9. Iddhipādavibhaṅgo · 9. 神足分别义注
9. Iddhipādavibhaṅgo九、神足分别
1. Suttantabhājanīyavaṇṇanā
一、经文分解详释
§431
431. Idāni tadanantare iddhipādavibhaṅge cattāroti gaṇanaparicchedo. Iddhipādāti ettha ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontītipi iddhi. Paṭhamenatthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Dutiyenatthena iddhiyā pādoti iddhipādo; pādoti patiṭṭhā, adhigamupāyoti attho. Tena hi yasmā uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā pādoti vuccati. Evaṃ tāva ‘‘cattāro iddhipādā’’ti ettha attho veditabbo.
431. 现在在谈及强力之根的分析时，说有四个，即统计与分别。所谓强力之根，旨在说此处“强力”意指心意起发，产生力量之意。众生因之强盛旺盛，有拔起拔出的作用，故称为力量。第一义谓力量即为此根，名为强力之根，即力量之基。第二义谓凭力量方能稳固，获得所求，故称为强力之根。因为众生能达到上上特殊称谓的力量，故称为根。如此故今此中以“四强力根”为名，理应了知此义。
Idāni te bhājetvā dassetuṃ idha bhikkhūtiādi āraddhaṃ. Tattha idha bhikkhūti imasmiṃ sāsane bhikkhu. Chandasamādhipadhānasaṅkhārasamannāgatanti ettha chandahetuko chandādhiko vā samādhi chandasamādhi. Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. Padhānabhūtā saṅkhārā padhānasaṅkhārā. Catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Samannāgatanti chandasamādhinā ca padhānasaṅkhārehi ca upetaṃ. Iddhipādanti nipphattipariyāyena vā ijjhanakaṭṭhena ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. Yañhi parato ‘‘iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti vuttaṃ, taṃ iminā atthena yujjati. Iminā nayena sesesupi attho veditabbo. Yatheva hi chandaṃ adhipatiṃ karitvā paṭiladdhasamādhi chandasamādhīti vutto, evaṃ vīriyaṃ…pe… cittaṃ. Vīmaṃsaṃ adhipatiṃ karitvā paṭiladdhasamādhi vīmaṃsasamādhīti vuccati.
现在将其分解并展示，发起者为比库等。在此，比库意为此教法中的比库。所谓拥有欲念、定力及精进四力合成者，此处欲念因缘即为欲念胜过，称为欲念定。欲念是拣择意愿，用以积极从事，随之得成定力。定属于意志所聚的造作，称定造作。为四种成就功德的努力，这即为正勤。所谓合成，意指拥有欲念定以及定造作者乃为四力所具足。强力根即以“努力生根”的说法来说，有此欲念生起，力量旺盛拔除对治恶念，由此诸种善心具足相应依止，定力及诸造作皆依此根建立而成。另有说法称“强力根”为「如实受苦蕴」及「识蕴」等，皆以此义相应。由此理义，这里还须明了后续内容。正如说以欲念为主，得成欲念定，欲念定即为“欲念定”，同理精进、心念等亦然。精进为反复鉴察主导，得成精进定；心念为专注主导，得成心念定。
Idāni chandasamādhiādīni padāni bhājetvā dassetuṃ kathañca bhikkhūtiādi āraddhaṃ. Tattha chandañce bhikkhu adhipatiṃ karitvāti yadi bhikkhu chandaṃ adhipatiṃ chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā samādhiṃ paṭilabhati nibbatteti, evaṃ nibbattito ayaṃ samādhi chandasamādhi nāma vuccatīti attho. Vīriyañcetiādīsupi eseva nayo. Ime vuccanti padhānasaṅkhārāti ettāvatā chandiddhipādaṃ bhāvayamānassa bhikkhuno padhānābhisaṅkhārasaṅkhātacatukiccasādhakaṃ vīriyaṃ kathitaṃ. Tadekajjhaṃ abhisaññūhitvāti taṃ sabbaṃ ekato rāsiṃ katvāti attho. Saṅkhyaṃ gacchatīti etaṃ vohāraṃ gacchatīti veditabbanti attho.
