṃ karontena bodhisattena saha vasissatīti sambandho. 607. “提达萨”(Tidasā)指忉利天(Tāvatiṃsa)。“离家”(Agārā)一句，其关联为：他将从自己出生的婆罗门家出家，与行六年苦行的菩萨共住。 608. Tato sattamake vasseti tato pabbajitakālato paṭṭhāya sattame saṃvacchare. Buddho saccaṃ kathessatīti chabbassāni dukkarakārikaṃ katvā sattamasaṃvacchare buddho hutvā bārāṇasiyaṃ isipatane migadāye dhammacakkapavattanasuttantadesanāya dukkhasamudayanirodhamaggasaccasaṅkhātaṃ catusaccaṃ kathessatīti attho. Koṇḍañño nāma nāmenāti nāmena gottanāmavasena koṇḍañño nāma. Paṭhamaṃ sacchikāhitīti pañcavaggiyānamantare paṭhamaṃ ādito eva sotāpattimaggañāṇaṃ sacchikāhiti paccakkhaṃ karissatīti attho. 608. “此后第七年”(Tato sattamake vasse)是指从出家之时算起的第七年。“佛陀将宣说真谛”(Buddho saccaṃ kathessati)意指：苦行六年，于第七年成佛后，将在波罗奈(Bārāṇasī)的仙人堕处鹿野苑(Migadāya)，通过宣说《转法轮经》，来开示被称为苦、集、灭、道的四圣谛。“名为憍陈如”(Koṇḍañño nāma nāmena)是指以其名与姓而被称为憍陈如(Koṇḍañña)。“最初将亲证”(Paṭhamaṃ sacchikāhiti)意指：在五比丘中，他将最先、从一开始就亲身证得须陀洹道智。 609. Nikkhantenānupabbajinti nikkhantena bodhisattena saha nikkhamitvā anupabbajinti attho. Tathā anupabbajitvā mayā padhānaṃ vīriyaṃ sukataṃ suṭṭhu kataṃ daḷhaṃ katvā katanti attho. Kilese jhāpanatthāyāti kilese sosanatthāya viddhaṃsanatthāya anagāriyaṃ agārassa ahitaṃ kasivaṇijjādikammavirahitaṃ sāsanaṃ pabbajiṃ paṭipajjinti attho. 609. “随其出家”是说：随同出家的菩萨一起出家。如是随其出家后，我善作精进，做得极好，做得坚固。“为烧尽诸烦恼”是说：为了使烦恼干枯、摧毁，我于远离农耕、贸易等事的教法中出家，进入无家生活。 610. Abhigantvāna [Pg.338] sabbaññūti sabbaṃ atītānāgatapaccuppannaṃ vā saṅkhāravikāralakkhaṇanibbānapaññattisaṅkhātaṃ ñeyyaṃ vā jānanto devehi saha vattamāne satta loke buddho migāraññaṃ migadāya vihāraṃ abhigantvā upasaṅkamitvā me mayā sacchikatena iminā sotāpattimaggañāṇena amatabheriṃ amatamahānibbānabheriṃ ahari pahari dassesīti attho. 610. “一切知者已来至”是说：佛陀了知过去、未来、现在的一切，或了知被称为行、变、相、涅槃、概念等一切所知法，他与诸天共在于众生世间。他去到鹿野苑(Migadāya)的精舍后，以我所亲证的此须陀洹道智，敲响了不死之鼓，即敲响并开示了不死大涅槃之鼓。 611. So dānīti so ahaṃ paṭhamaṃ sotāpanno idāni arahattamaggañāṇena amataṃ santaṃ vūpasantasabhāvaṃ padaṃ pajjitabbaṃ pāpuṇitabbaṃ, anuttaraṃ uttaravirahitaṃ nibbānaṃ patto adhigatoti attho. Sabbāsave pariññāyāti kāmāsavādayo sabbe āsave pariññāya pahānapariññāya pajahitvā anāsavo nikkileso viharāmi iriyāpathavihārena vāsaṃ kappemi. Paṭisambhidā catassotyādayo gāthāyo vuttatthāyeva. 611. “而今”是说：我，最初为入流者，如今以阿罗汉道智证得不死、寂静、已止息的境地，达到无上、更无其上的涅槃。“已遍知一切漏”是说：以舍断遍知舍弃了欲漏等一切漏后，我作为无漏者、无烦恼者，以四威仪安住。至于“四无碍解”等偈颂，其义已如前说。 Atha naṃ satthā aparabhāge jetavanamahāvihāre bhikkhusaṅghamajjhe paññattavarabuddhāsane nisinno paṭhamaṃ paṭividdhadhammabhāvaṃ dīpento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño’’ti (a. ni. 1.188) etadagge ṭhapesi. So dvīhi aggasāvakehi attani kariyamānaṃ paramanipaccakāraṃ, gāmantasenāsane ākiṇṇavihārañca pariharitukāmo, vivekābhiratiyā viharitukāmo ca attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ paṭisanthārakaraṇampi papañcaṃ maññamāno satthāraṃ āpucchitvā himavantaṃ pavisitvā chaddantehi nāgehi upaṭṭhiyamāno chaddantadahatīre dvādasa vassāni vasi. Evaṃ tattha vasantaṃ theraṃ ekadivasaṃ sakko devarājā upasaṅkamitvā vanditvā ṭhito evamāha ‘‘sādhu me, bhante, ayyo dhammaṃ desetū’’ti. Thero tassa catusaccagabbhaṃ tilakkhaṇāhataṃ suññatāpaṭisaṃyuttaṃ nānānayavicittaṃ amatogadhaṃ buddhalīlāya dhammaṃ desesi. Taṃ sutvā sakko attano pasādaṃ pavedento – 那时，导师后来在祇陀林大精舍的比丘僧团中，坐于所设之殊胜佛座上，为彰显其最初证法，而将他置于第一位，说：“诸比丘，在我声闻比丘中，若论长老第一者，即是阿若憍陈如（Aññāsikoṇḍañña）。”他想避开两位上首弟子对他的至极恭敬，以及乡村住所的喧嚣，且乐于独居，又认为接待前来亲近的在家众和出家众亦是戏论，便向导师告辞，进入雪山（Himavanta），由六牙象（chaddanta nāga）侍候，在六牙湖（Chaddantadaha）边住了十二年。尊者这样住在那儿时，有一天，天帝释（Sakko devarājā）前来，礼拜后立于一旁说：“尊者，请为我说法，善哉！”尊者便为他开示了蕴含四圣谛、为三相所印、与空性相应、以多种方法巧妙阐述、深入不死的法要，尽显佛陀风范。天帝释听后，表达自己的净信说—— ‘‘Esa bhiyyo pasīdāmi, sutvā dhammaṃ mahārasaṃ; Virāgo desito dhammo, anupādāya sabbaso’’ti. (theragā. 673) – “我闻胜妙法，心中更净信；所说离欲法，一切无执取。” Thutiṃ [Pg.339] akāsi. Thero chaddantadahatīre dvādasa vassāni vasitvā upakaṭṭhe parinibbāne satthāraṃ upasaṅkamitvā parinibbānaṃ anujānāpetvā tattheva gantvā parinibbāyīti. 他作了赞颂。长老在六牙湖边住了十二年，临近般涅槃时，前往导师处请求允许般涅槃，之后返回彼处般涅槃了。 Aññāsikoṇḍaññattheraapadānavaṇṇanā samattā. 阿若憍陈如长老传释义终。 3-8. Piṇḍolabhāradvājattheraapadānavaṇṇanā 3-8. 宾头卢颇罗堕长老传释义 Padumuttaro nāma jinotiādikaṃ āyasmato piṇḍolabhāradvājassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle sīhayoniyaṃ nibbattitvā pabbatapāde guhāyaṃ vihāsi. Bhagavā tassa anuggahaṃ kātuṃ gocarāya pakkantakāle tassa sayanaguhaṃ pavisitvā nirodhaṃ samāpajjitvā nisīdi. Sīho gocaraṃ gahetvā nivatto guhadvāre ṭhatvā bhagavantaṃ disvā haṭṭhatuṭṭho jalajathalajapupphehi pūjaṃ katvā cittaṃ pasādento bhagavato ārakkhaṇatthāya aññe vāḷamige apanetuṃ tīsu velāsu sīhanādaṃ nadanto buddhagatāya satiyā aṭṭhāsi. Yathā paṭhamadivase, evaṃ sattāhaṃ pūjesi. Bhagavā ‘‘sattāhaccayena nirodhā vuṭṭhahitvā vaṭṭissati imassa ettako upanissayo’’ti tassa passantasseva ākāsaṃ pakkhanditvā vihārameva gato. 以“莲花上佛(Padumuttara)……”等偈颂开头的是具寿宾头卢颇罗堕(Piṇḍolabhāradvāja)的本行。这位具寿在过去诸佛时已立善愿，在各生中积累了能导向解脱的善业。在莲花上佛世尊的时代，他投生为狮子，住在山脚下的洞穴里。世尊为了慈愍他，趁其外出觅食时，进入它的卧穴，入灭尽定而坐。狮子觅食回来，站在洞口看见世尊，非常高兴，用各种水生和陆生的花作供养，令心澄净，为了保护世尊，驱离其他猛兽，一日三次发出狮子吼，安住于佛随念中。如第一日，他这样供养了七天。世尊心想：“七日后我将从灭尽定出定返回，此（狮子）有如此的近因缘。”于是在它注视下跃入空中，回到了精舍。 Sīho buddhaviyogadukkhaṃ adhivāsetuṃ asakkonto kālaṃ katvā haṃsavatīnagare mahābhogakule nibbattitvā vayappatto nagaravāsīhi saddhiṃ vihāraṃ gantvā satthu dhammadesanaṃ sutvā pasanno sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattetvā yāvajīvaṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto amhākaṃ bhagavato kāle kosambiyaṃ rañño udenassa purohitassa putto hutvā nibbatti. Bhāradvājotissa nāmaṃ ahosi. So vayappato tayo vede uggahetvā pañca māṇavakasatāni mante vācento mahagghasabhāvena ananurūpācārattā [Pg.340] tehi pariccatto rājagahaṃ gantvā bhagavato bhikkhusaṅghassa ca lābhasakkāraṃ disvā sāsane pabbajitvā bhojane amattaññū hutvā viharati. Satthārā upāyena mattaññutāya patiṭṭhāpento vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Chaḷabhiñño pana hutvā bhagavato sammukhā ‘‘yaṃ sāvakehi pattabbaṃ, taṃ mayā anuppatta’’nti, bhikkhusaṅghe ca ‘‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’’ti sīhanādaṃ nadi. Tena taṃ bhagavā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sīhanādikānaṃ yadidaṃ piṇḍolabhāradvājo’’ti (a. ni. 1.188, 195) etadagge ṭhapesi. 狮子无法忍受与佛陀分离的痛苦，死后投生到天鹅城（Haṃsavatī）一个大财富之家。长大后，他与城中居民一同前往精舍，听闻导师的法教后心生净信，连续七天对以佛陀为首的比丘僧团作大布施，终生行善。之后，在天界与人间不断轮回。到了我们世尊的时代，他投生在憍赏弥（Kosambī）优填王（Udena）的国师家中，名为巴罗多迦（Bhāradvāja）。他长大后，学了三部吠陀，教导五百名婆罗门青年学习圣典。因其生活豪奢、行为不端，被学徒们舍弃。他于是前往王舍城（Rājagaha），见到世尊和比丘僧团所得的利养与恭敬，便在教法中出家，但在饮食上不知节制。导师以方便法使他安住于知量，为他建立了观（vipassanā），不久他就成了六通者。成为六通者后，他在世尊面前作狮子吼：“凡弟子所应证得者，我皆已证得！”又在比丘僧团中说：“谁对道或果有疑惑，可以来问我！”因此，世尊将他置于第一位，说：“诸比丘，在我的声闻弟子中，作狮子吼者，此即宾头卢颇罗堕第一。” 613. Evaṃ etadaggaṃ ṭhānaṃ patvā pubbe katapuññasambhāraṃ saritvā somanassavasena attano puññakammāpadānaṃ vibhāvento padumuttarotiādimāha. Tassattho heṭṭhā vuttova. Purato himavantassāti himālayapabbatato pubbadisābhāgeti attho. Cittakūṭe vasī tadāti yadā ahaṃ sīho migarājā hutvā himavantapabbatasamīpe vasāmi, tadā padumuttaro nāma satthā anekehi ca osadhehi, anekehi ca ratanehi cittavicittatāya cittakūṭe cittapabbatasikhare vasīti sambandho. 613. 如此证得此第一地位后，忆念过去所积累的福德资粮，以喜悦之心，为阐明自己的善业本行，说了“莲花上佛……”等偈颂。其义已如前述。“雪山(Himavanta)前”，意为喜马拉雅山的东部。“彼时住于丽峰(Cittakūṭa)”的关联是：当我身为兽王狮子，住在雪山附近时，名为莲花上佛的导师，住在于丽峰的山顶，此山因众多药草和宝石而绚丽多彩。 614. Abhītarūpo tatthāsinti abhītasabhāvo nibbhayasabhāvo migarājā tattha āsiṃ ahosinti attho. Catukkamoti catūhi disāhi kamo gantuṃ samattho. Yassa saddaṃ suṇitvānāti yassa migarañño sīhanādaṃ sutvā bahujjanā bahusattā vikkhambhanti visesena khambhanti bhāyanti. 614. “我曾是彼处无畏者”(Abhītarūpo tatthāsiṃ)，意为：我曾是那里的兽王，具有无畏、无惧的本性。“四方行”(Catukkamo)，意为：能向四方行走。“闻其声”(Yassa saddaṃ suṇitvāna)，意为：听闻那兽王狮子的吼声，众多的人与有情都特别地惊骇、恐惧。 