7. Chaanussatiniddesavaṇṇanā · 7. Chaanussatiniddesavaṇṇanā
7. Chaanussatiniddesavaṇṇanā七、六随念论释
1. Buddhānussatikathāvaṇṇanā一、佛随念论释
§123
123.Asubhānantaranti asubhakammaṭṭhānānantaraṃ. Anussatīsūti anussatikammaṭṭhānesu. ‘‘Anu anu sati anussatī’’ti imamatthaṃ dassetuṃ ‘‘punappunaṃ uppajjanato’’ti vatvā na ettha anu-saddayogena sati-saddo atthantaravācakoti dassetuṃ ‘‘satiyeva anussatī’’ti vuttaṃ. Tena nāyamanu-saddo ‘‘upalabbhatī’’tiādīsu upa-saddo viya anatthako, nāpi ‘‘sañjānanaṃ pajānana’’ntiādīsu saṃ-saddādayo viya atthantaradīpakoti dasseti. ‘‘Pavattitabbaṭṭhānamhiyeva vā pavattattā’’ti iminā ca anussatiyā anussaritabbānurūpatā vuttā hotīti pavattakasseva anurūpataṃ dassetuṃ ‘‘kulaputtassa anurūpā’’ti vuttaṃ, saddhāpabbajitassa vā kulaputtassa. Anurūpatā nāma pavattitabbaṭṭhānassa anurūpatāya eva hotīti pavattakasseva anurūpatā vuttā, na ubhayassa. Anurūpāti ca yuttāti attho. Buddhanti ye guṇe upādāya bhagavati ‘‘buddho’’ti paññatti, te guṇe ekajjhaṃ gahetvā vuttaṃ. Tenāha ‘‘buddhaguṇārammaṇāya satiyā etamadhivacana’’nti. Ārabbhāti ālambitvā. Dhammanti pariyattidhammena saddhiṃ navavidhampi lokuttaradhammaṃ. Nanu ca nibbānaṃ visuṃ kammaṭṭhānabhāvena vakkhati? Kiñcāpi vakkhati, dhammabhāvasāmaññena pana maggaphalehi saddhiṃ idha pāḷiyā saṅgahitattā tassāpi dhammānussatikammaṭṭhāne gahaṇaṃ daṭṭhabbaṃ, asaṅkhatāmatādibhāvena pana maggaphalehi visiṭṭhatāya tassa visuṃ kammaṭṭhānabhāvena gahaṇaṃ kataṃ. Sīlānussatiādīnaṃ pana tissannaṃ anussatīnaṃ visuṃ kammaṭṭhānabhāvena gahaṇaṃ yogāvacarassa attano eva sīlassa cāgassa saddhādīnañca anussatiṭṭhānabhāvena gahetabbattā. Rūpakāyaṃ gatāti attano karajakāyaṃ ārabbha ārammaṇakaraṇavasena pavattā. Kāyeti kāye visayabhūte. Koṭṭhāsanimittārammaṇāyāti kesādikoṭṭhāsesu paṭikkūlanimittārammaṇāya. Ito purimāsu sattasu anussatīsu natthi nimittuppatti , idha atthīti dassanatthaṃ nimitta-ggahaṇaṃ. Tathā assāsapassāsanimittārammaṇāyāti etthāpi. Upasamanti sabbasaṅkhārūpasamaṃ, nibbānanti attho.
123.“不善”是指不善修行法之间的不间断。“忆念”是指对修行法的回忆。在此解释“忆、念、忆念”，为显示其意，即说“反复不断产生”。因其与“忆”之音相连，却非语义连接，故说“仅是忆念”。由此可知，此非“得到”等副词所示的附加义，也非“分别、认识”等伴随义，而仅仅指“在应当起作用的境地乃至其能起作用”之相应。又说“与所应起作用之境地相称”，例如“臣子之相称”，即与信仰出家的臣子相称。此“相称”仅指能起作用之境地之相称，不是两者都相称之意。“相称”意即“相合”。如“佛”为具足功德者的称号，此功德若作单独思量，谓之“以佛功德为标识的忆念称呼”。“阿赖耶”以其所依起。“法”为流传的法，包含现行的九种世间与出世间法。难道说涅槃只是因善修行法的缘起？虽然略有说法，然因法的性质及共通之道果，此处以巴利集训方式说明其深远，应针对善修行法精细说明，依无数缘起等缘故才称为深远。对此，被教三种忆念之中，戒念等三种，因修行得力而成就，须依照自身戒行、布施及信顺等修持环境而取用。“色”为自身身体器官自为起点而运作的缘起。“身”指身中存在的诸所缘起。如毛发等诸节处为反面的缘起。这些在先前七种忆念中无缘起记载，此处因显示其义，故取名为缘起。譬如呼吸等的缘起亦如是，息呼吸即诸所造作皆止息，涅槃即涵义。
§124
124. Avecca buddhaguṇe yāthāvato ñatvā uppanno pasādo aveccappasādo, ariyamaggena āgatappasādo, taṃsadisopi vā yo diṭṭhigatavātehi acalo asampakampiyo, tena samannāgatena. Tādisassa buddhānussatibhāvanā ijjhati, na itarassa. Patirūpasenāsaneti yathāvuttaaṭṭhārasadosavajjite pañcaṅgasamannāgate senāsane. Rahogatenāti rahasi gatena. Tena kāyavivekaṃ dasseti. Paṭisallīnenāti nānārammaṇato paṭisallīnena, bahiddhā puthuttārammaṇato paṭikkamāpetvā kammaṭṭhāne sallīnena, susiliṭṭhacittenāti attho. Evanti imāya pāḷiyā āgatanayena.
124.“无忧”是指对佛之功德真如知晓而心生安宁。“安心”是此无忧的安稳，及因圣道而来的安稳。不为因立场动摇而动摇，故心坚固且不摇动，具备此种心态。由此而生佛的忆念修习，非他人可得，唯有如此者方能。所谓“有力军队”的比喻，是说如同去除了十八种黑烂病蚀的五支齐备队伍。所谓“秘密行军”即秘密前往。此显现身体离群独处之意。所谓“隐居”乃指从诸外境皈依并与修行地守静安稳，心精细明净。该意即是由此巴利原文句中所表达的宁静意。
So bhagavāti ettha soti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke ‘‘bhagavā’’ti patthaṭakittisaddo, so. Bhagavāti idaṃ satthu nāmakittanaṃ. Tathā hi vuttaṃ ‘‘bhagavāti netaṃ nāmaṃ mātarā kata’’ntiādi (mahāni. 198, 210; cūḷani. ajitamāṇavapucchāniddesa 2). Parato pana bhagavāti guṇakittanaṃ. Arahantiādīsu navasu ṭhānesu paccekaṃ itipi-saddaṃ yojetvā buddhaguṇā anussaritabbāti dassento ‘‘itipi arahaṃ…pe… itipi bhagavāti anussaratī’’ti āha. ‘‘Itipetaṃ bhūtaṃ itipetaṃ taccha’’ntiādīsu (dī. ni. 1.6) viya iti-saddo āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho. Tena nesaṃ bahubhāvo dīpito, tāni ca guṇasallakkhaṇakāraṇāni bhāventena cittassa sammukhībhūtāni kātabbānīti dassento ‘‘iminā ca iminā ca kāraṇenāti vuttaṃ hotī’’ti āha.
世尊是指于此时具足正念波罗蜜，已破除所有染污，获得无上正觉的觉者。诸天梵天并诸天尊皆以殊胜缘故恭敬尊称“世尊”一词。“世尊”乃为师圣的称号。经文中亦说“世尊”并非由母亲所命名。另一方面，“世尊”是功德的称号。对阿拉汉等九种圣地依次作分别加以“世尊”以及“阿拉汉”等称号，表示应当忆念佛之功德。此即“itipi”的用法，明显近义反复加强。由此释义，其余多种功德性特征在心中应立为明证，故说“此中以及其他因由而说”。
§125
125. Dūratā nāma āsannatā viya upādāyupādāya vuccatīti paramukkaṃsagataṃ dūrabhāvaṃ dassento ‘‘suvidūravidūre’’ti āha, suṭṭhu vidūrabhāveneva vidūreti attho. Sā panassa kilesato dūratā tesaṃ sabbaso pahīnattāti dassento āha ‘‘maggena kilesānaṃ viddhaṃsitattā’’ti. Nanu aññesampi khīṇāsavānaṃ te pahīnā evāti anuyogaṃ manasi katvā vuttaṃ ‘‘savāsanāna’’nti. Na hi bhagavantaṃ ṭhapetvā aññe saha vāsanāya kilese pahātuṃ sakkonti , etena aññehi asādhāraṇaṃ bhagavato arahattanti dassitaṃ hoti. Kā panāyaṃ vāsanā nāma? Pahīnakilesassāpi appahīnakilesassa payogasadisapayogahetubhūto kilesanihito sāmatthiyaviseso āyasmato pilindavacchassa (pārā. 621) vasalasamudācāranimittaṃ viya. Kathaṃ pana ‘‘ārakā’’ti vutte ‘‘kilesehī’’ti ayamattho labbhatīti? Sāmaññajotanāya visese avaṭṭhānato, visesatthinā ca visesassa anupayojetabbato, ‘‘ārakāssa honti pāpakā akusalā dhammā’’tiādīni (ma. ni. 1.434) suttapadānettha udāharitabbāni. Ārakāti cettha ā-kārassa rassattaṃ, ka-kārassa ca ha-kāraṃ, sānusāraṃ katvā niruttinayena ‘‘araha’’nti padasiddhi veditabbā. Vuttamevatthaṃ sukhaggahaṇatthaṃ ‘‘so tato ārakā nāmā’’ti gāthābandhamāha. Tattha samañjanasīlo samaṅgī, na samaṅgitā asamaṅgitā asamannāgamo asahavuttitā.
“远”意为似远接近不足，以示甚远之碍，谓之“远”。“远”就是说明烦恼远离消失，因其烦恼完全被消尽。又因涅槃的禅住力，不是其他涅槃之所能同比。为何用“烦恼灭尽”而言呢？因其乃由烦恼出离而作。于是表示“如遗留火种，说成炉火灭尽”，以说明即使有染污虽灭痕寥寥，但因起作用的因缘特殊，引起烦恼消灭的功效更利。对此戒念等三者之忆念，因其修习导致自利利益，也须依戒、布施与信顺等修习基础而加以取用。色由自身身器启动成为缘起。“身”即指身中诸所缘起，毛发节处等不利之缘起显现之地。该处前七种忆念中无缘起出现，今因显示义故取名“缘起”，例如呼吸缘起亦同。呼吸即诸造作停止，涅槃即其涵义。说“不起作用”之义“息止过渡，为止息诸蕴形相”，此即涅槃义。
§126
126. Anatthacaraṇena kilesā eva arayoti kilesārayo. ‘‘Arīnaṃ hatattā arihā’’ti vattabbe niruttinayena ‘‘araha’’nti vuttaṃ.
126.烦恼即是所谓烦恼之敌者。对此有说“虽敌无除，则非敌”，遂为释“敌”字义，谓即“无烦恼者为敌”，此为释义。
§127
127. Yañcetaṃ saṃsāracakkanti sambandho. Rathacakkassa nābhi viya mūlāvayavabhūtaṃ anto, bahi ca samavaṭṭhitaṃ avijjābhavataṇhāmayaṃ dvayanti vuttaṃ ‘‘avijjābhavataṇhāmayanābhī’’ti. Nābhiyā, nemiyā ca sambandhā arasadisā paccayaphalabhūtehi avijjātaṇhājarāmaraṇehi sambandhā puññādisaṅkhārāti vuttaṃ ‘‘puññādiabhisaṅkhārāra’’nti. Tattha tattha bhave pariyantabhāvena pākaṭaṃ jarāmaraṇanti taṃ nemiṭṭhāniyaṃ katvā āha ‘‘jarāmaraṇanemī’’ti. Yathā ca rathacakkapavattiyā padhānakāraṇaṃ akkho, evaṃ saṃsāracakkapavattiyā āsavasamudayoti āha ‘‘āsavasamudayamayena akkhena vijjhitvā’’ti. Āsavā eva avijjādīnaṃ kāraṇattā āsavasamudayo. Yathāha ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103). Vipākakaṭattārūpappabhedo kāmabhavādiko tibhavo eva ratho, tasmiṃ tibhavarathe. Attano paccayehi samaṃ, sabbaso vā ādito paṭṭhāya yojitanti samāyojitaṃ. Ādirahitaṃ kālaṃ pavattatīti katvā anādikālappavattaṃ.
127.此即所谓轮回之链。比喻如车轮之轴心，内在诸根由外缘包围，同起缘成无明、行、渴爱，此称“无明行渴轮轴”。轮辐般相互依存，支配果然为行与行果。众生由于此缘起而生老死。谓之“轮轴切割”。轮轴是十二支缘起之首因，即烦恼根源乃是无明。又说三种轮辐，即欲界、有色界、无色界作为车轨中三种轮辐，集结依存于轮轴。凡所有缘分皆被毫无遗漏地牵引，周而复始，如无初始之时，故称为无始时轮转。
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
“蕴行及元素根处，
Abbocchinnaṃ vattamānā, ‘saṃsāro’ti pavuccatī’’ti. (dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199) –
断绝分断之后，称为‘轮回’。”（《大毗奈耶注》八章第2.95节不净品，参见《增支部注》八章第2.2.60节；《中部注》八章第2.4.199节）——
Evaṃ vuttasaṃsārova saṃsāracakkaṃ. Anenāti bhagavatā. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne, kāle vā. Vīriyapādehīti saṃkilesavodānapakkhiyesu sannirumbhanasannikkhipanakiccatāya dvidhā pavattehi attano vīriyasaṅkhātehi pādehi. Sīlapathaviyanti patiṭṭhaṭṭhena sīlameva pathavī, tassaṃ. Patiṭṭhāyāti sampādanavasena patiṭṭhahitvā. Saddhāhatthenāti anavajjadhammādānasādhanato saddhāva hattho, tena. Kammakkhayakaranti kāyakammādibhedassa sabbassapi kammassa khayakaraṇato kammakkhayakaraṃ. Ñāṇapharasunti samādhisilāyaṃ sunisitamaggañāṇapharasuṃ gahetvā.
如此说的轮回，也即轮回之转。世尊以此说。所谓菩提地，是指菩提智如聚集之坛，出离之时所在。所谓精进之“足”，乃指两足，即在杂染病因根治的八正勤中，以自身精进之足二足推动。所谓戒如大地，是坚定安立的戒律即为此地，戒是根基。所谓建立，即为成就、安立之意。所谓信之手，是依止清净善法而得信，如手能扶持故。作业断尽，是说身业等诸业皆断尽之理。所谓智慧果，是指禅定如磐石，坚固难毁的智慧果实。
§128
128. Evaṃ ‘‘arānaṃ hatattā’’ti ettha vuttaaraghāte saṃsāraṃ cakkaṃ viya cakkanti gahetvā atthayojanaṃ katvā idāni paṭiccasamuppādadesanākkamenapi taṃ dassetuṃ ‘‘atha vā’’tiādi vuttaṃ. Tattha anamataggaṃ saṃsāravaṭṭanti anu anu amataggaṃ aviññātakoṭikaṃ saṃsāramaṇḍalaṃ. Sesā dasa dhammā saṅkhārādayo jātipariyosānā arā. Kathaṃ? Nābhiyā avijjāya mūlato, nemiyā jarāmaraṇena antato sambandhattāti dassento āha ‘‘avijjāmūlakattā jarāmaraṇapariyantattā cā’’ti. Dukkhādīsūti dukkhasamudayanirodhamaggesu. Tattha dukkhe aññāṇaṃ tadantogadhattā, tappaṭicchādanato ca, sesesu paṭicchādanatova. Dukkhanti cettha dukkhaṃ ariyasaccaṃ adhippetanti taṃ kāmabhavādivasena tidhā bhinditvā tathā tappaṭicchādikaṃ avijjaṃ, avijjādipaccaye tīsu bhavesu saṅkhārādike ca paṭipāṭiyā dassento ‘‘kāmabhave ca avijjā’’tiādimāha. Tattha kāmabhave avijjāti kāmabhave ādīnavappaṭicchādikā avijjā. Rūpabhave arūpabhave avijjāti etthāpi eseva nayo. Kāmabhave saṅkhārānanti kāmabhūmipariyāpannānaṃ saṅkhārānaṃ, kāmabhave vā nipphādetabbā ye saṅkhārā, tesaṃ kāmabhavūpapattinibbattakasaṅkhārānanti attho. Paccayo hotīti puññābhisaṅkhārānaṃ tāva ārammaṇapaccayena ceva upanissayapaccayena cāti dvidhā paccayo hoti. Apuññābhisaṅkhāresu sahajātassa sahajātādivasena , asahajātassa anantarasamanantarādivasena, nānantarassa pana ārammaṇavasena ceva upanissayavasena ca paccayo hoti. Arūpabhave saṅkhārānanti āneñjābhisaṅkhārānaṃ . Paccayo hoti upanissayavaseneva. Imasmiṃ panatthe ettha vitthāriyamāne atippapañco hoti, sayameva ca parato āgamissatīti na naṃ vitthārayāma.
128. 如此“杀死烦恼”之语，意指切断轮回之轮，如将车轮取下解除。此后，以缘起说来显现，之前还说“然后”等语。所谓无始无明之轮，乃无常不知之轮回圆盘。剩余十法，诸行等法已尽终止。如何呢？无明为根，如业力所牵引，终由老死相连因缘，故言“由无明为根，至老死终止”。苦等如圣谛所说的苦集灭道中。此处所谓苦，是盖约因覆之苦，即对苦之无知掩蔽，乃至余者亦同如是遮蔽。苦在此为圣谛说，故分为三类：欲界轮回因无明等诸烦恼攀附，如说欲界有无明；色界与无色界亦同依此理。所谓欲界之行者，是指遍布欲界之诸行，及于欲界里应灭之诸行，即欲界产生变化转续的行。缘指善业所生的果报种子等，此缘有二种，即出发缘和依赖缘。对无功德所生诸行，或自出生的，有逐生逐异连续之缘。色界行是指非感官业的行。缘起说便是依赖缘。此处详说此理，过分繁复，后面会详述，故此处略述。
Tiṇṇaṃ āyatanānanti cakkhusotamanāyatanānaṃ. Ekassāyatanassāti manāyatanassa. Iminā nayena phassādīnampi vibhāgo veditabbo. Tattha tattha sā sā taṇhāti rūpataṇhādibhedā tattha tattha kāmabhavādīsu uppajjanakā taṇhā.
所谓三处，是指眼、耳、鼻、舌、身、意根六处。单数处乃指意根处。由此引领，亦应分别触等现象。其处处的“渴”是指色界等的欲渴差别，且欲界等中产生的渴爱。
Taṇhādimūlikā kathā atisaṃkhittāti taṃ, upādānabhave ca vibhajitvā vitthāretvā dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Tattha ‘‘kāme paribhuñjissāmī’’ti iminā kāmataṇhāpavattimāha. Tathā ‘‘saggasampattiṃ anubhavissāmī’’tiādīhi. Sā pana taṇhā yasmā bhusamādānavasena pavattamānā kāmupādānaṃ nāma hoti, tasmā vuttaṃ ‘‘kāmupādānapaccayā’’ti. Tathevāti kāmupādānapaccayā eva.
关于渴的根本道理，此处略述。欲取执着又分为执取欲界与执取三界诸执，此皆将详细说明。所谓“欲乐徒生”，即指对此语中欲界渴爱的转变。诸如“将得天上快乐”等语。此渴因贪著轮回之财宝而生，名为欲取执着，故称“欲取执着缘”，正是以欲取执着为缘。
Brahmalokasampattinti rūpībrahmaloke sampattiṃ. ‘‘Sabbepi tebhūmakā dhammā kāmanīyaṭṭhena kāmā’’ti (mahāni. 1; cūḷani. ajitamāṇavapucchāniddesa 8 thoka visadisaṃ) vacanato bhavarāgopi kāmupādānamevāti katvā ‘‘kāmupādānapaccayā eva mettaṃ bhāvetī’’tiādi vuttaṃ. Sesupādānamūlikāsupīti etthāyaṃ yojanā – idhekacco ‘‘natthi paro loko’’ti natthikadiṭṭhiṃ gaṇhāti, so diṭṭhupādānapaccayā kāyena duccaritaṃ caratītiādi vuttanayena yojetabbaṃ. Aparo ‘‘asukasmiṃ sampattibhave attā ucchijjatī’’ti ucchedadiṭṭhiṃ gaṇhāti, so tatrūpapattiyā kāyena sucaritaṃ caratītiādi vuttanayeneva yojetabbaṃ. Aparo ‘‘rūpī manomayo hutvā attā ucchijjatī’’ti rūpūpapattiyā maggaṃ bhāveti. Bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Aparo ‘‘arūpabhave uppajjitvā attā ucchijjatī’’ti arūpūpapattiyā maggaṃ bhāveti. Bhāvanāpāripūriyāti sabbaṃ vuttanayeneva veditabbaṃ. Etāhiyeva attavādupādānamūlikāpi yojanā saṃvaṇṇitāti daṭṭhabbaṃ. Evaṃ diṭṭhadhammanibbānavādavasenāpi yojanā veditabbā. Aparo ‘‘sīlena suddhī’’ti ‘‘asuddhimaggaṃ suddhimaggo’’ti parāmasanto sīlabbatupādānapaccayā kāyena duccaritaṃ caratītiādinā sabbaṃ vuttanayeneva yojetabbaṃ.
所谓梵天界的成就，是指在色梵天界的成就。『诸种大地上的法，皆为可欲境界中的欲乐』，此言出自《大事》第一卷、《小事》中阿吉陀摩那婆提问释义第八节经文，借此说明生死贪恋也是欲界的执着。因谓『由欲的执着因缘，乃修慈爱』等语句而体现。所谓余执着根本清净，是此处常用的因说。一方面，有人执持『无他界』，即无他世的见解，此当以见执着因缘，身体行恶为念的说法联系理解。另一方面，有人持『于不灭境界自身断灭』的见解，须以断灭见的成就，即身体行善为念的说法联系理解。还有解说谓『身心成色心所现身而自断灭』，是修色界成就的修道路；此处所谓修道圆满，当以以上全体说法综合体会。有人称『生于无色界而自身断灭』，是修无色界成就的道路；修习圆满亦需依此诸说知见。由此可以看到，关于自我贪执因根净化的说法，也当如是体认。如此即便是明了涅槃门径的诸种说法，也须依此思维。另有人云『以戒净为基』、『不净之道为净道』，说明彼对于身体不善行戒法的执着因缘，亦总可依以上全体说说相应联结。
Idāni yvāyaṃ saṃsāracakkaṃ dassentena ‘‘kāmabhave avijjā kāmabhave saṅkhārānaṃ paccayo hotī’’tiādinā avijjādīnaṃ paccayabhāvo, saṅkhārādīnaṃ paccayuppannabhāvo ca dassito, tameva paṭisambhidāmaggapāḷiṃ ānetvā nigamanavasena dassento ‘‘evaṃ aya’’ntiādimāha. Tattha yathā saṅkhārā hetunibbattā, evaṃ avijjāpi kāmāsavādinā sahetukā evāti āha ‘‘ubhopete hetusamuppannā’’ti. Paccayapariggaheti nāmarūpassa paccayānaṃ avijjādīnaṃ paricchijja gahaṇe, nipphādetabbe bhummaṃ. Paññāti kaṅkhāvitaraṇavisuddhisaṅkhātā pakārato jānanā. Dhammaṭṭhitiñāṇanti paṭiccasamuppādāvabodho. Idañca dhammaṭṭhitiñāṇaṃ yasmā addhāttaye kaṅkhāmalavitaraṇavasena pavattati, tasmā ‘‘atītampi addhāna’’ntiādi vuttaṃ. Eteneva nayenāti etena ‘‘avijjā hetū’’tiādinā avijjāyaṃ vuttena nayena. ‘‘Saṅkhārā hetu, viññāṇaṃ hetusamuppanna’’ntiādinā (paṭi. ma. 1.46) sabbapadāni vitthāretabbāni.
如今观看世间轮回，经文示现『于欲界的现象，烦恼无明为诸行之因』，表明无明等烦恼为缘起之因，诸行亦由缘起显现。并引用了正见学门典型的经文，正如《三解脱门》巴利经籍的结论所示，说明此理确凿归依其理路。既然诸行为因生起之法，无明亦由如欲漏烦恼之无明主因而生起，即称为『共因』，故谓『二因共生起』。所谓缘起之取体，即为名色的缘因中无明等烦恼之涵摄与产生，须详细精究无遗。慧者即从根除疑惑而成慧，慧亦谓法之真谛悟解。如今此慧益发彰显无疑，因此称为『当下慧』。由此得知『过去亦视为当下』等语句。综上，缘起所依即是无明为因等语之指向。经文《解说经》第1章第46节述云『诸行是因、识为因生起』，应详加说明其全部涵义。
Saṃkhippanti ettha avijjādayo, viññāṇādayo cāti saṅkhepo, hetu, vipāko ca. Hetu vipākoti vā saṃkhippatīti saṅkhepo, avijjādayo viññāṇādayo ca. Saṅkhepabhāvasāmaññena pana ekavacanaṃ katanti daṭṭhabbaṃ. Te pana saṅkhepā atīte hetu, etarahi vipāko, etarahi hetu, āyatiṃ vipākoti evaṃ kālavibhāgena cattāro jātā. Tenāha ‘‘purimasaṅkhepo cettha atīto addhā’’tiādi. Saṅkhepa-saddo vā bhāgādhivacananti atīto hetubhāgo paṭhamo saṅkhepo. Esa nayo sesesupi. Taṇhupādānabhavā gahitāva honti kilesakammabhāvasāmaññato, tehi vinā avijjāsaṅkhārānaṃ sakiccākaraṇato ca. Kammaṃ taṇhā ca tassa sahakārīkāraṇaṃ hutvā vaṭṭanatthena kammavaṭṭaṃ.
这里粗略归纳无明诸法、识等诸法为因、果。因与果二者综合而言，即为简要概括，而无明诸法与识诸法亦属其中。要注意的是，简约表述通常用单数形式。此等简略称谓，是对过去因理而言为因者的简称，现时则是果，未来则属于果的延续，时间划分共生四种。故曰『先前简说此处为既往』等言论。简说词为部分名词，属因中前部分；此为一简写法，也是言辞上的残余部分。同时，因烦恼的断除等综合原因而产生的行为状态被称为烦恼因所成因果过程。行为与渴爱是其协同推动的因缘，循环生起形成业轮回。
Viññāṇanāmarūpasaḷāyatanaphassavedanānaṃ jātijarābhaṅgāvatthā ‘‘jātijarāmaraṇa’’nti vuttāti āha ‘‘jātijarāmaraṇāpadesenaviññāṇādīnaṃniddiṭṭhattā’’ti. Imeti viññāṇādayo. Āyatiṃ vipākavaṭṭaṃ paccuppannahetuto bhāvīnaṃ anāgatānaṃ gahitattā. Teti avijjādayo. Ākāratoti sarūpato avuttāpi tasmiṃ tasmiṃ saṅgahe ākirīyanti avijjāsaṅkhārādiggahaṇehi pakāsīyantīti ākārā, atītahetuādīnaṃ vā pakārā ākārā, tato ākārato. Vīsatividhā honti atītehetupañcakādibhedato.
识与名色、六入处、触及、受等诸法的生灭变化之因缘，称为出生、衰老、死者，故云『出生、衰老、死』。又出言『分别出生、衰老、死者是指识及诸法显现相关』。所谓无明诸因即此。世间的果即依赖因的现在推动生起未来之故。所谓『形相』，即虽然如此实体说，但在此聚合中作用显现。形相包括过去因等种种因素，是由形相而起，因而称为缘起缘。迄今传承有二十种，乃根据过去因及五种初因分别而为分类。
Saṅkhāraviññāṇānaṃ antarā eko sandhīti hetuto phalassa avicchedappavattibhāvato hetuphalasambandhabhūto eko sandhi. Tathā bhavajātīnamantarā. Vedanātaṇhānamantarā pana phalato hetuno avicchedappavattibhāvato phalahetusambandhabhūto eko sandhi. Phalabhūtopi hi dhammo aññassa hetusabhāvassa dhammassa paccayo hotīti.
诸行与识相互之间的联系，是一种连接，是因与果因缘不断相续的状态，故为因果相连。正如生死轮回诸法之间的连接。感、渴间的联系，由于果对因的持续推动、果因相续，故称为果因相续的连接。果的本质本身即他因法之缘起之法。
Itīti vuttappakāraparāmasanaṃ. Tenāha ‘‘catusaṅkhepa’’ntiādi. Sabbākāratoti idha vuttehi, avuttehi ca paṭiccasamuppādavibhaṅge (vibha. 225 ādayo), anantanayasamantapaṭṭhānādīsu ca āgatehi sabbehi ākārehi. Jānātīti avabujjhati. Passatīti dassanabhūtena ñāṇacakkhunā paccakkhato passati. Aññāti paṭivijjhatīti tesaṃyeva vevacanaṃ. Tanti taṃ jānanaṃ. Ñātaṭṭhenāti yathāsabhāvato jānanaṭṭhena. Pajānanaṭṭhenāti aniccādīhi pakārehi paṭivijjhanaṭṭhena.
至此，关于所说原则作了总结说明。故言『四简明』等。所谓诸种形态，是指此处所出所没、缘起分解等处诸法，以及因缘无尽、持久等类别有形态显现。所谓『知』，谓认识而理解。所谓『见』，即凭识力观察映现。所谓『异』，即分别知觉，谓于同一事物有差别区别之识。所谓『意识』，谓对无常等相之分别察知。所谓『识所缘处』，谓依真实本性所进行的认识。
Idāni yadatthamidaṃ bhavacakkaṃ idhānītaṃ, taṃ dassetuṃ ‘‘iminā’’tiādi vuttaṃ. Tattha te dhammeti te avijjādike dhamme. Yathābhūtaṃ ñatvāti mahāvajirañāṇena yāthāvato jānitvā. Nibbindanto balavavipassanāya virajjanto vimuccanto ariyamaggehi are hanīti yojanā. Tattha yadā bhagavā virajjati vimuccati, tadā are hanati nāma. Tato paraṃ pana abhisambuddhakkhaṇaṃ gahetvā vuttaṃ ‘‘hani vihani viddhaṃsesī’’ti.
此时，对于此轮回大事所说，要明了“以此”诸语。所言诸法，即为无明等法。以如实智慧大宝剑，正确了知实相。对诸有漏法，生厌离力而观智，生清净而离欲，虽不一时至彼圣道，却是向彼之发展。于此，当世尊清净离欲、解脱已成时，称作彼乃制除；后来如来得正觉之时，则称彼为“断除、息灭、尽灭”。
§129
129. Cakkavattino acetane cakkaratane uppanne tattheva loko pūjaṃ karoti, aññattha pūjāvisesā pacchijjanti, kimaṅgaṃ pana sammāsambuddhe uppanneti dassento ‘‘uppanne tathāgate’’tiādimāha. Ko pana vādo aññesaṃ pūjāvisesānanti yathāvuttato aññesaṃ amahesakkhehi devamanussehi kariyamānānaṃ nātiuḷārānaṃ pūjāvisesānaṃ arahabhāve kā nāma kathā. Atthānurūpanti arahattatthassa anurūpaṃ anvatthaṃ.
129. 轮王新生无意识轮宝，世间即时供养；别处供养别有特异，说明为何正觉者出生时，即说为“出世如来”。何理谓之别处特异供养，依合理说法即是，诸天人等供养虽多，然因其非极尊者，故不称阿拉汉境界之供养。此乃与阿拉汉境相符合，理亦相应。
§130
130.Asilokabhayenāti akittibhayena. Raho pāpaṃ karonti ‘‘mā naṃ koci jaññā’’ti esa bhagavā na kadāci karoti pāpahetūnaṃ bodhimaṇḍe eva suppahīnattā. Aparo nayo – ārakāti arahaṃ, suvidūrabhāvatoicceva attho. Kuto pana suvidūrabhāvatoti? Ye abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tato eva appahīnarāgadosamohā ariyadhammassa akovidā ariyadhamme avinītā ariyadhammassa adassāvino appaṭipannā micchāpaṭipannā ca, tato suvidūrabhāvato. Vuttañhetaṃ bhagavatā –
130. 无有尘世怖者，亦称无名怖者。恶人隐蔽行为曰“谁能知我”者，世尊从未于圣地恶因处，严厉责难此类。又说“护持者”意即阿拉汉，表因其远离业染难近。何以称远离业染？谓身心未净、戒定慧未具足，故难拔除恶心、贪惑之惑，不能通达圣法，未见法理，误入邪行，故号为远离业染。记载世尊言：
‘‘Saṅghāṭikaṇṇecepi me, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu na passati, dhammaṃ apassanto maṃ na passatī’’ti (itivu. 92).
『比库若携我衣袈笠，背后背置，足上置足，若心贪欲强烈，染心生恶念，心散乱不具定者，是谓远离护持者。我不亲近，如是因由：彼不见法，见法不见我。』(出自迦叶经，第92经)
Yathāvuttapuggalā hi sacepi sāyaṃ pātaṃ satthu santikāvacarāva siyuṃ, na te tāvatā ‘‘satthu santikā’’ti vattabbā, tathā satthāpi nesaṃ. Iti asappurisānaṃ ārakā dūreti arahaṃ.
如是，虽有人夕至佛前久留，不能称为“近佛”，佛亦非对彼亲近。故以无赖之人远尼阿拉汉之名。
‘‘Sammā na paṭipajjanti, ye nihīnāsayā narā;
『不正行者，皆是无道心之人，』
Ārakā tehi bhagavā, dūre tenārahaṃ mato’’ti.
世尊被他们亲近，故他说“我远离他们”。
Tathā ārakāti arahaṃ, āsannabhāvatoti attho. Kuto pana āsannabhāvatoti? Ye bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tato eva pahīnarāgadosamohā ariyadhammassa kovidā ariyadhamme suvinītā ariyadhammassa dassāvino sammāpaṭipannā, tato āsannabhāvato. Vuttampi cetaṃ bhagavatā –
“亲近”者，指阿拉汉，意即临近存在。何以谓之临近？谓那些修习净身、净戒、净心、净慧者，且断尽贪嗔痴，善于圣法，深谙圣法，善于了达圣法者，由于他们临近，故谓之临近。世尊亦有言：“比库们，即使行走百由旬之遥，若为比库，则当无贪恋欲欲，无剧烈瞋恚，心不蠢动，意念纯正清净，具足正念、正定、专注、定力收摄，能自调伏。此时此刻即在我近处，我便属于其间。何故？比库们，此比库见法，见了我，故尔。”（谓经参照92）
‘‘Yojanasate cepi me, bhikkhave, bhikkhu vihareyya, so ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto appaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu passati, dhammaṃ passanto maṃ passatī’’ti (itivu. 92).
上述如此之人，即使远在百由旬之外，仍为世尊亲近，不能称之为“世尊远离”，世尊亦不远离他们。是以贤者称呼“亲近”即阿拉汉。
Tathārūpā hi puggalā satthu yojanasahassantarikāpi honti, na tāvatā te ‘‘satthu dūracārino’’ti vattabbā, tathā satthāpi nesaṃ. Iti sappurisānaṃ ārakā āsanneti arahaṃ.
一切正当修行者，善根纯净，具足胜义法，亲近于世尊
Ye sammā paṭipajjanti, suppaṇītādhimuttikā;
即便如此亲近，世尊依然临近此等阿拉汉。
Ārakā tehi āsanne, tenāpi arahaṃ jino.
护卫者在他们座前，因此彼阿拉汉、胜者存在。
Ye ime rāgādayo pāpadhammā yasmiṃ santāne uppajjanti, tassa diṭṭhadhammikampi samparāyikampi anatthaṃ āvahanti. Nibbānagāminiyā paṭipadāya ekaṃseneva ujuvipaccanīkabhūtā ca, te attahitaṃ, parahitañca paripūretuṃ sammā paṭipajjantehi sādhūhi dūrato rahitabbā pariccajitabbā pahātabbāti rahā nāma, te ca yasmā bhagavato bodhimūleyeva ariyamaggena sabbaso pahīnā samucchinnā. Yathāha –
那些诸如贪欲等恶法，在世间有情中生起者，乃至于见法及常见的依附，皆生无益之害。以通向涅槃之正道为准，是唯一不偏不倚的正理之路；修行清净正行，以成就自身利益及他人利益者，应远离、舍弃恶法，如是称为「远离」；因为它们从世尊觉悟之根基、圣道中已经全部断尽消灭。如经中所说——
‘‘Tathāgatassa kho, brāhmaṇa, rāgo pahīno doso moho, sabbepi pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti (pārā. 9-10 atthato samānaṃ).
