Visuddhimagga-mahāṭīkā · Visuddhimagga-mahā复注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Visuddhimagga-mahāṭīkā · 《清净道论大疏》
(Paṭhamo bhāgo)（第一部分）
Ganthārambhakathā
经卷开端的讲述
Saddhammaraṃsimālī yo, vineyyakamalākare;
如实言说正法之美，犹如净莲之花绽放；
Vibodhesi mahāmoha-tamaṃ hantvāna sabbaso.
破除最大的无明迷惑，彻底摧毁一切烦恼。
Ñāṇātisayabimbaṃ taṃ, visuddhakaruṇāruṇaṃ;
此法乃智慧无量的明镜，清净、慈悲、光明普照；
Vanditvā nirupaklesaṃ, buddhādiccaṃ mahodayaṃ.
恭敬礼拜此无染法，犹如佛及诸圣贤，光明大盛。
Lokālokakaraṃ dhammaṃ, guṇarasmisamujjalaṃ;
此法照耀天地四方，光辉灿然如德性之光辉；
Ariyasaṅghañca samphullaṃ, visuddhakamalākaraṃ.
圣众团体皆已充满，洁净如莲花绽放之状。
Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;
因礼敬所生的功德，是为珍宝中的至宝；
Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.
一切恶障悉皆消除，我亦因其光明而无畏。
Sampannasīlācārena, dhīmatā sucivuttinā;
具足品德行为端正，以聪慧和善于宣说著称；
Ajjhesito dāṭhānāgattherena thiracetasā.
已受戒训，出家为长老，心志坚定不能动摇。
Visuddhacarito nātho, yaṃ visuddhimanuttaraṃ;
洁净行为为依止，乃至至高无上的智慧护法。
Patvā desesi karuṇāsamussāhitamānaso.
彼观察、宣说慈悲心恒起之法。
Tassā adhigamūpāyo, visuddhanayamaṇḍito;
此法的获取方法，乃为净行圆满所标志。
Visuddhimaggo yo vutto, suvisuddhapadakkamo.
称为净道者，进步清净且安稳。
Suvisuddhaṃ asaṃkiṇṇaṃ, nipuṇatthavinicchayaṃ;
此清净无垢，且具善巧义理之辨析。
Mahāvihāravāsīnaṃ, samayaṃ avilomayaṃ.
时值大寺众僧所处期间，正是违时境界。
Tassa nissāya porāṇaṃ, kathāmaggaṃ anākulaṃ;
依此，古时教理之路径，清净不乱。
Tantinayānugaṃ suddhaṃ, karissāmatthavaṇṇanaṃ.
随顺正法，作明了清净之义解说。
Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;
如是所希求者，即是正法久住。
Vibhajantassa tassatthaṃ, nisāmayatha sādhavoti.
对正法能作分辨者，当听取善知识之教诲。
Nidānādikathāvaṇṇanā
缘起等因缘分别说明。
§1
1. Svāyaṃ visuddhimaggo yaṃ suttapadaṃ nissāya paṭṭhapīyati, taṃ tāva nikkhipitvā tassa nidānādiniddhāraṇamukhena nānappakārato atthaṃ saṃvaṇṇetuṃ ‘‘sīle patiṭṭhāyā’’tiādi āraddhaṃ. Dhammaṃ saṃvaṇṇentena hi ādito tassa nidānaṃ vattabbaṃ, tato payojanaṃ piṇḍattho padattho sambandho adhippāyo codanā sodhanaṃ vattabbaṃ. Tathā ceva ācariyena paṭipannaṃ. Ettha hi bhagavantaṃ kirātiādi desanāya nidānapayojananiddhāraṇaṃ, visuddhimaggaṃ bhāsissantiādi piṇḍatthaniddhāraṇaṃ , sīle ṭhatvātiādi padatthasambandhādhippāyavibhāvanā, kiṃ sīlantiādi codanā, tato paraṃ sodhanaṃ, samādhipaññākathāsupi eseva nayo. Kasmā panettha vissajjanagāthā ādimhi nikkhittā, na pucchāgāthā. Pucchāpubbikā hi vissajjanāti? Vuccate – tadatthassa maṅgalabhāvato, sāsanassa ādikalyāṇādibhāvavibhāvanato, bhayādiupaddavanivāraṇena antarāyavidhamanato, upari saṃvaṇṇetabbadhammasaṅgahato cāti veditabbaṃ.
一、独自自净之道者，依止经文为根本而建立，此道乃依缘起等根本义理，分别述说其义。依止法义而说，须始于戒法之坚定。开说法义，以起始处因缘为主，分别说明戒律根本，戒法之所立基，故说『以戒为立基』等。法义分解，自戒生定慧皆相续，顺序开展。尔时世尊教法，言论起于缘起因缘名义，综令合摄以资明说。何以见无疑诤歌并未收纳于本义？乃因斷疑诤歌本为祈福之辞，通说教法吉祥善巧义，防止恐怖及障碍，属辅助法而非正义，故别立归纳诸法义理。
Etthāha – kasmā panāyaṃ visuddhimaggakathā vatthupubbikā āraddhā, na satthuthomanāpubbikāti? Vuccate – visuṃ asaṃvaṇṇanādibhāvato. Sumaṅgalavilāsinīādayo viya hi dīghanikāyādīnaṃ nāyaṃ visuṃ saṃvaṇṇanā, na pakaraṇantaraṃ vā abhidhammāvatārasumatāvatārādi viya. Tāsaṃyeva pana sumaṅgalavilāsinīādīnaṃ visesabhūtā. Tenevāha ‘‘majjhe visuddhimaggo’’tiādi (dī. ni. aṭṭha. 1.ganthārambhakathā; ma. ni. aṭṭha. 1.ganthārambhakathā; saṃ. ni. aṭṭha. 1.1.ganthārambhakathā; a. ni. aṭṭha. 1.1.ganthārambhakathā). Atha vā thomanāpubbikāpi cāyaṃ kathā na vatthupubbikāvāti daṭṭhabbaṃ. Sāsane hi vatthukittanaṃ na loke viya kevalaṃ hoti, sāsanasampattikittanattā pana satthu aviparītadhammadesanābhāvavibhāvanena satthuguṇasaṃkittanaṃ ulliṅgantameva pavattati. Tathā hi vakkhati ‘‘ettāvatā tisso sikkhā’’tiādi. Sotāpannādibhāvassa ca kāraṇanti ettha hi ādi-saddena sabbasakadāgāmianāgāmino viya sabbepi arahanto saṅgayhanti vibhāgassa anuddhaṭattā. Tena tiṇṇampi bodhisattānaṃ nibbedhabhāgiyā sīlādayo idha ‘‘sīle patiṭṭhāyā’’tiādivacanena saṅgahitāti daṭṭhabbaṃ. Tiṇṇampi hi nesaṃ carimabhave visesato saṃsārabhayikkhaṇaṃ, yathāsakaṃ sīle patiṭṭhāya samathavipassanaṃ ussukkāpetvā taṇhājaṭāvijaṭanapaṭipatti ca samānāti. Atha vā ‘‘so imaṃ vijaṭaye jaṭa’’nti sādhāraṇavacanena sātisayaṃ, niratisayañca taṇhājaṭāvijaṭanaṃ gahitaṃ. Tattha yaṃ niratisayaṃ savāsanappahānatāya. Tena satthu pahānasampadā kittitā hoti, tannimittā ñāṇasampadā ca. Tadubhayena nānantarikatāya ānubhāvasampadādayopīti. Evampi thomanāpubbikāyaṃ kathāti veditabbaṃ. Atha vā thomanāpubbikā evāyaṃ kathāti daṭṭhabbaṃ, ‘‘sabbadhammesu appaṭihatañāṇacāro’’tiādinā satthu thomanaṃ purakkhatvā saṃvaṇṇanāya āraddhattā. Sā panāyaṃ yasmā pucchantassa ajjhāsayānurūpaṃ byākaraṇasamatthatāya vibhāvanavasena pavattitā, āciṇṇañcetaṃ ācariyassa yadidaṃ saṃvaṇṇetabbadhammānukūlaṃ saṃvaṇṇanārambhe satthu abhitthavanaṃ. Tasmā iminā kāraṇena evamettha thomanā pavattitāti. Thomanākārassa vuccamānassa kāraṇaṃ uddharantena paṭhamaṃ vissajjanagāthaṃ nikkhipitvā tassā nidānacodanāmukhena pucchāgāthaṃ sarūpato ca atthato ca dassetvā tassā pucchāya aviparītabyākaraṇasamatthabhāvāvajotanaṃ bhagavato thomanaṃ purakkhatvā yathādhippetadhammasaṃvaṇṇanā katā. Tenāha ‘‘sīle patiṭṭhāyā’’tiādi. Tattha gāthāya attho parato āvi bhavissati.
此云缘何对净道述说缘起前导语，却非如师之称赞前言？答曰，由于此述缺乏完备概述。诸如《善法华》经等不同于长部经等正典。彼等虽特异，然此说有示意于净道之中段起始。亦可视作非称赞类前言，因教法利益非仅世俗所重，分辨师德能彰显教义之真实，不独世俗之称扬。故依《三学说》云『此修行三学』。由此可知，声闻果位世尊等均归于此类别，戒定慧三学皆由此涵摄。故于终坏生时，三学具禀诸圣人戒、有定慧者，均依此『以戒为立基』等说而归纳。故此论述，缘起等义明，及灭苦之理，禅定智慧等皆一如言表。又云“此处说此法净道，是为断除烦恼”，诸理皆顺次现前，故称之为‘断除烦恼说’。而此断疑诤歌，依教义解释，乃饰法中具方便义之说，表彰世尊无退转功德，理义圆满。是以有前导之因缘与问答，表明出家人恭敬转法之理起。故此“以戒为立基”诗其义，于下文将续有详述。
Itītiādīsu itīti ayaṃ iti-saddo hetu parisamāpanādipadatthavipariyāyapakārāvadhāraṇanidassanādianekatthappabhedo. Tathā hesa ‘‘ruppatīti kho, bhikkhave, tasmā ‘rūpa’nti vuccatī’’tiādīsu (saṃ. ni. 3.79) hetumhi āgato. ‘‘Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’tiādīsu (ma. ni. 1.29) parisamāpane. ‘‘Iti vā iti evarūpā naccagītavāditavisūkadassanā paṭivirato’’tiādīsu (dī. ni. 1.197) ādiatthe. ‘‘Māgaṇḍiyoti tassa brāhmaṇassa saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo’’tiādīsu (mahāni. 73, 75) padatthavipariyāye. ‘‘Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito. Saupasaggo bālo, anupasaggo paṇḍito’’tiādīsu (ma. ni. 3.124) pakāre. ‘‘Atthi idappaccayā jarāmaraṇanti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ, kiṃpaccayā jarāmaraṇanti iti ce vadeyya, jātipaccayā jarāmaraṇanti iccassa vacanīya’’ntiādīsu (dī. ni. 2.96) avadhāraṇe, sanniṭṭhāneti attho. ‘‘Atthīti kho, kaccāna, ayameko anto, natthīti kho, kaccāna, ayaṃ dutiyo anto’’tiādīsu (saṃ. ni. 2.15; 3.90) nidassane. Idhāpi nidassane daṭṭhabbo, pakāretipi vattuṃ vaṭṭateva. Paṭhamo pana iti-saddo parisamāpane daṭṭhabbo. Hīti avadhāraṇe. Idanti āsannapaccakkhavacanaṃ yathādhigatassa suttapadassa abhimukhīkaraṇato.