615. Suphullaṃ padumaṃ gayhāti bhagavati pasādena supupphitapadumapupphaṃ ḍaṃsitvā. Narāsabhaṃ narānaṃ āsabhaṃ uttamaṃ seṭṭhaṃ sambuddhaṃ upagacchiṃ, samīpaṃ agaminti attho. Vuṭṭhitassa samādhimhāti nirodhasamāpattito vuṭṭhitassa buddhassa taṃ pupphaṃ abhiropayiṃ pūjesinti attho. 615. “采撷盛开莲花”(Suphullaṃ padumaṃ gayha)，是说以对世尊的净信，衔着一朵盛开的莲花。“我走近人中之雄”(Narāsabhaṃ...upagacchiṃ)，意为走近人中最上、最胜的正自觉者。“从定而出者”(Vuṭṭhitassa samādhimhā)，意为我将那朵花供养给从灭尽定(nirodhasamāpatti)中出定的佛陀。 616. Catuddisaṃ namassitvāti catūsu disāsu namassitvā sakaṃ cittaṃ attano cittaṃ pasādetvā ādarena patiṭṭhapetvā sīhanādaṃ abhītanādaṃ anadiṃ ghosesinti attho. 616. “顶礼四方”(Catuddisaṃ namassitvā)，是说向四方礼拜，使自己的心清净，以虔诚心安立后，发出无畏的狮子吼，此为其义。 617. Tato [Pg.341] buddhena dinnabyākaraṇaṃ pakāsento padumuttarotiādimāha. Taṃ uttānatthameva. 617. 此后，为彰显佛陀所作的授记，他说了“莲花上佛(Padumuttara)”等偈颂。其义自明。 618. Vadataṃ seṭṭhoti ‘‘mayaṃ buddhā, mayaṃ buddhā’’ti vadantānaṃ aññatitthiyānaṃ seṭṭho uttamo buddho āgatoti sambandho. Tassa āgatassa bhagavato taṃ dhammaṃ sossāma suṇissāmāti attho. 618. “言说者中最胜者”(Vadataṃ seṭṭho)，其关联是：在那些说“我们是佛，我们是佛”的其他外道中，最上、最胜的佛陀已经到来。其义为：我们将听闻那位到来的世尊之法。 619. Tesaṃ hāsaparetānanti hāsehi somanassehi paretānaṃ abhibhūtānaṃ samannāgatānaṃ tesaṃ devamanussānaṃ. Lokanāyakoti lokassa nāyako saggamokkhasampāpako mama saddaṃ mayhaṃ sīhanādaṃ pakittesi pakāsesi kathesi, dīghadassī anāgatakāladassī mahāmuni munīnamantare mahanto muni. Sesagāthā suviññeyyameva. 619. “那些充满欢笑喜悦的人”，是指被欢笑和喜悦所征服、所充满的天人。“世间导师”，是引导世人到达天界和解脱的引导者，他称颂、宣说、讲述了我的声音，即我的狮子吼。“长远见者”(dīghadassī)，是能预见未来者。“大牟尼”(mahāmuni)，是牟尼中之伟大者。其余偈颂义理甚明。 622. Nāmena padumo nāma cakkavattī hutvā catusaṭṭhiyā jātiyā issariyaṃ issarabhāvaṃ rajjaṃ kārayissatīti attho. 622. 其义为：他将以莲花(Paduma)为名，成为转轮王，在六十四生中行使统治权与主权。 623. Kappasatasahassamhīti sāmyatthe bhummavacanaṃ, kappasatasahassānaṃ pariyosāneti attho. 623. “于十万劫”，此处的处格是用于属格之义，其义为“在十万劫的终结时”。 624. Pakāsite pāvacaneti tena gotamena bhagavatā piṭakattaye pakāsite desiteti attho. Brahmabandhu bhavissatīti tadā gotamassa bhagavato kāle ayaṃ sīho migarājā brāhmaṇakule nibbattissatīti attho. Brahmaññā abhinikkhammāti brāhmaṇakulato nikkhamitvā tassa bhagavato sāsane pabbajissatīti sambandho. 624. “当圣言被开显时”，是指当那位乔达摩世尊在三藏中开显教法时。“将成婆罗门裔”，是指当时在乔达摩世尊的时代，这只狮子兽王将投生于婆罗门家族。“从婆罗门而出离”，其关联是从婆罗门家族出离后，他将在那位世尊的教法中出家。 625. Padhānapahitattoti vīriyakaraṇatthaṃ pesitacitto. Upadhisaṅkhātānaṃ kilesānaṃ abhāvena nirupadhi. Kilesadarathānaṃ abhāvena upasanto. Sabbāsave sakalāsave pariññāya pahāya anāsavo nikkileso nibbāyissati khandhaparinibbānena nibbuto bhavissatīti attho. 625. “勤策己心者”(Padhānapahitatto)，是说为了精进而策励自心。因被称为“取”的诸烦恼已不存在，故为“无取”(nirupadhi)。因诸烦恼的热恼已不存在，故为“寂静”(upasanto)。因遍知并舍断所有一切的漏，成为无漏者、无烦恼者，“他将般涅槃”(nibbāyissati)，其义为：他将以蕴的般涅槃而寂灭。 626. Vijane pantaseyyamhīti janasambādharahite dūrāraññasenāsaneti attho. Vāḷamigasamākuleti kāḷasīhādīhi caṇḍamigasaṅgehi ākule saṃkiṇṇeti attho. Sesaṃ vuttatthamevāti. 626. “独居幽僻处”，是指远离人群、没有人群嘈杂的偏远森林住所。“猛兽群居处”，是指黑狮等凶猛野兽混杂聚集，令人不安的场所。其余含义如前所述。 Piṇḍolabhāradvājattheraapadānavaṇṇanā samattā. 宾头卢颇罗堕长老传释义终。 3-9. Khadiravaniyattheraapadānavaṇṇanā 3-9. 佉提罗婆尼耶长老传释义 Gaṅgā [Pg.342] bhāgīrathī nāmātiādikaṃ āyasmato khadiravaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare titthanāvikakule nibbattitvā mahāgaṅgāya payāgatitthe titthanāvāya kammaṃ karonto ekadivasaṃ sasāvakasaṅghaṃ bhagavantaṃ gaṅgātīraṃ upagataṃ disvā pasannamānaso nāvāsaṅghāṭaṃ yojetvā mahantena pūjāsakkārena paratīraṃ pāpetvā aññataraṃ bhikkhuṃ satthārā āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā taṃ ṭhānantaraṃ patthetvā bhagavato bhikkhusaṅghassa ca mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Bhagavā tassa patthanāya avañjhabhāvaṃ byākāsi. 所谓“恒河名跋吉罗替”等，是具寿佉提罗婆尼耶(Khadiravaniya)长老传。这位具寿也曾在过去的诸佛时代种下善根，在各处轮回中积累着能带来解脱的功德，于莲花上佛(Padumuttara)世尊时代，在天鹅城(Haṃsavatī)的一个摆渡者家族中出生，在大恒河的帕亚咖(Payāga)渡口做摆渡的工作。有一天，他看见世尊率领着弟子僧团来到恒河岸边，内心生起净信，就把船筏连接起来，以盛大的供养和敬意送他们到对岸。他看见一位比丘被世尊安置于林居比丘中的第一位，就渴望得到那个地位，于是为世尊和比丘僧团广行大布施，并且发愿。世尊为他的愿望授记，说其必将实现。 So tato paṭṭhāya puññāni upacinanto devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde magadharaṭṭhe nālakagāme rūpasāriyā nāma brāhmaṇiyā kucchimhi nibbatti. Taṃ vayappattaṃ mātāpitaro gharabandhanena bandhitukāmā hutvā tassa ārocesuṃ. So sāriputtattherassa pabbajitabhāvaṃ sutvā ‘‘mayhaṃ jeṭṭhabhātā ayyo upatisso imaṃ vibhavaṃ chaḍḍetvā pabbajito, tena vantaṃ kheḷapiṇḍaṃ kathāhaṃ anubhavissāmī’’ti jātasaṃvego pāsaṃ anupagacchamānamigo viya ñātake vañcetvā hetusampattiyā codiyamāno bhikkhūnaṃ santikaṃ gantvā dhammasenāpatino kaniṭṭhabhāvaṃ nivedetvā attano pabbajjāya chandaṃ ārocesi. Bhikkhū taṃ pabbājetvā paripuṇṇavīsativassaṃ upasampādetvā kammaṭṭhāne niyojesuṃ. So kammaṭṭhānaṃ gahetvā khadiravanaṃ pavisitvā vissamanto ghaṭento vāyamanto ñāṇassa paripākaṃ gatattā nacirasseva chaḷabhiñño arahā ahosi. So arahā hutvā satthāraṃ dhammasenāpatiñca vandituṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya nikkhamitvā anupubbena sāvatthiṃ patvā jetavanaṃ pavisitvā satthāraṃ dhammasenāpatiñca vanditvā katipāhaṃ jetavane vihāsi. Atha naṃ satthā ariyagaṇamajjhe nisinno āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ āraññakānaṃ yadidaṃ revato’’ti (a. ni. 1.198, 203). 他从此开始积累福德，在天界与人间轮回流转，享受两种福报后，在此佛陀出世时，生于摩揭陀国(Magadha)纳拉咖村(Nālaka)，一位名叫鲁帕舍利（Rūpasārī）的婆罗门女的腹中。当他长大成人时，父母想用家庭生活束缚他，便将此事告知于他。他听闻舍利弗长老出家的事迹后，心生悚惧：“我的长兄伍巴谛萨尊者舍弃了这等财富而出家，我怎能去享用他所吐出的唾沫团呢？”他如同避开罗网的鹿一般，巧妙地避开亲属，在因缘成熟的催促下，来到比丘们跟前，告知他们自己是法将的弟弟，并表明了想要出家的意愿。比丘们为他剃度，在他年满二十岁时为他授具足戒，然后指导他业处。他领受业处后，进入佉提罗林(Khadiravana)，安住、精进、勤奋，由于智慧成熟，不久就证得六神通，成为阿罗汉。成为阿罗汉后，为了礼拜世尊与法将，他整理好坐卧具，取了衣钵出发，次第抵达舍卫城(Sāvatthī)，进入祇陀林，顶礼世尊与法将后，在祇陀林住了数日。其后，世尊坐在圣众当中，将他立为林居比丘中的第一位：“诸比丘，于我声闻比丘中，林居者，此即瑞瓦达(Revata)第一。” 628. Evaṃ [Pg.343] etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā pītisomanassavasena pubbacaritāpadānaṃ pakāsento gaṅgā bhāgīrathītiādimāha. Tattha gaṅgāti gāyamānā ghosaṃ kurumānā gacchatīti gaṅgā. Atha vā go vuccati pathavī, tasmiṃ gatā pavattāti gaṅgā. Anotattadahaṃ tikkhattuṃ padakkhiṇaṃ katvā gataṭṭhāne āvaṭṭagaṅgāti ca pabbatamatthakena gataṭṭhāne bahalagaṅgāti ca tiracchānapabbataṃ vijjhitvā gataṭṭhāne umaṅgagaṅgāti ca tato bahalapabbataṃ paharitvā pañcayojanaṃ ākāsena gataṭṭhāne ākāsagaṅgāti ca tassā patitaṭṭhānaṃ bhinditvā jātaṃ pañca yojanaṃ pokkharaṇīkūlaṃ bhinditvā tattha pana pañcaṅguli viya pañca dhārā hutvā gaṅgā yamunā sarabhū mahī aciravatīti pañca nāmā hutvā jambudīpaṃ pañca bhāgaṃ pañca koṭṭhāsaṃ katvā pañca bhāge pañca koṭṭhāse itā gatā pavattāti bhāgīrathī. Gaṅgā ca sā bhāgīrathī ceti gaṅgābhāgīrathī. ‘‘Bhāgīrathī gaṅgā’’ti vattabbe gāthābandhasukhatthaṃ pubbacariyavasena vuttanti daṭṭhabbaṃ. Himavantā pabhāvitāti satte hiṃsati sītena hanati matheti āloḷetīti himo, himo assa atthīti himavā, tato himavantato paṭṭhāya pabhāvitā pavattā sandamānāti himavantapabhāvitā. Kutitthe nāviko āsinti tassā gaṅgāya caṇḍasotasamāpanne visamatitthe kevaṭṭakule uppanno nāviko āsiṃ ahosinti attho. Orime ca tariṃ ahanti sampattasampattamanusse pārimā tīrā orimaṃ tīraṃ ahaṃ tariṃ tāresinti attho. 628. 如此到达此最上之位后，忆念自己过去之业，以喜悦和欣喜宣说自己的往昔本行，说出“恒河、跋吉罗替”等偈。其中，“恒河”（Gaṅgā）是因其流动时发出吟唱般的声音而得名。又，“go”意为地，因其于地而行，故名“Gaṅgā”。它三次右绕阿耨达池（Anotatta）后流过之处，称为“旋流恒河”；流经山顶之处，称为“洪流恒河”；穿透横山之处，称为“隧道恒河”；之后冲击大山，在空中流淌五由旬之处，称为“虚空恒河”；其落下之处冲破地面，形成五由旬的莲池，再冲破池岸，于彼处如五指般分成五条水流，名为恒河、亚穆纳（Yamunā）、萨拉布（Sarabhū）、摩醯（Mahī）、阿致罗筏底（Aciravatī），将瞻部洲（Jambudīpa）分为五个部分、五个区域，流经此五部分、五区域，故名“跋吉罗替”（Bhāgīrathī）。既是恒河，又是跋吉罗替，故为“恒河跋吉罗替”。当知，本应说“跋吉罗替恒河”，为使偈颂音律顺畅，乃依古师之说而作此言。“从雪山（Himavantā）流出”者，谓：以寒冷伤害、杀害、折磨、搅扰众生，故为“himo”（寒）；有此“himo”，故为“himavā”（有寒者），从此雪山开始流出、流动、奔涌，故为“从雪山流出”。“于恶渡口为船夫”者，义谓：在那恒河湍急的危险渡口，我生于船夫（kevaṭṭa）家，曾是一名船夫（nāviko）。“我亦渡此岸”者，义谓：我将已抵达的众人从彼岸渡至此岸。 629. Padumuttaro nāyakoti dvipadānaṃ uttamo satte nibbānaṃ nāyako pāpanako padumuttarabuddho mama puññasampattiṃ nipphādento. Vasīsatasahassehi khīṇāsavasatasahassehi gaṅgāsotaṃ tarituṃ titthaṃ pattoti sambandho. 