『婆罗门啊，如来已断除贪、嗔、痴，所有恶劣不善法皆已断尽，犹如树根已被铲除，根断枝枯，不复生长。』（巴拉文第9-10节，义旨相同）
Tasmā sabbaso na santi etassa rahāti arahoti vattabbe okārassa sānusāraṃ a-kārādesaṃ katvā ‘‘araha’’nti vuttaṃ.
所以全然没有藏有恶法之所，而被称为已远离恶法的阿拉汉者，是顺从此义，未偏离「无有」之说，而称其为「阿拉汉」。
Pāpadhammā rahā nāma, sādhūhi rahitabbato;
恶法当远离，这乃是善人应行之道；
Tesaṃ suṭṭhu pahīnattā, bhagavā arahaṃ mato.
既已彻底断除恶法，世尊即被尊为阿拉汉。
Ye te sabbaso pariññātakkhandhā pahīnakilesā bhāvitamaggā sacchikatanirodhā arahanto khīṇāsavā, ye ca sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, ye ca parisuddhapayogā kalyāṇajjhāsayā saddhāsīlasutādiguṇasampannā puggalā, tehi na rahitabbo na pariccajitabbo, te ca bhagavatāti arahaṃ. Tathā hi ariyapuggalā satthārā diṭṭhadhammassa paccakkhakaraṇato satthu dhammasarīrena avirahitā eva honti. Yathāha āyasmā piṅgiyo –
那些已完全了知一切五蕴、远离烦恼、证得修习之道、证得真实断灭境界的阿拉汉，及尚未证得无上寂静安稳境界，但正在修行并预备入无余涅槃之进士，及那些心境纯净、善意正念、信戒具足、并具有诸多美好德行的人物，彼等皆不应远离亦不应舍弃，他们也乃世尊所摄受的阿拉汉。实由圣者为众生师，亲证真理本质，体悟法身，无所隐蔽，如比库牟尼比……
‘‘Passāmi naṃ manasā cakkhunāva,
我既用心又用眼观察，
Rattindivaṃ brāhmaṇa appamatto;
如夜间警觉的婆罗门，
Namassamāno vivasemi rattiṃ,
恭敬礼拜而在夜间守持，
Teneva maññāmi avippavāsaṃ.
正因如此我认定自己未曾堕落。
‘‘Saddhā ca pīti ca mano sati ca,
信心、喜悦、心念俱具，
Nāpentime gotamasāsanamhā;
此三非离世尊教法而有。
Yaṃ yaṃ disaṃ vajati bhūripañño,
无量智慧者，遍行于一切方位，
Sa tena teneva natohamasmī’’ti. (su. ni. 1148-1149);
以彼智慧为凭，我不转向他方。（律藏.尼含1148-1149）
Teneva ca te aññaṃ satthāraṃ na uddisanti. Yathāha –
正因如此，他们不再宣扬别的教师，如经所言－
‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyyāti netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.276).
「比库们，此处无可容身之地，若有有见成就的人，要宣说别的教师，则无此立地。」（中部尼含3.128；增支尼含1.276）
Kalyāṇaputhujjanāpi yebhuyyena satthari niccalasaddhā eva honti. Iti suppaṭipannehi purisavisesehi avirahitabbato, tesañca avirahanato na santi etassa rahā pariccajanakā, natthi vā etassa raho sādhūhi pariccajitabbatāti arahaṃ.
善男子善女人中，大多教师信心坚定不动摇。因此由受持正法之特异圣者秘密不可泄漏，且不容泄漏此秘密为善，有此秘密护持者称为阿拉汉。
‘‘Ye sacchikatasaddhammā, ariyā suddhagocarā;
「真实受持正法者，圣道清净居住者，
Na tehi rahito hoti, nātho tenārahaṃ mato’’ti.
『不依赖诸者者，不可称为彼之赖者』，此义也。
Rahoti ca gamanaṃ vuccati, bhagavato ca nānāgatīsu paribbhamanasaṅkhātaṃ saṃsāre gamanaṃ natthi kammakkhayakarena ariyamaggena bodhimūleyeva sabbaso sasambhārassa kammavaṭṭassa viddhaṃsitattā. Yathāha –
『隐没』谓行迹隐匿，谓住处隐蔽。世尊游行于诸方，然于轮回诸趣中，以业已尽、圣道为根，不复流转，尽与业轮俱息，故称无行。譬如说：
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
『天上之所生者，天龙或飞鸟；
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
或往于鬼界，及生于人间；
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36);
彼等中我之烦恼已灭，已断净无漏』。（『增支部』卷四三六）
Evaṃ natthi etassa rahogamanaṃ gatīsu paccājātītipi arahaṃ.
如是，行迹隐没无踪者，不复流转之进程，圣者亦无此特隐没戏般转归途，盖因已超越生死之轮回矣。
Raho vā gamanaṃ yassa, saṃsāre natthi sabbaso;
若有秘密的去处，于轮回界中全然无法寻得；
Pahīnajātimaraṇo, arahaṃ sugato mato.
舍弃生死轮回的为阿拉汉者，称为善逝者亦是如是；
Pāsaṃsattā vā bhagavā arahaṃ. Akkharacintakā hi pasaṃsāyaṃ araha-saddaṃ vaṇṇenti. Pāsaṃsabhāvo ca bhagavato anaññasādhāraṇo yathābhuccaguṇādhigato sadevake loke suppatiṭṭhito. Tathā hesa anuttarena sīlena anuttarena samādhinā anuttarāya paññāya anuttarāya vimuttiyā asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggaloti evaṃ tasmiṃ tasmiṃ guṇe vibhajitvā vuccamāne paṇḍitapurisehi devehi brahmehi bhagavatā vā pana pariyosāpetuṃ asakkuṇeyyarūpo. Iti pāsaṃsattāpi bhagavā arahaṃ.
世尊被称赞为阿拉汉。因文字思考者专用赞扬语称阿拉汉名号。世尊的赞誉之性非同寻常，如同世间诸天依其妙法安稳立处。由此，于无上戒律、无上禅定、无上智慧、无上解脱中，世尊无等、无比、无双、不分所归、无双个人者。诸善根分毫皆圆满齐备，是故学识渊博者天神梵天及世尊本人皆难以尽述其圆满完备。由此，世尊即使受赞美也称为阿拉汉。
Guṇehi sadiso natthi, yasmā loke sadevake;
在各项功德上无有可以比拟者，乃诸天界神所共知；
Tasmā pāsaṃsiyattāpi, arahaṃ dvipaduttamo.
因此，即便受赞赞美，阿拉汉仍为二足中最上者。
Evaṃ sabbathāpi –
诸如此类，遍及一切时处——
‘‘Ārakā mandabuddhīnaṃ, ārakā ca vijānataṃ;
「愚钝者不明智，愚钝者不知晓；
Rahānaṃ suppahīnattā, vidūnamaraheyyato;
偷隐者被轻慢，智者应当轻视；
Bhavesu ca rahābhāvā, pāsaṃsā arahaṃ jino’’ti.
生死中无偷隐者，阿拉汉及如来皆受称赞。」
§131
131.Sammāti aviparītaṃ. Sāmanti sayameva. Sambuddhoti hi ettha saṃ-saddo ‘‘saya’’nti etassa atthassa bodhako daṭṭhabbo. Sabbadhammānanti anavasesānaṃ ñeyyadhammānaṃ. Kathaṃ panettha sabbadhammāvabodho labbhatīti? Ekadesassa aggahaṇato. Padesaggahaṇe hi asati gahetabbassa nippadesatāva viññāyati yathā ‘‘dikkhito na dadātī’’ti. Evañca katvā atthavisesānapekkhā kattari eva buddhasaddasiddhi veditabbā kammavacanicchāya abhāvato. ‘‘Sammā sāmaṃ buddhattā sammāsambuddho’’ti ettakameva hi idha saddato labbhati, ‘‘sabbadhammāna’’nti pana atthato labbhamānaṃ gahetvā vuttaṃ. Na hi bujjhanakiriyā avisayā yujjati.
131.『正如，不反逆者』。此处『正如』同『自身』。『正觉者』一词，应从中分解。本处应观其意义为『自身（正觉）』之教义指示。所谓诸法，皆谓无余的对象，应思维如何于此得悉诸法之了达？此意通过分解词根而得。词根分解时，明显无可获持之义，如『已学者不予与』。由此观之，出于词义特异的观点，仅依教理成就佛号，因无业语故也。『正如 自身 以佛境而正觉者』，由此小语得成，而『诸法』当从意义成立之教而告。非因认知功用入异境也。
Idāni tassā visayaṃ ‘‘sabbadhamme’’ti sāmaññato vuttaṃ vibhajitvā dassetuṃ ‘‘abhiññeyye dhamme’’tiādi vuttaṃ. Tattha abhiññeyyeti abhivisiṭṭhena ñāṇena jānitabbe. Ke pana teti? Catusaccadhamme. Abhiññeyyato buddhoti abhiññeyyabhāvato bujjhi. Pubbabhāge vipassanāpaññāya, adhigamakkhaṇe maggapaññāya, aparabhāge sabbaññutaññāṇādīhi aññāsīti attho. Ito paresupi eseva nayo. Pariññeyye dhammeti dukkhaṃ ariyasaccamāha. Pahātabbeti samudayapakkhiye. Sacchikātabbeti nibbānaṃ sandhāyāha. Bahuvacananiddeso pana sopādisesādikaṃ pariyāyasiddhaṃ bhedaṃ gahetvā kato, uddeso vā ayaṃ catusaccadhammānanti. Tathā hi vakkhati ‘‘cakkhuṃ dukkhasacca’’ntiādi. Uddeso ca avinicchitatthaparicchedassa dhammassa vasena karīyati. Uddesena hi uddisiyamānānaṃ dhammānaṃ atthitāmattaṃ vuccati, na paricchedoti aparicchedena bahuvacanena vuttaṃ yathā ‘‘appaccayā dhammā, asaṅkhatā dhammā’’ti (dha. sa. dukamātikā 7-8). Sacchikātabbeti vā phalavimuttīnampi gahaṇaṃ, na nibbānassevāti bahuvacananiddeso kato. Evañca bhāvetabbeti ettha jhānānampi gahaṇaṃ daṭṭhabbaṃ.
现在此处之主题，以『诸法』为普通语，当分别说明，以示『可得三明法』等语。此处『可得三明』应知为以无上智慧觉知之义。何为该义？即四圣谛法门。『可得三明佛』者，基于可证三明性而称。前段指以止观慧为视角，获道时以圣道慧观照，后段以圆通三智等智慧通达，谓之‘知’。本法从此亦适于他处。如欲了解法义，即四圣谛；欲证成，谓苦谛；欲断除，谓集谛；欲证得，谓灭谛。复数语用则具微妙分异。取意亦从四圣谛中立成。若如是，则见如『眼苦谛』等多处。意指十全通达之法境界，不拘文字分割。意所指谓内涵之存在，不为文字分解。如所谓『无因法、无边法』等语（《长部·苦母经》7-8品）。『证得』即获取涅槃果自在，并非仅指涅槃一义。此复数用法，亦当如是观之。此处应条件说，禅那亦须置入其中。
Gāthāyaṃ bhāvetabbañcāti ettha ca-saddo avuttasamuccayattho, tena sacchikātabbassa gahaṇaṃ veditabbaṃ. Tasmā buddhosmīti yasmā cattāri saccāni mayā buddhāni, saccavinimuttañca kiñci ñeyyaṃ natthi, tasmā sabbampi ñeyyaṃ buddhosmi, abbhaññāsinti attho.
关于偈颂应持修习的诸义，即此处语义并非复合集合之义，因而应观证得法之包含广大。是以宣说『觉者』，谓我已悟入四谛，无一谛未悟通，故称其为诸法悉知、全智胜者。
§132
132. Evaṃ saccavasena sāmaññato vuttamatthaṃ dvārārammaṇehi saddhiṃ dvārappavattadhammehi, khandhādīhi ca saccavaseneva vibhajitvā dassetuṃ ‘‘api cā’’tiādi āraddhaṃ. Tattha mūlakāraṇabhāvenāti santesupi avijjādīsu aññesu kāraṇesu tesampi mūlabhūtakāraṇabhāvena. Taṇhā hi kammassa vicittabhāvahetuto, sahāyabhāvūpagamanato ca dukkhavicittatāya padhānakāraṇaṃ. Samuṭṭhāpikāti uppādikā. Purimataṇhāti purimabhavasiddhā taṇhā. Ubhinnanti cakkhussa , taṃsamudayassa ca. Appavattīti appavattinimittaṃ. Nirodhapajānanāti sacchikiriyābhisamayavasena nirodhassa paṭivijjhanā. Ekekapaduddhārenāti ‘‘cakkhuṃ cakkhusamudayo’’tiādinā ekekakoṭṭhāsaniddhāraṇena . Taṇhāyapi pariññeyyabhāvasabbhāvato, upādānakkhandhantogadhattā ca dukkhasaccasaṅgahaṃ dassetuṃ ‘‘rūpataṇhādayo cha taṇhākāyā’’ti vuttaṃ.
132. 如此依真理之见，以通常说法说，合于门前相应且与门开事相应，亦分开蕴等各别真理，欲显示次第起始等义，从‘亦然’等言起始。所谓根本因缘，即使存在，亦于无明等他因中，亦为根本性因缘。欲为业之分别心因，且因随伴之苦导致分裂，乃烦恼根本之因。所谓生起，即产生之义。前生之欲，谓前生存在已成之欲。此于眼中显现出两者，即该生起。所谓止息，指止息之因。生灭之知，即凭现证力得止息之了知。分别各依单处，如“眼及眼之生起”等，乃各个显现所凭据。对欲亦应了知其本性，因执取蕴中，示见苦谛集摄意故，谓“色欲等欲及欲处”等语。
Kasiṇānīti kasiṇajjhānāni. Dvattiṃsākārāti dvattiṃsa koṭṭhāsā, tadārammaṇajjhānāni ca. Nava bhavāti kāmabhavādayo tayo, saññībhavādayo tayo, ekavokārabhavādayo tayoti nava bhavā. Cattāri jhānānīti aggahitārammaṇavisesāni cattāri rūpāvacarajjhānāni, vipākajjhānānaṃ vā etaṃ gahaṇaṃ. Ettha ca kusaladhammānaṃ upanissayabhūtā taṇhā samuṭṭhāpikā purimataṇhāti veditabbā. Kiriyadhammānaṃ pana yattha te tassa attabhāvassa kāraṇabhūtā.
所谓迦舍，即迦舍禅，二十二处，二十二境界禅定。所谓九界，即欲界等三者，想界等三者，一界等三者，共九界。所谓四禅，即聚合相异之四色空行禅，或谓果禅之总称。于此处，欲故产生善法之依缘称生起，而前生欲亦应辨明。行为法处，则为其自性原因之所成。
Anubuddhoti bujjhitabbadhammassa anurūpato buddho. Tenāti tasmā. Yasmā sāmaññato, visesato ca ekekapaduddhārena sabbadhamme buddho, tasmā vuttaṃ. Kinti āha ‘‘sammā sāmañca sabbadhammānaṃ buddhattā’’ti, sabbassapi ñeyyassa sabbākārato aviparītaṃ sayameva abhisambuddhattāti attho. Imināssa paropadesarahitassa sabbākārena sabbadhammāvabodhanasamatthassa ākaṅkhappaṭibaddhavuttino anāvaraṇañāṇasaṅkhātassa sabbaññutaññāṇassa adhigamo dassito.
所谓“亲知”，谓佛依所知法而觉知相应故。故曰“如是”，因其为普遍且分别逐一感知诸法而成佛，故宣“正普遍为诸法之佛”。意谓所有诸法皆应知，且诸相虽尽应知，却无反转，而悉由自身而皆成菩提。由此可知，不为他说，彼证无碍之悉知，是成佛之由。由无遮识之全知圆满，释迦世尊得成无余正觉。
Nanu ca sabbaññutaññāṇato aññaṃ anāvaraṇañāṇaṃ, aññathā ‘‘cha asādhāraṇañāṇāni buddhañāṇānī’’ti (paṭi. ma. mātikā 1.73) vacanaṃ virujjheyyāti? Na virujjhati, visayapavattibhedavasena aññehi asādhāraṇabhāvadassanatthaṃ ekasseva ñāṇassa dvidhā vuttattā. Ekameva hi taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayatāya sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgacāramupādāya ‘‘anāvaraṇañāṇa’’nti vuttaṃ. Yathāha paṭisambhidāyaṃ ‘‘sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi (paṭi. ma. 1.119). Tasmā natthi nesaṃ atthato bhedo, ekantena cetaṃ evamicchitabbaṃ. Aññathā sabbaññutānāvaraṇañāṇānaṃ sādhāraṇatā, asabbadhammārammaṇatā ca āpajjeyya. Na hi bhagavato ñāṇassa aṇumattampi āvaraṇaṃ atthi, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāve yattha taṃ na pavattati, tatthāvaraṇasabbhāvato anāvaraṇabhāvoyeva na siyā. Atha vā pana hotu aññameva anāvaraṇañāṇaṃ sabbaññutaññāṇato, idha pana sabbattha appaṭihatavuttitāya anāvaraṇañāṇanti sabbaññutaññāṇameva adhippetaṃ. Tassa cādhigamena bhagavā ‘‘sabbaññū, sabbavidū, sammāsambuddho’’ti ca vuccati na sakiṃyeva sabbadhammāvabodhato. Tathā ca vuttaṃ paṭisambhidāyaṃ (paṭi. ma. 1.162) ‘‘vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ ‘‘buddho’’ti. Sabbadhammāvabodhanasamatthañāṇasamadhigamena hi bhagavato santāne anavasesadhamme paṭivijjhituṃ samatthatā ahosīti.
莫非因无碍圆知，而有别遮识；否则“如佛知见非凡识”之说（《毗摩诘论》卷一七三）应废？不废，因由所知领域之不同，令诸异识显现异般性，故于一识中有二义。唯此识因无余约束，皆通达无余所有果法，故称为无碍识。正如《毗摩诘论》言：“悉知所知一切有余无余，谓悉知识，若无障碍，便是无碍识”。实则二者无实质区别，不宜偏执为是。否则圆知无碍识之共性、法界相一体必遭破坏。实则世尊所证识寸察无碍，无碍识中无非圆现法界者，即是无碍识之真实存在。若有他无碍识异者，则必从圆知识中立足证明，故终究圆知为一统。由此证得，佛号曰“圆知者、悉见者、正觉者”。据《毗摩诘论》（卷一六二）记：“佛陀之觉悟根基，乃无碍圆知之结合。于佛教系中，能无遗漏悉知一切法性”。
Etthāha – kiṃ panidaṃ ñāṇaṃ pavattamānaṃ sakiṃyeva sabbasmiṃ visaye pavattati, udāhu kamenāti? Kiñcettha – yadi tāva sakiṃyeva sabbasmiṃ visaye pavattati, atītānāgatapaccuppannaajjhattabahiddhādibhedabhinnānaṃ saṅkhatadhammānaṃ, asaṅkhatasammutidhammānañca ekajjhaṃ upaṭṭhāne dūrato cittapaṭaṃ pekkhantassa viya paṭivibhāgenāvabodho na siyā, tathā ca sati ‘‘sabbe dhammā anattā’’ti vipassantānaṃ anattākārena viya sabbadhammā anirūpitarūpena bhagavato ñāṇassa visayā hontīti āpajjati. Yepi ‘‘sabbañeyyadhammānaṃ ṭhitalakkhaṇavisayaṃ vikapparahitaṃ sabbakālaṃ buddhānaṃ ñāṇaṃ pavattati, tena te ‘sabbavidū’ti vuccanti, evañca katvā ‘caraṃ samāhito nāgo, tiṭṭhantopi samāhito’ti idampi vacanaṃ suvuttaṃ hotī’’ti vadanti, tesampi vuttadosānātivatti, ṭhitalakkhaṇārammaṇatāya ca atītānāgatasammutidhammānaṃ tadabhāvato ekadesavisayameva bhagavato ñāṇaṃ siyā. Tasmā sakiṃyeva ñāṇaṃ pavattatīti na yujjati.
问：此识何故遍及诸有境？譬如欲境，如何俱现。答曰：若说即遍及诸有境，即过去未来及现在内外别异及缘合杂有之有为法和无为法，一时统一显现，犹如远方观画，无法细辨，亦不相离。且善思法中有“一切法无我”观照之时，亦即无我之义，如世尊之识所现，不可分别。有人说：“诸所应知之法皆为常性所现，故佛世之识遍及，故号‘悉知者’”。亦言“如行如坐之沉静者亦是”。此说断不合，盖因所现为常性覆藏，是过去未来皆灭法，此识独显一境，故“即境识”不能成立。
Atha kamena sabbasmiṃ visaye ñāṇaṃ pavattati? Evampi na yujjati. Na hi jātibhūmisabhāvādivasena, disādesakālādivasena ca anekabhedabhinne ñeyye kamena gayhamāne tassa anavasesapaṭivedho sambhavati, apariyantabhāvato ñeyyassa. Ye pana ‘‘atthassa avisaṃvādanato ñeyyassa ekadesaṃ paccakkhaṃ katvā ‘sesepi eva’nti adhimuccitvā vavatthāpanena sabbaññū bhagavā, tañca ñāṇaṃ na anumānikaṃ saṃsayābhāvato. Saṃsayānubaddhaṃ hi loke anumānañāṇa’’nti vadanti, tesampi taṃ na yuttaṃ. Sabbassa hi appaccakkhabhāve atthāvisaṃvādanena ñeyyassa ekadesaṃ paccakkhaṃ katvā ‘‘sesepi eva’’nti adhimuccitvā vavatthāpanassa asambhavato. Yañhi taṃ sesaṃ, taṃ appaccakkhanti.
再问：何由以欲境而遍显始终识？答不合理。因生死境等多异之所知，依地域时间等悉异，若统一以欲境为始终显现之所，必难涵摄诸异所知。又有人谓：“因所知依正趣闻，佛所示现，乃辨一境取其余少，故为悉知者，且无疑”。此说亦不当。盖所有境皆非单所现摄，无异所分，此等余境乃不显现。
Atha tampi paccakkhaṃ, tassa sesabhāvo eva na siyāti? Sabbametaṃ akāraṇaṃ. Kasmā ? Avisayavicāraṇabhāvato. Vuttaṃ hetaṃ bhagavatā ‘‘buddhavisayo, bhikkhave, acinteyyo na cintetabbo. Yo cinteyya, ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Idaṃ panettha sanniṭṭhānaṃ – yaṃkiñci bhagavatā ñātuṃ icchitaṃ sakalaṃ, ekadeso vā, tattha appaṭihatavuttitāya paccakkhato ñāṇaṃ pavattati, niccasamādhānañca vikkhepābhāvato. Ñātuṃ icchitassa ca sakalassa avisayabhāve tassa ākaṅkhappaṭibaddhavuttitā na siyā, ekanteneva sā icchitabbā ‘‘sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā’’ti vacanato. Atītānāgatavisayampi bhagavato ñāṇaṃ anumānāgamatakkaggahaṇavirahitattā paccakkhameva.
然后再具体审察那部分，其余的成分是否并不存在呢？这全是无因而生的。为何如此？因为它属于非对象的思维状态。世尊已说：『诸比库，佛境界不可思惟，不可思量；若有人思量，必为狂乱及痛苦所扰。』（阿难尼经4.77）这里的情形即是如此——无论世尊欲知晓何事，无论是全部或一部分，只要在特定处所，便由专注于该处的直接知识而运作，且常有专注不散。由于所欲了解者全部皆无贪着于特定对象，故无偏执的渴望，唯应渴欲此一「一切法皆属世尊佛陀所宣说、所护持、所专注、所感发之心所」的念头。对于过去未来的境界，世尊的知识由于非凭推测、非以经论摄取，而是实证直接故亦属此类。
Nanu ca etasmiṃ pakkhe yadā sakalaṃ ñātuṃ icchitaṃ, tadā sakiṃyeva sakalavisayatāya anirūpitarūpena bhagavato ñāṇaṃ pavatteyyāti vuttadosānātivattiyevāti? Na, tassa visodhitattā. Visodhito hi so buddhavisayo acinteyyoti. Aññathā pacurajanañāṇasamānavuttitāya buddhānaṃ bhagavantānaṃ ñāṇassa acinteyyatā na siyā. Tasmā sakaladhammārammaṇampi taṃ ekadhammārammaṇaṃ viya suvavatthāpiteyeva te dhamme katvā pavattatīti idamettha acinteyyaṃ. Vuttañhetaṃ ‘‘yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyya’’nti (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85; paṭi. ma. 3.5). Evamekajjhaṃ, visuṃ, sakiṃ, kamena vā icchānurūpaṃ sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddho.
但在此情况下，岂非当欲知悉全体时，世尊的知识也应以某种未明之整体性显现乎？此说错误、拔高了世尊的知识表现？不然，因其清净无染。清净者，即为佛境界不可思议。若是他人共有的知识，佛陀知识则不具这一不可思议性，故依缘所谓全体法的对象亦如同一法之境界来稳当地设立并启动此知识，此即所谓不可思议。古经如大尼迦耶及小尼迦耶中魔王问经85及巴提尼经3.5中赞叹：“能知多少，知识即多少；知识有多少，当知多少；知识终结，知识终结，则对象亦终结。”因此佛陀以圆满的愿力，恰如初心，完全正觉诸法之总体现前。
§133
133.Vijjāhīti ettha vindiyaṃ vindatīti vijjā, yāthāvato upalabbhatīti attho. Attano vā paṭipakkhassa vijjhanaṭṭhena vijjā, tamokkhandhādikassa padālanaṭṭhenāti attho. Tato eva attano visayassa viditakaraṇaṭṭhenapi vijjā. Sampannattāti samannāgatattā, paripuṇṇattā vā, avikalattāti attho. Tissannaṃ, aṭṭhannaṃ ca vijjānaṃ tattha tattha sutte gahaṇaṃ vineyyajjhāsayavasenāti daṭṭhabbaṃ. Satta saddhammā nāma saddhā hirī ottappaṃ bāhusaccaṃ vīriyaṃ sati paññā ca. Ye sandhāya vuttaṃ ‘‘idha bhikkhu saddho hotī’’tiādi (a. ni. 10.11). Cattāri jhānānīti yāni kānici cattāri rūpāvacarajjhānāni.
133.关于智慧，这里当理解为「智慧」即为真正得知之意。对自他对立存在的断除之义称为智慧，也作对烦恼蕴等系之断除。如是，乃至对彼自身对象知见的稳定应得，亦名智慧。所谓具足，即为具有完全圆满之状态，不惑失之义。众多经典中宣说有七项庄严：信、慚、愧、多言、精进、念、智慧。且有经典中所说，如『此处比库具足信心』等句。所谓四禅，则为包含四种色界初禅以上之定境。
Kasmā panettha sīlādayo pannaraseva ‘‘caraṇa’’nti vuttāti codanaṃ sandhāyāha ‘‘imeyeva hī’’tiādi . Tena tesaṃ sikkhattayasaṅgahato nibbānupagamane ekaṃsato sādhanabhāvamāha. Idāni tadatthasādhanāya āgamaṃ dassento ‘‘yathāhā’’tiādimāha. Bhagavātiādi vuttassevatthassa nigamanavasena vuttaṃ.
为何此处戒律诸项仅称为十五戒之「行为」？此乃为激发而说诸戒「即为此」等谓语。由此诸戒聚集修习，达至涅槃成为必备功德。此时为达此目的而示现教授佛语「如是行」等导引语。世尊等诸高者之所教说，乃是向法迹结语的总结。
Nanu cāyaṃ vijjācaraṇasampadā sāvakesupi labbhatīti? Kiñcāpi labbhati, na pana tathā, yathā bhagavatoti dassetuṃ ‘‘tattha vijjāsampadā’’tiādi vuttaṃ. Caraṇadhammapariyāpannattā karuṇābrahmavihārassa, so cettha mahaggatabhāvappattā sādhāraṇabhāvoti āha ‘‘caraṇasampadā mahākāruṇikataṃ pūretvā ṭhitā’’ti. Yathā sattānaṃ anatthaṃ parivajjetvā atthe niyojanaṃ paññāya vinā na hoti, evaṃ nesaṃ atthānatthajānanaṃ satthu karuṇāya vinā na hotīti ubhayampi ubhayattha sakiccakameva siyā. Yattha pana yassā padhānabhāvo, taṃ dassetuṃ ‘‘so sabbaññutāyā’’tiādi vuttaṃ. Tattha yathā taṃ vijjācaraṇasampannoti yathā aññopi vijjācaraṇasampanno, tena vijjācaraṇasampannassevāyaṃ āveṇikā paṭipattīti dasseti. Sā panāyaṃ satthu vijjācaraṇasampadā sāsanassa niyyānikatāya sāvakānaṃ sammāpaṭipattiyā ekantakāraṇanti dassetuṃ ‘‘tenassā’’tiādi vuttaṃ. Taṃ suviññeyyameva.
那么，这种智慧戒律圆满状态是否仅为弟子所有？虽有所获，但非仅限于此。如世尊所明示“彼处具智慧圆满”等语。戒律完整圆满则在慈悲梵行之修，这是因至悟境界产生之普遍状态，谓「具戒律圆满，大慈之具足」。如同众生不被无益之事搅扰，独以智慧善用环境，故无智慧，不能识别有益无益，亦不依佛陀慈悲而生智慧。此故二者二处相辅相成。有偏重一方时，即称彼为「全知」等语。由此二者智慧戒律圆满，亦显示为具相应之师徒关系善缘。此即世尊智慧戒律圆满法之因缘目标、弟子修行正确性之唯一根本。其义应了然理解。
Ettha ca vijjāsampadāya satthu paññāmahattaṃ pakāsitaṃ hoti, caraṇasampadāya karuṇāmahattaṃ. Tesu paññāya bhagavato dhammarajjappatti, karuṇāya dhammasaṃvibhāgo. Paññāya saṃsāradukkhanibbidā, karuṇāya saṃsāradukkhasahanaṃ. Paññāya paradukkhaparijānanaṃ, karuṇāya paradukkhapatikārārambho. Paññāya parinibbānābhimukhabhāvo, karuṇāya tadadhigamo. Paññāya sayaṃ taraṇaṃ, karuṇāya paresaṃ tāraṇaṃ. Paññāya buddhabhāvasiddhi, karuṇāya buddhakiccasiddhi. Karuṇāya vā bodhisattabhūmiyaṃ saṃsārābhimukhabhāvo, paññāya tattha anabhirati. Tathā karuṇāya paresaṃ abhiṃsāpanaṃ , paññāya sayaṃ parehi abhāyanaṃ. Karuṇāya paraṃ rakkhanto attānaṃ rakkhati, paññāya attānaṃ rakkhanto paraṃ rakkhati. Tathā karuṇāya aparantapo, paññāya anattantapo. Tena attahitāya paṭipannādīsu catūsu puggalesu catutthapuggalabhāvo siddho hoti. Tathā karuṇāya lokanāthatā, paññāya attanāthatā. Karuṇāya cassa ninnatābhāvo, paññāya unnamābhāvo. Tathā karuṇāya sabbasattesu janitānuggaho paññānugatattā na ca na sabbattha virattacitto, paññāya sabbadhammesu virattacitto karuṇānugatattā na ca na sabbasattānuggahāya pavatto. Yathā hi karuṇā bhagavato sinehasokavirahitā, evaṃ paññā ahaṃkāramamaṃkāravinimuttāti aññamaññavisodhitā paramavisuddhā guṇavisesā vijjācaraṇasampadāhi pakāsitāti daṭṭhabbaṃ.
此处智慧圆满明示为世尊智慧广大，戒律圆满揭示为其慈悲广大。在此二者中，智慧代表佛法之王权，慈悲为法之分布。智慧产生对生死苦之厌倦，慈悲则忍受生死苦。智慧令知悉彼苦，慈悲则起治愈彼苦之念。智慧启向涅槃，慈悲促其实现。智慧助自解脱，慈悲助他解脱。智慧达成佛果，慈悲完成佛事。依慈悲显现修行菩萨阶位，智慧则对此地不生懈怠。由慈悲发起对他人不伤害，依智慧则对自身不害。慈悲护他即护己，智慧护己即护他。如此慈悲不可灭，智慧超越我执成不灭。故依以利益他人为目的修行，第四禅人得成就。于是由慈悲成就救世之愿，依智慧产生自救之愿。由此慈悲无退转，智慧断断常修。正如世尊无爱无恨，智慧即为脱诸我执、我慢之净明，二者分明合一，名为极清净智慧戒律圆满功德，自当觉知。
§134
134.Gamanampi hi gatanti vuccati ‘‘gate ṭhite’’tiādīsu (dī. ni. 1.214; 2.376). Sobhananti subhaṃ. Subhabhāvo visuddhatāya, visuddhatā dosavigamenāti āha ‘‘parisuddhamanavajja’’nti. Gamanañca nāma bahuvidhanti idhādhippetaṃ gamanaṃ dassento ‘‘ariyamaggo’’ti āha. So hi nibbānassa gati adhigamoti katvā ‘‘gataṃ, gamana’’nti ca vuccati. Idāni tasseva gahaṇe kāraṇaṃ dassetuṃ ‘‘tena hesā’’tiādi vuttaṃ. Khemaṃ disanti nibbānaṃ. Asajjamānoti paripanthābhāvena sugatigamanepi asajjanto saṅgaṃ akaronto, pageva itarattha. Atha vā ekāsane nisīditvā khippabhiññāvaseneva catunnampi maggānaṃ paṭiladdhabhāvato asajjamāno asajjanto gato. Yaṃ gamanaṃ gacchanto sabbamanatthaṃ apaharati, sabbañca anuttaraṃ sampattiṃ āvahati, tadeva sobhanaṃ nāma. Tena ca bhagavā gatoti āha ‘‘iti sobhanagamanattā sugato’’ti sobhanattho su-saddoti katvā.
行止亦说为已去、立止等（见长部·增支部1.214；针经2.376）。“昭彰者”为美好之义。美好之相为清净，清净即灭弊除烦恼之行，故称“清净无垢”。行有多种，以此为上首之行，称为“圣道”。此路即成涅槃之往处，遂称为“已去、行走”。现今欲显其深奥缘故，所以说“由此故”。贤者称涅槃为安稳境界。若未同意者，因不能断一切烦恼执着，不与群沙相应而被称作不同意行。或或端坐，心快捷觉已得四圣道，为不同意已去之道。凡行却取一切无益，导引诸种无上成就，即此为美善。世尊以此说“如是美善往行，称为善往”乃有美称。
Asundarānaṃ dukkhānaṃ saṅkhārappavattīnaṃ abhāvato accantasukhattā ekantato sundaraṃ nāma asaṅkhatā dhātūti āha ‘‘sundarañcesa ṭhānaṃ gato amataṃ nibbāna’’nti. Tenāha bhagavā ‘‘nibbānaṃ paramaṃ sukha’’nti (ma. ni. 2.215; dha. pa. 203-204). Sammāti suṭṭhu. Suṭṭhu gamanañca nāma paṭipakkhena anabhibhūtassa gamananti āha ‘‘pahīne kilese puna apaccāgacchanto’’ti. Idañca sikhāppattaṃ sammāgamanaṃ, yāya āgamanīyapaṭipadāya siddhaṃ, sāpi sammāgamanamevāti evampi bhagavā sugatoti dassetuṃ ‘‘sammā vā gato’’tiādi vuttaṃ. Sammāpaṭipattiyāti sammāsambodhiyā sampāpane aviparītapaṭipattiyā. ‘‘Sabbalokassa hitasukhameva karonto’’ti etena mahābodhiyā paṭipadā avibhāgena sabbasattānaṃ sabbadā hitasukhāvahabhāveneva pavattatīti dasseti. ‘‘Sassataṃ ucchedanti ime ante anupagacchanto gato’’ti etena paṭiccasamuppādagatiṃ dasseti. ‘‘Kāmasukhaṃ attakilamathanti ime anupagacchanto gato’’ti etena ariyamaggagatiṃ dasseti.
