Namo tassa bhagavato arahato sammāsambuddhassa.

Sīmavisodhanī

Varadaṃ varadaṃ aggaṃ, diccaṃ diccaṃva vanajaṃ;

Bodhakaṃ bodhakaṃ pāṇaṃ, deva’devaṃ namāma’haṃ.

Santaṃ santaṃ sadā vaṭṭaṃ, pajaṃ’bhave sutaṃ;

Nibbudaṃ nibbudaṃ tāraṃ, dhammavaraṃ namāma’haṃ.

Sutaṃ sutaṃ bhavane yaṃ, natanaṃ natanā’rahaṃ;

Narā’narā sadā’kaṃsu, saṅghavaraṃ namāma’haṃ.

Icceva’maccantanatassaneyyaṃ, natayyamāno ratanattayaṃ yaṃ;

Puññābhivaḍḍhiṃ mahagghaṃ alatthaṃ, tassānubhāvena hatantarāyo.

Vinaye sati ṭhite yaṃ, sāsanaṃ saṇṭhitaṃ bhave;

Vinaye sati naṭṭhe yaṃ, vinaṭṭhaṃ sāsanaṃ bhave.

Tasmā dittaṃ mame’dāni, jotayitvāna sāsane;

Bhinditvā dveḷhakaṃ vādaṃ, ekībhāvaṃ karoma’haṃ.

Attukkaṃsana-bhāvañca, paravambhanakampica;

Tesu cittaṃ apesetvā, sāsanassa suvuḍḍhiyā.

Yadi me īdisaṃ cittaṃ, bhaveyyuṃ pāpasaṅkappā;

Paccissaṃ niraye bhayaṃ, hīna’jjhāsayakāraṇā.

Sāsanassa sulabhaṃ’va patthayanto satā’cāro;

Saṃsandissamahaṃ dāni, ciraṃ saddhamma’suddhiyā.

Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;

Sambuddhassa varaṃ vādaṃ, katvā dveḷhaka’mekikaṃ.

Sīmavisodhaniṃ nāma, nānāganthasamāhaṭaṃ;

Karissaṃ me nisāmentu, sādhavo kavipuṅgavā.

Pāḷiṃ aṭṭhakathañceva, mātikaṃ padabhājaniṃ;

Ogāhetvāna taṃ sabbaṃ, punappunaṃ asesato.

Attanomatiganthesu, ṭīkāgaṇṭhipadesuca;

Vinicchayavimatīsu, mātikā’ṭṭhakathāsupi.

Sabbaṃ asesakaṃ katvā, saṃsanditvāna ekato;

Pavattā vaṇṇanā esā, tosayantī vicakkhaṇeti.

Buddhuppādo hi dullabho, tato pabbajjā ca upasampadā ca, vuttañhetaṃ

Buddho ca dullabho loke, saddhammasavanampi ca;

Saṅgho ca dullabho loke, sappūrisā’tidullabhā.

Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho’ti.



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礼敬世尊、阿罗汉、正等正觉者。
界场清净论
如同莲花般永恒灿烂，我礼敬最胜施予者；
如同明灯般觉悟众生，我礼敬天中之天尊。
永远寂静轮回之苦恼，善闻众生所居之处；
解脱烦恼度化众生，我礼敬殊胜正法藏。
世间善闻值得敬礼，凡圣众生常行礼敬；
我今恭敬顶礼僧伽，最胜圣众三宝尊。
如是恭敬无上三宝，获得广大福德之力；
以此功德消除障碍，增长善业成就道果。
若戒律住世正法住，若戒律灭正法灭；
是故我今发大光明，照耀佛陀正法藏。
断除二分对立言论，令诸见解归于一致；
既不自赞亦不毁他，为使正法得以增长。
若我心中怀此意念，恶念邪思将会生起；
必堕地狱受诸苦报，皆因下劣意乐所致。
为求正法易于获得，持守戒行勤修善业；
我今和合正法清净，令其长久住世利生。
得遇难得佛教出家，随顺如来殊胜教法；
消除对立归于一致，宣说正法利益群生。
我今撰述界场清净，汇集诸多典籍要义；
愿诸智者善加听闻，成就最胜诗人智慧。
深入研究巴利圣典，注疏义释与诸论典；
法义分别与戒律藏，反复思维无有遗漏。
自论著作与诸注释，疑难解答与法义处；
摄颂注疏等诸典籍，悉皆融会而为一体。
如是阐释无所遗漏，贯通融合成此论著；
愿此著作令诸智者，心生欢喜得大利益。
佛陀出世实为难得，出家受戒更为稀有，故经中说：
佛陀出世甚难得，听闻正法亦难得；
僧伽难遇于世间，善知识更最难得。
人身难得最珍贵，佛陀出世最难逢；
时节因缘难具足，正法难闻最稀有。

1. Upasampadākaṇḍo

Imasmiñhi ṭhāne ṭhatvā buddhaguṇapaṭisaṃyuttāya kathāya vuccamānāya sādhūnaṃ cittasampahaṃsanañceva, imasseva pakaraṇassa anummattavacanabhāvo ca bhaveyya, anummattavacanatte ca siddhe sotabbaṃ maññissanti, tasmā buddhaguṇaṃ vaṇṇayissāma. Amhākaṃ kira bhagavā brahmadevabuddhamādiṃ katvā yāva porāṇasakyagotamā manopaṇidhivasena, kaṭṭhavāhanajātakaṃādiṃkatvā yāva majjhimadīpaṅkarā vācaṅgavasena majjhimadīpaṅkarapādamūlato paṭṭhāya kāyavācaṅgavasena sabbaṃ sampiṇḍetvā yāva vessantarattabhāvā vīsati asaṅkhyeyyāni pāramiyo pūrentassa sabbaññutaññāṇatthāya yeva alaṅkataṃ sīsaṃ chinditvā dentassa sabbaññubodhisattassa sīsaṃ jambudīpavāsīnaṃ uddhanatopi bahutaraṃ, añjitanayanaṃ uppāṭetvā dentassa nayanaṃ ajaṭākāse gaganatale tārāgaṇatopi bahutaraṃ, hadayamaṃsaṃ vā dakkhiṇabāhuṃ vā chinditvā dentassa maṃsaṃ chanahuta aṭṭhasa hassādhikasatasahassapamāṇasinerurājatopi bahutaraṃ, lohitaṃ uppāṭetvā dentassa ruhiraṃ catūsu mahāsamuddesu udakatopi bahutaraṃ, maddīsadise ca bhariye jālīkaṇhājinasadise ca putte paresaṃ dāsatthāya dentassa gaṇanapathaṃ vītivattā. Evaṃ pāramiyo pūrentasseva.

Cintitaṃ sattasaṅkhyeyyaṃ, navasaṅkhyeyya’vācakaṃ;

Kāyavācā catukhyātaṃ, buddhattaṃ samupāgamīti.

Jātattakīsotattakiyā vuttanayena asūro hutvā buddhattaṃ cintentasseva sattaasaṅkhyeyyāni vītivattāni. Atisūro ahutvā vācāmattameva nava asaṅkhyeyyāni vītivattāni. Atisūro hutvā kāyaṅgavācaṅgavasena pūrentassa cattāri asaṅkhyeyyāni vītivattāni. Imāni cattāri asaṅkhyeyyāni dīpaṅkarapādamūlato paṭṭhāya veditabbāni. Satasahassakappamatthake pana ajjhattapāramī pūritāti veditabbā. Vessantarattabhāvena ca sattakamahādānaṃ datvā sattakkhattuṃ pathaviṃ kampetvā vaṅkapabbataṃ gantvā nayanasadise dve putte brāhmaṇassa dāsatthāya datvā dutiyadivase brāhmaṇavaṇṇena āgatassa sakkassa devarañño attasamaṃ maddiṃ nāma bhariyaṃ datvā tasmiṃ bhave aparimeyyāni puññāni katvā tato tusitapuraṃ gantvā tattha yāvatāyukaṃ ṭhatvā dasahi cakkavāḷasahassehi āgantvā devatāvisesehi.

Kālo deva mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ padanti.


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1. 具足戒品
立于此处，当论说与佛陀功德相应之语时，能令善人心生欢喜，并使此论著成为智慧之言。若成就智慧之言，则人们会认为值得听闻，因此我们要赞叹佛陀功德。据说我们的世尊，从梵天佛开始直至古代释迦族瞿昙，以意愿力；从担柴本生开始直至中分燃灯佛，以语言力；从中分燃灯佛足下开始，以身语力，总摄一切直至毗湿安达罗（韦山达罗）之身，在二十阿僧祇劫中圆满诸波罗蜜。为求一切智智，割舍装饰的头颅布施，菩萨所施头颅比阎浮提（印度次大陆）居民用过的锅灶还要多；挖出涂香的眼睛布施，所施眼睛比无云晴空中的群星还要多；割下心肉或右臂布施，所施肉比六万八千一十万由旬高的须弥山王还要多；抽出血液布施，所施血比四大海洋的水还要多；将如末底（摩诃帝）般的妻子、如耶利、甘哈吉那般的儿女布施给他人为奴，其数量已超越计算之境。如是圆满诸波罗蜜。
以意念七阿僧祇，以语言九阿僧祇；
身语力行四阿僧祇，最终证得佛陀果。
据本生经所说，不甚精进而仅以意念求证佛果者，经历七阿僧祇劫；不甚精进而仅以语言力者，经历九阿僧祇劫；极其精进而以身语二力圆满者，经历四阿僧祇劫。此四阿僧祇劫应从燃灯佛足下开始计算。于十万劫之前，应知内在波罗蜜已圆满。以毗湿安达罗之身，作七次大布施，七次震动大地，前往曲山，将如眼睛般的两个儿女施与婆罗门为奴，次日以婆罗门相现身的帝释天王，将如己身般的末底妻子布施，于彼世造作无量功德，之后往生兜率天宫，于彼寿尽，受到万个轮围世界天众劝请：
大雄时至今已到，请降诞于母胎中；
度脱含天世间众，证悟无死甘露境。


Yāciyamāno kālaṃ dīpañca desañca kulaṃ mātaramevacāti imāni pañca mahāvilokanāni viloketvā tusitapurato cavitvā mahāsammatavaṃsajassa okkākarañño puttānaṃ kusalambhedabhayena bhaginīhiyeva saddhiṃ āvāhakaraṇaṃ sutvā sakyā vata bho rājakumārāti okkākamahārājena vuttavacanaṃ pavattanimittaṃ katvā sakyāti laddhanāmānaṃ rājūnamabbhantare pavattassa suddhodanamahārājassa jeṭṭhamahesiyā sirimahāmāyāya kucchimhi nibbattitvā dasamāsaccayena devadahanagarassa kapilavatthussa ca majjhe lumbinīvane mātukucchito nikkhamitvā jātakkhaṇeyeva uttarābhimukhaṃ sattapadavītihārena gantvā achambhivācaṃ nicchāretvā pitaraṃ vandāpetvā anukkamena soḷasavassuddesikakāle rajjasiriṃ anubhavitvā rāhulabhaddassa jātadivase nikkhamitvā chabbassāni dukkaracariyaṃ caritvā vesākhapuṇṇamadivase anuttaraṃ sammāsambodhiṃ abhisambujjhitvā pañcacattālīsa vassāni devamanussānaṃ ratanadāmaṃ ganthento viya dhammaratanavassaṃ vassāpetvā yāva subhaddaparibbājakavinayanā katabuddhakicce kusinārāyaupavaṭṭane mallānaṃ sālavane vesākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute bhagavatilokanāthe subhaddena vuḍḍhapabbajitena ‘‘alaṃ āvuso mā socittha mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena, upaddutā ca homa’idaṃ vo kappati idaṃ vo na kappatī’ti. Idāni pana mayaṃ yaṃ icchissāma taṃ karissāma, yaṃ na icchissāma na taṃ karissāmā’’ti vuttavacanaṃ sallakkhetvā gaṇapāmokkhānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo dhammasaṅgītiṃ katvā parisuddhe dhammavinaye tato aparabhāge vassasatassa accayena vesāliyā vajjiputtakā dasavatthūni dassetvā sāsanavipattiṃ karonte disvā āyasmatā yasattherena kākaṇḍakaputtena samussāhiyamāno dutiyasaṅgītiṃ katvā tato aparabhāge tathāgatassa parinibbānato dvinnaṃ vassasatānaṃ upari aṭṭhārasame vasse dhammāsokonāma rājā sakalajambudīpatale ekarajjābhisekaṃ pāpuṇitvā buddhasāsane mahantaṃ lābhasakkāraṃ pavattetvā parihīnalābhasakkārā titthiyā antamaso ghāsacchādanamattampi alabhantā lābhasakkāraṃ patthayamānā sāsane pabbajitvā sakāni sakāni diṭṭhigatāni dīpetvā sāsane mahantaṃ abbudañca malañca pavattesuṃ. Tadā dhammāsokarañño pattābhisekato sattarasame vasse saṭṭhisatasahassa bhikkhūsu sahassabhikkhuṃ gahetvā moggaliputtatisso nāma saṅghatthero mahāpavāraṇāya parappavādaṃ bhinditvā kathāvatthuppakaraṇaṃ desetvā tatiyadhammasaṅgītiṃ katvā parisuddhe dhammavinaye sāṭṭhakathebuddhavacane dharanteva pāḷiyaṭṭhakathāsu atthacchāyaṃ gahetvā attano mativasena nānāganthavisesāni karonti, tesu attanomativasena atthacchāyaṃ gahetvā kāraṇapatirūpakaṃ katvā vuttavacanaṃ sārato sallakkhetvā sutta-suttānulomaācariyavāde muñcitvā pāḷiyā aṭṭhakathaṃ, aṭṭhakathāya ca pāḷiṃ tabbivaraṇabhūtaṃ sāratthadīpaniñca aññāni ca ganthavisesāni asaṃsanditvā attanomatiyāpi pubbāparaṃ asamānetvā vādappakāsanamattameva ṭhapetvā garukalahukesu garukeyeva ṭhātabbepi garuke aṭṭhatvā keci bhikkhū nadiyā udakukkhepaṃ akatvā karonti. Evaṃ sāsane dvidhā bhinnā honti.

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受到劝请后，观察五大要事：时节、地区、国土、种姓、母亲。观察已毕，从兜率天降下。听闻大三末多王统属的乌迦迦王子们，因担心善根破坏而只与姐妹结婚，大王乌迦迦说："确实是释迦王子啊"，以此为名号缘起，在得名为释迦的诸王之中，降生于净饭大王的第一王妃摩诃摩耶夫人胎中。满十月后，在提婆达诃城（现尼泊尔德瓦达哈）和迦毗罗卫城（现尼泊尔蒂洛拉科特）之间的蓝毗尼园中，从母胎出生。一出生即面向北方行走七步，发出无畏之声，使父亲礼敬。
次第长大至十六岁时享受王位荣华，在罗睺罗出生之日出家，行六年苦行。于卫塞月满月之日证得无上正等正觉，四十五年间为人天编织宝鬘般降下法雨，直至调伏须跋陀罗游行者完成佛事。在拘尸那罗（现印度库希那加尔）望婆罗双树林中，于卫塞月满月之日破晓时分，世尊、世间依怙般涅槃于无余依涅槃界。
年迈出家的须跋陀说："诸友，不要忧愁悲叹，我们已从这位大沙门解脱。他总是烦扰我们说'这个可以做，那个不可以做'。现在我们想做什么就做什么，不想做的就不做。"察觉此言后，七十万比丘众之上座大迦叶尊者举行第一次结集，使法与律清净。
其后一百年，毗舍离（现印度毗舍离）的跋耆子展示十事，破坏正法。耶舍迦干陀子尊者发起第二次结集。此后，如来般涅槃后二百一十八年，阿育王统一整个阎浮提（印度次大陆），使佛教获得巨大供养。外道失去供养，连基本衣食都得不到，为求利养而出家，宣扬各自见解，在教法中引起重大混乱。
当时，在阿育王登基十七年，六十万比丘中选出一千比丘，由上座目犍连子帝须在大自恣日破斥外道邪说，说示论事书，举行第三次结集，使法与律清净。正当带着注释的佛语流传时，有些人依据经与注释的意趣，随己意造各种著作。其中有些比丘不考虑经典、经典随顺法和师说，不比对经文与注释、注释与经文及其解释书《显扬心义》等其他著作，也不依自己见解审察前后关系，仅作观点陈述。对于重轻等事，当住于重者时却不住重者，有些比丘不取河水而作羯磨。如是教法分裂为二。

 Idañca bhindanaṃ kosambakakkhandhake bhinnatopi sataguṇena sahassaguṇena balavatarameva sāsanassa vipattikāraṇattā, tathā hi na idaṃ manussaloke bhikkhūnaṃyeva hoti, bhikkhūnaṃ, upāsakamanussānaṃ, ārakkhakadevatānampi, tāsaṃ sahāyakānaṃ bhummanissitadevatānampi tāsaṃ sahāyakānaṃ rukkhanissitadevatānampi tāsaṃsahāyakānaṃ ākāsaṭṭhakadevatānampi, tāsaṃ sahāyakānaṃ cātumahārājikadevatānampi, tāsaṃ sahāyakānaṃ tāvatiṃsadevatānampi, evaṃ mittaparamparavasena chakāmāvacaradevatānampi tāsaṃ mittānaṃ brahmapārisajjānampīti evaṃ yāvaakaniṭṭhabrahmalokā ariyapuggale ṭhapetvā sabbe puthujjanā devamanussā bhinnā honti, tesaṃ bhinnattā bahu ca pāpaṃ pasavati, tasmā pāḷiyā aṭṭhakathaṃ, aṭṭhakathāya ca pāḷiṃ saṃsanditvā tāni tāni ganthavisesāni ca ekato katvā gaṅgodake na yamunodakaṃ viya missitvā ekībhāvaṃ katvā sīmavisodhaniṃ nāma karissāmi, taṃ suṇātha sādhukaṃ manasikarotha dhammarājassa sāvakāti.

Tattha buddhuppādo dullabho ti buddhassa uppādakālo dullabho tathā hi anuppannakāle buddhe buddhoti saddampi asutvā vītivattānaṃ kappānaṃ gaṇanapathaṃ vītivattā. Buddhakāraṇassa dukkarattaṃ heṭṭhā vuttameva.

Tato pabbajā ca upasampadācā tiettha topaccayo lāmakatthe, pañcamyatthe vā. Buddhuppādo dullabho, tamanupabbajjā ca upasampadā ca dullabhāyevāti adhippāyo. Yathā ca loke kiñcideva mahagghaṃ alabhitabbaṃ labhitvā vā tena sahakārīkāraṇabhūtaṃ appagghampi mahagghaṃ mahagghaṃ dullabhaṃ dullabhanti vuccati, evameva atidullabhaṃ buddhuppādaṃ āgamma tamanupabbajitampi dullabhanti vuccati, yathā ca nidiyā uparimabhāge sattāhavaṭṭalikādibhāvena udakapūraṇe heṭṭhā kismiñci ṭhāne tarituṃ avisahantā idameva ṭhānaṃ dukkaranti vuccati, evameva buddhakāraṇassa dukkarabhāve na tamanupabbajjupasampadāpi dukkaraṃ dullabhanti vuccati. Aññathā buddhabhagavato pi pabbajjupasampadabhāvoyeva seṭṭho bhaveyya. Athavā kāraṇūpacāravasenāpi evaṃ vuttanti daṭṭhabbaṃ, yathā semhoguḷoti tathā hi guḷassa pi vanapaccayā semho ussanno, taṃ jano guḷenasemhoti vattabbepi kāraṇasmiṃ guḷe phalabhūtaṃ semhaṃ ropetvā semho guḷoti vuccati, evaṃ kāraṇassa dukkarattā dullabhe buddhuppāde tamanukriyā pabbajjāpi taṃ mūlakāraṇabhūte buddhuppāde ropetvā dullabhā pabbajjāti vuccati. Buddhuppādakālepi buddhadassanaṃ dullabhameva, anuppannakāle pana pageva, sabbakhaṇesu navamakhaṇattā ca tathā hi milakkhudesaarūpabhūmiasaññasattanirayapetatiracchānabhūmīsu jāyamānesu vā majjhimadese jāyamānopi micchādiṭṭhibhūtā vā, sammādiṭṭhikule jāyamānāpi cakkhusota vikalabhāvena aṅgavikalā vā buddhadassanaṃ na arahanti, dassanampi dassanamattameva. Supaṇṇanāgarājādīnaṃ tasmiṃ bhave maggaphalabhāgino na honti, honti cettha.

‘‘Paccantajo arūpino, vikalaṅgo asaññajo;

Micchādiṭṭhi tiracchāno, peto nerayikopica.

Ete aṭṭhakkhaṇā vuttā, buddhenādiccabandhunā;

Buddhuppādo khaṇo eko, navamoti pavuccatīti’’.


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此次分裂比拘睒弥犍度中的分裂更严重百倍千倍，因为这是导致教法败坏的原因。此分裂不仅发生在人间比丘之间，也波及比丘尼、优婆塞、护法神祇，及其友伴地居天神、树神、空居天神，以及其友伴四大天王天众、忉利天众，如是因友伴关系延及六欲界天众及其友伴梵众天，乃至色究竟天。除了圣者，所有凡夫天人都陷入分裂。因其分裂而造作诸多恶业。因此，我将对照经典与注释，注释与经典，汇集诸多论著，如恒河水与阎牟那河水融合为一般，编撰名为《界场清净论》。法王弟子们，请善加谛听，用心思维。
其中"佛陀出世难得"是指佛陀出现于世的时节难得。因为在佛陀未出世时，经过无数劫都听不到"佛陀"之名。佛陀因缘之难成就已如前述。
"出家与具足戒更难得"中的"更"字表示低劣义或第五格义。意即佛陀出世难得，随后的出家与具足戒更难得。如世间得到某种珍贵难得之物，与之相关的次要条件虽不昂贵也说是珍贵难得；同样，因极难得的佛陀出世，随之而来的出家也说是难得。又如河流上游因七日暴雨等原因水满，下游某处难以渡越时说"此处难渡"；同样，因佛陀因缘难成就，随后的出家具足戒也说是难得。否则，连佛世尊的出家具足戒也会成为最上。或应视为因果关系的修辞，如"痰球"，虽因糖球而痰增盛，人们本应说"因糖生痰"，却将果位的痰安置于因位的糖上，说"痰是糖"。同样，因为因缘难得，佛陀出世难得，随行的出家也依托于作为根本因缘的佛陀出世，说"出家难得"。
即使在佛陀出世时，见佛也极为难得，更不用说未出世时。因为在九种时节中是第九时节。即生于边地、无色界、无想天、地狱、饿鬼、畜生道者，或生于中国（中印度）却持邪见者，或生于正见家族却眼耳残缺、肢体不全者，都不能见佛。即使见到也只是见而已。金翅鸟、龙王等在当生不得证道果。对此有偈：
边地生无色，残缺与无想，
邪见与畜生，饿鬼地狱众。
此八难时节，日亲佛所说，
佛出世一时，称为第九际。


Pabbajjā ticettha sāmaññena vuttepi sāmaṇerāva adhippetā, upasampadā cāti visuṃ vuttattā. Sāmaṇerā ca nāma buddhaṃ saraṇaṃ gacchāmityādinā tikkhattuṃ vatvā ubhatosuddhivaseneva sāmaṇerabhūmiyaṃ tiṭṭhanti. Dasasīlāni pana tesaṃ sikkhāpadamattameva. Tāni pāḷivasena asakkonto atthavasena ‘‘idañca samādāya vattehī’’ti ācikkhitumpi vaṭṭatiyeva. Idha vattabbaṃ natthi. Upasampadā pana aṭṭhavidhā honti ehibhikkhūpasampadā, saraṇagamanūpasampadā, ovāda paṭiggahaṇūpasampadā, pañhābyākaraṇūpasampadā, aṭṭhagarudhammapaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthūpasampadā cāti. Tattha bhagavā ehi bhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento ‘‘ehi bhikkhu cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti vadati. Tassānantarameva gihiliṅgaṃ antaradhāyitvā.

Ticīvarañca patto ca, vāsi sūcica bandhanaṃ;

Parissāvanamaṭṭhete, yuttayogassa bhikkhunoti.

Evaṃ vuttehi aṭṭhahiparikkhārehi sarīre paṭimuttoyeva vassasatikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānova tiṭṭhati. Ayaṃ ehi bhikkhūpasampadā nāma. Bhagavā hi paṭhamabodhiyaṃ etasmiṃ kāle ehi bhikkhupasampadāya eva upasampādeti. Tāni pana pañcavaggiyādayo aṅgulimālattherapariyosānā.

Tīṇisataṃ sahassañca, cattālīsaṃ punāparo;

Eko ca thero sappañño; Sabbe te ehi bhikkhukāti.

Ete vinayapiṭake niddiṭṭhaehibhikkhū nāma vinayapiṭake aniddiṭṭhā pana tisataparivāraselabrāhmaṇādayo.

Sattavīsa sahassāni, tīṇiyeva satāni ca;

Ete hi sabbe saṅkhātā, sabbe te ehibhikkhukāti.

Taṃ sabbaṃ sampiṇḍetvā aṭṭhavīsasahassāni chasatāni ekacattālīsuttarāni ca honti. Paṭhamabodhica nāmesā vīsativassāni honti.


我来为您翻译这段巴利文：
此处虽泛言"出家"，但因"具足戒"另说，故特指沙弥。所谓沙弥，是指以"我归依佛"等三说，依双方清净而住于沙弥地位。十戒对他们而言只是学处而已。若不能依巴利文，也可依义理说"请受持此戒而行"。此处无需多说。
具足戒有八种：善来比丘具足戒、归依具足戒、接受教诫具足戒、解答问题具足戒、接受八重法具足戒、使者具足戒、八语具足戒、白四羯磨具足戒。其中，世尊见到具足善来比丘资质的人时，从红色粪扫衣内伸出金色右手，发出梵音说："善来比丘，来修梵行，为正确灭尽诸苦。"随即在家相消失。
三衣与钵盂，剃刀针系带，
滤水器八物，相应比丘用。
如是具足八种资具披挂在身，如百岁上座般威仪具足，以佛为师以佛为依，恭敬礼拜正等正觉者而住立。这称为善来比丘具足戒。世尊在初觉时期，以善来比丘具足戒授具足戒。从五比丘等直至指鬘尊者为止：
三百又四十，再加一千数，
一位智上座，皆是善来众。
这些是律藏中列举的善来比丘。未在律藏列举的还有三百随从的势罗婆罗门等：
二万又七千，加上三百数，
如是总计数，皆是善来众。
将这一切总计，为二万八千六百四十一人。初觉时期为二十年。


Bhagavā hi anuttaraṃ dhammacakkaṃ pavattetvā aṭṭhārasakoṭibrāhmaṇānaṃ amataṃ pāyetvā paṭhamavassaṃ vasi. Dutiyatatiyacatutthavassesu rājagahe veḷuvanavihāre vassaṃ vasi, bhagavā hi āsāḷhinakkhattapuṇṇamiyaṃ bārāṇasiyā isipatane migadāye paṭhamavassaṃ vasitvā phagguṇamāse phagguṇapuṇṇamiyaṃ rājagahaṃ patvā bimbisāraraññā kārite veḷuvana vihāre ekamāsamattaṃ vasitvā citramāse vīsatikhīṇāsavasahassaparivuto kapilavatthuṃ gantvā asītiyā ñātisahassānaṃ majjhe vippaṭipannānaṃ rājūnaṃ matthake paṃsurajaṃ okiritvā te vandāpetvā pokkharavassañca vassāpetvā tamāgamma asītiyā ñātisahassānaṃ vessantara jātakaṃ kathetvā rāhulamātaramāgamma candakinnarījātakañca kathetvā pitaraṃ anāgāmiphale patiṭṭhāpetvā rājagahameva āgantvā vāsaṃ kappesi, tena vuttaṃ dutiya tatiya catuttha vassesu rājagahe veḷuvanavihāre vassaṃ vasī’’ti . Pañcame pana vesāliyaṃ ekavāsaṃ vasi. Chaṭṭhe makuḷapabbate ekavāsaṃ vasi. Puṇṇo vā tattha. Tatrāyaṃ anupubbikathā sunāparantaraṭṭhe kira ekasmiṃ vāṇijakagāme dve bhātaro. Tesu kadāci jeṭṭho pañcasakaṭasatāni gahetvā janapadaṃ gantvā bhaṇḍaṃ āharati, kadāci kaniṭṭho. Imasmiṃ pana samaye kaniṭṭhaṃ ghare ṭhapetvā jeṭṭhabhātiko pañca sakaṭasatāni gahetvā janapadacārikaṃ caranto anupubbena sāvatthiṃ patvā jetavanassa avidūre pañcasakaṭasatāni ṭhapetvā bhuttapātarāso parijanaparivuto phāsukaṭṭhāne nisīdi. Tena ca samayena sāvatthivāsino bhuttapātarāsā uposathaṅgāni adhiṭṭhāya suṭṭhuttarāsaṅgā gandhapupphādihatthā yenabuddho, yenadhammo, yenasaṅgho, tanninnā tappoṇā tappabbharā hutvā dikkhiṇadvārena nikkhamitvā jetavanaṃ gacchanti. So te disvā ‘‘kahaṃ ime gacchantī’’ti ekaṃ manussaṃ pucchi. Kiṃ tvaṃ ayyo na jānāsi, loke buddhadhammasaṅgharatanāni nāma uppannāni, icceva mahājano satthusantike dhammakathaṃ sotuṃ gacchatīti. Tassa ‘‘buddho’’ti vacanaṃ chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. Atha attano parijanaparivuto tāya parisāyasaddhiṃ vihāraṃ gantvā satthāmadhurassarena dhammaṃ desentassa parisa pariyante ṭhito dhammaṃ sutvā pabbajjāya cittaṃ uppādesi. Atha tathāgatena kālaṃ viditvā parisāya uyyojitāya satthāraṃ upasaṅkamitvā vanditvā svātanāya nimantetvā dutiyadivase maṇḍapaṃ karetvā āsanāni paññāpetvā buddhappamukhassa saṅghassa mahādānaṃ datvā bhattakiccāvasāne bhagavā anumodanaṃ katvā pakkami. Bhuttapātaraso uposathaṅgāni adhiṭṭhāya bhaṇḍāgārikaṃ pakkosāpetvā ‘‘ettakaṃ bhaṇḍaṃ vissajjitaṃ ettakaṃ pana na vissajjita’’nti sabbaṃ ācikkhitvā ‘‘imaṃ sāpateyyaṃ mayhaṃ kaniṭṭhassa dehī’’ti sabbaṃ niyyotetvā satthu santike pabbajitvā kammaṭṭhāna parāyaṇo ahosi. Athassa kammaṭṭhānaṃ manasikarontassa kammaṭṭhānaṃ na upaṭṭhāti, tato cintesi ‘‘ayaṃ janapado mayhaṃ asappāyo, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ gahetvā sakaṭṭhānameva gaccheyya’’nti. Atha pubbaṇhasamaye piṇḍāya caritvā sāyanhasamaye paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā kammaṭṭhānaṃ kathāpetvā satthā sīhanādaṃ naditvā pakkami. Atha kho āyasmā puṇṇo sūnāparantaraṭṭhaṃ patvā sammatapabbataṃ nāma pavisitvā vāṇijakagāmaṃ piṇḍāya pāvisi.

我来为您翻译这段巴利文：
世尊转无上法轮后，使一亿八千万婆罗门饮甘露法，度过第一年。第二、三、四年在王舍城（现印度拉杰吉尔）的竹林精舍度雨安居。世尊于阿沙荼月满月日在波罗奈城（现印度瓦拉纳西）仙人坠处鹿野苑度第一年雨安居后，于帕古纳月满月到达王舍城，在频毗娑罗王建造的竹林精舍住一个月。在支德拉月，与两万漏尽者随从前往迦毗罗卫城（现尼泊尔蒂洛拉科特），在八万亲族中，对争执的诸王头上撒土尘，使他们礼敬，降下花雨。因此为八万亲族讲说韦山达罗本生，为罗睺罗之母讲说月光仙女本生，使父王安住不还果，然后返回王舍城安住。故说"第二、三、四年在王舍城竹林精舍度雨安居"。第五年在毗舍离（现印度毗舍离）度一次雨安居。第六年在摩俱罗山度一次雨安居。
富楼那也在那里。这里是其因缘故事：据说，在苏那波兰陀国的一个商人村庄有两兄弟。其中有时长兄带五百车到乡间贩货，有时幼弟去。这时留幼弟在家，长兄带五百车游行乡间，次第到达舍卫城，将五百车停在祇园精舍不远处，用过早餐后与随从在舒适处坐下。当时舍卫城居民用过早餐，受持布萨支，整齐披衣、手持香花等，倾向、趋向、倚靠于佛法僧，从南门出城去祇园。他见此问一人："他们去哪里？""尊者不知道吗？世间已出现佛法僧三宝，大众都去听导师说法。"他听到"佛陀"二字，如穿透皮肉直达骨髓。于是与随从随大众到精舍，站在听众边缘听世尊以甜美声音说法，生起出家之心。
世尊知时后遣散众人，他前往礼敬世尊，邀请明日供养。次日搭建帐篷设置座位，供养以佛为首的僧团大食。饭食完毕，世尊作随喜后离去。他用过早餐，受持布萨支，召唤库官说明："已用多少货物，未用多少"，交代一切后说："将此财产给我弟弟"，托付一切后在世尊处出家，专注业处。但在作意业处时业处不现起，他想："此地对我不适，我应从世尊处取得业处回自己的地方。"于是早上托钵，下午出禅定后往见世尊，请教业处。世尊作狮子吼后离去。之后尊者富楼那到达苏那波兰陀国，进入善满山，往商人村托钵。

 Atha naṃ kaniṭṭhabhātā sagehaṃ netvā bhikkhaṃ datvā ‘‘bhante aññattha agantvā idheva vasathā’’ti paṭiññaṃ kāretvā vasāpesi. Tato samuddagirivihāraṃ nāma agamāsi. Tattha samuddavīciyo āgantvā ayakaṇṭapāsāṇesu paharitvā mahāsaddaṃ karonti. Thero kammaṭṭhānaṃ manasikaronto na phāsuvihāro hotīti samuddaṃ nisaddaṃ katvā adhiṭṭhāsi. Tato mātulagiriṃ nāma āgamāsi. Tattha sakuṇasaṅgho ussanno rattiñca divā ca saddo eko baddho hoti. Thero ‘‘idaṃ ṭhānaṃ aphāsukanti tato makuḷakārāmavihāraṃ nāma gato. So vāṇijagāmassa nātidūro nāccāsanno gamanāgamanasampanno vivitto appasaddo. Thero ‘‘idaṃ ṭhānaṃ phāsuka’’nti tattha rattiṭṭhānadivāṭhāne caṅkamanādīni kāretvā vassaṃ upagacchati. Evaṃ catūsu ṭhānesu vihāsi. Athekadivasaṃ tasmiṃyeva antovasse pañca vāṇijakasatāni ‘‘parasamuddaṃ gacchāmā’’ti nāvāya bhaṇḍaṃ pakkhipiṃsu. Nāvārohanadivase therassa kaniṭṭhabhātā theraṃ bhojetvā therassa santike sikkhāpadāni gahetvā gacchanto ‘‘bhante mahāsamuddo nāma assaddheyyo cānekantarāyo ca, amhe āvajjeyyāthā’’ti vatvā nāvaṃ ārūyhi. Nāvā ūmijavena gacchamānā aññataraṃ dīpaṃ pāpuṇi. Manussā ‘‘pātarāsaṃ karissāmā’’ti dīpake otiṇṇā. Tasmiṃ dīpake aññaṃ kiñci natthi, candanavanameva ahosi. Atheko vā siyā rukkhaṃ ākoṭetvā lohitacandanabhāvaṃ ñatvā ‘‘bho mayaṃ lābhatthāya parasamuddaṃ gacchāma, ito ca uttari lābhā nāma natthi, caturaṅgula mattāpi ghaṭikā satasahassaṃ agghati, saṃhāretabbakayuttaṃ bhaṇḍaṃ hāretvā gacchāmā’’ti. Te tathā kariṃsu candanavane adhivatthā amanussā kujjhitvā imehi amhākaṃ candanavanaṃ nāsitaṃ, ghātessāma ne’’ti cintetvā na imesu ghāṭitesu sabbaṃ ekakuṇapaṃ bhavissati, samuddamajjhe nesaṃ nāvaṃ osīdessāmā’’ti āhaṃsu. Atha tesaṃ nāvaṃ ārūyha muhuttaṃ gatakāleyeva uppādikaṃ upaṭṭhāpetvā sayampi te amanussā bhayānakāni rūpāni dassayiṃsu. Bhītā manussā attano devatā namassanti. Therassa kaniṭṭho cūḷapuṇṇakuṭumbiko ‘‘mayhaṃ bhātā avassayo hotū’’ti therassa namassamāno aṭṭhāsi. Thero pi kira tasmiṃyeva khaṇe āvajjetvā tesaṃ byasanappattiṃ ñatvā vehāsaṃ uppatitvā abhimukho aṭṭhāsi. Amanussā theraṃ disvāva ‘‘ayyapuṇṇatthero ehī’’ ti pakkamiṃsu. Uppādikaṃ sannisīdi. Thero ‘‘mā bhāyathā’’ti tesaṃ assāsetvāva kahaṃ gantukāmatthā’’ti pucchi. ‘‘Bhante amhākaṃ sakaṭṭhānameva gacchāmā’’ti thero nāvaṃ phale akkamitvā ‘‘etesaṃ icchitaṭṭhānaṃ gacchatū’’ti adhiṭṭhāti. Vāṇijā sakaṭṭhānaṃ gantvā taṃ pavattiṃ puttadārassa ārocetvā ‘‘etha theraṃ saraṇaṃ gacchāmā’’ti pañcasatāni attano attano pañcamātugāmasatehi saddhiṃ tīsu saraṇesu patiṭṭhāya upāsakattaṃ paṭivedesuṃ. Tato nāvāya bhaṇḍaṃ otāretvā therassa ekaṃ koṭṭhāsaṃ katvā ‘‘ayaṃ bhante tumhākaṃ koṭṭhāso’’ti āhaṃsu. Thero ‘‘mayhaṃ visuṃ koṭṭhāsa kiccaṃ natthi’’. Satthā pana tumhehi diṭṭhapubbo’ti. Na diṭṭhapubbo bhante’ti, tenahi iminā satthu maṇḍalamāḷaṃ karotha. Evaṃ satthāraṃ passissathāti te sādhu bhante’ti tena ca koṭṭhāsena attano ca koṭṭhāsena maṇḍalamāḷaṃ kātuṃ ārabhiṃsu. Satthā kirassa āraddhakālato paṭṭhāya paribhogaṃ akāsi. Tatho manussā rattiṃ obhāsaṃ disvā ‘‘mahesakkhā devatā atthī’’ti saññaṃkariṃsu.

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之后幼弟将他带回家中供养，说："尊者请勿去他处，就住在这里"，使其允诺后安置他住下。之后他去到海山精舍。那里海浪拍打铁刺石头发出巨响。长老作意业处时无法安住，于是决意使海洋寂静。之后去到舅父山。那里鸟群众多，日夜喧嚣不断。长老想："此处不适"，便去到俱腊迦兰精舍。该处离商人村不远不近，来往方便，僻静少声。长老想："此处适宜"，于是建造夜住处、日住处和经行处等，在那里度雨安居。如是住在四处。
一日，就在那个雨安居期间，五百商人说"我们要去海外"，将货物装上船。上船那天，长老的幼弟供养长老后，在长老处受戒，临行时说："尊者，大海难测且多危险，请记念我们"，便登船。船随波浪前行到达一个岛。人们说"让我们用早餐"便在岛上下船。那岛上别无他物，只有檀香林。有人敲打一棵树，知道是红檀香后说："诸位，我们为利而去海外，再没有比这更有利的了，即使四指长的一块也值十万。我们拿走值得带走的货物吧。"他们就这样做了。
住在檀香林的非人发怒想："这些人毁坏了我们的檀香林，我们要杀死他们。"又想："若杀死他们，这里将全是尸体，我们要在海中使他们的船沉没。"于是在他们上船行进片刻后，制造波浪，那些非人还现出可怕的形象。受惊的人们向自己的神明礼拜。小富楼那居士边念"愿我兄长相助"边站着礼敬。据说长老也在那刻观察，知道他们遭遇灾难，便腾空而起站在他们面前。非人一见长老就说"尊者富楼那来了"便离去。波浪平息。长老安慰他们说"不要怕"，问"你们要去哪里？""尊者，我们要回自己的地方。"长老踏在船板上决意"愿去他们想去之处"。商人们回到自己地方，将此事告诉妻儿，说"来，我们皈依长老"，五百人与各自的五百女眷一起住立于三皈依，表明优婆塞身份。
之后卸下船上货物，分出一份说："尊者，这是您的份额。"长老说："我不需要单独的份额。但你们曾见过导师吗？""未曾见过，尊者。""那么用这份建造导师的圆形讲堂。这样你们就能见到导师。"他们说"好的，尊者"，用那份和自己的份额开始建造圆形讲堂。据说从开工起导师就开始受用。人们看到夜间的光明，认为"有大威力的天神在此。"

 Upāsakā maṇḍalamāḷañca bhikkhusaṅghassa senāsanāni ca niṭṭhapetvā dānasambhāraṃ sajjetvā ‘‘kataṃ bhante amhehi attanokiccaṃ, satthāraṃ pakkosathā’’ti therassa ārocesuṃ. Thero sāyanhasamaye iddhiyāsāvatthiṃ patvā ‘‘bhante vāṇijagāmavāsino tumhe daṭṭhukāmā, tesaṃ anukampaṃ karothā’’ti. Bhagavā adhivāsesi. Thero bhagavato adhivāsanaṃ viditvā sakaṭṭhānameva paccāgato. Bhagavā ānandattheraṃ āmantesi ‘‘ānanda sve sūnāparante vāṇijagāme piṇḍāya carissāma, tvaṃ ekūnapañcasatānaṃ bhikkhūnaṃ salākaṃ dehī’’ti. Thero sādhu bhante’ti bhikkhusaṅghassa tamatthaṃ ārocetvā ‘‘cārikā salākaṃ gaṇhantū’’ti āha. Taṃ divasaṃ kuṇḍadhānatthero paṭhamaṃ salākaṃ aggahoti. Vāṇijagāmavāsinopi ‘‘sve kira satthā āgamissatī’’ti gāmamajjhe maṇḍapaṃ katvā dānaggaṃ sajjayiṃsu. Bhagavā pātova sarīrapaṭijagganaṃ katvā gandhakuṭiṃ pavisitvā phalasamāpattiṃ appetvā nisīdi. Sakkassa paṇḍukambalasilāsanaṃ uṇhaṃ ahosi. So kiṃ idanti āvajjetvā satthu sūnāparantagamanaṃ disvā visukammaṃ āmantesi ‘‘tāta ajja bhagavā tīṇimattāni yojanasatāni piṇḍācāraṃ gamissati, pañca kūṭāgārasatāni māpetvā jetavanadvāra koṭṭhamatthake gamanasajjāniṃ katvā ṭhapehī’’ti, so tathā akāsi. Bhagavato kūṭāgāraṃ catumukhaṃ ahosi, dvinnaṃ aggasāvakānaṃ dvimukhaṃ, sesānaṃ ekamukhaṃ, satthā gandhakuṭito nikkhamma paṭipāṭiyā ṭhapita kūṭāgāresu dhurakūṭāgāraṃ pāvisi. Dve aggasāvake ādiṃ katvā ekūnapañcabhikkhusatānipi kūṭāgāraṃ gantvā nisinnā ahesuṃ, ekaṃ tucchakūṭāgāraṃ ahosi. Pañcapi kūṭāgārasatāni ākāse uppatiṃsu. Satthā saccabandhapabbataṃ nāma patvā kūṭāgāraṃ ākāse ṭhapetvā tasmiṃ pabbate saccabandho nāma micchādiṭṭhi, so mahājanaṃ micchādiṭṭhiṃ uggaṇhāpento lābhaggayasaggappatto hutvā vasati. Abbhantare cassa antocāṭiyaṃ padīpo viya arahattassa upanissayo jalati, taṃ disvā ‘‘dhammamassa kathessāmī’’ti gantvā dhammaṃ deseti. Tāpaso desanāpariyosāne arahattaṃ pāpuṇi. Maggenevassa abhiññā āgatā, ehi bhikkhu hutvā iddhimayapattacīvaro kūṭāgāraṃ pāvisi. Bhagavā kūṭāgāragatehi pañcahi bhikkhusatehisaddhiṃ vāṇijagāmaṃ gantvā kūṭāgārāni adissamānāni katvā vāṇijagāmaṃ pāvisi. Vāṇijā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā sasatthāraṃ makuḷakārāmaṃ nayiṃsu. Satthā maṇḍalamāḷaṃ pāvisi. Mahājano yāva satthā bhattadarathaṃ paṭippassambheti, tāva pātarāsaṃ katvā uposathaṅgāni samādāya gandhañca pupphañca ādāya dhammasavanatthāya ārāmaṃ paccāgamāsi. Satthā dhammaṃ desesi. Mahājanassa bandhanā mokkho jāto, mahanta buddhakolāhalaṃ ahosi. Satthā mahājanassa saṅgahatthaṃ katipāhaṃ tattheva vasi, aruṇaṃ pana mahāgandhakuṭiyaṃyeva uṭṭhapesi. Tattha katipāhaṃ vasitvā vāṇijagāme piṇḍāya caritvā ‘‘tvaṃ idheva vasāhī’’ti puṇṇattheraṃ nivattetvā antare nammadānadī nāma atthi, tassā tīraṃ agamāsi. Nammadānāgarājā satthu paccuggantvā nāgabhavanaṃ pavesetvā tiṇṇaṃ ratanānaṃ sakkāraṃ akāsi. Satthā tassa dhammaṃ kathetvā nāgabhavanā nikkhami. So ‘‘mayhaṃ bhante paricaritabbaṃ dethā’’ti yāci. Bhagavā nammadānadītīre padacetiyaṃ dassesi. Taṃ vīcīsu āgahāsu pidhiyati vīcīsu gatāsu vivarati, mahāsakkārappattaṃ ahosi.

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优婆塞们完成圆形讲堂和比丘僧团的住所，准备供养资具后，告诉长老说："尊者，我们已完成自己的事，请邀请导师。"长老傍晚以神通到达舍卫城，说："世尊，商人村居民想见您，请慈悲他们。"世尊应允。长老知道世尊应允后即返回自己处。世尊告诉阿难长老："阿难，明天我们要在苏那波兰陀的商人村托钵，你给四百九十九位比丘分发牌签。"长老说"好的，世尊"，告知比丘僧团此事后说："请参加游行者取牌签。"那天军荼陀那长老第一个取得牌签。
商人村居民听说"明天导师将来"，在村中央搭建帐篷准备供养。世尊早晨整理身体后进入香室，入果定而坐。帝释天的黄玉石座变热。他观察"这是何故"，见到导师将去苏那波兰陀，便告诉毗首羯磨："孩子，今天世尊将去三百由旬处托钵，你造五百楼阁，准备好放在祇园门口。"他照做了。世尊的楼阁是四面的，两大弟子的是两面的，其余的是一面的。导师从香室出来，进入排列好的楼阁中的首座楼阁。从两大弟子开始的四百九十九位比丘也进入楼阁坐下，有一个空楼阁。五百楼阁升入空中。
导师到达真实山后将楼阁停在空中。在那山上有个名叫真实的邪见者，他教导大众邪见，获得最上利养和名声。他内心如瓶中灯般燃烧着阿罗汉的善缘。见此后想"我要为他说法"便去说法。苦行者在说法结束时证得阿罗汉果。神通随道果而来，成为"善来比丘"，具有神变的钵衣，进入楼阁。世尊与五百楼阁中的比丘一起到达商人村，使楼阁隐形后进入商人村。商人们供养以佛为首的比丘僧团大食后，引导师去俱腊迦兰精舍。导师进入圆形讲堂。大众在导师休息去疲劳时用过早餐，受持布萨支，手持香花回精舍听法。导师说法。大众解脱束缚，发生巨大佛法之声。导师为摄受大众在那里住了几天，但天亮时总在大香室。在那里住几天后在商人村托钵，嘱咐富楼那长老"你就住在这里"后离开，去到中途的南摩达河岸。南摩达龙王迎接导师，请入龙宫，供养三宝。导师为他说法后离开龙宫。他请求："请给我供养之物。"世尊在南摩达河岸显示足迹塔。涨潮时隐没，退潮时显现，获得大供养。;

 Satthā tato nikkhamma saccabandhapabbataṃ gantvā saccabandhaṃ āha ‘‘tayā mahājano apāyamagge otārito. Tvaṃ idheva vasitvā etesaṃ laddhiṃ vissajjāpetvā nibbānamagge patiṭṭhāpehī’’ti. Sopi paricaritabbaṃ yāci. Satthā ghanapiṭṭhipāsāṇe allamattikapiṇḍamhi lañchanaṃ viya padacetiyaṃ dassesi. Evaṃ sūnāparantaraṭṭheyeva dve cakkaratanacetiyāni yāvasāsanantaradhānaṃ patiṭṭhāpesi. Sattame pana vasse sāvatthiyaṃ kaṇḍambarukkhamūle titthi maddanaṃ karonto yamakapāṭihāriyaṃ katvā dasahi cakkavāḷa sahassehi āgatānaṃ devatānaṃ mātaraṃ kāyasakkhiṃ katvā abhidhammaṃ desente tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃ vasi. Aṭṭhame saṃsumāranagare ekavassaṃ vasi. Navame kosambiyaṃ ekavassaṃ vasi. Tadā bhaddiyo, kimilo, bhagu, ānando, anuruddho, devadatto, cāti cha khattiyā pabbajiṃsu. Tesaṃ vitthāro dhammapade āgato. Dasame pana vasse pālileyyāgāme dakkhiṇavanasaṇḍe bhaddasālamūle pālileyyakena hatthinā upaṭṭhiyamāno phāsukaṃ vassāvāsaṃ vasi. Ekādasame nālandhabrāhmaṇagāme ekavāsaṃ vasi. Dvādasame verañjāyaṃ ekavāsaṃ vasi duccaritassa vipākaṃ anubhavamāno, bhagavatā kira phussassa bhagavato kāle sāvakānaṃ vacīduccaritavasena katupacitassa akusalakammassa tadā laddhokāsavasena upaṭṭhitattā verañjabrāhmaṇena nimantitopi samāno mārāvaṭṭana vasena asallakkhetvā assavāṇijakānaṃ nibaddhavattasaṅkhepena paññattaṃ patthapatthamūlakaṃ yavataṇḍulameva temāsaṃ bhuñjati, vuttañhetaṃ apadāne.

‘‘Phussassāhaṃ pāvacane, sāvake paribhāsissaṃ;

Yavaṃ khādatha bhuñjatha, māca bhuñjatha sālino.

Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadāti’’.


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导师从那里离开，去到真实山，对真实说："你使大众踏上恶趣之道。你就住在这里，使他们舍弃邪见，安住于涅槃之道。"他也请求供养之物。导师在坚实的岩石上显示足迹塔，如在湿泥团上盖印一般。如是在苏那波兰陀国建立两处轮宝塔，直至教法灭尽。
第七年在舍卫城庚闭树下制伏外道，作双神变，以十千世界来的诸天为母亲作证，在三十三天昼度树下的黄玉石座上说阿毗达磨度雨安居。第八年在僧苏摩罗城度一年雨安居。第九年在拘睒弥度一年雨安居。那时跋提耶、金毗罗、跋故、阿难、阿那律、提婆达多等六位刹帝利出家。他们的详细故事在法句经中。第十年在波利雷耶迦村南林中吉祥娑罗树下，由波利雷耶迦象侍奉，安乐度雨安居。第十一年在那兰陀婆罗门村度一次雨安居。第十二年在毗兰若度一次雨安居，经历恶行的果报。据说，在弗沙佛时期，因对弟子们语言恶行而积集的不善业在那时得到机会成熟，虽受毗兰若婆罗门邀请，却因魔罗迷惑而未察觉，三个月只能食用马贩子们常备的粗麦米。如《譬喻经》中说：
"我于弗沙教法中，辱骂诸弟子，
食麦与食麦，勿食精白米。
以此业报故，三月食粗麦，
婆罗门邀请，住毗兰若时。"


Tena vuttaṃ ‘‘dvādasame verañjāyaṃ ekavāsaṃ vasi duccaritassa vipākaṃ anubhavamāno’’ti. Terasame jāliyapabbate ekavāsaṃ vasi. Catuddasame sāvatthiyaṃ anāthapiṇḍikassa ārāme jetavanavihāre paṭhamavāsaṃ vasitvā pannarasame vasse ñātijanasaṅgahatthaṃ kapilavatthuṃ gantvā ekameva vāsaṃ kappesi . Soḷasame vasse āḷavakayakkhadamanatthaṃ aggāḷavīnagare ekavāsaṃ vasi. Sattarasame vasse rājagahameva nivattitvā vāsaṃ kappesi. Aṭṭhārasame vasse jāliyapabbatameva nivattitvā vasi. Ekūnavīsatimepi vasse tattheva jāliyapabbatameva vasi. Vīsatime vasse rājagahassa avidūre bhīsanake bhesakalavanasaṇḍe vāsaṃ kappesī’’ti imāni vīsati vassāni paṭhamabodhīti veditabbāni. Etasmiṃ kāle ehibhikkhūpasampadāyaeva upasampādesīti yebhuyyena bhagavantaṃyeva uddissa ācariyupajjhāyaṃ katvā ehibhikkhu bhāvamāpanne puññavantapuggaleyeva sandhāya vuttaṃ, aññesampi ariyabhāvamanāpannānaṃ sudinnādīnaṃ vā yamakapāṭihāriye pasīditvā āyasmato sāriputtattherassa santike pabbajitānaṃ pubbe kassapabuddhakāle vaggulibhūtapubbānaṃ pañcannaṃ bhikkhusatānaṃ therasseva santike pabbajitabhāvassa dissanato tena vuttaṃ ‘‘bhagavā hi paṭhamabodhiyaṃ etasmiṃ kāle ehi bhikkhūpasampadāya eva upasampādesī’’ti. Ito paresu pana pañcavīsativassesu anāthapiṇḍikena kārite jetavanamahāvihāre ekūnavīsativassā vāsaṃ vasi. Visākhāya sattavīsati koṭidhanapariccāgena kārite pubbārāme chabbassāni vasi. Dvinnaṃ kulānaṃ guṇamahattaṃ paṭicca sāvatthiyaṃ nissāya pañcavīsati vassāni vāsaṃ vasi. Antime pana vasse beḷuvagāme vasitvā maraṇantikā vedanā uppajji, āyusaṅkhārossajjanañca tattha akāsi. Imāni idha nādhippetāni, bhagavato vassakkamajānanatthaṃyeva vuttanti.

Saraṇagamanūpasampadā nāma ‘‘buddhaṃ saraṇaṃ gacchāmi’’tyādinā tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi upasampanno.

Ovādapaṭiggahaṇūpasampadā nāma ‘‘tasmā tiha te kassapa evaṃ sikkhitabbaṃ tibbameva hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesu cāti, evañhi te kassapa sikkhitabbaṃ tasmā tiha te kassapa evaṃ sikkhitabbaṃ yaṃ kiñci dhammaṃ sossāmi kusalūpasañhitaṃ sabbantaṃ aṭṭhiṃ katvā manasikatvā sabbameva cetaso samannāharitvā ohitasoto dhammaṃ sossāmīti, evañhi te kassapa sikkhitabbaṃ tasmā tiha te kassapa evaṃ sikkhitabbaṃ sātasahagataṃ me kāyagatā satiṃ na jahissatīti , evañhi te kassapa sikkhitabbanti iminā ovādapaṭiggaṇena mahākassapattherassa anuññātaupasampadā nāma.

Pañhābyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā, bhagavā kira pubbārāme anucaṅkamanto sopākasāmaṇeraṃ ‘‘uddhumātakasaññāti vā sopāka rūpasaññāti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nāna’’nti dasaasubhanissite pañhe pucchi. So te byākāsi. Bhagavā tassa sādhukāraṃ datvā ‘‘kativassosi tvaṃ sopākā’’ti pucchi. ‘‘Sattavasso ahaṃ bhagavā’’ti, ‘‘sopāka tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsī’’ti āraddhacitto upasampadaṃ anujānāti, ayaṃ pañhābyākaraṇūpasampadā.


我来为您翻译这段巴利文：
因此说"第十二年在毗兰若度一次雨安居，经历恶行果报"。第十三年在佳利耶山度一次雨安居。第十四年在舍卫城给孤独园祇树精舍度第一次雨安居，第十五年为摄受亲族往迦毗罗卫城度一次雨安居。第十六年为调伏阿拉瓦迦夜叉在阿伽拉维城度一次雨安居。第十七年回到王舍城度雨安居。第十八年回到佳利耶山度雨安居。第十九年也在佳利耶山度雨安居。第二十年在王舍城附近可怖的贝沙卡拉林度雨安居。这二十年应知为初觉时期。
在这期间以善来比丘具足戒授具足戒，这主要是指以世尊为师为依而成为善来比丘的有福之人。其他未证圣果者如苏陀等，或在双神变中生信而在舍利弗长老处出家的、在迦叶佛时曾为蝙蝠的五百比丘在长老处出家，因此说"世尊在初觉时期以善来比丘具足戒授具足戒"。在之后的二十五年中，在给孤独所建祇树大精舍度十九年雨安居。在毗舍佃以二十七俱胝财施所建东园度六年雨安居。因这两家的大功德，依止舍卫城度二十五年雨安居。最后一年在贝卢瓦村度雨安居时生临终之痛，在那里舍弃寿行。这些不是此处所要表达的，只是为了知道世尊雨安居的次序而说。
归依具足戒是指以"我归依佛"等三说而以三归依成为具足戒者。
接受教诫具足戒是指对迦叶长老允许的具足戒："因此迦叶，你应如是学：'对长老、新学、中间的比丘都要具足强烈的惭愧心。'迦叶，你应如是学。因此迦叶，你应如是学：'凡所闻法，与善相应的，我都要专注、作意、全神贯注、倾耳而闻。'迦叶，你应如是学。因此迦叶，你应如是学：'我不应舍离与喜悦俱行的身念。'迦叶，你应如是学。"以此接受教诫而允许的具足戒。
解答问题具足戒是指对苏巴迦允许的具足戒。据说，世尊在东园经行时问苏巴迦沙弥："苏巴迦，'肿胀想'或'色想'，这些法是异义异文，还是同义异文？"等关于十不净的问题。他回答了这些问题。世尊赞叹后问："苏巴迦，你几岁？""世尊，我七岁。""苏巴迦，你能与我的一切智智相应而答问题。"心生欢喜而允许具足戒，这是解答问题具足戒。


Aṭṭhavācikūpasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi upasampadā. Ñatticatutthakammūpasampadā nāma bhikkhūnaṃ etarahi upasampadā, ayameva idhādhippetā, sampattivipattivasena sambhavato. Kasmā hesa upasampanno nāmāti. Samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena uparibhāvaṃ samāpanno pattoti upasampanno, seṭṭhabhāvaṃ pattotiattho tathā hi gihibhāvato sāmaṇerabhāvo seṭṭho nāma, tatopi upasampannabhāvoyeva seṭṭho. Tattha samaggena saṅghenāti sabbantimena pariyāyena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā chandārahānaṃ chandassa āhaṭattā, sammukhībhūtānañca appaṭikkosanato etasmiṃ kamme samaggabhāvaṃ upagatena. Ñatticatutthenāti tīhi anusāvanāhi ekāya ca ñattiyā kattabbena. Ettha ca kiñcāpi ñatti sabbapaṭhamaṃ vuttā, tissannaṃ pana anusāvanānaṃ atthabyañjanabhedābhāvato atthabyañjanabhinnā ñatti tāsaṃ catutthanti katvā ñatticatutthanti vuccati. Kammenā ti dhammikena kammena, vinayakammenātiattho. Akuppenā ti vatthu ñatti anusāvana sīma parisasampatti sampannattā akopetabbataṃ appaṭikkositabbatañca upagatena. Ṭhānārahenā ti kāraṇārahena, satthusāsanārahenāti attho. Etehi kāraṇehi seṭṭhabhāvamāpannoti attho. Tattha sampattivipattivasena sambhavato ti vatthusampatti ñattisampatti anusāvanasampattisīmasampattiparisasampattivasena pañcahi sampattīhi upasampadakammassa sijjhanatoti attho. Tattha vatthu sampattināma paripuṇṇavīsativassabhāvo idāni purisattabhāvo ca. Unnavīsativassaṃ, antimavatthuajjhāpannapubbaṃ, paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, mātughātako, pitughātako, arahantaghātako, bhikkhunidūsako, saṅghabhedako, lohituppādako, ubhatobyañjanako, ti ime terasa puggalā upasampadāya avatthu. Tattha ūnavīsativassanti sāmaññena vuttepi mātukucchito nikkhamanato paṭṭhāya ekūnavīsaparipuṇṇo purisapuggalo upasampadāya vatthu, tato oraṃ na upasampadāya vatthu tatho hi ekasmiṃ saṃvacchare hemantagimhavassavasena tiṇṇaṃ utūnaṃ sambhavattā tayo utū honti, honti cettha.