『Itīti』一词及其相类词，『iti』即此，此词作为句末词，具有结论和其他多种义项的区别。正如在『鲁巴提提迦，诸比库，是故谓之色』等经（《相应部·篇三》第79节）中所示，为论证之由来；或如『是故比库，当为我等施与者，勿应施非法物。若有慈悲于汝等者，使我弟子为法施者，勿为俗物施』（《中部·篇一》第29节）等语为结论；还有『如此如此之类，如对于歌舞演奏焰火等诸乐事远离』（《长部·篇一》第197节）为开端；以及『称为Māgaṇḍiya者乃婆罗门所称之名谈，言语谑笑及噪音』（《大集论》73、75节）为词义反转；又如『凡愚畏全, 智者无畏；凡愚窝囊，智者无窝；凡愚无德，智者有德』（《中部·篇三》第124节）表达方式；还有『今存有生死之因，阿难，真理当承，不当因，无明为生死因』（《长部·篇二》第96节）为说明、举例等。『此谓体现』（显现）之义。还有『是为终结，长老此为第一终结，次者为第二终结』（《相应部》第2章15节、3章90节）为展示。此处亦当观示范，言说即展开。『初者，即』一词当视为结论用语。『嗤』作说明之意。『此』为临近关系词，指已得之经文词句之指示。
Vuttanti ayaṃ vutta-saddo saupasaggo, anupasaggo ca vappanavāpasamīkaraṇakesohāraṇajīvitavuttipamuttabhāvapāvacanapavattitaajjhesanakathanādīsu dissati. Tathā hi ayaṃ –
谓曰：此『被言』之词，具有『有德』与『无德』两相的融合作用，能解除对断灭的疑虑，并显现生命活泼的宣说力量。如是有此——
‘‘Gāvo tassa pajāyanti, khette vuttaṃ virūhati;
『牛群孕育其子，在田地之中生长多产；
Vuttānaṃ phalamasnāti, yo mittānaṃ na dubbhatī’’ti. –
所言之物因方便而名之，彼者食用果实，不伤害其友』——
Ādīsu (jā. 2.22.19) vappane āgato. ‘‘No ca kho paṭivutta’’ntiādīsu (pārā. 289) aṭṭhadantakādīhi vāpasamīkaraṇe. ‘‘Kāpaṭiko māṇavo daharo vuttasiro’’tiādīsu (ma. ni. 2.426) kesohāraṇe. ‘‘Pannalomo paradattavutto migabhūtena cetasā viharatī’’tiādīsu (cūḷava. 332) jīvitavuttiyaṃ. ‘‘Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāyā’’tiādīsu (ma. ni. 3.59; pārā. 92; pāci. 666; mahāva. 129) bandhanato pamuttabhāve. ‘‘Yesamidaṃ etarahi porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihita’’ntiādīsu (dī. ni. 1.285; ma. ni. 2.427; mahāva. 300) pāvacanabhāvena pavattite. Loke pana ‘‘vutto guṇo vutto pārāyano’’tiādīsu ajjhesane. ‘‘Vuttaṃ kho panetaṃ bhagavatā ‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’ti’’ādīsu (ma. ni. 1.30) kathane. Idhāpi kathane eva daṭṭhabbo. Tasmā ‘‘iti hi evameva idaṃ suttaṃ desita’’nti yathānikkhittaṃ gāthaṃ desitabhāvena nidasseti. Tassā vā desitākāraṃ avadhāreti.
此言出自（《律藏·卷二》第22经第19偈）。又有『不违言』（《传法钵经》第289节）及八象牙等描述对渴望与烦恼的消解。『狡猾之幼童，伪善诡辩』 （《中部》第2卷426节）言语虚假；又『毒蛇之心如同猎物，陷阱所不能逾越』（《小部》第332节）生存宣说；如『学者如困鸟缚于束缚，归于无助』（《中部》第3卷59节、《传法钵》第92节、《巴斯利》第666节、《大膝蓋论》第129节）所示解脱束缚。『此乃昔日老成、智慧之言，唱诵以励志』（《长部·篇一》第285节、《中部·篇二》第427节、《大膝蓋论》第300节）基于劝戒赞辞而展开。而世间言『所言即善，所言即彼岸』（末端语）之言可从中观。『然此言乃世尊所告：“比库，当为我法施者，勿为俗物施者”』（《中部·篇一》第30节）等话语仍当视听与阐述。是故以『如是，如是』明了此经已诠释故，依照诗句序列展示。此乃显明说法之本意。
Kasmāti hetumhi nissakkaṃ. Panāti vacanālaṅkāramattaṃ. Ubhayenāpi kāraṇaṃ pucchati. Etanti yathāvuttaṃ suttapadaṃ paccāmasati. Vuttanti pucchānimittaṃ. Tadatthassa attano buddhiyaṃ viparivattamānataṃ upādāya ‘‘ida’’nti vatvā puna bhagavatā bhāsitākāraṃ sandhāya ‘‘eta’’nti vuttaṃ. Sakalena panānena vacanena desanāya nidānaṃ jotitaṃ hoti. Parato tassā desakadesakālapaṭiggāhake vibhāvetuṃ ‘‘bhagavantaṃ kirā’’tiādi vuttaṃ. Tattha kirāti anussavanatthe nipāto. Tena vuccamānassatthassa anu anu suyyamānataṃ dīpeti. Rattibhāgeti rattiyā ekasmiṃ koṭṭhāse, majjhimayāmeti adhippāyo. Vessavaṇādayo viya apākaṭanāmadheyyattā aññataro. Devo eva devaputto. Saṃsayasamugghāṭatthanti vicikicchāsallasamuddharaṇatthaṃ pucchīti yojanā. ‘‘Saṃsayasamugghāṭattha’’nti ca iminā pañcasu pucchāsu ayaṃ vimaticchedanāpucchāti dasseti. Yena atthena taṇhā ‘‘jaṭā’’ti vuttā, tameva atthaṃ dassetuṃ ‘‘jāliniyā’’tiādi vuttaṃ. Sā hi aṭṭhasatataṇhāvicaritappabhedo attano avayavabhūto eva jālo etissā atthīti ‘‘jālinī’’ti vuccati.
『何以』则因缘所在。『然而』为辞藻装饰而用语。二者皆问因由。『是故』则符合经文自证之意。『言说』则因问而起。以心意倒转作『此』而复以世尊所说原文而应答『彼』。整体明晰了说明经文之因缘起。另有未展事，谓为能辨明施教之时、处，谓『世尊也』等语。此中『kira』为祈使助词，用以加强意义表示。『夜』指一昼夜中的一个时段，中间时段为最佳状态。犹如诸鬼神非直称其名，而使用别义替称。『天子即天人之尊长』。『解除疑惑』指为拔除疑虑之意义，故问道。此『解除疑惑』乃于五问中，意谓消除疑虑的截断问法。依此缘起，谓『烦恼已极』之意，故用『网』喻其结构及功能，称谓为『网女』。此谓由八百种烦恼遍布之细微差别，作为自我组成部分编就之网，故称作『网女』。
Idānissā jaṭākārena pavattiṃ dassetuṃ ‘‘sā hī’’tiādi vuttaṃ. Tattha rūpādīsu ārammaṇesūti tassā pavattiṭṭhānamāha, rūpādichaḷārammaṇavinimuttassa taṇhāvisayassa abhāvato. Heṭṭhupariyavasenāti kadāci rūpārammaṇe kadāci yāva dhammārammaṇe kadāci dhammārammaṇe kadāci yāva rūpārammaṇeti evaṃ heṭṭhā, upari ca pavattivasena. Desanākkamena cettha heṭṭhupariyatā daṭṭhabbā. Kadāci kāmabhave kadāci rūpabhave kadāci arūpabhave kadāci vā arūpabhave…pe… kadāci kāmabhaveti evamettha heṭṭhupariyavasena pavatti veditabbā. Sabbasaṅkhārānaṃ khaṇe khaṇe bhijjanasabhāvattā aparāparuppatti ettha saṃsibbananti āha ‘‘punappunaṃ uppajjanato’’ti. ‘‘Saṃsibbanaṭṭhenā’’ti idaṃ yena sambandhena jaṭā viyāti jaṭāti jaṭātaṇhānaṃ upamūpameyyatā, taṃdassanaṃ. Ayaṃ hettha attho – yathā jālino veḷugumbassa sākhā, kosasañcayādayo ca attanā attano avayavehi saṃsibbitā vinaddhā ‘‘jaṭā’’ti vuccanti, evaṃ taṇhāpi saṃsibbanasabhāvenāti, ‘‘saṃsibbitaṭṭhenā’’ti vā pāṭho, attanāva attano saṃsibbitabhāvenāti attho. Ayaṃ hi taṇhā kosakārakimi viya attanāva attānampi saṃsibbantī pavattati. Tenāha bhagavā ‘‘rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisatī’’tiādi (dī. ni. 2.400; ma. ni. 1.86; vibha. 203). Ime sattā ‘‘mama ida’’nti pariggahitaṃ vatthuṃ attanibbisesaṃ maññamānā abbhantarimaṃ karonti. Abbhantarattho ca antosaddoti sakaparikkhāre uppajjamānāpi taṇhā ‘‘antojaṭā’’ti vuttā. Pabbajitassa pattādi, gahaṭṭhassa hatthiādi sakaparikkhāro.
今应由贪欲如发芽般起，宣示“此即为贪”诸语。于此，谓由先于色等诸境之缘起——即此贪欲以诸色等缘起，因诸色等摆脱执著故，其对象之贪欲消散。所谓“上下顺序”，乃指在某些时候色相为缘起，时有达至法的缘起，时有由法缘达到色的缘起，即如上下之次第与相互作用。论此义者，教法中应视为“上下顺序”。有时于欲有漏处，有时于色有漏处，有时于无色有漏处，有时亦于无色无漏处……如是于欲界起等，此皆依上下顺序示其流转。诸行刹那刹那因淋漓沾染之性故生出生灭，故谓“反复生起”。“反复生起”者，此名，乃由发芽之观喻，其如织工编织丝线枝条，积聚线索等而缔结成丝织物，名为发芽。故此贪欲亦如丝线般自生自缔。缘此，世尊言：“于世间，色贪欲爱美及可爱之色，贪欲生起时则显生，歇息时则隐止。”这诸有情，执我我所，以为自有所属，并于内中如音声等条件蕴生起之身，也称为“内生发芽”。世尊又以出家人与在家人象牙象之类称“条件”，谓此贪欲依条件生起。
‘‘Attā’’ti bhavati ettha abhimānoti attabhāvo, upādānakkhandhapañcakaṃ. Sarīranti keci. Mama attabhāvo sundaro, asukassa viya mama attabhāvo bhaveyyāti vā ādinā sakaattabhāvādīsu taṇhāya uppajjamānākāro veditabbo. Attano cakkhādīni ajjhattikāyatanāni. Attano, paresañca rūpādīni bāhirāyatanāni. Paresaṃ sabbāni vā, saparasantatipariyāpannāni vā cakkhādīni ajjhattikāyatanāni. Tathā rūpādīni bāhirāyatanāni. Parittamahaggatabhavesu pavattiyāpi taṇhāya antojaṭābahijaṭābhāvo veditabbo. Kāmabhavo hi kassacipi kilesassa avikkhambhitattā kathañcipi avimutto ajjhattaggahaṇassa visesapaccayoti ‘‘ajjhattaṃ, anto’’ti ca vuccati. Tabbipariyāyato rūpārūpabhavo ‘‘bahiddhā, bahī’’ti ca. Tenāha bhagavā ‘‘ajjhattasaṃyojano puggalo, bahiddhāsaṃyojano puggalo’’ti (a. ni. 2.37). Visayabhedena, pavattiākārabhedena ca anekabhedabhinnampi taṇhaṃ jaṭābhāvasāmaññena ekanti gahetvā ‘‘tāya evaṃ uppajjamānāya jaṭāyā’’ti vuttaṃ. Sā pana ‘‘pajā’’ti vuttasattasantānapariyāpannā eva hutvā punappunaṃ taṃ jaṭentī vinandhantī pavattatīti āha ‘‘jaṭāya jaṭitā pajā’’ti. Tathā hi paramatthato yadipi avayavabyatirekena samudāyo natthi, ekadeso pana samudāyo nāma na hotīti avayavato samudāyaṃ bhinnaṃ katvā upamūpameyyaṃ dassento ‘‘yathā nāmaveḷujaṭādīhi…pe… saṃsibbitā’’ti āha. Imaṃ jaṭanti sambandho. Tīsu dhātūsu ekampi asesetvā saṃsibbanena tedhātukaṃ jaṭetvā ṭhitaṃ. Tenassā mahāvisayataṃ, vijaṭanassa ca sudukkarabhāvamāha. ‘‘Vijaṭetuṃ ko samattho’’ti iminā ‘‘vijaṭaye’’ti padaṃ sattiatthaṃ, na vidhiādiatthanti dasseti.