因离丑恶、烦恼生起之苦，由纯一安乐之境，故名为美好，称为无限净土。世尊说涅槃为极乐（见中部·针经2.215；法句203-204）。“正”者，善也。善行即正确离垢之行，即“舍恶欲复返”之意。此即登峰造极的正行，通达来往路径，故称正行。世尊亦为显示为如来，即正行成就者，称为正行已去。正行即为正觉成就后之正确行持。“普利一切世间众生，恒行利乐”即由此大觉之道普运无间，福泽宁静。涅槃不尚余灭去者，由此显示缘起之理。舍欲行乐者，显圣道行路。
Tatrāti yuttaṭṭhāne yuttasseva bhāsane nipphādetabbe, sādhetabbe cetaṃ bhummaṃ. Abhūtanti abhūtatthaṃ. Atthamukhena hi vācāya abhūtatā, bhūtatā vā. Atacchanti tasseva vevacanaṃ. Abhūtanti vā asantaṃ avijjamānaṃ. Atacchanti atathākāraṃ aññathāsantaṃ. Anatthasañhitanti diṭṭhadhammikena, samparāyikena vā anatthena sañhitaṃ, anatthāvahaṃ. Na atthoti anattho, atthassa paṭipakkho, abhāvo ca, tena sañhitaṃ, pisuṇavācaṃ, samphappalāpañcāti attho. Evamettha catubbidhassāpi vacīduccaritassa saṅgaho daṭṭhabbo. Ettha ca paṭhamā vācā sīlavantaṃ ‘‘dussīlo’’ti, acaṇḍālādimeva ‘‘caṇḍālo’’tiādinā bhāsamānassa daṭṭhabbā. Dutiyā dussīlaṃ ‘‘dussīlo’’ti, caṇḍālādimeva ‘‘caṇḍālo’’tiādinā avinayena bhāsamānassa. Tatiyā nerayikādikassa nerayikādibhāvavibhāvanīkathā yathā ‘‘āpāyiko devadatto nerayiko’’tiādikā (cūḷava. 348). Catutthī ‘‘vedavihitena yaññavidhinā pāṇātipātādikataṃ sugatiṃ āvahatī’’ti lokassa byāmohanakathā. Pañcamī bhūtena pesuññūpasaṃhārādikathā. Chaṭṭhā yuttappattaṭṭhāne pavattitā dānasīlādikathā veditabbā. Evaṃ sammā gadattāti yathāvuttaṃ abhūtādiṃ vajjetvā bhūtaṃ tacchaṃ atthasañhitaṃ piyaṃ manāpaṃ tato eva sammā suṭṭhu gadanato sugato da-kārassa ta-kāraṃ katvā. Āpāthagamanamattena kassaci appiyampi hi bhagavato vacanaṃ piyaṃ manāpameva atthasiddhiyā lokassa hitasukhāvahattā.
此处在适当之处，须断言、复证本意。无有者，谓无其义。在言语之理，实即其义之有与无。若无言则离其真理。无有即不安，未知、不实。无常不实别离于真与非真。无用含义，即被执钩之异见邪说、恶言、杂语也是非义。此处应断四种恶言合集。初言恶者，行有戒者称“恶人”，不善同辈称“暴徒”等。次恶语由无戒者发。三为狱苦乃至恶界论释，譬如“恶人神、地狱人”等（见小部348）。四为以苦行、烧香、祭祀礼仪杀生等误导世间。五因地水等元素、畜生集聚等论。六因适当场合布施、持戒等义。故称为善说语，必断邪言虚妄、离实为安好愉悦。因此，称真确教诲为善言，断谬诳为恶语。某些行止若不合世尊教意，亦可不悦。
Apica sobhanaṃ gataṃ gamanaṃ etassāti sugato. Bhagavato hi veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ bhaddakaṃ . Tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippīḷanukkuṭikakuṭilākulatādidosarahitavilāsitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ, ñāṇagamanañca vipulanimmalakaruṇāsativīriyādiguṇavisesasahitaṃ abhinīhārato yāva mahābodhi anavajjatāya, sattānaṃ hitasukhāvahatāya ca sobhanameva. Atha vā sayambhūñāṇena sakalampi lokaṃ pariññābhisamayavasena parijānanto sammā gato avagatoti sugato. Tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato. Lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato. Lokanirodhagāminiṃ paṭipadaṃ bhāvanābhisamayavasena sammā gato paṭipannoti sugato. Tathā yaṃ imassa sadevakassa lokassa diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ hatthatale āmalakaṃ viya sammā paccakkhato gato abbhaññāsīti sugato.
此处赞美世尊已去之行路。世尊亲临舍卫城仅为利益众生营造幸福，是故称其行为美好。相貌表征端正，形体庄严无可玷污，犹如神鹤王等尊贵动物之庄严出行。同时智慧行止广大、广布清净慈悲、精进等妙德，直至大觉成就无瑕。众生由其利益安乐而称为美好。或者凭世尊自性清净智慧，世间万法皆悉通达，故称为已去。且因舍弃世间、灭除诸苦，得超越生死故，称为已去。以觉证灭世间为现证，作已去之义。以证得灭世间之道修习称已去。就世间之所见闻，若悟得已去，亦得无漏智慧，故称为已去。
§135
135.Sabbathāti sabbappakārena. Yo yo loko yathā yathā veditabbo, tathā tathā. Te pana pakāre dassetuṃ ‘‘sabhāvato’’tiādi vuttaṃ. Tattha sabhāvatoti dukkhasabhāvato. Sabbo hi loko dukkhasabhāvo. Yathāha ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti (mahāva. 14; dī. ni. 2.387). Samudayatoti yato so samudeti, tato taṇhādito. Nirodhatoti yattha so nirujjhati, tato visaṅkhārato. Nirodhūpāyatoti yena vidhinā so nirodho pattabbo, tato ariyamaggato, ito aññassa pakārassa abhāvā.
“一切”意为全面，无所遗漏。诸世界得知之境随处随时各有不同，故云“一切”。然为详明示现故，称“自然本体”。其中指苦之本性，谓诸行既苦（见大部14；长部增支2.387）。集指苦因，即渴爱等。灭谓断灭，即离行。灭之方法即求得断灭之道，谓圣道。除此他路无有。
Iti ‘‘sabbathā lokaṃ avedī’’ti vatvā tadatthasādhakaṃ suttaṃ dassento ‘‘yattha kho āvuso’’tiādimāha. Tattha ‘‘na jāyatī’’tiādinā ujukaṃ jātiādīni paṭikkhipitvā ‘‘na cavati na upapajjatī’’ti padadvayena aparāparaṃ cavanupapajjanāni paṭikkhipati. Keci pana ‘‘na jāyatītiādi gabbhaseyyakavasena vuttaṃ, itaraṃ opapātikavasenā’’ti vadanti. Tanti jātiādirahitaṃ. Gamanenāti padasā gamanena. Ñāteyyanti jānitabbaṃ. ‘‘Ñātāya’’nti vā pāṭho, ñātā ayaṃ nibbānatthikoti adhippāyo.
如此说“一切世界皆感知”等，为显示义而设经文，随即提及“于彼处”语句。此处断绝生死，以简洁明了的“无生”等二词，互相断绝生死转生。有人以为“无生”等语只是胎内停留，另有来生之意。总之意在断除生死。行走即所谓“行”之言，知应作‘知’之义。以“知”者为代表，即通达涅槃义。
Kāmaṃ pādagamanena gantvā lokassantaṃ ñātuṃ, daṭṭhuṃ, pattuṃ vā na sakkā, apica parimitaparicchinnaṭṭhāne taṃ paññāpetvā dassemīti dassento ‘‘apicā’’tiādimāha. Tattha sasaññimhīti saññāsahite. Tato eva samanake saviññāṇake. Aviññāṇake pana utusamuṭṭhānarūpasamudāyamatte paññāpetuṃ na sakkāti adhippāyo. Lokanti khandhādilokaṃ. Lokanirodhanti tassa lokassa nirujjhanaṃ, nibbānameva vā. Adesampi hi taṃ yesaṃ nirodho, tesaṃ vasena upacārato, desatopi niddisīyati yathā ‘‘cakkhuṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhatī’’ti (dī. ni. 2.401; ma. ni. 1.134; vibha. 204).
以脚步而行，虽欲达到世间的尽头而知晓、见闻或触及，却不能达成此事。即使是在狭小而局限的领域中满足此意欲并观察，即便展示此境，称之为“即使如此”等言辞。这里所谓的含有心识者，即带有特定认识之意。此处乃指凡夫之心识。对于无识者而言，因其其心涌现，如季节变化般的聚合，却不能洞察并满足此理，故为广大所难觅。所谓“世间”，是指由五蕴等组成之世间；“世间熄灭”，即该世间之寂灭，乃涅槃。诠释时依止于涅槃而说，无非如“眼根在世间中有色美丽之对象，如此时欲望已断即断，世间熄灭即熄灭”等所示（《中部·尼迦耶》2.401；《大部·尼迦耶》1.134；《毗婆沙论》204）。
Gamanenāti pākatikagamanena. Lokassantoti saṅkhāralokassa anto antakiriyāhetubhūtaṃ nibbānaṃ. Kudācananti kadācipi. Apatvāti aggamaggena anadhigantvā. Pamocananti pamutti nissaraṇaṃ. Tasmāti yasmā lokassantaṃ apatvā vaṭṭadukkhato mutti natthi, tasmā. Haveti nipātamattaṃ. Lokavidūti sabhāvādito sabbaṃ lokaṃ jānanto. Sumedhoti sundarapañño. Lokantagūti pariññābhisamayena lokaṃ viditvā pahānābhisamayena lokantagū. Maggabrahmacariyavāsassa pariniṭṭhitattā vusitabrahmacariyo. Sabbesaṃ kilesānaṃ samitattā, catusaccadhammānaṃ vā abhisamitattā samitāvī. Nāsīsati na pattheti. Yathā imaṃ lokaṃ, evaṃ parañca lokaṃ appaṭisandhikattā.
“于行”指通过行走出行。“世间尽头”是指以五蕴为依止而成的世间，乃是最终行为的原因，即涅槃。“有时”指间或。“未至”指尚未达到途中或顶峰之意。“解脱”即解脱及超越。故因未至世间尽头，饶恕世间轮回之苦便无可能。基于此理，谓之“haveti”即词尾，意为完成。“世间智者”乃知悉诸法其本性的智者。“决慧”意谓慧明美妙。“世间超越者”是指已彻底认识世间并断除遮蔽而超越世间者。此乃修行八正道及梵行达成之境界。是以，悉除诸烦恼，以四圣谛法理为证，亦谓之断绝烦恼法或精进修成者。“不排斥，不可得”意谓并非强迫或否定，譬若此世间与另一世间并非相斥排异，
§136
136. Evaṃ yadipi lokavidutā anavasesato dassitā sabhāvato dassitattā, loko pana ekadeseneva vuttoti taṃ anavasesato dassetuṃ ‘‘apica tayo lokā’’tiādi vuttaṃ. Tattha indriyabaddhānaṃ khandhānaṃ samūho, santāno ca sattaloko. Rūpādīsu sattavisattatāya satto, lokīyanti ettha kusalākusalaṃ, tabbipāko cāti lokoti. Anindriyabaddhānaṃ rūpādīnaṃ samūho, santāno ca okāsaloko lokiyanti ettha tasā, thāvarā ca, tesañca okāsabhūtoti. Tadādhāratāya hesa ‘‘bhājanaloko’’tipi vuccati. Ubhayepi khandhā saṅkhāraloko paccayehi saṅkharīyanti, lujjanti palujjanti cāti. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhāra-saddo ‘‘ayamāhāro anuppannassa vā kāmacchandassa uppādāyā’’tiādīsu (saṃ. ni. 5.232) viya. Evaṃ hi ‘‘sabbe sattā’’ti iminā asaññasattāpi pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo, na sattadhammoti āha ‘‘āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo’’ti.
136. 如此清晰展示出世人彻底认识世间本性，世间乃于单一处所言说，因此欲完整明示故而说“即使如此有三种世间”之类言辞。此中所谓“感官所缚五蕴集合，亦称有情世界”。有情于色等二十七类群中称为世间，其中有善恶法，故谓之世间。非感官所缚色类集合，亦称非感性世界，此处示其恒常等性质，故曰为“永恒界”。基于此又称“分裂世界”。双者均因依止五蕴之因缘而生灭，彼生便灭，彼生便灭。依止关系意谓依因缘故生，因缘获取之义。如《集论·论藏》所释：“此食因使贪欲生起……”等文义。故谓“众生皆是，以此无明众生亦被包含”。此乃因缘法故。此生起法因缘所系者即为色法蕴，非心法蕴，即极依之小因。再谓依于此生起法故，宜于现起时观察成习，故说“此依缘生之世间应于现起之处观察”。
Yadi evaṃ ‘‘sabbe sattā’’ti idaṃ kathanti? Puggalādhiṭṭhānā desanāti nāyaṃ doso. Yathā aññatthāpi ‘‘ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā’’ti (a. ni. 10.27). Diṭṭhigatikānaṃ sassatādivasena ‘‘attā, loko’’ti ca parikappanā yebhuyyena sattavisayā, na saṅkhāravisayāti āha ‘‘sassato lokoti vā asassato lokoti vā āgataṭṭhāne sattaloko veditabbo’’ti.
若此时有人称“众生皆是”，则此种说法无损于别义教说。譬如他义中说：“比库们，当一法中，比库正觉厌弃正离欲正解脱、正观察已，彼所见法为苦断绝”。此“一法”指什么？谓“众生皆依食为生之法”也。于三十二种见解见思路者，以“我及世界”为论题，故称此为“有恒常与非恒常世界，称作世间应由现起处观察七种世界”。
Yāvatā candimasūriyā pariharantīti yattake ṭhāne candimasūriyā parivattanti paribbhamanti. Disā bhanti virocamānāti tesaṃ paribbhamaneneva tā disā pabhassarā hutvā virocanti. Tāva sahassadhā lokoti tattakaṃ sahassappakāro okāsaloko, sahassalokadhātuyoti attho. ‘‘Tāva sahassavā’’ti vā pāṭho.
“至于日月轮转消隐”，谓日月于各处所旋转、运行，视为光明之方位。当日月旋转环绕时，该方向已显明而放光。因之以千为数者，谓此千种物类为世间，意为千类境界及千层世相。“或称为‘千住者’。”
Tampīti taṃ tividhampi lokaṃ. Tathā hissa sabbathāpi viditoti sambandho. Eko lokoti ‘‘sabbe sattā āhāraṭṭhitikā’’ti yāya puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitā vuttā, tāya sabbo saṅkhāraloko eko ekavidho pakārantarassa abhāvato. Dve lokātiādīsupi iminā nayena attho veditabbo. Nāma-ggahaṇena cettha nibbānassa aggahaṇaṃ, tassa alokasabhāvattā. Nanu ca ‘‘āhāraṭṭhitikā’’ti ettha paccayāyattavuttitāya maggaphaladhammānampi lokatā āpajjatīti? Nāpajjati, pariññeyyānaṃ dukkhasaccadhammānaṃ idha ‘‘loko’’ti adhippetattā. Atha vā ‘‘na lujjati na palujjatī’’ti yo gahito tathā na hoti, so lokoti taṃgahaṇarahitānaṃ lokuttarānaṃ natthi lokatā. Upādānānaṃ ārammaṇabhūtā khandhā upādānakkhandhā. Dasāyatanānīti dasa rūpāyatanāni.
“此即三种世间”。此处说明，诸法虽悉皆知晓，仍有关系存在。一种世间，谓依“众生皆依食为生”为诸法众缘所系故，总称为世间。谓曰“两种世间”等者乃由此法导出之义。此处因表述涅槃，故采用总归。且“食为缘生”亦得道果之现象非遍法也。故“世间”在苦圣谛所论法限内为上指。若言“未生便灭”，若其受此因缘收摄，则理应如所论消散，不存则不是世间。被收摄者依习惯认知为世界外者当认非世间。取法之支系及取执积聚的五蕴为取执五蕴。十处则是指十种色根等。但须知取执五蕴与色根是二物，不可混为一体。
Ettha ca ‘‘āhāraṭṭhitikā’’ti paccayāyattavuttitāvacanena saṅkhārānaṃ aniccatā. Tāya ca ‘‘yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā’’ti (saṃ. ni. 3.15) vacanato dukkhānattatā ca pakāsitā hontīti tīṇipi sāmaññalakkhaṇāni gahitāni. Nāmanti cattāro arūpino khandhā, te ca atthato phassādayo. Rūpanti bhūtupādāyarūpāni, tāni ca atthato pathavīādayoti aviseseneva salakkhaṇato saṅkhārā gahitā. Taggahaṇeneva ye tesaṃ visesā kusalādayo, hetuādayo ca, tepi gahitā eva hontīti āha ‘‘iti ayaṃ saṅkhāralokopi sabbathā vidito’’ti.
在此，『依食为立』之因，即指因执著于食物而起之造作无常之理。接着『无常者即苦，苦者即无我』之说（见根本律藏3.15节）显现苦无我之理，因而三法印全被涵盖。所谓名称者，为四种无色蕴，实质则为触等。所谓色者，乃事物之根基色身，实质则为地等界，因其无分别之特性故归于造作。以正确见地，能分别其善恶及因缘等特性者，亦属涵摄，即谓『如此，这造作世界亦为一切众生所悉知』。
Āgamma cittaṃ seti etthāti āsayo migāsayo viya. Yathā migo gocarāya gantvā paccāgantvā tattheva vanagahane sayatīti so tassa āsayo, evaṃ aññathā pavattitvāpi cittaṃ āgamma yattha seti, so tassa āsayoti vuccati. So pana sassatadiṭṭhiādivasena catubbidho. Vuttañca –
所谓『入心定』，此处心为心所，是如房屋如巢穴。如兽赴牧场，来往自如，常栖林间，此即彼处巢穴。心亦然，虽有所变化，却依某所入而定，此所依即称为心所。由此心所四种常见分别而起，称之为四种心所。经中亦言：
‘‘Sassatucchedadiṭṭhi ca, khanti cevānulomikā;
『常有见，忍法及顺行忍；
Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaddita’’nti.
此为实知慧，此即心所名。』
Tattha sabbadiṭṭhīnaṃ sassatucchedadiṭṭhīhi saṅgahitattā sabbepi diṭṭhigatikā sattā imā eva dve diṭṭhiyo sannissitā. Yathāha ‘‘dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañca natthitañcā’’ti (saṃ. ni. 2.15). Atthitāti hi sassataggāho adhippeto, natthitāti ucchedaggāho. Ayaṃ tāva vaṭṭanissitānaṃ puthujjanānaṃ āsayo. Vivaṭṭanissitānaṃ pana suddhasattānaṃ anulomikā khanti, yathābhūtañāṇanti duvidho āsayo.
此处所言诸见中，唯有常有见与常灭见乃诸见之总括，所以所有诸见归于此二见。正如经云『诸见归于此二，贤者能识世有无』（根本律藏2.15节）。所谓有者，即常有断续见；无者，即断灭见。此为未得真谛之凡夫所执见。断续见为凡夫之所执，有漏之执；断灭见为清净圣者相续之见，是为真知慧。有漏凡夫依诸恶见断续徘徊，清净圣者则顺实知慧，如此二见依止。
Āsayaṃ jānātīti catubbidhampi sattānaṃ āsayaṃ jānāti. Jānanto ca tesaṃ diṭṭhigatānaṃ, tesañca ñāṇānaṃ appavattikkhaṇepi jānāti. Vuttañhetaṃ –
所谓心所之认识，即四众生皆能认识。生于心中者，亦知其执见，对诸见及所知之智转动之断灭皆能了知。经中言此理曰：
‘‘Kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’ti, kāmaṃ sevantaññeva jānāti ‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’ti’’ādi (paṭi. ma. 1.113).
「唯有执著于欲者，才会知晓‘此人沉溺于欲乐欲爱之中，欲心受其主宰’；唯有戒除欲者，才会知晓‘此人沉心于出离，心意远离欲望，已得出离’」等如是说。
Appahīnabhāvena santāne anu anu sayantīti anusayā, anurūpaṃ kāraṇaṃ labhitvā uppajjantīti attho. Etena nesaṃ kāraṇalābhe uppajjanārahataṃ dasseti. Appahīnā hi kilesā kāraṇalābhe sati uppajjanti. Ke pana te? Rāgādayo satta anāgatā kilesā, atītā, paccuppannā ca taṃsabhāvattā tathā vuccanti. Na hi dhammānaṃ kālabhedena sabhāvabhedo atthi. Taṃ sattavidhaṃ anusayaṃ tassa tassa sattassa santāne paroparabhāvena pavattamānaṃ jānāti.
「因无遗落而连续不断、前后相承」者是指「习气」，其义为依缘故得故生。由此可见，这些习气并非无因缘地随意生成。实际上，烦恼因缘成熟时，习气才随之产生。因而，烦恼如不离因缘的触发，习气无缘则不生。那究竟何者为习气呢？所谓七种贪瞋痴等未来、过去及现有三时体的烦恼，依其存在状态如是称之。时节不同并非法性不同。这七种习气，于各各存在连绵生生中互相影响轮转，故名习气。
Caritanti sucaritaduccaritaṃ. Taṃ hi vibhaṅge (vibha. 814, 817) caritaniddese niddiṭṭhaṃ. Atha vā caritanti cariyā veditabbā. Tā pana rāgadosamohasaddhābuddhivitakkavasena cha mūlacariyā, tāsaṃ apariyanto antarabhedo, saṃsaggabhedo pana tesaṭṭhividho. Taṃ caritaṃ sabhāvato saṃkilesavodānato samuṭṭhānato phalato nissandatoti evamādinā pakārena jānāti.
「行为」指善行与恶行两者。此义于《辨法》卷内有所显示。或说行为即行为本身须体认。其根本行为以贪、嗔、痴、信、疑、思维、慧八种为本根，彼等之间无差别但互相区别，又可分为六种接触变化。此行为从本性上因烦恼燃起，由此显现后即为行为及其果报所依。
Adhimutti ajjhāsayadhātu. Sā duvidhā hīnādhimutti paṇītādhimuttīti. Yāya hīnādhimuttikā sattā hīnādhimuttikeyeva sevanti, paṇītādhimuttikā ca paṇītādhimuttikeyeva. Sā ajjhāsayadhātu ajjhāsayasabhāvo adhimutti. Taṃ adhimuttiṃ jānāti ‘‘imassa adhimutti hīnā, imassa paṇītā’’ti, tatthāpi ‘‘imassa mudu, imassa mudutarā, imassa mudutamā’’tiādinā. Indriyānaṃ hi tikkhamudubhāvādinā yathārahaṃ adhimuttiyā tikkhamudubhāvādiko veditabbo. Tathā hi vuttaṃ sammohavinodanīyaṃ (vibha. aṭṭha. 818, 820) ‘‘heṭṭhā gahitāpi adhimutti idha sattānaṃ tikkhindriyamudindriyabhāvadassanatthaṃ puna gahitā’’ti.
「主宰」为心所根本德能。有二种，谓为低劣主宰与上善主宰。所谓低劣主宰者，众生仅依附于低劣主宰；如是上善主宰，众生亦唯依附上善主宰。此为心所根本德，亦即主宰。人应知：「此主宰有低劣有上善」，且依次称其为柔和、偏柔和、更柔和等。依感官的敏捷柔和等差异，对主宰亦应如实认识。正如语说，须破除迷惑：即使较低之主宰，因显显著感官敏锐差异，仍当分辨对治。此为正见教导。
Apparajaṃ akkhaṃ etesanti apparajakkhā, appaṃ vā rajaṃ paññāmaye akkhimhi etesanti apparajakkhā, anussadarāgādirajā sattā, te apparajakkhe. Mahārajakkheti etthāpi eseva nayo. Ussadarāgādirajā mahārajakkhā.
所谓「屈弱」即指软弱之眼，如同谓之弱眼，或称为带有智慧之目中软弱。因欲等所生浊染者即为弱眼。是故称弱眼。所谓大弱眼，亦是同理。带有疏淡欲等浊染者称为大弱眼。
Tikkhindriyeti tikhiṇehi saddhādīhi indriyehi samannāgate. Mudindriyeti mudukehi saddhādīhi indriyehi samannāgate. Upanissayaindriyāni nāma idhādhippetāni. Svākāreti sundarākāre kalyāṇapakatike, vivaṭṭajjhāsayeti attho. Suviññāpayeti sammattaniyāmaṃ viññāpetuṃ sukare saddhe, paññavante ca. Bhabbe abhabbeti ettha bhabbeti kammāvaraṇakilesāvaraṇavipākāvaraṇarahite. Vuttavipariyāyena dvākāraduviññāpayābhabbā veditabbā. Ettha ca ‘‘imassa rāgarajo appo, imassa dosarajo appo’’tiādinā apparajakkhesu jānanaṃ veditabbaṃ. Sesesupi eseva nayo. Tasmāti yasmā bhagavā aparimāṇe satte āsayādito anavasesetvā jānāti, tasmā assa bhagavato sattalokopi sabbathā vidito.
所谓「敏锐三根」，是以信等三种感官相应的能力显敏者。所谓「柔和根」，是以柔软信等根相应的能力显现者。所谓「依止感官」为此处所说的根本感官。若依字面则有美好外相之意，另复有袒露心意之义。此处本意乃是善智者于正法时容易表达及被信受。彼处或有现与不现之说，即指如前所述，由于业力、烦恼及其果报等遮蔽所致。此亦应逆反推知觉知之能力。并应以「此人染污微少」，「此人染污适中」等于弱眼之类认知之。余者亦同理。是以世尊晓知无量众生之根本烦恼习气悉皆了知，故其对众生界平等无碍，无所不知。
Nanu ca sattesu pamāṇādipi jānitabbo atthīti? Atthi. Tassa pana jānanaṃ na nibbidāya virāgāya nirodhāyāti idha na gahitaṃ, bhagavato pana tampi suviditaṃ suvavatthāpitameva, payojanābhāvā desanaṃ nāruḷhaṃ. Tena vuttaṃ –
难道不应当认识众生的大小吗？确有其义。但此处所说的认识，不是对厌离、淡灭而言，这里没有被采用。世尊反而对这两者（即厌离与淡灭）进行了圆明而完善的阐述，这是有其目的，讲说无拗难。因此说——
‘‘Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi ‘taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī’’’tiādi (saṃ. ni. 5.1121).
‘然后世尊用净指甲尖上的尘埃作比喻，嘱咐比库们说：「你们看，这个，用我指尖上的尘埃来比喻，是谁更多呢？这片尘埃多呢，还是广大的大地多呢？」’等语（见『相应部』第5卷1121经）。
§137
137. Okāsalokopi sabbathā viditoti sambandho. Cakkavāḷanti lokadhātu. Sā hi nemimaṇḍalasadisena cakkavāḷapabbatena samantato parikkhittattā ‘‘cakkavāḷa’’nti vuccati. Catutiṃsasatāni cāti catuadhikāni tiṃsasatāni, tīṇisahassāni, cattārisatāni cāti attho . Aḍḍhuḍḍhānīti upaḍḍhacatutthāni, tīṇisatāni, paññāsañcāti attho. Nahutānīti dasasahassāni. Saṅkhātāti kathitā. Saṇṭhitīti heṭṭhā, uparito cāti sabbaso ṭhiti.
137. 即便是世界的界限，也总是有确定的原理，其关系为“连结”。“轮回界”即为“世界界”。此轮回界因四边有城墙和轮回界的山环绕而成圆形，故称“轮回界”。数字“320”亦有细分为“四加三十”的含义，即三百二十、三万、三千、“四百”等数。 “十万”意为十万。 “数”的意思是已说。“存在（站立）”谓其上下均恒定存在。
Evaṃ saṇṭhiteti evamavaṭṭhite. Etthāti cakkavāḷe. Accuggato tāvadevāti tattakameva caturāsīti yojanasahassāniyeva ubbedho . Na kevalaṃ cettha ubbedhova, atha kho āyāmavitthārāpissa tattakāyeva. Vuttañhetaṃ –
如此说“存在（站立）”，亦即“均有圆周”的含义。 此处指轮回界。按积累下测，其大小就如“四十八万由旬”之估算。此非仅为此处的估计，而是空间尺寸上的估测。已言及——
‘‘Sineru, bhikkhave, pabbatarājā caturāsīti yojanasahassāni āyāmena, caturāsīti yojanasahassāni vitthārenā’’ti (a. ni. 7.66).
“锡涅鲁山啊，比库们！它是诸山之王，大小为四十八万由旬；其空间宽广也是四十八万由旬。”（见『增支部』第7卷66经）
Tatoti sinerussa heṭṭhā, upari ca vuttappamāṇato. Upaḍḍhupaḍḍhenāti upaḍḍhena upaḍḍhena. Idaṃ vuttaṃ hoti – dvācattālīsa yojanasahassāni samudde ajjhogāḷho tattakameva ca upari uggato yugandharapabbato, ekavīsa yojanasahassāni samudde ajjhogāḷho tattakameva ca upari uggato īsadharo pabbatoti iminā nayena sesesupi upaḍḍhupaḍḍhapamāṇatā veditabbā. Yathā mahāsamuddo yāva cakkavāḷapādamūlā anupubbaninno, evaṃ yāva sinerupādamūlāti heṭṭhā sinerupamāṇato upaḍḍhapamāṇopi yugandharapabbato pathaviyaṃ suppatiṭṭhito, evaṃ īsadharādayopīti daṭṭhabbaṃ. Vuttaṃ hetaṃ ‘‘mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro’’ti (udā. 45; cūḷava. 384; a. ni. 8.19). Sineruyugandharādīnaṃ antare sīdantarasamuddā nāma. Te vitthārato yathākkamaṃ sineruādīnaṃ accuggatasamānaparimāṇāti vadanti. Brahāti mahanto.
“‘锡涅鲁’指其下方;‘大小’由上文已有说明。‘逐渐逐渐’者谓依次渐进。此有言曰：海面至四十八万由旬高的山峰锡涅鲁山矗立其上，又有二十一万由旬高的山岳名曰伊萨达，但仍立于其上。由此推断，也应知其逐层的大小程度。譬如大海向轮回界四极的根基次第不断延展，如此地的大小尺寸亦渐伸展，犹如伊萨达山等亦当如此理解。又言：“大海波涛不断，前后铺展，波澜滔滔。”（见『增支部』第45经；『小本经』384经；『增支部』第8卷19经）“锡涅鲁及其山峰之间是广阔平静的海洋，大小均等。如是，锡涅鲁山等的空间尺寸亦如此。所谓“梵”即“广大”之意。
Sinerussa samantatoti parikkhipanavasena sinerussa samantato ṭhitā. Sineruṃ tāva parikkhipitvā ṭhito yugandharo, taṃ parikkhipitvā īsadharo. Evaṃ taṃ taṃ parikkhipitvā ṭhitā ‘‘sinerussa samantato’’ti vuttā.
“Sinerussa”即须弥（宇宙中心山）的全体，如守法者撤去遮蔽时的整体。须弥山首先有雪山界（Yugandhara），其后有铁山（Īsadhara）。诸山依次排布，故称“须弥全体”。
Yojanānaṃ satānucco, himavā pañca pabbatoti himavā pabbato pañca yojanānaṃ satāni ucco ubbedho. Nagavhayāti naga-saddena avhātabbā rukkhābhidhānā. Paññāsayojanakkhandhasākhāyāmāti’ ubbedhato paññāsayojanakkhandhāyāmā, ubbedhato, samantato ca paññāsayojanasākhāyāmā ca. Tato eva satayojanavitthiṇṇā, tāvadeva ca uggatā. Yassānubhāvenāti yassā mahantatā kappaṭṭhāyitādippakārena pabhāvena.
“高百由旬”指须弥山海拔数百由旬，须弥及雪山高百由旬。纳伽瓦迦是“纳伽”之意，即以蛇形喻树。五十由旬长的树枝，遍布四面。由此高及百由旬的范围相连。此中“大”的意涵，是以其壮大光辉及本质来认识。
Garuḷānaṃ simbalirukkho sinerussa dutiyaparibhaṇḍe patiṭṭhito.
极大的积羽鹫树，立于须弥第二层外围。
Sirīsenāti paccatte karaṇavacanaṃ. Sattamanti liṅgavipallāsena vuttaṃ, sirīso bhavati sattamoti attho.
“Sirīsenā”意为明显知觉的区别。数“七”为语法倒装，意谓“见色为七”。
Tattha caṇḍamaṇḍalaṃ heṭṭhā, sūriyamaṇḍalaṃ upari. Tassa āsannabhāvena candamaṇḍalaṃ attano chāyāya vikalabhāvena upaṭṭhāti. Tāni yojanantarikāni yugandharaggapamāṇe ākāse vicaranti. Asurabhavanaṃ sinerussa heṭṭhā. Avīci jambudīpassa. Jambudīpo sakaṭasaṇṭhāno. Aparagoyānaṃ ādāsasaṇṭhāno. Pubbavideho addhacandasaṇṭhāno. Uttarakuru pīṭhasaṇṭhāno. Taṃtaṃnivāsīnaṃ, taṃtaṃparivāradīpavāsīnañca manussānaṃ mukhampi taṃtaṃsaṇṭhānanti vadanti. Tadantaresūti tesaṃ cakkavāḷānaṃ antaresu. Tiṇṇaṃ hi pattānaṃ aññamaññaāsannabhāvena ṭhapitānaṃ antarasadise tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antare ekeko lokantaranirayo.
须弥山下为月轮，下方为日轮。月轮在日轮的阴影之中，彼此互相掩映。它们以由百由旬如飞翔仙人般的间距，盘旋于天空。须弥山底为恶魔的居所，下为无间地狱。婆罗洲为车轴聚集地。前印度为半月形聚集地。北拘留为座集地。居住于各处岛屿的人类，称为其所在各族群体的头目。此中“世界之内”指三重囊内诸界间，在囊的间隙中，依彼此相近之处，设立三种不同的地狱。
Anantānīti aparimāṇāni, ‘‘ettakānī’’ti aññehi minituṃ asakkuṇeyyāni. Bhagavā anantena buddhañāṇena avedi ‘‘ananto ākāso, ananto sattanikāyo, anantāni cakkavāḷānī’’ti tividhampi anantaṃ buddhañāṇaṃ paricchindati sayampi anantattā. Yāvatakaṃ hi ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Ñeyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ ñeyyanti. Tena vuttaṃ ‘‘anantena buddhañāṇena avedī’’ti. Anantatā cassa anantañeyyapaṭivijjhaneneva veditabbā tattha appaṭihatacārattā. Nanu cettha vivaṭṭādīnampi viditatā vattabbāti? Saccaṃ vattabbaṃ, sā pana parato abhiññākathāyaṃ āgamissatīti idha na gahitā.
“无量”指无限广大，超越他人所能度量。世尊以无限佛智分别言：“无限虚空、无限众生、无限世界”，以三重无量领悟无限。可知，“知与所知相当”，知无边界即知无量。无限由无量知辨识，但若无共通证实则难辨。这里非所言的究竟说明，后世会有更深解说，因此此处略去。
§138
138.Attanāti nissakkavacanametaṃ. Guṇehi attanā visiṭṭhatarassāti sambandho. Tara-ggahaṇaṃ cettha ‘‘anuttaro’’ti padassa atthaniddesatāya kataṃ, na visiṭṭhassa kassaci atthitāya. Sadevake hi loke sadisakappopi nāma koci tathāgatassa natthi, kuto sadiso. Visiṭṭhe pana kā kathā. Kassacīti kassacipi. Abhibhavatīti sīlasampadāya upanissayabhūtānaṃ hirottappamettākaruṇānaṃ, visesapaccayānaṃ saddhāsativīriyapaññānañca ukkaṃsappattiyā samudāgamato paṭṭhāya anaññasādhāraṇo savāsanapaṭipakkhassa pahīnattā ukkaṃsapāramippatto satthu sīlaguṇo. Tena bhagavā sadevakaṃ lokaṃ aññadatthu abhibhuyya pavattati, na sayaṃ kenaci abhibhuyyatīti adhippāyo. Evaṃ samādhiguṇādīsupi yathārahaṃ vattabbaṃ. Sīlādayo cete lokiyalokuttaramissakā veditabbā. Vimuttiñāṇadassanaṃ pana lokiyaṃ kāmāvacarameva.
“自己”被解说为依附词之义。其义为：具有的品性较为卓越者为“自己”。此处“卓越”的解释针对“无上”一词的义理而言，并非指任何一方的卓越。因为诸天世界中，没有任何一位众生与如来相同，何以会有相似呢？但“卓越”的说法，却有所谓“某某人”或“某某物”的含义。所谓“支配”者，乃指依赖于道德功德所生起的无嗔恚、无疑虑、慈悲心等为因，及信心、念虑、精进与智慧之等种种特别条件，由此产生的坚固基础；此坚固基础的成就乃是胜过他者、无与伦比、无可取代，是法的纯净及正行无碍、面向正法的表现；这即是世尊的德行中所具的德质。因此，世尊能够超越诸天世界，独自行法，而非被他人所支配。这种道理亦当适用于定力、德行等方面。藏于道德根本的超世间德行，应该被理解为独一无二。至于解脱的智见，则仅限于俗世，属于欲界范围。
Yadi evaṃ, kathaṃ tena sadevakaṃ lokaṃ abhibhavatīti? Tassāpi ānubhāvato asadisattā. Tampi hi visayato, pavattito, pavatti ākārato ca uttaritarameva. Taṃ hi anaññasādhāraṇaṃ satthu vimuttiguṇaṃ ārabbha pavattati, pavattamānañca atakkāvacaraṃ paramagambhīraṃ saṇhasukhumaṃ savisayaṃ paṭipakkhadhammānaṃ suppahīnattā suṭṭhu pākaṭaṃ vibhūtataraṃ katvā pavattati, sammadeva ca vasībhāvassa pāpitattā, bhavaṅgaparivāsassa ca atiparittakattā lahuṃ lahuṃ pavattatīti.