‘‘Kattikantikapakkhamhā, hemaṃ phagguṇapuṇṇamā;

Tassanti kapakkhamhā, gimhaṃ āsāḷhipuṇṇamā;

Vassakālaṃ tato sesaṃ, catuvīsatūposathā.

Cātuddasī cha etesu, pakkhā tatiyasattamā;

Sesā pannarasī ñeyyā, aṭṭhārasa uposathāti’’.


我来为您翻译这段巴利文：
八语具足戒是指比丘尼从比丘尼僧团以白四羯磨、从比丘僧团以白四羯磨这两种羯磨得具足戒。白四羯磨具足戒是指现今比丘的具足戒，这里正是指这个，因其具有成就与不成就。
为什么称为具足戒者？因为由和合僧团以不动的、合理的白四羯磨达到上位而称为具足戒者，意为达到最上位。如是在家身份中沙弥身份为最上，较之更上的是具足戒身份。其中"和合僧团"是指以最少人数，在五人作羯磨时，应到的比丘已到，应与欲的已与欲，现前者不反对，在此羯磨中达到和合。"白四"是指以三次羯磨宣说和一次白表达。虽然白首先说，但因三次羯磨宣说义文无别，而白与它们义文有别，作为它们的第四，故称白四。"羯磨"是指如法羯磨，即律羯磨。"不动"是指因事、白、宣说、界、众成就而达到不可动摇、不可反对。"合理"是指合理由，即合导师教法。意为以这些因缘达到最上位。
其中"具有成就与不成就"是指具足戒羯磨以事成就、白成就、宣说成就、界成就、众成就等五种成就而成立。其中事成就是指满二十岁及现为男身。未满二十岁、曾犯极重罪、黄门、盗住、投外道、畜生、杀母、杀父、杀阿罗汉、污比丘尼、破僧、出佛身血、两性人等十三种人不是具足戒的事。其中虽泛说"未满二十岁"，但从出母胎起满十九岁的男子是具足戒的事，未满则不是具足戒的事。因为一年中有寒、热、雨三季，有：
"从迦提迦月尽，寒季至帕古纳满，
从其尽至阿沙荼，热季满月为止，
雨季余下时间，二十四布萨日。
其中十四布萨，第三和第七月，
余为十五布萨，共十八布萨日。"


Ettha ca kattikassa kāḷapakkhapāṭipadato paṭṭhāya yāva phagguṇapuṇṇamā cattāro māsā hemautu nāma. Phagguṇassa kāḷapakkhapāṭipadato paṭṭhāya yāva āsāḷhīpuṇṇamā cattāro māsā gimhautu nāma. Asāḷhakāḷapakkhapāṭipadato paṭṭhāya yāva aparakattikapuṇṇamā cattāro māsā vassautu nāma. Evaṃ ekasmiṃ saṃvacchare tayo utū honti. Tattha ekasmiṃ utumhi pakkhassa tatiyasattamesu dve dve katvā cha catuddasikā, paṭhamadutiyacatutthapañcamachaṭṭhaaṭṭhamesu cha cha katvā aṭṭhārasa pannarasikāti evaṃ ekasaṃvacchare catuvīsati uposathā honti. Imesu catuvīsatuposathesu cātuddasiyā ekūnatiṃsa divasā hontīti katvā ekasaṃvacchare cha ūnā divasā honti. Iminā nayena ekūnavīsatime vasse chamāsādhikāni aṭṭhārasavassāni honti. Tasmiṃ mātukucchimhi nibbattakāle dasamāse pakkhipitvā cattāri māsādhikāni ekūnavīsavassāni paripuṇṇāni. Rājāno pana tiṇṇaṃ tiṇṇaṃ vassānaṃ accayena māsaṃ ākaḍḍhanti , divasena saha māsampi, tasmā aṭṭhārasavasse yeva cha māsādhikāni honti. Taṃ heṭṭhācatumāsādhika ekūnavīsatime vasse pakkhipitvā ekamāsādhikāni vīsativassāni sabbaso paripuṇṇāni honti. Evaṃ ekūnavīsativassato paṭṭhāya gabbhavīso upasampadāya vatthūti veditabbo. Idāni purisattabhāvo ti bhikkhuniyā abhāvato purisapuggalova idāni vaṭṭatīti adhippeto tathā hi mātugāmassa pabbajitatthā pañcavassasatāni saddhammo tiṭṭheyya, paññattattā pana aparāni pañcavassasatāni ṭhassatīti evaṃ vassasahassameva paṭisambhidāppattasaddhammassa patiṭṭhitabhāvo vutto. Mātugāmā ca nāma duppaññā tibbakilesā lāmakā ca. Bhagavatā ca paṭhamabodhiyaṃ ādito paṭṭhāyameva mahāpajāpatiyā gotamiyā aṭṭhagarudhammapaṭiggahaṇena upasampadatte anuññātepi sāsanassa aciraṭṭhitikabhāvo vutto. Duppaññattā itthiyo sāsane ciraṃ na tiṭṭhanti, tibbakilesattā yathā paññatta sikkhāpadānurūpaṃ saṃvarampi rakkhituṃ na sakkonti. Lāmakattāpi tā aṭṭhasamāpattiṃ labhantāpi brāhmapārisajjaṃ nātikkamanti, evaṃ bhikkhuniyā abhāvato idāni purisapuggaloti vuttaṃ. Imasmiṃ ṭhāne ṭhatvā cattāri khettāni veditabbāni tathā hi mātugāmassa pabbajitattā vassasahassameva ṭhassatīti cetaṃ paṭisambhidāppattakhīṇāsavavasena vuttaṃ, tato paraṃ uttaripi sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo tiṭṭhati. Pariyattisaddhammopi tāniyeva na hi pariyattiyā asati paṭivedho atthi. Nāpi pariyattiyā sati paṭivedho na hoti. Liṅgaṃ pana pariyattiyā antarahitāya ciraṃ pavattissati, idaṃ khandhakabhāṇakānaṃ matena vuttanti veditabbaṃ. Dīghanikāyaṭṭhakathāyaṃ pana evaṃ vuttaṃ ‘‘paṭisambhidāppattehi vassasahassaṃ aṭṭhāsi, chaḷabhiññehi vassasahassaṃ, tevijjehi vassasahassaṃ, sukkhavipassakehi vassasahassaṃ, pātimokkhena vassasahassaṃ aṭṭhāsī’’ti. Idampi dīghabhāṇakattherānaṃ matena vuttaṃ. Aṅguttaranikāyaṭṭhakathāyampi buddhānaṃ parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā , tato tāpi asakkontā tisso vijjā nibbattanti. Gacchantekāle tānipi nibbattetuṃ asakkontā sukkhavipassakā honti.

我来为您翻译这段巴利文：
这里，从迦提迦月黑月初一起至帕古纳满月四个月为寒季。从帕古纳月黑月初一起至阿沙荼满月四个月为热季。从阿沙荼月黑月初一起至后迦提迦满月四个月为雨季。如是一年有三季。其中每季第三和第七月各两次，共六次十四日布萨，第一、二、四、五、六、八月各六次，共十八次十五日布萨，如是一年有二十四次布萨。在这二十四次布萨中，十四日布萨共二十九天，因此一年少六天。依此方法，到第十九年有十八年零六个月。在母胎中出生时加上十个月，满十九年零四个月。但国王每过三年增加一个月，还有一天一月，因此在十八年就有六个月。这加入下面四个月零的十九年中，总共正好满二十年零一个月。如是应知从十九年起胎中二十年是具足戒的事。
"现为男身"是指因无比丘尼，现今只允许男子，因为女人出家正法只住五百年，但因制定戒律又住五百年，如是具足无碍解正法只住一千年。女人愚钝、烦恼深重且低劣。虽然世尊在初觉时从一开始就允许大爱道瞿昙弥以接受八敬法得具足戒，但说教法不久住。因愚钝女人在教法中不久住，因烦恼深重不能如所制戒律保持律仪。因低劣即使得八定也不超过梵众天，如是因无比丘尼故说现今男子。
在此应知四种领域。即因女人出家正法只住一千年，这是就得无碍解漏尽者而说，此后纯观漏尽者一千年，不还者一千年，一来者一千年，预流者一千年，如是证悟正法住五千年。教理正法也同样，因为无教理则无证悟，有教理必有证悟。但相状在教理消失后将长久住持，应知这是诵犍度者的意见。在《长部注》中如是说："得无碍解者住一千年，六神通者一千年，三明者一千年，纯观者一千年，以波罗提木叉住一千年。"这也是长部诵者长老的意见。在《增支部注》中也说：佛般涅槃后一千年能生无碍解，此后六神通，后来不能生起这些就生三明，随时过去不能生起这些就成为纯观者。

 Eteneva upāyena anāgāmino sakadāgimino, sotāpannāti vuttaṃ. Idampi aṅguttaranikāye vuttaṃ. Saṃyuttanikāyaṭṭhakathāyaṃ pana paṭhamabodhiyaṃ bhikkhū paṭisambhidāppattā. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato chapi abhiññā pattuṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayaṃ pāpuṇissanti, tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ. Gacchantekāle sotāpattiphalampi pattuṃ na sakkhissantī’ti vuttaṃ. Yasmā ce te ācariyā bhinnavādā, tasmā tesaṃ ācariyānaṃ bhāṇakānaṃ matameva buddhaghosācariyena tattha tattha likhitanti gahetabbaṃ, aññathā ācariyasseva pubbāparavirodhappasaṅgo siyā ācariyabuddhaghoseneva hi sīhaḷabhāsaṃ apanetvā māgadhabhāsāya sāṭṭhakathaṃ buddhavacanaṃ likhitaṃ, na aññena ācariyena tasmā aṭṭhakathāya vuttavacanameva pamāṇanti gahetabbaṃ. Nanu cattāropi nikāyaṭṭhakathāsaṅgītiṃ ārūḷhā, atha kasmā evaṃ bhinnāti. Saccaṃ, tathāpi kesañci therānaṃ vādappakāsanatthaṃ vuttaṃ. Na saṅgāhakattherānaṃ, tasmā aṭṭhakathāvacanameva pamāṇanti vuttaṃ.

Antimavatthuajjhāpannapubbanti pārājikabhikkhu, so abhabbo sāsane upasampadakammassa laddhuṃ.

Paṇḍakoticetta pañcavidho hoti āsittapaṇḍako, ussūyapaṇḍako, opakkamikapaṇḍako, napuṃsako, pakkhapaṇḍakoti. Tattha yassa paresaṃ aṅgajātaṃ mukhena gaṇhitvā asucinā āsittassa pariḷāho vūpasamati, ayaṃ āsittapaṇḍako nāma. Yassa paresaṃ ajjhācāraṃ passato ussūyāya uppannāya pariḷāho vūpasamati, ayaṃ ussūyapaṇḍako nāma. Yassa upakkamena bījāni apanītāni honti, ayaṃ opakkamikapaṇḍako nāma. Yo pana paṭisandhiyaṃ yeva abhāvako uppanno hoti, ayaṃ napuṃsako nāma. Ekacco pana akusalavipākānubhāvena kāḷapakkhe paṇḍako hoti, juṇhapakkhe panassa pariḷāhovūpasamati , ayaṃ pakkhapaṇḍako nāma, keci pana yo kāḷapakkhe itthī hoti, juṇhapakkhe puriso, ayaṃ pakkhapaṇḍakoti vadanti, taṃ tesaṃ matimattameva. Etesu āsittapaṇḍakassa ca ussūyapaṇḍakassa ca pabbajjā na vāritā. Opakkamikanapuṃsakapakkhapaṇḍakānaṃ pana vāritā. Tesupi pakkhapaṇḍakassa yasmiṃ pakkhe paṇḍako hoti, tasmiṃyeva pabbajjā vāritā. Ettha ca apaṇḍakapakkhe pabbajitvā paṇḍakapakkhe nāsetabboti tīsupi gaṇṭhipadesu vuttaṃ. Keci pana ‘‘apaṇḍakapakkhepabbajito sato kilesakkhayaṃ pāpuṇāti, na nāsetabbo’’ti vadanti, taṃ tesaṃ matimattameva, paṇḍakassa kilesakkhayā sambhavato khīṇakilesassa ca paṇḍakabhāvānupapattito ahetuka paṭisandhikathāyañhi avisesena paṇḍakassa ahetukapaṭisandhi katā vuttā, āsitta ussūyapakkhapaṇḍakānañca paṭisandhito paṭṭhāyeva paṇḍakabhāvo, na pavattiyaṃyevāti vadanti. Teneva ahetukapaṭisandhiniddese jaccandha-jaccabadhirādayo viya paṇḍako jātisaddena visesetvā niddiṭṭho. Catutthapārājikasaṃvaṇṇanāyaṃ pana abhabbapuggale dassentena paṇḍakatiracchānagataubhato byañjanakā tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avāritoti avisesena vuttaṃ, evaṃ pañcavidhā paṇḍakā te paṇḍakasāmaññena avisesetvā ‘‘paṇḍakāti evameva vatvā paṇḍako bhikkhave na upasampādetabbo’’ti vuttanti daṭṭhabbaṃ.


我来为您翻译这段巴利文：
以同样方法说不还者、一来者、预流者。这也是在《增支部》中所说。但在《相应部注》中说：初觉时比丘得无碍解。随时过去不能得无碍解，成为六神通者。后来不能得六神通，得三明。现在随时过去不能得三明，将得漏尽，不能得那个将得不还果，不能得那个将得一来果，不能得那个将得预流果。随时过去将不能得预流果。
因为这些阿阇黎见解不同，所以应当理解佛音阿阇黎在各处所写的只是那些阿阇黎和诵者们的意见，否则阿阇黎自身将有前后矛盾之过。因为只有阿阇黎佛音除去僧伽罗语后用摩揭陀语写下带注释的佛语，不是其他阿阇黎，所以应以注释中所说为准。难道四部注释都没有结集入吗？那为什么如此不同？确实如此，但那是为了显示某些长老的见解，不是结集长老的，所以说只以注释为准。
"曾犯极重罪"是指波罗夷比丘，他不能在教法中得具足戒羯磨。
"黄门"有五种：射精黄门、嫉妒黄门、致残黄门、阉人、半月黄门。其中以口含他人生殖器，被精液射入后热恼平息，这是射精黄门。见他人性行为，因嫉妒生起后热恼平息，这是嫉妒黄门。以人为方法去除生殖器者，这是致残黄门。从结生时就无性者，这是阉人。有些人因不善业报力在黑月为黄门，但在白月热恼平息，这是半月黄门。有些人说在黑月为女人，白月为男人，这是半月黄门，那只是他们的意见。在这些中，射精黄门和嫉妒黄门不禁止出家。但致残、阉人、半月黄门被禁止。其中半月黄门在作黄门的月份被禁止出家。这里三种义疏都说："在非黄门月出家者，在黄门月应驱逐。"有些人说："在非黄门月出家者若证灭尽，不应驱逐"，那只是他们的意见。因为黄门可能灭尽烦恼，而灭尽烦恼者不可能是黄门。在无因结生的论述中泛说黄门是无因结生，他们说射精、嫉妒、半月黄门从结生起就是黄门，不仅在现世。因此在无因结生的解说中，黄门像生盲、生聋等以"生"字修饰而说明。但在第四波罗夷解释中显示不能得道的人时，泛说黄门、畜生、两性人三种事差违者是无因结生，他们不禁止生天。如是五种黄门，应知不区分黄门种类而只说"黄门"，说"诸比丘，不应为黄门授具足戒。"


Theyyasaṃvāsako ti yo sayameva pabbajjāliṅgaṃ gahetvā bhikkhuvassaṃ gaṇetvā bhikkhūti paṭiññaṃ sampaṭicchati, yathāvuḍḍhaṃ vandanaṃ sādiyati, so liṅgassa saṃvāsassa ca thenattā ubhayatthenako nāma. Yo pana yathāvuḍḍhaṃ vandanaṃ na sādiyati, asuddhacittavasena liṅgassathenattāliṅgatthenako nāma. Yo vā pana sāmaṇerabhūmiyaṃ ṭhatvā musāvādena bhikkhuti paṭiññaṃ gahetvā bhikkhuvassaggena vandanādiṃ sādiyati, so bhikkhūhi dinnaliṅgattā liṅgatthenako na hoti, saṃvāsassa thenattā saṃvāsatthenako nāma. Ettha ca ubhayatthenakopi asuddhacittena liṅgatthenakeeva paviṭṭhoti veditabbo. Yopi sāmaṇero vuḍḍhasāmaṇerānaṃ vandanaṃ sādiyati, daharabhikkhūpi vuḍḍhabhikkhūnaṃ vandanaṃ sādiyati, sopi theyyasaṃvāsako nāpi hoti, athenattā. Yo vā pana bhikkhupārājikamāpannova bhikkhuliṅge ṭhito yāva paṭijānāti, tāva attheva tassa bhikkhubhāvo, na so anupasampannasaṅkhyaṃ gacchati, tathā hi so saṃvāsaṃ sādiyantopi theyyasaṃvāsako na hoti, so sahaseyyādiāpattimpi na janeti, omasavāde pācittiyañca na janeti teneva ‘‘asuddho hoti puggalo aññataraṃ pārājikaṃ dhammaṃ ajjhāpanno, tañce suddhadiṭṭhi samāno okāsaṃ kārāpetvā akkosādhippāyo vadati āpatti omasavādassā’’ti omasavāde pācittiyaṃ vuttaṃ. Asati hi bhikkhubhāve dukkaṭaṃ vadeyya. Yo pana sāmaṇero sāmaṇeraliṅgeneva pāṇātipātādipañcavidhaṃ silavipattiṃ pāpuṇāti, sopi āgato liṅganāsanāya nāsetvā saraṇasīlaṃ dātabbaṃ, athenattā upasampadāya avatthubhāvampi na pāpuṇāti. Vikālabhojanādikaṃ karontassa pana ‘‘accayo maṃ bhante accāgamā’’tyādinā saṅghamajjhe accayaṃ desāpetvā vā daṇḍakammaṃ vā katvā sīlaṃ dātabbameva. Titthiyapakkantako uttānoyeva.


我来为您翻译这段巴利文：
盗住者是指自己取得出家相状，计算比丘年数，承认"是比丘"的称呼，接受按资历的礼敬，因偷盗相状和共住而称为双盗者。若不接受按资历的礼敬，因不净心而偷盗相状称为相状盗者。或者处于沙弥地位，以妄语取得"比丘"的称呼，接受以比丘年腊的礼敬等，因比丘给予相状而不是相状盗者，因偷盗共住称为共住盗者。这里双盗者也应知因不净心而归入相状盗者。若沙弥接受长沙弥的礼敬，年轻比丘接受长老比丘的礼敬，也不成为盗住者，因为非盗。
若已犯比丘波罗夷而住于比丘相状中，只要承认就仍有比丘身份，不算为未具足戒者。因此他即使接受共住也不成为盗住者，也不构成同宿等罪，也不构成辱骂的波逸提罪。因此在辱骂中说波逸提："不净者是犯某一波罗夷法的人，若认为他清净，请求机会，意图辱骂而说，犯辱骂罪。"若无比丘身份则说突吉罗。
若沙弥以沙弥相状犯杀生等五种戒，也应以相状废除而废除，应给予三皈依戒，因非盗而不成为具足戒的不合格事。但对于非时食等，应在僧团中以"尊者，我犯了过错"等忏悔过错，或作惩罚羯磨后必须给予戒。投外道者义显然。


Tiracchānagatoti yokoci amanussabhūto cattāro apāyikāpi upasampadāya avatthuyeva. Te paṭisandhiyā lāmakattā abhabbā sāsane pabbajituṃ. Yadi cattāro apāyikā upasampadāya avatthu bhaveyya, atha kasmā sese anapadisitvā tiracchānagatova avatthūti vuttanti. Sesānaṃ apākaṭavatthuttā, tathā hi sambuddhakāle tiracchānayoniyaṃ nibbatto eko nāgarājā nāgayoniyā aṭṭīyati harāyati jigucchati. Athakho tassa nāgassa etadahosi kenanukho ahaṃ upāyena nāgayoniyā parimucceyyaṃ khippañca manussattaṃ labheyyanti. Athakho tassa nāgassa etadahosi ‘‘ime kho samaṇāsakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā sace kho ahaṃ samaṇesu sakyaputtiyesu pabbajeyyaṃ, evāhaṃ nāgayoniyā parimucceyyaṃ khippañca manussattaṃ paṭilabheyya’’nti. Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Taṃ bhikkhū pabbājesuṃ upasampādesuṃ. Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṃ paccantime vihāre paṭivasati. Atha kho so bhikkhu rattiyā paccūsasamayaṃ paccūṭṭhāya ajjhokāse caṅkamati. Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṃ okkamesi. Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti. Athakho so bhikkhu ‘‘vihāraṃ pavisissāmī’’ti kavāṭaṃ paṇāmento addasa sabbaṃ vihāraṃ ahināpuṇṇaṃ vātapānehi bhoge nikkhante. Disvāna bhīto vissaramakāsi. Bhikkhū upadhāvitvā taṃ bhikkhuṃ etadavocuṃ ‘‘kissa tvaṃ āvuso vissaramakāsī’’ti. Ayaṃ āvuso sabbo vihāro ahinā puṇṇo vātapānehi bhogā nikkhantāti. Atha kho so nāgo tena saddena pabujjhitvā sake āsane nisīdi. Bhikkhū evamāhaṃsu ‘‘koci tvaṃ āvuso’’ti. ‘‘Ahaṃ bhante nāgo’’ti. ‘‘Kissa pana tvaṃ āvuso evarūpaṃ akāsī’’ti. Atha kho so nāgo bhikkhūnaṃ etamatthaṃ ārocesī. Bhikkhū bhagavato etamatthaṃ ārocesuṃ. Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātāpetvā taṃ nāgaṃ etadavoca ‘‘tumhe khvattha nāgā avirūḷhidhammā imasmiṃ dhammavinaye, gaccha tvaṃ nāga, tattheva cātuddase pannarase aṭṭhamiyā ca pakkhassa uposathaṃ upavasa, evaṃ tvaṃ nāgayoniyā parimuccissasi khippañca manussattaṃ paṭilabhissasī’’ti. Atha kho so nāgo ‘‘avirūḷhadhammo kirāhaṃ imasmiṃ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṃ katvā pakkami. Atha kho bhagavā bhikkhū āmantesi ‘‘dve me bhikkhave paccayā nāgassa sabhāvapātukammāya. Yadā ca sajātiyā methunaṃ dhammaṃ paṭisevati, yadā ca vissaṭṭho niddaṃ okkamati. Ime kho bhikkhave dve paccayā nāgassa sabhāva pātukammāya. Tiracchānagato bhikkhave na upasampādetabbo, upasampanno nāsetabbo’’ti evaṃ tiracchānasseva pākaṭavattuttāti. Ettha ca pavattiyaṃ abhiṇhaṃ sabhāvapātukammadassanavasena ‘‘dve paccayā’’ti vuttaṃ. Nāgassa pana pañcasu kālesu sabhāvapātukammaṃ hoti paṭisandhikāle, tacapajahananakāle, sajātiyā methunakāle, vissaṭṭha niddokkamanakāle, cutikāleti. Nanu ca devāpi upasampadāya avatthuyeva, atha kasmā cattāro apāyikāva upasampadāya avatthūti vuttanti. Saccaṃ, tathāpi devānaṃ abhabbattā paṭivedhasāsanassa ṭhitattā te abhabbato visuṃ karaṇatthāya evaṃ vuttanti daṭṭhabbaṃ.

我来为您翻译这段巴利文：
畜生是指任何非人类的存在，四恶道者都不是具足戒的合格事。他们因结生低劣而不能在教法中出家。若四恶道者都是具足戒的不合格事，为何不说其他而只说畜生是不合格事呢？因为其他的事例不显著。如在正等觉者时期，有一位出生在畜生道的龙王厌恶、羞耻、厌弃龙的生存。那时这龙想："以什么方便我能脱离龙的生存，并快速得到人身呢？"
这龙又想："这些释迦子沙门是行法者、行正道者、行梵行者、说实语者、持戒者、具善法者。如果我在释迦子沙门处出家，如是我能脱离龙的生存，并快速获得人身。"于是这龙以青年婆罗门相貌靠近比丘们请求出家。比丘们为他授予出家和具足戒。
那时这龙与一位比丘同住在边地精舍。那位比丘在后夜起来在露地经行。这时这龙在那比丘离开后放松入睡。整个精舍充满蛇身，蛇身从窗户伸出。那时这比丘想要进入精舍推开门，看见整个精舍充满蛇身，蛇身从窗户伸出。看见后恐惧大叫。比丘们跑来对那比丘说："贤友，你为什么大叫？""贤友们，这整个精舍充满蛇身，蛇身从窗户伸出。"
这时这龙被声音惊醒，坐在自己的座位上。比丘们如是说："贤友，你是什么人？""尊者，我是龙。""贤友，你为什么这样做？"这时这龙将此事告诉比丘们。比丘们将此事告诉世尊。这时世尊因此因缘、因此事由召集比丘僧团，对那龙说："你们龙在这法律中是不能增长的，去吧龙，就在那里在十四日、十五日、八日守布萨，如是你将脱离龙的生存，并快速获得人身。"
这时这龙想："我在这法律中是不能增长的"，忧愁、不悦、流泪、大叫而离去。这时世尊告诉比丘们："诸比丘，有两种因缘使龙显露本性：当与同类行淫欲法时，当放松入睡时。诸比丘，这是使龙显露本性的两种因缘。诸比丘，不应为畜生授具足戒，已受具足戒者应驱逐。"如是只有畜生的事例显著。
这里说"两种因缘"是就现世中经常显露本性而言。但龙在五个时候显露本性：结生时、蜕皮时、与同类交合时、放松入睡时、死亡时。难道诸天也不是具足戒的不合格事吗？为什么说只有四恶道者是具足戒的不合格事呢？确实如此，但应知这样说是为了因诸天不能证悟而证悟教法仍住，而将他们分开作为不能得者。

 Vakkhati hi samantapāsādikāya vinayaṭṭhakathāya mahāvagge ‘‘tiracchānagato bhikkhaveti ettha nāgo vā hotu supaṇṇamāṇavakādīnaṃ vā aññataro antamaso sakkaṃ devarājānaṃ upādāya yo koci amanussajātiyo sabbova imasmiṃ atthe tiracchānagatoti veditabbo’’ti, tena ‘‘tiracchānagatoti yokoci amanussabhūto’’ti vuttanti. Ettha cāha yadi nāgasupaṇṇā paṭisandhiyā lāmakā bhaveyya, atha kasmā vidhurajātake cattāro janā nāgasupaṇṇasakkadhanañcayakorabyesu bhavanesu taṃ tadeva ṭhānaṃ patthentā dānādīni puññāni karonti, tesu eko āyupariyosāne saputtadāro nāgabhavane nāgarājā hutvā nibbatti, eko supaṇṇabhavane simbalivimāne supaṇṇarājā hutvā nibbatti, eko tāvatiṃsabhavane sakko hutvā nibbatti, eko dhanañcayakorabyarañño aggamahesiyā kucchimhi nibbattīti catunnampi janānaṃ paṭisandhiyaṃ kusalakammeneva pavattabhāvo vutto yadi kusalakammena bhaveyya, ‘‘kusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo’’ti imissāpi paṭṭhānapāḷiyā ahetukānampi paṭisandhikkhaṇe kammapaccayabhāvo vutto bhaveyya, na panevaṃ vattabbaṃ atha kathañcidaṃ paccetabbanti. Vuccate, nikantiyā balavattā sattavidhamethunasaṃyogattā ca aparisuddhā tesaṃ kusalacetanā, aparisuddhāyeva sugatibhūmiyaṃ janetuṃ na sakkonti. Duggatibhūmiyaṃ pavattamānāpi kammā yūhanakāle taṃ taṃ bhūmipatthanā taṇhāsampayuttāpubbabhāgacetanā balena tesu tiracchānabhūmīsu nibbattanti, na aññena akusalena. Evañhi patthitapatthanā siddhāpi bhaveyya. Yadi aññena akusalakammena bhaveyya, icchitapatthanāpi asiddhāva bhaveyya. Nikantica nāmesā balavajhānasampayuttacetanāpi paṭibāhituṃ sakkā tathā hi gopakadevadattassa ācariyasamaṇo jhānabalena brahmabhūmīsu anibbattitvā jhānaṃ paṭibāhitvā aññakammena gandhabbadevesuyeva uppajjati ‘‘sīlavato hi bhikkhave cetopaṇidhi samijjhati visuddhattā’’ti tesaṃ vitthāro dīghanikāye āgato, atthikehi tattha oloketabbo. Sattavidhamethunasaṃyogavasenāpi sattā dukkhato na muccanti vuttañhi bhagavatā ‘‘idha brāhmaṇa ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvaya samāpattiṃ samāpajjati, api ca kho mātugāmassa ucchādanaṃ nhāpanaṃ parimaddanaṃ sambāhanaṃ sādiyati, so tadassādeti taṃ nikāmeti, tenacavittiṃ āpajjati. Idampikho brāhmaṇabrahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. Ayaṃ vuccati brāhmaṇa aparisuddhaṃ brahmacariyaṃ carati. Saṃyutto methunasaṃyogena na parimuccati jātiyā jarāmaraṇena…pe… na parimuccati dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇovā…pe… paṭijānamāno. Na heva kho mātugāmenasaddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, na pi mātugāmassa ucchādanaṃ…pe… sādiyati, api ca kho mātugāmena saddhiṃ saṃjagghati saṃkīḷati saṃkeḷāyati, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā…pe… na heva kho mātugāmena saddhiṃ samāpajjati. Napi mātugāmassa ucchādanaṃ sādiyati. Napi mātugāmena saddhiṃ saṃjagghati saṃkīḷati saṃkeḷāyati. Apica kho mātugāmassa cakkhuṃ upanijjhāyati pekkhati, so tadassādeti…pe… dukkhasmāti vadāmi.

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因为在《一切欢喜》律注大品中将说："'诸比丘，畜生'在这里，无论是龙或者金翅鸟青年等任何一个，乃至包括帝释天王，任何非人类都应在此义理中理解为畜生。"因此说"畜生是指任何非人类存在。"
这里问：如果龙和金翅鸟因结生而低劣，那为何在《毗豆梨本生经》中四个人在龙、金翅鸟、帝释、檀耶阇拘楼婆的住处，希求各自的地位而行布施等功德，其中一人命终后与妻儿在龙宫成为龙王，一人在金翅鸟境沙罗树宫成为金翅鸟王，一人在三十三天成为帝释，一人生在檀耶阇拘楼婆王第一王后腹中，说四人的结生都是以善业而转生？若是以善业，"善思是诸蕴异熟和所造色的业缘"，此发趣论文中也说无因者在结生刹那有业缘性，但不应如此说，那么如何接受这个呢？
答：因爱着强烈及有七种淫欲结合，他们的善思不清净，不清净者不能生在善趣地。即使在恶趣地转生的业，在造作时以对各地的希求爱着相应的前分思力量，在那些畜生地出生，不是以其他不善业。如是所希求的愿望也能成就。若以其他不善业，所欲的愿望也不能成就。这爱着即使与强力禅那相应的思也能障碍，如瞿波迦提婆达多的师父以禅那力不生梵界，障碍禅那以其他业只生在乾闼婆天，如说"诸比丘，持戒者的心愿能成就，因清净的缘故"，其详细在长部中来，有需要者应在那里查看。
以七种淫欲结合，众生不能脱离苦，因为世尊说："在此，婆罗门，某沙门或婆罗门自称完全梵行者，虽然不与女人二根交合，但是接受女人涂油、沐浴、按摩、抚摸，他喜爱它、欲求它、以此得满足。婆罗门，这也是梵行的破损、裂缺、斑点、污点。婆罗门，这称为行不清净梵行，结合淫欲结合，不能解脱生、老死...不能解脱苦，我说。再者，婆罗门，在此某沙门或婆罗门...自称...虽然不与女人二根交合，也不接受女人涂油...但是与女人一起笑、戏、玩乐，他喜爱它...不能解脱苦，我说。再者，婆罗门，在此某沙门或婆罗门...不与女人交合，不接受女人涂油，不与女人一起笑、戏、玩乐，但是以眼注视、观看女人，他喜爱它...不能解脱苦，我说。"

 Punaca paraṃ brāhmaṇa idhekacco samaṇovā brāhmaṇo vā…pe… na heva kho mātugāmena, na mātugāmassa, napi mātugāmena pekkhati. Api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃvā tiropākāraṃvā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā brahmaṇo vā…pe… naheva kho mātugāmena, napi mātugāmassa, napi mātugāmena, napi mātugāmassa rodantiyā vā…pe… api ca kho yānitāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni anussarati. So tadassā deti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa idhekacco samaṇo vā brahmaṇo vā…pe… na heva kho mātugāmena, napi mātugāmassa…pe… na pi yāni tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni anussarati, api ca kho gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi sahitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti…pe… dukkhasmāti vadāmi. Punaca paraṃ brāhmaṇa…pe… na heva kho mātugāmena…pe… napi anussarati gahapatiṃ vā gahapatiputtaṃ vā paricārayamānaṃ, api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapenavā brahmacariyena vā devo vā bhavissāmi devaññataro vāti, so tadassādeti , taṃ nikāmeti, tena ca vittiṃ āpajjati. Idaṃ kho brāhmaṇa brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī’’ti evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena khaṇḍādibhāvo saṅgahitoti veditabbo.


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"再者，婆罗门，在此某沙门或婆罗门...不与女人...不接受女人...不观看女人。但是听到女人的声音，在墙后或围墙后笑、说、唱、哭，他喜爱它...不能解脱苦，我说。再者，婆罗门，在此某沙门或婆罗门...不与女人...不接受女人...不与女人...不听女人哭...但是忆念过去与女人一起笑、谈、玩乐。他喜爱它...不能解脱苦，我说。
再者，婆罗门，在此某沙门或婆罗门...不与女人...不接受女人...也不忆念过去与女人一起笑、谈、玩乐，但是看见居士或居士子具足受用五种欲功德，他喜爱它...不能解脱苦，我说。再者，婆罗门...不与女人...不忆念...不看居士或居士子受用，但是以愿生某天众而修梵行：'以此戒或禁制或苦行或梵行，我将成为天神或某种天神'，他喜爱它，欲求它，以此得满足。婆罗门，这也是梵行的破损、裂缺、斑点、污点。"如是应知以利养等因的区分和七种淫欲结合而摄取破损等性质。


Mātughātake pana yena manussitthibhūtāpi ajanikā posā vanikā mātā vā mahāmātā vā cūḷamātā vā janikāpi amanussitthibhūtā mātā ghātitā, tassa pabbajjā na vāritā, na ca anantariko hoti. Tiracchānitthiyopi manussapurisamāgamma manussabhūtaṃ puttaṃ vijāyanti kontaputtā dvebhātikattherā viya tepi hi aṇḍajāyeva, tathā hi petaloke tiracchāne manusse cāti imesu tīsu bhūmīsu catasso yoniyo sambhavanti. Manussesu panettha kecideva opapātikā honti, seyyathāpi mahāpadumakumārādayo. Aṇḍajāpi konta puttā dvebhātikattherā viya. Vitthāro pana sīhaḷavatthusmiṃ oloketabbo. Ettha ca kontāti kinnarī, tassā puttā kontaputtā, sā hi rañño asokadhammarājassa kāle vanacarakena labhitvā manussasaṃvāsamāgamma dve putte vijāyitvā ‘‘idāni dārake pahāya na gamissatī’’ti saññāya vanacarako tassā potthaṃ adāsi, sā potthaṃ labhitvā pakkhanditvā sakaṭṭhānameva gatā kinnariyo hi potthaṃ vinā pakkhandituṃ na sakkonti, teneva tāpaso ‘‘mā potthaṃ assā adāsī’’ti āha. Kammapaccaya utusamuṭṭhānañhi tāsaṃ potthaṃ, rañño cakkavattissa cakkaratanaṃ viya, tathā hi cakkavattino vehāsagamanādi puññavato iddhināma, na tena cakkaratanaṃ vā hatthiassaratanaṃ vā vinā attano sabhāveneva gantuṃ sakkonti. Tattha cakkaratanaṃ rañño cakkavattissa kammabalena nibbattattā samuddamajjhe jāyamānampi kammapaccayautusamuṭṭhānaṃ nāma. Hatthiassaratanāni pana kammapaccayakammasamuṭṭhānāni nāma. Pakkhīnaṃ vehāsagamanādikā kammavipākajā iddhi. Kinnariyo pana potthaṃ vinā attano sabhāvena pakkhandituṃ na sakkonti, tasmā tāsaṃ potthaṃ kammapaccayautusamuṭṭhānanti daṭṭhabbaṃ. Keci pana devānaṃ alaṅkārā viya paṭisandhiyā saha āgatoti vadanti, na taṃ paccetabbaṃ, aṇḍajajalābujānaṃ tathā asambhavato. Kecipi pavatti kāle katanti vadanti, tampi ayuttameva, saṃsedajāpi padumagabbhevā veḷugabbhe vā nibbattā pokkharasātibrāhmaṇapadumavatīveḷuvatīdevīādayo viya. Jalābujā pana pākaṭāyeva. Yena sayaṃ tiracchānabhūtena manussitthibhūtā mātā ghātitā, sopi ānantariko na hoti tiracchānagatattā panassa pabbajjā paṭikkhittā, kammaṃ panassa bhāriyaṃ hoti, ānantariyaṃ āhacca tiṭṭhati. Manussitthiyopi tiracchānamāgamma gabbhaṃ janenti, seyyathāpi bhūridattassa mātā itthiyo hi aṭṭhahi kāraṇehi gabbhaggahaṇaṃ hoti - ajjhācārena, kāyasaṃsaggena, coḷaggahaṇena, asucipānena, nābhiparāmasanena, rūpadassanena, saddena gandhenāti. Tattha ajjhācārena sudinnassa purāṇadutiyikā gabbhaṃ gaṇhitvā pacchimabhavikaṃ suvaṇṇabimbasadisaṃ bījakaṃ nāma puttaṃ vijāyi. Kadāci ekaccā utusamaye chandarāgarattā purisānaṃ hatthagāhaveṇigāhaaṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhanti. Evaṃ kāyasaṃsaggena gabbhaggahaṇaṃ hoti. Udāyittherassa pana purāṇadutiyikā bhikkhunī taṃ asuciṃ ekadesaṃ mukhena aggahesi, ekadesaṃ coḷakeneva saddhiṃ aṅgajāte pakkhipi, sā tena gabbhaṃ gaṇhi. Evaṃ coḷaggahaṇena gabbhaggahaṇaṃ hoti. Migasiṅgatāpasassa mātā migī utusamaye tāpasassa passāvaṭṭhānaṃ āgantvā sasambhavaṃ pivi, sā tena gabbhaṃ gaṇhitvā migasiṅgaṃ nāma tāpasadārakaṃ vijāyi. Evaṃ asucipānena gabbhaggahaṇaṃ hoti.

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关于杀母者，若杀作为人类女性的非生母养母、继母、大姨母、小姨母，或作为非人女性的生母，不禁止其出家，也不成为无间罪。畜生女性与人类男性结合也能生出人类之子，如金翅鸟之子两兄弟长老，他们也是卵生者。因为在饿鬼界、畜生界、人界这三界中有四种生类。在人中只有一些是化生，如大莲花王子等。卵生者如金翅鸟之子两兄弟长老。详细内容应在僧伽罗故事中查看。
这里"金翅"是指紧那罗女，她的儿子称为金翅子。在阿育法王时，一个猎人得到她后与人类结合生下两个儿子。认为"现在她不会丢下孩子离去"，猎人给了她翅膀。她得到翅膀后飞走回到自己的地方。因为紧那罗女没有翅膀不能飞，所以隐士说"不要给她翅膀"。她们的翅膀是业缘的时节所生，如转轮王的轮宝。如是转轮王的空中飞行等是福德神通，不能没有轮宝或象马宝而仅凭自性行走。其中轮宝因转轮王的业力而生，即使生在海中也称为业缘时节所生。象马宝则称为业缘业所生。鸟类的空中飞行等是业异熟生神通。但紧那罗女没有翅膀不能凭自性飞行，所以应知她们的翅膀是业缘时节所生。
有些人说如诸天的装饰品一样与结生同来，这不应接受，因为卵生湿生者不可能如此。有些说是在现世所作，这也不合理。湿生者也在莲胎或竹胎中出生，如莲华足婆罗门、莲华妃、竹华妃等。胎生者则显而易见。若作为畜生者杀作为人类女性的母亲，也不成为无间罪，但因是畜生而禁止出家，但他的业很重，接近无间罪。人类女性也能与畜生结合而怀孕，如布利达多的母亲。
女人因八种原因受孕：交合、身体接触、衣物接触、饮不净、触脐、见相、声音、香味。其中以交合，善生的前妻受孕生下名为种子的儿子，如黄金像般是最后有者。有时某些女人在经期对男人有欲贪，接受男人握手、握发、抚摸肢体而受孕，如是以身体接触受孕。优陀夷长老的前妻比丘尼用口含取他的不净的一部分，一部分连同衣物放入生殖器，她因此受孕。如是以衣物接触受孕。鹿角隐士的母亲鹿在经期来到隐士小便处饮有精的尿，她因此受孕生下名为鹿角的小隐士。如是以饮不净受孕。

 Sāmassa pana bodhisattassa mātā utusamaye nābhiparāmasanena gabbhaṃ gaṇhitvā sāmatāpasadārakaṃ vijāyi, evaṃ maṇḍabyassa ca caṇḍapajjo tassa ca mātā utusamaye nābhiparāmasanavasena, tattha ca diṭṭhamaṅgalikāya nābhiparāmasanena maṇḍabyassa nibbatti ahosi. Caṇḍapajjotassa mātu nābhiyaṃ vicchiko pharitvā gato, tena caṇḍapajjotassa nibbatti ahosi. Idhekaccā itthī utusamaye purisasaṃsaggaṃ alabhamānā chandarāgavasena antogehegatāva purisaṃ upanijjhāyati, rājorodho viya, sā tena gabbhaṃ gaṇhāti. Evaṃ rūpadassanena gabbhaggahaṇaṃ hoti. Balākāsu pana purisonāma natthi, tā utusamaye meghasaddaṃ sutvā gabbhaṃ gaṇhanti. Gāvīeva vā kadāci usabhagandhena gabbhaṃ gaṇhanti. Evaṃ gandhena gabbhaggahaṇaṃ hoti. Evaṃ aṭṭhahi kāraṇehi itthiyo gabbhaṃ gaṇhanti. Ettha ca pitusadisāyeva puttā honti, tasmā bhūridattādayo dhataraṭṭhaṃ nāgarājānaṃ paṭicca nāgāyeva honti. Caṇḍapajjotassa pana vicchikaṃ paṭicca manusso jāto, sambhavena ajātattā. Pitughātakepi eseva nayo.

Arahantaghātako pana amanussa arahantadevataṃ vā manussajātiyaṃ vā avasesaṃ ariyapuggalaṃ ghātetvā anantariyo na hoti, pabbajjāpissa na vāritā, kammaṃ pana balavaṃ hoti. Tiracchāno pana amanussaarahantampi ghātetvā ānantariko na hoti, kammaṃ pana bhāriyaṃ tiracchānagatattā panassa pabbajjā vāritā. Bhikkhunidūsakasaṅghabhedakāni pākaṭāyeva.

Lohituppādako pana yo tathāgatassa abhejjakāyatāya parūpakkamena cammaṃ chinditvā lohitaṃ paggharituṃ na sakkoti, sarīrassa pana antoyeva ekasmiṃ ṭhāne lohitaṃ samosarati, āghātena patubbanamānaṃ sañcitaṃ hoti, tassa bahu apuññaṃ pasavati, ānantariko ca hoti, pabbajjāpissa vāritā, seyyathāpi devadatto. Yo pana jīvako viya rogavūpasamanatthaṃ phāletvā pūtimaṃsañca lohitañca nīharitvā phāsuṃ karoti, ayaṃ lohituppādako na hoti, bahupuññaṃ pasavati brahmapuññaṃ pasavati, seyyathāpi jīvakokomārabhacco.


我来为您翻译这段巴利文：
娑摩菩萨的母亲在经期以触摸脐部受孕生下娑摩小隐士，如是曼达比和旃陀跋阇其母在经期以触摸脐部，其中见吉祥女以触摸脐部而有曼达比的出生。旃陀跋阇的母亲脐部被蝎子爬过，因此有旃陀跋阇的出生。在此某些女人在经期得不到男人接触，以欲贪在屋内注视男人，如宫女，她因此受孕。如是以见相受孕。
在白鹭中没有所谓的雄性，它们在经期听到雷声而受孕。或者有时母牛闻公牛气味而受孕。如是以香味受孕。如是女人以八种原因受孕。这里儿子都与父亲相似，所以布利达多等依持国龙王而成为龙。但旃陀跋阇依蝎子而生为人，因为未以结合而生。关于杀父者也是这个道理。
杀阿罗汉者若杀非人阿罗汉天神或在人类中的其余圣者，不成为无间罪，也不禁止其出家，但业力强大。但畜生即使杀非人阿罗汉也不成为无间罪，但业很重，因为是畜生而禁止出家。污比丘尼和破僧很显然。
出佛身血者，因如来身体不可破坏，以他人加害割破皮肤不能使血流出，但在身体内的某处血液凝聚，以恶意而显现积聚，这造作许多非福，成为无间罪，也禁止其出家，如提婆达多。但如耆婆为了治病而切开，取出腐肉和血液使安乐，这不是出血者，造作许多福德、梵福，如耆婆童子医生。


Ubbhatobyañjanako pana itthi-purisavasena duvidho tattha itthiubhatobyañjanakassa itthinimittaṃ pākaṭaṃ, purisanimittaṃ paṭicchannaṃ. Purisaubhatobyañjanakassa purisanimittaṃ pākaṭaṃ, itthinimittaṃ paṭicchannaṃ. Itthiubhatobyañjanakassa itthīsu purisattaṃ karontassa itthinimittaṃ paṭicchannaṃ hoti, purisanimittaṃ pākaṭaṃ hoti. Purisaubhatobyañjanakassa purisānaṃ itthibhāvaṃ upagacchantassa purisanimittaṃ paṭicchannaṃ hoti, itthinimittaṃ pākaṭaṃ. Itthiubhatobyañjanako sayañca gabbhaṃ gaṇhāti, parañca gaṇhāpeti. Purisa ubhato byañjanako pana sayaṃ na gaṇhāti, paraṃ gaṇhāpeti. Idameva tesaṃ nānākaraṇaṃ. Ubhatobyañjananti cettha ‘‘byañjananti nimittaṃ. Ubhato byañjanaṃ assa atthīti viggahena ‘‘ubhatobyañja’’nti vakkhatha, ekassa dve indriyāni honti, atha ekamevāti. Ekameva na dve, ‘‘yassa itthindriyaṃ uppajjati, tassa purisindriyaṃ uppajjatīti no. Yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatīti noti ekasmiṃ santāne indriya dvayassa paṭisevitattā. Tañca kho itthiubhatobyañjanakassa itthindriyaṃ, purisaubhatobyañjanakassa purisindriyamevāti. Yadi ekameva indriyaṃ, evaṃ ubhatobyañjanakabhāvo kathaṃ siyā. Indriyaṃ byañjanakāraṇanti vuttaṃ, tañca tassa natthīti. Vuccate na itthindriyaṃ purisabyañjanassa kāraṇaṃ, tathā purisindriyampi itthibyañjanakassa, kasmā sadā abhāvatoti, tathā hi itthi ubhatobyañjanakassa yadā itthiyā rattaṃ hoti, tadā purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ tathā purisaubhatobyañjanakassapi. Yadi tesaṃ indriyadvayaṃ byañjanānaṃ kāraṇaṃ bhaveyya, sadā byañjana dvayaṃ ekato tiṭṭheyya na pana tiṭṭhati, tasmā ekameva indriyanti niṭṭhametthāva gantabbaṃ. Byañjanakāraṇaṃ indriyaṃ pahāya rāgacittamevettha byañjanadvayassa kāraṇanti daṭṭhabbaṃ, tasmā itthiubhatobyañjanako sayampi gabbhaṃ gaṇhāti, parampi gaṇhāpeti, purisaubhatobyañjanako paraṃ gaṇhāpeti, sayaṃ pana na gaṇhāti, itthindriyasamaṅgisseva gabbhasambhavatoti. Kurundiyaṃ pana ‘‘yadi paṭisandhiyaṃ purisaliṅgaṃ, pavatte itthiliṅgaṃ nibbattati, yadi paṭisandhiyaṃ itthiliṅgaṃ, pavatte purisaliṅgaṃ nibbatī’’ti paṭisandhiyaṃ liṅgasambhavo vutto, so ayuttova. Kasmā, pavattiyaṃyeva itthiliṅgādīni samuṭṭhahanti. Paṭisandhiyameva samuṭṭhāti, na liṅgādīni. Indriyameva liṅganti na sakkā vattuṃ, indriyaliṅgānaṃ bhinnasabhāvattā, yathā ca bīje sati rukkho sambhavati, nāsati, evameva indriye sati liṅgādīni sambhavanti bījasadisañhi indriyaṃ, rukkhasadisāni liṅgādīni evameva tesu puggalesu paṇḍakādayo ekādasapuggalā tasmiṃ yeva bhave niyāmaṃ okkamituṃ na arahanti, tasmā abhabbā nāma. Ūnavīsati antimavatthuajjhāpannapubbā dve upasampadāya avatthumattameva, upanissaye sati tasmiṃyeva bhave niyāmaṃ okkamituṃ arahanti, tasmā bhabbānāma honti.

Vatthusampattikathā niṭṭhitā.

Ñattisampatti nāma.

‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahitaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti.


我来为您翻译这段巴利文：
双性人以女性和男性分为两种。其中女双性人的女性器官明显，男性器官隐藏。男双性人的男性器官明显，女性器官隐藏。当女双性人对女性表现男性性行为时，女性器官隐藏，男性器官明显。当男双性人对男性表现女性性质时，男性器官隐藏，女性器官明显。女双性人能自己怀孕，也能使他人怀孕。但男双性人自己不能怀孕，只能使他人怀孕。这是他们的区别。
这里"双性"中，"性"是指性器官。"具有双性"是说"他有双性"的解释，称为"双性"。一个人有两种根，还是只有一种？只有一种不是两种，"若生起女根，是否生起男根？不是。或者若生起男根，是否生起女根？不是。"因为在一个相续中不能兼有两种根。而且女双性人只有女根，男双性人只有男根。若只有一种根，那么如何成为双性人？已说根是性相的原因，而他没有这个。
答：女根不是男性相的原因，同样男根也不是女性相的原因，为什么？因为不是常有。如是当女双性人对女性有欲时，男性相明显，女性相隐藏，男双性人也是如此。若他们的两种根是性相的原因，两种性相应常时同在，但并非如此，所以应在此得出结论：只有一种根。应知舍弃根作为性相的原因，这里欲心才是双性相的原因。所以女双性人自己能怀孕也能使他人怀孕，男双性人能使他人怀孕但自己不能怀孕，因为只有具女根者能怀孕。
但在《古氏义注》中说："若结生时是男相，现世生起女相，若结生时是女相，现世生起男相"，说性相在结生时产生，这是不合理的。为什么？因为女相等只在现世生起。在结生时生起的只是根，不是性相等。不能说根就是性相，因为根和性相性质不同。如有种子树才生长，无则不生，如是有根性相等才生起，因为根如种子，性相等如树。如是在那些人中，黄门等十一种人在那一世不能证入决定，所以称为不能得者。未满二十岁和曾犯极重罪的两种人只是具足戒的不合格事，若有近依，在那一世能证入决定，所以称为能得者。
事项圆满论述完毕。
羯磨圆满即：
"松音和紧音，长音和短音，
重音和轻音，鼻音，
相连和分立和离声，
十种是文字的区别认知。"


Evaṃ vuttaṃ dasavidhaṃ byañjanaṃ apekkhitvā vā evaṃ asakkontenāpi sithiladhanita vimuttaniggahitavasena vuttāni byañjanāni akopetvā vā duruttaṃ vā akatvā vuttaṃ ñattisampatti nāma. Ñattivipatti nāma sabbaso ñattiṃ aṭṭhapetvā vā vatthusaṅghapuggalañattīnaṃ aparāmasanāni pacchā ñattiṭṭhapanañcāti ime tāva pañca ñattidosā. Tattha ayaṃ itthanāmoti upasampadāpekkhassa api akittanaṃ vatthuaparāmasanaṃ nāma. Suṇātu me bhante saṅghoti ettha suṇātu me bhanteti vatvā saṅghoti abhaṇanaṃ saṅghaaparāmasanaṃ nāma. Itthannāmassa upasampadāpekkhoti upajjhāyassa akittanaṃ puggalaaparāmasanaṃ nāma. Sabbena sabbaṃ ñattiyā anuccāraṇaṃ ñattiaparāmasanaṃ nāma. Paṭhamaṃ kammavācaṃ niṭṭhāpetvā esā ñattīti vatvā khamati saṅghassāti evaṃ ñatti kittanaṃ pacchā ñattiṭṭhapanaṃ nāma. Iti ime pañca ñattidosā ñattivipatti nāma. Imehi dosehi vimuttāya ñattiyā sampannaṃ ñattisampatti nāma.

Ñattisampattikathā niṭṭhitā.

这是完整的中文直译：
如此所说的十种音声要素，或者考虑到无法如此进行时，也不违背松音、浊音、解脱音、鼻音等音声要素，或者不造成错误发音，这就称为白羯磨成就。所谓白羯磨过失，即完全不立白羯磨，或者不涉及事项、僧团、人物之白羯磨，以及后置白羯磨等这五种白羯磨过失。其中，不宣说"某某名"这位求受具足戒者，称为不涉及事项。在"大德僧团请听"这里，说了"大德请听"之后不说"僧团"，称为不涉及僧团。不宣说"某某名的求受具足戒者"之依止师，称为不涉及人物。完全不诵白羯磨，称为不涉及白羯磨。先完成羯磨文后说"这是白羯磨"，然后说"僧团是否同意"，如此宣说白羯磨称为后置白羯磨。如是这五种白羯磨过失称为白羯磨过失。远离这些过失的白羯磨称为白羯磨成就。
白羯磨成就之论终。


Anusāvanasampatti nāma vatthu saṅghapuggalānaṃ aparāmasanāni, sāvanāya hāpanaṃ, akāle sāvananti ime pañca anusāvanadose vajjetvā kathanaṃ anusāvanasampatti nāma. Tattha vatthādīnaṃ aparāmasanāni ñattiyaṃ vuttasadisāneva. Tīsu pana anusāvanāsu yattha katthaci etesaṃ aparāmasanaṃ aparāmasanameva. Sabbena sabbaṃ pana kammavācaṃ avatvā catukkhattuṃ ñattikittanameva vā kammavācabbhantarepi cattāri byañjanāni kopetvā vā akkharassa vā padassa vā duruccāraṇaṃ vā katvā sāvanaṃ sāvanāya hāpanaṃ nāma, tathā hi sithiladhanitavimuttaniggahitavasena cattāri byañjanāni antokammavācāya kammaṃ kopenti. Tattha ‘‘suṇātu me ti sithile vattabbe suṇāthu me’’ti vacanaṃ sithile dhanitaṃ nāma. ‘‘Bhante’’ti vattabbe bhanteti vacanaṃ dhanite sithilaṃ nāma. ‘‘Suṇātu esā ñattī’’ti vattabbe ‘‘suṇantu esaṃ ñattī’’ti vacanaṃ vimutte niggahitaṃ nāma. ‘‘Pattakalla’’nti vattabbe ‘‘pattakallā’’ti vacanaṃ niggahite vimuttaṃ nāma. Evaṃ imāni cattāri byañjanāni antokammavācāya kammaṃ dūsenti. Imāni cattāri akopetvā vadantenāpi aññasmiṃ akkhare vattabbe aññaṃ akkharaṃ vadanto duruttaṃ karoti nāma. Itaresu dīgharassādīsu chasu ṭhānesu dīghaṭṭhāne dīghaṃ, rassaṭṭhāne rassamevāti evaṃ yathāṭhāne taṃ tadeva akkharaṃ bhāsantena anukkamāgataṃ paveṇiṃ avināsetvā kammavācā kātabbā. Sace pana evaṃ akatvā dīghe vattabbe rassaṃ, rasse vattabbe dīghaṃ vadati, tathā garuke vattabbe lahukaṃ, lahuke vattabbe garukaṃ vadati. Sambandhe vā vattabbe vavatthitaṃ, vavatthite vā vattabbe sambandhaṃ vadati, evampi kammavācā na kuppati. Imāni cha byañjanāni kammaṃ na kopenti. Idameva ācariyānaṃ samānakathā. Apare pana idāni byañjanāni antokammavācāya kammaṃ dūsentīti vadanti, evaṃ sati anupasampannāva bahutarā bhaveyyuṃ, vīmaṃsitvā pana gahetabbaṃ. Suṭṭhutarā vā kammavācā sikkhitabbā. Sāvanāya anokāse paṭhamaṃ ñattiṃ aṭṭhapetvā anusāvanaṃ akāle sāvanaṃ nāma. Iti imehi dosehi vimuttāya anusāvanāya sampannaṃ anusāvanasampattisampannaṃ nāma. Yadi pattacīvararahitaṃ puggalaṃ upasampādeti, ‘‘paripuṇṇassa pattacīvara’’nti anusāvanāya katattā kammakopo na hoti, kārakasaṅgho pana sātisāro tenevāha vimativinodaniyampi pattacīvarānaṃ abhāvepi’paripuṇṇassa pattacīvara’nti kammavācāya sāvitattā kammakopaṃ avatvā dukkaṭameva vuttanti. Sace anupajjhāyako upasampādeti, ‘‘itthannāmassa upasampadāpekkho, itthannāmena upajjhāyenā’’ti vā upajjhāyaṃ sāveti, sūpasampannova hoti. Upajjhāyaṃ na sāveti nupasampanno. Vakkhati hi vimativinodaniyaṃ ‘‘kammaṃ na kuppatīti idaṃ upajjhāyābhāvepi itthannāmassa upasampadāpekkho itthannāmena upajjhāyenā’’ti matassa vā vibbhamantassa vā purāṇaupajjhāyassa vā yassa kassaci avijjamānassāpi nāmena sabbattha upajjhāyakittanassa katattā vuttaṃ. Yadi hi upajjhāyakittanaṃ na kareyya,’puggalaṃ na parāmasatī’ti vuttakammavipattieva siyā, teneva pāḷiyaṃ ‘‘anupajjhāyakanti vutta’’nti.