现将欲念定等作为根基分解并展示，由比库等发起。这里说若比库以欲念主导，诸欲念如最大、坚固、先发等已成就获得定，则称得此定为欲念定。同理精进等亦以此类推。这四力称为定造作，即已生起欲力的比库所造作的，与四功德行事相应的精进。所谓“一处集聚”则是指将此完全凝聚的状态。所谓“数目得成”即称数量，这意指取法规律。
§433
433. Idāni ‘‘chandasamādhipadhānasaṅkhāro’’ti etasmiṃ padasamūhe chandādidhamme bhājetvā dassetuṃ tattha katamo chandotiādi āraddhaṃ. Taṃ uttānatthameva.
433. 此处“欲念定造作”即在此词组里分解欲念等之义，何为欲念等及其他处，发起者在此将予说明。此义与前述相同。
Upeto hotīti iddhipādasaṅkhāto dhammarāsi upeto hoti. Tesaṃ dhammānanti tesaṃ sampayuttānaṃ chandādidhammānaṃ. Iddhi samiddhītiādīni sabbāni nipphattivevacanāneva. Evaṃ santepi ijjhanakaṭṭhena iddhi. Sampuṇṇā iddhi samiddhi; upasaggena vā padaṃ vaḍḍhitaṃ. Ijjhanākāro ijjhanā. Samijjhanāti upasaggena padaṃ vaḍḍhitaṃ. Attano santāne pātubhāvavasena labhanaṃ lābho. Parihīnānampi vīriyārambhavasena puna lābho paṭilābho; upasaggena vā padaṃ vaḍḍhitaṃ. Pattīti adhigamo. Aparihānavasena sammā pattīti sampatti. Phusanāti paṭilābhaphusanā. Sacchikiriyāti paṭilābhasacchikiriyāva. Upasampadāti paṭilābhaupasampadā evāti veditabbā.
所谓“依止”是说强力之根名为法的聚合体而依止之。这里所指的法是与欲念等法相应。强力、成就等都是名词性的表现形式。在此皆使用“实力”的说法。因缘具备时即称力量。力量完备；藉助词头而名称增益。引起力量之形态谓之引起。即借助词头使名称增加。自身身心结果显现，此为所获报。有丧失时以精进努力重得，则称获回；词头以此名加增。获得谓达到。未失前提条件下，谓正确获得即圆满。触及是指丧失后复得。实现是真正复得。达到上座之意即为复得。
Tayābhūtassāti tena ākārena bhūtassa; te chandādidhamme paṭilabhitvā ṭhitassāti attho. Vedanākkhandhotiādīhi chandādayo anto katvā cattāropi khandhā kathitā. Te dhammeti te cattāro arūpakkhandhe; chandādayo vā tayo dhammetipi vuttaṃ. Āsevatītiādīni vuttatthāneva. Sesaiddhipādaniddesesupi imināva nayena attho veditabbo.
「由此『存在』者，谓以此形相之存在；是诸心欲及诸法，得其所依而立故名。所谓感受蕴等五蕴者，是将心欲等终结后所说，及后所说之四蕴：此中诸法者，谓是四无色蕴；心欲等三法亦说如是。而『嗜欲』诸词，乃于彼处所得之义。及『贪欲』诸词依此理亦当了解。余余根本觉支之阐述，皆应依此引法体用以会通其义。」
Ettāvatā kiṃ kathitanti? Catunnaṃ bhikkhūnaṃ matthakappattaṃ kammaṭṭhānaṃ kathitaṃ. Eko hi bhikkhu chandaṃ avassayati; kattukamyatākusaladhammacchandena atthanipphattiyaṃ sati ‘ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane bhāro’ti chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbatteti. Eko vīriyaṃ avassayati. Eko cittaṃ, eko paññaṃ avassayati. Paññāya atthanipphattiyaṃ sati ‘ahaṃ lokuttaradhammaṃ nibbattessāmi , natthi mayhaṃ etassa nibbattane bhāro’ti paññaṃ jeṭṭhakaṃ paññaṃ dhuraṃ paññaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbatteti.