629. “莲花上佛(Padumuttara)为导师”，即两足中尊，引导有情至涅槃，为圆满我福德资粮的莲花上佛，与十万得自在的漏尽者为渡恒河之流而抵达渡口，此为关联。 630. Bahū nāvā samānetvāti sampattaṃ taṃ sammāsambuddhaṃ disvā vaḍḍhakīhi suṭṭhu saṅkhataṃ kataṃ nipphāditaṃ bahū nāvāyo samānetvā dve dve nāvāyo ekato katvā tassā nāvāya upari maṇḍapachadanaṃ katvā narāsabhaṃ padumuttarasambuddhaṃ paṭimāniṃ pūjesinti attho. 630. “聚集众多船只”：见到那位已抵达的正自觉者后，（我）召集了许多由工匠精心整治、制作、完成的船，将船两两并合，在船上建造亭阁华盖，以恭敬心供养人中之雄(narāsabha)、莲花上(Padumuttara)正自觉者，此为其义。 631. Āgantvāna [Pg.344] ca sambuddhoti evaṃ saṅghaṭitāya nāvāya tattha āgantvāna tañca nāvakaṃ nāvamuttamaṃ āruhīti sambandho. Vārimajjhe ṭhito satthāti nāvamārūḷho satthā gaṅgājalamajjhe ṭhito samāno imā somanassapaṭisaṃyuttagāthā abhāsatha kathesīti sambandho. 631. “正自觉者前来后”：正自觉者前来，登上了那艘如此连接而成的最胜之船，此为关联。“导师立于水中央”：意思是，已登上船的导师，立于恒河水中央时，说了这些与喜悦相应的偈颂，此为关联。 632. Yo so tāresi sambuddhanti yo so nāviko gaṅgāsotāya sambuddhaṃ atāresi. Saṅghañcāpi anāsavanti na kevalameva sambuddhaṃ tāresi, anāsavaṃ nikkilesaṃ saṅghañcāpi tāresīti attho. Tena cittapasādenāti tena nāvāpājanakāle uppannena somanassasahagatacittapasādena devaloke chasu kāmasaggesu ramissati dibbasampattiṃ anubhavissatīti attho. 632. “是彼渡了正自觉者”：即那位船夫使正自觉者渡过了恒河之流。“以及无漏之僧团”：意为不仅渡了正自觉者，也渡了无漏、无烦恼的僧团。“以彼净信心”：意为以其驾船时生起的、与喜悦相应的净信心，他将在天界、六欲天中欢娱，享受天界福报，此为其义。 633. Nibbattissati te byamhanti devaloke uppannassa te tuyhaṃ byamhaṃ vimānaṃ sukataṃ suṭṭhu nibbattaṃ nāvasaṇṭhitaṃ nāvāsaṇṭhānaṃ nibbattissati pātubhavissatīti attho. Ākāse pupphachadananti nāvāya uparimaṇḍapakatakammassa nissandena sabbadā gatagataṭṭhāne ākāse pupphachadanaṃ dhārayissatīti sambandho. 633. “你的天宫将生起”：意为生于天界的你，将会出现一座善造、庄严、船形的天宫，此为其义。“空中花盖”：由于在船上建造亭阁之业的果报，无论去往何处，空中都将恒持花盖，此为关联。 634. Aṭṭhapaññāsakappamhīti ito puññakaraṇakālato paṭṭhāya aṭṭhapaṇṇāsakappaṃ atikkamitvā nāmena tārako nāma cakkavattī khattiyo cāturanto catūsu dīpesu issaro vijitāvī jitavanto bhavissatīti sambandho. Sesagāthā uttānatthāva. 634. “于五十八劫时”者：从行此福业之时算起，经过五十八劫，他将成为一位名为塔拉卡（Tāraka）的刹帝利转轮王，为四洲之主、胜利的征服者，此为关联。其余偈颂意义显明。 637. Revato nāma nāmenāti revatīnakkhattena jātattā ‘‘revato’’ti laddhanāmo brahmabandhu brāhmaṇaputtabhūto bhavissati brāhmaṇakule uppajjissatīti attho. 637. “名为瑞瓦达”者：因于瑞瓦蒂（Revatī）星宿下出生，故得名“瑞瓦达”。他将为梵天之裔，即婆罗门之子，此即意谓他将出生于婆罗门家族。 639. Nibbāyissatināsavoti nikkileso khandhaparinibbānena nibbāyissati. 639. “无漏者将寂灭”者，即断尽烦恼，以五蕴般涅槃而寂灭。 640. Vīriyaṃ me dhuradhorayhanti evaṃ padumuttarena bhagavatā byākato ahaṃ kamena pāramitākoṭiṃ patvā me mayhaṃ vīriyaṃ asithilavīriyaṃ dhuradhorayhaṃ dhuravāhaṃ dhurādhāraṃ yogehi khemassa nibbhayassa nibbānassa adhivāhanaṃ [Pg.345] āvahanaṃ ahosīti attho. Dhāremi antimaṃ dehanti idānāhaṃ sammāsambuddhasāsane pariyosānasarīraṃ dhāremīti sambandho. 640. “我之精进荷负重担”者：我乃蒙莲花上佛(Padumuttara)世尊如是授记者，次第抵达波罗蜜之顶点。我之精进，为不松懈之精进，能荷负、能引拉、能支撑重担，已成达于离轭、安稳、无畏之涅槃的运载工具，此即其义。“我持最后身”者，意即我现在于正等觉教法中，持此最终之身，此为关联。 So aparabhāge attano jātagāmaṃ gantvā ‘‘cālā, upacālā, sīsūpacālā’’ti tissannaṃ bhaginīnaṃ putte ‘‘cālā, upacālā, sīsūpacālā’’ti tayo bhāgineyye ānetvā pabbājetvā kammaṭṭhāne niyojesi. Te kammaṭṭhānaṃ anuyuttā vihariṃsu. 后来，他回到自己的出生村，将其三位姐妹之子，即名为遮罗(Cālā)、邬巴嘉娜(Upacālā)、尸须邬巴嘉娜(Sīsūpacālā)的三位外甥带来，让他们出家，并指导他们业处。他们便安住于业处，精勤修习。 Tasmiñca samaye therassa kocideva ābādho uppanno, taṃ sutvā sāriputtatthero – ‘‘revatassa gilānapucchanaṃ adhigamapucchanañca karissāmī’’ti upagañchi. Revatatthero dhammasenāpatiṃ dūratova āgacchantaṃ disvā tesaṃ sāmaṇerānaṃ satuppādavasena ovadiyamāno cāletigāthaṃ abhāsittha. Tattha cāle upacāle sīsūpacāleti tesaṃ ālapanaṃ. Cālā, upacālā, sīsūpacālāti hi itthiliṅgavasena laddhanāmā tayo dārakā pabbajitāpi tathā vohariyyanti. ‘‘Cālī, upacālī, sīsūpacālīti tesaṃ nāmānī’’ti ca vadanti. Yadatthaṃ ‘‘cāle’’tiādinā āmantanaṃ kataṃ, taṃ dassento ‘‘patissatā nu kho viharathā’’ti vatvā tattha kāraṇaṃ āha – ‘‘āgato vo vālaṃ viya vedhī’’ti. Patissatāti patissatikā. Khoti avadhāraṇe. Āgatoti āgañchi. Voti tumhākaṃ. Vālaṃ viya vedhīti vālavedhi viya. Ayañhettha saṅkhepattho – tikkhajavananibbedhikapaññatāya vālavedhirūpo satthukappo tumhākaṃ mātulatthero āgato, tasmā samaṇasaññaṃ upaṭṭhapetvā satisampajaññayuttā eva hutvā viharatha, yathādhigate vihāre appamattā bhavathāti. 那时，长老生了某种病。舍利弗(Sāriputta)长老听闻后，心想：“我要去探望瑞瓦达(Revata)，并询问他的证悟。”于是便前去。瑞瓦达长老远远看见法将前来，为了让那些沙弥生起正念而教诫他们，便诵出以‘查勒’为首的偈颂。其中‘查勒(Cāle)、邬巴嘉娜(Upacāle)、悉苏巴查勒(Sīsūpacāle)’是（对沙弥）的称呼。原来，查拉(Cālā)、邬巴嘉娜(Upacālā)、悉苏巴查拉(Sīsūpacālā)这三个童子，是以女性化的名字命名的，即使出家后也仍然这样称呼。也有人说他们的名字是‘查莉(Cālī)、邬巴嘉莉(Upacālī)、悉苏巴查莉(Sīsūpacālī)’。为了说明为何以‘查勒’等称呼他们，长老说道：‘你们要保持正念而住啊！’并说明理由：‘你们那如射毛者一般的人来了！’（此中）‘具念者(patissatā)’即是‘具足正念者(patissatikā)’。‘kho’是决断词。‘已来(āgato)’即是‘已到(āgañchi)’。‘你们的(vo)’即是‘你们的(tumhākaṃ)’。‘如射毛者(vālaṃ viya vedhī)’即是‘如同射毛者(vālavedhi viya)’。此处的简要义理是：你们的舅父长老，因其智慧锐利、迅疾、具穿透力，而如射毛者一般，又堪比导师，他已经来了。因此，你们要建立起沙门之想，具足念与正知而住，对自己所证得的境界，当不放逸。 Taṃ sutvā te sāmaṇerā dhammasenāpatissa paccuggamanādivattaṃ katvā ubhinnaṃ mātulattherānaṃ paṭisanthāravelāyaṃ nātidūre samādhiṃ samāpajjitvā nisīdiṃsu. Dhammasenāpati revatattherena saddhiṃ paṭisanthāraṃ katvā uṭṭhāyāsanā te sāmaṇere upasaṅkami. Te tathā kālaparicchedassa katattā there upasaṅkamante uṭṭhahitvā vanditvā aṭṭhaṃsu. Thero – ‘‘katarakataravihārena viharathā’’ti pucchitvā tehi ‘‘imāya imāyā’’ti vutte dārakepi evaṃ vinento – ‘‘mayhaṃ bhātiko saccavādī vata [Pg.346] dhammassa anudhammacāri’’nti theraṃ pasaṃsanto pakkāmi. Sesamettha uttānatthamevāti. 沙弥们听后，为法将行迎接等义务，在两位舅父长老寒暄之际，于不远处入定而坐。法将与瑞瓦达长老寒暄后，从座位起身走向那些沙弥。因已设定好时间，故当长老走近时，沙弥们便起身敬礼而立。长老问道：“你们以何等安住而住？”当他们回答“以此等安住”时，长老便如教导孩童般，赞叹瑞瓦达长老道：“我的兄弟真是说谛语者，是随法行者啊！”然后便离开了。其余部分意义显明。 Khadiravaniyattheraapadānavaṇṇanā samattā. 金合欢林瑞瓦达长老传释义终。 3-10. Ānandattheraapadānavaṇṇanā 3-10. 阿难长老传释义 Ārāmadvārā nikkhammātiādikaṃ āyasmato ānandattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare satthu vemātikabhātā hutvā nibbatti. Sumanotissa nāmaṃ ahosi. Pitā panassa nandarājā nāma. So attano puttassa sumanakumārassa vayappattassa haṃsavatīnagarato vīsayojanasate ṭhāne bhoganagaraṃ adāsi. So kadāci kadāci āgantvā satthārañca pitarañca passati. Tadā rājā satthārañca satasahassaparimāṇaṃ bhikkhusaṅghañca sayameva sakkaccaṃ upaṭṭhahi, aññesaṃ upaṭṭhātuṃ na deti. “从园林门出”等颂为具寿阿难长老的本生事迹。他亦曾在过去诸佛座下已积功德，于一一世中，积累能导向解脱的福德。在莲花上佛(Padumuttara)住世时，他生于天鹅城(Haṃsavatī)，为世尊的异母兄弟，名为须摩那(Sumana)。其父名为难陀王(Nandarājā)。当须摩那王子成年时，国王从天鹅城外一百由旬处，赐予他一座富城。他时常回来拜见导师与父王。当时，国王亲自恭敬地承事导师及十万比丘僧团，不让其他人有机会承事。 Tena samayena paccanto kupito ahosi. Kumāro tassa kupitabhāvaṃ rañño anārocetvā sayameva taṃ vūpasamesi. Taṃ sutvā rājā tuṭṭhamānaso ‘‘varaṃ te tāva dammi, gaṇhāhī’’ti āha. Kumāro ‘‘satthāraṃ bhikkhusaṅghañca temāsaṃ upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ icchāmī’’ti āha. ‘‘Etaṃ na sakkā, aññaṃ vadehī’’ti. ‘‘Deva, khattiyānaṃ dve kathā nāma natthi, etaṃ me dehi, na mayhaṃ aññenattho, sace satthā anujānāti, dinnamevā’’ti. So ‘‘satthu cittaṃ jānissāmī’’ti vihāraṃ gato. Tena ca samayena bhagavā gandhakuṭiṃ paviṭṭho hoti. So bhikkhū upasaṅkamitvā ‘‘ahaṃ, bhante, bhagavantaṃ dassanāya āgato, dassetha ma’’nti. Bhikkhū ‘‘sumano nāma thero satthu upaṭṭhāko, tassa santikaṃ gacchāhī’’ti āhaṃsu. So therassa santikaṃ gantvā ‘‘satthāraṃ, bhante, dassethā’’ti āha. Atha thero tassa passantasseva pathaviyaṃ nimujjitvā bhagavantaṃ upasaṅkamitvā ‘‘rājaputto, bhante, tumhākaṃ dassanāya āgato’’ti āha. ‘‘Tena hi bhikkhu bahi āsanaṃ [Pg.347] paññapehī’’ti. Thero punapi buddhāsanaṃ gahetvā antogandhakuṭiyaṃ nimujjitvā tassa passantassa bahipariveṇe pātubhavitvā gandhakuṭipariveṇe āsanaṃ paññāpesi. Kumāro taṃ disvā ‘‘mahanto vatāyaṃ bhikkhū’’ti cittaṃ uppādesi. 当时，边境发生动乱。王子未将动乱之事告知国王，便亲自将其平息。国王听闻此事，心生欢喜，说道：“我给你一个赏赐，你收下吧。”王子说：“我希望能供养导师与比丘僧伽三个月，令此生不虚度。”国王说：“这不行，换一个吧。”王子说：“陛下，刹帝利无二言，请将此赏赐给我，我别无所求。倘若导师允许，便等同赐予了。”于是王子心想：“我当了知导师的心意”，便前往寺院。当时，世尊已进入香孤邸(gandhakuṭi)。