这是完整的中文直译：
所谓宣告成就，即避免以下五种宣告过失：不涉及事项、僧团、人物，减损宣告，不当时宣告，这称为宣告成就。其中不涉及事项等与前述白羯磨中所说相同。而在三次宣告中，在任何地方不涉及这些都是不涉及。完全不诵羯磨文而只宣说四次白羯磨，或在羯磨文中违背四种音声要素，或错误发音音节或词语而进行宣告，称为减损宣告。如是，在羯磨文中松音、浊音、解脱音、鼻音等四种音声要素会破坏羯磨。其中，应说"请听我"（松音）而说"请听我"（浊音）称为松音说成浊音。应说"大德"（浊音）而说"大德"（松音）称为浊音说成松音。应说"请听此白羯磨"而说"请听彼白羯磨"称为解脱音说成鼻音。应说"适时"而说"适时"（变化音）称为鼻音说成解脱音。如是这四种音声要素在羯磨文中会污损羯磨。即使不违背这四种音声要素，在应说某个音节时说了另一个音节，这就称为错误发音。在其他六种情况，即长音、短音等中，长音处应说长音，短音处应说短音，如是在相应处说相应的音节，不破坏传承次序而作羯磨文。如果不这样做，在应说长音处说短音，在应说短音处说长音，同样在应说重音处说轻音，在应说轻音处说重音，在应说连音处说分音，在应说分音处说连音，如此羯磨文也不会破坏。这六种音声要素不会破坏羯磨。这是诸大师的共同说法。其他人则说现在音声要素在羯磨文中会污损羯磨，如果是这样，未受具足戒者就会很多，应当仔细考察后再接受。或者应当更好地学习羯磨文。不在宣告时机，先不立白羯磨而宣告，称为不当时宣告。如是远离这些过失的宣告称为具足宣告成就。如果为没有钵衣的人授具足戒，由于在宣告中说了"具足钵衣"，不会破坏羯磨，但作羯磨的僧团有过失。因此在《疑惑消除》中说：即使没有钵衣，因为在羯磨文中宣说"具足钵衣"，不说破坏羯磨，只说突吉罗。如果无依止师授具足戒，而宣说"某某名求受具足戒者，某某名为依止师"，也是善受具足戒。不宣说依止师则非受具足戒。因为《疑惑消除》中将说："羯磨不破坏"，这是因为即使没有依止师，也说"某某名求受具足戒者，某某名为依止师"，或已死亡，或还俗，或旧依止师，或任何不存在者的名字，在所有情况下都宣说依止师之故。如果不宣说依止师，就会如所说"不涉及人物"的羯磨过失，因此在圣典中说"无依止师"。

 Sace saṅghupajjhāyena gaṇupajjhāyena upasampādeti, kārakasaṅgho sātisāro, kammaṃ pana na kuppati, vakkhati hi vimativinodaniyaṃ ‘‘saṅghena upajjhāyenā’’ti ayaṃ itthannāmo saṅghassa upasampadāpekkho, itthannāmo saṅghaṃ upasampadaṃ yācati. Saṅghena upajjhāyenā’’ti evaṃ kammavācāya saṅghameva upajjhāyaṃ kittetvāti attho. Evaṃ’gaṇena upajjhāyenā’ti etthāpi ayaṃ itthannāmogaṇassa upasampadāpekkho’ti ādinā yojanā veditabbā. Evaṃ vuttepi kammaṃ na kuppati eva, dukkaṭasseva vuttattā, aññathā so ca puggalo anupasampannoti vadeyyā’ti. Sace paṇḍakādinā anupasampannakena upajjhāyena upasampādeti, te vajjetvā pañcavaggādigaṇo hatthapāsaṃ avijahitvā pūrati, kammaṃ na kuppati, kārakasaṅgho pana sātisāro tena vuttaṃ vimativinodaniyaṃ ‘‘paṇḍakādīhi upajjhāyehi kariyamānesu paṇḍakādikena vināva pañcavaggādigaṇo pūrati, kammaṃ na kuppati. Itarathā kuppatī’’ti. Sace cattāro ācariyā ekato anusāventi, ettha pana kathanti vuccate, sabbaaṭṭhakathāsu dvīhi vā tīhi vā ācariyehi visuṃ visuṃ ekena ekassāti ekappahāreneva dve tisso vā kammavācā kātabbā. Sace pana nānācariyā nānupajjhāyā honti, tissatthero sumanattherassa saddhivihārikaṃ, sumanatthero tissattherassa saddhivihārikaṃ anusāveti, gaṇapūrakā honti vaṭṭati. Sace pana nānupajjhāyā honti, eko ācariyo hoti, natveva’nānupajjhāyenā’ti paṭikkhittattā na vaṭṭatīti ettakameva vuttaṃ. Catunnaṃ pana janānaṃ vicāraṇakathāya nāpi kammavipattichāyā dissati, tathāpi na kattabbameva, sabbaaṭṭhakathāsu avicāritattā. Sace vatthālaṅkārādisahitaparūḷhakesamassuṃ upasampādeti, sūpasampannova hoti, pacchā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetuṃ vaṭṭati terasavatthuvimuttattā sampatti yevetthapamāṇattā ca.

Anusāvanasampattikathā niṭṭhitā.

Idāni sīmavisodhaniṃ nāma, nānāganthasamāhanti imissā gāthāya saṃvaṇṇanākkamo anuppatto.

Paññāva sabbañeyyesu, dayā yassa mahesino;

Anantesupi sattesu, pavattittha yathāruci.

Tāya ussāhito satthā, bhikkhūnaṃ hitakāraṇaṃ;

Yaṃ sīmaṃ anujānāti, tattha pañho pavattati.

Dveḷhakā saṃsayā honti, dese sabbattha bhikkhavo;

Ganthāpi visamā honti, attanomatikāraṇā.

Yadi me īdisaṃ vādaṃ, sutvāvupekkhako bhave;

Pabbajjā nipphalā mayhaṃ, vare sambuddhasāsane;

Gambhīro nipuṇo attho, sabbaññujinagocaro.

Sāriputto mahāpañño, therassapi avisayo;

Kathaṃ tvaṃ sakkuṇeyyāsi, sabbaññujinagocare;

Iti me upavadeyyuṃ, dharateva mahāmuni.

Pāliphullo mahāsālo, ucco merunagūpamo;

Parinibbānakālamhi, sambuddho iccamabravi.

Mā tvaṃ ānanda rodasi, mā tvaṃ ānanda socasi;

Ahamekova nibbāyi, dharanteva bahū buddhā.

Sambuddhā caturāsīti, sahassāni imāni te;

Ovadissanti tvaṃ bhikkhu, katapuññosi hohisi.

Vare sāṭṭhakathe pāḷi, ṭhite sabbaññugocare;

Nibbutopi sambuddho, asuññova pajaṃ imaṃ.

Evāhaṃ cintayitvāna, rattidivaṃ atandito;

Dharanteyeva sambuddhe, bhinnavādo avisayo.

Taṃ vādaṃ bhindayitvāna, jahitvā vattanomatiṃ;

Vissajjissamahaṃ dāni, ciraṃ saddhammasuddhiyāti.


这是完整的中文直译：
如果由僧团依止师或众多依止师授具足戒，作羯磨的僧团有过失，但羯磨不破坏。因为《疑惑消除》中将说："'以僧团为依止师'，这某某名是僧团的求受具足戒者，某某名向僧团请求具足戒。'以僧团为依止师'，如是在羯磨文中宣说僧团为依止师的意思。如是'以众多[比丘]为依止师'也应当这样理解：'这某某名是众多[比丘]的求受具足戒者'等。即使这样说，羯磨也不破坏，因为只说是突吉罗，否则应当说那个人未受具足戒。"如果由黄门等未受具足戒者为依止师授具足戒，除去他们而五众等满足且不离开伸手所及处，羯磨不破坏，但作羯磨的僧团有过失。因此在《疑惑消除》中说："由黄门等为依止师作[羯磨]时，除去黄门等而五众等满足，羯磨不破坏。否则就破坏。"如果四位阿阇梨一起宣告，这里怎么说呢？在一切注释书中说：由二位或三位阿阇梨各自为一人，应当一次性作二或三次羯磨文。如果是不同阿阇梨不同依止师，帝须长老为须摩那长老的共住弟子宣告，须摩那长老为帝须长老的共住弟子宣告，作为满足人数者是可以的。如果是不同依止师而只有一位阿阇梨，由于已禁止"不同依止师"，是不可以的，只说到这里。关于四个人的考察之论，连羯磨过失的影子都看不到，但也不应当这样做，因为在一切注释书中都未考察过。如果为蓄留头发胡须并穿戴衣饰等的人授具足戒，也是善受具足戒，之后剃除头发胡须，披着袈裟衣是可以的，因为已离十三事且只以[羯磨]成就为准。
宣告成就之论终。
现在到了解释"净化界场为名，从诸书集成"这偈颂的次第。
智慧于一切所知，大仙具有慈悲心；
无量众生皆随意，流转于此世间中。
由此精进导师尊，为诸比丘作利益；
所允许的界场法，其中问题今当说。
比丘众在诸方域，二分疑惑常生起；
诸书义理不相同，各执己见为其因。
若闻我如是言说，仍能保持舍心者；
我于最胜佛教中，出家将成无果报。
甚深微妙之义理，唯佛遍知所行境；
舍利弗具大智慧，上座尚且非境界。
你怎能知晓通达，遍知佛陀所行境；
如是他们将诽谤，大牟尼尚在世时。
如同高大娑罗树，开花高耸似须弥；
正等觉者涅槃时，如是宣说此言教。
阿难你莫要悲伤，阿难你莫要忧愁；
虽我独入般涅槃，诸多佛陀仍住世。
八万四千正等觉，这些[佛陀]皆存在；
教导于你比丘众，你已作福当成就。
殊胜律藏有注释，住于遍知[佛]境界；
虽正等觉入涅槃，此众不空无依怙。
我如是思维此事，日夜精进不懈怠；
正等觉者住世时，异说非其所行境。
我今破除彼异说，舍离自意所执著；
为令正法久清净，当解说此[界场法]。


Tattha sīmavisodhani'nti sīmavipattijahanaṃ sīmavipattiṃ pahāya sampattilakkhaṇappakāsakaṃ pakaraṇaṃ karissanti attho. Tattha sīmāti pannarasavidhā sīmā. Katame pannarasa. Khaṇḍasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā, nigamasīmā, nagarasīmā, abbhantarasīmā, udakukkhepasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmā’ti. Tattha khaṇḍasīmā nāma pabbajjupasampadādīnaṃ saṅghakammānaṃ sukhakaraṇatthaṃ mahāsīmāya vā gāmakhette vā khaṇḍitvā paricchinditvā sammatā. Tassāvitthāro ''paṭhamaṃ nimittā kittetabbā''ti ādinā dvāsattatippabhedāya samantapāsādikāya vinayaṭṭhakathāya mahāvagge vutto, idha vuttopi tatheva vutto bhaveyya, tasmā na vakkhāma, duviññeyyaṭṭhānameva kiñciṭhānaṃ nīharitvā pākaṭaṃ karissāma. Tattha sace pana heṭṭhā uparimassa sīmāparicchedassa parato anto leṇaṃ hoti, bahi sīmā na otarati. Athāpi uparimassa sīmāparicchedassa orato bahi leṇaṃ hoti, antosīmā na otaratīti ime dve ekatthā byañjanameva nānaṃ. Ayañhetthatthouparimassa sīmāparicchedassa orimabhāgato heṭṭhā pabbatapāde umaṅgasaṇṭhānena pabbatapasse vijjhitvā leṇaṃ hoti, sīmāparicchedassa parato leṇe ca leṇassa bahibhūte heṭṭhā pabbate ca bhūmibhāge sīmā na otarati, leṇassa upariyeva sīmā hotīti. Tassa uparimassa sīmāparicchedassa orimabhāgato bahibhūte heṭṭhā pabbatapāde umaṅgasaṇṭhānena vijjhitvā pabbatapasse leṇaṃ athāpi hoti, leṇe ca leṇassa parabhūte heṭṭhā pabbate ca bhūmibhāge sīmā na otarati, leṇassa uparibhāge va sīmā hotīti. Esā ca vicāraṇā vimativinodaniyampi katā. Anto ti pabbatassa anto, pabbatamūleti attho. Tameva antosaddaṃ sīmāparicchedena visesetuṃ ‘‘uparimassa sīmāparicchedassa parato’’ti vuttaṃ. Pabbatapādaṃ pana apekkhitvā ‘‘orato’’ti vattabbepi sīmānissayaṃ pabbataggaṃ sandhāya ‘‘parato’’ti vuttanti daṭṭhabbaṃ teneva bahileṇanti ettha bahisaddaṃ visesento ‘‘uparimassa sīmāparicchedassa orato’’ti āha. Bahi sīmā na otaratīti ettha bahī ti pabbatapādeleṇaṃ sandhāya vuttaṃ. Leṇassa bahibhūte upari sīmāparicchedassa heṭṭhābhāge sīmā na otaratīti attho. Antosīmāti leṇassa ca pabbatapādassa ca anto attano otaraṇārahaṭṭhāne na otaratīti attho. Bahi sīmā na otaratīti attho, sīmā na otaratī ti cettha attano otaraṇārahaṭṭhāne leṇabhāvena sīmā sabbathā ‘‘anotaraṇameva dassitanti gahetabbaṃ. Tattha pi anotaraṇanti uparieva sīmā hotī’’ti vimativinodanī. Keci pana veḷususiro viya susirameva leṇanti vadanti, taṃ ayuttaṃ.


这是完整的中文直译：
其中"净化界场"即舍离界场过失，舍弃界场过失后将作说明成就相的论著，这是其意义。其中"界场"是十五种界场。哪十五种？破界场、近行界场、同住界场、不离宿界场、利养界场、村界场、镇界场、城界场、内部界场、水界限界场、地区界场、国界场、王国界场、洲界场、轮围界场。其中所谓破界场，是为了容易进行出家、受具足戒等僧团羯磨，在大界场或村域中划分界定而结界的。其详细内容如"首先应宣说界相"等，在七十二种分类的《一切欢喜》律注中大品已说，这里说的也会是同样的，所以我们不说，只取出一些难以理解的地方使之明显。其中如果在上部界场界限的另一边内部有洞窟，界场不下延到外部。又如果在上部界场界限的此边外部有洞窟，界场不下延到内部。这两句意义相同，只是文字不同。这里的意思是：从上部界场界限的此边下方山脚，以地道形状穿透山壁有洞窟，在界场界限的另一边的洞窟和洞窟外部的下方山地上界场不下延，只在洞窟上方有界场。从那上部界场界限的此边外部下方山脚，以地道形状穿透山壁有洞窟，在洞窟和洞窟另一边的下方山地上界场不下延，只在洞窟上部有界场。这种考察在《疑惑消除》中也做过。"内部"即山的内部，意思是山根。为了用界场界限来特指那个"内"字，说"在上部界场界限的另一边"。虽然针对山脚应该说"此边"，但考虑到依界场的山顶而说"另一边"，应当如是理解。因此在"外部洞窟"这里，为特指"外"字而说"在上部界场界限的此边"。在"界场不下延到外部"这里，"外部"是就山脚洞窟而说的。在洞窟外部上部界场界限的下方界场不下延，这是其意思。"内部界场"即在洞窟和山脚内部自己应当下延的地方不下延，这是其意思。"界场不下延到外部"的意思是，界场不下延，这里由于洞窟的缘故，界场在自己应当下延的地方完全"不下延"，应当如此理解。其中"不下延"即只在上方有界场，如《疑惑消除》所说。有些人说洞窟就像竹管那样只是孔洞，那是不正确的。


Upacārasīmā nāma gāmāraññanigamādivasā yāva brahmalokā tesaṃ tesaṃ sattānaṃ nivāsagehassa vā devavimānakapparukkhādīnaṃ vā upacārārahaṭṭhānameva upacārasīmā te idha nādhippetā, bhikkhūnaṃ avisayatāya . Yaṃ pana padesaṃ paricchinditvā pariveṇaṃ katvā pākārādiparikkhittaṃ vā katvā aparikkhittepi upacārārahaṭṭhānaṃ paricchinditvā vā yasmiṃ padese bhikkhū vasanti, ayameva upacārasīmāti adhippetā. Bhikkhūnaṃ vassūpagamanakathinatthārakaraṇaṭṭhānattā, tathā hi ‘‘kathinatthatasīmāya’’nti upacārasīmaṃ sandhāya vuttaṃ, khandhasīmāya tatruppādābhāvatoti tīsupi gaṇṭhipadesu vuttaṃ. Tatruppādenā bhatanti vihārasantakena khettavatthuādinā ābhataṃ kiñci saṅghikaṃ cīvaraṃ uppajjati, taṃ tesaṃ kathinatthārakabhikkhūnaṃ yeva bhavissatīti yojanā kātabbā. Khettavatthuādinā ti ettha ādisaddena matakacīvaraṃ vā hotu saṃghaṃ uddissa dinnaṃ vā saṅghikena vā ti mahāaṭṭhakathāyaṃ vuttaṃ. Tasmiṃ upacārasīme pavattacīvaraṃ sabbaṃ saṅgaṇhāti, teneva ‘‘tena kho pana samayena aññatarena upāsakena saṅghaṃ uddissa vihāro kārito hoti, so tassa vihārassa kate ubhatosaṅghassa akālacīvaraṃ dātukāmo hoti. Tena kho pana samayena ubhatosaṅghassa kathinaṃ atthataṃ hoti. Atha kho so upāsako saṅghaṃ upasaṅkamitvā kathinuddhāraṃ yācī’’ti imasmiṃ vatthusmiṃ ānisaṃsapasambhanatthaṃ kathinuddhāraṃ bhagavatā paññattaṃ, teneva thullanandā bhikkhunī ānisaṃsaṃ appaṭippassambhentā cīvaraṃ amhākaṃ bhavissatīti kathinuddhāraṃ paṭibāhi, tasmā kathinatthatasīmāyaṃ anuddhaṭe kathine yāva phagguṇapuṇṇamā pañca māsā etthantare matakacīvaraṃ vā hotu cātuddisaṃ saṅghaṃ uddissa matānaṃ ñātijanānaṃ vā, bhikkhāpaññattiyā vā vihāramahādikiccena vā yenakenaci ākārena saṅghikaṃ cīvaraṃ dinnaṃ hoti, taṃ sabbaṃ tesaṃ kathinatthārakabhikkhūnaṃyeva hoti. Chinnavassānaṃ vā pacchimikāya upagatānaṃ vā tattha sampattānaṃ sīmaṭṭhakabhikkhūnaṃ vā na hoti. Ajānitvā ce gaṇhanti dātabbameva. Yadi taṃ cīvaraṃ taṇḍulādikhādanīyabhojanaṃ karoti, itaresampi hotiyeva. Kasmāti ce ānisaṃsa vigatattā. Teneva gaṇapūraṇavasena sampattānaṃ chinnaṃ vassānaṃ vā pacchimikāya upagatānaṃ vā aññasmiṃ vihāre vutthavassanaṃ vā khādanīyabhojanīyādīni pāpuṇanti. Kathinatthatasāṭakassa dānakammavācā pana khaṇḍasīmāyameva vaṭṭasi. Tasmiṃ vihāre asati aññavihāre baddhasīmāya vā udakukkhepasīmādīsu vā kātabbameva.


这是完整的中文直译：
所谓近行界场，是依村、林、镇等，乃至梵世，那些众生的居所或天宫、如意树等的适合近行处就是近行界场，这些不是这里所要说的，因为不是比丘的境界。而划定区域作为住处，或者建造围墙等围护，或者即使未围护也划定适合近行的区域，比丘们住在这样的区域，这才是这里所说的近行界场。因为这是比丘们安居和敷展迦絺那衣的处所，因此说"已敷展迦絺那衣的界场"是指近行界场，因为在破界场中没有[衣物]生起，如三部义疏所说。"以生起[而得]"即由精舍所有的田地等带来的任何僧团衣物生起，那将属于那些敷展迦絺那衣的比丘们，应当如此理解。"田地等"这里的"等"字，如《大注释》中所说，包括亡者衣或专为僧团所施或僧团所有[的衣物]。在那近行界场中所生起的衣物都包含在内，因此"尔时，有一优婆塞为僧团建造精舍，他想在那精舍建成时供养两部僧团非时衣。尔时两部僧团已敷展迦絺那衣。于是那优婆塞前往僧团请求收起迦絺那衣"在这个事缘中，世尊制定收起迦絺那衣是为了遮止[衣物]利益。因此善女难陀比丘尼阻止收起迦絺那衣，说"衣物将属于我们"，不愿停止[获取]利益。所以在已敷展迦絺那衣的界场中，迦絺那衣未收起时，直到五月圆月这期间，无论是亡者衣，还是为四方僧团[所施]，或亡故亲属[所施]，或以乞食规定，或以精舍大事等任何方式所施的僧团衣物，这一切都只属于那些敷展迦絺那衣的比丘们。不属于已破安居者，或后来进入[安居]者，或在那里到来的住在界内的比丘们。如果不知而取用，应当归还。如果那衣物用来[换取]米等食物，其他人也可得到。为什么呢？因为[衣物]利益已消失。因此作为满足人数而到来的已破安居者，或后来进入[安居]者，或在其他精舍度过安居者，都可获得食物等。但是施予已敷展迦絺那衣的羯磨文只能在破界场中进行。如果在那精舍没有[破界场]，应当在其他精舍的结界场或水界限界


Kasmāti ce , tasmiṃ vihāre purimikāya upagatā kathinatthārakusalā na honti. Atthārakusalā khandhakabhāṇakattherā pariyesitvā ānetabbā. Kammavācaṃ sāvetvā kathinaṃ attharāpetvā dānañca bhuñjitvā gamissanti, ānisaṃso pana itaresaṃ vahotī’ti. Aññasīmaṭṭhakabhikkhūnampi kammavāca sāvanassa aṭṭhakathāyaṃ vuttattā. Chinnavassāvā pacchimikāya upagatā vā aññasmiṃ vihāre vutthavassāpi vā purimikāya upagatānaṃ gaṇapūraṇamattameva labhanti, ānisaṃso itaresaṃyeva hoti. Sacepi te chinnavassādayo anumodenti, bhinno kathinatthāro, idaṃ aṭṭhakathāyaṃ vicāritaṃ. Apare pana ‘‘kathinatthatasīmanti upacārasīmaṃ sandhāya vutta’’nti vuttattā upacārasīmāyameva kathinanatthāraka ñattiṃ karonti, taṃ ayuttaṃ, sodhetuṃ dukkarattā. Tathā hi upacārasīmāyameva paviṭṭhagāmasīmāyaṃ tattha otiṇṇe bhikkhū tattha pāsānayanaṃ vā bahisīmakaraṇaṃ vā ko sakkhissati. ‘‘Kathinatthatasīmāya’’nti imināpipadena kathinatthatabhāvoyeva vutto, na kathinatthatasāṭakassa dānakammavācā, sā ca vicāraṇā kammacatukkena dīpetabbā. Tattha apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammanti. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā saṅghaṃ kittetvā ‘‘ruccati saṅghassā’’ti tikkhuttuṃ anusāvetvā kattabbaṃ vuccati. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbaṃ kammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anusāvanāyāti evaṃ ñattidutiyāya anusāvanāya kattabbaṃ kammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anusāvanāhīti evaṃ ñatticatutthāhi tīhi anusāvanāhi kattabbaṃ kammaṃ. Tattha apalokanakammaṃ phalabhājanakālādīsu lahukakammeyeva labbhati. Kathinatthatasāṭakadānepi anatthateyeva kathine tato bahuānisaṃsacīvarasāṭakaṃ labhitvā teneva sāṭakena attharitabbā, puna kammavācāya dānakiccaṃ natthi apalokanakammena saṅghassa anumatiyā dātabbaṃ. Kathinatthatasāṭakadānakammavācā ekā ce vaṭṭati. Puna kamma vācāyakiccaṃ natthi. Ñattikammaṃ pana dhammasaṅgāhakakāle mahākassapattherādīhi attanāva attānaṃ sammannanakāle lahukakammeyeva labbhati. Ñattidutiyakammaṃ pana sīmāsammuti, sīmāsamūhanaṃ, kathinadānaṃ, kathinuddhāro, kuṭivatthudesanā, vihāravatthudesanāti imāni cha garukammāni apaloketvā kātuṃ na vaṭṭati. Ñattidutiyakammavācaṃ sāvetvāva kātabbaṃ. Ito paresu cīvaravippavāsasammutiādīsu ñattidutiyakammesu apaloketvāpi kātabbaṃ, lahukakammattā. Ñatticatutthakammaṃ pana idāni upasampadākammaṃ idāni cattāri kammāni baddhasīmāya vā, tasmiṃ asati udakukkhepasīmāya vā sodhetuṃ asakkonte sati abaddhasīmāya vā kātabbameva. Apare evaṃ vadanti ‘‘kuṭivatthukāravihāravatthukārakāle tāni kuṭivihāravatthūni kathaṃ sīmaṭṭhā kātuṃ sakkhissanti, tasmā tattha tattheva kuṭivihārakaraṇaṭṭhāneyeva kātabba’’nti, taṃ tesaṃ vacanamattameva, na sārato paccetabbaṃ.

这是完整的中文直译：
为什么呢？因为在那精舍前安居期入住的人不善于敷展迦絺那衣。应当寻找善于敷展者犍度诵者长老们前来。[他们]宣说羯磨文，令[他们]敷展迦絺那衣，享用供养后将离去，但利益归于其他人。因为在注释书中说到其他界内比丘们也可宣说羯磨文。已破安居者或后安居期入住者或在其他精舍度过安居者只获得作为前安居期入住者的满足人数[的资格]，利益只属于其他人。即使那些已破安居等人随喜，迦絺那衣的敷展也已破坏，这在注释书中已考察。其他人则因为说"已敷展迦絺那衣的界场是指近行界场"而在近行界场作迦絺那衣敷展的表白，那是不正确的，因为难以清净。如是在近行界场中进入村界场时，谁能让进入那里的比丘们在那里搬运石头或作外界呢？"已敷展迦絺那衣的界场"这句话只是说明已敷展迦絺那衣的状态，不是施予已敷展迦絺那衣的羯磨文，那种考察应当用四种羯磨来说明。即告白羯磨、单白羯磨、白二羯磨、白四羯磨。其中所谓告白羯磨，是指清净界内僧团，带来应与欲者的欲，以和合僧团的同意，宣说僧团后，说"僧团是否同意"三次宣告而作。所谓单白羯磨，是如上所说以和合僧团的同意，以一白而作的羯磨。所谓白二羯磨，是如上所说以和合僧团的同意，以一白一羯磨，即以白为第二的宣告而作的羯磨。所谓白四羯磨，是如上所说以和合僧团的同意，以一白三羯磨，即以白为第四的三次宣告而作的羯磨。其中告白羯磨只适用于分果等轻羯磨。在施予已敷展迦絺那衣时，当迦絺那衣未敷展时，获得那具有多种利益的衣料后，应当用那衣料敷展，不需要再用羯磨文施予，应当以告白羯磨得到僧团同意而施予。施予已敷展迦絺那衣的羯磨文若是一次则可以。不需要再作羯磨文。而单白羯磨只适用于结集法时大迦叶长老等自己认可自己时的轻羯磨。而白二羯磨中的结界、解界、施予迦絺那衣、收起迦絺那衣、指定小屋地、指定精舍地这六种重羯磨不可以告白而作。必须宣说白二羯磨文而作。此外在衣物离宿认可等白二羯磨中也可以告白而作，因为是轻羯磨。而白四羯磨即现在的受具足戒羯磨，现在这四种羯磨应当在结界场中作，若无则在水界限界场中作，若无法清净则在未结界场中作。其他人这样说："在作小屋地和精舍地时，界内的人怎能作那些小屋和精舍地呢？因此应当在各自的小屋精舍建造处作"，那只是他们的说法而已，不应当当真。

 Vatthuparāmasanamevettha pamāṇaṃ, tathā hi saṅghakuṭivatthuṃ olokentaṃ yācatityādinā vatthuparāmasanaṃ katvā heṭṭhā vatthuñattidose ca vipatti lakkhaṇe ca vajjetvā ñattidutiyakammena sammatabhikkhūhi tattha kuṭivihāraṭṭhānaṃ gantvā oloketabbaṃ teneva pāḷiyaṃ ‘‘tehi sammatehi bhikkhūhi tattha gantvā kuṭivatthu oloketabba’’nti vuttaṃ. Aññathā pattacīvaravirahitaṃ puggalaṃ vā anupajjhāyakaṃ vā katvā upasampādentehi ‘‘paripuṇṇassa pattacīvara’’nti vā ‘‘itthannāmassa upasampadāpekkho, itthannāmena upajjhāyenā’’ti kammavācāya sāvitepi kammassa asijjhanaṃ bhaveyya. Apare evaṃ vadanti ‘‘sīmāsammutikāle pana kataṃ, tathā hi sīmāsammutikāle bhikkhū tasmiṃ yeva ṭhāne ṭhatvā kammavācaṃ sāventi, tasmimpi ṭhāne abaddhasīmāva hoti. Yadi baddhasīmā bhaveyya, sīmajjhottharaṇaṃ vā sīmasambhedo vā siyā’’ti. Saccaṃ, tathāpi taṃ sīmāsammutiṭṭhānaṃ bhujissaṃ katvā sīmasammutikammassakatattā visuṃgāme sammatānaṃ bhikkhūnaṃ gāmasīme ṭhitā bhikkhū kammaṃ kopetuṃ na sakkonti. Yadi sīmasammutiṭṭhānaṃ bhujissaṃ katvāva sīmaṃ sammanneyya, kathaṃ bhagavato dharamānakāle chabbaggiyā bhikkhu yathāsukhaṃ sīmaṃ sammannissantīti na panevaṃ daṭṭhabbaṃ tathā hi vāsākhā migāramātāpi navakoṭīhi bhūmiṃ gaṇhitvā pubbārāmaṃ nāma mahā vihāraṃ kāresi, tathā anāthapiṇḍiko kahāpaṇasanthatena jetassa rājakumārassa uyyānaṭṭhānaṃ kiṇāpetvā gaṇhitvā jetavanaṃ nāma mahāvihāraṃ kāresi evaṃ puññakāmā pariveṇaṃ katvā vihāraṃ karonti tasmā chabbaggiyā bhikkhū yathāsukhaṃ sīmaṃ bandhantīti daṭṭhabbanti. Ayaṃ upacārasīmāya vicāraṇā.

Samānasaṃvāsasīmā nāma diṭṭhisīlasāmaññasaṅghātasaṅkhātehi bhikkhugaṇehi uposathādisaṅghakammena samānaṃ ekībhāvaṃ hutvā vasituṃ sammatā sīmā. Avippavāsasīmā nāma ticīvarena vippavasituṃ sammatā sīmā, etā dvesīmā tiyojanaparamatāyapi sambhavato mahāsīmā tipi nāmaṃ labhanti, tāsaṃ vicāraṇā mahāaṭṭhakathāyaṃ sabbaso paripuṇṇaṃ katvā vuttā, tasmā idha na vakkhāma vuccamānampi avisesetvā vuttaṃ bhaveyya, tasmā na vakkhāma.


这是完整的中文直译：
这里只以涉及事项为准则。如是看小屋地时请求等，涉及事项后，避免下面事项白过失和过失相，由白二羯磨认可的比丘们前往那里的小屋精舍处观看。因此在圣典中说："由那些被认可的比丘们前往那里观看小屋地。"否则，为无钵衣的人或无依止师的人授具足戒时，虽在羯磨文中宣说"具足钵衣"或"某某名求受具足戒者，某某名为依止师"，羯磨也不会成就。其他人这样说："但在结界时[可以]，如是在结界时比丘们就站在那处宣说羯磨文，在那处也是未结界。如果是结界，就会有界的覆盖或界的混杂。"这是真的，但是因为使结界处成为独立，为了作结界羯磨，站在村界内的比丘们不能破坏在别村被认可的比丘们的羯磨。如果使结界处独立后才结界，[有人会问]为什么世尊住世时六群比丘会随意结界呢？不应当这样理解。如是毗舍佉鹿母也以九亿[钱]购地建造名为东园的大精舍，同样给孤独长者以金钱铺地购买祇陀王子的园地后建造名为祇园的大精舍。如是欲作福者建造住处作精舍，因此应当理解六群比丘随意结界。这是关于近行界场的考察。
所谓同住界场，是由见、戒、共同、集会等名称的比丘众，为了布萨等僧团羯磨成为一体而共住所结的界场。所谓不离宿界场，是认可与三衣离宿的界场。这两种界场因为可以达到三由旬的极限而获得大界场的名称。它们的考察在《大注释》中已完全详尽地说明，所以我们在这里不说，即使说了也会是不加区别的说法，所以不说。


Lābhasīmā nāma yaṃ gāmaṃ vā nigamaṃ vā pokkharaṇītaḷākavanādikaṃ vā yaṃ yaṃ padesaṃ saṅghassa catuccappayatthāya rājarājamahāmattehi paricchinditvā ṭhapitā, esā lābhasīmā nāma. Neva sammāsambuddhena anuññātā, na dhammasaṅgahakattherehi ṭhapitā, api ca kho lābhadāyakehi ṭhapitāva. Mātikāṭṭhakathāya līnatthappakāsaniyampi lābhasīmāti yaṃ rājarājamahāmattādayo vihāraṃ kāretvā gāvutaṃ vā aḍḍhayojanaṃ vā yojanaṃ vā samantā paricchinditvā ‘‘ayaṃ amhākaṃ vihārassa lābhasīmā, yaṃ etthantare uppajjati, taṃ sabbaṃ amhākaṃ vihārassa demā’’ti ṭhapenti, ayaṃ lābhasīmā nāmā’ti vuttaṃ. Imasmiṃ lābhasīmādhikāre rañño mahācetiyadāyakassa divaṅgatakālato ekasmiṃ saṃvacchare atīte tassa jeṭṭhaputtassa dhammarañño kāle īdisaṃ puññaṃ bhūtapubbaṃ. Yadi hi rājarājamahāmattādīsu yo koci yassa vihārassa yāni taḷākakhettavatthādīni datvā taṃ sahitavihāraṃ puggalassa deti, evaṃ sati kiṃ tassa puggalassa taṃ sahitavihāraṃ puggalikabhāvena paṭiggahetuṃ vaṭṭati, udāhu saṅghikabhāvenevāti taḷākakhettavatthādivirahito pana kevalo puggalikavihāro aññesaṃ dammīti adatvā puggale mate saṅghiko hoti, udāhu puggalikoyevāti. Tatrāyaṃ vissajjanā, yadi hi rājarājamahāmattādīsu yokoci vihārassa taḷākakhettāvatthādīni deti, evaṃ sati paṭikkhipituṃ na vaṭṭatītidaṭṭhabbaṃ tena vuttaṃ vinayaṭṭhakathāyaṃ ‘‘imaṃ taḷākaṃ, imaṃ khettaṃ, imaṃ vatthuṃ vihārassa demāti vutte paṭikkhipituṃ na labbhatī’’ti. ‘‘Pāsādassa dāsiṃ, dāsaṃ, khettaṃ, vatthuṃ, gomahiṃsaṃ demāti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hotī’’ti ca. Vinayavinicchayapakaraṇe ca.

‘‘Khettavatthutaḷākaṃ vā, dema goajikādikaṃ;

Vihārassāti vuttepi, nisedhetuṃ na vaṭṭatī’’ti.


这是完整的中文直译：
所谓利养界场，是指国王、大臣们为了僧团四种必需品，划定某个村庄、城镇、莲池、水池、林园等任何区域而设立的，这称为利养界场。既不是正等觉者允许的，也不是结集法的长老们设立的，而是由施予利养者设立的。在《摄颂注释》的《显明隐义》中也说："利养界场即国王、大臣等建造精舍后，划定四分之一由旬或半由旬或一由旬的周围范围，说'这是我们精舍的利养界场，凡在此范围内生起的，我们全部施予我们的精舍'而设立的，这称为利养界场。"在这利养界场一节中，在大塔施主国王去世后一年，他的长子法王时期曾有这样的福业。如果国王、大臣等任何人将水池、田地等施予某精舍后，连同精舍施予个人，如是那个人是否可以以个人身份接受连同[水池田地]的精舍，还是只能以僧团[所有]的身份[接受]？而没有水池、田地等的纯个人精舍，若未说"我施予其他人"，个人死后是成为僧团所有，还是仍属个人所有？这里的解答是，如果国王、大臣等任何人施予精舍的水池、田地等，如是应当理解不可拒绝。因此在律注中说："当说'我们施予这水池、这田地、这地基给精舍'时，不可拒绝。"又说："[当]他们说'我们施予殿堂的女奴、男奴、田地、地基、牛水牛'，不需要分别接受，当接受殿堂时就已经接受了。"在《律决定论》中也说：
"田地基水池，或施牛羊等，
说为精舍时，不应加禁止。"


Khuddasikkhāpakaraṇe ca ‘‘khettādīni vihārassa, vutte dammīti vaṭṭatī’’ti vuttaṃ. ‘‘Vihārassa demā’’ti cettha saṅghikavihārasseva, na puggalikavihārassāti daṭṭhabbaṃ, tathā hi vuttaṃ vimativinodaniyaṃ vihārassa demāti saṅghikavihāraṃ sandhāya vuttanti. ‘‘Pāsādassā’’ti ca sāmaññena vuttepi ‘‘tena kho pana samayena visākhā migāramātā saṅghassa atthāya sāḷindaṃ pāsādaṃ kārāpetukāmo hoti hatthinakhaka’’nti imasmiṃ vatthusmiṃ pāsādaparibhogassa anuññātattā saṅghikaṃyeva pāsādaṃ sandhāya vuttanti viññāyati tathā hi vuttaṃ vimativinodaniyaṃ sabbaṃ pāsādaparibhoga’nti. Pāḷiyā aṭṭhakathāya vaṇṇanādhikāre ‘‘suvaṇṇarajatādivicitrānī’’tiādi saṅghikasenāsanaṃ sandhāya vuttaṃ. Puggalikaṃ pana suvaṇṇādivicitraṃ bhikkhussa sampaṭicchitumeva na vaṭṭati, ‘‘na kenaci pariyāyena jātarūpajataṃ sādiyitabba’’nti vuttattā, tenevettha aṭṭhakathāyaṃ saṅghikavihāre vā puggalikavihāre vāti na vutta’nti. ‘‘Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne’’ti vuttattā saṅghikameva suvaṇṇādimayaṃ senāsanaṃ senāsanaparikkhārā ca vaṭṭanti, na puggalikānīti gahetabbanti ca, tasmā taḷākakhettavatthādisahitavihāro saṅghikoyeva hoti, na puggalikoti vinayakovidehi daṭṭhabbo. Sace pana rājarājamahāmattādīsu yokoci taḷākakhettavatthādisahitaṃ vihāraṃ puggalassa taṃ sahitavihārabhāvamārocetvā deti, evaṃ sati puggalassa saṅghikavihārabhāveneva paṭiggahetuṃ vaṭṭati, na puggalikavihārabhāvenāti daṭṭhabbaṃ. ‘‘Kasmā, vihārassa demā’’ti vatvā dinnānaṃ taḷākakhettavatthādīnaṃ saṅghasseva vaṭṭamānattā. Tenevāha vimativinodaniyaṃ ‘‘vihārassa demāti vuttaṃ saṅghassa vaṭṭati, na puggalassa, khettādi viya daṭṭhabba’’nti. Tatrāyaṃ yojanā vihārassādemāti vatvā dinnaṃ khettādi saṅghassa vaṭṭati, na puggalassa, evaṃ vihārassa demāti vuttaṃ suvaṇṇādivicittaṃ akappiyamañcaṃ saṅghassa vaṭṭati, na puggalassāti daṭṭhabbanti. Saṅghasseva kappiyavohārena khettādīni paṭiggahetuṃ vaṭṭati, tathā hi vuttaṃ vimativinodaniyaṃ ‘‘cattāropaccaye paribhuñjatūti deti vaṭṭatītiettha bhikkhusaṅghassa catupaccayaparibhogatthāya taḷākaṃ dammīti vā bhikkhusaṅgho cattāro paccaye paribhuñjituṃ taḷākaṃ dammīti vā ito taḷākato uppanne cattāro paccaye dammīti vā vuttampi vaṭṭati. Idañca saṅghassa diyyamānaññeva sandhāya vuttaṃ, puggalassa pana evampi dinnaṃ taḷākakhettādi na vaṭṭati. Suddhacittassa pana udakaparibhogatthaṃ kūpapokkharaṇīādayo vaṭṭanti. Saṅghassataḷākaṃatthi, taṃkathantiādināhisabbattha saṅghassavaseneva vuttanti. ‘‘Khettādayo pana sabbesaṅghasseva vaṭṭanti, pāḷiyaṃ puggalikavasena gahetuṃ ananuññātattāti daṭṭhabba’’nti ca. Puggalassa pana puggalānañca khettavatthādīni kappiyavohārenāpi paṭiggahetuṃ na vaṭṭati. Evañcakatvā vimativinodaniyaṃ ‘‘khettavatthādīnipi kappiyavohārenāpi puggalānaṃ gahetuṃ na vaṭṭati, tathā anuññātattāti viññāyati khettavatthupaṭiggahaṇā paṭivirato hotī’’ti ādinā hi paṭikkhittāsu ekasseva puggalikavasena gahaṇe ananuññāte taditarānaṃ tathāgahetabbatā siddhāva hotī’ti vuttaṃ, tasmā taḷākakhettavatthādisahitassa vihārassa saṅghikabhāveneva paṭiggahetabbatā siddhā hotīti daṭṭhabbā.

这是完整的中文直译：
在《小学论》中也说："当说'我施予田地等给精舍'时是可以的。"这里"我们施予给精舍"应当理解为只是给僧团的精舍，不是给个人的精舍。因此在《疑惑消除》中说："'施予给精舍'是就僧团的精舍而说的。"虽然"给殿堂"也是一般性的说法，但因为在"尔时，毗舍佉鹿母想要为僧团建造有阁楼的象牙殿堂"这个事缘中允许殿堂的使用，所以可知是就僧团的殿堂而说的。因此在《疑惑消除》中说："一切殿堂的使用"。在圣典和注释书的解释部分中"以金银等装饰"等是就僧团的住所而说的。而个人不可接受以金等装饰的[住所]，因为说"以任何方式都不应接受金银"，因此这里注释书中没有说"在僧团的精舍或个人的精舍"。因为说"在比丘们解说法律的处所"，应当理解只有僧团的金等制成的住所和住所用具是可以的，个人的则不可以。因此律学专家们应当视带有水池田地等的精舍只是僧团所有，不是个人所有。但如果国王大臣等任何人将带有水池田地等的精舍告知[是]带有这些的精舍后施予个人，如是应当理解可以以僧团精舍的身份接受，不可以以个人精舍的身份[接受]。为什么？因为说"我们施予给精舍"而施予的水池田地等只适合僧团。因此在《疑惑消除》中说："说'施予给精舍'适合僧团，不适合个人，应当如田地等看待。"这里的理解是：说"施予给精舍"而施予的田地等适合僧团，不适合个人，如是应当理解说"施予给精舍"的金等装饰的不如法卧具适合僧团，不适合个人。只有僧团可以用如法的称呼接受田地等，因此在《疑惑消除》中说："如果说'施予以供受用四资具'是可以的，这里说'我施予水池给比丘僧团以供受用四资具'，或'我施予水池给比丘僧团以受用四资具'，或'我施予从这水池生起的四资具'都是可以的。这是就施予给僧团而说的，而对个人即使这样施予的水池田地等也是不可以的。但为了清净心者的用水，井池等是可以的。因为如'僧团有水池，那怎么办'等一切处都只就僧团而说。""但田地等只适合一切僧团，因为在圣典中未允许以个人方式接受，应当如此理解。"而个人或诸多个人即使以如法称呼也不可接受田地等。如是在《疑惑消除》中说："即使以如法称呼，个人也不可接受田地等，因为[经典]未如此允许，应当知道'他远离接受田地'等。因为在被禁止的[事项]中，当不允许一个人以个人方式接受时，其他人也同样不应接受，这是成立的。"因此应当理解带有水池田地等的精舍只能以僧团[所有]的身份接受，这是成立的。

 Ayaṃ paṭhamapañhe vissajjanā.

Taḷākakhettavatthādivirahitaṃ pana vihāraṃ puggalikabhāvenāpi paṭiggahetuṃ vaṭṭati. So ca vihāro tasmiṃ puggale jīvante puggaliko hoti. Aññesaṃ dammīti adatvā mate avissajjanīyo avebhaṅgiyo, saṅghikoyeva hotīti daṭṭhabbo. Yathāha, bhikkhussa bhikkhave kālaṅkate saṅgho sāmi pattacīvare. Api ca gilānupaṭṭhākā bahūpakārā, anujānāmi bhikkhave saṅghena ticīvarañca gilānupaṭṭhākānaṃ dātuṃ. Yaṃ tattha lahubhaṇḍaṃ lahuparikkhāraṃ, taṃ sammukhībhūtena saṅghena bhājetabbaṃ. Yaṃ tattha garubhaṇḍaṃgaruparikkhāraṃ taṃ āgatānāgatassa cātuddisassa saṅghassa avissajjiyaṃ avebhaṅgiyanti. Vinayaṭṭhakathāyañca ‘‘tasmiṃ jīvante puggaliko, mate saṅghikoyevāti aññesaṃ adatvā ṭhapitaparikkhārāpi tattha saṅghasseva honti. Dvinnaṃ santakaṃ hoti avibhattaṃ, ekasmiṃ kālaṅkate itaro sāmi. Bahūnaṃ santakepi eseva nayo, sabbesu matesu saṅghikaṃ hotī’’ti vuttaṃ.

Ettha ca yaṃ tattha garubhaṇḍa’nti ādīsu garubhaṇḍaṃ nāma rāsivasena pañcavidhaṃ, sarūpavasena pana pañcavīsatividhaṃ hoti, tasmā matakasantakabhūtassāpi vihārassa garubhaṇḍabhāvo veditabbo, tenāha aṭṭhakathāyaṃ ‘‘yaṃ tattha lahubhaṇḍaṃ yaṃ tattha garubhaṇḍa’’nti.

Iti pañcahi rāsīhi, pañcanimmalalocano;

Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayīti.

Ettha vihārassa garubhaṇḍabhāvo veditabbo. Ayaṃ dutiyapañhe vissajjanā.


这是完整的中文直译：
这是对第一个问题的解答。
而没有水池田地等的精舍，以个人[所有]的身份接受也是可以的。那精舍在那个人活着时是个人所有。未说"我施予其他人"而死亡时，[它]是不可舍弃、不可分配的，应当理解只是僧团所有。如[佛]所说："诸比丘，比丘去世时，僧团是钵和衣的主人。但是看护病人者有大恩惠，诸比丘，我允许僧团将三衣施予看护病人者。凡其中轻物、轻资具，应当由现前僧团分配。凡其中重物、重资具，是来去四方僧团的不可舍弃、不可分配[物]。"在律注中也说："在他活着时是个人[所有]，死后只是僧团[所有]，因此未施予其他人而保存的资具也都属于僧团。两人共有而未分配的，一人去世时另一人为主人。多人共有也是这个道理，全部去世时成为僧团[所有]。"
这里在"凡其中重物"等中，所谓重物按类别有五种，而按个体则有二十五种，因此应当知道即使是亡者所有的精舍也是重物的性质。因此在注释书中说："凡其中轻物，凡其中重物。"
"如是五种类别中，具五清净眼者，
开示二十五种，重物之教主。"
这里应当知道精舍是重物的性质。这是对第二个问题的解答。


Ayaṃ haṃsāvatiyā pāmokkhamahātherānaṃ vissajjanā. Rāmaññaraṭṭhavāsino pana mahātherā puggalikabhāvenāpi paṭiggahetabbamevāti vadanti, tathā jaṃmāyaraṭṭhavāsinopi mahātherā, tathā sūnāparantaraṭṭhavāsinopi mahātherā tathā isinagaravāsinopi mahātherā puggalikabhāvena paṭiggahaṇe doso natthī’ti vadanti tesaṃ mahātherānaṃ ayamadhippāyo lābhasīmānāmesā neva sammāsambuddhena anuññātā. Na dhammasaṅgāhakattherehipi ṭhapitā. Api ca kho puññatthikehi lābhadāyakehi ṭhapitā tasmā puññatthikā rājarājamahāmattādayo vihāraṃ kārāpetvā tassa vihārassa lābhatthāya padesaṃ paricchinditvā ṭhapenti ‘‘yaṃ etthantare uppajjati, taṃ sabbaṃ amhākaṃ vihārassa demā’’ti. Taṃ pana vihāraṃ attano rucitassa yassakassaci puggalassa ‘‘imaṃ vihāraṃ tuyhaṃ dammi, tava vihāro hotū’’tivā attano ruciyā deti sopi puggalo ‘‘anujānāmi bhikkhave pañcaleṇāni vihāra’’nti ādinā anuññātavihārameva paṭiggaṇhāti, bhagavato anuññātavihāramattasseva paṭiggahitattāti. Tasmiṃ vihāre khettavatthādīni atthīti ce. ‘‘Khettavatthupaṭiggahaṇā paṭivirato hotī’’ti ādinā yaṃ khettādivatthupaṭiggahaṇaṃ paṭikkhittaṃ, tassa khettādivatthussa appaṭiggahitattā vihāramattameva hi paṭiggahite tappaṭibaddhā khettādivatthusmiṃ uppannacīvara piṇḍapātagilānapaccayabhesajjaparikkhārāpi tasseva puggalassa kappiyabhāveneva pavattanti, puggalassa paṭiggahaṇe vā paribhutte vā doso natthi, bhagavatā eva anuññātassa kappiyapaccayassa paribhuñjitattā. Suttaṃ āharāti ce, ‘‘anujānāmi bhikkhave sabbaṃ pāsādaparibhoga’’nti. Nanu ca visākhā migāramātā saṅghasseva atthāya sāḷindaṃ pāsādaṃ hatthinakhakanti. Saccaṃ, tathāpi puggalo saṅghapariyāpanno saṅghassa pāsādaparibhoge anuññāte tadantogadhassapi puggalassa anuññātameva hoti. Aññathā puggale antovihāre nisinnoyeva saṅgho tasmiṃ yeva vihārasīme kammaṃ karontopi kammakopo na bhaveyya, avaggārahattāti vakkhati ca sāratthadīpaniyaṃ ‘‘anujānāmi bhikkhave sabbaṃ pāsādaparibhoga’’nti vacanato puggalikepi senāsane se nāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭatī’’ti, imināpi vacanena puggalikavihārassapi sabbakappiyabhāvo viññāyati ‘‘anujānāmi bhikkhave sabbaṃ pāsādaparibhoga’’nti ñāpakassa dassanato. Suvaṇṇaghaṭādikanti ettha ādisaddo mariyādattho, pakārattho vā, tena rajatahārakūṭa-jātiphalikādīni akappiyaghaṭāni suvaṇṇarajatahārakūṭa jātiphalikādibhājanasaravādīni ca senāsanaparikkhārāni saṅgaṇhāti, tāni bhikkhussa parikkhārabhāvena na vaṭṭanti tathā dāsidāsagomahiṃsāpi, tathā khettādivatthumpi bhikkhussa attano santakabhāvena paṭiggahetuṃ na vaṭṭanti, vihārassa pana paṭisedhetabbaṃ natthi, sabbasaddassa dassanato tenevāha samantapāsādikāya vinayaṭṭhakathāya ‘‘senāsane pana dvārakavāṭa vātapānakavāṭādīsu sabbaṃ ratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

这是完整的中文直译：
这是汉萨瓦底(现缅甸蓬)首席大长老们的解答。而住在若开地区的大长老们则说即使以个人[所有]的身份接受也是可以的，同样住在占巴(现缅甸勃固)地区的大长老们，同样住在素纳巴兰塔(现缅甸德林达依)地区的大长老们，同样住在伊西城的大长老们都说以个人身份接受没有过失。这些大长老们的意思是：这利养界场既不是正等觉者允许的，也不是结集法的长老们设立的，而是由欲求福德的施予利养者设立的。因此欲求福德的国王大臣等建造精舍后，为了那精舍的利养划定区域而设立，[说]"凡在此范围内生起的，我们全部施予我们的精舍。"而他们随自己的意愿将那精舍施予任何自己喜欢的个人，[说]"我施予这精舍给你，成为你的精舍"，那个人也只接受如"诸比丘，我允许五种住处精舍"等所允许的精舍，因为只接受世尊所允许的精舍而已。如果在那精舍有田地等。以"他远离接受田地"等禁止接受田地等地基，因为未接受那田地等地基，而只接受精舍，在与之相关的田地等地基中生起的衣服、食物、病人所需药品资具也只以如法方式归属那个人，个人接受或使用都没有过失，因为使用的是世尊允许的如法资具。如果问要经证，[答]"诸比丘，我允许一切殿堂使用。"难道毗舍佉鹿母不是只为僧团建造有阁楼的象牙殿堂吗？是的，但是个人属于僧团，当允许僧团使用殿堂时，包含在其中的个人也就被允许了。否则，即使个人坐在精舍内，僧团在那精舍界场内作羯磨也不会破坏羯磨，因为[个人]应当[在场]。在《显扬心义》中也说："因为说'诸比丘，我允许一切殿堂使用'，即使在个人的住所，也可以作为住所使用而规定的金瓶等是可以使用的，但不可以作为自己的所有物而使用。"由这句话也可知个人精舍的一切如法性，因为显示了"诸比丘，我允许一切殿堂使用"的教示。"金瓶等"这里的"等"字是表示界限或种类，由此包括银、铜、水晶等不如法瓶，以及金银铜水晶等器皿碗等住所用具，这些不可作为比丘的用具，同样奴婢牛水牛也是，同样田地等地基也不可作为比丘自己所有物而接受，但对精舍则没有禁止，因为看到"一切"这个词。因此在《一切欢喜》律注中说："但在住所的门、窗等处，一切宝石制成的装饰都是可以的。"

 Senāsane kiñci paṭisedhetabbaṃ natthi aññatra viruddhasenāsanā’’ti, iminā ṭhapetvā’gāmañca gāmūpacārañcā’ti ettha viruddhasenāsanaṃ ṭhapetvā sabbakappiyākappiyaṃ vihārassa kappati, kiñciappamattakampi paṭisedhetabbaṃ nāma natthīti viññāyati, tenevāha vinayavinicchaye.

‘‘Khettavatthu taḷākaṃvā, dema goajikādikaṃ;

Vihārassāti vuttepi, nisedhetuṃ na vaṭṭatī’’ti.


这是完整的中文直译：
"在住所中除了不当的住所外没有任何应当禁止的"，由此可知，除了在"除了村庄和村庄近郊"这里所说的不当住所外，一切如法不如法都适合精舍，没有任何哪怕是微小的东西应当被禁止。因此在《律决定》中说：
"田地基水池，或施牛羊等，
说为精舍时，不应加禁止。"



Nanuca vihārassa demāti saṅghikavihāraṃ sandhāya vuttanti vimativinodaniyaṃ vuttanti. Vuttaṃ ettha hi ācariyassaadhippāyena bhavitabbaṃ ‘‘khettavattādīnipuggalikavihārassa demā’’ti vutte ‘‘na kappati upāsakā’’ti paṭikkhipitabbaṃ. Kasmā puggalo tassa vihārassa sāmi, vihārassa dinne puggalassa dinnameva hoti, evaṃ sati ca ‘‘khettavatthupaṭiggahaṇā paṭivirato hotī’’ti ādinā vuttasikkhāpadena kāretabbataṃ āpajjati. Saṅghikavihārassa pana na paṭikkhipitabbaṃ. Kasmā so puggalo tassa saṅghikavihārassa anissaro. Cātuddisaṃ saṅghaṃ uddissa dinnaṃ yaṃkiñci khuddakaṃ vā mahantaṃ vā padesaṃ acchinditvā gaṇhantassapi pārājiko na hoti, sabbasseva cātuddisikassa saṅghassa dhuranikkhepassa asambhavato tasmā saṅghikavihārassa dinne paṭikkhitte saṅghassa lābhantarāyakaro hotīti. Imamevatthaṃ sandhāya vihārassa demāti saṅghikavihāraṃ sandhāya vutta’nti vuttaṃ bhaveyya, na puggalikabhāvenāpi paṭiggahetabbanti. Evañca sati sāmikānaṃ dhuranikkhepenā’ti ettha ekassa santake taḷāke khette ca jāte tasseva dhuranikkhepena pārājikaṃ. Yadi pana taṃ taḷākaṃ sabbasādhāraṇaṃ, khettāni pāṭipuggalikāni, tassa ca dhuranikkhepe avahāro. Atha khettānipi sabbasādhāraṇāni, sabbesaṃ dhuranikkhepeyeva pārājikaṃ, nāsatīti daṭṭhabbanti vimativinodaniyaṃ vuttavacanena avirodho siyā, tathā hi khettavatthādisahitassa vihārassa puggalikabhāvena akappiye sati. Kathaṃ puggalassa khettavatthādikamārabbha abhiyuñjabhāvo bhaveyya, evañca pana vadeyya ‘‘dhuraṃ nikkhipatīti ettha ekassa santake taḷāke khette cātiettha gihisantakameva sandhāya vutta’’nti. Tathāpi na vattabbaṃ. Kasmā ‘‘dhuraṃ nikkhipatīti yadā pana sāmiko ayaṃ thaddho kakkhaḷo, jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā’’ti padassa dissanato teneva ‘‘khettāni pāṭipuggalikāni, tassa ca dhuranikkhepe’’ti vimativinodaniyaṃ vuttaṃ. Tathā ‘‘anujānāmi bhikkhave sabbaṃ pāsādaparibhoga’’nti vacanato puggalikepi senāsane senāsanaparibhogavasena niyamitaṃ suvaṇṇaghaṭādikaṃ paribhuñjituṃ na vaṭṭamānampi kevalaṃ attano santakaṃ katvā paribhuñjituṃ na vaṭṭatī’’ti sāratthadīpaniyaṃ vutta vacanenāpi avirodho siyā, tathā ‘‘senāsane kiñci paṭisedhetabbaṃ natthi aññatra viruddhasenāsananā’’ti aṭṭhakathāvacanenāpi saṃsandameva. Tathā ‘‘yaṃ bhikkhave mayā idaṃ na kappatīti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati, taṃ vo kappatī’’ti iminā suttānulomenapisaṃndameva. Kathaṃ ‘‘anujānāmi bhikkhave pañcaleṇāni vihārantyā’’dinā anuññātavihārassa paṭiggahitatthā. Tappaṭibaddhacīvarādikappiyapaccayasseva paribhuñjitattā ca vihārapiṇḍapātagilānapaccayabhesajjaparikkhārāpi bhikkhussa sabbakappiyā kappiyānulomā ca honti. Evaṃ suttasuttānulomaācariyavādaattanomatīhi saṃsandanato aññadatthu gaṅgodakena yamunodakaṃ viya khettavatthādisahitavihāro puggalikabhāvenāpi paṭiggahetabboti kappiyā kappiyāni vinayakovidehi daṭṭhabbo. Ayaṃ isinagaravāsīnaṃ mahātherānaṃ samānavissajjanā.

‘‘Ye ca janā garubhaṇḍaṃ saṃvidhāya avaharuṃ. Dhuranikkhepo ca hoti, pārājikamanāpannā, pañhāmesā kusalehi cintitā’’ti.


这是完整的中文直译：
难道不是在《疑惑消除》中说"施予给精舍"是就僧团的精舍而说的吗？这里说的应当是按照导师的意思，当说"我们施予田地等给个人精舍"时，应当拒绝说"居士，这是不适合的。"为什么？因为个人是那精舍的主人，施予给精舍就是施予给个人，如此则违犯"他远离接受田地"等所说的学处。但对僧团精舍则不应拒绝。为什么？那个人不是那僧团精舍的主人。即使夺取施予给四方僧团的任何小或大的区域也不构成波罗夷，因为全部四方僧团不可能放弃职责，因此拒绝施予给僧团精舍会成为妨碍僧团利养者。可能是就这个意思而说"施予给精舍"是就僧团精舍而说的，而不是说也可以以个人[所有]的身份接受。如此则与"由主人们放弃职责"这里所说的情况相符：若是一人所有的水池和田地，由他放弃职责则构成波罗夷。但如果那水池是共有的，田地是个人的，由他放弃职责则构成盗取。如果田地也是共有的，则要所有人放弃职责才构成波罗夷，否则不构成，应当如此理解。这与《疑惑消除》中所说的话没有矛盾，因此如果带有田地等的精舍以个人[所有]的身份是不如法的，那么个人怎么会有关于田地等的诉讼呢？如果这样说："'放弃职责'这里的'一人所有的水池田地等'是就在家人所有而说的。"这也不应这样说。为什么？因为看到"放弃职责"即"当主人[想]'这人顽固凶暴，可能会危及我的生命和梵行，现在我不要这个了'"这句话，因此在《疑惑消除》中说"田地是个人的，由他放弃职责"。同样，与《显扬心义》中所说"因为'诸比丘，我允许一切殿堂使用'这句话，即使在个人的住所，也可以作为住所使用而规定的金瓶等是可以使用的，但不可以作为自己的所有物而使用"也没有矛盾。同样与注释书所说"在住所中除了不当的住所外没有任何应当禁止的"也是一致的。同样与"诸比丘，凡我未禁止说'这是不适合的'，如果它顺从于如法，抵制不如法，那对你们是适合的"这个经文也是一致的。怎样？因为接受了以"诸比丘，我允许五种住处精舍"等所允许的精舍，而且只使用与之相关的衣服等如法资具，所以精舍、食物、病人所需、药品资具对比丘都是完全如法和顺如法的。如此与经、顺经、导师说、自己见解相符合，就像恒河水与阎牟那河水混合一样，律学专家们应当视带有田地等的精舍即使以个人[所有]的身份接受也是如法的。这是伊西城住的大长老们的一致解答。
"凡是那些人协同盗取重物，
并且有放弃职责，未犯波罗夷，
这问题已为智者所思考。"


Ayaṃ pañhā saṅghikabhūmithenake bhikkhu sandhāya vuttā, tattha hi paccuppannasaṅghassa dhuranikkhepena cātuddisikasaṅghassa dhuranikkhepābhāvato avahāro natthīti. Ayaṃ lābhasimāya vicāraṇā.

Gāmasīmānigamasīmānagarasīmā pana pākaṭāyeva. Tāsaṃ pana viseso evaṃ veditabbo yasmiṃ pana padese āpaṇameva atthi, na pākāraparikkhittaṃ pākāraparikkhittameva vā atthi na āpaṇaṃ ayaṃ padeso gāmo nāma. Yasmiṃ pana ṭṭhāne gāmoyeva atthi, na pana āpaṇapākārā santi, ayaṃ padeso nigamo nāma. Yattha pana āpaṇampi atthi pākāraparikkhittampi, ayaṃ padeso nagaraṃ nāma. Ayaṃ padeso nāgāravanti etthāti vacanatthena rājūnaṃ vā mahāmattānaṃ vā nivāsanayogyaṭṭhānattā nagaranti vuccati. Lokiyasatthe pana.

‘‘Vicittadevāyatanaṃ, pāsādāpaṇamandiraṃ;

Nagaraṃ dassaye vidvā, rājamaggo pasobhita’’nti.

