3. Nibbānakaṇḍo · 3. Nibbānakaṇḍo
3. Nibbānakaṇḍo3. 涅槃品
Idāni ‘‘saddhammasavanampi cāti imassa saṃvaṇṇanākkamo sampatto tattha saddhammasavanampi ca loke dullabhameva tathā hi saddhammo nāma tividho hoti. Pariyattisaddhammo, paṭipattisaddhammo, paṭivedhasaddhammoti. Tattha pariyattisaddhammo nāma tepiṭakaṃ buddhavacanaṃ. Paṭipattisaddhammo nāma terasadhutaṅgāni asīti khandhakavattādayo abhisamācāravattādīni. Paṭivedhasaddhammo nāma catusaccappaṭivedho. Tesu pariyattisaddhammo dvinnaṃ saddhammānaṃ pubbaṅgamoyeva padaṭṭhānañca. Kasmā taṃmūlakattā tathā hi pariyattiyā asati paṭivedho nāma natthi. Pariyattiyā antarahitāya paṭipatti, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃ kāraṇā ayañhi pariyatti paṭipattiyā paccayo hoti. Paṭipattiadhigamassāpi pariyattiyeva pamāṇaṃ. Tattha paṭivedho ca paṭipatti ca hotipi nahotipi. Ekasmiñhi kāle paṭivedhadharā bhikkhū bahū honti, ‘‘esa bhikkhu puthujjano’’ti aṅguliṃ paharitvā dassetabbo hoti. Imasmiṃ yeva dīpe ekavāraṃ puthujjanabhikkhunāma nāhosi. Paṭipattipūrakāpi kadāci bahū honti kadāci appā. Iti paṭivedho ca paṭipatti ca hotipi na hotipi. Sāsanassa ṭhitiyā pana pariyattiyeva pamāṇaṃ paṇḍito hi tepiṭakaṃ sutvā dvepi pūreti, yathā amhākaṃ bodhisatto āḷārassa santike pañca abhiññā satta ca samāpattiyo nibbattetvā nevasaññānāsaññāyatana samāpattiyā parikammaṃ pucchi. So ‘‘na jānāmī’’ti āha. Tato udakassa santikaṃ gantvā adhigatavisesaṃ saṃsanditvā nevasaññānāsaññāyatanassa parikammaṃ pucchi. So ācikkhi, tassa vacanasamanantarameva mahāsatto taṃ sampādesi evameva paññavā bhikkhu pariyattiṃ sutvā dvepi pūreti tasmā pariyattiyā ṭhitāya sāsanaṃ ṭhitaṃ hoti yathā mahātaḷākassa pāḷiyā thirāya udakaṃ na ṭhassatīti na vattabbaṃ udake sati padumādīni pupphāni na pupphissantīti na vattabbaṃ evameva mahātaḷākassa thirapāḷisadise tepiṭake buddhavacane sati mahātaḷāke udakasadisā paṭipattipūrakā kulaputtā natthīti na vattabbaṃ. Tesu sati mahātaḷākesu padumādīni pupphāni viya sotāpannādayo ariyapuggalā natthīti na vattabbaṃ, ekantato pariyattiyeva pamāṇaṃ pariyattiyā antarahitāya paṭipattipaṭivedhānaṃ antaradhānato. Tattha pariyattināma tepiṭakaṃ buddhavacanaṃ sāṭṭhakathā pāḷiyāva sā tiṭṭhati, tāva pariyatti paripuṇṇā hoti. Gacchante kāle kaliyugarājāno adhammikā honti tesu adhammikesu rājāmaccādayo adhammikā honti tathā raṭṭhajanapadavāsinopi adhammikā etesaṃ adhammikatāya na devo sammā vassati, tato sassāni na sampajjanti. Tesu sampajjantesu paccayadāyakā bhikkhusaṅghassa paccaye dātuṃ na sakkonti. Bhikkhū paccayehi kilamantā antevāsike saṅgahetuṃ na sakkonti. Gacchante gacchante kāle pariyatti parihāyati, atthavasena dhāretuṃ na sakkonti, pāḷivaseneva dhārenti. Tato kāle gacchante pāḷimpi sakalaṃ dhāretuṃ na sakkonti paṭhamaṃ abhidhammapiṭakaṃ parihāyati. Parihāyamānaṃ matthakato paṭṭhāya pariyatti hāyati paṭhamañhi mahāpakaraṇaṃ parihāyati. Tasmiṃ parihāyamāne yamakaṃ, kathāvatthu, puggalapaññatti, dhātukathā, vibhaṅgo, dhammasaṅgahoti evaṃ abhidhammapiṭake parihīne matthakato paṭṭhāya suttantapiṭakaṃ parihāyati. Paṭhamañhi aṅguttaranikāyo parihāyati. Tasmimpi paṭhamaṃ ekādasanipāto…pe… tato ekanipātoti evaṃ aṅguttare parihīne matthakato paṭṭhāya saṃyuttanikāyo parihāyati, paṭhamaṃ mahāvaggo parihāyati. Tato paṭṭhāya saḷāyatanavaggo, khandhavaggo, nidānavaggo, sagāthāvaggoti evaṃ saṃyuttanikāye parihīne matthakato paṭṭhāya majjhimanikāyo parihāyati paṭhamañhi uparipaṇṇāsako parihāyati. Tato majjhimapaṇṇāsako, tato mūlapaṇṇāsakoti evaṃ majjhimanikāye parihīne matthakato paṭṭhāya dīghanikāyo parihāyati, paṭhamañhi pāthiyavaggo parihāyati tato mahāvaggo, tato khandhakavaggoti dīghanikāye parihīne suttantapiṭakaṃ parihīnaṃ nāma hoti. Vinayapiṭakena saddhiṃ jātakameva dhārenti. Vinayapiṭakaṃ lajjino dhārenti. Lābhakāmā pana suttante kathitepi sallakkhentā natthīti jātakameva dhārenti. Gacchante kāle jātakampi dhāretuṃ na sakkonti. Atha nesaṃ paṭhamaṃ vessantarajātakaṃ parihāyati. Tato paṭilomakkamena puṇṇakajākatakaṃ, mahānāradakassapajātakaṃ parihāyati. Vinayapiṭakameva dhārenti. Gacchante kāle tampi matthakato parihāyati paṭhamañhi parivāro parihāyati, tato khandhako bhikkhunīvibhaṅgo mahāvibhaṅgoti anukkamena uposathakkhandhakamattameva dhārenti, tadā pariyatti anantarahitāva hoti. Yāva pana manussesu catuppadikagāthāpi pavattati, tāva pariyatti anantarahitāva hoti. Yadā saddho pasanno rājā hatthikkhandhe suvaṇṇacaṅkoṭakamhi sahassatthavikaṃ ṭhapāpetvā ‘‘buddhehi kathitaṃ catuppadikaṃ gāthaṃ jānanto imaṃ sahassaṃ gaṇhatū’’ti nagare bheriṃ carāpetvā gaṇhakaṃ alabhitvā ekavāraṃ carāpite na suṇantāpi honti asuṇantāpi, yāva tatiyaṃ carāpetvā gaṇhakaṃ alabhitvā