王子走近众比丘说：“尊者们，我为拜见世尊而来，请让我见他。”众比丘说：“有位名叫须摩那(Sumana)的长老是导师的侍者，你到他那里去吧。”他便去到长老那里说：“尊者，请让我拜见导师。”于是，长老就在王子眼前遁入地中，来到世尊面前说：“世尊，王子为拜见您而来。”世尊说：“比丘，在外面准备一个座位吧。”长老又拿起佛陀的座位，在香孤邸内遁入，于王子眼前出现在外面的庭院中，在香孤邸庭院铺设了座位。王子见到此景，心想：“这位比丘真是伟大啊！” Bhagavāpi gandhakuṭito nikkhamitvā paññattāsane nisīdi. Rājaputto satthāraṃ vanditvā paṭisanthāraṃ katvā ‘‘ayaṃ, bhante, thero tumhākaṃ sāsane vallabho maññe’’ti? ‘‘Āma, kumāra, vallabho’’ti. ‘‘Kiṃ katvā, bhante, esa vallabho’’ti? ‘‘Dānādīni puññāni katvā’’ti. ‘‘Bhagavā, ahampi ayaṃ thero viya anāgate buddhasāsane vallabho hotukāmo’’ti so buddhappamukhassa saṅghassa sattāhaṃ khandhāvāre bhattaṃ datvā sattame divase, ‘‘bhante, mayā pitu santikā tumhākaṃ temāsaṃ paṭijagganavaro laddho, temāsaṃ me vassāvāsaṃ adhivāsethā’’ti vatvā satthu adhivāsanaṃ viditvā saparivāraṃ bhagavantaṃ gahetvā yojane yojane satthu bhikkhusaṅghassa ca vasanānucchavike vihāre kāretvā tattha tattha vasāpento attano vasanaṭṭhānasamīpe satasahassena kīte sobhananāmake uyyāne satasahassena kāritaṃ vihāraṃ pavesāpetvā – 世尊亦从香孤邸出来，坐于备妥之座。王子礼敬导师，问候后说：“尊者，我以为这位长老在您的教法中是亲近者吧？”“是的，王子，是亲近者。”“尊者，他作了什么而成为亲近者？”“作了布施等福德。”“世尊，我也愿如这位长老一般，在未来佛陀的教法中成为亲近者。”于是他为以佛陀为首的僧团，在驻营处供养了七天的饮食。第七天时，他说：“尊者，我已从父亲处，求得在三个月内供养您的许可，请您接受我三个月的雨安居。”得知导师应允后，他便迎请世尊及其眷属，每隔一由旬，便为导师和比丘僧团建造适于居住的精舍，让他们在各处安住。又在自己住所附近，以十万（金钱）购得名为妙好（Sobhana）的园林，再以十万（金钱）建造精舍，迎请世尊入住—— ‘‘Satasahassena me kītaṃ, satasahassena kāritaṃ; Sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī’’ti. – “我以十万（金钱）购此园，复以十万建精舍；此名妙好之园林，大牟尼，请您纳受！” Udakaṃ pātesi. So vassūpanāyikadivase satthu mahādānaṃ pavattetvā ‘‘iminā nīhārena dānaṃ dadeyyāthā’’ti puttadāre amacce ca dāne kiccakaraṇe ca niyojetvā sayaṃ sumanattherassa vasanaṭṭhānasamīpeyeva vasanto evaṃ attano vasanaṭṭhāne satthāraṃ temāsaṃ upaṭṭhahi. Upakaṭṭhāya pana pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ pavattetvā sattame divase satthu bhikkhusaṅghassa ca pādamūle ticīvare ṭhapetvā vanditvā ‘‘bhante, yadetaṃ mayā khandhāvārato paṭṭhāya puññaṃ kataṃ, na taṃ sakkasampattiādīnaṃ atthāya kataṃ, atha kho ahampi sumanatthero viya anāgate ekassa buddhassa upaṭṭhāko vallabho bhaveyya’’nti patthanaṃ akāsi. Satthā tassa anantarāyataṃ disvā byākaritvā pakkāmi. 他倾注了功德水。于雨安居开始之日，他向导师行大布施，并嘱咐妻儿及大臣们：“你们当以此法行布施。”他自己则住在须摩那长老(Sumanatthera)的住所附近，于自己的住处侍奉导师三个月。待自恣日临近，他进入村庄，举行了为期七日的大布施。第七日，他将三衣置于导师与比丘僧团足前，顶礼后发愿道：“尊者，我自营地以来所作的此福德，非为获得帝释之成就等，而是愿我将来亦能如须摩那长老一般，成为某位佛陀的亲近侍者。”导师见其愿无障碍，便为他授记后离去。 So [Pg.348] tasmiṃ buddhuppāde vassasatasahassaṃ puññāni katvā tato parampi tattha tattha bhave uḷārāni puññakammāni upacinitvā devamanussesu saṃsaranto kassapabhagavato kāle kulagehe nibbatto viññutaṃ patvā ekassa therassa piṇḍāya carato pattaggahaṇatthaṃ uttarasāṭakaṃ katvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭha paccekabuddhe disvā te bhojetvā attano maṅgaluyyāne aṭṭha paṇṇasālāyo kāretvā tesaṃ nisīdanatthāya aṭṭha sabbaratanamayapīṭhe ceva maṇiādhārake ca paṭiyādetvā dasavassasahassāni upaṭṭhānaṃ akāsi, etāni pākaṭāni. 在那佛陀出世期间，他于十万年间修诸福德，此后亦在各处轮回中积累诸多殊胜福业，于天人之间轮转。到了迦叶(Kassapa)世尊之时，他出生于一良善之家，待有识之年，为供养一位行乞的长老，便将自己的上衣作为接钵之布而行供养。之后，他投生天界，从彼处死后，成为波罗奈(Bārāṇasī)国王，见到八位辟支佛，便供养他们饮食，并在自己的御花园中建造了八间叶茅屋。为供他们安坐，又准备了八张众宝所成之座及摩尼宝基座，如是侍奉了一万年。这些事迹是众所周知的。 Kappasatasahassaṃ pana tattha tattha bhave puññāni upacinanto amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbattitvā sabbe ñātake ānandite karonto jātoti ānandotveva nāmaṃ labhi. So anukkamena vayappatto katābhinikkhamane sammāsambodhiṃ patvā pavattitavaradhammacakke paṭhamaṃ kapilavatthuṃ gantvā tato nikkhamante bhagavati tassa parivāratthaṃ pabbajituṃ nikkhamantehi bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi. 其于十万劫中，在在处处之生存中积集福德，与我等菩萨一同生于兜率天(Tusitapure)，从彼处死后，生于释迦族无尽饭(Amitodana)之家。因其出生时令所有亲族欢喜，故得名为阿难(Ānanda)。彼次第成年。世尊成就出离、证得正等觉、转无上法轮，初次前往迦毗罗卫(Kapilavatthu)后，当世尊从彼处离去时，彼为作世尊之侍从而出家，与跋提(Bhaddiya)等人一同离家，于世尊座下出家。其后不久，于具寿富楼那·弥多罗尼子(Puṇṇa Mantāṇiputta)座下听闻法说，安住于预流果。 Tena ca samayena bhagavato paṭhamabodhiyaṃ vīsativassāni anibaddhā upaṭṭhākā ahesuṃ. Ekadā nāgasamālo pattacīvaraṃ gahetvā vicarati, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā meghiyo, te yebhuyyena satthu cittaṃ nārādhayiṃsu. Athekadivasaṃ bhagavā gandhakuṭipariveṇe paññattavarabuddhāsane bhikkhusaṅghaparivuto nisinno bhikkhū āmantesi – ‘‘ahaṃ, bhikkhave, idāni mahallako ekacce bhikkhū ‘iminā maggena gacchāmī’ti vutte aññena maggena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ ekaṃ bhikkhuṃ vijānathā’’ti. Taṃ sutvā bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, tumhe upaṭṭhahissāmī’’ti āha. Taṃ bhagavā paṭikkhipi. Etenupāyena mahāmoggallānaṃ ādiṃ katvā sabbe mahāsāvakā ‘‘ahaṃ upaṭṭhahissāmi[Pg.349], ahaṃ upaṭṭhahissāmī’’ti uṭṭhahiṃsu ṭhapetvā āyasmantaṃ ānandaṃ. Tepi bhagavā paṭikkhipi. 其时，世尊初证菩提后二十年间，并无常随侍者。一时，是那伽萨摩罗(Nāgasamāla)长老持衣钵随行；一时，是那吉达(Nāgita)；一时，是优波婆那(Upavāṇa)；一时，是善星(Sunakkhatta)；一时，是纯陀(Cunda)沙弥；一时，是萨咖达(Sāgata)；一时，是梅吉亚(Meghiya)。彼等大多未能令导师心悦。于是一日，世尊于香室院中，坐于备妥之胜佛座上，为比丘僧众围绕，告诸比丘言：“诸比丘，我今已老。有诸比丘，我言“由此道去”，彼等偏向他道；有者将我衣钵置于地上。你们当为我觅一常随侍者比丘。”闻此，诸比丘生起法之悚动。时，具寿舍利弗(Sāriputta)起座，礼敬世尊已，白言：“世尊，我愿侍奉您。”世尊拒绝之。如是，以大目犍连(Mahāmoggallāna)为首，除具寿阿难(Ānanda)外，所有大弟子皆起座言：“我愿侍奉，我愿侍奉。”世尊亦皆拒绝之。 Ānando pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso, tvampi satthu upaṭṭhākaṭṭhānaṃ yācāhī’’ti. ‘‘Yācitvā laddhupaṭṭhānaṃ nāma kīdisaṃ hoti? Sace ruccati, satthā sayameva vakkhatī’’ti. Atha bhagavā – ‘‘na, bhikkhave, ānando aññehi ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi, āvuso ānanda, satthāraṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā ‘‘sace me, bhante, bhagavā attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, paṇītaṃ piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti āha. ‘‘Ettake guṇe labhato satthu upaṭṭhānaṃ ko bhāro’’ti upavādamocanatthaṃ ime cattāro paṭikkhepā, ‘‘sace, bhante, bhagavā mayā gahitaṃ nimantanaṃ gamissati, sacāhaṃ desantarato āgatāgate tāvadeva dassetuṃ labhāmi, yadā me kaṅkhā uppajjati, tāvadeva bhagavantaṃ upasaṅkamitvā pucchituṃ labhāmi, sace bhagavā parammukhā desitaṃ dhammaṃ puna mayhaṃ byākarissasi, evāhaṃ bhagavantaṃ upaṭṭhahissāmi’’. ‘‘Ettakampi satthu santike anuggahaṃ na labhatī’’ti upavādamocanatthañceva dhammabhaṇḍāgārikabhāvaparipūraṇatthañca imā catasso yācanāti ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi. 阿难则默然静坐。于是比丘们对他说：“贤友，你也应当请求担任侍者之位。”“请求而得的侍者之位，会是怎样呢？若世尊乐意，他自会言说。”于是世尊说道：“诸比丘，阿难不应由他人劝请，他自会知时前来侍奉我。”于是比丘们说道：“起来吧，贤友阿难，向世尊请求担任侍者之位。”长老起身说道：“尊者，若世尊不将自己所得的上等衣物给我，不将上等的食物给我，不允许我同住于一香室(gandhakuṭi)，不应我所接受的邀请前往，这样，我才侍奉世尊。”此乃为消除“获得如此多的利益，侍奉世尊又有何负担”的非议而提出的四项拒绝。“尊者，若世尊肯应我所接受的邀请，若我能随时引见从他方来的访客，若我生起疑惑时能即刻前往世尊处请问，若世尊能为我重述在我不在场时所说的法，这样，我才侍奉世尊。”此乃为消除“（作为侍者）竟连这点恩惠都无法从世尊处获得吗”的非议，并为圆满法宝总持者的身份而提出的四项请求。阿难尊者领受此八项特许后，成为了常随侍者。他证得了十万劫以来所圆满的诸波罗蜜的果实，正是为了这个特殊的职位。 So upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya dasabalaṃ duvidhena udakena tividhena dantakaṭṭhena hatthapādaparikammena piṭṭhiparikammena gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto – ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti divasabhāgaṃ santikāvacaro hutvā rattibhāge mahantaṃ daṇḍadīpikaṃ gahetvā gandhakuṭipariveṇaṃ navavāre anupariyāyati satthari pakkosante paṭivacanadānāya, thinamiddhavinodanatthaṃ. Atha naṃ satthā jetavane ariyagaṇamajjhe nisinno anekapariyāyena pasaṃsitvā bahussutānaṃ satimantānaṃ gatimantānaṃ dhitimantānaṃ upaṭṭhākānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesi. 自从得到侍者之位起，他就以二种水、三种齿木、手足按摩、背部按摩、清扫香室(gandhakuṭi)庭院等事来侍奉十力(Dasabala)。他心想：“此时导师应得此物，应做此事。”如是，白天亲近侍奉；夜晚则手持大火炬，于香室庭院周围巡视九次，为回应导师的召唤，亦为驱除昏沉与睡眠(thinamiddha)。后来，导师在祇陀林(Jetavana)中，于圣众之间安坐，以多种方式赞扬他多闻、具念、敏捷、具毅力，并将其置于众侍者比丘之首位。 