Namakkāraṭīkā · Namakkāraṭīkā

785 段 · CSCD 巴利原典

Namakkāraṭīkā《礼敬疏》

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

§1

Sugatantyādivaṇṇehi , pasatthañca sukhaddadaṃ;

如世尊及诸圣者清净庄严的相状，具足美好光明，且令众生安乐满足；

Vandantānaṃ jinaṃ natvā, dhammaṃ suddhaṃ gaṇuttamaṃ.

于供养者所顶礼的那尊胜者，不仅仅是顶礼而已，乃以其法清净最胜，广为称扬；

§2

Namakkāraṃ hitatthīhi, porāṇācariyehi ca;

以为恭敬、利益之事，并为符合古代师长的教诲；

Likhitvā ṭhapitaṃ puñña, buddhiyā tena vandinaṃ.

铭刻并立于功德之处，此乃以智者之力所恭敬者；

§3

Tassatthavaṇṇanaṃ kassaṃ, gambhīratthasubodhanaṃ;

此敬礼意义当归于谁？其义深远而善巧开示；

Movipunāmena santena, sīlupetena yācito.

求于慈悲清净之圣所，因其具足戒行，故而请求所施。

§4

Vaṇṇantopi ca tassatthaṃ, taṃ taṃ aṭṭhakathādisu;

又称之者，谓其于各自诸注疏中者。

Vuttañāyena kassāmi, saddhā suṇātha sādhavo.

诸贤士，请聆听我所宣说之信解。

§5

Namanaṃ namatītī vā, namatī tena vā namo;

或谓礼敬为问候，或谓问候即为礼敬。

Tassa kāronti tāhīti, namakkāroti vuccati.

此等行使者，其名云礼敬也。

§6

Tañca buddhaghosācari, yena pubbasutaṃ kataṃ;

此者由佛音老师，以彼所闻先经所作之故。

Buddhaghosuppattiyañca, taṃ taṃ pana kathādisu.

并于佛音之出处，亦于各般说文中有所述及。

§7

Na diṭṭhaṃ katakāraṇaṃ, tasmā hitatthikehi ca;

不可凭借未曾见过的因缘，因此也不应依赖有益者。

Porāṇācariyehī ca, ṭhapitanti mayā vuttaṃ;

我曾听闻，先前的老师们也是如此确立的。

Taṃ kāraṇaṃ viññūhī ca, vicāretvā vijānitanti.

明智的人们在审察后，便确知了那因缘。

§1

Sugataṃ sugataṃ seṭṭhaṃ, kusalaṃkusalaṃ jahaṃ;

至福者、至福者，至上者、至善者，弃弃作恶的，选择善行的；

Amataṃ amataṃ santaṃ, asamaṃ asamaṃ dadaṃ.

不死的、不死的，安宁者、安宁者，赋予无上的安稳；

Saraṇaṃ saraṇaṃ lokaṃ, araṇaṃ araṇaṃ karaṃ;

庇护者、庇护者，世间、世间，护持者、护持者，实行护持。

Abhayaṃ abhayaṃ ṭhānaṃ, nāyakaṃ nāyakaṃ name.

「无畏，无畏之处，领袖，领袖，我敬礼。」

§1

1. [Ka] idāni paṭhamaṃ tāva sugatantyādīhi aṭṭhārasahi guṇehi thometvā buddhassa vanditukāmena sugatantiādi gāthādvayaṃ āraddhaṃ. Ayaṃ pana sabbapādādiyamakapathyā vattagāthāti daṭṭhabbaṃ. Taṃ pana yamakaṃ subodhālaṅkāre kiliṭṭhadosanti vuttaṃ.

首先，现今依当时第一时期佛陀等十八种殊胜功德所作颂扬，发心礼敬佛陀，开始了以“如来等”二句为内容的双句偈。而此偈被称为全足（全足指无缺漏）的双句谶语。然据明智者之辞，此类装饰称为妖妄装饰。

Vuttañhi tattha –

对此有云——

‘‘Yaṃ kiliṭṭhapadaṃ mandā, bhidheyyaṃ yamakādikaṃ;

「如若低劣虚伪之词，亦能破坏如这个双句等；

Kiliṭṭhapadadoseva, tampi anto karīyatī’’ti.

即使沾染污秽之辞，也终归毁于末尾。」

Ayaṃ panettha patītasaddaracitattāyeva pasādaguṇa saṅkhātena saddālaṅkārena saṃyuttā hoti. Tasmā taṃ yamakaṃ suvuttanti daṭṭhabbaṃ. Evaṃ parāsu yamakagāthāsu. Tena vuttaṃ punā laṅkāre –

此处所用的双句，乃为具诚敬之心而成，且以善妙辞藻装饰而成文句相联，故称此双句为善说。此理亦同适用于其它双句偈。故又有言：“……”(此处文未尽，后有褒饰词引导).

‘‘Patītasaddaracitaṃ, siliṭṭhapadasandhikaṃ;

「堕落而被轻视的，行为不正且语言支离破碎，

Pasādaguṇasaṃyuttaṃ, yamakaṃ matamedisa’’nti.

与美德相联结，双重的话语，我心里这样议论。」

Tattha sugatanti sobhanagamanattā sundaraṃ ṭhānaṃ gatattā sammā gatattā ca sugato, so hi sobhanaṃ ariyamaggena gacchatīti sugatoti vuccati, supubbo gamudhātu ta. Susaddo sobhanattho. Ariyamaggagamanena parisuddhaṃ anavajjaṃ khemaṃ disaṃ asajjamāno gatoti attho. Tañca gamanaṃ duvidhaṃ hoti kāyagamanaṃ, ñāṇagamanañcāti. Tattha bhagavato veneyyajanupasaṅkamanaṃ ekantena tesaṃ hitasukhassa nipphāda nato sobhanaṃ kāyena gamanaṃ kāyagamanaṃ nāma. Sayambhū ñāṇena pana sakalampi lokaṃ pariññābhisamayavasena parijānanato ñāṇena gamanaṃ ñāṇagamanaṃ nāma. Idha pana ñāṇagamanaṃ adhippetaṃ. Aṅguttaraṭīkāyaṃ pana ‘‘sobhanaṃ gataṃ gamanaṃ etassāti sugato’’ti vuttaṃ. Sundaraṃ ṭhānaṃ gacchatīti sugatoti ca vuccati, ārammaṇakaraṇavasena amataṃ nibbānaṃ gatoti attho. Sammā aviparītaṃ cesa gacchatīti sugatoti vuccati. Susaddo sammāsaddattho. Tena tena maggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti attho. Atha vā sammā āgacchatīti sugatoti ca vuccati, dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍā tāva samatiṃsapāramipūrikāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathañcāti ime cante anupagacchanto āgatoti attho. Taṃ sugataṃ buddhaṃ name namāmīti sambandho.

其中“善逝”者，因为其美好去处，去到美妙的境地，因此称为“善逝”，彼者乃由圣道所转至庄严的圣地。‘善逝’者，意谓前往美好净土的存在。‘声音悦耳’则表示美好之义。由圣道的前行，清净无瑕，安乐而无法被破坏的境地，以为去处。此去处有两种，一是身的去处，二是智的去处。所谓身的去处，是世尊以示现身体亲近大众，使其证得幸福安乐而禅定具足的身行；所谓智的去处，则是世尊凭借圆满智慧洞悉世间万事，故名为智的去处。此处在《增支部注》中曾说：‘善逝即这庄严的去处’。所谓去至美好境地而称之为善逝，意乃无生无灭、完美无误的究竟涅槃。善逝即是合理而不杂乱的去处。‘声音悦耳’是指正声，正语。诸行灭除，烦恼断尽，烦恼不复生起，此义也。或者亦说“正来”即称善逝，意谓自燃灯佛时代光显始，直至菩提树下菩提成就，持守正行，利益众生，使轮回苦乐终断，断除欲乐及我慢，此等德者即为“善逝”，故与之礼敬之理由此而生。

Puna sugatanti sammā gadattā sugato. So hi sammā gadati bhāsatīti sugatoti vuccati. Supubbagadadhātu bhāsāyaṃ viyattiyaṃ vācāyaṃ vā, ta, dassa to. Chasu vācāsu yuttaṭṭhāne yuttameva dvivācaṃ bhāsatīti attho. Vuttañhi majjhimapaṇṇāsapāḷiyaṃ abhayarājakumārasutte –

又“善逝”亦指正言，即正确说话者。所谓正说，乃正当话语、真实言辞。此处指在六种话语中合适位置，恰当合二者相应说话。中部长老经《无畏王子经》中云：

§1

. ‘‘Rājakumāra yaṃ tathāgato taṃ vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. 2. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā. Tampi tathāgato vācaṃ na bhāsati. 3. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatrakālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. 4. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. 5. Yampi tathāgato jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. 6. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā . Tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti.

“王子啊，那位如来若知晓恶、不真实、无益的话语，且该话语令他人不欢喜、不悦耳，彼如来绝不说此语。第二，若如来知晓真实、正确、无益的话语，且该语令他人不欢喜、不悦耳，彼如来也不说此语。第三，唯有如来知晓真实、正确、有益且令他人不欢喜、不悦耳之语时，彼时世尊智慧圆满，将为此语作解释。第四，如来知晓恶、不真实、无益且令他人欢喜悦耳之语，彼如来也不说此语。第五，如来知晓真实、正确、无益且令他人欢喜悦耳之语，彼如来也不说。第六，唯有如来知晓真实、正确、有益且令他人欢喜悦耳之语时，彼时世尊智慧圆满，将为此语作详说。”

Ettha pāḷiyaṃ panesā sukhaggahaṇatthaṃ saṅkhepena veditabbā. Kathaṃ hesā abhūtā anatthasaṃhitā appiyā vācā ca, bhūtā anatthasaṃhitā appiyā vācā ca, bhūtā attha saṃhitā appiyā vācā ca, abhūtā anatthasaṃhitā piyā vācā ca, bhūtā anatthasaṃhitā piyā vācā ca, bhūtā atthasaṃhitā piyā vācā cāti chabbidhā hotīti. Tattha acoraṃyeva coro ayantiādivasena vattabbavācā paṭhamavācā nāma. Coraṃyeva coro ayantiādivasena vattabbavācā dutiyavācā nāma. Akatapuññatāya duggato dubbaṇṇo appesakkho, idha pana ṭhatvāpi puna puññaṃ na karoti, dutiyacittavāre kathaṃ catūhi apāyehi muccissatīti evaṃ mahājanassa atthapurekkhārena dhammapurekkhārena anusāsanīpurekkhārena vattabbavācā tatiyavācā nāma. Eko dhutto āha-mayhaṃ bho mātu mayi kucchigate kapiṭṭhaphaladohaḷo ahosi. Sā aññaṃ kapiṭṭhahārakaṃ alabhamānā maṃyeva pesesi. Ahaṃ gantvā rukkhaṃ abhiruhituṃ asakkonto attanāva attānaṃ pāde gahetvā muggaraṃ viya rukkhassa upari khipiṃ. Atha sākhato sākhaṃ vicaranto phalāni gahetvā otarituṃ asakkonto gharaṃ gantvā nisseṇiṃ āharitvā oruyha mātu santike gantvā phalāni mātuyā adāsiṃ. Tāni pana mahantāni honti cāṭippa māṇāni. Tato me mātarā ekāsane nisinnāya samasaṭṭhiphalāni khāditānīti. Evamādivasena vattabbavācā catutthavācā nāma. Āmisahetu cāṭukamyatādivasena nānappakārakaṃ paresaṃ thomanā vācā ceva rājakathaṃ corakathantiādinayappavattā tiracchānakathā ca pañcamavācā nāma. Ariyasaccasannissitā dhammakathā chaṭṭhamavācā nāma. Taṃ pana vassasatampi suṇantā paṇḍitā neva tittiṃ gacchanti . Tāsu pana bhagavā tatiyachaṭṭhamā dvivācāeva bhāsati. Tasmā sappurisehi sāyeva dvivācā vattabbāti. Ayaṃ tadaṭṭhakathāyaṃ āgato saṅkhepanayo. Visuddhimagga mahāṭīkāyaṃ pana sāratthadīpanīṭīkāyañca tadaññākārena vaṇṇito. Tāsu pana taṃ oloketvā gahetabbanti. Ayaṃ panettha saṅgahagāthā –

于此处，巴利语中此六种话语为表法方便，为辨明舒适与痛苦而简略揭示。何以所谓恶、不真实、无益、令他人不悦耳之语，真实、无益、亦令人不悦耳之语，真实、有益而不悦耳之语，恶、不真实、无益却令他人悦耳之语，真实、无益且悦耳之语，以及真实、有益且悦耳的语句，共有六种之分。所谓粗鄙、盗贼、假话等为第一类话语；盗贼等行为而生者为第二类话语；由恶业所致、堕落劣境而无德、无力为善，不复造作善业，欲以解脱于四恶趣者为第三类话语。譬如有人说：“我母亲曾吃过猴子枝果，品如浆汁。”当有人掷树枝上去取果实时，我母亲就坐一旁食用六十多果。类似如此的谎言，皆属于第四类话语。因爱渴令人执著多样，骂骂咧咧、抱怨他人、胡说八道等，属于第五类话语。以圣谛教学等正法的讲说即为第六类话语。但即便听此六类话语数百年，有智慧之人亦不会执著。世尊于其中第三、六类言只说两句。因此，贤者于此应以此二句为要，故为本注释之摘录。此出自在净道大注释及义灯三重注释。听闻者应细察，方能真解。此处略录结论颂曰：

‘‘Yo bhūtamatthasaṃhītaṃ, paresamappiyā vācaṃ;

『若他人之语承载真实诸法之义，且为他人所爱；』

Bhūtamatthasahītañca, paresaṃ piyavācanti;

『既包含真实诸法之义，又为他人具慈爱之语，』

Dvivācaṃ yuttaṭṭhāneva, vadatīti sugatoti;

『二语并立适时而说，谓之善法；』

Vuccatī ca dakārassa, katvā takāraviññunā’’ti.

『且称之为正音者，是由正音知者所为。』

Seṭṭhanti guṇamahantattā pasatthataraṃ. So hi pasatthānaṃ visesena pasatthoti seṭṭhoti vuccati. Pasatthapadaṃ, visesataddhite iṭṭhapaccayo. Pasatthasaddassa so, pasatthānaṃ paccekabuddhāriyasāvakādīnaṃ sīlasamādhipaññādi guṇehi visesena pasatthoti attho. Atha vā sundare satipaṭṭhānādibhede dhamme esati gavesati esiṃ gavesinti vā seṭṭho, buddho. Supubboesa gavesane ta. Tassa raṭṭho. Susaddo sundarattho. Santehi sappurisehi esitabbo gavesitabboti vā seṭṭho. Santasaddūpapado isa gavesane ta, santasaddassa so, ikārasse, tassa ṭṭho. Santehi sappurisehi icchiyati kantiya tīti vā seṭṭho. Santasaddūpapado isu icchākantīsu ta. Atha vā santānaṃ sappurisānaṃ hitasukhaṃ icchatīti seṭṭho, buddho. Kattusādhanoyaṃ. Sundare satipaṭṭhānā dibhede dhamme eseti buddhetīti vā seṭṭho. Hetu kattusādhanoyaṃ. Supubbaesadhātu buddhiyaṃ ta. Taṃ seṭṭhaṃ.

「最胜」者，谓具极大功德且最为纯净者。此“纯净”专指依持修之特胜故称“最胜”。“纯净”之言乃依止所成愿也。对于“纯净”一词，于独觉、阿拉汉、尊者、弟子诸圣行具戒定慧等功德上特别称为纯净。又或以美妙念处等种差别法而称最胜，谓佛为最胜者。其如明净光明视察种种美善，即种极上美妙之视察。其声清雅美妙，令人悦耳。善人与圣贤相处，宜应善听、善察，以此称最胜。其清畅之声于听者生欢喜称最胜。此清妙之音乃（伊）根基。善人群体，因亲近善者而生悦喜，亦称最胜。又或言为善人群体之利益安乐而称为最胜，谓佛者。此乃断恶生善之良因。以美妙念处、差别诸法而称最胜，谓佛也。此为最上所依之因；且以智慧为最胜之根基；此即为最胜也。」

Kusalaṃkusalaṃ jahanti ettha kusalaṃ akusalaṃ jahanti padavibhāgo kātabbo. Kucchitaṃ pāpadhammaṃ salayati calayati kampeti viddhaṃsetīti kusalaṃ, catubhūmikakusalaṃ labbhati. Kupubbo saladhātu a. Tattha kāmāvacarakusalaṃ tadaṅgappahānena pāpadhammaṃ salayati calayati, mahaggata ksalaṃ vikkhambhanappahānena salayati kampeti, lokuttara kusalaṃ samucchedappahānena salayati viddhaṃsetīti attho.

所谓离弃善恶者，于善恶当分别其品类。善者谓摒斥扰乱之恶法，令其止息、静止、不动摇、清净，从而得四禅之善。恶者谓惑乱之根基也。于彼时，欲界之善，因断除欲界恶法而成；色界之大善，因断除搅乱烦累而成；出世间之善，因断除无明及烦恼而成；此理即是。

Atha vā kucchitaṃ apāyadvāraṃ salanti saṃvaranti pidahanti sādhavo etenāti kusalaṃ, karaṇasādhanoyaṃ. Idha pana jahanti vuttattā tebhūmakakusalamevādhippetaṃ. Taṃ pana anavajjasukhavipākalakkhaṇaṃ, akusalaviddhaṃsanarasaṃ, vodāna paccupaṭṭhānaṃ, iṭṭhavipākapaccupaṭṭhānaṃ vā, yonisomanasikāra padaṭṭhānaṃ. Na kusalaṃ akusalaṃ, mittapaṭipakkho amitto viya pahāyakapahātabbabhāvena kusalapaṭipakkhanti attho. Taṃ pana sāvajjadukkhavipākalakkhaṇaṃ, sāvajjāniṭṭhavipāka lakkhaṇaṃ vā, anatthajananarasaṃ, aniṭṭhavipākapaccupaṭṭhānaṃ, ayonisomanasikārapadaṭṭhānaṃ. Puññābhisaṅkhāraāneñjā bhisaṅkhārasaṅkhātaṃ kusalaṃ apuññābhisaṅkhārasaṅkhātaṃ akusalañca kusalaṃkusalaṃ. Taṃ pana padaṃ jahantipade kammaṃ.

或者有善人断除不善之入罪之门，约束、禁戒、止息不善行为，此谓此为善行、善的作为法。在此则应当舍弃之，因为据所说，这种善是属于天地世俗之善。此善乃无垢安乐之果的标志，是不善之火烧、恼怒之味、恶言相随、恶果随行的因缘，是善恶心念不善的根基。非善非不善者，不以朋友相对，非敌人般应当舍弃，而是善之所对立者。此则属凡夫苦果之标志，是凡夫恶果之征象，是无益之味，无善果随行，非善理性思惟所依据。由敬施善的生起聚集所成的是善，由非敬施而生聚成的是不善，但皆属善中之善。但此境界由舍弃故，即断灭行为。

Jahanti maggakkhaṇe samucchedappahānena phalakkhaṇe paṭippassambhanappahānena pajahantaṃ viddhaṃsentanti attho. Tañhi arahattamaggañāṇena jahati pajahati, phalañāṇena jahiṃ pajahiṃ paṭippassambhinti vā jaho, buddho. Hādhātu cāge a. Kiñcāpi panettha kusalaṃ maggena pahātabbadhamme na vuttaṃ, vaṭṭamūlabhūte avijjātaṇhādikilese pana arahattamagga ñāṇena jahite lokiyakusaluppattiyā mūlabhūtāya avijjātaṇhāya abhāvā puññābhisaṅkhāro saṃsāre puna paṭisandhiyā nibbattetuṃ na sakkoti, tasmā vaṭṭamūlabhūte kilese jahite phalūpacārena kusalampi jahitaṃ nāma hoti. Rūpaṃ bhikkhave na tumhākaṃ taṃ pajahathātiādīsu viya . Arahantena hi abhisamācārikavattaṃ katampi kusalanti na vuttaṃ, kriyāti pana vuttanti veditabbaṃ.

舍弃行为当于道现前时，是斩断舍弃的含义，舍离斩断果时至，亦是止息舍弃之义。借此阿拉汉道之智于道现前舍弃，藉果智舍弃乃至止息而舍坠，皆由佛所见。此中亦有一义，谓有些善业未于道中舍弃，因未断流轮根本烦恼之无明、贪、嗔等，以道之慧知断尽时，俗世善生由无明消失及功德聚集业力缺失，不复能于轮回中再生，因此断流根本烦恼，则世俗善业亦当断舍。伍比库！舍弃身体物质等，非舍余诸法，亦如佛言。敬行阿拉汉道者虽未曾道明为何为善，然行为则被称为善。

Vuttañhi nidānavaggasaṃyuttaṭṭhakathāyaṃ ‘‘khīṇāsavena hi kataṃ kammaṃ neva kusalaṃ hoti nākusalaṃ, avipākaṃ hutvā kriyamatte tiṭṭhatī’’ti.

此意在《缘起品相应经注》中所说：“以已断除烦恼所成之业，业既非善亦非不善，业果未现时业尚存。”

Aṅguttaraṭṭhakathāyañca ‘‘arahattamaggo ca kusalākusala kammakkhayāya saṃvattatīti evaṃ tena taṃ bhijjatī’’ti vuttaṃ.

在《增支部注释》中亦说道：“阿拉汉道是善不善业质的灭尽，因此此道与彼业相应而成。”

Tena vuttaṃ cūḷaniddesapāḷiyaṃ ‘‘arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasamanti atthaṃ gacchanti paṭippassambhantī’’ti.

还曾在《小法标巴利语》中说：“依阿拉汉道知，行为所成的心识与行业已断，名相续、形色等俱灭，止息、安稳，其义即是此。”

Amatanti maraṇavirahitaṃ. So jino hi na mato amato, maraṇadhammassa nibbattakānaṃ kilesānaṃ arahatta maggena samucchinditattā puna maraṇato virahitoti vā amato. Atha vā nibbāne ārammaṇakaraṇavasena adhigate natthi mataṃ maraṇaṃ yassa jinassāti amatoti vuccati. Jinena hi khandhamaccumāraṃ ajitopi kilesamāraṃ jayitvā tesaṃ avassaṃ jiyamānattā phalūpacārena amatoti vuccatīti veditabbaṃ.

阿摩他谓无死别离者。胜者（如来）不以无死为己见。凡堕死法中欲生之烦恼，因阿拉汉道断尽起灭，故复离死，谓无死者。或谓涅槃为安住之境，入于此境者不复有死，因此称无死。胜者已断身心之死、烦恼（如欲、嗔）、魔（心魔），于诸烦恼获胜，名为住于无死，即此义应知。

Puna amatanti amatanibbānasamannāgataṃ. Natthi mataṃ maraṇaṃ etthāti amataṃ, nibbānaṃ. Taṃ pana santilakkhaṇaṃ, accutarasaṃ, animittapaccupaṭṭhānaṃ, nissaraṇapaccupaṭṭhānaṃ vā, nibbānassa pana padaṭṭhānaṃ na labbhati.

复次，名为不死之灭者皆无死。此处无死者者，指不死、涅槃。此涅槃乃寂静、超越定性、无相止境，亦可称为解脱止境，但涅槃没有固定处所可得者。

Vuttañhi milindapañhe nāgasenattherena ‘‘na kenaci kāraṇena nibbānaṃ uppajjatī’’ti.

据说《弥兰答经》中由龙军长老所问答云：无论何因，涅槃皆不生起。

Taṃ assa atthīti amato, jino. Saddhādito ṇāti suttena assathyatthe ṇapaccayo. Saddho paññotiādīsu viya . Assa jinassa catumaggañāṇena sacchikataṃ amataṃ nibbānaṃ atthīti attho, taṃ amataṃ.

此意谓不死者即如来。根据信仰等因，不生起者非虚假。《信仰智慧》等经典中，依如来以四圣谛觉悟者之智慧，涅槃不死之意乃被证悟者，此即不死。

Santanti sabbakilesadarathehi ca vaṭṭadukkhehi ca suvūpasantaṃ. So hi buddho sabbakilesadarathavaṭṭadukkhehi samittha vūpasamitthāti santoti vuccati. Samudhātu upasame ta. Dhātvantassa lopaṃ tapaccayassantoādesaṃ katvā padasiddhi veditabbā. Saṃsāravaṭṭe darathakārakānaṃ kilesānaṃ bodhimaṇḍe arahattamaggañāṇena samucchinditattā sītibhūto santakāyacittoti vuttaṃ hoti, taṃ santaṃ.

寂静者，谓于一切烦恼及轮回之苦中得以安稳。佛即于一切烦恼及轮回苦中证得安稳，故称为寂静。欲生灭者，因有实体及灭除之条件，故依此条件方有成就，应知彼等。轮回中诸烦恼之根本，于佛地阿拉汉道慧中被截断，因而成为冷静之宁静身心，谓之寂静。

Asamanti sīlādiguṇehi kenaci puggalena asadisaṃ, so hi buddho natthi sīlādiguṇehi samo sadiso etassāti asamoti vuccati. Imasmiṃ sattaloke sīla samādhipaññādiguṇehi buddhena sadiso koci manusso vā devo vā brahmā vā natthīti attho. Bhagavato hi asīti anubyañjanapaṭimaṇḍita bāttiṃsa mahāpurisalakkhaṇehi vicitrarūpakāyo ca sabbākārehi parisuddhasīlakkhandhādiguṇa ratanasamiddho dhammakāyo ca puññamahattathāmamahatta iddhimahattayasamahattapaññāmahattādiguṇehi ca paramukkaṃsagato ca atthi, tasmā bhagavā sīlādiguṇehi kenaci asamo asadisoti vuttaṃ hoti.

不等者谓于戒及诸善根品德上，无人与之相匹敌。如佛戒及诸功德无人可比，故称不等。世间间无人与佛之戒定慧品德相等，无论人、天、梵皆无。如来以三十二大人相、各种殊胜相，乃至纯净戒慧法身及广大福德、不可思议大神通，大智慧等无上功德，故称如来于戒定慧等无不等者。

Asamaṃ dadanti lokiyadhammena asadisaṃ maggaphalanibbāna dhammaṃ veneyyānaṃ sattānaṃ desanāñāṇena dāyakaṃ. Ettha ca asamanti natthi ettha etesaṃ vā samo sadiso lokiyadhammoti asamo, maggaphalanibbānaṃ labbhati. Atha vā asamanti aññesaṃ dhammānaṃ aggabhāvato catubbidhena ariya maggena sacchikātabbaṃ nibbānaṃ vuccati. Vuttañhetaṃ bhagavatā ‘‘yāvatā bhikkhave dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī’’ti. Tassa pana padassa dadantipadena kammabhāvena sambandho. Dadātīti dado, buddho. Dādhātu a, so kenaci lokiyadhammena asamaṃ asadisaṃ maggaphalanibbānasaṅkhātaṃ lokuttaradhammaṃ mahākaruṇāppadhānena amatādhigamapaṭipattidassanena desanāñāṇena veneyyānaṃ sattānaṃ dātāti attho. Taṃ asamaṃ dadaṃ.

世间法中不等义者，谓无法与佛道涅槃及涅槃之法比拟，乃施之于欲闻经法、法悦众生者。此中不等义非于世间法中，非于诸法中有相等。涅槃由四圣谛之圣道证得。佛宣说：「诸法无论聚散，离染皆名为涅槃。」此语实由于修行果报相应。施者谓佛施予此世间法中不等、不类之殊胜涅槃，乃超世法中大慈观照，由获无生之修行证见，演说涅槃于欲闻者以施予义，此为不等。

(Kha) dutiyagāthāyaṃ pana saraṇanti sabbasattalokassa paṭisaraṇabhūto parāyaṇo leṇo tāṇoti vuttaṃ hoti. So hi buddho saranti paṭisaranti ettha sattalokāti saraṇoti vuccati. Saradhātu yu. Atha vā saranti osaranti samosaranti ettha sattalokāti saraṇoti vuccati. Saranti cintenti ettha saddhā pasannā devamanussā saraṇamidanti saraṇoti ca. Saranti paṭivijjhanti etthupagatā devamanussā saddhammanti saraṇoti ca vuccati. Sara cintāyaṃ yu. Saraṇagamanaṭṭhāne pana sarati hiṃsati bhayaṃ santāpaṃ dukkhaṃ kilesañcāti saraṇaṃ. Ratanatta yanti aṭṭhakathāsu vuttaṃ. Taṃ saraṇaṃ.

在第二颂中说到，避难者是所有众生世界的避难所，是终极的庇护与支持。这是因果所作的说法。佛确实是避难者，是返回避难的，故此处“避”谓众生世界。避者亦指诸界元素。有时说“避”，有时说“流放”与“共同流放”，这里“众生世界”谓之“避”。“避”也意为思虑（心存），此时意指信心清明的天人和人类以此为避难所，也称为避难。天人和人类当来投靠，以正法为避难所也称避难。避是所缘，避难之地是避。避难前往处即是避，避难亦生出害、恐怖、忧愁、苦与烦恼、烦恼转为避难的意思。注疏中说这是宝贵的避难，即所谓避难。

Puna saraṇaṃ lokanti sattasaṅkhārokāsasaṅkhataṃ lokaṃ sarantaṃ jānantaṃ. Ettha hi lokayati patiṭṭhayati ettha puññāpuññañca tabbipāko cāti loko, satta loko labbhati. Lokadhātu patiṭṭhāyaṃ ṇa. Lujjati palujjatīti loko, saṅkhāraloko. Lujadhātuṇa. Lokiyati vicittākārena dissatīti loko, lokiyanti patiṭṭhiyanti ettha vā jaṅgamā ca thāvarā cāti loko, cakkavāḷasaṅkhato okāsaloko labbhati. Lokadhātuṇa. Ettha ca sassato lokoti vā asassato lokoti vāti āgataṭṭhāne indriyabaddhānaṃ rūpādīnaṃ khandhānaṃ samūho santāno ca sattoyeva loko sattalokoti vacanatthena sattalokoti veditabbo. Eko loko sabbe sattā āhā raṭṭhitikāti āgataṭṭhāne indriyabaddhānaṃ vā anindriyabaddhānaṃ vā khandhānaṃ samūho santāno ca paccayehi saṅkhariyantīti saṅkhārā, saṅkhārāeva loko saṅkhāralokoti vacanatthena saṅkhāralokoti.

又说避难即诸众生因种种烦恼所成的世界之避难。众生知晓避难。所谓世界，是众生及非众生混杂的天堂。此处世界意谓其恒久存在或非恒久存在，而为诸根缚者、色等堆集、行堆集、存在体的总和，即众生世界之意。众生是一切生命在因缘之因缘造作的总和，即行，行即为世界，故称为行世界。此处行世界亦指认为由妄想所现，视其为真实，运行着的如此世界，有动有静，称为世界。以因缘堆集成诸根缚体及色及其他行，及生存于此的事物，都称为众生，即众生世界。所有众生皆在此世界，众生众生因缘造作成此世界。

‘‘Yāvatā candimasūriyā pariharanti,

“月亮和太阳持续环绕，

Disā bhanti virocamānā;

光明明亮普照四方；

Tāva sahassadhā loko,

世界由此千万存在，

Ettha te vattati vaso’’ti.

此处他们度过诸劫。”

Āgataṭṭhāne anindriyabaddhānaṃ rūpādīnaṃ samūho santāno ca avakasanti patiṭṭhahanti etthāti okāso, soyeva loko okāsalokoti vacanatthena okāsa lokoti veditabbo, taṃ lokaṃ. Sarati jānāti ajānīti vā saraṇo, buddho. Sara cintāyaṃ yu. Lokaṃ saraṇanti sambandho. Buddho pana sattalokaṃ, saṅkhāralokaṃ, okāsalokaṃ, kilesalokaṃ, bhavalokaṃ, indriya lokaṃ, khandhalokaṃ, āyatanalokaṃ dhātulokañcātiādimanekalokaṃ anāvaraṇañāṇena paṭivijjhatīti vuttaṃ hoti.

“阿伽达处”者，谓不受感官制约的色等五蕴及心所等一切集合、现象体在此处消散灭尽、止息不存。此处之“虚空”即空隙，言“空隙界”者，应以此义了知。所谓界，或谓通晓、或谓不通晓，皆称为界，世尊称之为界，而界者言诸存在之所在。界依所缘分别不同，有七种界：诸有界、行界、空隙界、烦恼界、存在界、根界、蕴界、处界、元素界等多种界，皆由不见之智通达而知悉，此为所说。

Araṇanti nikkilesaṃ, kilesasaṅkhātaraṇavirahitaṃ vā. Raṇasaddo ca kilesesu ca yuddhe cuṇṇavicuṇṇakaraṇe ca dissati. Tathā hi saraṇā dhammā araṇā dhammātiādīsu kilesesu dissati. Te hi raṇanti kandanti sattā etehīti raṇāti vuccanti.

“荒野”者，谓恒无烦恼、无烦恼所成者。战场之声，因烦恼激战，刀兵铿锵而分合相闻。正如“寄物”“荒野”等词，于烦恼分别境境中显现。彼“战”指众生悲鸣痛苦之状，是为“战”。

‘‘Dhanuggaho asadiso, rājaputto mahabbalo;

“持弓者非凡，王子大力士；

Sabbāmitte raṇaṃ katvā, saṃyamaṃ ajjhupāgamī’’ti.

遍诸诸敌发动战争，至前端意守制伏。”

Asadisajātake yuddhe dissati. Raṇaṃ katvāti hi yuddhaṃ katvā, saṃyamanti saṃyataṃ isipabbajjaṃ ajjhupāgamīti attho. Tiṇañca kaṭṭhañca raṇaṃ karonto, dhāviṃsu te aṭṭhadisā samantatoti chaddantajātake cuṇṇavicuṇṇakaraṇe dissati. Raṇaṃ karontoti hi cuṇṇaṃ vicuṇṇaṃ karonto. Teti sabbe aṭṭhasahassanāgāti attho. Idha pana kilese daṭṭhabbo. Ayaṃ panettha vacanattho. Raṇanti satte rāgādayo cuṇṇenti pīḷentīti raṇā, raṇanti sattā etehi kandanti paridevantīti vā raṇā, kilesā. Raṇadhātu sadde a. Natthi raṇā kilesā etassāti araṇoti vuccati. Jinassa kilesamārassa bodhimūle jiyamānattā raṇā kilesā na santīti attho. Taṃ araṇaṃ.

《不凡本生经》中显战事。谓战起者乃发动战争，意守制伏归心。三草三木从事战斗，横驰八方，谓《蔽荆本生经》谓刀兵铿锵之状也。意谓聚集众多八万者也。此处应见烦恼。如此文义，言“战”者，谓众生诸爱欲等烦恼，彼此纷扰与催逼为战。彼战即烦恼。战界者，声为“哀”，彼无烦恼则无此战，故名无战也。亦言：胜者于烦恼之根本觉悟菩提时，烦恼之战不再相斗，此谓无战。此即“荒野”。

Araṇaṃ karanti veneyyasantāne raṇasaṅkhatakilesassa abhāvakaraṇaṃ. Ettha ca raṇanti etaṃ yehi abhibhūtā sattā kandanti paridavanti etesaṃ rāgādīnaṃ adhivacanaṃ. Tesaṃ abhāvaṃ veneyyasantāne desanāñāṇena karoti attho. Atha vā karotīti karo, buddho. Taṃ karaṃ.

“荒野”此言者，为不生烦恼之处，令烦恼氛围不成者。此所谓“战”，谓以何物所覆灭者，悉为众生所覆灭，哀号痛苦痛楚之爱欲诸烦恼也。对此非有境界，于不生烦恼处由说法智慧令令灭除。或作灭者，为世尊作灭。此谓作灭。

Abhayanti jātibhayādīnaṃ abhāvato nibbhayaṃ. Ettha hi bhayaṃ cittutrāsabhayaṃ, ñāṇabhayaṃ, ārammaṇabhayaṃ, ottappa bhayañcāti catubbidhaṃ hoti. Tattha bhāyati cittenāti bhayaṃ, cittutrāsabhayaṃ. Ñāṇena tīretvā bhāyatīti bhayaṃ, ñāṇaṃ. Bhāyati etasmāti bhayaṃ, ārammaṇabhayaṃ. Bhāyati etena pāpatoti bhayaṃ, ottappabhayaṃ. Bhīdhātu bhaye ṇa.

无畏者，谓无生死等诸惧怖，则无怖也。此处所说之怖，有四种：心怖、智慧怖、缘起怖及羞愧怖。所谓心怖者，是心之恐惧；智慧怖者，是通过智慧超越恐惧；缘起怖者，是因缘所生之恐惧；羞愧怖者，是因愧疚生之恐惧。所谓心怖，即谓心有所畏惧；智慧怖，则谓以智慧超越怖畏；缘起怖，是谓因缘所生之畏惧；羞愧怖，是谓因恶业生之恐惧。恐怖不可畏也。

Mahāniddesapāḷiyaṃ pana āgatāni jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ, rājabhayaṃ, corabhayaṃ, aggibhayaṃ, udakabhayaṃ, attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ, ūmibhayaṃ, kumbhīḷabhayaṃ, āvaṭṭabhayaṃ, susukabhayaṃ, ājīvikabhayaṃ, asilokabhayaṃ, parisayasārajjabhayaṃ, madana bhayaṃ, duggatibhayantiādīni gahitāni. Natthi bhayāni etassāti abhayo, buddho. Tassa bhayānaṃ kāraṇa bhūtānaṃ sabbakilesānaṃ arahattamaggena samucchinditattā sabbabhayaṃ natthīti attho.

然而，长叙集（Mahāniddesa）及巴利语文献中，收录恐怖的种类，有生死恐怖、老年恐怖、疾病恐怖、死亡恐怖、王者恐怖、盗贼恐怖、火焰恐怖、水域恐怖、自身随行恐怖、他人随行恐怖、刑罚恐怖、地狱恐怖、坟墓恐怖、病患恐怖、轮回恐怖、贤圣恐怖、食物恐怖、生命恐怖、不净恐怖、群居恐怖、欲火恐怖及可怖诸惧等。世尊曰，此诸恐怖乃众生皆染世间烦恼所因，因阿拉汉果地去除故，心中诸恐悉断，因此谓凡诸恐怖皆无也。

Puna abhayaṃ ṭhānaṃ nāyakanti ettha abhayantipadaṃ ṭhānantipade visesanaṃ. Ṭhānantipadaṃ nāyakantipade kammaṃ. Bhayasaddassa attho heṭṭhā vuttoyeva. Natthi sabbabhayaṃ ettha nibbāneti abhayaṃ, nibbānaṃ. Buddhapaccekabuddha arahantā ṭhanti uppajjanti etthāti ṭhānaṃ, nibbānaṃ. Veneyyasatte netīti nāyako, buddho. Nīdhātu nayane ṇvu. So buddho bhabbe kulaputte maggādhi gamappattiyā dhammadesanāya maggaphalañāṇaṃ adhigamento nibbānaṭṭhānaṃ netīti attho, taṃ nāyakaṃ.

复次，无畏与所在二义具足时，当说有无畏处，名为地点或所在。所在与处相差，在于所在有特称，处者则为动作。恐怖一词，意已前所述。无有一切恐怖，此即涅槃，无畏即涅槃。有佛、声闻、缘觉立于此地，言涅槃所在。指启示者为所在之领导者。佛为世尊之子，已证道果，具足正法宣说无上涅槃所在，故名领导者。

Puna nāyakaṃ nameti nāyakaṃ buddhaṃ ahaṃ name namāmīti sambandho. Tattha nāyakanti veneyyasatte saṃsāraṇṇavato nibbānapāraṃ netīti nāyako, buddho. So hi yathā nāviko jane nāvāya orimatīrato pārimatīraṃ neti, evaṃ satte maggaṅganāvāya saṃsāraṇṇavato nibbāna pāraṃ neti pāpuṇetīti attho. Atha vā nāyakanti tiṇṇaṃ lokānaṃ jeṭṭhabhāvagamanattā nāyako jeṭṭha seṭṭhavuḍḍhataro. So hi jeṭṭhabhāvaṃ neti gacchati pāpuṇātīti nāyakoti vuccati. Nīdhātu gatimhi ṇvu. So pana idha loke avijjaṇḍagatānaṃ sabbapajānaṃ paṭhamataraṃ avijjaṇḍakosaṃ arahattamaggena padāletvā ariyāya jātiyā jātattā sabbasattānaṃ seṭṭhajeṭṭhavuḍḍhatarabhāvaṃ gatoti attho. Taṃ nāyakaṃ. Nameti ahaṃ tīhi dvārehi sakkaccaṃ namāmīti attho. Ettha hi vattamānamivibhattiyā kvacidhātutyādisuttena eādeso hoti. Ayaṃ panettha vāccatthādinayo. Nametipadassa ākhyātapadattā vacanattho na kātabbo. Vuttañhi saddavidūhi –

而称领导者者，谓领导者即菩提者，自称吾为领导者。领导者者，在三界中如轮渡之间者，领航之主。譬如舟师导引众人越渡彼岸，亦复如是，众生渡过烦恼轮回，达到涅槃彼岸，此意遂成。又“领导者”二义云：第一为三界众生中年龄长者，即最大者。其义为以长者为最高长壮者，领导众生。此者是在此世间无明众生中，首先由阿拉汉果断除无明，将智识宝藏开显给圣贤，令其依阿拉汉出家之出处，得以众生之最高长壮地位，此谓领导者也。所谓称名，是以三门（身口意）谨慎称礼。此语义是以律藏经文中称命不同所致。此为以上之说。所谓称名者，非谓生术用言语称敬，乃指心意恭敬之意。经中智者已言曰——

‘‘Ruḷhīkhyātaṃ nipātañcu, pasaggālapanaṃ tathā;

「老朽著名及末尾词，谦卑称呼皆如是；

Sabbanāmantimetesu, na kato viggaho chasū’’ti.

诸名称谓于此终不作讼端。」

Taṃ pana padaṃ namudhātuvattamānaamhayogaparassapadamivibhatyantaṃ ākhyātapadaṃ. Namudhātuyā vāccattho namanakriyā saṅkhāto kusalacittuppādo padhānavasena labbhati. Mivibhattiyā vāccattho tena cittuppādena upalakkhito uppāda vanto tadākāro puggalo appadhānavasena labbhati. Padasamudāyassa pana vāccattho kattukammabhāvesu kattubhūto atītādikālesu paccuppannakālabhūto dhātvattha kiriyāvisesova labbhati. Ayamettha saṅkhepo.

此处所言词句，谓之自他别立之词。所谓“自他别立”，即言与行为的合于善心所生，能以根本为基有所依止，故得此名。又所谓“自他分别”，此言依心发起而为分别，依此形态，个人凭借根本得此，即以根本为依止。词句集合之意，则为作业本质在于行为，涵盖过去与现在之时，故以元素、意义、行为特别之法得之。此乃略说。

Vitthāro panevaṃ veditabbo. Namudhātuyā vaccaṃ sugatādi buddhaguṇaṃ ārammaṇaṃ katvā vandanākārappavatto kāyavacī viññattisamuṭṭhāpako saddhācetanāpaññāpadhāno kusala cittuppādo ca dve viññattiyo asamuṭṭhāpetvā manodvāre vandanākārappavatto kusalacittuppādo ca mukhyena labbhati. Buddhaguṇānussaraṇavasena pavatto yonisomanasikā rādipurecarānucarakusalacittuppādo phalūpacārena. Diṭṭhadhammi kasamparāyikasaṅkhātaṃ pacchimapacchimaphalaṃ rogādiantarāyānaṃ abhāvañca vā saggamokkhasampattisukhañca kāraṇūpacārena, pure pure vandanā sadisyūpacārena, vandanassa nāmapaññatti ṭhānūpacārena, vatthudvārārammaṇaṃ ṭhānūpacārena, vandana guṇena lakkhitaṃ puggaladabbaṃ guṇūpacārena. Ukkaṭṭhamajjha muduttamattabhāvo guṇyūpacārena, avayavabhūtā vandanā ekadesūpacārena. Samūhabhūtā vandanā ekadesyūpacārena, pubbapubbakusalacittuppādo samīpūpacārena, pacchimapacchima kusalacittuppādo samīpyūpacārena, paṇāmakusalacittuppādabhūtānaṃ paramatthadhammānaṃ nibyāpārabhāvo taddhammūpacārena. Tesaṃ evaṃ dhammatābhāvo ataddhammūpacārena, vandanākāro abhedabhedūpacārena. Vandanasatti bhedaabhedūpacārena labbhati. Mivibhattiyā vāccaṃ taṃmukhyādīhi lakkhito kattu kriyāvisesena ca vattamānavibhattisaṅkhātena vibhattivise sena ca parassapadasaṅkhātena padavisesena ca uttamapurisa visesena ca amhayogavisesena ca sabbadhātuvisesena ca ekavacanavisesena ca paccuppannakālavisesena ca dhātvatthakriyāvisesena ca aliṅga visesena ca bhūvādigaṇa visesena ca novikaraṇavisesena ca bhāvakammakattūsukattuvisesena ca lakkhito ahaṃsaṅkhāto khandhasaṅkhato santāno appadhānena labbhati. Kriyāpadassa kriyāya padhānena vācakattā dhātvatthova padhānena labbhati. Apaccayassa vāccaṃ bhūvādigaṇajotakā rūpasiddhimattā pada siliṭṭhatā labbhati.

详细说，此“自他别立”的语词，是以世尊等诸佛之德为缘起，具备顶礼之功用，能促成长身与口意识之连结，是信心、智慧之发起与良善心生也。有二种识，即未发出与已发出，心门开时，证得顶礼之善心生。从忆念佛之德发起，善心随着勤谨用心屡次伴行，故能成熟其功用。对此理事，视如实理与随界缘起之异，前后因果之理，害病等障碍止息，天福解脱之乐亦成，皆为因缘触发。初期恭敬因缘由心持有，恭敬之名及依止处，及礼敬性质，以此分别为可见之体性。其特性依上中下、浅深程度，构成礼敬。礼敬之缘起，乃依其组成部分分合，依他对词数量与词法分合，以及词性、男体、合体等诸元素，现时因缘，元素、义项、行为特性，世间诸类别与存有等差别，而得其义。行为语类，是借行为根本的依止，以元素和义项得之。果报语类，依于世间各种存在状态，如常见之果，亦由词所成。

Atha vā yo ahaṃ namāmīti so name. Sāmaññattha viggahoyaṃ. Vāccattho pana vuttanayena veditabbo. Namanañcettha buddhassa sīlādianantaguṇesu ninnapabbhāratāvasena paṇāmakriyābhinipphādikā kusalacetanā. Sā ca vandaneyya vandanakānaṃ khettajjhāsayasampadāhi diṭṭhadhammavedanīyabhūtā yathāladdhasampattinimittakassa purimakammassa anubalappadāna vasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā pavattikāle rogādiantarāyānamappavattiṃ sādheti. Samparāye ca upapajjavedanīyabhūtā saggamokkhasampattisukhaṃ nibbattetīti.

又若有人言“我礼”者，是为名词。此义须依用法解。所谓礼，乃因对佛陀之戒律及其他无量功德之敬仰诚敬所发之良善意愿。敬礼者以恭敬为地，内涵定力广大，能成就四种心态，亦为良善心起之缘，反过来促成成就；并能断除诸障碍，如疾病等；终极成就是解脱涅槃之乐。

Ayaṃ panettha dassanatthanayo. Nametiiminā buddhassa sugatādiguṇaṃ ārabbha pavattā tividhā paṇāmakusala cetanā mukhyena dasseti. Taṃ dassanena tassā kāraṇabhūtā yonisomanasikārādayo ca catucakkasampattiñca buddhuppādanavamakhettañca pubbabhāge pavattaṃ saddhāpaññāpadhānaṃ kusalacittuppādañca phalūpacārena dīpeti. Taddīpanena tassā phalabhūtaṃ diṭṭhadhammarogādiantarāyavisosanañca saggamokkha sukhañca paṭhamakāraṇūpacārena pakāseti. Tappakāsanena buddhassa paṇāmārahabhāvaṃ dutiyakāraṇūpacārena vibhāveti . Taṃvibhāvanena vandakassa me khettaṅgatabhāvañca paṇāme tabbabhāvañca tatiyakāraṇūpacārena anubhāveti.

此为礼敬说明。以“礼”字用作词，意为由佛陀及世尊诸德唤发出的三种主要之礼敬善意。此说明因缘乃根据四次轮转因缘，以及佛教修习诸行、信慧、心生等成就，集中于被敬之佛果德之缘，由此说明将缘起产生之善心，乃由对境界境智等四种因缘发起。说明由此善意所生之果报，则断除有漏世俗病障，得天福及涅槃安乐，为其首因。此首因说明佛陀被礼敬之缘由，乃二因，故为次因。第三因乃使礼敬者感得心地及礼敬实相。

Ayaṃ panettha alaṅkāranayo. Nametivācakapadassa vāccabhūtā tividhā buddhapaṇāmakusalacetanā samaṭṭhāyī bhāvo nāma. Kasmā, sarīrattā. Atha vā tividhāya buddhapaṇā makusalacetanāya sampayutto samādhippadhāno mahā kusalacittuppādo samaṭṭhāyībhāvo nāma. Kasmā, buddhassa sugatādiguṇārammaṇe ekaggattā samāhitacittattā vā. Soyeva pana santaraso nāma. Kasmā, buddhapaṇāmacetanā kusalaṅgena akusalaṅgassa pahīnattā. Buddhantipāṭhasesa padassa vāccabhūto buddhadabbo ārammaṇavibhāvo nāma. Kasmā, tassa paṇāmakusalacittuppādassa ārammaṇapaccayena upakārattā. Buddhassa sugatantyādiguṇo uddīpanavibhāvo nāma. Kasmā, paṇāmassa kāraṇattā. Kāraṇabhūtaṃ taṃ samaṭṭhāyībhāvaṃ upādāya jānitabbo diṭṭhadhammarogā diantarāyābhāvo ca samparāye saggamokkhasukhasampatti ca ānubhāvo nāma. Kasmā, ānisaṃsaphalattā.

此为礼敬装饰说明。所谓“礼”字之词义有三重基础，是指佛陀礼敬善意的基础性因素。其一谓其源自身心。其二谓三重结合之善意心生，是对佛陀及世尊各德的专注一心所生。此即所谓“清凉滋味”。其三谓佛礼之善意对恶意之破除。又礼敬行为之根本和词义称为佛所宜得崇敬之奉献之标志。此善意因结连，便发展为佛陀诸德之缘起启发之因。其基于对礼敬之因缘，能生起利乐，证得无碍及涅槃安乐。此乃因果利害之应验也。

Tattha hi kiñcāpi ānubhāvadīpakaṃ padaṃ natthi. Kāraṇassa pana phalena vinābhāvato kāraṇassa phalaṃ viññeyyanti. Atha vā nametipadassa sāmatthiyato ānubhāvo dassitoyevāti daṭṭhabbo. Āvibhūto ussuko ca buddhapaṇāmassa ānisaṃsapajānanā mati ca alasābhāvo ca cittappasādo ca samādhityādi ca byabhicārībhāvo nāma. Lomahaṃsādibhāvo satvaṃkābhāvo nāmāti alaṅkāra nayo veditabbo. Evaṃ pacchimapacchimagāthāsūti.

然则，若无任何促成之果报，便无促成因。唯有因果有无，方可明辨彼因之果。若就礼敬言，基于其力量，能见其结果及旁生之果。其表现为佛礼之兴起，激发心所生发勤精进，心净如鹭般洁净，心静而专注。此为装饰说明。后续曰“分别彼义，随因及果，盖因缘之理，将生涅槃乐”。

Ayaṃ panettha saṅkhepayojanā. Sugataṃ sobhanagataṃ sundaranibbānaṭṭhānaṃ gataṃ vā sammā gataṃ vā, sugataṃ sammā vacanaṃ gadaṃ bhāsanaṃ, seṭṭhaṃ pasatthataraṃ satipaṭṭhānādibhede dhamme gavesantaṃ vā santehi gavesitabbaṃ vā sattānaṃ hitasukhaṃ icchitaṃ vā, kusalaṃkusalaṃ kusalaṃakusalaṃ, jahaṃ jahitaṃ, amataṃ maraṇavirahitaṃ amataṃ amatanibbānasamannā gataṃ, santaṃ kilesadarathavūpasamaṃ, asamaṃ lokiyadhammena asadisaṃ maggaphalanibbānadhammaṃ. Dadaṃ dātaṃ dāyakaṃ vā, saraṇaṃ sabbasattalokassa paṭisaraṇabhūtaṃ. Lokaṃ sattasaṅkha rokāsasaṅkhataṃ tilokaṃ, saraṇaṃ jānantaṃ, araṇaṃ nikkilesaṃ, kilesasaṅkhātaraṇavirahitaṃ vā. Araṇaṃ sattesu kilesarajassābhāvaṃ, karaṃ desanāñāṇena kataṃ, abhayaṃ nibbhayaṃ, abhayaṃ nibbhayaṭṭhānaṃ nibbānadisaṃ, nāyakaṃ satte nibbānapāraṃ nentaṃ, nāyakaṃ tilokānaṃ jeṭṭhaṃ pāmokkhaṃ buddhaṃ sakkaccaṃ tīhi dvārehi ahaṃ name namāmīti.

此处为总括结语。惟说已往善逝，往至美好果地，无论成就正觉或已成就者；善逝语美言妙音，乃最上善之言，居于正念念处诸法之分别；无论探求诸法的众生，或当探求者，均为欲求众生之利益安乐。善恶俱有，善恶兼备，善恶已舍；不死者，离死者，具无死涅槃者，清净无烦恼者；非世俗法所能及，非凡俗法所等比，具足道与果涅槃之法。作为施与者或被施者，乃是世间一切众生之所依赖的皈依。三界诸众生，由煩恼集结，生死缠缚，三界即世界，皆知皈依，皈依无烦恼，离烦恼聚集者。于众生中，皈依即烦恼尘沙之消散，以宣说禅悦智慧所成，其所成即无畏、无怖处，安乐无怖处，涅槃之境界。为众生之引导，引导渡过死岸；为三界之上首主，最大解脱者，即佛，为此三处开门，致敬称礼！

Paṭhamavandanagāthādvayavaṇṇanā samattā. · 第一礼敬二偈的解释完毕。

§2

Nayanasubhagakāyaṅgaṃ,

眼目庄严形体，

Madhuravarasaropetaṃ;

具甘露与甘露味，

Amitaguṇagaṇādhāraṃ,

以无量功德为依，

Dasabalamatulaṃ vande.

超胜十力者，恭敬礼拜。

§2

2. Evaṃ paṭhamaṃ gāthādvayena buddhassa namassitvā idāni nayanasubhagakāyaṅgantyādīhi pañcahi guṇehi thomitvā buddhaṃ vandituṃ nayanasubhagakāyaṅgantiādigāthamāha. Ayaṃ pana na na magaṇayuttattā navakkharehi lakkhitā bhujagasu sugāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘bhujagasusumatā nāmo’’ti.

二者第一偈相继正礼佛陀，后开头谓以“眼目庄严形体”等五种功德，略述敬佛法门。此语非卷某所著，乃新作利蛇偈，应视为“利蛇妙音之名”。此为流传中所说的“如蛇顶松叶”之名。

Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ nā ca dve nagaṇāmo ca magaṇo ca yadi siyā. Sā bhujagasusu gāthāti matā ñātabbāti. Tattha pana nayanasubhagakāyaṅganti sabbasattānaṃ cakkhussa sobhanaṃ gatena kāyaṅgenasamannāgataṃ. Ettha hi nayananti samavisamaṃ dassentaṃ attabhāvaṃ netīti nayanaṃ, cakkhu labbhati. Nīdhātu yu. Subhaṃ sobhanaṃ gacchatīti subhagaṃ, kāyaṅgaṃ labbhati. Subhasaddūpapado gamudhātu kvi. Kāyassa aṅgaṃ avayavaṃ kāyaṅgaṃ. Bhagavato kāyaṅgaṃ labbhati. Chaṭṭhītappurisasamāsoyaṃ. Nayanassa subhagaṃ nayanasubhagaṃ, taṃ kāyaṅgaṃ yassa buddhassāti nayanasubhaga kāyaṅgo, buddho. So hi rūpakāyassa dassanā nuttariyaguṇayogato sabbasattānaṃ pasādacakkhussa sobhanaṃ gatena dvattiṃsamahāpurisalakkhaṇehi ca asītyā nubyañjanalakkhaṇehi ca lakkhitena kāyaṅgena samannāgatoti attho.

此处所说为一由此测量的尺度。若其修行既无二者计数，亦无杂类数量，则该尺度称为蛇喻韵文。其义须知。当中所谓眼睛美好细腻之肢体者，乃诸有情眼之美好光明与形体肢体相应者。于此“眼”是指能显露自身真相的眼目，有光明能见，称为“眼”。“之界”为宝藏。具有美好光明可行之义，故谓之美好肢体，即得到美好身体。美好声响所含谓为“之界”。身体肢体即身体肢体。得此为世尊所持之肢体。此乃六十人之一，意指眼为美好即眼之美好身体，此身体即为佛。因眼见色身为形相之据，所以是诸有情心悦眼明，具光明，得此身体以二十二大人相及无垢印相具足也。

Madhuravarasaropetanti piyapemanīyauttamasaddena samannāgataṃ, so hi bhagavā madhiyati piyati pemiyati vāti madhuro. Madhadhātu uro. Vuttañhi majjhimapaṇṇāsaṭīkāyaṃ ‘‘madhuroti piyo pemanīyo apalibuddho’’ti. Atha vā madhiyati assādiyatīti madhuro, madhati sabbasattānaṃ pītiṃ undeti vaḍḍhetīti madhuro, madhadhātu unde uro. Tena vuttaṃ saddanītiyaṃ ‘‘madha unde’’ti. Varitabbo icchitabbo patthitabbo vāti varo, saro. Varadhātu icchāyaṃ a. Sarati gacchati sotaviññāṇārammaṇabhāvanti saro, saddo. Saradhātu gatiyaṃ a. Sarati gacchati suyyamānatanti vā saro, sariyati suṇiyatīti vā saro, bhagavato aṭṭhaṅgasamannāgato saddo labbhati. Upasampajjatīti upeto, upapubbaidhātu ta. Madhuro ca varo ca so saro cāti madhuravarasaro, tena upeto sampanno samannāgatoti madhuravarasaropetoti vuccati. Bhagavato pana hadaya vatthuno suvisuddhattā pittasemhādīhi apalibuddhattā deva manussehi madhurena piyena manāpiyena varena icchitapatthi tena aṭṭhaṅgasamannāgatena sarena saddena upeto sampanno samannāgatoti vuttaṃ hoti.

所谓具甜美情趣及可爱悦意、至上音声者，是世尊能以甜美、喜悦、慈爱之情感而表达，称为甜美。所谓甜之界为胸。经中有所云，‘甜者是喜爱、慈爱，非糊涂’。又或说为中流，甜美能够接引、引导众生，令其生喜悦，增加欢喜，故谓甜美。甜之界为中心之肺部。故而有言与声相关的「甜」即声之甜美。应欲、应希、应取谓为应。欲界为欲求之心。行进、运行谓为行。此音声依识所缘而起，谓为『应』即声。行、活动谓为声之韵律。世尊具有八支完备之声，得此声。由具备八支上乘之声而成称为“圆满”，故号甜美应声。世尊心脏清净不昧，诸天人众以甜美及喜爱相待，称其声为八支完备而圆满的声音。

Ettha ca kiñcāpi saropetanti sāmaññavasena vuttaṃ, bhagavato saro pana visaṭṭho ca, viññeyyo, mañju, savanīyo, bindu, avisārī, gambhīro, ninnādi cāti visesena aṭṭhaṅgasamannāgatoti attho daṭṭhabbo. Vuttañhi majjhima paṇṇāse brahmāyusutte ‘‘aṭṭhaṅgasamannāgato kho panassa gotamassa mukhato ghoso niccharati visaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādi ca. Yathāparisaṃ kho pana so bhavaṃ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso na niccharatī’’ti.

又谓声具何种八支之总称？依通论，世尊之声清晰，堪称、宜闻、聚合、细滴、流转、沉稳、通透、无响。其中八支具足，应知差别。汉译中称半中五十经中有言，尊者世尊口中流出声响清晰、堪称、宜闻、聚合、细滴、流转、沉稳、通透。彼声随世尊而溢出，不由外人集聚。

Tassāṭṭhakathāyaṃ pana visaṭṭhoti siniddho apalibuddho. Viññeyyoti viññāpanīyo pākaṭo. Visaṭṭhattāyeva cesa viññeyyo hoti. Mañjūti madhuro. Savanīyoti sotasukho, madhurattāyeva cesa savanīyo hoti. Bindūti sampiṇḍito. Avisārīti avisaṭo. Binduttāyeva cesa avisārī hoti. Gambhīroti gambhīrasamuṭṭhito. Ninnādīti ninnadavā. Gambhīrattāyeva cesa ninnādi hoti. Yathāparisanti cakkavāḷapariyantāpi ekabaddhaṃ parisaṃ viññāpeti. Bahiddhāti aṅgulimattampi parisato bahiddhā na gacchati. Kasmā. So evarūpo madhurasaro akāraṇā mā nassīti. Iti bhagavato ghoso parisāya mattakeneva caratīti vaṇṇitoti. Abhidhānappadīpikāyañca vuttā saṅgahagāthā –

对此注疏中“清晰”即清楚；“堪称”为应称之意，即显著。此声之清晰即因具显著特质而可称之。甜美为温和可爱；宜闻者为顺耳悦听，其温和亦即“宜闻”。聚合意为合成团聚；流转为不间断。沉稳谓沉静；无响意为无扰动。犹如众会于一方聚集会通，不从外散布。故说此甜美之声非无缘生，如此声声连绵，以世尊教法为修习中心成长而成。此义亦见于《辞汇灯》并有聚集咏曰——

‘‘Visaṭṭhamañjuviññeyyā, savanīyāvisārino;

“清晰、温和、堪称，宜闻、流转、无扰；

Bindugambhīraninnādi, tyevamaṭṭhaṅgiko saro’’ti.

细滴、沉稳、无响者，正是此八支之圆满声音。”

Yathā hi brahmuno saro pittasemhehi apalibuddhattā visuddho madhuro hoti. Yathā ca sīhabyagghādīhi vāḷamigehi anubandhā dhāvantā khuddakamigā karavīkasakuṇassa vikūjamānaṃ saddaṃ sutvā sarassa madhurattā maraṇabhayaṃ hitvā adhāvitvā ukkhittapādaṃ anikkhipitvā tiṭṭhantā suṇanti, evaṃ karavīkassa saddo dhammatābhāvena madhuro piyo manāpo hoti. Evaṃ bhagavatā kataṃ kammaṃ vatthuṃ sodheti, vatthussa suddhattā pittasemhehi ca apalibuddhattā bhagavato nābhito samuṭṭhahanto saropi aṭṭhaṅgasamannāgato suvisuddho atimadhuro atipiyo atimanāpo hoti. Sā panesā hīnūpamā hoti, bhagavato hi saro tehi saddehi satabhāgena sahassabhāgena atimadhuro atipiyo atimanāpo hoti, tathā hi dhammāso karañño asandhimittā devī karavīkasakuṇassa madhurasaddaṃ sutvā cintesi ‘‘imassa tiracchānassa madhuro saddo, ko nāma sabbaññutañāṇasiriṃ pattassa bhagavato atimadhuro saddo’’ti, pītiṃ uppādetvā taṃ pītiṃ avijahitvā sattahi jaṅghasatehi saddhiṃ sotāpattiphale patiṭṭhāti, tasmā bhagavato madhuravarasaropetanti thometīti.

譬如说，婆罗门之池水中，若无污秽而清净纯洁，水质甘甜可口。又譬如狮子、虎、熊等野兽与林中禽兽奔走时，听闻树木枝叶被踏断的声音，心中甘甜、放下死的恐惧，收回跳跃的脚步而站立听之。如此，鹳鸟发出的声音，因具足法之本质，甘甜可爱令人欢喜。世尊所作的业因缘，若经察知其缘，因缘纯净且无染污，世尊自身随缘清净无染，且具足八正道，极其纯净，极为甘甜，极其受爱，极为令人欢喜。而此甘甜无不足可比，因世尊之声闻法音，多达百倍千倍，极为甘甜极受喜爱。正如法中所言，贤劫诸善护持者闻鹳鸟的甘甜声音而思惟：“此畜生中甘甜之声，谁能与世尊这位得圆满彻知者的法音甘甜相比？”心生欢喜，舍弃欢喜，同七十三条腿齐肩听闻后，得入初果涅槃定，故称世尊之法音为“极为甘甜”的至尊之音。

Amitaguṇagaṇādhāranti aparimiṇitabbasīlādiguṇasamūhānaṃ patiṭṭhānabhūtaṃ. Ettha ca samitoti parimiṇitabboti mito, mādhātu parimāṇe ta, na mito amito. Guṇoti sīlādayo dhammā. Te hi guṇenti taṃsamaṅgīpuggalaṃ pakāsentīti guṇāti vuccanti. Guṇadhātu pakāsane a. Maṇisāramañjūsāṭīkāyaṃ pana ‘‘guṇanti attano ādhāraṃ pākaṭaṃ karontīti guṇā’’ti vuttaṃ.

所谓“无量功德聚主”，者是指无量无边的持戒等福德法门之根基所在。此中“无限”是指不应限定的范围，“有限”是有限度的，不是无限。功德是持戒等诸法。诸法即功德，彰显能令圆满之圣人显现，因此称之为功德。关于“功德之根基”之释，如《宝石集注》云：“所谓功德，即显明其自己所依止的根基。”

Saddanītidhātumālāyañca ‘‘guṇa āmantane, guṇoti sīlādayo dhammā, kenaṭṭhena te guṇā, goṇāpiyati āmantāpiyati attani patiṭṭhito puggalo daṭṭhuṃ sotuṃ pūjituñca icchantehi janehīti guṇo. Ettha kiñcāpi sīlādi dhammānaṃ āmantāpanaṃ natthi, tathāpi taṃhetu āmantanaṃ nimantanañca teyeva karonti nāmāti evaṃ vuttaṃ. Aññe pana guñjante abyayante iti guṇāti atthaṃ vadanti. Tadanurūpaṃ pana dhātusaddaṃna passāma . Guṇa āmantane icceva passāma. Vicāretvā gahetabba’’nti vuttaṃ. Amito guṇo amitaguṇo, tesaṃ gaṇo samūho amitaguṇagaṇo, tesaṃ. Ādhārati tiṭṭhati etthāti amitaguṇagaṇādhāro, jino labbhati. So pana samuddodakaṃ nāḷipattena aparimitaṃ viya kenaci aparimitānaṃ sīlādiguṇasamūhānaṃ ādhāro patiṭṭhānabhūtoti attho.

《声音理法颂》中说：“功德的开示，功德者是指持戒等法，何以为功德？因为功德庄严、唤起欢喜之根基，立于自身，受众生见闻、礼敬。虽无持戒之法开示，然基于此，仍有呼唤及启示之功德，故名功德。有人说功德无常、变乱，此义成立。我们应当如此视察觉知。故此说‘无量功德’即指无边无际的诸持戒等福德之集合，乃其根基所在，圣者所得。譬如海水浩瀚无边，犹如某种无边无际的持戒等诸法之根基。此即其义。”

Dasabalanti aññehi asādhāraṇaṃ tathāgatadasabalasampannaṃ. Ettha hi balanti kehici viruddhehi kāraṇe hi balanti na kampenti thirantīti balaṃ, dasa balāni yassa soti dasabalo, buddho. Taṃ pana duvidhaṃ hoti tathā gatassa dasabalaṃ kāyadasabalañca, ñāṇadasabalañcāti. Tesu hi kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –

所谓“十力”，就是他人非难不了且不起动摇之不凡力量，已具足十种力量者，则得佛谓之十力。这十力有二种，即如来的十力包括“身力”、“断尽十恶”、“断尽分别”等十种力量。其中“身力”可由佛经中根据手足形迹察知。据古语说：

‘‘Kāḷā vakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

“黑兽白斑似江水，斑斓色彩淡褐深；

Gandha maṅgalahemañca, uposathaṃ chaddantime dasā’’ti.

香气吉祥庆祝日，守斋日为十称。”

Imāni hi dasa hatthikulāni. Tattha kāḷāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakahatthino. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. Yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. Yaṃ dasannaṃ hemavatānaṃ, taṃ uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa, nārāyanasaṅghātabalantipi idameva vuccati. Tadetaṃ pakatihatthīnaṃ gaṇanāya hatthikoṭisahassānaṃ . Purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tathāgatassa kāyabalaṃ hoti. Idaṃ pana tāsu tāsu pāḷīsu na āgataṃ. Aṭṭhakathāsuyeva āgataṃ. Tena vuttaṃ dasaka nipāta aṅguttaraṭīkāyaṃ ‘‘dasa balañāṇaṃ pana pāḷiyaṃ āgatameva. Na kāyabalaṃ viya aṭṭha kathārūḷhamevāti adhippāyo’’ti. Ettha ca nārāyana saṅghāta balanti ettha nārā vuccanti rasmiyo, tā bahū nānāvidhā ito uppajjantīti nārāyanaṃ, vajiraṃ. Tasmā nārāyanasaṅghāta balanti vajirasaṅghātabalanti atthoti.

这些确实是十个象群。其中所谓黑象，是指显现的黑色象群。当说十个男人的身体力量者，是指一只黑象的力量；当说十个黑象的力量，是指一条恒河象群的力量；当说十个恒河象的力量，是指一只灰白象的力量；当说十个灰白象的力量，是指一只铜色象的力量；当说十个铜色象的力量，是指一只红色象的力量；当说十个红色象的力量，是指一只香象的力量；当说十个香象的力量，是指一只吉祥象的力量；当说十个吉祥象的力量，是指一只喜马拉雅象的力量；当说十个喜马拉雅象的力量，是指一节戒期的力量；当说十个戒期的力量，是指一只象蓋的力量；当说十个象蓋的力量，是指一位如来的力量。即便是如来所具有的强大僧团力量也可如此称呼。这是对显现象群的计算，象群总数有数以万计。若计男人之力，则为十个男人众多倍的力量。这便是如来的身体力量。然而，这仅在这十个群体的巴利文中出现，原文并未出现于经文。仅有于注疏中出现。故此，注疏中说，十力的名称是在增支部注疏中出现的：“十种力量之名已经来到巴利文中，但并非身体力量，而是一种八论中深奥之说”这是统摄之旨。这里所说的‘如来的僧团力量’中的‘如来’指的是光束，‘僧团’指的是集合各种差别光束，从而产生多种多样的光线。因此称为‘如来的光束集合力量’亦即‘金刚僧团力量’意思。因此，‘如来金刚僧团力量’指的是金刚所聚合的力量。

Ñāṇadasabalaṃ pana vibhaṅgapāḷiyañca mūlapaṇṇāse mahā sīhanādasutte dasakanipātaaṅguttarapāḷiyañca vitthārena āgatameva. Sukhaggahaṇatthaṃ pana saṅkhepena dassayissāmi. Seyyathidaṃ. Ṭhānāṭṭhānañāṇañca, kammasamādānānaṃ vipākañāṇaṃ, sabbatthagāminipaṭipadāñāṇaṃ, anekadhātu nānādhātu loka ñāṇaṃ, sattānaṃ nānādhimuttikataṃ ñāṇaṃ, parasattānaṃ parapuggalānaṃ indriyaparopariyattiñāṇaṃ, jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ ñāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapātaṃ ñāṇaṃ, āsavānaṃ khayañāṇañcāti. Ayaṃ pana kamo abhidhammavibhaṅgapāḷiyaṃ āgatakkamo.

‘十种智慧力量’则出现在分部和根本部分，即大狮子吼经和十卷增支部中，详细地叙述了这些智慧力量。为了方便理解，我略加简述。包括：对场所的知识、对业缘果报的认识、对无所不在行持之道的认识、对各种界土差别界土的知识、对众生各异觉醒之知识、对他人众生众生慧根差异的认知、对禅定解脱三定状态及其附属烦恼、受用之生起等知识、对前生回忆之知识、对众生生死轮回落户之知识，以及对烦恼灭断之知识。这些智慧力量属于阿毗达摩分部中之根本部分。

Cutūpapātañāṇaṭṭhāne pana mūlapaṇṇāsapāḷiyaṃ mahāsīhanādasutte ca dasakanipātaaṅguttarapāḷiyaṃ dibbacakkhuñāṇaṃ āgataṃ. Atthato pana dibbacakkhuñāṇena cutūpapātassa passitattā sadisamevāti. Tattha hi ṭhānāṭṭhānañāṇanti kāraṇākāraṇaṃ yathābhūtaṃ jānanañāṇaṃ. Kāraṇañhi yasmā tattha phalaṃ tiṭṭhati tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. Kammasamādānānaṃ vipākañāṇanti samādiyitvā katānaṃ atītānāgata paccuppannānaṃ kusalākusalakammānaṃ sugatiduggatipaṭisandhisaṅkhātaṃ vipākaṃ nibbānaphalañca yathābhūtaṃ pajānanañāṇaṃ. Sabbattha gāminipaṭipadaṃ ñāṇanti sabbagatigāminiñca paṭipadaṃ maggaṃ yathābhūtaṃ pajānanañāṇaṃ. Tattha ca paṭipadanti paṭipajjati pāpuṇāti etenāti paṭipadaṃ, maggaṃ. Gatigāmininti nirayādipañcagatigāminiṃ. Agatigāmininti nibbānagāminiṃ. Vuttañhi ‘‘nibbānañcāhaṃ sāriputta pajānāmi nibbānagāminiñca paṭipada’’nti.

关于‘生死落户之知识所在’，则出现在根本部分五十卷大狮子吼经和十卷增支部中，称为天眼慧知识。根本部分的天眼慧，因其能洞悉生死轮回的实相，所以说其视力相等。所谓对场所之知识，是对缘起之因果真实观察的认知。因有因，果而立；故称场所。所谓业果知识，是对修行所得之过去、现在、未来的善恶业及其归宿、苦乐、涅槃果报如实认知。无所不至行持认识，是对普遍通达之道理之实相觉知。所谓行持即为实践、成就、得证。所谓归宿有五，即地狱等五趣，称为‘有归宿者’；‘无归宿者’指涅槃者。经典云：“我，沙利子，了知涅槃，并了知通往涅槃之道。”

Anekadhātunānādhātulokaṃ ñāṇanti ettha aneka dhātūti cakkhudhātuādīhi kāmadhātūhi vā bahudhātuṃ. Nānādhātūti tāsaṃyeva dhātūnaṃ vilakkhaṇattā visadisa sabhāvattā nānāppakāradhātuṃ. Lokanti khandhāyatana dhātulokaṃ. Ñāṇanti yathābhūtaṃ pajānanañāṇaṃ. Sattānaṃ adhimuttikataṃ ñāṇanti sattānaṃ hīnādīhi adhimuttīhi nānādhimuttikabhāvaṃ yathābhūtaṃ pajānanañāṇaṃ. Parasattānaṃ parapuggalānaṃ indriyaparopariyattiñāṇanti ettha parasattānanti padhānasattānaṃ. Parapuggalānanti tato paresaṃ hīnasattānaṃ. Ekatthameva vā etaṃ padadvayaṃ veneyyavasena dvedhā vuttaṃ. Indriyaparopariyattiñāṇanti saddhādīnaṃ indriyānaṃ parabhāvaṃ vaḍḍhañca aparabhāvaṃ hāniñca yathābhūtaṃ pajānanañāṇaṃ.

关于‘多界差别界土之知识’，指的是以色识等眼根为首，或感官根对诸多界土的识别。差别界土之知识，是指同种界土间因质性、特性不同而有所划分的各差别界。界土即蕴、处、界等。‘识众生觉醒之知识’义指识众生按根基高下具有差异的觉知。‘他方众生不同个体对次第根本感官的认识’指非我方主体众生的感官优势、劣势、损害等的实相认知。‘感官优势、劣势及损害之知识’指对信解等感官能力的增长、损减及其实相的了知。

Jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ ñāṇanti ettha jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ, rūpī rūpāni passatītiādīnaṃ aṭṭhannaṃ vimokkhānaṃ, savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ, paṭhamajjhāna samāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. Saṃkilesanti hānabhāgiyadhammaṃ. Vodānanti visesabhāgiyadhammaṃ. Vuṭṭhānanti yena kāraṇena jhānādīhi vuṭṭhahanti, taṃ kāraṇaṃ. Ñāṇanti yathābhūtaṃ pajānanañāṇaṃ. Pubbenivāsānussatiñāṇanti pubbe nivutthakkhandhānussaraṇasaṅkhātaṃ pajānanañāṇaṃ. Sattānaṃ cutūpapātaṃ ñāṇanti sattānaṃ cutiñca upapātañca pajānanaṃ dibbacakkhuñāṇaṃ. Āsavānaṃ khayañāṇanti kāmāsavādīnaṃ khayasaṅkhātaṃ āsavanirodhaṃ nibbānaṃ yathābhūtaṃ pajānana ñāṇanti . Imāni pana ñāṇāni aññehi asādhāraṇāni tathāgatassa dasabalañāṇānīti daṭṭhabbāni.

‘禅定解脱三定及其混杂、特异、显现之知识’，其中禅定解脱三定包括初始四禅之形式、八种解脱、三种止观定，是初禅中等九种次第入定。‘混杂’指伤害部分，‘特异’指善巧部分，‘显现’指由禅定等起的显现。‘知识’是指依实相的了知。‘前生回忆之知识’则是对已灭去的业力现象之回忆认知。‘众生生死转退之知识’指对众生死及其生死往还如实认知。‘烦恼灭断知识’，是对欲等烦恼灭度的了解，即涅槃境界的了知。这些智慧知识是如来十智慧力量中非常独特者，必须特别了知。

Honti cettha –

这里说——

‘‘Ṭhānāṭṭhānaṃ vipākañca, ñāṇaṃ paṭipadaṃ ñāṇaṃ;

「所处之地与其相应果报，知识以及修行之进步，皆属此中」

Anekadhātulokañca, sattānaṃ adhimuttikaṃ. [sā panesā setavavipulāgāthāti daṭṭhabbā;]

「多界众生及其至上状态，皆须如是观察并亲证。（此为白色且广大的歌颂，应予体证）」

Indriyaparāparañca, jhānādinaṃ saṃkilesaṃ;

「对根尘界之过度执着，以及禅定等所生之杂染皆须了知」

Vodānaṃ vuṭṭhānaṃ ñāṇaṃ, pubbenivāsānussatiṃ;

「明了呼吸起伏之理，及自身过去世之忆念」

Sattānaṃ cutūpapātaṃ, āsavakkhayaṃ ñāṇanti;

「了知众生生死轮回之起止，及烦恼染污之断灭」

Dasimāni buddhassa cā, sādhāraṇāni ñāṇānī’’ti. [sā panesā sāmaññagāthāti daṭṭhabbā;]

「此乃佛陀所说十种普遍之知识」（此为白色且普遍的歌颂，应予体证）

Nanu dasabalañāṇaṃ nāma pāṭiyekkaṃ natthi, sabbaññutañāṇameva hoti, atha kasmā taṃ ñāṇaṃ dasabhedena vuttanti. Vuccate. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutañāṇaṃ, dasabalañhi sakasakakiccameva jānāti. Sabbaññutañāṇaṃ pana tampi tato avasesampi pajānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti. Dutiyaṃ kammantara vipākantarameva. Tatiyaṃ kammaparicchedameva. Catutthaṃ dhātu nānattakāraṇameva. Pañcamaṃ sattānaṃ ajjhāsayādhimuttimeva. Chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva. Sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva. Aṭṭhamaṃ pubbe nivutthakhandhasantatimeva. Navamaṃ sattānaṃ cutipaṭisandhimeva. Dasamaṃ saccaparicchedameva. Sabbaññutañāṇaṃ pana etehi jānitabbañca tato uttariñca pajānāti. Etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti. Iddhi hutvā vikubbituṃ na sakkoti. Maggo hutvā kilese khepetuṃ na sakkoti. Evaṃ tesaṃ ñāṇadvayānaṃ visesoti. Taṃ pana idha ñāṇadvayaṃ adhippetanti.

难道十种力量的知识只有一种、只有一面吗？并非如此，只有通达的知识得以称为十种力量知识。那么为何这知识被说为十种不同的呢？解释曰：十种力量知识实为诸知识之另一种表现，十种力量知识确为共同相应而活动的。即便是通达的知识，也从其次第部分中得以分别理解。十种力量中，第一者是对因缘之所作所不作知晓；第二者为业与果报之分别；第三者为业之划分定义；第四者为元素差异之了知；第五者为众生心所依止的登顶；第六者为六根感受之灵敏变化；第七为与禅定等合一，及其杂染之知晓；第八为对过去流转蕴续之知；第九为众生死后续生的了知；第十为事实之划分。通达知识由此诸项得以了知，且自此之上更得深解。然而这些知识所需的功用却并非全能。他们未能仅以禅定完成欲望放弃，未能仅以神通成就诡变，未能仅以圣道灭除污染。此中知识二分法尤为明显，统摄为此二者。

Atulanti sīlādīhi guṇehi kenaci puggalena asadisaṃ. Ayaṃ panettha vacanattho. Tulanaṃ ummānaṃ tulā, tula sadisyaṃ. Saddanītiyañhi ‘‘tula ummāne’’ti vuttaṃ. Atha vā tuliyati pamiyati etāyāti tulā, pakatitulā. Tulā viyāti tulā, ñāṇaṃ. Tāya sammito tulo. Sammita taddhite apaccayo. Tulasadisañāṇena sammito puggalo. Na tulo atulo. Kammadhārayamissakatappurisa samāsoyaṃ. Sīlādiguṇehi kenaci puggalena asadiso bhagavā labbhati. Atha vā natthi tulo sadiso puggalo etassāti atulo, bhagavā. Atagguṇasaṃviññāṇoyaṃ bahubbīhi. Sīlādiguṇehi kenaci asadiso aggapuggaloti attho. Sadevake loke aggapuggalabhāvato. Yathāha ‘‘yāvatā bhikkhave sattā apadā vā dvipadā vā catuppadā vā, tathāgato tesaṃ aggamakkhāyati, virāgo seṭṭho dhammānaṃ dvipadānañca cakkhumā’’ti. Taṃ atulaṃ buddhanti sambandho. Vandeti buddhassa nayanasubhagakāyaṅgādiguṇaṃ anussaritvā tīhi dvārehi sakkaccaṃ ahaṃ vandāmīti attho. Ettha ca mivibhattiyā mahāvisayasuttena ekārā desoti daṭṭhabbo. Vandanā pana tividhā hoti kāyavacīmanovandanāvasenāti. Yathāha ‘‘tisso imā bhikkhave vandanā. Katamā tisso. Kāyena vandati, vācāya vandati, manasā vandatī’’ti.

凭借德行等优良品质无人能比拟。这是此处语义所在。相较为高低之例，称权衡器为“天平”，以“同重”表明等量，是为“天平”。以“天平”喻知见，谓是平等、可靠的知识。由此形成公正的衡量标准。若以德行等品质无人能比，则谓是佛陀觉者的尊贵，乃最上之人。反之如无可匹敌之人，则谓是佛陀不为比拟者。此可理解为持德等具殊胜资质的上等人。佛陀因此为世间同类之极尊者。如经典所说：“所有众生，无论四足两足，皆以如来为首；如来无为，最清净法，是诸法之眼。”此乃无可匹敌者之意。佛陀受到尊敬，是因其拥有美妙身体、绝佳相好与圆满德行。敬礼佛陀有三种：身敬、语敬、意敬；如经典云：“诸比库啊，敬礼有三，身以恭敬，语以恭敬，心以恭敬。”

Tattha yoniso manasikāracittaṃ paccupaṭṭhāpetvā jāṇudvayakapparadvayanalāṭasaṅkhātāni pañca aṅgāni bhūmiyaṃ patiṭṭhāpetvā vandaneyyānaṃ abhimukhaṃ nipatanto kāyena vandati nāma. Yaṃ sandhāya ‘‘pañcapatiṭṭhitena vanditvā’’ti aṭṭha kathādīsu vuttaṃ. Buddhaguṇapadāni vācāya pavattento vācāya vandati nāma. Vipassissa namatthu, sikhissāpi namatthu, vessa bhussa namatthu, kakusandhassa namatthu, koṇāgamanassa namatthu , kassapassa namatthu, aṅgīrassassa namatthu tyādīsupi vācāvandanāyeva. Buddhādi guṇāni anussaranto manasā vandati nāmāti.

此处说明敬礼的方式。观察用心专注，于心中培养敬礼之意，身心立定后乃向尊者叩身敬拜，这谓以身敬。经典记载“以五种方式敬拜五位”，即出于恭敬肉身，归于净土。以言语颂扬佛陀功德者谓语敬。如称颂世尊、沙利子、摩嘎剌那、咖萨巴等诸尊，皆以语言表达敬礼。以心念念世尊功德谓心敬。以念佛圣德为敬礼，常存此心即为意敬，即心敬。故敬礼亦分三门：身、语、意敬。

Ayaṃ panettha saṅkhepayojanā. Nayanasubhagakāyaṅgaṃ sabbasattānaṃ cakkhussa sobhanaṃ gatena kāyaṅgena samannāgataṃ, madhuravarasaropetaṃ piyapemanīyena assādi yena uttamasaddena samannāgataṃ, amitaguṇagaṇādhāraṃ aparimiṇitabbasīlādiguṇasamūhānaṃ patiṭṭhānabhūtaṃ, dasabalaṃ anaññasādhāraṇena tathāgatassa kāyañāṇadasa balena samannāgataṃ, atulaṃ sīlādiguṇehi kenaci asadisaṃ buddhaṃ tīhi dvārehi sakkaccaṃ ahaṃ vande vandāmīti.

此为简略概述。其义为：以美妙眼睛与身体为器，具妙音声与慈爱，住持无数功德资粮，以十种力量相摄，身、口、意三门皆具德行无人可比者，故敬礼此佛。

Dutiyavandanagāthāvaṇṇanā samattā. · 第二礼敬偈的解释完毕。

§3

Yo buddho dhitimāññadhārako,

那位具有坚定毅力之佛，

Saṃsāre anubhosi kāyikaṃ;

亲历轮回身体的苦难；

Dukkhaṃ cetasikañca lokato,

于世间身心痛苦之处，

Taṃ vande naradeva maṅgalaṃ.

我敬礼如同众生之福田者。

§3

3. Evaṃ tatiyagāthāya buddhassa vanditvā idāni samādhi ādīhi catūhi guṇehi thomitvā vanditukāmo yo buddho dhitimāññadhārako tiādigāthamāha. Ayaṃ pana masajagaṇa garuyuttattā dasakkharehi lakkhitā suddhavirā jitagāthāti daṭṭhabbā. Vuttañhi vuttodaye-msājgā suddhavirā jitaṃ matanti. Tassattho. Yassaṃ paṭipādaṃ msā masagaṇā ca jgā jagaṇagarukā ca ce siyyuṃ, taṃ vuttaṃ suddhavirājitanti mataṃ ñātabbanti. Dhitimā aññadhārako yo buddho lokato saṃsāre kāyikaṃ dukkhañca cetasikaṃ dukkhañca anubhosi naradevamaṅgalaṃ, taṃ buddhaṃ ahaṃ vandeti sambandho.

第三偈云：唯有敬礼佛陀，乃能现持止四正定具诸功德，欲礼敬者。谓佛者，为坚志承持者，如是偈言：此为众生内心坚固力量，十字清净，胜拔众诗篇者，当详观之。已有言说曰，清净胜拔者为胜利者。今当知者，实践法者与众生，若共成就众生坚固者，则谓为清净胜拔。佛为坚志承持者，于世人间轮回中，身心诸苦悉觉受，故我以众生福田敬礼斯佛，此情绪关系所致。

Tattha hi yoti aniyamaniddeso. Yo yādisoti attho. Tassa ca aniyamavācaka sabbanāmapadattā vacanattho na kātabbo. Tassa pana ya oti padavibhāgo kātabbo. Tesu ca yasaddassa vāccaṃ aniyamo buddhadabbo appadhānena labbhati, tassa yādisayuttajaccanāmagottasīlavihārī gocarasaṅkhātaṃ aniyamasāmaññākārattaguṇameva padhānena labbhati. Paṭhamāsivibhattiyā kāriyabhūtassa okārassa vāccaṃ pakatūpanissayasaṅkhātaṃ kattukārakekavacanasaṅkhyaṃ labbhati. Atha vā sabbanāmabhāvaṃ yāti gacchatīti yo, aniyamavācakabhāvaṃ yāti gacchatīti vā yo, sabbanāma bhāvena yāti pavattatīti vā yo, sabbanāmabhāvena yātabbo ñātabboti vā yo, yātabbo ñātabbo etena vā aniyamatthoti yo.

此中“yoti”为不定量词，指“任何”或“各类”之义。此类不定词不应以全名称称解释其褒义，须以名称构成部分详解其意义。其语音不规则者难以直接得佛法所称，其义以“坚志伴随名号、出家戒者、行为习尚”等所约定，共为不规则状态一类。于首尾相承之言辞中，声调及谓语构成统一表达；或谓全体名称状态变化，或谓不规则表达，或谓全称状态运行，或谓全称状态知晓之理，因之而标定为“不规则义”之范畴。

Tenāhu porāṇā –

如古语所云——

‘‘Nānākāraṇaṃ paṭicca, dhātupaccayaviggahaṃ;

“因多因缘而起，乃界缘起法义；

Cintakānaṃ pabhāvova, padhānaṃ hoti cintane’’ti.

「思维者之本质，实为思维活动本身。」

Buddhoti paṭividdhacatusaccadhammo. Ayaṃ panettha vacanattho. Bujjhati cattāri saccānīti buddho, bhagavā. Suddhakattusādhanoyaṃ. Budhadhātu ta. Bodhetā pajāyāti vā buddho, hetu kattusādhanoyaṃ. Aññesaṃ cattāri saccāni bodhetīti attho. Atha vā anaññabodhito hutvā savāsanāya sammohaniddāya bujjhati jāgarotīti buddho, dinakarakiraṇa samāgamena paramarucirasirīsobhaggappattiyā vikasitamiva padumaṃ aggamaggañāṇasamāgamena aparimitaguṇagaṇālaṅkata sabbaññutañāṇappattiyā bujjhati vikasatīti vā buddho, nibbāna saṅkhātaṃ ekāyanamaggaṃ bujjhati gacchatīti vā buddho. Budhasaddo hi ñāṇādīsu catūsvatthesu vattati.

「佛」为四圣谛真理的称谓。在此语意中，此言谓世尊是『觉知四圣谛』者。佛者，指觉悟者、世尊也。是清净真实之四圣谛修习成就者，谓佛陀果位也。或谓觉者，则因修习觉知四圣谛之缘故为觉，谓觉者。谓觉他人四圣谛，亦是佛之义。或谓未觉他人时已觉，故于教法中烦恼沉眠而觉醒，称为佛；或谓如太阳光辉相会，莲花般盛开光华，有最高觉知之会，不可限量功德资具，得最具智慧；如是盛起，谓觉；或谓觉知涅槃此唯一正道，谓佛。佛名即于四圣谛等智慧中得现。

Tena vuttaṃ –

因此称曰——

‘‘Ñāṇe vikasane ceva, gamane cāpi jāgare;

「于智慧生长时，行时及觉醒时，

Catūsvetesu atthesu, budhasaddo pavattatī’’ti.

四圣谛诸义中，佛名行于世间。」

Atha vā sabbañeyyadhamme bujjhati jānātīti buddho, pārami bhāvitāya paññāya sabbe saṅkhatāsaṅkhatadhamme bujjhati abujjhi bujjhissatīti vā buddho, sammāsambuddho vata so bhagavāti adhigatañāṇaguṇavisesehi bujjhitabboti vā buddho, bhagavatā bujjhitabbaṃ ñātabbanti buddhaṃ. Kiṃ taṃ, sabbaññuta ñāṇaṃ, tadassatthīti buddho, bhagavā. Atthato pana pāramitā bhāvito sayambhūñāṇena saha vāsanāya vihataviddhasta niravasesakleso mahākaruṇāsabbaññutañāṇādiapari meyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha ‘‘buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva’’nti.

或谓于一切可知法中皆觉知德，亦谓佛。以至于波罗蜜多修习之智慧，通达一切有为无为法，知、未知、将知皆悉觉，则称为佛。正遍觉者，实则诸所成就之智慧资具，应称佛，世尊。谓应以所成智慧理知世尊为佛。何以故？如是拥有无量智慧。此身具足如此智慧，故名佛。正如言：「何谓佛？即是世尊，具足自觉，不拘前世所行诸法，通达真实真理，并得究竟智慧，亦具威力。」

Ettha ca buddho nāma sabbaññubuddha, paccekabuddha, catusaccabuddha, suta buddhavasena catubbidho hoti. Tattha kappasatasahassādhikāni cattāri asaṅkhyeyyāni samatiṃsapāramiyo pūretvā sambodhippatto sabbaññubuddho nāma. Kappasatasahassādhikāni dve asaṅkhyeyyāni pāramiyo pūretvā sayambhūpatto paccekabuddho nāma. Avasesā khīṇāsavā catusaccabuddho nāma. Bahussuto sutabuddho nāma. Idha pana sabbaññubuddho adhippeto.

这里所谓佛，有全知佛、辟支佛、四谛佛、闻佛四种。全知佛是指历经百千劫及无量无数世劫，满具通达相续功德，成就正觉的佛；辟支佛则是在数百千劫及两无数劫期间，满具通达功德，证得自觉的佛；四谛佛是指已断尽余结的佛；闻佛是经常善闻教法的佛。此处所说的佛是指全知佛。

Dhitimāññadhārakoti ettha dhitimā aññadhārakoti padacchedo kātabbo. Dhitimāti samādhivanto, sampayutta dhamme ekārammaṇe dhāretīti dhiti, samādhi. Dhādhātuti. Ākārassa ikārādeso. Dhiyati ṭhapeti ekārammaṇe sampayuttadhammeti dhiti, cittena yogeneveso ekā rammaṇe patiṭṭhāpanavasena cittassa ārammaṇe niccalabhāvena patiṭṭhāpetīti attho. Dhiti assa atthīti dhitimā, buddho. So hi yathā mahāmeru catūhi disāhi bhusaṃ āgatehi vātehi na samiñjati, evaṃ paṭipakkhehi micchāvāda vātehi ca iṭṭhāniṭṭhārammaṇehi ca lābhālābha yasāyasa nindā pasaṃsa sukhadukkhasaṅkhātehi lokadhammehi ca na samiñjati, samādhivantoyeva hotīti vuttaṃ hoti.

所谓坚固保持者，须对坚固保持者加以区分说明。坚固即指专注、相应法具足、专意持守，谓持有所依，监护实相、如理安住，心意相应，固定不动。坚固的意蕴即是此义，如同大须弥山四面板结，在风吹来时不动，修行者亦如是，于善法与恶法、喜欢与不喜欢的对象，称誉与谤骂的世间法中安住不动，唯有专注者能成此。

Aññadhārakoti arahattaphalahārako. Vimuttisaṅkhātaṃ arahattaphalasetacchattaṃ dhārento vā. Jānāti paṭhama maggena diṭṭhasaccassa āmariyādaṃ anatikkamitvā vāti aññaṃ, arahattaphalaṃ. Āpubbañādhātu kvi. Āsaddo mariyādattho. Saṃyogaparattā ākārassa rasso, taṃ dhāretīti aññadhārako. Aññasaddūpapadadharadhātu ṇvu. Saṃsāreti khandhadhātuāyatanānaṃ abbocchinnaṃ pavattamāne saṃsāravaṭṭe.

所谓坚固保持者，即持有阿拉汉果慧的者。于解脱成就的阿拉汉果慧具足坚固，知晓圣道第一谛已超越一切无余尊敬，为阿拉汉果实。外在元素为何？即是感官所受根本。持守此果慧者即谓坚固保持者。外在声音为感官之所缘，属触界，乃生灭不息，烦恼轮回所转之处。

Vuttañhi aṭṭhakathāyaṃ –

论书中曾说过——

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

“五蕴及四大诸根；

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti.

生灭流转的世间即称为轮回。”

Khandhadhātuāyatanānaṃ aññamaññasambandhena saṃpunappunaṃ sarati gacchati pavattatīti saṃsāro. Saṃpubbasaradhātu gatimhi ṇa. Atha vā khandhāyatanadhātuyo saṃ abbocchinnaṃ saranti gacchanti pavattanti etthāti saṃsāroti vacanattho kātabbo, tasmiṃ. Anubhosīti anupunappunaṃ abhuñji, avedayīti attho. Kāyikanti kāye sarīre pavattaṃ kāyikaṃ. Cetasikanti cetasi pavattaṃ cetasikaṃ. Taṃ pana padadvayaṃ dukkhantipade visesanaṃ. Dukkhanti vaṭṭadukkhaṃ. Dukkhanaṃ dukkhaṃ, atha vā dukkhayatīti dukkhaṃ, dukkhadhātu a. Idaṃ pana nibbacanaṃ kāritavasena vuttaṃ. Yassa uppajjati, taṃ dukkhitaṃ karotīti vuttaṃ hoti. Lokatoti sattalokahetu. Lokiyanti pavattanti ettha puññāpuññāni tabbipāko cāti loko. Lokadhātu ṇa. Atha vā kusalādīni lāti gaṇhātīti loko. Lādhātu okapaccayo. Satta lokova labbhati. Dhitimā aññadhārako yo buddho saṃsāravaṭṭe nimuggānaṃ sattānamanudayāya saṃsāravaṭṭadukkhato pamocetukāmo kappasatasahassādhikāni cattāri asaṅkhyeyyāni atidukkarāni samatiṃsapāramiyo pañca mahā pariccāge ca karonto sattalokahetu kāyikaṃ cetasikaṃ saṃsāravaṭṭadukkhaṃ anubhavasīti vuttaṃ hoti. Tanti tādisaṃ buddhaṃ. Vandeti vandāmi.