「到底所说为何？是说四比库所守之根本修行法门。其一比库专执心欲，即以欲生不善法之心欲为本，因正念而生思惟‘我将生起出世法，不为我有此生起之重’，于是弃旧心欲，摒疼故心欲，断前进心欲，遂生出世法。其二比库专执精进。其三专执心。其四专执慧。于慧之所生思惟，亦生起‘我将生出世法，不为我有此重’之念，因故舍旧慧，断愚慧，弃先行慧，遂生出世法。」
Kathaṃ? Yathā hi catūsu amaccaputtesu ṭhānantaraṃ patthetvā vicarantesu eko upaṭṭhānaṃ avassayi, eko sūrabhāvaṃ, eko jātiṃ, eko mantaṃ. Kathaṃ? Tesu hi paṭhamo ‘upaṭṭhāne appamādakāritāya atthanipphattiyā sati labbhamānaṃ lacchāmetaṃ ṭhānantara’nti upaṭṭhānaṃ avassayi. Dutiyo ‘upaṭṭhāne appamattopi ekacco saṅgāme paccupaṭṭhite saṇṭhātuṃ na sakkoti; avassaṃ kho pana rañño paccanto kuppissati; tasmiṃ kuppite rathadhure kammaṃ katvā rājānaṃ ārādhetvā āharāpessāmetaṃ ṭhānantara’nti sūrabhāvaṃ avassayi. Tatiyo ‘sūrabhāvepi sati ekacco hīnajātiko hoti; jātiṃ sodhetvā ṭhānantaraṃ dadantā mayhaṃ dassantī’ti jātiṃ avassayi. Catuttho ‘jātimāpi eko amantanīyo hoti; mantena kattabbakicce uppanne āharāpessāmetaṃ ṭhānantara’nti mantaṃ avassayi. Te sabbepi attano attano avassayabalena ṭhānantarāni pāpuṇiṃsu.
「云何？譬如四非亲生子于站立之处，游行时，依次现四种变易状相：一者守护者；二者香气；三者出生；四者召唤。云何现四者？初者‘守护时因失念所致于他人所在之间’是守护者。次者‘守护虽有失念，然遇争斗难以护持，恐国王震怒，乃于国王挚爱处竭力遏阻’是香气。第三者‘于香气中多有劣生者，出生于守护之地，现于我前’是出生。第四者‘出生亦有一召唤者，至召唤时兴起，护送致国王前’是召唤。诸者各乎其力，得其所在之处。」
Tattha upaṭṭhāne appamatto hutvā ṭhānantaraṃ patto viya chandaṃ avassāya kattukamyatākusaladhammacchandena atthanibbattiyaṃ sati ‘ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane bhāro’ti chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo, raṭṭhapālatthero (ma. ni. 2.293 ādayo) viya. So hi āyasmā chandaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi. Sūrabhāvena rājānaṃ ārādhetvā ṭhānantaraṃ patto viya vīriyaṃ jeṭṭhakaṃ vīriyaṃ dhuraṃ vīriyaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo, soṇatthero (mahāva. 243) viya. So hi āyasmā vīriyaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.
「其时守护未失念，得着所在，犹如专执心欲，因欲生不善心欲故，生思惟‘我将生出世法，无对此生重负’，故舍旧心欲，断厌弃心欲，弃先行心欲，遂生出世法者，如长老曰：此比库专断执舍其心欲，乃生出世法。譬如国王宠爱之所竭力遏阻，诸为之修行者亦复如是，专执精进者断舍精进，弃愚精进，弃先行精进，遂生出世法者，如长老一比库专断舍其精进，便生出世法。」
Jātisampattiyā ṭhānantaraṃ patto viya cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo, sambhūtatthero viya. So hi āyasmā cittaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi. Mantaṃ avassāya ṭhānantarappatto viya vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo, thero mogharājā viya. So hi āyasmā vīmaṃsaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.