Evaṃ [Pg.350] satthārā pañcasu ṭhānesu etadagge ṭhapito catūhi acchariyabbhūtadhammehi samannāgato satthu dhammakosārakkho ayaṃ mahāthero sekhova samāno satthari parinibbute heṭṭhā vuttanayena bhikkhūhi samuttejito devatāya ca saṃvejito ‘‘sveyeva ca dāni dhammasaṅgīti kātabbā, na kho pana metaṃ patirūpaṃ, yvāyaṃ sekho sakaraṇīyo asekhehi therehi saddhiṃ dhammaṃ gāyituṃ sannipātaṃ gantu’’nti sañjātussāho vipassanaṃ paṭṭhapetvā bahudeva rattiṃ vipassanāya kammaṃ karonto caṅkame vīriyasamataṃ alabhitvā tato vihāraṃ pavisitvā sayane nisīditvā sayitukāmo kāyaṃ āvaṭṭesi. Apattañca sīsaṃ bimbohanaṃ, pādā ca bhūmito muttamattā, ekasmiṃ antare anupādāya āsavehi cittaṃ vimucci, chaḷabhiñño ahosi. 如是，由导师于五处被置于第一，具足四种稀有未曾有法，是导师法藏的守护者。此大长老虽仍为学人(sekha)，当导师般涅槃后，为比丘们所激励，亦为天神所警醒，心想：“明日即当举行法结集(dhammasaṅgīti)，然此于我实不相宜，因我乃学人，尚有应作之事，不应与无学(asekha)长老们一同参与集会诵法。”于是生起精进，建立观(vipassanā)，彻夜修习。于经行处未能获得精进平衡，便进入精舍，坐于床上，欲卧而将身躺下。头未及枕，双足刚离地，于此瞬间，心无所取，从诸漏(āsava)中解脱，证得六神通(chaḷabhiññā)。 644. Evaṃ chaḷabhiññādiguṇapaṭimaṇḍito upaṭṭhākādiguṇehi etadaggaṭṭhānaṃ patto attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ dassento ārāmadvārā nikkhammātiādimāha. Tattha ārāmadvārāti sabbasattānaṃ dhammadesanatthāya vihāradvārato nikkhamitvā bahidvārasamīpe katamaṇḍapamajjhe supaññattavarabuddhāsane nisinno padumuttaro nāma mahāmuni sammāsambuddho. Vassanto amataṃ vuṭṭhinti dhammadesanāmahāamatadhārāhi dhammavassaṃ vassanto. Nibbāpesi mahājananti mahājanassa cittasantānagatakilesaggiṃ nibbāpesi vūpasamesi, mahājanaṃ nibbānāmatapānena santiṃ sītibhāvaṃ pāpesīti attho. 644. 如此，以六神通等功德庄严，凭借侍者等功德而达此最上之位，忆念自己过去之业，心怀喜悦，为开示往昔行传，而说“从寺门出”等偈。其中“从寺门”者，谓为一切有情说法，从寺院门而出，于外门附近所设帐幔中央，坐于善设之殊胜佛座上，彼乃莲花上佛(Padumuttara)、大牟尼、正自觉者。“降甘露雨”者，谓以说法之大甘露流，降大法雨。“令大众寂灭”者，谓熄灭大众心相续中之烦恼火，令其寂静；又谓令大众饮涅槃甘露，而达寂静、清凉之境。此其义也。 645. Satasahassaṃ te dhīrāti parivārasampattiṃ dassento āha. Chahi abhiññāhi iddhividhādiñāṇakoṭṭhāsehi samannāgatā anekasatasahassacakkavāḷesu khaṇena gantuṃ samatthāhi iddhīhi samannāgatattā mahiddhikāte dhīrā satasahassakhīṇāsavā chāyāva anapāyinīti katthaci anapagatā chāyā iva taṃ sambuddhaṃ padumuttaraṃ bhagavantaṃ parivārenti parivāretvā dhammaṃ suṇantīti attho. 645. “有十万智者”者，乃为显示眷属圆满而说。彼等具足六神通，即神变等智分；因具足能于一刹那间去往无数百千世界之神通，故为大神通者。彼等十万漏尽智者，如影随形，恒不远离，围绕彼莲花上佛(Padumuttara)、世尊，听闻正法。此其义也。 646. Hatthikkhandhagato āsinti tadā bhagavato dhammadesanāsamaye ahaṃ hatthipiṭṭhe nisinno āsiṃ ahosinti attho. Setacchattaṃ varuttamanti patthetabbaṃ uttamaṃ setacchattaṃ mama matthake dhārayanto hatthipiṭṭhe [Pg.351] nisinnoti sambandho. Sucārurūpaṃ disvānāti sundaraṃ cāruṃ manohararūpavantaṃ dhammaṃ desiyamānaṃ sambuddhaṃ disvā me mayhaṃ vitti santuṭṭhi somanassaṃ udapajjatha uppajjatīti attho. 646. “我坐于象肩”者，谓彼时世尊说法之际，我坐于象背上。此其义也。“最上白伞”者，谓我头顶持此殊胜白伞，坐于象背上。此其关联。“得见妙相”者，谓得见正在说法、具足庄严、美妙、悦意色身之正自觉者，我心生起欢喜、满足与喜悦。此其义也。 647. Oruyha hatthikkhandhamhāti taṃ bhagavantaṃ nisinnaṃ disvā hatthipiṭṭhito oruyha orohitvā narāsabhaṃ naravasabhaṃ upagacchiṃ samīpaṃ gatoti attho. Ratanamayachattaṃ meti ratanabhūsitaṃ me mayhaṃ chattaṃ buddhaseṭṭhassa matthake dhārayinti sambandho. 647. “从象背而下”者，谓见彼世尊安坐，即从象背而下，趋近人中之雄，此为义。“我之宝伞”者，谓我以珍宝所饰之伞，与“为最胜佛陀持于顶上”相关联。 648. Mama saṅkappamaññāyāti mayhaṃ pasādena uppannaṃ saṅkappaṃ ñatvā isīnaṃ antare mahantabhūto so padumuttaro bhagavā. Taṃ kathaṃ ṭhapayitvānāti taṃ attanā desiyamānaṃ dhammakathaṃ ṭhapetvā mama byākaraṇatthāya imā gāthā abhāsatha kathesīti attho. 648. “知我意乐”者，谓彼莲花上佛(Padumuttara)世尊，了知我由净信而生之意乐，于诸仙人中最为伟大。“暂置彼说”者，谓暂置自己所宣说之法，为我授记而说此等偈颂，此为义。 649. Kathanti ce? Yo sotiādimāha. Soṇṇālaṅkārabhūsitaṃ chattaṃ yo so rājakumāro me matthake dhāresīti sambandho. Tamahaṃ kittayissāmīti taṃ rājakumāraṃ ahaṃ kittayissāmi pākaṭaṃ karissāmi. Suṇotha mama bhāsatoti bhāsantassa mama vacanaṃ suṇotha ohitasotā manasi karothāti attho. 649. “云何说耶？”谓说“彼持伞者”等偈。“以黄金庄严修饰之伞，乃彼王子为我持于顶上”，此为关联。“我将称扬彼”者，谓我将称扬彼王子，令其显扬。“汝等听我说”者，谓谛听我所说之言，倾耳专注，善记于心，此为义。 650. Ito gantvā ayaṃ posoti ayaṃ rājakumāro ito manussalokato cuto tusitaṃ gantvā āvasissati tattha viharissati. Tattha accharāhi purakkhato parivārito tusitabhavanasampattiṃ anubhossatīti sambandho. 650. “此人从此去”者，谓此王子从此人间去世后，将往生兜率天(Tusita)安住。其关联为：于彼天界，为众天女所拥绕，享受兜率天之圆满成就。 651. Catuttiṃsakkhattunti tusitabhavanato cavitvā tāvatiṃsabhavane uppanno catuttiṃsavāre devindo devarajjaṃ karissatīti sambandho. Balādhipo aṭṭhasatanti tāvatiṃsabhavanato cuto manussaloke uppanno balādhipo caturaṅginiyā senāya adhipo padhāno aṭṭhasatajātīsu padesarājā hutvā vasudhaṃ anekaratanavaraṃ pathaviṃ āvasissati puthabyaṃ viharissatīti attho. 651. “三十四次”者，其关联为：从兜率天(Tusita)命终，生于忉利天(Tāvatiṃsa)，三十四度为天帝，行天王事。“八百次为军主”者，谓从忉利天命终，生于人间，为四军之主帅，于八百生中为一方之王，居住于拥有无数上妙珍宝之大地上，此为义。 652. Aṭṭhapaññāsakkhattunti aṭṭhapaññāsajātīsu cakkavattī rājā bhavissatīti attho. Mahiyā sakalajambudīpapathaviyā vipulaṃ asaṅkhyeyyaṃ padesarajjaṃ kārayissati. 652. “五十八次”者，谓于五十八生中，将成为转轮圣王，此为义。于此大地，于整个瞻部洲(Jambudīpa)之土地上，将行使对广阔无量区域之统治。 654. Sakyānaṃ [Pg.352] kulaketussāti sakyarājūnaṃ kulassa dhajabhūtassa buddhassa ñātako bhavissatīti attho. 654. “释迦族之旗帜”，其义为：将成为释迦王族之旗帜般的佛陀的亲族。 655. Ātāpīti vīriyavā. Nipakoti nepakkasaṅkhātāya paññāya samannāgato. Bāhusaccesu bahussutabhāvesu piṭakattayadhāraṇesu kovido cheko. Nivātavutti anavaññattiko athaddho kāyapāgabbiyādithaddhabhāvavirahito sabbapāṭhī sakalapiṭakattayadhārī bhavissatīti sambandho. 655. “热忱者”(ātāpī)，即有精进者。“审慎者”(nipako)，即具足名为审慎之慧者。于诸多博学、于受持三藏(piṭakattaya)方面善巧、熟练。“谦恭者”(nivātavutti)，即不轻蔑、不固执、远离身之鲁莽等僵硬状态，他将成为遍诵者、受持全部三藏者。此为关联。 656. Padhānapahitatto soti so ānandatthero vīriyakaraṇāya pesitacitto. Upasanto nirūpadhīti rāgūpadhidosūpadhimohūpadhīhi virahito, sotāpattimaggena pahātabbakilesānaṃ pahīnattā upasanto santakāyacitto. 656. “已策励自身精勤者”，即彼阿难(Ānanda)长老，心已专注于策起精进。“寂静、无基者”，即远离贪基、嗔基、痴基，并且因为通过入流道(sotāpattimagga)断除了应断的烦恼而寂静，身心宁静。 657. Santi āraññakāti araññe bhavā mahāvane jātā. Saṭṭhihāyanāti saṭṭhivassakāle hāyanabalā. Tidhā pabhinnāti akkhikaṇṇakosasaṅkhātehi tīhi ṭhānehi bhinnamadā. Mātaṅgāti mātaṅgahatthikule jātā. Īsādantāti rathīsāsadisadantā. Urūḷhavā rājavāhanā. Kuñjarasaṅkhātā nāgā hatthirājāno santi saṃvijjanti yathā, tathā satasahassasaṅkhyā khīṇāsavasaṅkhātā paṇḍitā mahiddhikā arahantanāgā santi, sabbe te arahantanāgā buddhanāgarājassa. Na honti paṇidhimhi teti te paṇidhimhi tādisā na honti, kiṃ sabbe te bhayabhītā sakabhāvena saṇṭhātuṃ asamatthāti attho. Sesaṃ vuttanayattā uttānatthamevāti. 657. “阿兰若迦”(āraññakā)，即森林中所有，大林中出生者。“六十夏者”(Saṭṭhihāyanā)，即六十岁时体力衰退者。“三处流注者”(Tidhā pabhinnā)，即从名为眼、耳、颞颥的三处流出体液者。“摩登伽”(Mātaṅgā)，即出生于摩登伽象族者。“辕牙者”(Īsādantā)，即牙如车辕者。“王乘者”(Urūḷhavā)，即国王的坐骑。譬如有名为“大象”(kuñjara)的象王存在，同样地，有十万位被称为漏尽者、智者、大神通者的阿罗汉(arahanta)龙象，所有这些阿罗汉龙象都属于佛陀这位龙王。“彼等于愿中不然”，是说他们于愿中并非如此。其义为何？难道他们全都因恐惧而无法安住于自性吗？其余的，如前所述，其义自明。 Ānandattheraapadānavaṇṇanā samattā. 阿难长老本行释义终。 Ettāvatā paṭhamā buddhavaggavaṇṇanā samattā. 至此，第一佛品释义终。 Paṭhamo bhāgo niṭṭhito. 第一部分终。
English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Français
Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

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Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

ອັກສອນລາວ
ປາລີ	ອັດຖະກະຖາ	ຏີກາ	ອັນຍາ