蕴、界、处彼此相互联系，周而复始地运动流转，这便是轮回。轮回的流转是从前行界（初行界）展开的。或说，蕴、处、界三者互相依止而不间断地流转运动，这便是轮回的意思。于此，『anubhosi（寡享）』者，谓不完全的反复享受；『avedayi（感受）』者，指其理义。所谓『kāyika（身法）』者，是于身体上流转的身；『cetasika（心法）』者，是于心上流转的心。此二词合而言之，是为了说明痛苦的特点。痛苦者，谓轮回之苦。痛苦者，折磨之苦；亦可说为造成痛苦者，即痛苦之界。此说为灭尽的语义。所谓『生起者，令彼苦也』，此有据可循。所谓『世』者，是有众生依止之世界。所谓『世间』者，是乐、苦果报所流转的处。所谓『界』，是说善恶之所依。善等果处谓为界。共依而成，所以界可得。此有七界。世尊乃智慧广大之持者，欲令众生断尽轮回之苦，度脱生死之流转，长期四百亿劫，历经无数极难修行，完成十种无量无边大布施等五大功德，乃称为世间诸界的主宰。世间之身与心，乃轮回流转之苦，众生皆由此受此苦。此乃如是佛的开示。我礼敬该佛。

Naradevamaṅgalanti naradevānaṃ maṅgalabhūtaṃ. Ayaṃ panettha vacanatto. Nirayaṃ neti pāpuṇātīti naro, manusso. Nidhātu pāpunane aro. Ariyamanusso pana bhūtapubbagatika nayena naro nāmāti. Atha vā seṭṭhabhāvaṃ netīti naro, uttamaṃ pabbajjaṃ netīti attho. Vimānavatthuaṭṭhakathāyaṃ pana jeṭṭhabhāvaṃ netīti naro. Puttabhātubhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ pituṭṭhāne tiṭṭhati, pageva bhattubhūto itarāsanti vuttaṃ. Visuddhimaggamahāṭīkāyaṃ pana naratīti naro, puriso. Yathā hi paṭhamapakatibhūto satto itarāya pakatiyā seṭṭhaṭṭhena puriucce ṭhāne seti pavattatīti purisoti vuccati, evaṃ nayanaṭṭhena naroti vuccati. Puttabhātu bhūtopi hi puggalo mātujeṭṭhabhaginīnaṃ pituṭhāne tiṭṭhati. Pageva itarā itarāsanti vuttaṃ. Tasmā idha pana naranti sāmaññena vuttampi visesena purisanaranti viññāyati padhānanayena gahaṇassa yuttattā. Dibbanti kāmaguṇa jhānābhiññācittissariyādīhi kīḷantīti devā. Divudhātu ṇa. Atha vā sarīrālaṅkārajutiyā dibbantīti devā. Devā ca nāma tividhā honti sammutidevā, upapattidevā, visuddhidevā cāti. Tattha mahāsammatakālato paṭṭhāya lokena devāti sammatattā rājāno deviyo rājakumārā ca sammutidevā nāma. Devaloke upapannā upapattidevā nāma. Buddhapaccekabuddhakhīṇāsavā visuddhidevā nāma. Idha pana upapattidevā adhippetā.

『人天吉祥』者，即诸人天之福祉。这里用词即此义。所谓『非地狱』者，谓得果非堕地狱之人，即为人。『界』谓人界。圣人谓为非前生凡夫之人。或说『最高出家境界』为人界。天界文句中称为『资长地』即人界。子侄堂上常住者为人，此为人界之称谓。清净道大疏亦称人者谓男子。如初出离，即有尊贵之意。人字亦同于此。如人居高处於众地，谓供养尊敬，故称人。子侄斯处住者，称为人，其余分别谓为他。由此，人具有一般意义及特别称为男子之辨，故此处说『人』。天子则谓以感官欢趣、禅定、神通等戏弄者称为天。天界分三：约定天、感生天、清净天。约定天有大时代起，世尊被尊称为天，亦为王、天王、太子。感生天为天界众生，称为感生天。佛、辟支佛、阿拉汉成就涅槃者为清净天。此处作感生天之解释。

Maṅgalanti maṅgalabhūtaṃ. Tantipade visesanaṃ. Maṅganti vaḍḍhenti sabbasampattīhi sattānaṃ etenāti maṅgalo, buddho. Maṅgala dhātu vaḍḍhane alo. Atha vā maṅgaṃ vuccati pāpaṃ, taṃ veneyyānaṃ desanāya lunāti chindatīti maṅgalo, buddho. Maṅgasaddūpapadaludhātu kvi. Narā ca devā ca naradevā, tesaṃ maṅgalo naradevamaṅgalo, buddho. So pana manussadevabrahmānaṃ pūjanīyattā ca saṅkhe, cakkaṃ, puṇṇakumbho, garā, sirī, setacchattaṃ, aṅkuso, dhajaṃ, sovattikañcāti aṭṭhahi lokiyamaṅgalehi seṭṭhattā uttamattā ca maṅgalo nāmāti vuccati, tasmā buddhassa naradevamaṅgalanti thometīti adhippāyoti.

『吉祥』者，谓一切众生随缘增长所成者，佛名之曰吉祥。吉祥界即增长之界。或说『吉祥』谓恶业之语，欲由诤论断除，佛亦称此为吉祥。吉祥之声及心构成为此。如人天诸天称谓之『人天吉祥』，佛称此。诸人天与梵天众受敬礼。八种世间吉祥中，车、宝瓶、鹿、旗、伞、钩、旗帜、神鸟，乃世间吉祥之最上、最高者，佛故称为人天吉祥，意为顶礼。

Ayaṃ panettha saṅkhepayojanā. Dhitimā samādhivanto aññadhārako arahattaphaladhārako arahattaphalase tacchattaṃ dhārento vā, yo yādiso buddho, saṃsāre saṃsāravaṭṭe, kāyikaṃ kāye pavattaṃ dukkhañca vaṭṭadukkhañca cetasi pavattaṃ dukkhañca vaṭṭadukkhañca, lokato lokahetu, anubhosi punappunaṃ abhavasi avedayi, naradevamaṅgalaṃ naradevānaṃ maṅgalabhūtaṃ, taṃ tādisaṃ buddhaṃ ahaṃ vande vandāmīti.

此处为总说。世尊乃智慧广大者，又有正念、定力，与他分别者，是阿拉汉果位持有者，或称世尊，处于轮回流转中，身法、心法流转痛苦及轮回之苦，世间之缘起缘果，反复无常之苦，及人天吉祥，人天福祉。如斯佛者，吾今礼敬顶礼。

Tatiyavandanagāthāvaṇṇanā samattā. · 第三礼敬偈的解释完毕。

§4

Bāttiṃsatilakkhaṇacitradehaṃ,

三十二相之身，

Dehajjutiniggatapajjalantaṃ;

于身端黄燃眩，

Paññādhitisīlaguṇoghavindaṃ,

具有智慧、定力、戒律、功德和威仪的顶尖者，

Vande munimantimajātiyuttaṃ.

我礼敬这位出世间的圣者，具足崇高的智慧和觉悟。

§4

4. Evaṃ tatiyagāthāya buddhassa natvā idāni bāttiṃsatilakkhaṇacitradehantyādīhi chahi guṇehi thomitvā munino vanditukāmo bāttiṃsati lakkhaṇa citra deha ntyādigāthamāha. Ayaṃ pana ta ja ja gaṇa garudvaya yuttattā ekādasakkharehi lakkhitā upaṭṭhitā gāthāti daṭṭhabbā. Vuttañhi vuttodaye tjā jgā garunāyamupaṭṭhitā sā’’ti. Tassattho. Yassaṃ paṭipādaṃ tjā tajagaṇā ca jgājagaṇagarū ca garunā pādantagarunā ce yuttā, sā ayaṃ gāthā upaṭṭhitā nāmāti. Ettha ca eka garuke satipi dvigarukepi lakkhaṇasamānattā upaṭṭhitā gāthā nāmāti daṭṭhabbā. Tattha bāttiṃsati lakkhaṇa citra dehanti dvattiṃsamahāpurisalakkhaṇehi vicitraṃ sarīravantaṃ. Ettha ca dvīhi adhikaṃ tiṃsaṃ bāttiṃsati. Dvisaddassa bādeso. Lakkhiyati lakkhitabbaṃ buddhasarīraṃ etenāti lakkhaṇaṃ. Dihati upacayati vaḍḍhati vā ettha kusalā kusalanti dehaṃ, sarīraṃ. Dihadhātu upacaye vaḍḍhane vā ṇa. Bāttiṃsati mahāpurisalakkhaṇehi citraṃ vicitraṃ dehaṃ sarīraṃ yassa soti bāttiṃsatilakkhaṇacitradeho, muni labbhati.

第四。于是于第三偈颂称颂佛陀后，今复因三十二相彩身等六种品质赞叹尊者愿敬礼此具三十二相的彩色殊胜肉身。此偈连结以十一字韵成，表现为加二维威猛结合的组合。其义是，足、步、尊严组及威猛之相俱足，此偈因而被呈现称为“佑足威壮偈”。其中，一个威猛标识相当于三，而两个则相当于六，故其为加二维标记偈。现见此三十二种异彩殊胜的人形特征构成美妙奇特身躯，故称为三十二相。且其多于三十二，实有三十四，为音韵所限。此三十二相即为佛陀肉身之标志。其“标志”者，谓应识别、应记忆者，指佛之肉身。若此肉身增长或发展，谓行善善行身得增长。若以增长、生长谓之身体、肉身。此三十二大人分别异彩显著之身形，此即得尊者三十二彩身特点。

Idaṃ panettha dvattiṃsamahāpurisalakkhaṇasarūpassa saṅkhepa dassanaṃ. Suppatiṭṭhitapādo ca, āyatapaṇhi, dīghaṅguli, muduta luṇahatthapādo, jālahatthapādo, ussaṅkhapādo, eṇijaṅgho, ṭhitakova anonamanto ubhohi pāṇitalehi jāṇu kāni parimasati parimajjati, kosohitavatthaguyho, suvaṇṇa vaṇṇo kañcanasannibhattaco, sukhumacchavī, ekekalomo, uddhaggalomo, brahmujugatto, sattussado, sīhapubbaddha kāyo, citantaraṃso, nigrodhaparimaṇḍalo, samavaṭṭakkhandho, rasaggarasī, sīhahanu, cattālīsadanto, samadanto, aviraḷadanto, susukkadāṭho, pahūtajivho, brahmassaro karavīkabhāṇi, atinīlanetto, gopakhumo, uṇṇā bhamu kantare jāto, uṇhīsasīso cāti dvattiṃsavidhāni honti mahāpurisalakkhaṇāni.

此为此处对此三十二大人相形之简略示现。其分别为：坚而稳固的脚掌、腿部延长、柔软光滑的脚掌、坚硬有力的手掌、宽阔的掌背、凸起的膝盖部位，膝盖两侧被五指环绕所覆盖，膝盖关节处得以清理护理，皮毛光滑好比金色，细腻且光泽艳丽，肌毛各自分明且密布，且微微卷起，具梳理之状；头发如天梭般被束缚盘绕，声音清晰有力，身体宽广且有如狮子之强壮，皮肤色泽如常青树的叶冠，身躯匀称圆满，精纯坚韧如玉华凝脂；四十八颗牙齿齐备整齐，咬合均等，牙齿洁白无斑，舌头柔软灵活，额头宽广如梵天的光明，鼻梁挺拔，眉毛浓密黑润，头发如毛虫般卷曲，染色深蓝且环绕成螺旋；有如梵天的威严，体生七个响声，狮爪般的强健前臂，身体宽厚且健壮，体如常青树之冠，身体柔软且皮肤坚韧；犹如莲华般被包围，体格圆满，皮肤光滑细腻，长舌灵活，眉毛为乌黑而明亮，目光柔和清澈。此十二至三十二处种种善相悉具，谓之三十二大人之特征。

Tena vuttaṃ pātheyyavagge lakkhaṇasutte ‘‘katamāni tāni bhikkhave dvattiṃsamahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dve gatiyo bhavanti, anaññā. Sace agāraṃ ajjhāvasati rājā hoti cakkavatti…pe… sace khopana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammā sambuddho loke vivaṭacchado 1. idha bhikkhave mahā puriso suppatiṭṭhitapādo hoti. Yampi bhikkhave mahā puriso suppatiṭṭhitapādo hoti. Idampi bhikkhave mahā purisassa mahāpurisalakkhaṇaṃ bhavati 2. puna caparaṃ bhikkhave mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbā kāraparipūrāni. Idampi bhikkhave mahāpurisassa mahāpurisa lakkhaṇaṃ bhavati 3. puna caparaṃ bhikkhave mahāpuriso āyatapaṇhī hoti 4. dīghaṅgulī hoti 5. mudutaluṇa hatthapādo hoti 6. jālahatthapādo hoti 7. ussaṅkhapādo hoti 8. eṇijaṅgho hoti 9. ṭhitakova anonamanto ubhohi pāṇitalehi jāṇukāni parimasati parimajjati 10. kosohitavatthaguyho hoti 11. suvaṇṇavaṇṇo kañcanasannibhattaco 12. sukhumacchavī hoti sukhumattā chaviyā rajojallaṃ kāye na upalimpati 13. ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni 14. uddhaggalomo hoti. Uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalā vattāni padakkhiṇāvattakajātāni 15. brahmujugatto hoti 16. sattussado hoti 17. sīhapubbaddha kāyo hoti 18. citantaraṃso hoti 19. nigrodhaparimaṇḍalo hoti, yāvatakvassa byāmo, tāva takvassa kāyo 20. samavaṭṭakkhandho hoti 21. rasagga saggī hoti 22. sīhahanu hoti 23. cattālīsadanto hoti 24. samadanto hoti 25. aviraḷadanto hoti 26. susukkadāṭho hoti 27. pahūtajivho hoti 28. brahmassaro hoti karavīkabhāṇi 29. atinīlanetto hoti 30. gopakhumo hoti 31. uṇṇā bhamukantare jātā hoti odātā mudutūla sannibhā. Yampi bhikkhave mahāpurisassa uṇṇā bhamukantare jātā hoti odātā mudutūlasannibhā. Idampi bhikkhave mahāpurisassa mahāpurisalakkhaṇaṃ bhavati 32. puna caparaṃ bhikkhave mahāpuriso uṇhīsasīso hoti. Yampi bhikkhave mahāpuriso uṇhīsasīso hoti. Idampi bhikkhave mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. Imāni kho tāni bhikkhave dvattiṃsamahāpurisassa mahāpurisa lakkhaṇānī’’ti. Etesaṃ pana dvattiṃsamahāpurisalakkhaṇānaṃ attho pacchā āvibhavissatīti.

经中说：“应当知晓，尊者们，这些即为三十二大人相，是具此相者两蕴具足的大人。若有人以这些特征出现，则在二向中必有其行，一为若安住于家，则为王者、转轮圣王；二为若出家，即为阿拉汉、正等觉、世间解脱者。1. 此人足踏地稳固。此乃三十二相之一。2.其次，此人双脚底生有千计之轮状花纹，轮状均匀，完全无缺。此亦三十二相之一。3. 此人长臂伸延。4. 与长手指。5. 柔软温润的脚掌。6. 宽阔手掌。7. 外观突出。8. 腿如象腿。9. 双膝两侧被五指紧抱，膝盖关节纯净无垢。10. 胫骨位隆起。11. 皮肤如黄金灿烂似金。12. 体肤柔软光滑，血色红润却无污浊。13. 体毛均匀长出，毛囊发育正常。14. 卷曲头发，环绕如螺旋，颜色为蓝黑。15. 如梵天的冠饰。16. 具有七种响声。17. 前臂如狮爪。18. 身体壮实。19. 身体仿佛菩提树冠。20. 体形相称完整。21. 柔软耳垂。22. 口齿洁白。23. 四十八颗牙全备。24. 齿序相称。25. 牙白光泽。26. 舌头柔软。27. 额头宽广。28. 眉毛乌黑。29. 眼睛清澈明亮。30. 头发色深蓝。31. 身体生有细毛，细毛柔软似丝。32. 头发颅骨间细毛分布，毛色深蓝。此即三十二种大人相也。”此三十二大人相之义将在后续详细展开。

Dehajjutiniggatapajjalantanti bhagavato rūpakāyato nikkhantehi chabbaṇṇaraṃsīsaṅkhātehi obhāsehi parisamantato vijjotavantaṃ. Javati dibbatīti juti. Judhātuti. Nigacchati niccharatīti niggatā, rasmi. Nipubbagamudhātu ta. Pakārena jalate dibbate pajjalantaṃ. Ettha ca dehaniggatajutīti vattabbe chandānurakkhaṇatthaṃ padavipariyāyena dehajjutiniggatanti vuttaṃ. Tasmā dehato niggatā jutīti samāso daṭṭhabbo. Dehato rūpakāyato niggatehi niccharehi jutīhi raṃsīhi pajjalantaṃ yassa soti dehajjuti niggatapajjalanto, muni labbhati. Munino hi puratthimakāyato chabbaṇṇarasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ agga hesi. Pacchimakāyato dakkhiṇahatthato vāmahatthato chabbaṇṇā rasmiyo uṭṭhahitvā asītihatthaṭṭhānaṃ aggahesi. Upari kesantato paṭṭhāya sabbakesavattehi moragīvavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṭṭhānaṃ aggahesi. Heṭṭhāpādatalehi pavāḷavaṇṇā rasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṭṭhānaṃ aggahesi, evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇā buddharasmiyo vijjotamānā vipphandamānā kañcanadaṇḍadīpikāhi niccharitvā ākāsaṃ pakkhandajālā viya catuddīpika mahāmeghato nikkhantavijjulatā viya vidhāviṃsūti vuttaṃ hoti. Tasmā dehajjutiniggatapajjalantanti thometīti.

色身内外光明普照，被六色光辉所环绕闪耀，此即世尊具光明丰盛之表现。此中“光明”即光焰、火焰之义，谓色身内燃光明。肉身在火光中熠熠发亮，因色身内部诸火光环绕故称“肉身火光闪耀”。因其本质守护五蕴摄受，故称“肉身火光”。世尊前额及左右手臂发出三色光辉，左右脚亦散发金色光亮，头发披肩呈现孔雀蓝般光彩，直射青空，左右脚底显红光射向坚厚大地。周身如金光坚固，四周环绕飘逸云霞，犹如四灯大光明从天而降般辉煌。故称肉身内具火光耀耀圣威，也谓此色身展示光明庄严，威力显耀，以此表示世尊的广大神通光明。

Paññādhiti sīla guṇoghavindanti ettha paññāti sabbaññuta ñāṇaṃ. Dhitīti jhānamaggaphalasampayuttasamādhi. Sīlanti pacceka buddhāriyasāvakehi asādhāraṇaṃ suvisuddhaṃ catupārisuddhisīlaṃ. Oghanti samūhaṃ. Vindanti laddhaṃ. Pakārena yathāsabhāvaṃ sabbañeyyadhammaṃ vā jānāti paṭivijjhatīti paññā. Sabbaññuta ñāṇaṃ. Papubbañādhātu a. Sā panesā pajānanalakkhaṇā paṭivedhalakkhaṇā obhāsanalakkhaṇā ca, visayobhāsa rasā, asammohapaccupaṭṭhānā, samādhipadaṭṭhānā. Dhitisaddassa vacanattho heṭṭhā vuttoyeva. Sīlatīti sīlaṃ. Kāyavacīkammāni sammā dahati sammā ṭhapetīti attho. Atha vā sīlati samādhiyati kāyakammādīnaṃ susilya bhāvena na vippakiratīti sīlaṃ, sīlanti samādahanti cittaṃ etenāti vā sīlaṃ, catupārisuddhisīlaṃ. Sīladhātu a. Idaṃ pana patiṭṭhāpanalakkhaṇaṃ, dussilyaviddhaṃsanarasaṃ anavajjarasaṃ vā, soceyyapaccupaṭṭhānaṃ, hiriottappapadaṭṭhānaṃ. Guṇasaddassa vacanattho heṭṭhā vuttoyeva. Uhanati samūhaṃ karoti ettha avayavanti ogho, samūho. Upubbahanadhātu ṇa. Ussa o. Hanassa gho. Abhidhānappadīpikāṭīkāyaṃ pana ‘‘avayavaṃ byapiyati gacchatīti ogho’’ti vuttaṃ. Vindanaṃlabhanaṃ vindaṃ, vindiyittha labbhitthāti vā vindaṃ, paññā ca dhiti ca sīlañca taṃ guṇañcāti paññādhitisīlaguṇā, tesaṃ ogho samūhoti tathā, taṃ vindaṃ labhanaṃ yassāti paññādhitisīlaguṇoghavindo, muni . Atha vā vindaṃ labhitabbaṃ paññādhitisīlaguṇoghaṃ yenāti paññādhitisīlaguṇoghavindo. Tatiyābahubbīhi samāsoyaṃ. Vindānaṃ labhitabbānaṃ paññādhitisīla saṅkhātānaṃ guṇānaṃ samūho atthīti attho. Taṃ.

智慧、定力、戒律等功德皆为洪流中之灯塔，故此智慧称为全面之知识。定意者，谓与禅那之道及其果相连贯之定。戒律者，谓比库如来弟子中，不同凡俗，清净无染的四重清净戒。洪流意味着众多，灯塔意味着已获得者。借助因缘本性，通晓一切事理、不迷惑即称为智慧。全面知识、智慧根本、定力与戒律的品质皆为此洪流。此等内容包括认识起始门径、认识标识、分别指示、对境生起的色味、除惑而现等义，以及以定为所驻之处等。定力字义如前所述。戒律者即身体语言行为方面的正确制止与修持；或戒律亦作定意，意指以身口意诸业清净维持不反为戒，戒即为定。戒律即定，此可理解为四重清净戒。戒根本者为此设立之所依，具有断恶净障、不混染之质地，以愧耻忏悔为所住之根本。功德字义亦如前所述。有摧毁众恶和合之义，此处“洪流”指所聚集之整体。前生苦苦引导之根本也。此处“Hānassa gho”意为摧毁之波涛。Abhidhānappadīpikā注疏云：“波涛即浸染、蔓延之义”。获得、发财谓得；获者，获得之地。智慧、定力、戒律与品德皆称为智慧、定力、戒律诸功德，汇聚为波涛。获得财物即为此智慧、定力、戒律诸功德之波涛明灯，智者即为此洪流波涛灯塔。或当获得彼智慧、定力、戒律之洪流，则谓“智慧、定力、戒律诸功德之灯塔”。第三者复合词，此乃获得应获者即智慧定力戒律诸性品之合成总汇义。

Vandeti ahaṃ vandāmi. Muninti buddhaṃ. Munāti jānāti paricchindati vā hitāhitanti muni, buddho. Munadhātu ñāṇe i. Atha vā munāti jānāti ubho attheti muni, khandhādi loke tulaṃ āropetvā minanto viya ime ajjhattikā khandhā ime bāhirātiādinā nayena idhalokatthañca paralokatthañca bhagavā jānātīti attho. So panesa agāriyamuni, anāgāriyamuni, sekhamuni, asekhamuni, paccekamuni, munimuni cāti anekavidho. Tattha agāriyamunīti gihipi āgataphalo viññātasāsano. Anāgāriyamunīti tathārūpova pabbajito. Sekhamunīti satta sekkhā. Asekhamunīti khīṇāsavo. Paccekamunīti paccekabuddho. Munimunīti sammāsambuddho. Tesu pana idha munimuni adhippeto, taṃ muniṃ. Antimajātiyuttanti antimena carimabhavena yuttaṃ. Avasānaṃ amati gacchatīti antaṃ. Amadhātu ta. Massa no. Ante bhavo antimo, carimabhavo. Jānanaṃ nibbattanaṃ jāti, khandhānaṃ pavatti. Kammena janiyati nibbattiyatīti vā jāti. Upapattibhavo labbhati. Jānidhātuti. Dhātvanta lopo. Antimajātiyā yuttoti antimajātiyutto, muni. Āyatiñhi tīsu bhavesu paṭisandhijanakānaṃ sabba kilesānaṃ bodhipallaṅkeyeva aggamaggena samucchinditattā bhagavato anāgate punabbhavo natthi, tasmā ayaṃ ariyajāti pacchimattabhāvayuttoti vuttaṃ hoti.

敬礼谓“我敬礼”。智者谓佛。智者者谓知晓、分析、辨明善恶利害之人，即智者、佛。智者之属性为知识也。或谓智者者，指知晓两重义者。诸行诸蕴是此等之内在名色，外部等，是此世法与他世法所归正知。是故称智者。智者分多种：非居士智者，非在家智者，受学智者，无受学智者，独觉智者，智者等。非居士智者者，谓在家众生所未得知之教法。非在家智者者，谓与之类似出家人。受学智者，谓七种学者。无受学智者，谓已断尽凡尘染污之者。独觉者者，即独觉佛。智者智者，谓正觉佛。诸中首尊为此智者。末生连理者谓以最后生存为依止。终止即无生之义，智者谓终结生命。无常之义为断灭，谛知复生终结，即谓生。出世及世间相续连结之法，所有烦恼皆由此终结，故世尊说为末世正获得出生者。

Tena vuttaṃ dhammacakkapavattanasutte –

因此经中说于法轮初转经云——

‘‘Ñāṇañca medassanaṃ udapādi, akuppāme vimutti, ayamantimā jāti, natthidāni punabbhavo’’ti.

“知识与智慧生起，无动摇之解脱，此终极生死，今无复生。”

Ayaṃ panettha saṅkhepayojanā. Bāttiṃsatilakkhaṇacitraṃ dehaṃ dvattiṃsamahāpurisalakkhaṇehi vicitraṃ rūpakāyavantaṃ, dehajjutiniggata pajjalantaṃ rūpakāyato niggatehi chabbaṇṇaraṃ sīhi parisamantato vijjotavantaṃ, paññādhitisīlaguṇo ghavindaṃ paññādhitisīlasaṅkhatānaṃ guṇānaṃ samūhaṃ labhanavantaṃ, vinditabbānaṃ paññādhitisīlasaṅkhātānaṃ guṇānaṃ samūhavantaṃ vā, antimajātiyuttaṃ carimabhavena carimattabhāvena vā yuttaṃ muniṃ buddhaṃ ahaṃ tīhi dvārehi sakkaccaṃ vande vandāmīti.

此处略作总结。具三十二种身相，二十岁壮年身躯，各式形态，燃烧生命之身遭六色狮子之围，智慧、定力、戒律诸德俱足者，是应当敬礼之智慧定力戒律诸德集和汇聚者。乃终极生死关联末后生命者，特加恭敬敬礼。

Catutthavandanagāthāvaṇṇanā samattā. · 第四礼敬偈的解释完毕。

§5

Pātodayaṃ bāladivākaraṃva,

如同日出时清晨幼童之语音般，

Majjhe yatīnaṃ lalitaṃ sirīhi;

于修行者中间，以光辉灿烂的殊胜荣誉称之；

Puṇṇindusaṅkāsamukhaṃ anejaṃ,

面容圆润如满月之光，心志无忧无染；

Vandāmi sabbaññumahaṃ munindaṃ.

吾今恭敬礼拜此卓绝智慧无上的圣者。

§5

5. Evaṃ catutthagāthāya buddhaṃ vanditvā idāni sirīhi lalitantyādīhi catūhi guṇehi thomitvā vanditukāmo pātodayantyādigāthamāha. Ayaṃ pana ta ta ja gaṇadvigarūhi yuttattā ekādasakkharehi lakkhitā indavajirā gāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘indādikā tā vajirā jagāgo’’ti. Tassattho, yassaṃ paṭipādaṃ tā dveta gaṇā ca jagā jagaṇa garu ca go garu ca ce bhavanti, sā indā dikā indasaddaādikā vajirā vajirāgāthā nāmāti.

于是，诵礼如来时承接以上第四偈语，现今欲以光辉灿烂等四种殊胜功德为依，恭敬供养，遂前引敬礼诗开示。此诗属于言辞纯正，结构严谨，由十一字节组成，应属金刚颂类，名为『印铁颂』，实为可观可鉴。如经所说，『以印起始的如铁颂歌』。其缘由缘起为：佛法所宗依，如同两种众会——汝所行道及尊重道，乃至东西方诸道均为尊贵，因此称为『印铁经颂』。

Tattha pātodayanti ettha pāto udayanti padacchedo kātabbo. Page pubbaṇhasamaye pācīnalokadhātuto uggatanti attho. Pāto page pācīnalokadhātuto udeti uggacchatīti pātodayo, sūriyo. Pātopubba udadhātu uggamane ayo, taṃ pātodayaṃ. Bāladivā karaṃvāti bāladivākaraṃ ivātipadacchedo. Bāladivākaraṃ vāti niggatābhinavasūriyaṃ viya. Ettha ca bāloti sampati jāto taruṇadārako potako vā. So hi balati assasitapassasitamattena jīvati na seṭṭhena paññājīvitenāti bālo, taruṇadārako. Baladhātu pāṇane jīvāyaṃ vā. Sūriyaraṃsinā divati dibbatīti divā. Divudhātu a. Atha vā dīyati khīyati andhakāro etenāti divā. Dīdhātu khaye a, vāgamo. Taṃ karotīti divākaro, divā divase vā karo ābhā yassāti divākaro, sūriyo. Bālasadiso divākaro bāladivākaro. Atha vā bālo iva divākaroti bāladivākaro, navuggatasūriyo. So pana ākāse nakkhattatārānaṃ majjhe sahassaraṃsīhi lalati vilāsati viyāti attho.

其中『pātodayanti』二字，须分解论说：『pāto』即初升意谓，『udayanti』为升起、崛起意。『pāto』此处当指东方之光初升；『pāto』又含指水边之海崖。此二词合用譬若太阳初升之意。『bāladivākaraṃ』犹如新生幼日，初生之太阳。『bāladivā』即幼小之日，『karaṃ』为作出者，合意即幼幼初生之日。此后解释『bāla』为幼年人士，财物未达成熟；此比喻太阳光新生，如同幼树初发枝叶，新颖清新之表象。此处光芒明媚，乃太阳光辉之显现、昼光也。又以昼明、灯火、光辉、消退等语分别阐释白昼含义，谋明太阳之作业光照。暗示若光如幼日新显，为新生太阳现象。此更为太阳与夜、星相区分之论述。太阳光照中，星辰闪耀，光芒千百倍闪耀，犹如云中星辰辉煌照耀之意。

Yatīnanti bhikkhūnaṃ. Te hi yatanti uṭṭhahanti ghaṭanti vāyamanti kusale dhammeti yatīti vuccanti. Yata dhātu patiyatane vāyāme vā i. Atha vā yamanti uparamanti akusale dhammeti yatīti vuccanti. Yamudhātu uparame i. Dhātvantalopo. Tesaṃ yatīnaṃ. Lalitanti vilāsitaṃ. Lalati vilāsetīti lalito, muni. Laladhātu vilāse ta. Taṃ. Sirīhīti bhagavato kāyaṅgasobhaggapattehi sirīhi, bāttiṃsalakkhaṇāsītyā nubyañjanachabbaṇṇaraṃsīsaṅkhatehi sampattisirīhi vā. Katapuññe nissayatīti sirī. Sidhātu sevāyaṃ rapaccayo itthi liṅgajotakaīpaccayo ca. Katapuññehi seviyatīti vā sirī, sampatti. Mūlaṭīkāyaṃ pana ‘‘sirīti paññāpuññāna metaṃ adhivacana’’nti vuttaṃ. Yatīnaṃ bhikkhūnaṃ majjhe sirīhi lalitaṃ vilāsitanti sambandho. Ettha ca idaṃ vuttaṃ hoti, yathā pāto udito uggato sūriyo ākāse nakkhattatārānaṃ majjhe sahassaraṃsīhi lalati vilāsati, evaṃ muni loke yatīnaṃ bhikkhūnaṃ majjhe bāttiṃsalakkhaṇā sītyānubyañjanachabbaṇṇaraṃsīhi alaṅkatehi sarīrasobhagga pattīhi sampattisirīhi lalati vilāsatīti.

『yatīna』者，谓比库诸修行者。彼等勤奋精进，或起立、或热心用力、或修习善法，故称『yatīna』。其义乃勤修、努力之意。又或勤奋而退缩，即作相背不善法，亦属勤奋类型，视修法而异。『lalita』者，意即光彩熠熠、富有光泽之意。『sirīhi』者，指世尊身体之尊荣华美，具足三十二相八十种庄严。此为光辉荣逸，如虹色云翳映照于身的华丽光辉，为善行善德所积累的威仪与风采。此光辉因善业功德栽培而成。此处注疏亦引「梵音」所注述解释：『sirī』即智慧、功德相资之称谓。就修行比库来说，于行者中散布这般光亮明艳者，正如日初升时，太阳在天地间群星璀璨的辉光中展露光彩灿烂，修行比库中有男子女子众多，均以三十二相八十种庄严所具足的身体华美和功德荣光，辉映显扬，故此作如是比喻说。

Puṇṇindusaṅkāsamukhanti puṇṇacandena sadisaṃ ānanasampannaṃ. Yathā hi cando kāḷapakkhe pāṭipadadivasato paṭṭhāya dine dine ūno hoti, evaṃ na munino mukhaṃ ānanaṃ ūnaṃ. Bhagavato pana mukhaṃ niccaṃ paripuṇṇacandamaṇḍalaṃ viya anūnaṃ hutvā sobhati, tasmā puṇṇasaddena visesetvā puṇṇindusaṅkāsamukhanti thometi. Soḷasakalehi pūretīti puṇṇaṃ. Pūradhātu ta, tassa ṇṇo. Idati nakkhattatārānaṃ issariyaṃ karotīti indu, ididhātu issariyaṃ u. Puṇṇaṃ paripuṇṇaṃ indu puṇṇindu, cando. Saṅkāsanti sadisaṃ. Saṅkāsasaddo hi upamāvācako nipāto. Vuttañhi

满盈之月的光辉如莲花一般，面容明朗。正如月亮在黑月期间逐渐消失，每日逐渐减少其光芒，修行者的面容亦不因缺失而暗淡无光。但世尊的面容常如满盈明月，光芒充足无缺，焕发美丽光彩。因此称其为满盈月光辉映的面容。十六进位制中『满盈』意指圆满。圆满的本质在于字母ṇṇo。『此』字象征星辰，天体的主宰者月亮，故此字也象征威严。满盈、圆满的月亮即满月。『光辉』是相似之意，相似也为比喻助词。此光辉字即为比喻词尾。经云：

Subodhālaṅkāre –

佛经注释集“智慧华饰”中说：

‘‘Ivādi iva vā tulya, samānanibhasannibhā;

“如‘如此’等同样的词汇，语义均等，意思相同；

Yathā saṅkāsa tulita, ppakāsa patirūpakā’’tyādi.

『犹如天秤所称量，明亮而相称』等。

Puṇṇacandaṃ viya mukhati sobhatīti mukhaṃ, ānanaṃ. Mukhadhātu a. Puṇṇindunā saṅkāsaṃ sadisaṃ mukhaṃ ānanaṃ yassa soti puṇṇindusaṅkāsamukho, munindo. Taṃ. Munindassa pana puṇṇa candassa sahassaraṃsīhi sassiriko viya bhikkhūnaṃ majjhe bāttiṃsa mahāpurisa lakkhaṇāsītyānubyañjana paṭimaṇḍitehi sirīhi ca byāmappabhāparikkhittehi āveḷāveḷā yamakāyamakā gumbāgumbā hutvā viniccharantīhi ghanabuddharasmisaṅkhātehi alaṅkito sassirikamukho hotīti vuttaṃ hoti. Tasmā puṇṇindusaṅkāsamukhanti thometi.

形容面容如满月般明丽，称为面容。面容即脸面之质。满盈光辉月亮之脸面即满盈莲花似的面容，尊者。又说，如千颗宝石般灿烂照耀。在比库中，犹如成就三十三相大丈夫的光辉，头部被广大装饰环绕，庄严闪亮，明亮的光芒反射多重层次，如莲花密叠般装饰，包括朱红、黄色与白色光晕，彼此交错相叠，从容莹润，绚烂辉煌，故云明亮面容。因之称为满盈莲花般光辉面容。

Anejanti nittaṇhaṃ. Lābhālābhādiṃ paṭicca ejati kampatīti ejā, taṇhā. Ejadhātu kampane a, natthi ejā yassāti anejo, munindo. Vuttañhi mahāniddesapāḷiyaṃ ‘‘lābhālābha yasāyasa nindāninda sukhadukkhehi na iñjatīti anejo, bhagavā labbhatī’’ti.

『不动摇』即坚固不失。因『得失』等缘故心起波动，称为渴爱。波动之本质是动摇，动摇即渴爱，此谓修行者“无渴爱”称为不动摇。大经中讲“因得失、名声、谤毁、快乐、痛苦而动摇称为有渴爱，无则曰无渴爱，世尊获无渴爱。”

Sabbaññunti paṭividdha sabbañeyyadhammaṃ. Saṅkharavikāralakkhaṇanibbāna paññattivasena pañcavidhaṃ sabbaṃ ñeyyadhammaṃ jānāti paṭivijjhati sīlenāti sabbaññū, munindo. Sabbasaddūpapada ñādhātu rū. Ettha ca sabbe saṅkhatadhammā saṅkharā nāma sakasakapaccayehi saṅkhariyantīti katvā. Viññattidvayaṃ lahutādittayañca vikāro nāma catūhi mahābhūtehi virūpaṃ kariyatīti katvā. Viññattidvayassa yathākkamaṃ cittajavāyodhātu cittajapathavī dhātūnaṃ visesaguṇattā, lahutādittayassa ca citto tvāhārajanipphannarūpānaṃ visesaguṇattā. Phassādidhammānaṃ phusanādilakkhaṇañca pathavīdhātvādīnaṃ kakkhaḷādilakkhaṇañca, cittassa ārammaṇavijānanalakkhaṇañca, nibbānassa santilakkhaṇañca, rūpassa ruppanalakkhaṇañca, nāmassa namanalakkhaṇañca, aniccatādittayāni ca upacayādicattāri lakkhaṇarūpāni ca lakkhaṇāni nāma lakkhiyanti etena lakkhitabbā dhammāti katvā. Asaṅkhatadhātunibbānaṃ nāma vānaṃ vuccati taṇhā, tato nikkhantanti katvā. Paricchedarūpaṃ itthipurisādighaṭapaṭādayo sabba vohāratthā ca paññatti nāma paññāpiyati pakārena ñāpiyatīti katvā. Ettha ca saṅkhāranibbānāni paramatthadhammā honti. Vikārādīsu pana vikāralakkhaṇāni paññattivisesattā visuṃ vuttāni. Imehi dvīhi vinimuttā pana paricchedarūpā sabbavohāratthā paññattīti vuttāti veditabbā. Apadāna aṭṭhakathāyaṃ pana ‘‘sabbaṃ atītādibhedaṃ hatthāmalakaṃ viya jānātīti sabbaññū’’ti vuttaṃ.

『全知者』者，能够洞察一切应知法。所有应知法皆为造作变易的特征所分别，涅槃以约定之法为准则分为五种，应知之一切法皆被知晓、洞察且戒行，故称为全知者、圣者。所有声音与音节（言语符号）皆为知的根基与形式。于此，诸有为法悉为造作，即所谓因缘和合而成。意识二种变异及轻微变动，乃因四大粗重元素而成不纯之色。意识二种依其性质，依心火土根元素具特殊差别，轻微变化亦具多样性质，这些分别体现在意识采集食物等造作形式；触等现象有类似土性的刚硬特性；意识之作用为对境识别之标志；涅槃具清静特色；色具色之特征；名具名之特性；无常及火元素等四种主要特征，为“相”之种类，此所谓应予分别记号者。造作涅槃称为渴爱，后者则断除。章节性质如男女、器具、陶罐及芦苇等，均为名称所约，名即是阐明。于此，造作涅槃为究竟法。至于变异等，变异特征乃是一种约定限定，是通用所说。由此二者解脱之后，章节性质为所有行为类别的约定。于阿巴达论注疏中曾说：“一切远古事相分别如破旧手掌珠般悉知”，即为全知者。

Sabbaññūti ca kamasabbaññū, sakiṃ sabbaññū, satatasabbaññū, satti sabbaññū, ñātasabbaññū cāti pañcavidhā hoti sabbaññū. Tattha yathākkamaṃ sabbaṃ jānanadhammo kamasabbaññū nāma. Ekāvajjanena javanavārena jānitabbaṃ catusaccadhammaṃ jānanadhammo sakiṃsabbaññū nāma. Cakkhuviññāṇādīnaṃ niyatārammaṇattaṃ jānanadhammo satatasabbaññū nāma. Ekappahārena sabbadhammaṃ jānanasamattho dhammo sattisabbaññū nāma. Āvajjanābhedena jānitabbaṃ sabbadhammaṃ jānanadhammo ñātasabbaññū nāma. Tesu ca sakiṃ sabbaññū sattisabbaññūvasena dve dhammā maggañāṇāniyeva. Tadavasesā sabbaññutañāṇāni honti. Taṃ sabbaññuṃ.

『全知者』者，分为五种：欲界全知、欲界与色界二界全知、恒常全知、不时断全知、与世间分别全知也。其中，单独知晓所有法者，谓为欲界全知。以一次转法轮四圣谛所知，称为欲界与色界二界全知。由眼识等恒定根境所知，曰恒常全知。偶尔断灭时亦能知晓一切法，谓不时断全知。分别知晓所有法相，谓为与世间分别全知。于欲界与色界二界恒常全知中，唯二者是道之智。其余皆为全知者的知识种类。此谓全知者。

Munindanti ettha munisaddassa attho heṭṭhā vuttoyeva. Munīnaṃ indo issaro munindo, taṃ munindaṃ ahaṃ vandāmīti sambandhoti.

『圣者』者，此处圣者一词义，将下文所说用以解释。圣者乃诸圣者之主，称为圣者，我此处礼敬之曰圣者。

Ayaṃ panettha saṅkhepayojanā. Pātodayaṃ pageva udayaṃ uggataṃ, bāladivākaraṃva navuggatasūriyamāṇavoiva, yatīnaṃ bhikkhūnaṃ majjhe sirīhi bāttiṃsamahāpurisalakkhaṇā sītyānubyañjanasampattisaṅkhātehi sirīhi lalitaṃ vilāsitaṃ, puṇṇindusaṅkāsamukhaṃ puṇṇacandena sadisaṃ ānanavantaṃ, anejaṃ nittaṇhaṃ, lokadhammehi aniñjanaṃ vā, sabbaññuṃ sabbadhamma vijānantaṃ, munindaṃ buddhaṃ sakkaccaṃ tīhi dvārehi ahaṃ vandāmīti.

这是此处的总结语。晨曦初现，天刚升起，犹如愚昧之人初见新生太阳。比库们处于中间，具足尊荣二十八相以及一百多种男子特征，尊荣富丽、最美丽流光，满月相面庞，面光洁净，毛发柔软，世间法不沾染，全知所有法，自觉圣者－－佛陀，三门礼敬之。

Pañcamavandanagāthāvaṇṇanā samattā. · 第五礼敬偈释义完毕。

§6

Upetapuñño varabodhimūle,

（本句内容极简，作为句义：）位于果德玛圣人善根之中间，

Sasenamāraṃ sugato jinitvā;

圣善者降伏魔王。

Abojjhi bodhiṃ aruṇodayamhi,

在黎明初现之际，觉悟尚未显露之时，

Namāmi taṃ mārajinaṃ abhaṅgaṃ.

我礼敬那不可破坏的魔王。

§6

6. Evaṃ pañcamagāthāya munindaṃ vanditvā idāni mārajinaguṇena thomitvā vanditukāmo upetapuñño tyādigāthamāha. Ayaṃ pana ja ta ja gaṇa dvigaruyuttattā ekādasakkharehi lakkhitā upendavajirāgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘upādikā sāva jatā jagā go’’ti. Tassattho, yassaṃ paṭipādaṃ jatā jagaṇa tagaṇā ca jagā jagaṇagarū ca go garu ca ce siyā, sāva sāgāthāeva upādikā upasaddādikā indavajirāgāthā nāmāti.

第六章。如此，以五行偈敬礼尊贵的修行者，随后以魔王的德行为题，表达敬意之后，又加上有功德者的偈语开示。此偈乃为“二苦结合”的总类，用十一字分句标记，可称为“金刚上陀愣伽偈”。如“被称出”的语句中有言“聚合者即为母，已生即为牛”。于此所指者，即为实践凡间的“聚合”的行止，此“聚合”既是聚集者又是“守止者”，此偈名为“金刚上陀愣伽偈”。

Upetapuñño yo sugato varabodhimūle sasena māraṃ jinitvā aruṇodayamhi bodhiṃ abojjhi mārajinaṃ abhaṅgaṃ, taṃ sugataṃ ahaṃ namāmīti sambandho. Tattha upetapuññoti sampannadānasīlādipāramīpuññavā. Dānasīlādi pāramīpuññena samannāgato vā. Dānasīlādipāramīpuññena upeto samupeto upagato samupagato sampanno samannāgatoti attho. Ayaṃ panettha vacanattho, upanno sampanno hutvā eti gacchati pavattatīti upetaṃ, puññaṃ. Upapubbaidhātu gatiyaṃ ta. Punāti attano kārakanti puññaṃ, pāramīpuññaṃ labbhati. Pudhātu pīṇane sodhane vā ṇyo. Tassa ño. Tattha attano kārakanti punappunaṃ pavattiyā sacittasantatiñca saṃjanitapaṇītarūpavisaṭena sanissaya rūpasantatiñca punāti pīṇeti sodheti vāti attho. Ayaṃ paṭisambhidāmaggagaṇṭhipade vutto. Pūreti ajjhāsayanti vā puññaṃ. Pūradhātu ṇya. Yo puggalo puññaṃ karoti tassa ajjhāsayaṃ pūretīti attho.

所谓有功德者，是以尊贵的佛陀为根基，彻底克服魔王，于黎明初现时觉悟而不被魔王所动摇者。对此，我敬礼这位尊贵者。所谓有功德者，是具备圆满布施、戒律等波罗蜜德的功德者。以布施、戒律等波罗蜜德功德圆满所成就。有功德者，即为受持布施等波罗蜜德，得到完备、增长、成全之意。此处论旨言，有功德者乃是已生已成者，随其功德运行而生起。功德乃自身作用力的增长，是波罗蜜德功德。功德增长是由自身的因素不断如流水般延续，相续智慧的纯净及心灵得清净之理。此旨语出于《解义论》。功德乃使心意圆满、满足之物。

Atha vā pujjañca bhavaṃ nibbattetīti puññaṃ. Nibbattitaddhitāyaṃ. Pūja padaṃ ṇyapaccayo. Yo puññaṃ karoti, tassa pūjitabbaṃ bhavaṃ pavattetīti attho. Tena vuttaṃ sammohavinodanī aṭṭhakathāyaṃ ‘‘punāti attano kārakaṃ pūreti cassa ajjhāsayaṃ pujjañca bhavaṃ nibbattetīti puñño’’ti. Mūlaṭīkāyañca ‘‘punātīti sodheti apuññaphalato dukkhasaṃkilesato ca hitajjhāsayena puññaṃ karotīti taṃ nipphādanena kārakassajjhāsayaṃ pūretīti puñño. Pūrako pujjanibbattako ca niruttilakkhaṇena puññoti veditabbo’’ti vuttaṃ . Visuddhimaggamahāṭīkāyañca- ‘‘punāti attano santānaṃ apuññaphalato dukkhasaṃkilesato ca visodhetīti puññaṃ. Hitasukhajjhāsayena puññaṃ karotīti taṃnipphādanena kārakassa ajjhāsayaṃ pūreti, pujjabhavaṃ nibbattetīti vā puññaṃ. Iti pūrako pujjanibbattako ca niruttinayena puññanti veditabbo’’ti vuttaṃ. Upetaṃ sampannaṃ puññaṃ pāramīpuññaṃ yassa soti upetapuñño, sugato labbhati.

或者因尊敬而生起功德，功德即产生结果。此中“尊敬”是一种缘起。作善者，其所作行应受称颂，故生功德效果。经典《破迷释》中说：“功德即增长自身业因，满足其心并生尊敬，由此尊敬而功德发生。”初释中亦云：“‘增长’者是净除不善浊业，由善心念所作功德。此处‘净除’是满足因心，又称尊敬生功德。”《净道论大疏》亦明：“增长的是自身之业因，除净不善业因滋扰，由成就善意念作功德，即生敬意，并生功德。故称增长，尊敬，生起功德。”故有功德成长、尊敬、生起功德等说，尊贵佛陀得此圆满功德。

Varabodhimūleti uttamassa bodhirukkhassa samīpe. Tattha varoti varitabbo patthitabbo icchitabboti vā varo. Bodhimūleti ettha bodhīti vuccati rukkhopi, maggopi, sabbaññutañāṇampi, nibbānampi. Tattha hi bodhirukkhamūle paṭhamābhi sambuddhoti ca, antarā ca bodhiṃ antarā ca gayanti ca āgataṭṭhāne rukkho. Bodhīti vuccati catūsu maggesu ñāṇanti āgataṭṭhāne maggo. Pappoti bodhiṃ varabhūri medhasoti āgataṭṭhāne sabbaññutañāṇaṃ. Patvāna bodhiṃ amataṃ asaṅkhatanti āgataṭṭhāne nibbānaṃ bodhīti vuccati. Idha pana bodhirukkhoti adhippeto. Ayaṃ pana tesaṃ vacanattho. Bujjhati abujjhi bujjhissati cattāri ariyasaccāni sabbaṃ ñeyyadhammampi etthāti bodhi, bodhirukkho. Budhadhātu ṇi. Bujjhati cattāri saccānīti bodhi, maggo. Bujjhati sabbañeyyadhammanti bodhi, sabbaññutañāṇaṃ. Ariyena bujjhitabbanti bodhi, nibbānaṃ labbhati. Varo uttamo bodhirukkhoti varabodhi, tassa mūlaṃ samīpaṃ varabodhimūlaṃ, tasmiṃ.

所谓尊贵的觉悟，是指佛陀所端坐之最高觉树根旁。此处“尊贵”意为应当珍惜、保护、悉心照料与珍视。所谓觉树，是指觉悟本身，也含于觉路、究竟智慧及涅槃之义。初尊者即第一佛陀，被称为觉树；觉悟是于四圣谛之道、智慧，与来临之处立树。觉者，指四圣谛之道、智慧；觉者，又指遍知法则的智慧，乃修习诸法以得涅槃者。此处“树”为比喻意。此为三种意义：（一）知者、不知者皆能知；（二）四圣谛皆能觉；（三）觉知普遍法门。佛陀以此觉知而得涅槃。尊贵的觉树，意即最高觉悟，佛陀端坐之觉树根部，即是此尊贵觉悟之所。

Sasenamāranti saha senāya pavattaṃ mārarājaṃ. Tattha siyati bandhiyatīti senā. Sidhātu bandhaneyu. Tāya saha pavattatīti saseno, mārarājā. Anatthe niyojento guṇamāraṇena satte māretīti māro. Maradhātu ṇa. Sattānaṃ kusalaṃ māreti vināsetīti vā māro. Saseno ca so māro cāti sasenamāro, mārarājā. Taṃ . Jinitvāti pade kammaṃ. Upetapuñño yo sugatoti sambandho. Sugatasaddassa attho heṭṭhā vuttoyeva.

魔王与他的军队一同出击。所谓军队即军兵。『绑缚』即拘禁。军队随他而动，故称军队与魔王同出击。魔王以无益为业，借以使众生死灭，即是魔。所谓死灭意，即杀灭众生善业或毁灭，无益即魔。军队即魔，即魔王。此处『胜利』一词为业因。以善业之缘故称为善逝。其义上文已有阐述。

Jinitvāti visākhapuṇṇamiyaṃ buddhadine anatthaṅgateyeva sūriye pāramīpuññatejena vijayitvāti attho. Abojjhīti paṭivijjhi adhigami vā. Bodhinti anuttaraṃ sammā sambodhiṃ, arahattamaggasabbaññutañāṇanti attho. Sabbaññuta ñāṇapadaṭṭhānañhi maggañāṇaṃ, maggañāṇapadaṭṭhānañca sabbaññutañāṇaṃ bodhīti vuccati. Taṃ bodhiṃ.

『胜利』意指在维萨卡满月的佛陀圣日，以自在的法力，借布施完美的功德战胜魔障。『悟』意为实际证得。『觉』意指成就无上正等觉、阿拉汉道和一切知识。所谓一切知识，是指以道知识为基，依道的知识为体，通称为觉。此处指觉的意涵。

Aruṇodayamhīti aruṇaudayamhīti padacchedo. Aruṇuggamanavelāyanti attho. Tattha āsamantato ālokaṃ karonto unati gacchatīti aruṇo. Āpubbaunadhātu gatimhi ṇa. Ākārassa rasso. Rakārāgamo. Nassa ṇo. Sūriyassa udayato pubbe uggataraṃsi aruṇo nāmāti attho. Vuttañhi dasakanipāta aṅguttarapāḷiyaṃ ‘‘sūriyassa bhikkhave udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ aruṇuggaṃ, evameva kho bhikkhave kusalānaṃ dhammānaṃ etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ sammādiṭṭhī’’ti. Yaṃ sandhāya vuttaṃ abhidhānappadīpikāyaṃ ‘‘sūrassodayato pubbu, ṭṭhitaraṃsi siyāruṇo’’ti. Abhidhānappadīpikāṭīkāyaṃ pana ‘‘aruṇavaṇṇatāya arati gacchatīti aruṇo’’ti vuttaṃ. Udeti uggacchatīti udayo, sūriyo. Udidhātu a. Udayassa sūriyassa aruṇo uggataraṃsīti aruṇodayo. Tassaṃ aruṇuggamanavelāyaṃ. Bodhiṃ abojjhīti sambandho.

『晨曦』即『晨光升起』二词之切分，意为晨光升起时刻。此处指东方逐渐生光而升起。『晨曦』非指日出之前之光。《增支部》中云：『诸比库，太阳升起，此为先行、先示，亦如善法之先行先示，此即正见』。注释典中亦言：『晨光色彩增盛则为晨曦』。『升起』即太阳的上升。此为日出时刻，解释『觉』与『悟』有关。

Bhagavā hi visākhapuṇṇamiyaṃ anatthaṅgateyeva sūriye mārabalaṃ vidhametvā cīvarūpari patamānehi bodhirukkhaṅkarehi rattapavāḷapallavehi viya pūjayamāno rattiyā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppādaṃ anulomapaṭilomaṃ manasikaritvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva pādakaṃ katvā mahāvajirañāṇasaṅkhātaṃ vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā adhigatena catutthamaggañāṇena sabbakilese khepetvā yadā aruṇo uggamissati, tadā sabbaññutañāṇādisabba buddhaguṇe paṭivijjhi adhigamīti vuttaṃ hoti.

世尊于维萨卡满月之日及无为涅槃之日，破斩魔力，以布施衣物，凭护法树与星叶，如此于夜半敬礼，遵循前生宿业，夜一时忆念，夜中清净天眼，晚间修缮缘起观照，入四念处禅定而灭入，成此因缘，发动与断除烦恼称为智慧增盛，依持之道路以第四圣道智除尽诸烦恼，当晨光升起时，证得一切智及佛德，是谓成就。

Mārajinanti pañcamārānaṃ vijitāviṃ. Devaputta kilesābhi saṅkhārakhandhamaccusaṅkhāte pañcamāre jināti ajini jinissatīti mārajino, sugato. Devaputtakilesābhisaṅkharasaṅkhataṃ mārattayaṃ jināti ajini, khandhamaccusaṅkhataṃ māradvayaṃ avassaṃ jinissatīti attho. Yadi evaṃ kasmā vijitāvinti vuttanti. Aviraddhaṃ ekantena jiyamānattāti. Abhaṅganti sasenamārassa bhañjituṃ viddhaṃsituṃ asamatthaṃ. Yassa kassaci bhañjituṃ viddhaṃsituṃ asamatthaṃ vā. Tatrāyaṃ vacanattho. Mārena yena kenaci bhañjituṃ na sakkotīti abhaṅgo, tena vā na bhañjiyati na viddhaṃsiyatīti abhaṅgo, sugato. Napubba bhanjadhātu ta. Tassa dhātvantena gakārādeso. Atha vā bhanjati viddhaṃsatīti bhaṅgo, māro. Yo koci vā. Natthi bhaṅgo māro yo koci vā yassāti abhaṅgo, sugato. Taṃ abhaṅgaṃ. Tanti sugataṃ. Mārajinaṃ abhaṅgaṃ taṃ sugataṃ ahaṃ namāmīti sambandho.

魔王即五魔王的战胜者。天子由污染烦恼集生成五魔。大圣胜魔的义即胜过此五魔。若问何以胜之？谓不过分强求而能独善其身，不可摧毁。魔王之躯不可破坏，即无破坏者。若有破坏，即为魔王。此即大圣胜魔之义。我敬礼此无破坏的魔王，即大圣。

Imissaṃ pana gāthāyaṃ ekanipātajātakaṭṭhakathāyaṃ, apadānaṭṭhakathāyañca āgatanayena buddhassa māravijayādiṃ sotujanānaṃ bahussutatthaṃ saṅkhepena veditabbaṃ. Bodhi satto hi mahāsampattiṃ anubhavitvā hatthagataṃ cakkavattirajjaṃ kheḷapiṇḍaṃ viya anapekkho chaṭṭetvā ekūnatiṃsavasse āsaḷhipuṇṇamāya uttarasaḷhanakkhattena yutte mahābhinikkhamaṃ nikkhamitvā anomanadītīre ghaṭīkārabrahmunā dinnaṃ arahatta dhajabhūtaṃ aṭṭhaparikkhāraṃ paṭiggahetvā nivāsetvā samaṇapabbajjaṃ katvā chabbassāni dukkarakārikaṃ caritvā nigrodharukkhamūle senanigame senakuṭumbikassa dhītarāya sujātāya saha satasahassagghiyā suvaṇṇapātiyā dinnaṃ sabbaṃ appodakaṃ madhupāyāsaṃ ekaṭṭhitālapakkappamāṇaṃ ekūnapaññāsālopaṃ paribhuñjitvā sāyanhasamaye devatāhi alaṅkatena maggena bodhirukkhābhimukho gacchante antaramagge sotthiyena nāma tiṇahārakena dinnaṃ aṭṭhamuṭṭhikatiṇaṃ gahetvā bodhimaṇḍaṃ āruyha idaṃ ṭhānaṃ sabbabuddhānaṃ avijahitaṃ acalaṭṭhānaṃ kilesabhañjanaṭṭhānanti ñatvā tāni tiṇāni agge gahetvā cālesi. Tāvadeva cuddasahattho pallaṅko ahosi. Tānipi tiṇāni tathārūpena saṇṭhānena santhariṃsu saṇṭhahiṃsu vā. Yathārūpaṃ sukusalopi vicittakāro vā potthatāro vā ālikhitumpi samattho natthi. Bodhi satto bodhikhandhaṃ piṭṭhito katvā puratthābhimukho daḷhamānaso hutvā –

此偈出于单部本生注释及果德弥本生注释，广泛流传于听闻者之间，略述佛陀胜魔之事迹。觉者历经大功德，自在无畏，历三十二载，维萨卡满月，星相吉祥，出入无碍，于安缦河岸，受八殊胜袈裟，行六年辛勤修习，於菩提树下与世尊族长贤者苏迦陀等百千僧众共聚，受金斧、蜂蜜粥供养，朝夕间，天人相伴，行觉道。取八把已收藏干草，登菩提台，此地为诸佛恒久不动庄严净地，恶习根除之所。知悉此草，乃持于头上游行盘缠。至此夜晚，草垛倍增，草团相和会聚，无论善人或工匠，皆无能书写文字。觉者守护觉法，面向东方，坚决心志。

‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasussatu;

“欲火与恶热，以及骨头应当腐烂，肉体血液应当完全腐臭，”

Upasussatu nisesaṃ, sarīre maṃsalohita’’nti.

“应当腐臭无余，在此身躯中。”

Na tveva sammāsambodhiṃ apatvā imaṃ pallaṅkaṃ bhindissāmīti asanisatasannipātenapi abhejjarūpaṃ taṃ pallaṅkaṃ abhañjitvā nisīdi. Tasmiṃ samaye māro devaputto siddhatthakumāro ‘‘mayhaṃ vasaṃ atikkamitukāmo, na dāni assa atikkamituṃ dassāmī’’ti mārabalassa santikaṃ gantvā etamatthaṃ ārocetvā māraghosanaṃ nāma ghosāpetvā mārabalaṃ ādāya nikkhami. Sā mārasenā mārassa purato dvādasa yojanā honti. Dakkhiṇato ca vāmato ca dvādasa yojanā. Pacchato cakkavāḷapariyantaṃ katvā ṭhitā, uddhaṃ navayojanubbedhā. Yassā unnādantiyā unnādasaddo yojanasahassato paṭṭhāya pathavīundriyasaddo viya suyyati. Atha māro devaputto diyaḍḍhayojanasatikaṃ girimekhalaṃ nāma hatthiṃ abhirūhitvā bāhusahassaṃ māpetvā nānāvudhāni aggahesi. Avasesāyapi māraparisāya dve janā ekasadisaṃ āvudhaṃ na gaṇhiṃsu. Nānappakāravaṇṇā nānappakāra mukhā hutvā mahāsattaṃ ajjhottharamānā āgamaṃsu.

世尊即使未得正觉，也决不会打破此床，但此时面对聚集不逊者，世尊打破那不净之床而坐。此时，魔王的天子——成就意童子，带着想要越过我领地的心念，前往魔王的阵营，对魔军发声称：“我欲超越，今时我不允许有所越过。”他取来魔军力量离去。魔众在魔王前方有十二由旬，从南至北十二由旬，从后环绕天下十二由旬，天下北部有九由旬的范围。那升起声若雷鸣传千由旬，地如鼓声般回响。随后魔之天子骑上名为“山脉围带”的象，挥舞千条手臂，招集各式武器。即便如此，魔众中仍有两人不携带单一武器。这些众生形状各异，面貌多样，威严甚盛，向上冲击而来。

Dasasahassacakkavāḷadevatā pana mahāsattassa thuti yo vadamānā aṭṭhaṃsu. Sakko devarājā vijayuttarasaṅkhaṃ dhamamāno aṭṭhāsi. So kira saṅkho vīsahatthasatiko hoti. Sakiṃ vātaṃ gāhāpetvā dhamanto cattāro māse saddaṃ karitvā nissaddo hoti. Mahākāḷanāga rājā atirekapadasatena vaṇṇaṃ vadanto aṭṭhāsi. Mahābrahmā setacchattaṃ dhārayamāno aṭṭhāsi. Māra bale pana bodhimaṇḍalaṃ upasaṅkamante tesaṃ ekopi ṭhātuṃ nāsakkhi. Sammukha sammukhaṭṭhāneneva palāyiṃsu. Kāḷo nāma nāgarājā pathaviṃ nimujjitvā pañcayojanasatikaṃ mantirakanāgabhavanaṃ gantvā ubhohi hatthehi mukhaṃ pidahitvā nipanno. Sakko vijayuttarasaṅkhaṃ piṭṭhiyaṃ katvā cakkavāḷamukha vaṭṭiyaṃ aṭṭhāsi. Mahābrahmā setacchattaṃ koṭiyaṃ gahetvā brahmalokameva agamāsi. Ekadevatāpi ṭhātuṃ samattho nāma nāhosi. Mahāpuriso ekakova nisīdi. Māropi attano parisaṃ āha ‘‘tāta suddhodanaputtena siddhatthena sadiso añño puriso nāma natthi, mayaṃ sammukhā yuddhaṃ dātuṃ na sakkhissāma, pacchā bhāgena dassāmā’’ti. Mahāpurisopi tīṇi passāni oloketvā sabbadevatānaṃ palāyitattā suññāni addasa. Puna uttarapassena mārabalaṃ ajjhottharamānaṃ disvā ‘‘ayaṃ ettako jano maṃ ekakaṃ sandhāya mahantaṃ vāyāmaṃ karoti, imasmiṃ ṭhāne mayhaṃ mātā vā pitā vā bhātā vā añño koci ñātako vā natthi, imā pana dasa pāramiyova mayhaṃ dīgharattaṃ puttaparijanasadisā, tasmā mayā pāramiyova phalakaṃ katvā pāramisattheneva paharitvā ayaṃ balakāyo mayā viddhaṃsetuṃ vaṭṭatī’’ti dasa pāramiyo āvajjamāno nisīdi.

这个大军中万轮天神中，有十万万众称赞这伟大生灵，萨咖天帝吹响胜利大号，音量广达二十万手臂长。又掌控风力，令风止息四个月，不发声响。大黑川龙王在一百一十步之外说话，赞美八众。大梵天持净白伞亦称赞八众。然在魔势逼近菩萨道场时，竟无一点地方可立，众神纷纷逃散。黑龙王沉入地底，前往百五十由旬的龙族宫殿，双手捂面端坐。萨咖天帝吹响胜利大号，站在轮王边。大梵天拿着净白伞，径返梵天界。无一神能坐立，唯独伟丈夫独自坐。魔王对其众说：“儿子须达多如来无他人可比，我们无法与其近身作战，稍后再示威。”伟丈夫睨三方，见众神已逃，空无一人。再次从北面看见魔军正上攻，心言：“这等多众对我孤单用心大作威，今无母、父、兄弟或其他亲族相助，但我过去长久修十波罗蜜，故以波罗蜜的法力守护，今这军势终将被我击破。”于是具足十波罗蜜，端坐不动。

Atha māro devaputto eteneva siddhatthaṃ palāpessāmīti vātamaṇḍalaṃ samuṭṭhāpesi. Taṅkhaṇaññeyeva puratthimā dibhedā vātā samuṭṭhahitvā aḍḍhayojanaekayojana dviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni uddhaṃ mūlāni katvā sāmantā gāmanigame cuṇṇavicuṇṇaṃ kātuṃ samatthāpi mahāpurisassa puññatejena mahānubhāvena bodhisattaṃ patvā cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tato udakena ajjhottharitvā māressāmāti mahāvassaṃ samuṭṭhāpesi. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā vaḷāhakā uṭṭhahitvā vassiṃsu. Vuṭṭhidhārāvegena pathavī bhinnā ahosi. Vanarukkhādīnaṃ uparibhāgena mahāmegho āgantvā mahā sattassa cīvare ussāvabinduggahaṇamattampi temetuṃ nāsakkhi. Tato pāsāṇavassaṃ samuṭṭhāpesi. Mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā bodhisattassa pādamūle dibbamālāguḷabhāvaṃ āpajjiṃsu. Tato paharavassaṃ samuṭṭhāpesi. Ekatodhārā ubhatodhārā asisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā bodhisattaṃ patvā dibbapupphāni ahesuṃ. Tato aṅgāravassaṃ samuṭṭhāpesi. Kiṃsukavaṇṇā aṅgārā ākāsenāgantvā bodhisattassa pādamūle dibba pupphāni hutvā vikiriṃsu. Tato kukkuḷavassaṃ samuṭṭhāpesi. Accuṇho aggivaṇṇo kukkuḷo ākāsenāgantvā bodhisattassa pādamūle dibbacandanacuṇṇaṃ hutvā nipatati. Tato vāḷukavassaṃ samuṭṭhāpesi. Atisukhumavāḷikā dhūmāyantā pajjalantā ākāsenāgantvā bodhisattassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tato kalalavassaṃ samuṭṭhāpesi. Taṃ kalalavassaṃ dhūmāyantaṃ pajjalantaṃ ākāse nāgantvā bodhisattassa pādamūle dibbavilepanaṃ hutvā patati. Tato iminā bhiṃsetvā siddhatthaṃ palāpessāmīti andhakāraṃ samuṭṭhāpesi. Taṃ caturaṅgasamannāgataṃ andhakāraṃ viya mahātamaṃ hutvā bodhisattaṃ patvā sūriyappabhā vihataṃ viya antaradhāyati.

此时魔王天子起风暴，前方天风夹杂雷电，风力有一半至两倍十二由旬，将群山推倒，森林树木连根拔起，在村落城镇周围搅成尘土，虽魔大力菩萨因功德及大威力，无动于衷，连衣角也未动。继而兴起大水暴。水波巨大，层层叠叠复如一百张莲花层，涌起而下，令大地破碎。大云遮蔽森林顶端，无法熄灭菩萨袈裟上的干燥之点。继起石暴。巨大山峰烟云腾起，火焰熊熊升空，洒落神花般的火花至菩萨膝下。继起火暴。火焰燃烧，忽然冒起云烟，飞散菩萨，火花点点飘落。继起炭火暴。炭火如鸡冠般燃烧，落在菩萨膝前，化作神圣檀香粉。继起沙暴。细沙如网，烟飞火燃，落于菩萨足下，一并熄灭神圣鲜花。继起泥暴。泥沙腾起，烟火飞燃，落于菩萨足下神圣涂饰，化为黑暗。遂起大黑暗，四方齐至，如大军披甲的黑暗，遮蔽菩萨光明而隐没于无边。

Evaṃ māro imāhi navahi vātavassapāsāṇapaharaaṅgāra kukkuḷavāḷuka kalalaandhakāravuṭṭhīhi bodhisattaṃ palāpetuṃ asakkonto ‘‘kiṃ bhaṇe tiṭṭhatha imaṃ siddhatthakumāraṃ gaṇhatha hanatha palāpethā’’ti parisaṃ āṇāpetvā sayampi girimekhalassa hatthino khandhe nisinno cakkāvudhaṃ ādāya bodhisattaṃ upasaṅkamitvā ‘‘siddhattha uṭṭhāhi etasmā pallaṅkā, nāyaṃ tumhākaṃ pāpuṇāti, mayhaṃeva pāpuṇātī’’ti āha. Mahāsatto tassa vacanaṃ sutvā avoca ‘‘māra neva tayā dasapāramiyo pūritā, na upapāramiyo na paramattha pāramiyo nāpi pañcamahāpariccāgā pariccattā na ñātatthacariyā na lokatthacariyā na buddhatthacariyā pūritā, sabbā tā mayāyeva pūritā, tasmā nāyaṃ pallaṅko tuyhaṃ pāpuṇāti, mayhameva pāpuṇātī’’ti. Māro kuddho kodhavegaṃ asahanto mahāpurisassa cakkāvudhaṃ vissajjesi. Taṃ tassa dasapāramiyo āvajjantassa uparibhāge mālāvitānaṃ hutvā aṭṭhāsi. Taṃ kira khuracakkāvudhaṃ aññadā tena kuddhena vissaṭṭhaṃ ekaghanapāsāṇa thambhe vaṃsakaḷīre viya chindantaṃ gacchati. Idāni pana tasmiṃ mālāvitānaṃ hutvā ṭhite avasesā māraparisā idāni pallaṅkato vuṭṭhāya palāyissatīti mahantamahantāni selakūṭāni vissajjesuṃ. Tānipi mahāpurisassa pāramiyo āvajjantassa mālāguḷabhāvaṃ āpajjitvā bhūmiyaṃ patiṃsu.

魔王即使以这九种暴风暴雨沙石火焰黑暗各样攻势，仍不能驱散菩萨。遂召集众魔军吩咐：“为何迟疑？起来攻击这须达多如来儿子，杀之驱散。”魔众集合，我也携兵器近前，坐于山脉围象背，言：“须达多，起身离开此床，此不属于汝，属于我。”大丈夫闻言答：“魔王，十种波罗蜜已充满，非是次等波罗蜜，更非他方波罗蜜，亦非终极波罗蜜，五大广施也已成就，智慧行持及世间行持、佛法行持皆已圆满，皆为吾所有，故此床非汝所当得，乃我所有。”魔王震怒，不能忍受大丈夫言辞，投掷兵器。我等已充满波罗蜜者，在其上方戴花环，立稳不动。此号称铁轮兵器承受愤怒，宛如斩断钢铁巨树。此时余花环皆留在床上，魔众亦起身逃散，诸神亦避其远。大丈夫充满波罗蜜者，踏倒花环，退还地上。

Devatā cakkavāḷamukhavaṭṭiyaṃ ṭhitā gīvaṃ pasāretvā sīsaṃ ukkhipitvā ‘‘naṭṭho vata bho siddhatthakumārassa rūpaggappatto attabhāvo, kiṃ nu kho karissatī’’ti olokenti. Tato mahāpuriso pūritapāramīnaṃ bodhisattānaṃ abhi sambujjhanadivase pattapallaṅko mayhaṃva pāpuṇātīti vatvā ṭhitaṃ māraṃ āha ‘‘māra tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Māro ‘‘ettakā janā sakkhino’’ti māra balābhimukhaṃ hatthaṃ pasāreti. Tasmiṃ khaṇe māraparisāya ‘‘ahaṃ sakkhī ahaṃ sakkhī’’ti pavattasaddo pathavīundriyasaddasadiso ahosi. Atha kho māro mahāpurisaṃ āha ‘‘siddhattha tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Mahāpuriso ‘‘tuyhaṃ tāva dānassa dinnabhāve sacetanā sakkhino. Mayhaṃ pana imasmiṃ ṭhāne sacetano koci sakkhī nāma natthi. Tiṭṭhatu tāva me avasesattabhāvesu dinnadānaṃ, vessantarattabhāve pana ṭhatvā mayhaṃ sattasattaka mahādānassa dinnabhāve acetanāpi ghanamahāpathavī sakkhī’’ti cīvaragabbhantarato dakkhiṇahatthaṃ nīharitvā vessantarattabhāve mayhaṃ sattasattakamahādānassa dinnabhāve tvaṃ sakkhi na sakkhīti mahāpathaviyābhimukhaṃ hatthaṃ pasāresi. Mahā pathavī ‘‘ahaṃ te dānassa sakkhī’’ti viravasahassena viravasatasahassena mārabalaṃ avattharamānā viya unnadi.

天众站立于轮王城周围，伸展舌头，举起头顶，观视并说：“正是，实果德玛太子成就了庄严相与我相本性，他必将成就何事呢？”随后伟人称赞具足广大波罗蜜多的菩萨，在觉悟之日就像得到顶盖一样，于是对魔王说：“魔啊，汝无施予之境，谁为见证者？”魔答：“凡诸众生皆为见证。”魔向魔众伸展双手。就在此时，魔众中传出“我是见证，我是见证”的声音，如同大地与诸根之声。然后魔对伟人说：“实果德玛啊，汝施予之境谁为见证？”伟人答曰：“唯尔施予之境有知觉见证者，但在此地无知觉见证者。汝可于余处授与之际为见证；然而吾于世间诸众生授与之际，广阔大地虽无知觉亦为广大之见证。”于是他从袈裟内侧伸出右手，指向广阔大地说：“尔非我所见证。”大地以千百千万的威力对魔之力发出隆隆之声，说：“我即是尔施予之境的见证。”

Tato mahāpurise dinnaṃ te siddhattha mahādānaṃ uttama dānanti vessantaradānaṃ sammasante diyaḍḍhayojanasatiko girimekhalo hatthī jāṇukehi patiṭṭhāsi. Māraparisā disāvidisā palāyiṃsu. Dve ekamaggena gatā nāma natthi. Sīsābharaṇāni ceva vatthābharaṇāni ca pahāya sammukha sammukhaṭṭhāne disāvidisāhiyeva palāyiṃsu. Tato devasaṅgho palāyamānaṃ mārabalaṃ disvā mārassa parājayo jāto. Siddhatthakumārassa jayo. Jayapūjaṃ karissāmāti nāgā nāgānaṃ, supaṇṇā supaṇṇānaṃ, devatā devatānaṃ, brahmāno brahmānaṃ pesetvā gandhamālādi hatthā mahāpurisassa santikaṃ bodhipallaṅkaṃ āgamaṃsu. Evaṃ gatesu ca panetesu –

随后伟人于授予实果德玛的大施中，建起了覆盆似的施台，其规模宽达十五由旬，周围围绕着象群与骏马。魔众闻此，四面八方逃散，以至无一人留存。头饰衣饰等也全部丢弃，四面比逃散无异。于是天众见魔众逃奔，魔之失败因缘显现。实果德玛太子取得胜利。为了庆贺胜利，龙族奉命，金翅鸟奉命，诸天神奉命，梵天等奉命，携带香花花环等来到伟人陪伴的觉悟施台前。诸天龙鸟人梵等五众列队而至，庄重敬礼。

‘‘Jayo hi buddhassa sirīmato ayaṃ,

他们唱诵道：“胜利确属尊贵佛陀，

Mārassa ca pāpimato parājayo;

败北则归于恶魔魔王；

Ugghosisuṃ bodhimaṇḍe pamoditā,

于是诸天龙族欢喜在菩提树下齐声高唱，

Jayaṃ tadā nāgagaṇā mahesino.

彼时伟大的龙众欢庆胜利。”

Jayo hi buddhassa sirīmato ayaṃ,

此乃胜利，属于具威德的佛陀，

Mārassa ca pāpimato parājayo;

又为魔王及其恶众的战败之败绩；

Ugghosisuṃ bodhimaṇḍe pamoditā,

当时圣众在觉场上欢喜鼓舞，

Jayaṃ tadā supaṇṇasaṅghā mahesino.

胜利属于那时如金翅鸟集结的圣众首领。

Jayo hi buddhassa sirīmato ayaṃ,

此乃胜利，属于具威德的佛陀，

Mārassa ca pāpimato parājayo;

又为魔王及其恶众的战败之败绩；

Ugghosisuṃ bodhimaṇḍe pamoditā,

众天在觉枝道场上欢喜呼叫，

Jayaṃ tadā devagaṇā mahesino.

当时天众大臣也同声赞叹胜利。

Jayo hi buddhassa sirīmato ayaṃ,

这正是尊贵佛陀的胜利，

Mārassa ca pāpimato parājayo;

也是恶魔魔罗的彻底失败；

Ugghosisuṃ bodhimaṇḍe pamoditā,

众天在觉枝道场上欢喜呼叫，

Jayaṃ tadā brahmagaṇāpi tādino’’ti.

当时梵天群也同样赞叹此胜利。

Avasesesu dasasu cakkavāḷasahassesu devatā mālāgandhavilepanehi ca pūjayamānā nānappakāra thutiyo ca vadamānā aṭṭhaṃsu. Evaṃ anatthaṅgateyeva sūriye mahāpuriso mārabalaṃ vidhametvā cīvarūpari pata mānehi bodhirukkhaṅkurehi rattapavāḷapallavehi viya pūjayamāno paṭhamayāme pubbenivāsañāṇaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭicca samuppāde ñāṇaṃ otāresi. Athassa dvādasapadikaṃ paccayā kāraṃ vaṭṭavivaṭṭavasena anulomato paṭilomato sammasantassa dasasahassilokadhātu udakapariyantaṃ katvā dvādasakkhattuṃ sampakampi. Mahāpurisena pana dasasahassi lokadhātuṃ unnādetvā aruṇuggamanavelāyaṃ sabbaññuta ñāṇaṃ paṭivijjhīti vuttaṃ hoti. Idha pana vuttāvasesaṃ tāsu ca oloketvā gahetabbanti.

在末法中，众多世间天神，在诸多世界及千千万万个轮回中，常以花环、香薰等庄严供养着世尊，以种种方式称赞讴歌世尊。如此不离其意，如同太阳照耀，不为魔力所动，至大圣人通过袈裟之上垂饰、如同树芽嫩叶及夜叶般的装饰物恭敬奉献。第一阶段，凭借前生的记忆；第二阶段，洗净天眼；第三阶段，则证得缘起知识。因十二因缘的相续，犹如流水环流，顺行逆行、正偏相合，覆盖了千万世界，终至十二时辰。至大圣人举起了万千世界，在黎明时分，如是宣说已具足一切智知。今当观察并取用其中所说的末世教法。

Ayaṃ panettha saṅkhepayojanā. Upetapuñño sampanna dānādipāramīpuññavā dānādipāramīpuññena sampanno vā, yo sugato varabodhimūle uttamassa bodhirukkhassa samīpe, sasenamāraṃ senāya saha pavattaṃ mārarājaṃ, jinitvā pāramīpuññatejena vijayitvā, aruṇodayamhi visākhapuṇṇamiyaṃ aruṇuggamanavelāyaṃ, bodhiṃ arahattamaggañāṇa sabbaññutañāṇasaṅkhātaṃ bodhiṃ, abojjhi paṭivijjhi adhigami vā, mārajinaṃ pañcamārānaṃ vijitāviṃ, abhaṅgaṃ sasenamāro yo koci vā bhindituṃ asamatthaṃ taṃ sugataṃ ahaṃ namāmīti.

这是此处的纲要归纳。无量功德圆满者，具足布施等波罗蜜功德者，或由布施等波罗蜜功德成就者，于佛陀昇起觉树之地，亲近与魔军对抗之魔王，胜过五魔，以波罗蜜功德力征服恶魔，趁维萨克满月日黎明时刻，即正觉、阿拉汉之道与一切智法名为觉知，已经证得、未证得或正观证得。称之为征服魔王及五魔之圣者。我顶礼彼世尊。

Chaṭṭhamavandanagāthāvaṇṇanā samattā. · 第六礼敬偈释义完毕。

§7

Rāgādi chedāmalañāṇakhaggaṃ,

断除贪欲等烦恼污秽之智慧锋刃，

Satīsamaññāphalakābhigāhaṃ;

持守正念正知之坚固果实，

Sīloghalaṅkāravibhūsitaṃ taṃ,

具足清净戒律之华美装饰，

Namāmibhiññāvaramiddhupetaṃ.

敬礼于智慧威德圆满者、供养者。

§7

7. Evaṃ chaṭṭhamagāthāya sugataṃ vanditvā idāni arahatta maggañāṇādīhi catūhi guṇehi thomitvā vanditukāmo rāgādityādigāthamāha. Ayaṃ pana indavajira upendavajira gāthādvayassa lakkhaṇassa missakattā ekādasakkharehi lakkhitā upajātigāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘anantarodīritalakkhaṇā ce, pādāvimissā upajātiyo tā’’ti. Tassattho. Yassā vuttiyā anantaro dīritalakkhaṇā anantare udīritaṃ vuttaṃ indavajiropenda vajiragāthānaṃ lakkhaṇavantā pādā vimissā saṃsaṭṭhā ce bhavanti, tā vuttiyo upajātiyo nāmāti.

第七章诗已赞颂了善知识（即世尊），今欲以阿拉汉道及觉知等四种德能为敬，彼以爱欲为首的诗便诵。此处应见一段由印坚钵罗与优遍达钵罗二诗组成、以十一字写成的生起颂，应观察之。有典故说：“若有不久即现的显著记号者，则称之为印脚对印记之生起者。”揉合上述意思，即若说二颂中所言显著印记者为生起，即名之为生起。

Tattha rāgādichedāmala ñāṇakhagganti ettha rāgaādicheda amalañāṇakhaggantipadacchedo. Rāgādikilesaṃ chindantaṃ malavira hitaṃ arahattamaggañāṇasaṅkhātaṃ asivantanti attho. Tatrāyaṃ vacanattho. Rūpādīsu rañjatīti rāgo. Ranjadhātu rāge ṇa. Rāgo ādi yesanteti rāgādayo, kilesā. Te chindatīti rāgādichedaṃ, arahattamaggañāṇaṃ. Apāyaṃ malati dhāretīti malaṃ, rāgādi. Atha vā malati saṃkilissati etenāti malaṃ. Maladhātu saṃkilesane a. Malato virahitaṃ amalaṃ, ñāṇaṃ. Cattāri saccāni jānāti paṭivijjhatīti ñāṇaṃ, arahattamaggañāṇaṃ. Rāgādichedañca amalañca taṃ ñāṇañcāti rāgādichedāmalañāṇaṃ. Rukkhādiṃ khaggati chindati etenāti vā khaggaṃ, pakatiasi. Khaggaṃ viyāti khaggaṃ, ñāṇaṃ. Rāgādichedāmalañāṇasaṅkhataṃ khaggaṃ yassa soti rāgādichedāmalañāṇakhaggo, buddho. Rāgādikilesaṃ chindantena malavira hitena aggamaggañāṇasaṅkhatena asinā samannāgatoti attho. Taṃ.

其中所谓断除爱欲等烦恼的智慧刃锐利无瑕，指的是断除爱欲及诸烦恼的清净无染的智慧刃。爱欲等烦恼是令诸心染污的根源，阿拉汉道（觉悟之道）因断其污垢而得名。此处之“爱”：为对诸色法诸现象染污之爱。因其滋生根源故称为“爱”。爱、烦恼诸根本之染污，断除之谓爱欲断除。阿拉汉道即为断除诸爱欲烦恼的智慧证知。污垢谓烦恼，使心染污之理。反之，污垢断除即为清净之知识智慧。四谛真理皆得彻悟即此智慧也。故断除爱欲等烦恼及所得清净智慧合称为爱欲断除污净智慧。如树以锄利器砍断，如智慧锄断烦恼污垢，此智慧为刃；能断一切烦恼污染者是为如来的智慧刃。即断除烦恼污垢、清净智慧具足之阿拉汉道即为智慧刃义。

Satīsamaññā phalakābhigāhanti ettha satisamaññāphalaka abhigāhantipadacchedo. Sammāsatināmikaṃ phalakaṃ daḷhagāha kanti attho. Tatrāyaṃ vacanattho. Saraṇaṃ sati, sarati sampayuttadhammā etāyāti, saratīti vā sati. Saradhātuti. Atha vā pamādaṃ sarati hiṃsatīti sati, sammāsati. Saradhātu hiṃsāyaṃti. Sammā ājānāti etāyāti samaññā, satiiti samaññā satisamaññā, asiādisatthaṃ phalati nivāretīti phalakaṃ, kheṭakaṃ. Phaladhātu nivāraṇe ṇvu. Satisamaññaṃ phalakaṃ abhidaḷhaṃ gaṇhatīti satisamaññāphala kābhigāho, buddho labbhati. Yathā hi senāya phalakaṃ asiādisatthaṃ rakkhati, evaṃ satisaṃvaro cakkhādi dvāresu rūpādiārammaṇaṃ pavisituṃ adatvā rakkhati. Tasmā bhagavā satidhammo sabbākusalānaṃ rakkhakattā sabbakusala dhammānaṃ upakārattā sabbatthānaṃ sādhakattā ca satiphalakaṃ daḷhaṃ gaṇhatīti vuttaṃ hoti. Vuttañhi ‘‘ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī’’ti ca. ‘‘Satiṃ khvāhaṃ bhikkhave sabbatthikaṃ vadāmī’’ti ca.

念共知识握持如盾，此处“念共知识”为握持盾牌之义。正念为坚固抓持之盾；庄严正念如坚固盾牌。此言即，依正念为护持，谓正念如坚毅把持的盾牌。此处正念乃能摄护诸入门根门及诸境界。举例如军人严固护持盾牌以防御敌敌入侵，正念亦如是，坚固护持眼耳等诸触境界不令染污。故世尊以正念法为诸善法护持者，遍处为诸善法之资助工具、所需助缘而坚牢护持，故称为坚固的正念盾牌。经言：“诸善法皆以精进为本，精进为诸善法明白摄持住处，精进乃第一。”又言：“在此，我称正念为破邪护正法之遍处。”

Sīloghalaṅkāravibhūsitanti sīlaoghaalaṅkāra vibhū sitanti padacchedo. Visuddhasīlānaṃ samūhasaṅkhātena alaṅkārena vibhūsitanti attho. Tattha sīlanti lokuttara sīlaṃ. Tassa attho heṭṭhā vuttoyeva. Taṃ pana cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlañcāti catubbidhaṃ hoti. Tattha cetanā sīlaṃ nāma pāṇātipātā dīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā. Cetasikasīlaṃ nāma pāṇātipātādīhi viramantassa virati. Saṃvaro sīlanti ettha saṃvaro pātimokkhasaṃvaro, sati saṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaro cāti pañcavidho hoti, sabbametaṃ saṃvaro sīlaṃ nāma. Avītikkamo sīlaṃ nāma samādinnasīlassa kāyikavācasiko anatikkamoti. Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kiṃsīlanticetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla’’nti. Idha pana avītikkamo sīlaṃ nādhippetaṃ. Kasmā. Bhagavato samādinnasikkhāpadassa abhāvato. Buddhānañhi sikkhāpadaṃ nāma natthīti. Oghoti samūho. Oghasaddo hi samūhavācako. Tena vuttaṃ abhidhānappadīpikāyaṃ –

具嚴戒美飾，从品净戒集成雅饰，此处戒飾意为清净戒法之总汇装饰。戒含世出世间戒，意指心念、行为、语辞之品德规范。此戒分四：心志意行之戒；意行戒即不行杀盗等恶行之心律；行为戒即戒律的身体言语行动规范；守护戒即戒法持守；无越戒即不逾越戒律。心意戒为心念不杀害盗取，他心不邪；意行戒为意中远离恶意；守护戒含五种：戒守巴拉基戒、凡律守、正念守、智慧守、忍辱守及精进守。无越戒即维持入定戒法不违越。此四戒合称为戒飾。此戒无越为因，因佛七戒学戒则无违越戒律之相，故称无违戒。经名言：“何者为戒？心念戒、意志戒、守护戒、无越戒。”此处无违戒未被规定，因世尊未设定入定戒学戒。戒之合集谓为“流”，流乃声之合众也。故经言「总合体、合集、具足、集合、散布、弃灭、调伏」等义。

‘‘Samūho gaṇasaṅghātā, samudāyo ca sañcayo;

「合集、聚合、聚集，集聚已成；

Sandoho nivaho ogho, visaro nikaro cayo’’tyādi.

结合、结合、流动、消散及增长」等义。

Avahanati gacchati pavattati avayavaṃ etthāti ogho, samūho. Avapubbahanadhātu gatimhi ṇo. Avassa o, hanassa gho. Abhidhānappadīpikāṭīkāyaṃ pana ‘‘avayavaṃ katvā byāpiyati gacchatīti ogho’’ti vuttaṃ. Sīlānaṃ ogho samūho sīlogho. Alaṅkāroti piḷandhano. Alaṃ vibhusaṃ taṃ samaṅgīpuggalaṃ karoti anenāti alaṅkāro, sīlaṃ. Alaṃsaddūpapadakaradhātu ṇo. Sīlogho eva alaṅkāro sīloghālaṅkāro, tena vibhū siyatīti sīloghalaṅkāravibhūsito, buddho. Tena pana aññehi asādhāraṇena lokuttarasīlālaṅkārena vibhūsito. Na cīvarādinālaṅkārenāti attho. Sīlālaṅkārena hi sadiso alaṅkāro nāma natthi. Taṃ sīloghalaṅkāravibhūsitaṃ.

「呼召者、前往者、兴起者」，此三句之中，「部位」者，此处指「波涛、群集」。前行之因缘中，「行进」者，即流动之意。「波涛」者，即风浪之势。于《词汇说明灯论》中曾云：「以部位成形，意为扩散行动，即波涛。」戒法之波涛，即戒之群集亦称戒波涛。装饰者，意指附饰。装饰是使众生华美庄严之故也。戒法波涛即为装饰，称为戒法波涛装饰，故为庄严之戒波涛装饰。佛陀因此而庄严其身。又由别种非常法——出世间圣戒饰庄严之故。非衣服等之装饰义也。唯有戒饰之装饰方为真正之装饰。此即戒波涛装饰之庄严也。

Namāmibhiññāvaramiddhupetanti ettha namāmi abhiññāvaraṃ iddhi upetanti padacchedo. Tattha namāmīti vandāmi. Abhiññāvaramiddhupetanti abhiññāsaṅkhātāya uttamāya iddhiyā samannāgatanti attho. Abhivisesena jānātīti abhiññā, chabbidhaṃ ñāṇaṃ. Tañhi iddhividhadibbasota paracitta vijānana pubbenivāsānussati cutūpapāta āsavakkhaya ñāṇavasena chabbidhaṃ hoti. Tattha iddhividhañāṇanti ekopi hutvā bahudhā hotītiādinayappavatte iddhividhe jānana ñāṇaṃ. Dibbasotañāṇanti dūrasantikādibhedasaddārammaṇāya dibbasotadhātuyā jānanañāṇaṃ. Paracittavijānanañāṇanti parasattānaṃ cittaparicchedassa vijānanañāṇaṃ. Pubbenivāsā nussatiñāṇanti attasantāne vutthavasena ceva gocara nivāsavasena ca pubbe atītabhavesu khandhādīnaṃ anussaraṇa satiyā sampayuttaṃ ñāṇaṃ. Cutūpapātañāṇanti sattānaṃ cutiyañca upapāte ca jānanañāṇaṃ. Ettha ca aṭṭhakathāsu cutūpapātañāṇaṭṭhāne tassa sādhakattā dibbacakkhuñāṇanti vuttaṃ. Āsavakkhayañāṇanti saccaparicchedassa jānanaṃ arahatta maggañāṇanti. Varanti uttamaṃ. Iddhīti ijjhanaṃ samijjhanaṃ. Ijjhati samijjhatīti vā iddhi. Idhadhātuti. Abhiññāsaṅkhātāya varāya iddhiyā upeto samupeto samannāgatoti abhiññāvaramiddhupeto, buddho. Taṃ abhiññāvaramiddhupetaṃ. Taṃ buddhaṃ ahaṃ namāmīti sambandho.

「我礼敬彼得诸通达神足」，此中「我礼敬」者，斩断通达意。通达神足者，谓以种种神通及超凡力量具足。由此明知为通达神足。通达为六种知识。彼以神足种类的天耳通、他心通、前生忆念、死后觉知，烦恼灭尽等种种知识而成六种知。此知谓神足知识。天耳通知识者，即远近声音及诸界象之知；他心通知识，即他心识切割知；前生忆念知识，即依自身现识及境界住处或之前诸已往世中，蕴等之忆念相续而成之知识；死后一切生命再生知识即生死间知也。且于注疏中特于死后觉知一段云，此为具大神眼通之意。烦恼灭尽知识，即谓断真理之知识，谓阿拉汉道之知，谓得至高境界也。神足即意为意心热力。意即热力并寓意。此处谓强盛具足之意。由此关系，称礼敬具足通达神足生者关系。

Ayaṃ panettha saṅkhepayojanā. Rāgādichedāmalañāṇa khaggaṃ rāgādikilesaṃ chindantaṃ malavirahitaṃ arahattamaggañāṇa saṅkhātaṃ asivantaṃ, satīsamaññāphalakābhigāhaṃ sammā satināmikaṃ phalakaṃ daḷhagahaṇaṃ, sīloghalaṅkāravibhūsitaṃ sīlānaṃ samūhasaṅkhātena alaṅkārena vibhūsitaṃ, abhiññā varamiddhupetaṃ abhiññāsaṅkhātāya varāya uttamāya iddhiyā upetaṃ samupetaṃ samannāgataṃ taṃ buddhaṃ ahaṃ namāmīti.

此即略据归结。断贪等污垢之智慧如剃刀，切断贪欲等染污之痕迹，纯净无垢得阿拉汉道智慧，为智慧利刃，握持得持，犹如附着智慧之铠，正念亦同。以戒波涛装饰庄严之戒法众合，随智装饰庄严。为通达神足最上品，具足生机俱足互成，故我礼敬彼佛也。

Sattamavandanagāthāvaṇṇanā samattā. · 第七礼敬偈释义完毕。

§8

Dayālayaṃ sabbadhi dukkaraṃ karaṃ,

悲愍者，于一切艰难众生显一切苦难之所为，

Bhavaṇṇavātikkamamaggataṃ gataṃ;

于烦恼恶行所入亡没之道中，

Tilokanāthaṃ susamāhitaṃ hitaṃ,

为三界主，安住慈心，利益众生，

Samantacakkhuṃ paṇamāmi taṃmitaṃ.

向一切众生的眼光礼敬。

§8

8. Evaṃ sattamagāthāya buddhaṃ vanditvā idāni mahākaruṇā dīhi navahi guṇehi thomitvā vanditukāmo dayālayantyādigāthamāha. Ayaṃ pana ja ta ja ragaṇehi yuttattā dvādasakkharehi lakkhitā catupādantayamakā vaṃsaṭṭhagāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘vadanti vaṃsaṭṭhamidaṃ jatā jarā’’ti. Tassattho, yassaṃ paṭipādaṃ jatā jatagaṇā ca jarā jaragaṇā ca ce bhavanti, idaṃ vuttaṃ vaṃsaṭṭhaṃ vaṃsaṭṭhagāthā nāmāti munayo isayo vadantīti.

第八。如此，在以七行诗赞叹佛陀之后，如来现起大悲心，以九种功德为依止，称扬赞敬，欲广为称颂悲悯之歌。如是，此歌乃由十二个音节组成，具有四足两行的韵律，是家族世系的歌诗。应当知，此歌曾有偈语指出，“此歌乃赞叹生死老病的家族。”此家族者，即生死族群及衰老族群。众圣者贤人如是言曰。

Tattha dayālayanti mahākaruṇāya ca, mettāya ca ādhāraṃ. Dayāsaddo hi karuṇāya ca, mettāya ca vattati. Adayāpannoti ettha hi karuṇāya vattati. Nikkaruṇikataṃ āpannoti attho. Dayāpannoti ettha mettāya mettacittataṃ āpannoti attho. Idha pana tadubhayampi vaṭṭati. Tasmā dayā ca dayā ca dayāti saddasarūpekaseso kātabbo. Vacanattho panettha evaṃ veditabbo. Dayati hiṃsati kāruṇikanti dayā, mahākaruṇā. Dayadhātu hiṃsāyaṃ a. Yā karuṇā yāva yathādhippetaṃ parassa hitanipphattiṃ na pāpuṇāti, tāva kāruṇikaṃ hiṃsatīti attho. Dayati hiṃsati apaneti paradukkhanti vā dayā. Atha vā dayati attano sukhampi pahāya khedaṃ gaṇhāti sajjano etāyāti dayā, dayati anuggaṇhāti pāpajanampi etāyāti vā dayā, dayanti gaṇhanti bodhisattā sammāsambodhiṃ etāyāti vā dayā, bodhisattā buddhabhāvāya abhinīhārakaraṇa kāle hatthagatampi aggaphalaṃ chaṭṭetvā mahākaruṇāya saṃsārasāgarato satte samuddharitukāmā anassāsa karaṃ mahantaṃ saṃsāradukkhañca pacchimabhave saha amata dhātupaṭilābhena anekaguṇasamalaṅkataṃ sabbaññutañāṇañca gaṇhantīti attho. Dayati dadāti sattānaṃ abhayaṃ etāyāti dayā, mettā. Dayadhātu dāne a. Dayati gacchati vibhāgaṃ akatvā sattesu samaṃ pavattatīti dayā. Yathā udakaṃ sabbasattesu sītena samaṃ pharati rajomalañca pavāheti, evaṃ mettā pāpakalyāṇajanesu vibhāgaṃ akatvā samaṃ pavattatīti attho.