“自我”指此处意谓自我之执著，谓身五蕴取执。此中所谓身者，不过是诸法一缘起现象。此自我执著如谓我身美好，或谓我身似苦恼所感，此分别于是执著根源。若欲观身眼等内在境界，则为内处；若观他人及身外诸色，则为外处。诸他之境，或为所触之，或为相续所围之，悉皆眼等根所缘。欲界之生存实为某种内在依附，称为“内生发芽”，谓无明不灭持续在内的执著障碍。欲界生存乃某烦恼未断所激起，故名为“内在生起”。若分别色界及无色界之分别，谓其状态“外在、外放”。故世尊说：“有内缚者，有外缚者。”依境之不同、起会式之别，贪欲虽有差异，但一切起于贪欲，亦有一种基本的如丝发芽之状。如被生育众生的胎儿反复孕育，胎动相续，谓之“胎生胎育”。暂无究竟独立果之处，犹如不规则成形之织物。此谓“发芽”之理。三界中之一分蕴，即可由其缔结、积聚而结成“发芽”现象。世尊称之为缘起之大边界、极难解脱之状。“谁可软化此发芽？”此“软化”语非指律条或法令之义，而为得以消解烦恼之意。
Evaṃ ‘‘antojaṭā’’tiādinā puṭṭho pana assa devaputtassa imaṃ gāthamāhāti sambandho. ‘‘Edisova imaṃ pañhaṃ vissajjeyyā’’ti satthāraṃ guṇato dassento ‘‘sabbadhammesu appaṭihatañāṇacāro’’tiādimāha. Tattha sabbadhammesūti atītādibhedabhinnesu sabbesu ñeyyadhammesu. Appaṭihatañāṇacāroti anavasesañeyyāvaraṇappahānena nissaṅgacārattā navihatañāṇapavattiko. Etena tīsu kālesu appaṭihatañāṇatāvibhāvanena ādito tiṇṇaṃ āveṇikadhammānaṃ gahaṇeneva tadekalakkhaṇatāya tadavinābhāvato ca bhagavato sesāveṇikadhammānampi gahitabhāvo veditabbo. Dibbanti kāmaguṇādīhi kīḷanti laḷanti, tesu vā viharanti, vijayasamatthatāyogena paccatthike vijetuṃ icchanti, issariyadhanādisakkāradānaggahaṇaṃ, taṃtaṃatthānusāsanañca karontā voharanti, puññātisayayogānubhāvappattāya jutiyā jotanti, yathādhippetañca visayaṃ appaṭighātena gacchanti, yathicchitanipphādane ca sakkontīti devā. Atha vā devanīyā taṃtaṃbyasananittharaṇatthikehi saraṇaṃ parāyaṇanti gamanīyā, abhitthavanīyā vā, sobhāvisesayogena kamanīyāti vā devā. Te tividhā – sammutidevā upapattidevā visuddhidevāti. Bhagavā pana niratisayāya abhiññākīḷāya uttamehi dibbabrahmaariyavihārehi saparasantānagatapañcavidhamāravijayicchānipphattiyā cittissariyasattadhanādisammāpaṭipatti aveccapasādasakkāradānaggahaṇasaṅkhātena, dhammasabhāvapuggalajjhāsayānurūpānusāsanīsaṅkhātena ca vohārātisayena paramāya paññāsarīrappabhāsaṅkhātāya jutiyā, anaññasādhāraṇāya ñāṇasarīragatiyā, māravijayasabbasabbaññuguṇaparahitanipphādanesu appaṭihatāya sattiyā ca samannāgatattā sadevakena lokena ‘‘saraṇa’’nti gamanīyato, abhitthavanīyato, bhattivasena kamanīyato ca sabbe te deve tehi guṇehi abhibhuyya ṭhitattā tesaṃ devānaṃ seṭṭho uttamo devoti devadevo. Sabbadevehi pūjanīyataro devoti vā, visuddhidevabhāvassa vā sabbaññuguṇālaṅkārassa vā adhigatattā aññesaṃ devānaṃ atisayena devoti devadevo.
以“内生发芽”等言语提问者，天子对此偈开示关联义：“此前诸问，其实可放下。”是者，由世尊智慧圆满，不为一切法障碍所缚，名为现前智慧不被破坏。三时诸法，不论过去未来不同相，悉皆依此智慧离贪执无碍而起。此智慧犹如抛绣球般摄取共性法本质，而无碍智慧犹如光明遍照无障，入法体事深造而得。诸天依此智慧嬉戏，彼等虽沉醉于欲乐，但烦恼欲灭、争胜愿生，对财富与势力相互依存互执，彼天更懂得礼敬典范，光明因善根力而彰显，灿然如星光，业力聚合成果显现，遂得洒净诸福，诸天随心所欲活动。此等天界被称作可敬服、可依止、宜悦护者，因其秀美殊胜，被尊为诸天首首尊。诸天皆普遍尊敬其为天神之王或清净天王。
Aparimāṇāsu lokadhātūsu aparimāṇānaṃ sakkānaṃ, mahābrahmānañca guṇābhibhavanato adhiko atisayo atirekataro vā sakko brahmā cāti sakkānaṃ atisakko brahmānaṃ atibrahmā. Ñāṇappahānadesanāvisesesu sadevake loke kenaci avikkhambhanīyaṭṭhānatāya kutocipi utrastābhāvato catūhi vesārajjehi visāradoti catuvesārajjavisārado. Yaṃ sandhāya vuttaṃ ‘‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhāti tatra vata maṃ samaṇo vā…pe… vesārajjappatto viharāmī’’ti (ma. ni. 1.150; a. ni. 4.8). Ṭhānāṭhānañāṇādīhi dasahi ñāṇabalehi samannāgatattā dasabaladharo. Yaṃ sandhāya vuttaṃ ‘‘idha tathāgato ṭhānañca ṭhānato, aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānātī’’tiādi (a. ni. 10.21; vibha. 809). Yaṃ kiñci ñeyyaṃ nāma, tattha sabbattheva anāvaṭañāṇatāya anāvaraṇañāṇo. Tañca sabbaṃ samantato sabbākārato hatthatale āmalakaṃ viya paccakkhato dassanasamatthena ñāṇacakkhunā samannāgatattā samantacakkhu, sabbaññūti attho. Imehi pana dvīhi padehi pacchimāni dve asādhāraṇañāṇāni gahitāni. Bhāgyavantatādīhi kāraṇehi bhagavā. Yaṃ panettha vattabbaṃ, taṃ parato buddhānussatiniddese (visuddhi. 1.123 ādayo) vitthārato āgamissati.
在无量世间界中，有无量诸天，其间梵天因德隆盛，更为尊贵，有称天王与梵王之差别。此等诸天具有四种完美庄严，令居于其中者无恐无惊，称为四无畏。谓甚深智悟，断无疑惑，所证如实，悉知彻觉。佛陀此时说：“于此如来，遍知处所，悉能洞灯真理。”此种无碍之知识为十种坚大神力之一。又言：“此处如来以真实所知，用八方住处，遍知不失。”于所应知法，常证无碍，无障无碍智慧如遍照世间之光，称为全知。此中巴利经典中含有两种特殊智慧，乃佛陀因缘所成。此智慧为佛陀所具有，令其精神身慧明遍不共。此后关于此智慧所应了知之义，详载经论。
Ettha ca ‘‘sabbadhammesu appaṭihatañāṇacāro’’ti iminā tiyaddhāruḷhānaṃ pucchānaṃ bhagavato byākaraṇasamatthatāya dassitāya kiṃ devatānampi pucchaṃ byākātuṃ samattho bhagavāti āsaṅkāya tannivattanatthaṃ ‘‘devadevo’’ti vuttaṃ. Devānaṃ atidevo sakko devānamindo devatānaṃ pañhaṃ vissajjeti, ‘‘tato imassa ko viseso’’ti cintentānaṃ tannivattanatthaṃ ‘‘sakkānaṃ atisakko’’ti vuttaṃ. Sakkenapi pucchitamatthaṃ sanaṅkumārādayo brahmāno vissajjenti, ‘‘tato imassa ko atisayo’’ti cintentānaṃ tannivattanatthaṃ ‘‘brahmānaṃ atibrahmā’’ti vuttaṃ. Ayaṃ cassa viseso catuvesārajjadasabalañāṇehi pākaṭo jātoti dassanatthaṃ ‘‘catu…pe… dharo’’ti vuttaṃ. Imāni ca ñāṇāni imassa ñāṇadvayassa adhigamena saheva siddhānīti dassanatthaṃ ‘‘anāvaraṇañāṇo samantacakkhū’’ti vuttaṃ. Tayidaṃ ñāṇadvayaṃ puññañāṇasambhārūpacayasiddhāya bhaggadosatāya siddhanti dassento ‘‘bhagavā’’ti avocāti. Evametesaṃ padānaṃ gahaṇe payojanaṃ, anupubbi ca veditabbā. Yaṃ panetaṃ pacchimaṃ anāvaraṇañāṇaṃ sabbaññutaññāṇanti ñāṇadvayaṃ, taṃ atthato abhinnaṃ. Ekameva hi taṃ ñāṇaṃ visayapavattimukhena aññehi asādhāraṇabhāvadassanatthaṃ dvidhā katvā vuttaṃ. Anavasesasaṅkhatāsaṅkhatasammutidhammārammaṇatāya sabbaññutaññāṇaṃ, tatthāvaraṇābhāvato nissaṅgacāramupādāya ‘‘anāvaraṇañāṇa’’ntipi vuttaṃ. Yaṃ panettha vattabbaṃ, taṃ parato buddhānussatiniddese (visuddhi. 1.123 ādayo) vakkhāma.
“不被破坏智慧之行”言，说明世尊以难解诸问，示现智慧森严圆满。疑惑之天亦曾疑问，世尊谓其为“诸天之王”。萨咖天尊能解脱诸天疑惑，简单释答诸问。天神、诸梵天诸仙见证其最胜无上智慧，称为“至上之天王”。因具有四无畏、十大神力、深智慧故，称为“无碍遍知者”。此智慧双重根源，因圆满善根及无碍故而成就，佛曰“世尊”。据此两智慧之掌握，诸义渐次了解。此后经典论书皆广述此慧义。此亦无碍智慧，即遍知皆通之义。
§2
2. Mahante sīlakkhandhādike esī gavesīti mahesi, bhagavā. Tena mahesinā. Vaṇṇayantoti vivaranto vitthārento. Yathābhūtanti aviparītaṃ. Sīlādibhedananti sīlasamādhipaññādivibhāgaṃ. Sudullabhanti aṭṭhakkhaṇavajjitena navamena khaṇena laddhabbattā suṭṭhu dullabhaṃ. Sīlādisaṅgahanti sīlādikkhandhattayasaṅgahaṃ. Ariyamaggo hi tīhi khandhehi saṅgahito sappadesattā nagaraṃ viya rajjena, na tayo khandhā ariyamaggena nippadesattā. Vuttañhetaṃ ‘‘na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito’’ti (ma. ni. 1.462). Kilesacorehi aparipanthanīyatāya khemaṃ. Antadvayaparivajjanato, māyādikāyavaṅkādippahānato ca ujuṃ. Sabbesaṃ saṃkilesadhammānaṃ māraṇavasena gamanato pavattanato, nibbānassa magganato, nibbānatthikehi maggitabbato ca maggaṃ. Visuddhiyāti nibbānāya, visuddhibhāvāya vā, arahattāyāti attho.
第二大部分，主论戒品等功德，为如来所重者。其意谓戒、定、慧分别圆满，得以超胜。称戒律圆满，难得成就。戒聚含义为戒的聚合与成就。圣道由三法即戒、定、慧聚合，犹如城墙坚固如山，非仅戒法单立。经论云：“维萨迦，此八正道并非仅三界蕴之集，而是以戒、定、慧三合成道。”此戒律善因，杜绝恶行。修道者远离二边，弃邪见作正道。此全部恶法皆因贪、嗔、痴所生之因，乃生死轮回之根本。修得净洁者通向涅槃，解脱脱出三界苦海。称此净洁戒律为涅槃、为清净、为阿拉汉境界。
Yathābhūtaṃ ajānantāti evaṃ sīlavisuddhiādivisuddhiparamparāya adhigantabbo evarūpo evaṃkiccako evamatthoti yāthāvato anavabujjhantā. Sakalasaṃkilesato, saṃsārato ca suddhiṃ vimuttiṃ kāmenti patthentīti suddhikāmā. Api-saddo sambhāvane. Tena na kevalaṃ sīlamattena parituṭṭhā, atha kho visuddhikāmāpi samānāti dasseti. Idhāti imasmiṃ sāsane. Bhāvanāya yuttapayuttatāya yogino vāyamantāpi visuddhiṃ uddissa payogaṃ parakkamaṃ karontāpi upāyassa anadhigatattā visuddhiṃ nādhigacchantīti yojanā. Tesanti yogīnaṃ. Kāmañcāyaṃ visuddhimaggo samantabhaddakattā savanadhāraṇaparicayādipasutānaṃ sabbesampi pāmojjakaro, yogīnaṃ pana sātisayaṃ pamodahetūti āha ‘‘tesaṃ pāmojjakaraṇa’’nti. Bāhirakanikāyantaraladdhīhi asammissatāya suṭṭhu visuddhavinicchayattā suvisuddhavinicchayaṃ. Mahāvihāravāsīnanti attano apassayabhūtaṃ nikāyaṃ dasseti . Desanānayanissitanti dhammasaṃvaṇṇanānayasannissitaṃ. Ettha ca ‘‘tesaṃ pāmojjakaraṇa’’ntiādinā sabbasaṃkilesamalavisuddhatāya visuddhiṃ nibbānaṃ patthentānaṃ yogīnaṃ ekaṃsena tadāvahattā pāmojjakaro ñāṇuttarehi sammāpaṭipannehi adhiṭṭhitattā suṭṭhu sammā visuddhavinicchayo mahāvihāravāsīnaṃ kathāmaggoti dasseti. Sakkaccaṃ me bhāsato sakkaccaṃ nisāmayathāti yojetabbaṃ.