1101 ປາຣາຊິກະ ປາລີ 1102 ປາຈິດຕິຍະ ປາລີ 1103 ມະຫາວັກຄະ ປາລີ (ວິໄນ) 1104 ຈູລະວັກຄະ ປາລີ 1105 ປະລິວາລະ ປາລີ	1201 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-1 1202 ປາຣາຊິກະກັນທະ ອັດຖະກະຖາ-2 1203 ປາຈິດຕິຍະ ອັດຖະກະຖາ 1204 ມະຫາວັກຄະ ອັດຖະກະຖາ (ວິໄນ) 1205 ຈູລະວັກຄະ ອັດຖະກະຖາ 1206 ປະລິວາລະ ອັດຖະກະຖາ	1301 ສາຣັດຖະທີປະນີ ຏີກາ-1 1302 ສາຣັດຖະທີປະນີ ຏີກາ-2 1303 ສາຣັດຖະທີປະນີ ຏີກາ-3	1401 ທເວມາຕິກາປາລີ 1402 ວິນະຍະສັງຄະຫະ ອັດຖະກະຖາ 1403 ວະຊິລະພຸດທິ ຏີກາ 1404 ວິມະຕິວິໂນທະນີ ຏີກາ-1 1405 ວິມະຕິວິໂນທະນີ ຏີກາ-2 1406 ວິນະຍາລັງກາລະ ຏີກາ-1 1407 ວິນະຍາລັງກາລະ ຏີກາ-2 1408 ກັງຂາວິຕະຣະນີປຸຣານະ ຏີກາ 1409 ວິນະຍະວິນິດສະຍະ-ອຸຕຕະຣະວິນິດສະຍະ 1410 ວິນະຍະວິນິດສະຍະ ຏີກາ-1 1411 ວິນະຍະວິນິດສະຍະ ຏີກາ-2 1412 ປາຈິຕະຍາທິໂຍຊະນາປາລີ 1413 ຂຸທະທະສິກຂາ-ມູລະສິກຂາ 8401 ວິສຸດທິມັກຄະ-1 8402 ວິສຸດທິມັກຄະ-2 8403 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-1 8404 ວິສຸດທິມັກຄະ-ມະຫາຏີກາ-2 8405 ວິສຸດທິມັກຄະ ນິທານະກະຖາ 8406 ທີຆະນິກາຍະ (ປຸ-ວິ) 8407 ມັດຊິມະນິກາຍະ (ປຸ-ວິ) 8408 ສັງຍຸຕຕະນິກາຍະ (ປຸ-ວິ) 8409 ອັງຄຸຕຕະລະນິກາຍະ (ປຸ-ວິ) 8410 ວິນະຍະປິຕະກະ (ປຸ-ວິ) 8411 ອະພິທັມມະປິຕະກະ (ປຸ-ວິ) 8412 ອັດຖະກະຖາ (ປຸ-ວິ) 8413 ນິລຸຕຕິທີປະນີ 8414 ປະຣະມັດຖະທີປະນີ ສັງຄະຫະມະຫາຏີກາປາຖະ 8415 ອະນຸທີປະນີປາຖະ 8416 ປັດຖານຸທເທສະ ທີປະນີປາຖະ 8417 ນະມັກກາລະຏີກາ 8418 ມະຫາປະຖາມະປາຖະ 8419 ລັກຂະນາໂຕ ພຸດທະຖະມະນາຄາຖາ 8420 ສຸຕະວັນທະນາ 8421 ກະມະລາຍຈະລິ 8422 ຊິນາລັງກາລະ 8423 ປັດຊະມະທຸ 8424 ພຸດທະຄຸນະຄາຖາວະລີ 8425 ຈູລະຄັນຖະວັງສະ 8426 ມະຫາວັງສະ 8427 ສາສະນະວັງສະ 8428 ກັດຈາຍະນະພະຍາກະລະນັງ 8429 ມົກຄັນທານະພະຍາກະລະນັງ 8430 ສັດທະນີຕິປະກະລະນັງ (ປະທະມາລາ) 8431 ສັດທະນີຕິປະກະລະນັງ (ຘາຕຸມາລາ) 8432 ປະທະຣູປະສິດທິ 8433 ໂມຄັນທານະປັນຈິກາ 8434 ປະໂຍຄະສິດທິປາຖະ 8435 ວຸຕະໂທຍະປາຖະ 8436 ອະພິທານະປະປະທີປິກາປາຖະ 8437 ອະພິທານະປະປະທີປິກາຏີກາ 8438 ສຸໂພທາລັງກາລະປາຖະ 8439 ສຸໂພທາລັງກາລະຏີກາ 8440 ພາລາວະຕາລະ ຄັນຖິປະທັດຖະວິນິດສະຍະສາລະ 8441 ໂລກະນີຕິ 8442 ສຸດຕັນຕະນີຕິ 8443 ສູລັດສະຕິນີຕິ 8444 ມະຫາລະຫະນີຕິ 8445 ທັມມະນີຕິ 8446 ກະວິທັບປະຖານີຕິ 8447 ນີຕິມັນຊະລີ 8448 ນະລະທັກຂະທີປະນີ 8449 ຈະຕຸຣາລັກຂະທີປະນີ 8450 ຈານັກຍະນີຕິ 8451 ລະສະວາຫິນີ 8452 ສີມາວິໂສທະນີປາຖະ 8453 ເວສສັນຕະລະຄີຕິ 8454 ໂມຄັນທານະ ວຸຕຕິວິວະລະນະປັນຈິກາ 8455 ຖູປະວັງສະ 8456 ທາຐາວັງສະ 8457 ຘາຕຸປາຖະວິລາສິນີຍາ 8458 ຘາຕຸວັງສະ 8459 ຫັດຖະວະນະຄັນລະວິຫາລະວັງສະ 8460 ຊິນະຈະລິຕະຍະ 8461 ຊິນະວັງສະທີປັງ 8462 ເຕລະກະຕາຫາຄາຖາ 8463 ມິລິທະຏີກາ 8464 ປະທະມັນຊະລີ 8465 ປະທະສາຘະນັງ 8466 ສັດທະພິນທຸປະກະລະນັງ 8467 ກັດຈາຍະນະຘາຕຸມັນຊຸສາ 8468 ສາມັນຕະກູຏະວັນນະນາ
2101 ສີລັກຂັນທະວັກຄະ ປາລີ 2102 ມະຫາວັກຄະ ປາລີ (ທີຆະ) 2103 ປາຖິກະວັກຄະ ປາລີ	2201 ສີລັກຂັນທະວັກຄະ ອັດຖະກະຖາ 2202 ມະຫາວັກຄະ ອັດຖະກະຖາ (ທີຆະ) 2203 ປາຖິກະວັກຄະ ອັດຖະກະຖາ	2301 ສີລັກຂັນທະວັກຄະ ຏີກາ 2302 ມະຫາວັກຄະ ຏີກາ (ທີຆະ) 2303 ປາຖິກະວັກຄະ ຏີກາ 2304 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-1 2305 ສີລັກຂັນທະວັກຄະ-ອະພິນະວະຏີກາ-2
3101 ມູລະປັນຍາສະ ປາລີ 3102 ມັດຊິມະປັນຍາສະ ປາລີ 3103 ອຸປະລິປັນຍາສະ ປາລີ	3201 ມູລະປັນຍາສະ ອັດຖະກະຖາ-1 3202 ມູລະປັນຍາສະ ອັດຖະກະຖາ-2 3203 ມັດຊິມະປັນຍາສະ ອັດຖະກະຖາ 3204 ອຸປະລິປັນຍາສະ ອັດຖະກະຖາ	3301 ມູລະປັນຍາສະ ຏີກາ 3302 ມັດຊິມະປັນຍາສະ ຏີກາ 3303 ອຸປະລິປັນຍາສະ ຏີກາ
4101 ສະຄາຖາວັກຄະ ປາລີ 4102 ນິທານະວັກຄະ ປາລີ 4103 ຂັນທະວັກຄະ ປາລີ 4104 ສະຫຼາຍາຕະນະວັກຄະ ປາລີ 4105 ມະຫາວັກຄະ ປາລີ (ສັງຍຸຕຕະ)	4201 ສະຄາຖາວັກຄະ ອັດຖະກະຖາ 4202 ນິທານະວັກຄະ ອັດຖະກະຖາ 4203 ຂັນທະວັກຄະ ອັດຖະກະຖາ 4204 ສະຫຼາຍາຕະນະວັກຄະ ອັດຖະກະຖາ 4205 ມະຫາວັກຄະ ອັດຖະກະຖາ (ສັງຍຸຕຕະ)	4301 ສະຄາຖາວັກຄະ ຏີກາ 4302 ນິທານະວັກຄະ ຏີກາ 4303 ຂັນທະວັກຄະ ຏີກາ 4304 ສະຫຼາຍາຕະນະວັກຄະ ຏີກາ 4305 ມະຫາວັກຄະ ຏີກາ (ສັງຍຸຕຕະ)
5101 ເອກະກະນິປາຕະ ປາລີ 5102 ທຸກະນິປາຕະ ປາລີ 5103 ຕິກະນິປາຕະ ປາລີ 5104 ຈະຕຸກກະນິປາຕະ ປາລີ 5105 ປັຈຈະກະນິປາຕະ ປາລີ 5106 ຉັກກະນິປາຕະ ປາລີ 5107 ສັດຕະກະນິປາຕະ ປາລີ 5108 ອັດຖະກາທິນິປາຕະ ປາລີ 5109 ນະວະກະນິປາຕະ ປາລີ 5110 ທະສະກະນິປາຕະ ປາລີ 5111 ເອກາທະສະກະນິປາຕະ ປາລີ	5201 ເອກະກະນິປາຕະ ອັດຖະກະຖາ 5202 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ອັດຖະກະຖາ 5203 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ອັດຖະກະຖາ 5204 ອັດຖະກາທິນິປາຕະ ອັດຖະກະຖາ	5301 ເອກະກະນິປາຕະ ຏີກາ 5302 ທຸກະ-ຕິກະ-ຈະຕຸກກະນິປາຕະ ຏີກາ 5303 ປັຈຈະກະ-ຉັກກະ-ສັດຕະກະນິປາຕະ ຏີກາ 5304 ອັດຖະກາທິນິປາຕະ ຏີກາ
6101 ຂຸທະທະກະປາຖະ ປາລີ 6102 ທຳມະປະທະ ປາລີ 6103 ອຸທານະ ປາລີ 6104 ອິຕິວຸຕຕະກະ ປາລີ 6105 ສຸດຕະນິປາຕະ ປາລີ 6106 ວິມານະວັດຖຸ ປາລີ 6107 ເປຕະວັດຖຸ ປາລີ 6108 ເຖລະຄາຖາ ປາລີ 6109 ເຖລີຄາຖາ ປາລີ 6110 ອະປະທານະ ປາລີ-1 6111 ອະປະທານະ ປາລີ-2 6112 ພຸດທະວັງສະ ປາລີ 6113 ຈະຣິຍາປິຕະກະ ປາລີ 6114 ຊາຕະກະ ປາລີ-1 6115 ຊາຕະກະ ປາລີ-2 6116 ມະຫານິທເທສະ ປາລີ 6117 ຈູລະນິທເທສະ ປາລີ 6118 ປະຕິສັມພິທາມັກຄະ ປາລີ 6119 ເນຕຕິປະກະລະນະ ປາລີ 6120 ມິລິນທະປັນຫາ ປາລີ 6121 ເປຏະກົປເທສະ ປາລີ	6201 ຂຸທະທະກະປາຖະ ອັດຖະກະຖາ 6202 ທຳມະປະທະ ອັດຖະກະຖາ-1 6203 ທຳມະປະທະ ອັດຖະກະຖາ-2 6204 ອຸທານະ ອັດຖະກະຖາ 6205 ອິຕິວຸຕຕະກະ ອັດຖະກະຖາ 6206 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-1 6207 ສຸດຕະນິປາຕະ ອັດຖະກະຖາ-2 6208 ວິມານະວັດຖຸ ອັດຖະກະຖາ 6209 ເປຕະວັດຖຸ ອັດຖະກະຖາ 6210 ເຖລະຄາຖາ ອັດຖະກະຖາ-1 6211 ເຖລະຄາຖາ ອັດຖະກະຖາ-2 6212 ເຖລີຄາຖາ ອັດຖະກະຖາ 6213 ອະປະທານະ ອັດຖະກະຖາ-1 6214 ອະປະທານະ ອັດຖະກະຖາ-2 6215 ພຸດທະວັງສະ ອັດຖະກະຖາ 6216 ຈະຣິຍາປິຕະກະ ອັດຖະກະຖາ 6217 ຊາຕະກະ ອັດຖະກະຖາ-1 6218 ຊາຕະກະ ອັດຖະກະຖາ-2 6219 ຊາຕະກະ ອັດຖະກະຖາ-3 6220 ຊາຕະກະ ອັດຖະກະຖາ-4 6221 ຊາຕະກະ ອັດຖະກະຖາ-5 6222 ຊາຕະກະ ອັດຖະກະຖາ-6 6223 ຊາຕະກະ ອັດຖະກະຖາ-7 6224 ມະຫານິທເທສະ ອັດຖະກະຖາ 6225 ຈູລະນິທເທສະ ອັດຖະກະຖາ 6226 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-1 6227 ປະຕິສັມພິທາມັກຄະ ອັດຖະກະຖາ-2 6228 ເນຕຕິປະກະລະນະ ອັດຖະກະຖາ	6301 ເນຕຕິປະກະລະນະ ຏີກາ 6302 ເນຕຕິວິພາວິນີ
7101 ທຳມະສັງຄະນີ ປາລີ 7102 ວິພັງຄະ ປາລີ 7103 ຘາຕຸກະຖາ ປາລີ 7104 ປຸກຄະລະປັນຍັດຕິ ປາລີ 7105 ກະຖາວັດຖຸ ປາລີ 7106 ຍະມະກະ ປາລີ-1 7107 ຍະມະກະ ປາລີ-2 7108 ຍະມະກະ ປາລີ-3 7109 ປັດຖານະ ປາລີ-1 7110 ປັດຖານະ ປາລີ-2 7111 ປັດຖານະ ປາລີ-3 7112 ປັດຖານະ ປາລີ-4 7113 ປັດຖານະ ປາລີ-5	7201 ທຳມະສັງຄະນິ ອັດຖະກະຖາ 7202 ສັມໂມຫະວິໂນທະນີ ອັດຖະກະຖາ 7203 ປັຈຈະປະກະລະນະ ອັດຖະກະຖາ	7301 ທຳມະສັງຄະນີ-ມູລະຏີກາ 7302 ວິພັງຄະ-ມູລະຏີກາ 7303 ປັຈຈະປະກະລະນະ-ມູລະຏີກາ 7304 ທຳມະສັງຄະນີ-ອະນຸຏີກາ 7305 ປັຈຈະປະກະລະນະ-ອະນຸຏີກາ 7306 ອະພິທັມມາວະຕາໂຣ-ນາມະຣູປະປະຣິຈເທໂທ 7307 ອະພິທັມມັດຖະສັງຄະໂຫ 7308 ອະພິທັມມາວະຕາລະ-ປຸຣານະຏີກາ 7309 ອະພິທັມມາມາຕິກາປາລີ

मराठी
पाळी	अट्ठकथा	टीका	अन्य
1101 पाराजिक पाळी 1102 पाचित्तिय पाळी 1103 महावग्ग पाळी (विनय) 1104 चूळवग्ग पाळी 1105 परिवार पाळी	1201 पाराजिककंड अट्ठकथा-१ 1202 पाराजिककंड अट्ठकथा-२ 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-१ 1302 सारत्थदीपनी टीका-२ 1303 सारत्थदीपनी टीका-३	1401 द्वेमातिकापाळी 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-१ 1405 विमतिविनोदनी टीका-२ 1406 विनयालंकार टीका-१ 1407 विनयालंकार टीका-२ 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-१ 1411 विनयविनिच्छय टीका-२ 1412 पाचित्यादियोजनापाळी 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-१ 8402 विसुद्धिमग्ग-२ 8403 विसुद्धिमग्ग-महाटीका-१ 8404 विसुद्धिमग्ग-महाटीका-२ 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अंगुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी संगहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवंदना 8421 कमलांजलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगंथवंस 8426 महावंस 8427 सासनवंस 8428 कच्चायनव्याकरणं 8429 मोग्गल्लानव्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपंचिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गंठिपदत्थविनिच्छयसार 8441 लोकनीति 8442 सुत्तंतनीति 8443 सूरस्सतीनीति 8444 महारहनीति 8445 धम्मनीति 8446 कविदप्पणनीति 8447 नीतिमंजरी 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8450 चाणक्यनीति 8451 रसवाहिनी 8452 सीमाविसोधनीपाठ 8453 वेस्संतरगीति 8454 मोग्गल्लान वुत्तिविवरणपंचिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमंजरी 8465 पदसाधनं 8466 सद्दबिंदुपकरणं 8467 कच्चायनधातुमंजुसा 8468 सामंतकूटवण्णना
2101 सीलक्खंधवग्ग पाळी 2102 महावग्ग पाळी (दीघ) 2103 पाथिकवग्ग पाळी	2201 सीलक्खंधवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खंधवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खंधवग्ग-अभिनवटीका-१ 2305 सीलक्खंधवग्ग-अभिनवटीका-२