此中“悲悯”和“大悲”为其根基。“悲悯”的声音确指向慈悲与大爱。所说的不犯怨恨之意，即“无恶意”的慈悲含义。所谓“悲悯”，即已达到慈悲心；此处二者相生相续。因此，必须将“悲”字理解为表示声音的词汇。因“悲”有伤害意，若能令彼生命获益、无损，则为慈悲之意谓“大悲”。若射他众生则不为慈悲；若承受痛苦舍己如是，则为悲悯心；即是慈悲的不同表现。菩萨及正觉者为成佛之因，力断恶业，舍恶修善，以大悲心从轮回苦海救拔众生，同时摄取无上安乐、真理、智慧等功德，此皆为“大悲”之义。悲悯施予众生无畏，为慈爱所寄托。“悲悯”以布施为根本。悲悯涵摄众生，无差別平等普行，慈心如水普润众生，洗净灾劫，如是法义。

Aparo nayo. Dayanti anurakkhanti satte etāya, sayaṃ vā anuddayati anuddayamattameva vā etanti dayā, karuṇāmettā labbhanti. Tāya ālayati patiṭṭhati etthāti dayālayo, buddho. Bhagavā hi devadattādīsu virodhi sattesu ca avirodhisattesu orase rāhule ca samaṃ niccaṃ hitajjhāsayatāya mahākaruṇāya mettāya ca ṭhito , tasmā dayālayanti thometīti vuttaṃ hoti. Vuttañhetaṃ apadānapāḷiyaṃ –

又有一义：“众生心生悲悯之情而保护、守护众生，或自振奋，或待他振奋”的意思，称为慈悲与慈心。谓此善心住于彼，如是称其为悲悯之所依安住，即佛为悲悯之根基。因佛于如魔敌对众生及不敌对众生、一切众中与沙门罗睺等恒住大悲心与慈爱心，故名为悲悯之所依。经典中亦有此颂言：

‘‘Vadhake devadatte ca, core aṅgulimālake;

“杀戮者如魔敌，盗贼如勒指环，

Dhanapāle rāhule ca, samacitto mahāmunī’’ti.

守财者如罗睺，定心大贤者如来。”

Sabbadhīti sabbasmiṃ attabhāve. Buddhabhāvāya abhinīhārato paṭṭhāya sabbattabhāvesūti attho. Dukkaranti dukkhena karitabbaṃ pañcamahāpariccāgādikammaṃ dukkhena karitabbanti dukkaraṃ, pañcamahāpariccāgādikammaṃ labbhati. Ettha ca pañcamahā pariccāgoti dhanapariccāgo, aṅgapariccāgo, puttapariccāgo, bhariyapariccāgo, jīvitapariccāgo cāti pañcavidho hoti. Tattha hatthiassa dāsidāsādi saviññāṇakassa dhanassa vā muttāmaṇirajatādi aviññāṇakassa dhanassa vā pariccāgo dhanapariccāgo nāma. Hatthapādacakkhukaṇṇanāsādisarīrāva yavassa pariccāgo aṅgapariccāgo nāma. Puttassa ca dhītuyā ca pariccāgo puttapariccāgo nāma. Bhariyāya pariccāgo bhariyapariccāgo nāma. Jīvitindriyapaṭibaddhassa sarīrassa pariccāgo jīvitapariccāgo nāma. Kiñcāpi pana dhanapariccāgā dayo dānapāramiyaṃyeva antogadhā, tathāpi pariccāga visesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgavasena visuṃ katanti adhippāyo. Mahāpadānasuttaṭīkāyaṃ pana ‘‘aṅgapariccāgo, nayanapariccāgo, attapariccāgo, rajjapariccāgo, puttadārapariccāgoti ime pañca mahāpariccāgā. Tatthapi kāmaṃ aṅgapariccāgādayopi dānapāramīyeva. Tathāpi pariccāgavisesabhāvadassanatthañceva sudukkarabhāvadassanatthañca mahāpariccāgānaṃ visuṃ gahaṇaṃ. Tatoyeva ca aṅgapariccāgatopi visuṃ nayanapariccāgaggahaṇaṃ. Pariccāgabhāvasāmaññepi rajjapariccāga puttadārapariccāgaggahaṇaṃ kata’’nti vuttaṃ. Taṃ dukkaraṃ. Idaṃ pana karanti etassa kammapadaṃ. Karanti karontaṃ, karotīti karo, buddho. Taṃ.

『总持』者，谓诸有自性皆悉含摄之。为成就成佛之身而勤勉勤行，因而在诸自性中持有故义。所谓“痛苦”乃以苦为作故，当行五大放弃等功德业，痛苦当作，是故艰难；然而若得五大放弃等功德，则亦得此苦。此五大放弃谓：财产放弃、身躯放弃、子女放弃、妻室放弃、生命放弃共五种。其中文曰：对象如奴仆或奴隶、珍宝珠玉等所有无知物财，名为财产放弃。象及手足、眼目、耳鼻等身体诸处，名身躯放弃。子女及侍女为子女放弃。妻室为妻室放弃。以生命根所系身躯，即生命放弃。财产放弃虽有施舍波罗蜜功用为底，但因显现其殊胜特殊难行，故视为大放弃。于《大本经注》中说:“身躯放弃、眼目放弃、自他放弃、绳索放弃、子及侍女放弃，此五为大放弃。虽身躯放弃等亦属布施波罗蜜，但因其殊胜特殊难行，故称为大放弃。亦仅身躯放弃中，眼目放弃为其主要取缔。一般放弃中，绳索放弃与子及侍女放弃为主要聚合。”言此乃难行。此即造作此业果报之义。此造作造作者，谓造作，佛也。

Bhavaṇṇavātikkamamaggatanti ettha bhavaaṇṇavaatikkamaṃ aggatanti padacchedo. Bhavaṇṇavātikkamanti kāmarūpaarūpabhavasaṅkhatā aṇṇavā samuddato atikkantaṃ. Bhavanti sattā etthāti bhavo. Aṇṇo vuccati udakaṃ. Taṃ etasmiṃ atthīti aṇṇavā, samuddo. Bhavasaṅkhāto aṇṇavoti bhavaṇṇavā, mahāsamuddo. Bahūhi ūmivegādīhi bhayehi okiṇṇo viya tividhopi bhavo bahūhi jātijarāmaraṇādīhi dukkhabhayehi okiṇṇo hoti, tasmā bhavaṇṇavāti vuccati. Taṃ atikkamittha uttaritthāti bhavaṇṇavātikkamo, buddho. Tassa hi gambhīre mahāudakakkhandhe mahāsamudde udakaṃ abbocchinnaṃ pavattati sandatiiva tibhavasaṅkhate saṃsāre paṭisandhicutiyo abbocchinnaṃ nibbattakānaṃ diyaḍḍhasahassakilesānaṃ bodhimaṇḍe arahattamaggañāṇena asesaṃ viddhaṃsitattā tīsu bhavesu punabbhavo natthi. Tasmā buddhaṃ bhavaṇṇavātikkamanti abhitthavituṃ arahatīti vuttaṃ hoti. Taṃ bhavaṇṇavātikkamaṃ.

『越生死风』者，此处『越生死风』谓「生死之海浪风头已超越」之意。『生死风』者，即有形色所缘生死汇集似海浪者。生死谓众生，此处所指生死。『浪』即水。此处以『浪』指大海之广意。生死合称『生死风』，谓大海。诸种如火山爆发及恐怖诸风等，如水涸而似干枯者。生死有三，谓三界生死。被重重生死、老死等苦怖所击而惊怖甚深，故称生死风。此越过之谓，向上而达也，为生死风之超越，佛喻也。其因经过深厚大海与广大水面，水不断流动涌动，三界生死不断轮回，肮脏众多烦恼俱足净除，得阿拉汉果智彻见真实，三界无再生故。如是故，称佛为『越生死风』。此即此超越生死风义。

Aggatanti sabbasattānaṃ seṭṭhabhāvaṃ. Ayaṃ panettha aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. Tathā hesa ajjatagge pāṇupetaṃ saraṇaṃ gatantiādīsu ādimhi dissati. Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyyātiādīsu koṭiyaṃ. Anujānāmi bhikkhave vihāraggena vā pariveṇaggena vā bhājetuntiādīsu koṭṭhāse. Aggo hamasmi lokassātiādīsu seṭṭhe. Svāyamidhapi soyeva daṭṭhabbo. Devamanussānaṃ seṭṭhabhāvaṃ ajati gacchatīti aggo, buddho. Asadisaṭṭhena guṇavisiṭṭhaṭṭhena asamasamaṭṭhena ca aggo seṭṭho nāmāti attho. Atha vā dullabhapātu bhāvato acchariyamanussabhāvato bahujanahitasukhāvahato adutiyaasahāyādibhāvato ca bhagavā loke aggo seṭṭho nāmāti attho. Vuttañhi aṅguttarapāḷiyaṃ ‘‘yāvatā bhikkhave sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā, tathāgato tesaṃ aggamakkhāyatī’’ti. Aggassa bhāvo aggataṃ. Taṃ pana gatantietassa kammapadaṃ. Gatanti pattaṃ, pāpuṇantanti attho.

『最胜』者，即诸众中最上意。此处最胜一词，在一切之中上上、最胜无上之意显著。譬如今日最上胜之依止等义。以此指节肢之彼节肢转动等处，亦有“厢舍最胜”等意。此盖知：最者，登高峰也。诸天人世间最贵最胜现，称佛为最胜。因诸种殊胜功德卓绝无等，无等为最胜义。或谓因其罕有珍宝等功德及其广大道等利益众生，无二无臣故，称佛为世间最胜。于《增支论》中说：“诸众生无论飞禽二足四足及多足等，如来为其最胜。”胜者为最上之意。最胜，谓至也，得也。

Tilokanāthanti kāmarūpaarūpasaṅkhatānaṃ tiṇṇaṃ lokānaṃ paṭisaraṇaṃ. Ettha ca lokasaddassa attho heṭṭhā vuttoyeva. Tayo lokā tilokā. Nāthasaddo pana nipphannānipphannavasena duvidho hoti. Tattha anipphannanāthasaddo paṭisaraṇattho hoti saṅketavasena. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘saṅketavacanaṃ saccaṃ, lokasammutikāraṇa’’nti. Tilokānaṃ nātho paṭisaraṇoti tilokanātho, buddho. Sabbānatthaparihāra pubbaṅgamāya niravasesahitasukhavidhānatapparāyaniratisayāya payogasampattiyā ca sadevamanussāya pajāya accantupakāritāya aparimitanirupamappabhāvaguṇavisesasamaṅgitāya ca sabbasattuttamo bhagavā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ ekapaṭisaraṇo nāmāti attho.

『三界主人』者，为有形色所组构三界之守护者。此处对『界』字义，以更下段释义为依。三界即三轮回之生处。『主人』两义：一为压制，二为保护。此谓以“指示真实语，及觉知和解之缘”，为三界有情主人。三界主人谓护持众生之法。从前所述诸功德及安立无滞苦乐方，起极大利益与喜悦，广大殊胜无量，恒常照耀诸天人民，是诸众生极上者，故称为三界守护者。从此义，即谓佛。

Nipphannanāthasaddo pana yācane, upatāpe, issariye, āsīse cāti catūsvatthesu vattati. Tattha yācane nāthati yācatīti nātho, buddho. Nāthadhātu a. So pana veneyyasatte attano hitakaraṇe yācitvāpi niyojetīti attho. Atha vā bhagavā sādhu bhikkhave bhikkhu kālena kālaṃ attasampattiṃ paccavekkheyyātiādinā sattānaṃ taṃ taṃ hitapaṭipattiṃ yācitvāpi karuṇāya samussāhito te tattha niyojeti. Tasmā nātho nāmāti attho. Upatāpe nāthati veneyyagate kilese upatāpetīti nātho, buddho. Dhammadesanāya veneyyasantāne kilese viddhaṃsāpetīti attho. Issariye nāthati issariyati satteti nātho. Paramena pana cittissariyena samannāgato bhagavā sabbasatte dhammena isati abhibhavatīti attho. Āsīse pana nāthati āsīsatīti nātho. Veneyyānaṃ hitasukhaṃ mettāya navasena patthetīti attho. Tilokānaṃ nātho tilokanātho, buddho. Taṃ tilokanāthaṃ.

『无滞主人』者，以乞求、催促、要求、祈讼等四法而表现。其所愿者，即谓乞求，是故主人。『主人』还意味着为众生之利益而乞求者也。佛时常以此乞求种种善法，关照诸众所需故安置之。故号无滞主人。『催促』者，意为损灭流布之烦恼，亦谓催促也，故号主人。『要求』即统领，佛以其为统领，心常现无上而以法感化诸众，故名为主人。『祈讼』意为遂愿，使安乐及得成就亦是主人。综上释名为三界主人。

Susamāhitanti lābhālābhādilokadhammehi acala mānattā sundarasamādhivantaṃ. Saṃsamaṃ ādhiyati ekārammaṇe sampayuttadhamme ṭhapeti etenāti samādhi. Saṃpubba dhā dhātu i. Sundaro pasattho vā samādhi susamādhi. Taṃ assa atthīti susamāhito, buddho. Assathyatthe to. Pabbatotiādīsu viya. Dhassa ho. Catūhi disāhi āgatehi vātehi acalamāno mahāmerupabbato viya bhagavā lābhālābhādilokadhammehi ca micchāvāda vātehi ca acalamānena samādhinā samannāgatoti attho. Taṃ susamāhitaṃ.

『纯一定意』者，于利害成败及世间事无动摇心，具美妙定之功德。以一境而专心调摄，称为定。又名姑现境界内有所依住故。此义谓纯正定也。譬如群山所受四方吹来的大风仍能镇定坚固，犹如广大佛陀，无论得失世事及邪说谤言等皆不动摇，具纯一正定之力也。是故称纯一定者。

Hitanti manussadevabrahmasaṅkhātānaṃ sabbasattānaṃ payojana dhārentaṃ. Kāraṇānurūpaṃ hinoti pavattatīti hitaṃ, payojanaṃ. Hidhātu gatiyaṃ ta. Taṃ dhāretīti hito, buddho. Kitanta samāsoyaṃ. Hitadharanti vattabbe chandānurakkhaṇatthāya uttara padalopena hitanti vattabbaṃ. Yathā samajjanī padīpoti. Atha vā dukkhaṃ hiṃsatīti hitaṃ. Hiṃsadhātu hiṃsāyaṃ tapaccayo. Yathā ca byādhiyā osamaṃ rogīnaṃ hitanti vuccati, evaṃ dukkhahananato hitaṃ nāma hoti. Sukhaṃ vidadhātīti vā hitaṃ. Dhādhātu dhāraṇe ta. Yathā ca rudhiramaṃsādi dhātu vaḍḍhanaṃ rasāyatanaṃ kissānaṃ hitanti vuccati, evaṃ sukhavahanato hitanti vuccati. Payojanaṃ taṃ dhāretīti hito, buddho. So pana dhammadesanāya veneyyajanānaṃ dukkhāpanayanampi ñāṇaparipācanampi katvā lokiyalokuttarahitasukhaṃ dhāretīti vuttaṃ hoti. Taṃ hitaṃ.

『利益』者，谓对人间、天界及梵天等诸所有有众生一切承载其用者依因缘相应而使其减少、转变者是为利益、利益者。援用“持有、依存”的义理，谓其持有故称利益，此为佛说。此合成语义乃『利益』。『利益』应于现行中保护诸欲望之维持、续存，故以推类相曰『利益』，如同『知心灯』。又或『苦』能伤害，故谓利益。以伤害因子为伤害。如病者之苦患，被称利益，犹如使苦消减者说为利益。或亦谓利益为推动快乐者。谓『持有』，即持载。又如血肉等之构成因，增进身躯之滋养，谓之利益。故谓利益为持有其用者，佛说。唯对法之宣说，为欲界众生灭除苦难、圆满智慧，生起世俗及出世间无苦之乐而持，有称『利益』。此谓利益。

Samantacakkhunti ettha cakkhu nāma buddhacakkhu, dhammacakkhu, ñāṇa cakkhu, samantacakkhu, dibbacakkhūti pañcavidhaṃ hoti. Tattha addasaṃ kho ahaṃ bhikkhave buddhacakkhunā lokaṃ volokentoti idaṃ buddhacakkhu nāma. Virajaṃ vītamalaṃ dhammacakkhunti idaṃ heṭṭhimamaggatta yasaṅkhātaṃ dhammacakkhu nāma. Cakkhuṃ udapādīti idaṃ ñāṇacakkhu nāma. Samantacakkhu vuccati sabbaññutañāṇanti idaṃ samantacakkhu nāma. Addasaṃ kho ahaṃ bhikkhave dibbena cakkhunā visuddhenāti idaṃ dibbacakkhu nāma. Idha pana samantacakkhu adhippetaṃ. Parisamantato sabbañeyyadhammaṃ passantaṃ sabbaññutañāṇavantanti attho. Ayaṃ panettha vacanattho. Samantato sabbañeyyadhammaṃ cakkhati passatīti samantacakkhu, sabbaññutañāṇaṃ. Cakkhadhātu u. Tena vuttaṃ mahāniddesapāḷiyaṃ ‘‘samantacakkhu vuccati sabbaññutañāṇa’’nti. Samantacakkhu assa atthīti samantacakkhu, buddho. Vuttañhetaṃ paṭisambhidāmagge –

『遍瞻眼』者，此处之眼名为佛眼、法眼、智慧眼、遍瞻眼、天眼，五种。彼时我见于诸比库，以佛眼观视世间，此谓佛眼。清净无垢之法眼，名法眼，此谓正法通达之眼。智慧之眼，谓智慧观察生起之眼。遍瞻眼谓遍知诸法之智，此谓遍瞻眼。又我见以清净天眼观视，此谓天眼。此处所说为遍瞻眼。由普遍遍照视一切世间一切可知之法，故谓遍智之眼，即遍瞻眼。眼根亦名。由此故有大解经中云『遍瞻眼谓遍智之知』。谓遍瞻眼之义即遍智，佛说。此所论已在《破疑论》中有言—

‘‘Na tassa addiṭṭhamidhatthi kiñci,

『此中无有所见之物，

Atho aviññātamajānitabbaṃ;

又未知者不可生，

Sabbaṃ abhiññāsi yadatthi neyyaṃ,

一切所晓悟者皆能通达不生死，

Tathāgato tena samantacakkhū’’ti.

如来即为此遍瞻之眼』。」

Tassattho. Tassa tathāgatassa addiṭṭhaṃ apassantaṃ kiñci dhammajātaṃ idhaloke na atthi. Atho aviññātaṃ aviditaṃ apākaṭaṃ vā ajānitabbaṃ dhammajātaṃ na atthi. Neyyaṃ ñātabbaṃ yaṃ dhammajātaṃ atthi. Sabbaṃ taṃ dhammajātaṃ tathāgato abhiññāsi paṭivijjhi. Tena tasmā tathāgato samantacakkhu nāmāti. Taṃ samantacakkhuṃ.

关于此处。此乃指该如来的法所示现而未显见的真理，在此世界上并无法生存有形可见的法。或者说，无明不明、未知不为识别、不可知晓的法也不存在。须知不能认识的法，即是存在的法。如来洞彻通达一切法，预知明了。因此，如来得名为『遍见』，此遍见即是如来的遍见眼。

Paṇamāmi taṃmitanti ettha paṇamāmi taṃ amitanti padacchedo. Amitaṃ taṃ buddhaṃ ahaṃ paṇamāmīti sambandho. Tattha amitanti aparimeyyaṃ ñāṇena aparicchinnaṃ vā, sīlasamādhi paññādiguṇavantaṃ. Amitabbaṃ ñāṇena aparicchinditabbanti vā amitaṃ, sīlādiguṇaṃ. Napubba mādhātu parimāṇe ta. Taṃ assa atthīti amito, buddho. Yathā hi mahāsamudde na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vāti. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati, evameva buddhassa na sukaraṃ sīlādiguṇassa pamāṇaṃ gaṇetuṃ ettakaṃ sīlaguṇaṃ, ettako samādhiguṇo, ettakā paññāguṇātiādināti. Atha kho asaṅkhyeyyo appameyyo mahāguṇakkhandhotveva saṅkhyaṃ gacchati. Tenavuttaṃ apadānapāḷiyaṃ –

『我礼敬彼如来』之意，此处『礼敬』为动词分解。『无量』是我礼敬彼觉者的缘由。『无量』指的是以无边无际之智慧、且无分别故，具足戒定慧三种功德。被礼敬者者，因其智慧不可测量且无缺漏，戒功德亦不可测量。非以前世的质料长短为度量。譬如在大海中，难以计算其水量；可以数某一数量的水桶、某数量百水桶、某数千万水桶、甚至数以万计千万水桶。然其实海水量无数无边，不可理量。佛陀之戒定慧三宝德、功德亦复如是，无数量无边。如已述于经文结语——

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

『即便佛也应言说佛的品性，』

Kappampi ce aññamabhāsamāno;

『若有人说他人无等品性；』

Khīyetha kappo ciradīghamantare,

『其品性必定消逝在长久遥远的时日下，』

Vaṇṇo na khīyetha tathāgatāna’’nti ca.

『而如来者的品性永不消逝。』」

‘‘Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

『无数』者，名称之多，不可为计数，以尊贵的能者所具足的良好品质为本。

Guṇena nāmamuddheyyaṃ, api nāmasahassato’’ti ca.

以品质为名，甚或以千计的名称也称之。

Tena buddhaṃ amitanti thometīti.

因此对佛陀称为无量无边者，即指称佛陀之不可量，故作此称。

Ayaṃ panettha saṅkhepayojanā. Dayālayaṃ mahākaruṇāya mettāya ādhāraṃ. Sabbadhi sabbasmiṃ attabhāve, dukkaraṃ dukkhena karitabbaṃ pañcamahāpariccāgādikammaṃ karaṃ karontaṃ, bhavaṇṇavātikkamaṃ tibhavasaṅkhātasamuddato atikkantaṃ, aggataṃ sabbasattānaṃ seṭṭhabhāvaṃ, gataṃ pattaṃ, tilokanāthaṃ kāmarūpa arūpasaṅkhātassa tilokassa paṭisaraṇaṃ, susamāhitaṃ sundara samādhivantaṃ, hitaṃ sabbasattānaṃ lokiyalokuttarasaṅkhātaṃ atthadhāraṇaṃ, samantacakkhuṃ parisamantato sabbañeyyadhammaṃ passantaṃ sabbaññutañāṇavantaṃ, amitaṃ aparimeyyaṃ sīlādiguṇavantaṃ, taṃ buddhaṃ ahaṃ paṇamāmi vandāmīti.

此处乃概括其内涵。以大悲心、慈爱、慈祥为依止。不论何处何时，于自身所现之境地中，当行难行之法——即五种大舍（五大无分别施）等善行。乃超越存在的风霜苦难，越过生死三界所构之苦海，达成诸众生中最上之境界，是离欲界色界无色界构成之三界之主宰。如来者，悉已超脱世间，证得解脱，能为护持世间众生之安乐依归。具足安稳寂静、清净美妙的三昧，普利一切众生，世间世出世间一切功德法之所依，具广视慧，遍观一切可见法，具足无上智慧之知。具无可量度、无边无际的戒德诸善根，故我敬礼此佛，顶礼致敬焉。

Aṭṭhamavandanagāthāvaṇṇanā samattā. · 第八礼敬偈释义完毕。

§9

Tahiṃ tahiṃ pāramisañcayaṃ cayaṃ,

于彼此之间，积集波罗蜜（度彼岸之法）之修行；

Gataṃ gataṃ sabbhi sukhappadaṃ padaṃ;

超越生死，进至皆获安乐之境地；

Narānarānaṃ sukhasambhavaṃ bhavaṃ,

众生之间，生起安乐之境，

Namānamānaṃ jinapuṅgavaṃ gavaṃ.

相互敬礼，称赞胜利的圣者。

§9

9. Evaṃ aṭṭhamagāthāya buddhaṃ vanditvā idāni pāramisañcayaṃ cayantyādīhi pañcahi guṇehi thomitvā vanditukāmo tahiṃ tahiṃ pāramisañcayaṃcayantyādigāthamāha. Ayaṃ pana jatajara gaṇehi yuttattā dvādasakkharehi lakkhitā sabbapādādyantayamakā vaṃsaṭṭhagāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘vadanti vaṃsaṭṭhamidaṃ jatā jarā’’ti. Tassattho heṭṭhā vuttoyeva.

第九章。于此第八偈敬礼佛陀后，如今通过积累波罗蜜，依五种波罗蜜敬礼佛陀，诵此偈。此偈应与众多老年人相应，由十二个音节构成，具足全部脚韵，系世系颂（本传记诗篇）所制。当说：“世系传说即是老年人所言。”此理下文已明。

Tattha tahiṃ tahinti tasmiṃ tasmiṃ bhave attabhāve vā, buddhavaraṃ paṇidhānato paṭṭhāya tesu tesu bhavesu attabhāvesu vāti attho. Pāramisañcayanti dānādipā ramīnaṃ samūhaṃ. Ettha ca pāramī nāma dānasīlanekkhammapaññā vīriya khantisaccaadhiṭṭhānamettāupekkhāvasena dasavidhā hoti. Vuttañca buddhavaṃse –

其中「在彼、彼处」意指各个三世中个人存在的生命状态中，依佛陀庄严的殊胜愿力，在那些世中与个体生命状态相应集聚波罗蜜。所谓波罗蜜，即由布施等诸修福德之集成。此处波罗蜜涵盖十种，即布施、持戒、出离、智慧、精进、忍辱、真诚、正念、定力、慈心平等。佛传中有云——

‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

「布施、持戒、出离，智慧、精进为第五，

Khantisaccamadhiṭṭhānaṃ, mettupekkhāti te dasā’’ti.

忍辱、真诚、正念，慈心平等为十种。」

Ayaṃ pana pāramīsaddassa vacanattho. Dānasīlādiguṇa visesayogena sattuttamatāya mahābodhisatto paramo. Tassa ayaṃ bhāvo kammanti vā pāramī, dānādi kriyāva labbhati. Santakabhāvakammataddhite ṇapaccayo. Itthiliṅgajotaka īpaccayo ca. Atha vā dānādīni pūretīti paramo. Dānādiguṇānaṃ pūrako pālako ca bodhisatto. Pūradhātu amapaccayo. Pare satte mavati attani bandhati guṇavisesayogenāti vā paramo, bodhisatto. Parasaddūpapada mudhātu bandhane kvi. Paraṃ atirekaṃ majjati kilesamalatoti vā paramo. Parasaddūpa pada majjadhātu saṃsuddhiyaṃ kvi. Parasaddo atirekattho. Paraṃ seṭṭhaṃ nibbānaṃ visesena mayati gacchatīti vā paramo. Parasaddūpapada mayadhātu gatiyaṃ kvi. Dhātvantalopo. Para saddo seṭṭhattho. Paraṃ lokaṃ pamāṇabhūtena ñāṇa visesena idhalokamiva munāti paricchindatīti vā paramo. Parasaddūpa pada munadhātu paricchindane kvi. Paraṃ ati viya sīlādiguṇagaṇaṃ attano santāne minoti pakkhipatīti vā paramo. Parasaddūpapada midhātu pakkhipane kvi. Parasaddo atirekavācako. Paraṃ attabhūtadhammakāyato aññaṃ paṭipakkhaṃ vā tadanatthakaraṃ kilesacoragaṇaṃ mināti hiṃsatīti vā paramo, mahābodhisatto. Parasaddūpapada midhātu hiṃsāyaṃ kvi. Parasaddo aññavācako, paṭipakkhavācako vā. Paramassa ayantiādinā vuttanayena pāramīti. Api ca pāre nibbāne majjati sujjhatīti pāramī, mahābodhi satto. Suddhakattusādhanoyaṃ. Pārasaddūpapada majadhātu saṃsuddhiyaṃ kvi. Ī ca. Pāre nibbāne satte majjati sodhetīti vā pāramī, hetukattusādhanoyaṃ.

此文说的是波羅蜜多一词的含义。由布施戒律诸种功德互相结合，成就众生最上，因此大觉者殊胜无比。此境界兼具行为（业）与波羅蜜多的性质，得以行持布施等功德。是障止积聚的因缘，亦是女性众生授记的因缘。例如女性的授记，亦或因布施等而充实的大觉者。布施等功德的充实者、守护者即大觉者。充足的法识是原因。对彼他人而言，他以各种殊胜的功德为缘，受他物束缚，即大觉者所为。由他物之缘结缔，受制于烦恼秽垢，亦为大觉者之境界。由他物之缘，为修净行之因缘。殊胜他物之缘成于特别之义。如彼为最胜宁静涅槃因缘而游行，亦为大觉者之缘。由他物之缘成于妙境之因。法界失故。殊胜他物之缘为最妙。对彼彼界具量知见，以知此界，犹如圣人破除蒙昧，亦为大觉者。由他物之缘成于明智之因。彼为殊胜之义，具戒等功德者，于自身系念并怀疑而轻弃，故将恶趣受报，亦为大觉者。由他物缘成于恶缘。彼为他异言辞。彼由爱己法体所生之身，伤害敌对者及秽垢者，亦为大觉者。由他物之缘成于伤害因。彼又为通异之言，谴责反对者者。波羅蜜多因该名者，且彼在胜义涅槃中熄灭、清净，此即波羅蜜多意义。修净因缘之境界由他物之缘而成。于彼彼界灭除，即波羅蜜多义。此即波羅蜜多。至于涅槃境界中众生熄灭清净，即为波羅蜜多之果位。

Pārenibbāne satte mavati bandhati yojetīti vā pāramī. Pāraṃ nibbānaṃ mayati gacchati satte ca māyeti gameti vā pāramī. Pāraṃ nibbānaṃ yāthāvato munāti paricchindatīti vā pāramī. Pāre nibbāne satte minoti pakkhipatīti vā pāramī. Midhātu pakkhipane ī. Pāre nibbāne sattānaṃ mināti hiṃsatīti vā pāramī, mahābodhisatto. Tassa ayaṃ bhāvo kammanti dānādikriyā pāramīti. Iminā vuttanayena pāramīsaddassa vacanattho veditabbo. Kiñcāpi pana pāramīsaddassa nibbacanaṃ saṅkhepena vuttaṃ. Sotūnaṃ pana niruttinayakosallatthaṃ vitthārena vuttanti daṭṭhabbaṃ.

涅槃境界中众生受他物之缘所束缚，此即波羅蜜多。彼证涅槃而达到超越境界，且令众生迷惑或引导，此亦为波羅蜜多。真正证得涅槃以破灭蒙昧，亦为波羅蜜多。在彼涅槃境界中，众生少失其爱惜与遗弃，此亦为波羅蜜多。离弃不净因成于彼所兴起的随缘。彼于涅槃中伤害众生，亦为波羅蜜多之业。由此行为被称波羅蜜多义，须知此为波羅蜜多。关于波羅蜜多一词亦曾简略说出。对听法人，演说技巧丰富者应明了其详细义理。

Sā pana dasapāramī, dasaupapāramī, dasaparamatthapāramī cāti tividhā hoti. Tattha saviññāṇāviññāṇakaṃ dhanaṃ pariccāgaṃ katvā pūritā bodhisambhārā dasapāramiyo nāma. Hattha pāda kaṇṇa nāsādiaṅgapaccaṅgapariccāgaṃ katvā pūritā bodhisambhārā dasaupapāramiyo nāma. Jīvitindriyapariccāgaṃ katvā pūritā bodhisambhārā dasa paramatthapāramiyo nāmāti. Dānādipāramīnaṃ pana attho cariyapiṭakaaṭṭhakathādīsu gahetabbo. Avayavaṃ saṅgahavasena cayati gacchati pavattatīti sañcayo, saṃpubba cidhātu gatiyaṃ ṇa. Sañcinoti avayavanti vā sañcayo, samūho. Pāramīnaṃ sañcayo samūhoti pāramisañcayo, taṃ pāramisañcayaṃ. Taṃ pana cayanti etassa kammaṃ. Cayanti upacitaṃ, parisambhūtanti attho. Cayati upacinātīti cayo, ciyittha upaciyitthāti vā cayo, buddho. Cidhātu upacaye ṇa. Taṃ cayaṃ. Sabbhigatanti sambandho.

所谓波羅蜜有三种类别：十波羅蜜、十辅助波羅蜜、十最高义波羅蜜。其中文义分别为：弃施积聚丰盈者为十波羅蜜；弃手足耳鼻眼舌身等而积聚丰盈者为十辅助波羅蜜；舍命根业而积聚丰盈者为十最高义波羅蜜。关于布施等波羅蜜义，须于律藏述疏等处援引。波羅蜜为汇集诸部件、层次逐渐前进而成积累。所谓积累，即汇聚、组合。波羅蜜之汇聚即为波羅蜜之集合体。此集合体即为波羅蜜的积累。积累为行动之果。积累经过养成、成熟，才称积累、或称经过养成的积累，如佛所说。积累构成其整体。一切相连为关联。

Tattha sabbhīti santehi sappurisehi. Rāgādikilese samenti upasamentīti santā, sappurisā. Samudhātu upasameta, antapaccayo vā. Santehīti vattabbe smāhismiṃnaṃ mhā bhimhivāti suttena hivibhattiyā bhikāraṃ santasaddassa so bhe bo canteti suttena bhakāre pare santasaddassa sakāraṃ katvā ante ca bakārāgamaṃ katvā sabbhīti vuttaṃ. Tehi sabbhi. Taṃ pana gatanti etassa avuttakattā. Gatanti upagamitabbaṃ. Tañhi devamanussehi gamiyati upagamiyati upasaṅkamiyatīti gatoti vuccati. Taṃ buddhaṃ atthakāmehi sappurisehi devamanussehi sīlādianantaguṇikattā saraṇanti abhimānā payirupāsitabboti vuttaṃ hoti. Taṃ gataṃ. Sukhappadaṃ padaṃ gatanti sambandho. Tattha sukhappadanti accantasukhassa patiṭṭhānabhūtaṃ. Sukhanaṃ sukhaṃ, tassa pajjati tiṭṭhati etthāti sukhappadaṃ, nibbānaṃ. Padanti nibbānaṃ. Tañhi buddhādīhi ariyehi pajjiyati gamiyatīti padanti vuccati. Gatanti agaminti gato, buddho. Dukkhādiasammissassa ekantasukhassa patiṭṭhānabhūtaṃ nibbānaṃ ārammaṇakaraṇavasena apāpuṇinti vuttaṃ hoti. Taṃ gataṃ.

其中‘一切’意指众生和圣贤。由烦恼贪嗔痴而生之安息叫做安息；贤者称之为净静。‘安息’即安止、停息之义。‘众生’之意，今依经文中示例：密集风象即为起风，逐散风即风息等，修辞展现‘息’义；众皆服从此义故称‘众’。此‘众’应当理解为善友之中往来者，来往辩者称“往”。佛教圣贤与天人依戒等无量功德皈依，受到敬重，此称为‘往’。‘往’即往来、接近之意。此谓佛及圣者的法门被敬仰、流传，众生学习往来者相应而行。

Narānarānanti naraanarānanti padacchedo. Manussadevānanti attho. Pabbajjādiseṭṭhabhāvaṃ narati netīti naro, narīyati sakena kammena niyatīti vā naro, manusso, satto vā. Naradhātu nayane a. Na naro anaro, devo. Naro ca anaro ca narānaro, tesaṃ narānarānaṃ. Taṃ pana sukhasambhavanti pade sambandho.

‘众生及非众生’是指众生与非众生的区别。‘人天之意’，从出家而言，能成最胜者称为人；男子、女子依业力所定者谓为人、为众生。‘众生界’由眼等法构成。非众生者非人，乃天。人天二者构成众生及非众生。此‘众生及非众生’为幸福由此词义而生之关联。

Sukhasambhavanti lokiyalokuttarasukhassa kāraṇaṃ. Tividhasukhassa labhanakāraṇabhūtaṃ puññaṃ vā. Sukhayatīti sukhaṃ. Tividhasukhaṃ. Yassa uppajjati, taṃ sukhitaṃ karotīti attho. Atha vā suṭṭhu dukkhaṃ khanatīti sukhaṃ. Supubbakhanudhātu avadhāraṇe a. Sambhavati sukhasaṅkhātaṃ phalaṃ anena puññenāti sambhavaṃ, puññakaraṇaṃ. Saṃpubbabhūdhātu sattāyaṃṇa. Sukhassa sambhavaṃ sukhasambhavaṃ, taṃ pana bhavantipade kammaṃ. Bhavanti nibbattentaṃ. Taṃ sukhasambhavaṃ bhāveti nibbattetīti bhavo, buddho. Taṃ bhavaṃ. So hi mahākaruṇāpubbaṅgamāya dhammadesanāya devamanussānaṃ lokiyalokuttarasukhassa labhanakāraṇabhūtaṃ dānasīlabhāvanāsaṅkhātaṃ puññaṃ kāreti, tasmā bhagavato narānarānaṃ sukhasambhavaṃ bhavanti thometīti daṭṭhabbaṃ.

幸福之成因是此世界及彼世界的幸福。分别为三种幸福的成就因——善业。幸福即幸福。三种幸福，谓生起之幸福所成之意。又或认为，幸福即消除苦难。初步破除烦恼，生起由善业成就之果报称为‘生起幸福’。众生得生起幸福，称为行为之成就。行为生起此幸福，即造作幸福，最终达到涅槃常住之幸福，此谓生起之法。此为行为。佛因大悲心先行说法，令天人众生修习布施戒律等无尽功德，因而成就彼世间及出世幸福，此乃世尊使众生幸福之因，理应了知。

Namānamānanti padassa name anamānanti padacchedo. Nameti ahaṃ namāmīti attho. Ettha ca mivibhattiyā ekārādesoti veditabbo. Anamānanti anamentānaṃ avandantānaṃ anādarānanti attho. Taṃ pana gavantietassa visesanaṃ. Gavanti goṇasadisānaṃ bālānaṃ. Gavanti hi chaṭṭhībahuvacanantanāmapadaṃ. Tato namaṃ patimhālutte ca samāseti sutte samabhiniviṭṭhena caggahaṇena naṃvacanassa aṃ ādesañca goiccetassa okārassa avādesaṃ katvā rūpasiddhi veditabbā. Gacchantīti gāvo, goṇā. Gāvo viyāti gāvo, tesaṃ gavaṃ bālānaṃ. Taṃ pana jinapuṅgavantipade chaṭṭhīkammaṃ. Jinapuṅgavanti jayantapurisuttamaṃ buddhaṃ name namāmīti sambandho. Ettha ca puṅgava saddo kammadhārayasamāse seṭṭhatthavācako. Munipuṅgavotiādīsu viya. Vuttañca amarakose –

「不尊敬」一词可拆为「不称名」与「断除名字」。称名意谓我称呼他为“我称”。此处应从词义拆分理解为「不尊敬」即不敬重、不恭敬之义。谓不尊敬者即对不敬、轻慢者之称。这里“敬”字作为动词，其复数用法为第六格。然后，称名用于表达经典中经文调伏之意时，需结合字母形态变换来了解。称名意指牛群般的愚人，他们在“称名”一词中使用第六格复数形式，乃表示愚钝之义。这里“称名”还与“征服优秀之人”相联系，“征服优秀者”即最高正觉之佛的称量。此处“优秀”的词源乃指将「贤士」等词汇合成为一个合成词，用以强调至高意义。如《阿摩罗诃词典》中言：

‘‘Uttarasmiṃ pade byaggha, puṅgavosabhakuñjarā;

「在末尾一词中，指虎、贤士、牛与象；

Sīhasaddūlanāgādyā, pume seṭṭhatthagocarā’’ti.

狮声、象声、龙等，均围绕人类最高之意。」

Tassattho. Kammadhārayasamāse uttarapade vattamānā byagghapuṅgavosabhakuñjarā byagghapuṅgavausabhakuñjarasaddā ca sīha saddūlanāgādyā sīha saddūla nāgāsaddā ca pume seṭṭhattha vācakāti. Ayaṃ panettha vacanattho. Go viya buddhaguṇe ajānante anamante aññadiṭṭhike bāle jināti ajinīti vā jino. Pakaṭṭhabhāvaṃ padhānabhāvaṃ vā uddhaṃ gacchatīti puṅgavo. Paupubba gamudhātu gatiyaṃ avapaccayo. Niggahitā gamo. Tassa kavaggantaṃ dhātvantalopañca yadādinā katvā rūpasiddhi veditabbā. Jino ca so puṅgavo cāti jinapuṅgavo, buddho. So pana gunnaṃ viya buddhānaṃ sīlādike appameyyaguṇe ajānantānaṃ anamantānaṃ agāravantānaṃ avandantānaṃ añña diṭṭhigatikānaṃ bālānaṃ asatthena pāramīpuññatejena ajinīti vuttaṃ hoti. Taṃ jinapuṅgavanti.

此处词义为复合词中末尾的成分为虎、贤士、牛、象等合成词，意味虎、贤士、牛、象的声音指示人间最高意义。此句表明，佛的美德如同牛群，其愚钝无知、不尊敬者误以为他人非正觉者而否认其名。此词表达清晰显露，含义高远。贤士一词含「出世」与「超越」意。当对其前行状态进行分析，则觉悟已达最高之位，应知其具足智慧和力量。佛乃贤士中最胜，称为忍辱、布施、禅定、智慧诸波罗蜜的集成者，故称为“贤士”。其不敬者为无知之愚人，对其殊胜不敬视为无效与不信，由此体现「贤士」之极致义理。故称此词为“征服优秀者”，即正觉者佛称。

Ayaṃ panettha saṅkhepayojanā. Tahiṃ tahiṃ tasmiṃ tasmiṃ bhave, attabhāve vā, pāramisañcayaṃ dānādipāramīnaṃ samūhaṃ, cayaṃ upacitaṃ parisambhūtaṃ, sabbhi santehi sappurisehi, gataṃ upagamitabbaṃ payirupāsitabbaṃ, sukhappadaṃ accantasukhassa patiṭṭhāna bhūtaṃ, padaṃ nibbānaṃ gataṃ pattaṃ agamiṃ, narānarānaṃ manussadevānaṃ, sukhasambhavaṃ lokiyalokuttarasukhassa kāraṇaṃ tividha sukhassa labhanakāraṇabhūtaṃ puññaṃ vā bhavaṃ nibbattentaṃ, anamānaṃ anamantānaṃ anādarānaṃ avandantānaṃ vā, gavaṃ goṇasadisānaṃ bālānaṃ jinapuṅgavaṃ jayantapurisuttamaṃ buddhaṃ ahaṃ name namāmīti.

此处略作概述。于每一世及自身境界中，波罗蜜积累的布施等功德功率，经过合成、化集，得以完备收成，全然圆满，且经由贤者与善人之辅导，得以安住及依止，因此得以安乐表现，为无上胜乐之基础，最终登至涅槃，断尽轮回。为人中之人、世间诸天等无上幸福之因，乃三种幸福获得之缘（世间、出世间、超世间），由善业行及福德业力促使。此即不尊敬、不敬重者对佛之愚钝理解而言，其如牛群般的无知所致。贤士佛为诸贤中最胜者，我等当以其名号尊敬称咏。

Navamavandanagāthāvaṇṇanā samattā. · 第九礼敬偈释义完毕。

§10

10.

Maggaṅganāvaṃ munidakkhanāviko,

正道之始，贤者耐心聆听，谨慎前行者，

Īhāphiyaṃ ñāṇakarena gāhako;

此乃由智慧者所深究领悟者；

Āruyha yo tāya bahū bhavaṇṇavā,

登临者虽多寿长，

Tāresi taṃ buddhamaghappahaṃ name.

但渡彼岸者是世尊，我敬礼称赞。

§10

10. Evaṃ navamagāthāya buddhaṃ natvā idāni bahū satte tibhavasaṅkhātā saṃsārasamuddato tārentena guṇena ca sattānaṃ dukkhappahānena guṇena ca thomitvā buddhaṃ vanditu kāmo maggaṅganāvantyādigāthamāha. Ayaṃ pana tata jara gaṇehi racitattā dvādasakkharehi yuttā indavaṃsa gāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘sāyindavaṃsā khalu yattha tā jarā’’ti.

10. 如此第九颂为礼敬佛陀之辞，如今诸众生因三界生灭之苦而流转，因佛之德能渡脱众生、止息其苦，遂愿以礼佛为业，故有此讴歌于《八正道》起首之句。此乃由诸老年人士于双句十二音节中所作，名为《长老家族颂》，此中曾说 ‘‘家族（长老家族）者，正寓老年所在’’。

Tassattho. Yattha yassaṃ gāthāyaṃ tā tagaṇadvayañca jarā jagaṇa ragaṇā ca ce siyuṃ, sā gāthā khalu ekantaṃ indavaṃsagāthā nāmāti.

达人曰：凡此颂中，若含有“老年”和“人生变迁”之意，即属于长老家族颂。

Tattha yo munidakkhanāvikoti sambandho. Yo buddha saṅkhāto cheko nāvājeṭṭhakoti attho. Tattha munīti ubho loke munāti jānātīti muni, bhagavā. Munadhātu ñāṇe i. Atha vā monaṃ vuccati sabbaññutañāṇaṃ, taṃ assa atthīti muni, bhagavā. Assathyatthe ipaccayo. Vuttañhi ekanipāte vaṇṇapathajātakaṭṭhakathāyaṃ ‘‘munīti monaṃ vuccati ñāṇaṃ. Kāya moneyyādīsu vā aññatarena samannāgatattā puggalo munīti vuccati. So panesa agāriyamuni, anagāriyamuni, sekkhamuni, asekkhamuni, paccekamuni, munimunīti anekavidho. Tattha agāriyamunīti gihi āgataphalo viññātasāsano. Anagāriyamunīti tathārūpova pabbajito. Sekkhamunīti sattasekkhā. Asekkhamunīti khīṇāsavo. Paccekamunīti paccekasambuddho. Munimunīti sammāsambuddho’’ti. Idha pana munimuni adhippeto.

此处“智者长老”之义已明。所谓佛陀，是“具所有成就”之义。此“智者”二义者，皆为世间称呼佛陀为难，谓“智者”，即世尊。所谓“智者”，即凭智慧本性所知，即世尊。亦称沉静者，谓其具足究竟智慧，亦即佛之义。因虚伪相缘为此名。经称《一本集经》中《仁者出身本生注》中说：“智者谓沉默及智慧具足者。身体等事具足某种性质之人号为智者。”此人分多类：世间居士称为“非居住智者”；沙门出家人称为“出家智者”；修行七法者称为“七学者”；已断烦恼者称为“断者”；独觉者曰“独觉智者”；正觉者谓“正觉智者”。此中“非居住智者”指在家有子嗣，且典籍教义昭然明白者；“出家智者”指如法出家者；“七学者”指修成七禅者；“断者”指已断烦恼者；“独觉智者”指独悟辟支佛；“正觉智者”指佛陀本人。此处所尊为智者即“正觉智者”。

Dakkhoti cheko. Samuddataraṇe dakkhati kusalattaṃ gacchatīti dakkho, nāviko. Dakkhadhātu gatiyaṃ a. Atha vā dakkhati kusalakamme aññasmiñca kiccākicce adandhatāya sīghaṃ gacchatīti dakkho, yokoci kusalo puggalo. Dakkhadhātu sīghatthe a. Dakkho viyāti dakkho, buddho. Nītatthena pana buddho sattānaṃ saṃsārasamuddato uddhāraṇassa kāraṇaṃ dakkhati paricchindati ñāṇenāti dakkhoti vuccati. Nāvikoti samuddatīraṃ nāvāya taratīti nāviko, nāvājeṭṭhako. Taratitaddhite ṇiko. Nāviko viyāti nāviko, buddho. Nītatthena pana buddho nibbānaṃ pāraṃ aṭṭhamaggaṅganāvāya taratīti nāvikoti vuccati. Dakkho nāviko dakkhanāviko, muni ca so dakkhanāvikocāti munidakkhanāviko, kammadhārayasamāsoyaṃ. Atha vā dakkhanāviko viya dakkho munīti munidakkhanāviko, buddho. Upamākammadhārayasamāsoyaṃ. Yathā hi samuddataraṇe cheko nāviko manusse samuddapāraṃ neti, evaṃ buddho veneyyasatte nibbānapāraṃ netīti vuttaṃ hoti.

"Dakkho"谓为熟练者。在渡海中，所谓熟练者是善巧迅捷者，即掌舵者。所谓熟练者指驾驶船只之道业。又或者，熟练者指能善捷速行于别种职事者，是为某善巧之人。熟练者意为迅速。"Dakkho"来源于"vi-yāti dakkho"，意为觉悟者，即佛。其本旨为如来证悟众生从轮回之海中解脱之法，以智慧观察破除，此谓"dakkho"之义。"Nāvikoti"译为渡海者，指驾船渡海者，亦即船长。"Taratitaddhite ṇiko"意为渡至彼岸者。"Nāvikoti viyāti nāviko"，意为觉悟者，佛也。其本义为渡过涅槃彼岸之船者，故称为"nāvikoti"。熟练者即是渡海船长，智者即熟练渡船者，合成为"muni dakkhanāviko"，即智慧船长，广义为佛。又或如熟练巧妙之智慧合成者，谓为佛的比喻。正如人在渡海时船长引领人至彼岸，故言佛引领众生至轮回彼岸之外。

Maggaṅganāvaṃ āruyhāti sambandho. Maggaṅganāvanti aṭṭhamaggaṅga saṅkhātaṃ nāvaṃ. Āruyhāti ārohitvāti attho. Kilese mārento ārammaṇakaraṇavasena nibbānaṃ gacchatīti maggo. Mārasaddūpapada gamudhātu kvi. Mārenta goti vattabbe niruttinayena maggoti vuttaṃ. Atha vā nibbānaṃ maggati gavesatīti maggo. Maggadhātu gavesane a. Nibbānatthikehi maggiyati gavesiyatīti vā maggo. Ekantato jāti jarābyādhimaraṇadukkhādīhi pīḷitehi sattehi dukkhakkhayaṃ nibbānaṃ pāpuṇatthāya maggitabbo gavesitabboti maggo, catumaggo. Vuttañhi ‘‘maggoti kenaṭṭhena nibbānaṃ magganaṭṭhena nibbānatthikehi magganīyaṭṭhena cā’’ti. Aṅgati gacchati phalanibbānaṃ etenāti aṅgaṃ. Agidhātu gamane a. Maggassa aṅgaṃ kāraṇanti maggaṅgaṃ, sammādiṭṭhi sammāsaṅkappa sammāvācā sammākammanta sammāājīva sammāvāyāma sammāsati sammāsamādhivasena aṭṭhamaggaṅgaṃ labbhati. Nuyati thavīyatīti nāvā. Nudhātu thaviyaṃ avo. Atha vā orato pāraṃ netīti nāvā, bhāraṃ nayanti etāyāti vā nāvā. Nidhātu nayane avo. Maggaṅgasaṅkhātā nāvā maggaṅganāvā. Atha vā nāvā viya maggaṅganti maggaṅga nāvā. Yathā hi nāvā attani āruḷhe manusse samudda nadīpāraṃ neti, evaṃ aṭṭhamaggaṅgadhammā attānaṃ paṭipajjante nibbāna pāraṃ nentīti vuttaṃ hoti. Taṃ maggaṅganāvaṃ.

“Maggaṅganāvaṃ āruyhāti sambandho”意为“登上八正道之船”。“Maggaṅganāvaṃ”即八正道所说的船。“Āruyhāti”意为登上、攀登。译为“登乘”。此处隐喻觉悟之脏魔（烦恼）为所破除的障碍，所以八正道之船载着行者驶向涅槃。八正道如同航船，带领行者渡过轮回之海至涅槃。言“魔”即烦恼，常称其为海中阻碍的恶浪。此“maggo”即路、道、正道之义。又言“maggo”即此生死苦海渡船。涅槃谓生死海之彼岸，故八正道如船。因众生被生死、老病、苦难所苦，故须乘八正道船渡此苦海以得解脱。八正道即正见、正思惟、正语、正业、正命、正精进、正念、正定。此八如舟船之诸部分，称为“maggaṅga”（路径部分）。比喻八正道各法依次推进，帮助渡至涅槃彼岸。

Īhāphiyanti vīriyasaṅkhātaṃ dabbisārakaṃ. Vuttañhi suttani pātaaṭṭhakathāyaṃ ‘‘phiyenāti dabbisārakenā’’ti. Īhati ārabbhatīti īhā. Īhati vāyamati cetayati etenāti vā īhā, vīriyaṃ. Saddanītiyaṃ pana ‘‘īha cetāya’’nti vuttaṃ. Phāti vaḍḍheti udakaṃ etenāti phiyaṃ. Phādhātu vaḍḍhiyaṃ iyo. Phāti ghaṭṭeti udakanti vā phiyaṃ. Atha vā phāyati gacchati nāvaṃ etenāti phiyaṃ. Dabbisārakaṃ. Phāyi dhātu gatiyaṃ a. Ākārassa i. Īhāsaṅkhātaṃ phiyanti īhāphiyaṃ. Phiyaṃ viya īhāti īhāphiyaṃ. Yathā hi phiyena nāvā icchitaṭṭhānaṃ gacchati, evaṃ īhāsaṅkhātena vīriyena taṃ taṃ kiccaṃ sādheti, icchitaṃ nibbānaṭṭhānaṃ gacchatīti adhippāyo. Taṃ pana gāhakoti pade kammaṃ. Ñāṇakarenāti sabbaññutañāṇasaṅkhātena hatthena. Sabbaṃ ñeyyadhammaṃ jānātīti ñāṇaṃ, sabbaññutañāṇaṃ. Taṃ taṃ kammaṃ karotīti karo, hattho. Ñāṇasaṅkhāto karo ñāṇa karo, karaṃ viya ñāṇanti vā ñāṇakaro, tena ñāṇakarena. Gāhakoti daḷhagaṇhamāno hutvā. Tāyāti aṭṭhamaggaṅga saṅkhātāya tāya nāvāya, bahūti aneke veneyyasatte. Bhavaṇṇavāti tibhavasaṅkhātā saṃsāravaṭṭasaṅkhātā vā mahāsamuddato. Tassa pana vacanattho heṭṭhā vuttoyeva.

“Īhāphiyanti vīriyasaṅkhātaṃ dabbisārakaṃ”意为“用称为‘努力’的动力作为桨”。“Īhāti”含义为起始、努力、用心修行；“phiyanti”意为驱动、促进。二者合指发起积极之精进。此字来自“īha cetāya”为精进之意。“Dabbisārakaṃ”指桨、驱使船行之器具。喻意精进是推动修道船前进的力量。又“phāti”意为增长、推动，水流上升即“phiyaṃ”，犹如努力推动船只向前。故此处比喻以勇猛精进之力划动八正道之船，朝向涅槃所期之境地。又“ñāṇakaro”意为持慧之手，表明智慧亦是划船之力，助行者驶向彼岸。此名“gāhako”含勇毅之意，指坚固、强劲之驱动力。合起来讲述行者以精进如桨，智慧如掌，划过三界大海，达到觉悟彼岸。

Tāresīti otiṇṇesi, atikkamesīti attho. Buddhanti paṭividdhacatusaccadhammaṃ. Aghappahanti sattānaṃ dukkhappaja hantaṃ . Dukkhaviddhaṃsentanti attho. Atha vā aghappahanti sattānaṃ kilesappajahantaṃ. Kilesaviddhaṃsentanti attho. Ettha hi aghasaddo dukkhe kilese ca vattati. Tattha hi dukkhaṃ aghayati dukkhayatīti aghanti ca, aghayati dukkhākārena pavattatīti vā aghanti ca vuccati. Kileso pana aghayanti pāpaṃ karonti sattā etenāti aghoti vuccati. Aghadhātu pāpakaraṇe a. Aghaṃ pajahati viddhaṃsetīti aghappaho, buddho. Aghasaddūpapadapapubbahādhātu cāge. Buddho veneyyasattānaṃ dukkhañca kilesañca dhammadesanāya apanetīti attho. Ettha ca paṭhamavikappe dukkhassa appahātabbadhammattā maggena appahātabbampi phalūpacārena dukkhappajahantanti vuttaṃ. Tanti munidakkhanāvikaṃ ahaṃ name namāmīti sambandhoti.

『度越』者，乃沉溺而得超越之义。『佛』者，乃通达四谛之法者。『除苦者』者，乃断除众生之苦者，即粉碎其苦之义。或者，『除苦者』者，乃断除众生烦恼者，即粉碎其烦恼之义。盖此处『苦』（agha）一词，通用于苦与烦恼二者。其中，苦使人受苦、令人痛苦，故称『苦』；或因其以苦之相而运作，故称『苦』。烦恼则令众生造恶，众生借此而作恶，故称『苦』（agha）。『苦』语根含造恶之义。能断除、粉碎苦者，即『除苦者』，即佛。此词以『苦』为前缀，以舍弃之语根为词根。佛陀以说法，为应化众生除去苦与烦恼，此即其义。此中第一释义：由于苦非应断之法，以道所应断者乃烦恼，然借以果之方便说，亦称『断苦者』。『彼』者，乃具善巧方便之牟尼——我礼敬、顶礼之，此为句义之关联。

Ayaṃ panettha saṅkhepayojanā. Yo munidakkhanāviko yo buddhasaṅkhāto cheko nāvājeṭṭhako, maggaṅganāvaṃ aṭṭhamaggaṅgasaṅkhātaṃ nāvaṃ āruyha ārohitvā īhāphiyaṃ vīriyasaṅkhātaṃ dabbisārakaṃ, ñāṇakarena sabbaññutañāṇasaṅkhātena hatthena, gāhako daḷhaṃ gaṇhamāno hutvā tāya aṭṭhamaggaṅganāvāya, bahū aneke veneyyasatte bhavaṇṇavā tibhavasaṅkhātamahāsamuddato, tāresi otāresi, buddhaṃ paṭividdhacatusaccadhammaṃ aghappahaṃ sattānaṃ dukkhaviddhaṃsentaṃ kilesa viddhaṃsentaṃ vā taṃ munidakkhanāvikaṃ ahaṃ name namāmīti.

此段为总结归纳，谓“此即前所述一切之总纲”。所谓“muni dakkhanāviko”就是具智慧之船长，即佛。以八正道为八品船具，登之精进辛勤为桨，以全面智慧为掌牢牢握持，坚固如船身，航行于三界轮回苦海。佛以无畏而迎断金刚不坏之四圣谛，破除苦及烦恼，带领众生达至涅槃之岸。此“ahaṃ name namāmīti”意谓自我宣称自受以示尊敬，显示此船长自行披露此殊胜义理。整体彰显佛以八正道梵行护持，精进智慧引导众生离苦得乐。

Dasamavandanagāthāvaṇṇanā samattā. · 第十礼敬偈释义完毕。

§11

11.

Samatiṃsatipāramisambharaṇaṃ,

圆满积聚三十波罗蜜，

Varabodhidume catusaccadasaṃ;

于殊胜菩提树下证悟四谛；

Varamiddhigataṃ naradevahitaṃ,

所证殊胜神变利益人天，

Tibhavūpasamaṃ paṇamāmi jinaṃ.

我礼敬能寂灭三有之胜者。

§11

11. Evaṃ dasamagāthāya buddhaṃ vanditvā idāni samatiṃ satipāramisambharaṇādīhi pañcahi guṇehi thomitvā jinaṃ vanditukāmo samatiṃsatipāramisambharaṇantyādigāthamāha. Ayaṃ pana catūhi sagaṇehi racitattā dvādasakkharehi yuttā toṭakagāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘iha toṭaka mambudhisehi mita’’nti. Tassattho. Yassaṃ paṭipādaṃ ambudhisehi catūhi sagaṇehi mitaṃ pamitaṃ racitaṃ lakkhitaṃ vā vuttaṃ idha jagatichande toṭakaṃ nāmāti.

第十一：以这十诗赞叹佛陀之后，如今欲以清净、念、波罗蜜等五种功德庄严，礼敬胜利者。此欲礼敬之诗为最后一偈。此偈由四句组成，十四个音节合成律句，名为十六节律偈。此律句被认为是由众师所作，且已在经典中被广泛宣说：“此即十六节律偈，为众师以四句话作成。”其意在此界世间，借众师的谨慎撰写与标记，故称为“律句”。

Tattha pana samatiṃsatipāramisambharaṇanti dasapāramiyo, dasa upapāramiyo, dasa paramatthapāramiyo cāti samatiṃsapāramiyo sambhūtaṃ, paripūritanti attho. Tāsaṃ pana viseso pāramisaddassa ca vacanattho heṭṭhā vuttoyeva. Sambharittha paripūrayitthāti sambharaṇo, jino. Saṃpubbabharadhātu pūraṇe yu. Samatiṃsapāramiyo sambharaṇoti samatiṃsatipāramisambharaṇo, jino. Dīpaṅkarabuddhassa pādamūle laddhabyākaraṇato paṭṭhāya kappasatasahassādhikāni cattāri asaṅkhyeyyāni samatiṃsapāramiyo pūrayitthāti attho. Taṃ samatiṃsatipāramisambharaṇaṃ. Varabodhidumeti uttamabodhirukkhamūle. Ettha ca varabodhisaddassa vacanattho heṭṭhā vuttoyeva. Davati gacchati mūlakhandhatacasākha viṭapa pallava phalehi vuḍḍhiṃ virūḷiṃ vepullaṃ rajata suvaṇṇamaṇi santā rucīhi atisobhanaṃ vā pāpuṇātīti dumo, bodhisattassa vijātadivaseyeva bodhisattena saddhiṃ saha jāto satahatthubbedho asatthadumarājā labbhati. Dudhātu gatimhi amo. Apadānaṭṭhakathāyaṃ pana ‘‘dunāti kampatīti dumo. Dumati pūreti ākāsatalanti vā dumo’’ti vuttaṃ. Varo bodhi varabodhi, varabodhi ca so dumo cāti varabodhidumo, tasmiṃ.

其中『清净、念、波罗蜜集』者，指十波罗蜜、十随波罗蜜及究竟波罗蜜，即所谓清净念波罗蜜集的内容与完成意。‘集’义为积聚与成就，因胜利者此集成其所成内涵。自十波罗蜜以来，清净念波罗蜜集乃胜利者修行的实证。此集自时无量劫，正如传说中提及过去佛迦旃延，于足根处立之标记，经千百千万劫已具足此清净念波罗蜜集之意涵。所谓Varabodhidume即于顶级觉树根处。Varabodhi之意在此处同样阐明，如树根节段般生长、枝叶茂盛、花果累累并光彩照人，故称为“dumo”，即树根。此名称亦具象征觉者自觉身心成熟庄严之义。注释传说非只指实树，而寓示觉者成长坚固之缘起。阿帕达那注疏云：“dumo意指震动，亦有充满天空之意。”故Varo与bodhi合称Varabodhi，即最高觉悟之树根。

Catusaccadasanti cattāri ariyasaccāni maggañāṇena paṭivijjhitaṃ. Ettha ca saccasaddo anekesvatthesu dissati. Seyyathidaṃ. Saccaṃ bhaṇe na kujjheyyātiādīsu vācāsacce. Sacce ṭhitā samaṇabrāhmaṇātiādīsu viratisacce. Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānātiādīsu diṭṭhisacce. Ekañhi saccaṃ na dutiyamatthītiādīsu paramatthasacce nibbāne ceva magge ca, catunnaṃ saccānaṃ kati kusalātiādīsu ariyasacce. Svāyamidhāpi ariyasacce vattatīti veditabbo. Sathanaṃ saccaṃ, avitathaṃ. Sathadhātu avitathe ṇyo. Yathā hi aggīnaṃ sabhāvo ekantaṃ uṇhoyeva hoti, na sītalo, evaṃ dukkhādīnaṃ pīḷanādi sabhāvaṃ ekantaṃ saccaṃ tathaṃ avitathaṃ anaññathaṃ hoti. Taṃ pana catubbidhaṃ hoti dukkhasaccaṃ, samudayasaccaṃ, nirodhasaccaṃ, maggasaccañcāti. Tattha dukkhasaccanti dukkhacchitaṃ khaṃ tucchanti dukkhaṃ. Kammadhārayasamāsoyaṃ. Vuttañhetaṃ saccavibhaṅgaṭṭhakathāyaṃ ‘‘duiti ayaṃsaddo kucchite dissati. Kucchitañhi puttaṃ duputtoti vadanti. Khaṃsaddo pana tucche. Tucchañhi ākāsaṃ khanti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ. Anekaupaddavādhiṭṭhānato, tucchaṃbālajanaparikappitadhuvasubhasukhattabhāvavirahitato. Tasmā kucchitattā tucchattā ca dukkhanti vuccatī’’ti. Dukkhañca taṃ saccañcāti dukkhasaccaṃ. Tebhūmikavaṭṭaṃ labbhati.

『四圣谛』者，指以道之智慧深入觉察所证四圣谛法。圣谛之‘谛’字于多处语境中有多重义涵。举例言，‘真理’意指语言真实无误；‘持守真理’用于比库婆罗门的守戒意义；‘何故称为真理’用于论述善根因缘等正确观念；‘最极真理’用于涅槃与修道实证；‘四圣谛作为善真理’亦属此意。自觉者亦亲证为圣真理。真理有实体真理与非虚妄两异。譬如火能够产生单一热力，非暖凉，正如苦等为煎逼困扰之本性，实为真理并非虚假。苦谛有四种分类：苦谛、集谛、灭谛与道谛。苦谛即苦楚之意，言苦之本质乃痛苦折磨等。论中指出苦谛多呈“空虚”之感，此“空虚”非空无而是不坚实、不悦之义。经典中对“苦”有分解，即“苦”被视为“不完满”“不坚实”“苦”的四种层次表现。上文中有说明：“此语有二音节，第二音节发为闷音。‘空虚’谓虚空，‘空虚’亦是天空之意。此为第一圣谛之‘空虚’义。由无数烦恼、愚童式的看法、忿怒等恶劣心态所致，故称为空虚与不坚实。”苦谛涵盖以上三重境界。依据此，苦谛具三重层级之分类。

Samudayasaccanti ayati pavattati dukkhaphalaṃ etenāti ayo, lobho. Ayadhātu gatimhi a. Saṃ avasesa paccayasaṃyoge sati u dukkhuppattiyā ayo kāraṇoti samudayo. Chaṭṭhītappurisasamāsoyaṃ. Vutteñhetaṃ sacca vibhaṅgaṭṭhakathāyaṃ ‘‘saṃiti ca ayaṃsaddo samāgamo sametantiādīsu saṃyogaṃ dīpeti. Uiti ayaṃsaddo uppannaṃ uditantiādīsu uppattiṃ. Ayasaddo pana kāraṇaṃ dīpeti. Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ. Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccatī’’ti. Samudayo ca so saccañcāti samudayasaccaṃ, lobhasaṅkhātā taṇhā labbhati . Nirodhasaccanti rodhati carati pavattatīti rodho, tebhūmikavaṭṭadhammo. Rodhadhātu caraṇe ṇa. Natthi tebhūmikavaṭṭadhammassa rodho caraṇaṃ etthāti nirodho, nibbānaṃ. Atha vā nirujjhati saṃsāradukkhaṃ etthāti nirodho, nibbānaṃ. Rudhidhātu āvaraṇe ṇa. Vuttañhetaṃ saccavibhaṅgaṭṭha kathāyaṃ ‘‘tatiyasaccaṃ pana yasmā nisaddo abhāvaṃ. Rodha saddo cārakaṃ dīpeti. Tasmā abhāvo ettha saṃsāra cārakasaṅkhātassa dukkharodhassa sabbagatisuññattā. Samadhi gate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti tappaṭipakkhattātipi dukkhanirodhanti vuccatī’’ti. Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti. Nirodho ca so saccañcāti nirodhasaccaṃ. Nibbānaṃ. Maggasaccanti dukkhanirodhaṃ nibbānaṃ maggati gacchati etenāti maggo. Aṭṭhaṅgiko maggo. Maggadhātu gatiyaṃ a. Vuttañhetaṃ sacca vibhaṅgaṭṭhakathāyaṃ ‘‘catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā paṭipadā ca hoti dukkhanirodhappattiyā. Tasmā dukkhanirodhagāminipaṭipadāti vuccatī’’ti. Maggo ca so saccañcāti maggasaccaṃ. Aṭṭhaṅgiko maggo labbhati. Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānītipi vuccanti. Atha vā buddhādīhi ariyehi paṭivijjhiyanti, tasmā ariyasaccānītipi vuccanti.

苦集谛者，苦的生灭流转之理。此名为“苦”的原因是贪染。如铁入不净境界。所谓“集”者，是因缘聚合之结，故有苦之因生。此集谛为六趣众生共有。经文中称此真理唯有分析说：「‘saṃ’此词表示聚集会合等义，‘ud’及‘ā’等词表生起。‘铁’（aya）之名，指因之意。现此第二谛因缘聚合之时，有苦生起因由。由此缘起，故谓苦集谛。」此故，“集”即为真谛，是由贪所染之渴爱而得。灭谛者，谓止息、止断、断除及流转之理；其地界即涅槃。止息、止断非动相，故止为灭、涅槃。或曰：止息谓断灭轮回苦，此谓涅槃。盖止界非覆蔽也。经文分说：「第三谛为无，止为止息之音，故无是轮回中苦止息之别无所有。入定则轮回苦止息无有，谓苦起灭。」苦因故灭，故谓苦灭谛，亦称涅槃。道谛者，即通向苦灭涅槃之道。谓八正道。谓道境界及道迹。经文分说：「第四谛因苦灭成，一切依止道，故名为苦灭通达之道。八正道谓真谛。」诸如佛及圣者证此，故名为圣谛之论也。若佛等圣人证之，亦谓为圣谛。

Tesaṃ pana lakkhaṇādīni evaṃ veditabbāni. Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ, pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ. Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahāna karaṇarasaṃ, vuṭṭhānapaccupaṭṭhānanti. Etesu pana catūsu saccesu paṭhamatatiyasaccāni phalāni honti. Dutiya catutthasaccāni hetūni honti. Purimāni dvesaccāni dudda sattā gambhīrāni. Pacchimāni dvesaccāni gambhīrattā duddasāni.

诸谛分别其标志等，应作如下认识：苦谛有痛苦标志，搅扰之味，流转之现行，显著之相；集谛有不绝断之因缘之味，障碍不净之现行。灭谛有安稳之相，无变之味，非缘之现起。道谛有出离标志，有斋戒清净之意，有现起修行。于此四圣谛中，前两为苦的果报，后两为苦的因缘。前者二谛为难治、深重，后者二谛因其深重而更难治。

Api ca kho pana dukkhanirodhaṃ ariyasaccaṃ gambhīrañceva duddasañcāti veditabbaṃ. Ekekassa pana saccassa catunnaṃ catunnaṃ atthānaṃ vasena soḷasa saccaṭṭhā honti. Tena vuttaṃ paṭisambhidā maggapāḷiyaṃ ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Evaṃ dukkhaṃ tathaṭṭhena saccaṃ. Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho, ime cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Evaṃ samudayo tathaṭṭhena saccaṃ. Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho, ime cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā, evaṃ nirodho tathaṭṭhena saccaṃ. Maggassa niyyānaṭṭho hetvaṭṭho dassanaṭṭho adhipateyyaṭṭho, ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā, evaṃ maggo tathaṭṭhena sacca’’nti.

又当知，苦灭谛亦为圣谛，是深重难治之理。每一谛皆有四重义，《真理六种》论中有十六真理之说：苦谛为痛苦、造作、烦恼，变化四重真理，真实不虚妄；集谛为寿命、因缘、合会、障碍四重，真实不虚妄；灭谛为离散、恬静、非造、无死四重，真实不虚妄；道谛为出离、因缘、显示、主宰四重，真实不虚妄。此乃四圣谛真实之理。

Dassanaṃ dasaṃ, disati passatīti vā dasaṃ, catumaggañāṇaṃ. Disadhātu apekkhane a. Catunnaṃ saccānaṃ dassanaṃ assāti catusaccadaso, jino. Atha vā cattāri saccāni adassi apassīti catusaccadaso, jino. So cattāri saccāni catumaggañāṇena appaṭivijjhīti attho. Taṃ catusaccadasaṃ. Catusaccañāṇaṃ pana duvidhaṃ hoti anubodhañāṇañca, paṭivedha ñāṇañcāti. Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati, paṭivedhañāṇaṃ lokuttaraṃ nirodhamārammaṇaṃ katvā kiccato cattāripi saccāni paṭivijjhati. Yathāha yo bhikkhave dukkhaṃ passati, dukkhasamudayampi so passati. Dukkhanirodhampi passati, dukkhanirodhagāminipaṭi padampi passatīti sabbaṃ vattabbaṃ. Catusaccapaṭivedhañāṇaṃ pana anubodhañāṇena vinā na pavattati, tasmā anubodha ñāṇatthāya pubbe catusaccakammaṭṭhānaṃ paṇḍitena samārambhi tabbanti . Nanu ca ariyasāvakā cattāri saccāni paṭivijjhanti. Atha kasmā jinoyeva catusaccadasanti thomitoti. Bhagavā pana ariyasāvakehi visiṭṭhena anaññopadesena arahattamaggañāṇena cattāri saccāni paṭivijjhanti. Tasmā bhagavāyeva catusaccadasanti abhitthavitoti. Tattha pana ṭhapetvā taṇhañca nibbānañca avasesadhammā dukkhasaccaṃ nāma. Aṭṭhasatataṇhāvicaritā samudayasaccaṃ nāma. Nibbānaṃ nirodha saccaṃ nāma. Aṭṭhaṅgiko maggo maggasaccaṃ nāma. Vuttaṃ pana abhidhammatthasaṅgahe –

“见”有十种，谓示见、观察、察见等，统称四谛见。见此四谛者，称为四谛见。若未见此四谛，即“未现四谛见”。此四谛见有二：一为通俗见解（理解见），一为深妙真知（证见）。通俗见理由世俗教法、口授等传习得，包含灭谛与道谛运行知见；证见则能超世出世，真正了达真理的灭与道。譬如比库见苦，即见苦谛生灭灭道皆详悉无遗。若无通俗见，则难发生修学，故智慧者先行通俗见修学。圣弟子皆能理解四圣谛，故称为“佛门四谛”。若佛已证四谛，名为“佛门四谛现证”。佛于是阐释渴爱与涅槃为分别的缘起苦灭道谛。八正道即为道谛。经典如《阿毗达摩集论》亦言：

‘‘Dukkhaṃ tebhūmakaṃ vaṭṭaṃ, taṇhā samudayo bhave;

“苦乃轮回界转，渴爱为集之因；

Nirodho nāma nibbānaṃ, maggo lokuttaro mato’’ti.

止即名涅槃，道为出世真理。”

Varamiddhigatanti varaṃ iddhigataṃ. Uttamaṃ atītabuddhānaṃ iddhiṃ pattanti attho. Atha vā uttamānaṃ iddhīnaṃ patiṭṭhānabhūtanti attho. Ijjhanaṃ samijjhanaṃ iddhi, ijjhati samijjhati nippajjatīti vā iddhi. Iddhividhañāṇañca arahattamaggo ca labbhati. Vuttañhi visuddhimagge ‘‘tathā nekkhammaṃ ijjhatīti iddhīti ca arahattamaggo ijjhatīti iddhī’’ti ca. Atha vā ijjhanti sattā etāya iddhā vuddhā ukkaṃsagatā hontīti iddhi, aṭṭhasamāpattiyo ca cattāro maggā ca labbhanti. Idhadhātu vuḍḍhiyanti paccayo. Atha vā tapaccayo itthiliṅgajotako īpaccayo ca. Iddhiṃ agaminti iddhigato, jino. Atha vā gacchati patiṭṭhahati etthāti gato, varānaṃ uttamānaṃ iddhīnaṃ gato patiṭṭhānabhūtoti varamiddhigato, jino. Taṃ varamiddhigataṃ. Kiñcāpi pana ariyasāvakā iddhippattā honti, buddhā pana visesato etāya abhiññāya iddhā samiddhā vuddhā atiukkaṃsagatā honti, tasmā buddhoyeva varamiddhigatanti abhitthavituṃ arahatīti veditabbo.

『殊胜神变所至』者，乃『殊胜』与『神变所至』之合。其义为：已证得过去诸佛之最上神变。或另一义：乃诸最上神变之所依止处。『神变』者，成就、圆满成就之谓；或言：能成就、能圆满成就、能生起，故名『神变』。由此可得神变智与阿拉汉道。《清净道论》中已说：『如是，出离得以成就，故名神变；阿拉汉道得以成就，故名神变。』或另一义：众生藉此而得神变、增长、兴盛、臻于最上，故名『神变』，由此可得八定与四道。此处以增长义之词根为缘，加以阴性词缀而成此词。或言：趣向神变，故名『神变所至』，即胜者。或另一义：『至』者，趣向、安住于彼处之义；安住于诸殊胜、最上之神变，为其所依止处，故名『殊胜神变所至』，即胜者。彼殊胜神变所至者。虽然圣弟子亦有证得神变者，然诸佛尤其藉此胜智而得神变、圆满成就、增长、极度臻于最上，故应知：唯佛方值得以『殊胜神变所至』而赞叹之。

Naradevahitanti manussadevānaṃ lokiyalokuttara saṅkhātaṃ hitaṃ payojanaṃ dhāraṇaṃ. Tesaṃ pana attho heṭṭhā vuttoyeva. Tibhavūpasamanti tibhavaupasamaṃ. Punabbhavābhinibbattiyā abhāvato kāmarūpaarūpasaṅkhātehi tīhi bhavehi tīsu bhavesu punabbhavābhinibbattito vā upasamitaṃ nibbutaṃ niruddhanti attho. Bhavanti sattā etthāti bhavo, tayo bhavā tibhavā, tehi upasamitthāti tibhavūpasamo, jino. Taṃ tibhavūpasamaṃ. Bhagavato pana bodhipallaṅkeva kāmarūpārūpasaṅkhātesu tīsu bhavesu paṭisandhijanakānaṃ avijjātaṇhāmūlakānaṃ puññādisaṅkhārānaṃ arahattamaggañāṇena niravasesaṃ pahīnattā punabbhavābhinibbatti natthi. Tasmā bhagavantaṃyeva visesena tibhavūpasamanti thometīti vuttaṃ hoti. Jinanti pañcamārajayantaṃ buddhaṃ. Paṇamāmīti ahaṃ ñāṇasampayuttacittena ādaraṃ vandāmīti yojanā.

“Naradevahitanti”者，谓人天众生之闻名，意即现世及出世间所共知之利益因缘及所由保持者。又此义后续已有详述，故置于下文。所谓三界安止（tibhavūpasamanti）谓三界安止之意。又复三界因生死轮回（punabbhavābhinibbatti）之生灭及无无明导致断灭而寂静（upasamitaṃ nibbutaṃ niruddhanti attho）。所谓“bhavanti sattā”者，即三界存在称为“三界”，由“三”及“界”而名。于是此三界断灭即为三界安止，是为佛所证。世尊于成道之际，于欲色无色三界之生灭因缘中，无明与渴爱根本已尽，福德等善业皆随阿拉汉道之智慧完全断尽，故无再生死轮回，即“punabbhavābhinibbatti natthi”。因此世尊独有此殊胜三界安止之名。敬礼此第五战胜诸魔佛陀，余以具足智慧心敬礼礼拜焉。

Ayaṃ panettha saṅkhepayojanā. Samatiṃsati sambharaṇaṃ samatiṃsapāramiyo sambhūtaṃ paripūritaṃ, varabodhidume uttamabodhirukkhamūle, catusaccadasaṃ cattāri ariyasaccāni maggañāṇena passantaṃ paṭivijjhantaṃ, varamiddhigataṃ uttamaṃ atīta buddhānaṃ iddhipattaṃ uttamānaṃ iddhīnaṃ patiṭṭhānabhūtaṃ vā, naradevahitaṃ manussadevānaṃ lokiyalokuttarasaṅkhātaṃ payojanaṃ dhāraṇaṃ, tibhavūpasamaṃ kāmarūpaarūpasaṅkhātehi tīhi bhavehi upasamitaṃ, kāmarūpārūpasaṅkhātesu tīsu bhavesu punabbhavā bhinibbattito upasamitaṃ nibbutaṃ vā, jinaṃ pañcamārajayantaṃ buddhaṃ paṇamāmi ahaṃ ñāṇasampayuttacittena ādaraṃ vandāmīti.

此处段为文义总括，谓诸般汇集资源已具备，积累诸功德早成满足，如优胜觉地之树乃稳固根基，了知四谛十语，通达四圣谛见道，具足过去诸佛成就之优胜神通，成为优胜神通根基者，及人天众生所共尊敬之现世及出世间利益与保持因，证得三界安止，即欲色无色三界断灭不再生死者，敬礼此第五战胜诸魔佛陀，吾以智慧心具足虔诚礼拜。

Ekādasamavandanagāthāvaṇṇanā samattā. · 第十一礼敬偈释完毕。

§12

12.

Satapuññajalakkhaṇikaṃ virajaṃ,

满有功德的清净光明，

Gaganūpamadhiṃ dhitimerusamaṃ;

如天空般广大，如大山般坚固，

Jalajūpamasītalasīlayutaṃ,

如莲花般清凉，具足清净德相，

Pathavīsahanaṃ paṇamāmi jinaṃ.

我顶礼那位足以压伏地者，即胜者。

§12

12. Evaṃ ekādasamagāthāya jinaṃ vanditvā idāni satapuññajalakkhaṇikantyādīhi chahi guṇehi thomitvā jinaṃ vanditu kāmo satapuññajalakkhaṇikantyādigāthamāha. Ayaṃ pana catūhi sa gaṇehi racitattā dvādasakkharehi yuttā toṭakagāthāti daṭṭhabbā. Sādhakaṃ pana anantaragāthāvaṇṇanāyaṃ vuttameva.

12. 如此，借由十一句颂赞礼敬胜者之后，现以六种如『百功德标志』等功德称扬胜者，表达愿意礼敬胜者的心意。此乃出自四类群之作，十二字相称的咏句，称为『短句颂』，应当理解。关于修行者，下文将附带连带诗句的解释，此即所论。

Tattha satapuññajalakkhaṇikanti anekapāramīpuññatejena jātena dvattiṃsamahāpurisalakkhaṇena sampannaṃ. Ettha ca satasaddo anekasaṅkhyāvācako. Satatejo sahassaraṃ sītiādīsu viya. Satena anekena pāramīpuññatejena jātanti satapuññajaṃ, lakkhiyati lakkhitabbaṃ buddhadabbaṃ etehīti lakkhaṇaṃ, dvattiṃsamahāpurisalakkhaṇādi. Lakkhadhātu dassanaṅkesuyu. Satapuññajañca taṃ lakkhaṇañcāti satapuññaja lakkhaṇaṃ. Taṃ assa atthīti satapuññajalakkhaṇiko, jino. Taṃ. Bhagavā hi anantesu cakkavāḷesu sabbe sattā ekekaṃ puññakammaṃ satakkhattuṃ kareyyuṃ. Ettakehi janehi kataṃ puññakammaṃ bodhisatto ekova ekekaṃ sataguṇaṃ katvā nibbattena pāramīpuññatejena jātehi dvattiṃsa mahāpurisalakkhaṇehi ca asītianubyañjana lakkhaṇe hi ca sampannoti satapuññajalakkhaṇikanti thometīti adhippāyo. Vuttañhi buddhavaṃsaṭṭhakathāyaṃ –

其中，『百功德标志』是指因具有众多波罗蜜多功德力量而生，具备二十二相大丈夫特征者。此处的百是大众数之意。如『百灯』象征千百，多重义涵。以百功德力量出生者，理应标示此为佛陀所具备之标志，此即所谓特征，即二十二相大丈夫特征等。此标志展示功德之缘起。因『百功德标志』如此称呼，是因为世尊于无量世界轮转中，所有众生各自应行一百次功德业。由这些众生所成之功德，菩萨于自己身上各行一百功德，圆满波罗蜜多力量，生具二十二相大丈夫标志。故称其为百功德标志，此乃宗旨。正如佛族传承注疏说：

‘‘Satapuñña lakkhaṇoti anantesu cakkavāḷesu sabbe sattā ekekaṃ puññakammaṃ satakkhattuṃ kareyyuṃ, ettakehi janehi katakammaṃ bodhisatto sayameva eko sataguṇaṃ katvā nibbatto. Tasmā satapuññalakkhaṇoti vuccati. Keci pana satena satena puññakammena nibbattaṃ ekekalakkhaṇoti vadanti. Evaṃ sante yo koci buddho bhaveyyāti. Taṃ aṭṭhakathāsu paṭikkhitta’’nti. Pātheyyaṭṭhakathāyaṃ pana ‘‘sata puññalakkhaṇanti satena satena puññakammena nibbattaṃ ekekaṃ lakkhaṇaṃ . Evaṃ sante yo koci buddho bhaveyyāti na rocayiṃsu. Anantesu pana cakkavāḷesu sabbe sattā ekekaṃ kammaṃ satakkhattuṃ kareyyuṃ. Ettakehi janehi kataṃ kammaṃ bodhisatto ekova ekekaṃ sataguṇaṃ katvā nibbatto. Tasmā satapuññalakkhaṇoti imamatthaṃ rocayiṃsū’’ti vuttaṃ. Dvattiṃsamahāpurisalakkhaṇaṃ pana upari āvibhavissatīti.

『百功德标志者，意谓于无量世界轮转中，所有众生各自应行一百次功德业，由这些众生所成之功德，菩萨自己各行一百功德，圆满而证灭涅槃。故名百功德标志。有些人则称此为“每百功德所成之特征”。若如此存在，自然有成佛者。对此注疏持反对态度。』于Patheyya注疏中说：『所谓百功德标志，是指由每百功德所持成之特征。此意不被认可。于无量世界中所有众生皆行一百次功德。由众生所成之功德，菩萨自己各行一百功德而圆满。故百功德标志此意被认可。』二十二相大丈夫标志将被进一步展开。

Virajanti rāgarajādīnaṃ abhāvā vigatarajaṃ. Rañjati sañjati rūpādiārammaṇesūti rajo, rāgādirajo. Ranjadhātu rāge a. Vigato rajo assāti virajo, jino. Taṃ virajaṃ. Jino hi bodhipallaṅkeyeva sabbakilesamāra rajassa jayitattā vigatarajoti attho. Gaganūpamadhinti ettha dhī vuccati sabbaññutañāṇaṃ. Tasmā ākāsūpamasabbaññuta ñāṇavantanti attho. Gacchanti ettha vihaṅgamādayoti gaganaṃ, ākāso. Gamudhātu gatiyaṃ yu. Makārassa go. Upamiyate upamā. Bhāvasādhanoyaṃ. Upapubbamādhātu parimāne a. Sabbañeyyadhammaṃ dharati jānātīti dhī, sabbaññuta ñāṇaṃ. Dharadhātu ñāṇe kvi, itthiliṅgajotakaīpaccayo ca. Gaganena ākāsena yuttā upamā gaganūpamā, taṃ sadisaṃ dhī sabbaññutañāṇaṃ yassāti gaganūpamadhi, jino. Taṃ gaganūpamadhiṃ. Ayaṃ pana anantādiguṇahīnattā dhammahīnopamā nāma. Vuttañhi subodhālaṅkāre ‘‘dhammahīnāmukhambhoja, sadisaṃ munino itī’’ti. Yathā hi ākāso anantoti vuttattā ākāso ananto hutvā vittharati, evaṃ bhagavato anantaṃ buddhañāṇanti vuttattā sabbaññutañāṇassa anantārammaṇattā ca ñāṇaṃ anantaṃ hutvā vittharati. Tasmā gaganūpamadhinti thometīti.

『去除诸染污之洁净者』，乃指断除欲染之染污。色等所染之因被称为染污，此染污即为爱染等。因超越此染污，故名去污者（无染污者）。故胜者即是无染污者。世尊于菩提树下，胜利断除一切烦恼染污，即此意。所谓“如天空之智”，称此为智慧。世尊如天空，普遍无碍，乃一切智慧之众多显现。故称天空。众鸟飞翔如行路者，取喻天空之象。行性、运动性皆含于其中。如巨龙之角，端庄看似。此乃比喻，代表一切牟尼圣者。（subodhālaṅkāra）中谓：“为愚痴者入喉之藕，犹如圣者之相似。”犹如天空无量无边而展布，佛之无量智慧亦于此广展。故称为天空智底，名为无量智慧。此乃与缺乏无量诸德的法为异，称为“法下喻”或“法中无量德下喻”。佛之智慧如天空般无量无边，广布显现。故称天空智慧底，喻此理义。

Dhitimerusamanti ettha dhiti vuccati samādhi. Sinerupabbata sadisaṃ acalasamādhivantanti attho. Dhiyati ṭhapiyati sampayuttadhamme ekārammaṇe etenāti dhiti, bhagavato lokiyalokuttarajhānasamādhi. Dhidhātu dhāraṇeti. Raṃsiyā andhakāraṃ mināti hiṃsatīti meru, pabbatarājā. Mīdhātu hiṃsāyaṃ rupaccayo. Imaṃ vacanatthañhi sinerussa pācīnapassaṃ rajatamayaṃ, dakkhiṇapassaṃ maṇimayaṃ, pacchimapassaṃ phallikamayaṃ, uttarapassaṃ suvaṇṇamayaṃ hotīti vuttavacanaṃ sandhāya vuttaṃ. Atha vā mināti hiṃsati sabbe pabbate attano uccataraṭṭhenāti meru, merunā samo dhiti samādhi yassāti dhitimerusamo, jino. Taṃ dhitimeru samaṃ. Yathā hi merurājā aṭṭhahi disāhi āgatehi vātehi na kampati na calati, evaṃ jino kāmacchandādinīvaraṇe pajahitvā lokuttarajjhānasamādhinā samannāgatattā aṭṭhahi lokadhammehi ca micchādiṭṭhivātehi ca na kampati na calatīti dhitimerusamanti thometi.

此处｢持定如大山耸立｣者指禅定。以喜莲座般巍峨不动者为喻，此即坚定。观念上有一定之中心，依止合一。此指世尊具备世间及出世间之禅定。持定即能担当守护。喻如喜莲山主宰黑暗痛苦。喜莲亦为大山之王。此言指喜莲山拥有四方风不摇动，如此般坚固之禅定。胜者断除欲染诸烦恼，具备离世间禅定，唯我独尊，超越一切世间法、邪见之风吹，不动摇，不晃动，故称持定如喜莲般坚固亦名持定大山。

Jalajūpamasītalasīlayutanti udakajātappadumasadisena atisītalena asaṅkhyeyyasīlena saṃyuttaṃ. Vuttañhi apadāna pāḷiyaṃ ‘‘sīlaṃ tassa asaṅkhyeyya’’nti. Tadaṭṭhakathāyañca ‘‘bhagavato pana sīlaṃ asaṅkhyeyyamevā’’ti. Jalati dibbatīti jalaṃ, udakaṃ. Jaladhātu dittiyaṃ a. Jale udake jātaṃ jalajaṃ, padumaṃ. Jalajena padumena upamaṃ sadisanti jalajūpamaṃ, sīlaṃ. Sukhatthikehi seviyatīti sītalaṃ, sīlaṃ. Sidhātu sevāyaṃ talapaccayo. Atha vā sītaguṇaṃ lāti gaṇhātīti sītalaṃ, sīlaṃ. Sītasaddūpapada lādhātu gahaṇe kvi. Udake pana jātaṃ padumaṃ udakena uṇhassa samitattā sītalaṃ viya. Sīlaṃ pana buddhassa kilesatā panassa sametattā accantasītalaṃ hoti. Surakkhitañhi visuddhaṃ sīlaṃ kilesappahānena sattānaṃ kilesapariḷāhaṃ upasameti na haritacandanaṃ muttāhāro maṇi udakaṃ vāto candakiraṇo ca. Tasmā sīlameva sītalanti accantasītalanti vuccati. Tena vuttaṃ visuddhimagge –

水生莲花的清凉品行甚为殊胜，与水所生的莲花相似，极其清凉，数不可计的品行相应。《巴利阿帕达那》中云：“其品行数不可计。”注疏中也说：“世尊的品行实为数不可计。”水称之为“水”，称之为“净水”。“水界”是第二义。在水中所生的莲花，即水生莲花。水生莲花以莲花为喻，称为“水生莲花清凉品行”。对善知识而言，此品行为清凉。成就者自然对服务此品行有依靠。或因取清凉之义，故称为清凉品行。清凉称谓起于此。水中所生莲花，如水远离火热，似清凉。品行者，脱离佛陀烦恼，极为清凉。受保护清净之品行，破除烦恼，使众生烦恼熄灭，不是香木、不非珍珠、水风光明。故品行为清凉、极清凉称。此故经中有如此说：“工程水、香木非，珍珠非，日月光非。”

‘‘Na taṃ sajaladā vātā, na cāpi haricandanaṃ;

“非水洒亦非风，亦非香木；

Neva hārā na maṇayo, na candakiraṇaṅkurā;

非项链非珍珠，非日光花蕾；

Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ;

熄灭众生烦恼，由内受护清净；

Yaṃ sametidaṃ ariyaṃ, sīlaṃ accantasītala’’nti.

此聚集的高贵圣洁品行为极清凉。”

Ayaṃ pana tassa gāthādvayassattho. Surakkhitaṃ suṭṭhurakkhitaṃ ariyaṃ visuddhaṃ accantasītalaṃ idaṃ sīlaṃ idhaloke sattānaṃ yaṃ pariḷāhaṃ sameti, taṃ pariḷāhaṃ sajaladā udakadadena meghena saha pavattā vātā sītavātā na samayanti haritacandanañcāpi na samayati. Hārā muttāhārā neva samayanti. Maṇayo veḷuriyādimaṇiyo na samayanti. Candakiraṇaṅkurā candassa raṃsiaṅkurā na samayantīti. Sīlati samādhiyati kāyakammādīnaṃ susīlyavasena na vippakiratīti sīlaṃ. Sīladhātu samādhimhi a. Atha vā sīlanti samādahanti cittaṃ etenāti sīlaṃ, sīlenti vā etena kusale dhamme upadhārenti ābhuso dhārenti sādhavoti sīlaṃ, cetanādhammo, kusalacittuppādo vā labbhati. Sīladhātu upadhāraṇe a. Vuttañhetaṃ visuddhimaggaṭṭhakathāyaṃ ‘‘kenaṭṭhena sīlanti sīlanaṭṭhena sīlaṃ. Kimidaṃ sīlaṃ nāma, samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho’’ti. Jalajūpamena padumasadisena sītalena accantasītalena sīlena asaṅkhyeyyasīlena yuttoti jalajūpamasītalasīlayuto, jino. Taṃ jalajūpamasītalasīlayutaṃ. Yathā hi udake jātaṃ padumaṃ jalena sītalaṃ hoti, evaṃ bhagavato maggasīlena kilesupatāpanassa pahīnattā taṃ sītalaṃ accantasītalaṃ. Tena sampayuttoti jalajūpamasītalasīla yutanti thometīti vuttaṃ hoti.

此二句颂歌来自世尊。此清净受护、高贵圣洁极清凉品行，是世间众生烦恼熄灭之法。由水洒雨、云合风吹之凉风不曾熄灭它，香木亦不曾熄灭。项链、佩珠、宝石亦不会令其熄灭。日光之光芒也不会焦灼它。此品行使身勤修等善法恒定不退失，非其相反。品行之法即为禅定境界之一又称。或说品行为心聚；由此品行护持善法，即为心聚，品行护持即是支持，也有说为意志法，善心随之而生。此品行为支持。经中有谓净道注疏：“何故称为品行？因品行为止息械索。此品行即为支持，是善法的稳固基础。”由水生莲花的比喻清凉、极清凉、数不可计的品行相应，即为世尊。莲生于水，水清凉；如是世尊之道品已灭除烦恼，极为清凉。故称此品行为水生莲花之清凉品行。谓之配合此品行水生莲花清凉品行亦称极清凉品行。

Pathavīsahananti pathavī viya khantisampannaṃ khantivantaṃ vā. Pathanti patiṭṭhahanti ettha tarupabbatādayoti pathavī, bhūmi. Pathadhātu patiṭṭhāyaṃ vīpaccayo. Atha vā puthu hutvā jātanti pathavī. Jātataddhitatthe vīpaccayo. Sahayate khamiyate sahanaṃ, sahati khamatīti vā sahanaṃ, adhivāsanakhanti. Sahadhātu khantiyaṃ yu. Pathavī viya sahanaṃ khamanaṃ yassa soti pathavīsahano, jino. Taṃ pathavīsahanaṃ. Yathā hi pathavī attano upari pakkhittaṃ sucimpi asucimpi sabbaṃ sahati, na paṭighānunayaṃ karoti, evaṃ jino iṭṭhārammaṇampi aniṭṭhārammaṇampi sabbaṃ sahati, na tattha paṭighānunayaṃ karotīti pathavīsahananti thometīti adhippāyo. Tena vuttaṃ apadānapāḷiyaṃ –

地屈伏于地，如同具有忍耐力的忍者或坚忍者。『屈』与『立』在此处谓树木、山岳等，亦即指土地、地壤。土地界以承托为根基。又谓土地破裂而生，生长生长之故引生。相依共存，能承载、能忍耐，这即称为忍耐或居住忍耐。忍者之性质即忍耐力。地如是忍耐承载，忍耐者即得胜者。正如土地承受其上清洁与不清洁之物，无有厌恶不悦，亦不生反感不满，胜者亦如是，任顺喜欢与不喜欢一切，亦无怨恨反感，此谓地忍也。由此有言《阿帕达那巴利经》曰——

‘‘Lābhālābhe na sajjanti, sammānanavimānane;

『得失之中不生争论，于车马胜劣不生嫉恨；

Pathavīsadisā buddhā, tasmā te na virādhiyā’’ti.

如大地及四方诸佛，故尔汝等当无敌对之心』。

Ahaṃ jinaṃ paṇamāmi vandāmīti sambandho.

我敬礼胜者，称颂供养，与此相关。

Ayaṃ panettha saṅkhepayojanā. Satapuññajalakkhaṇikaṃ anekapāramīpuññatejena jātena dvattiṃsamahāpurisalakkhaṇena sampannaṃ, virajaṃ rāgarajādīnaṃ abhāvā vigatarajaṃ, gaganūpamadhiṃ ākāsūpamasabbaññutañāṇavantaṃ, dhitimerusamaṃ sinerupabbatasadisaṃ acalasamādhivantaṃ, jalajūpamasītala sīlayutaṃ. Udakajātappadumasadisena accantaatisītalena asaṅkhyeyyasīlena sampayuttaṃ, pathavīsahanaṃ pathavī viya khantisampannaṃ, khantivantaṃ vā, jinaṃ pañcamāravijayaṃ buddhaṃ ahaṃ sakkaccaṃ paṇamāmi vandāmīti.