所谓如实不解，即是要通过清净戒律诸类清净等次第修得的境界，且必须成就类似此种作用、此种义理，实实在在地去把握。然而那些不能真实理解的人，由于身心杂染及轮回流转，常欲追求清净解脱的果位，心怀渴望。此所谓清净愿的初起。有时相应言语亦生。有鉴于此，不仅仅以戒律清净作满足，且于清净期望者视为同理，如此表示。这是在此教法中说的。因修习有所依止而相应契合，善修禅定行持的瑜伽士，即便竭力用功，勇猛精进于清净之地，若未达究竟，便不能谓真正获得清净，若强行称为清净，则成错误连结。此称为瑜伽士的警告法门。通常对于诸欲清净之道，广大圆满、具备恰当听闻、牢记精通等条件者，皆生欢喜欣悦；瑜伽士则于此欢喜中生起深信敬护之心，有言曰「是为彼等欢喜之因」。借外内间所得不退转之境界，善于作清净判别，致生极清净之境界。常住于大寺院者，表示其亲历体证的内团体；依托开示引导者，表示依托法的诠说开示。此中以「是为彼等欢喜之因」等语，专指离诸杂染且具足清净者向涅槃寂灭所趣的瑜伽士；这些瑜伽士以甚深智慧圆满于中道正行，实际善巧执持，具备彻底正见正知，明了清净判断，此正是大寺院中所云教理法门之指示也。言辞应当纯正、恰当无误，这是必须遵守之处。
Ettha ca ‘‘imissā dāni gāthāyā’’ti iminā visuddhimaggabhāsanassa nissayaṃ, ‘‘kathitāya mahesinā’’ti iminā tassa pamāṇabhāvaṃ, ‘‘yathābhūtaṃ atthaṃ sīlādibhedana’’nti iminā aviparītapiṇḍatthaṃ, ‘‘sudullabhaṃ…pe… yogino’’ti iminā nimittaṃ, ‘‘tesaṃ pāmojjakaraṇa’’nti iminā payojanaṃ, ‘‘vaṇṇayanto atthaṃ, suvisuddhavinicchayaṃ mahāvihāravāsīnaṃ desanānayanissitaṃ, sakkacca’’nti ca iminā karaṇappakāraṃ dassetvā ‘‘visuddhikāmā sabbepi, nisāmayatha sādhavo’’ti iminā tattha sakkaccasavane sādhujane niyojeti. Sādhukaṃ savanapaṭibaddhā hi sāsanasampatti.
此处所谓「今为此歌」，即以此歌作为论说清净之道的依据，谓「由尊者所说」示现此经之权威性，谓「如实讲述戒律等之义」说明其义理之整体无误，谓「难得…瑜伽士」示标记其希有，谓「彼等欢喜之因」示明目的导向，谓「阐述义理，详示大寺院所依之教理启引」等语，既显演说所作，亦示出发之理，称之「权宜之法」；并以「清净愿者当悉听之」告诫诸善友，令于此处必应专心听闻。以此连贯论述，示现良好听闻乃成就教法宝藏之基础。
§3
3. Vacanatthavibhāvanena paveditavisuddhimaggasāmaññatthassa visuddhimaggakathā vuccamānā abhiruciṃ uppādetīti padatthato visuddhimaggaṃ vibhāvetuṃ ‘‘tattha visuddhī’’tiādi āraddhaṃ. Tattha tatthāti yadidaṃ ‘‘visuddhimaggaṃ bhāsissa’’nti ettha visuddhimaggapadaṃ vuttaṃ, tattha. Sabbamalavirahitanti sabbehi rāgādimalehi, sabbehi saṃkilesamalehi ca virahitaṃ vivittaṃ. Tato eva accantaparisuddhaṃ, sabbadā sabbathā ca visuddhanti attho. Yathāvuttaṃ visuddhiṃ maggati gavesati adhigacchati etenāti visuddhimaggo. Tenāha ‘‘maggoti adhigamūpāyo vuccatī’’ti. Visuddhimaggoti ca nippariyāyena lokuttaramaggo veditabbo, tadupāyattā pana pubbabhāgamaggo, tannissayo kathāpabandho ca tathā vuccati.
第三章，谓「以言义分解所宣说的花净道通论清净之道一词」，此称呼使对清净之道生起兴趣。先说「此地之清净」等语开端，意在展开论述。所谓「此地」，盖即「说此清净之道」者也。谓「离诸污垢」即无有染污诸贪嗔痴及烦恼之贼，谓「清净彻底」即无有一切玷污之垢。由此能得绝对无染之清净，常恒不变，始而谓之清净。寻求此清净之路者即为「清净之道」。于是说「道者，指引到达方式也」。谓清净之路必从此处开始。说「清净之道」此名为超越世俗之道，谓其方法乃前段所依处语，前后互相依赖并称说明其道理所在。
Svāyaṃ visuddhimaggo satthārā desanāvilāsato, veneyyajjhāsayato ca nānānayehi desito, tesu ayameko nayo gahitoti dassetuṃ ‘‘so panāya’’ntiādi āraddhaṃ. Tattha katthacīti kismiñci sutte. Vipassanāmattavasenevāti avadhāraṇena samathaṃ nivatteti. So hi tassā paṭiyogī, na sīlādi. Matta-saddena ca visesanivattiatthena savisesaṃ samādhiṃ nivatteti. So upacārappanābhedo vipassanāyānikassa desanāti katvā na samādhimattaṃ. Na hi khaṇikasamādhiṃ vinā vipassanā sambhavati. Vipassanāti ca tividhāpi anupassanā veditabbā, na aniccānupassanāva. Na hi aniccadassanamattena saccābhisamayo sambhavati. Yaṃ pana gāthāyaṃ aniccalakkhaṇasseva gahaṇaṃ kataṃ, taṃ yassa tadeva suṭṭhutaraṃ pākaṭaṃ hutvā upaṭṭhāti, tādisassa vasena. Sopi hi itaraṃ lakkhaṇadvayaṃ vibhūtataraṃ katvā sammasitvā visesaṃ adhigacchati, na aniccalakkhaṇameva.
称「清净之道乃出自自身者」，谓众师宣说及多方禅修成就，皆以此为唯一指引。谓「此道所在者」，即依教典言，指某经说中。谓「止住禅意因观止去念」故名止禅。此止禅与戒律等不可相混淆，止禅论专指心念回转澄明。谓「止禅乃对境为依，回转心念不令妄想起」，止禅本身即具此特征。谓「非止于世俗言语」，止禅专注之妙义，非仅凭外相言辞。谓「止禅非无念」，乃以一定词意而言。谓「止禅与观照互不相离」，故说非独止于禅定。谓「没止禅难成观照」，不能单独得以观见诸法真相。谓「观指三种不观照不得」，非专指无常观。谓「无常观非单凭显现成就真理」，须配合他观照。谓「歌中所说无常之性为难达深理」，此乃高妙，故若仅以其为依止，不能成就大实相。歌中指显之义必完整配合观，却非独立。谓「另有观照诸法更为周全」，其结果得一切妙德，而非仅限无常一相。
Sabbe saṅkhārāti sabbe tebhūmakasaṅkhārā, te hi sammasanīyā. Aniccāti na niccā addhuvā ittarā khaṇabhaṅgurāti. Paññāyāti vipassanāpaññāya. Passati sammasati. Atha pacchā udayabbayañāṇādīnaṃ uppattiyā uttarakālaṃ. Nibbindati dukkheti tasmiṃyeva aniccākārato diṭṭhe ‘‘sabbe saṅkhārā’’ti vutte tebhūmake khandhapañcakasaṅkhāte dukkhe nibbindati nibbidāñāṇaṃ paṭilabhati. Esa maggo visuddhiyāti esa nibbidānupassanāsaṅkhāto virāgādīnaṃ kāraṇabhūto nibbānassa adhigamūpāyo.
谓「诸行为三界所有诸行」，统指地、水、火、风三界内一切行，称其为诸世间所摄总净法，此类行皆应作断，谓「无常即非永住，彼此异异，瞬间摧坏」，此无常即为断观之证。谓「智慧者谓此为观慧」，谓慧者慧根所证。谓「见」为正确识别，谓「知」为内心确认。继之述「生起与消灭知等」生起时适合观察，灭时亦然。因见诸行无常苦，起厌倦意，见厌弃慧明现，谓「此路即清净之道」。亦谓「是由厌倦观断诸法破流离苦之根本」，由此能证涅槃成就。
Jhānapaññāvasenāti samathavipassanāvasena. Jhānanti cettha vipassanāya pādakabhūtaṃ jhānaṃ adhippetaṃ. Yamhīti yasmiṃ puggale. Jhānañca paññā cāti etthāyamattho – yo puggalo jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā taṃ ussukkāpeti. Sa ve nibbānasantiketi so byattaṃ nibbānassa samīpe ekantato nibbānaṃ adhigacchatīti.
称「由禅与慧而成」，谓修止与观成就。谓「禅即观之基础」，观能够以专注禅为踏脚由此得以安住。谓「所谓彼，是指何人」，指个别修行者。谓「先成禅，立观慧，依禅而使观悠远」，令慧观深刻而明了。谓「此即临涅槃者」，意指此人虽未入涅槃，然近于涅槃之境界，坚固修行得证止观相资而清净成就。
Kammanti maggacetanā. Sā hi apacayagāmitāya sattānaṃ suddhiṃ āvahati. Vijjāti sammādiṭṭhi. Sīlanti sammāvācākammantā. Jīvitamuttamanti sammāājīvo. Dhammoti avasesā cattāro ariyamaggadhammā. Atha vā kammanti sammākammantassa gahaṇaṃ. ‘‘Yā cāvuso visākha, sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462) vacanato. Vijjāti sammādiṭṭhisammāsaṅkappānaṃ gahaṇaṃ. Dhammoti samādhi ‘‘evaṃdhammā te bhagavanto ahesu’’ntiādīsu (saṃ. ni. 5.378) viya. Taggahaṇeneva ‘‘yo cāvuso visākha, sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā’’ti vacanato sammāvāyāmasatīnampi gahaṇaṃ daṭṭhabbaṃ. Sīlanti sammāvācājīvānaṃ. Jīvitamuttamanti evarūpassa ariyapuggalassa jīvitaṃ uttamaṃ jīvitanti evamettha aṭṭhaṅgiko ariyamaggo vuttoti veditabbo.
业者，谓道意。此乃引发众生向善清净之道。谓知者，即正见。戒者，即正语及正业。命者，谓正命。法者，即余四圣道法。或谓业即正业的总摄，正如经中所言：「比库啊，维萨迦，正见与正思惟，这些法汇集于智慧蕴中。」此言说明正见与正思惟之总摄。法者，指定也，犹如《相应部》云：「世尊所成就之法即是如此。」由此理应领悟，正精进者之摄取亦同理，譬如经曰：「比库啊，维萨迦，正精进、正念、正定，这些法汇集于定蕴中。」由此可见，正精进者之摄亦当观察。戒即正语与正业。命者，谓此如法圣者之极上生命，即此八正道之理说也。
Sīlādivasenāti sīlasamādhipaññāvīriyavasena. Sabbadāti samādānato pabhuti sabbakālaṃ. Sīlasampannoti catupārisuddhisīlasampadāya sampanno samannāgato. Paññavāti lokiyalokuttarāya paññāya samannāgato. Susamāhitoti taṃsampayuttena samādhinā suṭṭhu samāhito. Āraddhavīriyoti akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya paggahitavīriyo. Pahitattoti nibbānaṃ patipesitattatāya kāye ca jīvite ca nirapekkhacitto. Oghanti kāmoghādicatubbidhampi oghaṃ, saṃsāramahoghameva vā.