rājapurisā sahassatthavikaṃ puna rājakulaṃ pavesenti, tadā pariyattiantarahitā nāma hoti. Evaṃ pariyattiyā antarahitāya paṭipattipi paṭivedhopi antarahitova hoti. Saddhammasavanassa dullabhabhāvo dhammasoṇḍakavatthunā dīpetabbo amhākaṃ kira sammāsambuddho kassapasammāsambuddhassa dhammarājassa sāsanantaradhānato nacireneva kālena bārāṇasirañño putto dhammasoṇḍakarājakumāro hutvā pituaccayena rajje patiṭṭhāya kassapadasabalena desitaṃ dhammaṃ sotukāmo hutvā māsamattaṃ rajjaṃ katvā amhākaṃ sammāsambuddho imasmiṃ yeva bhaddakappe rajjaṃ kāretvā devanagarasadise bārāṇasinagare cakkavattirajjasadisaṃ rajjaṃ karonto evaṃ cintesi… ‘‘mayhaṃ evarūpaṃ rajjaṃ kiṃ vilāsaṃ rajjānubhāvaṃ saddhammaviyogena, divākaravirahito ākāso viya, sasaṅkavirahitaratti viya, dāṭhāvirahitagajo viya, velantavirahitamahāsamuddo viya cakkhuvirahita susajjitavadanaṃ viya, sugandhavirahitapārichattapupphaṃ viya, catuakkharaniyamitadhammadesanāviyogena mayhaṃ idaṃ rajjaṃ na sobhatī’’ti cintetvā suvaṇṇacaṅkoṭakena sahassatthavikaṃ bhaṇḍakaṃ susajjitaṃ maṅgalahatthikumbhe ṭhapetvā bārāṇasīnagare mahāvīthiyaṃ bheriṃ carāpeti ‘‘ekapadikaṃ vā dvipadikaṃ vā tipadikaṃ vā catuppadikaṃ vā dhammapadaṃ jānantassa dammī’’ti evaṃ bheriṃ carāpetvā dhammajānanakaṃ alabhitvā punappunaṃ dvisahassaṃ tisahassaṃ yāva satasahassaṃ koṭi dve sahassakoṭi, satasahassakoṭi gāmanigamajanapadasenāpatiṭṭhānaṃ uparājaṭṭhānaṃ. Pariyosāne dhammadesakaṃ alabhitvā attano suvaṇṇapīṭhakaṃ setacchattaṃ cajitvāpi dhammadesakaṃ alabhitvā rajjasiriṃ pahāya attānaṃ cajitvā ‘‘dhammadesakassa dāso hutvāpi dhammaṃ sossāmī’’ti vatvā evampi dhamma desakaṃ alabhitvā vippaṭisārī hutvā ‘‘kiṃ me saddhammaviyogena rajjenāti amaccānaṃ rajjaṃ niyyātetvā saddhammagavesako hutvā dhammasoṇḍakamahārājā mahāvanaṃ pāvisi dhammasoṇḍakamahārājassa saddhammasavanaṃ sandhāya paviṭṭhakkhake sakkadevamahārājassa vejayantapāsādo saheva kiṇṇikāya kampo ahosi, paṇḍukambalasilāsanaṃ uṇhākāraṃ ahosi. Sakkodevarājā kenakāraṇena paṇḍukambalasilāsanaṃ uṇhākāraṃ ahosī’’ti cintetvā attano sahassanettena devamanussesu vitthāretvā olokento dhammagavesako hutvā vanaṃ paviṭṭhaṃ dhammasoṇḍakamahārājānaṃ disvā cintesi… ‘‘ajja me attānampi jahāya rakkhasavesaṃ māpetvā etaṃ aniccaparidīpanaṃ jātijarābyādhimaraṇaṃ sakalasarīre dosaṃ dassetvā dhammaṃ desetvā etaṃ sakarajjeyeva patiṭṭhāpetabba’’nti cintetvā sakko devarājā yakkhasarūpaṃ māpetvā bodhisattassa abhimukho avidūre attānaṃ dassesi. Taṃ disvā dhammasoṇḍakamahārājā evaṃ cintesi… ‘‘evaṃrūpo nāma rakkhaso dhammaṃ jāneyyā’’ti, cintetvā avidūre ṭhāne ṭhatvā pucchāmīti rakkhasena saddhiṃ sallapanto āha ‘‘sāmipuññadevarāja imasmiṃ pana vanaghane vasanakadevarājā kiṃ nukho dhammaṃ jānāsī’’ti, devatā ‘‘mahārāja dhammaṃ jānāmī’’ti āha. ‘‘Yadi dhammaṃ jānāsi, mayhaṃ dhammakathaṃ kathethā’’ti āha. ‘‘Ahaṃ tuyhaṃ dhammaṃ kathessāmi, tvaṃ mayhaṃ kīdisaṃ dhammakathikassa sakkāraṃ karissasī’’ti āha. ‘‘Evaṃ sante mayhaṃ dhammaṃ kathetvā pacchā mayhaṃ sarīre maṃsaṃ khādissasī’’ti āha. ‘‘Ahaṃ mahārāja chāto hutvā dhammaṃ kathetuṃ na sakkomī’’ti āha. ‘‘Yadi tumhe paṭhamaṃ maṃsaṃ khādatha, dhammaṃ ko suṇissatī’’ti āha. Puna so rakkhaso ‘‘nāhaṃ dhammaṃ desetuṃ sakkomī’’ti. Puna rājā ‘‘mayhaṃ dhammapaṭilābhañca tumhākaṃ maṃsapaṭilābhañca tumhe jānitvā mayhaṃ dhammaṃ desethā’’ti āha. Atha sakko devarājā ‘‘sādhu hothā’’ti vatvā avidūre ṭhāne ubbedhena tigāvutamattaṃ mahantaṃ añjanapabbataṃ māpetvā evamāha… ‘‘sace mahārāja imaṃ pabbatamuddhaniṃ ārūyha ākāsā uppatitvā tvaṃ mama mukhe patissasi, ahaṃ te ākāsagatakāle dhammaṃ desessāmi, evaṃ sante tuyhañca dhammappalābho mayhañca maṃsapaṭilābho bhavissatī’’ti āha. Tassa kathaṃ sutvā dhammasoṇḍakamahārājā ‘‘anamatagge saṃsāre puriso hutvā adhammasamaṅgī hutvā adhammasseva atthāya pāṇātipāto adinnādāno kāmesumicchācāro sūkariko orabbhiko sākuṇi ko coro paradāriko taṃ gahetvā sīsacchinnānaṃ lohitaṃ catūsu mahāsamuddesu udakatopi bahutaraṃ mātāpituādīnampi manāpānaṃ atthāya rodantānaṃ assu catūsumahāsamuddesu udakatopi bahutaraṃ, imaṃ pana sarīraṃ dhammassa atthāya vikkiṇāmi taṃ mahapphalañca manāpañcā’’ti cintetvā ‘‘sādhu mārisa evaṃ karomī’’ti pabbataṃ ārūyha pabbatagge ṭhito ‘‘mama rajjena saddhiṃ mayhaṃ sajīvasarīraṃ saddhammassatthāya dassāmī’’ti somanasso hutvā ‘‘dhammaṃ kathethā’’ti saddhammatthāya jīvitaṃ pariccajitvā ākāsato uppatitvā dhammaṃ kathethāti āha. Atha sakko devarājā sakattabhāvena sabbālaṅkārehi paṭimaṇḍito ativiya sotuṃ somanasso ākāsato patantaṃ dibbaphassena parāmasanto urena paṭiggaṇhitvā devalokaṃ netvā paṇḍukambalasilāsane nisīdāpetvā mālāgandhādīhi pūjetvā dhammasoṇḍakamahārājassa dhammaṃ desento imaṃ gāthamāha.