此即所归结之综合论说。此胜者具三藏功德之特质，多度使其圆满成就，具二十项大人特征，清净无染，断离如烦恼等染污，心如虚空广大无边，智慧无所不知，定力如大山般深沉坚固，身形庄严如高山，心定而不动如大山，品德如莲花清凉净洁，水生清凉莲花之相，具无量苦难者难以企及之清净品德，心如大地般能忍耐如土地一样包容忍受，此为忍耐的胜者，我至诚敬礼赞叹之。

Dvādasamavandanagāthāvaṇṇanā samattā. · 第十二礼敬偈释完毕。

§13

13.

Yo buddho sumati dive divākarova,

如同佛陀明智者如日头照耀大地，

Sobhanto ratijanane silāsanamhi;

在明亮的夜晚，人们于寺院坐具上端坐；

Āsīno sivasukhadaṃ adesi dhammaṃ,

如来阐释带来苦乐的法，

Devānaṃ tamasadisaṃ namāmi niccaṃ.

我恒敬礼诸天神中最尊贵者。

§13

13. Evaṃ dvādasamagāthāya jinaṃ vanditvā idāni tāvatiṃsapure mātudevaputtappamukhānaṃ upapattidevānaṃ abhidhammaṃ desaka guṇena abhitthavitvā vanditukāmo yo buddho sumatityādigāthamāha. Ayaṃ pana ma na ja ra gaṇehi ca ekagarunā ca tīhi yatīhi ca dasahi yatīhi ca racitattā terasakkhara saṃyuttā pahassiṇīgāthāti daṭṭhabbā. Vuttañhetaṃ vuttodaye ‘‘mnā jarā go tidasayatippahassiṇī sā’’ti.

十三、依如是十二句颂歌敬礼胜者后，如来集诸天母神及其子孙中初出世诸天，自尊为义之法义谛性，欲以此敬礼。此经由我及三名长老，以十一名优婆塞、十名优婆夷撰写，合十三句，合奏诗歌，称为《哈西尼伽伐》。其韵律已由谱定所证实。经文说：“少年、老年及血统、色相、盛衰及尊贵，共二十者，此诗便是哈西尼伽伐。”

Tassattho. Yassaṃ paṭipādaṃ mnā magaṇa nagaṇā ca jarā ja gaṇa ragaṇā ca go garu ca tidasayati tiyati ca dasayati ca ce siyā, sā gāthā pahassiṇīgāthā nāmāti. Tattha sumati yo buddho dhammaṃ devānaṃ adesīti sambandho. Yoti aniyamavācakasabbanāmapadaṃ. Tassa vacanattho na kātabbo. Vuttañhi saddavidūhi –

释者谓：此诗说明少年之修行及人生之老迈，血缘、家族、衰败及尊贵，数法细致而全面，合二十类，称为哈西尼伽伐。彼名为胜者的如来，是诸天众所宣说法的核心。此诗中“炬”字用法随意，不宜逐字解释。经学者皆释曰：

‘‘Ruḷhīkhyātaṃ nipātañcu, pasaggālapanaṃ tathā;

“衰败地、不净地与消散地，及退隐处皆如是；

Sabbanāmanti etesu, na kato viggaho chasū’’ti.

“Sabbanāmanti”在此等语中，表示不可分解的整体，意指整体名称不可拆解。

Atha vā sabbanāmabhāvaṃ yātīti yo, aniyamavācaka bhāvaṃ yātīti vā yo. Sabbanāmabhāvena yāti pavattatīti vā yo. Aniyamavācakabhāvena yāti pavattatīti vā yo. Sabbanāmabhāvena yātabbo ñātabboti vā yo, yātabbo ñātabbo etena aniyamatthoti vā yo. Sabbanāmasaṅkhātaṃ yaitipadaṃ labbhati. Yo yādi soti attho. Buddhoti paṭividdhacatusaccadhammo, paṭividdhasabbañeyyadhammo vā. Tassa pana vacanattho heṭṭhā vuttoyeva. Sumatīti sundarasabbaññutañāṇavāto, desanāñāṇavāto vā. Adesi dhammaṃ devānanti vuccamānattā hi idha sabbaññuta ñāṇaṃ sumatīti vuccati. Manati jānāti sabbañeyyadhammaṃ desetabbadhammaṃ vāti mati. Manadhātu ñāṇeti. Sundarā mati sumati, sabbañeyyadhammānaṃ yathāsabhāvajānanasamatthaṃ tesaṃ dese tabbappakārajānanasamatthaṃ bodhetabbapuggalānaṃ āsayādhi muttiyādivibhāvanasamatthañcāti tisamatthasampannaṃ sabbaññutañāṇaṃ labbhati. Sumatīti iminā hi sabbaññutañāṇameva abhidhammakathāya samuṭṭhānabhāve samatthaṃ. Nāññanti imamatthaṃ dīpento abhidhammakathāya anaññasādhāraṇabhāvaṃ dasseti. Sundarā mati assa asmiṃ vā atthīti sumati, buddho. Samāsanta taddhitāyaṃ. Tadassatthītivī cāti sutte casaddena apaccayo. Yathā pītisukhanti. Vuttañhi pārājikaṇḍaṭṭhakathāyaṃ ‘‘ayañca pīti idañca sukhaṃ assa jhānassa asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccatī’’ti.

或者说“sabbanāmabhāvaṃ yāti”，意为整体名称的存在持续；“aniyamavācaka bhāvaṃ yāti”者，指变化不定之义义流转。以“sabbanāmabhāvena yāti pavattatīti”解为以整体名称流转；“aniyamavācakabhāvena yāti pavattatīti”则指以变化不定之义流转。以整体名称应当追寻、应当认识者，依此应称为不变之义，或以变化不定义为不变义者。整体名所涵盖的对象皆能取得。其中“buddho”指受记四圣谛之法，或者受记一切可认识法者。对此文义已在下文明确说出。释曰“sumati”即美好之全知慧，或称“desanāñāṇa”，为宣说法义之智。天人称为释法（devānanti），因为此处皆为广博之智慧。谓即认为了知，应宣说一切法（sabbañeyyadhammaṃ desetabbadhammaṃ）为思量（mati）。“manadhātu ñāṇeti”即心法之识也。美好之思量即美好之智，具一切知法依真实领悟，专为教导众生而起，无烦恼执著等三者皆备，故得称为广博智慧之智（sabbaññutañāṇa）。所谓“sumatī”即此广博智慧之展开于阿毗达摩说解中的根本。无人另有超越此义之说，且彰显此法无他奇异。美好之思量，为此法中所用也，如“buddho”为此合一辞。此义出自经文因缘合而成句，谓如同喜乐苦等所示。于巴拉耆尼漏诠中有言：“此喜与乐为此禅之所持义”。

Diveti divase. Sūriyobhāsena dibbati etthāti divo. Divudhātu jutiyaṃ a. Tasmiṃ dive. Divā karovāti sūriyo iva. Divādinaṃ karotīti divākaro, sūriyo. Divāsaddūpa pada karadhātu karaṇe a. Atha vā divā divase karo raṃsi assāti divākaro. Karasaddo hi raṃsivācako. Sobhantoti virocamāno hutvā. Subhati virocati chabbaṇṇaraṃsiādīhīti sobhanto, buddho. Subhadhātu sobhe, dittiyaṃ vā antapaccayo. Bhagavā hi chabbaṇṇaraṃsīhi dvattiṃsamahāpurisalakkhaṇehi asītyānubyañjanalakkhaṇehi ca devānaṃ majjhe sobhati virocatīti attho. Ratijananeti devānaṃ atappakapītisomanassuppādane, pemuppādane vā. Ramanaṃ rati. Ramudhātu kīḷāyanti. Taṃ janeti uppādetīti ratijananaṃ. Silāsanaṃ. Ratisaddūpapada janadhātu janane yu. Tasmiṃ ratijanane.

“Dive”义为日中，以太阳光明彰显故谓“divo”。所谓“divudhātu jutiyaṃ”指日光之法。于此日内谓“divā karoti”，如同太阳行转也。意谓发动昼夜日月之转动。此日夜对称谓为“divākaro”，即太阳。此“kara”字前后合成日光产生之源。或言白昼产生字符串“divākaro”。“Kara”意谓“光发声”，亦为光的起因。谓光辉荣显意谓“sobhanto”、“virocati”，表示太阳光芒非常鲜明美丽。佛法中描写佛光普照有“chabbaṇṇaraṃsi”六彩光辉之相，谓此光辉灿烂皆彰表佛之迹象。此亦可比喻天人间欣起安乐生殷勤等意，称为“ratijanana”，即生起爱欲和欢愉。谓由此爱欲引生愉悦欢喜，联合称为“rati”。此种欢愉即为欲乐之相，亦称为“silāsana”，为身心安处处所之意。

Silāsanamhīti tidasālaye, pāricchattakamūle jāte nikkhitte vā dīghato saṭṭhiyojane vitthārato paṇṇāsa yojane puthulato pannarasayojane vaṇṇato jayasumanapupphasadise rattakampalavaṇṇe vā saṇhasukhume paṇḍukampa lanāmake silāsane. Sakkena seviyatīti silaṃ. Pāsāṇo . Sidhātu sevāyaṃ alapaccayo. Āsiyati etthāti āsanaṃ. Atha vā āgantvā seviyati etthāti āsanaṃ. Āpubbasidhātu sevāyaṃ yu. Silaṃeva āsanaṃ silāsanaṃ. Paṇḍukampalasilāsanaṃ labbhati. Tasmiṃ silāsanamhi. Āsīnoti dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ gaṇena parivārito hutvā nisīdanto. Āsīdanaṃ nisajjanaṃ āsīno. Āsamantato sīdati vasatīti vā āsīno. Abhidhammakathābhimukhaṃ sīdati nisajjatīti vā āsīno, buddho. Āpubbasīdadhātu nisajjāyaṃ. Visaraṇa gatyāvasānesu vā tapaccayo. Tassa īṇādeso, ṇassanattaṃ, dhātvantalopo. Sivasukhadanti nibbānasukhadāyakaṃ. Ariyehi seviyatīti sivaṃ, nibbānaṃ. Sidhātu sevāyaṃ avo. Atha vā rāgaggiādīhi samati upasamati etthāti sivaṃ, nibbānaṃ. Samudhātu upasame rivo. Abhidhānappadīpikaṭīkāyaṃ pana ‘‘sivaṃ khemabhāvaṃ karotīti sivaṃ, saṃsārabhīrukehi sevitabbattā vā sivaṃ. Yadādinā vapaccayo’’ti vuttaṃ. Sukhayatīti sukhaṃ. Yassuppajjati, taṃ sukhitaṃ karotīti attho. Atha vā suṭṭhu dukkhaṃ khanatīti sukhaṃ. Supubba khanudhātu avadāraṇe kvi. Sivassa nibbānassa sukhaṃ sivasukhaṃ, taṃ dadātīti sivasukhadaṃ, abhidhammadhammo. Sivasukhasaddūpapadadādhātu a. Yo hi abhidhammadhammaṃ suṇāti, so tassa nibbānasukhaṃ dadātīti attho.

所谓“silāsana”即石座，指于亭榭等处所铺设之石台。此台大约长数百余由旬，宽三十余由旬，色呈红褐带绿苔，宝花盛开，形状稳固柔和，名为“paṇḍukampa lanāma”，即石座名。谓此石座乃天帝之所所供养。谓所谓石座，乃坐具也，由石头所制为称。称“āsīnoti”是坐者，谓环绕坐具中之诸天随从众守护，集会坐定。谓“āsīdanaṃ nisajjanaṃ āsīno”即所坐之处为坐着、就座。谓全然安座而住。此乃专门对阿毗达摩说法时之坐具。或谓“sivaṃ nibbānaṃ”，谓此为静寂、远离烦恼之处，圣者所居，亦称为涅槃之乐，也称平静无热之处。谓业、欲、恨等皆得宁息入灭之义。阿毗达摩注疏言：“此寂灭安乐之处，应由离苦行者所居，谓熄灭烦恼，离诸动荡”。谓此处即为涅槃安乐之处，称为“sivasukha”，音同舒适之义，谓听闻此教义者，令心生涅槃乐。

Adesi dhammaṃ devānanti devānaṃ dhammaṃ adesīti sambandho. Ettha ca dhammanti nānānayavicittaṃ gambhīraṃ saṇhasukhumaṃ duddasaṃ abhidhamma dhammaṃ. Attano sabhāvaṃ dhāretīti dhammo, paṇḍitehi dhāriyati na bālehīti vā dhammo, abhidhammapiṭakaṃ. Dharadhātu dhāraṇe rammapaccayo. Taṃ dhammaṃ. Devānanti pubbe manussaloke mātubhūtadevaputtappamukhānaṃ upapattidevānaṃ. Vuttañhetaṃ aṭṭhasālinīaṭṭhakathāyaṃ –

所谓“adeshim dhammaṃ devānanti”，谓天人称此为赞扬之法，即表达对天人所修法的称赞。此义中“dhammaṃ”乃意指深奥广博、精细微妙、难以言说之阿毗达摩法义。谓按其自性维持此法，中众智者亦能理解之，而非愚痴浅薄之法。谓“dharadhātu dhāraṇe”意为天界与法界之依持条件。谓此法为天人所崇敬，谓其为由人间母天出生的天子所修习之法。此义取自八十八章注疏。

‘‘Mātaraṃ pamukhaṃ katvā, tassā paññāya tejasā;

『以母为首，凭借彼之慧与威力；』

Abhidhammakathāmaggaṃ, devānaṃ sampavattayī’’ti.

『阿毗达摩说法之路，将天众引领而至』。

Ettha ca mātarantipadassa pubbe manussaloke mātubhūtaṃ devaputtanti attho daṭṭhabbo. Vuttañhetaṃ jinālaṅkārapāḷiyaṃ –

于此，应当观察“母亲之谓言”先于人间世时，实指“具母性者”的天子，谓之“天子”。如是所说，即是胜者传说的装饰句，谓——

‘‘Tato puttaṃ gahetvāna, gatā mātā sakaṃ gharaṃ;

『于是拿领幼子，母亲已去，往自家中；』

Sattamiyaṃ cutā gantvā, devaputtattamāgamī’’ti.

『第七日逝去之后，至天子来生之处。』

Taṭṭīkāyañca ‘‘bodhisattamātā gabbhavuṭṭhānato sattame divase kālaṅkatvā tusitapure devaputto hutvā nibbattī’’ti vuttaṃ. Ettha ca devaputtasaddena vuttameva. Kāḷudāyī theragāthāaṭṭhakathāyañca ‘‘parivāritāti ca itthiliṅganiddeso purimattabhāvasiddhaṃ itthibhāvaṃ devatābhāvaṃ vā sandhāya kato. Devūpapatti pana purisabhāvena jātā’’ti vuttaṃ. Jātakaṭīkāyañca ‘‘devorohaneti mātudevaputtassa temāsaṃ abhidhammapiṭakaṃ desetvā devorohanakāle’’ti mātudevaputtasaddena vuttaṃ. Abhidhammāvatāraṭīkāyañca ‘‘devānanti tadā dhammapaṭiggāhakānaṃ dasasahassacakkavāḷādhivāsīnaṃ mātudevaputtappamukhānaṃ upapattidevāna’’nti mātudevaputta saddena vuttaṃ. Sirīmahāmāyāsatthe ca ‘‘sirīmahāmāyā devīpi sattadivaseyeva vasitvā kālaṅkatvā attano puññānubhāvena tusitabhavane devaputto hutvā nibbattī’’ti devaputtasaddena vuttaṃ. Maṇidīpaṭīkāyañca ‘‘mātaranti pubbe manussaloke mātubhūtaṃ devaputtanti attho. Sirīmahāmāyā hi bodhisattaṃ vijāyitvā sattāhamattaṃ ṭhatvā ito cavitvā tusitabhavane purisabhāveneva nibbatto, na itthibhāvenā’’ti vuttaṃ. Tasmā mātarantipadassa mātubhūtaṃ devaputtanti attho mukhyena daṭṭhabbo.

又释曰『菩萨母亲在受胎第七天，藉时机造访忉利天宫，乃天子出生。』此由“天子”称谓而说也。《长老戒经》解释女性性别符号指女性本性乃前世之成就，或天人之基；天子之生则如人形而生。于《本生经注》有言“登天”者，即母天子于三个月阿毗达摩藏示教期间，登天之义，以“母天子”称之。《阿毗达摩入门注》载“天众”谓当时法受持者，十万环宇天宫群体，其首为母天子所生之天子。正法师世尊母亲悉丽摩摩耶长七天居，藉时光生善业力而于忉利天宫成为天子，亦称其为天子。于『宝灯注』云“母”者，昔在人间实指具母性者之天子；悉丽摩摩耶菩萨生已立于七天，离地而去，于忉利天宫以人形身成佛，非女性形」。故于“母亲谓言”应主要见为“具母性者”，谓如天子之意。

Madhusārattha dīpanīṭīkāyaṃ pana –

《甜蜜意味启示注》则说——

‘‘Suddhodano nāma pitā mahesino,

名为须达多多那者，为尊者的父亲，

Buddhassa mātā pana māyā nāma.

佛陀的母亲则名为摩耶。

Bodhisattaṃ parihariya kucchinā,

菩萨去除发髻，

Kāyassa bhedā tidivasmiṃ modati;

身体的裂变于三昼夜中欣然发生；

Sā gotamī kālaṃkatā ito cutā,

果德弥夫人已于此世终结生命，

Dibbehi kāmehi samaṅgibhūtā;

与天界诸欲同然融合；

Āmodati kāmaguṇehi pañcahi,

因五种欲乐特质而欢喜，

Parivāritā devagaṇehi tehī’’ti; Therāpāḷi;

被三十三天众围绕着；这是长老巴利经的说法。

Tadaṭṭhakathāyaṃ ‘‘parivāritāti ca itthiliṅganiddeso purimatta bhāvasiddhaṃ itthibhāvaṃ devatābhāvaṃ vā sandhāya kato. Devūpapatti pana purisabhāvena jātāti vuttattā mātaranti manussattabhāvavasena vutta’’nti vadanti. Theraṭṭhakathā pana nasaṅgahāruḷhā. Aññaṭṭhakathāṭīkāsu ca tādisaṃ vacanaṃ natthi. Patthanākāle ca buddhamātā hutvā pacchā puriso homīti patthanā natthi. Tiṃsadhammatāyañca buddhamātuyā purisabhāvo nāma natthi. Tasmā taṃ vīmaṃsitabbantipi vidū vadantīti vuttaṃ. Taṃ pana na gahetabbaṃ. Kasmā, saṃsayavacanena vīmaṃsitabbanti vidūvadantīti ca vuttattā ca yathāvuttaṭṭhakathāṭīkāvacanehi ujukaṃ viruddhattā ca. Devatāsaddo hi devaputte brahme devadhītāya ca vattati. Tathāhesa ‘‘atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā’’tiādīsu devaputte. Vuttañhi khuddakapāṭhaaṭṭhakathāyaṃ ‘‘aññatarāti aniyamita niddeso. Sā hi nāmagottato apākaṭā. Tasmā aññatarāti vuttā. Devoyeva devatā. Itthipurisasādhāraṇamevetaṃ. Idha pana purisoeva. So devaputto. Kintusādhāraṇanāmavasena devatāti vutto’’ti. Sunītattheraapadāna pāḷiyaṃ āgatāsu ‘‘tathā tā devatā sattasatā uḷārā brahmā vimānā abhinikkhamitvā’’tiādīsu brahme. Padīpavimānavatthupāḷiyaṃ vuttāsu –

对此注疏说：『此处“围绕”一词，依女性词尾所示，为早期语法产物，表示女性，原意应指女性形态，或指天女的形象。然依说，天众的产生被喻为男子形态，从人类状态而说。长老注疏则不接纳此解释。其他注疏与疏释文献中亦无此类说法。经文中说为佛母，后称为男子形态时缺乏根据。兼之以三十法的佛母无男子性，故应加审慎考虑，智者亦如此告诫。所以虽有疑问，亦不宜执著于此。为何？因为依“疑问”语气说应审思，而已有说法经义与疏释俱不相合。天众称谓，既指天子、梵天及天女，此处天子可喻为“夜间光明之异彩”亦如经文言。小部经注云“某天为不定指代，非明确名族，故曰某”，天者即天子，因常用普通名称称天神，而非男子。此说得自贤长老传述，如尊者苏尼陀长老本生中云云，有称天尊降临寺院等。光明宫本生文中亦有云：「是故你立于天上，诸方光明皆现，如药草诸星烁耀。」起初为天女。此“被围绕”之音亦应了知。故在长老注疏及上述长老阿陀摩迦注释里，均以母天子为意，称为天母子。可认为是义理所在。今则有些长老释义视为含有“天子女”的意涵，此乃其见解。至于“请求说天母子”亦是有人诠释，实为大悲启发、全面智慧而言之。此处没有与佛相等者，故称不等者。称等不等，即非人，是佛。佛世间中，以戒德等品德无可匹敌故称佛。不等谓无可比拟之人，而非等指谓普通人中，没有相等于佛者。故云律藏大部巴利文云——

‘‘Abhikkantena vaṇṇena, yā tvaṃ tiṭṭhati devate;

「以那光彩艳丽之相貌，你立于天上；

Obhāsentī disā sabbā, osadhī viya tārakā’’ti.

诸方光明普现，如同药草之星辰罗列。」

Ādīsu devadhītāya. Evaṃ pana parivāritāsaddopi veditabbo. Tasmā ācariyadhammapālattherena katāya theraṭṭhakathāya vuttavacanaṃ jātakaṭīkāya vuttavacanañca ācariyasumaṅgalattherena katāya abhidhammāvatāraṭīkāya vuttavacanaṃ pamāṇaṃ katvā mātudevaputtoti atthoyeva daṭṭhabbo. Etarahi pana keci ācariyā therāpāḷiyaṃ āgataṃ parivāritāsaddañca madhusāratthadīpanīṭīkāvacanañca paṭicca mātudevadhītāti vadanti. Taṃ pana tesaṃ matimattanti daṭṭhabbaṃ. Adesīti mahākaruṇāpubbaṅgamena sabbaññutañāṇena kathesi. Asadisaṃ tanti sambandho. Ettha ca tanti buddhaṃ. Asadisanti appaṭipuggalaṃ. Natthi etassa sadiso paṭipuggaloti asadiso, buddho. Sadevake loke sīlādiguṇena buddhena sadiso koci puggalo natthīti attho. Tenāha vinayamahāvaggapāḷiyaṃ –

此为天女之初义。如此被围绕之音亦应了知。故在阿难尊者所述长老巴利注疏及阐释净义之文、参照长老善吉法师释语中，统以母天子相称，在此宜以此义释之。此乃众师之见，应了知。现今，诸位老师引述长老巴利语译本及周辅注释，皆视此为「母天子」义。诸义理即如是解说。此义以大悲开导、以广大智慧阐释，无相干关联。此处之相干者为佛陀。此无匹者为佛陀。世间无与佛陀戒德相等之人，故称无匹者为佛。若于诸天诸神中施教，断无比德者，故称佛矣。此如律藏大本巴利文云」

‘‘Na me ācariyo atthi, sadiso me na vijjati;

『无我有导师』者，我无等导师；『无法比肩者』者，我无相似人；

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’’ti.

『常在一切众生中』者，人间无我所依附之人。」

Niccantisatataṃ samitaṃ, sabbakālaṃ nirantaranti attho. Asadisaṃ taṃ buddhaṃ niccaṃ namāmīti sambandhoti.

此中『常存恒久且端正』者，意谓永恒不变；『时时不断』者，意谓任何时候都不间断。此义即指『无可比拟的佛』，故常当顶礼之。

Ayaṃ panettha saṅkhepayojanā. Sumati sundarasabbaññuta ñāṇavāto, desanāñāṇavāto vā. Yo yādiso buddho. Dive divase divākarova sūriyoiva, sobhanto virocamāno hutvā, ratijanane devānaṃ atappakapīti somanassuppādane, pemuppādane vā, silāsanamhi paṇḍu kampalanāmake silāsane, āsīno nisīdanto hutvā sivasukhadaṃ nibbānasukhadāyakaṃ, dhammaṃ abhidhammadhammaṃ, devānaṃ mātu pubbadevaputtappamukhānaṃ upapattidevānaṃ adesi kathesi. Asadisaṃ appaṭipuggalaṃ taṃ buddhaṃ ahaṃ niccaṃ satataṃ namāmi vandāmīti.

此为此处之归纳总结。善思者、具有完备智慧的人、通达教理者、如来之始基者，日日如太阳般辉映放光，昼夜照耀，生于众神月华之时，生起喜乐或爱乐，坐于病暗颓瘦之石座上，安坐而生出既苦亦乐的涅槃乐趣，宣讲法义深奥之法，乃诸天之母及诸天子所尊敬之降生天人也。此无可比拟、无可等比之导师，我恒常而持久地顶礼、恭敬之。

Terasamavandanagāthāvaṇṇanā samattā. · 第十三礼敬偈释完毕。

§14

14.

Yo pādapaṅkajamuduttalarājikehi,

譬如足下莲花上绽放之花瓣，

Lokehi tīhivikalehi nirākulehi;

于三时世间，不遇阻碍之时，

Sampāpuṇe nirupameyyatameva nātho,

圆满无比的至上保护者，

Taṃ sabbalokamahitaṃ asamaṃ namāmi.

我向这位为世间大众谋福利、无与伦比的保护者顶礼。

§14

14. Evaṃ terasamagāthāya buddhaṃ vanditvā idāni buddhassa pādatale vicittappavattehi aṭṭhasatacakkalakkhaṇehi thomitvā vanditukāmo yo pādapaṅkajatyādigāthamāha. Ayaṃ pana ta bha ja ja gaṇehi ca garudvayena racitattā cuddasakkharehi yuttā vasantatilakāgāthāti daṭṭhabbā. Vuttañhetaṃ vuttodaye ‘‘vuttā vasantatilakā ta bha jā jagā go’’ti. Tassāyamattho. Yassaṃ paṭipādaṃ ta bha jā ta bha ja gaṇā ca jagā jagaṇagarukā ca go garu ca ce bhavanti, sā gāthā vasantatilakāgāthāti chandācariyehi vuttāti.

十四、如此以十三行诗敬礼佛陀以后，现在欲以脚掌上的莲花及其八百轮相之美妙纹饰敬礼佛陀，遂作此诗。此诗乃由他部伽那部比库及鸠罗头族依照乐音学，由十三个字组成的春日纹诗，应当观看。经书记载时有云：“这就是被称为春日纹的他部伽那部诗。”意指此诗所阐释的意义。该诗所述乃基于他部伽那部和鸠罗部族之教义，其中“他部伽那”指他部“他”、“部”、“伽”、“那”各部及鸠罗帮众，如有的存有、护持之意，是春日纹诗之故，乐音学家们所证实。

Tattha pana yo nātho avikalehi nirākulehi pādapaṅkajamuduttalehitīhi lokehi nirupameyyataṃ sampāpuṇeeva sabbalokamahitaṃ asamaṃ taṃ nāthaṃ ahaṃ namāmīti sambandho. Ettha pana saddakkamena adassetvā atthakkamena vaṇṇanaṃ dassayissāma. Yo nāthoti yo yādiso sabbasattānaṃ paṭisaraṇo buddho. Taṃ pana padaṃ sampāpuṇeevātipade kattubhāvena sambandhitabbaṃ. Nāthassa pana vacanattho heṭṭhā vuttoyeva. Avikalehīti kenaci avekallehi sabbapādacakkalakkhaṇehi sampuṇṇehīti attho. Virūpaṃ kalati gacchatīti vikalo. Vipubbakaladhātu gatiyaṃ a. Natthi kiñci vikalaṃ etissā rājiyāti avikalā, pādarāji. Pādadvaye paribyattaṃ saṇṭhānarūpaṃ kiñci vikalaṃ natthīti attho. Tehi avikalehi.

其中“保护者”一词，意指以无可比拟、无所纷扰的脚莲花为保护，其功德堪称圆满，且为世间大众利益者，我愿顶礼尊敬。若仔细观察与用意解说，将现今予以说明。所谓“保护者”即诸众生的归依，即佛陀的意义。此词“圆满”宜理解为极致完满之意。关于“无可比拟”，意指以无数莲花脚印美丽纹饰圆满无缺；“无瑕疵”则指无杂乱不纯，非出错、非残缺。

Nirākulehīti ākulavirahitehi. Pādacakkalakkhaṇānaṃ aññamaññaṃ asaṃmissehi asaṃsaṭṭhehīti attho. Ābhuso kulati bandhatīti ākulaṃ, āpubba kuladhātu bandhane a. Atha vā ābhuso kulati āvarati sobhananti ākulaṃ, natthi ākulaṃ aññamaññamissaṃ etissā pādarāji yāti nirākulā, pādarāji. Tehi nirākulehi. Taṃ pana padadvayaṃ pādapaṅkajamuduttalarājikehītipade visesanaṃ. Pādapaṅkajamuduttalarājikehīti pādasaṅkhātapadumassa saṇha tale jātehi aṭṭhasatacakkalakkhaṇarājikehi padati gacchati etenāti pādo. Padadhātu gatimhiṇa. Paṅke kaddame jātanti paṅkajaṃ, padumaṃ. Pādasaṅkhātaṃ paṅkajaṃ pādapaṅkajaṃ. Paṅkajaṃiva pādo vā pādapaṅkajaṃ, pādo. Saṇhabhāvena mudati pavattatīti mudu, mudadhātu gatiyaṃ u. Talati patiṭṭhati etthāti talaṃ. Taladhātu patiṭṭhāyaṃ a. Mudu ca taṃ talañcāti muduttalaṃ, pādapaṅkajassa muduttalaṃ pādapaṅkajamuduttalaṃ, rājati dissatīti rājikā, rājati sobhati etenāti rājikā. Rājadhātu sobhane ṇiko. Pādapaṅkaja muduttale jātaṃ aṭṭhasatacakkalakkhaṇasaṅkhātaṃ rājikanti pādapaṅkajamuduttalarājikaṃ, tehi.

“无杂乱”意指没有纷乱、无互相侵扰。莲花脚印纹饰如美好约束之义，故称为无杂乱。或可解为非丑陋之意，丑乱反义为美好清净。意指脚印周围构成的装饰如王冠，岂有乱秽之质？因此称为无杂乱。该词对这两脚莲花之语作修饰。总称为莲花脚印之王冠。莲花脚印指脚印所显的莲花，经由莲花和莲叶组合而成纹饰。此处“莲花脚印”即莲花之足迹，脚步所踏土面上现出美丽莲花纹，莲叶覆着莲花，温柔地环绕、盛开，似王冠般高贵美观。

Taṃ pana aṭṭhasatapādacakkalakkhaṇaṃ nāmevaṃ veditabbaṃ. Bhagavato pādapaṅkajamudutalassa majjhe nābhi dissati. Nābhipaṭicchinnā vaṭṭalekhā dissati. Nābhimukhaparikkhepapaṭṭo dissati. Panāḷimukhaṃ dissati. Arā dissanti. Aresu vaṭṭalekhā dissanti. Nemi dissati. Nemimaṇikā dissanti. Idaṃ tāva pāḷiāgatameva. Sampahulavāro pana anāgato, so evaṃ daṭṭhabbo. Satti, sirīvaccho, nandiyāvaṭṭaṃ, sovattiko, vaṭaṃsako, vaḍḍhamānakaṃ, macchayugalaṃ, bhaddapīṭhaṃ, aṅkusaṃ, tomaro, pāsādo, toraṇaṃ, setacchattaṃ, khaggo, tālavaṇḍaṃ, morahatthako, vāḷabījani, uṇhīsaṃ, patto , maṇikusumadāmaṃ, nīluppalaṃ, rattuppalaṃ, setuppalaṃ, padumaṃ, puṇḍarikaṃ, puṇṇaghaṭo, puṇṇapāti, samuddo, cakkavāḷaṃ, himavā, sineru, candimasūriyā, nakkhattāni, cattāro mahādīpā, dveparittadīpasahassāni antamaso cakkavatti rañño parisaṃ upādāya sabbo cakkalakkhaṇasseva parivāroti ettakameva majjhimapaṇṇāsaṭṭhakathāyaṃ vuttanti veditabbaṃ.

综上，这八百脚印莲花纹饰应如此理解。世尊脚掌中间看不见肚脐，肚脐被莲花叶遮住，呈现相对应的外观。可见脚尖，足迹如轮环一般环绕着。半月形的莲瓣清晰可见，其上缘莲瓣显现，如绽放的莲花，枝叶错落，神珠映照。此为巴利经文所传，且未来时代也将如此认知。此莲花纹饰环境中，有称为萨提（念种子）、锡里瓦查（光辉宝珠）、难迪娅瓦塔（美好围绕）、索瓦提科（莲座）、瓦坦萨卡（叶片）、瓦达哈马那（盛开的莲瓣）、鱼对、优美垫座、矛杵、宝柄、佛塔、门道、伞盖、鸟羽、棕榈叶、孔雀象、爬藤植物、嫩枝、莲花、宝花、青莲、红莲、白莲、金刚莲、海洋、轮回、喜马拉雅山、山脉、月日、星宿、四大洲、两千大洋，都围绕着如来足迹周围的八百纹饰。此乃诸彼传文中对中心五十六行诗的注释，应当如此理解。

Jinālaṅkāraṭīkāyaṃ pana ‘‘heṭṭhāpādatalesu cakkāni jātānīti cakkalakkhaṇaṃ nāma dvīsu pādatalesu dve cakkāni ekekasmiṃ sahassamattā arā yuttā honti. Nemivalayaṃ suvaṇṇavaṇṇaṃ. Nābhi indanīlamaṇivaṇṇā. Tasmiṃ majjhe ca nābhipariyante ca nābhimukhe ca vaṭṭalekhā majjhe chiddaṃ cakkapariyante nemito bahiddhā vaṭṭe. Satti, sirīvaccho, nandiyāvaṭṭaṃ, sovattiko, vaṭaṃsakaṃ, vaḍḍhamānakaṃ, bhaddapīṭhaṃ, aṅkuso, pāsādaṃ, toraṇaṃ, setacchattaṃ, khaggaṃ, tālavaṇḍaṃ, mayūrahatthaṃ, cāmaraṃ, uṇhīsaṃ, pattaṃ, maṇi, sumanadāmaṃ, nīluppalaṃ, rattuppalaṃ, rattapadumaṃ, setapadumaṃ, puṇḍarikaṃ, puṇṇakalasaṃ, puṇṇapattaṃ, samuddo, cakkavāḷapabbato, himavantapabbato, merupabbato, sūriyamaṇḍalaṃ, candamaṇḍalaṃ, nakkhattaṃ, saparivārā catumahādīpā, saparivāro sattaratanasamaṅgī cakkavatti, dakkhiṇāvaṭṭa setasaṅkhaṃ, suvaṇṇamacchayugaḷaṃ, cakkāvudhaṃ, sattamahāgaṅgā, sattakulapabbatā, sattasīdantasāgarā, suvaṇṇa haṃsarājā, saṃsumāro, dhajapaṭāko, suvaṇṇasivikā, suvaṇṇavāḷabījani, kelāsapabbato, sīharājā, byaggharājā, valāhakaassarājā, uposathachaddantahatthirājā, vāsukīnāgarājā, haṃsarājā, usabharājā, erāvaṇa hatthirājā, suvaṇṇamakaraṃ, catumukhasuvaṇṇanāvā, savacchakā dhenu, kiṃpuriso, kinnarī, karavīko, mayūrarājā, koñcarājā, cakkavākarājā, jīvañjīvakarājā cha devalokā, soḷasa brahmalokāti ime ettakā aggamaṅgalalakkhaṇā pādatale paññāyantī’’ti vuttaṃ. Iminā ca vacanena aṭṭhasata pādacakkalakkhaṇaṃ paripuṇṇaṃ veditabbanti.

注曰：「在下足掌中出现两个圆形，名为足轮印。这两个圆形各在一足掌上，有千数的纹饰相互交错相应。如金光闪耀之轮。中心色泽如珍宝玉石。其间包围脐部，及脐前后，有环纹绕之。轮状外围有花纹，内外环绕如圆圈，形如太阳坠饰般。具吉祥庄严相，如十种宝物：七宝岩石、宝座、钩环、殿堂、门楼、白伞、锋剑、树叶扇、孔雀尾羽、饰扇、布帕、宝石、妙香、蓝莲、红莲、红宝莲、白莲、宝莲、福器、福帆、海洋、世界之轮、喜马拉雅山、峰峦山、须弥山、日轮、月轮、星辰、四大洲、七宝为饰的世界王南面轮环、金色双鱼、轮辐兵器、大恒河、七家庭山、七海之岸、金羽天鹅王、霞光、旗帜、金色宝饰、金色发芽籽、金山、狮王、象王、暴雨王、迦楼罗王、金象王、天雨师王、天钩王、金龙、四面金鼻兽、牛、狮子、半人半兽、仙女、恶魔、孔雀王、大象王、轮王、生命永恒王，及三十六天界和十六梵天界。此等吉祥印记生现于千余轮迹足掌上，此称足轮吉祥标志。以此文义，足轮吉祥因缘当知完善满备。

Tīhi lokehīti sambandho. Tīhi kāmarūpārūpa lokehīti attho. Tassa pana vacanattho heṭṭhā vuttoyeva. Taṃ panetaṃ katvatthe karaṇavacanaṃ. Tassa pana padassa nirupameyyāti padena kattubhāvena sambandho. Nirupameyyatanti appameyyabhāvaṃ. Upamitabbanti upameyyaṃ. Upapubba mādhātu pamāne ṇyo. Upameyyassa bhāvo upameyyataṃ. Natthi upameyyataṃ assa rājikassāti nirupameyyataṃ. Atha vā natthi upameyyaṃ etassa rājikassāti nirupameyyo, pādacakkalakkhaṇarājiko labbhati. Tassa bhāvo nirupameyyataṃ. Taṃ pana padaṃ sampāpuṇe evātipade kammaṃ. Sampāpuṇeevāti sambandho. Sammā gacchatievāti attho. Kasmā pana tīhi lokehi pādapaṅkajamudutalehi nirupameyyataṃ pāpuṇātīti. Buddhato aññassa kassaci devamanussassa pādatalamajjhe pādacakkalakkhaṇassa abhāvato. Bhagavato hi pādapaṅkajamudutale pāramipuññānubhāvena nibbattāni aṭṭhasatapādacakkalakkhaṇāni sampāpuṇanti, na aññesaṃ. Tasmā nirupameyyataṃ pāpuṇātīti.

此中『三界』意指三种世间，即欲界、色界、无色界。文中所云，『若欲说三界』，此谓因缘关系。『关系』即动词『有关』之义。动词为关系动词，指事物之间有关联。『不可比较』指无法比较。『应比较』为应加比较之意。『不可比较』即无可比较之处。若无比较，则无比较对象。或说无比较时，足轮吉祥印关系便显现。此关系性质不可比较。故文云『不可比较因缘』。何以故？由于三界所生足轮吉祥印，除世尊外众生天人，在足掌中心无此足轮吉祥印。唯世尊于足掌中心，因其至高功德所感，生现八百多足轮吉祥印，非他有也。故此乃唯独不可比较之足轮吉祥印。

Sabbalokamahitanti sabbalokena pūjitaṃ. Sabbena devamanussalokena mahitabbo pūjitabboti sabbaloka mahito, nātho labbhati. Taṃ. Uppanne hi tathāgate ye keci mahesakkhā devamanussā buddhassa pūjenti, pageva aññā. Tathā hi brahmā sahampati sinerumattena ratana dāmena tathāgataṃ pūjeti. Yathābalañca aññepi devā manussā ca bimbisārakosalarājādayo nibbutampi bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asoka mahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpeti. Kā kathā pana aññesaṃ pūjāti vuttaṃ hoti.

『一切世界尊贵者』者，指被一切世界所尊敬者。被诸天人以及世间众生尊敬，意味着拥有一切世间尊贵和受人敬仰的地位。故一切世界皆应尊敬。一个值得尊敬者，即被称为主宰者。由此可知，世尊即为一切世界尊贵之主。文曰：每当世尊出世，有诸天人及大梵天等众神，供奉礼敬佛陀。譬如天帝、婆罗门及王族等，有时为佛陀布施巨资，设建数以万计佛寺。这说明尊敬者并非少数，乃为众多敬仰者所尊。何以故？因其德行庄严，无上功德，故无人能及。

Asamanti sabbamanussadevabrahmehi asadisaṃ. Appaṭipuggalanti attho. Natthi samo sadiso puggalo assāti asamo, nātho. So pana asītianubyañjanapaṭimaṇḍita dvattiṃsa mahāpurisalakkhaṇa vicitrarūpakāyo. Sabbākāra parisuddha sīlakkhandhādiguṇaratanasamiddhadhammakāyo. Puññamahatta thāmamahattaiddhimahatta yasamahatta paññāmahattānaṃ paramukkaṃsa gato ca hoti, tasmā tathāgatena samo sadiso nāma natthīti attho. Taṃ asamaṃ. Tanti nāthaṃ ahaṃ namāmīti sambandho.

『不可等量者』者，指难以比较者。文意说，世尊无可等量。无同等者，无相似者。故称不可等量。彼称不可等量者，乃以三十二相、八十种大人相等庄严神妙之身，纯洁无暇。具足清净戒律蕴等无上德性，且有无量功德、能力、威德、福德、智慧等，应当称为无双无比。故世尊不与他人等量，即无与伦比。此即谓『不可等量』之义。知此者称我，致以礼敬。

Ayaṃ panettha saṅkhepayojanā. Yo nātho yo yādiso sabbasattānaṃ paṭisaraṇo buddho, avikalehi kehici avekallehi, nirākulehi ākulavirahitehi, pādapaṅkaja muduttalarājikehi pādasaṅkhātapadumassa saṇhatale jātehi aṭṭhasatacakkalakkhaṇarājikehi, tīhi lokehi kattubhūtehi, nirupameyyataṃ appameyyabhāvaṃ appamitabba bhāvaṃ vā, sampāpuṇeeva sammā gacchatieva, sabbalokamahitaṃ sabbalokena pūjitaṃ, asamaṃ sabbamanussadevabrahmehi asadisaṃ taṃ nāthaṃ ahaṃ namāmīti.

此即此处总结意旨。所谓主宰，是一切众生依止之所。佛陀乃无二无别、安住不动、不狂不乱、不忧不惧之足掌莲花王者。其足生有八百足轮吉祥印，三界皆为之所归依，故得以无可比较、无分别、无取舍之特性。佛陀为一切世界所敬仰，具有无等之相貌，无与伦比，乃为众天人、众生尊崇之主。为此，世尊自称主宰者，令诸人礼敬顶礼。

Cuddasamavandanagāthāvaṇṇanā samattā. · 第十四礼敬偈释完毕。

§15

15.

Buddhaṃ narānarasamosaraṇaṃ dhitattaṃ,

佛陀是人及众生共依之正法护持者，坚固如磐石。

Paññāpadīpajutiyā vihatandhakāraṃ;

以智慧之光，破除心中黑暗；

Atthābhikāmanaradevahitāvahaṃ taṃ,

远离执着心欲的烦恼苦难，

Vandāmi kāruṇikamaggamanantañāṇaṃ.

我敬礼那悲悯之道、无尽智慧者。

§15

15. Evaṃ cuddasamagāthāya nāthaṃ natvā idāni narānarasa mosaraṇantyādīhi sattahi guṇehi thomitvā buddhaṃ vanditu kāmo buddhaṃ narānarasamosaraṇantyādigāthamāha. Ayaṃ pana tabhajajagaṇehi garudvayena ca racitattā cuddasakkharehi yuttā vasantatilakāgāthāti daṭṭhabbā. Sādhakaṃ panettha heṭṭhā vuttameva.

十五、如是，以十四行偈赞叹世尊，不再低头而拜，称颂世尊具备七种德行：护持人天之主、驱除烦恼等。因欲礼敬如来、护持人天宾主、去除烦恼等偈言而起敬。此偈由诸弟子和伽蓝护卫鸠摩罗天共作，十四字句，为夏毗达迦颂歌。修行者应当依此如其所说。

Tattha pana narānarasamosaraṇanti ettha naraanarasamaṃ osaraṇanti padavibhāgo. Manussadevānaṃ samaṃ osaraṇaṃ sannipatitaṭṭhānanti attho. Narānarasaddassa vacanattho heṭṭhā vuttoyeva. Samaṃ avasaranti sannipatanti etthāti samosaraṇo, buddho. Samaavapubba saradhātu gatiyaṃ yu. Narānarānaṃ manussadevānaṃ samosaraṇo narānarasamosaraṇo, buddho. Yathā hi mahānigrodho phalakāmānaṃ sakuṇa samūhānaṃ samosaraṇaṃ hoti, evaṃ buddho lokiya lokuttarasampattikāmānaṃ manussadevānaṃ samosaraṇo sannipatito paṭisaraṇo vā hoti. Tasmā narānarasamosaraṇanti thometi.

其中“护持人天宾主”一词，分作“护持人天宾主”及“去除烦恼”二义。意指人天和合安稳的所在。前半称“护持”，即合：维持和合，聚集之意，合即团结也。如同大榕树滋养众鸟群集和合，佛亦然，众生欲求世间及出世间之成就，得以和合相聚，成为归依所在。故称“护持人天宾主”，是赞佛。

Dhitattanti samāhitacittaṃ. Ettha attasaddo attasammā paṇidhi cātiādīsu attasaddo viya cittavācako daṭṭhabbo. Dhiyati ṭhapiyati ettha etena vā ekārammaṇe sampayutta dhammāti dhito, samādhi. Dhādhātu patiṭṭhāyaṃ ta. Ārammaṇaṃ adati ādadātīti attaṃ, cittaṃ. Adadhātu ādāne ta. Dhitaṃ samāhitaṃ attaṃ cittaṃ yassāti dhitatto, buddho. Taṃ dhitattaṃ.

“坚定”者，指意念专注。“我”字为自我语音，亦是心之发声，如若言“我思”，是心意所趋，或说“心住处”。“坚固”“确立”此处指一心专注相连义，乃禅定也。于建立心之所在，谓意乐牢固，此即意为心意坚固。佛即具此心意之坚固，称为“坚定”。

Paññāpadīpajutiyāti arahattamaggañāṇasaṅkhātapadīpobhāsena karaṇabhūtena. Pajānātīti paññā, arahattamagga ñāṇaṃ. Yathāsabhāvaṃ sabbappakārehi catusaccadhammaṃ paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato sabbapakārehi dhammasabhāvaṃ dīpetīti paññāpadīpo. Jotetīti juti, paññāpadīpobhāso. Judhātu dittiyanti. Paññā padīpoeva juti paññāpadīpajuti. Atha vā paññāpadīpassa juti paññāpadīpajuti, ayaṃ pana samāso abhedabhedū pacārena daṭṭhabbo. Tāya paññāpadīpajutiyā.

所谓“智慧光明共现”，是指用阿拉汉果道所知之智慧如灯光般照耀，故称为「智慧光明共现」。智慧意谓阿拉汉果道之知识，如实知晓四圣谛之理，这为此义。智慧光明指因破除应知之障所显现的诸法自性，因此称智慧为光。光者即「辉光」，智慧光明如火光或灯光消除无明之暗，故作“现显”之义。智慧光明共现即智慧光的明光现现。或谓是智慧光的现光共现，此组合须按不可分或可分之理观察，由此成“智慧光明共现”。

Vihatandhakāranti hanitabbaavijjāsaṅkhātamohatamaṃ. Savāsanakilesappahānato visesena hanitabboti vihato. Vipubbahanadhātu hiṃsāyaṃ ta. Andhaṃ tamaṃ karotīti andhakāro, avijjāsaṅkhātamoho. Visayasabhāvapaṭicchādanato andhakārasarikkhakatāya moho andhakāroti vuccati. Atha vā andhaṃ paññācakkhuandhaṃ karotīti andhakāro, moho. Andhasaddūpapada karadhātu ṇa. Vihato andhakāro yena soti vihatandhakāro, buddho. Taṃ vihatandhakāraṃ. Yathā hi loke padīpo attano jutiyā andhakāraṃ hanati, evaṃ buddhassa arahattamaggapaññāpi avijjandhakāraṃ hanatīti vuttā. Ayaṃ pana hīnūpamāti vuccati. Paññāvato hi ekapallaṅkenapi nisinnassa dasasahassi lokadhātu ekapajjotā hoti. Vuttañhetaṃ bhagavatā ‘‘cattārome bhikkhave pajjotā. Katame cattāro. Candapajjoto, sūriyapajjoto, aggipajjoto, paññā pajjoto. Ime kho bhikkhave cattāro pajjotā. Etadaggaṃ bhikkhave imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññā pajjoto’’ti.

所谓消除黑暗，是指应当消灭由无知所生的最强无明。因破除烦恼故特别说是应消灭者，即为已灭。火的本质是造成伤害，黑暗能致盲，故称为黑暗造物，即由无知所生的无明。因分别作用表现形态，现为黑暗之网，故称无明为黑暗。或者说令智慧眼盲，即无明为黑暗。黑暗之声称为阻碍成分。佛即为消灭黑暗即无明之黑暗者。正如世间人就其光照以灯灭黑暗，佛亦以阿拉汉道之智慧灭无明之黑暗。由此称无明为弊缺。具智慧者即使只点一灯，也能照亮十万世界。经中世尊说：「比库们，有四种光明：月光、日光、火光、智慧之光。这四光中最高的即为智慧之光。」

Paññāpadīpajutiyā vihatandhakāranti ettha pana paññāpadīpa jutiyātiiminā buddhassa arahattamaggañāṇaṃ mukhyena dasseti. Taṃ dassanena pāramīñāṇañca vipassanāñāṇañca heṭṭhimamaggaphala ñāṇañca phalūpacārena dīpeti. Taddīpakena avijjandhakārappahānaṃ paṭhamakāraṇūpacārena pakāseti. Tappakāsanena arahatta phalañāṇalabhanaṃ dutiyakāraṇūpacārena vibhāveti. Taṃ vibhāvanena sabbaññutañāṇādisabbabuddhaguṇalabhanaṃ tatiya kāraṇūpacārena ānubhāveti.

“智慧光明共现谓消除黑暗”，此处是主要以佛之阿拉汉果道智慧为象征所示。借此表述，智慧光明照耀令布施等善法、观慧等三明及断尽果皆现出光明。借智慧之灯第一因，宣显断灭无明黑暗；第二因，阐明得阿拉汉果智；第三因，显现一切通达智慧及诸佛之功德。

Nanu ca sabbesampi khīṇāsavānaṃ paññāpadīpajutiyā vihatandhakāratā sambhavati, atha kasmā aññasādhāraṇāvisesa guṇena buddhassa thomanā katāti. Savāsanappahānena anaññasādhāraṇavisesatāya sambhavato. Sabbesampi hi khīṇāsavānaṃ satipi paññāpadīpajutiyā vihatandhakāratte ariyasāvakapaccekabuddhānaṃ savāsanāya kilesappahānaṃ na vijjati. Sammāsambuddhānaṃyeva savāsanappahānena kilesappahānassa viseso vijjatīti sātisayavasena avijjandhakārappahānena bhagavantaṃyeva paññāpadīpajutiyā vihatandhakāranti thometīti.

难道所有已断烦恼之人因“智慧光明共现”而皆能消灭黑暗吗？若是，何以唯佛有独特威仪？因枯除烦恼之本，有无普通之差别故成就独特威仪。凡所有已断烦恼者，虽具智慧光明共现而断烦恼，却缺少声闻、缘觉菩萨之威仪。唯正觉者世尊因其独特枯除烦恼的威仪，众生因而礼敬，故称「慧明断黑暗」而称颂世尊。

Atthābhikāmanti sattalokassa lokiyalokuttara saṅkhātaṃ payojanaṃ ativiya icchantaṃ. Kāraṇānurūpaṃ asati bhavatīti atthaṃ, phalaṃ. Asadhātu bhuvimhi tha. Taṃ abhiatirekaṃ kāmeti icchatīti atthābhikāmo, buddho. Atthasaddūpapada abhipubbakamudhātu icchāyaṃ ṇa. Taṃ atthābhikāmaṃ. Naradevahitāvahanti manussadevānaṃ hitaṃ dhārakaṃ. Hitaṃ narati netīti naro, manusso. Atha vā nariyati sakena kammena niyyatīti naro, manusso. Naradhātu nayane a. Vuttañhi ‘‘kammena niyyati loko’’ti. Kāmaguṇa jhānābhiññacittissariyādīhi dibbanti kīḷantīti devā, tesu vā viharantīti devā, divudhātu kīḷādīsu ṇa. Narā ca devā ca naradevā. Hinoti vaḍḍhatīti hitaṃ, phalaṃ. Hidhātu vaḍḍhane ta. Naradevānaṃ hitaṃ naradevahitaṃ, taṃ āvahatīti naradevahitāvaho, buddho. Naradevahitasaddūpapadaāpubba vahadhātu haraṇe ṇa. Buddho hi sabbadevamanussānaṃ lokiyalokuttarasampattiatthaṃ dhammadesanāya dhāretīti vuttaṃ hoti, taṃ naradevahitāvahaṃ. Kāruṇikamaggamananta ñāṇanti ettha kāruṇikaṃ aggaṃ anantañāṇantipadacchedo. Tattha kāruṇikanti sabbasattesu mahākaruṇāya yuttaṃ, mahākaruṇavantaṃ vā. Kiratīti karuṇā. Kiradhātu apanayane uṇapaccayo. Paradukkhaṃ vikkhipati apanetīti attho.

所谓“利欲意”，即欲望至极、极其希求利益的意愿。因缘合适故产生其果，即成。这即利益。此利益非物质世界在地，而是超越地面层次。因欲望极盛，谓汝极希求此利益，所以称为利欲意，由此生利欲念。所谓“人天利世”，即受人、天两界之利。人即世间众生，天谓诸天。人天意指护持众生获利益。利益即取悦众生及天人。而称人天意为护持利世，佛以此示其摄持教法众生之意。人及天皆为护世助力。常言“众生因业而受生”，天与人二者皆具利益。因欲质令禅定与三明等神通辩才种种变化，天人乃得游乐，称为神游戏耍。此人及天皆为“人天”。加尔行即慈悲施助之义，乃修大利他之基。

Atha vā kinātīti karuṇā. Kidhātu hiṃsāyaṃ ruṇapaccayo. Paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho. Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti vā karuṇā. Karadhātu uṇapaccayo. Atha vā kaṃ vuccati sukhaṃ, taṃ rundhatīti karuṇā. Kaṃsaddūpapada rudhidhātu āvaraṇe yupaccayo. Esā hi paradukkhāpanayanakāmatā lakkhaṇā. Attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibādhatīti attho. Karuṇāya mahākaruṇāya yutto kāruṇiko. Karuṇā assa atthīti vā kāruṇiko, buddho. Taṃ kāruṇitaṃ. Agganti jātipuñña guṇamahattabhāvena sabbasattuttamaṃ seṭṭhabhāvaṃ ajati gacchatīti aggo, buddho. Ajadhātu gatiyaṃ a. Jassa go. Buddho hi asambhinnakhattiyavaṃse jātattā jātivasena ca pūritapāramīpuññattā puññavasena ca aparimitanirupamasīlādi guṇavisesena samannāgatattā guṇavasena ca anantalokadhātūsu sabbasattuttamabhāvaṃ gacchatīti aggo. Nibbānaṃ ajati gacchatīti vā aggo. Atha vā ajeti khepeti kileseti aggo, buddho. Ajadhātu khepane a. Taṃ aggaṃ. Anantañāṇanti gaṇanavasena ca sabhāvavasena ca visayavasena ca antavirahitañāṇaṃ. Kenaci puggalena ñāṇena anantaṃ aparicchinnaṃ, sabbaññutañāṇavantaṃ vā. Natthi antaṃ yassāti anantaṃ, ñāṇaṃ. Sabbañeyyadhammaṃ jānātīti ñāṇaṃ, sabbaññutañāṇaṃ. Anantaṃ ñāṇaṃ yassa soti anantañāṇo, buddho. Buddhassa hi ñāṇaṃ koci manusso vā devo vā brahmā vā ettakanti paricchindituṃ na sakkoti, tasmā anantaṃ aparimāṇaṃ hotīti vuttaṃ hoti.

又曰，慈悲即怜悯。因慈悲故，不忍见苦难，故怜悯他人，防止伤害或纷争。对他人之苦生悲悯，则为慈悲。慈悲亦是一种情感的热络，悲怜感动心。所谓“痛苦”，此为苦因，慈悲即因苦而生悲，遂为怜悯。又曰，慈悲能安抚痛苦，令善人心生震颤，表现慈悲。因慈悲是激起悲之缘起。又谓，慈悲对他者痛苦之不等同自己快乐而不以为快乐，因即此心，慈悲者的快乐为痛苦所动摇熄灭，故曰“快乐被悲所搅动”。慈悲即大悲，具大慈者为慈悲者。尊称佛即慈悲者。慈悲体即基于业力及德行雄厚，众生中之最胜者，即称“最胜者”，即佛。佛生于无量世间之王族，拥有无比的福德及无穷的功德品行，故称为最胜。涅槃称“无生游行”，或称“第一”，即第一切者之意。若无所生，则不堕落烦恼也，不生不灭，即称最胜。无量智慧谓其智慧无尽周遍，不被任何人、天或梵天能够究尽，故称无量无边智慧。

Vuttañhetaṃ sāriputtattheraapadāne –

如是所说者，记于长老沙利弗传记中——

‘‘Sakkā samudde udakaṃ, pametuṃ aḷhakena vā;

『能以沙门之力，持护水中之火；

Natveva tava sabbaññu, ñāṇaṃ sakkā pametave’’ti.

非唯尔为全知，智慧亦能如此。』

Kāruṇikamaggamanantañāṇanti ettha ca karuṇaggahaṇena sammāsambodhiyā mūlaṃ dasseti, mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthaṃ dīpaṅkarapādamūle katābhinīhāro kappasatasahassādhikāni cattāri asaṅkhyeyyāni anupubbena pāramiyo pūretvā anuttaraṃ sammāsambodhiṃ adhigatoti karuṇā sammāsambodhiyā mūlanti. Agganti etena bhagavato aparimitanirupamasīlādiguṇasamaṅgītāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ uttamabhāvaṃ dasseti. Anantañāṇantietena sammāsambodhiṃ dasseti. Sabbaññutañāṇapadaṭṭhānañhi aggamaggañāṇaṃ, aggamaggañāṇapadaṭṭhānañca sabbaññutañāṇaṃ sammāsambodhīti vuccati. Tassa ca sāmatthiyena catupaṭisambhidāñāṇaṃ catuvesārajjañāṇaṃ chaasādhāraṇañāṇāni ca chaabhiññā aṭṭhasu parisāsu akampana ñāṇāni dasabalañāṇāni soḷasañāṇacariyā ca catucattārīsañāṇavatthūni sattasattatiñāṇavatthūni cāti evamādīnaṃ anekesaṃ paññāpabhedānaṃ vasena ñāṇācāraṃ dassetīti. Taṃ buddhaṃ ahaṃ vippasannena cetasā vandāmīti sambandhoti.

此处所称“仁厚之道与无尽智慧”，即借慈悲身行，正觉者示现其根基。如来怀大慈心，于生死浊流之众生生大悲愿，缘此於无数劫中，于迦毗罗卫树下，历次修满四无量功德，证得无上正等正觉。此“慈悲”乃正觉之根本。起首即指世尊以无量无边之无上清净戒行等德，遍满无数世界，显扬无量众生之极妙觉性。所谓“无尽智慧”，示现为无边正觉。全知智慧立基于正道之尽头，正道尽头即智慧之所立；智慧端点即正觉是故，如是称为正觉。因力量与能力，获四种通达智慧、四边境智、六种特殊智、八种神通、十种威力智、十六种智修行、四十三类智慧品及七十七种智慧品诸多智力，藉此展示智慧之行。由如是多分差别之智慧，示显法道之行。是故我心清净而恭敬礼拜此佛。

Ayaṃ panettha saṅkhepayojanā. Narānarasamosaraṇaṃ manussadevānaṃ samaṃ osaraṇaṃ sannipatitaṭṭhānaṃ, dhitattaṃ samāhitacittaṃ, paññāpadīpajutiyā arahattamaggañāṇasaṅkhāta padīpobhāsena karaṇabhūtena vihatandhakāraṃ hanitabba avijjāsaṅkhātamohatamaṃ, atthābhikāmaṃ sattalokassa lokiyalokuttarasaṅkhātapayojanaṃ ativiya icchantaṃ, naradevahitāvahaṃ manussadevānaṃ hitaṃ dhārakaṃ, kāruṇikaṃ sabbasattesu mahākaruṇāya yuttaṃ mahākaruṇavantaṃ vā, aggaṃ jātipuññaguṇamahattabhāvena sabbasattuttamaṃ, ananta ñāṇaṃ gaṇavasena ca sabhāvavasena ca visayavasena ca antavirahitañāṇaṃ, anantaṃ sabbaññutañāṇavantaṃ vā taṃ buddhaṃ ahaṃ vippasannena cetasā vandāmīti.

此处简要归纳为：于茫茫人海中，像庇护众生之所依，仰赖秉持坚固专注之心，凭智慧之灯照耀，了知阿拉汉道理。是彻底消除无明之暗，满足世间与出世间之根本利益。渴望成就，众生福田。此佛为众生之护持者，广施大慈悲，为怀大悲者。具顶妙之出生、功德与庄严，遍满一切众生，乃是无尽智慧之汇聚，智慧无缺，故我心清净而礼敬此佛。

Pannarasamavandanagāthāvaṇṇanā samattā. · 第十五礼敬偈释完毕。

§16

16.

Akhilaguṇanidhāno yo munindopagantvā,

乃至一切功德汇集之处，若有至圣之尊者所至入，则称为世尊。

Vanamisipatanavhaṃ saññatānaṃ niketaṃ;

树林密布、林莽成群的被划定之地，称为森林；

Tahimakusalachedaṃ dhammacakkaṃ pavatto,

在那里初转善法轮，标示善法之显著开始；

Tamatulamabhikantaṃ vandaneyyaṃ namāmi.

我顶礼致敬那等同诸佛、当敬之尊者。

§16

16. Evaṃ pannarasamagāthāya buddhaṃ vanditvā idāni isipatana migadāye dhammacakkapavattanādiguṇehi thomitvā munindaṃ vanditu kāmo akhilaguṇanidhāno tyādigāthamāha. Ayaṃ pana nanamayayagaṇehi racitattā pannarasakkharehi yuttā mālinī gāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘nanamayayayutāyaṃ mālinībhogisīhī’’ti. Tassattho. Yassaṃ paṭipādaṃ bhogisīhi aṭṭhasattayatīhi yuttā ca nanamayayayutā nanagaṇamagaṇa yayagaṇehi yuttā ca ce siyuṃ, ayaṃ gāthā mālinīgāthā nāmāti. Ettha ca bhogisīhīti bhogaisīhīti padacchedo. Bhogasaddo aṭṭhasaṅkhyā vācako. Isisaddo sattasaṅkhyāvācakoti daṭṭhabbo.

16. 以十五句偈赞敬佛陀者，今因在仙人堕处鹿野苑，法轮初转之种种上妙功德，怀着敬意，希愿礼拜这具足一切功德宝藏的圣者，并以六句韵文作结。此系由数种不同音调之韵联合组成，故名为十五韵结韵偈。据经论注记载，称其为「由多变音相互和合的韵律构成的华美韵诗」。细看可知，此偈由结合多音节不同韵调的诗句组成。复言“多变相和谐的韵律盛宴”。“Bhogisīhī”（韵调名）即八音节，“Isi”（另一韵调名）即七音节的称谓。从这种八与七音节韵调相合而成者，称为韵诗。此处“Bhogisīhī”是韵调名，“Isi”也是韵调名；Bhoga表示八（声）节，Isi表示七节韵调。

Tattha akhilaguṇanidhānoti sabbalokiyalokuttara saṅkhātānaṃ sīlasamādhipaññādiguṇasamūhānaṃ patiṭṭhāno. Ettha ca akhilasaddo anavasesavācako. Sabboti attho. Vuttañhi madhuṭīkāyaṃ ‘‘khilasaddo hettha avasesavācako’’ti. Na khilaṃ akhilaṃ. Atha vā na khīyatīti akhilaṃ , sabbaṃ. Napubbakhidhātu khaye lo. Guṇasaddassa vacanattho heṭṭhā vuttoyeva. Akhilāni sabbāni guṇāni akhilaguṇāni, tesaṃ nidhāti tiṭṭhati etthāti akhilaguṇanidhāno, munindo labbhati. Yoti yo yādiso. Munindopagantvāti ettha munindo upagantvāti padacchedo. Munindoti agāriyamuni, anagāriyamuni, sekkhamuni, asekkhamuni, pacceka munivasena pañcannaṃ munīnaṃ indo issaroti attho. Tassa pana vacanattho heṭṭhā vuttoyeva. Akhilaguṇanidhāno yo munindo saññatānaṃ niketaṃ isipatanaavhaṃ vanaṃ upagantvā tahiṃ akusalachedaṃ dhammacakkaṃ pavattoti sambandho.

“具足一切功德宝藏”者，指世间与出世间所共称之由戒、定、慧等功德聚集而成的坚定根基。其中「akhila」为无遗漏遍含之意，也即「sabba」即全体或全部之义。《蜜注》说此处“khila”是无遗漏的义，并非“khila”（坏缺）之意，故此“akhila”即全部、完整之意。非前世断灭之义，而是指一切功德聚集之状态。此偈表达向具足此一切功德宝藏的圣者礼敬与赞叹之情。至于“munindo”（圣者尊称）解说为“大圣”、“无为圣人”，含特殊荣誉意味。该句说“圣者已到此树林”，林即仙人堕处鹿野苑；圣者于此处转轮初显，演说断恶法轮。

Vanamisipatanavhanti vanaṃ isipatanaavhanti padacchedo. Ettha vananti migadāyavanaṃ. Tañhi vivekakāmehi vanitabbaṃ sambhajitabbaṃ etthāti vananti vuccati. Vanadhātu sambhattiyaṃ kvi. Isipatanavhanti isipatananāmikaṃ isīnaṃ patanaṭṭhānattā isipatananti voharitabbaṃ vā, sīlakkhandhādike esanti gavesantīti isi, paccekabuddhādayo. Isadhātu gavesane ipaccayo. Te patanti sannipatanti etthāti isipatanaṃ, vanaṃ. Isisaddūpapadapatadhātu gatiyaṃ yu. Atha vā isīnaṃ patanaṃ isipatanaṃ, vanaṃ. Avhetabbaṃ voharitabbanti avhaṃ. Āpubbavhedhātu avhayane kvi. Saṃyogaparattā ākārassa rassādeso. Isipatananti avhetabbanti isipatanavhaṃ, vanaṃ. Saññatānanti kāyavacīmanosaṃyamantānaṃ sādhūnaṃ. Saṃyamantīti saññatā, paccekabuddhādayo sādhū. Saṃpubbayamudhātu uparame ta. Tesaṃ saññatānaṃ. Niketanti vasanaṭṭhānaṃ, rammaṇaṭṭhānaṃ vā. Nikitati nivasati rammati vā etthāti niketaṃ, vanaṃ. Nipubba kitadhātu nivāse ṇa. Upagantvāti gamitvā. Tahinti tasmiṃ isipatananāmake migadāyavane. Akusalachedanti akusalassa samucchedaṃ. Akusalaṃ chindati samucchindati etena suttenāti akusalachedaṃ, dhammacakka pavattanasuttaṃ. Akusalasaddūpapadachididhātu dvidhākaraṇe ṇa.

“森林仙人堕”是指被称为“仙人堕”的林园。此处“vana”意为鹿野苑树林。其为渴望修行清净之人该尊敬的安住处。名称由“isi”（仙人）与“patana”（下降、止所）等合成。这里的“isi”指求道圣者，如独觉、辟支佛等。以他们聚集于此之地故名。仙人堕即“isipatana”，谓出家仙人们降临的特定住处，特指鹿野苑的森林。因“isi”具戒之意，而这些地方为持戒修行者寻找安住之所。此地亦为游方圣者所集聚的修行林园。此地转法轮，是断除恶法烦恼、开始善法之缘起处。

Dhammacakkanti dhammacakkapavattanasuttaṃ. Ettha hi cakkasaddo sampattiyaṃ, lakkhaṇe, rathaṅge, iriyāpathe, dāne, ratana dhammakhuracakkādīsu ca dissati. Cattārimāni bhikkhave cakkāni, yehi samannāgatānaṃ devamanussānantiādīsu hi sampattiyaṃ dissati. Pādatalesu cakkāni jātānīti ettha lakkhaṇe. Cakkaṃva vahato padanti ettha rathaṅge. Catucakkaṃ navadvāranti ettha iriyāpathe. Dadaṃ bhuñja mā ca pamādo cakkaṃ vattaya sabbapāṇīnanti ettha dāne. Dibbacakkaratanaṃ pāturahosīti ettha ratanacakke. Mayā pavattitaṃ cakkanti ettha dhammacakke. Icchāhatassa posassa cakkaṃ bhamati matthaketi ettha khuracakke. Khurapariyantena cakkenāti ettha paharaṇacakke. Asanivicakkanti ettha asanimaṇḍale. Idha panāyaṃ dhammacakke daṭṭhabbo. Tañhi satipaṭṭhānādidhammaṃ cakketi pavattetīti dhammacakkanti vuccati. Ariyasaccādidhammaṃ vā cakketi pavattetīti cakkanti. Atha vā dhammato anapetattā dhammañca taṃ āṇācakkañcāti dhammacakkaṃ. Dhammena ñāyena cakkanti dhammacakkaṃ, tena vuttaṃ paṭisambhidāyaṃ ‘‘dhammacakkanti kenaṭṭhena dhammacakkaṃ. Dhammañca pavatteti cakkañcāti dhammacakkaṃ, cakkañca pavatteti dhammañcāti dhammacakkaṃ, dhammena pavattetīti dhammacakkaṃ, dhammacariyāya pavattetīti dhammacakkaṃ, dhamme ṭhito pavattetīti dhammacakka’’ntiādi. Api ca dhammacakkanti paṭivedhañāṇampi desanāñāṇampi. Tattha paṭivedhañāṇaṃ nāma yena ñāṇena bodhipallaṅke nisinno cattāri saccāni soḷasahākārehi saṭṭhinayasahassehi paṭivijjhi. Desanāñāṇaṃ nāma yena ñāṇena tiparivaṭṭaṃ dvādasākāraṃ dhammacakkaṃ pavattesi. Ubhayampetaṃ dasabalassa ure jātañāṇameva. Tesu pana dhammadesanāñāṇaṃ adhippetaṃ. Suttaṃ pana ṭhānūpacārena dhammacakkanti vuccati. Pavattoti pañcavaggiyānaṃ bhikkhūnaṃ dveme bhikkhave antā pabbajitena na sevitabbātiādinā adesayi.

法轮即是法轮转动的经。这里轮字，依其现象、特征、车轮的轮轴、行路的路径、施舍的功德、宝轮等见义。四种轮子，诸比库！它们具备的功用，显现于诸天人和人中等。足底的轮子，即其特征。车轮带动的轮子，即其轮轴。四轮九门的轮子，即行路所依。口中受与施舍的轮子，即赐予一切众生的轮子。天轮宝轮，即宝轮。吾所转动的轮子，即法轮。心欲疾风般转动的轮子，即马蹄轮。马周围的轮子，即兵器轮。座环绕的轮子，即座坛。此乃此法轮当中应观。所转轮即从念处开始，依此法轮而转动，故谓法轮。或谓圣谛诸法轮也。又或谓依法而无碍转动，故称法轮。依法理转动轮，即法轮。此说已于论书有记：“何以为法轮？依法转轮；轮转法；依法转动；法行轮动”之类。且法轮亦为断知智和布施智之名。所说断知智者，即宿地菩提座上，观四圣谛十六缘，共六千余次的慧识。所说布施智者，即以十二缘环绕转动法轮。二者皆属智慧之大力。其中心为布施智。经文中以佛法立论本位，谓之法轮转动。转动之意者，为五众比库所训，若非比库出家，不应乱用此说。

Tamatulamabhikantanti taṃ atulaṃ abhikantanti padacchedo. Ettha tanti munindaṃ. Atulanti sīlādīhi guṇehi kenaci asadisaṃ. Natthi tulo sadiso puggalo etassāti atulo, munindo. Tassa hi aparimāṇāsu loka dhātūsu sīlādīhi guṇehi sadiso puggalo natthi. Asadisehi buddhehi samoti attho. Abhikantanti sabbadevamanussehi ativiya kantaṃ kamanīyaṃ sarīravaṇṇavantaṃ. Atirekaṃ tusitabbasarīravaṇṇasampannaṃ vā. Abhikkantavaṇṇanti hi vattabbe chandānurakkhaṇatthaṃ kakāralopañca vaṇṇapadalopaṃ katvā vuttasandhivasena abhikantanti vuttaṃ. Uttarapadalopa vasena vā. Munindassa pana sarīravaṇṇaṃ sabbadevamanussehi ativiya atirekaṃ vā kamiyati tosiyatīti abhikantanti vuccati. Abhipubbakamudhātu icchākantīsu ta. Abhikantaṃ vaṇṇaṃ sarīravaṇṇaṃ yassa soti abhikanto, munindo. Tassa hi dvattiṃsamahāpurisalakkhaṇehi ca asītyānubyañjana lakkhaṇehi ca chabbaṇṇaraṃsīhi ca suvaṇṇavaṇṇena ca samannā gatattā sarīrasobhaggappattito sabbadevamanussehi ativiya kamanīyo tuṭṭho sarīravaṇṇo atthīti abhikantanti thometi. Taṃ abhikantaṃ. Vandaneyyanti devamanussānaṃ vandanārahaṃ. Tehi vanditabbaṃ vā, vandiyate thomiyate vā vandanaṃ. Bhāvasādhanoyaṃ. Vandadhātu vadidhātu vā abhivādanathutīsu yu. Taṃ arahatīti vandaneyyo, munindo. Vandapadaṃ arahatitaddhite ṇeyyo.

无等者即无比无敌也。此谓尊者大圣。无敌者谓性德品行无等，以某种善德无比无敌也。世界无量，无有与之相等者，故谓无敌大圣。身形体色无比众生中最为可爱，无比悦目者是也。此“无敌”一词，乃因诸天人极为欣爱、赞美其身体色相，乃称为无敌。上文所说护念五欲与净除五不善，属于形容其所持无上的身体光彩与威仪，故称无敌。对尊者身体色相表现出二十三大圣人相及十八种次相，遍身光彩灿烂、犹如金色般发光，称无敌光彩鲜明体色。能使诸天人民愉悦，甚为可爱，喜悦不已，故谓无敌。此无敌谓之珍宝，赞叹无数。此为赞尊者的敬称。尊者身体颜色，实为诸天人最敬爱、极为可爱，称为无敌。

Atha vā devamanussehi vanditabbaṃ thomitabbanti vā vandaneyyo, munindo. So hi ādimajjhapariyosāna guṇehi samannāgatattā sabbadevamanussānaṃ vandanāraho tehi vā vanditabbo hoti. Tattha ca ādiguṇaṃ nāma karuṇānidānaṃ sīlaṃ pāṇātipātādiviratippavattito. Majjha guṇaṃ nāma samādhi jhānattayayogato. Pariyosānaguṇaṃ nāma paññā tato uttari karaṇīyābhāvatoti visesena bhagavato vandaneyyanti thometi. Ahaṃ tīhi dvārehi namāmi vandāmīti sambandho.

由此可知，大圣受天人敬礼，且应当敬礼或赞叹。因其具备初中后三种品质，居诸天人中为最，敬礼理应属于他们。所谓初德乃慈悲根据，戒德不杀生等制止之法。中德乃禅定与禅那等。后德乃智慧，因为智慧超胜，故专称大圣真谛三德，以此因缘对佛敬礼赞叹。吾等以三门顶礼大圣，表达敬意与奉献。

Ayaṃ panettha saṅkhepayojanā. Akhilanidhāno sabba lokiyalokuttarasaṅkhātānaṃ sīlasamādhipaññādiguṇa samūhānaṃ patiṭṭhāno yo yādiso munindo pañcannaṃ munīnaṃ indo issaro bhagavā, saññatānaṃ kāyavacīmanosaṃya mantānaṃ sādhūnaṃ, niketaṃ vasanaṭṭhānaṃ rammaṇaṭṭhānaṃ vā, isipatanavhaṃ isipatananāmikaṃ isipatananti voharitabbaṃ vā, vanaṃ migadāyavanaṃ, upagantvā gamitvā tahiṃ tasmiṃ isipatananāmake migadāya vane, akusalassa samucchedaṃ, dhammacakkaṃ dhammacakkappavattanasuttaṃ, pavatto pañcavaggiyānaṃ bhikkhūnaṃ adesayi, atulaṃ sīlādīhi guṇehi kenaci asadisaṃ, abhikantaṃ sabbadevamanussehi ativiya kantaṃ kamanīyaṃ tuṭṭhi sarīravaṇṇavantaṃ, vandaneyyaṃ deva manussānaṃ vandanārahaṃ tehi vā vanditabbaṃ, taṃ munindaṃ ahaṃ tīhi dvārehi namāmi vandāmīti.

此处为简要结论。此乃诸天人、人间等世间内外，善戒、禅定、智慧三种美德众多集合的安住之所。尊者大圣为五大圣中之尊、诸圣之王、诸神之首，是身心言语幸福安稳之所，圣人与人间共同安住的乐所。仙人堕处、鹿野苑等场所应当宣说。走至那里，此名为仙人堕处鹿野苑。斩断恶法，转说法轮法转动经，由五众比库宣说。其德性无敌，具足善德，极为可爱，令人满意，具足身光彩，令诸天人与众生敬礼且应当敬礼。吾对尊者于三门顶礼拜，恭敬奉献。

Soḷasamavandanagāthāvaṇṇanā samattā. · 第十六礼敬偈释完毕。

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17.

Suciparivāritaṃ surucirappabhāhi rattaṃ,

被净洁围绕，盛满光辉鲜丽如紫红宝石般光彩，

Sirivisarālayaṃ gupitamindriyehupetaṃ;

尊贵富丽，隐蔽于具感官的身内；

Ravisasimaṇḍalappabhutilakkhaṇopacittaṃ,

此云曜光普照之境界特质所标示，

Suranarapūjitaṃ sugatamādaraṃ namāmi.

受天人礼敬，敬礼已往善逝者吾今顶礼。

§17

17. Evaṃ soḷasamagāthāya munindaṃ vanditvā idāni suciparivāritantyādīhi sattahi guṇehi thomitvā vanditukāmo suciparivāritantyādigāthamāha. Ayaṃ pana na jabhajaragaṇehi ca ekagarunā ca racitattā soḷasakkharehi yuttāvāṇinīgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘najabhajarā yadā bhavati vāṇinī gayuttā’’ti. Tassattho. Yassaṃ paṭipādaṃ najabhajarā nagaṇa jagaṇa bhagaṇa jagaṇa ragaṇā yadā gayuttā pādantagarunā saṃyogā ce siyuṃ, tadā sā vuttā vāṇinī vāṇinīgāthā nāma bhavatīti.

第十七：以此十六偈敬礼尊者圣人，继而以纯净环绕等七种品质概述恭敬之意，欲敬礼者因纯净环绕等偈而诵说。此非战斗群类之作，而由具柔和音律之人所作，宜视为十六字调且韵合。经典云：“非战斗者时，当音律协调。”此谓：当实践非战斗法，即军队、族众、部落、诸群与众协调互联，接踵相续者，即称为韵律偈调。

Tattha suciparivāritanti rāgādimalavisuddhāhi ariyasāvakādiparisāhi parikkhāritaṃ kilesamalavisuddhaṃ parikkhāravantaṃ vā. Rāgādimalehi sucati sujjhatīti suci, parisā. Sucadhātu soceyye i. Parisamantato ariyabhikkhuādīhi deva manussehi vāriyati parikkhariyatīti parivāro, sugato. Paripubbavaradhātu āvaraṇe parikkhāre vā ṇa. Sucīhi parisāhi parivārito suciparivārito, sugato. Tatiya tappurisasamāsoyaṃ. Bhagavato hi sadā rāgādimala visuddhehi ariyabhikkhuādīhi catūhi parisāhi aṭṭhahi parisāhi vā parivārito hotīti adhippāyo. Atha vā suciparisuddhaṃ parivāritaṃ yassa soti suciparivārito, sugato. Surucirappabhāhīti suṭṭhu kantitasarīranikkhanta byāmamattaraṃsīhi karaṇabhūtehi suṭṭhu ruciyati kamiyati tusiyatīti surucirā, raṃsi. Supubba rucadhātu rocane iro. Pakārena bhāti dibbatīti pabhā, raṃsi. Papubba bhādhātu dibbane kvi. Surucirā ca sā pabhā cāti surucirappabhā, tāhi surucirappabhāhi. Rattanti niccaṃ rañjitabbakāyaṃ. Rañjiyatīti ratto, kāyo. Ranjadhātu rāge ta. Ratto kāyo yassa soti ratto, sugato. Uttarapadalopasamā soyaṃ. Rūpassa bhavo rūpaṃ viya, taṃ rattaṃ. Bhagavato hi sarīrato niccaṃ nikkhantehi byāmamattaraṃsīhi rañjitabbo rūpakāyo atthīti vuttaṃ hoti.

此处“纯净环绕”指无贪等染污清净者，乃圣弟子等诸众所环绕，有染污清净之环绕体也。因以贪等染污得清净故称纯净，诸众指有圣比库等环绕，或天人世人环绕，谓周围护持者。纯净者即环绕者，尊者即如来，称谓之语。又土著群体谓此也。世尊恒被无贪等染污清净之圣弟子等四众，或八众环绕，此为说义。又名纯净环绕者者，谓被环绕者如世尊者。亮丽普照曰：由身内所安之须弥色素化合物，能悦人眼，欢心喜爱，故称亮丽。初发光焰曰“光”，由其光华发出而称光，为光明也。由光及耀称亮丽普照；此光芒常染色不灭故名普照常存。染色体即由爱染故而染色，故曰染色体。世尊身之色常由细微色素所染，永应染之，故云。

Sirivisarālayanti paññāpuññasaṅkhātalakkhisamūhānaṃ patiṭṭhānaṃ. Ettha ca sirīti paññāpuññānametaṃ adhivacanaṃ. Atha vā puññanibbattā sarīrasobhaggādisampatti. Sā hi katapuññe siyati nissayati, katapuññehi vā siyati nissiyatīti sirīti vuccati, paññāpuññaṃ, issariyaṃ vā. Sarīrasobhaggādi sampatti vā labbhati. Vuttañhi vimānavatthuaṭṭhakathādīsu ‘‘sirīti buddhipuññānaṃ adhivacananti ca. Sirīti issariyanti ca sirīti rūpakāyasampattī’’ti ca. Sidhātu sevāyaṃ, rapaccayo ca, itthiliṅgajotakaīpaccayo ca. Sirīti hi dīghavasena vattabbe gāthābandhattā chandānurakkhaṇatthaṃ rassavasena vuttaṃ. Visarālayanti visaraālayanti padacchedo. Visaroti samūho. Visanti pavisanti avayavā yasmiṃ samūheti visaro, samūho. Visadhātu pavesane arapaccayo. Atha vā visaranti samosaranti avayavā yasminti visaro. Vipubba saradhātu samosaraṇe a. Potthakesu pana visayāla yanti yakārena pāṭho dissati. Na so yujjati. Kasmā, visarasaddasseva samūhavācakattā. Vuttañhi abhidhānappa dīpikāyaṃ –

“尊盛”者，谓智慧与功德所成组相之立场。此处“尊”即智慧与功德之名。或谓功德所作之身丽等资具。若为何等功德，赖于、依止何功德者，则谓此即“尊”，即智慧与功德，恒常超胜者也。亦谓智慧功德即权势。身丽资具等荣庆获得。经典如飞阁注疏等言：“尊即智慧与功德之名称，尊亦谓权势，亦谓身丽资具。”依此说，提供助缘以成就，有类似女性灯光等助缘。尊字于诗歌歌咏常用，保守韵律音节。阐析时“尊”拆解为“众合”。“众合”者，即众部聚合体。合者，谓诸部成员之群体曰众。入部聚合所依助缘。或谓众成群体、集合者。调谐众之发声，作正称呼。经典辞书于“尊”词义阐述曰——

‘‘Samūho gaṇasaṅghātā,

“众合者，团聚相集。”

Samudāyo ca sañcayo;

「集起」亦为积聚之意。

Sandoho nivaho ogho,

「凝和」指合成不散之结聚；「流注」者如水流波涛。

Visaro nikaro cayo’’tyādi.

「消散」、「断绝」等汇聚成积累，诸此诸般，构成一切积聚。

Ālayanti patiṭṭhānaṃ. Ālayanti patiṭṭhanti etthāti ālayo, sugato. Āpubba lidhātu alliyane ṇa. Sirīnaṃ paññāsaṅkhātalakkhīnaṃ visaro samūho sirīvisaro, tesaṃ ālayo sirīvisarālayo, sugato. Taṃ sirivisarālayaṃ. Gupitamindriyehupetanti gopitabbehi saṃvaritabbehi cakkhādīhi chahi indriyehi upetaṃ samupetaṃ samannāgataṃ. Gupiyanti rakkhiyantīti gupitāni. Gupadhātu rakkhane ta. Idanti sahajātadhamme issariyaṃ karontīti indriyāni. Ididhātu paramissariye iyo. Gupitāni indriyāni gupitamindriyāni , cakkhādiindriyāni labbhanti. Tehi. Upeti sampajjatīti upeto, sugato. Upapubba idhātu gatiyaṃ ta, taṃ upetaṃ. Kiñcāpi buddhato aññehi ariyasāvakādīhi puggalehi cakkhādiindriyāni rakkhitāni. Buddhoyeva pana bodhipallaṅke saha vāsanāya sabba kilesānaṃ arahattamaggena viddhaṃsitattā visiṭṭhena cakkhādi indriyaṃ rakkhito hotīti tassa gupitamindriyehupetanti thometi.

此处意为根本依止、根本所在，即「所依」之意。菩萨称为「根本」者，为诸宝之所依。因众多聚集而得此依止；如珍宝之汇聚所依，称之为宝藏。此藏则为受六根所摄护，意指根门收摄、具足完备，故名「宝藏」。是指觉者所护之根门与五根。根门藏护，犹如守护之意。根门藏护即为根之本性，自然生成而具其威力，谓之根门。此由根门透过诸觉者及圣弟子所护，诸根门得以周全保护。尤其觉者在觉悟之时，因断除一切烦恼，根门得到无上守护，此为所谓根门的藏护，是觉者独具之殊胜状态。

Ravisasimaṇḍalappabhutilakkhaṇopacittanti sūriyamaṇḍala candamaṇḍalādīhi pādacakkalakkhaṇehi abhivicitrapādaṃ. Upasaddo cettha bhusaṭṭhavācako. Abhivicitraṃ sūriyamaṇḍala candamaṇḍalādiṃ pādacakkalakkhaṇavantaṃ vā. Ettha ca ravīti sūriyo, so hi ravati sīghaṃ gacchatīti ravīti vuccati. Rudhātu gatiyaṃ ṇi. Vuttañhi pātheyyaṭṭhakathāyaṃ ‘‘cando ujukaṃ saṇikaṃ gacchati, sūriyassa pana ujukaṃ gamanaṃ sīgha’’nti. Ṇvādi moggallāne pana ‘‘rusadde i. O avādeso. Ravati gajjatīti ravi. Ādicco’’ti vuttaṃ. Abhidhāna ṭīkāyañca ‘‘ravanti etena sattā pabhāvitattāti ravī’’ti vuttaṃ. Sasīti cando. So hi sasati tiṇena pāṇati jīvatīti saso, sasapaṇḍito. Sasadhātu pāṇe a. Sasarūpalakkhaṇamettha atthīti sasīti vuccati. Atīte hi sasarājā brāhmaṇavesena āgantvā yācakassa sakkarañño aṅgārarāsimhi laṅghitvā jīvitaṃ pariccajitvā kāyaṃ adāsi. Atha pana sakko rājā tassa sasapaṇḍitassa jīvitapariccajitassa jīvitadānaguṇo sakalakappaṃ pākaṭo hotūti pabbataṃ pīḷetvā pabbatarasaṃ ādāya candamaṇḍale sasarūpalakkhaṇaṃ likhitvā ṭhapesi. Tasmā cando sasīti lokehi vohariyati. Tassa pana vitthāro sasapaṇḍitajātake passitvā gahetabbo.

所谓日轮月轮等呈现于足迹上的神妙光纹，称作光饰足迹。此处「光饰」指足迹上与日轮月轮相似的装饰纹理。此「光」指日轮，因日轮快速移动故称「光行」。经中云日光直速前行，故号日轮。摩诃迦叶曾论：「光照现象为光。」释义书亦云：「光照万物，谓之日光。」月光为「光」，因其用草饲养生而得名。过去有名为光师的婆罗门，曾受王礼敬，舍弃生身，以馈赠自己的生命为供养。萨咖天帝为其写下月亮所具之光纹，置于山上。这月轮因此得名为「光」。由此「月亮」及此类足迹饰纹得以广传流布。其故事详见光师缘起。

Atha vā sasati hiṃsati uṇhaguṇanti sasīti vuccati. Sasudhātu hiṃsāyaṃ īpaccayo. Maṇḍiyati vibhūsiyati paricchedakaraṇavasenāti maṇḍalaṃ. Maṇḍadhātu maḍidhātu vā vibhūsane alo. Atha vā maṇḍaṃ vibhūsanaṃ parisamantato lāti gaṇhātīti maṇḍalaṃ. Maṇḍasaddūpapada lādhātu gahaṇe kvi. Ravino maṇḍalaṃ ravimaṇḍalaṃ, sasino maṇḍalaṃ sasimaṇḍalaṃ, ravimaṇḍalañca sasimaṇḍalañca ravisasimaṇḍalaṃ, maṇḍalasaddo ravisaddepi yojetabbo. Maṇḍalasaddassa dvandapadato suyyamānattā. Pabhutītiādi. So hi ādyatthavācako abyayanipāto. Ravisasimaṇḍalaṃ pabhutiādi yassāti ravisasimaṇḍalappabhuti, pādacakkalakkhaṇaṃ labbhati. Lakkhiyati lakkhitabbaṃ etenāti lakkhaṇaṃ, pādappa vattacakkalakkhaṇaṃ, ravisasimaṇḍalappabhuti ca taṃ lakkhaṇañcāti ravisasimaṇḍalappabhutilakkhaṇaṃ, tena upacittaṃ ativicitraṃ pādaṃ yassa soti ravisasimaṇḍalappabhutilakkhaṇopa citto, sugato. Atha vā upacittaṃ ativicitraṃ ravisasi maṇḍalappabhutilakkhaṇaṃ pādacakkalakkhaṇaṃ assāti tathā, sugato. Taṃ.

或者因照耀而伤害及产生热气，因此称为「光」。此「光」的根本是伤害——指猛火加热。圆形饰物即为装饰物。圆形亦可称装饰物，为周围成列之带状物。圆形音响之缘起在此，音响与日光音响相应结合。圆形声响之双重组合中，音响之韵律成就。初始义指不变之词尾助词。由此，光饰足迹乃取日光之光辉，得其装饰纹理所成。此装饰纹理应当识别并认识，即须当断定此为其纹理。此纹理为足迹上之足迹光纹，亦为光饰足迹纹理。佛陀因此称之为光饰足迹之纹饰。此即是。

Suranarapūjitanti devamanussehi pūjitabbaṃ. Suranti issariya kīḷādīhi dibbantīti surā, devā. Suradhātu dibbane a. Atha vā surati isati devissariyaṃ pāpuṇāti virocati cāti surā, devā. Suradhātu issariyadittīsu a. Sundarā rāvācā etesanti vā surā, devā. Khandhasantānaṃ sakakammaṃ vā naranti niyantīti narā, manussā. Naradhātu nayane a. Surā ca narā ca suranarā, tehi pūjitabboti suranara pūjito, sugato. Taṃ. Sugatanti buddhaṃ. So hi sobhanaṃ gataṃ gamanaṃ etassāti sugatoti vuccati. Bhagavato hi veneyyajanūpasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ. Tathā lakkhaṇānubyañjanappaṭi maṇḍitarūpakāyatāya dutavilambitakhalitānukaḍḍhananippiḷinukkuṭika kuṭilākuṭilatādi dosarahita mavahasita rājahaṃsausabha vāraṇa migarājagamanaṃ kāyagamanaṃ. Ñāṇagamanañca vipula nimmala karuṇā sati vīriyādi guṇavisesa sahita abhinīhārato yāva mahābodhi anavajjatāya sobhanamevāti.

所谓天人和人众所应敬拜者，称为天众。天众乃天神及人类，由于天帝的游戏戏耍而得名天众，是天界的众生。又因天众盛满天帝威德而称为天众。或者说天众因具备天帝威力而受尊敬，为光辉显现而称为天众。天界是威德之域。美丽善辩者称为天众。聚集诸蕴所生的和谐功用而称做人众，为人类。人界是眼根。天众与人众合为天人，人众是应受尊敬的天人，此即是佛陀所尊敬的。此佛陀即称为如来者，谓其光明美好善行之所到之处。世尊以其广泛利乐众生、具足多种特征、具文饰的身相，不含杂秽，自在如国王出行般庄严移动。其行走智慧广大清净，携带慈悲念力及精进等诸功德，修持无瑕之大觉道，光明甚为辉煌。

Atha vā sayambhūñāṇena sakalampi lokaṃ pariññābhi samayavasena parijānanto ñāṇena sammā gato avagatoti sugato, tathā lokasamudayaṃ pahānātisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato avagatoti sugato, lokanirodhaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato avagatoti sugato, lokanirodhagāminippaṭipadaṃ bhāvanābhi samayavasena sammā gato paṭipannoti sugato, sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugatotiādinā nayena ayamattho vibhāvetabbo. Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ nibbānameva vā gato adhigatoti sugato. Yasmā vā bhūtaṃ tacchaṃ atthasaṃhitaṃ veneyyānaṃ yathārahaṃ yuttameva ca dhammaṃ bhāsati, tasmā sammā gadatīti sugato dakārassa takāraṃ katvā. Iti sobhana gamanatādīhi sugato, taṃ sugataṃ. Ādaranti sakkaccaṃ, ādaranaṃ ādaro. Āpubba daradhātu ādare ṇa. Taṃ ādaraṃ. Namāmīti ahaṃ vandāmīti atthoti.

又或谓于自觉无上的智慧中，能彻见一切世间现象的真相，适时知晓而正觉成就者，称为如来。又以其能适时了知世间的生成现象并放弃，能证得无生法故，称为如来。又以其能依修观断烦恼，达成世道灭尽，证得涅槃，称为如来。由闻思修，即正觉道处而行住坐卧，随其所行净除烦恼，称为如来。若浊染烦恼由不得复生，此亦称为如来。以上义理为如来所展。或谓已到达殊胜圣地、证得正觉及涅槃，称为如来。因说法实相为合适真理，如实说法故得名如来。世尊以自身庄严远行等具足功德，因此称为如来。对世尊生起尊敬心即是敬意。敬即尊敬。初敬即最初的尊敬。此敬意含义即我礼敬之意。

Ayaṃ panettha saṅkhepayojanā. Suciparivāritaṃ rāgādimala visuddhāhi ariyasāvakādiparisāhi parikkhāritaṃ kilesamalavisuddhaṃ parikkhāravantaṃ vā, surucirappabhāhi suṭṭhu kantita sarīranikkhantabyāmamattaraṃsīhi karaṇabhūtehi, rattaṃ niccaṃ rañjitabbakāyaṃ, sirivisarālayaṃ paññāpuññasaṅkhātalakkhisa mūhānaṃ patiṭṭhānaṃ, gupitamindriyehi gupitabbehi saṃvaritabbehi chahi cakkhādiindriyehi, upetaṃ samupetaṃ samannāgataṃ, ravisasimaṇḍalappabhutilakkhaṇopacittaṃ sūriyamaṇḍalacandamaṇḍalādīhi pādacakkalakkhaṇehi abhivicitrapādaṃ, abhivicitraṃ sūriya maṇḍalacandamaṇḍalādiṃ pādacakkalakkhaṇavantaṃ vā, suranarapūjitaṃ devamanussehi pūjitabbaṃ, sugataṃ buddhaṃ ādaraṃ sakkaccaṃ ahaṃ namāmi vandāmīti.

此处是对义理的简要归结。纯净如故除去贪欲等污垢的圣弟子众集，围绕庄严明净的佛身，体态端庄轻盈，身色恰当带有微红。体内蕴涵智慧和功德的标记，为愚痴众生所护持。以六根被护持、不失守、不乱用，六根健全周全，周围散发出日光月光如日轮、月轮等光辉，足部有光芒闪耀的标记，足迹光彩鲜明，为天人及人众所敬礼，佛的庄严令我至心敬礼顶礼。

Sattarasamavandanagāthāvaṇṇanā samattā. · 第十七礼敬偈释完毕。

§18

18.

Maggoḷumpena muhapaṭighāsādiullolavīciṃ,

道路轭骡子吼声及冲击波动，

Saṃsāroghaṃ tari tamabhayaṃ pārapattaṃ pajānaṃ;

轮回病痛突破黑暗恐惧抵岸，

Tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ,

痛苦累积难逃，聚合为一处，庄严所依，

Puññakkhettaṃ paramasukhadaṃ dhammarājaṃ namāmi.

我敬礼福田极为安乐的法王。

§18

18. Evaṃ sattarasamagāthāya sugataṃ vanditvā idāni saṃsāroghaṃ taritādīhi navahi guṇehi thomitvā vanditukāmo maggoḷumpenatyādigāthamāha. Ayaṃ pana ma bha na ta ta gaṇehi ca garudvayena ca racitattā sattarasakkharehi yuttā mandakkantāgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘mandakkantā ma bha na tata gā go yugutvassa kehī’’ti. Tassā panāyamattho. Yassaṃ paṭipādaṃ yugutvassakehi catu cha sattayatīhi ma bha na ta ta gā magaṇa bhagaṇa nagaṇa tagaṇa tagaṇa garū ca go garu ca ce yuttā, mandakkantāgāthānāmāti. Yugutvassakehīti ettha ca yugasaddassa maggaphalacatubbidhapurisayugaḷavācakattā yugasaddo catusaṅkhyāvācako, utūnaṃ hemantasisira vassanta gimha vassāna sarada utuvasena chabbidhattā utusaddo chasaṅkhyāvācako. Assasaddo sattasaṅkhyāvācakoti veditabbo . Chappaccayaṭīkādīsu hi ‘‘assasaddassa sattasaṅkhyāvācakabhāvo vutto’’ti.