所谓戒定慧三依据，即戒、定、慧之力量。『一切』者，指恒时不间断。『戒具足』者，是指具备四神足的清净戒体。慧者，涵盖俗谛与出世智。『善调心定』者，谓由此三法相应而得善定。『精进』者，为断恶习、修习善法之坚定努力。『精勤』者，即执持此心怀，不偏不倚于身心生命。『患流』者，如四种烦恼的波浪，此波即轮回大浪。
Ekāyanoti ekamaggo. Maggapariyāyo hi idha ayana-saddo, tasmā ekapathabhūto ayaṃ, bhikkhave, maggo, na dvedhāpathabhūtoti attho. Ekaṃ vā nibbānaṃ ayati gacchatīti ekāyano, ekena vā gaṇasaṅgaṇikaṃ pahāya vivekaṭṭhena ayitabbo paṭipajjitabboti ekāyano, ayanti tenāti vā ayano, ekassa seṭṭhassa bhagavato ayanoti ekāyano, tena uppāditattā, ekasmiṃ vā imasmiṃyeva dhammavinaye ayanoti ekāyano. Sattānaṃ visuddhiyāti rāgādimalehi, abhijjhāvisamalobhādiupakkilesehi ca sattānaṃ visuddhatthāya visujjhanatthāya. Yadidanti nipāto, ye imeti attho. Pubbe saraṇalakkhaṇena maggaṭṭhena ca maggoti vuttasseva kāyādivisayabhedena catubbidhattā ‘‘cattāro satipaṭṭhānā’’ti vuttaṃ. Sammappadhānādīsūti ettha ādi-saddena appamādābhiratiādīnaṃ saṅgaho veditabbo . Appamādābhiratiādivasenāpi hi katthaci visuddhimaggo desito. Yathāha –
『一行』者，即一途之行。『道的谓称』此处指归宿之意，故教授『行一途，而非两途』。所谓一途赖于舍弃及寂灭之独处，故谓一行。此行亦为世尊之至上行道，起于特定的业律法教义内。所谓众生之清净，是指断除贪欲等污秽烦恼，以成清净解脱。所谓『此句谓义』者，乃指此前述意义也。由早期经典明示，舍弃苦集灭道四圣谛即四念处。正如此处从初始音义，到勤奋等齐聚而成之集合。又云『戒定慧』等集为正念正定等之内涵，彼等一切涵盖在道中。
‘‘Appamādarato bhikkhu, pamāde bhayadassi vā;
『于不懈怠而广大行持之比库，于不懈怠者恐怖不敢懈怠，不能自失，于涅槃之近处』。此句出自《法句经》三十二偈。
Abhabbo parihānāya, nibbānasseva santike’’ti. (dha. pa. 32);
『于不能失此而犯灭罪者，于涅槃之近处』（《法句经》三十二）。
§4
4.Tatrāti tassaṃ gāthāyaṃ. Upari vuccamānā gāthāya vitthārasaṃvaṇṇanā niddesapaṭiniddesaṭṭhāniyā, tato saṃkhittatarā atthavaṇṇanā uddesaṭṭhāniyāti āha ‘‘ayaṃ saṅkhepavaṇṇanā’’ti. Yathāuddiṭṭhassa hi atthassa niddesapaṭiniddesā sukarā, subodhā ca hontīti. Sīle patiṭṭhāyāti ettha sīleti kusalasīle. Yadipi ‘‘katame ca, thapati, akusalā sīlā’’tiādīsu akusalā dhammāpi sīlanti āgatā. Vuccamānāya pana cittapaññābhāvanāya adhiṭṭhānāyogyatāya kiriyasīlānampi asambhavo, kuto itaresanti kusalasīlamevettha adhippetaṃ. Sīlaṃ paripūrayamānotiādīsu paripūrayamānoti paripālento, parivaḍḍhento vā, sabbabhāgehi saṃvaranto , avītikkamanto cāti attho. Tathābhūto hi taṃ avijahanto tattha patiṭṭhito nāma hoti. ‘‘Sīle’’ti hi idaṃ ādhāre bhummaṃ. Patiṭṭhāyāti duvidhā patiṭṭhā nissayūpanissayabhedato. Tattha upanissayapatiṭṭhā lokiyā, itarā lokuttarā abhinditvā gahaṇe. Bhinditvā pana gahaṇe yathā lokiyacittuppādesu sahajātānaṃ, purimapacchimānañca vasena nissayūpanissayapatiṭṭhā sambhavati, evaṃ lokuttaresu heṭṭhimamaggaphalasīlavasena upanissayapatiṭṭhāpi sambhavati. ‘‘Patiṭṭhāyā’’ti ca padassa yadā upanissayapatiṭṭhā adhippetā, tadā ‘‘saddhaṃ upanissāyā’’tiādīsu (paṭṭhā. 1.1.423) viya purimakālakiriyāvasena attho veditabbo. Tenāha ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431). Yadā pana nissayapatiṭṭhā adhippetā, tadā ‘‘cakkhuñca paṭiccā’’tiādīsu (ma. ni. 1.204; 3.421; saṃ. ni. 4.60) viya samānakālakiriyāvasena attho veditabbo. Sammāvācādayo hi attanā sampayuttānaṃ sammādiṭṭhiādīnaṃ sahajātavaseneva nissayapaccayā hontīti.
第四节，即此偈。前文称此偈为详说教义，指示、覆说之处，也指略说处，称为『略说』。明白义理非易，故称略说。『于戒』者即善戒。虽有『何为？护持何等不善戒者』等问，非善戒所及，故予以舍弃。本偈触及心慧修习等决断之适用，故非他处之善戒为主旨，乃以心之法为重点。『充满戒』即善戒得以完备，守护增长于诸方面，未曾违犯。若不违犯则显戒之成立也。‘戒’云，于此基础坚固。『成立』分为二类，依及非依两种基础。此处依者为俗世法，非依者为出世法，二者区别而成。依立者为世俗依靠，非依立者为出世法而违开之。违开而成之依今此处，即世俗心生之依赖，凡前后生起相承相续（前生及后生间）则成依；同理出世法中亦有以低层次圣道果位戒为依之成依。『依立』者，谓基础偏重与依赖也。此意即如《释论》所云：‘昔时乃至今身口意业皆极清净’。又当依赖基础成就，谓在众多世间正见等内在属性之同根缘故，戒定慧等则与正见自然相依为缘。
Narati netīti naro, puriso. Yathā hi paṭhamapakatibhūto satto, itarāya pakatiyā seṭṭhaṭṭhena puri ucce ṭhāne seti pavattatīti ‘‘puriso’’ti vuccati, evaṃ nayanaṭṭhena ‘‘naro’’ti vuccati. Puttabhātubhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ netuṭṭhāne tiṭṭhati, pageva itaro itarāsaṃ. Narena yogato, narassa ayanti vā nārī, itthī. Sāpi cettha kāmaṃ taṇhājaṭāvijaṭanasamatthatā atthi, padhānameva pana sattaṃ dassento ‘‘naro’’ti āha yathā ‘‘satthā devamanussāna’’nti (dī. ni. 1.157, 255). Aṭṭhakathāyaṃ pana avibhāgena puggalapariyāyo ayanti dassetuṃ ‘‘naroti satto’’ti vuttaṃ. Sapaññoti vipākabhūtāya saha paññāya pavattatīti sapañño. Tāya hi ādito paṭṭhāya santānavasena bahulaṃ pavattamānāya ayaṃ satto savisesaṃ ‘‘sapañño’’ti vattabbataṃ arahati. Vipākapaññāpi hi santānavisesanena bhāvanāpaññuppattiyā upanissayo hoti ahetukadvihetukānaṃ tadabhāvato. Sampajaññasaṅkhātāya ca taṃtaṃkiccakārikāya paññāya vasena ‘‘sapañño’’ti vattuṃ vaṭṭati. Aṭṭhakathāyaṃ pana nipaka-saddena pārihārikapaññā gayhatīti vipākapaññāvasenevettha attho vutto. Kammajatihetukapaṭisandhipaññāyāti kammajāya tihetukapaṭisandhiyaṃ paññāyāti evaṃ tihetuka-saddo paṭisandhi-saddena sambandhitabbo, na paññā-saddena. Na hi paññā tihetukā atthi. Paṭisandhito pabhuti pavattamānā paññā ‘‘paṭisandhiyaṃ paññā’’ti vuttā taṃmūlakattā, na paṭisandhikkhaṇe pavattā eva.
“Narati netīti naro，puriso”：意为『人者，丈夫也』。如初显露的众生，因其较他具初现优越，故被称为丈夫；同理，目所在处即称为“人”。世间尚存有血肉之体者，皆站于母亲、长姐等的引领之处，各自分别而立，如此因目之所在谓之“人”，以目为立处谓之“人”。男性与其所摄者，即男子，女性为女子。此亦包含欲望之情，其权柄特显所以众生称为“人”，譬如称“众生”为“世间师者”。在注疏中对此说明，众生名以不可分割的个体为例，谓“人者众生”。“智者”乃与感果共生具慧者。因生起众多后继者，此众生特称“智者”，表明阿拉汉之圣特质。果报慧乃因生起慧所依，在无因缘者不生。于明觉及调理行为时，以慧为本故称为“智者”。注疏亦用“猷慧”（善慧）显现此义。所谓智慧并非等于“因缘慧”，而是因果慧。因果慧非智慧本身，因果慧虽现时生起，实为智慧之根基，而非即刻显现成就之慧。
Cinteti ārammaṇaṃ upanijjhāyatīti cittaṃ, samādhi. So hi sātisayaṃ upanijjhānakicco. Na hi vitakkādayo vinā samādhinā tamatthaṃ sādhenti, samādhi pana tehi vināpi sādhetīti. Paguṇabalavabhāvāpādanena paccayehi citaṃ, tathā santānaṃ cinotītipi cittaṃ, samādhi. Paṭhamajjhānādivasena cittavicittatāya, iddhividhādicittakaraṇena ca samādhi cittanti vināpi paropadesenassa cittapariyāyo labbhateva. Aṭṭhakathāyaṃ pana citta-saddo viññāṇe niruḷhoti katvā vuttaṃ ‘‘cittasīsena hettha samādhi niddiṭṭho’’ti. Yathāsabhāvaṃ pakārehi jānātīti paññā. Sā yadipi kusalādibhedato bahuvidhā. ‘‘Bhāvaya’’nti pana vacanato bhāvetabbā idhādhippetāti taṃ dassetuṃ ‘‘vipassana’’nti vuttaṃ. ‘‘Bhāvaya’’nti ca idaṃ paccekaṃ yojetabbaṃ ‘‘cittañca bhāvayaṃ, paññañca bhāvaya’’nti. Tayidaṃ dvayaṃ kiṃ lokiyaṃ, udāhu lokuttaranti? Lokuttaranti daṭṭhabbaṃ ukkaṭṭhaniddesato. Taṃ hi bhāvayamāno ariyamaggakkhaṇe taṇhājaṭaṃ samucchedavasena vijaṭetīti vuccati, na lokiyaṃ. Nānantariyabhāvena panettha lokiyāpi gahitāva honti lokiyasamathavipassanāya vinā tadabhāvato. Samathayānikassa hi upacārappanāppabhedaṃ samādhiṃ itarassa khaṇikasamādhiṃ, ubhayesampi vimokkhamukhattayaṃ vinā na kadācipi lokuttarādhigamo sambhavati. Tenāha ‘‘samādhiñceva vipassanañca bhāvayamāno’’ti. Tattha yadā lokiyā samathavipassanā adhippetā, tadā ‘‘bhāvaya’’nti idaṃ bhāvanākiriyāya hetubhāvakathanaṃ, bhāvanāhetūti attho. Taṃbhāvanāhetukā hi vijaṭanakiriyāti. Yadā pana lokuttarā adhippetā, tadā kevalaṃ vattamānabhāvaniddeso. Tadubhayabhāvanāsamakālameva hi taṇhājaṭāvijaṭanaṃ.