现在“听闻正法”在此教法中也是必要的。正法听闻确实难得，因正法共有三种：传诵正法、实践正法、证悟正法。所谓传诵正法者，即包含三藏的佛陀教诲。所谓实践正法者，是指十三根本修行法，如戒律规章等行为规范。所谓证悟正法者，是指四圣谛的觉悟。三者之中，传诵正法是三藏佛说之教。实践正法包含如戒律等行为修持。证悟正法则是四圣谛之证悟。在这些中，传诵正法为二者——实践与证悟正法之根基。因其根本性，若无传诵，则无证悟。传诵无间断则实践与证悟相续不断，此为缘故。虽有实践证悟，但其量度尺度依传诵。至于证悟与实践，有时存在，有时不存在。某时持证悟的比库众多，而有人指称“此比库为外道”，打手指示意。此间一处，有时一会间无外道比库出现。实践正法的比库有时多有时少。所以证悟与实践时存时亡。教法存续则以传诵为尺度。博学者通晓三藏教诲，能熟练诵持，如同我佛世尊在阿阇黎面前，五种神通胜过群生，七种无上禅定成就后，访问无色定法门时回答“不知”，继而赴水处再次询问，并得成就无色定法门。彼即大圣僧令嬉戏多方，诵持三藏教诲，故教法由传诵而立，如巨池有恒流水不竭。故巨池边，莲花未见开放不可言花盛开，如同巨池处未有实现实际修持的众生不可言其果。如此唯有传诵是根法，其中蕴含实践与证悟，虽有时显有时清。传诵三藏佛说以巴利语译解而立，拥有圆满之传诵。时逢恶劣末法诸王淫乱不义，王臣贵族及平民悉皆堕入邪道，无天神护持，故不孕育善行。众生不善生起，依赖沙门比库亦不能修持，传诵逐渐消失甚至残缺。末法之时，先失阿毗达摩藏，随之失律藏，继而失经藏。持律藏者少，持经藏者亦少。遂至失经藏部分大部，失小部分类，最终失中部藏，最后失长部藏，故有经藏残缺之名。仅存律藏及经藏部分犹在。持律藏者多如怀羞者，佛经中愿乐闻善法者寥寥，讲经叙事者无所依仗，末法时期无法继续对三藏完整恭敬，故三藏渐渐败坏。人间读诵四句偈如五逆恶法尚存。一次佛陀说四句偈，而今末法恶王纵欲放逸，毁坏法教，帝王及贵族沉沦于非道。诸善法不新生，故诸比库因条件受阻顿失往昔光辉。诸比库有辱于众，不能常结僧团，末法失传。时光流转，传诵随之衰败，犹如盛饭溢倒，或积或减。首次乃至整个上座部藏渐废。大事因缘，法理随之灭失，形成恶世法衰。诸佛时代法法相续，而末法方现。律藏犹存，犹如珍惜的胎毒。且有诸波罗奈国君甘露王，放弃王位，欲闻正法，如是思惟：“我若无正法，国土如同无阳之空、无月之夜、无象之象、无莲之莲、无花之香，我国将在无正法中不美。因正法依传诵方得以长存”。于是立下法坛，召唤东天的萨咖天帝及诸天众仙，内心渴望正法法教。萨咖天帝下凡示现，亲近正法菩萨，问三藏诸佛弟子的法义，诸佛弟子听后未能答知。萨咖复去水边请教，再询菩萨，得菩萨解说。此菩萨因懂传诵三藏教诲，故使法教在世间立定，如大池有水常存。随后萨咖天帝隐身变作护法魔王，现身菩萨面前，密谈法义。此时天帝亲口称知法，愿听法，菩萨答言愿为其说法，天帝请求从天人众中为其增光，法教得以弘扬。此即为传诵法教得立之缘由。由此说明善法听闻难得，法教多次湮灭，传诵断绝实为正法难闻的深因。弘法者虽多，但法教未必无衰坏；法断，不利人间。此为正法传诵难得且重要之证。由此皆当牢记传诵正法之功用，勤修持，永护不忘。
‘‘Aniccā vata saṅkhārā, uppādavayadhammino;
“诸行无常，生灭变化的法性；
Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho’’ti.
生起已则灭尽，其寂灭为乐。”
Evaṃ sakko dhammasoṇḍakamahārājassa dhammaṃ desetvā devalokasampattiṃ dassetvā devalokato ānetvā sakarajje patiṭṭhāpetvā appamādena ovaditvā devalokameva agamāsi evaṃ saddhammasavanassāpi dullabhabhāvo veditabbo. Evaṃ pariyattiantaradhānena paṭipatti paṭivedhāpi antaradhāyanti. Ettha ca tīṇi parinibbānāni veditabbāni katamāni tīṇi parinibbānāni. Kilesaparinibbānaṃ, khandhaparinibbānaṃ, dhātuparinibbānanti. Tattha kilesaparinibbānaṃ bodhimaṇḍeyeva hoti, bhagavā hi bodhimaṇḍeyeva vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbo lobhadosamohaviparītamanasikāraahirīkānottappakodhūpanāhamakkhapaḷāsa- issāmacchariyamāyāsāṭheyyathambhasārambhamānāti mānamadapamādataṇhā’vijjātividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakka papañcacatubbidhavipariyesaāsavaganthaoghayogā’gatiganthu’ pādānapañcacetokhilavinibandhanīvaraṇā’bhinandana chavivādamūlataṇhākāyasattānusaya aṭṭhamicchattanavataṇhāmūlakadasākusalakammapatha dvāsaṭṭhidiṭṭhigata aṭṭhasatataṇhāvicaritappa bheda sabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesaabhisaṅkhārakhandhamaccudevaputtamāre asesato hatā vihatā anabhāvaṃkatā tasmā sabbepi kilesā bodhimaṇḍeyeva nibbānaṃ nirodhaṃ gacchantīti kilesanibbānaṃ bodhimaṇḍeyeva hoti ettha ca bodhīti arahattamaggaññāṇaṃ adhippetaṃ tathā hi sabbesampi buddhapaccekabuddhaariyasāvakānaṃ arahattamaggakkhaṇeyeva sabbepi kilesā asesaṃ nirodhaṃ nibbānaṃ gacchanti tepi buddhā ugghaṭitaviññūvibhajjitaññūneyyavasena tividhā honti vuttañhetaṃ jātattakīsotattakīnidāne.