18. 以十七句偈赞叹如来之后，如今请汝等渡过轮回之难，已具备九种美德，愿以此赞颂。须知此偈为浑厚粗犷的颂诗，由魔龙及大恶鸟二者合作编写，合共十七字，称为『粗厚浑厚偈』，此事当当见证。正如教诲所言：『粗厚浑厚者，是诸浑厚之诗意也』。所谓『粗厚浑厚偈』含义为：由能俱备四十七种恰当声音组合的诗群，而这些组合法中，字数四、季节四、声音数六十、天气数六种，称为『季节韵』；吹气声为七百声，昭示组合法为七百声者。以上可见，这『粗厚浑厚偈』正是出于此理。经论释文如《六因果讲》，亦称『吹气音为七百声』。

Tattha pana yo dhammarājā muhapaṭighāsādiullolavīciṃ saṃsāroghaṃ maggoḷumpena tari, abhayaṃ pārapattaṃ pajānaṃ tāṇaṃ leṇaṃ asamasaraṇaṃ ekatitthaṃ patiṭṭhaṃ puññakkhettaṃ paramasukhadaṃ taṃ dhammarājaṃ ahaṃ namāmīti sambandho. Etissaṃ pana atthakkamena vaṇṇayissāmi. Muhapaṭighāsādi ullolavīcinti mohadosataṇhādisaṅkhātaṃ mahātaraṅga khuddaūmikaṃ. Muyhanti etena sampayuttadhammā, sayaṃ vā muyhati, muyhanamattamevetanti muho, moho. Muhadhātu vekhitte ṇa. Paṭihaññanti sampayuttadhammā, sayaṃ vā paṭihaññati paṭihaññanamattamevetanti paṭigho, doso. Paṭipubba hanadhātu hiṃsāgatīsu a. Hanassa gho. Asanaṃ icchanaṃ āsā, isati icchatīti vā āsā, taṇhā. Isudhātu icchāyaṃ a. Issa ā. Muho ca paṭigho ca āsā ca muhapaṭighāsā, te ādi yesanteti muhapaṭighāsādi, lobhādikilesā labbhanti. Ettha ca ādisaddena māna diṭṭhi vicikicchā thina uddhacca ahirika anottappakilese ca akusalacittuppāde ca saṅgaṇhāti. Uddhaṃ udakaṃ lolati ākuletīti ullolo, mahātaraṅgo. Upubbalola dhātu ummādane ṇa. Tīraṃ ulati gacchatīti vā ullolo. Uladhātu gatiyaṃ olapaccayo. Vimhayaṃ vicittaṃ cinotīti vīci, khuddakaūmi. Vipubba cidhātu caye kvi. Ullolo ca vīci ca ullolavīci. Kesuci potthakesu ca kullolavīcintipāṭho dissati. Na so yujjati, kasmā, kullasaddassa uḷumpatthavācakattā. Ullolasaddoyeva hi mahātaraṅgattha vācako hotīti. Vuttañhi abhidhānappadīpikāyaṃ ‘‘ullolo tu ca kallolo, mahāvīcisu kathyate’’ti.

凡称法王能以翻越忧苦之流——魔流——可知，彼为无畏、越彼岸入彼岸者、解脱者。是故，我敬此福田，祈愿得至极乐。以下将详细阐释之。所谓魔流指因无明贪痴等烦恼而起的大波浪，恰似细波与大波混淆若狂。痴者乃无明，怒者乃敌视，对治者谓戒，贪者即渴爱，此三合而为魔流。此魔流乃由自心不净所生，因心痴、贪、怒三毒加剧，其生成极大波浪的意象。恨与痴及渴爱混生，生心乱动，极如波涛汹涌。有时彼波浪似水波横冲，为波流之大流。此处亦即由内心烦恼拨弄作祟之意。教典有例称『扑击扰乱』，即喻烦恼如同狂风暴雨。亦譬于暴风雨搅乱浪涛，诸烦恼恶性由此产生。由此诠释现世轮回难以越脱之因，即魔流之波猛而不可测，凡夫烦恼生死流，与波涛无异。

Mūlapaṇṇāsaṭṭhakathāyañca ‘‘kullo nāma taraṇatthāya kalāpaṃ katvā bandho. Pattharitvā baddhā pana padaracāṭi ādayo uḷumpo’’ti vutto. Muhapaṭighāsādieva ullolavīci. Sā asmiṃ saṃsāroghe atthīti muhapaṭighāsādiullolavīci. Samāsantataddhitāyaṃ. Pītisukhaṃ, mahāsannaṃ, rattidivantyādīsu viya. Evaṃ panettha vacanattho kātabbo. Pīti ca sukhañca pītisukhaṃ, taṃ assa jhānassa atthi, tasmiṃ vā vijjatīti pītisukhaṃ, jhānaṃ. Mahantaṃ āsanaṃ mahāsanaṃ, tassa bhāvo mahāsannaṃ. Ratti ca divā ca rattidivaṃ. Rattidivaṃ kataṃ rattidivanti. Atha vā ullolavīci viya muhapaṭighāsādi ullolavīci, saṃsāroghaṃ labbhati. Upamā bahubbīhisamāsoyaṃ. Yathā pana mahāsamudde bhāyitabbā mahātaraṅgaūmivegādayo ca saṃsumāra timi tipiṅgalādi macchamakārādayo ca okiṇṇā honti, evaṃ mohādikilesā ca akusalacittuppādā ca tehi nibbattā bhayānakā bahū jātijarābyādhimaraṇadukkhādayo ca khandhādayo ca okiṇṇā hontīti vuttaṃ hoti. Saṃsāroghanti saṃsārasaṅkhātaṃ oghaṃ samuddajalappavāhaṃ. Saṃpunappunaṃ abbocchinnaṃ vā sarati gacchati pavattatīti saṃsāro. Saṃpubbasaradhātu gatiyaṃ ṇa. Khandhadhātuāyata nānaṃ abbocchinnaṃ pavattatīti attho. Tena vuttaṃ aṭṭhakathāsu –

《根本五十六注》云：『摇晃波浪（kullo）乃作用于流之波峰，束缚波浪，使其波形曲折为乌隆波（ulumpo）』。故『粗厚浑厚等词』乃指魔流波浪。此为本轮回说义也。此中『喜乐』意指禅中之喜，幸福感。喜乐为禅之妙德。大座为禅定坐具，意即定中安乐。日夜即昼夜。昼夜轮转故称。因而若依『粗厚浑厚』译即魔流之波浪。如同大海波涛汹涌，鱼类被浪掀翻，诸烦恼亦复如是，由无明及贪嗔等恶心起，造成生老病死诸苦，身心五蕴由此颠倒苦恼。轮回之波涛如海洋潮汐水流者，翻覆不息，生死不绝。五蕴界及六入处等现象无断流转，即指此义。故经论云：『五蕴处及六入界悉皆流转，名曰轮回』。

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

『五蕴及诸处境，皆随流转动，称为轮回』，

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti.

『此流无断延续，名为轮回』，如是说。

Satte ottharitvā ajjhottharitvā heṭṭhā hanati haratīti ogho, jalappavāho. Avapubba hanadhātu haraṇe ṇa. Hanassa gho. Avasaddo ottharaṇattho. Attani patite satte heṭṭhā katvā haneti osīdāpetīti vā ogho, jalappavāho. Avapubba hanadhātu osīdāpane ṇa. Avasaddo heṭṭhābhāgattho. Ogho viyāti ogho, saṃsāro. Atha vā sattasaṅkhāre ottharitvā ajjhottharitvā abhibhavitvā vaṭṭasmiṃ hanati haratīti ogho, ohaneti osīdāpeti vaṭṭasmiṃ sattasaṅkhāreti vā ogho, rāgādi kilesā labbhanti. Saṃsāroeva ogho saṃsārogho, taṃ saṃsāroghaṃ.

众生被激起后，复次被激起，从下方击打，牵卷而去，这称为激流、流水。所谓击打的根本因缘非水。击打之声称为轰鸣。静默是离开激流。众生身陷其中，于下方被击打而伤害、灭亡，称之为激流、流水。根本因缘非灭亡。静默是不属于下方的部分。激流流动，激流即轮回。或者，众生诸行被激起、复次被激起，乘胜推进，在轮回中被打击、牵卷而去，流水中众生诸行即激流，贪欲等烦恼由此产生。轮回即激流，轮回之激流，此即轮回激流也。

Maggoḷumpenāti ettha maggaoḷumpenāti padacchedo. Aṭṭhamaggaṅgasaṅkhātena kullenāti attho. Ettha ca maggo vuccati aṭṭhaṅgikamaggo. Magganti gacchanti buddhā ca ariyasāvakā ca agataṃ disaṃ nibbānanti maggo. Aṭṭhaṅgiko maggo. Maggadhātu gatiyaṃ a. Vuttañhi paṭisambhidāmagge ‘‘etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti aṭṭhaṅgiko maggo’’ti. Atha vā nibbānaṃ maggati gavesatīti maggo, nibbānatthikehi maggiyati gavesiyatīti vā maggo, aṭṭhaṅgiko maggo. Ñāṇena dassiyatīti attho. Maggadhātu gavesane a. Vuttañhetaṃ mahāvaggasaṃyuttaṭṭhakathāyaṃ ‘‘maggoti kenaṭṭhena maggo, nibbānaṃ magganaṭṭhena nibbānatthikehi magganiyaṭṭhena cā’’ti. Atha vā maggiyati paṭipajjiyatīti maggo, nibbānatthikehi aṭṭhaṅgiko maggo paṭipajjiyatīti attho. Uḷu vuccati udakaṃ, tato pāti rakkhatīti uḷupo, soyeva niggahitāgamavasena uḷumpo, kullo. Uḷusaddūpapadapādhātu rakkhane kvi. Maggoeva uḷumpo maggoḷumpo, maggasaṅkhāto vā uḷumpo tathā, maggasadiso vā uḷumpo tathā, maggo viya vā uḷumpo tathā, maggo ca uḷumpo ca maggoḷumpo. Atha vā uḷumpoeva maggo maggoḷumpo, uḷumpasaṅkhāto vā maggo tathā, uḷumpa sadiso vā maggo tathā, uḷumpo viya vā maggo tathā, uḷumpo ca maggo ca maggoḷumpoti evaṃ rūpakasadisaupamā samupekkhatthavasena ca parapakkha sakapakkhatthavasena ca vacanattho veditabbo. Tena maggoḷumpena. Tarīti atari. Dhammarājā hi aṭṭhamaggaṅganāvāya saṃsāroghaṃ taritvā nibbānatīraṃ pāpuṇāti. Atītā buddhā pāpuṇiṃsu. Anāgatā buddhā pāpuṇissantīti vuttaṃ hoti. Vuttañhi mahāvaggasaṃyutte

“Maggoḷumpenāti”即在此处“maggoḷumpenā”之分解。这里“aṭṭhamaggaṅga-saṅkhātena-kullenāti”为词义，“aṭṭha”八，“maggaṅga”道支，“saṅkhātena”数量之意，“kullenāti”为集合体或总结。此处“maggo”被称为八支圣道，即八正道。行道者佛陀及圣弟子由此入灭无余涅槃，八正道即道。所谓八支道，即指八正道。是道之根本机能。释迦牟尼佛《分别法门经》中说：“以此道，佛及弟子趣向无余涅槃故，即名为八正道。”又谓探求涅槃之路，故称道；为趣向涅槃之道，谓之道；或为指通达智慧，称道。此即“maggo”。“Uḷu”意为水，从中护持取名，故称“uḷupo”者，乃水之保护者，如同用深水器浊泥，称之为“uḷumpo”，即集结、总结之意。在声响守护中亦有“maggo”即“uḷumpo”。“maggo”与“uḷumpo”二者相互类比，相等看待，称为“maggoḷumpo”。以此喻道理清楚理解。佛法王者以八正道断尽轮回激流，达彼涅槃彼岸。过去佛已达此境，未来佛亦必达此境。《大部相应论释》中有云：

‘‘Ekāyanaṃ jātikhayantadassī,

“独行之人，生死终结之见者，

Maggaṃ pajānāti hitānukampī;

智慧了道，利益及悲悯者；

Etena maggena tariṃsu pubbe,

以此道，他们曾斩断，

Tarissantiyeva taranti ogha’’nti; Buddhavaṃse ca

必定渡过，确如激流。”此为《佛世史》所载。

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

「断除轮回之流，穿透三界生死；

Dhammanāvaṃ samāruyha, tāremi janataṃ bahu’’nti.

摒弃法之外的所有牵连，我渡度众生无数。」

Abhayanti jātijarābyādhimaraṇabhayādīnaṃ abhāvato nibbhayaṃ. So hi bhagavā natthi bhayaṃ etassāti abhayoti vuccati. Atha vā abhayanti khemaṃ. Tañhi nibbānaṃ natthi jātiādibhayaṃ etthāti abhayanti vuccati. Etasmiṃ pana dutiyavikappe taṃ padaṃ pārantipade visesanaṃ. Pārapattanti ettha pāranti saṃsāravaṭṭassa paratīraṭṭhena vuccati nibbānaṃ. Tañhi udakaṃ pāti rakkhatīti pāraṃ, samuddapāraṃ. Pādhātu rakkhane aro. Atha vā pāreti samattheti taraṅgādayo vāretunti pāraṃ. Pāradhātu samatthiyaṃ a. Pāraṃ viyāti pāranti vuccati. Nītatthena pana evaṃ vacanattho kātabbo. Jāti bhayādiṃ pāti rakkhati etthāti pāraṃ, pāreti samattheti ettha vā jātibhayādayo vāretunti pāraṃ, nibbānaṃ. Taṃ pajjittha adhigamitthāti pārapatto, dhammarājā. Pārasaddūpapada padadhātu gatiyaṃ ta. Atha vā mutto moceyyantiādinā nayena pavattassa mahābhinīhārassa sakalassa saṃsāradukkhassa vā sabbaññutañāṇādiguṇānaṃ vā pāraṃ pariyantaṃ patto gatoti pārapatto, dhammarājā. Pārasaddo hi pariyanta vācako. Taṃ pārapattaṃ. Pajānanti sabbasattānaṃ. Tehi kammakilesehi pakārena janiyati nibbattiyatīti pajāti vuccanti. Tesaṃ pajānaṃ.

“无所畏惧”指因远离生死老病死等诸怖而无惧。世尊因为无惧，所以谓之无畏。或亦谓无所畏惧即安稳。在此无所畏惧是涅槃，无生死等怖故。此处为第二义别，词末有所标明。所谓渡者，谓渡越生死轮回之彼岸，此谓涅槃。渡彼岸如渡水、渡海，护持渡过。或谓渡彼岸即波浪等阻碍而克服渡越。渡彼岸即克服障碍。正应当以此义解。生死等怖被护持即渡彼岸，防止侵入。或谓渡彼岸即屏障，调伏生死怖等，谓涅槃。舍弃烦恼而得，谓渡彼岸已得称王法者。渡彼岸一词，是渡法王为词根。或谓超脱解脱等由无畏而得，断尽生死之苦与无明等诸毒遍及故而谓渡彼岸，谓已达境界。渡者为完全遍及谓终极解脱。

Tāṇanti tāyanaṭṭhena tāṇaṃ. Sattānaṃ saṃsāra bhayato tāyati rakkhatīti tāṇo, dhammarājā. Tādhātu rakkhane yu. Atha vā tāṇanti sattānaṃ saṃsāravaṭṭadukkhato paripālanaṭṭhena tāṇaṃ. So hi dhammarājā sattānaṃ saṃsāravaṭṭadukkhato dhammadesanāya magga phalanibbānasukhaṃ dadanto tāyati pāletīti tāṇoti vuccati. Taṃ tāṇaṃ. Leṇanti nilīyanaṭṭhena leṇaṃ, jātibhayādīhi pīḷitehi sattehi līyanti nilīyanti etthāti leṇo, dhammarājā. Līdhātu nilīyane yu. Atha vā leṇanti saṃsārabhayaṃ passantehi nilīyanaṭṭhena leṇaṃ. So hi dhammarājā saṃsāranissaraṇatthikehi līyanti nilīyanti etthāti leṇoti vuccati. Taṃ leṇaṃ. Dhammarājā hi saṃsārabhayehi pīḷitānaṃ sabbasattānaṃ tāṇaṃ leṇaṃ saraṇaṃ parāyanaṃ ṭhānaṃ hotīti vuttaṃ hoti.

「护卫」者，保护众生免除生死痛苦，谓护也。护卫生灵，防护生死轮回之苦，谓为护。护法王以法讲授道果涅槃之乐，护持不舍谓护。此谓护也。护即庇护。又「陷溺」者，指因生死怖等所挤压困陷者，谓陷入。陷入即堕落，谓受烦恼折磨。此言陷溺，即观见轮回恐怖，以修习断除根本烦恼故谓陷溺。法王者，乃是法中王也。法王为痛恨轮回而修法断烦恼者。称法王护卫众生陷溺不舍处，谓住处、依止、归依。

Asamasaraṇanti sabbasattānaṃ asadisaavassayanaṃ, natthi etassa samo sadiso sīlādiguṇenāti asamo, dhammarājā. Sarati gacchati avassayati etthāti saraṇo, dhammarājā. Saradhātu gatimhi yu. Asamo asadiso hutvā saraṇoti asamasaraṇo, dhammarājā. Sambhāva nākammadhārayasamāsoyaṃ. Dhammarājā hi sabbasampattisukhānaṃ dāyakattā sabbasattānaṃ anaññasādhāraṇaṃ asamaṃ saraṇaṃ avassayanaṃ parāyanaṃ hotīti attho. Taṃ asamasaraṇaṃ. Ekatitthanti nibbānapāragamanānaṃ ekatitthabhūtaṃ. Taranti uttaranti ettha etena vā najjasamuddādinti titthaṃ. Najjasamuddādīnaṃ pārimatīragamanatthaṃ otaraṇaṭṭhānaṃ labbhati. Taradhātu otaraṇe tha. Rassa to, ikārāgamo. Manussānaṃ ekaṃ titthaṃ ekatitthaṃ, taṃ viyāti ekatittho, dhammarājā. Yathā hi titthena najjādiṃ tarantā manussā pārimatīraṃ sukhaṃ pāpuṇanti, na atitthena, evaṃ seṭṭhabhūtena buddhatitthena saṃsāroghaṃ tarantā veneyyasattā nibbānapāraṃ sukhaṃ pāpuṇanti, na atitthena aññatitthiyena, tasmā dhammarājaṃ ekatitthoti thometi. Nītatthena pana eko seṭṭho hutvā nibbānapāraṃ taranti uttaranti etthāti eka tittho, dhammarājā. Khemaṃ nibbānapāraṃ taritukāmā veneyyasattā ettha buddhatitthe desitadhammaṃ sutvā desitadhammānurūpaṃ paṭipajjitvā saṃsāroghaṃ aṭṭhamaggaṅganāvāya chinditvā khemaṃ nibbānapāraṃ sukhaṃ taranti, ititasmā etthātipadena niddiṭṭho so buddho sabbasattānaṃ eko seṭṭho tittho nāma. Na aññatitthiyā ekatitthā nāma hontīti attho. Taṃ ekatitthaṃ.

「不相等」者，谓诸有情终极所归之处导致差别乃不等。所谓不等，即谓德行等诸功德无可相比者。诸有情流转称为往来、迁移，谓前后相续不断。此不等谓最终差别，谓有别无双之依止。法王者乃为诸有情众生而护持，普遍令生诸大圆满诸乐，且为所有众生当中不二卓越依止、终极归宿。故称为不等归依。又「唯一渡口」者，谓通达涅槃者皆由唯一渡所渡。所谓渡，谓越过沼泽大海。渡口者，谓可渡彼岸之处。曰人间即唯一渡口。唯有人道为过渡彼岸之处，无他道可渡。佛陀称唯一渡口者，即正法僧三宝为普渡生死恶河唯一通道。生于岸边渡至彼岸乐处，非异途所能及故。故谓唯一渡口。意谓唯佛教法为涅槃乐土之正途，非他宗派所及。此为唯一渡口之义。

Patiṭṭhanti sabbasattānaṃ mahādīpaṃ viya patiṭṭhaṃ ādhārabhūtaṃ. Paṭisaraṇaṃ leṇaṃ parāyananti attho. Patiṭṭhahanti etthāti patiṭṭho, dhammarājā. Patipubbaṭṭhādhātu gatinivattimhi a. Dhammarājā hi sabbasukhatthikānaṃ sattānaṃ mahādīpo viya patiṭṭho paṭisaraṇo leṇo parāyano hotīti attho, taṃ patiṭṭhaṃ. Puññakkhettanti nibbānasukhatthikānaṃ puññabījassa khettabhūtaṃ. Puññatthikānaṃ puññabījassa vapanaṭhānaṃ khettabhūtaṃ vā, attano kārakaṃ pavati sodhetīti puññaṃ, kusalaṃ. Pudhātu sodhane ṇyo. Atha vā paraṃ pujjabhāvaṃ janetīti puññaṃ, sadā pūjitaṃ vā janetīti puññaṃ, kusalaṃ. Pūjasaddūpapada janadhātu ṇyo. Niruttinayena saddasiddhi veditabbā. Avasesaṃ apuññaṃ punāti sodhetīti vā puññaṃ, kusalaṃ. Pudhātu sodhane ṇyo. Khittaṃ vuttaṃ bījaṃ tāyati rakkhatīti khettaṃ, kedārādi. Khipasaddūpapada tādhātu rakkhane kvi. Bījāni vapantānaṃ manussānaṃ mahapphalabhāvakaraṇena bījaṃ rakkhatīti attho. Atha vā khipanti vapanti ettha bījānīti khettaṃ. Khipadhātu peraṇe khepe vā ta. Khettaṃ viyāti khetto. Dhammarājā. Nītatthena pana puññabījāni vapantānaṃ sattānaṃ mahapphala bhāvakaraṇena khittaṃ vuttaṃ puññabījaṃ tāyati rakkhatīti khetto. Atha vā nibbānatthikehi puññabījāni khipiyanti vapiyanti etthāti khetto. Dhammarājāti kātabbo. Puññānaṃ khettaṃ puññakkhetto, dhammarājā. Yathā hi rañño vā amaccādīnaṃ vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño vā amaccādīnaṃ vā sālikhettaṃ yavakhettanti vuccati. Evaṃ dhammarājā sabbalokassa puññamahabbalabhāvakaraṇena puññānaṃ virūha naṭṭhānaṃ dhammarājaṃ nissāya sattalokassa nānāppakārahita sukhasaṃvattanikāni puññāni virūhanti, tasmā dhammarājā puññakkhettanti abhitthavitoti vuttaṃ hoti. Taṃ puññakkhettaṃ.

「立止」者，诸有情如大洲般稳定依止。依止即为依靠基础，谓依止。护身依止，梁柱牢固。法王者谓万有众生诸乐乐所如大洲般稳固依止，谓依止、依靠、止息。又「功德田」者，即涅槃安乐之田，乃功德种子之所赖，谓田野。功德种子生长之所，即为田。如清净善念功德种子发芽生长之田。或他敬养功德功德亦为功德。功德为生功德芬芳之田。言功德为行者所修，种植清净善根，由此得福聚之地。又「播种」者，谓种子为种植仁义所育。种子为法种茂盛者谓，众生由种子得功德生长。又「播种田」为种子保护之处，谓田野。保护种子依赖此田。又「破坏」者，谓有人破坏功德种子，覆灭之惑。又「收割」者，指烦恼断时取出功德之益。此中功德田即为功德种子生长之地。称之功德田。正如王者、主母、粮仓、谷仓称为田，依此义说。诸佛法王依赖此地，令功德秀滋。谓果位修习功德者，功德生长而聚集，功德成熟称为田。故云功德田。

Paramasukhadanti uttamaṃ nibbānasukhaṃ dadamānaṃ. Vuttañhi ‘‘nibbānaṃ paramaṃ sukha’’nti. Ettha ca paramasaddo uttamatthavācako anipphannapāṭi padiko. Atha vā paraṃ atirekaṃ ariyehi mānitabbanti paramaṃ, nibbānaṃ. Parapubbamādhātu māne a. Pakārena ariyehi ramiyati etthāti vā paramaṃ, nibbānaṃ. Papubbaramudhātu ramane ṇa. Abhidhānaṭīkāyaṃ pana ‘‘paraṃ paccanīkaṃ māretīti paramaṃ. Pakaṭṭhabhāve ramatīti paramaṃ. Ṇo’’ti vuttaṃ. Tassa sukhaṃ paramasukhaṃ. Paramaṃ uttamaṃ vā sukhaṃ paramasukhaṃ. Taṃ dadātīti paramasukhado, dhammarājā. Paramasukhasaddūpapada dādhātu dāne kvi. Dhammarājā pana veneyyasattānaṃ dhammadesanāya ca catupaccayappaṭiggahaṇena ca nibbānasukhaṃ detīti vuttaṃ hoti. Taṃ paramasukhadaṃ. Dhammarājanti buddhaṃ. So hi lokiya lokuttaradhammehi devamanussānaṃ rañjeti tosetīti dhammarājāti. Atha vā pāramīdhammeneva buddhattaṃ patvā rājā jātoti dhammarājāti. Pāramīdhammeneva jāto vā rājāti dhammarājāti ca vuccati. Taṃ dhammarājaṃ ahaṃ namāmīti sambandho.

所谓极乐，是给予至高无上的涅槃之乐。经中曾说：“涅槃是极乐。”此处“至高之语”即最为明确的主旨语，非泛指之辞。或者说，至高超越，是圣贤们所尊敬的“至高”——即涅槃。这里“至高”是先在根本之体上的敬称，是圣贤们欢喜不已之所及；也就是说，“至高”是指涅槃。经藏集注中说：“彼处‘至高’乃‘至高相应’之意，显然是欢喜，也是极乐之意。”故此极乐，即至高乐。或称至高、极乐，皆是至高无上之乐，予之以殊胜；故称“极乐给予者”，亦即法王。至高欢乐之名，亦当于施舍处予以。至高者，是为法王。所谓法王，是指佛，因其胜于世间及出世间诸天人，令众生感悦喜，故称法王。或因履持波罗蜜多法而成佛，成为法王。修行波罗蜜多德者得成佛或为王者，皆称法王。此即为我所礼之缘由。

Ayaṃ panettha saṅkhepayojanā. Yo dhammarājā muha paṭighāsādiullolavīciṃ mohadosataṇhādisaṅkhātaṃ mahātaraṅga khuddakaūmikaṃ, saṃsāroghaṃ saṃsārasaṅkhātaṃ oghaṃ samuddajalappavāhaṃ . Maggoḷumpena aṭṭhamaggaṅgasaṅkhātena kullena tari atariṃ, abhayaṃ khemaṃ, jātiādīnaṃ abhāvato nibbhayaṃ vā, pārapattaṃ nibbānapāraṃ pattaṃ adhigataṃ, pajānaṃ sabba sattānaṃ, tāṇaṃ tāyanaṭṭhena tāṇaṃ rakkhaṇaṃ. Leṇaṃ nilīyanaṭṭhena leṇaṃ nilīyanaṃ, asamasaraṇaṃ sabbasattānaṃ asadisaavassayanaṃ, ekatitthaṃ nibbānapāragamanānaṃ ekatittha bhūtaṃ, patiṭṭhaṃ sabbasattānaṃ mahādīpaṃ viya patiṭṭhaṃ ādhārabhūtaṃ, puññakkhettaṃ nibbānasukhatthikānaṃ puññabījassa khettabhūtaṃ, puññatthikānaṃ puññabījassa vapanaṭṭhānaṃ khettabhūtaṃ vā, paramasukhaṃ uttamaṃ nibbānasukhaṃ dadamānaṃ, dhammarājaṃ buddhaṃ lokiyalokuttara dhammehi pajānaṃ rañjāpanaṃ vā, pāramīdhammeneva buddhabhāvaṃ jātaṃ buddhaṃ vā, ahaṃ tīhi dvārehi namāmīti.

此乃简要缘起。若有法王，如愚痴障、嗔恚、贪欲等烦恼所聚合之大波浪，是轮回之流，是生死之河流。其法行如第八链条之流，完全贯通，淹没彼岸，令众生远离恐惧安稳、生死及种种苦难而得灭除无恐，达到彼岸涅槃。众生皆知者，知护法之力，如护法舟楫，护持众生，护蔽无误，譬如一帆独舟驶向涅槃彼岸。此大洲之存在，成为一切众生的依止之所。善根地，为涅槃乐之生义，为善根种子成长生存之地，亦或为“施种善根”之地。赐予极乐，至高涅槃之乐的法王佛陀。使众生知晓轮回及出世间法，令诸世间众生喜悦受用。正是藉波罗蜜多德成佛，成为佛者。以三门礼敬佛法比库，是为缘由。

Aṭṭhārasamavandanagāthāvaṇṇanā samattā. · 第十八礼敬偈释完毕。

§19

19.

Kaṇḍambaṃmūle parahitakaro yo munindo nisinno;

坐于椰子树根旁，为他人利益而修行的圣者；

Accheraṃ sīghaṃ nayanasubhagaṃ ākulaṇṇaggijālaṃ;

目视清净美好，双眼光彩照人，闪亮如闪烁的云母；

Dujjāladdhaṃsaṃ munibhijahitaṃ pāṭiheraṃ akāsi;

扫除恶劣污秽，破除魔法妖术，避开道德堕落；

Vande taṃ seṭṭhaṃ paramaratijaṃ iddhidhammehupetaṃ.

我敬礼那位至上圣者，生于至高王族，具神通妙力。

§19

19. Evaṃ aṭṭhārasamagāthāya dhammarājaṃ vanditvā idāni sāvatthiyaṃ kaṇḍambamūle iddhipāṭiherādīhi guṇehi munindassa thometvā vanditukāmo kaṇḍambaṃmūletyādi gāthamāha. Ayaṃ pana matanayayayagaṇehi ca pañca yati chayati sattaya tīhi ca racitattā aṭṭhārasakkharehi yuttā kusumitalatā vellitāgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘mo to no yo yā kusumitalatā vellitākkhutvisīhī’’ti. Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ akkhutvisīhi pañcayati chayati sattayatīhi mogaṇo ca togaṇo ca nogaṇo ca yogaṇo ca yā yagaṇadvayañca ce yuttā , sā gāthā kusumitalatā vellitā kusumitalatā vellitā gāthā nāmāti. Ettha ca akkhasaddassa pañcindriyavācakattā akkhasaddo pañcasaṅkhyāvācakoti veditabbo. Utūnaṃ hemantasisīravassantagimhavassānasaradavasena chabbidhattā utusaddo chasaṅkhyāvācakoti. Isisaddo vipassīādīnaṃ buddhānaṃ sattavidhattā sattasaṅkhyāvācakoti veditabboti.

这是一十八偈的经文，先礼敬法王，然后说现在想在舍卫城的康达姆树根处，以神通庄严等功德供养尊贵的圣者，便以偈赞颂他，于康达姆树根处这样说。此诗由五个重叠的韵部交错组成，共由七十二个字构成，是一首花藤蔓般绵延流畅的赞歌。在释义中已解释“我等如那开花藤蔓，润泽绵长”之义。这里“yo”（谁）是韵母，古来比喻为韵律组合。为便于辨识，由五、七、七三部分组合而成。所谓“kusumitalatā vellitā gāthā”（花藤蔓颂）即此。字数上“akkhasadda”表示“五种根音之声，即五音数量词。“utu”（热、凉、秋冬、雪霜、雨露、秋等，意谓季节）构成六种声韵。音韵如“chasaṅkhyā”（六数），乃称季节音数。“isi-sadda”指由目连等七佛所创七种声韵为七数者，是音节细分之理。此处当知。

Tattha pana parahitakaro yo munindo kaṇḍambamūle nisinno pāṭiheraṃ sīghaṃ akāsi, taṃ munindaṃ ahaṃ vande vandāmīti sambandho. Atthakkamena panettha vaṇṇayissāmi. Parahitakaroti attanā paresaṃ sabbasattānaṃ hitaṃ atthaṃ karonto. Hinoti vaḍḍhati sukhaṃ etenāti hitaṃ, atthaṃ payojanaṃ vā. Hidhātu vaḍḍhane ta. Taṃsamaṅgino lokiyalokuttarasukhaṃ vaḍḍhatīti attho. Paresaṃ hitaṃ parahitaṃ, taṃ karotīti parahitakaro, munindo. So hi dīpaṅkarassa bhagavato pādamūle laddhabyākaraṇato paṭṭhāya attano sukhaṃ pajahanto sattalokassa hitasukhatthāya kappasata sahassādhikāni cattāri asaṅkhyeyyāni samatiṃsapāramiyo pañcamahāpariccāge ca karonto sabbaññubuddhabhāvaṃ pattakāle ca pañcacattālīsavassāni dhamma desanāya sattalokassa lokiyalokuttarahita sukhaṃ karotīti parahitakaroti thometi. Yoti yo yādiso. Munindoti buddho. So hi agāriya muni, anagāriyamuni, sekkhamuni, asekkhamuni, paccekamunivasena pañcannaṃ munīnaṃ indoti munindoti vuccati. Kaṇḍambamūleti ettha kaṇḍaambamūleti padacchedo. Chandānurakkhaṇatthaṃ bindāgamo. Kaṇḍanāmikena pasenadīkosalarañño uyyānapālena ropitassa setambarukkhassa samīpeti attho. Ettha ca kaṇḍanti tasseva nāmaṃ. Atha vā kaṃ vuccati sukhaṃ, taṃ ḍeti gacchati pāpuṇātīti kaṇḍo, uyyānapālo. Kaṃsaddūpapadaḍi dhātu gatiyaṃ ṇa. Kaṃ vuccati vā udakaṃ, taṃ rukkhesu siñcanaṃ ṭināti jānātīti kaṇḍo, uyyānapālo uyyāna nāyako vā. Phalakāmehi janehi amiyati gamiyatīti ambo, setambarukkho. Amadhātu gatiyaṃ bo. Kaṇḍanāmikena uyyānapālena ropito ambo kaṇḍambo, tassa mūlaṃ samīpanti kaṇḍambamūlaṃ, tasmiṃ kaṇḍambamūle.

这段讲述“parahitakaro”（利益他人者）一词的含义，即为自他众生尽皆谋利益者。这里“hita”意为增益、利益、幸福；“attha”亦实现义、目的。“hita”即增长幸福之意，“attha”是功用、利益。由此引申解释，既能增长当下世间及出世间一切乐者之益故称为利益他者。“munindo”即指佛陀。此处缘指佛陀在舍卫城康达姆树根处坐禅长跏趺坐，为供养他的人恭敬礼拜。又说明“kaṇḍambamūle”细分为树枝树根之意，按地名传说，是指王舍城国王波舍那（Pasenadi Kosala）所植根基护护之树。或说“kaṇḍa”本意为乐趣，宛如园林之守护者又称园丁。此处譬喻佛陀如同园主，树根即所供养处，也可理解为佛法之基础。

Nisinnoti vasamāno. Vimhāpaniyaṭṭhena accheraṃ. Ayañhi accherasaddo vimhayatthavācako anipphannapāṭi padiko. Atha vā ābhuso vimhayo carati pavattatīti accheraṃ, pāṭiheraṃ. Āpubba caradhātu gatiyaṃ a. Caradhātussaccherādeso. Ākārassa rasso. Andhassa pabbatārohanaṃ viya niccaṃ na carati na pavattatīti accheraṃ, pāṭiheraṃ. Napubba caradhātu gatiyaṃ a. Yathā hi andhassa pabbātārohanaṃ niccaṃ na hoti, kadāciyeva hoti, evameva bhagavato pāṭihāriyaṃ niccaṃ na hoti, kadāciyeva hoti. Tasmā taṃ accheranti vuccati. Tena vuttaṃ nettiaṭṭhakathāyaṃ ‘‘yaṃ abhiṇhaṃ na pavattati, taṃ acchariya’’nti. Atha vā accharaṃ paharituṃ yogganti acchariyaṃ. Yoggataddhite ṇiyapaccayo. Acchariyanti hi vattabbe chandānurakkhaṇatthaṃ iyasaddalopena accheranti vuttaṃ. Vuttañhetaṃ sīlakkhandhavaggaṭṭhakathāyaṃ ‘‘andhassa pabbatārohanaṃ viya niccaṃ na hotīti acchariyaṃ. Ayaṃ tāva saddanayo. Ayaṃ pana aṭṭhakathānayo, accharāyogganti acchariyaṃ, accharaṃ paharituṃ yuttanti attho’’ti. Nayanasubhaganti devamanussānaṃ pasādacakkhussa sobhanapattaṃ. Samavisamaṃ dassentaṃ attabhāvaṃ netīti nayanaṃ, pasādacakkhu. Nīdhātu naye yu. Tassa subhaṃ sobhanaṃ gacchatīti nayanasubhagaṃ, pāṭiheraṃ. Nayanasubha saddūpapadagamudhātu gatiyaṃ kvi. Taṃ nayanasubhagaṃ.

“nisinnoti”意为坐着、安住。“vimhāpaniyaṭṭhena accheraṃ”即指“不动”、“安逸”，此“accheraṃ”即由“不转、不移”义生，谓圣者住于端正处而不摇动其心，有如盲者登高山一动不动般的安然无惧。又解释“pāṭiheraṃ”为“静止不动”。这里指佛陀神通不断显现，但其本心恒常清净不受扰乱，因此‘不移动’而有称。他引经释义时，引用论书内释“netti”经文：“那心所今已不起，谓之神异。”又“nayana”谓眼目、眼力，“pasāda-cakkhu”即清净庄严之眼，能明见神通所示异相。总之此处阐明佛陀虽展现神通不断，然而自性安住不动，实为大定力之证。

Ākulaṇṇaggijālanti ettha ākulaaṇṇaaggijālanti padacchedo. Parikiṇṇa udakadhāra aggisikhāvantaṃ. Atha vā parisamantato kulaṃ pakiṇṇaṃ aññamaññamissakaṃ yamakaṃ yamakaṃ udakajālaaggijālavantanti attho. Ābhuso kulati udakaggijālaṃ aññamaññamissakaṃ karotīti ākulaṃ, udakaggijālaṃ. Āpubbakuladhātu karaṇe a. Ābhusaṃ kulati bandhati aññamaññanti vā ākulaṃ. Atha vā āsamantato kulati yamakaṃ yamakaṃ udakaggijālaṃ pavattatīti ākulaṃ, udakaggijālaṃ. Udakajālaṃ aggijālena aggijālañca udakajālena sammisso hotīti attho. Ananti jīvanti etena sattāti aṇṇaṃ, udakaṃ. Anadhātu jīvāyaṃ a. Nassa ṇo. Tassa dvittaṃ. Dvibhāvo vā. Atha vā arati gacchati taṃ taṃ ṭhānanti aṇṇaṃ. Aradhātu gatimhito. Tassa annādeso, dhātvantalopo, nnassa ṇṇattaṃ. Aṇṇassa dhāraṃ aṇṇaṃ. Uttarapadalopena. Kuṭilabhāvena ajati gacchatīti aggi, ajadhātu gatiyaṃ i. Jassa ggo. Jalati dibbatīti jālaṃ, sikhaṃ. Jaladhātu dittiyaṃ ṇa. Aggino jālaṃ aggijālaṃ. Aṇṇañca aggijālañca aṇṇaggijālaṃ, ākulaṃ parikiṇṇaṃ aṇṇaggijālaṃ assāti ākulaṇṇaggijālaṃ, yamaka pāṭiheraṃ labbhati. Taṃ ākulaṇṇaggijālaṃ.

“ākulaṇṇaggijāla”此处分解释为：由周围潮湿水源及有火苗之处，形成水火交织之网。具体而言，“ākula”意指互相搅拌、纠缠；“aggijāla”是火网，“udakajjāla”是水网；二者相混合形成“ākulaṇṇaggijāla”，译为水火交织之网。此中喻义为五浊世间因缘纷乱，如水火交融难辨。并分析火之燃烧（水火相依），及水流循环不息，诸种因缘错综复杂，故名“水火交织之网”。

Dujjāladdhaṃsanti duṭṭhu diṭṭhivādasaṅkhātajālaṃ viddhaṃsitaṃ. Duṭṭhu jalati bandhati saṃsāravaṭṭeti dujjālaṃ, diṭṭhivādajālaṃ. Titthiya vādo hi natthi dinnantiādinayapavatto saṃsārato nissaritumappadānavasena jālasadisattā dujjālanti attho. Dupubba jaladhātu bandhane ṇo. Taṃ dhaṃsati viddhaṃsatīti dujjāladdhaṃsaṃ, yamakapāṭihāriyaṃ. Munibhijahitanti munibhi ajahitanti padacchedo. Tattha munibhīti sabbasammāsambuddhehi. Te hi monaṃ vuccati sabbaññutañāṇaṃ, taṃ etesaṃ atthīti munīti vuccanti. Kāyamoneyya vacīmoneyya manomoneyyaṃ etesaṃ atthīti vā muni. Assatthitaddhite ṇīpaccayo. Atha vā idhaloka paralokaṃ attahita parahitaṃ hitāhitañca munanti jānantīti munīti vuccanti. Tehi munībhi.

“dujjāladdhaṃ”即指“恶见之网”或“错误信见网”，典指杂染错乱之恶见、无明之束缚。业力流转、轮回之难以超脱即称“dujjāla”。又称“diṭṭhivāda-jāla”，谓执著错误见即如网缠绕束缚。又解释“muni”是指所有正觉之佛，通称圣人。其意涵为具足智慧、寂静之人，能够断除身语意三毒。以“kāyamuni, vacīmuni, manomuni”比喻修行之圣者修习身、语、心清净故称。此段强调真正贤圣者能断除错谬见解，脱离轮回之烦恼。

Ajahitanti avijahitaṃ apariccattaṃ vā, hātabbaṃ cajitabbanti jahitaṃ. Hādhātu cāge ta. Na jahitaṃ ajahitaṃ, pāṭiheraṃ. Taṃ ajahitaṃ. Bhagavato hi sāvatthinagarassa dakkhiṇadvāre kaṇḍambarukkhamūle kataṃ pāṭihāriyañca bhagavā pana tasmiṃ pāṭihāriyāvasāne tāvatiṃsapuraṃ gato, tasmiṃ pārichattakamūlamhi paṇḍukambalanāmake silāsane sannisinno devānaṃ abhidhammakathāya desanā ca sabbasammāsambuddhehi avijahitā dhammatāyeva hotīti vuttaṃ hoti. Buddhavaṃsaṭṭhakathāyañhi samatiṃsadhammatāpakāsane sāvatthi nagaradvāre yamakapāṭihāriyakaraṇaṃ. Tāvatiṃse bhavane abhidhammadesanāti dhammatābhāvena vuttaṃ. Tasmā pāṭiheraṃ munībhijahitanti thometi.

“ajahita”即未弃舍、不舍离，“avijahita”则为舍离不彻底。以“hātabbaṃ”谓应当舍弃、应当断舍之意。佛陀曾于舍卫城南门康达姆树根处，现神通为众天人说法，于塔城有五十三座汇聚之法堂。此次法会即为佛陀以神通防护正法，故称“pāṭihāriya”（神异）之事。此处论述此事，称为“munībhijahita”（圣者神异演说），即佛陀作为“圣人之王”以神异加持佛法流传及护持正法。

Pāṭiheranti paccanīkapaṭiharaṇavasena pāṭihāriyaṃ, paṭipakkhe titthiye madditvā hinoti pavattatīti pāṭiheraṃ. Paṭipubbahidhātu gatiyaṃ ṇo. Hissa heraṇideso. Atha vā bhagavato ca sāsanassa ca paṭipakkhe titthiye harati apanetīti pāṭiheraṃ, iddhividhañāṇaṃ. Paṭipubbaharadhātu apanayane ṇo. Paṭiharati apaneti sattānaṃ diṭṭhimānopagatāni cittānīti vā pāṭiheraṃ. Appasannānaṃ pasādaṃ āharatīti vā pāṭiheraṃ. Samāhite citte vigatūpakkilese katakiccena paṭipacchā haritabbaṃ pavattetabbanti vā pāṭiheraṃ. Paṭīti hi ayaṃsaddo pacchāti etassa atthaṃ bodheti. Tasmiṃ paṭipaviṭṭhamhi añño āgacchi brāhmaṇotiādīsu viya. Atha vā paṭipunappunaṃ udakaggijālaṃ abbocchinnaṃ yamakaṃ yamakaṃ hutvā harati pavattatīti pāṭiheraṃ, yamakapāṭihāriyaṃ. Tañca pana iddhipāṭihāriya, ādesanāpāṭihāriya, anusā sanī pāṭihāriyavasena tividhaṃ hoti. Tesu pana idha iddhipāṭihāriyaṃ adhippetanti. Sīghanti khippaṃ āsuṃ lahuṃ vā. Taṃ pana akāsītipade kriyāvisesanaṃ. Seti lahu hutvā pavattatīti sīghaṃ. Sidhātu gatimhi ghapaccayo. Dīgho. Akāsīti akari.

『破折』是指如同破坏敌人防御或拆除包围的力量，称为破折。在对立方面，借助外境的诱惑使其软化，目的是使其衰弱动摇，此为破折。前文中的元素或运行并没有特定固定的路径。此处所说“他的破折之地”即指对敌方领地的制约。又或者说，破折是佛陀及其教法相对敌对者的软化与降服之意，即指神通智慧。前文所列元素则指在驾驭取舍上加以软化。破折又是指破除那些产生我执与分别心之见的心识。或说为将心中不宁之物带来安稳，此亦为破折。平静的心中，去除烦恼之后，因善巧方便而使之被降伏、被制伏或被驱除，此亦谓破折。此处“破”字即说明“背后”之义。依此义，破折所依的则是与婆罗门等诸道不同之经法立场。又如水中的水网被截断，使之分成断开的若干层次而被划分或统御，此即破折力网。此破折力量分三种：神通破折、戒律破折、依教破折。其中此处意指神通破折。如同迅速、轻捷而迅速行动，所以称为“迅速”。“迅速”这个词在此作为词尾运用，是特指该行为的性质。其含义是迅捷而不迟缓。对于法的实证成就，则称为“成熟”。“成熟”具有含义增长完善之意。佛陀凭此神通力，能够随愿成熟与生起。

Ettha ca pāṭihāriyamevaṃ veditabbaṃ. Bhagavā hi abhisambodhito sattame saṃvacchare sāvatthinagarassa dakkhiṇadvāre kaṇḍambarukkhamūle devānamindena sakkena āṇāpitena visukammadevaputtena nimmite dvādasayojane ratana maṇḍape bhagavatā nimmite yojanappamāṇe ratanapallaṅke ratanacaṅkame ca nisīditvā tiyojanike dibbasetacchatte dhārayamāne samantato dvādasayojanāya parisāya atthādānaparidīpanaṃ titthiyamaddanaṃ uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati, heṭṭhimakāyato aggikkhandho, uparimakāyato udakadhārā. Puratthimakāyato aggikkhandho, pacchimakāyato udakadhārā. Pacchimakāyato aggikkhandho, puratthimakāyato udakadhārā, dakkhiṇaakkhito aggikkhandho, vāmaakkhito udakadhārā. Vāmaakkhito aggikkhandho, dakkhiṇaakkhito udakadhārā. Dakkhiṇakaṇṇasotato aggikkhandho, vāmakaṇṇasotato udakadhārā. Vāmakaṇṇasotato aggikkhandho, dakkhiṇakaṇṇasotato udakadhārā. Dakkhiṇa nāsikāsotato aggikkhandho, vāmanāsikāso tato udakadhārā. Vāmanāsikāsotato aggikkhandho, dakkhiṇanāsikāsotato udakadhārā. Dakkhiṇaaṃsakūṭato aggikkhandho, vāmaaṃsakūṭato udakadhārā. Vāmaaṃsakūṭato aggikkhandho, dakkhiṇaaṃsakūṭato udakadhārā. Dakkhiṇahatthato aggikkhandho, vāmahatthato udakadhārā. Vāmahatthato aggikkhandho, dakkhiṇahatthato udakadhārā. Dakkhiṇapassato aggikkhandho, vāmapassato udakadhārā. Vāmapassato aggikkhandho, dakkhiṇapassato udakadhārā. Dakkhiṇapādato aggikkhandho, vāmapādato udakadhārā. Vāmapādato aggikkhandho, dakkhiṇapādato udakadhārā. Aṅgulaṅgulehi aggikkhandho, aṅgulantarikāhi udakadhārā. Aṅgulantarikāhi aggikkhandho, aṅgulaṅgulehi udakadhārā. Ekekalomato aggikkhandho, ekekalomato udakadhārā. Lomakūpato lomakūpato aggikkhandho, lomakūpato lomakūpato udakadhārā pavattati. Channaṃ vaṇṇānaṃ nīlānaṃ pītānaṃ lohitakānaṃ odātānaṃ mañjaṭṭhānaṃ pabhassarānaṃ ubbahanabhūtānaṃ yamakā yamakā vaṇṇā pavattanti. Bhagavā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā nisīdati, nimmito caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Bhagavā seyyaṃ kappeti, nimmito caṅkamati vā tiṭṭhati vā nisīdati vā. Nimmito caṅkamati, bhagavā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Nimmito tiṭṭhati, bhagavā caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Nimmito nisīdati, bhagavā caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vāti vividhaṃ yamakapāṭihāriyaṃ titthiyānaṃ maddanatthāya akāsīti. Ettha ca pana yo koci evarūpaṃ pāṭihāriyaṃ kātuṃ samattho ce. So āgacchatūti codanāsadisattā vuttaṃ atthādānaparidīpananti. Atthādānañhi anuyogo, paṭipakkhassa atthassa ādānaṃ gahaṇanti katvā, tassa paridīpanaṃ atthādānaparidīpanaṃ. Titthiyamaddananti pāṭihāriyaṃ karissāmāti kuhāyanavasena pubbe uṭṭhitānaṃ titthiyānaṃ maddanaṃ. Tañca tathā kātuṃ asamatthatā sampādanameva. Tadetaṃ padadvayaṃ yamakapāṭihāriyanti etena sambandhitabbanti.

此处应当明确“破折”的涵义。佛陀成就正觉的第七年，住在城南门外的树根下，由天帝萨咖及洁净天子等诸众助兴，在十二由旬远的宝殿宝座和宝莲花轮座上安坐，当被三由旬的天顶白云覆盖，周围有十二由旬的会众光耀庄严。佛陀身体的上身发出火焰般相，上身以下则是水流相。前面的上身是火焰相，后面的则是水流相；后面的上身是火焰相，前面则为水流相；右肩是火焰相，左肩是水流相；左肩为火焰相，右肩是水流相；右耳根处是火焰相，左耳根处是水流相；左耳根是火焰相，右耳根是水流相；右鼻孔是火焰相，左鼻孔是水流相；左鼻孔是火焰相，右鼻孔是水流相；右太阳穴是火焰相，左太阳穴是水流相；左太阳穴是火焰相，右太阳穴是水流相；右掌是火焰相，左掌是水流相；左掌是火焰相，右掌是水流相；右眼是火焰相，左眼是水流相；左眼是火焰相，右眼是水流相；右脚是火焰相，左脚是水流相；左脚是火焰相，右脚是水流相；火焰相与水流相交错缠绕，时而火焰相现，时而水流相现。毛发根根上互相交错。色泽缤纷，有蓝色、黄色、红色、白色、明亮洁白、闪耀如晨星等交错现。佛陀行走、现相、坐下、卧臥皆自在显现。佛陀坐着时，现象走动或坐卧，佛陀走动时，现象坐或卧，佛陀卧卧时，现象走动或坐坐。现象走动时，佛陀坐卧行皆可。此种多样火水交错映现的破折法，为教外异门软化之用。若有人善于制造此般破折法，即具戒律中所说的“利益教法语句”的开示、及诱导外道软化，称为“外道软化破折法”。据此有二者应当分辨：所谓“利益教法”即明白理义的开示；所谓“软化异门”则是降伏敌对异见教法使之软弱。此二法合称为“破折之辅助方法”，应加分别了解。

Seṭṭhanti pasatthataraṃ. Tassa vacanattho heṭṭhā vuttoyeva. Paramaratijanti devamanussānaṃ uttamaratiṃ janakaṃ. Paramānaṃ uttamasādhūnaṃ cittaramanaṃ janāpetaṃ vā, ettha ca paṭhamavikappe paramasaddo uttamavācako anipphannapāṭipadiko nipāto. Dutiyavikappe sādhuvācako nipphannapāṭipadiko. Devamanussānaṃ paramaṃ uttamaṃ ratiṃ janetīti paramaratijo, munindo. Paramaratisaddūpapada janadhātu janane kvi. Atha vā pakārena saddhamme ramantīti paramā, sādhū labbhanti. Papubba ramudhātu kīḷāyaṃ a. Tesaṃ cittassa ratiṃ ramanaṃ janetīti paramaratijo, munindo. Taṃ paramaratijaṃ. So hi dhamma desanāya ca pāṭihāriyena iddhiyā sarīrasobhagga sampattiādīhi ca devamanussānaṃ cittassa abhiratiṃ abhikkantaṃ janetīti paramaratijanti thometi.

『至高的愉悦』是指最高的乐趣。其言辞意义即前文所述。众天人及人间追求最极致的荣华快乐，即此最高之乐。初次出现时，最高之乐的音声言辞能标识明了，叫做第一义集结排布；第二义时，则是善良言辞的排布。最高愉悦即带来众天人和人间极致愉乐的根本。或称‘最高之喜乐’，此称谓来自尊者王子即圣人。其最高喜乐音声随之产生，人群乃自此具备喜乐欢快之根基，体味其中。此即称‘至高的乐音汇聚’。佛陀宣讲法义，凭神通力量及身荣光、诸禀赋功德，使天人与人间心生欣欢聚合，故称之为‘至高的乐’。

Iddhidhammehupetanti iddhidhammehi upetanti padacchedo. Iddhi dhammehīti acinteyyaappameyyehi buddhaiddhisaṅkhātaguṇehi. Dhammasaddo hi guṇe vattati buddhadhammātiādīsu viya. Ijjhanaṃ samijjhanaṃ iddhi. Ijjhati samijjhatīti vā iddhi. Ijjhati samijjhati yathicchitattho etāyāti iddhi. Idhadhātu vuddhiyaṃ i, tipaccayo vā. Bhagavā etāya iddhiyā yathicchitattho iddho vuddho ukkaṃsagato hotīti attho. Dhāreti pakāseti taṃsamaṅgino dabbanti dhammo, guṇo. Iddhieva dhammo iddhidhammo, tehi dhammehi. Upetanti samannāgataṃ. Upagacchati sampajjatīti upeto, munindo. Upapubbaidhātu gatiyaṃ ta. Taṃ upetaṃ.

所谓“依神通法得力”，是指因摄受神通力而得名。神通法是指不可思议、无量无边、由佛所具足显发的殊胜功德。‘法音’即是佛法的功德在此发挥作用。‘意念出不起即神通’，‘念头随愿所至即为神通’。神通的形成依凭所增长力量、三因等关系而生。佛陀凭此神通，顺其所愿，恒常成熟且得成就。‘持有’即能保持、彰显之义，如同眼镜框护持镜片。故名‘有此功德者神通法’。‘得’即配备持有。‘来至、显现、具足’即为‘得’的含义，因此称为‘得神通’。

Iddhi pana adhiṭṭhānā iddhi, vikuppanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi cāti dasavidhā hoti. Tattha pakatiyā eko bahukaṃ āpajjati. Sataṃ vā sahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti bahuko homīti evaṃ vibhajitvā dassitā iddhi adhiṭṭhāna vasena nipphannattā adhiṭṭhānā iddhi nāma. Pakativaṇṇaṃ vijahitvā kumāravaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā supaṇṇavaṇṇaṃ vā yakkhavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetīti evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikuppanā iddhi nāma. Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpaṃ manomayanti iminā nayena āgatā iddhi sarīrabbhantare aññasseva manomayassa sarīrassa nipphattivasena pavattattā manomayā iddhi nāma. Ñāṇuppattito pubbe vā pacchā vā taṅkhaṇe vā ñāṇānubhāvanibbattā visesā ñāṇavipphārā iddhi nāma. Ettha ca āyasmato bākulattherassa ca āyasmato saṃkiccattherassa ca āyasmato bhūtapālattherassa ca ñāṇavipphārā iddhi veditabbā. Samādhito pubbe vā pacchā vā taṅkhaṇe vā samathānubhāvena nibbattā visesā samādhivipphārā iddhi nāma. Ettha ca āyasmato sāriputtattherassa ca āyasmato sañjīvattherassa ca āyasmato khāṇukoṇḍaññattherassa ca uttarāya upāsikāya ca sāmāvatiyā upāsikāya ca samādhivipphārā iddhi veditabbā.

神通可分为十种：一是定力神通；二是神通变化；三是心念所变神通；四是智慧转变神通；五是禅定转变神通；六是圣者专有神通；七是由业果生起之神通；八是善行者神通；九是智慧充满神通。每类神通均由相应条件依缘成熟而显现，即称‘定力神通’。其中特别者有单一形相或复合颜色形相。例如展现百色或千色；以智慧受持成定生显神通者即名‘定力神通’。定力神通，可显现各种光彩及军阵形象等。对于如来和尚伽罗等，展示种种神通景象。又有通过神通显现他躯体即名‘心念所变神通’。依智慧修得成之，称‘智慧转变神通’。依禅定修得成之，称‘禅定转变神通’。此三类，尊胜之尊者们如沙利耶、僧伽、迦努等具此神通。

Paṭikūlādīsu appaṭikūlasaññī vihārādikā pana ariyā iddhi nāma. Pakkhidevādīnaṃ vehāsagamanādikā kamma vipākajā iddhi nāma. Yathāha ‘‘katamā vipākajā iddhi. Sabbesaṃ pakkhīnaṃ sabbesaṃ devānaṃ ekaccānaṃ manussānaṃ ekaccā nañca vinipātikānaṃ ayaṃ kammavipākajā iddhī’’tiādi. Cakkavattiādīnaṃ vehāsagamanādikā pana puññavato iddhi nāma. Yathāha ‘‘katamā puññavato iddhi. Rājā cakkavatti vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya antamaso assabandhagobandhapurise upādāya. Jotikassa gahapatissa puññavato iddhi. Jaṭilassa gahapatissa puññavato iddhi. Ghosakassa gahapatissa puññavato iddhi. Meṇḍakassa gahapatissa puññavato iddhi. Pañcannaṃ mahāpuññānaṃ puññavato iddhī’’ti. Vijjādharādīnaṃ vehāsagamanādikā pana vijjāmayā iddhi nāma. Ettha ca ādisaddena ākāse antalikkhe hatthimpi dasseti. Assampi…pe… vividhampi senābyūhaṃ dasseti tyādiṃ saṅgaṇhāti. Tena tena sammāpayogena tassa tassa kammassa ijjhanaṃ tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi nāma.

对立等境界中，识不对立称为圣者神通。由妖魔来往出入等称之为业果神通。例如“何者为业果神通？所有飞禽走兽、部分天人、人间及部分堕地狱者等，皆属业果神通。”等说。王者、护世天王出入称为善行者神通。如“王者吩咐大战，统领马车军，入城镇守，即名五大善行者神通。”等。智慧及种种神通变化显现称为智慧力神通。诸如用手指示空中、展现多神军阵、显现象兽等诸多。依此种种正确缘起和成熟而成神通，即名神通力神通。

Ayaṃ panettha saṅkhepo. Vitthāro pana paṭisambhidāmagge iddhikathāya ca visuddhimaggaṭṭhakathāya ca gahetabbo. Tāsu pana iddhīsu bhagavato ṭhapetvā vijjāmayiddhiṃ avasesā atthīti veditabbā. Atha vā bhagavato tīhi vijjāhi ca aṭṭhahi vijjāhi ca samannāgatattā sabbā buddhaiddhiyo santīti vijjāmayiddhipi labbhatīti daṭṭhabbā. Taṃ munindaṃ ahaṃ vande vandāmīti sambandho.

此处乃略略介绍。详细者应当就《断义经》与《净道注疏》所述神通法加以取解。其中，在神通上，世尊所立八种神足，归结为知见神足与余余法意应通达功用，现当明辨。又或云，世尊具足三明又有八明，诸明悉皆成就，于是诸佛神足皆具足，此理可证。于此，吾当顶礼尊敬尊者。

Ayaṃ panettha saṅkhepatthayojanā. Parahitakaro attanā paresaṃ sabbasattānaṃ atthaṃ payojanaṃ karonto, yo munindo yo yādiso buddho, kaṇḍambaṃmūle kaṇḍanāmikena pasenadikosalarañño uyyānapālena ropitassa setambarukkhassa samīpe sannisinno vasamāno accheraṃ vimhāpanīyaṃ nayanasubhagaṃ devamanussānaṃ pasāda cakkhussa sobhanapattaṃ ākulaṇṇaggijālaṃ parikiṇṇaudaka dhāraaggisikhavantaṃ parisamantato kulaṃ parikiṇṇaṃ aññamañña missakaṃ yamakaṃ yamakaṃ udakajālaaggijālavantaṃ vā, dujjāladdhaṃsaṃ duṭṭhuṃ micchādiṭṭhivādasaṅkhātaṃ jālaṃ viddhaṃsitaṃ, munibhijahitaṃ sabbasammāsambuddhehi avijahitaṃ, pāṭiheraṃ paccanīka paṭihārakaṃ pāṭihāriyaṃ udakaggiyamakaṃyamakaṃ pāṭihāriyaṃ vā , sīghaṃ khippaṃ akāsi akari, seṭṭhaṃ pasatthataraṃ, paramaratijaṃ devamanussānaṃ uttamaratiṃ janakaṃ uttamānaṃ sādhūnaṃ cittaramanaṃ janāpetaṃ vā, iddhidhammehi acinteyyaappameyyehi buddhaiddhi guṇehi upetaṃ samannāgataṃ, taṃ munindaṃ ahaṃ sirasā vande vandāmīti.

此处乃略略提纲联结。为他人利益，自身也利益众生者者，无上圣人，即诸佛也。譬如林中种植园中，有名「坎达那」之树，其邻近为波谢纳帝国萨拉国王，用园丁护持，栖居其中，目光明媚，若天人众生心生欢喜，乐观赏之。众树枝叶交错，水草繁茂，水气氤氲弥散，形同水网彩绳包围，虽有诸邪恶毒、谤邪见之网被斩除，诸佛众里无一被扰，心心相印护持彼处，护法神水气猿猴等亦护卫之，迅速且善巧施为。此地为诸天与人间最上美好享受之所，众生乐此不疲。此地注满神足力，殊胜广大，不可思议，具神通加持，有如诸佛所具足。吾等心顶礼尊敬尊者。

Ekūnavīsatimavandanagāthāvaṇṇanā samattā. · 第十九礼敬偈释完毕。

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20. Munindakko yveko dayudayaruṇo ñāṇavitthiṇṇabimbo, vineyyappāṇoghaṃ kamalakathitaṃ dhammaraṃsīvarehi. Subodhesī suddhe tibhavakuhare byāpitakkittinañca, tilokekaccakkhuṃ dukhamasahanaṃ taṃ mahesiṃ namāmi.

二十、唯尊圣者孤独，其色如逸阳之旭焰，证得智慧成就，身净柔及，以法衣覆体。了达深微，遍布三界，通晓三世之事。此尊圣王身显苦难忍受，惟独顶礼。

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20. Evaṃ ekūnavīsatimāya gāthāya munindaṃ vanditvā idāni vineyyappāṇoghaṃ dhammadesanāya catusaccadhammaṃ bodhaneyyādīhi navahi guṇehi thomitvā munindakkaṃ vanditukāmo munindakkotyādigāthamāha. Ayaṃ pana ya ma na sa ra ragaṇehi ca ekagarunā ca chayatīhi ca sattayatīhi ca racitattā ekūnavīsatakkharā meghavipphujjitāgāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘rasutvassehi ymā na sa ra ra garū meghavipphujjitā sā’’ti. Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ rasutvassehi cha cha satta yatīhi ymā yagaṇamagaṇā ca na sa rara garū nagaṇa sagaṇa ragaṇa ragaṇa ekagaru ca ce yuttā, sā gāthā meghavipphujjitā megha vipphujjitā gāthā nāmāti. Ettha ca rasānaṃ kasāva titta madhuralavaṇa ambila kaṭukavasena chabbidhattā rasasaddo chasaṅkhyāvācakoti daṭṭhabbo. Utūnaṃ hemanta sisīra vasanta gimhavassānasaradavasena chabbidhattā utusaddo chasaṅkhyāvācakoti. Assasaddo sattasaṅkhyāvācakoti daṭṭhabbo. Assasaddassa hi sattasaṅkhyāvācakabhāvo chandaṭīkāsu vuttoti.

二十、今以二十九句颂歌敬礼尊者，愿为尊者讲说清净如实法，宣示四圣谛与九种殊胜功德，以此表达对尊者敬意。此二十九字句乃由清纯且温润和缓的音韵组成，经由七十位辞章雅集悉心制作而成，称为‘云赞歌’。经言云‘由众音韵组合成云赞歌’。此者乃对音韵组合的说明。所谓音韵，是指六种口味如苦甜咸酸辣诸味，依季节不同变化如夏、冬、雨、秋、春，以及呼吸声共七类。呼吸声在七类中为清微细音，亦可见说文解字中论及。

Tattha pana dayudayaruṇo ñāṇavitthiṇṇabimbo eko yo munindakko suddhe tibhavakuhare kamalakathitaṃ vineyyappāṇoghaṃ dhammaraṃsīvarehi subodhesi byāpitakkitti nañca tilokekaccakkhuṃ dukhamasahanaṃ mahesiṃ taṃ munindakkaṃ namāmīti yojanā.

其中，日出如旭之红光，是尊者独一无二，智慧通达成就，身洁净柔，披以法衣，明彻广布三界之理，乃苦难之身。吾心恭敬顶礼此尊者，如是解说。

Imissā gāthāya ca atthakkameneva sukhajānanatthaṃ vaṇṇayissāma, na saddakkamena. Dayudayaruṇotipadassa dayāudayaaruṇoti padavibhāgo kātabbo. Mahākaruṇāsaṅkhātaudayapabbatuggatasūriyāruṇo. Atha vā udayapabbatato uggatasūriyāruṇo viya mahākaruṇā vāti attho. Ettha ca dayāsaddo karuṇāmettāsu vattati. Adayāti vuccati nikkaruṇatanti ettha hi karuṇāyaṃ. Dayāpannoti ettha mettāyaṃ vattati. Mettācittataṃ āpannoti attho. Idha pana karuṇā adhippetā.

此颂歌意旨，主要在于生起安乐，不在音节形式上。‘日出如旭之红光’此词分解应作‘日升赤光’。大悲心作为升起的山岗，旭日由山出，意为大悲之光普照。‘慈’字用以涵义慈悲与友爱。‘无慈’指缺乏慈心，此处为反义词的说明。‘慈悲’用以涵盖慈与爱。‘具足慈心’则意达持有慈心。慈字于此被强调为主要。

Ayaṃ pana vacanattho. Dayati hiṃsati kāruṇikaṃ yāva yathādhippetaṃ parassa hitanibbattiṃ na pāpuṇāti tāvāti dayā, mahākaruṇā. Dayadhātu hiṃsāyaṃ a. Dayati anuggaṇhāti pāpajanampi etāyāti vā dayā. Dayadhātu anuggahaṇe. Dayati attano sukhampi pahāya khedaṃ gaṇhātīti vā dayā. Dayadhātu gahaṇe. Atha vā dayanti gaṇhanti etāya bodhisattā saṃsāradukkhañca sabbaññutañāṇañcāti dayā, mahākaruṇā. Mahābodhisattā hi buddhabhāvāya abhinīhārakaraṇakāle hatthagatampi arahatta phalaṃ chaṭṭetvā saṃsārasāgarato satte samuddharitukāmā anassāsakaraṃ atibhayānakaṃ saṃsāradukkhaṃ pacchimabhave ca saha amatadhātupaṭilābhena anekaguṇasamalaṅkataṃ sabbaññutañāṇañca gaṇhantīti attho. Karuṇāmūlakā hi sabbe buddhaguṇā. Tena vuttaṃ aṅguttaraṭīkāyaṃ ‘‘sabbesañca buddhaguṇānaṃ karuṇā ādi, tannidānabhāvato’’ti.

此处说法意谓：若有人对别人蕴有悲愍，然其表现却同时伤害他，此时尚未达致如其所应具有之利他利益，此乃慈悲；若至此时已慈悲，则为大悲。所谓慈，具备对伤害之反应。所谓伤害，指对恶恶业的扩散。所谓助持，乃由慈悲生起。助持用法有二：一、舍弃自身安乐而承受痛苦者，此为持守；二者，则为接纳。又或说，慈悲亦是谓伤害者。又或说，若菩萨能理解轮回之苦及诸般正觉之智，称之为大悲。大菩萨在成佛前，乃至出世阿拉汉果之后，舍弃功德成果，愿救渡沉迷于三界生死苦海之众生；此时大菩萨于后世得无死之法身，且具诸般功德及遍知之智慧，此义即是。诸佛所有功德根本即是慈悲。故阿含经注中说：「诸佛功德皆从慈悲始，由此得缘而成就。」

Api ca dayanti anurakkhanti satte etāya, sayaṃ vā anuddayati anudayamattameva vā etanti dayā. Dayadhātu anurakkhaṇe apaccayo. Udeti vaḍḍhetīti udayo, pabbato. Udidhātu pasavane ṇa. Āsamantato ālokaṃ karonto uṇati gacchatīti aruṇo, sūriyaraṃsī viseso. Āpubbauṇadhātu gatiyaṃ ṇa. Dayāsaṅkhātato udayapabbatato uggatasūriyassa aruṇo yassāti dayudayaruṇo. Atha vā udayapabbatato uggatasūriyāruṇo viya dayā mahākaruṇā yassāti dayudayaruṇo, munindakko. Yathā hi uggatasūriyassa aruṇo ālokassa ādi hoti, evaṃ bodhisatto dīpaṅkarabuddhassa pādamūle karopayātaṃ nibbānasukhamosajja mahākaruṇāya saṃsārasamuddato satte samuddharitukāmo buddhabhāvāya sudukkarā dānādayo dasa pāramiyo ca pañca mahāpariccāge ca kappasatasahassādhikāni cattāri asaṅkhyeyyāni akāsīti karuṇā buddhabhāvāya ādi. Tasmā buddhasseva dayudayaruṇoti abhitthavituṃ arahatīti vuttaṃ hoti.

又彼慈悲者守护众生，自身亦生起慈护；或自护护他，此亦为慈悲。慈悲之性为守护助缘。所谓生起，当如山产生光明，晨光如红日初升。又如林中之风，呼啸生起之象。此名为「慈悲生起之红光」，即晨光。又或说：慈悲如晨山升起红日般显现，此名「慈悲晨红光」，即慈悲大悲。犹如初升的红日是光明之本，如来过去着地之足得正觉安乐，唯大慈悲心者可救绝三界生死苦海。菩萨身负弘法教化重任，历经无数大劫，修习十种功德、五种宏大布施与诸多严净之法门，故称慈悲晨升红日。由是知佛唯是晨红光，称为阿拉汉。

Ñāṇavitthiṇṇabimboti sabbaññutañāṇasaṅkhāto vitthāra parimaṇḍalo. Vitthāracakkavāḷamaṇḍalaṃ viya vipulārammaṇa sabbaññutañāṇavā. Saṅkhatāsaṅkhatabhedaṃ sabbeñeyyadhammaṃ jānātīti ñāṇaṃ, sabbaññutañāṇaṃ. Ñādhātu avabodhaneyu. Visesena tanoti vitthāretīti vitthiṇṇaṃ, ñāṇaṃ. Vipubbatanudhātu vitthāre tapaccayo. Tassa iṇṇādeso. Dhātvantassa lopo, asarūpadvittaṃ. Atha vā vittharati pattharatīti vitthiṇṇaṃ. Tharadhātumevettha viseso. Vamati parimaṇḍalākārena gacchati pavattatīti bimbaṃ, ñāṇamaṇḍalaṃ. Vamadhātu gatiyaṃ bo. Assi. Vassa bo.

「智慧显现之境」意谓诸般遍知智慧所形成的广阔详尽之范围，如同广大的圆盘。圆盘即是智慧之广阔展现。由聚合与分离不同法所构成，故名智慧。智慧即知一切有为法，知一切之智慧也。以智慧资粮来觉悟。所谓显现，即详细地说，是智慧。智慧兴起乃由条件因缘。其本质非实体，缺少质料或色相。或说，智慧得以现前，如圆盘明镜般展开显现。圆盘即智慧展开之所。智慧之行踪。见于诗文与教义。节令、雨季及其他说法相应。

Ṇvādimoggallāne pana ‘‘vama uggiraṇe ba. Vamissa vassa bittaṃ. Vamati uggiratīti bimbaṃ, sarīra’’nti vuttaṃ. Taṃ pana bimbasaddassa sarīravācake yuttameva. Na parimaṇḍalavācake. Idha pana bimbasaddassa parimaṇḍalavācakattā. Ācariyā pana idha bimbasaddassa atthaṃ cakkamaṇḍalanti vadanti. Taṃ pana vicāretabbaṃ. Kasmā, abhidhānappadīpikāyaṃ ‘‘bimbaṃ tu paṭibimbe ca, maṇḍale bimbikāphale’’ti ca. Taṭṭīkāyañca ‘‘maṇḍale paṭimaṇḍale’’ti ca vuttattā. Ñāṇaṃ sabbaññutañāṇasaṅkhātaṃ vitthiṇṇaṃ vitthāraṃ bimbaṃ parimaṇḍalaṃ assāti ñāṇavitthiṇṇabimbo. Atha vā vitthiṇṇaṃ vitthāraṃ bimbaṃ cakkavāḷaparimaṇḍalaṃ viya vipulārammaṇaṃ ñāṇaṃ sabbaññutañāṇaṃ assāti ñāṇavitthiṇṇabimbo, munindakko. Yathā hi cakkavāḷassa anantattā cakkavāḷamaṇḍalaṃ vipulaṃ mahantaṃ hoti, eva meva buddhassa sabbaññutañāṇaṃ anantārammaṇattā vipulaṃ mahantaṃ. Tasmā tassa ñāṇavitthiṇṇabimboti thometīti. Yvekoti yo ekoti padacchedo. Yekotipi katthaci pāṭho. Tassa pana yo ekoti padacchedo kātabbo. Taṃ pana pāṭhadvayaṃ yuttameva. Yvekoti hi pāṭhe ādesasandhi hoti. Yekoti pāṭhe pana lopasandhīti ayametesaṃ viseso. Yo munindakkoti sambandho.

关于长老摩嘎剌那说：「智慧如圆盘投映，圆盘即身。」此即传承所言智慧比喻之圆盘，代表肉身。此处圆盘一辞为身体之表意，并非指圆形领域。然教师们此处以圆盘暗喻智慧之广阔圆满。此义须详加思考。字典中谓圆盘乃圆润投影之一形态。而注解典籍诠释其义为圆盘、其围绕乃为光轮。智慧即遍知智慧的详细显现，譬如圆盘之广大光盖。正如圆盘无尽，智慧亦广大无限。故称智慧圆盘。本讲义即此也。【yve】谓一，【yekoti】谓一字断开。某处有此二义，宜通用。此字于两用意中，当采双义。因「yve」作为词节粘附用，属于介接，从语法上讲，「yekoti」带有省略和连结意义，此为专门见解。

Ekoti asahāyo, adutiyako eka buddhabhūtoti attho. Ettha ca ekasaddo aññaseṭṭhāsahāya saṅkhyādīsu dissati. Tathāhesa sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantītiādīsu aññatthe dissati. Cetaso ekodibhāvantiādīsu seṭṭhe. Eko vūpakaṭṭhotiādīsu asahāye. Ekova kho bhikkhave khaṇo ca samayo ca brahmacariyāyātiādīsu saṅkhyāyaṃ. Idha pana asahāye adhippeto. Ayaṃ panassa vacanattho. Asahāyo hutvā eti gacchati pavattatīti eko, adutiyako hutvā anuttaraṃ sammāsambodhiṃ eti jānāti paṭivijjhatīti vā eko, munindakko. Edhātu idhātu vā ñāṇagatīsu ṇvu. Atha vā eko bhagavā pabbajjasaṅkhātena eko. Adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko , ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāya maggaṃ gatoti eko, anuttaraṃ sammāsambodhiṃ abhisambuddhoti ekotiādinā āgatena mahāniddesanayenapettha attho veditabbo.

「一」者，不依他，唯一佛陀果位所成，意即此义。此处「一」字于不同场合有助他者、数目等多重意义。如说常数、我与世界，一真理常住等。心念统一一境等说法。唯有一无助问题者等。亦有瞬间、阶段、时刻、出家生活段落等数目义。此处以「无助」为主，谓弃此而达到无上正彻悟也。以此了解由此起意，譬如当前、过去诸智慧行、佛出家缘，或分别是二因，即断贪、断舍等，一心清净或无染，终至道绩圆满，正觉成就，此皆涵盖。是故此义应细明解。

Api ca anantacakkavāḷesuyeva ekova buddho eti uppajjati vikasati vāti eko. Vuttañhi ekanipāta aṅguttara pāḷiyaṃ ‘‘aṭṭhānametaṃ bhikkhave anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ bhikkhave vijjati, yaṃ ekissā lokadhātuyā ekova arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī’’ti. Tadaṭṭhakathāyañca ‘‘ekissā lokadhātuyāti dasasahassilokadhātuyā. Tīṇi hi khettāni jātikkhettaṃ āṇakkhettaṃ visayakkhettanti. Tattha jātikkhettaṃ nāma dasasahassilokadhātu. Sā hi tathāgatassa mātukucchiṃ okkamanakāle nikkhamanakāle sambodhikāle dhammacakkappavattane āyu saṅkhāravossajjane parinibbāne ca kampati, koṭisatasahassa cakkavāḷaṃ pana āṇakkhettaṃ nāma. Āṭānāṭiyaparitta moraparittadhajaggaparitta ratanaparittādīnañhi ettha āṇā pavattati. Visayakkhettassa pana parimāṇaṃ natthi. Buddhānañhi yāvatakaṃ ñāṇaṃ, tāvatakaṃ ñeyyaṃ. Yāvatakaṃ ñeyyaṃ, tāvatakaṃ ñāṇaṃ. Ñāṇapariyantikaṃ ñeyyaṃ, ñeyyapariyantikaṃ ñāṇanti vacanato avisayo nāma natthi. Imesu pana tīsu khettesu ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantīti suttaṃ natthi. Na uppajjantīti pana atthi. Tīṇi hi piṭakāni vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakaṃ. Tisso saṃgītiyo mahākassapattherassa saṃgīti, yasattherassa saṃgīti, moggaliputtattherassa saṃgīti, imā tisso saṃgītiyo āruḷhe tepiṭake buddhavacane imaṃ cakkavāḷaṃ muñcitvā aññattha buddhā uppajjantīti suttaṃ natthi. Na uppajjantīti pana atthī’’ti.

又若论无尽轮转空间中独有一佛显现说法。经中说：长老法句部经有云：「此八处无漏洞，唯一正觉阿拉汉于一世界里，或二世界里，无法同时涌现，故无其他佛之地点。此地点为珍贵场所，唯佛出现。」「三界并无别多佛同时现现之经文。」「虽无文字，然实有此义。」此经无误。三藏即律、经、论三藏经典。三众，指大咖萨巴长老等三长老议定。此三长老于三藏佛说中，旋转此宇宙法轮，实无别佛于此轮出现之经文。虽无经文宣言，然义实乃然。

Ettha ca ekissā lokadhātuyāti dasasahassi lokadhātuyāti idaṃ jātikkhettaṃ sandhāya vuttaṃ. Dasasahassilokadhātu hi imaṃ lokadhātuṃ parivāretvā ṭhitā hoti. Tattakānaṃyeva jātikkhettabhāvo dhammatā vasena veditabbo. Imesu pana tīsu khettesūti iminā dasasahassilokadhātusaṅkhāte jātikkhette koṭisatasahassacakkavāḷasaṅkhāte āṇakkhette anantacakkavāḷa saṅkhāte visayakkhette cāti imesu tīsu buddhakkhettesu ito cakkavāḷato aññesu anantacakkavāḷesu buddhā nuppajjantīti dasseti. Tividhañhi buddhakkhettaṃ dassetvā imesu pana tīsu khettesūti ādhārabhāvena vuttaṃ, na niddhāraṇabhāvena. Kasmā, aṭṭhakathāyaṃ niddhāraṇīyapadassa abhāvato. Sati hi aṭṭhakathācariyo tassa padassa niddhāraṇatthe adhippete imesu tīsu khettesu āṇakkhette ṭhapetvā imaṃ cakkavāḷantiādi vucceyya. Na. Tasmā tassa padassa ādhāratthoyeva gahetabbo. Pubbanissayā cariyehi ca tassa padassa ādhārabhāvena atthayojanā katāti. Tatheva pana abhidhammañāṇavibhaṅgapāḷiyañca, tadaṭṭhakathāyañca uparipaṇṇāse bahudhātusuttapāḷiyañca, tadaṭṭhakathāyañca nettipāḷiyañca tadaṭṭhakathāyañca taṃ kāraṇaṃ āgatamevāti. Taṃ aṅguttaraṭīkāyaṃ pana ‘‘na uppajjantīti pana atthīti na me ācariyo atthi, sadiso me navijjatītiādi. Imissā lokadhātuyā ṭhatvā vadantena bhagavatā kiṃpanāvuso sāriputta atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā samasamo sambodhiyanti evaṃ puṭṭhohaṃ bhante noti vadeyyanti vatvā tassa kāraṇaṃ dassetuṃ aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyunti imaṃ suttaṃ āharantena dhamma senāpatinā ca buddhakkhettabhūtaṃ imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti adhippāyo’’ti vuttaṃ. Tatheva pana ñāṇavibhaṅgamūlaṭīkāyaṃ, uparipaṇṇāsabahudhātu suttaṭīkāyañca vuttaṃ. Ettha ca imaṃ lokadhātuṃ ṭhapetvā aññattha anuppatti vuttā hotīti iminā buddhakkhettabhūtato ito cakkavāḷato aññesu anantacakkavāḷesu buddhānaṃ anuppatti dassitā hoti. Aññatthāti hi sāmaññena vuttepi aṭṭhakathāyaṃ vuttena imesu tīsu khettesūti saddantarasannidhānena anantacakkavāḷabhūto visesattho gahetabbo. Sāmaññavacanopi hi saddo saddantarasannidhānena visesavisayoti.

此处谓单一世界域时，所谓十万世界域，是指此世界生域如是说。所谓十万个世界域，是环绕此世界域而存在的。其时，须凭法性领悟出生生域的实相。又云三种生域者，以此所谓十万个世界成名的生域，百千万界环列的界域，无量界环列的境域，三者即此三种佛生域。从这些佛生域往外的界环列里，诸佛不生，指出此义。此三生域之说乃是凭依而出，不是明确限定。故注疏中无『限定』之语。注疏师为解释此语，依止这三生域，于百千万界中说“此为界环”之类，不可断说为限定故。以前缘起法与前行行为作依据，谓此言为依止意义而非限定意义。同样，佛学论典、注疏及《上品多层诸法论》和《净译》对本因缘皆有述及，并说明此义。然《阿含经续论》中称“非生即义”非我师所语，谓与所闻不同，沙利士子等必问：世尊立此世界时，他方沙门婆罗门是否俱同成佛？询问未竟，于注疏中说：“这是不可辩论之地，因一世界有两位阿拉汉正觉先后出世，佛法统领此佛生域，故他处不生。”《上品多层论》及《净译》亦有同说。此谓立此世界后，异处不生佛。异处即普通语录所说三生域中无量界环，指佛境无生。异义者，即普通语录所言依辞义在此三生域间，言内含无量界环之特别意义。普通语录中言辞亦含有依辞意义，即声闻间指明特殊境域之义，故不可仅以字面解。此段乃详尽揭示三生域与十万世界之相关义理。

Ayaṃ panettha aparo nayo. Aṭṭhakathāyaṃ vutte buddhā hi uppajjamānā imasmiṃyeva cakkavāḷe uppajjanti. Uppajjanaṭṭhāne pana vārite ito aññesu cakkavāḷesu nuppajjantīti vāritameva hotītiettha vākye imasmiṃ yevātipade samabhiniviṭṭho evasaddo nivattāpanāvadhāraṇattho. Etena aññesu anantacakkavāḷesu aññesaṃ buddhānaṃ uppattiṃ nivatteti. Yadipi hi aññesu anantacakkavāḷesu aññe buddhā uppajjeyyuṃ. Evaṃ santesu saṅkhatāsaṅkhatabhedaṃ sabbadhammaṃ jānanto passanto amhākaṃ bhagavā aññacakkavāḷesu aññe buddhā uppajjantīti evaṃ vucceyya. Na. Taṇhaṅkarādayo hi aṭṭhavīsati sambuddhā ito cakkavāḷato aññesu cakkavāḷesu uppajjantītivacanaṃ tepiṭake buddhavacane natthi, tathā aṭṭhakathā ṭīkāsu ca. Tasmā ito cakkavāḷato aññesu ananta cakkavāḷesu aññe buddhā nuppajjantīti daṭṭhabbā. Vuttañhetaṃ suttantamahāvaggaṭṭhakathāyaṃ mahāsamayasuttavaṇṇanāyaṃ –

此段又示别种说法。注疏中说诸佛出生皆在此界环本身。生起时，在此界环内，而在他界环中不生，此“障碍”义也。此句为严格限定句，表示回转、止息、否定之意。故此他界无量界环中不生他佛出世。虽然在他无量界环他佛得以出世，但如此发生之事在经律论及注疏中未见明说。故应视为界环内无无限多佛之出，注疏释为他界无量界环无他佛诞生。经文显然说此，故释注如此传达。经中大品经续论说：“此处应视为示止，如说一佛世界中无其它阿拉汉正觉般涅槃。”此语从另一经续及注释文献证明，明诸佛先后出世不重复于一世界域，故说非多佛重生。如此之说显示彼时佛生之界域界限与佛之诞生唯一性，令诠释更严谨深刻。注疏中引多种文献论证此点，特别说明十万世界与佛生域之正理解，避免混淆。

‘‘Athassa etadahosi mādiso buddhoyeva sakkuṇeyya. Atthi pana katthaci añño buddhoti anantāsu lokadhātūsu anantañāṇaṃ pattharitvā olokento aññaṃ buddhaṃ na addasa. Anacchariyañcetaṃ, yaṃ idāni attanā samaṃ na passeyya. Yo jātadivasepi brahmajālasuttavaṇṇanāyaṃ vuttanayena attanā samaṃ apassanto aggohamasmi lokassāti appaṭivattiyaṃ sīhanādaṃ nadi. Evaṃ aññaṃ attanā samaṃ apassitvā cintesī’’ti. Tathevetaṃ. Purābhedasutta mahāniddesaṭṭhakathāyañca, taṃ mahāsamayasuttaṭīkāyañca ekissā lokadhātuyāti sutte āgatanayena sabbattheva pana apubbaṃ acarimaṃ dve buddhā nāma na honteva. Tenevāha ‘‘anantāsu loka dhātūsu…pe… na addasā’’ti saṃvaṇṇeti.

此段曰：“如此便有此情形，望诸佛定于本界环。虽说他佛存于无量世界域中，以无边智慧观察，未见他佛生，属常理非殊显。若生时未见，实为常理，不该惊奇。此乃《范畴经续》及其他诸论典所言，未见他佛非怪事。”此说多层著述证实无另一佛生于他界，在单一界生存之佛是唯一。大品经续论、注释文本亦同向。故从更古老及后世经典一贯如此认知，佛生域与多佛同生说自相矛盾，应否定。

Apaṇṇakajātakaṭṭhakathāyañca ‘‘satthā upāsakā heṭṭhā avīciṃ upari bhavaggaṃ paricchedaṃ katvā aparimāṇāsu lokadhātūsu sīlādīhi guṇehi buddhena sadiso nāma natthi. Kuto adhikataro…pe… āhā’’ti vuttaṃ. Imāsu dvīsu aṭṭhakathāsu ca anantāsu lokadhātūsūti ca aparimāṇāsu lokadhātūsūti ca anantaaparimāṇa saddena vuttaṃ. Tehi dvīhi saddehi ṭīkāvacanena ca anantāsu lokadhātūsu aññesaṃ buddhānaṃ anuppattiṃ dasseti.

《未来生经续论》云：“教师、居士等于无边地狱上方及无量世界域中，无论多少，皆无具佛之品德，即无比库如来。岂有较多于此乎？”故二注疏均以“无量界域”呼称无数世界域，阐明无量界域中无其它佛出现。以此二语句及注释解释，指出“无量界域”涵义为无他佛之地。此为重要释义。

Sammohavinodanīaṭṭhakathāya yojanāyaṃ pana imesu panātiādinā koṭisatasahassa cakkavāḷato aññasmiṃ cakkavāḷe buddhā na uppajjantīti ñāpeti. Mayaṃ pana evaṃ vitakkayāma. Aññasmiṃ cakkavāḷeti ito cakkavāḷato aññesu sabbesupi tīsu buddhakkhettesūti atthe gayhamāne sati koṭisatasahassacakkavāḷato aññasmiṃ cakkavāḷe buddhā na uppajjantīti viññāyati. Yadi pana aññasmiṃ cakkavāḷeti ito aññasmiṃ jātiāṇākhettabhūte cakkavāḷeti atthe gahite koṭisatasahassacakkavāḷato aññasmiṃ cakkavāḷe buddhānaṃ uppatti bhaveyyāti viññāyati. ‘‘Aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’tiādipāḷiyā ca. ‘‘Aṭṭhānametaṃ anavakāso, yaṃ ekissā lokadhātuyā dve rājāno cakkavattī’’tiādipāḷiyā saddhiṃ kathanato koṭisatasahassacakkavāḷato buddhānaṃ anuppatti viya aññissā lokadhātuyā cakkavattirañño anuppatti bhaveyya. Kathāvatthuppakaraṇe ca koṭisatasahassacakkavāḷato aññasmiṃ cakkavāḷe buddhānaṃ uppatti na paṭisedhitā. Tasmā āṇakkhettabhūtato koṭisatasahassacakkavāḷato aññasmiṃ cakkavāḷe buddhassa bhaveyyāti ayaṃ amhākaṃ khanti. Vīmaṃsetvā gahetabbanti vuttaṃ.

《迷惑解除注疏》中论云：“以此处‘他界界环’自百千万界环至他界界环，诸佛不生。”意谓如是思维，他界界环中无佛出世。知此义后，浑然明白百千万界环之一切三种佛生域中，唯我佛独起成道。若称他界界环是另外生界界环，即所谓称‘他界界环’为由种族与生地成义，此处以百千万界环为界，令此别有他界佛不生。又有言‘此地无容二佛’。诸经文释因此义，谓一世界唯有二阿拉汉正觉先后出现，无三佛同时现。即使有二佛同一界，余界亦无佛生，此谓界域无量佛不同时出现之理。故此释文字严密，理义鲜明。昔有言‘一界唯有二佛正觉’等经续类注释亦在此验证。此种各论证，充分表明佛的世间唯一存在之道理。

Ettha ca yaṃ kathāvatthuppakaraṇe ca…pe… na paṭisedhitāti vuttaṃ. Taṃ pana kathāvatthupāḷiyaṃ nattheva. Imissā pana sabbadisākathāyaṃ paravādīnaṃ parikappavacanamattameva atthi. Tena vuttaṃ tassaṃ pāḷiyaṃ ‘‘sabbadisā buddhā tiṭṭhantīti. Āmantā. Puratthimāya disāya buddho tiṭṭhatīti. Nahevaṃ vattabbe…pe… puratthimāya disāya buddho tiṭṭhatīti. Āmantā. Kinnāmo so bhagavā kiṃjacco kiṃgotto, kinnāmā tassa bhagavato mātāpitaro, kinnāmaṃ tassa bhagavato sāvakayugaṃ, ko nāmo tassa bhagavato upaṭṭhako, kiṃdisaṃ cīvaraṃ dhāreti, kiṃdisaṃ pattaṃ dhāreti. Katarasmiṃ gāme vā nigame vā nagare vā raṭṭhe vā janapade vāti. Nahevaṃ vattabbe’’tyādi.

此段谓：“于世间之广泛论述中，有反对者之辩白亦有其言。彼等所言中谓‘四方诸佛在，于此说佛在东方。此不当说佛在东方’。又问‘尊贵者果德玛是何人？其父母为何名？弟子群为何称谓？谁为侍者？何衣何食？居何城邦？不当如此答。’言外表修辞，析显人们于佛世俗常识之疑。此语远见人间世俗故事之广泛流变，实为质询与辨析的典范，反映当时人们对佛世情况的关注及疑问。此种语录显示佛教中经文及注疏对世间实际问题的周详应对。

Tadaṭṭhakathāyaṃ pana ‘‘idāni sabbadisākathā nāma hoti. Tattha catūsu disāsu heṭṭhā uparīti samantato lokadhātusannivesaṃ sabbalokadhātūsu ca buddho atthīti attano vikappasippaṃ uppādetvā sabbadisāsu buddhā tiṭṭhantīti yesaṃ…pe… seyyathāpi mahāsaṅghikānaṃ, te sandhāya pucchā sakavādissa. Paṭiññā itarassa. Puratthimāyāti puṭṭho sakyamuniṃ sandhāya paṭikkhipati. Puna puṭṭho laddhivasena aññalokadhātuyaṃ ṭhitaṃ sandhāya paṭijānāti. Kinnāmo so bhagavātiādi sace tvaṃ jānāsi. Nāmādivasena naṃ kathehīti codanatthaṃ vuttaṃ. Iminā upāyena sabbattha attho veditabbo’’ti vuttaṃ. Ettha ca catūsu disāsu…pe… seyyathāpi mahāsaṅghikānanti iminā paravādīnaṃ laddhiṃ dasseti. Tattha pana catūsu disāsu ca heṭṭhā ca upari ca iti evaṃ samantato lokadhātusannivesaṃ atthīti yojanā. Yesaṃ…pe… mahāsaṅghikānanti yesaṃ paravādīnaṃ laddhi hoti. Kesaṃ laddhi viya. Mahāsaṅghikānaṃ laddhi seyyathāpīti attho. Te sandhāyāti te paravādīpuggale sandhāya ñāṇena dhāretvā sallakkhetvāti attho. Pucchā sakavādissāti sakavādissa sabbadisāsu buddhā tiṭṭhantīti pucchā hoti. Paṭiññā itarassāti paravādissa paṭijānanā hoti. Puratthimāyāti puṭṭhoti sakavādinā puratthi māyātiādinā pucchite sati. Sakyamuninti sakyavaṃsa khattiyajātibhūtaṃ amhākaṃ gotamabuddhaṃ sandhāya. Paṭikkhipatīti paravādīpuggalo apaneti. Puna puṭṭhoti sakavādinā puna puratthimāya buddho tiṭṭhatīti pucchite sati. Laddhivasenāti attano aññalokadhātuyaṃ buddho atthi ca uppajjati cāti micchāladdhivasena paṭijānātīti paravādī puggalo paṭijānāti. Yadi pana aññalokadhātuyaṃ buddho tiṭṭhati. Evaṃ sati tassa nāmagottādiṃ tvaṃ kathehīti sakavādissa codanāvacanaṃ dassetuṃ kinnāmo so bhagavātiādimāha. Iminā ca ito cakkavāḷato aññesu anantacakkavāḷesu aññesaṃ buddhānaṃ abhāvaṃ dasseti. Tena vuttaṃ kathāvatthupāḷiyaṃ ‘‘kinnāmo so bhagavā kiṃjacco…pe… janapadevāti. Nahevaṃ vattabbe’’ti.

然则此处释论谓：此时所说名为“诸方述说”。其内所谓四方者，即下方、上方、周遍，俱是诸世界界宇安置。且于诸世界界中，如来之意义是其自之变化技能展现，于诸方有佛而住。所谓诸佛即是，其如大部众口传者也，他们询问沙伽语者。回答者乃他人。所谓先问者，即沙迦氏如来被问。彼复对所问答曰：若有人于他方宝界中证得佛位，尔时你若知其名号等，如何说之？如此设问乃为应答所设。由此法门，普遍可知。此中“四方”即下上诸界环绕者，即由“由迦那、缽、伽之地界”至四方世界界之意。所谓大部众者乃多方问答所得。问者即指问者，乃执知者。问与沙伽语者对话，即指他方所在博佛。“先问”者即询问先前佛陀之意，复发问者确认佛立于彼界。所谓“获悉本界佛存在”即问者证知非伪，回答者即对此确认。若问者知他方有佛，彼时欲知名族之类，如此于沙伽语者启示。此语显示诸方转轮圣王外诸天地中无他方佛存。由此释论引经说教：“彼佛名为何？所谓国王之处”等，明非况此异说。

Ettha ca pana sakavādinā kinnāmotyādinā pucchite paravādīpuggalo attano laddhiyā sabbalokadhātūsu uppajjamānānaṃ buddhānaṃ nāmādiṃ ajānanto apassanto na hevaṃ vattabbeti paṭikkhipati. Tasmā panettha sakavādī puggalassa laddhiyā aññesu anantacakkavāḷesu aññesaṃ buddhānaṃ uppajjanābhāvo viññāyati. Yadipi hi aññānantacakkavāḷesu aññabuddhā uppajjeyyuṃ. Evaṃ santesu buddhassa matiṃ yathābhūtato jānanto passanto mahāpañño iddhimā dibbacakkhuādīhi chaḷabhiññehi sampanno paṭisambhidā patto satthārā dinnamātikānayena kathāvatthupāḷiṃ desento āyasmā mahāmoggaliputtatthero aññānantacakkavāḷesu aññabuddhānaṃ uppattiṃ katheyya ca. Nāti. Tasmā ayaṃ kathāvatthupāḷi ca tadaṭṭhakathāvacanañca aññānantacakkavāḷesu aññabuddhānaṃ abhāvadīpane sabbaṭṭhakathāṭīkāsu vuttavacanehi daḷhataraṃ padhānavacanameva hotīti daṭṭhabbaṃ.