“Cinteti ārammaṇaṃ upanijjhāyatīti cittaṃ，samādhi”：思惟即于境起心念，谓心及禅定。禅定本为正念所成之心的定境。无初念等心念，禅定不能成；即使无念，禅定亦能成就。因增益之力及因缘，心得以生起。因生生相续，称心即禅定。通过禅那等，借由禅定造作及力量等，心的运作获得转变。注疏中将心名义解释为识的一种。当中禅定即证此心。禅定通达即意味着智慧。所谓慧为多种善法之异种。『Bhāvaya』谓修习者应造作此心，称之为“观”的实践。心与慧两者应分别修习。此二者属于世间与出世间之分别。出世间观修能于圣道时断除渴爱之根。非世间观中虽有定力，仍未入出世道。止者依于近行与间行之别次，世间之正定与出世间相应，非任何时刻可得出世间定。故有“禅定与观共修”之说。世间正定与观殊途同归，方能成就出世间果。
‘‘Ātāpī nipako’’ti idaṃ yathāvuttabhāvanāya upakārakadhammakittanaṃ. Kammaṭṭhānaṃ anuyuñjantassa hi vīriyaṃ sati sampajaññanti ime tayo dhammā bahūpakārā. Vīriyūpatthaddhañhi kammaṭṭhānaṃ satisampajaññānupālitaṃ na paripatati, upari ca visesaṃ āvahati. Patiṭṭhāsiddhiyā cettha saddhāsiddhi, saddhūpanissayattā sīlassa, vīriyādisiddhiyā ca. Na hi saddheyyavatthuṃ asaddahantassa yathāvuttavīriyādayo sambhavanti, tathā samādhipi. Yathā hi hetubhāvato vīriyādīhi saddhāsiddhi, evaṃ phalabhāvato tehi samādhisiddhi. Vīriyādīsu hi sampajjamānesu samādhi sampannova hoti asamāhitassa tadabhāvato. Kathaṃ panettha satisiddhi? Nipakaggahaṇato. Tikkhavisadabhāvappattā hi sati ‘‘nepakka’’nti vuccati. Yathāha ‘‘paramena satinepakkena samannāgato’’ti. Aṭṭhakathāyaṃ pana ‘‘nepakkaṃ paññā’’ti ayamattho dassito. Taggahaṇeneva satipi gahitāva hoti. Na hi sativirahitā paññā atthīti. Apare pana ‘‘sapañño’’ti imināva pārihārikapaññāpi gayhatīti ‘‘nipako’’ti padassa ‘‘sato’’ti atthaṃ vadanti. Yadipi kilesānaṃ pahānaṃ ātāpanaṃ, taṃ sammādiṭṭhiādīnampi attheva. Ātappasaddo viya pana ātāpasaddo vīriyeyeva niruḷhoti āha ‘‘ātāpīti vīriyavā’’ti. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññe dhammā. Ātāpīti cāyamīkāro pasaṃsāya, atisayassa vā dīpako. Vīriyavāti vā-saddopi tadattho eva daṭṭhabbo. Tena sammappadhānasamaṅgitā vuttā hoti. Tenāha ‘‘kilesānaṃ ātāpanaparitāpanaṭṭhenā’’ti. Ātāpanaggahaṇena cettha ārambha dhātumāha ādito vīriyārambhoti katvā, paritāpanaggahaṇena nikkamaparakkamadhātuyo sabbaso paṭipakkhato nikkhantataṃ, uparūpari visesappattiñca upādāya. Nipayati visoseti paṭipakkhaṃ, tato vā attānaṃ nipāti rakkhatīti nipako, sampajāno. Kammaṭṭhānassa pariharaṇe niyuttāti pārihārikā.
“Ātāpī nipako”：此为对于上述修习之助益性言说。修习法门者，具精进、正念、正知三德，多方面助益乃属真谛。若无勤奋及其他，则修习业处不可完善，反增特殊资粮。凭信心坚固，方能得戒及其他资粮。无信，则无精进等资具，更无禅定。故功德因信振奋，果亦成就禅定。于奋发精进中，禅定渐成。何以精进得正念？因正念纯熟，称之为“非颠倒”，谓正念清净。注疏中称此“非颠倒慧”，能坚固正念，亦能广义显示定慧合缘。舍弃贪爱烦恼的专一心，精进即力量也。故赋名“精进”、“热诚”。精进具苦忍能，善于摧伏邪见及其他诸法。修持既当起始，进展也须有止息。此谓善行起止互相依存，以除嗔怒。所谓“专注止恶习”，正式荒治之力也。认真坚固，如灯光明耀。精进为修正之本，而其义亦由此彰显。故佛言“以精进觉知如实”，精进即为根本修学。
Abhikkamādīni sabbakiccāni sātthakasampajaññādivasena paricchijja netīti sabbakiccapariṇāyikā. Kammaṭṭhānassa vā uggaho paripucchā bhāvanārambho manasikāravidhi, tattha ca sakkaccakāritā sātaccakāritā sappāyakāritā nimittakusalatā pahitattatā antarāasaṅkoco indriyasamattapaṭipādanā vīriyasamatāpādanaṃ vīriyasamatāyojananti evamādīnaṃ sabbesaṃ kiccānaṃ pariṇāyikā sabbakiccapariṇāyikā. Bhayaṃ ikkhatīti bhikkhūti sādhāraṇato bhikkhulakkhaṇakathanena paṭipattiyāva bhikkhubhāvo, na bhikkhakabhinnapaṭadharādibhāvenāti dasseti. Evaṃ hi katakiccānaṃ sāmaṇerādīnaṃ, paṭipannānañca apabbajitānampi saṅgaho kato hoti. Idha pana paṭipajjanakavasena attho veditabbo. Bhindati pāpake akusale dhammeti vā bhikkhu. So imaṃ vijaṭayeti yo naro sappañño sīle patiṭṭhāya ātāpī nipako cittaṃ paññañca bhāvayanti vutto, so bhikkhu imaṃ taṇhājaṭaṃ vijaṭayeti sambandho. Idāni tampi vijaṭanaṃ veḷugumbavijaṭanena upametvā dassetuṃ gāthāya yathāvutte sīlādidhamme ‘‘iminā ca sīlenā’’tiādinā paccāmasati. Tattha yasmā yogāvacarasantānagatā nānākkhaṇikā missakā sīlādidhammā gāthāya gahitā, tasmā te ekaccaṃ gaṇhanto ‘‘chahi dhammehi samannāgato’’ti āha. Na hi te cha dhammā ekasmiṃ santāne ekasmiṃ khaṇe labbhanti. Yasmā ca puggalādhiṭṭhānena gāthā bhāsitā, tasmā puggalādhiṭṭhānameva upamaṃ dassento ‘‘seyyathāpi nāma puriso’’tiādimāha . Tattha sunisitanti suṭṭhu nisitaṃ, ativiya tikhiṇanti attho. Satthassa nisānasilāyaṃ nisitatarabhāvakaraṇaṃ, bāhubalena cassa ukkhipananti ubhayampetaṃ atthāpannaṃ katvā upamā vuttāti tadubhayaṃ upameyye dassento ‘‘samādhisilāyaṃ sunisitaṃ…pe… paññāhatthena ukkhipitvā’’ti āha. Samādhiguṇena hi paññāya tikkhabhāvo. Tenāha bhagavā ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; netti. 40; mi. pa. 2.1.14). Vīriyañcassā upatthambhakaṃ paggaṇhanato. Vijaṭeyyāti vijaṭetuṃ sakkuṇeyya. Vuṭṭhānagāminivipassanāya hi vattamānāya yogāvacaro taṇhājaṭaṃ vijaṭetuṃ samattho nāma. Vijaṭanaṃ cettha samucchedavasena pahānanti āha ‘‘sañchindeyya sampadāleyyā’’ti. Dakkhiṇaṃ arahatīti dakkhiṇeyyo, aggo ca so dakkhiṇeyyo cāti aggadakkhiṇeyyo, aggā vā dakkhiṇā aggadakkhiṇā, taṃ arahatīti aggadakkhiṇeyyo.
所有事业的起始称为“所有事业的结果”，这是依据义理明了等意义而加以释明。所谓事业所在之处，包括事业发起、询问、修习起始和专注之法。在此须恰当地进行、适时地进行、善巧地进行，并具备良好标志、恰当心志、约束身心、调伏感官、平衡精进以及调和精进等；此等诸法构成所有事业的结果，谓之所有事业之结局。恐怖与恐惧，依僧众通用之比库特征言说，乃指比库安住之法态，并非指比库抛弃比库戒等法的状态。如此，诸比库乃至沙玛内、刚出家者的诸行为均包含于此集成。现今须从修行者的角度来理解此义。破坏恶不善法者谓之比库。若有人具足智慧、依法持戒、热心精进、善巧用心及安稳智慧而修习者，则能破除渴爱之缠结，彼即为比库。今应以修除烦恼如破除荆棘网般的譬喻，以诗句为凭证，对诸戒法等作如下诠释：「以此戒法诸法……」等而回顾述说。因瑜伽行者经验岁月诸多变化，其法诸理掺杂阐述于诗句之中，故有说「具六法德者」之语。因诗句言说及个人境遇不同，故以个人境遇为喻，谓之「譬喻例如此人」。此中「善谨严」即是形容《师子吼》一卷中世尊犷厉庄严之德，亦示以手力而提起其意旨，表明二者同理，是为了说明证悟定慧具足之功德。世尊说：「具足禅定者如实知晓诸法」〔《相应部·三》卷3第5节、《相应部·四》卷4第99节、《相应部·五》卷5第1071节、《正行净戒论》40、《中部巴利注》2.1.14〕。精进者为助长其力。解结即解脱纠缠。解脱能够者当能完全断除了烦恼结织。此乃内观般若禅修时代的约定用语。解脱在此处意为断绝，故称“应当断除，应当舍弃”。南方谓阿拉汉，是最可敬者；最尊首者亦是最可敬。首领即尊首、首领之尊首，亦即阿拉汉最可敬者。
§5
5.Tatrāti tassaṃ gāthāyaṃ. Ayanti ‘‘naro’’ti ca ‘‘bhikkhū’’ti ca vutto yogāvacaro. Puna tatrāti tassaṃ paññāyaṃ. Assāti bhikkhuno. Kattari cetaṃ sāmivacanaṃ, anenāti attho. Karaṇīyaṃ natthi visesādhānassa tihetukapaṭisandhipaññāya abhāvato. Tenāha ‘‘purimakammānubhāveneva hissa sā siddhā’’ti. Tenāti yoginā. Bhāvanāyaṃ satatapavattitavīriyatāya sātaccakārinā. Paññāvasenāti yathāvuttanepakkasaṅkhātapaññāvasena. Yaṃ kiñci kattabbaṃ, tassa sabbassa sampajānavaseneva karaṇasīlo, tattha vā sampajānakāro etassa atthi, sampajānassa vā asammohassa kārako uppādakoti sampajānakārī, tena sampajānakārinā. Atrāti assaṃ gāthāyaṃ. Sīlādisampādane vīriyassa tesaṃ aṅgabhāvato taṃ visuṃ aggahetvā ‘‘sīlasamādhipaññāmukhenā’’ti vuttaṃ.
“5.Tatrāti tassaṃ gāthāyaṃ”：其经诗中即称“人”及“比库”为修行者。又其慧为比库。此“者”即表连词，谓此处。行为功德以先前作业因缘成熟谓之“成就”。此意谓修行者。修正力量因精进、正念与明智合成，维持戒律而不散乱。信亦为根基能成就戒等。无信者精进难成，禅定亦如此。因诸缘故力成就信，果之成也彼禅定得成。正念熟练者禅定易成。何处得正念？为精进根基成熟。此清净涵摄戒定慧资粮，使之完备。称“正行”者，善行等因缘俱足，成就全部知见。此慧以根本住持及无惑为生起因，是智慧之果，故称慧成。于戒定慧中，戒为根基，正信自起，精进资持。故诗云“戒定慧三如门，成彼宝路。”
‘‘Visuddhimaggaṃ dassetī’’ti avibhāgato desanāya piṇḍatthaṃ vatvā puna taṃ vibhāgato dassetuṃ ‘‘ettāvatā’’tiādi vuttaṃ. Tattha ettāvatāti ettakāya desanāya. Sikkhāti sikkhitabbaṭṭhena sikkhā. Sikkhanaṃ cettha āsevanaṃ daṭṭhabbaṃ. Sīlādidhammehi saṃvaraṇādivasena āsevanto te sikkhatīti vuccati. Sāsananti paṭipattisāsanaṃ. Upanissayo balavakāraṇaṃ. Vajjanaṃ anupagamanaṃ. Sevanā bhāvanā. Paṭipakkhoti pahāyakapaṭipakkho. Yadipi gāthāyaṃ ‘‘sīle’’ti sāmaññato vuttaṃ, na ‘‘adhisīle’’ti. Taṃ pana taṇhājaṭāvijaṭanassa patiṭṭhābhūtaṃ adhippetanti āha ‘‘sīlena adhisīlasikkhā pakāsitā’’ti. Bhavagāmi hi sīlaṃ sīlameva, vibhavagāmi sīlaṃ adhisīlasikkhā. Sāmaññajotanā hi visese avatiṭṭhatīti. Esa nayo sesasikkhāsupi.