如是，萨咖天帝为法教护持者，宣说此法，显现天界福报，并于天界安立正法，以无有懈怠劝诫诸天后，乃从天界还世。正法闻难亦如是应知。因传诵失落，实践正法与证悟亦随之消失。此处应识三种涅槃，即烦恼灭尽涅槃、蕴灭尽涅槃、界灭尽涅槃。烦恼灭尽涅槃乃于菩提树下成就。世尊于菩提树下，以精进坚固正念立戒特质，手执信心，使烦恼业尽，慧眼锐利而广，大破一切贪、瞋、痴、反向心念、无耻、害群、恼害、傲慢、骄慢、嗔恨、嫉妒、欺诈、疑惑、忧愁、妄语、邪见等愚痴根本恶品及习气，彻除“贪爱欲心、无明烦恼、恶行行为、渊源恶想、障碍毒结、沉重粗钝、赞叹恶习”等八种恶根及六十八种错误见解，成就正见慧业百八十种修习，终断贪瞋痴百千烦恼结，犹如胜波罗门、鬼王、魔王、帝释天等被究竟杀灭一般。故繁多贪染烦恼于菩提树下悉皆涅槃。所谓菩提即阿拉汉道、正觉道，是佛、辟支佛、声闻辟支佛、声闻弟子阿拉汉道之总称。三者皆断无余烦恼而证得涅槃，经典中明言如是。
‘‘Ugghaṭitaññunāmako, vibhajjitaññuno duve;
“开悟见知者一名，分别见知者二名；
Tatiyo neyyo nāmena, bodhisatto tidhā mato.
第三名为不可说者，是菩萨三种说法。”
Ugghaṭitaññubodhisatto, paññādhikoti nāmaso;
被揭示的觉慧菩萨，称为智慧胜者；
Vibhajjitaññubodhisatto, vutto vīriyādhiko.
被分别的觉慧菩萨，被称为精进胜者。
Mato neyyo saddhādhiko nāma, bodhisattā ime tayo;
有说信心胜者三种菩萨是可依止的；
Kappeca satasahasse, caturo ca asaṅkhyeyye.
某些法则以百千计，有的则以无数计。
Pūretvā bodhisambhāre, laddhabyākaraṇo pure;
完成觉行的累积，已于从前获得达成之义；
Ugghaṭitaññubodhisatto, patto sambodhimuttamaṃ.
被揭示的觉慧菩萨，已经得到究竟正觉最胜果位。
Aṭṭhame ca asaṅkhyeyye, kappe ca satasahasse;
第八，无量劫中，亦有百千劫；
Pūretvā bodhisambhāre, laddhabyākaraṇo pure.
完成觉集，先得未证；
Vipañcitaññubodhisatto, patto sambodhimuttamaṃ;
偏具成熟觉者，证得最上正等觉；
Neyyo tu bodhisatto ca, soḷase asaṅkhyeyye.
尚未证者，亦于十六无量劫，
Kappe ca satasahasse, laddhabyākaraṇo pure;
百千劫中，先得未证；
Pūretvā bodhisambhāre, patto sambodhimuttama’’ nti.
完成觉集，证得最上正等觉。」
Suttanipātaapadānaṭṭhakathāsu pana ‘‘buddhānaṃ ānanda heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasāsaṅkhyyeyyāni kappasatasahassañca. Eteca paññādhikasaddhādhikavīriyādhikavasena veditabbāti vuttaṃ tesu paññādhiko cattāri asaṅkhyeyyāni kappasatasahassañca, saddhādhiko aṭṭhaasaṅkheyyeyyāni kappasatasahassañca, vīriyādhiko soḷasaasaṅkhyeyyāni kappasatasahassañcāti veditabbaṃ. Tattha paññādhiko yonigativiññāṇaṭṭhitisattāvāsesu saṃsarantopi paññābahullavasena sampannajjhāsaya sambhavato khippaññeva tassa sambodhi. Saddhādhiko pana mandapaññattā assaddahitabbepi saddahati, tasmā tassa mandaññeva sambodhi. Vīriyādhiko pana ubhayamando assaddahitabbampi saddahati, akattabbampi karoti, rājā passenadīkosalo yathā so hi sabbaññubuddhe dharamāneyeva agamanīyampi paradāraṃ gantuṃ cittaṃ uppādetvā paraṃ jīvitā voropetuṃ āraddho nerayikānaṃ viravantānaṃ du-sa-na-soti saddampi sutvā ativimūḷho sabbaññubuddhaṃ ṭhapetvā micchādiṭṭhibrāhmaṇaṃ pucchitvā tassa vacanena sabbajanānaṃ yaññatthāya dukkhaṃ uppādesi ko panavādo anuppanne buddhe, tathā hi esa kassapabhagavato sāsanantaradhānena andhabhūte loke bārāṇasiyaṃ rājā hutvāpi nigrodharukkhadevatāya yaññatthāya ekasatarājāno mahesīhi saddhiṃ māretuṃ āraddho. Evaṃ vīriyādhiko ubhayamando, tasmā tassa sambodhi atimandoti evaṃ paññādhikasaddhādhikavīriyādhikavasena kālassāpi rassadīghabhāvo veditabboti. Pacchimanayoeva pasaṃsitabboti ayamettha amhākaṃ attanomati. Khandhaparinibbānaṃ pana kusinārāya upavattane mallānaṃ sālavane yamakasālānamantare vesākhapuṇṇamadivase paccūsasamaye ekūnavīsatiyā cuticittesu mettāpubbabhāgassa somanassañāṇasampayuttaasaṅkhārikakusalacittasadisena mahāvipākacittena abyākatena carimakaṃ katvā katthaci bhave paṭisandhiviññāṇassa anantarapaccayo hutvā kammataṇhākilesehi anupādāno sabbupadhipaṭinissaggo upādinnakakkhandhapariccāgo hotīti veditabbaṃ. Vitthāro pana dīghanikāye mahāvagge mahāparinibbānasuttavaṇṇanāyaṃ oloketabbo. Tattha videsaṃ gacchanto puriso sabbaṃ ñātijanaṃ āliṅgetvā sīse cumbitvā gacchati viya bhagavāpi nibbānapuraṃ pavisanto sabbepi catuvīsatikoṭisatasahassasamāpattiyo anavasesaṃ samāpajjitvā yāva saññāvedayitaṃ, tatopi vuṭṭhāya yāva nevasaññānāsaññāyatanaṃ samāpajjitvā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyi. Pāḷiyaṃ pana ‘‘catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyī’’ti vuttaṃ tattha dve samanantarā jhānasamanantarā, paccavekkhaṇasamanantarāti. Tattha jhānā vuṭṭhāya bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ jhānasamanantaraṃ nāma. Jhānā vuṭṭhahitvā puna jhānaṅgāni paccavekkhitvā bhavaṅgaṃ otiṇṇassa tattheva parinibbānaṃ paccavekkhaṇasamanantaraṃ nāma. Bhagavā pana jhānasamanantarā apari nibbāyittā paccavekkhaṇasamanantarameva parinibbāyīti veditabbaṃ, tenevāha ‘‘bhagavā pana jhānaṃ samāpajjitvā jhānā vuṭṭhāya jhānaṅgāni paccavekkhitvā bhavaṅgacittena abyākatena dukkhasaccena parinibbāyī’’ti. Ettha bhagavato parinibbānacittassa kiṃ ārammaṇaṃ kammaṃ vā hoti, udāhu kammanimittagatinimittāni, atha nibbānanti apare evaṃ vadanti.