3101 मूलपण्णास पाळी 3102 मज्झिमपण्णास पाळी 3103 उपरिपण्णास पाळी	3201 मूलपण्णास अट्ठकथा-१ 3202 मूलपण्णास अट्ठकथा-२ 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळी 4102 निदानवग्ग पाळी 4103 खंधवग्ग पाळी 4104 सळायतनवग्ग पाळी 4105 महावग्ग पाळी (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खंधवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खंधवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळी 5102 दुकनिपात पाळी 5103 तिकनिपात पाळी 5104 चतुक्कनिपात पाळी 5105 पंचकनिपात पाळी 5106 छक्कनिपात पाळी 5107 सत्तकनिपात पाळी 5108 अट्ठकादिनिपात पाळी 5109 नवकनिपात पाळी 5110 दसकनिपात पाळी 5111 एकादसकनिपात पाळी	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पंचक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पंचक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळी 6102 धम्मपद पाळी 6103 उदान पाळी 6104 इतिवुत्तक पाळी 6105 सुत्तनिपात पाळी 6106 विमानवत्थु पाळी 6107 पेतवत्थु पाळी 6108 थेरगाथा पाळी 6109 थेरीगाथा पाळी 6110 अपदान पाळी-१ 6111 अपदान पाळी-२ 6112 बुद्धवंस पाळी 6113 चरियापिटक पाळी 6114 जातक पाळी-१ 6115 जातक पाळी-२ 6116 महानिद्देस पाळी 6117 चूळनिद्देस पाळी 6118 पटिसंभिदामग्ग पाळी 6119 नेत्तिप्पकरण पाळी 6120 मिलिंदपंह पाळी 6121 पेटकोपदेस पाळी	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-१ 6203 धम्मपद अट्ठकथा-२ 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-१ 6207 सुत्तनिपात अट्ठकथा-२ 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-१ 6211 थेरगाथा अट्ठकथा-२ 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-१ 6214 अपदान अट्ठकथा-२ 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-१ 6218 जातक अट्ठकथा-२ 6219 जातक अट्ठकथा-३ 6220 जातक अट्ठकथा-४ 6221 जातक अट्ठकथा-५ 6222 जातक अट्ठकथा-६ 6223 जातक अट्ठकथा-७ 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसंभिदामग्ग अट्ठकथा-१ 6227 पटिसंभिदामग्ग अट्ठकथा-२ 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसंगणी पाळी 7102 विभंग पाळी 7103 धातुकथा पाळी 7104 पुग्गलपंयत्ति पाळी 7105 कथावत्थु पाळी 7106 यमक पाळी-१ 7107 यमक पाळी-२ 7108 यमक पाळी-३ 7109 पट्ठान पाळी-१ 7110 पट्ठान पाळी-२ 7111 पट्ठान पाळी-३ 7112 पट्ठान पाळी-४ 7113 पट्ठान पाळी-५	7201 धम्मसंगणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पंचपकरण अट्ठकथा	7301 धम्मसंगणी-मूलटीका 7302 विभंग-मूलटीका 7303 पंचपकरण-मूलटीका 7304 धम्मसंगणी-अनुटीका 7305 पंचपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसंगहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळी

မြန်မာ
ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

português
Páli	Aṭṭhakathā	Ṭīkā	Outro
1101 Ofensas Graves (Pārājika) 1102 Ofensas Leves (Pācittiya) 1103 Grande Seção do Vīnaya (Mahāvagga) 1104 Pequena Seção do Vīnaya (Cūḷavagga) 1105 Apêndice do Vīnaya (Parivāra)	1201 Comentário das Ofensas Graves - Vol. 1 1202 Comentário das Ofensas Graves - Vol. 2 1203 Comentário das Ofensas Leves 1204 Comentário da Grande Seção do Vīnaya 1205 Comentário da Pequena Seção do Vīnaya 1206 Comentário do Apêndice do Vīnaya	1301 Subcomentário que Elucida o Sentido Essencial - Vol. 1 1302 Subcomentário que Elucida o Sentido Essencial - Vol. 2 1303 Subcomentário que Elucida o Sentido Essencial - Vol. 3	1401 Texto das Duas Matrizes 1402 Comentário do Compêndio do Vīnaya 1403 Subcomentário de Vajirabuddhi 1404 Subcomentário que Dissipa Dúvidas - Vol. 1 1405 Subcomentário que Dissipa Dúvidas - Vol. 2 1406 Subcomentário do Ornamento do Vīnaya - Vol. 1 1407 Subcomentário do Ornamento do Vīnaya - Vol. 2 1408 Antigo Subcomentário que Supera Dúvidas 1409 Decisão sobre o Vīnaya e Decisão Superior 1410 Subcomentário da Decisão sobre o Vīnaya - Vol. 1 1411 Subcomentário da Decisão sobre o Vīnaya - Vol. 2 1412 Texto da Aplicação das Regras 1413 Pequeno Treinamento e Treinamento Fundamental 8401 Caminho da Purificação - Vol. 1 8402 Caminho da Purificação - Vol. 2 8403 Grande Subcomentário do Caminho da Purificação - Vol. 1 8404 Grande Subcomentário do Caminho da Purificação - Vol. 2 8405 História da Origem do Caminho da Purificação 8406 Coleção dos Longos Discursos (índice Pāli-Vietnamita) 8407 Coleção dos Discursos Médios (índice Pāli-Vietnamita) 8408 Coleção dos Discursos Agrupados (índice Pāli-Vietnamita) 8409 Coleção dos Discursos Numerados (índice Pāli-Vietnamita) 8410 Cesto da Disciplina (índice Pāli-Vietnamita) 8411 Cesto do Abhidhamma (índice Pāli-Vietnamita) 8412 Comentários (índice Pāli-Vietnamita) 8413 Elucidação da Etimologia 8414 Grande Subcomentário do Compêndio que Elucida o Sentido Supremo 8415 Texto do Subcomentário Elucidativo 8416 Texto Elucidativo sobre a Exposição das Condições 8417 Subcomentário da Saudação 8418 Grande Texto de Saudação 8419 Versos de Louvor a Buda pelos Sinais 8420 Saudação com Recitação 8421 Oferenda de Lótus 8422 Ornamento dos Vencedores 8423 Mel dos Versos 8424 Coleção de Versos sobre as Qualidades de Buda 8425 Pequena Crônica dos Livros 8427 Crônica do Ensinamento 8426 Grande Crônica 8429 Gramática de Moggallāna 8428 Gramática de Kaccāyana 8430 Tratado sobre a Gramática - Série de Palavras 8431 Tratado sobre a Gramática - Série de Raízes 8432 Realização das Formas das Palavras 8433 Comentário de Moggallāna 8434 Texto sobre a Realização da Aplicação 8435 Texto sobre a Origem dos Versos 8436 Texto do Dicionário Iluminado 8437 Subcomentário do Dicionário Iluminado 8438 Texto sobre o Ornamento da Boa Compreensão 8439 Subcomentário do Ornamento da Boa Compreensão 8440 Essência da Decisão sobre os Termos do Glossário de Bālāvatāra 8446 Ética do Poeta 8447 Coleção de Ética 8445 Ética do Dhamma 8444 Grande Ética Secreta 8441 Ética do Mundo 8442 Ética dos Suttas 8443 Ética do Herói 8450 Ética de Cāṇakya 8448 Elucidação sobre os Perigos para os Homens 8449 Elucidação sobre as Quatro Proteções 8451 O Fluxo do Sabor - Histórias Edificantes 8452 Texto sobre a Purificação dos Limites 8453 Canto de Vessantara 8454 Explicação do Comentário de Moggallāna 8455 Crônica das Estupas 8456 Crônica da Relíquia do Dente 8457 O Esplendor da Leitura dos Elementos 8458 Crônica das Relíquias 8459 Crônica do Mosteiro de Hatthavanagalla 8460 História do Vencedor 8461 Ilha da Linhagem dos Vencedores 8462 Versos da Panela de Óleo 8463 Subcomentário de Milinda 8464 Cacho de Flores de Palavras 8465 Realização das Palavras 8466 Tratado sobre os Pontos da Gramática 8467 Coleção de Raízes de Kaccāyana 8468 Descrição do Pico de Sāmantakūṭa
2101 Seção da Moralidade - Dīgha 2102 Grande Seção - Dīgha 2103 Seção de Pāthika - Dīgha	2201 Comentário da Seção da Moralidade - Dīgha 2202 Comentário da Grande Seção - Dīgha 2203 Comentário da Seção de Pāthika - Dīgha	2301 Subcomentário da Seção da Moralidade - Dīgha 2302 Subcomentário da Grande Seção - Dīgha 2303 Subcomentário da Seção de Pāthika - Dīgha 2304 Novo Subcomentário da Seção da Moralidade - Vol. 1 2305 Novo Subcomentário da Seção da Moralidade - Vol. 2
3101 Cinquenta Discursos Fundamentais - Majjhima 3102 Cinquenta Discursos Médios - Majjhima 3103 Cinquenta Discursos Superiores - Majjhima	3201 Comentário dos Cinquenta Fundamentais - Vol. 1 3202 Comentário dos Cinquenta Fundamentais - Vol. 2 3203 Comentário dos Cinquenta Médios 3204 Comentário dos Cinquenta Superiores	3301 Subcomentário dos Cinquenta Fundamentais 3302 Subcomentário dos Cinquenta Médios 3303 Subcomentário dos Cinquenta Superiores
4101 Seção com Versos - Saṃyutta 4102 Seção das Causas - Saṃyutta 4103 Seção dos Agregados - Saṃyutta 4104 Seção das Seis Bases dos Sentidos - Saṃyutta 4105 Grande Seção - Saṃyutta	4201 Comentário da Seção com Versos - Saṃyutta 4202 Comentário da Seção das Causas - Saṃyutta 4203 Comentário da Seção dos Agregados - Saṃyutta 4204 Comentário da Seção das Seis Bases - Saṃyutta 4205 Comentário da Grande Seção - Saṃyutta	4301 Subcomentário da Seção com Versos - Saṃyutta 4302 Subcomentário da Seção das Causas - Saṃyutta 4303 Subcomentário da Seção dos Agregados - Saṃyutta 4304 Subcomentário da Seção das Seis Bases - Saṃyutta 4305 Subcomentário da Grande Seção - Saṃyutta
5101 Grupos de Um - Aṅguttara 5102 Grupos de Dois - Aṅguttara 5103 Grupos de Três - Aṅguttara 5104 Grupos de Quatro - Aṅguttara 5105 Grupos de Cinco - Aṅguttara 5106 Grupos de Seis - Aṅguttara 5107 Grupos de Sete - Aṅguttara 5108 Grupos de Oito, etc. - Aṅguttara 5109 Grupos de Nove - Aṅguttara 5110 Grupos de Dez - Aṅguttara 5111 Grupos de Onze - Aṅguttara	5201 Comentário dos Grupos de Um - Aṅguttara 5202 Comentário dos Grupos de Dois, Três e Quatro 5203 Comentário dos Grupos de Cinco, Seis e Sete 5204 Comentário dos Grupos de Oito, etc.	5301 Subcomentário dos Grupos de Um - Aṅguttara 5302 Subcomentário dos Grupos de Dois, Três e Quatro 5303 Subcomentário dos Grupos de Cinco, Seis e Sete 5304 Subcomentário dos Grupos de Oito, etc.