如果如此，诸天世界如何被其所支配呢？那是因为世尊乃是超凡脱俗的存在。他的权能来自于领域、行动及所表现的状态，皆高于一切。正是这无与伦比的世尊的解脱功德开始生起，且正在生起中的，便是不言自明的极深、极细腻、极广阔的超凡智慧；这种智慧得以超越对立之法而清净显现，无疑地以极高的威严表现了尊贵身份。世尊的执掌不仅是正确而且具制御力，消除了汲汲于生死流转的烦扰，极大地安稳了存在秩序，因此他的影响以轻微渐进的方式展开。
Evaṃ sīlādiguṇehi bhagavato uttaritarassa abhāvaṃ dassetvā idāni sadisassāpi abhāvaṃ dassetuṃ ‘‘asamo’’tiādi vuttaṃ. Tattha asamoti ekasmiṃ kāle natthi etassa sīlādiguṇena samā sadisāti asamo. Tathā asamehi atītānāgatabuddhehi samo, asamā vā samā etassāti asamasamo. Sīlādiguṇena natthi etassa paṭimāti appaṭimo. Sesapadadvayepi eseva nayo. Tattha upamāmattaṃ paṭimā, sadisūpamā paṭibhāgo, yugaggāhavasena ṭhito paṭipuggalo veditabbo.
如此，道德及种种功德显示出世尊的至尊不可逾越。现在，为了表明即使是与他相似者缺乏此种卓越，故用“非相等”等字说明。此处“非相等”不指其某一时刻缺乏道德功德，而是指以其道德及功德的完整性来说，不可与世尊相比。对此，过去未来诸佛亦同理，或称相等者或非相等者，皆视其道德功德差别。以德行功德论，世尊的独一无二几乎无可比拟。这两种词义的差别也是如此。其中，譬喻仅为表象，若以对比的部分讲解，则是形容能一眼看破他者功德差异且同时心怀敬重的修行者的能力。
Na kho panāhaṃ samanupassāmīti mama samantacakkhunā hatthatale āmalakaṃ viya sabbalokaṃ passantopi tattha sadevake…pe… pajāya attanā attato sīlasampannataraṃ sampannatarasīlaṃ kañci puggalaṃ na kho pana passāmi, tādisassa abhāvatoti adhippāyo. Aggappasādasuttādīnīti ettha –
但我并非盲目平等视之，好比我以全视之眼芒果样察看这三界，我虽观察诸众生及诸天等，但没有看到哪一个人能够比照世尊那样，具有更为圆满的德行；这是明确不可得的观念。此乃如《尊上信乐经》等所明示的——
‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hotī’’ti (a. ni. 4.34; 5.32; 10.15; itivu90) –
“比库们，诸无限众生，不论彼处有翼无翼、四足多足、有色无色、有觉无觉、既非有觉亦非无觉者，那些众生中，如来宣说为最上，是无上阿拉汉正自觉者。比库们，若对佛生起欢喜，则其欢喜是最上欢喜。欢喜中最上者的果报也极殊胜。”（《阿毗尼婆经》4.34；5.32；10.15；《伊提缚经》90）——
Idaṃ aggappasādasuttaṃ. Ādi-saddena –
此为《尊上信乐经》，其题头即为——
‘‘Sadevake…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.24; dī. ni. 3.188) –
『世尊自在诸天诸人中，如来既具足统御力亦非统御者，展现无二智慧，故称为如来』（引自《增支部》4.24；《长部尼洹经》3.188）。
Evamādīni suttapadāni veditabbāni. Ādikā gāthāyoti ettha –
此等语句应当明了为经文言辞。首句为歌谣，如下所示：
‘‘Ahaṃ hi arahā loke, ahaṃ satthā anuttaro;
『我实为世间阿拉汉，我为无上导师；』
Ekomhi sammāsambuddho, sītibhūtosmi nibbuto. (mahāva. 11; ma. ni. 1.285; 2.341);
只有一位正自觉者，是寂静灭尽的。
‘‘Danto damayataṃ seṭṭho, santo samayataṃ isi;
『已调伏者最佳，圣者精神调御；』
Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo. (itivu. 112);
『已获离欲为首，已越生死为上。』（引自《伊帝梵经》112）
‘‘Nayimasmiṃ loke parasmiṃ vā pana,
『无论在此世或彼世，』
Buddhena seṭṭho sadiso ca vijjati;
『皆无比世尊者为最胜，』
Yamāhu dakkhiṇeyyānaṃ aggataṃ gato,
『谓为南方诸佛法中之首，』
Puññatthikānaṃ vipulaphalesina’’nti. (vi. va. 1047; kathā. 799) –
『是为广获福德者之上首。』（见佛经条文第六集卷，及讲义第七九九页。）
Evamādikā gāthā vitthāretabbā.
此等偈颂，应当阐述其义。
§139
139.Dametīti sameti, kāyasamādīhi yojetīti attho. Taṃ pana kāyasamādīhi yojanaṃ yathārahaṃ tadaṅgavinayādīsu patiṭṭhāpanaṃ hotīti āha ‘‘vinetīti vuttaṃ hotī’’ti. Dametuṃ yuttāti damanārahā. Amanussapurisāti ettha na manussāti amanussā. Taṃsadisatā ettha jotīyati, tena manussattamattaṃ natthi, aññaṃ samānanti yakkhādayo ‘‘amanussā’’ti adhippetā, na ye keci manussehi aññe. Tathā hi tiracchānapurisānaṃ visuṃ gahaṇaṃ kataṃ, yakkhādayo eva ca niddiṭṭhā. Apalālo himavantavāsī. Cūḷodaramahodarā nāgadīpavāsino. Aggisikhadhūmasikhā sīhaḷadīpavāsino. Nibbisā katā dosavisassa vinodanena. Tenāha ‘‘saraṇesu ca sīlesu ca patiṭṭhāpitā’’ti. Kūṭadantādayoti ādi-saddena ghoṭamukhaupāligahapatiādīnaṃ saṅgaho daṭṭhabbo. Sakkadevarājādayoti ādi-saddena ajakalāpayakkhabakabrahmādīnaṃ saṅgaho daṭṭhabbo. Idaṃ cettha suttanti idaṃ kesisuttaṃ. Vinītā vicitrehi vinayanūpāyehīti etasmiṃ atthe vitthāretabbaṃ yathārahaṃ saṇhādīhi upāyehi vinayassa dīpanato.
139.“达谛”意谓调伏，指以心身专注连结。此处“调伏”指以身心专注之力，如实建立于戒律等规范。《律藏》中有云：“所谓调伏即是。”调伏之事可实现，谓调伏乃驯服之意。此处“非人类者”非谓非人，实指超越人类境界者。依此说法，所谓非人乃诸夜叉等异类之称，彼等非普通人所属。譬如邪行魔众常聚恶地，夜叉等著名为异界者。又言“不食者”，住于喜马拉雅山者。小鲲大鲲之怪，乃名为龙族居住岛屿者。火焰形状髻饰者，为锡兰岛之居民。烦恼罪恶悉被斥消。故云“确立于皈依戒律中”。又有“翘牙等”，以起头饰为始，即龟牙家族、盔口主等之家族合称。又云“萨咖天帝等”，指此类鬼神如迦楼罗、毒蛇、梵天等。此处乃说此为《经律》之文，是《头发经》语言。所谓“驯服”，以种种奇特戒法为途径，详加阐明当如是。故这里应细释义理，以多种方法示现律藏之明灯。
Visuddhasīlādīnaṃ paṭhamajjhānādīnīti ‘‘visuddhasīlassa paṭhamajjhānaṃ, paṭhamajjhānalābhino dutiyajjhāna’’ntiādinā tassa tassa uparūpari visesaṃ ācikkhantoti sambandho. Sotāpannādīnanti etthāpi eseva nayo. ‘‘Dantepi dametiyevā’’ti idaṃ pubbe ‘‘sabbena sabbaṃ damathaṃ anupagatā purisadammā’’ti vuttāti katvā vuttaṃ. Ye pana vippakatadammabhāvā sabbathā dametabbataṃ nātivattā, te satte sandhāya ‘‘dantepi dametiyevā’’ti vuttaṃ. Tepi hi purisadammā evāti, yato ne satthā dameti.
“清净戒律等从初禅开始等”者，即“清净戒律为初禅的基础，初禅的获得后便有第二禅”等说，借此逐一说明其特殊关系，即相互关联之意。所谓“入流果等”，于此亦运用同样之说：‘甚至对牙齿也能驯服’之言，先前云‘诸人皆当一切尽驯服，未曾生起者’，为此所说。又那些心性已变异不善，常应被驯服而未被超过者，为此有“甚至对牙齿能驯服”之说。此亦谓纯正之人，因为那位导师并非以强制而驯服众生。
Atthapadanti atthābhibyañjakapadaṃ, vākyanti attho. Vākyena hi atthābhibyatti, na nāmādipadamattena. Ekapadabhāvena ca anaññasādhāraṇo satthu purisadammasārathibhāvo dassito hoti. Tenāha ‘‘bhagavā hī’’tiādi. Aṭṭha disāti aṭṭha samāpattiyo. Tā hi aññamaññasambandhāpi asaṃkiṇṇabhāvena dissanti apadissantīti disā, disā viyāti vā disā. Asajjamānāti na sajjamānā vasībhāvappattiyā nissaṅgacārā. Dhāvanti javanavuttiyogato. Ekaṃyeva disaṃ dhāvati, attano kāyaṃ aparivattentoti adhippāyo. Satthārā pana damitā purisadammā ekiriyāpatheneva aṭṭha disā dhāvanti. Tenāha ‘‘ekapallaṅkeneva nisinnā’’ti. Aṭṭha disāti ca nidassanamattametaṃ, lokiyehi agatapubbaṃ nirodhasamāpattidisaṃ, amatadisañca pakkhandanato.
名词“义词”者，指含有意涵并指示涵义之词语；谓语“句句”即意义所在。句子为意涵之表现，不以词名、词根之意为准。单一词语无其他当前意义者，则显现导师、纯正人主导全盘之作用。如佛言“世尊是等”，八方指八种成就。此八处虽相互联系，却有不混杂之状，称之为“方”，复称为“方向”。“非同在”者，指非同于现有统治之法，乃脱离拘束而独处。以迅疾之行奔走，一方速行而不回身为主导。诸导师虽然以驯服得众生，八方如一连贯道途般奔走。故云“一片叶舟安坐”之喻。此八方仅示例世间为已灭绝绝前止息之方，亦示不生不灭之境。
§140
140. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha niyuttoti diṭṭhadhammiko, idhalokattho . Kammakilesavasena samparetabbato sammā gantabbato samparāyo, paraloko, tattha niyuttoti samparāyiko, paralokattho. Paramo uttamo attho paramattho, nibbānaṃ. Tehi diṭṭhadhammikasamparāyikaparamatthehi. Yathārahanti yathānurūpaṃ. Tesu atthesu yo yo puggalo yaṃ yaṃ arahati, tadanurūpaṃ. Anusāsatīti vineti tasmiṃ atthe patiṭṭhapeti, saha atthena vattatīti sattho, bhaṇḍamūlena vāṇijjāya desantaraṃ gacchanto janasamūho. Hitupadesādivasena paripāletabbo sāsitabbo so etassa atthīti satthā, satthavāho. So viya bhagavāti āha ‘‘satthā viyāti satthā, bhagavā satthavāho’’ti.
140.所谓“有见法”是指有现前身之存在，其中“习染”谓有见法属，因欲业缠所染，当善至正地去往他处，即他方。此谓“有见法”，其他方即他处。最高、极胜之义谓最高绝境，即涅槃。由这些有见法及去往他方与最高绝境，有如实教示。犹如区分此等境界与个体对应所得，依次随顺。个体所证之境亦复如是。训诲者以净法为根基，导入正见境地者，是师，是教法承载者。如世尊自称“教师、世尊、教师载者”等。
Idāni tamatthaṃ niddesapāḷinayena dassetuṃ ‘‘yathā satthavāho’’tiādi vuttaṃ. Tattha sattheti satthike jane. Kaṃ tārenti etthāti kantāro, nirudako araññappadeso. Ruḷhīvasena pana itaropi araññappadeso tathā vuccati. Corakantāranti corehi adhiṭṭhitakantāraṃ. Tathā vāḷakantāraṃ. Dubbhikkhakantāranti dullabhabhikkhaṃ kantāraṃ. Tāretīti akhemantaṭṭhānaṃ atikkāmeti. Uttāretītiādi upasaggena padaṃ vaḍḍhetvā vuttaṃ. Atha vā uttāretīti khemantabhūmiṃ upanento tāreti. Nittāretīti akhemantaṭṭhānato nikkhāmento tāreti. Patāretīti pariggahetvā tāreti, hatthena pariggahetvā viya tāretīti attho. Sabbampetaṃ tāraṇuttāraṇādikhemaṭṭhāne ṭhapanamevāti āha ‘‘khemantabhūmiṃ sampāpetī’’ti. Satteti veneyyasatte. Mahāgahanatāya, mahānatthatāya, dunnittharaṇatāya ca jātiyeva kantāro jātikantāro, taṃ jātikantāraṃ.
现为显示此意，以指示句法说明“如教师载者”等。教师者谓教者人。何以渡者为渡？其谓山原、阻断荒野。犹如坚硬之荒野，亦称其他荒地。盗贼渡荒谓盗贼所占据之处。又称茂密荒野。饥饿荒野谓难得饮食之处。渡者即跨越不安之地。增上词解释渡。或谓渡为进入安乐之地。又谓渡为离开不安之地。亦谓涉取越过，如手中持取而度。因由保护通过此渡者，曰“达安乐之地”。“渡者”为主语，也有大深广之意。难以越过者犹如出生时之阻碍为出生障碍，谓之出生阻碍。
Ukkaṭṭhaparicchedavasenāti ukkaṭṭhasattaparicchedavasena. Devamanussā eva hi ukkaṭṭhasattā, na tiracchānādayo. Bhabbapuggalaparicchedavasenāti sammattaniyāmokkamanassa yogyapuggalassa paricchindanavasena. Etanti ‘‘devamanussāna’’nti etaṃ vacanaṃ. Bhagavatoti nissakkavacanaṃ yathā ‘‘upajjhāyato ajjhetī’’ti, bhagavato santiketi vā attho. Upanissayasampattinti tihetukapaṭisandhiādikaṃ maggaphalādhigamassa balavakāraṇaṃ.
“五十刹划分者”意谓按五十众划分。天、人众为五十众，不含三界外者。“凡众划分”指依德约束以适宜者之划分。此谓“天人众”，即此语。谓“世尊”为因果意涵，如“上师当护之”意，谓护持世尊亲近者。因果相连及证果，是得果法之坚固因缘。
Gaggarāyāti gaggarāya nāma rañño deviyā, tāya vā kāritattā ‘‘gaggarā’’ti laddhanāmāya. Sare nimittaṃ aggahesīti ‘‘dhammo eso vuccatī’’ti dhammasaññāya sare nimittaṃ gaṇhi, gaṇhanto ca pasannacitto parisapariyante nipajji. Sannirumbhitvā aṭṭhāsīti tassa sīse daṇḍassa ṭhapitabhāvaṃ apassanto tattha daṇḍaṃ uppīḷetvā aṭṭhāsi. Maṇḍūkopi daṇḍe ṭhapitepi uppīḷitepi dhammagatena pasādena vissaramakarontova kālamakāsi. Devaloke nibbattasattānaṃ ayaṃ dhammatā, yā ‘‘kutohaṃ idha nibbatto, tattha kiṃ nu kho kammamakāsi’’nti āvajjanā. Tasmā attano purimabhavassa diṭṭhattā āha ‘‘are ahampi nāma idhanibbatto’’ti . Bhagavato pāde vandi kataññutāsaṃvaḍḍhitena pemagāravabahumānena.
“迦伽罗王后”为迦伽罗名女王，因其作故得此名。喻“牢房”为法之相。遂执取牢笼，且内心清净安详而环绕沉居。其见牢笼中杖被压倒故，有杖被压倒而矗立之状。俗人疑惑，天界众生以此法相自现，问“我从何而生？何以执业？”故自观前世身，曰“哦，我亦已由此处所生”，由是以礼拜世尊足，并以感恩敬重爱意增盛。
Bhagavā jānantova mahājanassa kammaphalaṃ, buddhānubhāvañca paccakkhaṃ kātukāmo ‘‘ko me vandatī’’ti gāthāya pucchi. Tattha koti devanāgayakkhagandhabbādīsu ko, katamoti attho. Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. ‘‘Yasasā’’ti iminā edisena parivārena, paricchedena ca. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena sundarena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti sabbā dasapi disā pabhāsento, cando viya, sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti attho.
世尊明了广大众生的业果，且亲证佛陀的神力，渴愿以偈问曰：「谁在礼敬我？」此中『千万天人、亚卡、香气诸天等』所指何义？即我也。『足』即脚。『神通』谓此种二分神通。『光辉』谓此光芒环绕，亦有界限之意。『照明』谓发光明。『辉煌』谓耀眼之美丽色彩。『色』指如肤色之色。『普照』谓照遍四方，犹如月光、太阳光明，合而为一，发出光芒。
Evaṃ pana bhagavatā pucchito devaputto attānaṃ pavedento ‘‘maṇḍūkohaṃ pure āsi’’nti gāthamāha. Tattha pureti purimajātiyaṃ. ‘‘Udake’’ti idaṃ tadā attano uppattiṭṭhānadassanaṃ. ‘‘Udake maṇḍūko’’ti etena uddhamāyikādikassa thale maṇḍūkassa nivattanaṃ kataṃ hoti. Gāvo caranti etthāti gocaro, gunnaṃ ghāsesanaṭṭhānaṃ. Idha pana gocaro viyāti gocaro, vāri udakaṃ gocaro etassāti vārigocaro. Udakacārīpi hi koci kacchapādi avārigocaropi hotīti ‘‘vārigocaro’’ti visesetvā vuttaṃ. Tava dhammaṃ suṇantassāti brahmassarena karavīkarutamañjunā desentassa tava dhammaṃ ‘‘dhammo eso vuccatī’’ti sare nimittaggāhavasena suṇantassa. Anādare cetaṃ sāmivacanaṃ. Avadhi vacchapālakoti vacche rakkhanto gopāladārako mama samīpaṃ āgantvā daṇḍamolubbha tiṭṭhanto mama sīse daṇḍaṃ sannirumbhitvā maṃ māresīti attho.
于是天子问及世尊，自言昔曾为蛙，曰：「我昔为蛙。」『昔』指前世。『水』指彼时己的生起住灭之地。『水中蛙』谓于池塘等处活动的青蛙。『牛』指牛行走觅食场所，今译为牧场。此处『牧场』特指水域，为水域牧场。亦谓某些如鳖类水生之物亦为水牧场居民，故特别指出为水牧场。若听闻你所说法的梵天护法听闻说法已正受持时，若不恭敬则为失敬。『护法』者，即护持你法者。若负笞站立于我近旁，意欲击打我头者，即欲害我意。
Sitaṃ katvāti ‘‘tathā parittatarenāpi puññānubhāvena evaṃ ativiya uḷārā lokiyalokuttarā sampattiyo labbhantī’’ti pītisomanassajāto bhāsurataradhavalavipphurantadassanakiraṇāvalīhi bhiyyoso mattāya taṃ padesaṃ obhāsento sitaṃ katvā. Pītisomanassavasena hi so –
谓以清凉净胜，亦以功德感应，使此地极其盛大，功德世间及出世间得成就，心生喜乐，透露出白皙光辉，照耀此地更甚。以喜乐之心白日般明朗丽之光束，照明此地。
‘‘Muhuttaṃ cittapasādassa, iddhiṃ passa yasañca me;
「暂时心安定，显神力、威名于我；
Ānubhāvañca me passa, vaṇṇaṃ passa jutiñca me.
目见异相，见光明射我身边。」
‘‘Ye ca te dīghamaddhānaṃ, dhammaṃ assosuṃ gotama;
「曾听说长久以来，世尊教法久传。」
Pattā te acalaṭṭhānaṃ, yattha gantvā na socare’’ti. (vi. va. 859-860);
『你已获得不动之所，往至其处而不再忧愁』（《毗婆沙论》卷六，第859-860偈）。
Imā dve gāthā vatvā pakkāmi.
说完这两句偈，我即告退。
§141
141.Yaṃ pana kiñcīti ettha yanti aniyamitavacanaṃ. Tathā kiñcīti. Panāti vacanālaṅkāramattaṃ. Tasmā yaṃ kiñcīti ñeyyassa anavasesapariyādānaṃ kataṃ hoti. Panāti vā visesatthadīpako nipāto. Tena ‘‘sammāsambuddho’’ti iminā saṅkhepato, vitthārato ca satthu catusaccābhisambodho vutto. ‘‘Buddho’’ti pana iminā tadaññassapi ñeyyassāvabodho. Purimena vā satthu paṭivedhañāṇānubhāvo, pacchimena desanāñāṇānubhāvo. Pīti upari vuccamāno viseso jotīyati. Sabbaso paṭipakkhehi vimuccatīti vimokkho, aggamaggo. Tassa anto aggaphalaṃ, tattha bhavaṃ tasmiṃ laddhe laddhabbato vimokkhantikañāṇaṃ, sabbaññutaññāṇena saddhiṃ sabbampi buddhañāṇaṃ. Evaṃ pavattoti ettha –
141. 关于“任何何物”，此处是指不确定语。所谓“不确定”，仅作为言语装饰。由此，“任何何物”用于说明无必要详尽界说。又，“任何”是强调意义的助词。由此用词“正自觉者”简明言之，详来说，即佛陀对四圣谛的究竟觉悟。“佛”字则表示已知者、知见者。前者为佛陀的自觉知识与体验，后者是宣说智慧之果报。此“喜悦”名之为特殊，更光耀一切。全面反面之中得自在，即解脱，是最高之道。其终极果，是最高之果，处于有界所有中的最高解脱之知，与圆满的佛智相应。如此循环不息，意思如下——
‘‘Sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehikataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho’’ti (mahāni. 192) –
“知一切而圆满的佛，见一切而圆彻的佛，无他知性之佛，具足通达的佛，已断烦恼的佛，断除污垢的佛，完全绝欲的佛，绝除嗔恨的佛，断除痴迷的佛，完全根绝之佛，达一乘胜道者佛，独证无比正觉者佛，因自悟无明而获智慧者佛。‘佛’此名非母所造，非父所造，非兄弟姐妹所造，非朋友师长所造，非亲戚仇敌所造，非沙门婆罗门所造，非天人所造。此解脱之根本，是诸佛觉悟之根基，伴随圆满智慧的获得，所彰显的称谓即‘佛’。”（出自《大毗婆沙论》192页）
Ayaṃ niddesapāḷinayo. Yasmā cettha tassā paṭisambhidāpāḷiyā bhedo natthi, tasmā dvīsu ekenāpi atthasiddhīti dassanatthaṃ ‘‘paṭisambhidānayo vā’’ti aniyamattho vā-saddo vutto.
此为释义规约。因在此处，与对三种解脱智慧《解脱毗婆沙》中之分类并无区别，故为论旨明确，便以二者中之一来确立义理，称之为“解脱智慧之规约”或“不定语”。
Tattha yathā loke avagantā ‘‘avagato’’ti vuccati, evaṃ bujjhitā saccānīti buddho suddhakattuvasena. Yathā paṇṇasosā vātā ‘‘paṇṇasusā’’ti vuccanti, evaṃ bodhetā pajāyāti buddho hetukattuvasena, hetuattho cettha antonīto.
正如世间所知者称为“已知”，佛亦为正觉者之意，是以清净本性而言。犹如枯叶风中称“枯叶”，皆反映事相，佛亦同理，因此称为觉者，意指其因缘之理，因缘义即此处含义。
Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti attho. Sabbadassāvitāya buddhoti sabbadhammānaṃ ñāṇacakkhunā diṭṭhattā buddhoti attho. Anaññaneyyatāya buddhoti aññena abodhanīto sayameva buddhattā buddhoti attho. Visavitāya buddhoti nānāguṇavisavanato padumamiva vikasanaṭṭhena buddhoti attho. Khīṇāsavasaṅkhātena buddhoti evamādīhi chahi pariyāyehi niddakkhayavibuddho puriso viya sabbakilesaniddakkhayavibuddhattā buddhoti vuttaṃ hoti. Ekāyanamaggaṃ gatoti buddhoti gamanatthānaṃ buddhiatthatāya buddhiatthānampi gamanatthatā labbhatīti ekāyanamaggaṃ gatattā buddhoti vuccatīti attho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, atha kho sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti attho. Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti anatthantaraṃ. Tattha yathā rattaguṇayogato ratto paṭo, evaṃ buddhaguṇayogato buddhoti ñāpanatthaṃ vuttaṃ. Tato paraṃ buddhoti netaṃ nāmantiādi atthānugatāyaṃ paññattīti bodhanatthaṃ vuttanti evamettha imināpi kāraṇena bhagavā buddhoti veditabbaṃ.
“通达一切智者”之谓世尊者，意指具有观察一切法的智慧。所谓“觉知者”之义，是指以智慧之眼观察诸法；“自觉者”之义，是依自身觉知而悟知。所谓“不他觉者”，即非以他法启发，而是自能觉悟，故谓之自觉。所谓“遍知者”，如莲花绽放于多种色彩，如是指智慧通达各类优点。所谓“灭尽染污者”，犹如以六种断尽烦恼之法而觉悟，形同破除一切染污，故世尊被称为觉悟者。谓“一行道已达”者，指达成智慧目的的一行道，亦即达到智慧目的或智慧支配，故名“一行道已达”。独自称为“最胜正觉”者，非他力觉悟，乃自身以无上正觉而成，故称无上正觉者。所谓“不觉妨碍而见得智慧”者，谓智慧显现乃因无明破灭之因。正如欲火能够促使夜归，智慧之力能促使觉悟，故名“觉”。“世尊”一名，系指其与义相应之尊称，出于觉悟之意，故在此以此名表示世尊应当被认识。
§142
142.Assāti bhagavato. Guṇavisiṭṭhasabbasattuttamagarugāravādhivacananti sabbehi sīlādiguṇehi visiṭṭhassa tato eva sabbasattehi uttamassa garuno gāravavasena vuttavacanamidaṃ bhagavāti. Tathā hi lokanātho aparimitanirupamappabhāvasīlādiguṇavisesasamaṅgitāya sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya, accantupakāritāya ca aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamagāravaṭṭhānanti.
“世尊”者，乃具多种德行之最胜者，为众生所尊敬、敬畏者，谓此言出于众德中最高的戒法等品德而生敬敬畏之情。实则是世间之主，拥有无量无边不可思议的光明及品德，其五戒诸德专项并具，舆众生大众无碍而示现悲悯与快乐，常为人天所敬爱，利益广大，悲愍无尽，处于无量无边世界众生中，获极高之敬仰。
Bhagavāti vacanaṃ seṭṭhanti seṭṭhavācakaṃ vacanaṃ seṭṭhaguṇasahacaraṇato ‘‘seṭṭha’’nti vuttaṃ. Atha vā vuccatīti vacanaṃ, attho. Tasmā yo ‘‘bhagavā’’ti vacanena vacanīyo attho, so seṭṭhoti attho. Bhagavāti vacanamuttamanti etthāpi eseva nayo. Gāravayuttoti garubhāvayutto garuguṇayogato, garukaraṇaṃ vā sātisayaṃ arahatīti gāravayutto, gāravārahoti attho.
“世尊”一词意谓“最胜者”，表明该称呼乃因其拥有最高品德和殊胜行为而称之“最胜”。“世尊”即“世间尊长”之意，故谓此语旨在称颂品德庄严，令人尊敬。又“敬敬畏者”即带有尊敬和敬畏之义，意思是令人生出敬重与畏惧心。
Guṇavisesahetukaṃ ‘‘bhagavā’’ti idaṃ bhagavato nāmanti saṅkhepato vuttamatthaṃ vitthārato vibhajitukāmo nāmaṃyeva tāva atthuddhāravasena dassento ‘‘catubbidhaṃ vā nāma’’ntiādimāha. Tattha āvatthikanti avatthāya viditaṃ taṃ taṃ avatthaṃ upādāya paññattaṃ voharitaṃ. Tathā liṅgikaṃ tena tena liṅgena voharitaṃ. Nemittikanti nimittato āgataṃ. Adhiccasamuppannanti yadicchāya pavattaṃ, yadicchāya āgataṃ yadicchakaṃ. Paṭhamena ādi-saddena bālo, yuvā, vuḍḍhoti evamādiṃ saṅgaṇhāti, dutiyena muṇḍī, jaṭīti evamādiṃ, tatiyena bahussuto, dhammakathiko, jhāyīti evamādiṃ, catutthena aghamarisanaṃ pāvacananti evamādiṃ saṅgaṇhāti. ‘‘Nemittika’’nti vuttamatthaṃ byatirekavasena patiṭṭhāpetuṃ ‘‘na mahāmāyāyā’’tiādi vuttaṃ. ‘‘Vimokkhantika’’nti iminā idaṃ nāmaṃ ariyāya jātiyā jātakkhaṇeyeva jātanti dasseti. Yadi vimokkhantikaṃ, atha kasmā aññehi khīṇāsavehi asādhāraṇanti āha ‘‘saha sabbaññutaññāṇassa paṭilābhā’’ti. Buddhānañhi arahattaphalaṃ nipphajjamānaṃ sabbaññutaññāṇādīhi sabbehi buddhaguṇehi saddhiṃyeva nipphajjati. Tena vuttaṃ ‘‘vimokkhantika’’nti. Sacchikā paññattīti sabbadhammānaṃ sacchikiriyānimittā paññatti. Atha vā sacchikā paññattīti paccakkhasiddhā paññatti. Yaṃguṇanimittā hi sā, te satthu paccakkhabhūtāti guṇā viya sāpi sacchikatā eva nāma hoti, na paresaṃ vohāramattenāti adhippāyo.
“世尊”名号因具品德殊胜而得，以下略述其四种释义。此处“应分别通达意涵，根据上下文明了各义之有分别。谓“标志性”分别指因缘而来者，“超世间之觉知”意指胜出世间的一切见解等。依首字分别有如愚者、年轻、年老等，次有出家之相，复有博学和禅定者，以及第四种为恶魔不可触犯者。所谓“标志性”，是指标志差别的意涵，乃非大妄语欺世者之语。所谓“解脱性”，意指此名号表明圣人出世即生起解脱，因此因缘而生。若名号有此解脱义，则为何称他染污未断者为“非常殊胜”？因阿拉汉证果成就一切智慧，诸佛具足慧德，故名“解脱性”。“真实意味”，谓诸法真实呈现之依因，亦称“观照依因”，亦即成就诸德之真实固位。又谓此名号有着显示真实之意，而非仅为他人修习所称，乃居士随师、后人追随者之意。
§143
143.Vadantīti mahātherassa garubhāvato bahuvacanenāha, saṅgītikārehi vā katamanuvādaṃ sandhāya. Issariyādibhedo bhago assa atthīti bhagī. Akāsi bhagganti rāgādipāpadhammaṃ bhaggaṃ akāsi, bhaggavāti attho. Bahūhi ñāyehīti kāyabhāvanādikehi anekehi bhāvanākkamehi. Subhāvitattanoti sammadeva bhāvitasabhāvassa. Paccatte cetaṃ sāmivacanaṃ.
“大长老言众多”、“言多多”者，指因长老庄严之威仪、严肃庄重之态度及持守戒律故，如吟唱歌偈一样合乎调律而诵说。谓称世尊者，如同主宰，意指甘露之主，意在彰显世尊之德行。谓因厌恶贪瞋痴而责难，是因责难恶习故称此。谓以多种修学法门如身修为等修得诸多智慧，并良好莊严，心念清净，如此一应俱全，正合声誉。
Niddese vuttanayenāti etthāyaṃ niddesanayo –
此处「说明词」即解释词义的内容指示，此谓下文所述即为释义说明之文。
‘‘Bhagavāti gāravādhivacanametaṃ. Apica bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ…pe… sacchikā paññatti yadidaṃ bhagavā’’ti (mahāni. 83).
『世尊』者，此乃尊敬称谓之言。又世尊之谓有多种，如：『令人敬爱的者』、『苦患所摄者』、『无明所缚者』、『心所染著者』、『见所染著者』、『渴爱所缚者』、『烦恼所染者』。世尊又被称作『喜欢诸法宝者』、『分割诸法者』、『区别诸法者』。世尊能断灭一切有情之生灭，且身、戒、心、慧皆已精进修习。世尊尚能住于荒野、林中、路旁、安静之处、无喧声无战栗之处、无尘埃之风聚集之所、为人等所安眠的清净之处，常自独住且不染着。世尊亦具备布施、衣钵、食施、住处、病时药药具等因缘。世尊亦具足善法之味、解脱之味、戒定慧之味。世尊亦得四禅、四无量心、四无色定。世尊亦证八解脱、八胜处、九种渐次修习功德。世尊亦得十种念、十种光明障、入出息念禅定、三恶法止息禅定。世尊亦具四念处、四正勤、四势、五根、五力、七觉支，悉具圣者八正道。世尊亦具十种如来力、四不染法、四般分解法、七重秘密三昧、八识断除之境、九种渐次禅定、十种如来分别知法。此谓『世尊』，正是此等实证之义也」（大部注疏83）。
Ettha ca ‘‘gāravādhivacana’’ntiādīni yadipi gāthāyaṃ āgatapadānukkamena na niddiṭṭhāni, yathārahaṃ pana tesaṃ sabbesampi niddesabhāvena veditabbāni. Tattha gāravādhivacananti garūnaṃ garubhāvavācakaṃ vacanaṃ. Bhajīti bhāgaso kathesi. Tenāha ‘‘vibhajī’’ti. Dhammaratananti maggaphalādiariyadhammaratanaṃ. Puna bhajīti sevi. Bhāgīti bhāgadheyyavā. Puna bhāgīti bhajanasīlo. Attharasassāti atthasannissayassa rasassa. Vimuttāyatanasīse hi ṭhatvā dhammaṃ kathentassa, suṇantassa ca tadatthaṃ ārabbha uppajjanakapītisomanassaṃ attharaso. Dhammaṃ ārabbha dhammaraso. Yaṃ sandhāya vuttaṃ ‘‘labhati atthavedaṃ, labhati dhammaveda’’nti (a. ni. 6.10). Vimuttirasassāti vimuttibhūtassa, vimuttisannissayassa vā rasassa. Saññābhāvanānanti aniccasaññādīnaṃ dasannaṃ saññābhāvanānaṃ. Channaṃ buddhadhammānanti cha asādhāraṇañāṇāni sandhāya vuttaṃ. Tattha tattha ‘‘bhagavā’’ti saddasiddhi niruttinayena veditabbā.
关于『尊重的表述』等，这里虽未依照诗句所到之词逐一展开说明，但应当由其整体含义而理解其意。其中文『尊重的表述』指的是对尊长表现恭敬之言语。『分割』意指分部释说。『法宝』即指出道果等圣法珍宝。再者『奉事』是指事奉。『共享』指共同持守仪轨。『效用甘露』指依止义理之味。于解脱处止住而说法，听者因该义而生起悲喜之味，即为法味。佛陀所说「获得义智，获得法智」(a. ni. 6.10)之语，即指此。『解脱滋味』为由解脱或以解脱为依注之味。『念观』指对无常、苦、无我等观受之修习。『藏佛法』是指包含诸特殊智慧之法藏。此处个别『世尊』之名，应以其发语与语境而正确认定。
§144
144. Yadipi ‘‘bhāgyavā’’tiādīhi padehi vuccamāno attho ‘‘bhagī bhajī’’ti niddesagāthāya saṅgahito eva, tathāpi padasiddhi atthavibhāgaatthayojanādisahito saṃvaṇṇanānayo tato aññākāroti vuttaṃ ‘‘ayaṃ pana aparo nayo’’ti. Ādikanti ādi-saddena vaṇṇavikāro , vaṇṇalopo, dhātuatthena niyojanañcāti imaṃ tividhaṃ lakkhaṇaṃ saṅgaṇhāti. Saddanayenāti byākaraṇanayena. Pisodarādīnaṃ saddānaṃ ākatigaṇabhāvato vuttaṃ ‘‘pisodarādipakkhepalakkhaṇaṃ gahetvā’’ti. Pakkhipanameva lakkhaṇaṃ. Tappariyāpannatākaraṇaṃ hi pakkhipanaṃ. Pārappattanti paramukkaṃsagataṃ pāramibhāvappattaṃ. Bhāgyanti kusalaṃ. Tattha maggakusalaṃ lokuttarasukhanibbattakaṃ, itaraṃ lokiyasukhanibbattakaṃ, itarampi vā vivaṭṭūpanissayaṃ pariyāyato lokuttarasukhanibbattakaṃ siyā.