“Visuddhimaggaṃ dassetī”：直接指除垢净道。虽未分划，是整体教法之旨，故复作分门详说“至此为止”之说。此“至此”谓分为具体讲授。修行者当知修习即进步。修学包含守护戒律等，善巧观察制约，藏持正业。持戒止欲，正信坚定，善法志行等，是施行法门。放弃旧恶习即称“放弃之法”。诗中虽简略以“一戒”，非义务戒种类，实指立稳渴爱烦恼的戒总根。故注疏称此法是渴爱的对治根本，释义为开启道门之灯。诸佛前行之燈，乃出离烦恼之根本。此为修道进退之基，因慢苦等烦恼欲斩除而起众力。修行正当时，动态相生。注疏亦以南方阿拉汉位为范例，最尊最高。
Sīlenāti adhisīlasikkhābhūtena sīlena. Taṃ hi anaññasādhāraṇatāya sāsanassa ādikalyāṇataṃ pakāseti, na yamaniyamādimattaṃ. Tena vuttaṃ ‘‘sīlañca suvisuddhaṃ, sabbapāpassa akaraṇa’’nti ca. Kusalānanti maggakusalānaṃ. Kusalānanti vā anavajjānaṃ. Tena ariyaphaladhammānampi saṅgaho siddho hoti. Sabbapāpassa akaraṇanti sabbassāpi sāvajjassa akiriyā anajjhāpajjanaṃ. Etena cārittavārittabhedassa sabbassa sīlassa gahaṇaṃ kataṃ hoti. Kattabbākaraṇampi hi sāvajjamevāti. Ādivacanatoti gāthāyaṃ vuttasamādhipaññānaṃ ādimhi vacanato. Ādibhāvo cassa tammūlakattā uttarimanussadhammānaṃ. Ādīnaṃ vā vacanaṃ ādivacanaṃ. Ādisaddena cettha ‘‘sīlaṃ samādhi paññā ca, vimutti ca anuttarā’’ti (dī. ni. 2.186) evamādīnaṃ saṅgaho daṭṭhabbo. Sīlassa visuddhattā vippaṭisārādihetūnaṃ dūrīkaraṇato avippaṭisārādiguṇāvahaṃ. ‘‘Avippaṭisārādiguṇāvahattā’’ti etena na kevalaṃ sīlassa kalyāṇatāva vibhāvitā, atha kho ādibhāvopīti daṭṭhabbaṃ. Tathā hissa sutte (pari. 366) avippaṭisārādīnaṃ vimuttiñāṇapariyosānānaṃ paramparapaccayatā vuttā. Samādhināti adhicittasikkhābhūtena samādhinā. Sakalaṃ sāsanaṃ saṅgahetvā pavattāya gāthāya ādipadena ādimhi paṭipajjitabbassa sīlassa, tatiyapadena pariyosāne paṭipajjitabbāya paññāya gahitattā majjhe paṭipajjitabbo samādhi pārisesato dutiyapadena gayhatīti ‘‘kusalassa upasampadātiādivacanato hi samādhi sāsanassa majjhe’’ti vuttaṃ, na kusalasaddassa samādhipariyāyattā. Pubbūpanissayavato hi samāhitatādiaṭṭhaṅgasamannāgamena abhinīhārakkhamatā samādhissa iddhividhādiguṇāvahattaṃ, aggamaggapaññāya adhigatāya yadatthaṃ pabbajati, taṃ pariyositanti paññā sāsanassapariyosānaṃ. Tenāha bhagavā ‘‘sikkhānisaṃsamidaṃ, bhikkhave, brahmacariyaṃ vussati saddhādhipateyyaṃ paññuttaraṃ vimuttisāra’’nti (a. ni. 4.245). Sakaṃ cittaṃ sacittaṃ, sacittassa sabbaso kilesānaṃ samucchindanena visodhanaṃ sacittapariyodāpanaṃ. Evaṃ pana paññākicce matthakappatte uttari karaṇīyābhāvato sāsanassa paññuttaratā veditabbā. Tādibhāvāvahanatoti yādiso iṭṭhesu, lābhādīsu ca anunayābhāvato, tādiso aniṭṭhesu, alābhādīsu ca paṭighābhāvato. Tato eva vā yādiso anāpāthagatesu iṭṭhāniṭṭhesu, tādiso āpāthagatesupīti tādī. Tassa bhāvo tādibhāvo, tassa āvahanato. Vātenāti vātahetu. Na samīratīti na calati. Na samiñjantīti na phandanti, kuto calananti adhippāyo.
戒律者，谓以戒为根基的持戒修学。此戒为教法中独特殊胜之善根，非起于任何杂染或轻微约束。故有言『戒纯净清净，断除一切恶行』。所谓善者，是指正道的善行；或谓善为无垢者。由此皆利于圣果之成就亦归于一集。断除一切恶行，是指一切有违戒律之行为皆不作，亦不生于观念的污秽。此乃确立一切戒法之界限。必作与应止，皆仅限于戒中既定。所称起首之言，是指在偈颂中论及三学首位的智慧与定。首位涵义即其根源，为出世法之最根本。首言一词，即所谓【戒定慧及无上解脱】，此如经中所说。由此可见戒之综摄。戒之清净，乃由远离损害相对之因缘，生起无损之功德。此无损功德，不独彰显戒之殊胜，亦应视为戒之首位特质。经中亦陈述此无损功德的传承相续。经文论及，智慧与定中断无损功德者，法身涅槃心得，缘相续必然指向戒定慧三分。定者为依超越心之修学，此乃以定摄持整个教法，偈文以首序字揭示戒学当先修习，末句念定即为第三，居中的是智慧，定因其能护持教理不失也。以善之名所言定，实指定为教法中坚。而非说定之名即为善所质。由先因依赖及八正道具足，定有无碍及殊胜功用。智慧便是于解脱法中所获根本彻见，故视为教法之终极智慧。世尊有语，如经復为明示持戒修学，是坚固信解解脱之主干。连心谓真心，真心则意味着一切烦恼之断；清净心意为烦恼断已的明净。由此断除功德，教法智慧极为圆满。掌握此，方览明教法智慧之最高导引。所谓先因引导者，是谓依欲望等的欢喜和得失之分别，无此皆无。故谓此欢喜或厌恶，或身心之动力。风者，是风之因理。风非风吹时之动摇，亦非震动，何为动摇？此为意念之所在。动摇非狂乱，亦非微乱，故其本心所转动之机理也。
Tathāti yathā sīlādayo adhisīlasikkhādīnaṃ pakāsakā, tathā tevijjatādīnaṃ upanissayassāti tesaṃ pakāsanākārūpasaṃhārattho tathā-saddo. Yasmā sīlaṃ visujjhamānaṃ satisampajaññabalena, kammassakatañāṇabalena ca saṃkilesamalato visujjhati pāripūriñca gacchati, tasmā sīlasampadā sijjhamānā upanissayasampattibhāvena satibalaṃ, ñāṇabalañca paccupaṭṭhapetīti tassā vijjattayūpanissayatā veditabbā sabhāgahetusampādanato. Satinepakkena hi pubbenivāsavijjāsiddhi, sampajaññena sabbakiccesu sudiṭṭhakāritāparicayena cutūpapātañāṇānubandhāya dutiyavijjāsiddhi, vītikkamābhāvena saṃkilesappahānasabbhāvato vivaṭṭūpanissayatāvasena ajjhāsayasuddhiyā tatiyavijjāsiddhi. Puretaraṃ siddhānaṃ samādhipaññānaṃ pāripūriṃ vinā sīlassa āsavakkhayañāṇūpanissayatā sukkhavipassakakhīṇāsavehi dīpetabbā. Samādhipaññā viya abhiññāpaṭisambhidānaṃ sīlaṃ na sabhāgahetūti katvā vuttaṃ ‘‘na tato para’’nti. ‘‘Samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; netti. 40; mi. pa. 2.1.14) vacanato samādhisampadā chaḷabhiññatāya upanissayo. Paññā viya paṭisambhidānaṃ samādhi na sabhāgahetūti vuttaṃ ‘‘na tato para’’nti. ‘‘Yogā ve jāyate bhūrī’’ti (dha. pa. 282) vacanato pubbayogena, garuvāsadesabhāsākaosallauggahaparipucchādīhi ca paribhāvitā paññāsampatti paṭisambhidāpabhedassa upanissayo paccekabodhisammāsambodhiyopi paññāsampattisannissayāti paññāya anadhigantabbassa visesassa abhāvato, tassā ca paṭisambhidāpabhedassa ekantikakāraṇato heṭṭhā viya ‘‘na tato para’’nti avatvā ‘‘na aññena kāraṇenā’’ti vuttaṃ.
此言谓，如持戒等戒学之义得彰显，同样也可广义应用于三学等依缘。而此义的综合，即谓如实揭示戒净之道理。由戒净生遣之持戒力量，加上业果知见力量，使污染之心净化并满具圆成。故戒功德的成就已有所依托，即觉察力及智慧力的配合而生。首由正念的净除过去的烦恼习气，次则觉知使一切行为善能做到正见觉照，续而因净除污染而通达现象本质的觉知妙用。若无此三慧之圆满，即戒之断烦恼功德未全。正如经中说戒不具智慧则非真正成就。定者，依照超越心念之修学，以持戒为核心开展整法。偈文以首序启示，持戒者居首，次依智慧成就终极解脱之见，定在中间以坚固承托之义。定的真义并非取名意义，而是以其护持教法核心，具备超越解脱力。由先行业及八正道所生成的聚合，定者和合而成。一者为慧，慧非定所能成就，此即经中所示。经中亦云，定纯熟则显现六种神通为实际显现梦幻相。诸佛弟子亦因此三学之依缘，获得依止而成就。故知持戒、定慧之依止性，《律》及《经》用正确修习之法揭示依缘。持戒、三学的依缘功用，皆当如此察辨。
Ettha ca ‘‘sīlasampattiñhi nissāyā’’ti vuttattā yassa samādhivijambhanabhūtā anavasesā cha abhiññā na ijjhanti, tassa ukkaṭṭhaparicchedavasena na samādhisampadā atthīti. Satipi vijjānaṃ abhiññekadesabhāve sīlasampattisamudāgatā eva tisso vijjā gahitā. Yathā hi paññāsampattisamudāgatā catasso paṭisambhidā upanissayasampannassa maggeneva ijjhanti, maggakkhaṇe eva tāsaṃ paṭilabhitabbato, evaṃ sīlasampattisamudāgatā tisso vijjā samādhisampattisamudāgatā ca cha abhiññā upanissayasampannassa maggeneva ijjhantīti maggādhigameneva tāsaṃ adhigamo veditabbo. Paccekabuddhānaṃ, sammāsambuddhānañca paccekabodhisammāsambodhisamadhigamasadisā hi imesaṃ ariyānaṃ ime visesādhigamāti. Vinayasuttābhidhammesu sammāpaṭipattiyā tevijjatādīnaṃ upanissayatāpi yathāvuttavidhinā veditabbā.
此处复言，若因戒功德得成之定，未具完全智慧之所摄，且未得尽诸解脱神通者，则此定不可谓真正持戒圆满之定。如实言，三种智慧之中，戒功德所成的智慧必包括觉知、解脱神通等三种。正如般若智慧包涵四种差别觉知者，皆于成道时现前，当获得解脱。此持戒智慧依止此三智慧，若无其中之一则不成其义。此中佛弟子、辟支佛及如来均依此义而成道。律学及经书之中之正行，亦悉依持戒、定、慧三种之依止而行。
Sampannasīlassa kāmasevanābhāvato sīlena paṭhamantavivajjanaṃ vuttaṃ. Yebhuyyena hi sattā kāmahetu pāṇātipātādivasenāpi asuddhapayogā honti. Jhānasukhalābhino kāyakilamathassa sambhavo eva natthīti samādhinā dutiyantavivajjanaṃ vuttaṃ jhānasamuṭṭhānapaṇītarūpaphuṭakāyattā. Paññāyāti maggapaññāya. Ukkaṭṭhaniddesena hi ekaṃsato ariyamaggova majjhimā paṭipatti nāma. Evaṃ santepi lokiyapaññāvasenapi antadvayavivajjanaṃ vibhāvetabbaṃ.
持戒已纯净，则不堕淫欲界，此为持戒所获之首功德。众生多因淫欲等诸根野放，致生杀害等不净行为。禅定以降，亦非形体疲惫之生起，而是因禅定之清净而得此第二功德。智慧则为修道慧眼，识明道理。断恶趣升天，正如中道修行法，为此三业精进如一中道所示。尽管如此，世间智慧亦应以破除二边差别而明示之。
Sīlaṃ taṃsamaṅgino kāmasugatīsuyeva nibbattāpanato catūhi apāyehi vimuttiyā kāraṇanti āha ‘‘sīlena apāyasamatikkamanupāyo pakāsito hotī’’ti. Na hi pāṇātipātādipaṭivirati duggatiparikilesaṃ āvahati. Samādhi taṃsamaṅgino mahaggatabhūmiyaṃyeva nibbattāpanena sakalakāmabhavato vimocetīti vuttaṃ ‘‘samādhinā kāmadhātusamatikkamanupāyo pakāsito hotī’’ti. Na hi kāmāvacarakammassa anubalappadāyīnaṃ kāmacchandādīnaṃ vikkhambhakaṃ jhānaṃ kāmadhātuparikilesāvahaṃ hoti. Na cettha upacārajjhānaṃ nidassetabbaṃ, appanāsamādhissa adhippetattā. Nāpi ‘‘sīleneva atikkamitabbassa apāyabhavassa samādhinā atikkamitabbatā’’ti vacanokāso. Sugatibhavampi atikkamantassa duggatisamatikkamane kā kathāti. Sabbabhavasamatikkamanupāyoti kāmabhavādīnaṃ navannampi bhavānaṃ samatikkamanupāyo sīlasamādhīhi atikkantāpi bhavā anatikkantā eva, kāraṇassa apahīnattā. Paññāya panassa suppahīnattā te samatikkantā eva.