Vuttaṃ. Evaṃ gāmanigamanagarānaṃ visesaṃ ñatvā gāmoyeva gāmasīmā, nigamoyeva nigamasīmā, nagarameva nagarasīmāti tāsaṃ vacanattho veditabbo. Tattha yaṃ padesaṃ asammatāya bhikkhave sīmāya aṭhapitāya yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, yā tassa gāmassa vā gāmasīmā nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekūposathā’ti anuññātaṃ, tasmiṃ padese sabbopi vā gāmapadeso. Yampi ekasmiṃyeva gāmakhette ekaṃ padesaṃ ‘‘ayaṃ visuṃ gāmo hotū’’ti paricchinditvā rājā kassaci deti sopi visuṃgāmasīmā hotiyeva tasmā sā ca itarā ca pakatigāmanagaranigamasīmā baddhasīmāsadisāyeva honti. Kevalaṃ pana ticīvaravippavāsaparihāraṃ na labhanti. Ettha ca apare evaṃ vadanti, ‘‘rājā pasenadīkosalādayo pokkharasātipabhutīnaṃ dakkhiṇodakapātanavasena denti viya brahmadeyyavasena dinnameva visuṃ gāmasīmā hoti, na āyamattassa, chejjabhejjassa anissarattā’’ti taṃ na panevaṃ daṭṭhabbaṃ, chejjabhejjassa rājārahattā tathā hi lokavohārasaṅketavasena ayaṃ padeso imassa gāmassa paricchedo’’ti issarehi kataparicchinnameva pamāṇaṃ hoti. Yadi chejjabhejjakaro bhaveyya, rājātveva saṅkhyaṃ gacchati. Sopi gāmadeso nagararajjasīmā bhaveyya, na pana gāmasīmāmattameva, tenevāha samantapāsādikāya vinayaṭṭhakathāya ‘‘yattake padese tassa gāmassa gāmabhojakā baliṃ labhanti, so padeso appo vā hotu mahanto vā, gāmasīmātveva saṅkhyaṃ gacchati. Nagaranigamasīmāsupi eseva nayo’’ti. Ayaṃ gāma nigamanagarasīmānaṃ vicāraṇā.


这是完整的中文直译：
这个问题是就偷盗僧团土地的比丘而说的，因为在那里由于现前僧团放弃职责而四方僧团未放弃职责，所以没有盗取。这是对利养界场的考察。
而村界、城镇界、城市界是明显的。它们的区别应当这样理解：在某处只有市场，没有围墙环绕，或只有围墙环绕，没有市场，这个地方称为村庄。在某处只有村庄，但没有市场和围墙，这个地方称为城镇。而在某处既有市场也有围墙环绕，这个地方称为城市。这个地方称为城市，从语义上说是因为适合国王或大臣居住的地方称为城市。而在世俗论中说：
"具种种天寺，楼阁店铺宫，
智者显城市，王道甚庄严。"
如此理解了村庄、城镇、城市的区别后，应当理解它们的语义：村庄即是村界，城镇即是城镇界，城市即是城市界。其中如[佛]所允许的："诸比丘，在未结界、未设立的地方，依止某村庄或城镇而住，那个村庄的村界或城镇的城镇界，在那里即是共住共布萨"，在那个地方所有的村庄地区，即使在一个村庄区域内，国王划定一处说"这成为独立村庄"而施予某人，那也就成为独立的村界，因此那个和其他原有的村庄城市城镇界都如同结界一样。只是不得免除离三衣[的过失]。这里有些人这样说："就像拘萨罗王波斯匿等以灌顶水的方式施予布库拉沙帝等人那样，只有以婆罗门封地的方式施予的才成为独立村界，不是[施予]收入而已，因为[受施者]对处罚没收没有权力。"但不应这样理解，因为处罚没收是国王的权力，因此按照世间习惯约定"这个地方是这个村庄的界限"由当权者所划定的才是准则。如果是执行处罚没收的，就只能算是国王。那个村庄地区就会成为王城界，而不只是村界而已。因此在《一切欢喜》律注中说："在那个村庄的村长们收取贡税的任何地方，无论那个地方是小是大，都算作村界。在城市界和城镇界也是这个道理。"这是对村庄城镇城市界的考察。


Abbhantarasīmā nāma yaṃ paṭapadesaṃ agāmake bhikkhave araññe samantā sattabbhantarā, ayaṃ tattha samānasaṃvāsā ekūposathā’ti anuññātā abbhantarasīmā nāma. Tattha samantā sattabbhantarāti yasmiṃ viñjhāṭavisadise araññe bhikkhu vasati, athassa ṭhitokāsato samantā puratthimāya sattabbhantarā pacchimāya sattabbhantarā dakkhiṇāya sattabbhantarā uttarāya sattabbhantarāti samantā sattabbhantarā. Vinibbedhena cuddasā ti puratthimapacchimavasena cuddasabbhantarā, dakkhiṇuttaravasenapi cuddasabbhantarāti evaṃ nibbedhena cuddasa cuddasa katvā samantā aṭṭhavīsati abbhantarā honti. Ettha ca ekaṃ abbhantaraṃ aṭṭhavīsati hatthappamāṇaṃ hoti, tasmā puratthimāya sattabbhantare channavutisatahatthappamāṇaṃ hoti, evaṃ dakkhiṇuttarapacchimesupīti sabbaṃ sampiṇḍetvā caturāsītisattasatahatthappamāṇaṃ hoti. Parimaṇḍalavasena pana sabbaṃ chasattatiekasatuttarāni ca ekaṃ sahassañca hoti. Pakatiayanavasena minite pana –

‘‘Pañcahattho mato daṇḍo, vīsadaṇḍo usabho;

Athītiusabhā gāvī, catugāvī yojana’’nti.


这是完整的中文直译：
所谓内界是如[佛]所允许的："诸比丘，在无村落的森林中，周围七个内量，这里是共住共布萨"的那块区域称为内界。其中"周围七个内量"是指：比丘住在如毗陀山林般的森林中，从他站立的地方向东七个内量，向西七个内量，向南七个内量，向北七个内量，这就是周围七个内量。穿过则是十四，即东西方向十四个内量，南北方向也是十四个内量，如此穿过而成十四乘十四，周围共二十八个内量。这里一个内量等于二十八腕尺，因此向东七个内量等于一百九十六腕尺，向南北西也是如此，全部加起来等于七百八十四腕尺。而按圆形计算则总共是一千一百七十一腕尺。按照普通计量方式测量则：
"五腕尺为杖，二十杖为牛距，
八十牛距为牛程，四牛程为由旬。"


Vuttattā ayanavasena vinibbedhe cuddasabbhantare dvehatthādhikaaṭṭhasattati hoti. Sabbaṃ aṭṭhavīsati abbhantaraṃ sampiṇḍetvā catuhatthādhikachappaññāsuttara ekasataṃ hoti. Parimaṇḍalavasena pana chahatthādhikacatutiṃsuttaradvesatāni honti, usabhavasena pana vinibbedhena cuddasa abbhantare dvehi ūnāni cattāri usabhāni ca dveratanañca honti. Sabbaṃ sampiṇḍetvā aṭṭhavīsatiyā abbhantare caturatanañca soḷasa ayanāni adhikāni satta usabhāni honti. Parimaṇḍalavasena pana charatanañca cuddasaayanāni ca adhikāni ekādasa usabhāni honti. Ayamettha sārato vinicchayo. Keci pana abbhantarasaddaṃ hattharatanavācakaṃ parikappetvā evaṃ vadanti majjhe ṭhitassa samantā satta vinibbedhena cuddasā’ti vuttattā puratthimāya satta hatthā dakkhiṇuttarapacchimesupi satta satta hatthāti katvā evaṃ nibbedhena cuddasa hatthā honti. Sabbaṃ sampiṇḍetvā aṭṭhavīsatihatthaṃ abbhantaranti taṃ tesaṃ matimattameva, na sārato paccetabbaṃ. Kasmā aṭṭhakathāyaṃ tattha ekaṃ abbhantaraṃ aṭṭhavīsatihattha’nti vuttattā. Yadi tesaṃ matena sabbaṃ sampiṇḍetvā aṭṭhavīsatihatthabbhantaraṃ bhaveyya, aṭṭhakathāyaṃ tattha abbhantaraṃ nāma aṭṭhavīsatihatthappamāṇaṃ hoti, majjhe ṭhitassa samantā sattavinibbedhena cuddasā hontī’ti vattabbaṃ bhaveyya, na panevaṃ vuttaṃ, tasmā taṃ tesaṃ matimattamevāti daṭṭhabbaṃ. Tattha ayañhetthattho tattha tatthā’ti niddhāraṇe bhummaṃ. Ekanti gaṇanaparicchedo. Abbhantaranti paricchinnaniddeso, niyamitaparidīpanaṃ vā. Aṭṭhavīsatihatthappamāṇanti paricchinditabbadhammasamudāyaniddeso tattha tesu samantā sattabbhantaresu ekaṃ abbhantaraṃ nāma aṭṭhavīsatihatthappamāṇaṃ hotīti attho daṭṭhabbo. Ettha pana saṅkhyā kathetabbā. Sā duvidhā parimāṇaminanavasena. Tattha parimāṇa saṅkhyā evaṃ veditabbā catasso muṭṭhiyo eko kuḍuvo. Cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako. Cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā. Catasso mānikā ekā khārī. Vīsati khārikā eko vāho. Tadeva ekaṃ sakaṭanti suttanipātaṭṭhakathādīsu vuttaṃ. Sāratthadīpaniyaṃ pana nava vāhasahassānīti ettha catasso muṭṭhiyo kuḍuvo, cattāro kuḍuvā eko pattho, cattāro patthā eko āḷhako. Cattāro āḷhakā ekaṃ doṇaṃ, cattāri doṇāni ekā mānikā, cattasso mānikā ekā khārī. Vīsatikhārikā eko vāho. Tadeva ekaṃ sakaṭanti suttanipātaṭṭhakathādīsu vutta’nti vatvā ‘‘idha pana dve sakaṭāni eko vāhoti vadantī’’ti likhitaṃ paccantavohārena minite pana saṭṭhisataṃ eko vāhoti rañño dhammāsokassa sūvakāhatasāliyā minite pana paccantavohārena vīsādhikatisataṃ hoti eko vāhoti vadanti. Minana saṅkhyā pana evaṃ veditabbā. Tathā hi –

‘‘Chattiṃsa paramāṇūnaṃ, aṇumattanti vuccati;

Chattiṃ saaṇumattaṃ, tajjārīti pavuccati.

Chattiṃ samattātajjārī, rathareṇupamāṇaṃ;

Chattiṃsa rathareṇū ca, ekā likkhāti vuccati.

Sattalikkhā ca ekūkā, sattūkā dhaññamāsako;

Sattadhaññaṅguli ekā, vidatthi dvādasaṅguli.

Dve vidatthitu ratanaṃ, sattahatthaṃ ekayaṭṭhi;

Vīsayaṭṭhitu usabhaṃ, usabhāsīti gāvutaṃ;

Gāvutāni cattāri, meruyojananti vuccatī’’ti.


这是完整的中文直译：
因此说按计量方式穿过十四个内量等于七十八腕尺又二腕尺。全部二十八个内量加起来等于一百五十六腕尺又四腕尺。而按圆形计算则是二百三十四腕尺又六腕尺。按牛距计算则穿过十四个内量等于四个牛距少二[腕尺]和二拉塔那。全部加起来二十八个内量等于七个牛距又十六计量又四拉塔那。而按圆形计算则是十一个牛距又十四计量又六拉塔那。这是这里的要义判定。但有些人推测内量一词表示腕尺拉塔那，这样说：因为说"从中间站立者周围七，穿过则十四"，所以向东七腕尺，向南北西也各七腕尺，如此穿过则是十四腕尺。全部加起来二十八腕尺是内量，这只是他们的见解，不应从要义上接受。为什么？因为在注释书中说"这里一个内量等于二十八腕尺"。如果按他们的见解全部加起来是二十八腕尺的内量，那么注释书就应该说"这里所谓内量即是二十八腕尺的量，从中间站立者周围七穿过则十四"，但并非如此说，因此应当视为仅是他们的见解。这里的意思是："这里"是分别的处格。"一"是数量的确定。"内量"是被确定的指示，或是规定的说明。"二十八腕尺量"是被确定的法的集合指示，这里应当理解为在那些周围七个内量中，一个内量即是二十八腕尺量的意思。这里应当说数量。它有两种，即容量和测量。其中容量数应当这样理解：四捧为一库度婆，四库度婆为一钵他，四钵他为一阿拉卡，四阿拉卡为一督那，四督那为一摩尼卡，四摩尼卡为一卡利，二十卡利为一瓦诃，那就是一车，如在《经集注》等中所说。但在《显扬心义》中说"九千瓦诃"时说"四捧为一库度婆，四库度婆为一钵他，四钵他为一阿拉卡，四阿拉卡为一督那，四督那为一摩尼卡，四摩尼卡为一卡利，二十卡利为一瓦诃，那就是一车，如在《经集注》等中所说"之后写道："但这里说两车为一瓦诃。"按边地习惯测量则一百六十为一瓦诃，而按阿育王的白米测量则按边地习惯是三百二十为一瓦诃，他们说。而测量数应当这样理解。即：
"三十六极微，称为微尘量，
三十六微尘，称为窗隙尘。
三十六窗尘，等于车轮尘，
三十六车尘，称为一虱量。
七虱为一鼠，七鼠谷麦量，
七谷一指节，十二指一张。
两张为一拉，七腕尺一杖，
二十杖牛距，八十距一伽，
四伽称由旬，如此应了知。"


Vuttattā ekā rajo paramāṇu atisukhumā acakkhuviññeyyā, sarīrampi ghanaselamayaṃ sinerupabbatarājampi vinijjhitvā gatā. Tassā chattiṃsaparimāṇaṃ ekoaṇu tajjāritassa chattiṃsaparimāṇaṃ ekārathareṇu. Tassā chattiṃsaparimāṇaṃ ekalikkhā. Sattalikkhā ekā ūkā. Satta ūkā ekaṃ dhaññaṃ. Sattadhaññaṃ ekā aṅguli, dvādasaaṅguli ekā vidatthi. Dve vidatthi ekaratanaṃ. Sattahatthaṃ ekayaṭṭhi, vīsayaṭṭhi ekā usabhā, asīti usabhā gāvutaṃ. Cattāri gāvutāni meruyojananti vuccati. Tattha aṇurajo kiḷañjakuṭṭachiddādīsu vāte pahaṭakāle sūriyālokesu dissati. Tajjārī pana sakaṭamaggādīsu dakkhiṇavāma passādīsu dissati . Rathareṇu pana tassā allīyanaṭṭhānesu dissati. Likkhā pana atioḷārikā pākaṭā hoti. Ayaṃ meruayanavasena vuttaṃ.

Aparampi

‘‘Dasa kesā ekatilaṃ, chatilaṃ yavakaṃ bhave;

Catuyavañca aṅguli, pañcadasa ekapāda’’nti.

Vuttattā dasa kesā ekatilaṃ nāma. Chatilaṃ ekaṃ yavaṃ nāma. Catuyavaṃ eko aṅguli nāma. Pañcadasaṅguliyo eko pādoti vuccati. Idaṃ tīsu vedesu āgatavasena vuttaṃ.

Aparampi

‘‘Dasa kesā ekatilaṃ, chatilaṃ yavakaṃ bhave;

Catuyavañca aṅguli, aṭṭhaṅguli ekā muṭṭhi, ratanaṃ timuṭṭhi bhave’’ti.

Vuttattā dasakesā ekaṃ tilaṃ nāma. Chatilaṃ ekaṃ yavaṃ nāma. Catuyavaṃ ekāaṅguli nāma. Aṭṭhaṅgulaṃ ekāmuṭṭhi. Trimuṭṭhi ekaratanaṃ. Pañca ratanāni ekodaṇḍo. Vīsati daṇḍāni ekousabho. Asīti usabhā ekā gāvī. Catasso gāviyo ekayojananti vuttaṃ, tenevāha.

‘‘Pañcahattho mato daṇḍo, vīsadaṇḍo ca usabho;

Asīti usabhā gāvī, catugāvī ca yojana’’nti.

Idaṃ pakatiayanavasena vuttaṃ. Cakkavāḷaayanayojanavasena pana

‘‘Sattahattho mato daṇḍo, vīsadaṇḍo ca usabho;

Asīti usabhā gāvī, catugāvī ca yojana’’nti vuttaṃ.

Aparampi.

‘‘Dasa kesā ekatilaṃ; Chatilaṃ ekaṃ yavaṃ;

Catuyavaṃ ekaṅguli; Aṭṭhaṅgulaṃ ekāmuṭṭhi;

Trimuṭṭhi ekaratanaṃ, aṭṭhavīsatiratanaṃ ekaṃabbhantaranti.

Vuttaṃ. Tenevāha ‘‘tattha ekaṃ aṭṭhavīsatihattappamāṇaṃ hotī’’ti. Ettha ca agāmake ceti ettha akāro kataratthoti, tathā hi akāro.

Paṭisedhe vuddhitabbhāve, aññatthe sadisepica;

Viruddhe garahe suññe, akāro viraha’ppake’ti.


这是完整的中文直译：
因此说一个尘是极微，极其微细，肉眼不可见，能穿透身体乃至坚固的须弥山王。三十六极微等于一微尘，三十六微尘等于一窗隙尘，三十六窗隙尘等于一车轮尘。三十六车轮尘等于一虱量。七虱等于一鼠，七鼠等于一谷麦，七谷麦等于一指节，十二指节等于一张，两张等于一拉塔那，七腕尺等于一杖，二十杖等于一牛距，八十牛距等于一伽浮陀，四伽浮陀称为弥卢由旬。其中微尘在席子缝隙等处当风吹时在阳光中可见。窗隙尘则在车道两侧可见。车轮尘在其附着处可见。虱量则较粗大明显。这是按弥卢计量所说。
另外：
"十发一芝麻，六麻成一麦，
四麦为指节，十五节一足。"
因此说十发等于一芝麻，六芝麻等于一麦，四麦等于一指节，十五指节等于一足。这是根据三吠陀所说。
另外：
"十发一芝麻，六麻成一麦，
四麦为指节，八指一握拳，三握成一拉。"
因此说十发等于一芝麻，六芝麻等于一麦，四麦等于一指节，八指节等于一握，三握等于一拉塔那，五拉塔那等于一杖，二十杖等于一牛距，八十牛距等于一牛程，四牛程等于一由旬，因此说：
"五腕尺为杖，二十杖牛距，
八十距牛程，四牛程由旬。"
这是按普通计量所说。而按轮围计量由旬则说：
"七腕尺为杖，二十杖牛距，
八十距牛程，四牛程由旬。"
另外：
"十发一芝麻，六麻成一麦，
四麦为指节，八指一握拳，
三握成一拉，二十八拉一内量。"
因此说"这里一个等于二十八腕尺量。"这里"在无村落"中的'a'字是什么意思？因为'a'字:
"在否定和增长，及另义相似，
相违贬斥空，离缺皆可用。";


Vuttesu dissati tathā hi ajanetvā tiādīsu paṭisedhe dissati. ‘‘Aparihānīyā dhammā’’ti ādīsu vuddhimhi. ‘‘Anavajjaṃ bhante’’ti ādīsu tabbhāve akkharā’ti ādīsu aññatthe. ‘‘Amaru rājā’’tiādīsu sadise. ‘‘Amala’’nti ādīsu viruddhe. ‘‘Aseṭṭhoyaṃ brāhmaṇo abrahmacārī’’ti ādīsu garahe. ‘‘Agāmo’’ti ādīsu suññe. ‘‘Apatikāyaṃitthī’’ti ādīsu virahe. ‘‘Atha nāyaṃ kaññā’’ti ādīsu appake. Idha pana suññe virahe vā daṭṭhabbo. Suññatthena pana agāmake nimanusse kevalāraññeti attho. Virahattho vā agāmake gāmavirahite padeseti attho daṭṭhabbo. Teneva suññatthena virahatthena ‘‘agāmake’’timināpadena gāmanadījātassarasamudde muñcitvā yaṃ anavasesaṃ heṭṭhā pathavīsandhārakaudakampiudakasandhārako vātopi ajaṭākāsampi, tathā yāva uparibrahmalokaṃ upādāya sabbaṃ asurayakkhasurādiākāsaṭṭhakadevabrahmavimānānipi araññantveva saṅgahitā. Nadīsamuddantaresupi macchabandhānaṃ agamanapatho dīpako vā pabbato vā, sopi araññasīmātveva saṅkhyaṃ gacchati, tasmā ayaṃ sattabbhantarasīmā nimanusse kevalāraññe pathavīmaṇḍalepi devaloke vimānakapparukkhādīsupi labbhateva. Pathaviyaṃ pana yasmiṃ gāmakhette heṭṭhā pathaviyā yattha vā suvaṇṇamaṇiādīni khaṇitvā gahetuṃ sakkonti, taṃ padesaṃ gāmakhettameva. Tato parā yāva pathavīsandhārakaudakā ajaṭākāsepi labbhateva. Nanu chakāmāvacara devalokesupi devavimānakapparukkhagāmanigamādayopi attheva. Atha kasmā ‘‘araññā’’ti kathitāti amanussā vā sattā jātibhinnattā ca te agāmāyeva, teneva ‘‘nimanussamhi araññamhī’’ti vuttaṃ. Tiracchānavatthusmimpi ‘‘nāgo vā hotu supaṇṇamāṇavakādīnaṃ vā aññataro antamaso sakkaṃ devarājānaṃ upādāya yo koci amanussajātiko sabbova imasmiṃ atthe tiracchānagatoti veditabbo’’ti vuttaṃ, tasmā jātibhinnatāya amanussāvāso araññanti veditabbo. Abbhantarasīmāya vicāraṇā.


这是完整的中文直译：
在所说中可见，如在"不知"等中表示否定。在"不退失法"等中表示增长。在"无过，尊者"等中表示具有。在"字母"等中表示另义。在"不死王"等中表示相似。在"无垢"等中表示相违。在"这个婆罗门非善非梵行"等中表示贬斥。在"无村"等中表示空。在"这女人无夫"等中表示离。在"这不是处女"等中表示少。这里应当理解为空或离。以空的意思，无村落即无人，纯粹森林的意思。或以离的意思，无村落即离开村落的地方的意思。因此以空的意思和离的意思，"无村落"这个词，除了村庄、河流、天然池塘、海洋外，其余一切下至支撑大地的水、支撑水的风、虚空，以及上至梵天界的一切阿修罗、夜叉、天神等空居天神、梵天宫殿都包括在森林中。在河海之间渔夫不能到达的小岛或山，那也算作森林界。因此这个七内量界在无人的纯粹森林、大地上以及天界的宫殿、如意树等处都可获得。但在地上，在村庄区域下面的地下能挖掘获取金银珠宝等的地方，那个地方就是村庄区域。从那以下直到支撑大地的水和虚空都可获得。难道在六欲界天中不也有天宫、如意树、村庄、城镇等吗？那为什么说是"森林"呢？因为非人众生由于种姓不同所以就是无村，因此说"无人的森林"。在畜生事中也说"无论是龙或金翅鸟青年等之一，乃至包括帝释天王在内，任何非人种类在这里都应理解为畜生"，因此应当理解由于种姓不同，非人住处即是森林。这是对内界的考察。


Idāni udakukkhepasīmāya saṃvaṇṇanākkamo sampatto. Tattha ‘‘sabbā bhikkhave nadī asīmā. Sabbo samuddo asīmo. Sabbo jātassaro asīmo. Nadiyā vā bhikkhave samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā, ayaṃ tattha samānasaṃvāsā ekūposathā’’ti paññattā, ayaṃ udakukkhepasīmā nāma. Tattha ‘‘sabbā bhikkhave nadī asīmā’’ti ettha asīmasadde akāro virahattho, asīmā baddhasīmā virahitāti attho. Ñattidutiyakammavācaṃ sāvetvāpi bandhasīmāvirahitāti vuttaṃ hoti. Paṭisedhattho vā, asammannitabbāti attho. Vuḍḍhiattho vā, ‘‘asekkhā dhammā’’ti yathā sikkhitasikkhā niṭṭhitasikkhāti vuttaṃ hoti. Evaṃ asīmāsīmakiccaniṭṭhappattāti attho. Ñattidutiyakamma vācaṃ sāvetvā sammatāpi asammatāyeva, attano sabhāveneva gāmasīmā viya baddhasīmāsadisāti vuttaṃ hoti. Etena nadījātassarasamuddānaṃ baddhasīmāya akhettabhāvo dassito hoti. Evaṃ ‘‘sabbā bhikkhave nadī asīmā’’tiādinā nadīsamuddajātassarānaṃ baddhasīmābhāvaṃ paṭikkhipitvā tattha lokavohārasiddhāsu etāsu nadīādīsu abaddhasīmāsu puna vaggakammaparihāratthaṃ vālikādīhi sīmaparicchindanaṃ kattukāmo bhagavā ‘‘nadiyā vā bhikkhave samudde vā jātassare vā yaṃ majjhimassa purisassa samantā udakukkhepā’’ti ādimāha. Tattha majjhimassa purisassati thāmamajjhimassa purisassa tenevāha samantapākādikāya vinayaṭṭhakathāyaṃ ‘‘thāmamajjhimena purisenā’’ti. Yadi vaḍḍhakīpurisamiccheyya, ‘‘vaḍḍhakīpurisenā’’ti vuttaṃ bhaveyya, na panevaṃ vuttaṃ, tena ñāyati ‘‘thāmamajjhimassa purisassā’’ti. Tividhā hi purisā uttamapuriso majjhimapuriso pakatipurisoti. Tattha uttamapuriso nāma sabbaññu bhagavā, so hi bhagavā sabbasattuttamo thāmayasasampattiissariyādīhi tathā hi tathāgatassa thāmo.

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathaṃ chaddantime’’ti.


这是完整的中文直译：
现在到了水界的注释顺序。其中如[佛]所制定的："诸比丘，一切河流是无界。一切海洋是无界。一切天然池塘是无界。诸比丘，在河流或海洋或天然池塘中，中等人四周投水所及之处，这里是共住共布萨"，这称为水界。其中"诸比丘，一切河流是无界"这里"无界"的'a'字表示离义，无界即离开结界的意思。意思是即使宣说白二羯磨文也是离开结界。或表示否定义，意思是不应结界。或表示增长义，如"无学法"说为已学习、已完成学习，如此无界即已完成界事的意思。意思是即使宣说白二羯磨文而结界也如同未结界，以其自性如村界般相当于结界。由此显示河流、天然池塘、海洋不是结界的场所。如此以"诸比丘，一切河流是无界"等否定河流、海洋、天然池塘的结界性后，世尊为了在这些在世间习惯上成立的未结界的河流等中避免别众羯磨，想要用沙等划定界限，因此说"诸比丘，在河流或海洋或天然池塘中，中等人四周投水所及之处"等。其中"中等人"是体力中等的人，因此在《一切欢喜》律注等中说"由体力中等的人"。如果要指木匠，就会说"由木匠"，但并非如此说，由此知道是"体力中等的人"。因为人有三种：最上人、中等人、普通人。其中最上人即是一切知者世尊，因为那世尊在体力、名声、成就、自在等方面是一切众生中最上的，因此如来的体力[如偈颂所说]：
"迦罗瓦迦与恒河象，班达拉与铜色褐色，
香象吉祥金象[八象]，优波萨他为最后。"


Vuttānaṃ dasannaṃ hatthikulānaṃ balānusārena veditabbo. Tattha kāḷāvaka nti pakatihatthikulaṃ yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino balaṃ. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa balaṃ. Yaṃ dasannaṃ gaṅgeyyānaṃ balaṃ, taṃ ekassa paṇḍarassa balaṃ, yaṃ dasannaṃ paṇḍarānaṃ balaṃ, taṃ ekassa tambassa balaṃ. Yaṃ dasannaṃ tambānaṃ balaṃ, taṃ ekassa piṅgalassa balaṃ. Yaṃ dasannaṃ piṅgalānaṃ balaṃ, taṃ ekassa gandhahatthino balaṃ. Yaṃ dasannaṃ gandhahatthīnaṃ balaṃ, taṃ ekassa maṅgalassa balaṃ. Yaṃ dasannaṃ maṅgalānaṃ balaṃ, taṃ ekassa hemassa balaṃ. Yaṃ dasannaṃ hemavatānaṃ balaṃ, taṃ ekassa uposathassa balaṃ. Yaṃ dasannaṃ uposathānaṃ balaṃ, taṃ ekassa chaddantassa balaṃ. Yaṃ dasannaṃ chaddantānaṃ balaṃ, taṃ ekassa tathāgatassa kāyabalaṃ. ‘‘Nārāyanasaṅkhātaṃ bala’’ntipi idameva vuccati. Tattha nārā vuccanti rasmiyo, tā bahū nānāvidhā tato uppajjantīti nārayanaṃ, vajiraṃ, tasmā vajirasaṅkhātaṃ balanti pi attho, tadetaṃ pakatihatthigaṇanāya hatthikoṭisahassaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti, idaṃ tathāgatassa kāyabalaṃ. Issariyādibalavidhānaṃ pana taṃtaṃ suttānusārena veditabbaṃ. Majjhimapuriso nāma vaḍḍhakipuriso so hi tathāgatassa balaṃ paṭicca sinerupabbatarājaṃ sāsapabījena minanto viya satenapisahassenapi satasahassenapi minetuṃ abhabbo, antamaso pādaṅguṭṭha so pādaṅguṭṭhakampi gaṇhetuṃ abhabbova. Tassa pakatipurisato mahantabhāvena majjhe bhavattā majjhimapuriso nāma jāto, tathā hi sugatavidatthi vaḍḍhakissa tisso vidatthiyo, vaḍḍhakihatthena diyaḍḍhahattho hoti, tathā vaḍḍhakividatthi pakatipurisassa dve vidatthiyo, pakatipurisahatthena paripuṇṇahattho hoti tathā hi sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo, vaḍḍhakihatthena diyaḍḍho hattho hotīti kuṭikārasikkhāpadaṭṭhakathāyaṃ vuttaṃ. Ayaṃ idha majjhimapurisoti nādhippetā. Kasmā kuṭikārasikkhāpadeyeva tihatthāti vaḍḍhakihatthena tihatthā. Pamāṇayutto mañcoti pakatividatthiyā navavidatthippamāṇo mañcoti vuccati yathā, evaṃ majjhimapurisenā’ti idha avatvā’thāmamajjhimena purisenā’ti aṭṭhakathāyaṃ vuttattā. Pakatipuriso nāma’yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino bala’nti vuttapuriso pakatipuriso nāma. Tattha kiñcāpi ekacce puññavantā rājā ajātasattu jīvako komārabhacco itthiyāpi visākhā migāramātāti evamādayo pañcannaṃ hatthīnaṃ balaṃ dhārenti, na pana te majjhimapurisā nāma honti, pakatipuriso yeva, puññavantabhāvena visesapurisattā. Idha pana pakatipurisoyeva thāma majjhimapurisoti adhippeto. Udakukkhepāti udakukkhepena paricchinnā, tenevāha mātikāṭṭhakathāyaṃ līnatthappakāsaniyaṃ udakukkhepāti karaṇatthe nissakkavacananti āha. Udakukkhepenā’ti ayañhetthattho .

这是完整的中文直译：
所说的十种象族的力量应当这样理解。其中"迦罗瓦迦"是普通象族，十个人的体力等于一头迦罗瓦迦象的力量。十头迦罗瓦迦象的力量等于一头恒河象的力量。十头恒河象的力量等于一头班达拉象的力量。十头班达拉象的力量等于一头铜象的力量。十头铜象的力量等于一头褐色象的力量。十头褐色象的力量等于一头香象的力量。十头香象的力量等于一头吉祥象的力量。十头吉祥象的力量等于一头金象的力量。十头金象的力量等于一头优波萨他象的力量。十头优波萨他象的力量等于一头六牙象的力量。十头六牙象的力量等于如来的一分体力。这也称为"那罗延力"。其中"那罗"指光线，因为从那里产生许多不同的[光线]，所以称为那罗延，即金刚，因此也意为金刚力。这按普通象计数为十亿象，按人计数等于十亿人的力量，这是如来的体力。而自在等力的区分应当依照各经了知。所谓中等人即木匠，因为他对比如来的力量，就像用芥子来测量须弥山王一样，即使以百、千、十万也不能测量，乃至连脚趾也不能握持。因为他比普通人大而处于中间，所以称为中等人。因此善逝张手等于木匠三张手，按木匠肘等于一肘半，如此木匠张手等于普通人两张手，按普通人肘等于整一肘，因此在小屋学处注中说：所谓善逝张手即今中等人三张手，按木匠肘等于一肘半。这里不是指这个中等人。为什么？因为在小屋学处中说三肘是按木匠肘。如说符合尺寸的床即按普通张手九张手尺寸的床，如此这里不说"由中等人"而在注释书中说"由体力中等的人"。所谓普通人即如前所说"十个人的体力等于一头迦罗瓦迦象的力量"中的人称为普通人。其中虽然有些具福德的国王如阿阇世王、耆婆医师，女人如毗舍佉弥迦罗母等具有五象之力，但他们不称为中等人，只是普通人，因为以具福德而成为特殊人。但这里指的是普通人即是体力中等人。"投水所及"即由投水所限定，因此在《摄颂注》《显明隐义》中说"投水所及"是工具格的出格语。"由投水"即是这里的意思。

 Nadīsamuddajātassaresu yaṃṭhānaṃ majjimassa purisassa samantā parisapariyantato udakukkhepena paricchinnaṃ, ayaṃ tattha nadīādīsu lokavohāra siddhāsu tāsueva abaddhasīmāsu aparāpi samānasaṃvāsā ekūposathāti kaṅkhāvitaraṇiyaṃ pana yaṃ majjhimassa purisassa samantā udakukkhepāti yaṃ ṭhānaṃ thāmamajjhimassa purisassa samantato udakukkhepena paricchinnaṃ. Tattha yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālikaṃ vā hatthena gahetvā majjhimena purisena sabbathāmena khipitabbaṃ. Yattha evaṃ khittaṃ udakaṃ vā vālikā patati, ayaṃ udakukkhepo nāma. Ayaṃ tattha samāna saṃvāsā ekūposathāti, ayaṃ tesu nadīādīsu udakukkhepaparicchinnā sīmā samānasaṃvāsāceva ekūposathācā’ti atthayojanaṃ katvā ayaṃ etesaṃ nadīādīnaṃ antoyeva labbhati, na bahi, tasmā nadiyā vā jātassare vā yattakaṃ padesaṃ pakativassakāle catūsu māsesu udakaṃ ottharati, samudde yasmiṃ padese pakativīciyo osaritvā saṇṭhahanti, tatopaṭṭhāya kappiyabhūmi. Dubbuṭṭhikāle vā gimhe vā nadījātassaresu sukkhesupi sāeva kappiyabhūmi. Sace pana sukkhe jātassare vāpiṃ vā khaṇanti vappaṃ vā karonti, taṃ ṭhānaṃ gāmakhettaṃ hoti. Yā panesā kappiyabhūmīti vuttā, tato bahi udakukkhepasīmā na gacchati, antoyeva gacchati, tasmā tesaṃ antoparisapariyantato paṭṭhāya samantāudakukkhepa paricchedo kātabbo’’ti vuttaṃ. Gaṇṭhipade pana yaṃ majjhimassa purisassa samantā udakukkhepāti pana etissā nadiyā catuvaggādīnaṃ saṅghānaṃ visuṃ catuvaggakaraṇīyādikammakaraṇakāle sīmāparicchedadassanatthaṃ vuttaṃ, ticīvarena vippavāsaparicchedadassanatthampi sattabbhantarasīmāya paricchedadassanaṃ viyāti ācariyā, tasmā udakukkhepaparicchedābhāvepi antonadiyaṃ kātuṃ vaṭṭatīti siddha’nti likhitaṃ. Tattha udakukkhepaparicchedābhāvepī’ti idaṃ padaṃ samantato udakukkhepena paricchinna’nti mahāaṭṭhakathāvacanena vā samantā udakukkhepaparicchedo kātabbo’ti mātikāṭṭhakathāya kaṅkhā vitaraṇiyañca vuttavacanena vā, ‘‘tatthāpi hi majjhimapuriso na ñāyati, tathā sabbathāmena khipana’’nti vā, ‘‘etadatthameva hi vālikādīhi sīmaparicchindana’’nti vā vimativinodanīvacanehi vā na sameti. Ganthakārenāpi parūpavādavivajjanatthaṃ ‘‘ayaṃ amhākaṃ khantī’’ti avatvā’acariyā’ti aññakattāre nidassitvā parato nigamane ‘‘idaṃ sabbaṃ suṭṭhu vicāretvā garukule payirupāsitvā gahetabbaṃ yuttaṃ gahetabbaṃ, itaraṃ chaḍḍetabba’’nti vuttaṃ tasmā aññesaṃ ācariyānaṃ matena likhitanti daṭṭhabbaṃ.

这是完整的中文直译：
在河流、海洋、天然池塘中，体力中等的人从会众边际四周投水所及之处所限定的地方，这在那些河流等世间习惯上成立的未结界处又是共住共布萨。在《断疑》中说"中等人四周投水所及"即体力中等的人从四周投水所限定的地方。在那里如同赌徒投掷木球一样，体力中等的人应当用手拿着水或沙用尽全力投掷。投掷的水或沙落下之处，这称为投水所及。"这里是共住共布萨"，即这在那些河流等处由投水所限定的界是共住和共布萨，如此作义理连接后说这只在这些河流等之内获得，不在外部。因此在河流或天然池塘中在正常雨季四个月被水淹没的区域，在海洋中正常波浪退去停止之处开始，是净地。即使在少雨季节或夏季河流天然池塘干涸时也是那个净地。但如果在干涸的天然池塘中挖池或耕种，那个地方成为村庄区域。而这所说的净地，投水界不能超出其外，只能在内部，因此从它们内部会众边际开始应当作四周投水限定。在《纲要书》中写道："'中等人四周投水所及'是为了显示在这河流中四众等僧团各自作四众羯磨等事时的界限，也为了显示三衣离宿的界限，如七内量界的界限显示"，诸师说，因此即使没有投水限定也可以在河内作[羯磨]。其中"即使没有投水限定"这个词与大注"由四周投水所限定"的说法，或与《摄颂注》和《断疑》中说"应当作四周投水限定"的说法，或与《遣除疑惑》中"因为这里也不知道中等人，如此用尽全力投掷"，或"正是为此目的以沙等限定界"的说法都不相符。注疏作者为了避免他人诽谤，没有说"这是我们的见解"，而是举示其他作者说"诸师"，后来在结论中说"这一切应当善加考察后亲近师长处学习，应当取合理的，其他的应当舍弃"，因此应当视为依其他诸师的见解而写。

 Aññathā tissopi saṅgītiyo ārūḷhe aṭṭhakathāvacane ca kaṅkhāvitaraṇī-vimativinodanīvacanāni ca makkhetabbāni bhaveyyuṃ, ganthāpi aññamaññaviruddhā bhaveyyuṃ, bhagavatā paññattasikkhāpadampi sāvakānaṃ matena paṭisaṅkharitabbaṃ bhaveyya bhagavatā paññattasikkhāpadaṃ pana na makkhetabbaṃ, yathā paññatteyeva vattitabbaṃ vakkhati hi vatthuṃ jānitvāpi majjaṃ pivato bhikkhussa pācittiyaṃ, sāmaṇerassa pana jānitvā pivato sīlabhedo, na ajānitvāti vuttaṃ tattha kāraṇaṃ maggitabbaṃ, sikkhāpada paññattiyā buddhānameva visayattā na vā maggitabbaṃ, yathā paññatteyeva vattitabba’nti tasmā samantā udakukkhepāti paññattasikkhāpadānurūpaṃ samantato udakukkhepena paricchinnanti vā udakaṃ ukkhipitabbanti vā udakukkhepena pi paricchinnā sīmātivā samantā udakukkhepaparicchedo kātabboti vā vuttadhammasaṅgāhakattherānaṃ vacanameva pamāṇaṃ te hi buddhamataññuno, idañca vacanaṃ bhagavato na paccakkhavacanaṃ nāpisaṅgāhakattherānaṃ vacanaṃ athavā ‘‘yaṃ majjhimassa purisassa samantā udakukkhepā’’ti pana etissā nadiyā…pe… sattabbhantarasīmāya paricchedadassanaṃ viya sīmaparicchedadassanatthaṃ vutta’nti ācariyā yasmā vadanti, tasmā udakukkhepaparicchedābhāvepi antonadiyaṃ kātuṃ vaṭṭatīti siddhanti imissā atthayojanāya na dhammasaṅgāhakattherāpi paviṭṭhā, ganthakāropi apaviṭṭho. Kasmāti ce tissopi saṅgītiyo ārūḷhesu vinayaṭṭhakathāsuceva tabbivaraṇabhūtāsu silokaṭīkāsu ca ‘‘udakukkhepena paricchinnaṃ, udakaṃ ukkhipitabbaṃ, udakukkhepaparicchedo kātabbo’’ti ādinā bahūhi ākārehi udakukkhepaparicchedameva likhanti, tasmā dhammasaṅgāhakattherāpi appaviṭṭhāti viññāyati ganthakāro pi parūpavādavivajjanatthaṃ ‘‘ācariyā’’ti aññakattāre nidasseti, tasmā gantthakāropi appaviṭṭhoti viññāyati, idañca vacanaṃ kesañci therānaṃ attanomati, attanomatica nāmesā sabbadubbalā, sinerupabbatarājaṃ sāsapabījena minento viya sabbaññubuddhena paññattassa udakukkhepāti sikkhāpadassa atthaṃ vadantānaṃ mahākassapayasamoggaliputtatissapabhutīnañca tesaṃ sissānusissānaṃ mahāvihāravāsīnañca vacanaṃ ko nāma puggalo makkhetuṃ sakkhissati, upasampadādikammassa ca garukammattā sāsanassa mūlattā ca garukeyeva ṭhātabbaṃ. ‘‘Yaṃ majjhimassa purisassa samantā udakukkhepā’’ti bhagavatā paññattaṃ, kathaṃ majjhimassa purisassa udakukkhepārahaṭṭhānameva udakukkhepasīmā, udāhu udakukkhepeneva udakukkhepasīmāti codanaṃ pariharanto aṭṭhakathācariyo kathaṃ pana udakaṃ ukkhipitabbantyādimāha. Tattha kathanti kathetukamyatā pucchā, kathaṃ kena kāraṇena udakaṃ ukkhipitabbaṃ udakāsiñcanasaṅkhepena ukkhipitabbaṃ atha kho leḍḍukhipanadāruguḷakhipanākārena ukkhipitabbanti attho. Akkhadhuttāti sāmaññena vuttepi ‘‘sīho gāyati naṅguṭṭhaṃ, sīho cāleti vāladhi’’nti ettha viya dāruguḷaṃ khipanti saddantarasannidhānato atthavasena dāruguḷakīḷakā dhuttajanāti viññāyati akkhasaddo hi jūtepi nirūḷho.

这是完整的中文直译：
否则就会抹消三次结集中收录的注释书的说法和《断疑》《遣除疑惑》的说法，典籍也会互相矛盾，世尊制定的学处也会依弟子的见解而修改。但世尊制定的学处不应被抹消，应当如制定那样实行。因为将说明：比丘知道[是酒]而饮酒即波逸提，而沙弥知道而饮则破戒，不知道则不[破戒]。对此或应当寻求原因，或因为制定学处是诸佛的境界而不应寻求，应当如制定那样实行。因此"四周投水所及"，或如"依所制定的学处由四周投水所限定"，或"应当投水"，或"由投水所限定的界"，或"应当作四周投水限定"等法的结集长老们的说法才是准则，因为他们了知佛陀的意趣。这说法不是世尊的亲说也不是结集长老们的说法。或者说因为诸师说"'中等人四周投水所及'是为了显示在这河流中...如显示七内量界的界限"，所以即使没有投水限定也可以在河内作[羯磨]这个义理连接，结集长老们也没有进入[这种解释]，注疏作者也没有进入。为什么呢？因为在三次结集中收录的律注和其解释的诗颂疏中以"由投水所限定"、"应当投水"、"应当作投水限定"等多种方式都只写投水限定，因此可知结集长老们也没有进入[这种解释]。注疏作者为了避免他人诽谤而举示其他作者说"诸师"，因此可知注疏作者也没有进入[这种解释]。这说法是某些长老的自己见解，所谓自己见解是最弱的，像用芥子来测量须弥山王一样，谁能抹消说明一切知者佛陀所制定的"投水所及"学处的意义的大迦叶、目犍连子帝须等及其弟子的弟子们和大寺住者们的说法呢？因为具足戒等羯磨是重羯磨，是教法的根本，所以应当依重[羯磨]而住。"中等人四周投水所及"是世尊所制定的，[有人]提出质问：是中等人的投水所及之处才是投水界，还是由投水[本身]才是投水界？注释师为了解答这个质问说"如何应当投水"等。其中"如何"是想要说明的疑问，意思是以什么理由应当投水？是应当以洒水的方式投水还是应当以投掷土块木球的方式投水？虽然"赌徒"是一般而说，但如"狮子摇尾巴，狮子摆尾毛"中那样，由于"投木球"词的邻近，依义理可知是投掷木球玩耍的赌徒，因为"赌"字也用于赌博。

 Dāruguḷanti bhamaṃ āropetvā āraggena katadāruvikati ayañhetthattho… yathā akkhadhuttā dāruguḷakā dhuttajanā dāruguḷaṃ hatthena gahetvā attano balaṃ dassentā viya sabbathāmena attānaṃ onamitvā khipanti, evameva thāmamajjhimena purisena udakaṃ vā vālikaṃ vā hatthena gahetvā attano balaṃ dassentāviya onamitvā sabbathāmena nisinnassa vā ṭhitassa vā parisapariyantato anupariyāyitvā khipitabbaṃ, evaṃ cittaṃ udakaṃ vā vālikaṃ vā yattha yasmiṃ ṭhāne patati, ayameko udakukkhepo nāmāti ‘‘ayameko udakukkhepo’’ti iminā padena dvinnaṃ saṅghānaṃ visuṃvisuṃ kammakaraṇādhikāre sīmantarikattā aññassāpi udakukkhepassa sambhavaṃ dasseti, teneva mātikāṭṭhakathāyaṃ ‘‘sace pana dve saṅghā visuṃvisuṃ uposathādikammaṃ karonti, dvinnaṃ udakukkhepānaṃ antare añño eko udakukkhepo upacāratthāya ṭhapetabbo’’ti vuttaṃ, vimativinodaniyampi ‘‘tassa antoti tassa udakukkhepaparicchinnassa ṭhānassa anto na kevalañca tasseva anto, tato bahipi ekassa udakukkhepassa anto ṭhātuṃ na vaṭṭatīti vacanaṃ udakukkhepaparicchedassa dubbijānato kammakopasaṅkā hotī’’ti vuttaṃ, sāratthadīpaniyaṃ pana ‘‘tassa anto hatthapāsaṃ vijahitvā ṭhito kammaṃ kopetīti iminā paricchedato bahi yattha katthaci ṭhito kammaṃ na kopetīti dīpetī’’ti vatvā mātikāṭṭhakathāvacanampi paṭikkhipi, taṃ ekasaṅghaṃ sannipātaṃ sandhāya vuttanti daṭṭhabbaṃ, yathā ca mahāsīmāya khaṇḍitvā baddhānaṃ khaṇḍasīmānaṃ aññamaññasaṅkaravivajjanatthaṃ sīmantarikā ṭhapitā, evameva attano sabhāvena gāmasīmā viya sayaṃ jātasīmāyaṃ nadīsamuddajātassarānaṃ atimahantabhāvena udakukkhepena udakukkhepasīmā bhagavatā anuññātā, tathāpi dvinnaṃ baddhasīmānamiva aññamaññasaṅkaravivajjanatthaṃ dvinnaṃ udakukkhepasīmānaṃ antare sīmantarikatthāya añño udakukkhepo ṭhapetabbo’ti vuttaṃ, sanimittā baddhasīmā, saudakukkhepā udakukkhepasīmā, sīmantarikā viya eko udakukkhepo daṭṭhabbo, teneva vimativinodaniyaṃ ‘‘idañcettha sīmantarikāvidhānaṃ dvinnaṃ baddhasīmānaṃ sīmantarikāanujānanasuttānulomato siddhanti daṭṭhabba’’nti vuttaṃ, ekasmiṃ saṅghasannipāte pana ekassa udakukkhepassa bahi tiṭṭhantopi kammaṃ na kopetīti daṭṭhabbaṃ vuttañhi vimativinodaniyaṃ bhagavatā nidānavasena ekagāmasīmanissitānaṃ ekasabhāgānañca dvinnaṃ baddhasīmānameva aññamaññaṃ sambhedajjhottharaṇaṃ sīmantarikaṃ vinā abyavadhāne ṭhānañca bhagavatā anumatamevāti ñatvā aṭṭhakathācariyā idhāpi sīmantarikāvidhānamakaṃsu visabhāgasīmānampi hi ekasīmanissitattaṃ ekasabhāvattañcāti dvīhaṅgehi samannāgate sati eva sīmantarikaṃ vinā ṭhānaṃ sambhedāya hoti, nāsatīti daṭṭhabba’nti. Evaṃ nadīsamuddajātassaresu samantāudakukkhepāti paññattasikkhāpadānurūpaṃ udakukkhepena paricchedaṃ dassetvā rassapabhave nadījātassarapadese udakukkhepena vināva attano sabhāvena gāmasīmāyamiva sabbathā kappiyabhāvaṃ dassetuṃ sace pana nātidīghā hoti, pabhavato paṭṭhāya tyādimāha. Tattha pabhavato paṭṭhāyāti yasmiṃ padese catumāsaparamā nadī sandati, tassa uparimabhāgato paṭṭhāyāti attho. Yāva mukhadvārā ti yāva nadītīramevettha mukhadvārāti adhippetā.

这是完整的中文直译：
"木球"即装上转轮用尖端制作的木制器具，这里的意思是...如同玩木球的赌徒们手持木球，像是显示自己力量那样弯下身用尽全力投掷，同样体力中等的人应当手持水或沙，像是显示自己力量那样弯下身，坐着或站着从会众边际绕行用尽全力投掷。如此所投掷的水或沙落下之处，这称为一个投水所及。以"这一个投水所及"这个词显示在两个僧团各自作羯磨的权限中作为界间隔还有其他投水所及的可能，因此在《摄颂注》中说："如果两个僧团各自作布萨等羯磨，应当在两个投水所及之间另置一个投水所及作为间隔"。在《遣除疑惑》中也说："'在其内'即在那投水所限定的处所之内，不仅是在其内，从其外一个投水所及之内也不可以住的说法，对于难以了知投水限定者会有羯磨无效的疑虑"。但在《精要灯》中说："'在其内离开伸手所及而住者使羯磨无效'，以此显示在限定之外任何处所住者不使羯磨无效"，并且否定了《摄颂注》的说法，这应当理解为是针对一个僧团集会而说。如同在大界中划分结界的诸分界之间为了避免互相混杂而置界间隔，同样在以自性如村界般自然生成的界中，因为河流海洋天然池塘极大，世尊允许以投水[来限定]投水界，然而如同两个结界之间那样，为了避免互相混杂，应当在两个投水界之间另置一个投水所及作为界间隔。有相的结界，有投水的投水界，应当视如界间隔的一个投水所及。因此在《遣除疑惑》中说："这里界间隔的规定应当视为依随允许两个结界间隔的经而成立"。但在一个僧团集会时，即使站在一个投水所及之外也不使羯磨无效。因为在《遣除疑惑》中说："知道世尊依[制戒]因缘只允许两个依一村界和同类的结界不用界间隔而无间隔地住，注释师们在这里也作了界间隔的规定。因为即使是异类界，只有在具备依一界和同类这两个要素时，不用界间隔而住才会导致混杂，没有[这两个要素]则不会，应当如此理解"。如此在河流海洋天然池塘中显示了依"四周投水所及"所制定的学处而作投水限定后，为了显示在短源头的河流天然池塘处即使没有投水[限定]以其自性如村界般完全适合，所以说"如果不太长，从源头开始"等。其中"从源头开始"意思是从那四个月中河流流动的处所的上部开始。"直到河口"即这里是指直到河岸为河口。

 Sabbatthā’ti sabbasmiṃ nadīpadese udakukkhepasīmākammaṃ natthī ti udakukkhepena pavattā sīmā udakukkhepasīmā. Karitabbanti kammaṃ, karakaraṇeti dhātu, rammapaccayo. Karaṇeti manodvāravīthiyā sattamakusalajavanacittasamuṭṭhāpitavāyodhātuyā vikārabhūto kāyapayogo, tena kāyapayogena khipitabbaṃ uddhaṭaṃ kammanti vuccati paramatthavasena pana kāyapayogasaṅkhātāya cittaṃ javāyodhātuyā vipphārena desantarappattisamuṭṭhāpikā aṭṭhakalāpapuñjāyeva. Udakukkhepasīmāya kammaṃ udakukkhepasīmākammaṃ taṃ ettha rassapabhavanadiyā natthīti attho. Ayañhetthattho sace nadī nātidīghā hoti aḍḍhayojanaṃ vā gāvutaṃ vā aḍḍhagāvutaṃ vā, tassā pavattanaṭṭhānato paṭṭhāya yāva nadītīrā sabbattha nadīpadese ajjhottharitvā saṅgho nisīdati, tattha tasmiṃ nadīpadese samantato avasesanadiyā abhāvā vaggakammasaṅkābhāvena udakukkhepasīmā kammaṃ natthi, kevalā nadī sīmāyevāti sāratthadīpaniyampi mātikāṭṭhakathāyalīnatthappakāsaniyampi etadeva sanniṭṭhānaṃ vuttaṃ vimativinodaniyaṃ pana yattha khuddake araññe mahantehi vā bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha satthabbhantarasīmā na uppajjati, kevalāraññasīmāyeva tattha saṅghena kammaṃ kātabbaṃ nadīādīsupi eseva nayo vakkhati hi sace nadī nātidīghā hoti, pabhavato paṭṭhāya yāvamukhadvārā sabbattha saṅgho nisīdati, udakukkhepasīmākammaṃ natthī’ti ādi ca ubhayatthāpi ca. Yassaṃ disāyaṃ sattabbhantarassa vā udakukkhepassa vā okāso nappahoti, tattha kathaṃ minanaṃ khipanaṃ vā bhaveyya, gāmakhettādīsu pavisanato akhette sīmā paviṭṭhā nāmātisīmā vipajjeyya, apekkhāya sīmuppattiyaṃ pana yato pahoti, tattha sattabbhantaraudakukkhepasīmā sayameva paripuṇṇā jāyanti. Yato pana nappahoti, tattha attano khettappamāṇeneva jāyanti, na bahīti vuttaṃ, ettha ca’sīmāpekkhāya sattabbhantaraudakukkhepasīmā sayameva paripuṇṇā jāyantī’ti vuttattā udakukkhepaṃ vināyeva apekkhāya sīmāya udakukkhepasīmā uppajjatī’ti atthaṃ vadanti, taṃ ayuttarūpaṃ viya dissati. Kasmāti ce pāḷinayavirodhato vimativinodaniyaṃ parato vuttavacanenāpi virodhato ca. Idañca vacanaṃ ācariyassa kesañci puggalānaṃ vādappakāsanatthaṃ vuttaṃ bhaveyya. Kasmā parato vuttavacanena aghaṭiyattā ca pāḷiyaṭṭhakathāṭīkāvacanehipi virujjhanato ca, taṃ parato vaṇṇayissāma. Yathā ca loke vatiṃ aparikkhipitvā ‘‘idaṃ vatiyā ṭhāna’’nti ca yathā ca naṅgalakoṭiyā akasitvā ‘‘idaṃ kasikaṭṭhāna’’nti ca yathā ca vatthuṃ karontā manussā kudhārīpharasuādinā rukkhe acchinditvā ‘‘idaṃ mama kudhāripatanaṭṭhāna’’nti ca yathā ca dāttena alāyitvā ‘‘idaṃ mama lāyitaṭṭhāna’’nti ca na sakkā vattuṃ, evameva udakaṃ vā vālikaṃ vā hatthena akhipitvā ‘‘ayameko udakukkhepoti ca, udakapatanaṭṭhānanti ca na sakkā vattuṃ. Ettha ca dve bhikkhū evaṃ vivādaṃ karonti vimativinodaniyaṃ ‘‘yattha khuddake araññe mahantehi bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha sattabbhantarasīmā na uppajjati, kevalāraññasīmāyeva tattha saṅghena kammaṃ kattabbaṃ nadī ādīsupi eseva nayo. Vakkhati hi sace nadī nātidīghā hoti.

这是完整的中文直译：
"一切处"即在河流的一切处所没有投水界羯磨。由投水而成的界称为投水界。"应作"即羯磨，词根是"作"，加上"ra"后缀。"作"指由意门心路第七不善速行心所引生的风界变化所成的身体动作，由那身体动作应当投掷，称为提起的羯磨。但依胜义而言，仅是由称为身体动作的心速行风界扩散而引生转移到其他处所的八种聚集。投水界的羯磨是投水界羯磨，这在这里短源头河流是没有的意思。因为这里的意思是：如果河流不太长，半由旬或一牛吼或半牛吼，从其流动处开始直到河岸，僧团遍布坐在一切河流处所，在那里在那河流处所因为四周没有其余河流而无别众羯磨的疑虑，所以没有投水界羯磨，仅是河流界。在《精要灯》和《摄颂注·显明隐义》中也说了这同样的结论。但在《遣除疑惑》中说：在小森林中由于众多比丘充满而无别众羯磨的疑虑，所以不需要七内量界时，七内量界就不生起，仅是森林界，僧团应当在那里作羯磨。在河流等处也是这个道理。因为将说："如果河流不太长，从源头开始直到河口，僧团遍处而坐，没有投水界羯磨"等。在两处也是如此。在七内量或投水所及的空间不足的方向，如何能测量或投掷呢？因为进入村庄区域等，在非[界]场所称为界进入，界会失效。但在需要界生起时，从足够之处，七内量界和投水界自然完全生起。从不足之处，仅以自己界场的量度生起，不在外部。这里说"需要界时七内量界和投水界自然完全生起"，因此他们说即使没有投水，需要界时投水界也生起，这似乎不合理。为什么呢？因为与经文道理相违，也与《遣除疑惑》后面所说的话相违。这说法或许是阿阇黎为了显示某些人的论说而说的。为什么？因为与后面所说的话不相符，也与经文、注释书、复注的说法相违，我们将在后面解释这点。如同在世间不围栅而不能说"这是栅的地方"，如同不用犁头耕而不能说"这是耕地"，如同人们造地基时不用斧锯等砍伐树木而不能说"这是我斧头落下的地方"，如同不用镰刀割而不能说"这是我割过的地方"，同样不用手投水或沙而不能说"这是一个投水所及"或"这是水落下的地方"。这里两个比丘这样争论《遣除疑惑》中"在小森林中由于众多比丘充满而无别众羯磨的疑虑，所以不需要七内量界时，七内量界就不生起，仅是森林界，僧团应当在那里作羯磨。在河流等处也是这个道理。因为将说：如果河流不太长..."

