Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo.
或者值得将一切所有物从远方拿来此处供献为可供献的，
Ñ(VII,95): Or alternatively, all kinds of property, even when the bringer comes (āgantvā) from far away, can be given (hunitabba) here, thus the Community 'can be given to' (āhavanīya);
Sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo.
或者亦说值得为帝释等所供养，故为可供献的，
Ñ: or it is fit to be given to by Sakka and others, thus it 'can be given to'.
Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi,
像诸婆罗门称火为可供献者，
Ñ: And the brahmans' fire is called 'to be given (sacrificed) to' (āhavanīya),
yattha hutaṃ mahapphalanti tesaṃ laddhi.
因为他们觉得如是供祭，可以得大果报。[PTS 220]
Ñ: for they believe that what is sacrificed to it brings great fruit. [220]
Sace hutassa mahapphalatāya āhavanīyo,
如果是因供献者（施者）获得大果为可供献者，
Ñ: But if something is to be sacrificed to for the sake of the great fruit brought by what is sacrificed to it,
saṅghova āhavanīyo.
则唯有僧伽为可供献者；
Ñ: then surely the Community should be sacrificed to;
Saṅghe hutañhi mahapphalaṃ hoti.
因为供献僧伽能成大果故。
Ñ: for what is sacrificed (given) to the Community has great fruit,
Yathāha –
即所谓：
Ñ: according as it is said:
‘‘Yo ca vassasataṃ jantu, aggiṃ paricare vane;
若人一百年，
事火于林中，
Ñ: 'Were anyone to serve the fire
Out in the woods a hundred years,
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;
不如须臾间，
供养修己者，
Ñ: And pay one moment's homage too
To men of self-development,
Sāyeva pūjanā seyyo, yañce vassasataṃ huta’’nti. (dha. pa. 107);
彼如是供养，
胜祭祠百年。
Ñ: His homage would by far excel
His hundred years of sacrifice' (Dh. 107).
Tadetaṃ nikāyantare āhavanīyoti padaṃ idha āhuneyyoti iminā padena atthato ekaṃ.
这一句在其它部派（即说一切有部）用「可供献者」（āhavanīyo），此部（上座部）用「可供养者」（āhuneyyo），这两句的意义是一样的，
Ñ: And the word āhavanīya ('to be sacrificed to'), which is used in the schools, is the same in meaning as this word āhuneyya ('fit for gifts') used here.
Byañjanato panettha kiñcimattameva nānaṃ.
不过文句稍有一点不同而已。
Ñ: There is only the mere trifling difference of syllables.
Iti āhuneyyo.
这便是「可供养者」的意义。
Ñ: So it is 'fit for gifts'.
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