戒律如同防护墙，能阻止入于欲界及恶趣，助成解脱。故有言：「戒为过恶道之良方」。戒律虽耐恶趣之入侵，但定力则能超越欲界诸根蔽障，得以解脱。禅定非为欲界邪使业力提供援助，亦非欲根乐欲的助长，而是斩断欲界染污的因缘。此处非指初禅等近行禅，而是说安住禅定的实质。戒非轻易跨越恶趣之境界，而须定慧协同。正如圣者生死轮回超越法，不只凭戒独行，而是与定慧共进，通达断恶趣亦须慧力。
Tadaṅgappahānavasenāti dīpālokeneva tamassa puññakiriyavatthugatena tena tena kusalaṅgena tassa tassa akusalaṅgassa pahānavasena. Samādhinā vikkhambhanappahānavasenāti upacārappanābhedena samādhinā pavattinivāraṇena ghaṭappahāreneva jalatale sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānavasena. Paññāyāti ariyamaggapaññāya. Samucchedappahānavasenāti catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277) vuttassa samudayapakkhiyassa kilesagaṇassa accantaṃ appavattisaṅkhātasamucchindanappahānavasena.
复言，除去六根贪心及无明等烦恼，犹如诸行种子与树干中毒瘤得以拔除。禅定，则犹如去除行浊障碍的净水，令知识盛产清明。如是，智慧为断绝四聖道所依，智慧乃断除烦恼等之依凭。断烦恼的胜道依止清净的智慧力量，故经典言：「断除内见则通达真理」。
Kilesānaṃ vītikkamapaṭipakkhoti saṃkilesadhammānaṃ, kammakilesānaṃ vā yo kāyavacīdvāresu vītikkamo ajjhācāro, tassa paṭipakkho sīlena pakāsito hoti, avītikkamasabhāvattā sīlassa. Okāsādānavasena kilesānaṃ citte kusalappavattiṃ pariyādiyitvā uṭṭhānaṃ pariyuṭṭhānaṃ. Taṃ samādhi vikkhambhetīti āha ‘‘samādhinā pariyuṭṭhānapaṭipakkho pakāsito hotī’’ti, samādhissa pariyuṭṭhānappahāyakattā. Appahīnabhāvena santāne anu anu sayanato kāraṇalābhe uppattirahā anusayā, te pana anurūpaṃ kāraṇaṃ laddhā uppajjanārahā thāmagatā kāmarāgādayo satta kilesā veditabbā. Te ariyamaggapaññāya sabbaso pahīyantīti āha ‘‘paññāya anusayapaṭipakkho pakāsito hotī’’ti.
烦恼的断除法乃对烦恼法的相反行持。所谓烦恼法，包括烦恼业的身语之障碍，若其断除属于行为上的不失规矩，即为其相反，表现在戒律之中，具有不失规性质。烦恼如同贪欲瞋恚等，因习气作用引发善心起行的增益，随后又因其起与灭而往复变化。这里说的禅定，即有别于这些起灭之相，故曰「禅定为逆转这些起灭的正面表现」。此处依戒律的本性表现不失规矩。未断除的习气，在一心不乱之流中依次潜伏安卧，成为形成习气不灭的根源。因获得相应的条件，习气得以生成，但后来得以断除。此中七种烦恼应当分别知晓。因圣道慧的圆满，习气得以全部断尽，所以说「智慧是习气断除的对治者」。
Kāyaduccaritādi duṭṭhu caritaṃ, kilesehi vā dūsitaṃ caritanti duccaritaṃ, tameva yattha uppannaṃ, taṃ santānaṃ saṃkileseti vibādhati, upatāpeti cāti saṃkileso, tassa visodhanaṃ sīlena tadaṅgavasena pahānaṃ vītikkamapaṭipakkhattā sīlassa. Taṇhāsaṃkilesassa visodhanaṃ vikkhambhanavasena pahānaṃ pariyuṭṭhānapaṭipakkhattā samādhissa, taṇhāya cassa ujuvipaccanikabhāvato. Diṭṭhisaṃkilesassa visodhanaṃ samucchedavasena pahānaṃ anusayapaṭipakkhattā paññāya, diṭṭhigatānañca ayāthāvagāhīnaṃ yāthāvagāhiniyā paññāya ujuvipaccanikabhāvato.
身行恶业等，即是不善行为，若被烦恼玷污则谓之恶行。此处所说已产生的恶行为之流，即烦恼。令人苦恼、障碍、污染的即为烦恼。烦恼得清净的方法，乃是依戒律及其相关方法、烦恼的断除以及对立之行持以清除烦恼。欲烦恼的清净，以禅定的坚持相对断除。该烦恼由因果关系中正见导致之因缘清晰明了。见烦恼的清净，则以智慧之猛烈断除习气对治者为清净基础。错误见解之习气已被断时，智慧为清晰明了故，正见明了且无错误，此亦属智慧产生的明了不误。
Kāraṇanti upanissayapaccayo. Sīlesu paripūrakārīti maggabrahmacariyassa ādibhūtattā ādibrahmacariyakānaṃ pārājikasaṅghādisesasaṅkhātānaṃ mahāsīlasikkhāpadānaṃ avītikkamanato khuddānukhuddakānaṃ āpajjane sahasāva tehi vuṭṭhānena sīlesu yaṃ kattabbaṃ, taṃ paripūraṃ samatthaṃ karotīti sīlesu paripūrakārī. Tathā sakadāgāmīti ‘‘sīlesu paripūrakārī’’ti etaṃ upasaṃharati tathā-saddena. Ete hi dve ariyā samādhipāripanthikānaṃ kāmarāgabyāpādānaṃ paññāpāripanthikassa saccapaṭicchādakamohassa sabbaso asamūhatattā samādhiṃ, paññañca bhāventāpi samādhipaññāsu yaṃ kattabbaṃ, taṃ mattaso pamāṇena padesamattameva karontīti samādhismiṃ, paññāya ca mattaso kārino ‘‘sīlesu paripūrakārino’’icceva vuccanti. Anāgāmī pana kāmarāgabyāpādānaṃ samucchinnattā samādhismiṃ paripūrakārī. Arahā sabbaso sammohassa susamūhatattā paññāya paripūrakārī.
因缘者，即是相依相待的条件。所谓戒律为圆满的因缘，即是圣道修行的根本：包括戒者、戒的根本、戒的所属，以及巴拉基、桑喀地谢萨等重大戒条中，有严格不失规矩之戒，须随时守持，无论大小戒条的遵守皆应完整无缺。如此为戒律圆满的因缘，即能圆满戒律。故谓戒律之圆满者。以此，论述两类圣者：一为对禅定专注而对戒律未尽圆满，却以智慧涵养而称为戒律圆满者；另一类为断除欲怒烦恼，禅定圆满者为戒律圆满者。阿那含位圣者断尽欲怒烦恼，禅定兼备，是戒律圆满者。阿拉汉则因断尽一切无明迷惑，智慧圆满亦是戒律圆满者。
Vuttaṃ hetaṃ bhagavatā (a. ni. 3.87) –
世尊所说因缘如下（参考《增支部·第三章》第87经）：
‘‘Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni, tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idha pana, bhikkhave, bhikkhu sīlesu…pe… so tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti. Sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. So yāni tāni…pe… sikkhati sikkhāpadesu. So pañcannaṃ orambhāgiyānaṃ…pe… anāvattidhammo tasmā lokā. Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni…pe… sikkhati sikkhāpadesu. So āsavānaṃ khayā…pe… upasampajja viharatī’’ti.
「在此，具戒律圆满的比库，在禅定与智慧中为有节制者。其虽偶尔犯小戒或小过，却因何故？这是因其教法圆满，无过犯之说。所谓小戒，系指根本戒中轻戒，原本便是根本修道戒条，戒律稳固端正而忍耐，依戒律修习戒律。如是者，由断三结使者，即初果圣者，其身心清净不退转，至成佛不变，其道坚定不移。又在此，具戒律圆满的比库……如是复说，释迦牟尼以五种名分阐明戒律圆满者。具戒律圆满，禅定圆满，而在智慧方面稳健，得其法相，终不退转，乃至寂灭边。」「具戒律圆满比库所修习根本戒条，常持清净，则证三果之中，或初果初阿拉汉，或依戒修行练达禅定的阿那含，或觉悟圆满的阿拉汉。」
‘‘Katha’’nti pucchitvā sikkhādike vibhajitvā vuttamevatthaṃ nigametuṃ ‘‘eva’’ntiādi vuttaṃ. Tattha aññe cāti tayo vivekā, tīṇi kusalamūlāni, tīṇi vimokkhamukhāni, tīṇi indriyānīti evamādayo, sikkhattikādīhi aññe ca guṇattikā. Evarūpāti yādisakā sikkhattikādayo idha sīlādīhi pakāsitā honti, edisā.
「如何？」问及戒律等各别事理后，这里归纳总结说「正如所言」。其中，「另外」分三重：第一为三种独立遁世德行的分野；第二为三种善根种子；第三为三种解脱的门户；并包括三种根本根源；以上皆含有修学之要义。从戒律等具备的修学特质分析，戒律等在此明示列出，详于后续章节。
Ettha hi vivaṭṭasannissitassa sīlassa idhādhippetattā sīlena kāyaviveko pakāsito hoti, samādhinā cittaviveko, paññāya upadhiviveko. Tathā sīlena adoso kusalamūlaṃ pakāsitaṃ hoti, titikkhappadhānatāya, aparūpaghātasabhāvatāya ca sīlassa. Samādhinā alobho kusalamūlaṃ, lobhapaṭipakkhato, alobhapadhānatāya ca samādhissa. Paññāya pana amohoyeva. Sīlena ca animittavimokkhamukhaṃ pakāsitaṃ hoti. Adosappadhānaṃ hi sīlasampadaṃ nissāya dose ādīnavadassino aniccānupassanā sukheneva ijjhati, aniccānupassanā ca animittavimokkhamukhaṃ. Samādhinā appaṇihitavimokkhamukhaṃ. Paññāya suññatavimokkhamukhaṃ. Alobhappadhānaṃ hi kāmanissaraṇaṃ samādhisampadaṃ nissāya kāmesu ādīnavadassino dukkhānupassanā sukheneva ijjhati, dukkhānupassanā ca appaṇihitavimokkhamukhaṃ. Paññāsampadaṃ nissāya anattānupassanā sukheneva ijjhati, anattānupassanā ca suññatavimokkhamukhaṃ. Tathā sīlena anaññātaññassāmītindriyaṃ pakāsitaṃ hoti. Taṃ hi sīlesu paripūrakārino aṭṭhamakassa indriyaṃ. Samādhinā aññindriyaṃ. Taṃ hi ukkaṃsagataṃ samādhismiṃ paripūrakārino anāgāmino, aggamaggaṭṭhassa ca indriyaṃ. Paññāya aññātāvindriyaṃ pakāsitaṃ hoti. Taduppattiyā hi arahā paññāya paripūrakārīti. Iminā nayena aññe ca evarūpā guṇattikā sīlādīhi pakāsetabbā.
这里说，依止净戒而具足的道德，以此道德为根基而生起身业离欲的分别；以禅定为根基而生起心识的分别；以慧为根基而生起烦恼远离的分别。又借戒除念，显现无嗔恼的善根，具有忍耐的品质，不带有作恶的性质。借禅定显现无贪欲的善根，与贪欲背道而驰，具无贪的特性。借慧显现无迷惑之相。借戒展现非相解脱之门。正因具足无嗔恼的道德功德而起，阿拉汉远离烦恼，乐于观无常；观无常亦通达非相解脱之门。借禅定，证得微妙未着的解脱之门；借慧证得空性解脱之门。正因无贪的特性，离欲解脱的禅定功德成熟，阿拉汉远离欲界烦恼，乐于观苦谛；观苦谛亦证得微妙未著的解脱之门。借慧功德成熟，乐于观无我；观无我又是空性解脱之门。由此借戒，显现不可思议、难以尽知的五力之一。此乃支援戒法完整成熟的第八种根能。借禅定具足“知他五根”，是得到四果阿拉汉保持不退转道中所依靠的根能。借慧显现“知究根能”。阿拉汉正因慧力支援而具足。依此理路，其他相似品质的道德乃至诸种功德，也该以此推理加以阐发说明。