 Pabhavato paṭṭhāya yāva mukhadvārā sabbattha saṅgho nisīdati, udakukkhepasīmākammaṃ natthī’tiādiṃ, iminā eva vacanena vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasīmā sattabbhantarasīmā uppajjanti, nāsatīti daṭṭhabba’nti vuttattā udakukkhepaṃ vināva parisapariyantato paṭṭhāya sīmāpekkhāya saheva udakukkhepasīmā uppajjati tasmā udakukkhepena payojanaṃ natthevāti te evaṃ vattabbā ‘‘mā sappurisā evaṃ vadeyyātha ācariyavarañca mā abbhācikkhatha idañca vacanaṃ ācariyavarassa neyyavacanaṃ, paratopi ācariyavaro sanniṭṭhānaṃ vakkhati vinayaṭṭhakathāsuceva sāratthadīpaniyañca vuttavacanehipi tava vacanaṃ asaṃsandeva, vimativinodaniyameva parato vuttavacanenāpi na ghaṭiyati. Kathaṃ neyyavacanaṃ hotīti. ‘‘Sīmāpekkhāya sati eva…pe… nassatī’’ti ettha sīmāpekkhāya vinā maggagamananhānādi atthehi bhikkhūhi araññe vā nadīādīsupivā paviṭṭhakkhaṇeyeva nuppajjati, sīmāpekkhāya satieva araññe samantā sattabbhantarā’ti paññattasikkhāpadānurūpaṃ abbhantarasīmā uppajjati’ nadīsamuddajātassaresupi majjhimassa purisassa samantā udakukkhe’pāti paññatta sikkhāpadānurūpaṃ udakukkhepena saha udakukkhepasīmā uppajjati, na udakukkhepena vināti ayaṃ neyyattho. Nāsatītiettha udakukkhepena vināti atthopi na labbhate. Evañca sati vimativinodaniyaṃ yeva puna tatthāti lokavohārasiddhāsu etāsu nadīādīsu tīsu abaddhasīmāsu punavaggakammaparihāratthaṃ sāsanavohārasiddhāya abaddhasīmāya paricchedaṃ dassentoti adhippāyo. Pāḷiyaṃ ‘‘yaṃ majjhimassa purisassā’’ti ādīsu udakaṃ ukkhipitvā khipiyati etthāti udakukkhepo, udakassa pathanokāso, tasmā udakukkhepā. Ayañhettha padasambandhavasena attho… ‘‘parisa pariyantato paṭṭhāya samantā yāva majjhimassa purisassa udakukkhepo udakapatanaṭṭhānaṃ, tāva yaṃ taṃ paricchinnaṃ ṭṭhānaṃ, ayaṃ tattha nadīādīsu aparā samānasaṃvāsā udakukkhepasīmā’’ti vuttaatthapadehipi samānaṃ bhaveyya ācariyameva hi kecipana samantā abbhantaraṃ minitvā paricchedakaraṇeneva sīmā sañjāyati, na sayamevāti vadanti, taṃ na gahetabbhantyādinā kecivādaṃ paṭikkhipitvā minanakhipane dosaṃ dassetvā ca yaṃ panettha abbhantaraminanappamāṇassa vālikādikhipanakammassa ca dassanaṃ, taṃ sayaṃjātasīmānaṃ ṭhitaṭṭhānaparicchedadassanatthaṃ kataṃ, gāmūpacāragharūpacārajānanatthaṃ leḍḍusuppādikhipanavijānanadassanaṃ viya, teneva mātikāṭṭhakathāyaṃ sīmaṃ vā bandhanti udakukkhepaṃ vā pariccheda’nti vuttaṃ, evaṃ katepi tassa paricchedassa pabhavato ñātuṃ asakkuṇeyyattena thūlato ñatvā antotiṭṭhantehi nirāsaṅkaṭṭhāne ṭhātabbaṃ aññaṃ bahikarontehi atidūre nirāsaṅkaṭṭhāne pesetabbanti vā, tasmā yathā vuttasīmāpekkhavaseneva tāsaṃ sattabbhantaraudakukkhepasīmānaṃ uppatti, tabbigamena vināso ca gahetabboti amhākaṃ khanti, vīmaṃsitvā gahetabbaṃ, añño vā pakāro ito yuttataro gavesitabbo’ti āha. Vīmaṃsitvā gahetabbaṃ. Añño vā pakāro ito yuttataro gavesitabbo’ti iminā ācariyassa vacanena imassa vacanassa attanomatibhāvañca ācariyassa apaṭisambhidāpattabhāvañca dasseti.

这是完整的中文直译：
"从源头开始直到河口，僧团遍处而坐，没有投水界羯磨"等，由于这句话说"只有在为了避免别众羯磨而需要界时，投水界和七内量界才生起，不需要时则不生起"，所以他们说即使没有投水，从会众边际开始，只要需要界就与投水界一同生起，因此根本不需要投水。对此应当这样说："诸善人，请勿如此说，也不要诽谤大师。这是大师的引导性言论，大师后面还会说出结论。你的说法与律注和《精要灯》中所说的话也不相符，甚至与《遣除疑惑》后面所说的话也不相合。"
怎么是引导性言论呢？"只有在需要界时...不生起"中，没有需要界时，比丘们进入森林或河流等处仅为了行路沐浴等目的时就不生起。只有需要界时，在森林中依"四周七内量"所制定的学处而生起七内量界，在河流海洋天然池塘中也依"中等人四周投水所及"所制定的学处而与投水一同生起投水界，不是没有投水，这是引导的意思。在"不生起"中也得不到"没有投水"的意思。如此在《遣除疑惑》中又说"在那里"即在这些世间习惯上成立的河流等三种未结界中，为了再次避免别众羯磨而显示教法习惯上成立的未结界的界限，这是其意趣。
在圣典中"中等人的"等处，投水即在此投掷水，水的落处，因此[称为]投水所及。这里依词的关联而有这样的意思..."从会众边际开始四周直到中等人的投水所及水落之处，那个被限定的处所，这在那里河流等处是另一个共住投水界"，[这]与所说义词相同。但有些人说："只有依师承才能通过测量四周内量作限定而生起界，不是自然生起"。[大师]否定了某些人的说法说"这不应接受"等，并显示了测量投掷的过失，又说："这里所显示的内量测量和投掷沙等的羯磨，是为了显示自然生起界的所在处所的界限，如同为了知道村落界域和房屋界域而显示投掷土块和扬谷器等的了知。因此在《摄颂注》中说'结界或限定投水所及'，即使这样作了那个界限，因为从源头不能确知，所以粗略知道后住在内部的人们应当住在无疑虑处，使他人在外作[羯磨]时应当派遣到远处无疑虑处"。因此我们认为应当依所说的需要界而接受这些七内量界和投水界的生起，以及依其消失而灭失。应当审察后接受，或寻求比这更合理的其他方式。"应当审察后接受，或寻求比这更合理的其他方式"，以这句话显示这说法是自己的见解，也显示大师未证得无碍解。

 Idañca vacanaṃ na bhagavato paccakkhavacanaṃ, nāpidhammasaṅgāhakattherānaṃ vacanaṃ, tissopi saṅgītiyo anārūḷhā, nāpi aṭṭhakathāya saṃvaṇṇanācariyassa vādappakāsanameva tasmā asallakkhitabbameva sāratthadīpaniyampi sace nadī nātidīghā hotīti imissā saṃvaṇṇanādhikāre udakukkhepasīmā kammaṃ natthīti yasmā sabbopi nadīpadeso bhikkhūhi ajjhotthaṭo, tasmā samantato nadiyā abhāvā udakukkhepena payojanaṃ natthī’ti vuttaṃ tathā hi samantato nadiyā abhāvā udakukkhepena payojanaṃ natthī’tiimassa anvayavasena vā atthāpattivasena vā samantato nadiyā bhāve sati udakukkhepena payojanaṃ attheva vaggakammaparihāratthanti attho labbhate mātikāṭṭhakathāya līnatthappakāsaniyampi ‘‘samantā udakukkhepaparicchedo kātabboti pahonakaṭṭhānaṃ sandhāya vuttaṃ yattha pana kunnadiyaṃ nappahoti. Tattha pahonakaṭṭhāne udakukkhepaparicchedo kātabbo’tivuttaṃ. Udakukkhepaparicchedo kātabbo’ti iminā vacanena sīmāpekkhāya saha udakukkhepaṃ vinā attano sabhāveneva nuppajjatīti viññāyati, tathā hi udakukkhepaparicchedake kattāre asati kathaṃ udakukkhepaparicchedo kātabbo bhaveyya tasmā ‘‘vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasattabbhantarasīmā uppajjanti, nāsatī’ti idaṃ vacanaṃ sāratthadīpaniyañca mātikāṭṭhakathāyañca vuttavacanehi aññamaññaviruddhaṃ viya dissati vimativinodaniyaṃyeva ca ‘‘mahoghena pana unnataṭṭhānato ninnaṭṭhāne patantena khato khuddako vā mahanto vā lakkhaṇayutto jātassarova etthāpi khuddake udakukkhepakiccaṃ natthi samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabbaṃ, sodhetuṃ dukkarattā’’ti vuttaṃ tathā hi ayamācariyavaro pubbe ‘‘vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasattabbhantarasīmā uppajjanti, nāsatī’’ti vatvā parato kathamācariyavarena ‘‘etthāpi khuddake udakukkhepakiccaṃ natthi’’tyādivacanamuccate, tatthāyaṃ viggaho udakaṃ ukkhipitvā khipīyati etthāti udakukkhepo udakassa patanokāso kintuṃ, ṭhānaṃ karitabbaṃ kiccaṃ kara karaṇeti dhātu riccapaccayo yaṃ. ‘‘Ajjeva kiccaṃ ātappa’’nti yathā, udakukkhepassa kiccaṃ karaṇaṃ udakukkhepakiccaṃ. Samudde panā ti ettha pana saddo visesattho, pakkhantaratthotipi apare visesatthe pana nadījātassaresu mahantesu udakukkhepasīmāyameva kātabbaṃ, khuddake pana kevale nadījātassarepi kātabbaṃ samudde pana visesato udakukkhepasīmāyameva kātabbanti ayaṃ pana saddassa visesattho. Sabbathā ti sabbena sabbaṃ. Udakukkhepasīmāyamevā ti ettha evakāro sanniṭṭhānattho, udakukkhepasīmāyameva kammaṃ kātabbaṃ, na samuddasīmāya kadācīti attho yujjateva. Nadījātassaresu pana mahantesu udakukkhepasīmāya kātabbaṃ, khuddake nadījātassareyeva na kātabbanti ayaṃ attho sāmatthiyato labbhateva nadījātassaresu khuddakamahantabhāvena nadījātassaraudakukkhepāti dve dve sīmā labbhanti samudde pana kasmā samuddaudakukkhepavasena dve na labbhantīti samudde pana kasmā samuddaudakukkhepavasena dve na labbhantīti codanaṃ manasisandhāyāha ‘‘sodhetuṃ dukkarattā’’ti.

这是完整的中文直译：
这说法不是世尊的亲说，也不是法的结集长老们的话，未收入三次结集，也不是注释书解释师的论说显示，因此不应考虑。在《精要灯》中关于"如果河流不太长"这句话的解释中说："没有投水界羯磨，因为所有河流处所都被比丘们遍覆，所以因为四周没有河流而不需要投水。"因此依"因为四周没有河流而不需要投水"这句话的连结或含义，可得出"当四周有河流时为了避免别众羯磨就需要投水"的意思。
在《摄颂注·显明隐义》中说："'应当作四周投水限定'是针对足够处所而说。在小河流不足之处，应当在足够处所作投水限定。"由"应当作投水限定"这句话可知不是与需要界一起不用投水就依自性而生起，因为如果没有作投水限定的作者，怎么能作投水限定呢？因此"只有在为了避免别众羯磨而需要界时，投水界和七内量界才生起，不需要时则不生起"这句话似乎与《精要灯》和《摄颂注》中所说的话互相矛盾。
在《遣除疑惑》中说："被大水流从高处流向低处冲刷而成的具有特征的小或大天然池塘，在这里小的也不需要投水作用。但在海洋中一切都应当在投水界作羯磨，因为难以清净。"因为这位**先前说"只有在为了避免别众羯磨而需要界时，投水界和七内量界才生起，不需要时则不生起"，后来怎么又说"在这里小的也不需要投水作用"等话呢？
这里的分析是：投水即在此投掷水，水的落处。"作用"是"应作"的意思，词根是"作"，加"ricca"后缀。如"今日应精进"中那样，投水的作用即投水作用。"但在海洋中"这里的"但"字是特殊义，其他人说也是相反分别义。在特殊义中，在大的河流天然池塘中应当只在投水界作[羯磨]，但在小的单纯河流天然池塘中也应当作，而在海洋中特别应当只在投水界作，这是"但"字的特殊义。"一切"即完全地。"只在投水界"中的"只"字是决定义，意思是只应当在投水界作羯磨，决不在海洋界作，这是合理的。但在大的河流天然池塘中应当在投水界作，在小的河流天然池塘中不应当作，这个意思依含义而得。在河流天然池塘中依小大而得河流天然池塘界和投水界两种界，但在海洋中为什么不依海洋界和投水界而得两种呢？考虑到这个质疑而说"因为难以清净"。

 Tattha sodhetuṃ dukkarattā ti samuddassa atimahantabhāvena samuddamotiṇṇe bhikkhū hatthapāsanayanaṃ vā bahisamuddakaraṇaṃ vā kātuṃ atidukkaraṃ tasmā sabbathā sabbena sabbaṃ udakukkhepasīmāyameva kātabbanti ayamācariyavarassa adhippāyo. Yadi vaggakammaparihāratthaṃ sīmāpekkhāya sati eva udakukkhepasīmā uppajjeyya, evaṃ sati samuddamotiṇṇe bhikkhusamūheva hatthapāsato bahi kareyya, evañca sati sodhetuṃ dukkarattā’ti hetupadampi niratthakaṃ bhaveyya na panevaṃ sakkā vattuṃ, tena ñāyati ‘‘vaggakammaparihāratthaṃ udakukkhepapayojana’’nti. Apica tesaṃ ācariyānaṃ adhippāyena ‘‘mayaṃ udakukkhepasīmāya na karoma, kevalaṃ samuddeyeva karomā’’ti icchamāne sati kathaṃ karissanti. Tasmā tesaṃ matena sīmāpekkhāya saheva udakukkhepasīmāya sambhavato gatagataṭṭhāne udakukkhepasīmā bhaveyya evañca sati ‘‘samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabbaṃ, sodhetuṃ dukkarattā’’ti vacanampi niratthakaṃ bhaveyya evañca pana vadeyya… sabbaso samuddasīmāya alabbhamānataṃ sandhāya ‘‘samudde panā’’tyādivacanaṃ ācariyavarena vuttanti tathāpi na vattabbaṃ kasmā evañca atthe icchamāne sati ‘‘samudde pana sabbattha udakukkhe pasīmāva labbhatī’’ti vattabbaṃ siyā nanevaṃ vuttaṃ. Athavā pakaraṇādivasena saddatthe vibhajjīyamānepi virujjhateva kathaṃ saṃyogavasena ‘‘savacchaṃ dhenumānehī’’ti vutte ‘‘gāvī’’ti viññāyati, na vaḷavā. ‘‘Avacchaṃ dhenu’’nti vutte gāvīti viññāyati, na vaḷavāti ettha viya kadācipi evasaddena nivattetabbassa samuddassa nadiyamiva nātidīghabhāve alabbhamāne sati ‘‘samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabba’’nti evakārena avattabbaṃ siyā, tathā hi saṃyogavippayogavasena ‘‘savacchaṃ dhenuṃ, avacchaṃ dhenu’’nti vutte gāvīti viññāyati, na vaḷavā. Vaḷavā ca nāma yonimaggassa atisambādhattā vijāyituṃ na sakkonti, gabbhassa pariṇatakāle kucchiṃ phāletvā ājaññapotakaṃ gaṇhanti evaṃ ekagabbheneva maranti tasmā ‘‘vaḷavaṃ savaccha’’ntivā avaccha’’nti vā vattuṃ nārahati evameva kadācipi nātidīghasamuddassapi anupalabbhamānattā taṃ nivattāpakena evasaddena ‘‘samudde pana sabbathā udakukkhepasīmāyameva kammaṃ kātabba’’nti apadisituṃ nārahatiyeva tasmā udakukkhepena sīmā uppajjatīti niṭṭhametthāva gantabbaṃ tena vuttaṃ ‘‘evañca atthe icchamāne sati samudde pana sabbathā udakukkhepasīmāva labbhatīti vattabbaṃ siyā na panevaṃ vutta’’nti tena ñāyati vaggakammaparihāratthaṃ vālikādīhi khipananti apica vimativinodaniyaṃyeva ‘‘gacchantiyā pana nāvāya kātuṃ na vaṭṭati. Kasmā udakukkhepamattameva hi sīmā, taṃ nāvā sīghameva atikkameti evaṃ sati aññissā sīmāya ñatti, aññissā anusāvanā hotī’’ti imassa saṃvaṇṇanādhikāre tanti sīmaṃ. Sīghameva atikkametīti iminā taṃ anatikkamitvā anto eva parivattamānāya kātuṃ vaṭṭatīti dasseti. Etadatthameva hi vālikādīhi sīmāparicchindanaṃ. Itarathā ‘‘bahiparivattā nukho no vā’’ti kammakopasaṅkā bhaveyya. Aññissā anusāvanāti kevalāya nadīsīmāya anusāvanā’ti ācariyavarena vuttaṃ.

这是完整的中文直译：
这里"因为难以清净"即因为海洋极大，要使进入海洋的比丘们移到伸手所及处或移到海洋外部极其困难，因此一切都应当只在投水界作[羯磨]，这是大师的意趣。如果只有在为了避免别众羯磨而需要界时投水界才生起，如此则进入海洋的比丘群就会自己离开伸手所及处，这样"因为难以清净"这个原因也会没有意义。但不能这样说，由此可知"为了避免别众羯磨而需要投水"。
而且依那些师父们的意趣，如果想要说"我们不在投水界作[羯磨]，只在海洋中作"，将如何作呢？因此依他们的见解，由于与需要界一起投水界就生起，所以在所到之处就会有投水界。如此则"但在海洋中一切都应当只在投水界作羯磨，因为难以清净"这句话也会没有意义。如果这样说...大师说"但在海洋中"等话是针对完全不能得到海洋界而说的，即使这样也不应说。为什么？因为如果想要这样的意思，应当说"但在海洋中一切处只能得到投水界"，而不是这样说的。
或者即使依文脉等来分析词义也相违。如何？依联系，说"带小牛的母牛来"时，理解为"母牛"而不是"母马"。说"无小牛的母牛"时，理解为"母牛"而不是"母马"。如此处，当完全得不到如河流那样的不太长的性质的海洋时，就不应以"只"字来说"但在海洋中一切都应当只在投水界作羯磨"。因为依有联系无联系，说"带小牛的母牛，无小牛的母牛"时，理解为"母牛"而不是"母马"。所谓母马因为产道太窄不能生产，在胎儿成熟时剖开腹部取出良马幼驹，这样只有一胎就死亡，因此不适合说"有小牛的母马"或"无小牛的母马"。同样，因为完全得不到不太长的海洋，所以也不适合用排除它的"只"字来说"但在海洋中一切都应当只在投水界作羯磨"。因此应当在这里就得出结论：由投水而生起界。因此说"如果想要这样的意思，应当说'但在海洋中一切处只能得到投水界'，而不是这样说的"。由此可知为了避免别众羯磨而投掷沙等。
而且在《遣除疑惑》中说："在行进的船上不可以作。为什么？因为界仅是投水所及，船很快就越过它。如此则羯磨文在一个界，随羯磨在另一个界。"在这解释中"界"即界。"很快就越过"以此显示在不越过而只在内部转动时可以作。正是为此目的而用沙等限定界。否则会有"是否转到外部"的羯磨无效的疑虑。"[羯磨文]在另一个[界]"即随羯磨在单纯的河界中，这是大师所说的。

 Yadisī māpekkhāya saha attano sabhāvena udakukkhepasīmā uppajjeyya, evaṃ sati nāvāya gatagataṭṭhāne samantato sabhā viya parikhipitvā udakukkhepasīmā uppajjeyya, uppajjamānepi ca aññissā anusāvanāti ca aparāya udakukkhepasīmāya anusāvanāti vattabbaṃ bhaveyya na panevaṃ vuttaṃ athāpi vadeyya ‘‘paṭhamotiṇṇaṭṭhāneyeva sīmāpekkhā hoti, gatagataṭṭhāne natthī’’ti, tampi vacanaṃ ayuttameva. Kasmā yāva kammaṃ na nipphannaṃ, tāva sīmāpekkhāya vinā asambhavato tena ñāyati ‘‘vaggakammaparihāratthaṃ udakukkhepaṃ vinā sīmāpekkhāya saheva attano sabhāvena udakukkhepasīmā nuppajjatī’’ti niṭṭhametthāva gantabbaṃ tasmā nāvāya kammaṃ karontehi thirataraṃ katvā nāvaṃ agamanīyaṃ katvāva kātabbaṃ. Sāratthadīpaniyampi ‘‘gacchantiyā pana nāvāya kātuṃnavaṭṭatīti ettha udakukkhepaṃ anatikkamitvā parivattamānāya kātuṃ vaṭṭatīti veditabba’’nti vuttaṃ. Evañca pana vadeyya ‘‘yāva parisā vaḍḍhati, tāva sīmāpi vaḍḍhati parisapariyantato udakukkhepoyeva pamāṇanti vinayaṭṭhakathāyaṃ vuttattā parisavasena vaḍḍhamānā udakakhipanaṃ vināyeva vaḍḍhati upacārasīmā viya tasmā udakukkhepena payojanaṃ natthevā’’ti. Taṃ nu, ayañhetthattho… udakukkhepasīmā nāmesā vaḍḍhamānā parisavaseneva vaḍḍhati baddhasīmāyaṃ pana vaḍḍhamānā samūhavasena vaḍḍhati. Kasmā parisavasena vaḍḍhamānā parisapariyantato udakukkhepo kātabboti. Apare evaṃ vadanti pubbe udakukkhepoyeva pamāṇaṃ, puna udakukkhepakiccaṃ natthi, kathinatthatasāṭakadānakammavācāviya tathā hi kathinatthatasāṭakadānakāle vuttakammavācā ekāyevavaṭṭati, atthateyeva kathine puna varasāṭakaṃ labhitvā kammavācāya dānakiccaṃ natthi evameva etthāpi pubbe udakukkhepoyeva pamāṇaṃ, puna udakukkhepakiccaṃ natthīti te upacārasīmāyamiva maññitvā vadanti upacārasīmāyañhi purisāya nisinnaṭṭhānameva upacārasīmābhāvena vaḍḍhati idha pana parisapariyantato udakukkhepappamāṇena vaḍḍhatiyeva na udakukkhepaṃ vināva ijjhate ‘‘kathaṃ pana udakaṃ ukkhipitabbaṃ yathā akkhadhuttā dāruguḷaṃ khipanti, evaṃ udakaṃ vā vālikaṃ vā hatthena gahetvā thāmamajjhimena purisena sabbathāmena khipitabbaṃ, yattha evaṃ khittaṃ udakaṃ vā vālikaṃ vā patati, ayameko udakukkhepo’’ti aṭṭhakathāvacanaṃ bhindanti nāma. Kimivāti ce, ye pana ‘‘kammameva kammakaraṇaṃ karoti, natthi nirayapālā’’ti vadanti, te ‘‘atthi bhikkhave niraye nirayapālā’’ti devadūtasuttaṃ bhindanti viyāti. Evañcapana vadeyya ye udakukkhepena saha ijjhanti, tepi ‘‘sacepi hi bhikkhusahassaṃ tiṭṭhati, tassa ṭhitokāsassa bāhirantato paṭṭhāya bhikkhūnaṃ vaggakammaparihāratthaṃ sīmāpekkhāya uppannāya tāya saha sayameva sañjātā sattabbhantarasīmā samānasaṃvāsakāti adhippāyo. Yattha pana khuddake araññe mahantehi vā bhikkhūhi paripuṇṇatāya vaggakammasaṅkābhāvena sattabbhantarasīmāpekkhā natthi, tattha sattabbhantarasīmā na uppajjati, kevalāraññasīmāyameva tattha saṅghena kammaṃ kātabbaṃ nadīādīsupi esevanayo’’ti vimati vinodaniyaṃ vuttavacanaṃ bhindanti nāmāti. Taṃ na, tena no kā hāni evampi amhākaṃ vāde koci virodho na vijjateva. Kasmāti ce, ime dve saddaracanāpi asambandhāva bhinnalakkhaṇā bhinnavisayā cetā sīmā.

这是完整的中文直译：
如果与需要界一起依自性而生起投水界，如此则在船行所到之处四周就会如集会堂般围绕而生起投水界，即使生起也应当说"[羯磨文]在另一个[界]"即随羯磨在另一个投水界中，但不是这样说的。即使说"只在最初进入处有需要界，在所到之处没有"，那话也不合理。为什么？因为在羯磨未完成之前，没有需要界就不可能[成就]。由此可知"为了避免别众羯磨，没有投水，投水界不会仅与需要界一起依自性而生起"，应当在这里就得出结论。因此在船上作羯磨时，应当使船更稳固而不能行进后才可以作。
在《精要灯》中也说："'在行进的船上不可以作'，这里应当知道在不越过投水而转动时可以作。"如果这样说："只要会众增长，界就增长，因为在律注中说'从会众边际投水才是量度'，所以依会众而增长时不用投水就增长，如同界域，因此根本不需要投水。"这不对，因为这里的意思是...所谓投水界增长是依会众而增长，但在结界中增长是依群体而增长。为什么？因为依会众增长时应当从会众边际投水。
其他人这样说：先前投水才是量度，之后没有投水作用，如同施与迦絺那衣的羯磨文。因为在施与迦絺那衣时说过的羯磨文只要一次就可以，迦絺那衣已铺展后，再得上等衣时不需要用羯磨文布施。同样在这里也是先前投水才是量度，之后没有投水作用。他们认为如同界域那样。因为在界域中只有人坐的地方以界域性而增长。但这里是依会众边际的投水量度而增长，不是没有投水就成就。他们破坏了注释书中"如何应当投水？如同赌徒投掷木球那样，中等体力的人应当手持水或沙用尽全力投掷，水或沙落下之处，这是一个投水所及"的话。如同什么？如同那些说"业本身作业的作用，没有狱卒"的人破坏了天使经中"比丘们，地狱中有狱卒"的话。
如果这样说：那些与投水一起成就的也破坏了《遣除疑惑》中"即使有一千比丘站立，从他们站立处的外边开始，为了避免比丘们的别众羯磨而生起需要界时，与之一起自然生起的七内量界是共住界，这是意趣。但在小森林中由于众多比丘充满而无别众羯磨的疑虑，所以不需要七内量界时，七内量界就不生起，仅在森林界中僧团应当在那里作羯磨。在河流等处也是这个道理"的话。这不对，因为这对我们有什么损害？即使这样在我们的说法中也找不到任何矛盾。为什么？因为这两种文句结构完全不相关，有不同的特征和不同的范围，而且这些界[性质不同]。;

 Kathaṃ saddaracanā asambandhā. Yathā araññe tattha sattabbhantarasīmā na uppajjati, kevalāraññamevāti vuccati, eva meva ‘‘nadiyāpi sabbattha saṅgho nisīdati, udakukkhepasīmā nuppajjatī’’ti avatvā ‘‘udakukkhepasīmā kammaṃ natthī’’ti kriyāparāmasanavasena vuttaṃ. Karitabbaṃ kammaṃ. Kiṃ taṃ, khipanaṃ. Evampi saddaracanā asambandhāva. ‘‘Vaggakammaparihāratthaṃ…pe… udakukkhepasīmā sattabbhantarasīmā uppajjati, nāsatī’’ti ettha ‘‘nāsatī’’ti imassa udakukkhepena vināpīti atthopi yujjateva. Kasmāti ce ‘‘sīmāpekkhāya satievā’’ti iminā anulomanayavasena ‘‘sīmāpekkhāya asati nuppajjatī’’ti attho yujjateva. Kecipana ‘‘samantā abbhantaraṃ minitvā paricchedakaraṇeneva sīmā sañjāyati, na sayamevā’’ti vadanti taṃ na gahetabbaṃ. Yadi hi…pe… yathā cettha, evaṃ udakukkhepasīmāyapi nadīādīsupi tatthāpi hi majjhimapuriso na ñāyati, tathā sabbathāmena khipananti imināpi vacanena ācariyavarassa udakukkhepena saheva sīmāpekkhāya sati udakukkhepasīmā uppajjati, nāsatīti adhippāyo ñāyati. Kathaṃ bhinnalakkhaṇā, gāmasīmasattabbhantaraudakukkhepasīmā kiñcāpi abaddhasīmasāmaññena samānā, na pana samānalakkhaṇā tathā hi ‘‘asammatāya bhikkhave sīmāya aṭṭhapitāya yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati, yā tassa gāmassa vā gāmasīmā, nigamassa vā nigamasīmā, ayaṃ tattha samānasaṃvāsā ekūposathā’’ti imasmiṃ sikkhāpade khuddako vā mahanto vā sabbopi gāmapadeso gāmasīmāti anuññātā, na sattabbhantarasīmāya viya samantā leḍḍupātukkhepena anuññātā abbhantarasīmāyapi agāmake ce araññe yaṃ nissāya viharati, tassa araññassa araññasīmāti nānuññātā tathā nadīsamuddajātassaresupi gāmasīmāyamiva sabbo nadīsamuddajātassarapadeso nadīsamuddajātassa rasīmāti evameva na anuññātā tathā abbhantarasīmāyamiva samantā sattabbhantarāti vā nānuññātā evamimā gāmasīmasattabbhantaraudakukkhepasīmā bhinnalakkhaṇā, tasmā bhagavatā paññattasikkhāpadānusāreneva gāmasīmāyapi khuddako vā mahanto vā sabbo gāmapadeso gāmasīmāva hoti, sattabbhantarasīmāyapi ‘‘samantā sattabbhantarā’’ti paññattasikkhāpadānusārena samantā sattabbhantarasīmā sīmāpekkhāya saha sayameva uppajjatī’’ti minanāminanavicāraṇā pana niratthakāva tathā udakukkhepasīmāyapi ‘‘majjhimassa purisassa samantā udakukkhepā’’ti paññattasikkhāpadānurūpaṃ udakukkhepena saheva uppajjatīti natthi khipanākhipana vicāraṇāya payojananti. Kathaṃ bhinnavisayā sattabbhantarasīmā araññavisayā, udakukkhepasīmā nadīsamuddajātassaravisayā, evampi etā gāmasīmasattabbhantaraudakukkhepasīmā bhinnavisayāva tasmā ‘‘nadīādīsu eseva nayo’’ti vuttepi sattabbhantarasīmā apekkhāya saheva attano sabhāveneva sattabbhantarasīmā uppajjati yathā. Evameva udakukkhepasīmāyapi apekkhāya saha udakukkhepaṃ katvāva vaggakammaparihāratthaṃ udakukkhepasīmā uppajjati, na vināti sanniṭṭhānaṃ kātabbaṃ. Nanu ca mātikāṭṭhakathāyaṃ paricchedabbhantare hatthapāsaṃ vijahitvā ṭhitopi, paricchedā bahi aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ kopeti, idaṃ sabbaaṭṭhakathāsu sinniṭṭhāna’nti vuttavacane navirujjhatīti ce.

这是完整的中文直译：
如何文句结构不相关？如在森林中说"七内量界不生起，仅是森林"，同样在河流中也不说"僧团遍处而坐，投水界不生起"，而是依动词关联方式说"没有投水界羯磨"。应作的羯磨是什么？是投掷。即使这样文句结构也是不相关的。在"为了避免别众羯磨...投水界七内量界生起，不需要时则不生起"中，"不需要时"的意思也可以是"即使没有投水"。为什么？因为由"只有需要界时"这顺理方式，"不需要界时不生起"的意思是合理的。
有些人说"测量四周内量作限定才生起界，不是自然生起"，这不应接受。因为如果...如此处那样，在投水界中在河流等处也是如此，因为那里也不知道中等人，这样由"用尽全力投掷"这句话也可知大师的意趣是"与投水一起在需要界时投水界生起，不需要时则不生起"。
如何特征不同？村界、七内量界、投水界虽然以未结界的共性相同，但不是相同特征。因为在"诸比丘，在未许可的界，未建立时，依止某村或镇而住，那个村的村界或镇的镇界，这在那里是共住一布萨"这学处中，允许小或大一切村庄处所是村界，不像七内量界那样依四周掷土块量度而允许。在七内量界中也不允许"如果在无村的森林中所依止住的，那森林的森林界"。同样在河流海洋天然池塘中也不像村界那样允许一切河流海洋天然池塘处所是河流海洋天然池塘界。也不像七内量界那样允许"四周七内量"。如此这些村界、七内量界、投水界是不同特征的。
因此依世尊所制定的学处，在村界中小或大一切村庄处所就是村界，在七内量界中依"四周七内量"所制定的学处，四周七内量界与需要界一起自然生起。因此测量不测量的考虑是无意义的。同样在投水界中也依"中等人四周投水所及"所制定的学处与投水一起生起，所以没有考虑投不投掷的必要。
如何范围不同？七内量界是森林范围，投水界是河流海洋天然池塘范围，这样这些村界、七内量界、投水界也是不同范围的。因此即使说"在河流等处也是这个道理"，七内量界也是与需要界一起依自性而生起七内量界。同样在投水界中也是与需要界一起作投水而为了避免别众羯磨生起投水界，不是没有[投水]，应当作这样的结论。
然而在《摄颂注》中说"在界限内离开伸手所及而住者，在界限外不越过另一个同样界限而住者，使羯磨无效，这是一切注释书的结论"的话不相违吗？

 Taṃ na, mātikāṭṭhakathāyaṃ ‘‘sace pana dvesaṅghā visuṃvisuṃ uposathādikammaṃ karonti, dvinnaṃ udakukkhepānaṃ antare añño eko udakukkhepo upacāratthāya ṭhapetabbo’’ti dvinnaṃ saṅghānaṃ visuṃ visuṃ kammakaraṇādhikāre vuttattā. Sāratthadīpaniyampi ‘‘tattha aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ kopetīti idaṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ upalabbhati. Yadi cetaṃ dvinnaṃ saṅghānaṃ visuṃvisuṃ uposathādikammakaraṇādhikāre vuttattā udakukkhepato bahi aññaṃ udakukkhepaṃ anatikkamitvā uposathādikaraṇatthaṃ. Ṭhito saṅgho sīmāsambhedasambhavato kammaṃ kopetīti iminā adhippāyena vuttaṃ siyā. Evaṃ sati yujjeyya, teneva mātikāṭṭhakathāyaṃ līnatthappakāsaniyaṃ aññaṃ tattakaṃyeva paricchedanti dutiyaṃ udakukkhepaṃ anatikkamantopi kopeti. Kasmā, attano udakukkhepasīmāya paresaṃ udakukkhepasīmāya ajjhotthatattā sīmāsambhedo hoti, tasmā kopetī’ti ‘‘idaṃ sabbaaṭṭhakathāsu sanniṭṭhāna’’nti ca iminā adhippāyena vuttanti gahetabbaṃ. Sabbāsupi aṭṭhakathāsu sīmāsambhedassa anicchitattā teneva attano ca aññesañca udakukkhepaparicchedassa antarā añño udakukkhepo sīmantarikatthāya ṭhapetabboti vuttaṃ. Aññe panettha aññathāpi papañcenti, taṃ na gahetabba’nti vatvā paṭikkhittaṃ. Tassa ‘‘antohatthapāsaṃ vijahitvā ṭhito kammaṃ kopetī’’ti iminā paricchedato bahi yatthakatthaci ṭhito kammaṃ na kopetīti dīpetīti sāratthadīpanīvacanenāpi ekasmiṃ saṅghasannipāte paricchedato bahi aññaṃ tattakaṃyeva paricchedaṃ anatikkamitvā ṭhitopi kammaṃ na kopetīti veditabbametaṃ sāratthadīpaniyaṃyeva imamatthaṃ daḷhikaraṇavasena udakukkhepappamāṇā sīmantarikā suviññeyyatarā hoti, sīmāsambhedasaṅkā ca na siyāti sāmicidassanatthaṃ añño udakukkhepo sīmantarikatthāya ṭhapetabbo’ti vuttaṃ. Yattakena pana sīmāsambhedo na hoti, tattakaṃ ṭhapetuṃ vaṭṭatiyeva, tenāhu porāṇā ‘‘yattakena sīmasaṅkaro na hoti, tattakampi ṭhapetuṃ vaṭṭati. Khuddakaṃ pana na vaṭṭatī’’ti idampi udakukkhepasīmāya parisavasena vaḍḍhanato sīmasambhedasaṅkā siyā. Taṃ nivāraṇatthameva vuttanti.

Pāḷiṃ aṭṭhakathañceva, ṭīkāvimatiādike;

Oloketvā punappunaṃ, maññantu kavipuṅgavāti;

Ayamettha udakukkhepasīmāya vicāraṇā.

Janapadasīmā nāma ekassa rañño vijite pavatto mahāmaccānaṃ nivāsabhūto ekameko padeso janapadasīmā nāma.

Raṭṭhasīmā nāma kāsikosalādikā soḷasa mahājanapadā. ‘‘Soḷasamahānagara’’ntipi tesaṃ nāmaṃ. Tattha soḷasa mahājanapadāni nāma. Aṅgaraṭṭhaṃ, magadharaṭṭhaṃ, kosalaraṭṭhaṃ, vajjiraṭṭhaṃ, cetiyaraṭṭhaṃ, kururaṭṭhaṃ, pañcālaraṭṭhaṃ, majjharaṭṭhaṃ, surasenaraṭṭhaṃ, assakaraṭṭhaṃ, avantiraṭṭhaṃ, gandhālaraṭṭhaṃ, mallaraṭṭhaṃ, kambojaraṭṭhanti imāni soḷasamahājanapadāni nāma. Ime soḷasamahājanapadā majjhimapadeseyeva pavattā mahāraṭṭhā nāma tadaññepi sunāparantaraṭṭhādikā bahutarāva. Tathā paccantavisayepi rāmaññādikā anekappabhedā mahāraṭṭhā attheva tepi sabbe raṭṭhasīmā nāma. Lokiyasatthesu pana yasmiṃ padese khattiyabrāhmaṇavessasuddavasena catuvaṇṇāni vasanti, so padeso ‘‘mahāraṭṭho’’ti pavuccati. Vuttañhe taṃ porāṇehi.


这是完整的中文直译：
这不对，因为在《摄颂注》中说"如果两个僧团各自作布萨等羯磨，在两个投水所及之间应当为了界域而设立另一个投水所及"，这是在两个僧团各自作羯磨的章节中说的。在《精要灯》中也说"在那里不越过另一个同样界限而住者使羯磨无效"，这在经和注释书中都找不到。如果这是在两个僧团各自作布萨等羯磨的章节中说的，意思是在投水所及外不越过另一个投水所及而为了作布萨等而住的僧团因为可能有界的混杂而使羯磨无效，这样说才合理。因此在《摄颂注·显明隐义》中"另一个同样界限"即不越过第二个投水所及也使[羯磨]无效。为什么？因为自己的投水界被他人的投水界覆盖而有界的混杂，所以使[羯磨]无效。"这是一切注释书的结论"应当理解是以这个意趣而说的。因为在一切注释书中都不允许界的混杂，所以说在自己和他人的投水界限之间应当为了界间而设立另一个投水所及。
其他人在这里作其他的广释，说那不应接受而否定了。应当知道这与"离开内部伸手所及而住者使羯磨无效"表示在界限外任何地方住者不使羯磨无效的《精要灯》的话相符，即在一个僧团集会时，在界限外不越过另一个同样界限而住者也不使羯磨无效。在《精要灯》中为了加强这个意思而说"以投水量度的界间更容易理解，也不会有界混杂的疑虑，所以应当为了界间而设立另一个投水所及"。但只要不会有界混杂，设立多少都可以，因此古人说："只要不会有界混杂，设立多少都可以。但[设立]小的不可以。"这也是因为投水界依会众而增长可能有界混杂的疑虑，为了避免这点而说的。
诸位大诗人应当
反复观察经典注疏
以及复注遣疑等书
这是关于投水界的考察。
所谓地区界即是在一个国王统治范围内大臣们居住的每一个处所称为地区界。
所谓国界即迦尸（波罗奈）、憍萨罗等十六大国。它们也称为"十六大城"。其中十六大国是：央伽国（现孟加拉）、摩揭陀国（现比哈尔南部）、憍萨罗国（现北方邦）、跋耆国、支提国、俱卢国、般遮罗国、中国、苏罗先那国、阿湿摩迦国、阿槃提国、健陀罗国、摩拉国、剑浮阇国，这些是十六大国。这十六大国只存在于中印度，称为大国。其他如苏那波兰陀等国也很多。同样在边地也有若干罗曼雅等许多大国，这些都称为国界。但在世间典籍中说，凡是刹帝利、婆罗门、吠舍、首陀罗四姓居住的地方，那个地方称为"大国"。古人也是这样说的。


‘‘Pavattā catuvaṇṇānaṃ, yasmiṃ padese na vijjate;

So milakkhudeso vutto, puññabhūmi tato para’’nti.

Rajjasīmā nāma ekassa rañño āṇāpavattaṭṭhānaṃ rajjasīmā nāma.

Dīpasīmā nāma samuddantare vā nadimajjhe vā pavattā dīpā dīpasīmā nāma. Yasmiṃ pana dīpe gāmā vasanti, so gāmasīmātveva saṅkhyaṃ gacchati, vakkhati hi sukkhe jātassare vāpiṃ vā khaṇanti vappaṃ vā karonti, taṃ ṭhānaṃ gāmakhettaṃ hotīti.

Cakkavāḷasīmā nāma ‘‘āyāmato ca vitthārato ca yojanānaṃ dvādasasatasahassāni tīṇisahassāni cattārisatāni paññāsañcayojanāni.

Parikkhepato

‘‘Sabbaṃ satasahassāni, chattiṃsaparimaṇḍalaṃ;

Dasañceva sahassāni, aḍḍhuḍḍhāni satānicā’’ti.

Vuttaṃ ekaṃ cakkavāḷaṃ cakkavāḷasīmā nāma. Evaṃ pannarasappabhedā hoti sīmā. Tattha iddhimā puggalo yasmiṃ yasmiṃ vā sīme uposathādisaṅghakammaṃ karoti, tattha tattha gate bhikkhū hatthapāsanayanaṃ vā bahisīmakaraṇaṃ vā kātuṃ chandārahānaṃ, chandaṃ āharitvā kātuṃ sakkuṇeyyabhāvoyeva pamāṇaṃ. Evamasakkonte aniddhimapuggale sandhāya atimahantāraññe samantā sattabbhantarasīmā anuññātā. Tattha sīmāpekkhāya saha samantā sattabbhantarasīmā attano sabhāveneva jātā tathā nadīsamuddajātassaresupi majjhimassa purisassa samantā udakukkhepasīmā anuññātā tatthapi vaggakammaparihāratthaṃ sīmāpekkhaṃ katvā udakukkhepena saha udakukkhepasīmā uppajjati tathā gāmanigamajanapadanagararaṭṭharajjasīmāsupi vaggakammaparihāratthaṃ baddhasīmā anuññātā. Tato paresu pana gāmasīmasattabbhantaraudakukkhepasīmā nuññātasuttānulomanayasāmatthiyato khuddakesu gāmanigamajanapadanagaresu tattha tattha gate bhikkhū sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyāva uposathādisaṅghakammaṃ kātabbameva tathā khuddake araññepi nadījātassarepi yathāsukhaṃ uposathādisaṅghakammaṃ kātabbamevāti.

Evaṃ paricchindanalakkhaṇena abhedepi baddhābaddhavasena duvidhā. Tappabhedena pannarasavidhā, sarūpavasena pana khaṇḍasīmā, upacārasīmā, samānasaṃvāsasīmā, avippavāsasīmā, lābhasīmā, gāmasīmā. Nigamasīmā, nagarasīmā, abbhantarasīmā, araññasīmā, udakukkhepasīmā, nadīsīmā, jātassarasīmā, samuddasīmā, janapadasīmā, raṭṭhasīmā, rajjasīmā, dīpasīmā, cakkavāḷasīmātiekūnavīsappabhede pi sīme vipattilakkhaṇaṃ pahāya sampattilakkhaṇappakāsakaṃ sīmavisodhanīnāma pakaraṇaṃ samattaṃ.

Iti

‘‘Sīmavisodhaniṃ nāma, nānāganthasamāhaṭaṃ;

Karissaṃ me nisāmentu, sādhavo kavipuṅgavā.

Pāḷiṃ aṭṭhakathañceva, mātikāpadabhājaniṃ;

Ogāhetvāna taṃ sabbaṃ, punappunamasesato.

Attanomatiganthesu, ṭīkāgaṇṭhipadesu ca;

Vinicchayavimatīsu, mātikāṭṭhakathāsupi.

Sabbaṃ asesakaṃ katvā, saṃsanditvāna ekato;

Pavattā vaṇṇanā esā, tosayantī vicakkhaṇe’’ti.

Imesaṃ gāthāpadānaṃ attho sabbaso saṃvaṇṇito hoti.

Sīmasampattikathā niṭṭhitā.


这是完整的中文直译：
"在任何地方若不见
四姓之人所住处
称为野蛮人地域
其外则为功德地"
所谓王界即是一个国王的统治所及之处称为王界。
所谓洲界即是在海中或河中的岛屿称为洲界。但在有村落居住的岛上，那就算作村界，因为将要说"在干涸的天然池塘中挖池或作耕种，那地方成为村田"。
所谓轮围界即"长度和宽度为十二万三千四百五十由旬。
周长：
一切三十六万
加上一万零五
又加五十由旬"
所说的一个轮围称为轮围界。如此界有十五种。其中神通者在任何界中作布萨等僧团羯磨，能使到达那里的比丘们移到伸手所及处或移到界外，或能取得应与欲者的欲后才作，这才是量度。对于不能这样做的非神通者，允许在过大的森林中四周七内量界。在那里与需要界一起四周七内量界依自性而生起。同样在河流海洋天然池塘中也允许中等人四周投水界，在那里也是为了避免别众羯磨而作需要界后与投水一起生起投水界。同样在村镇地区城市国土王界中也允许为了避免别众羯磨而结界。但在其他[界]中，依允许村界七内量界投水界的经典顺理方式的含义，在小的村镇地区城市中，清净了到达那里的比丘们，取得应与欲者的欲后，只有依和合僧团的同意才应当作布萨等僧团羯磨。同样在小森林和河流天然池塘中也应当随意作布萨等僧团羯磨。
如此虽然以限定特征而无差别，但依已结界未结界而有两种。依其分类有十五种，但依自性则有破界、界域、共住界、不离宿界、利养界、村界、镇界、城界、内量界、森林界、投水界、河界、天然池塘界、海界、地区界、国界、王界、洲界、轮围界等十九种界，舍弃过失特征而显示成就特征的《净界论》完成。
如是：
"我将造《净界论》
从众多典籍集来
愿善人诗人上首
倾听于我所造作
潜入巴利与注疏
以及摄颂分别义
反复穷尽无余地
探寻一切其内容
于己见解之著作
复注难语处等中
抉择除疑等书中
摄颂注释等书中
将此一切无遗漏
相互对照而统一
此说明得以流传
令智者们生欢喜"
这些偈颂的意思已经完全解释了。
界成就说完毕。


Parisasampattināma ekavīsativajjanīyapuggale vajjetvā etarahi ñatticatutthakammena upasampannā bhikkhū paccantimesu janapadesu pañcavaggato paṭṭhāya, majjhimesu janapadesu dasavaggato paṭṭhāya sabbe hatthapāsaṃ avijahitvā nisinnā honti, ayaṃ parisasampatti nāma. Tattha ekavīsati vajjanīyā nāma ‘‘na bhikkhave saga ṭṭhāya parisāyā’’ti vacanato heṭṭhā ‘‘na bhikkhave bhikkhuniyā nisinnaparisāya pātimokkhaṃ uddisitabba’’nti ādinānayena vuttā bhikkhunī, sikkhamānā, sāmaṇero, sāmaṇerī, sikkhāpaccakkhātako, antimavatthuajjhāpannako, āpattiyā adassane ukkhittako, āpattiyā appaṭikamme ukkhittako, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako, paṇḍako, theyyasaṃvāsako, titthiyapakkantako, tiracchānagato, māghātutako, pitughātako, arahantaghātako, bhikkhunidūsako, saṅghabhedako, lohituppādako, ubhatobyañjanakoti te bahisīmakaraṇavasena nisinnāti attho. Yadi te hatthapāse vā sīmeyeva vā honti, te avajjetvā pañcavaggādiko pakatattagaṇo hatthapāsaṃ avijahitvā nisinno hoti, kārakasaṅgho sāvajjo, kammaṃpana na kuppati kasmā avaggārahattā. Aparepana evaṃ vadanti antimavatthuajjhāpannassa avandanīyesu avuttattā, tena saddhiṃ sayantassa sahaseyyāpattiyā abhāvato tassa ca paṭiggahaṇassa rūhanatoti tadeva yuttataranti viññāyati, kiñcāpi yāva so bhikkhubhāvaṃ paṭijānāti, tāva vanditabbo. Yadā pana ‘‘assamaṇomhī’’ti paṭijānāti, tadā na vanditabboti ayamettha viseso veditabbo. Antimavatthuajjhāpannassa hi bhikkhubhāvaṃ paṭijānantasseva bhikkhubhāvo, na tatoparaṃ. Bhikkhubhāvaṃ appaṭijānanto hi anupasampannapakkhaṃ bhajatīti majjhimagaṇṭhipade sāratthadīpaniyañca vuttattā antimavatthu ajjhāpannapubbo bhikkhu attano kāraṇaṃ ajānitvāva tena saha pañcavaggagaṇo uposathādisaṅghakammaṃ karoti, kārakasaṅgho anavajjo, kammampi na kuppatīti, tesaṃ matimattameva. Kasmā sahaseyyāpatti abhāvopi tassa bhikkhusaññāya patiṭṭhitattā, paṭiggahaṇaruhaṇassa ca tasmiṃ puggale bhikkhūti saddahitattā tena puggalena sahaseyyāpattipi natthi, paṭiggahaṇañca ruhati, ekavīsativajjanīyapuggalepi tathāvidhassa avicārikattā tena saha pañcavaggagaṇo uposathādisaṅghakammaṃ karonto kārakasaṅgho asañcicca anupavajjo. Kammaṃ pana kuppatīti amhākaṃ khanti, ito yuttataro labbhamāno pariyesitabbova.

Parisasampattikathā niṭṭhitā.

Evaṃ vatthuñattianusāvanasīmaparisasampattivasena pañcahi aṅgehi sampannoti pañcaṅgoti vā samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena uparibhāvaṃ samāpannoti vā dvīhi kāraṇehi laddhanāmo ñatti catutthaupasampannabhāvo atidullabhova.

Evaṃ buddhuppādo dullabho, tato pabbajjā ca upasampadā cā ti imesaṃ tiṇṇaṃ padānaṃ atto vuttoyeva hoti.

Iti sāgarabuddhittheraviracite sīmavisodhane

Upasampadākaṇḍo paṭhamo paricchedo.



这是完整的中文直译：
所谓会众成就即除去二十一种应避免的人，现在由白四羯磨而受具足戒的比丘们，在边地从五人开始，在中国从十人开始，全都不离开伸手所及处而坐，这称为会众成就。其中二十一种应避免的人即因"诸比丘，不应在混杂的会众中"这话，如下面"诸比丘，不应在比丘尼坐的会众中诵波罗提木叉"等方式所说的：比丘尼、式叉摩那、沙弥、沙弥尼、舍戒者、犯重罪者、因不见罪而被摈除者、因不忏罪而被摈除者、因不舍恶见而被摈除者、黄门、盗住者、外道转入者、畜生、杀母者、杀父者、杀阿罗汉者、污比丘尼者、破僧者、出佛身血者、两性人，意思是他们依移到界外而坐。如果他们在伸手所及处或在界内，不避免他们而五人等清净比丘群不离开伸手所及处而坐，作羯磨的僧团有过失，但羯磨不无效。为什么？因为没有缺众。
其他人这样说：因为在不应礼敬者中没有说到犯重罪者，因为与他同宿没有同宿罪，而且他的受[食]也成立，所以这更合理。虽然只要他承认是比丘身份就应当礼敬。但当他说"我不是沙门"时就不应礼敬，这是这里应当知道的区别。因为犯重罪者只有在承认比丘身份时才是比丘，之后就不是。因为不承认比丘身份者就属于未受具足戒者之类。因为在中部难语处和《精要灯》中说，先前犯重罪的比丘在不知道自己的情况下与他一起作五人僧团的布萨等僧团羯磨，作羯磨的僧团无过失，羯磨也不无效，这只是他们的见解。为什么？因为没有同宿罪也是建立在对他的比丘想上，而且受[食]的成立是因为相信那个人是比丘，所以与那个人也没有同宿罪，受[食]也成立。在二十一种应避免的人中也因为没有考虑这样的人，所以与他一起作五人僧团的布萨等僧团羯磨的作羯磨僧团因为不故意而无过失。但羯磨无效，这是我们的见解，应当寻求比这更合理的[见解]。
会众成就说完毕。
如此依事、白、随羯磨、界、会众成就五支而成就称为五支，或依和合僧团的白四羯磨而无过失，应得上位而成就，由这两个原因而得名的白四受具足戒身份极为难得。
如此佛出世难得，出家和受具足戒更难得，这三句话的意思已经说了。
如是在海觉长老所造的《净界论》中
第一品受具足戒品完毕。

2. Kappavināsakaṇḍo

Idāni buddhuppādadullabhakathā

‘‘Buddho ca dullabho loke, saddhammasavanampi ca;

Saṅgho ca dullabho loke, sappurisāti dullabhā’’ti.

Imissā gāthāya saṃvaṇṇanākkamo sampatto. Tattha imasmiṃ sattaloke okāsaloke vā sabbaññusammāsambuddho dullabhova tathā hesa loko saṅkhāraloko, sattaloko, okāsalokoti tippabhedo hoti tesaṃ sampattivipatti ca evaṃ veditabbā tattha lujjati palujjatīti lokoti vacanatthena sattaloko veditabbo. Lokiyanti patiṭṭhahanti ettha sattanikāyāti vacanatthena okāsaloko veditabbo. Tathā hesa sattā avakasanti etthātiokāsoti vuccati so bhūmivasena apāyabhūmi, kāmasugatibhūmi, rūpāvacarabhūmi, arūpāvacarabhūmiceti catubbidhā hoti. Tattha nirayaṃ, tiracchānayoni, pettivisayo, asurakāyo, ti catasso apāyabhūmi nāma. Manussā, cātumahārājikā, tāvatiṃsā, yāmā, tusitā, nimmānarati, paranimmitavasavattī ceti sattavidhā hoti kāmasugatibhūmi sāpanāyaṃ ekādasavidhāpi kāmataṇhā avacarati etthāti vacanatthena kāmāvacarabhūmi nāma. Brahmapārisajjā, brahmapurohitā, mahābrahmā ca paṭhamajjhānabhūmi idaṃ agginā pariggahitaṭṭhānaṃ. Parittābhā, appamāṇābhā, ābhassarā ca dutiyajjhānabhūmi idaṃ āpena pariggahitaṭṭhānaṃ. Parittasubhā, appamāṇasubhā, subhakiṇhā ca tatiyajjhānabhūmi idaṃ vātena pariggahitaṭṭhānaṃ, tesaṃ vipattiṃ parato vaṇṇayissāma. Vehapphalā, asaññasattā, suddhāvāsā ca catutthajjhānabhūmiceti rūpāvacarabhūmi soḷasavidhā hoti. Avihā, atappā, sudassā, sudassī, akaniṭṭhāceti suddhāvāsabhūmi pañcavidhā hoti. Ākāsānañcāyatanabhūmi, viññāṇañcāyatanabhūmi, ākiñcaññāyatanabhūmi, nevasaññānāsaññāyatanabhūmiceti catubbidhā hoti arūpabhūmi. Ettāvatā ekatiṃsappabhedāpi bhūmi avakasanti ettha sattanikāyāti vacanatthena okāsoti vuccati. Tattha aṭṭha mahānirayāni apāyabhūmi nāma. Tiracchānaṃ pettivisayo asurakāyoti imesaṃ visuṃ bhūmi nāma natthi, manussabhūmiyaṃyeva yattha katthaci araññavanapatthādīsu nibaddhavāsaṃ vasanti soyeva padeso tesaṃ bhūmi. Manussabhūmito dvitālīsasahassayojano yugandharappamāṇo sineruno pañcamāḷindho cātumahārājikabhūmi. Tatupari dvitālīsasahassayojanaṃ sinerumatthakaṃ tāvatiṃsānaṃ bhūmi. Tatupari dvetālīsasahassayojanaṃ ṭhānaṃ yāmānaṃ bhūmi. Iminā nayena yāva vasavattibhūmi dvitālīsasahassayojane tiṭṭhati, tasmā manussabhūmito yāva vasavattibhūmi dvesahassānipañcana hutāni duvesatasahassāni yojanāni honti, tenetaṃ vuccati.

‘‘Manussabhūmito yāva, bhūmi vasavattantarā;

Duve satasahassāni, pañcanahutameva ca.

Dvesahassañca madhikaṃ, yojanānaṃ pamāṇato;

Gaṇanā nāma bhūmīsu, saṅkhyā evaṃ pakāsitā’’ti.


这是完整的中文直译：
2、劫灭品
现在是佛出世难得说
"佛在世间实难得，闻正法亦复难得；
僧在世间实难得，善士亦复甚难得。"
这偈颂的解释次第已到。其中在这有情世间或器世间中，正等正觉的一切知者确实难得。如是这世间有行世间、有情世间、器世间三种。它们的成就和败坏应当这样了知：其中依"毁坏、破坏"的语义，应知有情世间。依"有情群居住立于此"的语义，应知器世间。如是这称为处所，因为有情居住于此。它依地而有恶趣地、欲善趣地、色界地、无色界地四种。其中地狱、畜生道、饿鬼界、阿修罗众，这四种称为恶趣地。人、四大王天、三十三天、夜摩天、兜率天、化乐天、他化自在天，这七种是欲善趣地。而这十一种因为欲爱游行于此的语义而称为欲界地。梵众天、梵辅天、大梵天是初禅地，这是被火所围绕的处所。少光天、无量光天、光音天是第二禅地，这是被水所围绕的处所。少净天、无量净天、遍净天是第三禅地，这是被风所围绕的处所，我们将在后面描述它们的败坏。广果天、无想有情天、净居天是第四禅地，如此色界地有十六种。无烦天、无热天、善现天、善见天、色究竟天，如此净居地有五种。空无边处地、识无边处地、无所有处地、非想非非想处地，如此无色界地有四种。如此三十一种地依"有情群居住于此"的语义而称为处所。其中八大地狱称为恶趣地。畜生、饿鬼界、阿修罗众没有各自的地，只是在人地的任何森林旷野等处常住，那个地方就是它们的地。从人地四万二千由旬，与持双山相等的须弥山第五层是四大王天地。其上四万二千由旬的须弥山顶是三十三天的地。其上四万二千由旬处是夜摩天的地。依此方式直到他化自在天地都是四万二千由旬，因此从人地到他化自在天地总共有二十万零五万零二千由旬，因此这样说：
"从人地直至
他化自在间
二十万由旬
加五万由旬
再加二千数
依量度计算
如此已宣说
诸地之数量"


Tatupari brahmapārisajjādayo tayo brahmuno pañcapaññāsasatasahassa aṭṭhasahassayojane samatale ṭhāne tiṭṭhanti. Dutiyatatiyabhūmībrahmunopi tappamāṇesu samatalesu tiṭṭhanti. Catutthabhūmiyaṃ pana vehapphalaasaññasattā tappamāṇe samatale ṭhāne tiṭṭhanti. Tatuparisuddhāvāsabhūmiyo taṃtaṃ pamāṇe ṭhāne uparūpari tiṭṭhanti. Catassopi arūpabhūmiyo tappamāṇe ṭhāne uparūpari tiṭṭhanti. Ettāvatā ca manussabhūmito yāva bhavaggā yojanānaṃ sattakoṭi ca aṭṭhārasalakkhā ca pañcanahutāni ca chasahassāni ca honti tenetaṃ vuccati porāṇehi.

‘‘Heṭṭhimā brahmalokamhā, patitā mahatī silā;

Ahorattena ekena, uggatā aṭṭhatālīsaṃ.

Yojanānaṃ sahassāni, cātumāsehi bhūmi;

Evaṃ vuttappamāṇena, sāyaṃ heṭṭhimabhūmi.

Ito satasahassāni, sattapaññāsa cāparaṃ;

Saṭṭhi ceva sahassāni, ubbedhena pakāsitā.

Yojanesupi vuttesu, hitvā kāmappamāṇakaṃ;

Sesāni vasavattīnaṃ, pārisajjāna mantaraṃ.

Tañca pañcahi paññāsa, satasahassāni cāparaṃ;

Aṭṭha ceva sahassāni, yojanāni pavuccare.

Ito parāsu sabbāsu, brahmabhūmīsu yojanā;

Tappamāṇāva daṭṭhabbā, nayaggāhena dhīmatā.

Bhūmito ābhavaggamhā, sattakoṭi aṭṭhārasa;

Lakkhā pañca nahutāni, chasahassāni sabbadāti.

Esā ca vicāraṇā ṭīkā cariyamatena katā;

Idameva sandhāya, yāvatā candimasūriyā.

Pariharanti disā bhanti, virocamānā yāvatā;

Tāva sahassadhā loke, ettha te vattatī vaso’’ti.

Vuttaṃ. Etthantare sattā tiṭṭhanti, tesaṃ vitthāro apubbaṃ katvā kathetuṃ asakkuṇeyyattā na vakkhāma imasmiṃ sattaloke okāsaloke ca sabbaññusammāsambuddhova dullabho, tathā hi cattāro buddhā anubuddho, sāvakabuddho, paccekabuddho, sammāsambuddhoti. Tattha bahussutaṃ bhikkhuṃ pasaṃsantena ca na so tumhākaṃ sāvako nāma, buddhonāmesa cundāti bahussutassa bhikkhuno buddhabhāvaṃ anujānantena ca.

Dhammakāyo yato satthā, dhammo satthukāyo mato;

Dhammāsikoso saṅgho ca, satthusaṅkhyampi gacchatīti.