在《经集前行注》中记载：“有关佛陀的阿难三段中位区分，有如下无量数字：低位区分中，计有四无数亿的百千劫；中位区分中，计有八无数亿的百千劫；高位区分中，计有十六无数亿的百千劫。由此可知，具有智慧多者、信心多者、精进多者的力量，应当认知如下：智慧多者拥有四无数亿的百千劫，信心多者拥有八无数亿的百千劫，精进多者拥有十六无数亿的百千劫。这里智慧多者，是指于三界生死流转的诸有情中因具足强盛的出世间智慧而生起的智慧观，故其证悟菩提速疾。信心多者则信解缓慢，故其觉悟迟缓。精进多者虽信力不强，也不执著，但信且精进如国王巴舍那迦萨罗，虽然对于所有佛陀皆知晓持守，但因生起了对他人不当妄念，最终业感恶道，听到恶道声闻佛陀时糊涂混乱，将诸佛摈弃，误信持邪见的婆罗门请问其谬论。又如迦萨巴世尊灭度后，以至不问世事，于阇耶树林中的王舍城，诸王族与王后相约，为了供养尊神树神，立誓发动百国联军而战。由此知精进多者二边皆非过去之信心，故其觉悟极为迟缓。因而以智慧多、信心多、精进多之力量论之，讲法时间漫长而久远。对于后人，此义应赞叹并许可接受。乃我等自述。至于《阴界涅槃经》记载，于拘尸那城中，摩罗族人的林间两厅之间，于维萨迦月圆之日清晨，二十一位童子先修习慈心初分，生起欢喜知觉等无数善心，臻至大果报之心，虽未证说，已于生死续转相续顶点，即因业渴恚烦恼断尽不生，诸烦恼被断除，同时舍弃内执的取蕴，故作解脱缘起，证知当入涅槃。详解此义应参阅《长部大品大涅槃经注》。其文述：出外国行者，拥抱并亲吻所有亲族，当如世尊进入涅槃境界般，经历完毕返回自觉，达至二十四亿三千万之无余涅槃，见诸感官皆灭，乃至未觉未不觉界，了知禅定诸行，断除生死心，证入真实苦谛而灭度。巴利语中曰‘第四禅起即灭度’，此有“二禅相续”“先察后续”意，即禅起灭生之间接。先起禅定，断生死心称为禅相续；禅起后察禅行称为察相续。世尊禅相续未灭，仅于察相续时灭度，故云“世尊得禅入定，起禅后察禅行，以心无碍，达苦谛而灭度”。彼时世尊灭度心，因何依止及业缘？说有业之因缘、相续之因缘；或谓涅槃；他人云：业因缘之心相不入灭。此理亦有异说。
Nāhu assāsapassāsā, ṭhitacittassa tādino;
没有呼吸出入的动作，心意安住不动的人。
Anejo santi’mārabbha, yaṃkāla’makarī muni.
内心无动摇的静定圣者。
Asallīnena cittena, vedanaṃ ajjhavāsayi;
心境无浊染，住于正觉受。
Pajjotasse’va nibbānaṃ, vimokkho cetaso ahū’ti.
此人心中的光明即是涅槃，乃心灵解脱。
Imissāgāthāya ‘‘yaṃ yo muni anejo santi nibbānaṃ ārabbha kālaṃ akarī’’ti yojetvā bhagavato parinibbānacittassa nibbānārammaṇanti tamayuttaṃ, paṭisandhibhavaṅgacutīnaṃ nibbānārammaṇassa anārahattā ‘‘nibbānaṃ gotrabhussa vodānassa maggassa ārammaṇapaccayenapaccayo, nibbānaṃ phalassa āvajjanāyā’’ti paṭṭhānapāḷiyā javanaāvajjanānameva adhippetattā tasmā ettha ‘‘yaṃ yo muni phalasamāpattiyā anejo anejasaṅkhāto taṇhārahito santiṃ nibbānaṃ ārabbha ārammaṇaṃ katvā kālaṃ asītivassaparimāṇaṃ akari atikkamī’’ti yojanā kātabbā. Keci pana evaṃ vadanti… ‘‘katthaci pana anuppajjamānassa khīṇāsavassa yathopaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānānaṃ gocarabhāvaṃ gacchati, na kamma-kammanimittādayo’’ti vuttattā kammanittagatinimittāni arahato cuticittassa ārammaṇabhāvaṃ na gacchantīti tampi ayuttameva ayañhetthattho katthaci pana bhave anuppajjamānassa khīṇāsavassa arahato yathā yathā yena yena pakārena upaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānaṃ āvajjanajavanacittānaṃ gocarabhāvaṃ gacchati, puna bhavābhinibbattiyā abhāvato. Kiṃ kāraṇaṃ bhūtāni kammakammanimittagatinimittāni gocarabhāvaṃ na gacchantīti. Cuticittassa pana paṭisandhicittena gahitaṃ atītārammaṇameva gocarabhāvaṃ gacchati. ‘‘Nāmarūpādikamevā ti ettha nāma’’nti cittacetasikanibbānaṃ rūpanti aṭṭhārasavidhaṃ rūpaṃ saṅgaṇhāti. Nāmañca rūpañca nāmarūpā. Nāmarūpā ca te dhammā ceti tathā. Te ādi yesaṃ teti nāmarūpadhammādi tameva nāmarūpadhammādikaṃ. Ādisaddena cha paññattiyo saṅgaṇhāti, tena nibbānampi arahato maraṇāsannakāle kriyajavanassapi ārammaṇabhāvo bhaveyyāti amhākaṃ khanti vīmaṃsitvā pana gahetabbaṃ. Bhagavato nibbānacittassa pana tusitapurato cavitvā sirīmahāmāyāya kucchimhi vasitapaṭisandhicittena gahitārammaṇameva ārammaṇaṃ hotīti daṭṭhabbaṃ tañca kho gatinimittameva, na kammakammanimittāni. Yuttitopi āgamatopi gatinimittameva yujjati tathā hi tusitapureyeva setaketudevaputto hutvā dibbagaṇanāya cattāri sahassāni, manussagaṇanāya sattapaññāsavassakoṭi,saṭṭhivassasatasahassāni ṭhatvā pariyosāne pañca pubbanimittāni disvā suddhāvāse arahantabrahmunā dasahi cakkavāḷasahassehi āgamma devatāvisesehi ca.