144. 尽管『bhāgyavā』等词语，皆汇集至以『bhāgi bhajī』相关韵文，然词义成立、义项区分、义联贯合之理路以及各种表达方法可导出其他意涵，故称『此乃另一种说法』。『Ādik』为语首，通过词缀变化及字尾省略等构成。『Saddanayenāti』乃依词法解释。诸不净等音声类词，因发音难产，在语音派生过程中被称为『pisodarādipakkhepalakkhaṇaṃ』。『pakkhipana』为语法用词，因语音难产而产生。『Pārappatta』指通达彼岸的状态。『Bhāgyanti』为善，不仅般若善法，还含引向出世间涅槃之道的善，亦或其它此类依他起性安乐善法。
Lobhādayo ekakavasena gahitā. Tathā viparītamanasikāro vipallāsabhāvasāmaññena, ahirikādayo dukavasena. Lobhādayo ca puna ‘‘tividhākusalamūla’’nti tikavasena gahitā. Kāyaduccaritādi-taṇhāsaṃkilesādirāgamalādirāgavisamādikāmasaññādikāmavitakkāditaṇhāpapañcādayo tividhaduccaritādayo. Subhasaññādikā catubbidhavipariyesā. ‘‘Cīvarahetu vā bhikkhuno taṇhā uppajjamānā uppajjati, piṇḍapāta , senāsana, itibhavābhavahetu vā’’ti (a. ni. 4.9) evamāgatā cattāro taṇhuppādā. ‘‘Buddhe kaṅkhati, dhamme, saṅghe, sikkhāya, sabrahmacārīsu kupito hoti anattamano āhatacitto khīlajāto’’ti (dī. ni. 3.319; ma. ni. 1.185; a. ni. 5.205; 9.71; vibha. 941) evamāgatāni pañca cetokhīlāni. ‘‘Kāme avītarāgo hoti, kāye avītarāgo, rūpe avītarāgo, yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ caratī’’ti (dī. ni. 3.320; ma. ni. 1.186) āgatā pañca vinibandhā. Rūpābhinandanādayo pañcābhinandanā. Kodho, makkho, issā, sāṭheyyaṃ, pāpicchatā, sandiṭṭhiparāmāsoti imāni cha vivādamūlāni. Rūpataṇhādayo cha taṇhākāyā.
贪等烦恼乃单独成成分。相反的心念方向则因违逆心的本质而由不敬等以偏侧产生。贪等分别为三种根本不善之根。身体的恶行、渴爱、烦恼等皆由贪染染着，是由爱欲错乱所引的邪念及悬浮误想组成。正曰衣食、食施及所住处等因缘，致生四种渴爱。又曰佛、法、僧、戒、行者中对师法愤怒、内心动荡、心懈怠、心怀疑虑者，谓为五大内在障碍。又言欲界少染无爱，身无爱相，能享受肉体之乐及睡眠等条件，或出行天道，修行梵行，皆若此。此又称五种拘束。色之敬爱及种种爱欲等则为五种爱乐。嗔、痴、嫉妒、猜忌、恶意、诋毁他人则为六诸纷争之根本。对色欲之渴爱总体包含六种身体渴爱。
Kāmarāgapaṭighadiṭṭhivicikicchābhavarāgamānāvijjā sattānusayā. Micchādiṭṭhiādayo aṭṭha micchattā. ‘‘Taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkhā, ārakkhādhikaraṇaṃ daṇḍādānādayo’’ti (dī. ni. 2.103; 3.359) ete nava taṇhāmūlakā. Cattāro sassatavādā, cattāro ekaccasassatavādā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā , satta ucchedavādā, pañca paramadiṭṭhadhammanibbānavādāti etāni dvāsaṭṭhi diṭṭhigatāni. Ajjhattikassa upādāya ‘‘asmī’’ti hoti, ‘‘itthasmī’’ti, ‘‘evasmī’’ti, ‘‘aññathāsmī’’ti, ‘‘bhavissa’’nti, ‘‘itthaṃ bhavissa’’nti, ‘‘evaṃ bhavissa’’nti, ‘‘aññathā bhavissa’’nti, ‘‘asasmī’’ti, ‘‘sātasmī’’ti, ‘‘siya’’nti, ‘‘itthaṃ siya’’nti, ‘‘evaṃ siya’’nti, ‘‘aññathā siya’’nti, ‘‘apāhaṃ siya’’nti, ‘‘apāhaṃ itthaṃ siya’’nti, ‘‘apāhaṃ evaṃ siya’’nti, ‘‘apāhaṃ aññathā siya’’nti hotīti aṭṭhārasa, bāhirassupādāya ‘‘iminā asmī’’ti hoti, ‘‘iminā itthasmī’’ti, ‘‘iminā evasmī’’ti, ‘‘iminā aññathāsmī’’tiādikā (vibha. 975-976) vuttanayā aṭṭhārasāti chattiṃsa, atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasatataṇhāvicaritāni.
欲爱、瞋恨、邪见、怀疑等烦恼为七大根本，且谓邪见有八种形态。基于渴爱之追求产生，依其对象不同而生成诸种烦恼，如渴爱依赖于探求、探求依赖于得、得依赖于分析、分析依赖于欲，欲依赖于燃烧、燃烧依赖于摄取、摄取依赖于贪护、贪护依赖于威胁及行刑等恶业行为。此为九种烦恼根本。四常存论、四一存论、四无终论、四不死流转论、两重无明生起论、十六种缘论、八种无明流转论、八种无明起灭论、七种断灭论、五种终极法论，共计五十二种见解层次。内在烦恼表现为我执及诸见执，外在烦恼表现为不同自我的表达，共十八种。针对过去、未来、现在有三十六种烦恼行为。
Pabheda-saddo paccekaṃ sambandhitabbo. Tatthāyaṃ yojanā – lobhappabhedā dosappabhedā yāva aṭṭhasatataṇhāvicaritappabhedāti. Sabbāni sattānaṃ darathapariḷāhakarāni kilesānaṃ anekāni satasahassāni abhañjīti yojanā. Ārammaṇādivibhāgato hi pavattiākāravibhāgato ca anantappabhedā kilesāti. Saṅkhepatoti ettha samucchedappahānavasena sabbaso appavattikaraṇena kilesamāraṃ, samudayappahānapariññāvasena khandhamāraṃ, sahāyavekallakaraṇavasena sabbathā appavattikaraṇena abhisaṅkhāramāraṃ, balavidhamanavisayātikkamanavasena devaputtamaccumārañca abhañji bhagge akāsi. Parissayānanti upaddavānaṃ. Sampati, āyatiñca sattānaṃ anatthāvahattā māraṇaṭṭhena vibādhanaṭṭhena kilesāva māroti kilesamāro. Vadhakaṭṭhena khandhāva māroti khandhamāro. Tathā hi vuttaṃ ‘‘vadhakaṃ rūpaṃ ‘vadhakaṃ rūpa’nti yathābhūtaṃ nappajānātī’’tiādi (saṃ. ni. 3.85). Jātijarādimahābyasananibbattanena abhisaṅkhārova māroti abhisaṅkhāramāro. Saṃkilesanimittaṃ hutvā guṇamāraṇaṭṭhena devaputtova māroti devaputtamāro. Sattānaṃ jīvitassa, jīvitaparikkhārānañca jānikaraṇena mahābādharūpattā maccu eva māroti maccumāro.
差别之语须单独考察。于此『yojanā』指由贪分裂、由嗔分裂的烦恼行，共计八十八万多种。众生所起烦恼数以千万亿计难以破碎。由动因、缘起条件等不同，烦恼现起状况也异，且烦恼变化无边。所谓『saṅkhepato』是指烦恼断除时以宕绝破坏为本质，全然断除烦恼之恶。因断除烦恼，得离病身之苦，故名苦厄断除。此亦是断除五蕴贪著之烦恼恶。统摄诸恶根断除，除却魔障、魔军、魔少年等。『Parissayā』谓众生受苦往返生死的障碍。此乃烦恼魔。烦恼之魔将众生身心交战苦痛者谓之『kilesamāro』。杀业之魔将色身谋杀困顿者谓之『khandhamāro』。因生死老退诸习气而起烦恼诸行之魔谓之『abhisaṅkhāramāro』。烦恼习气之魔如魔神，故谓之『devaputtamāro』。众生生命及其生存条件形成大苦痛障碍者皆谓之魔，即生死轮回之魔。
Satapuññalakkhaṇadharassāti anekasatapuññanibbattamahāpurisalakkhaṇavahato rūpakāyasampatti dīpitā hoti, itarāsaṃ phalasampadānaṃ mūlabhāvato, adhiṭṭhānabhāvato ca. Dhammakāyasampatti dīpitā hoti, pahānasampadāpubbakattā ñāṇasampadādīnaṃ. Bhāgyavatāya lokiyānaṃ bahumatabhāvo. Bhaggadosatāya parikkhakānaṃ bahumatabhāvoti yojanā. Evaṃ ito paresupi yathāsaṅkhyaṃ yojetabbaṃ. Puññavantaṃ hi gahaṭṭhā khattiyādayo abhigacchanti, pahīnadosaṃ pabbajitatāpasaparibbājakādayo ‘‘dosavinayāya dhammaṃ desetī’’ti. Abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakārasabbhāvato. Rūpakāyaṃ tassa pasādacakkhunā, dhammakāyaṃ paññācakkhunā disvā dukkhadvayassa paṭippassambhanato upagatānañca tesaṃ āmisadānadhammadānehi upakāritā, ‘‘pubbe āmisadānadhammadānehi mayā ayaṃ lokaggabhāvo adhigato, tasmā tumhehipi evameva paṭipajjitabba’’nti evaṃ sammāpaṭipattiyaṃ niyojanena abhigatānaṃ lokiyalokuttarasukhehi saṃyojanasamatthatā ca dīpitā hoti.
具诸善德相力者，由多种善业所生，怀有广大人德之德相，其形体具足光辉，显发光彩。其他功德则从其果德根本与坚定之心而成。法体具足功德光辉，先得断除之功德及智慧功德等。世间有福者，对世间人多有拥戴。至于障碍者，则多为诸害之源。此处及彼处应如数联合运用。具福者，农夫、刹帝利等迎接之。出家、苦修、游方者等，以惩治众恶守护法为己任。受爱乐者，并以其施财及护法之缘起，具体显其身心苦的断除之力。彼于形体，借由清净眼；于法体，则由智慧眼，见其息灭苦之双重真谛而静心欢喜。且受爱乐者以布施于护法等因缘，现世间生福之德具足，故言“尔等应当亦如是行”，由此正行摄持，受爱乐者身证得到世俗及出世殊胜的安乐，具足圆满无碍之结缘力量。
Sakacitte issariyaṃ attano cittassa vasībhāvāpādanaṃ, yena paṭikkūlādīsu appaṭikkūlasaññitādivihārasiddhi, adhiṭṭhāniddhiādiko iddhividhopi cittissariyameva cittabhāvanāya vasībhāvappattiyā ijjhanato. Aṇimālaghimādikanti ādi-saddena mahimā patti pākammaṃ īsitā vasitā yatthakāmāvasāyitāti ime chapi saṅgahitā. Tattha kāyassa aṇubhāvakaraṇaṃ aṇimā. Lahubhāvo laghimā ākāse padasā gamanādinā. Mahattaṃ mahimā kāyassa mahantatāpādanaṃ. Iṭṭhadesappatti patti. Adhiṭṭhānādivasena icchitanipphādanaṃ pākammaṃ. Sayaṃvasitā issarabhāvo īsitā. Iddhividhe vasībhāvo vasitā. Ākāsena vā gacchato, aññaṃ vā kiñci karoto yattha katthaci vosānappatti yatthakāmāvasāyitā. ‘‘Kumārakarūpādidassana’’ntipi vadanti. Evamidaṃ aṭṭhavidhaṃ lokiyasammataṃ issariyaṃ. Taṃ pana bhagavato iddhividhantogadhaṃ, anaññasādhāraṇañcāti āha ‘‘sabbākāraparipūraṃ atthī’’ti.
当意愿专注时，神通王修行者能自在支配自身识根，避开不善境界至善境界，从而生起非凡定力等神通。乃至以降神通如缩小(无形)等，通过依执心力所生定之成功而成就。如“缩小”、“隐身”等八种神通，即是以此心王神通之力所获得世间公认之威神。然世尊针对神通变化不以为奇，称此乃“满具诸相之法”。
Kesañci padesavutti, ayathābhūtaguṇasannissayattā aparisuddho ca yaso hoti, na evaṃ tathāgatassāti dassetuṃ ‘‘lokattayabyāpako’’tiādi vuttaṃ. Tattha idha adhigatasatthuguṇānaṃ āruppe uppannānaṃ ‘‘itipi so bhagavā’’tiādinā bhagavato guṇe anussarantānaṃ yaso pākaṭo hotīti āha ‘‘lokattayabyāpako’’ti. Yathābhuccaguṇādhigatattā eva ativiya parisuddho. Anavasesalakkhaṇānubyañjanādisampattiyā sabbākāraparipūrā. Sabbaṅgapaccaṅgasirī sabbesaṃ aṅgapaccaṅgānaṃ sobhā. ‘‘Tiṇṇo tāreyya’’ntiādinā yaṃ yaṃ etena lokanāthena icchitaṃ manovacīpaṇidhānavasena, patthitaṃ kāyapaṇidhānavasena. Tathevāti paṇidhānānurūpameva. Vīriyapāramibhāvappatto, ariyamaggapariyāpanno ca sammāvāyāmasaṅkhāto payatto.
说及某些境地，若依不真实条件而成污秽名声，则非如来之品质。世尊品质光明圆满，众多不当所染之相俱足。其一切形相庄严华美，足显辉煌之身相；其思想亦庄严圆满，可达究竟意图。以“已达彼岸”之等语显其成就圆满。此乃具有极大精进力，完满通过圣道之证成，并展现成熟的正精进。
Bhedehīti sabbattikadukapadasaṃhitehi pabhedehi. Paṭiccasamuppādādīhīti ādi-saddena na kevalaṃ vibhaṅgapāḷiyaṃ āgatā satipaṭṭhānādayova saṅgahitā, atha kho saṅgahādayo, samayavimuttādayo, ṭhapanādayo , tikapaṭṭhānādayo ca saṅgahitāti veditabbaṃ. Dukkhasaccassa pīḷanaṭṭho taṃsamaṅgino sattassa hiṃsanaṃ avipphārikatākaraṇaṃ. Saṅkhataṭṭho sameccasambhūyapaccayehi katabhāvo. Santāpaṭṭho dukkhadukkhatādīhi santappanaṃ paridahanaṃ. Vipariṇāmaṭṭho jarāya, maraṇena cāti dvidhā vipariṇāmetabbatā. Samudayassa āyūhanaṭṭho dukkhassa nibbattanavasena sampiṇḍanaṃ. Nidānaṭṭho ‘‘idaṃ taṃ dukkha’’nti nidadantassa viya samuṭṭhāpanaṃ. Saṃyogaṭṭho saṃsāradukkhena saṃyojanaṃ. Palibodhaṭṭho maggādhigamassa nivāraṇaṃ. Nirodhassa nissaraṇaṭṭho sabbūpadhīnaṃ paṭinissaggasabhāvattā tato vinissaṭatā, tannissaraṇanimittatā vā. Vivekaṭṭho sabbasaṅkhāravisaṃyuttatā. Asaṅkhataṭṭho kenacipi paccayena anabhisaṅkhatatā. Amataṭṭho niccasabhāvattā maraṇābhāvo, sattānaṃ maraṇābhāvahetutā vā. Maggassa niyyānaṭṭho vaṭṭadukkhato niggamanaṭṭho. Hetuattho nibbānassa sampāpakabhāvo. Dassanaṭṭho accantasukhumassa nibbānassa sacchikaraṇaṃ. Ādhipateyyaṭṭho catusaccadassane sampayuttānaṃ ādhipaccakaraṇaṃ, ārammaṇādhipatibhāvo vā visesato maggādhipativacanato. Satipi hi jhānādīnaṃ ārammaṇādhipatibhāve ‘‘jhānādhipatino dhammā’’ti evamādiṃ avatvā ‘‘maggādhipatino dhammā’’ icceva vuttaṃ, tasmā viññāyati ‘‘atthi maggassa ārammaṇādhipatibhāve viseso’’ti. Ete ca pīḷanādayo soḷasākārā nāma. Kasmā panettha aññesu rogagaṇṭhādiākāresu vijjamānesu eteva pariggayhantīti? Salakkhaṇato ca saccantaradassanato ca āvibhāvato. Svāyamattho parato saccakathāyameva āvi bhavissati.
“分别”者指将由种种不善语言组成的苦难用语分别开来。所谓因缘而起者，不仅指单分解之身念根本法之修习所成，且包括集会等诸多法之分别，如时间解脱等修止、设立、三念等皆成一统。苦谛的痛苦增加因苦苦缘起，实体苦即因业果，忧苦因恶作，行变苦因衰老与死。集谛因痛苦增长集成，灭谛则如断绝“此为痛苦”之宣说及其缘起。生起谛为无明烦恼之联合，灭谛为一切烦恼之断除。解脱谛为分别娑婆法及非有形法之无烦恼境地。涅槃谛为常恒真如无生条件。道谛成就离群痛苦的大道。因缘义即为涅槃功德之基。必然与达者清微证实，为四圣谛的主导因缘。禅定等诸因缘为善悲之关键因。此种痛苦等共计十六种，若谓此即适用于诸病痹、瘤肿等，则此因其本质证实真实之理故。其所言之理由自身而来，非他所赋。
Dibbavihāro kasiṇādiārammaṇāni rūpāvacarajjhānāni. Mettādijjhānāni brahmavihāro. Phalasamāpatti ariyavihāro. Kāmehi vivekaṭṭhakāyatāvasena ekībhāvo kāyaviveko. Paṭhamajjhānādinā nīvaraṇādīhi vivittacittatā cittaviveko. Upadhiviveko nibbānaṃ. Aññeti lokiyābhiññādike.
神通行，指诸天妙乐之游行；境界禅定，如色界及初禅等；慈心等诸梵禅行；善果所致之圣人禅定。于欲境寂灭中，依离欲境心清净圆融而显一心，名为身心解脱。依不同之境界而具有不同分别说。
Kilesābhisaṅkhāravasena bhavesu paribbhamanaṃ, so ca taṇhāppadhānoti vuttaṃ ‘‘taṇhāsaṅkhātaṃ gamana’’nti. Vantanti ariyamaggamukhena uggiritaṃ puna apaccāvamanavasena chaḍḍitaṃ. Bhagavāti vuccati niruttinayenāti dassento āha ‘‘yathā…pe… mekhalā’’ti.
因烦恼集聚而于生处萦绕，称此行为渴爱之缘起行。圣道者以此一切烦恼升起，复次因弃恶行之无退转力而成就。世尊被称为彼，因言明意旨，如言“如……”，“麦迦罗”等相喻。
Aparo nayo – bhāgavāti bhagavā, bhatavāti bhagavā, bhāge vanīti bhagavā, bhage vanīti bhagavā, bhattavāti bhagavā, bhage vamīti bhagavā. Bhāge vamīti bhagavā.
另一种说法──『博学者』亦谓世尊、『尊者』亦谓世尊、『有福者』亦谓世尊、『在福德中者』亦谓世尊、『被供养者』亦谓世尊，皆为世尊称谓。
Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;
“世尊”为“尊者”，其在诸“世尊”处是“世尊”，亦即“尊者”也。
Bhage vami tathā bhāge, vamīti bhagavā jino.
相同地，“世尊”即“尊者”，“世尊”乃“胜者”。
Tattha kathaṃ bhāgavāti bhagavā? Ye te sīlādayo dhammakkhandhā guṇakoṭṭhāsā, te anaññasādhāraṇā niratisayā tathāgatassa atthi upalabbhanti. Tathā hissa sīlaṃ samādhi paññā vimutti vimuttiñāṇadassanaṃ, hirī ottappaṃ, saddhā vīriyaṃ, sati sampajaññaṃ, sīlavisuddhi diṭṭhivisuddhi, samatho vipassanā, tīṇi kusalamūlāni, tīṇi sucaritāni, tayo sammāvitakkā, tisso anavajjasaññā, tisso dhātuyo, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, cattāro ariyamaggā, cattāri ariyaphalāni, catasso paṭisambhidā, catuyoniparicchedakañāṇāni, cattāro ariyavaṃsā, cattāri vesārajjañāṇāni, pañca padhāniyaṅgāni, pañcaṅgiko sammāsamādhi, pañcañāṇiko sammāsamādhi, pañcindriyāni, pañca balāni, pañca nissāraṇīyā dhātuyo, pañca vimuttāyatanañāṇāni, pañca vimuttiparipācanīyā saññā, cha anussatiṭṭhānāni, cha gāravā, cha nissāraṇīyā dhātuyo, cha satatavihārā, cha anuttariyāni, cha nibbedhabhāgiyā saññā, cha abhiññā, cha asādhāraṇañāṇāni, satta aparihāniyā dhammā, satta ariyadhammā, satta ariyadhanāni, satta bojjhaṅgā, satta sappurisadhammā, satta nijjaravatthūni, satta saññā, sattadakkhiṇeyyapuggaladesanā, sattaviññāṇaṭṭhitidesanā, sattakhīṇāsavabaladesanā, aṭṭhapaññāpaṭilābhahetudesanā, aṭṭha sammattāni, aṭṭhalokadhammātikkamā, aṭṭha ārambhavatthūni, aṭṭhaakkhaṇadesanā, aṭṭha mahāpurisavitakkā, aṭṭhaabhibhāyatanadesanā, aṭṭha vimokkhā, nava yonisomanasikāramūlakā dhammā, nava pārisuddhipadhāniyaṅgāni, navasattāvāsadesanā, nava āghātapaṭivinayā, nava saññā, nava nānattā, nava anupubbavihārā, dasa nāthakāraṇā dhammā, dasa kasiṇāyatanāni, dasa kusalakammapathā, dasa sammattāni, dasa ariyavāsā, dasa asekkhadhammā, dasa tathāgatabalāni, ekādasa mettānisaṃsā, dvādasa dhammacakkākārā, terasa dhutaguṇā, cuddasa buddhañāṇāni, pañcadasa vimuttiparipācanīyā dhammā, soḷasavidhā ānāpānassati, soḷasa aparantapanīyā dhammā, aṭṭhārasa buddhadhammā, ekūnavīsati paccavekkhaṇañāṇāni, catucattālīsa ñāṇavatthūni , paññāsa udayabbayañāṇāni, paropaññāsa kusaladhammā, sattasattatiñāṇavatthūni, catuvīsatikoṭisatasahassasamāpattisañcārimahāvajirañāṇaṃ, anantanayasamantapaṭṭhānapavicayapaccavekkhaṇadesanāñāṇāni, tathā anantāsu lokadhātūsu anantānaṃ sattānaṃ āsayādivibhāvanañāṇāni cāti evamādayo anantāparimāṇabhedā anaññasādhāraṇā niratisayā guṇabhāgā guṇakoṭṭhāsā saṃvijjanti upalabbhanti. Tasmā yathāvuttavibhāgā guṇabhāgā assa atthīti bhāgavāti vattabbe ā-kārassa rassattaṃ katvā ‘‘bhagavā’’ti vutto. Evaṃ tāva bhāgavāti bhagavā.
于是，如何称“世尊”为“世尊”？诸如此类具足戒律等法蕴、种种德汇集者，彼无有他依止者，且寂然无扰地，于如来处得窥见。彼戒为其戒，定为禅，慧为智，解脱之知见，羞耻惭愧，信心勇猛，念觉正断，戒净见净，定净慧净，止观，三善根，三正行，三不毁净见，三界，四念处，四正勤，四力，四圣谛，四圣果，四解脱，四上行，四大人行，四知法界，五根，五力，五解脱处所之识，五解脱证，六念处，六敬重，六解脱所，六恒住，六无上，六断灭所，六神通，六非凡智，七不坏法，七圣法，七圣宝藏，七觉支，七圣人法，七善物，七念，七善导人说法，七离染力量说法，八智慧得缘说法，八正趣，八世界法之超越，八发端所，八观法，八大人念，八强胜所说，八解脱，九善缘三摩地根本法，九清净应作之法，九七处说法，九击破法，九识，九差别，九渐进住行，十护持因法，十遍所，十善业道，十正趣，十圣住，十无染法，十如来力，一十一慈心安慰，十二法轮，十三拔除，十四佛智，十五解脱证，十六入出息念，十六断尽之法，十八佛法，一十九回向知，四十四种智慧缘起，五十生灭智慧，五十五善法，七十七智慧，二十四亿众生及千万次无瞒等智慧，诸如此类无量无边种种阵营及洞察之法，则诸众生根本无量染垢识别知识，于无量诸世界众生，断除烦恼根本分别摄持观察。由此故，依分部别之义谓诸法为“世尊”，故以“世尊”名之。如此乃称“世尊”。
Yasmā sīlādayo sabbe, guṇabhāgā asesato;
因诸戒等法皆为无余之品类，
Vijjanti sugate tasmā, ‘‘bhagavā’’ti pavuccati.
皆于觉者为所知，故言“世尊”。
Kathaṃ bhatavāti bhagavā? Ye te sabbalokahitāya ussukkamāpannehi manussattādike aṭṭha dhamme samodhānetvā sammāsambodhiyā katamahābhinīhārehi mahābodhisattehi paripūretabbā dānapāramī, sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramīti dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsa pāramiyo, dānādīni cattāri saṅgahavatthūni, saccādīni cattāri adhiṭṭhānāni, attapariccāgo, nayana, dhana, rajja, puttadārapariccāgoti pañca mahāpariccāgā, pubbayogo, pubbacariyā, dhammakkhānaṃ, ñātatthacariyā, lokatthacariyā, buddhatthacariyāti evamādayo, saṅkhepato vā sabbe puññasambhārañāṇasambhārabuddhakārakadhammā, te mahābhinīhārato paṭṭhāya kappānaṃ satasahassādhikāni cattāri asaṅkhyeyāni yathā hānabhāgiyā, saṃkilesabhāgiyā, ṭhitibhāgiyā vā na honti, atha kho uttaruttari visesabhāgiyāva honti, evaṃ sakkaccaṃ nirantaraṃ anavasesato bhatā sambhatā assa atthīti bhatavāti vattabbe ‘‘bhagavā’’ti vutto niruttinayena ta-kārassa ga-kāraṃ katvā. Atha vā bhatavāti teyeva yathāvutte buddhakārakadhamme vuttanayena bhari sambhari, paripūresīti attho. Evampi bhatavāti bhagavā.
世尊云何谓“世尊”？那为世间大众利益而心向精进，超越人道诸法八种俱备者，乃正自觉的大觉者，持大庄严，成就度施、持戒、出家、智慧、精进、忍辱、真实、定、慈、舍等十度，亦具十方便与十究竟度，合计三十度。施等四聚，真实等四坚志，及自舍弃、眼界、财产、国土、子女妻眷舍弃等五大舍弃，前修行、先行为、法守护、亲族行、世间利益行、佛所利益行等。诸如此类，略说皆是福德集积、智慧增长、成就佛果之因。这些大庄严修满后，立慧不败，百千劫中不会欠缺伤损和玷污，反而日益增长有增无减，故说“世尊”，此乃借字辞的语法结合。或云“世尊”为承载佛之所作法义言说而生的尊称。世尊即是如此。
Sammāsambodhiyā sabbe, dānapāramiādike;
皆由正觉者具足诸如度施等功德，为世尊之称。
Sambhāre bhatavā nātho, tasmāpi bhagavā mato.
为何称为护持者？护持者即世尊。
Kathaṃ bhāge vanīti bhagavā? Ye te catuvīsatikoṭisatasahassasaṅkhā devasikaṃ vaḷañjanakasamāpattibhāgā, te anavasesato lokahitatthaṃ, attano ca diṭṭhadhammasukhavihāratthaṃ niccakappaṃ niccakappaṃ vani bhaji sevi bahulamakāsīti bhāge vanīti bhagavā. Atha vā abhiññeyyadhammesu, kusalādīsu, khandhādīsu ca ye te pariññeyyādivasena saṅkhepato vā catubbidhā abhisamayabhāgā, vitthārato pana ‘‘cakkhuṃ pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyya’’ntiādinā anekapariññeyyabhāgā, ‘‘cakkhussa samudayo pahātabbo…pe… jarāmaraṇassa samudayo pahātabbo’’tiādinā pahātabbabhāgā, ‘‘cakkhussa nirodho…pe… jarāmaraṇassa nirodho sacchikātabbo’’tiādinā (paṭi. ma. 1.21) sacchikātabbabhāgā, ‘‘cakkhussa nirodhagāminī paṭipadā’’tiādinā, ‘‘cattāro satipaṭṭhānā’’tiādinā ca anekabhedā bhāvetabbabhāgā ca dhammā, te sabbe vani bhaji yathārahaṃ gocarabhāvanāsevanānaṃ vasena sevi. Evampi bhāge vanīti bhagavā. Atha vā ye ime sīlādayo dhammakkhandhā sāvakehi sādhāraṇā guṇakoṭṭhāsā guṇabhāgā, ‘‘kinti nu kho te veneyyasantānesu patiṭṭhapeyya’’nti mahākaruṇāya vani abhipatthayi, sā cassa abhipatthanā yathādhippetaphalāvahā ahosi. Evampi bhāge vanīti bhagavā.
世尊何故称为“护持”？因其所护持者，包括二十四万亿天界福德分、及永续不息之利益众生和自乐之法，世尊恒久为此开示教化，广布法网络。且于超妙法门、善法、五蕴诸法等作全面深入的观照，依《律藏》所载，举例眼识等当认知、放弃及断灭历史—各有诸类法学所依，且有眼识止观实证道法，及四念处等多样修行法门，世尊皆以此教导。此亦称“护持”。或云其所护持者，为弟子同修之品德集合，出于大悲故，令众生安住正法，此亦护持之义。世尊即是因此被称为“护持”。
Yasmā ñeyyasamāpatti-guṇabhāge tathāgato;
正觉者为知所当知境界之具德部分，
Bhaji patthayi sattānaṃ, hitāya bhagavā tato.
为护持众生利益而发起使命，故称世尊。
Kathaṃ bhage vanīti bhagavā? Samāsato tāva katapuññehi payogasampannehi yathāvibhavaṃ bhajīyantīti bhagā, lokiyalokuttarasampattiyo. Tattha lokiye tāva tathāgato sambodhito pubbe bodhisattabhūto paramukkaṃsagate vani bhaji sevi, yattha patiṭṭhāya niravasesato buddhakārakadhamme samannānento buddhadhamme paripācesi. Buddhabhūto pana te niravajjasukhūpasaṃhite anaññasādhāraṇe lokuttarepi vani bhaji sevi. Vitthārato pana padesarajjaissariyacakkavattisampattidevarajjasampattiādivasena, jhānavimokkhasamādhisamāpattiñāṇadassanamaggabhāvanāphalasacchikiriyādiuttarimanussadhammavasena ca anekavihite anaññasādhāraṇe bhage vani bhaji sevi. Evampi bhage vanīti bhagavā.
世尊云何名为幸福？总括而言，所称之幸福者，即是以多种功德熏修，依其不同尊贵境界而得享的世间和出世间的殊胜资具。其中国俗之中，如来在成佛之前曾为广大利他之行者，远离众苦，修习佛果事业的道场，永立坚定不动，具足成就如佛所教法之境地，故得享那种世俗幸福。已成佛身者，则于无垢安乐中，具特殊无比的出世幸福，亦得安住。详细而言，世间诸幸福如地域庄严、宝器光辉、王者天帝之富饶等，并包括禅定解脱、正定禅那、智慧见道、修习觉悟功德之姣好成就等多方面诸幸福，在众多不同且无可比拟的殊胜尊贵中，皆为幸福者所享受。如此，世尊所说的幸福即是如此。
Yā tā sampattiyo loke, yā ca lokuttarā puthū;
无论是世间的诸多福德，还是出世的众多殊胜，
Sabbā tā bhaji sambuddho, tasmāpi bhagavā mato.
佛陀具足一切，故此世尊乃因之而为幸福。
Kathaṃ bhattavāti bhagavā? Bhattā daḷhabhattikā assa bahū atthīti bhattavā. Tathāgato hi mahākaruṇāsabbaññutaññāṇādiaparimitanirupamappabhāvaguṇavisesasamaṅgi bhāvato sabbasattuttamo sabbānatthaparihārapubbaṅgamāya niravasesahitasukhavidhānatapparāya niratisayāya payogasampattiyā sadevamanussāya pajāya accantupakāritāya dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhādianaññasādhāraṇaguṇavisesapaṭimaṇḍitarūpakāyatāya yathābhuccaguṇādhigatena ‘‘itipi so bhagavā’’tiādinayappavattena lokattayabyāpināsuvipulena, suvisuddhena ca thutighosena samannāgatattā, ukkaṃsapāramippattāsu appicchatāsantuṭṭhiādīsu supatiṭṭhitabhāvato, dasabalacatuvesārajjādiniratisayaguṇavisesasamaṅgibhāvato ca ‘‘rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasanno’’ti evaṃ catuppamāṇike lokasannivāse sabbathāpi pasādāvahabhāvena samantapāsādikattā aparimāṇānaṃ sattānaṃ sadevamanussānaṃ ādarabahumānagāravāyatanatāya paramapemasambhattiṭṭhānaṃ. Ye tassa ovāde patiṭṭhitā aveccappasādena samannāgatā honti, kenaci asaṃhāriyā tesaṃ sambhatti samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vāti. Tathā hi te attano jīvitapariccāgepi tattha pasādaṃ na pariccajanti, tassa vā āṇaṃ daḷhabhattibhāvato. Tenevāha –
世尊谓如何为食者？食者者，即众多坚固具足的食物也称为食者。诚如如来，具大悲心，知悉一切，遍通无边智慧，具足无量超胜之妙德，诸德相互融贯，世间诸有众生最高尊者，先于一切功德之先导，以无烦恼无忧乐之条件生活，所行坐卧不厌，恒以庄严功德所成之众生为对象，以极大慈悲济度人群，拥有二十种大丈夫相好并散发两种痕迹之非凡殊胜色身，如“色因量具美，声因量具美，臭因量具美，法因量具美”等四因量及其它，普遍遍满世间，所居地皆令众生欢喜恭敬，受无边敬礼和崇拜，成为最尊最爱之所住。那些依止及欢喜此教法者，虽有任何不可思议之境遇，无论是沙门、婆罗门、天人、魔罗或梵天，无人能断其现世幸福。正因为如此，此幸福稳固不舍，犹如坚固之食者。故世尊言：
‘‘Yo ve kataññū katavedi dhīro,
“知恩感报行所当为者者，
Kalyāṇamitto daḷhabhatti ca hotī’’ti. (jā. 2.17.78);
善友即是坚定的信心。
‘‘Seyyathāpi , bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati, evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (udā. 45; cūḷava. 385) ca.
譬如，大比库们，如同大海的本性不会轻易改变水流的波浪一样，我所制定的弟子们的戒律，弟子们在生命因缘上也不会轻易超越。
Evaṃ bhattavāti bhagavā niruttinayena ekassa ta-kārassa lopaṃ katvā itarassa ga-kāraṃ katvā.
于是，世尊通过断除字音中某些音节，以表现语义区别的方式进行阐述。
Guṇātisayayuttassa , yasmā lokahitesino;
此因具备多重美德，且利益众生之故；
Sambhattā bahavo satthu, bhagavā tena vuccati.