此处，当问者沙伽语诸方问者，若不识自己所栖世界及诸宝界佛之名号，不见其佛而反驳，则不应如此为。故此处沙伽语人获悉诸方不可多佛出现之理。虽云他方许多佛生，但明了诸佛思想者，智慧广大，具神通及六通彻究，乃为觉者，依据授记经文，长老大摩伽犁子对此诸佛生理作详细说明。曰无余诸方无异佛生。此即诸经释论中，对他方诸佛不出现之明确表述，堪称诸释论书中最为切实之证述，实当谨看。

Na pana buddhāeva aññānantacakkavāḷesu na uppajjeyyuṃ, atha kho laddhabyākaraṇā mahābodhisattā ca paccekabodhi sattā aggasāvakamahāsāvakabodhisattā paripākindriyā sāvakabodhisattā ca buddhakkhettabhūte imasmiṃyeva cakkavāḷe uppajjanti, na aññattha. Kasmā, tesu buddhānaṃ anuppannattā, tesaṃ pana abhinīhāro pāramīsambharaṇaṃ ñāṇaparipācanañca tasmiṃeva samijjhati, na aññattha. Tena vuttaṃ mahāpadāna suttaṭīkāyaṃ –

然佛本身决无他方诸世界中起生，然诸大菩萨、独觉菩萨、第一弟子及广大弟子菩萨，俱修满敬法及智慧，皆出生于此一转轮。其中无他处。何以故？是诸佛未起而其收集布施波罗蜜及智慧完善皆证于此圈中，非别处。故经释典中云——

‘‘Purimabuddhānaṃ mahābodhisattānaṃ paccekabuddhānañca nibbattiyā sāvakabodhisattānaṃ sāvakabodhiyā abhinīhāro sāvakapāramiyā sambharaṇaṃ paripācanañca buddhakkhettabhūte imasmiṃ cakkavāḷe jambudīpeeva ijjhati, na aññatthā’’ti. Tathevetaṃ ekanipātaaṅguttaraṭīkāyañcāti.

“古佛大菩萨与独觉菩萨以及弟子菩萨，起生于佛场之内，如此转轮叶嘉洲（即此世界），无他处。”此语亦见《阿含经·增支部》注中。

Etarahi pana apare ācariyā ‘‘āṇakkhettabhūtato koṭisatasahassacakkavāḷato aññesu cakkavāḷesu buddhā uppajjantī’’ti vadanti. Tesaṃ pana vacanaṃ ayuttameva. Kasmā, aṭṭhakathāyaṃ vutte aññasmiṃ cakkavāḷeti ettha aññasaddassa ṭhapetvā imaṃ cakkavāḷantipadato aññassa apādānassa asambhavato ca anantacakkavāḷesu bahūsu buddhesu uppannesu buddhassa anacchariyattā ca. Acchariyamanusso hi sammāsambuddho. Vuttañhi ekanipāta aṅguttarapāḷiyaṃ

又此尚有他师说：“乃由戒护绿洲万亿转轮，异处转轮生出诸佛。”然而此及注论所言他处转轮，盖有异音，难以立约此处转轮及无数转轮之间，并以他处转轮多年众多佛陀起生中之佛无异现象相违。醒审者知，正觉出世人不惊异也。正如经文云：

‘‘Ekapuggalo bhikkhave loke uppajjamāno uppajjati acchariyamanusso. Katamo ekapuggalo, tathāgato arahaṃ sammāsambuddho. Ayaṃ kho bhikkhave ekapuggalo loke uppajjati acchariyamanusso’’ti. Aññaṃ pana kāraṇaṃ mayā heṭṭhā vuttanayenapi viññūhi viññātabbanti. Aññe pana ācariyā buddhaapadānapāḷiyaṃ –

“尊者们，一有众生世间出生，即自觉惊异。何故？其一者，即如来、阿拉汉、正觉者也。彼一众生世间生起，自然惊异。”此语中之他义，智者宜潜明之。且有他师云佛名经中亦有说法——

‘‘Disā dasavidhā loke, yāyato natthi antakaṃ;

世间有十种方位，行者无终极。

Tasmiñca disābhāgamhi, buddhakkhette asaṅkhayā;

在此方位分布中，佛土无量无边；

Pabhā pakittitā mayhaṃ, yamakā raṃsivāhanā;

光明广布于我，宛如两辆载丝之车，

Etthantare raṃsijālaṃ, āloko vipulo bhave’’ti.

这丝车之间，宛如广布的丝网，光明广大无际。」

Vuttāsu dvīsu gāthāsu paṭhamagāthāya atthaṃ buddhassa anādhippāyena gahetvā micchāñāṇena aññānantacakkavāḷesu uppajjamānā buddhā asaṅkhayāti vadanti. Tesaṃ panetaṃ ayuttameva asundarameva. Kasmā, pāḷiyā ca aṭṭhakathāṭīkāvacanehi ca viruddhattā ca tassā gāthāya atthaggahaṇassa micchattā ca. Imāya hi pāḷiyā gāthāya vā aññānantacakkavāḷesu aññe buddhā uppajjantīti atthe gayhamāne aṭṭhakathāsu imesu pana tīsu khettesu ṭhapetvā imaṃ cakkavāḷaṃ aññasmiṃ cakkavāḷe buddhā uppajjantīti suttaṃ natthi, na uppajjantīti pana atthīti vuttavacanena ca, tīṇi hi piṭakāni…pe… imā tisso saṃgītiyo āruḷhe tepiṭake buddhavacane…pe… suttaṃ natthi. Na uppajjantīti pana atthīti vuttavacanena ca ujukaṃ virujjhati ca. Bhaddantamahā buddhaghosādayo aṭṭhakathācariyā taṃ pāḷiṃ na passantīti attano duggahitena aṭṭhakathācariyānaṃ abbhakkhānaṃ āpajjati ca. Kiṃ panete tipiṭakadharā tikkhavisadajavana gambhīrādiñāṇikā aṭṭhakathācariyā na passeyyuṃ. Passeyyuṃ eva. Tasmā ayuttameva. Aṭṭhakathāsu pana āgataṃ suttaṃ natthītiādivacanameva yuttataraṃ hotīti daṭṭhabbaṃ.

此二偈所述义，若以佛身无上无等之身出发，谓他智慧遍满诸佛法界中而生无量佛者，谓之无量佛。然此义未免稍显不当，《巴利语》及其注释及相关疏解文本对此偈释义多有不合之处，故为误导。彼偈所述“他智慧佛”虽名曰他佛，然三藏内并无“其余方界中有他佛生起”之经典文献，且释义与经文相违。大尊佛音及诸注释师对此《巴利文》未有慧眼洞彻彼义，致其权威注释受损。何况此为三藏所载，具巧妙明晰、精深博大之教义，学者理当审视。故此处尊重《注疏》所言“不存此经”，为理所当然。

Ettha ca buddhakkhettetipadaṃ tasmiñca disābhāgamhītipade visesanaṃ, asaṅkhayātipadaṃ dutiyagāthāya pabhātipadassa visesananti daṭṭhabbaṃ. Ayaṃ panettha yojanā. Loke cakkavāḷaloke dasavidhā dasa koṭṭhāsā disā honti. Tattha koṭṭhāse yāyato yāyantassa gacchantassa me antakaṃ pariyosānaṃ natthi. Buddhakkhette buddhassa dasasahassisaṅkhātajātikkhettabhūte tasmiñca disābhāgamhi mayhaṃ asaṅkhayā saṅkhārahitā yamakā yugaḷā yugaḷā hutvā raṃsivāhanā raṃsivahantā raṃsimuñcamānā vā pabhā cakkaratanamaṇiratanādīnaṃ ālokā pakittitā pākaṭā pattharitā vā. Etthantare dasasahassacakkavāḷantare raṃsijālaṃ raṃsisamūhena vipulo bahutaro āloko bhave ahosinti. Ayamattho cakkindābhisirīsaddhamma dhajamahādhammarājādhirājagurūtiladdhalañchitena ācariyabudhena likhitoti daṭṭhabbo.

且于佛土方界一词，于第二偈中“无量”一词特加说明。此即“瑜伽”之含义。世间轮界，共有十种，十个区划的方位。其中心方位的行进者，其终极无有。佛土，在佛之身壮丽具足，具有十万亿生起地轮法界，此等方分之中，我有无量无数别无所得的对轮，如两辆载线的车辆，载着光明，释放种种佛光、宝光。如是，十万亿轮界之间，这种如丝的广宽网状煌煌光明充满。同时，此义记载于佛眼珠头冠号角旗幡，具足佛陀、法王、教师威严，皆刻铭于此，显彰本义。

Bhagavā hi imāhi gāthāhi cakkavattirājakāle mayhaṃcakkaratanamaṇīratanādīnaṃ asaṅkhayā pabhā buddhakkhettabhūte dasasahassicakkavāḷe pākaṭā pattharitāti dasseti. Na anantacakkavāḷesu uppajjanabuddhānaṃ asaṅkhayabhāvanti.

世尊以此偈颂，示现于我者乃轮王时期，证明我如轮宝珠等宝物光明泽被无量，佛法所行之处，显现于十万轮界中。此莲花显现于世间，现其明朗光辉。非无量轮界中生起之佛有无量之义。

Vuttañhetaṃ buddhaapadānaṭṭhakathāyaṃ ‘‘disā dasavidhā loketi cakkavāḷaloke dasavidhā dasakoṭṭhāsā disā honti. Tattha koṭṭhāse yāyato yāyantassa gacchantassa antakaṃ natthīti attho. Cakkavattikāle tasmiṃ mayā gataṭṭhāne disābhāge vā buddhakkhette buddhavisayā asaṅkhayā saṅkhārahitā. Pabhā pakittitāti tadā cakkavatti rājakāle mayhaṃ pabhā cakkaratanamaṇiratanādīnaṃ pabhā ālokā yamakā yugaḷā yugaḷā hutvā raṃsivāhanā raṃsimuñcamānā pakittitā pākaṭā. Etthantare dasasahassacakkavāḷantare raṃsijālaṃ raṃsisamūhaṃ āloko vipulo bahutaro bhave ahosinti attho’’ti. Ettha ca paṭhamagāthāya pubbaḍḍhassa ekavākyabhāvato disā dasavidhā loketi cakkavāḷaloke…pe… antakaṃ natthīti atthoti vuttaṃ. Aparaḍḍhassa dutiyagāthāyaṃ antogadhattā cakkavattikāle…pe… asaṅkhayā saṅkhārahitā pabhā pakittitāti tadā cakkavattikāle…pe… bhave ahosinti atthoti vuttaṃ. Tasmā asaṅkhayātipadaṃ dutiyagāthāya pabhātipadassa visesananti daṭṭhabbaṃ.

据佛传记注疏中说：“世界有十方十种境界，轮界中又分十种十重界。何谓十重？即在十重轮界中，旅行者往来行至终点则无终止也。轮王时期，在我所到场所及诸方之分中，佛境界光明无量又无烦恼。其光辉普照，当时轮王时期，我光明如轮宝珠等珍宝光明，成双成对如须弥山中织丝车般，绳绳缕缕展开，普照显现。这十万轮界中，也有光明映照如织成网状，光芒广大无比，日益普遍。此中，于首偈前部一句‘十方众生界’即指十方轮界……‘终点无’之义已说完。次偈后段指内部生起之光明无量无烦恼，光辉显现于轮王时代……既示现者。故此言无量与光明二语，乃由于后偈中对‘光’一词有所特别说明，这当观照理解。”

Jinālaṅkāraṭīkāyaṃ pana evamassa sabbadhammesu appaṭihata ñāṇācāraṃ dassetvā idāni loke tādisassa aññassa abhāvaṃ dassento āha.

《净饰论注》中，今此一切法中显现微妙智慧行，今世无此法，示现此类稀有殊胜缺失之义而说。

‘‘Anantasattesu ca lokadhātusu,

“于无量诸众生界，

Ekova sabbepi samā na tenā’’ti.

全部乃圆满无缺，非此即彼。”

Tattha anantalokadhātūsu ekekissaṃ lokadhātuyā anantasattesu tena tathāgatena samo ekopi natthi. Sace eko pana samo na bhaveyya. Sabbe sattā ekajjhaṃ hutvā samā bhaveyyunti ce. Tathāpi natthi, sabbe ekajjhaṃ hutvāpi iminā ekakena samā na hontīti adhippāyoti vuttaṃ. Ettha ca anantalokadhātusūtiādinā ito cakkavāḷato aññesu anantacakkavāḷesu aññesaṃ buddhānaṃ abhāvaṃ dasseti. Evaṃ pana mayā pathavojaṃ uddharitvā dassito viya dassitehi atidaḷhatarehi sādhakavacanehi ito cakkavāḷato aññacakkavāḷesu buddhā uppajjantīti micchāvādo sūriyo andhakāraṃ paṭihanati viya paṭihaniyati apaniyatīti saddhahakaṃ daṭṭhabboti.

此中于无量众生界，众生各自所在之界，多如无量众生界中，与如来平等无二。若唯一平等而无多，众生皆聚于一而成平等则成立。然无如此。即便众生皆聚为一亦无法由一如来成平等，此谓断见。此‘无量众生界’等语，示现于此之外之轮界、及无量轮界中，有异佛不显现。由我此处以平地起，示现如现实体验昭然若揭，谓此轮界对他轮界佛陀生起断言，是谬误误导，如日破暗灯照破黑暗，不当信其言，不随之而行者应知也。

Munindakkoti muninda akkoti padacchedo. Buddhādiccoti attho. Sabbadhamme manati jānātīti muni. Manadhātu ñāṇe i. Makāre assuttaṃ. Atha vā munāti sabbadhamme saka sāmaññalakkhaṇādinā paṭivijjhatīti muni. Munati hitāhitaṃ paricchindatīti vā muni, bhagavā. Munadhātu paṭivijjhane, catusaccadhamme munāti jānātīti vā monaṃ. Catumaggañāṇaṃ. Vuttañhi saṃyuttaṭṭhakathāyaṃ ‘‘monanti catumaggañāṇaṃ. Tañhi munātīti monaṃ, catusaccadhamme jānātīti attho’’ti. Monaṃ assa atthīti muni, bhagavā. Muni ca so indati veneyyasatte dhammena abhibhavati indo cāti munindo, bhagavā. Atha vā munīnaṃ pañcamunīnaṃ indoti munindo, bhagavā. Na kamati na gacchati pādena attano puññajavimānena gacchatīti akko, ādicco. Napubba kamudhātu gatiyaṃ kvi. Dhātvantalopo. Kassa dvittaṃ. Atha vā yugandharubbedhappamāṇe ākāse arati gacchatīti akko. Aradhātu gamane kapaccayo. Kassa dvittaṃ. Taṃ taṃ rāsito taṃ taṃ rāsiṃ arati yātīti vā akko. Atha vā mahantajutatāya akkiyati abhitthaviyati tappasannehi janehīti akko, ādicco. Akkadhātu thavane a. Munindo ca so akko cāti munindakko, akko ādicco viya vā munindoti munindakko, buddho. Yathā hi sūriyo attano sahassaraṃsiyā ekacakkavāḷe timirandhakāraṃ vidhametvā dine dine navayojanasatasahassappadesaṃ koṭisahassappadesaṃ vā dasadisaṃ vā obhāsetvā virocamāno carati, evameva bhagavāpi attano saddhammaraṃ siyā buddhakkhettabhūtesu dasasahassacakkavāḷesu vineyyānaṃ avijjandhakāraṃ vidhametvā dine dine tasmiṃ tasmiṃ disābhāge veneyyasattasamūhaṃ catusaccadhammobhāsena jotayamāno virocanaṃ caratīti ṭhānānurūpaṃ munindakkoti thometi. Ayaṃ samāsopamā hīnūpamāti daṭṭhabbā.

『梵众至尊』者，『至尊』者，与『尊』合成，谓『足以使人肃敬者』。于『尊』字，依古文籍『白文字意集』中记『贡荣』二义。然此尊义当为此二义合也。『圣众』『梵众』虽同义，但圣众重殊胜，梵众重庄严。其义由『冥智广大』而称『梵众至尊』。故云『梵众至尊』是最高尊称，意即于法如尊者一般庄严也。『众』，本义为多，其此处指众多德相、功德、威德、力故。『至尊』者，最高德位也。此名专指如来之尊称。《世尊轶事》中谓：『此乃佛号中尊贵者也』。『法』者，是一切诸法之总称。此谓诸法悉皆众相之总称。『见』『思维』『觉知』皆是此法。『众』者，集合所有诸法皆为法所现也。即，《胜法》云：『一切诸法皆心所转』。即心法，诸法即心所现象是也。此今释意谓法众为大集合，众即多也。此义中『善法』『众妙皆有』，皆涵盖于『一切诸法』中，是故以法为总称。所以，『圣者』即『诸法知晓者』，具三明者，一明色法、二明心法、三明心所法，故云知悉一切法，名曰圣者。此义为常说义，故当推究至深义。然皆由圣者如实见法无我、无常、苦，得离欲断，断恚乐，觉慧清净，超越轮回苦海，故得此圣名。此圣为深知善恶因果、轮回生死实相者也。『圣者』虽有众多称谓，此以其能离欲断恚出家修行者为尊。称其为『圣者』，而非他名。又云，『圣者即断除烦恼、涅槃寂灭者』。此为常释义。法义皆从此展开，故圣者名之。『一切诸法知晓』，此知为实知，非虚妄，能断一切烦恼，故为圣者。举例以说明：如天之日轮，日轮光明宛若千万轮合一，掩去黑暗，照耀万里。今释意佛亦如是，遍照十方世界，明照法灯，断除无明黑暗。光明普照，亮光照耀诸方，令迷惑即悟，令黑暗皆灭，故名为圣者。『圣者』亦谓百行庄严、智德圆满，遍照法界，是为究竟圣名。故以此庄严于念所现，谓为安住法轮智光者。此有义比于喻，谓圣者如同光明普照之日轮，消除黑暗智慧光明也。此义为唯识明师所说。总此，『圣者』乃断烦恼得智，诸法知晓之尊，光明遍照法界者也。此为圣者之由来本意。

Suddheti rāgādimalehi visuddhe. Sujjhati visujjhatīti suddho, tibhavo. Sudhadhātu soceyyeti. Tibhava kuhareti tibhavasaṅkhātakamalasare. Kamalasaraṃ viya tibhavasmiṃ vā bhavanti sattā etthāti bhavo. Bhūdhātu sattāyaṃ ṇa. Tayo bhavā tibhavā, kāmarūpārūpabhūmi labbhati. Kuṃ vuccati udakaṃ, taṃ haratīti kuharo. Kupubbaharadhātu haraṇe a. Tayo bhavā ca te kuharo cāti tibhavakuharo, kuharo viya tayo bhavāti vā tathā. Tasmiṃ tibhavakuhare. Kamala kathitanti uppalanti kathetabbaṃ kaṃ jalaṃ alayati vibhūsayatīti kamalaṃ, uppalaṃ. Kaṃsaddūpapada aladhātu vibhūsane a. Atha vā kamiyati icchiyatīti kamalaṃ. Kamudhātu icchāyaṃ alapaccayo. Kamalanti uppalanti kathiyatīti kamalakathitaṃ. Vineyyappāṇoghanti vineyyapāṇaoghanti padavibhāgo. Vinetabbasattasamūhanti attho. Vinetabbo dametabbo satthārāti vineyyo, satto. Vipubbanidhātu damane ṇyo. Paṇanti jīvanti sattā anenāti pāṇaṃ, jīvitindriyaṃ. Paṇadhātu jīvāyaṃ ṇa. Taṃ assa atthi tasmiṃ vā vijjatīti pāṇo, satto. Assatthitaddhite ṇapaccayo. Vineyyo ca so pāṇo cāti vineyyappāṇo. Avayavena saha hanati gacchati pavattatīti ogho, samūho. Avapubba hanadhātu gatiyaṃ ṇo. Avassa o. Hanassa gho. Vineyyappāṇānaṃ ogho samūhoti vineyyappāṇogho, taṃ.

『清净』者，谓离贪嗔痴等烦恼染污清净无垢。『清净』亦有三种含义。第一为实义，即内心离染无垢，真正清净。第二为区别义，谓净除垢污后之清净状态。第三为比喻义，譬如水之清洁无杂质，故以水比拟清净之义。清净为净化之意，此处『清净』含盖此义。谓内心之染污悉除，品行纯洁无玷，为清净。净土之土亦清净，非染恶污垢污也。又谓『净』为修行之果，断除垢污烦恼，为不生死之净。如净土之义，般若为清净慧，涅槃为清净解脱，皆净净法也。『三界』者，欲界、色界、无色界，是三轮回世界。谓感官及心识等生存的三重层次世界称三界。『净』者亦指净土境界，净土即清净之地尚未沾染五阴烦恼，生死轮回外果位。故清净是断垢、断染、无染之本性，此谓清净。『垢净』合此义也，谓烦恼及果位之净。谓三界烦恼受生，及涅槃清净解脱之相对称谓。此义针对此修行者，以断除烦恼染污为主，故称清净。『欲界』即以五欲为乐之根本境界，谓地、水、火、风四大中，身心感官满足欲乐处。『界』谓存在之处，即境界，范围也。『三界』隐含复数，谓三重之存在世界。『生死』者，是轮回之苦，生者有生、老、病、死四苦，故名生死。『苦海』者，生死无尽如海之苦也。故清净为内心及所处境界的清净无染净。譬如水清，无泥沙杂污必净。『肮脏』为贪嗔痴之三毒烦恼及习气之累染故。而『净』者为除垢故为净，内心凈化明净。由此故，此处『清净』多表示修行内证之成果，代表内心彻底清净无碍。谓修行人应当努力除染，达清净心境，无染如水，故称清净是焉。『有』『无』二法，是指存在与非存在的两样状态。欲界、色界、无色界三界全属有法，脱于生灭、无我、无常法之境界为无法境。此三界皆属于生死流转之所，非涅槃清净境也。『清净』即由修正见断烦恼而得。总而言之，清净为断除诸恶垢，使心无染污，净除一切烦恼执着，入于真实法之净。此净非泛指洁净，乃清除烦恼垢染后的清净之义。『垢』者，烦恼污垢也，诠释烦恼智见、恚怒、贪恋之垢。『净』为无染污之相。谓如净水洁净无杂质，不谓凡尘尘埃。此三界生活众生依贪欲恋爱受苦，故必断恶垢才能离诸苦海。『生命』即指众生之生灭轮回生死变迁。『水』者，比喻生命流转亦称生死苦流之意。谓众生于三界轮回，如水流转不断，苦无边际。故欲灭生死烦恼，必须净除垢污，成就清净。『乐』为诸苦相对之安乐境界，非指俗乐。为从断取欲着生起之乐也。此善乐者，色法心识皆净，心境安乐，为善所以乐。总此，清净即凡凡垢、烦恼悉灭，余善荫乐之境界。故世尊稱『清净』者，即是断除极难烦恼，得大清净，心障销融之证位。为一切修行者当求之圣道也。『生命载体』即生命本体。此载体指心识之载体，为生存之根本，以心识连贯生死流转，称载体。心识非物质之心，识依先后法相续故生生不息，谓载体。『沙漏』『水瓶』『水器』，此为比喻之例，如人身为载体，心识为流转之水。此水质净则生命健康，污则受苦也。此以比喻明载体内心之净污，乃烦恼分别清净之区别。综述，本义为释生命与其净污之道理，谓创生载体与生命流转，生灭苦乐皆由载体转化识流而成。此义诸经中多有称述，根本义即指心识本体及其清净污垢之状态。此为佛法生死轮回论中基本观念。

Dhammaraṃsivarehīti uttamadhammasaṅkhātaraṃsīhi. Ettha ca dhammoti yathānusiṭṭhaṃ paṭipajjamāne satte catūsu apāyesu vaṭṭadukkhesu ca apatamāne katvā dhāretīti dhammo. Dharadhātu dhāraṇe rammapaccayo. Dhāreti ca apāyādinibbattakakilesaṃ viddhaṃsetīti attho. Caturiyamaggo ca nibbānañca nippariyāyato labbhati. Kasmā, ariyamaggassa kilesānaṃ samucchedappahānavasena samucchedakattā, nibbānassa ca nissaraṇappahānavasena tassa ārammaṇabhāvaṃ patvā tadatthasiddhihetuttā. Caturiyaphalañca pariyattidhammo ca pariyāyato labbhati. Kasmā, phalassa maggena viddhaṃsi tabbānaṃ kilesānaṃ paṭippassambhanappahānavasena maggānukūlappa vattattā. Pariyattidhammassa ca tadaṅgappahānavasena tadadhigama hetuttā. Atha vā kilese dhunāti kampati calati viddhaṃsetīti dhammo, caturiyamaggo. Dhunadhātu kampane rammo. Ariyehi dhāriyati paṭivijjhiyati sacchikariyati ārammaṇa karaṇavasenāti dhammo, nibbānaṃ. Dharadhātu ñāṇe. Dhaṃseti paṭippassambheti maggappahīnakilesavāsananti dhammo, ariyaphalaṃ. Dhaṃsadhātu viddhaṃsane. Attano sabhāvaṃ dhāreti ca dhāriyati ca paṇḍitehi na bālehīti dhammo, pariyattidhammo. Dhammo ca dhammo ca dhammo ca dhammo cāti dhammo eka sesanayena, dasavidho dhammo labbhati. Vuttañhetaṃ chattavimāne –

『法』者，谓世尊依诸正法修行所证之真实法也。『真法』谓合于真实之法，依胜义而行，摄受法流。一切法恒常不变，调伏烦恼，得究竟之法。『法蕴』即组合之法，众生五蕴之法，与此法相对。此处谓胜义真实法也。『持守』谓世尊能持守法之清净，调伏烦恼，证得涅槃。『依止』者，修行之依止、寄托。『法力』则是法之威力，能断烦恼，摄持众生。『四圣谛之道』谓为断恶除疑、入灭苦海之正道。『究竟道』为断除一切烦恼通向涅槃之道路。世尊持守法义，依此法而证究竟。此谓圣道。『烦恼』谓贪欲、嗔恚、痴迷之三毒。『灭除』谓斩断烦恼，证得无漏之净。『涅槃』谓无余依止涅槃，断尽烦恼生死之苦海。此最终证果即为圣果。故『四圣谛』皆以灭尽烦恼为宗旨。圣谛之道称四道，即断灭欲、断灭恚、断灭痴之正道。释谓世尊因断尽烦恼而达究竟涅槃，故名圣。修持四谛之果，即是证圣涅槃。故『法』即四谛及其证果悉称。『震动』乃烦恼动摇，不稳妥。『持』谓守护法理不被扰乱。『证实』谓出世间果证实无误。『缘起』依此法须明缘起因果，故法具此义。『诸法总称』法为一切现象之总称，遍及有无法总称也。『十种法』见经文所说十种法门。佛经常称法有十种，即净法、烦恼法、善法、不善法等。此为学理法门之分类。『法』乃直说一切真理，故称「法是一切法中极尊第一者」。佛于众生中称「法」为第一宝，具能教化众生离苦得乐。『持法』谓守持法义，证实四谛真如，断除烦恼。『不恶』谓法虽断烦恼却为善法，非恶。『总法』谓总摄一切法门，故名法。『清净涅槃』无为涅槃为清净法的表现。『道法』即依所修断疑入灭无漏道理，故称道法。『涅槃』为无余垢气功德圆满之证果，故涅槃归入法法中。总而言之：『法』者，为一切真理诸法之总称，含圣谛、灭谛、道谛、果谛，乃众生解脱之根本。世尊持守于此法中以达究竟解脱，断除烦恼，证涅槃，是为持法。故曰法性恒常，能断烦恼，摄持众生，证涅槃。此是四法门合成之总义，此总按经典释义所确立的法义，宜细分讲述。经云：「贪、嗔、痴、慢、疑不善法灭，亦行善法生。」「涅槃寂静、持法如实，断烦恼者证涅槃。」体现以上义理。是故法乃一切经藏所归，诸行无常无我之理，法即成佛之基本寄托也。

‘‘Rāgavirāgamanejamasokaṃ,

『贪是非贪，瞋是非瞋，痴是不痴，愚痴是苦恼之根本无明。』『无忧无灭疾，离见闻心垢；』此二句是说，远离贪嗔痴无明，断除烦恼，净除心污染现。此三句概括一切烦恼烦悔之自性。即远离世间有害烦恼之心态，转至善法心性。此是佛陀所证之真实法，教化众生离苦得乐之理。

Dhammamasaṅkhatamappaṭikūlaṃ;

『法不可妄造，亦不可违背真实；』言一切法皆真实存在，不应妄为执著，亦不可违背真理。此句提醒修行者勿妄想违背三法印，实相不虚妄。此守护法义，断惑脱迷，明正见真理之含义。

Madhuramimaṃ paguṇaṃ suvibhattaṃ,

『甘甜此法，不可称拟，庄严殊胜，妙乐无比；』意谓法极其甘美安乐，庄严无双胜妙无比。是佛法之真实功德，不同凡俗，称誉无穷。此颂扬佛法广大无边，甘甜安乐之真义。合称此四句，述说佛法真义及其殊胜甘美，引发众生修行励志。

Dhammamimaṃ saraṇattamupehī’’ti.

意即“应当皈依此法”。

Ayaṃ panettha yojanā. Māṇava rāgavirāgaṃ rāgavigataṃ imaṃ dhammaṃ maggadhammañca anejaṃ ejāsaṅkhātataṇhāvirahitaṃ asokaṃ sokavirahitaṃ imaṃ dhammaṃ phaladhammañca, asaṅkhataṃ saṅkhatavirahitaṃ imaṃ dhammaṃ nibbānadhammañca. Appaṭikūlaṃ avirodhanaṃ madhuraṃ atthabyañjana sampannattā madhuraṃ, paguṇaṃ pakaṭṭhaguṇaṃ suvibhattaṃ suṭṭhu vibhajitabbaṃ, imaṃ dhammaṃ pariyattidhammañca saraṇattaṃ saraṇabhāvaṃ upehi upagacchāhīti.

此即为此法皈依。由此可知，诸学童当断除贪染，远离贪欲，皈依此法及离欲法。此法称为无烦恼、无渴爱、无忧愁、无悲伤者，且为果报法，不受缠缚、不缚缚者，亦即涅槃法。此法无违逆，非对抗，甘甜并具义理义涵，甜美，善利益，显明其优胜特质，应正确分辨，此法便是闻思所成之法，应皈依归顺。

Ettha hi kāmarāgādibhedo sabbopi rāgo virajjati pahiyati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya antonijjhānalakkhaṇassa ca sokassa taduppattiyā sabbaso parikkhīṇattā anejama sokanti phalaṃ kathitaṃ. Kenaci paccayena asaṅkhatattā dhammamasaṅkhatanti nibbānaṃ kathitaṃ. Avirodhadīpanato pana atthabyañjanassa sampannatāya pakaṭṭhaguṇavibhāvanato suṭṭhu vibhajitattā ca appaṭikūlantiādinā sabbopi pariyatti dhammo kathito. Vuttañhi tadaṭṭhakathāyaṃ ‘‘ettha hi rāgavirāganti maggo kathito. Anejamasokanti phalaṃ. Dhammamasaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhā’’ti. Idha pana sāmaññato dasavidho dhammo. Visesato pana pariyatti dhammo adhippeto. Kasmā, subodhesīti vuccamānattā. Raṃsīti rasiyanti assādiyantīti raṃsī, rasanti assādenti sattā etāyāti vā raṃsī, rasadhātu assādane a ca ī ca. Atha vā rasiyati sinehiyati taṃ janehīti raṃsī. Rasadhātu sinehe. Niggahītāgamo.

在此，所谓贪爱断灭，乃指一切贪欲悉皆退转消灭，故称为“断贪”。对于断除的渴爱及内在消灭的忧悲，因忧愁之生灭净尽，称为无忧果报。涅槃法则因其无缠缚故称不缠缚。又因其不违逆，义理具足且显明，且本末分明，故称无违逆等。综上所述，一切皆为闻思法。这正是经注内所述：“此处讲解断贪为道，讲解无忧为果报，讲解无缠缚为涅槃，讲解无违逆及甘甜、优胜、完善并分明者，即为三藏分类之法。”普遍有十种法，尤以闻思法居首，故以此名为“殊胜闻思法”。何以故？“殊胜”谓其如蜜、甘露沐浴；“闻思”乃教法所散布甘露与莲花般之善法，护住众生，开示四圣谛之果报妙义，这便是“殊胜闻思法”含义。又讲“甘味者”意指众生称赞、喜爱、享受，缘此得名。蜜意为甘甜，甘味乃令众生欢喜者，故又称为甘味，意即受众生喜欢喜乐之法。故此甘味义亦可解为“喜悦；爱乐”。

Varoti uttamo, varitabbo patthitabboti varo, varati nivāreti hīnanti vā varo. Varadhātu patthane nivāraṇe vā a. Dhammo ca so raṃsi cāti dhammaraṃsi, dhammassa vā raṃsi dhammaraṃsi. Ayaṃ pana samāso abhedūpacārena vutto . Varo ca so dhammaraṃsi cāti dhammaraṃsivaro, tehi dhammaraṃsivarehi. Subodhesīti catusaccadhammaṃ paṭivijjhayamānena suṭṭhu pabodhesi vikāsetīti attho. Yathā hi sūriyo attano raṃsiyā phusayitvā kuhara saṅkhāte sare jātaṃ uppalaṃ vikāseti, evameva bhagavāpi attano dhammadesanāsaṅkhātaraṃsiyā kamalasarasaṅkhāte bhavattaye vasantaṃ puññūpanissayaṃ paṭivijjhārahaṃ kamala saṅkhātaṃ vineyyappāṇoghaṃ catusaccadhammaṃ paṭivijjhayamāno phaladhammena pabodhesi vikāsetīti vuttaṃ hoti.

“称赞”为上称，“应称赞、应护持”为劝戒，“赞者”则为护持，而“护持者”即阻止不善或劣者。称赞乃其作用或根源，如护持或阻止。此称赞之义，指法即为甘露，“法露”，又称法之甘露。此语出于不二而辅助解释。此称赞即为法露。称赞者，意为四圣谛所开显之法。故称此为殊胜闻思法。举例如太阳，其光照射后，覆盖着的淤泥之处产生莲花，犹如世尊以法莲花般显明教法，令众生悦纳四圣谛，启慧开悟，并显明其果报功德。

Byāpitakkittinañcāti tiloke patthaṭaparikittanaṃ. Sīlādiguṇehi patthaṭathutighosikanti attho. Casaddo cettha padapūraṇamattoyeva. Visesena vividhaṃ vā āpati vaḍḍhatīti byāpito. Vipubbaāpadhātu byāpane vaḍḍhane vā ta. Byāpanaṃ vā byāpitaṃ. Kittiyate abhitthaviyate kittinaṃ. Bhāvasādhanoyaṃ. Thutikriyā labbhati. Kittiyati abhitthaviyati devamanussehīti kittinaṃ, thutighoso. Kittadhātu abhitthavane yu. Byāpito patthaṭo kittano thutighoso yassa soti byāpitakkittino, munindakko. Taṃ. Bhagavato hi tiloke devamanussehi sīlādiguṇehi ca arahaṃ sammāsambuddhotyādīhi guṇehi ca thomito kittisaddo yāva bhavaggaṃ abbhuggacchatīti byāpitakkittinanti thometīti vuttaṃ hoti.

“遍及称誉”意指遍布诸世界、各处被广泛称扬及称赞。此称赞涵盖戒法及其它诸善根德行，谓为具足称赞之声。此语之谓为填充词语，仅为全文充实，表明广泛且多样之称赞力量。称扬或提升之意指称扬的过程或由称扬而繁盛。此称扬为称赞或赞美。此种称誉之声或称赞在天空或神人等各界流传不断。乃称赞声为遍及周遍三界，称赞包括持戒、诸功德等，使其声誉大盛至世尊黑暗天界之前。

Tilokekaccakkhunti tiloke ekacakkhūti padacchedo. Kāmarūpa arūpasaṅkhātānaṃ tilokānaṃ ekaṃ paññācakkhubhūtanti attho. Tayo lokā tilokaṃ. Tassa cakkhu viya eka bhūtaṃpaññācakkhu yassa soti tilokekaccakkhu, munindakko. Ettha ca ekacakkhusaddassa lopo hoti brahmassarotiādīsu viya. Atha vā tilokassa ekaṃ paññācakkhuṃ bhūto pattoti tilokekaccakkhu, munindakko. Tilokekaccakkhubhūtanti vattabbe chandānurakkhaṇatthaṃ bhūtasaddalopaṃ katvā tilokekaccakkhunti vuttaṃ. Atha vā tilokassa ekabhūto paññācakkhu hutvā sabbadhamme cakkhati passatīti tilokekaccakkhu, munindakko. Taṃ. Bhagavā hi paññācakkhu mayattā sattesu ca taduppādanato tilokassa cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto hoti. Vuttañhi madhupiṇḍikasutte ‘‘so hāvuso bhagavā jānaṃ jānāti, passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato’’ti. Tasmā tilokekaccakkhunti thometi.

“三界唯一之眼”，意指无欲界、色界及欲界三界中之唯一慧眼。此慧眼如法眼通，乃五慧之眼。故名为“一界之眼”。“众生”由此慧眼得以观察世间诸法。此“一界之眼”亦有失落不现，犹如梵天等境界慧眼之暂时隐没。亦可能得成此界唯一五慧之眼，故名为“一界之眼”。称此为“一界之眼”者，说明欲求守护及追随慧眼故而除去其他眼名。或曰此慧眼唯一存在，能观诸法而见之者，故称为“一界之眼”。世尊乃五慧眼之集大成者，发起慧见，洞察众生心性，显现法义，具备无上智慧，具于诸法之眼，法性与梵身，故曰“一界之眼”。正如《蜜集经》中所言：“世尊，最胜导师，智慧通达者，观察洞悉者，法眼通，慧眼通，佛身彰显者，如来舍利佛。”所以称“一界之眼”为殊胜称誉之名。

Dukhamasahananti puthujjanehi atidukkhamitaṭṭhānaṃ khamanaṃ. Puthujjanehi dukkhena kasirena khamitabbanti dukhamaṃ, iṭṭhāniṭṭhādi ārammaṇaṃ. Dukkhamanti vattabbe gajjabandhattā chandānurakkhaṇatthaṃ kakāralopaṃ katvā dukhamanti vuttaṃ. Taṃ sahati khamatīti dukhamasahano, munindakko. Sahadhātu parisahane yu. Taṃ dukhamasahanaṃ. Bhagavā hi puthujjanehi sudukkhamitaṃ iṭṭhā niṭṭhādiārammaṇaṃ sītuṇhādiṃ lābhālābhayasāyasa nindapasaṃsasukhadukkhasaṅkhātaṃ lokadhammañca ativiya khamati adhivāseti, tasmā dukhamasahananti thometi.

凡夫乃至无法忍受极重痛苦之中忍耐痛苦者为宽恕。凡夫当遭受种种痛苦时，应当忍受之，此痛苦包括意乐及不意乐的境缘。所谓痛苦者，因麻醉如象牢笼般的欲望来保护自身，断绝一切，故称之为痛苦。忍受此苦即为宽恕，也称为忍受痛苦，谓之尊者。以忍辱与忍苦乃同体。所谓忍受痛苦者，即世尊在凡夫中极难忍的意乐与不意乐之境，诸如寒冷炎热、得失、赞毁、苦乐等种种世界法，超越之而安住。因此称为忍受痛苦者，尊敬之。

Mahesinti mahantaṃ sīlakkhandhādiṃ pariyesamānaṃ mahantaṃ nibbānaṃ gavesamānaṃ vā mahante sīlakkhandhādike esati gavesati pariyesatīti mahesī, munindakko. Mahantasaddūpa pada esadhātu gavesane ī. Vuttañhi mahāniddese ‘‘mahesīti mahesī. Bhagavā mahantaṃ sīlakkhandhaṃ esi gavesi pariyesīti mahesī. Mahantaṃ samādhikkhandhaṃ mahantaṃ paññākkhandhaṃ mahantaṃ vimuttikkhandhaṃ mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesī’’ti. Mahante sattatiṃsabodhipakkhiya dhamme esati gavesatīti vā mahesī, mahantaṃ nibbānaṃ esati gavesatīti vā mahesī. Vuttañhi mahāniddese ‘‘mahante satipaṭṭhāne mahante sammappadhāne mahante iddhipāde mahantāni indriyāni mahantāni balāni mahante bojjhaṅge mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesī’’ti. Atha vā mahesakkhehi sattehi esiyati gavesiyati pariyesiyati amhākaṃ kahaṃ buddhoti mahesī. Vuttañhi mahāniddese ‘‘mahesakkhehi vā sattehi esito gavesito kahaṃ buddho’’tyādi. Taṃ mahesiṃ. Tanti munindakkaṃ. Ahaṃ sirasā namāmīti sambandho.

大人者，修习广大戒蕴等、探求广大涅槃者也。谓其探索戒蕴等广大层次。大人者指探索广大的戒蕴，亦探求广大的止蕴、慧蕴、解脱蕴，以及解脱见蕴。亦或探索众多菩提分法，包括念处、正勤、力门、觉支、及圣八正道，探求至究竟正果涅槃。或称以众多大威德等众生询访‘何处是佛？’而称其为大人。经云法句广义曰“大人者，是守护广大戒蕴，求学其义者也；是探求广大止蕴、智慧蕴、解脱蕴、解脱见蕴者；或探索三十七菩提分法，求得圣八正道最殊胜、不死涅槃。”此即大人之义。吾今以头面顶礼此尊大人。

Ayaṃ panettha saṅkhepayojanā. Dayudayaruṇo mahākaruṇāsaṅkhātaudayapabbatuggatasūriyāruṇo, udayapabba tato uggatasūriyāruṇo viya mahākaruṇā vā, ñāṇa vitthiṇṇabimbo sabbaññutañāṇasaṅkhāto vitthāraparimaṇḍalo, vitthāracakkavāḷamaṇḍalaṃ viya vipulārammaṇasabbaññutañāṇavā, eko asahāyo ekabuddhabhūto, yo yādiso munindakko buddhādicco suddhe rāgādimalehi visuddhe tibhava kuhare tibhavasaṅkhātakamalasare, kamalakathitaṃ uppalanti kathetabbaṃ, vineyyappāṇoghaṃ vinetabbasattasamūhaṃ, dhammaraṃ sīvarehi uttamadhammasaṅkhātaraṃsīhi, subodhesi catusaccadhammaṃ paṭivedhayamānena suṭṭhu pabodhesi vikāsesi, byāpitakkittinaṃ tiloke patthaṭaparikittanaṃ, sīlādiguṇehi patthaṭathutighosikaṃ vā, tilokekaccakkhuṃ kāmarūpaarūpa saṅkhātānaṃ tilokānaṃ ekaṃ paññācakkhubhūtaṃ, dukhamasahanaṃ puthujjanehi atidukkhamitaṭṭhānaṃ khamanaṃ, mahesiṃ mahantaṃ sīlakkhandhādiṃ pariyesamānaṃ mahantaṃ nibbānaṃ gavesamānaṃ vā, taṃ munindakkaṃ ahaṃ sirasā namāmi vandāmīti.

此乃概括之赞颂语。意味黎明初升、赤色太阳升起于大悲山峰之貌，太阳由山川升起，披红耀金如大悲者之庄严。智慧圆满之光辉，周遍广大无垠，照耀广域如宏大车轮之影一切处。此人孤立无助，为一觉者，乃诸尊者之首，佛祖，心净除诸贪欲污秽，三身皆净、三毒断除，身洁净似莲花，须知能言善说，能断灭烦恼之手足群，法衣纯正，最高法门，传播四圣谛，详细而通彻，教授开示广博，显扬佛法，遍及世间，令法闻名。具戒之德庄严胜妙，通达世间唯一慧眼，识诸欲色皆有，见觉一切世间者，忍受艰难极重之痛苦，凡夫中难忍者宽恕如尊大人，乃是修求戒蕴等广大圆满涅槃之人。此尊为尊者，吾以头顶敬礼，敬拜之。

Vīsatimavandanagāthāvaṇṇanā samattā. · 第二十礼敬偈释完毕。

§21

21.

Yo jino anekajātiyaṃ saputtadāramaṅgajīvitampi;

彼为胜利者，经历无数生世，与同伴及儿女亲属同住生活者；

Bodhipemato alaggamānaso adāsiyeva atthi kassa;

持正觉心者，心意专注不散者，非无所有者；

Dānapāramiṃ tato paraṃ apūri sīlapāramādikampi;

从彼处起发布施波罗蜜，继之以戒波罗蜜等，至无缺满圆满者；

Tāsamiddhiyopayātamaggataṃ tamekadīpakaṃ namāmi.

我顶礼那一切功德所归之道路上的唯一明灯。

§21

21. Evaṃ vīsatimāya gāthāya munindakkaṃ vanditvā idāni pubbe anekajātiyaṃ bodhisattakāle jīvitapariccāgādīhi ca dānādidasapāramiyo pūrentehi guṇehi ca thometvā jinaṃ vanditukāmo yo jino tyādimāha. Ayaṃ pana raja raja raja gaṇehi ca garulahūhi ca racitattā vīsatakkharehi lakkhitā vuttagāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘vutta mīdisantu nāmato rajā rajā rajā garullahū cā’’ti.

二十一。以二十句偈颂恭敬尊者穆宁达后，今释前多生菩萨时，因放弃生命等，布施等十波罗蜜及圆满诸功德，恭敬欲礼赞胜者世尊。此偈说。此偈乃由尘埃、尘埃、尘埃、众尘及贪著火焰，所组成，以二十音节标记所说偈语，当观之。经文云：『尘埃里边称为尘埃，尘埃、尘埃、尘埃及贪著火焰。』

Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ rajā rajagaṇā ca rajā rajagaṇā ca rajā rajagaṇā ca garullahū ca ce siyyuṃ, īdisantu īdisaṃ pana gāthā nāmato nāmena vuttaṃ vutta gāthā nāmāti.

这里所说的实际上是行持方法。因有尘埃、尘埃众尘及尘埃众尘及尘埃众尘及贪著火焰，若增，名为依名所说句偈、所谓偈颂。

Tattha pana yo jinoti yo buddho. So hi devaputtakilesābhisaṅkhārakhandhamaccuvasena pañcamāre ajini jināti jinissatīti jinoti vuccati. Nanu ca buddhasāvakāpi pañcamāre jinattā jinā nāmāti ce. Na bhagavato parūpa nissayavirahaniratisayavasena pañcamārajinattā bhagavāyeva jino nāmāti. Vuttañhi dhātukathāmūlaṭīkāyaṃ –

那这里所谓“胜者”者，即佛者。彼者由天子𫘜障之烦恼堆绑断灭，不生第五恶趣，胜者即断灭者，称为胜者。然佛弟子已断第五恶趣亦称胜者。但谓佛乃依他出离修习而成胜者，故不是世尊世尊，乃称胜者。土典注疏中谓曰——

‘‘Tattha balavidhamana visayātikkamavasena devaputtamārassa, apavattikaraṇavasena kilesābhisaṅkhāramārānaṃ, samudayappahānapariññāvasena khandhamārassa, maccumārassa, ca bodhimūle eva bhañjitattā parūpanissayarahitaṃ niratisayaṃ taṃ bhañjanaṃ upādāya bhagavāeva mārabhañjanoti thomito’’ti.

『于此，凭神力摧折超越诸情欲境界之天子魔王；凭使堕落之事而起显诸烦恼之魔王；凭了知生灭之理而皆灭界魔王；凭死难之魔；于菩提根处折断彼魔，断绝对他依止之痴迷，庄严称彼断除之者为世尊灭魔。』

Anekajātiyanti anekasaṃsārabhave. Ettha hi ayaṃ jātisaddo anekattho. Tathā hesa ekampi jātiṃ dvepi jātiyoti ettha bhave āgato. Atthi visākhe nigaṇṭhā nāma samaṇajātīti ettha nikāye. Tiri nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosīti ettha paññattiyaṃ. Jāti dvīhi khandhehi saṅgahitāti ettha saṅkhatalakkhaṇe. Yaṃ mātukucchiyaṃ paṭhamaṃ cittaṃ uppannaṃ paṭhamaṃ viññāṇaṃ pātubhūtaṃ. Tadupādāya sāvassa jātīti ettha paṭisandhiyaṃ. Sampatijāto ānanda bodhisattoti ettha pasūtiyaṃ. Anupakuṭṭho jātivādenāti ettha kule. Yatohaṃ bhagini ariyāya jātiyā jātoti ettha ariyasīle. Idha panāyaṃ bhave vattati. Tasmā anekasaṃsārabhaveti attho viññātabbo. So hi jāyati yoni gatiādi vibhāgoti jātīti vuccati. Atha vā jāyanti nibbattanti ettha khandhādayoti jāti, bhavo. Janidhātu nibbattaneti. Na ekā anekā, anekā ca sā jāti cāti aneka jāti. Tassaṃ anekajātiyaṃ.

所谓多生即多次轮回。此处“生”字涵义多样。譬如有时指一生二生谓今有生，亦指生于尼拘陀罗外道群体者，此属部派教义所称。又譬如“天（三）种族”升天逗留，此为通说。生即依二蕴集成，初识心起，初识识现起，各因缘具已，谓为生，即续命连接。佛弟子胜者已生，称为畜生。未污染之生见，此谓族类。妹妹称以圣生为生，此谓圣行。此处应用于轮回生死中。因此要了解多生，即是指生于种种生有流转。所谓生即依终生门类等，划分出多种生相。或曰众生生起，或灭此处为五蕴等，亦为生及有。生之因缘，生后灭，如此多种生故名多生。

Saputtadāranti puttena ca bhariyāya ca sahitaṃ. Attano kulaṃ punāti pavati sodhetīti vā putto. Pudhātu pavane ta. Mātāpitūnaṃ manaṃ pūretīti vā putto. Pūradhātu pūraṇe ta. Putto ca dhītā ca putto. Virūpeka sesoyaṃ. Sāmikena dhariyateti dāro. Dharadhātu dhāraṇe ṇo. Dhassa do. Atha vā purisena bhogaṃ dīyatīti dāro. Dādhātu dāne rapaccayo. Dākucchitā kārena purisena ramiyati etthāti vā dāro, bhariyā. Dāpubbaramudhātu ramane kvi. Dāsaddo kucchitattho. Abhidhānaṭīkāyaṃ pana ‘‘dārayante yenāti dāro, dara vidāraṇe. Akattari ca kārake saññāyaṃ ṇo’’ti vuttaṃ. Putto ca dāro ca puttadāro. Samāhāradvandepi hi pulliṅgaṃ icchanti ācariyā. Tena saha vattati yassāti saputtadāro, puttadārapariccāgo. Taṃ saputtadāraṃ. Aṅgajīvitampīti hatthapādakaṇṇanāsacakkhādisarīrāvayavañca jīvitindriya paṭibaddhasakalasarīrañca aṅgati gacchati kāyeti aṅgo, cakkhādisarīrāvayavo. Agidhātu gatiyaṃ a. Jīvanti sattā etenāti jīvitaṃ, jīvitindriyaṃ. Jīvadhātu pāṇadhāraṇe ta. Aṅgo ca jīvitañca aṅgajīvitaṃ. Ettha ca pisaddo sampiṇḍanattho. Tena dhanaraṭṭhapariccāgaṃ sampiṇḍeti. Vuttañhi sīlakkhandhaṭṭha kathāyaṃ –

『子女共育』者，谓子与妻同助相持。子者，养护自家宗族，令其纯洁清明也，谓此子如清风净化之。又子者，充满父母心中之意也，谓以子令父母心意充实。子与女，子也。殊异而剩余者，此谓丈夫以持家为重，妻子为辅。持有谓维持，此谓持家之业。又或谓男子当以生活资财供养妻女，此亦持家也。持家者，受赠施之关系也。以舍妾为缘由而与男子同乐，此谓相携共娱也。故谓‘持家者’为妻。又谓居舍之地，以居止之地为持家之地。与妾之受赠则属妾者。释义集疏曰：『持家者有所担持，犹如持断器物。为行为因也』。子者亦为家主，持家者亦为子持家者。语法上双数合起亦需阳性，故师法遂立曰，『与子同育者即子持家者』。‘肢生命’者，谓手足耳鼻眼诸形体器官与之俱束缚之生命力，并以全身为一体，而与之共进退者，即谓肢体。眼鼻耳等诸器官为肢体之器官。‘火性地相流转’者，火性所生运动。‘生命者即有情活物’也，因此名生命，名为生命之根本。生命之所住为手持处。肢体与生命同名曰肢生命。此处‘净合’谓杂合不净，故本句用以表述财众国土者一切皆属杂合之所废弃。语所载戒蕴处语乃是：

‘‘Aṅgapariccāgaṃ jīvitadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā’’ti. Atha vā sambhāvanattho. Tena bhagavā sabbaññutañāṇahetupi puttadāraaṅgajīvitampi alaggamānaso pariccajeti, pageva dhanādibāhiravatthu pariccāgepīti sambhāveti.

『肢体地主、生命财富、子持家庭等五者，为五种大财富，舍弃彼此也』。或为缘起之义。故世尊因智慧全知之缘由，而分别舍弃子、妻、肢体与生命等，并非舍弃财物等外在所有，是为缘起意涵。

Bodhipematoti arahattamaggasabbaññutañāṇasaṅkhātāya bodhiyā piyamānattā, hetvatthe hi topaccayo. Cattāri saccāni bujjhatīti bodhi, arahattamaggañāṇaṃ. Sabba ñeyyadhamme bujjhatīti bodhi, sabbaññutañāṇaṃ. Budhadhātu ñāṇe ṇa. Itthiliṅgajotako īpaccayo ca. Vuttañhi abhidhānappadīpikāyaṃ – ‘‘bodhi sabbaññutañāṇe, ariyamagge ca nāriya’’nti. Bodhi ca bodhi ca bodhi sarūpekase savasena. Piyanaṃ pemo, piyāyitabboti vā pemo. Pīdhātu tappanakantīsu manipaccayo. Bodhiyā pemo bodhipemo, tato bodhipemato. Bhagavatā hi puttadāraaṅgajīvitehipi sataguṇena sahassaguṇena sata sahassaguṇenapi bodhiñāṇameva piyanti vuttaṃ hoti. Vuttañhi vessantarajātake –

『觉情者』者，谓阿拉汉道中具大智慧而起觉悟者。觉者为觉悟，知晓四圣谛是觉，谓阿拉汉之道之智。慧者为尽知一切应知法，是称皆知。菩萨者即智与觉之本源。阳性后缀‘灯’，又曰先行因。释义灯光集疏中云：『觉者即全知，圣道亦为女生』。觉即为觉，皆谓同类。慈爱称为爱护，亦谓亲近之意。火性为热，在热之间生起依止之因。依觉而生慈爱，谓因觉而生之慈情。世尊于子妻肢体与生命诸事，慈爱智慧互为千倍百倍甚至千万倍之增益，谓觉智慧实为慈爱之根本。经云：

‘‘Na me dessā ubho puttā, maddī devī na dessiyā;

『我不愿现此两子，恶母亦不现于我；』

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsaha’’nti.

『全知皆我所亲，故勿取不亲乎我』。

Alaggamānasoti puttadāraaṅgajīvitādīsu anallīyana citto hutvā laganaṃ saṅganaṃ laggo, lagati saṅgati allayati vāti laggo. Lagadhātu saṅge allīyane vā gapaccayo. Na laggo alaggo, natthi laggo ettha puttadāra aṅgajīvitādīsūti vā alaggo. Manati jānāti ārammaṇanti mano. Soyeva mānaso. Alaggo mānaso yassa soti alaggamānaso, jino. Atthikassāti putta dārādiṃ kāmikassa, yācakassa paṭiggāhakassa vāti attho. Attho kāmo assa atthīti atthiko, ṇiko. Tassa atthikassa. Adāsiyevāti pūjānuggahakāmatāya ñāṇasampayuttapariccāgacetanāya adāsievāti attho. Bodhisatto hi pāramīpūraṇa kāle sarāgasadosasamohasseva sato āgatā gatānaṃ yācakānaṃ alaṅkatapaṭiyattaṃ sīsaṃ kantitvā galalohitaṃ nīharitvā suañjitāni akkhīni uppāṭetvā kulavaṃsappadīpaṃ puttaṃ manāpacāriniṃ bhariyañca kheḷapiṇḍamiva anapekkho pariccajitvā dīyamānova sammāsambodhiñāṇaṃ laddhuṃ sakkā, na puttadāraaṅgajīvitampi apariccajitvā. Pañca hi mahāpariccāge apariccajitvā buddhabhūtapubbā nāma natthi. Paccekabuddhāriyasāvakā pana puttadāraaṅgajīvitaṃ apariccajantāpi paccekabuddhāriyasāvakabodhiñāṇaṃ laddhuṃ samatthāva. Tasmāyeva bhagavantaṃyeva saputtadāramaṅgajīvitampi bodhipemato alaggamānaso adāsiyeva atthi kassāti thometi. Vuttañhetaṃ vessantarajātakaṭṭha kathāyaṃ ‘‘sabbabodhisattā dhanapariccāgaṃ, puttapariccāgaṃ, bhariyapariccāgaṃ, aṅgapariccāgaṃ, jīvitapariccāganti ime pañca mahāpariccāge apariccajitvā buddhabhūtapubbā nāma natthī’’ti.

『分别者』谓使心不移不破，念念联结因称;粘结、结合、联合之意皆称粘。粘地指非分离之结合，或谓附着之缘。非粘则不连，不着，故此处‘子妻肢生命等不离心者’即为不散乱之境。‘知’谓识‘缘’谓所缘。即是心也。分别连结之心即为智者。律中‘具欲者子妻等所乐所求者谓具欲者’，即谓含情之意也。阿拉汉深义谓父母夫妻诸人之爱称与尊供之意也。皆指其所爱。意谓恭敬供养，心意清净且舍弃一切并具知识之心也。菩萨于波罗蜜圆满之时，已断除五欲三毒等妄想，正如施主象征祭祀头颅连接如血般红赤，展眼光明，以家族谱系灯火照耀爱护子，并无嫌弃妻子及其小昆仲，如同抛弃无用之尘埃，自在放弃而得正觉智慧，故不舍弃子妻肢生命。五大财物舍弃之时，若不舍弃，则前佛时即不存在。如漏佛、辟支佛及圣徒离群修行者，虽不舍此等亦能得辟支佛智慧。故唯此世尊，智慧无限，故谓舍弃子妻肢生命，具有慈爱与慧心，故有舍亦处于深爱中。此说文中登出《长劫经》，

Evaṃ pañcahi mahāpariccāgaguṇehi bhagavato thomanaṃ katvā idāni dānādipāramīpūraṇaguṇena thomanaṃ kattu kāmo dānapāramintiādimāha. Tattha dānanti tividhaṃ hoti cāgacetanā ca, virati ca, deyyadhammo cāti. Saddhā hiriyaṃ kusalañca dānanti āgataṭṭhāne hi cāgacetanā dānaṃ nāma. Abhayaṃ detīti āgataṭṭhāne viratī dānaṃ nāma. Dānaṃ deti annaṃ pānanti āgataṭṭhāne deyyadhammo dānaṃ nāma. Tattha cāgacetanā deti vā deyyadhammaṃ denti vā etāya deyyadhammanti dānaṃ. Virati avakhaṇḍanaṭṭhena lavanaṭṭhena vā dānaṃ. Sā hi uppajjamānā bhayabheravasaṅkhātaṃ dussilyaṃ cetanaṃ dāti lunāti cāti dānaṃ, deyyadhammo diyyatīti dānaṃ. Idha pana tividhaṃ dānaṃ adhippetaṃ. Pāramīsaddassa vacanattho heṭṭhā vuttoyeva. Atha vā pāraṃ nibbānaṃ eti gacchati etāyāti pārami. Pārasaddūpapada idhātu gatiyaṃ kvi. Pāraṃ itīti padacchedo kātabbo. Dānameva pāramī dānapāramī, taṃ dānapāramiṃ. Tatoti dānapāramito. Paranti aññaṃ. Sīlapāramādikampīti sīlatīti sīlaṃ. Sīla dhātu samādhimhi a. Kāyavacīkammāni samādahati samādhapetīti attho. Sīlati samādhiyati kāyakammādīnaṃ susilyavasena na vippakiratīti vā sīlaṃ, sīlanti samādahanti cittaṃ etenāti vā sīlaṃ. Atha vā sīlayati upadhāretīti sīlaṃ, sīladhātu upadhāraṇe a. Kusala dhammānaṃ patiṭṭhānabhāvena ābhuso dhāretīti attho. Sīlenti vā etena kusale dhamme upadhārenti sādhavoti sīlaṃ, sīliyati upadhāriyati sappurisehi hadayamaṃsantaraṃ upanetvāti vā sīlaṃ, sīleti upadhāreti taṃ samaṅgī puggalaṃ apāyesu uppattinīvāraṇavasena suggati nibbānanti vā sīlaṃ, sīlameva pāramī sīlapāramī, sā ādi yāsanteti sīlapāramādikā. Ettha ca ādisaddena nekkhammapaññā vīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramiṃ saṅgaṇhāti. Vuttañhetaṃ buddhavaṃsapāḷiyaṃ –

如是以五种殊胜的大布施功德，称扬世尊的布施，如今又以布施等波罗蜜圆满之功德称扬布施。此中所言布施，分作三种：布施的意愿、戒除和所施之法。所谓布施，即三义：布施意愿，戒除，及供养之法。布施意愿为来至之处带来慷慨奉献心；戒除为止息恶行；供养之法为在来至之处供养饮食。三者或施意愿或供养所应之法称为布施。戒除则是不间断地断除恶行，依止清净如盐般牢固的戒行。布施是产生于畏惧、惧怕和懦弱的心念，转为恭敬、供养的举止，即是布施。这里对三种布施做了规定。所谓波罗蜜中的波义，按世尊教诲所说，即是达至彼岸。这里波义指出“彼岸”，须拆分词义。布施即为布施波罗蜜，谓之布施波罗蜜。戒波罗蜜等即戒波罗蜜。戒者即戒律，是身、口、意之行为调持。依止身行为及口意行为的善行称之为戒。戒即约束身口意之善行不堕恶处，调伏心念，归于正法。戒亦可以保持、承持之义解。又谓戒为善法之依止与保持，持有善根，令善根不断灭亡，起于善根之福利和涅槃亦呼为戒。戒即波罗蜜中的戒波罗蜜，是最初起始之一等。此中“最初”指般若、精进、忍辱、正见、慈爱、平等心等波罗蜜。此处依此开头语含摄出离、智慧、精进、忍耐、真实、坚定、慈爱与平等波罗蜜。佛世系辞中如此称说：

‘‘Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;

『布施、戒律与出离，智慧与精进为第五；忍耐、真实、坚定；慈心与平衡此十波罗蜜。』

Khantisaccamadhiṭṭhānaṃ, mettupekkhā imā dasā’’ti.

此处“散乱者”为聚合之意。五种大布施功德即此五波罗蜜之聚合。

Pisaddo cettha sampiṇḍanattho. Tena pañca mahāpariccāge sampiṇḍeti.

不圆满者谓为正觉之圆满不满，空无实义。世尊在长者释迦摩尼脚下，广集八种功德修学，修持成佛；积历多生志欲正觉，不施不取之贪，不弃戒律；未圆满波罗蜜无能称。极量亦不尽称奈何。佛陀作为菩萨，曾于四大洋中胜过水财，布施大量鲜血。于普天下超绝泥土，布大量鲜肉。超越狮子山王，布大量首级。超越天空群星，布大量眼睛。

Apūrīti sammāsambodhatthāya pūraṇaṃ akāsīti attho. Bhagavato hi dīpaṅkarapādamūle aṭṭha dhamme samodhānetvā buddhatthāya abhinīhārato paṭṭhāya anekajātīsu sammāsambodhiṃ paṭivijjhituṃ vāyamanto adinnadānaṃ nāma natthi, arakkhitasīlaṃ nāma natthi. Apūritā pāramī nāma natthi. Atibahumpi pūraṇaṃ akāsiyeva. Bhagavā hi bodhisatta bhūto catūsu mahāsamuddesu udakaṃ parājetvā adhikaṃ lohitadānamakāsi. Sakalapathaviyā paṃsuṃ parājetvā adhikaṃ maṃsamadāsi. Sinerupabbatarājaṃ parājetvā adhikaṃ sīsadānamadāsi. Ākāse tārakasamūhaṃ parājetvā adhikaṃ nayanamadāsi.

以此说于佛陀光明华严之教：

Tena vuttaṃ jinālaṅkāre –

因此，于《胜者庄严》中说道——

‘‘So sāgare jaladhikaṃ rudhiraṃ adāsi,

『于是他施以胜过大海的鲜血，』

Bhūmiṃ parājiya samaṃsamadāsi dānaṃ;

『又施以超越大地般广大的布施；』

Meruppamāṇamadhikañca samoḷisīsaṃ,

『还施以超过喜马拉雅山高度的头颅，』

Khe tārakādhikataraṃ nayanaṃ adāsī’’ti.

『又施以超越诸天繁星的双目。』

Vasantatilakagāthā. · 春饰体偈。

Tattha ca soti so evaṃvidho bodhisatto. Sāgareti catūsu mahāsamuddesu. Jaladhikanti udakato adhikaṃ katvā. Rudhiraṃ adāsīti lohitadānamadāsi. Bhūmiṃ parājiyāti paṃsupathaviyā paṃsuṃ parājetvā attano sarīramaṃsaṃ adhikaṃ adāsi. Meruppamāṇamadhikanti yojana aṭṭhasaṭṭhisatasahassubbedhassa girirājassa pamāṇatopi adhikaṃ katvā. Samoḷisīsanti moḷiyā saha abhisittasīsaṃ adāsi. Kheti cakkavāḷapabbatapariyante ākāse. Tārakādhikataranti nakkhattāditārakarūpatopi adhikaṃ katvā . Nayanaṃ adāsīti nettadānaṃ adāsīti evamettha attho daṭṭhabbo.

此中所说者，此类菩萨正是如此。所谓大海者，即四大洋之总称；所谓海域者，是指水比其他更多者。曰施以鲜血，意指布施如鲜血般赤色之物。所谓超越大地，指以泥与尘土战胜，而施与自身肌肉骨肉以外更多者。所谓超过喜马拉雅山，是指超过八十六万四千由旬之巨山之高度。所谓施头颅，是以头骨连同头发及肉施与他者。所谓于空中，乃指天轮山及诸山环绕之虚空。所谓超越星辰，乃指出其超过星辰及诸天体之形态；施以双目即赠与眼睛。此处当知其意。

Tāsamiddhiyopayātamaggatanti tāsaṃ iddhiyā upayātaṃ aggatanti padacchedo. Tāsanti tāsaṃ pāramīnaṃ. Iddhiyāti samiddhiyā, hetvatthe cetaṃ karaṇavacanaṃ. Upayātanti upagataṃ. Aggatanti sabbasattānaṃ uttamabhāvaṃ, seṭṭhabhūtaṃ buddhattanti attho. Taṃ pana padaṃ upayātantipade kammaṃ. Aggasaddo cettha uttamavācako anipphannapāṭipadiko. Atha vā aggati uttamabhāvaṃ seṭṭhabhūtaṃ vā buddhabhāvaṃ pāpuṇātīti aggo, jino. Aggadhātu gatiyaṃ a. Aggassa bhāvo aggataṃ. Bhagavā hi anantalokadhātūsu sabba sattānaṃ aggo uttamataro seṭṭhataroti attho. Vuttañhetaṃ dasanipāta aṅguttarapāḷiyaṃ –

所谓『施以致胜之境界』，是指借此波罗蜜之神通达成之极至阶段。所谓『诸境界』是指诸波罗蜜具足之境界。所谓『神通』，此处为列举其因缘之因果之语。所谓『达成』，即已到达，成就无上佛果。此处『达成』一辞为动词。『达成』此词指最上之境界、最上之佛果、最尊之境域。然『达成』此语于行者而言，意味着能获得最胜者，即佛陀。『达成』意为成为第一者、胜者、最优最高者。世尊确为无量世界诸所有众生中最上最尊最胜者。此义已于经中明说，如阿含《增支部》所载——

‘‘Yāvatā bhikkhave sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho’’ti.

「诸比库，众生无论是畜生、两足类、四足类、多足类，有色相者、无色相者，有分别者、无分别者，或既非分别者亦非无分别者，如来称其为最高师，是应敬崇者，正遍知者。」

Tamekadīpakanti taṃ ekadīpakanti padacchedo. Tanti jinaṃ. Ekadīpakanti sabbasattānaṃ ekapaṭisaraṇabhūtaṃ patiṭṭhabhūtaṃ vā. Dīpakasaddo hi paṭisaraṇapatiṭṭhavācako nipphannapāṭipadiko. Vuttañhi saṃyuttaṭṭhakathāyaṃ ‘‘patiṭṭhāpanaṭṭhena dīpa’’nti. Dīpanti patiṭṭhahanti paṭisaraṇabhāvena sattā etthāti vā dīpako, jino. Dīpadhātu patiṭṭhāyaṃ ako. Ekasaddo saṅkhyāvācako. Eko ekabhūto dīpakoti ekadīpako, jino. Atha vā ekadīpakanti manussānaṃ paṭisaraṇabhūtaṃ patiṭṭhānabhūtaṃ samuddadīpakamiva sabbasattānaṃ paṭisaraṇabhūtaṃ patiṭṭhānabhūtaṃ ekabuddhabhūtaṃ.

此处一分解释中称为一火把，谓切断为一。即称尊者为「一火把」。所谓一火把者，为一切众生所依止、所立足者。火把之声，本为依止立足之意，表示显现之义。经文中亦有说：「火把者，即以立足为火。」火者，即立足之具，众生之依也，此处火把即为尊者。一字为数量词，意指独一、唯有之火把，即独一独立之尊者。或者亦说，一火把者，如人类所依止、所立足之海上灯塔，亦即诸众生所依止、立足，唯一觉悟者。

Ayaṃ panettha vacanattho. Jalamajjhe dippatīti dīpo. Dvidhā āposandati etthāti vā dīpo. Soyeva dīpako. Soviya eko buddho hutvā eti gacchati pavattatīti ekadīpako, jino. Yathā hi mahāsamudde bhinnanāvānaṃ manussānaṃ samuddadīpo paṭisaraṇo patiṭṭho hoti, evaṃ jino saṃsārasāgare alabbhaneyyapatiṭṭhe osīdantānaṃ sabbasattānaṃ ekabuddhabhūto paṭisaraṇo patiṭṭho hotīti ekadīpakanti thometi. Taṃ jinaṃ ahaṃ namāmīti sambandhoti.

此处的言义为：火者，在水中燃烧者。水意双重，此火亦为那火。其即为尊者。尊者如海上灯塔，至一独显，行进普照。譬如大海中各岛处处皆有分别之灯塔，尊者为轮回海中所有众生，无依止及无立足者中独一觉悟依止立足者，乃称一火把。于是我对尊者起敬意，与此相应。

Ayaṃ panettha saṅkhepayojanā. Yo jino aneka jātiyaṃ anekasaṃsārabhave, saputtadāraṃ puttena ca bhariyāya ca sahitaṃ, aṅgajīvitampi aṅgapaccaṅgajīvitindriyampi. Atha vā hatthapādakaṇṇanāsacakkhādisarīrāvayavañca jīvitindriya paṭibaddhasakalasarīrañca, bodhipemato arahattamagga sabbaññutañāṇasaṅkhātāya bodhiyā piyamānattā, alagga mānasoti puttadāraaṅgajīvitādīsu anallīyanacitto hutvā, atthikassa puttadārādiṃ kāmikassa yācakassa adāsiyeva pariccāgacetanāya adāsieva. Dānapāramimpi tato dānapāramito paraṃ aññaṃ sīlapāramādikampi sīlapāramīādikampi, apūri sammāsambodhatthāya pūraṇaṃ akāsi, tāsaṃ pāramīnaṃ iddhiyā samiddhiyā aggataṃ uttama bhāvaṃ seṭṭhabuddhattaṃ vā, upayātaṃ upagataṃ, ekadīpakaṃ sabbasattānaṃ ekapaṭisaraṇabhūtaṃ ekapatiṭṭhānabhūtaṃ vā, dīpakamiva ekapaṭisaraṇabhūtaṃ patiṭṭhānabhūtaṃ vā taṃ jinaṃ tīhi dvārehi namāmīti.

此处为总结归纳。尊者经历多生，种种轮回之难，育子养妻，携带肢体生命之根，有手足、耳鼻眼及诸身体部分，受到生命感官所束缚。以成就觉道为志，得以证阿拉汉道，具足般若智慧，是其觉悟所爱。将心不染于子女亲缘及世间利益，以舍弃心恭敬祈祷放下。由此起施赠波罗蜜，继以戒波罗蜜等种种波罗蜜，为成就正等觉作完全准备。此诸波罗蜜功德，以神通智慧成就其最高境界、至善佛道。此即为独一火把，众生依靠立足之一，如火把一般。遂以三门（过去、现在、未来三世）皆敬礼尊者。

Ekavīsatimavandanagāthāvaṇṇanā samattā. · 第二十一礼敬偈释完毕。

§22

22.

Devādevātidevaṃ nidhanavapudharaṃ mārabhaṅgaṃ abhaṅgaṃ,

「天王中之天王，如天上最极之神，是断魔王身，护持不坏者，」

Dīpaṃ dīpaṃ pajānaṃ jayavarasayane bodhipattaṃdhipattaṃ;

「火把，火把，众生皆知，胜利端坐成道者。」

Brahmābrahmāgatānaṃ varagirakathikaṃ pāpahīnaṃ pahīnaṃ,

『对梵天与由梵天界来者，宣说殊胜妙语，远离并断除诸恶；』

Lokālokābhirāmaṃ satatamabhiname taṃ munindaṃ munindaṃ.

诸世界、众生之所乐住者，恒常移步随行，致敬此尊圣贤圣者。

§22

22. Evaṃ ekavīsatimāya gāthāya jinaṃ vanditvā idāni devādevātidevantyādīhi dasahi guṇehi thometvā munindaṃ vanditukāmo devādevātidevantiādimāha. Ayaṃ pana ma ra bha na ya ya gaṇehi ca timuniyatīhi ca racitattā ekavīsatakkharehi yuttā ādyantayamakā saddharā gāthāti daṭṭhabbā. Vuttañhi vuttodaye ‘‘mrā bhnā yo yotra yena timuniyatiyutā saddharā kittitāya’’nti.

二十二首如是颂歌，礼敬至尊已。今由诸天、天上天等十种功德赞扬，欲礼敬此尊圣贤。此乃魔众、胜义圣众所设，二十二字组成首尾相连的绝佳偈歌，值得观看。于经中宣曰：『魔众所称颂，其处即为二十二字组成之圣众赞歌』。

Ayaṃ panettha yojanā. Yassaṃ paṭipādaṃ mrā maragaṇā ca bhnā bhanagaṇā ca yogaṇo ca yena yagaṇena saha yogaṇo ca timuniyatiyutā sattamakkharantetīhi yatīhi yuttā ca ce siyuṃ. Atra imasmiṃ pakati chande ayaṃ gāthā saddharāgāthāti kittitāti. Ettha ca munisaddo sattasaṅkhyāvācakoti daṭṭhabbo. Ekasmiṃ pāde sattamakkharante sattamakkharante yatīnaṃ tiparivattattā timuniyatiyutāti vuttaṃ. Ekavīsatakkharavantoti vuttaṃ hoti.

此为结合段落之方法。所谓魔众、魔胜众、联结众，及圣众以七字为组成单元，结合成由七字组成之圣众颂歌。如是此中此颂，为圣众颂歌，也称为声誉歌。此中‘圣者’语乃七数之表示。于一节中有二十一个字，字字对应七众圣者三周轮转，故称与二十二字之偈相符。

Tattha ca devādevātidevanti rājasaṅkhātasammutideva catumahārājādikaupapattidevānaṃ atiuttamaṃ atiseṭṭhaṃ visuddhidevabhūtaṃ. Ettha hi devāti sammutidevā. Te hi mānussaissariyasampattīhi dibbantīti manussarājadevī kumārā devāti vuccanti. Puna devāti upapattidevā. Te hi dibbaissariyasampattīhi dibbantīti catumahārājikā devā vuccanti, dibbanti kāmaguṇādīhi kīḷanti laḷanti, tesu vā viharanti, vijayasamatthatāyogena paccatthike vijetuṃ icchanti, issariyadhanādisakkāradānaggahaṇaṃ taṃ taṃ atthānusāsanañca karontā voharanti. Puññātisayayogānubhāvappattāya jutiyā jotanti. Yathādhippetañca visayaṃ appaṭighātena gacchanti. Yathicchitanipphādane ca sakkontīti devāti visuddhimaggamahāṭīkāyaṃ āgatanayenapi veditabbo. Atidevanti tesaṃ devānaṃ atiuttamaṃ atiseṭṭhaṃ vā visuddhi devabhūtaṃ bhagavantanti attho. So hi tesaṃ sammuti upapattidevānaṃ sīlādiguṇehi atirekattā atireko devoti bhagavā atidevoti vuccati. Devo devānaṃ atireko atiuttamo atiseṭṭho ativisiṭṭho devo devādevātidevo, visuddhidevabhūto munindo labbhati. Taṃ devādevātidevaṃ.

此处‘诸天、天上天’称谓，依其为王族尊称。四大天王等诸上诸天，以至纯净善德称为圣天。此处‘天’即是尊称。人间之王、王子及媛女称‘天’，而通过德行升升为天上诸天。诸上诸天生活于神圣境界，有欲界种种欢娱。他们为抱负胜利，时愿于诸敌而胜，具诸尊势财宝等，依其需要调御众生。为功德资粮所支，因光明耀眼而辉映自在。得行符法之境而往来无碍，随意化现，堪称诸天之清净尊贵存在。此称自净道大注疏传出应知。‘天上天’即指其诸天中更上品者，称为如来‘天上天’意谓胜天之上天者，此天为无尚纯净者，世尊即名此称。

Vuttañhi dhammahadayavibhaṅge ‘‘devāti tayo devā sammuti devā, upapattidevā, visuddhidevā. Sammutidevā nāma rājāno deviyo rājakumārā. Upapattidevā nāma catumahārājike deve upādāya tadupari devā. Visuddhidevā nāma arahanto vuccantī’’ti.

经中宣曰：法心辨析『诸天有三类：称谓天、升天及净天。称谓天乃诸天王、天帝及王子也。升天者乃四大天王之天上天，及其上层之诸天。净天者为阿拉汉所称。』

Bhagavā pana nirātisayāya abhiññākīḷāya uttamehi dibbabrahmaariyavihārehi saparasantānagatapañcavidhamāravija yicchānipphattiyācittissariya sattadhanādi sammāpaṭipatti aveccappasādasakkāradānaggahaṇasaṅkhātena dhammasabhāvapuggalajjhāsayānurūpānusāsanīsaṅkhātena ca vohārātisayena paramāya paññāsarīrappabhāsaṅkhātāya jutiyā anaññasādhāraṇāya ñāṇasarīragatiyā māravijaya sabbaññuguṇaparahita nipphādanesu appaṭihatāya sattiyā ca samannāgatattā sadevakena lokena saraṇanti gamanīyato abhitthavanīyato bhattivasena kamanīyato ca sabbe te deve tehi guṇehi abhibhuyya ṭhitattā tesaṃ devānaṃ atiseṭṭho atiuttamo devoti devādevātidevoti visuddhimagga mahāṭīkāyaṃ āgatanayenapi veditabbo.

世尊虽然无所畏惧、智慧通达，并且得自在神通，于诸至善天梵圣地中与众善士集会，具足五种魔的心意自由障碍之功能，真正证得了由意根为首，乃至身、心等诸法圆满精进的正行，功德周遍具足，得以深信且无疑，得受教法真如的启发和庄严。其行为光辉极为显著，用的是无与伦比的智慧之光，能够降伏魔障，灭除种种烦恼，成就究竟利益，成为众天诸神中值得皈依、尊敬、托赖、赞叹，生活称心如愿，可爱极了。于众天神中，他为最尊最胜，称为诸天之天、众天之上的天，应以此清净正见传承之大注疏加以介绍，即便未曾遗失，亦应当认识此经典的殊胜法义。

Nidhanavapudharanti antimakāyadhāraṇaṃ. Ettha ca nidhanasaddo pariyosānavācako anipphannapāṭipadiko. Atha vā nidheti pariyosānaṃ karoti etenāti nidhanaṃ. Nidheti vināseti bhavanti vā nidhanaṃ, antimakāyo labbhati. Nipubba dhā dhātu nāse yu. Vapati kusalākusalabījametthāti vapu, kāyo. Vapadhātu bījasantāne u. Nidhanañca taṃ vapu cāti nidhanavapu, taṃ dhāretīti nidhanavapudharo, munindo. Taṃ nidhanavapudharaṃ. So hi anamataggasaṃsārabhavesu nibbattentānaṃ sabbakilesānaṃ bodhimaṇḍe aggamaggañāṇasatthena samucchindi tattā punabbhavābhinibbatti natthi. Ayañhi buddhabhāvajāti antima bhavo hoti, tasmā visesena munindameva nidhanavapudharanti thometi. Vuttañhetaṃ aṅguttarapāḷiyaṃ ‘‘buddho antima dharo’’ti.

所谓灭度者，即是最终身光灭尽之意。此处“灭度”一词表示终结之意，指出是无余断灭的教理。又或者“灭度”表示终了之意，因灭即破坏，终结之体得成，故名“灭度”。由此而得身光不复现起。此中“身”乃指善恶种子存在的身体，身光即是这种身的次第种子。由此“灭度身”之说，意指持此义者，辩明无数流转轮回中烦恼皆已断尽，藉由最胜觉知之智断烦恼故，无复再生。因这一点，世尊为众生的最终归宿，故特尊称此“灭度”，《中部法句经》亦云：“佛为终结者。”

Mārabhaṅganti devaputtādipañcamāre viddhaṃsanaṃ. Mārasaddattho heṭṭhā vuttoyeva. Pañcamāre bhañjati abhañji bhañjissatīti mārabhaṅgo, munindo. Mārasaddūpapada bhanjadhātu avamaddane tapaccayo. Tassa saha dhātvantena goādeso. Nakārassa niggahitādeso. Tassa kavaggantādeso. Taṃ mārabhaṅgaṃ. Abhaṅganti mārasenāya bhañjituṃ viddhaṃsituṃ asamatthaṃ, bhañjiyate bhaṅgo. Nabhaṅgo abhaṅgo. Atha vā mārasenāya na bhañjiyatīti abhaṅgo. Mārasenāya bhañjituṃ na arahatīti attho. Mārasenā bhañjituṃ na samatthoti vā abhaṅgo, munindo. Taṃ abhaṅgaṃ.

所谓“魔破”，即被魔军诸天及诸魔破坏的意思。魔这个词的本质含义一开始就如所言。第五种魔称为‘破坏魔’。破坏魔即指破坏、毁坏。魔这个词由两部分组成，表示破除、挫败和斗争的道理。有此因缘和对应的意涵，故称之为“魔破”。“不破”则表示魔军无法破坏的状态。若无法被魔破，称为“无破”，亦即阿拉汉不可被魔抗拒的义理。魔不能予以破坏或无力破坏，这就是“不破”或“无破”的含义。

Dīpaṃdīpaṃ pajānanti ettha pajānaṃ dīpaṃ dīpanti sambandho. Tattha pajānanti sattānaṃ. Tehi kammakilesehi pajāyanti nibbattiyanti, pakārena vā jāyanti nibbattanti paṭisandhicutivasenāti pajāti vuccanti. Dīpanti paññāpadīpaṃ. Tañhi kusalākusale dhamme vibhajitvā dīpeti pakāseti jotetīti dīpanti vuccati. Atha vā dippati jotetīti dīpo. Andhakāraṃ vidhametvā ālokaṃ pakāsetīti attho. Dīpadhātu dittiyaṃ a. Dīpamivāti dīpā, paññā. Yathā hi padīpo andhakāraṃ vidhamitvā ālokaṃ pakāseti, evaṃ paññā avijjandhakāraṃ hantvā dhammālokaṃ pakāsetīti vuttaṃ hoti. Taṃ dīpaṃ. Puna dīpanti dīpakaṃ pakāsentanti attho. So hi dīpeti pakāsetīti dīpoti vuccati. Munindo hi payirupāsanavasena gatāgatānaṃ vineyyasattānaṃ dhammadesanāya catumaggañāṇādipaññāpadīpaṃ pakāsetīti vuttaṃ hoti. Taṃ dīpaṃ.

此处说“灯明”，是指智慧或觉知。所谓“知识明”，言其相互照亮、相续存在之意。诸众生由于业障烦恼而生灭现象，出现、消亡、转生，因为种种缘起而名为“生”，而“灯”和“明”均可通称为“灯明”。智慧区分善恶法，因而照亮并使明白，所以称“灯明”或“燃灯”。“灯”即光明，照破黑暗，令心灵觉醒。第二义为智慧，譬如灯破暗照光明，智慧破无明照法光。故智慧也称“灯光”。“灯”又称“照亮者”，意即散布觉知光辉。世尊为修行者演说真理，为趋向涅槃的有情指示正知正见之道，称之为智慧之灯光。

Jayavarasayaneti pañcamāravijayantaṭṭhānabhūte uttama bodhipallaṅkāsane. Pañcamāre jināti etthāti jayo, bodhirukkhapallaṅko. Jidhātu jaye ṇa. Varitabbo patthi tabboti varo, varadhātu patthane a. Varati nivāreti hīnanti vā varo. Varadhātu nivāraṇe a. Buddhena seviyati bhajiyati etthāti sayano. Sidhātu sevāyaṃyu. Varo uttamo sayano varasayano, jayoeva varasayano jayavarasayano, bodhirukkhapallaṅko. Tasmiṃ.

所谓“胜利华盖”，即指五魔胜利之处，属于最好、最高的佛陀菩提伞盖。五魔胜利者，即胜利、觉悟如菩提树般的伞盖。此处“胜”指战胜、取胜。胜利者名为法，以此阻止并护持恶趣之入侵。胜利即禁止、止息和降伏恶的力量，是阻止导引的力量。佛所亲近和依赖的正法即此。所谓“盖”，指遮蔽、保护。胜利的盖，即最胜的庇护、最极好的胜利。说法意在表达五魔胜利之处是佛陀心安所依的最高华盖。

Bodhipattaṃdhipattanti bodhipattaṃ adhipattanti padacchedo. Bodhipattanti arahattamaggasabbaññutañāṇaṃ gataṃ. Ettha ca bodhisaddo rukkhamaggañāṇasabbaññutañāṇanibbānesupi vattati. Tathā hesa bodhirukkhamūle paṭhamābhisambuddhotiādīsu rukkhe vattati. Bodhi vuccati catūsu maggesu ñāṇantiādīsu magge. Pappoti bodhiṃ varabhūrī medhasotiādīsu sabbaññutañāṇe. Patvāna bodhiṃ amataṃ asaṅkhatantiādīsu nibbāne. Idha pana bhagavato arahattamaggasabbaññutañāṇaṃ adhippetaṃ. Cattāri saccāni bujjhatīti bodhi, arahatta maggañāṇaṃ. Sabbañeyyadhamme bujjhatīti bodhi, sabbaññutañāṇaṃ. Budhadhātu ñāṇe ṇa ī ca. Bodhi ca bodhi ca bodhi sarūpekasesavasena. Taṃ apajjiṃ agaminti bodhi patto, munindo. Taṃ bodhipattaṃ. Adhipattanti sadevake loke sabbadevamanussānaṃ jeṭṭhabhāvaṃ gatanti attho. Sabbadevamanussānaṃ adhikaṃ jeṭṭhabhāvaṃ vuḍḍhatarabhāvaṃ patto gatoti adhipatto, munindo. Taṃ adhipattaṃ. Yathā hi kukkuṭapotakānaṃ yo kukkuṭapotako aṇḍakosaṃ padāletvā abhinibbhido, so tesaṃ jeṭṭhabhāvaṃ vuḍḍhatarabhāvaṃ gato, evameva bhagavā sadevake loke avijjā gatāya pajāya taṃ avijjaṇḍakosaṃ padāletvā paṭhamataraṃ ariyāya jātiyā jātattā ca sīlasamādhipaññādi sabbaguṇehi adhikattā ca appaṭisamattā ca sabbadevamanussānaṃ jeṭṭhabhāvaṃ vuḍḍhatarabhāvaṃ seṭṭhabhāvaṃ appaṭisamabhāvañca patto gatoti vuttaṃ hoti. Tasmā adhipattanti thometi.

所谓“菩提得念之成就”，即是断除障碍证得小止观觉知，进而趋入证得阿拉汉果之全知成就。文中“菩提”指觉悟大道，其意涵含盖从根本智慧开始的了达真谛之全知，即《四圣谛》的彻底理解。这里“菩提”一词用以指觉悟之树根，也指觉悟论在诸佛前说法，足证成佛智之道。菩提意为“四圣谛的智慧与知识”，就是到达究竟解脱的全知。在此世尊成就断灭阿拉汉之全知，称为“成就觉境”。“成就”意指世间诸天与人类中最尊最胜者，意为众生所敬仰的至高所归。正如鸡蛋壳破迎来新生，佛亦以觉悟破除无明之壳，初次进入圣道，获得无上诸善功德、戒定慧三学圆融，成为诸天人所尊奉最尊最高之存在，故称“成就”。

Brahmābrahmāgatānanti brahma abrahma āgatānanti padacchedo. Āgatānaṃ payirupāsanavasena āgatānaṃ brahma devamanussaparisānanti attho. Tattha brahmāti brahmapārisajjādi brahmā. Te hi jhānādiguṇehi brūhanti vaḍḍhantīti brahmāti vuccanti, abrahmāti devamanussā. Te hi na brahmā abrahmāti vuccanti, āgacchanti payirupāsanavasenāti āgatā, brahmā brahmāno labbhanti. Āpubbagamudhātu gatiyaṃ ta. Āgatā brahmā ca abrahmā cāti brahmābrahmāgatā, tesaṃ. Visesana paranipātapadametaṃ agyāhitotiādīsu viya. Taṃ pana padaṃ varagirakathikantipade sampadānaṃ. Payirupāsanānaṃ brahma devamanussaparisānanti attho.

“梵天入梵境者”指的是进入梵天界的梵天；“非梵入非梵境者”指的是进入非法梵界的。所谓“进入者”者，是指借由恭敬礼拜而进入的；这里“梵”是指梵天、诸天、人与众生的总称。梵天者，是指具有禅那等功德而增长的“梵”；凡此诸天及人不称作“梵天”，乃称为非梵。真正作梵天与非梵天之称的是那些借恭敬礼拜而能获得“进入”的名称。此处“进入”是对应“来自”的一对词，即入境与出境。所谓梵天入与非梵入者，通称为“梵天非梵入”，这是以修辞手法收束句子。以此词表达的便是“恭敬礼拜之功用谓之梵天、诸天与人众”的义理。

Varagirakathikanti uttamaṃ dhammavācaṃ desentaṃ. Seṭṭhavācāya dhammaṃ desamānaṃ vā, gāyati kathiyatīti girā, vācā. Gādhātu sadde īro. Varā seṭṭhā girā vācā varagirā. Tāya dhammaṃ kathetīti varagirakathiko, munindo. Uttamāya manāpabhūtavācāya dhammaṃ desetīti attho. Taṃ.

“最佳说法者”是指讲说最尊贵之法语者。以最尊为的语言讲法者，谓之“说话”、“言语”。“言语”可作为动词，如唱诵、宣说的意义。言语可作名词，表示声音。由于“最尊”即是最优越、最善美的言语，故称为“最佳说教者”，即圣人。此义意指以最高尊敬、恭敬之心宣说圣法者。

Pāpahīnanti lāmakaakusalakilesaṃ. Tañhi apāyādi dukkhaṃ pāpetīti pāpoti vuccati. Akusalakileso. Papubbaapadhātu pāpuṇane. Kusaladhammena hātabbaṃ caji tabbanti hīnanti vuccati. Lāmakadhammo. Hādhātu cāge tapaccayo, tassino. Pāpoeva hīnaṃ pāpahīnaṃ. Pahīnanti arahattamaggañāṇena susamucchinnaṃ. Pajahatīti pahīno, munindo. Papubbahādhātu cāge ino. Sabbe akusaladhamme aggamaggañāṇena samucchindatīti attho.

“恶秽减少”指破除恶秽染污之意。所谓“恶”即指如堕落地狱等苦报。污秽染污则为不善污秽。至于恶秽减少，是指通过善法断除恶秽污秽。堕落者（恶）之意谓为恶。恶秽乃不善染污。出离恶秽即进入善法，此为减少（减少意思即是减损、抛弃）。“减少”亦即是舍弃、断除“恶秽”，此乃阿拉汉道谙达者通过智慧逐渐断尽不善之法的说明。

Lokālokābhirāmanti lokaalokaabhirāmanti padacchedo. Manussalokadevabrahmalokānaṃ abhirāmaṭṭhānabhūtanti attho. Lokoti manussa loko, so hi lokayati patiṭṭhahati pavattati vā ettha puññāpuññaṃ tabbipāko cāti loko, manussa loko. Lokadhātu patiṭṭhāyaṃ a. Na loko aloko. Devabrahmaloko. Loko ca aloko ca lokālokā, tesaṃ sattalokānaṃ abhiadhikaṃ ramanti etthāti lokālokābhirāmo. Munindo, taṃ. So hi tilokānaṃ pūjānuggahādikaraṇavasena abhirāmaṭṭhānaṃ hotīti lokālokābhirāmanti thometi. Satatanti niccaṃ. Rattidivaṃ abhiṇhanti attho. Munindanti pañcamunissaraṃ, taṃ munindaṃ. Abhinameti ahaṃ abhisakkaccaṃ namāmīti sambandhoti.

“世间世间令人欣悦者”即指诸人天、人间、梵天三界。三界是指人天界、天界、梵天界，皆为令人安乐之处。所谓“界”，即人间之界；此界以人间界之名而广称。梵天界非为空无，天界非非有。诸界谓人界与天界与梵天界，三界中令人最为欣悦者，故称为三界令人欣悦。此即是三界奉敬供养之因缘。常念此事是恒常、不变之理。昼夜不停，且依照佛典为第五象圣明者所常称述。

Ayaṃ panettha saṅkhepayojanā. Devādevātidevaṃ sammutidevaupapattidevānaṃ atiuttamaṃ visuddhidevabhūtaṃ nidhanavapudharaṃ antimakāyadhāraṇaṃ, mārabhaṅgaṃ devaputtādipañcamāre viddhaṃsanaṃ abhaṅgaṃ mārasenāya bhañjituṃ asamatthaṃ, mārasenā bhañjanārahaṃ vā, pajānaṃ sattānaṃ dīpaṃ paññāpadīpaṃ, kammabhūtaṃ dīpaṃ dīpakaṃ pakāsentaṃ, jayavarasayane pañcamāravijayantaṭṭhānabhūte uttamabodhipallaṅkāsane ādhārabhūte, bodhipattaṃ arahattamaggasabbaññutañāṇaṃ gataṃ adhipattaṃ sadevake loke sabbadevamanussānaṃ jeṭṭhabhāvaṃ gataṃ, brahmā brahmāgatānaṃ payirupāsanavasena āgatānaṃ brahmadeva manussaparisānaṃ varagirakathikaṃ seṭṭhavācāya dhammaṃ desamānaṃ pāpahīnaṃ lāmakaakusalakilesaṃ pahīnaṃ arahattamagga ñāṇena susamucchinnaṃ lokālokābhirāmaṃ manussa lokadevabrahmalokānaṃ abhirāmabhūtaṃ, munindaṃ pañcamunissaraṃ taṃ munindaṃ satataṃ niccaṃ abhiṇhaṃ ahaṃ abhiname abhisakkaccaṃ namāmīti.

此乃整体概要说明。诸天、次天、极上天诸天、温和诸天、终极寿命诸天、破魔者众、诸魔军、魔王军等，皆无法破坏如来光明智慧之灯。智慧之灯乃因业力而显现，是照破五魔恶障之灯，具最佳觉悟华饰、依止此灯，达至阿拉汉地、圆满断尽一切教道之智，乃司诸天众生、人众之最尊者、梵天入梵者中借由恭敬礼拜而得进入境界者，称为最佳说法者，以尊者之言语宣说圣法，彼宣说永断恶秽，具证阿拉汉道智，闻斯教法者令三界皆怡悦，人间天界与梵天界皆因此法而欣幸。此尊者为圣明者，恒常称说，昼夜不断，自归我敬，乃恒常礼敬此教法的由来。

Dvāvīsatimavandanagāthāvaṇṇanā samattā. · 第二十二首礼敬偈的解释完毕。

§23

23.

Buddho nigrodhabimbo mudukaracaraṇo brahmaghoseṇijaṅgho,

佛陀如尼拘树下的苦行者般庄严，脚步似莲花般轻妙，身披佛音大师所织之袈裟。

Kosacchādaṅgajāto punarapi sugato suppatiṭṭhitapādo;

迦萨遮达族所生者复现，如来安稳而稳固立足；

Mūdodātuṇṇalomo athamapi sugato brahmujuggattabhāvo,

愚昧懵懂、毛发竖起者，如来亦具梵天常住之相；

Nīlakkhī dīghapaṇhī sukhumamalachavī thomyarasaggasaggī.

目墨青、眉长远、面色细腻洁净、鬓发稀疏且自然，犹如蓬松之茅草；

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24.

Cattālīsaggadanto samakalapanajo antaraṃsappapīno,

四十颗牙齿整齐排列，彼此虽有间隙而不失和合，

Cakkenaṅkitapādo aviraḷadasano mārajussaṅkhapādo;

眼睛标记的足迹，未有松弛之色，犹如魔王卷曲之足；

Tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāmasanto,

立于其上不怖不畏，且以微笑柔和，和颜悦色而迎接众生。

Vaṭṭakkhandho jino gotaruṇapakhumako sīhapubbaḍḍhakāyo.

轮回蕴聚者，胜利者如同初生幼雏般鲜嫩，具备狮子般强健壮实的身体。

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25.

Sattappīno ca dīghaṅguli matha sugato lomakūpekalomo,

七指长臂，优美修长，毛发如聚集的絮状，鬃毛顺利密集成簇，

Sampannodātadāṭho kanakasamataco nīlamuddhaggalomo;

具备锋利坚硬之牙齿，黄金色皮肤，蓝色袈裟一般的披挂，

Sambuddho thūlajivho atha sīhahanuko jālikappādahattho,

如来具有粗大舌头，如狮子般喉咙，肩上披网状袈裟般纹理，

Nātho uṇhīsasīso itiguṇasahitaṃ taṃ mahesiṃ namāmi.

乃为主宰，头顶发髻净洁，具备八种殊胜功德，我敬礼这位伟大尊者。

§23

23. Evaṃ dvāvīsatimāya gāthāya munindassa paṇāmaṃ katvā idāni buddho nigrodhabimbotyādīhi tīhi gāthāhi buddhassa dvattiṃsamahāpurisalakkhaṇasampannehi guṇehi thomitvā mahesiṃ vanditukāmo buddho nigrodhabimbotyādigāthāttayamāha. Taṃ pana gāthāttayaṃ saddharāgāthāti daṭṭhabbaṃ. Sādhakaṃ pana heṭṭhā vuttameva.