此偈中“任何圣者内心无动摇，起于安宁所，心无呼吸变异”为证悟涅槃之理，缘起于世尊灭度心之涅槃因缘。云云：“涅槃是血脉净净之道相缘起之果”，意指涅槃是彼岸果报降临之乡。由此推论，所谓“任何圣者凭藉果德成就无动摇涅槃，起于安宁所，能越越年为历时”当作判断基准。有些人又答曰：“死已无余烦恼者之灭度境界，与诸名色法相续终尽之理相符，非业因缘相续故也”，据此看，业因缘不适用于灭度境界。然在涅槃灭度中，续灭心所执著于往昔生起之缘相，唯名色法等现象所摄受。涅槃者谓其心摄诸十八种色相。名与色非二而是合一，故名色乃彼诸法也。以此明言，涅槃为阿拉汉临终时虽有心运动，然其事理即使行、净妙缘生涅槃现前，其灭度因缘理亦应体认。对此当以宽忍释疑，在世尊涅槃时，其心意与涅槃入处相续不断，因由其从忉利天界来，与大摩耶王后生至尊子时临终接续，前后心所相联贯，故是涅槃起因，非业因缘。此理符合经典与据说。忉利天中的梵天子、诸天共四千，人与世衆七千五万亿，六十亿百千万，临终时目见五种前行相，得清净住处，并有十乘圣众、八万诸转轮圣王与众神仙前来礼敬击掌。
‘‘Kālo deva mahāvīra, uppajja mātukucchayaṃ;
“时节啊，天大神勇者，生起母体的灭尽；
Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti.
救渡诸天，愿觉悟于不死之境。”
Yāciyamāno ‘‘kālaṃ dīpañca desañca, kulaṃ mātarameva cā’’ti vuttāni pañca mahāvilokanāni viloketvā tusitapurato cavitvā āsāḷhīpuṇṇamāyaṃ uttarāsāḷhanakkhatteneva saddhiṃ ekūnavīsatiyā paṭisandhicittesu mettāpubbabhāgamassa somanassañāṇasampayuttaasaṅkhārikakusalacittassa sadisena mahāvipākacittena paṭisandhiṃ aggahesi. Tadārammaṇāsannavīthito pubbabhāge ālokitāni kāladīpadesakulamātaravasena imāni pañca paṭisandhicittassa gatinimittārammaṇabhāvena gocarabhāvaṃ gacchantīti amhākaṃ khanti tanninnatappoṇatappabbhāravasena bāhullappavattito teneva abhidhammatthasaṅgahādīsu abhidhammattha vibhāvaniyaṃ ‘‘maraṇakāle yathārahaṃ abhimukhībhūtaṃ bhavantare paṭisandhijanakaṃ kammaṃ vā taṃ kammakaraṇakāle rūpādikamupaladdhapubbamupakaraṇabhūtañca kammanimittaṃ vā anantaramuppajjamānabhave upalabhitabbaṃ upabhogabhūtaṃ gatinimittaṃ vā kammabalena channaṃ dvārānamaññatarasmiṃ paccupaṭṭhāsi, tato paraṃ tameva tathopaṭṭhitamālambaṇaṃ ārabbha vipaccamānakakammānurūpaṃ parisuddhaṃ vā, upakkiliṭṭhaṃ vā upapajjitabbabhavānurūpaṃ tatthoṇataṃva cittasantānamabhiṇhaṃ pavattati bāhullena. Tameva vā pana janakabhūtaṃ kammaṃ abhinavakaraṇavasena dvārappattaṃ hoti. Paccāsannamaraṇassa pana tassa vīthicittāvasāne bhavaṅgakkhayevā cavanavasena paccuppannabhavapariyosānabhūtaṃ cuticittaṃ uppajjitvā nirujjhati. Tasmiṃ niruddhāvasāne tassānantarameva tathā gahitamālambaṇamārabbha savatthukamavatthukameva vā yathārahaṃ avijjānusayaparikkhittena taṇhānusayamūlakena saṅkhārena janiyamānaṃ sampayuttehi pariggayhamānaṃ sahajātānamadhiṭṭhānabhāvena pubbaṅgamabhūtaṃ bhavantarapaṭisandhānavasena paṭisandhisaṅkhātaṃ mānasamuppajjamānameva patiṭṭhāti bhavantare’’ti vuttaṃ. Tattha ‘‘tatthoṇataṃva cittasantānamabhiṇhaṃ pavattati bāhullenā’’ti iminā kammabalena upaṭṭhitaṃ gatinimittaṃ maraṇāsannavīthito pubbe ekāhadvīhādivasena sattāhampi, sattāhato uttaripi uppajjate vāti dasseti tathā hi parisuddhaṃ vā upakkiliṭṭhaṃ vā vipaccamānakakammānurūpaṃ gatinimittaṃ cirakālampi tiṭṭhati, ariyagālatissacoraghātakādayo viya tathā hi ariyagālatisso nāma upāsako sīhaḷadīpe attano bhariyāya sumanāya saddhiṃ yāvajīvaṃ dānādi puññakammāni katvā āyūhapariyosāne ariyagālatissassa maraṇamañce nipannassa chadevalokato rathaṃ ānetvā attano attano devalokaṃ vaṇṇesuṃ. Upāsako devatānaṃ kathaṃ sutvā tusitapurato āhaṭarathaṃ ṭhapetvā avasesarathe ‘‘gahetvā gacchathā’’ti āha. Sumanā pana attano sāmikassa vacanaṃ sutvā ‘‘kiṃ tissa maraṇāsanne vilāpaṃ akāsī’’ti āha. Tisso attano bhariyāya kathaṃ sutvā āha… ‘‘ahaṃ vilāpaṃ na karomi, devalokato devatā cha rathe ānesuṃ tāhi devatāhi saddhaṃ kathemī’’ti. Taṃ napassāmi kuhi’’nti vutte pupphadāmaṃ āharāpetvā ākāse khipāpesi. Sā taṃ pupphadāmaṃ rathasīse olambamānaṃ disvā gabbhaṃ pavisitvā sayane sayitvā nāsikavātaṃ sannirujjhitvā cavitvā pāturahosi. Sā attano sāmikassa sāsanaṃ pesesi… ‘‘ahaṃ pana paṭhamaṃ āgatomhi, tvaṃ kasmā cirāyasī’’ti. Ubhopi rathe ṭhatvā sabbe olokentānaṃyeva tusitapuraṃ agamaṃsu. Imasmiñhi vatthusmiṃ sāmikassa upaṭṭhitagatinimittaṃ bhariyāya pākaṭaṃ hutvā puretaratusitapure nibbattitvā sāmikassa sāsanaṃ pesesi tena ariyagālatissassa cirakālaṃ gatinimittaṃ upaṭṭhātīti veditabbaṃ. Manussaloke hi cirakālaṃ tusitapure muhuttaṃva hoti. Evaṃ parisuddhaṃ vipaccamānakakammānurūpaṃ gatinimittaṃ cirakālaṃ pavattati iminā nayena duṭṭhagāmaṇiabhayadhammikaupsakādīnampi vatthu vitthāretabbaṃ. Coraghātakassa pana mahāniraye vipaccamānakakammānurūpaṃ nerayaggijālādikaṃ sattāhaṃ upaṭṭhāti. Sāvatthinagare kira pañcasatā corā bahinagare corakammaṃ karonti. Athekadivasaṃ janapadapuriso tesaṃ abbhantaro hutvā corakammaṃ akāsi, tadā te sabbepi rājapurisā aggahesuṃ. Rājā te disvā ‘‘tumhākaṃ antare ime sabbe māretuṃ samatthassa jīvitaṃ dammī’’ti āha. Pañcasatā corā aññamaññaṃ sambandhā aññamaññaṃ sahāyakāti aññamaññaṃ māretuṃ na icchiṃsu, janapadamanusso pana ‘‘ahaṃ māremī’’ti vatvā sabbe māresi. Rājā tassa tussitvā coraghātakakammaṃ adāsi. So pañcavīsativassāni coraghātakakammaṃ ākāsi. Rājā tassa mahallakoti vatvā aññassa coraghātaka kammaṃ dāpesi. So coraghātakakammā apanīto aññatarassa santike nāsikavātaṃ uggaṇhitvā hatthapādakaṇṇanāsādīhi chinditabbānaṃ ūrūthanakaṭṭhānaṃ bhindantamāretabbayuttānaṃ nāsikavātaṃ vissajjetvā māretabbaṃ mantaṃ labhi. So rājānaṃ ārocetvā nāsikavātena coraghātakakammaṃ karontasseva tiṃsa vassāni atikkami. So pacchā mahallako hutvā maraṇamañce nipajji ‘‘sattadivasena kālaṃ karissatī’’ti. Maraṇakāle mahantaṃ vedanaṃ ahosi. So mahāniraye nibbatto viya mahāsaddaṃ katvā dukkhito hoti. Tassa saddena bhītā manussā ubhatopasse gehaṃ chaḍḍetvā palāyiṃsu. Tassa maraṇadivase sāriputtatthero dibbacakkhunā lokaṃ olokento etassa kālaṃ katvā mahāniraye nibbattamānaṃ disvā tassa anukampaṃ paṭicca gehadvāre pākaṭo ahosi. So kujjhitvā nāsikavātaṃ vissajjesi. Yāva tatiyaṃ vissajjamānopi vissajjāpetuṃ asakkonto theraṃ atirekena virocamānaṃ disvā cittaṃ pasādetvā pāyāsaṃ therassa dāpesi. Thero maṅgalaṃ vaḍḍhetvā agamāsi. Coraghātako therassa dinnadānaṃ anussaritvā cavitvā sagge nibbatti, nirayajālādayo antaradhāyanti. So anāgatepi paccekabuddho bhavissati. Evaṃ upakkiliṭṭhaṃ vā vipaccamāna kakammānurūpaṃ gatinimittampi sattāhaparamaṃ upaṭṭhāti. Atthikehi pana sahassavatthu sagāthāvaggesu oloketabbo. Bhagavato pana parisuddhaṃ mettāpubbabhāgassa somanassa ñāṇasampayuttakusalassa kammassa vegena kāladīpadesakulamātaravasena imāni pañcagatinimittāni cirakālaṃ hutvā upaṭṭhahanti. Cirakālanti manussaloke sattāhamattaṃ, tusitapuremuhuttameva, tathāpi manussaloke sattāhamatte kāle devatānaṃ pañcapubbanimittāni paññāyanti tañca kho puññavantānaṃyeva paññāyanti, na sabbesaṃ manussaloke puññavantānaṃ rājarājamahāmattādīnaṃ viya taṃ disvā mahesakkhā devatā jānanti, na appesakkhā, manussaloke nemittakā brāhmaṇapaṇḍitādayoviya. Mahesakkhā devatā taṃ pubbanimittaṃ disvā nandavanaṃ netvā ‘‘kālo devā’’ti ādīhi yācanti. Mahāsakko tattheva nandavanuyyāne kāladīpadesakulamātaravasena pañca viloketvā cavitvā tamārammaṇaṃ katvā mahāmāyāya kucchimhi paṭisandhiṃ aggahesīti sanniṭṭhānamavagantabbaṃ.