Vutte puthujjanopi upacāravasena vācanāmaggassa bodhattā anubuddho nāma. Ariyasāvako pana parato yosavasena cattāri saccāni bujjhati bujjhanamattameva vāti vacanatthena bujjhanasabhāvattā sāvakabuddho nāma. Yo pana khaggavisāṇakappo sayambhūñāṇena anaññabodhako hutvā sāmaṃ bujjhanatthena paccekabujjhattā paccekabuddho nāma. Sambuddhotipi etasseva nāmaṃ. Yo pana saṅkhatāsaṅkhatappabhedaṃ sakalampi dhammajātaṃ yāthāvasarasalakkhaṇappaṭivedhavasena sammā pakārena sayaṃ pacitupāramitāsayambhūtena sayambhūñāṇena sayameva anaññabodhito hutvā savāsanasammohaniddāya accantaṃ vigato dinakarakiraṇasamāgamena paramarucirasirīsobhaggappattiyā vikasitamiva padumaṃ aggamaggañāṇasamāgamena aparimitaguṇagaṇālaṅkatasabbaññutaññāṇappattiyā sabbadhamme bujjhi abujjhi aññāsīti sammāsambuddho, bhagavā, sova loke dullabho paccekasambuddhānampi hi ekasmiṃ kāle satasahassādivasena ekato pavattattā te dullabhāpi anacchariyajātattā paresaṃ maggaphalādhigamāya upanissayarahitattā ca sammāsambuddhova loke dullabho, ayaṃ lokasampattivicāraṇā.


这是完整的中文直译：
其上梵众等三种梵天住在五十五万零八千由旬的平地处。第二第三地的梵天也住在同等量的平地处。在第四地中，广果天和无想有情天住在同等量的平地处。其上净居诸地依各自的量度一层层向上而住。四种无色界地也依同等量度一层层向上而住。如此从人地直到有顶共有七亿一千八百五万零六千由旬，因此古人这样说：
"从下梵世界
大石头坠落
一昼夜之间
上升四十八
千由旬距离
四月到地面
如此量度说
这是最下地
从此七百五
十万又加上
六万由旬高
如此已宣说
在所说由旬
除去欲界量
余者自在天
至梵众天间
那又五十五
十万又加上
八千由旬数
如是已宣说
此后一切处
诸梵天地中
由旬应当知
智者依理解
从地至有顶
七亿又一千
八百五十万
六千为总数"
这考察是依注释师的见解而作。正是针对这个而说："日月所周行，光明所照耀，所有诸方域，皆归你统治。"在这之间有情居住，因为无法说出前所未有的详细内容，我们就不说了。在这有情世间和器世间中唯有正等正觉的一切知者难得。因为有四种佛：随觉者、声闻佛、独觉佛、正等正觉佛。其中赞叹多闻比丘说："纯陀，他不是你们的声闻，他是佛。"允许多闻比丘的佛性，以及：
"法身即是师，法即师之身，
法剑鞘僧伽，亦称为导师。"
如是说凡夫也因为依世俗而觉悟言语之道而称为随觉者。圣声闻则因为依后来的自在力觉悟四谛，或仅是觉悟的意思，依觉悟自性的语义而称为声闻佛。而独一如犀角者以自觉智而不由他觉，依自己觉悟的意思而独自觉悟，故称为独觉佛。"正觉"也是他的名字。而完全依如实相特征通达而正确地以自己圆满波罗蜜的自觉智，自己而不由他觉，完全离开随眠愚痴睡眠，如莲花遇到日光而获得最胜美丽庄严一样，以最上道智相应而获得无量功德庄严的一切知智，觉悟、证悟、了知一切有为无为差别的诸法，故称为正等正觉、世尊。只有他在世间难得。因为即使独觉佛在一时有十万等一起出现，他们虽然难得但不是稀有，而且缺乏令他人证得道果的因缘，所以只有正等正觉佛在世间难得。这是世间成就的考察。


Kathaṃ lokassa vipatti veditabbā tathā hesa loko vinassamāno tejenapi āpenapi vāyunāpi vinassati. Tassa vitthāro visuddhimaggādīsu vuccamānopi kesañci puggalānaṃ matena micchāgāhattā brahmūnaṃ āyunā minitepi asamānaṃ saṃvaṭṭasīmāpi viruddhā, tasmā tesaṃ vādaṃ apanetvā ganthato samānetvā vakkhāma. Tattha cattāri asaṅkhyeyyāni. Katamāni cattāri asaṅkhyeyyāni saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vaṭṭaṭṭhāyīti. Tayo saṃvaṭṭā āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭo. Tisso saṃvaṭṭasīmā ābhassarā, subhakiṇhā, vehapphalāti. Ayamettha uddeso. Tattha saṃvaṭṭo nāma parihāyamāno kappo. Tena saṃvaṭṭaṭṭhāyīpi gahito hoti, taṃ mūlakattā. Vaḍḍhayamāno vivaṭṭakappo nāma. Tena vivaṭṭaṭṭhāyīpi gahito taṃ mūlakattā. Tattha saṃvaṭṭoti vināso. Yadā kappo vinassamāno tejena saṃvaṭṭati, ābhassarato heṭṭhā paṭhamajjhānabhūmi agginā dayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā yāva dutiyajjhānabhūmi udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā yāva tatiyajjhānabhūmi vātena saṃvaṭṭati. Vitthārato pana jātikhetta āṇākhettavisayakhettavasena tiṇṇaṃ buddhakhettānaṃ āṇākhettaṃ vinassati. Tasmiṃ vinaṭṭhe jātikhettampi vinassateva. Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. Taṃ tathāgatassa paṭisandhiggahaṇaāyusaṅkhārossajjanādikālesupi kampati. Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ. Yattha ratanasuttaṃ khandhaparittaṃ dhajaggaparittaṃ āṭānāṭiyaparittaṃ moraparittanti imesaṃ parittānaṃ ānubhāvo pavattati. Visayakhettaṃ anantaṃ aparimāṇaṃ. Tattha jātikhettaāṇākhettāvasena dve khettāni ekato vinassanti. Saṇṭhahantampi ekato saṇṭhahati. Tassa vināsoca saṇṭhahantañca evaṃ veditabbaṃ yasmiṃ samaye kappo agginā nassati, tadā ādito kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷaṃ ekameghavassaṃ vasi, tuṭṭhā manussā bījāni vappenti, sassesu gokhāyitamattesu jātesu gadrabharavaṃ viravanto ekabindupi na patati. Yadā pacchinnameva hoti tadā vassūpajīvino sattā kālaṃ katvā parittābhesu brahmabhūmīsu uppajjanti puññaphalūpajīvinopi devatā tattheva brahmaloke uppajjanti, evaṃ dīghassa addhuno accayena tattha tattha udakaṃ parikkhayaṃ gacchati, macchakacchapādi udakanissitā pāṇā kālaṃ katvā manussadevalokesu nibbattitvā jhānaṃ uppādetvā brahmaloke nibbattanti. Nerayikasattāpi sattamasūriyapātubhāvā vinassanti, tepi devaloke paṭiladdhajjhānavasena brahmaloke uppajjanti, tadā hi lokabyūhā nāma kāmāvacaradevā ukkhittasirā vikiṇṇakesā rudamukhā assūni hatthehi muñcamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti ‘‘mārisā bho ito vassasata sahassaccayena kappavuṭṭhānaṃ bhavissati ayaṃ loko vinassissati mahāsamuddopisussissati ayañca mahāpathavī sinerupabbatarājā ḍayhissati vinassissati yāvabrahmalokā vināso bhavissati mettaṃ mārisā bhāvetha. Karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti.

这是完整的中文直译：
如何了知世间的败坏？如是这世间毁灭时由火、由水、由风而毁灭。它的详细内容虽然在《清净道论》等中说明，但因为某些人的见解执取错误，以梵天寿量来衡量也不相等，劫灭界限也相互矛盾，因此除去他们的说法，我们将依典籍相符而说。其中有四个无数劫。什么是四个无数劫？坏劫、住坏劫、成劫、住成劫。有三种坏劫：水坏劫、火坏劫、风坏劫。有三种坏劫界限：光音天、遍净天、广果天。这是这里的概要。
其中所谓坏劫即衰退的劫。由此也包含住坏劫，因为它是根本。增长的称为成劫。由此也包含住成劫，因为它是根本。其中坏即毁灭。当劫由火毁灭时，从光音天以下初禅地被火烧。当由水毁灭时，从遍净天以下直到第二禅地被水融化。当由风毁灭时，从广果天以下直到第三禅地被风毁灭。但依广度则毁灭[佛的]生处境、命令境、境界境三种佛境中的命令境。那个毁灭时生处境也必定毁灭。其中生处境以十千世界为边际。它在如来入胎、放弃寿行等时也震动。命令境以百千俱胝世界为边际。在那里《宝经》、《蕴护卫》、《幢顶护卫》、《阿吒那帝护卫》、《孔雀护卫》等护卫的威力运行。境界境是无边无量的。其中依生处境和命令境两个境域一起毁灭。安立时也一起安立。
它的毁灭和安立应当这样了知：当劫被火毁灭时，首先劫灭大云兴起，在百千俱胝世界下一场云雨。人们欢喜播种，当谷物长到牛可啃食时，发出驴鸣般的声音，一滴也不落下。当[雨]完全断绝时，依雨而活的众生死后生在少光天的梵天界中，依福果而活的天人也生在那里的梵界中。如是经过长久时间后，在各处的水逐渐干涸，依水而活的鱼龟等生物死后生在人天界中，生起禅那后生在梵界中。地狱众生也因第七太阳出现而毁灭，他们也依获得禅那的力量生在梵界中。那时名为世界庄严的欲界天人抬着头、散乱着头发、哭泣着、用手擦拭眼泪、穿着红衣、现出极为丑陋的装扮，在人间游行宣告说："诸位，从现在起十万年后将有劫灭，这世界将毁灭，大海也将干涸，这大地和须弥山王将被烧毁灭尽，直到梵界都将毁灭。诸位，你们要修习慈心！诸位，你们要修习悲心、喜心、舍心！你们要侍奉母亲，侍奉父亲，要恭敬家中长辈！"

 Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha sudhābhojanaṃ bhuñjitvā vāyo parikammaṃ katvā jhānaṃ paṭilabhanti, evaṃ nerayikasattāpi aparāpariyakammena devalokaṃ nibbattanti. Ye pana niyatamicchādiṭṭhikā tesaṃ kammassa aparikkhayā aññacakkavāḷesu attano kammānurūpaṃ vipākamanubhonti. Teneva ahosikamme micchādiṭṭhivasena akattabbaṃ nāma pāpaṃ natthi, yato saṃsārakhāṇubhāvova nāma hotīti āha ‘‘diṭṭhi paramāni bhikkhave vajjānī’’ti. ‘‘Aparāpariyavedanīyakammarahitopi saṃsaranto satto nāma natthī’’ti vuttattā. ‘‘Aparāpariyakammavasena yato micchādiṭṭhisamādānato sappurisūpanissayavasena virājetvā bhavato vuṭṭhānaṃ nāma bhaveyyāti amhākaṃ khanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattanti. Vassupacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Pātubhūte ca tasmiṃ neva rattiparicchedo, na divā paricchedo paññāyati, eko sūriyo uṭṭheti, eko sūriyo atthaṃ gacchati. Avicchinnasūriyasantāpova loko hoti.


这是完整的中文直译：
听了他们的话，大多数人和地居天人生起警惕，互相心变柔软，修习慈心等福德，生在天界。在那里食用甘露食物，修习风遍，获得禅那。如此地狱众生也依后后业生在天界。但那些定邪见者因为业未尽，在其他世界随其业而感受果报。因此对于已成业，依邪见而言没有不该作的恶业，由此就称为轮回的桩子，所以说："诸比丘，见是最重的过失。"因为说"没有轮回的众生是没有后后受业的。"依后后业从执持邪见以来，依善士因缘而离染出离有，这是我们的见解。如此依在天界获得禅那的力量，一切众生都生在梵界。
但在断雨之后经过长久时间，第二个太阳出现。当它出现时，既不显现夜晚的界限，也不显现白天的界限，一个太阳升起，一个太阳落下。世界成为不间断的太阳热量。


Pakatisūriye sūriyadevaputto atthi kappavināsakasūriye pana natthi. Pakatisūriyobhāsena ākāse valāhakā dhūmasikhāpi caranti. Kappavināsakasūriyobhāsena vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ hoti nabhaṃ ṭhapetvā gaṅgā, yamunā, sarabhū, aciravatī, mahīti, imā pañca mahānadiyo ṭhapetvā avasesapañcasatakunnadīādīsu udakaṃ sussati tato dīghassa addhuno accayena tatiyo sūriyo pātubhavati tasmiṃ pātubhūte pañca mahānadiyopi sussanti. Tato dīghassa addhuno accayena catuttho sūriyo pātubhavati. Yassa pātubhāvā himavatī mahānadīnaṃ pabhavā sīhapatano, haṃsapatano, mandākinī, kaṇṇamuṇḍako, rathakāradaho, anotattadaho, chaddantadaho, kuṇāladahoti ime satta mahāsarā sussanti. Tato dīghassa addhuno accayena pañcamo sūriyo pātubhavati, yassa pātubhāvā anupubbena mahāsamuddo aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti. Tato dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati, yasmiṃ pātubhāve sakalacakkavāḷaṃ ekadhūmaṃ hoti, pariyādinnasinehadhūmena yathā ca evaṃ koṭisatasahassacakkavāḷampi. Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati, yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi yojanasatikādibhedā sinerukūṭāni palujjitvā ākāseyeva antaradhāyanti. Sāpi aggijālā uṭṭhahitvā cātumahārājike gaṇhāti, tattha kanakavimānaratanavimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti etenūpāyena yāva paṭhamajjhānabhūmi gaṇhāti. Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca aṭṭhāsi. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva nanibbāyi. Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaaggisikhā viya chārikampi anavasesetvā nibbāyi. Heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāro. Evaṃ kappavināsakamahāmeghato yāvajālaparicchedā saṃvaṭṭo nāma ekamasaṅkhyeyyaṃ nāma. Atha dīghassa addhuno accayena mahāmegho vuṭṭhahitvā paṭhamaṃ sukhumaṃ vassati. Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaḍaḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti. Parivaṭumaṃ paduminipatte udakabindusadisaṃ. Evaṃ aggijālanibbāyanato yāva koṭisatasahassacakkavāḷaparipūrato sampattimahāmegho, idaṃ saṃvaṭṭaṭṭhāyī nāma, dutiyamasaṅkhyeyyaṃ nāma. Kathaṃ tāva mahantaṃ udakarāsiṃ vāto ghanaṃ karotīti ce. Vivarasampadānato taṃ vā tena piṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇotiṇṇe udake pubbe brahmalokaṭṭhāne brahmapāri sajja-brahmapurohitamahābrahmāvasena paṭhamajjhānabhūmi paṭhamaṃ pātubhavati. Tato otiṇṇotiṇṇe udake catukāmāvacaradevalokaṭṭhāne anukkamena paranimmitavasavattī, nimmānaratī, tusitā, yāmāti cattāro kāmāvacaradevalokā pātubhavanti. Tato purimapathaviṭṭhānaṃ otiṇṇe pana udake balavavātā uppajjanti. Te taṃ pidahitadvāre dhamakaraṇe ṭhitaudakamiva nirussāsaṃ katvā nirujjhanti.

这是完整的中文直译：
常太阳中有太阳天子，但在劫灭太阳中没有。常太阳的光芒中，云和烟柱在空中游行。劫灭太阳的光芒中，天空没有烟云，如镜面般清净。除了恒河、阎牟那河、萨罗布河、阿基罗伐底河、摩醯河这五条大河外，其余五百小河等中的水干涸。之后经过长久时间，第三个太阳出现。当它出现时，五条大河也干涸。之后经过长久时间，第四个太阳出现。因它的出现，雪山中大河的源头狮子瀑、天鹅瀑、曼陀基尼池、金耳池、车匠池、无热恼池、六牙池、鸠那罗池这七大湖干涸。之后经过长久时间，第五个太阳出现，因它的出现，大海中渐渐连一指节深的水也不留存。之后经过长久时间，第六个太阳出现，当它出现时，整个世界成为一片烟雾，因耗尽水分的烟雾，如是百千俱胝世界也是如此。之后经过长久时间，第七个太阳出现，因它的出现，整个世界成为一片火焰，连同百千俱胝世界，百由旬等高的须弥山峰崩塌消失在虚空中。那火焰升起吞没四大王天，在那里烧毁金宫宝宫后吞没三十三天界，以此方式直到吞没初禅地。在那里烧毁三种梵天界后，到达光音天而止。只要还有微细的有为法存在，它就不熄灭。但当一切有为法灭尽时，如同烧尽酥油的火焰，连灰烬也不留下而熄灭。下方虚空与上方虚空合为一体，成为大黑暗。如此从劫灭大云直到火焰界限称为坏劫，即第一无数劫。
然后经过长久时间，大云兴起，最初下细雨。渐渐以睡莲茎、杵、棕榈干等大小的水滴下雨，充满百千俱胝世界所有被烧之处后消失。那水被下方和四方的风升起而变得坚实，如同莲叶上的水滴。如此从火焰熄灭直到充满百千俱胝世界而成就的大云，这称为住坏劫，即第二无数劫。如何如此大的水量被风变得坚实呢？由于空隙的圆满，它被风团结、变坚实、减少，渐渐向下沉降。当水一层层下沉时，在先前梵界处首先出现依梵众、梵辅、大梵而有的初禅地。然后当水一层层下沉时，在四欲界天界处依次出现他化自在天、化乐天、兜率天、夜摩天四个欲界天界。然后当水沉降到先前地界处时，强风生起。它们使那水如同在密闭的风箱中一样无法呼出而止息。

 Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti sā vaṇṇasampannāceva hoti gandharasasampannā ca, nirudakapāyāsassa upari paṭalaṃ viya tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. ‘‘Puññakkhayā vā’’ti iminā brahmūnaṃ āyuparicchedaṃ appatvāva kammakkhayena maraṇaṃ viññāyati. Te honti sayaṃpabhā antalikkhacarā. Te aggaññasutte vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakāraṃ paribhuñjituṃ upakkamanti. Atha nesaṃ sayaṃ pabhā antaradhāyati, andhakāro hoti te andhakāraṃ disvā bhāyanti. Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ vā pātubhavati. Te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā sūriyo hotū’’ti sūriyo tvevassa nāmaṃ karonti. Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate ‘‘yampi ālokaṃ labhimhā, sopi no naṭṭho’’ti puna bhītā honti. Tesaṃ evaṃ hoti ‘‘sādhuvatassa aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaññāsayojanaṃ candamaṇḍalaṃ pātubhavati . Te taṃ disvā bhiyyosomattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti. Tato pabhuti rattidivā paññāyanti. Anukkamena ca māsaddhamāsautusaṃvaccharā. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti, te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ yathānāma kaṅgubhatte paccamāne ekappahāreneva bubbuḷakāni uṭṭhahanti. Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā evameva thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti evaṃ manussaloke saṇṭhite cātumahārājikā, tāvatiṃsāti dve kāmāvacaradevalokā pacchato pātubhavanti. Bhūmanissitā nāma hete dve devalokā. Evaṃ sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ vivaṭṭo nāma tatiyamasaṅkhyeyyaṃ nāma. Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kammena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti tattha vaṇṇavanto dubbaṇṇe atimaññanti. Tesaṃ mānātimānapaccayā sāpi rasapathavī antaradhāyati. Bhūmipappaṭako pātubhavati atha nesaṃ teneva nayena sopi antaradhāyati, patālatā pātubhavati, teneva nayena sāpi antaradhāyati. Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo. Tato nesaṃ bhājanāni uppajjanti te sālī bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. Yaṃyaṃ rasaṃ bhuñjitukāmā honti, taṃtaṃ rasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharataṃ tato pabhuti muttakarīsaṃ sañjāyati. Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti. Purisassa purisabhāvo, itthiyā itthibhāvo pātubhavati. Tatrasudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanabhāvā kāmapariḷāho uppajjati. Tato methunadhammaṃ paṭisevanti.

这是完整的中文直译：
甜水减少时在上方产生精粹地。它具足色相、香味。如无水的乳糜上的薄膜。那时最先生在光音梵天界的众生，或因寿尽或因福尽从那里死后生在这里。"或因福尽"这话表示梵天们不到寿量尽头就因业尽而死。他们是自身发光、行于虚空者。他们如《起源经》中所说的方式品尝那精粹地，被渴爱征服而开始贪食。然后他们的自身光明消失，成为黑暗。他们看到黑暗而恐惧。然后除去他们的恐惧而生起光明的圆满五十由旬的太阳轮出现。他们看到它而欢喜雀跃说："我们重获光明"，"除去我们的恐惧而生起光明升起，所以是太阳"，因此给它取名为"太阳"。然后太阳照亮白天后落下，"我们获得的光明也失去了"而再次恐惧。他们想："如果能获得另一个光明就好了"。似乎知道他们的心意，四十九由旬的月轮出现。他们看到它更加欢喜雀跃，"似乎知道我们的意愿而升起，所以是月亮"，因此给它取名为"月亮"。从那以后显现昼夜。渐渐有月半月季节年。在太阳月亮出现的同一天，须弥山、轮围山、雪山诸山出现，它们是在月圆之日同时出现，不前不后。如何呢？就像煮稷米饭时同时出现气泡一样。有些地方高起，有些地方低陷，有些地方平坦。如是在高起处成为山，在低陷处成为海，在平坦处成为洲。当人世间如此安立时，四大王天、三十三天两个欲界天界后来出现。这两个天界是依地而住。如此从成就大云直到日月出现，这称为成劫，即第三无数劫。
然后那些众生享用精粹地时，由于业，有些色相好，有些色相丑。其中色相好者轻视色相丑者。因为他们的慢心和过慢，那精粺地也消失。地膜出现。然后依同样方式它也消失。地藤出现。依同样方式它也消失。不耕而熟的稻出现，无壳无糠清净香美，果实即是米。然后他们的容器出现。他们把稻放在容器中置于石头上，自然有火焰升起而煮熟。那成为如素馨花般的饭，不需要汤或咖哩。他们想要什么味道就是什么味道。当他们食用那粗食时，从那以后产生大小便。然后为了排出它们，伤口出现。男人的男相，女人的女相出现。于是女人过分注视男人，男人也过分注视女人。因为他们过分注视，生起欲热恼。然后他们从事淫欲法。

 Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti.

Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonaddhanti, lāyitaṭṭhānampi nappaṭivirūhati. Te sannipatitvā anuṭṭhunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ pubbe manomayā ahumhā’’ti. Aggaññasutte vuttanayena vittharetabbaṃ. Tato mariyādaṃ ṭhapenti. Athaññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. Taṃ dvikkhattuṃ paribhāsitvā tatiyavāre leḍḍudaṇḍehi paharanti. Te evaṃ adinnādānakalahamusāvādadaṇḍadānesu uppannesu sannipatitvā cintayanti, ‘‘yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khiyitabbaṃ khiyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anupadassāmā’’ti. Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ te taṃ upasaṅkamitvā yācitvā sammaniṃsu. So tena mahājanena sammatotipi mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena paresaṃ rañjetīti rājāti, tīhi nāmehi paññāyittha. Yañhi loke acchariyaṃ ṭhānaṃ bodhisattova tattha ādi purisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu. Evaṃ candimasūriyapātu bhāvato yāva puna kappavināsakamahāmegho, idaṃ vivaṭṭaṭṭhāyī nāma catutthamasaṅkhyeyyaṃ nāma. Tenetaṃ vuccati megho jālaparicchinno saṃvaṭṭoti jālā meghaparicchinno saṃvaṭṭaṭṭhāyīti vuccati. Meghā sūriyaparicchinno vivaṭṭoti vuccati. Sūriyā meghaparicchinno vivaṭṭaṭṭhāyīti vuccati. Cattāri imāni kappāni mahākappoti vuccati. Vivaṭṭaṭṭhāyikappeyeva uppajjanti buddhādayoti. Tathā hi imasmiṃyeva vivaṭṭaṭṭhāyiasaṅkhyayyakappe buddhapacceka buddhasāvakacakkavattino uppajjanti, na tīsu asaṅkhyeyyakappesu. Tañca kho asuññakappeyeva, na suññakappe. Tattha buddhapaccekabuddhasāvakacakkavattīhi puññavantapuggalehi asuññattā asuññakappo nāma. Tabbigamena suññakappo veditabbo. Tesupi asuññakappo pañcavidho hoti sārakappo , maṇḍakappo, varakappo, sāramaṇḍakappo, bhaddakappoti, tesu yasmiṃ kappe ekova buddho uppajjati, so sārakappo nāma. Yasmiṃ kappe dve buddhā uppajjanti, so maṇḍakappo nāma. Yasmiṃ kappe tayo uppajjanti, so varakappo nāma. Yasmiṃ kappe cattāro buddhā uppajjanti, so sāramaṇḍakappo nāma. Yasmiṃ kappe pañca buddhā uppajjanti, so bhaddakapponāma. Imāni pañcakappāniyeva saheva samodhānetvā jātattakīsotattakiyā nidāne.

‘‘Nando sunando pathavī, maṇḍo dharaṇī sāgaro;

Puṇḍarīko ime satta, asaṅkhyeyyā pakāsitā.

Pañca buddhasahassāni, honti nande asaṅkhyeyye;

Nava buddhasahassāni, sunandamhi asaṅkhyeyye.

Dasa buddhasahassāni, pathavimhi asaṅkhyeyye;

Ekādasa sahassāni, tamhi maṇḍe asaṅkhyeyye.

Vīsati buddhasahassāni, dharaṇimhi asaṅkhyeyye;

Tiṃsa buddhasahassāni, sāgaramhi asaṅkhyeyye.


这是完整的中文直译：
他们因从事非法而被智者呵责骚扰，为了隐藏那非法而建造房屋。
他们住在房屋中，渐渐效仿某个懒惰众生的行为而储藏。从那以后，糠和壳包裹米粒，已收割之处也不再生长。他们聚集叹息说："诸位，恶法已在众生中出现，我们先前是意生身"。应当如《起源经》中所说的方式详述。然后他们设立界限。这时某个众生取走另一个人未给予的份额。他们诃责他两次，第三次用土块和棍棒打他。当这样生起不与取、争吵、妄语、棍棒之刑时，他们聚集思考："让我们推选一个众生，他能适当地呵责应呵责者，谴责应谴责者，驱摈应驱摈者，我们将给他稻谷的份额。"当众生如此决定时，在这劫中，这位世尊作为菩萨时，在那些众生中最庄严、最端严、最有威德、具足智慧、有能力执行惩罚和提拔。他们走近他请求并推选他。他因为被大众推选而称为"大众推选"，因为是田地的主而称为"刹帝利"，因为以法平等使他人欢喜而称为"王"，以这三个名字而闻名。因为世间任何稀有之处菩萨都是最初之人，如此以菩萨为开始而刹帝利阶级安立后，渐渐婆罗门等其他种姓也安立。如此从日月出现直到再次劫灭大云，这称为住成劫，即第四无数劫。因此说云被火界限称为坏劫，火被云界限称为住坏劫，云被日界限称为成劫，日被云界限称为住成劫。这四劫称为大劫。佛等只在住成劫中出现。因此在这住成劫无数劫中出现佛、辟支佛、声闻、转轮圣王，不在其他三个无数劫中。而且只在非空劫中，不在空劫中。其中因为有佛、辟支佛、声闻、转轮圣王等福德人而不空称为非空劫。与此相反的应知为空劫。在这些非空劫中又有五种：精劫、精华劫、胜劫、精精劫、贤劫。其中只出现一佛的劫称为精劫。出现两佛的劫称为精华劫。出现三佛的劫称为胜劫。出现四佛的劫称为精精劫。出现五佛的劫称为贤劫。这五种劫都合并在如是态度的因缘中：
"欢喜善欢喜，
大地摩尼持，
海莲这七种，
已说为无数。
五千佛出现，
在欢喜无数，
九千佛出现，
善欢喜无数。
一万佛出现，
在大地无数，
一万一千佛，
在摩尼无数。
二万佛出现，
在持地无数，
三万佛出现，
在大海无数。


Cattālīsa sahassāni, puṇḍarīke asaṅkhyeyye;

Asaṅkhyeyyesu sattasu, ettakāti pavuccati.

Ekaṃsatasahassāni, vīsati ca sahassañca;

Sesā pañcasahassāni, sabbabuddhehi maṇḍitā’’ti.

Vuttaṃ. Aparampi vuttaṃ.

‘‘Bhaddo sabbaphullo, sabbaratano usabhakkhandho;

Mānitabhaddo ca padumo, usabhakkhantuttameva ca;

Sabbabhāso asaṅkhyeyyo, navamoti pavuccati.

Paṇṇāsa buddhasahassāni, sabbabhadde asaṅkhyeyye;

Saṭṭhi buddhasahassāni, sabbaphulle asaṅkhyeyye.

Sattati buddhasahassāni, sabbaratane asaṅkhyeyye;

Asīti buddhasahassāni, usabhakkhandhe asaṅkhyeyye.

Navuti buddhasahassāni, mānitabhadde asaṅkhyeyye;

Vīsati buddhasahassāni, padumamhi asaṅkhyeyye.

Dasa buddhasahassāni usabhamhi asaṅkhyeyye;

Pañca buddhasahassāni, khantuttame asaṅkhyeyye.

Dve ca buddhasahassāni, sabbabhāse asaṅkhyeyye;

Aṅkhyeye navasmiṃ, ettakāti pavuccati.

Tīṇi satasahassāni, sattāsītisahassañca;

Gaṇanānañca buddhānaṃ, sabbabuddhehi maṇḍitā’’ti.

Te sabbepi sammāsambuddhe yāva arimetteyyā samodhānetvā

‘‘Sambuddhe aṭṭhavīsañca, dvādasañca sahassake;

Pañcasatasahassāni, namāmi sirasā mahaṃ;

Tesaṃ dhammañca saṅghañca, ādarena namāmahaṃ.

Namakkārānubhāvena, hitvā sabbe upaddave;

Anekaantarāyāpi, vinassantu asesato’’ti.

Namassanagāthā pavattā sā ūnasaṅkhyāvaseneva katāva bhavitabbaṃ, tathā hi amhākaṃ bhagavā porāṇabrahmadevabuddhaṃ ādiṃ katvā yāva porāṇasakyagotamā manasāva cintentassa sattaasaṅkhyeyyāni vītivattāni porāṇasakyagotamabuddhaṃ ādiṃ katvā yāva majjhimadīpaṅkarā vācāmattena nava asaṅkhyeyyāni vītivattāni. Majjhimadīpaṅkarato paṭṭhāya yāva padumuttarabuddhā kāyaṅgavācaṅgavasena cattāri asaṅkhyeyyāni vītivattāni. Padumuttarabuddhato yāva kakusandhā ekamasaṅkhyeyyaṃ vītivattaṃ. Evamimesu vīsatiasaṅkhyeyyesu brahmadevaporāṇasakyagotamabuddhānamantare satta asaṅkhyeyye sabbaṃ sampiṇḍetvā ekasatasahassañca vīsati sahassañca pañcasahassāni ca honti. Porāṇasakyagotamamajjhimadīpaṅkarānamantare nava asaṅkhyeyye sabbaṃ sampiṇḍetvā tīṇisatasahassāni sattāsītisahassāni ca honti. Majjhimadīpaṅkarato yāva metteyyā aṭṭhavīsāti sabbaṃ samodhānetvā aṭṭhavīsañca dvādasasahassañca pañcasatasahassāni ca honti tasmā ūnasaṅkhyāti veditabbā. Paripuṇṇasaṅkhyāvasena icchamānehi cintetabbāva. Esā ca saṅkhyāvicāraṇā nidāne vuttāva.

Evaṃ ‘‘cintitaṃ sattasaṅkhyeyyaṃ, navasaṅkhyeyyavācakaṃ;

Kāyavācā catusaṅkhyeyyaṃ, buddhattaṃsamupāgamī’’ti.


这是完整的中文直译：
"四万佛出现，
在莲花无数，
在七无数中，
如是已宣说。
十万又二万，
余有五千佛，
一切诸佛陀，
庄严而出现。"
又说：
"贤一切开花，一切宝牛肩，
尊贤与莲花，牛肩最上等，
一切光无数，第九已宣说。
五万佛出现，一切贤无数，
六万佛出现，一切花无数。
七万佛出现，一切宝无数，
八万佛出现，牛肩中无数。
九万佛出现，尊贤中无数，
二万佛出现，莲花中无数。
一万佛出现，牛中之无数，
五千佛出现，上忍中无数。
二千佛出现，一切光无数，
在第九无数，如是已宣说。
三十万又加，八万七千佛，
计数诸佛陀，一切佛庄严。"
把所有正等正觉者直到弥勒都合并而说：
"二十八正觉，一万二千佛，
五十万佛陀，我头面顶礼，
我恭敬礼敬，彼等法与僧，
以礼敬威力，除去诸灾难，
所有诸障碍，悉皆得消灭。"
这礼敬偈是依不足数而作。因为当我们世尊从古梵天佛开始直到古释迦牟尼只用意念思维时经过七个无数劫，从古释迦牟尼佛开始直到中分灯佛只用语言经过九个无数劫。从中分灯佛开始直到莲华佛依身语经过四个无数劫。从莲华佛直到拘留孙佛经过一个无数劫。如是在这二十个无数劫中，在古梵天佛和古释迦牟尼佛之间七个无数劫总共有十万二万零五千。在古释迦牟尼佛和中分灯佛之间九个无数劫总共有三十万零八万七千。从中分灯佛直到弥勒二十八[佛]总共合并有二十八加一万二千加五十万。因此应知是不足数。若欲依圆满数则应思维。这数目的考察已在因缘中说过。
如是："思维七无数，
语言九无数，
身语四无数，
证得佛陀果。"


Vuttesu vīsatiasaṅkhyeyyesu pavattaasaṅkhyeyyakappavaseneva katā. Atthato pana sārakappamaṇḍakappavarakappasāramaṇḍakappabhaddakappavasena pañcavidhāti veditabbā. Imāni pañcanāmāni buddhuppādakappeyeva labbhanti, anuppannakappe pana suññakappotveva nāmaṃ labbhati tathā hi kappasaṇṭhahanakāle sabbapaṭhamaṃ mahābodhipallaṅkaṭṭhāneyeva paduminigabbhā uppajjati. Sā yasmiṃ kāle eko buddho uppajjissati, eko paduminigabbho aṭṭhaparikkhārehi saha uppajjati. Taṃ disvā suddhāvāsabrahmuno nemittapāṭhakā arahanto imasmiṃ kappe eko buddho uppajjissatīti sañjātapītisomanassā hutvā aṭṭhaparikkhāre gahetvā brahmaloke ṭhapenti ‘‘yadā buddho uppajjissati, tadā dassāmā’’ti. Evaṃ dve tayo cattāro pañca buddhā uppajjissanti, tadā dve tīṇi cattāri pañca paduminigabbhā aṭṭhaparikkhārehi saha uppajjanti. Tañca kho ekasmiṃ yeva nāḷekeka baddhā hutvā uppajjanti. Evaṃ kappasaṇṭhahanakālato paṭṭhāyeva imāni pañca nāmāni labbhantīti veditabbāni. Ettāvatā imasmiṃyeva vivaṭṭaṭṭhāyīasaṅkhyeyyakappe buddhādayo mahesakkhā puññavanto cakkavattirājāno uppajjanti, tathā āyukappantarakappānipi. Tattha āyukappo nāma tesaṃ tesaṃ sattānaṃ āyuparicchedo. Antarakappo nāma tattha sattharogadubbhikkhānaṃ aññatarasaṃvaṭṭanena bahūsu vināsamupagatesu avasiṭṭhasattasantā nappavattakusalakammānubhāvena dasavassato paṭṭhāya anukkamena asaṅkhyeyyāyukappappamāṇesu sattesu pana adhammasamādānavasena kamena parihāyitvā dasavassāyukesu jātesu rogādīnamaññatarasaṃvaṭṭanena sattānaṃ vināsappatti yāva ayameko antarakappo. Evaṃ paricchinnaantarakappavasena catusaṭṭhiantarakappo eko asaṅkhyeyyakappo vīsati antarakappappamāṇoti apare vadanti. Imāni cattāri asaṅkhyeyyakappāni eko mahākappo nāma. Evaṃ tejo saṃvaṭṭavasena tāva mahākappānaṃ antaraṃ aggināva vinassati. Yasmiṃ pana samaye kappo udakena nassati, tadā āditova kappavināsakamahāmegho vuṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ ayaṃ pana viseso yathā tattha dutiyasūriyo, evamidhapi kappavināsako khārudakamahāmegho vuṭṭhāti so ādito sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti taṃ udakaṃ vātena samantato dhāritaṃ pathavito yāva parittābhā appamāṇābhā ābhassarāti tayopi dutiyajjhānabhūmi udakaṃ gaṇhāti. Tattha tayopi brahmaloke vilīyāpetvā subha kiṇhe āhacca tiṭṭhati yāva aṇumattaṃ saṅkhāragataṃ atthi, tāva na vūpasamati. Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasamati antaradhānaṃ gacchati, heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāroti sabbaṃ vuttasadisameva. Kevalaṃ panidha otiṇṇotiṇṇe udake ābhassarabrahmalokaṃ ādiṃ katvā lokapātubhāvo veditabbo.

这是完整的中文直译：
在所说的二十个无数劫中是依已生起的无数劫而作。但实际上应知是依精劫、精华劫、胜劫、精精劫、贤劫五种。这五种名称只在佛出现的劫中获得，在未生起[佛]的劫中则只获得空劫的名称。因为在劫形成时，首先在大菩提座处产生莲蕾。当将有一佛出现时，一个莲蕾与八种资具一起生起。看到它时，净居天中精通占相的阿罗汉欢喜踊跃说："在这劫中将有一佛出现"，取了八种资具放在梵天界说："当佛出现时，我们将给予。"如是将有二、三、四、五佛出现时，二、三、四、五莲蕾与八种资具一起生起。而且它们都生在同一茎上。如是应知从劫形成时就获得这五种名称。
如此在这住成劫无数劫中出现佛等大威德、具福德的转轮圣王，同样也有寿劫和中劫。其中所谓寿劫是那些众生的寿量限度。所谓中劫是当其中因刀兵、疾病、饥馑的某种[灾难]而许多[众生]趋向灭亡时，依余下众生相续的善业威力，从十岁开始渐次[增长]。当众生寿量无数时，依不法的执取而渐渐减少到十岁时，因疾病等某种[灾难]而众生趋向灭亡，这是一个中劫。如是依限定的中劫，有说六十四中劫为一无数劫，二十中劫为量。这四个无数劫称为一个大劫。
如是首先依火坏劫，大劫的中间由火毁灭。当劫被水毁灭时，首先劫灭大云兴起，应如前所说的方式详述。但这里的差别是，如彼处有第二太阳，如是这里有劫灭咸水大云兴起。它最初下细雨，渐渐以大雨滴充满百千俱胝世界而下雨。大地、山等被咸水触及而融化。那水被风从四方持住，从地界直到少光天、无量光天、光音天三种第二禅地被水占据。在那里使三种梵天界融化后到达遍净天而止。只要还有微细的有为法存在，它就不平息。但当水随行的一切有为法征服后突然平息消失，下方虚空与上方虚空合为一体，成为大黑暗，一切都如前所说相同。只是这里应知当水一层层下沉时，从光音梵天界开始出现世间。

 Subhakiṇhato cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti etthāpi kappavināsakamahāmeghato yāva kappavināsakaudakaparicchedo saṃvaṭṭo nāma paṭhamamasaṅkhyeyyakappo nāmāti cattāriasaṅkhyeyyakappāni vuttasadisāni evaṃ satta mahākappāni sattakkhattuṃ agginā vilīyitvā aṭṭhame mahākappe udakenapi vināso ca saṇṭhahanañca veditabbaṃ, evaṃ sattasattamahākappo sattasattavāraṃ agginā vilīyitvā aṭṭhame aṭṭhame vāre āpena vilīyitvā anukkamena tesaṭṭhimahākappāni paripuṇṇāni tadā āpavāraṃ paṭibāhitvā catusaṭṭhime mahākappe vātena vinassati tadā ādito kappavināsakamahāvāto vuṭṭhahitvāti sabbaṃ pubbe vuttanayameva. Ayaṃ pana viseso yathā agginā vināsakappe dutiyasūriyo, evamidhāpi kappavināsanatthaṃ vāto samuṭṭhāti so paṭhamaṃ sukhumarajaṃ uṭṭhāpeti, tato thūlarajaṃ saṇharajaṃ sukhumavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇepi visamaṭṭhāne ṭhitamahārukkheca uṭṭhāpeti, te pathavito nabhamuggatā na puna patanti, tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Yathānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanachayojanasattayojanappamāṇāpi bhijjitvā te vegakkhittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti cakkavāḷapabbatampi vāto ukkhipitvā ākāse khipati te aññamaññaṃ ghaṭṭayantā cuṇṇavicuṇṇā hutvā vinassanti eteneva bhūmaṭṭhakavimānāni ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke nāsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi, himavantā himavantehi, sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva parittasubhā, appamāṇasubhā, subhaṇiṇhāti tayopi tatiyajjhānabhūmī vāto gaṇhāti tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca aṭṭhāsi. Evaṃ sabbaṃ saṅkhāragataṃ vināsetvā sayaṃ vinassati, heṭṭhā ākāsena saha upari ākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato cavitvā subhakiṇhādīsu sattā nibbattanti, tatthakappavinā sakamahāmeghato yāva kappavināsakavātupacchedo, idaṃ saṃvaṭṭo nāma, paṭhamamasaṅkhyeyyaṃ nāmāti cattāri asaṅkhyeyyakappāni eko mahākappo nāmāti sabbaṃ tejosaṃvaṭṭe vuttanayameva.

Vuttampi cetaṃ.

‘‘Satta satta gginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā.

Agginā’bhassarā heṭṭhā, āpena subhakiṇhato;

Vehapphalato vātena, evaṃ loko vinassatī’’ti.


这是完整的中文直译：
从遍净天死后，众生生在光音天等处。这里也是从劫灭大云直到劫灭水的界限称为坏劫，即第一无数劫，四个无数劫如前所说相同。如是七个大劫七次被火融化后，在第八大劫应知被水毁灭和形成。如是七七大劫七七次被火融化后，每第八次被水融化，渐次圆满六十三大劫。那时阻止水的次序，在第六十四大劫被风毁灭。那时首先劫灭大风兴起，一切如前所说的方式。但这里的差别是，如火坏劫中有第二太阳，如是这里也升起劫灭之风。它首先扬起细尘，然后是粗尘、细尘、细沙、砾石等，直到起出重楼高的石头和处在不平之处的大树。它们从地升到天空后不再落下，就在那里成为粉碎而消失。
依次序从下方大地升起的风，转动大地使其根朝上抛向空中。百由旬量的地块，二由旬、三由旬、四由旬、五由旬、六由旬、七由旬量的[地块]破碎，被风力抛起后在空中成为粉碎而消失。风把轮围山也举起抛向空中，它们互相碰撞成为粉碎而毁灭。以此方式毁坏地居天宫和空居天宫，灭坏六欲界天界后，毁灭百千俱胝世界。在那里世界与世界、雪山与雪山、须弥山与须弥山互相相遇而成为粉碎毁灭。从地界直到少净天、无量净天、遍净天三种第三禅地被风占据。在那里毁坏三种梵天界后，到达广果天而止。如是毁坏一切有为法后自身消失，下方虚空与上方虚空合为一体，成为大黑暗，一切如前所说相同。但这里从遍净梵天界开始出现世间。从广果天死后，众生生在遍净天等处。在那里从劫灭大云直到劫灭风的终止，这称为坏劫，即第一无数劫。四个无数劫称为一个大劫，一切如火坏中所说的方式。
这也说过：
"七七火的次序，
第八第八水，
六十四圆满，
一风胜应有。
火至光音下，
水至遍净天，
风至广果天，
如是世界灭。"


Tasmā tiṇṇampi paṭhamajjhānatalānaṃ ekakappepi avināsābhāvato sakalakappe tesaṃ sambhavo natthīti asaṅkhyeyya kappavasena tesaṃ āyuparicchedo daṭṭhabbo. Dutiyajjhānatalato paṭṭhāya pana paripuṇṇamahākappavasena āyuparicchedo daṭṭhabbo, na asaṅkhyeyyakappavasena. Yadi dutiyajjhānatalato paṭṭhāya paripuṇṇamahākappavasena āyuparicchedo siyā, kathaṃ ābhassarādīsu brahmūnaṃ aṭṭhamahākappādivasena āyu paripuṇṇaṃ siyā, tathā hi paṭhamajjhānatalaṃ sattasu vāresu agginā vinassati. Aṭṭhame vāre yāva ābhassarā udakena vinassati puna sattavāresu agginā paṭhamajjhānatalaṃ, puna aṭṭhamevāre udakena dutiyajjhānatalaṃ vinassatīti evaṃ aṭṭhame vāre āpavāraṃ paṭibāhitvā yāva subhakiṇhā vātena vinassati evaṃ catusaṭṭhi paripuṇṇā hotīti saccaṃ , heṭṭhāvivaṭṭaṭṭhāyī asaṅkhyeyyakappavasena eko satta mahākappāni cāti aṭṭha kappāni ābhassarabrahmūnaṃ āyuppamāṇaṃ hoti. Catusaṭṭhikappesupi vivaṭṭaṭṭhāyīasaṅkhyeyyakappavasena eko te saṭṭhimahākappāni cāti catusaṭṭhikappāni subhakiṇhānaṃ brahmūnaṃ āyuppamāṇaṃ hoti tena vuttaṃ porāṇehi.

Satta satta’gginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā’ti.

Keci pana.

‘‘Agginā’bhassarā heṭṭhā, āpena subhakiṇhato;

Vehapphalato vātena, evaṃ loko vinassatī’’ti.

Imissā gāthāya ‘‘ābhassarāti’’ca ‘‘subhakiṇhato’’ti ca ‘‘vehapphalato’’ti ca abhividhivasena vuttabhāvañca samatalabhāvepi seṭṭhabhūmittā paṭṭhānavasena vuttabhāvañca amaññitvā suddhāvāsabhūmīsu viya uparūparivasena bhūmikkamoti maññitvā.

‘‘Pañcabhūmi naṭṭhā aggi, aṭṭha bhūmi naṭṭhā dakā;

Navabhūmi naṭṭhā vātā, lokanaṭṭhā tadā siyuṃ.

Paṭhame aggi dvattiṃsa, dutiye ādi soḷasa;

Dutiyabhūme majjhe aṭṭhamaṃ, taṃ chappaññāsa vārakaṃ.

Ābhassaramhi catutthaṃ, parittasubhamhi dve jalaṃ;

Appamāṇasubhaṃ ekavāraṃ, mataṃ udakasattama’’nti.

Vadanti tesaṃ vāde ābhassarato heṭṭhā pañcabhūmi agginaṭṭhā, subhakiṇhato heṭṭhā aṭṭhabhūmi udakanaṭṭhāti vadanti. Samataladīpanatthaṃ sandehacchedanatthaṃ evaṃ gahitāti ekabhavapariyosānaṃ sandhāya paṭisandhibhavañcāti ādi vuttanti. Imissāpi atthaṃ duggahitena gahetvā paṭisandhibhavaṅgavasena sadisabhāvameva sandhāya vuttanti parikappenti so ayuttarūpo viya dissati ativiya micchāgāho ca hoti aggaññasuttavisuddhimaggādīhi virujjhanato saṃvaṭṭasīmāpi viruddhā tattha paṭhamajjhānatalaṃ upādāya agginā, dutiyajjhānatalaṃ upādāya udakena, catutthajjhānatalaṃ upādāya vātena vinassatīti vuttavacanenāpi virujjhateva tasmā ‘‘ābhassarā’’ti ca ‘‘subhakiṇhato’’ti ca ‘‘vehapphalato’’ti ca etthābhividhivasena attho gahetabbo. Aññathā ‘‘upari pabbatā devo vassatī’’ti ettha viya ābhassarasubhakiṇhavehapphalānaṃ tena tena saṃvaṭṭena vināsopi na bhaveyya. Ayaṃ lokavipattiparicchedo. Evaṃ buddho ca dullabho loke ti imassa attho vuttoyeva.

Iti sāgarabuddhittheraviracite sīmavisodhane

Kappavināsakaṇḍo dutiyo paricchedo.



这是完整的中文直译：
因此因为三种初禅地在任何一劫中都无不毁灭，所以整劫中它们不能存在，应依无数劫观其寿量限度。但从第二禅地开始，应依圆满大劫观其寿量限度，不应依无数劫。如果从第二禅地开始依圆满大劫[观]寿量限度，那么光音天等梵天们如何能以八大劫等的方式圆满寿量？因为初禅地在七次中被火毁灭。第八次直到光音天被水毁灭，又七次初禅地被火[毁灭]，又第八次第二禅地被水毁灭。如是第八次阻止水的次序，直到遍净天被风毁灭，如是圆满六十四[劫]。这是真实的，下面依住成无数劫一[劫]和七大劫，即八劫是光音梵天的寿量。在六十四劫中也是依住成无数劫一[劫]和六十大劫，即六十四劫是遍净梵天的寿量。因此古人说：
"七七火的次序，第八第八水，
六十四圆满，一风胜应有。"
但有些人对：
"火至光音下，水至遍净天，
风至广果天，如是世界灭。"
这偈颂中的"光音"、"遍净天"和"广果天"，不理解是依殊胜性说的，也不理解虽是平等却依最胜地而说，而认为如净居地一样是依上上[高低]的地的次第，说：
"五地毁于火，八地毁于水，
九地毁于风，彼时世界灭。
初火三十二，第二始十六，
第二地中八，此五十六次。
光音中四次，少净中二水，
无量净一次，水第七所知。"
他们的说法说从光音天下五地被火毁，从遍净天下八地被水毁。为了说明平等和断除疑惑而如此理解。说是依一有终尽和结生有等而说。执取这[偈颂]的义理也错误，臆测是依结生、有分的相似性而说。这似乎不适当，而且是极大的邪执，因为与《起源经》、《清净道论》等相违，坏劫的界限也相违。在那里说依初禅地被火毁灭，依第二禅地被水毁灭，依第四禅地被风毁灭的话也相违。因此"光音"、"遍净天"和"广果天"应依殊胜义理解。否则如"山上天降雨"这样，光音天、遍净天、广果天也不会被各种坏劫毁灭。这是世间毁灭的界限。如是"佛在世间难遇"的义理已说。
如是在海慧长老所造清净界论中
第二品劫灭品终。

3. Nibbānakaṇḍo

Idāni ‘‘saddhammasavanampi cāti imassa saṃvaṇṇanākkamo sampatto tattha saddhammasavanampi ca loke dullabhameva tathā hi saddhammo nāma tividho hoti. Pariyattisaddhammo, paṭipattisaddhammo, paṭivedhasaddhammoti. Tattha pariyattisaddhammo nāma tepiṭakaṃ buddhavacanaṃ. Paṭipattisaddhammo nāma terasadhutaṅgāni asīti khandhakavattādayo abhisamācāravattādīni. Paṭivedhasaddhammo nāma catusaccappaṭivedho. Tesu pariyattisaddhammo dvinnaṃ saddhammānaṃ pubbaṅgamoyeva padaṭṭhānañca. Kasmā taṃmūlakattā tathā hi pariyattiyā asati paṭivedho nāma natthi. Pariyattiyā antarahitāya paṭipatti, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃ kāraṇā ayañhi pariyatti paṭipattiyā paccayo hoti. Paṭipattiadhigamassāpi pariyattiyeva pamāṇaṃ. Tattha paṭivedho ca paṭipatti ca hotipi nahotipi. Ekasmiñhi kāle paṭivedhadharā bhikkhū bahū honti, ‘‘esa bhikkhu puthujjano’’ti aṅguliṃ paharitvā dassetabbo hoti. Imasmiṃ yeva dīpe ekavāraṃ puthujjanabhikkhunāma nāhosi. Paṭipattipūrakāpi kadāci bahū honti kadāci appā. Iti paṭivedho ca paṭipatti ca hotipi na hotipi. Sāsanassa ṭhitiyā pana pariyattiyeva pamāṇaṃ paṇḍito hi tepiṭakaṃ sutvā dvepi pūreti, yathā amhākaṃ bodhisatto āḷārassa santike pañca abhiññā satta ca samāpattiyo nibbattetvā nevasaññānāsaññāyatana samāpattiyā parikammaṃ pucchi. So ‘‘na jānāmī’’ti āha. Tato udakassa santikaṃ gantvā adhigatavisesaṃ saṃsanditvā nevasaññānāsaññāyatanassa parikammaṃ pucchi. So ācikkhi, tassa vacanasamanantarameva mahāsatto taṃ sampādesi evameva paññavā bhikkhu pariyattiṃ sutvā dvepi pūreti tasmā pariyattiyā ṭhitāya sāsanaṃ ṭhitaṃ hoti yathā mahātaḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbaṃ. Tesu sati mahātaḷākesu padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbaṃ, ekantato pariyattiyeva pamāṇaṃ pariyattiyā antarahitāya paṭipattipaṭivedhānaṃ antaradhānato. Tattha pariyattināma tepiṭakaṃ buddhavacanaṃ sāṭṭhakathā pāḷiyāva sā tiṭṭhati, tāva pariyatti paripuṇṇā hoti. Gacchante kāle kaliyugarājāno adhammikā honti tesu adhammikesu rājāmaccādayo adhammikā honti tathā raṭṭhajanapadavāsinopi adhammikā etesaṃ adhammikatāya na devo sammā vassati, tato sassāni na sampajjanti. Tesu sampajjantesu paccayadāyakā bhikkhusaṅghassa paccaye dātuṃ na sakkonti. Bhikkhū paccayehi kilamantā antevāsike saṅgahetuṃ na sakkonti. Gacchante gacchante kāle pariyatti parihāyati, atthavasena dhāretuṃ na sakkonti, pāḷivaseneva dhārenti. Tato kāle gacchante pāḷimpi sakalaṃ dhāretuṃ na sakkonti paṭhamaṃ abhidhammapiṭakaṃ parihāyati. Parihāyamānaṃ matthakato paṭṭhāya pariyatti hāyati paṭhamañhi mahāpakaraṇaṃ parihāyati. Tasmiṃ parihāyamāne yamakaṃ, kathāvatthu, puggalapaññatti, dhātukathā, vibhaṅgo, dhammasaṅgahoti evaṃ abhidhammapiṭake parihīne matthakato paṭṭhāya suttantapiṭakaṃ parihāyati.

这是完整的中文直译：
3. 涅槃品
现在"听闻正法也"的注释次第已到。在那里"听闻正法在世间也确实难得"。因为所谓正法有三种：教正法、行正法、证正法。其中所谓教正法是三藏佛语。所谓行正法是十三头陀支和八十种小品等行仪等。所谓证正法是四谛的通达。在这些中教正法是两种正法的先导和基础。为什么？因为以它为根本。因为没有教法就没有所谓的证悟。教法消失时行法[消失]，行法消失时证得消失。什么原因？因为这教法是行法的缘。对行法和证得而言教法才是标准。
在那里证悟和行法或有或无。因为在某个时期证法的比丘很多，"这个比丘是凡夫"要用手指指出。就在这个岛上有一次没有所谓的凡夫比丘。圆满行法者有时多有时少。如是证悟和行法或有或无。但对教法的住持而言教法才是标准。因为智者听闻三藏后圆满两者，如我们的菩萨在阿罗罗处生起五神通和七等至后问无所有处定的预备[修习]。他说"我不知道"。然后去优陀迦处印证所证的殊胜后问非想非非想处定的预备[修习]。他解说，大士在他话语之后立即成就它。同样有慧的比丘听闻教法后圆满两者。因此教法住时教法住立。如大池的堤坝坚固时不能说水不会住，有水时不能说莲花等不会开花。同样在如大池坚固堤坝般的三藏佛语存在时，不能说没有如大池之水般圆满行法的善男子。当他们存在时，不能说没有如大池中莲花等般的须陀洹等圣者。教法才是唯一标准，因为教法消失时行证消失。
在那里所谓教法是带注释的三藏佛语。只要经文住立，教法就圆满。时间过去时，末法时期的国王不如法。当他们不如法时，大臣等不如法。如是国土人民居民也不如法。因为他们不如法，天不适时下雨。因此农作物不成就。当它们不成就时，施主们不能给予比丘僧团资具。比丘们因资具困乏不能摄受学人。随着时间过去教法衰退，不能依义持诵，只依文持诵。然后随时间过去连全部经文也不能持诵。首先阿毗达摩藏衰退。衰退时从顶上开始教法衰退。因为首先大论衰退。当它衰退时，《双论》、《论事》、《人施设》、《界论》、《分别》、《法聚》，如是阿毗达摩藏衰退后从顶上开始经藏衰退。

 Paṭhamañhi aṅguttaranikāyo parihāyati. Tasmimpi paṭhamaṃ ekādasanipāto…pe… tato ekanipātoti evaṃ aṅguttare parihīne matthakato paṭṭhāya saṃyuttanikāyo parihāyati, paṭhamaṃ mahāvaggo parihāyati. Tato paṭṭhāya saḷāyatanavaggo, khandhavaggo, nidānavaggo, sagāthāvaggoti evaṃ saṃyuttanikāye parihīne matthakato paṭṭhāya majjhimanikāyo parihāyati paṭhamañhi uparipaṇṇāsako parihāyati. Tato majjhimapaṇṇāsako, tato mūlapaṇṇāsakoti evaṃ majjhimanikāye parihīne matthakato paṭṭhāya dīghanikāyo parihāyati, paṭhamañhi pāthiyavaggo parihāyati tato mahāvaggo, tato khandhakavaggoti dīghanikāye parihīne suttantapiṭakaṃ parihīnaṃ nāma hoti. Vinayapiṭakena saddhiṃ jātakameva dhārenti. Vinayapiṭakaṃ lajjino dhārenti. Lābhakāmā pana suttante kathitepi sallakkhentā natthīti jātakameva dhārenti. Gacchante kāle jātakampi dhāretuṃ na sakkonti. Atha nesaṃ paṭhamaṃ vessantarajātakaṃ parihāyati. Tato paṭilomakkamena puṇṇakajākatakaṃ, mahānāradakassapajātakaṃ parihāyati. Vinayapiṭakameva dhārenti. Gacchante kāle tampi matthakato parihāyati paṭhamañhi parivāro parihāyati, tato khandhako bhikkhunīvibhaṅgo mahāvibhaṅgoti anukkamena uposathakkhandhakamattameva dhārenti, tadā pariyatti anantarahitāva hoti. Yāva pana manussesu catuppadikagāthāpi pavattati, tāva pariyatti anantarahitāva hoti. Yadā saddho pasanno rājā hatthikkhandhe suvaṇṇacaṅkoṭakamhi sahassatthavikaṃ ṭhapāpetvā ‘‘buddhehi kathitaṃ catuppadikaṃ gāthaṃ jānanto imaṃ sahassaṃ gaṇhatū’’ti nagare bheriṃ carāpetvā gaṇhakaṃ alabhitvā ekavāraṃ carāpite na suṇantāpi honti asuṇantāpi, yāva tatiyaṃ carāpetvā gaṇhakaṃ alabhitvā rājapurisā sahassatthavikaṃ puna rājakulaṃ pavesenti, tadā pariyattiantarahitā nāma hoti. Evaṃ pariyattiyā antarahitāya paṭipattipi paṭivedhopi antarahitova hoti. Saddhammasavanassa dullabhabhāvo dhammasoṇḍakavatthunā dīpetabbo amhākaṃ kira sammāsambuddho kassapasammāsambuddhassa dhammarājassa sāsanantaradhānato nacireneva kālena bārāṇasirañño putto dhammasoṇḍakarājakumāro hutvā pituaccayena rajje patiṭṭhāya kassapadasabalena desitaṃ dhammaṃ sotukāmo hutvā māsamattaṃ rajjaṃ katvā amhākaṃ sammāsambuddho imasmiṃ yeva bhaddakappe rajjaṃ kāretvā devanagarasadise bārāṇasinagare cakkavattirajjasadisaṃ rajjaṃ karonto evaṃ cintesi… ‘‘mayhaṃ evarūpaṃ rajjaṃ kiṃ vilāsaṃ rajjānubhāvaṃ saddhammaviyogena, divākaravirahito ākāso viya, sasaṅkavirahitaratti viya, dāṭhāvirahitagajo viya, velantavirahitamahāsamuddo viya cakkhuvirahita susajjitavadanaṃ viya, sugandhavirahitapārichattapupphaṃ viya, catuakkharaniyamitadhammadesanāviyogena mayhaṃ idaṃ rajjaṃ na sobhatī’’ti cintetvā suvaṇṇacaṅkoṭakena sahassatthavikaṃ bhaṇḍakaṃ susajjitaṃ maṅgalahatthikumbhe ṭhapetvā bārāṇasīnagare mahāvīthiyaṃ bheriṃ carāpeti ‘‘ekapadikaṃ vā dvipadikaṃ vā tipadikaṃ vā catuppadikaṃ vā dhammapadaṃ jānantassa dammī’’ti evaṃ bheriṃ carāpetvā dhammajānanakaṃ alabhitvā punappunaṃ dvisahassaṃ tisahassaṃ yāva satasahassaṃ koṭi dve sahassakoṭi, satasahassakoṭi gāmanigamajanapadasenāpatiṭṭhānaṃ uparājaṭṭhānaṃ.

这是完整的中文直译：
首先《增支部》衰退。在其中首先《十一集》[衰退]......乃至......然后《一集》。如是《增支部》衰退后从顶上开始《相应部》衰退，首先《大品》衰退。从那以后《六处品》、《蕴品》、《因缘品》、《有偈品》，如是《相应部》衰退后从顶上开始《中部》衰退，首先《后五十经》衰退。然后《中五十经》，然后《根本五十经》。如是《中部》衰退后从顶上开始《长部》衰退，首先《波梨品》衰退，然后《大品》，然后《犍度品》。当《长部》衰退时称为经藏衰退。与律藏一起只持诵《本生》。持戒者持诵律藏。但求利者即使讲说经典也无人注意，只持诵《本生》。随时间过去连《本生》也不能持诵。那时他们首先《毗输安多罗本生》衰退。然后逆序《富那迦本生》、《大那罗陀迦叶本生》衰退。只持诵律藏。随时间过去它也从顶上衰退，首先《附随》衰退，然后《犍度》、《比丘尼分别》、《大分别》，次第只持诵布萨犍度，那时教法不是已消失。但只要人间还流传四句偈，教法就不是已消失。
当有信有净的国王把一千钱放在象背上的金篮中，在城中敲鼓宣布"知道佛说的四句偈者取这一千"，让敲三次鼓却找不到取者，听者也没有不听者也没有，王臣把一千钱带回王宫，那时称为教法已消失。如是教法消失时行法和证法也消失。应以法爱好者的故事说明听闻正法的难得。据说在迦叶正等正觉法王的教法消失不久时，波罗奈国王的儿子成为法爱好王子，在父亲去世后建立王位，想要听闻迦叶十力所说之法，作王一个月后，我们的正等正觉者在这贤劫中作王时，在如天城般的波罗奈城作如转轮王般的统治时这样思考："我这样的王位、欢乐、王威力因与正法分离，如无日的天空，如无月的夜晚，如无牙的象，如无岸的大海，如无眼的庄严面容，如无香的波利质多罗花，因与四个音节规范的法说分离，我这王位不庄严。"思考后把装饰好的一千钱金篮放在吉祥象背上，在波罗奈城大街敲鼓宣布："知道一句、二句、三句或四句法句者我给[钱]。"如是敲鼓后找不到知法者，一再[加到]二千、三千乃至十万、一亿、二千亿、十万亿，[给予]村镇国土将军职位、副王位。

 Pariyosāne dhammadesakaṃ alabhitvā attano suvaṇṇapīṭhakaṃ setacchattaṃ cajitvāpi dhammadesakaṃ alabhitvā rajjasiriṃ pahāya attānaṃ cajitvā ‘‘dhammadesakassa dāso hutvāpi dhammaṃ sossāmī’’ti vatvā evampi dhamma desakaṃ alabhitvā vippaṭisārī hutvā ‘‘kiṃ me saddhammaviyogena rajjenāti amaccānaṃ rajjaṃ niyyātetvā saddhammagavesako hutvā dhammasoṇḍakamahārājā mahāvanaṃ pāvisi dhammasoṇḍakamahārājassa saddhammasavanaṃ sandhāya paviṭṭhakkhake sakkadevamahārājassa vejayantapāsādo saheva kiṇṇikāya kampo ahosi, paṇḍukambalasilāsanaṃ uṇhākāraṃ ahosi. Sakkodevarājā kenakāraṇena paṇḍukambalasilāsanaṃ uṇhākāraṃ ahosī’’ti cintetvā attano sahassanettena devamanussesu vitthāretvā olokento dhammagavesako hutvā vanaṃ paviṭṭhaṃ dhammasoṇḍakamahārājānaṃ disvā cintesi… ‘‘ajja me attānampi jahāya rakkhasavesaṃ māpetvā etaṃ aniccaparidīpanaṃ jātijarābyādhimaraṇaṃ sakalasarīre dosaṃ dassetvā dhammaṃ desetvā etaṃ sakarajjeyeva patiṭṭhāpetabba’’nti cintetvā sakko devarājā yakkhasarūpaṃ māpetvā bodhisattassa abhimukho avidūre attānaṃ dassesi. Taṃ disvā dhammasoṇḍakamahārājā evaṃ cintesi… ‘‘evaṃrūpo nāma rakkhaso dhammaṃ jāneyyā’’ti, cintetvā avidūre ṭhāne ṭhatvā pucchāmīti rakkhasena saddhiṃ sallapanto āha ‘‘sāmipuññadevarāja imasmiṃ pana vanaghane vasanakadevarājā kiṃ nukho dhammaṃ jānāsī’’ti, devatā ‘‘mahārāja dhammaṃ jānāmī’’ti āha. ‘‘Yadi dhammaṃ jānāsi, mayhaṃ dhammakathaṃ kathethā’’ti āha. ‘‘Ahaṃ tuyhaṃ dhammaṃ kathessāmi, tvaṃ mayhaṃ kīdisaṃ dhammakathikassa sakkāraṃ karissasī’’ti āha. ‘‘Evaṃ sante mayhaṃ dhammaṃ kathetvā pacchā mayhaṃ sarīre maṃsaṃ khādissasī’’ti āha. ‘‘Ahaṃ mahārāja chāto hutvā dhammaṃ kathetuṃ na sakkomī’’ti āha. ‘‘Yadi tumhe paṭhamaṃ maṃsaṃ khādatha, dhammaṃ ko suṇissatī’’ti āha. Puna so rakkhaso ‘‘nāhaṃ dhammaṃ desetuṃ sakkomī’’ti. Puna rājā ‘‘mayhaṃ dhammapaṭilābhañca tumhākaṃ maṃsapaṭilābhañca tumhe jānitvā mayhaṃ dhammaṃ desethā’’ti āha. Atha sakko devarājā ‘‘sādhu hothā’’ti vatvā avidūre ṭhāne ubbedhena tigāvutamattaṃ mahantaṃ añjanapabbataṃ māpetvā evamāha… ‘‘sace mahārāja imaṃ pabbatamuddhaniṃ ārūyha ākāsā uppatitvā tvaṃ mama mukhe patissasi, ahaṃ te ākāsagatakāle dhammaṃ desessāmi, evaṃ sante tuyhañca dhammappalābho mayhañca maṃsapaṭilābho bhavissatī’’ti āha. Tassa kathaṃ sutvā dhammasoṇḍakamahārājā ‘‘anamatagge saṃsāre puriso hutvā adhammasamaṅgī hutvā adhammasseva atthāya pāṇātipāto adinnādāno kāmesumicchācāro sūkariko orabbhiko sākuṇi ko coro paradāriko taṃ gahetvā sīsacchinnānaṃ lohitaṃ catūsu mahāsamuddesu udakatopi bahutaraṃ mātāpituādīnampi manāpānaṃ atthāya rodantānaṃ assu catūsumahāsamuddesu udakatopi bahutaraṃ, imaṃ pana sarīraṃ dhammassa atthāya vikkiṇāmi taṃ mahapphalañca manāpañcā’’ti cintetvā ‘‘sādhu mārisa evaṃ karomī’’ti pabbataṃ ārūyha pabbatagge ṭhito ‘‘mama rajjena saddhiṃ mayhaṃ sajīvasarīraṃ saddhammassatthāya dassāmī’’ti somanasso hutvā ‘‘dhammaṃ kathethā’’ti saddhammatthāya jīvitaṃ pariccajitvā ākāsato uppatitvā dhammaṃ kathethāti āha.

这是完整的中文直译：
最后找不到法师，即使放弃自己的金座和白伞盖也找不到法师，放弃王位荣耀舍弃自己说："即使做法师的奴仆我也要听法。"如是也找不到法师，后悔说："没有正法的王位于我何用？"把王位交给大臣们，成为寻求正法者，法爱好大王进入大森林。当法爱好大王为听闻正法而进入时，帝释天王的胜利宫连同尖顶震动，黄金石座变热。帝释天王思考："为何黄金石座变热？"用自己的千眼观察天人界，看见为寻法而进入森林的法爱好大王，思考："今天我应舍弃自己的形相变化为夜叉相，向他显示无常，显示生老病死遍及全身的过患，说法后应使他重返王位。"思考后帝释天王化作夜叉形相在菩萨面前不远处显现自己。
看见他时法爱好大王这样思考："这样的夜叉会知道法吗？"思考后站在不远处说："我要问问看。"与夜叉交谈说："尊者福天王，住在这密林中的天王，你是否知道法？"天神说："大王，我知道法。"[王]说："如果你知道法，请为我说法。"[天神]说："我将为你说法，你将给予法师什么供养？"[王]说："如是你为我说法后可食我身上的肉。"[天神]说："大王，我饥饿时不能说法。"[王]说："如果你先吃肉，谁来听法？"那夜叉又说："我不能说法。"王又说："你知道我得法和你得肉后为我说法。"
于是帝释天王说："很好"后在不远处化现一座高三由旬的大青山说："大王，如果你登上这山顶从空中跃下落入我口中，我会在你在空中时为你说法。如是你得法我得肉。"听了他的话，法爱好大王[思考]："在无始轮回中做人时具足非法，为非法的缘故杀生、不与取、邪淫、[做]屠猪者、屠羊者、捕鸟者、盗贼、侵犯他人妻子者，斩首者的血比四大海的水还多，为了母亲父亲等可爱者哭泣的泪水比四大海的水还多。但我为法而舍此身体，这是大果报且可爱。"思考后说："善哉尊者，我如是做。"登上山后站在山顶说："我将与王位一起把我的活身体为正法而布施。"欢喜后说："请说法"，为正法舍弃生命从空中跃下说："请说法。"

 Atha sakko devarājā sakattabhāvena sabbālaṅkārehi paṭimaṇḍito ativiya sotuṃ somanasso ākāsato patantaṃ dibbaphassena parāmasanto urena paṭiggaṇhitvā devalokaṃ netvā paṇḍukambalasilāsane nisīdāpetvā mālāgandhādīhi pūjetvā dhammasoṇḍakamahārājassa dhammaṃ desento imaṃ gāthamāha.

‘‘Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho’’ti.

Evaṃ sakko dhammasoṇḍakamahārājassa dhammaṃ desetvā devalokasampattiṃ dassetvā devalokato ānetvā sakarajje patiṭṭhāpetvā appamādena ovaditvā devalokameva agamāsi evaṃ saddhammasavanassāpi dullabhabhāvo veditabbo. Evaṃ pariyattiantaradhānena paṭipatti paṭivedhāpi antaradhāyanti. Ettha ca tīṇi parinibbānāni veditabbāni katamāni tīṇi parinibbānāni. Kilesaparinibbānaṃ, khandhaparinibbānaṃ, dhātuparinibbānanti. Tattha kilesaparinibbānaṃ bodhimaṇḍeyeva hoti, bhagavā hi bodhimaṇḍeyeva vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbo lobhadosamohaviparītamanasikāraahirīkānottappakodhūpanāhamakkhapaḷāsa- issāmacchariyamāyāsāṭheyyathambhasārambhamānāti mānamadapamādataṇhā’vijjātividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakka papañcacatubbidhavipariyesaāsavaganthaoghayogā’gatiganthu’ pādānapañcacetokhilavinibandhanīvaraṇā’bhinandana chavivādamūlataṇhākāyasattānusaya aṭṭhamicchattanavataṇhāmūlakadasākusalakammapatha dvāsaṭṭhidiṭṭhigata aṭṭhasatataṇhāvicaritappa bheda sabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesaabhisaṅkhārakhandhamaccudevaputtamāre asesato hatā vihatā anabhāvaṃkatā tasmā sabbepi kilesā bodhimaṇḍeyeva nibbānaṃ nirodhaṃ gacchantīti kilesanibbānaṃ bodhimaṇḍeyeva hoti ettha ca bodhīti arahattamaggaññāṇaṃ adhippetaṃ tathā hi sabbesampi buddhapaccekabuddhaariyasāvakānaṃ arahattamaggakkhaṇeyeva sabbepi kilesā asesaṃ nirodhaṃ nibbānaṃ gacchanti tepi buddhā ugghaṭitaviññūvibhajjitaññūneyyavasena tividhā honti vuttañhetaṃ jātattakīsotattakīnidāne.

‘‘Ugghaṭitaññunāmako, vibhajjitaññuno duve;

Tatiyo neyyo nāmena, bodhisatto tidhā mato.

Ugghaṭitaññubodhisatto, paññādhikoti nāmaso;

Vibhajjitaññubodhisatto, vutto vīriyādhiko.

Mato neyyo saddhādhiko nāma, bodhisattā ime tayo;

Kappeca satasahasse, caturo ca asaṅkhyeyye.

Pūretvā bodhisambhāre, laddhabyākaraṇo pure;

Ugghaṭitaññubodhisatto, patto sambodhimuttamaṃ.

Aṭṭhame ca asaṅkhyeyye, kappe ca satasahasse;

Pūretvā bodhisambhāre, laddhabyākaraṇo pure.

Vipañcitaññubodhisatto, patto sambodhimuttamaṃ;

Neyyo tu bodhisatto ca, soḷase asaṅkhyeyye.

Kappe ca satasahasse, laddhabyākaraṇo pure;

Pūretvā bodhisambhāre, patto sambodhimuttama’’ nti.


这是完整的中文直译：
于是帝释天王以自身庄严具足一切装饰，极其欢喜听闻，以天触抚摸从空中坠落者，用胸接住带到天界，让他坐在黄金石座上，以华鬘香等供养后，为法爱好大王说法说此偈：
"诸行实无常，是生灭之法；
生已还灭去，寂灭乃为乐。"
如是帝释为法爱好大王说法后，显示天界胜利，从天界带回安置于本国王位，以不放逸教诫后回到天界。如是应知听闻正法也难得。如是因教法消失而行法证法也消失。这里应知三种般涅槃。什么是三种般涅槃？烦恼般涅槃、蕴般涅槃、界般涅槃。其中烦恼般涅槃就在菩提座处。因为世尊就在菩提座处，以精进足立于戒地上，以信手拿起能灭业的智慧斧，完全地杀灭、破坏、令不存在一切贪瞋痴、不正作意、无惭无愧、忿恨、覆藏、恼害、嫉妒、悭吝、欺诈、谄曲、傲慢、激进、慢、傲、放逸、爱、无明三种不善根、恶行、污垢、染污、不正想、寻、戏论、四种颠倒、漏、系、暴流、轭、恶趣、结、取、五心荒蔽、系缚、盖、欢喜、六诤根、爱身、七随眠、八邪性、九爱根、十不善业道、六十二见、一百零八爱行等一切热恼烦恼百千，或简要说完全地杀灭、破坏、令不存在五种烦恼、行、蕴、死、天子魔。因此一切烦恼就在菩提座处趋向涅槃、灭尽，所以烦恼涅槃就在菩提座处。这里所说菩提是指阿罗汉道智。因为一切佛、辟支佛、圣声闻都是在阿罗汉道剎那一切烦恼无余趋向灭尽涅槃。他们依利根者、详解者、所化者成为三种，如在《生陀迦经》所说：
"利根者为名，详解者为二，
第三所化名，菩萨三种知。
利根菩萨者，慧胜以为名，
详解菩萨者，说为精进胜。
知所化信胜，菩萨此三种，
十万劫之中，四阿僧祇劫。
圆满菩提资，先得记别已，
利根菩萨者，证得最上觉。
第八阿僧祇，十万劫之中，
圆满菩提资，先得记别已。
详解菩萨者，证得最上觉，
所化菩萨者，十六阿僧祇。
十万劫之中，先得记别已，
圆满菩提资，证得最上觉。"


Suttanipātaapadānaṭṭhakathāsu pana ‘‘buddhānaṃ ānanda heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasāsaṅkhyyeyyāni kappasatasahassañca. Eteca paññādhikasaddhādhikavīriyādhikavasena veditabbāti vuttaṃ tesu paññādhiko cattāri asaṅkhyeyyāni kappasatasahassañca, saddhādhiko aṭṭhaasaṅkheyyeyyāni kappasatasahassañca, vīriyādhiko soḷasaasaṅkhyeyyāni kappasatasahassañcāti veditabbaṃ. Tattha paññādhiko yonigativiññāṇaṭṭhitisattāvāsesu saṃsarantopi paññābahullavasena sampannajjhāsaya sambhavato khippaññeva tassa sambodhi. Saddhādhiko pana mandapaññattā assaddahitabbepi saddahati, tasmā tassa mandaññeva sambodhi. Vīriyādhiko pana ubhayamando assaddahitabbampi saddahati, akattabbampi karoti, rājā passenadīkosalo yathā so hi sabbaññubuddhe dharamāneyeva agamanīyampi paradāraṃ gantuṃ cittaṃ uppādetvā paraṃ jīvitā voropetuṃ āraddho nerayikānaṃ viravantānaṃ du-sa-na-soti saddampi sutvā ativimūḷho sabbaññubuddhaṃ ṭhapetvā micchādiṭṭhibrāhmaṇaṃ pucchitvā tassa vacanena sabbajanānaṃ yaññatthāya dukkhaṃ uppādesi ko panavādo anuppanne buddhe, tathā hi esa kassapabhagavato sāsanantaradhānena andhabhūte loke bārāṇasiyaṃ rājā hutvāpi nigrodharukkhadevatāya yaññatthāya ekasatarājāno mahesīhi saddhiṃ māretuṃ āraddho. Evaṃ vīriyādhiko ubhayamando, tasmā tassa sambodhi atimandoti evaṃ paññādhikasaddhādhikavīriyādhikavasena kālassāpi rassadīghabhāvo veditabboti. Pacchimanayoeva pasaṃsitabboti ayamettha amhākaṃ attanomati. Khandhaparinibbānaṃ pana kusinārāya upavattane mallānaṃ sālavane yamakasālānamantare vesākhapuṇṇamadivase paccūsasamaye ekūnavīsatiyā cuticittesu mettāpubbabhāgassa somanassañāṇasampayuttaasaṅkhārikakusalacittasadisena mahāvipākacittena abyākatena carimakaṃ katvā katthaci bhave paṭisandhiviññāṇassa anantarapaccayo hutvā kammataṇhākilesehi anupādāno sabbupadhipaṭinissaggo upādinnakakkhandhapariccāgo hotīti veditabbaṃ. Vitthāro pana dīghanikāye mahāvagge mahāparinibbānasuttavaṇṇanāyaṃ oloketabbo. Tattha videsaṃ gacchanto puriso sabbaṃ ñātijanaṃ āliṅgetvā sīse cumbitvā gacchati viya bhagavāpi nibbānapuraṃ pavisanto sabbepi catuvīsatikoṭisatasahassasamāpattiyo anavasesaṃ samāpajjitvā yāva saññāvedayitaṃ, tatopi vuṭṭhāya yāva nevasaññānāsaññāyatanaṃ samāpajjitvā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyi. Pāḷiyaṃ pana ‘‘catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī’’ti vuttaṃ tattha dve samanantarā jhānasamanantarā, paccavekkhaṇasamanantarāti. Tattha jhānā vuṭṭhāya bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ jhānasamanantaraṃ nāma. Jhānā vuṭṭhahitvā puna jhānaṅgāni paccavekkhitvā bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ paccavekkhaṇasamanantaraṃ nāma. Bhagavā pana jhānasamanantarā apari nibbāyittā paccavekkhaṇasamanantarameva parinibbāyīti veditabbaṃ, tenevāha ‘‘bhagavā pana jhānaṃ samāpajjitvā jhānā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyī’’ti.

这是完整的中文直译：
但在《经集》和《譬喻》注释中说："阿难，诸佛以下限为四阿僧祇劫和十万劫，以中限为八阿僧祇劫和十万劫，以上限为十六阿僧祇劫和十万劫。这些应依慧胜、信胜、精进胜而知。"在这些中应知慧胜者四阿僧祇劫和十万劫，信胜者八阿僧祇劫和十万劫，精进胜者十六阿僧祇劫和十万劫。其中慧胜者即使轮回于胎、趣、识住、有情居，因多慧而生起圆满意乐，他很快证得菩提。但信胜者因慧少而对不应信者也信，因此他缓慢证得菩提。精进胜者则两者都少，对不应信者也信，不应做的也做，如波斯匿王。他在正等正觉者住世时就起心去不应去的他人妻子，开始夺取他人生命，听到地狱众生喊"苦-刹-那"的声音也极其愚痴，除了正等正觉者外询问邪见婆罗门，依他的话为祭祀使一切人民生苦。在佛未出世时更何况？因为他在迦叶世尊教法消失而世间成盲时，做波罗奈国王也为尼拘律树神的祭祀开始杀害一百个王和王后。如是精进胜者两者都少，因此他极缓慢证得菩提。如是应依慧胜、信胜、精进胜而知时间的短长。应赞叹后一种说法，这里是我们自己的意见。
但应知蕴般涅槃是在拘尸那罗城(今印度北方邦)郊外末罗族的沙罗树林中两棵沙罗树之间，在卫塞月满月日破晓时，以十九心中慈前分喜俱无行善心相似的大异熟心无记作为最后，成为某一有中结生识的无间缘，无取于业爱烦恼，舍离一切依，舍弃所取蕴。详细则应在《长部》《大品》《大般涅槃经》注释中看。在那里如人去异国时拥抱亲吻一切亲族而去，世尊也如是进入涅槃城时，完全进入二十四亿百千等至直到想受灭，从那里出定后直到进入非想非非想处定出定，观察禅支后以有分心无记苦谛般涅槃。但经中说："从第四禅出定后世尊立即般涅槃。"在那里有两种立即：禅立即和观察立即。其中从禅出定进入有分即在那里般涅槃称为禅立即。从禅出定后又观察禅支进入有分即在那里般涅槃称为观察立即。但应知世尊不是禅立即般涅槃而是观察立即般涅槃，因此说："但世尊进入禅定后从禅出定观察禅支后以有分心无记苦谛般涅槃。"

 Ettha bhagavato parinibbānacittassa kiṃ ārammaṇaṃ kammaṃ vā hoti, udāhu kammanimittagatinimittāni, atha nibbānanti apare evaṃ vadanti.

Nāhu assāsapassāsā, ṭhitacittassa tādino;

Anejo santi’mārabbha, yaṃkāla’makarī muni.

Asallīnena cittena, vedanaṃ ajjhavāsayi;

Pajjotasse’va nibbānaṃ, vimokkho cetaso ahū’ti.

Imissāgāthāya ‘‘yaṃ yo muni anejo santi nibbānaṃ ārabbha kālaṃ akarī’’ti yojetvā bhagavato parinibbānacittassa nibbānārammaṇanti tamayuttaṃ, paṭisandhibhavaṅgacutīnaṃ nibbānārammaṇassa anārahattā ‘‘nibbānaṃ gotrabhussa vodānassa maggassa ārammaṇapaccayenapaccayo, nibbānaṃ phalassa āvajjanāyā’’ti paṭṭhānapāḷiyā javanaāvajjanānameva adhippetattā tasmā ettha ‘‘yaṃ yo muni phalasamāpattiyā anejo anejasaṅkhāto taṇhārahito santiṃ nibbānaṃ ārabbha ārammaṇaṃ katvā kālaṃ asītivassaparimāṇaṃ akari atikkamī’’ti yojanā kātabbā. Keci pana evaṃ vadanti… ‘‘katthaci pana anuppajjamānassa khīṇāsavassa yathopaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānānaṃ gocarabhāvaṃ gacchati, na kamma-kammanimittādayo’’ti vuttattā kammanittagatinimittāni arahato cuticittassa ārammaṇabhāvaṃ na gacchantīti tampi ayuttameva ayañhetthattho katthaci pana bhave anuppajjamānassa khīṇāsavassa arahato yathā yathā yena yena pakārena upaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānaṃ āvajjanajavanacittānaṃ gocarabhāvaṃ gacchati, puna bhavābhinibbattiyā abhāvato. Kiṃ kāraṇaṃ bhūtāni kammakammanimittagatinimittāni gocarabhāvaṃ na gacchantīti. Cuticittassa pana paṭisandhicittena gahitaṃ atītārammaṇameva gocarabhāvaṃ gacchati. ‘‘Nāmarūpādikamevā ti ettha nāma’’nti cittacetasikanibbānaṃ rūpanti aṭṭhārasavidhaṃ rūpaṃ saṅgaṇhāti. Nāmañca rūpañca nāmarūpā. Nāmarūpā ca te dhammā ceti tathā. Te ādi yesaṃ teti nāmarūpadhammādi tameva nāmarūpadhammādikaṃ. Ādisaddena cha paññattiyo saṅgaṇhāti, tena nibbānampi arahato maraṇāsannakāle kriyajavanassapi ārammaṇabhāvo bhaveyyāti amhākaṃ khanti vīmaṃsitvā pana gahetabbaṃ. Bhagavato nibbānacittassa pana tusitapurato cavitvā sirīmahāmāyāya kucchimhi vasitapaṭisandhicittena gahitārammaṇameva ārammaṇaṃ hotīti daṭṭhabbaṃ tañca kho gatinimittameva, na kammakammanimittāni. Yuttitopi āgamatopi gatinimittameva yujjati tathā hi tusitapureyeva setaketudevaputto hutvā dibbagaṇanāya cattāri sahassāni, manussagaṇanāya sattapaññāsavassakoṭi,saṭṭhivassasatasahassāni ṭhatvā pariyosāne pañca pubbanimittāni disvā suddhāvāse arahantabrahmunā dasahi cakkavāḷasahassehi āgamma devatāvisesehi ca.

‘‘Kālo deva mahāvīra, uppajja mātukucchayaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti.


这是完整的中文直译：
这里世尊般涅槃心以什么为所缘?是业,还是业相、趣相,抑或涅槃?其他人这样说:
"如是住心者,无有出入息,
无动依寂静,牟尼作其时。
以不退缩心,忍受诸感受,
如灯般涅槃,心解脱生起。"
在这偈颂中把"牟尼无动依止寂静涅槃作其时"连接起来[说]世尊般涅槃心以涅槃为所缘是不适当的,因为结生、有分、死[心]不适合以涅槃为所缘,因为在《发趣论》经文中"涅槃以所缘缘为缘于种姓、清净、道,涅槃[为缘]于果、转向"只是说速行和转向[以涅槃为所缘],因此这里应这样连接:"牟尼以果定无动即称无动离爱,以寂静涅槃为所缘作[度过]八十岁时间。"但有些人这样说:"因为说'对不在任何处生起的漏尽者,如所现起的名色法等成为直至死亡的行境,不是业、业相等'所以业相、趣相不成为阿罗汉死心的所缘。"这也不适当,因为这里的意思是对不在任何有中生起的漏尽阿罗汉,如何如何以何种方式现起的名色法等成为直至死亡转向速行心的行境,因为没有再生起有。什么原因?已生的业、业相、趣相不成为行境。但死心以结生心所取的过去所缘成为行境。这里"只是名色等"中的"名"包括心、心所、涅槃,"色"是十八种色。名与色为名色。名色与那些法亦如是。以它们为首的为名色法等,即名色法等。以"等"字包括六种施设,因此涅槃也可能成为阿罗汉临终时唯作速行的所缘,这是我们的见解应考察后接受。
但应见世尊的涅槃心以从兜率天降下住在净饭大王妃胎中的结生心所取的所缘为所缘,那确实是趣相,不是业或业相。从理和教都是趣相适合。因为在兜率天中作白幢天子住了天算四千年、人算五十七亿六千万年后,最后见五前相,净居阿罗汉梵天从十千世界来临,殊胜诸天[说]:
"大雄天尊时已至,请生入母胎中来,
度脱天人世间众,证悟甘露之道果。"


Yāciyamāno ‘‘kālaṃ dīpañca desañca, kulaṃ mātarameva cā’’ti vuttāni pañca mahāvilokanāni viloketvā tusitapurato cavitvā āsāḷhīpuṇṇamāyaṃ uttarāsāḷhanakkhatteneva saddhiṃ ekūnavīsatiyā paṭisandhicittesu mettāpubbabhāgamassa somanassañāṇasampayuttaasaṅkhārikakusalacittassa sadisena mahāvipākacittena paṭisandhiṃ aggahesi. Tadārammaṇāsannavīthito pubbabhāge ālokitāni kāladīpadesakulamātaravasena imāni pañca paṭisandhicittassa gatinimittārammaṇabhāvena gocarabhāvaṃ gacchantīti amhākaṃ khanti tanninnatappoṇatappabbhāravasena bāhullappavattito teneva abhidhammatthasaṅgahādīsu abhidhammattha vibhāvaniyaṃ ‘‘maraṇakāle yathārahaṃ abhimukhībhūtaṃ bhavantare paṭisandhijanakaṃ kammaṃ vā taṃ kammakaraṇakāle rūpādikamupaladdhapubbamupakaraṇabhūtañca kammanimittaṃ vā anantaramuppajjamānabhave upalabhitabbaṃ upabhogabhūtaṃ gatinimittaṃ vā kammabalena channaṃ dvārānamaññatarasmiṃ paccupaṭṭhāsi, tato paraṃ tameva tathopaṭṭhitamālambaṇaṃ ārabbha vipaccamānakakammānurūpaṃ parisuddhaṃ vā, upakkiliṭṭhaṃ vā upapajjitabbabhavānurūpaṃ tatthoṇataṃva cittasantānamabhiṇhaṃ pavattati bāhullena. Tameva vā pana janakabhūtaṃ kammaṃ abhinavakaraṇavasena dvārappattaṃ hoti. Paccāsannamaraṇassa pana tassa vīthicittāvasāne bhavaṅgakkhayevā cavanavasena paccuppannabhavapariyosānabhūtaṃ cuticittaṃ uppajjitvā nirujjhati. Tasmiṃ niruddhāvasāne tassānantarameva tathā gahitamālambaṇamārabbha savatthukamavatthukameva vā yathārahaṃ avijjānusayaparikkhittena taṇhānusayamūlakena saṅkhārena janiyamānaṃ sampayuttehi pariggayhamānaṃ sahajātānamadhiṭṭhānabhāvena pubbaṅgamabhūtaṃ bhavantarapaṭisandhānavasena paṭisandhisaṅkhātaṃ mānasamuppajjamānameva patiṭṭhāti bhavantare’’ti vuttaṃ. Tattha ‘‘tatthoṇataṃva cittasantānamabhiṇhaṃ pavattati bāhullenā’’ti iminā kammabalena upaṭṭhitaṃ gatinimittaṃ maraṇāsannavīthito pubbe ekāhadvīhādivasena sattāhampi, sattāhato uttaripi uppajjate vāti dasseti tathā hi parisuddhaṃ vā upakkiliṭṭhaṃ vā vipaccamānakakammānurūpaṃ gatinimittaṃ cirakālampi tiṭṭhati, ariyagālatissacoraghātakādayo viya tathā hi ariyagālatisso nāma upāsako sīhaḷadīpe attano bhariyāya sumanāya saddhiṃ yāvajīvaṃ dānādi puññakammāni katvā āyūhapariyosāne ariyagālatissassa maraṇamañce nipannassa chadevalokato rathaṃ ānetvā attano attano devalokaṃ vaṇṇesuṃ. Upāsako devatānaṃ kathaṃ sutvā tusitapurato āhaṭarathaṃ ṭhapetvā avasesarathe ‘‘gahetvā gacchathā’’ti āha. Sumanā pana attano sāmikassa vacanaṃ sutvā ‘‘kiṃ tissa maraṇāsanne vilāpaṃ akāsī’’ti āha. Tisso attano bhariyāya kathaṃ sutvā āha… ‘‘ahaṃ vilāpaṃ na karomi, devalokato devatā cha rathe ānesuṃ tāhi devatāhi saddhaṃ kathemī’’ti. Taṃ napassāmi kuhi’’nti vutte pupphadāmaṃ āharāpetvā ākāse khipāpesi. Sā taṃ pupphadāmaṃ rathasīse olambamānaṃ disvā gabbhaṃ pavisitvā sayane sayitvā nāsikavātaṃ sannirujjhitvā cavitvā pāturahosi. Sā attano sāmikassa sāsanaṃ pesesi… ‘‘ahaṃ pana paṭhamaṃ āgatomhi, tvaṃ kasmā cirāyasī’’ti. Ubhopi rathe ṭhatvā sabbe olokentānaṃyeva tusitapuraṃ agamaṃsu.

这是完整的中文直译：
被请求时观察"时、洲、处、族、母亲"所说的五大观察后，从兜率天降下，在阿沙荼月满月与北阿沙荼星宿同时，以十九结生心中慈前分喜俱无行善心相似的大异熟心取结生。那时在接近所缘之路之前观察的时、洲、处、族、母亲这五个作为结生心趣相所缘成为行境，这是我们的见解，依倾向、趋向、倾注的多分转起。因此在《摄阿毗达摩义》等中《阿毗达摩义显明》说："在死时如其所应现前的是在另一有中能生结生的业，或在造业时所经验的作为工具的色等业相，或在即将生起的有中将经验的作为受用的趣相，依业力在六门之一现起。此后即以如是现起的所缘为缘，随顺成熟之业，或清净或染污，随顺将生之有倾向于彼处的心相续多分数数转起。或者那生起的业以新造的方式到达诸门。对临近死者在路心终了时或有分尽时以死的方式生起现有终了的死心后灭去。在它灭尽时紧接着以如是所取的所缘为缘，或有依处或无依处如其所应为无明随眠所围绕以爱随眠为根的行所生，为相应[法]所摄受，作为俱生[法]的所依为前导，以连结后有的方式称为结生的意[识]生起而住立于后有。"
在那里以"倾向于彼处的心相续多分数数转起"这句显示依业力现起的趣相在临终之路之前一日二日乃至七日，或超过七日也生起。如是清净或染污随顺成熟之业的趣相也长时住立，如阿利伽拉帝须、杀贼等。因为名阿利伽拉帝须的优婆塞在狮子洲(今斯里兰卡)与自己的妻子苏摩那终生行布施等福业，在寿命终了时阿利伽拉帝须卧在临终床上，从六欲天带来车乘各自赞叹自己的天界。优婆塞听了天神的话除了从兜率天带来的车乘外对其余车乘说："拿去吧。"但苏摩那听了自己丈夫的话说："帝须为何在临终时胡言？"帝须听了自己妻子的话说："我没有胡言，从天界天神带来六辆车，我与那些天神说话。"当说"我看不见在哪里"时，让拿来花鬘抛向空中。她看见那花鬘挂在车头上，进入内室躺在床上呼吸止息死去出现[在天界]。她给自己丈夫传话："我先来了，你为何迟延？"两人站在车上在众人观看时去了兜率天。

 Imasmiñhi vatthusmiṃ sāmikassa upaṭṭhitagatinimittaṃ bhariyāya pākaṭaṃ hutvā puretaratusitapure nibbattitvā sāmikassa sāsanaṃ pesesi tena ariyagālatissassa cirakālaṃ gatinimittaṃ upaṭṭhātīti veditabbaṃ. Manussaloke hi cirakālaṃ tusitapure muhuttaṃva hoti. Evaṃ parisuddhaṃ vipaccamānakakammānurūpaṃ gatinimittaṃ cirakālaṃ pavattati iminā nayena duṭṭhagāmaṇiabhayadhammikaupsakādīnampi vatthu vitthāretabbaṃ. Coraghātakassa pana mahāniraye vipaccamānakakammānurūpaṃ nerayaggijālādikaṃ sattāhaṃ upaṭṭhāti. Sāvatthinagare kira pañcasatā corā bahinagare corakammaṃ karonti. Athekadivasaṃ janapadapuriso tesaṃ abbhantaro hutvā corakammaṃ akāsi, tadā te sabbepi rājapurisā aggahesuṃ. Rājā te disvā ‘‘tumhākaṃ antare ime sabbe māretuṃ samatthassa jīvitaṃ dammī’’ti āha. Pañcasatā corā aññamaññaṃ sambandhā aññamaññaṃ sahāyakāti aññamaññaṃ māretuṃ na icchiṃsu, janapadamanusso pana ‘‘ahaṃ māremī’’ti vatvā sabbe māresi. Rājā tassa tussitvā coraghātakakammaṃ adāsi. So pañcavīsativassāni coraghātakakammaṃ ākāsi. Rājā tassa mahallakoti vatvā aññassa coraghātaka kammaṃ dāpesi. So coraghātakakammā apanīto aññatarassa santike nāsikavātaṃ uggaṇhitvā hatthapādakaṇṇanāsādīhi chinditabbānaṃ ūrūthanakaṭṭhānaṃ bhindantamāretabbayuttānaṃ nāsikavātaṃ vissajjetvā māretabbaṃ mantaṃ labhi. So rājānaṃ ārocetvā nāsikavātena coraghātakakammaṃ karontasseva tiṃsa vassāni atikkami. So pacchā mahallako hutvā maraṇamañce nipajji ‘‘sattadivasena kālaṃ karissatī’’ti. Maraṇakāle mahantaṃ vedanaṃ ahosi. So mahāniraye nibbatto viya mahāsaddaṃ katvā dukkhito hoti. Tassa saddena bhītā manussā ubhatopasse gehaṃ chaḍḍetvā palāyiṃsu. Tassa maraṇadivase sāriputtatthero dibbacakkhunā lokaṃ olokento etassa kālaṃ katvā mahāniraye nibbattamānaṃ disvā tassa anukampaṃ paṭicca gehadvāre pākaṭo ahosi. So kujjhitvā nāsikavātaṃ vissajjesi. Yāva tatiyaṃ vissajjamānopi vissajjāpetuṃ asakkonto theraṃ atirekena virocamānaṃ disvā cittaṃ pasādetvā pāyāsaṃ therassa dāpesi. Thero maṅgalaṃ vaḍḍhetvā agamāsi. Coraghātako therassa dinnadānaṃ anussaritvā cavitvā sagge nibbatti, nirayajālādayo antaradhāyanti. So anāgatepi paccekabuddho bhavissati. Evaṃ upakkiliṭṭhaṃ vā vipaccamāna kakammānurūpaṃ gatinimittampi sattāhaparamaṃ upaṭṭhāti. Atthikehi pana sahassavatthu sagāthāvaggesu oloketabbo. Bhagavato pana parisuddhaṃ mettāpubbabhāgassa somanassa ñāṇasampayuttakusalassa kammassa vegena kāladīpadesakulamātaravasena imāni pañcagatinimittāni cirakālaṃ hutvā upaṭṭhahanti. Cirakālanti manussaloke sattāhamattaṃ, tusitapuremuhuttameva, tathāpi manussaloke sattāhamatte kāle devatānaṃ pañcapubbanimittāni paññāyanti tañca kho puññavantānaṃyeva paññāyanti, na sabbesaṃ manussaloke puññavantānaṃ rājarājamahāmattādīnaṃ viya taṃ disvā mahesakkhā devatā jānanti, na appesakkhā, manussaloke nemittakā brāhmaṇapaṇḍitādayoviya. Mahesakkhā devatā taṃ pubbanimittaṃ disvā nandavanaṃ netvā ‘‘kālo devā’’ti ādīhi yācanti.

这是完整的中文直译：
在这个故事中丈夫的趣相现起对妻子显现,她先生在兜率天后给丈夫传信,由此应知阿利伽拉帝须的趣相长时现起。因为在人世间长时在兜率天只是片刻。如是清净随顺成熟之业的趣相长时转起,依此方式也应详述杜达伽马尼阿巴雅、法行优婆塞等的故事。
但杀贼者随顺在大地狱成熟之业的地狱火焰等趣相现起七日。据说在舍卫城(今印度北方邦)有五百盗贼在城外行盗。一天一个乡下人加入他们行盗,那时王臣抓住了他们所有人。国王见他们说:"在你们中能杀这些人的我给生命。"五百盗贼因互相有亲属关系互为朋友而不愿互相杀害,但乡下人说:"我来杀"后杀了所有人。国王欢喜给他杀贼的工作。他做杀贼工作二十五年。国王说他老了后把杀贼工作给了另一人。他从杀贼工作退下后从某人那里学习呼吸[法],对应砍断手脚耳鼻等,应打碎大腿胸部处,应杀者放气后杀的咒语。他告诉国王后以呼吸法做杀贼工作又过了三十年。他后来年老躺在临终床上,"七日后将死"。临终时有大痛苦。他好像生在大地狱般大声叫喊痛苦。人们因他的声音恐惧两旁的房子都舍弃逃走。在他死亡那天舍利弗长老以天眼观察世间,看见他死后将生在大地狱,因怜悯他在房门前显现。他生气放出呼吸。直到第三次放出也不能放出,看见长老极其光明后净信心生,让人布施乳粥给长老。长老祝福后离去。杀贼者忆念布施给长老[的功德]后死生在天界,地狱火焰等消失。他在未来也将成为辟支佛。如是染污随顺成熟之业的趣相也最多现起七日。有兴趣者应在《有偈品》的千则故事中看。
但世尊以清净慈前分喜俱智相应善业的力量,依时、洲、处、族、母亲这五种趣相长时现起。长时在人世间约七日,在兜率天只是片刻,虽然如此在人世间七日时天神的五前相显现,而且只对有福德者显现,不是对一切人,如在人世间对有福德的王臣大臣等,见到它大威力天神知道,小威力的不知道,如人世间的占相婆罗门学者等。大威力天神见那前相后带到欢喜园请求说:"天尊时[已至]"等。

 Mahāsakko tattheva nandavanuyyāne kāladīpadesakulamātaravasena pañca viloketvā cavitvā tamārammaṇaṃ katvā mahāmāyāya kucchimhi paṭisandhiṃ aggahesīti sanniṭṭhānamavagantabbaṃ.

Tattha kālanti manussaloke ekūnatiṃsatime vasse vesākhapuṇṇamadivase buddho bhavissāmīti kālaṃ olokesi. Dīpanti jambudīpeyeva bhavissāmi, na aññadīpesūti dīpaṃ olokesi. Desanti majjhimadeseyeva, tañca kho mahābodhimaṇḍeyeva, na aññadeseti desaṃ olokesi. Kulanti dve kulāni khattiyakulabrāhmaṇakulavasena. Tattha yasmiṃ kāle khattiyakulaṃ loke seṭṭhabhāvena ‘‘ayameva loke aggo’’ti sammannati, tadā khattiyakuleyeva buddhā uppajjanti. Yasmiṃ pana kāle brāhmaṇakulaṃ ayameva loke aggoti, tadā brāhmaṇakuleyeva buddhā uppajjanti. Idāni pana khattiyakulameva aggoti sammannanti. Khattiyakulepi sakyarājānova loke uttamā, asambhinnakhattiyakulattā tasmā sakyarājakuleyeva bhavissāmīti kulaṃ olokesi. Mātaranti mama mātaraṃ dasa māsāni satta ca divasāni ṭhassati, etthantare mama mātuyā arogo bhavissatīti mātarampi olokesi. Bodhisattamātā pana pacchimavaye ṭhitā. Evaṃ yuttitopi āgamatopi bhagavato nibbānacittassa paṭasandhicittena gahitanimittameva ārammaṇaṃ hotīti veditabbaṃ.

Sabbaññujinanibbāna, cittassa gocaraṃ subhaṃ;

Viññeyyaṃ gatinimittaṃ, ganthehi avirodhato.

Dhātuparinibbānampi bodhimaṇḍeyeva bhavissati vuttañhetaṃ uparipaṇṇāsake ‘‘dhātuparinibbānaṃ anāgate bhavissati sāsanassa hi osakkanakāle imasmiṃ tambapaṇṇidīpe dhātuyo sannipatitvā mahācetiyato nāgadīpe rājāyatanacetiyaṃ, tato mahābodhipallaṅkaṃ gamissanti. Nāgabhavanatopi devalokatopi dhātuyo mahābodhipallaṅkameva gamissanti sāsapamattāpi dhātuyo antarā na nassissanti, sabbā dhātuyo mahābodhipallaṅke rāsibhūtā suvaṇṇakkhandhā viya ekagghanā hutvā chabbaṇṇarasmiyo vissajjissanti, tā dasasahassalokadhātuṃ pharissanti. Tato dasasahassacakkavāḷesu devatā sannipatitvā ''ajja satthā parinibbāyati ajja sāsanaṃ osakkati pacchimadassanaṃ idaṃ amhāka’’nti dasabalassa parinibbutadivasato mahantataraṃ kāruññaṃ karissanti ṭhapetvā anāgāmikhīṇāsave avasesā sakattabhāvena sandhāretuṃ nāsakkhiṃsu, dhātusarīrato tejodhātu uṭṭhahitvā yāva brahmalokā uggacchissati. Sāsapamattāyapi dhātuyā sati ekajālā bhavissati dhātūsu pariyādānaṃ gatāsu pacchijjissati. Evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātūsu antarahitāsu sāsanaṃ antarahitaṃ nāma hoti. Yāva evaṃ na antaradhāyati, tāva anantaradhānameva sāsanaṃ. Parinibbānakālato paṭṭhāya yāva sāsapamattā dhātu tiṭṭhati, tāva buddhakālato pacchāti na veditabbaṃ dhātūsu hi ṭhitāsu buddhā ṭhitā va honti, tasmā etthantare aññassa buddhassa uppatti nivāritāva hoti. Teneva vadāma.

Parinibbānakālato, pacchā dharanti dhātuyo;

Anibbutova sambuddho, aññabuddhassa vāritā.

Jīvamānepi sambuddhe, nibbute vā tathāgate;

Yo karoti samaṃ pūjaṃ, phalaṃ tāsa samaṃ siyā’ti.

Iti sāgarabuddhittheravicarite sīmavisodhane dhammavaṇṇanāya

Nibbānakaṇḍo tatiyo paricchedo.



这是完整的中文直译：
应知结论：大帝释就在那欢喜园观察时、洲、处、族、母亲五种后降下，以那为所缘在大摩耶胎中取结生。
其中"时"是观察在人世间二十九岁卫塞月满月日我将成佛的时间。"洲"是观察我将在阎浮提（印度次大陆）而不在其他洲。"处"是观察在中国（印度中部）而且是在大菩提座处，不在其他处。"族"是依刹帝利族和婆罗门族两族。其中当刹帝利族被世间认为最胜"此为世间最上"时，诸佛生于刹帝利族。但当婆罗门族[被认为]"此为世间最上"时，诸佛生于婆罗门族。现在刹帝利族被认为最上。在刹帝利族中释迦王族因纯净刹帝利族而为世间最上，因此观察我将生于释迦王族。"母亲"则观察我的母亲将活十月零七日，在此期间我的母亲将无病。但菩萨之母在后期寿命。如是应知从理和教世尊的涅槃心以结生心所取的相为所缘。
一切知胜者涅槃，心之行境善，
应知是趣相，不违诸论集。
界般涅槃也将在菩提座处。因为这在上分五十经中说："界般涅槃将在未来。因为在教法衰退时，在这铜色洲（今斯里兰卡）诸舍利聚集后从大塔去龙洲王园塔，从那里去大菩提座。从龙界和天界的舍利也将去大菩提座。即使芥子般大的舍利也不会中途消失，一切舍利在大菩提座堆集如金块般成为一体后将放出六色光明，它们将遍满十千世界。然后十千世界的天神聚集说：'今日导师般涅槃，今日教法衰退，这是我们最后见[舍利]'，将比十力般涅槃之日生更大悲，除了不还和漏尽者其余不能以自身忍受。从舍利身火界升起将直达梵界。只要有芥子般大的舍利就将成为一团火焰，当舍利尽灭时将断绝。如是显示大威力后，当舍利消失时称为教法消失。只要如是不消失，就是教法不消失。从般涅槃时起直到芥子般大的舍利住立，不应视为在佛时之后，因为当舍利住立时诸佛也是住立，因此在此期间其他佛的生起是被遮止的。因此我们说：
般涅槃时后，诸舍利住持，
正觉未灭度，他佛被遮止。
正觉在世时，如来涅槃后，
若作同等供，其果应相等。"
如是在海慧长老所造清净结界法注中
涅槃品第三品完。

4. Samasīsikaṇḍo

Idāni saṅgho ca dullabho loketi padassa vaṇṇanākkamo sampatto. Tattha saṅghoti paramatthasammutivasena duvidho hoti. Tesu paramatthasaṅgho cattāri purisayugāni, aṭṭhapurisapuggalā, cattālīsampi puggalā, aṭṭhasatampi purisapuggalāti catubbidho hoti. Tattha saṅkhepavasena sotāpattimaggaṭṭho phalaṭṭhoti ekaṃ yugaṃ, sakadāmimaggaṭṭho phalaṭṭhoti ekaṃ, anāgāmimaggaṭṭho phalaṭṭhoti ekaṃ, arahattamaggaṭṭho phalaṭṭhoti ekanti cattāri purisayugāni honti. Cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭhapurisapuggalā honti. Cattālīsampi puggalāti sotāpattimaggaṭṭho paṭhamajhānikādivasena pañca, tathā sakadāgāmianāgāmiarahattamaggaṭṭhāpi pañca pañcāti vīsati maggaṭṭhapuggalā, tathā phalaṭṭhāpi sotapattiphalaṭṭhādivasena pañca pañcāti vīsati phalaṭṭhāti cattālīsapuggalā honti. Ettha ca maggassa ekacittakkhaṇikattā kathaṃ vīsatimaggaṭṭhā puggalā bhaveyyunti.


这是完整的中文直译：
4. 等终品
现在来到"僧伽也在世间难得"这句的注释次序。其中"僧伽"依胜义和世俗有两种。在这些中胜义僧伽有四双士夫、八辈士夫、四十种人、一百零八辈士夫等四种。其中简要来说,预流道住和果住为一双,一来道住和果住为一双,不还道住和果住为一双,阿罗汉道住和果住为一双,如是成为四双士夫。四道住和四果住成为八辈士夫。四十种人是:预流道住依初禅等为五种,同样一来、不还、阿罗汉道住也各五种,如是二十道住补特伽罗;同样果住也依预流果住等各五种,如是二十果住,成为四十补特伽罗。在这里因为道是一心刹那,如何能有二十道住补特伽罗呢?


Vuccatepādakajjhānasammasitajjhānapuggalajjhāsayesupi hi aññataravasena taṃ taṃ jhānasadisavitakkādiaṅgapātubhāvena cattāropi maggaṭṭhā paṭhamajjhānikādivohāraṃ labhantā paccekaṃ pañcapañcadhā vibhajiyanti, tasmā vīsati maggaṭṭhā honti. Tattha paṭhamajjhānādīsu yaṃ yaṃ jhānaṃ samāpajjitvā tato vuṭṭhāya saṅkhāre sammasantassa vuṭṭhānagāminīvipassanā pavattā, taṃ pādakajjhānaṃ vuṭṭhānagāminivipassanāya padaṭṭhānabhāvato. Yaṃ yaṃ jhānaṃ sammasantassa sā pavattā, taṃ sammasitajjhānaṃ. ‘‘Aho vata me paṭhamajjhānasadiso maggo pañcaṅgiko, dutiyajjhānādīsu vā aññatarasadiso caturaṅgikādibhedo maggo bhaveyyā’’ti evaṃ yogāvacarassa uppannajjhāsayo puggalajjhāsayo nāma. Tattha yena paṭhamajjhānādīsu aññataraṃ jhānaṃ samāpajjitvā tato vuṭṭhāya pakiṇṇakasaṅkhāre sammasitvā maggo uppādito hoti, tassa so maggo paṭhamajjhānādi taṃ taṃ pādakajjhānasadiso hoti. Sace pana vipassanāpādakaṃ kiñcijhānaṃ natthi, kevalaṃ paṭhamajjhānādīsu aññataraṃ jhānaṃ sammasitvā maggo uppādito hoti, tassa so sammasitajjhānasadiso hoti. Yadā panayaṃ kiñci jhānaṃ samāpajjitvā tato aññaṃ sammasitvā maggo uppādito hoti, tadā puggalajjhāsayavasena dvīsu aññatarasadiso hoti. Evaṃ samathayānikassa puthujjanassa ariyānaṃ vā pādakajjhānasammasitajjhānapuggalajjhāsayavasena paṭhamajjhānādīnaṃ aññatarajhānasadisassa maggaṅgikassa pavattanato puggalabhedavasena vīsati maggaṭṭhā puggalā honti, tathā phalaṭṭhāpi vīsatīti cattālīsaariyapuggalā honti. Aparampi sace pana puggalassa tathā vidho ajjhāsayo natthi, anulomavasena heṭṭhimaheṭṭhimajhānato vuṭṭhāya uparūparijhānadhamme sammasitvā uppāditamaggo pādakajjhānamanapekkhitvā sammasitajjhānasadiso hoti. Paṭilomavasena uparūparijhānato vuṭṭhāya heṭṭhimaheṭṭhimajhānadhamme sammasitvā uppāditamaggo sammasitajjhānamanapekkhitvā pādakajjhānasadiso hoti, heṭṭhimaheṭṭhimajhānato hi uparūparijhānaṃ balavataranti, aṭṭhasatampi purisapuggalāti tattha ekabījī, kolaṃkolo, sattakkhattuparamoti tayo sotāpannā. Kāmarūpārūpabhavesu adhigataphalā tayo sakadāgāminoti te sabbepi dukkhapaṭipadā dandhābhiññaṃ, dukkhapaṭipadā khippābhiññaṃ, sukhāpaṭipadā dandhābhiññaṃ, sukhāpaṭipadā khippābhiññanti catunnaṃ paṭipadānaṃ vasena catuvīsati, antarāparinibbāyī, upahaccapari nibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti avihāsu pañca anāmigāno, tathā atappāsudassāsudassīsupi pañca. Akaniṭṭhesu pana uddhaṃsotavajjā antarāparinibbāyī, upahaccaparinibbāyī, sasaṅkhāraparinibbāyī, asaṅkhāraparibbāyīti cattāroti catuvīsati anāgāmino. Sukkhavipassako, samathayānikoti dve arahanto, cattāro maggaṭṭhāti catupaññāsa te sabbepi saddhādhurapaññādhurānaṃvasena dveguṇe hutvā aṭṭhasataṃ ariyapuggalā honti. Te sabbepi ‘‘aṭṭhasataṃ vā’’ti vitthāravasena uddiṭṭhā ariyapuggalā te saṅkhepato yugavasena sotāpatti maggaṭṭho phalaṭṭhoti ekaṃ yugantyādinā cattārova honti.

这是完整的中文直译：
因为依据基础禅、所观禅、人意乐中的任何一种,由于与各种禅相似的寻等支分显现,四种道住各得初禅等名称而各分为五种,因此成为二十道住。其中从初禅等任何禅出定后观察诸行而生出离观,那是基础禅,因为它是出离观的足处。观察任何禅而[出离观]生起,那是所观禅。"啊!愿我有如初禅的五支道,或如第二禅等的四支等道"如是瑜伽行者生起的意乐称为人意乐。其中若人入初禅等任何禅后出定观察杂相行而生起道,对他那道与初禅等各基础禅相似。但若无任何观的基础禅,只是观察初禅等任何禅而生起道,对他那[道]与所观禅相似。但当入某禅后观察其他[禅]而生起道时,则依人意乐与两者之一相似。如是因为对止行的凡夫或圣者依基础禅、所观禅、人意乐而行与初禅等任何禅相似的道支,依人的差别成为二十道住补特伽罗,同样果住也二十,如是成为四十圣补特伽罗。
又若补特伽罗无如是意乐,依顺序从下下禅出定观察上上禅法而生起的道不顾基础禅而与所观禅相似。依逆序从上上禅出定观察下下禅法而生起的道不顾所观禅而与基础禅相似,因为从下下禅[观]上上禅较强。一百零八辈士夫者:其中一种子、家家、七返有三种预流。在欲、色、无色有中证得果的三种一来,这些一切依苦迟通、苦速通、乐迟通、乐速通四种行道成为二十四。中般涅槃、临终般涅槃、有行般涅槃、无行般涅槃、上流至色究竟在无烦天的五种不还,同样在无热、善现、善见也五种。但在色究竟天除上流的中般涅槃、临终般涅槃、有行般涅槃、无行般涅槃四种,如是二十四不还。干观者、止行者二种阿罗汉,四道住,如是五十四,这些一切依信增上、慧增上成二倍为一百零八圣补特伽罗。这些一切详细说为"或一百零八"的圣补特伽罗,他们简要依双只有预流道住和果住为一双等四双。

 Tenevāha ratanaparitte ‘‘ye puggalā aṭṭhasataṃ pasatthā, cattāri etāni yugāni hontī’’ti ayaṃ pabhedomaggaṭṭhaphalaṭṭhesu missakavasena labbhati jhānikavipassakapabhedo pana phalaṭṭheyeva labbhati maggassa ekacittakkhatikattā maggaṭṭhesu na labbhati. Tattha sotāpattiphalaṭṭho jhānikasukkhavipassakavasena duvidho. Tesu jhāniko puggalo tasmiṃ bhave arahattappatto parinibbāyati. Appatto brahmalokagato hoti, so jhāniko nāma. Mūlaṭīkāyaṃ pana nikantiyā sati puthujjanādayo yathāladdhajjhānassa bhūmibhūte suddhāvāsavajjite yattha katthaci nibbattanti tathā kāmabhavepi kāmāvacarakammabalena ‘‘ijjhati hi bhikkhave sīlavato cetopaṇidhi visuddhattā’’ti vuttaṃ. Anāgāmino pana kāmarāgassa sabbaso pahīnattā kāmabhavesu nikantiṃ na uppādentīti kāmalokavajjite yathāladdhassa bhūmi bhūte yattha katthaci nibbattantī’ti vuttaṃ tathā hi anāgāmisseva kāmabhave nikantiyā pahīnattā sotāpannasakadāgāmīnampi nikantiyā sati kāmabhave kāmāvacarakammabalena uppattibhāvo avāritova hotīti viññāyati tasmā ‘‘appatte brahmalokagato hoti, so jhāniko nāmāti idaṃ yebhuyyavasena vutta’’nti daṭṭhabbaṃ. Sukkhavipassako pana tividho ekabījī, kolaṃkolo, sattakkhattuparamoti. Tattha eko manussaloke vā hotu chadevaloke vā, ekapaṭisandhiko hutvā arahattaṃ patvā parinibbāyati, ayaṃ ekabījī nāma eko manussaloke ekā paṭisandhi devaloke ekāti dvepaṭisandhiko vā, evaṃ ticatupañcachaparamo hutvā arahattaṃ patvā parinibbāyati, ayaṃ kolaṃkolo nāma. Eko manussaloke sotāpanno hutvā devaloke ekā paṭisandhi tato punāgantvā manussaloke ekāti evaṃ manussadevalokamissakavasena tattha cattāri idha tīṇityādinā tattha cha, idha ekoti yāva sattapaṭisandhiko hutvā parinibbāyati, ayaṃ sattakkhattuparamo nāma. Kevalaṃ pana manussaloke yeva satta devalokeyeva vā sattāti evaṃ amisso hutvā paṭisandhiko gahetabbo apare pana ‘‘ito satta, tato satta saṃsāre vicarantī’’ti vuttattā manussalokasattapaṭisandhidevaloka sattapaṭisandhivasena sattakkhattuparamaṃ vadanti. Taṃ ayuttaṃ kasmā ‘‘kiñcāpi te honti bhusaṃpamattā, na te bhavaṃ aṭṭhamamādiyantī’’ti pāḷiyā virodhattā. Apica dvibhavaparicchinno sakadāgāmīpi dvikkhattuṃ manussalokaṃ āgato bhaveyya, tassapi tattha ekaṃ, idha ekanti vārassa labbhitabbato na panevaṃ daṭṭhabbaṃ. Sakiṃ imaṃ manussalokaṃ āgacchatīti sakadāgāmī idha patvā idha parinibbāyī, tattha patvā tattha parinibbāyī, tattha patvā idha parinibbāyī, idha patvā tattha parinibbāyīti pañcasu sakadāgāmīsu pañcamako idha adhippeto. Yadi evaṃ idha patvā idha parinibbāyīti ādayo cattāro kathaṃ sakadāgāmīnāmāti. Te sakiṃ puna āgacchatīti vacanatthena sakadāgāmī nāma. Kāmataṇhāya sabbaso pahīnattā imaṃ kāmadhātuṃ anāgacchatīti anāgāmī, niccaṃ brahmalokeyeva paṭisandhi vasena āgacchatīti adhippāyo. Jhānikassa evaṃ hotu, sukkhavipassakassa kathanti sopi jhānikova hutvā gacchati tassa hi maggantare sīhabyagghādīhi hatassāpi lakkhaṇattayaṃ āropetvā jhāniko hutvāva maraṇaṃ hoti ayaṃ pana rūpārūpabhavena ekakkhattuparamo nāma.