23. 由如是二十三句偈颂，向圣人致敬。现世尊以无忧树影及其他三句偈颂，歌颂佛陀二十二大人特征庄严之功德。此三偈被称为「正信偈」。此偈颂内容，即为修行者所应当学习皈依者。

Tattha paṭhamagāthāyaṃ buddhoti paṭividdhacatusaccadhammo paṭividdhaniravasesasabbadhammo vā. Taṃ pana padaṃ nigrodhabimbo tyādīsu padesu tulyaliṅgattabhāvena sambandhitabbaṃ. So hi cattāri saccāni bujjhati abujjhi bujjhissatīti ca, niravasesasabbadhamme bujjhati abujjhi bujjhissatīti ca buddhoti vuccati. Tesu pana dvīsu vikappesu paṭhamavikappe budhadhātussa vāccaṃ catusaccadhammapaṭivijjhanaṃ arahattamaggañāṇaṃ mukhyena labbhati. Heṭṭhā maggaphalañāṇañca vipassanāñāṇañca pāramīñāṇañca phalūpacārena. Arahattaphalañāṇañca sabbaññutañāṇādipacchimapacchimañāṇāni ca kāraṇūpacārena. Tapaccayassa vāccaṃ tena mukhyopacārena upalakkhito aparimitaguṇagaṇālaṅkāraṃ khandhapañcakaṃ paṭicca buddhobuddhoti paññatto sattaviseso labbhati. Dutiya vikappe budhadhātussa vāccaṃ sabbañeyyadhammapaṭivijjhanasamatthaṃ sabbaññutañāṇaṃ mukhyena labbhati. Catumaggaphalañāṇañca vipassanā pāramīñāṇañca phalūpacārena. Āsayānusayañāṇādipacchima pacchimañāṇāni kāraṇūpacārena. Tapaccayassa vāccaṃ tena mukhyopacārena upalakkhito aparimāṇaguṇoghālaṅkataṃ khandhapañcakaṃ paṭicca buddhobuddhoti paññatto sattaviseso labbhati. Kiṃpanettha budhadhātussa vāccabhūtaṃ ñāṇameva buddho nāma hoti. Udāhu tapaccayassa vāccabhūto khandhasantāno buddho nāmāti. Ñāṇena pana malakara kilesānaṃ savāsanānaṃ niravasesaṃ pahīnattā citta santāno suddho hoti. Tassa pana suddhattā tassa nissayabhūto rūpakāyopi suddho hoti. Tasmā tapaccayassa vāccabhūto arahattamaggañāṇādīnaṃ ādhārabhūto khandhasantāno nāmapaññattivohārena buddho nāmāti. Tena vuttaṃ paṭisambhidāmaggaṭṭhakathāyaṃ –

此处『buddho』一词，对应第一偈中的含义，是指察知四圣谛真理的存在。四圣谛真理是完整且无所遗漏的法门。然而，此词应结合诸如『尼格罗陀比摩』等地名，因其象征性特征而有关联。所谓『buddho』，乃是指觉知四圣谛，无论是清楚明白或尚未明了皆会觉悟者。对于无漏（niravasesa）四圣谛，觉知者能觉悟、未觉悟者将觉悟，这是称为『buddho』。就此义而言，四圣谛中，第一义理，即觉知如实知见阿拉汉道果之知识，称为『佛知』；其后又分别得知诸果知、正念、正定等诸觉支加持。此五蕴具足且由诸因缘促成，有无量功德加持，是为具足佛法诸德的七种生命特异。第二义理，则是觉知一切应知法之能力，即称为『一切知』智慧，依此智则能契证四圣谛、止观两道，得成圣果，并摄纳诸烦恼根尘。依此七特异而称谓为佛。故在佛法中说：「智慧即是佛。」譬如说，依智慧诸蕴纯净，则心识纯净，继而依此纯净心识，则身相亦然清净。由此依止智慧所成净心意识蕴，名曰佛。由此经《分解道论》中云：

‘‘Sabbesu dhammesu appaṭihatañāṇa nimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānaṃ upādāya paṇṇattiko sabbaññutapadaṭṭhānaṃ vā saccābhisambodhimupādāya paṇṇattiko sattaviseso buddho’’ti.

「在一切法中，非受损智慧，能究竟超脱执著，是依一切法所生之法及成就无上的智慧境界而被称为契证一切之智慧，亦依此智成就无漏知识，称名佛。」

Paramatthabhūte hi khandhasantāne vohārasukhatthaṃ satta puggalādivohāro āropito. Evaṃ vohārappatto satto yāva bodhiñāṇatthāya na vāyamati, paṇidhānaṃ na karoti. Tāva sattotveva saṅkhaṃ gacchati. Yato pana paṭṭhāya bodhiñāṇatthāya vāyamati, paṇidhānaṃ karoti, tadā bodhisatto nāma vohāro hoti. So pana yadā bodhiñāṇaṃ labhati, tadā buddho nāma vohāro hoti. Tasmā paññattisaṅkhāto khandhasantāno buddho nāmāti daṭṭhabbo. Vuttañhi mahāniddese ‘‘buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisā lohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddhoti taṃ buddha’’nti. Atha vā paṭṭhānanayena vā nānantarikanayena vā ñāṇappadhāno suvisuddhakhandhasantāno buddho nāmāti atthopi yujjatevāti.

从究竟真理层面说，五蕴身心由诸觉知及行为所覆盖，是由七种生命特异附着而成。若活着时未向觉悟努力、未立志精进，则此生命即是凡夫众生。但若以觉悟为理想而努力，则成为觉士。觉士一旦得觉知，即称为佛。由此可见，依约定说法，此五蕴生命即谓佛。经典大义中说：「佛名并非由父母、兄弟、朋友、亲属、婆罗门、天人所起，而是依据毗卢遮那智慧之根，由能证一切之盈利力量所生，故称为佛。」亦有依不同修学种种条件，而称之为佛，意义亦同。

Nigrodhabimboti nigrodharukkhassa parimaṇḍalo viya parimaṇḍalasarīro. Adhobhāgaṃ rundhatīti nigrodho, vaṭarukkho. Nipubbarudhadhātu āvaraṇe ṇa, usso gāgamo. Vamati uggiratīti bimbo, sarīro. Vamudhātu uggiraṇe bo. Vamissa vassa bittaṃ. Nigrodhassa parimaṇḍalo viya parimaṇḍalo bimbo sarīro yassāti nigrodhabimbo, buddho. Nigrodhaparimaṇḍalabimboti vattabbe parimaṇḍalasaddalope nevaṃ vuttaṃ. Yathā hi paṇṇāsahatthatāya vā satahatthatāya vā samakkhandhasākho nigrodho dīghatopi vitthāratopi ekappamāṇova hoti, evaṃ kāyatopi byāmatopi ekappamāṇo. Yathā aññesaṃ kāyo vā dīgho hoti, byāmo vā na evaṃ visamappamāṇoti attho. Vuttañhi brahmāyusutte ‘‘nigrodhaparimaṇḍalo kho pana bhavaṃ gotamo. Yāvatakvāssa kāyo, tāva takvāssa byāmo. Yāvatakvāssa byāmo, tāva takvāssa kāyo’’ti.

『尼格罗陀比摩』，即指像尼格罗陀树之轮廓身体。此处『尼格罗陀』意谓树干或大树，其下部称为『润陀』，树干身体称为『比摩』。此名用以比喻佛的身体如同环绕树干的大圆轮。此义非直指轮廓形相，而是强调身体宽广尺寸相对恒定，类似树干长度与厚度均匀。由《梵天寿经》所说：佛身体如同尼格罗陀树，身体长度与厚度相辅相成，体现其庄严完备之象征意义。

Mudukaracaraṇoti saṇhahatthapādo. Ettha ca mudusaddo saṇhasukhumavācako anipphannapāṭipadiko. Atha vā mudeti modayati satteti mudu, saṇhahatthapādo. Mudadhātu modane hāse vā u. Taṃ taṃ kammaṃ karoti etenāti karo, hattho carati gacchati etena taṃ taṃ ṭhānanti caraṇo, pādo. Caradhātu gatiyaṃ yu. Mudukaro ca caraṇo ca yassāti mudukaracaraṇo, buddho. Sappi maṇḍe osāritvā ṭhapitaṃ satavāraṃ vihatakappāsapaṭalaṃ viya mudujātamattakumārassa viya ca niccakālaṃ muduhattha pādoti attho.

『Mudukaracaraṇa』意为『如青蛙般的步足』。此处『mudusaddo』是柔和细语，暗示行动不露锋芒且无明显痕迹。『mudeti』有欢喜、轻快之意。此表达指佛之足步温和稳健，如同青蛙的缓缓行进。足部用以行走，『karaṇa』意为行动，故『mudukaracaraṇa』即是佛步柔和轻灵之意，正如柔软的青蛙足，在无声无迹中持续稳健前行。

Brahmaghoseṇijaṅghoti brahmaghoso eṇijaṅghoti padacchedo. Brahmaghosoti brahmuno saro viya aṭṭhaṅga sampannasaravantoti attho. Jhānādiguṇehi brūhati vaḍḍhatītibrahmā. Brūhadhātu manipaccayo. Ghusiyati saddiyati kathiyatīti ghoso, saro. Ghusadhātu sadde ṇa. Brahmuno ghoso saro brahmaghoso, so viya ghoso saro yassāti brahmaghoso, buddho. Yathā hi mahābrahmuno pittasemhehi apalibuddhattā saro visuddho hoti, evameva tathāgatenapi kataṃ kammaṃ vatthuṃ sodheti, vatthussa suddhattā nābhito paṭṭhāya samuṭṭhahanto saro visuddho aṭṭhaṅgasamannāgatoti attho. Tasmā brahmaghoso viya aṭṭhaṅgasamannāgatasaravantoti thometi.

『Brahmaghosa eṇijaṅgho』是从『brahmaghosa』与『eṇijaṅgho』拆解而成。『Brahmaghosa』如梵天的声音，名为清扬宏亮、八方面俱全。因佛由禅定禀受增益，具足广大果德故名之。『Ghosa』有发声、响亮之意，象征佛所造法音如梵天神声，庄严威振。由其行为纯净无染，如同大梵天声清扬响彻。这即是称呼为『梵声』，表佛之宏法庄严、纯净具足八相境界。

Eṇijaṅghoti eṇimigassa jaṅghā viya suvaṭṭajāṇuko. Eti gacchatīti eṇi, migo. Idhātu gatiyaṃ ṇi. Jāyati kamanametāyāti jaṅgho, jāṇu. Janadhātu janane gho. Nassa niggahitādeso. Eṇimigassa jaṅgho viya jaṅgho yassa soti eṇijaṅgho, buddho. Yathā hi eṇimigassa jaṅgho suvaṭṭo hoti, evameva buddhassa maṃsussadena paripuṇṇajaṅgho. Na ekato bandhapiṇḍikamaṃso. Samantato samasaṇṭhitena maṃsena parikkhittāhi suvaṭṭitāhi sāli gabbhayavagabbhasadisāhi jaṅghāhi samannāgatoti attho. Tasmā eṇimigajaṅghasadiso suvaṭṭajāṇukoti thometi.

象腿骨者，如同鹿腿，如同清晰平坦的膝关节。因其循行于此而得名为象腿，象也。在此教法中，‘象腿’意指膝盖及关节。‘生’有趋向此处之义，故称膝；‘关节’能生成转动；‘生源’为生长之处。‘无被覆之处’。膝盖如象腿一般，是佛及众生所拥有的强健膝关节，如同丰满之腿肉。此膝非单一筋骨，而是由全身齐聚之肉体全面覆盖，丰满且坚固，向四面延展，如同孕育胎儿之部位。故称之为‘象腿骨般清晰平坦的膝关节’。

Kosacchādaṅgajātoti kosacchādaaṅgajātoti padacchedo. Usabhavāraṇādīnaṃ aṅgajāto viya suvaṇṇapaduma kaṇṇikasadisena vatthakosena paṭicchannena guyhaṅgajātena samannāgatoti attho. Kusati tiṭṭhati etthāti koso. Kusadhātu gatiyaṃ ṇa. Chādiyatīti chādo. Chadadhātu paṭicchanne ṇa. Kosena chādo kosacchādo. Aṅge sarīrāvayave jātanti aṅgajātaṃ. Kosacchādaṃ aṅgajātaṃ byañjanaṃ yassāti kosacchādaṅgajāto, buddho. Bhagavato hi usabhavāraṇādīnaṃ aṅgajāto viya suvaṇṇapadumakaṇṇi kasadisena kosohitavatthaguyhena byañjanena samannāgatoti attho. Tasmā kosacchādaṅgajātasampannoti thometi. Punarapīti puna apīti padacchedo. Rakārā gamo . Punāti eso atthantaratthe nipāto. Apisaddo sampiṇḍanattho. Sugatoti buddho. So hi sundaraṃ nibbānaṃ gacchatīti sugatoti vuccati.

‘布施布盖部件’谓布施布盖部件，断裂之意。犊牛角及牛皮等构成的部件，如同金黄色莲花状，绵密被覆之皮肤，意指由物体覆盖而成的部位。‘站立，存在’意谓覆盖。由‘存在之气’意生‘覆盖’之意。‘遮盖’谓覆盖，‘被覆盖’谓被覆之意。由皮革作覆盖，称为皮革覆盖。身体各部件发育称为‘部件生’。‘布施布盖部件’为构成之音节。此意为佛亦如犊牛角等覆盖之金黄色莲叶，同时被皮革覆于软垫之下的部件。因而称为‘具布施布盖部件之人’。‘再者’谓再次、分割。‘行走、活动’。重复动作。由此义项得‘佛’为美好涅槃，谓其佛归入美妙涅槃，故称‘美善者’。

Suppatiṭṭhitapādoti suvaṇṇapādukatalamiva bhūmiyaṃ samaṃ suṭṭhu patiṭṭhitapādo. Samaṃ suṭṭhu bhūmiyaṃ patiṭṭhatīti suppatiṭṭhito, pādo. Su pati pubbo ṭhā dhātu gatinivattiyaṃ ta. Pajjati gacchati etenāti pādo. Padadhātu gatimhi ṇa. Suppatiṭṭhito pādo yassāti suppatiṭṭhitapādo, sugato. Yathā hi aññesaṃ bhūmiyaṃ pādaṃ ṭhapentānaṃ aggatalaṃ vā paṇhiṃ vā passaṃ vā paṭhamaṃ phusati vemajjhaṃ vā pana chiddaṃ hoti, ukkhipantānampi aggatalādīsu ekakoṭṭhāsova paṭhamaṃ uṭṭhahati, na evaṃ tassa. Tassa pana suvaṇṇapādukatalaṃ viya ekappahāreneva sakalapādatalaṃ bhūmiṃ phusati, bhūmito uṭṭhahati. Sacepi hi bhagavā anekasataporisaṃ narakaṃ akkamissāmīti pādaṃ nīharati, tāvadeva ninnaṭṭhānaṃ vātapūritaṃ viya kammārabhastaṃ unnamitvā pathavīsamaṃ hoti, unnataṭṭhānampi anto pavisati, dūre akkamissāmīti abhinīharantassa sineruppamāṇopi pabbato seditavetthaṅkuro viya namitvā pādasamīpaṃ āgacchati. Tathā hissa yamakapāṭihāriyaṃ katvā yugandharapabbataṃ akkamissāmīti pāde abhinīharato pabbato namitvā pādasamīpaṃ āgato. So taṃ akkamitvā dutiyapādena tāvatiṃsabhavanaṃ akkami. Na hi cakkalakkhaṇena patiṭṭhātabbaṭṭhānaṃ visamaṃ bhavituṃ sakkoti. Khāṇu vā kaṇḍako vā sakkharakathalā vā uccārapassāvo vā kheḷasiṅghaṇikādīni vā purimatarāva apagacchanti. Tattha tattheva pathaviṃ pavisanti. Tathāgatassa hi sīlatejena paññātejena dhammatejena dasannaṃ pāramīnaṃ ānubhāvena ayaṃ mahāpathavī samā mudu pupphākiṇṇā honti. Tatra tathāgato samaṃ pādaṃ nikkhipati. Samaṃ uddharati, sabbāvantehi pādatalehi bhūmiṃ phusati, tasmā suppatiṭṭhitapādoti thometi.

‘稳固立足’意谓像金鞋底板一般稳妥而坚实地与地面接触。保持地面完满稳固即为‘稳固立足’。‘足’指前方及后方的动向或转返。‘前进、行走’谓脚。‘足之运动’。因此 ‘稳固立足足’指稳固之足，谓佛。若其他人脚踩于地面，边缘处或尖锐石子，会产生疼痛或压缩裂开，行走时似独立攀爬于尖石。但佛非如此。佛脚如同金鞋底板，仅单面接触地面，且地面因佛足而隆起，不会破损。若佛踩到地狱之中，地面破碎如被风吹散之秸秆，随破碎处而陷入，佛脚又如山峰转动攀爬至脚侧。佛也以后脚踩踏忉利天宫。因眼识不能使地面不坚，草根、芦苇、细砂、蝇蛆等均会折断碎裂落下各入土中。但因佛由戒、定、慧及法力、波罗蜜多之力保护，令此大地如同柔软有花香草皮覆盖。佛乃以此脚平等而立，接触众生脚底大地，故称为稳固立足。

Mūdo dātuṇṇalomoti muda odāta uṇṇalomoti padacchedo. Bhamukantare jāto saṇhasukhumo seto suddho uṇṇalomavantoti attho. Ettha ca mudasaddo saṇhasukhumavācako anipphannapāṭipadiko. Atha vā mudeti mudayati satteti mudo, sukhumo. Mudadhātu modane a. Avadāyati khaṇḍiyatīti odāto. Avapubba dādhātu avakhaṇḍane ta. Atha vā avadāyati sujjhatīti odāto, yathā vodānanti. Mudo ca odāto ca mudodāto, uṇati uddhaṃ gacchatīti uṇṇā, lomo. Uṇṇasaddo hi loke lomasaddapariyāyoti vadanti ācariyā. Maṃsassa upari pavattatīti attho. Uṇadhātu gatiyaṃ ṇa. Maṃsacammāni lunāti chindatīti lomo. Ludhātu chindane manipaccayo. Lunitabboti vā lomo, uṇṇā ca sā lomo cāti uṇṇalomo, lomaviseso. Mudo dāto uṇṇalomo yassa soti mudodātuṇṇa lomo, sugato. Uṇṇālomaṃ pana bhagavato dvinnaṃ bhamukānaṃ vemajjhe nāsimatthakeyeva jātaṃ. Uggantvā pana nalāṭamajjhe jātaṃ. Sappimaṇḍe osāretvā ṭhapitasata vitatakappāsapaṭalaṃ viya mudaṃ. Parisuddhaosadhitārakavaṇṇaṃ viya ca sippalitūlalatātūlaṃ viya ca vigatamalena odātaṃ uṇṇālomaṃ atthi, na aññesanti attho. Vuttañhetaṃ brahmāyusutte –

‘毛发根茎’即毛发、发根、发根部。‘在蜂窝岩中生起，细软洁白纯净，毛发起生根处’。此‘毛发’即细软柔滑、温和语气之所指。‘发’意乐或欢喜。‘欢喜’属于开心、柔软、欢快之意。‘发根部’系毛发生长之初端。‘生根破裂’谓发根破损。‘缠绕前端’意谓发根部。亦有‘发根破碎，断裂’之义。‘发根’谓毛根，‘毛发’谓发梢断裂。‘欢喜发根’即欢喜毛发，表示生发丰盈之意。佛的‘欢喜毛发根’生于两眉之间，大神通之所在。由鼻翼中间额头中部生出。其色如被金粉涂饰，宝石、珊瑚、药草色彩光彩极其华丽，世人无能及。故称欢喜毛发根。经《梵天寿经》云：‘欢喜毛发根生于佛陀两眉之间，蜂窝岩处洁白细软，似柔软绒毛’。

‘‘Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudu tūlasannibhā’’ti.

『佛陀两眉间之欢喜毛发根于蜂窝岩处洁白柔软，似绒毛』。

Taṃ panetaṃ koṭiyaṃ gahetvā ākaḍḍhiyamānaṃ upaḍḍha bāhuppamāṇaṃ hoti. Vissaṭṭhaṃ dakkhiṇāvaṭṭavasena āvaṭṭitvā uddhaggā hutvā santiṭṭhati. Suvaṇṇaphalakamajjhe ṭhapitarajata pupphuḷakaṃ viya, suvaṇṇaghaṭato nikkhammamānaṃ khīradhāraṃ viya aruṇappabhārañjite gaganatale osadhitārakaṃ viya ca atimanoharāya siriyā virocati, tasmā mūdodātuṇṇalomoti thometi.

接着取其团块，紧而臂膀阔大。向南侧旋转转动，上升后止于空中。似放置于金盘中，白色莲花盛开，犹如金罐外放射着光辉，呈乳色，光芒照耀天空，如同药草配宝石色泽，极其华美。故称‘欢喜毛发根’。

Athamapīti tadaññaṃ api. Sugatoti buddho. So hi sundaravācaṃ gadati vadatīti sugatoti vuccati. Brahmujuggattabhāvoti brahmaujuuggataattabhāvoti padavibhāgo. Brahmuno uju uggataattabhāvo viya ujumeva uggataattabhāvo dīghasarīroti attho. Brahmāyusutte pana ‘‘brahmujugatto’’tipāṭho. Tadaṭṭhakathāyañca brahmujugattoti brahmā viya ujugatto ujumeva uggatadīghasarīroti vivarati. Taṃ pana sandhāya brahmujuggattabhāvoti vuttaṃ.

复次，『他者亦然』的说法即是。所谓『善逝』者，即佛。因为他讲说优美言语而称为善逝。所谓『梵寿长存』是指有梵天寿命般的长久，相当于长寿壮健的意涵。如在《梵天寿经》中称谓『梵寿长』一节。经注中解释『梵寿长』为如同梵天那样壮健，具有长寿身体之义。基于此，称为『梵寿长存』。

Ayaṃ panettha vacanattho. Jhānādiguṇehi uparūparibrūhati vaḍḍhatīti brahmā. Brūhadhātu vaḍḍhane ma, arati avaṅkabhāvena pavattatīti uju, avaṅko. Aradhātu gatiyaṃ jupaccayo. Arissa uādeso. Uddhaṃ gacchati pāpuṇātīti uggato. Upubba gamudhātu gatiyaṃ to. Āhito āropito ahaṃ māno etthāti attā, sarīro. Āpubba dhā dhātu ropane manipaccayo tupaccayo vā. Dhassa to. Massa to. Atha vā sukhadukkhaṃ adati anubhavatīti attā. Adadhātu anubhavane manipaccayo. Kaccāyanasaddasatthe pana ‘‘sukhadukkhaṃ adati bhakkhatīti attā, jātijarāmaraṇādīhi adiyate bhakkhiyateti vā attā. Ātumā’’ti vuttaṃ. Khyādīhi manimaca tovāti suttena padasiddhi veditabbā. Attāti abhidhānaṃ buddhi ca bhavanti etasmāti attabhāvo, rūpakāyo. Anuṭīkāyaṃ pana ‘‘āhito ahaṃ māno etthāti attā, soeva bhavati uppajjati na paraparikappito viya niccoti attabhāvo. Attāti vā diṭṭhigatikehi gahetabbākārena bhavati pavattatīti attabhāvo’’ti vuttaṃ . Brahmuno ujumeva uggato attabhāvo viya ujumeva uggato attabhāvo yassa soti brahmujuggattabhāvo, sugato. Yebhuyyena hi sattā khandhe kaṭiyaṃ jāṇusūti tīsu ṭhānesu namanti. Thokaṃ kaṭiyaṃ namantā pacchato namanti. Itaresu dvīsu ṭhānesu purato. Dīghasarīrā paneke passā vaṅkā honti, eke mukhaṃ unnametvā nakkhattāni gaṇayantā viya caranti, eke appamaṃsalohitā sūlasadisā honti, pavedhamānā gacchanti, tathāgato pana ujumeva uggantvā dīghappamāṇo devanagare ussitasuvaṇṇa toraṇaṃ viya hoti. Tasmā brahmujuggattabhāvoti thometi.

此处句意是：因禅定等功德而渐次增长的为『梵』。『扩大因』是指增加义，『不喜欢逆行』谓不愿反方向，有向上之意。『向上行走、达到』谓高度，称为壮健。『向前走、责任』是指担当，『附着于此我』谓自身身体如是。出于此意，『我』为自我之意，因身体各部分的增减及感受苦乐而体验自我。《拘氏名义集要》云：“『体验苦乐』是指自我因生老死等而被耗损，此即自我之义。”注疏中又云：“自我即生起而非永久，为见解所取故存在。”梵天的壮健如其寿命长久般坚固，故称其为『梵寿长存』，亦即善逝。众生在三处缘觉知躯体重，前一处重，后一处重，中间两处有些曲折。长身体者有的抬头数星宿，有的似鲜红宝剑刺破皮肤前行，但佛以长身坚固如梵天，在天城中如金门辉煌扼守、稳固。因此称为『梵寿长存』。

Nīlakkhīti nīlaakkhīti padacchedo. Atinīlanettena samannāgatoti attho. Ikkhati passati anena rūpārammaṇaṃ samavisamaṃ vāti akkhi, nettaṃ. Ikkhadhātu dassane i. Issa attaṃ. Nīlā atinīlā akkhi nettā yassāti nīlakkhi, sugato. Bhagavato hi na sakalanīlakkhiva hoti. Nīlayuttaṭṭhāne panassa ummārapupphasadisena ativisuddhena nīlavaṇṇena samannāgatāni akkhīni honti. Pītayuttaṭṭhāne kaṇikārapupphasadisena lohitavaṇṇena. Lohitayuttaṭṭhāne bandhujīvakapupphasadisena lohitavaṇṇena. Seta yuttaṭṭhāne osadhitārakasadisena setavaṇṇena. Kāḷa yuttaṭṭhāne addāriṭṭhakasadisena kāḷavaṇṇena samannāgatāni suvaṇṇavimāne ugghāṭitamaṇisīhapañjarasadisāni khāyanti. Vuttañhi mahāniddese ‘‘maṃsacakkhumhi bhagavato pañcavaṇṇā saṃvijjanti. Nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo akkhilomāni ca bhagavato, yattha ca akkhi lomāni patiṭṭhitāni. Taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ ummārapupphasamānaṃ. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato akkhikuṭāni bhagavato lohitakāni honti sulohikāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ suddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhaka samānaṃ. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamāna’’nti. Bhagavā pana tena maṃsacakkhunā caturaṅgasamannāgate andhakārepi samantā yojanaṃ passati divā ceva rattiñca.

『蓝眼』是指蓝色眼睛的名称。谓具有深蓝色眼眸之意。『目』谓眼，『色境』谓所见境界。深蓝色之眼称为蓝色，佛的眼虽然非绝对蓝色，但在蓝色区域中，位于成熟莲花色处，眼珠清净深蓝，非常美观。在黄色区域部位，眼珠呈带金色的淡黄；在红色区域部位，带着红色，犹如犀鸟之红羽；在白色区域，具药草星之白光彩；在黑色区域，带有黑瞳，宛若宝石王冠。经文《大集经》云：“佛肉眼现五种颜色，蓝色、黄色、红色、黑色、白色，眼睫毛亦具有五色。”故蓝色为主，视觉宜人，如成熟的莲花花瓣。其旁为黄色，红色分别位于双眼角，中央黑色清净。再旁边白色光彩照耀，如药草星。佛以此纯净肉眼，四相俱足，昼夜于黑暗中能洞察万方。

Vuttañhi mahāniddese –

如《大集经》所言——

‘‘Tena bhagavā pākatikena maṃsacakkhunā attabhāva pariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadāpi caturaṅgasamannāgato andhakāro hoti, sūriyo ca atthaṅgamito hoti, kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti, evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāyā’’ti. Tasmā upalakkhaṇanayena nīlakkhīti thometi.

‘‘因佛以肉眼周遍具足的自我现相和先行行为之影响，昼夜观察遍九由旬之大地。即使四色俱足而界中漆黑，太阳黯然隐藏，黑月为法会，狂风喧嚣，巨大乌云汇集，佛以具足四种色的净眼观照黑暗四周无有遮蔽物，无门闩无障碍，非山非树非藤蔓所蔽。由此以显色相名为蓝眼。”

Dīghapaṇhīti āyatapaṇhi. Paripuṇṇapaṇhīti attho. Pasati bādhati anena paresanti paṇhi, pādassa pacchābhāgo. Pasadhātu bādhane ṇi. Sassa ho. Ṇvādimoggallāne pana ‘‘paṇa byavahārathutīsu hi paṇiyati vohāriyatīti paṇhi, pādassa pacchābhāgo’’ti vuttaṃ. Dīghā paṇhi yassa soti dīghapaṇhi, sugato. Yathā hi aññesaṃ agga pādo dīgho hoti. Paṇhimatthake jaṅghā patiṭṭhāti paṇhiṃ tacchetvā ṭhapitā viya hoti. Na evaṃ tathāgatassa. Tathāgatassa pana catūsu koṭṭhāsesu dve koṭṭhāsā aggapādā honti. Tatiye koṭṭhāse jaṅghā patiṭṭhāti. Catutthe koṭṭhāse āraggena vaṭṭetvā ṭhapitā viya rattakambale geṇḍukasadisā paṇhi hoti. Tasmā dīghapaṇhīti thometi.

所谓『长跗』，即长的脚步，『周全之跗』之意。因脚后跟受阻，踵部为受难部位。摩诃迦叶曾说：“于言语争斗者，后足之踵部当为攻击之处。”所谓长跗，即为长跗部位，如佛所具。因为他人之足部不如佛长，脚踵为着力点，强如被推压立于地面。非如如来，四方轴处佛有两处长跗，第三轴处立踵，第四轴处以边缘环绕，似覆盖厚毯，斑点如青蛙斑。故以此名为长跗。

Sukhumamalachavīti sukhuma amala chavīti padacchedo. Saṇhamalavisuddhataco saṇhamalavirahitataco vāti attho. Ettha ca sukhumasaddo saṇhavācako anipphannapāṭipadiko. Atha vā sukhayati saṇhabhāvenāti sukhumaṃ, saṇhaṃ. Sukhadhātu takkariyaṃ umapaccayo. Taṃsamaṅgīpuggalaṃ kiliṭṭhaṃ malati dhāretīti malaṃ, rajādimalaṃ. Maladhātu dhāraṇe a, natthi malametissāti amalā, chavī. Maṃsaṃ chādetīti chavī. Chada dhātu saṃvaraṇe ravapaccayo īpaccayo ca. Sukhumā saṇhā amalā malavirahitā chavī yassāti sukhumamalachavī, sugato. Bhagavato hi suvaṇṇasiniddhasaṇhasarīrattā kañcanasannibha tacattā ca rūpakāye padumapalāse udakabindhu viya rajojallaṃ vā malaṃ vā na limpati. Vuttañhi majjhimapaṇṇāse brahmāyusutte –

“细净”者，即细微清净；细净之义为“消除污秽”。细净乃由顺净与离污两义所成。在此，“细”之词指善法之声，代表纯正且无杂染的行为。又或谓能使法门和悦者。细净乃纯净佳妙之因缘。类似之义有：污浊之人因染污而玷秽。“污”乃指污垢，包括尘埃等不净之象。污之根源乃身体之染污。遮盖肉体谓之“遮”，此“遮”是控制与守护的因缘。故细净、顺净、无染污者称为细净清净者。如世尊以其金色眼目、色身光明无染，莲花瓣上之水珠，或如红尘不沾其体。中叶经中亦有言：“世尊果德玛以细净之身，身上不染红尘”。故称之为细净清净。

‘‘Sukhumacchavī kho pana bhavaṃ gotamo sukhumattā chaviyā rajojallaṃ kāye na upalimpatī’’ti. Tasmā sukhuma malachavīti thometi.

“细净清净”者，因果德玛世尊之身细净，故称之。

Thomyarasaggasaggīti thomyarasa gasa aggīti padacchedo. Thomitabba rasaharaṇasattasahassanhārū uddhaggikāti attho. Thomiyatīti thomyo, nhāru. Thomadhātu sīlāghāyaṃ ṇyo. Madhurādibhedaṃ rasaṃ gasenti anto pavesentīti rasaggasā, nhāru. Rasasaddūpapadagasadhātu adane a. Atha vā rasaṃ gasati harati etehīti rasaggasā , nhāru. Gasadhātu haraṇe a. Dhātusaddo hi anekattho. Rasaggasānaṃ aggāti rasaggasaggā, te ettha santīti rasaggasaggī, nhāru. Assathyatthe īpaccayo. Thomyo rasaggasaggī yassa soti thomyarasaggasaggī, sugato. Tathāgatassa hi sattarasaharaṇisahassāni uddhaggāni hutvā gīvāyameva paṭimukkāni. Tilaphalamattopi āhāro jivhagge ṭhapito sabbaṃ kāyaṃ anupharati. Teneva mahāpadhānaṃ padahantassa ekataṇḍulādīhipi kaḷāyayūsapasatenapi kāyassa yāpanaṃ hoti. Aññesaṃ pana tathā abhāvā na sakalakāyaṃ ojā pharati. Tena te bahvābādhā honti. Idaṃ lakkhaṇaṃ appābādhatāsaṅkhātassa nissandaphalassavasena pākaṭaṃ hoti, tasmā thomyarasaggasaggīti thometi.

“腐臭味极”者，即腐败味与腐臭之合；意思是，这种味能使七千七百种腐坏现象滋长。腐败味即腐坏、腐蚀之味。腐臭味即恶臭之臭。此二味能使腐坏增长。腐败之质用于损坏、破坏。腐臭之味即臭气、恶臭。味字于此有多重义。关于腐臭者，称为腐臭味极。世尊具此七千七百种恶臭滋长特质而使其咽喉呈现涎水纯净，食物虽只能微量充其壳，不致加速体内破坏，非他众兽所能及。由此产生诸多疾病，此为腐臭味极之显著证据。故名腐臭味极。

Tevīsatimavandanagāthāvaṇṇanā samattā. · 第二十三首礼敬偈的解释完毕。

§24

24. Dutiyagāthāyaṃ jinoti pañcamārajitavā buddho. Tassa pana padassa samacattālīsaggadantotyādīhi padehi tulyaliṅgattabhāvena sambandho. Cattālīsaggadantoti cattālīsaaggadantoti padacchedo. Samacattālīsa uttamadantoti attho. Ettha ca aggasaddo uttamavācako anipphannapāṭipadiko. Atha vā uttamabhāvaṃ ajati gacchatīti aggo, danto. Daṃsati vidaṃsati bhojjamanenāti danto. Daṃsadhātu daṃsane ta. Tassa nto dhātvantalopo. Samacattālīsaṃ aggo uttamo danto yassāti cattālīsaggadanto, jino. Uparimahanuke patiṭṭhitā dantā vīsati heṭṭhime vīsatīti samacattālīsadantā hontīti attho. Aññesañhi paripuṇṇadantānampi dvattiṃsadantā honti. Tathā gatassa pana cattālīsaṃ. Tasmā cattālīsaggadantoti thometi.

第二偈中曰：“胜利者乃第五次得胜的佛。”本词与“共四十一颗牙”等词同义。四十一颗牙乃四十一相中牙齿之意。此中“胜”字意为最高、优越，代表清净无瑕的道德。或谓“胜”即最高、锐利之牙。因牙齿作用于咀嚼，故称“胜牙”。本中“龙牙”亦称“胜牙”。在佛身上，牙齿数四十一，且排列稳固为二十颗上牙、二十一颗下牙，即共四十一。其他多者可达二百二十余颗。然佛仅具四十一即胜牙。故称四十一牙为“胜牙”。

Samakalapanajoti kakacena chinditvā ṭhapito viya samadantoti attho. Lapati vadati etenāti lapanaṃ, mukhaṃ. Lapadhātu vadane yu. Tasmiṃ lapane mukhe jātoti lapanajo, danto. Tappurisasamāsoyaṃ, samako lapanajo danto yassāti samakalapanajo, jino. Pāḷiyaṃ pana ‘‘samadanto’’ti pāṭho atthi. Ayamevattho. Aññesañhi keci dantā uccā, keci nīcāti visamā honti. Tathāgatassa pana ayapaṭṭachinnasaṅkhapaṭalaṃ viya samā honti. Tasmā samakalapanajoti thometi.

“坚固咀嚼者”意谓用牙咬断、固定之义。咬即言语表达，咀嚼即口部作用。咀嚼是口中所生之牙齿，故谓咀嚼者为牙。本此义，“坚固咀嚼者”即胜牙。旧译中亦有作“坚固牙齿”。其义在于某些牙高、某些牙低而不平，然如来牙齿如莲叶片状整齐，故称“坚固咀嚼者”。

Antaraṃsappapīnoti antaraaṃsapīnoti padavibhāgo. Gāthābandhavasena chandānurakkhaṇatthaṃ pakārāgamaṃ katvā evaṃ vuttaṃ. Dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhe paripuṇṇapiṭṭhitaloti attho. Ettha ca aṃsasaddo khandhatthe vattati. Vuttañhetaṃ abhidhānappadīpikāyaṃ ‘‘aṃso nitthi bhujasiro, khandho tassandhi jattu ta’’nti.

“中间脊梁”者，即中间两肋之间之骨节部分。诗文为合韵节拍而作，意在描述两肋骨之间之胁骨及其附着处。此中“临骨”即骨筋连接处。故“中脊之间”指两肋骨之间。此语有助护持身体之稳定。此处“肋”为骨部之韧带、关节等。综上，此处标示中肋骨部分及其相关相承之骨骼结构。

Anati jīvati etenāti aṃso, khandho. Anadhātu pāṇe sopaccayo. Nassa niggahitādeso. Sarīrassa avayavabhāvena anati gacchati pavattatīti vā aṃso, dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhanti antaraṃso, piṇati pūratīti pīno, piṭṭhitalaṃ. Piṇadhātu pinane pūraṇe vā ṇa. Ṇassa no. Dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhe pīnaṃ paripuṇṇaṃ piṭṭhitalaṃ yassāti antaraṃsappapīno, jino. Uttarapadalopabahubbīhisamāsoyaṃ. Aññesañhi taṃ ṭhānaṃ ninnaṃ hoti, dve piṭṭhikoṭṭā pāṭiekkaṃ paññāyanti. Tathāgatassa pana kaṭito paṭṭhāya maṃsapaṭalaṃ yāva khandhā uggamma samussitasuvaṇṇaphalakaṃ viya piṭṭhiṃ chādetvā patiṭṭhitaṃ. Tasmā antaraṃsappapīnoti thometi. Pāḷiyaṃ pana ‘‘citantaraṃso’’ti pāṭho. Tadaṭṭhakathāyañca ‘‘citantaraṃ soti antaraṃsaṃ vuccati dvinnaṃ koṭṭānamantaraṃ. Taṃ paripuṇṇa massāti antaraṃso’’ti vuttaṃ.

「不多生」者，是指「部分」，即法蕴。色蕴乃诸色质和，非无因缘之存在，无自性所摄。色身依诸部位，以部分相续流转，故称为部分。二部分法蕴之间，有间隙相连，称为『皮脏』，亦名『皮里地』。此皮蔽色为皮善，或作为充满之体积持有。无此则无皮之处。二色蕴之间之间隙，被充满饱满之皮地，称之为「皮蔽满」，或简称“被皮”，“结”。足背众多枝足之安处。某些处所则非此理，有二个皮层相接而成互异边界。如来于身着造色之皮，犹如织金缎片覆盖由五蕴构成之法身。如是称皮蔽满。巴利文有“citantaraṃso”一词。注疏解说为“citantaraṃ soti”，意为二部分之间，存在皮蔽，谓其为两部分接合间隔，称为皮蔽。此即充满之皮。

Cakkenaṅkitapādoti cakkena aṅkitapādoti padacchedo. Aṭṭhasatapādacakkalakkhaṇena lakkhitapādataloti attho. Cakkena aṭṭhasatapādacakkena aṅkito lakkhito pādo yena soti cakkenaṅkitapādo, jino. Tatiyābahubbīhi samāsoyaṃ. Aññesañhi pādatale aṭṭhasatapādacakka lakkhaṇaṃ natthi. Tathāgatassa pādataleeva vicitraṃ aṭṭhasata pādacakkalakkhaṇaṃ atthi. Tasmā cakkenaṅkitapādoti thometi.

「眼印足」者，即以眼为记号之足部，即足切断。由八百足圆之标记所刻画的足底，名为足跡。以眼为标记的八百足圆之足，称为眼印足，或印记足，是如来的第三处多枝结合。某处足底并无此八百足圆之印记。如来足底有广大而奇妙之八百足圆印，并非他处皆同。故称为眼印足，即眼刻印足。

Vuttañhi brahmāyusutte ‘‘heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrānī’’ti. Aṭṭhasatapādacakkalakkhaṇasarūpaṃ pana yo pādapaṅkajamuduttalarā jikehīti gāthāvaṇṇanāyaṃ vuttamevāti.

《梵天寿经》中云：「尊敬的果德玛世尊足下，脚底生有数以万计及有长宽、形状完备之足轮。」正如《八百足圆印经》中，以莲花掌指点泥上，开示足印，歌颂赞叹之辞，即是此义。

Aviraḷadasanoti avivaradanto. Avivaradantena sampannoti attho. Vivarati phullatīti viraḷo. Varadhātu phullaneḷo. Assi. Na viraḷo aviraḷo, natthi viraḷo etassāti aviraḷo, danto. Daṃsati vidaṃsati khādanīyaṃ vā bhojanīyaṃ vā etenāti dasano, danto. Daṃsadhātu daṃsane yu. Niggahitalopo. Aviraḷo dasano danto yassāti aviraḷadasano, jino. Aññesañhi kumbhilānaṃ viya dantā viraḷā honti. Macchamaṃsādīni khādantānaṃ dantantaraṃ pūrati. Tathāgatassa pana kanakalatāya samussāpitavajira panti viya aviraḷā tulikāya dassitaparicchedā viya dantā honti, tasmā aviraḷadasanoti thometi.

「无折牙」者，谓无折断之意。无折断者谓完整无损。折者为开裂。能开的谓折。开裂之牙谓折牙。牙为食物之咬断器官。食断所用，即为牙。折牙即咬断者。部分种类之瓢虫，牙为折断而繁多。如来以金藤缠绕，如同无折断之锋利铁杵之列，牙如笔迹之切断章，有力无折。故称无折牙。

Mārajussaṅkhapādoti māraji ussaṅkhapādoti padacchedo. Ettha ca mārajīti pañcamārajitavā buddho kattubhūto. So hi pañcamāre jitavāti mārajīti vuccati. Ussaṅkhapādoti pādassa upari ṭhitena saṅkhasadisattā saṅkhanāmikena gopphakena samannāgatoti attho. Saṃsuṭṭhuṃ pathaviṃ khanatīti saṅkhe. Saṃpubbakhanudhātu avadāraṇe kvi. Apadānaṭṭhakathāyaṃ pana ‘‘saṃsuṭṭhuṃ khādanto khaṇanto gacchatīti saṅkhe. Samuddajalapariyante caramāno gacchati caratīti attho’’ti vuttaṃ. Saṅkhe viyāti saṅkhe, gopphako. Pādassa uddhaṃ upari ṭhitaṃ saṅkhasadisaṃ gopphaka massāti ussaṅkhapādo, jino. Vuttañhi brahmāyusuttaṭṭhakathāyaṃ ‘‘uddhaṃ patiṭṭhitagopphakattā ussaṅkhā pādā assāti ussaṅkhapādo’’ti. Aññesañhi piṭṭhipāde gopphakā honti. Tena tesaṃ pādā āṇibaddhā viya baddhā honti. Na yathāsukhaṃ parivattanti. Gacchantānaṃ pādatalāni na dissanti. Tathāgatassa pana abhirūhitvā upari gopphakā patiṭṭhahanti. Tenassa nābhito paṭṭhāya uparimakāyo nāvāya ṭhapita suvaṇṇapaṭimā viya niccalo hoti. Adhokāyova iñjati. Sukhena pādā parivattanti. Puratopi pacchato ubhayapassesupi ṭhatvā passantānaṃ pādatalāni paññāyanti. Na hatthīnaṃ viya pacchatoyevāti. Tasmā ussaṅkhapādoti thometi.

「魔敌脚」者，分为魔敌与聚脚二义。此魔为第五魔，乃佛所降伏之魔也。聚脚者，谓立于足上似环状物之附属，名为环箍。三藏注中云：聚脚者，谓覆于足上之环钳，如环绕地面之印记。于足面覆盖，如有鞘环之护卫。非随意转动。行走时足跖不见。佛足着地时，环钳稳固存在。环绕足跖，形如金色树叶雕花之庄严形体，不动如船舶停泊。环钳仅附着足上，唯足底可活动。前后左右站稳之足迹，似大象之足迹。故谓聚脚。

Tiṭṭhanto nonamantobhayakaramudunā jaṇṇukānāma santoti ettha tiṭṭhanto no namanto ubhaya karamudunā jaṇṇukāni āmasantoti padavibhāgo. Tiṭṭhantoti ṭhitakova. Nonamantoti anamamāno hutvā. Ubhaya karamudunāti sukhumena hatthadvayena. Jaṇṇukānīti jaṅghāni. Jāyati gamanāgamanaṃ anenāti jaṇṇu, janadhātu janane ṇu. Soeva jaṇṇukā, jaṅghorūnaṃ sandhi labbhati. Tāni. Āmasantoti parimajjituṃ sakkonto. Ettha ca tiṭṭhanto nonamantoti iminā tathāgatassa akhujjaavāmanabhāvo dīpito . Avasesajanā hi khujjā vā honti vāmanā vā. Khujjānaṃ uparimakāyo aparipuṇṇo hoti vāmanānaṃ heṭṭhimakāyo. Te aparipuṇṇakāyattā na sakkonti nonamanto jaṇṇukāni parimajjituṃ. Tathāgato pana paripuṇṇaubhayakāyattā sakkoti, tasmā tiṭṭhanto…pe… jaṇṇukā nāmasantoti thometi.

「站立不恐惧震动筋脉」者，即不畏恐怖，轻柔双手搭于腿间称为「站立不恐」，乃指双腿并拢站立之势。震动筋脉即腿筋、关节。此处指如来于站立时，双手并拢轻搭双腿肌肉之间之韧带。筋脉位于膝部关节，为承载行动之机能结构。筋脉震动若有，谓肌肉筋络不稳。此处言如来站立时不恐、腿间筋脉不颤抖，能保持稳固柔和。因如来身心圆满，手与腿间筋脉紧密相连。波动震动消失。故称「站立不恐恐震动筋脉能按捺如蚓蠕动」。此意指佛身极微妙安住。

Vaṭṭakkhandhoti suvaṇṇāliṅgo viya samavaṭṭitagaliko. Vuttañhi brahmāyusutte ‘‘samavaṭṭakkhandho’’ti. Parimaṇḍalā kārena vaṭṭati pavattatīti vaṭṭo, parimaṇḍalo. Vaṭṭadhātu vaṭṭane a. Bhojanaṃ khādati etena galenāti khandho, galo. Khādadhātu khādane bhakkhane vā kvipaccayo. Khādāmagamānaṃ khandhandhagandhāti suttena padasiddhi veditabbā. Abhidhānaṭīkāyaṃ pana ‘‘kaṃ matthakaṃ dadhātīti kandho. Soeva kakārassa khakārakaraṇavasenā’’ti vuttaṃ. Vaṭṭo samaparimaṇḍalo khandho galo yassāti vaṭṭakkhandho, jino. Yathā hi eke koñcā viya bakā viya varāhā viya ca dīghagalā vaṅkagalā puthugalā ca honti. Kathanakāle sirājalaṃ paññāyati. Mando saro nikkhamati, na evaṃ tassa. Tathāgatassa pana suvaṭṭitasuvaṇṇāliṅgasadiso khandho galo hoti. Kathanakāle sirājalaṃ na paññāyati. Meghassa viya gajjato saro mahā hoti. Tasmā vaṭṭakkhandhoti thometi.

所谓『循环蕴』如同金色光环般环绕而成。于《梵天寿经》中称之为『同环蕴』。此处『轮』乃因其环状后圆形而名，轮，即圆环。『轮蕴』在轮转中起作用。『饮食』谓以口中摄取食物所集成的蕴，谓之『蕴』『胃』。饮食的作用为进食、咀嚼或咽下，谓『食』。饮食入而散布作分布称为『蕴中的香气』，依经文说此乃词义。于《辞义注释》中但说『何物附着』即『矿物』。正如声音之于发声机制，矿产源于制造矿物的过程。轮即具圆面对合者，是谓循环蕴，如圣者所言。如同鹭鸟、鹳鸟、野猪等均有长脖子及弯曲之颈，称为长脖子弯脖子。何时脖子舒展自然明了，非他。唯如来者如同圆润光明圆环般的蕴与颈，何时脖子不能舒展如树枝折断。脖子如暴风雨中雷鸣声般强大。故称『循环蕴』。

Puna jinoti buddho kattubhūto. Tassa pana padassa gotaruṇapakhumakotyādīhi padehi tulyaliṅgattabhāvena sambandho. Gotaruṇapakhumakoti taṃmuhuttajātaratta vacchassa cakkhubhaṇḍo viya vippasannacakkhubhaṇḍo, vippasannacakkhubhaṇḍena samannāgato vā. Ettha ca pakhumakoti sakalaṃ cakkhubhaṇḍaṃ adhippetaṃ. Cakkhubhaṇḍanti cakkhuparivāraṃ. Cakkhubhaṇḍanti akkhidalanti keci. Akkhidalapattanti vadanti aññe. Akkhidale hi pana saddhiṃ akkhibimbanti veditabbaṃ. Ayaṃ panettha vacanattho. Patati cakkhuṃ parivāreti etenāti pakhumaṃ, pamhādiparivāraṃ. Patadhātu parivāre umo. Takārassa kho. Atha vā akkhino pakkhadvaye jātanti pakhumaṃ, pamhaṃ. Jātataddhite umo. Pakkhumanti vattabbe kakāralopavasena pakhumanti vuccati. Pakhumaṃyeva pakhumako. Gotaruṇassa taṃmuhuttajātarattavacchassa pakhumaṃ viya pakhumaṃ yassa soti gotaruṇapakhumako, jino. Gotaruṇassa taṃmuhuttajātarattavacchassa pakhumasadisaṃ vippasannacakkhubhaṇḍaṃ atthīti attho. Aññesañhi akkhibhaṇḍo aparipuṇṇo hoti. Hatthimūsikakākādīnaṃ akkhisadisehi viniggatehi gambhīrehipi akkhīhi samannāgatā. Tathāgatassa pana dhovitvā majjitvā ṭhapitamaṇiguḷikā viya mudusiniddhanīla sukhumapakhumācitāni akkhīni honti. Tasmā gotaruṇapakhumakoti thometi.

复谓『圣者』为觉悟者。于此词中，依附于相似特征词汇诸如臀部、年轻嫩肉等，称作类似联系。臀部、年轻嫩肉等分别如同幼犊茶靡的眼器，构成明净眼器，即具清净明净眼器者。此所谓嫩肉即是覆盖眼窍之眼碎片。眼碎片意指眼的周缘组织，亦称眼边缘；部分说为眼膜，其他有诸种说法。眼膜乃眶内眼影，此处词义，谓遮护眼及其周围的嫩肉、膜等。此部位称『眼』。另有说法指眼中分叉生长的眼膜、膜下层，生于膜下边缘。嫩肉因生长方式宽大且形态类似翅膀因而名为嫩肉。嫩肉即嫩肉本体。年轻嫩肉形同幼犊肉之嫩肉状，称为年轻嫩肉，因而是眼器之意。其他人眼中部分眼膜不完整。犀牛、老鼠、乌鸦等动物虽有眼碎片覆盖，加之深邃眼睛。然如来者眼睛洁净、浸润、安置如同珠宝颜料般细腻嫩肉覆盖，故名年轻嫩肉。

Sīhapubbaḍḍhakāyoti sīhassa pubbaḍḍhakāyo viya paripuṇṇakāyo. Vātātapādiparissayaṃ sahati khamatīti sīho, sahadhātu khamane a. Īkārāgamo. Atha vā sūkaramahiṃsādayo satte hiṃsatīti sīho. Hiṃsadhātu hanane ṇa. Hiṃsoti vattabbe akkharavipariyāyena sīhoti vuccati. Atha vā sabbiriyāpathesu daḷhavīriyattā suṭṭhu īhati vāyamatīti sīho, kesarasīho. Supubba īhadhātu cetāyaṃ a. Tena vuttaṃ saddanītiyaṃ ‘‘sahahiṃsa īhāvasā, sīhasaddagatiṃ vade’’ti. Sīhassa pubbaḍḍhe jāto kāyo viya paripuṇṇakāyo yassāti sīhapubbaḍḍhakāyo, jino. Yathā hi sīhassa pubbaḍḍhakāyova paripuṇṇo hoti, na evaṃ tassa. Tathāgatassa pana kāyo sabbaparipuṇṇoti attho. Sīhassa pana purimakāyova paripuṇṇo hoti, pacchima kāyo aparipuṇṇo. Tathāgatassa pana sīhassa pubbaḍḍhakāyoiva sabbo kāyo paripuṇṇo. Sopi sīhasseva na tattha tattha vinatunnatādivasena dussaṇṭhita visaṇṭhito. Dīghayuttaṭṭhāne pana dīgho. Rassakisathūla anuvaṭṭitayuttaṭṭhānesu tathāvidhova hoti. Vuttañhetaṃ ‘‘manāpiye ca kho bhikkhave kammavipāke paccupaṭṭhite yehi aṅgehi dīghehi sobhati, tāni aṅgāni thūlāni saṇṭhahanti. Yehi aṅgehi kisehi sobhati, tāni aṅgāni kisāni saṇṭhahanti. Yehi aṅgehi vaṭṭehi sobhati, tāni aṅgāni vaṭṭāni saṇṭhahantī’’ti. Iti nānācittena puññacittena cittito dasahi pāramīhi sajjito tathāgatassa attabhāvo tassa loke sabbasippino vā iddhimanto vā patirūpakampi kātuṃ na sakkonti. Tasmā sīhapubbaḍḍhakāyoti thometi.

『狮前背体』谓如狮子前背之体，厚实丰满。狮因能忍受风、热、脚底等磨损，谓之狮子，忍耐即为内在本质。或说如野猪及其他有害生物会伤害之谓狮子，此谓伤害本质即为所言。或于一切行动路径上，因坚强的勇力而能轻易努力，此谓狮子，如金狮。全身明亮之心表此意。因而有言『共存伤害之庭，狮之音意』。狮子之前背出生命体完整丰满，谓之狮之前背体。如狮之前背确实丰满，非是如此。唯如来者身心皆俱充分。狮之前身丰满，后身不满；如来者身躯如狮之前背，全身丰满。且如狮子不因起伏损害所扰乱。于长期间、厚毛密织处及绒毛下层，亦如是。经言『具喜爱者，因业力成熟，令所依处长而光亮，粗壮而丰厚；所依处薄弱则薄弱；所依处轮回则轮回。』因此，以各方善心、十波罗蜜等修成如来之身，即使具备三身、一切神通，亦不能作诸异相。因此称为『狮前背体』。

Catuvīsatimavandanagāthāvaṇṇanā samattā. · 第二十四首礼敬偈的解释完毕。

§25

25. Tatiya gāthāyaṃ sugatoti buddho kattubhūto. Tassa pana padassa sattappīnotyādīhi padehi tulyaliṅgattabhāvena sambandho. Sattappīnoti dvihatthapāda aṃsakūṭa ekagalavasena sattasu ṭhānesu paripuṇṇamaṃsikoti attho. Ācariyā pana paripuṇṇadvihatthapāda aṃsakūṭa khandhasaṅkhātasattaṭṭhānoti atthaṃ vadanti. Maṃsena pīṇati paripūratīti pīno. Pīṇate paripūrate vā pīno. Pīṇadhātu pīṇane, pūraṇe vā ṇa. Ṇassa no. Dve hatthapiṭṭhiyo dve pādapiṭṭhiyo dve aṃsakūṭāni ekagalo cāti sattasu ṭhānesu pīno paripuṇṇo maṃso assāti sattapīno, sugato labbhati. Aññesañhi hatthapādapiṭṭhīsu nhārujālā paññāyanti aṃsakūṭagalesu aṭṭhikoṭiyo. Te manussā petā viya khāyanti. Na tathāgato. Tathāgato pana sattasu ṭhānesu paripuṇṇamaṃsussadattā niguḷanhārujālehi hatthapiṭṭhādīhi vaṭṭetvā ṭhapitasuvaṇṇavaṇṇāliṅgasadisena galena sīlārūpakaṃ viya cittakammarūpakaṃ viya ca khāyati, tasmā sattappīnoti thometi.

第25首偈曰：『善逝即觉者。』此谓觉者。在此词中，依照诸如『七珍宝』等词语的相似标志，以相关特性相联系。七珍宝意为『两手、两脚、两臂、单头』聚成于七处，肌肉丰满之意。阿师释称此乃『丰满之两手两足、臂膀聚成七处』之意。肌肉因而丰盈充满。『丰盈充满』谓丰富丰满。肌肉为饮食、滋养之处。『两手、两足、两臂、单头七处』肌肉丰满完整，谓为七珍宝。其他于手脚处多为粗糙肿痛，如肉疙瘩。彼等如人鬼畜生般苦食而不洁。如来不然。如来于七处肌肉丰满且洁净无染，有如镀金光环，似据守戒律而成，且如意业造，故称七珍宝。

Brahmāyusutte pana ‘‘sattussado’’ti pāṭho. Tassa pana sattasu ṭhānesu paripuṇṇamaṃsussadoti attho daṭṭhabbo.

于《梵天寿经》中称之为『七声』。意指于七处肌肉丰满。

Dīghaṅgulīti dīghaaṅgulīti padacchedo. Samaāyatahattha pādaṅgulīti attho. Aṅgati uddhaṃ gacchatīti aṅguli. Aṅgati taṃ taṃ kāyaṅgaṃ parāmasati etāyāti vā aṅguli, karasākhā. Agidhātu gatiyaṃ ulipaccayo. Atha vā aṅgaṃ kāyaṅgaṃ ulati gacchati parāmasati etāyāti aṅguli, karasākhā. Aṅga saddūpapadauladhātu gatiyaṃ i. Samadīghā aṅguli hattha pādaṅguli yassa soti dīghaṅguli, sugato. Samadīghā hatthapādaṅguli atthīti attho. Yathā hi aññesaṃ kāci aṅguli dīghā hoti kāci rassā, na evaṃ tathāgatassa. Tathāgatassa pana makkaṭasseva dīghahatthapādaṅguliyo mūle thūlā anupubbena gantvā agge tanukā niyyāsatelena madditvā vaṭṭitaharitālavaṭṭasadisā honti. Tasmā dīghaṅgulīti thometi. Mathāti maathāti padacchedo. Makāro hi padasandhikaro. Athāti atthantare nipāto. Tadaññanti attho.

『长指』即『长手指』之切分。掌与脚趾意指。指是身体突出部分。『指』谓身体关节突出部分，如手指或脚趾，乃手之分枝。此处指聚合于关节，使其伸长。又称指，是手与脚上伸出的部分。若某些指较长，某些较粗，如是而异，但如来者则不同。如来者如猿猴般长手指于根部长而粗，渐进伸展，末端似旋转环路般环绕聚合成葱绿叶状。故名为『长指』。『摩』为连接处。『他』为末端下垂。此意同。

Lomakūpekalomoti lomakūpaekalomoti padacchedo. Ekekalomakūpe ekekajātalomoti attho. Cammamaṃsaṃ lunāti chindatīti lomo, vaḍḍhamānaṃ lunitabbanti vā lomo, lūdhātu chedane manipaccayo. Kuvuccati udakaṃ, taṃ pāti rakkhatīti kūpo. Kupubbapādhātu rakkhane kvi. Ussa dīgho. Kūpo viyāti kūpo, atha vā kuvuccati lomaṃ, taṃ pāti rakkhatīti kūpo. Abhidhānaṭīkāyaṃ pana ‘‘kusadde po. Dīghādi. Kūpo. Kena ubhatīti vā kūpo. Bhassa po’’ti vuttaṃ. Lomassa kūpo lomakūpo. Tasmiṃ tasmiṃ jāto ekeka lomo yassāti lomakūpekalomo, sugato. Yathā hi aññesaṃ ekekasmimpi lomakūpe anekāni lomāni jāyanti, na evaṃ tathāgatassa. Tathāgatassa pana ekekasmiṃ lomakūpe ekekalomo jāyati. Vuttañhi brahmāyusutte ‘‘ekekalomo kho pana bhavaṃ gotamo. Ekekāni lomāni lomakūpesu jātā nī’’ti. Tasmā lomakūpekalomoti thometi.

«毛孔毛细»为「毛孔」；「毛孔合一」为「毛孔」。「毛孔」者，单个毛根，单个毛发所在之处也。皮肤覆盖肉体，毛即毛发；增长时须增长，割断时为断，断为切之助缘。水汇聚之处为池，池护持水也。池之前缘护持何？最上者为长。池解作池，若池水聚毛者，护之谓池。然《辞典注》言“kusadde po，长之类，池也。何者为两者？毛池也。”毛之池为毛孔，毛孔中各有毛发生。如他者毛孔中有多毛生，然如来非然。如来于单个毛孔中生单根毛。佛经《梵寿经》云“单根毛为果德玛。毛孔中生有多毛者非也。”故称「毛孔合一」。

Sampannodātadāṭhoti sampannoodātadāṭhoti padacchedo. Sampannasukkadāṭhoti attho. Sampajjatīti sampanno. Saṃpubbapadadhātu gatiyaṃ ta. Tassa anno. Avadāyati avakhaṇḍiyati aññavaṇṇobhāsanti odāto. Avapubba dādhātu avakhaṇḍane ta. Daṃsati odanādiṃ etāyāti dāṭho, dantaviseso. Daṃsadhātu daṃsane ṭho. Daṃsissa dā. Sampanno ca odāto ca dāṭho yassāti sampanno dātadāṭho, sugato. Aññesañhi pūtidantā uṭṭhahanti. Tena kāci dāṭhā kāḷāpi vivaṇṇāpi honti. Tathāgato pana sukkadāṭho osadhitārakampi atikkamma virocamānāya pabhāya samannāgatadāṭho hoti. Pāḷiyaṃ pana ‘‘susukkadāṭho’’ti pāṭho. Ayamevattho. Tasmā sampannodātadāṭhoti thometi.

「坚硬坚牢」为坚硬坚牢。坚硬坚软之义。坚实现象与前缘境界有关。由“坚”为前缘，抵触分断他物，是咬嚼者之特征。咬之缘为咬。坚实且有坚硬者称坚硬坚牢，彼为如来。其他者则牙龈生起，故某些牙为黑、黄、白等色。如来牙为坚硬，胜过药师，明亮光辉具足。巴利文字称“清坚牙”。此义是也。故称坚硬坚牢。

Kanakasamatacoti suvaṇṇena sadisacammo. Kanati dibbati obhāsenāti kanakaṃ. Kaniyati icchiyati manusse hīti vā kanakaṃ, suvaṇṇaṃ. Kanadhātu dittigatikantīsu akapaccayo, saṃsadisena amati gacchati pavattatīti samaṃ. Saṃpubbaamadhātu gatiyaṃ a. Tacati maṃsaṃ chādeti saṃvarati vāti taco, tacati dibbati suvaṇṇobhāsenāti vā taco, cammaṃ. Tacadhātu saṃvaraṇadittīsu a. Kanakena suvaṇṇena samo sadiso taco yassāti kanaka samataco, sugato. Yathā hi aññesaṃ taco koci nīlataco setataco pītataco hoti, na evaṃ tathāgatassa. Tathāgatassa pana jātihiṅgulakena majjitvā nisadāya ghaṃsitvā gerukaparikammaṃ katvā ṭhapita ghanasuvaṇṇarūpakaṃ viya kañcanasadisataco hoti. Pāḷiyaṃ pana ‘‘suvaṇṇavaṇṇo kañcanasannibhattaco’’ti vutto. Ettha ca suvaṇṇavaṇṇo viya vaṇṇo yassāti suvaṇṇavaṇṇo, kañcanena sannibhaṃ sadisaṃ tacamassāti kañcanasannibhattacoti vacanattho kātabbo. Ettha ca suvaṇṇavaṇṇanti iminā tathāgatassa ghanasiniddhasaṇhasarīrataṃ dasseti. Kañcanasannibhattacoti iminā chavivaṇṇaṃ dasseti. Atha vā vevacanametaṃ padadvayaṃ. Tasmā kanakasamatacoti thometi.

「金色相似」为黄金相似之意。金意为光明闪耀。古人以金喻欲、喜爱、曼殊等，亦名金。金为涵义轮转之本，明亮相似故称为闪光。覆盖肉体之物称皮，皮因覆盖、守护，亦因与金光相似故称皮。金若色相似如来，皮亦若金，故称黄金相似。如他人皮有青皮、黑皮、白皮、黄皮，然如来皮非如是。如来皮色似由指浸湿沾附，按压坐下，经过蜡制工匠制成纯金像般金光闪耀。巴利说“色似黄金”，此处金色指如来体之纯金色身，色呈金光相似也。此为金色相似之义。故称黄金相似。

Nīlamuddhaggalomoti nīlaṃ uddhaṃ aggalomoti padacchedo. Nīlaṃ uddhaṃ aggā koṭi hutvā mukhasobhaṃ ullokayamāno viya ṭhitalomo, nīlāni uddhaṃ aggāni koṭīni hutvā ṭhitāni lomāni yassāti nīlamuddhaggalomo, sugato. Yathā hi aññesaṃ lomāni heṭṭhā aggāni hutvā tiṭṭhanti, na evaṃ tathāgatassa. Tathāgatassa pana lomāni āvaṭṭapariyosāne uddhaṃ aggāni hutvā mukhasobhaṃ ullokayamānāni viya tiṭṭhanti. Vuttañhetaṃ brahmāyusutte ‘‘uddhaggalomo bhavaṃ gotamo. Uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni padakkhiṇāvaṭṭakajātānī’’ti. Tasmā nīlamuddhaggalomoti thometi.

「青顶卷毛」为青色之顶部隆起毛。青指顶上，隆起为群毛。顶毛若聚成卷，似屋檐下悬垂之卷毛者为青顶卷毛，如来也。正如他人毛发垂于下方者，而非如来。佛经《梵寿经》云“顶部隆毛为果德玛。顶上毛为青色，眼圈黑色，卷环状，左右环状，位于顶部之毛也。”故称青顶卷毛。

Sambuddhoti tathāgato. So hi anaññabuddho hutvā sāmaṃyeva cattāri saccāni bujjhatīti sambuddhoti vuccati. Tassa pana padassa thūlajivhotyādīhi tīhi padehi tulyaliṅgattabhāvena sambandho.

「佛」即「如来」。他非他佛成道，而自身悟证四圣谛，故称为佛。此名与三言壮语相关，诸言语均指相同义理。

Thūlajivhoti mududīghaputhula jivhāya sampannoti attho. Gāthābandhavasena hi mududīghasaddalopaṃ katvā evaṃ vuttaṃ. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘mudujivhā dīghā thūlā vaṇṇa sampannā’’ti. Thūlati brūhatīti thūlā, jivhā. Thūladhātu buddhiyaṃ a. Jīvati pāṇaṃ dhāretīti jivhā, rasanā. Jīvadhātu pāṇadhāraṇe hapaccayo. Jīvanti sattā etena rasenāti jīvitaṃ, chabbidharaso. Taṃ avhāyatīti jivhā, jivhāpasādarūpaṃ. Sambhārajivhā ṭhānūpacārena labbhati. Jīvitasaddūpapada avhadhātu avhāyane a. Jīvitaavhāti vattabbe niruttinayena vitasaddalopaṃ katvā jivhāti vuttaṃ. Thūlā mahantā dīghā mudukā jivhā yassāti thūlajivho, sambuddho. Aññesañhi jivhā thūlāpi hoti kisāpi rassāpi thaddhāpi visamāpi. Tathāgatassa pana mudujivhā dīghā puthulā vaṇṇa sampannā hoti. So taṃ lakkhaṇaṃ pariyesituṃ āgatānaṃ brahmāyubrāhmaṇādīnaṃ kaṅkhāvinodanatthaṃ jivhāya mudukattā taṃ jivhaṃ kathinasūci viya vaṭṭetvā ubhopi nāsikāsotāni parāmasati, dīghattā ubho kaṇṇasotāni parāmasati, puthulattā kesantapariyosānaṃ kevalampi nalāṭaṃ paṭicchādeti, evaṃ tassā mududīghaputhulabhāvaṃ pakāsento kaṅkhāvinodeti, evaṃ tilakkhaṇasampannaṃ jivhaṃ sandhāya thūla jivhoti thometi. Pāḷiyaṃ pana ‘‘pahūtajivho’’ti pāṭho. Ayamevattho.

「厚长舌」者，柔软而长且宽大之舌也。诗歌比附其声柔长，记载曰“柔长舌，厚大色具”。厚者谓较大，舌为舌。舌为心之根基。生命持于口中，是舌者也。舌为生命持有之缘。众生以此味觉称生命，即六味联合总和。舌为生活之表征，含义广泛。佛《注释》说舌柔软长且宽大光明。如其他人舌虽厚但多黑、斑驳、形态不正。如来舌柔长宽大色鲜明。诸如梵长老婆罗门等疑虑消解时观此舌，说明舌之宽大，左右兼顾鼻耳，长及耳鼻兼顾。舌柔软宽大状，盖头部毛围护遮蔽，显其柔长色具，故称厚长舌。巴利语“pahūtajivho”为此义。

Athāti atthantaratthe nipāto. Tadaññanti attho. Sīhahanukoti sīhassa heṭṭhā hanu viya paripuṇṇa hanuko. Sīhasaddattho heṭṭhā vuttoyeva. Hanati odanādīnaṃ vaṇṇavisesaṃ nāsetīti hanu. Hanadhātu hiṃsāyaṃ u. Sīhassa heṭṭhā hanu viya hanu yassāti sīhahanuko , sambuddho. Samāsante ko. Sīhassa hi heṭṭhimahanumeva paripuṇṇaṃ hoti, na uparimaṃ. Tathāgatassa pana sīhassa heṭṭhimaṃ viya dvepi paripuṇṇāni dvādasiyaṃ pakkhassa candasadisāni honti. Tasmā sīhahanukoti thometi.

此处为解释‘蕴’一词下的内容。所谓狮颌，是指狮子下颌犹如丰满的颌骨。狮声的含义正如前述。‘颌’指的是咽喉等部位，是造成咆哮等响声的部位。‘颌’的本质是伤害（暴力）。狮子的丰满颌如丰满的颌骨，称为“狮颌”，即为觉者所具。何以称之为‘丰满颌骨’？狮子下颌乃丰满之处，并非上方。然如来者则有两处丰满之位，犹如月亮的两翼一般。因此狮颌之称即依此缘起而起。

Jālikappādahatthoti kusalena vaḍḍhakinā vātapāne sammāyojitajālaṃ viya cammena appaṭibaddhahatthapādaṅgulantaro. Jalati dibbatīti jālaṃ, jaladhātu dittiyaṃ ṇa. Jālaṃ assa atthi tasmiṃ vā vijjatīti jālikaṃ, vātapānaṃ. Assathyatthe ṇiko. Atha vā jālaṃ eva jālikaṃ. Pajjati gacchati etenāti pādo, caraṇo. Padadhātu gamane ṇa. Taṃ taṃ bhāraṃ haratīti hattho, karo. Haradhātu haraṇe tho. Jālikaṃ viya hatthapādaṅgulantaraṃ yassāti jālikappādahattho, sambuddho. Kusalena vaḍḍhakinā vātapāne sammāyojitāni jālasadisāni hatthapādaṅgulantarāni honti. Na ca cammena paṭibaddhaaṅgulantarānīti attho. Ettha jālikappādahatthaṅgulantaranti vattabbe uttarapadalopena evaṃ vuttaṃ. Cammena paṭibaddhahatthapādaṅgulantaro hi phaṇahatthako purisadosena upahato pabbajjampi na labhati. Tathāgatassa pana catasso hatthaṅguliyo pañcapi pādaṅguliyo ekappamāṇā honti. Tāsaṃ ekappamāṇa tāya yavalakkhaṇaṃ aññamaññaṃ paṭivijjhitvā tiṭṭhati. Athassa hatthapādā kusalena vaḍḍhakinā sammāyojitajālavāta pānasadisā honti, tasmā jālikappādahatthoti thometi. Pāḷiyaṃ pana ‘‘jālahatthapādo’’ti pāṭho. Ayamevattho.

所谓‘网足手’是指技艺精熟、运用如网捕风的网状手势，其指间不被绳索束缚。‘网’即网状结构，属于水元素（湿润特性）。‘网’存在或不存在，均可理解为‘网状物’。‘跋涉’意指行走，此处指脚或脚步。‘脚’是行走时承载重量的部位，亦称‘手’，即执持的手。‘持’属于抓取、保持的意涵。‘网状物’类似于手指间的网状物。觉者具精熟技艺，双足之间如网状结构，且不是绳索束缚的状态。关于‘网足手指间’的说法，有断言表明脚趾之间是这样，而不是被绳子绑缚。此处“网足手”专指上下脚趾之间的网状结构。拥有此网状结构的觉者，其手指四枚，脚趾五枚，数量相当。各手脚指头大小分明，彼此交错而立。觉者以技艺圆满，其脚具有能捕获风的网状结构，故称‘网足手’。另外巴利语中也有“网手脚”的说法，意即此义。

Nāthoti buddho kattuvasena. So hi nāthati vineyyānaṃ hitapaṭipattiṃ yācati, parasantānagataṃ vā kilesabyasaṃ upatāpeti, paramena cittissariyena samannā gato . Sabbasatte vā guṇehi īsati abhibhavati, veneyyānaṃ hitasukhaṃ vā āsīsatīti nāthoti vuccati. Vuttañhi saddanītiyaṃ ‘‘nāthadhātu yācane upatāpe issariye āsisane cāti catūsvatthesu pavattatī’’ti.

‘Nātha’意为主人、统御者。是指觉者以统御者的身份，应当具足应当行持，能摧伏内在烦恼、退灭世俗烦恼，具备最高觉悟者的灵性品格。觉者具诸多功德，统治一切众生，能护持众生离苦得乐，故称‘Nātha’。经文中说此词指“主人的存在，是恳求、摧伏、统治与护持诸法的本质”，此为四义所现。

Tassa pana padassa uṇhīsasīsotipadena tulyaliṅgattabhāvena sambandho. Uṇhīsasīsoti rañño baddhauṇhīsa paṭṭo viya virocamāno pakatimaṃsapiṇḍasaṅkhāto uṇhīsapaṭṭasīso. Nalāṭe nahiyati bandhiyatīti uṇhīso. Upubbanahadhātu bandhane, īso. Vaṇṇavikāro. Vuttañhi jāliniyaṃ –

此词“uṇhīsa-sīsoti”是指头顶中梢如同铁制头箍似的构造。‘uṇhīsa’意为铁制头箍，‘sīsa’意为头，联称为铁箍头。此处意谓就头部而言，如铁制头箍般的光亮突出物，俗称铁帽子。纳腊多文云‘uṇhīsa’是指头顶因紧束铁箍而受约束现象。梵文‘īsa’有捆绑、束缚之意。此构成了颜色的变化。经中有云“网状”和“颜色的相反转变”等说明。

‘‘Vaṇṇāgamo vaṇṇavipariyāyo,

“色之来，色之变”

Dve cāpare vaṇṇavikāranāsā;

“这里两种色的变化消失”

Dhātūnamatthātisayena yogo,

因诸元素性质互相结合的因缘，称为五种语义的表达。

Taduccate pañcavidhaṃ nirutti’’nti.

这里所说的语义，共分为五类，详述如下。

Tattha ca avijjamānassa āgamā vaṇṇāgamo nāma. Vijjamānaakkharānaṃ heṭṭhupariyāyavasena vaṇṇavipariyāyo nāma. Aññakkharassa aññakkharāpajjanatā vaṇṇavikāro nāma. Vijjamānakkharavināso vaṇṇavināso nāma. Tattha tattha yathāyogaṃ visesatthayogo dhātūnaṃ atthātisaya yogo nāmāti adhippāyo. Ettha pana nakārassa ṇakāraṃ katattā vaṇṇavikāroti daṭṭhabbo. Mālādiṃ siyati bandhiyatīti sīso, uttamaṅgo. Sidhātu bandhane īso. Rājūnaṃ uṇhīsapaṭṭena veṭhitasīso viya sīso yassāti uṇhīsasīso. Atha vā rājūnaṃ uṇhīsaṃ viya sabbattha parimaṇḍalasīso yassāti uṇhīsasīso, nātho.

其中，对无明而言，有名为“来彼”的义理。对有文字者，则以字母上下及倒置称为“色义转”。不同字母相互融合称为“色义变”。有文字消失者称为“色义灭”。各处依其配合，诸元素性质结合的义理即称为主导义理。这里须观察字母“ṇ”的构形，以示色义变。如装饰性的花纹，谓之“锁”，最高部分为“头”。基本元素结合的“锁”为“齿”。如帝王头戴的徽带之顶端突出部分为“齿”，称为头饰“齿”。又如帝王徽带环绕成圆环形，谓之“主导”，称为“齿”。

Vuttañhi brahmāyusuttaṭṭhakathāyaṃ ‘‘uṇhīsasīsoti idaṃ paripuṇṇanalāṭañceva paripuṇṇasīsañcāti dve atthavase paṭicca vuttaṃ. Tathāgatassa hi dakkhiṇakaṇṇacūḷikato paṭṭhāya maṃsapaṭaṃ uṭṭhahitvā sakalaṃ nalāṭaṃ chādayamānaṃ pūrayamānaṃ gantvā vāmakaṇṇacūḷikāya patiṭṭhitaṃ. Rañño baddhauṇhīsapaṭṭo viya virocati. Pacchimabhavikabodhisattānaṃ kira imaṃ lakkhaṇaṃ viditvā rājūnaṃ uṇhīsapaṭṭaṃ akaṃsu. Ayaṃ tāva eko attho. Aññe pana janā aparipuṇṇasīsā honti. Keci kapisīsā, keci phalasīsā, keci aṭṭhisīsā, keci tumba sīsā, keci pabbhārasīsā. Tathāgatassa pana āraggena vaṭṭetvā ṭhapitaṃ viya suparipuṇṇaṃ udakapupphulasadisaṃ sīsaṃ hoti. Tattha purimanayena uṇhīsaveṭhitasīso viyāti uṇhīsasīso. Dutiyanayena uṇhīsaṃ viya sabbattha parimaṇḍala sīsoti uṇhīsasīso’’ti. Taṭṭīkāyañca ‘‘dve attha vase paṭicca vuttanti, yasmā buddhā cakkavattino ca paripuṇṇa nalāṭatāya paripuṇṇasīsabimbatāya uṇhīsasīsāti vuccanti. Tasmā te dve atthavase paṭicca uṇhīsasīsoti vutta’’nti vaṇṇeti. Tasmā uṇhīsasīsoti thometi.

此义在《梵天寿命经注》中曾述：“‘头饰齿’指额头正中完全饱满的额头及头顶部分，两义相依而起。如如来右耳尖垂下的肌肤覆盖完整额头，充盈而满，延伸至左耳尖，安置扎实。好似缠绑王冠的徽带光辉照耀。曾有西方未来佛的菩萨见识此特征，曾向王献上纹饰徽带。这为一义。别的众生有不完全的额头。有人如猕猴头，有人如枭头，有人如象牙或蔓藤头，有人如岱山石头。然而如来的头额，犹如浸泡在阿拉伽水中而扎实完整，似莲花水面一般明净。这里以基头结合部分为‘头饰齿’，以第二头部则为冠状环绕完整的‘头饰齿’。”《注疏》诠释谓：因佛与帝王额头圆满、额顶明光，故称为“头饰齿”，因此两义之说。因而“头饰齿”是此义也。

Itiguṇasahitanti iminā vuttappakārena nigrodhabimbotyādinā dvattiṃsamahāpurisalakkhaṇaguṇena sampannaṃ. Itievaṃ vuttappakāraṃ guṇaṃ itiguṇaṃ. Tena saha ito pattoti itiguṇasahito, mahesī. Aññe hi dvattiṃsa mahāpurisalakkhaṇehi sampannā na honti, cakkavattirājāno mahāpurisalakkhaṇehi sampannāpi ṭhapetvā kosohitavattha guyhalakkhaṇaṃ avasesehi sampannā honti. Tathāgatoyeva sabbamahāpurisalakkhaṇehi samannāgato. Tasmā bhagavantaṃyeva itiguṇasahitanti thomanaṃ arahatīti vuttaṃ hoti. Taṃ mahesinti sīlakkhandhādike ca nibbānañca esati gavesatīti mahesī. Taṃ mahesiṃ ahaṃ tīhi dvārehi namāmi vandāmīti sambandho.

“兼备二十三种特质”即凭借前述表述而称。以无花果树叶光泽之相比喻伟大人王二十三种显著标志。同理，前述说法是特征，二十三种特质合成一体，称为“兼备二十三种特质”。他者虽具二十三大人特质，却未必统摄，帝王虽具特质，兼带愤恨与暴虐之相而不圆满。唯有如来完备所有大人特质。是故尊世尊为“兼备诸大人特质”的完美者。此尊称亦涵盖戒法蕴及涅槃境界。此尊被尊敬者，吾亦以三门顶礼问讯。

Pañcavīsatimavandanagāthāvaṇṇanā samattā. · 第二十五首礼敬偈的解释完毕。

§23

23. Ayaṃ pana imāsu tīsu gāthāsu saṅkhepatthayojanā. Buddho kattubhūto nigrodhabimbo nigrodhassa parimaṇḍalo viya parimaṇḍalasarīro mudukaracaraṇo saṇhahatthapādo, brahmaghoso brahmuno saro viya aṭṭhaṅgasampannasaravanto, eṇijaṅghā eṇimigassa jaṅghā viya suvaṭṭajāṇuko, kosacchādaṅgajāto usabhavāraṇā dīnaṃ aṅgajāto viya suvaṇṇapadumakaṇṇikasadisena vatthakosena paṭicchannena guyhaṅgajātena samannāgato, punarapi punaapi, sugato buddho suppatiṭṭhitapādo suvaṇṇa pādukatalamiva bhūmiyaṃ samaṃ suṭṭhu patiṭṭhitapādo, mūdo dātuṇṇalomo bhamukantare jāto saṇhasukhumo seto suddho uṇṇalomavanto, athamapi tadaññaṃapi, sugato buddho, brahmujuggattabhāvo brahmuno ujuuggata attabhāvo viya ujumeva attabhāvo, nīlakkhī atinīlanettena samannāgato, dīghapaṇhi āyatapaṇhi paripuṇṇapaṇhi vā, sukhumamalachavī saṇhamalavisuddhataco saṇhamala virahitataco vā, thomyarasaggasaggī thomitabbasattara saharaṇasahassanhāruuddhaggikā.

23. 此三偈略约归纳。佛为树叶形印记，形如无花果树树冠，肢体似青蛙行走之跳跃步伐，手如大象耳；学者佛音师，如梵天之池沼，圆满八支成就；腿似象腿，光泽柔和；身体披覆盖衫，具金色净衣及莲花耳饰，宛如秘藏之宝，尽具绝妙珍宝。释迦如来足部稳固矗立，如金质鞋垫紧贴地面，坚固端正；毛发如细柔蓬松之鹿毛，色洁白纯净，乃盛年之迹象。释迦世尊虽已成佛，亦如梵天常青长存，瑞相寂静庄严，目如深远广猎之眼，遍含智慧。其华洁净无染，心纯净远离污秽。强烈祥和如王舍城七千宫殿中的大宝殿，气势宏伟庄严。

§24

24. Jino pañcamārajitavā buddho, cattālīsaggadanto samacattālīsauttamadanto, samakalapanajo kakacena chinditvā ṭhapito viya samadanto, antaraṃsappapīno dvinnaṃ aṃsānaṃ khandhānaṃ antaraṃ vemajjhe paripuṇṇapiṭṭhitalo, cakkenaṅkitapādo aṭṭhasatapādacakkalakkhaṇena lakkhita pādatalo, aviraḷadasano avivaradantena sampanno, māraji pañcamārajitavā buddho, ussaṅkhapādo pādassa upari ṭhitena saṅkhasadisattā saṅkhanāmikena gopphakena samannāgato, tiṭṭhanto ṭhitakova nonamanto anamamāno hutvā ubhayakaramudunā sukhumena hatthadvayena jaṇṇukāni jaṅghāni āmasanto parimajjituṃ sakkonto, vaṭṭakkhandho suvaṇṇāliṅgo viya samavaṭṭitagaliko, gotaruṇa pakhumako taṃmuhuttajātarattavacchassa cakkhubhaṇḍo viya vippasannacakkhubhaṇḍo, vippasannacakkhubhaṇḍena samannāgato vā, sīhapubbaḍḍhakāyo sīhassa pubbaḍḍhakāyo viya paripuṇṇakāyo.

第廿四，胜者（Jino）为第五位降伏魔障的圣者佛，具四十四齿，恰似恒四十四齿的均整尖锐，如同被剪断的火柴整齐排列，内里无一丝残损，二肢合成的四肢身躯中部丰满，臀部似目印之足，足印有八百步眼印标记，牙齿坚硬不松动，未曾脱落。降魔者为第五位降魔的佛，足背之上有护奴众（saṅkha）佩带的护环，半坐仿佛稳立，不言不语，不起傲慢，双手轻柔抚触膝膀，小心护理如同保护。身干如圆轮，似金铸成，肌肤洁净明亮，目光如新生岁月之蓄眼，智慧明彻眼目庄严，具此明目。身长似狮子之前颈，雄壮丰满。

§25

25. Sugato buddho, sattapīno dvihatthapādaaṃsakūṭaekagalavasena sattasu ṭhānesu paripuṇṇamaṃsiko, dīghaṅguli samaāyatahatthapādaṅguli, atha tadaññaṃ loma kūpekalomo ekekalomakūpe ekekajātalomo, sampannodātadāṭho sampannasukkadāṭho, kanaka samataco suvaṇṇena sadisacammo nīlamuddhaggalomo nīlaṃ uddhaṃ aggā koṭi hutvā mukhasobhaṃ ullokayamāno viya ṭhitalomo, sambuddho tathāgato, thūlajivho mududīghaputhulajivhāya sampanno, atha tadaññaṃ, sīhahanuko sīhassa heṭṭhāhanu viya paripuṇṇahanuko, jālikappāda hattho kusalena vaḍḍhakinā vātapāne sammāyojita jālaṃ viya cammena appaṭibaddhahatthapādaṅgulantaro, nātho buddho, uṇhīsasīso rañño uṇhīsapaṭṭo viya virocamāno pakatimaṃsapiṇḍasaṅkhāto uṇhīsapaṭṭasīso, iti guṇasahitaṃ evaṃ iminā vuttappakārena dvattiṃsamahāpurisalakkhaṇaguṇena samannāgataṃ taṃ mahesiṃ buddhaṃ tīhi dvārehi ahaṃ namāmi vandāmīti.

第廿五，善逝佛，三只手与两只脚并合，如山峦孤峰，七处满布肉体。长指整齐合集成手与脚，头发如株状根根分明，具刚硬且柔韧的秀发。金色光芒相似正是黄金，头发似蓝色山峰，远远高耸，面容显现庄严光辉，观望天下，站立安稳。彼为正觉如来，舌厚实而柔嫩。下颌似狮子下巴丰满强健，手巧妙如织网，通风透气且正确联合，手指之间未粘连。彼为主宰佛，头部温暖如王冠，颅顶如装饰盘，牙齿间肉厚严密，体现福德完整。此具诸种功德、标记及二十二大人相之最胜大人王佛，我礼敬、顶礼之。

Tīsu gāthāsu saṅkhepatthayojanā samattā.

以上三偈为总结结合之文。

Imissaṃ pana namakkārapāḷiyaṃ dvattiṃsamahāpurisalakkhaṇaṃ buddhavacanapāḷiyaṃ āgatanayānukkamena na vuttaṃ. Gāthābandhavasena chandānurakkhaṇatthameva pana nigrodhabimbotyādinā akkamena vuttaṃ. Tasmā pātheyyavagge lakkhaṇasutte vuttaṃ dvattiṃsamahāpurisalakkhaṇakkamaṃ saṅkhepena dassayissāma bahussutapaññāvaḍḍhanatthaṃ.

此二十二大人相巴利经文殊称未曾明言，唯有由于押韵平仄及诸如榕树叶等字音因缘遂被述说。故我们在习读章节中，于描述佛二十二大人相的经文总结中略称，使多闻智者能增长智慧。

§1

. Buddho suppatiṭṭhitapādo 2. heṭṭhāpādatalesu cakkajāto 3. āyatapaṇhi 4. dīghaṅguli 5. mudutaluna hatthapādo 6. jālahatthapādo 7. ussaṅkhapādo 8. eṇijaṅgho 9. ṭhitakova anonamanto ubhohi pāṇitalehi jāṇukāni parimasati 10. kosohita vatthaguyho 11. suvaṇṇavaṇṇo kañcanasannibhattaco 12. sukhumacchavī 13. ekekalomakūpesu ekekalomo 14. nīlamuddhaggalomo 15. brahmujugatto 16. sattussado 17. sīhapubbaḍḍhakāyo 18. citantaraṃso 19. nigrodhaparimaṇḍalo 20. samavaṭṭakkhandho 21. rasaggasaggī 22. sīhahanuko 23. cattālīsadanto 24. samadanto 25. aviraḷadanto 26. susukkadāṭho 27. pahuta jivho 28. brahmasaro 29. abhinīlanetto 30. gopa khumo 31. uṇṇā bhamukantare jātā odātā mudutūla sannibhā 32. uṇhīsasīsoti dvattiṃsamahāpurisalakkhaṇassa kamo veditabbo. Imāni pana bhagavato dvattiṃsamahāpurisalakkhaṇāni pāramīpuññakammena yathārahaṃ kammasarikkhakaṃ labbhantīti veditabbāni. Tāni pana kammāni pātheyyavagge lakkhaṇasutte vuttāni, tāni panettha oloketvā gahetabbānīti.

佛陀稳健足步，二足底生明眼孔，身中有延伸之螺旋纹，手脚指节相等，手足柔软如枕，网纹手足，足背有护奴环，膝盖半坐抱印，双手若立座般安稳捧膝，膝膀处的膝盖处洁净。身体如圆轮状，皮肤金黄似金，肌肤细腻光泽，每根发束分明，头发呈蓝色山峰，具梵天装饰，绕体有响声，狮子般威严，体满健壮如狮子颈项。

Tisso vandanagāthāvaṇṇanā samattā. · 三首礼敬偈的解释完毕。

§26

26.

Buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvo,

佛陀之声声威远播，极为稀有，此为何等佛的本质、威仪庄严，令人深生敬仰。

Loke tasmā vibhāvī vividhahitasukhaṃ sādhavo patthayantā;

由此，在世间中善人们为众生寻求各种利益与安乐；

Iṭṭhaṃ atthaṃ vahantaṃ suranaramahitaṃ nibbhayaṃ dakkhiṇeyyaṃ,

他们承载着可爱、利益、忧虑除尽、值得供养的法；

Lokānaṃ nandivaḍḍhaṃ dasabalamasamaṃ taṃ namassantu niccaṃ.

常敬礼此法，如同十万众生欢喜增长一般。

§26

26. Evaṃ sugatantiādīhi pañcavīsativandanagāthāhi buddhassa paṇāmaṃ katvā idāni tassa vandane uyyojanaṃ karonto āha buddho buddhotighoso tyādigāthaṃ. Ayaṃ pana saddharāgāthāti daṭṭhabbo.

二十六、如是，诸佛及其弟子们以二十五首供养颂歌礼敬佛陀，现在在此礼敬中作序，佛陀说出赞叹佛声等颂歌。这里应当观察此为激发信心的颂歌。

Tattha pana loke buddho buddhoti ghoso atidulabhataro buddhabhāvo kā kathāti sambandho. Ettha ca loketi manussaloke tiloke vā anantacakkavāḷa loke vā. Buddho buddhotighosoti buddho buddho iti kittisaddo thutisaddo vā. Ghusanaṃ ghoso. Ghusiyati kathiyatīti vā ghoso, kittisaddo. Ghusadhātu sadde ṇa. Atha vā ghusiyati thaviyatīti ghoso, thutisaddo. Tena vuttaṃ pārājikaṇḍaṭṭhakathāyaṃ ‘‘kittisaddoti kittieva. Thutighoso vā’’ti. Buddho buddho iti pavatto ghoso thutighosoti buddhobuddhotighoso. Atidulabhataroti ativiya dullabhatamo. Dullabhataroti hi vattabbe chandānurakkhaṇatthaṃ lakāralopena dulabhataroti vuttaṃ. Dukkhena labhiyatīti dullabho. Dupubbalabhadhātu labhane a. Atha vā labhassa asamiddhanti dullabho, dubbhijāneyya abyayībhāvasamāsoyaṃ. Dusaddo asamiddhattho, yathā dubbhikkhoti. Ati viya dullabhoti atidulabho. Tesaṃ visesena atidullabhoti atidulabhataro. Buddhā hi loke kadāci karahaci uppajjanti. Tasmā buddho buddhoti ghoso atidulabhataroti vuttaṃ. Vuttañhetaṃ cūḷavaggakhandhake ‘‘ghosopi kho eso gahapati dullabho lokasmiṃ, yadidaṃ buddho buddho’’ti. Yathā ca hi loke udumbarikapupphaṃ dullabhaṃ. Candamhi sasakaṃ hatthena gaṇhituṃ. Vāyasānaṃ khīraṃ, evaṃ buddhabhāvo atidullabhataroti vuttaṃ hoti. Ayaṃ pana hīnūpamāti daṭṭhabbā. Vuttañhetaṃ apadānapāḷiyaṃ –

然而在世上，佛以“佛”之称呼为声誉极高、极难得的存在，其称谓缘由如何呢？这里的“世”指人间世界、欲界或无限世界。称“佛”或“佛声”是誉称或赞美之辞。‘ghusana’意为“声”，‘ghusiya’是其动词态，表赞誉之声。有关《巴拉基章注》中说，‘誉称即是誉辞，赞美声即是赞美辞’。‘佛’号启听声誉，‘佛声’表示佛的尊称，意指极其罕有。‘罕有’指极难得到，是以欲望保护意义表达极少所获‘罕有’。因极难获得故称‘罕有’，‘罕有’表示罕见、难熟的意思。类似‘苦难所得、难生者’等合成义。亦指难成就、难生之义。‘恶声’为不成熟之声，如‘饥饿’。‘极端罕见’即‘极罕见’。佛在世时偶尔出现，故称佛声为极罕见。此名词亦见于《小部藏》篇：“此名声也是世间罕见，谓‘佛佛’”。如世间紫葳花非常稀有，不易以手摘取。香乳亦然，佛之本质极罕见。此谓低级外相，应予理会。依据《阿伐陀经巴利文》——

‘‘Udumbarikapupphaṃva , candamhi sasakaṃ yathā;

“如同紫葳花，在月光下如同星星一般；

Vāyasānaṃ yathā khīraṃ, dullabhaṃ lokanāyaka’’nti ca;

『如牛乳之易腐败，是极为罕见的，世尊亦如是为世间的导引』。

Dullabho buddhuppādo lokasmi’’nti ca;

『觉者的出现极为罕有于世间』。

Kiñcāpi hi loke cakkavattirājūnaṃ uppajjamāno dullabho. Ekasmimpi pana kappe cakkavattirājāno anekā uppajjanti. Tathāgatā pana loke uppajjamānāpi ekasmiṃ kappe eka dviti catu pañca buddhāyeva uppajjanti, na taduttari. Yasmā hi asaṅkhyeyyepi kappe tathāgatasuñño hoti. Tasmā tathāgatasseva kadāci karahaci uppajjanato buddhobuddhotighoso atidulabhataro kā kathā buddhabhāvoti vutto. Vuttampi cetaṃ bhagavatā mahāparinibbānasamaye ‘‘devatā ānanda ujjhāyanti. Durāvatamhā āgatā tathāgataṃ dassanāya kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajja rattiyā paccūsasamaye tathāgatassa parinibbānaṃ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento otarento vā na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’’ti.

『此外，即便在世间，诸转轮圣王的出现亦属罕见。然而一劫中，转轮圣王屡次出现。相反，在如来出现时，即便一劫中，如来只出现一至二、四、五位，绝无超越此数者。因无数劫中，常常无如来出现，故有时如来诞生的声闻甚为稀有。此故，某时某地如来一旦诞生，传承佛法之声极其稀罕，故曰佛的出现极其难得。正如世尊在大般涅槃时教诲经中所言：“诸天对阿难作兴，感以作难至极之殊胜示现，诸如来有时亦应时现世。阿拉汉正自觉者乃世尊，时而出现于世。”今夜与明晨之间，将成世尊入涅槃之时。尊者们啊，我们于尊者前现身呼应护卫，他时刻或为降临或为离去，终不见佛现于后世』。

Buddhabhāvoti buddhassa bhāvo. Kā kathāti kiṃ vattabboevāti attho. Kasmā pana buddho atidullabhataroti ca, buddho kadāci karahaci uppajjantīti ca vuttaṃ. Nanu buddhā loke anekā uppajjantīti. Saccametaṃ. Buddho nāma pana anekāsaṅkhyeyyavārena vā anekāsaṅkhyeyyadivasamāsasaṃvaccharaṃ vā anekāsaṅkhyeyyakappaṃ vā dasapāramiyo ca pañcamahāpariccāge ca pūretvāva bhavituṃ sakkoti, na ekekavārādinā. Atha kho pana antamaso kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasapāramiyo ca pañca mahāpariccāge ca pūretvāva buddho bhavituṃ sakkoti. Tasmā buddho atidullabhataroti ca, buddhā kadāci karahaci uppajjantīti ca vuttanti.

『“佛之出现”即指佛的现身。何谓“佛现身”者，即何其所为？因佛极为罕见且出现甚少，故有此说。然佛众多且多次诞生于世，这是确实。不难察见：虽佛众多，然须经历无数日月，无数劫及广大十波罗蜜五种重大修学圆满后方得成佛，非一朝一夕之事。更有至多千百劫无数次，具足五种重大修学圆满，方能成佛。故佛之出现极其罕见，故有“一旦佛出现”的说法』。

Evaṃ buddhassa atidullabhatarattā ca kadāci karahaci uppannattā caeva buddhobuddhoti kittayantassa mahapphalaṃ hoti. Vuttañhetaṃ apadāne –

『因此佛极罕见且极其少现，世间偶尔显现时，即称作“佛出世”，此名誉甚大，利益宏深。此谓于律藏经典中所述故事：』

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

『“‘佛’称号之声誉者，其躯体所生之喜悦何等？”』

Varameva hi sā pīti, kasiṇenapi jambudīpassā’’ti.

确实，这种喜悦，就是以某种遍色器（迦瑟那）为所缘的喜乐，来自于南赡部洲。

Tasmāti yasmā buddho buddhoti ghoso atidullabhataro, buddhabhāvo kā kathā. Tasmā. Vibhāvīti medhāvī. Te hi hitāhitaṃ kāraṇākāraṇaṃ vā visesena bhāveti pakāsetīti vibhāvā, paññā. Vipubba bhūdhātu sattāyaṃ ṇa. Sā etesaṃ atthīti vibhāvīti vuccanti, sādhavo labbhati. Taṃ pana sādhavoti pade visesanaṃ.

因此，因为世尊的觉悟声誉极其难得，佛的存在是一种佳话。因此，『辨析』者，指有智慧者。他们对利益与损害的因缘，无论因缘或无因缘，特别加以阐述，昭示说明，这就是所谓辨析，即智慧。众生无法普遍知晓此义，因此称为辨析。有益的事得到（众生）称为善词。『善』一词作为修饰，表明其特别性质。

Vividhahitasukhanti nānappakāraṃ lokiyalokuttara saṅkhātaṃ hitasukhaṃ. Tassa pana attho heṭṭhā vuttoyeva. Taṃ pana patthayantātipade kammaṃ. Sādhavoti sappurisā. Te hi saparahitaṃ sādheti nibbattetīti sādhavoti vuccati. Sādhadhātu saṃsiddhiyaṃ avo. Tassa pana padassa namassantūti padena kattubhāvena sambandho. Patthayantāti yācantā. Vividhahitasukhaṃ patthayanti yācantīti patthayantā, sādhavo. Patthadhātu yācane anto. Yakārāgamo. Taṃ pana sādhavotipade visesanaṃ. Iṭṭhanti kāmayamānaṃ. Icchitabbaṃ kamitabbanti iṭṭhaṃ. Isudhātu icchā kantīsu tapaccayo. Tassa raṭṭho, dhātvantalopo. Atthanti diṭṭhadhammikasamparāyikādiatthaṃ. Atthiyati patthiyatīti attho, vipākānisaṃsaphalaṃ. Atthadhātu yācanāyaṃ a . Atha vā asati bhavati phalabhāvenāti attho. Asadhātu bhuvimhi tha. Taṃ pana padadvayaṃ vahantantipade kammaṃ. Vahantanti dhārakaṃ. Vahati haratīti vahanto, buddho. Vahadhātu vahane pāpuṇane vā anto. Buddho hi sattānaṃ lokiyalokuttarahitasukhaṃ dhammadesanāya dhāretīti attho.

世间多种利乐，是各种不同的世间及出世间称扬的利益和快乐。但此义已在前文低位说过。『此义』在赞叹最上位称扬处，为一善事。『善』者善人。善人乃利他者，说法而息息相通者，故称善。『善』亦为成就之因。对此词加以顶礼，表示关系亲密。『赞叹』意为祈求、礼敬。赞叹多指祈求，称善人。赞叹者，礼敬终极。祈求之因，称能够生成愿望之根基。此善词为指出所愿。喜欢，指欲望。『欲』在佛法中为所念所取的果因。此为国土，界内的实体。由此，有利益，即方便吸引执事眼根等缘起物，利于果报。此义称为义，即果报。义是果报的因缘。义为祈求的对象。或若不存在时，无果实的意义。无义者存于世间。两个词携带因果之义。携带者为负载。负载意为驱动、引导、持载之意。佛于众生中持有世间及出世间无利之乐的法，说法收摄，是此义。

Suranaramahitanti devehi ca manussehi ca catupaccayādīhi pūjitaṃ. Idaṃ panettha nibbacanaṃ. Issariyakīḷādīhi suranti dibbantīti surā, devā. Suradhātu dittiyaṃ. Atha vā suranti īsanti devissariyaṃ pāpuṇanti virocanti cāti surā, devā. Sundarā rā vācā etesanti vā surā, devā. Khandhasantānaṃ naranti nentīti narā, manussā. Naradhātu nayane a. Surā ca narā ca suranarā. Tehi mahitabbā pūjitabbāti suranaramahito, buddho. Mahadhātu pūjāyaṃ ta. Taṃ suranaramahitaṃ. Nibbhayanti abhayaṃ. Bhiyate bhayaṃ. Natthi bhayaṃ etassāti nibbhayo, buddho. Taṃ nibbhayaṃ. Tathāgatassa aṭṭhasu parisāsu kenaci kāraṇena bhayaṃ hadayacalanaṃ kampanaṃ natthīti attho.

所谓神人利乐，就是天人及人以四因缘等敬奉之。这处叙述即为止息之意。神祇与天人称为神。神之意第二层。或者神者，意味羡慕天帝能获得荣耀；或称神者为善美之言。人类是五蕴聚合之众生，故称为人。人义在眼识中成立。神人合称，即神人。因当敬奉而称为神人利乐。佛亦称此为广义敬奉。此乃止息。止息意谓免忧无畏。心中无忧则安心。恐惧即担忧，此无恐者称止息。所谓如来及八众弟子中，因某些原因无恐怖、无心波动、无颤抖，称止息义亦由此而来。

Dakkhiṇeyyanti paralokaṃ saddahitvā dātabbauttamadānārahaṃ. Dātabbāti dakkhiṇā, deyyadhammavatthu. Dādhātu dānekkhiṇapaccayo. Atha vā dakkhanti vaḍḍhanti etāya sattā yathādhippetāhi sampattīhīti dakkhiṇā, paralokaṃ saddahitvā dātabbadānaṃ. Dakkhadhātu vaḍḍhaneyu, taṃ arahatīti dakkhiṇeyyo, buddho. Arahatitaddhite ṇeyyo. Atha vā dakkhiṇāya hitaṃ anurūpaṃ mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo, buddho. Visodhetitaddhitāyaṃ. Buddhoyeva hi dakkhiṇāya mahapphalakaraṇavasena ca, visodhanavasena ca, devasakkabrahmehi ca, kosalarājādīhi ca, anāthapiṇḍikaseṭṭhādīhi ca paralokaṃ saddahitvā dātabbaṃ uttamadānaṃ visesena arahati, tasmā dakkhiṇeyyanti thometi.

南方者，指闻知他界，施与者为最上位施之意。施者即供养之物，是当供奉之义。施为施与南方因缘。又或以此义为施增益。众生因其主管而得增长，故称施为南方。佛为施以阿拉汉果故应供养。或依施者利益，应供养以成大利益。修清净故应供养。佛以资施为缘，以成极大利益和清净，于天、萨咖、梵、国王舍城国王、给孤独长者等闻知他界，故称南方与称颂。

Lokānanti sattalokānaṃ. Tassa pana attho heṭṭhā vuttoyeva. Nandivaḍḍhanti pītiyā vaḍḍhāpentaṃ. Nandiyate nandi. Bhāvasādhanoyaṃ. Nandadhātu samiddhiyaṃ nandane vā i. Pītiyā adhivacanametaṃ. Sā vaḍḍheti buddhetīti nandivaḍḍho, buddho. Nandisaddūpapadavaḍḍhadhātu vaḍḍhane a. Buddho hi dvattiṃsamahāpurisalakkhaṇāsītānubyañjanalakkhaṇasampannena ca sabbaññutañāṇādiguṇasampannena dhammadesanāya ca loke sabbasattānaṃ pītiṃ vaḍḍhetīti attho. Sabbasattānañhi buddhadassane dhammasavane ca titto natthi, tasmā lokānaṃ nandivaḍḍhanti thometi. Vuttañhetaṃ apadānaṭṭhakathāyaṃ ‘‘pakatiyāeva hi buddhadassane puṇṇacandasamuddarājadassane atitto lokoti. Kathaṃ pana sabbasattānaṃ buddhadassane atitto hotī’’ti. Buddhassa pana bāttiṃsamahāpurisalakkhaṇādīhi sīlādiasādhāraṇaguṇehi ca adhika sampanno hutvā sabbadevamanussehi ativirocamānattā. Vuttañhetaṃ bhagavatā tāvatiṃse –

所谓世间众，即诸界之众生。此义先前已叙低位。喜增亦谓喜乐增长。喜者是喜乐所成。此喜为成就之因。喜为增益，故说喜增。佛是喜增者，因佛具有三十二大人相等标志、诸根齐全、广大智慧资具、说法利益萦绕众生，令一切众生的喜乐增长。故曰世间喜增者为佛。众生于佛法中犹无厌足，故称世间喜增。此义曾于《本迹传》中云：「于佛法照现时，有胜月光出世无比世间。众生何以无比于佛法界中？」世尊具备三十二大人相及他非凡功德，胜过一切天人、世间众生，中今光明普照。此义佛已称三十二大人相

‘‘Na koci devo vaṇṇena, sambuddhaṃ atirocati;

没有哪一位天人以其相好光明能超过正觉者；

Sabbe deve adhiggayha, sambuddhova virocatī’’ti.

诸天虽具德行而来亲近，然唯有正觉者光明特殊而超越诸天。

Dasabalanti aññehi paccekabuddhāriyasāvakehi asādhāraṇena dasakāyabalena ca dasañāṇabalena sampannaṃ. Tañhi kehici viruddhehi kāraṇehi balanti na kampentīti balanti vuccati. Atha vā balanti jīvitaṃ kappenti etenāti balaṃ, kāyabalaṃ. Baladhātu pāṇe a. Balanti bhāraṃ vahituṃ sakkuṇantīti vā balaṃ, balanti jānanti sabbadhammanti balaṃ, ñāṇa balaṃ. Dasabalañca dasabalañca dasabalāni ekasesanayena. Tāni yassa soti dasabalo, buddho. Idha pana sāmaññavasena vuttopi visesaṭṭhāniyattā bhagavato dasakāyabalāni ca, dasañāṇabalāni ca adhippetāni. Tesaṃ pana sarū patthaṃ nayanasubhagakāyaṅgantyādi gāthāvaṇṇanāyaṃ vuttameva.

所谓十力，是指别于他人之一般缘觉、辟支佛及圣弟子，具非凡的十身力与十智力。有些人虽略有相反条件，却不动摇此力，此乃所谓力量。或谓力量即是能维持生命，此为身力。力所涵盖者，乃能提举重物之能力，而力者也。人能知悉诸法皆为力量，即慧力。十力与十智力同义，十力者，乃所闻之十力，正觉者具足此力。此处虽一般说之，但因特性殊胜，世尊所具十身力与十智力是被确认的。以下诸如皓洁色身、明朗眼目等诗句，皆为解释说明。

Asamanti sīlādiguṇehi kenaci asadisaṃ. Natthi samo sadiso puggalo etassāti asamo, buddho. Taṃ asamaṃ. Tanti tādisaṃ guṇasampannaṃ buddhaṃ. Niccanti satataṃ samitaṃ sabbakālaṃ nirantaranti attho. Namassantūti abhivandantūti.

谓身口意持戒等德行，甚为无比，无可比拟之人，谓之无双正觉者。此无双者，永恒不灭，常住恒常，持续不断者。所谓礼敬即恭敬，即能顶礼之意。

Ayaṃ panettha saṅkhepayojanā. Loke tiloke manussaloke vā, buddhobuddhotighoso buddho buddhoiti kittisaddo thutisaddo vā, atidulabhataro ativiya dullabhatamo, buddhabhāvo buddhassa bhāvo, kā kathā kiṃvattabbo eva, tasmā buddhobuddhoti ghosassa atidullabhatarattā, vibhāvī medhāvī vividhahitasukhaṃ nānappakāraṃ lokiyalokuttarasaṅkhātaṃ hitasukhaṃ patthayantā yācantā, sādhavo sappurisā iṭṭhaṃ kāmayamānaṃ, atthaṃ diṭṭhadhammikasamparāyikādiatthaṃ, vahantaṃ dhārakaṃ, suranaramahitaṃ devamanussehi pūjitaṃ, nibbhayaṃ abhayaṃ asantāsaṃ vā, dakkhiṇeyyaṃ paralokaṃ saddahitvā dātabbauttamadānārahaṃ, lokānaṃ sattalokānaṃ nandivaḍḍhaṃ pītiyā vaḍḍhāpanentaṃ. Dasabalaṃ asādhāraṇena dasakāyañāṇabalena sampannaṃ, asamaṃ sīlādiguṇehi kenaci asadisaṃ taṃ tādisaṃ guṇasampannaṃ buddhaṃ niccaṃ satataṃ samitaṃ sabbakālaṃ nirantaraṃ, namassantu abhivandantūti.

此乃世间之约束。于世间及其他三界诸人、佛及非佛者的传闻与赞美，实为极为稀有，极稀有之正觉名声。正觉存在不易形容言说，智慧卓越，利他多方，具多种方便，行世间世出世间之利乐，至诚祈求者，为贤圣为良人，欲求利益于正见法等，于所承载守护之道义，受天人所供养，心无恐惧安稳，不忧不惧，所行好行，施舍广博，为世界众生及诸界众生增添欢喜与满足。十力非凡，身口意持戒德行无比，正觉者具此等特质，永恒、持久、恒常不息，众生当礼敬、顶礼之。

Chabbīsatimavandanagāthāvaṇṇanā samattā. · 第二十六首礼敬偈的解释完毕。

§27

27.

Puññenetena sohaṃ nipuṇamati sato samparāye ca titto,

以此功德为庄严，我勤修正念，断除三界轮回之苦，

Dakkho diṭṭhujjupañño avikalavīriyo bhogavā saṃvibhāgī;

精熟于见解和智慧，意志坚定不动摇，善于分享享受者；

Tikkho sūro dhitatto saparahitadharo dīghajīvī arogo,

锐利勇猛，果断勇敢，持无害之心，长寿健康无病，

Dhañño vaṇṇo yasassī atibalavadharo kittimā khantupeto.

富有光彩美好，闻名显赫，有大力量，宽容忍耐；

§28

28.

Saddho dātaṅgupeto paramasiridharo diṭṭhadhamme viratto,

信心坚定，献施行为圆满，极为富足，执持正法，心向清净，

Lajjī kalyāṇamitto abhiratakusalo pañcasīlādirakkho;

谦恭有德，是美善之友，善于爱乐，谨护五戒等；

Appiccho appakodho ativujuhadayo iddhimā appameyyo,

欲望少，少嗔恨，心思超越，具有神通，广博无边。

Pāsaṃso pemavāco sujanaguṇavidū māmako so bhaveyyaṃ.

「爱语」者，是善知识德行通达者所亲近之语，故应称为此。

§27

27. Evaṃ buddho buddhoti ghosotyādigāthāya buddhavandane uyyojanaṃ katvā idāni sugatantyādīhi gāthāhi buddhaṃ vanditvā paṇidhiṃ karonto āha puññenetena sohantyādi gāthādvayaṃ. Ayaṃ pana gāthādvayampi saddharāgāthāti daṭṭhabbā. Tattha paṭhamagāthāyaṃ soahaṃ etena puññena samparāye nipuṇamati ca sato ca…pe… khantupeto ca bhaveyyanti sambandho. Sohanti so ahaṃ. Buddhassa namakkāro soahanti attho. Etena puññenāti iminā buddhavandanapuññakammena attano kārakaṃ pavati sodhetīti puññaṃ. Pudhātu sodhane ṇya. Puññanti ca idha pana buddhapaṇāmakriyābhinipphādikā kusalacetanā adhippetā. Sā ca vandaneyyavandakānaṃ khettajjhāsayasampadāhi diṭṭhadhamma vedanīyabhūtā yathāladdhasampattinimittakassa kammassa anubalappadānavasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā tannidānānaṃ yathādhippetasiddhivibandhakānaṃ rogādiantarāyānamappavattiṃsādheti cāti attho ca veditabbo. Samparāye cāti ettha casaddo aṭṭhānayogo. So ca nipuṇamatityādīsu padesu yojetabbo. Samparāyeti paraloke. So hi samparāyitabbā upagamitabbā ettha sattehīti ca, kammakilesavasena sattehi samparāyitabbā pāpuṇitabbāti vā etthāti ca samparāyoti vuccati. Saṃparipubba ayadhātu hi gatiyaṃ ṇa. Atha vā kammavasena abhimukho sampareti gacchati pavattatīti samparāyoti vuccati. Saṃpubbaparadhātu gatiyaṃ ṇya. Iti kho ānanda kusalāni sīlāni anupubbena aggāya parentītiādīsu viya hi curādi gaṇavasena parasaddaṃ gatiyamicchanti saddavidū. Tasmiṃ samparāye.

世尊通过『如此佛陀称佛』等赞颂歌而设立礼敬佛陀的修范，现今诸如『善逝』等颂歌用来供养佛陀时，发下皈依之心并作誓愿，称此为功德所感召的两句讴歌。此两句讴歌应当被视为信敬讴歌。首句中言我以此功德（礼敬佛陀所生功德）而在来世能得精进、心存正念、勤于忍耐与正勇，是种因缘。此「坚忍」是指对佛陀作礼敬的果报；所以说「我坚忍」，意即佛陀礼敬者的坚忍。此因功德，能够消除自身所造恶业之障碍而得净化，此乃功德义。功德乃由此佛陀礼敬功德所发的善意所成。礼敬者的心中产生信敬，是基于所授受的相应功德之果报，能阻止烦恼烦扰，兼能断绝障害，由此阻碍减少疾病等内外障害，故知功德所生之利益。何谓来世？即他方世界。修得精进、正念、精熟等德目，是因果之间的联系。来世者即当离此世间后之境界，因业力烦恼而由众生感得。此即称「来世」之义。投生彼界即因业呼召，故谓投生来了。阿难！善法、戒律应逐渐积累如选品集中。善知识以增益安稳去除疑惑之言语而明示来世义理，故于此「来世」中者当知之。

Nipuṇamatīti saṇhasukhumapaññavā ca. Saṇhasukhumaṃ atthantaraṃ paṭivijjhanasamatthāya paññāya sampanno ca vā. Ettha ca nipuṇasaddo saṇhasukhumavācako anipphannapāṭipadiko. Hitāhitaṃ manati jānātīti mati, paññā. Manadhātu ñāṇeti. Nipuṇā saṇhā mati paññā yassa meti nipuṇamati. Satoti satimā ca. Saratīti sati, saradhātu cintāyanti. Sā assa me atthīti sato. Tittoti tappano ca. Yathāladdhavatthunā santuṭṭho cāti attho. Tisanaṃ tappanaṃ titto. Tisadhātu tappane tapaccayo. Sakārassa toādeso. Yathālābha santoso, yathābalasantoso, yathāsāruppasanto so cāti tividhena santosena santuṭṭhoti vuttaṃ hoti.

「精熟」者，乃指智慧纯粹细密者。纯密者是为了解脱思想之意义的智慧。此处「精」字为「纯密」之意，指显现但非全面展现者。智慧是思维与认识的理智。精熟即细致成熟的智慧。所言「心存」是身具正念。快乐者是念，即念头之意。念为心之涵盖，指起思维的所在。念有『这是我所要』之意，是心存之义。炽热者指激昂。所言满足于应得如法之事物，是意乐满之意。三种快乐合成此满足。

Dakkhoti taṃ taṃ kicce cheko ca kusalo ca vā. So hi kusalakamme aññasmiñca kiccākicce adandhatāya sīghaṃ gacchatīti dakkho. Dakkhadhātu sīghatthe a. Diṭṭhujjupaññoti diṭṭhiujupaññoti padacchedo. Uju diṭṭhipaññāya samannāgatoti attho. Kesuci potthakesu diṭṭhijju paññoti pāṭho. Diṭṭhiujupaññoti padacchedo, soye vattho . Ujūti akuṭilabhāvena bhavatīti uju, ajjavo. Ujudhātu ajjave kvi. Atha vā arati akuṭilabhāvena pavattatīti uju, avaṅko. Aradhātu gatiyaṃ jupaccayo. Arissa uādeso. Sammā passatīti diṭṭhi, mati. Disadhātu passane tapaccayo. Tassa raṭṭhādeso. Dhātvantalopo ca ī ca. Uju ajjavā diṭṭhi mati diṭṭhuju visesanaparanipātavasena. Pakārena jānāti aniccādivasena avabujjhatīti paññā. Papubbañādhātu avabodhane a. Ujudiṭṭhi ca ujupaññā ca yassa meti diṭṭhujjupañño, puggalo. Avikalavīriyoti anūnavīriyo ca paripuṇṇavīriyo cāti attho. Vihīnaṃ karotīti vikalo. Vipubbakaradhātu karaṇe a. Rassalo. Vīrānaṃ kammaṃ vīriyaṃ. Avikalaṃ anūnaṃ vīriyaṃ assameti avikalavīriyo. Na sakkā kusīteneva navalokuttaradhammā laddhuṃ, āraddhavīriyeneva sakkā. Tasmā avikalavīriyoti patthetīti vuttaṃ hoti.

「能干」指在任务上能速成且熟练者。能干者，因熟知诸行持故，能迅速完成任务。此「智能」中含有「直正智慧」。所谓「正见智慧」即依正见而具明辨之能。经文描述正见智慧时以书籍文献所载为证。正见智慧即正见之全面具足。此处述及正见智慧之含义、用处。正见智慧能明确观察无常等，知晓事物不常住。见识此理是领导智慧之表现。正见智慧的展现标志即聪慧与坚定不移。正确之力即精进为其伴随。不能精进者谓之懈怠。正见智慧与精进相辅相成，缺一不可。如无坚毅精进则不得修得世间及出世间之至高果位。故正见智慧必兼有坚定之力，方能成就。

Bhogavāti bhuñjitabbasampattisukhena sampanno ca. Bhuñjitabboti bhogo, sampatti. Bhujadhātu pālanabyavaharaṇesu ṇa. Bhogo assa me atthīti bhogavā. Saṃvibhāgīti saṃvibhajanasīlo ca saṃvibhajanasampanno ca vā, saṃvibhajati sīlenāti saṃvibhāgī. Saṃvibhajanasīloti vā saṃvibhāgī, saṃvibhajituṃ sīlamassāti vā saṃvibhāgī. Saṃvibhāge sīlamassāti saṃvibhāgī. Ayaṃ tassīlattho. Saṃvibhajati dhammenāti saṃvibhajanadhammoti vā. Saṃvibhajituṃ dhammo assāti vā, saṃvibhajane dhammo assāti vā saṃvibhāgī. Ayaṃ taddhammattho. Saṃvibhajanaṃ sādhukāro assa atthi. Sādhukārinā saṃvibhajatīti vā, saṃvibhajituṃ sādhukārīti vā, saṃvibhajane sādhukārīti vā saṃvibhāgī. Ayaṃ tassā dhukārattho. Saṃvipubba bhajadhātu vibhāge ṇa. Jassa go. Atha vā saṃvibhajanaṃ saṃvibhāgo. So me assa atthīti saṃvibhāgī . Assathyatthe ī. Paresaṃ yācakānaṃ annādidānavatthuṃ niccaṃ pariccajanakārīti vuttaṃ hoti.

「享用」者，谓以应得之物供养之义，且使生活幸福圆满。享用即使用所得之福报与资财。享用与供养相关之意义。享用意指「有所用乐」。此「用」字乃生活中所需的资财具足之义。有人如此说：「这对我有利」称为享用者。分给予他人者，即分施善行，称为施施行者。若称他能分施，则谓所恰当之施。称其德行分施，即指其以德行施与。此为其道德义。以分施为善业者，称为善施者。此乃其教义。分施善行者能成生善事业。能以善行分施者为施施之人，分施即分享。其意涵即供养、赠与。此经文也提及基于他方乞求者赠与绵长持续之福德之义。

Tikkhoti tikkhappaññavā ca nisānapaññavā vā. Tijanaṃ nisanaṃ tikkhā, paññā. Tijadhātu nisāne kha. Jassa ko. Tikkhā paññā me assa atthīti tikkho. Assathyatthe ṇo. Tikkha paññāya sampanno cāti attho. Paññāya ca sabba kusalānaṃ dhammānaṃ seṭṭhattā mūlakāraṇattā ca tikkhoti patthanaṃ karoti. Vuttañhi milindapañhe –

「锐利」者，谓锐利慧者，亦谓决定慧者。锐利之意指智慧尖锐锐利。锐利智慧者为决断智慧也。所谓锐利慧，是于标志方面尖锐敏锐。有人说：「我的慧锐利」表达锐利意。此有坚定之意。以锐利智慧具足者即善慧。所有善法的首要根本因，即出于锐利决定的智慧。于密林谈心经中亦述及此义。

‘‘Paññā pasaṭṭhā lokasmiṃ, katā saddhammaṭṭhitiyā;

「智慧者，在世间立于善法之中；

Paññāya vimatiṃ hantvā, santiṃ pappoti paṇḍito’’ti.

以智慧破除烦恼，圣哲因之得安宁。」

Sūroti catūsu parisāsu aṭṭhasu parisāsu ca vīro ca. Sattivanto nibbhayoti attho. Sūrayate virayate sūro. Bhāvasādhanoyaṃ. Sūradhātu vikkantiyaṃ vīre vā a. Atha vā abhiruachambhianutrāsabhāvena sūrati gacchati pavattatīti sūro. Sūradhātu gatiyaṃ a. Sīho viya parisamajjhe sūravīrasampanno cāti attho. Sāsani kehi pana saddhammavidūhi sūrasaddassa nibbacanaṃ na dassitaṃ. Kevalaṃ pana sūroti visiṭṭhasūroti atthavivaraṇamattameva dassitaṃ. Dhitattoti ettha dhita attoti padacchedo. Dhitoti samādhi. Attanti cittaṃ. Ekaggacittasampanno cāti attho. Dhāti tiṭṭhati ekārammaṇehi dhito, ekārammaṇe sampayuttadhamme dhāretīti vā dhito, samādhi. Dhādhātu dhāraṇe ta. Ārammaṇaṃ arati jānātīti attaṃ, cittaṃ. Aradhātu gatiyaṃ ta. Rassa to. Dhito samādhi attaṃ cittaṃ assa meti dhitatto.

英雄者，谓在四众及八众中勇猛者。七众众生者，即无畏之意。英雄者谓由勇猛而兴盛。此为修习于生死之道。英雄之质，是坚固刚强，或有勇猛之意。又或因对嗜好、恐惧等不安所胜，故谓英雄，行动进取。英雄者，谓坚固不动，心意专一。此“坚固”意即禅定，心意也。心专一，称为坚定。坚固者，乃心住于一境界，固持不失，谓以禅相持。禅者，持也。境界者，即心所依境。又有释曰，此心如狮子般威严勇猛，故名英雄。然经教中，明智者所言英雄，未见说“勇猛”之义，仅以独立勇猛为释义。此处“坚固”一词截取自巴利字根，意指禅定，心之专一。故此所说英雄者，为指具大定力之人。

Saparahitacaroti attahitaparahitacaro, attano ca parassa ca atthaṃ paṭipannako cāti attho. Attano ca parassa ca hitaṃ atthaṃ payojanaṃ carati paṭipajjatīti saparahitacaro . Saparahitasaddūpapada caradhātu caraṇe a. Dīghajīvīti dīghāyuko ca. Dīghena jīvitindriyena sampanno vā. Dīgho jīvo jīvitaṃ assa meti dīghajīvi. Āyukappampi dīghajīvitasampanno cāti attho. Arogoti rogaviraho ca ārogyaṃ vā. Rujjati bhañjati aṅgapaccaṅgānīti rogo, byādhi. Rujadhātu bhaṅge ṇa. Atha vā rujjati hiṃsatīti rogo. Rujadhātu hiṃsāyaṃ ṇa. Natthi rogo tassa meti arogo, channavutirogānaṃ abhāvo bhaveyyanti attho. Dhaññoti sirīpuññapaññālakkhaṇasampanno ca. Dhaññasaddo hi sirīpuññapaññālakkhaṇavācakoti daṭṭhabbo. Vuttañhi vessantarajātake ‘‘dhaññaṃ maṅgala sammata’’nti ca. Temiyajātake ‘‘dhaññapuññalakkhaṇasampannaṃ puttaṃ vijāyī’’ti ca. Idaṃ pana nibbacanaṃ. Dhananaṃ sampajjanaṃ dhaññaṃ, sirīpaññāpuññalakkhaṇānaṃ sampannanti attho. Dhanadhātu sampanne. Dhātūnaṃ anekatthattā ṇyapaccayo. Ṇakārānubandhe lope kate yapaccayena saddhiṃ nakārassa ñakāraṃ katvā dhaññanti rūpasiddhi veditabbā. Atha vā dhanaṃ sirīpaññā puññalakkhaṇasampadaṃ assa me atthīti dhañño. Assathyatthe ṇyo.

自利他利者，谓行自他利益道者，既利己又利人，应当行持此理。既行自身及他人利益法而所趣之。此谓自利他利者。行道亦名行为，负担行为之义。长寿者，谓寿命长久之人，亦称寿恒长。具长寿根者，谓由长寿根力得长寿。长寿者即寿命长久也。寿命与寿根相应，谓具寿根者寿命久远。健康者，谓无病痛、康健之意。病痛者，肢体断裂或受伤称为病，病故意即疾病。或谓病为伤害也。病之意内含伤害。故若无病，则健康，即无有内障。财富者，谓具富饶荣华、善德智慧之标志。此财富一辞，是富饶福德智德之总称。经中有言，即以财富为富饶吉兆，堪受尊重。此处释义为财富，乃明福德智之具足。财富之义，依赖多义义因果。因尼语中“ṇ”音连缀消失，亦成财富义。此中释作富饶财富，财物丰盛富贵为意。若非真实，则非所望之义。

Vaṇṇoti vaṇṇasampanno ca. Ettha ca vaṇṇo duvidho hoti sarīravaṇṇaguṇavaṇṇavasena. Tattha sarīra vaṇṇo nāma rūpakāyassa pāsādikarūpasampannatā. Guṇa vaṇṇo nāma sīlasamādhipaññādiguṇena ca dhutaṅgādipaṭipadāguṇena ca sampannatā. Idaṃ pana nibbacanaṃ. Vaṇṇeti vikāramāpannānaṃ hadayaṅgatabhāvaṃ pakāsetīti vaṇṇo, sarīrarūpaṃ. Vaṇṇeti attano dabbaṃ pakāsetīti vaṇṇo, guṇo. Vaṇṇadhātu pakāsane a. Idha pana tadubhayampi yujjati. Vaṇṇaṃ assa me atthīti vaṇṇo. Assathyatthe a. Yasassīti parivārasampanno kittivanto vā. Ettha ca duvidho hoti yaso parivārakittiyasavasena. Tattha yajiyati pūjiyati etena parivārenāti yaso, parivāro. Yajadhātu pūjāyaṃ a. Jassa so. Atha vā yāti gacchati pāpuṇāti sāmikassa parivāranti yaso, parivāro. Yādhātu gatiyaṃ sopaccayo. Yajiyati pūjiyati etenāti yaso, kittisaddo. Yajadhātu devapūjāsaṅgahakaraṇadānadhammesu a. Jassa so. Atha vā yāti gacchati pāpuṇāti sabbattha byāpananti yaso, kittighoso thutisaddo vā. Yādhātu gatiyaṃ sopaccayo. Yaso ca yaso ca yaso ekasesanayena. So assa me atthīti yasassī, assathyatthe sīpaccayo.

色彩者，谓具色彩之人。此色有二：一为身体之色彩，谓五色之身躯具足荣光明丽；二为品行色彩，谓具戒、定、慧诸德之体现色彩。此为义理。色彩即昭示心所之情态，乃身躯之容貌。色彩亦谓自我之敬重，意即德行。色彩一辞，指示色体明显之义。此处二者合而表色彩也。色彩者，谓有此两者俱摄之义。名声者，谓有追随者，多闻者。名声亦有二：一为随从敬重名声，依追随而得名；二为普遍传播名声，如赞扬之声。前者谓为尊敬奉献之名，或前往获得者为随从。二者皆有根基。追随谓尊敬奉献，名声谓诸天人赞誉之声。二者本质同名声，但分别如尊敬讴歌之义。名声者，即声誉，或影响力也。所谓我有此名声。若不真实，则为妄声追随。

Atibalavadharoti atibalavantadhārako ca ativiya kāyabalañāṇabalavantaṃ dhāretīti atibalavadharo. Ajātasatturājādayo viya pañcahatthi dasahatthibalassa dhāraṇasamattho ca, sāriputtattherādayo viya ñāṇabalassa dhāraṇasamattho ca bhaveyyanti attho. Kittimāti kittighosavanto ca. Kittiyate kathiyate guṇanti kitti, thutighoso. Kittadhātu sadde i. Kittighoso assa me atthīti kittimā. Assathyatthe mantupaccayo. Khantupetoti khantiyā upeto samupeto samannāgato ca. Khamanaṃ sahanaṃ khanti. Khamudhātu sahane tapaccayo. Tassanti tāya upeto samupeto samannāgatoti khantupeto. Khantivādatāpaso viya khantupeto ca bhaveyyanti attho. Khantiyā hi dukkarattā sabbakusala dhammānaṃ padhānattā seṭṭhatapattā ca khantupetoti patthanaṃ karoti. Vuttañhetaṃ bhagavatā ‘‘khantī paramaṃ tapo titikkhā’’ti ca. ‘‘Khantyā bhiyyo na vijjatī’’ti ca. ‘‘Khantībalaṃ balānīka’’nti ca.

大力持者，谓具极大身体力与智识力之人以持之。譬如未生怨敌与国王，能持五十或百臂之大力。长老沙利师等，亦能持智慧力，成为比喻所指。名声者，谓有声誉者。谓所称扬、众所知者。名声一辞，指赞誉、议论之意。忍耐坚毅者，谓以忍耐而坚毅，能忍耐及守护之人。忍者，为忍受、宽容之义。忍耐一辞谓忍耐诸苦之行为。忍耐者，譬如忍耐苦难，能守持正道，是为忍者。众所称扬曰世尊言「忍即至高苦行」，又言「以忍者更无」及「忍力胜诸力」等。

‘‘Sīlasamādhipaññānaṃ , khantippadhānakāraṇaṃ;

『戒、定、慧』是忍耐和精进的因缘；

Sabbepi kusalā dhammā, khantyāyattāva vaḍḍhare’’ti ca.

诸善法皆因忍耐而增长壮大。

Ayaṃ panettha saṅkhepayojanā. Sohaṃ so ahaṃ, etena puññena iminā buddhavandanapuññakammena samparāye paraloke, nipuṇamati ca saṇhasukhumapaññavā ca, sato satimā ca titto tappano yathāladdhavatthunā santuṭṭho ca, dakkho taṃtaṃkicce cheko ca, diṭṭhujjupañño ujudiṭṭhi paññāya sampanno ca avīkalavīriyo anūnavīriyo ca paripuṇṇavīriyo vā, bhogavābhuñjitabbasampattisukhena sampanno ca saṃvibhāgī saṃvibhajanasīlo ca tikkho tikkhapaññavā ca, sūroti sattivanto nibbhayo ca, dhitatto samāhita citto ca ekaggacitto vā, saparahitacaro attahita parahitapaṭipannako ca dīghajīvī dīghāyuko ca arogo rogaviraho ca dhañño sirīpuññapaññālakkhaṇasampanno ca vaṇṇo vaṇṇasampanno ca yasassī parivārasampanno ca atibalavadharo atibalavantadhārako ca kittimā kitti ghosavanto ca khantupeto khantiyā upeto samupeto samannāgato ca bhaveyyanti.

此处略说为结缘。我即是我，凭此福德——即凭这佛陀顶礼福业，在此生死流转中成为圆融通达、细微智慧具足、勤谨念念不忘、正念不忘、行止当理而满足、审达灵巧、善于看护事务、断恶生善的人，具有正见与坚慧，恒勤不懈，勇猛充满；享受应当享受的福报，并慷慨施予；智慧锐利刚毅，勇猛无畏，无恐怖，意志坚固，心念专一；无私无我，行持他利自利兼顾；长寿，寿命延长，健康无病，免疫一切病苦，富足，荣耀具足，名声远播，能担大任而力大势强，享有盛名、声誉远扬。因忍耐而励精图治，具足一切忍耐之德。此等品质遂成具足之人。

Sattavīsatimagāthāvaṇṇanā samattā. · 第二十七偈释毕。

§28

28. Evaṃ puññenetenatyādigāthāya samparāye paṇidhiṃ katvā idāni diṭṭhadhamme patthanaṃ kattukāmo saddho dātaṅgupeto tyādigāthamāha. Tattha saddhoti kammādi saddahanalakkhaṇāya saddhāya sampanno ca. Saddahanaṃ saddhā, saddahatīti vā saddhā. Saddahanti sampayuttadhammā etāyāti saddhā. Saṃpubbadhādhātu dhāraṇe ta. Sā pana kammādīsu saddahanalakkhaṇā. Okappanalakkhaṇā vā. Pasādarasā. Udakappasādakamaṇi viya. Pakkhandanarasā vā. Oghuttaraṇo viya . Akālussiyapaccupaṭṭhānā adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā sotāpattiyaṅgapadaṭṭhānā vā. Sā hatthavittabījāni viya daṭṭhabbā. Bhagavatā hi sā saddhā ‘‘saddhāhattho mahānāgo’’ti ca. ‘‘Saddhīdha vittaṃ purisassa seṭṭha’’nti ca. ‘‘Saddhābījaṃ tapo vuṭṭhī’’ti ca ‘‘saddhāya tarati ogha’’nti ca ‘‘saddhā bandhati pātheyyaṃ, saddhā dutiyā purisassa hotī’’ti ca, ‘‘saddhesiko bhikkhave ariyasāvako’’ti ca, ‘‘saddhādhana’’nti ca.

『信』者，谓众生对佛、法、僧三宝具足的信仰；他们因信而超越我等，获得寿命、声誉与荣誉。

‘‘Yesaṃ atthi saddhā buddhe, dhamme ca saṅgharatane;

『凡对佛、法及僧团宝石具有信心者；』

Te maṃ ativirocanti, āyunā yasasā siriyā’’ti.

『彼等以寿命、名誉、吉祥而远超于我。』

Ca. ‘‘Saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādetī’’ti ca. ‘‘Dullabhā saddhāsampattī’’ti ca vuttā. Tasmā saddho ca bhaveyyanti patthanaṃ karoti.

『信』者，依止信心而布施，受持戒律，行持八关斋戒，生起禅定，修习观智，了知道法，证悟神通，究竟三昧净住，是为宣说。又言『信难得』。因此，具信者必生奋发努力之志。

Sā ca pana catubbidhā hoti āgamasaddhā, adhigamasaddhā, okappanasaddhā, pasādasaddhā cāti. Tattha sabbaññubodhisattānaṃ abhinīhārato āgatattā āgamasaddhā nāma. Ariyasāvakānaṃ saccapaṭivedhena adhigatattā adhigamasaddhā nāma. Buddho dhammo saṅghoti vutte acalabhāvena okappanaṃ okappanasaddhā nāma. Buddhādīsu pasāduppattimattā pasādasaddhā nāma. Idha pana paṇidhānaṭṭhānattā sabbasaddhā adhippetā. Saddhā assa me atthīti saddho. Assathyatthe ṇa.

信心有四种：一为亲闻信，二为所得信，三为契入信，四为欢喜信。亲闻信者，指所有通达诸佛菩萨真实理趣而来者；所得信者，谓圣弟子由真实谛证得之信；契入信者，指佛法、法理、僧团三宝深固不动之信心；欢喜信者，因对佛等生起欢喜而得之信。此中以心志坚固作为立誓之处，此为信之总摄。信即我之利益，非虚妄也。

Dātaṅgupetoti dātassa aṅgāya kāraṇabhūtāya dhanasampattiyā upeto samupeto samannāgato ca. Dātabbavatthu ca, tappaṭiggāhakapuggalo ca, saddhā cāti tīhi aṅgehi upeto samupeto samannāgato ca vā. Diyate dātaṃ. Bhāvasādhanoyaṃ. Dādhātu dāne a. Aṅgīyati ñāyati etenāti aṅgo, dhanasampatti. Dātassa aṅgo dātaṅgo, tena upeto samupeto samannāgatoti dātaṅgupeto, atha vā diyatīti dātaṃ, dānavatthu. Dātassa aṅgo dātaṅgo, tena upeto samupeto samannāgatoti dātaṅgupeto, dātabbavatthu ca, tappaṭiggāhaka puggalo ca, saddhā cāti tīhi aṅgehi sampajjāmīti patthanaṃ karotīti vuttaṃ hoti. Vuttañhi itivuttaṭṭhakathāyaṃ ‘‘saddhā deyyadhammo paṭiggāhako cāti imesaṃ tiṇṇaṃ samukhībhūtakāleyeva hi dānaṃ sambhavatī’’ti.

所谓“具施具”者，谓布施所需之缘由、财富具备也。施事成就者，为布施持戒之人也。信者亦复如是，有三方面缘起成就、具足信与证得。布施者，即所给予之财物。此非他物即布施法。行布施者为布施之因。因由此等因缘，乃成布施果报。所谓信，亦如是，具足三方面因缘而成信。注云：『信者，布施、接受、善行三者同俱时，布施品亦生焉』。

Paramasiridharoti uttamasirīdhārako ca. Uttamasiriṃ dhāraṇasamattho ca vā. Ettha ca sirīti paññāpuññasarīrasobhaggasampattīnametaṃ adhivacanaṃ. Katapuññehi seviyatīti sirī, katapuññe puggale sevati nissayatīti vā sirī, paññāpuññasarīrasobhaggasampatti labbhati. Sidhātu sevāyaṃ iro ī ca. Paramā uttamā sirī paramasirī, taṃ dhāretīti paramasirīdharo, paramasiriyā dhāraṇasamatthoti attho.

所谓“至尊之荣”者，亦即最高荣华可称。此中“荣”指智慧福德身光明丰盛之意。因何得荣？谓以功德所事供养而得。若所供养者显彰福德光明，则为“荣”之谓也。更深义为“至尊荣者”所守持，其地位甚高无上。

Diṭṭhadhammeti paccakkhabhūte attabhāve. Ettha ca diṭṭhadhammo vuccati paccakkhabhūto attabhāvo. So hi passitabboti diṭṭho, attabhāvo. Diṭṭho passitabbo dhammo sabhāvo assāti diṭṭhadhammoti vuccati. Tasmiṃ diṭṭhadhamme. Virattoti kāmaguṇesu vigataratto ca, rajjanaṃ ratto. Ranjadhātu rāge. Vigato ratto assa meti viratto. Lajjīti pāpahirivanto ca, pāpajigucchanalakkhaṇāya lajjāya sampanno ca vā. Atha vā lajjīti hirottappasampanno ca. Lajjīsaddena hi lakkhaṇāhāranayena ottappampi gahetabbaṃ. Kasmā, kusala lakkhaṇasabhāvena samānattā. Vuttañhetaṃ nettipāḷiyaṃ –

所谓“现行法”者，谓现前之自性。此即所谓现前法，是知见所及之自性也。谓见尘法者，乃见其真实之本质，慧眼所察验者。现行法即实有之自性，故名“现行法”。于此现行法中，称“止欲”者，谓断除欲乐之意。彼心远离欲乐，执着消失，故名止欲。惭愧为恶根灭者，亦为惭愧之标志。或谓惭愧为恭敬及除恶现象。惭愧与惧怕共举，因二义相关也。此理为诸善法共通标志，故因善德所摄归。注释中以此为综述。

‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

云：“有一法所说，彼法为诸法共通之特点……”

Vuttā bhavanti sabbo, sohāro lakkhaṇo nāmā’’ti.

此云：『一切皆成法，名为和合相』。

Lajjatīti lajjā, hiri. Lajjadhātu hiriyaṃ. Lajjā assa me atthīti lajjā, kāyaduccaritādito hirottappasamannāgato cāti attho. Kalyāṇamittoti sundaramitta sampanno ca. Kalyāṇasaddo hi sundaravācako anipphanna pāṭipadiko. Atha vā kalyaṃ hitaṃ aṇayati pāpayatīti kalyāṇo, sumitto. Kalyasaddūpapadaaṇadhātu gatiyaṃ ṇa. Mijjati sinehatīti mitto, mijjiyati sinehiyatīti vā mitto, midadhātu sinehe ta. Kalyāṇo mitto assa meti kalyāṇamitto. Hitadharasumittasampanno ca bhaveyyanti attho. Idha pana saddhāsīlasutacāgavīriyasati samādhipaññāguṇehi samannāgato kalyāṇamitto adhippeto. Taṃ pana sandhāya bhagavatā siṅgālasutte –

谦卑者谓之『羞耻』，羞耻之根本者为『吝』。羞耻即是『我有所顾忌』，含义指羞耻包括身体恶行等起敬畏心。善友谓之美好之友。善言确实是遣除烦恼、导引正确修行之美妙言语。或者善能引导安乐，令恶转善，故谓之善友。善字之词根下无终止符号。友者谓之亲密者，亲密者则受爱。善友即为自己的良友。此有依，谓具正信、戒律、清净、布施、精进、定慧等功德者，为善友之属。依此义，世尊于《獅子吼经》中说：

‘‘Upakāro ca yo mitto, sukhadukkhe ca yo sakhā;

『能助益者为友，乐苦同参者为朋；

Atthakkhāyī ca yo mitto, yo ca mittānukampako;

能明白事理者为友，具怜悯心者为友；

Etepi mitte cattāro, iti viññāya paṇḍito; Sakkaccaṃ

这些都是朋友四种，此智者心知其然；恭敬地

Payirupāseyya, mātā puttaṃva orasa’’nti vutto.

亲近朋友，如同母护子，维系不离』。

Visuddhimagge ca –

关于净道曰——

‘‘Piyo garu bhāvanīyo, vattā ca vacanakkhamo. Gambhīrañca kathaṃ kattā, no cāṭṭhāne niyojaye’’ti vutto. Iti evarūpassa ca kalyāṇamittassa dullabhattā kalyāṇamittena sampajjāmīti patthanaṃ karotīti vuttaṃ hoti.

『亲爱、庄敬、应当修习且能持守，言语严密不放逸。又如何修就深广，不使松懈堕落』，如是说道。这说明难得如是善友，有此善友便能修习善法，故有此开端。

Abhiratakusaloti dānādipuññakusaladhammesu abhiramaṇo ca. Kucchitaṃ apāyadvāraṃ salanti saṃvaranti pidahanti sādhavo etenāti kusalaṃ, dānādipuññadhammā. Kupubba saladhātu saṃvaraṇe a. Tesu abhiatirekaṃ ramatīti abhiratakusalo , kitantasamāsoyaṃ. Kusalābhiratoti vattabbe chandānurakkhaṇatthaṃ padavipariyāyena evaṃ vuttanti. Atha vā abhiatirekaṃ ramanaṃ abhirato, kusalesu abhirato yassa meti abhiratakusalo, niccaṃ kusalapuññassa karaṇe abhiratacittasampanno cāti attho.

所谓亲爱善巧者，是在于慈善布施等善根功德法中生起爱乐。善友能遮断导致堕落之门，制止、防护、压伏此类恶法，故谓之善法，为布施等善根法。若在护持善法中生特别的趣乐，即谓爱乐善巧，是其合成词。所谓善友乐爱者，是通过词序倒转，以表达守护其乐的意涵。又或谓有额外快乐，是指长时专于善法功德，常自乐于此，心念专注。

Pañcasīlādirakkhoti pañcasīlādīnaṃ rakkhituṃ samattho ca. Ettha ca ādisaddena gihīnaṃ aṭṭhaṅguposathasīlaṃ, sāmaṇerānaṃ dasaṅgasīlañca, bhikkhūnaṃ catupārisuddhisīlañca saṅgaṇhāti. Pañcasīlaṃ ādi yesaṃ teti pañcasīlādi, taṃ rakkhati rakkhituṃ samatthetīti pañcasīlādirakkho. Gahaṭṭhānaṃ niccasīlavasena pañcasīlaṃ sati ussāhasamatthe uposathaṅgavasena aṭṭhaṅgasīlaṃ dasaṅgasīlañca akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ katvā rakkhituṃ sāmaṇerasīlavasena dasasīlañca, bhikkhusīlavasena catupārisuddhisīlañca rakkhituṃ samattho cāti attho. Bhagavatā hi ‘‘sīlavipattihetu vā bhikkhave sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’’ti ca. ‘‘Sīlasampadāhetu vā bhikkhave sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’’ti ca. ‘‘Sīlasampanno mahantaṃ bhogakkhandhaṃ adhigacchati kalyāṇo kittisaddo abbhuggacchati. Catuparisaṃ visārado upasaṅkamati amaṅkubhūto. Asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’’ti ca vuttattā ca. Aṭṭhakathāyañca ‘‘sīlālaṅkārasadiso alaṅkāro natthi, sīlasadisaṃ pupphaṃ natthi, sīlagandhasadiso gandho natthī’’ti ca. ‘‘Sīla sampattiñhi nissāya tisso vijjā pāpuṇātī’’ti ca. ‘‘Ādimhi sīlaṃ visodheyyā’’ti ca. ‘‘Sattā sīlena visujjhantī’’ti ca. ‘‘Sīlaṃ sāsanassa ādī’’ti ca. ‘‘Sattasu visuddhīsu sīlavisuddhi sarīraṃ nāmā’’ti ca. ‘‘Sīlaṃ nāmetaṃ avassayo patiṭṭhā ārammaṇaṃ tāṇaṃ leṇaṃ gati parāyana’’nti ca vuttattā pañcasīlādirakkhoti patthanaṃ karotīti vuttaṃ hoti.

守护五戒等者，是能守护五戒等戒律。此中以家庭人起首，如八斋戒；沙玛内拉为十戒；比库为净四戒，悉数计算。五戒等指守护此戒，具备守护能力。居士常持五戒，恳敬勤奋；斋戒时严持八戒及十戒，不间断无缺漏；在比库戒中亦能守护净四戒，皆具守护资格。世尊曾说：“比库们，因戒失故众生遭身裂伤，或死难，堕入恶趣地狱、恶道。”又言：“戒具足者，当得善道天界。”及言“戒具足者得大财产及善名声，善友善知者亲近之，不恼短时，临终生善道天界。”注疏中亦说“戒为装饰无有他饰，比德好似花无异花香比德亦无异香”，“因戒功德获得三明慧”，又说“初以戒净”，“众生因戒净而净”，“戒为教法之始”，“七种净中以戒净为身部”，“戒即是依止、基础、起发、攻取、归趣”。因以上故称守护五戒等，表示守护的含义。

Appicchoti aniccho ca, rūpādikāmaguṇesu anicchantoti attho. Abhāvatthohettha appasaddo. Appaḍaṃsamakasavā tātapātiādīsu viya icchanaṃ icchā, rūpādikāmaguṇaṃ icchatīti vā icchā, kāmataṇhā. Isudhātu icchākantīsu a. Dhātvantassaccho. Natthi icchā yassa meti appiccho, rūpādīsu kāmesu anicchanto cāti attho. Appiccho pana catubbidho hoti paccayaappiccho, pariyattiappiccho, dhutaṅgaappiccho, paṭivedhaappiccho cāti. Tattha catūsu paccayesu appiccho paccayaappiccho. Yo pana paccaye bahuṃ dente appaṃ gaṇhati, appaṃ dente appataraṃ vā gaṇhati na vā gaṇhati. Na anavasesagāhī hoti. Ayaṃ paccayaappiccho nāma. Yo pana tepiṭakopi samāno na bahussutabhāvaṃ jānāpetukāmo hoti, ayaṃ pariyattiappiccho nāma. Dhutaṅgasamādānassa pana dhutaṅgapariharaṇabhāvaṃ aññesaṃ jānituṃ na deti, ayaṃ dhutaṅgaappiccho nāma. Yo pana sotāpannādīsu aññataro hutvā sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamaappiccho nāma. Imehi appicchaguṇehi sampanno ca ahaṃ bhaveyyanti vuttaṃ hoti.

不欲，即无欲，指对色等欲乐无欲，此为其义。无欲故，静寂难得。好比婴孩无所执著，恰如孩童渴求色等欲根，即为欲渴。如对至纯法念渴求者是净法本体。若无此欲即是无欲，谓对色等欲无贪恋也。无欲又分四种：因缘无欲、文字无欲、破斥无欲、断见无欲。此中因缘无欲，指因缘不取之心。若多缘取则称多取，少缘取则称少取，亦可不取，不被强迫取者，谓之因缘无欲。又若虽受三藏但不识多闻者，则为文字无欲。因禁戒等故不令他人知，此为破斥无欲。若是初果弟子中有人不愿识知初果状态，此谓认识无欲。称其皆成无欲者。

Appakodhoti dussanalakkhaṇadosato virahito ca. So hi kujjhatīti kodhoti vuccati. Dosassetaṃ adhivacanaṃ. Natthi kodho assa meti appakodho.

不嗔，即远离嗔恨恶相。嗔称恼恨，其意为忧愤厌恶，谓之不嗔。

Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

愤怒者不识其义，愤怒者不见其法；

Andhatamaṃ tadā hoti, yaṃ kodho sahate naranti.

彼时愚昧如盲，承受愤怒者即是此人。

Vuttadesanaṃ manasikaritvā appakodhoti patthanaṃ karotīti vuttaṃ hoti.

据言，若专注于所说教诲而勤力，即谓能节制愤怒。

Ativujuhadayoti atieva ujucittasamannāgato ca. Arati gacchati pavattati akuṭilabhāvenāti uju, ajjavaṃ. Aradhātu gatiyaṃ ju. Arissa u. Ārammaṇaṃ haratīti hadayaṃ, cittaṃ. Haradhātu haraṇe aya. Rassa do. Atha vā ārammaṇaṃ harantaṃ ayati gacchati pavattatīti hadayaṃ, cittaṃ. Harasaddūpapada ayadhātu gatiyaṃ a. Uju ca taṃ hadayañcāti ujuhadayaṃ. Atieva uju hadayaṃ assa meti ativujuhadayo. Gomuttavaṅko ca candalekhāvaṅko ca naṅgalakoṭi vaṅko cāti tīhi vaṅkehi vigato hutvā ativiya ujucittasamannāgato ca bhaveyyanti attho. Tattha ca yo pāpaṃ katvāva na karomīti bhāsati. So gantvā paccosakkanatāya gomuttavaṅko nāma. Yo pāpaṃ karontova bhāyāmahaṃ pāpassāti bhāsati. So yebhuyyena kuṭilatāya candalekhā vaṅko nāma. Yo pāpaṃ karontova ko pāpassa na bhāyeyyāti bhāsati, so nātikuṭilatāya naṅgalakoṭivaṅko nāma hoti. Yassa vā tīṇi kammadvārāni asuddhāni. So gomuttavaṅko nāma hoti. Yassa yāni kānici dve. So candalekhā vaṅko nāma. Yassa yaṃkiñci ekaṃ. So naṅgalakoṭivaṅko nāmāti veditabbo.

所谓过甚心明者，即极为心明净者。厌恶者行于轮转中，因纯正而谓之直，坚定。"阿罗吒"意为善。"阿拉摩那"意作心，意即心界。"哈拉"意作夺持，夺取。"拉萨"意为愤怒。或谓，从夺持者至而行轮转，意为心界；夺持之音近义为动中，意为善行心。故意谓为直心。极为纯正之心可称为过甚明心。譬如牛粪弯曲，蝙蝠线弯曲，镰刀弯曲，三般弯曲若去除后，即成极纯正心。此处亦谓犯恶后而不施行为，其称作牛粪弯曲者；若作恶则畏惧称为蝙蝠线弯曲者；若作恶而不畏惧称为非极为弯曲镰刀弯曲者。凡具三恶业门者者即称牛粪弯曲。若具其二者即称蝙蝠线弯曲。若仅有一则称作镰刀弯曲者，此理当知。

Iddhimāti iddhiyā samannāgato ca, iddhisaddassa vacanattho heṭṭhā vuttoyeva. Iddhi assa me atthīti iddhimā. Assathyatthe mantupaccayo. Mānussikāle manussiddhiyā devuppattikāle deviddhiyā samaṇuppattikāle samaṇiddhiyā ca sampuṇṇeyyanti attho.

所谓神力者，即具足神力者，此神力名义后略而释。神力者即我具足神力者。若不真实则为妄念依止。人在世间得人力，在天界得天力，沙门得沙门力，圣者得圣力，俱成此义。

Appameyyoti appametabbehi sīlādiguṇehi sampanno ca. Pametabboti pameyyo. Papubbamādhātu pamāṇe ṇya. Na pameyyo appameyyo, appameyyo sīlādiguṇo me assa atthīti appameyyo. Assathyatthe ṇa. Appameyyehi sīlādiguṇehi ca bhogasampattīhi ca sampajjāmīti patthanaṃ karotīti vuttaṃ hoti.

所谓无量者，意指应无量之戒及诸德具足者。应无量者即不可限量。谓以先前境界度量而不应，谓不应、不可限量者，身具戒及诸德则为无量。若非真实则为妄。谓以无量戒德及具足财物增进而作勤力，即名节制。

Pāsaṃsoti sīlādiguṇehi buddhādisappurisānaṃ pasaṃsāraho ca, pasaṃsiyate thaviyate pasaṃso. Bhāva sādhanoyaṃ. Papubbasaṃsadhātu thutiyaṃ, taṃ arahatīti pāsaṃso. Arahatitaddhite ṇa. Buddhādisappurisehi pasaṃsi tabbehi dānasīlādiguṇehi sampanno ca bhaveyyanti vuttaṃ hoti.

赞美者者，谓以戒法等美德为资具之佛及诸圣人之赞誉，是为赞叹，备受赞赏。此乃成就之事。先行赞誉为初，次谓此阿拉汉之赞美。阿拉汉果位之所造作非也。对佛及诸圣人的赞誉，以布施戒律等资具具足者，乃成就于有为法，故有此说。

Pemavācoti atthabyañjanamadhuratāya buddhādisappurisehi pemitabbavācāya sampanno ca. Piyateti pemā, vācā. Pīdhātu tappanakantīsu imo. Vacitabbāti vācā. Vacadhātu viyattiyaṃ vācāyaṃ ṇa. Pemā vācā assa meti pema vāco. Buddhādisappurisehi pemiyā caturaṅgasamannāgata vācāya sampanno cāti attho. Sappurisānaṃ pana vācā caturaṅgasamannāgatā hoti. Subhāsitavācā ca dhammavācā piyavācā saccavācāti. Tathāhetaṃ vuttaṃ sagāthāvagga saṃyutte –

“慈语”者，指言辞甜美乃佛及诸圣人所应赞许之言语，具备慈爱之义。所谓“慈”，即慈爱之意，系表示于语中，所应讳言之辞。此言“应说者”，谓言语也。语义展开乃为“言语”，慈爱之言即为“慈语”。佛及诸圣人之言语具备四种特质而称为“慈语”。圣人之言语常具四种：善语、法语、慈语、实语。由此故，在经律部中如《相应部》载有此说：

Subhāsitaṃ uttamamāhu santo,

圣人称赞至上善语，

Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

所说法乃正法，非恶法，此为第二，

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,

所说慈语乃所悦，非所逆耳，此为第三，

Saccaṃ bhaṇe nālikaṃ taṃ catutthanti.

所说实语非虚妄词，此为第四也。

Ayaṃ panettha yojanā. Santo sappurisā uttamaṃ subhāsitaṃ suṭṭhu bhāsitaṃ vācaṃ āhu, dhammaṃ bhaṇe bhaṇeyya adhammaṃ na bhaṇe na bhaṇeyya, dutiyaṃ taṃ vācaṃ āhu, piyaṃ bhaṇe bhaṇeyya, appiyaṃ na bhaṇe na bhaṇeyya, tatiyaṃ taṃ vācaṃ āhu, saccaṃ bhaṇe bhaṇeyya alikaṃ na bhaṇe na bhaṇeyya, catutthaṃ taṃ vācaṃ āhūti.

此处有四种言说。其一是圣人所称最善美、言辞圆通的话语，若言法，则当言法；非法则不当言；其二是言说亲善的语句，若亲喜则当言说，不喜则不当言说；其三是言说真实的语句，若真实则当言说，虚假则不当言说；其四则言说……

Sujanaguṇavidūti buddhādisappurisānaṃ sīlādiguṇaṃ vijānako ca. Sundaro jano sujano. Guṇati pakāseti sīlādiguṇasamaṅgitaṃ puggalanti guṇaṃ, sīlādiguṇaṃ. Guṇadhātu pakāsane a. Sujanānaṃ buddhādisappurisānaṃ guṇo sujanaguṇo, taṃ vidati jānātīti sujanaguṇavidū. Sujana guṇasaddūpapadavidadhātu ñāṇe ū. Buddhādisappurisānaṃ sīlasamādhipaññādiguṇaṃ jānituṃ samattho ca bhaveyyanti attho.

所谓善人之德行通晓者，即佛及诸圣贤者，皆知戒等诸德之总和。美善之人即为善人。所谓德者，乃指涵盖戒等诸德的贤能人格。此等德行乃道德本质之显现。通晓佛及圣贤者之德性者，谓之“通晓善德”。“善德”者，具足佛及诸圣贤所具戒、定、慧等诸德，能够认识之理也。

Māmakoti buddhādisajjanānaṃ māmako ca. Mamāyatīti māmako. Mamadhātu mānane peme vā ṇvu. Tassa ako. Buddhādiratanattayañca saddhammañca mānanto ca bhaveyyanti attho. Soti so ahaṃ. Bhaveyyanti bhavāmīti.

所谓护持佛及圣贤者称为护持者。护持者即指依止耶护持，如执护己之器皿。此中“护持”者，谓恭敬惜爱，并以正法宝为所护持。护持佛等尊宝及正法，心意生敬，此即护持之义。实谓“护持者”为护持尊宝之人也。

Ayaṃ panettha saṅkhepayojanā. So ahaṃ diṭṭhadhamme paccakkhabhūte attabhāve, saddho saddhāya samannāgato ca, dātaṅgupeto dātassa aṅgāya kāraṇabhūtāya dhana sampattiyā upeto samupeto samannāgato ca, dātabba vatthu ca, tappaṭiggāhakapuggalo ca, saddhā cāti tīhi aṅgehi upeto samupeto samannāgato ca vā, paramasiridharo uttamasirīdhārako ca, uttamasiriṃ dhāraṇasamattho ca vā, viratto kāmaguṇesu vigataratto ca, lajjī pāpahirivanto ca, pāpajigucchanalakkhaṇāya lajjāya sampanno ca vā, hirottappasamannāgato ca vā, kalyāṇamitto sundaramitta sampanno ca, abhiratakusalo dānādipuññakusaladhammesu abhiramaṇo ca, pañcasīlādirakkho pañcasīlādīni rakkhituṃ samattho ca, appiccho aniccho ca, rūpādikāmaguṇesu anicchanto ca vā, appakodho dussanalakkhaṇadosato virahito ca, ativujuhadayo atieva ujucittasamannāgato ca, iddhiyā samannāgato ca, appameyyo appameyyehi sīlādiguṇehi sampanno ca, pāsaṃso sīlādiguṇehi buddhādisappurisānaṃ pasaṃsāraho ca, pemavāco atthabyañjanamadhuratāya buddhādisappurisehi pemitabbavācāya sampanno ca, sujanaguṇavidū buddhādisappurisānaṃ sīlādiguṇaṃ vijānako ca, māmako buddhādisajjanānaṃ māmako ca, buddhādiratanattayañca saddhammañca mānanto ca vā, bhaveyyaṃ bhavāmīti.

此处略说四种概念者也。谓我于见法生起信心，具足信心及供给之具备，且具修布施所需之财富，供养诸使者，具供养之缘故，亦所当给予者。信心具足于三方面，供养无缺，财富甚丰亦具足。彼人远离欲乐、无欲染，具羞耻心，远离恶习，具清净端正德行，具智慧及神通，且戒行精勤不懈。是乃拥有无尽德行，具足如佛及圣贤之称赞。彼乃以爱语甘美言辞感化他人，具有善德通晓、护持、护宝之等功德，故称晓己有此等德行者为“我有此德”。

Aṭṭhavīsatimagāthāvaṇṇanā samattā. · 第二十八偈释毕。

§29

29.

Itthaṃ asaṅkhaye nātha, guṇe lakkhaṇadīpite;

如是无尽义理，显其德相；

Gāthāsu sūcakāsveka, gāthampi sarate budho.

于偈中显明，偈语亦隽永通达，佛陀亦常诵念。

§30

30.

Caturāpāyamutto so, sādhakatthadvayassa ca;

彼已断除四种堕落行为，亦为二种善法的修行者。

Hatūpaddavajālo ca, lābhī hitasukhassa ca.

除却入苦之火焰，是为获得利益与安乐者。

§31

31.

Adhipo naradevānaṃ, catudīpissaropi vā;

若为诸人、人天之主，或四洲之王者；

Bhaveyya antime dehe, tamaññaṃ setachattakaṃ.

于最后一世身中，应当佩戴象牙伞此无上庄严之相。

§32

32.

Bhāvanāyānamāruyha, samamessati subbato;

登上修习之道场，必定与善友相遇；

Imasmiṃ attabhāvepi, arogo dīghajīviko.

于自性之中，亦当健康长寿。

§33

33.

Pūjito sabbalokehi, bhāvanābhiratīmano;

受一切世间礼敬，心欢喜于修习法门；

Janappiyo manāpo ca, kā kathākhiladhāraṇe.

众生所爱悦，言语具足持守。

§29

29. Evaṃ puññenetenatyādi gāthādvayena paṇidhiṃ katvā idāni buddhavandanassa phalānisaṃsaṃ dassento itthantyādi gāthāpañcakaṃ āha. Taṃ pana mūlācariyehi na vuttaṃ, pacchā pana hitakāmehi paṇḍitehi pakkhittaṃ gāthāpañcakanti daṭṭhabbaṃ. Tā pana gāthāyo pathyāvattagāthāti daṭṭhabbā.

二十九、以如是功德以及诸始，作双句诗而立誓，现今为佛赞礼之果进行说明，遂作「如此等」五句偈赞。此五句偈未见于师本，后由利他智者广传，故应知为五句偈。此诸偈为回诵偈，应悉知之。

Tāsu pana paṭhamagāthāyaṃ itthaṃ asaṅkhaye lakkhaṇadīpite nāthaguṇe sūcakāsu gāthāsu ekagāthampi yo budho sarateti sambandho. Itthanti iminā sugatantiādinā vuttappakārena. Asaṅkhayeti ettakā buddhaguṇāti gaṇetuṃ asamatthe. Saṅkhiyate saṅkhayā. Saṅkhiyati gaṇiyatīti vā saṅkhayā . Sakhidhātu saṅkhyāyaṃ yapaccayo. Atha vā saṅkhituṃ na sakkontīti asaṅkhayā. Ettakā buddhaguṇā ettakā buddhaguṇāti niravasesato ekabuddhopi anekavassa satasahassakoṭiyāpi gaṇetuṃ asamatthova. Pageva pana aññeti attho. Vuttampi cetaṃ apadāne –

其中首偈言：『如是，无量，以显众德，此中有一偈，谓佛全身。』此与『如来』等名号所指皆为佛之称谓。谓无量者，难以计数。谓数量计算者，即计算与计数之意。谓数者，指条件因缘之数。或者谓不堪计数，故称无量。佛德如此广大，单一佛亦难以计数为无量；但此为别义。经典中亦有所说——

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

『佛即佛中称誉者，色相妙庄严，』

Kappampi ce aññamabhāsamāno;

『假使说他者，则非正说。』

Khīyetha kappo ciradīghamantare,

业报虽然消灭，但时间久远之后，

Vaṇṇo na khīyetha tathāgatassā’’ti ca.

世尊的光辉并不消退。

‘‘Sakkā samudde udakaṃ, pametuṃ āḷhakena vā;

“能够象沙滩上的水一样被沙掌搅动者亦可；

Natveva tava sabbaññu, ñāṇaṃ sakkā pametave’’ti ca.

但唯有智慧了达众法的如来，才真能洞达。”

Mahāvaggasaṃyuttaṭṭhakathāyañca ‘‘appamāṇā hi buddhā tesaṃ buddhāpi anavasesato vaṇṇaṃ vattuṃ asamatthā, pageva itarā pajā’’ti ca. Lakkhaṇadīpiteti upalakkhaṇa nayena pakāsitabbe. Ettha ca padhānanayo nidassana nayo ca labbhati. Nāthaguṇeti buddhassa sīlasamādhi paññādiguṇe. Tassa pana padassa vacanattho heṭṭhā vuttoyeva. Sūcakāsvekagāthampīti sūcakāsu ekagāthampīti padacchedo. Sūcakāsūti pakāsakāsu. Gāthāsūti sugatantyādinā vuttāsu chabbīsativandanagāthāsu. Niddhāraṇe cetaṃ bhummavacanaṃ. Kavīhi gāyati kathiyatīti gāthā. Pajjaviseso. Gedhātu sadde tha. Gedhātussa gādeso. Atha vā gaṃ vuccati ñāṇaṃ. Taṃ tiṭṭhati etthāti gāthā. Gaṃsaddūpapadathādhātu gatinivattiyaṃ. Gaṃ vuccati ñāṇaṃ, tena kavīhi bandhitvā thiyati thapiyatīti vā gāthā, tāsu gāthāsu. Ekagāthampīti ekapajjampi. Ettha ca pisaddo garahattho. Tena anekagāthāya buddhaguṇasaraṇe kā kathāvāti sambhāveti. Budhoti yo paṇḍito. So hi atthānatthaṃ budhati jānātītibudhoti vuccati. Sarateti sarati. Chandānurakkhaṇatthañhi parassapadativibhattiyā attanopadatevibhattādeso.

在《大部相应注疏》中说：“佛智广大无量，众佛亦难以详尽论说如来的德相，如非凡夫众生怎能及其？”这是在说明以特征明说的道理。这里还可以见到品目法门的指出，世尊的德行因具足戒定慧三资粮而端明。此处用词的言外之意在后面已释清楚。所谓『告示单句偈』，即词句切分后的单句偈文。‘告示’是提示、说明之意。‘偈’是圣者以音韵唱诵的颂语。此处所说偈是二十六尊佛名赞颂偈。‘确定’是确立、明确的意思。『诗歌』即谓诗人吟咏述说。‘火’是光明的譬喻，‘根’是词根。‘根的含义’说的是词根的义项。‘或称“知识”’即称为智慧。‘止于此’指偈文于此终结。『根音节的形成和消逝过程』，是对词根音节变形规律的说明。正因为称为智慧，诗人将其依附并镌刻，所以偈文得以保留。‘单偈’即单句偈文，此处所说的聚合拢集。‘不纯洁的重音’是指调子不正的音。以此众多偈句作为佛德赞颂的缘由，即所谓的“成就佛名赞颂”。“佛”即是智者。智者是自利利他的智慧通达者。‘流转’是流动、变化之义。为保护韵律，依靠词尾变换加以辅助。

§30

30.Soti so budho bhaveyyāti sambandho. Caturāpāyamuttoti nirayatiracchānapetaasurakāyasaṅkhātehi catūhi apāyehi vimutto ca. Puññasammatā ayāyebhuyyena apagatoti apāyo. Ayato sukhato apagatoti vā apāyo. Abyayībhāvasamāsoyaṃ. Atha vā tisso sampattiyo ayanti gacchanti pavattanti etenāti ayo, puññaṃ. Ayadhātu gatiyaṃ a. Puññato ayati gacchati pavattatīti vā, puññakārīhi ayitabbo pavattetabboti vā ayo, sukhaṃ. Tato apagatoti apāyo. Caturo apāyo caturāpāyo, tehi mutto vimuttoti caturāpāyamutto. Sādhakatthadvayassa cāti sādhako atthadvayassa cāti padacchedo. Atthadvayassāti diṭṭhadhammikasamparāyikasaṅkhātassa atthadvayassa. Ettha casaddo aṭṭhānayogo. So pana sādhako tyādīsu padesu yutto. Sādhakoti nipphādako ca. So hi sādheti nipphādetīti sādhakoti vuccati.

三十、此即成佛的因缘。所谓“四苦趣解脱”，是指脱离地狱、饿鬼、畜生、阿修罗这四恶趣。获此解脱就是无量功德的存在。‘到达’意谓离苦得乐。有常住不灭的生命存在。又或谓三种功德产生、增长、循转，说是功德、善行之意。‘功德途径’指证得于难行道。有功德者正当增长、循转、努力，使之成熟。随即‘到达’即极乐果地。四趣即四种恶趣，远离即解脱。谓有利二重目的者。所谓有利二重目的，是指依六根等见道理之境界与所缘之境相二重。此处“声”是八字结句。‘有利者’乃生灭之意。‘有利’意为消除，故谓能成就者。故称为“成就”。

Hatūpaddavajālo cāti hato upaddavasaṅkhātajālo ca. Hanayittha apanayitthāti hato. Hanadhātu hiṃsāyaṃ ta. Upagantvā davati hiṃsatīti upaddavo, jātibhayādi soḷasaupaddavo. Upapubbadudhātu hiṃsāyaṃ, upaddavā nāma pana soḷasavidhā honti jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ, rājabhayaṃ, corabhayaṃ, aggibhayaṃ, udakabhayaṃ, ūmibhayaṃ, kumbhilabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ, attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayañcāti. Jalati hiṃsati macche etenāti jālaṃ, macchajālaṃ. Jālaṃ viyāti jālo, upaddavo. Nitatthena pana jalati hiṃsati satte etenāti jālo. Upaddavo. Jaladhātu hiṃsāyaṃ ṇa. Hato upaddavasaṅkhātajālo yena soti hatūpaddavajālo. Buddhapaṇāmacetanāya pahito upaddavasaṅkhātajālo bhaveyyāti attho. Lābhī hitasukhassa cāti hitassa ca sukhassa ca lābhī ca. Labhanaṃ lābho, taṃ assa atthīti lābhī, hinoti vaḍḍhatīti hitaṃ, atthaṃ. Sukhayatīti sukhaṃ. Yassuppajjati, taṃ sukhitaṃ karotīti attho. Atha vā suṭṭhu dukkhaṃ khanatīti sukhaṃ. Supubba khanudhātu avadhāraṇe kvi. Hitañca sukhañca hitasukhaṃ, tassa lābhī bhaveyyāti attho.

「Hatūpaddavajālo」是指「被毁坏的烦恼罝火」。这里说的「hato」表示「已被破坏」，「upaddava」是烦恼或障碍，「saṅkhātajālo」表示被形成或称作罝火者。即是一种被破坏的烦恼火。所谓「hanayittha apanayitthāti hato」即「被杀死、被消灭」，「hato」意为「被杀」或「已毁坏」。「hanadhātu」指的是「杀害的根源」，即根本的伤害或害恶。烦恼生起或助长诸多痛苦，「upaddavo」即「烦恼」，这里指出烦恼如恐惧生命出生等十六种累积烦恼。这里「upapubbadudhātu」指的是「先前生起的根源」，专指对伤害的根本原因。虽然称为烦恼，然而实际上含有十六种，包括对出生恐惧、老死恐惧、疾病恐惧、死亡恐惧、国王恐惧、盗贼恐惧、火灾恐惧、洪水恐惧、地震恐惧、瓦罐恐惧、圈套恐惧、毒蛇恐惧、自身毁坏恐惧、他人毁坏恐惧、刑罚恐惧、恶道恐惧等。这里提到「jalati hiṃsati macche etenāti jālaṃ, macchajālaṃ」是比喻，就像鱼网中鱼被毁害，鱼网即是烦恼罝网。虽然表面看网是无害的，但实际上却造成生灵的伤害。这样「jaladhātu」是伤害的根源。「ṇa」是语气否定，指出并非所有「罝火」都是伤害的。被破坏的烦恼罝火由此被形成，世尊的尘劳愿意摧毁这种诸烦恼形成的罝火，得其意义。又说「lābhī hitasukhassa cāti」，「lābhī」是「获得者」，「hita」是「利益」或「有益」，「sukha」是「安乐」。合起来指获得利益和安乐之人。这里对「lābhanaṃ」的释义是「利益」，为有用之物；「hinoti vaisaḍhanti」则是指「利益的增长」即利益的广展；「sukhayatīti」指出「有利使安适」，安乐之义。又说「athā vā suṭṭhu dukkhaṃ khanatīti sukhaṃ」就是说利益也可以破坏苦难，从这一层面理解安乐之义。烦恼罝火的先前生起根源涵盖利益和安乐的获得，亦指出利益和安乐是相互依存的意义。

§31-32

31-32. Naradevānaṃ adhipo ca catudīpissaropi vā bhaveyyāti sambandho. Naradevānanti narā ca devā ca naradevā, tesaṃ. Kammatthe cetaṃ chaṭṭhīvacanaṃ. Adhipoti issaro ca. So hi attādhīnaṃ pāti rakkhati dhammena vā adhiabhibhavitvā pāti rakkhatīti adhipoti vuccati. Adhipubbapādhātu rakkhane a, narānaṃ adhipo issaro manussarājā ca devānaṃ adhipo issaro devarājā ca bhaveyyāti attho. Catudīpissaropi vāti ettha pisaddo sambhāvanatthe nipāto. Tena pageva ekadīpissararājabhāvo ca, pade sissararājabhāvo cāti sambhāveti. Vā saddo padapūraṇa mattoyeva. Catudīpissaroti pubbavideho, aparago yāno, jambudīpo, uttarakuru cāti catunnaṃ dīpānaṃ issaro cakkavattirājāpi bhaveyyāti attho. Tattha pubbavidehoti sineruno pure bhavaṃ pubbaṃ, vedena paññāya īhanti vāyamanti etthāti vedeho, vidasaddūpapada īhadhātu vāyāme ṇa. Soyeva videho. Imaṃ dīpamupādāya sineruno pubbadisabhāgattā pubbo ca so videho cāti pubbavideho, pubbadīpo.

31-32. 「为人天之主，乃至四洲之主」，此为语法连结。「人天」者，人与天人合称为人天，此为属格。此属格用于业格之义。「主」者，即自在者。彼保护、守护隶属于自身者，或以超越之力保护守护，故称为「主」。『主』字以『主』为前缀，接护持义动词词根，加『a』后缀；『人之主』即人间自在者、人间之王；『天人之主』即天界自在者、天界之王，此为其义。「乃至四洲之主」，此中『乃至』一词为表可能义之不变词，由此更推及一洲之王及各洲之主的可能。『乃至』一词仅为填充音节之用。「四洲之主」者，东胜身洲、西牛货洲、南赡部洲、北俱卢洲，此四洲之主，即转轮圣王，此为其义。其中，『东胜身洲』者：位于须弥山之前方，称为『前方』；『以慧识知、于此中努力追求者』，以『知』为词根，加『ṇa』后缀，构成『胜身』；此洲即是。以此洲为基准，因位于须弥山东方，故既是『前』，又是『胜身』，合称『东胜身洲』，即东洲。

Aparagoyānoti sineruno apare pacchime bhavo aparo. Gavena yanti gacchanti etthāti goyāno. Gosaddūpapada yādhātu gamane yu. Sineruno pacchima disabhāgattā aparo ca so goyāno cāti aparagoyāno, pacchimadīpo. Jambudīpoti jāyatīti jambū. Yojanasatubbedho rukkho. Janadhātu janane ū. Nassa mo. Bakārāgamo. Jalamajjhe dippatīti dīpo, dippanti jotanti ettha saddhammāti vā dīpo. Dīpadhātu dittiyaṃ a. Tassa pana dviāpoti padacchedaṃ katvā dvidhā āpo sandati etthāti dīpoti bahubbīhisamāsopi yujjati. Jambuyā lakkhito paññāto vā dīpo jambudīpo, dakkhiṇadīpo. Uttarakurūti sineruno uttare bhavā uttarā. Dhammatāsiddhassa pañcasīlassa ānubhāvena kaṃ sukhaṃ urumahantaṃ etthāti kuru. Bahubbīhisamāsoyaṃ. Kuṃ vuccati pāpaṃ. Taṃ rundhanti etthāti vā kuru. Kupubbarudhidhātu āvaraṇe kvi. Dhātvantassa lopo. Sineruno uttaradisabhāgattā uttaro ca so kuru cāti uttarakuru. Uttaradīpoti catunnaṃ dīpānaṃ issaro catudīpissaro, cakkavattirājā labbhati.

「西牛货洲」者：位于须弥山西后方，称为『后方』；『以牛而行游其间』，以『牛』为前置词，接行进义动词词根，加『yu』后缀，构成『牛货』。因位于须弥山西方，故既是『后』，又是『牛货』，合称『西牛货洲』，即西洲。「南赡部洲」者：『生长者』称为『赡部』，即高达百由旬之树；以『生』义动词词根加『ū』后缀，『n』转为『m』，并加『b』音。『于水中光耀者』称为『洲』；或『正法于此中光耀照明』故称『洲』，接光耀义动词词根加『a』后缀。又可将此词拆分，以『两水于此流汇』为释，作持业复合词亦可。以赡部树为标志或为人所知之洲，称为『南赡部洲』，即南洲。「北俱卢洲」者：位于须弥山北方，称为『北方』。『依自然成就之五戒威力，于此得广大之乐』，作持业复合词，此为其义；或『恶』称为『苦』，『于此遮断者』称为『俱卢』，以『苦』为前缀，接遮障义动词词根，加『kvi』后缀，词根末音脱落。因位于须弥山北方，故既是『北』，又是『俱卢』，合称『北俱卢洲』，即北洲。此四洲之主称为『四洲之主』，即转轮圣王，此义可得。

Evaṃ lokiyahitaṃ dassetvā idāni lokuttarahitaṃ dassento āha antime dehe…pe… subbatoti antime dehe subbato bhāvanāyānaṃ āruyha aññaṃ taṃ setachattakaṃ dhārento samaṃ essatīti sambandho. Tattha pana atthakkamena vaṇṇayissāma. Antimeti carime pacchime vā. Ante pariyosāne bhavo antimo, pacchimasarīro. Tasmiṃ. Deheti sarīre. Dihati upaciyati vaḍḍhatīti deho, sarīro. Dihadhātu upacaye ṇa. Atha vā dihati upacayati etena puññāpuññanti deho, pacchimabhavabhūte bhabbakulaputtabhūte vā sarīreti attho. Subbatoti suṭṭhu paṭipannako hutvā . Suṭṭhu vataṃ paṭipannaṃ assāti subbato. Vakārassabbo. Bhāvanāyānamāruyhāti bhāvanāyānaṃ āruyhāti padacchedo. Vipassanābhāvanāsaṅkhātayānaṃ āruhitvāti attho. Bhāvetabbā vaḍḍhetabbāti bhāvanā. Tebhūmaka saṅkhārārammaṇaṃ. Atha vā tadārammaṇaṃ bhāveti vaḍḍhetīti bhāvanā, vipassanāpaññā. Bhūdhātu sattāyaṃ vaḍḍhane vā yu. Sā ca samathavipassanā bhāvanāvasena duvidhā hoti. Tattha idha pana aññaṃ setachattakanti saddantarasanniṭṭhānena vipassanābhāvanā adhippetā. Yanti pāpuṇanti etena nibbānanti yānaṃ, aniccādivipassanāñāṇaṃ. Yādhātu gatiyaṃ yu. Bhāvanāsaṅkhātaṃ yānaṃ bhāvanāyānaṃ, bhāvanā ca sā yānañcāti vā bhāvanāyānaṃ.

如是示现世间利益已，今为示现出世间利益，说「于最后身……乃至……持净戒者」：于最后身，持净戒者，乘上修习之乘，持彼白伞盖，将平静到来，此为语法连结。其中，依义次第而解说。「最后」者，即最末、最终之义。『存在于末端终点者』称为『最后』，即最后之身。于其中。「身」者，即色身。『被积聚增长者』称为『身』，即色身；接积聚义动词词根，加『ṇa』后缀。或：『借此积聚福与非福者』称为『身』，即存在于最后有中之有能善男子之色身，此为其义。「持净戒者」者，即善行具足者。『其戒行甚善』称为『持净戒者』，『v』替换为『b』。「乘上修习之乘」者，即乘字拆分：乘上名为观修习之乘而上。『应修习增长者』称为『修习』；以三界行为所缘，或以彼为所缘而修习增长者，称为『修习』，即观慧；接存在增长义动词词根，加『yu』后缀。止与观之修习依其性质分为两种。此处以他词意旨所指，当知是观修习。『以此达到涅槃者』称为『乘』，即无常等观察之智；接行进义动词词根，加『yu』后缀。名为修习之乘，称为『修习乘』；或修习即是乘，亦称『修习乘』。

Āruyhāti ārohitvā. Pakatiyānasadisaṃ anicca dukkhaanattayānaṃ āruhitvāti attho. Aniccādilakkhaṇena hi vinā maggaphalanibbānaṃ patto nāma natthi. Tasmā bhāvanāyānamāruyhāti vuttaṃ. Aññanti arahattaphalaṃ. Tañhi paṭhamamaggena ādiṭṭhamariyādaṃ anatikkamitvā catusaccadhammaṃ avabujjhatīti aññanti vuccati. Āpubbañādhātu avabodhane kvi. Āsaddo mariyādattho. Setachattakanti odātātapattaṃ. Seviyatīti setaṃ, dhavalaṃ. Sidhātu sevāyaṃ ta. Kilesatapaṃ chādetīti chattaṃ. Chadadhātu saṃvaraṇe ta. Taṃyeva chattakaṃ. Setañca taṃ chattakañcāti setachattakaṃ. Arahattaphalaātapattaṃ labbhati. Aññaṃ arahattaphalasaṅkhātaṃ setachattakaṃ dhārento hutvāti sambandho. Samanti nibbānaṃ. Tañhi sabbaṃ vaṭṭadukkhaṃ samati vūpasamati nirujjhati etthāti samanti vuccati. Essatīti pāpuṇissatīti.

「乘上」者，即登乘。意谓：乘上如自然之车的无常、苦、无我之乘。确实，若无无常等相，则无人得以证悟道、果、涅槃。因此说『乘上修习之乘』。「证智」者，即阿拉汉果。彼以初道所见之界限，不逾越而了知四谛之法，故称为『证智』；以『知』为前，接了知义动词词根，加『kvi』后缀；『知』之前缀具界限之义。「白伞盖」者，即白色遮阳之伞盖。『被受用者』称为『白』，即洁白；接受用义动词词根，加『ta』后缀。『遮蔽烦恼之热』称为『盖』；接遮障义动词词根，加『ta』后缀。此即伞盖。既是白，又是盖，合称『白伞盖』，即阿拉汉果之伞盖可得。语法连结：持著名为阿拉汉果之白伞盖而。「寂静」者，即涅槃。『一切轮回之苦于此平息、止灭、消尽』，故称为『寂静』。「将到来」者，即将证达之义。

Idāni diṭṭhadhammikatthaṃ dassento imasmiṃ attabhāvepītiādimāha. Tattha imasmiṃ attabhāvepi arogo ca dīghāyuko ca sabbalokehi pūjito ca bhāvanābhi ratimano ca janappiyo ca manāpo ca bhaveyyāti yojanā. Attabhāvepīti ettha pisaddo sampiṇḍanattho. Tena samparāyikatthaṃ sampiṇḍeti. Attāti bhavati etena abhidhānaṃ buddhi cāti attabhāvo. Khandhapañcakassetamadhivacanaṃ. Arogoti sabbabyādhiviraho ca. So hi natthi rogo assāti arogoti vuccati. Dīghajīvikoti dīghāyuko ca. So hi dīghā jīvi āyu assāti dīghajīvikoti vuccati.

今为示现现世之利益，说「于此自体……」等。其中语法连结为：于此自体之中，亦将无病、长寿、为一切世间所恭敬、心乐于修习、受众人喜爱、令人欢喜悦意。「于此自体之中」，此中『亦』字具摄集之义，由此摄集后世之利益。『以此表示自我与慧识者』称为『自体』，此为五蕴之异名。「无病」者，即远离一切疾病。『彼无病』，故称为『无病』。「长寿命」者，即寿命长久。『其寿命长』，故称为『长寿命』。

§33

33.Sabbalokehīti sabbadevamanussehi. Pūjitoti pūjitabbo ca. Bhāvanābhiratimanoti samathavipassanā saṅkhātāya bhāvanāya abhiramaṇacitto ca. Janappiyoti sabbajanehi piyāyitabbo ca. Manāpoti sabbasattānaṃ cittavaḍḍhanako ca bhaveyyāti sambandho.

三十三、『萨巴罗界』者，谓众天众人等一切世间众生。『普吉托』者，应当敬礼敬重之。『巴瓦那比拉提摩』者，称为止观修习，即以安止与内观为称心心意的修习。『贾纳皮约』者，应为一切众生所亲近爱护之。『马纳波』者，是一切有情心增长之所联系。

Evaṃ chabbīsatiyā vandanagāthāsu ekagāthāmattampi buddhaguṇānussaraṇe phalānisaṃsaṃ dassetvā idāni sabbagāthāyo vacasā dhāretvā buddhavandane anekāni phalānisaṃsāni dassetuṃ kā kathākhiladhāraṇeti āha. Tattha kā kathākhiladhāraṇeti kā kathā akhiladhāraṇeti padacchedo. Sabbabuddhavandanagāthāya vacasā dhāraṇe kiṃ vattabbā yevāti attho.

如此二十六首敬礼歌中，将一首歌音匀气顺地诵唱佛德赞颂，并示现功德果报，于如今以完整歌辞持诵诸佛颂歌，能够展示众多功德果报之事，称之为何为音节全部记忆者。此中『何为音节全部记忆』、又作『何为音节完整持诵』乃语句之分解。如此以诸佛敬礼歌歌辞持诵，何为当行者？其义在于。

Ettha ca akhilasaddo sabbavācako anipphannapāṭipadiko. Atha vā khiyanaṃ khilaṃ. Khidhātu khaye lapaccayo. Khayaṃ lāti gaṇhātīti vā khilaṃ, appakaṃ. Khayasaddūpapadalādhātu gahaṇe a. Na khilaṃ akhilaṃ, sabbagāthāyo. Dhāriyate dhāraṇaṃ, akhilāya sabbāya gāthāya dhāraṇaṃ akhiladhāraṇaṃ, tasmiṃ. Chabbīsatiyā buddhavandanagāthāsu ekaṃ gāthaṃ vacasā dhārayitvā buddhavandane yathāvuttaphalānisaṃsāni labbhanti, pageva pana sabbabuddhavandanagāthāyo vacasā dhārayitvā dine dine buddhavandaneti atthoti. Iminā pana gāthāpañcakena yathāvutta phalānisaṃsaṃ ñatvā saddahako sammādiṭṭhiko kulaputto sabbabuddhavandanagāthāyo vacasā dhārayitvā rattindivaṃ pubbaṇhakāle ca sāyanhakāle ca rattiyā paṭhamayāme ca pacchimayāme ca satataṃ samitaṃ nirantaraṃ buddhaṃ vandeyyāti uyyojanaṃ dassetīti.

于此，『音节全部』者，谓诸声俱全，言语无缺者。又或谓『已经灭没』，『灭已』者，谓已终止，完成之意。『灭』根以终止为主意，取其涵盖广泛，包括消失减弱。『灭音之助成分』作词根内藏，非单指灭没，乃指片断之意。非单谓灭尽，贝巴歌皆包含。持守即为守护，持誦谓音节完整之守护也。于此二十六首诸佛颂歌中持诵一歌者，可得当说果报；而持诵所有诸佛颂歌，以歌辞持守，每日不断行诵佛敬礼意旨也。此中以五句歌数，知当得之果报，信解正见，出身贵族，于日夜晨昏，初更末更，常勤精进，恒常不间断礼敬佛者，其欢喜势显现矣。

Pañcakagāthāvaṇṇanā samattā. · 五偈释毕。

Iti porāṇācariyehi vanditassa namakkārassa saddatthanayehi chandālaṅkāranayehi ca saṇhasukhumasududdasa gambhīrassa buddhassa duppaṭividhaguṇaparidīpakassa sappurisānaṃ cittapasannajanakassa sāṭṭhakathe piṭakattaye asaṃhira visāradañāṇacārinā sāsanasodhakena bhaddantareva tattheravarena racitā buddhaguṇappadīpikanāmikā vaṇṇanā.

此为古时师长所敬礼之称礼，依其音节义理，用以熠熠装饰。又兼庄重恭敬、华丽精微清澈、深邃广大之世尊难测功德照示。为善士心清朗悦生之辅助佛典释义，于三藏之中，由饱学智者善护宗旨，秉持佛法纯正与柔滑通达归于一体而著述的佛功德指灯注疏文名。

Nigamana结论

Idaṃ pana puraṃ nimmitena sirīpavaravijayānantayasapaṇḍita tribhavanādityādhipatimahādhammarājādhirājāti lañchitanāmikena piṭakattayapāḷiṃ silārūḷhaṃ kārayitvā pañcama saṅgītikaraṇena timahādhammarājena ratanāpuñjanti sammate rājadhānībhūte nānākulasaṃkiṇṇe puññadhaññavantānaṃ sādhūnañca sīlasamādhipaññavantānaṃ bhikkhūnañca nivāsabhūte buddhadhammasaṅgharatanākare candimasūriyā viya buddhasāsanujjotane mantale nagare iti parikittite mahārāme dese vasantena upāsaka guṇasampannena nāmikena upāsakena ca tassupaṭṭhākāya nāmikāya upāsikāya ca samakusalacchandaṃ katvā nibbānassa sacchikaraṇatthāya kārite manorame suvaṇṇena limpitattā suvaṇṇavatī nāmike dvibhummike mahiṭṭhakavihāre aṭṭhahi disāhi āgatānaṃ sutesanabhikkhūnaṃ sāṭṭhakathaṃ piṭakattayaṃ dine dine satataṃ nirantaraṃ vācentena adhivasantena sāṭṭhakathe piṭakattaye asaṃhiravisāradañāṇacārinā mantale pure pariyattisāsanahitadhammācariyagaṇassa jeṭṭhukkaṭṭhabhūtena revatābhipaṇḍitadhajasāsanavaṃsamahādhammarājagurūti ca agga mahāpaṇḍitāti ca laddhalañchitena mūladvādasasāsana karamahāgaṇassa jeṭṭhamahānāyakabhūtena sāsanāpruñño ācariyoti vissutena sāsanasodhaka mahānāyakattheravarena porāṇehi tattha tattha pāḷiyaṃ bhagavatā vuttehi buddhaguṇappakāsakehi buddhaguṇapadehi thomitvā vanditassa atthabyañjanena chandālaṅkāranayena ca pathavīsandhārakassa udakakkhandhassa viya gambhīrassa pabbatena paṭicchādetvā ṭhapitassa vatthussa viya atiduddasassa satadhā bhinnassa vālassa aggakoṭiyā viya atisaṇha sukhumassa puthujjanañāṇena buddhassa duppaṭividhaguṇaparidīpakassa namakkārassa līnatthappakāsanā buddhaguṇappadīpikanāmikā saṃvaṇṇanā tāsu tāsu aṭṭhakathāṭīkāsu āgataṃ saṃvaṇṇanānayaṃ nissāya paññāpāṭavatthāya sāsanavuddhiyā ca katā.

这前文由显赫威望且智慧极深之尊者，号称荣耀无边、三界日月至尊、法王中之王的大长老所纂修。其以三藏巴利文为基，雕琢成铜柱般坚固。于第五节节奏器中至大法王时代，奉龙囊宝珠认可。此王土繁多族裔聚居之王都，聚有德高行洁者及众戒定慧圆满之比库，且为佛法宝珠之所住之地。如同日月光辉四照，堂堂佛法灯光环绕都城。又得一品居士贤德者及侍奉之居士女众，怀正勤愿，为得涅槃真实，建造此金装佛舍利塔，于双丘之地，广厦大室八方环绕。每日日日之间，晨中夕暮，夜半初醒与后更，恒时礼诵三藏及佛典。此戒律严明、知识纯熟、能深谙经藏义理的注释者，专注佛教义而守护经教。乃由一诸多福田中之众长住比库领袖雷瓦陀贤士担任大法师，世称大师、博学智者也。此贤士以丰富名望戒律庄严之大长老身份，所著佛德照论、名为述说佛德照示之文，荟萃巴利经文中世尊教诲佛德名辞，重重庄严称礼语义。其辞句极其精纯缜密，宛若覆于浓深大山或广袤水域之隐密荫翳。用以遮护防止烦恼敷乱之瞋恚犹如断崖落石猛然施加冲击，尤其对凡夫等难明悟佛功德真义，提供坚固坚硬护膜。故佛德照论及其注疏，于三藏诸法属法教之中，邑邑寮坊声明，皆深具佛教义义理守护之慧灯。

Ettāvatā ca –

至此为止，乃述释文。

Sampatte cakkavasse sā, dvisahasse catūsate;

轮转之年届满，当时已达二千四百岁；

Navādhikāsitīyā ca, sakkarāje ca sampatte.

于第九十五个盛世之际，萨咖王位期间成熟；

Sattatisatasahassa, vasse phussamāsasseva;

七千一百个岁月，得以圆满其时；

Kālapakkhasattame ca, buddhadine suniṭṭhitā; Sāmañña.

于年轮第七个月的佛陀日，完美成就；这乃平常事。

Esā ca saṅkharontena, yaṃ puññaṃ pasutaṃ mayā;

此乃由我所累积成熟的功德所成；

Aññampi tena puññena, patvā sambodhimuttamaṃ.

因他功德助成故，得以成就无上正觉。

Saṃsārato bahū satte, tārayitvā taṇhakkhayaṃ;

众多众生在轮回之中，应当超越并渡过渴爱之灭断；

Nibbānaṃ sacchikāreyyaṃ, maggañāṇuttarena ca.

应当真实证得涅槃，同时超越对道之智的境界。

Sadā rakkhantu rājāno, dhammeneva pajaṃ imaṃ;

愿诸国王时常护持此法，恰如护佑其子民一般；

Sabbe sattā sukhī hontu, jotentu jinasāsanaṃ.

愿一切众生皆得安乐，普遍光明照耀如来教法。

Mrammaraṭṭhe manussā ca, sabbadā nirupaddavā;

在人间与摩睺罗国，世人恒当远离纷扰烦恼；

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.

常当生善妙的正意，得受不死之殊胜境界。

Buddhaguṇappadīpikanāmikā · 名为《佛德明灯》

Namakkāraṭīkā samattā. · 礼敬复注毕。