..续本文上一页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.
注释：
一：见一九二六年哥仑坡版巴利文《法句经》第十二章第四节。
二：见一九二九年哥仑坡版巴利文《长部经》第二集第六十二页。
三：巴利文 Tathagata之字义，是“来到真理之人”，亦即“发现真理之人”。佛自称或称他佛时，通常用此名词。
四：见巴利文《法句经》第二十章第四节。
五：巴利文 Sangha 之字义是社团，但在佛教中专只和合僧团而言，亦即僧字的本义。佛法僧总称三皈依或三宝。
六：见一九二九年哥仑坡版巴利文《长部经》第二集第六十二页。
七：见一九二九年哥仑坡版巴利文《增支部经》第一一五页。
八：见巴利文《中部经》第四十七经 Vimamsaka Sutta(译者注：约相当于汉译《中阿含经》第一八六求解经)。
九：五盖为(一)贪欲，(二)嗔恚，(三)睡眠，(四)掉举，(五)疑。
十：见一九二九年哥仑坡版巴利文《长部经》第二集第九十五页及同版《增支部经》第二三九页。
十一：摩诃毗罗是耆那教创始人，与佛陀同时，可能较佛年龄稍大些。
十二：见巴利文《中部经》第五十六优婆离经。
十三：见阿育王石诰第十二篇。
十四：印度陶工的棚屋大都宽敞而清静。巴利文佛典中，常有佛及苦行头陀等出家人游方时，在陶工棚屋中度夜之记载。
十五：这里值得注意的是：佛叫这出家人做比丘——佛教僧侣。由下文可知，其实并不是佛教僧团的一员，因他要求佛准许他参加僧团。也许在佛世，比丘一词也可用于他教的苦行头陀，再不然就是佛对这名词的使用并不严格。比丘的意思是乞者、乞食之人。也许，佛在此用比丘一词，乃是指它的原始字义。可是今日比丘一词已仅限用于佛教僧众，尤以上座部国家如斯里兰卡、缅甸、泰国、柬埔寨、及七打更等地为然。
十六：请参阅第三圣谛章。
十七：此字巴利原文为 Avuso，意即朋友，在平辈中这也是一项尊称。但是弟子们从不用此称呼佛，而用 Bhante 一词，意思略近于长者，师尊。佛世僧团的僧众都互称 Avuso。但佛灭前，曾训令年幼的僧人称呼年长的为 Bhante (师尊)或 Ayasma(大德)，而年长的僧人则应称年轻的为 Avuso(见一九二九年哥仑坡版巴利文《长部经》第二集第九十五页)。此项称谓至今仍(在小乘国家)沿用不衰。
十八：印度牛群可在大街上逍遥漫步，是众所皆知之事。从本文看来，这项传统盖由来已久。但一般说，来这些牛都是驯牛，而非危险的野牛。
十九：阿罗汉是已从各种污染不净法如贪欲、嗔恚、不善欲、无明、贡高、我慢等得到解脱之人。他已得四果，亲证涅槃，充满了智慧、慈悲以及其他清净高尚的品性。弗加沙在当时已得到三果，名为阿那含(不还)。二果叫斯陀含(一来)，初果叫须陀洹(预流)。
二十：杰勒鲁普( Karl Gjellerup )氏所著之“朝圣者卡玛尼塔”一书，似系受弗加沙故事的影响而作。
二十一：见一九五零年山提尼克坦版无著之阿毗达摩集论第六页, 。
二十二：几容洛易氏( Edith Ludowyk-Gyomroi)曾著有“奇迹在早期巴利文学中所扮的角色”一文，对此论题作过一番探讨，惜此论文尚未出版。同著者在锡兰大学评论杂志第一卷第一期(一九四三年四月)第七十四页以次，亦有一文就同一论题予以发挥。可参阅。
二十三：此处巴利文原字为 Saddha ，但其意义则为通俗的礼拜、信仰、相信等义。
二十四：见巴利文学会版《杂部经》第二集第一一七页。
二十五：见同书第三集第一五二页。
二十六：见巴利文学会版《杂部经》第五集第四二三页；第三集一零三页；及同版《中部经》第三集第十九页。
二十七：见同书第五集第四二二页。
二十八：见巴利文《中部经》第九十五经 Canki Sutta。
二十九：见巴利文学会版《小部经》经集第一五一页。( V.798 )
三十：见巴利文《中部经》第三十八经( Mahatanhasankhya Sutta )。(译者注：约相当于汉译《中阿含经》第二零一嗏帝经。)
三十一：见同书第一集第二六零页(巴利文学会版)。
三十二：见巴利文《中部经》第一集第一三四页至一三五页。法字在此之意义，根据巴利文学会版《中部经》觉音疏第二集第一九零页之解释，乃指精神方面之高度成就，亦指纯净之见解及意念。不论此等成就是何等高尚纯净，如有执著，即须放弃。一切恶法之不应执著，更当如何？
三十三：见巴利文学会版《杂部经》第五集第四三七页。
三十四：见巴利《中部经》第六十三 Cula Malunkya Sutta(译者注：约相当于汉译《中阿含经》第二二一箭喻经)。
三十五：意即双方都是自由的。任何一方对于对方均无任何义务。
三十六：关于四谛的详细解释，请看以后四章。
三十七：佛这番训诫，似乎对鬘童子产生了预期作用。因为在其他经中曾有他再度向佛求法，接著成为阿罗汉的记载。见一九二九年哥仑坡版巴利文《增支部经》第三四五至三四六页。
《佛陀的启示 第一章 佛教的宗教态度 Chapter I· The Buddhist Attitude of Mind》全文阅读结束。