「于出生相得着所在，犹如专执心，专断舍其心，弃愚心，断除先行心，遂生出世法者，如长老所说之理。又于召唤相处，得着所在，如专执慧，断舍慧，舍愚慧，弃先行慧，遂生出世法者，如长老比库即于智慧思惟逮得此理。是比库专执慧故，生出世法。」
Ettha ca tayo chandasamādhipadhānasaṅkhārasaṅkhātā dhammā iddhīpi honti iddhipādāpi. Sesā pana sampayuttakā cattāro khandhā iddhipādāyeva. Vīriyacittavīmaṃsasamādhipadhānasaṅkhārasaṅkhātāpi tayo dhammā iddhīpi honti iddhipādāpi. Sesā pana sampayuttakā cattāro khandhā iddhipādāyeva. Ayaṃ tāva abhedato kathā.
「于此三者——心欲、精进、心、慧，乃以专心修持根本三昧觉之诸法，故能成为神通基也。余者诸有漏五蕴，唯以诸根本觉支为神通基。又于精进、心、慧专心修持三昧觉之诸法，亦能成为神通基。余者诸有漏五蕴，唯以诸根本觉支为神通基。此为不可分异之理也。」
Bhedato pana ‘chando’ iddhi nāma. Chandadhurena bhāvitā cattāro khandhā chandiddhipādo nāma. Samādhi padhānasaṅkhāroti dve dhammā saṅkhārakkhandhavasena chandiddhipāde pavisanti; pāde paviṭṭhātipi vattuṃ vaṭṭatiyeva. Tattheva ‘samādhi’ iddhi nāma. Samādhidhurena bhāvitā cattāro khandhā samādhiddhipādo nāma. Chando padhānasaṅkhāroti dve dhammā saṅkhārakkhandhavasena samādhiddhipāde pavisanti; pāde paviṭṭhātipi vattuṃ vaṭṭati eva. Tattheva ‘padhānasaṅkhāro’ iddhi nāma. Padhānasaṅkhārabhāvitā cattāro khandhā padhānasaṅkhāriddhipādo nāma. Chando samādhīti dve dhammā saṅkhārakkhandhavasena padhānasaṅkhāriddhipāde pavisanti; pāde paviṭṭhātipi vattuṃ vaṭṭati eva. Tattheva ‘vīriyaṃ’ iddhi nāma, ‘cittaṃ’ iddhi nāma, ‘vīmaṃsā’ iddhi nāma…pe… pāde paviṭṭhātipi vattuṃ vaṭṭati eva. Ayaṃ bhedato kathā nāma.
依照区分，所谓“渴爱”即是神通。以渴爱之根滋养而生的四蕴称为“渴爱神通基”。所谓“禅定正勤”蕴聚，即有二法作为行蕴块中，进入神通基；进入之后亦如轮回地转动。在此，称此为“禅定神通”。以禅定之根滋养而生的四蕴称为“禅定神通基”。以渴爱正勤蕴聚，即有二法如行蕴块那样进入禅定神通基；进入之后亦如轮回般地转动。在此，称此为“正勤蕴聚神通”。以正勤蕴聚而生的四蕴称为“正勤蕴聚神通基”。渴爱、禅定二法以行蕴块为依止进入正勤蕴聚神通基；进入之后仍如轮回转动。依此，称“精进”为神通，“心”为神通，“审察”为神通……皆是在进入之后如轮回般地运转。这就是所谓区分之说。
Ettha pana abhinavaṃ natthi; gahitameva vibhūtadhātukaṃ kataṃ. Kathaṃ? Chando, samādhi, padhānasaṅkhāroti ime tayo dhammā iddhīpi honti iddhipādāpi. Sesā sampayuttakā cattāro khandhā iddhipādāyeva. Ime hi tayo dhammā ijjhamānā sampayuttakehi catūhi khandhehi saddhiṃyeva ijjhanti, na vinā. Sampayuttakā pana cattāro khandhā ijjhanakaṭṭhena iddhi nāma honti, patiṭṭhānaṭṭhena pādo nāma. ‘Iddhī’ti vā ‘iddhipādo’ti vā na aññassa kassaci adhivacanaṃ, sampayuttakānaṃ catunnaṃ khandhānaṃyeva adhivacanaṃ. Vīriyaṃ, cittaṃ, vīmaṃsāsamādhipadhānasaṅkhāroti tayo dhammā…pe… catunnaṃ khandhānaṃyeva adhivacanaṃ.