6101 Pequena Leitura (Khuddakapāṭha) 6102 Versos do Dhamma (Dhammapada) 6103 Exclamações Inspiradas (Udāna) 6104 Assim Foi Dito (Itivuttaka) 6105 Coleção de Discursos (Suttanipāta) 6106 Histórias das Mansões Celestiais 6107 Histórias dos Fantasmas 6108 Versos dos Monges Anciãos 6109 Versos das Monjas Anciãs 6110 Histórias Passadas - Vol. 1 6111 Histórias Passadas - Vol. 2 6112 História dos Budas (Buddhavaṃsa) 6113 Cesto das Condutas (Cariyāpiṭaka) 6114 Histórias de Nascimentos - Vol. 1 6115 Histórias de Nascimentos - Vol. 2 6116 Grande Exposição (Mahāniddesa) 6117 Pequena Exposição (Cūḷaniddesa) 6118 Caminho da Discriminação Analítica 6119 O Guia (Nettippakaraṇa) 6120 As Perguntas de Milinda 6121 Instrução do Cesto (Peṭakopadesa)	6201 Comentário da Pequena Leitura 6202 Comentário do Dhammapada - Vol. 1 6203 Comentário do Dhammapada - Vol. 2 6204 Comentário do Udāna 6205 Comentário do Itivuttaka 6206 Comentário do Suttanipāta - Vol. 1 6207 Comentário do Suttanipāta - Vol. 2 6208 Comentário das Histórias das Mansões 6209 Comentário das Histórias dos Fantasmas 6210 Comentário dos Versos dos Monges - Vol. 1 6211 Comentário dos Versos dos Monges - Vol. 2 6212 Comentário dos Versos das Monjas 6213 Comentário das Histórias Passadas - Vol. 1 6214 Comentário das Histórias Passadas - Vol. 2 6215 Comentário da História dos Budas 6216 Comentário do Cesto das Condutas 6217 Comentário das Histórias de Nascimentos - Vol. 1 6218 Comentário das Histórias de Nascimentos - Vol. 2 6219 Comentário das Histórias de Nascimentos - Vol. 3 6220 Comentário das Histórias de Nascimentos - Vol. 4 6221 Comentário das Histórias de Nascimentos - Vol. 5 6222 Comentário das Histórias de Nascimentos - Vol. 6 6223 Comentário das Histórias de Nascimentos - Vol. 7 6224 Comentário da Grande Exposição 6225 Comentário da Pequena Exposição 6226 Comentário do Caminho da Discriminação - Vol. 1 6227 Comentário do Caminho da Discriminação - Vol. 2 6228 Comentário do Guia	6301 Subcomentário do Guia 6302 Elucidação do Guia
7101 Enumeração dos Fenômenos (Dhammasaṅgaṇī) 7102 Análise (Vibhaṅga) 7103 Discurso sobre os Elementos (Dhātukathā) 7104 Designação das Pessoas (Puggalapaññatti) 7105 Pontos da Discussão (Kathāvatthu) 7106 O Livro dos Pares - Vol. 1 7107 O Livro dos Pares - Vol. 2 7108 O Livro dos Pares - Vol. 3 7109 Condições de Originação - Vol. 1 7110 Condições de Originação - Vol. 2 7111 Condições de Originação - Vol. 3 7112 Condições de Originação - Vol. 4 7113 Condições de Originação - Vol. 5	7201 Comentário da Enumeração dos Fenômenos 7202 Comentário que Dissipa a Confusão 7203 Comentário dos Cinco Tratados	7301 Subcomentário Principal da Enumeração dos Fenômenos 7302 Subcomentário Principal da Análise 7303 Subcomentário Principal dos Cinco Tratados 7304 Subcomentário Secundário da Enumeração dos Fenômenos 7305 Subcomentário Secundário dos Cinco Tratados 7306 Introdução ao Abhidhamma - Análise de Nome e Forma 7307 Compêndio do Abhidhamma 7308 Antigo Subcomentário da Introdução ao Abhidhamma 7309 Matriz do Abhidhamma

русский
Палийский канон	Комментарии	Субкомментарии	Другое
1101 Параджика-пали 1102 Пачиттия-пали 1103 Махавагга-пали (Виная) 1104 Чулавагга-пали 1105 Паривара-пали	1201 Параджиканда-аттхакатха-1 1202 Параджиканда-аттхакатха-2 1203 Пачиттия-аттхакатха 1204 Махавагга-аттхакатха (Виная) 1205 Чулавагга-аттхакатха 1206 Паривара-аттхакатха	1301 Сараттхадипани-тика-1 1302 Сараттхадипани-тика-2 1303 Сараттхадипани-тика-3	1401 Двематика-пали 1402 Винаясангаха-аттхакатха 1403 Ваджирабуддхи-тика 1404 Вимативинодани-тика-1 1405 Вимативинодани-тика-2 1406 Винаяланкара-тика-1 1407 Винаяланкара-тика-2 1408 Канкхавитаранипурана-тика 1409 Винаявиниччая-уттаравиниччая 1410 Винаявиниччая-тика-1 1411 Винаявиниччая-тика-2 1412 Пачиттиядийоджана-пали 1413 Кхуддасиккха-муласиккха 8401 Висуддхимагга-1 8402 Висуддхимагга-2 8403 Висуддхимагга-махатика-1 8404 Висуддхимагга-махатика-2 8405 Висуддхимагга-ниданакатха 8406 Дигханикая (пу-ви) 8407 Мадджхиманикая (пу-ви) 8408 Самъюттаникая (пу-ви) 8409 Ангуттараникая (пу-ви) 8410 Винаяпитака (пу-ви) 8411 Абхидхаммапитака (пу-ви) 8412 Аттхакатха (пу-ви) 8413 Нируттидипани 8414 Параматтхадипани Сангахамахатикапатха 8415 Анудипанипатха 8416 Паттхануддеса дипанипатха 8417 Намаккаратика 8418 Махапанамапатха 8419 Лаккханато буддхатхоманагатха 8420 Сутавандана 8421 Камаланджали 8422 Джиналанкара 8423 Паджамадху 8424 Буддхагунагатхавали 8425 Чулагантхавамса 8427 Сасанавамса 8426 Махавамса 8429 Моггалланабьякарана 8428 Каччаянабьякарана 8430 Садданитиппакарана (падамала) 8431 Садданитиппакарана (дхатумала) 8432 Падарупасиддхи 8433 Могалланапанчика 8434 Пайогасиддхипатха 8435 Вуттодаяпатха 8436 Абхидханаппадипикапатха 8437 Абхидханаппадипикатика 8438 Субодхаланкарапатха 8439 Субодхаланкаратика 8440 Балаватара гантхипадаттхавиниччаясара 8446 Кавидаппананити 8447 Нитиманджари 8445 Дхамманити 8444 Махараханити 8441 Локанити 8442 Суттантанити 8443 Сурассатинити 8450 Чанакьянити 8448 Нарадаккхадипани 8449 Чатурараккхадипани 8451 Расавахини 8452 Симависодханипатха 8453 Вессантарагити 8454 Моггаллана вуттививаранапанчика 8455 Тхупавамса 8456 Датхавамса 8457 Дхатупатхавиласиния 8458 Дхатувамса 8459 Хаттхаванагаллавихаравамса 8460 Джиначаритая 8461 Джинавамсадипа 8462 Телакатахагатха 8463 Милидатика 8464 Падаманджари 8465 Падасадхана 8466 Саддабиндупакарана 8467 Каччаянадхатуманджуса 8468 Самантакутаваннана
2101 Силаккхандхавагга-пали 2102 Махавагга-пали (Дигха) 2103 Патхикавагга-пали	2201 Силаккхандхавагга-аттхакатха 2202 Махавагга-аттхакатха (Дигха) 2203 Патхикавагга-аттхакатха	2301 Силаккхандхавагга-тика 2302 Махавагга-тика (Дигха) 2303 Патхикавагга-тика 2304 Силаккхандхавагга-абхинаватика-1 2305 Силаккхандхавагга-абхинаватика-2
3101 Мулапаннаса-пали 3102 Мадджхимапаннаса-пали 3103 Упарипаннаса-пали	3201 Мулапаннаса-аттхакатха-1 3202 Мулапаннаса-аттхакатха-2 3203 Мадджхимапаннаса-аттхакатха 3204 Упарипаннаса-аттхакатха	3301 Мулапаннаса-тика 3302 Мадджхимапаннаса-тика 3303 Упарипаннаса-тика
4101 Сагатхавагга-пали 4102 Ниданавагга-пали 4103 Кхандхавагга-пали 4104 Салаятанавагга-пали 4105 Махавагга-пали (Самъютта)	4201 Сагатхавагга-аттхакатха 4202 Ниданавагга-аттхакатха 4203 Кхандхавагга-аттхакатха 4204 Салаятанавагга-аттхакатха 4205 Махавагга-аттхакатха (Самъютта)	4301 Сагатхавагга-тика 4302 Ниданавагга-тика 4303 Кхандхавагга-тика 4304 Салаятанавагга-тика 4305 Махавагга-тика (Самъютта)
5101 Экаканипата-пали 5102 Дуканипата-пали 5103 Тиканипата-пали 5104 Чатукканипата-пали 5105 Панчаканипата-пали 5106 Чхакканипата-пали 5107 Саттаканипата-пали 5108 Аттхакадинипата-пали 5109 Наваканипата-пали 5110 Дасаканипата-пали 5111 Экадасаканипата-пали	5201 Экаканипата-аттхакатха 5202 Дука-тика-чатукканипата-аттхакатха 5203 Панчака-чхакка-саттаканипата-аттхакатха 5204 Аттхакадинипата-аттхакатха	5301 Экаканипата-тика 5302 Дука-тика-чатукканипата-тика 5303 Панчака-чхакка-саттаканипата-тика 5304 Аттхакадинипата-тика
6101 Кхуддакапатха-пали 6102 Дхаммапада-пали 6103 Удана-пали 6104 Итивуттака-пали 6105 Суттанипата-пали 6106 Виманаваттху-пали 6107 Петаваттху-пали 6108 Тхерагатха-пали 6109 Тхеригатха-пали 6110 Ападана-пали-1 6111 Ападана-пали-2 6112 Буддхавамса-пали 6113 Чарияпитака-пали 6114 Джатака-пали-1 6115 Джатака-пали-2 6116 Маханиддеса-пали 6117 Чуланиддеса-пали 6118 Патисамбхидамагга-пали 6119 Неттиппакарана-пали 6120 Милиндапаньха-пали 6121 Петакопадеса-пали	6201 Кхуддакапатха-аттхакатха 6202 Дхаммапада-аттхакатха-1 6203 Дхаммапада-аттхакатха-2 6204 Удана-аттхакатха 6205 Итивуттака-аттхакатха 6206 Суттанипата-аттхакатха-1 6207 Суттанипата-аттхакатха-2 6208 Виманаваттху-аттхакатха 6209 Петаваттху-аттхакатха 6210 Тхерагатха-аттхакатха-1 6211 Тхерагатха-аттхакатха-2 6212 Тхеригатха-аттхакатха 6213 Ападана-аттхакатха-1 6214 Ападана-аттхакатха-2 6215 Буддхавамса-аттхакатха 6216 Чарияпитака-аттхакатха 6217 Джатака-аттхакатха-1 6218 Джатака-аттхакатха-2 6219 Джатака-аттхакатха-3 6220 Джатака-аттхакатха-4 6221 Джатака-аттхакатха-5 6222 Джатака-аттхакатха-6 6223 Джатака-аттхакатха-7 6224 Маханиддеса-аттхакатха 6225 Чуланиддеса-аттхакатха 6226 Патисамбхидамагга-аттхакатха-1 6227 Патисамбхидамагга-аттхакатха-2 6228 Неттиппакарана-аттхакатха	6301 Неттиппакарана-тика 6302 Неттивибхавини
7101 Дхаммасангани-пали 7102 Вибханга-пали 7103 Дхатукатха-пали 7104 Пуггалапаннятти-пали 7105 Катхаваттху-пали 7106 Ямака-пали-1 7107 Ямака-пали-2 7108 Ямака-пали-3 7109 Паттхана-пали-1 7110 Паттхана-пали-2 7111 Паттхана-пали-3 7112 Паттхана-пали-4 7113 Паттхана-пали-5	7201 Дхаммасангани-аттхакатха 7202 Саммохивинодани-аттхакатха 7203 Панчапакарана-аттхакатха	7301 Дхаммасангани-мулатика 7302 Вибханга-мулатика 7303 Панчапакарана-мулатика 7304 Дхаммасангани-анутика 7305 Панчапакарана-анутика 7306 Абхидхаммаватаро-намарупапариччхедо 7307 Абхидхамматтхасангахо 7308 Абхидхаммаватара-пуранатика 7309 Абхидхаммаматика-пали

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi