..續本文上一頁ddha to admit him into the Order, Perhaps in the days of the Buddha the term ”bhikkhu” was used at times even for other ascetics indiscriminately, or the Buddha was not very strict in the use of the term. Bhikkhu means” mendicant” one who begs food” and perhaps it was used here in its literal and original sense. But today the term ”bhikkhu” is used only of Buddhist monks, especially in Theravāda countries like Ceylon, Burma, Thailand, Cambodia, and in Chittagong.
[16] In the chapter on the third Noble Truth, see p.38.
[17] The term used us Āvuso which mean friend. It is a respectful term of address among equals. But disciples never used this term addressing the Buddha. Instead they use the term Bhante which approximately means ”Sir” or ”Lord”. At the time of the Buddha, the members of his Order of Monks (Sangha) addressed one another as Āvuso ”Friend”. But before his death the Buddha instructed younger monks to address their elders as Bhante ”Sir” or Āyasmā ”Venerable”. But elders should address the younger members by name, or as Āvuso ”Friend”. (D II Colombo, 1929, p. 95). This practice is continued up to the present day in the Sangha.
[18] It is well-known that cows in India roam about the streets. From this reference it seems that the tradition is very cold. But generally these cows are docile and not savage or dangerous.
[19] An Arahant is a person who has liberated himself from all sefilements and impurities such as desire, hatred, ill-will, ignorance, pride, conceit, etc. He has attained the fourth or the highest and ultimate stage in the realization of Nirvāna, and is full of wisdom compassion and such pure and noble qualities. Pukkusāti had attained at the moment only at third stage which is technically called Anāgāmi ”Never-Returner”. The second stage is called Sakadāgāmi ”Once-Returner” and the first stage is called Sotāpanna ”Stream-Entrant”
[20] Karl Gjellerup”s The Pilgrim Kamanita seems to have been inspired by this story of Pukkusāti.
[21] Abhisamuc, p.6
[22] The role of the Miracle in Early Pali Literature by Edith Ludowyk- Gyomroi takes up this subject. Unfortunately this Ph.D. thesis is not yet published. On the same subject see an article by the same author in the Unversity of Ceylon Review, Vol.I, No. I (April, 1943), p. 74 ff
[23] Here the word saddhā is used in its ordinary popular sense of ”devotion, faith, belief”.
[24] S II (PTS), P. 117
[25] Ibid. III, p.152.
[26] E.g. S V, (PTS), p.423; III, p.103; M III (PTS), p. 19.
[27] S V (PTS), p. 422
[28] Canki-sutta, no.95 of M.
[29] Sn (PTS), p. 151 (v.798)
[30] In the Mahātanhāsankhaya-suttu, no. 38 of M.
[31] M I (PTS), p. 260
[32] M I (PTS), pp.134-135. Dhamma here, according to the Commentary, means high spiritual attainments as well as pure views and ideas. Attachment even to these, however high and pure they may be, should be given up; how much more then should it be with regard to evil and bad things. MA II (PTS), p. 109
[33] S V (PTS),p. 437
[34] Cūla-Mālunkya-sutta, no.63 of M.
[35] i.e. both are free and neither is under obligation to the other.
[36] These Four Nobble Truths are explained in the next four chapters.
[37] It seems that this advice of the Budda had the desired effect on Mālunkyaputta, because elsewhere he is reported to have approached the Buddha again for instruction, following which he came an Arahant. A (Colomo, 1929), pp. 345-346; S IV (PTS), p. 72 ff.
注釋：
一：見一九二六年哥侖坡版巴利文《法句經》第十二章第四節。
二：見一九二九年哥侖坡版巴利文《長部經》第二集第六十二頁。
叁：巴利文 Tathagata之字義，是“來到真理之人”，亦即“發現真理之人”。佛自稱或稱他佛時，通常用此名詞。
四：見巴利文《法句經》第二十章第四節。
五：巴利文 Sangha 之字義是社團，但在佛教中專只和合僧團而言，亦即僧字的本義。佛法僧總稱叁皈依或叁寶。
六：見一九二九年哥侖坡版巴利文《長部經》第二集第六十二頁。
七：見一九二九年哥侖坡版巴利文《增支部經》第一一五頁。
八：見巴利文《中部經》第四十七經 Vimamsaka Sutta(譯者注：約相當于漢譯《中阿含經》第一八六求解經)。
九：五蓋爲(一)貪欲，(二)嗔恚，(叁)睡眠，(四)掉舉，(五)疑。
十：見一九二九年哥侖坡版巴利文《長部經》第二集第九十五頁及同版《增支部經》第二叁九頁。
十一：摩诃毗羅是耆那教創始人，與佛陀同時，可能較佛年齡稍大些。
十二：見巴利文《中部經》第五十六優婆離經。
十叁：見阿育王石诰第十二篇。
十四：印度陶工的棚屋大都寬敞而清靜。巴利文佛典中，常有佛及苦行頭陀等出家人遊方時，在陶工棚屋中度夜之記載。
十五：這裏值得注意的是：佛叫這出家人做比丘——佛教僧侶。由下文可知，其實並不是佛教僧團的一員，因他要求佛准許他參加僧團。也許在佛世，比丘一詞也可用于他教的苦行頭陀，再不然就是佛對這名詞的使用並不嚴格。比丘的意思是乞者、乞食之人。也許，佛在此用比丘一詞，乃是指它的原始字義。可是今日比丘一詞已僅限用于佛教僧衆，尤以上座部國家如斯裏蘭卡、緬甸、泰國、柬埔寨、及七打更等地爲然。
十六：請參閱第叁聖谛章。
十七：此字巴利原文爲 Avuso，意即朋友，在平輩中這也是一項尊稱。但是弟子們從不用此稱呼佛，而用 Bhante 一詞，意思略近于長者，師尊。佛世僧團的僧衆都互稱 Avuso。但佛滅前，曾訓令年幼的僧人稱呼年長的爲 Bhante (師尊)或 Ayasma(大德)，而年長的僧人則應稱年輕的爲 Avuso(見一九二九年哥侖坡版巴利文《長部經》第二集第九十五頁)。此項稱謂至今仍(在小乘國家)沿用不衰。
十八：印度牛群可在大街上逍遙漫步，是衆所皆知之事。從本文看來，這項傳統蓋由來已久。但一般說，來這些牛都是馴牛，而非危險的野牛。
十九：阿羅漢是已從各種汙染不淨法如貪欲、嗔恚、不善欲、無明、貢高、我慢等得到解脫之人。他已得四果，親證涅槃，充滿了智慧、慈悲以及其他清淨高尚的品性。弗加沙在當時已得到叁果，名爲阿那含(不還)。二果叫斯陀含(一來)，初果叫須陀洹(預流)。
二十：傑勒魯普( Karl Gjellerup )氏所著之“朝聖者卡瑪尼塔”一書，似系受弗加沙故事的影響而作。
二十一：見一九五零年山提尼克坦版無著之阿毗達摩集論第六頁, 。
二十二：幾容洛易氏( Edith Ludowyk-Gyomroi)曾著有“奇迹在早期巴利文學中所扮的角色”一文，對此論題作過一番探討，惜此論文尚未出版。同著者在錫蘭大學評論雜志第一卷第一期(一九四叁年四月)第七十四頁以次，亦有一文就同一論題予以發揮。可參閱。
二十叁：此處巴利文原字爲 Saddha ，但其意義則爲通俗的禮拜、信仰、相信等義。
二十四：見巴利文學會版《雜部經》第二集第一一七頁。
二十五：見同書第叁集第一五二頁。
二十六：見巴利文學會版《雜部經》第五集第四二叁頁；第叁集一零叁頁；及同版《中部經》第叁集第十九頁。
二十七：見同書第五集第四二二頁。
二十八：見巴利文《中部經》第九十五經 Canki Sutta。
二十九：見巴利文學會版《小部經》經集第一五一頁。( V.798 )
叁十：見巴利文《中部經》第叁十八經( Mahatanhasankhya Sutta )。(譯者注：約相當于漢譯《中阿含經》第二零一嗏帝經。)
叁十一：見同書第一集第二六零頁(巴利文學會版)。
叁十二：見巴利文《中部經》第一集第一叁四頁至一叁五頁。法字在此之意義，根據巴利文學會版《中部經》覺音疏第二集第一九零頁之解釋，乃指精神方面之高度成就，亦指純淨之見解及意念。不論此等成就是何等高尚純淨，如有執著，即須放棄。一切惡法之不應執著，更當如何？
叁十叁：見巴利文學會版《雜部經》第五集第四叁七頁。
叁十四：見巴利《中部經》第六十叁 Cula Malunkya Sutta(譯者注：約相當于漢譯《中阿含經》第二二一箭喻經)。
叁十五：意即雙方都是自由的。任何一方對于對方均無任何義務。
叁十六：關于四谛的詳細解釋，請看以後四章。
叁十七：佛這番訓誡，似乎對鬘童子産生了預期作用。因爲在其他經中曾有他再度向佛求法，接著成爲阿羅漢的記載。見一九二九年哥侖坡版巴利文《增支部經》第叁四五至叁四六頁。
《佛陀的啓示 第一章 佛教的宗教態度 Chapter I· The Buddhist Attitude of Mind》全文閱讀結束。