许多情况与世尊有关，因此世尊被如此称谓。
Kathaṃ bhage vamīti bhagavā? Yasmā tathāgato bodhisattabhūtopi purimāsu jātīsu pāramiyo pūrento bhagasaṅkhātaṃ siriṃ, issariyaṃ, yasañca vami uggiri kheḷapiṇḍaṃ viya anapekkho chaḍḍayi. Tathā hissa somanassakumārakāle (jā. 1.15.211 ādayo) hatthipālakumārakāle (jā. 1.15.337 ādayo) ayogharapaṇḍitakāle (jā. 1.15.363 ādayo) mūgapakkhapaṇḍitakāle (jā. 2.22.1 ādayo) cūḷasutasomakāleti (jā. 2.17.195 ādayo) evamādīsu nekkhammapāramipūraṇavasena devarajjasadisāya rajjasiriyā pariccattaattabhāvānaṃ parimāṇaṃ natthi. Carimattabhāvepi hatthagataṃ cakkavattisiriṃ devalokādhipaccasadisaṃ catudīpissariyaṃ, cakkavattisampattisannissayaṃ sattaratanasamujjalaṃ yasañca tiṇāyapi amaññamāno nirapekkho pahāya abhinikkhamitvā sammāsambodhiṃ abhisambuddho, tasmā ime siriādike bhage vamīti bhagavā. Atha vā bhāni nāma nakkhattāni, tehi samaṃ gacchanti pavattantīti bhagā, sineruyugandharauttarakuruhimavantādibhājanalokavisesasannissayā sobhā kappaṭṭhiyabhāvato. Tepi bhagavā vami tannivāsasattāvāsasamatikkamanato tappaṭibaddhachandarāgappahānena pajahīti. Evampi bhage vamīti bhagavā.
世尊为何称作“比库僧”呢？因为即使是如来成道之前的诸多生世中，彼时已圆满修成布施等波罗蜜，获得世间所尊崇的威仪、荣耀与声誉，如同登上绝顶高峰的王冠犹如普通尘埃一般轻弃毫不挂念。如世尊少年时的快乐嬉戏阶段、护象少年的阶段、祖师学者的阶段、无知少年的阶段，以及少敷帖兽之时等，这些各自的世代中，世尊成道作为出离功德圆满者，展现了堪与天帝荣耀匹敌的庄严辉煌，超越四方，所依赖的正法与帝王宝物相似，舍弃草芥一般毫无眷恋，真正成就了般涅槃，因此世尊称为“比库僧”。又或者，可比诸星辰一起运行，佛的光辉比之更为辉煌，彰显出普遍遍布天地的华美，世尊以断除内心贪欲与烦恼的烈火觉醒，舍弃世间七宝的执着，因而称为“比库僧”。世尊即以如此内心庄严与外在光明，断除也舍弃不善的爱的执着，成就“比库僧”的名号。
Cakkavattisiriṃ yasmā, yasaṃ issariyaṃ sukhaṃ;
世尊的威仪庄严，因此光辉和荣耀安乐永恒不变；
Pahāsi lokacittañca, sugato bhagavā tato.
世尊彼时舍弃了世间的心意。
Kathaṃ bhāge vamīti bhagavā? Bhāgā nāma sabhāvadhammakoṭṭhāsā, te khandhāyatanadhātādivasena, tatthāpi rūpavedanādivasena, atītādivasena ca anekavidhā, te ca bhagavā ‘‘sabbaṃ papañcaṃ, sabbaṃ yogaṃ, sabbaṃ ganthaṃ, sabbaṃ saṃyojanaṃ samucchinditvā amataṃ dhātuṃ samadhigacchanto vami uggiri anapekkho chaḍḍayi na paccāvami. Tathā hesa sabbatthakameva pathaviṃ āpaṃ tejaṃ vāyaṃ, cakkhuṃ sotaṃ ghānaṃ jivhaṃ kāyaṃ manaṃ, rūpe sadde gandhe rase phoṭṭhabbe dhamme, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ, cakkhusamphassaṃ…pe… manosamphassaṃ, cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ, cakkhusamphassajaṃ saññaṃ…pe… manosamphassajaṃ saññaṃ, cakkhusamphassajaṃ cetanaṃ…pe… manosamphassajaṃ cetanaṃ, rūpataṇhaṃ …pe… dhammataṇhaṃ, rūpavitakkaṃ…pe… dhammavitakkaṃ, rūpavicāraṃ…pe… dhammavicāra’’ntiādinā anupadadhammavibhāgavasenapi sabbeva dhammakoṭṭhāse anavasesato vami uggiri anapekkhapariccāgena chaḍḍayi. Vuttaṃ hetaṃ –
世尊云何称为舍？舍者，谓诸自相法蕴、界等断灭。诸有色、受等，及过去方类诸法，皆多种。彼世尊言：「舍尽诸缠，断尽诸结，解尽诸缚，斩断诸缠，证得不死法住，入于不退，舍弃而不复取。」如同广袤无垠大地、火、风，眼、耳、鼻、舌、身、意，色、声、香、味、触、法，眼识……至……心识，眼缘……心缘，眼缘所生的受……至心缘所生的受，眼缘所生的想……至心缘所生的想，眼缘所生的心念……至心缘所生的心念，色欲……至法欲，色息……至法息，色观……至法观，诸种法库中，以无执著、无依怙、舍弃之心悉皆舍舍。已说因缘：
‘‘Yaṃ taṃ, ānanda, cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, taṃ tathāgato puna paccāvamissatīti netaṃ ṭhānaṃ vijjatī’’ti (dī. ni. 2.183).
「阿难！彼四缠已断已舍已放已远离者，彼乃如来不复复取，故无取处。」（增一经、卷2、页183）
Evampi bhāge vamīti bhagavā. Atha vā bhāge vamīti sabbepi kusalākusale sāvajjānavajje hīnapaṇīte kaṇhasukkasappaṭibhāge dhamme ariyamaggañāṇamukhena vami uggiri anapekkho pariccaji pajahi, paresañca tathattāya dhammaṃ desesi. Vuttampi cetaṃ –
如是，世尊谓舍即如是。或云舍者，谓诸一切善恶、烦恼、无明、恶、堕落之法，乃至无明习所共行于贪、嗔、痴之蕴中，亦复舍舍无取，断除舍尽，如实为他人说法。复有说法：
‘‘Dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā (ma. ni. 1.240). Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāyā’’tiādi (ma. ni. 1.240).
「诸比库宜舍法，正如舍非法。（中部经典、卷1、页240）我当为汝等说法如枯朽之实，令汝等解脱，非为执着。」（中部经典、卷1、页240）
Evampi bhāge vamīti bhagavā.
如是，世尊谓舍即如是。
Khandhāyatanadhātādi-dhammabhedā mahesinā;
关于蕴处界等法的分别，尊者们已作详尽分类；
Kaṇhā sukkā yato vantā, tatopi bhagavā mato.
黑、白、苦为其种类，世尊亦持此观点。
Tena vuttaṃ –
对此，世尊说：
‘‘Bhāgavā bhatavā bhāge, bhage ca vani bhattavā;
『世尊为诸有情之所依，依止者则生受用；
Bhage vami tathā bhāge, vamīti bhagavā jino’’ti.
世尊亦临依顺依，故世尊为胜利之主。』
Ettha ca yasmā saṅkhepato attahitasampattiparahitapaṭipattivasena duvidhā buddhaguṇā, tāsu attahitasampatti pahānasampadāñāṇasampadābhedato duvidhā, ānubhāvasampadādīnaṃ tadavinābhāvena tadantogadhattā. Parahitapaṭipatti payogāsayabhedato duvidhā. Tattha payogato lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammūpadeso, āsayato paṭiviruddhesupi niccaṃ hitesitā, ñāṇaparipākakālāgamanādiparahitapaṭipatti ca, āmisapaṭiggahaṇādināpi atthacariyā parahitapaṭipatti hotiyeva. Tasmā tesaṃ vibhāvanavasena pāḷiyaṃ ‘‘araha’’ntiādīnaṃ padānaṃ gahaṇaṃ veditabbaṃ.
此中因佛陀的教导简要而论，有二种佛的功德：一为利己善行，一为利他善行。二者依利己与利他成就分别，前者具放弃利己所得之遍知成就，后者则依利益他者教导之因缘。因利益他者的行持依其意乐有所分别：其中，利益他者之行乃无所着意、断除贪嗔诸漏、不违因果，且缘觉智慧成熟，且虽得着取物亦能正确用之，故可知利他行为的精义。由此可知，巴利文中“阿拉汉”等词，应当依此理领会其含意，不可妄加解释。
Tattha ‘‘araha’’nti iminā padena pahānasampadāvasena bhagavato attahitasampatti vibhāvitā. ‘‘Sammāsambuddho, lokavidū’’ti ca imehi padehi ñāṇasampadāvasena. Nanu ca ‘‘lokavidū’’ti imināpi sammāsambuddhatā vibhāvīyatīti? Saccaṃ vibhāvīyati, atthi pana viseso, ‘‘sammāsambuddho’’ti iminā sabbaññutaññāṇānubhāvo vibhāvito, ‘‘lokavidū’’ti pana iminā āsayānusayañāṇādīnampi ānubhāvo vibhāvitoti. ‘‘Vijjācaraṇasampanno’’ti iminā sabbāpi bhagavato attahitasampatti vibhāvitā. ‘‘Sugato’’ti pana iminā samudāgamato paṭṭhāya bhagavato attahitasampatti, parahitapaṭipatti ca vibhāvitā. ‘‘Anuttaro purisadammasārathi satthā devamanussāna’’nti imehi padehi bhagavato parahitapaṭipatti vibhāvitā. ‘‘Buddho’’ti iminā bhagavato attahitasampatti, parahitapaṭipatti ca vibhāvitā. Evañca katvā ‘‘sammāsambuddho’’ti vatvā ‘‘buddho’’ti vacanaṃ samatthitaṃ hoti. Tenevāha ‘‘attanāpi bujjhi aññepi satte bodhesī’’tiādi. ‘‘Bhagavā’’ti ca imināpi samudāgamato paṭṭhāya bhagavato sabbā attahitasampatti, parahitapaṭipatti ca vibhāvitā.
此中，「阿拉汉」一词，因其断除烦恼之意，彰显世尊自利成就。称「正等觉、世间智者」等，则彰显凭诸智慧成就。然「世间智者」一词是否也彰显正等觉呢？确实彰显，但有所区别：称「正等觉」乃显现遍一切智悉、知识之证，而称「世间智者」则显示于烦恼根本业习之智等的证得。称「具足智慧行」者，彰显世尊自利成就。称「善逝」者，则自出发根基而彰显世尊自利成就并利益他者的行为。称「无上人真实导引者，天人与人之师」等，则彰显世尊利益他人之行。称「觉者」，既彰显世尊自利成就，也彰显利益他人之行。如此表明称「正等觉」，即正确地彰显称「觉者」之名，故说「即凭自己觉悟，亦使在他有情皆觉」。称「世尊」一名，亦自其根基彰显世尊自利成就及利益他人之行。
Aparo nayo – hetuphalasattūpakāravasena saṅkhepato tividhā buddhaguṇā. Tattha ‘‘arahaṃ sammāsambuddho vijjācaraṇasampanno lokavidū’’ti imehi padehi phalasampattivasena buddhaguṇā vibhāvitā. ‘‘Anuttaro purisadammasārathi satthā devamanussāna’’nti imehi sattūpakāravasena buddhaguṇā pakāsitā. ‘‘Buddho’’ti iminā phalavasena, sattūpakāravasena ca buddhaguṇā vibhāvitā. ‘‘Sugato bhagavā’’ti pana imehi padehi hetuphalasattūpakāravasena buddhaguṇā vibhāvitāti veditabbaṃ.
又有另一说——以因、果、存在三者作为简约依据，说明佛之德相。其中文「阿拉汉、正等觉、具足智慧行、世间智者」等词，说明佛的功德成果。「无上人真实导引者，天人与人之师」则以存在依据彰示佛功德。「觉者」一词，既显果之德，也显存在之德。「善逝、世尊」等词，依因、果、存在三因，彰显佛功德，应当如是理解。
§145
145.Tassāti buddhānussatikammaṭṭhānikassa yogino. Evanti ‘‘tatrāyaṃ nayo’’tiādinā vuttappakārena. Tasmiṃ samayeti buddhaguṇānussaraṇasamaye. Rāgapariyuṭṭhitanti rāgena pariyuṭṭhitaṃ, pariyuṭṭhānappattehi rāgehi sahitaṃ cittaṃ araññamiva corehi tena pariyuṭṭhitanti vuttaṃ, tassa pariyuṭṭhānaṭṭhānabhāvato, pariyuṭṭhitarāganti attho. Yaṃ vā rāgassa pariyuṭṭhānaṃ, taṃ taṃsahite citte upacaritanti daṭṭhabbaṃ. Etasmiṃ pakkhe rāgenāti rāgena hetunāti attho. Ujugatamevāti pageva kāyavaṅkādīnaṃ apanītattā, cittassa ca anujubhāvakarānaṃ māyādīnaṃ abhāvato, rāgādipariyuṭṭhānābhāvena vā onatiunnativirahato ujubhāvameva kataṃ. Atha vā ujugatamevāti kammaṭṭhānassa vīthiṃ otiṇṇatāya līnuddhaccavigamanato majjhimasamathanimittapaṭipattiyā ujubhāvameva gataṃ. Tathāgataṃ ārabbhāti tathāgataguṇe ārammaṇaṃ katvā.
145.这是为念佛功德修习者而说的教理。用「此处有此法」等表达，是以阐明。此时即是忆念佛德之时。所谓「放荡之欲」是指内心被贪欲所染污。因染污未净，令心如野盗掠夺般被污染，故谓心依贪欲退转。所谓『放荡』意即退于放纵，指身体活动等弃离之意。应观察内心随同贪欲退转之状况。在此处，「随」则指贪欲之因。所谓「纯正」是指弃除身心弯曲不正，以及心中妄想幻觉缺失等。若无贪欲弃离则心平静觉成熟，而非退转。又谓纯正者，是指于禅修次第通达后，依中道安住平稳禅而纯净的专注体验。由此观境，佛住于佛德中以作安住。
Iccassāti iti assa. ‘‘So bhagavā itipi araha’’ntiādinā pubbe vuttappakārena buddhaguṇe anuvitakkayatoti sambandho. Evanti ‘‘neva tasmiṃ samaye’’tiādinā vuttanayena. Buddhaguṇapoṇāti buddhaguṇaninnā. ‘‘Vitakkavicārā pavattantī’’ti etena buddhaguṇasaṅkhātaṃ kammaṭṭhānaṃ vitakkāhataṃ, vitakkapariyāhataṃ, punappunaṃ anumajjanañca karotīti dasseti. Pīti uppajjatīti bhāvanāvasena upacārajjhānanipphādikā balavatī pīti uppajjati. Pītimanassa vuttappakārapītisahitacittassa. Kāyacittadarathāti kāyacittapassaddhīnaṃ paṭipakkhabhūtā sukhumāvatthā uddhaccasahagatā kilesā. Paṭippassambhantīti sannisīdanti. Anukkamena ekakkhaṇeti yadā buddhaguṇārammaṇā bhāvanā uparūpari visesaṃ āvahantī pavattati, tadā nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva honti, suvisadāni saddhādīni indriyāni honti, bhāvanāya paguṇatāya vitakkavicārā sātisayaṃ paṭukiccāva honti, balavatī pīti uppajjati, pītipadaṭṭhānā passaddhi savisesā jāyati, passaddhakāyassa samādhipadaṭṭhānaṃ sukhaṃ thirataraṃ hutvā pavattati, sukhena anubrūhitaṃ cittaṃ kammaṭṭhāne sammadeva samādhiyati. Evaṃ anukkamena pubbabhāge vitakkādayo uparūpari paṭupaṭutarabhāvena pavattitvā bhāvanāya majjhimasamathapaṭipattiyā indriyānañca ekarasabhāvena paṭutamāni hutvā ekakkhaṇe jhānaṅgāni uppajjanti. Yaṃ sandhāya vuttaṃ bhagavatā –
「如是」即如前所说。佛以「他也是阿拉汉」等先前所说，继续念佛德，是相关之法。以「非当时」等语句，说明佛德尚未成就。所谓「念观绕转」是指念佛之法中念头扰动、思维不净及反复清扫等现象出现。由此，可观照由修习产生强力而生之喜乐。喜乐心随着修习缘起，身心安详，扰乱之烦恼临时消退。心安理得注定平静，诸根及信心极为清明，念佛情境顺利进行。修习不间断，念头思维反复地轮转，形成大力之喜乐，带来安稳状态，身心专注便自然生起欢喜，并从中产生特定甘露如禅定之乐。如此逐次，念头思维轮转而顺畅，具中道止禅修习，感官合一灵敏愉悦，瞬间入定的各禅支便随之出生。如佛所说：
‘‘Yasmiṃ , mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti…pe… sukhino cittaṃ samādhiyatī’’ti (a. ni. 6.10).
「在那个时候，长老大名，当圣弟子忆念如来时，心中不为贪欲染污……快乐的心安定入禅」等（《增支部》第六章第十节）。
Kasmā panettha jhānaṃ appanāpattaṃ na hotīti āha ‘‘buddhaguṇānaṃ pana gambhīratāyā’’tiādi. Gambhīre hi ārammaṇe gambhīre udake patitanāvā viya samathabhāvanā patiṭṭhaṃ na labhati, ‘‘gambhīratāyā’’ti ca iminā sabhāvadhammatāpi saṅgahitā. Sabhāvadhammo hi gambhīro na paññatti. Nanu ca tajjāpaññattivasena sabhāvadhammo gayhatīti? Saccaṃ gayhati pubbabhāge, bhāvanāya pana vaḍḍhamānāya paññattiṃ samatikkamitvā sabhāveyeva cittaṃ tiṭṭhati. Nanu ca sabhāvadhammepi katthaci appanā samijjhati dutiyāruppajjhānādīti? Saccaṃ samijjhati, tañca kho ekappakāre ārammaṇe, idaṃ pana nānappakāranti dassento ‘‘nānappakāraguṇānussaraṇādhimuttatāyā’’ti āha. Evampi yathā nānappakāresu kesādikoṭṭhāsesu manasikāraṃ pavattentassa ekasmiṃyeva koṭṭhāse appanāvasena bhāvanā avatiṭṭhati, evamidha kasmā na hotīti? Visamoyaṃ upaññāso. Tattha hi satipi koṭṭhāsabahubhāve ekappakāreneva bhāvanā vattati paṭikkūlākārasseva gahaṇato, idha pana nānappakārena guṇānaṃ nānappakārattā, na ayamekasmiṃyeva guṇe ṭhātuṃ sakkoti bhāvanābalena paccakkhato buddhaguṇesu upaṭṭhahantesu saddhāya balavabhāvato. Teneva hi ‘‘adhimuttatāyā’’ti vuttaṃ. Yadi upacārappattaṃ jhānaṃ hoti, kathaṃ buddhānussatīti vuttanti āha ‘‘tadeta’’ntiādi.
为何此地禅定未成就？答曰「佛德之深妙」等语。深处如沉入深水，止禅修习安住不易确立，谓「深妙」也乃含有此实。深妙不是泛泛所说之恶言。为何谓深妙即难成就？的确难成就，但成就后智慧超过俗观，内心本体恒住。然本体亦有偶尔退转，即在某一修习上表现。如多相相续忆念心中，于某相以安住而成即身，而诸多相中念头不住，则说明「多相之优越念佛」。正如多绪发端时于某一绪中念佛延续，而于别绪中馀相住不住。如此何以未成就禅定？此即障碍缘起。且于诸佛德显现中，诸德以多相呈现故，修习力如信缘，维持相续念佛。故谓曰「优越」。若已入近禅定，何疑佛德念？即谓「此是也」云云。
Sagāravo hoti sappatisso, satthu guṇasarīrassa paccakkhato upaṭṭhahanato. Tatoyeva saddhāvepullaṃ aveccappasādasadisaṃ saddhāmahattaṃ. Buddhaguṇānaṃ anussaraṇavasena bhāvanāya pavattattā sativepullaṃ. Tesaṃ paramagambhīratāya, nānappakāratāya ca paññāvepullaṃ. Tesaṃ uḷārapuññakkhettatāya puññavepullañca adhigacchati. Pītipāmojjabahulo hoti pītisambojjhaṅgaṭṭhānīyattā buddhānussatiyā. Bhayabheravasaho buddhaguṇārammaṇāya satiyā bhayabheravābhibhavanato. Tenāha bhagavā ‘‘anussaretha sambuddhaṃ, bhayaṃ tumhāka no siyā’’ti (saṃ. ni. 1.249 thokaṃ visadisaṃ). Dukkhādhivāsanasamattho buddhānussatiyā sarīradukkhassa padumapalāse udakassa viya vinivaṭṭanato . Saṃvāsasaññanti sahavāsasaññaṃ. Buddhabhūmiyaṃ cittaṃ namati buddhaguṇānaṃ mahantabhāvassa paccakkhato upaṭṭhānato. Buddhānussatibhāvanāya sabbadā buddhaguṇānaṃ citte viparivattanato vuttaṃ ‘‘sammukhā satthāraṃ passato viyā’’ti. Uttari appaṭivijjhantoti imāya bhāvanāya upari taṃ adhiṭṭhānaṃ katvā saccāni appaṭivijjhanto. Sugatiparāyaṇoti sugatisamparāyo.
在此教法中，师长具足威严，且以觉者威德的躯体作为明证，亲近守护众生。于是，如实而满溢的信心，具有信心的广大程度，犹如入了坑壑不能自拔的信心。对佛之功德的忆念作为修习之因，随时随地以具足正念而行。因其智慧的深远广大与多样变化，充满了慧解。由此而生起心田中广大的善根，因其善根增长而得以增长。因忆念佛的功德，喜悦欢喜扩展，故能触及喜乐觉支。因对佛功德形象的敬畏，虽有惧怕但能以正念把持，生起了无畏的超越。故世尊曾言：“当忆念正觉，尔时汝等无恐惧”（《增支部·杂志1.249节选详释》）。因忆念佛故，能够忍受诸苦，如同莲花瓣周围的水一般温和流转。对世俗的依赖和怨恨犹如同伴相依。诸佛功德显现时，心灵恭敬而顺服，相应于佛功德之伟大并守护而亲近。修持忆佛功德，心中常转，故谓“亲眼见师长”。修此法则不断以内心信念精进，坚定不移而遵守诸真实义；此亦谓为趣向善趣之道。
Appamādanti appamajjanaṃ sakkaccaṃ anuyogaṃ. Kayirāthāti kareyya. Sumedhasoti sundarapañño . Evaṃ mahānubhāvāyāti vuttappakārena nīvaraṇavikkhambhanādisamatthena satthari sagāravabhāvādihetubhūtena mahatā sāmatthiyena samannāgatāya.
勤勉不懈，是指全神贯注、持续不懈地精进。所谓“应当为之”，是谓当为。又称为“明智”，谓聪慧明达。如此善根充足、广大、尤以尊师重德诸因缘圆满而成，伟大者遂具此能力。
2. Dhammānussatikathāvaṇṇanā二、法随念论释
§146
146.Dhammānussatinti ettha padattho, sabhāvattho ca ādito vuttoyevāti taṃ anāmasitvā bhāvanāvidhānameva dassetuṃ ‘‘dhammānussatiṃ bhāvetukāmenāpī’’tiādi āraddhaṃ. Kasmā panettha buddhānussatiyaṃ viya ‘‘aveccappasādasamannāgatenā’’ti na vuttaṃ. Nanu etā paṭipāṭiyā cha anussatiyo ariyasāvakānaṃ vasena desanaṃ āruḷhāti? Saccametaṃ, evaṃ santepi ‘‘parisuddhasīlādiguṇānaṃ puthujjanānampi ijjhantī’’ti dassanatthaṃ ‘‘aveccappasādasamannāgatenā’’ti idha na vuttaṃ, ariyasāvakānaṃ pana sukhena ijjhantīti. Tathāpi pāḷiyaṃ āgatattā ca buddhānussatiniddese vuttanti daṭṭhabbaṃ, ayañca vicāro parato āgamissateva.
此处“忆法”一词，意指所念之法，亦可理解为自古以来所称之涵义。即为了显现论述方法，不专强调名相，而单以修持法门加以展示，表明即使为修念法亦适用。为何此处未如忆佛功德语中谓“具足深信”？此理显然。以佛说诸念法修习法门之众多不同，正法弟子传授故。虽真实如是，然为众生显现诸清净戒德等功德，诸凡夫亦生希求故，此处不标“具足深信”，然则以正法弟子，则喜求安乐。故该论述依巴利经文意涵进行，尚待后续更详论及。
§147
147.Pariyattidhammopīti pi-saddena lokuttaradhammaṃ sampiṇḍeti. Itaresūti sandiṭṭhikādipadesu. Lokuttaradhammovāti avadhāraṇaṃ nippariyāyena sandiṭṭhikādiatthaṃ sandhāya vuttaṃ, pariyāyato panete pariyattidhammepi sambhavanteva. Tathā hi pariyattidhammo bahussutena āgatāgamena paramena satinepakkena samannāgatena paññavatā ādikalyāṇatādivisesato sayaṃ daṭṭhabboti sandiṭṭhiko. Ācariyapayirupāsanāya vinā na labbhāti ce? Lokuttaradhammepi samāne kalyāṇamittasannissayeneva sijjhanato, tathā satthusandassanepi. ‘‘Sandiṭṭhiyā jayatī’’ti ayaṃ panattho titthiyanimmaddane nippariyāyatova labbhati , kilesajaye pariyāyato paramparāhetubhāvato. ‘‘Sandiṭṭhaṃ arahatī’’ti ayampi attho labbhateva, sabbaso saṃkilesadhammānaṃ pahānaṃ, vodānadhammānaṃ paribrūhanañca uddissa pavattattā. Ayañca attho ‘‘ye kho tvaṃ, gotami, dhamme jāneyyāsi, ime dhammā sarāgāya saṃvattanti no virāgāya, saññogāya saṃvattanti no visaññogāya, saupādānāya saṃvattanti no anupādānāya. Ekaṃsena, gotami, dhāreyyāsi ‘neso dhammo, neso vinayo, netaṃ satthusāsana’’’nti (cūḷava. 406; a. ni. 8.53), ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240) ca evamādīhi suttapadehi vibhāvetabbo. Akālikādhigamupāyatāya akāliko. Vijjamānatāparisuddhatāhi ehipassavidhiṃ arahatīti ehipassiko. Tato eva vaṭṭadukkhanittharaṇatthikehi attano citte upanayanaṃ, cittassa vā tattha upanayanaṃ arahatīti opaneyyiko. Vimuttāyatanasīse ṭhatvā paricayena sammadeva atthavedaṃ, dhammavedañca labhantehi paccattaṃ veditabbo viññūhīti. Evaṃ sandiṭṭhikādipadesu pariyattidhammampi pakkhipitvā manasikāro yujjateva.
“称为教法记载”，以“比库”的语言，指称出世法之教法诸记。所谓他者，隐指于现见他方经文。出世法之说明，非狭义，厘清现见经及诸义理因缘文。彻底阐释之，所以彼语言意旨乃以广义广释出世法，如现见经与及其释义同称“教法记载”。又谈及师资传承勤学精进，非凭空得，而由长智慧与优良品质成就。若无师尊承传，当无精进可云。出世法之善友契缘亦复如是，师教必需依赖。此语有力驳斥外道迷惑干扰。论曰“现见佛已胜”，是智慧绝断烦恼之现见判决。此义亦有“圣者已证”之涵养，完全断除诸污秽法、驱逐恶识之义。又曰：“若汝，果德弥，若知法，则此法生于胜利非生于厌离，如连缚不离、执着不离。汝当唯一持守此法，非彼戒亦非彼教法。”“汝等应舍法，否则反为非法。”等诸经语，皆当以此精神分辨断疑。
Sāti gāthā. Samantabhadrakattāti sabbabhāgehi sundarattā. Dhammassāti sāsanadhammassa. Kiñcāpi avayavavinimutto samudāyo nāma paramatthato koci natthi, yesu pana avayavesu samudāyarūpena avekkhitesu ‘‘gāthā’’ti samaññā, taṃ tato bhinnaṃ viya katvā saṃsāmivohāraṃ āropetvā dassento ‘‘paṭhamena pādena ādikalyāṇā’’tiādimāha. ‘‘Ekānusandhika’’nti idaṃ nātibahuvibhāgaṃ yathānusandhinā ekānusandhikaṃ sandhāya vuttaṃ, itarassa pana teneva desetabbadhammavibhāgena ādimajjhapariyosānabhāgā labbhantīti. Nidānenāti kāladesadesakaparisādiapadisanalakkhaṇena nidānaganthena. Nigamanenāti ‘‘idamavocā’’tiādikena (saṃ. ni. 1.249), ‘‘iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti (a. ni. 10.27) vā yathāvuttatthanigamanena.
此句为偈颂，称谓为“遍善庄严者”，谓其各处俱壮美庄严。所谓“法”者，即教法之法，此处专指出世正法。略言法由各部份解脱开出，故无总集之法，惟集各部份之业，称谓为“偈颂”，依教义释说各部份法理。此偈颂名为“一贯偈”，非多分割，而是贯通连贯。其他法义则以三部分起、中、结起，而得分段。因而名为“缘起”或“因缘”，用于表示时间、处所等之说法结集。合说“法涅槃经”章语，述此经文之语尾用以总结所说之义。
Ayaṃ kathā visesato suttapiṭakasaṃvaṇṇanāti katvā suttapiṭakavasena dhammassa ādikalyāṇādikaṃ dassetvā idāni suttapiṭakavinayapiṭakānaṃ vasena taṃ dassetuṃ ‘‘sanidānasauppattikattā’’tiādi vuttaṃ. Tattha sanidānasauppattikattāti yathāvuttanidānena sanidānatāya, saaṭṭhuppattikatāya ca. Veneyyānaṃ anurūpatoti sikkhāpadapaññattiyā, dhammadesanāya ca taṃtaṃsikkhāpadabhāvena paññāpiyamānassa veneyyajjhāsayānurūpaṃ pavattiyamānassa anurūpato. Atthassāti desiyamānassa ca sīlādiatthassa. ‘‘Taṃ kissa hetu (saṃ. ni. 1.249)? Seyyathāpi, bhikkhave’’tiādinā (saṃ. ni. 3.95) tattha tattha hetūpamāgahaṇena hetudāharaṇayuttato.
此处所述特别为释论藏中对经集之说明，表明经集以庄严正法为起点彰显诸圣法之殊胜。今以经律藏之所在，依时序先后呈现，此谓“缘起因缘齐备”等。意谓离经之流派不容纳，须依教规持守并契合正法方可发展之理。教义之法，依教规以戒词为规范，且使教义浅显化，方便令执教者和听众契合并传习。谓教义之理，皆以“因缘”说明而非空洞之说。因经律结合，方得确立教法界限和界说。又以上师问答示例谓：“何故如是？譬喻如是。……”以例证说明。
Evaṃ suttavinayavasena pariyattidhammassa ādimajjhapariyosānakalyāṇataṃ dassetvā idāni tīṇi piṭakāni ekajjhaṃ gahetvā taṃ dassetuṃ ‘‘sakalopī’’tiādi vuttaṃ. Tattha sāsanadhammoti –
如是，以经律所承传之法，显示其初、中、终三者善利，即于此显示三藏合一之要义而称“诸法尽”等。此中所称教法者——
‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
“断尽一切恶，如净修福业；清净意念升华，此即诸佛教法。”（《法句经》183；《长部尼迦叶》2.90）——
Sacittapariyodapanaṃ, etaṃ buddhāna sāsana’’nti. (dha. pa. 183; dī. ni. 2.90) –
如此所说，正是佛陀所示教法义。持戒为首者，是以戒为根本，故为教法之始。借止、慧等中位善，为教法发展之中间。涅槃为终极善，乃证得灭尽、无上清净之境，故为教法之究竟。教法中的「正行」即以智慧为主，其中戒为根基，禅定为基底，故称“戒禅为先善”。智慧则以领悟觉察为能，分两种，而两者皆涵盖，故谓“以见道为中善”。其果证为涅槃，即完成涅槃真谛，故谓“果涅槃为终善”。借果证而高举极乐涅槃，乃至两者兼备，是为教法之功德圆满，谓“果涅槃为终善”。
Evaṃ vuttassa satthusāsanassa pakāsako pariyattidhammo. Sīlena ādikalyāṇo sīlamūlakattā sāsanassa. Samathādīhi majjhekalyāṇo tesaṃ sāsanasampattiyā vemajjhabhāvato. Nibbānena pariyosānakalyāṇo tadadhigamato uttarikaraṇīyābhāvato. Sāsane sammāpaṭipatti nāma paññāya hoti, tassā ca sīlaṃ, samādhi ca mūlanti āha ‘‘sīlasamādhīhi ādikalyāṇo’’ti. Paññā pana anubodhapaṭivedhavasena duvidhāti tadubhayampi gaṇhanto ‘‘vipassanāmaggehi majjhekalyāṇo’’ti āha. Tassa nipphatti phalaṃ, kiccaṃ nibbānasacchikiriyā, tato paraṃ kattabbaṃ natthīti dassento āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti. Phalaggahaṇena vā saupādisesanibbānamāha, itarena itaraṃ, tadubhayañca sāsanasampattiyā osānanti āha ‘‘phalanibbānehi pariyosānakalyāṇo’’ti.
如佛所宣示之正觉身，首善者因成就觉悟之本。全然断除烦恼之净，法义纯熟周全，因而中善乃由此显现于身。佛师依真如而行，与众僧众坚固无疑，因而终善由此教法得世界安稳。此为三善：教法之初善、中善、终善。真如者，谓是佛陀直说之法，完全真实不假。他则三慧分为三：正觉、独觉、声闻。因涅槃之不同得证故异。其中特以具足种种功德为首善，以两种觉智为中善；且因两者无漏、无过失，为终善教义所说。
Buddhassa subodhitā sammāsambuddhatā, tāya ādikalyāṇo tappabhavattā. Sabbaso saṃkilesappahānaṃ vodānaṃ, pāripūrī ca dhammasudhammatā, tāya majjhekalyāṇo taṃsarīrattā. Satthārā yathānusiṭṭhaṃ tathā paṭipatti saṅghasuppaṭipatti, tāya pariyosānakalyāṇo, tāya sāsanassa loke suppatiṭṭhitabhāvato. Tanti sāsanadhammaṃ. Tathattāyāti yathattāya bhagavatā dhammo desito, tathattāya tathabhāvāya. So pana abhisambodhi paccekabodhi sāvakabodhīti tividho , ito aññathā nibbānādhigamassa abhāvato. Tattha sabbaguṇehi aggabhāvato, itarabodhidvayamūlatāya ca paṭhamāya bodhiyā ādikalyāṇatā, guṇehi vemajjhabhāvato dutiyāya majjhekalyāṇatā, tadubhayāvaratāya, tadosānatāya ca sāsanadhammassa tatiyāya pariyosānakalyāṇatā vuttā.
此即教法之本质。障碍心境消除，乃至内心烦恼滑落，故闻圣教得以住持。佛陀悉皆破除诸染污，令法义纯正圆满，因故中善由此透显于教体。佛师演讲教法，僧众圆满修持，故教法恒立于世，谓之教法兴盛。此为三善教法。真如者，即诸佛所说法之真实性理。三种觉悟，即正觉、独觉及声闻异；因涅槃得证不同故别。以诸功德最为第一觉悟；以两种觉慧为次善；两者皆保持无漏无垢，为终善教义所现。
Esoti sāsanadhammo. Nīvaraṇavikkhambhanatoti vimuttāyatanasīse ṭhatvā saddhammaṃ suṇantassa nīvaraṇānaṃ vikkhambhanasambhavato. Vuttaṃ hetaṃ –
斯乃教法真义也。障碍心魔之阻碍消解，谓闻法人于解脱境地安住，因障碍消散故能修习正法。其因缘说曰——
‘‘Yathā yathāvuso, bhikkhuno satthā vā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī , tathā tathā so tattha labhati atthavedaṃ labhati dhammaveda’’nti (a. ni. 5.26).
『就如同，比库受教诲者或法师讲述佛法时，有一位特别尊敬的清净行者，亦即同修者，便在那处得到教义知识，得到法的理解』——此语出自《增支部·尼柯耶》第五章第二十六经。
‘‘Yasmiṃ, bhikkhave, samaye ariyasāvako ohitasoto dhammaṃ suṇāti, pañcassa nīvaraṇāni tasmiṃ samaye pahīnāni hontī’’ti (saṃ. ni. 5.219) –
『比库们，若在某一时间，圣弟子专心地倾听佛法，则当时其身心中的五种烦恼障碍皆已断除』——此语出自《相应部·尼柯耶》第五章二百一十九经。
Ca ādi. Samathavipassanāsukhāvahanatoti samathasukhassa ca vipassanāsukhassa ca sampādanato. Vuttampi cetaṃ –
以上文意归纳为修持止观使心生安乐：即通过止禅之乐与观禅之乐的共同成就而获乐。又有经文称：
‘‘So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukha’’ntiādi (dī. ni. 1.279; ma. ni. 2.138).