此处并无新异，仅是取现成的能力根本而说。怎么说呢？渴爱、禅定、正勤这三法乃是神通，亦即神通基。余下相应的四蕴正是神通基的组成。三法恰好相合连结于四蕴中，彼此相依不可分离。相应的四蕴，凭借燃料而称为神通，依托而称为正足。无论称“神通”，或称“神通基”，都无他说，特指相依的四蕴。精进、心、审察、禅定及正勤蕴聚，皆为这四蕴的专有名称。
Apica pubbabhāgo pubbabhāgo iddhipādo nāma; paṭilābho paṭilābho iddhi nāmāti veditabbo. Ayamattho upacārena vā vipassanāya vā dīpetabbo. Paṭhamajjhānaparikammañhi iddhipādo nāma, paṭhamajjhānaṃ iddhi nāma. Dutiyatatiyacatutthaākāsānañcāyatana, viññāṇañcāyatanaākiñcaññāyatananevasaññānāsaññāyatanaparikammaṃ iddhipādo nāma, nevasaññānāsaññāyatanaṃ iddhi nāma. Sotāpattimaggassa vipassanā iddhipādo nāma, sotāpattimaggo iddhi nāma. Sakadāgāmi, anāgāmi, arahattamaggassa vipassanā iddhipādo nāma, arahattamaggo iddhi nāma. Paṭilābhenāpi dīpetuṃ vaṭṭatiyeva. Paṭhamajjhānañhi iddhipādo nāma, dutiyajjhānaṃ iddhi nāma; dutiyajjhānaṃ iddhipādo nāma, tatiyajjhānaṃ iddhi nāma…pe… anāgāmimaggo iddhipādo nāma, arahattamaggo iddhi nāma.
前半部分与后半部分均称为神通基；所得所得均称神通。此意应当以热用或观照方式加以释明。初禅修习阶段称为神通基，初禅称为神通；第二、第三、第四禅乃至无限界、意识界、无想无无想界及无分别处的修习，称为神通基，无分别处称为神通。渐入须陀洹果位的观照称为神通基，须陀洹果道称为神通。入斯陀含、阿那含、阿拉汉果位的观照称为神通基，阿拉汉道称为神通。凭此所得得以启达。初禅即神通基，第二禅即神通；第二禅即神通基，第三禅即神通……阿那含果道即神通基，阿拉汉道即神通。
Kenaṭṭhena iddhi? Kenaṭṭhena pādoti? Ijjhanakaṭṭheneva iddhi. Patiṭṭhānaṭṭheneva pādo. Evamidhāpi iddhīti vā pādoti vā na aññassa kassaci adhivacanaṃ, sampayuttakānaṃ catunnaṃ khandhānaṃyeva adhivacananti. Evaṃ vutte pana idamāhaṃsu – catunnaṃ khandhānameva adhivacanaṃ bhaveyya, yadi satthā parato uttaracūḷabhājanīyaṃ nāma na āhareyya. Uttaracūḷabhājanīye pana ‘‘chandoyeva chandiddhipādo, vīriyameva, cittameva, vīmaṃsāva vīmaṃsiddhipādo’’ti kathitaṃ. Keci pana ‘‘iddhi nāma anipphannā, iddhipādo nipphanno’’ti vadiṃsu. Tesaṃ vacanaṃ paṭikkhipitvā iddhīpi iddhipādopi ‘nipphanno tilakkhaṇabbhāhato’ti sanniṭṭhānaṃ kataṃ. Iti imasmiṃ suttantabhājanīye lokiyalokuttaramissakā iddhipādā kathitāti.