这是完整的中文直译：
因此在《宝经》中说:"八百赞叹人，是为四双士。"这种差别在道住和果住中依混合方式得到。但禅修者和观行者的差别只在果住得到，因为道是一心刹那,在道住中不得到。其中预流果住依禅修者和干观者有两种。在这些中禅修者在那一生证得阿罗汉而般涅槃。未证得者生于梵界,称为禅修者。但在根本复注中说:"有爱着时凡夫等生在除净居天外所得禅的地界任何处,同样依欲界业力也生在欲有中,因为说'诸比丘,具戒者的心愿因清净而成就'。但不还者因完全断除欲贪不生起对欲有的爱着,所以生在除欲界外所得[禅]的地界任何处。"同样因为只是不还者断除对欲有的爱着,可知当预流和一来有爱着时依欲界业力生在欲有是不被遮止的。因此应见"未证得者生于梵界,称为禅修者"这是依多数说的。
但干观者有三种:一种子、家家、七返。其中或在人界或在六欲天界,作一次结生后证得阿罗汉而般涅槃的,称为一种子。人界一次结生天界一次结生为两次结生,如是最多三四五六次结生后证得阿罗汉而般涅槃的,称为家家。在人界作预流后天界一次结生,然后再来人界一次结生,如是依人天界混合方式在那里四次这里三次等,乃至在那里六次这里一次,如是作七次结生后般涅槃的,称为七返。但应只取在人界七次或只在天界七次如是不混合的结生,但其他人因说"从这里七次,从那里七次轮回"而说依人界七次结生天界七次结生为七返。那是不适当的,为什么?因为违背"虽然他们很放逸,不取第八有"的经文。而且限于两有的一来也可能两次来人界,因为对他也应得到那里一次这里一次的次数,但不应如是见。一次来此人界为一来,在此证得在此般涅槃,在彼证得在彼般涅槃,在彼证得在此般涅槃,在此证得在彼般涅槃,在五种一来中这里意指第五种。如果这样在此证得在此般涅槃等四种如何称为一来?他们依一次再来的字义称为一来。
因完全断除欲爱不来此欲界为不还,意指只依结生来梵界。禅修者如是,干观者如何?他也成为禅修者而去,因为即使在道中间被狮子虎等所杀,也观三相而作禅修者而死。但这称为依色无色有一次结生。

 Sattakkhattuparamādayo ariyā rūpārūpalokesu anekakkhattupaṭisandhikāpi brahmalokasāmaññena ekapaṭisandhikā nāma honti. Arahā pana pāpakaraṇe rahābhāvā dakkhiṇaṃ arahattā puna bhavā bhinibbattiyārahābhāvātyādinā vacanatthena arahā nāma. Sopi tividho jhānika sukkhavipassaka samasīsīvasena. Tattha jhāniko maggeneva āgato , so paṭisambhidāppatto nāma. Aparopi puthujjanasekkhasantāne jhāniko hutvā jhānaṃ pādakaṃ katvā maggaṃ uppādeti, sopi jhānikova. Sukkhavipassako pana kilesakkhayamattameva maggena saha anāgatajhānaṃ nāma natthi, taṃ pacchā parihāyatītipi vadanti. Samasīsī pana tividho hoti iriyāpathasamasīsī, rogasamasīsī, jīvitasamasīsīti. Tattha yo ṭhānādīsu iriyāpathesu yeneva iriyapathena samannāgato hutvā vipassanaṃ ārabhati, teneva iriyāpathena arahattaṃ patvā parinibbāyati ayaṃ iriyāpathasamasīsī nāma. Yo pana ekaṃ rogaṃ patvā antoroge eva vipassanaṃ paṭṭhapetvā arahattaṃ patvā teneva rogena parinibbāyati ayaṃ rogasamasīsi nāma. Yo pana terasasu sīsesu kilesasīsaṃ avijjaṃ arahattamaggo pariyādiyati, pavattisīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati, ayaṃ jīvitasamasīsīnāma. Tattha terasa sīsāni katamāni terasa sīsāni. Palibodhasīsaṃ, taṇhābandhanasīsaṃ, mānaparāmāsasīsaṃ, diṭṭhivikkhepasīsaṃ, uddhaccakilesasīsaṃ, avijjāadhimokkhasīsaṃ, saddhāpaggahasīsaṃ, vīriyaupaṭṭhānasīsaṃ, satiavikkhepasīsaṃ, samādhidassanasīsaṃ, paññāpavattisīsaṃ, jīvitindriyagocarasīsaṃ, vimokkhasaṅkhārasīsanti. Ettha ca avijjā pariyādāyakaṃ maggacittaṃ jīvitindriyaṃ pariyādātuṃ sakkoti, jīvitapariyādāyakaṃ cuticittaṃ avijjaṃ pariyādātuṃ na sakkoti, avijjā pariyādāyakaṃ cittaṃ aññaṃ, jīvitindriyapariyādāyakaṃ cittaṃ aññaṃ. Kathaṃ panidaṃ sīsaṃ samaṃ hotīti. Vārasamatāya, yasmiñhi vāre maggavuṭṭhānaṃ hoti, sotāpattimagge maggaphalanibbānapahīnasesakilesapaccavekkhaṇāvasena pañca paccavekkhaṇāni, tathā sakadāmimagge pañca, anāgāmimagge pañca, arahattamagge sesakilesābhāvā cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyato imāya vārasamatāya idaṃ ubhayasīsa pariyādānampi samaṃ hoti nāma. Arahattamagge ca pavattisīsaṃ jīvitindriyaṃ pavattito vuṭṭhahanto maggo cutito uddhaṃ appavattikaraṇavasena yadipi pariyādiyati. Yāva pana cuti, tāva pavattisabhāvato pavattisīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati nāma. Kilesapariyādānena maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārāva paripuṇṇā. Paripuṇṇavasena pahīnakilese paccavekkhaṇato kilesapariyādānasseva vārāti vattabbataṃ arahanti, teneva kilesasīsaṃ avijjāpariyādānañca pavattisīsaṃ jīvitindriyapariyādānañca samaṃ katvā imāya vārasamatāya kilesapariyādānaṃ jīvitapariyādānānaṃ apubbacarimatā veditabbāti vuttaṃ. Saṃyuttaṭhakathāyaṃ pana yassa puggalassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca, ayaṃti puggalo samasīsī. Ettha ca pavattisīsaṃ kilesasīsanti dve sīsāni. Tattha pavattisīsaṃ nāma jīvitindriyaṃ. Kilesasīsaṃ nāma avijjā. Tesu jīvitindriyaṃ cuticittaṃ khepeti. Avijjaṃ maggacittaṃ. Dvinnaṃ cittānaṃ ekato uppādo natthi.

这是完整的中文直译：
七返等圣者虽在色无色界有多次结生,依梵界共性称为一次结生。阿罗汉则依"作恶无隐私、应受供养、不再生有"等字义称为阿罗汉。他也有三种:依禅修者、干观者、等终者。其中禅修者是随道而来,他称为得无碍解。另一种在凡夫和有学相续中成为禅修者以禅为基础生起道,他也是禅修者。但干观者只是灭尽烦恼而已,没有随道而来的禅,他们说那后来退失。
等终者有三种:威仪等终者、病等终者、命等终者。其中在住等威仪中以任何威仪具足而开始观,以那威仪证得阿罗汉而般涅槃的,称为威仪等终者。得某病后在病中建立观证得阿罗汉以那病般涅槃的,称为病等终者。在十三顶中以阿罗汉道尽烦恼顶无明,以死心尽轮转顶命根的,称为命等终者。其中什么是十三顶?十三顶是:系缚顶、爱结顶、慢执取顶、见散乱顶、掉举烦恼顶、无明胜解顶、信策励顶、精进近住顶、念不散乱顶、定见顶、慧轮转顶、命根行境顶、解脱行顶。在这里尽无明的道心能尽命根,尽命的死心不能尽无明,尽无明的心是一个,尽命根的心是另一个。
那么这顶如何平等?依次第平等,因为在道出起的次第中,在预流道有道果涅槃断余烦恼省察等五种省察,同样在一来道五种,不还道五种,阿罗汉道因无余烦恼四种,如是在第十九省察智建立后入有分而般涅槃,依这次第平等这两顶的尽也称为平等。在阿罗汉道中轮转顶命根,虽然从轮转出起的道依使死后不转起而尽。但直到死亡,因为是轮转性质,所以称为轮转顶命根为死心所尽。以尽烦恼的道心如自己无间般应生起省察次第已圆满。因依圆满方式省察已断烦恼而应说只是烦恼尽的次第,因此以烦恼顶无明尽和轮转顶命根尽平等,依这次第平等应知烦恼尽和命尽无先后。但在《相应注》中说:"对某补特伽罗无先无后漏尽和命尽,这补特伽罗是等终者。这里有轮转顶和烦恼顶两顶。其中轮转顶即命根。烦恼顶即无明。在这些中命根为死心所尽。无明为道心[所尽]。两心不能同时生起。"

 Maggānantaraṃ pana phalaṃ, phalānantaraṃ bhavaṅgaṃ, bhavaṅgato vuṭṭhāya paccavekkhaṇaṃ paripuṇṇaṃ hoti, taṃ aparipuṇṇaṃ vāti. Tikhiṇena asinā sīse chindantepi hi eko vā dve vā paccavekkhaṇavārā avassaṃ uppajjantiyeva, cittānaṃ pana lahuparivattitāya āsavakkhayo ca jīvitapariyādānañca ekakkhaṇe viya sañjāyatī’ti vuttaṃ. Taṭṭīkāyañca ‘‘dvinnaṃ cittānanti cuticittamaggacittānaṃ. Tanti paccayavekallaṃ. Paripuṇṇaṃ javanacittānaṃ sattakkhattuṃ pavattiyā. Aparipuṇṇaṃ pañcakkhattuṃ pavattiyā. Kiñcāpi eko vā dve vā ti vuttaṃ, taṃ pana vacana siliṭṭhavasena vuttaṃ. Yāva ekaṃ vā dve vā tadārammaṇacittānīti heṭṭhimantena dve pavattantīti vadantī’’ti vuttaṃ. Ettha ca ‘‘paripuṇṇaṃ javanacittānaṃ sattakkhattuṃ pavattiyā, aparipuṇṇaṃ pañchakkhattuṃ pavattiyā’’ti iminā aṭṭhakathāṭīkāvacanena samasīsīnaṃ paccavekkhaṇāvasena maraṇāsannavīthiyaṃ paripuṇṇavasena sattakkhattuṃ, aparipuṇṇavasena pañcakkhattuṃ kriyajavanāni javantīti sanniṭṭhānametthāva gantabbaṃ. ‘‘Asammūḷho kālaṃ karotī’’ti vuttattā ca viññāyati sattakkhattuṃ paripuṇṇavasena maraṇāsannakāle javanapavatti. Evañca sati ‘‘mandappavattiyaṃ pana maraṇakālādīsu pañcavāramevā’’ti ettha ‘‘mandappavattiya’’nti visesanaṃ sātthakaṃ siyā. ‘‘Pañcavāramevā’’ti ettha evakārena mandappavattikāle chasattakkhattuṃ nivatteti. Asammūḷhakāle pana chasattakkhattumpi anujānāti. Kāmāvacarajavanānañca aniyataparimāṇā balavakālepi parisampuṇṇabhāvā tathā hi ‘‘kāmāvacarajavanānibalavakāle sattakkhattuṃ chakkhattuṃ vā, mandappavattiyaṃ pana maraṇakālādīsu pañcavārameva. Bhagavato yamakapāṭihāriyakālādīsu lahukappavattiyaṃ cattāri pañcavā paccavekkhaṇajavanacittāni bhavantī’’ti aniyamitappamāṇavasena uppattibhāvo āgato imasmiṃ samasīsiniddesavārepi maraṇāsannavīthicittassa visuṃ alabbhanato paccavekkhaṇanteyeva bhavaṅgacittena parinibbānato paripuṇṇavasena satta javanacittāni pāṭikaṅkhitabbānīti amhākaṃ khanti vīmaṃsitvā gahetabbo ito yuttataro vā pakāro labbhamāno gavesitabbo. Evaṃ paramatthasaṅghavasena cattāri purisayugāni, aṭṭha purisapuggalā, cattālīsampipuggalā aṭṭhasatampi purisapuggalāti sabbaṃ samodhānetvā imasmiṃ loke saṅghopi dullabhoti veditabbo tathā hi ariyapuggalā atidullabhāva sāsanassa vijjamānakālepi idāni sotāpannassāpi avijjamānato ayaṃ paramatthasaṅghavicāraṇā. Sammutisaṅgho pana ñatticatutthena upasampanno puthujjanasaṅghova, sopi dullabhoyeva. Kasmā buddhuppādakāleyeva labbhanato tathā hi anuppanne buddhe paccekabuddhānaṃ satasahassādigaṇane uppajjamānepi tesaṃ santike upasampadābhāvassa alabbhamānato paccekabuddhānañhi santike pabbajitānaṃ kulaputtānaṃ saraṇagamanakammaṭṭhānassāpi dātuṃ asakkuṇeyyattā. Paccekabuddhā ca nāma mūgassa supinadassanaṃ viya attanā paṭiladdhasaccadhamme paresaṃ ācikkhituṃ na sakkonti, tasmā te pabbājetvā kammaṭṭhāne niyojetuṃ asamatthā ‘‘evaṃ te nivāsetabbaṃ, evaṃ te pārupitabba’’nti ādinānayena abhisamācārikameva sikkhāpesuṃ tasmā buddhuppādakāleyeva sammutisaṅgho labbhati.

这是完整的中文直译：
但道之后是果,果之后是有分,从有分出起后省察圆满或不圆满。即使以利剑砍头也必定生起一次或两次省察,但因心转起迅速,漏尽和命尽好像在一刹那生起。在其复注中说:"两心即死心和道心。那是缘不具足。圆满是速行心七次转起。不圆满是五次转起。虽然说一次或两次,那是依说话流畅而说。直到一个或两个彼所缘心,他们说最少生起两次。"
这里以"圆满是速行心七次转起,不圆满是五次转起"这注释和复注的话,应在这里得出结论:等终者在省察时临终路中依圆满方式七次,依不圆满方式五次唯作速行转起。又因说"不迷乱而死"而知在临终时依圆满方式七次速行转起。如是则"但在迟钝转起的死时等五次"这里"迟钝转起"的限定词有意义。以"仅"字否定迟钝转起时六七次。但在不迷乱时也允许六七次。欲界速行也在强时不定量圆满,因为如是说:"欲界速行在强时七次或六次,但在迟钝转起的死时等五次。世尊在双神变时等迅速转起时有四五次省察速行心。"依不定量方式生起。
在这等终说明品中因不另得临终路心而在省察终了时以有分心般涅槃,应期待依圆满方式七个速行心,这是我们的见解,应考察后接受或寻求从这里更适当的方式。如是依胜义僧方式四双士夫、八辈士夫、四十种人、一百零八辈士夫,应知摄一切后在此世间僧伽也难得。因为如是圣人极难得,即使在教法存在时现在连预流者也不存在,这是胜义僧的考察。
但世俗僧是依白四羯磨具足戒的凡夫僧,他也难得。为什么?因为只在佛出世时才得到。因为如是在佛未出世时虽有十万等数量的辟支佛生起,因在他们处不得具足戒,因为辟支佛不能给在他们处出家的善男子皈依和业处。因为辟支佛如哑者见梦般不能向他人说自己证得的真理法,因此他们不能使[他人]出家修习业处,只能以"你应如是着衣,你应如是披衣"等方式教导威仪学处。因此只在佛出世时才得到世俗僧。

 Apica na te dullabhāyeva honti, atha kho tasmiṃ uddissa appamattakassāpi katākārassa asaṅkhyeyyaphalāpi honti vuttañhetaṃ bhagavatā ‘‘bhavissanti kho panānanda anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti, tadā pāhaṃ ānanda saṅghagataṃ dakkhiṇaṃ asaṅkhyeyyaṃ appameyyaṃ vadāmi na tvevāhaṃ ānanda kenaci pariyāyena saṅghagatā dakkhiṇā pāṭipuggalikaṃ dakkhiṇaṃ mahapphalanti vadāmī’’ti. Tathā hi uparipaṇṇāsake dakkhiṇavibhaṅgavaṇṇanāyaṃ ‘‘kāsāvakaṇṭhānaṃ saṅghe dinne dakkhiṇāpi guṇāsaṅkhyāya asaṅkhyeyyā’’ti vuttaṃ. Saṅghagatadakkhiṇā hi saṅghe cittīkāraṃ kātuṃ sakkontassa hoti. Saṅghe pana cittīkāro dukkaro yo hi ‘‘saṅghagataṃ dakkhiṇaṃ dassāmī’’ti deyyadhammaṃ paṭiyādetvā vihāraṃ gantvā bhante saṅghaṃ uddissa ekaṃ theraṃ dethā’ti vadati, atha saṅghato sāmaṇeraṃ labhitvā ‘‘sāmaṇero me laddho’’ti aññathattaṃ āpajjati, tassa dakkhiṇā saṅghagatā na hoti. Mahātheraṃ labhitvā pi ‘‘mahāthero me laddho’’ti somanassaṃ uppādentassāpi na hotiyeva. Tassa dakkhiṇā saṅghagatā na hoti. Yo pana sāmaṇeraṃ upasampannaṃ vā daharaṃ vā theraṃ vā bālaṃ vā paṇḍitaṃ vā yaṃkiñci saṅghato labhitvā nibbematiko hutvā ‘‘saṅghassa dammī’’ti saṅghe cittīkāraṃ kātuṃ sakkoti, tassa dakkhiṇā saṅghagatā nāma hoti. Parasamuddavāsino kira evaṃ karonti tattha hi eko vihārassāmikuṭumbiko ‘‘saṅghagataṃ dakkhiṇaṃ dassāmī’’ti saṅghato uddisitvā ‘‘ekaṃ bhikkhuṃ dethā’’ti yācitvā so ekaṃ dussīlabhikkhuṃ labhitvā nisīdanaṭṭhānaṃ opuñjāpetvā āsanaṃ paññapetvā upari vitānaṃ bandhitvā gandhadhūmapupphehi pūjetvā pāde dhovitvā makkhetvā buddhassa nipaccakāraṃ karonto viya saṅghe cittīkārena deyyadhammaṃ adāsi so bhikkhu pacchābhattaṃ vihāraṃ jagganatthāya ‘‘kudālakaṃ dethā’’ti gharadvāraṃ āgato upāsako nisinnova kudālaṃ pādena khipitvā ‘‘gaṇhā’’ti adāsi tamenaṃ manussā āhaṃsu ‘‘tumhehi pātova etassa katasakkāro vattuṃ na sakkā, idāni apacayamattakampi natthi, kiṃ nāmeta’’nti. Upāsako ‘‘saṅghassa so ayyo cittīkāro, na etassā’’ti āha. Kāsāvakaṇṭhasaṅghadinnadakkhiṇaṃ pana ko sodheti, sāriputtamoggalānādayo asītimahātherā sodhenti api ca therā ciraparinibbutā, there ādiṃ katvā yāvajjatanā dharamānakhīṇāsavā sodhentiyeva, tathā hi dāyakato paṭiggāhatopi mahapphalaṃ hoti dānaṃ. Dāyakato vessantarajātakaṃ kathetabbaṃ vessantaro hi dussīlassa jūjakābrāhmaṇassa nayanasadise dve jālīkaṇhājine putte datvā pathaviṃ kampesi. Sabbaññutaññāṇaṃ ārabbha pavattacetanāya mahantabhāvena pathaviṃ kampesi. Evaṃ dāyakatopi mahapphalaṃ hoti. Paṭiggāhakato pana sāriputtattherassa dinnacoraghātakavatthu kathetabbaṃ coraghātako nāma hi sāvatthiyaṃ eko janapadapuriso pañcavīsati vassāni coraghātakakammaṃ katvā mahallakakālepi tiṃsa vassāni nāsikavāteneva kaṇṇanāsādīni chinditvā coraghātakakammaṃ karontasseva pañcapaññāsa vassāni vītivattāni. So maraṇa mañce nipannova attano kammabalena mahāniraye nibbatto viya mahāsaddaṃ katvā dukkhito hoti, tassa saddena bhītā manussā ubhato passe gehaṃ chaḍḍetvā palāyiṃsu.

这是完整的中文直译：
而且他们不仅难得,而且对他们作的即使极小的恭敬也有无量果报。因为世尊这样说:"阿难,将来会有姓氏者披着袈裟于颈,破戒恶法,对这些破戒者以僧为缘布施,那时阿难,我说以僧为缘的布施是无量无边的,我决不说以任何方式以僧为缘的布施比对个人的布施有大果报。"因为如是在《上分五十经》的《布施分别注》中说:"对披袈裟于颈者布施于僧团,以功德无量而布施也无量。"因为以僧为缘的布施是能对僧作恭敬者有的。但对僧作恭敬是难的。即是准备布施物说"我将布施以僧为缘"后去寺院说"尊者,请给我一位长老作为僧代表",然后从僧得到沙弥后说"我得到沙弥"而生变异[心],他的布施不成为以僧为缘。即使得到大长老而生起"我得到大长老"的喜悦也不成。那布施不成为以僧为缘。但得到任何沙弥或具戒者,或年轻或长老,或愚或智,从僧中无疑惑而说"我布施给僧"能对僧作恭敬者,他的布施称为以僧为缘。
据说住在海外的[人们]如是做:那里一个寺院主人说"我将布施以僧为缘"从僧指定请求"给我一位比丘",他得到一位破戒比丘后让打扫坐处,安排座位,上面系帐幕,以香烟花供养,洗足涂[香],如对佛作礼敬般以对僧的恭敬布施供品。那比丘食后为打扫寺院来到门前说"给我锄头",居士坐着用脚踢锄头说"拿去"。人们对他说:"你早晨对他作的恭敬说不完,现在连一点礼敬也没有,这是什么?"居士说:"那是对僧的恭敬,不是对他的。"但谁净化对披袈裟于颈的僧布施?舍利弗目犍连等八十大长老净化。而且长老们早已般涅槃,从长老开始直到今天存在的漏尽者都在净化。因为如是从施者和受者布施都有大果。从施者应说《毗山达罗本生》,因为毗山达罗布施如眼睛般的两个儿子遮梨和黑儿给破戒的祭迦婆罗门使大地震动。因为缘一切智智而生起的思很大而使大地震动。如是从施者也有大果。从受者则应说布施给舍利弗长老的杀贼故事。在舍卫城(今印度北方邦)有一个乡下人名杀贼者,做杀贼工作二十五年,老年时也用呼吸法砍断耳鼻等做杀贼工作三十年,如是过了五十五年。他躺在临终床上以自己的业力好像生在大地狱般大声叫喊痛苦,人们因他的声音恐惧两旁的房子都舍弃逃走。

 Tadā sāriputtatthero dibbacakkhu nā lokaṃ volokento taṃ disvā tassa anukampaṃ paṭicca tassa gehadvāre aṭṭhāsi. So kujjhitvā tikkhattuṃ nāsikavātena vissajjamānopi vissajjituṃ asakkonto ativirocamānaṃ theraṃ disvā ativiya pasīditvā attano atthāya sampāditaṃ pāyāsaṃ adāsi. Theropi maṅgalaṃ vaḍḍhetvā pakkami. Coraghātako therassa dinnadānaṃ anussaritvā sagge nibbatti, evaṃ paṭiggāhakatopi mahapphalaṃ hoti. Ubhayatopi mahapphalaṃ, anāthapiṇḍikavisākhādayo buddhappamukhassa dinnadānaṃ veditabbaṃ.

Vuttañhetaṃ bhagavatā.

‘‘Tathāgate ca sambuddhe, athavā tassa sāvake;

Natthi citte pasannamhi, appakā nāma dakkhiṇā.

Evaṃ acintiyā buddhā, buddhadhammā acintiyā;

Acintiye pasannānaṃ, vipāko hoti acintiyo’’ti.

Evaṃ ubhayavasena mahapphalabhāvo veditabbo. Dāyakatopi paṭiggāhakatopi nipphalameva. Seyyathāpi makkhaligosālachasatthārādīnaṃ attano upāsakamicchādiṭṭhīhi pūjāvisesā vuttañhetaṃ bhagavatā.

‘‘Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;

Na so saṅkhatadhammānaṃ, kalaṃ nāgghati soḷasi’’nti.

Tenevāha bhagavā cattārimāni ānanda dakkhiṇavisuddhiyo’’ti. Imāni tīṇi buddhadhammasaṅgharatanāni sādhūnaṃ ratijananatthena ratanāni nāma.

Vuttañhetaṃ.

‘‘Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī’’ti.


这是完整的简体中文翻译：
那时，舍利弗长老以天眼观察世间，看见他后，因怜悯他而站在他的家门前。他愤怒地三次想要喷鼻息，但未能喷出，看见长老光芒照耀，生起极大信心，把为自己准备的乳糜布施。长老祝福后离开。行刑者忆念布施给长老的功德，往生天界。如是，由于受施者的功德广大，双方都获得广大果报。应知阿那他品达迦、毗舍佉等人对以佛陀为首的僧团的布施也是如此。
世尊曾如是说：
"对正等正觉的如来，或是他的声闻弟子；
心生净信时所施，无有微小之供养。
诸佛不可思议，佛法不可思议；
对不可思议生信者，果报亦不可思议。"
如是应知从双方而言都有广大果报。若施者与受施者都没有功德，正如末伽梨瞿舍罗等六师之类，他们的在家信徒以邪见供养。世尊曾如是说：
"愚人月月以草尖，取食而食诸饮食；
于诸有为诸法中，十六分之一亦无值。"
因此世尊说："阿难，这是四种布施清净。"这三种佛法僧宝，因能给善人带来喜悦，故称为宝。
如是说：
"受人尊重且价值高，无可比拟难得见，
殊胜圣者所受用，因此称之为宝贝。"


Ratanañca nāma duvidhaṃ saviññāṇakāviññāṇakavasena. Tattha aviññāṇakaṃ cakkaratanaṃ, maṇiratanaṃ yaṃ vā panaññampi anindriyabaddhasuvaṇṇarajatādi. Saviññāṇakaṃ hatthiassaratanādipariṇāyakaratanapariyosānaṃ, yaṃ vā panaññampi indriyabaddhaṃ. Evaṃ duvidhe cettha saviññāṇakaratanaṃ aggamakkhāyati, kasmā yasmā aviññāṇakaṃ suvaṇṇarajatamaṇimuttādiratanaṃ saviññāṇakānaṃ hattiratanādīnaṃ alaṅkāratthāya upanīyati. Saviññāṇakaratanampi duvidhaṃ tiracchānagataratanaṃ manussaratanañca. Tattha manussaratanaṃ aggamakkhāyati. Kasmā yasmā tiracchānagataratanaṃ manussaratanassa opavayhaṃ hoti. Manussaratanampi duvidhaṃ itthiratanaṃ purisaratanañca. Tattha purisaratanaṃ aggamakkhāyati. Kasmā yasmā itthiratanaṃ purisaratanassa paricārikattaṃ āpajjati. Purisaratanampi duvidhaṃ agārikaratanaṃ anagārikaratanañca tattha anagārikaratanaṃ aggamakkhāyati. Kasmā yasmā agārikaratanesu aggo cakkavattīpi sīlādiguṇayuttaṃ anagārikaratanaṃ pañcapatiṭṭhitena vanditvā upaṭṭhahitvā payirupāsitvā dibbamānussikā sampattiyo pāpuṇitvā ante nibbānasampattiṃ pāpuṇāti. Anagārikaratanampi duvidhaṃ ariyaputhujjanavasena. Ariyaratanampi duvidhaṃ sekkhāsekkhavasena. Asekkharatanampi duvidhaṃ sukkhavipassakasamathayānikavasena. Samathayānikaratanampi duvidhaṃ sāvakapāramippattamapattañca. Tattha sāvakapāramippattaṃ aggamakkhāyati. Kasmā guṇamahattatāya. Sāvakapāramippattaratanatopi paccekabuddharatanaṃ aggamakkhāyati. Kasmā guṇamahattatāya. Sāriputtamoggalānasadisāpi hi anekasatā sāvakā paccekabuddhassa guṇānaṃ satabhāgampi na upanenti. Paccekabuddhato sambuddharatanaṃ aggamakkhāyati. Kasmā guṇamahattatāya sakalampi jambudīpaṃ pallaṅke na pallaṅkaṃ ghaṭṭento nisinnā paccekasambuddhā ekassa guṇānaṃ neva saṅkhyaṃ kalaṃ gaṇanabhāgaṃ upanenti, vuttañhetaṃ bhagavatā ‘‘yāvatā bhikkhave sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’ti ādi. Evaṃ ‘‘buddho ca dullabho loke, saddhammasavanampi ca, saṅgho ca dullabho loke’’ti imesaṃ tiṇṇaṃ padānaṃ atthuddhāravasena sabbaso attho vuttoyeva hoti.

Iti sāgarabuddhittheraviracite sīmavisodhane saṅghavaṇṇanāya

Samasīsikaṇḍo catuttho paricchedo.

Pakiṇṇakakaṇḍo

Idāni sappurisāti dullabhāti imassa saṃvaṇṇanākkamo sampatto tathā hi loke sappurisāpi atidullabhāyeva. Sappurisāti kalyāṇaguṇasampannā uttamapurisā. Te nissāya jātidhammā sattā jātiyā, maraṇadhammā sattā maraṇato muccanti vuttañhetaṃ bhagavatā ‘‘mamañhi ānanda kalyāṇamittaṃ āgamma jātiyā parimuccanti, jarādhammā sattā jarāya muccantī’’ti ādi vacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto nāma. Taṃ alabhantena sāriputtamoggalānādayo ariyapuggalā vā. Tepi alabhantena ekantajahitaṃ sivaṭṭhikaṃ kalyāṇamittaṃ labhitabbaṃ, vuttañhetaṃ porāṇehi.

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, nocāṭhāne niyojaye’’ti.


这是完整的简体中文翻译：
宝有两种，即有识宝和无识宝。其中，无识宝是轮宝、摩尼宝，以及其他不具根的金银等。有识宝是象宝、马宝等直至主藏臣宝，以及其他具根的。在这两种宝中，有识宝被称为最胜。为什么？因为无识宝如金银摩尼珍珠等宝是用来装饰有识宝如象宝等的。有识宝也有两种：畜生宝和人宝。其中人宝被称为最胜。为什么？因为畜生宝是人宝的乘骑工具。人宝也有两种：女宝和男宝。其中男宝被称为最胜。为什么？因为女宝是服侍男宝的。男宝也有两种：在家宝和出家宝。其中出家宝被称为最胜。为什么？因为即使在家宝中最高的转轮王也要以五体投地礼拜、侍奉、亲近具足戒等功德的出家宝，由此获得人天福报，最终证得涅槃。出家宝也有两种：圣者和凡夫。圣者宝也有两种：有学和无学。无学宝也有两种：纯观行者和止行者。止行者宝也有两种：已证声闻波罗蜜和未证者。其中已证声闻波罗蜜者被称为最胜。为什么？因为功德广大。比已证声闻波罗蜜宝更胜的是辟支佛宝。为什么？因为功德广大。即使如舍利弗、目犍连这样数百位声闻，也不及辟支佛功德的百分之一。比辟支佛更胜的是正等觉宝。为什么？因为功德广大。即使整个阎浮提坐满辟支佛，座位相连，也不及一位正等觉者功德的数分、量分、计算分。世尊曾如是说："诸比丘，在一切众生中，无足或有足等，如来被称为最胜"等。如是，"佛陀在世间难得，听闻正法也难得，僧团在世间难得"，这三句话的含义已经完全解说了。
这是由海智长老所著《界限清净》中僧团赞叹品的
第四章相应品完。
杂项品
现在轮到解说"善人实难得"这句话。如是在世间善人确实极为难得。善人即具足善德的殊胜之人。依靠他们，有生之法的众生得脱生，有死之法的众生得脱死。世尊曾如是说："阿难，依止善知识，有生之法的众生得脱生，有老之法的众生得脱老"等。但从这些话可知，正等觉者才是具足一切功德的善知识。若得不到他，则应亲近舍利弗、目犍连等圣者。若得不到他们，则应亲近完全舍离的净行善知识。古人如是说：
"可爱可敬可尊重，能言善受他人语；
能说甚深之法义，不导人向非处行。"


Evamādiguṇasamannāgato vaḍḍhipakkhe ṭhitapaṇḍitapuggalo loke dullabhova. Katamo paṇḍitapuggalo buddhapaccekabuddhā asīti ca mahāsāvakā aññe ca tathāgatassa sāvakā sunettamahāgovindavidhurasarabhaṅgamahosadhasutasomanimirājaayogharakumāraka akattipaṇḍitādayo ca paṇḍitāti veditabbā. Te bhaye viya rakkhā, andhakāre viya padīpā, khuppipāsādidukkhābhibhave viya annapānādipaṭilābho, attano vacanakarānaṃ sabbabhayaupaddavūpasaggaviddhaṃsanasamatthā honti tathā hi tathāgataṃ āgamma asaṅkhyeyyā aparimāṇā devamanussā āsavakkhayaṃ pattā brahmaloke patiṭṭhitā, devaloke uppannā. Sāriputtatthere cittaṃ pasādetvā catūhi ca paccayehi theraṃ upaṭṭhahitvā asīti kusalahassāni sagge nibbattāni, tathā mahāmoggalānamahākassapapabhuti sunettassa satthuno sāvakā appekacce brahmaloke upapajjiṃsu, appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ…pe… appekacce gahapatimahāsālakulānaṃ sahabyataṃ upapajjiṃsu, vuttañhetaṃ ‘‘natthi bhikkhave paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo’’ti. Apica taggaramālādigandhabhaṇḍasadiso paṇḍito, taggaramālādigandhabhaṇḍapaliveṭhanapattasadiso tadupasevī vuttañhetaṃ nāradajātake.

‘‘Taggarañca palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā’’ti.

Akittipaṇḍito sakkena devānamindena vare diyyamāne evamāha

‘‘Dhīraṃ passe suṇe dhīraṃ, dhīrena saha saṃvase;

Dhīrenā’lāpasallāpaṃ, taṃ kare tañca rocaye.

Kiṃ nu te akaraṃ dhīro, vada kassapa kāraṇaṃ;

Kena kassapa dhīrassa, dassanaṃ abhikaṅkhasi.

Nayaṃ nayati medhāvī, adurāyaṃ na yuñjati;

Sanaro seyyaso hoti, sammā vutto na kuppati;

Vinayaṃ so pajānāti, sādhu tena samāgamo’’ti.

Apica tepi sappurise saṅgamma assutapubbampi ubhayalokahitāvahaṃ vācaṃ suyyateva, vuttampi cetaṃ.

‘‘Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālīkaṃ taṃ catuttha’’nti ca.

‘‘Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

Dukkhassantakiriyāya, sā ve vācānamuttamā’’ti.

Sappurisūpanissayasevanapaccayāyeva dānādikusalasamāyogena apāyadukkhato muccanti vuttañhetaṃ ‘‘apica nerayikādidukkhaparittāṇato puññāni eva pāṇīnaṃ bahūpakārāni, yato tesampi upakārānussaraṇatā kataññutā sappurisehi pasaṃsanīyādinānappakāravisesādhigamahetūca honti vuttañhetaṃ bhagavatā, ‘‘dve me bhikkhave puggalā dullabhā lokasmiṃ, katame dve, yo ca pubbakārī, yo ca kataññu katavedī’’ti. Apica vidhuramahosadhajātakādikālepi idhalokaparalokasampattiatthameva attano vacanakare sammā yojenti. Anākulakammantādhiṭṭhānena kālaññutāya patirūpakāritāya analasatāya uṭṭhānavīriyasamatāya abyasaniyatāca kālānatikkamanaappatirūpakaraṇaakaraṇasithilakaraṇāhi akusalādīhi rahitakasigorakkhavāṇijjādayo kammantā, ete attano vā puttadārassa vā dāsakammakarānaṃ vā byattatāya evaṃ payojitā diṭṭheva dhamme dhanadhaññavitti paṭilābhahetū honti, vuttañhetaṃ bhagavatā.

Patirūpakārīri dhuravā, uṭṭhānatā vindate dhananti ca;

Na divā soppasīle, rattiṃ uṭṭhānadassinā;

Niccappamattena soṇḍena, sakkā āvasituṃ gharaṃ.


这是完整的简体中文翻译：
具足如此等功德、住于增长分的智者在世间实为难得。什么是智者？应知佛陀、辟支佛、八十大声闻以及如来的其他声闻、善见、大典尊、毗头罗、舍罗槃伽、大萨陀、须陀苏摩王、尼弥王、阿庾伽王子、阿吉底贤者等为智者。他们如危难中的保护，如黑暗中的明灯，如饥渴等苦逼迫时得到饮食，能为听从他们话语的人消除一切怖畏、灾祸、障碍。如是，依靠如来，无量无数的天人证得漏尽，安住梵界，往生天界。对舍利弗长老生起净信，以四资具供养长老者，八万善业往生天界。同样，大目犍连、大迦叶等，以及善见导师的声闻，有些往生梵界，有些往生他化自在天......有些往生大富长者家。如是说："诸比丘，从智者不生怖畏，从智者不生灾祸，从智者不生障碍。"而且，智者如塔格拉花环等香料，亲近智者者如包裹塔格拉花环等香料的叶子。如在那罗陀本生经中所说：
"若人用叶包塔格，叶子也将生香气；
如是亲近智者人，必得智慧之熏陶。"
阿吉底贤者当帝释天王给予恩惠时如是说：
"见智者闻智者语，与智者共同居止；
与智者交谈往来，行此事且生欢喜。
智者于我何所为？迦叶请说其因由；
为何汝愿见智者？迦叶请为我解说。
智者引导于正道，不令人入邪恶途；
与善人共处为胜，受教诲心不生怒；
彼能通达于律仪，与此人相会为善。"
而且，亲近这些善人，能闻所未闻的有益两世的言语。如是说：
"智者说善语最上，说法不非法其二；
说爱语非怨其三，说实语非虚其四。"
"佛陀所说诸言语，为证涅槃得安稳；
为断一切诸苦恼，此语实为语中最。"
依靠亲近善人，通过布施等善行得以解脱恶趣之苦。如是说："又，功德能保护众生远离地狱等苦，因此对众生有大利益。所以，忆念他们的恩德即是知恩，这为善人所赞叹，也是证得种种殊胜的因。"世尊如是说："诸比丘，此二种人在世间难得。哪二种？先作恩者和知恩报恩者。"而且，如毗头罗、大萨陀本生故事等时，为了今世后世的利益而正确指导听从他们话语的人。通过建立不混乱的事业，知时、适宜、不懈怠、精进平等、远离放逸，不过时、不作不适宜之事、不懈怠放逸，远离不善等，从事农业、牧牛、商贸等工作。这些工作由自己或子女眷属或奴仆佣人精明地从事，在现世即能获得财富谷物的利益。世尊如是说：
"适时行事不懈怠，精进方能获财富；
昼不贪眠夜勤勉，放逸沉醉难持家。"


Atīsitaṃ atiuṇhaṃ, atisāramidaṃ ahu;

Iti vissaṭṭhakammante, atthā accenti māṇave.

Yo ca sītañca uṇhañca; Tiṇāni yo na maññati;

Sappurisakiccāni, so sukhaṃ na vihāyatī’’ti ca.

Bhoge saṃharamānassa, parasseva irayato;

Bhogā sannicayaṃ yanti, vammikovūpacīyatīti.


这是完整的简体中文翻译：
"太冷或太热，事务太繁多；
如是推托事，利益将逝去。
能耐寒与暑，不以草为念；
行善人当行，安乐终不失。"
"如蚁积聚粮，日夜勤不息；
财富渐积累，如蚁冢增长。"



Evamādippabhedā sappurisā loke atidullabhāva. Tabbigamena duppurisā bālajanā agavesantopi labbhanteva te bālā attānaṃ sevamāne parajane saṃsāradukkheyeva osīdenti bhavato vuṭṭhānaṃ na denti tathā hi pūraṇakassapādayo chasatthārā devadattakokālika-modakatissa khaṇḍadeviyāputtasamuddadattaciñcamāṇavikādayo atītakāle ca dīghadukkhassa lābhāti ime aññe ca evarūpā sattā bālā aggipadittamiva agāraṃ attanā duggahitena attānañca attano vacanakārake ca vināsenti tathā hi devadattamāgamma rājā ajātasattu-kokālikādayo tadaññepi puggalā apāye nibbattanti. Rājā ajātasattu sāmaññaphalasuttantasavanakāle yadi pitaraṃ aghāteyya, sotāpanno bhaveyya pitaraṃ ghātitattā maggaphalampi appatvā lohakumbhiyaṃ saṭṭhivassasahassāni paccitvā muccissati anāgatepi paccekabuddho bhavissati. Kokālikopi sāriputtamoggalānatthere anapacāyitvā mahāniraye padumagaṇanāya paccanokāse nirayapadese padumaniraye…pe… padumaṃ kho pana aññataro bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggalānesu cittaṃ āghātetvā’’ti āha. Tattha aññataro bhikkhūti nāmagottena apākaṭaṃ ‘‘kiṃ va dīghaṃ nukho bhante padume niraye āyuppamāṇa’’nti pañhaṃ pucchitvā nisinnaṃ ekaṃ bhikkhuṃ evamāha ‘‘dīghaṃ kho bhikkhu niraye āyuppamāṇaṃ, taṃ na sukaraṃ saṅkhātuṃ ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānī’’ti vā sakkā pana bhante upamaṃ kātunti. ‘‘Sakkā bhikkhū’’ti bhagavā avoca. Seyyathāpi bhikkhu vīsatikhāriko kosalako tilavāho hoti, tato puriso vassasatassa vassasahassassa accayena ekamekaṃ tilaṃ uddhareyya, khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi bhikkhu vīsa abbudo nirayo, evameko nirabbudo nirayo’’ti ādi. Vīsatikhāriko ti māgadhikena patthena cattāro patthā kosalaraṭṭhe eko pattho hoti. Tena patthena cattāro patthā āḷhakaṃ. Cattāri āḷhakāni doṇaṃ. Catudoṇā mānikā. Catumānikā khārī. Tāyakhāriyā vīsatikhāriko tilavāho. Tilavāhoti tilasakaṭaṃ. Abbudo nirayoti abbudo nāma eko paccekanirayo natthi, avīcimhi eva pana abbudagaṇanāya paccanokāso ‘‘abbudo nirayo’’ti vutto. Esa nayo nirabbudādīsupi. Tattha vassagaṇanāpi evaṃ veditabbā yathāha ‘‘sataṃsatasahassāni koṭi hoti evaṃ sataṃsahassakoṭiyo pakoṭi nāma. Sataṃsatasahassapakoṭiyo koṭipakoṭi nāma. Sataṃ satasahassakoṭipakoṭiyo nahutaṃ. Sataṃsatasahassanahutāni ninnahutaṃ. Sataṃsatasahassaninnahutāni eko abbudo. Tato vīsatiguṇo nirabbudo. Esa nayo sabbattha ayañca gaṇanā aparicitānaṃ dukkarā’’ti vuttaṃ taṃ na sukaraṃ saṅkhātu’nti keci pana tattha paridevanānattenapi kammakaraṇanānattenapi imāni nāmāni laddhānīti vadanti. Aparepi vānakāraṇehīti ṭīkānetti. Yathā ca dīghavidassaāghātā ca buddhantaraṃ saṭṭhiyojanamattena attabhāvena uttāno patito mahāniraye paccati yathā ca, tassa diṭṭhiabhirucitāni pañca kulasatāni tasseva sahabyataṃ uppannāni mahāniraye paccanti.

这是完整的简体中文翻译：
如是等种种善人在世间极难获得。相反，即使不寻求也能遇到愚人恶人。这些愚人使亲近他们的人沉溺于轮回之苦，不能出离生死。如是，富兰那迦叶等六师，提婆达多、俱迦利迦、目德迦帝沙、犍陀提婆之子、沙目陀达多、金遮摩那维迦等，以及过去世中受长久痛苦者，这些及其他类似的众生都是愚人，如同着火的房屋，以自己的邪执毁灭自己和听从他们话语的人。如是，因为提婆达多，阿阇世王、俱迦利迦等其他人都堕入恶趣。阿阇世王在听闻沙门果经时，若未曾杀父，应证得预流果，但因杀父而未证得道果，将在铁锅地狱中煮六万年后解脱，未来将成为辟支佛。俱迦利迦因不恭敬舍利弗、目犍连长老，堕入以莲花计数的大地狱处所莲花地狱......某比丘说："俱迦利迦比丘因对舍利弗、目犍连生起嗔恨心而堕入地狱。"其中"某比丘"是指一位姓名不著名的比丘，他问道："世尊，在莲花地狱中寿命有多长？"世尊如是说："比丘，地狱中寿命很长，不易计算若干年、若干百年、若干千年或若干十万年。""世尊，能作譬喻吗？""可以，比丘。"世尊说："比丘，譬如有二十佉梨的拘萨罗国芝麻车，若有人每过一百年、一千年取出一粒芝麻，这二十佉梨的拘萨罗国芝麻车以这种方式会更快耗尽，但一个阿浮陀地狱的时间尚未穷尽。比丘，如二十个阿浮陀地狱等于一个尼罗浮陀地狱"等。二十佉梨是以摩揭陀量器计算，拘萨罗国的一钵等于四摩揭陀钵。以那钵计算，四钵为一阿拉卡，四阿拉卡为一陀那，四陀那为一马尼卡，四马尼卡为一佉梨。以此佉梨计二十佉梨为一芝麻车。芝麻车即芝麻车载。阿浮陀地狱并非独立的地狱，而是在阿鼻地狱中以阿浮陀数计算受苦处所，故称"阿浮陀地狱"。尼罗浮陀等也是同样。其中年数计算应如是知，如说："百千俱胝为一巴俱胝。百千巴俱胝为一俱胝巴俱胝。百千俱胝巴俱胝为一那由他。百千那由他为一尼那由他。百千尼那由他为一阿浮陀。尼罗浮陀是其二十倍。"处处皆同理。这种计算对不熟悉的人很难，故说"不易计算"。有些人说这些名称是根据哭声的不同和受刑方式的不同而得。其他人说是根据拷问方式而得，如注疏所说。又如提伽维达萨因嗔恨，以六十由旬大的身体仰卧投生大地狱受苦。又如随从他见解的五百户人家也随他投生大地狱受苦。

 Vuttañcetaṃ bhagavatā ‘‘seyyathāpi bhikkhave naḷāgāraṃ vā tiṇāgāraṃ vā aggiphuṭṭho kūṭāgārāni dahati ullittāvalittāni nivātāni phusitaggaḷāni pihita vātapānāni evameva kho bhikkhave yānikānici bhayāni uppajjanti, sabbāni bālato uppajjanti, no paṇḍitato yekeci upaddavā uppajjanti, no paṇḍitato, yekeci upasaggā…pe… no paṇḍitato. Iti kho bhikkhave sappaṭibhayo bālo appaṭibhayo paṇḍito saupaddavo bālo anupaddavo paṇḍito, saupasaggo bālo anupasaggo paṇḍitoti. Api ca pūtimacchasadiso bālo, pūtimacchabaddhapatta putisadiso hoti tadupasevī. Chaḍḍanīyataṃ jigucchanīyatañca āpajjati viññūnaṃ vuttampi cetaṃ nāradajātake.

‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā’’ti.

Akattipaṇḍitocāpi sakkena devānamindena vare diyyamāne evamāha

‘‘Bālaṃ na passe na suṇe, na ca bālena saṃvase;

Bālenā’llāpasallāpaṃ, na kare na ca rocaye.

Kiṃnu te akaraṃ bālo, vada kassapa kāraṇaṃ;

Kena kassapa bālassa, dassanaṃ nābhikaṅkhasi.

Anayaṃ nayati dummedho, adhurāyaṃ niyuñjati;

Dunnayo seyyaso hoti, sammā vutto pakuppati;

Vinayaṃ so na jānāti, sādhu tassa adassana’’nti.

Evaṃ bāladujjanasaṃsaggavaseneva sabbāni bhayupaddavāni uppajjanti, no paṇḍitasevanavasenātisabbaso sappurisā atidullabhāva.

Idāni.

‘‘Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho’’ti.


这是完整的简体中文翻译：
世尊如是说："诸比丘，如芦屋或草屋被火焚烧时，会烧及涂抹完好、防风、门闩紧固、窗户关闭的楼房。同样，诸比丘，一切生起的怖畏，都从愚人而生，不从智者而生；一切生起的灾祸，不从智者而生；一切障碍......不从智者而生。如是，诸比丘，愚人有怖畏，智者无怖畏；愚人有灾祸，智者无灾祸；愚人有障碍，智者无障碍。"而且，愚人如腐鱼，亲近愚人者如包裹腐鱼的叶子，为智者所弃舍厌恶。如在那罗陀本生经中所说：
"若人以草包腐鱼，草叶也将生臭气；
如是亲近愚人者，必受愚人之熏染。"
阿吉底贤者当帝释天王给予恩惠时如是说：
"勿见愚人勿闻声，不应与愚人同住；
与愚人莫交谈论，无需对此生欢喜。
愚者于我何所为？迦叶请说其因由；
为何汝不愿见愚？迦叶请为我解说。
愚者引导入邪道，使人从事非正业；
难教导者更顽劣，受教诲反生嗔怒；
彼不通达于律仪，不见此人最为善。"
如是，一切怖畏灾祸都因与愚人恶人交往而生，不因亲近智者而生，故善人确实极难获得。
现在：
"人身难得佛难遇，善时难得法难闻；"


Imissā gāthāya vaṇṇanākkamo sampatto. Tattha dullabhañca manussattanti manussabhāvopi dullabhoyeva manussassa dullabhabhāvo kāṇakacchapopamādīhi veditabbo eko kira kassako gaṅgātīre tīṇi saṃvaccharāni kasitvā kiñcimattampi alabhitvā naṅgalaphālaṃ dvedhā bhinditvā gaṅgāyaṃ khipi tena gaṅgānadiyā vāhena eko uddhaṃ eko heṭṭhāti evaṃ dve naṅgalaphālakā gaṅgāyaṃ vuyhantā cirena eko uddhaṃ eko heṭṭhāti dve ekato hutvā pākatikā yujjanti tasmiṃ khaṇe vassasatavassasahassaccayena ekavāraṃ ummujjamāno kāṇakacchapo ummujjamānakkhaṇe tassa gīvā dvinnaṃ naṅgalaphālānamantare hoti ayaṃ kālo dullabhova evameva manussattabhāvopi dullabhoyeva tathāhi manussattabhāvaṃ alabhitvāva nirayapetaasurakāyatiracchānabhūmīsuyeva saṃsaritvā sīsampi ukkhipituṃ alabhantā ekabuddhantarā dve buddhantarā tayo buddhantarā cattāro buddhantarā ekāsaṅkhyeyyavasena niraye paccanakasattānaṃ gaṇanapathaṃ vītivattā, tathā petaasurakāyatiracchānabhūmīsupi atikhuddakena attabhāvena tilabījasāsapabījassa catupañcachasattaaṭṭhakalabhāgamatteneva aṅguliyā patiṭṭhitaṭṭhānamatteyeva bhūmipadese nisinnānaṃ atikhuddakasattānaṃ gaṇanapathampi vītivattā te hi gaṇituṃ iddhimantapuggale ṭhapetvā añño ko nāma sakkhissati tehi mohandhabhāvena kaṇhasukkapakkhampi ajānantā anekesu buddhasatesu vā buddhasahassesu vā uppajjamānesupi buddhotisaddaṃ asutvā vītivattā, evaṃ manussattabhāvopi dullabhoyeva. Manussattabhāve labhamānepi buddhuppādakālo atidullabhova. Buddhuppādakālepi sammādiṭṭhi hutvā kusalūpapattisaṅkhātā khaṇasampatti dullabhāva, saddhammadesakassāpi dullabhattā, tasmimpi sati aṅgavikalabhāvena saddhammasavanassāpi dullabhattāti evamādippabhedā manussattabhāvādikā khaṇasampattiyo dullabhāti veditabbā. Dullabhā khaṇasampattīti kusalūpapattisaṅkhātā khaṇasampatti dullabhāyeva tathā hi paccantavisaya arūpaasaññasattatiracchānapetanerayikakāle vā majjhimadesepi cakkhādiaṅgavikalevā paripuṇṇaaṅgabhāvepi micchādiṭṭhibhūtā vā kusalūpapattisaṅkhātā khaṇā na honti paccantavisaye hi pavattā janā pāṇātipātādidasaakusalakammapatheyeva ramanti abhiramanti, caṇḍasabhāvā ca te honti, ratanattayaguṇampi na jānanti. Arūpinopi puggalā paratoghosavirahitattā sotāpattimaggapaṭilābhopi tesaṃ natthi, buddhadassanādīnipi na labhanti. Asaññasattatiracchānapetanerayikakālesu pana pageva pūritapāramīnaṃ sattānaṃ pavattanampi abbohārikaṃ, sammādiṭṭhikule jāyamānāpi cakkhuvikalena buddhasaṅgharatanānaṃ adassanaṃ, sotavikalena dhammasavanatopi hāyati eḷamūgādibhāvena kusalasamādānā na honti. Aṅgasampannepi micchādiṭṭhibhāvena dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāparikkhittaṃ sabbajanānaṃ nayanarasāyatanabhūtaṃ sabbaññubuddhampi disvā pasādasommena cakkhunā oloketabbampi na maññanti manopadosavaseneva yugaggāhā hutvā yamakapāṭihāriyakālādīsu anekepi micchādiṭṭhino mahāniraye uppajjanti. Evaṃ kusalūpapattikhaṇasampattipi dullabhāyeva.

‘‘Dullabhañca manussattaṃ, buddhuppādo ca dullabho;

Dullabhā khaṇasampatti, saddhammo paramadullabho’’ti.

Imissā gāthāya attho vuttoyeva.


这是完整的简体中文翻译：
现到了解说这首偈颂的时候。其中"人身难得"是说，人的状态确实难得，人身难得应从瞎眼龟的譬喻等来理解。据说有一个农夫在恒河边耕种三年，一无所获，把犁头折成两半扔进恒河，两片犁头被河水冲走，一片上游一片下游，这样经过很长时间后，两片犁头又在一起合为一体。正在这时，每过百年千年才浮出水面一次的瞎眼龟，在浮出水面的瞬间，它的脖子正好套在两片犁头之间。这个时机确实难得。同样，人身也确实难得。如是，未得人身而只在地狱、饿鬼、阿修罗、畜生界轮回，连抬头都做不到的众生，有的在地狱受苦一佛时期、两佛时期、三佛时期、四佛时期、一阿僧祇劫，其数量超出计算范围。同样，在饿鬼、阿修罗、畜生界中，以极小身形，只有芝麻籽、芥子籽的四分之一、五分之一、六分之一、七分之一、八分之一大小，只能栖息在手指尖那么大的地方的极小众生，其数量也超出计算范围。除了具有神通的人，谁能计算它们？他们因愚痴连黑白月也不知道，即使数百数千佛出世，也未曾听闻"佛陀"之声而度过。如是人身确实难得。
即使获得人身，佛陀出世的时期也极难得。即使在佛陀出世时期，成为正见者所获得的善机也确实难得，因为说正法者难得，即使有说法者，因根器不全而闻法也难得。应知像这样的种种人身等善机确实难得。"善机难得"是说，获得善法的机缘确实难得。如是，在边地、无色界、无想天、畜生、饿鬼、地狱时，或在中土也因眼等根不全，或虽诸根具足却持邪见，都无法获得善机。生在边地的人只喜好杀生等十不善业道，性情暴戾，不知三宝功德。无色界众生因无法听闻他人教导，甚至无法证得预流道果，也得不到见佛等机缘。至于无想天、畜生、饿鬼、地狱时期，即使是已圆满波罗蜜的众生也无法修行。即使出生在正见家庭，眼根不全则见不到佛宝僧宝，耳根不全则闻不到法，哑巴等状态则不能受持善法。即使诸根具足，因邪见而见到具足三十二大人相、八十种随形好、光明照耀、为一切人眼中甘露的正等觉者，也不以净信之眼观看，反而因心生嗔恨而执持邪见，如在双神变等时期，许多邪见者往生大地狱。如是善机确实难得。
"人身难得佛难遇，善时难得法难闻。"
这首偈颂的含义已经说完。


Iti sāgarabuddhittheraviracite sīmavisodhane

Pakiṇṇakakaṇḍo nāma pañcamo paricchedo.

Evaṃ satthuparinibbānato vassasataccayena patiṭṭhite isinā kāritattā’ isinagara’nti laddhanāme dvattapādibhūpālānaṃ nivāsaṭṭhānabhūte sīrikhettanagare erāvatiyā nadiyā pārimatīrabhūte pabbatasānumhi patiṭṭhitassa kañcanavaramahāthūpassa dāyakassa satvivamahādhammarañño kāle sāsanassa dvisahassasatādhikaekatiṃsatime vasse sāsane paṭiladdhasaddhānaṃ kulaputtānaṃ mahājānikaraṇavasena vimativinodaniyā vuttavacanaṃ saddayuttiatthayuttivasena sādhukaṃ avicinitvā nadiyā udakukkhepaṃ akatvā upasampadā kammassa kāritattā sāsane parājayamāpanne kulaputte upārambhakaraṇavasena sīmavipattihārako sīmasampattippakāsako gantho pavattati.

Ettāvatā ca sirikhettanagaragocaragāmena satvivamahādhammarājagurubhūtena mahāveyyākaraṇena tipiṭakadharena’saddhammakovido’ti pākaṭa nāmadheyyena mahātherena upajjhāyo hutvā paññādhipatīnaṃ nivāsabhūte pacchimajinacakkasāsanavare vāsigaṇācariyena gaṇavācakena vinayadharena mahāsāminā ca, rājagurunā tipiṭakanāgattherena ca ācariyo hutvā vejjakammajaṅghapesanakammādivasena anesanaṃ pahāya sammā ājīvena visuddhājīvehi saṅghagaṇehi kārakasaṅghā hutvā sirikhettanagarassa dakkhiṇadisābhāge dīghapabbatasānumhi erāvatiyā nadiyā tīre vālikapuḷine sīmāpekkhāya saha udakukkhepaṃ katvā pavattāya udakukkhepasīmāya dasadhā byañjanavipattiṃ akatvā ṭhānārahena ñatticatutthena kammena upasampadāya vīsativassena sāgarabuddhīti garūhi gahitanāmadheyyena bhikkhunā racito sāsanavipattihārako sīmavisodhanī nāma gantho samatto.

Ettāvatā vibhattā hi, sappabhedappavattikā;

Sīmavisodhanīhesā, nipuṇā sādhucintitā.

Sirikhettāti paññāte, pure aparanāmake;

Dakkhiṇeyyadisābhāge, uccanena katālaye.

Vasanto bhikkhu nāmena, sāgarabuddhīti vissuto;

Puṇṇe vīsativassamhi, ganthoyaṃ sādhucintito.

Mayāyaṃ racito gantho, niṭṭhappatto anākulo;

Evaṃ pāṇinaṃ sabbe, sīghaṃ sijjhantu saṅkappā.

Yāva buddhotināmampi lokajeṭṭhassa tādino;

Tāva tiṭṭhatu yaṃ gantho, sāsane hārayaṃ tamaṃ.

Uddhaṃ yāva bhavaggā ca, adho yāva avīcito;

Samantā cakkavāḷesu, ye sattā pathavīcarā.

Tepi sabbe mayā hontu, samasamavipākino;

Ciraṃ jīvatu no rājā, sāsanassa ujjotako.

Dibbanto rājadhammena, arogo saha ñātibhi;

Anena puññakammena, bhaveyyaṃ jātijātiyaṃ.

Sāsanaṃ jotayantova, sakyaputtassa sāsane;

Yadā nassati saddhammo, andhībhūto mahītale;

Devaloke tadā hessaṃ, tusite ṭhānamuttameti.

Sīmavisodhanī niṭṭhitā.


这是完整的简体中文翻译：
这是由海智长老所著《界限清净》中
第五章杂项品。
如是在导师般涅槃后一百年，在因仙人建造而得名"仙人城"，作为德瓦塔帕等王的居住处的吉祥城（室利谢底城），在伊洛瓦底河对岸山麓建立的金色殊胜大塔的施主，是萨特维瓦大法王时期，在佛教二千三十一年，因令获得信仰的善男子蒙受大损失，未善加考察《疑惑消除》中所说的文句是否合乎文法和义理，未作河水界标记而授具足戒，导致教法衰败，善男子受诽谤，因此有这部破除界限过失、显明界限圆满的著作流传。
至此，这部由吉祥城（室利谢底城）境内村庄出身，为萨特维瓦大法王之师，大文法家，持三藏，以"正法通达者"闻名的大长老为戒师，在般若为主的住处，后期佛陀教法中，由住众导师、诵经师、持律师大沙弥和王师三藏龙长老为阿阇黎，舍弃医术、送信等非法活命，以正命为生的清净僧众作为作法僧团，在吉祥城南方长山山麓伊洛瓦底河岸沙滩上，为求结界而作水界标记，在已作水界标记的界内，不犯十种文句过失，以适合之处的白四羯磨受具足戒满二十年，被师长取名为海智的比丘所著、能除教法过失的《界限清净》完毕。
至此分别已说，具诸支分转，
此界限清净，细密善思惟。
吉祥城著名，别名所不知，
南方高处造，住处甚庄严。
比丘名海智，二十年圆满，
此论善思惟，著作已告成。
我造此著作，完成无混乱，
愿诸众生愿，速得成就满。
乃至世间尊，佛陀之名在，
愿此论住世，除暗显教法。
上至有顶天，下至无间狱，
周遍轮围内，所有地行众。
愿彼等众生，平等得善果，
愿我王长寿，光显于教法。
以王法照耀，无病眷属俱，
以此功德力，愿我生生世。
常显佛子教，正法若灭时，
世间成黑暗，我愿生兜率，
住彼最胜处。
《界限清净》竟。




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