『离欲独处，离恶法而心生正思正念，是由解脱生起的喜悦与安乐』——出自《长部·尼柯耶》第一章二百七十九经、《中部·尼柯耶》第二章一百三十八经。
Tathā –
其理如是：
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
『凡是具足正念者，知晓色蕴等五蕴的生起与灭尽所在』。
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ;
获得欢喜喜乐者，彼此知晓其不死之义；
Amānusī ratī hoti, sammā dhammaṃ vipassato’’ti ca. (dha. pa. 374, 373);
非人间之乐，正观此法时生；
Tathāpaṭipannoti yathā samathavipassanāsukhaṃ āvahati, yathā vā satthārā anusiṭṭhaṃ, tathā paṭipanno sāsanadhammo. Tādibhāvāvahanatoti chaḷaṅgupekkhāvasena iṭṭhādīsu tādibhāvassa lokadhammehi anupalepassa āvahanato. Esa bhagavā vuttanayena tividhakalyāṇaṃ dhammaṃ desento yaṃ sāsanabrahmacariyaṃ, maggabrahmacariyañca pakāseti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjananti yojanā.
此谓如实践行者，犹如止观两禅之乐被唤起，如同导师所宣行，实是依教法行者。所谓引出此类境界者，乃以平等不偏之观与六种轻安，依其所好，于此类境界于世间法中起引导作用。世尊以此宣说三种殊胜之法，即教化修行之法，同时分别说明修道生活也。依此理趣，目的为利益众生，且彰显其意。
Tattha avisesena tisso sikkhā, sakalo ca tantidhammo sāsanabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘katamesānaṃ kho, bhante, buddhānaṃ bhagavantānaṃ brahmacariyaṃ naciraṭṭhitikaṃ ahosī’’tiādi (pārā. 18). Sabbasikkhānaṃ maṇḍabhūtasikkhattayasaṅgahito ariyamaggo maggabrahmacariyaṃ. Yaṃ sandhāya vuttaṃ ‘‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīya’’nti (mahāva. 23; saṃ. ni. 5.186). Yathānurūpanti yathārahaṃ. Sikkhattayasaṅgahaṃ hi sāsanabrahmacariyaṃ atthasampattiyā sātthaṃ. Maggabrahmacariye vattabbameva natthi. Atthasampattiyāti sampannatthatāya. Sampattiattho hi idha saha-saddo. Itaraṃ pana yathāvuttenatthena sātthaṃ, sabyañjanañca. Ye panettha ‘‘vacanasabhāvaṃ sātthaṃ, atthasabhāvaṃ sabyañjana’’nti vibhajitvā vadanti, taṃ na sundaraṃ, tathā vibhattassa pariyattidhammassa abhāvato. Saddatthā hi abhinnarūpā viya hutvā viniyogaṃ gacchanti. Tathā hi nesaṃ lokiyāmissībhāvaṃ paṭijānanti. Satipi vā bhede ‘‘sabyañjana’’nti ettha yadi tulyayogo adhippeto ‘‘saputto āgato’’tiādīsu viya, evaṃ sati ‘‘atthapaṭisaraṇā, bhikkhave, hotha, mā byañjanapaṭisaraṇā’’ti atthappadhānavādo bādhito siyā, atha vijjamānatāmattaṃ ‘‘salomako sapakkhako’’tiādīsu viya byañjanasampatti aggahitā siyā. Tasmā aṭṭhakathāyaṃ vuttanayeneva attho gahetabbo.
于此有三种特别修持，整体即是细缘法，为修习教法之生活。经云曰「婆罗门时代佛陀之修道生活何者？」又云「已无再生，已完成之道生活，宜行护持。」此理相应，称此修习之集为教法生活，得以利益。谓理顺故而理得备也。理备即为自在含义，是此同音词义。若以别意论述，虽为利益，却不如全义及彰显之理。经文所宣顺理理义，不可割裂。依此庄严著作，理义自显。若再言「彰显理义」时，若执着如同同义相互依存，则无法成立，有碍正知。反而仅持欲述理义，虽浅薄，却避免错乱。故此注释当取此理义而释。
Sātthaṃ sabyañjananti ettha nettinayenāpi atthaṃ dassetuṃ ‘‘saṅkāsana…pe… sabyañjana’’nti vuttaṃ. Tattha yadipi nettiyaṃ byañjanamukhena byañjanatthaggahaṇaṃ hotīti ‘‘akkharaṃ pada’’ntiādinā (netti. 4 dvādasapada) byañjanapadāni paṭhamaṃ uddiṭṭhāni, idha pana pāḷiyaṃ ‘‘sātthaṃ sabyañjana’’nti āgatattā atthapadāniyeva paṭhamaṃ dassetuṃ ‘‘saṅkāsanapakāsanā’’tiādi vuttaṃ. Tattha saṅkhepato kāsanaṃ dīpanaṃ saṅkāsanaṃ ‘‘maññamāno bhikkhu baddho mārassa, amaññamāno mutto’’tiādīsu (saṃ. ni. 3.64) viya. Tattakena hi tena bhikkhunā paṭividdhaṃ. Tenāha ‘‘aññātaṃ bhagavā’’tiādi. Paṭhamaṃ kāsanaṃ pakāsanaṃ. Ādikammasmiṃ hi ayaṃ pasaddo ‘‘paññapeti paṭṭhapetī’’tiādīsu (saṃ. ni. 2.20) viya. Tikkhindriyāpekkhaṃ cetaṃ padadvayaṃ uddesabhāvato. Tikkhindriyo hi saṅkhepato paṭhamañca vuttamatthaṃ paṭipajjati . Saṃkhittassa vitthāravacanaṃ, sakiṃ vuttassa puna vacanañca vivaraṇavibhajanāni. Yathā ‘‘kusalā dhammā’’ti saṅkhepato sakiṃyeva ca vuttassa atthassa ‘‘katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ citta’’ntiādinā (dha. sa. 1) vitthārato vivaraṇavasena, vibhajanavasena ca puna vacanaṃ. Majjhimindriyāpekkhametaṃ padadvayaṃ niddesabhāvato. Vivaṭassa vitthāratarābhidhānaṃ, vibhattassa ca pakārehi ñāpanaṃ veneyyānaṃ cittaparitosanaṃ uttānīkaraṇapaññāpanāni. Yathā ‘‘phasso hotī’’tiādinā (dha. sa. 2) vivaṭavibhattassa atthassa ‘‘katamo tasmiṃ samaye phasso? Yo tasmiṃ samaye phasso phusanā samphusanā’’tiādinā (dha. sa. 2) uttānīkiriyā, paññāpanā ca. Mudindriyāpekkhametaṃ padadvayaṃ paṭiniddesabhāvato. ‘‘Paññāpanapaṭṭhapanavivaraṇavibhajanauttānīkaraṇapakāsanaatthapadasamāyogato’’tipi pāṭho.
谓彰显理义，亦即以归纳及显明之理，故云「总摘...彰显理义」。其中以归纳彰显之用具为「字词语」等，常见于四十二字书。如欲归纳《巴利语》文义，则首要示其释义词，如「彰显理义」者，即以释义词为主导而彰显。此谓归纳、明示、彰显之顺序。例如经中「知善法」之义，乃从所引经典中分展解释，如「何为善法？于何时此心为善」等，详细阐释且分别说明。此中间归纳用以指示义，细分为具体释义及总别释义，呈现详细辨析。中归纳即表述之用具，详述具体义理，最终以彰显合摄之意。
Kathaṃ panāyaṃ pāṭhavikappo jātoti? Vuccate – nettipāḷiyaṃ āgatanayena purimapāṭho. Tattha hi –
问云：如何发生此路径习惯？答曰：出自尼提典巴利语之旧文本，彼处云：
‘‘Saṅkāsanā pakāsanā,
「概述与阐发，
Vivaraṇā vibhajanuttānīkammapaññatti;
说明与分类，及对业的确切界定；
Etehi chahi padehi,
用这六个字；
Attho kammañca niddiṭṭha’’nti. (netti. 4 dvādasapada) –
意旨即为业理的阐述。」（净净释第四节 十二字）——
Desanāhārayojanāya ca etassevatthassa ‘‘saṅkāsanā pakāsanā’’tiādinā āgataṃ. Pacchimo pana ‘‘paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti ‘passathā’ti cāhā’’ti (saṃ. ni. 2.20) sutte āgatanayena byañjanamattakato. Evañca nesaṃ dvinnaṃ pāṭhānaṃ viseso, na atthato. Tathā hi saṅkhepato ‘‘paṭhamaṃ ñāpanaṃ paññāpanaṃ, paṭhamameva ṭhapanaṃ paṭṭhapana’’nti imāni padāni saṅkāsanapakāsanapadehi atthato avisiṭṭhāni. Yañca purimapāṭhe chaṭṭhaṃ padaṃ ‘‘pakārato ñāpana’’nti paññāpanaṃ vuttaṃ, taṃ dutiyapāṭhe pakāsanapadena ‘‘nibbisesaṃ pakārato kāsana’’nti katvā. Yasmā ñāpanakāsanāni atthāvabhāsanasabhāvatāya abhinnāni, sabbesañca veneyyānaṃ cittassa tosanaṃ, buddhiyā ca nisānaṃ yāthāvato vatthusabhāvāvabhāsane jāyatīti. Evaṃ atthapadarūpattā pariyattiatthassa yathāvuttachaatthapadasamāyogato sātthaṃ sāsanaṃ.
此语句为教导内容的整体架构与要点的组合，称作「概述与阐发」等词所涵盖。后文则有「表述、确立、说明、分类、强调、示现」等意，出处见经集尼含第二章第二十节，乃只是举例，标示其大意。两种诵读并无根本意义区别。因为简略说即为「初步知见与宣说，初步建立与确立」，如是诸字合成的词便是概述阐发的用字，乃意旨的表述方式。有人将前三字诵作「以方式示知」，后释为「以具体方式示现彰显」，然此二说目的表达本质相关，且均使心中生起喜悦，慧根得以显现正确法义，真实事相由是而明。因此，以词义形态作为诠释基础，配合教义原意，得以契合佛法全体义理。
Akkharapadabyañjanākāraniruttiniddesasampattiyāti ettha uccāraṇavelāyaṃ apariyosite pade vaṇṇo akkharaṃ. ‘‘Ekakkharaṃ padaṃ akkhara’’nti eke ‘‘ā evaṃ kira ta’’ntiādīsu ā-kārādayo viya. ‘‘Visuddhakaraṇānaṃ manasā desanāvācāya akkharaṇato akkhara’’nti aññe. Vibhattiyantaṃ atthañāpanato padaṃ. Saṅkhepato vuttaṃ padābhihitaṃ atthaṃ byañjetīti byañjanaṃ, vākyaṃ. ‘‘Kiriyāpadaṃ abyayakārakavisesanayuttaṃ vākya’’nti hi vadanti. Pakārato vākyavibhāgo ākāro. Ākārābhihitaṃ nibbacanaṃ nirutti. Nibbacanavitthāro nissesupadesato niddeso. Etesaṃ akkharādīnaṃ byañjanapadānaṃ sampattiyā sampannatāya sabyañjanaṃ.
「词字、字音、义理、说辞、解释、训诂的圆满」之意。在发音时，字与词的边界不宜分割。单字即“字母”，比如一字即为一音节，有如表示“是如此”等配词以字首起始的音节。还有人说：「纯净发声的器官，与心出于教语口说之字母相关。」此处分段意味着依据展开的义理以词句表现。简来说，此即词所表达的意涵，音节成分，句法。行 动词为句证，构成句子。「以行为基础的词句，附以不变的动作特征」，即谓句子。动作或句子的划分即是形态。形态即句意，句意的展开即为推论，此为训诂之意。由诸字字母开头的组成部分，依其语音结构与文法性质使整体词义准确表达，故称「字音词义之圆满」。
Tatrāyamassa atthapadasamāyogo, byañjanasampatti ca – akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttānīkaroti, niddesehi paññapeti, tathā akkharehi ugghāṭetvā padehi vineti ugghaṭitaññuṃ, byañjanehi vipañcetvā ākārehi vineti vipañcitaññuṃ, niruttīhi netvā niddesehi vineti neyyaṃ. Evañcāyaṃ dhammo ugghaṭiyamāno ugghaṭitaññuṃ vineti, vipañciyamāno vipañcitaññuṃ, niyyamāno neyyaṃ. Tattha ugghaṭanā ādi, vipañcanā majjhe, nayanamante. Evaṃ tīsu kālesu tidhā desito dosattayavidhamano guṇattayāvaho tividhaveneyyavinayanoti. Evampi tividhakalyāṇoyaṃ dhammo atthabyañjanapāripūriyā ‘‘sāttho sabyañjano’’ti veditabbo ‘‘paripuṇṇo, parisuddho’’ti ca.
此处三者义项词的结合，以及文字成就——其中“字母”是指示其性质，“词”表明意义，“文字”阐释含义，“形态”分辨构成，“释义”使其明了。如此，文字揭示真知，词表达义理，而文字结构区辨明晰；释义引导指向应当废止之事。如此，法在被揭示时揭示者诠释明了，义被阐发时阐发者通达，重点指引时指引者善断。此中，揭示处于首，阐发在中，指引为末，如目之恒常关注。由此三时分别，教授涉及三种过失及三种功德，从而达成三种断除法。佛法这个教义正是以文义之充实圆满的善巧为特征，被称作「充满而纯净」的法义。
Atthagambhīratātiādīsu attho nāma tantiattho. Dhammo tanti. Paṭivedho tantiyā, tantiatthassa ca yathābhūtāvabodho. Desanā manasā vavatthāpitāya tantiyā desanā. Te panete atthādayo yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Atha vā attho nāma hetuphalaṃ. Dhammo hetu. Desanā paññatti, yathādhammaṃ dhammābhilāpo, anulomapaṭilomasaṅkhepavitthārādivasena vā kathanaṃ. Paṭivedho abhisamayo, atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho, tesaṃ tesaṃ vā dhammānaṃ paṭivijjhitabbo salakkhaṇasaṅkhāto aviparītasabhāvo. Tepi cete atthādayo yasmā anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāhā, alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Tesu paṭivedhassāpi atthasannissitattā vuttaṃ ‘‘atthagambhīratāpaṭivedhagambhīratāhi sāttha’’nti atthaguṇadīpanato. Tāsaṃ dhammadesanānaṃ byañjanasannissitattā vuttaṃ ‘‘dhammagambhīratādesanāgambhīratāhi sabyañjana’’nti tāsaṃ byañjanasampattidīpanato.
所谓义深玄，即义如线串连。法即线串。教导乃借由线的联系而达意，教义借此广被人心。三者义因众生如大海以愚昧难知难测，故谓之深玄。又义即因果。法为因。说法为言辞表达，依法之本质正序反序的凡例，连缀展开。领悟即深入，其合乎义理，合乎法理，合乎词义规约的认识，彼此间须辨清显露特征与不反其性质。此三义亦因不善不纯的愚痴众生，如大海以难测难入，即谓深玄。其中领悟亦因义依存，以「义深玄领悟以深玄义理」表其义质。诸法说法因文字缀连，谓之「法义深玄教说以善文俱具」。
Atthesu pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Atthadhammaniruttipaṭisambhidāsu pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidāti imissāpi paṭisambhidāya atthavisayattā āha ‘‘atthapaṭibhānapaṭisambhidāvisayato sāttha’’nti, atthasampattiyā asati tadabhāvato. Dhammoti tanti . Niruttīti tantipadānaṃ niddhāretvā vacanaṃ. Tattha pabhedagatāni ñāṇāni dhammaniruttipaṭisambhidāti āha ‘‘dhammaniruttipaṭisambhidāvisayato sabyañjananti, asati byañjanasampattiyā tadabhāvato. Parikkhakajanappasādakanti ettha iti-saddo hetuattho. Yasmā parikkhakajanānaṃ kiṃkusalagavesīnaṃ pasādāvahaṃ, tasmā sātthaṃ. Atthasampannanti phalena hetuno anumānaṃ nadīpūrena viya upari vuṭṭhippavattiyā. Sātthakatā panassa paṇḍitavedanīyatāya, sā paramagambhīrasaṇhasukhumabhāvato veditabbā. Vuttañhetaṃ ‘‘gambhīro duddaso’’tiādi (mahāva. 8). Lokiyajanappasādakanti sabyañjananti yasmā lokiyajanassa pasādāvahaṃ, tasmā sabyañjanaṃ. Lokiyajano hi byañjanasampattiyā tussati, idhāpi phalena hetuno anumānaṃ. Sabyañjanatā panassa saddheyyatāya, sā ādikalyāṇādibhāvato veditabbā.
于法中分别之智名为义分别；于法辞义句的明了分别称为谛义分别。此处亦指出义之涵摄范围谓「义之察知皆在于意」，由此具有关涉法义的功用与义之圆满性。法即线串。释义指示线串各语的组合词辞。由此分别的智，即理解法辞之义味，其性质因文字成就而得，是以具名释义分别。所谓非义字句者即某些词语依情境而取不同辞义。义之圆满性以因果推理之流畅为标志，犹如江河奔涌护持其不已。义具足者显现为智者所觉知之正法深义。谓其智者喜悦于理趣，能够辨明困难处。由此，称义之圆满体现为具有合理性可信性之性质。义之显达兼具于众生之信受，是以具足善果，其信实为初善。
Atha vā paṇḍitavedanīyato sāttha’’nti paññāpadaṭṭhānatāya atthasampannataṃ āha, tato parikkhakajanappasādakaṃ. Saddheyyato sabyañjananti saddhāpadaṭṭhānatāya byañjanasampannataṃ, tato lokiyajanappasādakanti evamettha attho daṭṭhabbo. Gambhīrādhippāyato sātthanti adhippāyato agādhāpāratāya atthasampannaṃ aññathā tadabhāvato. Uttānapadato sabyañjananti subodhasaddatāya byañjanasampannaṃ, paramagambhīrassapi atthassa veneyyānaṃ suviññeyyabhāvāpādanato. Sabbopesa paṭhamassa atthadvayassa pabhedo daṭṭhabbo, tathā ceva tattha tattha saṃvaṇṇitaṃ. Tathā hettha vikappassa, samuccayassa vā aggahaṇaṃ. Upanetabbassāti pakkhipitabbassa vodānatthassa avuttassa abhāvato. Sakalaparipuṇṇabhāvenāti sabbabhāgehi paripuṇṇatāya. Apanetabbassāti saṃkilesadhammassa.
又谓此具足善果与智慧辨明，故称其使众生心悦信服。信的根基在于文字的结集表现文字组成的完备性。如此应以此义理观照因阅众生心悦者可见处。由深玄之意趣推知即是文义成就的极致。此所谓文义圆满，意即以超越世间人心之理趣，成就信受。于文义中推明深奥与理趣，称作深谛教义。文辞因文字殊胜而昭然。悉数法义之别异，应细细描述于其中。于此处展示诸多例证，并谨记其异，且于时序变迁或上下文汇聚时，妥当解说，尽善穷理。谓不可或缺之义因含义未变，故须详察而明之。求其圆满无缺，摒弃杂乱不净。
Paṭipattiyāti sīlavisuddhiyādisammāpaṭipattiyā, tannimittaṃ. Adhigamabyattitoti saccapaṭivedhena adhigamaveyyattiyasabbhāvato sātthaṃ kapilavatādi viya tucchaṃ niratthakaṃ ahutvā atthasampannanti katvā. Pariyattiyāti pariyattidhammaparicayena. Āgamabyattitoti durakkhātadhammesu paricayaṃ karontassa viya sammohaṃ ajanetvā bāhusaccaveyyattiyasabbhāvato sabyañcanaṃ. Byañjanasampattiyā hi sati āgamabyattīti. Sīlādipañcadhammakkhandhayuttatoti sīlādīhi pañcahi dhammakoṭṭhāsehi avirahitattā. Kevalaparipuṇṇaṃ anavasesena samantato puṇṇaṃ pūritaṃ. Nirupakkilesatoti diṭṭhimānādiupakkilesābhāvato. Nittharaṇatthāyāti vaṭṭadukkhato nissaraṇāya. Lokāmisanirapekkhatoti kathañcipi taṇhāsannissayassa anissayanato.
谓修行之行为，即清净戒行为等善法，皆因之。所谓证得者，即藉由对实相之明确领悟而得之。喻如迦毗罗城般舍弃无益荒废，以示圆满具有实效。所谓流通者，因熟悉教化之道而能广传。所谓依止五戒等五法集，即持守戒律无断。完全妙满，周遍各方皆充足圆备。所谓无污点，即无见恶等烦恼干扰。所谓究竟目的，即毁除苦因得离苦之境。谓超越凡俗之断绝渴爱，有如超脱世间之缚。
Evaṃ ādikalyāṇatādiapadesena satthu purimavesārajjadvayavasena dhammassa svākkhātataṃ vibhāvetvā idāni pacchimavesārajjadvayavasenāpi taṃ dassetuṃ ‘‘atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto’’ti vatvā tamatthaṃ byatirekamukhena vibhāvento ‘‘yathā hī’’tiādimāha. Tattha vipallāsamāpajjatīti tesaṃ dhamme ‘‘antarāyikā’’ti vuttadhammānaṃ vipākādīnaṃ antarāyikattābhāvato ekaṃsena apāyūpapattihetutāya abhāvato. Niyyānikattābhāvatoti atammayatābhāvato, saṃsārato ca niyyānikāti vuttadhammānaṃ ekaccayaññakiriyāpakatipurisantaraññāṇādīnaṃ tato niyyānikattābhāvato viparīto eva hoti. Tenāti atthassa vipallāsāpajjanena. Te aññatitthiyā. Tathābhāvānatikkamanatoti kammantarāyādīnaṃ pañcannaṃ antarāyikabhāvassa ariyamaggadhammānaṃ niyyānikabhāvassa kadācipi anativattanato.
如此以最初诸善缘起诸善妙语，依于佛之前世教化之差别，以显现佛法的正宣扬。今于后世差别彰显亦当如是，谓「正宣扬」即依于义理无诤逆而周遍称述。于彼处论及义之败坏时，指其由诸碍诸烦扰所致，如业果误导偏差者。谓无依止异乱称其非正，轮回中又者无依止者。已述业报错乱之失，作为义败坏之示例。彼异见者，由此生起。谓破除此相，断业障等法虽不易行，圣谛行者难逾越。
Nibbānānurūpāya paṭipattiyāti adhigantabbassa sabbasaṅkhatavinissaṭassa nibbānassa anurūpāya sabbasaṅkhāranissaraṇūpāyabhūtāya sapubbabhāgāya sammāpaṭipattiyā akkhātattāti yojanā. Paṭipadānurūpassāti sabbadukkhaniyyānikabhūtā ārammaṇakaraṇamattenāpi kilesehi anāmasanīyā yādisī paṭipadā, tadanurūpassa. Supaññattāti sīlādikkhandhattayasaṅgahitā sammādiṭṭhiādippabhedā micchādiṭṭhiādīnaṃ pahāyikabhāvena suṭṭhu sammadeva vihitā. Saṃsandati kilesamalavisuddhitāya sameti. Evaṃ magganibbānānaṃ paṭipadāpaṭipajjanīyabhāvehi aññamaññānurūpatāya svākkhātataṃ dassetvā idāni tividhassāpi lokuttaradhammassa paccekaṃ svākkhātataṃ dassetuṃ ‘‘ariyamaggo cetthā’’tiādi vuttaṃ. Tattha antadvayanti sassatucchedaṃ, kāmasukhaattakilamathānuyogaṃ, līnuddhaccaṃ, patiṭṭhānāyūhananti evaṃ pabhedaṃ antadvayaṃ. Anupagammāti anupagantvā, anupagamanahetu vā. Paṭipassaddhakilesānīti suṭṭhu vūpasantakilesāni, paṭipassaddhippahānavasena sammadeva pahīnadosāni. Sassatādisabhāvavasenāti ‘‘sassatañca vo, bhikkhave, dhammaṃ desessāmi amatañca tāṇañca leṇañcā’’tiādinā tesu tesu suttesu sassatādibhāvakittanavasena.
“与涅槃相应的修行”者，即应当证得的涅槃，其性质为断尽一切有漏的法而成的涅槃，该涅槃与断尽一切行相应，作为先导部分，靠正当修行宣说。所谓与修道相应，指的是普遍的苦谛性质，由于执著境缘及烦恼所无法玷污的那种正道，依此而修。所谓明白具体，乃是指由戒律及诸法集结而成，破除邪见等方能善巧正行的境界。诸法聚合，经过烦恼净除而汇集聚合。诸涅槃与道相应的修行过程，以彼此相应的不同特色详加宣示。今分三种已在世间超越法中分别阐明，但欲独立成说，为人所知者谓之“圣道在此处”等。诸法二聚一断，断除恒常见；分别为追逐欲乐的烦恼纠缠，怠慢昏沉，及以所依为坐具而存于心中的偏见，这些分别名为二聚一断。所谓不退转者，谓不再退转；不退转之因亦如是。所谓令烦恼息灭者，谓适当平息之烦恼，以正当息除尤恶之愤怒者为准。所谓常有等性，即“比库等，当为尔等说法：不死、不灭、不贪不嗔也”，此种教说为恒常等性之称。
§148
148.‘‘Rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabbo’’ti iminā ‘‘ariyamaggena mama rāgādayo pahīnā’’ti sayaṃ attanā anaññaneyyena daṭṭhabboti sandiṭṭhi, sandiṭṭhi eva sandiṭṭhiko.
148.“应由舍离贪等烦恼的圣者而共见”者，指此“圣道”指我贪、嗔等烦恼已被自观所断，非他人所断，此为实见的含义，实见即为真切所见。
Tenatena ariyasāvakena parasaddhāya parassa saddahanena paraneyyena gantabbataṃ hitvā ñāpetabbataṃ pahāya paccavekkhaṇañāṇena karaṇabhūtena. Pasatthā diṭṭhi sandiṭṭhi yathā sambojjhaṅgo. Ariyamaggo attanā sampayuttāya sandiṭṭhiyā kilese jayati, ariyaphalaṃ tāya eva attano kāraṇabhūtāya, nibbānaṃ ārammaṇakaraṇena attano visayībhūtāya sandiṭṭhiyā kilese jayatīti yojanā.
因此该圣弟子应由对他人的无上信心与信依，舍弃执著于取到彼岸，凭借观照智知而为之。净见即以四念处等菩提分法为正知。圣道因与实见相应而生，烦恼于实见中得战胜，圣果亦由此因缘，于自他因缘中得成，涅槃之所缘亦由实见而生，烦恼在此实见中得胜，此意连结一理。
Bhāvanābhisamayavasena maggadhammo. Sacchikiriyābhisamayavasena nibbānadhammo. Phalampi heṭṭhimaṃ sakadāgāmivipassanādīnaṃ paccayabhāvena upari maggādhigamassa upanissayabhāvato pariyāyato ‘‘dissamāno vaṭṭabhayaṃ nivattetī’’ti vattabbataṃ labhati.
依于修习的成果，谓道法之成就；依于真如感应，谓涅槃法之成就。圣果亦由观察等诸法无常的因缘，作为上助缘而生，在得道后得遍周完成，故曰“见到后因扰乱得消退”，此理应如是说。
§149
149.Nāssakāloti nāssa āgametabbo kālo atthi. Yathā hi lokiyakusalassa ‘‘upapajje, aparapariyāye’’tiādinā phaladānaṃ pati āgametabbo kālo atthi, na evametassāti attho. Tenāha ‘‘na pañcāhā’’tiādi. Pakaṭṭhoti dūro. Phaladānaṃ pati kālo pakaṭṭho assāti kāliko, kālantaraphaladāyī. Tenāha ‘‘attano phaladāne’’ti. Pattoti upanīto. Idanti ‘‘akāliko’’ti padaṃ.
149.“无毁灭时”者，谓无应当毁灭或消逝的时刻。譬如，世间善法如“生生不息、无边无际”等，其结果之果报皆有应当接收果报的时间，故非无时之义。故言“非五处”等语。谓远也。谓果报授受之时已届，故称“时间”。谓“自身果报”，为接近或紧贴之意。所谓“无时间”一词，即此之义。
§150
150.Vidhinti vidhānaṃ, ‘‘ehi passā’’ti evaṃpavattavidhivacanaṃ. Vijjamānattāti paramatthato upalabbhamānattā. Parisuddhattāti kilesamalavirahena sabbathā visuddhattā. Amanuññampi kadāci payojanavasena yathāsabhāvappakāsanena dassetabbaṃ bhaveyyāti tadabhāvaṃ dassento āha ‘‘manuññabhāvappakāsanenā’’ti.
150.“规则”谓教导行为之法，“来见”语句即是如此的传授规则。谓观察谓从究竟而言而被觉知。所谓清净，即是断除烦恼垢污而遍处清净。谓特定条件有时为演示明白本性而显现，不常有，即非真实常性，故称“以显现常为非”的意思。
§151
151. Upanetabboti upaneyyo, upaneyyova opaneyyikoti imassa atthassa adhippetattā āha ‘‘upanetabboti opaneyyiko’’ti. Citte upanayanaṃ uppādananti āha ‘‘idaṃ saṅkhate lokuttaradhamme yujjatī’’ti. Citte upanayananti pana ārammaṇabhūtassa dhammassa ārammaṇabhāvūpanayane adhippete asaṅkhatepi yujjeyya ‘‘ārammaṇakaraṇasaṅkhātaṃ upanayanaṃ arahatīti opaneyyiko’’ti. Allīyananti phusanaṃ. Nibbānaṃ upaneti ariyapuggalanti adhippāyo.
151.「应当引发」者为「应当引发之物」,以及「应当引发者」,此语意的主宰由此而生，即称『应当引发者为应当引发之物』。于心中引发乃产生；有言云『此处于此有序世界中正起相应』。然于心中引发者，谓起初因缘之事相生起，若无序亦当相应，即『因初起缘已成之引发为阿拉汉者应当引发者』。Allīya译为触觉。所谓涅槃的引发即圣人诸行之主宰。
§152
152.Viññūhīti vidūhi, paṭividdhasaccehīti attho. Te pana ekaṃsato ugghaṭitaññūādayo hontīti āha ‘‘ugghaṭitaññūādīhī’’ti. ‘‘Paccatta’’nti etassa ‘‘pati attanī’’ti bhummavasena attho gahetabboti āha ‘‘attani attanī’’ti. Veditabboti vuttaṃ, kathaṃ veditabboti āha ‘‘bhāvito me’’tiādi. Tattha ‘‘me’’ti iminā ‘‘paccatta’’nti padena vuttamatthaṃ anvayato dassetvā puna byatirekena dassetuṃ ‘‘na hī’’tiādi vuttaṃ, taṃ suviññeyyameva. ‘‘Viññūhī’’ti idaṃ antogadhāvadhāraṇanti dassento ‘‘bālānaṃ pana avisayo cesā’’ti āha.
152.「有智者」即谓知者，「与真理相应者」意也。诸者终归一贯通达之明觉起，故称『贯通明觉诸法』。『彼此』是此处『自己于自身』之理，以根本为大地之义，故称「归于己身为己」。所谓应当知者，谓已生起之意等。此中『我』之言，借『彼此』之词而表法义，且转示彼此异义而言『非如是』，其义尤清。所谓「明智者」是指内在洞察力之保持，云『愚者反涉于无间隙之所』。
Evaṃ ādikalyāṇatādinā aññamaññassa anurūpadesanāya dhammassa svākkhātataṃ dassetvā idāni purimassa purimassa pacchimaṃ pacchimaṃ padaṃ kāraṇavacananti dassento ‘‘apicā’’tiādimāha. Tattha sandiṭṭhikattāti yasmā ayaṃ dhammo vuttanayena sāmaṃ daṭṭhabbo, sandiṭṭhiyā kilese viddhaṃseti, sandassanañca arahati, tasmā svākkhāto durakkhāte titthiyadhamme tadabhāvato. Iminā nayena sesapadesupi yathārahaṃ attho daṭṭhabbo.
如是，于初期善法诸相互适应之教法，既显明其正教，则其后玄远次第分别文字，表明「且有」等语。曰此乃现见法，因该法宜以共通眼力察见，故断除烦恼，现见者即阿拉汉，故正教一旦现，疑端自灭后教派即无。由此义理，余文诸句亦当以相通义理解。
§153
153.Tassevantiādīsu yaṃ vattabbaṃ, taṃ buddhānussatiyaṃ vuttanayena veditabbaṃ.
153.此类等所应述者，当以佛之忆念所说为依。
3. Saṅghānussatikathāvaṇṇanā三、僧随念论释
§154
154.Ariyasaṅghaguṇāti ārakattā kilesehi, anaye na iriyanato, aye ca iriyanato, sadevakena ca lokena ‘‘saraṇa’’nti araṇīyato ariyo ca so saṅgho ca, ariyānaṃ vā saṅgho ariyasaṅgho, tassa guṇā.
154.「圣僧团品德」者，谓由佛护持烦恼已除，若非护持者为不善；若为善者为护持已除。又以天人及世人称其为依止，彼圣及僧团即称为圣僧团，是其品德也。
§155
155. Yaṃ sammāpaṭipadaṃ paṭipanno ‘‘suṭṭhu paṭipanno’’ti vuccati. Sā ariyamaggapaṭipadā paṭipakkhadhamme anivattidhamme katvā pajahanato payojanābhāvā sayampi anivattidhammā, adhigantabbassa ca nibbānassa ekaṃsato anulomīti. Tato eva apaccanīkā, anudhammabhūtā ca, tassā ca paṭipannattā ariyasaṅgho ‘‘suppaṭipanno’’ti vuttoti dassetuṃ ‘‘suṭṭhu paṭipanno’’tiādi vuttaṃ. Tattha ‘‘anivattipaṭipada’’nti iminā ujuppaṭipattiṃ dasseti. Punappunaṃ nivattane hi sati ujuppaṭipatti na hoti. ‘‘Anulomapaṭipadaṃ apaccanīkapaṭipada’’nti iminā ñāyappaṭipattiṃ. Paṭipajjitabbassa hi nibbānassa anulomanena, apaccanīkatāya cassā ñāyato. ‘‘Dhammānudhammapaṭipada’’nti iminā sāmīcippaṭipattiṃ anucchavikabhāvadīpanato. Etena paṭhamapadassa papañcaniddeso, itarāni tīṇi padānīti dasseti. Tenāha ‘‘yasmā panā’’tiādi.
155.「所正行之正行」谓为正实修行，故称『良好实行』。此即圣道所依止法，断除其转变且舍离欲界，亦本质上断除，且于应获之涅槃一贯往顺。由此有反转之说，依法行之；因其修行之故，圣僧团名为『修行善妙』，以示良好实行之谓。此中『不反转之行』谓正直修行，频复转反则非正直行。『往顺行非反转行』示聪慧正理修止行。『依法顺法行』为正当之实修行，显其随顺正法之理。由此起首言者，为说广义，余三义句则为细节。后乃言『因有此故』等语。
Yathānusiṭṭhaṃ paṭipajjanena kiccasiddhito ariyabhāvāvahaṃ savanaṃ sakkaccasavanaṃ nāmāti vuttaṃ ‘‘sakkaccaṃ suṇantīti sāvakā’’ti, tena ariyā eva nippariyāyato satthu sāvakā nāmāti dasseti. Sīladiṭṭhisāmaññatāyāti ariyena sīlena, ariyāya ca diṭṭhiyā samānabhāvena. Ariyānañhi sīladiṭṭhiyo majjhe bhinnasuvaṇṇaṃ viya ninnānākaraṇaṃ maggenāgatattā. Tena te yattha katthaci ṭhitāpi saṃhatāva. Tenāha ‘‘saṅghātabhāvamāpanno’’ti. Māyāsāṭheyyādipāpadhammasamucchedena uju. Tato eva gomuttavaṅkābhāvena avaṅkā. Candalekhāvaṅkābhāvena akuṭilā. Naṅgalakoṭivaṅkābhāvena ajimhā. Avaṅkādibhāvena vā uju. Parisuddhaṭṭhena ariyā. Apaṇṇakabhāvena ñāyati kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo. Vaṭṭadukkhaniyyānāya anucchavikattā. Anurūpattā sāmīci opāyikātipi saṅkhaṃ samaññaṃ gatā sammāpaṭipatti, tāya samaṅgitāya suppaṭipannā ‘‘sammā paṭipajjantī’’ti katvā. Vattamānattho hi ayaṃ paṭipanna-saddo yathā ‘‘sotāpattiphalasacchikiriyāya paṭipanno’’ti (pu. pa. 206). Atītaṃ paṭipadanti yathāvuttamaggasammāpaṭipattiṃ vadati. Ubhayena ca sāmaññaniddesena, ‘‘suppaṭipannā ca suppaṭipannā ca suppaṭipannā’’ti ekasesanayena vā gahitānaṃ samūho ‘‘suppaṭipanno’’ti vuttoti dasseti.