为何称为神通？为何称为正足？以燃料为神通，以依托为正足。如此称神通与正足，乃无他别，正是相依的四蕴之特称。正如所说，唯当称为四蕴的专名，如若非佛所教导此最高终极，唯称其为四蕴便足矣。关于高之终极说，诸说云“神通名为不现，神通基显著现起”，本注斥此谓，立论为“神通与神通基皆为已现、三相具足”之诸法彰显，指出此即世俗与出世间神通基理的言说。
Suttantabhājanīyavaṇṇanā. · 经教分法注释。
2. Abhidhammabhājanīyavaṇṇanā
二、阿毗达摩解说
§444
444. Abhidhammabhājanīyaṃ uttānatthameva. Nayā panettha gaṇetabbā. ‘‘Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’ti vuttaṭṭhānasmiñhi lokuttarāni cattāri nayasahassāni vibhattāni. Vīriyasamādhiādīsupi eseva nayo. Tathā uttaracūḷabhājanīye chandiddhipāde cattāri nayasahassāni vibhattāni, vīriyacittavīmaṃsiddhipāde cattāri cattārīti sabbānipi aṭṭhannaṃ catukkānaṃ vasena dvattiṃsa nayasahassāni vibhattāni. Evametaṃ nibbattitalokuttarānaṃyeva iddhipādānaṃ vasena dvattiṃsanayasahassappaṭimaṇḍitaṃ abhidhammabhājanīyaṃ kathitanti veditabbaṃ.
第四四四、阿毗达摩解说为甚深义理。此处应当确定如下：『依渴爱禅定正勤蕴聚而成之神通基』，于所论中称为最高出世间神通，划分为四万诸法。于精进、禅定等亦同理分类。于最高终极解说中，对于渴爱神通基，划分四万诸法；对于精进、心、审察及禅定神通基，共计三十四万二千余法。由此可知，此乃出世间神通基蕴诸法，以三十四万二千法为量的阿毗达摩解说。
3. Pañhāpucchakavaṇṇanā
三、问答部分释义
§462
462. Pañhāpucchake pāḷianusāreneva iddhipādānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana sabbepete appamāṇaṃ nibbānaṃ ārabbha pavattito appamāṇārammaṇā eva, na maggārammaṇā; sahajātahetuvasena pana maggahetukā, na maggādhipatino. Cattāro hi adhipatayo aññamaññaṃ garuṃ na karonti. Kasmā? Sayaṃ jeṭṭhakattā. Yathā hi samajātikā samavayā samathāmā samasippā cattāro rājaputtā attano attano jeṭṭhakatāya aññamaññassa apacitiṃ na karonti, evamimepi cattāro adhipatayo pāṭiyekkaṃ pāṭiyekkaṃ jeṭṭhakadhammatāya aññamaññaṃ garuṃ na karontīti ekanteneva na maggādhipatino. Atītādīsu ekārammaṇabhāvepi na vattabbā. Nibbānassa pana bahiddhādhammattā bahiddhārammaṇā nāma hontīti. Evametasmiṃ pañhāpucchake nibbattitalokuttarāva iddhipādā kathitā. Sammāsambuddhena hi suttantabhājanīyasmiṃyeva lokiyalokuttaramissakā iddhipādā kathitā, abhidhammabhājanīyapañhāpucchakesu pana lokuttarāyevāti. Evamayaṃ iddhipādavibhaṅgopi teparivaṭṭaṃ nīharitvāva dassitoti.
462. 关于问答部分，应当依照巴利文原文的顺序理会，了解如来神足通的善法因缘。就所缘境而言，一切境界合成，涅槃乃无量、无量生起而流转，正因无量境界而现，不是由道境界而生。因道理自然而生，但非为道之主宰。四位主宰彼此之间并不彼此轻慢，何故？彼此皆尊重年长者。正如同族出身，同为一族，平等亲密，四位王子彼此尊重其年长身份，彼此之间无轻慢，诸如此四主宰以长幼次第互重彼此，绝非道之主宰。且过往根本境界亦不可违背。涅槃之性既非内在法，又非外在景象，而是名为外在的生起境界。因此，于此问答部分，阐述了世间出世间的如来神足通。由正觉者教法启示，即仅在世俗法部分说出其世间与出世间分别的神足通，法句部分的问答，则仅在出世间部分阐说。由是来看，如来神足之分解正如三重圆环展开一般，显现如是。
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