祈求时，言“时与国土，以及唯母系之家”，已述五大观察者观视后，离开忉利天，至乌达利天满月夜，如二十三人的续来意愿，以慈悲先行、喜乐知识随伴的习气善心，同大善果之心合伴，回返续来心。当时，临近情境清晰观察，先见时、国土、母家三者，作为五续来心的前行缘起、观察之因、显现之缘，具现对象，众生忍受其苦荫的显现。因此，依《阿毗达摩义集》等说：临死时，对世人面前曾作的续来引生业，乃生时先转所缘，是形色不足、不安稳之先助器；或业因之门，或即在续来世间现起的因缘，须当认见。继而依此因缘，乘所依托，生起根据业力净或染，顺逆之业而生适合、脏污相应的心流，频繁流转。如同新作的造业，即生门关闭；临死之际，该心流断灭如旧有续命之终止。随即断灭后，立刻持此业结织，依无明习气、渴爱习气为根源、行蕴结所造作，与先昔之生续关联心理生命，作为续来之心，以此立基。此说谓“心流清晰频转”，即此业力所现之缘起，身命临终观境之际，虽或存一日或七日多与少，然清净或染污之业依逆所现之生续因缘可持久。比方如圣加拉提瑟孤、等，以妻所生，与有生续受死之时，天界托车亲迎，自行与天界善处具足。居士闻天众之事，自忉利天尚车奉命乘坐说“来赴”，妻闻夫语，曰“提瑟临终，我不哭泣”，天界神以其所信托告之，无法见之。遂持献花施舍，空中散播，妻见后入腹寝卧，鼻风病愈而遗世。彼女呈自身尊者教诲，谓：“我初来此，汝何久居？”俱立车上，观众皆至忉利天。以此义缘，妻公开续来迹象，在前忉利天，彼女遂传佛陀教诲，常守该圣加拉提瑟续来迹象。人界视一一相当忉利天一时；诸天五前兆，人亦获知，但非悉数人间显贵等闻天迹，天大神悉识，无不知，非学者、婆罗门等亦识。大神见天前兆，于南园啼喊“时节来了”，即至惹园林林区，五相观看，离开缘境而作大幻术，如丘形，起续来心，过现场观之者。当知。
Tattha kālanti manussaloke ekūnatiṃsatime vasse vesākhapuṇṇamadivase buddho bhavissāmīti kālaṃ olokesi. Dīpanti jambudīpeyeva bhavissāmi, na aññadīpesūti dīpaṃ olokesi. Desanti majjhimadeseyeva, tañca kho mahābodhimaṇḍeyeva, na aññadeseti desaṃ olokesi. Kulanti dve kulāni khattiyakulabrāhmaṇakulavasena. Tattha yasmiṃ kāle khattiyakulaṃ loke seṭṭhabhāvena ‘‘ayameva loke aggo’’ti sammannati, tadā khattiyakuleyeva buddhā uppajjanti. Yasmiṃ pana kāle brāhmaṇakulaṃ ayameva loke aggoti, tadā brāhmaṇakuleyeva buddhā uppajjanti. Idāni pana khattiyakulameva aggoti sammannanti. Khattiyakulepi sakyarājānova loke uttamā, asambhinnakhattiyakulattā tasmā sakyarājakuleyeva bhavissāmīti kulaṃ olokesi. Mātaranti mama mātaraṃ dasa māsāni satta ca divasāni ṭhassati, etthantare mama mātuyā arogo bhavissatīti mātarampi olokesi. Bodhisattamātā pana pacchimavaye ṭhitā. Evaṃ yuttitopi āgamatopi bhagavato nibbānacittassa paṭasandhicittena gahitanimittameva ārammaṇaṃ hotīti veditabbaṃ.
时节即人间世，二十九岁维萨克满月日，察视将为佛；国土即占据赭色大陆，非他国；住处即中心处区，正为大觉树之地，非他处；家族为两族，迦毗罗卫王族与婆罗门族。仰赖迦毗罗卫王族为世间首领，则迦毗罗卫族生佛；倘婆罗门为首领，则婆罗门族生佛。今迦毗罗卫族公认为首，故佛当生其中。母亲时维持十个月零七日，间母安健，母腊复察。菩萨母位于西方故乡。此因缘和合经典所明，佛之涅槃心续来缘起标志即此所依缘为始端，足知也。
Sabbaññujinanibbāna, cittassa gocaraṃ subhaṃ;
一切透彻之涅槃，为心所到祥和境界；其所依缘，即续来缘起，亦不违背。
Viññeyyaṃ gatinimittaṃ, ganthehi avirodhato.
应当了知其所依缘由，顺理而往，无逆阻。
Dhātuparinibbānampi bodhimaṇḍeyeva bhavissati vuttañhetaṃ uparipaṇṇāsake ‘‘dhātuparinibbānaṃ anāgate bhavissati sāsanassa hi osakkanakāle imasmiṃ tambapaṇṇidīpe dhātuyo sannipatitvā mahācetiyato nāgadīpe rājāyatanacetiyaṃ, tato mahābodhipallaṅkaṃ gamissanti. Nāgabhavanatopi devalokatopi dhātuyo mahābodhipallaṅkameva gamissanti sāsapamattāpi dhātuyo antarā na nassissanti, sabbā dhātuyo mahābodhipallaṅke rāsibhūtā suvaṇṇakkhandhā viya ekagghanā hutvā chabbaṇṇarasmiyo vissajjissanti, tā dasasahassalokadhātuṃ pharissanti. Tato dasasahassacakkavāḷesu devatā sannipatitvā ''ajja satthā parinibbāyati ajja sāsanaṃ osakkati pacchimadassanaṃ idaṃ amhāka’’nti dasabalassa parinibbutadivasato mahantataraṃ kāruññaṃ karissanti ṭhapetvā anāgāmikhīṇāsave avasesā sakattabhāvena sandhāretuṃ nāsakkhiṃsu, dhātusarīrato tejodhātu uṭṭhahitvā yāva brahmalokā uggacchissati. Sāsapamattāyapi dhātuyā sati ekajālā bhavissati dhātūsu pariyādānaṃ gatāsu pacchijjissati. Evaṃ mahantaṃ ānubhāvaṃ dassetvā dhātūsu antarahitāsu sāsanaṃ antarahitaṃ nāma hoti. Yāva evaṃ na antaradhāyati, tāva anantaradhānameva sāsanaṃ. Parinibbānakālato paṭṭhāya yāva sāsapamattā dhātu tiṭṭhati, tāva buddhakālato pacchāti na veditabbaṃ dhātūsu hi ṭhitāsu buddhā ṭhitā va honti, tasmā etthantare aññassa buddhassa uppatti nivāritāva hoti. Teneva vadāma.
关于元素涅槃也会在菩提场所出现，一段经文中说明说：「元素涅槃将来会发生，其时法教将衰退，在此铜叶岛上，元素相聚，彼时自大舍城至龙岛的王宫寺塔，之后将至大菩提凉床。于龙居处与天界，元素皆将至大菩提凉床，虽法教将衰微，元素之间绝不会消失。诸元素如同一体，汇聚如黄金块，凝聚一处，显现出六种不同颜色的光辉，分别照遍十万世界的元素。于是十万界中的诸天聚集，告知：「今日世尊涅槃，今日法教衰失，西方后世此为我等。」于佛涅槃之日，十方诸天将发大慈悲，设法令未来无余烦恼的阿来弟子，持守正法，无有间断。元素之体发光，直至梵天界，法教虽衰微但有元素存在时，必有一条连贯的丝线，元素的守护服务者仍会存在。诸元素的陪伴显现出大功德，法教是因诸元素而不失传。只要法教未消失，便是法无间断。涅槃时代至今，元素依旧存在，则佛成立的法在诸元素中也存在，不可轻慢。因此说此义。
Parinibbānakālato, pacchā dharanti dhātuyo;
涅槃时代，元素仍然存在；
Anibbutova sambuddho, aññabuddhassa vāritā.
如来虽已涅槃，却犹如存在，阻止他佛出世；
Jīvamānepi sambuddhe, nibbute vā tathāgate;
即使在生时或涅槃的如来，
Yo karoti samaṃ pūjaṃ, phalaṃ tāsa samaṃ siyā’ti.
若行等同膜拜，其果报亦等同。
Iti sāgarabuddhittheravicarite sīmavisodhane dhammavaṇṇanāya · 如是，于萨咖拉佛地长老所行之界限清净中，法之阐释
Nibbānakaṇḍo tatiyo paricchedo. · 涅槃品第三章。