由实际遵行而达成功德，便产生圣者的自觉状态，此谓听闻修行，称为恰当听闻，称『恰当听闻者者，是弟子』，以此称谓说明圣弟子是由师教而获得状态。所言戒律与正见的平等，是圣者用戒律与圣见相应同等的义理来说。圣者的戒律与正见如同中间无杂质的纯金，折射明净无缺，无所破损。因此，即使弟子们处于不同的地点、种种环境中，也依然坚定一致。因此说「已成团体的状态」。以除去魔惑、断除恶行如毁灭蛇蝎一样，行为是正直的。从此体现单纯流利、无曲折、无褶皱的状态。没有杂乱无章迹象，即如曲折棘刺之象而不正直。以纯净的行为表现圣者。如无可指斥之行为被称为识得、证悟涅槃，这识得即为真实通达之智。由于习已成习，状态相适合，顺畅合宜，得以圆满实行。《三摩地品》言「恰当修行者」即形容如此者。此称呼意指依循圣果实以实作之者，是对过往所修正道的描述。两者兼顾，包含共同的正确标识。并以无疑之语统一归类为『证得者』。
Evaṃ ādipadatthaniddesabhāvena itarapadānaṃ atthaṃ vatvā idāni catunnampi padānaṃ avomissakaṃ atthaṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Tattha yathānusiṭṭhanti satthārā yathā anusiṭṭhaṃ, tathā anusāsanīanurūpanti attho. Apaṇṇakapaṭipadanti avirajjhanakapaṭipadaṃ, anavajjapaṭipattinti attho. Ettha ca svākkhāte dhammavinaye apaṇṇakapaṭipadaṃ paṭipannattāti evaṃ sambandhitabbaṃ. Purimapadena sambandhe dutiyapadaṃ na vattabbaṃ siyā, nanu ca dutiyapadena sambandhepi paṭhamaṃ padaṃ na vattabbaṃ siyāti? Na tassa paṭhamaṃ apekkhitattā. Sā pana sāvakānaṃ apaṇṇakapaṭipadā yathānusiṭṭhaṃ paṭipadāti dassanatthaṃ ‘‘yathānusiṭṭhaṃ paṭipannattā’’ti vattabbaṃ . Ubhayassāpi vā suppaṭipannabhāvasādhanattā ubhayaṃ vuttaṃ. Tathā hi pi-saddena ubhayaṃ samuccinoti.
如前所述为诸正基础的根本表法，进一步说明其他要义，此处列出第四种词汇「连词」以示其义，如『亦复』『此外』等，以便解释法师所传授之理，与其教导相称。所谓无指斥之行，乃是清净无污之修行称谓，也是无过失修行之义。此处意指于已知戒律教法中实行无过失行为。初次出现的词所关联的意义不宜于第二次词义解读中重复表述，反之亦然。并非基于第一词为依赖。此正说明弟子修行无过失依照标准实行，称为「如实实行」。鉴于两者皆具足正行之条件，二者合称。以此语表述而将二者一并涵盖。
Kilesajimhavasena antadvayagāhoti sabbaso taṃ pahāya sammāpaṭipadā kāyādivaṅkappahāyinī ujuppaṭipatti hotīti āha ‘‘majjhimāya paṭipadāya…pe… ujuppaṭipanno’’ti.
因心染之深重，断二取法，即诸内外烦恼全然断除，故正行为正直，无论是身或言皆无缺失故，称为正行。于是有言『由中道实践…彼因此正行』。
Ñāyo nāma yuttappattapaṭipatti, nibbānañca, sabbasaṅkhārasamathatāya ādittaṃ celaṃ, sīsaṃ vā ajjhupekkhitvāpi paṭipajjitabbamevāti āha ‘‘ñāyo vuccati nibbāna’’nti. Nibbāyanakiriyāmukhena cettha nibbānaṃ vuttanti daṭṭhabbaṃ , maggañāṇādīhi vā ñāyati paṭivijjhīyati sacchikarīyati cāti ñāyo nibbānanti evamettha attho daṭṭhabbo.
所谓通达者，是契合恰当修行之行，涅槃是诸法皆已平伏后之清净状态，即便头颅倒转，仍可修行也即能证入，故称『通达即为涅槃』。此乃因涅槃能林证显作业通达、证悟并真实现证故，此义显然。
Guṇasambhāvanāya parehi kayiramānaṃ paccupaṭṭhānādisāmīcikammaṃ arahantīti sāmīcikammārahā.
为了培养美德，离欲保持正当关系等行为，此即阿拉汉所为之正当行为。
§156
156.Yadidanti antogadhaliṅgavacanabhedo nipātoti tassa vacanabhedena atthamāha ‘‘yā imānī’’ti. Evanti pakāratthe nipāto, iminā pakārenāti attho. Tena itarāni tīṇi yugaḷāni dassitāni hontīti āha ‘‘evaṃ cattāri purisayugaḷāni hontī’’ti. Etanti etaṃ ‘‘purisapuggalā’’ti bahuvacanavasena vuttaṃ padaṃ. Purisā ca te puggalā ca purisapuggalā. Tattha ‘‘purisā’’ti iminā paṭhamāya pakatiyā gahaṇaṃ, ‘‘puggalā’’ti pana dutiyāyapi sattasāmaññenāti evaṃ vā ettha attho daṭṭhabbo. Catunnaṃ paccayānaṃ kīdisānaṃ? Ānetvā hunitabbānanti adhikārato pākaṭoyamattho. Dātabbanti vā paccattavacanaṃ ‘‘catunnaṃ paccayāna’’nti padaṃ apekkhitvā sāmivasena pariṇāmetabbaṃ, aññathā yesaṃ kesañci catunnaṃ paccayānaṃ ‘‘āhuna’’nti samaññā siyā. Āhunaṃ arahatīti vā āhuneyyo. Sakkādīnampi vā āhavananti sakkādīhipi diyyamānaṃ dānaṃ. Yattha hutaṃ mahapphalanti yasmiṃ āvahanīyaggimhi hutaṃ dadhiādi āhuneyyaggigahapataggidakkhiṇeyyaggīsu hutato uḷāraphalanti tesaṃ brāhmaṇānaṃ laddhi. Hutanti dinnaṃ. Nikāyantareti sabbatthikavādinikāye.
156.此处说末句「为形成内部内容的词语差别而成语」，所谓语句差别的意思即是『这些』。如为表示方式，此词谓词用此意。由此，其他两个双词亦相继被标明，因此说『如此四种男众双词存在』。此为『人』的复数形式。所谓“人”指第一词之笼统涵义，“众”泛指一般七类，故此处意义如此。四个条件之因果如何？基于权威应予说明。以单复数对“因”的区别调整，以免混淆。若不然，则四件因其中任何一件带“呼唤”之意者则全称受限。呼唤也即命令或邀请。包括天帝及诸天神之邀请，亦称呼唤。举例甚多，如大得果实之事务，邀请于场所及诸宾主及向受礼奉纳等均为呼唤内容。所谓献予。又广泛见于不同教派。
Ṭhapetvā 165 teti te piyamanāpe ñātimitte apanetvā, tesaṃ adatvāti adhippāyo. Esa eso. Ekabuddhantare ca dissatīti ekasmiṃ buddhantare vītivatte dissati. Ca-saddena kadāci asaṅkhyeyyepi kappe vītivatteti dasseti. Abbokiṇṇanti paṭipakkhehi avomissaṃ, kiriyāvisesakañcetaṃ. Piyamanāpattakaradhammā nāma sīlādayo, te ariyasaṅghe suppatiṭṭhitā. Ayaṃ hettha adhippāyo – ñātimittā vippayuttā na cirasseva samāgacchanti, anavaṭṭhitā ca tesu piyamanāpatā, na evamariyasaṅgho. Tasmā saṅghova pāhuneyyoti. Pubbakāranti aggakiriyaṃ. Sabbappakārenāti ādaragāravabahumānādinā, deyyadhammassa sakkaccakaraṇādinā ca sabbena pakārena. Svāyaṃ pāhavanīya-saddo ‘‘pāhuneyyo’’ti vuccati pariyāyabhāvena.
作此设立，为一百六十五。所谓亲近如亲族及朋友，这即所谓统摄。此即此也。至于独觉佛时代，指一佛时代中，历次轮回中显现。以辅音“ca”表示，表明某时候在无数劫中循环。所谓‘阿波吉那’，则是其反义，对应某种特定行为或规定。所谓“亲近如亲属”的义理，是指戒律等品德之法，皆已在圣僧团中稳固建立。此处之统摄意指，亲属朋友分离甚速，不久便聚集，且感情亲近无间反复不变，非如圣僧团之法。故称僧团为应护者。先行者即领头责任。所谓一切缘起，即亲敬、恭敬与荣辱之多种表现，天命法则的恰当实施等，皆为一切缘起的含义。由自身自护的名义而称为“应护者”，以表其涵义。
Dakkhanti etāya sattā yathādhippetāhi sampattīhi vaḍḍhantīti dakkhiṇā. Tathābhāvakaraṇena dakkhiṇaṃ arahati. Yathā uḷārātivipuludrayalābhena visodhitaṃ nāma hoti, evaṃ dakkhiṇā vipulaphalatāyāti vuttaṃ ‘‘mahapphalakaraṇatāya visodhetī’’ti.
所谓“赐予”，谓众生依照所命的功德与财富增长，即称为赐予。以本教义令人民获得赐予如法。譬如净化因极盛暴雨而积污的河流，赐与之意亦是清净且业报丰盛，此乃“因多果清净”所表示。
Puññatthikehi añjali karaṇīyā etthāti añjalikaraṇīyo.
对于功德目的，合掌敬礼是应当作的。因此称为“敬礼之法”。
Yadipi pāḷiyaṃ ‘‘anuttara’’nti vuttaṃ. Natthi ito uttaraṃ visiṭṭhanti hi anuttaraṃ. Samampissa pana natthīti dassento ‘‘asadisa’’nti āha. Khittaṃ vuttaṃ bījaṃ mahapphalabhāvakaraṇena tāyati rakkhati, khipanti vapanti ettha bījānīti vā khettaṃ, kedārādi, khettaṃ viya khettaṃ, puññānaṃ khettaṃ puññakkhettaṃ. Sesaṃ buddhānussatiyaṃ vuttanayānusārena veditabbaṃ.
尽管巴利语言“无上”，实际上不存在超越此的卓越无上。若想表示无可匹敌，则诠释为“无比”。所说种子被喻为大果善根，能维持保护、快速生长、释放效果。此处之“种子”亦比喻田地，如“吉达拉”等田地，田地乃福业的田畴亦称为功德田。剩余则应依佛的念佛法介绍理解。
4. Sīlānussatikathāvaṇṇanā四、戒随念论释
§158
158. Aho vata sīlāni akhaṇḍāni, aho vata acchiddānīti evaṃ sabbattha yojetabbaṃ. Aho vatāti ca sambhāvane nipāto. Tenāha ‘‘akhaṇḍatādiguṇavasenā’’ti. Akhaṇḍabhāvādisampattivasenāti attho. Parassa sīlāni anussariyamānāni piyamanāpabhāvāvahanena kevalaṃ mettāya padaṭṭhānaṃ honti, na visuṃ kammaṭṭhānanti āha ‘‘attano sīlāni anussaritabbānī’’ti. Cāgādīsupi eseva nayo.
第158。诚哉不破之戒，诚哉无断割，随处皆应实行。此“诚哉”乃赋格句，以表示“具备不破等善性者”。所谓不破等功德成熟意旨。念他人戒律时，在亲情裂隙引发不和时，仅以慈爱为立足点，不作贪欲恶业之地。故示「自应遵守戒律」。포행等亦同理。
Yesanti sīlādīnaṃ. Paṭipāṭiyā samādāne samādānakkamena, ekajjhaṃ samādāne uddesakkamena sīlānaṃ ādiantaṃ veditabbaṃ. Pariyante chinnasāṭako viyāti vatthante, dasante vā chinnavatthaṃ viya, visadisūdāharaṇaṃ cetaṃ. Evaṃ sesānipi udāharaṇāni. Vinivedhavasena chinnasāṭako vinividdhasāṭako. Visabhāgavaṇṇena gāvī viyāti sambandho. Sabalarahitāni vā asabalāni. Tathā akammāsāni. Sattavidhamethunasaṃyogo heṭṭhā sīlakathāyaṃ vutto eva. Kodhūpanāhādīhīti ādi-saddena makkhapaḷāsaissāmacchariyamāyāsāṭheyyamānātimānādayo gahitā. Tāniyeva akhaṇḍādiguṇāni sīlāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ. Tato eva taṃsamaṅgīpuggalo serī sayaṃvasī bhujisso nāma hoti. Tenāha ‘‘bhujissabhāvakaraṇena bhujissānī’’ti. ‘‘Imināhaṃ sīlena devo vā bhaveyyaṃ devaññataro vā, tattha nicco dhuvo sassato’’ti, ‘‘sīlena suddhī’’ti ca evamādinā taṇhādiṭṭhīhi aparāmaṭṭhattā ayaṃ te sīlesu dosoti catūsu vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ anuddhaṃsetuṃ. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.
戒及等之道理，须从行为准则与持守、具足意向等整体中辨明。譬如终止、断绝如断开织布之物，或终止织布两端之线，即为清楚示例。此类例子说明其他残余亦如是。借由深入，像断开之布角、缺断断线等称为‘断裂’。以不中断状态作比，示范牛生理结构，非强健状态的或软弱无力的。此亦为无业状态。分七种对偶组合所述戒律，下面皆如此。色欲欲念等则以厌憎诸恶作业等词汇表示。此为戒之不散之德。戒解脱欲的执着者，由此生起解脱，由于消除覆藏之错乱而显明。由此遂成为戒之拥有者称为“持戒者”。因此赞曰“持戒者行为者”。我以此戒业，或生天或成天上者，皆永恒常住。“以戒净洁”之意，可证此戒之卓绝品质和正见清净。由此还能断疑恶见，常乃善戒者之所依止，能防诸恶。此戒有四种灾祸。因有毁灭等能见戒失而更为卓越增进。能调伏心定。可调伏而产生安稳，由此为修习定之基础与辅助。
§159
159.Sikkhāya sagāravoti sīladhanaṃ nissāya paṭiladdhasamādānattā sātisayaṃ sikkhāya sagāravo sappatisso hoti. Sabhāgavuttīti sampannasīlehi sabhāgavuttiko, tāya eva vā sikkhāya sabhāgavutti. Yo hi sikkhāgāravarahito, so tāya visabhāgavutti nāma hoti vilomanato. Yathā parehi saddhiṃ attano chiddaṃ na hoti, evaṃ dhammāmisehi paṭisantharaṇaṃ paṭisanthāro. Sikkhāya sagāravattā eva tattha appamatto hoti. Attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayanti evamādīni bhayāni imassa dūrasamussāritānīti āha ‘‘attānuvādādibhayavirahito’’ti. Sesaṃ suviññeyyameva.
159. 关于教法的精进，自持戒律的宝藏，基于所获得的正念而生起的恭敬心，称为教法的精进恭敬。具足德行者说的『恭敬』，即是具足德行者的教法恭敬，教法中的恭敬正是如此。反之，那位失去教法恭敬者，称为不具此恭敬的恶劣恭敬者。犹如自己分离不开别人，别人也无法分离自己一样，对于法中与他人相应的紧密联系，正是相应连结。仅凭教法的恭敬，此处才得以不懈努力。所谓害怕自我避免与他人避免、受罚害怕、堕入恶道害怕等诸种恐怖，这些恐怖皆因远离此恭敬而产生，因此说为『离弃自我避免等怖畏者』。剩余义理，当当细察理解即可。
5. Cāgānussatikathāvaṇṇanā五、舍随念论释
§160
160.Pakatiyāti sabhāvena. Cāgādhimuttenāti deyyadhammapariccāge yuttappayuttena tanninnena tappoṇena. Niccaṃ sadā pavattā dānasaṃvibhāgā yassa so niccapavattadānasaṃvibhāgo, tena. Idhāpi ‘‘pakatiyā’’ti ānetvā sambandhitabbaṃ. Yaṃ parassa paṭiyattaṃ diyyati, taṃ dānaṃ. Yaṃ attanā paribhuñjitabbato saṃvibhajati, so saṃvibhāgo. Ito dāni pabhutīti ito paṭṭhāya dāni ajjatagge ajjadivasaṃ ādiṃ katvā. Adatvā na bhuñjissāmīti dānasamādānaṃ katvā . Taṃdivasanti tasmiṃ bhāvanārambhadivase. Tattha nimittaṃ gaṇhitvāti tasmiṃ dāne pariccāgacetanāya pavattiākārassa sallakkhaṇavasena nimittaṃ gahetvā. Vigatamalamaccheratādiguṇavasenāti vigatāni malamaccherāni etasmāti vigatamalamacchero, cāgo, tassa bhāvo vigatamalamaccheratā. Tadādīnaṃ guṇānaṃ, sampattīnaṃ, ānisaṃsānaṃ vā vasena.
160.『施舍』意指通过集会共同完成。『放舍(慈悲)统一』，是指将可施之物以合适适当的方式给予。持恒不懈地行施舍分布，这可称为恒常行施分配。这里引出『施舍』一词，须加以联系说明。施舍即为给予他人所必需的物品。自己以此供养自己生活所需，即是分配。这里描写由此时刻起算，为今明过去当天等，立定不取以生不食，即通过施舍而舍弃取用。建立于此基础的修习开始之日。所谓确定标志，则是指在该施舍中把握放弃的意图及行持之显著特征。所谓已远离恶秽污浊等，是指已无恶秽污浊等状态，弃绝恶秽之放舍状态。此等诸性质、成就及因缘而作。
Sataṃdhammaṃ anukkamanti sādhūnaṃ bodhisattānaṃ dhammaṃ paveṇiṃ anu anu kamanto okkamanto, avokkamanto vā. Ye ime dāyakassa lābhā āyuvaṇṇasukhabalapaṭibhānādayo, piyabhāvādayo ca bhagavatā saṃvaṇṇitā pakittitā. Manussattaṃ vāti vā-saddo avuttavikappattho, tena indriyapāṭavabhāvakammassakatāñāṇādīnaṃ saṅgaho daṭṭhabbo.
一切法门循序进入，是善知识众多菩萨循步渐进或退步而离开。所有这些施主所获者，如寿命、色相、快乐、力能等，其所取悦的特质皆经世尊宣说广为传播。所谓人类，就是不断生起无尽念头的声音，即凭借感官熟练与功德增长等法应加观察。
Maccheramalenāti maccherasaṅkhātena malena. Atha vā maccherañca malañca maccheramalaṃ, tena maccherena ceva lobhādimalena cāti attho. Pajāyanavasenāti yathāsakaṃ kammanibbattanavasena. Kaṇhadhammānanti lobhādiekantakāḷakānaṃ pāpadhammānaṃ. Vigatattāti pahīnattā. Vigatamalamaccherena cetasāti itthambhūtalakkhaṇe karaṇavacanaṃ. Sotāpannassa satoti gehaṃ āvasantassa sotāpannassa samānassa. Nissayavihāranti nissāya viharitabbavihāraṃ, devasikaṃ vaḷañjanakakammaṭṭhānanti attho. Abhibhavitvāti agāraṃ āvasantānaṃ aññesaṃ uppajjanakarāgādiupakkilese abhibhuyya.
所谓恶秽污浊，是指以污浊为染污所染。又言恶秽与污浊合称恶秽污浊，由此以贪欲为染污之意。所谓随业而生，指依照行为所结结果生起。所谓黑法，指贪欲一味的恶业。所谓已断者，就是已被丢弃。所谓以断除恶秽污浊净心，就是说明清净不可破坏的特征的作用。所谓入流者，也就是字面意为居于家中修习入流者。所谓依止而住，即应依止的所在生活，谓如天界般的欣悦修行场所。所谓摄受，即摄持无家行者，克服外界诱惑之意。
Yo kiñci dentopi sāpekkhova deti, so muttacāgo na hoti, ayaṃ pana na evanti ‘‘muttacāgo’’ti vuttaṃ. Vissaṭṭhacāgoti nirapekkhapariccāgoti attho. Yathā pāṇātipātabahulo puggalo ‘‘lohitapāṇī’’ti vuccati, evaṃ dānabahulo puggalo ‘‘payatapāṇī’’ti vuttoti dassento ‘‘dātuṃ sadā dhotahatthoyevā’’ti āha. Tattha sadāti niccaṃ, abhiṇhanti attho. Pariccāgoti deyyadhammapariccāgoti adhikārato viññāyati. Yaṃ yaṃ deyyadhammaṃ pare yācanakā. Yācane yogo yācanayogo, parehi yācituṃ yuttoti attho. Yājena yuttoti dānena yutto sadā pariccajanato. Ubhayeti yathāvutte dāne, saṃvibhāge ca rato abhirato.
无论施予什么，若带有依赖执著，则称非彻底放弃；此非彻底放弃是正理中所不宣说。所谓完全放弃，即为无条件的彻底放弃。譬如多习杀生恶行者，被称为『杀血手』，同理多施舍者称『布施手』，表示其常以清净手布施。此处常指恒常、经常。『施舍』指给予应当给予之财物，权利得以识别。给予者以请求施予者之意愿为准绳，合适行施之义。所谓合适施予，就常以布施为契合施主所求。两者皆在施与分配之中欢喜喜悦。
§161
161. Yathā parisuddhasīlassa puggalassa akhaṇḍatādiguṇavasena attano sīlassa anussarantassa sīlānussatibhāvanā ijjhati, evaṃ parisuddhauḷārapariccāgassa puggalassa anupakkiliṭṭhameva attano pariccāgaṃ anussarantassa bhāvanā ijjhatīti dassetuṃ ‘‘vigatamalamaccheratādiguṇavasenā’’tiādi vuttaṃ, taṃ vuttatthameva.
161. 如同清净戒者维护自己戒律的纯净不破坏之性质，善欲修习该戒律，亦应显现。依此，比照清净无玷污之放舍者，当显现对自己放舍的期望修习，正如说『离恶秽污浊等性质』等论述，详说其义即如是。
Bhiyyosoti uparipi. Mattāya pamāṇassa mahatiyā mattāya, vipulena pamāṇenāti attho. Cāgādhimuttoti pariccāge adhimutto ninnapoṇapabbhāro. Tato eva alobhajjhāsayo katthacipi anabhisaṅgacitto. Paṭiggāhakesu mettāyanavasena pariccāgo hotīti mettāya mettābhāvanāya anulomakārī anurūpapaṭipatti. Visāradoti visado attanova guṇena katthacipi amaṅkubhūto abhibhuyya vihārī. Sesaṃ suviññeyyameva.
「更甚」者，是说更高、更广大之意。『无上的布施』即指以无悔恨心、无执着心为依归的供养，堪称无上的布施。由此生起无贪欲心，且不结缚于任何事。接受布施者因无怨念，因此以不违缘的慈心回报，即以慈悲心相应，依顺实行。『精通者』指以不染污心，勇猛胜过种种障碍而修学者。以上诸义均宜明了无误。
6. Devatānussatikathāvaṇṇanā六、天随念论注释
§162
162.Ariyamaggavasenāti ariyamaggassa adhigamavasena. Samudāgatehīti sammadeva taduppattito uddhaṃ āgatehi. Yādisā hi ariyānaṃ santāne lokiyāpi saddhādayo, na tādisā kadācipi pothujjanikā saddhādayo. Dibbantīti devā. Cattāro mahārājāno etesanti catumahārājā, te eva cātumahārājikā. Tettiṃsa sahapuññakārino tatthūpapannāti taṃsahacaritaṃ ṭhānaṃ tāvatiṃsaṃ, tannivāsinopi devā taṃsahacaraṇato eva tāvatiṃsā. Dukkhato yātā apayātāti yāmā. Tusāya pītiyā itā upagatāti tusitā. Bhogānaṃ nimmāne rati etesanti nimmānaratino. Paranimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattino. Brahmānaṃ kāyo samūho brahmakāyo, tappariyāpannatāya tattha bhavāti brahmakāyikā. Tatuttarīti tato brahmakāyikehi uttari, upari parittābhādike sandhāya vadati. Devatā sakkhiṭṭhāne ṭhapetvāti ‘‘yathārūpāya maggenāgatāya saddhāya samannāgatā, sīlena sutena cāgena paññāya samannāgatā ito cutā tattha upapannā tā devatā, mayhampi tathārūpā saddhā sīlaṃ sutaṃ cāgo paññā ca saṃvijjatī’’ti devatā sakkhiṭṭhāne ṭhapetvā sakkhiṃ otārentena viya attano saddhādiguṇā anussaritabbā.
162.『圣道具足』者，谓『圣道的修得与具现』。『起集处』者，谓诸圣道乃确切从善法善起而来，乃上重至正之义。譬如圣者世间众信诸法之起，凡夫众信则无此类。如『天人』者，此指四大天王，谓四大天王即四大王众，即四大王天。所谓『三十三多有善行者所成之处』，为声闻缘行所依故，三十三天乃缘行所住之处，居于其地者即天人，亦随其行而住三十三天。所谓『苦所行往』为夜晚；『欢喜安乐已到者』谓忉利天。所谓『以满足享乐之所』谓梵天，即为满足种种欲乐天地。谓此众生为安居住于彼欲生于他而行者，即为他缘所住。所谓『梵身』乃一集体为众体，因满足于梵身而称为梵身天。所谓『更上者』，即由梵身诸天上行而致之义。谓诸天以天神为见证，认为如来自道者所具信、戒、闻、施、慧等德业，从彼逝去而至于此，天人亦从此受用此等信、戒、律、施、慧等，应以此为准，自省其信等德业。
Yadi evaṃ sutte (a. ni. 6.10) ubhayaguṇānussaraṇaṃ vuttaṃ, taṃ kathanti anuyogaṃ manasi katvā āha ‘‘sutte panā’’tiādi. Tattha kiñcāpi vuttanti ‘‘attano ca, tāsañca devatāna’’nti ubhayaṃ samadhuraṃ viya sutte (a. ni. 6.10) kiñcāpi vuttaṃ. Atha kho taṃ ‘‘devatānaṃ saddhañca sīlañcā’’tiādivacanaṃ. Sakkhiṭṭhāne ṭhapetabbanti ‘‘vutta’’nti parato padaṃ ānetvā sambandhitabbaṃ. Kimatthaṃ pana sakkhiṭṭhāne ṭhapananti āha ‘‘devatānaṃ attano saddhādīhi samānaguṇadīpanatthanti veditabba’’nti. Kasmā pana sutte yathārutavasena atthaṃ aggahetvā evaṃ attho gayhatīti āha ‘‘aṭṭhakathāyañhī’’tiādi.
如经中（a.ni. 6.10）记载，若称持守二德，则示意于心中思惟托付，谓“即如经所言”，此类文内也提及“己及诸天持守”，二者相合，如同经中（a.ni. 6.10）亦有所说。“然后即‘诸天的信心与戒’句，置于见证处”意谓“既然称为‘所言’者，在后方应将此句连接谛听以示相关”。“以何义立于见证处”是指“此处以示，诸天以其自身信戒等相同性作为证据来昭示”，故说“经文之义，乃从论注取得，故论注方才如此释义”。
§163
163.Tasmāti yasmā aṭṭhakathāyaṃ devatā sakkhiṭṭhāne ṭhapetvā attano guṇānussaraṇaṃ daḷhaṃ katvā vuttaṃ, sīlacāgānussatīsu viya idhāpi attano guṇānussaraṇaṃ jhānuppattinimittaṃ yuttaṃ, tasmā. Pubbabhāge bhāvanārambhe. Aparabhāgeti yathā bhāventassa upacārajjhānaṃ ijjhati, tathā bhāvanākāle. Yadi attano eva idha guṇā anussaritabbā, kathamayaṃ devatānussatīti āha ‘‘devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasenā’’ti. Tena sadisakappanāya ayaṃ bhāvanā ‘‘devatānussatī’’ti vuttā, na devatānaṃ, tāsaṃ guṇānaṃ vā anussaraṇenāti dasseti. Pubbabhāge vā pavattaṃ devatāguṇānussaraṇaṃ upādāya ‘‘devatānussatī’’ti imissā samaññā veditabbā. Tathā hi vakkhati ‘‘pubbabhāge devatā ārabbha pavattacittavasenā’’ti. Sesaṃ suviññeyyameva.
第163条故谓，“因论注中于诸天见证处，坚立持念己相之陈述”，“如同善持戒与布施之忆亦赖于此，遂于此亦应坚定持念己相，对修禅那之成就具因缘相应”。“故于前半段修行初期开始阐述”，“后半段则如修行者爱护近支禅那之情，述说其修习时分”。“若在此当持念自相，为何名为‘诸天持念’”谓“名之为‘诸天持念’是因其构念似诸天持念之信戒相，表明非诸天持念，亦非持念诸天之相，仅以诸天信戒合相为比喻”之义。“于前半段起始生起诸天相持念故名”“其余部分应细知细会”。
Pakiṇṇakakathāvaṇṇanā杂说之解释
§164
164.Etāsanti etāsaṃ buddhānussatiādīnaṃ channaṃ anussatīnaṃ. Vitthāradesanāyanti vitthāravasena pavattadesanāyaṃ, mahānāmasuttaṃ (a. ni. 6.10; 11.11) sandhāya vadati. Bhagavātiādīnaṃ atthanti bhagavātiādīnaṃ padānaṃ atthaṃ. Atthavedanti vā hetuphalaṃ paṭicca uppannaṃ tuṭṭhimāha. Dhammavedanti hetuṃ paṭicca uppannaṃ tuṭṭhiṃ. ‘‘Ārakattā araha’’nti anussarantassa hi yaṃ taṃ bhagavato kilesehi ārakattaṃ, so hetu. Ñāpako cettha hetu adhippeto, na kārako, sampāpako vā. Yonena ñāyamāno arahattattho, taṃ phalaṃ. Iminā nayena sesapadesupi hetuphalavibhāgo veditabbo. Dhammānussatiādīsupi ‘‘ādimajjhapariyosānakalyāṇattā’’tiādinā, ‘‘yasmā pana sā sammāpaṭipadā’’tiādinā ca tattha tattha hetuapadeso katoyevāti. Dhammūpasaṃhitanti yathāvuttahetuhetuphalasaṅkhātaguṇūpasaṃhitaṃ. Guṇeti attano guṇe.
第164条“这些”（Etāsanti）即诸佛持念等被涵盖于“所持诸念”的范围之意。“详说传法”意为广泛宣说此义，体现在“大名经”（a.ni. 6.10; 11.11）上。“Bhagavātiādīnaṃ atthanti”谓“‘世尊’诸名的含义”，而“Atthavedanti”又为“基于因果出现之满足”，即称为义。“Dhammavedanti”是“基于因果出现之满足”，称为义。“‘Ārakattā araha’谓回忆世尊断尽一切烦恼时，是此因”。“识解此因称为方法、非作用者或污染者”。“以正见沙利子为例，其果是涅槃之乐”。“据此正理，应于余语中分别辨别因果”。“于诸法持念开始处，‘始中终优秀’等说，及‘此即正行’等，皆分别明说因果”，其“法合起”就是以因果条件所成立者。因“Guṇeti”为“自身所具品质”。
§165
165.Ariyasāvakānaññevaijjhantīti ariyasāvakānaṃ ijjhantiyevāti uttarapadāvadhāraṇaṃ daṭṭhabbaṃ, avadhāraṇañca tesaṃ sukhasiddhidassanatthaṃ. Tenāha ‘‘tesaṃ hī’’tiādi. Na puthujjanānaṃ sabbena sabbaṃ ijjhantīti. Tathā hi vakkhati ‘‘evaṃ santepī’’tiādi. Yadi evaṃ , kasmā mahānāmasuttādīsu (a. ni. 6.10; 11.11) bahūsu suttesu ariyasāvakaggahaṇaṃ katanti? Tesaṃ bahulavihāratāyāti ācariyā.
第165条“唯有圣弟子之怀贪乐”，谓圣弟子方才思乐，且该定义应明了，是为成就安乐之观故。由此，所谓“他们惟有此乐”，不包括世俗人皆普遍乐之意，故经中称“如是焉”等。“若如此，何以多处经论称说圣弟子集会？”谓这是为示现圣弟子广泛栖居之义，或导师如此说。
Nikkhantanti niggataṃ nissaṭaṃ. Muttanti vissaṭṭhaṃ. Vuṭṭhitanti apetaṃ. Sabbametaṃ vikkhambhanameva sandhāya vadati. Gedhamhāti palibodhato. Idampīti buddhānussativasena laddhaṃ upacārajjhānamāha. Ārammaṇaṃ karitvāti paccayaṃ katvā, pādakaṃ katvāti attho. Visujjhantīti paramatthavisuddhiṃ pāpuṇanti.
“Nikkhanta”意为“陷入束缚、禁锢”。“Niggata”是“紧缚、被缚”的意思。“Nissaṭa”表示“放下、弃绝”。“Muttanti”指“获得解脱”。“Vissaṭṭha”是“得到自由、解脱”的意思。“Vuṭṭhitanti”表示“放弃不再取用某物”。这些词合起来，说明一切都只不过是暂时的束缚、缚锁，最终指向解脱、放弃所有纠缠。这里讲的是所有这些概念不过是用来阐释从缠累中超脱的过程。 “Gedhamhāti”以字面理解，指的是“因理解而发觉困惑的”，指出这是学问对迷惑的识别。 “Idampīti”指“这是此即”，表示这是以“佛的教诲忆念”为基础而得的专注对境。 “Ārammaṇaṃ karitvā”解释为“依此作因缘”，“pādakaṃ kata”则是表明其用意，这里意指借由此专注为因缘或根基。 “Visujjhanti”则是指“最终达到根本清净”，也就是最高的清净境界。综合来看，此段讲解了“陷于束缚—获得解脱—放弃一切—以佛教忆念为根基，依缘修持而得专注，最终证得根本清净”的修行过程。
Sambādheti taṇhāsaṃkilesādinā sampīḷe saṃkaṭe gharāvāse. Okāsādhigamo lokuttaradhammassa adhigamāya adhigantabbaokāso. Anussatiyo eva anussatiṭṭhānāni. Visuddhidhammāti visujjhanasabhāvā, visujjhituṃ vā bhabbā. Paramatthavisuddhidhammatāyāti paramatthavisuddhiyā nibbānassa bhabbabhāvena. Upakkamenāti payogena. Pariyodapanāti visodhanā.
“Sambādheti”指“由于渴爱等烦恼的束缚而受困”。“Taṇhāsaṃkilesā”是指由渴爱与污染所聚集生成的心障碍。此时，修行者处于“Gharāvāse”，即世间的痛苦与束缚之中。 “Okāsādhigamo”是指“空间的（解脱）获得”，即未来世间超越世俗的圣法得以实现的境地。简言之，这是达到超越世间诸苦的境界的缘起。 “Anussatiyo”则是“忆念法”，指的是修习时念佛、念法、念僧等正法对象。它们是“anussatiṭṭhānāni”，即保持忆念的根本所依。 “Visuddhidhammāti”说明“清净法”的本质，是指一切使人清净、可清净的法。 “Visujjhituṃ vā bhabbā”意味着具备“能够清净自身”的性质。 “Paramatthavisuddhidhammatāyāti”即此清净法具有达致最高清净的性质，也即是涅槃的本质所具有的特质。 “Upakkamenāti”是“通过修习行为而临近”；“Pariyodapanāti”是“通过净化行为而使其完善”。总体而言，此段阐明了，由于烦恼的困扰，人们受束缚于世俗；通过忆念法修习，可接近并证得涅槃的究竟清净境界，这种清净是通过正当的修行和净化得以实现的。
§166
166.Evaṃ santepīti evaṃ mahānāmasuttādīsu anekesu suttesu ariyasāvakasseva vasena chasu anussatīsu desitāsupi. Yassānubhāvenāti yassa cittappasādassa balena. Pītiṃ paṭilabhitvāti anussavavasena buddhārammaṇaṃ pītiṃ uppādetvā.
“Evaṃ santepīti”可译为“如此称说”，指出这是对前文相同含义的重述。这里提及“mahānāmasuttādīsu”，即在《大品经》等多部经文中，也由圣弟子以“六种忆念”等多种修持法门所宣说。 “Yassānubhāvenāti”指“依靠于那种心灵安稳的力量”，说明正是因心意的宁静而生起喜悦。 “Pītiṃ paṭilabhitvā”意为“得到喜悦”，这里是依凭于忆念法而兴起的喜乐。 “Anussavavasena”指此喜悦乃是凭借回忆或忆念修习所产生。 “Buddhārammaṇaṃ pītiṃ uppādetvā”说明这喜悦是以忆念觉者为缘而发起的。综上，此段表明佛经多处都以圣弟子身份教授六种回忆法为修行法门，依借心的安定力量而得喜乐，这喜乐是由忆念佛而生起的。
Chaanussatiniddesavaṇṇanā niṭṭhitā. · 六随念阐释注释终了。
Iti sattamaparicchedavaṇṇanā. · 如是第七品注释。